46244	----	http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. The Kingdom of God Part 1. * * * * BY ORSON PRATT ONE OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS * * * * The kingdom of God is an order of government established by divine authority. It is the only legal government that can exist in any part of the universe. All other governments are illegal and unauthorized. God, having made all beings and worlds, has the supreme right to govern them by his own laws, and by officers of his own appointment. Any people attempting to govern themselves by laws of their own making, and by officers of their own appointment, are in direct rebellion against the kingdom of God. The antediluvians were overthrown by a flood, because they rejected the government of the Almighty, and instituted their own governments in its stead. Noah and his family were the only loyal and obedient subjects to the legal power: they alone were saved. The universal desolation and utter abolishment of all the unauthorized man-made governments of the old world, should have been an everlasting warning to all future generations to avoid the same rebellion, and to establish no governments on the earth of human origin. But, alas! the posterity of Noah soon revolted from the only legal, rightful power, and set up for themselves forms of governments of their own inventions. The rebellion soon became so general, that all the inhabitants of the earth, except Melchizedek, Abraham, Lot, and a very few others, engaged themselves in it, supporting and upholding kings and other officers in their usurped authority, and suffering themselves to be governed by human laws, instead of revealed laws from God. From that time until the present, empires, kingdoms, principalities, republics, and numerous other corrupt, illegal, unauthorized powers, have multiplied themselves in the four quarters of the globe. At various times, during the last four thousand years, God has asserted his rights, and endeavoured to establish his own authority, his own laws, and his own government among the children of men. But so great was the opposition manifested by those illegal, rebellious powers, that his government while on earth was exceedingly limited in numbers. The vast majority of mankind made war against it--overcame, killed, and destroyed its officers and loyal subjects, until not a vestige of it was left remaining on the earth. For seventeen hundred years the nations upon the eastern hemisphere have been entirely destitute of the "_kingdom of God_"--entirely destitute of a true and legal government--entirely destitute of officers legally authorized to rule and govern. All the emperors, kings, princes, presidents, lords, nobles, and rulers, during that long night of darkness, have acted without authority. Not one of them was called or anointed a king or a prince by the God of heaven--not one of them received his office or appointment by him--not one of them has received revelations or laws from him--not one of them has received any communication whatsoever from the rightful sovereign, the Great King. Their authority is all assumed--it originated in man. Their laws are not from the Great Lawgiver, but the productions of their own false governments. Their very foundations were laid in rebellion, and the whole superstructure, from first to last, is a heterogeneous mass of discordant elements, in direct opposition to the kingdom of God, which is the only true government which should be recognized on earth or in heaven. The kingdom of God is a theocracy. And as it is the only form of government which will redeem and save mankind, it is necessary that every soul should be rightly and thoroughly instructed in regard to its nature and general characteristics. The beauty, glory, power, wisdom, and order of the kingdom of God may be more fully understood by a careful examination of the following subjects. First.--_The nature and character of the King_. Second.--_The character and requisite qualifications of the subordinate officers_. Third.--_The nature and character of the laws of adoption, or the invariable rule by which aliens are admitted into the kingdom as citizens_. Fourth.--_The nature and character of the laws given for the government of all adopted citizens_. Fifth.--_The character, disposition, and qualifications necessary for every citizen to possess_. Sixth.--_The rights, privileges, and blessings enjoyed by the subjects in this life_. Seventh.--_The rights, privileges, and blessings promised to the faithful, obedient subjects in a future life_. Dear reader, your future well-being in all time to come, depends upon your rightly understanding these seven subjects. Read, therefore, with serious attention, and your mind shall be opened to see things that you never saw before; things too of infinite importance, without which you can in no wise be saved. Let us begin by examining-- First.--_The nature and character of the King_. God is the King. In him exists all legal authority. He alone has the right of originating a system of government on the earth. He claims this right by virtue of his having made man and the earth he inhabits. Man, therefore, is indebted to God for his own formation and for the formation of the planet on which he dwells. He also claims the right of establishing his government among men, by virtue of his superior wisdom and power. If God had sufficient wisdom and power to construct such a beautiful world as this, with all the infinite varieties of vegetables and animals appended to it; if he could form such an intricate and complicated piece of machinery as the human tabernacle as a dwelling-place for the human spirit, then we must admit that his wisdom and power are immeasurably greater than that of man, and hence he is qualified to reign as king. An order of government, established by such an all-wise, powerful being, must be good and perfect, and must be calculated to promote the permanent peace, happiness, and well-being of all his subjects. The Great King is a very amiable being, full of benevolence and goodness, and never turns any person away empty, that comes requesting a favor which he sees would be for his benefit. The King occasionally visited his subjects in ancient times, and once tarried with them for several years; but he received such cruel abuse from many of the people that he left them, and went to some other part of his dominions. Where the King is gone the people cannot tell. They have not heard one word from him for upwards of seventeen hundred years. He has been absent so long, that some of the people have doubted even his existence. They have argued that if he did exist, that some one would very likely have heard something from him in the course of so many centuries. Many millions however have some idea that he exists, and are constantly sending all kinds of petitions to him; but for some reason he sends no word back. No messengers are dispatched to the petitioners to give them any counsel upon any subject. It has become a very popular thing to send daily petitions to the King, and to appropriate one day out of seven for the especial purpose of sending in their petitions. The same petitions are frequently sent a great number of times. It is very unpopular however for any one to expect the King to make any reply to any petitions sent in. Any one pretending to have received a reply would be counted a base impostor; for, say they, the King has spoken to no one for the last seventeen hundred years; no one has heard from him since he conversed with his servant John on the Isle of Patmos. The King conversed very freely with his subjects in the early and middle ages; and some think it very strange that he has been silent so long. They have expended millions in building many costly and magnificent churches in honor of his name; but yet he has not deigned to grace one of them with a visit, neither has he condescended to send any tidings to them by a messenger or otherwise. He has not informed them whether he was pleased or displeased with their splendid edifices. His profound silence for so many centuries has caused many to think that he was, for some reason, very angry with the people; yet they could not see why he should be angry when the people were doing so much to honor him--when they were expending millions to hire learned men to preach and write in such an eloquent manner about him. Reader, can you tell why the King should be so distant? Why he holds no communication with any of the people? Why he has not sent one sentence of consolation or counsel to them? Why he has suffered some fifteen thousand millions of the human race to fall into their graves, in the latter ages, without condescending to speak one word to any of them? There must be some cause for all this. There must be something wrong. The King never formerly served his people in this manner; and when he went away, he left word that if any of his people lacked wisdom or knowledge on any subject, they should send in their petition to him, and he would liberally send them the requisite information. I will now tell you the reason why the King has kept silence so long. It is because he has had no subjects to converse with; all have turned away from him and advocated other governments as being the rightful and legal authority. They killed off and utterly destroyed every true subject of his kingdom, and left not a vestige of it upon the earth; and, to add to their guilt and wickedness, they have introduced idolatry in its worst forms, and utterly turned away from the true and living God. They have introduced a "_God without_ BODY, PARTS _or_ PASSIONS." They have had the audacity to call this newly-invented god by the same name as the God of the ancient Saints, although there is not the least resemblance between them. Indeed there could be no resemblance between them; for a bodiless god, without "_parts or passions_," could resemble nothing in heaven, on earth, or in hell. This imaginary modern god has become exceedingly popular. It is to him that a vast number of churches have been erected. It is not to the true and living God that they send forth petitions, but it is to this imaginary being. No wonder that they have received no communication from him! no wonder he has not honored them with a visit. As he has no "PARTS," he could neither be felt nor seen if he should visit them. Such a being could not speak, for he has no "parts" to speak with. There have been various species of idolatry in different ages of the world. The sun, moon, stars, beasts, crocodiles, frightful serpents, images of wood, of stone, and of brass, have been erected into gods, and worshipped by innumerable multitudes. But the system of idolatry, invented by modern christianity, far surpasses in absurdity anything that we have ever heard of. One of the celebrated worshippers of this newly-discovered god, in his "Physical Theory of Another Life," says, "A disembodied spirit, or, we should rather say, an unembodied spirit, or sheer mind, is NO WHERE. Place is a relation belonging to extension; and extension is a property of matter: but that which is wholly abstracted from matter, and in speaking of which we deny that it has any property in common therewith, can in itself be subject to none of its conditions; and we might as well say of a pure spirit that it is hard, heavy, or red, or that it is a cubic foot in dimensions, as say that it is _here_ or _there_. It is only in a popular and improper sense that any such affirmation is made concerning the Infinite Spirit, or that we speak of God as _every where_ present. God is in every place in a sense, altogether incomprehensible by finite minds, inasmuch as his relation to space and extension is peculiar to infinitude. Using the terms as we use them of ourselves, God is not _here_ or _there_, any more than he exists _now_ and _then_." This species of idolatry, according to the foregoing quotations, approaches so near to Atheism, that no one can tell the difference. Reader, can you see the difference? A god "_without a body!_" A god "_without parts!_" A god that cannot be "_here_ or _there!_" A god that is "NO WHERE!" A god that cannot exist "NOW and THEN!" A god that exists in NO TIME! A god that has no _extension_--no "_parts_"--no conceivable relation to _time_ or _space!_ O, blush for modern christianity!--a pious name for Atheism! Some perhaps may think that I have not sufficient charity. But why should I have charity for a god that has no "_parts_"--no relation to space? Let him first have charity for himself. But this would be impossible; for he is a god "_without passions_." He can have no charity nor love for himself nor any one else. There is no danger of offending him; for a passionless god is not capable of anger. One of the persons of this imaginary god is said to have been crucified. But this must be a sad mistake; for it would be impossible to crucify a portion of something that had no "_parts_." The reason, then, why the people have not received any word from the Great King, is because they have petitioned the wrong god. Would you expect her majesty, the queen of England, to answer your petition if it were directed to some African prince? Would you expect the God of heaven to answer a petition that was addressed to a Hindoo god? If, then, your petitions are addressed to the bodiless, passionless god of modern christianity, you must not be surprised if the true God does not pay any attention to it. You need not expect that the true God will make any reply to petitions offered to any other being. The true God exists both in time and in space, and has as much relation to them as man or any other being. He has extension, and form, and dimensions, as well as man. He occupies space; has a body, parts, and passions; can go from place to place--can eat, drink, and talk, as well as man. Man resembles him in the features and form of his body, and he does not differ materially in size. When he has been seen among men, he has been pronounced, even by the wicked, as one of their own species. So much did he look like man, that some supposed him to be the carpenter's son. Like man, He had a Father; and he was "_the express image of the person of the Father_." The two persons were as much alike in form, in size, and in every other respect as fathers and sons are of the human race; indeed, the human race are "_his offspring_," made in his likeness and image, not after his moral image, but after the image of his person. There is no such thing as moral image. Such an image cannot exist. Morality is a property of some being or substance. A property without a substance or being to which it appertains is inconceivable. A property can never have figure, shape, or image of any kind. Hence, a moral image never had an existence except in the brains of modern idolators. The Godhead consists of the Father, the Son, and the Holy Spirit. The Father is a material being. The substance of which he is composed is wholly material. It is a substance widely different in some respects from the various substances with which we are more immediately acquainted. In other respects it is precisely like all other materials. The substance of his person occupies space the same as other matter. It has solidity, length, breadth, and thickness, like all other matter. The elementary materials of his body are not susceptible of occupying, at the same time, the same identical space with other matter. The substance of his person, like other matter, cannot be in two places at the same instant. It also requires _time_ for him to transport himself from place to place. It matters not how great the velocity of his movements, _time_ is an essential ingredient to all motion, whether rapid or slow. It differs from other matter in the superiority of its powers, being intelligent, all-wise, and possessing the power of self-motion to a far greater extent than the coarser materials of nature. "God is a _spirit_." But that does not make him an immaterial being--a being that has no properties in common with matter. The expression "_an immaterial being_," is a contradiction in terms. Immateriality is only another name for nothing. It is the negative of all existence. A "_spirit_" is as much _matter_ as oxygen or hydrogen. It has many properties in common with all other matter. Chemists have discovered between fifty and sixty kinds of matter; and each kind has some properties in common with all other matter, and some properties peculiar to itself which the others do not inherit. Now, no chemist, in classifying his substances, would presume to say, This substance is material, but that one is immaterial, because it differs in some respects from the first. He would call them all material, though they in some respect differed widely. So the substance called spirit is material, though it differs in a remarkable degree from other substances. It is only the addition of another element of a more powerful nature than any yet discovered. He is not a being "without _parts_," as modern idolators teach; for every whole is made up of parts. The whole person of the Father consists of innumerable parts; and each part is so situated as to bear certain relations of distance to every other part. There must also be, to a certain degree, a freedom of motion among these parts, which is an essential condition of the movement of his limbs, without which he could only move as a whole. All the foregoing statements in relation to the person of the Father, are equally applicable to the person of the Son. The Holy Spirit being one part of the Godhead, is also a material substance, of the same nature and properties in many respects, as the spirits of the Father and Son. It exists in vast immeasurable quantities in connexion with all material worlds. This is called God in the scriptures, as well as the Father and Son. God the Father and God the Son cannot be everywhere present; indeed they cannot be even in two places at the same instant; but God the Holy Spirit is omnipresent--it extends through all space, intermingling with all other matter, yet no one atom of the Holy Spirit can be in two places at the same instant, which in all cases is an absolute impossibility. It must exist in inexhaustible quantities, which is the only possible way for any substance to be omnipresent. All the innumerable phenomena of universal nature are produced in their origin by the actual presence of this intelligent, all-wise, and all-powerful material substance called the Holy Spirit. It is the most active matter in the universe, producing all its operations according to fixed definite laws enacted by itself, in conjunction with the Father and Son. What are called the laws of nature are nothing more nor less than the fixed method by which this spiritual matter operates. Each atom of the Holy Spirit is intelligent, and like all other matter has solidity, form, and size, and occupies space. Two atoms of this Spirit cannot occupy the same space at the same time, neither can one atom, as before stated, occupy two separate spaces, at the same time. In all these respects it does not differ in the least from all other matter. Its distinguishing characteristics from other matter are its almighty powers and infinite wisdom, and many other glorious attributes which other materials do not possess. If several of the atoms of this Spirit should unite themselves together into the form of a person, then this person of the Holy Spirit would be subject to the same necessity as the two other persons of the Godhead, that is, it could not be everywhere present. No finite number of atoms can be omnipresent; an infinite number of atoms is requisite to be _everywhere_ in infinite space. Two persons receiving the gift of the Holy Spirit, do not each receive at the same time the same identical particles, though they each receive a substance exactly similar in kind. It would be as impossible for each to receive the same identical atoms at the same instant, as it would be for two men at the same time to drink the same identical pint of water. It is these three all-powerful substances that stand at the head of all legal government. All governments not established by these three will be ere long overthrown. They hold the supreme authority and power in heaven, and in the heaven of heavens, and throughout the wide expanse of universal nature. All principalities, powers, and kingdoms, whether in heaven or on earth, must yield to be instructed and controlled by the supreme power, or they cannot stand. Second.--_The character and requisite qualifications of the subordinate officers in the kingdom of God_ are now to be considered. As the persons of the Father and Son cannot be every where present, it is therefore impossible for them to attend in _person_ to all the multiplied affairs of government among intelligent beings; therefore, God, in establishing a government among such beings, has always called persons of their own number to officiate in his name. The character of these persons, previously to their calling and appointment, has generally been that of honesty and sincerity; otherwise they have not differed materially from other men. The various officers, called of God to administer the affairs of his government, are apostles, prophets, bishops, evangelists, elders, pastors, teachers, and deacons. God has only one way of calling these different officers, and that is by _new revelation_. No person was ever authorized to act in the name of the Lord, unless called by _new revelation_. Paul says (Heb. v. 4 [ch. 5]), "_No man taketh this honour unto himself, but he that is called of God as was Aaron_." Among the vast number of national governments now upon the earth, where is there one that even professes to be the kingdom of God, or that its officers were called of God as was Aaron? Human authority and human calling are the only powers which any nation professes to have. But there are certain petty governments, called churches, organized within these national governments, which claim divine authority, and consider their officers authorized to act in the name of the Lord. But the great question is, Have any of them been called as Aaron was? By _new revelation_ Aaron was called. By _new revelation_ the duties of his calling were made known. Have any of the Roman Catholic or Protestant officers been called by _new revelation_? Has God said one word to any of them? Do they not, with very few exceptions, declare that "There is no later revelation than the _New Testament_?" If the revelations contained in the New Testament are the last ones given, then the persons to whom they were given, were the last ones called of God. When _new revelation_ ceases to be given, officers cease to be called of God. When the calling of officers cease, the kingdom of God ceases to be perpetuated upon the earth. Nothing is more certain than that the church of God ceased to exist on the earth when new revelation ceased to be given. All the modern christian churches, who deny new revelation, have no more authority to preach, baptize, or administer any other ordinance of the gospel than the idolatrous Hindoos have; indeed all their administrations are worse than in vain--they are a solemn mockery in the sight of God. It is a grievous sin in the sight of God for any man to presume to baptize, unless God has authorized him by new revelation to baptize in his name. Saul, the king of Israel, lost his kingdom because he assumed the authority that did not belong to him (I Sam. xiii. 8-15.) Another king of Israel was smote with leprosy until the day of his death, because he attempted to administer an ordinance without being called and authorized (2 Chron. xxvi. 16-22.) So all the baptisms and sacraments administered by modern christian churches who have done away new revelation, are an abomination in the sight of God. All persons who shall suffer themselves to be baptized, or partake of these ordinances through the administration of these illegal unauthorized persons, after having been duly warned of the evil thereof, will bring themselves under great condemnation before God, and unless they repent of that sin they can in no wise be saved. The twelve apostles were called by new revelation, but that did not authorize Paul, Barnabas, Timothy, or any other person. Each one had to receive a separate call by new revelation for himself. No one could lawfully act under a commission given to some other person. All the commissions recorded in the New Testament were given to individuals then living, and not to any individuals who should live in some future age. If any person would have authority, let them obtain a new commission from God, as his servants always did in ancient times, and if they officiate without such new commission, then know assuredly that they are impostors. The subordinate officers in the kingdom of God must not only be called of God, but qualified to act in their respective offices. The first qualification absolutely necessary for every officer in the kingdom is, _the gift of the Holy Spirit_. This is the most important qualification of all others. No man, without this qualification, can attain to an office in the kingdom of God; it matters not how great his other attainments are; though he has studied the scriptures from a child, and committed them all to memory--though he has carefully learned the original languages in which they were written--though he has made himself master of all sciences--grasped with a comprehensive mind all the arguments set forth in theological works, yet none of these attainments will qualify him for even the least office in the kingdom of God. The unlearned youth, who had not the knowledge of the English alphabet, if he were called of God, and qualified by the gift of the Holy Spirit, would have more power and authority, and could do more towards saving men, than all the theologians and doctors of divinity that the world affords, unless they also were called of God, and endowed with the gift of the Holy Ghost. No other qualifications whatsoever can be substituted in the stead of the Holy Spirit. The Holy Spirit is the great distinguishing characteristic between the officers of the kingdom of God and impostors. Every officer sent of God has a qualification that no impostor ever had or ever can have. The first officers placed in the kingdom of God are apostles. Let us enquire how in ancient times this office was conferred on man. Jesus said to his ancient apostles (John xv. 16) "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit." Paul informs us (Heb. iii. 1) that Jesus himself was an apostle. Holding the office himself, he had the most perfect right to confer the same calling upon others; hence he first _chose_ them, and then "_ordained_" them; after this he sent them forth to preach (Matthew x.) "and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans, enter ye not: but go rather to the lost sheep of the house of Israel. And as ye go, preach, saying, The kingdom of heaven is at hand. Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give." Although these apostles were chosen, ordained, and sent forth on a particular mission to the cities of Israel, with power to work mighty miracles, yet there was an essential qualification which they had not yet received. They had received power sufficient to qualify them to preach that the "_kingdom of heaven was at hand_." But they had not yet received power sufficient to fully organize and build up that kingdom on the earth. They lacked one very important qualification, without which they could never establish the kingdom which they had already predicted "_was at hand_." What was this further qualification which these apostles had not yet received? It was the gift of the Holy Ghost, or the other Comforter which Jesus promised them. It is very remarkable that these apostles should have such great power, and yet not have the Holy Ghost. But hear what the scripture saith (John vii. 37, 38, 39) "In the last day, that great day of the feast, Jesus stood, and cried, saying, If any man thirst, let him come unto me, and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. (But this spake he of the Spirit, which they that believe on him should receive: _for the Holy Ghost was not yet given; because that Jesus was not yet glorified_.)" Mark the expression, "_the Holy Ghost was not yet given_." This agrees with another saying of Jesus to his apostles (John xvi. 7), "Nevertheless, I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart I will send him unto you." Jesus calls this Comforter the Holy Ghost (John xiv. 26). After the resurrection of Jesus, and as he was about to be taken up into heaven, he said to his apostles (Luke xxiv. 49), "Behold I send the promise of my Father upon you" (alluding to the Comforter or the Holy Ghost, which he promised several days before should be sent unto them from the Father after his glorification); "but," said he, "tarry ye in the city of Jerusalem, until ye be endued with power from on high." Thus you see, dear reader, that these apostles had power to "heal the sick, cleanse the lepers, raise the dead, and cast out devils," although the Holy Ghost was not yet given to them. A certain power was yet lacking. Jesus had commanded them saying, "Go ye into all the world and preach the gospel to every creature." But he would not suffer them to commence this mission until the promise of the Father--the Holy Ghost--was given them. They already had power to work mighty miracles, but had not the power to build up the kingdom of God. This power they were to tarry for in Jerusalem, and when they should receive it, they were then to commence the duties of their mission, first, in the city of Jerusalem, and afterwards extend their labours to all nations. The power to work miracles is entirely a different thing from the power to build up the kingdom of God; the latter power, however, always includes the former, but the former power does not always include the latter. We now ask, Where is there a man among all the churches of modern times, who has been called to the office of an apostle by _new revelation?_ Where is there a man among all the millions of modern christians who has been ordained to the office of an apostle, under the hands of an apostle, as the Twelve were anciently? Where is there a man to be found among all the Catholics or Protestants who has been endowed with even the power of working miracles, to say nothing of the still greater power communicated in the gift of the Holy Ghost? If the apostles in ancient days could not build up the kingdom of God, without being endowed with these two degrees of power, surely no one since their day could be authorized to build the church of God with any less qualification. One of the important duties required of an apostle is to ADMINISTER THE SPIRIT. In 2 Cor. iii 6, we read that both Paul and Timothy were made "_able ministers_" "_of the Spirit_." The ordinance through which the Spirit is ministered is THE LAYING ON OF HANDS. (Acts viii. and xix. Heb. vi.) To the apostles were entrusted three very important administrations for the salvation of man:-- First.--_The ministration of the word_. Second.--_The ministration of the baptism of water_. And Third.--_The ministration of the baptism of the Spirit_. While Jesus was with his apostles in person, they had power to minister the _word_ and _water,_ but not the _Spirit_, for they themselves had not yet been baptized with the Spirit; and they could not administer that which they were not in possession of. It was necessary that they should first receive the gift themselves, before they could confer it upon others. Hence we can perceive the propriety of Jesus commanding them to wait "at Jerusalem until they should be endued with power from on high;" for without this additional power they could neither save themselves nor others. Many persons have flattered themselves, that they can be saved without the assistance of a minister sent of God. But this is a vain delusive hope; for Jesus hath expressly said, "Except a man be born of water and of the Spirit he _cannot_ enter the kingdom of God." Now as no man can be saved out of the kingdom, it is necessary that he should be "born" into the kingdom; and this would be impossible without an administrator sent of God; for the birth or baptism of water, and the birth or baptism of the Spirit, require some one legally authorized to officiate in behalf of the candidate. Reader, have you ever received the Holy Ghost through the laying on of the hands of one sent of God? If not, you are not yet born of the spirit. You are not yet a child of the kingdom. Know assuredly, that unless you find some man who has been sent by the command of God as was Aaron, and get him to remit your sins through your faith, repentance, and baptism, and have him to minister to you the Holy Ghost, as did the ancient apostles--you need not flatter yourself that you can be saved. Do not deceive yourself upon this all-important subject. Do not suffer any man to baptize or administer unto you unless God has spoken unto him by the voice of his servants, and authorized him to minister in his name. Do you enquire how you are to know an authorized man of God from one who has no authority? I will tell you how to discern the difference. A true servant of God will never teach a false doctrine. He will never deny new revelation. He never will tell you that the canon of scripture is full, or that the New Testament is the last revelation ever intended to be given to man. He never will tell you, that miraculous gifts are no longer necessary in the church of God. He never will tell you, that inspired apostles, prophets, and other officers are not requisite in the church now. He never will tell you that the "_ministration of the spirit_" by "the laying on of hands," is done away by God's appointment. But he will tell you, that if you will receive his message, and be baptized by one having authority, that your "_sins shall be remitted_," and that you shall be filled with the Holy Ghost by the laying on of hands; and that you shall know, by the teachings thereof, that his doctrine is true and of God. In this respect he will differ from all impostors; for an impostor never had power to "_minister this spirit_." An imposter dare not promise you that you shall be filled with the Holy Ghost by the laying on of his hands; for he knows that such a promise would not be fulfilled--he knows that you would detect him to be a false teacher by complying with his conditions, and failing to receive his promise. An impostor, knowing that he has no power to give the Holy Ghost as the ancient apostles had, will endeavour to persuade you that such power is not necessary now. He knows very well, that if he cannot get the people to believe that such power is not necessary in these days, that his own unauthorized pretensions will be at once detected. An impostor, like Simon Magus, may deceive ignorant people by witchcraft and sorcery, but he can never deceive them by pretending to give the Holy Ghost through prayer and laying on of hands. This is a power that none but a true minister of God possesses; it cannot be counterfeited by the devil. The devil can counterfeit the miracles of Christ, but he cannot counterfeit the gift of the Holy Ghost. None but the lawful ministers of Christ can minister the spirit. This then is an infallible sign by which to distinguish true apostles from false ones. But does this infallible sign exist either among the Papists or Protestants? Can any of their ministers give the Holy Ghost by the laying on of hands? If not, they are not the church of God, and their ministers are unauthorized--all their administrations are illegal and an abomination in the sight of God--salvation is not among them. Not one person among all their societies has been legally baptized. Reader, are you a member of any of these societies? if so, haste to withdraw yourself from them, that you partake not of their plagues, _for the hour of their judgment is come_. If you would be saved, seek after the apostles and prophets of the kingdom of God, and receive their administrations, and you shall be filled with the Holy Ghost, and obtain eternal life. 15, _Wilton Street_, _October_ 31, 1848 * * * * R. JAMES, PRINTER, 39 B, SOUTH CASTLE STREET, LIVERPOOL. 
35556	----	http://bencrowder.net/books/mtp. Volunteers: Benjamin Bytheway, Jean-Michel Carter, Ben Crowder, Meridith Crowder, Cameron Dixon, Eric Heaps. SUCCESSION IN THE PRESIDENCY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. By ELDER B. H. ROBERTS, _Author of The Life of John Taylor, Outlines of Ecclesiastical History, The Gospel_. The keys of this kingdom shall never be taken from you while thou art in the world, neither in the world to come; nevertheless, through you shall the oracles be given to another--even to the Church,--_The Lord to Joseph Smith_, Doc. and Cov., sec. xc. SALT LAKE CITY, UTAH. THE DESERET NEWS PUBLISHING COMPANY. 1894. Copyright applied for February, 1894. PREFACE. The fact that many honest people in the United States and other countries are being led astray by the pretensions of the "Reorganized Church of Jesus Christ of Latter-day Saints," or "Josephite Church," as it is more commonly called, must justify the publication of this work. My desire to preserve from error those not acquainted with the order of the priesthood of God, and the facts of church history in the great dispensation of the last days, has been the incentive which prompted me to write it. Moreover, though the facts of church history which of themselves disprove the claims of the "Josephite Church," are abundant, yet are they scattered through the church works in such a manner as to make it exceedingly difficult for the Elders of the church to consult them; and, therefore, the writer believes he is doing a service to those Elders who are and shall hereafter be engaged in the ministry, especially to those who travel in the localities where they will come in contact with "Josephite" pretensions--by publishing this treatise on the SUCCESSION IN THE PRESIDENCY OF THE CHURCH. I have endeavored to treat the theme on as broad a basis as possible, and have avoided technical disputes with our opponents, which only serve to burden the subject with matter that is not only unprofitable in itself, but wearying to the patience of the reader. Nor does the successful issue of our argument demand that we stop to contend over every error, either in history or argument, made by "Josephites." Did we attempt it, our task would be endless. An attorney being called upon to explain why his absent client should not be punished for contempt of court, told the judge he could assign several good reasons for the absence of his client--reasons which he hoped and believed would clear him, even in the opinion of the judge, of any intention to treat the court with disrespect. "You may name them," gruffly said the judge. "Well, then, your honor, in the first place my client is dead; and in the second place--" "Never mind your 'in the second place,'" said the judge, "if the man is dead that is sufficient--the court dismisses the case." So with this controversy; there being a few leading facts of church history, and a principle or two connected with the order of the priesthood which, if considered in the light of right reason, dispose of all the claims made by "Josephites," it is not necessary to consider their quibbles and all the details of their sophistry. The writer is under deep obligation to acknowledge assistance he has received from a number of prominent brethren; to some for placing at his disposal books and papers, and to others for reading the work from the manuscript and greatly improving it by their invaluable suggestions. The brethren who have thus rendered me assistance are too numerous to mention by name, and it would be unfair to name a few only, when the writer is indebted to so many and to each equally. The consciousness of having assisted in a work which is designed to carry enlightenment to many in regard to so important a matter as the subject of this writing, will reward them for their labors. THE AUTHOR. SUCCESSION IN THE PRESIDENCY OF THE CHURCH. I. _All that want to draw away a party from the Church after them, let them do it if they can, but they will not prosper_.[A] [Footnote A: From Brigham Young's speech, at a special Conference in Nauvoo, August 8th, 1844, the conference being convened to consider the claims of Sidney Rigdon to be the Guardian of the Church.--_Mill. Star_, Vol. XXV, p. 216.] When the Prophet Joseph Smith fell a martyr at Carthage, Illinois, on the 27th of June, 1844, the Church of Jesus Christ of Latter-day Saints was deprived of its President. As that was a condition which had never existed before in this dispensation, and one that the church had not anticipated, the question very naturally arose: Upon what person or quorum devolved the responsibility of leadership--of Presidency? It is a matter of astonishment that so many arose as claimants for the position; but it reveals the vanity and weakness of human nature which in its love of power looks clear beyond the responsibilities in the case, and seeks only for that position which exalts its possessor above his fellows. Among the many who claimed to be the legal successor to the prophet Joseph, and, indeed, the first, was Sidney Rigdon, the only remaining counselor in the First Presidency. Hyrum Smith, the other counselor to the prophet, had nobly suffered martyrdom with him at Carthage. At the time of the martyrdom of Presidents Joseph and Hyrum Smith, Sidney Rigdon was living at Pittsburg, Pennsylvania, presiding over the branch of the church and preaching the gospel at that place. He had removed from Nauvoo to Pittsburg, in opposition to a revelation from God which required him to make his home in Nauvoo, and stand in his office and calling of counselor and spokesman to the prophet Joseph.[A] [Footnote A: The revelation was given 19th January, 1841.--Doc. and Cov., Sec. cxxiv 103-106.] The truth is that from the expulsion of the saints from Missouri in 1838-9, Sidney Rigdon had been of but little service either to the church or to the prophet as a counselor. He was a man of admitted ability as an orator, but lacked discretion; a man of fervid imagination, but of inferior judgment; ambitious of place and honor, but without that steadiness of purpose and other qualities of soul which in time secure them. In the early years of the church he suffered much for the cause of God, but he also complained much; especially was this the case in respect to the hardships he endured in Missouri; and subsequently of his poverty and illness at Nauvoo. This habit of complaining doubtless did much to deprive him of the spirit of the Lord; for at times it bordered upon blasphemy. More than once he was heard to say that Jesus Christ was a fool in suffering as compared with himself! Having lost, in part at least, the spirit of the Lord, his interest in the church and its work waned, and after the settlement at Nauvoo he was seldom seen in the councils of the priesthood. Moreover, it was known that he was in sympathy and even in communication with some of the avowed enemies of Joseph, among others with that arch traitor, John C. Bennett, who was plotting the overthrow of both Joseph and the church. It was doubtless these considerations which led Joseph to make an effort to get rid of Sidney Rigdon as counselor, at the October conference in 1843. On that occasion the prophet represented to the church that such had been the course of Sidney Rigdon that he considered it no longer his duty to sustain him as his counselor. Hyrum Smith, however, pleaded the cause of his fellow counselor, and so strongly urged the saints to deal mercifully with Sidney Rigdon, that when the question of sustaining him was presented to the conference, the saints voted in his favor. "I have thrown him off my shoulders, and you have again put him on me," said Joseph. "You may carry him, but I will not." And so confident was he that Sidney Rigdon would continue to fail in the performance of his duty, that he ordained Elder Amasa Lyman to succeed him, both as counselor and spokesman. "Some of the Elders did not understand how Elder Lyman could be ordained to succeed Elder Rigdon, as the church had voted to try him another year. Elder Joseph Smith was requested to give an explanation. 'Why,' said he, 'by the same rule that Samuel anointed David to be king over Israel, while Saul was yet crowned. Please read the 16th chapter of I Samuel.' Elder Smith's explanation, though short, proved a quietus to all their rising conjectures."[A] [Footnote A: Tract on Sidney Rigdon, by Jedediah M. Grant, pp. 15, 16.] Notwithstanding all his fair promises of amendment, Sidney Rigdon continued neglectful of his high duties, and if for a time his old-time enthusiasm revived--as it seemed to at the April conference following, it was as the flickering flame of a tallow dip, only--not the steady rays of the ever-shining sun. He longed to return to the east; and notwithstanding the word of the Lord commanding him to make his home at Nauvoo, he frequently talked with Joseph about going to Pittsburg to live, and finally obtained his consent to go there, and take his family with him. He was instructed to preach, write and build up the church in that city. Such was the standing and course of the man who after the martyrdom of the prophet Joseph was the first to claim the right to lead the church! He made all haste to Nauvoo, and ignoring the members of the quorum of the Twelve who were in the city--Elders Willard Richards, John Taylor, and Parley P. Pratt--he conferred with Elder William Marks, president of the Stake of Nauvoo, and at once began agitating the question of appointing a "Guardian" to the church. He arrived in Nauvoo on Saturday, the 3rd of August; next day he harangued the saints who assembled in the grove near the temple, upon the necessity of appointing a "Guardian" to build up the church to the martyred prophet, and in the afternoon meeting urged William Marks to make a special appointment for the saints to assemble on the following Tuesday for that purpose. Elder Marks was in sympathy with Sidney Rigdon, but for some reason he refused to make the appointment for Tuesday, but made it for Thursday, the 8th of August. This was a most fortunate circumstance, since a sufficient number of the Twelve to make a majority of that quorum arrived on the evening of the 6th, and, of course, they were in time to be present at the meeting to be held on the 8th. The day previous to that meeting, however, the Twelve called a meeting of the high council and high priests, before which they called on Sidney Rigdon to make a statement of his purposes and relate the revelation he claimed to have received at Pittsburg, which prompted his journey to Nauvoo. In substance he replied that the object of his visit was to offer himself to the saints as a "Guardian;" that it had been shown to him in vision at Pittsburg, that the church must be built up to Joseph the martyr; that all the blessings the saints could receive would come through their late prophet; that no man could be a successor to Joseph; that the church was not disorganized, though the head was gone; that he had been commanded to come to Nauvoo and see that the church was governed properly, and propose himself to be a "Guardian" to the people.[A] [Footnote A: Hist. Joseph Smith, _Mill. Star_, Vol. XXV, 215.] To this Elder Brigham Young replied: I do not care who leads this Church, even though it were Ann Lee; but one thing I must know, and that is what God says about it. I have the keys and the means of obtaining the mind of God on the subject. . . . Joseph conferred upon our heads all the keys and powers belonging to the apostleship which he himself held before he was taken away, and no man nor set of men can get between Joseph and the Twelve in this world or in the world to come. How often has Joseph said to the Twelve, I have laid the foundation and you must build thereon, for upon your shoulders the kingdom rests.[A] [Footnote A: History of Joseph Smith, _Mill. Star_, Vol. XXV., 215.] The next day was the one appointed by Sidney Rigdon for the church to assemble and choose a "Guardian." The attendance was large, as intense interest had been awakened upon the subject to be considered. Sidney Rigdon addressed the assembly, setting forth his claim to the "Guardianship" of the church. He had full opportunity to present his case, and for an hour and a half spoke without interruption; but despite his reputation as an orator, he failed to convince the saints that he was sent of God. As soon as Sidney Rigdon closed his speech, Elder Brigham Young arose and made a few remarks. It was on that occasion that he was transfigured before the people, so that through him the saints heard the voice and felt the presence of their departed leader. George Q. Cannon, who was present on that occasion, says: If Joseph had risen from the dead and again spoken in their hearing, the effect could not have been more startling than it was to many present at that meeting; it was the voice of Joseph himself; and not only was it the voice of Joseph which was heard, but it seemed in the eyes of the people as if it were the very person of Joseph which stood before them. A more wonderful and miraculous event than was wrought that day in the presence of that congregation we never heard of.[A] [Footnote A: Life of Brigham Young (Tullidge) p. 115. Continuing the subject President Cannon says: "The Lord gave his people a testimony that left no room for doubt as to who was the man chosen to lead them. They both saw and heard with their natural eyes and ears, and then the words which were uttered came, accompanied by the convincing power of God, to their hearts, and they were filled with the Spirit and with great joy. There had been gloom, and in some hearts probably, doubt and uncertainty; but now it was plain to all that here was the man upon whom the Lord had bestowed the necessary authority to act in their midst in Joseph's stead. On that occasion Brigham Young seemed to be transformed, and a change such as that we read of in the Scriptures as happening to the Prophet Elisha, when Elijah was translated in his presence, seemed to have taken place with him. The mantle of the Prophet Joseph had been left for Brigham Young. . . . . The people said one to another: 'The Spirit of Joseph rests on Brigham;' they knew that he was the man chosen to lead them, and they honored him accordingly. . . . . As far as our observation went (we were only a boy at the time), the people were divided into three classes from the time of the death of Joseph up to this meeting of which we speak. One class felt clearly and understandingly that President Brigham Young was the man whose right it was to preside, he being the President of the Twelve Apostles, and that body being, through the death of Joseph and Hyrum, the presiding quorum of the Church. Another class were not quite clear as to who would be called to preside; but they felt very certain that Sidney Rigdon was not the man. They did not believe that God would choose a coward and traitor to lead his people, to both of which characters they believed Rigdon had a claim. The third class, and we think its members were few, was composed of those who had no clear views one way or the other. They were undecided in their feelings. . . . . With very few exceptions, then, the people returned to their homes from that meeting filled with great rejoicing. All uncertainty and anxiety were removed. They had heard the voice of the Shepherd and they knew it."] In the journal of Elder Wm. C. Staines, of that date, the following statement is recorded: Brigham Young said--"I will tell you who your leaders or guardians will be. The Twelve--I at their head!' This was with a voice like the voice of the prophet Joseph. I thought it was he, and so did thousands who heard it. This was very satisfactory to the people, and a vote was taken to sustain the Twelve in their office, which, with a few dissenting voices, was passed." President Wilford Woodruff, describing the event, says: When Brigham Young arose and commenced speaking, as has been said,[A] if I had not seen him with my own eyes, there is no one that could have convinced me that it was not Joseph Smith; and anyone can testify to this who was acquainted with these two men. [Footnote A: The above remark of President Woodruff's is taken from a testimony of his following a discourse on the subject of Priesthood and the Right of Succession, delivered by the writer of this pamphlet.--See _Deseret Evening News_, March 12th, 1892.] The remarks of Elder Young, during which he was transfigured before the people, closed the forenoon meeting. When in the afternoon the church again assembled and Elder Young addressed them at some length on the subject of appointing a leader for the church, representing the claims of the Twelve as the quorum having the right to act in the absence of the late prophet-president. Following are some quotations from a summary of his speech taken down at the time: For the first time in my life, for the first time in your lives, for the first time in the kingdom of God, in the nineteenth century, without a prophet at our head, do I step forth to act in my calling in connection with the quorum of the Twelve, as Apostles of Jesus Christ unto this generation--Apostles whom God has called by revelation through the prophet Joseph, who are ordained and anointed to bear off the keys of the kingdom of God in all the world. . . . . If any man thinks he has influence among this people, to lead away a party, let him try it, and he will find out that there is power with the Apostles, which will carry them off victorious through all the world, and build up and defend the church and kingdom of God. . . . If the people want President Rigdon to lead them, they may have him; but I say unto you that the quorum of the Twelve have the keys of the kingdom of God in all the world. The Twelve are appointed by the finger of God. Here is Brigham, have his knees ever faltered? have his lips ever quivered? Here is Heber,[A] and the rest of the Twelve, an independent body, who have the keys of the priesthood--the keys of the kingdom of God--to deliver to all the world; this is true, so help me God. They stand next to Joseph, and are as the First Presidency of the Church. [Footnote A: Heber C. Kimball.] . . . . You must not appoint any man at our head; if you should, the Twelve must ordain him. You cannot appoint a man at our head; but if you do want any other man or men to lead you, take them, and we will go our way to build up the kingdom in all the world, . . . . Brother Joseph, the prophet, has laid the foundation for a grand work, and we will build upon it; you have never seen the quorums built one upon another. There is an almighty foundation laid, and we can build a kingdom such as there never was in the world: we can build a kingdom faster than Satan can kill the saints off. . . . . Now, if you want Sidney Rigdon or Wm. Law[A] to lead you, or anybody else, you are welcome to them; but I tell you, in the name of the Lord, that no man can put another between the Twelve and the prophet Joseph. Why? Because Joseph was their file leader, and he has committed into their hands the keys of the kingdom in this last dispensation, for all the world; don't put a thread between the priesthood and God.[B] [Footnote A: Wm. Law had been a counselor to the Prophet Joseph, but was found in transgression and apostasy, had been excommunicated, and was among those who brought about the martyrdom at Carthage.] [Footnote B: _Mill. Star_, Vol. XXV., pp. 216, 231-2, 3.] Elder Amasa Lyman spoke in support of the Twelve; and then Sidney Rigdon was granted the privilege of speaking; he declined personally, but called on Elder W. W. Phelps to speak in his behalf. Elder Phelps while evidently sympathizing with Elder Rigdon, supported the claims of the Twelve. After further discussion Elder Young arose to put the question as to whether the church would sustain the Twelve or Sidney Rigdon: I do not ask you to take my counsel or advice alone, but every one of you act for yourselves; but if Brother Rigdon is the person you want to lead you, vote for him, but not unless you intend to follow him and support him as you did Joseph. . . . . And I would say the same for the Twelve, don't make a covenant to support them unless you intend to abide by their counsel. . . . . . I want every man, before he enters into a covenant, to know what he is going to do; but we want to know if this people will support the priesthood in the name of Israel's God. If you say you will, do so.[A] [Footnote A: _Mill. Star_, Vol. XXV,. p. 264.] Elder Young was then about to put the question to the assembled quorums as to whether they wanted Elder Rigdon for a leader, when, at the request of the latter, the question on supporting the Twelve as the presiding quorum in the church was first put in the following manner: "Do the Church want and is it their only desire to sustain the Twelve as the First Presidency of this people? . . . . . If the Church want the Twelve to stand as the head, the First Presidency of the Church, and at the head of this kingdom in all the world, stand next to Joseph, walk up into their calling, and hold the keys of this kingdom--every man, every woman, every quorum is now put in order, and you are now the sole controllers of it--all that are in favor of this in all the congregation of the Saints, manifest it by holding up the right hand. (There was a universal vote.) If there are any of the contrary mind--every man and every woman who does not want the Twelve to preside, lift up your hands in like manner. (No hands up.) This supersedes the other question,[A] and trying it by quorums."[B] [Footnote A: That is, whether the church wanted to have Sidney Rigdon for a "guardian" or leader.] [Footnote B: The quorums had been arranged to vote separately and in their order, but when Elder Young put the question on accepting the Twelve to preside over the church, the question was put to all the quorums and the whole congregation at once. And since the vote to sustain the Twelve was unanimous, there was no need of putting the question on the acceptance of Sidney Rigdon either to the quorums or the people.--The facts in the text are quoted from the history of the prophet Joseph, _Mill. Star_, Vol. XXV., p. 264.] This disposed of Sidney Rigdon. He had full opportunity to present his case before the church. The saints had full opportunity and liberty to vote for him had they wanted him for their leader; but they rejected him and sustained the Twelve. I have been careful to deal with this case of Sidney Rigdon's in so great detail, for the reason that it exhibits in operation a very important principle, viz., that of "common consent" or the "voice of the people" in electing their leaders. I use the word "elect" advisedly, for though the manner of electing the officers of the church is by indirect means--by popular acceptance--the elective principle is nevertheless operative, since men proposed for office cannot act unless the people vote to sustain them.[A] The law of the church in this matter is: [Footnote A: The elective principle is not only carried out by direct means, it may be carried on by indirect means--it is just as much a fact under the form of popular acceptance as of popular choice.--_Cuizot_.] No person is to be ordained to any office in this Church, where there is a regularly organized branch of the same, without the vote of that Church.[A] [Footnote A: Doc. and Cov., sec. xx, 65.] This law applies to the First Presidency as well as to the humblest officer in the church: Of the Melchisedek Priesthood, three presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith and prayer of the Church, from a quorum of the Presidency of the Church.[A] [Footnote A: Doc. and Cov. sec. cvii, 22.] It is not enough that the men constituting the First Presidency of the church be "appointed and ordained to that office;" they must also be "chosen by the body" and "upheld by the confidence, faith and prayer of the church." President Brigham Young on this subject says: Joseph presided over the Church by the voice of the people. . . . Does a man's being a Prophet in this Church prove that he shall be the President of it? I answer, no. A man may be a prophet, seer and revelator, and it may have nothing to do with his being President of the Church. Suffice it to say that Joseph was the President of the Church, so long as he lived. The people chose to have it so. He always filled that responsible station by the voice of the people. . . . . The keys of the priesthood were committed to Joseph to build up the kingdom of God on the earth, and were not to be taken from him in time or in eternity; but when he was called to preside over the Church, it was by the voice of the people, though he held the keys of the priesthood independent of their voice.[A] [Footnote A: Journal of Discourses, Vol. I, p. 133.] But, mark you, he did not hold the power to preside over them contrary to their voices, that is, contrary to their consent. President Taylor says: It is by the voice of God and the voice of the people that our present President [Brigham Young] obtained his authority. He obtained his authority first from God, and secondly from the people; and if a man possesses five grains of common sense, when he has the privilege of voting for or against a man, he will not vote for a man who will oppress the people; he will vote according to the dictates of his conscience; for this is the right and duty of this people in the choice of their President and other leading officers of the kingdom of God.[A] [Footnote A: Journal of Discourses, Vol. I, p. 229.] Thus in ecclesiastical as in civil government it is true that governments derive their just powers from the consent of the governed. We shall have occasion in the course of our argument, to recur to this principle and its importance in respect to the subject treated in this writing. It may be interesting to the reader to know that Sidney Rigdon himself outwardly seemed to acquiesce in the decision of the church with regard to himself. The Sunday following the meeting above described he addressed the saints for a long time, blessed them in the name of the Lord; telling them emphatically that he was with the Twelve. He wished to know the mind of the church in relation to his returning to Pittsburg, they said, "go in peace."[A] Yet all the while he was thus seemingly accepting the decision of the church and seeking its counsel, secretly he was holding meetings with men of questionable integrity in the church, telling them that it was revealed to him before leaving Pittsburg that the church would reject him; but, nevertheless, he was the proper person to lead the church--to be its Guardian; for to that position he had been called of God, and held keys of authority higher than any ever conferred upon the Prophet Joseph--the keys of David which, according to his representations, gave him the power to open and no man could shut; to shut and no man could open; and the power to organize armies for the destruction of the Gentiles. In fact his fervid imagination pictured himself a great military chieftain, by whose prowess all the enemies of God were to be subdued. He secretly ordained men to be prophets, priests and kings to the Gentiles. He also chose and appointed military officers to take command of the armies that were to be raised ere long to fight the battles of the great God. Meantime, while he in public had spoken of the virtues and honor of the martyred prophets, Joseph and Hyrum, in the highest terms, in his secret meetings he began to cast reflections upon their conduct, and hint at the existence of grave iniquity among the Twelve and in the church. [Footnote A: Pamphlet on Sidney Rigdon, by Elder J. M. Grant, p. 18.] As soon as the Twelve learned of these proceedings on the part of Elder Rigdon, they called upon him to explain by what authority he held secret meetings and ordained men to the aforesaid offices. He sought to evade the question, but finding that he was dealing with men not to be trifled with he at last confessed to both holding the meetings and ordaining the officers. His brethren sought to convince him of his error, but at this point he refused to be corrected. The quorum of the Twelve, with the presiding bishop of the church, held a council meeting to consider his conduct, and concluded to demand Elder Rigdon's license. He refused to surrender it, saying that he had not received it from the Twelve and he would not give it up to them. He was then cited before the council of the church which has a right to try a president of the high priesthood, viz., the presiding bishop of the church assisted by twelve high priests.[A] [Footnote A: And inasmuch as a president of the high priesthood shall transgress, he shall be had in remembrance before the common council of the church, who shall be assisted by twelve counselors of the high priesthood; and their decision upon his head shall be an end of controversy concerning him.--Doc. and Cov., sec. cvii, 82, 83.] He refused to appear before this council, and therefore, after giving him due notice and an opportunity to appear and defend himself, the council convened in the presence of a large congregation of the saints on the 8th of September, 1844, and proceeded to hear evidence in the case. The evidence established the insubordination of Elder Rigdon and the irregularity of his course, and a motion that he be excommunicated from the church until he repented was carried both by the council composed of the bishop and the twelve high priests, and also by the great congregation of the saints. Ten only, and they of Rigdon's following, voting in the negative.[A] [Footnote A: See the minutes of Sidney Rigdon's trial in Grant's pamphlet on Sidney Rigdon, pp. 19 to 37.] After his excommunication he made an attempt at organizing a church, choosing twelve apostles, etc., but his efforts amounted to but little. He soon retired from Nauvoo to Pittsburg, Pennsylvania, which he established as his headquarters. He sent missionaries to many branches of the church to represent his claims to the Presidency, but they succeeded in getting only slight support and that for the most part from among those weak in the faith. His church, never strong either in numbers or prominent men, soon crumbled into decay; Sidney Rigdon himself sank out of sight and in 1876 he died in obscurity in Alleghany county, state of New York. The fate of Sidney Rigdon and the fate of the organization which he founded prove the prophetic character of the words of Brigham Young: _All that want to draw away a party from the church after them, let them do it if they can, but they will not prosper_. II. Following the attempt of Sidney Rigdon to become the "Guardian of the Church," we will consider the efforts of William Smith, brother to the prophet Joseph, to become its President. He was a member of the quorum of the Twelve at the death of the prophet, though for some time his conduct had been such as to bring him into disrepute among the Saints. He was of a turbulent, ungovernable disposition; a man of fierce passions and violent temper. When the saints were driven from Missouri, in 1838, and his brother Joseph cast into prison, such was his vindictiveness against the prophet that at a general conference of the church held near Quincy, Illinois, May 4th, 1839, he was suspended from fellowship; but was afterwards restored, mainly through the pleadings of that same brother against whom he railed with such bitterness of speech. Shortly after the martyrdom of his brothers, Joseph and Hyrum, William was ordained to the office of patriarch to the church, to succeed Hyrum Smith, who held that office at the time of his death. The associate editor of the _Times and Seasons_ in making the announcement of William's appointment put it that he had been appointed and ordained patriarch "over the Church." Whereupon a number of persons of a disposition ever ready to take advantage of a word or make men an offender because of it, begun to ask if William was Patriarch "over" the church, did not that also make him President of the church. In the issue of the _Times and Seasons_ following, the editor corrected the error of his associate by saying that the notice of William's appointment to be patriarch should have read patriarch "to" the church, not "over" it. He, of course, also denied that William was President of the church.[A] [Footnote A: _Times and Seasons_, Vol. VI, No. 9 and No. 10, Art. _Patriarchal_.] Whether it was the discussion about William's appointment to be patriarch "over" the church which first put it into his head to make a claim to the office of President of the church; or that he took advantage of the phrase "Patriarch over the Church," to bring forward claims to the Presidency which he had previously entertained, may not be accurately determined; but most likely it was the latter, because on the occasion of the writer's visit to William Smith, at his home, near Elkader, Clayton County, Iowa, late in the summer of 1880, he claimed to have been anointed, appointed, and ordained by the prophet Joseph to succeed to the office of President of the church after the prophet's death. William Smith, however, based his claim to the position of president, mainly upon the fact that he was the brother of the Prophet, the only surviving brother, and therefore he should succeed to his brother's position. He claimed to find a precedent for this in scripture. In the council which convened in the early Christian church to consider how far the Gentile converts were under obligations to observe the forms and ceremonies of the Jewish law, after Peter and Paul and Barnabas and others were through speaking on the subject, James, "the Lord's brother," is represented as saying: Wherefore my sentence is, that we trouble not them, which from among the Gentiles have turned unto God; but that we write unto them; that they abstain from pollutions of idols, and from fornication and from things strangled and from blood.[A] [Footnote A: Acts xv, 19, 20.] The "sentence" of James here is regarded as the "decision" of the council; and William Smith argued that if James gave the decision of the council, he must have been the president of the council; and if president of the council, then President of the church; and since James was the Lord's brother and succeeded him in the Presidency of the church, so in this dispensation, as in the former one, the surviving brother of him who stood at the head of the church should succeed to the Presidency. But this sophistry is confronted by the stubborn fact that the Lord Jesus had said to the Apostle Peter in the most direct terms: I give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.[A] [Footnote A: Matt. xvi.] It is controverted also by all the facts of history which represent Peter as the chief Apostle and as holding a Presidency over the entire church. In modern revelation, too, the order in which the Apostles have been named who have administered to men on the earth--has been invariably Peter, James and John--Peter always named first as the leader, the chief.[A] [Footnote A: John the Baptist at the time he conferred on Joseph Smith and Oliver Cowdery the Aaronic Priesthood (May 15, 1829) said that "he acted under the direction of Peter, James and John, who held the keys of the Priesthood of Melchisedek."--(Hist. Joseph, _Mill. Star_, supplement, Vol. XIV, p. 15.) "I will drink of the fruit of the vine with you on the earth, . . . and also with John, the son of Zacharias...and also with Peter. James and John whom I have sent unto you, by whom I have ordained you and confirmed you Apostles and special witnesses of my name."--(Doc. and Cov., sec. xvii 5, 12.) "Again what do we hear? . . . the voice of Peter, James and John in the wilderness, between Harmony . . . and Colesville . . . declaring themselves as possessing the keys of the kingdom," (Doc. and Cov., sec. cxxviii, 20), and so throughout. It is scarcely probable that Peter would thus invariably have been named first unless that had been his place, as the chief, that is, the presiding Apostle.] William Smith, however, did not command much of a following in this first attempt to make himself a leader. His profligate life was too notorious in Nauvoo to make it possible for him to wield much influence even as a schismatic. His efforts at leadership on this occasion resulted only in violent denunciations of those who would not receive him, and his final expulsion from the church. At the general conference held on the 6th of October, 1845, he was disfellowshipped from the quorum of the Twelve, and on the 12th of the same month, more of his wickedness having come to light, he was excommunicated from the church. He shortly afterwards became associated with James J. Strang and other apostates in an attempt to establish a church in the state of Wisconsin, but that failed as we shall see. Here it will be proper to note the support which Lucy Smith, mother of William, gave to his claims to the Presidency. I regret being under the necessity of quoting her in such a controversy, as it shows this good and noble woman to have been very much mistaken in this matter, and one must ever be sorry to see those who are upright mistaken, especially in so grave a matter as this under consideration. One must ever feel a delicacy in referring to the words and actions of the mother of Joseph and Hyrum, of Don Carlos and Samuel H. Smith. She was a woman who had suffered much for the work of God and the testimony of Jesus; who in addition to toil, sickness, poverty and exile had lived to see her two noblest sons murdered, and two other sons and her husband laid away in premature graves, indirectly the victims of that relentless persecution which followed her family and the church from the beginning. These sufferings and her great age doubtless will account for that weakness of mind through which, and not through any wrong intent, I feel sure, she was led into this error of supporting the claims of her son William. But glad as I would be to pass by this matter for the sake of Sister Lucy Smith, I cannot do so, for the reason that the Josephites quote her as supporting the claims of "Young Joseph," and I wish to show by her support of William that she did not do it. The evidence that Sister Lucy Smith sustained the pretentions of William Smith to the Presidency and not those made in behalf of "Young Joseph," is found in the journal of the late President John Taylor, a member of the quorum of the Twelve Apostles at the time in Nauvoo: Friday, June 27th, 1845. This was the anniversary of the day that Brothers Joseph and Hyrum were killed and myself shot. We met together (the quorum of the Priesthood) to pray, several of the Twelve were present. When I returned [home] in the evening, Mrs. Taylor showed me a copy of a vision that Mother Lucy Smith had, stating that her son William was head of the Church; the following is a copy: FIRST VISION. Brothers and children, I was much troubled and felt as if I had the sins of the whole world to bear, and the burden of the Church; and I felt that there was something wrong. I called on the Lord to show me what was wrong, and if it was I. I called upon him until I slept. I then heard a voice calling on me saying, awake, awake, awake, for the only son that thou hast living, they for his life have laid a snare. My aged servant Joseph who was the first Patriarch of this Church, and my servant Hyrum who was the second Patriarch, my servant Joseph who was Prophet and Seer, and my servants Samuel, William and Don Carlos--they were the first founders, fathers and heads of this Church, raised up in these last days, and thou art the mother, and thy daughters have helped, and they are the daughters in Israel, and have helped raise up this Church. Arise, arise, arise, and take thy place, you know not what has been in the hearts of some; but he said thou shalt know. He told me what it was; but I shall not tell. (I saw William in a room full of armed men and he having no weapons. They would have crushed him down, if it had not been for the power of God; and many of the family would have been cut off--[the] Lord having softened their hearts. Two of them had blacker hearts than the rest, and I know who they are, and I will tell them if they will come to me. Brigham Young and Heber C. Kimball know it is so, and dare not deny it.) Call upon the Twelve, let all things be set in order, and keep their hearts pure from this time hence forth; the voice saith be merciful, and then Zion shall arise and flourish as a rose. What I was told I cannot tell. Thou art the mother in Israel, and tell thy children all to walk uprightly. Thy son William, he shall have power over the churches, he is father in Israel over the patriarchs and the whole of the Church; he is the last of the lineage that is raised up in these last days. He is Patriarch to regulate the affairs of the Church. He is President over all the Church, they cannot take his apostleship away from him. The Presidency of the Church belongs to William, he being the last of the heads of the Church, according to the lineage, he having inherited it from the family from before the foundation of the world. Thou art a mother in Israel. Thy spirit arose and said in eternity that it would take a body to be a mother to prophet[s] who should be raised up to save the last dispensation. And the spirit said unto me to be faithful, (and that I was faithful,) and tell the Church to be faithful. And the spirit said I should live until I was satisfied with life. Brothers and children, I want you to take notice that the burden of the Church rests [on William]. SECOND VISION. Joseph came to me and said: "That day is coming when I shall wave the scepter of power over my enemies. Be patient my brothers and sisters, the day is coming when you shall have eternal life and be rewarded for all your troubles." THIRD VISION. Father came to me and I said, Father, have you come? And he said "yes." I said tell me where you have been. And he said, "I have been all around here. I have come to you again to tell you one thing certain, which I have told you many times before. It is my prayer and the prayers of our sons that you live to take care of William and my daughters, and see that they have their rights and standing where they ought to have it." He turned to go away, and I said I will go with you. He said you must stay. The following persons were present at the time this vision was related: William Smith, A. Milliken, W. I. Salisbury, David Elliott, Robt. Campbell, Elias Smith, Joseph Cain, Bro. Stringham, Chas. Kelly, Bro. McLery, Mrs. Taylor, Mrs. Milliken, Mrs. Salisbury, Mrs. McLery, Mrs. Kelly, Mrs. Sherman. On June 30th, 1845, at the request of Sister Lucy Smith, seven of the Twelve, with Bishops Miller and Whitney and Elder Cahoon, met at her house to talk over these visions in respect to William. Several members of her family were present. It was also arranged for William Smith to be present, but he failed to appear. I copy from Elder Taylor's journal, under date of June 30th: The conversation was full and free. President Young stated that William was aiming at power and authority and priesthood that did not belong to him; that he would sustain William in his office and calling, but would not allow him to tread upon his or any other man's neck; that if the Church wanted to have William Smith, he would mention it to them, and they should have their choice. This, however, neither the Church, nor the Twelve would consent to; for if it had been put to them--I do not suppose that twenty would have voted for him, out of the many thousands there are in the Church. Mother Smith said he [William] did not want it; she did not profess to be a revelator only for herself and family, that she wanted peace, union and harmony. The Twelve all expressed the same feeling and manifested the greatest kindness to Mother Smith as did also the bishops. Though William did not meet with the Twelve, he addressed a letter to President Brigham Young which was read at the above meeting. After complaining about the article on Patriarchs, which had appeared in the _Times and Seasons_, he concludes thus: "My proposition is, my share of the kingdom, and if you will publish in the _Neighbor_ and _Times and Seasons_ the true state of the case in regard to my office as Patriarch over the whole Church, this will give me a right to visit all branches of the Church, and intrude on no man's rights; and further to attend to all of the ordinances of God, no man being my head, I will reconcile all difficulties, and Elder Young can stand as the President of the Church, and by my most hearty wish and consent. This will settle all difficulties and restore peace and good order, and farther than this, I cannot say, only that I want all men to understand that my father's family are of the royal blood, and promised seed, and no man or set of men can take their crown or place in time nor eternity. Brother Young, the above is my proposition and will settle all difficulties at once, and these are my avowed sentiments and no equivocation. WILLIAM SMITH."[A] [Footnote A: Taylor's Journal under date of June 30, 1845.] To this letter the Twelve wrote an answer before leaving the house of Mother Smith. In said letter the brethren regretted not having had the pleasure of meeting William. They had had considerable talk with "Mother Smith, and find her possessing the best of feelings towards the whole Church. As to your requests in your letter we would say: we are perfectly willing and wish to have all things right, but there are some ordinances in the Church that cannot be administered by any person out of this place at present, but must be done here. As to having the right to administer all ordinances in the world and no one standing at your head, we could not sanction, because the President of the Church, and each one of our quorum are amenable to the quorum of which you are a member. But as to your right to officiate in the office of Patriarch, we say you have the right to officiate in all the world wherever your lot may be cast, and no one to dictate or control you excepting the Twelve, which body of men must preside over the whole Church in all the world." The following postscript was added: "We have read this to Mother Smith, Catherine, Lucy, and Arthur, and they express their satisfaction with it, as well as those of the council who are present."[A] [Footnote A: John Taylor's journal, under date of June 30, 1845.] Elder Taylor thus concludes his account of this visit with "Mother Smith:" "We prayed with Mother Smith before we left her; and she and the family manifested good feelings. I am sorry the old lady should be troubled, she is a good woman and has passed through much trouble for the cause of truth, and has the respect and confidence of the whole Church."[A] [Footnote A: Ibid.] After his failure in Nauvoo, and in Wisconsin in connection with Mr. Strang, we next hear of William Smith in the winter and spring of 1850, visiting those who had been members of the church in Illinois and Kentucky, teaching "lineal priesthood as applied to the Presidency of the church." That is, he taught that his brother Joseph's eldest son had a right by virtue of lineage to succeed to the Presidency of the church; but also taught in connection with this that it was his right as the only surviving brother of the former President, uncle and natural guardian of the "seed" of Joseph the prophet, to stand, in the _interim_, as president _pro tem_ of the church. There seemed to be a general acquiescence with this by the members of the church remaining in the districts where he labored--most of whom were either apostates or weak in the faith--and in the spring of 1850, he called a conference to assemble in Covington, Kentucky, where he effected an organization by having himself sustained as President _pro tem_, of the church, and Lyman Wight[A] and Aaron Hook as counselors _pro tem_ to the President _pro tem_, and Joseph Wood as counselor and spokesman. It is claimed that many of the "saints" in northern Illinois and southern Wisconsin, were identified with this movement.[B] [Footnote A: I cannot learn that Lyman Wight, once a member of the quorum of the Twelve, sanctioned this use of his name, or that he ever was connected with this attempt at organization on the part of Wm. Smith.] [Footnote B: See Jason W. Briggs quoted by Tullidge in his supplement to the Life of Joseph, Josephite edition, p. 577.] A year later, viz., in the summer of 1851, Palestine, Lee county, Illinois, was designated as a Stake of Zion, a gathering place for the saints, and the home of William Smith. At the October conference held at Palestine that year, there was a confession of belief in and the practice of polygamy, which resulted in many immediately withdrawing from the organization; and, it is said, that the declaration proved the means ultimately of its complete destruction.[A] [Footnote A: Tullidge's Hist. of Joseph the prophet (Josephite edition, p. 577). Tullidge must be regarded as favorably disposed to the "Josephites," as he became identified with that movement. I mention the fact here as I find it necessary to depend upon him for facts occasionally.] This was the last effort of William Smith at organizing a church; subsequently, when an organization was effected with Joseph Smith, eldest son of the prophet, as its President, he became nominally connected with that movement, but he was never prominent or influential. In the summer of 1880, the writer, then on a mission in the state of Iowa, in company with Hyrum Jensen, called at the home of William Smith, near Elkader, and found him living in poverty and obscurity. As I think upon this man, and of how far he fell--from the office of an Apostle and Patriarch to the Church--when I think of his vain attempt to become President of the church, and, failing in that, attempting to lead away a party, then organizing a faction from the remnants of the church left in Illinois and Wisconsin, and every effort of his ending in failure--I think of the prophetic words of President Brigham Young: _All that want to draw away a party from the Church after them, let them do it if they can, but they will not prosper!_ III. It can scarcely be said that either Lyman Wight or Bishop George Miller sought to lead the church; but they were guilty of insubordination to the constituted authorities and lead away parties with them, and illustrate the truth of President Young's prediction about the failure of such persons, hence we consider their course. Lyman Wight was a strong, bold man; fixed in his friendship for the prophet Joseph, and true to him under many trying circumstances; but withal rather difficult to control, and after the death of Joseph soon manifested a disposition of insubordination to authority. As far back as February, 1844, he had expressed a desire to go to Texas, and after the death of the prophet seemed determined that the church should be removed there. For some time a number of persons had worked under his and Bishop George Miller's direction in the pineries of Wisconsin, getting out lumber for the Temple. In the latter part of August, 1844, President Young desired him to return to the pineries and continue his labors; but he refused and expressed a determination to carry out his own views, and be the controller of his own conduct regardless of the counsel of the presiding quorum. He therefore went to Texas instead of to Wisconsin, taking a small company of saints with him and settling in Texas, not far from the present site of Austin. For his insubordination Lyman Wight was excommunicated from the church, the action being taken in Salt Lake City, 1848. The company of saints that followed him were soon scattered as sheep that have wandered from the fold and the care of the shepherd; but some few of them finally found their way back into the church. Lyman Wight lived in obscurity in Texas, unknown by the world, unhonored, without a following, and died outside the church of Christ, with which he had suffered so much during the persecutions it passed through in Missouri. Bishop George Miller was closely associated with Lyman Wight in his rebellion against the authority of President Young. As already stated they had been associated in directing the labors of the brethren working in the pineries, and on returning to Nauvoo both had manifested a spirit of insubordination to authority. Bishop Miller, however, did not immediately follow Lyman Wight to Texas, but remained with the church some two years longer, and was among the first to cross the Mississippi in the great exodus from Nauvoo. During the subsequent journey through what was then the wilderness of Iowa, he manifested a disposition to draw off with his company from the main camp; and when the great body of the exiled saints wen into Winter Quarters, near Council Bluffs, Bishop Miller and his company were more than a hundred and fifty miles north at the junction of the Running Water and the Missouri River, where they remained during the winter of 1846-7. In the spring of 1847, when the saints were making ready for their journey to the west, Bishop Miller urged the advisability of changing their destination, and going to Texas, where Lyman Wight had already settled. The bishop's views being rejected, he withdrew from the camp, followed by a few over whom he had influence, and with them he joined Lyman Wight in Texas. The union, however, was of short duration. The spirit which led them to rebel against President Young would not permit them to live in peace together. They soon quarrelled and separated, Miller making his way to Wisconsin where he joined James J. Strang. He was excommunicated from the church for his rebellion at the same time as Lyman Wight, in Salt Lake City, 1848. Of the circumstances under which he died we have not learned, we only know that he died out of the church of Christ and in obscurity. The rebellion of these two prominent men in the church, and their effort to lead away a party therefrom, brought neither honor or fame to them nor even wealth--they did not prosper. In January, 1841, the Lord had said to Lyman Wight: It is my will that my servant Lyman Wight should continue in preaching for Zion, in the spirit of meekness, confessing me before the world, and I will bear him up as on eagle's wings, and he shall beget glory and honor to himself, and unto my name. That when he shall finish his work, that I may receive him unto myself, even as I did my servant David Patten, who is with me at this time, and also my servant Edward Partridge, and also my aged servant Joseph Smith, Sen., who sitteth with Abraham at his right hand, and blessed and holy is he; for he is mine.[A] [Footnote A: Doc. and Cov. sec. cxxiv, 18, 19.] Of Bishop Miller, the Lord said: I say unto you, my servant George Miller is without guile; he may be trusted because of the integrity of his heart; and for the love which he has to my testimony, I, the Lord, love him! I therefore say unto you, I seal upon his head the office of a Bishopric, like unto my servant Edward Partridge, that he may receive the consecrations of mine house, that he may administer blessings upon the heads of the poor of my people, saith the Lord. Let no man despise my servant George, for he shall honor me.[A] [Footnote A: Doc. and Cov. sec. cxxiv, 20, 21.] What a splendid prospect was opened before these men! to what heights they could hope to ascend--even to the companionship of God! Here was honor, glory, exaltation held out to them, within their reach; but they pushed it all aside--exchanged it all for the "wo" of them who are cut off from the church of Christ--who are overcome of the world![A] And instead of living among the saints, honored as God's servants, supported by the faith, prayer, love and confidence of the church of Christ, they lived and finally died in wretched obscurity-- unwept, unhonored and unsung, their lives and their ending only important as illustrating the truth of the prophetic words of him who said: [Footnote A: Doc. and Cov. sec. 1, 8.] _All that want to draw away a party from the church after them, let them do it if they can, but they will not prosper!_ IV. But little is heard of James J. Strang in the church until after the death of the prophet Joseph; but that he was a man of considerable intellectual ability there can be no question. Mr. Strang claimed that about ten days before his death the prophet Joseph gave to him a letter containing a revelation appointing him [James J. Strang] to be his successor as President and Prophet of the church. The letter also appointed Mr. Strang's counselor, and commanded the Twelve Apostles to proclaim Voree, Wisconsin, as the gathering place of the saints. Mr. Strang attempted to strengthen his claim to the position of President and Prophet of the church by reference to the revelation which says: Verily, verily, I say unto you, that ye have received a commandment for a law unto my Church, through him whom I have appointed to receive commandments and revelations from my hand. And this ye shall know assuredly that there is none other appointed unto you to receive commandments and revelations, until he be taken, if he abide in me. But verily, verily, I say unto you, that none else shall be appointed unto this gift except it be through him, for if it be taken from him, he shall not have power except to appoint another in his stead.[A] [Footnote A: Doc. and Cov., sec. xliii.] Mr. Strang claimed that the appointment he received through the letter here presented as coming from the prophet Joseph, fulfilled the terms of the revelation above quoted; for he had been appointed through the prophet Joseph. When he presented this "letter" and "revelation" to some of the saints in Michigan, viz., to those living in the town of Florence, St. Joseph County, they asked him if the Twelve that were commanded in his "revelation" to proclaim Voree, Wisconsin, as the gathering place for the saints, were the Twelve Apostles at Nauvoo. He replied they were. Did they know anything of this "revelation?" They did not. Had he been ordained a prophet? He replied no. The saints were suspicious of his claims, and would not receive him.[A] [Footnote A: See letter of Crandell Dunn, who was presiding over the branches of the church in Western Michigan at the time--_Mill. Star_, Vol. VIII., p. 93.] This question as to his ordination presented a serious difficulty to Mr. Strang, a difficulty which he tried to surmount by announcing soon afterwards that immediately after the martyrdom of the prophet Joseph, an angel appeared to him and ordained him to be a prophet to the church, and the successor to Joseph as the President thereof. He presented himself in Nauvoo and succeeded in drawing to his support a number of restless men--men who had been neglectful of their duties in the church of Christ, and of a disposition to follow any person who promised them change and excitement. Not many followed him from Nauvoo, however, for there his influence amounted to little; but in the scattered branches, especially in those in Wisconsin, he succeeded in deceiving many. Among those who accepted and sustained his claims were William Smith, the only surviving brother of the prophet Joseph; the notorious John C. Bennett, who had been excommunicated from the church for his crimes, and afterward plotted with the enemies of Joseph to bring to pass his destruction; and also John E. Page, one of the Twelve, who for several years previous to Joseph's death had been in bad repute with the church. John C. Bennett had first supported Sidney Rigdon, claiming to have received a sealed document from the prophet Joseph--when as yet he was in full fellowship with the church--with a strict charge not to open it until after the prophet's death. When he opened it, lo! it contained what purported to be a revelation from the deceased prophet appointing Sidney Rigdon to be his successor. John C. Bennett averred that this was as it should be, and so eagerly was this purported revelation accepted by the supporters of Mr. Rigdon, that they had it published and widely circulated among the branches of the church. But when Mr. Strang came forward with his claims, John C. Bennett turned from Sidney Rigdon and supported Mr. Strang--having forgot, apparently, the "revelation" contained in the sealed document which appointed Mr. Rigdon President of the church![A] [Footnote A: _Mill. Star_, Vol. VIII, p. 94.] John E. Page, in support of the Strang movement, intercepted a company of saints in Michigan, en route from Canada to Nauvoo. He represented that it was the will of the Lord that they should settle in Voree, Wisconsin, Mr. Strang's gathering place, and not go to Nauvoo. This company, however, were prudent enough not to receive his representations without investigation. They sent messengers to Nauvoo who received such instructions from the Twelve as preserved them from the deceitfulness of this apostate Apostle. John E. Page continued to support the claims of James J. Strang, and for doing so was excommunicated from the church,[A] and swelled the number of those who have made shipwreck of faith through opposing legitimate authority. [Footnote A: John E. Page was disfellowshipped from the quorum of the Twelve, February 9th, 1846; and excommunicated from the church June 27, 1846.] Mr. Strang in a short time changed his gathering place from Voree, Wisconsin, to Beaver Island, in the north end of Lake Michigan. He organized a township on Beaver Island, went to the state legislature and succeeded in having the whole group of islands in north Lake Michigan organized into a county, under the name of Manitou County, which for some years Mr. Strang represented in the Michigan state legislature. Mr. Strang was not satisfied with being Prophet and President of the church, he must also be a king; and accordingly was crowned and given a scepter[A]--"The attribute to awe and majesty, wherein doth sit the dread and fear of kings!" [Footnote A: _The Saints' Herald_, Vol. XXXV, p. 718.] He was crowned by George J. Adams, also an apostate from the church. At one time Mr. Adams had been appointed to go on a mission to the empire of Russia, to preach the gospel; but before he started he was found to be in transgression. His appointment was, of course, cancelled; and subsequently, as he still further transgressed, he was excommunicated from the church, after which he joined Mr. Strang at Beaver Island. It may be well to observe, in passing, that all these aspirants for place and power manifested an insatiable desire for the honors and titles of men, a thing which shows them to be as vain as they were ambitious, and distinguishes them from true leaders (especially those whom God calls), who so loose themselves in their work, that self is unthought of, much less the empty honors and titles of men. Mr. Strang was not only a "king" in name, but also one in disposition if those who represent his conduct speak truly. Arbitrary and cruel in his methods of government, he finally provoked much dissatisfaction among his followers, and not a few dissensions. The people whom he gathered together on Beaver Island soon fell into disrepute with their neighbors. They are represented as claiming that the earth was the Lord's, and the fullness thereof; that they were the Lord's saints and heirs to that which was the Lord's, and hence did not hesitate to purloin their neighbor's goods. In other words, they were accused by their neighbors with being an organized community of thieves, who thrived by plundering more honest people. It is not our prerogative to pronounce upon the truth or falsity of these charges. It is enough to say that Mr. Strang and his followers were held in great abhorrence by the other inhabitants of the Manitou group of islands and the people on the neighboring main-land; and in the summer of 1856, there was a general uprising of the people in those parts which resulted in the killing of Mr. Strang--some accounts say, by two men of his own party, and the breaking up of his organization. Once more we stand face to face with the prophetic words of President Young: _All that want to draw away a party from the church after them, let them do it if they can, but they will not prosper!_ V. We now come to the last organization that was brought into existence through the agency of men once associated with the Church of Jesus Christ of Latter-day Saints--the so-called "Re-organized Church of Jesus Christ of Latter-day Saints," commonly called the "Josephite Church." This organization is still in existence, and has for its President, Joseph Smith, the eldest son of the prophet Joseph. It is my purpose first to give an account of how this organization came into existence, and then consider the claims of Mr. Joseph Smith to be of right the President of the church founded, under God, by his father. Jason W. Briggs, one of the founders and leaders in the Josephite movement, informs us that in the spring of 1850, William Smith, whose acquaintance the reader has already formed, called a conference at Covington, Kentucky: "From which time he visited many of the branches and scattered saints, teaching "lineal Priesthood" as applying to the Presidency of the Church. . . . This principle, though pretty clearly shown in the books, had been almost entirely overlooked or forgotten by the saints; but when their attention was _thus_[A] called to it, many at once received it as the solution of the question of Presidency."[B] [Footnote A: That is, by the preaching of William Smith.] [Footnote B: Tullidge's supplement to Josephite edition of Life of Joseph the Prophet, p. 576.] William Smith as the reader is already informed, claimed the right as natural guardian of the "seed" of Joseph the prophet, to stand as President _pro tem_ of the church until the "seed" should come forward to take his place; and proceeded to organize a church with that understanding. This organization as already stated held a conference, in October, 1851, at which was proclaimed a belief in and practice of polygamy. Among those who attended this conference of William Smith's church was Jason W. Briggs, who, after returning to his home in Wisconsin, was much perplexed over the condition of the church. While pondering in his heart the situation, on the 18th of November, 1851, on the prairie some three miles from the town of Beloit, Wisconsin, he claims to have received a revelation from God. In that "revelation" the Lord is represented as declaring it to be the duty of those elders who had been ordained by the prophet Joseph, or by the hand of those ordained by him, to preach the gospel-- As revealed in the record of the Jews, and the Book of Mormon and the Book of Doctrine and Covenants; and cry repentance and remission of sins through obedience to the gospel, and I will sustain them and give them my spirit; and in my own due time will I call upon the seed of Joseph Smith, and I will bring one forth, and he shall be mighty and strong, and he shall preside over the High Priesthood of my Church; and then shall the quorums assemble, and the pure in heart shall gather, and Zion shall be re-inhabited, as I said unto my servant Joseph Smith; after many days shall all these things be accomplished, saith the spirit.[A] [Footnote A: Josephite edition of Life of Joseph the Prophet, p. 578.] This "revelation" Mr. Briggs was commanded to send to the churches at Palestine, Voree, Waukesha and other places.[A] [Footnote A: Ibid.] While the messengers of Mr. Briggs are carrying his "revelation" to the scattered churches in Wisconsin, Illinois and Michigan, it is necessary to relate some incidents said to have occurred in another part of Wisconsin, in what is called the "Yellow Stone Branch."[A] This "branch" belonged to that organization founded by James J. Strang, and was presided over by Zenas H. Gurley, frequently called "Father Gurley." During the year 1850, according to Mr. Gurley's own statement, several strange things came to his knowledge which satisfied him that [Footnote A: The "Yellow Stone Branch" where "Father Gurley" was located was in La Fayette Co., South Western Wisconsin. Beloit where Jason W. Briggs operated was in extreme south of the same state.] "Neither J. J. Strang, Brigham Young, William Smith, nor any that had claimed to be prophets, since Joseph's death, were the servants of God."[A] [Footnote A: Life of Joseph the Prophet, Josephite edition, p. 580.] The doubts born in 1850, grew stronger in Mr. Gurley's mind in 1851; and one Sunday evening, in the fall of that year, while reflecting upon the prophecies of Isaiah, respecting the great latter-day work--especially of that prophecy which speaks of the house of the Lord in the last days being established in the top of the mountains, and all nations flowing unto it[A]--he thought then of Strang's Beaver Island operation, and felt ashamed that he had ever thought that this would bring to pass the work predicted by the Hebrew prophet. He claims then to have heard the voice of the spirit say to him: [Footnote A: Isaiah ii. 2-4.] Rise up, cast off all that claim to be prophets, and go forth and preach the gospel and say that God will raise up a prophet to complete his work. A few weeks afterwards this commandment and prophecy was repeated, and he began looking about for a starting point. Meantime one David Powell arrived at Yellow Stone with Mr. Briggs's "revelation," which predicted the coming forth of one from the seed of Joseph the prophet, to lead the church. Mr. Gurley, however, could not wholly accept the "revelation" of Mr. Briggs. It had been "revealed" to him that God would raise up a prophet, but who it would be had not been made known to him. About ten or fifteen days after the arrival of Mr. Briggs's messenger, word was brought to Mr. Gurley that his little daughter was "singing and speaking in tongues" at a neighbor's house. Mr. Gurley hurried to the house and after listening to the child a short time, he requested all present to join with him in asking the Lord to tell them who the successor of Joseph was. They spent a few moments in prayer when the Holy Spirit declared:[A] [Footnote A: Through whom is not stated.] The successor of Joseph Smith is Joseph Smith, the son of Joseph Smith the prophet. It is his right by lineage, saith the Lord your God. Shortly after this manifestation of the gift of tongues and the proclamation of the above reputed revelation, the "Yellow Stone branch" was convened and James J. Strang formally renounced as a prophet, seer and revelator to the church, and the allegiance of the branch pledged to the "seed" of Joseph Smith the prophet. The above "revelation" made it possible for Mr. Gurley to unite with Mr. Briggs, and word was accordingly sent to the latter, that evidence of the truth of his "revelation" had been received, and proposed the holding of a conference in June, 1852. After some correspondence it was finally settled that the conference be held in the town of Beloit, Wisconsin. This conference by resolution first disclaimed all connection and fellowship with those men who had presumed to lead the church, charging them with having assumed powers contrary to the law of God. Secondly the conference Resolved, That the successor of Joseph Smith, junior, as the presiding High Priest in the Melchisedek Priesthood, must of necessity be of the seed of Joseph Smith, junior, in fulfillment of the law and promises of God. The other resolutions of importance adopted by the conference declared that the office of President of the church grew out of the authority of the presiding high priest in the high priesthood; that they recognize the validity of all legal ordinations in the church; that the whole law of the church is contained in the Bible, Book of Mormon, Doctrine and Covenants; that there was no stake of Zion to which the saints are commanded at present to gather; and that it was the duty of the elders to cry repentance and remission of sins to this generation. A committee was appointed to write a pamphlet based on these resolutions entitled "A Word of Consolation to the Scattered Saints." It was about this time, viz, during the summer of 1852, that the "stake of Zion" in Lee county, Illinois, founded by William Smith's church, went to pieces and a number of the members thereof joined this Josephite movement set on foot by Messrs. Briggs and Gurley. The next conference of the Josephite church was held in October, 1852, at the Yellow Stone branch, and then more especially was considered the question of authority to preside in the church that was forming, pending the coming forth of "young Joseph" to be its president. The pamphlet which the June conference had ordered written, announced that the "highest authority presides always," and the deliberations of the conference resulted in the following: Resolved, That in the opinion of this conference, the one holding the highest priesthood in the church is to preside, and represent the rightfull heir to the presidency of the high priesthood in a presiding capacity. These men, however, found great difficulty in determining who held the highest authority as many unwarrantable ordinations had taken place in the various factions. After earnest discussion it was determined that all ordinations not within the limits of the law should be ignored, and all within the limit recognized. This excluded all above an high priest, who being the highest recognized, was sustained as the presiding authority.[A] [Footnote A: Life of Joseph the Prophet, Josephite edition, p. 592.] I have been unable to learn, however, that any one of the high priests was selected to preside over the Josephite church at this juncture, and one is left to infer that the whole body of so-called high priests were to preside. During the winter of 1853, the "spirit" intimated to Mr. Gurley, that they must "organize;" but this they knew not how to do, further than they had done.[A] They were even unable to decide on the validity of the ordinations of the men who had attended the October conference.[B] [Footnote A: Ibid, p. 594.] [Footnote B: Life of Joseph the Prophet, Josephite edition, p. 594.] In the month of March, 1853, the subject of organization being still agitated, the question was put to the Lord: "Were those ordained apostles by William Smith recognized by God?" The answer was that those ordinations were not acceptable--were not of God.[A] Near the close of this revelation the men engaged in this movement were commanded to organize themselves: [Footnote A: Ibid, 595.] "'For ere long,' saith the Lord, 'I will require the prophet at your hand.'" But how to organize they did not know. They claim to have had two high priests and one senior president of the seventies among them. "But how could these men organize the church?" asks Mr. Gurley: It was impossible, utterly impossible. We counseled upon it, and concluded that possibly, under the present circumstances, it might be right for high priests, and for the senior President of seventies to ordain seventies; but when done what would it accomplish? Nothing, just nothing. We were in trouble--deep trouble! To refuse to organize was disobedience; to go forward in the attempt was darkness. There was but one alternative, and that was to seek wisdom from above.[A] [Footnote A: Life of Joseph the Prophet, Josephite edition, p. 595.] The result of inquiring of the Lord, according to the statement of Mr. Gurley, was that a commandment was given appointing a day of fasting and prayer, and the Lord promised to show them how to organize. When the meeting assembled the following question was put to the Lord: Will the Lord please to tell us how to organize. . . . . And who among us will he acknowledge as the representative of the legal heir to the Presidency of the Church. To this inquiry it is claimed that an answer was obtained through a "revelation" to one H. H. Deam, a high priest, which reads as follows: Verily thus saith the Lord, as I said unto my servant Moses,--see thou do all things according to the pattern,--so I say unto you. Behold the pattern is before you. It is my will that you respect authority in my Church; therefore let the greatest among you preside at your conference. Let three men be appointed by the conference to select seven men from among you, who shall compose the majority of the Twelve, for it is my will that that quorum should not be filled up at present. Let the President of the conference, assisted by two others, ordain them. The senior of them shall stand as the representative. Let them select twelve men from among you, and ordain them to compose the high council. Behold ye understand the order of the bishopric, the seventies, the elders, the priests, the teachers, and deacons. Therefore organize according to the pattern; behold I will be with you unto the end.[A] [Footnote A: Life of Joseph, the Prophet, Josephite edition, p. 596-7.] This alleged revelation was given on the 20th of March, 1853, and at the April conference following an organization was effected on the above indicated plan. After a long discussion, about whose priesthood was the highest--in the course of which a great deal of ill-feeling was manifested--finally the controversy ended in favor of Mr. Briggs, and he was called to preside at the conference. Ethan Griffith, William Cline and Cyrus Newkirk were appointed the committee to select the seven "apostles" to form the majority of the quorum of the Twelve. The men selected were Zenas H. [Father] Gurley, Henry H. Deam, Jason W. Briggs, Daniel B. Razy, John Cunningham, George White and Reuben Newkirk. It was voted that a "stake of Zion" be organized in the town of Argyle, Lafayette Co., Wisconsin, of which William Cline, Cyrus Newkirk and Isaac Butterfield were chosen and ordained the presidency. A number of "seventies" were also ordained. At the close of the conference a "revelation" was received informing the conference that what had been done was recorded in heaven, and to the seven "apostles" it was said: I give unto you the care of my flock on earth; take the oversight of them, as you shall give an account unto me in the day of judgment.[A] [Footnote A: Life of Joseph the Prophet, Josephite edition, p. 601.] The period between the time of this organization effected in April, 1853, and the time when Joseph Smith, son of the prophet became its president, April, 1860, is called by the Josephite historian Tullidge, "an apostolic interval." During that interval the Josephite church seemed not to make much progress. Joseph Smith was several times solicited to take the Presidency of it, but he seemed not at all anxious for the place. In 1856, the "reorganized church" sent to the predicted head of it, the word of the Lord, urging him to come and take his place. The document was signed by J. W. Briggs, "representative president of the church and the priesthood in Zarahemla." Messrs. Briggs and Gurley were appointed a committee to present this message to Mr. Smith, which they did at his home near Nauvoo. According to Mr. Smith's own amount of this visit, these messengers did not meet with a very cordial reception; and when Mr. Briggs vehemently urged the matter upon him, and "announced the culmination of the message in tones of thunder, and almost dictatorially" urged him to accept the message and do as directed therein, or reject it at his peril, he says he met this "vehemence indignantly, and almost turned these messengers out of doors."[A] [Footnote A: Life of Joseph the Prophet, Josephite edition, p. 767.] The effort on the part of Messrs. Briggs and Gurley to induce Mr. Smith to become their president ended on this occasion in disappointment, though before leaving Nauvoo the whole situation was talked over in the presence of Mrs. Emma Smith, mother of Joseph. It is to be remarked as passing strange that neither on this occasion, nor on any other that Josephite history speaks of, was it urged upon Joseph Smith that he had already been formally anointed by his father to be the President of the church. Early in February, 1860, a call was issued, signed by Z. H. Gurley and Reuben Newkirk, calling for a general conference to assemble at Amboy, Illinois, the following April. All the branches of the church in Wisconsin, Illinois and Michigan were urged to send representatives, as it was desirable to choose a high council and organize and set in order all the quorums under the First Presidency; and an intimation was made that much more than was anticipated might be realized--was it an intimation that Joseph Smith would come and accept the Presidency of their church? Meantime Joseph Smith who, according to his own autobiography, had failed as storekeeper, railroad contractor, in the study of law, in farming, and while keeping soul and body together by labor and from his fees as justice of the peace, was confronted with the question of his connection with his "father's work;" and in the winter of 1859, resolved to put himself in communication with the "reorganized church."[A] [Footnote A: For the above acts see his autobiography in the Life of Joseph, Josephite ed., pp. 743-773.] He accordingly wrote to Mr. William Marks, informing him that he was "soon going to take his father's place at the head of the Mormon church," and requested him and others that he considered nearest him, to come to Nauvoo and confer with him.[A] Mr. Smith states as his reason for sending for Mr. Marks that he was president of the stake of Zion at Nauvoo at the death of Joseph, the prophet; that he had retained his faith in Mormonism as taught by Joseph and Hyrum; and hence his council would be valuable. Mr. Smith also announced his intention to his mother and step-father; the former approved his course, the latter took a speculative view of it and built fond schemes for obtaining wealth through the position to be taken by his step-son. [Footnote A: William Marks, according to the statement of Joseph Smith in his autobiography, came in company with James J. Strang to Fulton City, where Emma Smith and her son Joseph lived during the winter of 1845-6, and had a brief interview with Joseph and his mother, promising to meet them again. Messrs. Marks and Strang held meetings in the neighborhood, but Mr. Smith says he did not see them again. It was claimed by Mr. Strang that he on this occasion ordained "young Joseph" to the same priesthood that his uncle Hyrum held, and it seems that he afterwards so reported to some of his followers. As late as June, 1891, Mr L. D. Hickey, a Strangite, wrote a tract entitled, "_Who was the Successor of Joseph Smith?_" in which the following occurs: "Nov. 6 1846, James J. Strang was commanded to go and anoint and ordain Joseph Smith, the son of the martyr, to the same priesthood his uncle Hyrum held. We have all the proof we want that James did obey God; and that left the son of Joseph as one of the Presidents of the church, and the Book of Rules says in case of the death of either of the First Presidents, the other shall preside until the vacancy is filled. This was the situation of the church at the dead of James [J. Strang]. So that by virtue of the ordination Joseph obtained under the hands of James and no other ordination, we [the Strangites] hold him the legal President of the Church from the death of James to this day."--(page 5.) Joseph Smith denies any such ordination having taken place unless it was done when he was unconscious and unknown to William Marks.--See _Life of Joseph the Prophet_, Josephite edition, p. 754.] Soon after this, Mr. Marks, one Israel L. Rogers and William W. Blair, all interested in the "Reorganized church" movement, visited Mr. Smith at his mother's home in Nauvoo, and held an interview with them. It was finally decided that Mr. Smith and his mother should attend the ensuing April conference, called to assemble at Amboy, Lee county, Illinois, and the matter was to be laid before the church and a decision arrived at: "For, said Elder Marks; we have had enough of man-made prophets, and we don't want any more of that sort. If God has called you, we want to know it. If he has, the Church is ready to sustain you; if not, we want nothing to do with you."[A] [Footnote A: Life of Joseph the Prophet, Josephite edition p. 767.] Messrs. Marks, Rogers and Blair, in 1860, seem not to have been so urgent as Messrs. Briggs and Gurley had been in 1856; the latter had commanded him to take the Presidency of the church, or refuse to do so at his peril; the former merely agreed to see about it, by presenting the matter to the church. Indeed for men who professed to have evidence that Mr. Smith had been called, blessed and anointed by Joseph the prophet to be the President of the church, and to possess the right to that position by virtue of lineage, the reply of Mr. Marks to Mr. Smith's proposition to take the Presidency of the Reorganized church seems unaccountably cold, and too much burdened with doubt and independence when addressing the only man who, on the theory of the "Reorganized church," could possibly succeed to the Presidency. Mr. Smith affects to have been made indignant at the urgency of Messrs. Briggs and Gurley, in 1856; the coldness and independence of Messrs. Marks, Rogers and Blair must have been a still greater source of annoyance. Mr. Smith went to the conference at Amboy, and in the afternoon of the 6th of April, 1860, made a speech, at the conclusion of which it was moved that he be received as a prophet,--the successor of his father. The motion was carried by a unanimous vote, after which Mr. Gurley who, assisted by Mr. William Marks, presided at the conference, arose and said: Brother Joseph, I present this Church to you in the name of Jesus Christ! And of course Mr. Smith accepted it. The speech made by Mr. Smith at the above mentioned conference is remarkable only for its tameness; but I quote a few sentences that may be of special interest; first as showing that he claimed to be called to his position by a power not his own:-- I came not here of myself, but by the influence of the spirit. For some time past I have received manifestations pointing to the position I am about to assume. I wish to say that I have come here not to be dictated by any men or set of men. I have come in obedience to a power not my own, and shall be dictated by the power which sent me. . . . Some, who ought to know the proprieties of the church, have told me that no certain form was necessary in order for me to assume the leadership, that the position came by right of lineage, yet I know that if I attempted to lead as a prophet by these considerations, and _not by a call from heaven_, men would not be lead to believe who do not believe now. And so I have come not of my own dictation to this sacred office. As to revelations he said: I have my peculiar notions in regard to revelations, but am happy to say that they accord with those I am to associate with, at least with those of them with whom I have conversed. I am not very conversant with those books (pointing to a volume before him), not so conversant as I should be and will be. That his "notions in regard to revelations" were indeed "peculiar," one only has to read the following to be convinced: _I pledge myself to promulgate no doctrine that shall not be approved by you_, or the code of good morals. How different this from the reply of one of the ancient prophets, when some sought to have him give out no prophecy or revelation but what should be approved by them: And Micaiah said, as the Lord liveth what the Lord saith unto me, that will I speak![A] [Footnote A: I Kings xxii, 7-14] How different, too, from the spirit of Brigham Young who shortly after being chosen President of the church wrote: As the Lord's will is my will all the time--as He dictates so will I perform. If He don't guide the ship, we'll go down in the whirlpool.[A] [Footnote A: Letter to Orson Spencer, Jan. 23rd. 1848, _Mill. Star_, Vol. X, p. 115.] What a contrast also between his "I-pledge-myself-to-promulgate-no- doctrine-that-shall-not-be-approved-by-you" position of the son of the great prophet, and the position in which the Almighty God of heaven placed his father. The prophet Joseph's position may be learned from the following revelation given the very day the church was organized: Behold there shall be a record kept among you, and in it thou shalt be called a seer, a translator, a prophet, an apostle of Jesus Christ, an elder of the church, through the will of God the Father and the grace of your Lord Jesus Christ. . . . Wherefore, meaning the church, thou shalt give heed unto all his words and commandments which he shall give unto you _as he receiveth them_, walking in all holiness before me. _For his words ye shall receive, as if from mine own mouth_, in all patience and faith; for by doing these things the gates of hell shall not prevail against you; yea, and the Lord God will disperse the powers of darkness from before you, and cause the heavens to shake for your good and his name's glory.[A] [Footnote A: Doc. and Cov., sec. xxi.] As the heavens are higher than the earth, so is this position given to the prophet Joseph by the Lord higher than that assumed by his son, who claims to be his successor, and yet stands pledged to promulgate no doctrine that shall not be approved by his associates! What manner of prophet is this? Following Mr. Smith's acceptance of the church at the hands of Mr. Gurley, he was ordained to the office of President of the high priesthood and President of the church by William Marks, Zenas H. Gurley, Samuel Powers and W. W. Blair. Mr. Marks was president of the Nauvoo stake of Zion at the death of the prophet, and the other three gentlemen were "apostles" in the Reorganized church.[A] [Footnote A: _The Successor_, (Josephite pamphlet,) pp. 10, II, also _The Saint's Herald_, Vol XXXIX, No. 24. p. 375.] We have now followed the history of the "Reorganized church" as far as it is necessary. It only remains to remark that it is a stream formed by the confluence of two other streams; one of which, represented by Mr. Gurley and his following, flows from Strangism; and the other, represented by Mr. Briggs and his following, flows from the church organized by William Smith. We leave it for Josephites to inform us on what principle of philosophy two corrupt, apostate streams by uniting, make a pure one! VI. Let us now consider the claims of Mr. Joseph Smith to be of right the President of the Church of Jesus Christ of Latter-day Saints. His claims, or those made in his behalf by his friends and followers, are based upon the following assumptions:-- First, that he was called to that position when a boy, through his father, (1) by prophecy and blessing in Liberty jail, Missouri, where his father was confined in the winter of 1838-9 (2) by revelation in 1841; and (3) by a formal anointing in a council of the priesthood at Nauvoo, in 1844:-- Second, that the position in his by lineage--it is his birthright:-- Third, that he was called to the position by "revelation" to himself; and, Fourth, he was ordained to it by those holding legal authority.[A] [Footnote A: See _The Saint's Herald_, Vol. XXXIX, p. 337; and also _The Successor_, a Josephite pamphlet, pp. 8, 9, 10, 11.] It is my purpose to consider these claims in their order, one by one, and show the untrustworthiness of the evidence upon which they are based, the weakness of the argument by which they are sustained, and finally how these claims contradict both the facts of history and the order that exists in the holy priesthood. I take up the first assumption in its several parts: He was called to that position [_i. e._, to be President of the church], through his father, by prophecy and blessing in Liberty jail. This claim is based solely upon the testimony of Lyman Wight. They quote him as follows: In the private journal of Lyman Wight, . . . . this is found: "Sunday, December 8th, 1850, bore testimony that Joseph Smith appointed those of his own posterity to be his successor." And in a letter he wrote in July, 1855, from Medina river, Texas, to the _Northern Islander_, a Strangite paper, Brother Wight said: Now Mr. Editor, if you had been present _when Joseph called on me shortly after we came out of jail_,[A] [Liberty jail, Missouri. --Ed.] to lay hands with him on the head of a youth, and heard him cry aloud, "you are my successor when I depart." and heard the blessings poured on his head,--I say had you heard all this, and seen the tears streaming from his eyes--you would not have been led [into following Strang] by blind fanaticism, or a zeal without knowledge.[B] [Footnote A: The _italics_ are mine, note them. R.] [Footnote B: _The Saint's Herald_, Vol. XXXIX, No. 22, p. 338-9.] Of this testimony it is to be said, first on the entry in Mr. Wight's journal, that it is too general in its character to be of much service in supporting the claims of "young Joseph." We are not certain that he refers to him at all. Then if Lyman Wight knew in 1850 that Joseph the prophet had blessed his son Joseph to be his successor, as prophet and president of the church, Mr. Wight knew it in 1844; and is it not strange that he did not speak of it and advocate it when the question of a successor was warmly discussed in Nauvoo, during the autumn of 1844? Why is it that we have nothing from him on the subject earlier than 1850? And this silence on the part of Mr. Wight is the more significant when it is remembered that he was a bold, fearless man. It cannot be said in truth, that Brigham Young's influence was so masterly as to awe him into silence. As a matter of fact he violently opposed Brigham Young in some of his measures, and at last rebelled against him; but nothing is said by him until 1850, about the appointment of any of the prophet's posterity to succeed to the presidency of the church. The letter quoted from the _Northern Islander_, might be of some force if its statements were not contradicted as to time and place and circumstance by another statement, also made in a Josephite publication. Let it be observed that according to the testimony of Mr Wight, in the _Northern Islander_, the "blessing and prophecy" under consideration was given at a time that the prophet called on Mr. Wight, _shortly after they came out of Liberty jail_. With that in mind read the following in _The Successor:_--[A] [Footnote A: A Josephite tract sustaining the claims of "young Joseph," p. 3.] Lyman Wight, one of the Twelve, always taught the saints whom he led into Texas, that none but "little Joseph" could lead the church, as successor to the martyr. He said he knew it, _for in 1839, when Hyrum, Joseph, and himself were in prison, in Liberty jail, Missouri_, "little Joseph" was brought by his mother _and left with his father in the jail_, while she was attending to business affairs in the town--_and that then and there_[A] Joseph, with Hyrum and himself, laid their hands upon the lad's head, and Joseph proceeded to bless him, and prophesied that he would yet lead the church of the living God; and he blessed him to that end. Such was the testimony of Lyman Wight up to 1858, the year in which he died. [Footnote A: The _italics_ are mine. R.] This statement makes the "blessing and prophecy" to have been pronounced upon the head of "young Joseph," in Liberty jail; whereas the statement made by Mr. Wight in the _Northern Islander_, places it shortly after they came out of Liberty jail. And be it further remarked, that if it took place after they came out of prison, then it must have taken place in Illinois and not in Missouri at all. For the family of the prophet started from Far West on the 7th of February, 1839, in charge of Stephen Markham, and after many hardships arrived on the banks of the Mississippi, opposite the town of Quincy, Illinois, on the 15th of the same month.[A] Joseph Smith and his fellow prisoners were taken from Liberty jail to Gallatin, for trial, in April. They applied for and obtained a change of venue from Daviess to Boone county, and while en route escaped from their guards. After making their escape the prophet says: [Footnote A: History of Joseph Smith, _Mill. Star_, Vol. XVI., p. 742.] We continued our journey, both by night and by day; and after suffering much fatigue and hunger, I arrived in Quincy, Illinois (Monday, April 22nd) amidst the congratulations of my friends and the embraces of my family, whom I found as well as could be expected, considering what they had been called on to endure.[A] [Footnote A: Hist. Joseph Smith, _Mill. Star_ Vol. XVII, p.148.] Hence if the "prophecy and blessing" on the head of "young Joseph" took place after Mr. Wight and the prophet Joseph got out of prison, it must have taken place in Illinois and not in Liberty jail, Missouri, as related in the second statement with such detail of circumstance. This contradiction in the testimony of Mr. Wight, taken in connection with the fact that at the time of making it, viz, in 1855, he had lost his honor, was an apostate, neither being true to the church of Christ led by his fellow apostles nor true to the son of the prophet whom he claimed to know had been set apart to succeed to the Presidency of the church--these considerations, I say, render the testimony of Lyman Wight worthless. Furthermore, Caleb Baldwin and Alexander McRae were fellow-prisoners of Joseph and Hyrum Smith as well as Lyman Wight. They all occupied the same prison-cell--how is it, if the ordination of "young Joseph" to succeed his father took place in Liberty Jail, that these men knew nothing of it; for that they knew nothing of it is evident from their silence. Surely such a thing could not occur in Liberty jail without their knowing it. And had it occurred it is a matter that would have been well remembered and frequently spoken of as one of the notable incidents of their Liberty-prison life. But not one word have either Caleb Baldwin or Alexander McRae left on record that such a notable thing ever took place; neither has Lyman Wight in any way that carries even so much as a poor shadow of conviction with it. _(2) Mr. Smith further claims that he was called to be President of the church through his father by revelation in 1841_. The revelation referred to was given the 19th of January, 1841. The passage in it supposed to sustain the claim of appointment of "young Joseph" to be the President of the church is the following: And now I say unto you, as pertaining to my boarding house which I have commanded you to build for the boarding of strangers, let it be built unto my name, and let my name be named upon it, and let my servant Joseph, and his house have place therein, from generation to generation; for this anointing have I put upon his head, that his blessing shall also be put upon the head of his posterity after him, and as I said unto Abraham concerning the kindreds of the earth, even so I say unto my servant Joseph, in thee and in thy seed shall the kindred of the earth be blessed. Therefore let my servant Joseph and his seed after him have place in that house, from generation to generation, for ever and for ever, saith the Lord.[A] [Footnote A: Doc. and Cov., sec. xxiv, 56-59.] This is not difficult to comprehend as it stands thus in the Doctrine and Covenants unmarred. It is simply this: a commandment was given to build the Nauvoo House, a tavern, for the boarding and lodging of strangers. Joseph Smith and his family were also to have a home therein; for he was commanded to put stock in the house, and as a matter of fact did put considerable stock into it; and his family after him, from generation to generation, was to have that inheritance in the house. It was to be theirs because the prophet Joseph had purchased the stock which secured to him, and his posterity after him, the right of a home within it. The passage does not in any manner refer to succession in the Presidency of the church. What it does refer to is clearly seen in the commencement of the paragraph--"And now I say unto you, _as pertaining to my boarding house, which I have commanded you to build for the boarding of strangers, etc._" That is the subject of the passage, not the priesthood, nor the succession of the prophet Joseph's son to his father's position as President of the church. How absurd the argument that because a man's posterity are to inherit his stock in a hotel, or succeed to the right of living in it as a return for having paid a large sum towards the construction of it, that therefore we must conclude that it means, too, that a man's posterity or at least the "head" of it--the eldest son--must also inherit the father's priesthood and calling as President of the church! Yet this is the construction Josephites put upon this passage. To do it, however, they are under the necessity of reading into the revelation something which the Lord never put there. In evidence of which, and also as an illustration of Josephite methods, I reproduce the passage as they print it in their controversial writings, with this exception that I write the lines which they insert in brackets in _italics_ also, that they may the more readily be observed: And now I say unto you as pertaining to my boarding house which I have commanded you to build for the boarding of strangers, let it be built unto my name, and let my name be named upon it, and let my servant Joseph Smith and his house have place therein from generation to generation; for this anointing [_appointment and consecration to be prophet and president of the church_] have I put upon his head, that his blessings [_to these offices and callings_] shall also be put upon the head of his posterity after him, and as I said unto Abraham, concerning the kindreds of the earth, even so I say unto my servant Joseph, in thee and in thy seed shall the kindred of the earth be blessed. Therefore [_for that reason_] let my servant Joseph and his seed after him, have place in that house from generation to generation, forever and forever saith the Lord.[A] [Footnote A: _The Saints' Herald_, Vol. XXXIX, No. 22, p. 338.] Of this it is only necessary to say that a cause which requires such a wresting of the word of God to wring a promise out of it that the eldest son of the prophet would succeed to the office of the President of the church after the death of his father--a cause which requires such a reading as is here thrust into the revelation in brackets, is desperate indeed! _(3) Mr. Smith claims that he was called through his father to be President of the church by a formal anointing in a council at Nauvoo, in 1844_. In support of this claim Josephites quote only the testimony of Mr. James Whitehead, who resides at Lamoni, Iowa, and who is said to have been one of the secretaries of Joseph the prophet. It is said of him rather than by him, that for the past twenty and more years he has Testified publicly that he personally knew that Joseph the seer, in the presence of a number of the ministry, in Nauvoo, anointed and set apart his son Joseph to be his successor in the prophetic office and Presidency of the church, and that soon after the seer announced publicly from the stand, on a Sunday, that his son Joseph would be his successor.[A] [Footnote A: _The Saints' Herald_, Vol. XXXIX, No. 22, p. 339.] In _The Successor_, already several times quoted, it is said that Mr. Whitehead testifies that Bishop Newel K. Whitney was present and held the horn of oil on the occasion of this anointing. He asserts that George J. Adams was also present; and Emma, wife of the prophet, is represented as having said:-- She well remembers the time, and, though not present, she heard her husband say that young Joseph was set apart to be his successor. She also says that after young Joseph was anointed and set apart, George J. Adams came down to her room greatly elated with what had transpired, saying that they now knew who would be the successor of Joseph; that it was young Joseph, for his father had just set him apart to that office and calling.[A] [Footnote A: _The Successor_, p. 8.] I would have more respect for this evidence if, instead of being the alleged statements of these several parties, it had been the very statements themselves--the statements of Mr. Whitehead and of Emma Smith, instead of a report of what they said by some Josephite writer. So far as Mr. George J. Adams is concerned he must very soon have forgotten his elation at finding out who the true successor of the prophet was; for he afterwards became a follower of Mr. Strang, and the very man who crowned him "king" at Beaver Island.[A] [Footnote A: _The Saints' Herald_, Vol. XXXV, p. 718.] Of this alleged anointing in 1844, when Mr. Smith was a lad twelve years of age, he himself can only say: Before the death of my father and uncle Hyrum, I was blessed by the first, in the presence of quite a number of then prominent Elders in the Church, this blessing being confirmed just prior to the tragedy at Carthage. This is the only personal statement of his that I have ever seen in all the writings of the Josephites in regard to his ordination and blessing by his father, and it appears that he has no recollection of the nature of this "blessing;" if he was anointed and blessed to be the future prophet and President of the church, he evidently has no recollection of it, though he was of an age when such a circumstance would make a deep impression on the mind and would never have left him in the doubt he confesses to, respecting his connection with the work of his father to which for many years, in his youth, he exhibited almost complete indifference.[A] [Footnote A: See his autobiography published in Josephite edition of the Life of Joseph the Prophet, from p. 743-801.] Of the alleged statement of Emma Smith, that she well remembers, though not present, the circumstance of the anointing in 1844--the elation of George J. Adams on learning who the successor of Joseph the prophet was to be, he coming immediately to her room after the ceremony of anointing to tell her the glad news; and also about well remembering her husband say that "young Joseph" was anointed and set apart to be his successor--of all this, I say, it is somewhat strange that Mrs. Emma Smith did not "well remember" it during the years of doubt through which "her son" passed, respecting his connection with the work of his father. How is it that she did not then come to his assistance by reminding him--since he had forgotten it, if he ever knew it--that he had been anointed and set apart to be the successor of his father,--both her husband and George J. Adams having told her so! Especially is her silence astonishing on the occasion of the visit of Messrs. Briggs and Gurley in 1856 to "young Joseph," when those gentlemen almost, as we have seen, commanded him to become the President of their organization. One of the interviews between these gentlemen and Mr. Smith was conducted in the home of Mrs. Emma Smith, they being introduced at that time both to her and her husband, Mr. Bidamon. It was on that very occasion, too, that Mr. Smith gave these gentlemen the answer that he would not go with them to be their leader, and he plodded on four years longer, in doubt as to what his future connection would be with the church. Instinctively one exclaims why did not his mother at that crisis come to the rescue, and say: Why, my son, you are yet to become the prophet and President of the church, founded under God, by your father. I well remember, though not present, the occasion on which you were anointed and set apart to that position by your father. Both your father and George J. Adams told me of it--the day you were blessed, don't you remember it? Instead of this we see her absolutely silent! It is claimed, however, that at the Amboy conference in 1860, she endorsed her son as President of the church. She publicly bore a faithful testimony to the work begun through her martyred husband, and said the present occasion was one she had looked for for the last sixteen years. Said she knew such a time must come, but had not known until a short time before that it was so near at hand.[A] [Footnote A: _The Successor_, p. 14.] And this is the best she could do! Much stress is laid upon Mrs. Emma Smith being spoken of in one of the revelations in the Doctrine and Covenants as an "elect lady,"[A] and since the "elect"[B] cannot be deceived, her endorsement of her son, and her rejection of all others, is taken as [Footnote A: Doc. and Cov. sec. xxv.] [Footnote B: Matt. xxiv, 24.] Conclusive testimony that young Joseph is his father's successor![A] [Footnote A: _The Successor_, p. 15.] But would not the "testimony" have been more "conclusive," if on that occasion she had given a personal statement that her son had been anointed and set apart in 1844, by his father; and though not present, she knew it upon the statement of both her husband and George J. Adams? Was not the occasion worthy of such a statement? Would it not have been opportune? Would it not have been at least more conclusive than the argument based on Mrs. Emma Smith being an "elect lady," and her endorsement of "young Joseph?" I now proceed to examine the testimony given in a general way, that is, without reference to special occasions on which Mr. Smith was called or anointed to be his father's successor, as prophet and President of the church; but which represents the general idea that he was to succeed to these positions. Charles Derry, whose word will not be questioned by those who know him, says that William Clayton, of Salt Lake City, told him at the time they were laboring together in England, that he knew it was for "little Joseph" to lead the church.[A] [Footnote A: _The Saint's Herald_, Vol. XXXIX, No. 22, p. 339.] Yet William Clayton, a man of unyielding determination and probity of character, continued a member of the church of Christ, led to Utah by President Brigham Young and his fellow apostles, giving to it and its leaders his unqualified support! To accept the statement of Charles Derry is to make the best part of William Clayton's life a lie--those who knew him, at least, will refuse to do that. I put the character of William Clayton and the fact of his allegiance to the church of Christ under the Presidency of Brigham Young, against the statement of Charles Derry. W. W. Phelps wrote to Alpheus Cutler in 1847, that church affairs were in a bad condition, and that he did not look for a change for the better until the Lord should send "young Joseph" to lead the church.[A] [Footnote A: _The Saints' Herald_, Vol. XXXIX, No. 22, p. 339.] This is a case similar to the one which precedes it--Mr. Phelps gave his allegiance to the church of Christ in Utah up to the time of his death, and the fact of his allegiance is put against the statement he is said to have made in a letter to Alpheus Cutler--mark you, we have not the letter, nor even a quotation from it. It is the life and character of W. W. Phelps against the alleged statement of Mr. Cutler. P. P. Pratt said to D. S. Mills, now of Santa Ana, California, and to others when they were going from Utah to California, that the church would never be fully and properly organized till young Joseph was called to lead it.[A] [Footnote A: _The Saints' Herald_, Vol. XXXIX, No. 22, p. 339.] This testimony is on a par with the two quotations which precede it. The statement attributed to Elder Pratt is contradicted by the facts of his life and allegiance to the church of Christ led to Utah by President Brigham Young. Sister Lucy Smith, the mother of Joseph the seer, used to tell the saints who called on her that young Joseph would yet lead the church, for he had been appointed by his father.[A] [Footnote A: _The Saints' Herald_, Vol. XXXIX, No. 22, p. 339.] To controvert this testimony it is only necessary to refer to the "visions?" of Lucy Smith published in this work, where she attempts to sustain the claims of her son William to be the President of the church; and wherein she says: The Presidency of the Church belongs to William, _he being the last of the heads of the Church, according to the lineage_, he having inherited it from the family from before the foundation of the world.[A] [Footnote A: See pp. 19-21.] Bishop Geo. Miller in a letter to the _Northern Islander_, in 1855, is represented as saying: From hints and inuendoes that I heard frequently, I was induced to believe that Joseph had designated his son to succeed him in the prophetic office, and on this belief I rested. . . . . I had frequent attempts at conversation with Brigham Young and H. C. Kimball, in regard to Joseph's leaving one to succeed him in the prophetic office, and in all my attempts to ascertain the desired truth as to that personage, I was invariably met with the inuendo, "stop" or "hush Brother Miller, let there be nothing said in regard to that matter, or we will have little Joseph killed as his father was;" inferring indirectly that Joseph Smith had appointed his son Joseph to succeed him in the prophetic office.[A] [Footnote A: _The Saints' Herald_, Vol. XXXIX, No. 22, p. 339.] If Bishop Miller had any testimony of any weight that Mr. Smith, the son of the prophet, had been appointed to succeed to the position of prophet and President of the church, will those who rely on his statements explain how it is that with such testimony in his possession he ran off after other leaders? First following Mr. Lyman Wight to Texas, and after quarrelling with him joining Mr. Strang in Michigan. Bishop Miller, like Lyman Wight, lost his honor, he was neither true to the church of Christ led by the Twelve after the martyrdom of the prophet Joseph, nor true to Mr. Wight, nor "young Joseph." He became a restless man after his apostasy, unstable as water. There is nothing either in the nature of his testimony or the character of the man after his apostasy which gives any influence to his statement. This is to certify to all concerned, that we, the undersigned, heard Brigham Young, in Salt Lake City, in 1854, and in Brigham City, Utah, about 1859, when he was speaking in public meeting concerning young Joseph Smith, son of Joseph the seer, say that there was no man in the church more willing and ready than he to give the Presidency of the church to young Joseph, when the latter would come and claim it. LOUIS GAULTER, HARRIET E. GAULTER.[A] LAMONI, Iowa, May 26, 1892. [Footnote A: _The Saints' Herald_, Vol. XXXIX, No. 22, p. 339.] In line with this is the following: Brigham Young, at the April conference in 1854, said that young Joseph was the man to lead the church, and that were it not for his mother's influence, he would have been in Utah long before; but he would come, and he would to God he was then in Utah to take the burden off his shoulders; he would receive him with open arms.[A] [Footnote A: Ibid, p. 339.] I have carefully examined the minutes of the April conference of 1854, and also all the discourses published that President Brigham Young delivered at that conference; and neither in the minutes or in the discourses can I find anything which justifies the above statement in regard to what President Young said at that conference. I take it therefore that the assertion is based upon the statement of Louis and Harriet Gaulter which precede it. If there is anything in the discourses of President Brigham Young, or the minutes of any of the conferences of the church which would bear out the case of the "Reorganized church," the writers thereof would be at great pains to publish it. The fact that they do not publish the words of President Young, but the words of others who claim to have heard him say that "young Joseph" was the man to lead the church, is pretty fair evidence that they can find nothing directly upon the point at issue in President Young's own words. The late Arthur Millikin, who resided at Colchester, Illinois, brother-in-law to the martyr, said in a letter to young Joseph in 1868, Brigham Young said in a council, at our house in Nauvoo, shortly after your father's death, that neither Rigdon, himself, nor any other man but "young Joseph" could lead this people, when he comes of age, and no person can take it from him, and that to talk about it in public would endanger the boy's life.[A] [Footnote A: _The Saints' Herald_, Vol. XXXIX, No. 22, p. 339.] Amos B. Moore, of Lamoni, Iowa, is represented as saying: I heard Brigham Young say from the public stand, in Nauvoo, soon after the death of Joseph the Seer, that he and the Saints knew "Little Joseph" would stand in his father's place and lead the Church, but it would not do to teach it then, for their enemies would kill him as they did his father.[A] [Footnote A: _The Saint's Herald_, Vol. XXXIX, No. 22, p. 339.] Is it worth while to stop to point out the inconsistencies of this testimony? What Bishop Miller represents as having been conveyed to him in private conversation (himself at the time a trusted leader,) only in the most vague manner--by "hints and inuendoes;" and to Mr. Millikin in the privacy of a confidential council of the priesthood, with the caution that nothing must be said about it least the boy's life be put in jeopardy thereby--what was conveyed to these parties in secret, Mr. Moore represents Brigham Young as teaching from the public stand! Yet so far recognizing the danger of having it taught as to say it must not be mentioned least their enemies kill the boy as they had his father--yet Brigham Young teaching it the while in the most public manner! I will not here write an apostrophe to consistency. I will merely put Brigham Young's reputation for common sense and discretion against the testimony of Mr. Moore. This is the Josephite case on the matter of Mr. Smith being appointed by his father to the position of prophet and President of the church. I have given all the testimony they have been able to rake together, and have quoted it as they give it in their own works, not a word changed, not a witness of theirs overlooked, so far as they have published their statements. And now that this testimony is before the reader, I ask him: What is its value? Look it over, there is not a direct statement at first hand in it, except, perhaps, in the case of Mr. Wight, and in his testimony, as presented by the Josephites themselves, there is such conflict as to time and place as to render it worthless. Not even Mr. Smith, the claimant himself, makes a direct averment that he was ordained by his father to succeed him as prophet and President of the church. The best he can do is to say that he was blessed by his father in the year 1844, in the presence of quite a number of then prominent elders in the church; but as to the nature of that blessing he is silent. The testimony the Reorganized church depends on is hear-say testimony only, and that of a very questionable character--of the nature of old wives' fables, and the assertions of apostates! Following the several testimonies relied upon by Josephites to sustain their claims that "young Joseph" was appointed by his father to succeed to the Presidency, I have made such remarks as point out the worthlessness of each statement, I now wish to call attention to considerations which destroy the whole theory: First, the silence of Sidney Rigdon in respect to "young Joseph," when he was putting forth his claims to be the "Guardian of the church," to build it up to Joseph the martyr. Had the idea prevailed at Nauvoo, as Josephites claim, that the son of the martyred prophet was to succeed his father as President of the church, what an opportunity for Sidney Rigdon, when putting forth his claims to be the "Guardian of the church!" How greatly would it have strengthened his position, if he could in truth have said: I claim the right to be the Guardian of the church until "young Joseph," whom our late prophet anointed and ordained to succeed him, shall have arrived at a suitable age to take his place. There would have been some significance to the phrase, "Guardian of the church," if Sidney Rigdon could have assumed this position. But he did not assume it, and the fair inference is that the reason why he did not assume it is because there was no idea prevalent at Nauvoo that "young Joseph" would succeed to his father's place. Second, the silence of William Smith in respect to "young Joseph" in his controversy with the Twelve in respect to leadership. Had any idea prevailed at Nauvoo that "young Joseph" was to succeed to the Presidency of the church, this man, his uncle, would have known it; and would have strengthened his own claims at that time to the right of leadership, by proclaiming himself, as he did afterwards, in 1850, the natural guardian of the one who had been anointed and ordained to succeed to the office of President. But this he did not do. On the contrary, he claimed the place for himself by virtue of being the _brother_ of the prophet. When he failed to secure the position of leadership for himself, he followed the leadership of James J. Strang instead of supporting the claims of "young Joseph." Not until 1850 did he begin to proclaim the right of "young Joseph" to be the President of the church; and then not by any virtue of appointment from his father, but by right of lineage; and with this movement on his part originates the claims of Mr. Smith to the Presidency. Third, Mr. Edward Tullidge, in his life of Joseph the prophet--the Josephite edition--quotes the prophet Joseph as saying: "I told Stephen Markham," says Joseph, "that if I and Hyrum were ever taken again, we should [would?] be massacred, or I was not a Prophet of God. _I want Hyrum to live to lead the Church, but he is determined not to leave me_."[A] [Footnote A: Page 491.--Let it be remembered that the Josephites in this work quoted accepted Mr. Tullidge as their historian. Italics are mine. R.] Mr. Tullidge quotes this passage differently from what it is written in the history of Joseph Smith; what authority he has for doing it he does not say. In Joseph's own history it is written: I want Hyrum to live to avenge my blood, but he is determined not to leave me.[A] [Footnote A: Hist. Joseph Smith, _Mill. Star_, Vol. XXIV, p. 332.] But though Mr. Tullidge misquotes this passage, there is evidence in addition to his word, that Joseph did desire and even ordained Hyrum Smith to succeed him. At the October conference following the martyrdom of Joseph and Hyrum, and the 8th of August meeting at which the Twelve were recognized as the presiding quorum in the church, President Young in a discourse said: If Hyrum had lived he would not have stood between Joseph and the Twelve, but he would have stood for Joseph. Did Joseph ordain any man to take his place? He did. Who was it? It was Hyrum. But Hyrum fell a martyr before Joseph did.[A] [Footnote A: _Times and Seasons_, Vol. V, p. 683.] If the prophet Joseph wanted Hyrum to lead the church, as asserted by Mr. Tullidge, and had "ordained" him to that position--according to the statement of President Young--what becomes of the claims made in behalf of "young Joseph" to an appointment and ordination to lead the church? In desiring and ordaining Hyrum to fill his place had the prophet forgotten the "anointing" and "ordination" of his son? This clearly disposes of the claims of "young Joseph" through any appointment by his father; for if the prophet Joseph appointed and ordained his brother Hyrum to succeed him, he did not appoint or ordain his son Joseph to do the same thing. If ever there was a case of a claim not proven, Mr. Smith's claim of appointment to the Presidency of the church through his father is that case. Having disposed of Mr. Smith's claim to the right of the Presidency of the church so far as it is based upon an appointment through his father, let us now take up his second claim, viz: _The position is his by lineage--his birth-right_. There are two offices and only two, in the church which descend by lineage from father to son: the office of patriarch and that of bishop. Of patriarchs it is said: It is the duty of the Twelve, in all large branches of the Church, to ordain evangelical[A] ministers, as they shall be designated unto them by revelation. The order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed to whom the promises were made. This order was instituted in the days of Adam, and came down by lineage in the following manner.[B] [Footnote A: "An evangelist is a patriarch, even the oldest man of the blood of Joseph or of the seed of Abraham."--_Joseph Smith_ (Hist. of Joseph, under date of June 27, 1839).] [Footnote B: Doc. and Cov, cvii, 39, 40.] The revelation then traces the lineage from Adam to Noah. This passage applies solely to patriarchs in the church, and yet Josephites attempt in their arguments to make it apply to the Presidency of the church. They say: The law of lineage points unmistakably to young Joseph as the legal successor of his father. The law in the Doctrine and Covenants informs us that.[A] [Footnote A: _The Successor_, pp. 4, 5.] And then follows part of the foregoing quotation--beginning with "The order of this priesthood was confirmed to be handed down from father to son, etc."--being careful to omit the clause of the passage which shows it to refer to evangelists or patriarchs only.[A] This is the way the passage is used by the writer of the Josephite tract called _The Successor_. Another writer, or perhaps the same one in another place, thus quotes it in support of "young Joseph's" claims: [Footnote A: _The Successor_, p. 4.] The order [_including offices_] of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. This order [_not the Priesthood, but the offices therein_] was instituted in the days of Adam, and came down by lineage in the following manner: From Adam to Seth [_Abel having been slain_].[A] [Footnote A: _The Saints' Herald_, Vol. XXXIX. p. 337.] I have written the words inserted by the Josephite writer in brackets in italics, that they may all the more readily be noticed. The Josephites are not only guilty of making a clear misapplication of this passage, but they read into the revelation by their inserted words in brackets what is not there, and what was never intended to be conveyed even by inference. The statement of the revelation is that the patriarchal order of priesthood was confirmed to be handed down from father to son, etc.; and not the offices in the priesthood as the Josephite writer quoted above affirms by his bracketed inserted words in the revelation. I cannot think this is merely a mistake on the part of Josephite writers, the matter is so plainly a perversion of scripture, that it amounts to downright dishonesty. In like manner Josephites misapply a passage in the writings of Abraham,[A] where Abraham is represented as seeking after the patriarchal order of priesthood which was his by virtue of his lineage. Abraham sought for his rights as a patriarch--which right comes down from father to son, but Josephite writers make his words apply to the office of high priests in general, instead of confining it to patriarchs. [Footnote A: Pearl of Great Price, Book of Abraham.] Of the second office in the church which descends from father to son--the office of bishop--the revelations of God provide that the literal descendants of Aaron--among the first born of his sons--have a right by virtue of their lineage to that position, if at any time they can prove their lineage, or do ascertain it by revelation from the Lord. But even in that case they must be designated by the Presidency of the Melchisedek priesthood, found worthy, and ordained by that Presidency, or by its direction, otherwise they are not legally authorized to officiate in that calling.[A] [Footnote A: Doc. and Cov. sec. lxviii.] These are the only offices in the priesthood which descend by lineage; yet Josephite writers quote the following in support of "young Joseph's" claims to the Presidency by lineage: Therefore thus saith the Lord unto you [Joseph the martyr][A] with whom the Priesthood hath continued through the lineage of your fathers, for ye are _lawful heirs according to the flesh_, and have been hid from the world with Christ in God; therefore your life and the Priesthood hath remained, and must needs _remain_[B] through you and your lineage, until the restoration of all things spoken of by the mouths of all the holy prophets since the world began.[C] [Footnote A: Words in brackets are the Josephite writer's.] [Footnote B: Italics in the above are Josephite's.] [Footnote C: Doc. and Cov. sec. lxviii.] It is only by inserting the words, "Joseph the martyr," into the revelation--as the Josephite writer has done--that the passage can be made to apply at all to the prophet Joseph personally. The revelation quoted is one that was given, explaining the parable of the wheat and tares, and begins thus: Verily thus saith the Lord unto you my servants, concerning the parable of the wheat and of the tares, etc. Throughout the Lord addresses his "servants" and not Joseph Smith personally. Hence the statement in the passage that the priesthood had continued through the lineage of their fathers; that they were lawful heirs according to the flesh; that it must remain through them and their lineage until the restoration of all things--was a statement concerning, and a promise made as much to the other elders addressed on that occasion and their posterity, as to Joseph Smith and his posterity; and the insertion in the passage of "Joseph the martyr" in order to make the passage apply to him personally and to his posterity alone, is another instance of a Josephite writer's trickery. Moreover, the statement and promise made to all the servants of God to whom the revelation is addressed, is in relation to the priesthood--not the Presidency of the priesthood, or the Presidency of the church, or any other office in the priesthood or church of Christ. Priesthood, and office in the priesthood are two things quite distinct; and even if a man inherited the priesthood of his fathers, it does not follow that he would inherit their office, which must come to him by appointment as the law of the Lord directs, and hereafter to be considered. Josephites are at great pains to trace in the Book of Mormon the handing down of records and other sacred things from father to son,[A] and this to prove--what? That the office of President of the church or leader of the people, descends by right of lineage from father to son! That is, because the records of a people are handed down from father to son, therefore the Presidency of the church descends by lineage also! What can be more absurd than this? Nor does it help our opponents out of the absurdity because some of those who held the records among the Nephites were presiding high priests over the church. Its only significance is that in those particular cases the office of presiding high priest and that of recorder were united. [Footnote A: See _Saints' Herald_, Vol. XXXIX., pp. 358-9-0.] Moreover, in the matter of the records descending from father to son the chain of succession is frequently broken, and in some instances those breaks make a divergence from the direct line. Out of sixteen transfers of the records and other sacred things from one person to another, from the time Lehi left Jerusalem to the coming of Messiah to the Nephites--in seven instances the transfer is _not_ made from father to son! In three instances the transfer is made to brothers instead of from father to son; in two cases the transfer is made to nephews; and in two instances the transfer is made to those who are no kin at all, making seven exceptions to the rule out of sixteen cases; lacking only one of being half! Out of six transfers of the sacred things, from the coming of Messiah among the Nephites to Joseph Smith, three of them are not from father to son. One transfer is made to a brother; and two are made to persons of no kin whatever to their predecessors. Josephites say the "exceptions" in this matter "prove the rule," but a "rule" that is violated in half the cases where it is supposed to operate, has rather too many exceptions to prove it--they destroy it. Let it not be lost sight of, however, that the argument based upon the transfer of records among the Nephites from father to son has nothing to do with the office of President of the church descending by lineage. As a conclusion to my argument against the claim of Mr. Smith, that the position of President of the church is his by right of lineage, I quote the words of his illustrious father. In a discourse delivered on the 27th of August, 1843, having for his text the seventh chapter of Hebrews, and explaining the phrase in the third verse--"without father, without mother, _without descent_," etc., he said: The Melchisedek priesthood holds the right from the eternal God, _and not by descent from father and mother;_[A] and that priesthood is eternal as God himself, having neither beginning of days nor end of life.[B] [Footnote A: _Italics_ mine.--R.] [Footnote B: Hist, of Joseph Smith, _Mill. Star_, Vol. XXII, p. 55.] In the face of this how can Mr. Smith claim any right, by virtue of lineage, to the Melchisedek priesthood, much less to the highest office in that priesthood? His claim is denied by that very father from whom he claims to have received it by inheritance. It occurs to me here to ask a question: If the office of President of the church does descend by lineage from the fathers, through the line of the eldest sons, how is it that the "law" did not operate on the other side of the prophet Joseph as well as on this side of him? If that "law" had operated so--and there is no good reason why it should not so operate, if indeed it be the "law" of the priesthood--it would have left out not only the present Mr. Smith but even the prophet Joseph himself. For in that event it would have come first to Joseph Smith, the father of the prophet, who was a noble, righteous man; and then after his death to his eldest living son, Hyrum Smith, than whom there has been no more righteous man among all the sons of God who have lived in this generation; and from him it would have passed on to his eldest son, thus leaving out the prophet Joseph altogether, as well as Mr. Smith. But let us leave a claim already disproved, and an argument which proves too much for those who employ it. The third claim made in behalf of Mr. Smith is: _He was called to the position of President of the church by "revelation" to himself_. Of this it is not necessary to say very much. It could only be important if sustained by the other two claims, viz: that he was appointed by his father to succeed to the office of President of the church; and secondly, that the office is his by lineage. Since these two claims have been disproven, it renders his third claim of no effect. The "revelations" to himself by which he was called, however, are as shadowy as the arguments by which it is attempted to sustain his two preceding claims are weak. Those "revelations" calling him to the Presidency of the church, as I gather them from Mr. Smith's Autobiography, are as follows: First, a vision just after recovering from an illness, in 1853, in which was shown to him, on the one hand, the busy marts of the world where men struggle for place, power and distinction; and on the other hand, an extended plain covered with the peaceful homes of a thrifty, happy people. A personage who appeared by his side said: Which would you prefer, life, success and renown among the busy scenes that you first saw; or a place among these people without honors or renown? Think of it well, for the choice will be offered to you sooner or later, and you must be prepared to decide. Your decision once made you cannot recall it, and must abide the result.[A] [Footnote A: Aut. of Joseph Smith, in Josephite edition, Life of Joseph, p. 753.] Second, one day out in an open field, while considering the question, "why not go to Utah?" he was overshadowed by a bright cloud and he heard the words: "Because the light in which you stand is greater than theirs."[A] [Footnote A: Aut. of Mr. Smith, in Josephite edition of Life of Joseph, p. 763.] Third, a manifestation was given to him that he must oppose polygamy; but in what way the manifestation was given is not stated.[A] [Footnote A: Ibid.] Fourth, in 1859, when revolving the question in his mind: "where and with whom shall my life-labor lie," he received a manifestation--how he does not say--to the following effect: The Saints reorganizing at Zarahemla and other places, is the only organized portion of the Church accepted by me. I have given them my spirit, and will continue to do so while they remain humble and faithful.[A] [Footnote A: Aut. of Mr. Smith, Life of Joseph, Josephite edition, p. 772.] These are all the "revelations" spoken of by Mr. Smith in his autobiography, or quoted by his supporters, hence these must be the "revelations" to himself by which he was called to be President of the church! Just where the "call" can be found in them is the thing which the writer of these pages cannot see: and he challenges anybody else to point it out. It should be observed here, perhaps, that "revelations" to a man personally, that he is called to be President of the church, even when clear and definite, do not constitute him the President. Something else is necessary. As observed elsewhere, not only must a man be called of God, but he must be accepted by the church--"chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the church."[A] Besides having no definite call by "revelation," even to himself (judging by the visions and manifestations related by Mr. Smith) to preside over the church, Mr. Smith has never complied with the conditions of the law of the church stated above. That is, he has never been "chosen by the body . . . . upheld by the confidence, faith and prayers of the church"--unless, indeed, the few people, scarce a corporal's guard, who gathered at the Josephite conference at Amboy, in 1860, constituted out of all the tens of thousands of saints in this country at the time, the church! What of the scores of thousands of saints in Utah at that time who never so much as received notice of or an invitation to be present at that "general conference of the church" at Amboy? Surely _Messrs._ Gurley and Newkirk were somewhat at fault in neglecting to notify the majority of the saints to attend that conference at which the only true President of the church was to be chosen! To call that gathering at Amboy the general conference of the church, is as ridiculous as absurdity can make it. It is on a par, however, with the "revelations" to Mr. Smith, calling him to be President of the church--the one is a fitting concomitant of the other. [Footnote A: Doc. and Cov., Sec. cvii, 22.] Of course Josephites see the absurdity of this gathering at Amboy being called a general conference of the church, and try to escape it by explaining that all the rest of the saints were in transgression, and could not call a conference--those represented at the Amboy conference were the only saints;[A] that is, the only saints who were "faithfully honoring and obeying the law of the Lord, and the order of his church"[B]--so easy is it to say: [Footnote A: _The Successor_, p. 9.] [Footnote B: _The Saints' Herald_, Vol. XXXIX, p. 375.] Orthodoxy, my lord, is _my_ doxy; and heterodoxy is some other man's doxy![A] [Footnote A: Bishop Warburton's answer to Lord Sandwich when he said he did not know the difference between heterodoxy and orthodoxy.] I come next to the fourth and last claim made in behalf of Mr. Smith, viz:-- _He was ordained to be President of the church by those holding legal authority_. Mr. Smith was ordained by Messrs. William Marks, Z. H. Gurley, Samuel Powers and W. W. Blair; William Marks, I think, being mouth. This is that William Marks, who in 1839, was chosen president of the stake of Zion at Commerce, afterwards Nauvoo;--who a year or two before the prophet Joseph's death was associated with traitors and distrusted by the prophet;[A]--who sustained the claims of Sidney Rigdon to be "Guardian of the church";--who at the general conference of the church in Nauvoo, October, 1844, was rejected by the saints as president of the Nauvoo stake of Zion, two persons only voting in his favor, the rest against him;[B]--who as we shall see further on, in December, 1844, over his own signature said: "_The Twelve are the proper persons to lead the church;_"--who, in 1846, as per statement of Mr. Smith himself,[C] was associated with Mr. Strang, the apostate, in preaching in Fulton city and vicinity, calling upon Mr. Smith and his mother at the time;--and who in 1860 is the chief man in ordaining Mr. Smith "President of the church"--one possessing "legal" authority to do so! To say the least, in the light of William Marks' record, his "legal authority" to ordain the President of the church is very questionable. [Footnote A: In the winter of 1843, at a time of great danger to the prophet, and when Nauvoo was in danger of being invaded from Missouri to capture him, forty men were sworn into service as special police. In addressing them on the occasion of their being sworn in, the prophet, then mayor of the city, spoke of the danger he was in from traitors living in Nauvoo, saying, "We have a Judas in our midst." This appears to have had an unpleasant effect upon the minds of some leading men in the church, especially upon the minds of Wm. Law and Wm. Marks, who complained before the mayor's court about the actions of these special police. After the investigation of their complaints Joseph, in his journal, says: "Whatever can be the matter with these men?" [Law and Marks] Is it that the wicked flee when no man pursueth, that hit pigeons always flutter, that drowning men catch at straws, or that presidents Law and Marks are absolutely traitors to the church, that my remarks should produce such excitement in their minds? . . . The people in the town are astonished, almost every man saying to his neighbor, "Is it possible that brother Law or brother Marks is a traitor, and would deliver brother Joseph into the hands of his enemies in Missouri? If not, what can be the meaning of all this? The righteous are as bold as a lion."--(Hist. Jos. S., _Mill. S_., Vol. XXII, p. 631.) Yet this man of whom the prophet could write these words, is the chief man in ordaining his son "President of the church!"] [Footnote B: He had previously been dropped by the high council because he persisted in sustaining the claims of Sidney Rigdon as against those of the Twelve.--_Times and Seasons_, Vol. V, p. 692.] [Footnote C: See his Aut. in Josephite Ed., Life of Joseph, p. 754.] Zenas H. Gurley for years followed fames J. Strang's leadership, and advocated his claims. Subsequently apostatizing from him and uniting with Mr. Jason W. Briggs, in forming the "Reorganized church." Any authority held by Mr. Gurley previous to the death of Joseph the prophet, was destroyed by his leaving the church of Christ to follow the apostate James J. Strang; hence any ordination received under his hands was worthless. I have not been able to learn what position, if any, Messrs. Powers and Blair held in the church previous to the martyrdom of the prophet; but it is enough to know that about the time "young Joseph" decided to take the Presidency of the "Reorganized church," they were associated with William Marks[A] in the work of "reorganizing" the church. It is claimed for them, however, as also for Mr. Gurley, that "they were apostles called by prophecy in the Reorganized church."[B] [Footnote A: Life of Joseph Smith (Tullidge) Josephite Ed. p. 774.] [Footnote B: _The Saints' Herald_, Vol. XXXIX, p. 375.] It has already been stated how seven Josephite apostles were called and ordained in our sketch of the rise of the Josephite church. Seven men were "called" to form a majority of the quorum of the twelve, by a "revelation" through H. H. Deam; but Messrs. Rogers and Blair were not in that number, hence they must have been "called" subsequently. But no matter when they were "called," if they held any apostolic authority, they held it by virtue of some ordination received at the hands of some one or more of the seven apostles, chosen through Mr. Deam's "revelation." Now, I affirm that among all those seven men who were "called" to form the majority of the quorum of the twelve, in the "Reorganization" not one of them held the apostleship; that they could not give what they did not possess; that therefore neither the seven men called to be apostles, in April, 1853, received the apostleship, nor any whom they subsequently ordained. Further on I shall show that the church of Christ was not disorganized at the death of Joseph and Hyrum Smith, nor at any other time since it was organized by the commandment of God, to Joseph the prophet, in 1830; and therefore, this "Reorganization" which began its existence in 1852-3 must have been a spurious institution, and, therefore, incapable of bestowing legitimate authority upon anyone. The methods of argument by which the claims of the "Reorganization" are sustained must be noticed, for they are as erroneous as they are misleading. After the April conference of the "Reorganization" in 1853, a pamphlet was issued entitled "_A word of consolation to the scattered Saints_," in which a justification of the proceedings of said conference is attempted. In that pamphlet it is said: In justification of the course then taken, and the principles involved on the question of _authority_, we have ever courted, and still court, investigation in the rigid character of the facts in the first organization.[A] Here they are: Joseph Smith and Oliver Cowdery were ordained to the lesser priesthood by an angel; then by their authority, and a commandment, they on the 6th day of April, ordained each other Elders, and the eldership ordained high priests and apostles, and this high priesthood, ordained, by _commandment_, the president of the high priesthood, the highest office in the Church; so that the alleged lesser, ordaining the greater is common to both the first organization and the Reorganization alike. The same class of facts justify both, or condemn both.[B] [Footnote A: Meaning the organization on the 6th of April, 1830.] [Footnote B: Life of Joseph the Prophet, Josephite edition, p. 601.] There is one important fact in the history of the organization of the church in 1830, which the authors of the above quoted pamphlet have overlooked. It is a fact, too, which destroys all likeness between the organization of the church and its alleged reorganization, and all the fine-spun theories about the lesser ordaining the greater. That overlooked fact is that Joseph Smith and Oliver Cowdery held the apostleship on the 6th of April, 1830, and by its power, and not by the power of the Aaronic priesthood--as alleged by the Josephite writers--organized the church of Christ. In proof of this I submit the following: When Joseph and Oliver were ordained to the Aaronic priesthood by John the Baptist, May 15th, 1829, they were informed by John that he operated under the direction of the apostles Peter, James and John, who held the keys of the Melchisedek priesthood, which, in due time, the heavenly messenger said, would be conferred upon them.[A] Here then is a promise made to them of the Melchisedek priesthood. [Footnote A: Hist. Joseph Smith, _Mill. Star_, Vol. XIV, p. 15, supplement.] In an address written to the saints by the prophet Joseph, under date of September 6th, 1842, he says: Again what do we hear? . . . . The voice of Peter, James and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna River, declaring themselves as possessing the keys of the kingdom and of the dispensation of the fullness of times. This doubtless fixes the place where the apostleship was conferred upon the prophet. Now as to the time. In a revelation given in September, 1830, referring to Joseph and Oliver, and speaking of partaking of the sacrament again on earth, the Lord said:-- The hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni . . . . . and also with John the son of Zacharias . . . . and also with Peter, James and John whom I have sent unto you, by whom I have ordained you and confirmed you apostles, and especial witnesses of my name.[A] [Footnote A: Doc. and Cov. sec. xxvii.] In another revelation dated June, 1829, the Lord says:-- And now, Oliver Cowdery, I speak unto you and also unto David Whitmer, by the way of commandment; for behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine Apostle, _for you are called even with that same calling with which he was called_.[A] [Footnote A: Doc. and Cov. Sec. xviii.] This revelation is the one which informed these men that Twelve Apostles would be called and foretold that Oliver Cowdery and David Whitmer would be appointed to select them. From the above quotation it is evident that Oliver and David had received the apostleship at that time, and, of course, Joseph had received it also.[A] This revelation, let it be remembered, was given in June, 1829, ten months before the organization of the church in April, 1830. And it was by virtue and power of that apostleship which holds the keys of the Melchisedek priesthood, that the church of Christ was organized; elders, high priests, seventies, and apostles ordained; high councils and stakes of Zion organized; and the whole church of Christ set in order. It was not the lesser ordaining the higher--as claimed by Josephite writers--that is not the order in the church, nor the manner in which the church was organized on the 6th of April, 1830. It is true that Joseph and Oliver ordained each other elders "of the church of Jesus Christ of Latter-day Saints," on the day the church was organized; but they did not do that by virtue of the Aaronic priesthood which had been conferred upon them, but by virtue of the apostleship they had received. Joseph and Oliver had just been accepted by their brethren to be the presiding elders in the church, and proceeded to ordain each other to that office.[B] Whereupon Josephite writers rush to the conclusion that by virtue of their ordination to the lesser priesthood, they proceeded to ordain each other elders in the higher or Melchisedek priesthood, and that that "eldership ordained high priests, and apostles," and that the "high priesthood," thus brought into existence, "by commandment ordained the President of the high priesthood--the highest office in the church." That is the order of things by which the Josephite reorganization was brought into existence; that is, the lesser ordaining the greater! This argument in support of their proceeding commits them forever to that position, they cannot escape it, and it damns their organization beyond all hope of redemption; for nothing can be clearer than the self-evident proposition that a man cannot give that which he does not possess. Besides the contention is straight against the statement of the prophet Joseph himself as to how we in this generation came by the priesthood, even as published in Josephite works:-- [Footnote A: While in this revelation which refers to Oliver and David as apostles, Joseph is not called an apostle, yet we know he was such for in the revelation which commanded that the church be organized on the 6th of April, 1830, it is said: "Which commandments were given to Jesus Christ, to be the first elder of this church; and to Oliver Cowdery, who was called of God an apostle of Jesus Christ, to be the second elder of the church, and ordained under his hand."--Doc. and Cov., sec. xx, 2, 3.] [Footnote B: His. Joseph Smith, Mill. Star, Vol. XIV (Supplement), p. 26.] "The Savior, Moses, and Elias gave the keys of the priesthood to Peter, James and John on the mount, when they were transfigured before him. . . . How have we come at the Priesthood in the last days? It came down in regular succession. Peter, James and John had it given to them, and they gave it to others"--presumably referring to himself and Oliver Cowdery.[A] [Footnote A: Life of Joseph the Prophet, Josephite edition, p. 493.] There is no similarity between the organization of the church of Christ on the 6th of April, 1830, and the alleged reorganization in 1853. The first was organized by men holding the keys of the holy Melchisedek priesthood--the apostleship--which possesses the power to organize the church, ordain all the officers therein and set all things pertaining to it in order. But the "reorganization" is accomplished by men of very questionable standing and authority as to their priesthood; and apparently conscious of the inadequacy of even the priesthood they claim to have possessed to perform the task before them--virtually the organization of the church of Christ--they fly to the untenable position, as false in philosophy as it is in fact, that the lesser can ordain the greater, until that greater thus created can ordain a still greater, even the greatest of all! Investigated, then, "in the rigid character of the facts in the first organization," the "reorganization" is found strewn along the sharp-edged rocks of absurdity; and the conviction is forced upon the mind of the investigator that Mr. Smith was not ordained to be "President of the church" by those holding legal authority. Josephites lay much stress upon the following passage in one of the revelations: I say unto you that ye have received a commandment for a law unto my church through him whom I have appointed unto you to receive commandments and revelations from my hand. And this ye shall know assuredly, that there is none other appointed unto you to receive commandments and revelations until he be taken, if he abide in me. But verily, verily, I say unto you, that none else shall be appointed unto this gift except it be through him, for if it be taken from him, he shall not have power, except to appoint another in his stead; and this shall be a law unto you, that ye receive not the teachings of any that shall come before you as revelations and commandments; and this I give unto you that you may not be deceived, that you may know that they are not of me. For verily I say unto you, that he that is ordained of me, shall come in at the gate and be ordained, as I have told you before, to teach those revelations which you have received, and shall receive through him whom I have appointed.[A] [Footnote A: Doc. and Cov. sec. xliii.] Josephites insist that this revelation provides that the successor of the prophet Joseph must be appointed by him. Following is their reasoning upon the passage: We find in a former commandment, given February, 1831, . . . these very pertinent and instructive words in respect to _how_ and _by whom_ the successor of Joseph the Seer would be selected and appointed. It says: "But verily, verily, I say unto you, that none else shall be appointed unto this gift [of revelator, seer, prophet, etc., for the church, to receive 'commandments and revelations' for a 'law' unto the church--Ed] except it be through him [Joseph the Seer];" and it then adds that even if the Lord should take that "gift" from Joseph, he shall not have power _except_ to appoint another in his stead; so that in any event the successor in the office of chief presiding seer, prophet and revelator to the church (which always carries with it the presidency of the church and its priesthood), must be selected and appointed through and by the predecessor--Joseph the Seer.[A] [Footnote A: _The Saints' Herald_, Vol. XXXIX, p. 358, the words in italics are all the Josephite writer's.] The circumstances under which the revelation above quoted was given are these: There came to the church at Kirtland in 1831 a woman making great pretentions to the power of revealing laws and commandments to the church; and some of the saints were much perplexed to know in what light to regard her and her alleged revelations. Joseph, to set their minds at rest, inquired of the Lord and received the revelation from which the passage under consideration is taken.[A] The revelation read in the light of these facts means simply this: First the Lord gives the saints to understand that He has appointed Joseph Smith, the prophet, to receive revelations as laws and commandments for His church and no one else but him, until he should be taken from the earth, provided he remained faithful to the Lord; second, in the event of the prophet Joseph not being faithful, even then he shall still have power to ordain some one else to take his place; third, the one who succeeds to the position of the prophet Joseph, must come in at the gate, and be ordained as the Lord had before instructed the church--that is, he must be accepted by the church, and be ordained by the direction of a general conference.[B] [Footnote A: Hist. of Joseph, _Mill. Star_, Vol. XIV, p. 60, supplement.] [Footnote B: The revelation teaching that none but Joseph should be the law-giver to the church until he be taken from the earth if he remained faithful, etc., was given February, 1831, but before this the Lord had made it the law of the church that "no person is to be ordained to any office in this church, where there is a regularly organized branch of the same, without the vote of that church. . . . Every president of the high priesthood (or presiding elder) . . . is to be ordained by the direction of a high council or general conference."--(Rev. given April, 1830, Doc. and Cov. sec. xx.) The "president of the high priesthood" is also the President of the church, hence the foregoing law applies to the President as well as other officers of the church--he must be sustained by the church and if he is not, he cannot act in that position.] The information thus given officially to the church was calculated to preserve the saints from following unauthorized "law-givers." Through it they learned that Joseph, if he remained faithful, would be the law-giver to Israel; if he transgressed he should retain sufficient of the power of revelation to designate whom the Lord would have to succeed him; and in that or any other event the man who becomes President must come in at the gate and be ordained as described in one of the laws of the church previously given. There was surely no need after this that any should be deceived. But to argue from what is set down in this revelation that the only possible way for a successor "in any event," to be appointed to the church was through Joseph Smith the prophet, is clearly an error; for the only provision made in this revelation for him to appoint his successor is in the event of his own transgression; and I affirm that Joseph Smith was faithful to God and the church up to the day of his death. Never in his life was he more faithful, more favored by God, or more powerful, or fruitful in revelation or intelligence than in the closing year of his life. He was God's mouthpiece to the church of Christ on earth to the very moment that he sealed his testimony with his blood at Carthage, Illinois. Having received premonitions of his approaching fate, he desired that his brother Hyrum who had shared his toils, dangers and responsibilities, and who under all circumstances however trying had been true and just and merciful--he desired that this brother should succeed him in leading the church. It so happened, however, in the providences of God that Hyrum fell a martyr before Joseph; and therefore the man whom the prophet desired to succeed him, as well as himself, were taken from the earth. So that notwithstanding the fact that Joseph desired Hyrum to succeed to the Presidency, and had appointed him to that place, both himself and the one he appointed being taken away by the hand of death--the question confronts us just as it would have done had Joseph never intimated that he wanted Hyrum to succeed him. And I now ask, in the absence of both Joseph and Hyrum, where was the authority lodged to lead the church and carry on the work of God? Was the church disorganized? Had God been so shortsighted, so unlike himself, as to establish his church in such a manner that at the death of two of his servants it crumbled to pieces? Can it be that God, with whom all things are as present, had not foreseen this fate which overtook his servants Joseph and Hyrum, and failed to provide for such an emergency? O, charge not the Lord with such lack of wisdom, or his church with such imperfection in its organization! VII. In the church there are three general presiding councils, of equal authority. These are the First Presidency; the traveling presiding high council, or Twelve Apostles; and the first quorum of Seventy. In proof of the assertion, I quote the Doctrine and Covenants: Of the Melchisedek priesthood, three presiding high priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith and prayer of the church, form a quorum of the Presidency of the church. The twelve traveling counselors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world; thus differing from other officers in the church in the duties of their calling. _And they form a quorum, equal in authority and power to the three Presidents previously mentioned_. The Seventy are also called to preach the gospel and to be especial witnesses unto the Gentiles and in all the world. Thus differing from other officers in the church in the duties of their calling; _and they form a quorum equal in authority to that of the Twelve special witnesses or Apostles just named_.[A] [Footnote A: Doc. and Cov., sec. cvii] It is the order of the law of God, however, that the Twelve act under the direction of the First Presidency, and the Seventy under the direction of the Twelve. It is also provided that in the decisions of either the Twelve or the Seventy, those quorums must be unanimous--"every member in each quorum must be agreed to its decisions," in order for said decisions to be entitled to the same blessings that the decisions of a quorum of three Presidents receive. However, when circumstances render it impossible to be otherwise, a majority of the members may form a quorum.[A] [Footnote A: Doc. and Cov., sec. xvii.] The decisions of these quorums or either of them are to be made in all righteousness, in holiness, and lowliness of heart, meekness and long suffering; and in that event their decisions are final. But if their decisions are unrighteous they may be brought before a general assembly of the several quorums which constitute the spiritual authorities of the church--in no other way can there be an appeal from their decisions.[A] [Footnote A: Ibid, verses 27-33.] These are the limitations set to the equality of these quorums and the only limitations, and now in case of the absence, destruction or rejection of the first of these three great councils, upon whom does the duty and responsibility of Presidency fall? We could well-nigh let the Josephites themselves answer that question. They say: Now let us examine the order of Presidency in the Church. Supposing the First President is absent, who presides in council or in conference? The counselors, both or either of them. And why? Because they are the highest authority present. True. Then here is the key to unlock the whole secret of the Presidency of the Church. Hear it then! _The highest authority presides always._[A] [Footnote A: From the pamphlet issued by the Reorganization, entitled "A Word of Consolation to the Scattered Saints," quoted by Tullidge. Life of Joseph, Josephite edition, pp. 589-90.] The closing assertion is made well-nigh as strong as type can be made to say it; and to it I respond: that is true. Now let us consider the situation at Nauvoo after the death of the prophet Joseph, and then see where the Presidency of the church would fall according to this Josephite doctrine that "the highest authority presides always." The prophet Joseph, his brother Hyrum and Sidney Rigdon constituted the First Presidency at the time of the martyrdom. Joseph and Hyrum being taken, Sidney Rigdon alone was left of that great quorum. We have already spoken of the delinquency of Mr. Rigdon in the performance of his duty during the five years preceding the prophet's death, of Joseph's efforts to be rid of him and of his standing in his quorum at the time his two associates were assassinated at Carthage. He sought to be appointed Guardian of the church, but was unanimously rejected by the assembled quorums of priesthood and the saints at Nauvoo. This was clearly their right, and when the unfaithfulness of Sidney Rigdon and his unfitness for the place is taken into account, not even Josephites can say the church did wrong in rejecting him. In the very meetings where he sought to be appointed "Guardian of the church" there stood the man whom the prophet Joseph had ordained to take his place--Amasa Lyman. But Elder Lyman had never been presented to the people to be sustained by their vote, and hence his appointment was not completed, and he had no claim even to the counselorship to the Presidency. The death of the prophets, Joseph and Hyrum, and the rejection of the unworthy Sidney Rigdon, removed the First Presidency from the church. In Hyrum Smith there fell by martyrdom the only man that the prophet Joseph had designated to succeed him in the Presidency; so that not only was the First Presidency removed from the church, but the only man concerning whom the prophet had expressed a desire to succeed him was also removed. Then upon whom devolved the Presidency? Upon the next highest authority in the church--the Twelve Apostles. And as they possessed equal authority with the First Presidency, there was nothing the First Presidency could do but what the Twelve could do. So long as the First Presidency existed the Twelve could only operate under their direction, but now that there was no First Presidency in existence, the Twelve stood in their place, with full power and authority to act as the presiding quorum in the church. The church was no more disorganized by the death of Joseph and Hyrum and the rejection of Sidney Rigdon than the government of the United States becomes disorganized when the president dies, or is impeached. The Twelve possessing equal power and authority with the First Presidency, in case of the death or removal of that Presidency, have all the keys and authority necessary to preside over all the church, direct in all the affairs thereof, and move right on with the work of God. When the Lord stretched forth his hand to establish his church in these last days, and for the last time, committing unto men the keys of his kingdom, and a dispensation of the gospel for the last time; and for the fullness of times, in the which God will gather together in one, all things, both which are in heaven and which are in earth--it is not to be supposed, I say,[A] that in a few years he would permit that church thus brought forth out of obscurity to become disorganized, and fall back into darkness. The thought is preposterous. There is nothing in all that God has revealed to indicate that he ever contemplated its disorganization; but on the contrary, there is every encouragement to believe that it will go on from grace to grace, from faith to faith, from one victory to another until, like the little stone of Daniel's vision, it shall become a great mountain and fill the whole earth. [Footnote A: Doc. and Cov. sec. xxvii, 13.] The position of Josephite writers that it was an usurpation for the Twelve to assume the Presidency of the church when the First Presidency was removed by the death of Joseph and Hyrum and the rejection of Sidney Rigdon, is false. The other position that the high council at Nauvoo was the proper authority to succeed to the functions of the Presidency is equally false.[A] [Footnote A: In proof that Josephite writers assume both these positions, see _The Saints' Herald_, Vol. XXXIX, pp. 407-8] In support of their first position, viz., that it was an usurpation for the Twelve to assume the Presidency of the church at Nauvoo after the death of the prophet, Josephites rely upon the following: The Twelve will have no right to go into Zion, or any of her stakes, and there undertake to regulate the affairs thereof where there is a standing high council; but it is their duty to go abroad and regulate all matters relative to the different branches of the church. When the Twelve are together, or a quorum of them, in any church, they will have authority to act independently, and make decisions, and those decisions will be valid. But where there is not a quorum they will have to do business by the voice of the church. No standing high council has authority to go into the churches abroad and regulate the matters thereof, for this belongs to the Twelve.[A] [Footnote A: Hist. Joseph Smith, _Mill. Star_, Vol. XV, p. 261. The instructions are from the prophet Joseph.] Wherein the usurpation lies, according to Josephite argument, is in this: The Twelve came to Nauvoo, where there was a regularly organized stake, and undertook to regulate the affairs thereof. The reply to that sophistry--no, it is not even sophistry--it is simply an inaccurate, not to say untrue, statement. The Twelve did not come to Nauvoo to regulate the affairs of that stake independent of its standing high council. Their action was in relation to the whole church of Christ, and not to the affairs of Nauvoo stake. It was a matter which affected all the stakes of Zion and all the branches of the church throughout the world, as much those branches scattered throughout the United States and Great Britain as those in the stake at Nauvoo, that the Twelve came to Nauvoo to regulate. Matters of such high importance were considered and decided upon which the Twelve and the Twelve only, in the absence of the First Presidency, could deal with; and in those matters the Twelve not only consulted with the high council of the Nauvoo stake, but they called a general assembly of all the quorums and arranged them in their order[A] to act as the highest spiritual authorities in the church. The quorums sustained the action of the Twelve in every particular, and from the united action of the assembled quorums of the priesthood _there is no appeal_.[B] [Footnote A: _Mill. Star_, Vol. XXV. Nos. 14, 15, 16.] [Footnote B: Doc. and Cov., sec. cvii.] In support of the Josephite assumption that the high council at Nauvoo was the proper authority to regulate the affairs of the church and not the Twelve, the following is quoted: The standing high councils, at the Stakes of Zion, form a quorum _equal_ in authority, _in the affairs of the Church_, in _all_ their decisions, to the quorum of the Presidency, or to the traveling high council.[A] [Footnote A: Doc. and Cov. sec. cvii, 36.] The answer to this assumption is, first, that the high council is a judicial and not a presiding or executive council, as is proven by the following: The high council was appointed by revelation for the purpose of settling important difficulties which might arise in the Church, which could not be settled by the Church or the bishop's council[A] to the satisfaction of the parties.[B] [Footnote A: That is, court.] [Footnote B: Doc. and Cov. sec. cii, 2.] Hence the "equality" here referred to must have reference to judicial not to administrative affairs in the church. The second answer to the assumption is that the standing high council in a stake of Zion is a local council, limited in its operations to the particular district of country comprising the stake. If any proof were needed to sustain the statement it would be found in the words of the prophet Joseph: No standing high council has authority to go into the churches abroad and regulate the matters thereof, for this belongs to the Twelve.[A] [Footnote A: Hist. of Joseph Smith, _Mill. Star_, Vol. XV, 261.] Surely no one will contend that the standing high council in one stake could go into another stake and attempt to regulate the affairs thereof; for that would create confusion. Nothing can be clearer in the organization of the church than the fact that the standing high councils in the stakes of Zion are judicial not executive bodies, limited in their jurisdiction to the stakes in which they are respectively located; and hence not the proper councils to undertake the general Presidency of the church, or administrative functions of any kind. VIII. Let us now proceed to the proof that Joseph Smith, the prophet, did not take the keys of authority with him from the church, when he fell a martyr to the truth, but that said keys of authority remained with the church, more especially with the quorum of the Twelve. On March 8th, 1833, the Lord said to Joseph Smith: Verily, I say unto you, the keys of this kingdom shall never be taken from you, while thou art in the world, neither in the world to come; nevertheless, through you shall the oracles be given unto another yea, _even to the church!_[A] [Footnote A: The _italics_ are mine. R. Doc. and Cov., sec. xc.] Joseph and Hyrum, then, did not take with them the "oracles" of God necessary to make the church efficient in accomplishing the work that God designed it to perform. Though the keys given to the prophet were never to be taken from him, either in this world or that which is to come--though for ever he is to stand as the President of the great dispensation of the fullness of times--yet the keys of authority and power committed to his hands may be given to another, "even to the church," not to his posterity, mark you. This revelation makes it easy to believe that there was inspiration in the declaration of Brigham Young, uttered when he heard for the first time of the martyrdom of Joseph and Hyrum. He was at Peterboro, N. H., when the sad intelligence reached him:-- The first thing that I thought of was whether Joseph had taken the keys of the kingdom with him from the earth. Brother Orson Pratt sat on my left, we were both leaning back in our chairs. Bringing my hand down on my knee, I said, _the keys of the kingdom are right here with the church_.[A] [Footnote A: Brigham Young, quoted by Tullidge. See Life of Brigham Young, p. 106.] In line also with this revelation under consideration is the testimony of the spirit of God to Parley P. Pratt. This elder while making his way on foot across the prairies of Illinois towards Nauvoo, bowed down with grief at the loss of Joseph and Hyrum, heard the spirit of God say: Lift up your head and rejoice, for behold it is well with my servants Joseph and Hyrum. My servant Joseph still holds the keys of my kingdom in this dispensation, and he shall stand in due time on the earth, in the flesh, and fulfill that to which he is appointed. Go and say to my people in Nauvoo that they shall continue to pursue their daily duties, and take care of themselves, and make no movement in church government to organize or alter anything until the return of the remainder of the quorum of the Twelve; but exhort them that they continue to build up the house of the Lord, which I have commanded them to build in Nauvoo.[A] [Footnote A: Autobiography P. P. Pratt, p. 361.] The keys had not been taken from Joseph--he is yet to stand on the earth and fulfill all that is appointed to him--the work which under God he had founded was to go on, is the significance of this message of the spirit. A carping criticism may ask: How can Joseph Smith forever stand at the head of the dispensation of the fullness of times, never have the keys of authority thereof taken from him, and yet give those keys or oracles to another, "even to the church"--how can this thing be? It can be upon the same principle that God can give his power to men, even the priesthood, and yet not diminish aught from his own power: Upon the same principle that Jesus could say to Peter, "I give unto you the keys of the kingdom, and whatsoever you bind on earth shall be bound in heaven,"[A] and yet Jesus lose nothing in dignity of office, in authority, or the possession of keys. Upon the same principle that Peter, James and John, (whom John the Baptist declared to Joseph Smith and Oliver Cowdery possessed the keys of the priesthood of Melchisedek,) could give the keys of the priesthood of Melchisedek to Joseph Smith, and yet not strip themselves of them. So Joseph Smith could give the keys or oracles of the priesthood to the church and still hold them--giving the keys to the Twelve more especially, and yet stand in his place, without losing one iota of power ever conferred upon him. It is a case where the one possessing keys of power and authority can give and not diminish his own store; but even increase it more abundantly, being made richer the more he gives, when bestowing upon those who are worthy to receive such high things; even as God increases the ever widening circle of his own power by giving that power--the priesthood--to his faithful sons. [Footnote A: Matt. xvi.] It now remains for me to prove that the prophet Joseph did give the "oracles to another"--and that they remained with the church. On the 7th of August, 1844, at a meeting of the Twelve Apostles, high council of the Nauvoo stake, and high priests, held in the Seventies' Hall, in a speech following one made by Sidney Rigdon, Brigham Young, speaking of the Twelve, said: Joseph conferred upon our heads all the keys and powers belonging to the apostleship which he himself held before he was taken away, and no man or set of men can get between Joseph and the Twelve in this world or the world to come. How often has Joseph said to the Twelve, "I have laid the foundation and you must build thereon, for upon your shoulders the kingdom rests."[A] [Footnote A: Hist. Joseph Smith, _Mill. Star_, Vol. XXV, p. 232.] In his speech in behalf of the claims of the Twelve Apostles to lead the church, on that memorable day, the 8th of August, 1844, Brigham Young said: I say unto you that the quorum of the Twelve have the keys of the kingdom of God in all the world. . . . . You[A] cannot appoint a prophet; but if you will let the Twelve remain and act in their place, the keys of the kingdom are with them and they can manage the affairs of the church and direct in all things aright.[B] [Footnote A: The saints.] [Footnote B: History of Joseph Smith, _Mill. Star_, p. 215-6.] Whence this confidence on the part of Brigham Young before the church to make so bold a declaration that the keys of the kingdom were still with the church--held more especially by the Twelve? It arose from the fact that the prophet Joseph had committed those keys to the Twelve. Elder Woodruff, writing from Salem, Mass., under date of October 11th, 1844, at a time when the claims of Sidney Rigdon were still agitated, said: Has the prophet Joseph found Elder Rigdon in his counsels when he organized the quorum of the Twelve, a few months before his death, to prepare them for their endowment? And when they received their endowment, and actually received the keys of the Kingdom of God, and the oracles of God, keys of revelation, and the pattern of heavenly things; and thus addressing the Twelve, exclaimed, "upon your shoulders the kingdom rests, and you must round up your shoulders, and bear it; for I have had to do it until now. But now the responsibility rests upon you. It mattereth not what becomes of me."[A] [Footnote A: _Times and Seasons_, Vol. V, p. 698.] That was when Wilford Woodruff was a young man; let us hear him forty-eight years' later, when he stood up under the weight of eighty-five years and in the presence of a large congregation said: I remember the last speech that he [Joseph the prophet] ever gave us before his death. It was before we started upon our mission to the East. He stood upon his feet some three hours. The room was filled as with consuming fire, his face was as clear as amber, and he was clothed upon by the power of God. He laid before us our duty. He laid before us the fullness of this great work of God; and in his remarks to us he said: "I have had sealed upon my head every key, every power, every principle of life and salvation that God has ever given to any man who ever lived upon the face of the earth. And these principles and this Priesthood and power belong to this great and last dispensation which the God of heaven has set his hand to establish in the earth, "now," said he, addressing the Twelve, "I have sealed upon your heads every key, every power, and every principle which the Lord has sealed upon my head." And continuing he said: "I have lived up to the present time, I have been in the midst of this people and in the great work and labor of redemption. I have desired to live to see this temple [the Nauvoo temple] built. But I shall never live to see it completed, but you will. After addressing us in this manner he said: "I tell you the burden of this kingdom now rests upon your shoulders; you have got to bear it off in all the world, and if you don't do it you will be damned."[A] [Footnote A: Remarks of President Woodruff following a discourse on Priesthood and the Right of Succession, by the writer in 1892.--See Appendix.] The testimony of Wilford Woodruff in his youth is the same as in his old age; the same when a missionary in the eastern states traveling without purse or scrip, as when President of the church of Jesus Christ, honored and loved for his unswerving integrity and truth. Under date of January 23rd, 1848, President Brigham Young, in a letter to Orson Spencer, President of the British Mission, informing him of the organization of the First Presidency of the church at Winter Quarters in 1848, said:-- Joseph told the Twelve, the year before he died, there is not one key or power to be bestowed on this Church to lead the people into the celestial gate but I have given you, showed you, and talked it over to you, the kingdom is set up, and you have the perfect pattern, you can go and build up the kingdom, and go in at the celestial gate, taking your train with you.[A] [Footnote A: _Mill. Star_, Vol. X, p. 115.] And now for a testimony from the "enemy's" camp that the Twelve were the proper persons to lead the church, after the prophet Joseph's death: NOTICE!!! After mature and candid deliberation I am fully and satisfactorily convinced that Mr. Sidney Rigdon's claims to the Presidency of the Church of Jesus Christ of Latter-day Saints, are not founded in Truth. I have been deceived by his specious pretences, and now feel to warn every one over whom I have any influence to beware of him, and his pretended visions and revelations. _The Twelve are the proper persons to lead the church._[A] WILLIAM MARKS.[B] NAUVOO, Dec. 9, 1844. [Footnote A: _Italics_ are mine, R.] [Footnote B: _Times and Seasons_, Vol. V, p. 742.] This is that same William Marks who after this testimony became the associate of James J. Strang and subsequently was the chief man in ordaining "young Joseph" to be President of the church. He is a type of the character of men who founded the "Reorganized church." This completes our direct testimony that the keys of authority and power held by the prophet Joseph were not taken from the earth by him, but that he had given them to another, "even to the church," the authority to exercise the powers thereof, after his death, more especially belonging to the Twelve as the highest general presiding quorum in the church in case of the absence, destruction or rejection of the First Presidency. Let it be remembered that all the keys of priesthood which the prophet Joseph held were given to the Twelve; and they from time to time, as occasions required, have given those keys of authority to other worthy men; and thus all the authority, keys of priesthood, and heavenly powers conferred upon the prophet Joseph have been preserved unto the church, and are with it to this day. The array of testimony presented, taken in connection with the law of the church as given in the revelations of God, clearly demonstrates that the church of Jesus Christ of Latter-day Saints was not disorganized at the death of the prophets Joseph and Hyrum; that such a thing was never contemplated in the work of God in this dispensation; and since the church has never been disorganized, any organization claiming to be the "Reorganized church of Jesus Christ of Latter-day Saints" is a counterfeit, and writes fraud in the very title of it. Now that we draw to the close of our consideration of the claims of this "Reorganized church," we cannot point to its destruction as we have done in the case of Sidney Rigdon's church, William Smith's church and James J. Strang's church; for the Reorganized church still exists. But its doom is written as distinctly as that of the other false churches that we have seen crumble to pieces into shapeless heaps of ruin. It is only a question of time with regard to its failure. MENE, MENE, TEKEL, is written upon its walls--God hath numbered thy kingdom--weighed in the balances--found wanting! IX. _If any man thinks he has influence among this people to lead away a party, let him try it, and he will find out that there is power with the Apostles which will carry them off victorious through all the world, and build up and defend the church and kingdom of God_.[A] [Footnote A: History of Joseph Smith, _Mill Star_, Vol. XXV, p. 216.] There is yet another line of evidence to be adduced in support of the great truth that the church has never been disorganized in this dispensation, and therefore has never stood in need of a "reorganization."[A] That evidence is based upon the favor and blessing of God which has followed the church of Christ led by the Twelve Apostles from Nauvoo, and their successors in the leadership of the church. [Footnote A: Josephites try to make it appear from a statement in the general epistle of the Twelve issued in 1847, to the effect that they were about to "reorganize" the church with a President and two counselors, that President Brigham Young and his associates considered the church disorganized, (see discourse by Alexander H. Smith. _The Saints' Herald_ supplement of June 24th, 1893.) But it will be observed that the reorganization contemplated in the epistle of the Twelve is limited to reorganizing the First Presidency, the only quorum that was disorganized. For the same purpose, reference (see same discourse) is made to the re-baptism of the saints after their arrival in Salt Lake valley. But this was merely a renewal of covenants, which to make more impressive was accompanied by baptism; and neither reflected discredit on the first baptisms of the parties--from which is always reckoned the standing of the person in the church--nor carried any idea with it that the church had become disorganized.] The first thing to be considered as indicating the favor of God which attended the church under the Presidency of the Twelve Apostles, is the fact that the church was held together through that trying period immediately following the martyrdom of the prophets Joseph and Hyrum. Though aspirants arose on every hand to usurp authority and deceive the saints, calm and unmoved stood the quorum of the Twelve, as watchmen upon the towers of Zion. They sounded a warning when danger arose; they reproved the saints with sharpness when moved upon by the Holy Ghost to do so; and members of their own quorum did not escape this reproof whenever pride or vain ambition or any other evil was seen in their conduct. The fear of man was taken from their hearts. Conscious of the rectitude of their own intentions, and strong in the favor of God, they neither trembled at the frowns of men in high places, nor fawned at the feet of those in power. With manly courage they put their trust in God, and sought only to do that which the inspiration of God dictated. The saints recognized in their deportment the conduct of true shepherds, ready to lay down their lives for the flock of Christ, and they trusted them implicitly. Thus trusted by the saints the Twelve went on building upon the foundation laid by the prophet Joseph. They took steps to push the building up of Nauvoo, but their chief interest and their most strenuous efforts centered in completing the Temple and Nauvoo House. The work of God so well begun by Joseph Smith, instead of being retarded by his martyrdom, seemed to receive fresh impetus; as if the blood of the martyrs had already added new strength to the church. Men who had thought the whole of "Mormonism" was comprised in what they called the "genius" of Joseph Smith, looked on in astonishment as they saw the church become more firmly established after his taking off than while he lived. They soon began to see that Joseph Smith a martyr was more potent than Joseph Smith alive. The quorums of the priesthood were greatly increased; the number of missionaries multiplied. Not only was the welfare of the church at Nauvoo the subject of the Apostles' care, but the branches scattered throughout the states of the American Union and Great Britain received their watchful attention. The Temple was completed, many of the servants and saints of God received their washings, anointings and blessings therein, in fulfillment of the great desire of the prophet Joseph. This accomplished, and mobocracy again raising its horrid front, to plague the church, the Twelve turned their faces towards the west; for they remembered that Joseph himself had prophesied that the saints would yet be driven to the Rocky Mountains, and there become a mighty people.[A] Isaiah, too, long centuries before this time, had declared that it should come to pass [Footnote A: Under date of _August 6th, 1842_, Joseph writes in his history: "I prophesied that the saints would continue to suffer much affliction, and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors, or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see them become a mighty people in the midst of the Rocky Mountains."] In the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.[A] [Footnote A: Isaiah ii, 2.] It gives evidence of divine inspiration in the Twelve that in the midst of their perplexities at Nauvoo, during the last year the church remained there, their hearts were inclined to lead the church of God to the place indicated as its abode in the last days, both by ancient and modern prophecy. That great exodus of the church from Nauvoo, with the subsequent journey of the saints across the wilderness of Iowa and the great plains which form the eastern slope of the Rocky Mountains, is one of the most remarkable events in either ancient or modern history, when considered in the light of the circumstances under which it took place--a people well nigh stripped of all their worldly possessions, teams and wagons improvised with such animals and materials as in the hurry of their departure, under the menace of mob violence, could be gathered together;--indifferently clothed and provisioned for contact with the hardships inseparably connected with such an enterprise, and the lapse of time ere they could replenish their scanty stores;-- making their way through an unexplored wilderness, a great part of which was desert;--seeking a destination a thousand miles from the frontiers of civilization;--absolutely without any base of supplies, trusting solely to the providences of God for their daily needs;-- warlike tribes of Indians on every hand--and yet, under the direction of the Apostles, they accomplished the great enterprise with little loss of life, and in an incredibly short space of time! This exodus and the subsequent settlement of the saints in the valleys of Utah, confirmed the greatness of President Young's genius in the minds of the men of the world, but to all who have an abiding faith in the divinity of the great work of God in the last days, it bears witness that the Lord was with President Brigham Young and his fellow Apostles, by the inspiration of the Holy Spirit; and confirms the faith of the Latter-day Saints, that their leaders held divine authority, and were the proper men to preside over the church of Christ after the martyrdom, of the prophet Joseph. Not only was the exodus from Nauvoo successfully executed, but the location of the Latter-day Saints in the Rocky Mountains was equally well carried out. Removing the church to Salt Lake valley resulted in founding commonwealths throughout the inter-Rocky Mountain region; for the saints settling in the mountains made it possible for others to establish homes there also; and it must be remembered that the Latter-day Saints have not only settled Utah but have formed extensive colonies in Idaho, Arizona, Wyoming and Colorado. The church while in the eastern states never numbered more than three or at the most four stakes of Zion. But since coming to the west the stakes of Zion have increased to thirty-six, each with its high council, its high priests' quorum, its several elders' quorums, and stake organizations of Relief Societies, Improvement Associations for both sexes; and quite a number of the stakes have church academies where theology is made a leading feature of the curriculum. Within these thirty-six stakes are about five hundred organized wards, presided over by bishops, who are assisted in their labor of preserving the saints in the faith, looking after the poor, and keeping down iniquity, etc., by local quorums of priests, teachers and deacons. In addition to all this, there are ward organizations of Relief Societies, Improvement Associations for both sexes, and Primary Societies for children. In each ward, also, is a Sunday School for the instruction of the youth. Throughout the stakes of Zion there are 504 Sunday Schools, with a total membership, including officers, teachers and pupils, of 72,519; in the libraries of the Sunday Schools are 23,541 volumes; and more than fifteen thousand dollars is expended annually in Sunday School work. In the organized stakes the saints number about two hundred and fifty thousand; and though but few individuals among them can be considered wealthy, yet they are a prosperous, contented, and therefore a happy people. A greater per centage of them own the homes they live in and the lands they cultivate, than is the case with any other community in all the world; and they are freer than any other people on earth from those difficulties arising in the industrial world which embitter the relations of employer and employed. Peace is in their habitations; God is honored at the family altars, as well as in the public sanctuaries; faith and confidence in God abound on every hand, and everywhere one may see evidences that God is with the people. He has neither forsaken them nor their leaders, as He would have done had they turned away from His gospel, trampled His church under their feet, or blasphemed His priesthood by employing it to fleece the saints and aggrandize themselves. Such is the condition of the work of God within the organized stakes of Zion--such are the results attained, the development as to organization, increase of numbers, and temporal and spiritual prosperity. But while this great work has been going on at the gathering places of the saints, the foreign work of the church has not been neglected. On the contrary the work of preaching the gospel to the world has been made to keep pace with the development of the work at the gathering places of the saints. Among the first acts of the Twelve after the martyrdom of Joseph and Hyrum was one to greatly increase the numbers of the seventies--the quorums of the priesthood which more especially constitute the foreign ministry of the church. At the October conference in 1844 the quorums of seventies were increased from two to ten. Since that time the seventies have been increased, until now[A] they number one hundred and seven quorums, comprising a body of seven thousand men, whose special calling it is to preach the gospel abroad. Josephites complain against the church for thus increasing the number of quorums of seventy; and mark it down as a violation of the order of the church, and quote as proof the following from the Doctrine and Covenants: [Footnote A: 1894.] And these seven presidents are to choose other seventies, besides the first seventy, to whom they belong, and are to preside over them; and also other seventy, until seven times seventy, if the labor in the vineyard of necessity requires it.[A] [Footnote A: Doc. and Cov., Sec. cvii, 95, 96.] This they say limits the number of quorums to seven, and therefore no more than seven ought to be chosen. The prophet Joseph, however, when the first quorums of seventy were being organized said: If the first Seventy are all employed, and there is a call for more laborers, it will be the duty of the seven Presidents of the first Seventy to call and ordain other seventy and send them forth to labor in the vineyard, until if needs be, they set apart seven times seventy, and even until there are one hundred and forty and four thousand thus set apart for the ministry.[A] [Footnote A: Hist. Joseph Smith, under date of May 2nd, 1835. _Mill. Star_, Vol. XV, p. 261.] Not only have the quorums designed to form the foreign ministry of the church been greatly increased, but they have been employed. Since the death of the prophet Joseph, in addition to maintaining the missions in those countries where proclamation of the gospel had been made during his lifetime, missions have been established in the following countries, and tens of thousands of the honest in heart gathered out of them: _France, Germany, Holland, Belgium, Denmark, Sweden, Norway, Iceland, Italy, Switzerland, Jersey Islands, Hindostan, Malta, Cape of Good Hope, Mexico, among a number of Indian tribes in the Western States and Territories in the United States, Sandwich Islands, Samoa, Friendly Islands, New Zealand, Turkey_, and the mission has lately been reopened in _Palestine_. In a number of these countries periodicals have been published. This is the case in France, Germany, Switzerland and Denmark. The Book of Mormon since the death of the prophet Joseph has been translated and published in the following languages: _French, German, Danish, Italian, Dutch, Welsh, Swedish, Spanish, Hawaiian and Maori_. It has also been translated but not yet published in Hindostanee and modern Hebrew. And thus the testimony of the Nephites to the great truths that the Lord is God, that Jesus is the Christ, and the gospel the power of God unto salvation to all those who believe and obey it, is being sent to all the world in well-nigh all the languages thereof by the church of Christ; and the saints are ridding their garments of the blood of this generation both by preaching the gospel by word of mouth and also by sending forth the written word. The phase of the great Latter-day work which seemed most to occupy the attention of the prophet Joseph Smith in the last year of his life, was that which relates to the salvation for the dead. Of this he preached most frequently; often was it the subject of his correspondence, his whole mind seemed given to it. Elijah had visited him in Kirtland Temple and had restored the keys of the priesthood which "turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse." "Therefore," said Elijah, "the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors."[A] No wonder then that this matter occupied his mind when the keys for the salvation of the dead were placed in his hands attended with all the responsibility that attaches thereto. Following are his views upon the greatness, importance and future prospects of this work for the dead: [Footnote A: Doc. and Cov. Sec. cx.] The earth will be smitten with a curse, unless there is a welding link of some kind or other, between the fathers and the children, upon some subject or other, and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect, without those who have died in the gospel also; for it is necessary in the ushering in of the dispensation of the fullness of times, which dispensation is now beginning to usher in, that a whole and complete and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed from the days of Adam even to the present time; and not only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and the prudent, shall be revealed unto babes and sucklings, in this dispensation of the fullness of times.[A] [Footnote A: Doc. and Cov., Sec. cxxviii.] And this is the work the prophet of God had in mind to do for all the generations of men from Adam to the present dispensation! No wonder it was the controling theme of both his tongue and pen; his meditation by night, his thought by day. And as a proof to the world that the keys of the priesthood which administer in these holy ordinances for the dead were committed to the Twelve and have been with the Presidency of the church from the days of the prophet until now, I point to the four magnificent temples reared by the saints in Utah to the name of the most high God--erected for the express purpose of performing this work which so burdened the mind of the prophet Joseph in the last year of his life. Josephites of course profess a belief in this great feature of the work of God--in baptism for the dead and the sealing powers linking together all the dispensations that have been given to man, and all the families and kindred of the earth; but where are their temples in which this work is going on? Show me thy faith by thy works! Mr. Smith claims to have been ordained by his father to be President of the church, to have inherited his father's priesthood and office, but where, I ask, is the evidence that he has inherited his father's interest, anxiety, and activity in respect to his greater part of the work of the dispensation of the fulness of times--the work that touches the interests of the generations of men that are past as well as those that are now alive, or shall live in the generations to come? When Elijah's cloak fell from his receding form to the shoulders of Elisha, not only the material garment fell upon him, but also the spirit and the power of Elijah was upon Elisha, and he did the works of the departed prophet. So has it been with those who have succeeded to the Presidency of the church since the death of the prophet Joseph. Great as the work for the living has been since then, still greater has been the work for the dead; in proof of which I give the following information respecting the work done in the temples of God. The report from each temple dates from the commencement of work therein up to December 31st, 1893.[A] [Footnote A: I am indebted to the Presidents and Recorders of the respective temples for the information here given.] _St. George Temple:_ Baptisms for the dead..........................264,158 Ordinations to the priesthood for the dead......43,753 Endowments for the dead........................112,350 _Logan Temple:_ Baptisms for the dead..........................239,480 Ordinations to the priesthood for the dead......43,433 Endowments for the dead........................107,456 Sealings (husbands and wives) for the dead......30,072 Sealings (children to parents) for the dead......6,735 _Manti Temple:_ Baptisms for the dead..........................157,989 Ordination to the priesthood for the dead.......28,076 Endowments for the dead.........................67,062 Sealings (husbands and wives) for the dead......23,800 Sealings (children to parents) for the dead......4,449 _Salt Lake Temple:_[A] Baptisms for the dead,..........................21,750 Ordinations to the priesthood for the dead,......4,980 Endowments for the dead,.........................3,643 Sealings (husbands and wives) for the dead,......3,700 Sealings (children to parents) for the dead,.......973 [Footnote A: Dedicated April, 1893, the report is for 8 months.] The total number of baptisms for the dead,.........683,377 Of ordinations to the priesthood,..................120,232 Of Endowments,.....................................300,511 Of sealings (including wives and husbands and children to the parents--3 Temples only reported,)..69,749 Let us consider another proof that the church led to the mountains of Israel under the Presidency of the Apostles is indeed the very church of Christ, and that it has never been disorganized, or lost the favor of God. During his personal ministry on earth, Jesus said: If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world therefore the world hateth you.[A] [Footnote A: St. John, xv.] Again he said: Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of Man's sake. Rejoice ye in that day, and leap for joy; for, behold, your reward is great in heaven; for in like manner did their fathers unto the prophets . . . . . Woe unto you, when all men shall speak well of you? for so did their fathers to the false prophets.[A] [Footnote A: St. Luke vi.] During the lifetime of the prophet Joseph from the first time he called upon the Lord when a mere lad, to the day he fell by the old well-curb at Carthage jail, pierced by the bullets of assassins, the adversary was ever upon the alert for his destruction. The hearts of the wicked were stirred against him, false priests combined both against him and the work which under God, he founded; officers of the law with false charges and unlawful warrants dogged his footsteps, mobs rose in acts of violence against him and his people; he was made acquainted with the tyranny of unjust judges, corrupt courts, and the gloom of the prison cell. He was made to feel that the world did not love him, that he was not of the world, that the Powers of Darkness hated the church of Christ. Since the death of the prophet Joseph, the same Powers which pursued him and the work he established have continued their hostilities against the Church of Jesus Christ of Latter-day Saints. It is the elders of that church, not the elders of the Reorganized church, who have been hunted by mobs, and beaten for no other crime than calling men to repentance. It is the blood of the elders of the Church of Jesus Christ of Latter-day Saints, not of the "Reorganized church," which today unavenged crimsons the soil of the states of Georgia, Tennessee and Mississippi. It is the Church of Jesus Christ of Latter-day Saints, not the "Reorganized church" which has been constantly assailed, despoiled of its property, its members driven into exile, hundreds thrust into prison, whole communities terrorized--and all this through the administrators of the government acting under a mistaken zeal created by the persistent misrepresentations of sectarian priests and religious bigots--some of our "friends" of high standing in the "Reorganization" joining in the hue and cry against the saints of God and aiding in the work of misrepresentation. Yet all this has not retarded the work of God. It has gone steadily forward. The injustice that has been done the church is beginning to be recognized. Already the government has restored the personal property it confiscated. And as for the fines, imprisonment, and exile inflicted on so many of the saints during the past ten years, these things have only contributed to spreading abroad knowledge respecting the gospel and its restoration. The Lord has his own way of accomplishing his purposes. To the peasant shepherds on the hills of Judea, he sent the angels of heaven to testify of the birth of the Messiah; and doubtless the testimony of these men was sufficient to found faith in the minds of the people among whom they moved that the great hope of Israel was fulfilled--the Messiah was born. But the king as well as the peasant must have a testimony that the Son of God had come into the world; and hence from the far east wise men skilled in the knowledge of the heavenly bodies and their movements and their signs are brought to the court of proud King Herod, to testify that Messiah, the promised King and Redeemer of Israel is born. Preaching without purse or scrip by the Twelve Apostles, and other servants of God, might answer all the purposes for spreading abroad a knowledge of the gospel among the common people. The gospel, however, was not designed for the poor and the lowly only; it is meant also for the rich and the proud among men. And when God would have it proclaimed to magistrates, rulers, governors, kings and emperors, he called his servant Paul and led him through such experiences, including mobbings, whippings, exile and imprisonment, as brought him in contact with the great and high ones of the earth. Not only before the judges and governors of Judea and the petty kings who visited them was the gospel preached, but, as there is good reason to believe, it was declared before the purple-robed Emperor of Rome. Through this means the kings of the earth learned the Christian story and the plan of salvation included in it. It was preached not only in the humble homes of the poor, but also in the marble palaces of the Caesars. So in this dispensation of the fulness of times, the Lord has led his servants and his church through such experiences as will best make known the great work of the last days--the opening of the heavens and the committing of a dispensation of the gospel to the children of men. Preaching the gospel without purse and scrip by the elders of the church has been a very successful method of making known the truth among men. There is something in it which goes right home to the hearts of the honest. It is a method, too, which has, in the main, built up the church so far. There are classes, however, as in the dispensation opened by the personal ministry of Messiah, that would never be reached by such a method. These are the rich and great, the proud and high, the judges, legislators, presidents and kings of the earth. How long, for example, would it be under the method of preaching the gospel without purse and scrip before the humble elders of the church working in that way would get a hearing before the president and his cabinet, not once but repeatedly? Or how long would it be under the aforesaid method of preaching before the House of Representatives, or the more aristocratic Senate of the United States would devote day after day to the consideration of Mormonism? How long would the elders be preaching without purse and scrip, though zealous as angels, before they could arrest the attention of the Supreme Court of the United States sufficiently to have the judges sit in solemn session, clad in all the vestments of their high office to listen to an explanation of "Mormonism?" I risk the assertion that such things could never have been attained by the elders preaching without purse or scrip. Yet such a remarkable hearing as hinted at above has been given to "Mormonism" in all these great divisions of the general government of the United States. And by becoming for many years a national question, it has been kept prominently before the world; and not only the masses have been aroused by the proclamation of its principles, but the attention of statesmen and rulers has been attracted to it, and to them, in a manner, the gospel has been preached. What though it hath been preached by some through envy and strife, to paraphrase the words of Paul? What then? Notwithstanding every way, whether in pretense or in truth, Christ is preached and therein do the saints rejoice, yea, and they will rejoice; for they know that this shall turn to their salvation.[A] God hath not left himself without witnesses among the great ones of the earth; but ever and anon as they have heard about the truth and of the truth, in cabinet council, Senate chamber, legislative hall, the courts of kings and the palaces of princes--the spirit of God hath testified to their hearts that the gospel they heard preached, whether preached of strife or of good-will, was the truth of heaven, and for that testimony statesmen, judges, governors and kings shall give an account in the day of judgment to the God who gave it to them. [Footnote A: The passage paraphrased will be found in Paul to the Philippians i, 15-20.] But what of all this? Why, where the lambs are the vultures are gathered together. The very violence towards the church of Christ on the part of hate-inspired men, moved upon by the spirit of him who in heaven rebelled against the truth of God and the priesthood, bears witness that the keys of the priesthood are still with the Church of Jesus Christ of Latter-day Saints, and hence Lucifer, through wicked men and in diverse ways, seeks its destruction. "Marvel not if the world hate you, it hated me before it hated you, if you were of the world the world would love its own!" And in the evidences of the hatred of the wicked for the Church of Jesus Christ of Latter-day Saints may be read the negative proof of their acceptance with God as his church. My task is ended. I have taken two great prophecies of Brigham Young, prophet, seer, and President of the church of Jesus Christ of Latter-day Saints in his day, and traced out their fulfillment. The first prophecy-- _All that want to draw away a party from the church after them, let them do it if they can, but they will not prosper_--was proven to be true by a brief consideration of the rise and fall of the principal factions called into existence under the leadership of ambitious, wicked men. We have seen go to pieces upon the rock of President Young's inspired prediction Sidney Rigdon's church, William Smith's, James J. Strang's, and the organization, such as it was, founded by George Miller and Lyman Wight--none of them prospered. We have considered the claims of the Reorganized or Josephite church, built from the ruins of these other churches just enumerated. Its pretentions have been viewed from every standpoint, and are found lacking in every element of consistency and truth. Misconceptions of the work and laws of God constituted its foundation; and the folly, sophistry, ignorance and vain ambition of--to be charitable--mistaken men, comprise its superstructure! We have taken the second part of President Brigham Young's inspired prophecy--_If any man thinks he has influence among this people to lead away a party, let him try it, and he will find out that there is power with the Apostles which will carry them off victorious through all the world, and build up and defend the church and kingdom of God_--and have found the truth of it demonstrated in the history of the Church of Jesus Christ of Latter-day Saints. The favor, blessing, power and glory of God have indeed attended the labors of the Apostles who led the Saints from Nauvoo, and the Presidencies of the church which succeeded them; of a truth there has been with those Apostles and their successors a power which has carried them off victorious through all the world, and built up and defended the church and kingdom of God. APPENDIX. TESTIMONY OF PREST. WILFORD WOODRUFF. _Remarks following a lecture delivered by Elder B. H. Roberts, in the Assembly Hall, Salt Lake City, February 23rd, 1892, under the auspices of the Y. M. M. I. Associations of the Salt Lake Stake, on "Priesthood and the Right of Succession."_ I realize it is somewhat late, but I want to beg the indulgence of this assembly a few moments. I felt that as I was a member of these Mutual Improvement Associations I wanted to attend this meeting and hear this lecture. I did not wish to interfere with the time of Brother Roberts. He has given us an excellent discourse, and has told us the truth. There are a few things pertaining to this subject about which I wish to bear my testimony to the young men of Israel. First, I wish to say a few words regarding Priesthood. There is no mistake about the Priesthood of God Almighty. The God of heaven himself has created and redeemed this world by the power of that Priesthood; and no being that ever dwelt on this earth ever has been or ever will be able to do or perform any work pertaining to salvation unless it is by that eternal and everlasting Priesthood. And where that Priesthood of Almighty God is manifest, the power of that Priesthood is with the people, no matter what age or generation they have lived in. And I wish to say that there has been no generation, no dispensation, any greater than the one in which Joseph Smith was raised up. He laid the foundation of this great work, under God, and He established the Church upon the face of the whole earth, in fulfillment of revelation and prophecy, from Father Adam down to our day; and the Lord has made, and will make no mistake in regard to calling a people or giving them the Priesthood. As I have said, Joseph Smith organized the Church. He lived but a short time with us--though longer than the Savior did after He entered the ministry. The Savior lived about three and a half years from the time He commenced His ministrations among the people until He was crucified. Joseph Smith lived some fourteen years, if I mistake not, after he organized this Church. He also was slain. But before he died, he organized the Church with Apostles, Patriarchs, Pastors, Teachers, and the whole government of the Church of God; and that Priesthood he organized or laid the foundations of remained with the people after his death, as Brother Roberts has said tonight. The Twelve Apostles stood next to the First Presidency of the Church; and I am a living witness myself to this work. I am a living witness to the testimony that he gave to the Twelve Apostles when all of us received our endowments under his hands. I remember the last speech that he ever gave us before his death. It was before we started upon our mission to the East. He stood upon his feet some three hours. The room was filled as with consuming fire, his face was as clear as amber, and he was clothed upon by the power of God. He laid before us our duty. He laid before us the fullness of this great work of God; and in his remarks to us he said: "I have had sealed upon my head every key, every power, every principle of life and salvation that God has ever given to any man who ever lived upon the face of the earth. And these principles and this Priesthood and power belong to this great and last dispensation which the God of Heaven has set His hand to establish in the earth." "Now," said he addressing the Twelve, "I have sealed upon your heads every key, every power, and every principle which the Lord has sealed upon my head." Continuing, he said, "I have lived so long--up to the present time--I have been in the midst of this people, and in the great work and labor of redemption. I have desired to live to see this Temple [at Nauvoo] built. But I shall never live to see it completed; but you will." Now, we didn't suppose but what he would live. We didn't comprehend what he meant. Neither did the Twelve in the days of the Savior comprehend what He meant when He said, "I am going away from you; if I go not the Comforter will not come unto you." And so we did not understand Joseph when he said he would not live to see that Temple completed; it was not given us to realize it at that time. After addressing us in this manner he said: "I tell you the burden of this kingdom now rests upon your shoulders; you have got to bear it off in all the world, and if you don't do it you will be damned." That was pretty strong language, but it was full of meaning, it was full of significance. Joseph was trained in the Priesthood before he came to this planet. He understood the Priesthood perfectly before he came here. He understood its work and its lineage, so far as lineage applies to offices in the priesthood. He also understood that he was going away from this earth; but we did not know it until after he was put to death. I was in Boston with President Young the very hour he and his brother Hyrum were slain. And at that moment there was a power of darkness surrounded us, a feeling of heaviness that I never felt before. I had never seen President Young feel so bad in my life before as he did that hour. Nearly all the quorum of the Twelve were on missions in the eastern States when the terrible tragedy at Carthage took place; and we did not hear of it for some time afterwards. We returned to Nauvoo. It has been repeated to you here tonight what was done in the conference in Nauvoo. I do not know whether there is anyone present here tonight but myself who was at that conference--there are but few living who were present on that occasion. Brigham stepped forth as a leader of Israel, as has been said here tonight by Brother Roberts, and Sidney Rigdon also tried to get the presidency; but when his name was put to a vote before the conference of the Latter-day Saints, and they were asked if they wanted him as their guardian, to guide them in the Celestial Kingdom, Brigham said: "All who do, raise your right hand," and I did not see a hand raised in his favor in that congregation. Brigham then asked if they wanted the Twelve Apostles to step forth and magnify their calling and build up the Church and establish the Kingdom of God in all the earth. "All who do, raise your right hand," and almost every soul in that congregation voted; and when Brigham Young arose and commenced speaking, if I had not seen him with my own eyes, there is no one that could have convinced me that it was not Joseph Smith speaking. It was as the voice and face of Joseph Smith; as anyone can testify who was there and acquainted with these two men. Several men have claimed authority to lead the Church, but the Prophet Joseph never conferred any such authority upon any of them. The keys of the Presidency after his death were held by the Twelve Apostles, and by them only, until the Council of the First Presidency was reorganized. I name these things to show that the Lord has put his mark of approval upon the acts of the Apostles who followed the Prophet Joseph Smith in the establishment of this great work upon the earth; and the Priesthood will continue here and the work increase until Jesus Christ shall come in the clouds of heaven. I wish here to ask a question. How has every man who has gone on his own authority and left the Church, and undertaken to build up a Church to himself, succeeded? How has he prospered? What has he done? Why, just as they did who tried to establish "Strangism," and "Rigdonism" and every other "ism" that has ever arisen? They have gone overboard. The power and influence of God have not been with them; the Priesthood has not been with them; the Lord has not called them to do the work they tried to do, and the result has been a failure--a complete failure every time. On the other hand, how has He prospered and blessed those who have gone forth to the nations of the earth and declared the Gospel of Christ to the millions upon millions of their fellow men? Why, He has prospered and blessed them richly, and opened their way to success. Who are they who have gone forth to the nations of the earth and who have visited the islands of the sea, and have accomplished this great work of gathering, built cities and reclaimed the desert? Not those who tried to lead different factions from the Church, not those who were ambitious to lead the people of God; but it has been the Elders of Israel, those who have received the Priesthood from the hands of Joseph Smith and his followers, or through the authority which God gave them. Who are they who came here to these valleys of the mountains whose coming had been pointed out by the finger of God? Who are they who have built these Temples and erected edifices to the great Jehovah? Why, it is the same class of men that was true to Joseph, those who have been true to God and the covenants they made. Has God made any mistake? Read the revelations of the Almighty; they speak for themselves. The Lord has appointed this people to come to this land; this is a great work; we are living in a great dispensation--the dispensation of the last days. The Lord has not deceived any one in this matter; He will deceive no man in regard to this work. This people have traveled from place to place ever since the organization of this Church, until today they are settled here in the valleys of these mountains and have prospered and increased marvelously; and they will continue to grow and increase in strength and power until Christ comes upon the earth. A man cannot leave this Church without the power of God leaves him. It has been the power of the Priesthood that made men great; and no man can handle it only according to the order of God. If they do they will fall, as has been stated in the revelations of God, read by Brother Roberts this evening. I want to say to the young men of Israel, go and do what is right; you need have no fears regarding the authority of this work. The Lord has called the weak things of this earth. He has called them from the plow, from the plane the workshop and the hammer--He has taken the illiterate men of the world and sent them forth to preach the Gospel to the inhabitants of the earth. Even the Lord Jesus Christ was born in a stable and cradled in a manger. He came forth and fulfilled the prophecies. His whole life was one of poverty and affliction. He was scorned and hated by the world of mankind. His Apostles were selected from among the poor and the humble of the earth. So it is with the men who have led the Church in these days. They have been called from various vocations. They have been men who were humble, and God has been with them. God has established His work, and He has sent ministers to the different nations of the earth. I wish to say to the Latter-day Saints, all that we have to do is to be faithful, to keep His commandments, to be humble, to seek Him in mighty prayer and all will be well with us. There has been a great deal of work done in this dispensation. The Lord called this people to the valleys of the mountains in fulfillment of prophecy. Old father Jacob, in blessing Joseph and Ephraim, told them what would take place with them and their posterity to the latest generation; that their blessings should extend to the utmost bounds of the everlasting hills. We are here as descendants of Joseph and Ephraim, and Abraham, who were patriarchs and holy men of God. They had the Priesthood, and it has been continued and handed down from generation to generation as long as God has had a people upon the earth. He has revealed it in this dispensation through the Prophet Joseph, and it is here to stay and will remain until Christ comes. I want to say to the young men and maidens of the Latter-day Saints, have no fears from what you hear through the outside world or from those who are professing to build up the kingdom of God, but who have not got the Priesthood as established by the Almighty through Joseph Smith. If you will do your duty all will be right. I am thankful for the privilege of living so long. I have seen the progress of this work almost from the commencement. I thank God for what I see today. I see great improvement but there is still great room for improvement among us now. I wish to say to our young men there is an evil power, a growing power of darkness around and amongst us. The powers of darkness desire to lead the young men of Israel astray. They think if they can do this, if they can get them to do wickedly, they can weaken this Church. But our young men are raised up to follow in the footsteps of their fathers, and not to be easily led astray. I pray God my Heavenly Father to bless the Latter-day Saints, that we may all have faith in Him and in the revelations and promises He has given, and in all the truths we have received, and if we do so, all will be well with us. We have come here upon a mission. Our mission is a great and responsible one; it is mighty. In fact, we have been called to leave our homes, our fathers, our mothers, our wives, our children, all that is dear to us, and to go abroad to preach the Gospel to the inhabitants of the earth. We have been called to do this, and as Brother Joseph Smith said, if we do not round up our shoulders and help to bear off this kingdom, we shall be damned. No man can receive the Priesthood from the hands of the Almighty and abuse it but what it will be answered upon his head. Therefore, let us all, old and young, improve the time, live our religion, have faith in God and His works. The Lord brought us here, His power has been upon us; by His power and His blessings we have built temples and beautified homes; and there has never been a people that I know of that have ever had the power to rear as many temples in so short a time as we have done in the mountains of Israel. Let us remember this and be faithful, remembering our fasting and prayers, call upon the Lord in secret prayer, and ask him to bless and direct us. The Lord is with us, His hand is over us, and he is guiding this work and will continue to do so until Zion shall arise and be built up and shall stand in beauty, power and become the glory of the whole earth, while the judgments of God shall extend throughout the nations. May God bless you as Mutual Improvement Associations, may He bless every organization and association that has been established as helps and governments to this great latter-day work; and may we be blessed in all our endeavors to do right--which may God grant, for Christ's sake. Amen. 
46208	----	http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. Special thanks to Renah Holmes and Samuel Shreeve for proofreading. A VOICE FROM JERUSALEM, OR A SKETCH OF THE TRAVELS AND MINISTRY OF ELDER ORSON HYDE, Missionary of the Church of Jesus Christ of Latter Day Saints, TO GERMANY, CONSTANTINOPLE, AND JERUSALEM, CONTAINING A DESCRIPTION OF MOUNT ZION, THE POOL OF SILOAM, AND OTHER ANCIENT PLACES, AND SOME ACCOUNT OF THE MANNERS AND CUSTOMS OF THE EAST, AS ILLUSTRATIVE OF SCRIPTURE TEXTS, WITH A SKETCH OF SEVERAL INTERVIEWS AND CONVERSATIONS WITH JEWS' MISSIONARIES, ETC., WITH A VARIETY OF INFORMATION ON THE PRESENT STATE OF THAT AND OTHER COUNTRIES WITH REGARD TO COMING EVENTS AND THE RESTORATION OP ISRAEL. * * * * COMPILED FROM HIS LATE LETTERS AND DOCUMENTS, _The last of which bears date at Bavaria, on this Danube, Jan._ 18, 1842. * * * * LIVERPOOL: PUBLISHED BY P. P. PRATT STAR OFFICE, 36, CHAPEL STREET. * * * * PRINTED BY JAMES AND WOODBURN, 14, HANOVER STREET. INTRODUCTION. The circumstances which gave rise to this mission of Elder Hyde are quite peculiar and extraordinary; and in an American publication are thus described by himself: "Something near eight years ago, Joseph Smith, a prophet and servant of the Most High God, did predict upon my head, that I should yet go to the city of Jerusalem, and be a watchman unto the house of Israel, and perform a work there which would greatly facilitate the gathering together of that people: the particulars of which it is not necessary to mention here. "Year after year has passed away since that period, and my labours in the ministry have been confined to the Gentiles on both sides of the Atlantic. "In the early part of March last (1840), I retired to my bed one evening as usual, and while contemplating and enquiring out, in my own mind, the field of my ministerial labours for the then coming season, the vision of the Lord, like clouds of light, burst upon my view. The cities of London, Amsterdam, Constantinople, and Jerusalem all appeared in succession before me, and the Spirit said unto me, 'Here are many of the children of Abraham whom I will gather to the land that I gave to their fathers, and here also is the field of your labours.' "A strict observance of the movements of the Jews, and a careful examination of their faith relative to their expected Messiah--the setting up of his kingdom among them, and the overthrow of the present kingdoms and governments of the Gentiles, will serve to open the eyes of many of the uncircumcised, when faithfully laid before them, that the great day of the Lord comes not upon them unawares as a thief. "Take, therefore, proper credentials from my people, your brethren, and also from the governor of your state, with the seal of authority thereon, and go ye forth to the cities which have been shown unto you, and declare these words unto Judah, and say: 'Blow ye the trumpet in the land: cry, gather together; and say, assemble yourselves, and let us go into the defenced cities. Let the standard be reared towards Zion. Retire! stay not; for I will bring evil from the north and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way, he is gone forth from his place to make thy land desolate, and thy cities shall be laid waste without inhabitant. Speak ye comfortably to Jerusalem, and cry unto her that her warfare is accomplished--that her iniquity is pardoned, for she hath received at the Lord's hand double for all her sins. Let your warning voice be heard among the Gentiles as you pass, and call ye upon them in my name for aid and for assistance. With you it mattereth not whether it be little or much; but to me it belongeth to shew favour unto them who show favour unto you. Murmur not, therefore, neither be ye sorrowful that the people are slow to hear your petition; but do as has been told you. All things shall work together for your good if you are humble and keep my commandments; for it must needs be that all men be left without excuse, that a righteous retribution may be awarded to all.' "Many other things were shown and told me in the vision which will be made public at the proper time and places. The vision continued open for a number of hours, that I did not close my eyes in sleep." In obedience to the foregoing, Elder Hyde proceeded to lay the circumstances before the authorities of the church, and before the governor of the state of Illinois, who gave their hearty sanction to the mission, and from whom he obtained the following documents: _Letter of commendation from the Conference at Nauvoo, to Elders Orson Hyde and John E. Page, appointing and confirming their appointment to the work whereunto they have been called._ "To all people unto whom these presents shall come, GREETING. Be it known that we, the constituted authorities of the Church of Jesus Christ of Latter Day Saints, assembled in Conference, at Nauvoo, Hancock county, and State of Illinois, on this sixth day of April, in the year of our Lord, one thousand eight hundred and forty, consider an important event at hand--an event involving the interest and fate of the Gentile nations throughout the world. From the signs of the times, and from declarations contained in the oracles of God, we are forced to come to this conclusion. The Jewish nation have been scattered abroad among the Gentiles for a long period; and, in our estimation, the time of the commencement of their return to the "holy land" has already arrived. As this scattered and persecuted people are set among the Gentiles as a sign unto them of the second coming of the Messiah, and also, of the overthrow of the present kingdoms and governments of the earth by the potency of his Almighty arm, in scattering famine and pestilence like the frosts and snows of winter, and in sending the sword, with nation against nation to bathe it in each others blood; it his highly important, in our opinion, that the present views and movements of the Jewish people be sought after, and laid before the American people for their consideration, their profit and their learning; feeling it to be our duty to employ the most efficient means in our power to save the children of men from the "abomination that maketh desolate," we have, by the counsel of the Holy Spirit, appointed Elders Orson Hyde and John E. Page, the bearers of these presents, faithful and worthy ministers of Jesus Christ, to be our agents and representatives in foreign lands, to visit the cities of London, Amsterdam, Constantinople and Jerusalem, and also other places which they may deem expedient; to converse with the priests, rulers, and elders of the Jews, and obtain from them all the information possible; and communicate the same to some principal papers for publication, that it may have a general circulation throughout the United States. As Messrs. Hyde and Page have willingly and cheerfully accepted the appointment to become our servants and the servants of the public in distant and foreign countries for Christ's sake, we do confidently recommend them to all religious and christian people, and to ladies and gentlemen making no profession, as worthy members of society, possessing much zeal to promote the happiness of mankind; fully believing that they will be forward to render them all the pecuniary aid they need, to accomplish this laborious and hazardous mission, for the general good of the human family. Ministers of every denomination upon whom these gentlemen shall call, are requested to hold up their hands, and aid them by their influence, with an assurance that such as do this shall have the prayers and blessings of a "poor and an afflicted people," who have tested the depths of their sincerity, and love for their religion, by the sacrifice of their blood upon a land, shadowed by the stripes and stars of political and religious liberty. Given under our hands at the time and place before mentioned." (Signed) JOSEPH SMITH, JR., CHAIRMAN. ROBERT B. THOMPSON, Clerk. * * * * From the Governor of Illinois. QUINCY, ILLINOIS, April 30th, 1840. Having been informed that the Revd's. Orson Hyde and John E. Page, elders in the church denominated Later Day Saints, are about to depart on their mission to Europe--and having heard the former gentleman preach--and having been made acquainted to some extent with the characters of both, it affords me pleasure to say, that I was much pleased with the sermon delivered by Mr. Hyde; and the reputation of both Gentlemen for talents and christian-like deportment, so far as I have been made acquainted, are unexceptionable; and as such, believe them to be entitled to the respect and kind treatment of all. (Signed) THOMAS CARLIN, Governor of Illinois. * * * * UNITED STATES OF NORTH AMERICA, State of Illinois, } ss: I, Alexander P. Field, Secretary of State, of the State of Illinois, one of the United States of North America, and keeper of the great seal of said State, do hereby certify that Thomas Carlin, who took and signed the foregoing certificate, is now, and was at the time of signing the same, Governor of the State aforesaid, duly elected and qualified to office, with full power by the laws of this State to issue certificates as aforesaid; that said certificate is in due form of law, and that full faith and credit are due his official attestations. In testimony whereof, I have hereunto set my hand, and the great seal of State, at the city of Springfield, this twenty-second day of May, in the year of our Lord, one thousand eight hundred and forty, and of the independence of the United States, the sixty-fourth. (Signed.) A. P. FIELD, Secretary of State." A SKETCH OF THE TRAVELS AND MINISTRY OF ELDER ORSON HYDE. * * * * LETTER I. _Trieste, January_ 1, 1842. DEAR BRETHREN OF THE TWELVE, As the blushing orb of light from his eastern temple sends forth, this morning, over Alpine heights, his streaming columns of golden brightness to greet the earth with a happy new year, welcome its arrival, and crown it with a celestial radience, I might be justly charged with ingratitude towards a gracious and merciful Providence, and a want of generosity and reciprocal kindness towards my brethren, did I neglect to acknowledge the kind aid and protection which heaven has granted me in answer to your faith and prayers. Permit me, therefore, to commence my letter by wishing you all _"a happy new year;"_ and through you, allow me to extend the same wish to all the saints, both in England and America; but _particularly to my wife and dear little children._ I am happy to improve the opportunity, which this hour affords, of writing to you, and that happiness is increased by a firm conviction, that a letter from your unworthy brother, in the Lord, will be received by you with a friendship and cordiality corresponding to that which now animate my bosom. Since it has pleased the Lord to grant unto me health and prosperity--to protect me from the dangers of the climates--from the plague and pestilence that have carried death and mourning on their wing, and return me again in safety to a land of civilised life, these things demand my highest gratitude, as well as demonstrations of praise and thanksgiving, to His exalted name. As a member, therefore, of your honourable quorum, bearing, in common with you, the responsibility under which HEAVEN has laid us, to spread the word of life among the perishing nations of the earth, allow me to say, that, on the 21st of October last, "my natural eyes, for the first time, beheld" Jerusalem; and as I gazed upon it and its environs, the mountains and hills by which it is surrounded, and considered, that this is the stage upon which so many scenes of wonders have been acted, where prophets were stoned, and the Saviour of sinners slain, a storm of commingled emotions suddenly arose in my breast, the force of which was only spent in a profuse shower of tears. I entered the city at the west gate, and called on Mr. Whiting, one of the American missionaries at that place, to whom I had a letter of introduction from Monsieur Muratt, our consular agent at Jaffa. Mr. W. said, that in consequence of the unsettled state of his family, (having just removed to the house which he then occupied,) he was sorry to say it would not be convenient for him to invite me to share his hospitality; but very kindly went with me to the Latin Convent, which is a sort of hotel or home for strangers, and there engaged for me my board and lodging at a reasonable compensation, and said that he would keep a little watch to see that I was well taken care of. This expression of kindness did not escape my notice. After I had been there an hour or two, Mr. Sherman, another American missionary, accompanied by a Mr. Gager, from America, who, I think, was a licentiate from the Presbyterian or Congregational Church, called on me, and after some considerable conversation upon the state of affairs in general, in America, I introduced to them the subject of my mission to that place; and observed, that I had undertaken to do a good work in the name of the Lord, and had come there for a righteous purpose, and wished their co-operation and friendly aid. They assured me that they should be happy to render me any assistance in their power to do good. I thanked them for their kindness, and observed, that as I had had little or no rest since I left Beyrout, I felt worn down with fatigue and a want of sleep, as well as being almost overcome by the excessive heat, and that I also wished to arrange some documents which I had, and then I should be happy to enjoy the privilege of an interview with them, and with Mr. Whiting at the same time. They said they would indulge me in my request at almost any time. I had sent a lengthy communication to the Jews in Constantinople, in the French language, but had reserved a copy of it in the German. As this document set forth, clearly and plainly, the object of my mission there, I translated it into English in order that I might lay the facts before them in as clear a point of light as possible. Accordingly, after wearied nature had sufficiently reposed under sleep's balmy and refreshing shade, I called on Mr. Whiting, according to previous arrangements, and Messrs. Sherman and Gager soon came in. After the usual salutations were passed, and all quietly seated, I expressed to them my gratitude for that opportunity of bearing testimony to the glorious reality, that the Lord was about to visit his people, and also my gratitude to HIM whose hand had been stretched out for my safety and protection, and also to bear me onward to the place where mercy, with all her celestial charms, was embodied in the person of his own Son. I then took the liberty of reading the document containing the object of my mission there, and were it not for its length I would here insert it. After it was read, all sat in private meditation until Mr. Gager interrupted the silence by asking wherein the doctrines of our church differed from the doctrines of the established orthodox churches. I replied as follows: "There are so many different kinds of orthodox doctrines, all differing one from the other, that it might be difficult to determine which one to be the standard by which ours should be tried; but, said I, with your permission, I will set forth and explain to you the principles of our faith, and then you can determine for yourselves wherein they differ from others." So, beginning at the Ministration of the Angel of the Lord, I expounded unto them many things concerning the rise of the church, its organization and ordinances, and form and order of its government, after which Mr. Sherman spake as follows: "Now, we are here trying to do all the good we can, and have been for some length of time; and what more would you have us do, or what more can we do?" I replied after the following: "It appears to me, even allowing your cause to be just and right, that your time is spent here to little or no purpose; not, however, that I would be understood as charging you with idleness or inattention; but the strong and deep-rooted prejudices which reign in the breasts of the people here against you, that they will not even allow you to educate their children, when you propose to do it gratuitously, must render your labours extremely limited; and, further, the genius of your policy does not admit of your making that exertion which the Saviour of the world required his servants to make in former days. You receive a salary from a home institution, and by that institution you are directed to remain here whether the people will hear you or not; whereas the Saviour taught his disciples to depart, and shake the dust from their feet, against that house, city, or people, that would not hear them, and not spend their labour for that which did not profit." To this, Mr. Gager replied, "Although the fruits of our labours do not immediately appear, we ought not to be discouraged. We may labour, and other men may enter into our labours. The husbandman, after he hath sowed his seed, waiteth patiently until it hath received the former and latter rains; and, as the days of miracles are past, we cannot expect men to act now under the immediate direction of the Saviour as they then did." I might have here observed, that it would be a great tax upon the patience of the husbandman, if it did not quite exhaust it, to sow his seed year after year, and reap no fruits of his labour. But-- I replied, that miracles had truly ceased; but, said I, why have they ceased? Mr. Gager said, because they were not necessary. I made answer, that Jesus formerly said to the people, "according to thy faith be it done unto thee;" and said I, I presume he is of the same mind still; but the people have no faith in the power of God, therefore no miraculous favours are shown them; and because the religious world have lost sight of their high privileges, the horizon of their minds beclouded, and faith driven from their hearts by the vain and foolish traditions of uninspired men, the Lord hath sent an holy Angel from the Temple of Light, bearing to the earth truth's unfaded laurels, and has boldly asserted the rights and privileges of all who would seek the face and favour of the MOST HIGH. But against this heavenly message, streaming from the bosom of a compassionate God, with the purest love and good-will to a fallen race, and beaming in the face of men with a celestial radiance, is arranged the cold-hearted prejudices of an unbelieving world. Well did the Saviour ask this question, "When the son of man cometh, shall he find faith on the earth?" With this testimony have I come to Jerusalem; and in the name of my master, who here bore our sins, in his own body, on the tree, I warn all men, so far as I have opportunity, to beware how they lift their hands or their voices against it, for, by the voice of the Lord from Heaven, am I made a witness of the eternal reality of what I have declared. Mr. Whiting then asked if we acknowledged any to be christians except those who embraced our doctrines and joined our church? To this I replied in the following manner: "We believe there are many in all the different churches, with many who are externally attached to no church, who serve the Lord according to the best light and knowledge they have, and this service is unquestionably acceptable in his sight; and those who have died in this condition have no doubt gone to receive the reward of their labours in the mansions of rest. But should He be pleased to send more light and truth into the world, or revive those principles of truth, which have been made to yield their sovereignty to the opinions of men, and they refuse to receive them, or walk in them, their service would cease to be acceptable to the Lord, and with no degree of propriety could we acknowledge them true christians; and we do know, and are sure, that the Lord has caused more light to shine, and that he will hold none guiltless who refuse to walk in it after the means of obtaining it are brought to their knowledge and placed within their reach." These were hard sayings. They observed, that they could not say that these things were not as I had said; but to them they appeared incredibly strange. I then requested that some of them would do me the favour of an introduction to some of the principal Jews in the place: but this request was greeted with a number of _hems_, which commonly mean no more than to allay a little irritation, or tickling in the throat; but on this occasion, from the peculiarity of their tone and cadence, I judged they wished to be a little metaphorical, and so used the term figuratively to mean the following: "We have our scruples about complying with your request, lest it might detract from our influence and popularity." They observed that Mr. Johns, the English Consul, might be the most proper man to grant me the desired favour. I replied, that I knew as little of Mr. Johns as I did of any Jew in Jerusalem, but that I would not insist upon my request being granted. Mr. Whiting then remarked, that he should have no particular objections to do it, but that it could not be well attended to until a day or two hence. This reminded me of a circumstance in England, where duty once led me to call upon a clergyman to do me a little favour, but he said he could not grant it, because I had not come recommended by any one with whom he was acquainted. I replied, that I was very sorry to be so unfortunate on that occasion, as to be recommended by none but my master, who was the Saviour of the world. The two are not exactly similar, yet the former reminded me of the latter. I thanked Mr. W., however, for his kindness, and our interview closed. The fact is, God has one system of etiquette, and reciprocity and this sign-seeking generation has another. The former is hospitality and kindness to the stranger; but the latter is--be very cautious and particular that you render him no assistance, neither show him favour unless he come recommended by our party, or by some others who are honourable and orthodox, like ourselves. But no man is justifiable in the eye of humanity, in the eye of the gospel, or in that eye that never sleeps, in rejecting the reasonable petition of a stranger, though he do not come clothed with letters from the chief priests, scribes, and elders of the people; and it is what no gentleman will do, unless his frankness and liberality have become blasted by the chilling winds of a sectarian atmosphere. With what feelings of commingled pity and contempt does every Latter Day Saint, whose mind has thoroughly canvassed the principles of our faith, and in whose heart dwells that "unction from the Holy One," look upon that want of generosity and frankness, which he is often compelled to witness, when he knows that in his own bosom, independent of a boasting spirit, or any desire of vain glory, are jewels of light, truth, and knowledge, as far superior in lustre to any thing which they possess, as the purest diamond is to the common pebble of the rivulet! I concluded, however, that I would try to discharge my duty before God, without subjecting any one to the humble mortification of giving me an introduction. For myself, I feel not very jealous of my popularity where the cause of truth requires me to hazard it, and am not so very particular. If my name be only recorded in heaven, on the list of the sanctified, it will abundantly compensate me for the sacrifice which duty calls me to make of it among men. Let them, therefore, look upon me as they may, a deceiver or a deceived, a wise man or a fool, I feel very thankful to the Lord for what mine eyes have seen, mine ears have heard, and, more than all, for what my soul has experienced; and it is my constant prayer to an over-ruling Providence, that his free grace may be amply sufficient to bear me triumphantly through life's conflicting scenes, that my poor heart may swell the notes of praise and thanksgiving for ever and ever to HIM who died to save me and wash me from my sins, in his own most precious blood. Summoning up, therefore, what little address I had, I procured a valet d'place, or lackey, and proceeded to the house of Mr. Simons, a very respectable Jew, who, with some of his family, had lately been converted and joined the English Church. I entered their dwelling. They had just sat down to enjoy a dish of coffee; but immediately arose from the table to meet me. I spake to them in German, and asked them if they spoke English; they immediately replied "Yes," which was a very agreeable sound to my ear. They asked me, in German, if I spoke English. I replied, "Ya, Mein Herr." I then introduced myself to them, and, with a little apology, it passed off as well as though I had been introduced by the Pacha. With that glow of warmth and familiarity, which is a peculiar trait in the German character, they would have me sit down and take a dish with them; and as I began to relate some things relative to my mission, the smiles of joy which sat upon their countenances, bespoke hearts not altogether indifferent. There are two ministers of the Church of England there. One was confined to his bed by sickness, and the other, a German, and a Jew by birth, soon came in. After an introduction, I took the liberty to lay open to him some of our principles, and gave him a copy of the communication to the Jews in Constantinople to read. After he had read it, he said that my motives were undoubtedly very good, but questioned the propriety of my undertaking, from the fact that I claimed God had sent me. If, indeed, I had gone to Jerusalem under the direction of some missionary board, or society, and left God out of the question altogether, I should have been received as a celestial messenger. How truly did our Saviour speak, when he said, "I am come in my father's name, and ye receive me not; but if another were to come in his own name, him ye would receive." I replied, however, that so far as I could know my own heart, my motives were most certainly good; yet, said I, no better than the cause which has brought me here. But he, like all others who worship a God "without body or parts," said that miracles, visions, and prophecy had ceased. The course which the popular clergy pursue at this time in relation to the Divine economy, looks to me as though they would say; "O Lord! we will worship thee with all our hearts, serve thee with all our souls and be very pious and holy. We will even gather Israel, convert the heathen, and bring in the millennium, if you will only let us alone that we may do it in our own way, and according to our own will. But if you speak from heaven to interfere with our plans, or cause any to see visions or dream dreams or prophecy whereby we are disturbed or interrupted in our worship, we will exert all our strength and skill to deny what you say, and charge it home upon the devil or some wild fantastic spirit, as being its author." That which was looked upon by the ancient saints, at among the greatest favours and blessings, viz., Revelation from God and communion with him by dreams and by visions, is now looked upon by the religious world as the height of presumption and folly. The ancient saints considered their condition most deplorable when Jehovah would not speak to them; but the most orthodox religionists of this age deem it quite heterodox to even admit the probability that he ever will speak again. O, my soul! language fails to paint the absurdity and abomination of such heaven-opposing, and truth-excluding dogmas; and were it possible for those bright seraphs that surround the throne above, and bask in the sunbeams of immortality, to weep over the inconsistency and irrationality of mortals, the earth must be bedewed with celestial tears. My humble advice to all such is, that they repent and cast far from them these wicked traditions, and be baptized into the new and everlasting covenant, lest the Lord speak to them in his wrath, and vex them in his sore displeasure. After some considerable conversation upon the priesthood and the renewal of the covenant, I called upon him to repent and be baptized for the remission of his sins, that he might receive the gift of the Holy Ghost. What! said he, _I_ be baptized! Yes, said I, _you_ be baptized. Why, said he, I have been baptized already! I replied something after the following: "You have, probably, been sprinkled, but that has no more to do with baptism than any other ordinance of man's device; and even if you had been immersed, you would not have bettered your condition, for your priesthood is without power. If, indeed, the catholic church had power to give you an ordination, and by that ordination confer the priesthood upon you, they certainly had power to nullify that act, and take the priesthood from you; and this power they exercised when you dissented from their communion, by excluding you from their church. But if the catholic church possessed not the priesthood, of course your claims to it are as groundless as the airy phantoms of heathen mythology: so view the question on which side you may, there is no possible chance of admitting the validity of your claims to it. Be it known, therefore, that ordinances performed under the administration of such a priesthood, though they may even be correct in form, will be found destitute of the seal of that authority by which heaven will recognise his own in the day when every man's work shall be tried: though a priesthood may be clothed with the wealth and honours of a great and powerful nation, and command the respect and veneration of multitudes whose eyes are blinded by the thick veil of popular opinion, and whose powers of reflection and deep thought are confused and lost in the general cry of "great is Diana of the Ephesians," yet all this does not impart to it the divine sanction, or animate it with the spirit of life and power from the bosom of the living God; and there is a period in future time, when, in the smoking ruins of Babel's pride and glory, it must fall and retire to the shades of forgetfulness, to the grief and mortification of its unfortunate votaries. In consequence of his great volubility, I was under the disagreeable necessity of tuning my voice to a pretty high key, and of spacing short between words; determining that neither his greatness nor learning should shield him from the shafts of a faithful testimony: but there is more hope of those Jews receiving the fullness of the gospel, whose minds have never been poisoned by the bane of modern sectarianism, which closes the mouth of deity, and shuts up in heaven all the angels, visions, and prophecyings. Mrs. Whiting told me that there had been four Jewish people in Jerusalem converted and baptized by the English minister, and four only; and that a part of the ground for an English church had been purchased there. It was by political power and influence that the Jewish nation was broken down, and her subjects dispersed abroad; and I will here hazard the opinion, that by political power and influence, they will be gathered and built up; and, further, that England is destined, in the wisdom and economy of heaven, to stretch forth the arm of political power, and advance in the front ranks of this glorious enterprise. The Lord once raised up a Cyrus to restore the Jews, but that was not evidence that he owned the religion of the Persians. This opinion I submit, however, to your superior wisdom to correct, if you shall find it wrong. There is an increasing anxiety in Europe for the restoration of that people; and this anxiety is not confined to the pale of any religious community, but it has found its way to the courts of kings. Special ambassadors have been sent, and consuls and consular-agents have been appointed. The rigorous policy which has hitherto characterised the course of other nations towards them, now begins to be softened by the oil of friendship, and modified by the balm of humanity. The sufferings and privations under which they have groaned for so many centuries, have at length touched the mainsprings of Gentile power and sympathy; and may the God of their fathers, Abraham, Isaac, and Jacob, fan the flame by celestial breezes, until Israel's banner, sanctified by a Saviour's blood, shall float on the walls of Old Jerusalem, and the mountains and valleys of Judea reverberate with their songs of praise and thanksgiving to the Lamb that was slain! The imperial consul of Austria, at Galatz, near the mouth of the Danube, to whom I had a letter of introduction from his cousin in Vienna, told me, that, in consequence of so many of their Jewish subjects being inclined of late to remove to Syria and Palestine, his government had established a general consulate at Beyrout for their protection. There are many Jews who care nothing about Jerusalem, and have no regard for God. Their money is all the god they worship; yet there are many of the most pious and devout among them, who look towards Jerusalem as the tender and affectionate mother looks upon the home where she left her lovely little babe. You will discover by this letter, and more particularly by the one written from Alexandria, to Elder Pratt in Manchester, England, that, through the goodness of the Lord, I have been enabled to accomplish that which was told me prophetically, several years ago, by Brother Joseph Smith. Though the blustering snow-storm has thrown the gorgeous folds of his crimson mantle over the mountain tops, which half encircle us on our north and east as we lie here in quarantine, yet their sides towards the base, beautifully terraced and thickly set with vines and olives, though not in their summer dress, present a widely-extended scene of rural beauty and loveliness. All the irregularities and deformities of nature (if, indeed, there are any,) are completely lost in the distant view, though we gaze through the ship's powerful magnifier; so, when the eye of imagination surveys the saints far in the west, their faults and foibles are lost in the distance, (if, indeed, any they have,) and nothing but their virtues appear, which render the society very inviting and extremely desirable. The simple unrestrained language of my heart is--I want to see my brethren, for in their bosoms, I am sure, is a corresponding echo which,-- Like the harp, when the zephyr is sighing To the breath of that zephyr, in music replying, Friendship can tremble with feelings as true. I have just been upon deck to witness the king of day retiring in his robes of state to the western portions of his kingdoms, to proclaim there, in _propria persona_, the advent of 1842, after opening and lighting up the glory of the new year in the east. As his golden disk was sinking behind the western rim of the deep blue waters of the Adriatic, and throwing back, in rich profusion, his soft and glowing beam upon the clear blue sky, with a radiance and splendour peculiar to none but him, thought I, oh, that thou couldest take a thought or good wish from me and bear it on the pathway of one of thy golden beams to my dear little family, which perhaps at this moment is pouring his noon-day splendour obliquely upon the home where they dwell. But another thought succeeded--I will not be a Parsee. There is a Being whose throne is high, and whose glorious image shines forth in the mirror of all his works to feast the mental eye and heal the wounded heart, "His ear is not heavy that he cannot hear, neither is his arm shortened that he cannot save;" to HIM, therefore, will I send a thought on the wing of my evening devotion, and breathe an aspiration that his favour may gladden and cheer the cot where dwell all my earthly hopes and earthly riches: therefore, tarry not for me thou glorious orb of light, but speed thy course onward in the circuit of the heavens, to dye the sheen of other climes, and to roll in the hour when the dead, small and great, shall stand before God. Jerusalem at this time contains about twenty thousand inhabitants; about seven thousand are Jews, and the remainder mostly Turks and Arabs. It is enclosed by a strong wall from five to ten feet thick. On those sides which are most accessible, and consequently most exposed to an attack, the wall is thickest, and well mounted with cannon; it is from twelve to thirty feet in height. The city is situated at the south-eastern extremity of an inclined plane, with the valley of Kedron on the east, and the valleys of Hinnom and Gihon on the south and west, all converging to a point in the valley of Jehosaphat, south-east of the city: from the eastern gate of the city to the top of Mount Olivet, as you pass through the valley of Kedron, is just about one English mile. On the top of this mount you have a fair view of the Dead Sea and river Jordan, which are about fifteen miles in the distance. As I stood upon this almost sacred spot and gazed upon the surrounding scenery, and contemplated the history of the past in connection with the prophetic future, I was lost in wonder and admiration, and felt almost ready to ask myself--Is it a reality that I am here gazing upon this scene of wonders? or, am I carried away in the fanciful reveries of a night vision? Is that city which I now look down upon really Jerusalem, whose sins and iniquities swelled the Saviour's heart with grief, and drew so many tears from his pitying eye? Is that small enclosure in the valley of Kedron, where the boughs of those lonely olives are waving their green foliage so gracefully in the soft and gentle breeze, really the garden of Gethsemane, where powers infernal poured the flood of hell's dark gloom around the princely head of the immortal Redeemer? Oh, yes! The fact that I entered the garden and plucked a branch from an olive, and now have that branch to look upon, demonstrates that all was real. There, there is the place where the Son of the Virgin bore our sins and carried our sorrows--there the angels gazed and shuddered at the sight, waiting for the order to fly to his rescue; but no such order was given. The decree had passed in heaven, and could not be revoked, that he must suffer, that he must bleed, and that he must die. What bosom so cold, what feelings so languid, or what heart so unmoved that can withhold the humble tribute of a tear over this forlorn condition of the Man of Sorrows? From this place I went to the tombs of the prophets in the valley of Jehosaphat, and on my way around the city, I entered the pool of Siloam and freely washed in its soft and healing fountain. I found plenty of water there for baptizing, besides a surplus quantity sent off in a limpid stream as a grateful tribute to the thirsty plants of the gardens in the valley. The pool of Bethsda, which had five porches, yet remains in the city, but in a dilapidated state, there being plenty of water to meet the demands of the city of a better quality, and more convenient--this vast reservoir is consequently neglected. This pool was unquestionably as free and accessible to all the people of Jerusalem as the Thames is to the Cockneys, or the Mississippi to the people of Nauvoo; and from its vast dimensions, it would certainly contain water enough to immerse all Jerusalem in in a day: so the argument against the doctrine of immersion, on the ground that there was not water enough in Jerusalem to immerse three thousand persons in in one day, is founded in an over anxiety to establish the traditions of men to the subversion of a gospel ordinance; and it will be borne in mind also, that the day of Penticost was in the month of May, just at the close of the rainy season, when all the pools and fountains in and about the city were flush with water. What were anciently called Mount Zion and Mount Calvary, are both within the present walls of the city. We should not call them mountains in America, or hardly hills; but gentle elevations or rises of land. The area of what was called Mount Zion, I should not think contained more than one acre of ground; at least as I stood upon it and contemplated what the prophets had said of Zion in the last days, and what should be done in her, I could no more bring my mind to believe that the magnet of truth in them which guided their words, pointed to this place, any more than I could believe that a camel can go through the eye of a needle, or a rich man enter into the kingdom of God. But on the land of Joseph, far in the west, where the spread eagle of America floats in the breeze and shadows the land--where those broad rivers and streams roll the waters of the western world to the fathomless abyss of the ocean--where those wide-spreading prairies (fields of the wood) and extensive forests adorn the land with such an agreeable variety, shall Zion rear her stately temples and stretch forth the curtains of her habitation. The record of Mormon chimes in so beautifully with the scriptures to establish this position, that an honest and faithful examination of the subject is all that is required to expel every doubt from the heart. The customs and manners of the people of the east are so similar to what they were in the days of our Saviour, that almost everything which the traveller beholds is a standing illustration of some portion of scripture: for example, I saw two women grinding wheat at a little hand-mill, consisting of two small stones with a little rude tackling about it, the whole of which one man might take in his arms and carry almost any where at pleasure. One would turn the top stone until her strength was exhausted, and then the other would take her place, and so alternately keep the little grinder in operation. It appears that our Lord foresaw the perpetuity of this custom, even to the time of his second coming; for he said, "Two women shall be grinding at the mill; one shall be taken and the other left; and for aught I know, these two I saw were the identical ones. I also saw the people take a kind of coarse grass and mix it with some kind of earth or peat that had been wet and reduced to the consistency of common mortar, and then lay it out in flattened cakes to dry for fuel. I then, for the first time in my life, saw the propriety of our Saviour's allusion, "If God so clothe the grass of the field, which to-day is, and tomorrow is cast into the oven, &c." I might swell this letter to a volume upon these subjects, but I forbear for the present. One may read of the customs of the East, but it is not like seeing them. To read of a good dinner may brighten up a man's ideas about eating, especially if he be a little hungry; but to sit down at the luxurious board and eat is far more satisfactory. The two cases are not exactly parallel, yet the latter serves to illustrate the former. As I walked about the environs of the town, my spirit struggled within me in earnest prayer to the God of Abraham, Isaac, and Jacob, that he would not only revolutionize this country, but renovate and make it glorious. My heart would lavish its blessings upon it in the greatest prodigality in view of what is to come hereafter. After returning to the city, I found my feet and legs completely coated with dust; for the whole face of the country was like an ash bed in consequence of the great length of the dry season. I then thought how very convenient it must have been for the ancient disciples to fulfil one injunction of the Saviour, "shake off the dust of your feet." Syria at present is in a very unsettled state. The Drewzes and Catholics are fighting almost constantly. They sometimes kill hundreds and hundreds of a day. In some sections it is not unfrequent that the traveller meets some dozen or twenty men by the way-side without heads, in a day. In a letter from Bavaria, I stated that hostilities had recommenced between the Turks and Egyptians; I took the statement from a German paper, but it was a mistake. The hostilities were between the lesser tribes in Syria. The American missionaries at Beyrout and Mount Lebanon have received official notice through Commodore Porter, our minister at Constantinople, from the Grand Sultan, that hereafter they can have no redress by law for any violence, outrage, or cruelty, that may be practiced upon them by the people; and advises them to leave the country. This course is approved of by Commodore Porter. I read the correspondence between him and Mr. Chassan, our consul at Beyrout; but all is going on in the providence of God. Syria and Palestine must ferment and ferment, work and work, until they work into the hands of Abraham's children to whom they rightly belong; and may the God of their fathers bless the hand that aids their cause. I must now begin to think of coming to a close. I have nearly three weeks yet to remain in quarantine. The time seems long; yet I endeavour not to let it run to waste. When our ship shall have obtained her prattique, I shall proceed, if the Lord will, directly to Germany over the Alps, and try to light up a fire there. Will you give me your prayers that God may bless my exertions, and that I may be enabled to conduct myself with that dignity and propriety in all things which become a man of God, and which the purity and virtue of the cause I advocate, so justly merits; and further, that in my great weakness celestial strength may appear. My kind respects to the presidency of the church, and a happy new year to all absent and enquiring friends. With the most kind and tender feelings towards you, and with a heart that will burst with blessings on your heads when your faces I behold, allow your _unworthy_ brother in Christ to close by the following lines which he offers you as a farewell token until Providence shall permit us again to meet: Where the sun leaves his last golden ray, Far over the sea's swelling tide, Will friends, dear and true, for me pray, That I in the Lord may abide? Though distance and time do us part, And scenes new and strange roll between, Your memory is dear to my heart, And friendship's bright star gleams the same. In the west, let its ray pour a light On the circle of Zion's true sons, To greet them with joy in the sight Of Him who has said we are one. To share in the spoils of my love, Her daughters, though last, are not least; For surely, 'twas blest from above Which graced the end of the feast. ORSON HYDE. * * * * DEAR BROTHER PRATT, In consequence of the great distance to Nauvoo, and the uncertainty of this letter reaching our brethren there, should I address it to them, I have thought proper to address it to you, with this request, that you will publish it by itself in pamphlet form, as soon as possible, and send a copy to each one of the twelve, three to the presidency of the church, and one to my wife. I wrote her a lengthy letter from this place, and sent it by an American ship bound directly to New York, and should have sent this along with it if it had been ready. I wish you, also, to send five copies to my brother, Abijah Hyde, Oxford, Newhaven County, and State of Connecticut, that he may send one to each of my other brothers, and one also to each of my sisters, and that I wish them and their families to consider themselves embraced within the circle of every good wish expressed in it. The size of the edition I leave with you to determine. You know that I, like yourself and every other Latter Day Saint preacher, have no salary except the voluntary contributions of the people where we labour; and having been absent from my family nearly two years, my arm and my purse have been too short to render them much assistance. I wish you, therefore, to forward a sufficient number of copies to each branch of the church any where this side of the Atlantic, that all who wish for a copy may have one; and whatever any brother, sister, or friend, shall be disposed to give in return, for the benefit of my wife and children, will be most gratefully received by them, and no less so by me. It can be handed to the agent to whom you shall send the copies, and he can forward it to you through the post, or otherwise as you shall direct, which will enable you to pay the printer; and the balance (should there be any) I will advise you in due time how to convey it to my family. But should you discover any impropriety in the plan, or should it be inconsistent for you to carry it into execution, you are at liberty to use the document as your better wisdom may direct you, only send it in some form to Nauvoo as soon as possible. Perhaps I feel too anxious about my family, but where the heart has only few objects to share its sympathies, upon those few objects the sun of affection shines with warmer and more brilliant ray. My family is my earthly all; and of late my feelings concerning them are very peculiar. It is nearly a year since I have heard anything of them, and being confined here in quarantine, perhaps I have become childish. My kind respects to yourself and family, to brothers Snow and Adams, and to all the Saints in England; may God bless you all: pray for me. I am your brother in Christ, ORSON HYDE. P.S. In justice to the American missionaries at Jerusalem, I must say, however, particularly of Mr. Whiting, with whom I became most acquainted, that as men, their conduct towards me was both courteous and civil; and when I left Mr. W.'s house I could not withhold my blessing from himself and family--his interesting wife and lovely little girls, who all speak fluently the English and Arabic. A kind word or action towards a stranger in a strange land is not soon forgotten. May the Lord bless them and their families with his salvation, through the knowledge of the truth, was my desire then, and is my prayer still. Note.--Expecting a letter or letters from you to be lodged in Bavaria for me, I have addressed a note there requesting them (if any) to be forwarded to me at this place; but as my note went on shore in the bustle without the postage being paid, and having to pass through different kingdoms, I do not expect it will be forwarded. I hope, however, to get news from you and the church when I get there myself. I hope also to hear something from my wife. I feel that a word from her would be more precious than gold; yet I am afraid to hear lest she may be in trouble, or some of her friends dead--a father or mother perhaps, or brother or sister. Yet I try to comfort myself with the thought that my long absence is the cause of all my bad feelings. The Lord knows, and I pray that he may bind up every broken heart. Fare-thee-well; thy brother in the Lord, O. H. * * * * LETTER II. _Trieste, January_ 17, 1842. DEAR BRETHREN AND SISTERS AT NAUVOO, I have just written a lengthy letter to the Twelve, and sent it by way of Elder Pratt, in England. In that, and in a former one written to him from Alexandria in Egypt, is contained an account of my mission to Jerusalem. I feel, however, as though I wished to write a few lines more on this the last day of my confinement on ship board, where I have spent the last fifty-six days: six days in the harbour of Alexandria--twenty-two days on our passage--and twenty-eight here in quarantine. To-morrow, if the Lord will, the the jubilant song, with its thrice welcome melody, will greet the ears of a poor captive exile, the prison doors give way, and he be permitted once more to breathe the air of freedom in a land where he is not annoyed by the sight of the star and crescent, the turban and the covered face--all of which are an abomination in my sight. The thoughts which I record will, no doubt, be scattering, and like "the gleaning of grapes when the vintage is done;" or like a few indolent belated stragglers going to the place of worship on a Sabbath morning after the more conscientious and faithful have broken the silence which hovered around the place of their devotion, and greeted the morning with their prayers and joyful acclamations of praise to the Lord their God. It is now rapidly advancing to the close of two _long_ years since I had the pleasure of mingling my voice with yours in ascribing honour and thanksgiving to that Being whose arm alone has been my support, and whose kind angel has swept the misty vapours far away which dispondency would feign cast over the star of hope, and nearly one year since I have heard ought direct from you. While in Bavaria, I saw a statement in a German paper that Brother Joseph had been apprehended and confined in prison. I knew not but that it might be so; yet I was inclined to set it down among the numerous deaths which he has suffered, the imprisonments which he has endured, and the various runaways of which he has been guilty, according to the flood of newspaper slang which has been poured forth upon a deceived public: but as time allows nothing to remain stationary, you may judge of my anxiety to hear from you, particularly when the happiness or misery of my own dear wife and little children is identified with your own. I sometimes fancy myself in your midst, in my hours of silent meditation, gazing upon a large concourse of saints. I see many, _very_ many strange faces that I never saw before; while others with whom I was familiarly acquainted, I do not see. Being anxious to know where they are, I inquire after them; but am told, with a sigh that contains no fiction, that time--that cruel and unfeeling destroyer of the human race, has borne them on his untiring wing to a long and sleepy mansion, to await the hour when the voice of the Archangel and the trumpet of God shall bid their sleeping dust arise, and come forth to receive the reward of their labours. O, ye precious souls! your debt is paid, and I cannot but embalm your memory with a tear as these lines slip from my pen. There, for instance, sits a brother looking steadily upon his little daughter. His melancholy mien bespeaks a heart wadeing deep in sorrow: he puts his handkerchief to his face and bursts into tears. I ask the cause of that; and am told, that that brother has lately lost his wife; and as he looked upon the young and tender flower, and recognised in her the kind and affectionate features of the companion of his youth who now sleeps in the arms of death, he immediately contrasted all her virtues with every unkind word that he might have given her, and every ungenerous action; and the thought that his children are bereft of a mother, and his own bosom of its dearest friend, swells his heart to a burst of grief; and every unkind word which he might have given her in the warmth of the moment, now rushes upon his memory, pierces his soul, and adds an additional pang to the flood of grief which overwhelms him. "Husbands," whoever you are, "love your wives, and be not bitter against them." The delicacy of their sex, the vivid perceptibility of their mind, and the soft and engaging virtues of their heart, which weave themselves into the rugged recesses of man's masculine temperament and constitute him a fit member of society, render them entitled to the warmest affections of your heart, and to the generous protection of your arm. In another part sits a sister clad in deep mourning, with a number of little children about her. The solemnity which sits upon the countenance, and the sad melancholy which lingers in her eyes, declare that her mourning is not all on the outside. She looks upon the little ones and beholds in them the generous and manly features of their sire, but his place his vacant: And pray, where is he? Oh! as the sturdy oak of the forest is laid low by the shaft from heaven, so has their dear father fallen by an arrow from the bow of a strong archer, and these young and tender branches which have sprung forth from his roots, only are left to perpetuate his name. None but God knows the anguish of that sister's heart, as she hides her face, and pours forth her grief in flowing streams of tearful eloquence. But stay, my hand, open not those wounds afresh when thou hast no balm to bind them up: but may the Lord, whose province it is to comfort all that mourn, and to bind up the broken-hearted, soothe the sorrows of those afflicted ones, and pour the oil of consolation into their grieved and wounded spirit. When, oh! when shall human grief and woe come to a final end? Thank kind heaven, there is a time when these must cease. In the times of the restitution of all things, when the son of the virgin shall have disarmed death of his power and triumphed over every foe of man; then shall the tree of life spread wide its branches, bloom in eternal spring, and exhale his rich and life-giving odours to the breeze, carrying life, health, and joy upon its balmy wing to every department of God's creation. "Behold we bring you glad tidings of great joy which shall be unto all people." I have not performed this long journey without encountering _some few_ hardships, but I will not mention them; suffice it to say, that I am well at present. The past is over and gone, and I leave the future with my master. You certainly have an interest in my prayers day and night, and I hope you will send up a good wish occasionally for me; yes, even for me. I need it. My heart is full, and I can write no more upon these matters. Let me now tell you something about a thunderstorm at sea. I have crossed the Atlantic three times--once the German and Black seas, and all about the Levante, besides sailing much on the American waters; but never, no, never before did I witness nature in such a rage on the deep, as once on this last voyage off the island of Candia, about the 7th of December. The sun sat behind the rising bulwarks of a dark and gloomy cloud as though he would not look upon the scene that awaited us: this said to the experienced tar, "there is danger on the deep." About six o'clock in the evening, the breath of the monster reached us: all hands aloft furling sails. The sky became suddenly black--the sea began to roll in upon our weather-beam and lash the hull of our ship, tossing her from surge to surge with as much ease as a giant would sport with an infant. The scene became grand. Our vessel stood on her course--wind on her larboard quarter, and under fore and close-reefed maintopsail only; while thunders loud and long uttered their voices from on high, and rolled through the vaulted canopy as if clothed with the official mandate from Jehovah for the sea to give up its dead. The lightnings issued from the womb of darkness in fiery streams of blazing vengeance to light up the terror of the storm. A feeling of solemnity and awe rolled across my bosom as I gazed upon the troubled deep, raging in the wildness and fury of a tempest. The spray of the clipped surge was frequently whirled on the wing of the eddying currents like mighty cascades upon our deck, while the rain descended like torrents from the mountains. Abroad on the deep, the crested billows rolled high their fleecy heads, and threw up thin sheets of foam in great majesty, coruscating in the lightning's glare; and for a few minutes it really appeared to me that the elements had engaged in a pitched battle--the crown of sovereignty to be awarded to the victor. The winds howled through our almost naked shrouds like a thousand winged spirits waiting to chaunt our requiem; but under the providential care of HIM who governs the winds and the waves, and who formed the ocean from his palm, our gallant barque bore us safely out the gale. Then said I-- "God speed thee, good ship, on thy pathway of foam, The sea is thy country, the billow thy home." When the light of the next morning had dawned upon us, I arose and went out upon deck, and found our lady of the deep attired in full dress, bearing us over the bosom of the gently rolling billow, apparently as careless and unconcerned as though nothing had happened; and, safely has she brought us into port, so I will sing-- Now on Europe's shores we're landed, Far away from ocean's roar; Where howling winds and rolling surges, Disturb our anxious hearts no more. Still is every note of tempest, Calmly sleeps the peerless wave; An emblem of our friends departed, Whose dust reposes in the grave. Thanks to Him who holds the billow, And rides aloft on fleecy clouds; Let heaven, earth, and seas adore him, With all the vast unnumber'd crowds. Worthy! worthy is the Saviour! Who, for sinners, once was slain; Swell! oh, swell! the joyful anthem, All ye wretched sons of men. Come unto this bleeding fountain, Meek and lowly you must be; Bear the cross and wash in Jordan, Then from guilt he'll set you free. My poetic organ is not largely developed, so for the correctness of the measure and rhyme of these few lines I will not be responsible. When in Bavaria I wrote brother Joseph a long letter; it was sometime in August last. I hope he received it, for I think it would do him good--at least it was written with that intention; and I sent one to my wife at about the same time: the answers I hope to receive when I get to Bavaria again. Fare you well; I love you all, I pray for you all, and by the grace of God, I always shall. I am your brother, far away, and yet near, ORSON HYDE. * * * * _Regenshurgh, January_ 30, 1842. TO BROTHER PRATT ALONE, Sir,--I have thought proper to send this letter to you also, for the same reasons as are assigned in the other. You will therefore publish them both together, if you shall think proper to do any thing with them. The whole was written in Trieste, except these last lines. Not having a convenient opportunity to send them from that place, I brought them with me here to Regensburgh. I now have the pleasure of acknowledging the receipt of your two letters, and one from my wife and brother Joseph, dated 14th November last. I was thrice glad to hear from you all: I laughed and cried altogether. I have no room here to reply, but you may hear from me again by and by. Dear Brother,--I have not forgotten looking at you through the crevices of a prison, neither have I forgotten what my thoughts were at that time; but if I had had the strength of a Sampson, then was the time that I would have used it for your deliverance. I need not be particular to explain my own situation at that time; "but God be thanked that I am where I am." If enemies are strong and many, nail your flag to the spanker gaff, keep close to the wind, and if your metal is not heavy enough, the artillery of heaven will play upon them. ORSON HYDE. * * * * LETTER III. [A] [Footnote A: This letter and the following are of much earlier date than the two preceding, and have either wholly or in part appeared previously in the _Millennial Star_.] _Alexandria, Nov._ 22, 1841. DEAR BROTHER PRATT, A few minutes now offer for me to write, and I improve them in writing to you. I have only time to say that I have seen Jerusalem precisely according to the vision which I had. I saw no one with me in the vision; and although Elder Page was appointed to accompany me there, yet I found myself there alone. The Lord knows that I have had a hard time, and suffered much, but I have great reason to thank him that I enjoy good health at present, and have a prospect before me of soon going to a civilized country, where I shall see no more turbans or camels. The heat is most oppressive, and has been all through Syria. I have not time to tell you how many days I have been at sea, without food, or how many snails I have eaten; but if I had had plenty of them, I should have done very well. All this is contained in a former letter to you, written from Jaffa. I have been at Cairo, on the Nile, because I could not get a passage direct. Syria is in a dreadful state--a war of extermination is going on between the Drewzes and Catholics. At the time I was at Beyrout, a battle was fought in the mountains of Lebanon, near that place, and about 800 killed. Robberies, thefts, and murders, are daily being committed. It is no uncommon thing to find persons in the street without heads. An English officer in going from St. Jean d'Acre to Beyrout, found ten persons murdered in the street, and was himself taken prisoner, but was rescued by the timely interference of the Pacha. The particulars of all these things are contained in a former letter. An American traveller, named Gager, a licensed minister of the Congregational or Presbyterian Church, left Jerusalem in company with me. He was very unwell with the jaundice when we left, and at Damietta we had to perform six days' quarantine before we ascended the Nile. On our passage up he was taken very ill with a fever, and became helpless. I waited and tended upon him as well as our circumstances would allow; and when we landed at Bulack, I got four men to take him to the American consul's, in Cairo, on a litter; I also took all his baggage there, and assisted in putting him upon a good bed--employed a good faithful Arabian nurse, and the English doctor. After the physician had examined him, he told me that he was very low with a typhus fever, and that it would be doubtful whether he recovered. Under these circumstances I left him to obtain a passage to this place. After I had gone on board a boat, and was just about pushing off, a letter came from the doctor, stating that poor Mr. Gager died in about two hours after I left him. He told me before we arrived at Cairo, that he was 27 years of age, and his friends lived in Norwich, Connecticut, near New London, I think. There are many particulars concerning his death which would be interesting to his friends, but I have no time to write them now. On Sunday morning, October 24th, a good while before day, I arose from sleep, and went out of the city as soon as the gates were opened, crossed the brook Cedron, and went upon the Mount of Olives, and there, in solemn silence, with pen, ink, and paper, just as I saw in the vision, offered up the following prayer to him who lives for ever and ever: "O Thou! who art from everlasting to everlasting, eternally and unchangeably the same, even the God who rules in the heavens above, and controls the destinies of men on the earth, wilt Thou condescend, through thine infinite goodness and royal favour, to listen to the prayer of thy servant which he this day offers up unto thee in the name of thy holy child Jesus, upon this land where the Sun of Righteousness sat in blood, and thine _Anointed One_ expired. "Be pleased, O Lord, to forgive all the follies, weaknesses, vanities, and sins of thy servant, and strengthen him to resist all future temptations. Give him prudence and discernment that he may avoid the evil, and a heart to choose the good; give him fortitude to bear up under trying and adverse circumstances, and grace to endure all things for thy name's sake, until the end shall come, when all the saints shall rest in peace. "Now, O Lord! thy servant has been obedient to the heavenly vision which thou gavest him in his native land; and under the shadow of thine outstretched arm, he has safely arrived in this place to dedicate and consecrate this land unto Thee, for the gathering together of Judah's scattered remnants, according to the predictions of the holy prophets--for the building up of Jerusalem again after it has been trodden down by the Gentiles so long, and for rearing a temple in honour of thy name. Everlasting thanks be ascribed unto thee, Father! Lord of heaven and earth, that thou hast preserved thy servant from the dangers of the seas, and from the plague and pestilence which have caused the land to mourn. The violence of man has also been restrained, and thy providential care by night and by day has been exercised over thine unworthy servant. Accept, therefore, O Lord, the tribute of a grateful heart for all past favours, and be pleased to continue thy kindness and mercy towards a needy worm of the dust. "O Thou, who didst covenant with Abraham, thy friend, and who didst renew that covenant with Isaac, and confirm the same with Jacob with an oath, that thou wouldst not only give them this land for an everlasting inheritance, but that thou wouldst also remember their seed for ever. Abraham, Isaac, and Jacob, have long since closed their eyes in death, and made the grave their mansion. Their children are scattered and dispersed abroad among the nations of the Gentiles like sheep that have no shepherd, and are still looking forward for the fulfilment of those promises which thou didst make concerning them; and even this land, which once poured forth nature's richest bounty, and flowed, as it were, with milk and honey, has, to a certain extent, been smitten with barrenness and sterility since it drank from murderous hands the blood of Him who never sinned. "Grant, therefore, O Lord, in the name of thy well-beloved Son, Jesus Christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirsty soil. Let the vine and the olive produce in their strength, and the fig tree bloom and flourish. Let the land become abundantly fruitful when possessed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication; upon it let the clouds distil virtue and richness, and let the fields smile with plenty. Let the flocks and the herds greatly increase and multiply upon the mountains and the hills; and let thy great kindness conquer and subdue the unbelief of thy people. Do thou take from them their stony heart, and give them a heart of flesh; and may the sun of thy favour dispel the cold mists of darkness which have beclouded their atmosphere. Incline them to gather in upon this land according to thy word. Let them come like clouds and like doves to their windows. Let the large ships of the nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness, wipe the tear of sorrow from their eye. "Thou, O Lord, did once move upon the heart of Cyrus to shew favour unto Jerusalem and her children. Do thou now also be pleased to inspire the hearts of kings and the powers of the earth to look with a friendly eye towards this place, and with a desire to see thy righteous purposes executed in relation thereto. Let them know that it is thy good pleasure to restore the kingdom unto Israel--raise up Jerusalem as its capital, and constitute her people a distinct nation and government, with David thy servant, even a descendant from the loins of ancient David, to be their king. "Let that nation or that people who shall take an active part in behalf of Abraham's children, and in the raising up of Jerusalem, find favour in thy sight. Let not their enemies prevail against them, neither let pestilence or famine overcome them, but let the glory of Israel overshadow them, and the power of the highest protect them; while that nation or kingdom that will not serve thee in this glorious work must perish, according to thy word--'Yea, those nations shall be utterly wasted.' "Though thy servant is now far from his home, and from the land bedewed with his earliest tear, yet he remembers, O Lord, his friends who are there, and family, whom for thy sake he has left. Though poverty and privation be our earthly lot, yet ah! do Thou richly endow us with an inheritance where moth and rust do not corrupt, and where thieves do not break through and steal. "The hands that have fed, clothed, or shown favour unto the family of thy servant in his absence, or that shall hereafter do so, let them not lose their reward, but let a special blessing rest upon them, and in thy kingdom let them have an inheritance when thou shalt come to be glorified in this society. "Do Thou also look with favour upon all those through whose liberality I have been enabled to come to this island; and in the day when thou shalt reward all people according to their works, let these also not be past by or forgotten, but in time let them be in readiness to enjoy the glory of those mansions which Jesus has gone to prepare. Particularly do thou bless the stranger in Philadelphia, whom I never saw, but who sent me gold, with a request that I should pray for him in Jerusalem. Now, O Lord, let blessings come upon him from an unexpected quarter, and let his basket be filled, and his storehouse abound with plenty, and let not the good things of the earth be his only portion, but let him be found among those to whom it shall be said, 'Thou hast been faithful over a few things, and I will make thee ruler over many.' "O my father in heaven! I now ask thee in the name of Jesus to remember Zion, with all her stakes, and with all her assemblies. She has been grievously afflicted and smitten; she has mourned; she has wept; her enemies have triumphed, and have said, 'Ah, where is thy God?' Her priests and prophets have groaned in chains and fetters within the gloomy walls of prisons, while many were slain, and now sleep in the arms of death. How long, O Lord, shall iniquity triumph, and sin go unpunished? "Do Thou arise in the majesty of thy strength, and make bare thine arm in behalf of thy people. Redress their wrongs, and turn their sorrow into joy. Pour the spirit of light and knowledge, grace and wisdom, into the hearts of her prophets, and clothe her priests with salvation. Let light and knowledge march forth through the empire of darkness, and may the honest in heart flow to their standard, and join in the march to go forth to meet the Bridegroom. "Let a peculiar blessing rest upon the presidency of thy church, for at them are the arrows of the enemy directed. Be thou to them a sun and shield, their strong tower and hiding-place; and in the time of distress or danger be thou near to deliver. Also the quorum of the twelve, do thou be pleased to stand by, for thou knowest the obstacles which we have to encounter, the temptations to which we are exposed, and the privations which we must suffer. Give us, therefore, strength according to our day, and help us to bear a faithful testimony of Jesus and his gospel, and to finish with fidelity and honour the work which thou hast given us to do, and then give us a place in thy glorious kingdom. And let this blessing rest upon every faithful officer and member in thy church. And all the glory and honour will we ascribe unto God and the Lamb for ever and ever. Amen." * * * * On the top of Mount Olives I erected a pile of stones as a witness according to the ancient custom. On what was anciently called Mount Zion, where the temple stood, I erected another, and used the rod according to the prediction upon my head. I have found many Jews who listened with intense interest. The idea of the Jews being restored to Palestine is gaining ground in Europe almost every day. Jerusalem is strongly fortified with many cannon upon its walls. The wall is ten feet thick on the sides that would be most exposed, and four or five feet where the descent from the wall is almost perpendicular. The number of inhabitants within the walls is about twenty thousand. About seven thousand of this number are Jews, the balance being mostly Turks and Armenians. Many of the Jews who are old go to this place to die, and many are coming from Europe into this Eastern world. The great wheel is unquestionably in motion, and the word of the Almighty has declared that it shall roll. I have not time to write particulars now, but suffice it to say, that my mission has been quite as prosperous as I could expect. I am now about to go on board a fine ship for Trieste, and from thence I intend to proceed to Regensburgh, and there publish our faith in the German language. There are those who are ready and willing to assist me. I send you this letter by Captain Withers, an English gentleman, who goes direct to England on board the Oriental steamer. He has come with me from Jerusalem. If I had money sufficient I should be almost tempted to take passage on board of her to England, but this I cannot do. On receipt of this, I wish you to write to me immediately, and direct to Regensburgh, on the Danube, Beyern, or Bavaria. If you know anything of my family, tell me. My best respects to yourself and family, to brothers Adams and Snow, and to all the saints in England. May grace, mercy, and peace, from God our Father, and from the Lord Jesus Christ, rest upon you all from this time, henceforth, and for ever. Amen. Your brother in Christ, ORSON HYDE. P.S. Mr. Gager died on the 15th instant, at four o'clock in the afternoon. * * * * LETTER IV. _Jaffa, October_ 20, 1841 DEAR BROTHER PRATT, Yesterday I arrived in this place from Beyrout, and just as I was about to start from the American consul's in this place to Jerusalem, at a most enormous price, a company of English gentlemen rode in from Jerusalem with many servants all armed, and they were to return immediately to Jerusalem, and I can go for little or nothing comparatively speaking. I have only time to say a few words; but through the favour of heaven I am well and in good spirits, and expect, in a day or two, to see Jerusalem. My journey has been long and tedious, and consequently expensive. If I get back to England with money enough to buy my dinner, I shall think myself well off. The country is in a terrible state. While I was at Beyrout, a terrible battle was fought in Mount Lebanon, about six hours' walk from Beyrout, between the Drewzes and Catholics. It was said that about four hundred were killed on each side. An English officer, returning from St. Jean d'Acre to Beyrout, was taken by the Drewzes, and would have been killed had not the Pacha come to his rescue. He said that he found ten human bodies in the street on his way without heads. Thefts, murders, and robberies are taking place almost continually. The American missionaries in Beyrout and Mount Lebanon have had notice from the Grand Sultan, through our minister at Constantinople, Commodore Porter, to leave the country, and a prospect that all the missionaries in Syria will have to leave. This is only conjecture, however. But in this, if it do take place, I can see plainly the hand of Providence. The fact is, this land belongs to the Jews; and the present fermentation thereof shows to me that it is fast working back into the hands of its rightful heirs. God will, in due time, drive out the Canaanites, so that no more a Canaanite shall be found in the land, or in the house of the Lord. I find that almost an universal anxiety prevails respecting the return of the Jews. The waters are troubled because the Angel has descended. My heart leaps for joy at the prospect of seeing that land, and there fulfilling my mission. When we left Smyrna for Beyrout, we only took in stores for one week, thinking that would surely be sufficient, as the voyage is usually made in four days; but we were nineteen days on the passage. A number of days I eat snails gathered from the rocks, but the greatest difficulty was, I could not get enough of them. I was so weak and exhausted that I could not go on shore after the slight exertion of drawing on my boots. But that is past; I am now strong and well, and have plenty to eat. I now have nothing but land pirates, in the shape of Arabs, to encounter. An Englishman seems like a brother, let his religion be what it may. Yet I am very partial to the fulness of the gospel; for in it I have great joy. The servants are now waiting for me, and I must gird on my arms and be off. Yet one thing I will notice, which is this: On my passage from Beyrout to this place, the night before last, at one o'clock, as I was meditating on the deck of the vessel, as she was beating down against a sultry schroke wind, a very bright glittering sword appeared in the heavens, about two yards in length, with a beautiful hilt, as plain and complete as any cut you ever saw. And, what is still more remarkable, an arm, with a perfect hand, stretched itself out and took hold on the hilt of the sword. The appearance really made my hair rise, and the flesh, as it were, to crawl on my bones. The Arabs made a wonderful outcry at the sight; O, Allah, Allah, Allah![A] was their exclamation all over the vessel. [Footnote A: Lord, Lord, Lord!] I mention this because you know there is a commandment to me which says, "Unto you it shall be given to know the signs of the times, and the sign of the coming of the son of man." May the Lord bless you all in England and in America. And I pray that he will bless my wife, and my dear little children; God knows that I want to see them--yea, and all the saints. I have many particulars that I would like to write, but time will not allow at this time. You will hear from me again by the first opportunity, if the Arabs don't kill me. There is no post here; letters are sent by private conveyance, through friends, &c. God bless you and the cause of Zion is my last prayer. My love to brothers Snow and Adams, and all the brothers and sisters in the communion: pray for me. Yours, in great haste, ORSON HYDE. * * * * THE GATHERING OF ISRAEL. BY MRS. TINSLEY. _(From the Monthly Chronicle for April.)_ A sound hath pass'd through the nations, heard By the heart alone, when its depths are stirr'd; Mightier than that of storm-lifted seas, Than the tempest's rush amid forrest trees; Mightier than sorrow's earth-born cry, Than the shout of kings to victory; And still, where its tale hath gone, A voice to the breeze is cast, "On to Jerusalem, brothers, on! We have gain'd our home at last! "Lift up thine head, O Israel! yet From the depths of the darkness round thee set; Rejoice, for the chosen of the Lord Have listened once more to His living word; Calling them forth from the nations around, To the hallow'd rest of their father's ground: And still, as the goal is won, Let the thrilling shout be past, On to Jerusalem, brothers, on! We have gain'd our home at last! "Was the scoffer strong in the days of old, Fenced by his idols of dust-won gold, Mocking their hope, while his footsteps trod With the prophet-gather'd hosts of God? Heed him not now in the times that be, For ours is no common destiny; But, with true armour, won From the stores of the mighty past, On to Jerusalem, boldly on! We have gain'd our home at last! "Did the desert of old yield its gushing wave, For the pilgrim-fathers their thirst to lave? Did the vision of God before them stand, Guiding their steps to the promis'd land? And shall we, their children, all forget That this mighty arm is our refuge yet? No! by the hope whereon We have lean'd through the stormy past! On to Jerusalem, brothers, on! We have gain'd our home at last! "There flow the waters that flow'd of yore, Washing no trace from the hallow'd shore; There rise the hills where our fathers bow'd When the voice of God shook the riven cloud; And the boughs of the stately cedar thrill With that holy breath, for it stirs them still: And we, are we call'd upon By a voice to the desert cast? On to Jerusalem, Israel, on! We have gain'd our home at last!" * * * * _Liverpool: James and Woodburn, Printers, 14, Hanover Street._ Transcriber's Note Some obvious printer's errors (e.g. 'injuction' for 'injunction') have been corrected as seemed reasonable. Some unusual spellings (e.g. 'radience,' 'Bethsda') and inconsistent quotation marks in the original have been maintained. 
35562	----	http://bencrowder.net/books/mtp. Volunteers: Benjamin Bytheway, Byron Clark, Ben Crowder, Tom DeForest, Eric Heaps, Jason Hills, Tod Robbins. Rational Theology As Taught by the Church of Jesus Christ of Latter-day Saints BY JOHN A. WIDTSOE Published for the Use of the Melchizedek Priesthood by the General Priesthood Committee 1915 Copyright, 1915 BY JOHN A. WIDTSOE PREFACE A rational theology, as understood in this volume, is a theology which (1) is based on fundamental principles that harmonize with the knowledge and reason of man, (2) derives all of its laws, ordinances and authority from the accepted fundamental principles, and (3) finds expression and use in the everyday life of man. In short, a rational theology is derived from the invariable laws of the universe, and exists for the good of man. This volume is an exposition; it is not an argument. The principles of the Gospel, as held by the Church of Jesus Christ of Latter-day Saints, are stated, briefly, simply and without comment, to show the coherence, reasonableness and universality of the gospel philosophy. The authority for many of the statements found in the volume is given in the references included in the appendix. The doctrines herein stated are, however, the common knowledge of the members of the Church. No attempt has been made to correlate the doctrines discussed with current philosophical opinions. Those who are led to study this rational theology in the light of the best knowledge and soundest thought, will enter a fertile field, and will find a surprising harmony between the Gospel and all discovered truth. The book could not be made larger, were it to serve well the special purpose for which it was written. Therefore, the treatment is brief and many important and interesting subjects are omitted. Moreover, the book had to be completed within a short, set time, and many of the imperfections of the work are the results of the hurried preparation. Every writer who in this day attempts an exposition of the Gospel must draw heavily upon the clear thoughts of those who, from Joseph Smith to the living workers, have written and spoken in behalf of the truth. I acknowledge, gratefully, my obligation to the makers of "Mormon" literature. Many friends have, also, in various ways, given kindly aid; to them I offer hearty and sincere thanks. JOHN A. WIDTSOE. LOGAN, UTAH. CONTENTS FUNDAMENTALS AND PRE-EXISTENT STATE. Chapter 1. **The Meaning of Theology** Man in the Universe--A Man's Religion--Theology Defined--The Gospel--The Purpose of this Book. Chapter 2. **How Knowledge is Gained** The Senses--The Sixth Sense--Transmitted Knowledge--The Use of the Reason--The Foundation of Rational Theology. Chapter 3. **Eternalism** All Knowledge, the Basis--Eternal Matter--Universal Matter, Indestructible--Eternal Energy--Universal Intelligence--Eternal Intelligence--The Eternal Relationship--An Eternal Plan--Eternalism. Chapter 4. **The Will of Man** The Primeval Condition--The Intelligence of Man--The Will of Man-- Value of the Will. Chapter 5. **The Great Law** Increasing Complexity of the Universe--Man and the Great Law--The Law of Development. Chapter 6. **God and Man** Why God is God--Many Gods--Why Man is Man--God's Help to Man--Man's Help to God--God's Attributes. Chapter 7. **Man Is That He May Have Joy** Consciousness and the Universe--The Primeval Condition--The First Estate--The Second Estate--The Third Estate--Everlasting Joy. Chapter 8. **Man's Free Agency** In the Beginning--The Council in Heaven--The Need of a Savior--Man's Part in the Great Plan--Free Agency. Chapter 9. **The Great Plan** Forgetfulness--Subject to Earth Conditions--Laws to Be Obeyed--An Organization--All to Accept the Plan--The Meaning of the Earth Plan. THE BEGINNING OF THE EARTH WORK. Chapter 10. **The Coming of Man** Making of the Earth--The Builders--The Coming of Man--The "Fall"-- The First Blessing--The Garden of Eden--A Wise Beginning. Chapter 11. **The Course of the Gospel on Earth** Adam Hears the Gospel--The First Dispensation--The First Apostasy-- Later Dispensation of the Meridian of Time--The Great Apostasy--The Restoration--The Vital Facts. MAN AND GOD. Chapter 12. **The Gods of this Earth** The Order of Gods--Plurality of Gods--God, the Father--God, the Son--God, the Holy Ghost--Other Beings--Sex Among the Gods. Chapter 13. **Man's Communion with God** The Will to Ask--By Personal Appearance--By the Visitation of Angels--By the Holy Spirit--The Eternal Record. Chapter 14. **Man Walks with God** Reading God's Message--Spirit Blindness--Prayer--Active Prayer--The Gift of Understanding--Man Walks with God. MAN AND THE DEVIL. Chapter 15. **The Kingdom of the Evil One** Descending Beings--The Devil--Man and the Devil--The Devil Subject to God. MAN AND THE CHURCH. Chapter 16. **Why a Church?** Man Helped by God on Earth--The Plan of Salvation for All-- Orderliness--Test of Attitude--Authority--The Great Purpose of the Church. Chapter 17. **Conditions of Membership** Faith--Repentance--Baptism--The Gift of the Holy Ghost--Continued Conformity--Acceptance of Authority. Chapter 18. **The Priesthood in the Church** Priesthood Defined--Divisions of the Priesthood--The Aaronic Priesthood--The Melchizedek Priesthood--All Hold the Priesthood--The Power of the Priesthood. Chapter 19. **The Organization of the Church** The General Authorities--The Stakes of Zion--The Wards of the Stakes--The Priesthood in Stakes and Wards--Auxiliary Organizations--All Must Work--The Tenure of Office--An Unpaid Ministry--Appointments in the Priesthood--Common Consent--Bestowal of the Priesthood. Chapter 20. **The Authority of the Priesthood** The Foundation of Authority--Absolute Authority--Derived Authority-- The Authority of Office--Authority and Free Agency--Authority Over Self--The Exercise of Authority--The Unrighteous Exercise of Authority--The Church Authoritative. Chapter 21. **Obedience** The Restraint of Nature--An Active Condition--The Restraint of Man-- The Life of Law--Disobedience--The Church Worth Having. Chapter 22. **A Missionary Church** A Church with a Purpose--The Hope of Today--Temporal Salvation--The Foreign Mission System--The Home Mission Service--For the Common Good. Chapter 23. **Temple Ordinances** Educational--Symbolism--Covenants--Blessings--Temple Authority-- Possible Repetition. MAN AND MAN. Chapter 24. **The Brotherhood of Man** Common Origin--Common Purposes--Common Destiny--Inter-Dependence-- Brothers. Chapter 25. **The Equality of Man** The Pre-existent Effort--The Earth Effort--The Variety of Gifts--The Equality of Opportunity--Unequal Equality--The Test of Equality. Chapter 26. **Mutual Support** The Duty of the Strong--Co-operation--Education. Chapter 27. **The United Order** Purpose--Historical--Co-operation--Tithing--Voluntary Offerings--The Common Good. Chapter 28. **Work for the Dead** All Must Be Saved--Earthly Ordinances--A Work of Love--The Need of Records--The Result. Chapter 29. **Marriage** Eternity of Sex--The Waiting Spirits--The Meaning of the First Command--The Family--Celestial Marriage--The Sealing Powers. Chapter 30. **The Community** Community Defined--The Individual in the Community--The Rights of the Community--Training for the Community--The Supremacy of the Community. MAN AND NATURE. Chapter 31. **Man and Nature** The Intelligence of Nature--A Living Earth--The Lower Animals--All for the Use of Man--Man's Conquest of Nature--Miracles--Harmony of Man and Nature. MAN AND HIMSELF. Chapter 32. **The Sound Body** The Importance of the Body--Food--Exercise--Rest--Stimulants--Moral Purity--The Gospel and the Sound Body. Chapter 33. **Education for the Inner Life** The Senses--The Reasoning Power--The Feelings--The Spiritual Sense-- Symbolism--Education. Chapter 34. **Satisfaction with Daily Work** Variety of Earthly Tasks--All Work May Be Intelligent--Nothing Temporal--Subjection to Self. Chapter 35. **The Hope of Tomorrow** Today--Tomorrow--The Resurrection--Our Place in the Hereafter--The Destiny of Man. Chapter 36. **The Law of the Earth** The Unknown Meaning--The Earth Law--To Love God--To Love a Neighbor as Oneself--The Triumph of Man. APPENDIX--References to Authorities INDEX Rational Theology. CHAPTER 1. THE MEANING OF THEOLOGY. Earth, stars and the vastness of space; yesterday, today and tomorrow, and the endlessly increasing knowledge of the relations of forces, present an illimitable universe of numberless phenomena. Only as a whole, and in general outline, can the human mind understand the universe. In its infinite variety of expressions, it wholly transcends the human mind. **Man in the Universe.** In the midst of this complexity, man finds himself. As he progresses from childhood to manhood, and as his slumbering faculties are awakened, he becomes more fully aware of the vastness of his universe and of the futility of hoping to understand it in detail. Nevertheless, conscious man can not endure confusion. From out the universal mystery he must draw, at least, the general, controlling laws, that proclaim order in the apparent chaos; and, especially is he driven, by his inborn and unalterable nature, to know, if he can, his own place in the system of existing things. Every normal man desires and seeks an understanding of his relation to all other things, and practically every man has worked out for himself, on the basis of his knowledge, some theory which explains, more or less satisfactorily, the mystery of star and earth and man and life. No other quest is followed by man with such vigorous persistence, as is that of establishing an intelligible and satisfactory philosophy of earth-life. **A Man's Religion.** The philosophy, or system of thought, adopted to explain man's place in nature determines largely the joy and manner of a man's life. If the philosophy be poor and loose, life will be confused; if rich and firm, life will be clear cut, and if law be made supreme, life will be orderly. Those who have no religion at all become the playthings of unknown forces. Every act of a man's life is influenced by the philosophy of his life. It is the most important product of an individual life, and is the most compelling power in life. In a broad sense, the philosophy, according to which a man orders his life, may be called that man's religion. It may or may not involve the idea of God or an organized body of believers. If it guides a life, it is that life's religion, whether it leads to weakness or to strength. **Theology Defined.** Since all men are placed in the same universe, with approximately the same powers, and under conditions nearly alike, it is possible for each person to establish for himself a religion as above defined, for the guidance of his life. All religions must be organized from the content of the one, and so far as we know, the only universe; and the presumption would be, therefore, that the religions of all men should be the same, in as far at least as men are the same. In fact, however, during the course of human history, many more or less dissimilar religions have been established and accepted. True, most of these religions show close kinship, but the vital differences are often very great. For instance, the religions of men fall naturally into two great classes: those that adopt as their central idea a great governing intelligence and power--a God; and those that refuse to include a God in their system of thought. A religion which accepts the idea of a God is a theology. The great majority of the religions of men are theologies, for the majority of men believe in some form of personal divine power. **The Gospel.** The word gospel is also frequently used, among Christians, to designate the religion of men. The Gospel is a theology which includes the doctrine of the life and mission of Jesus Christ, as the Son of God. Among Christians, the words religion, theology and gospel are freely used in the same sense. It is well, however, to bear in mind the distinction in meaning of the three words. The Christian religion, the Christian theology and the Gospel are equivalent in meaning. In the following pages, the terms are often used interchangeably without the qualifying words. Indeed, the Gospel will be used most frequently, and wherever used, it must be understood to stand for the rational theology discussed in this book. **The Purpose of This Book.** This volume is devoted to the exposition of the fundamental principles of a rational theology--a philosophy of life which, because of its complete harmony with all knowledge, should be the one to which all men might give adherence. CHAPTER 2. HOW KNOWLEDGE IS GAINED. Knowledge is the material upon which the reasoning mind of man acts. Just as physical strength can neither be developed nor exercised unless material bodies are at hand, so mental strength can neither be developed nor exercised unless facts or knowledge are in man's possession. The acquisition of knowledge or experience is the first step towards formulating an acceptable religion. It is of interest, therefore, to consider, briefly, the sources of human knowledge. **The Senses.** Through eyes, ears, nose, the sense of taste and the complex and poorly understood sense of feeling, man becomes acquainted with the universe. That which is seen by the eyes, heard by the ears, smelled by the nose, tasted by the mouth, or felt by any part of the body, becomes impressed and registered upon the mind, there later* to be used. The detailed method by which knowledge is added to man is not understood. The theories that prevail concerning the entrance of knowledge into the human mind need not here be discussed. It follows that the man who wishes to gain much knowledge must guard his senses from harm, and must sharpen them, so that during the few days of life they may do as much as is possible to help man establish a rational religion for his guidance. The foundation of human knowledge is derived from the direct action of the senses. **The Sixth Sense.** Important as are the senses in adding knowledge to man, yet it must be admitted that they recognize without help only a very small part of the universe. Our universe is infinite in its variety of expression--of that man feels certain,--and it could hardly be expected, therefore, that man, who admittedly is yet far from perfection, should be able to know, even with the greatest aid, all of the universe. The truth that an immeasurable part of the universe lies outside of human experience, is borne in upon every thinking man. In recent times, the developments of science have emphasized this vast region of the unknown. The mystery of electricity, in the telephone and telegraph; the wonder of space, in wireless telegraphy; the marvel of the elements, speak clearly of places and conditions of which we as yet have no clear and accurate conception, and before which the senses of man, unaided, stand helpless. Nevertheless, glimpses into this unknown region may be had by helps to the senses. By the telescope the far is brought near; by the microscope the small is made large; by the photographic plate unseen light is made visible; by the well tuned coil of wire the wireless message is taken out of space; by the spectroscope, light is broken into its elements, and so on through almost the whole field of human endeavor. Facts that are gathered in such an indirect way are as correctly certain as are those that are sensed directly. The world would lose tremendously should all the truth gathered through aids to the senses be removed. Man himself, through what may be called, for want of a better name, the sixth sense, may become a great aid to his own direct senses. By proper exertion he may intercept messages from out the directly unknown, as completely as this may be done by man-made instruments. Throughout history this power of man has been recognized and usually respected. The experience or knowledge thus gained should, when properly examined by the mind, be given an equal place beside that gained directly through the commoner senses. Prophets, poets, men of vision and faith, have all builded their work largely upon this kind of knowledge or inward feeling. **Transmitted Knowledge.** The inexhaustible universe and the limited powers of man, make it possible for a person to discover for himself relatively a very small amount of truth. Much effort may be saved and more knowledge gained, if each person learn as much as he may of what has already been learned, to which he may add the little new discovery that he may make. This method of obtaining knowledge has been in vogue since the first day. What the first man learned, he told to others, and they in turn communicated it, with the addition of whatever new knowledge they had gained. Thus comes the present value of tradition--the spoken record,--and of books--the written record. Men who desire to build a safe religion or a safe science, make themselves familiar with as much as they can of what is already known, instead of attempting to traverse the known field as original discoverers, and to this transmitted knowledge, they add whatever in the course of their pursuit they may discover independently. Those who in the present day will accept only what they themselves discover, will make slow progress. To them the treasuries of the greatest age will not be opened. If, in the course of events, it becomes necessary for God to speak to a man for the benefit of many, it would be contrary to rational thinking that each man for whom the message was given, should directly hear God's voice, unless, indeed, the means of communicating the knowledge become effectually blocked. Such transmitted knowledge is every whit as sound as that acquired by direct communion with nature. True, the knowledge already possessed by man is so large that it can in nowise be transmitted, in all its details, to one man. The efforts of humanity are directed, therefore, to the devising of general statements, or laws, which embody the meaning of a multitude of facts, while they are yet easily intelligible to the human mind. More and more important will become the repositories of such general principles containing the knowledge of mankind. The Bible, in its various books, presents such great underlying principles of our knowledge relating to several very important phases of earth-life. **The Use of the Reason.** Whether knowledge be obtained by any or all of the methods indicated, it should be carefully examined in the light of reason. The only knowledge that will help in the establishment of a satisfactory religion is true knowledge. Truth is the end of the search. False or apparently true knowledge often intrudes itself upon the attention and at times it is so well disguised as to be dangerously deceptive. Man must learn of the universe, precisely as it is, or he can not successfully find his place in it. A man should therefore use his reasoning faculty in all matters involving truth, and especially as concerning his religion. **The Foundation of Rational Theology.** The Gospel, or rational theology, is founded on truth, on all truth, for "truth is knowledge of things as they are, and as they were, and as they are to come," and "truth has no end." In building a philosophy of life a man, therefore, can not say that some truth must be considered and other truth rejected. Only on the basis of all truth, that is, all true knowledge, can his religion be built. Further, the perfection of his knowledge, that is, the extent of his truth possessions, will determine the value of his religion to him. Therefore, "it is impossible for a man to be saved in ignorance," "a man is saved no faster than he obtains knowledge," and "the glory of God is intelligence." CHAPTER 3. ETERNALISM. The conceptions necessary for logical thought belong to the Gospel as well as to science, for a satisfactory life philosophy must be based on all knowledge known to man. **All Knowledge, the Basis.** The Gospel, as the largest knowledge, must include the knowledge of all sciences. The conceptions of time and space are quite as necessary in theology as in natural science or in any other branch of human thought. The Gospel does not claim, however, possession of ultimate knowledge concerning space or time or other fundamental conceptions. Indeed, man is, ordinarily, allowed to work out for himself the truths of the universe and to organize them into systems of thought which he may follow profitably. Knowledge is given directly by a superior intelligence only when it becomes indispensable. Moreover, there are innumerable phenomena in the universe which can not be explained by the human understanding as at present developed. The distinguishing feature of the Gospel is that it possesses the key to the final philosophy of life. In outline it offers the entire plan of life in the universe; and man may engage for all time to come in the elaboration and development of each department of this great universal plan of human life, without requiring an expansion of the outline. The plan is complete. **Eternal Matter.** The saddest feature of manmade religions is their lack of security. One man constructs one theology; another a different one, and men flock hither and thither, accepting the one that appears, for the moment, to be the best, without the deep feeling that the one finally accepted is absolutely the one and only correct system of thought. Yet, this is logically absurd, for a house is either red or not red; a stick is straight or not straight; a man has truth or only the semblance of truth. Two different truths can not be parallel with respect to the same thing. The final philosophy of life must be based on irrevocable truth. That which is true must always remain true, though the applications may change greatly from generation to generation. It is the absence of such fundamental certainties, no doubt, that leads men into a new search for a satisfying religion, or that drives them away from their old theology. The Gospel of Jesus Christ is obviously a system founded on unvarying certainties. Its doctrines rest on demonstrated truths that lie at the foundation of all sound, acceptable thinking. For instance, as a cornerstone of theology, the Gospel recognizes, in connection with the existence of space and time, the existence of matter. Without matter, the mind of man would have no material on which to act, and the existence of matter becomes, therefore, a fundamental conception of the Gospel. It is the business of man to become acquainted with matter in all of its forms, so far as may be possible, in order to provide a foundation on which the reasoning mind of man may increasingly build its power. The Gospel holds strictly to the conception of a material universe. Much inconsistency of thought has come from the notion that things occur in a material and an immaterial state. This unthinkable condition has been made the basis of doctrines concerning God and man, which have led to utter confusion of thought. The Gospel accepts the natural view, supported by all human experience, that matter occurs in many forms, some visible to the eye, others invisible, and yet others that may not be sensed by any of the senses of man. In short, there is no such thing as immaterial matter, but some forms of matter are more refined than others. Light, heat, and other similar forces are held by science to be manifestations of a subtle state of matter, beyond the immediate senses of man, which has been called ether. In fact, matter as ordinarily known, and ether, a finer form of matter, are every day conceptions of science. The material universe may appear in a variety of forms; but man recognizes, directly, only that form which is the ordinary matter of our daily lives. **Universal Matter Is Indestructible.** Matter is eternal, that is, everlasting. Whether the various forms of matter may be converted one into the other, is not definitely known. Any such conversion would, however, leave the total quantity of matter unchanged. God, the supreme Power, can not conceivably originate matter; he can only organize matter. Neither can he destroy matter. God is the Master, who, because of his great knowledge, knows how to use the elements, already existing, for the building of whatever he may have in mind. The doctrine that God made the earth or man from nothing becomes, therefore, an absurdity. The doctrine of the indestructibility of matter makes possible much theological reasoning that would be impossible without this doctrine. The nature of matter is not, in and of itself, a subject of deep concern in practical religion. By the slow, laborious methods of man's search for truth, the nature of matter will gradually be revealed. Whether it shall be found to be something distinct, or a form of the universal energy, will not be of consequence in the Gospel structure. That matter, whatever it is, is eternal, is, however, a principle of highest theological value, for it furnishes a foundation for correct reasoning. **Eternal Energy.** Matter, wherever found and in whatever form, always possesses energy. It is frequently said that matter in motion, only, can impress the human mind. Matter without motion, were it conceivable, could not be recognized by the human mind as at present constituted. Matter is always associated with energy; energy with matter. It is not conceivably possible to separate them. Whether one is a manifestation of the other, so that there is only matter or only energy, or if they are distinct things, we do not know. All sound thought recognizes, however, the existence of energy throughout the universe. Energy appears in many forms, such as heat, light, electricity, magnetism, gravitation, and, according to the Gospel, the many spiritual forces. These various forms of energy seem to be convertible, one into the other, thus indicating the existence of one central force, of which all other forces are manifestations. The question of energy will probably be answered gradually, as the knowledge of man increases. Of one thing the Gospel, as well as science, is perfectly certain, namely, that the energy in the universe is indestructible. Changed it may be, from heat to light, from light to electricity, from electricity to magnetism, or from any form to any other form of energy, but destroyed it can not be. Like matter, energy had no beginning and can have no end. God, possessing the supreme intelligence of the universe, can use energy in accomplishing his ends, but create it, or destroy it, he cannot. Undiminished, everacting, universal energy will continue through all times. **Universal Intelligence.** In one particular, however, the Gospel goes beyond the teachings of modern science. The Gospel teaches that, associated with the universal energy that vivifies universal matter, and possibly identified with it, is universal intelligence, a force which is felt wherever matter and energy are found, which is everywhere. The forces of the universe do not act blindly, but are expressions of a universal intelligence. That a degree of intelligence is possessed by every particle of energized matter cannot be said; nor is it important. The great consideration is that, since intelligence is everywhere present, all the operations of nature, from the simplest to the most complex, are the products of intelligence. We may even conceive that energy is only intelligence, and that matter and intelligence, rather than matter and energy, are the two fundamentals of the universe! **Eternal Intelligence.** Throughout the universe are found, in addition to indestructible matter, everlasting energy and universal intelligence pervading space. "Man was also in the beginning with God." The doctrine that man is an eternal being leads to untold possibilities. Eternal man lived a personal life before the earth-life began, and he continues a personal existence hereafter. **The Eternal Relationship.** The phenomena of the universe result from the interaction of matter, energy and intelligence. These fundamental, universal elements are forever acting upon each other to produce the infinite variety of the universe. Nevertheless, space is not filled with disorder; chaos does not prevail. On the contrary, the universe, so far as known, is essentially orderly. This comes from the great law of cause and effect. If energy acts on matter in a given way, a definite effect is obtained. Under like conditions, the same cause will forever give the same effect. Where, therefore, like conditions are permanently operating, like results will always be found. This law lies at the foundation of the orderliness of nature. "There is a law irrevocably decreed in heaven upon which all blessings are predicated, and it is only by obedience to this law that any blessing may be obtained." **An Eternal Plan.** The Gospel itself, the so-called plan of salvation, or Great Plan, in obedience to which men guide their earth-lives, is eternal. It is not a temporary or transient thing, made primarily for the handful of men and women on earth, but it is an eternal plan based upon the everlasting relationship of the elements of the universe--a plan which, in some form, is adapted everywhere and forever, for the advancement of personal beings. This must be so, for it leads to a definite end, and in accordance with the law of cause and effect, it must have a universal meaning. **Eternalism.** The Gospel is founded on tangible and eternal things and relationships. These eternal realities, no doubt, in their essence, lie beyond the full understanding of man, just as time and space transcend human understanding. This conception, carried far enough, leads to a gospel or life philosophy which is unshakable, because it rests upon eternal certainty. Without certainty, man is, in the great affairs of life, merely the driftwood of existence, moved hither and thither by the wind of doubt. The Gospel may be said to be The Philosophy of Eternalism. The Gospel is immersed in the ocean of eternity. CHAPTER 4. THE WILL OF MAN. The doctrine of the eternal nature of man is most characteristic of the Gospel. It is a doctrine which gives great satisfaction to all who have accepted the Gospel. **The Primeval Condition.** All that is really clear to the understanding is that man has existed "from the beginning," and that, from the beginning, he has possessed distinct individuality impossible of confusion with any other individuality among the hosts of intelligent beings. Through endless ages, man has risen by slow degrees to his present state. Possibly, with respect to the coming day, man understands as little as did the spiritual beings with respect to present day conditions. **The Intelligence of Man.** To speculate upon the condition of man when conscious life was just dawning is most interesting, but so little is known about that far-off day that such speculation is profitless. Nevertheless, of some things pertaining to the beginning we are fairly certain. The being which later became man, even in the first day possessed intelligence. That is, he was able to become aware of the external universe, to learn, and by adding knowledge to knowledge, to learn more. Then, as now, the universe was filled with matter acted upon by many forces, and an intelligent being in the midst of the interaction of forces and matter, must have become aware, measurably, of what was going on. From the beginning, the ego of man has been a conscious being, saying to itself, "This is I; that is not I. This life is apart from the life of all the rest of the universe." **The Will of Man.** In addition to his power to learn and his consciousness of his own existence, the spiritual personality possessed, from "the beginning," the distinguishing characteristic of every intelligent, conscious, thinking being--an independent and individual will. No one attribute so clearly distinguishes man as does the intelligent will or the will to act intelligently. It was by the exercise of their wills that the spirits in the beginning gathered information rapidly or slowly, acquired experiences freely or laboriously. Through the exercise of their wills they grew, or remained passive, or perhaps even retrograded, for with living things motion in any direction is possible. Naturally, the original spirit, possessing, with all other attributes of intelligence, the power of will, exercised that will upon the contents of the universe. The exercise of the will upon the matter and energy within reach, enabled the intelligent beings, little by little, to acquire power. By the use of his will upon the contents of the universe, man must have become what he now is. **Value of the Will.** The above doctrine involves the idea of self-effort. It is only when the will is exercised in a certain direction that the support of other forces may be invited so that progress in that direction may be accelerated. From the beginning, the deliberate use of the will has moved personal beings onward; and in this latest day of our existence, it is the will that moves men into greater lives. Undoubtedly, the will of man will determine the completion of the structure built through all ages into a perfected man. The Gospel, resting upon eternal, indestructible principles, maintains the living supremacy of the will of man. The culture, training and use of the will, for good or for evil, determine primarily the direction of an individual life. CHAPTER 5. THE GREAT LAW. The innumerable interactions of the matter, energy and intelligences of the universe, must be held together by some great law. This universal law to which all lesser laws contribute, must be of real concern to the man who seeks a true philosophy of life. **Increasing Complexity of the Universe.** It has already been said that a universe controlled by intelligence and under the reign of the law of cause and effect cannot be conceived to be in confusion. Man is absolutely certain, if his knowledge is rational, that, whether it be yesterday, today or tomorrow, the same act, under the same conditions, will produce the same result. Under a set of given conditions, a ray of sunshine passed through a glass prism will always be broken into the same spectrum, or a straight stick standing in water will always appear crooked. Whether in the physical, mental or moral world, the law of cause and effect reigns supreme. Quiescence in the universe can not be conceived, for then there would be no universe. Constant action or movement characterizes the universe. The multiplicity of actions upon each other, of the various forms of matter, energy and intelligence, composing the universe, must cause an equal multiplicity of effects. Moreover, increasing intelligent wills, acting upon matter and energy, must and do produce an increasing series of reactions among the forces of the universe. Moreover, each new set of effects becomes the cause of still other effects. Thus, in our universe, as we conceive it to be constituted, increasing complexity would seem to be the great resultant law of the operation of universal forces. This is the great law of nature, to which every living thing must conform, if it is to be in harmony with all other things. In a universe controlled by intelligence, it is only natural to find everything within the universe moving along towards one increasing purpose. As new light has come to man, the certainty of this law as a controlling one, has become more and more emphatic. **Man and the Great Law.** The law of increasing complexity is fundamental. Since man is constantly being acted upon and acting upon matter and energy, he must himself be brought under the subjection of the great law. That is, under normal conditions, he will increase in complexity. As man observes phenomena and reasons upon them and applies them he grows in knowledge. Where he formerly had one fact to use, he now has many. This is the essence of his complexity. A carpenter with one tool does less and poorer work than does one with a full kit of modern tools. Likewise, man, as he gathers experience, becomes more powerful in using the forces of nature in the accomplishment of his purposes. With this thought in mind the great law becomes a law of increasing power, of progressive mastery over the universe. For that reason, the law expressing the resultant of the activities of universal forces is often called the law of progression. The degree of man's growth or progression will depend upon the degree his will is exercised, intelligently, upon the things about him. It is even conceivable that by the misuse of will, man may lose some of his acquired powers. In any case, the operation of the will, under normal conditions, adds power to man; and by the use of the intelligent will in a world of matter and energy, the increasingly complex man grows in power and strength towards perfection, in an increasingly interesting world. Those who do not conform to the law of progression are abnormal and do not exert their powers, to the requisite degree, in the right direction. Nature is inexhaustible in the possible number of inter-relations among matter, energy and intelligence. It follows, therefore, that man will forever be able to add knowledge unto knowledge, power unto power, or progress unto progress. This law of progression is the great law of the universe, without beginning and without end, to which all other laws contribute. By adherence to this law the willing, intelligent beings have risen to their present splendid state of manhood, and by further compliance with this law they will advance to a future Godlike state of perfection. The supreme intelligence and perfected will of the universe, God, has attained His position by an obedient recognition of the conditions of the law of progression. The law of progression gives hope and purpose to those who accept the Gospel. The feeling of security that comes from the knowledge that the elements of the universe are eternal, is made living by the hope established by the great law that there is purpose in all the operations of the universe. Whatever man may do, whatever his life may bring, provided all his faculties are working actively among the things and forces about him, he is acquiring knowledge, thereby power, and, under the law of progression, he is being moved onward to a more advanced position than he now occupies, in which he may do mightier work. Men, discouraged by their failure to accomplish exactly what they desire, often speak of their lives as purposeless, but it is idle talk, for, in fact, no intelligent life which concerns itself vigorously with the things about it, can be said to be purposeless. Such a life adheres, automatically, to the law of progression, and is therefore moving on to the great destiny of supreme power and accompanying joys. The only purposeless life is the one that does not use its faculties. It matters little what tasks men do in life, if only they do them well and with all their strength. In an infinite universe, one cannot possibly learn all or do all, at once. A beginning must be made somewhere, and corner by corner, department by department, space by space, all will be known and conquered. In the end, all must be explored, and whether one begin in the east or the west cannot matter much. The big concern is to what extent a man offer himself, mind and body, to his work. Upon that will growth depend. **The Law of Development.** The law of progression is then a law of endless development of all the powers of man in the midst of a universe becoming increasingly complex. No more hopeful principle can be incorporated into a philosophy of life. CHAPTER 6. GOD AND MAN. The doctrine of man's pre-existence leads to an understanding of the relationship between God and man, which must lie at the very basis of rational theology. **Why God is God.** To determine this relationship between God and man it is necessary to discuss, first, the conditions under which God became God. As already said, God is the supreme intelligent Being in the universe, who has the greatest knowledge and the most perfected will, and who, therefore, possesses infinite power over the forces of the universe. However, if the great law of progression is accepted, God must have been engaged from the beginning, and must now be engaged in progressive development, and, infinite as God is, he must have been less powerful in the past than he is today. While it is folly for man to attempt to unravel in detail the mystery of the past, yet it is only logical to believe that a progressive God has not always possessed his present position. It is clear also that, as with every other being, the progress of God began with the exercise of his will. In "the beginning" which transcends our understanding, God undoubtedly exercised his will vigorously, and thus gained great experience of the forces lying about him. As knowledge grew into greater knowledge, by the persistent efforts of will, his recognition of universal laws became greater until he attained at last a conquest over the universe, which to our finite understanding seems absolutely complete. We may be certain that, through self-effort, the inherent and innate powers of God have been developed to a God-like degree. Thus, he has become God. God, the supreme Being of the universe, absolutely transcends the human understanding. His intelligence is as the sum of all other intelligences. There can be no rational discussion of the details of God's life or nature. To him we give the most complete devotion, for to us he is in all respects infinite and perfect. His Godhood, however, was attained by the use of his power in simple obedience to the laws he discovered as he grew in experience. **Many Gods.** During the onward march of the Supreme Being, other intelligent beings were likewise engaged, though less vigorously, in acquiring power over the forces of the universe. Among many intelligent beings thus moving onward, there is little probability of any two attaining exactly the same place, at the same time. There is rather the probability of infinite gradation from the lowest to the highest development. Next to God, there may be, therefore, other intelligent beings so nearly approaching his power as to be coequal with him in all things so far as our finite understanding can perceive. These beings may be immeasurably far from God in power, nevertheless immeasurably far above us mortal men of the earth. Such intelligent beings are as Gods to us. Under this definition there may be a great number of intelligent beings who possess to a greater or less degree the quality of Godhood. The acceptance of the preceding doctrines makes it almost a logical necessity that there are many gods or beings so highly developed that they are as gods, in fact are Gods. This is a fundamental doctrine of the Gospel. **Why Man is Man.** It is fairly evident from what has been said why man is man. Man is subject-to eternal laws, and in the far-off beginning he must have exercised his will more slowly or not at all; perhaps, even, as laws came to him he ignored or opposed them. As more knowledge and power are attained, growth becomes increasingly more rapid. God, exalted by his glorious intelligence, is moving on into new fields of power with a rapidity of which we can have no conception, whereas man, in a lower stage of development, moves relatively at a snail-like, though increasing pace. Man is, nevertheless, moving on, in eternal progression. "As man is, God once was; as God is, man may become." In short, man is a god in embryo. He comes of a race of gods, and as his eternal growth is continued, he will approach more nearly the point which to us is Godhood, and which is everlasting in its power over the elements of the universe. **God's Help to Man.** Self-effort, the conscious operation of will, has moved man onward to his present high degree. However, while all progress is due to self-effort, other beings of power may contribute largely to the ease of man's growth. God, standing alone, cannot conceivably possess the power that may come to him if the hosts of other advancing and increasing workers labor in harmony with him. Therefore, because of his love for his children and his desire to continue in the way of even greater growth, he proceeded to aid others in their onward progress. Knowledge may be transmitted from intelligence to intelligence. God offered to the waiting intelligent beings the knowledge that he had already gained, so that they need not traverse that road, but might attack some other phase of universal existence. He devised plans of progression whereby the experiences of one person might be used by an inferior one. Each person should give of his experience to others, so that none should do unnecessary work. In that manner, through the united effort of all, the whole race of progressive beings would receive an added onward impetus. **Man's Help to God.** The progress of intelligent beings is a mutual affair. A lone God in the universe cannot find great joy in his power. God, being in harmony with eternal laws, can progress best as the whole universe becomes more complex, or advances. The development of intelligence increases the complexity of the universe, for each active individual may bring new relationships into view, and increases many-fold the body of acquired truth. In that sense, the man who progresses through his increase in knowledge and power, becomes a co-laborer with God, and may be said, indeed, to be a help to God. It is a comforting thought, not only that we need God but also that God needs us. True, the need God has of us is relatively small, and the help he gives us is infinitely large, yet the relation exists for the comfort and assurance of man. **God's Attributes.** To analyze the supreme intelligence of the universe, the God whom we worship, is a futile attempt, to which men of shallow minds, only, give their time. That which is infinite transcends the human understanding. The Gospel accepts this condition, calmly, knowing that, in the scheme of things, greater truths will come with increased power, until, in the progress of time, we shall understand that which now seems incomprehensible. For that reason, eternal, or everlasting, or infinite things are things understood by God, the supreme and governing Power, but not understood by us. Thus, "eternal punishment is God's punishment; endless punishment is God's punishment." Likewise, everlasting joy or endless blessings are God's joy and God's blessings. Man acknowledges in this manner that all things are relative to God. Man does not understand God fully, yet an understanding between man and God does exist in that, God in the course of his progression has gone over the road that we are traveling and therefore understands us fully. He understands our difficulties, our hopes, our sorrows, our faults and our follies. God is supreme, and his justice is perfect; his love is unmeasurable and his mercy without end; for his justice and love and mercy are tempered by the memory of his own upward career. God's relation to man is, in a literal sense, that of father to son, for we are of the same race with God. We may rest secure that God's attributes are, with others, those that man possesses, made great and beautiful. He is our Father who knows and understands us. CHAPTER 7. MAN IS THAT HE MAY HAVE JOY. Is the increasing power of man a sufficient reward for the effort and struggle that must accompany progression? This is a question that comes to every student of the Gospel. Power in itself may not be the ideal end of existence. It becomes necessary, therefore, to determine if there is associated with power, gifts that make worth while the eternal searching out of knowledge in order that greater power may be won. **Consciousness and the Universe.** Intelligent spirits have possessed, from the beginning, a consciousness of the world in which they found themselves. They must have been susceptible, from the first, of feeling pleasure and pain, and must have had equivalents of our senses, which, possibly, were keener than those we now possess. When they were placed in opposition to any law of nature, pain or its equivalent undoubtedly resulted exactly as today. When they moved along with law, joy must have been sensed, as today. Intelligent beings can not rejoice in pain, therefore, from the beginning, to avoid pain and to secure joy, they have searched out and obeyed law. The more advanced the intelligence, the greater the number of laws that are understood to which adaptation may be made, and therefore the greater the possibility of joy. The search for increasing power, carried on by all normal beings is then really a search for a greater and more abiding joy. There is no Godliness in pain, except as it is an incident in securing more knowledge. True freedom, which is full joy, is the complete recognition of law and adaptation to it. Bondage comes from ignorance of law or opposition to it. **The Primeval Condition.** Man's approach to a fullness of joy is pictured in his revealed history. Through the veil of forgetting we see but dimly our pre-existent condition. The Gospel student does not really concern himself, greatly, with the details of the life before this one; so much needs to be done in this life that he is content with the great outlines of pre-existent life, which may assist him to understand the eternal journey of intelligence. Of the primeval condition of man little is known. He found about him many forces, operating in diverse ways, and to control them, and thus to sense joy, he began to study them. The story of that early day of striving for the greatest goal has not been told to mortal man. **The First Estate.** Matter exists, perhaps, in many forms, but may be classified, as the ponderable matter of earth, known directly through the senses, and, as the imponderable matter which cannot be sensed directly by man. This second class, often called spirit matter, is perhaps most important, for it is not unlikely that from it are derived all other forms of matter. It was of first importance that the intelligent beings aiming at the conquest of the universe, should learn to understand, thoroughly, the properties of universal matter, in all of its forms. As nearly as can be learned, the efforts of man were first devoted to education in the properties of spirit matter. We were begotten spirits by God, who thus became our Father, and we are his sons and daughters. Our career in the spirit world is often spoken of as man's first estate. How long man remained in the first estate, is not known. Undoubtedly, however, it was long enough to enable him to become thoroughly familiar with the manifestations of all forms of spirit substance. Only when education in this division of the universe was completed were we permitted to enter the next estate. **The Second Estate.** The kind of matter characteristic of this earth and the so-called material universe, also forms an important part of the universe. No spirit can acquire real mastery over the universe until this form of matter is so thoroughly understood as to be used and governed. The next step in the education of these intelligent beings was therefore to teach them familiarity with gross matter. Consequently, the spirits passed out of the spirit world, and were born into the world of earthly things, the world we now occupy, as men and women clothed upon by a body consisting of gross matter, so that intimate familiarity with the nature and possibilities of gross matter might be acquired. This is called the second estate of man. The business of man is to become so thoroughly acquainted with earth conditions, that through the possession of an earthly body, he may go on, forever. **The Third Estate.** We pass out of this, but reappear in another world, for a brief time separated from our earth-won body, but finally possessing bodies of both kinds of universal matter. In this estate, both the spirit matter and the grosser matter composing our final bodies are represented by their essences, and therefore permit perfect freedom and ease of movement and thought. These celestial bodies, as they are called, connect the intelligence with all parts of the universe, and become mighty helps in the endless search for truth. This is the third estate of man. Such then are the three estates, and as far as known, all the estates of man. Whether the outline, as here presented, in its details, is precise or not, matters little. The essential thing is that man has to undergo experience upon experience, to attain the desired mastery of the external universe; and that we, of this earth, are passing through an estate designed wholly for our further education. **Everlasting Joy.** It follows that, in each estate, with each onward step, a profounder knowledge of the laws of nature is attained. When conscious, active wills are thus at work, the new knowledge makes possible a more perfect adaptation of man to law. The more completely law is obeyed the greater the consciousness of perfect joy. Throughout eternal life, increasing knowledge is attained, and with increasing knowledge comes the greater adaptation to law, and in the end an increasingly greater joy. Therefore it is that eternal life is the greatest gift of God, and that the plan of salvation is priceless. CHAPTER 8. MAN'S FREE AGENCY. The question of the rights of each intelligent being as pertaining to himself and to all others must always have been and must always remain a chief one. **In the Beginning.** In each intelligent being has resided, from the beginning, an individual and distinct will, which, of itself, has been acting in some degree upon the external universe. Each being, with its developing will, has learned more and more of natural forces and of the methods of controlling them. Each has striven to adapt his knowledge of surrounding forces to his own particular needs or desires. Clearly, since many wills have been so engaged, it might easily occur that different wills might use acquired knowledge in different ways to suit their different desires. It is easily conceivable, therefore, that one will might attempt so to control the surrounding forces as to give itself joy, yet to affect another will adversely. In general, whatever is desirable for one is desirable for all, since all spirits are cast in the same mold and have the same derivation. Nevertheless, when individuality is assumed, it is equally clear that there is always a possibility of one will crossing another to the detriment of one or possibly both. The universal plan may follow its developing path, unhindered, only when all the intelligent beings within it labor harmoniously together for the upbuilding of each and all. The only solution for the problem of the possible conflicts resulting from the activities of a great number of beings is an agreement among them relating to the general good. Laws established for the community of beings must be obeyed as rigidly as those found in external nature. Each may act freely and to his full power in any desired way so long as the general laws respecting the freedom of all others are not violated. The right of an individual can never transcend the rights of the community. **The Council in Heaven.** A dim though wonderfully attractive picture has come down of an event in the spiritual estate of man, the first estate, that deals directly with the great question of the one and the many, the individual and the community. There had been born, in time, a family of spirits, the innumerable destined hosts of earth, who, at length, seemed fitted for further education in another field. God, the Father of these spirits, saw that they were ready for further light, and came down among them, to discuss their future. As the Supreme Being, God had in mind a plan, the Great Plan, whereby each spirit could enter upon his second estate and become acquainted with the properties of gross matter. However, as each intelligent spirit possessed a free and untrammeled will which must be respected, God called together the spirits in question, and presented the plan for their approval. In the Great Council then held, of which a dim and distant picture only has been left, the great question was with respect to man's free agency. The essence of the proposed plan was that the spirits, forgetting temporarily their sojourn in their spirit home should be given a body of grosser matter, and should be subject to this form of universal matter, and even be brought into a temporal death. To bring an eternal, free spirit under the bondage of matter and forgetfulness, it was necessary for some one to begin the work by, figuratively speaking, breaking a law, so that the race might be brought under the subjection of death. This may be likened, roughly, to the deliberate breaking, for purposes of repair or extension, of a wire carrying power to light a city. Someone had to divert the current of eternal existence, and thus temporarily bring man's earthly body under the subjection of gross matter. Adam, the first man, was chosen to do this work. By the deliberate breaking of a spiritual law, he placed himself under the ban of earthly death and transmitted to all his posterity the subjection to death. This was the so-called "sin of Adam." To obtain or give greater joys, smaller pains may often have to be endured. **The Need of a Savior.** The purpose of the earth career was, however, two-fold, to learn to understand gross matter, and to acquire a body made of the essence of such matter. The bodies laid in the grave must, therefore, be raised again. As the spirits, by their own act had not brought upon themselves death, so by their own act they should not conquer it. It was necessary, therefore, that someone, in time, should reunite the broken wires and reestablish the flow of eternal life, and thus to conquer death. For this work Jesus Christ was chosen. Jesus actually came on earth, lived and taught the ancient Gospel again to the children of men, and in time suffered death so that the act of Adam might be atoned for. By this work, the purpose of the earth-life was completed, and thus Jesus Christ became the central figure in the plan of salvation. Why death, so-called, should be necessary for us to achieve an intimate knowledge of matter, and why Jesus should die to permit the current of eternal life to flow freely between the earthly body and the eternal spirit, are not fully known. Through Adam man was brought on earth, subject to death; through Jesus, the Christ, he was lifted out of death to continue an eternal life in association with the earth-acquired body. **Man's Part in the Great Plan.** In this great gathering in the heavens many questions arose. By Adam man was to come on earth; by Jesus he was to be resurrected. In both of these great acts, man had no part, beyond permitting himself to be acted upon. In the plan, what was to be man's part? Lucifer, a great leader in the Council, proposed that, since others were acting for man in bringing him on and taking him away from the earth, it was not necessary for man, during his earth-career, to exercise his own will. Lucifer proposed that, in spite of himself, his will, his desires and his individuality, man should be placed on earth, and be taken from it, and without effort, be filled with a knowledge of earth conditions. All men should be forced into salvation. Jesus Christ, who became the Savior of men, objected to this change in God's plan, as it interfered with the essential right of intelligent beings to act for themselves. Jesus insisted that, as without will there can be no growth, man, placed on earth through the agency of Adam and resurrected and brought into a full life through the agency of Jesus, should retain, during his earth-career, his full free agency. Though he might walk an forgetfulness of the past, and have no visions of the future, he would yet be allowed a free and untrammeled agency as he walked in the clearness of the earth's day. While upon earth he might learn much or little, might accept a law or reject it, just as he had been, privileged to do in all the days that had gone before. These two views regarding man's part in the plan led, we are told, to a great difference of opinion among the spirits. Naturally, the first proposition appealed to many, for it is the easy way of obtaining victory, if victory it may be called. The other way seems always somewhat hard and bitter, though in the end the joy obtained surpasses that attained without effort. Lucifer, who led the fight for the first method, could not agree to the original plan which was finally accepted; and so, in that great, dim day, many of the spirits followed Lucifer, and have not yet entered upon their earth-careers, but are independently and in opposition to God's will, following paths that are not leading them onward. The majority accepted God's law, as championed by the Son, though it is said that many weak and fearful spirits remained neutral, daring neither to accept nor to reject either proposition. The hosts who accepted the plan of God, girded themselves with the necessary strength to begin the pilgrimage, ending in an earthly death, but reaching, through the resurrection, into an eternal life of exceedingly great progress. **Free Agency.** On the earth, as elsewhere, then, the free agency of man, as expressed in the individual will, is supreme. Though our environment is that of gross matter, and though we dwell in forgetfulness of the past, our free agency is as vigorous as ever. However, the free agency of man cannot transcend the plan which all of us of earth accepted, together, in the day of the Great Council. Man's will is always circumscribed by great laws that are self-existent or that are formulated or may be formulated for the benefit of the race. The many must devise laws whereby individual and community progress are simultaneous. It is the full right of the individual to exercise his will in any way that does not interfere with the laws made for the many; and, under proper conditions, the laws for the many are of equal value to the individual. Under the law we are free. CHAPTER 9. THE GREAT PLAN. The plan proposed by God for the government of the spirits who entered upon their earth careers is revealed only so far as it is necessary for the guidance of man. We may remain certain that the Great Plan is based upon eternal laws that always have been and always will be operative. Matters pertaining to man's earth-life are matters of eternal interest; and the laws formulated for the guidance of man on earth must be laws which in some form are fundamental for the guidance of man in any place and at all times. Nothing is temporary or transient about the Plan itself, for it rests on eternal foundations. **Forgetfulness.** A condition of the Plan seems to be that the spirits, transferred to this earth, shall remain on earth in forgetfulness of an earlier existence. As in a dream, in moments of deep spiritual fervor, do we occasionally seem to recall our preexistent life. A veil has been drawn over the past; and, without the aid of memory, man fights his battle with the world of gross matter. This forgetfulness seems reasonable. The spirit of man accepted the earth-plan in detail, and if he remembered every step that led to this acceptance, and every detail of the Plan itself, there would not be much reason for the exercise of will in adhering to it. Left as he is, with little memory to steady him, he must exercise all his power, to compel surrounding forces to serve him in searching out the past and in prophesying for the future. By such vigorous exercise of his will he develops a more intimate acquaintanceship with the things of the earth. **Subject to Earth Conditions.** Intimacy with the conditions of earth, alone, will give a man final knowledge of them. Such information can not be obtained second hand nor by casual or superficial acquaintanceship. For that reason, probably, man has been brought so completely under the subjection of gross matter, that he has no power over it beyond that which he gains as he obtains knowledge of it. Hence, on this earth, stripped of all power, and left, as it were, helpless in the midst of contending universal forces, man must search out the nature of the things about him and determine their laws before he acquires power over nature and thereby brings himself into a condition of joy. In the face of the impending change called death, man is possibly more determined to acquire the power that will lift him from the grave and give him an eternal association with all the elements of the universe, including his earthly body. **Laws to be Obeyed.** To enter into the fullness of progressive joy, a man must, as has been said, naturally subject himself to the laws of the universe. In God's Plan for life on earth, is a system of laws, representing eternal realities, to which man must conform. Such a law, for instance, is faith, which, in its simple universal meaning, is man's certainty that in the universe is found everything he may desire for his upbuilding and advancement, and that the eternal relations of universal forces will prevail for his good. Another such fundamental law to which man must conform, is that of repentance, which in its larger sense, is merely faith made active. Passive faith can do little for man's advancement. Yet another such law is that of baptism, which is essentially obedience to existing laws. And still another such law is that of the gift of the Holy Ghost, which perhaps means that a man may place himself in touch with the whole of the universe and to draw knowledge from it, including the beings of superior intelligence that it contains. These and other laws are given as guides for man. They sharpen his free agency; develop his habits of obedience to law, and establish for him communication with God. Moreover, a plan formulated by an intelligent Being must be composed of laws, for even the infinite relationships of matter and energy fall naturally into groups of invariable laws. The laws of the Plan, like those above stated, are logical necessities, if the earth-plan is at all accepted. **An Organization.** It follows of necessity that if there is a plan, there must also be an organization. The plan is not for one alone, but for many. All must be served and blessed by the Great Plan. Those, therefore, who subject themselves to the earth-plan with its laws, must needs group themselves so that the laws may be operative for all. A person may be able to serve in the advancement of the whole race of man, only when there is a unity of purpose and effect, which can be secured only by organization. The question of organization involves those of priesthood, authority, and others, later to be discussed. **All to Accept the Plan.** The earth-plan, fully completed, must be accepted or definitely rejected by all the spirits who have appeared on earth in conformity with their vote in the Great Council. That is fundamental. Those who enter upon their earth-careers may accept or reject the Gospel; but, since the full success of the Plan is based upon the advancement of all the spirits, it becomes necessary to use every possible effort to secure for the Plan a recognition of all those who accepted it in the spirit world, and who, therefore, entered upon the pilgrimage of earth. God's purpose in the Plan will be incomplete so long as one soul remains unconverted. Life on earth deals directly with gross matter and the forces pertaining to it. The laws formulated for the guidance of man, are especially devised for earth conditions, and belong to the earth. For instance, baptism, the symbol of obedience to God and acceptance of his love, is not necessarily an ordinance that belongs elsewhere than on earth. More probably, water baptism is essentially an ordinance of and for this earth. It is unlikely that water baptism is practiced in a future estate. If it be true, then all who enter upon the earth-career, and who desire at the years of discretion the perfected joy derived from the Gospel, must have baptism on this earth. Should some of the spirits refuse, while on earth, to accept the Gospel, or fail to hear it, baptism, belonging to the earth, must be done for them, vicariously, on earth, so that they, having had the work done for them here, may accept or reject the ordinance in their life beyond the grave. This is the motive of the work for the dead. The earth ordinances must be done by or for every soul born upon the earth so that the earth experience may not be in vain, should the Gospel be accepted in the remotest day of eternity. This view becomes more important when it is recalled that ordinances of the earth, belonging primarily to the earth, stand for vast, eternal realities, indispensable to man's progress. When the simple ordinances of the Gospel, as pertaining to the earth, have been done for the dead, then may the dead be judged as of the earth, and may receive the blessings of the obedient who conform to law. **The Meaning of the Earth Plan.** The earth-plan, plan of salvation, or Great Plan, for the guidance of the spirits placed on earth, may perhaps be more clearly understood if it is compared to the great chart in the captain's cabin by which the vessel is steered. Life on earth is as the large and angry ocean. The chances of shipwreck and of being driven out of the set course, are many. If, however, the ocean is well charted, the mariners can better avoid the sunken reefs, and the dangerous places, and after the storm can more readily return to the course so that the destined port may be entered with a good bill of health. The Gospel is such a chart, on which the journey is outlined, showing the dangers of the journey, the havens of rest and the final destination. If a man accept the chart, and use it in his life's career, he will find the voyage pleasant and his arrival secure, and his life will be as that of one cast in pleasant places. earth so that the earth experience may not be in vain, should the Gospel be accepted in the remotest day of eternity. This view becomes more important when it is recalled that ordinances of the earth, belonging primarily to the earth, stand for vast, eternal realities, indispensable to man's progress. When the simple ordinances of the Gospel, as pertaining to the earth, have been done for the dead, then may the dead be judged as of the earth, and may receive the blessings of the obedient who conform to law. **The Meaning of the Earth Plan.** The earth-plan, plan of salvation, or Great Plan, for the guidance of the spirits placed on earth, may perhaps be more clearly understood if it is compared to the great chart in the captain's cabin by which the vessel is steered. Life on earth is as the large and angry ocean. The chances of shipwreck and of being driven out of the set course, are many. If, however, the ocean is well charted, the mariners can better avoid the sunken reefs, and the dangerous places, and after the storm can more readily return to the course so that the destined port may be entered with a good bill of health. The Gospel is such a chart, on which the journey is outlined, showing the dangers of the journey, the havens of rest and the final destination. If a man accept the chart, and use it in his life's career, he will find the voyage pleasant and his arrival secure, and his life will be as that of one cast in pleasant places. THE BEGINNING OF THE EARTH WORK CHAPTER 10. THE COMING OF MAN. The decision arrived at in the Great Council was promptly carried out by those to whom the authority to do so was confided. **Making of the Earth.** The first step, in carrying out the Great Plan, was to secure a place on which the desired experience might be gained. To accomplish this, the earth was made from materials, found in the universe, which, by the intelligent power of God, were collected and organized into the earth. The earth was not made from nothing, nor by the fiat of God, except as his will and words determined that the work should be undertaken. In the clumsy way of man, by adding stone to stone or material to material, the earth was not made; rather, great forces, existing in the universe, and set into ceaseless operation by the directing intelligence of God, assembled and brought into place the materials constituting the earth, until, in the course of long periods of time, this sphere was fitted for the abode of man. In the making of the earth, as in all other matters pertaining to the destiny of man, the work was done in complete and orderly harmony with the existing laws of the universe. The Mosaic six days represent successive stages in the earth's construction, each measured by ages of time. The forces of nature act steadily but slowly in the accomplishment of great works. **The Builders.** The creation of the earth, the details of which are not known, must have been marvelously and intensely appealing in its interest to the intelligent beings who, because of their exalted knowledge, had the necessary power over the elements and forces of the universe to accomplish the forming of an earth. Three great intelligent Beings were in supreme authority in the building of the earth, namely, God, the Father, his Son, Jehovah, who became the Christ, and Michael, who became the first man, Adam. These three beings were naturally the ones concerned in the making of an earth for the sojourn of the spirits, for it was through the agency of God, the Father, that the spiritual bodies were started on the road of eternal progression; it was about the mission of Jehovah, the Son of God, that the differences of opinion raged in the Great Council, and, finally, it was Adam, or Michael, who was appointed to be the one to come upon the earth, and there to subject himself to death, so that the procreation of spirits in earthly tabernacles, might be started. These three beings, who are so vitally concerned in the destinies of the human race, had charge of the making of an earth which should be a suitable and a pleasant habitation for the earth-clad spirits. **The Coming of Man.** The earth at last was finished. Adam, the first man, and his wife, Eve, then appeared on earth. The statement that man was made from the dust of the earth is merely figurative, and means that he was made of universal materials, as is the earth. Likewise, the statement that God breathed into man the breath of life is only a figure of the existence of the spirit within the body. The exact process whereby man was placed upon earth is not known with certainty, nor is it vital to a clear understanding of the plan of salvation. We may rest assured that the first man and the first woman were eternal beings, who subjected themselves to life on this earth, so that the process of clothing eternal spirits with mortal bodies might begin on the earth. Adam and Eve, in view of the great sacrifices they made to make the Great Plan a reality, are the great hero and heroine of human history. **The "Fall."** Biblical lore and traditions among all of the races of man, tell of the "fall" of the first parents from the grace of God. An event called the fall did occur, but it was a necessary part of the Great Plan. Adam and Eve were eternal beings, and were not under the ban of mortal death. Subject to death they must become, however, if their posterity should inherit corruptible bodies. The fall then was simply a deliberate use of a law, by which act Adam and Eve became mortal, and could beget mortal children. The exact nature of this event or the exact manner in which the law was used is not understood. The Bible account is, undoubtedly, only figurative. There was no essential sin in the fall, except that the violation of any law, whether deliberately or otherwise, is always followed by an effect. The "fall" of Adam and Eve was necessary, for without it, there would have been no begetting on the earth of spirits with mortal bodies, and the Plan proposed and confirmed in the Great Council would have remained inoperative. "Adam fell that man might be." **The First Blessing.** The curse, so-called, pronounced by God upon Adam as he went out of the Garden of Eden, that in the sweat of his brow he should earn his bread, is possibly the greatest of all human blessings, and it is a simple extension of a great eternal law. From the beginning of the dim past, when man slumbered with only a feeble thought of his possible vast future, the great law of his progress has been that only personal effort can achieve desirable things. The price to be paid for advancement is vigorous self-effort. The active will precedes every step of progress. To exercise the will means labor, which may well be represented by "the sweat of the brow." The so-called curse, however, carries with it the magnificent promise that man, by the exercise of his powers, may subdue the earth, and make it serve all his needs. In a universe controlled and directed by the intelligent God, there can be no question but that, ultimately, the intelligent will shall control for its own use not only the things of this earth but all the forces of the universe. The subjection to which the earth will be brought depends entirely upon the degree to which man exercises his will, that is, the degree to which he accepts the benefits of the first blessing. **The Garden of Eden.** The first days on earth of the first man and the first woman are of intense interest to every student of the subject, and it is to be regretted that so little knowledge of those early times has survived the vicissitudes of time. In the Garden God walked with man and taught him the living truth. According to the Prophet Joseph Smith, the Garden of Eden, the first home of Adam and Eve, was located near the city known as Independence, Missouri. To the north and east of Independence, some scores of miles, is probably the place where Adam dwelt after he had been driven out of the Garden. The State of Missouri, and the country around it, is, therefore, of tremendous interest to those who accept the Gospel as restored in the latter days. **A Wise Beginning.** In all matters pertaining to the beginning of man's earth career, it may be observed that proper preparations have been made. There has been no blind destiny working out unknown purposes; instead, intelligent forces have provided for man from beginning to end, so that the whole scheme of man's life, here and hereafter, is one of order and system. CHAPTER 11. THE COURSE OF THE GOSPEL ON EARTH. The Great Plan provided that man should come upon earth with the memory of his past taken from him, so that, beginning his earth-life as a child, he might repeat on earth the efforts that earned for him progress in the pre-existent life. Even Adam and Eve forgot the details of their previous lives, for it was necessary that all be under the same law, and that no improper strength be derived, by anyone, from the pre-existent experiences. **Adam Hears the Gospel.** The only rational thing that could be done to spirits so placed on earth was to teach them fully the story of man's origin and destiny and the meaning and duties of the earth-life. The plea of ignorance would not then be valid. Consequently, soon after the first parents had been driven out of the Garden of Eden, an angel appeared and taught Adam the story of man from the first to the last day. The plan of salvation, including the atoning sacrifice of Jesus, the organized Church, the purpose and powers of the priesthood and the rights and duties of man upon earth, whether within or without the Church, was fully unfolded. Adam, the first earth-pupil of God, was taught, as his first lesson, the great philosophy overshadowing the existence of man. When Adam had been taught all this, and had accepted the truth, he was baptized, even as men are baptized today, and he entered into all the other ordinances of the Gospel and was given full authority through the Priesthood conferred upon him to officiate in God's name in all matters pertaining, under the Great Plan, to the welfare of man. **The First Dispensation.** As children and children's children came to Adam he taught them carefully all that had been taught him, so that the knowledge of the law might remain upon the earth. The ordinances of the Gospel were practiced, the righteous were organized into the Church, even as today, and the authority of the Priesthood was transmitted by Adam to his children, and by them to their children, so that the precious gift might not be lost. In those days the Church was probably fully organized, according to the patriarchal order; at least in the days of Enoch, the seventh from Adam, it seems quite clear that the Church was established with all of its essential parts. The activity in behalf of the Gospel which began with Adam and continued until Noah, at the time of the great flood, is ordinarily known as the first dispensation of the Gospel. **The First Apostasy.** From the beginning of his earth-career, Adam retained his free agency. God, directly or through agents, might teach and command, but Adam, a free agent, had the right to accept or reject as seemed him best. Adam's children, likewise, though taught by the patriarch of the race of the way of righteousness, could accept or reject for themselves whatever was taught them. Free agency was with man in that early day as it is now. The descendants of Adam soon began to exercise their free agency, some for, and many against, the Great Plan. Cain exercised his free agency in the murder of Abel. As time went on, large numbers departed from the truth concerning man's place in the universe as taught by Adam, and refused to accept the Gospel. Concurrently with the establishment of the Church in the first dispensation there was, therefore, a first great apostasy. It is ever so, it has ever been so, and will ever be so, that in a world of intelligent beings, possessing free agency, some will accept and some will reject the truth. No doubt, in the process of time, truth will triumph, and all may be brought to understand the will of God, but the conquest is attended by many temporary departures from the truth. Nevertheless, Adam and those who remained true to his teachings, continued, faithfully, to teach to others the eternal truth, so that they might perchance be made to return to the great truth which they had so lightly cast aside. **The Later Dispensations.** The first apostasy culminated in the flood, which was sent because of the violence of the first apostasy and the corruption of men. As far as known, only Noah and his immediate family were preserved. In them, however, was represented all the blood of the world. To the new race Noah explained fully that the flood was due, entirely, to the wicked hardness of the hearts of the people, and their refusal to accept eternal truth or to respect the authority of God, and that it was necessary, should calamity be avoided, to live in accordance with the Great Plan. To them all, the Gospel was taught in its purity. Nevertheless, it was only a short time before apostasy again occurred among many. The free agency of man can not be curbed. Yet, probably, there has not been, since the flood, such utter corruption as prevailed during the first apostasy. From the days of the flood, God or his messengers have appeared on earth, at various times, to restore the truth or to keep it alive in the hearts of the faithful, so that man might possess a full knowledge of the Gospel and that the earth might never need to be without the story of the Great Plan and the authority of the Priesthood. For instance, Melchizedek, the high priest, possessed a full measure of the authority of the holy priesthood. To Abraham, God and his angels appeared, and endowed him with the authority of God. So on, down the course of time, there are numerous instances of the appearance of God to men to help the children of men to a perfect understanding of the great truths that must be understood and obeyed, if men are to continue in their progressive development. It is not known how many men and women at various times have received such visitations, but it is probable that hosts of men and women at various times, even when the Church has not been organized, have received and used the truth of life as embodied in the Great Plan. **The Dispensation of the Meridian of Time.** In the course of human history and in accordance with the Great Plan, Jesus the Son of God, appeared on earth, to atone for the act of Adam and Eve, who "fell" that men might be. This is called the dispensation of the meridian of time. Jesus did live on earth, and gave his life so that mortal bodies may rise from the grave and pass into an eternal existence, beyond the reach of corruption. During the sojourn of Jesus on earth, he devoted himself to a restatement of the Gospel, including the story of the past and the present and the hope of the future. At no time since the days of Adam, had the Gospel been so fully taught and made so simply clear to the understanding as in the days of Jesus. Under the teachings of the Savior, the Church was re-established in order and completeness. **The Great Apostasy.** After the ascension of Jesus, the Church remained, for some time, fully organized. Thousands flocked to it, and the people lived in accordance with the doctrines taught by the Savior. Soon, however, history repeated itself. In the right of their free agency, men refused, in many cases, to obey the laws and ordinances of the Gospel, and more often changed them to suit their own convenience. Such departures from the truth became more numerous and more flagrant as time wore on, until error permeated the whole Church. At last, about six hundred years after Christ, the Gospel laws and ordinances had become so completely warped that it was as if the Church had departed from the earth. The authority of the Priesthood no longer remained with the Church. This was the great apostasy. From that time, complete darkness reigned for many centuries. In those days, however, many honest men could see that the truth was not upon the earth, and hoped that the simple principles of the Gospel might again be correctly practiced by man. Among such men were Luther and many others, who used their best endeavors to show the people that error ruled. At last many were awakened, and the days of the Reformation began. The Reformation was a period of preparation for the last restoration of the Gospel on earth. Many years were required before the darkness of centuries could be lifted from the souls of men. **The Restoration.** Finally, as men broke through the darkness, as intelligence became diffused among all men, and as liberality of thought grew and became respected, the world was ready for the eternal truth. Again the Gospel was restored with the authority of the Priesthood and the organization of the Church. On an early spring day, in the year 1820, in the woods of western New York, God the Father, and God the Son, appeared to a fourteen-year-old boy named Joseph Smith, who had faithfully asked for divine help. Through the instrumentality of this boy, guided constantly by God, the Church was re-established, the authority of the Priesthood again conferred upon many men, and a fulness of knowledge pertaining to man's place in the universe offered to all who would listen. In time the Church was organized precisely as was the primitive Church, and more fully than at any other time in the history of the world. This was the great restoration. **The Vital Facts.** The Gospel was fully taught to the first man, who in turn taught it to others. The Church was organized from the beginning. As apostasy dimmed men's knowledge of the Gospel and undermined the Church, the full truth was repeatedly restored. At least four times has a complete statement of the Great Plan been made to the people of the earth--at the time of Adam, of Noah, of Jesus Christ and of Joseph Smith. Consequently, the Gospel has been on the earth and within the reach of men practically during the whole course of the earth's history. The fundamental truths of the Great Plan were taught to Father Adam and since that time have been scattered broadcast over the earth. This wide dissemination of the truth, in all ages, explains the fact that practically every life philosophy proposed by man contains some of the truths of the Gospel. In every system of theology and in every sect there is a certain measure of truth, for all have drawn from the one fountain. All, no doubt, seek for truth, and believe that they have found it; but, in fact, they have only fragments, picked up here and there and worked into a system. The full truth must encompass the complete philosophy of man and the universe, including the authority to act for God in the working out of the Plan. Those who thus accept the whole Plan, constitute the Church of Christ. In the churches of the world there is much of truth and consequently none is wholly wrong, though at times the truth has been so warped that it appears worse than untruth. In the matter of full truth, and of authority, however, do the Church and its imitators differ absolutely. There can be no duplicate set of truth, and no double seat of authority. It is clear that free agency, for which the heavenly battle was waged, is in full operation upon the earth. At first sight it may seem that Lucifer's plan would have been best, for by it all men, in spite of themselves, would have been given the earth-experience and kept in the righteous path that leads to salvation. Yet, the origin of man, and the doctrine that he can advance only by self-effort, make it unthinkable that he should allow himself to be, as it were, blindfolded and then compellingly directed by some greater power. Men are directed, no doubt, by beings of higher intelligence, but in that directing our wills must be allowed to play their part. There can be no real satisfaction, if it were possible, in advancement which has been forced upon man Lucifer's plan was impossible. It must also be remembered, that men are not necessarily evil because they do not accept the Gospel. Some find it impossible to understand the truth because their hearts are so set upon other things, and others have been led by their free agency in one direction, whereas the Gospel would lead them in another. Nevertheless, though men are not evil because they refuse to accept the Gospel, they retard themselves of necessity, when they fail to obey the law; and thereby they invite upon themselves the punishment that comes without fail to all who are not in full harmony with the great, controlling universal laws. MAN AND GOD. CHAPTER 12. THE GODS OF THIS EARTH. The conception of a universe directed by a God of intelligence can not include a God of mystery. In mystery there is only confusion. It does not follow that because he is not mysterious he is fully comprehended. In our general conception of God, his origin, his destiny, and his relation to us, we understand him clearly; but, in the details of his organization, powers and knowledge he transcends our understanding. Intelligent man dwelling in a universe containing many superior intelligent beings will often find need of the help that higher intelligence only can give. Earth-bound as we are, we need a close acquaintance with the God who shapes the destinies of men. The better God is known, the better may the eternal truths we learn be applied in our daily lives. **The Order of Gods.** God has had no beginning and will have no end. From the first, by the exercise of his will, he has constantly acquired new knowledge and thereby new power. Because of the wisdom which he has gained, and the love thereby begotten for the unnumbered hosts of striving intelligent beings, he formulated the plan which will lead them readily and correctly in the way of continued progression. In so far as man accepts the plan of salvation he is being educated by God, to become even as God is. God and man are of the same race, differing only in their degrees of advancement. True, to our finite minds, God is infinitely beyond our stage of progress. Nevertheless, man is of the order of Gods, else he cannot know God. **Plurality of Gods.** Since innumerable intelligent beings are moving onward in development, there must be some in almost every conceivable stage of development. If intelligent beings, far transcending the understanding of man, be called Gods, there must be many Gods. God, angel and similar terms denote merely intelligent beings of varying degree of development. The thought, however, that there is a plurality of gods and other beings of varying grades, is a thought of fundamental truth, which may be applied in every-day life, for it gives the assurance that it is possible for all, by self-effort and by gradual steps, to attain the highest conceivable power. A division of labor is necessary among men on earth, and it is only reasonable that a similar division of labor may exist in all intelligent systems. The conception of a community of men may be applied to the community of heavenly beings. In the community of men, different men have different duties; so, perhaps, on an exalted scale, the gods are organized with a perfected division of labor. **God, the Father.** God, the Father, the greatest God concerned in our progression, is the supreme God. He is the Father of our spirits. He is the being of highest intelligence with whom we deal. To our senses and understanding he is as perfection. In his fulness he can not be fathomed by the human mind, and it is, indeed, useless for man to attempt to define in detail the great intelligent beings of the universe. God, the Father, the supreme God, has gone through every phase of the Great Plan, which we are working out. Therefore, he has had our experiences or their equivalents, and understands from his own experience the difficulties of our journey. His love for us is an understanding love. Our earth troubles we may lay fully before him, knowing that he understands how human hearts are touched by the tribulations and the joys of life. God, the Father, the supreme God of whom we have knowledge, is the greatest intelligence in the infinite universe, since he is infinite in all matters pertaining to us and transcends wholly our understanding in his power and wisdom. We know no greater God than the omniscient, omnipotent Father. **God, the Son.** With the Father is associated his only begotten Son on earth, Jesus Christ, who came on earth and submitted himself to a painful and ignoble death so that all men might be raised from the grave with the body of flesh and bones made indestructible and everlasting. Because of the central position occupied by Jesus in the Great Plan, he is essentially the God of this earth. He, also, is beyond our understanding, he sits on the right hand of the Father, and is one with the Father in all that pertains to the welfare of the human race. To us he is perfect, possessing all the attributes of the Father. Whether he is as far advanced as the Father is an idle question, since he surpasses our understanding. In all matters pertaining to the earth, the Son is the agent of the Father. Through him the will of the Father pertaining to this earth is given. All our communications with the Father are made in the name of the Son, so that they may be properly authorized. This is in simple accord with the order that prevails in the heavens and that should prevail everywhere on earth. **God, the Holy Ghost.** The Father and the Son and the Holy Ghost constitute the Godhead, or Trinity of Gods, guiding the destinies of men on earth. God, the Holy Ghost, is a personage of spirit, who possesses special functions which have not yet been clearly revealed. We know that this member of the Godhead is a knowledge-giver and an inspirer of all that is great and noble and desirable, and that his functions in the Godhead are indispensable to the welfare of man. **Other Beings.** Many other intelligent beings, superior to us, no doubt take part in the work of man on earth. There are angels and spirits who no doubt have assigned to them the care of the men and women who walk upon the earth. Man is not alone; he walks in the midst of such heavenly company, from whom he may expect help if he seek it strongly. A plan for the schooling of intelligent spirits, walking in semi-darkness through the acquiescence of beings of higher intelligence, must of a certainty include such continuous though invisible help. **Sex Among the Gods.** Sex, which is indispensable on this earth for the perpetuation of the human race, is an eternal quality which has its equivalent everywhere. It is indestructible. The relationship between men and women is eternal and must continue eternally. In accordance with the Gospel philosophy there are males and females in heaven. Since we have a Father who is our God, we must also have a mother, who possesses the attributes of Godhood. This simply carries onward the logic of things earthly, and conforms with the doctrine that whatever is on this earth, is simply a representation of great spiritual conditions, of deeper meaning than we can here fathom. CHAPTER 13. MAN'S COMMUNION WITH GOD. Man is not left to himself on the face of the earth. Though his memory has been taken away, he will not be allowed to drift unwatched and unassisted through the journey on earth. At the best, man is only a student who often needs the assistance of a teacher. It is indispensable, therefore, to know how communication may be established by man with intelligent beings wherever they may be. **The Will to Ask.** The first of the fundamental principles by which man may confer with God, is that man must show his desire to receive, by asking for help. Man has the right to reject whatever is offered him; in the midst of plenty he may refuse to eat. Therefore, whatever a man gains from the surrounding wisdom is initiated either by a petition or by a receptive attitude which is equivalent to a request. Unless a man ask, he is in no condition to receive, and ordinarily nothing is given him. On extraordinary occasions, when God uses a man to accomplish his purposes, something may be given without the initiatory prayer, but such gifts are rarely of value to the man himself. To get help from without, a man must ask for it. That is the law. History confirms this doctrine. Adam prayed to God and the angel came to explain the plan of salvation. Joseph Smith, the latter-day restorer of the Gospel, prayed in the grove and the Father and the Son appeared. It is unnatural to believe that gifts are given without prayer. That the answer is often overwhelmingly greater than the expressed desire, is only a sign of the love of the Giver, and does not remove the necessity of asking, as the first step in obtaining what a person desires. It is probable that no request, addressed to a being of superior intelligence, is refused. However, the answer comes at a time and place not predetermined by man. **By Personal Appearance.** In answer to prayer, God may appear personally. There is no physical or spiritual reason why God should not appear to his children in person whenever he so desires. In fact, sacred history indicates that God appeared to Adam in the Garden of Eden, to Abraham in the Holy Land, to Moses on the mountain, to Joseph in the sacred grove, and to many others at various times during the earth's history. Likewise, Jesus Christ, the Son of God, lived upon this earth and walked and talked with men. To limit the powers of God by saying that he cannot or will not now appear to man, is to make him a creature of less power than is possessed by man. **By the Visitation of Angels.** The will of God may be transmitted to man by visible representatives who are beings of a lower degree of intelligence. Angels have frequently visited men and brought to them divine messages concerning their own affairs or the affairs of the world. After Adam was driven out of the Garden of Eden, an angel came and laid before him the philosophy of man's existence. Similarly, angels appeared to Enoch, Noah, Abraham, Moses, Joseph Smith and numerous others, many of which are not recorded in history. These vivid personages, intelligent beings vastly superior to man, knowing well the laws of nature and therefore able to control them, may be with man, though they are not seen with the natural eye. Most probably we walk in the midst of such invisible intelligent spirits. The development from the earth-journey comes largely from the self-efforts of man, who, apparently, must depend upon himself. If at will he could bring to his aid visible, supernatural beings, to tide him over his difficulties, his need of self-development and self-dependence would become very small, and the man would not grow strong. **By the Holy Spirit.** God is a personal being of body--a body limited in extent. He cannot, therefore, at a given moment be personally everywhere. Time and space surround him as they surround us. It is difficult to believe that God can in person answer the numberless petitions reaching his throne. Nevertheless, it is known distinctly that God, by his power, will and word is everywhere present. It is almost as difficult to believe that, in spite of the hosts of heavenly beings, personal administrations are possible in the great majority of the countless petitions to God. God must be, therefore, in possession of other agencies whereby his will may be transmitted at his pleasure to the uttermost confines of space. The chief agent employed by God to communicate his will to the universe is the holy spirit, which must not be confused with the Holy Ghost, the personage who is the third member of the Godhead. The holy spirit permeates all the things of the universe, material and spiritual. By the holy spirit the will of God is transmitted. It forms what may be called the great wireless system of communication among the intelligent beings of the universe. The holy spirit vibrates with intelligence; it takes up the word and will of God as given by him or by his personal agents, and transmits the message to the remotest parts of space. By the intelligent domination and infinite extent of the holy spirit, the whole universe is held together and made as one whole. By its means there is no remoteness into which intelligent beings may escape the dominating will of God. By the holy spirit, God is always with us, and "is nearer than breathing, and nearer than hands and feet." The intelligent earthly manifestations of the holy spirit are commonly spoken of as the natural forces. It is conceivable that the thunders and the lightnings, the movements of the heavenly bodies, the ebb and flow of the oceans, and all the phenomena known to man, are only manifestations of the will of God as transmitted and spread by the measureless, inexhaustible, infinite, all-conducting holy spirit. By the holy spirit, which fills every person, man may obtain information from God. By its means come the messages which transcend the ordinary methods of acquiring knowledge. By it man may readily communicate with God, or God with him. When a person utters his prayer in faith it is impressed upon the holy spirit, and transmitted, so that God may read the man's desire. This doctrine of a rational theology has been duplicated in a modest way by the development of wireless telegraphy. According to science, the universe is filled with a subtle substance called the ether, on the waves of which the message is spread throughout the universe to be taken up by any person who has the proper receiving apparatus. **The Eternal Record.** So thoroughly permeated with the holy spirit is the immensity of space that every act and word and thought is recorded and transmitted everywhere, so that all who know how to read may read. Thus we make an imperishable record of our lives. To those whose lives are ordered well this is a blessed conception; but to those of wicked lives, it is most terrible. He who has the receiving apparatus, in whose hands the key is held, may read from the record of the holy spirit, an imperishable history of all that has occurred during the ages that have passed in the world's history. This solemn thought, that in the bosom of the holy spirit is recorded all that pertains to the universe--our most secret thought and our faintest hope--helps man to walk steadily in the midst of the contending appeals of his life. We can not hide from the Master. CHAPTER 14. MAN WALKS WITH GOD. The knowledge of means of communication between man and God is of great help to man in all the affairs of his life. **Reading God's Message.** In possession of the holy spirit is a record of the will of God with respect to all things and all occurrences, great or small, in the universe from the first day. The big problem of man is to read the message of God as it is held by the holy spirit. In wireless telegraphy, a spark coil sets up waves in the ether and other coils similarly "tuned," receive the waves anywhere in the universe. In wireless telegraphy the all-important thing is that the transmitting and receiving instruments be tuned alike, for only then may the message be read. The same principle holds with the holy spirit. The giver and the receiver must be "tuned" alike, that is, must be in harmony, if the messages are to pass readily and understandingly from one to the other. The clearness of the message depends wholly upon the degree to which this tuning approaches perfect harmony. **Spirit Blindness.** There are many who, walking among vast spiritual forces, yet feel themselves wholly alone. They do not have the assurance that there is something or someone near them which may not be known by the ordinary judgment of the senses, yet which may be known by man. These persons are so untuned as to be unable to understand the messages of the holy spirit. Many will not be brought into an understanding harmony with the holy spirit; others merely find it so hard to be brought into tune with the infinite that they would rather be without the messages than to do the necessary labor of acquiring harmonious relations with the holy spirt. Those who can not feel and in part commune with the holy spirit, are blind to the larger part of the universe, which lies outside of the circumscribed world, swept by our immediate senses. In terms of the unseen forces will the earth at last be cleared of all its mystery. In yesterday and tomorrow shall today be glorified. The eternal concern of man will be, as it has been, to secure an understanding knowledge of all the forces of space. They, therefore, who cannot on this earth possess a direct assurance of the existence and assistance of the great unseen world, are indeed spiritually blind, and much to be pitied. **Prayer.** As already stated, all communication between man and a higher intelligent Being must be initiated by a request from the man. Thus, the place of prayer in the life of man is at once established. Prayer is a request for further light, protection, or whatever else is desired. Prayer is the first and greatest means of reading God's messages, for by intense prayer man gradually places himself in tune with the infinite so far as his request is concerned. Those who do not ask, naturally do not establish an understanding relationship with the unseen world, and no message appears. The Being of higher intelligence, to whom the request is directed, may or may not grant the prayer, but some answer will be given. Prayer has been said to be "the soul's sincere desire." Only when it is such will the highest answer be obtained, and it is doubtful if such a prayer is ever refused. No prayer is unheard. The place and time of prayer are of less importance. Morning, noon and night, prayer is always fitting. However, it is well to be orderly, and to beget habits of prayer, and certain hours of the day should therefore be set aside for prayer, both in private and in the family. Frequent and regular prayer helps to remind man of his dependence on a Being of higher intelligence in accomplishing the great work of his heart. A man should pray always; his heart should be full of prayer; he should walk in prayer. Answers will then be heard as God pleases. Seldom is a man greater than his private prayers. **Active Prayer.** To become properly tuned with the guiding intelligent Being, one must not pray in a stereotyped way. A man must give himself to the matter devotedly desired, in the form of prayer, and then support it with all his works. Prayer is active and not passive. If a thing is wanted a man must try to secure it. Then, as a man devotes all of himself to the matter of the prayer, his attitude becomes such as to make him susceptible to the answer when it shall be sent. Prayer may be said to be the soul's whole desire. **The Gift of Understanding.** Every now and then a man is found who seems to possess a knowledge above that of his fellow men. Knowledge is gained by tremendous self-effort, and the men who know most are usually those who have exerted themselves most to learn. However, it is well known that those who have given themselves with all their might to a certain study, often have great flashes of insight, whereby they leap as it were from knowledge to knowledge, until their progress becomes tremendously rapid, compared with that of ordinary men. This means of acquiring knowledge may be compared crudely with the switch of an electric lighting system. When the switch is out, though the great dynamo in the canyon mouth hammer and generate its electricity, there is no flow of current through the city system and all is darkness. Yet a man, with a slight effort, can raise the switch and connect the wires, thereby flooding the city with light. The result appears to be infinitely greater than the cause. Thus, those who by great effort build up systems of truth often reach a place where by relatively little effort a flood of new light may be thrown upon the subject to which the mind has given itself. That is one of the compensations to those who strive with all their might for the mastery of any subject. This power becomes the gift of understanding, which may come to all who study deeply. The gift of understanding is the result of the operation of the holy spirit. The holy spirit which is in communication with the whole universe, is in a measure subject to those who give themselves devotedly and with all their heart to any righteous matter. It is one of the most precious of gifts, and one that should be sought after by all men, because by its aid, the chance for development is greatly increased. **Man Walks with God.** Literally, then, through the assistance of the mighty and all-pervading holy spirit, man is, indeed, always in the presence of God and his agencies. From this point of view man is immersed in the light and power of Godliness. He, who by earnest prayer, close attention, and noble desires seeks the intelligence above and about him is not alone. He walks hand in hand with intelligent beings and draws from them the power that he does not of himself possess. In times of need such a man may reach into the black unknown and bring out hope, born of high knowledge. MAN AND THE DEVIL. CHAPTER 15. THE KINGDOM OF THE EVIL ONE. If there is progression, there may also be retrogression; if there is good, there may be evil. Everything has its opposite. **Descending Beings.** In a universe containing eternal, intelligent, personalities possessing free agency, there may be beings who are in opposition to the general law of progress. In fact, such opposing intelligent spirits or men have always and everywhere been found. Naturally, those who devote themselves to the opposition of law are waging a hopeless battle, and lose their strength as time goes on. Nevertheless, since many of them have acquired great knowledge before they turn against the truth, they may long continue active in their opposition to righteousness. The final end of such beings is not known. As they are eternal, it is doubtful if they can ever fully destroy themselves. Nevertheless, as they oppose law, they will at last shrivel up and become as if they were not. Beings who would stand in the way of progress, also use the forces of the universe, as best they can, and must be considered, in the ordering of life, whether in or out of the earth. **The Devil.** The number of descending spirits in the universe is not known. In fact, little is known about the whole matter, which probably is for the good of man. The scant knowledge that we have, comes largely from the account of the Great Council. One of the great spirits there present, proposed to save men without the use of their free agency. When he and his numerous followers failed to secure the adoption of this plan they left the Council, and set themselves thenceforth against the plan adopted by the majority. The leader in this rebellion was Lucifer, said to be a prince of the morning, who, undoubtedly, through much diligence, had acquired a high position among the spirits. Even those of high degree may fall. No man is sure of himself, unless from day to day he can keep the germ of opposition from settling within his breast. Lucifer and his followers, who fell from the Great Council, are the devil and his angels, possessing definite wills and free agencies, who are still continuing the battle that originated in the heavens. The fundamental conceptions of eternalism, including eternal beings, make reasonable the existence of a personal devil, with personal agents, whose indestructible wills are used to oppose the Great Plan through adherence to which man entered upon his earth career. **Man and the Devil.** In a measure, God and all other intelligent beings are affected by the active will of man. If man wills not to be helped by God, it is difficult for God to send him divine help. Even so, in the face of the will of man, the devil has little or no power. It is only when man so wills that he hears fully the voice of God; and it is only when man so wills that he hears the message of the devil. The doctrine that a request must initiate the gift is as true in the relationship that may be established between man and the devil as between man and God. God sends his messages throughout the universe; so does the devil as far as his knowledge permits him. However, the messages of the evil one need not be heard unless man so desires. In reality, therefore, man does not need to fear the evil one. He is not a force that can work harm, unless man places himself under the subjection of evil; but, if the devil be allowed a hearing, he may become the master of the man, and lead him downward on the road of retrogression. **The Devil Subject to God.** Though the free agency of man is supreme with respect to himself, under the direction of a perfected intelligence, it must not interfere with the free agencies of others. This law holds for all ascending or descending intelligent beings. For that reason the devil is subject to God, and is allowed to operate only if he keeps within well-defined limits. He can suggest ways of iniquity, but he cannot force men to obey his evil designs. A man who sincerely desires to walk in righteousness need have no fear of the devil. By the knowledge of opposites, man may draw conclusions of far-reaching importance in his course of progression. The operations of the devil and his powers may, therefore, serve some good in giving contrasts for man's guidance. This does not mean that it is necessary for man to accept the suggestions of the evil one, or to commit evil to know truth. On the contrary, every rational impulse resents the thought that a man must know sin so that he may know righteousness better. Unfortunately, the works of the evil one may be plentifully observed in the world, among those who have forsaken the Great Plan and the path of progression. MAN AND THE CHURCH. CHAPTER 16. WHY A CHURCH? Those who believe in the Great Plan form the community known as the Church. Many men, who have given the subject only superficial study, find it difficult to understand why a church should be necessary. **Man Helped by God on Earth.** It was not intended, in the plan of salvation, that man, though in forgetfulness, should wander alone and helpless through the earth. Rather was it intended and made necessary that men should gain experience by actual contact and contest with the earth and earthly forces, under the watchful care of beings of superior intelligence, who would help as demanded by man's free agency. In an intelligent world it could not well be otherwise. In fact, without the help of superior intelligence, the earth would be chaotic instead of orderly. The Great Plan is founded on intelligence, guided by a God of intelligence, and has for its purpose greater intelligence. Avenues of communion with God have been pointed out, but many men are impervious to divine messages and need earthly help to understand the will of God. The Church, the community of persons with the same intelligent faith and desire, is the organized agency through which God deals with his children, and through which such help may be given man. Through the Church, God's mind may be read by all, at least with respect to the Church community. Moreover, the authority to act for God must be vested somewhere on earth. The Church holds this authority for the use of man. Besides, it is the common law of the universe that when intelligent beings are organized, as of one body, they progress faster, individually and collectively. The Church as an organization represents God on earth and is the official means of communication between men and God. **The Plan of Salvation for All.** In the Great Council the earth-career was planned for all the spirits there assembled who accepted the Plan. The earth and whatever pertains to it, are for all and not for the one or the few. This means that man must not go through his earth-life independently, doing as he pleases, living apart from his fellowmen and accepting the Great Plan in his own way. By his own free agency he became a member of the hosts of the earth, and by his own promise, given in the Great Council, he must live in accordance with definite rules to be enforced by God. The Church is the community of those who, having accepted the Plan, desire unitedly to work out their mutual salvation under the settled authority of God. The purpose of the Great Plan can not be wholly fulfilled until all have heard the Gospel. The Church as a body undertakes to carry out this purpose. Only when the Church is not organized on earth, may individuals who know the Great Plan, stand alone; but even in such case it is the bounden duty of those having the knowledge, to give themselves to the converting of others, so that the Church may be organized. **Orderliness.** If each intelligent being placed on this earth, were to lead an independent life and deal independently with his God, relative to all matters concerning him, many of which would of necessity involve others, there would soon be disorder among humanity. It has been found desirable in all earthly affairs to organize so that order may prevail. By the organization known as a church all things may be done in order. Chaos is abhorrent to the intelligent mind. **Test of Attitude.** There is yet another reason for the organization of a church. The plan of salvation is one founded in intelligence. Man must accept and live its laws and ordinances intelligently. The Church, by his adherence to these laws and ordinances, gives a man a means of testing himself as to his attitude towards the whole Plan. Whatever is done in life somehow connects itself with the Church. A Church which separates itself from the actual, daily life of the man does not acknowledge the essential unity of the universe and is not founded on man's intelligent conceptions of the constitution of the universe. The Church, therefore, must possess a system of laws the compliance with which will enable a man or his fellows to test his progress and spiritual condition, which, in turn, will be a guide for his future work. It would be difficult for a man to apply such tests to himself if he stands alone, away from his fellow men and making laws for himself to fit his apparent needs. **Authority.** There is much to be done for man and by man during the earth-career. Every day brings its problems; laws are to be enforced; ordinances to be performed, and God must communicate with his earthly children. Much of this work involves authority, which must be settled somewhere if order is to prevail. The authority to act for God is committed to the Church, as the organized community of believers, and, indeed, authority is a distinguishing characteristic of the Church. Every man has or may receive authority to act in his own behalf in many matters, but to exercise authority in behalf of others, requires the kind of authority which God has delegated to the Church. Some form of authority from God is necessary in all our work, and the earthly source of God's authority is the Church, organized by the supreme, intelligent God. **The Great Purpose of the Church.** Finally, the plan of eternal progress involves every living soul who comes upon earth. To the Church is committed the great task of keeping alive this Plan and of carrying it to all the nations. Those who have accepted the truth must be kept active; those who have not accepted it must be taught; all must hear it; even for the dead must the essential ordinances be performed. The Church, then, is a great missionary organization. This, of itself, justifies, the existence of the Church, for it is improbable that any individual would or could undertake the conversion of all the people to eternal truth. CHAPTER 17. CONDITIONS OF MEMBERSHIP. Members of the Church must necessarily accept the conceptions for which it stands. These are, essentially, the plan of salvation, the progressive development of all spirits concerned in the Plan, and the authority of a supreme intelligent Being, to deal with the men and women placed on earth. The conditions of membership are not many, nor difficult to understand. They are, rather, of a kind naturally appearing before an intelligent being concerned in any organization. **Faith.** All who enter the Church, or accept the Great Plan must, as a first condition, possess the faith which has been defined as "the substance of things hoped for; the evidence of things not seen." In other words, they must first acknowledge the existence in the universe of things and powers that may not be sensed directly, but which may be used to accomplish the purposes of man. Such an attitude is required to admit the existence of a God or a plan of salvation. Such a faith yields to man a comprehensive possession of the universe, and may establish a philosophy of life that conforms to every law of nature. The man who has no such faith stands before the plan of salvation as before a sealed book. He can not open it, nor opened, can he read it. A faith that admits the universe, seen and unseen, enables man to accomplish great things; in fact, all who have done the great labor of the world, have had such a faith. The law of faith is a general law. Faith is not necessarily removed from the ordinary experiences of life. On the contrary it is the beginning of all knowledge. Man observes the phenomena of nature, classifies and groups them until he reaches great general laws representing many individual phenomena. By the use of such laws, reasoning from the known to the unknown, laws may be inferred, the existence of which cannot be sensed directly. By this method of using human knowledge, man rapidly becomes aware of the certainty of the great universe that lies around him but beyond his immediate ken. Moreover, and possibly of chief importance, such inferred but certain knowledge makes man confident that he can continue forever in the acquisition of knowledge and power, and it thus becomes a help in every duty of life. **Repentance.** Another fundamental requirement of those who enter the Church is repentance. This is also self-evident, for if man is convinced of the correctness of a certain procedure, that is, if he has faith in it, he certainly will use that faith, if it is to become of any value to him. An active faith is repentance. It is commonly felt that repentance is only the turning away from evil practices. It is probably just as important for man to act out the good he learns as to refrain from doing evil. Repentance, then, is not merely negative; it is also positive. This also is a general law. Great work can be done by those only who have faith and who put that faith into action. **Baptism.** The third requirement of those who desire entrance into the Church is baptism. The candidate for baptism, presenting himself to one who has authority from Jesus Christ, is buried in the water and taken out again, as a symbol of the death and resurrection, the atoning sacrifice, and the conquest over death, of the Savior. The ordinance of baptism, as far as man is concerned, is essentially an acknowledgment of the atoning sacrifice of Jesus, a promise of obedience to the requirements of the Great Plan, and the acceptance of divine authority. Baptism is also a principle of general application, for in whatever pursuit a man may be engaged, whether in or out of the Church, he must first have faith in the work he has to do, then repent, in the sense of putting his faith into action and, finally, he must give obedience to the laws involved in the work. **The Gift of the Holy Ghost.** The fourth condition of Church membership, which is in the nature of a result of the three first requirements, is that the candidate receive the gift of the Holy Ghost. This is accomplished when one having authority places his hands on the head of the candidate, confirms him a member of the Church, and says, "Receive the Holy Ghost." This establishes an authoritative connection between man and God, the Holy Ghost, by which it is possible to secure, through the active support of the Holy Ghost, more light and power and confidence than man may secure unaided. Every man born into the world has life by the holy spirit and may, through its operations, and his own self-effort, be in communication with all other intelligent beings in the universe; but, only those who conform to the first ordinances of the Gospel are connected officially with the powers of the Holy Ghost in such a way as to secure added help. A distinct and real power conies to the individual who has received the Holy Ghost. It is as if he had been given a key to a great and wonderful building which he enters at his pleasure. However, the key may be kept unused; then the gift has been of no value. Man must draw upon the Holy Ghost, if the gift shall be real. The gift of the Holy Ghost also represents a general law, for it is evident that all who have faith made active by repentance, and have shown obedience by baptism, will be in such harmony with intelligent forces as to receive great light from them if desired or needed. **Continued Conformity.** It is not sufficient that a man secure entrance into the Church by compliance with the first four principles of the Gospel. After he has attained membership he must become active in the practice of the laws which constitute the body of Church doctrine, and which are quite as important as the fundamental ones preceding entrance. Passivity will not suffice; activity only constitutes an unqualified membership in the Church. The man will be "in tune" with the work only when he lives out daily the principles of the Great Plan. This is self-evident, moreover, because the Church has the mission of bringing the Gospel to the understanding of all men on earth, and unless the members of the Church are active in missionary work, they will not acquire the full spirit of the Church. Unselfishness should characterize the members of the Church. **Acceptance of Authority.** The conditions of membership here mentioned are all vital. Nevertheless, in addition to them, candidates for admission to the Church must acknowledge the full authority of the Church as a divine institution, to which has been committed, by God, the authority to act for him in all matters pertaining to the plan of salvation. Without this authority, the Church is no more than any man-made institution. The acceptance of authority means that all the laws of the Gospel must be obeyed, by every member. The law cannot be varied for individuals, to please their fancies or supposed needs. This is clearly brought out by the historical fact that Adam, after he had been taught and had accepted the Gospel, was baptized, confirmed, and received all the ordinances of the Church. Similarly, Jesus, the Son of God, began his official labors by being baptized by one having authority. The pattern has been set for all; and it has been followed in all dispensations. If men be on the full road of progress they will comply with the laws of membership, and become active in the support of the Church and its work. CHAPTER 18. THE PRIESTHOOD OF THE CHURCH. The Priesthood of the Church differs vitally from that of churches composed only of fragments of the complete truth. **Priesthood Defined.** The Church is composed of eternal, intelligent beings, moving onward in eternal progression, who have accepted God's plan of salvation. It is God's Church. God directs the work of his children on earth, and he naturally gives attention to the Church. Nevertheless, although God is the directing intelligence, he is not here in person, nor are other superior beings sent to take charge of the work, for that would be contrary to the law that through his free agency and by self-effort, man on earth must move onward and upward. Therefore, that the earth-work may be done authoritatively, God has delegated the necessary authority to man. The Priesthood is simply the name given this authority. The body of the Priesthood consists of the persons who have received this authority and who may act for God, on earth, in matters pertaining to the Church or to themselves. Without authority from God, there can be no Priesthood. **Divisions of the Priesthood.** Much work is to be done in the Church, and the work differs greatly, for man's life is complex. Consequently, many and varied are the labors that must be directed and supported by the Priesthood. To accomplish the work well, there must be a division of labor--the fundamental characteristic of all orderly work. There are two great divisions of the Priesthood, the Aaronic and the Melchizedek, each of which possesses special authority. Each of these divisions is again sub-divided. These divisions and subdivisions are all necessary for the complete exercise of the Priesthood in the Church. One great division of the Priesthood of God, the Aaronic Priesthood, is named after Aaron, the brother of Moses, a famous leader in this priesthood. It is the Lesser Priesthood, really only an appendage of the Higher or Melchizedek Priesthood. To the Aaronic Priesthood is assigned, particularly, the temporal work of the Church, but it also has authority to preach, teach and baptize. The Melchizedek Priesthood, named after the great high priest Melchizedek, is the higher division of the Priesthood, and includes the Aaronic Priesthood. It holds the keys of spiritual authority and has the right to officiate under proper direction in all the affairs of the Church. The subdivisions of these Priesthoods make it possible to group, simply and properly, the duties of the members of the Church. **The Aaronic Priesthood.** Those who hold the Aaronic Priesthood belong to one of three ascending groups: the deacon, the teacher, and the priest. The bishop presides over the priest's quorum and is the presiding authority of the Aaronic Priesthood. Each group, in addition to its own special authority, may, when called upon by proper authority, exercise also the authority of the group below it. The members of the Aaronic Priesthood are organized in quorums of twelve deacons, twenty-four teachers and forty-eight priests. Each quorum is presided over by a president and two counselors, which in the priests' quorum are the bishop and his two counselors. **The Melchizedek Priesthood.** The Higher Priesthood is characterized by spiritual authority, the right of presidency and the power of officiating in all the work of the Church. There are also several divisions of this Priesthood but the fundamental authority is the same in all, and each division represents merely a calling in the Higher Priesthood. There are five chief groups in this Priesthood; the elder, the seventy, the high priest, the apostle, and the patriarch. The elder may officiate when properly called and set apart in any of these groups of the Priesthood, without having conferred upon him any further Priesthood. The members of the Higher Priesthood are organized into quorums, of 96 elders with a president and two counselors and of 70 seventies with seven presidents. The quorums of high priests are indefinite in number, except administrative quorums, such as the Twelve Apostles and the First Presidency. **All Hold the Priesthood.** The Church exists to advance the Great Plan by which, in the end, every man may live happily on earth and at last enter into great progression. In it there should be no active and non-active members, for all must be active to work out their own proper destinies, and to assist in the advancement of the whole Plan. All, therefore, need the authority of the Priesthood to officiate as may be needed in the work of the Church, or in their own behalf. If the work of the Church were delegated to a few members, it would probably be reasonable for a few men to hold the Priesthood. When, however, every member must or should take upon himself a part of the active work of the Church, it is necessary that every man hold the authority of the Priesthood so that he may authoritatively perform the necessary acts in the propaganda of truth. In fact, in the Church, all men who have attained sufficient experience hold or should hold the Priesthood. The young men are ordained deacons, teachers and priests, and at last elders, when they possess all the authority of the Priesthood. They may then receive an ordination and calling in the Melchizedek Priesthood, such as seventy, apostle, high priest or patriarch. Women enjoy all the endowments and blessings of the Priesthood in connection with their husbands. The family is the basis of society on earth, and as there must be organization among intelligent beings, someone must be spokesman for the family. In the family, the man is the spokesman and presiding authority, and, therefore, the Priesthood is bestowed upon him. It is clear that there is no Priesthood class in the Church of Jesus Christ. The Priesthood belongs to all. This is another distinguishing mark of the true Church, which rests its doctrines upon eternal principles as already outlined. The general possession of the Priesthood by all the male members of the Church is only in conformity with the theory of the Gospel, which makes the Plan one of intelligent, united effort under the direction of beings of higher intelligence, and which declares that the highest individual satisfaction can be obtained only when all other individuals are simultaneously advancing. **The Power of the Priesthood.** The Priesthood conferred on man carries with it real power to do effective work in behalf of the plan of salvation. Under the normal organization of the Church, when things are moving on in the ordained way, there is no insistent evidence of the great power possessed by those who have the Priesthood, and who, therefore, can act for God in matters pertaining to the Church. Under such a condition there is a quiet, steady use of power in behalf of the daily work of the Church--each man performing the work that has been assigned to him, in addition to which each man in his own behalf may use his authority as seems to him fitting. Yet, the power is with the Priesthood, and when need arises, it becomes the voice of God, which all must hear. As an illustration of the great power, authority and duty carried by the Priesthood it may be recalled that, if by any chance every man holding the Priesthood in the Church should be destroyed, save one elder, it would be the duty and right of that one elder, under divine revelation, to reorganize the whole Church with all the grades of the Priesthood and of its officers. This far-reaching authority is held by all who receive the Priesthood--an authority to be guarded carefully and to be used cautiously as directed. CHAPTER 19. THE ORGANIZATION OF THE CHURCH. To carry on the diversified work of the Church requires a close organization. An organization, in turn, requires officers. All the officers of the Church hold the Priesthood, but the Priesthood is held also by many who do not hold official positions. Therefore, while the authority to act in all the offices of the Church is held by practically every man in the Church, that authority, in the administration of the affairs of the Church, becomes effective only when the man is called to exercise the authority. The chief officers of the Church are herewith briefly enumerated. **The General Authorities.** The First Presidency consists of three presiding high priests, a President and two counselors, whose duty it is to supervise the work of the whole Church, in all matters of policy, organization and execution. No part of the work of the Church is beyond their authority. With the death of the President, the First Presidency becomes disorganized. Associated with the First Presidency is the quorum of Twelve Apostles. The Twelve are special witnesses for Christ, and it is their duty to carry the Gospel to all the world. In addition, they give direct assistance to the First Presidency. When the quorum of the First Presidency is disorganized, the quorum of apostles becomes the presiding quorum until the First Presidency is reorganized. The quorum of the Twelve has one president, who is always the senior apostle. The Patriarchs of the Church possess the sealing and blessing powers and receive instructions from the Presiding Patriarch. The quorums of Seventy, the missionary quorums of the Church, are presided over by the Seven Presidents of the first quorum. This Council labors under the direction of the apostles. If the First Presidency and the quorum of the Twelve were disorganized, simultaneously, the first quorum of Seventy would become the presiding quorum until full reorganization were effected. The temporal affairs of the Church are largely cared for by the Presiding Bishopric, consisting of the presiding bishop and two counselors. The Presiding Bishopric also has general supervision of the bishops of the wards, of the Church. The General Authorities are the First Presidency, the Twelve Apostles, the Presiding Patriarch, the Presidents of the first quorum of Seventy, and the Presiding Bishopric--making in all twenty-six men. These general presiding authorities, representing all the great divisions of the Priesthood, deal with all the general affairs of the Church. **The Stakes of Zion.** For convenience of administration, the Church is divided into stakes containing usually from one thousand to ten thousand members. The stakes are presided over by a Stake Presidency, three high priests denominated president and two counselors, which have the same relation to the stake that the First Presidency has to the whole Church. The Stake Presidency are assisted by the high council, consisting of twelve regular and six alternate counselors who are high priests. To this body is assigned much of the work for the welfare of the members of the stake. Such other officers as may be needed are moreover secured in each stake. **The Wards of the Stakes.** The stakes are, in turn, divided into wards containing usually from one hundred to two thousand members. They are presided over by a Bishop and two counselors, who are assisted in various capacities by the local ward Priesthood. **The Priesthood in Stakes and Wards.** In every ward, if there be enough members, are organized quorums of deacons, teachers, priests, elders and seventies. If there are not enough in one ward to form a quorum, then a quorum is organized from two or more wards. The high priests in a stake are usually assembled into one quorum for the stake. All of the Priesthood meets regularly in the ward to which they belong, for the discussion of their duties and for studying the outlines and books provided by the general Church authorities. **Auxiliary Organizations.** In addition to the regular Priesthood, there are helps in government known as auxiliary organizations. These are the Relief Society, for women, the Deseret Sunday School Union, the Young Men's Mutual Improvement Association, the Young Ladies' Mutual Improvement Association, the Primary Association, the Religion Class, the Boards of Education, and others that may be organized from time to time. Each of these is represented by a general board, under the direction of the First Presidency. In each stake there are also stake boards of these auxiliary organizations, under the direction of the stake presidency. Moreover, in each ward of the Church, if large enough, is an organization of each of the auxiliary activities of the Church. **All Must Work.** So complete an organization, ramifying throughout the Church, shows that all members of the Church should or may be at work. There is no place for the idler. Every man or woman, who is not averse to working in behalf of the Church, will find some duty that will fill his life. **The Tenure of Office.** The officers of the Priesthood have no definite tenure of office. Since all hold the Priesthood, there is always a supply of ready material to fill any vacancies that may occur. The general authorities in the Church have generally held life positions, but a number of these, for various reasons, chiefly insubordination or error of doctrine, have been released before death. According to doctrine, no office in the Priesthood, is absolutely certain of life tenure. Failure to perform properly the work of the office constitutes full cause for removal. **An Unpaid Ministry.** The rewards of life should be and are only in part material. To assist, officially, in carrying out the Great Plan, brings its own distinct reward. The Priesthood of the Church, therefore, is largely unpaid. A man's duty in the Priesthood seldom takes all of his time, thus leaving him partly free to earn a livelihood by the use of his profession. When a man's whole time is taken by the Church, he gets his support from the Church. There is no Priesthood class, especially trained for the work, and striving for positions carrying with them high material remuneration. All should know the Gospel and be prepared to carry on the work. **Appointments in the Priesthood.** The power to nominate men to fill the official positions in the Priesthood belongs to the Priesthood of the Church. Men are chosen from any walk in life, without previous warning, and the acceptance of the office often means the sacrifice of business, profession, or ease of life. Under this system there can be no talk of men seeking offices in the Church. Preparation to do the work of the Church can be the only form of self-seeking, and that may or may not lead to any particular position in the Church. Meanwhile, the vast organization of the Church is such as to find work for every man; and in fact, every worthy worker should be kept busily engaged in the work of the Great Plan. **Common Consent.** Every officer of the Priesthood, though properly nominated, holds his position in the Church only with the consent of the people. Officers may be nominated by the presidency of the Church, but unless the people accept them as their officials, they can not exercise the authority of the offices to which they have been called. All things in the Church must be done by common consent. This makes the people, men and women, under God, the rulers of the Church. Even the President of the Church, before he can fully enter upon his duties, must be sustained by the people. It is the common custom in the Church to vote on the officers in the general, stake and ward conferences. This gives every member an opportunity to vote for or against the officers. Meanwhile, the judiciary system of the Church is such that there is ample provision whereby any officer of the Church, if found in error, may be brought to justice and if found guilty be removed from his position. The doctrine of common consent is fundamental in the Church; and is coincident with the fact that the Church belongs to all the people. Since the authority of the Priesthood is vested in all the people, it follows that the officials of the Priesthood must be responsible to the people. The responsibility and work of the Church are not only for but by the people as a whole. **Bestowal of the Priesthood.** On the earth the Priesthood was first conferred on Adam and was handed down directly from Adam through his descendants to Noah. Every link in this progression of the Priesthood has been preserved. Similarly, after Noah, it was continued for many generations. Moreover, Jesus conferred the Priesthood directly upon his disciples. At various times in the history of the world, the Priesthood has been given by God to man and continued for various lengths of time. In these latter days of the restored Church, John the Baptist appeared in person and conferred the Aaronic Priesthood upon Joseph Smith and Oliver Cowdery. Later, Peter, James and John, who had received the Priesthood from Jesus Christ, and who represented the Presidency of the Priesthood in those days, appeared to Joseph Smith and Oliver Cowdery and conferred upon them the Holy Priesthood and the apostleship which carried with it authority in the lower divisions of the Priesthood. In the Church of Christ the authority of the Priesthood may always be traced back directly to God, from whom it radiates and whom it represents. CHAPTER 20. THE AUTHORITY OF THE PRIESTHOOD. The authority of the Priesthood is often misunderstood, and it is frequently the rock upon which many men and women suffer spiritual shipwreck. **The Foundation of Authority.** The power or right to command or to act, is authority. In the beginning, man, conscious and in possession of will, reached out for truth, and gained new knowledge. Gradually as his intelligence grew, he learned to control natural forces, as he met them on his way. Knowledge, properly used, became power; and intelligent knowledge is the only true foundation of authority. The more intelligence a man possesses the more authority he may exercise. Hence, "the glory of God is intelligence." This should be clear in the minds of all who exercise authority. **Absolute Authority.** Such high authority, based on increasing intelligent knowledge, may be called absolute authority. All other forms of authority, and many forms exist, must be derived from absolute authority, for it is the essence of all authority. Nothing in the universe is absolutely understood, and absolute authority does not mean that full knowledge or full power has been gained over anything in the universe. Forever will the universe reveal its secrets. By absolute authority is meant the kind of authority that results directly from an intelligent understanding of the things over which authority is exercised. Authority can therefore, be absolute only so far as knowledge goes, and will become more absolute as more knowledge is obtained. The laws of God are never arbitrary; they are always founded on truth. **Derived Authority.** Anyone possessing the absolute authority resting on high intelligence, will often find it necessary or convenient to ask others to exercise that authority for him. This may be called derived authority. It does not necessarily follow that those who are so asked understand the full meaning of the authority that they exercise. The workman in a factory carries out the operations as directed by the chief technician, and obtains the same results, though he does not to the same extent understand the principles involved. Every person who has risen to the earth-estate possesses a certain degree of absolute authority, for he has knowledge of nature which gives him control over many surrounding forces. Every person possesses or should possess certain derived authority, which is exercised under the direction of a superior intelligence, though it is not always wholly understood. **The Authority of Office.** In an organized body like the Church, each activity must be governed by established laws. Those who have been chosen officers to enforce these laws and to carry on the regular work of the Church, exercise their power because of their office. Authority of office is only a form of derived authority--derived from the people who have agreed to submit their wills to certain officers, who are to enforce laws accepted by the people. Even such authority, belonging to official positions, must be founded on intelligent knowledge, and the organization of the Church itself must be intelligently authoritative. Therefore, authority of office is best exercised when those holding it have qualified themselves intelligently for the work. The mistakes made by officers are commonly due to the want of the needed intelligence in the exercise of their duties. Fortunately, however, the Church is so organized that the actions of its officials may be tried for their righteousness whenever they appear to be wrong to the people. Mistakes are most likely to be made by officials who will not qualify themselves for their work. **Authority and Free Agency.** While intelligent knowledge does establish the highest degree of authority, absolute authority, yet it does not, alone, justify the exercising of authority that may conflict with the wills of others. The law of free agency must not be transcended; nor is it permissible to do anything that will hinder, in the least, the progress of man under the Great law. Authority must therefore be exercised only in such a manner as to benefit other individuals. Naturally, when a community accepts a body of laws for their government, and officers are appointed by the people to enforce the laws, the punishment of the disobedient is not an interference with free agency, for all have accepted the law. Only when a person withdraws from the community, does the community law become inoperative with respect to him. Since the battle for free agency must not be waged again, laws must be enforced as they are accepted by the people; thus it comes about that all the officers in the Church, who merely represent the people, must be sustained by the people. The people govern the Church through their sustained authorities. When a person opposes righteousness, the worst that can be done is to sever that individual from the organization. The Priesthood has no authority to exercise further punishment. The punishment which comes to those who do wrong is automatic, and will, of itself, find out the sinner. **Authority over Self.** The Priesthood conferred on man establishes an authority which each man may at all times exercise with respect to himself and God. By the authority of the Priesthood he has a right to commune with God in prayer or in other ways, and has, as it were, the right to receive communications in return from the intelligent beings about him, so that his ways may be ways of strength and pleasantness. Man's own work should be inseparably connected with the power of the Priesthood to which he has attained. **The Exercise of Authority.** The authority committed to man by God is in earthly hands. The flesh is weak; and men who possess authority may often make mistakes in its exercise. The proper manner of exercising the authority of the Priesthood has been made exceedingly clear. "The rights of the Priesthood are inseparably connected with the powers of heaven, and the powers of heaven cannot be controlled or handled only upon the principles of righteousness. That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control, or dominion, or compulsion, upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the Priesthood, or the authority of that man. Behold! ere he is aware, he is left unto himself, to kick against the pricks; to persecute the Saints, and to fight against God. No power or influence can or ought to be maintained by virtue of the Priesthood, only by persuasion, by long-suffering, by gentleness, and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile, reproving betimes with sharpness, when moved upon by the Holy Ghost, and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy; that he may know that thy faithfulness is stronger than the cords of death; let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly, then shall thy confidence wax strong in the presence of God, and the doctrine of the Priesthood shall distil upon thy soul as the dews from heaven. The Holy Ghost shall be thy constant companion, and thy sceptre an unchanging sceptre of righteousness and truth, and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee for ever and ever." Any authority of the Priesthood otherwise exercised than as above stated is not in harmony with the law. There is therefore no need to fear authority, for those who misuse it will ultimately be removed from their offices and will be punished not only by the laws of the Church, but by God, the Giver of law. Meanwhile, the thought stands out prominently, that those who are given the Priesthood, and especially those who are to exercise authority in the offices of the Priesthood, should carefully fit themselves for the work that they have to do. This is the only safe key to authority. **The Unrighteous Exercise of Authority.** Authority may be unrighteously exercised from the lack of intelligence or because of wickedness. Should a member of the Church note this, the procedure of correction is to notify the ward teachers, who try to settle the difficulty. If the ward teachers do not succeed in this, the bishop's court takes up the matter, which, if needs be, it passes to the Stake Presidency and high council, and may be appealed to the First Presidency. Justice is meted out to all in-the Church. If the people are dissatisfied with any officer they may refuse to sustain him at the times of the voting, which prevents him from exercising the functions of his office. However, in all things the majority rules; and in many of the judgments of the Church there must be unanimity. **The Church Authoritative.** The Church of Christ possesses real authority, derived from God, and in its work represents God. Such a Church, alone, can appeal to the human understanding. A Church without authority is limp and helpless. Authority is the final test of a true Church. Does it attempt to officiate for God? Does its Priesthood possess authority? From the beginning, the Church of God has been given direct, divine authority so that its work might not be questioned. The angel walked with Adam, God spoke to Abraham, Jesus in person came on earth, the Father and the Son came to Joseph Smith,--in all ages, when the Church has been fully established, the Priesthood has been conferred by authoritative beings. The authority of the Church is real and genuine and possesses power. By its power it shall be known. CHAPTER 21. OBEDIENCE. In the consideration of Priesthood and its authority, much useless discussion is often indulged in as to whether a person should yield obedience to authority. Some believe that to yield obedience is to lay down free agency. **The Restraint of Nature.** Countless forces, surrounding man, are interacting in the universe. By no means can he withdraw himself from them. By experience he has learned that control of natural forces is obtained only when their laws are understood. When a certain thing is done in a certain manner, there is a definite, invariable result. No doubt it has often occurred to an intelligent being that he might wish it otherwise; but that is impossible. The only remedy is to comply with existing conditions, acknowledge the restraint of nature, and gaining further knowledge, put law against law, until the purpose of man has been accomplished. This is the process by which intelligent beings have acquired dominion over nature. Such an acknowledgement of the existence of the law of cause and effect does not weaken man; strength lies in an intelligent subjection to rightful restraint, for it has been the condition of progress from the beginning. The recognition of law and the obedience to law are sure signs that intelligent beings are progressing. **An Active Condition.** Obedience is an active condition or it could not be a principle of consequence. It is closely akin to repentance. Obedience simply means that whenever a truth is revealed, it is obeyed, which by our previous definition is a phase of repentance. The man who is active in carrying out what he knows is truth, is an obedient man. His active obedience to authority is based on intelligence; and the more knowledge a man has concerning the nature of the law in question, the more thoroughly obedient is he. Obedience is not a characteristic of ignorance. **The Restraint of Man.** Obedience to the invariable laws of nature is, usually, considered to be a self-evident necessity. The question of obedience is commonly raised when man exercises authority. Shall a man obey a man? The first consideration in the answer to this question is whether the system which the man in authority represents is based on truth. If so, then intelligent man will be bound to render obedience to the system, even if it is exercised through imperfect man. The second consideration is whether the man is acting within his authority in the organization. This can always be determined, simply, by laying the matter before the bodies constituted to settle such matters. With the exception of the First Presidency, every officer in the Church has a limited jurisdiction. The third consideration is whether the matter to which authority has been applied is at all under the discipline of the organization. No officer in the Church has authority beyond matters that pertain to the Church. Any authority exercised beyond that field is accepted only at the discretion of the individual members of the Church, and should come only in the form of counsel. If yes is the answer to these three considerations, obedience must be rendered by a progressing man. If no is the answer, obedience should not be yielded, but the matter should be tried before the proper courts. The restraint of man in the exercise of authority derived from eternal laws, is as compelling as the restraint of nature, because they are parts of the same whole. **The Life of Law.** Obedience is nothing more than a compliance with truth. Truth is of no consequence to a man if it is not used. The moment truth is used, obedience begins. Man, and the Church to which he belongs, are active organisms, interested in progress. When truth is given them, promises to use that truth should be required, else all is in vain. Lives conforming to law, alone, are moving onward. For that reason, for every gift to man a promise is required, and usually a statement of the punishment that will follow the non-use or misuse of it. Obedience to truth means progress; refusal to use truth means retrogression. **Disobedience.** Disobedience may be active or passive. Passive disobedience is not doing what should be done; active disobedience is doing what should not be done. Both may be equally harmful. The main effect of disobedience is to weaken, and finally wreck the man who disobeys law. Disobedience and sin are synonymous. **The Church Worth Having.** The only Church worth having is one having authority, resting on intelligence and truth. Such a Church will command obedience. In such a Church, little misunderstandings are easily rectified. Within the laws of the Church, man has absolute, personal freedom. It is so with nature, outside of the Church. Within the laws of nature, man has full freedom. The greatest freedom known to man comes from obedience to law. The greatest punishment conceivable to man comes from opposition to law. This is true with respect to the Church as a community of the saints, and with respect to individual man in the great universe. CHAPTER 22. A MISSIONARY CHURCH. There must be, in every organization, and especially in a Church dedicated to the great philosophy of man's place in the universe, a great cementing purpose. In the Church of Christ this is the desire to bring about the highest joy for all mankind. **A Church with a Purpose.** According to the fundamental doctrines elaborated in previous chapters, the purpose of the earth-career is to assist in man's development, so that he may acquire more power and therefore more joy. In the nature of things, as already explained, it is impossible for an intelligent being to rise to the highest degree of joy unless other like beings move along with him. The Great Plan will be successful only if all or at least a majority of those who accepted it are saved. The Church, a feature of the Great Plan, must have the same main purpose. All must be saved! In fact, the work of the Church cannot be completed until all have at least heard the truth. There can be no talk of a few saved souls at the throne of God, with the many in hell. The great mission of the Church must be to bring all men into the truth. This is the cementing purpose of the Church. **The Hope of Today.** However, men are not saved merely by being taught the truth. They must live it in their daily lives. Life, indeed, is an endless succession of days, each of which must be a little larger in development than the preceding one. Each day must be well spent. The Church must help, every day, in all the affairs of the day, from the food man eats to his highest spiritual thought. Each day must be a step onward to the eternal exaltation which he desires. This is the hope of today. To help in this daily work is one of the main parts of the missionary labors of the Church. All the days of all the members must be made happy ones. **Temporal Salvation.** In a church based on the principles already outlined there can be no separation between the spiritual and the temporal. There is one universe, of many aspects, to which we belong. There is one Great Plan for us. In the heavens, spiritual things are probably of greatest importance, but on earth, temporal things are of importance. The impossibility of separating things temporal from things spiritual justifies the attempt of the Church to assist in the temporal affairs of its members. In fact, a large part of the missionary labors of the Church must be to better the temporal conditions of its members. Only when the temporal as well as the spiritual life is looked after, can the Church rise to its full opportunity. Only in sound bodies can the spirit experience the highest joy. Only under sound temporal conditions can the Church move on in full gladness. **The Foreign Mission System.** In conformity with the cementing missionary spirit of a church, every member of which holds or may hold the Priesthood, it follows that every member of the Church, whether man or woman, may be called to go on a spiritual or temporal mission for the upbuilding of his fellowmen. In harmony with the law of free agency, it is voluntary with the individual, whether he accept or refuse the call. The custom in the Church of today has been that a man go on at least one mission, which varies in length, two or more years. The missionaries not only assist the members already gathered into the Church, but they travel all over the world, preach to all the everlasting Gospel, and bring those who accept the truth into the Church. The main purpose of the Church missionary system is to preach the Gospel to all the members of the human race, so that, as far as possible, none may be left with the excuse that he has not heard the Gospel. **The Home Mission Service.** The whole Church, at home, is devoted to the home mission service. The organizations of the Priesthood and the auxiliary organizations, form a network of active service into which every member of the Church may be brought. The home missionary service concerns itself with the spiritual and the temporal side of man's nature and life. The amusements of the young people; the home life of the older people, and the daily duties of all, are made part and parcel of the organized missionary system of the Church. **For the Common Good.** The genius of the Church of Christ stands for the common good; hence the ceaseless missionary activity which is the great cementing principle of the Church. Not for the one, not even for the many, but for all, does the Church stand. CHAPTER 23. TEMPLE ORDINANCES. The Church of God has always been characterized by the possession of temples in which the holiest work of the Gospel has been done. The activities of the Church have, so to speak, centered about the temples. **Educational.** The doctrines of the origin, present condition and destiny of man should always be well in the mind of all, for without this knowledge, it is difficult to comply fully and intelligently with the laws and ordinances of the Gospel. It has been provided, therefore, that the story of man, from the beginning, at the present, and to the last great day, shall be given as frequently as may be desired to the members of the Church. In the temples this information is given, in an organized and correct form, so that it may not depart from among men and women. That is, the temples are conservators of the great truths of the Gospel. To the temples, man goes to be refreshed in his memory as to the doctrines relative to man and his place in nature. The endowments given to members of the Church in the temples are, essentially, courses of instruction relative to man's existence before he came on this earth, the history of the creation of the earth, the story of our first earthly parents, the history of the various dispensations of the Gospel, the meaning of the sacrifice of Jesus Christ, the story of the restoration of the Gospel, and the means and methods whereby joy on this earth and exaltation in heaven may be obtained. To make this large story clear and impressive to all who partake of it, every educational device, so far known to man, is employed; and it is possible that nowhere, outside of the temple, is a more correct pedagogy employed. Every sense of man is appealed to, in order to make the meaning of the Gospel clear, from beginning to end. **Symbolism.** Naturally, the very essence of these fundamental truths is not known to man, nor indeed can be. We know things only so far as our senses permit. Whatever is known, is known through symbols. The letters on the written page are but symbols of mighty thoughts that are easily transferred from mind to mind by these symbols. Man lives under a great system of symbolism. Clearly, the mighty, eternal truths encompassing all that man is or may be, cannot be expressed literally, nor is there in the temple any attempt to do this. On the contrary, the great and wonderful temple service is one of mighty symbolism. By the use of symbols of speech, of action, of color, of form, the great truths connected with the story of man are made evident to the mind. **Covenants.** The temple service also gives those who take their endowments, special information relative to their conduct upon earth. For instance, men and women are taught to keep themselves free from sin. They must be chaste, virtuous, truthful, unselfish, and so on. Moreover, they are taught that they must devote themselves and all that they have or may have to the great cause of truth, to teaching the everlasting Gospel to their fellowmen, so that the Great Plan may be worked out according to the* mind and will of God. In return for this, those who take their endowments make covenants with each other and their God, that they will observe the instructions given, and will carry them out in their daily lives. Thus the work becomes active and vital. It is also explained that the failure to carry out these promises, when once knowledge has been given, will be punished. This is in accordance with the law that provides a penalty for disobedience, as already explained. Only by the use of knowledge will more knowledge be obtained. The whole system of temple worship is very logical. **Blessings.** In the course of instruction in the temple, it is emphasized that blessings will follow those who accept the truth, practice it and live Godlike lives. The essence of the endowment service is a blessing. Punishment is not made so prominent, as is the possibility of inviting great blessings by proper obedience to the truths that may be obtained from time to time. **Temple Authority.** Perhaps the most glorious ordinances of the temple are those that seal husband and wife and children to each other for time and all eternity. According to the Gospel, the marriage relation does not necessarily cease with death. On the contrary, since sex is eternal, the sex relation may continue to the end of time. Such a union or sealing may be performed only by special authority, which is possessed only by the President of the Church. The President may, however, delegate the authority for longer or shorter times, so that certain temple workers may perform such marriages in the temples of God. Similarly, children who have been born to parents who were not married for time and eternity, may be sealed later to their parents, so that the relationship may be sustained throughout all the ages of eternity. Moreover, every ordinance belonging to the Church may be performed in the temple. In the temple is a baptismal font, so that the introductory ordinance may be performed; likewise, every other ordinance for the benefit of the Saints may be performed in the holy temple. The work for the dead, as will be explained in chapter 28, is done in the temples, by the living. The vicarious work for the dead, who did not accept the Gospel on earth, forms the bulk of the temple work, since, after the first time, when endowments are taken for himself, a person must do work for the dead when he goes through the temple. **Possible Repetition.** The vastness of meaning in the temple worship makes it difficult at once for man to remember and understand it, and only once are the endowments taken for himself by any one person. To refresh his memory, and to place him in close touch with the spirit of the work, a man may enter the temple as frequently as he desires and take endowments for the dead, and in that way both he and the dead are benefited. The temples, then, are means whereby every member of the Church may receive precious endowments, and may be kept in refreshed memory of the Great Plan, which he, with the rest of the human family, is working out. Temple work is the safety of the living and the hope of the dead. At present, temples are in operation in Salt Lake City, St. George, Logan and Manti, all in Utah, and a temple is nearing completion in Cardston, Alberta, Canada. MAN AND MAN. CHAPTER 24. THE BROTHERHOOD OF MAN. There are many men and women upon the earth. No one faces, alone, the great forces of nature. About him move other men, with whom he must associate. In the Great Plan it is so ordained that men shall dwell together, and this leads to many of the finest applications of the Gospel to the daily life of man. **Common Origin.** By the power of God, the spirits of men were born into the spiritual world; thus all became the children of God. In turn, all have been born from the same spiritual estate into the earth estate, from the one earthly ancestor, Adam. All men are therefore of identical origin. Absolute uniformity prevails among the children of men, so far as their origin is concerned. **Common Purposes.** The spirits are placed on earth for a common purpose. From the beginning, man has risen to his high estate through the acquisition of power over the natural forces surrounding him. "Man is that he may have joy," is the fundamental purpose of man's activity, whether on or out of the earth. In the Great Council all the spirits which have reached or will reach the earth, were present; and all declared themselves in favor of the Plan. In conformity with this agreement, man is on earth. All desire a closer acquaintance with gross matter, as a means of future power and consequent joy; and all desire that the earth-experience may be accompanied with as much joy as is possible. Consequently, all who are or have been, or will be assembled on earth, have a common purpose. Absolute uniformity prevails among men so far as their fundamental purpose is concerned. **Common Destiny.** Likewise, the destiny of all the spirits sent to earth, is the same. Man has ever moved towards eternal life. All new information, every addition of knowledge, has moved him onward, toward perfection and a vision of greater happiness. True, since all men have free agencies, individual wills express themselves in different ways, and no two spirits are therefore at precisely the same point on the upward road. Some are far ahead, some lag behind, each and all according to individual effort. However, throughout the vast eternities, all who are conscientiously moving upward, though it be ever so slowly, will in time reach a point which is absolute perfection to our mortal conceptions. Then, all will seem as if precisely alike. Whether or not we reach a given point at the same time, all men have a common destiny. As far as the destiny of man is concerned, all are alike. **Inter-dependence.** Of even greater importance in daily work is the fact that every intelligent being affects every other intelligent being. Every person affects every other person. Through the operation of the Holy Spirit all things are held together. Good or evil may be transmitted from personality to personality; it is impossible to hide from God, and it is equally impossible for us to hide ourselves completely from our fellowmen. No individual action may restrain or retard another individual; but all our actions, thoughts and words must be so guarded that all are advanced. This is as true for the earth-life as it may be for the spiritual life. Men affect each other; every man is, in a measure, his brother's keeper. There can be no thought of a man going on in life irrespective of the needs or conditions of his fellowmen. The main concern of man must be to find such orderly acts of life as will enable other men to live out their individual wills without interference. All must be benefited, all must be helped. This is the basis of the great system of co-operation. Meanwhile, the inter-dependence of the spirits dwelling on earth, brings men more closely together, and strengthens the friendships from the former spirit estate. **Brothers.** The human race is a race of brothers, of the same origin, with the same purposes and with the same destiny, so elaborately inter-dependent that none may move without affecting the others. Any rational theology must recognize this condition, and, as far as it may be able, must make provision for the proper recognition of the brotherhood of man. CHAPTER 25. THE EQUALITY OF MAN. Though the brotherhood of man is supreme, it does not follow that all men are equal in all particulars. This needs careful examination. **The Pre-existent Effort.** Men of common origin, and of common destiny, labor on earth under a mutually accepted Plan. Yet, it is not conceivable, that all the spirits who reach the earth have attained the same degree of progress. The pre-existent progress depended upon self-effort; those who exerted their wills most, made the greatest progress; moreover, those who had led the most righteous lives, and had been most careful of their gifts, had acquired greatest strength--consequently, at the time of the Great Council, though the spirits were, in general, of one class, they differed greatly in the details of their attainments, in the righteousness of their lives, in the stability of their purpose, and in their consistent devotion to the great truth of their lives. In one particular they were all alike: by their faithful efforts, they had earned the right to take another step onward and to share in the earth experience. Most probably, the power acquired in the life before this is transmitted to some degree to the earthlife. We may well believe, therefore, that the differences in the quality and characteristics of men, may be traced, in part at least, to the pre-existent lives. It is not unthinkable that, in a plan governed by a supreme intelligent Being, since there are differences of advancement, the spirits who come on earth are placed frequently in positions for which they are best fitted. An intelligent ruler would probably use ability where it is most needed. To some extent, therefore, men may have been chosen for this or that work on earth, and, under the law of progression, this small measure of predestination may be accepted. Yet, it must be remembered that predestination can not be compelling. Man's free agency, the great indestructible gift, always remains untrammeled. Therefore, whatever may be God's plan for man, however easy may be the path to the predestined earth position, the man may at any time, by the exercise of his free agency, depart from the appointed path and enter other fields. Any opposite doctrine is the one proposed by Lucifer in the Great Council. It is most likely that those who, on earth, accept the highest truth of life, find the Gospel attractive, and are most faithful in the recognition of law, are those who, in the pre-existent state, were most intelligent and obedient. In that sense, the Church consists of God's chosen people--chosen because of their willingness to obey. **The Earth Effort.** Nevertheless, the thought that power is drawn from our pre-existent state need not be an overwhelming feeling to oppress and crush us. Our previous life can not be an insurmountable hindrance. The invariable law of cause and effect will enable those who exert themselves on earth to draw great power unto themselves, even so that it may be possible by earth efforts to overcome possible handicaps from pre-existent lethargy. Thus, on earth, man may gain more than he has lost before. Our earth efforts are of greatest consequence. Neither forward nor backward must we look, except to place ourselves properly in our day, but must use in full degree the possibilities of each day as it comes. Man's inequality comes chiefly from the inequality of earth effort. **The Variety of Gifts.** Meanwhile, it is always to be remembered that the spirit within must speak through a mortal body, subject to disease and death. The eternal spirit cannot rise here above the conditions of the body, which is of the earth, and is a result of all the physical good and evil to which man has given himself since the days of Adam. During the long history of the race, both strength and weakness have no doubt been added to the body. It possesses inborn, inherent qualities, which man finds it difficult to ignore. Under the best conditions, the body is weaker than the spirit within. It is likely that the spirit within the finest earthly body is infinitely greater than may be expressed through the body. We live only as our bodies allow; and, since our bodies differ greatly, there is in them another source of man's inequality. In fact, the inequality of man comes largely from inequality of body, through which the eternal spirit tries in vain to speak. **The Equality of Opportunity.** Clearly, an absolute equality among men is not conceivable, for the differences among the powers of men are infinite in number. We are brothers, but we are occupying a variety of stages of progress. Probably, it is well that there are such differences, so that by contrast with each other we may be impelled onward. The equality of man on earth must be the equal opportunity to progress. From the point in the eternal journey that each man now occupies, he must be allowed to move onward, unhindered by other persons, and must be allowed to exert his inborn powers to the full, for his help on the journey. None must stand in another's way. On the contrary, the spirit of the Gospel makes clear that the Great Plan cannot be fulfilled, the earth's destiny cannot be completed, and our highest progressive rewards cannot be obtained until all the spirits of man have been brought under the Gospel rule. Whether on this earth, or in the future, the work will not be completed until all have accepted the freedom of the Gospel. Instead of hindering each other, men must give each other all possible needed help, then we offer our fellows an equal opportunity to advance, and all are helped. With equality of opportunity, all may advance so far that, in time, the differences between men will not be apparent. The equality of opportunity which characterizes the plan of salvation is shown in the fact that all the ordinances of the Church, from the highest to the lowest, are available to every person who enters the Church. Faith, repentance, baptism and the gift of the Holy Ghost are, for all, the four cardinal principles for active participation in the work of the Church, irrespective of the powers of men. The endowments of the temple, and all the blessings that may there be received, are available to every member of the Church who has shown himself active in the faith. In fundamental principles, in gifts and blessings, in spiritual opportunities, as required or offered by the Church, men are stripped of all differences, and stand as if they were equal before God. This is equality of opportunity. **Unequal Equality.** Though equality of opportunity be granted all, the wills of men, as expressed through their free agencies, differ greatly. Consequently, some will use well their opportunities; others will use them poorly. Under this condition, even if all started out absolutely alike, differences would soon appear. Without violating the fundamental laws of nature, this seems to be absolutely unpreventable. Men may soon be grouped as representing different degrees of strength. However, that the equality of opportunity, belonging to the Great Plan, may be preserved, it becomes necessary for all, whether weak or strong, to support each other. Differing attainments must be forgotten in the desire to permit all to develop their powers to the utmost, and thus to achieve joy both here and hereafter. The great problem of every age is how to keep together, as one body, the many who, because of their differing wills, have become different in their powers and attainments. **The Test of Equality.** A test may be applied whereby men may be placed in one class, irrespective of their various attainments. If a man use his powers, with all his might, for his own and others' good, in the cause of universal progress, he is the equal of every other man of like effort. No more can be asked of a man. It is well that humanity, dwelling together, should keep this principle in mind. Men must not be judged, wholly, by their attainments, or by their gifts, but largely by the degree to which they give themselves to the great cause represented by the plan of the major intelligent Being, for the minor intelligent beings of the universe. CHAPTER 26. MUTUAL SUPPORT. The doctrines set forth indicate that each man must exert himself to the utmost. Even this is not sufficient for the full progress of individuals. Every man must also be supported by every other man. Unless this is done, the individual and the community will be retarded. **The Duty of the Strong.** The man who is in possession of strength, acquired by any means whatsoever, is under special obligations to the community. The strong must, somehow, attach to themselves those who are weak; and as the strong move onward, they must pull with them those who are weak. If a person possess knowledge, he must give knowledge to others, so that all may attain great knowledge; if he have great faith, he must use faith until all may know its virtue; if he have acquired great wealth, he must use it so that many may share in its physical benefits. Those who have must give to those who have not. Those who understand the deeper, inner life must not forget those who are not gifted with an understanding of the contents of the vast universe. The weak have similar responsibilities devolving upon them. Under earthly conditions the weak tend to foster jealousy of the strong. This is out of harmony with the law of progress. The weak must seek strength for themselves, and should invite the assistance of the strong. The weak may help the progress of the race by accepting, as a gift, the assistance of the strong. There is no shame in accepting gifts, in learning from those who have more than we have, providing our own powers are used to the full. If the strong will not give to the weak, in the right spirit of helpfulness; or if the weak will not accept the help proffered for their advancement, the whole onward movement will be slowed down. Moreover, it is a common law of nature that those who are strong, and give of their strength to others, add thereby to their own strength. **Co-operation.** Co-operation of all, weak or strong, is characteristic of mutual helpfulness. When many men unite to accomplish great works, mighty results follow. Each man then obtains his full reward. Even if the co-operation provides that its results are divided equally among the participants, the strong receives his full reward, for, because of his greater strength, he has done greater labor, and has consequently added greatly to his strength. The weak, by their association with the strong, having shared equally with them, have gained greater hope, and more courage to carry on their individual work of progress. The principle of co-operation is in full conformity with the whole plan of salvation. **Education.** Education looms large in the matter of mutual support, for it is only by the development of individual power that man may help his fellow man and thus recognize the full brotherhood of man. Great powers can be exercised only by faculties that are trained to the utmost. Schools are provided, where the young mind may be guided rapidly and well into a better control of itself. A rational theology must be established upon the basis of developed intelligence, which justifies the existence of schools and other devices for the proper unfolding of the mind. In the Church there must ever be a vigorous propaganda for the education of the masses. The Church must be a generally educated Church, in which the "educated class" includes all. CHAPTER 27. THE UNITED ORDER. The true relation among men, the doctrine of the brotherhood of man, is nowhere better exemplified than in the principle of the united order. This system of living represents, no doubt, the acme of brotherly love and human efficiency. **Purpose.** The united order recognizes that men have different talents and therefore different aspirations which should be allowed full and free unfolding. That is, the individual should be allowed to exercise his inborn gifts. The united order further provides that the members of a community share equally in the material returns of the activities of the whole community. Since the wants of a community are satisfied only by a variety of necessary labor, some yielding large, others small, material gains, the united order provides that, if a man work to the full of his ability, all the working days of his life, he should have an equal share in the material gains of the community, whatever his labor may be. Under this system there could be no poverty; all would be amply supplied with the material necessities of life. Those who, because of their greater talents or training, do the greater work, will receive whatever is needed for the maintenance of life; and they will attain, moreover, a greater growth and satisfaction because of the greater work that they have performed. Since the material wants of all will be amply supplied, there can be no real reason why all should not share in the total results of the labor of the community. The united order implies a closely organized body of men and women working together for individual and for mutual advancement. In theory, at least, it appears to be the best answer to many of the great questions that trouble mankind. **Historical.** The united order is not a new conception. It has been known from the beginning of time. In the days of Enoch, the seventh patriarch, the united order was practiced successfully. When the Church was organized by Christ, the united order was practiced very fully for some time, by many of the people. It is quite possible that the order has been established and practiced successfully at other times, but no record has come down to this age. Finally, in this dispensation, the united order was revealed to the Prophet Joseph Smith. The people, on several occasions, tried to practice it, and wherever practiced correctly, it appeared to result in good; but individual selfishness usually resulted in the abandonment of the practice. It is a system of life requiring the fullest understanding of the Gospel truth, and the greatest conception of man's place in the universe. In its practice, men must overcome their selfishness, and accept at their true values, the various rewards of life. Enoch and his people acquired such high control over themselves that they were able to practice the united order unselfishly, and at last were translated from the earth without tasting death. It seems that the united order is above the reach of the kind of men and women we now are. Nevertheless, it is the system we approach, as we approach perfection. **Co-operation.** The united order has been suspended as a required form of life in the Church, but its spirit still remains. Those who are indeed worthy members of the Church must accept the spirit of the united order. It finds present expression in the system of co-operation, under which many unite in one enterprise, in such a way that no one person dominates it, but that all concerned have a voice in it, and so that the profits resulting from the enterprise are divided more or less uniformly among those connected with it. Co-operative enterprises have been fostered constantly and consistently by the Church in the latter days, and in the majority of instances have been extremely successful. In fact, when the Church settled in Utah, it would have been impossible to accomplish the great work before the pioneers, had they not practiced co-operation. To give every man a full and proper chance is the spirit of the true Church. **Tithing.** Every organized Church must have some means of material support. Houses of worship must be constructed; temples must be built; education must be fostered; the poor must be provided for; and many other material needs form a part of the great spiritual mission of the Church. For the general support, therefore, of the Church and of the poor who are unable to provide for themselves, a fund has been provided by the tithing of the people. This is a preparation for the united order, and some day will be replaced by the more complete system. This fund is maintained by the payment, by each member of the Church, of one-tenth of his earnings, as they are delivered to him. The money thus obtained is placed in the hands of the bishops, and is disbursed under the direction of the First Presidency associated with the presiding bishopric and other officials named in the revelations. Tithing is an ancient system, frequently mentioned in the history of the past. It is fair to all the people, for it is necessarily a system whereby each man pays in proportion to his earnings. Great blessings follow obedience either to the law of united order or the law of tithing. **Voluntary Offerings.** In addition to tithing, voluntary offerings may be made to the Church for specific or general purposes, as for the support of the poor or distressed living near us, or for the building of churches. **The Common Good.** All these devices for gathering material funds for the sustenance of the Church, simply show the underlying and overwhelming desire of those who understand the Gospel, to assist for mutual benefit. Not the good of one, but the common good, is uppermost in the minds of those who understand and love the Gospel. CHAPTER 28. WORK FOR THE DEAD. The doctrine of the brotherhood of man and the principles of united order and co-operation show the necessity of giving ourselves for the common good. This intense desire of the Church for service to all, for human brotherhood, are probably nowhere better shown than in the work for the dead. **All Must Be Saved.** Temple work rests on the principle of the Great Plan that all must be saved, or at least given the opportunity of salvation. Persons who have been unable to accept the Gospel ordinances on earth, are not necessarily denied the privileges of membership in the Church or refused the blessings which come to those who accept the truth. For such dead persons vicarious work must be done in all the essential ordinances of the Church. Vicarious work is not new, for it has been practiced in various forms from the first day. In common daily life, a man is given authority to do official work for another, when a "power of attorney" is conferred. The work of Jesus Christ was essentially vicarious, for he atoned for the act of Adam. **Earthly Ordinances.** Great, eternal truths make up the Gospel plan. All regulations for man's earthly guidance have their eternal spiritual counterparts. The earthly ordinances of the Gospel are themselves the reflections of heavenly ordinances. For instance, baptism, the gift of the Holy Ghost and temple work are really earthly symbols of realities that prevail throughout the universe; but, they are symbols of truths that must be recognized if the Great Plan is to be fulfilled. The acceptance of these earthly symbols is part and parcel of correct earth-life, and being earthly symbols they are distinctly of the earth, and can not be performed elsewhere than on earth. In order that absolute fairness may prevail and eternal justice may be satisfied, all men to attain the fulness of their joy must accept these earthly ordinances. There is no water baptism in the next estate, nor any conferring of the gift of the Holy Ghost by the laying on of earthly hands. The equivalents of these ordinances prevail no doubt in every estate, but only as they are given on this earth can they be made to aid, in their onward progress, those who have dwelt on earth. For that reason those who have departed this life without having accepted the earthly ordinances, which constitute in part the conditions of entrance to the Church, must have that work done for them on earth. By proxy they must be baptized by water, receive the laying on of hands and accept of the temple ordinances. By this method the path to eternal life is invariable; in fairness and without discrimination, all must tread it. Were there any departure from this order, it would be a short time only until men might take upon themselves the authority of devising various methods whereby eternal joy might be obtained. This would be unnatural, because definite order prevails throughout nature. **A Work of Love.** To do work for the dead involves much sacrifice on the part of the living. Genealogies must be collected, exact information concerning dates of births and deaths and other fundamental data must be obtained, and the better part of a day is required to take the endowments for each dead person--and all this, usually, for a person long dead, of whom the worker may have no definite knowledge beyond name and time of his life. It follows that only by love for one's fellowmen can the work be done. Young and old may do work for the dead in the temples; and young and old are, indeed, engaged in it. Especially in the evening of life, when time is more plentiful for such work, do many persons give themselves fully to this labor of love. As a result of temple work for the dead, to which thousands of people give their time and means, a great flood of love for humanity is poured out upon the people. **The Need of Records.** Before the earth passes away into its next stage of existence, work must be done in the temples for all the living and all the dead. Only when this is done, will the curtain be rolled up, and the vision of complete existence given to man. To do work for the dead, who in life did not accept the Gospel, will require complete genealogies of the human race. To secure these is a gigantic task. The diverse conditions of human life, and the vicissitudes of the race have been such that frequently genealogies have not been written and often have been lost. The most careful search of man will not reveal them all. However, as has been explained, in an intelligent universe, nothing is wholly lost. The record of every man exists and by some means will be found before the work on earth is completed. Meanwhile, no external power will come to man's aid, until he has used his own efforts, and therefore it becomes necessary for men to search out existing genealogies of the human race. When that has been done, in the years to come, man may rest secure that the gods who direct our earth, will come to the rescue of this important part of the work of salvation. Consequently there is intense interest in the Church in all genealogical matters. Every person is on the lookout for his own genealogy; when that is completed, he searches for those of others. Such work intensifies family loyalty and devotion, from which virtues proceed. It follows, also, that the Church records and preserves with utmost care the genealogical histories of its members. Sacred history shows that at all times, when the Church has been on earth, genealogies have been carefully kept and recorded. **The Result.** Work for the dead has far-reaching results. First of all, it establishes a close communion among those who have lived and who are living on earth. The hearts of the children are turned to the fathers, and the hearts of the fathers are turned to the children. This, indeed, is the vital principle of the Great Plan--that all may work together to the ultimate good of each. The principle of infinite, loving brotherhood among men, as exemplified in the work for the dead, may be applied in the daily lives of the living. If so much work is done, so much time and energy expended and so much care bestowed upon the salvation of the dead, how much more should we help and support and love the living. The living must always be man's first concern. This principle, carried into our daily lives, means that we must continually and at our own sacrifice help each other. Then only will the sacrifice for the dead not be in vain. Work for the dead is no doubt symbolic of the great universal law that things of the universe move onward together, not singly. So great is this principle in its application to daily life, among the living, that it rises to be one of the mightiest principles that contribute to human brotherhood and brotherly love. CHAPTER 29. MARRIAGE. We are not the last spirits to enter upon the earth career. There are yet countless numbers of unborn spirits waiting for the privilege of receiving earthly bodies and of tasting the sorrows and the joys of earth. The living, who understand the Great Plan, must not then confine their attention to themselves and to those who have gone before. The waiting spirits must be a concern of our lives. **Eternity of Sex.** It has already been said that sex is an eternal principle. The equivalent of sex has always existed and will continue forever. As the sex relation, then, represents an eternal condition, the begetting of children is coincidently an eternal necessity. We were begotten into the spirit world by God the Father, and have been born into the world which we now possess. **The Waiting Spirits.** According to the Great Plan, all who, in the Great Council, accepted the Christ, will in time appear on earth, clothed with mortal bodies. All these spirits must be born as children into the world. A high purpose, if not the main one, of the earth work must be, therefore, to continue the race by begetting children and properly caring for them until they reach maturity. Undoubtedly, the waiting spirits are hoping patiently for their turn to reach the earth--a glorious step in the progressive advancement of man, which the spirits have earned by their righteous lives. **The Meaning of the First Command.** This doctrine makes clear the meaning of the first great command, to multiply and replenish the earth. It is not only for the joy and satisfaction of humanity that the sex relation, with the possibility of begetting offspring, prevails on earth, but as much for the fulfilment of the eternal Great Plan. It becomes a necessary duty, for all wedded persons who dwell on earth, to bring children into the world. This is the greatest and holiest and most necessary mission of man, with respect to the waiting spirits. Fatherhood and motherhood become glorified in the light of the eternal plan of salvation. The doctrine that wedded man and woman should not beget children or should limit the number of children born to them, is contrary to the spirit of the Great Plan, and is a most erroneous one. Let the waiting spirits come! Let children be born into the earth! Let fatherhood and motherhood be the most honored of all the professions on earth! Marriage resulting in parenthood is a great evidence of the reality of the brotherhood of man, of the unselfishness of man. However, only in the marriage relation should children be begotten. Looseness of life, between man and woman, is the most terrible of human iniquities, for it leads, assuredly, to the physical decay of the race. With the sanction of the Priesthood, men and women should contract to live together as husband and wife. **The Family.** The unit of society is the family. The family circle is intimate, and in it the keenest human loves prevail. As the family develops so will society, as a whole, develop. By children comes complete family life. Without children, family life is incomplete. Children are, then, a real necessity in the fulfilling of the possibilities of the Church. The true Church always encourages the begetting of children; the intensifying of family life, and the dignifying of all the duties pertaining to procreation. **Celestial Marriage.** If sex is eternal, it follows of necessity, that the marriage covenant may also be eternal. It is not a far step to the doctrine that after the earth work has been completed, and exaltation in the next estate has been attained, one of the chief duties of men and women will be to beget spiritual children. These spirits, in turn, in the process of time, will come down upon an earth, there to obtain an acquaintance with gross matter, and through the possession of earthly bodies to control more fully, and forever, the manifold forces surrounding them. It is one of the rewards of intelligent development, that we may be to other spiritual beings, what our God has been to us. Among those who understand the Gospel, marriage may be, and indeed should be, for time and eternity. Marriage that lasts only during the earth life is a sad one, for the love established between man and woman, as they live together and rear their family, does not wish to die, but to live to grow richer with the eternal years. Marriage for time and eternity establishes a unique relation between husband and wife. Their children belong to them for time and eternity; the family is continued from this earth into the next life, and becomes a unit in the eternal life, and, in all family relations, the vision is cast forward, in anticipation of an undying relationship. **The Sealing Powers.** Naturally, the power to seal men and women to each other, for time and eternity, and to seal children to their parents for eternal ages, is a supreme power, committed to man's keeping. The President of the Church is the only person on the earth who holds the keys of these sealing ordinances. True, he may delegate his power to workers in the temples, so that celestial marriages and sealings may go on, but such delegated authority may be withdrawn at any moment. In that respect, it differs wholly from the power of the Priesthood, which can be withdrawn from a man only who is found in sin. It is proper that only one man should hold this power, for it is of infinite effect, and should be guarded with the most jealous care, and kept from the frail prejudices and jealousies of men. The power to bind for time and eternity is the power, also, to loose that which has been bound, should it be found necessary. Undoubtedly, under human conditions, mistakes may be made, but if such mistakes are made and are not rectified on earth, they will, no doubt, under a supervising intelligent Being, be rectified in the hereafter. It is, however, only through the sealing power that the eternal relationship of the sexes, the eternal increase of life, and the consequent eternal joy, may be obtained. CHAPTER 30. THE COMMUNITY. The relations of the few and the many lead to great problems which are of the gravest import to humanity. **Community Defined.** A community is a body of people having common interests and, usually, living in the same place, under the same laws and regulations. From the beginning of time, individuals have associated and grouped themselves into communities. Every Church is a community of believers. The Church which conforms to the whole law is the one characterized by authority and operating under authoritative laws. **The Individual in the Community.** A community is a great organism, with individuality which must express itself in adaptation or opposition to law. Since the community is composed of individuals, each with independent wills and agencies, nothing must be done, as a community, to prevent the full unfolding of the individual, for the more progressive the individuals, the more progressive is the community. While the community is under responsibility to each individual, the individual, having accepted a place and life in the community, must not do anything that will restrain other individuals of the community. Whatever is good for the many, must always take preference. This does not interfere, in the least, with full individual development, since the greatest individual development always comes from proper adaptation to law. When each individual faithfully obeys the law, the community is safe. **The Rights of the Community.** The community has rights which are as inalienable as the free agency of individuals. An individual who will not obey the community laws should move out of the community. Those who remain must yield obedience to the laws established for the public good. This was well brought out in the Great Council, when Lucifer fell because he was not one with the community. In that great day, as in our day, the many had the right to demand that their good be considered as of primary importance. **Training for the Community.** In view of the supremacy of the community it becomes indispensable that the powers of the individual be so unfolded as to be of service to the community. No man can selfishly stand aside and say "I am sufficient unto myself; in the community I have no interest; though I obey its laws, I do not serve it." It is not sufficient that a man obey the laws of the community; he must vigorously serve the community. Every act of every man's life must relate itself to the good of other men. This is fundamental in the Gospel, and should be fundamental in the daily relations of men. This justifies the modern training now given men for the necessary pursuits and common tasks of daily life. Whatever is necessary, may and should be made honorable and dignified. All pursuits are made professional, so that all who serve the good of the many, may find the same joy in their work whatever it may be. All men should be trained for service to the community. It is an interesting commentary on the present-day Church that President Brigham Young was one of the first men in America to establish schools in which the training of men for the actual affairs of life was made pre-eminent. Today we train for citizenship, whether in the Church or in the State. In such training lies the hope of the community for its future. By such training will a feeling of community responsibility be established among men. **The Supremacy of the Community.** From all this and from what has been said in preceding chapters, it is clear that the Great Plan was so devised that men may unitedly work out their salvation. Man may not stand alone. Brotherhood is the great principle on which the Church is based. MAN AND NATURE. CHAPTER 31. MAN AND NATURE. There is but one nature. All things, visible or invisible, belong to the one universe. **The Intelligence of Nature.** Each and all of the numerous forces in the universe may be subjected to the will of man. In the universe are untold numbers of intelligent beings, whose main business it is to discover the ways of nature, and by an intelligent control of nature, to acquire greater power of advancing development. The holy spirit fills all things, and by its means the thoughts and minds of these increasing intelligent beings are everywhere felt. Intelligence permeates the universe. The question is often asked, "Does nature, as we know it, the rocks and trees and beasts, possess intelligence of an order akin to that of man?" Who knows? That intelligence is everywhere present is beyond question. By the intelligent God, nature is directed. The forming of a crystal or the conception of a living animal is, somehow, connected with an intelligent purpose and will. This fruitful field of conjecture should be touched with care, for so little definite knowledge concerning it is in man's possession. **A Living Earth.** It seems to be well established that the earth as a whole, is a living organism. It had a beginning; it will die or be changed, and after is purification it will be brought into greater glory as a resurrected organism. Even the symbolism of baptism was performed for the earth when the waters descended in the great flood. All this can simply mean that the earth, as well as all on it, are subject to the fundamental Plan, involving the atonement of Jesus Christ. The earth as an organism does its work perfectly well. It is without sin. "The earth abides the law of a celestial kingdom, for it fills the measure of its creation, and transgresses not the law. Wherefore it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it." If the earth is a living organism, it seems more than likely that all things on earth possess a measure of life and intelligence. **The Lower Animals.** The lower animals were created by the power of God. All things created by him, have first been created spiritually, then temporally, after which they pass again into the spiritual life. Animals were created spiritually before they were given material existence. If the meaning of this doctrine is that animals lived before this, they certainly may live hereafter. That which is essential in animals is probably indestructible. Our knowledge of this subject is extremely limited, and whatever is said about it, is conjectural and subject to revision. **All for the Use of Man.** Nevertheless, rocks and trees and beasts, are for the use of man, to be used by him in moderation and with wisdom. Man is at the head of the creations on earth. It is his duty to make proper use of them all. Whoever teaches that any part of the universe is not for the benefit of man, is in error. **Man's Conquest of Nature.** It is the simplest of present-day doctrines that the vastness of nature makes it impossible for man to comprehend more than the minutest part of it. Yet, in the true philosophy of life, nothing is more certain than that the greatest mystery of nature may at some time be understood. The great purpose of man's existence is a complete understanding of all the mysteries of nature. True, the understanding that will give him full mastery over nature will come little by little. In the end, man shall know all that he desires. Even in that happy day he shall not be able to change one law of nature; only by intelligent control may he apply nature's laws to desired ends. With this certainty man may go onward hopefully. Nature is inexhaustible and man shall not, in all the endless ages, explore it completely; he shall only in the eternal days become more conscious of its infinite majesty--thereby comes the everlasting joy of man. Great hope of conquest enables man to meet his daily tasks, with lifted head and fearless courage. Man knows that all his search shall be successful, if he only search with might and main and have patience to wait. **Miracles.** Man is of limited power; whatever he can not understand or duplicate may be called miraculous; and only in that sense can miracles be allowed. The miracles of the Savior were done only by superior knowledge. Nothing is unnatural. All that has been done, man may do as he increases in power. The conception of intelligence guiding the destinies of men, makes it possible that, in our behalf, wonderful things are often done, that transcend our understanding, but which are yet in full and complete harmony with the laws of nature. For ourselves we must discover all of nature that we can. In time of need, when our own knowledge does not suffice, the Master may give his help. Thus, after man has used his full knowledge and failed, the sick may be healed, the sorrowing, comforted, or wealth or poverty may come, provided we draw heavily enough upon the unseen forces about us. Help so obtained is not unnatural. A miracle is simply that which we can not understand, and at which we marvel. **Harmony of Man and Nature.** Vast, unnumbered forces lie about us. The possible power of man, as he grows in knowledge, is quite beyond our under standing. All that is required of man is that he place himself in harmony with the interacting forces, operating in all directions. If the forces are not fully understood, he must search them out, and as best he can, must place himself so that they are with him rather than against him. To enjoy nature is our privilege and duty. No life finds joy above its harmonious associations with the things that lie about it in nature. All this is merely in accord with the fundamental doctrines already laid down. The Church possessing the truth, always fosters, encourages and respects all honest investigation of nature. MAN AND HIMSELF. CHAPTER 32. THE SOUND BODY. Consideration has been given, in the preceding chapters, to the pre-existent life, the course of the Gospel on the earth, and man's relationship to God, to the Church and to his fellowman. Man must, also, give respectful consideration to himself, as an individual. **The Importance of the Body.** Attention has already been called to the fact that the condition of the body limits, largely, the expression of the spirit. The spirit shines through the body only as the body permits. The body is essentially of the earth; and, in the earth career, the earthly envelope of the spirit would naturally determine the expression of man's powers. If the body is in poor condition from birth, man must strengthen it as the days increase; if it is strong from the beginning, he must make it stronger. **Food.** A first consideration for the proper maintenance of bodily health, is the proper feeding of the body. Man should use food adapted to the body and seasonable according to nature. In accordance with the Word of Wisdom, meat should be used sparingly, and no food should be used to excess. **Exercise.** The elimination of unassimilated food from the human body is quite as important as the taking in of food. For that purpose, physical exercise must be taken regularly. Moreover, exercise develops and strengthens all parts of the body. Manual labor, which usually is looked upon as inferior to mental labor, is in reality a means of improving the body, permitting hard mental labor and making possible a fuller expression of man's spirit. Man's life should not be given wholly to physical work, but it should constitute a vital part of it. **Rest.** Just as necessary as is food or exercise, is the change called rest. If the same muscles be exercised continuously they will surely tire and good work can, then, no longer be done with them. Regular rest should be given the body. Frequently, a change from one kind of work to another is a sufficient rest; but in many cases, cessation from effort is necessary to recuperate man's strength, properly. The natural law requiring regular sleep should be obeyed, though none should sleep too long. One day out of seven, the Sabbath, should be devoted, particularly, to matters concerning God and the spiritual life, which too often are submerged during the other days, in the material affairs of life. An occasional fasting is very desirable, since, for a few hours, it gives some organs of the body a complete rest. At present, the Church practice is to fast twenty-four consecutive hours once each month. The food thus saved, in conformity with the fundamental spirit of brotherhood, is distributed among those who have need of it, by ward officers specially appointed for that purpose. **Stimulants.** In normal health, food, exercise, rest, love of God and fellowman and daily work, furnish a natural and sufficient stimulation for all the duties of life. In fact, none other should be allowed, if the best physical health is to be retained. Therefore, alcohol in all its forms, tobacco, tea, coffee and the variety of drugs should not be used. There is double danger in the use of stimulants: first, they tend to undermine the strength of the man, and, second, they take away from man his mastery of himself. Under the influence of a drug, man is urged on by the drug itself, and not by his own strength of will. This is most dangerous. A man who loses control of himself, never knows just what he may do. **Moral Purity.** The body is much concerned in the moral purity of the man. Men and women must keep themselves pure or there will be a loss of life and procreative power. Moreover, men must keep themselves as pure as do women. No reasoning, based on natural law, justifies two standards of morality, one for the man and the other for the woman. **The Gospel and the Sound Body.** The sound body is a Gospel requirement, for only with a sound body can man work out his mission and have full joy. Working effectively and to make others happy, can be done only in a healthy body. Every effort should be made to keep our bodies as sound as possible. It is a part of a rational theology. CHAPTER 33. EDUCATION FOR THE INNER LIFE. After all, the body is only the tabernacle of the spirit. The spirit within, the essential part of man, must be developed as much as possible during the earth career. **The Senses.** Knowledge is the material on which the mind works. In every progressive life fresh knowledge must be gathered as the days go by. The senses of man are the gateways through which that knowledge enters. The senses of man must be developed, therefore, as completely as is possible. Seeing, hearing, tasting, smelling and feeling must all be developed fully and joyously for the pleasure and benefit of man. Without sharp senses, man may not have the highest earthly joy. **The Reasoning Power.** It is not sufficient for the contentment of man that he gather knowledge, and add fact to fact. All new information must be compared with other information, so that conclusions may be drawn, and new knowledge brought into view. By this process of reasoning, on the basis of acquired knowledge, man may rise by sure steps to a high degree of understanding. Man must train himself, with all his might, to use this wonderful faculty of reason, so that he may intelligently read new knowledge from all he learns. A fact, of itself, is lifeless; only when it is compared with other facts, does it leap into life, and show forth its hidden meaning. **The Feelings.** The sense of feeling is but a poor expression for the one great sense by which man may directly communicate with the region of the unseen. Through this sense, man stands on the border line between earth and the external universe. Those who have communion with the forces about them, because of their greater refinement of feeling, have comfort which is attainable in no other manner. Moreover, our feelings with respect to our fellow men should be cultivated. We must learn to sympathize with them in their distresses, rejoice with them in their joys, and pity them in their sins. The education of the feelings is a great duty of man. **The Spiritual Sense.** This sense is closely akin to the feelings. The virtues of man, such as hope, charity, and mercy, can reach high development only on the basis of the conviction that the unseen world may be known. When this conviction grows upon a man, and he reaches out for a fuller understanding of it, his spiritual sense develops, new worlds are opened to him and he conforms to the intelligent love which made the Great Plan possible. **Symbolism.** Moreover, as man develops, he learns to be content to know eternal truths only in great symbols. That is, he learns to be satisfied to know that he does not fully know. This has already been dwelt upon and need not be further emphasized. The Sacrament, as an ordinance of the Church is one of the great symbols of the suffering and death of Jesus for the sake of mankind, that the Great Plan might be fulfilled. Bread is eaten and water is drunk as symbols of the body and blood of the Savior, given in the atoning sacrifice. Every other ordinance is similarly symbolic. Back of the symbols lies the whole Great Plan in all of its gradations. God demands that the sacrament be partaken of frequently, so that the atoning sacrifice of Jesus may be held before the people continually; so with the other great symbols of the Church. By them the realities of eternal life are held before us. **Education.** The whole of life is education, or training for further work. No wonder, therefore, that, in the correct philosophy of life, schools and other devices for the training of man's powers are foremost. Education is and must be carried onward fully and abundantly, in the Church of Christ. The support of education is, indeed, a test of the truthfulness of the Church. CHAPTER 34. SATISFACTION WITH DAILY WORK. All must work--in defense if for no other reason. Without some kind of labor, body and mind will deteriorate. Clearly, however, all cannot do the same work, unless each man does practically all the variety of work necessary for the production of the things necessary in his life. In a complex civilization of many needs, that would be impossible or wasteful. The great satisfaction of earth-life is to be content with whatever work may come. **Variety of Earthly Tasks.** In obedience to God's command, man must devote himself to the work of subduing the earth. This is no simple task, for the earth is an organism of many elements. Moreover, the needs of man are varied and manifold, to the satisfying of which, the subjection of the earth is ordained. There is an endless variety of tasks, for body and mind, to be accomplished by the men and women of earth. These tasks differ greatly; some concern themselves chiefly with the body; others, chiefly with the mind; and yet others with both body and mind. Some deal with this, and others with that, essential need; some with this, and others with that, necessary condition. The vocations of man are almost numberless. Much unhappiness has come to men because they have been obliged in life to follow one vocation when they would rather follow another. If a man thus be unhappy in his daily work the whole of his life is akin to failure, because he does not truly realize the possible joys of life. Occasionally, the discontent is due to the unwillingness of the man to earn his bread in the sweat of his brow. This is due to ignorance. Earnest, sincere labor, requiring steady and full effort, is the source of many abiding joys. **All Work May be Intelligent.** If intelligence pervades all things, and if all things belong to the Great Plan, including the labors in which man lives and moves, then all tasks may and should be made intelligent and appealing to mind as well as to body. Rational as it is, it is however a relatively new thought, that to every task, if properly illumined by knowledge, many forces of the mind may be applied. As man has gained added knowledge, this has become more and more evident. The fact that intelligence may be made to illuminate the so-called humbler tasks, lifts much of the so-called curse from the labor of man. This is another reason for the education of man into an understanding of the full meaning of the necessary tasks of life. It justifies the support of research into all divisions of nature, and stamps with approval honest study and investigation of every kind. All kinds of work must be done; full preparation for every kind of work is fully justified. **Nothing Temporal.** God has never given a temporal commandment. All God's creative works are first spiritual, then temporal. That is, they were first begotten of the intelligent mind, and must represent some necessity in the Great Plan. Whatever, therefore, is brought into operation on earth for the good of man, must represent great, eternal, spiritual realities. In conformity with this thought, every task, however apparently humble, however apparently remote from fundamental principles, has a spiritual counterpart, and is necessary for the completion of the plan under which man works. It matters little, therefore, whether man devote his life to the tilling of the soil, the making of shoes or the writing of books, so that the work be well done. All such tasks are proper, dignified and necessary parts of the Great Plan, and will lead man along the path of eternal progression. This means that, no matter to what work a man may give himself, providing it is honorable and he do it with all his might, he may rest secure that on the last great day, the work will be transmuted into spiritual values, and as such will be written into the eternal record. The quality and not the kind of work is the final test of man's achievements. Man knows relatively little. He accepts his part without knowing its meaning in the full economy of God's plan for his children. Wise is the man who spends his strength, with a full heart, in the accomplishment of the nearest work. He will find his work transmuted into things glorious beyond his dreams. More than that: Man need not wait long for the transmutation of his honest work. Strength comes to the man of honest and full endeavor, irrespective of the kind of work, and on this earth his efforts are transmuted into a great and noble joy. All work is holy, and, well done, will bring its own reward, here and in the hereafter. Without question, men should seek the work they think they love best, or for which they are best fitted. Yet,' the majority of men can do most work in a satisfactory manner. The work that we finally must do, we should accept in the light of its eternal value. **Subjection of Self.** Nevertheless, to accept a place in society--not always the place one desires; to do well the work that is near at hand--not always the work one wishes; to love and to cherish the work, and to forget oneself in the needs of others, all that is not always easy. Such a life means a subjection of self which can be accomplished only if there is a clear understanding of the plan of salvation. CHAPTER 35. THE HOPE OF TOMORROW. Time is unceasing. There was a yesterday, there is a today, and there will be a tomorrow. The Gospel plan encompasses all time. Tomorrow has a great place in the eternal plan. **Today.** The greatest day of all time is today. It is the product of all the past; and is the promise of all the future. If each today is made great, the tomorrows will be surpassingly greater. The one way to draw out of life the keen joys of life, is to think little of tomorrow, but to live mightily today. **Tomorrow.** Yet, surely, there will be a tomorrow. The sun sets, and we sleep, and we awaken to a new day. Forever there shall come new days. Today is our great day; but there will be another great, a greater day. What tomorrow shall be, depends measureably upon today. At least, the beginning of tomorrow will be as the evening of today. As we spend today, so will the hope of tomorrow be. The ages do not come in leaps, but step by step do they enter into the larger life. The law of today is that joy will transfigure each coming tomorrow, if our work be well done today. No man knows whether his tomorrow will be on this earth or in another existence, with new duties and under a new environment. Of one thing we are sure, beyond all cavil, that life on earth will continue into an endless future, and the work will be taken up where it was laid down yesterday. **The Resurrection.** The man whose life is ordered right, worries little about his tomorrow. Full well he knows that, though the body be laid in the grave, it will rise again. He has the absolute assurance of the resurrection. In that resurrection the body will arise purified, possessing only its essential, characteristic parts, which cannot be taken away or transferred to another body. These essential, characteristic parts organized into a body will be the mortal body made immortal. The resurrection of mortal bodies, on earth, began with Jesus, who on the third day rose from the grave, and after his sojourn among the children of men, took his body with him into heaven. This was the first fruit of the resurrection, made possible by the atonement of the Christ. Since that time, the resurrection of man may have continued, and no doubt will continue, in the future; for many spirits have laid down their earthly bodies, and all must be raised from the grave. In the resurrection, order and law will prevail, and the just deserts of men will be kept in mind. **Our Place in the Hereafter.** Into a new, great world shall we enter after the journey on earth has ended. In this new world we shall continue our work of progression, forever and forever, under the prevailing laws. Our progress, there, and the laws revealed to us, will depend upon our own actions and upon our own willingness to abide by the laws already known to us. Our place in that life will depend on our faithfulness here. Whatever a man has gained on earth, will rise with him in the resurrection. All that he gained in the spirit world, before he came on earth, will likewise rise with him. All men will be saved, but the degree of that salvation will vary even as our varying work on earth. There will be glory upon glory, and there will be different degrees of advancement, some like unto the sun, some like unto the moon, while other glories will differ even as the infinite stars of the heavens differ in the brightness. In the Great Plan there is no provision for the eternal damnation of man. At the best, men will be ranged according to their stage of progression--some higher, some lower. In a universe ruled by intelligent beings, filled with love for each other, there can be no thought of an endless damnation only as men, by opposition to law, destroy themselves. Endless punishment and eternal punishment, terms often used, but of little meaning to the human mind, mean simply God's punishment, which is beyond our understanding. Those who refuse to accept truth or to abide by law, will gradually take less and less part in the work of progression. They will be left behind, while their intelligent fellows, more obedient, will go on. In nature there is no standing still; those who do not advance, will retrograde, become weaker and finally wither, and be forgotten in their low estate. **The Destiny of Man.** The intelligence called man cannot be destroyed. Eternal life is therefore the destiny of man. But, eternal life is life open-eyed, ready-minded, seeking, accepting and using all knowledge that will assist in man's progress. To continue forever, upward, that is eternal life and the destiny of man. CHAPTER 36. THE LAW OF THE EARTH. In the high heavens yet hang the stars. Throughout the infinite universe still play the hosts of mighty forces. The full conquest of the earth by man is yet to be accomplished. As things were when man opened his eyes after birth, so do they appear to be today. Yet, during the years that have gone, the man has changed; for now he knows his origin and his destiny, and the purpose of his life on earth. He knows that throughout the seeming sameness there is progressive change; that, as he has changed, so has the world changed, too; that the all pervading Intelligent God of the universe is engaged in a progressive development. Man has found his place amidst the things about him. Whence? Whither? He knows; and with smiling courage sets out to subdue the tasks of the day, knowing well that the day's labor, whatever it may be, in righteousness, shall count for him in the endless journey which he is making. **The Unknown Meaning.** The man has learned that in an infinite universe, admitting of endless development, things may not be fully known. The very essence of things must forever be the goal, towards which intelligence strives. Nevertheless, man also knows that to approach by slow degrees, but steadily, the full knowledge which gives unmeasured power over natural forces, is the way of progress. So he is content to let each day speak one new word of the unknown meaning of the universe. The universe is one. All things in it are parts of one whole. The dominating spirit of the vastness of space and of its contents is the dominating spirit of the least part of that which constitutes the whole. It matters not then, to what a man give himself. In everything and anything may the riddle of the universe be read, if the search be continued long enough. Modest in his possessions, yet courageous in his hope of ultimate conquest, he stands before the things of his life, small or great, knowing of a surety that in them lie the truths that overwhelm the universe. "Flower in the crannied wall, I pluck you out of the crannies, I hold you here, root and all, in my hand, Little flower--but if I could understand What you are, root and all, and all in all, I should know what God and man is." Knowing all this, and the outline of his origin and destiny, man must be forever engaged in extending the philosophy, in accordance with which he orders and guides his life. **The Earth-Law.** On earth the man dwells today. Great are the conceptions revealed to him concerning the constitution, progress and destiny of the universe. Marvelous to his understanding is the knowledge of his full and vital place in the scheme of things. Yet, encompassed by earth conditions, he strives to assemble all this vast, divine and wondrous knowledge, and out of it to draw some simple formula, in the language of man, that may be applied in the affairs of earth, and which shall be a simple guide to him in all that he may do. Such a formula was sought and found by the first man, and has been used by the righteous of all ages. In the meridian of time, when Jesus of Nazareth, the Christ, came upon earth to fulfil the central thought in the plan of salvation, he stated the formula in words that never have been surpassed. Thus runs the formula, and thus is worded the law of the earth: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul and with all thy mind. Thou shalt love thy neighbor as thyself. On these two commandments hangeth the law and the prophets." This, in short, is man's duty while he dwells in the flesh. His God, his fellowman and himself--the three concerns of his life. We say it is the earth-law, but like all other things of the earth, it stands for huge spiritual meanings, and is therefore an eternal law for all times and for all places. **To Love God.** What does it mean, to love God with one's heart and soul and mind? Certainly, a love of the heart and the soul and the mind can not be given to a Being who is not known nor understood. Such love is more than a blind obedience. In such a love there must be a rational understanding of God's nature and of his place in the universe and of his relation to men. There must be in such a fulness of love an acceptance of God's superior knowledge, of his intelligent Plan for man and of his supreme and final authority. Such a love can not well be forgotten or survive, unless God is part of a universe, the orderly outlines of which can be fathomed by the human mind, That such knowledge may be possessed by man, and that a real unfeigned love for God may be developed, has been taught in the preceding pages. Neither can God be fully loved unless he is obeyed; and the first command is simple, "Multiply and replenish the earth and subdue it." **To Love a Neighbor as Oneself.** To love oneself--that is easy. Instinctively, from the first day, we have reached out for our own greater good. Every personal philosophy makes the man the center. To love our neighbor equally well--"that's the rub." His will is not our will; his ways, not our ways. Yet, only by the progress of all, can each gain the greatest advancement. The fundamental conceptions of a universe filled with eternal matter and forces, and a host of individual intelligent beings, make it clear that only by complete harmony of all intelligent beings can the interests of each be served, in the work of subjugating, by intelligent conquest, the forces of universal nature. To love one's neighbor, then, a man must first know fully his own origin and destiny and possible powers; then he may soon learn the need of loving his fellowman, if his love for himself shall grow great. This commandment is not inferior to the first. **The Triumph of Man.** The eternal, conscious, willing being, having become an earthly man, stands before the law of the earth. If he strives, all the days of his life, to bring into perfect accord, the God who rules, his earthly brother and himself, he will at length win the victory in the battle of his life. Out of such a life will come, among other gifts, controlled personal desires, subjection to law, a recognition of the great power of man, and the harmonious adjustment of contending forces to the completion of the Great Plan which governs man's earth-life. Whether living or dead, such a person has triumphed, and the journey from the dim beginning has not been in vain. To such souls comes the reward of the unspeakable joy of a perfect understanding of the meaning of life, and the living peace that passeth understanding--through which appears the vital future, ever vigorously progressing towards an increasing, virile goal. Have you tried the virtue of the law of the earth? If you have not, try it now, for it is good. APPENDIX. The doctrines and views set forth in the preceding pages, based on the teachings of the elders of the Church, especially of the Prophet Joseph Smith, may be confirmed by a study of the doctrinal standards of the Church, namely, the Bible, the Book of Mormon, the Doctrine and Covenants and the Pearl of Great Price. The following references, chosen almost at random, from these standards, especially from the Doctrine and Covenants, are for the immediate use of those who wish to pursue the study somewhat more in detail. For a critical study, an exhaustive examination must necessarily be made of the doctrinal standards and of the mass of books and printed sermons on the system of belief of the Church of Jesus Christ of Latter-day Saints. Such students will find the existing indexes or concordances to the standard authorities of most value.[A] but they will also obtain much ready help from the several existing excellent compilations of references, classified under doctrinal headings.[B] A list of Church literature may be obtained from the Deseret News and Deseret Sunday School Union Bookstores, Salt Lake City, Utah. [Footnote A: _Cruden's Concordance to the Bible_ (or some other good concordance). _A Complete Concordance to the Book of Mormon_ (George Reynolds). _A Concordance to the Book of Doctrine and Covenants_ (John A. Widtsoe). No index has as yet been made for the _Pearl of Great Price_, but the book is small and may be read easily in its entirety.] [Footnote B: _The Compendium_ (Richards and Little) is the type after which most of the later compilations have been fashioned.] REFERENCES. CHAPTERS 1 AND 2 **Doctrine and Covenants** 1:28; 42:61; 46:18; 84:19; 88:78-80, 118, 119; 89:19; 90:15; 93:11-14, 29-36, 53; 101:25; 128:14; 130:18, 19; 131:6. CHAPTER 3 **Doctrine and Covenants** 3:2; 9:7-9; 28:13; 29:31-35; 49:17; 76:13, 22-24; 82:4; 86:9; 88:13, 25, 26, 34-45; 93:21-23, 29; 105:5; 121:30-32; 130:20, 21; 131:7; 132:8. **Pearl of Great Price,** Abraham 3:18-21; Moses 1:33, 35; 3:5, 9. **Book of Mormon,** I Nephi 10:19; II Nephi 11:5; Alma 13:6, 7; 34:9; 42:16. **Bible,** Job 38:4-7; Jer. 1:5; John 9:2; 17:5; Heb. 12:9; Rom. 6:23. CHAPTER 4 **Doctrine and Covenants,** 9:7-9; **Book of Mormon,** Alma 12:11, 31; 29:4, 5; 30:9; Moroni 10:4, 5; Mosiah 18:28. CHAPTER 5 **Doctrine and Covenants,** Lectures on Faith 7:8; sections 50:24; 93:12-14, 20; 132:20. **Book of Mormon,** Alma 32:32; Mosiah 4:12. CHAPTER 6 **Doctrine and Covenants,** 3:2, 4, 10; 6:2; 76:2-4; 88:13, 41; 93:1, 12-15, 29-38; 107:54, 55; 110:1-4, 130:1-3, 22. **Pearl of Great Price,** Abraham 4:1-31. CHAPTER 7 **Doctrine and Covenants,** 45:71; 58:18; 77:2; 88:15; 93:28, 33, 34; 98:8; 128:19; 133:33. **Book of Mormon,** II Nephi 2:25; Enos 1:3; Ether 3:6-20. CHAPTER 8 **Doctrine and Covenants,** 9:3-6; 10:66; 18:11-13; 19:16-19; 29:35-42, 46; 58:28; 74:7; 76:25, 26, 39-41, 69; 93:29-39; 98:8; 101:78; 104:17; 121:32. **Pearl of Great Price,** Abraham 3:18, 25, 26. **Book of Mormon,** I Nephi 4:33; 6:4; II Nephi 2:3, 6, 27; 9:5, 25-26; 10:23-25; 31:21; Alma 3:26; 7:12; 12:31; 13:3; Mosiah 3:5; 4:6-9; Helaman 14:30. **Bible,** Gen. 2:17; Isa. 63:9; Matt. 18:11; John 1:29; 3:14, 15; 12:23; Rom. 3:25; 5:15; 6:23; I Tim 2:5; Gal. 3:13; Jude 1:6; Rev. 12:7. CHAPTER 9 **Doctrine and Covenants,** 82:4; 88:35-40; 93:38; 128 sec. **Book of Mormon,** I Nephi 10:18; 21:6; II Nephi 9:18, 25; Alma 12:25; 30:11; 34:16. **Bible,** Neh. 9:17; Acts 15:18. CHAPTER 10 **Doctrine and Covenants,** 27:11; 29:35-41; 38:1-3; 107:53, 54; 116:1. **Pearl of Great Price,** Abraham chaps. 4 and 5. **Book of Mormon,** II Nephi 2:9-25; Alma 12:22, 23, 31; 18:29; Mosiah 2:25; 3:16: 4:2; Mormon 9:12. **Bible,** Gen. chap 3; Rom. 5:12. CHAPTER 11 **Pearl of Great Price,** Book of Moses, Book of Abraham; Writings of Joseph Smith. **Bible,** Genesis; The Gospels. CHAPTER 12 **Doctrine and Covenants** 18:18; 19:24; 27:11; 29:34; 39:6; 50:43; 76:56-58; 78:15-18; 84:37, 38; 93:1-17; 107:53-56; 121:28-32; 132:19, 20, 23, 37. **Pearl of Great Price,** Abraham 3:1-5. **Book of Mormon,** Alma 12:31. **Bible,** Gen. 1:26; Deut. 10:17; Exo. 15:11; Psalms 86:8; Dan. 2:47; I Cor. 8:5; Rev. 17:14. CHAPTER 13 **Doctrine and Covenants** 5:2; 27:18; 29:30, 31; 59:14; 93:26; 95:4. **Book of Mormon,** I Nephi 1:12; II Nephi 2:4; Alma 7:13; Ether 2:15. **Bible,** Gen. 6:3; Prov. 1:23; Dan. 4:8; John 16:13. CHAPTER 14 **Doctrine and Covenants** 4:7; 9:8; 41:3; 42:16, 61; 46:28; 50:29; 59:14; 68:33; 89:18, 19; 121:26-33. **Book of Mormon,** II Nephi 21:2, 3; 31:3; Alma 11:41; 32:34; 34:39; Moroni 10:10. CHAPTER 15 **Doctrine and Covenants** 10:12, 23-33, 63; 29:28, 29, 36-40; 35:9; 52:14; 76:28; 84:67; 88:114; 121:4; 124:98; 129:8. **Book of Mormon,** II Nephi 2:17; III Nephi 13:12; 18:15; Mosiah 16:5; Moroni 7:12. CHAPTER 16 **Doctrine and Covenants** 10:67; 11:24-26; 20:1; 21:1-3; 22:3; 26:2; 29:42, 43; 41:2, 3; 42:8; 43:8; 45:14; 50:44; 58:23; 76:54; 115:4. CHAPTER 17 **Faith** **Doctrine and Covenants,** Lectures on Faith, sections 18:18; 35:9; 41:3; 44:2; 45:8; 49:11-14; 52:20; 85:1, 2; 136:42. **Book of Mormon,** I Nephi 10:6, 17; II Nephi 25:26; Enos 1:8; Mosiah 8:18; Ether 12:10. **Bible,** Genesis 15:6; Exodus 4:5; Numbers 20:12; Psalms 119:66; Prov. 16:20; John 5:24; 20:29; Acts 8:37; 10:43; II Cor. 5:7. **Repentance** **Doctrine and Covenants** 1:32, 33; 18:42; 20:29; 39:18; 90:34. **Book of Mormon,** I Nephi 10:18; II Nephi 30:4; Alma 12:24; 26:22; Mosiah 27:24. **Bible,** Matt. 3:2; Luke 13:3; II Peter 3:9; Rev. 3:19. **Baptism** **Doctrine and Covenants** 18:42; 20:37, 72-74; 55:2; 68:8, 25-27; 76:51; 128:12. **Book of Mormon,** Alma 28:18; Moroni 8:4-22. **Bible,** Matt. 28:19; Mark 16:16; Luke 3:3; John 1:33; 3:23; I Cor. 12:13; Eph. 4:5. **Gift of the Holy Ghost** **Doctrine and Covenants** 20:41; 33:15; 35:6; 76:52, 114-118; 121:26-32. **Book of Mormon,** Alma 31:36. **Bible,** Acts 8:17; 9:17; 19:2-6. CHAPTER 18 **Doctrine and Covenants,** Lectures on Faith. Sections 18:27; 20:2, 3, 38-71; 27:1-18; 84:14-21, 35-39; 107:1-5, 40-52; 112:31, 32; 128:20. **Book of Mormon,** Mosiah 29:42; Alma 4:4; 6:1; 13:1-3, 5-20; Helaman 8:18. **Bible,** Gen. 12:1-3; 13:14-18; Psalms 110:4; John 15:16; Acts 14:23; Heb. 2:17; 3:1; 4:14; 5:1; 7:3, 15-28; I Peter 2:5; Titus 1:5; II Tim. 1:6. CHAPTER 19 **Doctrine and Covenants** 20:60-67; 26:2; 28:13; 68:19-21; 78:1; 104:21; 107, whole section; 124:123-145. CHAPTER 20 **Doctrine and Covenants** 84:18, 21, 35; 107:30-32; 113:8; 121:36-46; 128:9-11; 132:28, 45-49. **Book of Mormon,** Alma 5:3; I Nephi 10:23. CHAPTER 21 **Doctrine and Covenants** 3:4; 6:9; 19:33; 20:20; 29:34; 56:1; 58:21; 63:55; 64:34; 82:10; 88:22-39; 98:4-7; 101:43-62; 103:31-34; 105:5; 124:49; 130:19, 20, 21; 134, whole section. **Book of Mormon,** II Nephi 2:23, 27; 9:25; Alma 30:3, 11; 42:17; Mosiah 5:8; 2:32-37; Moroni 8:25. CHAPTER 22 **Doctrine and Covenants** 1:1-2, 23; 4:5; 19:21, 22; 36:4-8; 33:8-12; 38:11; 42:63; 45:20; 49:11-14; 84:87; 90:11; 112:30. CHAPTER 23 **Doctrine and Covenants** 13:21; 36:8; 84:5; 105:33; 109:5; 110:8; 124, whole section; 128:15, 24; 133:2. **Book of Mormon,** II Nephi 5:6; 33:15; III Nephi 11:1; Jacob 1:17; Mosiah 1:18; 2:1-7; Alma 10:2; Helaman 3:9; 10:7. CHAPTER 24 **Doctrine and Covenants** 1:10; 38:24; 42:27; 59:6; 81:4; 88:81; 136:20-27. CHAPTER 25 **Book of Mormon,** Jacob 5:66; Mosiah 27:3; 29:38; Alma 1:26. CHAPTER 26 **Book of Mormon,** II Nephi 26:30; 33:4; Mosiah 18:21; Ether 12:27. CHAPTER 27 **Doctrine and Covenants** 42:30-39, 53-55, 71-73; 51:1-20; 44:6; 52:40; 78:1-2; 82:1-24; 83:1-6; 85:1-5, 9-12; 92:1-2; 104:1-86; 105:34; 119:1-7. **Book of Mormon,** III Nephi 26:19; IV Nephi 1:2, 3, 16. **Bible,** Numbers 18:26-28; Lev. 27:30; II Chron. 31:5, 6; Neh. 10:37, 38; Mal. 3:18; Matt. 19:16-21; Luke 18:12; Acts 4:31-32, 35; Heb. 7:5. CHAPTER 28 **Doctrine and Covenants** sections 2 and 128; 21:1; 47:3; 57:3; 93:8-17; 110:13-16; 124:33; 127:5-8; 128:2-5. **Book of Mormon,** II Nephi 26:30; Mosiah 2:4. CHAPTER 29 **Doctrine and Covenants** 18:42; 20:70, 71; section 25; 29:46, 47; 49:15-17; 55:4; 68:25-27; 74:5, 6; 83:4, 5; 84:27, 28; 93:40-42; 131:2; section 132. **Bible,** Gen. 1:27; 15:5; 2:18, 23; 20:12; Deut. 7:3; I Cor. 11:11. CHAPTER 30 **Doctrine and Covenants** 38:23; 50:40; 55:4; 69:7; 88:77, 79, 118, 119, 127, 137; 90:8, 15; 93:53; 95:17; 130:19. CHAPTER 31 **Doctrine and Covenants** 20:17; 29:24, 31, 32; 45:58; 49:16, 19; 59:18, 21; 77:2, 3; 88:20-45; 89:15; 103:7; 130:9. **Book of Mormon,** II Nephi 8:6; Ether 6:4; 13:9. CHAPTER 32 **Doctrine and Covenants** 42:24; 49:19-21; 59:14-20; 63:16; 88:124; section 89; 132:41. CHAPTER 34 **Doctrine and Covenants** 29:32-35. CHAPTER 35 **Doctrine and Covenants** 18:12; 29:26-28; 45:45-54; 63:20, 21, 49; section 76; 77:1; 88:14-42; 101:25, 78; 130:9-11. **Book of Mormon,** Mosiah 16:9. **Bible,** Daniel 12:2; Job 19:25; Luke 24:34; Rom. 8:24; Rev. 1:18; 20:5,6. CHAPTER 36 **Book of Mormon,** Mosiah 23:15. **Bible,** Matt. 22:34-40. 
36791	----	THE MORMON PUZZLE; _AND HOW TO SOLVE IT._ BY REV. R. W. BEERS, A.M., PASTOR OF THE PRESBYTERIAN CHURCH, ELKTON, MD. "A disposition to reserve, and an ability to improve, taken together, would be my standard of a statesman"--EDMUND BURKE. FUNK & WAGNALLS, PUBLISHERS. CHICAGO: TIMES BUILDING. NEW YORK:1 8 & 20 ASTOR PLACE. LONDON: 44 FLEET STREET. 1887 Entered, according to Act of Congress, in the year 1886, By FUNK & WAGNALLS, In the Office of the Librarian of Congress at Washington, D. C. To my Parents, TO WHOSE SELF-SACRIFICE AND DEVOTION I OWE SO MUCH, THIS VOLUME IS LOVINGLY Dedicated. PREFACE. The following pages have at least the merit of being addressed to a subject of living interest to the American people. Perhaps with the single exception of the labor problem, the Mormon problem is the most important question before the people of our country at the present time. It is a problem which has thus far been unsolvable by the moralist, the statesman, and the politician. It still remains a PUZZLE. No feasible plan has yet been hit upon for getting rid of it. From the past failures to solve it, it would seem that the problem has either not been studied from the proper standpoint, or has been misunderstood. Accordingly, we instituted a careful study of the problem in all its different phases, and endeavored to conduct our investigation in a fair and impartial manner. In doing so we consulted the leading authorities, both Mormon and non-Mormon, and must here acknowledge our indebtedness especially to "New Light on Mormonism," by Mrs. Ellen E. Dickinson; "Illiteracy and Mormonism," by Henry Randall Waite; Professor Coyner's "Handbook on Mormonism;" Schaff-Herzog's "Encyclopædia of Religious Knowledge;" and back files of the _Independent_, _Christian Union_, and _Deseret News_--all of which were freely used in the preparation of this volume. It has the merit of being the product of about two years' careful thought and research. Most of the writings on Mormonism at the present day are the result of a few days' study of the subject on the field of Utah; but, apart from the insufficient time which such authors devote to the study of so knotty a problem, their minds are very apt to be warped by the people among whom their lot is cast during their short visit there, and they almost inevitably present a one-sided view of the question. Thus, some have fallen into the hands of _the Mormons_; and they have returned from Utah delighted, and let fall from their lips naught but encomiums for the priesthood and apologies for the Mormon system. Many of our legislators have in this way been the dupes of the Mormon priesthood. On this subject the much-lamented _Mary Clemmer_ wrote the following pungent lines: "Legislators constantly passing to and from California find Salt Lake City a most attractive stopping-place. The Mormon hierarchy, sly, cunning, astute, to the last limit of human nature, is ever sharply on the lookout for these potent summer visitors. 'Prophets' and 'apostles' board every train of cars that enters Utah bearing an important traveller. The freedom of the city, the hospitality of the show 'happy families,' who are never taken by surprise on an off-day of misery, is lavished upon the ingenuous guest.... The facts impressed upon his senses, as well as his understanding, are those of great industry, thrift, wealth, prosperity--of shrewd men and of seemingly happy women. Indeed, their supreme occupation while with him is to prove to him that they _are_ happy, while the men are equally busy in spreading before him the vast resources of both the Church and the Territory. This man, who is one of many men whose voice and vote tells upon human affairs, leaves the Territory at last deeply in debt personally for favors received and mentally somewhat dazed by the material profitableness of a religious system that he wishes to denounce, but does not pretend to understand." On the other hand, many have fallen into the hands of _bitter non-Mormons_ during their brief stay in Utah; and their minds have been filled with horrible stories of the brutalities and crimes of the Mormon people. They have returned disgusted, and have uttered harsh tirades against the whole Mormon system and all who believe in it, declaring that it should be utterly exterminated, even by the sword. Of their utterances and writings the official organ of the Mormon Church, the _Deseret News_, in its issue of July 21st, 1886, reasonably complains. It says: "Salt Lake City is not Utah, and conversation with a little knot of anti-Mormons does not impart much accurate information on 'Mormonism.' The books that are written by tourists who come in by the cars, take a hack, a ride around town, a sniff at the lake, a glance at the Temple, and a guess at the situation, and who make up their data from other publications and the yarns of persons who take delight in filling up travellers with blood-curdling Munchausenisms, are not likely to correct the public mind on a subject about which there is more misinformation than almost any other.... And these books are not any less reliable than the remarks and tales and remedies that fall from the lips of men who spend a few weeks in a given locality in one Utah town, and then go to the world and air their great experience and knowledge about the 'Mormons' through 'a protracted residence in Utah.'" It was our desire to avoid both Scylla and Charybdis--to treat the subject with an unbiased mind--to get the real facts, and then propound, if possible, a solution to the problem. We have not been in actual contact either with Mormons or non-Mormons. We have not been on the field of Utah at all, and believe that the value of this volume as an impartial study is thereby greatly enhanced. Furthermore, while we have avoided the narrow views of the subject which would almost inevitably have resulted from a personal visit to Utah, we have been in communication both with leading Mormons and non-Mormons on the field, and have in that way acquired all the _reliable_ information which could have been obtained by a _long residence_ there. The result of our long and careful study, which was prosecuted while we were engaged in regular pastoral duties, was first given to the members of our own congregation in a series of lectures on week-day evenings; and while they have since then been enlarged and carefully revised, they still have the free oratorical style which, though inexcusable in a work prepared exclusively for publication, may be pardoned in an oral lecture. The solution of the "_Mormon Puzzle_" to which we have arrived is given forth with the firm conviction that it is practicable, and if carried out in its various parts would peaceably overcome all the bad qualities belonging to Mormonism, which are the sole cause of the puzzle now before the people of our country. Nevertheless, we do not anticipate for our views the indorsement of the extremists on either side; but we believe they will commend themselves to the fair-minded people of our land; at least, it is hoped that all minds open to conviction may find something in these pages worthy of their serious thought. We only ask that the reader may adopt the precept of Bacon: "Read not to contradict and confute; nor to believe and take for granted; but to weigh and consider." THE AUTHOR. PRESBYTERIAN PARSONAGE, ELKTON, MD. TABLE OF CONTENTS. INTRODUCTORY REMARKS. PART I. HISTORY OF MORMONISM. CHAPTER I. PAGE Alleged Origin of Mormonism--Joseph Smith's Early Life--Finding the Peek-stone--Visited by an Angel--Received the Golden Plates-- Was Smith a Swindler or an Enthusiast?--"Book of Mormon" Published, and Mormon Church Established--Smith's First Alleged Miracle--Rigdon Joins the Mormons--Mormonism Compared to Mohammedanism 25 CHAPTER II. HISTORY OF MORMONISM (_continued_). _The First Hegira_ from Palmyra to Kirtland--The First Temple-- Rapid Growth of the Mormon Church--Brigham Young and other Missionaries Sent to Foreign Lands--The Name "Latter-day Saints" Adopted--Smith and Rigdon Compelled to Flee from Kirtland--_The Second Hegira_--The "Danites" Organized--Rapid Increase of the Mormons in Missouri--Jealousy of the Missourians--Mormons Driven across the Missouri River by a Mob--Their Property Confiscated-- Their Leaders Imprisoned 38 CHAPTER III. HISTORY OF MORMONISM (_continued_). _The Third Hegira_--Sufferings of the Mormons during their Journey into Illinois--An Account of the Murder of Mormons-- Influence of this Persecution on the Minds of Mormons at the Present Time--_Nauvoo_--Its Location--Its Growth--The Second Mormon Temple Begun--Other Public Buildings--Laziness Whittled out of Nauvoo--Internal Dissensions Among the Mormons--Political Troubles--Smith Nominated for President of the United States-- Warrants Issued against the Mormon Leaders--Constable Driven out of Nauvoo--Civil War Threatened--Smith Asked to Submit to Trial-- Murder of Joseph Smith and his Brother--Rigdon Excommunicated, and Brigham Young Made Leader--Consecration of the "Pride of the Valley" 45 CHAPTER IV. HISTORY OF MORMONISM (_concluded_). _The Fourth Hegira_--Young's Shrewd Plan of a Western Kingdom-- Nauvoo's Sad End--Journey of the Mormons to Council Bluffs-- Young's Forethought--The Trip of the Pioneers Across the Wilderness--The Halt at Salt Lake Valley--Young Leads the Remaining Mormons from Council Bluffs to Salt Lake--Their Entertainment during their March--Folly of the Illinoisans in Driving them out into the Wilderness--Probable Result of Tolerance of the Mormons--Character of the Mormons--Life Begun Anew in Salt Lake Valley--Salt Lake City Established--Mills and Workshops Established and the Great Temple Begun--Increase of the Mormon Population--Value of their Property in Utah--Public Schools--A Final Brief Glance at their History--How the Mormon Puzzle will not be Solved 54 PART II. THE POLITICAL PUZZLE. CHAPTER V. Mormonism a Theocracy--Manoeuvring for Office the Cause of the Expulsion of the Mormons from Missouri and Nauvoo--The "State of Deseret" Formed--Lands Illegally Obtained--Brigham's Movable House--Government Officials Compelled to Flee--Federal Troops Sent--The Oath of Disloyalty--The Endowment Rites--The American Flag at Half-mast--The Control of the Nation their Aim--The Political Puzzle Stated--Its Causes--Necessity of Government Action 67 CHAPTER VI. THE POLITICAL PUZZLE (_continued_). _The Possible Remedies_--The Military Remedy--The Government Responsible for the Situation in Utah--The Disfranchisement of Polygamists--Federal Trustees for the Mormon Church Corporation-- Confiscation of Unlawful Funds--False Statements About Mormons-- Letters from the Two Bancrofts--The Dissolution of the Emigrating Fund Company--The Federal Commission Remedy--The Woodburn Bill, or Idaho Statute 77 CHAPTER VII. THE POLITICAL PUZZLE (_concluded_). Objections to Proposed Remedies--_Gladstone_ on "Coercion"--A NEW PLAN ADVOCATED--_The Abolition of Female Suffrage_--_A National Colonization Scheme_--Natural Resources of Utah-- Superiority of the Colonization Plan over Others--_The Establishment of National Free Schools_--Ignorance the Keystone of Mormon Despotism--Public Schools in Utah used for Mormon Purposes--Proposed Federal Superintendent of Schools in Utah-- Territorial Schools Too Few--Necessity of Government Action-- Prejudice Disarmed by this Plan--THE POLITICAL PUZZLE SOLVED 91 PART III. THE SOCIAL PUZZLE. CHAPTER VIII. Polygamy only one of the Mormon Social Evils--Their Social System _a System of Bondage_--Contrary to Natural Law--Contrary to the Spirit of the Age--PERSONAL BONDAGE of the Mormons-- Missionaries _Must_ Go on Duty--Dictation of the Priesthood with Regard to Boarders and Rents--Immigrants Under their Control--All Members Subject to Church Orders--Power of the Church over Daily Business--Mormon Mining Contractors--MENTAL BONDAGE of the Mormons--Converts Illiterate--The Mormon Church the Opponent of Free Education--No Independent Thought--Excommunication of Henry Lawrence and Others 107 CHAPTER IX. THE SOCIAL PUZZLE (_continued_). MORAL BONDAGE of the Mormons--Implicit Obedience to the Priesthood Enjoined--_Crimes Committed_ at their Command-- Murders--The Mountain Meadows Massacre--Lee's Confession--A Mormon Carpenter's Confession--Theft--Falsehood--Perjury--Why was Polygamy Promulgated?--Why is Polygamy Practised? 118 CHAPTER X. THE SOCIAL PUZZLE (_continued_). _Reasons why Mormon Slavery is Maintained_--Hope of Earthly Gain--Complete Organization of the Mormon Church--Prospect of Promotion in Office as a Bribe--Fear of Earthly Loss--System of Espionage--Apostasy Formerly Punished by Death--Mode of Inflicting the Punishment--Social Ostracism--Religious Conviction the Mainstay of the Mormon Social System 131 CHAPTER XI. THE SOCIAL PUZZLE (_concluded_). THE SOLUTION OF THE SOCIAL PUZZLE--Mormon Slavery and Negro Slavery Compared--The Duty of the Government to Break up Mormon Slavery--The Remedy the Same as for the Political Evils of Mormonism--Brigham Young Opposed to Immigration of Gentiles--A Growing Spirit of Restlessness--Necessity of Surrounding the Youth with an Atmosphere of Freedom--_Personal Bondage_ of the Mormons Overcome by Gentile Colonization--Social Ostracism no Longer Dreaded--_Mental Bondage_ Overcome by National Schools and Colonization--_Moral Bondage_ Overcome by the Same Means--This Policy not to be Confounded with the Let-Alone Policy--An Apparent Policy of Toleration--The Alarmist's Cry and its Answer-- The Mormon Standpoint not to be Overlooked--The Cry of Unconstitutionality--The Proposed Polygamy Amendment to the Constitution--The Cry of Religious Persecution--Imprisonment Preferred to Sacrifice of Principle--Law Impotent to Break up Polygamy--Supposed Captivity of Mormon Women a Mistake-- Mass-Meeting of Mormon Women to Plead for Polygamy--_Senator Hoar_ on the Solution of the Social Puzzle--How the Law Should be Enforced and its Probable Effect--Superiority of the Colonization Plan over any Other Plan--Its Effectiveness Proved by the Oneida Community--_The Social Puzzle Solved_--The Duty of the Nation, the Citizen, and the Church 138 PART IV. THE RELIGIOUS PUZZLE. CHAPTER XII. The Religious Aspects of Mormonism Paramount--General Ignorance Concerning the Mormon Religious System--SOURCES OF THEIR DOCTRINES--Revelation, not Reason, the Primary Source--All Religions Founded on Revelation--Sacred Books--The Mormon Bible-- The "Book of Mormon"--Migrations of Jews to America--Visit of Jesus to America--"Book of Doctrine and Covenants"--The "Living Oracles" 161 CHAPTER XIII. THE RELIGIOUS PUZZLE (_continued_). MORMON DOCTRINES--Their Idea of God--Plurality of Gods--Mormon Sunday-School Hymn Concerning Smith--The Pre-existence of Souls-- The Doctrine of Polygamy--Practised on the Plea of Self-Sacrifice and Ambition--Necessity of Preaching their Gospel to All-- Preaching to the Dead--Baptismal Regeneration--Baptism for the Dead--Mormon Priesthood Necessary to Salvation--Melchizedek and Aaronic Priesthood--Mormon Endowments--Blood Atonement--Doctrine of "The Fulness of Times" 168 CHAPTER XIV. THE RELIGIOUS PUZZLE (_continued_). Professor Coyner's Analysis of Mormonism--Rev. Dr. McNiece's Analysis--Reasons for the Growth and Tenacity of Mormonism--The Christian Element its Chief Source of Strength--No Mormon Converts from Heathenism--Protestantism the Source of its Recruits--Bible Doctrines in the Mormon "Catechism for Children"-- The Mormon Articles of Faith--The Mormon Heresy Compared to Gnosticism in the Early Christian Church--A Clue to the Solution of the Religious Puzzle 181 CHAPTER XV. THE RELIGIOUS PUZZLE (_concluded_). The Character of Efforts Hitherto put Forth to Solve the Puzzle-- What has been Accomplished--The Plan Somewhere Defective-- Mormonism to be Reformed, not Destroyed--Why Mormons will not Listen to Christian Missionaries--Moody and Sankey's Meetings in Salt Lake City--_The Deseret Evening News_ on Bishop Tuttle's Sermon--Mormonism a Perversion of Christianity--The Educational and Colonization Scheme best Fitted to Reform it--Proved by Comparing Roman Catholicism in the United States with Roman Catholicism in Mexico or Brazil--The Probable Effect of a Larger Intelligence--The Probable Effect of the Introduction of Gentile Colonies--The Religious Puzzle Solved--The Duty of the Hour 188 INTRODUCTORY REMARKS. "Search for the truth is the noblest occupation of man."--MADAME DE STAËL. "Never suppose yourself to understand the ignorance of another so long as you are ignorant of his understanding."--COLERIDGE. INTRODUCTORY REMARKS. He was a sage and a seer who remarked concerning Mormonism: "It presents a problem which the wisest politician has failed to solve, and whose outcome lies in the mystery of the future." It is acknowledged to be the Great Modern Abomination, the most pernicious heresy of this century; and yet in ten years from its origin its devotees numbered thousands, and Joseph Smith, its founder, predicted that it was to be the religious faith of the Western Continent. To-day its membership numbers its hundreds of thousands, its organizations extend over a large part of the globe, and the most careless observer of the times must realize that this institution has become one of the gravest and most difficult religious, social, and political puzzles of the day. Throughout our whole land it is universally despised and execrated; and if popular odium could extinguish it, it would speedily be sunk in the slimy depths of the Great Salt Lake. But thus far it has successfully withstood even the fiercest opposition. That Mormonism is not the weak, empty, insignificant thing which it is so generally assumed to be must be obvious to any one who sets himself seriously to account for its origin, its growth, and its present position and influence. There _must_ be more in the system than is popularly supposed; otherwise the organization could never have grown to be what it is, nor could it now stand up so persistently and even prosperously in the presence of such universal opposition. Very much of what is said and written concerning Mormonism amounts to but very little because of its obvious failure to understand what it denounces; and it will be well for us at the outset to notice A FEW OF THE MISTAKES CONCERNING MORMONISM that are now current. 1. Most people talk as if _Mormonism and polygamy are synonymous_, whereas polygamy is only a comparatively trifling and non-essential part of Mormonism. For ten years after the Church was founded, it was not heard of; and it was not openly taught for twenty years. If it could be brought to a sudden conclusion either by a new revelation, or stamped out by law, Mormonism, with its preposterous claims, its absorption of things political in things ecclesiastical, its ideas, some of them more than heathenish, its intensely secular spirit, its standard of morality lamentably low--MORMONISM, in its worst phases, and in what it is most damaging to souls and fullest of peril to the Republic, would still stand unscathed. 2. And then, in strict accordance with that false notion, is the idea that _the Mormons are a mere horde of sensualized barbarians_, and should consequently be dealt with in the most severe manner imaginable; whereas, the fact is that the great mass of Mormons do not practise polygamy, and _never have done so_. It is true that, as a people, they are chargeable with the gravest crimes; and yet they have been perpetrated by _the few_, while _the many_ have been, and are, devoted to what _they believe_ to be the true and the right. Contrasts are often drawn (and truthfully drawn, too) by their preachers between "the unworldly lives of the Saints and the evil practices of the Gentiles," and pertinent examples are given of aberration from rectitude of men intrusted with the making of our laws or those who ministers at the altars of divine worship, until they regard themselves as clothed with the resplendent robes of righteousness. Perhaps the worst thing that can be said of the mass of the Mormons is that they are poor, ignorant, and superstitious, and therefore an easy prey to a corrupt and infamous priesthood. But many who are equally poor, ignorant, and superstitious can be found in every State in the Union, and in some States they are far greater in number than in Utah. 3. Then, too, there is another mistaken idea concerning Mormonism. The assertion is often made that _it is an exotic--an importation from the Old World_, and especially that the pollutions of polygamy may justly be charged to the English, Swedes, and Danes. But this is not true. Facts compel a conclusion far less flattering. Smith and his system are essentially a New World product. It took its rise in a region lying between the birthplace of the Rochester Rappings, from which Modern Spiritualism sprang, and the seat of the Oneida Community. It had much in common, too, with the great Campbellite movement, which antedated it only by five or ten years, and from which it received a large number of important accessions. Millerism and Shakerism were also near relatives and neighbors. Yea, more--in Mormonism we have an obnoxious plant which _sprang from Puritan seed_, though it first _took root_ in the Empire State. Joseph Smith, its founder, and Brigham Young, its greatest leader, were both born in Vermont. At least ninety per cent of the converts gathered during the first ten years (1830-40) were of New England descent. In 1860, out of a population in Utah of some 70,000, it is affirmed that 10,000 were born in New York and 20,000 in New England; while in the legislature, of thirty-six members, thirteen were born in New York, six in Massachusetts, and five in Vermont. And in an editorial written less than two years ago, the official Mormon Church paper states that "of twenty-eight men constituting the general authorities of the Church, twenty-four were born in the United States and eighteen were of New England birth or origin. Of twenty-seven 'Stakes of Zion,' twenty have presidents born under the Stars and Stripes, and a large majority are of New England parentage. The founders were mostly descendants of the Pilgrim Fathers; the leading minds are nearly all of Puritan blood." It is, however, some comfort to know that, since polygamy was accepted and proclaimed, recruiting from among the sons of the Pilgrims has almost altogether ceased; and yet it is well for those of us who are so boastful of what Puritan thought and energy have accomplished for America to remember that this greatest abomination of our land is also a product of the thought and energy of the descendants of the Pilgrims--an institution, therefore, ESSENTIALLY AMERICAN. 4. It is also commonly supposed at the present day that _about nine tenths of the Mormons are foreign rather than American_; but the last census gives Utah a foreign-born population of 43,933 and a native-born population of 99,974. Making allowance for the probable preponderance of the native element among the Gentile population, and allowing a large subtraction from the latter figure on account of the thousands of children born of foreign parentage in Utah, it would still be probable that the native is, at least, equal to the foreign fraction in the general aggregate. And this will be the more readily admitted when it is remembered that, while public attention has been more attracted toward the recent importations of converts from Europe, the earlier Mormons in Utah were almost exclusively American. So far as personal prominence goes, if not in numbers, _the native element has always been, and is now, entirely predominant_. Since, then, there are so many common mistakes with reference to Mormonism, let us endeavor to look at the system fully in a fair and impartial manner, considering _its marvellous history_, in the first place; and, then, _its threefold character_ as a religious, social, and political system, with which we have to deal not only as patriots, but also as Christians. PART I. HISTORY OF MORMONISM. "Examine history, for it is 'Philosophy teaching by experience.'" --CARLYLE. "'Tis strange, but true; for truth is always strange, Stranger than fiction." BYRON. CHAPTER I. Alleged origin of Mormonism--Joseph Smith's early life--Finding the peek-stone--Visited by an angel--Received the golden plates--Was Smith a swindler or an enthusiast?--"Book of Mormon" published, and Mormon Church established--Smith's first alleged miracle--Rigdon joins the Mormons--Mormonism compared to Mohammedanism. It is acknowledged by all who have given careful thought to the subject, that Mormonism presents us with a very extraordinary civilization and the most peculiar religion under the sun; but _its history_ is as unique and peculiar as the system itself, and is well worthy the attention of the philosopher as well as the student of human nature and human history. Its alleged origin was miraculous, and calculated to inspire its followers with wonder, admiration, and awe. As Moses, the founder of Judaism, received the two tables of the moral law, which constituted the brief Bible of the Israelites, from the hand of God Himself, while the lightning blazed around his head and the earth quaked beneath his feet, so Joseph Smith (it is alleged) received his Golden Bible from the hand of an angel on the Hill Cummorah near Palmyra, N. Y., amid thunder and lightning. He is represented in an old picture as kneeling on the steep incline of that hill, the wind blowing his long hair out in all directions, and his eyes big with surprise. Above him in a cloud is the placid angel, gazing intently upon the future prophet, who is eagerly taking his credentials from a cemented stone chest which had been buried some 1400 years, while out of the overshadowing cloud have come forth zigzags of lightning which are playing around both Joseph and the angel. The name of the angel was Moroni, and he informed Smith that the fate of the early inhabitants of America was written on golden tablets within that chest, and that these could be read only by the aid of some wonderful stone spectacles called "Urim and Thummim," which were also in the chest. Smith said that on opening the precious box he found six golden tablets eighteen inches square held together by rings at the back, and also the stone spectacles to decipher the tablets; and besides these, the sword of Laban and a "breastplate" which had been brought from Jerusalem by the early inhabitants of our land were inclosed in the chest. The hill on which these sacred things were found is at present known as Gold Bible Hill, and the true Mormon venerates it as a sacred spot, and travels from afar to see its quiet but not remarkable beauty. It is a conical elevation several hundred feet in height, and in its isolation and peculiar form bears a certain resemblance to an extinct volcano. It is smooth and green to the very top, from which there is a picturesque view of hills and dales in all directions. It is situated in Wayne County, N. Y., four miles from the village of Palmyra and three miles from the home of the false prophet who has given it its present fame. Like all other prophets, whether true or false, Joseph Smith was of very humble origin. His father was a cooper by trade, and he dug wells and worked on the neighboring farms when he could. His mother washed by the day, but it is said that her employers were careful to have the clothes in before dark, as experience had taught them they would disappear if left on the lines over night. The whole family made baskets and maple sugar, and raised and sold garden vegetables. The youthful Joseph assisted generally, and (it is alleged) was an adept in robbing hen-roosts and orchards. It seems that when quite young he could read, but not write. His two standard volumes were "The Life of Stephen Burroughs," the clerical scoundrel, and the autobiography of Captain Kidd, the pirate. The latter work was eagerly and often perused. At an early age he committed the following lines to memory, which seemed to give him great pleasure: "My name was Robert Kidd, As I sailed, as I sailed; And most wickedly I did, And God's laws I did forbid, As I sailed, as I sailed." A certain superstitious feeling concerning the Smith family existed in the minds of their more ignorant neighbors on account of the reputation which Mrs. Smith had for telling fortunes. She seems to have been a woman full of odd conceits and superstitions, while at the same time she possessed a great deal of natural talent; and Joseph resembled his mother in mental quickness and imaginative power. When he was scarcely fifteen years old, while he was watching the digging of a well, he said that he found a peculiarly shaped stone that resembled a child's foot in its outlines. It must have resembled the stone foot of Buddha at Bangkok, Siam. At any rate, it has well been said that this foot "has left footprints on the sands of time." This little stone, afterward known as the "peek-stone" and the "Palmyra seer-stone," has been called "the acorn of the Mormon oak." For some time Joseph Smith obtained a subsistence by means of that stone. In a kneeling posture, with a bandage over his eyes (so luminous was the sight without it), with the stone in a large, white stove-pipe hat, and this hat in front of his face, he claimed to see very remarkable sights, such as buried treasures of gold and silver. He could trace stolen property, tell where herds of cattle had strayed and where water could be found. With the "peeker" he carried a rod of witch-hazel, which assisted him in the discovery of water. This state of affairs continued for some time. Then he disappeared, and for four years his life is involved in much mystery; but during that time he is known to have been in both Onondaga and Shenango counties, N. Y., since his name appears in the criminal records of both as a vagabond. While he was wandering through the country during those years of mystery, he doubtless heard the theories (as they were a common topic of conversation at the time) that were afloat to account for the peopling of America--the traditions collected from the Indians, the Hebrew traditions among them, the discovery of ruined cities and temples in Central America, the relics of pottery, and the bricks and stumps of axe-cut trees buried far beneath the surface of the Mississippi. During that time, also, he became interested in the great revivals that prevailed in the churches of the different denominations in the vicinity of his home at Palmyra. In 1821 five of the Smith family were awakened, and united with the Presbyterian Church. Joseph, in his own account of his early life, says that he "became somewhat partial to the Methodist sect," but he was not able to decide which was right. In his bewilderment he gave himself up to prayer for days, that the truth might be made known to him among all the conflicting opinions that he heard among these different sects; and finally a heavenly messenger bade him not to join any sect. And three years afterward, on September 22d, 1823, another celestial visitant outlined to him about the golden plates he was to find and the prophet he was to be. He was told that the North American Indians were a remnant of Israel, the descendants of a certain family of Jews that emigrated from Jerusalem in the time of Zedekiah, and were miraculously led across the Eastern Ocean; and he was also told that before they had fallen off from the faith a priest and prophet named Mormon had, by direction of God, drawn up an abstract of their national records and religious opinions, and buried it, and that he himself was selected to recover and publish it to the world. He was also told that it contained many prophecies relating to these "latter days," and would give instructions as to "the gathering of the Saints" into a temporal and spiritual kingdom, preparatory to the second coming of the Messiah, which was _at hand_. From that time on he declares that his days and nights were filled with "visions," "voices," and "angels;" and, following the direction of an angel, on the night of September 22d, 1827, amid a grand display of celestial pyrotechnics, he received from the hand of the angel Moroni, the son of Mormon, a chest that contained a number of golden tablets with inscriptions, and with them a pair of stone spectacles by means of which he was to decipher the characters. It is asserted that these plates were seen by eleven persons, but all of them except three were members of Smith's family or his near neighbors. The plates themselves disappeared soon after the publication of the "Book of Mormon," and it is understood that the angel took them again into his custody. The tablets, Smith said, were covered with hieroglyphics, which he called the "reformed Egyptian" language. A document was actually exhibited as a confirmation of this assertion, and was seen by Professor Charles Anthon, of Columbia College, New York City, who in a letter dated February 17th, 1834, relates that it was in fact a singular scroll, containing a mixture of Greek, Hebrew, and Roman letters, with crosses and flourishes, and a Mexican calendar given by Humboldt, but altered so that it could not be well recognized. For more than two years, by the aid of the stone spectacles, Smith was engaged in translating the hieroglyphics into English. In March, 1830, the translation was given into the printer's hands, was published under the title of the "Book of Mormon," and that book is the corner-stone of that great MODERN DELUSION called MORMONISM. A _delusion_ the writer prefers to call it rather than "_the Latter-day swindle_," as Joseph Cook and many others denominate it. There are TWO VIEWS that may be taken of Joseph Smith by the Christian world. One is that he was _a base swindler_, and concocted the Mormon scheme with the express purpose of deluding the people; the other is that he was _a religious enthusiast_, deceived and deluded himself. Arguments may be adduced in support of either theory, and which are the stronger is a question which every man must settle for himself. 1. On the one hand, it may be said that Smith's former life is in strict accord with the theory that his scheme was a deliberate fraud; for he swindled many of his neighbors with his "peek-stone." But, on the other hand, it may be said that it is not so certain that he was not himself deceived with regard to that matter also. At any rate, his naturally superstitious and imaginative mind, which he inherited from his mother, would strongly favor the idea that he really thought he saw visions and heard voices. Even Joseph Cook says, in an address delivered in Salt Lake City, May 17th, 1884: "I am not sure that he did not have in his experience some spiritistic manifestations, which he mistook for a revelation; but I am sure that if he had any superhuman revelation, it came from below the earth rather than from above it." 2. Again, in support of the swindling theory, it may be said that, apart from the "peek-stone" business, his previous immoral life and ignorance favors the idea that he was a base villain; but, on the other hand, it might be said that that is only another form of the old mistaken notion that "no good thing can come out of Nazareth." 3. Then, too, it might be said that Mormonism was regarded as a swindle by the people generally who lived right around him and were acquainted with him and his character; but, on the other hand, it may be said that that is no proof whatever that the Mormon scheme _was a fraud_, but only another evidence of the truth of the well-known proverb: "A prophet is not without honor except in his own country." 4. Again, it may be said that Joseph Smith was evidently a swindler, because most of the "Book of Mormon" was copied from the manuscript of one Solomon Spaulding, a Presbyterian clergyman of Western Pennsylvania. Between 1809 and 1813 he lived in Northeastern Ohio, and, being fond of the study of archæology, he became intensely interested in the ancient mounds and fortifications which abound in that region, and he himself opened up one near his own dwelling. Since these mounds gave unmistakable evidences of the existence of an extinct race higher in the scale of civilization than the present American Indians, he adopted the theory that this Continent was peopled by a colony of ancient Israelites, and in a time of infirm health he wrote an historical romance embodying that theory. The style of the book was a clumsy imitation of our English Bible, and the book originally bore the title of "THE MANUSCRIPT FOUND," the idea at the root of the book being that Mr. Spaulding discovered among other prehistoric mementoes in one of the earth-mounds near his house an ancient manuscript which gave an account of the wanderings and sufferings of the Israelites after coming to America, and he merely translated the story as contained in _the manuscript that was found_. He tried to have it published and took it to a printing-office in Pittsburg, where it remained for some time. It is said that in his book there was much repetition of phrases common in Scripture, such as, "And it came to pass," and also that he used the names Lehi, Nephi, Moroni, Lamanites, etc., which names are all found in the "Book of Mormon." It is supposed that this manuscript in some way unknown fell into the hands of Smith, and that he and his confederates introduced into it the religious part of the "Book of Mormon" touching the establishment of another church. But, on the other hand, it may be said that that has ever been strenuously denied by the Mormons, and _has never yet been proved_. The editor of the _Independent_ says, in the issue of January 7th, 1886, that Mrs. Spaulding herself was in total ignorance concerning the fate of "The Manuscript Found." During the year 1834, when the events must have been comparatively well fixed in her memory, "she _thinks_ it was once taken to the printing-office of Patterson & Lambdin [in Pittsburg]; but whether it was ever brought back to the house again she is quite uncertain." The fact is, that from the time it went into the hands of the printer its history is lost. It is true that it _might_ have fallen into the hands of Smith or his confederates, but it is just as likely that it did not. All that we have learned of its contents has been obtained from the memory of persons who had read it or heard it read fifty or more years ago, none of whom are now living. The manuscript itself is not known to have been seen since it was given to the printer. Whether it was destroyed, or is still in existence, no one knows positively. The only manuscript of Solomon Spaulding's yet found is the one recently discovered in Honolulu, Sandwich Islands; but concerning this, Rev. Sereno E. Bishop, of Honolulu, says: "Unlike the 'Book of Mormon,' the Spaulding manuscript is not sham Hebraistic, but in ordinary English. It contains perhaps no quotations from the Bible, unlike the other, which transfers large portions of Isaiah and other books. Both devise a number of uncouth names for their characters; both record a series of desperate wars; both narrate a voyage across the Atlantic in ancient times and a settlement in North America." Evidently the "Book of Mormon" was not copied from _that manuscript_, and the Mormons welcomed it as disproving the Spaulding origin of their sacred book, and have had an edition of it published. 5. Those who believe in the swindling theory will only say that _Spaulding had more than one manuscript_, and the one recently found is not the one that the "Book of Mormon" was taken from. Besides, the similarity of names and the account of the wars mentioned in this manuscript and the "Book of Mormon" would go far to substantiate the idea that _the "Book of Mormon" was copied from some manuscript of Spaulding's_. But, again, it may be said that there is no doubt that Joseph Smith was at one time in the employ of the brother of Mrs. Spaulding, at whose house she was then residing, just after her husband's death. Of course he heard all the talk of the house, and much was said concerning the romance by Solomon Spaulding, which all regarded as wonderful both in style and substance. This talk would naturally make a great impression upon the superstitious mind of Smith. He would be very apt to take it as absolute truth, and _without seeing the manuscript at all_, was prepared to use what he knew of it in getting up one of the greatest delusions in the history of modern times. 6. Moreover, there can be no question at all concerning the fact that his mind was strangely exercised by the popular religious movement that swept through the country at that time, and his imaginative and superstitious mind was deeply impressed by the eloquence of the different evangelists. He became familiar with biblical language, and followed the inclination of those about him to listen to any new-fangled doctrine; and surely the religious teachings of the "Book of Mormon" are positive evidence of the strongest character that the mind of Smith and his coadjutors were greatly influenced by the doctrinal questions that were being agitated at that time in Central New York--Calvinism, Universalism, Methodism, Millerism, Romanism, Campbellism, and other _isms_. Millerism in particular was attracting great attention at that time, and so they incorporated into the "Book of Mormon" its leading tenets--viz.: that the millennium was close at hand; that the Indians were to be converted; and that America was to be the final gathering-place of the Saints, who were to assemble at the New Jerusalem, somewhere in the interior of the Continent. Perhaps, in the absence of positive proof to the contrary, it is the part of Christian charity to regard the founder of Mormonism as a strange fanatic and _religious enthusiast of the same general type as Mohammed_. But however that may be, the publication of the "Book of Mormon" created an intense excitement in Central and Western New York; for the public mind was at that time prepared for any new religious sensation. Soon after the book appeared the Mormon Church was formally organized at the house of one Peter Whitmer in Fayette, Seneca County, N. Y. The membership consisted of only six, all men--the prophet and two of his brothers, two Whitmers, and Oliver Cowdery, a school-teacher of that neighborhood. They said it was 1800 years to a day since the resurrection of Christ, and they professed to believe that their church was the "Church of Christ" once more restored to the earth, holding the keys of authority, and having the power to bind and loose and seal on earth and in heaven. Within a week or two Smith added to his reputation by performing the first great miracle of the "new dispensation," which was performed on a man whose visage and limbs were frightfully distorted by a demoniacal possession. Smith commanded the evil spirits to leave him in the name of Christ, and the man said: "I see them going right through the roof." This established the fact in the minds of certain people that Smith really had a divine mission; but at the First Mormon Conference in June, Smith found himself at the head of a visible church of only thirty members. This small number of adherents showed that converts were not to be rapidly made in that vicinity. Still, the excitement concerning the new Mormon doctrines spread through Western New York into Northern and Eastern Ohio. Members were sent West to preach and found churches wherever people would listen to them, and they made many converts. In December, 1830, Sidney Rigdon, a Campbellite preacher near Mentor, O., became a convert. He was erratic, but very eloquent; self-opinionated, but well versed in the Scriptures; and in literary culture and intellectual force was the greatest man among the early Mormons. After this the new sect strengthened and spread. Joseph was a veritable Numa Pompilius in the frequency and fitness of the "revelations" he received for the guidance of his people in things great and small; and seeing that but few followers were gained by him near his home in New York, while many converts were being gathered in Ohio, he had a revelation that Palmyra was not a place for the Saints to prosper in, and he talked of the New Jerusalem in the West, and announced that it was time for the faithful to remove with him to _Kirtland, O._ Smith has often been called the "American Mohammed," and Mormonism has been compared to Mohammedanism; and in many respects they _are_ strikingly similar, although in so far as Mormonism resembles Mohammedanism it is true, as Dr. Jessup said before the Presbyterian General Assembly at Saratoga, it is only "a pinchbeck imitation of a putty original." In nothing, however, is there a greater similarity between those two religions than in their history. Both Mohammed and Joseph Smith were the subjects of fierce opposition and even persecution, and they both were compelled to flee for their lives. The Mohammedans always reckon their time from the "Hegira," or flight of the Prophet from Mecca to Medina; but while the Mohammedans have only _one Hegira_ in their history, _the Mormons have four_. And, for convenience, we will consider their history under these four divisions. CHAPTER II. HISTORY OF MORMONISM (_continued_). _The First Hegira_ from Palmyra to Kirtland--The first Temple--Rapid growth of the Mormon Church--Brigham Young and other missionaries sent to foreign lands--The name "Latter-day Saints" adopted--Smith and Rigdon compelled to flee from Kirtland--_The Second Hegira_--The "Danites" organized--Rapid increase of the Mormons in Missouri--Jealousy of the Missourians--Mormons driven across the Missouri River by a mob--Their property confiscated--Their leaders imprisoned. The First Hegira or exodus of the Mormons was from Palmyra to Kirtland, O., in 1831. This was a very tedious journey at that time, since they moved onward in wagons, carrying their household goods with them. On their arrival at Kirtland they were greeted by one thousand Mormons, who were the converts of Rigdon and other Mormon preachers. Kirtland is three miles from Mentor, the home of the late President Garfield, and twenty-two miles east of Cleveland, and is situated in a remarkably fertile country. As soon as the Mormons arrived there they purchased a square mile of land, which they laid out in half-acre lots. In addition they bought a number of farms. They evidently expected to remain there a long time, since they erected a number of substantial houses, and a most beautiful temple, which Smith called the "School of the Prophets." All Northern Ohio looked on in astonishment when the Mormons built their temple. It was, indeed, a remarkable structure. It was begun in 1832 and finished in 1836, the entire cost being $40,000. There was but little resemblance between it and the small meeting-houses common to the rural portion of Ohio; and although now it is over fifty years old, yet it is in good preservation, considering the neglect with which it has been treated, and might easily be restored to its former beauty. It is now owned by Joseph Smith, Jr., the son of the prophet, who, however, has no affiliation whatever with the Utah Mormons. From the time the Mormons arrived at Kirtland they increased with astonishing rapidity, notwithstanding the fact that they were generally hated. Rigdon preached to crowds of people who flocked there from every part of the lake region to hear his eloquence. He seems to have had a wonderful power over the people, and so great an influence that it is felt even to the present day in that vicinity. But the work of the Mormons extended beyond Kirtland. In the year of the First Hegira it extended over several of the States, and in three years afterward Mormon societies were established in Canada, Missouri, Illinois, Ohio, Virginia, New York, Vermont, New Hampshire, Massachusetts, and in nearly all of the Northern and Middle States and in some of the Southern States. A large number of converts were made chiefly through the earnestness and captivating eloquence of the Mormon preachers; for the more intelligent and better educated were sent out for that purpose. Besides, these missionaries had no compensation, and this was one secret of their successful preaching. They braved every danger and faced a frowning world rejoicing in tribulation. And then, too, the Mormons were a community who had all goods _in common_; and this fact threw a fascination over the new faith to thousands of uneducated people. They heard Scriptural expressions used by the leaders, but they had only a vague idea of what it was they professed; but still there was a novelty about the movement that captivated them, and they were willing to be led by insinuating men. Therefore the Mormon preachers won converts wherever they went. Rigdon said that Kirtland was only the eastern boundary of the promised land, and that from thence it would extend to the Pacific Ocean. They were not content, however, to obtain followers only in our own country. In May, 1835, missionaries were sent to foreign lands to make proselytes; among the foreign missionaries was Brigham Young, who had joined the Mormons at Kirtland in 1832, and was ordained an elder. Previous to this, at a conference of elders on May 3d, 1833, the name "Mormons" was repudiated and that of "Latter-day Saints" was adopted. In 1835 Smith issued a command that the elders, who numbered between three and four hundred, "should seek learning, study the best books, and get a knowledge of kingdoms, countries, and languages." A professor of Hebrew was hired to teach that language, and a seminary erected, which is now used by the Methodists of Kirtland for their church. The Mormons only remained in Kirtland seven years. Trouble had long been threatening, but it culminated in 1838, when Smith and Rigdon were compelled to flee on account of their bank bursting, with loss and annoyance to many sufferers. They fled to Far West, Mo., where the main body of their followers had in the mean time settled. This may be called the SECOND HEGIRA. It was on this particular westward march that the prophet organized a military command and a body-guard, and began to assume the prerogatives of his high military as well as spiritual mission. He had two hundred disciplined men-at-arms after he reached the State line of Missouri as his body-guard. They were called "Danites," and their conduct is said to have precipitated the tragic scenes that were followed by the expulsion of the Mormons from that State. There had been some Mormons in Missouri since 1831 when Oliver Cowdery, one of the original members of the Mormon Church, was sent there to look for a fitting locality for the New Jerusalem, and, as they said, to evangelize the Indians and Gentiles generally. His report of Jackson County, Mo., was so favorable that Smith and Rigdon directed their steps thither under the greatest difficulties in travelling, making a portion of the distance of over three hundred miles on foot. On their arrival at Independence they were so charmed with the country that they at once selected it as the place for the New Zion; and, to silence all cavil among his followers, Smith had a "revelation" to that effect. The site of the temple was chosen with all the ceremony they could muster for the occasion. Here, Smith said, the Latter-day Saints would finally gather, Christ would appear in person, and the Mormons would reign a glorious and triumphant people for a thousand years. Smith and Rigdon returned again to Kirtland and remained there until 1838; but meanwhile the Mormons increased rapidly in Missouri, settlements being made not only in Jackson County, but also in Clay, Ray, and Caldwell counties; and with their habitual industry and thrift they made homes of comfort and rapidly gained wealth. But while their general cause advanced, they were correspondingly hated by their neighbors. _Jealousy and politics_ seem to have been the chief causes of this animosity. They had acquired so much property that the Missourians thought they would have "the rule of the counties" through their numbers and property. Besides, the Mormons were wont to boast of their political ascendancy. They called their prophet the commander-in-chief of the armies of Israel. They said that State would soon be in their hands, and finally the whole country. And the facts seemed to justify this braggadocio, as the whole of Jackson County was theirs, and converts were flocking to their ranks in great numbers. Accordingly, a public meeting was held at Independence by the alarmed Gentiles, which resulted in the Mormons being driven across the Missouri River by an infuriated mob into Clay and Caldwell counties. With this dispersion the other Mormon settlements suddenly developed into places of importance, particularly a town called Far West. It was here that Smith and Rigdon came when driven out of Ohio in 1838. With their coming a new impetus seems to have been given to the Mormons. With all the vexations caused them by their enemies, mills, workshops, farms, and industries of many kinds sprang up in the wilderness. With all these tragic circumstances there grew into a terrible reality one of those wild and romantic histories which could only have taken shape on a Western frontier, and which was developed by these unusual incidents, and by the vanity and egotistical spirit evinced by the Mormons. They claimed to be a chosen people under special divine direction. They shrank not from urging such prerogatives and acting upon them. They were the Saints, and all other people were Gentiles. They were the Lord's Saints, and the earth was the Lord's. They were led by an inspired prophet. Consequently, whenever the day of election for civil officers came, they must vote solidly the Whig or the Democratic ticket, just as the leader should indicate. It is obvious to any one knowing the fierce zeal of partisan politics how this course on the part of the Mormons would subject them to constant embroilments with surrounding citizens. Mutual acts of plunder and retaliation between the Saints and Gentiles became frequent, and they were terrible in their consequences. We must recollect all the while that the Mormons were the persecuted party on account of their eccentricities; and in a spirit of retaliation they in many instances drove their opponents from their immediate vicinity, burning their houses and confiscating their property. Worse than all, they drove some women and children into the woods, and two children were born of homeless mothers. This was the crowning event that fired the Missourians into a war of extermination against the Mormons; and in consequence the State troops were called out by the Governor, as he said, "to enforce order upon all citizens, even if it was found necessary to exterminate the hateful and obnoxious Mormons," _who were presumed to be in the wrong_. A fearful drama followed under the leadership of Major-General Clark, who is described as being as rude as the most uncivilized of Mormons. He allowed the enemy to withdraw from the State, but he took all their lands and property to pay the cost of the war. The Mormon property thus confiscated was worth nearly two millions of dollars, _and that confiscation was undoubtedly an act of lawlessness and injustice_. The Mormon leaders were arrested and put in jail, and at a court-martial it was decided to have them shot; but that act would have been so grossly unlawful that, on the protest of one of the generals, the court rescinded its orders. With their leaders in jail, the Mormons submitted to the conditions of peace offered them, and prepared to withdraw from the State into Illinois, where Joseph Smith and his fellow-captives joined them after breaking from prison while their guard was in a drunken slumber. CHAPTER III. HISTORY OF MORMONISM (_continued_). _The Third Hegira_--Sufferings of the Mormons during their journey into Illinois--An account of the murder of Mormons--Influence of this persecution on the minds of Mormons at the present time--_Nauvoo_--Its location--Its growth--The second Mormon Temple begun--Other public buildings--Laziness whittled out of Nauvoo--Internal dissensions among the Mormons--Political troubles--Smith nominated for President of the United States--Warrants issued against the Mormon leaders--Constable driven out of Nauvoo--Civil war threatened--Smith asked to submit to trial--Murder of Joseph Smith and his brother--Rigdon excommunicated and Brigham Young made leader--Consecration of the "Pride of the Valley." The _Third Hegira_ or exodus of the Mormons was far more tragical than either of the previous ones. Twelve thousand Mormons arrived on the banks of the Mississippi River late in the autumn of 1838 in the most unhappy plight. Their houses had been burned, their fields laid waste, and they were nearly or quite destitute of every personal comfort. Every indignity which had been offered to the Missourians by the Mormons was returned with usury; and so terrible were their sufferings that the hearts of the Illinois citizens were so touched by their distress that they received with hospitality those who had travelled over the bleak prairies and storms of wind and rain and snow. The aged, the young, and the sick had been alike houseless and homeless in the most inclement season of the year. Many who left homes of abundance died from exposure to the pitiless elements. A Mormon poet wrote concerning these times: "Missouri, Like a whirlwind in her fury, Drove the Saints and spilled their blood." And if we can look at this part of their history calmly and impartially, can we fail to see that Missouri's treatment of the Mormons was inhuman, unlawful, and impolitic? A Mormon historian of these persecutions tells how twenty of the Mormons in the flight to Illinois, sleeping in a log cabin by the wayside, were shot dead through the crevices; and after the massacre was over, a boy who had been concealed was dragged out from his hiding-place under a forge and shot, while his murderers danced around him. This historian further writes, after relating a number of such instances Of Gentile cruelty: "We may forgive; BUT TO FORGET--NEVER." And no wonder. Their treatment was barbaric, and to-day it is looked back to by the Mormons with just rage, and is used by them to awaken in the minds of their children the same spirit of hatred against a Government which has persecuted them from their very beginning. When to-day it is said that the Mormons would not be molested if they would give up polygamy, they answer that those early persecutions took place before they adopted this doctrine. The fact is, that the mobs which attacked the first Mormons were made up in great part of the same low element that mobs the Salvation Army--a coarse rabble that, like a bull-dog, is ready to attack anything new. And as one nowadays hears a Mormon tell the story how the fathers of his people were driven out from their homes and forced to endure hardships untold and establish new homes elsewhere, if the hearer is not beguiled into sympathizing with the sufferers, he sees how the truly romantic story of those early days can fire the Mormon heart. He can then realize how many a young man who, for its own sake, would care nothing for his Mormon creed, will be ready to fight desperately for it in his indignation at the persecutions heaped upon his fathers. Thus, the remembrance of the persecutions through which their early leaders passed in Missouri operates as a strong power to support the zeal of the Mormons to-day. After such trying and tragic events, their property lost and their health greatly shattered, one might suppose that the Mormons would have been ready to abandon their faith; but no, they were too strong in their belief for that. Their endurance was, indeed, _marvellous_. They clung to each other with great tenacity, and much pity was awakened in their behalf, because it was generally believed at the time that they had been treated with great injustice. Soon Smith was presented with a large tract of land in Hancock County, Ill., and immediately he had a "revelation" that this was the "centre spot," and he commanded the Saints to assemble there to build a city and a temple. The angel told him to call the city _Nauvoo_, which he said meant "_The Beautiful_." It was located on the east bank of the Mississippi River, forty miles above Quincy, Ill., and twenty miles west of Burlington, Ia. It was situated at a bend of the river on rising ground, which commanded a magnificent view of the Mississippi for many miles. The land given to Joseph was divided into lots and sold to the Mormons, by which he realized over one million of dollars. The Saints from all quarters responded to the call to hasten to the new city, and it immediately grew in importance. The Legislature granted it a charter with extraordinary privileges, including the authorization of a military body, afterward known as the "Nauvoo Legion," a corps to which all the male Mormons capable of bearing arms belonged. Nauvoo became the capital of the world to the Mormons, and attracted general attention. It was changed from a desert into an abode of plenty and luxury. Gardens sprang up as if by magic, fragrant with the most beautiful flowers of the New and the Old World, whose seeds had been brought from distant lands as souvenirs to the New Zion; broad streets were laid out, houses erected, and the busy hum of industries was heard in the marts of commerce. Steamboats unloaded their stores, and passengers came and departed for fresh supplies of merchandise; fields waved with golden harvests, and cattle dotted the neighboring hills. As might be expected, some adventurers, robbers, and people of a generally disreputable character joined the community to cloak their villainous deeds in mystery and religion. Speculators, too, came and bought property with the hope of large remuneration. These two classes of persons became the source of much strife among the Mormons themselves, and between the Mormons and Gentiles. But, marvellous to relate, within three years after their expulsion from Missouri the Mormons had a prosperous city of 10,000 people, while near the city were at least 20,000 more, and in the whole United States and elsewhere they numbered about 150,000, _not much less than their present number_. Soon after the city of Nauvoo had been laid out, the selection was made for a remarkable temple which should be the crowning triumph of the wealth and perseverance of the Saints, all of whom were called to contribute to its erection by time and money. The foundation was laid with military ceremonies April 6th, 1841. This unique building was made of finely-polished white limestone, and stood in the centre of a four-acre lot. It was 120 feet long by 83 feet in width and 60 feet in height. There were two stories in the clear and two in the recesses over the arches, making four tiers of windows--two Gothic and two round. There was a carved marble font resting on twelve life-sized oxen in marble in the basement for baptism. In structure the temple resembled no other church edifice, but was remarkably unique and graceful in its proportions, particularly the front of it, with its six fluted columns, its carved Corinthian caps and broad piazza. The walls were of massive thickness. The architectural ornaments of the interior were "holy emblems," and the spire upon the tower, which was 100 feet in height, was tipped with a gilt angel and his Gospel trump. Barnum, it is said, had this gilt angel in his New York Museum for years after the destruction of the temple. The other public buildings in Nauvoo were the Seventies' Hall, the Masonic Temple, the Concert Hall, and the large hotel which the Prophet said was to be the "mission-house of the world," where he would entertain emperors, kings, and queens from the Old World, who would come to him to inquire of the new faith. This city, although peculiar, had many _excellent features_. There was no licensed place to sell liquors, and drunkenness was almost unknown. It was well governed. All was order and peace. There was great thrift and industry among the people. Loafers or idlers were in disrepute. If a stranger entered Nauvoo and was found to be lazy he was at once "whittled" out of the town by the deacons. This whittling process was a very ingenious thing. It was a method by which the suspected person was followed by certain officials who surrounded him or his abode, and in unison whittled at sticks carried for the purpose. At first it might seem a matter of accident; but its continuance from day to day was too much for human endurance, and the undesirable stranger departed to the satisfaction of his tormentors. Perhaps it would be a good thing if we had some similar way of ridding ourselves of idlers all over our land. But with all these good features, there were some indications of the purpose of the Prophet to introduce polygamy, although his sons deny that he ever practised it or even believed in it; but, however that may be, intestine quarrels on the subject of polygamy and other dissensions in the Mormon ranks served to bring on a crisis in affairs at Nauvoo in 1844, which resulted in the murder of Joseph Smith and his brother, and the expulsion of the Mormons from the State. The real causes, however, were the same ones that operated against them in Missouri. The people in the neighborhood were jealous of the rapidly-growing and flourishing city. They complained that their property disappeared mysteriously, perhaps stolen by the adventurers and robbers who had joined the Mormons just to commit such deeds under a cloak, and for whose acts the Mormons, as a people, were not to blame. But the chief reason was political. Smith began to agitate the question of a restitution of the property they had unjustly lost in Missouri. He visited Washington and had an interview with President Van Buren, who said: "Sir, your cause is just, but I can do nothing for you." The Mormons boasted that they had 100,000 in the faith throughout the country and that their vote was a balancing power. They voted in a body on all political questions. They even carried their arrogance so far in 1843 as to nominate Joseph Smith for President of the United States, and they have always declared that if he had lived until the next election he would have obtained that office. The Illinoisans, at any rate, believed that the Mormons determined to rule their State and intended to set all laws at defiance; and it was this belief that stirred their most bitter animosity; but internal dissensions among the Mormons gave them an opportunity to rid themselves of them in a most tragic way. On account of troubles among dissenting Mormons, warrants were issued against Smith and other Mormon leaders; but the constable who served the warrants was driven out of Nauvoo. This act fired the smouldering hatred of the Illinoisans into terrible activity. The county authorities called out the militia to enforce the law. The Mormons hastily armed, and a civil war seemed impending, when the governor asked the Smiths to surrender and take their trial as the best means of satisfying the turbulent parties. Now the charter of Nauvoo had been so cunningly devised that the State authorities were almost excluded from jurisdiction within its limits; and so the Smiths, feeling sure of an acquittal, obeyed the summons of the governor. They and other Mormon leaders were then conducted to Carthage and indicted for treason, and lodged in jail. But on the 27th of June, 1844, an infuriated mob took matters in their own hands, decided to administer justice after their own fashion, and attacked the jail early in the morning. They broke down the doors of the rooms where the prisoners were confined, and horribly massacred Joseph and his brother Hyrum. Now, those two persons were defenceless prisoners, and the Governor of the State had pledged to them safe conduct to the jail and before the court. Their murder was nothing else than _a most foul assassination_, the gravity of which was augmented by the fact that it was perpetrated by those who claimed to be upholders of law in contradistinction to the Mormons, who (they said) desired to set law at defiance. But, besides being an act of lawlessness, it was the most impolitic thing that the people could have done. The martyr-like death of Smith threw a mantle of dignity over his person and a halo of consecration around his character that could in no other way have been secured; and it is reasonable to believe that, had Smith lived on, his own many weaknesses, the vulgarizing of revelation at his hands, the growing suspicions and disaffections of the faithful, and the fierce rancor and dissensions of the factions would have shivered Mormonism into pieces and sunk the fragments into depths too obscure for the searching of further history. The Mormon people, with a self-control seldom seen, sought not to take into their own hands any measures of vengeance for the murder of their chieftain. After recovery from the first consternation over the awful tragedy, they began to ask themselves, Who shall rule the Church? Sidney Rigdon had already assumed the rôle of chief functionary, and had a revelation on this subject. But Brigham Young, who was President of the Twelve Apostles, hurried to Nauvoo from his mission in Boston; and by his shrewd sense, firm will, and practical ability he succeeded in gaining the leadership. Rigdon, who was accused of disaffection even in Smith's day, was excommunicated, and Brigham was triumphant. He was strong where Smith was weak--in prudence, sagacity, common-sense, and practical energy. These natural Cromwellian qualities he brought to the front and put and kept in force. He endeavored to heal matters between the Mormons and the Gentiles by pacific advice, but contentions waxed rather than waned. The charter of Nauvoo was repealed by the State Legislature in 1845, and Young gave out the edict that the Mormons must leave Illinois. But, in the midst of these stirring and exciting scenes, the Mormons gave a curious exhibition of their faith in Joseph Smith. He had predicted the completion of the temple, and Brigham commanded his followers to remain in Nauvoo in order to fulfil the revelation of the Prophet. Unheard-of exertions were made to carry out this command, and the temple was finished to its minutest ornamentation. When it was ready, the Mormons flocked into the city from every quarter, and there was great rejoicing over the consecration of "The Pride of the Valley," as they called it. The interior was elaborately decorated with festoons and wreaths of flowers, chants were sung, prayers offered, and lamps and torches lighted to make it resplendent. When all this was done, the walls were dismantled, the ornaments taken down, and the symbols of their faith removed, to leave the noble building to be trodden down and profaned by the Gentiles. Then began the FOURTH HEGIRA or exodus of the Mormons, the most tragic of them all. CHAPTER IV. HISTORY OF MORMONISM (_concluded_). _The Fourth Hegira_--Young's shrewd plan of a Western Kingdom--Nauvoo's sad end--Journey of the Mormons to Council Bluffs--Young's forethought--The trip of "The Pioneers" across the wilderness--The halt at Salt Lake Valley--Young leads the remaining Mormons from Council Bluffs to Salt Lake--Their entertainment during their march--Folly of the Illinoisans in driving them out into the wilderness--Probable result of tolerance of the Mormons--Life begun anew in Salt Lake Valley--Salt Lake City established--Mills and workshops established and the Great Temple begun--Increase of the Mormon population--Value of their property in Utah--Public schools--A final brief glance at their history--How the MORMON PUZZLE will not be solved. Brigham long ere this had decided that his people must flee away to some remote region where collisions and conflicts should cease; and his sturdy will and untiring energy were exerted to carry out this decision. He selected California as the future residence of the Saints. At that time it formed a part of Mexico, and consequently was beyond the control of the detested Stars and Stripes and the uncomfortable people who had thrice expelled them from their dwelling-places. Brigham made known his purpose to the people and declared that they would move as rapidly as possible across Iowa to the Missouri River into the Indian country near Council Bluffs that season. This new exodus began in February, 1846, the bleakest and coldest month in the year in that section of the country. An indescribable pageant of ox-carts and mule-teams, loaded with women, children, and all sorts of furniture passed out from Nauvoo to the miry tracks of the prairies; but the spirits of all, except the sick and helpless, were unbroken. Here Brigham Young proved himself the general as well as commander. He directed every detail of the evacuation. He arranged that the population should not move in a solid body, so as to disturb by their numbers the inhabitants of the sparsely-populated country they would traverse, but they should move in sections carefully selected, following each other at short intervals of time. But in spite of this preparation there was a report that some of the Mormons intended to remain, and, in violation of the promises of the State, the Illinoisans called out the militia, and _drove the defenceless residents who remained from their homes at the point of the bayonet_, after bombarding the city for three days and nights. This was in the month of September, 1846. Thus ended Mormon history in Illinois; thus ended the history of Nauvoo, which is as wonderful as that of any city ever built. Its rise, progress, and destruction occupied only seven years, but many of its mysteries have yet to be told. Meanwhile, Brigham was leading his companies across the prairies to Council Bluffs, their temporary halting-place. Men and women had been sent forward through Brigham's foresight to plant crops by the wayside for those who should follow to gather; but still there was terrible suffering and much sickness among these bands, who toiled onward obedient to their leader's direction. Dreams of a Mormon Empire, however, upon the Pacific coast consoled the people in great measure for the loss of the homes from which they fled and the hardships of their journey. As they moved slowly across the plains in 1846, the hopes which inspired them are well set forth in John Taylor's hymn, "_To Upper California_:" "We'll go and lift up our standards, We'll go there and be free; We'll burst off all our fetters, And break the Gentile yoke." Having reached Council Bluffs, Brigham then was compelled to make arrangements for the completion of the journey. The obstacles in the way of this intention would have intimidated a less courageous man. There was still about two thousand miles to traverse through an almost unknown country before the Pacific would lie before them. If at that time it was difficult to transport armed troops through the wilderness, what skill and energy must it not have required to send a nearly unprovided-for, feeble, and impoverished company of men, women, and little children such a great distance? But his wisdom and forethought controlled the whole matter. In 1847 Brigham and one hundred and forty-two pioneers pushed resolutely westward over the wilderness track for eleven hundred miles; but while they were on their journey they learned that California had been conquered from Mexico, and that the Stars and Stripes were there supreme. They therefore halted on their arrival at the Salt Lake Valley, and Brigham Young, attracted both by the natural beauty and resources of that region, determined to make it the future residence of the Saints. They arrived in the Great Salt Lake Valley July 24th, and, ever since, that day is the great day of celebration for the Mormons, eclipsing the Fourth of July entirely. These pioneers began improvements for domestic comfort and prepared as far as possible for the residence of the Saints who were still at Council Bluffs in sickness, poverty, and discontent. Getting matters into material shape, Brigham returned to Iowa, where his presence seemed to inspire the expectant Mormons. In the spring of 1848 they started from Council Bluffs for Salt Lake; and where in the history of our country will you find a more daring act than this of Brigham Young's? And where will you find a more heroic one than this of the Mormon people? Well has it been said: "It was a pilgrimage which has not been paralleled in the history of mankind since Moses led the Israelites from Egypt." They had sickness, weariness, skirmishes with the Indians; but they also had their pleasures and rewards in this extraordinary journey of several months. They were surprised with beautiful scenery, and they languished over dreary wastes. Brigham told them stories, encouraged dancing to make them merry, and had theatrical performances to distract their attention. Children were born, and numbers died and were buried on the route, but they pressed on under their leader's direction for their new home beyond the States and their enemies, and in the autumn of 1848 crossed the Wahsatch Mountains and reached the Salt Lake Valley, their future home, although at that time a wilderness. Remember that this exodus was undertaken with the express purpose of placing themselves beyond the reach of the statutes with which their faith was in conflict; but while they were journeying toward their land of promise, it was conquered by the United States from Mexico. Nevertheless, they were in a remote and uninhabited portion of the national domain, and where mountain barriers and leagues of wilderness lay between them and those whom they regarded as their persecutors. Now, it seems to me that the Government and people of Illinois did a most impolitic thing when they drove the Mormons from their State into the wilderness of the West. I firmly believe that if the Mormon Community had been allowed to remain at Nauvoo, free to develop its theories, in so far as they did not involve illegal acts, and in so far as they did, amenable to the law, but without illegal interference, the subsequent results would have been greatly changed. Undoubtedly the best safeguard against error and its results is the influence of truth; and the magnetic current of truth which mingles with the common-sense of the people in every circle of society in a land like this may be trusted sooner or later, without the aid of means outside the law or extra proceedings within the law, to prevent the propagandists of error, however they may associate, from doing serious damage to society. Had the Mormons remained in Illinois and been treated humanely, in free contact with the healthful currents of the life about them, the irresistible influence of a hostile public sentiment and of laws humanely exercised would undoubtedly have made the Mormon problem a matter of little concern. To assert the contrary is to assume that law is inadequate to the protection of a community from overt acts, and that the barriers of religion and morality are insufficient for the protection of an overwhelming majority against the contaminating influence of a generally despised minority. We think we are warranted in making the statement that the people and authorities of Illinois are in great measure responsible for the development of a structure whose abnormal features, destined to sure decay in that State, were driven to deeper root by persecution and to free growth by exile. It is certainly evident that _their treatment of the Mormon organization_, aside from considerations of Christian charity and humanity, was _lamentably wanting in political wisdom_. But it is said they were a set of cut-throats and libertines, who should have been banished from all civilized society or cast in the depths of the sea. But that idea is doubtless a wrong one, and never had its origin in any mind except one full of prejudice. A picture, which we may unquestionably accept as a fair one, of the Mormon Church in Nauvoo was presented in the diary of the late Josiah Quincy, published in the _Independent_ a few years ago. His dispassionate judgment did not lead him to the conclusion, so general in those days, that the followers of Joseph Smith were for the most part cut-throats, marauders, and libertines; on the contrary, while finding in their fanatical ardor that which opposition might develop into a disturbing element in society, he credits them with qualities such as temperance, industry, and thrift, which are among the most important essentials of good citizenship. And, then, we invite you to look upon the thousands who poured over the Wahsatch Mountains and descended into the fair valley below. What think you of the _men_ who have toiled with unmurmuring bravery for months through dangers of ambush and storm and flood on their westward way? Are these all pretenders and knaves, or the willing dupes of such? Does this theory, or the idea of lust suggested by the doctrine of polygamy (which was not announced until four years afterward, and has never been practised by more than a small fraction of the Mormon population), afford a sufficient explanation of the spirit which animates this multitude to espouse a common cause, to accept obloquy and exile, and to meet the perils of the wilderness in the face of approaching winter? In this stubborn adherence to a common purpose, in this fierce battle with adverse circumstances, in this devotion to wives and children, do we find evidence to warrant the belief that the aged men, the stalwart husbands, and the youth of this great company are moved solely or chiefly by the lowest and basest of aims? These hundreds of gray-haired _women_, too, in the passionless calm of old age; these many mothers with patient endurance bearing their part in the struggles of this strange life and caring tenderly for their babes; these young wives adhering to the fortunes of their husbands; the maidens found in so many groups--are these representatives of womankind unreasoning bond-creatures or depraved women whose chief mission is to minister to the caprices and passions of base and brutal men? Is all of this endurance of trial with a devotion approaching heroism the outcome of charlatanism, hypocrisy, and libertinism? He who will answer these questions in the affirmative must be a blind student of nature and human history. No. To account for a movement like that which led 10,000 people into the wilderness, casting themselves upon the future with a wonderful faith and daring, requires an inspiration based upon something deeper and stronger than the altogether grovelling and mercenary motives which suffice to unite the fortunes of those who are only adventurers or knaves? Yes, whatever may be said of the honesty or sincerity of those who moulded the belief of these thousands into its eccentric form, as they enter and take possession of Utah, they present the unmistakable evidences of _a faith founded on sincere conviction_. Such was the beginning of the history of Mormonism in Utah, or DESERET, "The Land of the Honey-Bee," as the Mormons called it. Imposition upon credulity there doubtless was; ambition, charlatanry, and lust, each may be supposed to have had its place; but nothing short of a belief to which men and women gave themselves without reserve could have accomplished the results seen. And only this, taken in connection with the mistaken policy of the Government of the United States, can account for the subsequent marvellous growth of the Mormon organization. Lands were at once surveyed and placed under careful cultivation, and Salt Lake City was made habitable. Settlements were established in every direction, the soil was subdued and irrigated for cultivation. The people built the city and began the temple and established mills, workshops, and numerous industries under the personal directions of the ever-watchful bishops. Missionary corps were newly organized for foreign lands, and an Immigration Fund established which soon resulted in a swarming influx to Utah from all parts of Europe. The Mormons have increased in the last thirty years between five and six hundred per cent. The Mormon population of Utah from about 11,000 in 1850 had increased in 1880 to a little over 120,000 out of a total of nearly 144,000. In place of a wilderness we find a vast cultivated domain threaded by highways and railroads. The wild lands of 1846 in 1880 yielded a product in cereals of nearly two million bushels, and in precious metals a value of nearly nine million and a half of dollars. In the year 1882 the total value of the assessed property of the Territory was $25,579,000. The public schools of the Territory, from the number of thirteen only in 1850, had increased in 1880 to three hundred and ninety, maintained at a cost of more than $200,000. All these marvellous results have been chiefly due to the enterprise and thrift of a people expelled as outlaws from Illinois, and under the ban of the law during most of their sojourn in Utah. * * * * * This, in brief, is the history of the Mormons. And who will say that it is not wonderful and strangely unique? History, indeed, affords few examples of the growth, from such humble foundations, of a fabric based on a religious idea, so important and enduring as that which originated in the supposed revelations made over thirty-five years ago to Joseph Smith, an obscure resident in a country town of Wayne County, N. Y. Born in 1830 of fanaticism and superstition; cast out from the place of its birth immediately after; driven in contumely from its refuge in Kirtland, O.; buffeted in Missouri, and driven to Illinois; baptized in the blood of the Nauvoo riots, and compelled to fly into the wilderness, and there developing into what it is to-day; with whatever contempt we may regard its origin, with whatever loathing we may look upon its accursed doctrines, it seems to me we are compelled to confess that there is something in the Mormon organization which demands for its adherents, in spite of its abhorrent features, a degree of respect and consideration. They should be given as much respect, at least, as we would give the honest Brahmin, Buddhist, or Mohammedan. Yea, more; for many even of their latest converts have been taken from our Southern and Western States. They have had four HEGIRAS, or exoduses, in their history thus far; and many think they see indications, in the strong pressure of the law that is now brought to bear upon them and the temporary flight of some of their leaders, that they will soon enter upon another pilgrimage. And it is supposed that Mexico will be their next resting-place. But the Mormons are too strongly intrenched in Utah to be easily uprooted. They have too much at stake there to leave unless driven out by the point of the bayonet, as they were from Missouri and Illinois. But God forbid that this nation should do anything which would drive them beyond the borders of our land to infect the atmosphere of another! We can overcome this great evil in this land of light and liberty far sooner and easier than it can be overcome in any other land under the broad canopy of heaven. Nay, more; we are responsible for it. It was bred and born in our country. Yes, this iniquitous system sprang out of the bosom of the American nation; and _the American nation is in honor bound to grapple with it and throttle it_. The honor of the nation demands that it should be uprooted as speedily as possible. But the fact is, that we are confronted with a powerful organization, a gigantic evil. And let no one suppose that a few words written on paper sent out from Government headquarters at Washington would destroy this system any more than a few words spoken authoritatively by Congress would destroy Romanism or Presbyterianism in our land. Many years will be required at the least for the effectual stamping out of the iniquities of the Mormon system. The great PUZZLE to solve is this: What remedies will be _effective_ and accomplish the object in _the shortest period of time_? In endeavoring to find the solution of this puzzle, we must regard this system in its THREEFOLD CHARACTER--viz.: as a _political_ system, as a _social_ system, and as a _religious_ system. This we will endeavor to do in the chapters that will follow. PART II. THE POLITICAL PUZZLE. "The strange spectacle presented of a community, protected by a republican form of government, to which they owe allegiance, sustaining by their suffrages a principle and a belief which sets at naught that obligation of absolute obedience to the law of the land, which lies at the foundation of republican institutions."--PRESIDENT CLEVELAND. CHAPTER V. Mormonism a Theocracy--Manoeuvring for office the cause of the expulsion of the Mormons from Missouri and Nauvoo--The "State of Deseret" formed--Lands illegally obtained--Brigham's movable house--Government officials compelled to flee--Federal troops sent--The oath of disloyalty--The Endowment rites--The American flag at half-mast--The control of the nation their aim--The political puzzle stated--Its causes--Necessity of Government action. The American nation seems to be slow to understand, and to all appearance is unwilling to believe, that the Mormon Church is A POLITICAL SYSTEM as well as a religious system, cherishing ideas and aims utterly alien and inimical to Democracy. But, in the first place, it is _essentially_ a political organization, its president being acknowledged as the supreme pontiff of the world, with both temporal and spiritual jurisdiction; and as such he is entitled to the implicit personal and unquestioning obedience of all Mormons. Mormonism is first and foremost a theocracy, and claims to exercise the only legitimate civil authority under the sun. It has no feature more characteristic and no purpose more fundamental or fixed than that of entire and undisputed temporal authority. In short, in its very nature and genius it is an organization transfused and overflowing with the virus of disloyalty and treason. As early as 1833 Joseph Smith was openly accused of "aiming at monarchical power and authority," and in Missouri his followers inaugurated the practice, which has always since been followed, of voting solid; and this idiosyncrasy I have already stated was largely the cause of their expulsion from that State. Then, crossing to Illinois and wild with schemes for kingdom-building, Smith's manoeuvring for votes and offices was amazing. By trickery he secured a charter which made the city of Nauvoo independent of the Commonwealth. He was determined to be civil head of Nauvoo from the first, soon of the county also, erelong of the State, and eventually of the nation. His political game was played so recklessly for years that at length the fear and hatred of both political parties were incurred, and they united to crush the office-seeking hierarch and expel his followers. Then they made their enforced exodus westward for the express purpose that, going beyond mountains and deserts, they might forever escape all interference from the wicked rulers of this world, and could set up the kingdom of God, with all its external forms. When they started westward Utah was not a part of the United States, and there they expected to be beyond the detested Stars and Stripes; but when they arrived there, much to their chagrin and disappointment, the flag of the free was supreme over all that region, it having been wrested in the mean time from Mexico. Their plans, therefore, were completely shattered. Still they thought something could be done by energy and resolution; and so they made haste to set up a free and independent government, named "The State of Deseret," hoping that they would be received at once into the Union as a sovereign State. The modest (?) limits they fixed for their State included an area of about 700 miles square, or one tenth of the national domain. Deseret would extend from Oregon to the Mexican boundary, and from the Rockies to the Pacific, or over the whole, or large parts, of nine of our largest Territories. Brigham Young was elected governor of this illegal Mormon State, some of whose illegal legislative ordinances were afterward incorporated into the Territorial statute-book; and for many years after Congress organized the Territorial government, this unlawful "State of Deseret" organization was maintained, collision between the two being prevented by the fact that Brigham Young was governor of both. The bogus State organization was the controlling power. Under its influence all sorts of arbitrary anti-American laws were passed by which leading members of the priesthood became the virtual owners of the mountain streams, the timbers, and the best part of the public lands. The right of the American people to these lands was ignored, and through the incorporation of some thirty-seven little villages in the rich valleys of Utah, more than 400,000 acres of the public lands were arbitrarily withdrawn from the control of the laws of Congress and appropriated by these priestly leaders. This was done for the express purpose of preventing those who were not Mormons from securing any of the public lands in Utah. There is a block of 18,000 acres lying in the southern part of the rich and productive Cache Valley north of Salt Lake City, which Brigham Young secured by trampling the laws of the United States under foot. It is said that he had a four-roomed house built on runners. Hauling it to the centre of a section of land, each one of the four quarters would have a room on its corner. Four men would sleep there one night, each occupying a separate room; and the next day they would make pre-emption filings at the land-office, while four other men would perform a similar act the next day and night; and so on, until most of the beautiful Cache Valley was thus entered. Soon afterward the men appeared at the land-office, paid over $1.25 per acre, and then they deeded the land to Brigham Young. When the Government of the United States first undertook to establish a surveyor-general's office in Salt Lake City for the sake of surveying the public lands and disposing of them in accordance with the laws of Congress, the surveyor-general was given to understand that that country belonged to the Mormons, and he had to fly for his life. In 1856 all the representatives of the Government without exception had to escape from the Territory to save their lives, and were plainly shown that Americans had no rights in Utah. And when, with a new body of Federal representatives, there soon came a military force under General Sidney Johnston sufficient to compel respect and obedience, Brigham Young cursed the Government, the troops, and the Gentiles, and in his usual coarse and emphatic style declared that he would "send them all to hell on wooden legs," and that they had better supply themselves then, when lumber was cheap. I mention these facts simply to show that the main object of the Mormon leaders from the very first was to establish a separate and independent government of their own, whose authority should be considered by the Mormon people superior to the authority of the Federal Government. And this accounts for the conflict which has existed between the Mormon authorities and the United States Government for the past thirty-five years, and which is still going on. But not only does this hostility to our Government arise out of the fundamental idea of their religion as a THEOCRACY and hence opposed to _democracy_; but also, and in great part, _because of their early persecutions in the States of Missouri and Illinois, and the unavenged murder of their chief, Joseph Smith, whom they regarded as God's greatest prophet_. The inhumanity, barbarity, and injustice that was meted out to them in their early history I have already mentioned; and in considering this perplexing puzzle, we must recollect that the Mormons have some cause for their enmity to our Government. _On account of wrongs done them, they are the sworn enemies of the Government and people of our land._ They practise certain secret and mysterious ordinances known as "ENDOWMENTS." To the faithful Mormon these are made to seem precious initiatory rites whereby he is advanced in his knowledge of the true faith and exalted by the possession of new privileges. In reality they are a sort of crudely-acted religious drama, not unlike the miracle plays of the twelfth and fifteenth centuries. God and Satan, Adam and Eve, and others are persons in the drama. In its course there is a jumble of washings and anointings, of grips, and key-words and new names, and the investiture of each of the initiated in an Endowment robe. This sacred undergarment is always thereafter to be worn next to the person, carefully shrouding it at the last for its burial. There are also prayers and solemn promises and awful oaths, with penalties more awful, appended. It has been charged against these rites that they are scenes of indecency and licentiousness; but probably the charge is false. Absurd, irreverent, and even blasphemous they doubtless are, but it is to be believed not indecent. Now, among the oaths there taken is one of resentful hostility to the American nation for not avenging the death of Joseph Smith or righting the persecutions of the Saints; and thus the secret endowment ceremonies act as a powerful agency in ministering an unpatriotic, if not treasonable, bent to the Mormon system. Every Mormon who passes through the Endowment House takes an oath of eternal enmity against the people and Government of this land. Yes, the fact is that there are 130,000 people in Utah cursing the American flag! And this was clearly seen on the Fourth of July last (1885), when the Stars and Stripes were hung at half mast on the Mormon buildings of Salt Lake City. Thus did they insult the whole American nation, and show their disloyalty in an unmistakable manner. They are taught to be traitors to the Government. The children do not know the name of our President, and are told that John Taylor is their President. Many of the Mormons are scarcely conscious that there is a world outside of Utah. Salt Lake City is their Mecca, and John Taylor is greater than all the kings of the earth. They all believe him to be at the head of the Government, and that the laws are broken when his commands are not obeyed. It is flatly denied that the State has any authority over them, and it is expected that all Mormons will, if required, shed their blood in resisting the civil power if it interferes with their laws and customs. The country at large seems blindly ignorant of the dangerous character of this institution that rears its insolent crest in the very heart of our country. The truth is, that in Mormonism we are confronted with an organized treason against our Government and our laws. Its spirit is that of rebellion. It will not down; on the contrary, it is growing and spreading daily. The Mormons are penetrating Idaho, Wyoming, Colorado, Arizona, Nevada, and Washington Territory. The income of the Church is about $3,000,000 annually, and is used in propagating the faith. Emissaries are sent to England, Sweden, and Denmark, proselyting the ignorant, and bringing them to our shores at the rate of about two thousand every year, to swell the number in their kingdom. One of the probable objects to be attained by the promulgation of the doctrine of polygamy was the speedier increase of their numbers than could be obtained in the ordinary Christian way. Their number in our land at the present time is about 150,000, and they openly boast of their power in politics. Recently Bishop Lunt, of Cedar City, Utah, in addressing a gathering of the Saints, declared: "We look forward with perfect confidence to the day when we will hold the reins of the United States Government. That is our present temporal aim; after that we expect to control the Continent." And, after speaking of how rapidly the Mormons are spreading in the Territories and in Nevada, he said: "All this will in time help us to build up a political power which will, sooner or later, compel the homage of the demagogues of the country. Then, in some great political crisis, the two political parties will bid for our support. Utah will be admitted as a polygamous State, the other Territories we have peacefully subjugated will be admitted also, and then we will hold the balance of power and will dictate to the country. In time our sacred principles will spread throughout the United States." That is their confessed plan, and in its execution they are shrewd and far-seeing politicians. No men better understand how to run "the machine." If any one takes the Mormon leaders to be fools, he is wonderfully mistaken as to their capacity. But while this is a shrewd plan from the Mormon standpoint, it seems to me that a great deal of alarming talk has been needlessly uttered about the fact that the Mormons are no longer staying in Utah exclusively, but are going into other Territories also and trying to subjugate them. The scattering of the Mormons would be the very best way to break up the evil which would result from their political power. If only the Mormons were to divide up, and companies of them go to every Territory, their political power would be broken; for they would be but a small minority of the people of any Territory, and their votes would be neutralized. The only danger is in their being so massed together as to control by their votes the State or the Territory wherein they dwell; and the United States and the Territories should be on their guard so as to prevent their becoming a majority or even a large minority of the people in any one State or Territory where there are Mormon colonies at present. But it is not very probable that the Mormons will in the near future become the controlling element in any Territory or State outside of Utah. The only political puzzle that we have _now_ to unravel is in connection with _Utah_; and it is caused by _two things_: The _first_ is that _the Mormons are greatly in the majority_, the Gentiles numbering about 30,000, while the Mormons number about 120,000. The _second_ is, that _the Mormons always vote solid_. If only their vote would be divided, as the Roman Catholic vote and the vote of other church organizations, the evil would not be so great; but on account of the completeness of their church organization, the vote of all the Mormons is under the control of the priesthood. One need not study long to note how thoroughly and skilfully organized for power the Mormons are. _One will directs_, and by ecclesiastical communications and telegraphic wires the direction is speedily known unto the utmost limit of the land of their habitation, and promptly the entire massed body moves in the line directed. Petty offices abound in the system, and greater offices are rewards. There is, in fact, no organization on earth, unless it be the Jesuit, that is so well fitted as the Mormon to interest and keep loyal the members, to combine their faculties and forces, and to move that combination with efficiency and power whithersoever one master-will dictates. It is a mighty, terrible, solid pyramid, with John Taylor and his two counsellors for its apex; the twelve apostles come next; then the seventy, the patriarchs, high-priests, elders, bishops, priests, teachers, and deacons; then, last of all, the women at the base. Every fourth man is an officer; and as every member is sworn to obedience to the one above him, the result is that the head of the Church always casts the vote of the whole body. In an article on "The Mormon Church," by Victoria Reed, in the _Bay State Monthly_, not long ago, it was stated as an illustration of the despotism of this institution that at church conferences there is never a dissenting voice, and at the polls always the same unanimous vote. Every Mormon has a vote to be cast as John Taylor dictates; and while the leaders of the Saints observe the forms of republican polity, their despotism is as absolute in its control as any on earth. The great political _fact_, then, that we have to deal with is this: One of our Territories is in the control of a despotism, which defies our National Government, passively perhaps, nevertheless effectually, and scoffs and spits at its rulers. THE POLITICAL PUZZLE is how effectually to wrest the Territory from the hands of the Mormon Presidency, and establish there a Republican government in fact as well as in form--a government which will be in harmony with American principles and institutions. Something, surely, should be done. The United States should not yield to this anti-American domination over so large a strip of her territory. She should assert her authority, and maintain it there as elsewhere throughout our land. Surely, those who say "_let it be_" are not cognizant of the _vast territory_ which is now governed by the Mormon hierarchy. As Joseph Cook says: "The State of Vermont can be hidden away in one of the valleys of Utah and be no larger than a babe in a bed of full size." Utah has 84,476 square miles of territory; Vermont only 10,200 square miles. Massachusetts, with her 7,800 square miles, could be hidden away in one corner of this Mormon kingdom. Utah is larger than all New England, and about equal in size to the Empire State and Keystone State combined. Besides, its position is central, in the most important mining region on the planet; and also central in a group of undeveloped commonwealths, containing nearly a third of the territory of the United States. No; our Government dare not allow this Territory any longer to be ruled by an authority which is in deadly hostility to it, and sanctions what the law of the land condemns. CHAPTER VI. THE POLITICAL PUZZLE (_continued_). THE POSSIBLE REMEDIES--The military remedy--The Government responsible for the situation in Utah--The disfranchisement of polygamists--Federal trustees for the Mormon Church corporation--Confiscation of unlawful funds--False statements about Mormons--Letters from the two Bancrofts--The dissolution of the Emigrating Fund Company--The Federal Commission remedy--The Woodburn bill, or Idaho statute. The question at once arises, What remedies should we adopt to get rid of this political evil--this _imperium in imperio_. The moral, the legal, and the military are open to our choice. There are some who think that the evil is so great and the danger to our republican institutions so threatening as that there can be no adequate remedy short of THE MILITARY. Such a remedy, they acknowledge, would be severe, but the offence they consider as great beyond parallel, and the exigency most grave. But for one I am an advocate of peace. If there is any other possible way of overcoming the evil, the use of the military arm should not be advocated, for it would necessarily result in numberless widows and orphans, and involve a heavy expense of blood and treasure. Bullets have no eloquence for the American people. The less gunpowder we can get along with the better. Our old wounds are not yet healed, and we are not hankering after a fresh fray. The order from headquarters which would summon the army to Utah would send a shiver through the heart of the nation. Suppression by force of bayonet is _the very last resort_, and we have not yet reached that point; and God forbid that we shall ever come to that! Besides, let us ask the question, Who is responsible for the present state of affairs in Utah? We have already conclusively shown that the people and authorities of Illinois were responsible for their isolation in the West, since they drove them away from the surroundings that were calculated to modify, and finally to change, the drift of sentiment. Yes, it was on account of the un-Christian policy of the Illinoisans that we find the Mormons in a Western domain wide enough for a kingdom, and practically as far from the seat of authority as if responsible to a power beyond the sea. And what was the policy pursued by the National Government toward them there? In the light of the fires kindled at Nauvoo, it would seem that statesmanship would have discovered a necessity for the adoption of measures calculated to restrain the evil tendencies of Mormonism and prevent it from developing into an organization which must inevitably sooner or later bring it into open conflict with the laws of the land. But where in the records of Congress or upon the statute-books is there any evidence of the really serious and statesmanlike consideration which this movement demanded? There were a people openly seeking a refuge where they would be free to disregard the popular opinion left behind them and to transgress the laws of the Government to which they owed allegiance. Were restrictive influences provided? Did the Government guard against the realization of the boasted dreams of extended domain and self-government entertained by this law-defying people by erecting guards against undue encroachment on the public domain and by providing a government with the necessary machinery for securing the impartial reign of law and order? Were provisions made which would encourage the immigration into this garden-land of any portion of the law-abiding thousands who were landing upon our shores, and whose presence in Utah would have been a bulwark against and an ultimate cure of the evils of Mormonism? The facts are the best answers to these questions. There was a total absence of wise legislation at the beginning. Afterward, laws were enacted calculated to suit the use of those whom they should have controlled. Then its laws and authority were nullified with impunity; and now we find a people of law-breakers waxed strong and maintaining an attitude of defiance to authority in the face of anathemas from the pulpit and the press, and a hot fusilade of ineffective enactments from the halls of Congress. This is the outcome of national legislation for Utah during the last thirty-five years. In view of the facts, we venture to affirm that the responsibility for the present condition of affairs does not wholly lie at the door of the Mormon Church, and much less at the doors of those who constitute the mass of the Mormon people. Justice demands that the responsibility he laid at the door of the Government and people of the United States. And, surely, fire and sword are not the instruments with which to cure the evils which our own supineness, want of statecraft, and mis-legislation have permitted to poison the atmosphere. A Government which is itself largely responsible for the evil it seeks to cure is in duty bound to consider well and act wisely in the application of remedies. But while the responsibility of the Government and people of the United States binds them to the application of a cure for the evils invited which shall not be intolerant or inhuman, it does not forbid the use of _effective remedial measures_ suggested by political expediency and in keeping with Christian charity. Still, it is well for us to remember that we are bound as Americans to deal with this pernicious system on _American principles_, and as Christians to deal with it on _Christian principles_. The only measure which has yet been enacted looking to the cure of the political evil in Utah was _the disfranchisement of the polygamists_ by the Edmunds law of 1882; but although they have been disfranchised and rendered inelegible to office, they are only about 12,000--a very small fraction of the Mormons; and practically the old men, the Mormon leaders, who have controlled the affairs of Utah for thirty years, have simply abdicated in favor of their sons. Consequently the Territory is still under Mormon rule, and the priesthood have it in their iron grasp. This law is good so far as it goes, but does not go far enough to effectually cure the evil. But other and more radical measures have been _proposed_. By the new Edmunds Bill, which passed the Senate on January 8th, 1886, it is provided that _the President of the United States shall appoint fourteen trustees to administer the property, business affairs, and operations of the Mormon Church corporation_. There is no doubt that this act strikes at the root of the political evil in Utah, for the vast wealth of the Mormon Church in the control of the priesthood is the foundation of their power. Nevertheless, the wisdom, constitutionality, and effectiveness of the act are very questionable. In the first place, if that law could be enforced, _it would open wide the door of the meanest kind of political jobbery_. It is the most delicious bit of patronage to which we have been treated for a long time. Fourteen gentlemen are to be rewarded for distinguished party services by the appointment to handle Mormon money. This is a new kind of party plum, and, in my opinion, is simply infamous. But, in the _second_ place, _there are grave doubts as to its constitutionality_. It is with much hesitation that we call in question the constitutionality of an act which is fathered by so conscientious a constitutionalist as Senator Edmunds and carried by a large majority in so conservative a body as the United States Senate. From _their_ standpoint, perhaps, it is constitutional; but from another standpoint it seems to be plainly unconstitutional. Congress is specifically prohibited from passing any law respecting an establishment of religion or prohibiting the free exercise thereof. The Mormon Church is a religious organization, no matter how false its religion may be. The Edmunds Bill places it under the care of the Government of the United States, and provides for the administration of all its temporal affairs. Now, if this can be done respecting the Mormon Church, it can be done respecting the Catholic Church or any one of the many Protestant establishments in our land. And who can doubt that if all the vast property, real and personal, of the Catholic Church were taken possession of by the Government, and its management placed in the hands of fourteen trustees appointed by the President--who can doubt that it would prohibit materially the free exercise of that religion by its millions of communicants in this country? Clearly, then, the attempt to control the Mormon Church corporation by Government officials is contrary to the letter and spirit of the Constitution, and entirely foreign to the spirit of American institutions. If the United States once enters upon the business of administering church property, the Mormons may not be the last victims. Besides, if Congress has the right to appoint trustees of a religious corporation in the Territories, then the State Legislatures would have the right to appoint similar trustees in the States, and there would be nothing to prevent a legislative body governed by infidels from putting all church property into secular hands, or a Protestant or a Roman Catholic legislative body from dealing in a similar manner with the trustees of churches of an opposite faith. And, therefore, we regard this proposed act to place the control of the Mormon Church property into hands antagonistic to its spirit as a most dangerous departure from American principles. But, in the _third_ place, _the act would, in all probability, be ineffective_. It is precisely what the rules of blood and iron in Germany under the inspiration of Bismarck attempted to do with the Catholic Church a few years ago. Bismarck said just what Senator Edmunds said: "We do not propose to prohibit anybody from believing in and practising the faith of the Catholic Church, but the Government of Germany intends to take charge of all its temporal affairs--to appropriate its property and administer it as we see fit to do." But there in Germany, where the power of the Government is absolute, this was found impossible. And if impossible there, it will be doubly so here. Very likely if this proposition should become a law, and trustees be sent into the Territory, they would find themselves mere official ornaments without anything to do, for they would find no funds of which to take possession. The Mormons say that whatever property their Church has is owned and held, just as the property of the Presbyterian or Methodist Church, by the respective congregations. Formerly its property, real and personal, was held as that of the Catholic Church is--by a trustee in trust, and administered in the same way. The President of the Church, like the bishop, was the nominal owner, but held it in trust for the various congregations or parishes; but the Mormon Church authorities have determined that the property should be held and administered by and for each respective congregational or ward organization; and so you see that if trustees were appointed _they would likely find that the Mormon Church Corporation had no funds_. Along with this enactment, there is another which provides for _the confiscating of the funds unlawfully gathered by the Mormon Church_. Now, this act is not open to the same constitutional objection that the preceding is. It is a legal proposal, for only $50,000 can be held by any religious organization free from taxation; but its wisdom, justice, and practicability are very doubtful. Its execution would be exceedingly difficult, so that not many honorable men would be willing to take the position of trustees of the funds which such a measure would remove from Mormon hands. The difficulty of separating the funds unlawfully gathered by the Mormon Church from those which justly belong to it would be very great, if not insuperable. Hence it would be very hard to defend such a measure from the serious charge of arbitrary interference with the rights of property. It cannot be defended at all, unless it is put on the ground that the Mormon people, by continued hostility to the Government, have forfeited all political rights of every kind--even the right of property. It cannot be defended on the basis of justice at all. It looks to us to be a proposed theft in the name and under the authority of law. But, as has been said before, in all probability if this measure should become a law, the trustees would find no funds at all; for they could easily be transferred (nominally at least) to private parties. Just here let me say that the people should be on their guard as to what they believe concerning the Mormons and the wealth of their Church. Charges are made that have no foundation whatever in truth, and small and trivial circumstances are so exaggerated and warped that they appear as crooked monstrosities, and are presented to the world as common Mormon occurrences. A great deal that is said and published about the large amount of funds in the hands of the Mormon leaders, and the use to which they are put, has not a scintilla of truth in it, although the persons who publish it by word or pen, being misinformed, thoroughly believe it themselves. Thus, in one of the most reliable missionary magazines in our land, in May, 1885, it was stated on the best authority that the Mormons had a large corruption fund, and as a sample of the purposes to which it is put by them, it gave the following instance: "When Bancroft, the historian, was in Utah recently, he was told that if he would write certain things in his history of Utah, they would take two hundred and forty complete sets of his works, which would give him $40,000." The writer determined to use that statement as _a test case_. He, thinking that the greatest American historian, George Bancroft, was referred to, sent him a letter of inquiry as to the truth of the statement, and the following was his reply: "1623 H STREET, WASHINGTON, D. C., February 3, 1886. "_Rev. R. W. Beers, Elkton, Md._ "SIR: Yours of February 2d is received. I am astonished that you should attribute to me anything so false as that I have been in Utah, and all that follows. You ought not to have needed to ask anybody about falsehoods so palpable. "Very respectfully, "GEORGE BANCROFT." But how should any of the great number of people throughout our land who read the missionary magazine where that statement occurred know that he had not been in Utah, and that the statement was false? Then the writer, knowing of another great historian Bancroft, Mr. H. H. Bancroft, the Pacific coast historian, made the same inquiry of him, and received the following reply: "SAN FRANCISCO, February 15, 1886. "_Rev. R. W. Beers._ "MY DEAR SIR: In answer to your letter of the 8th inst., I would say that the Mormons never asked me to insert anything in my history of Utah, and never offered to take any copies of the work. "Very respectfully, "H. H. BANCROFT." The writer then directed an inquiry to the person in Salt Lake City from whom the statement in the magazine claimed to have been made, and asked him his authority for his statement. The answer was: "The Bancroft alluded to by me is H. H. Bancroft, the Pacific coast historian. His agent told me the Mormons had agreed to take two hundred and forty sets of his complete works in thirty-eight volumes, the gross amount of which (not the net amount) would be about $40,000, if he would publish a certain kind of history of Utah. Since Bancroft is a millionaire, the Mormon offer was not very tempting." But H. H. Bancroft flatly denies that any such offer was made him, and the statement must clearly be pronounced untrue. And yet the person who made the published statement was one of the leading Christian men of Utah, desirous of disseminating nothing but the truth. He was misinformed, whether intentionally or not. There is a deep-seated prejudice against the Mormons in the breasts of many in our land, which gives rise to many charges against them which have no basis of truth whatever. We must, therefore, be on our guard, and not believe quite everything that is published against them. Mr. A. M. Gibson, legal adviser of the Mormon people at the national capital, says that the reputed wealth of the Mormon Church amounting to millions "is all bosh;" that "the Incorporated Church of Jesus Christ of Latter-Day Saints is actually in debt to-day, and is a borrower of money." If that is the case, surely if the trustees were appointed according to the new Edmunds Bill, they wouldn't have many funds to handle. Another measure to break the political power of the priesthood proposed in the new Edmunds Bill is to stop the importing of converts from abroad by _abolishing the so-called Perpetual Emigrating Fund Company and appropriating its surplus property to educational purposes_. This seems to me to have not a scintilla of justice about it. The emigration fund was originated by people who had been assisted to emigrate to Utah, dedicating the repayment of the money advanced to them to assist others in the same way. It was an entirely voluntary contribution. I cannot see what right the United States has to intervene to destroy an immigration company, if it is legally conducted, simply because the religious sentiments of the Mormons are obnoxious to the people of the United States. If anything is settled in American national life, it is that no man shall be called to account for his religious opinions. And so this proposed act must be an arbitrary interference with the rights of property. If Congress has the right to dissolve an Emigrating Company and use its surplus property for educational purposes, then a Socialistic State Legislature would have the right to dissolve a railroad corporation, pay its debts, and take possession of its surplus for the common benefit; and this, surely, is a socialistic doctrine which the great majority of the American people are not yet prepared to accept. Besides, it would be _ineffective_. The attorney-general would doubtless find no funds to handle. The Mormons say that the emigration fund practically ceased to exist years ago. The emigration of Mormons now, they say, is the result of their own saving, with such assistance as their friends and relatives in the United States give them; and consequently, although the Emigration Company would be abolished, missionaries would continue to go every year to foreign countries and land converts by the thousands upon our shores and take them to Utah and other Territories to strengthen the power of the priesthood. Even if all of the measures mentioned thus far as contained in the new Edmunds Bill were enacted, the great political evil now in Utah would remain. The Territory would still be in the hands of the Mormons, and consequently in the hands of the priesthood. Another radical measure has been proposed, and was strongly advocated by ex-Governor Murray and many leading Gentiles of Salt Lake City, and was recommended by ex-President Arthur. The measure proposed is _the abolition of all Territorial government and the instituting of a government by a Federal Commission, appointed by the President, of nine persons resident in the Territory_. It is claimed that, if this commission was composed of upright, patriotic, and practical men, identified as citizens with the interests of the Territory, they would give an immense impetus to business of all kinds and induce enterprising men to settle there, because there would then be an assurance that Utah was to be in truth an _American_ territory. Now, there is no doubt at all that that would be an _effective_ remedy for the political evil in Utah. The only questions to consider are: Is it _lawful_? Is it _just_? Is it _wise_? Senator Edmunds has declared it _unconstitutional_; and although there are precedents in its favor, yet its constitutionality may well be questioned. Certainly the Territory would not have a representative form of government under a Legislative Commission. The government would be an oligarchy. Besides, not _all_ the residents of Utah are disloyal in sentiment and feeling. There are at least fifteen thousand, and probably thirty thousand, loyal citizens; but the proposed plan confuses the innocent with the guilty, and so _cannot be defended from the standpoint of justice_. ALL are disfranchised, Mormons and Gentiles, alike. And, then, it is _not wise_. The Mormons in all likelihood would not obey the local laws passed by such a commission, because they would have no voice in their making. They would not regard them as entitled to respect, and there would as a result be more internal disorder and disquiet than there is now, so that immigration of peaceable citizens would be checked rather than encouraged. Then, it lacks wisdom when we look at the evil to be overcome. The political evil to be overcome is the existence of a non-republican government in Utah. The government now there, though _republican in form, in substance is oligarchical_, the real rulers being the triumvirate who constitute the First Presidency of the Mormon Church. The problem is, how to remove that un-republican oligarchy and set up a republican government there as elsewhere. Now, see what is proposed! _A legislative commission of nine appointed by the President!_ Why, the present government there is more republican than that proposed. The government now in existence is republican _in form_ at least, and the officers are elected by the majority of the people and represent them truly. But the Legislative Commission would be not even republican in form. The people would have nothing whatever to do with their appointment--not even the Gentiles. That government would be thoroughly undemocratic both in form and substance; and even if it would truly represent the _Gentile_ population, it would only represent a minority of citizens, and consequently would be undemocratic; for the fundamental doctrine of democracy is that the majority should rule the minority. As a proper substitute, then, for the present form of government in Utah, the Legislative Commission must be regarded as strikingly wanting. It does not solve the problem. It is unwise, inexpedient, and unnecessary. Another law, which is far more just than the preceding, has been proposed recently by ex-Governor Murray (in his last official report), and was strongly advocated by Joseph Cook in his Boston Monday Lecture delivered February 8th, 1886. It was also introduced into the House of Representatives on April 1st, 1886, by Mr. Woodburn, of Nevada. It is known as the "Idaho Statute," because it has been in operation in the Territory of Idaho. _It disfranchises every man and woman who believes, teaches, or practices bigamy or polygamy, or who belongs to any organization or association which believes, teaches, or encourages the practice of bigamy or polygamy, and renders all such ineligible to any office._ That law would only disfranchise the Mormons, the disloyal element in the Territory, and would put Utah in the hands of the law-abiding citizens alone. But it is open to the grave constitutional objection of interference with a religious belief. Those who simply _believe in polygamy_ would be punished by this enactment; but our Government, whether national or State, has no right to inquire into _the beliefs_ of our citizens. It is only when they carry their beliefs into _actual practice_ of that which is contrary to the laws of the land that our Government can rightfully punish them or deprive them of civil rights. CHAPTER VII. THE POLITICAL PUZZLE (_concluded_). Objections to proposed remedies--_Gladstone_ on "Coercion"--A NEW PLAN ADVOCATED--_The Abolition of Female Suffrage_--_A National Colonization Scheme_--Natural resources of Utah--Superiority of the colonization plan over others--_The establishment of National Free Schools_--Ignorance the keystone of Mormon despotism--Public schools in Utah used for Mormon purposes--Proposed Federal Superintendent of schools in Utah--Territorial schools too few--Necessity of Government action--Prejudice disarmed by this plan--THE POLITICAL PUZZLE SOLVED. All the measures that have yet been proposed are acknowledged to be unusual and extraordinary, and are advocated only on the ground of _necessity_, which William Pitt called "the argument of tyrants." It is said that the facts to be dealt with are unprecedented. An insolent anti-American empire has for years been growing in the body politic of this country, and it must be overcome _at all hazards_. But let us pause a moment. Is not that the great doctrine of the Jesuit--"_The end justifies the means_"? That is an exceedingly dangerous doctrine to follow. No, fellow-Americans, we _must_ not, we _dare_ not, allow our righteous, passionate fervor against Mormon disloyalty to carry us so far as to violate fundamental principles of the American Constitution. Whatever we do, we must cling to the traditions of the past, and not depart from the spirit of our cherished American principles. Besides, all of these measures are open to the objection of _persecution_ from a Mormon point of view. Threats of bloody resistance, especially to a Legislative Commission, have been made by Mormons even of quiet disposition. Now, if the evil can in any way be overcome without persecution, that way is by all means to be preferred. Utah may well be called "_The American Ireland_." Ireland is practically in rebellion against the Government of Great Britain, and she bases her rebellion on wrongs and abuses. Utah is in practical rebellion against our Government, and bases her disloyalty on the ground of injustice and abuse. Coercive measures have long been tried with Ireland and have been of no avail; and now Gladstone, the greatest living statesman, advocates pacific measures. When he introduced his Irish Home Rule measure into the House of Commons on the 8th of April, 1886, the most memorable day in the history of modern English Parliaments, in his great speech (confessedly one of the greatest efforts of his life) he said: "_Coercion, unless stern and unbending, and under an autocratic government, must always fail_. Such coercion England should never resort to until every other means has failed. The basis of the whole mischief is the fact that the law is discredited in Ireland. It comes to the Irish people with a foreign aspect." So we have tried prohibitory and repressive methods with the Mormons for thirty years, and they have failed. _They will fail to the bitter end._ The longer they are tried, the worse the result. They will only increase their enmity to the Government, heal over their internal dissensions, bind them the closer together, and wed them more firmly to their peculiar beliefs, which have made them objects of persecution. History can teach us that; and so we believe that it is time to inaugurate a change--viz., to work on the Christian plan, to overcome evil with good. The plan which I have to propose to overcome the existing political evil in Utah and bring it into thorough harmony with our American institutions has the merit of being _in strict accordance with Christian principles and with American principles_, besides being, I think, _the most effective plan_ in the end that could be proposed. It involves THREE MEASURES, although the first is not absolutely essential and is advocated solely because it would greatly hasten the time when Utah would be redeemed--_i.e._, the time when the majority of the voting population of Utah would be law-abiding citizens. I. THE ABOLITION OF FEMALE SUFFRAGE in that Territory. This is one of the good measures of the new Edmunds law. I believe in female suffrage as a general principle; but I am opposed to it in Utah, as society exists there at present. We acknowledge that this measure may from one standpoint be regarded as _unjust_. It may be said that it is unjust to punish the _women_ by disfranchisement, and let the _men_ go free, especially as they are far more guilty. But, in reply, we say that there is no particular reason or justice in allowing the confessedly ignorant and enslaved women of _Utah_ to vote, while the highly intelligent women of _Massachusetts_ and _New York_ are not allowed to vote. Until there is a Constitutional Amendment granting female suffrage throughout the United States, no American principle is violated by the disfranchisement of the Utah _women_; while the disfranchisement of the Mormon _men_, who simply believe in polygamy, would be in violation of a fundamental principle of our Constitution. Then, too, it could not be regarded as a persecuting measure, for the _Gentile_ women would be in the same category with the _Mormon_ women. Besides, one of the main reasons why we believe women should be allowed the franchise is that it would show a proper appreciation of their intellectual and moral worth; but in a Territory where the state of society is such as it is in Utah, where polygamy is proclaimed to be divine, and where there are no laws against bigamy, adultery, and kindred crimes, there can be no just appreciation of woman. Female suffrage under such conditions is a mockery and a delusion. Hence we advocate its abolition. Now, see what would be accomplished by this measure, which is in thorough harmony with American principles! The Mormon vote in 1882 was 23,251 out of a total vote of 28,159. Of this vote, basing the estimate upon the number registering, the female voters were slightly in excess of one half of the entire number of Mormon suffragists. The disfranchisement of women would, therefore, reduce the total Mormon vote at least one half. The non-Mormon vote is now equal to considerably more than one fourth of the whole number of Mormon males of voting age. Consequently, with the disfranchisement of polygamists which has been accomplished, the non-Mormon vote would be nearly one third of the legitimate Territorial vote; and so by the abolition of female suffrage the problem would be reduced to this: How can the proportion of the non-Mormon vote be increased from one third of the total vote to a little more than one half? The answer to that question will obviously lead to the ultimate solution of this great Political Puzzle. This leads to the second feature of our plan. II. A NATIONAL COLONIZATION SCHEME, by which large numbers of law-abiding citizens who are non-Mormons will be induced to settle in Utah _at once_. This is the chief feature of our plan, and it seems to us the surest and speediest way to overthrow Mormonism, besides being a peaceable and Christian way. It is not a Utopian plan either, but one that is _entirely feasible_. The material resources of the Territory are vast and varied. Its agricultural area is extensive and fertile, and parts of it are well timbered and watered. Within its ample borders abound mines of the useful and precious metals, as well as of coal and other minerals. It has more forests than Nebraska. It is true that irrigation is in some degree essential to successful agriculture, but Utah is not by any means the barren region it has often been represented to be. Most people think of it as a desert--a dry land, where no great multitude of human beings can ever find a prosperous home. But it has well been called _the American Syria_. Only let the soil have due irrigation, and it needs only to be tickled with the hoe, as the proverb says, in order to laugh into harvests. You may say the sage-bush, which is seen there in large quantities, is a mark of desolation; but irrigate the pastures covered with it, and you have bountiful harvests. As in Syria, when you irrigate the Jericho Plain you have most vigorous growths, and as on the plain of Gennesaret there were originally growths similar to the vegetation on the borders of the Nile, so to-day irrigation gives extraordinary fruitfulness to the cultivated lands of Utah. It is true that the Mormon settlements extend to the full limits of the Territory in every direction, following the natural sweep of the valleys at the base of the mountains from north to south. It was Brigham Young's policy to occupy the best land as quickly as possible, but only about 500,000 acres have yet been occupied; and estimating that there are 2,000,000 acres, or the one twenty-seventh part of the territory, susceptible of cultivation (and this is a small estimate), there yet remain 1,500,000 acres unappropriated for future settlement. And so, notwithstanding the pre-emption of a large portion of the best arable lands of the Territory by the Mormons, there is yet a large and fertile acreage open for settlement. To ensure the occupancy of these wide and inviting fields by thrifty, sturdy settlers opposed to the disloyal and unlawful tenets of Mormonism, the laws relating to land-grants might be so amended as to prevent sales to those who are not prepared to prove their intention to become without reserve supporters of law and order. But besides the agricultural resources, the mineral resources are also great. Whole tiers of counties are underlaid with coal, and the mountain ranges are impregnated in all their rifts with iron and lead, silver and gold. Until the completion of the Union Pacific Railroad the vast mineral wealth of Utah was untouched, the Mormon leaders being utterly opposed to exploiting the mines, knowing that their development would bring in a non-Mormon population; but since the building of the Union Pacific and the extension branches north and south, Utah has produced $50,000,000 in silver and lead, and its other mineral wealth, except coal and salt, as yet undeveloped. Ex-Governor Murray, in his report for 1880, said: "I know of no fact why it may not reasonably be claimed that Utah will prove the richest repository of silver, gold, coal, lead, and other minerals, of all the States and Territories of the West. Certainly no four hundred miles of mountain ranges have produced as many mines of immense yields and so many mining prospects as the suggestions of science and practical observation make those of Utah appear. Many mining districts heretofore inaccessible are now in close connection by railroads with the markets. Much of the ore, on account of its low grade, has not heretofore paid to mine; but which now, on account of superior methods in extracting and reducing the ore, is made profitable. As a rule, the men who own the best prospects are not able to develop them for lack of means. Capital is needed, and with anything like reasonable business judgment can be made to realize most gratifying results." Now, with such natural resources, what might not Utah become? It is better adapted for general settlement than Nevada, and quite as good as Colorado, Arizona, or New Mexico. If its character and resources were fully and fairly set forth, it would present an attractive field to the hardy and adventurous emigrant. Rev. Dr. McNiece, of Salt Lake City, in a letter received from him February 19th, 1886, says: "This is one of the grandest and richest of all the Territories." Why not, then, encourage emigration thither of the right class? The Government might do much in this direction by offering special inducements in the acquisition of lands, as it did notably in the case of Oregon. Aid Societies, too, might be formed in the several States, as was done in the case of Kansas, when it was thought necessary to rescue that Territory from the grasp of the slave power. There is already quite a large and powerful "Gentile" element in Utah, which has for years been struggling against Mormonism. They are faithful to the Government, and are generally enterprising, intelligent, and brave. Let their hands be strengthened. They would gladly welcome large accessions to their numbers and give to anti-Mormon settlers all the aid in their power in making favorable locations. The work of colonization should be begun at once and upon as large a scale as possible; and as the result of inducements and restrictions such as have been mentioned, it is safe to say that in a brief time the population of Utah would be surrounded with a battery of influences whose electric currents would act with irresistible force in hastening the establishment of a normal condition of things. It is true that this plan would not immediately deprive the Mormons of control in the Legislature, but its effect would be to gradually introduce into it an element which would speedily make its power felt; which would afford active support to the governor and his assistants; and whose influence would soon divide the already dissentient Mormon elements, in so far as wise legislation is concerned, by winning the co-operation of the Radical Mormon Party, who are opposed to the union of Church and State; and so it is admirably adapted to break up the power of the disloyal hierarchy. A wide discretion left in the hands of the governor as to the use of the veto power (although _absolute veto_ power is a dangerous power to be vested in any man under a Republican Government), and the appointment to that position of a man of integrity and wisdom, would put it in the power of the Executive to defeat any attempt at improper legislation; while in a few years the majority of the voters of Utah would be loyal, law-abiding citizens, and the legislative power would pass into hands perfectly safe. This plan is entirely practicable, and is offered in the assured conviction that it presents the surest, speediest, and most peaceable method of solving the Mormon political puzzle. It does not transgress any American principle. It is not in any way unjust. And, surely, such a plan is far preferable to that of a wholesale disfranchisement of the loyal as well as the disloyal, not only as being more republican, but as being less likely to involve the Government in a long and bitter quarrel with a fanatic population. It does not take away any right (either the right of franchise or of property) from the Mormon people, who are now the majority of the citizens of the Territory. It could not, therefore, be regarded by them as an act of persecution. Hence it would not inflame their fanaticism nor increase their hostility to the Government; but it would tend to disarm their prejudice and animosity, for this plan would subserve their material interests by greatly increasing the value of their property. And while I do not think it would be the part of wisdom to admit Utah into the sisterhood of States until the majority of the voters are anti-Mormon, still I verily believe that by this plan, some time before that object would be obtained, many of the Mormons themselves would be on the side of the Government and would defy the political dictation of the priesthood. They could not mingle freely with a freedom-loving American people, such as this plan would surround them with, without very soon becoming imbued with some of their spirit of independence; and this would ultimately result in their breaking from the despotism of their ecclesiastical rulers. But, as another step toward disarming the prejudice of the Mormons against the Government and breaking up the political despotism of the Mormon hierarchy for all time to come, we propose as III. The third and last measure of our plan, THE ESTABLISHMENT OF NATIONAL FREE SCHOOLS all over the Territory. Edward Everett Hale has said that America is to stand or fall according as she does or does not educate the South and South-west. Until the mass of illiteracy is greatly diminished in the Gulf States, and along the Mexican border (including all the territory acquired from Mexico), great trouble may arise at any time in the United States, from the collision of the uneducated portions with the educated. In view of that fact, Wendell Phillips once said that no thoughtful man could feel sure that _one flag_ would rule this belt of the American Continent fifty years hence. The education of the South and the South-west is the great task of the statesmanship of to-day. There are a hundred million dollars lying in our National Treasury, and we do not know what to do with it. The nation should take some of it and undertake the work of public education in the Territories; for while there is some objection to national aid to education in the States, as a needless interference with State rights, yet there is no doubt as to the right of the National Government to appropriate money for educational purposes in the Territories, since they are under its immediate control. The Government should begin educational work in _all the Territories_ at once, and push it vigorously. Its future safety and welfare demand it. But especially is that necessary with regard to Utah. The despotism of the Mormon hierarchy has for its keystone the superstition and ignorance of the people. If the Government would put a public school in every school district in Utah, it would undermine that despotism quicker than anything else. Give the Mormons light and education, and they will burst the bonds of their thraldom. The Mormon priesthood, well aware of this, take great pains to keep the people unschooled. The public schools of the Territory are entirely in the hands of the priesthood, and, as a general rule, only Mormons are allowed to be teachers. They are scarcely worthy the name of schools; but, more than that, in violation of a fundamental principle of our Government, they are used for the propagation of religious tenets, and accordingly they become the means of instilling disloyal sentiments into the minds of the rising generation. If Utah is to be thoroughly redeemed, it must be through proper influences brought to bear upon the Mormon youth of to-day; but the only loyal schools at present in Utah are those conducted by the Christian churches, which are far from sufficient in number. It therefore becomes the duty of the National Government to provide a loyal system of public instruction for Utah. This could be accomplished only partially by making the Superintendent of Public Schools a Federal officer, as Senator Edmunds proposes in his new bill. The administration of such an officer, if he be properly qualified, and if he be supported by provision for the withholding of public funds from schools which instruct in matters of religion, and have also the power of vetoing the appointment of improper teachers, would so change the character of the schools of Utah as to make them efficient means for breaking down the disloyalty of the Mormons, instead of being, as they now are, a potent means for the propagation of Mormonism. But that is not all that is required. The territorial schools now established are far too few to accomplish the desired end. The National Government should make an ample appropriation. It ought to put a public school in every city ward and every considerable village. It ought to equip them with the best appliances and the best teachers. It ought to fling their doors wide open to every comer. It ought not to teach any religion, Mormon or Gentile; it need not; but it ought to inculcate principles of patriotism and loyalty, and ought to teach the pupils to think and question for themselves. The parental instinct is stronger than a hierarchy. The appetite for knowledge is invincible, even by superstition. It would not be necessary to establish a compulsory system. It would be enough to establish a free system. The schools established by the different Christian denominations have proved that. Their Gentile schools are filled. The nation's schools would be crowded. This would also go a great way toward disarming the prejudice and hostility of the older Mormons toward the Government. A great many of them are immigrants from other countries, who on landing in America were immediately taken to Utah; consequently the Mormon immigrant has known the United States only as _an enemy_. It is time that we taught him that the United States is _his friend_; and in what better way could this be done than by establishing well-equipped schools for his children? This would show that the Government had the interests of his family at heart. And we all know that there is nothing which will so soon touch the heart of a mother and father, too, as a kindness done to his child. Whatever prejudice or hatred there might have been before toward that person, after the kindness has been done to his child the prejudice departs and he treats him as a friend. So would it be if the Government would establish national schools of the best type in Utah. Many who are now its enemies would be its friends. Yes, put liberty and education in that Territory in the manner suggested, and liberty and education will solve the Mormon political puzzle. "We can let the Mormons bring over their shiploads of immigrants unhindered by us, so long as they bring them to a community made free and enlightened. We can let them build their temple, so long as we overtop it with the school-house and the college. We can let them preach their superstitious liberalism, if we invite the ready minds of the oncoming generation to demand rebelliously a reason for the faith and the fear that are preached to them." Let the Government only grant a half million of dollars, and school-houses can be built and equipped everywhere. And to what better use could the money be put? It will not cost as much to buy books and pay the salaries of competent teachers as it would to dig graves in a war of extermination, and a far better result would be effected, with no blood spilled and no tears shed except tears of gratitude; for instead of heaps of men and women unnecessarily slaughtered, we would have A REDEEMED PEOPLE--redeemed from slavery to liberty, redeemed from disloyalty to loyalty. We are firmly convinced that, if this plan were faithfully carried out in all its parts, less than twenty years would see Utah, with her rich harvests and vast mineral wealth being developed, and her million or more of people, shining forth as a bright star in the galaxy of American States, her people as loyal as those of Massachusetts or Connecticut--loyal to the very core; and where now the Stars and Stripes are cursed, trampled under foot, and placed at half-mast, they would then be greeted with loudest cheers. PART III. THE SOCIAL PUZZLE. "Proclaim liberty throughout all the land unto all the inhabitants thereof."--INSCRIPTION ON THE OLD LIBERTY BELL. "The strength, the perpetuity, and the destiny of the nation, rest upon our homes."--PRESIDENT CLEVELAND. CHAPTER VIII. Polygamy only one of the Mormon social evils--Their social system _a system of bondage_--Contrary to natural law--Contrary to the spirit of the age--PERSONAL BONDAGE of the Mormons--Missionaries _must_ go on duty--Dictation of the priesthood with regard to boarders and rents--Immigrants under their control--All members subject to Church orders--Power of the Church over daily business--Mormon mining contractors--MENTAL BONDAGE of the Mormons--Converts illiterate--The Mormon Church the opponent of free education--No independent thought--Excommunication of Henry Lawrence and others. If nine tenths of the people of our land were asked to denominate Mormonism as a social system, the answer that would be given by unanimous consent would be this: "It is a system of polygamy." And yet, after a careful study of the social condition existing among the Mormons, it is evident that _polygamy is only one of the social evils_--one of several branches from one parent stock, and therefore cannot be said to be descriptive of their whole social system. One of the great political parties of our country has denounced slavery and polygamy as "twin relics of barbarism;" and that is undoubtedly true. But with regard to _Mormon_ polygamy, it will be seen that _slavery_ and _polygamy_ do not occupy with reference to each other the relation of twin sisters, but rather the relation of _mother_ and _daughter_: Slavery is the mother of Mormon polygamy and of all the other social evils of the so-called Latter-Day Saints; and therefore the proper denomination of Mormonism as a social system would be a SYSTEM OF BONDAGE. It is consequently a system contrary to natural law as well as to the Christian conscience. According to Rousseau, the great French philosopher, man is a being by nature loving justice and order. In his opinion, in an ideal state of society each member would be free and the equal of every other--_equal_ because no person or family or class would seek for any rights or privileges of which any other was deprived; and _free_ because each one would have his share in determining the rule common to all. It was these doctrines, taking root in the minds and convictions of men, that gave us our modern state of society, and that gave us our Nation, with its free thought, free speech, free press, and free Institutions. The first public official document in which these opinions were clearly set forth was our "Declaration of Independence," which proclaimed that all men are "equal" and that "they are endowed by their Creator with certain inalienable rights, among which are life, liberty, and the pursuit of happiness." The same views also formed the element of strength in the French Revolution. The first article of the "Declaration of the Rights of Man and of the Citizen," adopted in 1789, at the beginning of the Revolution, asserts: "Men are born free and equal, and have the same rights." Indeed, these doctrines have been the source of all the social reforms of the past century. They are the guiding-star of modern civilization. They are the basis, not only of our Government, but also of our social system, which is one of liberty and equal rights. They are the spring of all noble thoughts given forth to the world and all the splendid achievements. To be majestic and ennobling, thought must be unrestrained; to be praiseworthy, deeds must be uncontrolled. In England the dominant party at present (June, 1886) is the Liberal Party, whose able leader is that "Grand Old Man," William E. Gladstone. Last fall, just before their great election, that party issued a manifesto of a very unusual character. It took the shape of a book entitled "Why am I a Liberal?" and contained definitions and confessions of political faith by the foremost leaders of the party. Among them Robert Browning answered the question in this characteristic sonnet: "Why? Because all I haply can and do, All that I am now, all I hope to be, Whence comes it, save from fortune setting free Body and soul, the purpose to pursue God-traced for both? Of fetters not a few, Of prejudice, convention, fall from me. These shall I bid men, each in his degree Also God-guided, bear, and gayly too? "_But little do or can the best of us; That little is achieved through liberty._ Who then dares hold, emancipated thus, His fellow shall continue bound? Not I, Who live, love, labor freely, nor discuss A brother's right to freedom. That is why." Those are noble words, worthy a noble poet. If he had given no other poem to the world, that would place him on the list of poets to be remembered by future generations, who are destined to be, if possible, freer than we. It is true, as Browning says, that liberty is the source of all achievements worthy the name. Horace Mann once said: "Enslave a man and you destroy his ambition, his enterprise, his capacity. In the constitution of human nature, the desire of bettering one's condition is the mainspring of effort. The first touch of slavery snaps this spring." Since, therefore, this century is the century of progress, of grand and noble achievements, LIBERTY is pre-eminently its watchword, the ruling spirit of the age. The abolition of the negro-slave traffic, the progressive obliteration of class distinctions and race distinctions in law, the liberty of combination among laborers, the extension of the franchise, the limitations of the powers of riches--in a word, all our modern popular movements are only recognitions of the principle that each individual man is born with the right to regulate his conduct and pursue his ends in his own way, provided that he does not abridge the equal rights of his fellow-men. The principle of individual liberty has been the underlying principle of the social policy of the past hundred years. But to this principle Mormonism is in the most bitter antagonism. It is true that it does not antagonize it openly. If it did, it would thereby strike its own death-blow. It claims to be in harmony with the spirit of freedom, and the official Church organ, the _Deseret News_, has for its motto, printed in large letters on its title-page, "_Truth and Liberty_." Nevertheless, it tramples all freedom under foot. Its spirit is TYRANNY. A greater despotism the world, perhaps, has never seen. That of the Persian king in ancient times, and that of the Czar of all the Russias over his serfs in more modern times, pale in comparison with the absolute despotism of the Mormon chieftain and his two councillors. The condition of society in Mormondom is that of bondage, utter and entire. The constituent elements of man are body, soul, and spirit; and _these are all in slavery_ under the social system of the Mormons. Let us, therefore, consider this subject under these _three_ heads--_personal bondage_, _mental bondage_, and _moral bondage_. I. PERSONAL BONDAGE.--Every Mormon goes through the Endowment House, from which no man emerges with his manhood remaining. He has sunk to be the slave of the priesthood. In that house an awful oath is administered to every one, obligating the individual, under fearful penalty, to uphold the Church at every cost and obey it in all things. That terrible oath unmans the whole Mormon race and brings them into bondage. The Mormon leaders claim to be infallible--men inspired, who catch the very thought of God and pronounce His words. They are the direct vicegerents of the Almighty, and are at all times endowed by means of revelations with the wisdom to guide their people aright in all things, temporal as well as spiritual. This claim is admitted by all their followers. Accordingly, in the most tyrannical way the priesthood dictates about all the affairs of the people, telling them what store they must trade at, what newspaper they must read, what school they must patronize. In fine, Brigham Young claimed that his people could do nothing without his knowledge and approval, "even to the ribbons a woman should wear." The control of the Church over all the temporal affairs of the people is as absolute as their control of purely spiritual matters. One of their prominent speakers said a few years ago: "I cannot separate between temporal and spiritual affairs. The priesthood has as much control over one as the other." Therefore the Mormons are under _personal bondage_. Their persons, their services, their property--all are under the control not of themselves individually, but of their leaders. At each semi-annual conference missionaries are appointed to go to the outside world and proclaim the doctrines of their religion. At the least calculation there are three hundred such missionaries constantly in the field, going up and down in the States of our own land, and also the countries of Europe and the isles of the sea. They must go at their own expense, and are required to stay until recalled by the priesthood. If it is necessary for a missionary to sell his last cow to get the means to pay his expenses, he must do so, even though his family should be left entirely destitute; and he is taught to believe that the greater the sacrifice, the greater the glory in the next world. A Presbyterian minister in the southern part of the Territory got the privilege of boarding in a Mormon family. As soon as the priesthood found it out this family was required to close its doors against the minister, although they were greatly in need of the money which he was ready to pay for his board. Another minister in the northern part of the Territory hired a building for a mission school from an old lady connected with the Mormon Church, and paid a month's rent in advance. As soon as the priesthood found out what she had done, they brought such pressure to bear upon her that she went to the minister and urged him to give her back the building, although in her poverty she greatly needed the rent. Is not that slavery? And yet President Taylor has stood up in the great Tabernacle at Salt Lake City and declared that they were in favor of the largest liberty for their own people and for all mankind. Thousands of converts to Mormonism are brought from Europe to Utah every season, and this large immigration is under the complete control of the Church. It can be sent to any place it is thought best. If a colony is started in Arizona or Nevada, and it is thought best to enlarge it, the immigration is sent thither. The persons must go where they are directed, however much they might prefer to settle somewhere in the beautiful Salt Lake Valley, the Switzerland of America. Every settlement is made under the direction of the Church. Not only is the foreign immigration under the control of the priesthood, but all members who have already settled either in Utah or elsewhere are subject to the orders of the Church. If the priesthood think it expedient to send a thousand or two thousand into Colorado or Arizona or any other locality, the number is divided out among the different wards, and each ward must not only furnish its quota of men, but all the means for the emigration; and the persons selected must go, although it is a great sacrifice to them to leave their cultivated lands and comfortable homes and go into the unbroken country of another Territory to again undergo the trials and sufferings incident to pioneer life. The power of the Church is also brought to bear on all the daily business of life. In the mining districts of Southern Utah, the contractors for furnishing salt, wood, charcoal, etc., are all Mormon bishops. They hire the persons under them at starvation prices, and pay them in orders on the co-operative supply stores, in which they are either principals or partners; and the men so employed never see a dollar of cash. Should one of the common people undertake to do any hauling, wood-supplying, or other business with the mines, they would get an intimation that they must desist. If this hint is disregarded, a meeting of the Council is called, composed of the bishops and apostles; and as it is shown that some one of them is being interfered with, the order goes forth from the Church that this private enterprise must stop; and this no Mormon dare disregard. If one of the mining companies undertakes to do its business with any except the bishops, every obstacle possible is thrown in its way. Teams cannot be hired. The bishop pays wages at about a dollar a day, payable from the co-operative store; but if a mining superintendent wants men, he must pay four dollars a day. Thus the Mormon bishops secure all the profits of contracts from the mines. They take possession of all the woodlands and cut off the wood, never taking the trouble to comply with the law. They rule everything with a heavy hand, and woe to the poor man who dares to try to make his living independently. The serfs of Russia in the olden time were not more abject slaves than these people under the terrible power of the Church. Independence of action is entirely taken away from them. They are in _personal bondage_. Well may we exclaim: "Genius of America! Spirit of our free institutions! where art thou?" "Shall our own brethren drag the chain Which not even Russia's menials wear?" But this is not all. II. The Mormons are not only in personal bondage, but worse than that--they are in MENTAL BONDAGE. Such tyranny as has been already alluded to is possible only because Ignorance and her handmaid, Superstition, are throwing their dark pall over the mass of the Mormon people. Mormonism grows mainly by imposition upon the ignorant and the credulous. Joseph Smith, its founder, was illiterate, and so was Brigham Young; and the mass of Mormons from the beginning were from a class of people whose education was very limited. Such also is the character of their converts now. They are gathered from the very lowest classes of the peasantry of England, Germany, and Scandinavia; and in our land the poor rural element of the Southern States, commonly called the "cracker" element, is a favorite and successful field for Mormon missionary labor, because the elders find as much ignorance and credulity among the poor whites of Tennessee, Georgia, and neighboring States, as they do among the low classes of Europe. If you go into the Tabernacle at Salt Lake City, it is said, one is reminded, in looking at the faces of the people, of what we can see in Castle Garden. The marks of ignorance are stamped upon their very countenances. It has been aptly said: "The illiteracy of the average Mormon is denser than a London fog." In an article published in the _Presbyterian Review_, April, 1881, Rev. Dr. McNiece, of Salt Lake City, said that, so far as he knew, "after three years' observation in Utah, there are only three persons among the entire body of Mormons who can make the least claim to scholarship. One of these is a woman of notoriously immoral character; one of the others is always spoken of as a religious monomaniac; and the character of the third is such as to compel one to believe that he supports Mormonism simply because of the lucrative office which it gives him." According to the teachers engaged in the Christian schools there, the ignorance met with is simply appalling. In many cases neither men nor women know how to read. Children are plenty who never heard of God, and know no more of Christ than a beggar in the city of Nineveh in the days of Jonah. History and geography are to a great extent unknown and untaught; even our own country outside of Utah is unknown. The Mormon leaders take great pains to keep their people in ignorance. Learning, intelligence, are everywhere at a discount. The civilized world recognizes the fact that the diffusion of knowledge elevates humanity. Shakespeare says: "Ignorance is the curse of God, Knowledge the wing wherewith we fly to heaven." One of the chief features of this age is the desire for universal education, and every true reformer seeks to place it within the reach of all. _But the Mormon Church is the recognized opponent of free education._ Notwithstanding the fact that the Mormon priesthood has had control of Utah for well-nigh forty years, that Territory is the only one in the United States that has not a system of free schools, open to the poor as well as the rich. The teachers with few exceptions are young, untaught, and without experience; and the schools are scarcely worthy the name. The main object of the Mormon school system seems to be to prevent the people from learning to think and acquiring information. Now, why is this? The only reason is that it is necessary for the Mormon Church to keep her subjects in ignorance to enable her to control them. This was the position taken by Brigham Young, and is the position taken by the hierarchy to-day. The plea of poverty cannot be justified, for the Church collects over a million dollars annually; but this tax of ten dollars a year for every man, woman, and child in the Mormon Church is spent, not for free schools, which would develop manhood and fit the taxpayer to be an honorable citizen of the commonwealth, but for that which rivets tighter the chains that bind the people. The minds of the people are in a condition of slavery. Independent thought there is none, and consequently free speech cannot exist. This is clearly proved, when we call to mind one of the brightest spectacles in the history of Utah. It was in 1869, when Henry Lawrence and his associates boldly stood up in the "School of the Prophets" and raised their voices in favor of free speech and free thought. A noble act of heroism that was--a stand for a righteous principle--a deed which should gain for them immortal fame, when we consider the real manhood it required for them to face such a powerful and tyrannical hierarchy. A noble fight it was on their part, but a losing fight; for they were at once expelled from the Church, branded with the stigma of apostates, their business was ruined, and they and their families were completely ostracized. That act of expulsion by the Mormon leaders is a clear proof of the fact that they are the bitter opponents of mental freedom. Who ever knew of any proposition being debated in their conferences, or any nomination voted down by the people? Who ever knew of any matter of interest being left to the people to act upon freely and unrestrainedly? _The leaders do the thinking._ They arrange all things. _The people must acquiesce and think as they do._ IS THAT LIBERTY? Milton says: "This is true liberty, when free-born men, Having to advise the public, may speak free." But free thought and free speech are not the prerogatives of the Mormons. They are MENTAL SLAVES. CHAPTER IX. THE SOCIAL PUZZLE (_continued_). Moral Bondage of the Mormons--Implicit obedience to the priesthood enjoined--_Crimes committed_ at their command--Murders--The Mountain Meadows Massacre--Lee's confession--A Mormon carpenter's confession--Theft--Falsehood--Perjury--Why was polygamy promulgated?--Why is polygamy practised? Deplorable as the condition of the Mormon is, as already depicted in the preceding chapter, that is not the worst that is to be said of their social condition. They are not only in personal and mental slavery; far worse than this, they are in MORAL BONDAGE. Sad to relate, their souls, their consciences, are enslaved, and consequently their condition is far worse than that of the negroes of the South before the Civil War. The central thought running through all the discourses of the leaders is obedience to the priesthood, and the consequences of refusing to obey counsel. It matters not how absurd the doctrine may be, or how much it outrages common-sense, if it is the declaration of the inspired priesthood, it must be obeyed; and most of the people are so steeped in superstition and ignorance that they obey without question all orders from their chiefs, and even kiss the hand that rivets the chains that bind them. The tyranny of the priesthood was well illustrated when one of the apostles on one occasion, while speaking in one of the ward meeting-houses about the solemn duty of obeying the priesthood, happened to look through the window and see a load of wood passing by. "Now I want you," said he, "to obey the priesthood so implicitly and have so much confidence in everything they tell you that if Brigham Young or any of the Twelve Apostles should tell you that load of wood is a load of hay, you would all say, 'Amen, that's a load of hay.'" Even though their very eyes should belie the statement of their leaders, yet they must accept it as true, because, forsooth, it came from inspired lips; and although they might be commanded to do that which their own consciences disapproved, yet they must do it, because it is a command given under inspiration, and their consciences are lulled to sleep by the Jesuit doctrine, "The end justifies the means." Surely, that is not religious liberty. On account of this moral bondage, the worst crimes have been committed against both God and man, which have been laid at the door of the Mormon people, when in reality they were only the tools of the Mormon priesthood and the victims of an enslaving fanaticism. They themselves would not have committed them if they were allowed to do what their own consciences dictated; but at the command of the mouthpiece of the Almighty Himself they dared not disobey. I. Thus, they have been guilty of MURDERS and ASSASSINATIONS for no other reason than that the hierarchy uttered their mandates that they should be accomplished. Take, as an example, the _Mountain Meadows Massacre_, which is, perhaps, the darkest page in the history of Mormonism in Utah. It was a horrible butchery of one hundred and twenty innocent men and women who were emigrants on their way from Arkansas to California; and the dastardly deed cannot by any means be justified. For a long time the massacre was a deep mystery, and the Mormons asserted that it was done by Indians; but the mystery has been unravelled, and it is now known that that cruel deed lies at the door of the Mormon Church, the murderers being Mormons with some hired Indians, all led by John D. Lee, who was convicted of his crime and executed on the ground where the murder occurred March 25th, 1877, almost twenty years after the commission of the crime. There were, no doubt, aggravations at the time leading the Mormons to the commission of the crime which we should remember. Ordinarily the Mormons were glad to see the arrival of Gentile emigrants _en route_ for the far West, as it gave occasion for trade and barter; but at this time _Federal troops were advancing toward Utah_, and consequently a spirit of intense hatred toward the Americans and toward our Government was kindled in the hearts of the Mormons, and especially of their leaders. Their persecutions in Missouri and Illinois came up before their minds to increase their hostility against the Gentiles. Just then it was that there came within their borders this train of American emigrants. They regarded them naturally as enemies, and their very presence at that time was a powerful incentive to their extermination. Moreover, these emigrants were from _Arkansas_, where only a short time before Orley P. Pratt, one of the first Mormon apostles, had gained his crown of martyrdom; and his murderer was not even arrested. Now the opportunity of avenging the death of one of their leading Saints was put within their reach, and this fact was another powerful inducement to commit the crime. But after all is said that can be said in extenuation of that terrible deed, it stands forth as _a most foul, shocking_, and _unjustifiable butchery_. Brigham Young, as Governor of Utah, was in honor bound to protect those emigrants on their way across his Territory, and yet he was the author of their destruction. On the fourth day after the emigrants left Cedar City, in Southern Utah, about sixty Mormons, painted and disguised as Indians, it is said, left that place in pursuit of them. They were under the command of Bishop John D. Lee, and had all the equipments of a military force except artillery. Lee invited the Piute Indians to accompany him, and he directed the combined forces of the Mormons and Indians throughout the entire siege. At Mountain Meadows the victims were overtaken. They were taken completely by surprise, but they at once corralled their wagons and prepared for defence. For four days they fought heroically. During the third day's battle it became a necessity with the emigrants to get water. It was in clear view, but it was covered by the rifles of the Mormons. Hoping that the latter might have pity on children, they dressed two little girls in white and sent them with a bucket in the direction of the spring. _The Mormons shot them down._ The morning of the fourth day Lee told the men under his command that his orders were to "kill the entire company except the children." In order to do this, he used finesse and stratagem. He sent a flag of truce to them, offering to protect them from the Indians if they would lay down their arms. Putting confidence in his promise, they marched up to the spring where Lee stood, and placed themselves under his care. The line of march was then taken up, and after the distance of half a mile had been traversed Lee gave the command to halt; then immediately the command to shoot them down. All the men and women were slain, stripped of their clothing, and left without burial. In 1859 General Carlton raised a cairn of stones over the bleached skeletons of the victims. Upon one of the stones he caused to be written: "Here lie the bones of one hundred and twenty men, women, and children from Arkansas, murdered on the tenth day of September, 1857." Upon a cross-beam he caused to be painted: "Vengeance is mine, saith the Lord, and I will repay it." Brigham Young ordered this monument to be destroyed, and said the inscription should have read: "Vengeance is mine, saith the Lord, and I _have_ repaid it." Lee was at length tried and executed for his part in that terrible butchery, but he was only the instrument of the Mormon leaders. He was in moral bondage, bound to carry out the wishes of his leader, however willing or unwilling he may have been to do so. He would never have ordered that massacre if he had not received an express command, nor would his troops have done the dastardly deed. _But they were in bondage._ This may be clearly proved from the dying confessions of Lee, which were published after his execution. On the night previous to the massacre the Mormons held a council meeting. In describing that conference, Lee says: "I know that our total force was fifty-four whites and over three hundred Indians. As soon as those persons gathered around the camp, I demanded of Major Higbee what orders he had brought.... Major Higbee reported as follows: 'It is the orders of the President that _all the emigrants must be put out of the way_.' He then went on and said that none but friends were permitted to leave the Territory, and that as these were our sworn enemies, they must be killed. The men then in council knelt down in a prayer circle and prayed, invoking the Spirit of God to direct them how to act in the matter. After prayer Major Higbee said, 'Here are the orders,' and handed me a paper from Haight. The substance of the orders were that the emigrants should be _decoyed_ from their stronghold and all exterminated, so that no one should be left to tell the tale, and then the authorities could say it was done by the Indians.... I then left the council and went away by myself, and bowed myself in prayer before God, and asked Him to overrule the decision of that council. At the earnest solicitation of Brother Hopkins, I returned with him to the council. When I got back, the council again prayed for aid. After prayer Major Higbee said, 'I have the evidence of God's approval of our mission. It is God's will that we carry out our instructions to the letter.' The meeting was then addressed by some one in authority. He spoke in about this language: 'Brethren, we have been sent here to perform a duty. It is a duty that we owe to God, and to our Church and people. The orders of those in authority are that all the emigrants _must_ die. Our leaders speak with inspired tongues, and their orders come from the God of heaven. We have no right to question what they have commanded us to do; it is our duty to obey.' I, therefore, taking all things into consideration, and believing as I then did that my superiors were _inspired_ men, who could not go wrong in any matter relating to the Church or the duty of its members, concluded to be obedient to the wishes of those in authority; I took up my cross, and prepared to do my duty." From that confession it is clear that Lee revolted at the idea of the massacre, his conscience did not approve of it, and in committing it he acted as a slave, as a martyr, regarding it as a _cross_. So doubtless it was with others under his command. It is related that a missionary teacher asked a carpenter to make some repairs to her school-house. The Work was done at noon-time, when the children were away from the school; and one day the man said, "I believe you are a Christian, and I want to ask if you think I can be forgiven for helping in the Mountain Meadows Massacre. I want to tell you; it is on my mind all the time; but if you betray me my life will be of no account." The teacher said she would not betray his confidence, and she believed, whatever his sins might be, they would be forgiven if he repented of them. The carpenter then told her how a lovely, golden-haired little girl was sent to a spring for water that dreadful day, and that he was one of those commanded to shoot her down; that her look of entreaty was forever before his eyes; and then the strong man wept at the remembrance, while making his confession, of a barbarity that he dared not refuse to accomplish. Was not that man in moral slavery? Now, as that massacre was executed on account of the moral bondage of the Mormons to the priesthood, so also was the dastardly murder of Dr. J. K. Robinson in Salt Lake City in October, 1866, the murder of the Aiken party of six persons, the Potter and Parish murders, and the five hundred or more other assassinations which stain the history of the Mormon Church. II. But not only has murder resulted from this bondage. THEFT is indulged in, not because their consciences approve it, but because they are taught by the priesthood that the plundering of all those opposed to them, whenever an opportunity occurs, is a duty, because whatever is taken from the ungodly Gentiles is that much put into the treasury of the Lord. III. FALSEHOOD, too, is indulged in, whenever it will conduce to the benefit of the Church and shield her members from harm. A Mormon apostle, in an address at Nephi, Utah, cautioned the children, when asked how many wives their fathers had, to reply that they didn't know. "I'd rather have you tell a lie," he said, "to defend your friends and parents, than tell the truth, that will bring trouble upon them." The Mormons evidently do not pattern after the Apostle Paul. IV. PERJURY is indulged in to a large degree at the command of the priesthood. Dora Young, one of the daughters of Brigham, apostatized and declared that the first thing that opened her eyes to the atrocities of Mormonism was her father's wholesale perjuries. John Taylor, the present President of the Church, has also set the people the same example. When placed upon the witness-stand, he has always been a very forgetful man, and could never recollect anything that would be of value in any case against any member of the Church. Such an utter absence of memory was, perhaps, never before exhibited in a court of justice. George Q. Cannon, also of the Mormon Presidency, the ruling spirit of the Mormons, said that he did not know whether any record of plural marriage is kept or not, although it is said that that book is one of the most important books they have. Now, when the leaders commit perjury in that way, what can be expected from those who regard them as gods and as capable of no wrong act? And so we find that Judge Zane had to dismiss one case altogether, owing to the lack of evidence through false swearing. Women in polygamy have sworn that they did not know the father of their children. A daughter of Brigham Young professed on the witness-stand recently not to know that her sister was married, although her sister had had a child by her polygamous husband, and she had been in and out of the house frequently. Some time ago a Mormon mother was called upon to testify before the Grand Jury as to the marriage of her daughter to a well-known polygamist. The mother testified that she knew nothing about the marriage of her daughter, and denied knowledge of any facts connected with it; and afterward, on being questioned by one of her lady friends how she could swear to such a lie, she answered: "I only lied to their God; I did not lie to my God; and the authority justified me in doing so." Oh, what a picture of moral slavery does that present before our minds! The fearful oaths taken by a Mormon when he passes through the Endowment House require him to defend a member of the priesthood even by perjury, if necessary. V. But that is not all, nor the worst. Under the head of moral bondage, I think, must be put that vice, which is called a relic of barbarism, and which has put Mormonism in antagonism to Christian civilization and the laws of our land. I refer to the practice of POLYGAMY, which is with many synonymous with Mormonism, but in reality is only one of the evils of that social system. Mormonism had its birth in 1830. Polygamy was not promulgated until twenty-two years after, although Joseph Smith, it is alleged, received a revelation on the subject nine years before its formal declaration to the whole Mormon race. In dealing with Mormonism as a system, it must ever be borne in mind that polygamy does not form a part of the organic structure of Mormon society. It is an invention, recent in its establishment, and wholly an exotic in this country as well as in the countries from which Mormon recruits have been largely gathered; and it has been from the commencement to this hour an open and conscious defiance, not only of the public sentiment of the country, but also of its laws. It has known itself to be a transgressor, and every polygamous marriage has been deliberately contracted with this knowledge. The question at once arises, WHY WAS IT PROMULGATED UNDER SUCH CIRCUMSTANCES? What was the object of the leaders in declaring it to be a divine revelation? While it may seem to many that polygamy is only an element of weakness in the Mormon institution, and destined to bring destruction upon the entire system, yet if we study the subject carefully it will be seen that it contributes strength to Mormonism in many ways. 1. In the first place, their numbers are increased much more rapidly than could be done by the monogamous system which is in vogue in our land. 2. In the next place, it gives a firmer union to the Mormon people, so that apostasy cannot occur so frequently as it did in Missouri and Nauvoo. By polygamy the Mormons are separated from all the rest of the civilized world; and as the world repels them, they are driven in upon themselves, to be welded closer together, to be mutual supports to each other under persecutions and trials. The unfortunate women who practise polygamy and the children begotten from it, even if they become malcontent, yet know themselves to be caught in a net from which they see no escape; and they remain in their place and practise, because, though their hearts are broken, their homes are saved by a religious sanction from foul disgrace. And even the thousands who are not polygamists (for not more than one tenth of the Mormons are polygamists) will uphold polygamy, because some near relatives, as sisters or daughters, are practisers of it. They, therefore, although not in polygamy, will yet stand up for it; and for them, too, with the actual practisers, it becomes a bond, binding all together into a unity amazingly compact and unbreaking. Having thus endeavored to answer the question, Why was polygamy promulgated? let us now direct our attention to another and more important question, WHY IS POLYGAMY PRACTISED? Many suppose it is practised because it allows full sway to the passions of the sensualists, who are the only persons who practise it; but that is a great mistake. Some sensualists there doubtless are, who are polygamists, in Utah; but at the least nine tenths cannot be branded by any such infamous name. It is practised not because it is loved by the people and desired by them, but because they are urged--yea, commanded by the infallible priesthood to practise it. They regard it as the command of God; and that is the only reason why it is practised by ninety-nine out of every hundred of the polygamists of Utah. _It is because they are_ MORAL BONDMEN. Even Brigham Young openly avowed that when Joseph Smith gave him the order for the first time it was a great trial to his soul; and it is said that the locks of an apostle turned white in a single night when he was commanded to take another wife. The idea of taking a second wife to a man who is happily married is extremely distasteful. Polygamy, therefore, has enslaved the Mormon men, blunting all the finer feelings of their soul. But if the men are enslaved by polygamy, the women are martyrized. A writer on Mormonism has said: "Whoever has read debasement in the women of Utah has done them injustice. Some there be who are devoid of refined sentiment and the nobler instincts of the sex, but no women in history ever deserved more respect and sympathy than the true women among the Mormons." They are taught to believe that polygamy is a divine institution; they are taught that it is their duty to make a self-sacrifice--to bear the cross in order to receive the crown. They are forbidden to covet the entire love of their husband's heart, because God designed to purify them from all selfishness and, besides, had commanded that if any oppose this revelation on "Celestial Marriage" they shall be destroyed; and while the Mormons do not use any visible coercion to draw persons into this complex marriage, yet that revelation, with its accompanying threat, stands like a frightful ogre, hanging over them like a doom, and sounds the death-knell to their happiness. The Mormon men have claimed that the women get accustomed to plural marriage and are happy in it; but that is a libel upon the nature of woman. Surely no woman ever desired to share her husband with another, and no husband could ever please two wives. No; the wives of polygamists in Utah are living martyrs. What days of silent grief and misery they must endure! The story of such women can never be told. Many a young wife has exclaimed: "I am fainting by the way; but for my children's sake I must bear up. What will be the end of all this suffering?" Many more have found early graves, the strain of mental anguish, added to physical labor, proving too much for their powers of endurance. In thinking or reading of such heart-rending sorrows, one is impelled to cry: "How long, O Lord, how long!" And yet this moral bondage is suffered in this land, which is famed for its light and liberty. It is a shame and disgrace to our nation. "How good to lead the nations of the earth In every field of valor and of worth! How good to hold the lightning in our hands, And flash our energies to other lands! How sweet erewhile to see the slave go free! How dear to-day the breath of liberty! How good to draw the larger, purer breath, After the years of battle and of death; To feel how well our country bore the strain, And settled back to rectitude again! "And yet--and yet, just now a wailing came Out of the West--our women steeped in shame, The name of wife and mother made disgrace, Home in our midst become the vilest place! What if no black wrist feels the iron chain, When snow-white breasts must bear the scarlet stain? What if the old plantation homes in ruin lie, If Mormon temples proudly kiss the sky? * * * * * The day-break of true chivalry is now; And every knight is ready for the vow. * * * * * How shall our flag, by Freedom's breath unfurled, Greet Liberty enlightening the world! Cowards! The brazen image at a glance Shall see the craven in each countenance! The torch it bears in its uplifted hand Shall not make light the shame-spot on our land. Day-break indeed! The midnight is not past. Freedom, forsooth! Not while yon temples last! Enlightenment! Our bitter inland sea Gives back the word in shameless mockery!" CHAPTER X. THE SOCIAL PUZZLE (_continued_). _Reasons why Mormon slavery is maintained_--Hope of earthly gain--Complete organization of the Mormon Church--Prospect of promotion in office as a bribe--Fear of earthly loss--System of espionage--Apostasy formerly punished by death--Mode of inflicting the punishment--Social ostracism--Religious conviction the mainstay of the Mormon social system. Having already shown that the Mormon social system is a system of slavery so complete as to bind with its fetters body, mind, and soul--the entire man, let us now briefly inquire into THE REASONS WHICH CONTRIBUTE TO THE MAINTENANCE OF THIS DEGRADING SYSTEM, which is so utterly hostile to the enlightened and progressive spirit of the age. I. There is, first, THE HOPE OF EARTHLY GAIN. There is probably no system on earth which has a more cunning and complete organization than the Mormon Church. Supreme over all is the President, with his two Councillors. Then come the Twelve Apostles, who, in connection with the President and his Councillors, form a High Council, from whose decision there is no appeal. They may be regarded, therefore, as the masters in this system of slavery. Then come the Seventies (who are travelling missionaries), high-priests, elders, bishops, teachers, and deacons. One of the most cunning things about the organization is the large number of office-holders. There are over 23,000 officers reported as belonging to the Church--that is, one out of every three men holds an office either of honor or emolument. Each of these has a hope that if he is faithful to his masters he will be in time promoted. If any one of these 23,000 officers is disposed to criticise or become dissatisfied with the system, the office which he holds, and especially the prospect of future promotions, acts as a bribe to submission and acquiescence. Thus the hope of earthly rewards is one of the great sources of strength to the Mormon system, holding it intact. II. Then, there is THE FEAR OF EARTHLY LOSS. Hope and fear both operate upon the minds of the people, and cause them to submit to be bound by the chains of a tyranny whose equal can be found only by going back to the Dark Ages. The Mormon hierarchy has a system of espionage, by which they are kept informed in regard to the feelings of all the people. The whole Territory is divided into twenty stakes or districts, each of which is presided over by a high-priest. These districts are again subdivided into about two hundred and thirty wards, each of which has a presiding bishop. The teachers and deacons are his subordinates, whose duty it is to visit each individual in their respective wards and find out all about his affairs, both temporal and spiritual. In this way, through all these various gradations, the leaders are able to put their finger on every man, woman, and child in the whole Church. Before the Gentiles forced their way into Utah, and Government troops were stationed there, if any of the Mormons were, through this system of inquisition, found to be discontented and unsubmissive to the priesthood, inclined to free thought, free speech, and free action, he was soon taught a lesson by the "Avenging Angels" that silence is the better part of discretion, or that "dead men tell no tales." The Church held every man's life in its hand. Terrible was the punishment meted out for any offence or act of insubordination. It is only a few years ago that it was the practice to inflict what they call _blood atonement_ for any flagrant offence to the Church or any disregard of its orders. Brigham Young, after the people were well established in Utah, alluded on one occasion in a public address to the persecutions in Missouri and Nauvoo, saying that they always began with apostates and disaffected spirits; and then he said: "Do we see disaffected spirits here? We do. Do we see apostates? We do. I say to those persons, you must not court persecution here, lest you get so much of it you will not know what to do with it. Do _not_ court persecution. Now, keep your tongues still, _lest sudden destruction come upon you_. _I say, rather than that apostates shall flourish here I will unsheath my bowie-knife and conquer or die._ Now, you nasty apostates, clear out, or judgment will be put to the line and righteousness to the plummet. Let us call upon the Lord to assist us in this and every good work." President H. C. Kimball, in an address delivered in Salt Lake City August 16th, 1857, said: "If men turn traitors to God and His servants, their blood will surely be shed, or else they will be damned;" and this doctrine was put into actual practice. The culprit was never allowed an opportunity for defence. He remained in blissful ignorance of his danger, until at midnight there came a knock on his door, and he was ordered to accompany the four or five masked men that confronted him when he opened the door. Then he knew his doom, and so did his family, who knew they looked their last upon him. Being led to a secluded spot, a shovel was placed in his hands, and he was made to dig his own grave. He was then seized, forced upon his knees, his head held over the grave, and his throat cut from ear to ear. His blood flowed into the grave, into which his body was thrown and covered up, and no more was ever heard of him. His family dared not mention their suspicions, and no Mormon ever dared to be inquisitive or mention his name. Such instances were by no means rare. Now the influx of the Gentiles has caused them to be more careful how they punish apostates or insubordinates; but we know little or nothing of the secret punishments that are still inflicted. The practice of blood atonement is now stopped by the necessity of circumstances. In the presence of thousands of Gentiles and Federal troops and Federal control, the Mormon Church dare not any longer enforce its commands by the pistol and the knife; but it has means of control none the less effective, which it does not hesitate to use. The apostate is now, it is said, handed over to "the buffetings of Satan," to be cursed in his business, in his family, in his body, in his mind, in all things that belong to him; and the Mormon priesthood have the will and power to see that these prophetic curses are fulfilled to the letter. There does not exist upon the face of this broad earth a more complete social ostracism for religion than in Utah. Not many months ago a girl brought home some sewing which she had for a Christian woman. The girl looked round upon the happy home and burst into tears. Upon being asked the cause of her grief, she replied: "Oh, that I lived in a happy Christian home! You think me a Mormon, but I have _never_ been a Mormon at heart. My mother was once the wife of a Presbyterian clergyman in England. About three years after her marriage my father died. I was the only child of my parents. My mother's people became Mormons, and my mother emigrated with them to Utah, bringing me with her. Here she married a Mormon, and I have been carefully taught in their religion; but I have my father's Bible, sermons, and diary. I know that his religion is true, and not this Mormon doctrine, which teaches of gods many, and heaven attained by sensual courses--women earning their salvation and exaltation in heaven by becoming the polygamous wives of some wicked man. I loath it; but I am poor. I can only do plain sewing for a living, and while I remain with my mother she will charge me nothing for board. I am not strong, and often sick. If I come out boldly and say, 'I will go to the Church of my choice and worship God according to the dictates of my conscience,' I shall be turned into the street, perhaps be denounced as a bad character--not an uncommon thing in Utah--and come to want. No, I must stop at home, be quiet, worship God in my heart, and pray for forgiveness." If a man apostatizes who is in business he is no longer supported by the Mormons, and they in many places are nine tenths of the people. He is despised. He can get no work, since the Mormons control nearly all business contracts. The Mormon people will no longer hold intercourse with him. His family is the butt of ridicule and contempt, and his children are insulted and stigmatized. The entire family is as completely ostracized as though they had been convicted of an infamous crime. Now, it certainly requires strong heroism, real, sterling manhood, for one to face such a prospect for his family. Most people would obey the dictates of the hierarchy, whatever they might be, rather than bring such loss and shame upon themselves and their children. Thus it is seen how fear of earthly loss enters as a prominent factor in holding the Mormon people in bondage. III. But lastly and chiefly, there is STRONG RELIGIOUS CONVICTION, which is the main prop of this social system. In discussing the Mormon puzzle in Utah, we must not forget that for twenty years this community was isolated by a thousand miles of barren waste from civilization. During this time it was literally a kingdom within itself; and Brigham Young was king, his word law, his command a commandment from God. During that time the present generation of Mormons were reared; and it is their strong conviction that the word of the priesthood is the word of God. If we only glance at history, we will find many evidences of the great power of "Thus saith the Lord" over the minds of men. For religious conviction persons have burned at the stake and endured all manner of physical torture, to say nothing of the travail of soul through which they have passed. It is to this power, also, that Mormonism owes its strength. So strong is its control that the Mormons dare not, for fear of the loss of their soul's salvation, enter protest against any command coming, as it does, with these words prefixed: "Thus saith the Lord." The priesthood claim to have control of the "seals" and "keys" by which the gates of both heaven and hell can be opened and shut; and they take the keys by which they pretend to open the gates of vengeance and rattle them above the heads of the uneducated and superstitious, until they are frightened into believing that, if they should disobey any edict of this priesthood, they would be consigned to the flames of eternal fire. It is this fear of the loss of their souls if they disobey, and the conviction that their leaders cannot command anything but what God has commanded, that is the strongest pillar that holds up their social fabric. Thus do the Mormon people with their own hands rivet the chains which bind in a fearful bondage their bodies, their minds, and their souls. CHAPTER XI. THE SOCIAL PUZZLE (_concluded_). THE SOLUTION OF THE SOCIAL PUZZLE--Mormon slavery and negro slavery compared--The duty of the Government to break up Mormon slavery--The remedy the same as for the political evils of Mormonism--Brigham Young opposed to immigration of Gentiles--A growing spirit of restlessness--Necessity of surrounding the youth with an atmosphere of freedom--_Personal Bondage_ of the Mormons overcome by Gentile colonization--Social ostracism no longer dreaded--_Mental Bondage_ overcome by national schools and colonization--_Moral Bondage_ overcome by the same means--This policy not to be confounded with the let-alone policy--An apparent policy of toleration--The alarmist's cry and its answer--The Mormon standpoint not to be overlooked--The cry of unconstitutionality--The proposed Polygamy Amendment to the Constitution--The cry of religious persecution--Imprisonment preferred to sacrifice of principle--Law impotent to break up polygamy--Supposed captivity of Mormon women a mistake--Mass-meeting of Mormon women to plead for polygamy--_Senator Hoar_ on the solution of the social puzzle--How the law should be enforced and its probable effect--Superiority of the colonization plan over any other plan--Its effectiveness proved by the Oneida Community--_The Social Puzzle solved_--The duty of the nation, the citizen, and the Church. If our diagnosis of the Mormon social system is correct, then the only effectual remedy will be one that reaches the real evil, which is _slavery_; and as polygamy is only one of the results of slavery, remove the cause and the result will likewise be removed. But this slavery of the Mormons is very different from the negro slavery in the South before our Civil War. The latter was a legalized traffic, and the remedy for it was _law_. The slavery of the Mormons is a voluntary one, and rests not upon law but upon religious conviction; and hence _law cannot be an effectual remedy_. The Mormon Puzzle, then, is a much harder one to solve than the Negro Puzzle before the war, and will require a longer time for its solution. The galley-slave realizes his bondage, feels his fetters, hears the twang of his master's whip, and longs and plans for a release from his servitude; but he who is enslaved by a mental or moral dogma, while he thinks he is of all men the most free, is in the most fearful condition of slavery. This is the condition of all those who, like the Mormons, are compelled to yield a blind obedience to the teachings of an infallible priesthood; and it must necessarily be the case that all such are unfitted to discharge the duties pertaining to independent citizenship. He, and he only, is fitted to become a worthy citizen of our nation who strives to be an independent thinker, and who follows no guide but his own conscientious sense of right and wrong; but he, and he only, is a good Mormon who obeys counsel without question or gainsaying. It is, therefore, the imperative duty of our Government to break up this slavery among the Mormons, and to do it as speedily as possible. The Government is responsible for the growth of this system within its domains, and it is in duty bound to eradicate its evils so far as it lies within its power; but thus far the root-evil of the system has not been recognized. All the efforts of the Government have been directed only against one of the branches--namely, polygamy. The real evil is slavery, and it seems to us that the same remedy we suggested for the solution of the Mormon Political Puzzle is the proper solution of the Mormon Social Puzzle. 1. A NATIONAL COLONIZATION SCHEME, which would surround the Mormons with a people imbued with freedom, and exercising freedom of thought, speech, and action. 2. THE ESTABLISHMENT OF NATIONAL FREE SCHOOLS of a high order all through the Territory, by means of which the rising generation would be continually surrounded with an atmosphere of freedom. Nothing can change old Mormons, either men or women; but the young men and women--the rising generation--may be reclaimed. The system of bondage in vogue in Utah can only be successfully maintained by its being isolated. The system thrived abundantly under Brigham Young, because it was entirely isolated from the rest of the nation. There were at various times individuals who dared to assert their God-given reason and freedom; but being alone in the Territory, they were soon silenced. But individual thought and expression have more encouragement now that the days of isolation have to some extent passed away by the opening of the Pacific Railroad and the mines of Southern Utah, and the influx of several thousand Gentiles. Brigham Young knew that the immigration into Utah of a large non-Mormon population would be the death-blow to his system, and so he used every means in his power to prevent it. He opposed most strenuously the opening of the railroad and the mines; but they were both opened by the aid of United States troops. In the same year that the Pacific Railroad was opened Henry Lawrence and his associates made their noble stand in behalf of freedom of thought and action, and against the dictation of the Church in temporal affairs; and ever since then there has been a growing spirit of independence. Among the young there is a growing restlessness and an increasing sense of shame and wrong. The conditions are becoming dangerous, and the leaders see it. The American flag is overhead. The bombshells which issue from a free press are being heard and felt. Some flashes of the electric light of knowledge are to be seen, and some of the hopes which make jubilant the souls of American youth elsewhere are causing thrills in hearts in Utah which have heretofore been stolid. The thing for us to do is to surround them with an atmosphere of freedom, so that they will drink it in with every breath; and it will not be long before it will permeate their entire lives. Their _personal bondage_ would be overcome by their coming in contact with a people imbued with the true American sense of freedom. In a few years no fear of consequences would prevent them from asserting their rights. The tables would be turned, and woe to them who should deliberately trample their freedom under foot! Moreover, by bringing in a large population of non-Mormons, social ostracism would not be dreaded as it now is. If the majority of the people were Gentiles, pecuniarily it would be to the advantage of a man in every way to break loose from his bondage to the Mormon priesthood. Think you that a man would work under a Mormon bishop for one dollar a day when under a non-Mormon he could double his wages? Think you that he would continue to allow the priesthood to swallow up about one half of his income when his income would be trebled each year if he broke away from their power? Surely not. Then, too, the _mental bondage_ of the people would thus be overcome. Even aside from the establishment of national free schools, the illiteracy of the people would be greatly overcome by the system of colonization proposed; for a much more enlightened class of people would be brought in, and by contact with them the scales of ignorance to a great extent would drop from the Mormons' eyes, and they would see their bondage; and to see it will be to break from it. Besides, the schools would inevitably be made free and greatly improved; and the newspapers would be greater in number and scattered all over the Territory; and who can estimate the power of a free press? Moreover, the _moral bondage_ of the Mormons would thus be overcome. Even now, with only a small number of Gentiles in Utah, the Mormon leaders dare not command their followers to murder and assassinate as once they did; and polygamy would be more effectually overcome in that way than in any other. But the policy which I here advocate must not be confounded with the let-alone policy which has been advocated by some, but which is a policy which no true lover of humanity, if he knows the enormity of the existing evils of the system, can hold for a moment. It was that policy which has caused the system to attain its present rank growth. It was that policy which has brought disgrace upon our nation in the eyes of the civilized world. Shame that it should be held by any American! Was it the let-alone policy by which the awful oppression of the priesthood was first broken in England by that immortal hero and champion of liberty, John Wicliffe? Was that the way in which Luther brought deliverance to the oppressed thousands of Germany, and Knox established civil and religious freedom upon the shattered ruins of priestly corruption and tyranny among Scotland's hills and vales? The let-alone policy was tried in our land with negro slavery for more than a hundred years. Did it die out? Let the answer come from the half million graves where sleep the unreturning heroes of the Blue and the Gray. Accordingly, the policy which I advocate is not the let-alone policy. Far from it. It is rather the antipodes of that policy, the furthest remove from it possible. Instead of letting every Mormon alone in his voluntary bondage, _it touches every Mormon_; it brings a power to bear upon every one which he cannot help but feel. It brings him into personal contact with the spirit of freedom as it is exemplified in the genuine American. True, it may be called a policy of toleration; but therein lies its strength and its superiority over any purely repressive policy, for it is regarded as an axiom that to tolerate error where truth surrounds it is the best means for its destruction. The evils in the Mormon system would long ago have been sunk out of sight but for its isolation from vital contact with truth. What the result of a battle between Truth and Error will be is known to all; but to conquer, Truth must be brought into close contact with Error. The trouble has been that Utah until quite recently has been hedged in by a Chinese wall of separation, so that Truth and Liberty have been shut out. The plan we advocate breaks down this Chinese wall entirely, and lets in the light of Truth and Liberty upon every Mormon soul. It allows Truth to have free course and fair play. There will then be a hand-to-hand combat between Truth and Error; and who can doubt as to the result? "_Truth is mighty and will prevail._" But some alarmist may cry: "Ah! but it will take time for that moral battle to be fought out to the end, and in the mean time the horrid cancer will spread and spread, and even our own families will not be safe from its infection." But, in reply, it can be said that nothing short of the annihilation of the Mormons would overcome polygamy very soon. Even at the shortest, it will take several years to accomplish its effectual overthrow. The Utah Commission, in their report to the Secretary of the Interior, September 24th, 1886, deemed it proper to reiterate on this point what they had before said in their report for 1884, viz.: "As the Government has to deal here with a people who are wonderfully superstitious and fanatically devoted to their system of religion, the public should not expect, as the immediate result of the present laws of Congress, nor indeed of any legislation, however radical, the sudden overthrow of polygamy; and the most that can be predicted of such legislation is, that it will, if no step backward be taken, soon ameliorate the harder conditions of Mormonism, and hasten the day for its final extinction." Furthermore, the cry that "even our own families will not be safe from the infection of this ever-spreading cancer" is nothing but sheer cant--such a cry as the ranting demagogue might raise; and it only shows how ignorant most people are in regard to this question of Mormonism, even those who claim to understand it. Polygamy is not taught by the Mormon missionaries, and is not practised outside of Utah, and is practised there only by a small minority of the people. In the letter of the First Presidency to the Mormons at their semi-annual conference, dated October 6th, 1885, there were the following statements, coming from the head of the Church, and which are known to be true: "We never have believed or taught that the doctrine of celestial marriage was designed for universal practice.... There appears to be a fallacious idea abroad regarding this doctrine. It has been asserted that there was a design to propagate it outside of our community, and thus introduce into the United States an element opposed to the Christian views of this and other nations. On the contrary, our elders have been instructed not to introduce the practice of that principle anywhere outside of the gathering-place of the Saints; and they do not preach it abroad to any extent, even in theory, except on occasions when it is called for or when they are assailed on account of it.... It should also be understood that the practice is not generally admissible even among the Latter-Day Saints. It is strictly guarded, the intention being to allow only those who are above reproach to enter into the relationship.... The idea, therefore, that plural marriage is a menace to the general monogamous system is without foundation. This fallacy is further exhibited by the fact of the popular antipathy with which it is regarded, people outside of our Church exhibiting a disposition the reverse of favorable to its establishment in other communities, making the extension of its practice abroad impossible." No; our own homes are not in much danger from this evil. The Mormons in Utah will be the only sufferers. There should be no selfish motive aroused for the destruction of this evil. Neither we nor our families are in great danger. Honor and humanity are the motives which should actuate every American to wipe out this foul blot upon our nation's face and to uplift our brethren from the degradation and bondage of this accursed system; and although the plan with which we propose to accomplish this end will take some few years before the climax will be reached, yet while the plan is gradually being wrought out it will place a greater check upon the evil than any other plan, and in the end will be effectual in breaking it up, which cannot be said of any other plan yet proposed. And what is more, it would accomplish the end with less of bitter spirit being manifested and with less property and lives lost than any other plan that could possibly be brought forth, because it is in strict accord with Christian principles and has nothing in connection with it which could be construed by the Mormons as _religious persecution_. In dealing with this question we must not overlook the Mormon standpoint, although it may differ from our own. The law against polygamy is regarded by the Mormons, in the first place, as _unconstitutional_. The existing prohibitory law is only a statute-law, which they claim to be out of harmony with the fundamental law of our land as expressed in the Constitution. The latter they claim to revere as inspired. Accordingly, their constant hope and effort is to obtain admission into the Union as a State, so that they might no longer be under the exclusive control of Congress. Under the Constitution as it now is, Congress has no legislative jurisdiction over the question of polygamy in the different States of the Union. The whole subject, together with that of marriage and divorce, is left with the States themselves, and may be regulated by them according to their own discretion. Knowing this, the Mormons are working strenuously to have Utah admitted as a State with all its rights and privileges; then they could bid defiance to all the statute-laws of Congress on the subject of polygamy, and in the exercise of their undoubted right they would enact a law allowing polygamy, which would not transgress any article of our Constitution. The earnest efforts of the Mormons will naturally be directed to that end as long as the Constitution remains as it is. The proper thing to do in order to completely overthrow that idea among the Mormons is to pass the proposed _Polygamy Amendment_ to the Constitution. The Mormons would then see that, so far as that institution is concerned, they have nothing to gain by gaining political control of a State. No State could establish polygamy, any more than it could establish slavery; and if any State, owing to local public sentiment or partisan politics, were remiss in dealing with polygamists, the general Government would have power to supply the remedy. If such an amendment were made to the Constitution, the cry of the Mormons concerning the unconstitutionality of the Anti-Polygamy Law would be completely overcome; for, as the Utah Commission very aptly say in their report for 1886, "they would probably not have the hardihood to say that _the Constitution itself is unconstitutional_, and it is not unreasonable to predict that the more sagacious and influential persons among the Mormons would realize the hopelessness of a further conflict with the Government, and accommodate themselves to the inevitable by the exercise of that 'worldly wisdom' which so often tempers and modifies the conduct of religious fanatics." Nevertheless, the Mormons could still raise their greatest cry--that which has the greatest weight with them--the cry of _religious persecution_; because then, as now, they would claim that the law interfered with their religion. We cannot admit the truth of their assertion. Chief-Justice Waite was right when he delivered the opinion of the United States Supreme Court on this subject: "Laws are made for the government of actions; and while they cannot interfere with mere religious belief and opinions, they may with practices. Suppose one believed that human sacrifices were a necessary part of religious worship, would it be seriously contended that the civil government under which we lived could not interfere to prevent the sacrifice? Or if a wife religiously believed it was her duty to burn herself upon the funeral pile of her dead husband, would it be beyond the power of the civil government to prevent her from carrying her belief into practice? So here, as a law for the organization of society under the exclusive dominion of the United States, it is provided that plural marriages shall not be allowed. Can a man excuse his practices to the country because of his religious belief? To permit this would be to make the professed doctrines of religious belief superior to the law of the land, and in effect to permit every citizen to become a law unto himself. Government could exist only in name under such circumstances." Those words express the views of at least nine tenths of the people in our land. To deny those statements is to deny doctrines that are essential to the possibility of civil government, and in effect would reduce society to a state of anarchy in which every one may do as he pleases without any legal responsibility. Crimes against society do not cease to be crimes because they are religiously committed. Society can never take the criminal's conscience, whether it be religious or otherwise, as a test or guide on this subject, and yet live under the regulation of law. Nevertheless, the Mormons do not agree with us in such views, and hold that every person who is convicted under the Edmunds law is a martyr to his religion. And looking at the subject as they do, we cannot help but feel a measure of respect for the Mormons while we deplore their bondage, when we find them, after conviction in court, when the alternative is presented to them of a promise to obey the law against polygamy hereafter or go to prison, deliberately choose the latter, saying, as Abram H. Cannon, one of the elders of the Church did, March 17th, 1886: "I would like to state, your Honor, that I have always endeavored to keep the laws of the United States, because I have been taught by my parents that the Constitution was a sacred instrument. That I have failed in this respect and now stand before you convicted of the crime of unlawful cohabitation is due to the fact that I acknowledge a higher law than that of man, which is the law of God; and that law being a part of my religion, sir, I have attempted to obey it. When I embraced this religion I promised to place all that I had, even life itself, upon the altar, and I expect to abide by that covenant which I made. And, sir, I hope the day will never come when I must sacrifice principle even to procure life or liberty. Honor, sir, to me is higher than anything else upon the earth; and my religion is dearer to me than anything else that I have yet seen. I am prepared, sir, for the judgment of the court." Such a man one cannot help but respect; and we can only wish that he stood up thus manfully in a nobler cause than that of polygamy. Shortly after Governor West went to Utah on his appointment by the President, he visited the penitentiary of the Territory, and in an address to the Mormon inmates promised them pardon if they would hereafter obey the law; but after reflection, the following written reply was sent to him signed by forty-eight Mormon prisoners: "UTAH PENITENTIARY, May 24, 1886. "_To his Excellency Caleb W. West, Governor of Utah_: "SIR: On the 13th instant you honored the inmates of the Penitentiary with a visit and offered to intercede for the pardon of all those enduring imprisonment on conviction under the Edmunds law, if they would but promise obedience to it in the future, as interpreted by the courts. Gratitude for the interest manifested in our behalf claims from us a reply. We trust, however, that this will not be construed into defiance, as our silence already has been. We have no desire to occupy a defiant attitude toward the Government, or to be in conflict with the nation's laws. We have never been even accused of violating any other law than the one under which we were convicted, and that was enacted purposely to oppose a tenet of our religion. "We conscientiously believe in the doctrine of plural marriage, and have practised it from a firm conviction of its being a divine requirement. "Of the forty-nine elders of the Church of Jesus Christ of Latter-Day Saints now imprisoned in the penitentiary for alleged violation of the Edmunds law, all but four had plural wives from its passage to thirty-five years prior to its passage. We were united to our wives for time and eternity by the most sacred covenants, and in many instances numerous children have been born as a result of our union, who are endeared to us by the strongest paternal ties. "What the promise asked of us implied you declined to explain, just as the courts have done when appeals have been made to them for an explicit and permanent definition of what must be done to comply with the law. "The rulings of the courts under this law have been too varied and conflicting heretofore for us to know what may be the future interpretations. "The simple status of plural marriage is now made, under the law, material evidence in securing conviction for unlawful cohabitation, thus, independent of our act, ruthlessly trespassing upon the sacred domain of our religious belief. "So far as compliance with your proposition requires the sacrifice of honor and manhood, the repudiation of our wives and children, the violation of sacred covenants, Heaven forbid that we should be guilty of such perfidy; perpetual imprisonment, with which we are threatened, or even death itself, would be preferable. "Our wives desire no separation from us, and were we to comply with your request they would regard our action as most cruel, inhuman, and monstrous, our children would blush with shame, and we should deserve the scorn and contempt of all just and honorable men. "The proposition you made, though prompted, doubtless, by a kind feeling, was not new, for we could all have avoided imprisonment by making the same promise to the courts; in fact, the penalties we are now enduring are for declining to so promise rather than for acts committed in the past. Had you offered us unconditional amnesty, it would have been gladly accepted; but, dearly as we prize the great boon of liberty, we cannot afford to obtain it by proving untrue to our conscience, our religion, and our God. "As loyal citizens of this great Republic, whose Constitution we revere, we not only ask for, but claim, our rights as freemen; and if from neither local nor national authority we are to receive equity and mercy, we will make our appeal to the Great Arbiter of all human interests, who in due time will grant us the justice hitherto denied. "That you may, as the governor of our important but afflicted Territory, aid us in securing every right to which loyal citizens are entitled, and find happiness in so doing, we will ever pray." Now, this reply is respectful, sincere, and straightforward, yet firm and vigorous, and shows no sign of weakness or indecision. We must credit the signers with the courage of conviction and the qualities which cause men to suffer rather than recant. Such acts show unmistakably the utter futility of law _now_ as applied to Mormon polygamy. Had the law which was enacted in 1862 then been rigidly put in force, and, if necessary, supplemented by other legislation to make it effective, Mormon polygamy might ere this have come to an end. Then it was in its first decade of existence, and had not had time to be firmly grounded in the minds of the people as a distinctive article of their faith; but now it has thirty-five years of open practice back of it, and the example of father and mother, who are stigmatized by any harsh appellation applied to polygamy. Furthermore, the belief in it has been instilled into the minds of the present generation from their childhood, and has become firmly grounded in their belief. There is one great mistake made by most people in regard to Utah polygamy. They believe that the women of Utah are held by the men in a kind of captivity, not being able to escape from their degradation, but would gladly avail themselves of liberty if they only had an opportunity. The fact is, that they are in voluntary servitude, and would not accept liberty, because _they believe it is their duty to be polygamists_. There was a mass-meeting of women held in Salt Lake City in the fall of 1878 which was attended by about two thousand women who were devoted Mormons. At that meeting one woman seventy years of age said: "I thank God that I am a polygamous wife;" and she said she had a "feeling of great pity for those who did not enjoy this good blessing." Another old lady said: "I would not abandon it to exchange with Queen Victoria and all her dependencies." The secretary of the meeting said: "The women of this country want to crush us, but it will be diamond cut diamond." And thus for nearly three hour one speaker after another defended polygamy, all believing it to be an inspired doctrine given by God to aid in redeeming a sinful world from a condition of sin and pollution to one of holiness and purity. The following resolution among others was unanimously adopted by the meeting: "_Resolved_, That we solemnly avow our belief in the doctrine of the patriarchal order of marriage--a doctrine which was revealed to and practised by God's people in past ages, and is now re-established on earth by divine command of Him who is the same yesterday, to-day, and forever; a doctrine which, if lived up to and carried out under the direction of the precepts pertaining to it, and of the higher principles of our nature, would conduce to the long life, strength, and glory of the people practising it; and we therefore indorse it as one of the most important principles of our holy religion, and claim the right of its practice." It can be plainly seen from that meeting that the leading Mormon women are in earnest in their plea for polygamy, and that it is practised because _they believe God commanded it_; and consequently it can never be overcome by human law. SENATOR HOAR, who, with Senator Edmunds, has divided the honor of originating radical laws against Mormon polygamy, seems himself to have acknowledged their worthlessness as an effective remedy. The following letter from him to Joseph Cook was read by the latter in connection with his lecture delivered in Boston, February 2d, 1885: "WASHINGTON, January 31, 1885. "MY DEAR SIR: I am glad that the topics of Mormonism and the reorganization of the South are to be discussed in your lectures in Boston. Massachusetts is an old State. Her people dwell under institutions which have been ripening for two hundred and fifty years; but in the West, in the heart of the Continent, and in the South we are laying foundations still. If Mormonism live and grow, the Christian family will not be an element in the civilization of the great Central States of the future. If the 30,000,000 of the colored race who within fifty years will inhabit the States of the South are to be a race of peasants, denied their practical and equal share in the Government by such processes as have prevailed in recent years, the republic itself cannot continue. The Russian 'despotism tempered by assassination' is quite as desirable as Republicanism tempered by both assassination and fraud. _In the warfare with these things, the school and the Christian Church are to be our most potent instruments. They can accomplish more than any political party._ I have contemplated with the greatest satisfaction the noble work in this cause of our New England churches and of the associations they have organized. "I am yours, very truly, "GEORGE F. HOAR." It is, indeed, true that the school and the Christian Church are more "potent instruments" for the overthrow of polygamy than any laws of our political legislators. Law does not reach the evil, for it rests upon a strong religious conviction. _Law cannot reach it._ To make a law that a man shall not be fanatical is to waste paper on which something sensible might be written; for Congress to undertake to keep people from becoming fanatics is unspeakably ludicrous. Legislation in that direction is intrusive. Law provides for the punishment of an overt act, and is absolutely powerless as to a man's eccentricity. We do not mean to assert that the laws against polygamy should be stricken from our statute-books. Far from it. On the contrary, it is a shame to our country that they have been allowed so long to be nullified. Let us thank God that during the past two years they have been enforced. They should be most rigidly enforced, although no such system of inquisition and prying into the most sacred relations of husband and wife through their children should be instituted in the name of purity and justice, as the Mormons claim is being now carried on there, and which called forth an earnest protest by the women of Utah at a mass-meeting in the theatre of Salt Lake City March 6th, 1886. Besides, other crimes in the Territory should not be overlooked in zeal to punish that particular crime. The laws should be impartially executed. Moreover, I believe the penalty for the crime should be made to correspond better with the gravity of the crime. Six months' imprisonment seems a very small penalty for such an enormous crime against society; the Mormons purchase martyrdom at too cheap a price. It should be increased to three or five years' imprisonment. Nevertheless, no matter what the law may be, it cannot alone overcome this evil. It may make the evil unpopular. It may act upon some as an educator, and cause them to lose their implicit confidence in their leaders; and, indeed, such is said to be the fact in Utah now. Dr. McNiece, in his letter to the writer from Salt Lake City, dated February 12th, 1886, says: "The people are beginning to lose faith in their leaders. The Lord is not coming down on the Wahsatch Mountains with horses and chariots of fire to deliver the persecuted (?) Saints, as Orson Pratt used to predict. In fact, the people are beginning to doubt about the Lord's being on their side at all." Now, that is a good sign; and it is, doubtless, true of the more enlightened among the Mormons; but upon the masses of the people, the only effect will be to weld them closer together; and I cannot but think that the leaders are glad that they can raise the cry of persecution. That cry puts down all internal dissension, and unites the people against a common enemy. "The blood of the martyrs is the seed of the Church," has passed into a proverb. But the plan which we propose has nothing of persecution in connection with it, and thus it will leave room for internal dissension; and from within alone can Mormonism be effectually helped to eradicate its errors. The evils will in this way be overcome by the people themselves, while in reality the work will be accomplished by forces without. That this system would prove effectual may be safely argued from the fact that, wherever the Gentiles now live in any number, there polygamy is discountenanced and is on the decline. JUDGE C. C. GOODWIN, editor of the Salt Lake _Tribune_, in an article in _Harper's Weekly_, October, 1881, said: "Not half of the daughters of Mormons who have grown up amid a large population of Gentiles will ever enter into polygamy." Besides, it may be argued from a parallel case, which actually did take place in our own land. The Oneida Community, in the midst of one of the most prosperous and intelligent communities in the State of New York, openly defied popular sentiment and covertly transgressed the law by the maintenance of a social system as abhorrent as that of polygamy; for they practised promiscuous marriage. They were a community having all things in common, and the women were as much common property as any other property. Its members, however, were not mobbed; they were not terrorized in the name of law; they were not driven into exile by persecution; but free contact with the healthful currents of the life about them finally resulted in the disintegration of that portion of their social fabric which was maintained in opposition to law and the sentiment of their neighbors. Now, with that practical example in mind, who would dare say that the scheme we advocate would not be effectual in breaking up polygamy? Thus we trust that we have shown that this plan would effectually cure the evils of the Mormon social system, and bring the Mormons out of the personal, mental, and moral bondage, which now blinds their eyes and benumbs their sensibilities. We regard it the duty of the nation to set on foot this peaceful, yet most effective, plan. Let the nation at once establish free schools all over the Territory, to let the rising generation breathe constantly the air of liberty and have the light of knowledge, that the ignorance and superstition which form the cement which keeps the Mormon social system from falling into ruins may not get possession of their minds and souls; and let the nation offer large inducements for colonists to emigrate to Utah, and give them every facility. Money spent in this way is for the general welfare, and is as justifiable as to spend money for a national exposition, or for checking the spread of cholera or yellow-fever. If the nation would do these two things, that accursed system of bondage would disappear within the next decade, and the citizens of Utah would "_be like the rest of us_." But if the nation fails to do this, then individual citizens throughout the land, all lovers of humanity, and especially all Christian denominations, should take the matter in hand; and they should not only plant free schools in all parts of the Territory, a few of which have been established already by five different Christian denominations; but they should also form Utah Colonization Societies, whose object should be to secure the planting of pure, freedom-loving, Christian families in every Mormon city, town, and village; and they should not desist until the Mormons are in a minority in Utah, the people freed from their bondage, and the laws respected. Honor demands it; humanity cries out for it; Christianity implores it. "Up _now_ for Freedom! Not in strife Like that your sterner fathers saw-- The awful waste of human life, The glory and the guilt of war; But break the chain, the yoke remove, And smite to earth Oppression's rod, With those mild arms of Truth and Love, Made mighty through the Living God!" PART IV. THE RELIGIOUS PUZZLE. "The true grandeur of nations is in those qualities which constitute the true greatness of the individual."--CHARLES SUMNER. "A Christian is the highest style of man."--YOUNG'S NIGHT THOUGHTS. "There was never law, or sect, or opinion did so magnify goodness as the Christian religion doth."--LORD BACON. CHAPTER XII. The religious aspects of Mormonism paramount--General ignorance concerning the Mormon religious system--SOURCES OF THEIR DOCTRINES--Revelation, not reason, the primary source--All religions founded on revelation--Sacred books--The Mormon Bible--The "Book of Mormon"--Migrations of Jews to America--Visit of Jesus to America--"Book of Doctrine and Covenants"--The "Living Oracles." The majority of persons are more interested, it seems, in the political and social aspects of the Mormon question than in the purely religious; and this is only natural, because events of a political nature are usually more stirring than any other, and multitudes of people can grow indignant over violations of the law of the land, who at the same time have no deep-seated abhorrence of sin _per se_. The war against polygamy is undoubtedly of great interest to the average citizen; and the Christian himself cannot help sympathizing with the vigorous work of enforcing the law against polygamy, even though he may not always be in sympathy with the spirit of those who make the political phase paramount to every other. The religious aspects of the question must ever have the pre-eminence in the Christian's mind, because the eternal destinies of thousands of souls are involved in this great heresy, and because Mormonism will continue to have strength and vitality as a religious system, even though it be stripped of its objectionable political and social features. The rank and file of the people are devoted to their creed. They sincerely believe themselves to be the real conservators of the faith once delivered to the Saints. They are fortified by a system of theology as plausible to the darkened understanding as it is pleasing to the natural heart. They are living under a covenant of works, upon which they have staked their all, and they have a hope of abundant rewards in the future. Their conception of the divine law is narrow and inadequate, because their notions respecting God are cramped and carnal. Gross error has become thoroughly rooted in the minds of the people. As we have already seen in treating of the political and social aspects of Mormonism, _its real power lies in its doctrines_. It is the Mormon's constant boast that nothing can shake the sure foundations of his faith. He has a sincere conviction that his doctrines are invulnerable; but, although the strength of Mormonism does lie in its doctrines, perhaps not one hundredth of the people of our land know anything about their religious tenets, save the doctrine of polygamy. Let us, therefore, endeavor to get some idea of Mormonism as a religious system--a system of doctrines and precepts; and in doing so let us consider, in the first place, I. THE SOURCES OF THEIR DOCTRINES. Mormonism rests not upon human reason as its first great source, but upon divine revelation. It is not a system of _philosophy_, therefore, but a system of _religion_; for Professor Köstlin says: "Without revelation there can be no religion; and it is a fact which should not be overlooked that even those who, on account of their idea of God, absolutely reject the idea of a direct, divine revelation, recognizing nothing but Nature in her material existence and mechanical working, cannot help applying to Nature expressions and conceptions which tend to raise her above the dumb necessity, and constitute her a higher being, capable of moral relations; nor can they for a longer period escape a feeling of thirst after revelations of the secret depths of that being, which they then strive to attain by ways more or less mystical and magical." (Schaff-Herzog's "Encyclopædia of Religious Knowledge," Vol. III., page 2021.) And in accordance with that statement, the editor of the _Independent_, in an editorial note published April 8th, 1886, says: "The history of this world shows that in respect to the subject of religion, the supernatural is to human thought and feeling really the natural. We search that history in vain for a religious system that has stamped itself upon the faith and practice of men, operating upon them as a controlling power of comfort and hope, and organizing itself into their personal and social life by forms, usages, and modes of worship, and at the same time professedly based on the discoveries and authority of unaided human reason. Philosophies in abundance have been the products of such reason, but religious systems never. All the idolatries of antiquity claimed to be supernatural, and the same is true of all the forms of modern heathenism. Such is the assumed character of Mohammedanism and Mormonism.... The world never has had, and, judging by the past, never will have a religious system without this element. It does not want, and will not accept, a religion that claims for itself no higher basis than that of mere reason." "_Thus saith the Lord_" is the one claim of all the religious systems of the world. Accordingly we find that the adherents of all the great religions have their sacred books, which they venerate as revelations from heaven, from whence they claim their doctrines have emanated. The Brahmin has his Vedas; the Buddhist has his Tripitaka; the Zoroastrian has his Avesta; the Jew has the Law and the Prophets; the Christian has the Old and New Testaments; the Mohammedan has the Koran. In like manner, the Mormon has the "_Book of Mormon_." But the Book of Mormon is not the only inspired book of the Latter-Day Saints. They adopt the Bible, the "Book of Mormon," and the "Book of Doctrine and Covenants," as their inspired Scriptures; and these are the sources of their doctrines. 1. _The Mormon Bible._--By those not familiar with Mormon literature, the Mormon Bible and the "Book of Mormon" are frequently confounded. The former, however, is simply our English version of the Scriptures, with such modifications and distortions as Joseph Smith, the inspired translator, saw fit to make. He twisted some passages in Genesis so as to turn statements connected with the life of the patriarch Joseph into prophecies relating to a great prophet called Joseph, who should come forth in the latter days--referring to himself. He even had the audacity to make interpolations in Christ's Sermon on the Mount; but our Bible, as translated by Smith and interpreted by him and his successors, is accepted by every Mormon as inspired, and is to be found in every Mormon Church. 2. _The "Book of Mormon"_ is the next source of their doctrines, and is the more modern revelation, and therefore takes precedence over the Bible. The supernatural origin of the book, according to the Mormon belief, we have already given in Chapter I. Mormon, after whom the book is called, was the last of the sacred prophets of ancient America. He was the leader of a race called the Nephites, and perished in a battle between his own race and the Lamanites in A.D. 420. Both Nephites and Lamanites were descendants from the family of Lehi, an Israelite of the tribe of Manasseh, who emigrated from Jerusalem to America during the reign of King Zedekiah, 600 B.C. The wars between these two races form the great bulk of the book. In the year A.D. 420 the decisive battle was fought at Cummorah, in Western New York. The Nephites were exterminated, with the exception of a few individuals. Mormon, their leader, was slain, and with him 230,000. The descendants of the victorious Lamanites are the North American Indians. The "Book of Mormon" is said to be the condensed record of the history, faith, and prophecies of the ancient inhabitants of America, made on golden plates by the prophet Mormon. These plates he intrusted to his son Moroni, who survived the awful battle of extermination. He was the last of the Nephites to die, but before dying he sealed up the golden plates on which all these events were written and hid them in the Hill Cummorah, the very site of the final battle between the Nephites and Lamanites; and there Joseph Smith, guided by the spirit of Moroni himself, found them in 1827, took them to his home, translated them by means of his magical spectacles, and had them printed under the title "_The Book of Mormon_." It is certainly a unique work. It is a collection of sixteen separate or distinct books professing to be written at different periods by different prophets. Its style is in imitation of the Bible, and it incorporates about three hundred passages directly from the Holy Scriptures. Among the records of the book are accounts of three different migrations to the American Continent: 1. A colony from the Tower of Babel soon after the flood, which was led by Jared, and which in time became a great nation, but was destroyed for their sins. 2. A colony led by Lehi from Jerusalem, which gave rise to the Nephites and Lamanites. 3. A number of Israelites who came from Jerusalem about eleven years after Lehi. The book also declares that a supernatural light which lasted three days and three nights informed the inhabitants of America of the birth of Christ, and later a terrible earthquake announced His crucifixion; and three days afterward Jesus Himself appeared, descending out of heaven into the chief city of the Nephites in the sight of the people, to whom He exhibited His wounded side and the prints of the nails in His hands and feet. He remained with them forty days, and repeated to them His Sermon on the Mount, and appointed twelve American apostles, and gave them orders regarding baptism and His holy communion. This book was the foundation of Mormonism; and Sidney Rigdon said: "The 'Book of Mormon' is to govern the Millennial Church;" but whatever may have been its uses to the Saints in the beginning of their career, it has had little to do with their practices for many years, save as a text-book. 3. _The "Book of Doctrine and Covenants."_--Another source of Mormon doctrine--and a more fruitful source than the Book of Mormon--is the "Book of Doctrine and Covenants." This is a collection of all the multifarious revelations that Joseph Smith claimed to receive and which he promulgated, together with the only revelation put forth by Brigham Young--the one which he set forth at Council Bluffs in 1847 to inspire and guide the Saints in their projected western pilgrimage through the wilderness. 4. _Living Oracles._--The fourth source of Mormon doctrine is what has well been called the "Living Oracles," the divine communications made continually to the priesthood. Theoretically the Mormons hold the Bible and their two sacred books to be the inspired Scriptures for their guidance: the Old Testament, as addressed particularly to the Jewish Church; the New Testament to the Judaic and European Christian Church; the "Book of Mormon" to the Church of America, and the "Book of Doctrine and Covenants" to the Church of Jesus Christ of Latter-Day Saints. But practically, authority and guidance for them emanate from their living leaders, and few of either chiefs or masses read any of the three sacred books in order to know and follow the recorded teachings. Thus Mormonism, through its belief in a continual revelation to the priesthood, especially the First Presidency and the Twelve Apostles, has marvellous ability to change itself to meet every emergency. CHAPTER XIII. THE RELIGIOUS PUZZLE (_continued_). MORMON DOCTRINES--Their idea of God--Plurality of gods--Mormon Sunday-school hymn concerning Smith--The pre-existence of souls--The doctrine of Polygamy--Practised on the plea of self-sacrifice and ambition--Necessity of preaching their gospel to all--Preaching to the dead--Baptismal regeneration--Baptism for the dead--Mormon priesthood necessary to salvation--Melchizedek and Aaronic priesthoods--Mormon Endowments--Blood Atonement--Doctrine of "The Fulness of Times." Having thus considered the sources of Mormon doctrine--the ways in which God has revealed His will and purposes unto them--let us consider in the second place some of their II. DOCTRINES AND PRACTICES. 1. _Their idea of God is materialistic._ While they profess to believe the Trinity, they say that God was once a man, who has advanced in intelligence and power so much that now He may be called perfect; but He has still the form and figure of a man. One of the standard Mormon works is called a "Key to the Science of Theology," written by Parley P. Pratt, who, while he lived, was one of the Twelve Apostles. It is now used as a text-book among the people. In confirmation of the statement that they hold grossly corporeal ideas concerning God, it says: "God has an organized individual tabernacle embodied in material form and composed of material substance, in the likeness of man, and possessing every organ, limb, and physical part that man possesses." Christ, too, is believed to have been the offspring of the material union on the plains of Palestine of God and the Virgin Mary. Yet Christ is believed to have had a previous existence, and His worship is enjoined as Lord of all. The Holy Ghost, or Paraclete, is also material. Thus do they lower the divinity to humanity instead of lifting up humanity to the divinity. 2. Another doctrine is that of _Plurality of gods_. Though there is one God supreme, there are many other beings entitled to the name because possessed of the attributes of God, such as creative power. All these gods were once men, and all men are potential gods. The book of Parley Pratt, already quoted, says: "It will be recollected that the last chapter recognizes a family of gods, or, in other words, a species of beings who have physical tabernacles of flesh and bones in the form of man, but so constructed as to be capable of eternal life.... A general assembly, quorum, or grand council of the gods, with their president at their head, constitute the designing and creating power.... Wisdom inspires the gods to multiply their species and to lay the foundation for all the forms of life to increase in numbers, and for each to enjoy himself in the sphere to which he is adapted." Adam is said to be the god of Jesus Christ, Jesus Christ the god of Joseph Smith, and Joseph Smith the god of this generation. They teach their children that Joseph Smith is their god, and their little ones hear more of him than they do of Jesus. Even in their hymns is this great error taught. I will give one of the hymns found in their "Primary Hymn-Book," which is sung by the children in the Mormon Sunday-schools, called by them "Primary Associations." It is as follows: "The seer, the seer, Joseph the seer! I'll sing of the Prophet ever dear; His equal now cannot be found By searching the wide world around. With gods he soared in the realms of day, And men he taught the heavenly way. The earthly Sun, the Heavenly Sun! I love to dwell on his memory dear; The chosen of God and the friend of man-- He brought the Priesthood back again; He gazed on the past; on the present, too, And opened the heavenly world to view. "Of noble seed, of heavenly birth, He came to bless the sons of earth. With keys by the Almighty given He opened the full rich stores of heaven. O'er the world that was wrapt in sable night, Like the sun he spread his golden light. He strove, oh, how he strove to stay The stream of crime in its reckless way; With a mighty mind and a noble aim, He urged the wayward to reclaim; 'Mid the foaming billows of angry strife He stood at the helm of the ship of life. The Saints, the Saints, his only pride! For them he lived, for them he died. Their joys were his--their sorrows, too; He loved the Saints and he loved Nauvoo. Unchanged by death, with a Saviour's love He pleads their cause in the courts above. The seer, the seer, Joseph the seer! Oh, how I love his memory dear The just and wise, the pure and free, A father he was and is to me. Let friends now rage in their dark hour, No matter--he is beyond their power. "He's free! He's free! the Prophet's free! He is where he will ever be Beyond the reach of mobs and strife. He rests unharmed, in endless life; His home's in the sky, he dwells with the gods, Far from the furious rage of mobs. He died, he died for those he loved-- He reigns, he reigns in the realms above! He waits with the just who have gone before To welcome the saints to Zion's shore. Shout, shout, ye Saints! this boon is given-- We'll meet our martyred seer in heaven." Thus are the Mormon children early taught to think of Joseph Smith as their Saviour, and as divine. Brigham Young, too, was regarded as God by some of his followers even before his death; and no doubt before long, when they forget to some extent his misdeeds that have been brought to light since his death, they will deify him as well as Joseph Smith. Indeed, they teach that all Mormons may, by obedience and holiness, become gods in the celestial world, and people and rule a kingdom forever. Helped by polygamy, men may become makers of worlds like this, of which Adam was the fashioner; and in those worlds their posterity become the creatures over whom they bear sway. 3. Another doctrine is _The Pre-existence of Souls_. All men lived before they were born. They existed for ages as spirits, waiting eagerly for fleshly tabernacles; and multitudes of these spirits are now waiting, desiring to come to earth; for it is only by the way of the flesh that they can reach the final bliss of their perfected being, and therefore it is a work of great benevolence to provide earthly bodies into which they may come to dwell. 4. _The Doctrine of Polygamy_ springs naturally out of the two preceding doctrines. In the "Book of Mormon" this practice was forbidden; and in the earlier revelations of Joseph Smith it was distinctly condemned; but it was sanctioned in a revelation claimed to have been given to him at Nauvoo, July 12th, 1843, although it was not promulgated until the fall of 1852 in Salt Lake City by Brigham Young. This doctrine is a necessary sequence of their ideas with regard to the celestial world and the pre-existent life of the human soul. Mr. Pratt, in one of his sermons, says: "The spirit that dwells in each man and woman is, I venture to say, more than five thousand years old. The Lord has ordained that these spirits should come here and take tabernacles by a certain law and through a certain channel; and _that_ law is the law of marriage. The Lord ordained marriage on this globe between Adam and Eve as eternal in its nature; hence we believe in marrying for eternity. Among these spirits in the heavens are many more noble, more intelligent, that were called the great and mighty ones, who were reserved till the fulness of time to come forth upon the face of the earth through a noble parentage, who shall train their tender minds in the truths of eternity, that they may be prophets, priests, and kings to the Most High God. Among the Saints is the most likely place for these spirits to take their tabernacles, to be trained up by that people that are the most righteous of any other people upon the earth. This is the reason that the Lord is sending them here, brethren and sisters. The Lord has not kept them in reserve for five or six thousand years, waiting for their bodies, to send them to the Hottentots, the Hindoos, or the negroes, but to the Saints of Zion. Then, is it not reasonable that the Lord should say unto his faithful and chosen servants: 'Take unto yourselves more wives, that more of these noble spirits should come forth through these my faithful and chosen servants'?" Thus do the Mormons have as one of the underlying principles of this abominable practice one of the grandest sentiments of humanity--_self-sacrifice for the sake of others_. It is that sentiment which has taken hold of the Mormon women and led them not only to submit in silence to what is entirely counter to their nature, but even to choose it and glory in it. Brigham Young told his people often that the world was rapidly hastening to a close, and there were multitudes of spirits waiting for honorable bodies. The Gentiles were corrupt, and the ethereal spirits were waiting anxiously for the favors of the Mormons. The women, he said, would be selfish if they could not endure the wandering affections of their husbands. It was their duty to make a self-sacrifice. Jesus had given His life to redeem; why could they not help to save? It is on that account that _the women of Utah_ have made the sacrifice of the most vital principle of their souls. The principle which has led _the Mormon men_ to embrace this doctrine, which greatly increases their earthly cares and burdens, is _ambition_. In heaven they will rule over their posterity; and, consequently, the more wives they have, and the greater their posterity, the greater will be their rank in heaven. Orson Hyde, in one of his sermons, said: "The revelation of the Almighty to a man ... whom God designs to make a ruler and a governor in his eternal kingdom is that he may have more wives, that when he goes to another sphere he may still continue to perpetuate his species; and of his kingdom there shall be no end." The Mormons declare that those who have no wives are the servants of those who rule. Therefore the object of the Mormon men in embracing polygamy, as they themselves set forth, is to raise up a numerous posterity here and in the world to come, that they may be exalted to the rank of "gods to reign upon thrones." They believe that all the gods have many wives, and they rule over their descendants, who are constantly increasing in number and dominion; and in accordance with that belief, they teach that Jesus was a polygamist, and that Mary and Martha were his plural wives, with whom he is now living in marriage relations in the celestial world. 5. Another doctrine is that _the Latter-Day Gospel must be preached to all men_. Until that gospel is accepted, none can be saved; and so, from the earliest days, zeal for propagandism has been a marked feature of this sect. At the very soonest the world must be conquered by this gospel. This has from the first been their fixed design, and about three hundred missionaries are always in the field. The order is: first, offer salvation to the Gentiles till the Lord proclaims that their opportunity is past, and then turn to the Jews. Moreover, they believe there is need for hot haste; for these are the latter days, and the dread second coming of the Son of God is at hand. Many of the devout Mormons believe that when the great temple in Salt Lake City is finished, the Lord Jesus will descend to earth and reign with His Saints for a thousand years. But not only can none be saved until the Mormon gospel is accepted; neither can any be condemned till it has been heard and rejected by him. And so, not only must _the living_ hear the Latter-Day Gospel, but the same proclamation must be made through all the bounds of the great gathering-place of the dead. To these "spirits in prison," whose sad misfortune it was to die before the Hill of Cummorah gave up its golden plates to the great Prophet, must be made the offer of faith and baptism. Hence, when Mormon missionaries die they go on preaching just as before--so great is the task, so distant the goal, set before this peculiar people. 6. They also believe in _Baptismal Regeneration_. They bless little children, but baptize none under the age of eight. They practice the mode of immersion, and they teach that it is able to wash away sins, and that it may be repeated for the remission of sins whenever it is needed. Consequently, when any of the Saints fall into heinous sins, they are taught that those sins can be washed away by their being rebaptized. 7. They also believe in _Baptism for the Dead_. They base this doctrine on Paul's statement in the fifteenth chapter of the First Epistle to the Corinthians. They claim that since three things are essential to salvation--faith, repentance, and baptism--and the latter is not possible in the world of spirits, one in order to be saved after death must be baptized by proxy--_i.e._, some Saint on earth must be immersed in his behalf. It is claimed that here Mormonism is most unique, and performs its noblest service to the race. In this way the Mormons save their ancestors from everlasting punishment, and bring their souls within Zion; and this service is extended beyond relatives, too, and is given to the heroes and heroines of history. Washington, Franklin, and other famous men have thus been vicariously baptized into the Mormon Church. A writer on Mormonism has well said: "In fact, no one is safe from the clutches of Mormonism after death. You may be made a Mormon without desiring it for all eternity." It is said that in the summer of 1884 a wealthy Mormon, while on a visit to Boston, employed a young lady to look up his genealogy. Having learned the names of about two hundred of his ancestors, he had the rite of baptism performed for them all. And it is related that an old man, long a convert to Mormonism, residing in the southern part of Utah, went thirty miles distant to a place where the Saints were in conference for the purpose of saving nearly one hundred of his ancestors from everlasting destruction by being baptized for them. He made the journey in an ox-cart with his two sons. The baptism, of course, was immersion in a river; and the old man was dipped as many times as he could stand the operation, each dip representing an entrance into the Mormon paradise for some one of the otherwise lost hundred of his forefathers; and then his sons in turn were baptized, until the object of their visit was fully accomplished. 8. Another doctrine is that _a priesthood duly authorized by God is absolutely essential to salvation_. Without this no sacrament or rite is acceptable to God or of value to men. It is only through their preaching that sinners can repent and believe; and the remission of sins follows baptism only when priestly hands administer it; and this authority comes by no fancied apostolical succession, but from Joseph Smith as the sole source. Before him for a thousand years there was no authority, and to-day all is illegitimate outside the Mormon Church. There are two classes of priesthood: _The Melchizedek_ and _the Aaronic_. The Melchizedek priesthood is the higher branch, having special reference to spiritual affairs, while the Aaronic priesthood has most to do with the temporal interests of the Church. Both of these branches are obtained through Joseph Smith, who received his ordination in a supernatural manner. According to Mormon authority, an angelic messenger, calling himself John the Baptist, met him in the woods of New York, May 15th, 1829, and ordained him to the Aaronic priesthood; and soon after, it is claimed, he received his ordination to the Melchizedek priesthood at the hands of the apostles Peter, James, and John. The Aaronic priesthood includes (beginning with the lowest) the offices of deacon, teacher, priest, and bishop. The Melchizedek priesthood includes the offices of elder, high-priest, patriarch, seventy, and apostle. A worse despotism than is exercised over the people by this priesthood cannot be found on earth. Claiming to have the keys of heaven and hell, and to have its authority directly from the Lord, it wields absolute power, not only in spiritual but in all temporal affairs. 9. Another peculiar doctrine is with reference to _Endowments_. To get one's endowments constitutes one of the most exalted privileges and ambitions of the devout Mormon. These can be had only in Utah and in connection with the temples, although in Salt Lake City, where as yet the temple is unfinished, the Endowment House is used. After divers washings and anointings and rubbings, the acting of an historic drama, the taking of oaths and grips, and the giving of a new name, celestial wisdom and joy are supposed to descend and forever rest upon the favored soul. Secret marriage rites, which seal husband and wife for time and eternity, form part of the ceremony. In that hour, also, is put on the "endowment robe," a garment reaching from head to foot, and made all in one piece, high-necked and with long sleeves. This robe is said to be a sure defence against the adversary and all physical ills. One must never be caught without it; but if, living and dying, he wears that garment, and remembers the grips and his celestial name, he is sure of heaven whatever may befall him. The rites of the Endowment House are said to be a kind of bastard Masonry, instituted by Joseph Smith at Nauvoo. A remarkable resemblance has been pointed out between the ancient Eleusinian Mysteries and the mysteries of the Endowment House as they are represented by some of the historians of Mormonism. Their object, according to Brigham Young, is "to receive all those ordinances in the house of the Lord which are necessary for you, after you have departed this life, to enable you to walk back to the presence of the Father, passing the angels, who stand as sentinels, being enabled to give them the key-words, the signs and tokens pertaining to the holy priesthood, and gain your eternal exaltation in spite of earth and hell." 10. Another doctrine, which is peculiarly a Mormon doctrine, and the most horrible doctrine ever taught by their leaders, is the doctrine of _Blood Atonement_. According to this doctrine there are some sins which cannot be forgiven or atoned for except by cutting the throat of the man who committed them and pouring out his blood as an atonement. Three of these sins are apostasy, disclosing the secrets of the Endowment House, and marital unfaithfulness on the part of a wife. This doctrine has been frequently taught by the leaders of the Church, who have declared that it is a meritorious act for any Saint to spill the blood of a person guilty of any of these sins, and that he would thereby be carrying out the golden rule of love. Thus, Brigham Young, in a sermon delivered in the Bowery at Salt Lake City, September 21st, 1856, said: "There are sins that men commit for which they cannot receive forgiveness in this world or in that which is to come, and if they had their eyes open to see their true condition they would be perfectly willing to have their blood spilled upon the ground, that the smoke thereof might ascend to heaven as an offering for their sins; and the smoking incense would atone for their sins, whereas, if such is not the case, they will stick to them and remain upon them in the spirit world. "I know when you hear my brethren telling about cutting people off from the earth that you consider it strong doctrine; but it is to save them, not to destroy them." And in another discourse, delivered in the Tabernacle of Salt Lake City, February 8th, 1857, Brigham Young said: "I have known a great many men who have left this Church, for whom there is no chance whatever for exaltation; but if their blood had been spilled, it would have been better for them. This is loving our neighbor as ourselves; if he needs help, help him; and if he wants salvation, and it is necessary to spill his blood on the earth in order that he may be saved, spill it. Any of you who understand the principles of eternity, if you have sinned a sin requiring the shedding of blood, except the sin unto death, would not be satisfied nor rest until your blood should be spilled, that you might gain that salvation you desire. This is the way to love mankind." But although this horrible doctrine has been publicly preached again and again, yet many of the Mormons deny that it was ever carried into actual practice. The editor of the _Deseret News_, one of the Mormon leaders, not long ago denied that blood atonement had ever been practised among the Mormons, but he said "in the good time coming it will be." On the other hand, it is claimed by many Gentiles that not only has it been put into practice frequently in past years, but that it is actually done at the present time. A Gentile observer, after several months' residence in Salt Lake City in 1884, wrote: "As to the blood atonement, which Mormons generally deny, you may be sure it is still practised." After a careful study of the facts in the case, it seems to be clear that the evidence is overwhelming in substantiation of the declaration that _it was often practised in the past_; and it seems to be equally clear that, while it _may_ be _the fact_ that this abominable practice is still carried on, only more adroitly than formerly, yet _the mass of evidence_ is overwhelming in opposition to that view and in favor of the opinion that the incoming of thousands of Gentiles and Federal officers have effectually stopped the practice of that barbarous doctrine. _Nevertheless, it remains one of their doctrines._ 11. Another Mormon doctrine, and one of which much is made, is the doctrine of the _Fulness of Times_. The Mormons claim that whatever good thing in doctrine and practice has ever existed in the world under former dispensations has been restored in these last days; and so to the Latter-Day Saints have come all the blessings of all past ages, especially the priesthood, polygamy, and all the offices and gifts of the days of the apostles. They believe the day of miracles has not ceased, but that many such have been wrought, especially healings of the sick, in the latter-day dispensation. They believe, also, in giving one tenth of their income and increase for the building of the temples and the progress of the Church. CHAPTER XIV. THE RELIGIOUS PUZZLE (_continued_). _Professor Coyner's_ analysis of Mormonism--_Rev. Dr. McNiece's_ analysis--Reasons for the growth and tenacity of Mormonism--The Christian element its chief source of strength--No Mormon converts from heathenism--Protestantism the source of its recruits--Bible doctrines in the Mormon "Catechism for Children"--The Mormon Articles of Faith--The Mormon heresy compared with Gnosticism in the early Christian Church--A clue to the solution of the religious puzzle. From the enumeration of some of the prominent and peculiar doctrines of Mormonism which was given in the preceding chapter, it can very clearly be seen that it is naught else than a jumble of a half dozen different systems of religion. _Professor Coyner_, Principal of the Salt Lake Collegiate Institute for ten years, has analyzed it as follows: "Mormonism is made of twenty parts. Take eight parts of diabolism, three parts of animalism from the Mohammedan system, one part bigotry from old Judaism, four parts cunning and treachery from Jesuitism, two parts Thugism from India, and two parts Arnoldism, and then shake the mixture over the fires of animal passion and throw in the forms and ceremonies of the Christian religion, and you will have this system in its true component elements." But, subtle as that analysis is, it cannot be true; for it does not include in the system, as even one of its twenty parts, Christianity; and yet it seems to me that it is the Christian element in the system which, mingled with a great deal of error, gives it its real strength. The analysis given by _Rev. Dr. R. G. McNiece_, of Salt Lake City, in the _Presbyterian Review_, April, 1881, seems to be more correct, and about as near the real truth as any one, perhaps, can come. He says: "Let Paganism, Judaism, Mohammedanism, Jesuitism, Protestantism, and Diabolism be shaken up together, and the result is Mormonism; for from Paganism comes its idea of God; from Judaism its theory of the priesthood and special revelation; from Mohammedanism its plural wife notions, and its sensual ideas of heaven; from Jesuitism its cunning and arbitrary form of government, in which the end is continually made to justify the means; from Protestantism its talk about faith in Christ and the guidance of the Holy Spirit; and its general policy from the devil, as any intelligent man will have to confess after a careful study of its cunning, devilish ways and means." From this analysis it is seen that its great strength lies in the shrewd way in which it has blended Christian truth with heathen error. The reasons of its growth and tenacity are many. It is especially adapted to the intellectual capacities of the masses. To these are offered just what they are sure to hunger after--bold assumption and boundless assertion, together with great show of authority. For the superstitious it has miracles, ecstasies, visions, and revelations. The secrecy of the endowments, too, has a charm. The minds of the ignorant delight in prodigies. "_Omne ignotum, pro mirifico._" For the lovers of prophecy there is promised the New Jerusalem, an actual reign of the Saints, and an equality with the Redeemer. The gross see charms in its sensual paradise, and listen eagerly to the announcement that a conversation with their spiritual ruler, or a journey on a mission while facing a frowning world, will immediately clear them from their iniquities. These are all elements in the system, which have led to its growth, and now keep it from falling to pieces. But _its chief source of strength is its recognition of many of the truths of the Bible_. If its strength came from its heathenish doctrines and practices, then it would naturally follow that its converts would be gathered mainly from heathendom, whereas ninety-nine proselytes in every hundred have been obtained from Christian churches. About thirty years ago swarms of Mormon missionaries were sent to China, Japan, India, Australia, South Africa, South America, and the Society and Sandwich Islands, and they fondly hoped that many converts would be gathered; but in less than five years they had all returned, completely baffled and disgusted. They reported that the devil was far too lively in those lands, and that, among the Hindoos especially, stupidity and awful depravity were universal. Since then we hear of no more attempts to evangelize the pagan world. A few hundred Sandwich Islanders and New Zealanders have been baptized, but only after American and English missionaries had first brought them to a knowledge of Gospel truth. And it is said that no Roman Catholic has ever been brought into the Mormon fold, Protestantism furnishing Mormonism its entire supplies. Yes, the fact is that Mormonism has grown in strength and power by the addition of those once members of Protestant Christian churches, or those very near the entrance. Perhaps eight out of every ten who have come to Utah were of that class; and it cannot well be questioned that hundreds of so-called Mormons, though laboring under a great delusion and greatly misled by the hierarchy, are still sincere believers in Christ and His Gospel. Rev. Dr. McNiece says in the _Presbyterian Review_, April, 1881: "It is only just to say that scattered all through the Mormon ranks are hundreds of devout, worthy, kind-hearted, hospitable people, who came from England, Scotland, and the Scandinavian countries, bringing their Bibles and Christian sentiments with them, and who, although nominally Mormons, have never been persuaded to embrace these odious pagan doctrines, which are the distinctive features of Mormonism." Besides, the Mormons believe in the Old and New Testaments as inspired, and in the "Book of Mormon" itself there is much that is taken directly from the Bible--as the Decalogue, the Sermon on the Mount, and other teachings of our Lord; and in their "Catechism for Children," published in 1877, one finds mingled with many false teachings such sound biblical propositions as these: that our first parents, having fallen under the influence of Satan, "had not the least power to recover themselves from the effects of that fall;" that in this condition "the justice of God required a sacrifice to atone for the broken law, and our first parents being subject, through transgression, to the penalty of the law, could not make this sacrifice;" that to meet such a state of things, "God sent His only begotten Son, who knew no sin, to die for the sins of the world, and thus to satisfy divine justice;" that "this redemption by Jesus Christ is the only one," and that it is available to all mankind, "but only on conditions of obedience;" that these conditions are "as unchangeable as their Author," and include faith, which is described as "a principle of power" within the soul, and repentance, which is defined as a "forsaking of sin, with full purpose of heart to work righteousness;" and that even little children are "considered sinners in the sight of God," and as such are "redeemed solely through the atonement of Christ," and are therefore to be taught to repent and believe. In reading such statements, and seeing them corroborated continually by quotations from Scripture, it is not hard to imagine ourselves studying the catechism of some Christian sect, differing from other sects in detail and expression, but agreeing with them in the essentials of the common Christianity. How far such truths are proclaimed by the Mormon teachers and missionaries, or how far they still remain as vital convictions in the breasts of thousands who once professed them in other communions, or who have been taught them catechetically in the Mormon fold, it is very difficult to determine. In the Mormon Articles of Faith there is very little but what could be subscribed to by some Christian denomination. It is presumed that these Articles comprise all the essential beliefs of Mormonism. They are what their missionaries constantly teach, and what the Mormons always give forth as their creed. They are just one third the number of the Thirty-nine Articles of the Church of England. They are as follows: "1. We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost. "2. We believe that men will be punished for their own sins, and not for Adam's transgression. "3. We believe that, through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. "4. We believe that these ordinances are: First, faith in the Lord Jesus Christ; second, repentance; third, baptism by immersion for the remission of sins; fourth, laying on of hands for the gift of the Holy Ghost. "5. We believe that a man must be called of God by prophecy and by the laying on of hands' by those who are in authority to preach the Gospel and administer the ordinances thereof. "6. We believe in the same organization that exists in the Primitive Church--viz.: apostles, prophets, teachers, evangelists, etc. "7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. "8. We believe the Bible to be the Word of God, as far as it is translated correctly; we also believe the 'Book of Mormon' to be the Word of God. "9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God. "10. We believe in the literal gathering of Israel, and in the restoration of the Ten Tribes; that Zion will be built upon this continent; that Christ will reign personally upon this earth, and that the earth will be renewed and receive its paradisic glory. "11. We claim the privilege of worshipping Almighty God according to the dictates of our conscience, and allow all men the same privilege; let them worship how, when, or where they will. "12. We believe in being subject to kings, presidents, rulers, and magistrates; in obeying, honoring, and sustaining the law. "13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we say that we follow the admonition of Paul: 'We believe all things; we hope all things;' we have endured many things, and hope to endure all things. If there is anything virtuous, lovely, or of good report, or praiseworthy, we seek after these things." The fact is, that this nineteenth century heresy bears much the same relation to the Gospel of to-day that Gnosticism, Montanism, and Manicheism did to that of the early centuries. On the true foundation of the Old and New Testaments, it has built a structure of wood, hay, and stubble. "To the law and the testimony," is the constant cry. Argument is based almost entirely upon the Bible. Proof-texts are quoted by the thousand. Our object in directing attention to the Christian element in Mormonism is not to furnish apology or to divert attention from its fearful errors; but it is mentioned because it furnishes a decided clue to the vitality and persistency of the system, and also opens our eyes as to the best way to solve the religious puzzle which this system presents before us. The great question to be answered is: How are we to get rid of _the erroneous doctrines of Mormonism_? CHAPTER XV. THE RELIGIOUS PUZZLE (_concluded_). The character of efforts hitherto put forth to solve the puzzle--What has been accomplished--The plan somewhere defective--Mormonism to be reformed, not destroyed--Why Mormons will not listen to Christian missionaries--Moody and Sankey's meetings in Salt Lake City--_The Deseret Evening News_ on Bishop Tuttle's sermon--Mormonism a perversion of Christianity--The educational and colonization scheme best fitted to reform it--Proved by comparing Roman Catholicism in the United States with Roman Catholicism in Mexico or Brazil--The probable effect of a larger intelligence--The probable effect of the introduction of Gentile colonies--The religious puzzle solved--The duty of the hour. Hitherto the efforts which have been put forth against Mormonism as a religious system have been the same in character as when contending with Buddhism, Confucianism, or any other pagan religion. _And what has been accomplished?_ It is not our desire to depreciate what has been done in Utah by the noble Christian men and women who have faced the insults of men and sometimes death itself in battling with the errors of Mormonism. They are Christian heroes and heroines, and are deserving of all praise and honor. They are worthy to receive crowns and laurels that can never fade. But their sterling worth and Christian heroism do not alter the facts concerning the visible results of their labors. It is true that nearly twenty years elapsed after the occupation of Salt Lake Valley by the Mormons before any attempt was made to introduce the Gospel. It was only by the occupation of Camp Douglas, in 1862, by several regiments of United States troops that the way began to be opened; and only since 1865 has there been any missionary work done in the Territory. But in the twenty years of missionary work what has been accomplished? How many converts from Mormonism have been obtained? Rev. R. G. McNiece, D.D., of Salt Lake City, in a personal letter to the writer, said: "The number of converts directly from the Mormon ranks I cannot give you; but it is very small, especially among adults. Among the youth the number is greater, and here is where the hope lies. The children and youth come under Christian influence first in the day-schools maintained by the Christian denominations. In the Sabbath-school this influence is deepened, and thereby the way into the Church is opened. I should say that THREE HUNDRED WOULD BE A LARGE ESTIMATE OF THE TOTAL NUMBER OF CHRISTIAN CONVERTS FROM THE MORMON RANKS; but the work thus far has been preparatory." Now, while it is very true that the work has been in great measure preparatory, nevertheless no such long preparation as twenty years should be necessary in dealing with a people to a great extent speaking our own language. If it were China, or Japan, or India just opened, and it required time for the missionaries to get acquainted with the habits and language of the people, it would be a very different thing. It seems from the small crop of Christian converts thus far obtained that the system of missionary work adopted is somewhere defective. And does not the fact of the large Christian element in the Mormon religious system show that it must not be treated as a pagan religion? and that different methods must be adopted to overcome its evils? All missionary labor in Utah up to the present time has been in open and direct antagonism to the whole Mormon system, and its object has been openly and professedly to exterminate it from the face of the earth. Now, we raise the question, _Can any Christian sect be easily annihilated?_ Should it be our desire to exterminate it? Should not the object of all our efforts be _to reform it_--to purge the gold of its dross? And so, does it not seem far more likely that Mormonism is not to be _destroyed_ at all, but rather _reformed_ by various influences brought to bear upon it? The adult Mormons will not go to hear the Christian missionaries, for they believe that all that is good in Christianity they have already in their own system. The only difference is that they have more; they have an enlarged and expanded Christianity. Consequently they think their system is vastly superior to the Christian's. Mormon boys write "_Come to Jesus_" on the clean, white window-sills of Christian chapels, while their parents at home tell them that they know a hundredfold more truth than the Christians, whose whole creed, they say, begins and ends with this despised phrase. The evangelists Moody and Sankey held a series of meetings in Salt Lake City only a few years ago, and the _Deseret Evening News_, the official Mormon organ, in an editorial on Moody's preaching in that city, said: "There is not a man among the whole fraternity of evangelists who can present anything of any value to the Latter-Day Saints which they have not already received; and there is no preacher of them all who, if he were desirous of learning the truth as it is in Jesus, but could learn very many valuable lessons in the things of God from members of our Young People's Improvement Associations, and even from our Sunday-school children. 'Believe in the Lord Jesus Christ' is a saying the full meaning of which is appreciated by the Latter-Day Saints. To exhort them to 'faith in Christ' is the work of supererogation." And shortly after, the same paper, in an editorial on a sermon preached by Bishop Tuttle, of the Episcopal Church, in Philadelphia, said: "So far as the institutions of modern Christendom are concerned, we candidly confess our lack of confidence in their power to do anything for us.... We have got so far beyond them through the revelations of the Almighty vouchsafed in these latter days, that we look back upon their teachings as a man reverts to the alphabet of his school-days, and we remember their powerless forms and spiritless ceremonies as mere playthings compared with the higher things of the kingdom to which the system they call _Mormonism_ has introduced us." Thus we see that Christianity is discounted by the Mormons from the very start; and can we, then, hope to accomplish its overthrow by the ordinary means? From its peculiar relations to Christianity, must we not in reason and fairness regard the Mormon Church, as we must the Roman Catholic Church and even Mohammedanism, as being not utterly false, so much as a mingling of error with truth? It is, therefore, a perversion of Christianity. There is genuine Gospel enough in the Mormon creed to save it from the grave. We are, therefore, to look for a repudiation of the false rather than the destruction of both false and true together. And what would be better calculated to effect this end than the colonization and educational scheme, which we have already advocated as the surest and easiest means to overcome the political and social evils of the system? The Roman Catholic system is in many respects similar to the Mormon system; and see what intelligence and a surrounding atmosphere of pure Christian truth has done for Roman Catholicism in our land! What a vast difference there is between the system here and the same system in Mexico, Brazil, Spain, or Italy! There is a difference almost as wide as the hemispheres. Take a Roman Catholic from our land to Brazil or Spain, and he will scarcely recognize his religion in that religion called there by the same name. And what has brought about this difference? The American Roman Catholic has been surrounded by intelligence and a free, pure, Christian society. These two things have so operated upon American Roman Catholicism as to greatly reform it and almost radically change it, while they did not antagonize it in a spirit of rancor. How wonderful the revolution! And it has not ceased yet, but is ever going on. The same things would thus be done, we believe, for Mormonism. 1. _A larger intelligence_ would surely modify or wholly set aside the claims of the priesthood to the possession of divine authority and power, and would relegate to the realm of oblivion such outlandish doctrines as _baptisms for the dead_. As Froude says, "Ignorance is the dominion of absurdity." And, from the same cause, the demand would gradually spring up for pulpit teaching, couched in a far better spirit, and of much higher intellectual character. The presence of a few intelligent Gentiles has already put to shame and almost banished from religious assemblies those harangues which in days not very remote were accustomed to combine in about equal measure the profane, the obscene, and the brutal. 2. And, then, _the introduction of Gentile colonists_ in large numbers would naturally increase the force of effective preaching missionaries, and they would then be supported, not by the churches in other parts of our land, but by the Utah colonists themselves. In this way we would have _more missionaries at less expense_, and they would accomplish more in the end than an aggressive force, such as we now have, though it were increased tenfold. Then the Territory would be fairly flooded with Gospel institutions of every sort. In every Mormon town there would be a school and a church; and there being in every community a few who in character and life would be truly Christlike, they, aided by the sharp criticisms of a free press, would cuttingly and most effectually rebuke the seriously lax morals of the Mormon Church; and before long it would be found to be politic and necessary in sheer self-defence to remove from Church leadership whoever in walk and conversation would fail to conform to what is at least decent. It is most likely that in this way the better elements in Mormondom would be led, unconsciously perhaps, to assert their force, and work out through grace a religious reformation. The leaven of revolt is slowly working now. It is well known that many Mormons do not countenance polygamy, and the time may yet come when this view shall prevail, notwithstanding the alleged revelations in the case. And there may come a time when, with polygamy, other false doctrines will be questioned or rejected. And thus reformed, purified, and made fit to live, we may expect to see Mormonism continue for generations a sect fairly Christian, although it would doubtless have many peculiar points; or there may come, through the workings of the Gospel in this subtle way, such a division in belief among the Mormon ranks as to rend asunder the entire Mormon organism. To this work of internal reformation let us direct our forces. Let the Christians of our land arise in all their might and endeavor to have schools planted all over the Territory of Utah, that intelligence and freedom may be widely disseminated; and let them form Colonization Aid Societies to induce Christian families to emigrate to Utah, and settle in every Mormon town and hamlet. Through _the faithful representation and living of the Gospel_ I have all hope. In strict accord with this belief, Rev. Arthur T. Pierson, D.D., pastor of the Bethany Church, Philadelphia, in the _Homiletic Review_, October, 1885, said: "Salt Lake Valley needs nothing more to-day than colonies of Christian tradesmen. Mormonism should be confronted with the witness of a Christian community, consecrated workmen in all the learned professions and departments of industry; Christian families free from the taint of polygamy and full of the rich blessing of the normal household." Likewise, Judge Osborne, of Utah, wrote recently as follows: "An excellent way to do good with little or no cost would be the location of Christian families in the Mormon towns.... The Mormon priesthood insist upon the complete isolation of their dupes from Christian civilization. They say, 'You must live your religion;' they obey, and the result is bitter fruit. Let a few Christian families 'live _their_ religion' in their presence, and the darkness of prejudice and superstition would roll away like the mist before the morning sun." Yes, put in every Mormon town a few noble Christian families, consecrated men and women, who in character and life shall exhibit the sweet spirit of the Man of Nazareth, who by example and precept shall show a more excellent way, and presently error will depart, and iniquity hide its head abashed. Let the various denominations combine and co-operate against the common foe in that silent yet most effective way, and the Mormon Puzzle will be solved, and solved forever. Let us all labor to this end. "O Christ, our land for thee; Naught less we crave, That Thou supreme mayst be From wave to wave. Naught less we ask of Thee, Our prayer unceasingly, Our land for Thee, All, all for Thee." THE END. _A NEW BOOK BY JOSIAH ALLEN'S WIFE._ _SWEET CICELY._--A story of the Josiah Allen's Wife's Series. Of thrilling interest. Over 100 illustrations, 12mo, cloth, $2.00. 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46243	----	http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. DIVINE AUTHORITY; OR THE QUESTION, WAS JOSEPH SMITH SENT OF GOD? **** BY ORSON PRATT, ONE OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. **** A few days since, Mrs. Pratt and myself, together with some others, were kindly invited to take tea with a very respectable gentleman of this town (Liverpool), who, though not connected with our church, yet was, with his family, sincerely enquiring after the truth. They seemed to be fully convinced in relation to the most important features of our doctrine, and were desirous of extending their investigations still further. We hope that their researches may happily result in a full conviction of the truth, and that they may obtain that certainty, so much to be desired, as to the _divine_ authority of the great and important message _now_ revealed from heaven--a message which must assuredly prove a savor of _life_ or _death_ to the generation now living. This message is beginning to awake the attention of the honest, virtuous, and upright among all classes of society. They seem to be aroused from the slumber of ages. A message of simple truth, when sent from God--when published by divine authority, through divinely inspired men, penetrates the mind like a sharp two-edged sword, and cuts asunder the deeply-rooted prejudices, the iron-bound sinews of ancient error and tradition, made sacred by age and rendered popular by human wisdom. It severs with undeviating exactness between truth and falsehood--between the doctrine of Christ and the doctrines of men; it levels with the most perfect ease every argument that human learning may array against it. Opinions, creeds invented by uninspired men, and doctrines originated in schools of divinity, all vanish like the morning dew--all sink into insignificance when compared with a message direct from heaven. Such a message shines upon the understanding like the splendors of the noon-day sun; it whispers in the ears of mortals, saying, "this is the way, walk ye in it." Certainty and assurance are its constant companions; it is entirely unlike all plans or systems ever invented by human authority; it has no alliance, connexion, or fellowship with any of them; it speaks with divine authority, and all nations, without an exception, are required to obey. He that receives the message and endures to the end will be saved; he that rejects it will be damned. It matters not what his former righteousness may have been--none can be excused. As a specimen of the anxious inquiry which now pervades the minds of many in relation to this church, we publish the following extract from a letter, which was kindly read to us during our afore-mentioned visit, by the gentleman who received it from his friend in London. We were struck with the apparent candor, the sound judgment, and the correct conclusions of the author of the letter, and earnestly solicited the privilege of publishing it. Permission was granted on condition that we would withhold names. We here present it to our readers, and shall endeavor, in the same spirit of candor, to answer the all-important inquiries contained in it. _July_ 15_th_. MY DEAR SIR,--I have been expecting, time after time, to be able to return you the "Letters" you so kindly left with me. As I informed you in my last, I cursorily read through the letters, and then handed the book to Mr. --. With him it is at the present time. The impression made thereby on his mind is very remarkable, and he requests me to inform you, that if you will allow him, he means to keep the book, if you will please to let him know the price thereof. He and I concur in our view of Mormonism at present. Do you enquire what that view is? I will then proceed to state it. We consider that the proofs which Mormonism gives of the apostasy are, without question, clear and demonstrative; we entirely concur also in the personal appearance and reign of our Lord; we are persuaded that all the preachers and teachers of the day are without _authority_--that their teachings and interpretations are uncertain as to the truth--that the translations of the scripture, being done without inspiration, are also uncertain. All is uncertain! melancholy thought! a deplorable picture but a true one!--the different teachers doing the best they can!--all jarring--all contending! The result--division, multiplied division! And they have a right if they think proper to divide from an authority _merely human_. But their multiplied division is a multiplied proof that they are wrong--that they are without that spirit who guides into truth, _and truth is_ ONE! My dear sir, the "Saints" have made out a strong and irrefragable case to show that "_authority to teach_" is no where, if not with them; but the proposition that _they have authority to teach, interpret &c._, is one that at present does not create a conviction in Mr. -- or my mind. We admit that it is very reasonable to suppose that, under such circumstances, God would raise up and send _one invested with authority_. Whether Joseph Smith was such an one is the all important question. I also admit, that so far as I am acquainted with his history, there is something very remarkable about him; perhaps I should be fully convinced if I were more fully read in writings relating to him. I wish I lived near to you, and then I would read more fully on the subject I confess my mind is much concerned to arrive at a clear conclusion upon the point. Mr. -- wishes you, if you will be so good, to select a few books that you think clearly prove the divine mission of Joseph Smith, and send them in a parcel to him with the prices; he will feel much obliged, and will send you a post-office order for the amount; he believes your selection will be a judicious one. I have heard Mr. Banks twice since I saw you, and other individual teachers also. There is much in their public services I approve. I am struck with the simplicity of their celebration of the ordinances. Mr. Banks and the others _assert strongly_ the divinity of Joseph Smith's mission; this is, however, not enough: the church of the early saints had proofs to give by inspired apostles like Peter, inspired deacons like Stephen, inspired evangelists like Philip, inspired prophets like Agabus, and inspired prophetesses like Philip's daughters. All this was the result of the _Spirit_ being in and with them _in authority and power_. The church of the latter day ought to be the same, if having the _same spirit of authority and power_. The sects are without these proofs, therefore they are sects groping in the dark, and hoping, and thinking, and guessing they are right, and all this convinces that they are not "the Church, the body of Christ;" bodies they are of their doctors and founders sure enough! Now I think the Church of the Latter-day Saints must resemble the original, or it is at once proved only a sect. One result of my conversation with you and Banks, and perusing the Letters, is, that I can be no longer connected with any sect. So far as I see, I can without difficulty confound in argument--plain scriptural argument--any into whose company I am at any time thrown. The Methodist _system_ I am convinced is the worst, because its pretensions are highest. I stand, therefore, fully alone. I declare I should be glad to be convinced that Mormonism is what it professes to be; I would join it to-day if my mind could be convinced that its elders had _authority to baptize me for the remission of sins, and lay hands on me for the gift of the Holy Ghost_. These sacred ordinances I would obey gladly, if I knew men having authority to administer them! To have these ordinances administered without divine authority is mere child's play. Thus you see my position. A Methodist leader, an old friend, said to me the other day, "Are you connected with the church of Christ now?--I hear you are not with us now." I answered, "Where is the church of Christ?" He replied it is found among the different sects. I then inquired, "Are you in the church of Christ? for if you are, you must be a member of all the sects." This rather puzzled him. I then asked him "Shew me the sect that resembled the church at the beginning; does any one of them, or do they all put together resemble the church at the beginning?" He said certainly not. I enquired why not? He was shrewd enough to be silent and to see that his own mouth must condemn his sect and all the sects. Observe, in the absence of the spirit, men must do as well as they can. This I am trying to do, only I confess that I am poor, and blind, and naked, bereft of the glory of the _certainty of the authority and truth of the church of Christ_. The sects, however, are satisfied, though "poor, blind, and naked," to boast of increase of goods, chapels, rich friends, preachers, &c., &c. So much for my present views and standing. I suppose by this time you have acted on your convictions, and are joined to the Saints; in all honesty you ought, I confess. The moment the conviction that _divine authority and certainty of teaching_ is with them, that moment will I join them. *** Farewell. My respectful regards to Mrs. --, and ever believe me, my dear sir, yours very truly, First.--The author of the above letter has carefully examined the present state of the world, and declares himself fully convinced of the awful apostacy which now so universally prevails. He unhesitatingly admits that all authority to teach--to administer ordinances--to build up the church of Christ, has entirely ceased from the earth--that "all is uncertain." He also admits that "it is very reasonable to suppose, that under such circumstances, God would raise up and send one _invested with authority_. Whether Joseph Smith was such a one is the all-important question." Yes, indeed, it is an important question, and one that involves the fate of the present generation. If Joseph Smith was not sent of God, this church cannot be the church of God, and the tens of thousands who have been baptized into this church are yet in their sins, and no better off than the millions that have gone before them. _The form_, without the power and authority, is no better than the hundreds of human forms that have no resemblance to the ancient pattern; indeed, it is more dangerous, because better calculated to deceive. Other churches do not profess to have inspired apostles, prophets, prophetesses, evangelists, &c., hence we _know_, if the New Testament be true, that they cannot be the church of God. But the Latter-day Saints profess to have all these officers and gifts among them, and profess to have authority to administer in every form, ordinance, and blessing of the ancient church; hence we know, that so far as the officers, doctrines, ordinances, and ceremonies are evidence, this Church can exhibit a perfect pattern. In these things, then, both ancient and modern Saints are exactly alike. By the New Testament then we cannot be condemned. If the Latter-day Saints are not what they profess to be, one thing is certain, that no one ever will be able to confute their doctrine by the scriptures; however imperfect the people may be, their doctrine is _infallible_. Can this be said of any other people who have existed on the eastern hemisphere during the last 1700 years? No. Their doctrines have been a heterogenous mixture of truth and error, that would not stand the test one moment when measured by a pattern of inspiration; some disparity could be seen and pointed out--some deviation either in the organization or in the ordinances of the gospel could be shown to exist. And now after so many centuries have elapsed, and when human wisdom has been exerted to its utmost strength, and the most exalted and gigantic talents displayed to lay a stable foundation whereon to build, we awake and behold all an empty bubble--a vain show--a phantom of man's creation, with scarcely a vestige of the ancient _form_, to say nothing of the _power_. In the midst of all this thick darkness, a young, illiterate, obscure, and inexperienced man announces a message from heaven, before which darkness flees away; human dogmas are overturned; the traditions of ages are uprooted; all forms of church government tremble like an aspen leaf at its approach, and the mighty fabric of popular sectarianism is convulsed and shaken to its very foundation. How happens all this? If Joseph Smith were an impostor, whence his superior wisdom? What power enervated his mind in laying the foundation of a church according to the ancient order? How could an impostor so far surpass the combined wisdom of seventeen centuries as to originate a system diverse from every other system under heaven, and yet harmonise with the system of Jesus and his apostles in every particular? What! an impostor discover the gross darkness of ages, and publish a doctrine perfect in every respect, against which not one scriptural argument can be adduced! The idea is preposterous! The _purity_ and _infallibility_ of the doctrine of this great modern prophet is a presumptive evidence of no small moment in favor of his divine mission. We do not pretend that a _perfect doctrine_ is an _infallible_ evidence in favour of the _divine authority_ of the one who teaches it. We can conceive it possible, though not probable, for a man to teach a doctrine unmixed with error, and yet be without authority to administer its ordinances. Swedenborg, Irving, and many others taught doctrines in some respects true, in other respects false; hence their authority should be rejected, even though they should perform miracles. We have no examples on the records of history, of a doctrine perfect in every respect, being taught by any person or persons, unless they were inspired with divine authority. If Joseph Smith taught a doctrine in any respect false, he should be rejected as an impostor, though he should, like the magicians of Egypt, turn rivers of water into blood, or create frogs in abundance, or even raise the dead like the witch of Endor. On the other hand, if he taught a true and perfect doctrine, he might be sent of God, though he himself should perform no miracle, like John the Baptist, or the Prophet Noah, or many other prophets of the Old Testament. In ancient times, many great prophets were sent of God, and we have no record of their doing miracles, yet their respective messages were of infinite importance, and could not be rejected without condemnation. Where is there a man, no matter how great his attainments, that can show Mr. Smith's doctrine to be false? Did the ancient saints teach baptism to the penitent believer for the remission of sins? So did Mr. S. Did they teach the laying on of hands for the gift of the Holy Spirit? So did Mr. S. Did the Former-day Saints teach that apostles, prophets, evangelists, pastors, teachers, deacons, bishops, elders, &c., all inspired of God, were necessary in the church? So did Mr. S. Did the ancient Saints teach that dreams, visions, new revelations, ministering of angels, healings, tongues, interpretations, and all other spiritual gifts were necessary in the church? So did this modern prophet. Where then is the discrepancy between the ancient and modern teachings? No where. The teaching of the one is as perfect as the other; and we again assert that this perfect coincidence in teaching, in every point, is a strong presumptive evidence that _Mr. Smith was sent of God_. Second.--In what manner does Joseph Smith declare that a dispensation of the gospel was committed unto him? He testifies that an angel of God, whose name was Moroni, appeared unto him; that this angel was formerly an ancient prophet among a remnant of the tribe of Joseph on the continent of America. He testifies that Moroni revealed unto him where he deposited the sacred records of his nation some fourteen hundred years ago; that these records contained the "everlasting gospel" as it was anciently taught and recorded by this branch of Israel. He gave Mr. Smith power to reveal the contents of those records to the nations of the earth. Now, how does this testimony of Joseph Smith agree with the book of John's prophecy given on the Isle of Patmos? John testifies that when the dispensation of the gospel is again committed to the nations, it shall be through the medium of an _angel_ from heaven. J. Smith testifies that a dispensation of the gospel for all nations has been committed to him by an _angel_. The one uttered the prediction; the other testifies its fulfillment. Though Mr. Smith had taught a perfect doctrine, yet if he had testified that his doctrine was not restored by an angel, all would at once have known him to be an impostor. How came Mr. Smith, if an impostor, to not only discover a perfect doctrine, but also to discover the precise medium through which that doctrine should be restored to the earth? Did Swedenborg, Irving, Wesley, or any other persons, not only teach a pure system, but at the same time did they declare that it was committed to them by an angel from heaven? If not, however pure and holy their teaching, they were not divinely authorised to administer in ordinances. If Mr. Smith had professed to have accidentally discovered those records, and that he was inspired to reveal their contents through the Urim and Thummim; or if he had professed to have received a message of the gospel through the inspiration of the Holy Ghost, or the Urim and Thummim, or in any other way but that of the ministering of an angel, we should, without further inquiry, have known him to be without authority. How came Mr. Smith, if a deceiver, to think of all this? Did Martin Luther, Wesley, Whitfield, Swedenborg, or Irving think of this? Whence his superior intellect--his depth of understanding--his extensive foresight--that he should so far surpass all former impostors for 1700 years? John testifies that when the everlasting gospel is restored to the earth it shall be by an _angel_. Smith testifies that it was restored by an _angel_, and in no other way. _This is another presumptive evidence that he was sent of God_. Third.--A revelation and restoration to the earth of the "_everlasting gospel_" through the angel Moroni would be of no benefit to the nations, unless some one should be ordained with authority to preach it and administer its ordinances. Moroni might reveal a book containing a beautiful and glorious system of salvation, but no one could obey even its first principles without a legally authorized administrator, ordained to preach, baptize, lay on hands for the gift of the Holy Ghost, &c. Did Moroni ordain Mr. Smith to the apostleship, and command him to administer ordinances? No, he did not. But why not confer authority by ordination, as well as reveal the everlasting gospel? Because in all probability he had not the right so to do. All angels have not the same authority--they do not all hold the same keys. Moroni was a prophet, but we have no account of his holding the office of an apostle; and if not, he had no right to ordain Mr. Smith to an office which he himself never possessed. He no doubt went as far as he was authorized, and that was to reveal the "_stick of Ephraim_"--the record of his fathers containing the "_everlasting gospel_." How then did Mr. Smith obtain the office of an apostle, if Moroni had no authority to ordain him to such office? Mr. Smith testifies that Peter, James, and John came to him in the capacity of ministering angels, and by the laying on of hands ordained him an apostle, and commanded him to preach, baptize, lay on hands for the gift of the Holy Ghost, and administer all other ordinances of the gospel as they themselves did in ancient days. Did Swedenborg--did Irving's apostles--or did any other imposters during the long age of darkness--profess that the apostleship was conferred upon them by those who held it last--by an angel who held the office himself? No; and therefore they are not apostles, but deceivers. If Mr. Smith had pretended that he received the apostleship by the revelation of the Holy Ghost, without an ordination under the hands of an apostle, we should at once know that his pretensions were vain, and that he was a deceiver. If an impostor, how came Mr. Smith to discover this? Why did he not, like the Irvingites, assume the apostleship without an apostle to ordain him? How came he to possess so much more wisdom than Irving, as to discover that he could not be an apostle without being ordained under the hands of an apostle? If Mr. Smith be a false apostle, it must be confessed that he has exhibited far more judgment than all the false apostles who have preceded him, learned and talented as they were. Is not this another presumptive evidence of _Joseph Smith's divine mission?_ Such a correctness upon matters of so great a moment, and upon subjects on which millions have heretofore erred, indicates something more than _human_--it indicates inspiration of the Almighty. The purity of Mr. Smith's doctrine--the perfect coincidence of his testimony with that of John's, in relation to the manner of the restoration of the everlasting Gospel to the earth, and the consistency of his testimony in relation to the manner of the restoration of the apostleship, are strong presumptive evidences that beautifully harmonize with and strengthen each other; the evidence is therefore accumulative, and increases with every additional condition or circumstance in a multiplied ratio, and seems almost irresistibly to force conviction upon the mind. Fourth.--Joseph Smith not only professes, through the medium of angels, to have received a dispensation of the gospel, and the power and authority of the apostleship, but he also professes to have received, through _revelation_ and _commandment_ from God, a dispensation for the gathering of the Saints from all nations. Now the doctrine of the gathering of the Saints in the last days must either be _false_ or _true;_ if false, then J. Smith must be an impostor. It matters not how correct he may have been in all other points of his system, if this one point--the doctrine of the gathering--be false, he _must_ be a deceiver. Why? Because he professes to have received _this doctrine_ by direct _revelation_ and _commandment_. On the other hand, if the doctrine of the gathering of the Saints be a _true_ doctrine and scriptural, this will be another presumptive evidence that Mr. Smith was sent of God. Now a doctrine may be _true_ and not be _scriptural;_ as for example, Newton's doctrine or law of universal gravitation is a _true_ doctrine, but not a _scriptural_ one; that is, it can neither be proved nor disproved by the scriptures. So, Noah's doctrine of gathering into an ark--Lot's doctrine of fleeing out of Sodom--Christ's doctrine to depart out of Jerusalem and flee to the mountains to escape destruction, were all _true;_ but neither of them could be proved or disproved by any scripture given to any of the former prophets. So likewise Mr. Smith's doctrine of the gathering of the Saints in the last days might be _true_, even though there should be no former scripture that predicted such an event; but in this case such a doctrine would be no evidence that Mr. Smith, who advocated it, was sent of God; but if such a doctrine can be proved to be a _scriptural_ doctrine, that is, if the gathering of the Saints was predicted in ancient scriptures as an event to take place in a certain age, in a certain way, and through certain means, and Mr. Smith comes in _that age_, professing to have a message to gather the Saints in _such way_, and by _such means_ as the scriptures have foretold, then the exact and perfect agreement between the professed message of Mr. Smith, and the scriptural predictions relating to such a message or work, would be a presumptive evidence of great weight in favor of his divine mission. The doctrine of the gathering of the people of God, including Israel, is one so clearly predicted by the inspired writers, that it seems almost superfluous to refer to the numerous passages relating to it. The dispensation in which the people of God were to be gathered in one, is called by the apostle Paul, "_the dispensation of the fulness of times_; which he represents as being an event then in the future. John, nearly one hundred years after the birth of our Saviour, saw the wonderful events and sceneries of unborn generations displayed in majestic and awful grandeur before him. He saw the churches of Asia, then under his own personal watch-care, lukewarm, corrupted, and about ready to be moved out of their place. He saw the universal apostacy [sic] that was soon to succeed and hold dominion for ages over all kindred and tongues, under the name of the Mother of Harlots--the great Babylon that should make all nations drunk with her wickedness. He saw that after the nations had been thus overwhelmed in thick darkness for ages, without the church of God, without apostles, without prophets, without the ministering of angels, without one cheering message from heaven, that there would be one more proclamation of mercy made to all people--one more dispensation of glad tidings from the heavens, to be ushered in by an angel restoring the everlasting gospel, which was to receive a universal proclamation to all the inhabitants of the earth, accompanied with a loud cry, that "_the hour of God's judgment is come_". He saw the universal proclamation of this warning message immediately followed by another angel, proclaiming the complete overthrow and downfall of Babylon. Between the interval of the flying of these two angels, he "heard another _voice from heaven_, saying, COME OUT OF HER, MY PEOPLE, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities." Remember, that this voice, commanding the people to come out of Babylon, was to be a "_voice from heaven_." It was not to be a cunningly devised plan of uninspired man, brought about by human ingenuity, but it was to be a voice from heaven--a message sent from God--a new revelation, commanding the Saints to come out of Babylon previous to its downfall. How came Mr. Smith, if an impostor, to get, not only all the other particulars which we have mentioned, perfectly exact, but also to discover that there must be a gathering of the Saints out of Babylon, and that that work must immediately follow the introduction of the gospel by an angel? Why did he not say, My doctrine is true, and if you will embrace it, you can be saved, and still remain where you are? It matters not how correct his doctrine might have been in all other points, if he had told his disciples to remain among the corrupt nations, and not gather together--this alone would have exposed the cloven foot, and proved him to be a deceiver. Swedenborg, Wesley, Irving, and a numerous host of others, during the last seventeen hundred years, have entirely neglected the gathering, which proves that they were without authority--that a dispensation of the gospel was never committed to them--that the voice from heaven to come out of Babylon had never saluted their ears. Previous to the restoration of the _gospel_ by an angel, God had no people in Babylon, and therefore could not call them out. An unauthorised, uninspired priesthood, preaching a perverted gospel, never could raise up a people of God in Babylon; for they themselves are Babylon, and all their converts or children are begotten after their own likeness with Babylonish inscriptions upon their foreheads. It is only when the gospel, apostleship, and power are again restored in the way and manner predicted, that a people of God can be raised up among the nations. It is then, and not till then, that the voice is heard from heaven, calling that people out from among the nations. Mr. Smith did not forget this. It is marvellously strange, indeed, that he should be an impostor, and yet embrace in his system every particular that was to characterize the great dispensation of the latter times. It matters not how diverse the points of his doctrine were to the popular current among the great modern systems of religion. He seems to have introduced his system without paying the least regard as to what would be popular or unpopular--as to whether it would suit the learned or the unlearned--as to whether it would suit the temporal circumstances of man or not. He did not stop to make the inquiry whether the gathering of the Saints would be congenial to the feelings of those who occupied splendid mansions, upon fine farms, surrounded with every luxury of life. He did not stop to consider any of those things, but spoke as one having authority; saying, "_thus saith the Lord_," upon every point of doctrine which he promulgated. Now, for a young man, inexperienced and illiterate, to profess to give the word of the Lord upon subjects of so great a moment--to reveal doctrines which were directly opposed, not only to his own traditions, but to the teachings and doctrines of the most popular, numerous, and powerful sects of the day, and at the same time have those doctrines exactly accord, not only with the ancient gospel, but with every minute prediction relative to the dispensation of the last days--is an evidence that carries TRUTH upon the face of it, and leaves a deep and lasting impression upon every reflecting mind, and we can hardly refrain from assenting in our hearts, that surely _he must have been sent of God_. Fifth.--What else besides the "everlasting gospel" does the Book of Mormon profess to contain? It professes to contain a brief but faithful history of a small branch of the _tribe of Joseph_, and the revelations given to them both before and after Christ, written by a succession of prophets who were the literal descendants of Joseph; hence it professes to be, in the full sense of the word, the _writings or records of the tribe of Joseph_. It contains numerous and pointed predictions, shewing expressly that the age in which their records should, by the power of God, be revealed to the nations, should also be the day in which Israel should be gathered; and that their records, in conjunction with the records of the Jews, should be the powerful instruments in the hands of the servants of God in bringing about that great work. Now, how does this accord with the word of the Lord to Ezekiel upon the same subject? Ezekiel was commanded to write upon two sticks, one for Judah, and the other for Joseph; after which he was commanded to join them together into one. And when the children of Israel should make enquiry what these two united writings of Judah and Joseph meant, he was to say unto them, that the Lord God would join the writings of Joseph with those of Judah; immediately after which he would take the children of Israel from among the heathen, whither they were gone, and would gather them on every side, and bring them into their own land: and that he would make them one nation in the land upon the mountains of Israel; and that one king should be king to them all; and that they should no more be two nations or kingdoms. Ezekiel testifies that the _writings of Joseph_ should be joined with the _writings of Judah_. Mr. Smith presents this generation with a book, consisting of several hundred pages, professing to be the sacred writings of the inspired prophets of the tribe of Joseph, who anciently inhabited the great western hemisphere. Ezekiel testifies that Israel should be gathered, never again to be scattered, immediately after the union of these two records. The professed record of Joseph, brought to light by Mr. Smith, testifies in the most positive language, that this is the age in which Israel shall be gathered through the instrumentality of the word and power of God, contained in the two records. Ezekiel uttered the prediction. Mr. Smith presents a professed fulfilment. This is another presumptive evidence in favor of the divine authority of his mission; for if the gathering of Israel had not been included in the mission of Mr. Smith, as an important part of the great work of the last dispensation, all would have had good reason for rejecting him without further inquiry. The ministering of an angel--the restoration of the gospel--the conferring of the apostleship--the setting up of the kingdom of God--the gathering of the Saints--the revelation of the record of Joseph, and its union with the Jewish record--and the restoration of all the house of Israel to their own lands, are the wonderful events to be fulfilled in the great "dispensation of the fullness of times." Whatever person or persons are divinely commissioned to usher in that dispensation, must have the keys of authority to perform every work pertaining thereunto. If Joseph Smith had included all these remarkable events in his mission, _excepting one;_ then that _one_ exception would be sufficient to prove him to be acting without authority. But where, we ask, is there one exception? What particular event or circumstance pertaining to the dispensation, of which he professed to hold the keys, has he excluded from his system? Did John predict the restoration of the gospel by an angel? It is included in Mr. Smith's system. Did John predict that the Saints should receive a message from heaven, commanding them to come out of Babylon? It also is included in the system of Joseph Smith, and the Saints are now obeying it. Did Ezekiel predict the final gathering of Israel as an immediate result of the union of the two records of Joseph and Judah? Mr. Smith also includes this in his system. The two records are already united in their testimony, and will soon accomplish the purpose for which they were sent forth. What then is lacking? Is there any of the prophets, or inspired writers of ancient times, who have pointed out some other way for the latter day dispensation to be brought about? Can any man show that the gospel will not be restored by an angel, or that the Saints will not be called out of Babylon by a message from heaven? or that the record of the tribe of Joseph will not be joined with the Jewish record--the Bible? or that Israel will not be gathered to their own lands through the instrumentality of more revelation? or that the kingdom of God will not be set up in the latter days to break in pieces all other kingdoms? or that apostles and prophets will not be restored to the earth as in ancient times? If all these things are possible, probable, and scriptural--if all these events must come to pass in their time, and in the manner predicted--can any one show that this is not the time? that the Book of Mormon is not the record of Joseph, about which Ezekiel prophesied? Can any one show any cause why Joseph Smith should not receive the ministering of an angel? why he should not be ordained an apostle, or prophet, or receive revelations and commandments from God? If the gospel is to be restored by an angel, it must be restored at the first to some person. Why not that person be Mr. Smith? If the records of two different tribes are to be joined in one, why not the Book of Mormon and the Bible be the two records? and why not Mr. Smith be the instrument in the hands of God in fulfilling this prophecy? If these things are not not the fulfillment of those ancient predictions, will the generation that lives when they do come to pass be any more believing than they are at present in this work? Will they be any more ready to receive new revelations, visions, angels, or ancient sacred records than they are now? When God sets up his kingdom, will mankind be any more willing to receive the apostles, prophets, and inspired officers of that kingdom, than they are now? One thing is certain; if the angel has not come--if the gospel is not restored--if the records of Joseph are not revealed--then there is no kingdom of God on the earth, no authority to preach or administer the ordinances among men; all is gross darkness--all is uncertainty--and our only alternative is to wait till the voice of the angel is heard, till the great work of the last dispensation is ushered in. But will we then receive it? Will not our prejudices be as great then as they are now against Mr. Smith? Are there any qualifications that Mr. Smith should possess that he did not possess? Were there any doctrines which he advocated adverse to scriptural doctrine? Were there any principles connected with his system inconsistent with the prophecies? If then perfection characterizes every doctrine embraced in the great scheme of this modern prophet, who can say that he was not sent of God? Who dare oppose so great and perfect a system, without the least shadow of evidence to prove its falsity? Who so lost to every sense of reason and sound judgment, as not to perceive an overwhelming evidence flowing in from every quarter to establish the divine mission of Joseph Smith? Who that has examined his mission or system impartially, can bring even one evidence against it? Are we not bound then to yield, at least, our faith on the side of evidence? What excuse then can the learned, and great, and wise of the earth, render for opposing a work of so great importance with nought but ridicule, and slander, and vile reproaches? Let them bring forth their strong reasonings, or else let them hear, and say, it is TRUTH. Sixth.--The perfect agreement between the prediction of Isaiah (chap. xxix) and Mr. Smith's account of the finding and translation of the Book of Mormon, is another collateral proof that he was divinely commissioned. Mr. Smith testifies that the plates from which that book was translated were taken _out of the ground_, from where they were originally deposited by the prophet Moroni; that the box containing them was composed of stone, so constructed as to exclude, in a great degree, the moisture of the soil; that with the plates he discovered a Urim and Thummim, through the aid of which he afterwards was enabled to translate the book into the English language. Soon after obtaining the plates, a quantity of the characters were correctly transcribed, and sent to some of the most learned individuals in the United States, to see if they could translate them. Among the rest, they were presented to Professor Anthon, of New York city. But no man was found able to read them by his own learning or wisdom. Mr. Smith, though an unlearned man, testifies that he was commanded to translate them, through the inspiration of the Holy Ghost, by the aid of the Urim and Thummim, and that the Book of Mormon is that translation. Now, Isaiah says to Israel, "_Thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust_." Who cannot perceive the perfect harmony between Isaiah's prediction and Mr. Smith's testimony? Isaiah, as if to impress it upon the minds of those who should live in future generations, gives no less than four repetitions of the same prediction in the same passage, informing us, in the most definite language, that after Israel should be brought down, they should speak in a very familiar manner "_out of the ground_," and whisper "low out of the dust." Mr. Smith has been an instrument in the hands of God of fulfilling this prediction to the very letter. He has taken "_out of the ground_" the ancient history of one half of our globe--the sacred records of a great nation of Israel--the writings of a remnant of the tribe of Joseph, who once flourished as a powerful and great nation on the western hemisphere. The mouldering ruins of their ancient forts, and towers, and cities proclaim their former greatness, in mournful contrast with their present sad condition. They have been brought down like all the rest of Israel; but the words of their ancient prophets "_speak out of the ground_," and "whisper out of the dust" to the ears of the present generation, revealing in a very "_familiar_" manner the history of ancient America, which before was entirely unknown to the nations. Isaiah says, that Israel should "_speak out of the ground_." Mr. Smith says, that he obtained the writings of Joseph from "_out of the ground_." Now, if Mr. Smith had professed that he had got his book as Swedenborg obtained his, or as the Shakers obtained theirs; that is, if he had professed to have obtained this book to usher in this last dispensation in any other way but "_out of the ground_," we should have had reason to suppose him a deceiver, like Swedenborg and thousands of others. Again, Isaiah says, that "the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precepts of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." All this was fulfilled before Mr. Smith was aware that it had been so clearly predicted by Isaiah. He sent the "WORDS _of a book_" which he found, as before stated, to Professor Anthon. But it was a sealed writing to the learned professor--the aboriginal language of ancient America could not be deciphered by him. He was as much puzzled as the wise men of Babylon were to interpret the unknown writing upon the wall. Human wisdom and learning, in this case, were altogether insufficient. It required another Daniel, who was found in the person of Mr. Smith. What a marvellous work! What a wonder! How the wisdom of the wise and learned was made to perish by the gift of interpretation given to the unlearned! If the Book of Mormon is what it professes to be--a sacred record--then it must be the very book mentioned in Isaiah's prediction; for the Prophet Nephi, one of the writers of the Book of Mormon, who lived upwards of 2400 years ago, informs us that their writings should be brought to light in the last days, in fulfillment of Isaiah's prediction; he also delivers a prophecy in relation to the same book, and predicts many events in connexion therewith, which are not mentioned by Isaiah. We here give an extract from his prediction, as also his quotations from Isaiah: Behold, in the last days, or in the days of the Gentiles; yea, behold all the nations of the Gentiles, and also the Jews, both those who shall come upon this land, and those who shall be upon other lands; yea, even upon all the lands of the earth; behold, they will be drunk with iniquity, and all manner of abominations; and when that day shall come, they shall be visited of the Lord of Hosts, with thunder, and with earthquake, and with a great noise, and with storm and with tempest, and with the flame of devouring fire; and all the nations that fight against Zion, and that distress her, shall be as a dream of a night vision; yea, it shall be unto them, even as unto a hungry man, which dreameth, and behold he eateth, but he awaketh and his soul is empty; or like unto a thirsty man, which dreameth, and behold he drinketh, but he awaketh, and behold he is faint, and his soul hath appetite: yea, even so shall the multitude of all the nations be that fight against mount Zion: for behold, all ye that do iniquity, stay yourselves and wonder, for ye shall cry out, and cry, yea, ye shall be drunken, but not with wine; ye shall stagger, but not with strong drink: for behold, the Lord hath poured out upon you, the spirit of deep sleep. For behold, ye have closed your eyes, and ye have rejected the prophets, and your rulers, and the seers hath he covered because of your iniquity. And it shall come to pass, that the Lord God shall bring forth unto you the words of a book, and they shall be the words of them who have slumbered. And behold the book shall be sealed: and in the book shall be a revelation from God, from the beginning of the world to the ending thereof. Wherefore, because of the things which are sealed up, the things which are sealed shall not be delivered in the day of the wickedness and abominations of the people. Wherefore the book shall be kept from them. But the book shall be delivered unto a man, and he shall deliver the words of the book, which are the words of those who have slumbered in the dust; and he shall deliver these words unto another; but the words which are sealed, he shall not deliver, neither shall he deliver the book. For the book shall be sealed by the power of God, and the revelation which was sealed, shall be kept in the book until the own due time of the Lord, that they may come forth: for, behold, they reveal all things from the foundation of the world unto the end thereof. And the day cometh that the words of the book which were sealed, shall be read upon the house-tops; and they shall be read by the power of Christ: and all things shall be revealed unto the children of men which ever have been among the children of men, and which ever will be, even unto the end of the earth. Wherefore, at that day when the book shall be delivered unto the man of whom I have spoken, the book shall be hid from the eyes of the world, that the eyes of none shall behold it, save it be that three witnesses shall behold it, by the power of God, besides him to whom the book shall be delivered; and they shall testify to the truth of the book, and the things therein. And there is none other which shall view it, save it be a few, according to the will of God, to bear testimony of his word unto the children of men: for the Lord God hath said, that the words of the faithful should speak as if it were from the dead. Wherefore, the Lord God will proceed to bring forth the words of the book; and in the mouth of as many witnesses as seemeth him good, will he establish his word; and wo be unto him that rejecteth the word of God. But behold, it shall come to pass that the Lord God shall say unto him to whom he shall deliver the book, take these words which are not sealed, and deliver them to another, that he may show them unto the learned, saying: read this, I pray thee. And the learned shall say, bring hither the book, and I will read them: and now, because of the glory of the world, and to get gain, will they say this, and not for the glory of God. And the man shall say, I cannot bring the book, for it is sealed. Then shall the learned say, I cannot read it. Wherefore it shall come to pass, that the Lord God will deliver again the book and the words thereof to him that is not learned; and the man that is not learned, shall say, I am not learned. Then shall the Lord God say unto him, the learned shall not read them, for they have rejected them, and I am able to do mine own work; wherefore, thou shalt read the words which I shall give unto thee. Touch not the things which are sealed, for I will bring them forth in my own due time: for I will shew unto the children of men that I am able to do mine own work. Wherefore, when thou hast read the words which I have commanded thee, and obtained the witnesses which I have promised unto thee, then shalt thou seal up the book again, and hide it up unto me, that I may preserve the words which thou hast not read, until I shall see fit in mine own wisdom, to reveal all things unto the children of men. For behold, I am God; and I am a God of miracles; and I will shew unto the world that I am the same yesterday, to day, and for ever; and I work not among the children of men, save it be according to their faith. And again it shall come to pass, that the Lord shall say unto him that shall read the words that shall be delivered him, forasmuch as this people draw near unto me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear towards me is taught by the precepts of men, therefore, I will proceed to do a marvellous work among this people; yea, a marvellous work and a wonder: for the wisdom of the wise and learned shall perish, and the understanding of their prudent shall be hid. And wo unto them that seek deep to hide their counsel from the Lord. And their works are in the dark; and they say, who seeth us; and who knoweth us? And they also say, surely, your turning of things upside down, shall be esteemed as the potter's clay. But behold, I will shew unto them, saith the Lord of Hosts, that I know all their works. For shall the work say of him that made it, he made me not? Or shall the thing framed say of him that framed it, he had no understanding? But behold, saith the Lord of Hosts, I swill shew unto the children of men, that it is not yet a very little while, and Lebanon shall be turned into a fruitful field; and the fruitful field shall be esteemed as a forest. And in that day shall the deaf hear the words of the book; and the eyes of the blind shall see out of obscurity and out of darkness; and the meek also shall increase, and their joy shall be in the Lord; and the poor among men shall rejoice in the Holy One of Israel. For assuredly as the Lord liveth, they shall see that the terrible one is brought to nought, and the scorner is consumed, and all that watch for iniquity are cut off; and they that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought. Therefore thus saith the Lord, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. But when he seeth his children, the work of my hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. Here it will at once be perceived that the Book of Mormon is actually the book predicted by Isaiah, or else it must be an imposture. The book mentioned by Isaiah was to have every characteristic which seems to accompany the Book of Mormon. Did Isaiah predict that the "deaf should hear the words of the book, and the eyes of the blind see out of obscurity, and out of darkness?" It has been fulfilled by the coming forth of the Book of Mormon. Did Isaiah say that in the day his predicted book should speak out of the ground, then those who "erred in spirit should come to understanding, and they that murmured should learn doctrine?" It has been fulfilled to the very letter through the instrumentality of the Book of Mormon. Tens of thousands of honest men, who erred in spirit because of the doctrines and precepts of men, have come to understanding. Many points of doctrine which had been in controversy for ages are made perfectly plain in the Book of Mormon; hence those who have murmured because of the darkness and obscurity thrown over the scriptures by human wisdom and learning, have "_learned doctrine_." Did Isaiah prophecy that when the predicted book should make its appearance, that then "the house of Jacob should no longer be made ashamed, neither should the face of Jacob any more wax pale?" The Book of Mormon has come, declaring that the time is at hand for the gathering of the house of Jacob, no more to be scattered. Did Isaiah predict that in the day of the revelation of a certain book, "the terrible one should be brought to nought, the scorner be consumed, and all that watch for iniquity be cut off;" and finally that "all the nations who should fight against Mount Zion, should pass away as the dream of a night vision, and be destroyed by earthquake and the flame of devouring fire?" The Book of Mormon comes testifying that the hour of these judgments is at hand. And finally, there is no circumstance mentioned by Isaiah, connected with the revelation and translation of the book he mentions, but what is connected with the Book of Mormon. If Joseph Smith was an impostor and wished to palm himself off upon the world as the great prophet who was to usher in the preparatory dispensation for the coming of the Lord, how came he to discover all these minute particulars contained in Isaiah's prophecy, so as to so exactly and perfectly incorporate in his great scheme of imposture each and every one of them? If this illiterate youth was a deceiver, he has far outstretched all the learned divines or impostors of the last eighteen hundred years--he has made his great and extended scheme to harmonize in every particular, not only with the ancient gospel but with the ancient prophecies, and this, too, so perfectly, that no one can detect the delusion. Reader, does not such a scheme savour very strongly of the truth? Does it not require a greater effort of mind to disbelieve such a scheme than it does to believe it? If such a scheme can not be credited, where is there a scheme or system in the whole world that can be credited? Can you find a scheme more perfect than the one introduced by Mr. Smith? Can you find one equal to it in perfection? Can you find one that contains the one-twentieth part of the truth which his system contains? If, then, you doubt the authority of Mr. Smith, how much more ought you to doubt the authority of every other man now on the earth? If Mr. Smith's perfect scheme should be rejected, surely all other schemes or doctrines, which can be shown to be ten times more imperfect, should also be rejected. If any are to be received, surely that one should be received which seems to contain all the elements of a true doctrine, and in which there cannot be detected the least evidence of imposture. To invent a scheme apparently every way suited to the last dispensation or preparatory work for the second advent of our Lord--to have that scheme agree in every minute particular with the endless circumstances and numberless events predicted by the ancient prophets, bespeaks a wisdom far superior to that of man: it bespeaks the wisdom of God. This endless train of circumstances--all harmonizing--all combining--all concentrating as it were into one focus--carries with it such irresistible evidence of truth that it is almost impossible for the careful investigator to reject the divinity of Joseph Smith's mission. Like investigating the works of nature, the more he examines the more he perceives the wisdom of the Deity enstamped upon every sentence. Seventh.--According to the Book of Mormon, all of the great western continent, with all the valleys, hills, and mountains, riches and resources pertaining thereunto, was given to the remnant of Joseph, as their "_land of promise_." The Almighty sealed this covenant and promise by an oath, saying, that the land should be given unto them for ever. The western world, including both North and South America, is the "_land of promise_," to the remnant of Joseph, in the same sense that the land of Palestine is a promised land unto the twelve tribes of Israel. Now this testimony of the Book of Mormon agrees most perfectly with the prophetic blessing placed upon the head of Joseph by the patriarch Jacob; who, just previous to his death, called together his sons and predicted upon each what should befall them or their tribes "_in the last days_." The blessing upon the tribe of Joseph is as follows:--(Genesis xlix chap.) "Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over the wall: the archers have sorely grieved him, and shot at him, and hated him; but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel:) even by the God of thy father, who shall help thee; and by the Almighty who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts and of the womb: _the blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills_: they shall be the head of Joseph, and on the crown of the head of him that was separate from his brethren." In the preceeding chapter, when blessing the two sons of Joseph, he says, "let them grow into a multitude in the midst of the earth." And again, "his seed shall become a multitude of nations." From these predictions it will be perceived that Jacob prevailed with God, and obtained a greater blessing in behalf of the tribe of Joseph than what Abraham and Isaac, his progenitors, had obtained. While the blessing of Jacob's progenitors was limited to the land of Palestine, Joseph had confirmed upon him a blessing or country above, or far greater than Palestine--a country at a distance, represented by "_the utmost bounds of the everlasting hills_." Some of the "_branches_" of the "_fruitful bough_" of Joseph were to spread far abroad from the parent tree--they were to "_run over the wall_" of the mighty ocean--they were to "_become a multitude of nations in the midst of the earth_." There, among the "_everlasting hills_," they were to be "_made strong by the hands of the mighty God of Jacob_." It was to be there, among the "_multitude of nations_" of the posterity of Joseph, that the "_Shepherd--the stone of Israel_" was to establish a kingdom, which should break in pieces all other kingdoms, and "_fill the whole earth_." In America there is a "_multitude of nations_," called by us "_Indians_." These Indians evidently sprang from the same source as is indicated by their color, features, customs, dialects, traditions, &c.; that they are of Israelitish origin is also evident from their religious ceremonies, their language, their traditions, and the discovery of Hebrew inscriptions, &c. If America is not the land given to a branch of Joseph, where, or in what part of the globe shall that tribe receive the fulfillment of Jacob's prediction? where, if not in America, has a land been peopled by a multitude of the nations of Joseph? Can a multitude of the nations of Joseph be found in Europe, Asia, or Africa, or in any of the adjoining islands? If not, then America seems to be the only place where that great prediction could receive its accomplishment. The Book of Mormon testifies that America is "_the land of Joseph_," given to them by promise. Is not this an additional evidence that _Mr. Smith was sent of God?_ If Mr. Smith was an impostor, how came he to discover that the tribe of Joseph was to be favored so much above all the other tribes of Israel? Perhaps it may be replied, that it was easy to discover _that_ from the scriptures; but, we ask, why did not Swedenborg, Wesley, Irving, or some of the other impostors of former times, make this scriptural discovery, and incorporate it in their pretended dispensations? It would be, at first, thought far more natural to suppose the American Indians to be the ten lost tribes of Israel; indeed, this is the opinion of many of the learned at the present day. Why did not this modern prophet, if a deceiver, form his deceptive scheme more in accordance with the opinions of the learned? or why should he choose a remnant of the tribe of Joseph to people ancient America? Out of the twelve tribes of Israel, why did he select only a branch of one tribe to people this vast continent? All can _now_ perceive why the Book of Mormon should profess to be the history of a remnant of one tribe, instead of being the history of the ten tribes. All can see, why America should be represented as a promised land to Joseph, instead of being given to Reuben, Simeon, or any of the other tribes. All can _now_ see, though it was not seen at the first, that if the Book of Mormon was different from what it now is; that is, if it professed to contain a history of the ten lost tribes; or if it had given the great western continent to any other people, or to any other tribe than that of Joseph, that it would have proved itself false--it would not have been the book or record which the prophets predicted should come forth to usher in the great work of the last days. An impostor would be obliged to take into consideration all these minute circumstances, many of which are in direct opposition to the established traditions of the day; yet none of them could be neglected without proving fatal to his scheme. But Mr. Smith, with all the accuracy of a profound mathematician, has combined all the minute elements of both doctrine and prophecy in his grand and wonderful scheme--nothing is wanting. Whatever department of his system is examined it will be found invulnerable. What an invaluable amount of evidence to establish the _divine mission of the Prophet Joseph Smith!_ Eighth.--In the Book of Mormon are given the names and locations of numerous cities of great magnitude, which once flourished among the ancient nations of America. The northern portions of South America, and also Central America, were the most densely populated. Splendid edifices, palaces, towers, forts, and cities, were reared in all directions. A careful reader of that interesting book, can trace the relative bearings and distances of many of these cities from each other; and if acquainted with the present geographical features of the country, he can, by the descriptions given in that book, determine, very nearly, the precise spot of ground they once occupied. Now since that invaluable book made its appearance in print, it is a remarkable fact, that the mouldering ruins of many splendid edifices and towers, and magnificent cities of great extent, have been discovered by Catherwood and Stephens in the interior wilds of Central America, in the very region where the ancient cities described in the Book of Mormon were said to exist. Here then, is _a certain and indisputable evidence_ that this illiterate youth--the translator of the Book of Mormon, was inspired of God. Mr. Smith's translation describes the region of country where great and populous cities anciently existed, together with their relative bearings and approximate distances from each other. Years after, Messrs. Catherwood and Stephens discovered the ruins of forty-four of these very cities and in the very place described. What, but the power of God, could have revealed beforehand this unknown fact, demonstrated years after by actual discovery? Ninth.--The fulfillment of a vast number of prophecies delivered by Mr. Smith is another infallible evidence of his divine mission. Out of the many hundreds of fulfilled predictions uttered by him, we select the following as examples. 1. Soon after Mr. Smith found the plates, he commenced translating them. He had not proceeded far before he discovered from his own translation of the prophecy of Nephi, as before quoted, that "THREE WITNESSES," besides himself, should behold the book by the power of God, and should know and testify of its truth. Some length of time after this, or in the month of June, A.D. 1829, the Lord gave a revelation, through Mr. Smith, to Oliver Cowdery, David Whitmer, and Martin Harris, promising them that if they would exercise faith, they should have a view of the plates, and also of the Urim and Thummim. This prediction was afterwards fulfilled; and these three persons send forth their written testimony, in connexion with the Book of Mormon, to all nations, kindreds, tongues, and people, declaring that an angel of God descended from heaven, and took the plates and exhibited them before their eyes; and that, at the same time, the voice of the Lord from the heavens testified to them of the truth contained in Mr. Smith's translation of these records. Now an impostor might indeed predict the raising of "THREE WITNESSES," but he could never call down an angel from heaven, in the presence of these "WITNESSES," to fulfill his prediction. 2. Before the "Church of Jesus Christ of Latter-day Saints" had any existence upon the earth, the prophecy of Moroni was translated and printed in the Book of Mormon. It is expressly predicted in this prophecy, that in the day that that book should be revealed, "_the blood of the Saints should cry unto the Lord from the ground_," because of the wickedness of the people, and that the "_time should soon come when_," because of the cries and mourning of "_widows and orphans_" whose husbands and fathers should be slain by wicked hands, "_the Lord should avenge the blood of his Saints_." And again, in August, 1831, the word of the Lord came to Mr. Smith, saying that "_the Saints should be scourged from city to city, and from synagogue to synagogue_," and that but "FEW" of those then in the Church should "_stand to receive an inheritance_."--(See Book of Doctrine and Covenants, page 151 [sec. 63.]) The blood of many hundreds of Saints who have been slain and martyred in this church, is an incontrovertible evidence of the truth of the prediction. Surely Mr Smith must have been a prophet of God to have foreseen not only the rise of the church of the Saints, but that their blood should cry aloud from the ground for vengeance upon the nation who should perpetrate these bloody deeds. No human foresight could have seen the bloody sceneries that were to take place after the rise of the church. All natural appearances in the United States were against the fulfillment of this dreadful prediction. Every religious society throughout the whole country was strongly guarded against persecution and religious intolerance by the strong arm of the civil law. The glorious constitution of this great and free people proclaimed religious freedom to every son and daughter of Columbia's soil: yet, in the midst of this boasted land of freedom and religious rights, where universal peace seemed to have selected her quiet dwelling place, the voice of the great prophet is heard predicting the rise of the Latter-day Church, and the bloody persecutions that should follow her "from city to city, and from synagogue to synagogue." Never were there any prophecies more literally and palpably fulfilled since the creation of the earth. If the foretelling of future events that could not possibly have been foreseen by human wisdom--events, too, that to all outward appearances were very unlikely to come to pass: if the predicting of such events and their subsequent fulfillment constitute a true prophet, then Joseph Smith must have been a true prophet, and, if a true prophet, _he must have been sent of God_. Tenth.--There are many thousands of living witnesses who testify that God has _revealed_ unto them the truth of the Book of Mormon, by dreams, by visions, by the revelations of the Holy Ghost, by the ministering of angels, and by his own voice. Now, if Mr. Smith is an impostor, all these witnesses must be impostors also. Perhaps it may be said, that these witnesses are not impostors, but are deceived themselves. But, we ask, can any man testify that he KNOWS a false doctrine to be true, and still not be an impostor? Men frequently are deceived when they testify their _opinions_, but never deceived when they testify they have a _knowledge_. Such must either be impostors, or else their doctrine must be true. Now, would it not be marvellously strange indeed, if even three or four men who were entirely disconnected, being strangers to each other, should all undertake to deceive mankind by testifying that an angel of God had descended before them, or that an heavenly vision had been shown to them, or that God had in some other marvellous way manifested to them the divine authenticity of the Book of Mormon? If the testimony of three or four impostors would appear marvellous, how infinitely more marvellous would appear the testimony of tens of thousands of impostors in different countries, widely separated from each other, and who never saw each other's faces, and yet all endeavouring to palm upon the world the same great imposition! If many thousands of witnesses do testify boldly, with words of soberness, that God has revealed to them that this is his church or kingdom that was to be set up in the last days, then we have an overwhelming flood of collateral evidence to establish the divine mission of Joseph Smith. Eleventh.--The miracles wrought by Joseph Smith are evidences of no small moment to establish his divine authority. In the name of the Lord he cast out devils, healed the sick, spoke with new tongues, interpreted ancient languages, and predicted future events. Many of these miracles were wrought before numerous multitudes of both believers and unbelievers, and upon persons not connected with our church. And again, the numerous miracles wrought through the instrumentality of thousands of the officers and members of this church, are additional evidences that the man who was instrumental in founding the church _must have been sent of God_. The thousands of sick that have been miraculously healed in all parts of the world where this gospel is preached, give forth a strong and almost irresistible testimony that Mr. Smith's authority is "_from heaven_." Although the great majority of mankind consider miracles to be an _infallible_ evidence in favor of the divine authority of the one who performs them, yet we do most distinctly dissent from this idea. If miracles be admitted as an _infallible_ evidence, then all that have ever wrought miracles must have been sent of God. The magicians of Egypt wrought some splendid miracles before that nation; they created serpents and frogs, and turned rivers of water into blood. If miraculous evidence is _infallible_, the Egyptians were bound to receive the contradictory messages of both Moses and the magicians as of divine authority. According to this idea, the witch of Endor must have established her divine mission beyond all controversy by calling forth a dead man from the grave in the presence of Saul, king of Israel. A certain wicked power described by John (Rev. viii chap.) was to do "great _wonders_" and "_miracles_," and cause "_fire to come down from heaven on the earth in the sight of men_." If miracles were infallible evidences, surely no one should reject the divine authority of John's beast. Again (in Rev. chapter xvi) John "_saw three unclean spirits like frogs_," which he expressly says, "_are the_ SPIRITS OF DEVILS WORKING MIRACLES, _which go forth unto the kings of the earth and of the whole world to gather them to the battle of that great day of God Almighty_." The learned divines and clergy of the nineteenth century boldly declare that "_miracles are an_ INFALLIBLE _evidence of the divine mission of the one who performs them_." If so, who can blame "_the kings of the earth_," and these learned divines, and all their followers for embracing the message of these divinely inspired devils? For according to their argument, they should in no wise reject them, for they prove their mission by evidences which they say are infallible. We shall expect in a few years, to see an innumerable host of sectarian ministers as well as kings, taking up their line of march for the great valley of "Armageddon," near Jerusalem, and thus prove by their works that they do really believe in the _infallibility of miraculous evidence_. Devils can work miracles as well as God, and as they have already persuaded the religious world that miracles are infallible evidences of divine authority, they will not have much difficulty among the followers of modern christianity in establishing the divinity of their mission. But the "Latter-day Saints" do not believe in the infallibility of miraculous evidence. We believe that miraculous gifts are absolutely necessary in the church of Christ, without which it cannot exist on the earth. Miracles, when taken in connexion with a pure, holy, and perfect doctrine, reasonable and scriptural, is a very strong collateral evidence in favour of that doctrine, and of the divine authority of those who preach it. But abstract miracles alone, unconnected with other evidences, instead of being _infallible_ proofs are no proofs at all: they are as likely to be _false_ as true. So baptism "_for the remission of sins_" is essential in the church of Christ, and when taken in connexion with all other points of doctrine embraced in the gospel, is a presumptive evidence for the divine authority of the person who preaches it. But baptism "for the remission of sins," unconnected with other parts of the doctrine of Christ, would be no evidence either for or against the divine authority of any man. The many thousands of miracles wrought in this church, being connected as they are with an infallible doctrine, and with a vast number of other proofs, have carried an almost irresistible conviction to the minds of vast multitudes, who have, in consequence, yielded obedience to the message, and become in their turn the happy recipients of the same power of God, by which they themselves can also heal the sick and work by faith in the name of the Lord; thus demonstrating to themselves the truth of the Saviour's promise, viz:--that certain miraculous "_signs shall follow them that believe_." (See Mark, chap. xvi.) There is one thing connected with Joseph Smith's message which will at once prove him to be an impostor or else a true prophet. It is a certain promise contained in a revelation which was given through him to the apostles of this Church in the year 1832. It reads as follows: "Go ye into all the world, and whatsoever place ye cannot go into, ye shall send, that the testimony may go from you into all the world unto every creature. And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God's high priests; ye are they whom my Father hath given me--ye are my friends; therefore, as I said unto mine apostles, I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost. And these signs shall follow them that believe. In my name they shall do many wonderful works; in my name they shall cast out devils; in my name they shall heal the sick; in my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak; and if any man shall administer poison unto them it shall not hurt them; and the poison of a serpent shall not have power to harm them. * * * Verily, verily, I say unto you, they who believe not on your words, and are not baptized in water in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father's kingdom, where my Father and I am. And this revelation unto you, and commandment, is in force from this very hour upon all the world." (Doctrine and Covenants, page 86. [Sec. 84:62-75]) Here, then, this great modern prophet has presented himself before the whole world with a bold unequivocal promise to every soul who would believe on his message--a promise, too, that no impostor would dare to make with the most distant hope of success. An impostor might indeed make such a promise to his followers, but they never would realize a fulfilment of it. If these miraculous signs have not followed according to the above promise, then the tens of thousands who have complied with the conditions would know Joseph Smith to be an impostor, and with one accord would turn away, and that would be the end of the imposition. But the very fact that vast multitudes are annually being added to the Church, and continue therein year after year, is a demonstrative evidence that the promise is fulfilled--that the Holy Ghost is given, and the miraculous signs also. Dare any other societies in all the world make such a promise unto the believers in their respective systems? No, they dare not; they know full well that it would be the speedy downfall and utter overthrow of their vain, unauthorized, and powerless religions. O, what a wide and marked difference between the religion of Joseph Smith and that of Protestant and Catholic religion--between his authority and that of sectarian divines! The one promises all the miraculous gifts of the Holy Ghost to his followers, the other is as powerless as the dry stubble prepared for the burning. While the followers of this great prophet cast out devils, speak with new tongues, heal the sick, open the eyes of the blind, cause the lame to walk, obtain heavenly visions, and converse with angels, the followers of those unauthorized, deluded, and crafty sects not only deny these great and glorious gifts, or impute them in these days to the power of the devil, but they grasp the sword, and fire-arms, and deadly weapons, to kill off the Saints, and drive them from the face of what they call civilized society. While the one class are suffering martyrdom by scores for their testimony, the other class are rolling in all the luxuries and splendors of Great Babylon, with fat salaries of from ten to twenty-seven thousand pounds sterling per annum. As we have briefly examined into the nature of the evidences in favour of Joseph Smith's divine mission, it may be well at the close of this number to give a short summary of the proofs and arguments contained in the foregoing. 1. Joseph Smith's doctrine is reasonable, scriptural, perfect, and infallible in all its precepts, commands, ordinances, promises, blessings and gifts. In his organization of the church, no officer mentioned in the New Testament organization is omitted. Inspired apostles and prophets are considered as necessary as pastors, teachers, or any other officer. 2. Joseph Smith's account of the restoration of the gospel by an angel--of his taking out of the ground the sacred records of the tribe of Joseph--of their subsequent translation by the gift of God--and of the great western continent's being given to a remnant of Joseph, where they have grown into a multitude of nations, are all events clearly predicted by the ancient Jewish apostles and prophets, together with the minute circumstancess connected therewith. The times and season in which these events should transpire, and the purposes which they should accomplish are also all plainly foretold. Joseph Smith presents the world with the fulfilment at the predicted time--in the predicted manner--and for the predicted purpose as anciently specified. 3. Joseph Smith incorporates in his mission the gathering of the Saints out of Babylon, and every other predicted event that was to characterise the great preparatory dispensation for the second advent of our Lord. 4. The revelation in the Book of Mormon, pointing out the location of man [sic] ancient cities, the ruins of which were subsequently discovered by Catherwood and Stephens--the direct and palpable fulfilment of many of the prophecies of Joseph Smith, which no human sagacity could have foreseen, all natural appearances and circumstances being entirely against their expected fulfillment--the raising up of numerous other witnesses who also testify to the ministering of angels and the manifestations of the power of God confirmatory of this message--the performance of many splendid miracles by Mr. Smith and his followers, and the bold unequivocal promise of the miraculous gifts to all who should believe and embrace this message, are all evidences such as no impostor ever has given, or ever can give. They are evidences such as will prove the salvation of every creature that receives the message, and the damnation of every soul that rejects it. 15, Wilton Street, Liverpool, September 30th, 1848. **** R. James, Printer, 39, South Castle Street, Liverpool 
46028	----	http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. Special thanks to Benjamin Keogh and Elissa Nysetvold for proofreading. LEAVES FROM MY JOURNAL THIRD BOOK OF THE FAITH-PROMOTING SERIES By President W. Woodruff _DESIGNED FOR THE INSTRUCTION AND ENCOURAGEMENT OF YOUNG LATTER-DAY SAINTS_ SECOND EDITION. JUVENILE INSTRUCTOR OFFICE, Salt Lake City, Utah. 1882. PREFACE About nine months have elapsed since the first edition of this work was published, and now the whole number issued--over 4,000 copies--are exhausted, and there is a demand for more. We, therefore, have much pleasure in offering the Second Edition of LEAVES FROM MY JOURNAL for public consideration, and trust that the young people who pursue it will be inspired to emulate in their lives the faith, perseverance and integrity that so distinguish its author. Brother Woodruff is a remarkable man. Few men now living, who have followed the quiet and peaceful pursuits of life, have had such an interesting and eventful experience as he has. Few, if any in this age, have spent a more active and useful life. Certainly no man living has been more particular about recording with his own hand, in a daily journal, during half a century, the events of his own career and the things that have come under his observation. His elaborate journal has always been one of the principal sources from which the Church history has been compiled. Possessed of wonderful energy and determination, and mighty faith, Brother Woodruff has labored long and with great success in the Church. He has ever had a definite object in view--to know the will of the Almighty and to do it. No amount of self-denial has been too great for him to cheerfully endure for the advancement of the cause of God. No labor required of the Saints has been considered by him too onerous to engage in with his own hands. Satan, knowing the power for good that Brother Woodruff would be, if permitted to live, has often sought to effect his destruction. The adventures, accidents and hair-breath escapes that he has met with, are scarcely equalled by the record that the former apostle, Paul, has left us of his life. The power of God has been manifested in a most remarkable manner in preserving Brother Woodruff's life. Considering the number of bones he has had broken, and the other bodily injuries he has received, it is certainly wonderful that now, at the age of seventy-five years, he is such a sound, well-preserved man. God grant that his health and usefulness may continue for many years to come. Of course, this volume contains but a small portion of the interesting experience of Brother Woodruff's life, but very many profitable lessons may be learned from it, and we trust at some future time to be favored with other sketches from his pen. THE PUBLISHER CONTENTS. CHAPTER I. Strictness of the "Blue Laws" of Connecticut--The Old Prophet Mason--His Vision--His Prophecy--Hear the Gospel, and Embrace it--Visit Kirtland, and see Joseph Smith--A Work for the Old Prophet. CHAPTER II. Preparing to go up to Zion--First Meeting with President Young-Camp of Zion Starts--Numbers Magnified in the Eyes of Beholders--Remarkable Deliverance-Selfishness, and its Reward. CHAPTER III. Advised to Remain in Missouri--A Desire to Preach--Pray to the Lord for a Mission--Prayer Answered--Sent on a Mission to Arkansas--Dangerous Journey through Jackson County--Living on Raw Corn, and Sleeping on the Ground--My First Sermon--Refused Food and Shelter by a Presbyterian Preacher--Wander through Swamps--Entertained by Indians. CHAPTER IV. A Journey of Sixty Miles without Food--Confronted by a Bear--Pass by Unharmed--Surrounded by Wolves--Lost in Darkness--Reach a Cabin--Its Inmates--No Supper--Sleep on the Floor--The Hardest Day's Work of my Life--Twelve Miles more without Breakfast--Breakfast and Abuse Together. CHAPTER V. Our Anxiety to Meet a Saint--Journey to Akeman's--A Dream--Find Mr. Akeman a Rank Apostate--He Raises a Mob--Threatened with Tar, Feathers, etc.--I Warn Mr. Akeman to Repent--He Falls Down Dead at my Feet--I Preach his Funeral Sermon. CHAPTER VI. Make a Canoe--Voyage down the Arkansas River--Sleep in a Deserted Tavern--One Hundred and Seventy Miles through Swamps--Forty Miles a Day in Mud Knee-deep--A Sudden Lameness--Left alone in an Alligator Swamp--Healed, in Answer to Prayer--Arrival an Memphis--An Odd-looking Preacher--Compelled to Preach--Powerful Aid from the Spirit--Not what the Audience Expected. CHAPTER VII. Curious Worship--Meet Elder Parrish--Labor Together in Tenessee--Adventure in Bloody River--A Night of Peril--Providential Light--Menaced by a Mob--Good Advice of a Baptist Preacher--Summary of my Labors during the Year. CHAPTER VIII. Studying Grammar--Meet Elder Patten--Glorious News--Labor with A. O. Smoot--Turned out of a Meeting House by a Baptist Preacher--Preach in the Open Air--Good Result--Adventure on the Tennesse River--A Novel Charge to Arrest and Condemn Men upon--Mob Poison Our Horses. CHAPTER IX. Attending School--Marriage--Impressed to take a Mission to Fox Islands--Advised to go--Journey to Canada--Cases of Healing--Journey to Connecticut--My Birthplace--My Mother's Grave--Baptize some Relatives--Joined by my Wife--Journey on Foot to Maine--Arrival at Fox Island. CHAPTER X. Description of Vinal Haven--Population and Pursuit of the People--Great Variety of Fish--The Introduction of the Gospel. CHAPTER XI. Mr. Newton, the Baptist Preacher, Wrestling with out Testimony--Rejects it, and Begins to Oppose--Sends for a Methodist Minister to Help Him--Mr. Douglass' Speech--Our Great Success on the North Island--Go to the South Island, and baptise Mr. Douglass' Flock--Great Number of Islands--Boiled Clams--Day of Prayer--Codfish Flakes. CHAPTER XII. Return to Mainland--Parting with Brother Hale--My Second Visit to the Islands--Visit to the Isle of Holt--A Sign Demanded by Mr. Douglass--A Prediction about him--It's Subsequent Fulfillment--Spirit of Opposition--Firing of Cannons and Guns to Disturb my Meeting. CHAPTER XIII. Meeting with James Townsend--Decide to go to Bangor--Long Journey through Deep Snow--Curious Phenomenon--Refused Lodging at Eight Houses--Entertained by Mr. Teppley--Curious Coincidence--Mr Teppley's Despondence--Arrival at Bangor--Return to the Islands--Adventure with the Tide. CHAPTER XIV. Counseled to Gather with the Saints--Remarkable Manifestation--Case of Healing--Efforts of Apostates--Visit from Elders--A Conference--Closing my Labors on the Islands for a Season. CHAPTER XV. Return to Scarboro--Journey South--Visit to A. P. Rockwood in Prison--Incidents of Prison Life--Journey to Connecticut--Baptize my Father's Household. CHAPTER XVI. Taking Leave of my Old Home--Return to Maine--Birth of my First Child--Appointment to the Apostleship and to a Foreign Mission--Preparations for the Journey to Zion. CHAPTER XVII. Start upon out Journey. A Hazardous Undertaking--Sickness--Severe Weather--My wife and Child Stricken--A Trying Experience--My Wife Continues to Fail--Her Spirit Leaves her Body--Restored by the Power of God--Her Spirit's Experience while Separated from the Body--Death of my Brother--Arrival at Rochester--Removal to Quincy. CHAPTER XVIII. A Peculiar Revelation--Determination of Enemies to Prevent its Fulfillment--Start to Far West to Fulfill Revelation--Our Arrival There--Hold a Council--Fulfill the Revelation--Corner Stone of the Temple Laid--Ordained to the Apostleship--Leave Far West--Meet the Prophet Joseph--Conference Held--Settle Our Families in Nauvoo. CHAPTER XIX. A Day of God's Power with the Prophet Joseph Smith--A Great Number of Sick Persons Healed--The Mob becomes Alarmed--They try to Interfere with the Healing of the Sick--The Mob Sent Out of the House--Twin Children Healed. CHAPTER XX. Preparing for our Journey and Mission--The Blessing of the Prophet Joseph upon our Heads, and his Promises unto us--The Power of the Devil manifested to Hinder us in the Performance of our Journey. CHAPTER XXI. Leaving my Family--Start Upon my Mission--Our Condition--Elder Taylor the only One not Sick--Reproof from the Prophet--Incidents upon the Journey--Elder Taylor Stricken--I Leave him Sick. CHAPTER XXII. Continue my Journey--Leave Elder Taylor in Germantown--Arrival in Cleveland--Take Steamer from There to Buffalo--Delayed by a Storm--Go to Farmington, my Father's Home--Death of my Grandmother--My Uncle Dies--I Preach his Funeral Sermon--Arrive in New York--Sail for Liverpool--Encounter Storms and Rough Weather--Arrive in Liverpool. CHAPTER XXIII. Our visit to Preston--Our First Council in England, in 1840--We Take Different Fields of Labor--A Women Possessed of the Devil--Attempt to Cast it Out and Fail--Turn Out the Unbelievers, and then Succeed--The Evil Spirit Enters her Child--Commence Baptizing--The Lord Makes Known His Will to me. CHAPTER XXIV. My Journey to Herefordshire--Interview with John Benbow--The Word of the Lord Fulfilled to me--The Greatest Gathering into the Church Known among the Gentiles since its organisation in this Dispensation--A Constable Sent to Arrest me--I Convert and Baptize Him--Two Clerks Sent as Detectives to Hear me Preach, and both Embrace the Truth--Rectors Petition to have out Preaching Prohibited--The Archbishop's Reply--Book of Mormon and Hymn Book Printed--Case of healing. CHAPTER XXV. Closing Testimony--Good and Evil Spirits. CHAPTER XXVI. How to Obtain Revelation from God--Joseph Smith's Course--Saved from Death by a falling Tree, by Obeying the Voice of the Spirit--A Company of Saints Saved from a Steam-boat Disaster by the Spirit's Warning--Plot to Waylay Elder C. C. Rich and Party Foiled by the same Power. CHAPTER XXVII. Result of not Obeying the Voice of the Spirit--Lost in a Snowstorm--Saved, in answer to Prayer--Revelation to Missionaries Necessary--Revelation in the St. George Temple. CHAPTER XXVIII. Patriarchal Blessings and their Fulfillment--Predictions in my own Blessing--Gold-dust from California--Taught by an Angel--Struggle with Evil Spirits--Administered to by Angels--What Angels are sent to the Earth for. LEAVES FROM MY JOURNAL CHAPTER I. STRICTNESS OF THE "BLUE LAWS" OF CONNECTICUT--THE OLD PROPHET, MASON--HIS VISION--HIS PROPHECY--HEAR THE GOSPEL, AND EMBRACE IT--VISIT KIRTLAND AND SEE JOSEPH SMITH--A WORK FOR THE OLD PROPHET. For the benefit of the young Latter-day Saints, for whom the Faith-Promoting Series is especially designed, I will relate some incidents from my experience. I will commence by giving a short account of some events of my childhood and youth. I spent the first years of my life under the influence of what history has called the "Blue Laws" of Connecticut. No man, boy, or child of any age was permitted to play, or do any work from sunset Saturday night, until Sunday night. After sunset on Sunday evening, men might work, and boys might jump, shout, and play as much as they pleased. Our parents were very strict with us on Saturday night, and all day Sunday we had to sit very still and say over the Presbyterian catechism and some passages in the Bible. The people of Connecticut in those days thought it wicked to believe in any religion, or belong to any church, except the Presbyterian. They did not believe in having any prophets, apostles, or revelations, as they had in the days of Jesus, and as we now have in the Church of Jesus Christ of Latter-day Saints. There was an aged man in Connecticut, however, by the name of Robert Mason, who did not believe like the rest of the people. He believed it was necessary to have prophets, apostles, dreams, visions and revelations in the church of Christ, the same as they had who lived in ancient days; and he believed the Lord would raise up a people and a church, in the last days, with prophets, apostles and all the gifts, powers and blessings, which it ever contained in any age of the world. The people called this man, the old prophet Mason. He frequently came to my father's house when I was a boy, and taught me and my brothers those principles; and I believed him. This prophet prayed a great deal, and he had dreams and visions, and the Lord showed him many things, by visions, which were to come to pass in the last days. I will here relate one vision, which he related to me. The last time I ever saw him, he said: "I was laboring in my field at mid-day when I was enwrapped in a vision. I was placed in the midst of a vast forest of fruit trees: I was very hungry, and walked a long way through the orchard, searching for fruit to eat; but I could not find any in the whole orchard, and I wept because I could find no fruit. While I stood gazing at the orchard, and wondering why there was no fruit, the trees began to fall to the ground upon every side of me, until there was not one tree standing in the whole orchard; and while I was marveling at the scene, I saw young sprouts start up from the roots of the trees which had fallen, and they opened into young, thrifty trees before my eyes. They budded, blossomed, and bore fruit until the trees were loaded with the finest fruit I ever beheld, and I rejoiced to see so much fine fruit. I stepped up to a tree and picked my hands full of fruit, and marveled at its beauty, and as I was about to taste of it the vision closed, and I found myself in the field in the same place I was at the commencement of the vision. "I then knelt upon the ground, and prayed unto the Lord, and asked Him, in the name of Jesus Christ, to show me the meaning of the vision. The Lord said unto me: 'This is the interpretation of the vision: the great trees of the forest represented the generation of men in which you live. There is no church of Christ, or kingdom of God upon the earth in your generation. There is no fruit of the church of Christ upon the earth. There is no man ordained of God to administer in any of the ordinances of the gospel of salvation upon the earth in this day and generation. But, in the next generation, I the Lord will set up my kingdom and my church upon the earth, and the fruits of the kingdom and church of Christ, such as have followed the prophets, apostles and saints in every dispensation, shall again be found in all their fullness upon the earth. You will live to see the day, and handle the fruit; but will never partake of it in the flesh.'" When the old prophet had finished relating the vision and interpretation, he said to me, calling me by my christian name: "I shall never partake of this fruit in the flesh; but you will, and you will become a conspicuous actor in that kingdom." He then turned and left me. These were the last words he ever spoke to me upon the earth. This was a very striking circumstance, as I had spent many hours and days, during twenty years, with this old Father Mason, and he had never named this vision to me before. But at the beginning of this last conversation, he told me that he felt impelled by the Spirit of the Lord to relate it to me. He had the vision about the year 1800, and he related it to me in 1830--the same spring that the Church was organized. This vision, with his other teachings to me, made a great impression upon my mind, and I prayed a great deal to the Lord to lead me by His Spirit, and prepare me for His church when it did come. In 1832, I left Connecticut, and traveled with my eldest brother to Oswego County, New York; and in the winter of 1833, I saw, for the first time in my life, an Elder of the Church of Jesus Christ of Latter-day Saints. He preached in a school-house near where I lived. I attended the meeting, and the Spirit of the Lord bore record to me that what I heard was true. I invited the Elder to my house, and next day I, with my eldest brother, went down into the water and was baptized. We were the first two baptized in Oswego County, New York. When I was baptized I thought of what the old prophet had said to me. In the spring of 1834, I went to Kirtland, saw the Prophet Joseph Smith, and went with him, and with more than two hundred others in Zion's Camp, up to Missouri. When I arrived, at my journey's end, I took the first opportunity and wrote a long letter to Father Mason, and told him I had found the church of Christ that he had told me about. I told him about its organization and the coming forth of the Book of Mormon; that the Church had Prophets, Apostles, and all the gifts and blessings in it, and that the true fruit of the kingdom and church of Christ were manifest among the Saints as the Lord had shown him in the vision. He received my letter and read it over many times, and handled it as he had handled the fruit in the vision; but he was very aged, and soon died. He did not live to see any Elder to administer the ordinances of the gospel unto him. The first opportunity I had, after the doctrine of baptism for the dead was revealed, I went forth and was baptized for him. He was a good man and a true prophet, for his prophecies have been fulfilled. CHAPTER II. PREPARING TO GO UP TO ZION--FIRST MEETING WITH PRESIDENT YOUNG--CAMP OF ZION STARTS--NUMBERS MAGNIFIED IN THE EYES OF BEHOLDERS--REMARKABLE DELIVERANCE--SELFISHNESS, AND ITS REWARD. I arrived at Kirtland on the 25th of April, 1834, and for the first time saw the Prophet Joseph Smith. He invited me to his house. I spent about a week with him, and became acquainted with him and his family, also with many of the Elders and Saints living in Kirtland, quite a number of whom were preparing to go up to Zion. On Sunday, the 27th of April, I attended a meeting in a school-house in Kirtland, and for the first time heard Elders Sidney Rigdon, Orson Hyde, Orson Pratt and others speak and bear testimony to the work of God, and much of the Spirit of God was poured out upon the Saints. It was the 26th of April, 1834, that I was first introduced to Elders Brigham Young and H. C. Kimball. When I met Brother Brigham, he had his hands full of butcher knives; he gave me one, and told me to go and put a good handle on it, which I did. I also had a good sword, which Brother Joseph wanted, and I gave it to him. He carried it all the way in Zion's camp to Missouri, and when he returned home he gave it back to me. When I was called to go on a mission to the South I left the sword and knife with Lyman Wight. When he was taken prisoner at Far West, with Joseph and Hyrum, he had both the sword and the knife with him. All their weapons were taken from them, so were the arms of many of the Saints at Far West, under promise that they should be returned to them when they were prepared to leave the State. When the brethren went to get their arms, Father James Allred saw my sword, which Lyman Wight had laid down, and took it and left his own, and afterwards gave it to me and I still have it. I prize it because the Prophet Joseph carried it in Zion's Camp. The knife I never regained. The first day of May, 1834, was appointed for the Camp of Zion to start from Kirtland to go up to Missouri for the redemption of their brethren. Only a small portion of the Camp was ready. The Prophet told those who were ready, to go to New Portage and wait for the remainder. I left, in company with about twenty men, with the baggage wagons. At night we pitched our tents. I went to the top of the hill and looked down upon the camp of Israel. I knelt upon the ground and prayed. I rejoiced and praised the Lord that I had lived to see some of the tents of Israel pitched, and a company gathered by the commandment of God to go up and help redeem Zion. We tarried at New Portage until the 6th, when we were joined by the Prophet and eighty-five more men. The day before they arrived, while passing through the village of Middlebury, the people tried to count them; but the Lord multiplied them in the eyes of the people, so that those who numbered them said there were four hundred of them. On the 7th, Brother Joseph organized the camp, which consisted of about one hundred and thirty men. On the following day we continued our journey. We pitched our tents at night and had prayers night and morning. The Prophet told us every day what we should do. We were nearly all young men, gathered from all parts of the country, and strangers to each other; but we got acquainted very soon, and had a happy time together. It was a great school for us to be led by a Prophet of God a thousand miles, through cities, towns, villages, and through the wilderness. When persons stood by to count us they could not tell how many we numbered; some said five hundred, others one thousand. Many were astonished as we passed through their towns. One lady ran to her door, pushed her spectacles to the top of her head, raised her hands, and exclaimed: "What under heavens has broken loose?" She stood in that position the last I saw of her. The published history of Zion's Camp gives an account of the bones of a man which we dug out of a mound. His name was Zelph. The Lord showed the Prophet the history of the man in a vision. The arrow, by which he was killed, was found among his bones. One of his thigh bones was broken by a stone slung in battle. The bone was put into my wagon, and I carried it to Clay County, Missouri, and buried it in the earth. The Lord delivered Israel in the days of Moses by dividing the Red Sea, so they went over dry shod. When their enemies tried to do the same, the water closed upon them and they were drowned. The Lord delivered Zion's Camp from their enemies on the 19th of June, 1834, by piling up the waters in Fishing River forty feet in one night, so our enemies could not cross. He also sent a great hail-storm which broke them up and sent them seeking for shelter. The camp of Zion arrived at Brother Burk's, in Clay County, Missouri, on the 24th of June, 1834, and we pitched our tents on the premises. He told some of the brethren of my company that he had a spare room that some of us might occupy if we would clean it. Our company accepted the offer, and, fearing some other company would get it first, left all other business and went to work, cleaning out the room, and immediately spread down our blankets, so as to hold a right to the room. It was but a short time afterwards that our brethren, who were attacked by cholera, were brought in and laid upon our beds. None of us ever used those blankets again, for they were buried with the dead. So we gained nothing but experience by being selfish, and we lost our bedding. I will exhort all my young friends to not cherish selfishness; but if you have any, get rid of it as soon as possible. Be generous and noble-hearted, kind to your parents, brothers, sisters and play-mates. Never contend with them; but try to make peace whenever you can. Whenever you are blessed with any good thing, be willing to share it with others. By cultivating these principles while you are young, you will lay a foundation to do much good through your lives, and you will be beloved and respected of the Lord and all good men. CHAPTER III. ADVISED TO REMAIN IN MISSOURI--A DESIRE TO PREACH--PRAY TO THE LORD FOR A MISSION--PRAYER ANSWERED--SENT ON A MISSION TO ARKANSAS--DANGEROUS JOURNEY THROUGH JACKSON COUNTY--LIVING ON RAW CORN, AND SLEEPING ON THE GROUND--MY FIRST SERMON--REFUSED FOOD AND SHELTER BY A PRESBYTERIAN PREACHER--WANDER THROUGH SWAMPS--ENTERTAINED BY INDIANS. After Joseph, the Prophet, had led Zion's Camp to Missouri, and we had passed through all the trials of that journey, and had buried a number of our brethren, as recorded in history, the Prophet called the Camp together, and organized the Church in Zion, and gave much good counsel to all. He advised all the young men, who had no families, to stay in Missouri and not return to Kirtland. Not having any family, I stopped with Lyman Wight, as did Milton Holmes and Heman Hyde. We spent the summer together, laboring hard, cutting wheat, quarrying rock, making brick, or anything else we could find to do. In the fall I had a desire to go and preach the gospel. I knew the gospel which the Lord had revealed to Joseph Smith was true, and of such great value that I wanted to tell it to the people who had not heard it. It was so good and plain, it seemed to me I could make the people believe it. I was but a Teacher, and it is not a Teacher's office to go abroad and preach. I dared not tell any of the authorities of the Church that I wanted to preach, lest they might think I was seeking for an office. I went into the woods where no one could see me, and I prayed to the Lord to open my way so that I could go and preach the gospel. While I was praying, the Spirit of the Lord came upon me, and told me my prayer was heard and that my request should be granted. I felt very happy, and got up and walked out of the woods into the traveled road, and there I met a High Priest who had lived in the same house with me some six months. He had not said a word to me about preaching the gospel; but now, as soon as I met him, he said, "The Lord has revealed to me that it is your privilege to be ordained, and to go and preach the gospel." I told him I was willing to do whatever the Lord required of me. I did not tell him I had just asked the Lord to let me go and preach. In a few days a council was called at Lyman Wight's, and I was ordained a Priest and sent on a mission into Arkansas and Tennessee, in company with an Elder. This mission was given us by Elder Edward Partridge, who was the first Bishop ordained in the Church. The law of God to us in those days was to go without purse or scrip. Our journey lay through Jackson County, from which the Saints had just been driven, and it was dangerous for a "Mormon" to be found in that part of the State. We put some Books of Mormon and some clothing into our valises, strapped them on our backs, and started on foot. We crossed the ferry into Jackson County, and went through it. In some instances the Lord preserved us, as it were by miracle, from the mob. We dared not go to houses and get food, so we picked and ate raw corn, and slept on the ground, and did any way we could until we got out of the county. We dared not preach while in that county, and we did but little preaching in the State of Missouri. The first time I attempted to preach was on Sunday, in a tavern, in the early part of December, 1834. It was snowing at the time, and the room was full of people. As I commenced to speak the landlord opened the door, and the snow blew on the people; and when I inquired the object of having the door opened in a snowstorm, he informed me that he wanted some light on the subject. I found that it was the custom of the country. How much good I did in that sermon I never knew, and probably never shall know until I meet that congregation in judgment. In the southern portion of Missouri and the northern part of Arkansas, in 1834, there were but very few inhabitants. We visited a place called Harmony Mission, on the Osage river, one of the most crooked rivers in the west. This mission was kept by a Presbyterian minister and his family. We arrived there on Sunday night at sunset. We had walked all day with nothing to eat, and were very hungry and tired. Neither the minister nor his wife would give us anything to eat, nor let us stay over night, because we were "Mormons," and the only chance we had was to go twelve miles farther down the river, to an Osage Indian trading post, kept by a Frenchman named Jereu. And this wicked priest, who would not give us a piece of bread, lied to us about the road, and sent us across the swamp, and we wallowed knee deep in mud and water till ten o'clock at night in trying to follow this crooked river. We then left the swamp, and put out into the prairie, to lie in the grass for the night. When we came out of the swamp, we heard an Indian drumming on a tin pail and singing. It was very dark, but we traveled towards the noise, and when we drew near the Indian camp quite a number of large Indian dogs came out to meet us. They smelt us, but did not bark nor bite. We were soon surrounded by Osage Indians, and kindly received by Mr. Jereu and his wife, who was an Indian. She gave us an excellent supper and a good bed, which we were thankful for after the fatigue of the day. As I laid my head on the pillow I felt to thank God, from the bottom of my heart, for the exchange of the barbarous treatment of a civilized Presbyterian priest, for the humane, kind and generous treatment of the savage Osage Indians. May God reward them both according to their deserts. CHAPTER IV. A JOURNEY OF SIXTY MILES WITHOUT FOOD--CONFRONTED BY A BEAR--PASS BY UNHARMED--SURROUNDED BY WOLVES--LOST IN DARKNESS--REACH A CABIN--ITS INMATES--NO SUPPER--SLEEP ON THE FLOOR--THE HARDEST DAY'S WORK OF MY LIFE--TWELVE MILES MORE WITHOUT BREAKFAST--BREAKFAST AND ABUSE TOGETHER. We arose in the morning, after a good night's rest. I was somewhat lame, from wading in the swamp the night before. We had a good breakfast. Mr. Jereu sent an Indian to see us across the river, and informed us that it was sixty miles to the nearest settlement of either white or red men. We were too bashful to ask for anything to take with us to eat; so we crossed the river and started on our day's journey of sixty miles without a morsel of food of any kind. What for? To preach the gospel of Jesus Christ, to save this generation. Think of this, children; think of what the Presidency, the Apostles, and the Elders of this Church have passed through to give you the homes and comforts you now enjoy. Think of this, ye statesmen and judges of this American nation; ye who are now seeking to destroy God's people in the wilderness, who have gone hungry and naked and have labored for fifty years to save this nation and generation. Cease your exertions to destroy this people, or God will bring you to judgment and destroy your nation, and cast you into outer darkness, where there shall be weeping and gnashing of teeth; for the Lord God has spoken it. I must pause; I almost forgot I was writing a narrative. We started about sunrise and crossed a thirty-mile prairie, apparently as level as a house floor, without shrub or water. We arrived at timber about two o'clock in the afternoon. As we approached the timber a large black bear came out towards us. We were not afraid of him, for we were on the Lord's business, and had not mocked God's prophets as did the forty-two wicked children who said to Elisha, "Go up thou bald head," for which they were torn by bears. When the bear got within eight rods of us he sat on his haunches and looked at us a moment, and then ran away; and we went on our way rejoicing. We had to travel in the night, which was cloudy and very dark, so we had great difficulty to keep the road. Soon a large drove of wolves gathered around, and followed us. They came very close, and at times it seemed as though they would eat us up. We had materials for striking a light, and at ten o'clock, not knowing where we were, and the wolves becoming so bold, we thought it wisdom to make a fire; so we stopped and gathered a lot of oak limbs that lay on the ground, and lit them, and as our fire began to burn the wolves left us. As we were about to lay down on the ground--for we had no blankets--we heard a dog bark. My companion said it was a wolf; I said it was a dog: but soon we heard a cow bell. Then we each took a firebrand and went about a quarter of a mile, and found the house, which was sixty miles from where we started that morning. It was an old log cabin, about twelve feet square, with no door, but an old blanket was hung up in the door-way. There was no furniture except one bedstead, upon which lay a woman, several children and several small dogs. A man lay on the bare floor with his feet to the fire-place, and all were asleep. I went in and spoke to the man, but did not wake him. I stepped to him, and laid my hand on his shoulder. The moment he felt the weight of my hand he jumped to his feet, and ran around the room as though he was frightened; but he was quieted when we informed him we were friends. The cause of his fright was, he had shot a panther a few nights before, and he thought its mate had jumped upon him. He asked us what we wanted; we told him we wished to stop with him all night, and would like something to eat. He informed us we might lay on the floor as he did, but that he had not a mouthful for us to eat, as he had to depend on his gun to get breakfast for his family in the morning. So we lay on the bare floor, and slept through a long, rainy night, which was pretty hard after walking sixty miles without anything to eat. That was the hardest day's work of my life. The man's name was Williams. He was in the mob in Jackson County; and after the Saints were driven out, he, with many others, went south. We got up in the morning and walked in the rain twelve miles to the house of a man named Bemon, who was also one of the mob from Jackson County. They were about sitting down to breakfast as we came in. In those days it was the custom of the Missourians to ask you to eat even if they intended to cut your throat as soon as you got through; so he asked us to take breakfast, and we were very glad of the invitation. He knew we were "Mormons;" and as soon as we began to eat he began to swear about the "Mormons." He had a large platter of bacon and eggs, and plenty of bread on the table, and his swearing did not hinder our eating, for the harder he swore the harder we ate, until we got our stomachs full; then we arose from the table, took our hats, thanked him for our breakfast, and the last we heard of him he was still swearing. I trust the Lord will reward him for our breakfast. CHAPTER V. OUR ANXIETY TO MEET A SAINT--JOURNEY TO AKEMAN'S--A DREAM--FIND MR. AKEMAN A RANK APOSTATE--HE RAISES A MOB--THREATENED WITH TAR, FEATHERS, ETC.--I WARN MR. AKEMAN TO REPENT--HE FALLS DEAD AT MY FEET--I PREACH HIS FUNERAL SERMON. In the early days of the Church, it was a great treat to an Elder in his travels through the country to find a "Mormon;" it was so with us. We were hardly in Arkansas when we heard of a family named Akeman. They were in Jackson County in the persecutions. Some of the sons had been tied up there and whipped on their bare backs with hickory switches by the mob. We heard of their living on Petit Jean River, in the Arkansas Territory, and we went a long way to visit them. There had recently been heavy rains, and a creek that we had to cross was swollen to a rapid stream of eight rods in width. There was no person living nearer than two miles from the crossing, and no boat. The people living at the last house on the road, some three miles from the crossing, said we would have to tarry till the water fell before we could cross. We did not stop, feeling to trust in God. Just as we arrived at the rolling flood a negro, on a powerful horse, entered the stream on the opposite side and rode through it. On our making our wants known to him, he took us, one at a time, behind him and carried us safely over, and we went on our way rejoicing. We arrived that night within five miles of Mr. Akeman's, and were kindly entertained by a stranger. During the night I had the following dream: I thought an angel came to us, and told us we were commanded of the Lord to follow a certain straight path, which was pointed out to us, let it lead us wherever it might. After we had walked in it awhile we came to the door of a house, which was in the line of a high wall running north and south, so that we could not go around. I opened the door and saw the room was filled with large serpents, and I shuddered at the sight. My companion said he would not go into the room for fear of the serpents. I told him I should try to go through the room though they killed me, for the Lord had commanded it. As I stepped into the room the serpents coiled themselves up, and raised their heads some two feet from the floor, to spring at me. There was one much larger than the rest in the center of the room, which raised its head nearly as high as mine and made a spring at me. At that instant I felt as though nothing but the power of God could save me, and I stood still. Just before the serpent reached me he dropped dead at my feet; all the rest dropped dead, swelled up, turned black, burst open, took fire and were consumed before my eyes, and we went through the room unharmed, and thanked God for our deliverance. I awoke in the morning and pondered upon the dream. We took breakfast, and started on our journey on Sunday morning, to visit Mr. Akeman. I related to my companion my dream, and told him we should see something strange. We had great anticipations of meeting Mr. Akeman, supposing him to be a member of the Church. When we arrived at his house he received us very coldly, and we soon found that he had apostatized. He brought railing accusations against the Book of Mormon and the authorities of the Church. Word was sent through all the settlements on the river for twenty miles that two "Mormon" preachers were in the place. A mob was soon raised, and warning sent to us to leave immediately or we would be tarred and feathered, ridden on a rail and hanged. I soon saw where the serpents were. My companion wanted to leave; I told him no, I would stay and see my dream fulfilled. There was an old gentleman and lady, named Hubbel, who had read the Book of Mormon and believed. Father Hubbel came to see us, and invited us to make our home with him while we stayed in the place. We did so, and labored for him some three weeks with our axes, clearing land, while we were waiting to see the salvation of God. I was commanded of the Lord by the Holy Ghost to go and warn Mr. Akeman to repent of his wickedness. I did so, and each time he railed against me, and the last time he ordered me out of his house. When I went out he followed me and was very angry. When he came up to me, about eight rods from the house, he fell dead at my feet, turned black and swelled up, as I saw the serpents do in my dream. His family, as well as ourselves, felt it was the judgment of God upon him. I preached his funeral sermon. Many of the mob died suddenly. We stayed about two weeks after Akeman's death and preached, baptized Mr. Hubbel and his wife, and then continued on our journey. CHAPTER VI. MAKE A CANOE--VOYAGE DOWN THE ARKANSAS RIVER--SLEEP IN A DESERTED TAVERN--ONE HUNDRED AND SEVENTY MILES THROUGH SWAMPS--FORTY MILES A DAY IN MUD KNEE-DEEP--A SUDDEN LAMENESS--LEFT ALONE IN AN ALLIGATOR SWAMP--HEALED IN ANSWER TO PRAYER--ARRIVAL IN MEMPHIS--AN ODD-LOOKING PREACHER--COMPELLED TO PREACH--POWERFUL AID FROM THE SPIRIT--NOT WHAT THE AUDIENCE EXPECTED. We concluded to go down the Arkansas river and cross into Tennessee. We could not get passage on the boat, because of the low water, so we went on the bank of the river and cut down a sound cottonwood tree, three feet through, and cut off a twelve-foot length from the butt end; and in two days we dug out a canoe. We made a pair of oars and a rudder, and on the 11th of March, 1835, we launched our canoe, and commenced our voyage down the Arkansas river, without provisions. The first day we sailed twenty-five miles, and stopped at night with a poor family who lived on the bank of the river. These kind folks gave us supper and breakfast, and, in the morning, gave us a johnny-cake and piece of pork to take with us on our journey. We traveled about fifty miles that day, and at night stopped at an old tavern, in a village called Cadron, which was deserted because it was believed to be haunted by evil spirits. We made a fire in the tavern, roasted a piece of our pork, ate our supper, said our prayers, went into a chamber, lay down on the bare floor, and were soon asleep. I dreamed I was at my father's house in a good feather bed, and I had a good night's rest. When I awoke the bed vanished, and found myself on the bare floor and well rested, not having been troubled with evil spirits or anything else. We thanked the Lord for His goodness to us, ate the remainder of our provisions and continued our journey down the river to Little Rock, the capital of Arkansas, which then consisted of only a few cabins. After visiting the place, we crossed the river and tied up our canoe, which had carried us safely one hundred and fifty miles. We then took the old military road, leading from Little Rock to Memphis, Tennessee. This road lay through swamps, and was covered with mud and water most of the way, for one hundred and seventy miles. We walked forty miles in a day through mud and water knee-deep. On the 24th of March, after traveling some ten miles through mud, I was taken lame with a sharp pain in my knee. I sat down on a log. My companion, who was anxious to get to his home in Kirtland, left me sitting in an alligator swamp. I did not see him again for two years. I knelt down in the mud and prayed, and the Lord healed me, and I went on my way rejoicing. On the 27th of March, I arrived at Memphis, weary and hungry. I went to the best tavern in the place, kept by Mr. Josiah Jackson. I told him I was a stranger, and had no money. I asked him if he would keep me over night. He inquired of me what my business was. I told him I was a preacher of the gospel. He laughed, and said that I did not look much like a preacher. I did not blame him, as all the preachers he had ever been acquainted with rode on fine horses or in fine carriages, clothed in broadcloth, and had large salaries, and would see this whole world sink to perdition before they would wade through one hundred and seventy miles of mud to save the people. The landlord wanted a little fun, so he said he would keep me if I would preach. He wanted to see if I could preach. I must confess that by this time I became a little mischievous, and pleaded with him not to set me preaching. The more I plead to be excused, the more determined Mr. Jackson was that I should preach. He took my valise, and the landlady got me a good supper. I sat down in a large hall to eat supper. Before I got through, the room began to be filled with some of the rich and fashionable of Memphis, dressed in their broadcloth and silk, while my appearance was such as you can imagine, after traveling through the mud as I had been. When I had finished eating, the table was carried out of the room over the heads of the people. I was placed in the corner of the room, with a stand having a Bible, hymn book and candle on it, hemmed in by a dozen men, with the landlord in the center. There were present some five hundred persons who had come together, not to hear a gospel sermon, but to have some fun. Now, boys, how would you like this position? On your first mission, without a companion or friend, and to be called upon to preach to such a congregation? With me it was one of the most pleasing hours of my life, although I felt as though I should like company. I read a hymn, and asked them to sing. Not a soul would sing a word. I told them had not the gift of singing; but with the help of the Lord, I would both pray and preach. I knelt down to pray, and the men around me dropped on their knees. I prayed to the Lord to give me His Spirit and to show me the hearts of the people. I promised the Lord in my prayer I would deliver to that congregation whatever He would give to me. I arose and spoke one hour and a half and it was one of the best sermons of my life. The lives of the congregation were opened to the vision of my mind, and I told them of their wicked deeds and the reward they would obtain. The men who surrounded me dropped their heads. Three minutes after I closed I was the only person in the room. Soon I was shown to a bed, in a room adjoining a large one in which were assembled many of the men whom I had been preaching to. I could hear their conversation. One man said he would like to know how that "Mormon" boy knew of their past lives. In a little while they got to disputing about some doctrinal point. One suggested calling me to decide the point. The landlord said, "no; we have had enough for once." In the morning, I had a good breakfast. The landlord said if I came that way again to stop at his house, and stay as long as I might choose. CHAPTER VII. CURIOUS WORSHIP--MEET ELDER PARRISH--LABOR TOGETHER IN TENNESSE--ADVENTURE IN BLOODY RIVER--A NIGHT OF PERIL--PROVIDENTIAL LIGHT--MENACED BY A MOB--GOOD ADVICE OF A BAPTIST PREACHER--SUMMARY OF MY LABORS DURING THE YEAR. After leaving Memphis, I traveled through the country to Benton County, and preached on the way as I had opportunity. I stopped one night with a Squire Hardman, an Episcopalian. Most of the night was spent by the family in music and dancing. In the morning, at the breakfast table, Mr. Hardman asked me if we believed in music and dancing. I told him we did not really consider them essential to salvation. He said he did, and therefore should not join our Church. On the 4th of April, 1835, I had the happy privilege of meeting Elder Warren Parrish at the house of Brother Frys. He had been preaching in that part of Tennessee, in company with David W. Patten, and had baptized a number and organized several small branches. Brother Patten had returned home, and Brother Parish was laboring alone. I joined him in the ministry, and we labored together three months and nineteen days, when he was called to Kirtland. During the time we were together we traveled through several counties in Tennessee for the distance of seven hundred and sixty miles, and preached the gospel daily, as we had opportunity. We baptized some twenty persons. By the counsel of the Prophet Joseph Smith and Oliver Cowdery, Elder Parrish ordained me an Elder, and left me to take charge of the branches that had been raised up in that neighborhood. As soon as I was left alone I extended my circuit and labors. For a season I had large congregations; many seemed to believe, and I baptized a number. On the 15th of August I had an appointment at the house of Brother Taylor, the step-father of Abraham O. Smoot. I had to cross Bloody River, which I had to swim in consequence of heavy rains. While crossing, my horse became entangled in a tree top, and almost drowned; but I succeeded in getting him loose. We swam to the shore separately. He reached the shore first, and waited till I came out. I got into the saddle, and went on my way in good spirits, and had a good meeting. On the 20th of October I baptized three Campbellites, one of whom was a deacon. I then rode twelve miles to Mr. Greenwood's, who was eighty years old, and had been a soldier under General Washington. His wife, who was ninety-three years old, I found quite smart, and busy carding wool. I preached at their house and baptized both of them. On the following day I preached at the house of Benjamin L. Clapp and baptized seven Campbellites and one Baptist. On the 16th of November I preached at Brother Camp's and baptized three. On the day following, it being Sunday, I preached again at Brother Clapp's and baptized five. At the close of the meeting I mounted my horse to ride to Clark's River, in company with Seth Utley, four other brethren and two sisters. The distance was twenty miles. We came to a stream, which was so swollen by rains, that we could not cross without swimming our horses. To swim would not be safe for the females, so we went up the stream to find a ford. In the attempt we were overtaken by a severe storm of wind and rain, and lost our way in the darkness, and wandered through creeks and mud. But the Lord does not forsake His Saints in any of their troubles. While we were in the woods suffering under the blast of the storm, groping like the blind for the wall, a bright light suddenly shone around us and revealed to us our dangerous situation on the edge of a gulf. The light continued with us until we found the road; we then went on our way rejoicing, though the darkness returned and the rain continued. We reached Brother Henry Thomas' in safety about nine o'clock at night, having been five hours in the storm and forded streams many times. None of us felt to complain, but were thankful to God for His preserving care. On the following day I preached in Damon Creek and organized a branch called the Damon Creek Branch, and ordained Daniel Thomas a Teacher. On the 19th of December I again preached at the house of Brother Clapp, and baptized five persons; one was a Campbellite preacher. On the following day I preached at the house of Brother Henry Thomas, when a mob of about fifty persons collected, headed by a Baptist preacher, who, after asking one question, advised the mob to not lay hands on any man on account of his principles. The advice was good and well taken. At the close of the meeting I baptized three persons, one seventy-eight years old. This brings the year 1835 to a close--the first year of my mission--during which time I had traveled three thousand two hundred and forty-eight miles, held one hundred and seventy meetings, baptized forty-three persons--three of whom were Campbellite preachers--assisted Elder Parish to baptize twenty more, confirmed thirty-five, organized three branches, ordained two Teachers and one Deacon, procured thirty subscribers for the _Messenger and Advocate_, one hundred and seventy-three signers to the petition to the governor of Missouri for redress of wrongs done the Saints in Jackson County, had three mobs rise against me--but was not harmed, wrote eighteen letters, received ten, and, finally, closed the labors of the year 1835, by eating johnny-cake, butter and honey, at Brother A. O. Smoot's. CHAPTER VIII. STUDYING GRAMMAR--MEET ELDER PATTEN--GLORIOUS NEWS--LABOR WITH A. O. SMOOT--TURNED OUT OF A MEETING HOUSE BY A BAPTIST PREACHER--PREACH IN THE OPEN AIR--GOOD RESULT--ADVENTURE ON THE TENNESSEE RIVER--A NOVEL CHARGE TO ARREST AND CONDEMN MEN UPON--MOB POISON OUR HORSES. I spent the fore part of January, 1836, (the weather being very cold) at the house of A. O. Smoot, in Kentucky, studying Kirkham's English Grammar. I continued to travel and preach in Kentucky and Tennessee and baptized all that would believe my testimony. On the 26th of February we held a conference at the house of Brother Lewis Clapp (father of B. L. Clapp). There were represented one hundred and three members in that mission. I ordained A. O. Smoot and Benjamin Boyston Elders, and Daniel Thomas and Benjamin L. Clapp Priests. I also ordained one Teacher and two Deacons. After conference I took Brothers Smoot and Clapp with me to preach. The former traveled with me constantly till the 21st of April, when we had the privilege of meeting with Elder David W. Patten, who had come direct from Kirtland, and who had been ordained one of the Twelve Apostles. It was a happy meeting. He gave us an account of the endowments at Kirtland, the glorious blessings received, the ministration of angels, the organization of the Twelve Apostles and Seventies, and informed me that I was appointed a member of the second quorum of Seventies. All of this was glorious news to me, and caused my heart to rejoice. On the 27th of May we were joined by Elder Warren Parrish, direct from Kirtland. We had a happy time together. On the 28th, we held a conference at Brother Seth Utley's, where were represented all the branches of the Church in the South. I was ordained on the 31st of May a member of the second quorum of Seventies under the hands of David W. Patten and Warren Parrish. At the close of the conference we separated for a short time. Elders Patten and Parrish labored in Tennessee, Brother Smoot and myself in Kentucky. On the 9th of June we all met at Damon Creek branch, where Brother Patten baptized two. One was Father Henry Thomas, who had been a revolutionary soldier under General Washington, and father of Daniel and Henry Thomas. A warrant was issued, on the oath of a priest, against D. W. Patten, W. Parrish and myself. We were accused in the warrant of the great "crime" of testifying that Christ would come in this generation, and that we promised the Holy Ghost to those whom we baptized. Brothers Patten and Parrish were taken on the 19th of June. I being in another county, escaped being arrested. The brethren were put under two thousand dollars bond to appear at court. Albert Petty and Seth Utley were their bondsmen. They were tried on the 22nd of June. They pleaded their own cause. Although men came forward and testified they did receive the Holy Ghost after they were baptized, the brethren were condemned; but were finally released by paying the expense of the mob court. There was one peculiar circumstance connected with this trial by a mob court, which was armed to the teeth. When the trial was through with, the people were not willing to permit more than one to speak. Warren Parrish had said but few words, and they were not willing to let David Patten speak. But he, feeling the injustice of the court, and being filled with the power of God, arose to his feet and delivered a speech of about twenty minutes, holding them spell-bound while he told them of their wickedness and the abominations that they were guilty of, also of the curse of God that awaited them, if they did not repent, for taking up two harmless, inoffensive men for preaching the gospel of Christ. When he got through his speech the judge said, "You must be armed with secret weapons, or you would not talk in this fearless manner to an armed court." Brother Patten replied: "I have weapons that you know not of, and they are given me of God, for He gives me all the power I have." The judge seemed willing to get rid of them almost upon any terms, and offered to dismiss them if their friends would pay the costs, which the brethren present freely offered to do. When the two were released, they mounted their horses and rode a mile to Seth Utley's; but, as soon as they had left, the court became ashamed that they had been let go so easily and the whole mob mounted their horses to follow them to Utley's. One of the Saints, seeing the state of affairs, went on before the mob to notify the brethren, so that they had time to ride into the woods near by. They traveled along about three miles to Brother Albert Petty's, and went to bed. The night was dark, and they went to sleep. But Brother Patten was warned in a dream to get up and flee, as the mob would soon be there. They both arose, saddled their animals, and rode into the adjoining county. The house they had just left was soon surrounded by the mob, but the brethren had escaped through the mercy of God. I was invited to hold a meeting at a Baptist meeting-house on the 27th of June. On my arrival I met a large congregation; but, on commencing meeting, Parson Browning ordered the meeting to be closed. I told the people I had come ten miles to preach the gospel to them, and was willing to stand in a cart, on a pile of wood, on a fence, or any other place they would appoint, to have that privilege. One man said he owned the fence and land in front of the meeting-house, and we might use both, for he did not believe "Mormonism" would hurt either. So the congregation crossed the road, took down the fence and made seats of it, and I preached to them one hour and a half. At the close Mr. Randolph Alexander bore testimony to the truth of what had been said. He invited me home with him, bought a Book of Mormon, and was baptized, and I organized a branch in that place. On the 18th of July, Brother A. O. Smoot and I arrived at a ferry on the Tennessee river, and, as the ferryman was not at home, the woman kindly gave us permission to use the ferryboat. We led our horses on board, and took the oars to cross the river. Brother Smoot had never used an oar, and I had not for some years, so we made awkward work of it. Soon he broke one oar, and I let another fall overboard, which left us only one broken oar to get to shore with. We narrowly escaped running into a steamboat. We struck shore half a mile below the landing place, tied up the boat, jumped on the bank with our horses, and went on our way with blistered hands, thankful to get off so well. On Sunday, the 31st of July, A. O. Smoot and I preached at Mr. David Crider's, Weakly County, Tennessee. After the meeting Mr. Crider was baptized. A mob gathered and threatened us, and poisoned our horses so that the one I rode, belonging to Samuel West, died a few days after. This horse had carried me thousands of miles while preaching the gospel. I continued to travel with Brothers Smoot, Patten and Parrish in Tennessee and Kentucky, and we baptized all who would receive our testimony. On the 2nd day of September we held a general conference at the Damon Creek Branch. Elder Thomas B. Marsh President of the Twelve Apostles, presided. All the branches in Tennessee and Kentucky were represented. Brothers Randolph Alexander, Benjamin L. Clapp and Johnson F. Lane were ordained Elders and Lindsay Bradey was ordained to the lesser Priesthood. I assisted President Marsh to obtain fifteen hundred dollars from the Southern brethren, to enter land in Missouri for the Church. The brethren made me a present of fifty dollars, which I sent by President Marsh to enter forty acres of land for me. Elder Smoot and I were released from the Southern mission with permission to go to Kirtland. CHAPTER IX. ATTENDING SCHOOL--MARRIAGE--IMPRESSED TO TAKE A MISSION TO FOX ISLANDS--ADVISED TO GO--JOURNEY TO CANADA--CASES OF HEALING--JOURNEY TO CONNECTICUT--MY BIRTHPLACE--MY MOTHER'S GRAVE--BAPTIZE SOME RELATIVES--JOINED BY MY WIFE--JOURNEY ON FOOT TO MAINE--ARRIVAL AT FOX ISLAND. Having returned from my Southern mission in the autumn of 1836, in company with Elders A. O. Smoot and Jesse Turpin, I spent the following winter in Kirtland. During this time I received my endowments and attended the school of Professor Haws, who taught Greek, Latin and English grammar. I confined my studies mostly to Latin and English grammar. This winter and the following spring, in some respects, may be regarded as one of the most interesting periods of the history of the Church, when we consider the endowments and teachings given in the temple, and the great apostasy which followed. I was married to Miss Phoebe Whitmore Carter, on the 13th of April, 1837, and received my patriarchal blessing under the hands of Father Joseph Smith, the Patriarch, two days after. I felt impressed by the Spirit of God to take a mission to the Fox Islands, situated east of the Maine shore, a country I knew nothing about. I made my feelings known to the Apostles, and they advised me to go. Feeling that it was my duty to go upon this mission, I did not tarry at home one year after having married a wife, as the law of Moses would have allowed. On the contrary, I started just one month and one day after that important event, leaving my wife with Sister Hale, with whom she expected to stay for a season. I left Kirtland in good spirits, in company with Elder Jonathan H. Hale, and walked twelve miles to Fairport, where we were joined by Elder Milton Holmes. There we went aboard the steamer _Sandusky_, and made our way to Buffalo, and proceeded thence to Syracuse, by way of the Erie Canal. We then walked to Richland, Oswego Co., N. Y., where I met my two brothers, whom I had not seen for several years. After spending one night there, we continued our journey to Sackett's Harbor, and crossed Lake Ontario on the steamer _Oneida_, to Kingston, Upper Canada, and from there also by steamer along the canal to Jones' Falls, whence we walked to a place called Bastard, Leeds County. Here we found a branch of the Church, presided over by John E. Page and James Blakesly. We accompanied them to their place of meeting, and attended a conference with them, at which three hundred members of the Church were represented. Thirty-two persons presented themselves for ordination, whom I was requested to ordain, in company with Elder Wm. Draper. We ordained seven Elders, nine Priests, eleven Teachers and five Deacons. We spoke to the people several times during this conference, and at its close we were called upon to administer to a woman who was possessed of the devil. At times she was dumb, and greatly afflicted with the evil spirits that dwelt in her. She believed in Jesus and in us as His servants, and wished us to administer to her. Four of us laid our hands upon her head and commanded the devil, in the name of Jesus Christ, to depart out of her. It was immediately done, and the woman arose with great joy, and gave thanks and praise unto God; for, according to her faith, she was made whole from that hour. A child, also, that was sick, was healed by the laying on of hands, according to the word of God. We walked thirty miles to visit another branch of the Saints at Leeds, where we met with John Gordon and John Snider. Here we held a meeting and bore our testimony to the people. A Sister Carns here came to us and requested to have the ordinance for the healing of the sick performed for two of her children who were afflicted. One was a suckling child, which was lying at the point of death. I took it in my arms and presented it before the Elders, who laid their hands upon it, and it was made whole immediately, and I handed it back to the mother entirely healed. We afterwards laid hands upon the other, when it was also healed. It was done by the power of God, in the name of Jesus Christ, and the parents praised God for His goodness. After leaving the Saints in this place, we returned to Kingston, and crossed Lake Ontario in company with Isaac Russell, John Goodson and John Snider. Brother Russell seemed to be constantly troubled with evil spirits, which followed him when he subsequently went upon a mission to England, where Apostles Orson Hyde and Heber C. Kimball, when administering to him, had a severe contest with them, as Brother Kimball has related in his history. Brothers Russell, Goodson and Snider continued with us to Schenectady, where they left us to proceed to New York, to join Elders Kimball and Hyde to go upon their mission to England. After leaving these brethren we traveled by rail to Albany, and walked from there to Canaan, Conn., where we found a branch of the Church, including Jesse and Julian Moses and Francis K. Benedict. We held a two-days' meeting with the Saints in Canaan, and I ordained Julian Moses and Francis K. Benedict Elders. After holding several meetings in the town of Colebrook, and visiting my half sister, Eunice Woodruff, who was teaching school there, I proceeded to Avon, the place of my birth. There I visited many of my former neighbors and relatives, and the grave of my mother, Bulah Woodruff, who died June 11th, 1808, when twenty-six years of age. The following verse was upon her tombstone: "A pleasing form, a generous heart, A good companion, just without art; Just in her dealings, faithful to her friend, Beloved through life, lamented in the end." At the close of the day I walked six miles to Farmington, where my father, Aphek Woodruff, was living, and I had the happy privilege of once more meeting with him and my step-mother, whom I had not seen for seven years. They greeted me with great kindness, and it was a happy meeting. After visiting with my father a day or two, I returned to Avon, where most of my relatives lived, and held meetings with them, and on the 12th of June, 1837, I baptized my uncle, Ozem Woodruff, his wife Hannah, and his son John, and we rejoiced together, for this was in fulfillment of a dream I had in 1818, when I was eleven years of age. On the 15th of July I had an appointment to preach at the house of my uncle, Adna Hart. While there I had the happy privilege of meeting with my wife, Phoebe W. Woodruff, who had come from Kirtland to meet me and accompany me to her father's home in Scarboro, Maine. Those who had assembled to hear me preach were relatives, neighbors and former friends. After meeting, we returned to Farmington to my father's home, where I spent the night with my father, step-mother, sister and wife. Elder Hale was also with us. On the 19th of July, Elder Hale left us to go to his friends in New Rowley, Mass., and on the same evening I held a meeting in the Methodist meeting-house in the town of Farmington. I had a large congregation of citizens, with whom I had been acquainted from my youth. My parents, wife and sister attended the meeting. The congregation seemed satisfied with the doctrines I taught, and they requested me to hold another meeting; but I felt anxious to continue my journey, and on the 20th of July I parted with my father, step-mother and sister, and took stage for Hartford with my wife. On my arrival at Hartford, not having money to pay the fare of both of us, I paid my wife's fare to Rowley, Mass., where there was a branch of the Church, presided over by Brother Nathaniel Holmes, father of Jonathan and Milton Holmes, and I journeyed on foot. The first day I walked fifty-two miles, the second forty-eight, and the third day thirty-six miles, and arrived at Rowley at two o'clock, making 136 miles in a little over two and a half days. I spent eight days at New Rowley, holding meetings and visiting the Saints, including the Holmes family, and left there on the 1st of August. On the 8th of August, in company with my wife and Elder Hale, I visited my wife's father, Ezra Carter, and his family in Scarboro, Maine, it being the first time I had ever seen any of her relatives. We were very kindly received. My wife had been absent from her father's home about one year. I spent eight days with Father Carter and household, and one day I went to sea with Fabian and Ezra Carter, my brothers-in-law, in a boat, to fish with hooks. We caught 250 cod, haddock and hake, and we saw four whales, two at a time, it being the first time in my life I had ever seen the kind of a fish which is said to have swallowed Jonah. On the 18th of August, 1837, I parted with my wife and her father's household, leaving her with them, and, in company with Jonathan H. Hale, started upon the mission that I had in view when I left Kirtland. We walked ten miles to Portland, and took passage on the steamboat _Bangor_, which carried us to Owl's Head, where we went on board of a sloop which landed us on North Fox Island at 2 o'clock, a.m., on the 20th. CHAPTER X. DESCRIPTION OF VINAL HAVEN--POPULATION AND PURSUIT OF THE PEOPLE--GREAT VARIETY OF FISH--THE INTRODUCTION OF THE GOSPEL. The town of Vinal Haven includes both North and South Fox Islands, in lat. 44° north, and long. 69° 10' east. The population numbered, at the time of my visit, about 1,800. The inhabitants were intelligent and industrious, and hospitable to strangers. They got most of their wealth and living by fishing. The town fitted out over one hundred licensed sailing vessels, besides smaller craft. North Fox Island is nine miles long by two miles in width and had a population of 800. They had a post office, one store, a Baptist church and meeting-house, four school-houses, and a tide grist mill. The land was rather poor, yet there were some good farms. The products were wheat, barley, oats, potatoes and grass. The principal timber was fir, spruce, hemlock and birch. Raspberries and gooseberries grew in great abundance, and some up-land cranberries were raised. The principal stock of the island were sheep. South Fox Island comes as near being without any definite form as any spot on earth I ever saw. It would be difficult for any person to describe it. It is about ten miles in length by five in width, and is one universal mass of rocks, formed into shelves, hills, and valleys, and cut up into necks and points to make room for the coves and harbors that run through and through the island. The population was 1,000. The inhabitants got their living entirely by fishing. There is no chance for farming upon the island, and but a few garden patches, which are cultivated at great expense. Some few sheep are raised there. Many of the inhabitants fish in the region of Newfoundland, and bring their fish home and cure them on flakes and prepare them for the market. They supply the market with great quantities of cod, mackerel and boxed herring. Upon this island there were two stores, three tide saw mills, six school houses and a small branch of the Methodist church, presided over by a priest. What timber there is upon this island, such as pine, fir, spruce, hemlock and birch, and the whortleberries, raspberries and gooseberries, mostly grows out of the cracks of the rocks. Great quantities of fish, and in almost endless variety, inhabit the coves and harbors around the island. The whale, blackfish, shark, ground shark, pilot-fish, horse mackerel, sturgeon, salmon, halibut, cod, pollock, tom cod, hake, haddock, mackerel, shad bass, alewife, herring, pohagen, dolphin, whiting, frost-fish, flounders, smelt, skate, shrimp, skid, cusk, blueback, scollop, dogfish, muttonfish, lumpfish, squid, five-fingers, monkfish, horsefish, sunfish, swordfish, thresher, cat, scuppog, tootog, eyefish, cunner, ling, also the eel, lobster, clam, muscle, periwinkle, porpoise, seal, etc., are found there. Thus I have given a brief description of Vinal Haven. It was quite dark when we landed there, without a farthing in money. We made our way over the rocks and through the cedars the best way we could, until we found a house, when we rapped at the door. A woman put her head out of the window and asked who was there and what was wanted. I told her we were two strangers, and wanted a bed to lie down upon until morning. She let us in and gave us a bed, and we slept until quite late, it being Sunday morning. When we came out and took breakfast it was nearly noon. I asked what she charged for our entertainment, and she replied that we were welcome. I then asked her if there was any religion or minister or church on the island. She informed me there was a Baptist minister, by the name of Newton, who had a congregation and a meeting-house about five miles from there. We thanked her for her kindness, walked to the meeting-house and stepped inside the doorway. We stood there until a deacon came to the door, when I asked him to go and tell the minister in the pulpit that there were two servants of God at the door, who had a message to deliver to that people and wished the privilege of delivering it. He sent for us to come to the pulpit, so we walked through the congregation with our valises under our arms, and took a seat by the side of the minister, who was about to speak as we came to the door. He arose and delivered his discourse to the people, occupying about half an hour. When he closed he asked me what was my wish. I told him we wished to speak to the people at any hour that would suit his or their convenience; so he gave notice that there were two strangers present who would speak to the people at five o'clock that evening. We were quite a source of wonderment to the people, as they had no idea who we were. Mr. Newton asked us to go home to tea with him, and we gladly accepted the invitation. When we arrived at his house I opened my valise and took out the Bible, Book of Mormon and Doctrine and Covenants, laid them upon the table, and took my seat. Mr. Newton took up the books and looked at them, but said nothing. I then asked him if there were any school houses upon the island, and if so, whether they were free to preach in. He answered that there were four, numbered respectively from one to four, and that they were free. Mr. Newton and family accompanied us to the meeting-house, where we met a large congregation, none of whom knew who we were or anything about our profession, except the minister. Elder Hale and I went to the stand, and I arose with peculiar feelings, and addressed the congregation for one hour, taking for my text _Galatians_ i. 8-9. This was the first time that I or any other Elder of the Church of Jesus Christ of Latter-day Saints had (to my knowledge) attempted to preach the fullness of the gospel and the Book of Mormon to the inhabitants of any island of the sea. I had much liberty in speaking, and informed the people that the Lord had raised up a prophet and organized His Church as in the days of Christ and the ancient apostles, with prophets, apostles and the gifts as anciently, and that He had brought forth the Book of Mormon. At the close of my remarks Elder Hale bore testimony. I gave liberty for any one to speak that might wish to. As no one responded, I announced that we would hold meetings the next four evenings in the school-houses, beginning at No. 1. CHAPTER XI. MR. NEWTON, THE BAPTIST PREACHER, WRESTLING WITH OUR TESTIMONY--REJECTS IT, AND BEGINS TO OPPOSE--SENDS TO A METHODIST MINISTER TO HELP HIM--MR. DOUGLASS' SPEECH--OUR GREAT SUCCESS ON THE NORTH ISLAND--GO TO THE SOUTH ISLAND AND BAPTIZE MR DOUGLASS' FLOCK--GREAT NUMBER OF ISLANDS--BOILED CLAMS--DAY OF PRAYER--CODFISH FLAKES. During the first thirteen days of our sojourn upon the island we preached seventeen discourses, being invited by the people to tarry with them. I left a copy of the Doctrine and Covenants with Mr. Newton for his perusal. He read it, and the Spirit of God bore testimony to him of its truth. He pondered over it for days, and he walked his room until midnight trying to decide whether to receive or reject it. He and his family attended about a dozen of my first meetings, and then he made up his mind, contrary to the dictation of the Spirit of God to him, to reject the testimony, and come out against me. However, we commenced baptizing his flock. The first two we baptized were a sea captain, by the name of Justin Eames, and his wife. Brother Jonathan H. Hale went down into the sea and baptized them on the 3rd of September, and these were the first baptisms performed by proper authority upon any of the islands of the sea (to my knowledge) in this dispensation. Before we left Kirtland some of the leading apostates there had tried to discourage Brother Hale about going upon his mission, telling him he would never baptize any one, and he had better remain at home. When Captain Eames offered himself for baptism, I told Brother Hale to go and baptize him, and prove those men false prophets, and he did so. On the following Sabbath I baptized his brother, Ebenezer Eames, another sea captain, and a young lady. Mr. Newton, the Baptist minister, now commenced a war against us, and sent to the South Island for a Mr. Douglass, a Methodist minister (with whom he had been at variance for years) to come over and help him put down "Mormonism." Mr. Douglass came over, and they got as many people together as they could and held a conference. He railed against Joseph, the prophet, and the Book of Mormon, and, taking that book in his hand, with out-stretched arm, declared that he feared none of the judgments of God that would come upon him for rejecting it as the word of God. (I never heard what his sentiments upon this subject were at the end of his term of fourteen years' imprisonment in the Thomaston Penitentiary, for an outrage upon his daughter, the judgment of which was given upon the testimony of his wife and daughter.) I was present and heard Mr. Douglass' speech upon this occasion, and took minutes of the same. When he closed I arose and informed the people that I would meet with them next Sunday in the meeting-house, and answer Mr. Douglass, and wished him as well as the people to be present. I informed the people that Mr. Douglass had made false statements against Joseph Smith and the Latter-day Saints, with whom he had no acquaintance, and he had misquoted much scripture, all of which I could correct. We continued to baptize the people of the North Island until we had baptized every person who owned an interest in the Baptist meeting-house. I then followed Mr. Douglass home to the South Island and preached the gospel to and baptized nearly all the members of his church. The excitement became great upon both islands, and on Sunday, the 17th of September, I met a large assembly from both Islands, and took the same subject that Mr. Douglass had dwelt upon in his remarks against the Book of Mormon and our principles. I spoke two-and-a-half hours, and answered every objection against the Book of Mormon, Joseph Smith or our principles. I had good attention, and the people seemed satisfied. At the close of the meeting Elder Hale administered the ordinance of baptism. Mr. Newton, in order to save his cause, went to the mainland and brought over several ministers with him and held a protracted meeting. They hoped by this to stop the work of God, but all to no avail, for the whole people would attend our meeting and receive the word of God, and we continued to baptize. We visited the dwellings of most of the inhabitants during our sojourn there. Upon one occasion, while standing upon Mr. Carver's farm on the east end of the North Island, we counted fifty-five islands in that region, the majority of which were not inhabited. We also saw twenty ships under sail at the same time. We had no lack for food while upon the island, for if we did not wish to trouble our friends for a dinner, we only had to borrow a spade or a hoe and a kettle and go to the beach and dig a peck of clams. These, when boiled, would make a delicious meal, which we often availed ourselves of. One day, Elder Hale and I ascended to the top of a high granite rock upon the South Island, for prayer and supplication. We sat down under the shade of a pine tree which grew out of a fissure in a rock, and Elder Hale read the 16th chapter of Jeremiah, where mention is made of the hunters and fishers that God would send in the last days to gather Israel. Of a truth here we were upon an Island of the sea, standing upon a rock where we could survey the gallant ships and also the islands, which were as full of rocks, ledges and caves as any part of the earth. And what had brought us here? To search out the blood of Ephraim, the honest and meek of the earth, and gather them from those islands, rocks, holes and caves of the earth unto Zion. We prayed, and rejoiced together. The Spirit of God rested upon us; we spoke of Christ and the ancient prophets and apostles in Jerusalem; of Nephi, Alma, Mormon and Moroni in America; Joseph, Hyrum, Oliver and the apostles in our own day, and we rejoiced that we were upon the islands of the sea searching out the blood of Israel. While being filled with these meditations and the Spirit of God, we fell upon our knees and gave thanks to the God of heaven, and felt to pray for all Israel. After spending most of the day in praise and thanksgiving, we descended to the settlement and held a meeting with the people. On the 6th of September we called upon Captain Benjamin Coombs, and visited his flakes, where he had one thousand quintals of codfish drying for the market. They had mostly been caught in the region of Newfoundland. While we were passing Carvey's Wharf our attention was called to a large school of mackerel playing by the side of the wharf. Several men were pitching them out with hooks. We also flung in a hook and caught all we wanted, then went on our way. CHAPTER XII. RETURN TO THE MAINLAND--PARTING WITH BROTHER HALE--MY SECOND VISIT TO THE ISLANDS--VISIT TO THE ISLE OF HOLT--A SIGN DEMANDED BY MR. DOUGLASS--A PREDICTION ABOUT HIM--ITS SUBSEQUENT FULFILLMENT--SPIRIT OF OPPOSITION--FIRING OFF CANNONS AND GUNS TO DISTURB MY MEETING. We continued to labor, preaching and baptizing, and organized a branch of the Church upon each island, and, finally, on the 2nd of October, we parted from the Saints on the North Island to return to Scarboro for a short time. We walked from Thomaston to Bath, a distance of forty-six miles, in one day, and at the latter place attended a Baptist convention. I also preached there to a large congregation in the evening, and the people gave good attention and wished to learn more about our doctrines. On the following day we walked thirty-six miles to Portland, and the next day to Scarboro. Here I again met with my wife and her father's family. The time had come for me to give the parting hand to Brother Jonathan H. Hale. We had traveled during the season over two thousand miles together, with our hearts and spirits well united. He felt it his duty to return to his family in Kirtland, but duty called me to return to my field of labor upon the islands. On the 9th of October I accompanied Brother Hale one mile upon his journey. We retired to a grove and knelt down and prayed together, and had a good time, and, after commending each other to God, we parted, he to return to Kirtland and I to Fox Islands. I spent fourteen days visiting the Saints and friends, and holding meetings among them, and on the 28th of October I took leave of Father Carter and family, and in company with my wife rode to Portland, and spent the night with my brother-in-law, Ezra Carter. A severe storm arose, so we could not go to sea until November 1st, when we took steamer to Owl's Head, carriage to Thomaston and sloop to Fox Islands. My second visit to these islands was made under very different circumstances to the first. On my first visit I was an entire stranger to the people, and they were strangers to the gospel, but upon my second I met many Saints who had received the gospel, and who hailed me, and my companion also, with glad hearts. On Sunday, the 5th of November, I met with a large assembly of Saints and friends, and again commenced baptizing such as would receive my testimony. After visiting the North Island and holding meetings with the Saints there, and baptizing two after meeting, I embarked on board a sloop, with Captain Coombs, for another island called the Isle of Holt. We arrived at noon, and I preached to the people at night in their school-house, and had an attentive audience. I spent the night with John Turner, Esq., who purchased a copy of the Book of Mormon. On the following day we returned to Fox Islands, and as St. Paul once had to row hard to make the land in a storm, we had to row hard to make it in a calm. After preaching on the North Island again and baptizing two persons at the close of the meeting, I returned again to the mainland in company with Mrs. Woodruff and others, where I spent fifteen days, during which time I visited among the people, held twelve meetings and baptized several persons. On the 13th of December I returned again to the North Island, where I held several meetings, and then crossed over to South Island. On the 20th of December I spent an hour with Mr. Isaac Crockett in clearing away large blocks of ice from the water in a cove, in order to baptize him, which I did when the tide came in. I also baptized two more in the same place on the 26th, and again two others on the 27th. On the 28th I held a meeting at a school-house, when William Douglass, the Methodist minister, came and wanted me to work a miracle, that he might believe, and otherwise railed against me. I told him what class of men asked for signs, and that he was a wicked and adulterous man, and predicted that the curse of God would rest upon him, and that his wickedness would be made manifest in the eyes of the people. (While visiting these islands several years afterwards I learned that the prediction had really been fulfilled, and that he was serving out a fourteen years' term of imprisonment for a beastly crime.) Mrs. Woodruff crossed the thoroughfare in a boat and walked ten miles, the length of the island, to meet me, on the last day of the year. I held a meeting the same day in the school-house, and at the close of the meeting baptized two persons in the sea, at full tide before a large assembly. January 1st, 1838, found me standing upon one of the islands of the sea, a minister of the gospel of life and salvation unto the people, laboring alone, though blessed with the society of Mrs. Woodruff, my companion. I had been declaring the word of the Lord through the islands many days, the Spirit of God was working among the people, prejudice was giving way, and the power of God was manifest by signs following those who believed. I spent this New Year's Day visiting the Saints and their neighbors, and met a congregation at Captain Chas. Brown's, where I spoke to them for awhile, and at the close of my remarks led three persons down into the sea and baptized them. Two of these were sea captains, namely, Charles Brown, and Jesse Coombs, and the third was the wife of Captain Coombs. After confirming them we spent the evening in preaching, singing and praying. I held meetings almost daily with the Saints up to the 13th, when I crossed to the North Island. Here I found that the seed I had sown was bringing forth fruit. Six persons were ready for baptism. But my mission upon these islands was not an exception to the general rule; success did not come without many obstacles presenting themselves. Those who rejected the word were frequently inspired by the evil one to make an attempt at persecution. Some of those who felt to oppose me went down to the harbor and got a swivel and small arms, and planted them close by the school-house, near the seashore, and while I was speaking, they commenced firing their cannon and guns. I continued speaking in great plainness, but my voice was mingled with the report of musketry. I told the people my garments were clear of the blood of the inhabitants of that island, and asked if any wished to embrace the gospel. Two persons came forward and wished to be baptized, and I baptized them. On the following day when I went down to the seaside to baptize a man, the rabble commenced firing guns again, as on the previous night. I afterwards learned that notices were posted up, warning me to leave the town, but I thought it was better to obey God than man, and, therefore, did not go. The next day I baptized three persons, and two days subsequently a couple of others. I had ample evidence of the fact that lying spirits had gone out into the world, for three persons whom I had baptized had been visited by Mr. Douglass, who told them that I denied the Bible and could not be depended upon; and they yielded to his insinuations until the devil took possession of them, and they were in a disaffected condition. and sent for me. When I met them they were in great affliction, but when I instructed them in regard to the principles of the gospel, and administered to them, they were delivered from the evil influence and rejoiced. CHAPTER XIII. MEETING WITH JAMES TOWNSEND--DECIDE TO GO TO BANGOR--A LONG JOURNEY THROUGH THE DEEP SNOW--CURIOUS PHENOMENON--REFUSED LODGING AT EIGHT HOUSES--ENTERTAINED BY MR. TEPPLEY--CURIOUS COINCIDENCE--MR. TEPPLEY'S DESPONDENCY--ARRIVAL AT BANGOR--RETURN TO THE ISLANDS--ADVENTURE WITH THE TIDE. On the 15th of February I again crossed to the North Island, and after remaining there seven days visiting, we returned to Camden. Here I met Brother James Townsend, who had just arrived from Scarboro. I ordained Brother Townsend to the office of an Elder, and we concluded to take a journey to Bangor, and offer the gospel to the inhabitants of that city. We undertook the journey on foot in the dead of winter, when the snow was very deep, and the first day broke the road for seven miles to Scarsmont. The day following, it being Sunday, we held two meetings, preached the gospel to the people, and were kindly entertained. On the evening of the next day we wallowed through snowdrifts for a mile, to meet an appointment to preach in a school-house, and I got one of my ears frozen on the way; but notwithstanding the severity of the weather, we had quite a large and attentive audience. We also spent the next two days with the people there and held meetings. On the evening of the 21st of February, as we came out of the school-house, a light appeared in the north-eastern horizon, and spread to the west and soon rolled over our heads. It had the appearance of fire, blood and smoke, and at times resembled contending armies. The heavens were illuminated for the space of half an hour. It seemed at times as though the veil was about to rend in twain and the elements were contending with each other. We looked upon it as one of the signs in the heavens predicted by the prophets of old, as to appear in the last days. We were wading through deep snowdrifts most of the time while witnessing this remarkable scene. The following day we walked fifteen miles through deep snow to Belfast, and, after being refused lodging for the night by eight families, we were kindly entertained by Mr. Thomas Teppley. There was an interesting incident connected with our stay at his house. After eating supper, it being late in the evening, Mr. Teppley placed a stand before me with a Bible upon it, asking me to read a chapter and have prayers with them, he being a religious man. I opened the Bible mechanically, when, the 25th chapter of Matthew being the first to catch my eye, I read it, and, as I closed the book Mr. Teppley turned to his wife and said, "Is not this a strange thing?" Then he explained to us that he had just read that chapter and closed the book when we rapped at the door, and he felt impressed to say, "Walk in, gentlemen." There is probably no other chapter in the whole book that would have the same influence in causing any one to feed a person who professed to be a servant of God, and asked for bread. After becoming acquainted with his circumstances I thought it providential that we were led to his house, for although he was a professor of religion and a Methodist, he was in a state of despair, believing he had committed the unpardonable sin. However, I told him what the unpardonable sin was, and that he had not committed it; but that it was a trick of the devil to make him think so, in order to torment him. He then acknowledged that he went down to the wharf a few evenings before, with the intention of drowning himself, but when he looked into the cold, dark water he desisted and returned home, and had said nothing previous to anyone about it. I taught him the principles of the gospel, which proved a comfort to him. We spent the following day in visiting the people of Belfast, and in the evening preached in a brick school-house, provided by Mr. Teppley, and many wished to hear more from us. We next visited Northport and Frankfort, holding meetings at both places, and on the 1st of March, 1838, we entered Bangor, which at that time had a population of ten thousand. This was my birthday, I being thirty-one years of age. I visited some of the leading men of Bangor, and they granted me the use of the City Hall, where I preached to good audiences for two successive evenings. This was the first time a Latter-day Saint Elder had preached in that town. Many were anxious to learn more about our principles, but our visits through all the towns from Thompaston to Bangor were necessarily brief, owing to our appointments upon the islands. It was like casting our bread upon the waters and trusting in God for the result. On the 5th of March we sailed from Penobscot for the Isle of Holt, where I held a meeting on the following evening. The next day I took passage on the mail boat for the North Island, where I again had the privilege of meeting with the Saints for prayer and praise before the Lord. On my arrival I received a package of letters from friends abroad. One was from Kirtland, and gave an account of the apostasy and tribulations which the Saints were passing through. Joseph the Prophet and others, with their families, had gone to Far West, and the Saints were following them. Brother Townsend returned home, and I was again left alone in the ministry. On the afternoon of the 22nd of March, Brother Sterrett and I, accompanied by our wives, went several hundred yards from shore to a sand bar (it being low tide), to dig clams. The ground near the shore was very much lower than the bar we were on, and while we were all busy digging clams and talking "Mormonism," the dashing of the waves of the incoming tide against the shore suddenly made us conscious that we had fifty yards of water between us and the shore. The surf waves also added to our difficulty, and as we had no boat, our only alternative was to cross our four arms, thus forming a kind of arm-chair for our wives to sit upon, and carry them in turn to the shore, wading through two-and-a-half feet of water. By the time we got our wives and clams safely landed, the truth of the maxim was firmly impressed upon our minds, that "Time and tide wait for no man," not even for a preacher of the gospel. CHAPTER XIV. COUNSELED TO GATHER WITH THE SAINTS--REMARKABLE MANIFESTATIONS--CASE OF HEALING--EFFORTS OF APOSTATES--VISIT FROM ELDERS--A CONFERENCE--CLOSING MY LABORS ON THE ISLANDS FOR A SEASON. On the 28th of March I received a letter from Zion, requesting me to counsel the Saints I had baptized to sell their property and gather up to Zion. About this time the Lord was manifesting Himself upon the islands in various ways, by dreams, visions, healings, signs and wonders. I will relate one peculiar circumstance of this kind that occurred. Mr. Ebenezer Carver had been investigating our doctrines for quite a length of time, and, having a great desire to know the truth of our religion, he walked to the sea shore, wishing that he might have some manifestation in proof of its truth. The passage of scripture came to his mind that there would be no sign given "but the sign of the prophet Jonas," and while this thought was in his mind a large fish arose to the top of the water, a distance from him in the sea, and suddenly sank out of sight. He much desired to see it again, and soon it arose to the top of the water, accompanied by another fish of about the same size, and one of them swam on the water in a straight line towards Mr. Carver as he stood upon the shore. It came as near to him as the water would permit, and then stopped and gazed at him with a penetrating eye, as though it had a message for him. It then returned to its mate in the ocean and swam out of sight. Mr. Carver retraced his steps homeward, meditating upon the scene and the wonderful condescension of the Lord. It is proper to remark that this was at a season of the year when fish of that size are never known upon those shores or seas, and they are never, at any season, known to come ashore as in the case mentioned. Mr. Carver was convinced that it was intended by the Lord as a sign to him. Two days after the event I visited Mr. Carver at his house, and found his wife confined to her bed with a fever, and she requested me to administer to her. I placed my hands upon her head, the power of God rested upon me, and I commanded her in the name of Jesus Christ to arise and walk. She arose and was healed from that instant, and she walked down to the sea and I baptized her in the same place where the fish visited her husband. I confirmed her there, and she was filled with the Holy Ghost and returned to her home rejoicing. I now called the people together and exhorted them to sell their property and prepare to accompany me to the land of Zion. I had labored hard for many days for the temporal and spiritual welfare of the inhabitants of those islands, and the Lord had blessed my labors and given me many souls as seals of my ministry, for which I felt to praise Him; and now I felt to labor quite as zealously to gather out those who had embraced the gospel, and lead them to Zion. The worst difficulty which the Saints had to contend with in that day was from false brethren. Warren Parrish, who had been a prominent Elder in the Church, and had labored with me as a missionary, had apostatized and been cut off from the Church. Learning that I was building up branches of the Church upon the island, he and other apostates conspired to block up my way by writing lies to the people and stirring up a spirit of mobocracy upon the islands. They succeeded in exerting a strong influence with the wicked, but I knew they could not hinder the work of God. On the 6th of April I held a meeting at Brother Ebenezer Carver's, and, though the hearts of the wicked were stirred up in bitterness against me, the Spirit of God was with me, and at the close of the meeting I baptized three persons. One of these was Mrs. Abigail Carver, the mother of Ebenezer Carver, who was seventy years of age and in poor health. She had not so much as visited a neighbor's house for six years, but upon this occasion she walked with boldness to the sea shore and I baptized her, and she returned rejoicing. On the 11th of April I had the happy privilege of again meeting with Elders Milton Holmes, James Townsend and Abner Rogers, who had come to the islands to attend conference with me. We held our conference on the 13th of April, on North Fox Island, and had a representation of the different branches on the islands. We also preached and bore our testimony, ordained several and baptized one person at the close of the meeting. On the 17th of April Mrs. Woodruff left the islands to return to her father's home in Scarboro, Maine, and a few days afterwards I called the Saints of the North Island together and communed with and instructed them. I also informed them that the Spirit of God bore record to me that it was our duty to leave the islands for a season and take a western mission. They had been faithfully warned and the Saints were established in the truth, while the wicked were contending against us, and some were disposed to take our lives if they had the power. CHAPTER XV. RETURN TO SCARBORO--JOURNEY SOUTH--VISIT TO A. P. ROCKWOOD IN PRISON--INCIDENT OF PRISON LIFE--JOURNEY TO CONNECTICUT--BAPTIZE MY FATHER'S HOUSEHOLD. On the 28th of April we left the island in an open sail-boat and made our way to Owl's Head, and then walked twenty miles. The following day we walked forty miles and suffered some with weary limbs and blistered feet, but we felt that it was for the gospel's sake and did not choose to complain. The next day a walk of thirty miles brought us to Scarboro, where we spent the night at Father Carter's. On the 8th of May I parted with Mrs. Woodruff and Father Carter and family, and in company with Milton Holmes walked thirty-three miles towards Portsmouth, which city we reached the following day and spent several hours there, visiting the navy yard. We then walked to Georgetown, formerly New Rowley, and spent the night with Father Nathaniel Holmes. On the 11th of May I visited Charleston and Bunker Hill monument, and also spent several hours in the city of Boston, which then contained a population of one hundred thousand. I ascended to the cupola of the court-house, from which I had a fine view of the city. I visited several of the Saints in the city, and walked over the long bridge to Cambridge and Cambridgeport. I visited the jail there in order to have an interview with Brother A. P. Rockwood, who had been cast into prison on the plea of debt, in order to trouble and distress him, because he was a "Mormon." This was the first time we had ever met. The jailor permitted me to enter the room where he was. It was the first time in my life I had ever entered a prison. The jailor turned the key upon us and locked us both in. I found Brother Rockwood strong in the faith of the gospel. He had the Bible, Book of Mormon, Voice of Warning, and _Evening and Morning Star_ as his companions, which he read daily. We conversed together for three hours in this solitary abode. He informed me of many things which had transpired while he was confined there as a prisoner. Among other things, he mentioned that the jail had taken fire a few days previous to my visit. He said it looked a little like a dark hour. The fire was roaring over his head, while uproar and confusion were upon every hand. Fire engines were rapidly playing around the building, with water pouring into every room. The people were hallooing in the streets. Prisoners were begging for mercy's sake to be let out, or they would be consumed in the fire. One was struggling in the agonies of death, while others were cursing and swearing. Brother Rockwood said he felt composed in the midst of it until the fire was extinguished. At eight o'clock the jailor unlocked the prison door to let me out, and I gave the parting hand to the prisoner of hope. We had spent a pleasant time together, and he rejoiced at my visit; and who would not, to meet with a friend in a lonely prison? I left him in good spirits, and wended my way back to Boston. I spent several days in Boston, holding meetings with the Saints there, and then walked to Providence, Rhode Island, preaching by the way. I there took steamer and arrived in New York on the 18th of May, where I met with Elder Orson Pratt and his family, and Elijah Fordham and near one hundred Saints who had been baptized in the city of New York. I spent three days in New York visiting the Saints and holding meetings. Several new converts were baptized while I was there. Leaving New York, I traveled through New Jersey, and returned to Farmington, Connecticut, the residence of my father. I arrived at his house on the 12th of June. It was with peculiar sensations that I walked over my native land, where I spent my youth, and cast my eyes over the Farmington meadows and the hills and dales where I had roamed in my boyhood with my father, stepmother, brothers and half-sister. On my arrival at my father's home I had the happy privilege of once more taking my parents and sisters by the hand, also my uncle, Ozem Woodruff, who was among the number I had baptized the year before. After spending an hour in conversation, we sat down around our father's table and supped together and were refreshed. Then we bowed upon our knees together in the family circle and offered up the gratitude of our hearts to God for preserving our lives and reuniting us. I spent the next eighteen days in Farmington and Avon, visiting my father's household, my uncles, aunts, cousins, neighbors and friends, preaching the gospel of Jesus Christ unto them and striving to bring them into the kingdom of God. On the 1st of July, 1838, one of the most interesting events transpired of my whole life in the ministry. When Father Joseph Smith gave me my patriarchal blessing, among the many wonderful things of my life, he promised me that I should bring my father's household into the kingdom of God, and I felt that if I ever obtained the blessing, the time had come for me to perform it. By the help of God, I preached the gospel faithfully to my father's household and to all that were with him, as well as to my other relatives, and I had appointed a meeting on Sunday, the 1st of July, at my father's home. My father was believing my testimony, as were all in his household, but upon this occasion the devil was determined to hinder the fulfillment of the promise of the patriarch unto me. It seemed as though Lucifer, the son of the morning, had gathered together the hosts of hell and exerted his powers upon us all. Distress overwhelmed the whole household, and all were tempted to reject the work. And it seemed as though the same power would devour me. I had to take to my bed for an hour before the time of meeting. I there prayed unto the Lord with my whole soul for deliverance, for I knew the power of the devil was exercised to hinder me from accomplishing what God had promised me. The Lord heard my prayer and answered my petition, and when the hour of meeting had come I arose from my bed, and could sing and shout for joy to think I had been delivered from the power of the evil one. Filled with the power of God, I stood up in the midst of the congregation and preached the gospel of Jesus Christ unto the people in great plainness. At the close of the meeting we assembled on the banks of the Farmington river, "because there was much water there," and I led six of my friends into the river and baptized them for the remission of their sins. All of my father's household were included in this number, according to the promise of the Patriarch. They were all relatives except Dwight Webster, who was a Methodist class-leader and was boarding with my father's family. I organized the small number of nine persons, eight of whom were my relatives, into a branch of the Church, and ordained Dwight Webster to the office of a Priest and administered the sacrament unto them. It was truly a day of joy to my soul. My father, stepmother and sister were among the number baptized. I afterwards added a number of relatives. I felt that this day's work alone amply repaid me for all my labor in the ministry. Who can comprehend the joy, the glory, the happiness and consolation that an Elder of Israel feels in being an instrument in the hands of God of bringing his father, mother, sister, brother, or any of the posterity of Adam through the door that enters into life and salvation? No man can, unless he has experienced these things, and possesses the testimony of Jesus Christ and the inspiration of Almighty God. CHAPTER XVI. TAKING LEAVE OF MY OLD HOME--RETURN TO MAINE--BIRTH OF MY FIRST CHILD--APPOINTMENT TO THE APOSTLESHIP AND TO A FOREIGN MISSION--PREPARATION FOR THE JOURNEY TO ZION. Now, as my mission to my native land was accomplished, which I felt impressed to take while upon the islands, I felt it my duty to return here. Monday, July 2nd, 1838, was the last day and night I spent at my father's home while upon this mission. At the setting of the sun I took the last walk with my sister I ever had with her while in my native State. We walked by the canal and viewed the river and fields, and conversed upon our future destiny. After evening prayer with the family, my father retired to rest, and I spent a season with my step-mother who had reared me from my infancy. In conversation we felt sensibly the weight of the power of temptation, out of which the Lord had delivered us. I also spent a short time with my sister Eunice, the only sister I was ever blessed with in my father's family. I had baptized her into the Church and Kingdom of God, and we mingled our sympathies, prayers and tears together before the throne of grace. How truly are the bonds of consanguinity and of the blood of Christ united in binding the hearts of the Saints of God together, and "how blessings brighten as they take their flight!" This being the last night I was to spend beneath my father's roof while upon this mission, I felt the weight of it, and my prayer was, "O, Lord, protect my father's house, and bring him to Zion!" (which prayer was granted.) On the morning of July 3rd, I took leave of my relatives and my native land, and started on my return to Maine. I arrived in Scarboro on the 6th, and on the 14th my first child--a daughter--was born, at Father Carter's house. We named her Sarah Emma. On the 30th of July, I left my wife and child at Father Carter's and started once more to visit Fox Islands. While holding meeting with the Saints at North Vinal Haven on the 9th of August, I received a letter from Thomas B. Marsh, who was then President of the Twelve Apostles, informing me that Joseph Smith, the Prophet, had received a revelation, naming as persons to be chosen to fill the places of those who had fallen; John E. Page, John Taylor, Wilford Woodruff and Willard Richards. President Marsh added, in his letter, "Know then, Brother Woodruff, by this, that you are appointed to fill the place of one of the Twelve Apostles, and that it is agreeable to the word of the Lord, given very lately, that you should come speedily to Far West, and, on the 26th of April next, take your leave of the Saints here and depart for other climes across the mighty deep." The substance of this letter had been revealed to me several weeks before, but I had not named it to any person. The time having now come for me to prepare for leaving the islands, I had a desire to take with me all the Saints I could get to go to Zion. There had already been a line drawn upon the islands between the Saints and those who had rejected the gospel, and the enemies were very bitter against me and the work of God I had labored to establish. They threatened my life, but the Saints were willing to stand by me. I spent four days with the Saints visiting them, holding meetings and encouraging them, while the devil was raging upon every hand. I had baptized and organized into the Church nearly one hundred persons while upon the islands, and there seemed a prospect of gathering about half of them with me, but the devil raged to such an extent that quite a number were terrified. The inhabitants of the islands had but little acquaintance with the management of horses or wagons; in fact, most of them knew more about handling a shark than a horse. However, in company with Nathaniel Thomas, who had sold his property and had money, I went to the mainland and purchased ten new wagons, ten sets of harness and twenty horses. When I got everything prepared for the company to start, I left the affairs with Brother Thomas, and went on ahead of the company to Scarboro, to prepare my own family for the journey. The outfit which I purchased for the company cost about $2,000.00. Before leaving Brother Thomas, I counselled him in regard to the course to pursue, and charged him not to be later than the 1st of September in starting for the mainland. I arrived at Father Carter's on the 19th of August, and waited with great anxiety for the arrival of the company from the islands, but instead of reaching there by the 1st of September they did not arrive till the 3rd of October; and when they did arrive the wagon covers were all flying in the breeze. It took a good day's work to nail down the covers, paint the wagons and get prepared for the journey. CHAPTER XVII. START UPON OUR JOURNEY--A HAZARDOUS UNDERTAKING--SICKNESS---SEVERE WEATHER--MY WIFE CONTINUES TO FAIL--HER SPIRIT LEAVES HER BODY--RESTORED BY THE POWER OF GOD--HER SPIRIT'S EXPERIENCE WHILE SEPARATED FROM THE BODY--DEATH OF MY BROTHER--ARRIVAL AT ROCHESTER--REMOVAL TO QUINCY. On the afternoon of the 9th of October, we took leave of Father Carter and family, and started upon our journey of 2,000 miles at this late season of the year, taking my wife with a suckling babe at her breast with me, to lead a company of fifty-three souls from Maine to Illinois, and to spend nearly three months in traveling in wagons, through rain, mud, snow and frost. It was such a trial as I never before had attempted during my experience as a minister of the gospel. On our arrival at Georgetown we were joined by Elder Milton Holmes. We traveled each day as far as we could go, and camped wherever night overtook us. On the 13th of October, while crossing the Green Mountains, I was attacked with something resembling the cholera. I was very sick. I stopped at a house for about two hours, but the Elders administered to me, and I revived. On the 24th I was again taken sick, and my wife and child were also stricken down. We also had several others sick in the company, through the exposure of the journey. On the 31st we had our first snow storm, and the horses dragged our wagons all day through mud, snow and water. On the 2nd of November Elder Milton Holmes left us, and took steamer for Fairport; and two days afterwards a little boy of Nathaniel Holmes', about six years of age, died, and we had to bury him at Westfield. The roads finally became so bad and the cold so severe that Nathaniel Thomas and James Townsend concluded to stop for the winter. We parted with them on the 21st of November, near New Portage, Ohio. On the 23rd of November my wife, Phoebe, was attacked with a severe headache, which terminated in brain fever. She grew more and more distressed daily as we continued our journey. It was a terrible ordeal for a woman to travel in a wagon over rough roads, afflicted as she was. At the same time our child was also very sick. The 1st of December, was a trying day to my soul. My wife continued to fail, and in the afternoon, about 4 o'clock, she appeared to be struck with death. I stopped my team, and it seemed as though she would breath her last lying in the wagon. Two of the sisters sat beside her, to see if they could do anything for her in her last moments. I stood upon the ground, in deep affliction, and meditated. I cried unto the Lord, and prayed that she might live and not be taken from me. I claimed the promises the Lord had made unto me through the prophets and patriarchs, and soon her spirit revived, and I drove a short distance to a tavern, and got her into a room and worked over her and her babe all night, and prayed to the Lord to preserve her life. In the morning the circumstances were such that I was under the necessity of removing my wife from the inn, as there was so much noise and confusion at the place that she could not endure it. I carried her out to her bed in the wagon and drove two miles, when I alighted at a house and carried my wife and her bed into it, with a determination to tarry there until she either recovered her health or passed away. This was on Sunday morning, December 2nd. After getting my wife and things into the house and wood provided to keep up a fire, I employed my time in taking care of her. It looked as though she had but a short time to live. She called me to her bedside in the evening and said she felt as though a few moments more would end her existence in this life. She manifested great confidence in the cause she had embraced, and exhorted me to have confidence in God and to keep His commandments. To all appearances, she was dying. I laid hands upon her and prayed for her, and she soon revived and slept some during the night. December 3rd found my wife very low. I spent the day in taking care of her, and the following day I returned to Eaton to get some things for her. She seemed to be gradually sinking and in the evening her spirit apparently left her body, and she was dead. The sisters gathered around her body, weeping, while I stood looking at her in sorrow. The spirit and power of God began to rest upon me until, for the first time during her sickness faith filled my soul, although she lay before me as one dead. I had some oil that was consecrated for my anointing while in Kirtland. I took it and consecrated it again before the Lord for anointing the sick. I then bowed down before the Lord and prayed for the life of my companion, and I anointed her body with the oil in the name of the Lord. I laid my hands upon her, and in the name of Jesus Christ I rebuked the power of death and the destroyer, and commanded the same to depart from her, and the spirit of life to enter her body. Her spirit returned to her body, and from that hour she was made whole; and we all felt to praise the name of God, and to trust in Him and to keep His commandments. While this operation was going on with me (as my wife related afterwards) her spirit left her body, and she saw it lying upon the bed, and the sisters weeping. She looked at them and at me, and upon her babe, and, while gazing upon this scene, two personages came into the room carrying a coffin and told her they had come for her body. One of these messengers informed her that she could have her choice: she might go to rest in the spirit world, or, on one condition she could have the privilege of returning to her tabernacle and continuing her labors upon the earth. The condition was, if she felt that she could stand by her husband, and with him pass through all the cares, trials, tribulation and afflictions of life which he would be called to pass through for the gospel's sake unto the end. When she looked at the situation of her husband and child she said: "Yes, I will do it!" At the moment that decision was made the power of faith rested upon me, and when I administered unto her, her spirit entered her tabernacle, and she saw the messengers carry the coffin out at the door. On the morning of the 6th of December, the Spirit said to me: "Arise, and continue thy journey!" and through the mercy of God my wife was enabled to arise and dress herself and walked to the wagon, and we went on our way rejoicing. On the night of the 11th I stopped for the night at an inn, the weather being very cold. I there learned of the sudden death of my brother, Asahel H. Woodruff, a merchant of Terre Haute, Ind. I had anticipated a joyful meeting with this brother on the following day. Instead of this, I only had the privilege of visiting his grave, in company with my wife, and examining a little into his business. I was offered the position of administrator of his affairs, but I was leading a company of Saints to Zion, and could not stop to attend to his temporal business. Strangers settled his affairs, and took possession of his property. His relatives obtained nothing from his effects except a few trifling mementos. I left this place and crossed into Illinois on the 13th of December, and arrived at Rochester on the 19th, and, getting information of the severe persecutions of the Saints in Missouri and the unsettled state of the Church at that time, we concluded to stop at Rochester and spend the winter. Thus ended my journey of two months and sixteen days, leading the Fox Island Saints to the west, through all the perils of a journey of nearly two thousand miles, in the midst of sickness and great severity of weather. I took my family in the spring and removed to Quincy, Illinois, where I could mingle with my brethren, and I felt to praise God for His protecting care over me and my family in all our afflictions. CHAPTER XVIII. A PECULIAR REVELATION--DETERMINATION OF ENEMIES TO PREVENT ITS FULFILLMENT--START TO FAR WEST TO FULFILL REVELATION--OUR ARRIVAL THERE--HOLD A COUNCIL--FULFILL REVELATION--CORNER STONE OF THE TEMPLE LAID--ORDAINED TO THE APOSTLESHIP--LEAVE FAR WEST--MEET THE PROPHET JOSEPH--A CONFERENCE HELD--SETTLE OUR FAMILIES IN NAUVOO. Joseph Smith, the Prophet, asked the Lord what His will was concerning the Twelve, and the Lord answered in a revelation, given July 8th, 1838, in which He says: "Let them take leave of my Saints in the city Far West, on the 26th day of April next, on the building spot of my house, saith the Lord. Let my servant John Taylor, and also my servant John E. Page, and also my servant Wilford Woodruff, and also my servant Willard Richards, be appointed to fill the places of those who have fallen, and be officially notified of their appointment." It will be observed that this differs from nearly all other revelations in this respect: a fixed day and a stated place were given for the commencement of the mission. When the revelation was given, all was peace and quietude in Far West, Missouri, the city where most of the Latter-day Saints dwelt; but before the time came for its fulfillment, the Saints of God had been driven out of the State of Missouri into the State of Illinois, under the edict of Governor Boggs; and the Missourians had sworn that if all the other revelations of Joseph Smith were fulfilled, that should not be. It stated that the day and the place where the Twelve Apostles should take leave of the Saints, to go on their missions across the great waters, and the mobocrats of Missouri had declared that they would see that it should not be fulfilled. It seemed as though the Lord, having a foreknowledge of what would take place, had given the revelation in this manner to see whether the Apostles would obey it at the risk of their lives. When the time drew near for the fulfillment of this commandment of the Lord, Brigham Young was the President of the Twelve Apostles; Thos. B. Marsh, who was the senior Apostle, had fallen. Brother Brigham called together those of the Twelve who were then at Quincy, Illinois, to see what their minds would be about going to Far West, to fulfill the revelation. The Prophet Joseph and his brother Hyrum, Sidney Rigdon, Lyman Wight and Parley P. Pratt were in prison in Missouri, at the time; but Father Joseph Smith, the Patriarch, was at Quincy, Illinois. He and others who were present did not think it wisdom for us to attempt the journey, as our lives would be in great jeopardy. They thought the Lord would take the will for the deed. But when President Young asked the Twelve what our feelings were upon the subject, we all of us, as the voice of one man, said the Lord God had spoken, and it was for us to obey. It was the Lord's business to take care of His servants, and we would fulfill the commandment, or die trying. To fully understand the risk the Twelve Apostles ran in making this journey, my readers should remember that Lilburn W. Boggs, governor of the State of Missouri, had issued a proclamation, in which all the Latter-day Saints were required to leave that State or be exterminated. Far West had been captured by the militia, who were really only an organized mob; the citizens had been compelled to give up their arms; all the leading men who could be got hold of had been taken prisoners; the rest of the Saints--men women and children--had to flee as best they could out of the State to save their lives, leaving all their houses, lands and other property which they could not carry with them to be taken by the mob. In fact they shot down the cattle and hogs of the Saints wherever they could find them, and robbed them of nearly everything they could lay their hands upon. Latter-day Saints were treated with merciless cruelty and had to endure the most outrageous abuses. It was with the greatest difficulty that many of them got out of the State, especially the prominent men; for there were many men of that State at that time, who acted as though they thought it no more harm to shoot a "Mormon" than a mad dog. From this brief explanation you will be able to understand why some of the brethren thought we were not required to go back to Far West to start from there upon our mission across the ocean to Europe. Having determined to carry out the requirement of the revelation, on the 18th of April, 1839, I took into my wagon Brigham Young and Orson Pratt; and Father Cutler took into his wagon John Taylor and George A. Smith, and we started for Far West. On the way we met John E. Page, who was going with his family, to Quincy, Illinois. His wagon had turned over, and when we met him he was trying to gather up a barrel of soft soap with his hands. We helped him get up his wagon. He drove down into the valley below, left his wagon, and accompanied us on our way. On the night of the 25th of April, we arrived at Far West, and spent the night at the home of Morris Phelps, who was not there, however, himself; he, having been taken prisoner by the mob, was still in prison. On the morning of the 26th of April, 1839, notwithstanding the threats of our enemies that the revelation which was to be fulfilled this day should not be, and notwithstanding that ten thousand of the Saints had been driven out of the State by the edict of the governor, and though the Prophet Joseph and his brother, Hyrum Smith, with other leading men were in the hands of our enemies, in chains and in prison, we moved on to the temple grounds in the city of Far West, and held a council, and fulfilled the revelation and commandment given unto us, and we performed many other things at this council. We excommunicated from the Church thirty-one persons, who had apostatized and become its enemies. The "Mission of the Twelve" was sung, and we then repaired to the south-east corner of the temple ground, and, with the assistance of Elder Alpheus Cutler, the master workman of the building committee, laid the south-east chief corner stone of the temple, according to revelation. There were present of the Twelve Apostles: Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page and John Taylor, who proceeded to ordain Wilford Woodruff and Geo. A. Smith, to the apostleship, and as members of the quorum of the Twelve, in the places of those who had fallen, as they had been called by revelation. Darwin Chase and Norman Shearer, who had just been liberated from Richmond prison, were also ordained to the office of Seventies. The Twelve then offered up vocal prayer in the following order: Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, John Taylor, Wilford Woodruff and George A. Smith, after which we sang "Adam-ondi-Ahman." The Twelve then took their leave of, and gave the parting hand to, the following Saints, agreeable to revelation: A. Butler, Elias Smith, Norman Shearer, Wm. Burton, Stephen Markham, Shadrach Roundy, Wm. O. Clark, John W. Clark, Hezekiah Peck, Darwin Chase, Richard Howard, Mary Ann Peck, Artimesia Granger, Martha Peck, Sarah Granger, Theodore Turley, Hiram Clark, and Daniel Shearer. Bidding good-by to the small remnant of the Saints who remained on the temple ground to see us fulfill the revelation and commandments of God, we turned our backs on Far West and Missouri, and returned to Illinois. We had accomplished the mission without a dog moving his tongue at us, or any man saying, "Why do you do so?" We crossed the Mississippi river on the steam ferry, entered Quincy on the 2nd of May, and all had the joy of reaching our families once more in peace and safety. There was an incident connected with our journey that is worthy of record. While we were on our way to fulfill the revelation, Joseph, the Prophet, and his companions in chains had been liberated, through the blessings of God, from their enemies and prison, and they passed us. We were not far distant from each other, but neither party knew it. They were making their way to their families in Illinois, while we were traveling to Far West into the midst of our enemies. So they came home to their families and friends before our return. May the 3rd was a very interesting day to me, as well as to others. In company with five others of the quorum of the Twelve, I rode four miles out of town to Mr. Cleveland's, to visit Brother Joseph Smith and his family. Once more I had the happy privilege of taking Brother Joseph by the hand. Two years had rolled away since I had seen his face. He greeted us with great joy, as did Hyrum Smith and Lyman Wight, all of whom had escaped from their imprisonment together. They had been confined in prison six months, and had been under sentence of death three times; yet their lives were in the hands of God, and He had delivered them, and they were now mingling with their wives, children and friends, and out of the reach of the mob. Joseph was frank, open and familiar as usual, and our rejoicing was great. No man can understand the joyful sensations created by such a meeting, except those who have been in tribulation for the gospel's sake. After spending the day together, we returned to our families at night. On the day following, May 4th, we met in conference at Quincy, the Prophet Joseph presiding, which caused great joy and rejoicing to all the Saints. On Sunday, May 5th, Joseph Smith addressed the assembly, followed by Sidney Rigdon and the Twelve Apostles. The Spirit of the Lord was poured out upon us, and we had a glorious day. On May 6th, I met with the Seventies, and we ordained sixty men into the quorums of Elders and Seventies. Brother Joseph met with the Twelve, Bishops and Elders, at Bishop Partridge's house; and there were a number with us who were wounded at Haun's Mill. Among them was Isaac Laney, who had been, in company with about twenty others, at the mill, when a large armed mob fired among them with rifles and other weapons, and shot down seventeen of the brethren, and wounded more. Brother Laney fled from the scene, but they poured a shower of lead after him, which pierced his body through and through. He showed me eleven bullet holes in his body. There were twenty-seven in his shirt, seven in his pantaloons, and his coat was literally cut to pieces. One ball entered one arm-pit and came out at the other. Another entered his back and came out at the breast. A ball passed through each hip, each leg and each arm. All these shots were received while he was running for life, and, strange as it may appear, though he had also one of his ribs broken, he was able to outrun his enemies, and his life was saved. We can only acknowledge this deliverance to be by the power and mercy of God. President Joseph Young was also among the number. He also fled, and although the balls flew around him like hail, he was not wounded. How mysterious are the ways of the Lord! Before starting on our missions to England, we were under the necessity of settling our families. A place called Commerce, afterwards named Nauvoo, was selected as the place at which our people should settle. I left Quincy, in company with Brother Brigham Young and our families on the 15th of May, and arrived in Commerce on the 18th. After an interview with Joseph we crossed the river at Montrose, Iowa. President Brigham Young and myself, with our families, occupied one room about fourteen feet square. Finally Brother Young obtained another room and moved into it by himself. Then Brother Orson Pratt and family moved into the same room with myself and family. CHAPTER XIX. A DAY OF GOD'S POWER WITH THE PROPHET JOSEPH SMITH--A GREAT NUMBER OF SICK PERSONS HEALED--THE MOB BECOMES ALARMED--THEY TRY TO INTERFERE WITH THE HEALING OF THE SICK--THE MOB SENT OUT OF THE HOUSE--TWIN CHILDREN HEALED. While I was living in this cabin in the old barracks, we experienced a day of God's power with the Prophet Joseph. It was a very sickly time and Joseph had given up his home in Commerce to the sick, and had a tent pitched in his door-yard and was living in that himself. The large number of Saints who had been driven out of Missouri, were flocking into Commerce; but had no homes to go into, and were living in wagons, in tents, and on the ground. Many, therefore, were sick through the exposure they were subjected to. Brother Joseph had waited on the sick, until he was worn out and nearly sick himself. On the morning of the 22nd of July, 1839, he arose, reflecting upon the situation of the Saints of God in their persecutions and afflictions, and he called upon the Lord in prayer, and the power of God rested upon him mightily, and as Jesus healed all the sick around Him in His day, so Joseph, the Prophet of God, healed all around on this occasion. He healed all in his house and door-yard, then, in company with Sidney Rigdon and several of the Twelve, he went through among the sick lying on the bank of the river, and he commanded them in a loud voice, in the name of Jesus Christ, to come up and be made whole, and they were all healed. When he healed all that were sick on the east side of the river, they crossed the Mississippi river in a ferry-boat to the west side, to Montrose, where we were. The first house they went into was President Brigham Young's. He was sick on his bed at the time. The Prophet went into his house and healed him, and they all came out together. As they were passing by my door, Brother Joseph said: "Brother Woodruff, follow me." These were the only words spoken by any of the company from the time they left Brother Brigham's house till we crossed the public square, and entered Brother Fordham's house. Brother Fordham had been dying for an hour, and we expected each minute would be his last. I felt the power of God that was overwhelming His Prophet. When we entered the house, Brother Joseph walked up to Brother Fordham, and took him by the right hand; in his left hand he held his hat. He saw that Brother Fordham's eyes were glazed, and that he was speechless and unconscious. After taking hold of his hand, he looked down into the dying man's face and said: "Brother Fordham, do you not know me?" At first he made no reply; but we could all see the effect of the Spirit of God resting upon him. He again said: "Elijah, do you not know me?" With a low whisper, Brother Fordham answered, "Yes!" The Prophet then said, "Have you not faith to be healed?" The answer, which was a little plainer than before, was: "I am afraid it is too late. If you had come sooner, I think I might have been." He had the appearance of a man waking from sleep. It was the sleep of death. Joseph then said: "Do you believe that Jesus is the Christ?" "I do, Brother Joseph," was the response. Then the Prophet of God spoke with a loud voice, as in the majesty of the Godhead: "Elijah, I command you, in the name of Jesus of Nazareth, to arise and be made whole!" The words of the Prophet were not like the words of man, but like the voice of God. It seemed to me that the house shook from its foundation. Elijah Fordham leaped from his bed like a man raised from the dead. A healthy color came to his face, and life was manifested in every act. His feet were done up in Indian meal poultices. He kicked them off his feet, scattered the contents, and then called for his clothes and put them on. He asked for a bowl of bread and milk, and ate it; then put on his hat and followed us into the street, to visit others who were sick. The unbeliever may ask: "Was there not deception in this?" If there is any deception in the mind of the unbeliever, there was certainly none with Elijah Fordham, the dying man, nor with those who were present with him, for in a few minutes more he would have been in the spirit world, had he not been rescued. Through the blessing of God, he lived up till 1880, in which year he died in Utah, while all who were with him on that occasion, with the exception of one, are in the spirit world. Among the number, were Joseph and Hyrum Smith, Sidney Rigdon, Brigham Young, Heber C. Kimball, George A. Smith, Parley P. Pratt and Orson Pratt. Wilford Woodruff is the only one living who was present at the time, and he will soon mingle with those who have gone. As soon as we left Brother Fordham's house, we went into the house of Joseph B. Noble, who was very low and dangerously sick. When we entered the house, Brother Joseph took him by the hand, and commanded him, in the name of Jesus Christ, to arise and be made whole. He did arise and was immediately healed. While this was going on, the wicked mob in the place, led by one Kilburn, had become alarmed, and followed us into Brother Noble's house. Before they arrived there, Brother Joseph had called upon Brother Fordham to offer prayer. While he was praying, the mob entered, with all the evil spirits accompanying them. As soon as they entered, Brother Fordham, who was praying, fainted and sank to the floor. When Joseph saw the mob in the house, he arose and had the room cleared of both that class of men and their attendant devils. Then Brother Fordham immediately revived and finished his prayer. This shows what power evil spirits have upon the tabernacles of men. The Saints are only saved from the power of the devil by the power of God. This case of Brother Noble's was the last one of healing upon that day. It was the greatest day for the manifestation of the power of God through the gift of healing since the organization of the Church. When we left Brother Noble, the Prophet Joseph went, with those who accompanied him from the other side, to the banks of the river, to return home. While waiting for the ferry-boat, a man of the world, knowing of the miracles which had been performed, came to him and asked him if he would not go and heal two twin children of his, about five months old, who were both lying sick nigh unto death. They were some two miles from Montrose. The Prophet said he could not go; but, after pausing some time, he said he would send some one to heal them; and he turned to me and said: "You go with the man and heal his children." He took a red silk handkerchief out of his pocket and gave it to me, and told me to wipe their faces with the handkerchief when I administered to them, and they should be healed. He also said unto me: "As long as you will keep that handkerchief, it shall remain a league between you and me." I went with the man, and did as the Prophet commanded me, and the children were healed. I have possession of the handkerchief unto this day. CHAPTER XX. PREPARING FOR OUR JOURNEY AND MISSION--THE BLESSING OF THE PROPHET JOSEPH UPON OUR HEADS, AND HIS PROMISES UNTO US--THE POWER OF THE DEVIL MANIFESTED TO HINDER US UN THE PERFORMANCE OF OUR JOURNEY. On the first of July, 1839, Joseph Smith and his counselors, Sidney Rigdon and Hyrum Smith, crossed the river to Montrose, to spend the day with the Twelve, and set them apart and bless them, before they started upon their missions. There were twelve of us who met there, and we all dined in my house. After dinner, we assembled at Brother Brigham Young's house for our meeting. Brother Hyrum Smith opened by prayer; after which the Presidency laid their hands upon our heads and gave each of us a blessing. President Rigdon was mouth in blessing me, and also blessed Sisters Young, Taylor and Woodruff. The Prophet Joseph promised us if we would be faithful, we should be blessed upon our mission, have many souls as seals of our ministry, and return again in peace and safety to our families and friends; all of which was fulfilled. Brother Hyrum advised me to preach the first principles of the gospel; he thought that was about as much as this generation could endure. Then Joseph arose and preached some precious things of the Kingdom of God unto us, in the power of the Holy Ghost; some of which I here copy from my journal: "Ever keep in exercise the principle of mercy, and be ready to forgive our brethren on the first intimation of their repentance and desire for forgiveness; for our Heavenly Father will be equally as merciful unto us. We also ought to be willing to repent of and confess our sins, and keep nothing back. Let the Twelve be humble and not be exalted, and beware of pride and not seek to excel one another, but act for each other's good, and honorably make mention of each other's names in prayer before the Lord and before your fellow-men. Do not backbite or devour a brother. The Elders of Israel should seek to learn by precept and example in this late age of the world and not be obliged to learn everything we know by sad experience. I trust the remainder of the Twelve will learn wisdom and not follow the example of those who have fallen. When the Twelve, or any other witnesses of Jesus Christ, stand before the congregations of the earth, and they preach in the power and demonstration of the Holy Ghost, and the people are astonished and confounded at the doctrine, and say, 'That man has preached a powerful sermon,' then let that man or those men take care that they do not ascribe the glory unto themselves, but be careful that they are humble, and ascribe the glory to God and the Lamb; for it is by the power of the Holy Priesthood and the Holy Ghost that they have power thus to speak. "Who art thou, O man, but dust! and from whom dost thou receive thy power and blessings, but from God? "Then let the Twelve Apostles and Elders of Israel observe this key, and be wise: _Ye are not sent out to be taught, but to teach_. "Let every man be sober, be vigilant, and let all his words be seasoned with grace, and keep in mind it is a day of warning, and not of many words. "Act honestly before God and man; beware of sophistry, such as bowing and scraping unto men in whom you have no confidence. Be honest, open, and frank in all your intercourse with mankind. "I wish to say to the Twelve and all the Saints, to profit by this important key, that in all your trials, troubles, temptations, afflictions, bonds, imprisonments and deaths, see to it that you do not betray Jesus Christ, that you do not betray the revelations of God, whether in the Bible, Book of Mormon, or Doctrine and Covenants, or any of the words of God. "Yea, in all your troubles, see that you do not this thing, lest innocent blood be found upon your skirts, and ye go down to hell. "We may ever know by this sign that there is danger of our being led to a fall and apostasy when we give way to the devil, so as to neglect the first known duty; but whatever you do, do not betray your friend." The foregoing are some of the instructions given to the Twelve by the Prophet Joseph, before they started upon their missions. Inasmuch as the devil had been in a measure thwarted by the Twelve going to Far West, and returning without harm, it seemed as though the destroyer was determined to make some other attempt upon us to hinder us from performing our missions; for it seemed that as soon as any one of the Apostles began to prepare for starting, he was smitten with chills and fever or sickness of some kind. Nearly all of the quorum of the Twelve or their families began to be sick, so it still required the exercise of a good deal of faith and perseverance to start off on a mission. On the 25th of July, for the first time in my life, I was attacked with chills and fever; and this I had every other day, and, whenever attacked, I was laid prostrate. My wife, Phoebe, was also soon taken down with the chills and fever, as were quite a number of the Twelve. I passed thirteen days in Montrose with my family, after I was taken sick, before I started on my mission. The 7th of August was the last day I spent at home in Montrose, and although sick with the chills and fever the most of the day, I made what preparations I could to start on the morrow on a mission of four thousand miles, to preach the gospel to the nations of the earth, and this, too, without purse or scrip, with disease resting upon me, and a stroke of fever and ague once every two days. Yet I did this freely, for Christ's sake, trusting in Him for the recompense or reward. My prayer was: "May the Lord give me grace according to my day and souls for my hire, and a safe return to my family and friends, which favor I ask in the name of Jesus Christ. Amen." CHAPTER XXI. LEAVE MY FAMILY--START UPON MY MISSION--OUR CONDITION--ELDER TAYLOR THE ONLY ONE NOT SICK--REPROOF FROM THE PROPHET--INCIDENTS UPON THE JOURNEY--ELDER TAYLOR STRICKEN--I LEAVE HIM SICK. Early upon the morning of the 8th of August, 1839, I arose from my bed of sickness, laid my hands upon the head of my sick wife, Phoebe, and blessed her. I then departed from the embrace of my companion, and left her almost without food or the necessaries of life. She parted from me with the fortitude that becomes a Saint, realizing the responsibilities of her companion. I quote from my journal: "Phoebe, farewell! Be of good cheer; remember me in your prayers. I leave these pages for your perusal when I am gone. I shall see thy face again in the flesh. I go to obey the commands of Jesus Christ." Although feeble, I walked to the banks of the Mississippi river. There President Brigham Young took me in a canoe (having no other conveyance) and paddled me across the river. When we landed, I lay down on a side of sole leather, by the post office, to rest. Brother Joseph, the Prophet of God, came along and looked at me. "Well, Brother Woodruff," said he, "you have started upon your mission." "Yes," said I, "but I feel and look more like a subject for the dissecting room than a missionary." Joseph replied: "What did you say that for? Get up, and go along; all will be right with you!" I name these incidents that the reader may know how the brethren of the Twelve Apostles started upon their missions to England, in 1839. Elder John Taylor was going with me, and we were the first two of the quorum of the Twelve who started on their mission. Brother Taylor was about the only man in the quorum that was not sick. Soon a brother came along with a wagon, and took us in. As we were driving through the place, we came to Parley P. Pratt, who was stripped to the shirt and pants with his head and feet bare. He was hewing a log, preparing to build a cabin. He said: "Brother Woodruff, I have no money, but I have an empty purse, which I will give you." He brought it to me, and I thanked him for it. We went a few rods further, and met Brother Heber C. Kimball, in the same condition, also hewing a log, towards building a cabin. He said: "As Parley has given you a purse, I have got a dollar I will give you to put in it." He gave me both a dollar and a blessing. We drove sixteen miles across a prairie, and spent the night with a Brother Merrill. The day following we rode ten miles, to a Brother Perkins', and he took us in his wagon to Macomb, and from thence to Brother Don Carlos Smith's. I rode four hours during the day over a very rough road of stones and stumps, lying on my back in the bottom of the wagon, shaking with the ague, and I suffered much. We held a meeting in a grove near Don Carlos Smith's and here Elder Taylor baptized George Miller, who afterwards was ordained a Bishop. At the meeting the Saints gave us nine dollars, and George Miller gave us a horse to help us on our journey. I rode to Rochester with Father Coltrin, where I had an interview with several families of the Fox Island Saints, whom I had brought up with me from Fox Islands, in 1838. I spent several days with them and at Springfield, where Elder Taylor published fifteen hundred copies, in pamphlet form, of a brief sketch of the persecutions and sufferings of the Latter-day Saints, inflicted by the inhabitants of Missouri. We sold our horse, and in company with Father Coltrin, Brother Taylor and myself left Springfield, and continued our journey. I had the chills and fever nearly every other day, which made riding in a lumber wagon very distressing to me, especially when I shook with the ague. On the 24th of August, we rode to Terre Haute, and spent the night with Dr. Modisett. I suffered much with the chills and fever. Elder John Taylor up to this time had appeared to enjoy excellent health, but the destroyer did not intend to make him an exception to the rest of the Apostles. On the 28th of August, he fell to the ground as though he had been knocked down. He fainted away, but soon revived. On the following day, however, the enemy made a powerful attack upon his life. He fainted away several times, and it seemed as though he would die. We stopped several hours with him at a house by the wayside. We then took him into the wagon and drove to Horace S. Eldredge's, and spent the remainder of the day and night doctoring him. In the morning Brother Taylor was so far recovered that he thought he would be able to ride. So we started on our journey on the morning of the 30th, and we traveled forty miles, to Louisville, and spent the night with the family of Brother James Townsend. We felt terribly shaken up, being in such a weak state. Brother Townsend was away from home, but we were kindly entertained by Sister Townsend. In the morning, Elder Taylor, though very weak, felt disposed to continue his journey. We traveled fourteen miles to Germantown. He was quite sick at night, and the bilious fever seemed to settle upon him. I was also very feeble, myself. On the day following, September 1st, being Sunday, Brother Taylor concluded to remain there for the day, and hold a meeting. It was a German settlement. He wished me to speak, and I spoke upon the first principles of the gospel. He followed me, and spoke until he was exhausted. After we returned to the inn where we were stopping, I was taken with a chill and fever, and had a very bad night. Brother Taylor was also very sick. The following day, September 2nd, was a painful day to my feelings. It was evident that Brother Taylor had a settled fever upon him, and would not be able to travel. Father Coltrin was resolved to continue his journey, and, in conversing with Brother Taylor, he thought it better for one sick man to be left than for two, as I was so sick with the chills and fever that I was not able to render him any assistance, nor, indeed, to take care of myself. Under these circumstances, Brother Taylor advised me to continue my journey with Brother Coltrin, and make the best of my way to New York. CHAPTER XXII. CONTINUE MY JOURNEY--LEAVE ELDER TAYLOR IN GERMANTOWN--ARRIVE IN CLEVELAND--TAKE STEAMER FROM THERE TO BUFFALO--DELAYED BY A STORM--GO TO FARMINGTON, MY FATHER'S HOME--DEATH OF MY GRANDMOTHER--MY UNCLE DIES--I PREACH HIS FUNERAL SERMON--ARRIVE IN NEW YORK--SAIL FOR LIVERPOOL--ENCOUNTER STORMS AND ROUGH WEATHER--ARRIVE IN LIVERPOOL. After committing Elder Taylor into the hands of the Lord, though painful to me, I gave him the parting hand, and started. I left him in Germantown, Wayne County, Indiana, in the hands of a merciful God and a kind and benevolent family, who promised to do everything in their power to make him comfortable until his recovery. This they did, though he passed through a severe course of the bilious fever, and was sick nigh unto death. Through the mercy of God, however, he recovered from his sickness, and continued his journey. We next met in the city of New York. I continued my journey with Father Coltrin, and we reached Cleveland on the 18th of September. We there took steamer for Buffalo, but were three days and a night in a storm before we made the harbor. We landed at midnight, and in doing so we ran into a schooner, and stove it in. From Buffalo I traveled to Albany in a canal boat, and had a stroke of the ague daily. While on my journey, at Albany, I took a stage in the night, and rode to my father's home in Farmington, on the 21st of September. I was glad to meet with my father's family and the other members of the small branch of the Church which existed there upon this occasion, as I found them all strong in the faith of the gospel, and glad to meet with me. I was still suffering with the ague daily. On the 27th of September, my grandmother (on my mother's side), Anna Thompson, died at Avon. She was eighty-four years of age. It was a singular coincidence that she, with her husband, Lot Thompson, also Mercy Thompson and Samuel Thompson, all of one family, died when they were eighty-four years of age. I was not able to attend my grandmother's funeral. On the 4th of October, 1839, my uncle, Adna Hart, died, aged forty-three years. I had visited him in his sickness, and preached the gospel to him, and he was believing. I had also been associated with him from my youth up. On his death-bed he sent me a request that I would preach his funeral sermon. I was having the chills and fever daily at the time, attended with a very severe cough, so much so, that my father thought that I would never leave his home alive. But when they brought me the request of my dying uncle, and the day came for his burial, I told my father to get his horse and buggy ready, for I was going to attend the funeral. He thought I was very reckless in regard to my own life, as I had suffered with the chills and fever some fifteen days, and to attempt to speak in my weak state, and to begin at the same hour that my chill was to come on, seemed to him foolhardy. My parents were quite alarmed, yet according to my request my father got up his team, and I rode with him and my step-mother five miles, through a cold, chilly wind, and I commenced speaking to a large congregation, at the same hour that my chill had been in the habit of coming on. I spoke over an hour with great freedom, and my chill left me from that hour, and I had no more attacks for many days. On the Monday following, October 17th, I felt sufficiently restored to health to continue my journey. I took leave of my father and sister, and left for New York, where I arrived on the morning of the 8th of November. I spent two months and seven days after my arrival in New York, in traveling and preaching in that city, New Jersey and Long Island, a portion of the time with Parley and Orson Pratt. I had frequent attacks during this time of the chills and fever, but I preached almost daily. On the 13th of December I attended our conference in New York City, with Parley P. Pratt, and on this day Elder John Taylor arrived in our midst, and it was a happy meeting. He had passed through a severe siege of sickness after we parted, but through the mercy of God had been preserved, and was able to continue his journey. He also informed us that others of the quorum of the Twelve had suffered a great deal of sickness, and that it was with difficulty that they could travel. After spending six days in New York, Elder John Taylor, in company with Elder Theodore Turley and myself sailed out of New York Harbor for Liverpool, on board the packet ship _Oxford_, on the 19th of December, 1839. We took the steerage passage, which cost fifteen dollars each. We had storms and rough weather, but most of the winds were favorable for a quick passage. While on the ship a Methodist minister got into a discussion with some Catholics who were in the company, and the arguments of the minister ran rather more into abuse than sound argument. Elder Taylor told the Methodist minister that he did not think it was becoming in a daughter to find so much fault with the mother as they did, for as the Methodists came out of the Catholics, Elder Taylor thought the mother had as much right to enjoy her religion unmolested as the daughter had. That ended the argument. Our company consisted of 109 souls, composed of Americans, English, Scotch, Irish, Welsh and Dutch. We arrived in Liverpool dock on the 11th day of January, 1840, having made the voyage from New York in twenty-three days. CHAPTER XXIII. OUR FIRST VISIT TO PRESTON--OUR FIRST COUNCIL IN ENGLAND, IN 1840--WE TAKE DIFFERENT FIELDS OF LABOR--A WOMAN POSSESSED OF THE DEVIL--ATTEMPT TO CAST IT OUT AND FAIL--TURN OUT THE UNBELIEVERS, AND THEN SUCCEED--THE EVIL SPIRIT ENTERS HER CHILD--COMMENCE BAPTIZING--THE LORD MAKES KNOWN HIS WILL TO ME. On January 13th, 1840, after visiting Mr. George Cannon, the father of President George Q. Cannon, and his family, we took cars in the evening, and arrived in the midst of the Preston branch of the Saints, built up in 1837, by Elders Heber C. Kimball, Orson Hyde and Willard Richards. We very soon had a pleasant interview with Elder Willard Richards, who had remained in Preston to take care of the Church, while the rest had returned home to America. We spent three days at Preston in visiting the Saints, and on the 17th we held a council at Elder Richards' home in that place. After consulting upon the best course for us to pursue, it was finally resolved that Elder John Taylor and Joseph Fielding go to Liverpool, Elder Woodruff to Staffordshire Potteries, Theodore Turley to Birmingham, Elder Richards wherever the Spirit might direct him, and that Wm. Clayton preside over the branch in Manchester. After various principles of the Church had been expounded by the Apostles present, the council adjourned. Elder Willard Richards had been called to be one of the quorum of the Twelve Apostles, but had not yet received his ordination. On the day following I parted with Elders Taylor and Fielding, who went to Liverpool, and with Elder Richards, who tarried in Preston. Elder Turley and I went to Manchester. It was the first time I ever visited that city. I here first met with Elder Wm. Clayton. As soon as I had an introduction to him, he informed me that one of the sisters in that place was possessed of the devil, and he asked me to go and cast it out of her, thinking that one of the Twelve Apostles could do anything in this line he might wish to. However, I went with him to the house where the woman lay, in the hands of three men, in a terrible rage, and trying to tear her clothing from her. I also found quite a number of Saints present, and some unbelievers, who had come to see the devil cast out and a miracle wrought. If I had acted upon my own judgment I should not have attempted to administer to her with the company present, but as I was a stranger there, and Brother Clayton presided over the branch, I joined him in administering to the woman. But the unbelief of the wicked present was so great, we could not cast the devil out of her, and she raged worse than ever. I then ordered the room to be cleared, and when the company left the house, except the few attending to her, we laid hands upon her, and I commanded the devil to come out of her, in the name of Jesus Christ. The devil left her, and she was entirely cured and fell asleep. The next day being the Sabbath, she came before a large congregation of people, and bore testimony to what the Lord had done for her. We had a large assemblage through the day and evening, to whom I preached the gospel. On Monday morning, the devil, not being satisfied with being cast out of the woman, entered into her little child, which was but a few months old. I was called upon to visit the child. I found it in great distress, writhing in its mother's arms. We laid hands upon it and cast the devil out of it, and the evil spirits had no power over the household afterwards. This was done by the power of God, and not of man. We laid hands upon twenty in Manchester who were sick, and they were mostly healed. On the 21st, I arrived in Burslem by coach, and met, for the first time, with Elder Alfred Cordon. This being my field of labor, I stopped and commenced work. Elder Turley stopped in the pottery district some eight days, then went to Birmingham, his field of labor. I received a letter on the 10th of February, from Elder John Taylor, who was at Liverpool, saying they had commenced there and baptized ten persons. I labored in the Staffordshire Potteries, in Burslem, Hanley, Stoke, Lane End, and several other villages, from the 22nd of January until the 2nd of March, preaching every night in the week and two or three times on the Sabbath. I baptized, confirmed and blessed many, and we had a good field open for labor. Many were believing, and it appeared as though we had a door open to bring many into the Church in that part of the vineyard. March 1st, 1840, was my birthday, when I was thirty-three years of age. It being Sunday, I preached twice through the day to a large assembly in the City Hall, in the town of Hanley, and administered the sacrament unto the Saints. In the evening I again met with a large assembly of the Saints and strangers, and while singing the first hymn the Spirit of the Lord rested upon me, and the voice of God said to me, "This is the last meeting that you will hold with this people for many days." I was astonished at this, as I had many appointments out in that district. When I arose to speak to the people, I told them that it was the last meeting I should hold with them for many days. They were as much astonished as I was. At the close of the meeting four persons came forward for baptism, and we went down into the water and baptized them. In the morning I went in secret before the Lord, and asked Him what His will was concerning me. The answer I got was, that I should go to the south, for the Lord had a great work for me to perform there, as many souls were waiting for the word of the Lord. CHAPTER XXIV. MY JOURNEY TO HEREFORDSHIRE--INTERVIEW WITH JOHN BENBOW--THE WORD OF THE LORD FULFILLED TO ME--THE GREATEST GATHERING INTO THE CHURCH KNOWN AMONG THE GENTILES SINCE THE ORGANIZATION OF THE CHURCH IN THIS DISPENSATION--A CONSTABLE SENT TO ARREST ME--I CONVERT AND BAPTIZE HIM--TWO CLERKS SENT AS DETECTIVES HEAR ME PREACH, AND BOTH EMBRACE THE TRUTH--RECTORS PETITION TO HAVE OUR PREACHING PROHIBITED--THE ARCHBISHOP'S REPLY--BOOK OF MORMON AND HYMN BOOK PRINTED--CASE OF HEALING. On the 3rd of March, 1840, in fulfillment of the word of the Lord to me, I took coach and rode to Wolverhampton, twenty-six miles, and spent the night there. On the morning of the 4th I again took coach, and rode through Dudley, Stourbridge, Stourport and Worcester, and then walked a number of miles to Mr. John Benbow's, Hill Farm, Castle Frome, Ledbury, Herefordshire. This was a farming country in the south of England, a region where no Elder of the Latter-day Saints had visited. I found Mr. Benbow to be a wealthy farmer, cultivating three hundred acres of land, occupying a good mansion, and having plenty of means. His wife, Jane, had no children. I presented myself to him as a missionary from America, an Elder of the Church of Jesus Christ of Latter-day Saints, who had been sent to him by the commandment of God as a messenger of salvation, to preach the gospel of life unto him and his household, and the inhabitants of the land. Mr. Benbow and his wife received me with glad hearts and thanksgiving. It was in the evening when I arrived, having traveled forty-eight miles by coach and on foot during the day, but after receiving refreshments we sat down together, and conversed until two o'clock in the morning. Mr. Benbow and his wife rejoiced greatly at the glad tidings which I brought unto them of the fullness of the everlasting Gospel, which God had revealed through the mouth of His Prophet, Joseph Smith, in these last days. I rejoiced greatly at the news that Mr. Benbow gave me, that there was a company of men and women--over six hundred in number--who had broken off from the Wesleyan Methodists, and taken the name of United Brethren. They had forty-five preachers among them, and had chapels and many houses that were licensed according to the law of the land for preaching in. This body of United Brethren were searching for light and truth, but had gone as far as they could, and were continually calling upon the Lord to open the way before them, and send them light and knowledge that they might know the true way to be saved. When I heard these things I could clearly see why the Lord had commanded me, while in the town of Hanley, to leave that place of labor and go to the south, for in Herefordshire there was a great harvest-field for gathering many Saints into the kingdom of God. I retired to my bed with joy after offering my prayers and thanksgiving to God, and slept sweetly until the rising of the sun. I arose on the morning of the 5th, took breakfast, and told Mr. Benbow I would like to commence my Master's business, by preaching the gospel to the people. He had a large hall in his mansion which was licensed for preaching, and he sent word through the neighborhood that an American missionary would preach at his house that evening. As the time drew nigh many of the neighbors came in, and I preached my first gospel sermon in the house. I also preached on the following evening at the same place, and baptized six persons, including Mr. John Benbow and his wife, and four preachers of the United Brethren. I spent most of the following day in clearing out a pool of water, and preparing it for baptizing in, as I saw many to be baptized there. I afterwards baptized six hundred in that pool of water. On Sunday, the 8th, I preached at Frome's Hill in the morning, at Standley Hill in the afternoon, and at John Benbow's, Hill Farm, in the evening. The parish church that stood in the neighborhood of Brother Benbow's, presided over by the rector of the parish, was attended during the day by only fifteen persons, while I had a large congregation, estimated to number a thousand, attend my meeting through the day and evening. When I arose in the evening to speak at Brother Benbow's house, a man entered the door and informed me that he was a constable, and had been sent by the rector of the parish with a warrant to arrest me. I asked him "For what crime?" He said, "For preaching to the people." I told him that I, as well as the rector, had a license for preaching the gospel to the people, and that if he would take a chair I would wait upon him after meeting. He took my chair and sat beside me. I preached the first principles of the everlasting gospel for an hour and a quarter. The power of God rested upon me, the Spirit filled the house, and the people were convinced. At the close of the meeting I opened a door for baptism, and seven offered themselves. Among the number were four preachers and the constable. The latter arose and said, "Mr. Woodruff, I would like to be baptized." I told him I would like to baptize him. I went down to the pool and baptized the seven. We then met together and I confirmed thirteen, and broke bread unto the Saints and we all rejoiced together. The constable went to the rector and told him if he wanted Mr. Woodruff taken up for preaching the gospel, he must go himself and serve the writ, for he had heard him preach the only true gospel sermon he had ever listened to in his life. The rector did not know what to make of it, so he sent two clerks of the Church of England as spies, to attend our meeting, and find out what we did preach. But they were both pricked in their hearts and received the word of the Lord gladly, and were baptized and confirmed members of the Church of Jesus Christ of Latter-day Saints. The rector became alarmed and did not dare to send anybody else. The ministers and rectors of the South of England called a convention and sent a petition to the Archbishop of Canterbury, to request Parliament to pass a law prohibiting the "Mormons" from preaching in the British dominion. In this petition the rector stated that one "Mormon" missionary had baptized fifteen hundred persons, mostly members of the English church, during the last seven months. But the archbishop and council, knowing well that the laws of England gave free toleration to all religions under the British flag, sent word to the petitioners that if they had the worth of souls at heart as much as they had the ground where hares, foxes and hounds ran, they would not lose so many of their flock. I continued to preach and baptize daily. On the 21st day of March I baptized Elder Thomas Kingston. He was the superintendent of both preachers and members of the United Brethren. The first thirty days after my arrival in Herefordshire, I had baptized forty-five preachers and one hundred and sixty members of the United Brethren, who put into my hands one chapel and forty-five houses, which were licensed according to law to preach in. This opened a wide field of labor, and enabled me to bring into the Church, through the blessing of God, over eight hundred souls during eight months, including all of the six hundred United Brethren except one person; also including some two hundred preachers of various denominations. This field of labor embraced Herefordshire, Gloucestershire and Worcestershire, and formed the conferences of Garway, Godfield Elm and Frome's Hill. I was visited by President Young and Dr. Richards. Brother Benbow furnished us with £300 to print the first Book of Mormon that was published in England: and on the 20th of May, 1840, Brigham Young, Willard Richards and I held a council on the top of Malvern Hill, and there decided that Brigham Young go direct to Manchester and publish 3,000 copies of the Hymn Book and 3,000 copies of the Book of Mormon, this being the first publication of these books in England. The power of God rested upon us and upon the mission. The sick were healed, devils were cast out, and the lame were made to walk. One case I will mention: Mary Pitt, who died in Nauvoo, sister of Wm. Pitt, who died in Salt Lake City, had not walked upon her feet for eleven years. We carried her into the water and I baptized her. On the evening of the 18th of May, 1840, at Brother Kingston's house in Dymock, Elders Brigham Young, Willard Richards and I laid hands upon her head and confirmed her. Brigham Young, being mouth, rebuked her lameness, and commanded her to arise and walk, in the name of the Lord. The lameness then left her, and she never afterwards used a staff or crutch. She walked through the town of Dymock next day, which created a stir among the people; but the wicked did not feel to give God the glory. The whole history of this Herefordshire mission shows the importance of listening to the still small voice of the Spirit of God and the revelations of the Holy Ghost. The Lord had a people there prepared for the gospel. They were praying for light and truth, and the Lord sent me to them, and I declared the gospel of life and salvation unto them, and some eighteen hundred souls received it, and many of them have been gathered to Zion in these mountains. Many of them have also been called to officiate in the bishopric, and have done much good in Zion. But in all these things we should ever acknowledge the hand of God, and give Him the honor, praise and glory, forever and ever. Amen. CHAPTER XXV. CLOSING TESTIMONY--GOOD AND EVIL SPIRITS Before closing this little book, as a reader for our children, I wish to bear my testimony upon several principles, to the Latter-day Saints, especially to the rising generation, the young men of Israel. First, I wish to speak of the spirits of good and evil. The Lord says, whatever leads to good is of God, and whatever leads to do evil is of the devil. This is a very important subject for us to understand. The scriptures again tell us that there are many spirits gone out into the world; and that we should try the spirits, to prove which are of God and which are of the evil one. The New Testament says that every spirit that confesses that Jesus is the Christ, is born of God; and every spirit that denieth that Jesus is the Christ is anti-Christ, and is not of God. I will also add that every spirit that confesses that Joseph Smith was a Prophet of God, and that the _Book of Mormon_, _Bible_ and _Doctrine and Covenants_ are true, is of God; and every spirit that denieth this is not of God, but is of the evil one. I wish here to ask our young friends as well as the older ones, the question: Do you ever consider or contemplate anything about the number of evil spirits that occupy the earth, who are at war against God and against all good, and who seek to destroy all the children of men in every age of the world? Let us reason together a moment upon this subject. It may be impossible for any man, without direct revelation from God, to get to know the exact number, but we may approximate towards it. The Lord has said by revelation that Lucifer, an angel in authority, rebelled against God, and drew away one-third part of the hosts of heaven; and he was cast down to the earth and the heavens wept over him. How many were cast out of heaven down to the earth? We suppose that the inhabitants of heaven here referred to were the spirits begotten of our Father in heaven who were to come dawn to the earth and take tabernacles. How many were there to come down and take tabernacles? This, again, may be difficult to tell, yet perhaps we may come near enough for the purpose. It has generally been conceded that there are about 1,000,000,000 persons on the earth at a time, though the late statistics make out 1,400,000,000 at the present time. But we will say 1,000,000,000. It is also said that a generation passes off the earth every thirty-three and one-third years, making three generations in a century, which would be 3,000,000,000 in one hundred years. Multiply this by ten and it will make 30,000,000,000 in 1,000 years. Multiply again by seven and it will make 210,000,000,000 in 7,000 years. The argument might be used that when our earth was first peopled there were but two persons on the earth, and after the flood but eight souls were left alive, but the probability is that during the millennium the inhabitants will increase very fast as the age of children will be as the age of a tree, and the inhabitants of the earth will not die off as they do now. But we will suppose that there were 100,000,000,000 of fallen spirits sent down from heaven to earth, and that there are, 1,000,000,000 of inhabitants upon the face of the earth to-day, that would make one hundred evil spirits to every man, woman and child living on the earth; and the whole mission and labor of these spirits is to lead all the children of men to do evil and to effect their destruction. Now, I want all our boys and girls to reflect upon this, and to see what danger they are in, and the warfare they have to pass through. These one hundred evil spirits to each one of the children of men seek to lead them into every temptation possible, to use tobacco, smoke, drink whisky, get drunk, curse, swear, lie, steal, and commit adultery and murder, and do every evil to cut them off from exaltation as far as possible. On the other hand, the Spirit of God labors and strives to preserve all the children of men from these evils; and the Lord has given His angels charge concerning us, and they do all they can for our salvation. But yet we all have our agency, to choose the good and refuse the evil, or choose the evil and refuse the good. The Lord forces no man to heaven; neither does the Lord tempt any man to do evil. When a man is tempted to do evil, it is by the power of the devil, who is an enemy to all righteousness. I feel very anxious to have our boys and girls, our young men and maidens, seek for that which is good. Whenever you are tempted to do evil, turn from it. Never make light of any of the commandments or ordinances of the gospel of Christ, and when you meet with any persons who do it, shun their society. Avoid the use of tobacco and strong drink, for they lead to evil. You are laying the foundation while in the days of your youth, for a character which will decide your destiny through all time and throughout all eternity, either for good or evil. The Lord has told us by revelation (See _Doc. and Cov. Sec._ 130) that whatever knowledge or principle of intelligence we attain to in this life, it will rise with us in the resurrection, and any person who gains more knowledge and intelligence in this life through his diligence and obedience than another, will have so much the advantage in the world to come. Therefore, we should all strive to be diligent in obtaining intelligence, and bringing to pass righteousness upon our agency, and not wait to be commanded in all things, and great will be our reward in so doing. CHAPTER XXVI. HOW TO OBTAIN REVELATION FROM GOD--JOSEPH SMITH'S COURSE--SAVED FROM DEATH BY A FALLING TREE, BY OBEYING THE VOICE OF THE SPIRIT--A COMPANY OF SAINTS SAVED FROM A STEAMBOAT DISASTER BY THE SPIRIT'S WARNING--PLOT TO WAYLAY ELDER C. C. RICH AND PARTY FOILED BY THE SAME POWER. In order to obtain revelation from God, and in order to know, when we do obtain revelation, whether it is from God or not, we must follow the teachings of the revelations of God unto us. St. James says: "If any man lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." Again, it is said, "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you." It was upon this promise that Joseph Smith went before the Lord and prayed in the name of Jesus Christ, and asked for knowledge, wisdom and understanding, in order to know what to do to be saved; and he proved the promise of St. James before the Lord, and the heavens were opened to his view, and the Father and Son were revealed unto him, and the voice of the great Eloheim unto him was: "This is my beloved Son, hear ye Him." This was the first revelation of God to him. He did hearken to the voice of Jesus Christ all his life afterwards, and received a code of revelations and the word of the Lord unto him as long as he dwelt in the flesh. Joseph Smith left as strong a testimony as was ever given to the human family, and sealed that testament with his own life and blood. We all have to pursue the very same course in order to obtain revelations from God. But I wish to impress this truth upon the rising generation and all who read this testimony, that the Lord does not give revelations or send angels to men or work miracles to accommodate the notions of any man who is seeking for a sign. When we have the principles of the gospel revealed to us through the mouth of the Savior, or by inspired prophets or apostles, we have no need to ask the Lord to reveal that unto us again. While the priesthood is restored to the earth, and the revelations of God are revealed to us through the mouths of prophets and apostles concerning the fullness of the gospel--doctrine, ordinances and principles, we should study them, and treasure up knowledge by faith. We should study out of the best books, and the Holy Ghost will bring to our remembrance those things which we stand in need of, in the self-same hour that we are called to teach the people. But when any priest, elder, prophet, apostle, or messenger is sent of God to preach the gospel, gather the Saints, work in temples or perform any work for the Lord, and that man is faithful and humble before the Lord, in his prayers and duty, and there is any snare or evil in his path, or the righteous to be sought out, or danger to the emigration of the Saints either by sea or land, or knowledge needed in a temple, then the Lord will reveal to him all that is necessary to meet the emergency. The teachings of the Prophet Joseph Smith to President John Taylor and the rest of us was to obtain the Holy Spirit, get acquainted with it and its operations, and listen to the whisperings of that Spirit and obey its voice, and it soon will become a principle of revelation unto us. We have found this true in our experience, and in order to prove whether a revelation is from God or not we follow out the principles revealed to us, and if we find that which was manifested to us proves true, we know it is from God; for truth is one of His attributes, and the Holy Ghost deceiveth no man. When a man becomes acquainted with the whisperings of the Holy Ghost, which is revelation, he should be very careful to obey it, for his life may depend upon it. Revelation is one of the gifts of the Holy Ghost, and for the benefit of my young friends who may read this work, I will give an account of a few instances from my own experience of listening to the revelations of the Holy Ghost to me. In 1848, after my return to Winter Quarters from our pioneer journey, I was appointed by the Presidency of the Church to take my family and go to Boston, to gather up the remnant of the Latter-day Saints and lead them to the valleys of the mountains. While on my way east I put my carriage into the yard of one of the brethren in Indiana, and Brother Orson Hyde set his wagon by the side of mine, and not more than two feet from it. Dominicus Carter, of Provo, and my wife and four children were with me. My wife, one child and I went to bed in the carriage, the rest sleeping in the house. I had been in bed but a short time when a voice said to me: "Get up, and move your carriage." It was not thunder, lightning or an earthquake, but the still, small voice of the Spirit of God--the Holy Ghost. I told my wife I must get up and move my carriage. She asked: "What for?" I told her I did not know, only the Spirit told me to do it. I got up and moved my carriage several rods, and set it by the side of the house. As I was returning to bed, the same Spirit said to me, "Go and move your mules away from that oak tree," which was about one hundred yards north of our carriage. I moved them to a young hickory grove and tied them up. I then went to bed. In thirty minutes a whirlwind caught the tree to which my mules had been fastened, broke it off near the ground and carried it one hundred yards, sweeping away two fences in its course, and laid it prostrate through that yard where my carriage stood, and the top limbs hit my carriage as it was. In the morning I measured the trunk of the tree which fell where my carriage had stood, and I found it to be five feet in circumference. It came within a foot of Brother Hyde's wagon, but did not touch it. Thus by obeying the revelation of the Spirit of God to me I saved my life and the lives of my wife and child, as well as my animals. In the morning I went on my way rejoicing. While returning to Utah in 1850 with a large company of Saints from Boston and the east, on my arrival at Pittsburg I engaged a passage for myself and company on a steamer to St. Louis. But no sooner had I engaged the passage than the Spirit said to me, "Go not on board of that steamer, neither you nor your company." I obeyed the revelation to me, and I did not go on board, but took another steamer. The first steamer started at dark, with two hundred passengers on board. When five miles down the Ohio river it took fire and burned the tiller ropes, so that the vessel could not reach the shore, and the lives of nearly all on board were lost either by fire or water. We arrived in safety at our destination, by obeying the revelation of the Spirit of God to us. In another instance, after attending a large annual conference in Salt Lake City, and, having a good deal of business to attend to, I was somewhat weary, and at the close of the conference I thought I would repair to my home and have a rest. As I went into the yard the Spirit said to me, "Take your team and go to the farm," which is some three miles south of the Tabernacle. As I was hitching the horse to the wagon Mrs. Woodruff asked where I was going. I said, "To the farm." "What for?" she asked. "I do not know," I replied; but when I arrived there I found out. The creek had overflowed, broken through my ditch, surrounded my home and filled my barn-yard and pig pen. My wife was wading in the water, trying to turn it from the lot to save the home and family. Through my own exertions I soon turned it, and prevented much damage that might have occurred had I not obeyed the voice of the Spirit. This same Spirit of revelation has been manifested to many of my brethren in their labors in the kingdom of God, one of which I will here name. Elder Chas. C. Rich was going from Sacramento to San Bernardino with a company of brethren. He had in his possession a large amount of money to make payment on their land purchase. This was known to some road agents in the vicinity, who gathered a company of robbers and went on ahead of Brother Rich and lay in ambush, intending to kill the "Mormons" and rob them of their money. Before reaching the company of robbers Brother Rich came to a by-path or trail. The Spirit then told him to take that path. The brethren with him marveled at his course, not knowing that enemies awaited them, but they arrived in safety at San Bernardino with their lives and their money, while the robbers wondered why their prey did not come. CHAPTER XXVII. RESULT OF NOT OBEYING THE VOICE OF THE SPIRIT--LOST IN A SNOWSTORM--SAVED IN ANSWER TO PRAYER--REVELATION TO MISSIONARIES NECESSARY--REVELATIONS IN THE ST. GEORGE TEMPLE. I will now give an example from my own experience of the result of not obeying the voice of the Spirit. Some years since I had part of my family living in Randolph, Rich County. I was there on a visit, with my team in the month of December. One Monday morning my monitor, the Spirit watching over me, said: "Take your team and go home to Salt Lake City." When I named it to my family who were at Randolph they urged me strongly to stop longer. Through their persuasion I stayed until Saturday morning, with the Spirit continually prompting me to go home. I then began to feel ashamed to think that I had not obeyed the whisperings of the Spirit to me before. I took my team and started early on Saturday morning. When I arrived at Woodruff, the Bishop urged me to stop until Monday and he would go with me. I told him, "No, I had tarried too long already." I drove on sprightly, and when within fifteen miles of Wasatch, a furious snow storm overtook me, the wind blowing heavily in my face. In fifteen minutes I could not see any road whatever, and knew not how or where to guide my horses. I left my lines loosely on my animals, went inside my wagon, tied down the cover, and committed my life and guidance into the hands of the Lord, trusting to my horses to find the way, as they had twice before passed over that road. I prayed to the Lord to forgive my sin in not obeying the voice of the Spirit to me, and implored Him to preserve my life. My horses brought me into the Wasatch station at 9 o'clock in the evening, with the hubs of my wagon dragging in the snow. I got my horses under cover and had to remain there until next Monday night, with the snow six feet deep on the level, and still snowing. It was with great difficulty at last that I saved the lives of my horses by getting them into a box car and taking them to Ogden; while, if I had obeyed the revelation of the Spirit of God to me, I should have traveled to Salt Lake City over a good road without any storm. As I have received the good and the evil, the fruits of obedience and disobedience, I think I am justified in exhorting all my young friends to always obey the whisperings of the Spirit of God, and they will always be safe. The Spirit of God will rule over and guide all men who will permit it and seek for it, and this is especially necessary for young Elders who are laboring in the vineyard of the Lord. For the Lord knows where the righteous, honest and meek of the earth are, and will lead the Elders to them. I have already related a remarkable instance of this in my own experience, when the voice of the Lord came to me in the town of Hanley, England, in 1840. In that case it dictated me quite contrary to my expectations, for I had appointments out for a week ahead. But I obeyed the voice of the Spirit, went south as I was directed to, and my readers know the result. I will refer to one more instance in my experience upon the subject of revelation: All the Latter-day Saints understand that we build temples for the purpose of administering ordinances for the dead as well as for the living. The Lord has opened the way in a remarkable manner for many of the members of the Church to obtain records of the names of their dead for several generations. I had also obtained a record of somewhat over three thousand of my father and mother's families. After the dedication of the temple at St. George, President Young appointed me to preside over it. When we commenced work in the temple I began to reflect: "How can I redeem my dead? I have some three thousand names of the dead who have been baptized for, and how can I get endowments for them?" I had none of my family there, and if any had been there they would not have been able to get endowments for so many. While praying to the Lord to show me how to redeem my dead, the Spirit of God rested upon me, and the voice of the Spirit said to me, "Go and call upon the sons and daughters of Zion in St. George, to come into the temple of the Lord and get endowments for your dead; and it shall be acceptable unto me, saith the Lord." This filled my soul with joy, and I saw that it opened a field as wide as eternity for the salvation of our dead and the redemption of man, that we might magnify our calling as saviors upon Mount Zion. On my birthday, March 1, 1877, the day that I was seventy years old, one hundred and fifty-four sisters at St. George went into the temple to get endowments for the same number of the female portion of my dead. This principle was received by President Young and adopted from that hour, and through the kindness of friends I have had nearly two thousand of my friends receive endowments in the temple of the Lord; and thousands of others have received the same blessings in the same way. President Young received revelations in the temple, and there are yet many revelations to be received in the last days, concerning the redemption of the dead and many other subjects, but they will all be manifest in due time through the proper authority unto the Church and Kingdom of God. There are many other manifestations of the power of God and the revelations of Jesus Christ to us in our lives. We have been called by revelation to give endowments for many persons now dead, who, when living, were honorable men of the earth, and some who were prominent in our nation, but who were not members of our family. But I have said sufficient upon this branch of the subject. CHAPTER XXVIII. PATRIARCHAL BLESSINGS AND THEIR FULFILLMENT--PREDICTIONS IN MY OWN BLESSING--GOLD-DUST FROM CALIFORNIA--TAUGHT BY AN ANGEL--STRUGGLE WITH EVIL SPIRITS--ADMINISTERED TO BY ANGELS--WHAT ANGELS ARE SENT TO THE EARTH FOR. The duty of a Patriarch is to bestow blessings upon his posterity and the children of men. In a revelation (_Doc. and Cov_., sec. 107) the Lord says that "Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch and Methuselah, who were all High Priests, with the residue of his posterity who were righteous into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessings. * * And Adam * * predicted whatsoever should befall his posterity unto the last generation. These things are all written in the book of Enoch, and are to be testified of in due time." Abraham, Isaac and Jacob were patriarchs, and blessed their posterity. All that Jacob said and sealed upon the heads of his twelve sons has been fulfilled to the very letter, so far as time has permitted. We also have patriarchs in our day. Father Joseph Smith, the father of the Prophet Joseph Smith, was the first Patriarch of the Church of Jesus Christ of Latter-day Saints. He gave a great many blessings unto the Saints, which are recorded, and many of them have seen their fulfillment. When he put his hands on the head of a person to bless him, it seemed as though the heavens were opened, and he could reveal the whole life of that person. He gave me my patriarchal blessing in the Temple of the Lord at Kirtland, on the 15th day of April, 1837. Many marvelous things which he sealed upon my head, for which I could then see no earthly chance of fulfillment, have already been fulfilled to the very letter. One or two instances I will name. He said I should have access to the treasures hid in the ground to assist me in getting myself and others to Zion. When in Cambridgeport gathering up the Saints, in 1850, Alexander Badlam went to California on business, and the Saints who were digging gold filled a little sack with gold dust and sent it to me to assist me on my mission. By the sale of this treasure from California I was enabled to emigrate myself, family and a number of others to Zion in the mountains. He also said I should have power to bring my father and his family into the Church. This was fulfilled when I visited them during my mission to the Fox Islands, as previously related. My father gathered to Salt Lake City with the Saints, and he died there, aged 83 years. The Patriarch also said that I should be wrapt in the visions of heaven, and an angel of God should teach me many things. This was literally fulfilled. Again, he told me I should be delivered from my enemies (who would seek my destruction) by the mighty power of God and the administrations of angels. This was marvelously fulfilled while in the city of London in 1840. Brothers Heber C. Kimball, Geo. A. Smith and I went to London together in the winter of 1840, being the first Elders who had attempted to establish the gospel in that great and mighty city. As soon as we commenced we found the devil was manifest; the evil spirits gathered for our destruction, and at times they had great power. They would destroy all the Saints if they were not restrained by the power of God. Brother Smith and myself, were together, and had retired to our rest, each occupying a cot, and but three feet apart. We had only just lain down, when it seemed as if a legion of devils made war upon us, to destroy us, and we were struggling for our lives in the midst of this warfare of evil spirits until we were nearly choked to death. I began to pray the best that I could in the midst of this struggle and asked the Father in the name of Jesus Christ to spare our lives. While thus praying three personages entered the room, clothed in white and encircled with light. They walked to our bedside, laid hands upon our heads and we were instantly delivered; and from that time forth we were no more troubled with evil spirits while in the city of London. As soon as they administered unto us they withdrew from the room, the lights withdrew with them and darkness returned. Many other sayings of the Patriarch Joseph Smith in my blessing have been fulfilled in my experience, but I have said sufficient on this subject. All the blessings that are sealed upon our heads will be fulfilled, and many more, if we are faithful and live for them. In closing my testimony I wish to say that I do not think that the Lord ever sends an angel to the earth to visit the children of men, unless it is necessary to introduce a dispensation of the gospel, or deliver a message, or perform a work that cannot be done otherwise. It required an angel of God to deliver the gospel to Joseph Smith because it was not then upon the earth, and that was in fulfillment of the word of the Lord through John the Revelator (_Revelations xiv_. 6). And so in regard to the administrations of angels in all ages of the world; it is to deliver a message and perform a work which cannot otherwise be accomplished. 
46974	----	Project (MormonTextsProject.org) Rays of Living Light on the One Way of Salvation By Chas. W. Penrose of the Church of Jesus Christ of Latter-day Saints 1904 RAY NO. 1. There are so many different religious systems in the world, each claiming not only to be right but to be divine, that a rational mind, unwarped by sect or creed, is likely to become bewildered and disgusted in its efforts to reach and embrace religious truth. The claim frequently put forth that all the Christian sects are right is a palpable absurdity. Truth is always consistent with itself. It is error that causes confusion. Two opposing systems cannot both be correct. They may both be wrong, but it is impossible for both to be right. There may be some truth in every religion that has been foisted upon the world. Indeed, without that no system could have continued existence. It is that portion of each religion which is true that keeps it alive and makes its errors plausible. To say that God is the author of the conflicting religions which distract mankind, is to charge him with inconsistency and folly. That which comes from God must of necessity be true. This needs no argument; it is so self-evident that many thinking people, beholding the contention and strife of ages over religious affairs, have formed the opinion that all religions are human, conceived in the minds of men and promulgated for selfish purposes. Yet, admitting that there is a Supreme Being, the Creator of all things, who is the embodiment of truth, justice, mercy, wisdom and love, it seems unreasonable to think that he would leave his intelligent creatures without a guide on the road to the eternal future. As there is but one Supreme God, there can be but one true religion. That religion must be of divine origin. It must come from God to man. Religions invented by men would necessarily vary. Man cannot by his own searching find out God, or the ways of God, but Deity can enlighten man and reveal himself and his will to mortals. The infinite can condescend to the finite, while the finite of itself cannot grasp or comprehend the infinite. It is of utmost importance that mankind should learn what God requires, in order that men and women may be fitted for his presence and be in harmony with him in time and in eternity. The true religion, therefore, that which God reveals, that which he has revealed, and that which he may yet reveal, should be considered of greater value than anything else. Nothing that is perishable can be compared with it. That which endures forever is immeasurably above that which only lasts for a time. He that gains this "pearl of great price" is rich above all computation. One of the great errors into which people have fallen in reference to religion is that God must accept any mode of worship, any sort of ordinances, and any kind of church that men may establish, so long as they are sincere in their intentions and devout in their desires. God must be worshipped not only in spirit but in truth. His word is truth. His Spirit is the spirit of truth. God's religion, then, will be the truth, and nothing but the truth, and he will accept of nothing short of this. The inventions of men, whatever may be their motives, are not of God and therefore are vain. The precepts and opinions and vagaries of man-appointed preachers and teachers, not being authorized or inspired of God, cannot be relied upon and are not acknowledged in heaven. Christendom as well as heathendom is in a ferment with human conceptions and conflicting theories in relation to God, his will, his purposes, and his requirements. The result is spiritual Babylon, which is confusion. God is not with it, for he is the author of peace, and order and harmony. "Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it;" so said the great Teacher whom professing Christians regard as the Savior of the world (Matthew 7:14). He also declared: "Verily, verily, I say unto you, He that entereth not by the door into the sheep-fold, but climbeth up some other way, the same is a thief and a robber" (John 10:1). Also, "But in vain they do worship me, teaching for doctrines the commandments of men" (Matthew 15:9). And further, "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God" (Matthew 4:4). The nations that are called heathen are, no doubt, as sincere in their idolatrous worship as are the Christian nations in their opposing creeds and devotional exercises. If mere sincerity and devout motives are sufficient for God's acceptance, then heathendom is on a par with Christendom in the sight of heaven. But the objector will no doubt reply, "Heathen religions lack the one essential feature of acceptance with God, faith in Jesus Christ. Having that, doctrinal differences do not matter; faith alone is sufficient for salvation." "Christ is the way, the truth, and the light, and whosoever believeth in him shall have eternal life." That is another of the astonishing errors of modern religious people and teachers. Seizing upon a few isolated texts from the New Testament, relying upon the letter of the word alone, regardless of the spirit and meaning thereof, they altogether ignore numerous other texts in the same volume, which make plain the intent and signification of those which they select. Their eyes are blinded to the pure truth, they stumble in the way, and the blind leading the blind, they are in danger of falling into the ditch together. Jesus of Nazareth truly said, "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life" (John 3:16). But he also said, "My sheep hear my voice, and I know them, and they follow me" (John 10:27). "Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and greater works than these shall he do; because I go unto my Father" (John 14:12). "If a man love me, he will keep my words" (Verse 23). "He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." (Verse 21.) "If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love." (John 15:10.) "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." (Matthew 7:21.) "And why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46.) "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven: but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven. For I say unto you, That except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." (Matthew 5:19-20.) "And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand: and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell: and great was the fall of it." (Matthew 7:26, 27.) "Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them." (Matthew 7:19.) When the rich young man asked the Savior what he should do that he might have eternal life, he was not told there was nothing for him to do but believe in Christ, but the answer was, "If thou wilt enter into life, keep the commandments." (Matthew 19:17.) After Christ's resurrection, when he sent his apostles into all the world to preach the gospel to every creature, he added, "Teaching them to observe all things whatsoever I have commanded you." (Matthew 28:20.) The apostles, thus authorized, obeyed these instructions, and not only proclaimed belief in Jesus Christ as necessary to salvation; but obedience to his teachings as equally essential. The history of their travels, as narrated in the book called the Acts of the Apostles, demonstrates this to be true. Such of their epistles as have been preserved and compiled in the New Testament also bear this witness. These records show beyond reasonable dispute that the faith in Christ which is sufficient for salvation comprehends faith in his teachings and obedience to his commands. The belief in Christ which is taught by modern Christian sects is thus condemned by the Apostle James: "But wilt thou know, O vain man, that faith without works is dead? Ye see then how that by works a man is justified, and not by faith only." "For as the body without the spirit is dead, so faith without works is dead also" (James 2:20, 24, 26). The Apostle Paul is generally cited as the great preacher of the doctrine of justification by faith alone. But that he is misunderstood on that subject is evident from his epistle to the Romans, in which, while he proclaims the doctrine of justification by faith, he also affirms emphatically the necessity of good works as the fruits of faith; as for instance: "Who will render to every man according to his deeds; to them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile. But glory, honor and peace to every man that worketh good, to the Jew first, and also to the Gentile. For there is no respect of persons with God" (Romans 2:6-11). It is to this very epistle that the advocates of salvation by faith alone chiefly refer when seeking support for their irrational theory, and they quote: "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1). Also, "Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law of faith" (Chap. 3:27). But they neglect to add what follows, "Therefore, we conclude that a man is justified by faith without the deeds of the law" (verse 28). The tenor of the whole epistle is to the effect that the law of Moses is insufficient; that "Therefore by the deeds of the law there shall no flesh be justified in his sight" (verse 20). Thus justification and redemption come through the atonement made by Christ, and that faith in him which includes belief in his teachings and obedience to his commands, is the one way of salvation. Another quotation common with the disciples of the faith alone doctrine is this: "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved" (Romans 10:9). But here again they omit the following verse: "For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" (verse 10). This is the key to the whole matter. The faith that saves is the faith that leads to obedience, which is "better than sacrifice"; that obedience must be given to "every word that proceedeth out of the mouth of God". Belief, prayer, devotional exercises, of themselves, will not prepare man for the presence and society of his Maker. To dwell with him, man must be assimilated to his likeness. This can be effected only by compliance with his commands. Man's future will be determined by his present course. In the glorious vision given to John the Beloved, we find this: "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works" (Revelation 20:12). This tract is but preliminary to others, in which the one everlasting way of life and plan of salvation will be plainly pointed out, for the benefit of mankind and the glory of the supreme and eternal God, to whom be honor and praise forever. Amen. RAY NO. 2. The first principle of revealed religion is faith in God. True religion must begin with faith in the true God. Faith in false gods leads to false religions. Without faith there can be no religion in the soul of man. "Without faith it is impossible to please him: For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him" (Hebrews 11:6). In a general sense, faith is the assurance in the soul of the existence of unseen things, that is, unseen by the natural eye. The principle of faith, that is, the power to believe, is planted in man by the gift of God. It is developed by evidence. Faith in God is brought into action by the word of God. Whether spoken by Deity himself, by angels sent from his presence, or by men divinely authorized and appointed to speak in his name under the influence of his Holy Spirit, the word of God is the same. When that word is written it is scripture. Evidences of the existence of a Supreme Being are seen in vast profusion. They appeal to every rational mind. The order, beauty, and sublimity of the heavenly bodies, moving through space in silent majesty, each in its own orbit, balancing and counterbalancing each other without an error in time or revolution, all preserving their own identity and performing their own mission, proceeding thus through everlasting ages, are perennial witnesses of the existence, power and glory of God. The earth itself, with its relations to other planets, its products, its seasons, its adaptation to the needs of the creatures that inhabit its surface or its atmosphere, joins in the grand chorus of the music of the spheres, "Forever singing as they shine, the hand that made us is divine." Nature, however, while proclaiming the existence of Deity, does not disclose his personality or reveal his will. A knowledge of God can only come from God. Faith leads to that knowledge. The greatest religious teacher among men was Jesus, the Nazarene. In his personality God was manifest in the flesh. He revealed Deity to humanity. He showed that God was in reality the Father of the spirits of men. He proclaimed that he was in the beginning with God; that he came forth from God, and that all mankind were his brethren, made in the image of God and part of his eternal family. This presents God as actually and literally "Our Father which art in heaven." It takes away the mystery with which false faiths have enveloped the Supreme Being, beclouding the minds of men, and making God utterly incomprehensible. Jesus taught that his Father and our Father is a personal being, man being in his likeness, Jesus himself being in his express image. He taught also that he was sent into the world to save mankind, and bring them back to the Father's presence; that no man could come unto God but by him. The true Christian religion, therefore, combines faith in Jesus Christ the Son, with faith in God the eternal Father. Christ further taught the existence of a divine Spirit, proceeding from God, to enlighten the souls of men; that is, the Holy Ghost, by which the mind and will of God may be made known to man, and by which holy men chosen of God have been inspired in different ages to declare his word. These three, the Father, the Son, and the Holy Ghost, form the eternal Godhead. They are not one person, as erroneously declared by modern Christian churches, but are separate and distinct substances, though one in mind and power and dominion. Jesus of Nazareth, as the Son of God, was a personality as distinct from the personality of the eternal Father as is that of any earthly son from his father. The Holy Spirit, though proceeding from both the Father and the Son, is not either of them, but has an identity of his own. It is true that Jesus said, "I and my Father are one" (John 10:30). But he also said, "My Father is greater than I" (John 14:28). That the unity of the Godhead is not oneness in person is made very clear in the account of the baptism of Jesus Christ; the Son on that occasion coming up out of the waters of Jordan, the Holy Spirit descending upon him in the form of a dove, and the voice of the Father from heaven proclaiming, "This is my beloved Son, in whom I am well pleased" (Matthew 3:16-17). Jesus said, "I came forth from the Father, and am come into the world." Again, "I leave the world and go to the Father" (John 16:28). He also prayed the Father, and in the prayer recorded by John explained in unmistakable language what he meant when he declared, "I and my Father are one." After praying for his apostles, he said: "Neither pray I for these alone, but for them also which shall believe on me through their words, that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us. That the world may believe that thou hast sent me" (John 17:20, 21). Concerning the Holy Spirit he said: "Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you" (Chap. 16:7). Many more of the sayings of the Savior might be adduced, but these are sufficient to show the distinct personality of each of the three that form the Godhead, while they are in perfect unity of mind and purpose and action. If they are one substance, as taught in modern Christendom, then all who believe on them, in all ages, are to be made also one substance, thus losing their identity and becoming one vast, incomprehensible and inconceivable finality. The omnipresence of God has bewildered many minds which are unable, because of modern false teachings, to understand how God the eternal Father can be a person after whose form and image man is created, and yet be present throughout his vast creations. But the explanation is simple in the light of truth. It is by his Holy Spirit, which permeates all things, and is the life and light of all things, that Deity is everywhere present. Our Father has his dwelling place in the eternal heavens. Christ is at his right hand, and the Holy Spirit proceeds from them throughout the immensity of space. By that agency God sees and knows and governs all things. By it mankind may be brought into union and communion with God. It guides into all truth. It recalls the past, manifests the present, and reveals the future. It is the testimony of Jesus and the spirit of prophecy. It is the light of Christ, and "lighteth every man that cometh into the world." It is the "inspiration of God which giveth the spirit of man understanding." To that degree it shines on every soul, but as the gift of the Holy Ghost it is a far greater and higher light. Then it is the abiding witness that bears record of the Father and the Son; that "searcheth all things, yea the deep things of God." Faith in God, the Father, and in Jesus Christ, the Son, and in the Holy Ghost is but the beginning of true religion. It is exhibited in works of obedience which will be explained in other tracts of this series. Faith is also a principle of power. All human exertion springs from its exercise. This is exemplified in all the acts of life. In a higher sense it is a spiritual force. It was by faith, in this degree, that the wonderful works of the prophets and apostles and other holy men of old, were accomplished, as recorded in the Old and New Testaments, and in the sacred books of the seers and sages who were not of the Hebrew race. For, faith is the same principle in all ages and among all nations. It was by this faith that the sick were healed, the blind received their sight, the lame were made to walk, the deaf to hear, the dumb to speak, the sting of the serpent and the virulence of poison were made harmless, divine dreams and heavenly visions were beheld, and the glories of eternity were unfolded to the saints and servants of God in the early Christian church. It was by faith that lepers were cleansed, water was turned into wine, multitudes were fed with a few loaves and fishes, the winds and the waves were stilled, and the dead were raised to life, when the Divine Master walked on the earth in the flesh. These marvels are called "miracles." They are deemed supernatural, but they were the natural results of the exercise of the spiritual force called faith. It was by the same power that the heavens were closed that there was no rain for three years and six months; that the barrel of meal and the cruse of oil failed not, and that the ravens brought food in the days of Elijah the prophet. By the same faith the children of Israel were led out of Egypt by Moses, the Red Sea was divided, manna was brought from heaven and water from the rock, and people bitten by serpents were healed in the wilderness. It was also by that same faith that the early patriarchs prevailed, and some of them walked and talked with God. And indeed, it was by faith that the worlds were brought into material existence, order coming out of chaos, light springing forth from darkness, and life, in its various forms, being developed through the word of the eternal God, in whom this principle of faith is manifest in its full and complete perfection. This is the faith spoken of in the 11th chapter of Hebrews. Also in the epistle of Jude, in which he urged upon the church when writing upon the "common salvation," that they should "earnestly contend for the faith once delivered to the saints." In modern Christendom it is taught that this faith, with all the gifts, signs and glorious manifestations which it produces, are "done away and no longer needed." But this is another of the many grievous errors of spiritual Babylon. God is the same yesterday, today and forever. A principle of truth never changes. Cause and effect do not vary by the lapse of time. The faith exercised in the first century of the Christian era or of human existence on earth, must inevitably bring forth similar results in the latter days. The absence of the effect proves the absence of the cause. The true religion contains the true faith. It is the one thing needful. It is the one way of salvation. To know the only living and true God and Jesus Christ, whom he hath sent, is to gain eternal life (John 17:3). Living faith is the starting point in the path to that knowledge. While it has existed in a small degree, and has been exercised occasionally and in a limited manner during the centuries that have passed since the apostolic age, the faith "once delivered to the saints" has faded almost out of active life, even among professing Christians, whose minds have been blinded by the traditions of men and the dogmas and theories of human invention. While good men and women have served God, and sought after him to the best of their ability, through the long night of darkness which has intervened from the days of divine revelation down to the present century, they have not been able to find that "closer walk with God" and exercise that mighty faith enjoyed in ancient times and which is essential to the true religion. Thank God that faith has been restored to earth, and through it divine communication is once more opened up, man may commune again with his Maker, and all the blessings obtained at any time thereby may now be received by the obedient sons and daughters of God. Concerning this all-important matter other tracts of this series will be presented to the public, that truth may prevail and that divine light may shine upon the world. RAY NO. 3. IN PREVIOUS tracts of this series it has been shown that there can be but one true religion, because there is but one supreme God, that it must be revealed from him instead of being made by man, and that the first principle of that religion is faith, which can be made manifest only by works. Let us now see what those works are which are essential to salvation. The first fruit of faith in God and in Jesus Christ is repentance of sin. Sin against God is the transgression of his law. Conviction of sin comes through faith in God and his law. Conviction leads to humility and repentance and obedience. Sorrow for sin is not of itself true repentance, which comprehends not only regret for the past, but reformation for the future. It includes determination to forsake and refrain from sin. As the Apostle Paul expressed it, "For godly sorrow worketh repentance to salvation not to be repented of" (II Corinthians 7:10). When the sinner is sorry because he has been found out, that is not true repentance. Grief is an element of repentance, because when a believer perceives that he has broken a law of God, he feels remorse. But unless he resolves to turn away from that transgression, and not repeat it, he does not reach full repentance. "Cease to do evil, learn to do well," has been the word of God and his inspired servants through all the ages. It is a step forward in practical religion. It is absolutely necessary to salvation. Without it belief in Christ is vain. He said himself, "Except ye repent, ye shall all likewise perish" (Luke 13:3). "God commandeth all men everywhere to repent" (Acts 17:30). Jesus instructed that "repentance and remission of sins should be preached in his name among all nations" (Luke 24:47). The idea that people may sin against God and against humanity, and by mere belief in the merits of the Savior, be absolved from all the consequences of their guilt, is one of the greatest of the many absurdities which have been grafted by the hand of man upon the tree of religion. Christ gave himself a sacrifice to save mankind from their sins, not in their sins. His work is to redeem humanity by lifting it up to Deity. His gospel teaches purification from sin and exaltation into the righteousness of God. The atonement wrought out on Calvary is as much misunderstood by modern divines who preach it as were the teachings of Moses and the prophets by the sectaries who rejected the Nazarene. That atonement was for a dual purpose. First, to redeem mankind from the consequences of the original sin committed in the Garden of Eden, and second, to open the way to salvation from the actual sins committed by the posterity of Adam. As to the first, redemption will come to all the race without effort on their part. Death came into the world in the beginning because the divine law was broken. It passed upon all the descendants of the transgressor. Christ gave himself a sacrifice for that sin. As by one came death, so by one will come life. "As in Adam all die, even so in Christ shall all be made alive" (I Corinthians 15:22). As the sons and daughters of Adam were not personally engaged in or responsible for the transgression which brought death, so they are not required to do anything in the work which shall restore them to life. The resurrection will be as broad as the death. The raising up will be coextensive with the effects of the fall. But when through Christ the resurrection is accomplished, the dead, small and great, who are thus brought up and redeemed from the grave, will be judged according to their works (Revelation 20). As to the second, the actual sins of each individual, salvation will come through faith in Christ and obedience to his gospel. Each intelligent person is accountable for his own acts. He must do what is required in order that he may be saved from his sins. The power is inherent in man to do right or to do wrong. In this he is a free agent. He can resist evil and do good, or resist good and do evil, as he elects. No matter how great may be the force of circumstances and environments, and the pressure of hereditary influences, the volition of the creature remains. The doctrine of rewards and punishments is predicated upon individual freedom of the will and personal responsibility for its exercise. Christ has done for mankind that and that alone which they were not able to do for themselves. That which they can perform is required of every one. They can believe, they can repent, and they can receive and obey the commandments of Christ given as conditions to salvation. Unless they do this, although they will be raised from the dead and appear before the Eternal Judge, they cannot be exalted to dwell in his presence. Thus it will be seen that while Christ died, unconditionally, for the original sin by which death came into the world, he died as a propitiation for the actual sins of the world, conditionally. And it was to proclaim these conditions and offer them to every creature that he sent his apostles forth as ministers of salvation. There is no other way to eternal life. The plan of salvation is not changed to suit the notions and opinions of man. It does not vary in different ages, nor among different nations. It is the "everlasting gospel." The law of Moses was a temporary and imperfect law of carnal commandments, given because the gospel had been rejected by the Israelites. It answered its purpose and passed away when the one eternal gospel plan was restored by Jesus Christ, through whom alone mankind can be saved, and that salvation cannot be obtained except by faith in him which comprehends obedience to his requirements. It has been shown that faith is the first principle of the gospel, and repentance--the forsaking of sin, is the second, and it is now necessary to present the third principle, which is remission of sins. The popular idea of modern Christendom is that repentance of itself brings remission of sins. That is another serious mistake. Payment of debts is not brought about by simply ceasing to get credit; determination to sin no more does not wipe out sins already committed. God is a being of order and of law. He has instituted the means whereby each sinner may receive a cleansing from the past. His laws are as uniform in the spiritual world as in the natural world; obedience to those laws is as necessary in one sphere as in the other. Remission of sins comes to the repentant believer through baptism, when it is properly performed under divine authority. Baptism for the remission of sins was preached and practiced by John, the forerunner of Jesus. "John did baptize in the wilderness, and preach the baptism of repentance for the remission for sins" (Mark 1:4). Jesus Christ honored that baptism in person and by his teachings. He also sent his apostles to preach it to every creature (Matthew 28:19-20; also Mark 16:15-16). Previous to preaching that baptism, he instructed his apostles to "tarry at Jerusalem until they were endowed with power from on high" (Luke 24:47, 49). That power was bestowed upon them on the day of Pentecost, when they were assembled in one place with one accord, and the Holy Ghost was manifested to them in visible form. To the people who gathered to hear the apostles, forming a great multitude, Peter preached the first gospel sermon after the resurrection of Christ, as is recorded in the 2nd chapter of the Acts of the Apostles. After testifying of the mission and resurrection of Jesus the Christ, in response to their inquiry, "Men and brethren, what shall we do?" "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts 2:37, 38 and 39). Three thousand people on that day received the gospel of Jesus Christ, and were baptized for the remission of their sins. The remission of sins is given in baptism to those who believe and repent, but comes through the atonement wrought out by Jesus Christ. "Without shedding of blood is no remission" (Hebrews 9:22). The blood of Christ answers for the blood of the sinner who complies with the conditions required in Christ's gospel. The benefits of that atonement are offered to all whom the gospel is preached, but are obtained only by those who render obedience to it. The scripture is often quoted which says, "The blood of Jesus Christ his Son cleanseth us from all sin." But this is only part of the text, and is therefore misleading. Here is the scripture as it stands: "This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin" (I John 1:5-7). Baptism was instituted for the remission of sins by divine command. It is therefore essential. It is a sign of cleansing, purification, death to sin, burial from the world and resurrection to a new life in Christ Jesus. For, baptism means immersion. The sprinkling or pouring of water on the body is not baptism. The ordinance of baptism preached by John, the forerunner, by Christ himself, and by the apostles whom he sent as his messengers, was both a burial and a birth. When Jesus was baptized by John it was in the river Jordan: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness. Then he suffered him. And Jesus, when he was baptized, went up straightway out of the water; and, lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove and lighting upon him: and lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased" (Matthew 3:13-17). Jesus said to Nicodemus, "Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5). Jesus himself set the example, and was born of water and of the Spirit, and though he knew no sin, had to be baptized in order to "fulfill all righteousness." When Philip baptized the great man of Ethiopia, "They went down both into the water . . . and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip" (Acts 8:35-39). John baptized "in Aenon, near to Salim, because there was much water there" (John 3:23). Paul likened baptism to a burial and a resurrection (See Romans 6:4, 5; Colossians 2:12). Peter cited the flood as a figure of baptism (I Peter 3:20-21). The order of the gospel as taught by Christ and his apostles is first faith, second repentance, and third baptism by immersion for the remission of sins, with the promise of the Holy Ghost to all who complied therewith. Infant baptism is a palpable heresy. Sin is the transgression of the law. Infants cannot commit sins. Baptism must follow faith and repentance. Infants cannot exercise faith, and they have nothing to repent of even if they were capable of repentance. God never authorized any one to baptize an infant. Jesus blessed little children and said, "of such is the kingdom of heaven." Baptism to be acceptable to God must be performed by one having actual divine authority. It must be administered in the name of the Father, and of the Son, and of the Holy Ghost. No man has the right to assume that authority. It must come from God or the baptism will be void and of no effect. When properly administered it brings remission of sins, and the baptized believer becomes a new creature, stands clean before God, and is prepared to receive the gift of the Holy Ghost. Further explanations on this all-important subject will be given in succeeding chapters. Let the reader ponder, investigate, and enter upon the path of eternal life and salvation. RAY NO. 4. The gift of the Holy Ghost is the greatest boon conferred by God upon man in the flesh. It is "the anointing from above which teacheth all things." It is the "abiding witness" of the Father and the Son. It is the spirit of revelation. It guides into all truth, brings things past to remembrance, makes manifest present light, and shows things to come. Without it no man can know God and Jesus Christ whom he has sent, nor can he say truly and without doubt that Jesus is the Lord. Its reception is the fourth step or principle in the gospel of Christ. The preceding principles, namely, faith, repentance, and baptism for the remission of sins, have been explained briefly in the foregoing tracts of this series. After the baptism or birth of water comes the baptism or birth of the Spirit. This gift from God is conferred by the laying on of the hands of men called of God and endowed with authority to perform this sacred ordinance. No man of himself and in his own name, however learned, experienced, or wise, can bestow this great gift upon others. He might lay his hands upon them, but they would not receive that Spirit. It proceeds from God alone. He will honor that which is performed according to his directions by his authorized servants. The reception of the Holy Ghost as an endowment or gift from God is essential to salvation. The natural light of inspiration given at birth to all humanity is not equal to it. That is the common heritage of humanity, but the gift of the Holy Ghost is a far higher and greater bequest from Deity, and is given only to those who obey the gospel, and in the way that God himself has appointed. That the gift of the Holy Ghost is conferred by the laying on of hands, and that this is the gospel method, is clearly established by the New Testament. In the 8th chapter of the Acts of the Apostles an account is given of the ministry of Philip, in which the following occurs: "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." "Now when the apostles which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy Ghost. And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the Holy Ghost. But Peter said unto him, thy money perish with thee, because thou hast thought that the gift of God may be purchased with money" (Verses 12-20). In the 19th chapter of the Acts of the Apostles it is related that Paul found some disciples in Ephesus who had not been properly baptized. He gave them necessary instructions, and we read: "When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied. And all the men were about twelve." The ordinance of the laying on of hands is enumerated among the "first principles of the oracles of God," and one of the foundation "doctrines of Christ," in Hebrews 5:12, and 6:2. Paul exhorted Timothy, "Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the putting on of my hands" (II Timothy 1:6). These quotations are sufficient to show the order of the gospel as taught by the apostles of Jesus Christ, who received their instructions and authority from him, and who all preached the same doctrines and administered the same ordinances, wherever they went. The departures therefrom that are witnessed in modern times are the work of uninspired ministers, unauthorized of God, and should be rejected by the honest seeker after religious truth. The Holy Ghost is the same in all ages and among all people. Its effects are also the same. In the days of the early Christian Church the fruits of that Spirit were enjoyed by the members. They are thus described by the Apostle Paul: "But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: against such there is no law" (Galatians 5:22, 23). "But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophesy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will" (I Corinthians 12:7-11). Paul exhorted the saints to "Follow after charity and desire spiritual gifts, but rather that ye may prophesy," and after explaining his reasons for this instruction he concluded, "Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues" (I Corinthians 14:39). The absence of these gifts and manifestations of the Spirit in the various religious sects at the present day is attempted to be accounted for by the airy excuse, "They are all done away, and are no longer needed." Yet they were part and parcel of the gospel of Jesus Christ, and incorporated in the Church--the body of Christ--as some of its members. "Every tree is known by its fruits." If the Spirit that animated the Church of Christ in the apostolic age inspired the churches of the 20th century, would not the same fruits be brought forth by it, and enjoyed today? Has the Spirit of God changed? Or have not men changed the ordinances and institutions of heaven, and built up churches and promulgated doctrines of their own? But the advocates and apologists of sectarian theology will quote. "Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away" (I Corinthians 13:8). Why do they not continue the quotation and give the succeeding verses which form an integral part of the scriptural argument? Is it because that would sweep away the crutches of their lame and halting pretense and cast their false theory prone in the dust? This is what follows. "For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away." Will it be claimed that this promised perfection has come? Do latter-day sectaries know more, understand better, and see clearer in divine things than did the Apostle Paul? Has anything "perfect" come upon modern Christendom except "perfect" confusion? That Paul had reference to a condition yet in the future in making his prediction is evident from his further remark: "For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known" (Verse 12). The gifts of the Spirit enumerated above are the evidences of its possession by the disciples of Jesus Christ. They are the signs of true faith. They accompany the reception of the gospel and obedience to its requirements. When the resurrected Christ gave the eleven apostles their great commission, he said unto them, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe. In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover" (Mark 16:15-18). These gifts were not merely for those Apostles, but were to "follow them that believe." Christ gave them as the sign of true belief in him and his sayings. They belong to his Church. They are not to be done away until that which is perfect is come, and the sons and daughters of God behold their Redeemer face to face, and see as they are seen and know as they are known. Whatever necessity existed for their possession and exercise in the first century of the Christian era, exists in the 20th century, not only for the blessing and comfort of the disciples of the Savior, but for the promulgation of his gospel among nations that yet sit in darkness and are numbered among heathens and idolaters. One of the potent proofs of the possession of the Holy Ghost in the early Christian Church was the unity it established. No matter what were the conflicting faiths and opposing creeds entertained by the people of that day previous to receiving the spirit of the everlasting gospel, after baptism and the laying on of hands for the gift of the Holy Ghost, they all became one in Christ Jesus. As Paul wrote to the Ephesians: "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all" (Ephesians 4:4-6). "For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus" (Galatians 3:27-28). "And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful" (Colossians 3:15). "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit" (I Corinthians 12:12, 13). In his prayer to the Father that all who believed in him might be one, Jesus spoke of this unity as proof to the world that God had sent him (John 17:21). The great purpose of the gift of the Holy Ghost was to guide into all truth, and bring its possessors to "the unity of the faith and the knowledge of the Son of God." Strife, contention, division, are not the fruits of the Holy Spirit, but come from beneath. "For where envying and strife is, there is confusion and every evil work" (James 3:16). The presence and inspiration of the Holy Ghost, with its gifts, manifestations and divine light are the signs of spiritual life and divine acceptance. Without the Holy Ghost there is no true, living Church of Christ on earth. It can be obtained in no other way than that which God has appointed. Following the birth of water, the birth of the Holy Spirit makes man a new creature, and initiates him into the Church or kingdom of God. Its various gifts are within his reach according to his faith and diligence in seeking after them. They are as obtainable in this age as at any former period. By the Holy Ghost mankind may come to the knowledge of God. In its light the sayings and writings of inspired men may be clearly understood. The Bible is no longer a sealed book. The heavens are not closed against mortals. Darkness flees before it and mysteries vanish. It brings peace and comfort to the soul. It awakens and thrills the spiritual sense. It unfolds the things of eternity and the glories of immortality. It links earth and heaven. It fills the soul with joy unspeakable, and he who gains and keeps it has boundless wealth and everlasting life. RAY NO. 5. The ordinances of the gospel referred to in previous chapters of this series, cannot be effectually administered without divine authority. That authority does not and cannot originate in man. It may be assumed, it is true, and presumptuous men may claim to be called of God without communication from him. But their performances will be without avail and will not be recognized in heaven, either in time or in eternity. When there is no revelation from God there can be no divine authority on earth. Baptism, even if solemnized according to the form and pattern followed by the Savior and his appointed servants, will be of no avail and will not bring remission of sins, unless the officiating minister has received authority from Deity to act in the name of the Father and of the Son and of the Holy Ghost. Men may lay their hands on the baptized believer in the form of confirmation, but if they have not been divinely appointed to do so, the Holy Ghost will not flow to the convert, and the performance will be void in the sight of heaven. Those who have the temerity to act in that manner will be counted guilty of taking the name of the Lord in vain. No council, convocation, conference, synod, or presbytery, composed of any number of learned, devout and venerable persons, without divine communication can confer the smallest amount of divine authority. Their power is only human, their decisions, their commissions and their creeds are equally valueless in the plan of salvation. Whenever the Almighty desired to communicate with man on earth, he selected his own representatives and endowed them with authority to speak and act in his name. What they uttered by the power of the Holy Ghost, and what they administered as he directed, was recognized by him as if performed and spoken by Deity in person. When he gave them authority to call and ordain others to the same duties, their administrations were also accepted by the Lord, and were fully efficacious. This divine authority was called the holy priesthood. It was bestowed in the earliest ages. It existed among the patriarchs, was exercised in the Mosaic dispensation, was held by many of the prophets, and was established in the Christian Church by the Savior himself. There are two orders, or branches, of that priesthood. The higher, which includes the lower, came to be known as the Melchizedek Priesthood. This was because Melchizedek the King of Salem, who lived in the time of Abraham and from whom "the father of the faithful" received his blessing, obtained great power in that priesthood. It is referred to in the epistle to the Hebrews, 7th chapter. Much controversy has arisen over the meaning of the third verse, which says: "Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually." The difficulty has arisen through the application of these remarks to the individual instead of the priesthood which he held. The higher or Melchizedek Priesthood was not limited, as the Levitical Order subsequently was, to a special lineage. It did not depend upon parentage or descent, and it was an eternal priesthood, and those who possessed it worthily retained it through life, being kings and priests unto God forever. The lesser priesthood was held notably by Aaron and his sons, in the line of the first born, and has therefore been called by his name. It had authority to administer in the lesser ordinances and in temporal affairs, but not in the higher and more spiritual concerns of the kingdom of God. But no man could take this honor unto himself. He must be called of God as was Aaron, or he could not hold that priesthood (Hebrews 5:4). Aaron was called by revelation through Moses the prophet, and ordained under his hands. This being so, as a matter of course, no man can take unto himself the higher, or Melchizedek Priesthood. Unless called of God by revelation and properly ordained, he could not obtain that authority. Even Jesus of Nazareth, though he was the Son of God, did not assume that priesthood. He was "called of God, a high priest after the order of Melchizedek." It is written further: "So also Christ glorified not himself to be made an high priest; but he that said unto him, Thou art my Son, today have I begotten thee" (Hebrews 5:5, 10). It has been erroneously taught among the Christian sects of the present age that this priesthood, in both of its branches or orders, was done away in Christ. That it has not been on earth for several centuries may be true, and therefore the authority to administer in the name of the Lord has not been enjoyed among men. But the authority held by Jesus Christ as "a priest forever after the order of Melchizedek" was conferred by him upon his apostles, to whom he gave the keys of that power and authority, so that what they sealed on earth should be sealed in heaven, and what they loosed on earth should be loosed in heaven (Matthew 18:18). He said to them: "As my Father hath sent me, even so send I you" (John 20:21). Again he said: "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain" (John 15:16). The apostles thus authorized had power to call others to this priesthood and ministry, when directed by the Holy Ghost, as Moses called and ordained his brother, Aaron. The law of carnal commandments in which the lesser or Levitical Priesthood administered was fulfilled in Jesus Christ, but the priesthood or authority to administer in the name of the Lord was not then abolished, the higher or Melchizedek Priesthood was restored. That was the change in the priesthood referred to in Hebrews 7:12: "For the priesthood being changed, there is made of necessity a change also of the law." From this it is evident that the priesthood was not abolished, but the law of the gospel being introduced by Christ in place of the Mosaic code, the higher priesthood was also introduced, for the gospel is a higher law than that of Moses. The sacrifice of animals in which the lesser priesthood administered was no longer required, after the great sacrifice of the Son of God of which they were typical, so that function of the lesser or Aaronic Priesthood was discontinued. But the administration of the ordinances of the gospel was necessary, and could not be rightfully performed without divine authority. Therefore, the priesthood of God held by Jesus Christ, and by his apostles and by others called of God through them, was a part of and essential to the Christian dispensation. The term "called of God" appears to be as much misunderstood as is the subject of the priesthood of God. Men assume to act in the name of Jesus Christ, either because they feel or imagine they have a call in their hearts to this ministry, or because they have been called by some person or conclave having no more divine communication and authority than they had themselves. In contrast to their assumption let us view the case of Saul of Tarsus, afterwards called Paul the Apostle. In the narration of his case as given in Acts 22 he says that on his way to Damascus the Lord Jesus Christ appeared to him in glory, and he was stricken blind thereby. He received his sight by miracle and was informed: "The God of our fathers hath chosen thee, that thou shouldst know his will, and see that Just One, and shouldst hear the voice of his mouth. For thou shalt be his witness unto all men of what thou hast seen and heard. And now why tarriest thou, arise and be baptized, and wash away thy sins, calling on the name of the Lord." Paul subsequently received another divine communication, informing him that the Lord would send him unto the Gentiles (Verses 12-21). After all this he was not authorized to act as a minister of the gospel, because he had not yet been properly called and ordained. It was ten years after this, according to the chronology of the New Testament, that Paul was ordained to the priesthood or authority to act in the name of the Lord. It is stated that certain prophets and teachers were in the Church at Antioch, and "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands upon them, they sent them away" (Acts 13:2, 3; see also Acts 9:15-18). Paul in his epistles invariably declared that he was not called by the will of man and he taught that no man of himself could rightfully assume the authority to administer in the name of the Lord. To the Galatians he wrote: "Paul, an apostle (not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead)" (Galatians 1:1). Writing to Titus, Paul said: "For this cause left I thee in Crete, that thou shouldst set in order the things that are wanting, and ordained elders in every city as I had appointed thee" (Titus 1:5). Writing to Timothy, Paul says: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery" (I Timothy 4:14). It was thus that the seven deacons were ordained, as recorded in Acts 6:6. That there was a divinely appointed ministry in the Church established by our Savior must be evident to every mind open to the truth, on reading the New Testament; also that it was essential to the Church, and that without it there can be no true Church of Christ on earth. Explaining this subject and stating the order of the Christian ministry given by Christ, Paul says: "And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers" (Ephesians 4:11). These inspired men were, as we have seen, called of God, not of men, and were appointed and ordained to their respective callings by divine authority. It is claimed that these were necessary only in the first days of the Church of Christ on earth, and that they are no longer needed. But the succeeding verses of the scripture we have quoted show most positively to the contrary. They were given, Paul says, "For the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (Verses 12-14). Without these divinely ordained and inspired men, holding this holy priesthood, the work of the ministry cannot be performed acceptably to God, neither can the Church be perfected. They are absolutely necessary until all shall come to the unity of the faith and a knowledge of the Son of God. The absence of that divine authority, and of the gift of the Holy Ghost, has caused the division and dissension that now exist among professing Christians, who are "tossed to and fro and carried about with every wind of doctrine," led hither and thither by unauthorized and uninspired men, and by the "cunning craftiness" whereby hirelings who preach for money, "lie in wait to deceive" and "make merchandise of the souls of men." All the ministrations, ordinances, baptisms, confirmations, performances and ceremonies that have been instituted by men and conducted under merely human authority, whether devoutly, sincerely and piously, or with wilful intent to impose upon the ignorance and credulity of mankind, are void in the sight of heaven, are not recognized of God, and have no virtue or effect as aids to salvation. God's house is a house of order, and he will accept only that which he has authorized and ordained. However startling this may appear, it is the eternal truth, which will stand the test of both reason and revelation. Truth is mighty and will prevail. The remedy for these tremendous evils will be pointed out in succeeding chapters. RAY NO. 6. That there has been a great departure from the doctrines, ordinances and discipline of the Church as it existed in the days of Christ and his apostles, must be evident to every unbiased enquirer into religious truth. This has been demonstrated to some extent in that already presented to the reader. But the full measure of the apostasy that has taken place would take volumes to represent in detail. The proofs are ample that it has been universal. When Jesus Christ commenced his ministry on earth he found the people who claimed to be the special subjects of divine blessing and approbation, with all their priests and ministers and learned divines, entirely out of the way of life and salvation. None were acceptable unto God. He denounced the most pious, respectable, devout and educated among them as hypocrites and "whited sepulchres." Their foreign missionary enterprises he declared obnoxious to the Almighty, and informed them that when they compassed sea and land to make one proselyte they made him "two-fold more the child of hell" (Matthew 23:15). He pronounced them blind guides who made clean the outside, but within were full of extortion and excess. The Spirit of the Lord had departed from those who honored his name with their lips, but who had departed from his ways, and who, in place of the word of God, "taught for doctrine the commandments of men." They were without authority from God, although they claimed to have it by descent and ordination through a long line of predecessors and prophets. It should not be deemed impossible that a similar universal apostasy could take place after the establishment of the Church of Christ by him and his apostles. But whether so considered or not, the facts are too patent to be denied when they confront the honest and enlightened mind. It has been shown that the gospel as taught and administered by Christ and his apostles required first, faith in God and Jesus Christ; second, repentance, which included reform of conduct; third, baptism by immersion for the remission of sins; fourth, the reception of the Holy Ghost by the laying on of the hands of divinely authorized men; and that obedience to these brought the gifts of the Spirit, including love, joy, peace, patience, brotherly kindness, charity, healings, tongues, interpretations, discerning of spirits, miracles, prophecy, revelation, and the unity in one body of all who were baptized into the Church, no matter what had been their previous beliefs. Also that the ordinances of the gospel were administered by men inspired of God, who were in communion with him, and who were ordained to act for and in behalf of Deity, so that what they performed by that authority on earth was acknowledged and sealed in heaven. And that in the Church of Christ there were apostles, prophets, evangelists, pastors, teachers, elders, and other officers, who were constituent parts of the body of Christ. This may be further seen by a careful reading of I Corinthians 12, from which it clearly appears that God placed these in the Church, that they were all essential to its existence, and that one of them could not say to any of the others, "I have no need of thee." Look at the condition of so-called Christendom today! There are no inspired apostles, prophets, evangelists, pastors and teachers, administering by divine authority and in the power and demonstration of the Holy Ghost. In their place there are contending priests and teachers guided by the wisdom of men, the learning of the schools and the traditions of the fathers, not even claiming that there is any direct communication between them and God, but persuading mankind that revelation has ceased and the voice of prophecy is hushed forever. Not one of the clashing, jarring and discordant sects of the day proclaims the gospel as it was preached by Peter on the day of Pentecost, and as taught by all the duly authorized servants of God in the primitive Christian Church. The gifts and signs which Christ promised to true believers, and which were enjoyed by the members of his Church according to their needs and their faith, are not only absent from the churches of these degenerate times, but are pronounced needless and "done away." There is no "unity of the faith," no actual "knowledge of the Son of God," no manifestations of his divine acceptance nor of the power and glory of the Holy Ghost. What is the reason of this transformation? Has God changed? Is Christ divided? Is the Holy Ghost dead? Or, have not men changed the order, ordinances, discipline, doctrines, and spirit of the Church of Christ? Is not the prediction of Isaiah the prophet concerning these times literally fulfilled? "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant." He said it should be "as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him" (Isaiah 24:2-5). The deplorable condition of affairs in modern Christendom was foreseen and predicted by the apostles of Jesus Christ, whose forebodings have come down to us in the New Testament. Paul, writing to Timothy, spoke in this wise: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of Godliness, but denying the power thereof: from such turn away" (II Timothy 3:1-5). Also: "Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron" (I Timothy 4:1, 2). Paul further said: "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables" (II Timothy 4:1-4). Paul also said they should be "ever learning and never able to come to a knowledge of the truth." Writing to the Thessalonians he said: "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first" (II Thessalonians 2:1-3). The Apostle Peter also foresaw this great apostasy, and spoke of it in this wise: "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you: whose judgment now of a long time lingereth not and their damnation slumbereth not" (II Peter 2:1-3). The "falling away" commenced in the time of the apostles, and hence their numerous warnings and exhortations to the saints, rebuking schisms and divisions, and counseling unity, showing that the Spirit of the Lord promoted union and led people to the knowledge of the truth, while dissension and strife came from the Evil One, and led to darkness and death. That the great apostasy commenced at a very early period is shown by the words of Paul, "for the mystery of iniquity doth already work: only he who now letteth will let until he be taken out of the way" (II Thessalonians 2:7). By the time the apostles were taken out of the way, most of them slain by the hands of wicked men, the apostasy had assumed such proportions that only seven of the Churches were deemed worthy of a divine communication through the Apostle John, who had been banished to the Island of Patmos. And in that revelation most of them were denounced by the Lord because they had "left their first love," and were commanded to repent or he would remove them out of their place. Some of them were "neither cold or hot," others had given way to seducing spirits and had committed abominations and imbibed false doctrines (See Revelation 1, 2, and 3). In that same vision John the beloved saw the Church in the form of a woman, clothed with the sun, the moon under her feet, and a crown of twelve stars on her head, taken away into the wilderness, to remain for a lengthened period, and in her place he saw "a woman sitting upon a scarlet colored beast, full of names of blasphemy," and though decked with gold and precious stones, she held in her hand a golden cup full of abominations, and the name upon her head was Mystery. He saw further that all nations were made to drink out of that golden cup, by which they were made drunken (See Revelation 12:1-6; 17:1-5; 18:2-3). It is clear from these predictions in the New Testament, and others that might be cited, that the departure from the purity, simplicity, and unity of the gospel of Christ was to be universal; and that these prophecies were fulfilled we have the testimony of the Church of England. In her Homily on the Perils of Idolatry she declares: "Clergy and laity, learned and unlearned, men, women and children, of all ages, sects and degrees, of whole Christendom, a most horrible and dreadful thing to think, have been at once buried in the most abominable idolatry, and that for eight hundred years or more." That being true, how is it possible to believe that the Church of Christ had any existence on earth after that long continued darkness and apostasy? How could there be any remnant left of the divine authority held by the apostles and priesthood of the original Christian Church? If the Romish Church, from which the Church of England seceded, had no divine authority, then the Church of England could have none, for all she had she obtained from that Church. If the Romish Church possessed that authority, still the Church of England could have none, for Rome excommunicated her with all her priests and ministers. The Church of England being without divine authority, all the various contending sects that have sprung from her are of necessity in a similar condition, for none of them even claim to have received any revelation from God restoring that authority and re-establishing the Church of Christ. From the Pope of Rome down to the latest minister presuming to act in the name of the Lord, there is not and cannot be one who holds the holy apostleship or any portion of that sacred priesthood which God placed in the Church, and which Paul declared essential to its existence. Good men, learned men, devout men, there have been by millions; noble, pious, and blessed women also, with them, have done the best they could according to their light and opportunities; but darkness "has covered the earth and gross darkness the people," and apostasy from primitive Christianity, as foretold by its founders, has been awful and universal! But, thank God, the restoration was also predicted, and it will be a pleasing task in further chapters to set this forth, as revealed and brought about by revelation from God the eternal Father, through Jesus Christ his Son and the holy angels sent from their presence, to usher in the last and greatest of all dispensations. RAY NO. 7. "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God and give glory to him; for the hour of his judgment is come; and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication" (Revelation 14:6-8). In these inspired words John the beloved apostle predicted the restoration of the gospel to the earth, and the subsequent destruction of that power which had filled the earth with the darkness of spiritual inebriety and wickedness. That these events were not revelations of the past, but prophecies of the future manifested to the Apostle John is made certain by what he says in Chapter iv, verse 1: "After this I looked, and, behold, a door was opened into heaven: and the first voice which I heard was as it were of a trumpet talking with me, which said, Come up hither, and I will show thee things which must be hereafter." The angels spoken of in the 14th chapter, quoted above, were among the things which John was told "must be hereafter." It should be observed that when the angel should fly to the earth bearing the everlasting gospel, it was to be at a time when every nation, and kindred, and tongue, and people would be without that gospel in its fulness. That this has been the condition of the world for a long time has already been demonstrated to the reader. In predicting events that would occur previous to his coming and "the end of the world," Christ declared, "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come" (Matthew 24:14). From this we learn that the gospel as preached by Christ and delivered by him to the apostles, is to be preached in all the world as a witness of his second advent and a sign of the approaching end (See verse 3). The foregoing predictions correspond with the prophecy of Isaiah: "Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men; therefore I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid" (Isaiah 29:13, 14). All the prophets whose writings have been collected in the sacred volume called the Bible, have proclaimed the glory of the latter days and the final triumph of truth over error, and the power of God over the deceptions of that Evil One. Thus not only the restoration of the gospel after the great apostasy that was to take place was foretold by holy men of God, but the manner of its revelation was also explained. It was to be by the coming of an angel from heaven. To whom might it be expected that this angel should appear? To the learned divines and contending sectaries of modern Christendom? Do they not all declare that revelation ceased when John received his vision, recorded in the Book of Revelation? Do they not teach that though angels once ministered to men the day of their coming has long since passed? Have they any faith to call on God for a divine communication? And will the Almighty reveal anything except to those who call upon him in faith? God's ways are not as man's ways. Therefore, as Paul expressed it, "not many wise men after the flesh, not many mighty, not many noble are called; but God hath chosen the foolish things of the world to confound the wise. And God hath chosen the weak things of the world to confound the things which are mighty; . . . that no flesh should glory in his presence" (I Corinthians 1:26-29). And as quoted above, the Lord determined that in bringing forth his latter-day work, "a marvelous work and a wonder," "the wisdom of the wise should perish and the understanding of the prudent should be hid." It was in the year 1823 that the angel spoken of by John the Revelator came with the everlasting gospel to a young man scarcely eighteen years of age, of obscure though respectable parentage, and without the learning of the schools. His name, too, was common, and his occupation that of a farmer's boy. Joseph Smith, whom the Lord raised up to receive his word, establish his Church, and prepare the way for the Redeemer's second coming, was led to enquire of the Lord through reading the scriptures, for the purpose of finding out which of all the disputing religions was right. Coming to the Epistle of James, 1st chapter and 5th verse, he read: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering." Relying on his word, he went into the woods to pray, and in the simplicity of his heart called on God for the wisdom which he felt he greatly needed. He was then not fifteen years of age, but his faith was strong and wavered not. His prayers were heard, and in a heavenly vision in open daylight, the Father and the Son revealed themselves to his astonished gaze. The Father, pointing to the Son, proclaimed, "This is my beloved Son, hear him." Our Savior spoke to the boy, and in answer to his question as to which of all the religious sects was right, he was told that they had all gone out of the way, and was commanded to go after none of them, but was promised that in due time the true gospel of Christ should be revealed to him. When the angel appeared to him three years later, it was in his chamber, just as he had retired for the night. Coming in glory, the angel showed to Joseph the place where an ancient record was hidden in the side of a hill, containing the history of the former inhabitants of the American continent, including an account of a visit made to them by Jesus Christ after his resurrection from the dead when he declared to them the same gospel that he had preached in Palestine and also established his Church among them after the same pattern as that organized on the eastern hemisphere. He was informed that this record should be subsequently placed in his hands to translate by the gift and power of God to be given to him through means which the Lord had prepared for that purpose. This manifestation was thrice repeated that night that Joseph might be fully assured of its reality. Under the inspiration of Almighty God, the young man was able to obtain possession of this precious record, inscribed in small and curious characters upon metallic plates. The gospel is there set forth in plain and simple language, and no one who reads the book, which is called the Book of Mormon, with a prayerful and unprejudiced heart, will fail to be impressed with its divine origin. After being thus favored of the Lord, Joseph Smith received a visitation from John the Baptist, who held authority in ancient times to preach and administer baptism by immersion for the remission of sins. He came as a ministering angel, and ordained Joseph Smith and his companion, Oliver Cowdery, to that priesthood and authority. Thus endowed, these young men baptized each other, and at a later date were ministered to by the Apostles Peter and James and John, who ordained them to the apostleship, with authority to lay hands on baptized believers and confer the gift of the Holy Ghost, also to build and organize the Church of Christ according to the original pattern. On the sixth day of April, 1830, the Church of Jesus Christ was organized in the State of New York, with six members, Latter-day Saints who had been baptized for the remission of sins and had been confirmed by the laying on of hands. The Holy Ghost was manifested unto them, and as the Church grew in numbers the gifts of the Spirit were imparted, and the organization was eventually made complete with apostles, prophets, seventies, elders, priests, teachers, deacons, also bishops and other officers that were in the primitive Christian Church; indeed, all the grades of the Melchizedek and Aaronic Priesthood, with their keys, powers and endowments, and all the ordinances, ministrations and divine manifestations necessary to the true Church of Christ. Men thus divinely authorized, were sent out into the world to preach the gospel like the apostles of old, without purse or scrip, without salary and without pay of any kind, depending upon the Lord and friends whom he might raise up to minister to their temporal wants. Wherever they went and people received their testimony and were baptized for the remission of sins, the Holy Ghost was poured out upon them through the laying on of hands, and they invariably obtained a testimony from God that they were accepted of him, and that he had in very deed re-established his Church on earth. There are now many thousands of living witnesses to the truth of these things. They are natives of various countries, speaking different languages, reared in divers religions; they are now brought to the unity of the faith; they have come to a knowledge of the truth; doubt has fled and darkness has been dispersed; the light of heaven shines in their souls. They are in the straight and narrow way. They are members of the body of Christ, and his Spirit, which searcheth all things, yea the deep things of God, is the abiding witness from on high and shows them things past, present and to come. This is the latter-day work spoken of by the holy prophets. It is the dispensation of the fulness of times, in the which God will "gather together in one all things in Christ, both which are in heaven and which are on earth, even in him" (Ephesians 1:10). It is the last and greatest of all dispensations. In it will be accomplished the "restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began" (Acts 3:21). It is to prepare the way for the second advent of our Lord Jesus Christ, who will come "in the clouds of heaven with power and great glory," and "in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ, . . . when he shall come to be glorified in his saints" (II Thessalonians 1:8, 10). In this dispensation, after all people have been warned and the gospel has been preached for a witness to all nations, and the elect are gathered together from the four winds, namely, the east, west, north and south, the great tribulations and judgments will be poured out, the end of the world, that is, the end of the rule of Satan and of the wicked will come, the kingdoms of this world will become the kingdom of our God and his Christ, and he will reign over them forever. "The times of ignorance God hath winked at, but he now commands all men everywhere to repent." Therefore, O, ye inhabitants of the earth, hearken to the voice of the Lord, which is unto all people, Christian and Pagan, preachers and hearers, Papists, Protestants, infidels, secularists and agnostics, rich and poor, kings, presidents, rulers, peasants and men and women of all races, religions and degrees, saying, Repent of your sins, of your false creeds, of your dead forms, and of all your unbelief and iniquities, and come unto me and be baptized by my servants, on whom I have placed my authority, and receive the laying on of their hands, and you shall have the remission of your sins and the gift of the Holy Ghost, and shall know that I am God, and that I have set my hand to accomplish my great work in the earth, and if you abide in me you shall inherit the earth when it is cleansed and glorified, and shall be crowned with eternal life! RAY NO. 8. "Truth shall spring out of the earth; and righteousness shall look down from heaven." So prophesied the Psalm 1st (Ps. 85:11). This may be viewed as a figurative expression, but it has been literally fulfilled in the 19th century. In the midst of the disputations over the meaning of many parts of the Bible, which have caused so many heart-burnings and bitter feelings among preachers and professors of religion, out of the earth has come forth a sacred record containing divine truth in such plainness and simplicity as to settle in the minds of believers those controversies which have agitated the world of theology. When the American continent was discovered by Columbus and others, who were led to cross the great waters in search of unknown lands, a dark-skinned race, composed of many different tribes but evidently of a common origin, was found in possession of the western continent. Varying in their characteristics from the white, the black, the yellow, and all the European, Asiatic and Ethiopian branches of the human family, their origin became a cause of wonder and scientific investigation. The general conclusion arrived at was that at some remote period their ancestors had migrated from some portion of the eastern hemisphere, but when, or how, or why this emigration had taken place was a profound mystery. But in the year 1829 a book was published in the State of New York, claiming to have been translated from metallic plates found in a hill-side in that State by a young man who, was directed to their place of deposit by an angel of God, and who was inspired in the work of translation to decipher the hieroglyphics inscribed on those plates, being aided in the work by an instrument, discovered with them, called the Urim and Thummim. The plates had the appearance of gold, were not quite so thick as common tin, were about six by seven inches in size, were engraved on both sides, and were fastened together in the shape of a book by three rings at the back. Acting under instruction of the heavenly messenger, the young man, Joseph Smith, proceeded as quietly as possible to perform the arduous task required of him. As he was but a poor scholar, he obtained the assistance of a scribe to write, as he dictated word by word. The news of the discovery, however, became noised around, and ridicule from both preachers and people was followed by attempts at violence, so that the plates had to be concealed, and, with their translator, removed from place to place. A farmer, named Martin Harris, who had become interested in the work, received from Joseph Smith a copy of some of the hieroglyphics with their translation. These he carried to New York and submitted them to some learned linguists, among them Prof. Anthon, who, after examining them, pronounced them true characters and the translations, so far as he could determine, to be correct. He wrote a certificate to this effect, and gave it to Martin Harris. But questioning him as to how the young man had obtained the record containing these characters, he was informed that it was revealed to him by an angel of God. He then requested Martin Harris to let him look at the certificate he had given him. On receiving it he tore it up, declaring that there was no such thing as angels from heaven now-a-days, but said if the book was brought to him he would endeavor to translate it. A portion of the record being sealed, Martin Harris informed him of that fact, when he exclaimed, "I cannot read a sealed book." As will be seen subsequently, he was, though unwittingly, fulfilling a scriptural prophecy. That portion of the record which was not sealed was finally translated into the English language by Joseph Smith and formed a volume of about 600 pages, which was published as the Book of Mormon. This title was given to it because a prophet named Mormon, by command of God, about four hundred years after Christ, compiled and abridged the records of prophets who ministered on the American continent, back to to about 600 years before Christ, when a colony of Israelites were led from Palestine across the waters and became a numerous people, the ancestors of the present race of American Indians. The account of their travels, their establishment on the western hemisphere, the revelations of God to them, their division through wickedness into separate tribes, the manner in which the hue of their complexion was changed, their wars, their works, their buildings, their customs, their language, the words of their prophets, are all given in great plainness in the Book of Mormon. An account is also given of the visit of our Lord Jesus Christ to this people after his resurrection, fulfilling his own prediction recorded in John 10:16: "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold and one shepherd." That these "other sheep" were not the Gentiles, as popularly supposed, is clear from Christ's statement, "I am not sent but unto the lost sheep of the house of Israel" (Matthew 15:24). He established his Church among them, ordaining twelve apostles, and giving them the same gospel, authority, gifts, powers, ordinances and blessings as he gave to his "sheep" on the eastern hemisphere. Thus the fulness of the gospel is contained in the Book of Mormon, which stands as a witness of the truth of the Bible; the two records supporting each other, and both united bearing testimony to an unbelieving world that Jesus of Nazareth is the Christ, the Son of the eternal God and the Savior of the world. This record also contains an account of a colony directed of the Lord to the western continent at the time of the scattering of the people from the land of Shinar and the confusion of tongues, at the stoppage of the building of the Tower of Babel. The ruins of their cities and temples and fortifications, discovered by travelers and archaeologists since the publication of the Book of Mormon, are silent but potent witnesses of the truth of the record. Each succeeding year brings forth further evidences of this character, that form a cloud of witnesses to the divine mission of the Prophet, Seer, and Translator, Joseph Smith. The Book of Mormon has since been published in many languages and submitted to the scrutiny of the religious and scientific world, and no one as yet has been able to point out wherein it disagrees with the Jewish Scriptures or with the facts developed by antiquarian research and scientific investigation. Yet it was brought forth in this age by an unlearned youth, not acquainted with the world, reared in rural simplicity, without access to the literature of the time, and without even the ordinary acquirements of the schoolboy of the present. According to the Book of Mormon, the people who journeyed from Jerusalem to the American continent, taking with them the genealogy of their fathers and writings of the law and the prophets, were of the tribe of Joseph through Ephraim and Manasseh, and were led out of Palestine when Zedekiah was king of Judah. In keeping the record, which was subsequently abridged by the prophet Mormon, they used the learning of the Jews and the language of the Egyptians. Their hieroglyphs and symbols, however, were changed and modified, so that the characters upon the plates revealed to Joseph Smith, where they had lain hidden for about 1,400 years, was a "reformed Egyptian." How this uneducated youth was able to bring forth a work of such magnitude and importance, unless by inspiration of Almighty God, and by the means explained remains a mystery to unbelievers. For a long time it was pretended by enemies of the work that one Solomon Spaulding wrote a Manuscript Story which in some unexplained manner fell into the hands of Joseph Smith, who worked it over into the Book of Mormon. But that foolish tale has signally failed of its purpose, for in recent years the Spaulding manuscript has come to light, and is now deposited in the Library of Oberlin College, Ohio, and proves to be as unlike the Book of Mormon as Jack the Giant Killer is dissimilar to the Bible. The colonization of America by the seed of Joseph, who was sold into Egypt, fulfills the blessings pronounced on the head of Joseph and his sons by the patriarch Jacob (See Genesis 48, also xlix, 22-26, also the blessing pronounced by the prophet Moses, Deuteronomy 33:13-17). The historical portion of the Book of Mormon shows that the American continent, possessed by a "multitude of nations," the seed of Ephraim and Manasseh, is the "blessed land" bestowed on Joseph in addition to his portion in Canaan. There are to be found the "everlasting hills" and the "ancient mountains," "the precious things of heaven, and the precious things of the earth," and all of the characteristics of the country unto which the branches of the "fruitful bough" were to "run over the wall," as Jacob predicted. That the word of the Lord was to be given to the seed of Ephraim, may be seen from Hosea 8:11, 12: "Because Ephraim hath made many altars to sin, altars shall be unto him to sin. I have written to him the great things of my law, but they were counted as a strange thing." The coming forth of the Book of Mormon is foreshadowed by Isaiah the prophet, Chapter 29:4-19. It is the voice of a fallen people whispering "out of the dust." It has come at a time when the world is "drunken, but not with wine," staggering under the influence of false doctrine, and without prophets and seers. It is the "marvelous work and a wonder," which the Lord was to bring to pass for the confounding of those who had turned things upside down, and who worshipped him with their mouths while their hearts were far from him. The words of the book, Isaiah said, were to be presented to the learned, saying, "Read this, I pray thee," and he was to say, "I cannot, for it is sealed." The book itself was to be "delivered to him that is not learned;" and that it was to be read is clear from verse 18: "And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness. The meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel." The coming forth of the Book of Mormon as the "stick of Joseph," is also predicted in Ezekiel 37:15-22. The interview of Martin Harris with Prof. Anthon, related above, fulfilled one portion of Isaiah's prophecy, the other portions have come to pass in the translation of the book by the unlearned youth and its reception by the meek and poor among men, and by the restoration of sight to the blind and hearing to the deaf, who have seen and heard the words of the book and bear testimony to its divine origin. The "Stick of Judah"--the Bible--is now joined with the "Stick of Joseph"--the Book of Mormon--and, as Ezekiel foretold, they have become one in the hand of the Lord, as a witness for him and his Son Jesus Christ in the latter days. As a preface to the Book of Mormon the testimony of three witnesses, namely, Oliver Cowdery, David Whitmer and Martin Harris, is published, declaring "with words of soberness" that an angel of God came down from heaven and brought and laid before their eyes the plates from which the book was translated; that the voice of God from heaven declared that it had been translated by the gift and power of God, and commanded them to bear record of it. Also the testimony of eight witnesses is given, who saw the plates naturally, handled them, inspected the engravings thereon, and turned over the leaves that had been translated. In addition to these witnesses, chosen of the Lord to bear record of these facts, thousands of people, of various nationalities, have received divine testimony that the book is true, and that Joseph Smith, who translated it by the gift of God, was a true prophet, called of God to usher in the dispensation of the fulness of times, proclaims anew the everlasting gospel, the one plan of salvation, re-establish the Church of Christ on earth, and prepare the way for the coming of him whose right it is to reign, and for the final redemption of the earth from sin and Satan, from darkness and death. And every person who will read the Book of Mormon with an unprejudiced mind and will ask God in faith, in the name of Jesus Christ, concerning it, shall surely receive a witness of its truth and be guided in the way of eternal salvation. RAY NO. 9. In proclaiming the great truths that the silence of centuries has been broken; that the voice of God has again been heard from heaven; that Jesus Christ his Son has manifested himself in these latter days; that angels from the courts of glory have ministered to man on earth in the present age; that a sacred record has been brought forth from the ground, disclosing the history of a hemisphere and bearing the same truths as those recorded in the Bible; that a prophet, seer and revelator has been raised up to bring in the last dispensation; that apostles and other inspired servants of God now minister among men; that the Church of Christ, with all its former organization, ordinances, gifts and spiritual power, has been reorganized on earth; and that communications may be had with Deity by men and women of faith now, as at any period in the world's history, the servants of God are met with the assertion that the day of revelation has long since passed, and that they must of necessity be either impostors or deluded, because there is to be no more scripture, prophecy, miracles, angelic ministrations, visions or actual communications from heaven to earth. This popular error is fostered and propagated by the ministers of various so-called Christian denominations, and is accepted by the masses of the people as a settled and foregone conclusion. On what grounds is such an irrational position assumed? Is not the Almighty declared in scripture to be unchangeable? Has not his work on earth always been conducted by men divinely chosen, appointed and inspired? Is there not as much need of divine revelation to settle religious feuds and doctrinal differences in the 20th century as at any previous period? Would not the word of the Lord be of much more value to mankind than the varied opinions of uninspired men, no matter how great may be their human learning? Ought not the inhabitants of the earth to be not only willing, but eager, to receive a message from the eternal worlds? "Ah!" exclaims the objector, "but there were to be no more prophets after Christ. He finished the divine plan and completed the revelation of God to the earth. He warned his disciples against false prophets and false Christs, and said if it were possible they would deceive the very elect." Does not the very fact that Christ said there would be false prophets, convey the idea that there would be true prophets also? If there were to be no more true prophets, it would have been easy for the Savior to plainly say so, and thus there would be no place left for deceivers. But he declared emphatically: "Wherefore, behold, I send unto you prophets and wise men, and scribes: and some of them ye shall kill and crucify, and some of them shall ye scourge in your synagogues, and persecute them from city to city" (Matthew 23:34). Were not prophets established in the Church of Christ as members of his body? Read I Corinthians 2:28: "And God hath set some in the Church; first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." Did not Christ promise his disciples that after he went away the Comforter should come? And was not one of the offices of that Spirit to show them "things to come?" (John 16:13). Was not the gift of prophecy bestowed upon members of the Church of Christ as one of the manifestations of the Holy Spirit? (I Corinthians 12:10). And can anybody possess the true testimony of Jesus without that Spirit? The angel that appeared to John the Apostle said: "The testimony of Jesus is the spirit of prophecy" (Revelation 19:10). Paul prayed for the Ephesians. "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him" (Ephesians 1:17). If revelation and prophecy ceased with Christ, what about the New Testament, all written after his death and resurrection, by men now believed to be inspired? Did not the Apostle John behold a glorious vision and receive a grand revelation, when banished to the Island of Patmos? Here again the objection will be raised. "But that revelation was the last communication from heaven, and its closing chapter forbids any further revelation." That is also a popular error promulgated by men professing to be ministers of Christ, and finding themselves destitute of divine power and inspiration. Here is the passage they quote: "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book" (Revelation 22:18). It is astonishing how plain and simple language can be wrested from its evident meaning to suit the purposes of sophistry. There is not a word in that text which conveys the remotest intimation that revelation and prophecy were to cease, or that God would no more speak to man. It is a prohibition against the addition by man of anything to that which God reveals. The next verse forbids the taking away of anything from the "book of this prophecy." That is, the Book of Revelation. These commands have reference to that one book, and that only. The compilers of the New Testament have placed it last in the collection of scriptural books, and the strained, unnatural and absurd application which has been made of the words we have quoted have been attached to the whole volume of the Bible. It is all wrong and ridiculous. The idea that the Almighty placed a seal upon his own mouth when he simply forbade men to add to what he said, is certainly most remarkable for sane people to entertain. If that singular notion were correct, then both the angel who gave the revelation, and John who received it, violated the heavenly injunction, for we read that the angel gave to John a mission in figurative manner, which he thus explained: "Thou must prophesy again before many peoples, and nations, and tongues, and kings" (Revelation 10:11). It is well known that the epistles of St. John were written after he received the revelation on Patmos. While the true Church of Christ remained on earth the Spirit of revelation and prophecy also remained. When that spirit departed there was but a dead form left. Only by the restoration of divine communication with man could the Church of Christ be re-established on earth. Only by raising up a prophet to commence the latter-day dispensation could our heavenly Father maintain his invariable method from the beginning of the world. And instead of men, professing to be his servants, opposing and fighting against divine revelation, they ought to hail with gladness the re-opening of the heavens and shout for joy that the rays of the Millennial morning have burst upon the world. It is passing strange that persons familiar with the prophetic writings of the Bible could hold the opinion that there would be no revelation in the latter days. The Bible teems with prophecies of the latter-day glory, when the mightiest miracles ever wrought by divine power should be displayed; when God should set up an "ensign for the nations," "assemble the outcasts of Israel," gather together "the dispersed of Judah from the four corners of the earth," and not only repeat the wonders of the Mosaic journey from Egypt to Canaan, but display his power to such an extent that it will no more be said, "The Lord liveth which brought up the children of Israel out of the land of Egypt; but, the Lord liveth which brought up and which led the seed of the house of Israel out of the north country and from all countries whither I had driven them" (See Isaiah 11:6-16; Jeremiah 23:3-8; Zechariah 10:6-11). Not only is the Lord to gather Israel and Judah, "with a mighty hand and a stretched out arm," but he is to bring "his elect together from the four quarters of the earth." They are to go up into the tops of the mountains, where the house of the Lord is to be reared, from which his law is to go forth, and where his people shall learn of his ways and walk in his paths. When he has rebuked the nations, and cleansed the earth from its iniquity, so that the meek shall inherit it, he is to pour out his Spirit upon all flesh, with the result not only that his sons and his daughters shall prophesy and see visions, but "they shall all be taught of God, until "the earth shall be full of the knowledge of the Lord, as the waters cover the sea (Joel 2:28-32; Isaiah 11:9; Micah 4:1-7; Isaiah 35; Isaiah 54:13). That there was to be a new and final dispensation after the great apostasy from primitive Christianity foretold by the apostles, is evident from the statement of Paul in his Epistle to the Ephesians. He says: "Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself, that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him" (Ephesians 1:9, 10). How could this, the greatest of all dispensations, be ushered in without a prophet and without revelation from God? Did the Almighty ever commence a dispensation since the world began without a prophet to declare his word and without revealing his will? The Apostle Peter calls this great dispensation "the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began," in which Jesus Christ is to come in glory (Acts 3:21). If all things are to be restored in that great gathering dispensation, then prophets must be restored, revelation, angelic visitations, gifts, signs, miracles, and all the manifestations of former times must also be restored. For, the consummation of all things is to be accomplished, and the earth be prepared for the presence of its rightful ruler, its Redeemer and King. Be it known to all people that the Lord, in his infinite mercy, has once more opened the heavens and revealed himself to man. The last dispensation has been commenced. The voice of Christ has again been heard. Angels have come down from heaven to earth. Prophets, apostles and other inspired men declare the word and will of the Lord. A sacred record of the ancient people of a vast continent has been brought out of the ground, and, united with the Jewish Bible, bears witness that God is the same yesterday, today and forever, and that by faith mankind in all ages may learn of him and have communion with him. The gospel of Jesus Christ is being preached in all the world as a witness to all nations, baptism is administered by divine authority for the remission of sins, the Holy Ghost is conferred as of old, by the laying on of hands of men clothed with the Holy Melchizedek Priesthood, the unity of the faith is enjoyed, the sick are healed, prophecies are uttered, the gifts of tongues and of interpretation are attainable, and by visions and dreams and the witness of the Comforter, God is testifying to those who receive his word, that he has commenced the great latter-day work spoken of by his holy prophets. The man chosen of God to commence the work of the last dispensation was Joseph Smith, who was slain at Carthage, Illinois, for the word of God and the testimony of Jesus. No prophet who ever lived on earth, except the Son of God himself, accomplished a greater work, brought forth more truth or received greater revelations from on high than he. Having finished the grand mission required of him by the Lord, he sealed his testimony with his blood, and stands with the martyrs who will be crowned in the presence of God and of the Lamb as kings and priests unto them forever. The truth of this testimony has been sealed upon the hearts of many thousands of people, who rejoice in the certain knowledge that they are accepted of God. And this knowledge may be obtained by every soul who shall believe in Christ, repent of sin, be baptized for the remission of sins, and receive the laying on of hands for the gift of the Holy Ghost. Therefore, O reader! Come unto the light, obey the gospel and be saved! This is the only way of eternal life and everlasting happiness in the Father's presence. RAY NO. 10. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John 3:5). This sweeping declaration was made by Jesus Christ to Nicodemus, when that prominent Israelite visited the Savior at night. The Apostle Peter said concerning Jesus Christ: "Neither is there salvation in any other; for there is none other name under heaven given among men whereby we must be saved" (Acts 4:12). The words of Peter were spoken when he was "filled with the Holy Ghost." The words of Jesus came from him as the Son of God. They vitally affect the whole human family. They being true, not a soul can enter into the kingdom of God unless he or she is a true believer in Jesus Christ, and has been born of the water and of the Spirit. Even Christ himself had to comply with this law in order to "fulfill all righteousness." He was born of the water in his burial by baptism in Jordan, and his coming forth from the womb of waters; he was then born of the Spirit by the baptism of the Holy Ghost. Here is the example for all mankind, who are required to "follow in his steps." This is the "straight and narrow way." The question which naturally arises in the thoughtful mind on hearing these declarations is, "How could people believe in Jesus Christ when his name was not preached to them?" And coupled with that comes the query: "What has become of the many millions of earth's inhabitants who died without the opportunity of being born of water and of the Spirit?" The heathen nations, worshipping false gods, knew nothing of Jesus as the Savior of mankind. Even the chosen people, Israel, who were under the Mosaic law, did not walk in that way of salvation. Since the days when the apostles and other authorized servants of Christ administered the ordinances of the gospel, and during the times when "darkness covered the earth and gross darkness the people," down to the present age when it is claimed by the Latter-day Saints that the Church of Christ, the holy apostleship, and the fulness of the gospel have been restored, myriads of good people have passed away without receiving that new birth in the manner that Christ declared to be essential. Have they all perished? Is it possible that they are doomed to destruction? Will the eternal Father reject all these his children because they did not obey a law which was not made known to them? Justice, mercy, reason, and common sense revolt at such an idea. As Paul has it. "How then shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent?" (Romans 10:14). Yet the word of God must stand. It endureth forever, and he is no respecter of persons. And he is to "judge the secrets of all men by Jesus Christ according to my gospel." It is for that reason that the gospel was to be preached to "every creature." According to the notion prevalent in modern Christendom, there will be many millions of people shut out of the kingdom of heaven, because they did not believe in a Savior about whom they knew nothing. And it is taught that there is no possible chance of salvation for those who died without faith in Christ. Sectarians sing, "There's no repentance in the grave, nor pardon offered to the dead." The preachers of the sects limit the mercy of God to this probation. They teach that at death the soul goes either to heaven or to hell, and its state and condition is fixed forever. If this awful doctrine were true, Satan would gain the victory over Christ, claiming as his a vast and overwhelming proportion of the human family, leaving to our great Redeemer but a small and trifling troop out of the immense and countless hosts of the armies of humanity. The solution of this, to many, puzzling problem is simple in the light of the true gospel of Christ restored in the latter days. "The mercy of God endureth forever." It is not confined to the narrow boundaries of this little earth, nor tied up within the limits of time. The spirits of men and women are his sons and daughters, whether in the body or out of the body. "His tender mercies are over ALL HIS WORKS." No one can be justly or mercifully judged by the gospel without hearing that gospel, and having the opportunity to receive or reject it. Why, then, should not the gospel of Jesus Christ be made known to those who never heard it in the flesh, after they have left the body and dwell in another sphere? Do not all the sects of Christendom, almost without exception, believe that the spirit of man is immortal, and is therefore living and sentient when the body is dead? And if that is true, are not the spirits of men and women able to receive instruction and information when out of the body? Is it not the spirit of man that receives and stores up intelligence conveyed through the bodily senses? Why should the change called death, which is the separation of the body and the spirit, cut off all means of divine communication to the living, immortal, intelligent being that has simply "shuffled off this mortal coil?" There is no good reason why the spirit thus advanced one stage in its experience should not be capable of still further progress and of receiving light, knowledge, wisdom and religious teaching, especially if information essential to its eternal welfare was withheld while it dwelt in the body. Revelation as well as reason bears testimony that the word of God can be preached to the departed as well in the sphere to which they have gone as on any part of this earthly globe. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water" (I Peter 3:18-20). Here is a declaration which, like a ray from the sun of righteousness, puts to flight the fogs and mists of modern eschatology and opens up to view a vast field of understanding, wherein the justice, wisdom and mercy of God are displayed in glorious review. The spirits of those rebellious people who were destroyed by the flood, after suffering about 2,000 years in their prison house, were visited by the Son of God while his body was lying in the sepulchre. This was in fulfillment of the prophecies of Isaiah concerning him, for instance: "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound" (Isaiah 61:1). And further: "To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house" (Isaiah 2:7). And again: "That thou mayest say to the prisoners, Go forth. To them that are in darkness, Shew yourselves" (Isaiah 59:9). The common notion is that when Christ on the cross "bowed his head and gave up the ghost," he went direct to heaven, as it is supposed all good people do, but on the third day after this, when Christ appeared to Mary, he said to her: "Touch me not, for I am not yet ascended to my Father" (John 20: 17). The time spent by the Savior between his death and his resurrection, instead of being in heaven was among the "spirits in prison," the "captives" whom he went to deliver. Thus Jesus could preach without his body, and the spirits whom he visited could hear also without their bodies. But what was the nature of his preaching to those who were held in captivity? Let Peter answer this question. "For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit" (I Peter 4:6). Thus it appears that the same gospel which was preached to men in the body was also preached to men out of the body, so that all might be judged by the same gospel, which is to be preached to "every creature." That the message of deliverance to the captives and the opening of the prison to them that were bound was successful is evident from the scriptural statement concerning Christ: "He led captivity captive" (Ephesians 4:8). Jesus promised his disciples that the works which he did, they should do also. The mission and priesthood which his Father gave to him he gave also to them. It is therefore clear that the work of redemption commenced on earth will be carried on in the sphere beyond the veil. And that it will be performed in the latter times, may be learned without doubt from the prophecy of Isaiah concerning the end of the world, in which he foretells as one of the events of that period: "And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth; and they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited" (Isaiah 24:21-22). The spirit of man when out of the body, being an intelligent entity, a thinking, progressive and responsible being, capable of hearing, and believing or rejecting truth, must be also capable of repenting of evil and learning to do well. Thus the mercy of God can reach such a being independent of the mortal structure in which it was permitted to dwell on earth. The idea that the eternal future of man is fixed at death comes from a mistaken notion concerning "the judgment day." Both Christ and his apostles taught that the time of judgment was set by the Father to take place "when the Son of man shall come in his glory, and all the holy angels with him" (Matthew 25:31-46). Paul declared that Christ would come to judge the quick and the dead "at his appearing and his kingdom" (II Timothy 4:1). It was at that day that Paul expected to obtain "a crown of righteousness" (Verse 8). And the time of the judgment is fixed in the book of Revelation to be after the resurrection from the dead, when the small and the great shall stand before God, and the books shall be opened, and the dead shall be judged out of the things written in the books, according to their works. The popular notion that final judgment takes place at the death of each individual, and that he is then and there exalted to heaven or thrust down to hell, is utterly wrong and unscriptural. Yet it has prevailed in Christendom for many centuries, and it remained for the prophet of the 19th century, Joseph Smith, by divine inspiration to bring forth the glorious light in the midst of dense spiritual darkness, and show forth them that are dead who could not hear it while living in the by which every soul of Adam's race, either in the body or out of the body, may learn the way of the Lord, the everlasting gospel, the only plan of salvation. It is to be preached to all them that are dead who could not hear it while living in the flesh, and they can repent and turn unto God and be taught the things of his kingdom. The doctrine of purgatory, which is part of the Roman Catholic creed, is a perversion of this doctrine of Christ, but the idea of the former came from a misunderstanding of the latter. There is an intermediate state in which the spirits of the departed remain between death and the resurrection of the body, and, as will be pointed out in a succeeding chapter, there are works which may be performed by the living in behalf of the dead, but only such as are impossible of performance in the spirit world. The Apostle Paul declared that Jesus Christ "gave himself a ransom for ALL, to be testified in due time" (I Timothy 2:6). The time has now come. The testimony of this great truth is proclaimed by prophets and apostles raised up in these latter days, and by the voice of angels from heaven, and by the witness of the Holy Ghost, which bears record of the Father and the Son. Let all people rejoice and praise the Lord for this new revelation of his loving kindness and tender mercies extended over all his works, and let his light shine to the uttermost parts of the earth and penetrate to the darkest abode of the regions behind the veil, that truth may triumph everywhere and God be glorified in the obedience and salvation of his children. RAY NO. 11. "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" (I Corinthians 15:29). This was an argument used by the Apostle Paul with the Corinthians, who doubted the doctrine of the resurrection of the body. It is evident that they were familiar with baptism for the dead. For, the apostle was reasoning with them from what they knew. The influence of Greek philosophy affected the minds of the Saints at Corinth, and the apostle found it necessary to write to them his splendid treatise, to convince them that as Christ was actually raised from the dead, so all mankind should be brought forth from their graves, as the Savior himself declared. And appealing to their good sense, he asked the question why they were baptized for the dead, if, as some among them maintained, there was to be no resurrection of the dead. This doctrine, that the living could be baptized in behalf of the dead, has not been understood in the so-called Christian world for many hundreds of years. It was known to the early fathers, but became obsolete when the authority held by the apostles and their associates was taken from the earth and spiritual darkness settled upon the world. Yet, if that was part of the doctrine of Christ in the Apostolic age, it is part of it now. But who among all the sects of the age teaches it? Who has authority to administer it? Who knows anything of the manner in which the ordinance should be solemnized? It is because of the profound ignorance of modern teachers of religion on this important subject that they endeavor, whenever the text given above is quoted, either to cover it with a cloud of meaningless explanation, or to treat it as unworthy of attention, or to set it aside as something "done away." In the revelation of the gospel of Jesus Christ anew in the present age, baptism for the dead was made known to the Prophet Joseph Smith as a necessary part of the doctrine of Christ. Its purpose, the form of the ordinance, who should administer it, who should receive it, how it would affect both the living and dead and everything to render it acceptable to God and efficacious to the departed, was made known to the prophet of the nineteenth century. It has already been demonstrated that the gospel preached by our Savior and his apostles to the living was also preached to the dead, that is, to the spirits of those who had once dwelt in the body on earth. Also that such persons are capable of receiving the truth, of faith, of repentance, of obedience and reform. It has been further shown that baptism for the remission of sins and the reception of the Holy Ghost by the laying on of hands, both ordinances to be administered by actual divine authority, are essential to salvation. But it will be evident to the thoughtful reader that while the internal or spiritual requirements of the gospel can be complied with by disembodied persons, the outward and material ceremonies are of the body, and can only be performed on the earth. Water is an earthly element or composition of material elements, and pertains to this mundane sphere. It is for this reason that the living must be baptized for the dead. If those who died unbaptized are to obtain salvation the necessary ordinances will have to be attended to by proxy. If any professing Christian objects to the idea of salvation by proxy, the all-important fact that the entire plan of salvation hinges on that principle should be sufficient to sweep away the objection entirely and forever. "The wages of sin is death." "All have sinned and come short of the glory of God." Jesus of Nazareth died instead of sinners. The just was offered for the unjust. The innocent Christ was a substitute for guilty men. The whole doctrine of the atonement rests upon the principle of salvation by proxy. Jesus is called the Captain of our salvation. He is the head of the host of the army of saviors. It was predicted by Obadiah the prophet that, "Saviors shall come up on Mount Zion" in the last days, and "the kingdom shall be the Lord's" (Verse 21). And the inspired writer of the epistle to the Hebrews, speaking of those worthies who through faith performed great wonders and prevailed and obtained a witness from God in olden times, declared: "These all having obtained a good report through faith, received not the promise: God having provided some better thing for us, that they without us should not be made perfect" (Heb. 11:39, 40). Thus the work of human redemption is to be carried on until all the people of the earth shall be judged according to the gospel, every soul having had an opportunity of receiving or rejecting it, either in the body or in the spirit state, and of obeying the ordinances thereof, either in person or vicariously, the living acting for the dead. At the first glance, this doctrine may strike the modern Christian mind as new and dangerous, but the more it is investigated in all its bearings, the clearer its truth is made apparent, and the more glorious it becomes. The thought that those who receive and obey the gospel of Christ in its fulness while in the flesh, can aid in the work of redemption for their ancestors who are in the spirit world, is most delightful to the reverent soul. It shows the value of those genealogies which Israel, the covenant people of God, were moved upon in olden times to preserve. It stimulates the faithful in Christ to good works that they may become "saviors on Mount Zion." It explains how the nations composed of millions upon millions of souls that never heard the gospel or the name of Christ Jesus, may ultimately be redeemed and made heirs of salvation. It points out the way by which Christ shall eventually obtain the victory over Satan and prove himself "a ransom for all," presenting his perfect work to the Father, not one soul having been lost but the sons of perdition, who sinned unto death and could not be forgiven in this world or in the world to come. The ordinances for the dead, as revealed from heaven to the Prophet Joseph Smith, must be attended to in the way provided by the Lord or they will not be accepted of him. They must be administered in sacred places, built according to a heavenly pattern, and administered by those who have authority to loose on earth and it shall be loosed in heaven, to seal on earth and it shall be sealed in heaven. Persons who have themselves complied with the requirements of the gospel may be baptized and administered to in other necessary ordinances for and in behalf of their departed kindred and ancestors, as far back as their line of progenitors can be ascertained. This work must be attended to in Zion. This necessitates the gathering of the Saints, "the elect of God," from all parts of the earth. They are commanded of the Lord to come out of Babylon, that they "be not partakers of her sins, and that they receive not of her plagues" (Revelation 18:4). In compliance with this requirement they are gathering from all nations, to the "mountain of the house of the Lord, in the tops of the mountains, where they can learn of his ways and walk in his paths," and build up Zion, where they can officiate as saviors and prepare for the coming of the Great King (See Micah 4: 1-4; Isaiah 2:2-5; Psalms 102:16). The gathering of Judah is also to be accomplished in this dispensation of the fulness of times. Their gathering place is Jerusalem. They will return to the land of their forefathers chiefly in unbelief. A few of that race will begin to believe that Jesus of Nazareth is the Christ, but the masses of that people will not receive him in that light until he comes and "His feet shall stand again on the Mount of Olives." He will then appear as their Deliverer from the hosts that will assemble against them for a spoil and a prey. They will then look upon him whom their forefathers have pierced, and beholding the scars of the wounds he received when "He came to his own and his own received him not," but hung him upon the cross, will come to the understanding that Jesus is indeed the Son of God as well as the Son of David, and is their Messiah, their Redeemer, and their King. They will then receive his gospel, the only plan of salvation: "a nation will be born in a day unto the Lord" and in the temple that will be reared to his name they will officiate for their dead until all the links in the chain of their ancestry, back to the time when the gospel was on the earth previous to the enunciation of the Mosaic code, the law of carnal commandments, are made complete. All the promises made to Israel and Judah through their prophets will be fulfilled and Christ will "reign in Mount Zion and Jerusalem" and fill the earth with his glory! (Zechariah 14:8-23; Jeremiah 23:3-8; 32:37-44; Ezekiel 34:13-16; 38:8-23; Ezekiel 39; Isaiah 24:23.) While the house of Judah is to rebuild Jerusalem, in expectation of a Messiah, but in unbelief of the Savior and his atonement, the descendants of the House of Israel which was scattered and dispersed among the nations, will gather as the elect of God to the latter-day Zion upon the land of Joseph in the top of the mountains, where the house of God is "exalted above the hills," and where the revelations of his will are made known and the ordinances of his house for the living and the dead can be administered. The blood of Israel, though mixed with that of the Gentiles, is counted as the seed of Abraham to whom the promises of old were made, and not one of them will fail. Their gathering place is on "the land shadowing with wings" which Isaiah saw in vision "beyond the rivers of Ethiopia," where the Lord has "lifted up an ensign on the mountains," and from which his "swift messengers" are now going forth as "ambassadors" of the great King and are bringing Israel from afar to "the place of the name of the Lord of Hosts, the Mount Zion" (Isaiah 18). There, in the temple built to his name according to the pattern he has revealed, baptisms and all the ordinances necessary on earth in the work of salvation for the living and the dead, are performed by divine authority, and there the Spirit of God is poured out in rich effusion, bearing witness to the humble of heart and contrite of spirit that they and their labors of love are accepted of him and sealed and recorded in heaven. There "the wilderness and the solitary place have been made glad" because of them. The parched ground and the thirsty land have brought forth springs of water, the desert is made to "blossom as the rose." There the ransomed of the Lord have come to Zion with songs of everlasting joy. "The place of their defense is the munition of rocks," and they are looking for the time, which is near at hand, when they shall behold "the King in his beauty." (See Isaiah 25; also 32:13-20; 33:15-17; 39:22-23; 42:7-12; Psalm 107:1-7, 33-43; Isaiah 41:18-20.) From the foregoing it will be seen that our heavenly Father is not bound by the small notions and narrow creeds of modern religious sects and teachers. "His ways are not as man's ways, nor his thoughts as their thoughts." "As high as the heavens are above the earth," so is his plan of salvation above the inventions of the worldly wise. The gospel is to be preached to every responsible and accountable creature. They who do not hear it while in the body will hear it in the spirit world, and even those who through folly and darkness received it not will, after having been beaten with "many stripes" and having paid the "uttermost farthing" of the debt thus incurred, have mercy extended to them when justice has been satisfied, and at length through the ministrations of the holy priesthood of God on earth and behind the veil, and the ordinances performed in person or vicariously, all the sons and daughters of God of the race of Adam will come forth from the grave; and finally "every knee shall bow and every tongue confess that Jesus is the Christ to the glory of God the Father." Then Jesus, having finished his work of redemption, will present it to the eternal Father, that he may be all in all. This glorious work for the salvation of the human family is now in progress under the revelation and authority of the Most High, and no matter how much it may be opposed by ignorance or malice, by Satan or foolish men, it will go on to complete and glorious victory. Evil will be overcome, darkness dispersed, Satan and his hosts be bound, the earth and its inhabitants be redeemed, Paradise will be restored, Eden will bloom again, Christ will reign as King, the Tabernacle of God will be with men, and all things above, beneath, around, will sing praises to the Most High, to whom be glory and dominion forever. Amen. RAY NO. 12. "Ye shall know them by their fruits. Do men gather grapes of thorns or figs of thistles?" So said the Savior of mankind (Matthew 7:16). The Latter-day Saints, or "Mormons," as they are commonly called, have been derided and persecuted, and all manner of evil has been spoken against them, even by people who call themselves Christians. That in this, false witness has been borne against them, may be definitely proved if the criterion given by Christ is accepted. Having obeyed the gospel as restored to earth by angelic visitations and administered by divine authority, large numbers of the Saints have congregated in the valleys of the Rocky Mountains in obedience to the command, "Gather my Saints together unto me, those that have made a covenant with me by sacrifice" (Psalm 1:5). And also: "Come out of her (Babylon), my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (Revelation 18:4). In the year 1847 a company of pioneers, led by the Prophet Brigham Young, successor of the Martyr Joseph Smith, who was slain for the gospel's sake, marched from the Missouri River across prairies and mountains, and wastes and rivers, through the wilderness known as the Great American Desert, to the place in the mountains where they had been directed by Joseph Smith when living with them in Nauvoo. On July 24th of that year they halted in the valley of the Great Salt Lake, beheld by Brigham Young in vision before they commenced their weary journey. Not a human habitation was to be seen. The sun-baked land brought forth sagebrush and weeds. Rain was almost unknown and the melting snows from the mountain tops came down but in narrow and scanty streams. But they plowed the parched ground and turned upon it the trickling waters; they sowed in faith and trusted in God for the harvest which alone could save them from starvation. The little band was composed of but 148 persons who had left civilization more than a thousand miles behind. Today over five hundred thousand people, gathered from all parts of the world, dwell in peace and harmony in flourishing cities and towns or upon fruitful farms and luxuriant ranches, reaping the results of thrift and industry and the blessings of God upon the land and upon their labors. In the cities are fine residences, comfortable cottages, business establishments, manufacturing enterprises, railroads, telegraphs and telephones, broad streets lined with magnificent trees and with clear streamlets on either side, lighted by electricity and supplied with pure water from works owned by the people. Grand school houses have been erected, spacious places of worship, noble public buildings and splendid temples costing from one million to four million dollars each. All kinds of grains and fruits and flowers are produced in abundance: the rainfalls have wonderfully increased, springs have burst forth in dry spots, grass grows on the hillsides, and in the meadows, cattle and sheep graze on a thousand hills, and the face of nature smiles and shines with beauty. This marvelous transformation has been brought about by the blessings of Almighty God upon the faith and works of his Saints gathered from afar. Zion that brought good tidings--the everlasting gospel restored to earth--has gone up "into the high mountain." The Spirit has been poured out from on high, and the wilderness has become a "fruitful field." "The people of the Lord dwell in peaceable habitations, in sure dwellings, in quiet resting places." They are sowing "beside all waters." "The wilderness and the solitary place is glad for them, the desert rejoices and blossoms abundantly." They are the "ransomed of the Lord, and have come to Zion with songs of everlasting joy." (See Isaiah 40:9; 32:15-20; 35:1-10.) Every Sabbath day the children assemble in Sunday Schools under a system which is not excelled in any part of the world. In the afternoon and evening the Saints assemble in their tabernacles and meeting houses, and receive instruction by the voice of inspiration and the reading of holy writ. Societies are organized for the instruction of juveniles, of young men and young women, of ladies of mature age and for all classes of the community. To serve God and keep his commandments is held up as the first duty of his people. To labor for the salvation of the living and the redemption of the dead is placed above all earthly considerations. The Church has now in the mission fields eighteen hundred or more missionaries, traveling "without purse or scrip," without pay of any kind, depending upon God and friends whom he may raise up to them for their daily sustenance. The Church organization revealed from heaven is recognized by all who investigate as the grandest and most complete ever known on earth. The industry, order, devotion, unity and brotherly love displayed by the Latter-day Saints are the admiration and commendation of both friend and foe. The work they have performed under divine direction is a marvel to all who have visited the cities of the Saints or know of their achievements. What is the tree that has brought forth those excellent fruits? It is the Church of Jesus Christ of Latter-day Saints. Let the tree be judged by its fruits. It is true that the "Mormons" are a people who have been "everywhere spoken against," but this was a characteristic of the Saints in the original Christian Church. Paul said: "They that will live godly in Christ Jesus shall suffer persecution." Jesus exclaimed, "Woe unto you when all men shall speak well of you." He prophesied of his disciples: "Ye shall be hated of all men for my name's sake." But there are a number of brave men who, after visiting Utah, have not been afraid to speak their honest sentiments concerning that despised people. Among them are the following, whose published remarks are but samples of others that might be adduced: Bishop D. S. Tuttle of the Episcopal Church, who resided many years in Salt Lake City, had the following in the New York Sun: "We of the East are accustomed to look upon the Mormons as either a licentious, arrogant, or rebellious mob, bent only on defying the United States government and deriding the faith of the Christians. That is not so. I know them to be honest, faithful, prayerful workers, and earnest in their faith that heaven will bless the Church of Latter-day Saints. Another strong and admirable feature in the Mormon religion is the tenacious and efficient organization. They follow with the greatest care all the forms of the old Church." Henry Edger says, in the New York Evolution: "Driven by mob violence from one state to another, despoiled of their legitimate possessions --fruits of honest toil--this despised and grossly wronged people found their way at last across the trackless desert and by an almost unexampled perseverance and industry created an oasis in the desert itself." Elder Miles Grant, editor of the World's Crisis, says: "After a careful observation for some days we came to the settled conclusion that there is less licentiousness in Salt Lake City than in any other one of the same size in the United States; and were we to bring up a family of children in these last days of wickedness, we should have less fears of their moral corruption were they in that city than in any other." Gov. Safford, of Arizona, wrote as follows: "They have no drones, and the work they have accomplished in so short a time is truly wonderful. All concede that we need an energetic, industrious, economical and self-relying people to subdue and bring into use the vast unproductive lands of Arizona. These Mormons fill every one of the above requirements." Gen. Thomas L. Kane, of Pennsylvania, after four years' experience with the Mormons, declared: "I have not heard a single charge made against them as a community, against their habitual purity of life, their willing integrity, their toleration of religious difference of opinion, their regard for the laws, their devotion to the constitutional government under which we live, that I do not from my own observation or upon the testimony of others know to be unfounded." Chief Justice White, sent to Utah by the United States government, testified: "Industry, frugality, temperance, honesty are with them the common practices of life. This land they have redeemed from sterility and occupied its once barren solitudes with cities, villages, cultivated fields and farm houses, and made it the habitation of a numerous people, where a beggar is never seen and almshouses are neither needed nor known." The late Hon. Bayard Taylor, United States minister to Germany, remarked: "We must admit that Salt Lake City is one of the most quiet, orderly and moral places in the world. The Mormons as a people are the most temperate of Americans. They are chaste, laborious and generally cheerful, and what they have accomplished in so short a time under every circumstance of discouragement, will always form one of the most remarkable chapters in our history." Notwithstanding the facts set forth in the foregoing, the Congress of the United States was moved upon for several years by anti-Mormon preachers of different sects, and by petitions from good, pious, but deceived "Christian" people, also by adventurers who desired to profit by inroads upon the Mormons, to enact stringent and oppressive measures looking to the suppression of what they called "Mormonism." It was thought by the enemies of the Saints that they could be driven again from their possessions, as they had been driven by mob violence from the states of Missouri and Illinois, where their property became a prey to their so-called Christian persecutors, and where many of their number were brutally murdered in cold blood, their Prophet and Patriarch, Joseph and Hyrum Smith, being among that number. For some time these efforts gave great promise of success. Much suffering was endured by the Saints, but they possessed their souls in patience, having faith in the promises of God made to them through their prophets and apostles, and the testimony of the Holy Spirit. The day of their deliverance from this injustice, sorrow, and tribulation has come. Their true character has been measurably recognized, and Utah has been admitted into the Union as a free and sovereign state, on an equal footing with the other states in the federal compact. There yet remains in the world great ignorance concerning the Latter-day Saints, their purposes and works, their doctrines and teachings, and the spirit and power of their faith. To these they invite the investigation of every rational mind. They urge comparison of their principles, their Church and the ordinances, gifts, and spirit thereof with those set forth in the New Testament, in contrast with the contending and discordant religions of modern Christendom. They know that they have received the truth, and that God has revealed it in the present age. They have obtained a divine witness, every one for himself. They are building up Zion in the West. They are sending forth the gospel into all the world as a witness to the nations before the end shall come. This is a day of warning. It will be followed by a time of judgments. The Lord is about to shake terribly the kingdoms of this world. War, pestilence, famine, earthquake, whirlwind, and the devouring fire, with signs in the heavens and on the earth, will immediately precede the great consummation which is close at hand. These are the last days. All that has been foretold by the holy prophets concerning them is about to be literally fulfilled. The everlasting gospel has been restored to the earth as one of the signs of the latter days. Israel is being gathered. The elect of God are assembling from the four quarters of the earth. The way is opening for the redemption of Judah. Soon all things will be in commotion: "men's hearts failing them for fear and looking for the things that are coming on the earth." The places of refuge appointed are in Zion and in Jerusalem. The Lord, even Jesus the Messiah, will come to his Holy Temple. He will be glorified in his Saints, but will "take vengeance on them that know not God and obey not the gospel." He will break in pieces the nations as a potter's vessel. He will sweep the earth as with a besom of destruction. He will establish righteousness upon it and give dominion to his people. "The meek shall inherit the earth and the wicked be cut off forever." Therefore, repent and turn unto him, all ye nations, and obey him, all ye people, for these words are true and faithful and are given by his Spirit! Salvation has come unto you; reject it not lest ye fall and perish. The time is at hand! Transcriber's Note This version uses Arabic numerals for scripture chapter numbers (e.g. Mark 3) where the original uses Roman numerals (e.g. Mark III). 
48668	----	(MormonTextsProject.org), with thanks to Renah Holmes for proofreading. ANTHON L. SKANCHY A BRIEF AUTOBIOGRAPHICAL SKETCH of the MISSIONARY LABORS of a VALIANT SOLDIER FOR CHRIST TRANSLATED AND EDITED BY JOHN A. WIDTSOE 1915 [Image captioned "BISHOP ANTHON L. SKANCHY. Born, Trondhjem, Norway, Sept. 17, 1839; died Logan, Utah, April 19, 1914."] Anthon L. Skanchy A Brief Autobiographical Sketch of the Missionary Labors of a Valiant Soldier for Christ Translated and Edited by JOHN A. WIDTSOE 1915 CONTENTS I. Early Years II. I Accept the Gospel III. I Go on My First Mission IV. Missionary Labors in Nordland and Finmarken V. Again Before the Courts VI. How I Spent the Winter in Nordland VII. The Lord Sends Me Money and More Friends VIII. I Am Released from My First Mission IX. I Labor in Aalesund X. I Preside in Christiania XI. The Land of Zion XII. My Third Mission XIII. My Fourth Mission XIV. Quiet Years of Home Service XV. My Fifth Mission XVI. The Last Word XVII. The Sixth Mission XVIII. The End of the Journey INTRODUCTION The missionary labors of the elders of the Church of Jesus Christ of Latter-day Saints would form a most interesting chapter in the history of human endeavor. Every experience seems to have fallen to the lot of "Mormon" missionaries, who have labored under every clime and among all classes and races of people. Taken, by a sudden call, from the home, workshop, field, store or office, they have gone out at their own expense, with no special training in speaking or argument, to teach to all the world a system of eternal truth, against which mighty forces have ever been arrayed. The third generation of this volunteer army is now carrying the gospel over the face of the earth, and the vigor of the work is unabated. The plain, unstudied sketch herewith presented of a few of the missionary experiences of an elder who spent a third of his long, mature life in foreign missionary service can be duplicated by hundreds of the missionaries of the Church. Simple and straightforward these sketches are; yet, between the lines, may be read every human emotion, from the highest exaltation of spirit to the darkest despair. It would be well if many such missionary lives could be published for the encouragement of all who desire to battle fearlessly for righteousness. Bishop Anthon L. Skanchy died on April 19, 1914, after a lingering illness of several years. In the midst of the pain of this sickness he wrote these sketches, chiefly of his early mission when he had the privilege of opening the gospel door in the beautifully majestic land of the midnight sun, and of bringing hundreds into the Church. He wrote in his mother tongue, which he loved so well. The eloquent directness, as well as the severe repression of feeling, characteristic of the northern people, are on every page. A few weeks before his death. Bishop Skanchy entrusted his manuscript to me, to do with it as I might see fit. He hoped that, somehow, his experiences might strengthen the testimonies of others. The missionary instinct was strong within him. I have rendered it freely into English, and, while in so doing it has lost its peculiarly eloquent flavor, I hope it has not wholly lost its power for good. I should greatly love to fulfil the wish of the noble author of these sketches, who was the instrument in the hands of God of bringing to the family to which I belong, and to me, the priceless gift of an understanding of the gospel. That thousands of such strong men as was Anthon L. Skanchy could and do find a life's satisfaction in the gospel, in spite of the hardships and contempt they must endure, is a strong testimony of the inherent vitality of the message of the Prophet Joseph Smith. LOGAN, UTAH Anthon L. Skanchy A Brief Autobiographical Sketch of the Missionary Labors of a Valiant Soldier for Christ TRANSLATED AND EDITED BY JOHN A. WIDTSOE. If any of my friends should interest themselves in reading parts of my life's history, of my missions especially in the northern parts of Norway, they may do so in this short report, and they may depend upon it that what is here written is the truth. I. EARLY YEARS. I, Anthon L. Skanchy was born in Trondhjem, Norway, September 17, 1839, the seventh child of Elling Lornsen Skanchy and Mina Ansjon. My father was a sea-faring man, well known, and much sought after as a pilot in northern Norway. He, as many other sea-faring men of that day, became addicted to strong drink, and consequently, though he earned well, there was poverty in the home. My dear mother was compelled to work both day and night to keep the children, who numbered seven in all. From the time I was eight years old, I had to work and earn something for the family. My boyhood was spent by the water, where the great fjord comes in from the ocean. The shore was low and level, and great sand-spits ran out into the water. There the water ebbed and flowed every six and one half hours, through a distance of eight or ten feet. When the water was low, we could go out to the sand-spits into the fjord, and there I used to fish with one hundred hooks on my line, baited with sand worms. The line was left on the sand, with the end secured, and after fifteen hours, the water again was low and the lines lay in the dry sand with the fish that had been caught by the hooks. The fish thus caught furnished some means to the support of the family. As I grew a little older I was employed by a fisherman, who owned his own boat, and with him learned how to fish. I also worked between times in the rope factory, where I later became apprenticed and learned the trade well. The school naturally was neglected, and I was there only once in a while. When I was thirteen years old I began, however, to see the necessity of taking proper hold of my schooling, and determined to use my whole time in the attempt to win back what I had lost. My mother could not earn all the necessaries of life for me and herself, and during this period I learned to know the gnawings of hunger and the effects of hunger upon my system. A young school boy as I was could not grow and develop without proper and sufficient food. Those days I can never forget. My mother had a little house of three rooms, built on rented ground. In a little garden around the house she raised potatoes with which to pay the larger part of the rent on the land. Because of broken health and the weakness of my aged father, he had been compelled to quit the sea-faring life, and had journeyed to his oldest son who lived far up in Nordland. There my father resided until his death. I gave all my time to schooling during three years. I was determined to win back what I had lost, and my interest was centered on the school, and as a result I made good progress. Among other things I was taught the Lutheran religion, and we had regular lessons in the history of the Bible, and explanations of the events and doctrines found in both the Old and the New Testaments. These books on Bible history we were obliged to learn by heart, and I learned my lessons well. This became a good foundation for me in the practice and preaching of my dear religion of the future and, through this knowledge of the Bible, I learned to understand a little of the Lord's dealings with the children of men, which became a great blessing and relief to me in the mission field and at home. After three years of school work I was confirmed, with a very good grade, in the Lutheran church. I had worked now and then in the rope walks and had become greatly interested in this work. I then apprenticed myself to a rope factory, the owner of which was T. H. Berg. I was permitted to remain at home with my mother, and received about $1.12 a week for my support in return for my service. This was pretty good, and occasionally I earned something extra between times. As I remained at home it was possible for me to have a little more liberty than I would have had, had I remained with the other apprentices in the household of the master. Since I had now left the school, in which I had been so intensely interested, I became possessed of a kind of melancholy which led me to seek the Lord and to study religion more closely. I went for help to the Lutheran priest who had confirmed me, and he loaned me several books on religion and other books containing much useful information, in which I interested myself for some time. Nevertheless, I found no satisfaction as a result of my reading; in fact, I hardly knew what I was reading. One Sunday, in the summer of 1860, I went to the church located a short distance beyond the city. A little valley lies by the side of the main road. I went into this valley, under some trees, and bent upon my knees and prayed to the Lord with a loud voice. Immediately came a moment of great exaltation, but followed quickly by a voice which spoke to me in a contemptuous tone: "What is wrong with you? What do you want? You come here and bend upon your knees as a child; you, who have learned your profession so well; you, who have so many friends, and have so much honor and respect! Are you not ashamed?" Under the influence of this voice I began to feel almost ashamed of myself, and of what I was doing. Presently, however, I broke through the mist, and was given power to rebuke the evil spirits and to compel them to draw back. Then a great joy rested upon my soul. I prayed for light. From that time on, I felt as free as a bird in the air. In the fall of 1860, I finished my apprenticeship. In accordance with the contract, I received my last year's pay, $14; a suit of new black clothes; new shoes; a silk velvet hat of the best kind, and, in the evening, a splendid dinner. It was customary at the end of the apprenticeship to do a piece of work as a proof that the business had been thoroughly learned. I was required to make a long rope, used by ships in measuring the number of knots traveled per hour. I made such a rope, and it was accepted as very good by the shipping committee. After my apprenticeship was over I was offered work in the same factory, but with the difference that I was to receive the pay of a master workman. In those days there was great traffic in rope, because wire cables had not yet been introduced, and there was much building and travel of ships in the city of Trondhjem. II. I ACCEPT THE GOSPEL. My uncle Cornelius and his wife, who owned a house in the city, a short time before had been baptized into the Church of Jesus Christ of Latter-day Saints, by the brothers Dorius, who were the first missionaries in the northern part of Norway. I visited this aunt and presented her with a clothes line which I had made. My aunt was a well spoken lady, very fervent in her faith, and she immediately began to bombard me with "Mormonism." In fact, she lent me a lot of tracts and Scandinavian _Stars_ for me to read. These I began to read, and compared what I read with the Bible. I had my own room in our home and spent all my spare time in the study of the Bible and the "Mormon" books. I soon borrowed more gospel literature and studied it, with the Bible, both day and night, and prayed to God for aid and guidance in the investigation. The testimony that I had the truth came to me more strongly, until, as it were, I became transformed both in body and spirit through the saving message of the gospel. In those days, many kinds of spirits made themselves known, but this had no influence upon me, for I had seen even the evil one in the days that I attended school. This may sound peculiar, but I have, in truth, seen with my material, eyes, evil spirits in different appearances, and under such varying conditions that I am absolutely convinced of their existence among us. Both good and evil spirits are among us even here in the valleys of the mountains. I am ever grateful to the Lord that he has permitted me to see and hear such things, as they have been of great use to me in my life's journey. When I investigated the gospel I established an unspeakable faith in the apostle's counsel that the Saints should seek after spiritual gifts. I have the same faith and conviction today. I reflected much upon the message that had come to me, without saying much to any one. There was a missionary in Trondhjem, Thomasen, by name, from Christiania, a well informed and talented man; also another named John Dahle, from Bergen. These missionaries conducted meetings among the Saints, but I did not visit their meetings, for I was very retiring in my disposition. Meanwhile my oldest sister, Mrs. Martha Hagen, had investigated the gospel and was baptized. Shortly afterward I also became so strongly convinced of the truth of "Mormonism" that I went to Elder Thomasen and asked to be baptized. In the evening of the 16th of January, 1861, I was baptized at Trondhjem, under a most pleasant influence. After my baptism, I presented myself at one of the meetings of the Saints. It was the first time that I had attended. Some of the faithful old sisters doubted my sincerity, since I had not before attended their meetings; moreover, it was looked upon as a wonder that a young man, like myself, could face the persecution sure to follow the acceptance of a religion so despised as was "Mormonism." At that time there were few young men in the Church. It was soon proposed that I be ordained an elder. I felt, however, that I was not possessed of the power and information to receive so high a calling, and I asked that the ordination be postponed for some time. In a later meeting it was suggested again that I should be ordained to the priesthood, and I was then ordained an elder in the Church of Jesus Christ of Latter-day Saints. Immediately afterwards I was called to assist the missionaries. Trondhjem, at that time, was notoriously the headquarters of "Mormon" persecution. The authorities had gone to the extreme. They had arrested and severely punished some of our sisters because they had left the legal church of the land and had accepted "Mormonism," and had been baptized into this new Church. Among the sisters so punished were Marit Greslie and Mrs. Olsen, two sisters who later came to Logan and were married to respectable men; also Lena Christensen who later came to Salt Lake City. These sisters were imprisoned and sentenced to five days' imprisonment with a diet of only bread and water. I was also called to the court house at the trial and had to answer many questions put to me by the chief of police. Several of the questions were of such a nature that I did not feel under any obligation to answer them, which did not bring the chief into the best of humor. As a result, the police chief promised me that he should not forget me. He was very bitter in his feelings towards the Saints. "Mormonism" from that time on, became my guiding star. With great interest I accepted the call to help in bearing testimony of the truthfulness of the gospel, and in visiting the Saints in the city and its surroundings. All this time I continued my work in the rope factory, owned by Mr. Berg, under whom I served my apprenticeship. He was a religious man, a dissenter who had some time before left the Lutheran church and now belonged to a local sect. While my master and I walked up and down the rope walk together spinning hemp, "Mormonism" became the theme of the day, during weeks and months. By this time I had acquired many of the principles of the gospel as taught in the tracts of Orson Pratt and Parley P. Pratt, and I was enabled thereby to continue day after day our interesting discussion. After I had joined the Church, since it was very difficult to rent a house where meetings could be held, the missionaries secured the largest room in my mother's house. The missionaries lived there, and conducted their meetings there for several years. Many times the house was bombarded by mobs, and my mother had to go and talk to the people in order to disperse them. After a year or so, the persecution quieted somewhat and life became more peaceful. The missionaries had, as it were, a home with my mother, and many enjoyable meetings were held in my mother's house. After a time my mother also made herself acquainted with the gospel, and developed a faith in it, but was not baptized. On many occasions, during the persecutions, she went out in her garden and preached "Mormonism" to the restless crowd of people standing in the street and around the house. She was well acquainted with the Bible, and at once, when an editor was present in the crowd, he wrote down the principles that she declared to the crowd, and printed them in his paper as the remarkable speech of an old woman. She had a good singing voice and went often to the houses of our neighbors where she sang songs from our hymn book. The missionaries remained in my mother's house, and loved her, during many years, even after I returned from my first mission to Nordland and Finmarken in the northern part of Norway. Several were baptized at Trondhjem. Several changes occurred among the missionaries, and at one time we were in charge of a local elder, who gave us good counsel and guidance. Later we received as our missionary, Hans A. Hansen from Christiansand, who was sent to Trondhjem to care for the new branch there. This man later became my counselor in the bishopric of the sixth ward of Logan. I secured frequently at this time leave of absence from the factory for a week or two at a time, in order to accompany the missionaries on their visits to the surrounding districts, such as Stordalen, Indhered, Seldo, Borseskogen. In this manner I learned to know something of the different conditions that a "Mormon" elder has to meet. Often, though he had money, we could not secure the privilege of buying food, or a place in which to sleep, simply because we were "Mormons." Nevertheless, we were of good faith, though we were many times utterly exhausted by the long distances that we had to cover on foot, without proper food. These experiences were of a kind to give us greater preparation for our important work as messengers carrying the glad tidings of the gospel to the people. We felt much interested in our labors, especially since we had the joy of seeing some of the fruits of them. Thus passed the first two years of my membership in the Church. III. I GO ON MY FIRST MISSION. Early in the spring of 1863 I was called to be present at the conference to be held in Christiania. I resigned, immediately, my place in the rope factory. According to law, six weeks' notice had to be given when a person resigned from steady employment; but if I was to reach the conference on time, I had to leave at once, for at that time there was no railroad between Christiania and Trondhjem. I was, therefore, obliged to tell the owner of the factory that I had to leave in one week. This was a hard nut for him to crack, especially since he had the law on his side. I told him that I was going to the conference, law or no law, and that I was going to be there on time. He finally gave in to my request, and even offered to meet me in the morning of my departure to bid me goodbye, and promised to send an apprentice to carry my satchel to the city limits. On the morning of my departure, the master came, according to his agreement, and brought with him an old school teacher, connected with the church, as I supposed for the purpose of driving "Mormonism" out of me. Their plan did not materialize; our discussions were carried on in a friendly way, and at last they bade me goodbye, and gave me their best wishes for my future. The apprentice came and carried my satchel through the city. Thus I left my native city, to begin the many years of missionary service. A Swedish rope-maker was also on his way to Christiania, and we, therefore, traveled together. We traveled on foot, along the country roads, the 350 miles that separate Trondhjem from Christiania. This was early in the month of March. The roads were difficult to travel for there was much snow. Moreover, neither of us knew the conditions and short cuts of the roads. We had snow shoes along with us, which made our journey more rapid in places where they could be used. On we traveled, day after day; along the valleys, over the hills, now in heavy drifted snow, now where the road was bare from the heavy winds. In the course of our journey, we finally had to climb Dovre mountain, the highest divide in Norway. The mountain side was covered with drifted snow, and it was exceedingly difficult to walk there. One evening we reached the station known as Grievestuen, the first station north of Dovre mountain, and spent the night there on nearly the highest point of the mountain. This is far above the tree line, and no dwelling houses are found so far up on the mountain. The next day we crossed the mountain, for the first time for me, though it was not to be my last. That day we undertook, as usual, almost too much of a day's journey, for we traveled almost fourteen miles through the heavy drifted snow, to the second station from the one in which we had spent the night. Darkness overtook us. The road was filled with drifted snow, and in our worn-out condition we were in danger of giving up and remaining in the snow throughout the night. I had in my pocket a small bottle of camphor drops of which we took a drop now and then. This seemed to help us, and at length, we reached the station. The next morning we walked ten or twelve miles downward into the beautiful and well-known Guldbrands Valley. Some days later we reached the beautiful city of Lillehammer, which lies at the end of the great lake of Mjosen. Ships here take passengers to Eidsvold; but, when we arrived, the lake was still covered with ice and we had to continue our foot journey twenty-eight miles farther. At last we reached the town of Gjevig, where we journeyed by ship to Eidsvold, the railroad terminus, where we boarded the train immediately, and found ourselves in Christiania the same day. The long walk was ended. On the evening of my arrival, the conference began, in the large hall in Storgaden. Elder Rasmus Johansen was president, and the brothers Dorius were also there. I felt like one who has just escaped from a prison--glad and happy. We had a good time together. Nearly all of the missionaries and our local elders were there. During this conference I was called to go to Nordland on a mission, and I received my commission from President Rasmus Johansen. I suppose few of those present knew anything about Nordland at that time. Soon after the conference, I began, alone, my long tramp of 350 miles, northward, to my native city of Trondhjem. On the return journey, however, I took a somewhat different route, through Osterdalen. On this trip, also, I had to walk across a great mountain and as I was not acquainted with the conditions, it was night before I came down from the mountain, into the nearest village. The people had all gone to bed. I knocked on the door of one of the houses. "Who is there?" asked someone. "A stranger who has come over the mountain," said I. "No, he can get no entertainment here," said a woman, briskly. "Hold on," said a man. "A man who has walked over the mountain alone at this time of night needs rest. I have been out myself and know what it means." He dressed himself, opened the door, put good food on the table, made my bed, and said, "Help yourself." This man was one of the many who has secured, for himself, a reward. [Image captioned "MISSIONARY CERTIFICATE OF BISHOP ANTHONY L. SKANCHY. This certificate, issued in 1863, bears the endorsement of different police officers, under date of Nov. 2, 1863; June 10, 1864; and May 24, 1865."] I came finally to the city of Roros, where many of my family lived, and to whom I bore my testimony. At last I reached Trondhjem where I secured work again in the rope factory, and where I worked during two weeks, in order to earn enough to buy a steamer ticket to the place assigned to me for my missionary labors. At that time, the missionaries were sent out without purse or scrip, and depended entirely upon the promises of the Lord. IV. MISSIONARY LABORS IN NORDLAND AND FINMARKEN. The 27th of May, 1863, I took passage with the steamship _Prince Gustaf_, and with God's mercy of eternal salvation before me, I bade my dear mother goodbye. With joy in my heart I went out to carry the message of the everlasting covenant, to preach the gospel and to battle for the cause of truth. The first island I visited was Degoe. It lies off Helgeland. There I bore my testimony to the people, and distributed books and tracts wherever I went. I then traveled to Harstad, from there to Qvarfjorden where there was a family who belonged to the Church, and then along Kadsfjorden where there also was a family belonging to the Church. Then came numerous long visits among the many deep fjords and sounds of which Nordland mainly consists, and upon the islands, most of which are thickly peopled. I traveled by boat, sailship or steamship, as opportunity offered. I tramped from island to island, over mountains and valleys, visited houses and fishing districts, and had opportunity to bear my testimony before many people. I visited nearly all of the inhabited islands, fjords and sounds in Nordland. There I met many kinds of people,--priests and school teachers, and many people well versed in the Bible. The people in Nordland seemed to me to be better posted on the Bible than in any other place in Norway. The few Saints whom I found scattered on the different islands were visited, but, soon after I reached there, two families who belonged to the Church emigrated to Zion, namely Pollov Israelsen, and Peter Hartvigsen. My greatest interest and joy was my mission work; this I can truthfully say. Nordland begins several miles north of Trondhjem, where the Atlantic ocean crowds in and follows the Norwegian coastline northward and washes the old steep rocks of the shore, until the famous North Cape is reached, a few miles from the widely known city of Hammerfest. Hundreds of tourists from various nations visit this place every summer. Here they may see the midnight sun circle around the horizon, through two long months of summer. After we leave North Cape the coast line draws north-east and east to south, until the great Atlantic ocean surrounds Norway's northern, barren and fjord-furrowed coast. This part of Norway is called Finmarken. The country is here very barren. No vegetation, excepting grass, is found, and the population, chiefly Finns and Lapps, live on the mountains and care for their great herds of reindeer, or, they live on the islands and fish from season to season. Fishing, as is well known, is the life-blood of Norway's industrial existence. I give these facts because this great mission field is little known, even now, in our Church history. I was called to go on a mission to Nordland, which includes many cities such as Namsos, Bodo, Harstad, and Tromso. The last mentioned city lies 875 miles north of Trondhjem, and Vardo, the most distant of the cities lies 1,400 miles north of Trondhjem. This vast territory was, therefore, my mission field. In this field only ten souls belonged to the Church at the time I came there. These few had been baptized by Elder Ola Orstend who was the captain of a trading ship, and who later became postmaster in Cottonwood, Utah. The people in that part of the land did not always deem it proper for me to preach "Mormonism" and to administer the ordinances of the Church. Consequently, during the time I spent in that country, I was arrested seven times, carried over land and sea in boats and steamers as a prisoner, tried in various places, and was sentenced to imprisonment six times. The first time I was given six days imprisonment with only bread and water for food. This was in the city of Tromso. In the prison I had to mingle with thieves and murderers. I was assigned a little room in the attic with a tiny window in the east, and a hard bed hanging by hinges on the wall so that it might be dropped down when it was to be used and lifted again when not in use, so that there would be some room for me in which to move about. A tiny table and a tiny bench constituted the furniture. I had a small piece of sour, coarse bread, and all the water I desired, every twenty-four hours. The cause of my sentence was illegal religious activity. When I had earned my freedom, and was let out of the prison, I began again to bear my testimony among the people and to distribute books and to hold meetings, and to baptize those who were converted to the saving message. The tracts that I distributed found their way to many of the honest in heart. I heard at one time of a man far away in Finmarken who desired much to see and speak with an elder. He had read something in some of our books that had reached him. I had then just come out of the prison in Tromso. I bought a ticket on a steamer to a station known as Hasvig, on the east side of the great island of Soro. He who desired to meet an elder of the Church lived in Ofjorden, west of the island, nearly thirty-five miles away, over great mountains and morasses. Since I had never been in this place, I wondered if I could find my way to it. The only road was that made by the goats as they traveled back and forth between the watering and feeding places. The steamship was to arrive in Hasvig at two o'clock in the morning. It was the 16th day of September. I was the only deck passenger on the ship. As the night went on I became very anxious about the manner of my reaching my destination, and when all was quiet on board I went forward on the ship, bowed before the Lord and prayed to him, in whose service I was traveling, to guide my footsteps and to care for me on this particular task. I became surrounded by a great light and a voice said to me, "Be of good courage. You are not alone. Whatever is necessary will be given you." I cannot describe how happy I felt. At two o'clock in the morning the steamboat whistled and we stopped at the station of Hasvig. There was no landing place there at that time, so the postmaster came out with a boat to deliver and receive the mail. I was the only passenger he brought away. He asked me where I came from and where I was going. I told him and he invited me immediately to go with him to his office. He said, "My housekeeper has always a cup of coffee ready for me when I am up at night to get the mail." Afterwards he went down with me to the shore and took me to a freight boat which was about to travel up the fjord the way I was going. The postmaster asked those in the boat to take me with them as far as they went, and told me it was best for me to begin my foot journey at the place the boat would stop. I continued with the boat to Sorvar, which we reached at ten o'clock the next forenoon. Great fishing districts are located there. I had been up all night, and I was very tired. A fisherman whom I met asked me to go with him to his place and he would make some coffee for me, for he understood that I was tired. As my strength returned to me I began to bear my testimony to them. After an hour's time, one of the many who had gathered to listen to me, invited me to go with him to his house for dinner, after which he took a boat and rowed me across the sound. On this journey our time was occupied in explaining questions which he directed to me. He was very much interested. After we crossed the sound he hired a boat and we rowed up to the head of the fjord. Here we found shelter for the night with a family of Laps. When they heard where I was going, one of the Lap women said she knew the road well and offered to go with me and to show me the road over the mountains, about seven miles. We reached Ofjorden, my destination, early in the afternoon and was welcomed by the man who had desired to see a "Mormon" elder. This man, for some time, had held a position similar to that of probate judge, but had resigned his position and was now living quietly and was being cared for by a housekeeper. It was peculiar that the man who had heard me speak on the island, and who had rowed me across the sound, had followed me the whole distance. I held a meeting with them and spoke to them the whole day of my arrival and the day after. My friend the fisherman returned, at last. The day afterward I baptized the old probate judge; later his housekeeper was baptized, and at last the Lap woman who had acted as my guide over the mountain was baptized. When this had been accomplished the Lap woman guided me back straight over the mountain, to Hasvig where I had left the steamship early in the night just a week previously. The vision that I had had on the deck of the ship that night had been literally fulfilled. Everything that was necessary had been given me. I felt very grateful to the Lord for his fatherly care and guidance during the week. Afterward I visited the huts of the Laps on the shore and slept one night with them. They received me with much kindness, invited me to eat with them and desired much to listen to what I had to tell them. I held a meeting with them and sang for them. They all felt well, as did I also. V. AGAIN BEFORE THE COURTS. I had a sister five years older than myself who was not in the Church, but was a private teacher in the family of Mr. Miller, a merchant in Kovaaen, about one hundred seventy-five miles south of Tromso. Mrs. Miller was slightly related to the Skanchys. At one time I had been kept in prison in Tromso during twenty-one days, waiting for a session of the court at which I could be tried. At last I was sent by steamship to Kovaaen, where a court was to be held. We left Tromso about ten o'clock in the evening. There were many passengers on board, especially on the deck. It was one of the mild, beautiful summer nights of Nordland. The steward who had my ticket and was supposed to take care of me desired to have a little fun with the "Mormon" preacher, but apparently he made a wrong calculation, for when he attacked me with improper words, I talked back to him so loudly that the captain on the bridge came running down to the steward and took him by the coat collar and put him under arrest, saying that he had no right to make life disagreeable for a prisoner. The steward remained under deck as a prisoner during the whole day. At once, as a result of this episode, I was surrounded by all the passengers on the deck, and as I stood on one side of the deck the little ship began to tip. The captain very politely asked me to stand in the middle of the deck. I felt then that I had a good opportunity to preach and to answer the questions that might be put to me. The people again gathered about me, and I stood there and defended the cause of truth from twelve o'clock at night until five o'clock in the morning. At that time a lady of the first class came to me and offered me something to eat. This food strengthened my body. Thus, in my life's experience, I have been occupied a whole night in battling for the cause of truth. On this occasion I felt that I was not alone, but that I was powerfully supported by the Lord and his influence. At seven o'clock in the morning we reached our destination, and two of the civil authorities came on board. They both greeted me, as I had long been acquainted with them. At eight o'clock we reached the place where the court was to be held. The courthouse was on a little hill rising abruptly from the fjord. Mr. Nordrum, the court clerk, and his deputy went at once into the house which was occupied as a dwelling house, and where the family were eating breakfast. Mr. Nordrum was a liberal-minded man and he said to Mrs. Miller, "Have you a comfortable room that we can have, as we have a prisoner along with us?" "What?" said the lady, "a nice room for a prisoner?" "Yes," he answered. "It is no ordinary prisoner. It is the 'Mormon' preacher, Skanchy." My sister, who was standing by the table, heard this and almost fainted. She left the table and went weeping down to the shore where I was standing, threw her arms about my neck, kissed me, and cried again. All this was done to the great surprise of my fellow passenger, the lady who so kindly gave me a bite to eat earlier in the morning. This lady soon heard that I was her brother. This also brought tears from the lady, who said, "I would give a great deal if I had such a brother, for he has been on the battlefield all night and has won a victory." All this occurred on Sunday morning. I was given a good breakfast in a large, well-furnished room in the building. The court clerk came to my room, greeted me in a friendly way, and told me that my hearing should be the first one so that I could be released early. At eight o'clock Monday morning, I was called into the court room where I was examined concerning my great crime against the Norwegian law, namely, that I had freely preached the doctrines of the Bible and performed the ordinances of the gospel which should be done only by the Lutheran priests who were paid for so doing. The court clerk, Mr. Nordrum, of whom I have spoken, felt well towards the "Mormons" and treated them with much respect, but he was obliged, of course, to do his work in accordance with the laws of the land. The only judges who were after us were those who wanted to make a reputation for themselves by persecuting the "Mormons." This bitter trial was similar to the many others to which I had been subjected. Upon the request of the court, I bore a long testimony to the truthfulness of "Mormonism," all of which was written down in the records of the court. All of it was read to me again, so that I might correct it, if I so desired, before it became a permanent part of the court records. I thought this was not so bad, as my testimony had been written into the official records each time that I had been before the courts. As a result a great deal of "Mormonism" stands recorded in the official records of northern Norway, as a testimony against the unjust persecutions to which the servants of the Lord have been subjected. My case now went to a superior officer for his consideration, and I was set free until such time as he might pronounce judgment upon me. The day after, the clerk of the court, Mr. Nordrum, offered to take me on my journey with him, in a large row boat which belonged to the city. It would be at least a week before the steamer arrived. The boat had four men as rowers. The clerk and I sat at the back of the boat on a comfortable bench, and during the eight hours of the trip discussed the gospel. We came during the day to a large island which was densely populated and there, in accordance with my wishes, I was set on land. On this island I took up my work with much satisfaction, and continued it from island to island. I will say here again that my mission work was of greatest interest and joy to me. When I saw the fruits of my work, as I took the honest in heart to the water's edge and there baptized them, I felt that it was the most glorious work any mortal could perform. No sacrifice seemed too great, for I felt as if my whole system was swallowed up in "Mormonism." The experiences which I won by my work in Nordland, the long journeys by land and water, the sacrifices and the suffering I had to endure, such as hunger and loss of sleep, will always remain in my memory, and they were no doubt for my good. I learned on this mission great lessons, and the Lord be praised therefor. VI. HOW I SPENT THE WINTER IN NORDLAND. I continued my work until late into the fall and early winter, as long as I could find the people at home. When winter opened, most of the able-bodied men voyaged to the fishing districts and worked there throughout the winter. Especially did the fishermen gather in the famous fisheries of Lofoten, where thousands of men and boats assembled each winter while the women, children and the aged remained home on the islands. At that season so much snow falls that it is almost impossible to travel from place to place. I was in considerable distress, for I hardly knew what a poor missionary could do during the winter to perform his duties and to measure up to the responsibilities that had been placed upon him and be true to his call. This great problem filled my thoughts. I presented the matter to Him in whose service I had been called. The result was that I obtained the testimony that I should go wherever I could find people and work with them just as far as I could. Consequently, I started out for the fisheries where the men gathered for the winter. First I went to the island of Hatsel, and from there to a place near Lofoten, in the midst of the wild ocean, and hired out to one of the fishermen, the owner of a large boat. There were six of us in the boat, and during the winter we fished with all our strength in the great Atlantic Ocean. An old house stood on the shore, at a point known as Qualnes, in which the fishermen lived during the fishing season. Twelve men, six from our boat and six from another, lived in the large, one room of the cabin. Here we cooked and slept; but it went pretty well. As I was quick, strong, and endured the sea without becoming sick, I felt that I never needed to take a place inferior to any of the other men. My associates were raw, uncultured seamen. I thought to myself, "Here is something for me to do." I went out among the great rocks that littered the coast and had my prayers and communions with the Lord. Soon I acquired influence over the men and began to teach them to refrain from their fearful swearing and cursing, which they continued from morning until evening. They all knew that I was a "Mormon" preacher. Our captain was the first to stop swearing; then the others, and finally they developed a very great respect for me. Whatever I said, they accepted as being right. In the end they developed such a love for me that when the fishing season was ended, and I bade them farewell, tears came into their eyes. This was the first winter of my first mission, and the first winter that I spent as a fisherman on the wild ocean. From the fisheries I sailed to the island of Hatsel where my winter's captain lived, and visited for a short time with him and his family. I received my $34 for the winter's work, and went joyfully on my way, to continue my mission over the country. VII. THE LORD SENDS ME MONEY AND MORE FRIENDS. The second summer of my mission was used chiefly in preaching to the fishermen. I traveled from island to island, from shore to shore, over mountains and valleys, and I won numerous friends. Many were baptized and more were left with a testimony. I was arrested, of course, and on one occasion was given eight days' solitary confinement with only bread and water to eat. In the fall my means had all been consumed, and the snow water ran in and out of my boots. I succeeded in borrowing about five dollars from a friend, who was not in the Church, and that put me in tip-top shape again. On my journey I secured many subscribers for the _Scandinavian Star_, which also helped to spread the gospel. The second winter came, and I received a letter from Captain Christian Hansen, with whom I had labored the preceding winter, asking me to report at his home the first of January, 1865. It was about the middle of December that one of the brethren who took a boat and rowed me into Gosfjorden, whence I could walk over a mountain, about fourteen miles, until I would be opposite the island which was my destination. The country here was very wild and open, and had great chasms running through it. It was very easy for a person to become hopelessly lost in a maze of wonderful natural phenomena. I bade my good brother goodbye by the ocean side; he gave me explicit instructions for my guidance. I was to go in a straight line southward, and I would reach my destination. As much snow lay on the ground, I took a pair of skis and carried my clothes and books in a satchel on my back. Within five minutes after starting, the air became filled with snow, so that I could not discover which was south or north. To go back was impossible, for no one lived by the fjord; the boat had gone back, and I stood alone in the solitary, mountainous wilderness. However, this did not frighten me, for I felt that I was directed by the Lord. I turned about to get the direction I had taken in the beginning, and then sighted ahead, as best I could, in the same direction to some bush or other natural object. This I repeated, over and over again, and in that fashion I traveled the whole fourteen miles in the midst of a terrific snow-storm. The snow was so soft that my skis sank down in it until I was in the snow almost up to my knees, and I could hardly see the end of my skis, as I brought them out of the snow. Naturally, my progress was slow. Night came and darkness overtook me, but for me there was light, nevertheless. At nine o'clock that night I reached the shore. It was joy to take the skis from my feet and walk on the sand among the great rocks. I saw a house on the shore about a mile away. I went in there and asked for lodging. I was so overcome by weakness from the hard journey of the day that I could scarcely speak. The man in the house, however, understood what troubled me, and placed me in a chair by the warm stove; then he took my boots from off my feet, and brought me from the cellar a bowl of home-made malt beer. After I had become warmed, he asked me to sit up to the table and eat. I did this in a great hurry. This poor fisherman's home was the only house on this side of the island. After I had eaten, the wife made the beds. She put clean sheets and pillow slips over a good straw mattress covered with an old boat sail in the corner of the one room in the house. After prayers, it seemed that they knew who I was. I was then made to sleep in their own bed, while they slept on the straw bed made in the corner. The next morning we had a modest breakfast, and the man rowed me across the sound to the next island, and would not take the slightest pay for what he had done. I then walked across this island and found a man to ferry me across the next sound. For this service the ferryman demanded twenty-five cents. This was the last money that I had. I gave him the money and he set me ashore on a sand ridge that jutted out from the island into the water. He immediately rowed back to his own island. There I stood, alone, penniless and in a strange place. With a heavy heart I gathered up my satchel and my coat and looked around for my directions. There, as I looked, by my side and on the sand, lay a little pile of money in silver and copper coins, totaling nearly a dollar. I was so affected by this unexpected relief that I sat down on a stone and wept for gratitude. I wondered how this money had been left, and came to the conclusion that some fishermen had probably been selling fish among the neighboring islands and had placed the money that they received, as is very common, in the bailing dipper of the boat; on their way back they had forgotten that the money was in the bailing dipper, and in bailing out the boat had thrown the money accidentally on the sand-ridge on which I had landed. However, it had happened. It was another testimony to me that there is One high above us, who sees and knows all things. He knew, no doubt, that I had paid out my last money, and therefore guided my boat so that I landed where this money had been lost. I was grateful to the Lord. I continued my journey from island to island, and at last reached the island of Hasel, where I was received warmly by Captain Christian Hansen and his wife. This time he offered me a much better position in the fishery than I had the previous winter. I was to be with him during January, February and March. He was to furnish the fishing apparatus and my provisions, and we were to divide equally the products of my labor. I agreed to this and we sailed away. We lived this winter also in the old log house, and all went fairly well. When the fishing season was ended, and the account was to be settled, I found that my share was about fifty dollars. I paid my debts and continued my journeys again. VIII. I AM RELEASED FROM MY FIRST MISSION. At last I came to the town Vardo in Finmarken, the most distant city in my field, where I remained a few weeks. While there I went out on the ocean and fished. Instead of nets, hooks and lines were used. The whole ocean was so filled with fish that it seemed as if it were a great pot in which fish were boiled. It was a common experience that heavily weighted fish lines could not get past the mass of fish. On this trip I was arrested for preaching the gospel of Christ and brought by steamer to the city of Hammerfest, where sentence was pronounced on me; and from there, in another steamer to Tromso where I spent ten days in prison on a diet of bread and water. I learned many things from these seasons of imprisonment. I was a young man, healthy and strong, accustomed to moving quickly in my work, and I found that this diet of bread and water did not agree with me; especially as I was given a tiny piece of sour, heavy, dry, coarse bread, about the size of half of my hand, every twenty-four hours. As the days went by in prison, I must confess that I became very hungry and that it caused sleeplessness. I was able to sleep about two hours each night, and would awake weak and tired. I dreamed usually that I was feasting on an abundance of things to eat and drink and then would suddenly awake hungry and weak, dizziness and headache overmastering me. I lay on my hard bed hoping for the arrival of day because I could then divert my thoughts a little better. These seasons of imprisonment tired me severely. None can fully understand it unless he has experienced it himself. It brought to my mind the words of the Prophet Isaiah, "It shall even be as when a hungry man dreameth, and behold, he eateth; but he waketh, and his soul is empty: or as when a thirsty man dreameth, and behold, he drinketh, but he waketh, and, behold, he is faint, and his soul has appetite: So shall the multitude of the nations be that fight against Mount Zion." I thought to myself that he who spoke those words had undoubtedly had experience in it. During the month of July, in 1865, the third summer of my labors in Nordland, I received my release from this mission, from Elder George M. Brown, who then presided over the Norway conference. I wrote to all the Saints in Nordland's branch to meet in the historical place Bjarkoe at a stated time. All of the Saints came to the meeting, as also strangers. My sister in the flesh, Amelia, came there, also, and was baptized. We partook of the sacrament together, and for three or four days we had a most enjoyable time. At last, then, I bade farewell to my brethren, sisters and friends, and to Nordland with its many islands, fjords and great and beautiful mountains, forming a landscape so brilliantly equipped that it does not stand second to any that I have seen. The impressions which became stamped upon my mind during my mission up among the people of northern Norway, in the days of my youth, will never, I believe, leave me, for one might learn more up there than can be learned in a university. Before I leave this extensive and valuable mission field, I will add my modest judgment of this great and beautiful country, with fjords and sounds, islands and high mountains covered with leafy trees, reaching down to the shore, with the background of high cliffs and barren mountains, covered with patches of trees and moss, where the Laps watch their great herds grazing in the small mountain valleys. All about, are every kind of feathered life, representing the birds of the ocean, among which the eider duck is a prominent feature. It seems as if Nature has here made attempt after attempt to invite wealth and beauty to the children of men. Three months throughout the year the midnight sun shines; the great ocean teems with measureless wealth of food for man. Wherever one turns there is something attractive to behold. Not only is the eye pleased, but the spiritual intelligence is touched as well. To me it was as if, in this rugged nature, a new world of inspiration and introspection came from God, who from the beginning had organized the whole land. No wonder that thousands visit summer after summer this land of the midnight sun, this wonderland. I took passage homeward in a steamer under Capt. J. S. Green, a friend of mine, and a member of the Church. I was very grateful to the Lord for his fatherly care and protection over me during my honest labors both on land and sea; and though I felt myself a very humble and imperfect messenger of the great and noble work, I also felt that the Lord was satisfied with my work, and that the honor belonged to him. At last I reached Trondhjem and had the joy to greet my dear mother again, together with my brethren, sisters and friends. I remained a few days with the missionaries, who still roomed in my mother's house, and held several meetings. Then I bade my mother farewell again, and began my long walk to Christiania, and again had the opportunity of walking over the Dovre mountain alone. I reached Christiania in due season, about two and a half years after I set out on my mission. [Image captioned "LATTER-DAY SAINTS' MISSION HOUSE, CHRISTIANA, NORWAY."] IX. I LABOR IN AALESUND. I was retained as a missionary, but was now at liberty to go wherever I wanted. I said goodbye, and journeyed on to Guldbrands valley where I thought there would be a good field for work, as the whole valley is thickly populated. From there I went to Roms valley and at last reached Aalesund. In this city I found a sister whom I had baptized in Nordland and who was now married to Mr. Myre, a bookkeeper. As I was the first elder who had visited this town, I was greatly persecuted by the minister, Mr. Buck, and by the police who were on my track every day. Nevertheless, I won friends there and after a time baptized Mr. Myre. Just at this time Elder Christian Folkman, and the Saints who were in Trondhjem, invited me to spend the Christmas season there, and sent me traveling money so that I could buy my steamship ticket. I was in my native city by Christmas and had a most interesting time. Early in January, I returned by steamer to Aalesund, to continue my work. When I arrived I had only twelve cents, which was just enough to pay the man who rowed me from the steamship and placed me on land in the city. I secured lodgings in the house of a master shoemaker, Nielsen, who owned a large three-story house. The police chief soon came and ordered me to leave the city, but when I told him I was paying for my support, and that I knew something about the Norwegian law and his authority, and that it did not extend so far as to drive me out of the city, he left me alone, but commanded his force to keep a very close watch over me. [Image captioned "INTERIOR OF THE ASSEMBLY HALL, LATTER-DAY SAINTS' MISSION HOUSE, CHRISTIANIA, NORWAY."] Then came the priest of the city, the Mr. Buck formerly mentioned, in company with one of the local merchants, and gave me considerable more such information, that if I conducted any meetings, the doors of the prison were ready to close behind me. A few days afterward I went to call on the priest, but he saw me come and instructed his housekeeper to tell me that he was not at home. When I asked if the pastor was at home, she said, "No, he is away." As I knew that he was at home at that time, I warned the lady she should not tell an untruth to one of the Lord's servants. She took my words to heart and told her folks what had happened. It so happened that this lady was of very prominent parents, and they immediately took their daughter home. Two days later, one of the merchants greeted me, and told me that this story of the pastor's untruthfulness had spread over the city to the shame of the pastor himself. Sometime after I had left Aalesund, I heard that this minister, Mr. Buck, had hung himself, for what reason I did not learn. Then came the superior priest of the district and pressed upon my landlord that he must drive me out of the house, and not give home or habitation to false prophets. Mr. Nielsen, who had learned something of the gospel, bore testimony in my behalf, and then everything went wrong. I was not present, but the two must have had a serious time together. In a few days came a letter from the superior priest to Mr. Nielsen insisting that as Nielsen was a respected man in the community, in order to maintain his good name he must not any longer give me lodging. Mr. Nielsen was now in a tight place, and he presented the matter to me. He did not want to turn me out, yet he desired to favor the chief priest of the district. In fact, so overcome was he that he cried. An evening or two later he received another letter from the pastor which was even more insistent. The morning after the receipt of the second letter, I placed the whole matter before the Lord, and received my inspiration that if I would call on the priest he would acknowledge the correctness of every principle that I might present to him. Filled with joy, I walked to his home some two miles beyond the edge of the city. I was courteously invited into the office of the great man. We had first a conversation concerning the Bible: then, concerning the relation of "Mormonism" to Biblical doctrines. Questions were directed to me, and I replied in the spirit of truth that was present; and he acknowledged the correctness of every principle that I advocated. For two hours we were together in friendly conversation. The battle was won; and from that time on he was especially kind and helpful to our missionaries who followed me. The same day Mr. Nielsen was informed by letter from the priest that he could give me lodging as long as he liked, and the priest further stated that he had had a conversation with Mr. Skanchy which convinced him that he had been mistaken in his opposition, but excused himself by saying that it was the duty of his profession to oppose those who believed in any other religion than that supported by the state. Even after this, I had a pretty hard time in Aalesund; but after several members had been brought into the Church the work became somewhat easier. Among others who were baptized at this time was Mrs. Soneva Torgesen, the wife of a friendly ship captain. This woman was a true daughter of Israel, and did much good. She had two small children whom I blessed. The boy was instructed by his mother and is a faithful elder in the Church today. In the spring of 1867, at a conference held in Christiania, C. C. A. Christensen, who had arrived from Utah, was assigned to preside in Norway. I bade farewell to Aalesund and began my journey up the valley of the Roms, over Dovre mountain again, and then down Guldbrands valley until I reached the little town of Lillehammer, where we had a sister in the gospel, Ellen Buckwald, who was employed in the household of a Mr. Revers, a friend of our people. To this house the elders were invited whenever they came to the city, and were treated there in the very best manner. I had many conversations concerning the gospel with this educated man. The family did not want to part with Ellen, for she taught the children of the household "Mormonism," and used to pray, even, for Brigham Young as a leader of Israel. I finally again came to Christiania, and in the conference then held was released from my second mission by the outgoing president. X. I PRESIDE IN CHRISTIANIA. Elder C. C. A. Christensen then took over the guidance of the Saints in Norway. I was called to act as the president of the Christiania branch which at that time had about 600 members. Upon the receipt of this call I felt my unworthiness in a very great degree. There were many in the congregation who had accepted the gospel long before I had, many of them older and more intelligent men and women, but I prayed to my God for wisdom and intelligence to be able to guide this great body of people. These prayers were heard and the Lord blessed me mightily. I gained the love and respect of the Saints and with the fatherly guidance of our respected President, C. C. A. Christensen, I got along very well. Many persons were converted and baptized into the Church both in Christiania and throughout the branches in the country as a result of the visits of President Christensen to the different branches and the meetings he held everywhere with the people. As the children of the Saints in Christiania were often persecuted in school by the other children, because their parents were "Mormons," I decided to try to stop this unnecessary and improper persecution. I went to the chief of police, one of our friends, and counseled with him as to what we would best do. He advised us to petition the school board, the chairman of which was Bishop Arup, for the privilege of establishing a school of our own, and he suggested further that we secure a number of well known names to this petition and offered to be the first to sign it. We delivered this petition to the bishop who was a very courteous man. After a couple of weeks the petition was granted, on the condition that an officer of the school board should inspect the school once a year to make sure that we were giving the right training and maintaining proper discipline. Moreover, in our school, the children should not be obliged to study the state religion or the history of the Bible. We thought this a very great concession. I was then appointed to take charge of this school, with Sister Christina Osterbeck as assistant. The children were each to pay a little, as they could obtain the means, for the expense of books, and other supplies. This was a fairly successful experiment. The officers of the school board also seemed satisfied with our work. I was permitted occasionally to make mission journeys into the district surrounding Christiania. Some of these journeys, taken in the winter, were very difficult. In the summer of 1867, I was sent to visit the town of Kongsberg and Numme valley, where I had been before. From the city of Drammen, the road leads through a great forest, and then over a high mountain. When I reached the top of the mountain the sun was setting in the west behind me, and the shadow of the mountain was thrown miles and miles over the forest below the mountain and covered the whole city of Kongsberg. The magnificent beauty and vastness of this sunset from the mountain top worked upon my feelings and I sought a place under a small hill where, with enthusiasm in my heart, I kneeled before the Lord and opened my heart to him. I prayed especially that he would lead my footsteps, guide me on my way, and help me find a place to stay that night, for I had only a few cents left. At the close of my prayers, it seemed to me that I was surrounded by a holy influence. I then began my descent of the mountain. It was already dark when I crossed the bridge over the river that flows near the city. Where was I to go? The houses of the city are built very near to each other. When I reached the first block, I turned to the right and walked around it. Then I crossed the street and began on the next block. At last, I thought, "Here is the place where I would better go in and knock." But the answer of the Spirit was immediately "No." I continued to walk to the right around the blocks and after a while I thought, "Now I will knock on the next door." But again the voice whispered, "No." I continued circling the blocks until I reached the eighth block. As I approached the middle of this block a voice whispered to me, "Here you are to enter." I knocked on the door, and a hearty, "Come in" was the answer. I stepped into the room and saw a man and his wife sitting by a table, playing dominos. I noticed that they looked at each other and smiled. "Can I obtain lodging here tonight?" I said. "Yes," said the man and pointed to a door that led into a little bedroom, in which were a table, a candlestick ready to be lighted, a bed, a wash bowl and other furniture. The lady came in and lighted the candle and asked me if I did not want something to eat. I was very hungry and could have eaten a good hearty supper, but I told her, if she pleased, a little bowl of bread and milk would be sufficient. Next morning at six o'clock, I heard the man move about in the house. As I learned later, he worked in the national rifle factory, and had to be at work quite early in the morning. After he had gone, the lady came into my room, placed a chair in front of the bed, and placed upon it a tray with food. When she left, I got up and ate this light breakfast with great appetite. At eight o'clock the man came back for his breakfast, and I was called in and placed at the table. There was a little pause. They looked at each other, and I asked if they would permit me to bless the food. The man said, "That is what we are waiting for." I blessed the food, and we began to eat. Then a very peculiar conversation ensued. "You have not been here before?" "No." "Who brought you here last night?" "No one." "Are you not a 'Mormon' elder?" "Yes." "Did you notice anything when you came in here last night?" "Yes." "What was it you noticed?" "I noticed that you looked at your wife and smiled and she smiled back." He then told me the story. Just before I knocked on the door, they both heard distinctly a voice which said, "Here comes a servant of the Lord, who desires lodging for the night. Take good care of him." He continued, "The bed in which you slept last night has not been used during the last six years. The last person before you who slept there was a 'Mormon' elder to whom the room was rented out for a year. When he left, most of the people he had baptized sold out and went to Utah. No 'Mormon' has been here since." I said to him, "I suppose then you know very well the teachings of 'Mormonism.'" He said, "Yes; I believe that what is called 'Mormonism' is the message from God above. I am not baptized, and if I should go with you alone this evening to be baptized it would be known in the factory tomorrow, for those in charge there call upon their god from morning till evening, and he can reveal to those who pray to him just as our God revealed to us who would knock on our door last night. Then I would receive my 'walking papers' at once. Should I be baptized, and then lose my position, my savings would possibly take me and my family to Zion, but I have here at home an old father and mother who cannot help themselves and I have not means enough to take them with me. Perhaps my faith is not strong enough, or I should leave them in the hands of the Lord, for he provides for us all, but I cannot bear the thought of bidding them farewell and leaving them alone." These were his words. I had a splendid mission journey through the Numme valley. I met many good and honest people. As far as I know, no missionary has been there since that day. [Image captioned "MISSION HOUSE OF THE LATTER-DAY SAINTS, AT COPENHAGEN, DENMARK."] XI. THE LAND OF ZION. In the spring of 1868, through the help of President C. C. A. Christensen, I succeeded in borrowing enough means to emigrate to Zion. I had then been in the Church a little more than seven years, the first two of which had been devoted in part, and the last five wholly, to missionary service. I married at this time, Anna Christina Krogero, an assistant in the mission office, who was a widow with four children. After bidding farewell to the many Saints in Christiania, we traveled to Copenhagen and thence to Liverpool, where we boarded the sailship, _John Bright_, which has carried many of our people across the ocean. After a voyage of six weeks, mostly in the face of a strong headwind, we reached New York on the 15th of July, 1868, during a spell of very warm weather. There were over 700 immigrants in our company. We spent a few days in New York and were then sent westward by railway. The terminus of the railway was Laramie, which left about 600 miles to Salt Lake City. At Laramie there was a company from Utah with horses and mules to conduct the immigrants onward. We were organized into companies, with Hector C. Haight as captain, and we began our journey over the plains along the banks of the Sweetwater. We reached Salt Lake City the first week in September, 1868, after a six weeks' march from Laramie over the dry and warm plains, immersed in a cloud of dust from morning until night. The children and the weak mothers were allowed to ride in the wagons; while all the men were obliged to walk the whole distance in dust by day, and keep watch against the Indians at night. We were pretty well supplied with meat, flour, fruit and other food for our journey over the plains. When we camped in the evening, we cooked our food, and made our bread. All went fairly well. At last we came to Emigration canyon, and had our first glimpse of Salt Lake City. We were glad and grateful to our heavenly Father for his fatherly care of us during our journey. On arriving at the Tithing yard, in Salt Lake City, our captain was released. I pitched our little tent and remained there during eleven days awaiting an opportunity to go to Cache Valley where I had some Norwegian friends of earlier days. That fall, the grasshoppers visited Cache Valley, and all the crops were destroyed, so that there was not enough food to supply the needs of the people. As I was responsible for a family I took my blanket on my shoulder and walked over the mountains to Salt Lake Valley in search of work that would bring me a little money with which to buy bread stuff,--the greatest need of my family at the time. There was just then a call for "Mormon" boys to go out and do section work on the Union Pacific Railway. I worked at this until the October Conference at Salt Lake City, which I felt I must attend. I was given free fare to Salt Lake City, upon my promise to return, as the railroad company wanted the "Mormons" to continue the work on the road. When the railroad was laid to Corinne, Box Elder Co., we were laid off, and I went home to Logan the following night. I rented a small log house, in the Logan Fifth ward, and began to work at once in the canyon, cutting timber. In this work I continued for five years. I took out logs for the house of Apostle Ezra T. Benson, in exchange for which I obtained the city lot on which I later built my residence. I filled a contract to deliver to the Utah Northern Railroad two thousand ties. Then I contracted to deliver to Brother Micklesen the timber for the grist mill in Logan, now known as the Central Mills. For this last contract I received six hundred pounds of flour. I also contracted with Alexander Allen of Newton and received as pay twenty gallons of molasses. I was now well off. I could have bread, with molasses, and this, indeed, was my steady diet while I worked in the mountains. Nevertheless, this work was very hard. Between times, I helped in the hay harvest, and thus earned some wheat and, in fact, I took hold of whatever work offered itself. In the fall of 1873, we began to build the Logan tabernacle. Brother Charles O. Card was called to act as the superintendent and he called me to assist him. It was my special work to keep accounts and to collect donations with which to pay the workmen. I measured and weighed rocks, sand, and other materials of construction, brought in for the building, and paid the workers in beef, vegetables, and the variety of things donated. Many beeves were brought in as donations, so we tanned the hides, and began to manufacture shoes. Thus came the Tabernacle Shoe Shop and Meat Shop in one building, which we called, Our Meat Market and Our Shoe Shop. I labored nearly six years in this capacity. In 1879, I was ordained a High Priest and set apart as a member of the Cache stake High Council. XII. MY THIRD MISSION. In 1879, when the Logan tabernacle was completed, and we were at work on the Logan temple, I was called, at the October conference, to go on a mission to Scandinavia. I left Logan in November, 1879, and reached Liverpool, December 12. We had a rough voyage across the ocean. I was sent to Frederickstad, for a short time, then to my native city, Trondhjem, in Norway. Elder Ellingsen, of Lehi, was there when I arrived, but in a couple of months he was released to return to his home. I then remained there alone to represent the gospel of the everlasting covenant, but I harbored only gratitude to my heavenly Father. I organized a choir, held meetings and preached the gospel with all my might. Many were won to the truth. Those who did not enter the Church, through baptism, are good friends to our people, and respect "Mormonism" with its doctrines and principles of salvation. Among many others, I had the honor to baptize, as a member of the Church, Anna C. Widtsoe. Her son, John, I had the joy to baptize after the family arrived in Utah. Our meeting place, at that time, was on what was known as Mollenberg, in a house belonging to Johnson who later settled in Logan. The branch over which I presided extended far into Northern Norway. I went frequently to the northern city of Namsos, where I rented a hall and had large meetings. Many were also brought into the Church in that place. I made many friends in Namsos, and among the more influential, a Mr. Salvesen. He belonged to the aristocracy of the city, but became friendly to me and the cause I represented, until he even offered me one of his large halls for our gatherings, in case the priest should attempt to banish me. Mr. Salvesen, with his two sons, came to our meetings. Once when the hall was crammed full, he stood up before the congregation and testified to the truth of what I had said. So much to his honor! I went from house to house and offered books and writings. I did not find much to eat, but I was well satisfied and when I sold a few books I could buy myself a little bread before I returned to my little room. And a little bread with fresh water tasted really good! By the early spring, I had baptized, in Namsos, among others, Brother Hassing and his family, who are yet living in Salt Lake City. Before I left Namsos, I organized a Relief Society so that the good sisters could conduct meetings when I left. In the spring of 1880, I was called to attend the conference in Christiania. After the conference, I tried to find some of the brethren and sisters of Christiania whom I knew so well in earlier days. Some I found, and many had moved away to the distant valleys of Norway. I decided to find, if I could, the family of Gunder Johnson. To do this, I was obliged, again, to walk the full length of southern Norway, over the Dovre mountain and down Guldbrands valley and up and down other valleys. I found at last Gunder Johnson with his family. I found that they had had no opportunities for schooling, nor for meetings, for several years, but they had our books and the _Scandinavian Star_, which had been read and reread until the books were almost worn out. They lived as the gospel demanded. I remained with these friends about two weeks, held meetings, and baptized all who would embrace the doctrines taught by me. During this visit, in Guldbrands valley, I had very great success. The whole community took sides with me, until the priest came and broke up my crowded meetings, and warned the people against following teachers of false doctrines! This priest, Mr. Halling, was well respected and beloved of the people. He edited a magazine called _Rich and Poor_. He was good to the poor. He lived only four miles from where I held my meetings, and I stayed with a friend near his home. One day I called on this minister to discuss things with him, but his feelings were so bitter that he showed me the door several times, and at last took my hat and cane and threw them out. As I left the house, he spoke bitter, hard words to me. Half a year later I came there again. The priest had then become the chairman of the county court. One of his duties was to keep the country roads in good condition. This brought him in quite close contact with the people who all worked on the roads. I was told that on one occasion when he was supervising a body of road workers, while they were all at lunch, one of the men, a friend of mine, curious to know what the priest would say, said, "I should like to know what became of that tramp 'Mormon' preacher that we had here a half year ago." The priest immediately took up the conversation and said, "That man was no tramp. We were both angry when we left each other, but I would give much now if I could have that man in conversation again." This was his testimony that day, before a large gathering of people. I have now performed the endowment ordinances for him in the temple, and I look upon him as a good man, although he did all he could to work against me and my beloved religion. When I had been in the mission field something over three years, I was released. I reached my home in Logan late in the year, 1881. [Image captioned "SIXTH WARD MEETINGHOUSE, LOGAN."] Upon my return from my third mission, I was called, in 1882, to take charge of a district of the Logan First ward, as Presiding priest. After the Logan temple was dedicated, this district was made a ward, and I was ordained to be bishop of the Logan Sixth ward, on June 6, 1884. The many duties pertaining to this calling occupied my time very completely for several years. XIII. MY FOURTH MISSION. On October 11, 1886, I left Logan for another mission to Scandinavia. Upon my arrival in Copenhagen I was assigned to labor in Norway. I acted first as a traveling elder, and in that capacity visited nearly the whole of Norway. Later I presided, again, at Christiania. My mission was filled with active labors, and I believe much good was accomplished. In the year, 1888, while I presided over the Christiania Conference, many were baptized into the Church. Among them was Brother Koldstad who afterwards became superintendent of the Christiania Sunday school. His wife seemed to be against the gospel, but the Lord, who knows the hearts of the children of men, made manifest to her when she humbled herself in prayer, that "Mormonism" is a saving message sent by God from the heavens. It came about in this manner. [Image captioned "INTERIOR SIXTH WARD MEETINGHOUSE, LOGAN."] My mission was nearly ended. I had been away more than three years, and had been released to return home. I spent the last days before leaving Christiania in bidding goodbye to the Saints. One evening I took the train from the little village of Lien, where I had been visiting. That evening there was to be an important council meeting in Christiania, at which I was to transfer the presidency of the conference to Elder O. H. Berg, of Provo, now bishop of the Provo Fourth ward. While the cars were rapidly moving towards Christiania, I sat in one of the compartments thinking of the business of the evening. Suddenly a voice came to me, telling me to go out to Granlund, where Brother Koldstad resided, for a woman there had fasted and prayed to the Lord that Elder Skanchy might visit her, and she desired to accept the gospel in which she had faith. In my simplicity, I believed the voice to be an imagination of my soul, and for about five minutes tried to convince myself that such was the case. I had very little time, because I had to be in Christiania before our council meeting began, in order to get things in order to deliver into new hands, and the place the voice told me to go was in an opposite direction from the meetinghouse. I felt that the Lord knew that my service was in his cause, and that the council meeting was in his service. Soon, however, the message came again, this time in a tremendous voice, that I must go to Koldstad's home, for a woman there had fasted and prayed to the Lord that I might come. The voice was so commanding that I arose to my feet, in the car, and I threw my right arm into the air, and said, "Yes, Lord, I will go." As soon as I reached the Christiania station, I proceeded there. With Brother Koldstad I found Sister Koldstad. I told her that I had received a message to meet there. I felt greatly touched by the Spirit. She told me that she had fasted and prayed that I would come to her home before I went away. She told me further that she believed all that I had taught, and if I thought her worthy, she would like to be baptized before I left Christiania. She was determined that I should baptize her the day following. Thus the Lord dictates in his own way to his children. This revelation from our heavenly Father was a very great testimony to me, and may be pleasing to all who believe in spiritual manifestations. Many years after, when we were all in Zion, I called on Sister Anna C. Widtsoe and her sister Lina Gaarden, and we visited Sister Koldstad in her home, Salt Lake City, during one of the annual conferences. Sister Koldstad, then and there, explained to them the manner of her conversion, and that I had come to her in answer to prayer. XIV. THE QUIET YEARS OF HOME SERVICE. From 1889, the time of his return from his fourth mission, to 1901, when he went on his fifth mission. Bishop Skanchy remained in Logan, Utah, in pursuit of his duties as Bishop of the Logan Sixth Ward. Under his direction, the ward prospered; the poor were well cared for; and a good spirit pervaded all the organizations of the ward. During this period, also, the longest in his life without foreign missionary service, Bishop Skanchy built up his material interests. The lumber business which he had organized, flourished under his care. Though he had sacrificed many years in spiritual service, they were fully made up to him in a material way, during the periods that he could give himself to his business interests. He was always a good provider for his families,--they had comfortable homes, and the comforts of the day. His personal gifts and charities to people in Utah and in the old countries, have not been recorded, but they were large. Bishop Skanchy loved the poor and afflicted, and to their relief he gave unstintingly of his time, means and sympathy. XV. MY FIFTH MISSION. In 1901, I was called by Presidents Lorenzo Snow, George Q. Cannon, and Joseph F. Smith to take charge of the Scandinavian Mission, which then included Denmark, Sweden, and Norway. I was set apart in the Salt Lake Temple, April 2, by President C. D. Fjeldsted, and I was especially commissioned to buy and erect for the Church, mission houses in these three Scandinavian countries. I presented to the First Presidency the necessity of having C. D. Fjeldsted accompany me as he was well acquainted with Denmark. This was permitted. We had a pleasant voyage across the ocean. In Copenhagen we bought the place where our mission house is now erected. President Fjeldsted was called home again and I remained to arrange the matter. I laid the foundation of the Copenhagen mission house and dedicated the place together with the corner stone the 2nd of March, 1901. The house itself was dedicated on the fourth of July, 1901. The next mission house was built the year afterwards on the same ground that the old mission house had stood on in Christiania. The old house had been built of poor materials and was in a dangerous condition. We therefore took it down and sold the material by auction. I then contracted with architects and builders and the house was erected and finally dedicated the 24th of July, 1902, after a great celebration. The dedicatory prayer was offered by President Francis M. Lyman. When these two countries had obtained their splendid houses, we turned our attention to Sweden. I went to Stockholm but found great difficulties confronting me there, since the Swedish law does not permit strangers to buy building lots. We were obliged, therefore, to secure agents to act for us. We bought, at last, a building lot in a very public place, in an excellent district. There we built a large four-story building, so arranged as to make it a worthy and most beautiful place for presenting the gospel. Several smaller rooms in the building can be rented out, thus providing a small income. This mission house was dedicated the second of October, 1904, President Heber J. Grant offering the dedicatory prayer. Thus, my mission time was lengthened out so that I could remain until this house had been dedicated. That I had my hands full on this mission, I suppose everyone will understand. My work appeared to be satisfactory to the Presidency of the Church, and as for myself, I trusted that I could complete this responsible work with satisfaction to my own soul. For the success that was achieved I will continue to give gratitude to my Father in heaven. I owe to him all the praise and honor. [Image captioned "STOCKHOLM, SWEDEN, MISSION HOUSE."] At the time that we erected our mission houses in these countries, we contracted with a stone cutter, by the name of Peterson, for an assembly room and a room for the elders, in a dwelling house which he was erecting in Frederickshavn, Denmark. We also bought a house in Borups Street, in the city of Aarhus, Denmark, in which we constructed a baptismal font. Elder Adam Peterson, who was on a mission at that time, had great influence among the people of Aarhus, and won many friends, which all helped. [Image captioned "INTERIOR OF THE STOCKHOLM MISSION HOUSE, LOOKING FROM THE GALLERY."] While I had charge of the Scandinavian Mission, Sister Anna C. Widtsoe and her sister Lina Gaarden, were called on a mission to Norway and remained there for about four years. These two sisters traveled over Norway, from the extreme north to the extreme south, and spared neither time nor money in order to bring before the people the gospel. They won honor and friends everywhere for the cause of truth. They bore a great testimony to the world, which we hope will in time bear fruit. [Image captioned "INTERIOR STOCKHOLM MISSION HOUSE, LOOKING TOWARDS THE GALLERY."] Brother H. J. Christiansen was also called on a mission again, at this time, and was chosen president over the conference in Copenhagen. He was born there, acquainted with the conditions, and had the language of Copenhagen under complete control. He gathered many friends for the gospel cause. XVI. THE LAST WORD. I do not care to write more, as most of my friends are acquainted with the work that has been done in the mission field. What I have done here at home has gratified me; and the people here know my whole life. Now I am on the sick list. I have forgotten to take care of myself in my desire to care for others. The Lord be honored and praised from now to eternity and forever. Amen. The Lord be merciful with us all and forgive our weaknesses and imperfections. XVII. THE SIXTH MISSION. After Bishop Skanchy had returned from his labors as President of the Scandinavian mission, he entered again upon his duties in the bishopric of the Logan Sixth Ward. He rallied the people to his support, and he laid the cornerstone of a new ward chapel, one of the handsomest in the Church. This house is now completed. On January 23, 1910, after twenty-five years of service, Bishop Skanchy was honorably released from his position as bishop of the Logan Sixth ward. A little later he closed out such of his business interests as required his daily active supervision. On July 11, 1910, he went again to Norway, with his wife and younger children, to spend some time in gathering genealogical information for his temple work. This may be called his sixth mission, for he went with the authority of a missionary, and did much good while away. True to his love for the city of his birth, Trondhjem, he took with him a large and expensive copy of Munkacsy's painting of Christ before Pilate, executed by Dan Weggeland, of Salt Lake City, which he presented to the branch, and which now adorns the meeting hall in Trondhjem. He returned to Zion, June 22, 1911; never again to leave it in the flesh. XVIII. THE END OF THE JOURNEY. Soon after Bishop Skanchy returned from his last trip to Norway, he was seized with his last illness. The evil preyed steadily upon him, but his strong body and iron constitution could not be broken at once. It took years for the disease to undermine his strength and reach the vital processes of his system. During his long illness, he composed the sketch now presented. From page to page it bears the marks of the physical sufferings which he endured. Had he been in good health, he would have told more of the marvelous experiences of his long missionary life. Perhaps, however, in good health, he would not have undertaken the work at all. While withdrawn from active life by this lingering illness, he also reviewed his own poems, his favorite songs, and the word of God that he loved. Bishop Skanchy, like all who live in close communion with spiritual things, was much of a poet; a lover of the fine arts, painting and sculpture, and an ardent worshiper of all natural beauty. In his last days, though filled with physical pain, he found the leisure for the contemplation of the things of the spirit he loved so well, which he had been denied in his active life. Ever did his thoughts go back to the land of the midnight sun, in which he was born; where the gospel message found him, and where, in the full strength of his youth, he fought valiantly for the cause of truth, and won hundreds, yea, thousands, to the cause of eternal truth. On Sunday, April 19, 1914, in his 75th year, his spirit returned to the God he had served so well. On the following Wednesday he was buried from the beautiful chapel he had built. Many wept at his grave, especially those who were poor in spirit or worldly goods, and whom this noble man had loved and helped and raised up, and brought into the glorious light of truth. (THE END) Transcriber's Note This edition was based off scans available at Archive.org (see https://archive.org/details/anthonlskanchybr00skan). The Harold B. Lee Library at Brigham Young University supplied the scans to Archive.org; the original book was donated to the library by Sidney Sperry; and it contained a dedication from John A. Widtsoe, reproduced above. Any minor typographical errors in the original have been silently corrected. 
49386	----	(http://mormontextsproject.org/) SKETCHES OF MISSIONARY LIFE BY EDWIN F. PARRY, RECENTLY OF THE PRESIDENCY OF THE EUROPEAN MISSION, CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. AUTHOR OF "A PROPHET OK LATTER DAYS," ETC. SALT LAKE CITY, UTAH: GEORGE Q. CANNON & SONS CO. PRINTERS. 1899. PREFACE. The recital of incidents in human experience is always interesting to the young, and such recitals, if of a proper character, may be listened to or read with profit as well as pleasure. Especially beneficial and interesting are stories of missionary life wherein the wonderful providences of the Lord are shown. They serve to awaken faith and strengthen confidence in God, and teach many valuable lessons. The object sought in presenting this little work to the public is to supply fresh reading matter of a wholesome character to the youth of Zion; and it is issued with the hope that its contents may stimulate faith in the heart of the reader, and assist him in his efforts to become more useful in the Kingdom of God. Most of the events and incidents herein related are of recent occurrence, and many of them were narrated to or came under the observation of the writer while engaged in missionary labors abroad. Salt Lake City, Utah, November, 1899. CONTENTS. CHAPTER I. Character of Men Called as Missionaries CHAPTER II. First Temptation to Missionaries CHAPTER III. Providential Aid Received CHAPTER IV. Leaving Home--The Journey CHAPTER V First Experience in the Field CHAPTER VI Lack of Ability CHAPTER VII Miraculous Help from the Lord CHAPTER VIII. Presenting the Gospel to the People CHAPTER IX Discouraging Prospects--Pleasing Results CHAPTER X. Effect of Hearing the Gospel CHAPTER XI. Experiences in Holding Meetings CHAPTER XII. Divine Guidance and Protection CHAPTER XIII. Friends Raised up CHAPTER XIV. Signs that Follow Believers CHAPTER XV. Miscellaneous Experiences--Conclusion Sketches of Missionary Life, CHAPTER I. CHARACTER OF MEN CALLED AS MISSIONARIES. The manner of conducting missionary work by the Latter-day Saints is unique and marvelous; and the further one inquires into the details of the method the more wonderful it appears. The remarkable features of this work will be better understood when it is known how it is carried on, and what some of its results are. At present the great majority of Latter-day Saint missionaries who are sent out into the world are young men, ranging upward from sixteen years of age. They are selected from all avocations of life. Some are farmers or farm-laborers, sheep herders or followers of other common occupations; some are mechanics or mechanics' assistants; others may be clerks, book-keepers, merchants or school teachers, while a very few are lawyers, doctors or other professional men. But many of them are so young that they have not begun to follow any regular pursuit. Some of the latter may have received a fair common-school or even collegiate education, while others are called from remote parts of the country, newly settled, and where the educational advantages are but meagre. None are trained especially for the ministry outside of what teaching they get at home, in the Sunday Schools, Church schools and Improvement Associations. Generally when called, these young men are given only a short time for preparation before taking their leave of home--usually a few weeks, sometimes only a few days, and in some instances only one day. They are sent with the expectation of bearing their own expenses to their fields of labor, wheresoever they may be called, whether to the adjoining States or to the far off islands of the southern seas; to the sunny south or the dark and frozen regions of the Arctic circle. Except in countries where it is possible to carry on missionary labor "without purse and scrip," they are also expected to support themselves with their own means while away from home. It is a notable fact that there are but very few young men called to take missions who decline to go; and very frequently men whose circumstances apparently might justify them in being excused accept the call, trusting in the Lord to overrule circumstances in their favor and thereby enable them to respond. Those who thus place reliance in the Lord are not neglected by Him. Invariably the way is opened for the accomplishment of the duty imposed upon them. It is also remarkable how willing many young men are to accept the call to go out into the world to promulgate the Gospel, fully understanding that they are expected to preach in public as well as to teach in private, when in the majority of instances they have never made the first attempt at public speaking. Such willingness is an evidence of great trust and confidence in the help to be received from the Lord. In going out they may not all have a knowledge of the truth of the Gospel they go to advocate, but faith is implanted within their hearts in a sufficient degree at least to cause them to start upon their mission. The testimony of thousands of such young men who have thus gone out and returned with a perfect knowledge of the truth of the Gospel, is strong evidence that such confiding faith is by no means exercised in vain. Invariably when missionaries have gone forth in response to the call of the Priesthood and have faithfully, and in strict obedience to instructions received, performed their duty they have been enabled to fulfill honorable and useful missions. They have been abundantly blessed of the Lord, helped in their efforts in a wonderful manner, and ofted miraculously preserved from threatening dangers and led to take a course that brings about the most satisfactory results from their labors. The narration of some of the interesting and remarkable phases of missionary experience will be the subject of following chapters. CHAPTER II. FIRST TEMPTATION TO MISSIONARIES. It is not an infrequent occurrence that, when a man is called to take a mission, temptation is at once presented to him to make excuses; and he can see many apparently good reasons why he should be excused from the obligation; and here begins his first struggle. A striking illustration of this is conveyed in the following narrative: Several years ago a man of very moderate pecuniary circumstances, and who had a family of small children dependent upon him for support, was engaged as a common laborer on a railway. One night he had a dream that impressed itself upon his mind. All that he could distinctly remember of this dream was that he received two letters, the contents of which he did not know. One letter, he understood by his dream, was from the manager of the railway company for which he was working, and the other was from the President of the Church, who at that time was the late John Taylor. The man felt that this simple yet unusual dream had some significance, though he could not at the time satisfy himself as to its meaning. Pretty soon, however, it was made clear to him, and he was led to acknowledge that it was an inspired dream given to prepare his mind for what was coming. Word was conveyed to him from one of the railroad department managers that he had been selected to occupy another position in the employ of the company, where his work would be more agreeable and he would receive a larger salary. This was indeed joyful news to him, as he was then with his small earnings, having a hard struggle to make a livelihood for himself and his family. Almost simultaneously with this welcome message came a letter from the President of the Church, stating that he had been selected to take a mission to a far distant land, and asking him if he was willing to accept of the call. Here was a temptation placed before him. The questions that for a time perplexed him were: should he respond at once to the call to fulfill a mission? or would he not be justified in excusing himself for a year or two, and by so doing, with his advance in wages, save means to support himself and family during his absence? However justifiable the latter proposition appeared to him he rejected it and decided to accept the mission. He fulfilled it to the best of his ability, and in later years testified that he was better off financially than he would likely have been had he remained with his former employers and received the advanced wages offered. A similar instance to the one just narrated was that of a young man who recently filled a mission. After receiving his call to go upon a foreign mission he sought and secured work in a mine. By this employment he hoped to raise sufficient means by the time set for his departure to take him to his field of labor, and, if possible, something towards paying his expenses while absent. The work he received about the mine was ordinary labor; but his employers soon learned that he was a trustworthy man, and just about the time when he had promised to start upon his mission an offer of a better position, with good wages, was made to the young man. Under other circumstances he would gladly have accepted such a tempting offer; but he had already given his word that he would accept the call into the Lord's vineyard, and he was determined to keep his promise. He refused the situation so kindly offered, and went upon the mission assigned him. He lost nothing in the estimation of his employers by this course. He had been straight-forward with them from the first, having informed them of his intention to leave at a certain time, and of the object he had in view when he applied for work. So well pleased were they with his services that they assured him he could get employment from them on his return if he desired it. Some few years ago an Elder in the Church entertained the desire to some day fulfill a mission abroad. He did not feel that he was in a condition financially to go at that time, as he was in debt to the amount of some twenty-six hundred dollars. He calculated that if he was fortunate in his affairs he would be able to pay his debts in the course of a few years, and would then offer his services as a missionary. Before he had an opportunity to pay any of his debt he was called to take a mission to Europe. He at once made up his mind that he would try and go, trusting in the Lord to prepare the way for him. He went upon his mission and before his return his wife had the whole of his indebtedness paid off. His business was that of a farmer, and, although during his absence his work had to be entrusted to more or less disinterested parties, his farm yielded better returns, than his neighbors' farms. He acknowledged that the Lord had certainly blessed him for his obedience to the call made of him. Besides this, he enjoyed better health while away from home than he had for some years previously. He has recently returned after fulfilling a useful mission, feeling thankful for the privilege of going abroad in the service of the Lord. Some who have been asked if willing to perform a mission have suggested that their call be postponed for a certain length of time in order to become better prepared. A number of such missionaries have been heard to admit that it would have been better for them if they had accepted the call at once; and some have, after asking for an extension of time, changed their minds and reported themselves ready to go without availing themselves of the time given for preparation, finding that the longer they remained the farther they were from being ready. The late Apostle Parley P. Pratt, in his "Autobiography," relates that upon one occasion he hesitated before starting upon a mission that had been assigned him. He was in debt, and was building a house, and desired to finish it before leaving. Before it was finished the house took fire and was burned. Elder Pratt then decided at once that he was ready to fulfill his mission. He looked upon his misfortune as a rebuke for not responding when first called. Upon deciding to go, his friends came to his assistance, his debts were cancelled, and thus his way was made clear to perform his duty. CHAPTER III. PROVIDENTIAL AID RECEIVED. After accepting a call to fulfill a mission, Elders sometimes find they are without the necessary funds at hand to carry them to their destination. But the assurance that prompts them to respond to the call also gives them confidence that this difficulty can be met and overcome in some way. The feeling that "where there's a will there's a way" seems to actuate their whole being, and very seldom if ever are they disappointed in their expectations. A few years ago a young man was called to fulfill a mission and had reported himself as being willing to go. He hastily prepared to start by paying what debts he was owing and providing some things that his family were in need of, after which he found that he had no means left for paying his way to his destination, which was in a foreign country, and the time set for his departure was near at hand. A few days previous to the time of leaving, an acquaintance met him, and during the conversation that ensued the missionary informed his friend of his call to take a mission, but said nothing about his financial circumstances. Before parting the young friend handed the missionary a silver coin with this remark: "Here, I want to give you this to help you along; and you will find that others will help you, as I found in my experience when about to go on a mission a few years ago." This was the first piece of money he had received to aid him on his way, but, true to his friend's words, others helped him, and money came from several sources where he did not expect anything, and had no reason to expect it. The result was that on the day of his departure he not only had enough to pay his way but sufficient to meet necessary expenses while absent during the first year of his mission. Another such instance occurred in the experience of an Elder called to go to England several years ago. After receiving and accepting of his call he made what preparations he could to comply with it. He was however disappointed somewhat in getting some means due him. The result was that on the day previous to that on which he expected to start he did not have sufficient means to take him to New York. He knew not from what source he could get money, but still hoped to be able to go on the day appointed. That night he dreamed that he received one hundred dollars, but awoke in the morning and found himself in the same financial condition as on the day before. But his hopes were not blighted. He concluded that if the dream meant anything it was an indication that he would still succeed. During the day and before the time set for his departure he received just one hundred dollars from an entirely unexpected source, and was thereby enabled to start on his journey at the time appointed. In the "Life of John Taylor" is related an interesting episode which shows how he was helped when in need of funds to pay his way across the ocean. It was in the year 1839, just after the Saints had been driven in a body from their homes in Missouri. Apostle Taylor, with others of his quorum, had been called as a missionary to England. With much difficulty, owing to sickness, he made his way to New York, but without means to proceed any farther. His experience in New York is here given as recorded in his biography: "When Elder Taylor arrived in New York, Elder Woodruff had been there some time, and was all impatience to embark for England, but as yet the former had no means with which to pay for his ocean passage. Although supplied with all the means necessary on his journey thus far, after paying his cab-fare to the house of Brother Pratt he had but one cent left. Still he was the last man on earth to plead poverty, and in answer to inquiries of some of the brethren as to his financial circumstances, he replied that he had plenty of money. "This was reported to Brother Pratt, who the next day approached Elder Taylor on the subject: "Elder Pratt: 'Well, I am about to publish my 'Voice of Warning' and 'Millennial Poems,' I am very much in need of money, and if you could furnish me with two or three hundred dollars I should be very much obliged.' "Elder Taylor: 'Well Brother Parley, you are welcome to anything I have, if it will be of service to you.' "Elder Pratt: 'I never saw the time when means would be more acceptable.' "And putting his hand into his pocket Elder Taylor gave him his copper cent. A laugh followed. "'But I thought you gave it out that you had plenty of money,' said Parley. "'Yes, so I have,' replied Elder Taylor. 'I am well clothed, you furnish me plenty to eat and drink and good lodging; with all these things and a penny over, as I owe nothing, is not that plenty?' "That evening at a council meeting Elder Pratt, proposed that the brethren assist Elder Taylor with means to pay his passage to England, as Brother Woodruff was prepared and desired to go. To this Elder Taylor objected, and told the brethren if they had anything to give to let Parley have it, as he had a family to support and needed means for publishing. At the close of the meeting Elder Woodruff expressed his regret at the course taken by Elder Taylor, as he had been waiting for him, and at last had engaged his passage. "Elder Taylor: 'Well Brother Woodruff, if you think it best for me to go, I will accompany you.' "Elder Taylor: 'Oh, there will be no difficulty about that. Go and take a passage for me on your vessel, and I will furnish you the means.' "A Brother Theodore Turley, hearing the above conversation, and thinking that Elder Taylor had resources unknown to himself or Brother Woodruff, said: 'I wish I could go with you, I would do your cooking and wait on you.' "The passage to be secured was in the steerage--these missionaries were not going on flowery beds of ease--hence the necessity of such service as Brother Turley proposed rendering. In answer to this appeal, Elder Taylor told Brother Woodruff to take a passage for Brother Turley also. "At the time of making these arrangements Elder Taylor had no money, but the Spirit had whispered to him that means would be forthcoming, and when had that still, small voice failed him! In that he trusted, and he did not trust in vain. Although he did not ask for a penny of anyone, from various persons in voluntary donations he received money enough to meet his engagements for the passage of himself and Brother Turley, but no more." CHAPTER IV. LEAVING HOME THE JOURNEY. One of the first trying experiences a missionary has to endure is that of tearing himself away from his family. The expression "tearing himself away" is not describing too strongly the painful feelings of such an ordeal, for to many this is no trifling experience: it is like tearing one's heartstrings to undergo it, and he feels almost as though he were purposelessly inflicting most cruel torture upon his loved ones regardless of their appeals for mercy. But feeling that it is a call from the Lord that prompts him to do this, he is strengthened to endure the severe but fortunately short trial. One can perhaps imagine to some extent how painful was such a parting as the one described by the late President Heber C. Kimball. It occurred about the same time as the incident related in the previous chapter in the experience of President John Taylor when called to fill a mission to England. Apostle Kimball was called to the same mission. It was but a short time after the Saints first settled in Nauvoo, Illinois, and they were poor and destitute, and owing to exposure and an unhealthy place of refuge these missionaries and their families were in poor health. Elder Kimball depicts his leave-taking as follows: "During the night of August 23rd, 1839, my son, David Patten, was born in Commerce, in the log cabin I had put up at the end of the Bozier house. We had a heavy thunderstorm that night, but the hand of the Lord was over us. As soon as my wife was able I moved my family into the new log house that I had built. "September 14th, President Brigham Young left his home at Montrose to start on the mission to England. He was so sick that he was unable to go to the Mississippi, a distance of thirty rods, without assistance. After he had crossed the river he rode behind Israel Barlow on his horse to my house, where he continued sick until the 18th. He left his wife sick with a babe only three weeks old, and all his other children were sick and unable to wait upon each other. Not one soul of them was able to go to the well for a pail of water, and they were without a second suit to their backs, for the mob in Missouri had taken nearly all he had. On the 17th Sister Mary Ann Young got a boy to carry her up in his wagon to my house, that she might nurse and comfort Brother Brigham to the hour of starting. "September 18th, Charles Hubbard sent his boy with a wagon and span of horses to my house; our trunks were put into the wagon by some brethren; I went to my bed and shook hands with my wife who was then shaking with a chill, having two children lying sick by her side; I embraced her and my children, and bade them farewell. My only well child was little Heber P., and it was with difficulty he could carry a couple of quarts of water at a time, to assist in quenching their thirst. "It was with difficulty we got into the wagon, and started down the hill about ten rods; it appeared to me as though my very inmost parts would melt within me at leaving my family in such a condition, as it were almost in the arms of death. I felt as though I could not endure it. I asked the teamster to stop, and said to Brother Brigham, 'This is pretty tough, isn't it; let's rise up and give them a cheer.' We arose, and swinging our hats three times over our heads, shouted: 'Hurrah, hurrah for Israel.' Vilate, hearing the noise, arose from her bed and came to the door. She had a smile on her face. Vilate and Mary Ann Young cried out to us: 'Good by, God bless you.' We returned the compliment, and then told the driver to go ahead. After this I felt a spirit of joy and gratitude, having had the satisfaction of seeing my wife standing upon her feet, instead of leaving her in bed, knowing well that I should not see them again for two or three years." Usually missionaries go to their fields of labor in small companies, and after the acute pangs of parting with loved ones are somewhat assuaged they enjoy their travels. The new scenes constantly coming within view help to divert their minds from the thoughts of home. If they have a long distance to travel to reach their destination, and especially when they have to cross the ocean, they find time to seriously consider the nature of the duty before them. Then they begin, if they have not done so before, to realize the necessity of depending upon the Lord for guidance and aid. If they have to cross the great deep and should they become sea-sick they are liable to feel that their troubles are increasing in number and severity; but if their sea-sickness is of an extreme type it banishes all other troubles. They have no hope nor fear of the future and the past is entirely forgotten. All they can think of is the awful present. The more severe their sickness the sooner it is ended, and their recovery is so rapid that it causes astonishment, and they wonder how it was possible for them to feel so ill through such a trifling cause. In a few days nothing is left of the dreadful sensation but a recollection as of an unpleasant dream. CHAPTER V. FIRST EXPERIENCE IN THE FIELD. The excitement or the interest of travel generally keeps up one's spirits while on the way; but soon the journey is at an end. Arriving at the headquarters of the mission to which they have been appointed, the missionaries are assigned to various conferences or fields of labor. During the short time they have traveled together they have become quite attached to each other. They appreciate one another the more through being alike newly separated from near friends and traveling through strange lands among strange people. It is another affecting experience to part from traveling companions; and when each one finds himself singly cast among strangers, or rather among new friends, he is for a little while lonesome. If he allows himself to take a cheerless view of the situation he may feel somewhat home-sick; and if he makes no effort to cast aside his gloomy thoughts he will soon be feeling extremely unhappy. He can encourage this feeling until it becomes a serious malady that can only be cured by the most heroic treatment, or else have the cause removed by a far less heroic method--that is by returning home at once. On the other hand, if the newly-arrived missionary fully determines to go to work immediately, to become familiar with the labor before him, to get acquainted with the people, and make himself at home among them, and take advantage of every circumstance that surrounds him, he will soon feel contented so far as personal comfort is concerned. Although people are inclined to regard it as a trifling ailment, and extend no sympathy for those who suffer with it, homesickness is a very serious affliction. It is even fatal in some instances. A soldier of a Massachusetts regiment is reported to have died in Cuba recently through homesickness. Fortunately there are remedies for the complaint in cases where missionaries are attacked with it. The most effective remedy is for the one afflicted to go to work at once upon his missionary labors. He may meet with rebuffs, but such experience will be just what is needed to dispel the feeling of home-sickness and to inspire him with a determination to battle against discouragement. A young man who lately returned from the mission field related that when he first arrived in his place of labor he felt symptoms of home-sickness. He determined to shake off the feeling at once, and went out to deliver tracts and seek to get Gospel conversations with the people. The first man he met opposed him and used considerable abuse. This treatment aroused him to put forth efforts to defend the cause he represented as well as his own character, for both were attacked. It also furnished a favorable opportunity for doing so, as the man made charges which he felt fully able to refute. The young man did not retaliate with abuse, but patiently and in a kindly spirit undertook to set the truth before his misinformed opponent. His pleasant manner and humble spirit conquered his antagonist and made him a lasting friend. The missionary received a standing invitation to his house, and besides this the gentleman who first opposed afterwards, with his family, attended meetings and they all became interested in the Gospel. The missionary continued his active efforts and had no more feelings of home-sickness. He subsequently became one of the most energetic and successful workers in the field. Quite a number of missionaries who at first have become somewhat discouraged, and partially made up their minds to return home, have had dreams just at the critical time, and have been influenced thereby to continue in the field. They have dreamed that they had returned home without fulfilling their mission. The humiliation and chagrin they experienced in their dreams appeared so real that they have thereby had their minds changed by it, and once more determined to continue their efforts. There have been instances where missionaries have returned home on account of home-sickness, but almost invariably they have felt dissatisfied with themselves until they have returned to their fields of labor and made a more successful effort to fill a mission. It sometimes occurs that a missionary goes to his field of labor with a misapprehension of the nature of the work. Returned Elders in reporting their labors abroad often speak of the success they met with, and of the opportunities and needs there are for missionary work in the world. In listening to such reports a person sometimes gets the idea that those who go out as missionaries will find people anxiously waiting for them, and ready to receive their message. A missionary soon learns that such is not the case, and sometimes feels that it is only a waste of time for him to remain and try to do anything. How frequently has the remark been made by a newly arrived missionary, "Why, I could do more good at home than I am doing here!" But he soon discovers that to gain success he must work for it. If the people will not come to him, he finds that he must go to them. He must awaken an interest in the message he bears, and to do this he must be patient and diligent as well as prayerful. It is a common remark among missionaries that they are just beginning to do real missionary work that is satisfactory to themselves when they are about to be released. CHAPTER VI. LACK OF ABILITY. If he has not done so before, a young missionary, just beginning his labors, will soon discover his lack of ability to express his thoughts as he would like to. He may fully believe in the Gospel or may even have a strong testimony of its truth, yet he will find that it is not so easy to intelligently and fluently explain his reasons for the belief within him. He may be somewhat familiar with passages of scripture that go to prove the truth of the ideas he entertains concerning the Gospel but cannot readily turn to nor repeat these passages. By contrasting his ability in this line with that of missionary companions who have been longer in the field, he keenly senses this fact. As is sometimes the case, he may have gone to his field with the expectation that the Lord, through His Holy Spirit would inspire him with words to say, immediately when he made the attempt to speak, without any study or thought upon his own part. In his little experience at home he might have observed the remarkable improvement in some young man's speaking abilities after performing a mission. Not knowing what discipline this particular young missionary had to go through while absent, a person may thoughtlessly get the idea that his ability was acquired without much effort. It is not long, however, before the new missionary realizes that it is necessary for him to do his part if he expects to make progress. He learns the truth of the saying, "The Lord helps those who help themselves." He discovers that he must store his mind with knowledge in order that the Holy Spirit may bring things to his remembrance. He finds that the Lord does not, unless for special purposes, reveal direct through His Spirit truths that are already known to mankind: for has He not commanded His children to "search the scriptures," to seek "out of the best books words of wisdom," and to "seek learning even by study, and also by faith"? These facts dawn upon his mind in an early stage of his experience. His very first attempt to present the Gospel in private conversation or by public speaking may cause him to realize the necessity of study and preparation. He may perchance, as is most likely, be confronted with a question that he cannot answer. He is baffled for the time being, but it only serves as an incentive to study and prepare to meet the question in the near future. The writer recollects hearing of an instance where a young missionary who had newly arrived in the field, went to visit his relatives with the view of talking to them about the Gospel. His relatives, thinking perhaps that they were not well enough posted to discuss the subject with him and show wherein he was in error, as they supposed, sent for their minister to have him hear and answer their missionary kinsman's doctrines. The result of the conversation was very humiliating to the young missionary. While he knew he had the truth, the minister was easily able to vanquish him in argument, being versed in theological sophistry and posted on the scriptural passages that suited his purpose. The effect of the interview proved to be of much benefit to the Elder, although embarrassing at the first. The experience made him resolve to study earnestly and meet his opponent at a later date when he would set forth the claims of his people in a more satisfactory manner. This resolution he carried out. After preparing himself he sought another interview with the same minister at the home of his relatives. This time he was enabled to confound the clergyman in every argument brought forth to oppose him. A somewhat similar instance was that of another missionary who had been asked some questions regarding the doctrines of the Latter-day Saints which he was not able to answer satisfactorily to himself. He felt deeply mortified on account of his inability, and undertook to study the questions thoroughly that he might not again be found unable to answer them. He afterwards remarked that he had never studied so hard before in his life; but he accomplished his object and felt well repaid for his efforts, as they brought so much enlightenment to his mind. Being compelled to beat a retreat may be somewhat disheartening for the moment, but such an experience is what is needed to develop within the mind of the missionary a thorough knowledge of the first principles of the Gospel. With this added knowledge comes enlightenment through the Holy Spirit, and his testimony of the truth of the Gospel is strengthened. The more he learns about the Gospel the more beauty and truth he discovers in it, and the greater is his faith. His interest in the work grows, his enthusiasm is awakened and he becomes developed in many ways. He is more anxious to declare his message to the people and bear testimony to what he knows. His dread of obstacles decreases, and he actually takes pleasure in surmounting difficulties that arise. Opposition is a stimulant which he rather likes to meet. CHAPTER VII. MIRACULOUS HELP FROM THE LORD. Elders have often found in their experience that the Lord has helped them to a remarkable degree in their efforts to qualify themselves for the labors before them. So much assistance have they received through His Spirit that they have been astonished with their own utterances when explaining the principles of the Gospel. While speaking, ideas have been presented to them which they had never thought of before. And often additional light has been flashed into their minds upon subjects they were attempting to elucidate or explain. Many instances have occurred where missionaries have been blessed with the gift of tongues, when called to preach to foreign nations. One such instance was related by Apostle Heber J. Grant in the course of remarks he made in the Tabernacle in Salt Lake City, November 22, 1896. The narrative as he gave it is as follows: "When Brother Maeser was baptized in his native land, he called upon the Lord in secret prayer, after he came out of the water, and said to the Lord, 'O Lord, I have obeyed Thy Gospel; I believe in the divinity of the mission of the Prophet Joseph Smith with all my heart; I believe that the angel that was seen to fly in the heavens with the everlasting Gospel, has come to the earth and restored the Gospel; now, O Father, manifest unto me one of the signs that shall follow the believer, and I pledge you that if you give me a witness of the divinity of the work in which we are engaged, I will, if need be, give my life for that cause.' After this he walked along asking questions of Brother Franklin D. Richards, Brother Budge acting as interpreter. Finally when he asked a question of Brother Richards, Brother Richards told Brother Budge that he need not interpret that, as he understood it perfectly. Then Brother Richards answered, and Brother Maeser told Brother Budge that he need not interpret that, as he understood it perfectly; and they walked along the street, one talking in English and the other in German, and each understood the other by the inspiration of the Spirit of God." Apostle Anthon H. Lund, while presiding over the European Mission, wrote to the Millennial Star, in the course of correspondence, the following: "Elder Hyrum Jensen related an interesting experience he had had. When he came to Norway last spring he knew very little of the language spoken here. One day he attempted tracting, but the people laughed at him when he tried to speak to them. He felt their ridicule keenly, and was especially grieved at not being able to explain to them the saving principles of the Gospel. His way passed by a grove. He entered it and there in the humility of his soul he prayed God to aid him and loose his tongue. He felt his prayer was heard, and with renewed courage he commenced his labors. In a few hours he had sold all his tracts, and the people listened attentively to what he had to say. He said: 'I spoke Norwegian with more ease than I have ever spoken English.' Considering the short time he has been in Norway, we were all astonished to hear him use the language so well." A young missionary sent to Germany, who had received but three lessons in German before leaving home, preached to the Saints in the German language seventeen days after arriving in their country. His rapid progress continued till he could speak the language as perfectly as could the natives themselves. He attributed his success to the help of the Lord which he received to assist him in his studies. The writer recollects hearing the late Elder George G. Bywater relate an incident in his experience while upon his first mission. He was laboring in Wales in company with another Elder of more experience than himself. The senior Elder generally did most of the preaching. Upon one occasion the latter took a severe cold on his lungs and became so hoarse that he could scarcely whisper. An appointment had been made for him to preach at a certain place where the congregation would be mostly composed of Welsh-speaking people. The experienced missionary was unable to speak on account of his hoarseness, so he informed his young companion that he would have to do the speaking. Elder Bywater felt his weakness and inability to satisfy the people's expectations, as he did not understand the Welsh language; but, on being requested to do so, he arose to address the audience as best he could, depending upon the Spirit of the Lord to assist him in his utterances. He began by speaking in the English tongue--the only one he understood--but soon he found that he was speaking words which he did not understand, and the fluency with which they came from his lips astonished him. After he had finished preaching his companion, who understood the Welsh tongue, told him that he had delivered an excellent sermon in that language, and that if he lived to the age of Methuselah he would not be able to preach a better one. He had been blessed with the gift of tongues that his hearers might understand the message he had to declare to them. President George Q. Cannon relates how he was in a marvelous manner enabled to understand the Hawaiian language. He had been sent while quite a young man, as a missionary to the Sandwich Islands. He soon found that the white inhabitants of the islands cared very little about hearing the Gospel, so he resolved to master the native tongue and deliver his message to the Hawaiians. How he was divinely aided in carrying out his determination is given in his own words: "My desire to learn to speak was very strong; it was present with me night and day, and I never permitted an opportunity of talking with the natives to pass without improving it. I also tried to exercise faith before the Lord to obtain the gift of talking and understanding the language. One evening, while sitting on the mats conversing with some neighbors who had dropped in, I felt an uncommonly great desire to understand what they said. All at once I felt a peculiar sensation in my ears; I jumped to my feet, with my hands at the sides of my head, and exclaimed to Elders Bigler and Keeler who sat at the table, that I believed I had received the gift of interpretation! And it was so. "From that time forward I had but little, if any, difficulty in understanding what the people said. I might not be able at once to separate every word which they spoke from every other word in the sentence; but I could tell the general meaning of the whole. This was a great aid to me in learning to speak the language, and I felt very thankful for this gift from the Lord." CHAPTER VIII. PRESENTING THE GOSPEL TO THE PEOPLE. The experiences of missionaries in getting the Gospel before the people are varied and interesting. The general method of presenting the message is by distributing tracts from door to door, and seeking in this way to get conversations with the people. In addition to this, meetings are held and the people invited to attend them. In Great Britain and some parts of the United States street preaching is done to a considerable extent when favorable weather permits. In some countries out-door meetings are not allowed in the towns and cities. In such places the meetings are generally held in public halls or private dwelling houses. In distributing tracts from door to door a missionary meets with all kinds of people, and, it might be added, with all kinds of receptions. His first day's tracting is generally made memorable by some occurrence which is of a novel character to him. Approaching the first house on the street selected for his field of operation, he timidly knocks at the door. It may be opened by a child, who, on seeing it is a stranger, or at his request, calls its mother to see what is wanted. She has all sorts of surmises as to who it may be. If she is expecting the rent collector she hesitates about meeting him as she may be unprepared. If she suspects him to be a peddler or book agent she approaches with a scowl of impatience on her face. Finding he has only a Gospel tract to offer her, and that without cost, she is willing to accept it, but hastens to cut the conversation as short as possible on account of being so busy. The missionary may meet with a similar reception at a number of places, but sooner or later he is almost sure to have the door closed in his face before he can deliver his message. This kind of treatment may cause his hopes to fall somewhat and his courage to fail him for a moment, but soon his determination is renewed, and his timidity vanishes. He may consider his first visit in tracting fairly successful. By introducing himself as a Latter-day Saint, or merely leaving the tract without further introduction, on his first visit he is looked upon as nothing less than a respectable gentleman. By the time he calls with the second tract some of those who received the first will have read it, and without doubt were deeply impressed with the truth of its teachings; but learning later that the Latter-day Saints are the same people as are commonly called "Mormons," they refuse to investigate further or to have anything to do with such a people. Not because of their doctrines do they shun them, but on account of the prejudice which exists against the Saints. It is indeed astonishing to the young missionary to discover on his second visit how some of those to whom he handed tracts show their extreme contempt for him and the literature he is circulating. On seeing him at their doors they will at once go and get the tract left the week before, carrying it by one extreme corner, as if afraid of contamination, and push it out to him at arm's length, telling him to never come again to their door. Some have been known to carry the tracts back with a pair of fire tongs, in order to express more effectively their utter abhorrence of everything connected with "Mormonism." Such are some of the unpleasant features of tracting. There is a bright aspect to this same avocation. The satisfaction of having performed a most important duty in the service of God gives joy to the heart, no matter how little encouragement one may receive from the people in his labor of tracting from door to door. But often through diligent and prayerful searching a missionary finds those who are willing to listen to his message and testimony, and his visits result in the conversion of precious souls to the great truths that lead to eternal salvation. A young man who recently filled a mission in Great Britain, one day while distributing tracts felt impressed to call at a certain house, and present his message to the inmates. He obeyed the prompting, and was met at the door by the lady of the house. She listened to what he had to say and accepted the tract he offered, but showed no unusual interest in his message. The next time he was in the neighborhood delivering tracts he called again at this particular house. His reception this time was similar to the first one. He called again the third time, and still three more times without meeting with any further encouragement. He received no invitation to go in and converse upon the Gospel, still he retained the impression that there was someone there who would listen to his message. He called the seventh time, and his perseverance was rewarded with a request to enter the house. The husband was at home and was in a humor to talk upon religion. He had one request, however, and that was that the missionary confine his teachings to the scriptures, and prove his assertions from the Bible. He was acquainted with the scriptures, and was also aware that many professed teachers of the Gospel did not adhere to the word of God as taught in the Bible, hence his desire to hold the Elder to the scriptures. Of course this was just what the missionary desired, and it did not take him long to convince his friend that the doctrine he advocated was strictly scriptural. The result was the man and his family soon embraced the Gospel. It was what the man had been looking for. He had become dissatisfied with the creeds that he had before heard, and at the time the missionary called at his house he was praying for guidance that he might know what church to unite with. CHAPTER IX. DISCOURAGING PROSPECTS--PLEASING RESULTS. It frequently happens that a missionary works until nearly discouraged before he discovers any fruits of his labors. A young man who labored as a missionary in Great Britain some few years ago had an experience of this kind. He and his companion had spent considerable time in one field. They had labored faithfully and earnestly, but saw no favorable result. At last the Elder prayed to know whether he should remain in the district longer or report to his president the apparent conditions and get an appointment to some other field. His prayer was answered by a dream wherein he was shown that there were a few persons in the district who would soon request baptism at his hands. He was much comforted and encouraged by this dream and related it to his companion. They both remained in their field of labor, and it was not long before several of those who had listened to their testimonies applied for baptism. The missionary who faithfully, patiently and persistently continues his labors in the field assigned him is invariably rewarded for his efforts, as many a one can testify. He may not baptize many, but frequently he may be the means of bringing the truth to some honest soul who is ready to receive it with his whole heart. Where such is the case the Elder feels fully repaid for his work if no other result of his efforts is visible. Some few years since another young missionary in Great Britain was sent to a certain district to labor, where the prospects were not so bright as desirable. He, however, continued earnestly and humbly to perform his duty in bearing testimony to the people. He was there for months without seeing any results. But eventually he was led to a family who believed his testimony and embraced the Gospel. This family proved to be most excellent people, and their influence and energy were the means of bringing others into the fold, and the branch which was almost lifeless before soon became a most lively and prosperous one. The missionary felt more than repaid for his labors when he saw how they had been blessed of the Lord. A similar occurrence took place in another conference of the same mission about the same time as that just related. A missionary had spent some eighteen months in one town. During that time he had several companions one after the other who labored with him, and between them they tracted the town quite thoroughly. Their labors in other directions to get the Gospel before the people were also diligently pursued, but apparently without any good results. The Elder who had spent so much time there was then released to return home, his last companion missionary was sent to another field, and others took their places in this particular town. It was not long, however, before these new missionaries began to reap a harvest of souls as the result of their predecessors' planting of the Gospel seed. A number of people were baptized within a few weeks, and, with the few old members of the Church residing in the town, a lively branch was established there. This happy result was of course greatly due to the efforts of the Elders who first labored there so long and faithfully, and who, no doubt at times felt discouraged at the prospects before them. Missionaries are frequently led in a strange way to those who are searching after the truth; and often people of this character are brought in contact with the Elders in a remarkable manner. Not long since some missionaries were laboring in a certain district in England. In performing their duties they frequently passed a certain shop or store in the neighborhood of their lodging place. The gentleman who kept the shop, as well as his wife, noticed them pass the door, and recognized that they were Americans. Soon their interest in these strange men was awakened. They did not know that they were ministers of the Gospel, but felt impressed to make their acquaintance. At last the shop-keeper requested his wife to invite them in the next time they passed, stating that he desired to talk with them. His good wife soon saw one of the Elders passing and she stepped out and asked him if he and his companions would call and have a talk with her husband when they had the time to spare. Of course the missionaries were quite willing to comply with the request. They were looking for opportunities to present their message to the people. When they called to visit the family they explained their business, taught them the Gospel, which the man and his wife gladly accepted; and soon the Elders were made to feel as much at home in their midst as though they had been acquainted for years. The following is an incident of missionary experience that recently occurred in Ireland: Two young Elders were one day distributing tracts in a small village. One visited on one side of the only street in the place and his companion took the opposite side. While going along in the performance of this duty one of the missionaries called at a place where he found a man and his wife digging potatoes. A tract was offered to the man, but he was not in a humor to receive "Mormon" literature, so he gruffly ordered the Elder off his premises, adding the threat that if he did not go he would brain him with his spade. His wife was not so unkind, and she remarked that she would accept the tract, saying that it would not do her any harm. "And where are ye from?" she inquired, recognizing the Elder was a stranger to the country. The young man replied that he was from Utah, in America. "From Utah!" she exclaimed, "and do you know our Micky?" The Elder replied that he could not say as to that, for he did not know what the full name of her son might be. "He works in the----mine, in Utah, do you know him!" said the woman in her anxiety to hear what he knew about her far-off son. The young man said he also had worked in that same mine, and if she would state his name he could answer the question. She at once gave her son's name, and sure enough he was known to the missionary. "O, yes," said he, "I am acquainted with him. We used to sleep in the same bunk!" With this the old lady clasped the young man in her arms exclaiming, "The Lord bless ye; and ye're acquainted with our Micky! and his father was goin' to brain ye wid the shpade!" She held to the young man and wept for joy. The missionary's companion, seeing from a distance the woman's actions, thought his friend was in trouble and hastened to the premises. The situation was soon made clear to him, and both were invited into the house and treated with the greatest of kindness. CHAPTER X. EFFECT OF HEARING THE GOSPEL. There is no way of telling just how much good one does in distributing tracts and in bearing his humble testimony to the people, or how far-reaching are the results of his efforts. In a letter written by Apostle Anthon H. Lund from Stockholm, Sweden, to the Millennial Star is related the following incident. "How a tract may preach the Gospel and bring conviction to the soul was illustrated in the case of a lady in Angermanland, related by Elder Holmgren. She had gotten hold of a tract called 'The Voice of Truth,' written by Erastus Snow. She learned it nearly by heart, and not knowing the address of the Saints, she wrote to the president of the 'Mormons' in Salt Lake City, and from there the Elders here were informed of her address. They found her anxiously awaiting them, and at once she obeyed the Gospel. She keeps a little store, and is always ready to explain our doctrines to her customers." Another similar circumstance is related by Apostle Lund. In substance it is here given: A gentleman whose residence was in Belgium, while on a visit to London, met one of our missionaries, who gave him a pamphlet setting forth our doctrines. The gentleman took it home, and, out of curiosity, read it through. He was deeply impressed with its contents, and became anxious to see a "Mormon" Elder, but could not get the address of any. He therefore wrote to the President of the Church, asking for more information concerning the Gospel and inquiring where he could find some missionary of the Church. The letter of inquiry was forwarded to the president of the Netherlands Mission, who sent an Elder to visit the writer of it. The Elder called upon the inquirer after truth, and the latter listened with deep interest to the explanations of the Gospel. Before the Elder left the city the gentleman requested baptism. Many years ago a gentleman heard a Latter-day Saint missionary proclaiming the Gospel in an open-air meeting in India. He heard nothing further of the message at that time. He afterwards returned to his native country, Great Britain, and not long ago heard some of our Elders preaching in a meeting in South Wales. The first testimony he heard had made a lasting impression upon his mind, and when he again heard the same glorious message he investigated the claims set forth by the Elders and accepted the Gospel. A gentleman who joined the Church some few years ago in the Leeds Conference of the British Mission stated that the first Latter-day Saint missionary he met impressed him by his humble and unassuming manner. He was more impressed by the Elder's demeanor than with the subject of his conversation, and while in his presence for the first time he believed the Elder was indeed a servant of God. The man did not at once embrace the Gospel, but undertook to investigate it. In the meantime the young missionary was released from his labors and returned home, not knowing what would be the result of the humble testimony he bore to this particular person. In 1884 Elders C. F. Christensen and W. F. Garner, two missionaries laboring in Carter County, Tennessee, were arrested on a false charge, and taken to jail. It was at a time when excitement concerning the missionaries in the South ran high. While on their way to the place of confinement, one of the brethren remarked, "We might preach to these men as they did to the jailor of old." These words and other remarks made upon that occasion made a lasting impression upon one of the gang of men who were with the officer who made the arrest, and from that time he began to search for the true Gospel. But he never saw any more "Mormon" Elders until 1893, although he had read some of our Church works. At that time he was prepared for baptism, and he and his wife received the Gospel. He afterwards wrote to Elder Garner, informing him of his conversion, and what led to it. Such experiences as the ones related below are sometimes met with while tracting. The narrator is Elder Frederick Scholes, who at the time, June, 1894, was a traveling Elder in the British Mission. "I had just left a Primitive Methodist minister after a prolonged conversation, and called at the next house, at which a lady answered the door and asked me to step inside. I commenced to talk of the Gospel message I had been sent to proclaim, and found her an attentive listener. She informed me that she had been praying to know which of the different religions was true, believing that the Bible is true, and that there is but 'one Lord, one faith, one baptism.' In answer to her prayers she had a manifestation, or a vision, and was carried away to a large hall; here she saw a man preaching the Gospel to her; after preaching to her for some time, he left her, saying: 'I will see you again and preach the Gospel to you.' During her recital of this manifestation she shed tears of joy, for her heart was full. She had desired to hear further of this person whom she had seen. Now she had that privilege, for she informed me that I was that person; she recognized me when she opened the door, and the words I had addressed to her were similar to the words spoken to her in the vision. I felt thankful to learn that I was chosen to bring 'glad tidings of great joy' to one who was searching after truth. I gave her some of our literature, with the admonition to read and learn further of the doctrine of which I had spoken. She has told me since then that she believes and will be baptized. On June 28, I had called at a number of houses leaving at each some tracts, and as usual informed the people I would call again in a few days and leave a more advanced tract, and also endeavor to answer all questions they might ask. One family, upon learning what faith the tracts represented, sent one of the children running after me with the tracts, saying they did not want them. A number would not accept a tract under any consideration. "My next experience was with a minister. A lady answered my knock and accepted the tracts. I informed her that I would call again, and leave another tract, and endeavor to answer any question they might ask. I had gone but a short distance from the house when the gentleman of the house hurriedly stepped out, coatless and hatless, and hailed me. I returned, whereupon he gave me back the tracts which I had just left, saying he did not want them, he had heard somewhat of the 'Mormons,' but did not agree with their teachings. I inquired in what way he differed with them. He said the question would lead to a discussion and he had not time to talk with me, repeating that he had no need of the tracts. Having a 'Morgan tract' in my pocket, I offered it to him, asking him to read it. After a few excuses he accepted it. He then asked me a number of questions which I answered, and, becoming interested, he took out his watch and said he had fifteen minutes to spare, and asked if I would step into the house. He led the way into the drawing room, remarking that we would have a pipe and a chat; as I did not use tobacco, he asked me to have some tea. Not using tea, he asked if I would take coffee or chocolate. As I used neither he became solicitous as to what I did drink, and I answered, water or milk; whereupon he ordered milk and butter and bread brought up into the drawing room. I partook of the refreshments provided, and he smoked his pipe, and thus I had the privilege of conversing with him, fully three-quarters of an hour. Upon leaving he gave me his card and an invitation to call again. I not only left him the tracts he at first refused, but a full supply of the tracts I had with me. The repulsive demeanor he at first manifested, mellowed down into a more friendly attitude." Such pleasing incidents as the first one narrated in the above letter are of not infrequent occurrence in the mission field. People have often been informed by dream or vision of the coming of missionaries with the Gospel message to deliver to them. Two young Elders laboring in Southern Illinois after holding a meeting were approached by a young man who told them that his sister, living some distance from where they were, desired to meet them. When in the neighborhood, they called upon her, and she told them that she had seen them before and that their faces were familiar. They remarked that they had never before been in that neighborhood. The lady then explained that she had seen them in a dream. They gave her some tracts to read, and she soon applied for baptism, having been assured in vision that they were messengers of truth. Sometimes a missionary's labors produce an unexpected result. It is difficult to get some people who show an interest in the Gospel convinced of the necessity of baptism. Often, though, when they are fully convinced they readily obey. An Elder who was recently engaged in missionary labors abroad made the acquaintance of a lady whom he met while distributing tracts. She seemed to be favorably impressed with his teachings; and the scriptural proofs he advanced in support of his claim that baptism was essential to salvation were convincing to her. Her admission of this fact led the missionary to believe that she might accept the Gospel; but upon a subsequent visit to her home he was given to understand that there was no more need of him calling upon her to talk upon the Gospel, as he had already shown her the necessity of baptism, and she had complied with that ordinance by having her minister baptize her. Another missionary who had made the acquaintance of a lady called upon her and her husband a few times to talk with them upon religion. Having explained to them upon previous visits the first principles of the Gospel, the Elder finally ventured to advance a little further. He took occasion to state the views of the Latter-day Saints concerning the eternity of the marriage covenant--that a man and woman might be married not only for this life but also for the hereafter. On learning this the woman replied: "Why, bless your soul, if that's what you believe in I want nothing to do with you. I've had enough of my husband in this life already!" CHAPTER XI. Many unexpected things happen at meetings held by the Elders in the mission field. A few years ago an Elder in Sweden was holding a meeting. A local preacher attended it, and the people present expected the preacher would be able to refute the doctrines advanced by the "Mormon" missionary; but they were disappointed and no doubt greatly surprised. When the Elder finished speaking the minister knelt down in the meeting and thanked the Lord that he had found the truth. Three weeks afterwards he joined the Church. A similar incident is related by Bishop Lars Neilson, of Leamington, Millard County, Utah. In the year 1851 a young man invited him to attend a meeting to be held by Latter-day Saint missionaries in the village where he was then residing. He promised to attend, adding a threat that he would tell those men that in the last days false prophets are to come and deceive the people. He went to the meeting and found the house filled, but he made his way to the front, where he would be in readiness to denounce the preachers at the proper time. The missionaries presented the Gospel in such a humble and clear manner that Mr. Neilson became convinced that it was true. It was the Bible doctrine, and he dared not deny it nor scoff at it. From that time his friendship was won. He entertained the Elders at his home, defended them before the people, and eventually he joined the Church. Two missionaries in the Southern States, who had been sent to open a new field of labor, commenced by holding a public meeting in a hall which they had secured. A prominent citizen of the town, who was well posted on the scriptures, attended this meeting, and to learn if the speakers taught Bible doctrine he secured a front seat where he might hear distinctly. He was well pleased with what he heard, and at the close of the meeting he approached the Elders and told them that as long as they preached the kind of doctrine set forth that evening they were welcome to his hospitality. He thereupon invited them to his hotel, to make their home there as long as they desired. Inexperienced missionaries are usually assigned to labor for a time with those who have had more experience. Sometimes, however, an Elder who has newly arrived in the field is, through force of circumstances, left to himself for a time. It is then he feels more than ever the necessity of relying upon the Lord. Some four years ago an experienced missionary in Great Britain was holding open-air meetings. His companion had newly arrived from Zion, and had had little or no practice at public speaking. At the close of one meeting he gave an appointment for a subsequent meeting, and invited the people to attend at the designated place on the street. Circumstances prevented the senior Elder from filling the appointment, so he sent the new missionary to apologize for his absence. The young man went, and finding a gathering of people at the place selected for the meeting, he was impressed to preach himself, trusting in the Lord to assist him. The Lord did assist him, and he preached to the people with a freedom beyond his expectation. It was a valuable experience for him, and from that time he continued to labor most energetically and earnestly during the remainder of his mission. Two other young missionaries upon another occasion were left to hold a meeting without experienced help. Before the time of meeting they learned that certain parties intended to be present to oppose and if possible confound them. But undaunted, the Elders fasted and prayed, and when the time came, went and held their meeting, and bore their testimonies in humility to the assembled people. Their opposers were there. The young men knew them, having heard them interrupt some of their more experienced fellow-missionaries upon former occasions. But this time they had no opposition to offer. Instead, they listened attentively to the Elders' remarks, and then bore testimony that they, the Elders, had the Spirit of the Lord with them, and that its influence was felt in the meeting. Apostle Anthon H. Lund in a letter to the Millennial Star, dated at Nuremberg, Germany, May 19, 1894, tells about meeting with the Saints in Zurich, when he was introduced to a Brother and Sister Hoffman who had recently joined the Church. Brother Lund says about this family: "I was very much interested in hearing them tell what led to their conversion. They had rented rooms in the same house where the Saints of Zurich hold their meetings; but as they were Catholics they were forbidden by their priests to attend the meetings of the Saints. Their room adjoining the room where the Saints met, the lady could often hear Brother Duback's sermons. She became much interested and told her husband that 'Mormonism' was not what it had been represented, but that it was founded on the scriptures. They sent for Brother Duback, and he explained the principles of the Gospel to them, furnished them with books to read, and told them to pray earnestly to God to show them whether these principles were true or not. They did this one Sunday evening after having attended their first meeting with the Saints. In the night Brother Hoffman heard a noise as of a rushing wind, and a voice called his name distinctly three times and said: 'This shall be a testimony to you that what you have heard this day is truth.' The manifestation made a powerful impression on his mind. He awoke his wife and told her what he had heard. The same night she had a glorious vision. The room was filled with light and a heavenly personage appeared to her, pointing to her husband. She understood this to mean that she should follow him and that what he had told her was truth. They rejoiced greatly in the goodness of God, and requested Elder Duback to baptize them. They told me that they had never felt such joy and happiness as the obedience to the principles of the Gospel had given them." Quite frequently attempts are made by unprincipled individuals to interfere with the labors of our missionaries in spreading the Gospel. Often men will deliver lectures against the Elders, circulate falsehoods about the Saints, or interrupt their meetings. Generally such attempts to hinder the missionary work result in good. What their enemies do to injure them is in most cases a help to the cause. Some Elders laboring in the Scandinavian mission several years ago were opposed by two local ministers in the neighborhood where they were located. One minister delivered a lecture against the Saints and he was joined by the other in his attacks upon the Elders. The latter requested the privilege of defending their cause at the lecture, but were refused. They, however, managed to secure the same hall as was used by these ministers, and announced that they would hold a meeting there the next night. The lecture of their opponent aroused considerable interest in the subject of Mormonism, and on the following evening the hall was filled to overflowing, notwithstanding the assertion made by one of the ministers that the people would not turn out to listen to them. Had the ministers remained quiet it would have been difficult for the Elders to awaken such interest in the religion of the Latter-day Saints. Missionaries in nearly all parts of the world have had similar experiences to this one just mentioned. Another occurrence which took place in the Scandinavian Mission will further illustrate how the Lord overrules for good the attempts made to annoy or vex His servants. Some men who were employed on a canal informed two Elders who were laboring in the neighborhood that there was a man working on the same canal who desired to see them, and who would open his house for holding meetings. One of the missionaries went in search of the man spoken of, but he soon learned that there was no one laboring on the canal answering to the name which had been given; and he discovered that the men who gave the information had been playing a practical joke. The Elder, however, made the best of the situation. Instead of turning away disappointed, after having waded through considerable mud and slush in search of the mythical person he had been told about, he spoke to each of the workmen, and presented them with a Gospel tract. In doing so he found a man who offered to open his house for a meeting that same evening. The offer was accepted and all the workmen were invited to attend. They had a good attendance, and soon afterwards the man in whose house the meeting was held and his wife were baptized, and others became interested in the Gospel. CHAPTER XII. DIVINE GUIDANCE AND PROTECTION. Elder J. H. Peterson, a missionary laboring in Kansas, in 1897, relates some of his experience in traveling without purse and scrip, and shows how the Lord opened up the way for him and his companion and provided for their wants. His narrative is as here given: "We arrived at Heber about 4:20 p.m. on Thursday afternoon, and called at the post office for mail, but there was none for us. A gentleman asked us if we were not strangers in the town, and we said we were. "'We shall be pleased to, if we can find a place to stay,' was our reply. "We did so and were hardly seated when a gentleman who had overheard us stepped in and asked us if we were not 'Mormons.' We told him we were. He said he was the mayor of the town, and asked if we would not preach for the people, as he thought they would like to hear a 'Mormon,' having never heard one. It was getting rather late, but we told him that if we could get a house and have the people notified, we would. He told us to remain at the hotel and get our supper and he would get the court house for us. In less than two hours he had the news spread all over town, so that when meeting time arrived we had over sixty people to talk to, and they paid us very respectful attention. The sheriff told us we had nothing to fear as he would insure us protection. We gave out another meeting for next evening and then went back to the hotel, where Mr. Moore, (the mayor) introduced us to some of the leading ladies and gentlemen of the town. Some young people were singing and playing in an adjoining room and we were taken in to hear them. "It was soon bed-time, and we were taken to our room--the best in the hotel. Before retiring, my companion and I knelt in humble prayer to thank the Giver of all good for this manifestation of His goodness, and to ask Him to bless the man who had befriended us and assisted us in getting to preach to so many people. "The following evening we had over one hundred listeners upon whom we made a good impression with our remarks. We lodged at the hotel that night also." The experience of Elder Peterson, above related, is not unlike that of other missionaries engaged in the same work, and is here given as an illustration of the manner in which the Lord's servants are provided for when they rely upon him. Even their simplest needs are often supplied in an unusual and remarkable manner, as the following incident will show: Two missionaries recently laboring in Norway were one Sabbath without money, and had received no invitation to dine that day, so they passed the whole time without eating. They had held meetings during the day, and after returning to their lodging place at night one of them remarked that he was real hungry. The other replied that he was hungry also, and added the words, "but I believe the Lord will remember us." It was then ten o'clock--a rather late hour to expect to receive anything to eat that night--but just as they were speaking a knock was heard at the door, and a young lady came in with a basket of nice food for them. They inquired what led her to bring them food so late at night. Her answer was that she and her mother were preparing to retire when they were impressed to send the Elders something to eat, and they could not rest until they had done so. Other needs and desires of missionaries are supplied in a similarly remarkable way. They often receive assistance and guidance in their studies and labors, and that too just in the hour of need. A young Elder while preaching upon one occasion, not long since, desired to read a passage of scripture which he was not sufficiently familiar with to quote from memory. He knew it was in the Bible somewhere but had no idea where to turn to find it. He proceeded to introduce the passage of scripture in his remarks and opened the Bible, when the very first words that he saw were the ones he desired to quote. Such an incident might be looked upon as a matter of chance; but the Elder with whom it occurred felt that it was a divine guidance that led him to the passage, and it increased his reliance upon the Lord. Some time ago an Elder laboring in England, in a part where he had relatives, had a desire to be sent to Ireland, where he also had relatives. His wish was that he might have the privilege of bearing his testimony to his kinsfolk in the latter country as he had already done in the former. He prayed for the desired change, but said nothing to anyone, feeling that it was his place to remain where he was unless called away by those in authority over him. At this time there was a need of experienced missionaries in Ireland, as most of those then laboring there were about to be released. To supply this need the presidency of the mission appointed a few men from other fields to go to Ireland, and among them was the young man who had been praying for the opportunity of going there. He was, of course, pleased and thankful to receive the appointment. In their journeyings from place to place, missionaries have often had occasion to acknowledge the protecting hand of the Lord over them. Elder David Archibald, who recently fulfilled a mission to Great Britain, tells of an occurrence which happened while he was passing through Wyoming on the way to his field of labor. One night while resting in a half-reclining position on the seat of the railway car a voice said to him, "You are lying in such a position that all your money can be taken out of your pocket!" With a sudden start he clapped his hand over the pocket in which he carried his pocket-book, and awoke from his sleep just in time to see a man go out rather hastily through the doorway. Thinking he might have been dreaming, Brother Archibald said nothing about the matter at the time. A fellow passenger who happened to be awake when this occurred, saw a man, whom he first supposed was a railway employee, reach up to one of the lamps with one hand and pretend to adjust the light. At the same time he reached towards the sleeping man's pocket with the other hand. The sudden movement of the Elder prevented the would-be pickpocket from getting the wallet and he rushed out of the car as quickly as possible. The man who saw this proceeding wondered how his fellow-passenger, whom he supposed was sound asleep, managed to cover his pocket just at the moment it was about to be picked, and he afterwards made inquiry about it. When Elder Archibald learned from the other passenger of the attempt made to rob him, he was satisfied that it was the whispering of the Spirit that gave him the timely warning. CHAPTER XIII. FRIENDS RAISED UP. It is remarkable how the Lord raises up friends to His servants while they are engaged in the ministry. In whatever part of the world they may labor, the Latter-day Saint missionaries meet with those who befriend them in a most unexpected manner. People that become thus friendly are sometimes those who are earnestly seeking the truth and are interested in the Gospel message, at other times they do not accept the Gospel, but continue to remain friendly with the Elders, and go to considerable trouble and expense, and at times even risk their lives, to assist and defend them. To do this it often requires not only considerable physical courage but moral courage as well, owing to the unpopularity of the "Mormon" missionaries and their doctrines. The only way to account for the friendship shown by such persons is to acknowledge that the Lord has wrought upon their hearts to assist His servants who are dependent upon Him for support. Upon one occasion when the Prophet Joseph Smith was arrested upon a trumped-up charge, a lawyer was influenced to defend him in court through hearing a mysterious, audible voice command him to do so. The writer remembers meeting a gentleman in England who had made it a practice of defending the doctrines taught by the Latter-day Saints and of assisting the Elders whenever he met them. He carried a well-worn "Ready Reference" with him, and was well posted on our doctrines. His business took him to various parts of the country and in his travels he would occasionally meet our missionaries, attend their services and sometimes hire meeting halls for them. Many times have missionaries received contributions of money from persons who have attended their meetings, and that too without the slightest hint that they were in need of means. Frequently the Elders have also been encouraged and defended by unknown persons upon occasions where men have sought to oppose them or disturb their meetings. The writer recalls two instances that came under his observation where such was the case. At one time after holding a conference an individual arose at the close of the meeting and tried to get the attention of the people while he denounced the utterances of the speakers as false doctrine. He only said a few words when a stranger to the missionaries spoke up and defended their teachings, and at once silenced their opposer, who thereupon left the building. At another time an out-door meeting was being held. A fairly large crowd of people were listening very attentively and appeared to be much interested; but when the speaker was about to close, and made mention of the name of the Prophet Joseph Smith, there were some slight interruptions; but the meeting was dismissed without any serious disturbances, although it appeared that some of the men present were anxious to refute some of the statements made regarding the restoration of the Gospel through the latter-day Prophet. However, immediately upon the dismissal of the meeting and before the gathered throng had time to disperse, a gentleman stepped forward to the center of the group where the other speakers had taken their stand, and bore testimony to the truths proclaimed at that meeting and to the truths of "Mormonism" generally. The stranger whose identity was never learned, was a forcible speaker and held the audience for a considerable length of time although most of those present had been standing there nearly an hour before he began to speak. Missionaries have often been entertained and fed by strangers who have befriended them. In nearly every community where missionaries have taken up their labors they find those who will entertain them, and who seem to take great pleasure in doing so. In cases where the missionaries have been in need of means these friends have often been led to supply them without any request for such assistance being made. The following narrative written by Elder W. W. Cluff, and published in the Improvement Era, describes an instance of this character: "In the year 1866, Elders Joseph F. Smith, Franklin W. Young and myself had been traveling as missionaries on the island of Hawaii laboring about ten months in the Helo and Koohala Conferences, on the north and east side of the island. A conference of all the Elders laboring in that mission was called to meet on the island of Lanai. It required five dollars each to pay our fare from our field of labor to the place of conference. In starting from Helo and traveling by land to Upolu, a distance of about one hundred and fifty miles, we would visit about ten branches of the Church. At each of these we held meetings and reminded the Saints that we were on our way to conference, and that we required so much money to pay our passage across the channel to Lanai. Money among the natives was scarce and difficult to get. When we left Waipio, the last and largest branch on the way, we had only received seventy-five cents in money and five or six goat-skins, worth twelve and a half cents each. While it looked very discouraging, we had faith that by doing all we could the Lord would open the way for us to attend the conference with our brethren. "On leaving Wimea, fifty miles from Upolu, where we would embark on the vessel, the road forked, one going north and one going west. About three miles west on the road, a family of Saints lived; with this family we had left some of our books and clothes, and to go that way would take us three miles out of our way. I being considered the best walker, it was decided that I should go that way and the brethren continue on the direct route. "I had not proceeded more than a mile when I found a man's coat lying in the middle of the road; picking it up I found a money purse in one of the pockets, containing some papers and three five dollar gold pieces. Being just the amount we needed and finding them as I did, the first impression was that it was a Godsend. There being no one in sight, I started across the country to intersect the brethren, thinking I would bury the coat with all it contained except the money, in a deep ravine, and cover it over with lava rock. I had not gone fifty yards when another thought suggested itself, and I asked myself the questions: Do you really think the finding of the coat was a Godsend? Could it not be a temptation? It certainly belonged to some person to whom the papers might be valuable. With these thoughts and reflections, and that the Lord would not bestow a blessing at the expense of another of His children, my conscience smote me, and, still seeing no one in sight, I turned back to the road and proceeded to the house where our things were left. Only the woman was at home; to her I related the finding of the coat, and, taking out the pocket book, showed her the money and papers which proved to be of great value to the owner, a white man who lived about fifty miles east, and of whose hospitality we had a number of times partaken. As a guard against the woman keeping the money, I let her see me take a memorandum of the money and papers, and also told her I would write to the owner. On overtaking the brethren, I told them about finding the coat and the fifteen dollars we needed to pay our passage, and asked them if they did not think it a Godsend; they replied that it really looked like it. "'I thought so, too, at first, but on second thought I feared it might be a temptation, in our straitened circumstances,' I replied. "On explaining what I did with the coat and contents, they expressed great pleasure and satisfaction, approving heartily my actions. That night we stopped with a white man by the name of Lincoln who had married a native woman who was a member of our Church. We had stopped there a number of times before. Mr. Lincoln had always made us welcome. "The next morning we bade the family good-by, and started on our journey, our host following us out of the house, saying: 'If you are going to your conference, on Lanai, you will want money to pay your fares, here is five dollars for each of you, if you will accept it.' We did accept it with heartfelt thanks both to Mr. Lincoln and to our Father in Heaven, believing He had put it into his heart to give us just the amount of money we required. In proceeding on our way, we all felt and acknowledged that this really was a Godsend, as Mr. Lincoln and his family had never before given us money, and during our stay this time not a word had been said about our needing money to pay our passage to Lanai. We recognized that the Lord had really heard and answered our prayers." CHAPTER XIV. SIGNS THAT FOLLOW BELIEVERS. Besides the miraculous aid and protection frequently afforded them in their labors, the missionaries abroad often have occasion to note remarkable manifestations of the Lord's power and goodness towards others. The signs that Christ promised should follow believers are as much in evidence in these days as in former dispensations. The Latter-day Saint Elders witness these signs from time to time among those who accept their testimony and believe the Gospel. Often they are called upon to administer the ordinance of anointing and laying on of hands upon the sick and afflicted. As the result of such administrations they see some wonderful manifestations of the power of God. A few such instances of recent occurrence I shall here relate: Some three years ago two Elders who were laboring in Warwick, England, made the acquaintance of a lady who was so ill that she had been confined to her bed for two years, and suffered great pain. They taught her the Gospel, and told her that the miraculous signs which the Savior said should follow the believers might be realized in her case if she would exercise faith. She read the books they loaned her and believed their words, and a day was appointed for them to come and administer to her. They came upon the day appointed and the ordinance was attended to. While their hands were upon her head, she afterwards testified, all pain left her; and immediately after the conclusion of the ceremony she was enabled to get up and walk. She retired to an adjoining room and partook of refreshments. She was entirely healed from that time, and was able to work and earn her own livelihood. Elder Ephraim H. Nye, who at the time, June, 1899, was president of the California Mission, gave the following account of a remarkable case of healing which came under his observation: "T. M. Shaw, of San Francisco was baptized a year ago last May. He was a painter and was employed as such at the Mare Island Navy Yards, but roomed at Vallejo. "About ten days ago while at his work he suddenly fell to the ground and was unable to rise. The post doctor was called and upon examination found that he was stricken with paralysis; the whole right side being affected. He was carried out and taken to his room in an ambulance. The doctor proposed to give him some medicine but he positively refused to take it, declaring that he would be all right as soon as he could send for the Elders and have them come and lay hands on him. The doctor, however, told him that he would never walk or have the use of his arm or leg again, and in that condition he lay till the fourth day. In the meantime his wife, Mrs. Shaw, wrote for me to come, but as I was away the letter lay unopened, till she, becoming impatient, came to see why we did not respond. On arriving here and making known the situation, two of the Elders, F. B. Platt, president of the conference, and J. M. Hess, went to Vallejo, arriving there about noon, and found Brother Shaw in a pitiable condition. His right foot and leg, up to his knee, were apparently as dead as though they were a part of a corpse; they were cold and clammy, and so with the right hand and arm. He could not move a finger or toe on that side. The Elders proceeded to administer to him in the Lord's appointed way, anointing him with oil and laying their hands upon him. After the prayer he at once began to open and shut his hand, then raised it to his head. Mrs. Shaw as she saw him do that, gave vent to an exclamation of surprise and delight. Elder Hess asked him if he could now move his leg, at which he began to move about; and calling for his clothes, dressed and walked about the house and within an hour walked out and up quite a hill upon which the house stands. "During the morning before the Elders came, a kind-hearted neighbor came in and while ministering to his comfort, pityingly remarked that he would never walk again. He at once told her that if the Elders came on that noon train, he would call at her house and see her during the evening. She said, 'Never; it is impossible, you will never have the use of that foot or hand again. 'Nevertheless, after climbing the hill and returning, he declared his intention of visiting the lady. So, accompanied by his wife, he walked to her house and knocked at the door. The lady opened it, and on seeing him threw up her hands and screamed with fright, while he, holding out the hand which had been so cold and lifeless, but was now perfectly natural, offered to shake hands with her and said, 'I told you I would come, and her I am;' and seeing that he was there and his wife with him, the lady had to acknowledge that a wonderful miracle had been performed." Elder D. T. Edwards, a missionary who was laboring in Pennsylvania in the early part of the year 1897, relates this instance of miraculous healing: "One little boy six years old had been sick with pains in his side almost continually since his birth. His parents were told by the doctors that he could live but a little longer, and he was also given up by his parents. On being asked to administer to him, we performed the holy ordinance. The pain left him, and he got up from bed soon after. This was done nearly four months ago, and the longest he was out of bed before, since his birth, has been five weeks. He is now well and hearty, and looks better than he has done in his life before." Many such occurrences as those mentioned above, and some even more remarkable, might be related. Of course such cases of healing are not witnessed only by missionaries abroad, they are of frequent occurrence, among the Saints here at home. But to the missionaries who at times meet with discouragements, they are a source of comfort and joy, as are all the exhibitions of the Lord's goodness which they experience. CHAPTER XV. MISCELLANEOUS EXPERIENCES CONCLUSION. Missionaries often go to their fields of labor with a faith and determination that their efforts shall not be in vain. They believe implicitly in the promises made to them by the inspired servants of the Lord who set them apart and bless them before going abroad. A little incident occurred a few years ago which illustrates the trusting faith possessed by some missionaries. A man called at one of the conference houses in Great Britain to inquire if any of the inmates had any old clothing they wished to dispose of. One of the Elders brought out an old pair of trousers for which he considered he had no further use. He was offered a shilling for the pair and was about to accept the offer when a newly arrived Elder exclaimed, "Let me have the trousers; I will give you a shilling for them." It made no difference to the owner who got them, so he sold them to the last bidder. "They will do to wear while baptizing people," the purchaser remarked, and his companions smiled at the assurance he had that the investment was a profitable one. As time rolled by, the Elder found occasion to make use of the trousers quite frequently, for during his missionary career he baptized between forty and fifty persons. The following letter, written by Elder Albert Matheson a few years ago, while laboring as a missionary in the Southern States, is interesting as it shows the fulfillment of a prediction made to one of his fellow-missionaries: "The mission of Elder Dotson has been of special interest and satisfaction to him. Some years ago, while nearly all of his relatives were not in sympathy with our faith, he received a patriarchal blessing, in which was a promise that he, if faithful, would have the privilege of bringing many of his kindred into the Church. When this promise was made the Elder could see no possibility of its realization, as his relatives were far removed from him both by distance and doctrine. Time passed on and he reached the age generally considered too far advanced for missionary labors in the South; but at last he received a letter from the Presidency of the Church extending to him an invitation to take a mission to the Southern States. But this did not clear away all difficulties. After his arrival at Chattanooga there were about ten chances to one that he would get in a conference in which his relatives did not reside. True Brother Dotson might have suggested that he work in a locality near his kinsfolk, but he had no idea that such a right belonged to him. It was his belief that the servants of God appointed for that purpose were perfectly competent to discharge their duty. This belief was strengthened in him when he received an appointment to labor in the neighborhood where his relatives resided. Not all the barriers were yet removed from his path, however. His relatives were not at all eager to join themselves to his faith. It was not until after he had worked diligently among them that he saw prospects of the fulfillment of the patriarch's promise; and just at this time threats of violence against the 'Mormons' in that neighborhood gave occasion for the Elder to seek quarters less hostile to truth-tellers. After a little the threatened violence subsided. He then went back and soon baptized eleven of his relatives, among whom was his aged father." An Elder who was lately in the mission field relates that he had often thought while at home that he would like to perform a mission abroad; but having no education--not being able to read or write--he feared he would never have the privilege. An opportunity at last came for him to go, yet he still lacked education. While in a meeting about this time the inward promptings of the Spirit made known to him that if he would go the Lord would be with him; that he would be enabled to learn to read and write, and that he should fill a useful mission. He relied upon the promise received and went forth in obedience to the call made of him. Although past the prime of life, he readily acquired the arts of reading and writing. As a missionary he soon became very successful. By his humble efforts he was the means of bringing a number of souls to a knowledge of the truth, and within a short space of time he and his missionary companion baptized some nineteen people. It is frequently remarked by those who speak from experience that a man loses nothing financially by spending a few years in the mission field; and that a mission gives one experience that is of inestimable value to him--an experience that he cannot get in any other way. The truth of these statements is repeatedly verified. A young man who returned from a mission some time ago made the remark recently that since his return he had been so prospered in his business that he had earned as much during the two or three years since his return as he would have done had he remained at home with steady employment such as he was engaged in previous to going upon his mission. Some years ago when work was plentiful and wages were high, a young man of Salt Lake City was called to take a mission. Some of his friends, and even members of the family to which he belonged, protested against his going. They thought the opportunity to make money was too good to pass by. One brother of the young man encouraged him to go upon the mission assigned him, and remarked to those who did not favor it, that if he went he would be prospered upon his return and within a few years would be better fixed financially than his friends who remained at home taking advantage of the good times for making money. The young man fulfilled the mission assigned him, and was away for some three or four years. Upon his return he went to a new part of the country to make his home, without any resources except his ability to labor with his hands. Only a few years passed before the prediction made by his brother was fulfilled. He had been greatly prospered in his temporal affairs, and was better off than his friends who objected to his going upon a mission. 
45846	----	http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. Special thanks to Cheryl Jennings for proofreading. LETTERS EXHIBITING THE MOST PROMINENT DOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. BY ORSON SPENCER, A.B., _President of the Church of Jesus Christ of L.D.S., in Europe_. IN REPLY TO THE REV. WILLIAM CROWELL, A.M., _Boston, Massachusetts_, U.S.A. "THE WISE SHALL UNDERSTAND."--Daniel. LIVERPOOL: PUBLISHED BY ORSON SPENCER, 39, TORBOCK STREET. 1848. LIVERPOOL: PRINTED BY R. JAMES, SOUTH CASTLE STREET. CONTENTS THE AUTHOR'S PREFACE LETTER FROM THE REV. W. CROWEL A. M. LETTER I. GENERAL INTRODUCTORY REMARKS LETTER II. IMMEDIATE REVELATION LETTER III. ON FAITH LETTER IV. ON WATER BAPTISM LETTER V. THE GIFT OF THE HOLY GHOST LETTER VI. APOSTACY FROM THE PRIMITIVE CHURCH LETTER VII. THE RE-ESTABLISHMENT OF AN APOSTOLIC CHURCH LETTER VIII. THE TRUE AND LIVING GOD LETTER IX. THE PRIESTHOOD LETTER X. ON GATHERING LETTER XI. THE LATTER-DAY JUDGMENTS LETTER XII. ON THE RESTITUTION OF ALL THINGS LETTER XIII. MISCELLANEOUS REMARKS ON RESTITUTION LETTER XIV. SUMMARY AND FINAL APPEAL FAREWELL ADDRESS NIGHT OF MARTYRDOM DEATH OF THE AUTHOR'S WIFE LINES, ON READING THE AUTHOR'S FIRST LETTER IN THE SERIES, BY MISS E. R. SNOW PREFACE. The Author has, for some time, felt desirous to see the most prominent subjects of the faith of Latter-day Saints brought before the public in continuous order, in one volume. This series of Letters was called forth by the letter of inquiry prefixed, from the pen of the Rev. William Crowel. This gentleman was at the time, and still is (for ought I know) Editor of "_The Christian Watchman_," Boston, Massachusetts, U.S.A.--a leading paper of the Baptist denomination in the United States. The Editor was also a clergyman of high repute for learning and piety in that denomination of people, and missionary elect to a foreign land. From the elevated standing of this gentleman, and the nature of his inquiries being such as have come from many other distinguished acquaintance, relative to the author's change of views, it seemed wisdom, after consultation with the Prophet and Patriarch (since martyred), to publish a brief reply to his minute and interesting inquiries. The author was extensively known in the New England and Middle States, as a Preacher of the Baptist denomination. Reference for his character is given to his Excellency George N. Briggs, Governor of the State of Massachusetts, by whom he was once invited to take the pastoral charge of the church where his Excellency resided, and of which he was a member; also to G. Read, Esq., Connecticut, and Eliphalet Nott, D.D., L.L.D., President of Union College, New York, under whose Presidency he graduated in 1824; and also to N. Kendrick D.D., President of Hamilton Literary and Theological College, from whence the author graduated in 1829. The records of both these institutions will show that the author held the FIRST grade of honourable distinction at the time he left them. These references are not given from vanity, but from the fact that almost every man's character is traduced and villified, the moment he embraces the _faith_ once delivered to the Saints. The present volume constitutes the third re-print, several thousand copies having been exhausted in a tract form, the present edition, in book form, was repeatedly inquired after. The edition has been got out in the midst of multiplied engagements. Truth in studied brevity has been aimed at, without seeking the least embellishment of diction. If there has, in part of the volume, been the appearance of severity towards the religions of modern Christianity, it has been prompted solely by the impulse of truth, in order to demolish error, before the Destroyer of the Gentiles should expose iniquity with irretrievable loss to its victims. Scripture references have been studiously omitted, believing that honest minds would readily find ample support from the scriptures for all that is contained in this little volume. It is, therefore, commended to the faith and cordial reception of all who desire the salvation of our Lord and Saviour Jesus Christ, in sincerity and truth. ORSON SPENCER. _Liverpool, January_ 1, 1848. LETTER FROM THE REV. WILLIAM CROWELL, A. M. TO ORSON SPENCER, A. B. _Boston, October_ 21, 1842. MY DEAR SIR,--On the confidence of an old acquaintance and kindly intercourse, I have long wished to address a friendly line to you; for, I am sure, you have not forgotten the pleasant, though brief, interviews which we enjoyed at Middlefield. Since I saw you there, a great change has taken place, as I have been led to believe, in your religious views, and a corresponding one in your relations and circumstances; still, I trust, that you have not forgotten the claims of friendship and acquaintance. I need not tell you how much I became interested in your family--so young and so full of promise--nor of the strong confidence which I reposed in your piety and conscientious regard for the will of God. I would not allow myself to believe that you would profess what you did not sincerely believe, nor that you would believe without good reasons; still the change in your views excited in me no little surprise. I have, therefore, been desirous to receive from yourself an account of your views, and the reasons of your change. I am also desirous to obtain from one in whom I can confide--one who is acquainted with the facts--and one who is not prejudiced against it at the outset, some account of the faith which you have embraced; of the personal character, doctrines, claims, and influence of him who is called the leader--I mean Joseph Smith. Does he claim to be inspired? Is he a man of prayer? a man of pure life? a man of peace? Where is he now? Does he appear at the head of his troops as a military commander? What is the nature of the worship among you, and wherein does it differ from that of religious people with whom you have been acquainted elsewhere? How many inhabitants has the city of Nauvoo? What is their condition, occupations, and general character? What are the dimensions of the Temple, now in course of erection? Do the Mormons suffer much persecution? if so, from whom? Are the children instructed in learning and religion? It would give me great pleasure to learn, also, how you are employed? whether your family are with you? and also your present views of truth and duty, and in what respects they differ from the views which you formerly entertained. Excuse the number and minuteness of these inquiries. I take an interest in all that affects the welfare of my fellow-men, and especially in what is so important as their religious views and hopes. I am aware that the people, and the views which you have adopted as your own, are peculiarly liable to misrepresentation; but from you I may expect something more impartial. Now, if you do not find the task too great a tax upon your time, I should be much gratified in receiving as full and as speedy an answer to the queries above proposed, with any other information in your possession, as may be convenient to yourself. It may be gratifying to you, to learn that a powerful revival of religion has been enjoyed in Middlefield, within a few weeks past,--an account of which, Mr. Bestor, the present pastor, has sent to me for publication in _The Christian Watchman,_ a copy of which I send you. I visited the town in the summer, and found your old friends well. I also attended a minister's meeting at Brother Bestor's, and enjoyed a very pleasant interview. Several of the brethren spoke of you in terms of kindness. My best wishes attend you. Present my regards to Mrs. Spencer, and Believe me, Very truly yours, WILLIAM CROWELL. P. S.--You will understand that I ask for information for my private benefit and satisfaction. I do not ask for anything to be published, unless you see fit to give it for that purpose. I wish you to write as an old friend. W. C. LETTERS IN REPLY BY ORSON SPENCER, A. B. LETTER I. GENERAL INTRODUCTORY REMARKS. _Nauvoo November_ 17, 1842. My Dear Sir,--I received yours of the 21st ult. about a week since, but many engagements have prevented a more early reply. Your inquiries were interesting and important, and I only regret that I have not more time and room to answer them as their importance and minuteness demand. I am not at all surprised that my old friends should wonder at my change of views; even to this day it is marvellous in my own eyes, how I should be separated from my brethren to this (Mormon) faith. I greatly desire to see my Baptist brethren face to face, that I may tell them all things pertaining to my views and this work; but, at present, the care of my wife and six children, with the labours of a civil office, forbids this privilege. A sheet of paper is a poor conductor of a marvellous and controverted system of theology; but receive this sheet as containing only some broken hints upon which I hope to amplify in some better manner hereafter. You have expressed confidence in my former conscientious regard for the will of God. I thank you for this, because the virtues of many good men have been disallowed upon some supposed forfeiture of public esteem. I thank God that you, and many of the churches where I once laboured, are more liberal. You, more than common men, know that it is in accordance with all past history, that men's true characters suffer imprisonment, scourging, and death, as soon as they become innovators or seceders from long-established and venerated systems. Many have suffered martyrdom for literary and also religious improvements, to whom after ages have done better justice. "Which of the prophets have not your fathers persecuted, and slain them which told before of the coming of the Just One?" It was the misfortune of many of the former prophets, that they were raised up at a period of the world when apostacy and corruption rendered their efforts indispensable, although such efforts proved unacceptable to those who were in fault. Ancient prophets, you know, did not merely reiterate what their predecessors had taught, but spoke hidden wisdom, even things that had been kept secret for many generations; because the spirit by which they were moved had knowledge of all truth, and could disclose and reveal as it seemed wisdom in God. The spirits that were disobedient, while once the long-suffering of God waited in the days of Noah, doubtless despised the prophet that taught a universal deluge. But Noah had a special revelation of a deluge, although the religious people of his day counted him an enthusiast. The revelation given to Moses to _gather_ an opprest people to a particular place, was equally one side of, and out of the usual course of former revelations. John came to the literal followers of Abraham and Moses; but he escaped not persecution and death, because he breathed an uncharitable and exclusive spirit towards the existing sects of the day. Still he was a revelator and seer approved of God. And is it a thing incredible with you, brother, that before the great sabbatic era, world's rest, or millennium, God should raise up a prophet to prepare the people for that event, and the second coming of Jesus Christ? Would it be disagreeable to those who love the unity of Saints, or improbable or unscriptural to expect such a prophet to be possessed with the key of knowledge, or endowed, like Peter, with the _stone_ of revelation? If the many hundred religious sects of this age should hereafter harmonize into one faith and brotherhood, without the aid of special revelations, it would constitute an unparalleled phenomenon. Should they become a bride fit to receive Jesus Christ at his coming, it could not be according to Paul's gospel. For six thousand years, apostles and prophets have constituted an essential part of the spiritual edifice in which God dwells. Paul says it is by them the church is perfected and brought to unity of faith. I know that you and I have been taught from our childhood, that the church can be perfected without prophets; but where, I ask, is the first scripture to support this view? As you kindly say, I have always been accustomed to offer a reason for my faith; but be assured I was confounded and made dumb, when asked why I taught another gospel than what Paul did--why I taught that revelation was ended, when Paul did not--or why I taught that prophets were not needed, when no inspired teacher ever taught such a doctrine. Error may become venerable by age, and respectable from the number of its votaries, but neither age nor popularity can ever make it truth. You give me credit for a conscientious regard for the will of God. It was _this_ that gave me the victory where many others, I fear, are vanquished. The spirit of God wrought mightily in me, commending the ancient gospel to my conscience. I contemplated it with peaceful serenity and joy in believing. Visions and dreams began to illuminate, occasionally, my slumbering moments; but when I allowed my selfish propensities to speak, I cursed Mormonism in my heart, and regretted being in possession of as much light and knowledge as had flowed into my mind from that source. When I preached or conversed according to my best convictions, peace reigned in my heart, and truth enlarged my understanding. Conviction and reverence for the truth, at such times seemed to reign in the hearts of those that heard me; at times, however, some were ready to gnash their teeth, for the truth that they would not receive and could not resist. I counted the cost, to myself and family, of embracing such views, until I could read it like the child his alphabet, either upward or downward. The expense I viewed through unavoidable tears, both in public and private, by night and by day; I said, however, the Lord He is God, I _can_, I _will_ embrace the truth. When I considered the weakness of the human mind, and its liability to be deceived, I re-examined and held converse with the most able opposers to Mormonism, in a meek and teachable spirit; but the ease with which many, wearing a high profession of piety, turned aside the force of palpable truth, or leaned on tradition or inextricable difficulties, that they could not solve into harmony with their professions, was very far from dissuading me from my new views. What could I do? Truth had taken possession of my mind--plain, simple, Bible truth. It might be asked if I could not expel it from my door; yes, I _could_ do it; but how would that harmonize with a sincere profession to preach and practice the truth, by way of example to others? It was a crisis I never shall--I never can forget. I remember it as an exodus from parents, kindred, denomination, and temporal support. Has any one ever passed such a crisis, they will say, at least, be careful of Brother Spencer's character and feelings. Little as I supposed that I cared about popularity, competence, or the fellowship of those who were sincerely in error, when I came to be stretched upon the altar of sacrifice, and the unsheathed blade that was to exscind from all these hung over me with perpendicular exactness; then, then, brother, I cried unto the Lord to strengthen me to pass through the scene with his approbation. While I was inquiring to know what the Lord would have me to do, many brethren of different denominations warned and exhorted me faithfully; but their warnings consisted very much in a lively exhibition of evils to be endured, if I persisted; or, in other words, they appealed to my selfish nature. But I knew too well that truth should not be abandoned through the force of such appeals, however eloquently urged. Some with whom I conversed, gave glowing descriptions of the obnoxious character of Joseph Smith, and of the contradictory and unscriptural jargon of the Book of Mormon, but it was their misfortune usually to be deplorably ignorant of the true character of either. Of the truth of this statement many instances might be furnished, if the limits of my sheet would allow. My own solicitude to know the character of Mr. Smith, in order to judge of the doctrines propagated by him, was not so great as that of some others. My aversion to the worship of man, is both educational and religious; but I said boldly, concerning Mr. Smith, that whoever had arranged and harmonized such a system of irresistible truth, has borne good fruit. Some suggested that it would be wisdom to make a personal acquaintance with Mr. Smith, previous to embracing his doctrines; but to me the obligation to receive the truths of heaven seemed absolute, whatever might be the character of Mr. Smith. I read diligently the Book of Mormon from beginning to end, in close connexion with the comments of Origen Bachelor, Laroy Sunderland, and Dr. Hulburt, together with newspapers and some private letters obtained from the surviving friends of Mr. Spaulding, the supposed author of that book. I arose from its perusal with a strong conviction on my mind, that its pages were graced with the pen of inspiration. I was surprised that so little fault could be found with a book of such magnitude, treating, as it did, of such diversified subjects, through a period of so many generations. It appeared to me, that no enemy to truth or godliness would ever take the least interest in publishing the contents of such a book; such appeared to me to be its godly bearing, sound morality, and harmony with ancient scriptures, that the enemy of all righteousness might as well proclaim the dissolution of his own kingdom, as to spread the contents of such a volume among men; and from that time to this, every effort made by its enemies to demolish, has only shown how invincible a fortress defends it. If no greater breach can be made upon it, than has hitherto been made by those who have attacked it with the greatest animosity and diligence, its overthrow may be considered a forlorn hope. On this subject I only ask the friends of pure religion to read the Book of Mormon with the same unprejudiced, prayerful, and teachable spirit that they would recommend unbelievers in the ancient scriptures to read those sacred records. I have not spoken of the external evidence of the truth of the Book of Mormon, which is now worthy of much consideration; but the internal evidence, I think, will satisfy every honest mind. As you enquire after the reasons that operated to change my mind to the present faith, I only remark that "Steven's Travels" had some influence, as an external evidence of the truth of the Book of Mormon. My present view, after which you also enquire, is, that the evidence, both internal and external, have been multiplied. It may have caused surprise and wonder to many of my respected and distinguished friends in New England, how I could ever renounce a respectable standing in the churches and in the ministry, to adhere to a people so odious in every one's mouth, and so revolting to every one's natural liking; the answer in part is this:--As soon as I discovered an identity in the doctrines of the Latter-day Saints and the Ancient Saints, I enquired whether the treatment bestowed upon each was also similar. I immediately began to dig deep to find the foundation and corner-stone of the true church; I looked at the demeanour and character of those who surrounded the Ancient Saints. The result of my observation seemed to be, that even Jesus Christ had many objectionable points of character to those who observed him. Those who were reputedly most conversant with Abraham, Moses, and other prophets of the Lord, pronounced him unfit for the respect and confidence of a pious community; and why did such men find so many objectionable points in the character and conduct of Jesus Christ? for substantially the same reasons that men of high intelligence and devotion find fault with Joseph Smith and his doctrines. Those who bore down with heavy opposition to Jesus Christ were honourable men, whose genealogy took in the worthiest ancestry; they were the orthodox expositors of revealed truth. Those who now oppose Joseph Smith (a person ordained and sent forth by Jesus Christ), occupy the same high and respectable standing, and manifest a similar bearing towards the reputed impostor of the present day. The ancient worthies were the repositories of learning, and so are the modern worthies. The ancients taught many things according to truth and godliness, and verily believed they were substantially right in faith and practice; this is also true of modern religious teachers. But, in reply to my own question, why the ancient religionists opposed Jesus Christ? I answer; in the first place, they mistook his true character and conduct; in the second place, they were palpably ignorant of the wisdom and godliness of many things in the character and conduct of Jesus Christ; they considered that there was absolutely a wide difference in the views and conduct of Jesus Christ and themselves. The same is true of many distinguished opposers to Joseph Smith; they consider that there is an irreconcilable difference between themselves and Mr. Smith; and Mr. Smith, of course, is in the wrong, and they are in the right. Now let us consider, first, wherein the ancients mistook the character of Jesus Christ, and modern opposers to Mr. Smith do the same of him. The true character of Jesus Christ was very imperfectly known to those who opposed him in his own time. Many impostors that had preceded, had guarded the public mind against a repetition of further abuse. He was eyed with dark suspicion wherever he went. It may well be supposed, that sage precaution against him was vehemently urged, lest through his great subtlety he might mislead even some that were respectable. And what could he do to disabuse the public mind? Prejudice and calumny outrun and prepared a thorny reception for him in all places; and so thick and dark was the fog and cloud of misapprehension and falsehood that followed him, that dark suspicions and foul inferences would obtrude upon the minds even of the honest, to weaken their convictions in his behalf, and shake their conclusions. The tale of calumny never lost in sharpness and effect by time or distance. Those who had not the privilege of a personal acquaintance with Jesus, might be supposed to have no interest in favouring a personage whose pretensions, if countenanced, would disturb their quietude, and impugn their motives, and threaten the prosperity of a system that they supposed as old as the days of Abraham, and teachings as orthodox as the sayings of Moses. But whatever was said or done by Jesus that could possibly be construed by prejudiced minds to his disadvantage, these things were heeded with readiness, and published in the social circle, and riveted by the butt of ridicule upon every mind; and those who loved to laugh at the expense of the innocent, could furnish stock for the purpose, by retailing tales about the supposed impostor, that had their origin in misapprehension and falsehood; but they were well received and cheered by those who affected grave reverence for the Supreme Deity, while they could trample with scorn (unconsciously) upon the _brightness of His glory in the person of His Son_. Now let me ask if the character and conduct of Mr. Smith is not equally misunderstood by modern religionists. Mr. Smith only claims to be a prophet, raised up to usher in the last dispensation, while Jesus Christ was more obnoxious in proportion to the superior magnitude of his claims as the Son of God. How difficult it is for persons, in the present age, to form a correct estimate of the true character and views of Mr. Smith. The public mind is always forestalled concerning him. It is taken to be sound orthodoxy that there is no more need of prophets or revelations; the canon of scripture is full; consequently the man that will claim to be a prophet, or revelator, and seer, must be a base impostor and knave. With this educational prejudice, sanctioned by the best men for a thousand years past, and riveted by solemn vows to abide in orthodoxy, they see as though they saw not, and hear as though they heard not. If excellent things are taught by Mr. Smith, it is considered by prejudiced minds as a good bait employed to cover a well-barbed hook; by many he is considered _more_ detestable and dangerous, because, say they, if he did not mix so much good with his system, he would not be so dangerous and so likely to deceive. Again, can the people of this country obtain a correct knowledge of the prophet through the religious prints? I apprehend they never will. Those who control the religious prints, conceive they know in the premises, that God has not raised up such a prophet, therefore they will not tarnish the columns of their periodicals by publishing any thing favourable to him. While they feel bound to withhold whatever might commend the prophet to the favourable regards of impartial men, they feel solemnly constrained to advertise the public of all rising heresies. Thus while our supposed heresies are published from very questionable data, our real virtues are buried in oblivion. We do not murmur; if Jesus, the master, could not be known in his true character, but said with mingled pity and forgiveness, they know not what they do, we cannot expect better treatment from those who know but little of us, while they say much to our disadvantage. Paul did the Ancient Saints much harm, and wasted them greatly, being ignorant of their true character, and unbelieving as to their doctrines. It is certain that Latter-day Saints have received much harm from those who are ignorant of their character, and unbelieving as to their doctrines. Religious editors, generally, know very little of us, except what they have learned from our enemies. Jesus Christ was entirely stript of his reputation by his enemies, and was put to death by learned, yet ignorant, zealots, who were too self-wise to be taught by one whom they knew to be an impostor in the start; but those men were mistaken in the character of our Lord; and so are our enemies mistaken in the character and views of the modern prophet. My own personal observation teaches that it is a very difficult matter to instil into the minds of sectarian churches, a true knowledge of the faith and practice of Latter-day Saints. Though one should go among them that was once highly esteemed by them, they are alarmed at his approach, and his virtues are conceived to render him more deserving of a repulse. His influence, say they, may be formidable; we must not bid him God speed, consequently he is not asked to pray in the family or public meeting. If he can, by great effort, get an opportunity to preach, it is not thought advisable for any body to go and hear him, lest they should be led away by his errors. Thus you see, brother, how difficult in former and latter days to bring the true faith to the knowledge of men, through prejudice. They have prejudged a matter of which they are almost wholly ignorant. This same notion of treating new matters has veiled the sun in darkness, and hung the Prince of Life in agonies. How long shall this treatment of the Saints be persisted in? How long shall prophets be persecuted and slain, without being fully known, and the servants of God be excluded from an impartial hearing, when they seek to publish good tidings--even salvation to the inhabitants of the earth? Now let me ask my former friends in the eastern churches, with whom I once held sweet intercourse, how it is possible for the Latter-day Saints to introduce their views among the sectarian churches and the world, with any more favourable reception than the Ancient Saints had in introducing theirs? Prejudice and persecution faced them down always, and so it is in these days. It is certainly a mistaken idea to suppose that people are much better now than they were anciently, when the true gospel was misunderstood, and its promoters sincerely accounted disturbers, and heretics worthy of exemplary punishment. But, say the wise and great men among the sectarian churches, "we do understand the true gospel, and have already embraced it, and it is only error and heresy we oppose; and the weight of our contempt and ridicule is hurled at impostors and knaves, who palm off gross deceptions upon the public, and lead captive ignorant zealots by pretended revelations and spurious miracles." But do they not know that substantially the same charge was brought against Jesus Christ and the primitive disciples. Let it be proved that we are what our enemies call us; let us file our respective pleas and come to a speedy and impartial trial. To this our opposers will not consent; they intend to employ all the advantage of education and prejudice to exclude us from a hearing--so did the opposers of the Ancient Saints: but I solemnly ask whether it has ever been necessary, in any moral enterprise, for those who have the truth on their side, especially gospel truth, to defend that truth by foreclosing discussion, and shunning public investigation, and then carry on their depredations by the use of such small arms as ridicule and preconceived objections, that need only be brought to light to be dissipated like fog in the meridian sun? Do temperance lecturers, bible and education agents, and other moral reformers find it necessary to carry on their enterprises by such means? Do they seek to avoid an open and frank discussion with the intemperate portions of the community? Do they avoid a manly investigation because the intemperate portions of the community combine, in their life and conduct, beastly sottishness, unprovoked abuse to wives and children, a prodigal waste of competence and ample fortunes, and the overthrow of intellect, and the dissolution of all moral ties? No, by no means! They seek the broad day light of public discussion, because they know the truth and power of that side of the cause which they have espoused. They know that intemperance cannot survive the impartial observation of good men. All we ask is that the word of God may have free course. We wish that it may come distinctly to the knowledge of men, that they may sit in impartial judgment upon it. By the _word_ of God, we mean not only what was revealed for the ancients especially, but also what is _now_ revealed for this generation. Oh! says the objector, he wants the word of Joseph Smith to have a free circulation, and this we oppose, because it is blasphemous and preposterous. Yes, we want the word of God by Joseph Smith, to be known and read of all men, because it is written not with ink, but by the spirit of the living God. What were Peter, Elijah, or Moses, but earthen vessels, by whom God communicated his own knowledge, power, and glory? Does not the word by Joseph commend itself to every man's conscience where it is heard with due candour? I have never seen that person who had read the Book of Mormon, and the Book of Doctrine and Covenants entirely through, with an earnest desire to know whether it was of God or not, who could raise any worthy objection against them. A few isolated portions of these books are often selected out and made to speak some other besides their true meaning, and thereby a dislike for these books is created; consequently, some refuse to read them at all, while some others read only to confirm their prepossessions and prejudices; and superficial inquirers hear with credulity that such a minister, editor, or professor of some College, has published an exposè or refutation of Mormonism, that will inflict a fatal wound upon this glaring and blasphemous heresy. Now it is well known that the novelties of this age are so many and so various, that no man has time to examine into them all; and many consider that a hint from a pious editor, or distinguished reviewer against Mormonism, is sufficient apology for them not to examine it. Now under these considerations, it is easy to divine that the doctrines of the Latter-day Saints must travel through obstacles and difficulties of the greatest magnitude; and I am ready, dear brother, to mourn over the prospect, because many bad men, and some good men, will fight against the faith, not knowing what they do. My bosom heaves with the deeper concern, because I know this to be the true gospel, and that it will prevail, even though the foe should be so great and powerful as the Lord's enemies were in the days of Noah. Pardon my assurance when I say that those beautiful systems, called benevolent operations, must come to nought; not because they are not honestly designed for some good effect, but because they are a mixture of human device with the wisdom of God, or the gospel perverted. I know, too, that these beautiful systems, together with the various orders of sectarianism, cannot well be vanquished without a desperate struggle ensue. Sectarianism is old and venerable, and having undergone many costly repairs, without much substantial improvement, it never can be demolished without violent resistance. There is an air of sacredness around it that will stimulate its votaries insensibly; and when they are assailed by the strong hand of Bible truth, rather than see their fortress taken by the illiterate followers of the despised prophet, will summon to their aid the worst passions, and push matters to the greatest extremities. These remarks are amply supported by the history of the past, both in respect to Former and Latter-day Saints. See the ancient Jew of our Lord's day--his piety was scrupulously exact--he knew the worth of his religion by the pains and expense it had cost him. Every thing had with great trouble been fashioned into a system of sacredness. They had been striving hard for a beautiful system of perfection that would commend them to God, and mourned that any of Abraham's children should teach that there was no resurrection, &c., and not harmonize with them in bearing heavy burdens in order to save men's souls. And when an obscure personage sprung up, and broke over their rules of piety, and mingled with the profane without ceremonious washing, and was seen to drink wine, probably, and eat with the boisterous and odious classes, without pretending to wash away the contagion that accrued, and to travel on the Sabbath day, and to pluck ears of corn without any signs of confession, and to heap harsh sounding and heavy anathemas upon the most intelligent and devoted men of the age, and claim to be a prophet, while he ignorantly conversed with an adulterous woman. All this, the scrupulous Jew could not, and would not, bear; and his anger was heightened to madness when he found that many adhered to the new teacher, and occasionally a person of wealth and standing was won over to the impostor by his artifice and jugglery. And as the influence of this odious personage spread, especially among the common people, who had not sufficient sagacity to detect his fraudulent tricks; and as the orthodoxy and piety of the children of Abraham and Moses began to be suspected, and suspicion even preached in synagogues that were too holy for such pollution, the devoted children of Abraham became exasperated. If we let him alone, say they, all men will believe on him. Fearful to use the rod and power, by reason of the Romans, to the utmost rigour, they, at first, sought to render him obnoxious to Caesar; but as measures successively failed, they thirsted for his blood until their pious malice was glutted in his expiring agonies. Then thought they, every body may know that his miracles are all a humbug, because he could not save himself. Now, brother, I ask you to stop and make a full pause by way of reflection. How do devoted sectarians entertain the Latter-day Saints? Not surely by a candid exposure of our errors, coupled with a patient effort to reclaim us. "By no means," said a highly respectable deaconess, "Brother Spencer, I would rather have heard that you were dead." She knew in the general that I had embraced Mormonism; but of the true character of Mormonism she was grossly ignorant; and she was actually driven into fits when she found I defended the doctrines of Latter-day Saints. Look at the conduct of devoted sectarians towards the Latter-day Saints, and mark the resemblance to that of ancient Jews to former Saints. The same proscriptive spirit reigns now as then,-- the same spirit that dictated expulsion from the synagogue then, now closes the doors of meetinghouses against us,--the same spirit that closed men's ears against the burning eloquence of Stephen then, counsels men not to hear or go nigh Mormon preachers now. You ask "If the Latter-day Saints are persecuted; if so, by whom are they persecuted?" The answer is a painful one, because it inculpates those who were bound to us by many tender ties. As a people we have been truly persecuted from the beginning. From the moment we embrace this doctrine, in most cases we are virtually banished from friends, and rank, and station, and business. Says the venerated father, "if you have embraced that doctrine, my son, I never want to see your face any more." Says the partner in trade, "if you are a Mormon, we must dissolve partnership forthwith." If such an one occupying an important office of profit and honour does not give up his Mormonism, we will sue him at the law, and calumniate him, and embarrass him until he is ousted and broken up, and obliged to leave our village. We are separated from men's company, while the licentious, and profane, and intemperate are suffered to dwell in peace; while our opposers cherish to their bosom the rankest infidels, they repulse _us_ with disdain; though none can point out ought wherein we differ from the ancient apostles and prophets. Almost daily my eyes behold those who have suffered too much to mention; but I would rather refer you to printed documents, than to attempt a description of the sufferings of our people in Missouri. From forty to sixty of our brethren suffered death, by violent hands, in Missouri, and as many more, in consequence of the abuse and privations to which they were exposed by an infuriated and bloodthirsty mob; and the disappointment, privation, and homeless condition of survivors was very great. Many widows and orphans knew not what to do, having just begun to live in a comfortable and thriving manner. They had almost forgotten their first sorrow of parting from early friends and possessions, when lo! the hideous mob came upon them; at one blow their homes were made desolate; in some instances father and son were no more; their sufferings in planting themselves anew in this State, without means or friends, though I have often heard them told, I will not attempt to rehearse. Perhaps some will say, we understand the Mormons were in fault in that matter, and brought merited sufferings upon themselves by their misconduct. The same has always been understood to be true of all persecuted Saints. The greater part of people probably thought Stephen deserved the punishment that terminated his life. The same might be said of John the Baptist, who meddled with the matrimonial concerns of those who did not acknowledge his ecclesiastical jurisdiction. The prophet Elijah was designated to death because he troubled Israel. Daniel refused lawful obedience to the established governor of the realm. In short, persecutors in every age, have always had a plausible pretext for their doings, in the popular estimation of their own day and age. You ask, "By whom we are persecuted?" In reply I could mention as instigators of mobs, the names of a Baptist missionary, a Methodist and Presbyterian minister. You may also be apprised that ex-Governor Boggs, of Missouri, made affidavit that Joseph Smith was accessory to an attempt to murder him; and that Governor Carlin, of Illinois, in the face of superabundant testimony and law, gave a warrant to arrest him (Joseph Smith) on that affidavit. A heavy reward has been offered for his apprehension, and bold menaces are occasionally hung over our heads, that we, as a people, shall be driven from the State. These things have a tendency to check our prosperity. In one instance some of our brethren were kidnapped by Missourians from this State, and put to shame and scourging. The malignant and vexatious lawsuits to which our people have been subject, are exceedingly numerous; and owing to our impoverished condition, rendered sometimes distressing. But none of these things move us, because we know that if they have hated the master, they will also hate the disciples. Such as are born of the bond woman, will persecute them that are born of the free woman. But it seems like a discouraging effort, to attempt to convince our opposers that we are persecuted, because editors and other philanthropic men are reluctant to tell to the public our side of the matter. They themselves would thereby become suspected of espousing our cause. Men are so sensitive on the subject of our religion, that whoever speaks peaceably of it, perils his influence and reputation; but hireling editors and priests will speak and publish against us. You ask me to give an account of the faith which I have embraced. I believe that Jesus Christ is God, co-eternal with God the Father; and that such as have the knowledge of the gospel and believe upon him, will be saved; and such as believe not, will be damned. I believe the Old and New Testaments to be the word of God. I believe that every person should be born, not only of the spirit, but also of the water, in order to enter into the kingdom of God. There are three that bear witness on earth, as there are three that bear record in heaven--the spirit, the water, and the blood, bear concurrent testimony to our obedience on earth; for the want of any one, or all of these witnesses on earth, in our favour, there will be no registry of our perfect acceptance in heaven. Hence the baptism for the dead. The righteous dead have a merciful provision made for them in the testimony of the three witnesses on earth, which secures a record of their perfect acceptance in heaven, without which they cannot attain to the highest glory. I believe in the resurrection of the dead, the righteous to life eternal, and the wicked to shame and everlasting contempt. I believe that repentance towards God, and faith in our Lord Jesus Christ, are among the elementary and cardinal truths of the gospel. In some, and, indeed, many respects do we differ from sectarian denominations. We believe that God is a being that has both body and parts, and also passions; also in the existence of the gifts in the true church spoken of in St. Paul's letter to the Corinthians. I believe that every church, in gospel order, has a priesthood, consisting of prophets, apostles, elders, &c., and that the knowledge and power of a priesthood, ordained of God, as the ancient priesthood was, is indispensably necessary to the prosperity of the church. I do not believe that the canon of sacred scripture was closed with the revelation of John, but believe that wherever God has a true church, there he makes frequent revelations of his will: and as God takes cognizance of all things, both temporal and spiritual, his revelations will pertain to all things whereby his glory may be promoted, and the temporal and spiritual well-being of his people advanced. Any people that are destitute of the teachings of prophets and apostles, which come by immediate revelation, will soon fall into divisions and strifes, and depart from the truth as it is in Jesus. You wish to know, "What is the personal character and influence, doctrines and claims of him who is called the leader, Joseph Smith?" Joseph Smith, when the great designs of heaven were first made known to him, was not far from the age of seventeen; from that time to this he has had much said about him, both of a favourable and unfavourable nature. I shall only speak of his character as I believe it to be from an intimate acquaintance of more than one year, and from an intimate acquaintance with those who have been with him many years. No man is more narrowly watched by friends and enemies than Mr. Joseph Smith; consequently, if he were as good a man as any prophet that has preceded him, he would have as violent enemies as others have had. But I hasten to give my own opinion. I firmly avow, in the presence of God, that I believe Mr. Joseph Smith to be an upright man, that seeks the glory of God in such a manner as is well pleasing to the Most High God. Naturally he is kind and obliging; pitiful and courteous; as far from dissimulation as any man; frank and loquacious to all men, friends or foes. He seems to employ no studied effort to guard himself against misrepresentation, but often leaves himself exposed to misconstructions by those who watch for faults. He is remarkably cheerful for one who has seen well-tried friends martyred around him, and felt the inflictions of calumny--the vexation of lawsuits--the treachery of intimates--and multiplied violent attempts upon his person and life, together with the cares of much business. His influence, after which you inquire, is very great. His friends are as ardently attached to him as his enemies are violently opposed. Free toleration is given to all opposing religions, but wherever he is accredited as a prophet of the living God, there you will perceive his influence must be great. That lurking fear and suspicion that he may become a dictator or despot, gradually gives place to confidence and fondness, as believers become acquainted with him. In doctrine, Mr. Smith is eminently scriptural. I have never known him to deny or depreciate a single truth of the Old and New Testaments, but I have always known him to explain and defend them in a masterly manner. Being anointed of God, for the purpose of teaching and perfecting the church, it is needful that he should know how to set in order the things that are wanting, and to bring forth things new and old, as a scribe well instructed. This office and apostleship he appears to magnify; at his touch the ancient prophets spring into life, and the beauty and power of their revelations are made to commend themselves with thrilling interest to all that hear. You inquire, "Does he claim to be inspired?" Certainly he does claim to be inspired. He often speaks in the name of the Lord, which would be rank hypocrisy and mockery, if he were not inspired to do it. It seems very difficult for those who stand at the distance of many generations from the true prophets, to realize what prophets are, and what ought to be expected from them. I do not chide them for their ignorance and folly, however, because I have nothing to boast of, previous to embracing the faith of the Latter-day Saints. I understand that prophets may speak as they are moved by the Holy Ghost at one time, while they may be very far from being moved by the Holy Ghost as they speak at another. They may be endowed with power to perform miracles and mighty deeds at one time, while they have no authority, and there is no suitableness in doing the same at another time. You ask, "Is he a man of prayer, of a pure life, of peace? Does he appear at the head of his troops as a military commander?" These questions I answer, according to the best knowledge I have, in the affirmative. As a people, we perform military duty as the laws of the State of Illinois enjoin and require. The legion answers the purpose to keep the lawless and mobocratic at a respectful distance; and the more "earthquake and storm" our enemies raise about the Nauvoo Legion, and a military chieftain like the ancient Mahomet, the greater fear and dread of us will be conveyed to the minds of the lawless, who watch for prey, and spoil, and booty. I can assure you, that neither Mr. Smith, nor any other intelligent Latter-day Saint, ever intends to make one convert by the sword; neither are we such tee-total peacemakers, that any savage banditti of lawless depredators could waste our property, violate virtue, and shed innocent blood, without experiencing from us a firm defence of law, of right, and innocence. We are to this day very sensitive to a repetition of past wrongs that we still smart under. The Lord our God, who was once called (by a man after his own heart) "a man of war," we trust will be our defence and strong tower in the day of battle, if our country should ever call us to scenes of carnage and blood. You ask, "What is the nature of the worship among you, and wherein does it differ from that of religious people with whom you have been acquainted elsewhere?" On the sabbath some person usually preaches a sermon after prayer and singing, and, perhaps, reading some scripture. We have, also, frequent prayer meetings, in which all that are so disposed may join. The gifts are variously exercised, sometimes in the way of prophecy, or in tongues; sometimes in discerning of spirits, or interpretation of tongues. The ordinance of baptism, together with the imposition of hands for the gift of the Holy Ghost, is administered as occasion may require. Thus you will perceive that our worship differs from what we both have been accustomed to in times that are past.--Anxious seats and inquiry meetings, &c., are not in use at all with us; although converts to our faith have swelled our numbers greatly in every year that is past, yet we are very far from employing any blustering effort to convert men. The spirit of God attends the truth with sufficient power to save the upright; while those that hold the truth in unrighteousness, and contend with it, are beyond the legitimate exercise of divine power to save, and are led captive by the devil at his will. Our worship differs from that of other religious people, inasmuch as we have the knowledge of God, and the true doctrine and order of his kingdom, beyond all perplexing doubt and diversity of opinion. It is utterly impossible for intelligent and devoted sectarian clergy to lead their hearers into any considerable knowledge of God, for this very potent reason, that they neither know much of him themselves, nor, indeed, have they the means of knowing him. For this they are not at all culpable; but the fact is, nevertheless, incontrovertible. I do not now speak to please men, nor to mortify them, but I know it to be true, my brother, and therefore speak it boldly. Are you offended? Will you stop here and throw down my letter with contempt, as though an ignorant upstart had abused you? If I write plainly, it is with deep and painful emotions. While writing I can hardly suppress a flood of tears. I know the dilemma in which many of my religious brethren are placed, and the extreme difficulty of approaching them; but whether they hear or forbear, I must tell them that it is out of their power to attain to any considerable knowledge of the true and living God. But, say they, have we not got the good old Bible, which makes men wise unto salvation? You have, indeed, those venerable truths which have many ages since made men wise unto salvation; and those truths will teach you, if you take heed to them, that the Gentiles have been broken off from the covenant favour of God as the Jews were. But these scriptures cannot impart to you the gifts of the Holy Ghost; they cannot ordain and qualify you to teach and preach the gospel, and administer the ordinances; they cannot give you promises and revelations that are expressly for _you_. When the apostle Paul was in danger of being shipwrecked with his crew (see Acts of Apostles), it would have been poor consolation to him to read the ancient history of Jonah's shipwreck, and pray over the subject in order to know how the voyage would result to him; but how much greater his consolation, and how much more certain his knowledge, when God ministers to him by visions and angels, and promises both him and the crew preservation. Philip wanted no better assurance of his duty to go to Gaza, than for an angel of God to tell him to go; but if he had pored over ancient revelations, with prayerful anxiety, in order to know the same, it would have been a poor guide. The New Testament Saints did not lean upon Old Testament revelations for the knowledge of present duties, or for aid in their present contingencies; they looked directly to God for present fresh instruction and aid--they obtained what they looked for. The ancient Jews (contemporary with Christ), that leaned on the venerated sayings of Abraham and Moses, and other old prophets, abode in darkness, and became the prey of foul spirits, while the advocates of present revelations were mighty through God, in signs and wonders, and marvellous deeds. Now, let the religious people of this day depend exclusively upon the ancient scriptures, rejecting present revelations, and they will be filled with ignorance, and the spirit of unrighteousness will possess them; and they cannot act with that certainty and power that those can, who know for themselves by immediate revelation. But I have said it is impossible for them to know much of the true God: the careful observer knows, that what one sect or denomination teaches for doctrine, another will controvert and deny. There is not that power in the doctrine of any one sect that gives them much ascendancy over any other sect. The doctrines of all sects, though adverse to each other, are about equally weighty and plausible; no one gets any considerable ascendancy; if there appears to be light in one sect over another sect, it shows an equal amount of an opposite character. It is an acknowledged duty of parents, in this church, to teach their children the elementary principles of religion, training them up in the way they should go. You ask if they are instructed in learning. As a people we aim most diligently to give our children learning. Our persecutions, oppressions, and poverty have operated greatly to the disadvantage of our children; still we have a chartered University, that promises much benefit to us; and common schools are extensively multiplying throughout the city. The present population of the city is from ten to twelve thousand. You ask, "What is their condition, occupation, and general character?" The condition of the people is as prosperous as circumstances will permit. Many of them, like Jacob of old, have left a good patrimony at home that they are not benefitted from, by reason of their being every where spoken against; but though they had nothing but their staff in hand, and a little bundle upon their back when they came, they have now in many instances a comfortable cottage, a flourishing garden, and a good cow. There are many instances of families being subject to privations, beyond what they were accustomed to in early days; and there are some instances of deep penury, through sickness, persecution, and other uncontrollable causes; and there are also instances of wealth; but be assured, sir, there is not a more contented and cheerful people to be found. Families will consent to let father and brother go out preaching, when their daily bread is barely supplied for a few months. Believing as we do, that these are the last days, and that signal matters await this generation; and that the harvest must be gathered soon, if at all, you must not marvel if we do not all at once become rich, and build large houses, and enclose productive farms. If riches were our object, we might readily gratify the most ambitious grasp. We possess every facility for being rich, but we long to behold the beauty of the Lord, and inquire in his holy temple. The place of his sanctuary, which we greatly desire to beautify, is a site of surpassing natural beauty. Upon it stands the incomplete structure of a temple; in dimensions, a little over one hundred and twenty-eight feet long, by eighty-eight feet wide, to be elevated in height a little under sixty feet; the walls are made of a well-wrought handsome stone. The inhabitants are very industrious, being occupied in agriculture and the various mechanical arts. Our people are mostly the working class of the community, from the United States, and Great Britain and her Provinces. They are a very intelligent people, especially so far as common sense and a general knowledge of men and things are concerned. Our Elders are versed in religious polemics, from discussions in the pulpit, stage, bar-room, canal, and steam-boat, of the fireside and highway side: and, perhaps, you are not aware that many, very many, are from the most enlightened portion of New England; men that have been rocked in the cradle of orthodoxy and liberty; accustomed to fatigue, privation, and opposition; and knowing that their religion has more light and truth, and the power of the Holy Ghost to support it, than any other that has existed since the days of the apostles, they are prepared to endure all things with the assurance that their reward is great in heaven. You wish to know the general character of the people. There is probably less profanity, drunkenness, lewdness, theft, fighting, gambling, and tavern-haunting, than in any other city of the same magnitude. But I must close my answer to your many and minute inquiries, having already protracted them beyond my original design. Your letter contains many important inquiries, similar indeed to what I have received from other distinguished friends from different parts of the Union. You will accept my apology for not answering at an earlier date; and though I design this epistle to be a general answer to all similar inquiries, yet shall hereafter readily reciprocate all private communications in the usual method of friendship and affection. Most sincerely and truly yours, ORSON SPENCER. LETTER II. IMMEDIATE REVELATION. _Liverpool, May_ 15, 1847. Reverend Sir,--Agreeable to promise made in my first answer to your letter, I now resume my pen to inform you, in a series of letters, of the distinguishing tenets of the Church of Jesus Christ of Latter-day Saints, according to the faith which I myself do entertain, with all sobriety and integrity of heart, before God and all good men. I had hoped, however, that more leisure would have favoured me, not only that I might more minutely and perspicuously maintain the primitive faith, but also do it in such conciseness and embellishment of diction, as both to please and enlighten. The first subject to which I will invite your attention will be that of IMMEDIATE REVELATION. It shall be my direct aim to show in this letter, that no person ever did partake of the gospel of salvation, or ever will partake of it, without the spirit of _revelation_ dwelling in his breast. This is the first and also the last round in the ladder that leads to the perfect knowledge of God. Without the same spirit of revelation that dwelt in the breasts of prophets, patriarchs, and apostles in ancient time, no man can _begin_ to know God, neither can any man or set of men make any _progress_ in the knowledge of God, when that spirit is withdrawn from him. A word from the mouth of the Great Arbitrator of all controversy ought to suffice. HE, THE GREAT GOD AND JUDGE OF ALL, has said that "no man knoweth the Father but the Son, and no man knoweth the Son but he to whom the Son revealeth him." Words cannot bear a plainer import. If any man knows Jesus Christ, it is by _revelation_, and in no other way can he be known. Will you say that apostles and prophets know him in this way; while others _may_ know him without themselves being gifted with the spirit of revelation? Absurd! Others must know him by revelation as much as apostles and prophets. If they have not the spirit of revelation, they cannot judge what is a genuine and infallible revelation when it proceeds from the pen of apostles, or even the lips of angels, or of God himself; for the things of the Spirit are correctly judged only by those who have the same spirit; hence all men must not only be born of the _spirit_, but likewise be baptized into one and the same spirit. This spirit is the Spirit of God, and nothing less; and the Spirit of God is the spirit of revelation, because it is expressly declared that the spirit takes of the things of God, and shows them unto men: even the deep things of God are searched out and dispensed to men for their comfort and the illumination of their minds. Hence Jesus declared that he would send them another "comforter," even the spirit of truth; and the office of this spirit of truth was to "lead into all truth." By this means we perceive that the universal store-house of all truth is thrown open and rendered available to such as have been properly baptized into the spirit, as their occasion may demand. Even the apostles were forbid to go out and preach until they were endowed with the gift of the Holy Ghost. After they should receive this gift, it would then become their duty to impart it unto all others freely, by the imposition of hands, who should obey the gospel. Males and females were to partake of it, and see in vision things to come, and have their remembrance of things past quickened into vivid and unambiguous recollection. It was this spirit of revelation that gave to the primitive church the power of godliness; for it was simply the Holy Spirit of God that rendered the gospel the power of God unto salvation to them that believed; for therein was the righteousness of God _revealed_ from faith to faith. The gospel never took any effect upon men's hearts, unless the Spirit of God attended it. Whenever God takes away from the church the spirit of revelation, he thereby takes away the light of the church--the good spirit of the church, and the _truth_ and integrity of the church, and the comfort of the church, and also the power of it. It becomes like the branch without sap, or the pale mortal corpse without the living spirit. A church that is built upon the principle of revelation by the Holy Spirit can never be prevailed against while that spirit continues with it. It then becomes the power of God personified. Mere men and women--servants and handmaidens--attended by the Holy Spirit of God, know about men and things, and matters and events, even as God knows; because they have precisely the same spirit that God has. Things that never entered the heart of man to conceive, and things that the tongue could never utter, are revealed by the Spirit of God. As bodily eyes are to the corporal organization (causing all that wide difference that exists between him that sees and one that is wholly blind) so are the eyes of intelligence which the Spirit imparts to a believer, whereby he comprehends the different spirits of men from time to time, and sees events in the future as though they were actually and presently at hand. The daughters of Philip can speak prophetically, with as much unerring certainty as God himself, according to the measure of the spirit given them, because they have His Spirit, and consequently a given measure of intelligence. And the scope of this increase of intelligence is expanded or diminished as God pleases to suit the occasion. When there is occasion to prophecy, or speak with new tongues, or interpret, or rebuke diseases and cast out evil spirits--His Spirit is given. And it could be given as well to a beast as to a man for the same purpose, and the same effect would follow. The beast of Balaam, when inspired of God, rose immediately above his legitimate sphere of action, and spoke with a man's voice, forbidding the madness of the prophet. The same spirit by which he spoke, would have enabled the dumb ass to rebuke disease, cast out devils, or speak a variety of tongues. But God might withdraw that spirit, and he would then be only a dumb ass, fit only to bear burdens, &c. Men are but little more competent to heal the sick, cast out devils, and discern spirits, or know the things of God or eternity, and make preparations for the future, than the beasts, without the Spirit of God. When God wants to punish a generation or generations, he does it effectually by withholding His Spirit. The world travels in pain, and groans in bondage, and oppression, and cruelty, and strife, and bloodshed, and in ignorance, superstition, and zeal without knowledge, when God shuts out the light of revelation. The revelations given to the primitive age, bear about the same relation of benefit to the people of this age, that the gift of food and manna, to those starving in former ages, bears towards the supply of such as are in want now. Jesus Christ winds up his sermon on the mount, by calling him a WISE man that hears and obeys the voice of revelation, and _he_ shall never "fall." At the same time he calls him that hears and obeys not the voice of revelation a FOOL, and such a man will _fall_, and his fall will be great. We cannot be in any doubt what is meant by the expression "hearing" Christ, or "these sayings of mine." Jesus says to such servants as he sends out to preach, (and none but such as are sent by revelation can preach), he that heareth YOU heareth ME. But while they cannot hear without a preacher, neither can they hear _with_ a preacher, except the Father draw them; or, in other words, except they have the Spirit of God, which is a spirit of _revelation_. How could Peter know Jesus, when he heard his conversation and preaching? Jesus testifies that, by the wisdom of flesh and blood, Peter did _not_ know him, but by the spirit of revelation from God out of heaven; and in order to end all controversy throughout all ages, he declares that not only Peter, but NO OTHER MAN, ever _did_ or ever _can_ know God, only as he is revealed to him from heaven; and that man is "blessed" that has the spirit of revelation to know the only true God and Jesus Christ. That man is accounted as a thief and a robber that would know God or Jesus without the spirit of revelation. The Spirit of God was sent into the world for the express purpose of acquainting men with Jesus Christ. By this spirit it was an easy matter for men to know Jesus Christ, though he was everywhere spoken against, and the whole country teemed with lies, and the great mass of people, reputedly good as well as bad, thought that he ought to be _stoned, mobbed, and crucified_: still it was easy to know him by the spirit of revelation, and it was impossible to know him without that spirit. Thus, dear sir, it is easy for you, and all my former associates in the sectarian ministry, to know that Joseph Smith was a prophet of the Lord, sent to prune the Lord's vineyard for the last time. Says the scripture, "no man, speaking by the Spirit of God, can call Jesus accursed," although he "hung upon a tree." And I add, sir, with perfect assurance, that no man can call Joseph Smith "accursed," or an "impostor," while speaking by the Spirit of God; for the Spirit of God will never dictate any one to speak against the servant of God; but the spirit of the world and of Satan, _will_ stir up men to speak against prophets and saints, and persecute and assassinate them. The scripture also says, that no man can call Jesus Lord, but by the HOLY GHOST. Thus, reverend sir, you perceive that NO MAN, in former ages or latter ages, can call Jesus Lord, but by revelation from the HOLY GHOST. It is by the person and agency of the HOLY GHOST only, that Jesus promises to be with his preachers always unto the end of the world, in order to reveal the truth unto honest hearers, and show them who are prophets and true ministers of Christ, and also what is true doctrine. The HOLY GHOST will always attend a true minister of God, and reveal to his humble honest hearers, his mission and authority beyond all reasonable doubt. Now, sir, let me say, distinctly, that the testimony of any number of men, or of all men together, is no proof either _for_ or _against_ the authority, doctrine, or mission of a prophet or true minister of God. For if no _one_ man can know a minister of God without revelation, then no large body of men can know him; and surely they cannot testify of what they do not KNOW. No matter what is said against Joseph Smith, or who, or how many, say it, or however _credible_ the witnesses, they are not competent to testify, because they have not the gift of revelation. This position, sir, is invincible, because it is fortified by the voice of eternal truth, even the word of God, which you profess publicly to believe, and preach, and print. Flesh and blood cannot reveal spiritual things, but our Father in heaven. The things of the spirit require the same spirit to discern them. He that is spiritual can judge all things, while he that has not the spirit of revelation cannot judge any spiritual matters correctly, of any name or nature. Now, my dear friend, I close this second epistle, praying that God will give you the spirit of understanding, which I assure you He will do, inasmuch as you are humble and contrite, and seek it with all your heart. Your obedient servant, ORSON SPENCER. LETTER III. ON FAITH. _Liverpool, June_ 1, 1847. Reverend and Dear Sir,--The next subject to which I will invite your careful consideration, is that of FAITH. Do not be surprised that I should attempt the investigation of a subject so common-place, with the view of imparting any new or useful instruction. The numerous elaborate treatises that have heretofore been bestowed upon this subject, have, I boldly aver, been like Goliath's armour against David--massive and imposing, but, at the same time, alike inapplicable and ineffectual to the case at issue. In order that you may be apprised of my position, without needless circumlocution, I here distinctly observe, that there neither is, nor ever was, any gospel or saving faith, in former or latter days, but the faith of miracles, or the faith of _immediate revelation_. Can any man know God without faith? Certainly not. The gospel of Christ is the power of God unto salvation. To whom? To the unbelieving? No! but to them that have _faith_. The gospel of Christ is, then, brought only to such as have faith. But what faith are they to have in order to receive it? The answer, is the faith of immediate revelation, or of the supernatural agency of the Holy Spirit. Now, sir, I ask you to listen a moment, and hear what the voice of God says to you and me on this subject. The righteousness of God is _revealed_ from FAITH to FAITH. Here, it is conceived, my position is invincibly fortified beyond the power of rational conquest. God's righteous will is _revealed_ to FAITH. It is written, "The just shall live by faith." By what faith shall the just live? Surely, nothing less than the faith of immediate revelation. The fact that God's will was _revealed_ to the faith of the Saints anciently, does not supersede the necessity of his will being _revealed_ to your faith and to my faith now. The ancients could not _believe_ for us; or, in other words, their faith could not be a substitute for our faith. "He that believeth not," for himself, "shall be damned." Neither could a revelation to them be necessarily a _revelation_ to us. A revelation to Noah to build an ark, is not suited to Abraham, or Peter, or Francis Wayland, or Dr. Chalmers. No man, in this day, can know that God ever revealed himself to Noah, or Abraham, unless it is now revealed to him from heaven; and he cannot know that it is revealed from heaven to him now, unless he has faith unto himself before God; and this faith which he must exercise for himself, is the faith of _revelation_, or the faith of miracles. What ailed the Judaic churches in Christ's day? They certainly believed on Moses and Abraham, and made habitual sacrifices in support of their faith. Paul was a bright example of sincerity and fidelity in support of the Judaic faith. He verily thought that he ought to do many things contrary to the name of Jesus of Nazareth. But was the faith of Paul, and of the Judaic church generally, the faith of immediate revelation or the faith of miracles? By no means. Paul originally, and his associates in the ministry, believed the Mosaic scriptures from tradition and education, and not from immediate revelation. They, indeed, believed that Abraham, and Moses, and Samuel, and Noah, had the faith of miracles, and enjoyed _immediate revelation_, and the spirit of prophecy, &c. They believed that such an high order of faith as prevailed in the Mosaic and prophetic days was no longer necessary. (But, afterwards, Paul concedes that one in his own state was one in ignorance and unbelief.) Hence the spirit of prophecy, spoken of by Joel, as poured out in the apostolic day, was, in their estimation uncalled for. They supposed the canon of scripture was sufficiently full, when the prophet Malachi finished his testimony, and closed up the age of miracles! Men may sincerely believe the Bible, as many of the sects do believe it, without having it revealed from heaven that the Bible is true, and it will never save them. They may believe the Bible even without knowing God; for the simple reason, that no man can know God without God reveals himself to him. This was the condition of the Judaic church. Many of them sincerely believed the Mosaic writings, but detested and rejected the principle of immediate revelation, by which alone they could know the only true God and Jesus Christ whom he had sent. If they had believed heartily in the doctrine of immediate revelation to all believers, in all ages, they would have known Jesus Christ to be the Messiah, as well as Moses, or Abraham, who saw his day, and was glad. On the same principle, dear sir. Christian denominations, in this day, believe the apostolic scriptures sincerely, and do many things accordingly; but rejecting the principle of immediate revelation to them-ward, they neither know Jesus Christ nor his prophet Joseph, nor the power of God, as it is revealed from faith to faith in our day. We, sir, contend for the faith of miracles in our own day; but you and your associates contend against it. The disciples of Jesus contended for it, in their day; but the professed followers of Moses and Abraham contended against it. Now, sir, to which of these sides do you belong? Can you find that any people, who ever contended against the faith of immediate revelation and miracles, such as was maintained by Samuel, Abraham, Barak, Daniel, and Noah, ever prospered. Is there a single instance in scripture, from Genesis to Revelations, where God manifests any fellowship for any faith short of a faith of miracles and immediate revelation? If an inferior kind of faith has been got up since the New Testament age, is it not well to inquire from whence it has sprung, and what is the scriptural basis of its support? If such an inferior faith is not _revealed_ from heaven, it must certainly be from beneath, and, consequently earthly, and sensual, and devilish. If it springs from the precepts of men, and not from the direct and positive revelation of God, it ought surely to be abandoned and forsaken at once. When men believe the Old and New Testament scriptures from tradition, and the lips of a ministry that is not sent out and called by immediate revelation from heaven, their faith is dead; and all such as float in this broad stream of traditionary faith, are not and cannot be built up as lively stones to offer up spiritual sacrifices to God. Hence, sir, the concession of Mr. C. G. Finney, and Nettleton, and of your own Mr. Knapp, all great Revivalists, and talented and devout men, that the "sectarian churches need to be converted over again." And I am constrained to add, without any inviduous feelings, that such teachers themselves need to be converted from a traditionary faith into the same faith with the ancient worthies spoken of in the eleventh chapter to the Hebrews. They themselves cannot _know_ God without that same ancient faith that secured to its possessors revelation from God, and the power of working miracles, &c. God has never called men to testify to the truth of the Old and New Testament, unless the truth has been revealed to them _personally_ from the heavens. When it is thus revealed, they will obey like the ancient saints, and the power of godliness will follow their faith, "even healing the sick, casting out devils, and speaking with new tongues." You, sir, will surely admit, that the faith of the ancients was far superior to modern traditionary faith, and was attended with a power which this latter faith cannot, in its very nature, ever attain to. By the ancient faith, or faith of immediate revelation, men wrought righteousness, subdued kingdoms, stopped the mouths of lions, and quenched the violence of fire--stayed the sun in the firmament--sealed up the heavens as brass for the space of three years and a half, or opened the windows thereof for the rain to descend in showers or torrents, even to a universal deluge. Surely it will be no disparagement to such exalted names as yours, and that of my old acquaintance President Barnas Sears, and my former instructor President E. Knott, to turn, like Paul, to the banner and standard of such a faith. By such a faith they are prepared to work the works of God; and either in time or eternity, to work even far greater works than Jesus ever wrought on the earth, as his own word declares; for, sir, this kind of faith shall abide beyond the veil; for God himself made the world by faith, and the spirits of the just work by faith, and obtain revelation from God, and minister the same to militant believers on earth, from the faith of the sanctified in light, to the faith of the militant here below. "The righteousness of God is revealed from faith to faith." Surely we may count all things but loss for the excellency of the _knowledge_ of Christ Jesus our Lord; for he that gets the knowledge of Christ by revelation to himself, and keeps it, shall never fall. Do you not preach, sir, the ancient faith spoken of in the eleventh chapter of Hebrews, for modern believers to imitate? Or is the miraculous faith of the ancients to be pourtrayed to men in this day, only as a beautiful picture to be admired by spectators, and not copied and imitated as a doctrine of modern practice? If there is such a thing as _common_ faith, in distinction from the supernatural and miraculous faith, named in the eleventh of Hebrews, what part of the scriptures teach it? Please to name the chapter and verse; and when you have pointed out to me the specific scriptures that teach a faith inferior to that of prophecying or working miracles, &c., please to tell me wherein lies the power of such a faith? If it cannot reveal any thing to the children of men, how can it increase the sum of knowledge with any reasonable prospect of filling the earth with knowledge, as the waters cover the bed of the great deep? If it cannot forecast events beyond the mere common prescience of human minds, how can the wise man foresee the evil in time to hide himself? Is it not passing strange, sir, that from Adam to Noah, and from Noah to Abraham, and from Abraham to David, and from David to Malachi, and from John the Baptist to John the Revelator, the miraculous faith should be tenaciously and rigorously contended for; while since that day, men, professing godliness, not only contend for an inferior faith, but contend against the antiquated faith that was sustained for more than four thousand years, giving to God a great and glorious name for all his wonderful works and mighty deeds. Why do the modern clergy commend the faith that put to flight the armies of the aliens--quenched the violence of fire--and staggered not at promises that required supernatural agency to fulfil, if we are not to imitate and practice such faith? Why so much time and labour exhausted in order to define and extol a faith that belonged exclusively to past ages; and if the scriptures speak of no other faith that is pleasing to God, would it not be better that mankind be informed more explicitly what is the nature and effect of that common and inferior faith of which the Bible illustrations are so inapplicable? Seeing that the Bible illustrations of faith pertain to examples of a supernatural order, will you please to give us those that are of a natural and common order, suited to our age, that is, and, of a right, ought to be free from supernatural and miraculous deeds, signs, wonders, and prophecyings? In so doing, and publishing the same through your widely-circulated paper, you may rest assured that it shall have prompt insertion in the STAR, and greatly oblige. Your humble and obedient servant, ORSON SPENCER. LETTER IV. ON WATER BAPTISM. _Liverpool, June_ 14, 1847. Reverend and Dear Sir,--You, sir, need no argument to convince you that WATER BAPTISM is the first ordinance, after faith and repentance, that initiates the believer into the kingdom of God. The kingdom of God is to be established upon the earth, according to the pattern of the heavenly order, which is the first principle taught in the memorable prayer of our Lord Jesus Christ, which prayer will be pertinent to all believers on earth, until the object of the prayer is fully achieved and the kingdoms of this world have universally become the kingdom of God. And if we were to search the kingdom of God from one end to the other, and from side to side, we should not find a single adult believer in the whole heaven, who had not been _baptized_ with water. Do you ask why I make such a bold declaration, and how I know this seemingly exclusive and uncharitable truth? I know it, sir, by the voice of God from the heavens, and this voice is to you as well as me, if you will receive it. Do not you believe the scripture that saith, "except a man be born of the WATER and of the spirit, he cannot enter into the kingdom of God?" I know that you believe this scripture, and am persuaded that your ingenuous mind will not seek to pervert it from its plain and obvious import. Whatever an over-jealous mind may fear concerning the state of the penitent thief on the cross, and of devout and upright men that have lived and died in every age of the world, still let God's word be accounted true, and every man that gainsays it be esteemed a liar! No man ever puts on the uniform of Christ's followers, such as is worn by subjects of the kingdom of Christ, until he is "baptized into Christ" for "_remission of sins_." Hereby he "puts on Christ," When an ambassador of Christ finds a man or woman that heartily repents of his or her rebellion against the laws of Christ, he baptizes him unto repentance for "remission of sins." By the ordinance of baptism, the rebellious subject virtually says, I hereby signify to all men my repentance; and the lawful administrator as virtually says, on the part of Jesus Christ, whose Ambassador I am, (being called by revelation, and being authorized to act in his name and for him), I pronounce this person's sins _remitted_, according to his genuine repentance and faith in Christ. Now, sir, what objection can there be for a man sent from God to remit sins by baptism, in the name and by the authority of the King of heaven? If Christ has power on earth to forgive and remit sins, may He not send forgiveness and remission by another, even by whom he will? And will not such a remission and forgiveness of sins be as valid as though He administered the ordinance of baptism himself? Undoubtedly it will be indisputably valid. And what ordinance is so beautifully significant as that which expresses both the penitence of the subject and the cordial acceptance of the Ruler and Lord? Has not Jesus Christ a right to remit sins by baptism unto repentance? Who shall say that the penitent believer's sins are not remitted by baptism? Who shall lay any sins to his charge? Is it not God that justifies? Has not Christ died? Has he not a right to say who are fit subjects for baptism? Has he not a right to say by what ordinance sins shall be remitted? He has never said that repentance and faith shall secure remission of sins to any one without baptism. It is not in the power of any man or angel to find a license in the Bible to receive a person into the kingdom of God without baptism. Jesus Christ has never given any license, but, on the other hand. He has explicitly said, in the most unequivocal language possible, that NO MAN can "enter the kingdom" without water baptism, or being "born of the water." Do you ask, if I call baptism a saving ordinance? I reply, that repentance and faith will not save any body in the kingdom of God without baptism. Some men, whose crimes are unpardonable in this world, may, and doubtless do, repent and believe; but they cannot be baptized for the remission of sins, nor forgiven "until the times of refreshing come from the presence of the Lord in the restitution of all things." Righteous Noah was "_saved_ by water;" and the apostle Peter, rehearsing the fact, says that baptism _saved_ believers in his day in _like_ manner. You, sir, must be perfectly aware that Jesus Christ has said, by the mouth of his servant John, that BAPTISM constitutes no less importance of character than one of the THREE GREAT WITNESESS of adoption and citizenship into the kingdom of God on the earth--the SPIRIT, the WATER, and the BLOOD. These three bear witness on the earth and agree in one. One of these THREE performs the double office of bearing witness on the earth, and also of bearing record in heaven. Three witnesses appear to be requisite in order to prove our title good to a place in the kingdom of God; and the testimony of these THREE, and nothing less, is recorded in heaven by the Father, Son, and Holy Ghost. Who will dare to say that the THREE in heaven will accept of the testimony of the two witnesses on earth, when God has explicitly said that he requires the testimony of THREE, and nothing less? Do we forget that all men are to be judged out of the books? And if the books show the absence of one WITNESS, and the consequent _disagreement_ of the three before named, can that person that is thus deficient of testimony, stand acquitted from the books out of which he is judged? By no means! The THREE witnesses will agree in one; and when they agree, the Spirit will bear the testimony of the Water and the Blood to the recording angel, and these united with his own seal, will be placed on record until the books are brought forward for judging the nations of the earth. Furthermore, no man can ever be born of the Spirit until he has first been born of the water. The Holy Ghost will never condescend to become the covenant-guide and instructor, and holy comforter of any one, until he has been baptized or born of water. Have ye received the Holy Ghost _since_ ye were baptized? Peter told penitent believers that they might receive the Holy Ghost _after_ they were baptized; so said John the Baptist to those he baptized. If, in a single instance, the Holy Ghost was given before baptism, still it was no part of Christ's instructions to his apostles ever to confer the Holy Ghost until _after_ baptism--and then it was to be done by the laying on of hands. Men may receive a measure of the Spirit of God before baptism (even as a child has in embryo the germ of life before parturition); but no one has a large measure of the Spirit, nor has any covenant claim to the Spirit, or, in other words, can be born of the Spirit, until he has been baptized in water. "Jesus came by water," and was baptized in water for the remission of the original sin of the world. He knew that baptism for remission of sin was necessary as an example, and also that by his "_obedience_ many might be made _righteous_" even as by the "_offence_ of one, many were made _sinners_." Jesus needed not only the testimony of water-baptism, but also, _after_ baptism, the testimony of the other witness--the Holy Ghost. The Holy Ghost was a personage inferior in office to himself, but still the Holy Ghost was conferred upon him, while coming out of the water, in "the form of a dove." The third witness to adoption is the "Cup of Blessing, or Sacramental Cup of Wine," which, if men "drink not, they have no life in them." Now, sir, let us abide strictly by the "law and the testimony," even as Jesus our pattern has done, and consider nothing unessential which our lawgiver has both enjoined and exemplified for obedience and salvation. Who is prepared to say that the faithful will not take the cup of blessing, even in the heavens, and drink wine in our heavenly Father's kingdom? Who can say that the river of life that proceeds from the throne of God in the celestial city, shall not be employed to perpetuate the remembrance of baptismal water of adoption, and even perpetuate sinless purity, like the leaves of healing that grow on the banks of the crystal stream? Is it a thing incredible with you, sir, that God should remit sins through baptism? It is with difficulty that I can persuade myself that you are so distrustful of the power or wisdom of God! You read and expound the scriptures from Sabbath to Sabbath. You certainly believe that Naaman's leprosy was washed away by water-baptism in Jordan; you also must believe that men were healed of mortal diseases, by simply looking at a brazen serpent lifted up in the wilderness. Do you not believe that the walls of Jericho fell down under the simple blast of the rams' horns? and that the simple touch of the hem of a garment, or of handkerchiefs, was attended with healing virtue to them that believed? Why were the learned and devout Judaic churches surprised that Peter should proclaim to thousands--"be baptized for the _remission_ of your sins?" and, on another occasion, even _command_ Cornelius, as pious and devout a believer as yourself, to be baptized in order that he might be "_saved_"--telling the churches in a general circular epistle, that baptism would _save_ them as much as water _saved_ Noah? Why should those same churches withdraw fellowship from Paul because he believed Annanias, saying to him, "arise and be baptized and wash away thy sins," even as your church have disfellowshipped me, because I believe as Paul did, and obey the same gospel which he preached, with all its miraculous gifts, blessings, and priesthood? The secret and solution of the whole surprise of the Judaic and modern churches are, that _both_ overlook the efficacious _simplicity_ of Christ's ordinances, and know not the "power of God," by which a mere look, touch, baptismal rite, or the imposition of a hand, may secure blessings rich as heaven--power as great as Gabriel's--knowledge as high as the throne of God--and life and felicity as endless as eternity! Greatly blessed, sir, is that man commissioned immediately from the heavens to administer baptism unto repentance for _remission_ of sins; and blessed are they who receive remission of sins from the hands of those who act in "Christ's stead." Hence the grateful acknowledgements of David, repeated by Paul--"Blessed are they whose iniquities are forgiven, whose sins are covered." Men who obey the gospel are as well satisfied that their sins are forgiven through baptism, as you, sir, would be satisfied of the validity and legality of a deed, signed and sealed by his excellency the chief magistrate of your State. They rejoice in the same, without ambiguity or fear of being deceived. The spirit of bondage and fear (which is in sectarian churches) does no longer wither up their hope, and blight the joy of their acceptance with God. The heavens, that before seem clouded with dismal forebodings and doubtful omens, that kept the excellent Dr. Payson even, on a tumultuous sea of mental storms and calms, is now clear and tranquil all the day and all the year. They rejoice in the Lord ever more; and they know of a truth, that by keeping the commandments of God, their peace is like the gentle and ever-onward current of a river. Driven from "city to city, and from one nation to another people;" and "every where spoken against," belied, robbed, and arraigned before "magistrates" for thefts, treason, blasphemy, &c., they are distressed indeed, but not with mental doubts and fears. No; far from it; they are borne down with expulsion from place to place--burning their houses--despoiling their goods under shadow of legal prosecution--whippings--priestly and editorial calumnies! These things, sir, distress their bodies, and cause cold, and nakedness, and hunger, and an uncertain dwelling place; but do not by any means impair their peace in believing, or their joy in the Holy Ghost. None of these things move them. Yours, ORSON SPENCER. LETTER V. THE GIFT OF THE HOLY GHOST. _Liverpool, June_ 29, 1842. Reverend and Dear Sir,--The subject of my fifth letter is one of surpassing importance. It is, sir, the "GIFT OF THE HOLY GHOST," by the laying on of hands. The magnitude of the subject warrants me to say, in few words, what belongs to it, without those copious scripture references which you can look after at your leisure. If you will honestly listen to my description of the office-work of the Holy Ghost, you will clearly perceive, that, since the time Jesus left the earth, it is more extensive and important than even the work of the other personages of the Godhead. The Holy Ghost performs the double office of a WITNESS on earth and a RECORDER in heaven. Being an unembodied personage, he can move among men without the danger of being mobbed and killed, as was not the case with Jesus Christ. He takes up the work of man's redemption, just where Jesus Christ left it, and has a distinct part to act until the second coming of Christ, that in due time He also may obtain glory with the Father, even as Jesus does--yea, a fulness of the Godhead by himself. According to promise he came on the day of Pentecost, either with a retinue of sanctified spirits, or in the simple unity and grandeur of his own potent agency, and filled the house. He then disbursed among the disciples a variety of tongues--gifts for men which the Conqueror had promised. With the keys of revelation, peculiar to his office, he unlocked their understanding (with perfect impunity to himself) and bore witness that Jesus was Christ. His testimony not only confirmed the disciples, who had been previously baptized, beyond the shadow of all further doubt, but convinced some thousands of the sin of unbelief. He immediately informed Peter, to whom Christ had promised to send the keys of the presidency over the church by the Holy Ghost (for he could do nothing till the Holy Ghost should bring them), that He, the Holy Ghost, would ever be an attendant upon penitent believers that should be "baptized for remission of sins," whenever his minister should lay on hands. He authorized him to make a solemn standing PROMISE to this effect, viz.: that the Holy Ghost's presence as a WITNESS to truth, should invariably follow the imposition of hands. But he also gave him to understand, that none should lay on hands or preach but such as should be called by revelation, even as was Aaron. He assured him that he would henceforth abide with the church, and enable obedient believers to work certain miraculous signs, such as healing the sick, casting out devils, nullifying the properties of poison wickedly administered, and speaking with new tongues--and these and other confirmations of the truth should invariably attend the true church to the end of the world, or as long as true believers continued on the earth; and if these miraculous signs did not follow believers, they might know that they were rejected of God, as reprobate silver is rejected of men. The Holy Ghost further informed him, that He was the LIVING WITNESS on earth, in connexion with the WATER and the BLOOD, and sealed up the testimony of all the witnesses concerning all believers on earth, and then took them to heaven and recorded them in the BOOKS, by the mutual agreement of the Father and the Son, against a time of awards and punishments. He also informed him that he always obtained a perfect knowledge of Jesus Christ's mind touching all church transactions on earth, and faithfully communicated the same to chosen men and believers, according to their capacity to receive and use such knowledge; and should continue to act in this Office of enlightening and comforting the church, "until they all come to the unity of the faith and the measure of the stature of the fulness of Christ," which he possessed before he left the earth. And he would also communicate Christ's mind concerning the destinies of nations, and the judgments, famines, and pestilences, &c., with which Jesus Christ would visit the earth. The Holy Ghost would also reveal the deep purposes of God, not only concerning the future glory of the Church, but also concerning individuals that lived before the foundations of the world, and what would be their state in worlds that are future. And even all things that Jesus Christ knew concerning the interest, salvation, and endless felicity and glory of the church--and the misery and final undoing of such as obey not God, the Holy Ghost would communicate in visions, dreams, and revelations. Thus the earth would be filled with knowledge, and Christ would again return here with all the departed saints, and literally bring down a celestial city of splendid mansions--even the New Jerusalem--and God would once more dwell with men in peace. Let it be understood, that not only apostles, but all obedient believers in the primitive age had the gift of the Holy Ghost, and, consequently, the "spirit of prophecy." "He that hath the testimony of Jesus hath the spirit of prophecy." How do men have the testimony of Jesus? I answer, through the agency of the Holy Ghost. Let it be understood, and marked with INDELIBLE EMPHASIS, that the HOLY SPIRIT is the GREAT WITNESS on earth--that He, the spirit of truth, has transmitted the mind of Jesus to believers in visions, dreams, prophecyings, &c. For this purpose Jesus sent the SPIRIT into the world, that he might reprove the world of sin, of righteousness, and of judgment. The Spirit, though unimbodied, now acts in all the authority, influence, and power that Jesus himself would do if He were on the earth in very person. But He acts upon and through the body of Christ, which is the church; through the Spirit's possession of the church, it displays the "MANIFOLD WISDOM OF GOD." Whatever varied and abundant wisdom Jesus himself possessed, the true Church ever has in a measure, and is destined to have, even to perfect fulness--"the fulness of his stature." But how is the true Church to show forth all the omniscience and potency of Jesus? I answer, sir, by the Spirit of God that is in the Church, by "the laying on of hands." By this spirit it is signified to Paul what shall befall him at Jerusalem; and also that the true Church shall cease from off the earth, with all its miraculous gifts and blessings, before the second coming of Christ. By the same spirit, John saw that an angel would again come in the midst of heaven to restore the original primitive gospel to the earth. By the same spirit Zachariah heard and saw the angel that should bring it, speak to a "young man." Isaiah saw the young man take a "sealed book from the earth," that should be a "marvellous work and wonder," confounding the "wisdom of the wise." By this spirit the camp of Israel saw and heard seventy elders prophecy the very hour and moment that hands were laid upon them. Paul saw and heard more than twelve disciples speak "with tongues and prophecy," as soon as the "Holy Ghost" was conferred by "laying on of hands." No sooner had Annanias laid his hands on Saul, than the Holy Ghost, ever faithful to his "promise," filled the person of Saul, and opened his eyes. The same spirit signified to Philip a mission to Gaza, and after he had baptized the Ethiopian, caught him away with power. By it also, Sampson stretched forth an arm of omnipotence and slew a thousand men; and at another time overthrew a large and capacious building, being filled with people, besides containing three thousand men and women upon the roof. And by the same spirit, in this day, the blind have been made to see, the lame to walk, and the deaf to hear, and hundreds of persecuted famishing Saints, on the banks of the Mississippi, have been miraculously fed by quails, as ancient Israel were fed in the wilderness. Now, sir, can you tell me why sin and blasphemy against the Holy Spirit constituted a more heinous and unpardonable offence than sin against the "Son of Man?" Surely there is an importance attached to the office-work of this DIVINE AND MARVELLOUS WITNESS on the earth that deserves attention. If there is no forgiveness of such an offence, it becomes all men, not only to hear before they judge, but also to judge "righteous judgment." Jesus Christ has told us that He placed in His Church apostles and prophets, with gifts of miracles, tongues, &c. These gifts were the gifts of the spirit; and you will not deny that the Spirit of God, so far as the New Testament speaks of Him, was a spirit of almighty power, as displayed in numerous gifts and ways. Now, sir, what has become of this miraculous and almighty spirit? Has he ceased wholly from the earth? If so, then the WATER and the BLOOD are the only witnesses now left on the earth. But perhaps you will say that the same spirit still remains, without exercising his miraculous gifts and powers, (seeing they are not now necessary.) Shall we then understand that this Almighty Spirit is still on the earth, and in the diversified and conflicting churches, and comparatively silent and inefficient, withholding from these churches (which are by supposition the BODY of Christ), his majestic displays of supernatural power in prophecies, healings, tongues; causing the dumb ass to speak with man's voice, causing powerful armies to flee before the pursuit of one man; and yet the world is perishing for lack of knowledge, and christianity losing ground every day? Might we not as soon think the spirit has grown old to dotage, or lost his first love, or been beguiled into other pursuits of less importance? Surely He never wrought so lazily, or in such imbecility and indifference in any other age, when true believers or prophets were on the earth? Strange, indeed, sir, that he should drop off so suddenly his royal robes of prophetic, miraculous grandeur and power, to become the silent and inefficient inmate of more than six hundred clashing, contentious churches, that are yearly subdividing into minute fragments, to the confusion of all common sense throughout boasting christendom! What a falling off of the spirit's power, and of the spirit's light and unity! Will the Holy and Eternal Spirit of God endorse such a powerless distracted state of things, as being in any way connected with His presence on the earth, or in any way the result of His doings? No, sir, by no means. For the honour of this illustrious personage, let us never ascribe to HIM such a powerless distracted organization of heterogenous ignorance and imbecility, as modern christianity presents in contrast with ancient christianity. The heavens may well blush with shame at this modern picture, purporting to be the kingdom of God on the earth. If it is the kingdom of God, how shorn of its miraculous strength! How are the prophets and seers covered!! How dim that fine gold that once shown resplendent with the celestial lustre of prophetic visions!!! Then men spoke as they were moved by the Holy Ghost, and the sick were healed, and he that lied to them was paralyzed in instantaneous death, at times. Orators "boast," as it is written of them in these "perilous times," of the spread of christianity. Christianity spreading! Where is the evidence of its increase of power or knowledge? Where the least signs of approximation to "unity of faith," and the "full stature measure of Christ" in "manifold wisdom and power?" Where the ornamental beauty and symmetry of the Bride that is preparing for the marriage feast of the Lamb? How many ten thousand years must elapse before it can be said of christianity, "the Bride hath made herself ready!" "clear as the sun, fair as the moon, and terrible as an army with banners." Surely, since her prophets have lost their power "to quench the violence of fire, and subdue kingdoms, and stop the mouths of lions," and her servants and handmaids to see visions, &c., the beauty of the Bride has failed--her breasts have diminished--her face is wrinkled--her eyes are dim and cannot see afar off; she is no longer a chaste virgin espoused to one husband--but she has as many husbands as sects, and yet none of those with whom she is now living can be called her husband. Now, sir, will the Spirit join with such a _Bride_, and say to Jesus the Great Bridegroom, "come!" the Bride hath made herself ready! No, sir, the Spirit of God will say, I never knew you; depart from me, you pusillanimous, benighted, powerless, contentious christianity. "Thou Aholibah and Aholibamah, thy lewdness is in all high places;" "thou hast played the harlot with many lovers--yea, thou hast even hired lovers" (with human inventions), instead of commanding admiration by the grace of thy "seers," and the "visions of thy handmaids," and the "healing power of thine elders." Thou shalt be burned with fire. In humble assurance of your willingness to see the unsheathed glittering sword of truth, I have the pleasure to subscribe myself. Your humble servant, For Christ's sake, ORSON SPENCER. LETTER VI. APOSTACY FROM THE PRIMITIVE CHURCH. _Liverpool, July_ 12, 1847. Reverend and Dear Sir,--The subject of my sixth letter is APOSTACY FROM THE PRIMITIVE CHURCH. If modern christianity is only an enlargement of the system of early apostacy from the true Apostolic Church of Christ, it certainly deserves the most serious consideration. It shall be my direct object in this epistle to show, that modern christianity possesses such a faint resemblance to that system of faith established by Jesus Christ and his apostles, that it cannot be called a likeness, or a copy, or even an imitation. Startle not, reverend sir, if I unhesitatingly declare that a counterfeit bill of currency, that should have no more resemblance to a true emission from the bank, than modern christianity does to the ancient religion, would never be likely to do much harm. Modern christianity is the very opposite extreme and counterpart of the ancient order of "apostles and prophets." If you will read patiently, I will show clearly the proof of my position. In the Primitive Church, the Holy Ghost, after Jesus left the earth, came and took possession, and constituted the grand main-spring, life, light, and power of it. And the apostle Peter (of indisputable authority) declares, in the Second of Acts, that the _promised gift_ of the Holy Ghost SHOULD CONTINUE even to "all the Lord our God should call." But this wonderful agent is not known in modern christianity. His powerful agency, as foretold by Joel in prophecy, in tongues and interpretation, in discerning of spirits and in healing, is not now recognised as being any part of the present christianity. That Spirit that was to make amends for the departure and absence of Jesus, by acquainting believers with all truth--past, present, and future--that they might be comforted with knowledge and light, such as could not be obtained from books, whether inspired or uninspired, was the great _sine qua non_ or essential thing in ancient christianity; but in modern christianity, the fruits of such a spirit would be sneered at, even by divines! What! exclaims one, prophecy in these days! speak in tongues now! heal the sick now! have visions of future things, and even heavenly things like unto the ancients! The exclaimant stands aghast with astonishment, as a perfect stranger to the most obvious and conspicuous principles of ancient christianity. Modern christianity professes to derive all its light, and its various clashing creeds, from the Old and New Testament. If modern christianity is, indeed, the offspring of the Bible, it is a prodigy with many hundred heads; but ancient christianity drew its light from the ROCK of immediate revelation, and previous scriptures were only confirmatory of the Spirit's testimony. Illiterate fishermen, like Peter, traditionated by a corrupt priesthood, could know next to nothing of the written manuscripts of the Bible. What he learnt was not from flesh and blood, but from the spirit of revelation; and let it be always in your mind, sir, that Christ has said, that on "THIS ROCK" of _immediate revelation_ "He will build His church." A christianity contained exclusively in a small volume like the Bible, is an insult to the capacious revelations of the Eternal Spirit of God, that even searches the deep things of God--a mere drop compared with the mighty ocean! The full biography of Jesus Christ contained in the New Testament? Nonsense! Preposterous mockery! You certainly are not ignorant of the last verse in John's gospel--"_The world itself could not contain the account, if written, of the acts and doings_ of Jesus Christ." But shall the knowledge of Christ be buried in oblivion because his acts and sayings cannot be written? No, by no means; God forbid! What saith the scriptures? the all-wise "Spirit shall bring _all things_ to your remembrance, even the deep things of God--things that the tongue cannot utter nor the heart conceive." Without the Holy Spirit of revelation, to take of the things of Jesus and convey them to the knowledge of men, I boldly aver that NO man can harmonize a consistent system from the Old and New Testament, or find eternal life. Every man must be born of that spirit which gives revelation and knowledge of Christ, or he can never see the kingdom of God. But a prominent feature in the creed of modern christianity is, that there is no further need of revelation, consequently the distinct office-work of the Spirit, to bring to mind unwritten acts and doctrines of Christ, and harmonize those which are written and scattered promiscuously through the Bible, is abrogated and deemed superfluous by modern christianity! O thou benighted advocate of modern christianity, how long shall thy eye be veiled in reading the New Testament, and thine heart be too gross to perceive the beauty, and comfort, and power of that blessed Spirit that gave life and salvation to ancient christianity? Hast thou lost all admiration for the Spirit's miraculous gifts, power, and blessing? settled down under reconciliation to a load of doubts and fears, hoping that death will remove thy tormenting burden? Vain hope! No longer then do despite to that Eternal Spirit of revelation that is freely promised to all that will honestly receive it. If Gentile christians are ashamed of the Jew, because a veil was before their eyes in reading the Old Testament, has not the Jew equal cause to be ashamed of the Gentile, that has so soon turned away from the primitive path of the Spirit's gifts of visions, prophecies, healings, &c., and thereby been "cut off for not continuing in His goodness," according to the warning threat of Jehovah against Gentiles. Where, sir, are the splendid gifts of apostles and prophets, evangelists, pastors and teachers, that Christ gave to men and set in his church, forever to continue in the ministry, edifying "the BODY of Christ till we all come to the unity of faith," and to such a knowledge of God, and fulness of power and wisdom as dwelt even in Jesus? They are nowhere to be found in modern christianity! Modern christianity has the effrontery and shamelessness even to say that she does not need them; consequently she says that she does not need "to come to unity of faith," and to that full and potent knowledge of God that Jesus in the flesh possessed, and had decreed that all Saints should possess and be like their "elder brother." Not one of these great and precious gifts are retained. The bare name of evangelists and pastors is retained in modern christianity, without the shadow of the power and prophetic knowledge of the Holy Ghost, with which these officers were _obliged_ to be endued in the primitive church. She admits, indeed, the form of the office, "denying the power." She says, indeed, that she can come to "unity of faith," &c., without apostles, and without the help of the good old-fashioned Almighty Holy Ghost. But how long a time does she want to run for this prize of "unity of faith, &c.?" She has been running for the stakes nearly EIGHTEEN HUNDRED YEARS, and is further from the goal than when we started. When she started, "false apostles and deceitful workers" were her champions. In order to win the prize, these shed the blood of true apostles, and the blood of saints was found in their garments. And when her followers found that she had only the form or name of apostles and prophets without the power, she said, we have no further need of apostles, they have done their work and miracles have ceased. Oh, thou blood-guilty, "lying," Gentile christianity! thy lineage takes hold of the mother of abominations, clothed in scarlet! How great will be the severity of God's judgments upon all that are accessory to modern christianity, except they repent and obey the gospel! She has also changed the ordinances. Where is now the ordinance of anointing with oil? Where the ordinance of imposition of hands? The healing of the sick is given up to medical men, whose reliance is on anything but the _power_ and established ordinance of God. Is it not written for the benefit of the sick, that they should call for the _elders_ of the church, whose duty it is to "anoint the sick with oil and lay on hands and they _shall recover_?" Now the consequence of changing this _one ordinance_ of the Bible to the medical nostrums of men, is the literal death of thousands, who change the ordinance and contribute to make this whole earth the _burying ground_ of nations. Sir, may I not significantly ask, will the priests of the day return unto the Lord and teach his "law and his testimony," or will they with hearts of stone see the inhabitants of the earth perish under the curse of "trusting in _medical_ man and making flesh an arm?" The prophet Isaiah says, the consequence of changing the ordinances is, to make the earth empty and desolate! But this is not the only ordinance that is changed. By laying on hands for the gift of the Holy Spirit, the authority to prophecy, speak with new tongues, and cast out devils, is conferred. Now, unless boasting christianity has secured peace and fellowship with the devil, it is of much importance to know how to cast him out. Unless they have wisdom and power, and the spirit of prophecy, to supersede the need of the Holy Spirit, it is very essential to observe the ordinances by which, alone, it is conferred. But it is certain, that if the Holy Spirit, in all its supernatural office-work of miraculous omnipotence and wisdom, does not come and reign on the earth, then the kingdom of God will never come on the earth as it exists in heaven. But the scriptures assure us that the kingdom of God will break in pieces all other kingdoms, and be established on earth, even as it is in heaven, and the palace of God (tabernacle) be in the midst of the human family. The Holy Ghost is the grand agent by which the different orders of priesthood, have all their authority, wisdom, and power, to teach and administer the laws and ordinances of heaven to men on earth. The "MANIFOLD WISDOM OF GOD" flows through these orders of priesthood from heaven to earth. But modern christianity has abolished these orders of priesthood, as no longer necessary; consequently, the communications from heaven to earth have been stopped for nearly _eighteen hundred years_; and from _this cause_, our race has witnessed the most appalling picture of the progress of crime and wretchedness, that has ever pervaded the earth since the dawn of creation. No man has sufficient knowledge of figures to enumerate THE MILLIONS that have been slain in war, since the Gentiles were cut off for unbelief. The pestilence has never slumbered since man rejected the healing ordinance of God, for the aid of physicians that are of no value. Famine has locked hands with pestilence, causing _rot_, and _blast_, and _mildew_ to lead many to fear that God had repented himself of the "promised seed time and harvest." The social virtues that ought to be and ever would be, under the reign of God, like salubrious breezes of heaven, have become like the antagonistic and forked teeth of a _picking cylinder_, that turned ever so much, will still be _picking_ either in the offensive or defensive. The number of the oppressed is becoming so fearfully great and vast, that the captors know not where to find either room or keepers for their prisoners. The yoke of intolerance must have fresh iron fastenings of unheard of tenacity and rigour. The oppressor feels the danger of an awful outbreak from desperation that can be smothered no longer. The elements of revolution and self-destruction, are sown deep in every government, and in every religious and social system that has not for its basis _truth, immediately and continually revealed from heaven_! Now, all this direful state of things is because that men have "forsaken God, the fountain of living waters, and hewn them out cisterns that can hold no water." "From the crown of the head to the soles of the feet," modern christianity, whether Protestant or Catholic, "is full of wounds and bruises, and putrifying sores." The prophets and apostles foresaw the Gentile apostacy that would spread over the earth, under the plausible name of christianity, obliterating the knowledge of God, and "denying the power of God, and changing his laws and ordinances," till "gross darkness should cover the people." They saw the "mystery of iniquity" working, and boldly foretold the "_falling away_"--the exaltation of the man of sin,--the removal of the priesthood and light of truth from the seven churches of Asia,--the refusal to "teach all things that Jesus commanded,"--the irresistible fact, that men would not "_endure sound doctrines_," but would multiply discrepant teachers to suit "_itching ears_,"--the introduction of "_damnable heresies_," and the "_doctrines of devils_," and the church becoming like a blood-guilty "_harlot_," that had exterminated the whole order of apostles, and prophets, and spiritual gifts, and even denied the need of any such order of gifts and ministry as existed in the primitive church! The first doctrine of the devil in the garden was that it was not necessary to obey God concerning a particular tree of the garden; and the same doctrine of _devils_ has, _by inches and by piece-meal_ removed and broken every command of Christ, and put bishops and doctors in the seats of apostles and prophets, and the ordinance of sprinkling infants, in place of baptism; virtually saying, "that God doth know," that without the aid of apostles and the gift of the Spirit by laying on of hands, you can know truth _enough_; and without baptism "_for remission of sins_," you can be forgiven through prayer at the altar. Permit me, sir, in the conclusion to remind you of the reproof given by an inspired wise man. "_Say not thou what is the cause that the former days were better than these? for thou dost not inquire wisely concerning this_." The true and only rational revealed cause why modern christianity is so weak, contentious, discrepant, and so unlike the majestic, almighty christianity of apostolic days, is, because _apostate uninspired men_ "HAVE TRANSGRESSED the LAWS, CHANGED the ORDINANCES, and BROKEN the EVERLASTING COVENANT." Therefore, _the "earth is defiled under the inhabitants thereof."_ "Gentile" christianity will yet be compelled to come from the "_ends of the earth and say, surely our fathers have inherited lies, vanity, and things wherein there is no profit_." _And God has said, sir, because "your_ (Gentile) _fathers have forsaken him and have not kept his law," "therefore," says God, "behold, I will this once cause them to know mine hand and my might, and they shall know that my name is the Lord." The land shall be utterly emptied and utterly spoiled; for the Lord hath spoken this word, the earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinances, and broken the everlasting covenant. Therefore, hath the curse devoured the earth, and they that dwell therein are desolate; therefore, the inhabitants of the earth are burned, and few men left."_ In view of these things, dear sir, my fervent prayer is, that you and all my brethren in the sectarian ministry will, from this day forth, stay their hand and voice from upholding modern _boasting_ christianity--that is a "stink" in the nose of Jehovah--that is _depopulating the earth and abrogating the laws, and ordinances of God_, and sin no more, and thereby follow the humble example of Your obedient servant, ORSON SPENCER. LETTER VII. THE RE-ESTABLISHMENT OF AN APOSTOLIC CHURCH. _Liverpool, August_ 28, 1847. Reverend and Dear Sir,--The next subject in the order of my promise, contained in my first letter to you, is, THE RE-ESTABLISHMENT OF AN APOSTOLIC CHURCH, after the similitude and power of the primitive church. Such an occurrence as this, truly demands proof of a palpable and satisfactory order, which, by the help of God, I will proceed to give you. The beloved apostle John, who survived many of his fellow-labourers in the gospel, and saw many damnable heresies coming into the church, and making havoc of all the faithful, and even the seven most faithful churches in all the earth probably, right under his own faithful supervision, yielding to APOSTACY, and going over to Satan. This apostle, dear sir, in his solitary grief, was shewn, by revelation from God, the RE-ESTABLISHMENT OF THE TRUE CHURCH, with such wrath and vengeance following its wake, as should make an utter end of wickedness, give the righteous a thousand years rest, cleanse the earth by blood and burning, and bind the devil until the "little season." Now mark, sir, the emphatic words of this apostle before he left the earth, concerning what he saw would come in the last days. Hear now with a fixed ear, and an unbiassed determined purpose to believe, and abide the declaration of your own apostle John. Now to the momentous words that cheered the few banished persecuted Saints, that survived the bloody hand of Gentile apostacy. Says he:--"_I saw another angel flying through the midst of heaven, having the everlasting gospel to preach to all nations, kindreds, tongues, and people; saying, Fear God and give glory to him, for the hour of his judgment is come_." There is no obscurity about this language. It is quite as intelligible and free from ambiguity as the language that predicted the marvellous manner of the coming of Christ, which, however, men would not understand, through prejudice. "Behold a virgin shall conceive and bear a son," &c. Now, sir, is it at all incredible that an angel should come to men? Or is it incredible that he should come soaring, or "_flying_ in the midst of heaven to earth?" You certainly believe, that Jesus Christ and Elijah soared from the earth up through the air, or visible heavens. Is it not also credible, that God should employ an angel to carry a message to the nations? And as God ministered the law by angels to one man, Moses, for a whole nation, even so the angel that John saw, would minister his gospel message to some _particular_ man, and that man should bear it to the nations of the earth. Now, to what man might we expect an angel would bring such a message of vast importance? A great and wise man, or obscure and ignorant, or an old or young man? If we look at the past, we shall find that John was a boisterous fellow, from the wilderness, that had no fellowship for any existing religion whatever. He struck the axe deep at the root of every religious organization, notwithstanding there were, probably, some good men in every sect, but they were in error. This man, sir, was first and chief pioneer to the Lord of life. And who comes next to receive a message for all nations, and hold the keys of revelation for all nations? Now, reverend sir, fix the eye of your mind steadily upon him. And who is he? An honest, hardy, illiterate, bold, rough fisherman, that perhaps never saw the inside of a gentleman's drawing-room. Here, sir, is the wisdom of God and confusion for man. But to return. Who is the man, to whom the angel shall give the gospel message of all nations, in the last days, according to the vision of John, the revelator? Let God, the Holy One of all the earth, speak in this matter, and let all the ends of the earth believe HIS holy word. The Lord God of all flesh, sir, by the mouth of his servant Zechariah, tells us precisely what kind of man this angel would speak to, and give the gospel, in the last dispensation. Speaking of the two great events (the building of Zion and Jerusalem, in the last days), Zechariah, with his ear open to the revelation of the same great event as John's was, says he heard the mandate of the Almighty to the angel, saying, "Go and speak to that _young_ man." Here we have it, sir, in the language and testimony of God himself, by the mouths of his two servants, John, the revelator, and Zechariah. John saw, after much inquiry before God about the restoration of the gospel to the earth, in clear vision, the angel in his downward flight through the heavens to earth, and also heard him proclaim his errand, and the message of joy and wo to the nations of the last days. The other servant of God, Zechariah, like John, equally intent to know whether the true gospel ever would triumph in all the earth, and wickedness come to an end, had the happiness to see the angel, at the end of his downward flight, place his feet upon the earth, and witness the finger of God raised, and pointing the angel to a _young_ man, saying, "Go speak to that _young_ man." Now, sir, that you may be convinced beyond controversy, I will beg your attention to the marvellous coincidence between the matter of fact, as related by a guileless _young_ man, and the declaration of John and Zechariah; but first, you must readily admit, that according to the testimony of two prophets of God, an angel must come down through the midst of heaven to earth, in _some_ period of the last days, subsequent to the lifetime of John, with such a gospel as was not on the earth; and that angel must communicate his gospel message to some certain _young_ man which the finger of God should point out to the angel. Now, was the young man Joseph _the_ man, or look we for another? His testimony concerning the angel that he saw, and the message that he received, if you will read it, coincides perfectly with what the two prophets had long since declared should take place. He was, indeed, an illiterate and obscure youth of seventeen, of humble parentage, from the mountains of Vermont; but was he any less fit to receive such a message than any other youth, because he was illiterate or poor, or obscure, or rough and vulgar? This simple country youth told a tale of what he had seen and heard, in the face of all the broad blazing science and christianity of the nineteenth century; but was he any less likely to be _the_ youth that the prophets saw and spoke of on that account? Was it a marvellous tale that he told? so likewise was the tale that the Virgin Mary told about her _offspring as begotten of God_ the Father. Did the message that Joseph received, lead him to disfellowship all the religious systems of the day, as incompatible with the primitive pattern? so did Jesus, with the religions of his day. But lest some lingering doubt should remain upon your mind, whether the young man Joseph was the identical youth spoken of by the prophets just named, you shall have other proofs until reason is satisfied. The prophet Daniel being greatly beloved of God, and of great faith, saw this scene of the visitation of the angel to the _young_ man, and the laying of the corner-stone of a millennial kingdom, and the time of its organization, and calculated the same, to a day, as will be developed in due time. Job wished that his words, or revelations and history, were written with a pen of iron (the engraver's tool) and laid in a rock. Now many of the prophets that lived and suffered on the American continent, and settled that continent about the time of the destruction of Jerusalem under Zedekiah, also wished _their_ words written and laid in rock or stone. By great faith they obtained permission to have their records and prophecies laid up in _stone_, being neatly engraved with a pen of iron, on plates of the most enduring metal. Daniel saw this _stone_ that contained the records, and spoke of it. Now this stone, containing the words of these prophets of that "_other fold_" spoken of by Christ, had been buried about fourteen hundred years previous to its discovery, probably to a considerable depth in the earth, in what was then called the mountain of Cumorah. Daniel's language is very remarkable in regard to the manner in which this _stone_, with its contents, and connexion with the angelic message, should come forth "_out_ of the mountain _without hands_." The stone probably, in consequence of the wear of the elements upon the earth under the guidance of God, was gradually resurrected from the depths of its burial, until it was literally _out_ of the mountain, and visible without the aid of hands. Oh! how marvellous, literal, and exact the fulfilment of Daniel's prophecy! THE MOUNTAIN! THE VISIBILITY OF THE LONG BURIED STONE WITHOUT HANDS! The contents of this stone, long harped upon by commentators, joined with the whole of the angelic message foreseen by John and Zechariah, were to lay the foundation of a kingdom that should extend over the whole earth, and break in pieces all others, and never be thrown down. Daniel not only saw the stone, and mountain, and _young_ man, and the whole beginning of this latter-day work, and calculated the precise year and day of the month when the kingdom (not the coming of Christ) should be set up; but he describes the small and weak governments into which the four great universal governments should be divided and subdivided. The governments that should exist on the earth when this stone should be brought to light, would be, in comparison with the four universal and potent governments of previous ages, as the numerously divided toes of a man's feet in magnitude to his body. When Jesus Christ came to organize the kingdom, the Romish government was universal, and all the world were required to be taxed for its support; consequently Daniel did not speak of _his_ organization, which all the apostles saw and declared would be overcome. But he saw that the kingdom which Christ would never take from the earth would be set up, when the image of great kingdoms would be reduced to the simile of mere toes, or petty kingdoms, just such as exist all over the earth now--weak and small, and huddled together as thick as some of the supernumerary toes of the feet of some ancient prodigies. The kingdoms of this world, just precisely like the religions of this world, are small, very numerous and contentious--all the present governments of the earth being based on mixed, heterogenous, and discordant principles, will readily crumble, like dry clay, before the march of truth, until the dust thereof is carried away, and these kingdoms and diversified religions are known only in the past. You, sir, know very well whether the signs of the times fully indicate the tottering state, and general disruption of all the governments of the earth. But before I close this part of my subject, I will still multiply the testimony of the prophets even further upon it. Omitting Ezekiel, I will next introduce the testimony of Isaiah. This prophet has probably said more on the re-establishment of the church in the last days, and the surpassing glory of it than any other, and deserves rather to be read as a whole than suffer mutilation from a single extract or two. How any man can read Isaiah's testimony and not see that an extraordinary scene, just like the one I have been describing, was in full vision before him, it is difficult to explain, except their hearts are waxed gross and dull to perceive, and the veil remains untaken away in reading the Old Testament prophecies. Instead of citing passages of scripture verbatim, I will here name topics, which Isaiah distinctly exhibited, bearing directly upon the subject at issue. First, he speaks unequivocally of an extraordinary BOOK, and says it would be a "_sealed_ book," that neither the learned or unlearned could read. Second, in the context, he gives a cutting rebuke, because there is no prophet or seer to read it; and administers a most withering reproof to the religious world, that draw near to Him with their lips, and honour Him with their mouths only; and for lack of the spirit of _revelation and prophecy_, resort to their own ingenuity of teaching the fear of the Lord by human precepts. Third, he says, the "_vision_" of all is become as a BOOK that is sealed which cannot be read. How is this, sir, that the prophecies and revelations of _all_ are locked up in a book, that neither learned nor unlearned can read, and the men that uttered them, prophets and seers, are covered--shut out from the knowledge of mankind? The visions of the Old and New Testament are so plainly legible in many books, that he who runs may read. Those who had these latter visions, instead of being covered or unknown, are well known, and preached every Sabbath day. Don't shrink from this issue, sir, but meet it like one who feels his destiny to be suspended on a correct faith in revealed truth. What mysterious collection of visions, arranged into the form of a BOOK, that no uninspired man can read, IS THIS? It must be the visions of _some_ prophets and seers, that have lived and prophesied to _some_ people, that have now faded from the knowledge of men. Mankind is ignorant of them. And when the BOOK, that contains their _records_ is found (taken out of the earth, as I shall show by Isaiah's testimony), no man can read it or is the wiser for it (unless God reveals it). Now, sir, as you are a teacher, professing to be sent from God, I again ask, whose visions are all these, so curiously wrapped up in a BOOK, and sealed too, and kept hid from the knowledge of mankind? You will not deny that the prophet saw a _book_, containing important records of some certain unknown prophets and seers. But if you believe the prophet, as I know you do, and humbly acknowledge, that you cannot tell what this mysterious BOOK of RECORDS means; then, by the spirit and blessing of God, I will further endeavour to show that it is the same that the angel announced to the young man Joseph. This mysterious BOOK of records was found in that identical _stone_, spoken of by Daniel the prophet. The prophets and seers, whose records constitute that book, lived among a mighty nation on the American continent, whose history is as important as that of other continents in its place. Another topic dwelt upon by Isaiah is, that "truth" (plainly alluding to this book of inspired records) should "_speak out of the ground_, and thy speech shall be low _out of the dust_, and thy voice shall be as of one that hath a familiar spirit _out of the ground_, and thy speech shall whisper _out of the dust_." Is it a marvellous thing that this wonderful book of the visions of all the American seers should be so skilfully entombed in _stone_, and then buried in the earth? Where should they have deposited it, so that it could have answered the purpose intended, so well as in the ground? How could the STONE, containing it, ever have been CUT OUT OF THE MOUNTAIN WITHOUT HANDS, if it had never been put _into the mountain_? Isaiah says, the people should be besieged and brought _low_ (nearly all were slain), but by the records of their seers should, after a long time, speak _out_ of the ground, and their records should be as the voice of a familiar spirit. Who, sir, that has read them does not clearly perceive that they speak familiarly of things past, present, and to come? So truly do these records speak of what shall transpire, after the BOOK has been shewn to them, that many have slanderously said, that it was written by an eye witness of the things spoken of. It speaks also of the ruins of cities--of antiquities since discovered on the American continent, by travellers and antiquarians, that have excited the curiosity and wonder of the world. This Book of Mormon, is one of the most unexceptionable and God-honouring books that was ever published to the world. An uninspired man might as well attempt to originally compose the Old and New Testament, as it. Its language (the best butt of cavaliers) is said not to harmonize with the philological rules of the nineteenth century. One word in reply. Peter and John were illiterate men, who spoke as they were moved by the Holy Ghost, and their language was accredited to unlearned men by their hearers. Now, if redundant and ungrammatical language may be the medium through which the Holy Ghost communicates by men in speaking, may it not with equal propriety be employed in _writing_, by a similar class of men? It is not denied, that there is something wonderful about all this matter. The prophet Isaiah considered it wonderful, when he calls it a "marvellous work: a marvellous work and a wonder." "The wisdom of their wise men shall perish, and the understanding of their prudent shall be hid." All the learned commentaries of divines, as this gospel advances, shall be buried in oblivion, as so much rubbish. God declares, by the same prophet, that he has seen the wickedness of the wicked, and the oppression of the poor and upright, until he rises up to "_do his work, his strange work_, and bring to pass his act, his strange act." He warns men against making a mock of this strange and marvellous work, lest their "bands be made strong," for he has "_decreed a consumption upon the whole earth_." This is what John also says;--"The hour of His judgment" is measurably simultaneous with the proclamation of the gospel. Habakkuk, the prophet, told men to wait for this same vision of American prophets, written on tables (tabular plates), which would be a long time before it made its appearance; but it would "surely come," because God had promised these seers that a remnant of their seed, on that continent, should be saved. No pen can describe the joy and exultation that they must have felt in obtaining such a promise, or the bliss now experienced by them in the fulfilment of it. But for the fulfilment of this promise, none of them or their righteous contemporaries would ever have been made perfect. Oh! how great the goodness and mercy of God to every nation, without respect of persons! How great, too, the indebtedness of this generation to Almighty God for that most precious "_stone_" of prophetic records, that reveals at once the history of the American continent--a continent of otherwise unfathomable antiquities and wonders--a land that embowels the bones of a numerous and mighty race of people, with all their implements of husbandry and of art! Where, also, are the ruins of splendid cities, the former glory of which might surpass even gigantic London! Within that stone, too, was written with a pen of iron, as infallibly as the marks on Belshazzar's palace, the future destiny of the American people. In conclusion, do you ask if the Apostolic Church is again re-established, where is it? I reply, it is in the mountains where the Lord's House is to be built in the last days. Driven by the cruel hand of persecution to the very place where the Lord has declared He will "_hide_ them till the indignation be overpast." Do you also ask what kind of organization this Church has? The answer is, the same as that of the Apostolic Church in the days of Peter, consisting of Apostles, Prophets, Evangelists, &c.; with the gifts of healing, tongues, interpretation, casting out devils, prophesyings, &c. Do you ask who has seen any of these miraculous fruits of this Church? I answer a _hundred thousand_ living witnesses are ready to testify that the "signs" which Christ said "shall follow them that believe," _do_, in very deed, follow believers in _this_ Church. Do you say, are they credible witnesses? They were generally accounted credible persons, until they believed and obeyed this gospel. Do their lives show that they do sincerely believe and love the apostolic gospel which they profess? Nothing as yet, has been able to separate them from it; neither home nor country, nor the inheritances of their fathers, nor penury or reproach, or evil report, or cold, or nakedness, and no certain dwelling-place for years! I now close this simple and unembellished statement of truth, being written in a state of convalescence from severe sickness, hoping a portion of your inquiries will have been satisfactorily answered, Your friend and servant, ORSON SPENCER. LETTER VIII. THE TRUE AND LIVING GOD. _Liverpool, September_ 13, 1847. Reverend and Dear Sir,--In this epistle I shall endeavour to set before you a description of the person, abode, and character of THE TRUE AND LIVING GOD. In so doing I trust it will not be imputed to arrogance if I borrow my apology from the language of St. Paul:--"As I passed by I beheld an altar with this inscription, 'To the Unknown God.' Whom ye ignorantly worship, him declare I unto you." The people of Paul's day had for several generations been unaccustomed to receive revelations from the true God, believing, generally, that revelations from God had ceased with Malachi. They supposed that the canon of scripture was complete long before their time, and they considered that the great law-giver, Moses, had established an immutable code of laws and government, suited to the condition of people of all ages and circumstances whatever, to the end of time; and the Jews, to this very day, entertain the same opinion. Labouring under this most blighting and soul-darkening opinion for several centuries, without the light of any new revelation, and without the aid of that immediate inspiration which attended Moses and the prophets, their foolish hearts became darkened as a necessary consequence. Inflated with pride, and a false but sincere reverence for the scriptures of a previous age, they became a conspicuous and warning example to this generation of ignorance, not only of the scriptures, which they carefully memorized, but also of all the essential attributes of the person, character, and doctrine of God. Now, sir, during the long period of sixteen or eighteen hundred years, in which the light of immediate revelation has not shone, the religious world have fallen into similar and even far greater darkness. The true and living God is not known as I shall proceed to show. The religious world have an abundance of zeal for God, and diligence in spreading the scriptures and their missionaries over the face of the earth; but, alas! the God they profess to worship is an unknown God, and this ignorance of God is the legitimate consequence of not having immediate revelation from him, during a _long_ period of near eighteen hundred years; and unaided by the spirit of inspiration, the ancient scriptures have become a dark and obscure book--their import has been warmly debated by a thousand learned disputants, without any prospect of approximation to unity. A very general conviction concerning the character of God now is, that He is a Being without body, or parts, or passions. A greater absurdity cannot be furnished in all the annals of heathenism. Even images of wood, and brass, and stone, are scarcely more remote from the picture of the true God, than the theory of a passionless, matterless God--an inconceivable sort of chaotic being, that is without form, or void, or dwelling place! a being whose circumference is everywhere, and his centre nowhere! Another theory concerning God, that is entertained by Jewish Rabbies, though of an opposite character, is not much more extravagant than the common orthodox theory, viz, the Rabbies suppose that God is a Being of some "_millions of miles in length_." Again, the popular notion of modern Jews, as expressed in a recent number of the _Jewish Chronicle_, is, that the Almighty God is a Being of such infinite _dimension_, that He cannot _condense_ himself sufficiently to speak to men, or be tangible or visible by mortals. Accordingly, when he gives revelation to men, He creates a fictitious or imaginary messenger, through whom he communicates his will, and this messenger has no real existence in the eye of God, and _only_ in the momentary perception of the person addressed.--(See _Millennial Star_ No. 15, also _Jewish Chronicle_.) From the foregoing it may be seen how grossly ignorant both Jews and Christians are of the person of God, the Creator and Saviour of the world! All this, too, in an age of the world boasting of blazing light! of a millennial dawn! of the unparalleled march of improvement! but, alas! the very God and Father of us all, who ought to be _truly_ known in order to be rightly worshipped, is regarded as the most insensible (a God without "_passion_" must be insensible), and irrational, and unattractive as to form, of all beings that can be conceived of; and the most surprising feature in all modern theology in an age of sanity is, that this notion concerning the person of God, is deducible from the scriptures of the Old and New Testament. The New Testament tells us most unequivocally what kind of person God has, and whether he is a Being having both passion and physical form. It tells whether he can be so "_condensed_" as to speak to men, and be seen of them, and talk to them face to face, as a man talks to his fellow man. The New Testament declares that in Jesus Christ dwelt the "FULNESS OF THE GODHEAD, BODILY." Now, if the Godhead dwelt in the body of Christ, then it is certain that God is not without a _body_. But He has a body; and what is His body like unto? The New Testament tells us what His body is like. It is so nearly and exactly like unto the body of Christ, that there is no difference. Paul says, that Christ was the "_express image of his person_." It is then beyond all dispute that the body and person of Jesus Christ and the Father are alike. Language cannot express the similitude of the Father and the Son in plainer or stronger terms. Then, if we can show from the New Testament what kind of body or person Jesus Christ had, we can also tell what kind of body the Father has, because they are alike. One is the express image of the other. If one has a fleshy material body, the other has the same. If one resembles in stature the seed of the woman, the other also wears the same resemblance. If one can be so "_condensed_" as to speak and walk, and feel and act like a man, the other can do the same. If one wearing a body of flesh and bones, in all points like unto his brethren, is capable of holding all power in heaven and earth, and also of displaying the brightness of celestial glory, the other can do the same in a similar body of flesh and bones. Well, now, what kind of body or person had Jesus Christ, which looked so much like the Father's person? Was it an airy, invisible, evanescent, mystical _nothing_, which some would denominate spirit? No, by no means; very much otherwise. Hearken now, my dear sir, and all ye readers, that have an honest desire to _know_ the living and true God, and Jesus Christ whom he hath sent, in order that men might know from the person of the Son what is the personal appearance of the Father. He, "_the Word, was made flesh and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth_." Jesus had a fleshly form like the seed of Abraham, and being begotten of the Father he partook of his likeness. Men beheld his glory in human form, and Paul says that his glory was the glory of the Father. It appears from the conduct of some of his disciples, that they, like sectarian churches now, were tinctured with the idea that Christ, after his death and resurrection, was purely and exclusively a _Spirit_; but he tells them to handle him and see that "_a Spirit has not flesh and bones as ye see me have_." And he eat and drank with them as aforetime with his resurrected body, and afterwards ascended up from their midst with the same bloodless body into heaven; and in like manner will he come again. Thus, sir, the notion of a God that is exclusively _Spirit_ without bodily form, was banished from the minds of the disciples that saw the bodily image of the Father in the person of the Son after his resurrection. From heaven he will come again in like manner, and every eye shall see him, and they that have pierced him. But the popular God of modern times, that has no body or parts, cannot be seen. But, sir, this popular God that has sprung into fashion, since the age of revelation, has no resemblance to Jesus Christ, who has both body and parts, and is the exact image of his Father. Jesus Christ declared that he could exercise all power in heaven and earth while he was in the body. His Father could do the same, because they were alike. It required no extraordinary _condensation_ of the infinity of Jesus in order to reveal himself to men, or in order that men should behold his glory. But we have other proofs that the person of God the Father is like the bodily form of Christ's resurrected person. God has declared that man is in his image. Man was created in the image of God, and in the likeness of God; and the bodies of holy men are destined to be like unto Christ's own most glorious body; that is as much as to say that they are like the body of Christ in the heavenly state. If the foregoing, and many other similar passages of scripture, do not go to show that the Supreme Being bears a personal appearance like unto the person of his Son, and consequently like unto any other resurrected body of a righteous man, then we are in a labyrinth of doubt how to interpret the most plain and unequivocal language. If the language of scripture does not bear me out in the conclusion that man is in the form of God, then there are no infallible way-marks or criteria by which I can safely interpret scriptures. And the votaries of Vishnoo have as good scriptural reason to believe in their theory of deific annihilation, as others have to believe in a God without body, or parts, or passions. The scriptures plainly deny both theories, as they do that God is a person some millions of miles in the height of his stature. Common sense cannot grasp the idea of any _being_ or _thing_ whatever, that is without body or parts. Even the most subtle and refined spirit conceivable, is a _material existence_ as far removed from immateriality as the east is from the west. Now, sir, suffer me to entreat you to abandon all such crude theories concerning God, which are as baseless and unscriptural as the most extravagant vagaries of the heathen, and confine your faith to the simple obvious testimony of Jesus and the prophets. And remember that this is not a subject of little importance; for it is written, that, _to know God and Jesus Christ is eternal life_. No man can understand the import of eternal life, nor how it is secured to believers, that does not _know God_ and Jesus Christ. In God and Christ is eternal life. This life is not barely the perpetuity of existence, for even the wicked exist for ever, but it is called in scripture the "_power_ of endless life." This _power_ of multiplying or creating life emanated in that Melchizedek priesthood of which Jesus is the head and High Priest. This is the gift of God to men who keep his commandments, and the greatest of all gifts. Unsearchable riches accompany this gift. When God created man, he created him in his own image (male and female), in order that he too might have the power of multiplying life after the order of Melchizedek, through obedience. Now, sir, should it not be a matter of delight to you, that man is created in the image of God, and crowned with glory and honour through faith in Christ. Will not Peter and his fellow-desciples rejoice to recognise that same Jesus who ascended to heaven with a body like their own, and if Jesus bears the image of the Father, they will be equally familiar with the Highest. What is there, sir, that contributes more to the glory of God than his _creative power_, by which he brings myriads of living intelligences into being, through whom a chaotic universe is organized into works of beauty, taste, grandeur, and glory? All these creations are for the righteous pleasure of Him who created them. We all are the offspring of God, and the loyal offspring of God are the greatest delight and concern of God. For them he is ever ready to make the greatest sacrifice possible. Not only is filial reverence displayed from them to Him, the fountain of life, but by them is shown forth the manifold wisdom and power of God. And when men, by humble obedience, become worthy of eternal life, the Almighty bestows upon them the like precious _creative gift_. But this gift of life is in his Son, and He never bestows it upon unworthy subjects. Thus by the law of adoption men become the sons and daughters of the Almighty, and receive the priestly "_power of endless life_," which is after the order of the Son of God. Hence the marvellous language of scripture, "I said ye are God's to whom the word of God came." Jesus virtually said on one occasion, "If holy men are the sons of God, and consequently heirs to His throne, privileges, and glory, then marvel not that I (Jesus) should claim to be a God or the Son of God!" For Paul says, "_there be in heaven Gods many, and Lords many, yet to us there is but one God. Howbeit there is not in every man that knowledge_." In conclusion, I will drop a passing remark or two concerning the abode or dwelling place of God, with a brief hint of his moral attributes. As Jesus is our light and example, we can learn of the Father's abode from his Son. The Son ascended up into _heaven_ and to his God and our God. The scriptures abundantly declare that a place called _heaven_ is the peculiar dwelling place of the God and Father of our Lord Jesus Christ. Now, if heaven is not a _literal, bona fide place_, but only an imaginary phantom, then it follows that Jesus went to no place, but continued to ascend up, till, in his glorious flight, He reached-- shall I call it Nichban--an imaginary phantom--or annihilation! Be not displeased, dear sir, I am not trifling with your religion, but am bound by truth and the love of God, to unfold its naked absurdity, in order that you, my beloved friend, and all good men may recoil from such gross Gentile vagaries, and exclaim, in the language of scripture, "_Our Fathers have inherited lies, vanity, and things wherein there is no profit_." If you will read carefully the scripture accounts of the visions of holy men, that have been permitted to look in upon the heavenly residence of God, where Jesus and all the resurrected bodies of the righteous abide, and eat and drink, you will be constrained to acknowledge every appearance of a splendid local abode. Mansions--streets--rivers--trees--precious metals --thrones--persons--apparel--animals--ministering personages in all the courtly livery of unspeakable celestial glory! The heaven of all the holy prophets! God's holy dwelling place, is literal, local, real, and to its occupants, it is visible and tangible. It is by no means a matterless, passionless, mystical region of extatic and endless songs from the lips of immaterial spirits, offered in praise to some Great Spirit, equally passionless and immaterially chaotic, spreading infinitely through all space without centre or circumference. If such is the God that men expect to adore in heaven, mankind would present but a faint image of him, yea, even Jesus, who partook of man's likeness, could not have been the brightness of the Father's glory, and express image of his person. He declares that He has given us an image and likeness of himself in the person of man. But who would ever recognise their Father and Jesus in the person of a boundless, centreless being, of no body or parts, infinitely expanded. But it is sometimes urged that man only resembles God in his moral attributes. Morally, says the divine and doctor, man bears the image of God. Aye, indeed! The absurdity of such a supposition is still greater. By moral, I must then understand, that the resemblance between God and man, consists in their being of like social, civil, and religious temperament and affection. Other things being equal, a holy man as Adam originally was, would cherish the same propensities with God--have a similar sense of justice and truth according to the measure of knowledge belonging to each. But the absurdity and query are here: an immaterial, infinitely expanded God, without physical form and locality, is as unlike to man as light to darkness, or as the most diverse animals can be supposed to be, and cannot in the nature of things have those sympathies and moral sensibilities that man has. Material sensibilities must differ from those which are immaterial, as much as the elements of land and water differ. My sheet being full, allow me to subscribe myself Your friend and servant, ORSON SPENCER. LETTER IX. THE PRIESTHOOD. _Liverpool, September_ 30, 1847. Reverend and Dear Sir,--In close connexion with an account of the character of God, I will proceed to give you a brief and succint description of THE PRIESTHOOD. It is feared, however, that the present subject will not be more congenial to your views than the foregoing. Still it shall be treated according to the spirit of the scriptures of the Old and New Testament, which you ardently profess to believe. You will admit that God is the righteous Ruler over all the moral and intelligent creatures of the universe. His government is both temporal and spiritual. Not even a sparrow falls to the ground without His notice. He clothes the lilies of the field; much more doth He watch over all the varied interests of intelligent beings both in heaven and upon earth. I shall then define priesthood to be that order of authoritative intelligences by which God regulates, controls, enlightens, blesses or curses, saves or condemns all beings. To it, under God, all things are subservient in righteousness, whether in heaven, earth, or hell. God the Father of our Lord Jesus Christ is at the head of all genuine priesthood. But as it is His will that all men should honour the Son, even as they honour the Father, Jesus now stands accredited as the Apostle and High Priest of our profession. Subordinate priests in the same apostolic order of the Son of God, are such as he has put in his church. These are called apostles, prophets, evangelists, teachers, &c. Now, sir, by means of this order, extending from Jesus the High Priest, to the lowest grade of priesthood in conjunction with the Holy Ghost, God teaches and governs all things. Out of the line of this order, there is no power whatever that is acknowledged and approved of God. Magistrates, rulers, kings, potentates and principalities, if not legitimately ordained and clothed with the authority of this priestly order of the Son of God, are usurpers and not of God--for the scriptures declare that there is no power that is not of God. Even the angelic order is in the line of subordination to Jesus Christ, and in the same chain of priesthood with apostles and prophets upon the earth. The priesthood exhibits a regular gradation of knowledge and authority from Jesus the great High Priest in heaven, to the lowest description of ordination in the church below. Jesus said that "all power was given him in heaven and upon earth." But how did he propose to exercise all that power which was given him both among the nations of the earth and in heaven? My answer is, that he proposed to do it through a delegation of power to the different orders of his priesthood. We are told distinctly what the priesthood consists of, which is established on the earth, viz., apostles, prophets, evangelists, &c. The heavenly order, minister to the authorities of the earthly order. The ruling object to be accomplished by the latter is, the work of the ministry, the perfecting of the Saints, the edifying of the body of Christ. The first object of this priestly order is to teach all nations to become loyal and good citizens of the kingdom of God, observing all the commandments of God. One universal commandment of God is, for all men every where to repent and be baptized, and keep all other laws of God, as they shall be dispensed from the great High Priest through the delegated authorities. Now if all men do not obey these commands, they are liable to be dealt with as transgressors, and punished as evil doers. The command to obey is imperative upon _all_ men. Hence whatever orders of civil government--or order of domestic compact--or order of business transaction--or order of religious worship--or rule of commercial transaction may contravene the established order of priesthood, the same must bow to the requisition of the inspired priesthood of God; and God acknowledges no other power with approbation. Now, dear sir, it is this imperative attitude of authority and power, which the Almighty boldly claims, and fearlessly attempts to exercise, through a chosen priesthood over all mankind, Jews and Gentiles, that greatly displeases the rebellious portion of our race. They cannot bear that this "man should reign over them." False notions of independence and liberty rise against an order of delegated authorities claiming inspiration and officiality from God. The rebellious profess that they are ready to obey the Almighty God, but as for these men claiming priesthood, we will not have _them_, to reign over us. The abuses practised by an apostate and uncalled priesthood for the last seventeen hundred years, has wrought an honest but wofully misguided prejudice against the true priesthood; and a large portion of mankind demand also, that God shall communicate with themselves directly, without the intervention of agencies chosen from mere men like themselves. And this captious spirit of dictation, as to the manner in which God shall teach and govern them, has been fostered in their minds by the erroneous notion that God is such a centreless, boundless spirit of ubiquity, that he can teach and govern all worlds without the aid of other agencies. We might as well suppose that he can see without eyes, or hear without ears. But God's being like man, though infinitely exalted above him, and unspeakably perfected in every faculty and power, puts to shame these dark vagaries about the inutility of delegated powers. During the whole period of the world, God has ever and invariably attempted to teach and govern mankind by means of an established priesthood consisting of men; and this priesthood has been as invariably resisted from the days of righteous Abel till now. By this priesthood, it is the design of God to establish a Divine government upon the earth, even as it is established in the heavens. All other forms of government have proved a complete failure in every nation and period, in which the experiment has been attempted. But the most humiliating feature in the whole history of governments is, that many have sought to ape the Divine government with an uninspired priesthood. They have thereby made every species of religious government a stink and confusion in all the earth. Their uninspired systems have been like a fair woman without discretion, or like jewels in a swine's snout. Sometimes they have united church and state, and swayed a sceptre of oppression; at other times they have been passive and non-resistant, even to the utter extinction of thousands whose defenceless blood has crimsoned the earth. But the time for experimenting upon false forms of government, civil or religious, has nearly gone by never to return, "save for a little season." A priesthood chosen not of men, but chosen first of God, and inspired with his wisdom, truth, and power, is now called and ordained to teach all nations, and fill the earth with the knowledge of God. By means of this order, and this order alone, the kingdoms of this world, whether temporal or spiritual, pagan or christian, are all to be merged in one universal kingdom. And this will be the best and greatest kingdom ever known this side of heaven. Its constitution, laws, and method of administration will be after the model of the heavenly order. It will embrace politics, arts, war, merchandize, science, and religion--- things temporal and things spiritual. And the energy and wisdom of Omnipotence will, like the little leaven in meal, increase and magnify in the priesthood, till the whole world is brought into happy subordination to this plan of government. The nations of the earth will then become one family and brotherhood. Kings and rulers, of all grades, will then be chosen of God through the priesthood, of which priesthood rulers will be a part and portion; and without being ordained to the priesthood, no man ever can rule in this great kingdom. Thus, dear sir, you perceive that I attach great importance to the priesthood, and consider it the grand instrumentality of revolutionizing, and saving, and governing the whole earth. But what harm in all this? Do you think there is too much power invested in this chosen order of men? Why, certainly not! They have not chosen themselves; neither have they come to office by the votes of the unthinking mass; nor by blind hereditary lineage, nor by violence and the usurper's arts. They have been chosen of God, who knew their spirits before the foundation of the world. They are a royal priesthood and holy nation, for God will have no other in his priesthood. Says Jesus to his apostles, "Ye have not chosen me but I have chosen you." Whom God approves men should not refuse. Moses was a priest and lawgiver, and had to do with the temporal and spiritual affairs of his subjects. Moses sought to unite church and state, in obedience to the command of God. Joshua was also a priest and ruler, and united both temporal and spiritual interests in his government. David was a priest and king, and likewise Solomon, his son. Abraham, Isaac, and Jacob were as much directed, by God, in their temporal concerns or movements as they were in their spiritual devotions. Jesus Christ came to establish a temporal kingdom fully as much as a spiritual kingdom. Both Jews and Romans suspected his designs, and charged him with the crime of treason. They said that he called himself a King. Some will say that he explicitly declared that His kingdom was not of this world. True: He did make this declaration; but what does it prove? It proves simply, that this world was not the father, author, or origin of His kingdom. His kingdom was from _heaven_, and He had come here for the very important purpose of establishing it on the _earth_. He called it kingdom of heaven, in distinction from kingdoms that were of earthly origin. It is strange, indeed, that the sectarian clergy should borrow the idea that His kingdom was not a temporal kingdom as well as spiritual. It was the prayer of His heart, and the prayer that He taught His disciples, that God would establish His kingdom on earth, and cause His will to be done here as it is done in heaven. Consequently, he organized the kingdom here after the pattern of heaven, with all proper officers, and laws suited to every temporal and spiritual occasion, and then gave commandment that all nations should yield allegiance to the laws and authorities established, and also submit themselves to the ordinances of His Kingdom. And being in possession of living teachers, even the word of inspired men, they (all mankind, if they would obey) would be thoroughly furnished to "_every good word and work_." In other words, they would know how to act in every calling and sphere of business, whether temporal or spiritual. Jesus Christ did not design that his servants should fight one another, or fight and conquer mankind into allegiance to Him. The world would act on these principles through disobedience, but his disciples would not, because they were shown a better way to universal dominion and government. The priesthood being an office of great responsibility, is guarded rigidly against intruders. Man may lawfully desire this office, but he has no right to take it of himself, but he must first be called and appointed to it as Aaron was, by God, through a prophetic voice. Neither is man required to study, and artificially qualify himself for receiving it. God takes men as they are, and with the gift of priestly office He bestows the requisite qualifications. The ordination of heaven put upon the head of any man, however ignorant, is a voucher for requisite qualification and blessing. Every man is thereby thoroughly furnished for the discharge of all the duties of his respective calling. They are not all apostles, however, neither are all prophets or pastors. But every one has his calling of God, and in the legitimate sphere of that calling he acts as God, and in the authority of God. Some have authority only to baptize unto repentance for remission of sins, as John the Baptist. Such can confer no more authority than they possess in themselves. Others have authority to bless, and whom they bless are blessed in very deed. They have similar authority to curse, and whom they curse are cursed in very deed. Jacob blessed his sons, and the heavens sealed and confirmed the same upon their heads. Paul cursed Elymas, the sorcerer, with blindness, and the same curse was sealed and confirmed upon him immediately. Elisha cursed Gehazi, his servant, and leprosy cleaved to him from that time. Elijah shut up the windows of heaven that it rained not for the space of three years and six months, by the same delegated power, and again they were opened at his voice. He was a man of like passions with ourselves. All men are not ordained to this power, and when they are not, they are wholly incapable of exercising it. It is office that gives recognition and legality to a deed of conveyance and ownership. It is divine appointment and official calling that gives efficacy to the priesthood. But many generations have contented themselves to preach and support preachers who have no divine appointment. The consequence is, that men have been self-appointed to the ministry and spread dissention and confusion abroad. The knowledge of the true and living God has gradually receded from the earth, and darkness, even gross darkness, covered the people. The ordinances that impart healing virtue and the power and light of truth, have either been changed or abolished. The apostolic office has been counted as a thing out of date, and the spiritual gifts as being done away. The religious world has been too much like King Saul. After he had been forsaken of God, and the power and Spirit of his anointing given to David, this unhappy monarch resorted to every miserable device, (even to the aid of witches), in order to obtain knowledge and influence. But the curse of disobedience followed him to the day of his death. The religious sects, in like manner, have resorted to seminaries and the polish of schools--also to the theological comments of time-honoured fathers, (who were as ignorant as themselves) ever learning, yet never coming to the knowledge of truth. Bibles have been translated again and again; learned volumes have been written in explanation, and even wars have been instigated by the supposed defenders of the faith, and the earth crimsoned by human gore. All these evils and curses have arisen from a spurious priesthood. In view of these things, is it not time, sir, to let God resume the reins of government and once more establish a holy priesthood, which shall be after the calling of Aaron, and after the order and power of endless life. That this may be the unfeigned choice of all who seek after God, is the continued prayer of Your old friend and servant, ORSON SPENCER. LETTER X. ON GATHERING. _Liverpool, October 13_, 1847. Reverend and Dear Sir,--You have doubtless been ready to ask, time and again, why this GATHERING together of such large bodies of Saints? Why can they not stay in their former residences, like other christians? And may they not do more good to their fellow-men by scattering about amongst the people promiscuously? Why, go away off to some distant part of the earth? is not the Almighty God to be found as much in one place as another? Furthermore, says one, it is exceedingly dangerous to community at large to allow any large body of people, of the same faith and doctrine, to assemble themselves in any one place, their influence being rendered formidable by reason of concentration and union. My dear sir, have not cogitations like these passed through your mind, and been reiterated in your hearing more than once, concerning Latter-day Saints? Delusion! delusion! is reiterated on many sides. What can these Latter-day Saints mean--selling out their possessions at so great a sacrifice, and leaving a comfortable and pleasant home for a far distant land, even crossing the wide Atlantic! Has there been the like fanaticism since the time of the crusades? On the land, hundreds of wagons, yea thousands in all, are seen rolling their whitened canvas over the wide prairies, accompanied by their flocks and herds; and on the ocean a multitude of ships are wafting the inhabitants of distant islands and continents to the same destination! Now, I propose to meet these inquiries and reflections promptly and fairly. In the first place, if the church is guided by the spirit of revelation, God, the author of all true revelation, knows what is good for his people, and He will not require them to _gather_ without good and sufficient reasons. For the church that is not guided by the spirit of sacred inspiration, is guided by mammon or the devil; for every church will serve God or mammon. Well, says one, I don't believe that God ever did, or ever will, require people to gather together and leave their country and kindred. Aye, indeed; but you believe the Bible, I trust, which informs you not only how God _has_ gathered his people in different periods of the world, but also, that He will gather them together in the dispensation of the fulness of times. Do I need to remind you, sir, that God required Abraham to rise up and leave his country and kindred, and go in search of a country that he should afterwards show him. He was obedient, and went from one country to another, the Lord being his counsellor and guide. The ancient saints and prophets generally were "strangers" in consequence of being called to leave their home and country. Their obedience to such a call, through faith, constituted them heirs of an inheritance. Abraham became an heir of the country which he was not permitted to possess in time, but he will hold the same in eternity, with a city built upon it according to the counsel of God. In the dispensation given to Moses, he was required to gather the people out of all the land of Egypt, and take them to the land of Canaan; and what was very remarkable, he was required to slay and destroy the inhabitants, in order to make room for the great _gathering_ of the Hebrews. The children of God and the people of this world cannot dwell together; they are always contrary one to the other. What fellowship hath Christ with Belial, or believers with unbelievers? The Egyptians could have no fellowship with the Hebrews after they were told that a prophet had sprung up among them. The Hebrews told a marvellous tale about the Lord appearing to Moses in the "burning bush." They pretended to have revelation and work miracles as in the early days of Potipher and Joseph; but this pretension to angels, prophets, and miracles, speedily sundered all ties of harmony and fellowship, and it was necessary for the Hebrews to leave the country. God required it of them, and even ordered them into an unpromising wilderness, to be subject to hunger, and thirst, and many hardships. The same spirit of opposition to miracles, prophets, and angels exists now; and the righteous can no more keep the ordinances and commandments of God now, without persecution even to death from the world, than the Hebrews could do it. For the same reason Lot _gathered_ out of Sodom --even angels could not stop a night in Sodom without being mobbed; accordingly, the Lord commanded him to gather up so many as would go with him and flee to the mountain. His reason for the gathering in this case was, that He could not properly punish the Sodomites, unless the righteous were gathered out of the city in the first place. Likewise, when Jerusalem was about to be destroyed, Jesus instructed his disciples to flee to the mountain. It was persecution that scattered the primitive Saints abroad in the days of Jesus. Jesus had taught Paul and Peter, that the Saints could not be preserved on the earth, and the kingdom built up, without the Saints were gathered together in one. He told them, absolutely and unequivocally, that he should gather the disciples in the day of restitution. Such was their sense of the immediateness of gathering, and of the second coming of Christ, that they were troubled when the disciples were _gathered_, lest the day of the Lord was at hand; but Paul disabused them, and told them that there must be a "falling away" before the notable day of the Lord should come. Paul informed his brethren, that in the dispensation of the fulness of times, God would gather together in one, all things both in heaven and upon earth and under the earth. John speaks of the same, probably as the day of the great battle of God Almighty, Jesus signified that He would gather his people, the elect, even if he had to send his angels to the four corners of the earth to bring them, after the manner in which he sent to Sodom to bring Lot out of it to a place of safety. He declared he would gather the wheat into the garner, and the tares into bundles to be burned. The prophets, too, long before the meridian of time, saw with enrapturing vision, the sons coming from afar, and the daughters from the ends of the earth. Isaiah says, "the Gentiles shall come to thy light, and kings to the brightness of thy rising. Lift up thine eyes round about, and see, all they _gather_ themselves together, they come to thee; thy sons shall come from far, and thy daughters shall be nursed at thy side. Then shalt thou see and flow together, and thine heart shall fear and be enlarged, because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. Who are these that fly as a cloud, and as the doves to their windows? Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the Lord thy God, and to the Holy One of Israel. And the sons of strangers shall build up thy walls, and their kings shall minister unto thee, that men may bring unto thee the forces of the Gentiles. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the corners of the earth." The gathering of Saints to one place is necessary in order to preserve their genealogies, and to secure to them those inheritances, the title to which must be substantiated by legitimate records, kept in the archives of the house of God. Whenever God has had a people. He has been careful to instruct them to keep an accurate record of marriages and the issues of marriage; from Adam to Noah, and from Noah to Abraham, and thence to David down to Jesus Christ, the genealogy must necessarily be preserved. Says David, "God setteth people in families as a flock." "He arrangeth them in families." But if these families intermarry with those who do not keep the laws of God, nor conform to his ordinances, the records of genealogy are soon obliterated from the knowledge of men, and the proof of a legitimate title to inheritance is thereby extinct; and unless Saints are gathered out from the midst of unbelievers, they are more liable to intermarry and become alienated from the ordinances and covenants of the Lord. If Isaac and Ishmael have no records of parentage, how can one claim rights of lineage above another? God will assign rewards to men according to the _records_ of their deserts, and one great pre-requisite to the final restitution of all things, is the reviving and establishing of proper records of genealogy, and covenants, and promises, and patriarchal blessings. In one instance God had to rescind the marriages of a numerous people, because such marriages, by their issue, would tend to frustrate the grace of God to the righteous, and entail blessings upon a strange people that God designed to curse. The ordinances of the church and institutions of God's house cannot be carried into execution in a land belonging to "aliens from the commonwealth of Israel;" because aliens from God will not have the Lord to rule over them. They consider that the laws of God set two against three, and three against two, the father-in-law against the son-in-law, &c.; and so do they have this effect, and always will have it, until the Saints are separated from their adversaries. Before there can be anything like a true, godlike, peaceful millennium, a separation must take place between the righteous and disobedient; even as a shepherd divideth the sheep from the goats, even so must God's will be done with friends and foes on earth, like as in heaven. Had the Jews received Jesus Christ, He would have set up just such a kingdom on earth as in heaven, and the honest from all nations would have been _gathered_ to his standard. But seeing they would pierce the Shepherd, and scatter the sheep through a long cloudy day, as it had been prophesied of Him and his followers; He, nevertheless, assured his disciples that his people should be _gathered_, in the latter days, as wheat into the garner. John says to the Saints in the last days, that are scattered among the confused nations of the whole earth:--"_Come out of her my people, and be not partakers of her sins, that ye receive not of her plagues_." Here the reason why Saints should come out of other nations is distinctly avowed--"to escape her plagues." The same reason that was assigned why Lot should go out of Sodom. The idea prevalent that God would inflict all his judgments in one great tremendous DAY, is as absurd as the notion is universal. The famine and dearth were at the command of Elijah. The earthquake that swallowed up Dathan and the company of Abiram, was at the command of Moses. Moses also stretched out his hand as a signal to the accumulated seas to overwhelm the Egyptians, and they obeyed his mandate. But I will not multiply proofs. God will pour out his vials of wrath, and distress the nations till they will learn and practice righteousness; and his people must flee to their appointed hiding place till the indignation is overpast, otherwise they have no guaranty for their safety. The Hebrews were obliged to mark their houses, lest the destroying angel should slay both them and the Egyptians. The Lord God has decreed a consumption upon the whole earth, therefore let the righteous flee to the strongholds of Zion, that are preparing in that land that was promised to the Patriarch Joseph, while it is an accepted time, and the evil days come not. Jesus cautioned Jerusalem saints to beware of imitating the silly and dilatory part of Lot's wife. The righteous are no more secure from approaching judgments than the wicked, except they obey the commands of God. Even a prophet was once slain by a lion, because he dared to disobey the Lord. No man should neglect any means by which he can be removed, and help to remove others, from those nations that are as inevitably doomed to destruction for rebellion, as the Canaanites of former times. Sir, we feel the very same extraordinary interest in depositing our very bones in the land of Zion, that the patriarchs formerly felt when they commanded that their bones should be removed, to the country and burying place which God had designated. If there is enthusiasm in this sentiment, sir, it is the enthusiasm of patriarchs and prophets that kept the divine mandates, and knew well the order of the resurrection, and the necessity of having their bones laid on the identical land that should afterwards be their possession and inheritance for ever and ever. Did not the Lord apportion off the land of Canaan to the twelve tribes to be their inheritance for ever? and shall not the one hundred and forty-four thousand in the latter days be equally tenacious to possess the very inheritance that was promised them to be a perpetual possession in time and eternity? There, their bones, like the precious valley of dry bones, will be the guardian care of angels, and in the resurrection stand up like a consolidated army, while the disobedient and ungodly shall be scattered and driven as chaff before the wind. The aged and infirm among us, fervently desire to carry their bones, while animated with life, to the land of Zion, as an expression of their faith in the promise of God, that he will resurrect them and plant them in that same "heavenly" country which they now seek. What Canaan was to ancient saints and prophets, the land of Joseph will be to the saints and prophets of the last days, and more abundantly. If men have not the spirit of gathering they are blind and cannot see afar off, and are nigh unto burning. The gathering is one great test of faith, by which you may know who is on the Lord's side. Kindred spirits long to congregate together. The language of Ruth is expressive of the desires of God's people in all ages. "Thy people is my people, and their God is my God, and where thou goest I will go, and where thou lodgest I will lodge." Her sister Orpah could forego the society of saints and the ordinances of God sooner than part with her native country and kindred. A portion of Lot's family saw no wisdom in the _gathering_ until it was too late. Sir, the _gathering_ is the great universal national _preacher_ of the last days. It speaks in trumpet tones out of every nation where it has been commenced. As birds retire before a storm, and fowls before the darkness of night, so the multitudes that go out by sea and land is a practical warning that cannot be mistaken by those that remain. The nations wonder at the spectacle of such multitudes going out of their midst under the warning voice of Jehovah, and are ready to cry out, who are these that fly as clouds and as doves to their windows? Who are these Latter-day Saints? What is their doctrine, and whither are they fleeing? The sound of the gathering goeth into all the earth. The fear and dread of approaching calamities take possession of the nations. The righteous are being withdrawn apart, in order that the Almighty may stretch out his chastening hand, and inflict his sore judgment upon rebellious nations. There is no room to mistake the faith and sincerity of those whose gathering together is without a parallel for magnitude of enterprise. The Israelites performed a journey that might have been compassed in about forty days, but the Latter-day gathering brings sons and daughters from the ends of the earth. The great design of Jesus in bringing the righteous to _unity_ of faith and the knowledge of God, is wonderfully facilitated by bringing the righteous together in one place. The ancient Jews were taught of God to build up Jerusalem as a place of _gathering_; and those whose circumstances forbid them to locate there, either from political or agricultural interests, were required to visit Jerusalem at least three times a year, where they could interchange hospitalities and friendships, and contract matrimonial alliances, &c. Also, in addition to these facilities of union, their baptisms were to be performed in the national font; their marriage rites, and records of genealogy, were to be performed and deposited in the archives of the great Temple of the Lord at Jerusalem. In this great city of gathering, their frequent and splendid national festivals were to be held from generation to generation. By these multiplied means, the union of Jews became proverbially strong; and their attachments to their nation and kindred, and national rights and usages, became as enduring as their existence. If, perchance, they should be scattered amongst the remote nations of the earth, still the recollection of their journeyings to Jerusalem in social groups--their splendid festivals at the national capitol--their royal affinity with the great and good of God's people--vibrated through their minds with resuscitating power. There it was that the Almighty condescended to reveal his acceptance of their sacrifices, and bless the people from the greatest to the least, and even speak to the people through their High Priest at least once a year. Now, when God shall build up Zion and his Holy House in the tops of the mountains, and all nations flow into it, will He not appear in his glory? Such a measure of union, and strength of attachment to the Lord and his people, the last days will exhibit as was never before realized on the earth; then will Zion rise and shine, her light being come, and the glory of God being risen upon her--yea, be an eternal excellency and the praise and joy of the whole earth! Who, sir, can contemplate the glory of Zion, when God shall have gathered his people from the four corners of the earth, and made of them a great nation, an "innumerable company," and blessed them with his own laws and ordinances, binding them together in a new and everlasting covenant, without the most thrilling emotions of love, gratitude, and joy in believing. Break out, O thou inhabitant of Zion, and sing for the glory that shall shortly be revealed; when the kingdoms of this world shall become the kingdom of Christ, and the stakes thereof shall no more be thrown down for ever! Now, sir, in conclusion, may I not say, with all deference to the misguided teachers of modern christianity, that the Lord is performing a marvellous work and a wonder in the greatest of all gatherings since the foundation of the world. He is gathering his righteous hosts from the nations of the earth to one place, and setting his forces in battle array against the powers of darkness, and against all flesh that exalts itself against the knowledge of God. And by truth, and by judgments, he will thoroughly cleanse the earth, and overthrow more wickedness in ten years to come, than blind, boasting, self-righteous modern christianity can in ten thousand years. Please to accept my warmest desires for your present and everlasting peace and welfare. Your humble servant, ORSON SPENCER. LETTER XI. THE LATTER-DAY JUDGMENTS. _Liverpool, October_ 28, 1847. Reverend and Dear Sir,--THE LATTER-DAY JUDGMENTS, the subject of my present letter, deserve a careful consideration among the topics peculiar to Latter-day Saints. You must be already aware that it is a part of my faith that God designs to set up his kingdom _on the earth_, in order that the meek may inherit the _earth_ as their celestial abode; and as He will not employ His enemies to administer even temporal affairs within the bounds of His kingdom, His kingdom will consequently be a temporal one, and wholly and exclusively conducted by His own loyal subjects, according to His righteous will. He will proceed from conquest to conquest, until all other kingdoms are overthrown and merged in one--even His own kingdom. The means by which he will subdue and overcome the nations of the earth are two, viz.. TRUTH and JUDGMENT. He explicitly declares, that He will lay _judgment_ to the line and _righteousness_ to the plummet. His latter-day proclamation is, "Fear God and give glory to Him, for the hour of His judgment is come." The salvation that He offers is temporal, spiritual, and eternal; and the judgments which He will inflict are also similar. As a supreme lawgiver, He claims the submission of all the inhabitants of the earth. Nor is it necessary that His servants should be for ever preaching the gospel on the earth, in order to effect a universal reconciliation of all men to their God. All men will not obey the truth, therefore what the truth will not save through faith, God's judgments will destroy through their unbelief. And these judgments will be executed speedily, even as in the days of Noah and Lot. God formerly gave the inhabitants timely warning before the deluge came, and before the fire descended from heaven. The gospel must first be preached, and then the judgments will follow in quick succession. Even as a chalk-line makes an impression for the saw and the chisel, so God's judgments will make an impression, sensible and summary. The day of vengeance has long been in His heart. A day when His jealousy and wrath shall burn like fire, even to the lowest hell. The wicked and diabolical spirits will be pursued, even to their dens of darkness, and there scourged and bound. The righteous veterans that have long since fought and bled, in order to establish a reign of righteousness and truth on the earth, and prayed with uplifted hands for this day of truth and judgment, their language is, "How long, O Lord, wilt thou not avenge our blood on them that dwell on the earth?" But God, who is long-suffering--not willing that any should perish, but rather that they should repent and be saved--has nevertheless reserved the worst spirits to the day of wrath and the revelation of the righteous judgment of God. That day is even now dawned. God has commenced to reveal his wrath against all them that obey not the gospel. It is a day of revelation and prophecy. The righteous are timely advised to gather out and separate themselves from those that will not obey the gospel. They are not disobedient to the great revelation of mercy to them that obey, and of wrath to them that are contentious and obey not the truth. The winds and waves are wafting thousands to the land of refuge. The prairies and wilderness reverberate with the songs of the outcast but chosen and elect ones of God. A more intelligent, enterprising, and bold race of Saints, perhaps, has never been summoned to the help of the Lord against the mighty, since the foundation of the world. Their fortitude, patience, and invincibility are indelibly written in their bloodstained pathway through Missouri and Illinois. The old arts of tormenting the sick by burning their houses, and of famishing the robust by plundering their crops, and forcing the sale of property by threats of murder and arson, are fruitless. Prison walls and tragic scenes of assassination and expatriation have spent their fury to no purpose. The daring sons of Pharaoh, Cain, and Judas are baffled and confounded at such godlike firmness. Occasionally a priest, goaded on by the loss of his flock, has dared to act as champion, and throw the gauntlet for public discussion, but the inevitable discomfiture that has followed, has taught him the superior policy of evading discussion. But, dear sir, no man can long be a neutral in this warfare. He must choose his side. If truth fails to bring down high looks, judgments will not fail. Those judgments which begun at the house of God, in Kirtland, Independence, and Nauvoo, have been seriously felt by the Saints of God. But if the righteous scarcely escape, where shall the sinner and ungodly appear? The latter-day judgments that shall befall their enemies will be far more insupportable and abiding. There was no part of the United States ignorant of the murderous doings of their countrymen towards the Latter-day Saints. The news spread over the continent, and reached even the remote islands of the Pacific with almost telegraphic speed. Nobody that loved justice, or felt the bowels of humanity, had the least need to be ignorant of the distress, and famine, and sickness, and nakedness that were inflicted on the innocent worshippers of the only true God by their countrymen. Presidents and governors, judges and lawyers, priests, physicians, and common people, all were made acquainted with the diabolical outrages. They were not only warned but _forewarned_. What has been the consequence? For the last sixteen years the fluctuations of business have been like the troubled ocean. Panic and depression have been as successive as light and darkness, with the exception of incalculable irregularity and confusion. In the place of wealth there has followed bankruptcy; for peace, national war; and for the blood of one murdered servant of God, there has been tens, and even hundreds, laid weltering in their gore. Some of the best blood of the nation (so accounted) has been demanded by Him that said, touch not my prophets and do my anointed no harm. The word of the Lord to all Israel, on the eve of the Carthage tragedy, was, if they (the enemy) begin to shed blood, the sword shall waste the blood of the nation. And how are the sons of the mighty fallen? What wailing and lamentation are heard from high places over distinguished slaughtered Americans! And the end is not yet. But what shall I say of time-honoured orthodoxy? Poor creature! Her glory is being fast turned into shame. Many of her lovers are forsaking her, and the balance are too sleepy to wake up. They refuse to be fascinated, notwithstanding all her meritricious arts. Education, tracts, missions, and moral reform, are a vain thing for strength. The Lord is a jealous God, and will not give His glory to another gospel; but he will curse all the systems of men that are built upon human precepts merely, without the authority of immediate revelation. The various systems of modern christianity are cursed already, wherever the true gospel is proclaimed. That sincerity, fidelity, and zeal, which your churches and your preachers once had, is taken away from them; and your preachers have no longer power to preach with effect. The reason and cause of all this is, the true light has come; consequently, they have no longer any apology for upholding systems of error and false religions. The Spirit of God will be withdrawn from your ministry and your churches, just in proportion as the true light shines and the true gospel is rejected. When the devout Jews rejected the novel doctrines of Jesus and his apostles, the virtues which they previously possessed either withered up or were withdrawn from them, and communicated to Infidels or Gentiles. So it is now. While the devout priests and churches reject the gospel ministered by an angel to Joseph, and confirmed by the signs following, their former virtuous principles forsake them. They become filled with the spirit of envy, hatred, and malice towards the Saints. They retail groundless slanders, and often are foremost in instigating mobs, refusing common civilities and hospitality to the servants of the Most High; and so sanguine is their opposition, that they even believe it would be well for the cause of religion, if the Saints were exterminated and put to death. So believed the devout Jews, who persecuted the prophets and slew the Holy and Just One. Thus, by step after step, the professedly pious are brought to become accessory to blood-guiltiness, and bring upon themselves all the blood that has been shed from the days of righteous Abel till now. Oh! my much-loved friend, will you not shudder at the sight of such a catastrophe before the modern churches? What an awful curse! Given up by God to believe Saints to be sinners, and then to war against them even to blood-guiltiness! Strange and deplorable infatuation! One would think that the snares and pitfalls into which God precipitated ancient persecutors, would prove an effectual warning to modern persecutors to beware how they plunged themselves into a worse destruction! Oh, how great the severity of God towards them that strive with their Maker, and spurn the faith once delivered to the Saints as no longer needed! The very _religion_ of modern christianity is now about as great a curse as can be inflicted upon its possessors, without doing violence to their power of agency. It is the prolific cause of judicial blindness and hardness of heart. A false religion is worse than no religion, because it is a lure and a lullaby, that excludes true religion from taking effect. Modern religion rejects immediate revelation; consequently, all that knowledge that flows from visions and dreams, and the ministry of angels, and the prophetic inspiration of the Holy Ghost. A greater curse cannot well be conceived. There never was a people that lived a hundred years, or even fifty years, without immediate revelation from God, but they fell into gross darkness and contention, and those hurtful lusts that drown men's souls in perdition. There never was a people that survived the gift and blessing of immediate revelation any considerable length of time, except they fell into idolatry and worshipped strange gods; and their sorrows shall be multiplied that hasten after strange gods. All Israel fell into the worship of Baal, and hundreds of them became prophets to Baal. They, indeed, were the descendants of the mightiest Saints that ever lived, such as Abraham, Isaac, and Jacob, and Moses, &c. They had in their possession the writings and traditions of their fathers, but still they were cursed because they rejected the knowledge of God through immediate revelation. They became like blind men groping in the dark. They taught their children to rebel against prophets and miraculous gifts. Modern christians, with the Bible in their hands, are in as gross darkness as the worshippers of Baal. The god they worship is no more like the person of Christ, or the person of a man, than Baal was. Their order of church authorities and church gifts, and ordinances of healing and anointing, are probably about as remote from the apostolic pattern, as the worship of Mahomet or Vishnu is. Do not believe, sir, for a moment, that I intend, by this humiliating remark, any disrespect to the supporters of modern christianity. No: God forbid. As good a man as Paul the apostle was once as vehemently opposed to immediate revelation and spiritual gifts as you are, or any other abettors of modern christianity; but, by timely repentance, he escaped that awful curse of aversion to the only means of knowing the only true and living God. But multitudes of his countrymen still adhered to the belief that the gift of revelation had ceased, and prophets and miracles were no longer necessary. And you firmly believe that the curse indescribable has followed them to this day. Oh! how astonishing it is that you, sir, and your high-minded associates in modern christendom, should plunge into the same doleful abyss--reject the same doctrines and ordinances, as no longer necessary, and entail the same curse upon your children for generations to come! In this you are fighting against Jehovah. Every year and every day while you persist, the darkness of your minds will become more gross, and you will bring the worst passions into the field of conflict against the Saints. God will withdraw his Spirit from you, and you will ultimately be forced, through weakness and multiplied divisions and contentions, to unite the scattered fragments of sectarianism on some common platform of anti-scriptural invention. On this platform, and with this consolidated power of anti-Christ, the great battle is destined to be fought that shall silence the spirit of anti-revelation for a thousand years! Alas! the deplorable destiny of those that war against prophets and apostles, and the spirit and power of primitive godliness! Such, in all former ages of the world, have been cursed with wars, conflagration, famine, pestilence, and the vagaries of an oppressive superstition. But, in the latter days, God has decreed a consumption upon the whole earth. The religion that is not based on the immediate interposition of the wisdom and power of God, from day to day, and time to time, will not, cannot, and shall not stand, for the mouth of the Lord hath spoken it, and let all the inhabitants of the earth hear it. Yea, sir, such religions shall be as the chaff which the wind driveth away, even as the small dust of the threshing-floor. God despises the religion that professes to flourish without the aid of constant revelation from the heavens; and he will shoot out the hot arrows of his wrath against it, until there is not a vestige or semblance of it left on the face of the whole earth. The potsherds may strive with the potsherds of the earth, but wo unto him that striveth with his Maker! Alas the day, when God shall withdraw his Spirit from all flesh! Then confidence between man and his fellow, will give place to distrust; and jealousy, evil surmising, hatred, robbery, and blood-guiltiness will spread their direful influence through all communities! The cords of domestic union will be severed! The weak will be compelled to bow to the yoke of the strong--might will become the strongest pretext for right! The carcases of the poor and infirm will bleach uncovered upon the earth! The stench of putrefaction will impregnate the atmosphere with poisonous pestilence; insects and noisome creatures will breed innumerably to the annoyance of man! "The sword shall devour from one end of the earth to the other,--the earth shall be soaked in blood,"--the rivers shall become bloody, and the fountains of water shall no longer be pure. Many that lie down at night shall not awake in the morning. The fruitful field shall become sterile and barren, because no man knoweth for whom his fruits are growing. "The earth becometh empty and desolate." The master and servant are brought to a level. The priest is as void of consolation as the people. Paleness and fear are depicted on every human face. Traffic in merchandize, as a business, is wholly abandoned. Men cease to sow and to plough, in hope. Never before did the Almighty commence such an awful warfare against the inhabitants of the earth; never before was there witnessed such a succession of plagues and dire calamities amongst men! After peace is taken from the earth, an agent, by the name of Death (probably invisible except to spirits and such as have the spirit of revelation) will go forth on the face of the earth and destroy one-fourth part of mankind. In the midst of this destruction of one-fourth of mankind, martyred Saints will ask the Lord to hasten the work of human destruction. An earthquake, and the lapse of stars from heaven, then begin to destroy the frail tenure of human hope; and even the great men, and mighty and chief captains become desperate, like the most effeminate and pusillanimous. Every successive plague is increasingly awful and unendurable. The plagues that fell upon Egypt will sink into insignificance and fade out of memory before the plagues which were shown to the revelator John, and which shall usher in the final consummation of the "mystery of God." The opening of the "bottomless pit" is followed with three woes which are inflicted upon men, and which are suited to the incorrigible condition of such obdurate spirits as no inferior engines of torment and destruction could subdue. But neither the torment inflicted by the sting of the locusts, like unto scorpions; nor that which is inflicted by the horses of that great army of two millions, whose mouths emit fire, smoke, and brimstone, and whose tails, being like serpents having heads, destroy both before and behind wherever they go; yet none of these things will lead these latter-day enemies to new revelations, unto repentance. Now, sir, in conclusion, I have endeavoured, briefly, to direct your mind to the vortex of indescribable calamities into which the sentiments of modern christianity are calculated to precipitate all who know not God (by immediate revelation), and obey not the gospel revealed from heaven in this our day--a day of mercy and judgment. With fervent desires that you and your posterity may escape the day of wrath, and seek for glory, and honour, and immortality, I subscribe myself Your old friend and servant, ORSON SPENCER. LETTER XII. ON THE RESTITUTION OF ALL THINGS. _Liverpool, November_ 14, 1847. Reverend and Dear Sir.--THE RESTITUTION OF ALL THINGS, is a subject deserving rather a volumious treatise than the contracted limits of a single letter; still some out-standing features of this very prominent part of scripture revelation shall be briefly touched upon. _The apostle says that the heavens must receive (Jesus) until the times of the restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began_. By the term restitution, the scriptures mean putting all things on a permanent and righteous basis. All things are not, and never have been on a righteous basis since the fall of Adam. After the expulsion of Lucifer and his associates from heaven, order and harmony were restored, and the everlasting system of progressive intelligence and felicity again established on an immutable basis, so far as heaven was concerned. And even among the third part of heaven, drawn away by the apostacy of Lucifer, there might possibly have been some persons capable of ultimate restoration in the interminable ages of futurity. Of this, however, it may, perhaps, be said that no man knoweth. No man, surely can know unless it is revealed to him from heaven. The possibility, however, of redeeming all flesh from the transgression laid upon mankind in this mortal state, through obedience to the gospel, is abundantly revealed in the scriptures. However wrong may have been the conduct and opinions of the inhabitants of the earth, obedience to the gospel will reinstate them in the course of permanent felicity, intelligence, and righteousness. There are _particular_ and _set times_ for the restitution of all those things which God has spoken of by the prophets. God hath spoken of the subject of restitution by _all_ the prophets since the world began; indeed there never was a prophet on the earth whose business did not engage him more or less in the work of restitution. But long periods have elapsed on the earth in which no prophets have been known. During such periods the work of restitution has invariably ceased. Iniquity and misery have been made to abound, and gross darkness has spread over all people. But at _particular_ periods God would raise up prophets, and then the work of restitution would commence and continue until the prophets were slain or otherwise removed from the earth. It is during such particular _times_ of restitution in the latter days, that even Jesus himself may appear from the heavens, in order to give direction and mighty impulse to the work of restitution. Noah was raised up to stay the progress of wickedness and build up the waste places. Wickedness was swept off the earth according to his prophecyings and teachings, and a race of righteous men put in the place of the wicked to people the earth. It was also a time of restitution when Abraham was commissioned to reform mankind by truth and judgment, teaching them to walk in the old paths of revelation and immediate and constant intercourse with the heavens. Again, in mercy God raised up Moses, and recommenced the same work of restitution which was subsequently undertaken by John the Baptist, under the immediate supervision of Jesus himself. But it was not competent for any one prophet, in the short period of his ministry on the earth, to set _everything_ right that was wrong; but each did what he could, under existing circumstances, with the people with whom he had to do. The spirit of revelation rested upon each successive prophet to perform that work which was most fit and necessary to the age in which he lived. No one could attend to all things; and many things are yet to be revealed that have been kept secret since the foundation of the world. No man has ever understood all those measures and principles by which the human family can be brought to the highest degree of perfection. The angels probably do not know them, and even the Son himself did not know them, but the Father only. The reign of a thousand years of righteousness will probably do much to correct, ennoble, and exalt mankind, and beautify the works of his hands, and felicitate all flesh. Whatever principles and measures can contribute to exalt and felicitate mankind in the sight of the heavens, is yet to be done. The profound philosophy and science of the highest intelligences, with all the embellishments which art, and taste, and genius can secure, are destined to become tributary to the righteous; and when these things shall take place in the _times_ of the restitution of _all things_, God will be crowned with ineffable glory and honour, blessing and dominion, for ever and ever. Amen. The spirit of apostacy has stripped and shorn true religion of all its luscious and beautiful fruit, and left nothing scarcely but the naked withered hulk of false _spirituality_. Religion has been taught, by protestant dissenters, as a science almost wholly abstracted from civil government--from political, social, and domestic institutions, and also from the useful and fine arts. It has been circumscribed to the most revoltingly contracted limits. In the zeal of its advocates to put down an illegitimate and bastardly union of church and state, that had long darkened the moral atmosphere of the earth, and made nations groan under oppression, and sigh and mourn that religion was the wedded ally of the civil sceptre, they pushed off into the opposite extreme of imbecile, naked, and sterile spirituality; thereby proving, plainly, that any religion that is not based on constant and immediate inspiration of the Holy Ghost, can neither walk long with or without the crutches of governmental aid and support. It will not only become a stink in the nostrils of Jehovah, but soon cause great dissatisfaction and fall into merited contempt and ignominy. The best biographies of such men as David Brainard and Edward Payson, is a fair exhibition of internal mental turmoil, and fitful commotion of spirit, and servile bondage to a law that neither they nor their fathers could keep. Poor misguided but honest men! How happy might they have been had they known the true primitive gospel that Paul preached, by the infallible light of inspiration! How joyful the intelligence to the honest but misguided, when the glad news of _restitution_ shall reverberate in their prisons, and cause the captive exile to haste into light and liberty! Not only will the hopes and faith of men be set right in the times of restitution, but the earth itself will undergo an important change, and the heavenly bodies or planetary system. The islands shall flee, and continents be united, and the waters be restored to their proper bounds, no more to break over their proper barriers. The curse shall be clean removed from the earth, and the air shall become salubrious and delightful. The animal race shall cease from their animosity and virulence of temper. The lion and the lamb shall lie down together; and there shall nothing hurt or destroy in all God's holy mountain. In short, all things that are now wrong shall be set right. Human life shall be prolonged: the infant shall die an hundred years old. The power and perpetuity of life will be secured to the ultimate extinction of death from off the earth. Death, the last enemy, will be conquered and swallowed up in victory. When every form and power of sin ceases, may we not expect that death will also cease? Death hath passed upon all men in that all have sinned. Sin is the sting of death and the cause of it. It is true that Jesus died, although he never sinned after the similitude of Adam's transgression; but he took upon him Adam's nature, and became sin for us, though he knew no sin. But it was not possible for him to be holden of death, or to see corruption, because he was holy. When a holy seed shall be raised up from the loins of the righteous, which know no sin (which will be the case when the devil is bound), then their bodies will not see corruption. They shall not all sleep (or die), but they shall be changed. Those who partake of the curse of Adam will be changed in a moment, without knowing corruption; but the posterity of such as are changed will be the legitimate heirs of sanctified bodies, upon whom death has no conceivable claim. Death will not pass upon them because they have not sinned. Their bodies are generically spiritual and holy, like Christ's own most glorious body. Then will the seeds of death become extinguished from the human body, and man will stand as holy and pure as in his pristine creation, blooming with health, vigour, and immortality. Then he is prepared to hold intercourse with the heavens, and to reign with Christ on the earth. You will perceive, sir, a difference in the liability of such persons as are born during the reign of righteousness, who do not sleep or die, and those who must die by reason of sin. The former know not the dominion or sting of sin, but are as trees of the Lord's planting--righteous. The latter must needs die and be resurrected. Jesus was the first fruits of them that slept. In the case of all others, corruption followed death; and a longer period must elapse before their bodies could be resurrected by reason of corruption. But Jesus was first and foremost to ripen into immortality. Corruptibility did not pertain to him, of course it was not necessarily pre-requisite to his resurrection and immortality; but with all others, down to the period when it is said that they should not sleep, corruption must precede the resurrection.--If the body of Jesus did not corrupt and moulder back to dust, then it is evident that he had substantially the same sort of corporal frame after his resurrection that he had before. The spirit resting upon him without measure, animated and resuscitated his body with no other material change than that of loss of blood. He shewed his disciples his body, and told them to handle him and see of what material it was: "a spirit hath not flesh and bones as ye see me have." He shewed them, demonstratively, in his own person, a proper specimen of a living resurrected body. He shewed them that a spirit did not possess flesh and bones as a resurrected body did. He also proved another thing, viz.: that a resurrected body retains probably all the five senses common to a mortal body. He eat and drank with them, and shewed them that his person was identically the same as before his death.--Here there is a specimen of corporal immortality. In this person we may see what all resurrected bodies will be, for we shall be like him. Life and immortality are brought to light in the example of Christ's resurrected body. Such is the organization of a resurrected body, in consequence of the expulsion of the seeds of death, the last enemy, that decay and disease have no further power or influence. The immediate resurrection of Jesus, after the lapse of only three days, was one of the greatest blessings and honours that could be conferred. In addition to all the faculties and powers which he possessed previous to his death, he also had those of an immortal being; instead of lingering a long time, with barely the circumscribed and limited powers and privileges of a disembodied spirit, he was blessed in _body_, _soul_, and _spirit_ united. The key to innumerable lives and boundless dominions was given him on the third day after his death. It was his sole prerogative to say how long the dead should sleep before they should be resurrected. All the innumerable privileges of a resurrected body--privileges unspeakable and even unlawful to be uttered by reason of the hardness of men's hearts--were conferred upon him! He held the key of death and hell. No one could come forth from the tomb without his orders--none could felicitate his spirit by possessing his own body till Jesus should grant permission. His friends could all be called forth at his pleasure, and be reinstated on the earth as he had been, with all their friends and posterity after them, but no enemy could resuscitate the slumbering ashes of his tomb, till Jesus should speak the word and grant permission. His attention would be especially directed to the speedy and early restitution of such as had been beheaded for his sake and the gospel's. They should be the very first to be raised, and others in their time and order; but the wicked enemies! alas, how long they must lie unnoticed! A _thousand_ years, at least, must roll slowly away before their mouldering bodies could be allowed to have a living re-organization! Long and doleful banishment from the joys of life and immortality! In the meantime the righteous are restored to their own bodies, now immortalized for ever; they are reinstated on the earth in the company of kindred spirits, while their enemies are trodden down as so much dust under the soles of their feet. How remarkable a contrast between the righteous and the wicked! They that sowed to the Spirit are reaping the fruits of the Spirit, which are life everlasting. They inherit the earth and multiply upon it, and build cities and temples, and their posterity are as numerous as the sands upon the sea shore. How glorious the rich reward of keeping the commands of God! but, alas! where are the wicked all this time? Where are those who have sown to the flesh during this long and glorious reign of the righteous on the earth? Poor wretched creatures! they are reaping corruption, just according to what they sowed. Once they scorned the righteous, and oppressed the hireling, and sneered at prophets, and said they needed no revelations in their day and age. But where are they now? Their bodies mingle with the dust of the streets and of the field, that men tread upon daily. Their memories are nearly faded from remembrance. Their posterity can no where be found on the earth. When the wicked return from their banishment (so many as do return, for they shall be visited after many days) they have become an inferior race of beings: the righteous have outstripped them in knowledge, and happiness, and power, and dominion, and glory, and honour. The resurrection will bring about a great restitution both to the righteous and to the wicked. The righteous will receive the reward of righteousness, and the wicked will receive the wages of sin. When the wicked are swept off the earth, the books will be opened and examined in order to know whose names are recorded; and those "that are found written in the book shall be delivered;" and such shall be resurrected immediately, and shine as the brightness of the firmament on account of the illustrious part they had taken in Christ's service. But the wages of the wicked shall be paid off in a long night of death before they rise; and when they rise, it shall be to shame and everlasting contempt. If their long banishment and death is followed by a subdued and humbled spirit of loyalty to truth, still their late resurrection, with all its doleful accompaniments, will be an eternal stigma on their name. It will always be known that they were once banished and trod under foot a thousand years at least, in consequence of their disgraceful rebellion against the laws and ordinances of God's government. Neither they nor their posterity can ever wipe off the disgrace; they may repent and reform, and become truly loyal to God, still their former rebellion against immediate revelation and prophets, will stand on record eternally, and crimson their face with shame, and furnish occasion for contempt to their name at the retrospect. Many ancient Saints endured "tortures, not accepting deliverance, in order that they might obtain a better resurrection." The domestic tie is the strongest bond of union, and the most prolific source of virtue and happiness that appertains to mankind on earth or in heaven. Hence the promise made to Abraham of an innumerable domestic confederation, and to all others also, who should be heirs of the same faith with faithful Abraham. But the wicked are disembodied spirits, without flesh and bones, and cannot partake of the blessings of domestic union, and that friendship and fellowship that the whole _family_ of God in heaven and upon earth enjoy. Poor desolate spirits, that once despised prophecyings and forbid to speak in tongues, ye are now left without the sweet ties of parentage, and the endearing bonds of filial and conjugal affection! The social circle in which you move, and the government under which you are organized, have lost their most lovely and essential ligaments of union and strength. How gladly would wicked spirits accept the bodies of the inferior animals as their tabernacle, might they be permitted to do so; even the swine would be a desirable habitation rather than none at all. The angels that kept not their first estate are reserved in chains (have not the liberty of embodied spirits) to the far distant period of final judgment, when death and hell shall be judged after the lapse of a thousand years and "little season;" even then death and hell, with all others whose reprieve is not found written in the book, must fall victims to the second death. Oh! dreadful consequence of sin! How oft would I have _gathered_ you, as a hen gathereth her chickens under her wing, but ye would not; but now, your house is left unto you desolate! But, alas! sir, how many attach no more importance to the resurrection, than merely the fact of its being an evidence that we shall survive the dissolution of death? but blessed are those who understand and have part in the _first_ resurrection, for on such the second death hath no power. Sir, my heart swells with deep concern that all men might obey the only true gospel, that entitles to a part in the first resurrection! The limits of my letter forbid me to exhort; but suffer me to say, unless you have the same faith with Daniel and Elijah, and the same spirit of revelation with Peter, Abraham, and Moses, you can never associate with resurrected bodies, neither with holy angels, nor with God. In your _flesh_ you never can see God. All former Saints were united with the spirits of the just, and angels, and Christ, and God the judge of all: and if you are not united to the same by supernatural faith, and the spirit of vision and revelation, you may bid farewell to every endearing social tie, and launch forth among the disembodied powers of the air; and there with bitter regret and wailing, lament over that fallen and lost bodily image of your Maker, laid low in corruptible ruins through your transgression and hatred of the ministry of the prophet of the last days. There, this spectacle of your rebellion against prophets (monument of your shame) must lie till your self-righteous spirit is subdued, or be raised only to encounter the mortal grasp of a second death. Yes, sir, while the restitution will elevate the righteous to their proper level in the scale of being, where the wicked cannot molest, it will also depress the wicked to their humiliating level. It will separate them to their own place, and the want of bodies will prove an impassable gulf between them and happiness. In this state they may, indeed, contemplate what they have lost, without the power of recovering it. Oh, tantalizing state of keen despair! Dreadful chains! Cruel death holds that once noble image of thy Maker fast in mouldering ruins, as a monument of thy contempt of prophets! Now, thou needest supernatural power to restore to thee that lost image of thy Maker! Now, thou needest a new name and key to resurrecting power! but thou hast despised these things, and saidst thou hadst no need, therefore thy light is put out and clean gone! Now, angels offer to minister to thee, and prophets to become thy teachers, but thou wouldst have none of these; therefore they will withdraw from thee for a long and dreary night, in which thou wilt often cry out with bitter wailing, "Would God it were morning!" Now, sir, may a consideration of these truths lead you to choose the good and refuse the evil, and stand on the immutable basis of every one that is taught of God, is the unceasing desire of Your humble servant, ORSON SPENCER. LETTER XIII. MISCELLANEOUS REMARKS ON RESTITUTION. _Liverpool, November_ 30, 1847. Reverend and Dear Sir,--A question has sometimes been asked concerning infants--with what bodies will they come forth? Will they be raised in the stature of manhood or adult size? We believe not; but as they fall, so will they rise again--the size of their stature when they rise, will be the same as when they fell asleep in death. Little children are the subjects and residents of the kingdom of heaven. Their angels do always behold the presence of our Father in heaven. It is not the size of a person's stature that constitutes any certain mark of the measure of one's capacity, either to exercise power or enjoy felicity. Jesus possessed all power in a mere stature of human size. Still, nothing is fully perfect till it has attained the measure of the grand Designer, and accomplished the end of its creation. Hence it may, with some probability, be inferred, that children will mature and come to their full stature after the resurrection; this, however, is more a matter of opinion than of any direct revelation that has come to my knowledge. It will, of course, from what has been said, be discovered that the righteous will enjoy a happy recognition of each other in every endearing relation that is common to mankind in their present mortal state. Their familiarity will be that of perfect innocence and felicity. Children, in the millennium, or after the first resurrection, will need the same paternal care, tutorage, and guidance, which is required by them now. In the absence of their proper parents they will, doubtless, receive adopted parents, or an equivalent guardianship of the angels of God. Such is the established order of progressive intelligence, through the medium of living teachers, that all the redeemed of heaven and earth, are under the special guardianship of the ministering authorities of God. Oh, how happy and blessed are those parents and children--husbands and wives--who shall meet in the palaces of the just, and recognize each other after so long an absence! Unspeakably joyful that day and hour when friends, that have been long separated, shall again strike hands together, and celebrate their re-union in the courts above. To die is gain, because the righteous are exalted and introduced to higher orders of intelligence. New fields of discovery and enjoyment are constantly opening, to intensify their interest and swell their bosoms with the liveliest emotions. They may and do remember their righteous friends that are left behind, for a little season, with kind desires, and cannot advance in knowledge and glory very advantageously without them; still it is the knowledge which they possess of superlative glories ahead, that principally occupy their minds. Truths and keys, explanatory of the boundless and skilful works of God, and facilitating their progress towards dominion and power, and blessing, and salvation, are continually warming up their hearts and inciting them to onward deeds. The valiant and faithful that have fought a good fight and kept the faith, are hailed with delight and thanksgivings on their reception to the heavenly courts, and most cordially welcomed to the embrace of the great and venerable progenitor of our race. Thrice happy are those who keep their present estate, and secure an imperishable inheritance on this planetary portion of their interminable existence; and equally deplorable, on the other hand, the condition of those who, filled with the delusive spirit of anti-revelation, keep not their present estate, and prefer the darkness of _no revelation_, in their day; because they have changed the ordinances, and transgressed the laws, and broken the everlasting covenant. Again, it may be asked, will not those who have died without the knowledge of the gospel, during many centuries past, perish for want of the gospel? And where is the justice of leaving persons to perish, for want of that which it is not in their power to obtain? Were not many of our ancestors, that have died in past generations, good people, yet as the gospel was not revealed in their day, and they could not enter the kingdom by being born of the water and of the Spirit, have they perished? These, indeed, are interesting inquiries. To the first inquiry I respond--they have not perished, in the sense or manner in which those have perished who have rejected the offers of the gospel; not having known the gospel, they have never rejected it. They have not disobeyed laws and ordinances of which they have not heard, or which were never imposed upon them. They are neither rewarded or punished according to gospel laws; but such as have lived without law will be judged without law. Where there is no law there is no transgression--where there is nothing given, there is nothing required; but it is required according to what a man hath. Whatever light they have had, by _that light_ will they be judged; and whatever privileges and blessings the _law_, under which they have lived, can confer, such will be awarded to them. Still our fathers, who have died without the gospel, are in a condition far inferior to those who have received and obeyed the gospel. This condition of theirs is consequent upon the early transgression of their progenitors. The condition itself may not be blameworthy. Their conduct, in a pre-existent state, may have deserved for their bodies in this world to be without the privilege of the gospel; or withholding gospel privileges from them in this world, may be followed with future blessings compensatory for their loss, when they shall prove themselves worthy of a better condition. The gospel martyr sustains a great loss, but the magnitude of his reward is designed to overbalance his loss. Our devout and worthy fathers that have died without the gospel, cannot, indeed, enter the celestial kingdom of Jesus Christ without conformity to the identical laws and ordinances of his kingdom. But provision is made for them, whereby they can conform to the requirements of the gospel, not altogether in their own persons alone, but through proxy, or the obedience of others, provided they voluntarily accept of that obedience rendered by others for their benefit. Startle not, my dear sir, at this idea that is so repugnant to the prejudice of protestants. The principle of substitution is at the foundation of the great work of redemption, and forms a chain of gratitude and obligation of the purest and noblest metal. Jesus died for others, because they could not have saved themselves without his obedience for them. The preachers of righteousness pass through many tribulations, and sacrifice houses, lands, and country, in order that others may become rich both temporally and spiritually; without this order of suffering, the just for the unjust, no man could be saved. Paul says, I rejoice in my sufferings for you, and fill up that which is _behind_ of the afflictions of Christ, in my flesh, for his body's sake, which is the Church. Every man that has the priesthood of Christ may suffer in his measure and degree a propitiatory sacrifice, according to the degree of priesthood with which he is clothed. He may become a subordinate saviour to his fellow-men, Christ being, however, the CAPTAIN of all men's salvation. Hence, the prophets plumply call men SAVIOURS who shall be raised to officiate in Mount Zion. Paul also instructs Timothy how he can _save_ men and himself. This distribution of _saving_ gifts, instead of eclipsing Jesus of the glory of salvation, magnifies his glory, because He is the spring and source of all salvation. God the Father reigns over all, and Jesus under him, and men reign under Jesus as kings and priests. Kingdoms rise up within kingdoms, but Christ is the _King_ of kings. Peter tells how the devout and honourable dead may be saved, who never heard the gospel on earth. He says, the living may be baptized for them, and then they can be judged according to men in the flesh. Says he, "else why are ye baptized for the dead?" Baptism for the dead was better understood in Peter's days than the doctrine of the resurrection. Doctrines are sooner obliterated from the mind than ordinances. But after the destruction of the Temple, and the baptismal font, baptisms for the dead must of course cease, because there was no longer an acceptable place for this ordinance to be ministered. Peter explicitly declares, that the gospel was preached to _the dead_, by which also he went and preached to the Spirits in prison. Now if the gospel was preached to the dead, then mercy, and deliverance, and salvation, were preached to the dead; but these could not be preached to them without the ordinances, because the ordinances of baptism, and gift of the Holy Ghost, are a part of the gospel; for except a man is born of water and of the Spirit, he cannot enter the kingdom of God. But if a righteous man is baptized for his departed friend, the law requiring baptism is magnified, and God can justify the departed spirit that believes, and accepts the same. Baptism for the dead, however, only takes away the disabilities under which they labour; unless this is done for them they cannot be redeemed, however penitent they may become. The blood of Christ took away the disabilities of all the human family, so that all mankind can now be saved through faith and obedience. But no man is saved by the blood of Christ, without faith and obedience; and if they count His blood an unholy thing, and sin against the Holy Ghost, there is no more sacrifice for sin, neither is there forgiveness for such in "this world, nor in the world to come." No person will be led by the Spirit to be baptized for any such description of persons; no person that is the friend of Christ will ever lend a helping hand towards redeeming such obdurate spirits. Many worlds must pass away before they can be fit subjects for the visitation of God's mercy. But there are those who will prove their lineage to be descended from those who slew the prophets, and "fill up the measure of their fathers," and some will even shed innocent blood--for whom there is no resurrection, only to be plunged into a lake of fire, and writhe under the gnawings of the worm that never dies. Among those in former ages who were of the lineage of the murderers of prophets, priests and high-minded divines are distinctly noticed by Jesus Christ, and their pedigree flatly exposed; and, sir, if you will allow me any credit for veracity, and attach any weight to the most palpable and irrefutable proof, you may assuredly know, that preachers of modern christianity have occupied a conspicuous part in the tragic scenes of Missouri and Illinois.--I will admit that many distinguished divines do eloquently extol the ancient prophets--speak in glowing diction of the faith of Daniel, Abraham, and Sampson, and of illustrious miracles, and beautifully portray the crucifixion, agony, and triumph of Jesus. But, alas! with the next breath, and while soaring aloft with the ardent sympathies of their hearers, they prove their pedigree to be that of the self-same murderers of the very prophets they affect to eulogize. Electrified and warmed up in the pseudo atmosphere of Calvary, and the story of redeeming love for a cloak of maliciousness, their words, though smoother than oil, are sharper than drawn swords. The innocent Saints feel their piercing thrusts from pulpits that bear the cognomen of St. Peter, and St. Paul, and St. Jude. Lewd men of the baser sort catch the Lethean fire, and throughout the nation the righteous poor feel the Upean blast that sprung from the sacred desk. Thousands are thrown out of employment--writs, and every species of oppression are poured out like a storm of hail upon them. Property is sacrificed--the Saints flee, homeless and shelterless, to seek an asylum in the wilds of the everlasting hills. Again, I will invite your attention to the union of the fathers and the children, and a faint outline of the innumerable kingdoms that are to rise up in the boundless dominions of the Supreme King. No king on earth or in heaven is so omnipotent or omnipresent as not to need subordinate ruling agencies, in order to control innumerable subjects. Hence the Lord God of all the earth has a host of holy angels that communicate his will, and minister his pleasure among the hosts of heaven and the inhabitants of the earth. From the highest heaven, even his own peculiar dwelling-place, to the lowest heaven, and from thence to the earth, this order of delegated authorities is maintained. His dominions extend through all space, and the number of his constantly increasing subjects cannot be computed. How, then, are these innumerable kingdoms governed? Every organization has its own president or ruler, from the orbit of countless millions to the smallest division that convenience may require--from the ruler of many cities to the ruler of the smallest ward of a city. A man's gift maketh room for him, and bringeth him into the presence of great men. Now, the strongest tie of government, of union, strength, and happiness in any confederation whatever, either in heaven or on earth, is that which springs from parentage, or the paternal tie. The first lesson of address which God teaches his subjects is to call him Father--our Father, &c. The father feels the strongest of all attachments to his children; for them he toils and provides, and to them he gives the fruit of his labours, and the wisdom and knowledge that flows from his lips. Every father is expected to look after his own progeny. If it were not that the hearts of the fathers were turned to the children, in the last days the earth would be smitten with such a sore and heavy curse that no flesh would be saved; but for the elect's sake, and for the sake of the fathers who have obtained promises concerning their posterity in the last days, the earth will be preserved as an inheritance for righteous men. From the dust of mother earth has arisen a sufficient number of righteous men to secure the endless perpetuity of its existence among the worlds that God has made. Glory and honour be to God for this unspeakable favour! Some worlds have passed away and are not, doubtless because they abode not in the law given them. According to promise, God has sent Elijah just in the dawn of the great and notable day of sweeping the wicked with the besom of his wrath, to turn the hearts of the children to the fathers. The children are told of kindred ties between them and such as once held the true priesthood, and wrought righteousness on the earth, and of their consequent heirship to thrones and dominions through faith. Through the gift of the Spirit they respond to the same, as good tidings of great joy. The Spirit of God works in them mightily, that they may come to the knowledge of their ancestors, that were once in honourable remembrance before God for their faith and priesthood. By revelation, and by records and traditions, and by the spirit of adoption, they will learn their relationship to the heavens; and the vacant links of lineage between them and their forefathers in the priesthood, will be sought after on earth, and under the earth, and in the heavens, in the set times of restitution; for God will gather together in one in Christ, all things in heaven and upon the earth and under it, in the dispensation of the fulness of times. The different federative unions of the whole family of heaven and earth, when organized according to the law of adoption, have their own respective patriarch or president to represent them in the grand council of the just, Jesus Christ being head over all things to the Church, in all ages, worlds without end. Every dispensation under Him has its own presidency and grand council, from whence emanate all the laws that spring from the Apostle and High Priest of our profession in the heavens. By the federative laws of adoption, a representation may be had in the grand council of each dispensation, with more practical facility and order than otherwise. Jesus is an advocate for the whole human family before the Father; "and every High Priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins." A mediatorial and intercessoral work pervades the priesthood according to the measure of the grace bestowed. The union of families, not according to the capricious and changeable institutions of men, but according to the laws of heaven, upon the basis of virtuous affection, and upon the confidence of permanent security in righteousness, will form a solid phalanx against the intrusion of discord and the spirit of alienation from God. The righteous will be bound together, by the ties of adoption and kindred, in the "bundle of eternal life." This united confederation of strength and affection will be peculiarly needed, in order to endure the shock which society must receive both in heaven and upon earth, and under the earth, in the last dispensation; for every tree that the Eternal Father hath not planted shall be hewn down, and the institutions of men shall come to nought. Every man's hand shall be against his fellow; and while distrust and discord shall insinuate their baneful influence into the secret chambers of the most familiar acquaintance, the Saints shall have peace like a river, and their union and joy shall abound. Then the nations that have sneered at prophets will be filled with disquietude and fear! Violence and rapine will stalk abroad with a bold front! Innocence, and integrity, and virtue will hide in confusion or be utterly banished! But the Church--"the pillar and ground of the truth"--will be quiet and undisturbed! Virtue and innocence, truth and wisdom, will abound within her gates! She will come up from her tribulations like sheep from the washing--fair as the moon, clear as the sun, and terrible as an army with banners! And when the victory of truth over error is won, all nations will fear the name of the Lord our God. "The law shall go forth from Zion, and the word of the Lord from Jerusalem." The Jews shall be gathered to Jerusalem, and the city shall have been built in troublesome times. The outcasts of Judah shall re-occupy their own land; and the gatherings of Israel shall be commemorated in everlasting songs and festivals, because the greatness of the work shall surpass any deliverance that Israel has ever experienced before from the hand of the Lord. Therefore, behold the days come, saith the Lord, that it shall no more be said, The Lord liveth that brought up the children of Israel out of the land of Egypt. But the Lord liveth that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them. And I will bring them again into their land, that I gave unto their fathers. Behold, I will send for many fishers, saith the Lord, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks, for mine eyes are upon all their ways. I will cause them to know mine hand and my might, and they shall know that my name is the Lord. And Satan shall be bound on the face of the whole earth; and for the first time in the lapse of more than six thousand years, there shall be made a perfect demonstration of the majesty and glory of the kingdom of God on the earth; and the purity, efficiency, and wisdom of his laws. Jesus Christ shall come in like manner as he went up. He shall set his feet upon Mount Olives, and the earth shall quake at his presence. His nation shall acknowledge their Lord and their God, whom their fathers had crucified. The city of the New Jerusalem shall come down out of heaven, even the city of the great King. In this city will be displayed the skill of the great architect of the world,--the builder and maker is God. The names of the twelve tribes, and of the twelve apostles of the Lamb will not be the least distinguishable in this most extraordinary city that was ever revealed to man. This vision of the future residence of the apostles and patriarchs, appears to have been unfolded to the apostle John, in a kind of farewell visit, and must have ravished his heart with unspeakable delight and ecstacy. His soul was suffused with joy and rapture, and he fell prostrate with feelings of worship toward the messenger of such tidings. Jesus had, indeed, told the apostles that he would go away and prepare mansions for them. And that there were many mansions. But never before, probably, had he described the celestial state and residence so beautifully and minutely as now. The height, and length, and breadth of the city, and the names of some of the most distinguished personages who should occupy mansions therein, together with the gates of pearl, and the foundation walls of all manner of precious stones, were distinctly shown to him. The future residence of the Saints, we perceive, is not an ideal thing without reality. They will need houses for their persons, and for their families, as much in their resurrected condition as in their present state; they will be as sensible of the works of art, taste, beauty and grandeur there as now, and far more so. In this identical world, where they have been robbed of houses and lands, and wife and children, they shall have an hundred fold. The nations of the earth shall bring their glory into the city of their immortal residence. And the diversified wisdom of Solomon, displayed above all earthly kings, shall be but a miniature picture of the visible and tangible glories that will be exhibited to the eyes and ears of resurrected Saints on the very erarth where they once suffered. If ever an earthly sovereign sat upon a throne, and swayed a royal sceptre, and wore a glittering crown of surpassing richness and beauty, then shall men and women who have suffered loss and shame for the gospel's sake, be seated upon thrones in the city of the New Jerusalem, and their mandates shall be heard and obeyed to the ends of the earth; and the riches, and dominion, and power, and blessing, and glory, that shall encircle them, no tongue can describe. Oh! wonderful transition, from darkness to light, and from the degrading bondage of Satan into the liberty of the sons and daughters of God! Glorious emancipation! Who can contemplate the recompense of reward without ample satisfaction for all the withering scorn, and piercing sarcasm, and bloody hatred, that have been endured? Give me a name that shall never perish,--a habitation among heaven's kings,--a seat in the council of the just, where the fairest among the sons of men shall sometimes minister in his own person, and it shall suffice for having fought a good fight, and kept the faith once delivered to the Saints. Oh, enchanting prospect of rapturous delight! The thought of such amazing bliss Should constant joys create! But grovelling unbelief will ask, how can such an immense city be let down to the earth, or suspended over it, and contiguous to it? I reply, How can the earth be suspended in vacant space? How could Jesus ascend up till the eye could see his person no longer? How could Elijah go up in the chariot of Israel? How could the angel fly through the midst of heaven, that the prophets Zechariah, John, and Daniel saw speaking to the young man Joseph? How can Christ come with his ten thousand Saints, and descend with a shout? How will Saints, by tens of thousands and millions, be caught up to meet him in the air? How do birds fly in the air, and vast planets hang on nothing? Oh! marvellous unbelief! shall not He who organized worlds out of their chaotic state, reorganize them at His pleasure, so as to suit the capacity and pleasure of immortalized bodies, that have kept their second estate, and have obtained right and title to enter the pearly gates of the royal city? Isaiah says, that the Lord's work, in the last days, shall be a marvellous work and a wonder. The changes wrought in the condition of the earth will be very great. The face of its surface will be greatly changed. There are many islands and lofty barren mountains, and sunken pestiferous valleys, and sterile plains, that will be revolutionized. Indeed, far the greatest part of the earth stands covered with water. The earth shall reel to and fro like a drunken man, and shake terribly before the coming of the Son of Man. It shall even be turned upside down; and the approach of Christ shall be indicated by a succession of great events and changes. But a most extraordinary appearance in the heavens shall be distinguished, and known as the _sign_ of the coming of the Son of Man. Whether this sign of the Son of Man will be some planetary body of an imposing aspect, first making its appearance in the heavens and gradually approximating to the earth, or whether it shall be stationary, is not, and probably, will not, be fully revealed, except to the children of revelation, for that day shall come upon the nations as a snare. But it is revealed that an extraordinary sign in the heavens shall make its appearance, announcing, with sublime and terrific grandeur, the near approach of the Son of Man. The calamitous state of the nations, convulsed with the sword, pestilence and famine, with which God will plead with all flesh before the Son of Man shall come; followed also with great convulsions of nature, will lead many to practise wild and visionary impositions, pretending that Christ _has_ indeed come, and that he has been seen in the wilderness, or in the secret chamber, &c. But let it be understood distinctly, that even as a remarkable _star_ escorted the Son of Man in his first advent, and became not only visible but stationary over the very point of earth where Jesus was born--marvellous indeed!--even so, and much more visible will be his second coming. The brilliancy of the lightning, extending over the whole heaven, from east to west, will not be more manifest to the inhabitants of the earth than the approach of the Son of Man at his second coming. Still many will behold, wonder, and despise, and perish; because it is written, that whosoever shall reject that prophet shall be destroyed from among the people. The false signs and wonders that shall be got up in opposition to the true, will deceive and harden the nations, and they will not discern between him that serveth God and him that serveth him not. Even the sign of the coming of the Son of Man may be contemplated by multitudes, barely as an unaccountable phenomenon; and familiarity with the sight of it will beget indifference, hardness of heart, and contempt for all such like things. Your humble servant, ORSON SPENCER. LETTER XIV. SUMMARY AND FINAL APPEAL. _Liverpool, December_ 13, 1847. Reverend and Dear Sir,--Having given you an epitomised view of the doctrines of the Church of Jesus Christ of Latter-day Saints, in a short series of Thirteen Letters, I now make this SUMMARY AND FINAL APPEAL to you, and to all persons to whom the foregoing Letters may come. Before parting with you, I will endeavour to obviate some objections that might be supposed to arise, and give some further confirmatory proof of the truths that have been advanced. You may be ready to inquire with great earnestness, can it possibly be that the religious world have been so grossly mistaken and actually deluded for so many centuries? can so many divines of celebrated learning and devotion have been all this time in error? Is it possible that that illiterate young man, Joseph Smith, should be the first, after the lapse of so many ages, to break the spell of darkness, and pierce the clouds of error, and let in the sunshine of eternal truth upon the whole world? Is it possible that he whom we have been accustomed to regard as the blackest impostor--about whose moral character there hang so many shades of suspicion? can _he_ be, in very deed, a true prophet of God? I do not wonder at your inquiries; but I do marvel that any good man should have a lingering doubt. Your inquiries and objections I will briefly answer.--Why should not the religious world be mistaken? do not the great mass of the human family profess to be religious? are not the millions of China and Asia religious? Here is nearly one half of the human family ardently devoted to their religion--they are sincerely devoted to their religion--the multitudes of their pagodas, and the great expense and sacrifice attending their worship, prove incontestibly their sincerity; and the long antiquity of their religion has rendered it venerable as yours. You readily say, that the myriads of Asia are deceived and mistaken. But may they not retort upon you and say--how is it that we, whose religion is so ancient and so universally believed, should be (all of us) in such gross error? Now, may not the reply that would fit them be applicable to the advocates of modern christianity? They are all the children of Adam as much as you, and as much the offspring of our common parent. Their rulers and divines are as respectable among their own countrymen as yours are among your countrymen. It is no worse for modern christendom to be in error than for paganism. Paganism can boast of more learning and oratory, and of more universal, enduring, and mighty governments than modern christianity! Paganism can boast of more union and stability than modern christianity. But I am no advocate of either paganism or modern christianity. I believe that the whole world lieth in darkness, in consequence of transgressing the laws of God. Modern christianity has had a fair trial for success. Kings and potentates with vast and populous dominions, have been arrayed on its side. _Eighteen hundred years_ have testified to its ragged and crippled march. The sovereigns of Europe and rulers of America are on its side. But what a haggard picture of union does the theatre of modern Christianity present! A garment of as many colours as the various religious creeds of modern christianity, would constitute a phenomenon fit to be carried about as a curiosity. In Catholic countries there is the largest share of unity of creeds. In Protestant countries every city, town, and village presents the picture of religious collision and jargon. Now, these contending parts must necessarily be wrong, for God is not the author of confusion, but of peace. And if the constituent parts are wrong, the aggregate must also be wrong. But whether the balance of wisdom and virtue lies with Christians or Pagans, one thing is certain, that no man, by searching, can find out God or know the Almighty unto perfection! The world by wisdom know not God. No man can ever know God unless God reveals himself to him. Those whom God selects to communicate revelations to men are not the wise and mighty, but rather such as are accounted weak, and foolish, and unholy. This is the description of men that God generally chooses to do his work on the earth. Again, it is said that the doctrines of the Latter-day Saints may be good enough, but their characters are too reprehensible. Testimony from many reliable sources is against them; and we have seen with our own eyes a want of that fervent piety that ought to distinguish a people entrusted with the ordinances and gifts of salvation.--This, I think, is the most weighty and popular objection that is urged by the opposers of the Latter-day Saints:--if they were a respectable people, their doctrines could better be endured. Now I propose to consider this objection, and canvass it thoroughly, in order that no man shall ever raise the same objection again, with any hope of success; but before I try their character, let us inquire what is the proper standard or rule by which character is to be tested. Some people consider that no man can have a good character who is not religious,--this is a common opinion among religious people. An infidel, say they, is odious, and feels no responsibility; and no one is religious unless his faith harmonizes with their own religious creed. In some countries, what would be accounted moral and virtuous, would in others be stamped as immoral, unvirtuous, and sacrilegious. Another, more plausible, says, "let all men do as they would be done by," and then their characters will be good. This, however, is a very vague rule indeed; for instance, the Emperor Charles Fifth of Germany, says: "If I were as great a heretic as Martin Luther or John Calvin, I ought to be banished, or even put to death." Thus the Emperor conscientiously carries out the rule, and orders the famous Reformer (heretic) to be put to death. The above rule, unaccompanied by the spirit of revelation, is often defective and made the pretext for deeds of blood-guiltiness. What, then, is the true and infallible standard of character? I answer, it is revealed in the Gospel. God is the only good being and standard of goodness; such as comply with his revealed will are good, and do good, and there is no iniquity in them. Compliance with the divine will is the only true standard of character. To this test, then, let us bring the character of the Latter-day Saints, and that of their opposers. What is the faith of each? Let us inquire. According to their faith, so will be their works or their character. Says James, I will show my faith by my works. You may not only know a man's faith by his works, but his works are also known by his faith. If his faith is bad, his works will be also bad; and if his works are bad, his character is bad. It was the faith of Christ to receive the revelations of God his father unto obedience in all things. This faith led him to work the works of God, which were healing the sick, prophecying, casting out devils, speaking in tongues, and doing many miracles, and revealing the will of his Father. But the pious Jews, chief priests, &c., had another sort of faith: they believed in the God of Abraham and Moses, but believed that the age of miracles was past, and they forbid to prophecy and speak with tongues. Their faith was, that there was no further need of new revelation, and that the canon of Scripture was full. They believed that the Sanhedrim established by Moses was sufficient for the perfection and government of the Church, without apostles, and prophets, and various gifts. Their faith was not the faith of God, nor of immediate revelation (although they said they believed in old revelations); neither was it the faith of miracles, and prophecyings, and tongues, and healing. What, then, was the faith of those pious men that sent their missionaries over sea and land, and preached eloquently, and wept copiously over the pathetic doctrines of Abraham and Moses? Why, to be plain, sir, it was the faith of devils; and their anti-revelation doctrines were the doctrines of devils. Their works were of the devil, because their faith was opposed to immediate revelation, and their character was like their works--bad and abominable in the eyes of God, and saints, and holy angels; and yet these same pious Jews claim that they were the only true Christians! What a pity (thought they) that this arch impostor should succeed in misleading and deluding so many followers. It was due to his wickedness that he got killed, and it was a pity that his doctrines did not die with him. Doubtless some Solomon Spaulding story was current to prove that he was born of a harlot, and her husband, like another Judge Hale, was ready to swear that he was not the father of the child. Now, sir, from the foregoing thirteen Letters, you will see plainly what is the acknowledged faith of the Latter-day Saints. It is precisely the same with the faith of the ancient apostles and prophets. They have proved before the face of mankind, and in the sight of angels, that they believe the doctrines set forth in these Letters and in the Scriptures, by persecutions, banishment, loss of goods, houses, and lands; yea, even of life itself; for they are a spectacle unto all men, and their characters are good in the sight of God, and angels, and saints, because they keep the commandments and ordinances of God, even unto death--not counting their lives dear unto them, in order that they may be found in the same faith for which apostles and prophets have contended earnestly and bled freely. Their character is that of _compliance with the revealed will of God_, the only true standard of character. They have preached the word to the nations of the earth, under privations, and abuses, and perils hitherto unknown, since the days of the apostles. It is no vanity to say, there is none like them in all the earth. They fear God and work righteousness. If any class of people were ever entitled to a good character, it is the Latter-day Saints. They have earned a title to it by conformity to the only true rule and standard of character that was ever revealed to man, viz., compliance with the doctrines and ordinances of heaven. On this platform, sir, I am willing to try the character of Latter-day Saints before any tribunal of impartial justice; and it is on this platform alone that all men must be tried, who have ever heard the gospel of Christ. When the Saints and their opposers are brought before this tribunal of high heaven, think you not that our accusers will not be filled with shame at their groundless accusations? This people, during the last seventeen years (since 1830) have endured the fatigue and expense of emigrating from their former homes; built cities, and towns, and farms, and been robbed of them. Many of them have journeyed, making their own bridges and roads, traversing prairies and mountains, and some have emigrated by ships around the greater half of the globe. They have preached the gospel to many nations, and brought some hundreds of thousands into obedience to it. In doing this, they have been unaided by any missionary funds or salary--been compelled all the time to face an incessant and pitiless storm of scandal and vituperation. The pulpit, and the bar, and the medical faculty have poured out upon them their grape and canister shot, and caused their combustible shells to burst thick around their pathway; still they survive, and the truth floats over every ocean, and converts to their standard are multiplying beyond the aggregate increase of long venerated denominations. What but the power of God could have secured these great and blessed results in the very teeth of boasting christendom? Pure, eternal, and almighty truth has done it. Why should you marvel at the success of this religion, seeing it is based on the same principles as the religion of all the prophets ever since the foundation of the world. The Bible recognises no other religion than that of prophets and supernatural faith, and miracles, and immediate revelation. It is not possible to point out a single pious man or woman, whose name or piety is recorded within the lids of the Bible, that did not profess the same religion--the same gifts of supernatural faith, prophecyings, healings, tongues, that Latter-day Saints profess. Ancient saints believed in a similar administration by angels--ancient saints knew nothing of any religion that did not embrace immediate intercourse with God and angels, or that did not communicate the gifts of healing, tongues, and prophecyings. They knew, indeed, what it was to smart under the lash of false religions; but the ancient saints regarded no man as pious or acceptable to God, who did not profess to believe in the ministration of angels, and the immediate inspiration of the Holy Ghost. John, and Jesus, and the apostles, laid the axe at the root of all religions but their own; and they believed fully and heartily in these and such like things. And the great bone of contention between them and their pious adversaries was mainly about the gifts and blessings of a supernatural order;--the latter making a mock of tongues, and despising prophecyings, and miracles, as being needless in that day and age of the world;--the former maintaining that the faith of Daniel, Sampson, and Noah, were as necessary to salvation as they ever had been in the early age of the world. Indeed, if you will look through the whole Bible, you will find that every man of Bible piety believed in prophets, and angels, and visions, and miracles; and any one who did not believe as they did were accounted rebels, or hypocrites, and excommunicated accordingly. I know, indeed, that out of the lids of the Bible, you may find pious creeds, that set aside all further revelation, and the further ministration of angels, and prophets, and represent the supernatural faith of Moses and Elijah as no longer needed; but no such representation can be drawn from any part of the contents of the Bible. Men of _supposed_ splendid piety can be found in modern churches, who know nothing of the gift of the Holy Ghost in prophecying and tongues, or healing, and who never dreamed of having the ministration of an angel; and would sneer at the whole system of prophets and angels, and present miracles. And what I ask of them is, that they will abandon all pretext of Bible authority for such piety. The Bible recognises no such piety, neither does it entertain any fellowship for it; but down to the day when the last revelation was uttered, it never breathed an intimation that the faith of miracles would cease, or the gifts of healing, except through transgression; but the ancient faith of Abraham and Moses was strenuously contended for, till the last man sealed his testimony with his blood. The advocates of old revelations, and old prophets, and former day miracles, were very numerous in Paul's day; but they hated new revelation and the power of the Mosaic and Samsonic faith as they did poison. The doctrine of constant revelation in the true Church, left them as barren of Bible piety as the fallen angels. Go back to whatever part of the history of Bible piety you will, you will never be able to glean up anything in the shape or likeness of modern piety; but you will pick up the hot indignation of apostles and prophets against all such pretended piety. The Bible wages an uncompromising war against modern piety that wears the mask of friendship for ancient revelations and miracles, while it resists the same faith and power in its own day. It is no new thing to have revelation and miracles cease: they were discontinued in consequence of transgression in several different periods of the world. Previous to the days of John the Baptist, and before the days of Moses and Abraham, revelation had ceased. These men were raised up as so many new revelators, in order to overthrow the false and discordant religions, and establish the knowledge of the true God on the earth. As soon as prophets have ceased to reveal the will of God, people have turned into jangling about creeds. The old revelations have been distorted and pulled all to tatters; manuscripts have been picked up; and uninspired men, with all pomposity and pedantry, have set themselves to adjudicate and determine what was genuine, and what was spurious revelation. You might as well set blind men without a telescope to examine the propriety of the local relationship of the starry bodies in the heavens. Alas! the eager folly of biblical researches! Send one, as well, in the darkness of midnight to search a hay-mow for a cambric needle! as though the Almighty could not hide himself from the gaze of transgressors, and withhold the key of knowledge from those that "despise prophecyings." But I turn from the vain and sickening labours of the erudite religionist. His pathway is a mazy labyrinth--the further he goes, the more inextricable his difficulties! The cost of his wearisome and fruitless labours overpowers the remnant of his veracity, and he seeks an inglorious reward for his labours in decoying others, as foolish as himself, into the same learned labyrinths of error. He tells what this man has said, and that man has written; but from God, the fountain of all truth, he has obtained no intelligence--he has heard nothing. Having felt a little of the mesh cords of this entanglement, in pity I turn away. The faith of visions, miracles, angels, revelations, and prophets, is the only religion of the Bible. With what contempt would Abraham look upon the religion that immediately preceded the days of Moses? With what indignation would Moses and Elijah look upon the religion that immediately preceded John, and denied any further revelation! How abhorrent to apostles must be the conduct of those who, having persecuted and slain the defenders of the faith of miracles, then turned round and said, "We need no more such faith,--miracles are done away." Their posterity approve their sayings, and teach the same theology. Blush, O, thou foul prince of darkness, at the consummate folly and credulity of thy followers! What would the revelator John say, to a grave assembly or synod of divines, that should meet together in solemn council to devise means how to check the doctrine of new revelation and miracles? After showing them that he was identified with the self same obnoxious advocates of such a doctrine, and that _his_ banishment, and the martyrdom of his fellow apostles, had sprung from the same spirit of anti-revelation and anti-miracles, that now convenes this grave council of bishops; with mingled pity and indignation he concludes a most touching remonstrance against their unhallowed opposition to prophets, by pointing the assembly to the tragic scenes of Calvary, where anti-revelation had matured a full cup. When men come to the knowledge of God through the principles of immediate revelation, and the power of the Holy Ghost, nothing can separate them from the love of God but their own transgressions; neither sword, nor famine, nor peril, nor principalities, nor powers, can separate them from the gospel. They know in whom they believe. Who could convince Jacob of the fallacy of visions, after what he experienced at Bethel? Who could dissuade Peter from the faith of miracles, after witnessing the lame man healed at the gate of the temple? Would David or his mighty men doubt the power of God, after a single individual had lifted up his spear and slew _eight hundred_ at one time? Would mobbing and imprisonment force Sampson to abandon his supposed delusion, after he had put to flight an army of thousands? No; vain hope of all the adversaries to miracles! How long shall men wage a war of scandal, extermination, and massacre against the advocates of miracles? Yet the nineteenth century--blush to hear the undeniable charge!--yea, the christendom of the nineteenth century has espoused the old persecutor's warfare, as keenly as the persecutors of Stephen, Daniel, and Moses. Are they so forgetful of all sacred and profane history as not to know that they are fighting the battles of Cain, Esau, Jannes and Jambes, Judas and Herod, over again. The former persecutors fought against new revelations, and latter persecutors do the same--the former Saints were called lying, blasphemous impostors, and the Latter-day Saints are called the same. There always was an attempt to crush former saints by scandalizing their character, robbing and slaying them--the same luckless attempt is again renewed in the nineteenth century. Almost anything can be tolerated sooner than the admission that the God of miracles and angels reigns again on the earth. Bible saints never lived in any other age than an age of miracles, visions, and angels. They knew that true saints never would live in any other age. They knew that the gospel _could not_ be communicated to any people of any age without revelation; for therein is the righteousness of God _revealed_ from faith to faith. A gospel without revelation is _no gospel_. A gospel without the gifts and power of the Holy Ghost, and the ministry of angels, is no gospel. There cannot be found the first instance of a true minister of God, throughout the whole record of inspiration, who did not possess the gift of inspiration and the spirit of prophecy. _No man_ can say that Jesus is the Christ, but by the Holy Ghost; and the Holy Ghost leads every man, who is loyal to his dictates, into all truth sooner or later. The deep things of God, and the keys of divine power, are available to him. By obedience he is sure to reach the measure of the power and wisdom attained by Christ himself--the _manifold_ wisdom of GOD, even, is to be possessed and shown forth by the Church. Bible saints were always familiar with the ministration of angels. And it is only such as are wholly unlike Bible saints who are not familiar with the ministration of angels. Those who are unlike Bible saints have always, in all ages, denied the ministry of angels, and gift of prophecy and healing, in their own day. And it is a certain test and evidence, that a man is not born of the spirit when he denies these things; for no man that has the Spirit of God can speak lightly of God; but he will extol his power for himself, and not for another. Men that have not the Spirit of God may tell what great things faith wrought in former ages, but can tell nothing from their own experience of the same power. It is, indeed, a marvellous thing, that men should affect to regard "Bible piety" as a standard or copy, which all are bound to imitate, and at the same time adopt an inferior rule of piety that discards and abrogates all the more conspicuous and powerful features of primitive piety! How they can have the temerity and effrontery to impose upon community a system of religion, that is the counterpart of Bible piety, I am at a loss to conceive. A gospel without immediate and accompanying revelation! Who ever heard such a thing, except from transgressors sitting in the region and shadow of death? No Bible saint ever saw such a thing in his day. Neither Abel or Enoch, Abraham or Moses, David or Peter, ever saw such a gospel in their day. The only gospel that these men ever knew of or fellowshipped, was a gospel distinguished by revelations, visions, and angels. Such a gospel rejoiced their hearts, because it was the power of God, and wisdom of God. It nerved the arm of Sampson, so that scores and hundreds of men could no more stand before his might than before a volcanic eruption, or an avalanche from the mountain. It gave elasticity to David, so that he could leap a wall, or rush through a troop. It struck with blindness the mobbers of Sodom; opened prison gates to Peter; cursed Elymas with blindness; enabled men to walk unsinged through the fiery burning of the furnace, heated sevenfold hotter than usual! This, sir, is _the_ gospel, and the only gospel. It exhibits the power of God and the wisdom and might of God. Any other gospel is a curse to men, and a stink in the nose of God. Angels have once tried to preach another gospel; and what has been the result of their efforts? They have been hurled down and are even now reserved in chains under darkness, to the judgment of the great day; and those who _first_ began to preach modern christianity have doubtless shared a doom scarcely less awful. The first step stone to modern christianity was laid on the smoking ruins of primitive christianity. The christian enemies to new revelations and miracles, actually waded through the blood of apostles and prophets, in order to establish the system of anti-revelation. And did their descendants and abettors realise the bloody and accursed origin of that system that wars against new regulations and prophets, and angels, many of them would shudder at their blind zeal and self-righteousness! God winks at the conduct of the latter, because they know not what they do; but He commands all men every where to repent, else He will hold them guilty of all the blood that has been shed from the days of righteous Abel till now. God is my witness that I speak the truth in Christ Jesus and lie not. The history of modern christianity, from the day when the first martyr fell under its bloody hatred, is a history of contention, persecution, and massacre, that causes all heaven to weep. Rivers of blood have flowed in its wake. Crimination and re-crimination from the pulpit and the press, have agitated the people, from the throne down to the otherwise peaceful cottage. The battle field has been soaked with the blood of its victims, and it is difficult to tell whether Catholic or Protestant domination can count the most victims, except as one may have held a longer and stronger ascendency than the other. The first two or three centuries were bloody beyond description. All denominations recoil at the history of their pedigree during this early and bloody period. The links in the chain of supposed apostolic succession are so bloody, that even the "dark ages" cannot conceal their crimson hue. The period when this famous chain of succession has not been coloured with human gore, is short. The records of the suffering Waldenses, in the valleys of Piedmont, will always tell a tale of wo, at which humanity must blush. The history of the protestant reformation in Germany and England, including the massacre of sixty thousand protestants in France, at one time, is a serious comment on the pseudo apostolic line of priesthood. But when protestantism came into power, under Henry and Elizabeth, it proved to a demonstration that the protestants had the same priesthood handed down through seas of human gore; excommunicating, torturing and killing catholic heretics in like manner as the catholics had previously done to others.[A] [Footnote A 1. It was death to make a new Catholic priest within the kingdom. 2. It was death for a Catholic priest to come into the kingdom from abroad. 3. It was death to harbour a Catholic priest coming from abroad. 4. It was death to confess to such a priest. 5. It was death for any priest to say mass. 6. It was death for any one to hear mass. 7. It was death for any one to _deny_ or not to _swear_, if called on, that this woman (Elizabeth) was the head of the church of Christ. 8. It was an offence punishable by heavy fine _not_ to go _to the Protestant church_, £250, equal to £3,250 of present English money.--_Penal Statutes passed in the reign of Queen Elizabeth_.] The United States of America were first settled by fugitives from the intolerance and bigoted persecution of the mother country; and it now becomes no wonder that after all this tragic drama of inhuman and brutal outrages for near eighteen hundred years, that the children of them that slew the prophets, should deny the need of any further revelation, and also of any more apostles and miracles! But, sir, the Heavens are more compassionate. The Heavens feel the need to give further revelation, lest the whole earth be speedily destroyed through the abomination of this mother of harlots and her numerous progeny. There are thousands of honest hearted people that deserve a better destiny than to be made the deluded prey and spoil of such abominations, under the flattering name of christianity. It is to such these letters are designed to be a benefit. It is in vain for Protestants to charge the bloody axe of persecution against the Catholics, or for one sect of Protestants to charge and vilify another sect. Knox and Calvin were relentless, if not actually murderous enemies of the Catholics: and there is scarcely a consequential Protestant sect in England, or the United States of America, that has not proven out their shameful and bloody pedigree by acts of banishment, hanging, confiscation of property, or proscription of cast. These charges against the christianity that has sprung up since the days of revelation, are capable of the most undeniable proof. It is no marvel that intelligent and high-minded men in every country have become so sceptical towards the prevailing religions of the day. The scepticism of France was a misnomer; it was not in reality a warfare against the true Bible, but against the horrid impositions supposed to be deducible from the Bible. If the Bible had been fairly represented by the true church, France would never have waged such a bloody war against it as it did in the days of its revolution. The illuminati of France had sense enough to detect the fooleries and impositions of priestcraft, and the nonsensical notion of a God without body or parts, and in their misguided rage they mistook the Bible to be the source of these false religions. The foregoing is only a cursory hint of the bloody character of modern christianity, from the time when it slew the apostles who held the keys of revelation, and has ever since denied the need of any further revelation; for a hundred volumes of the size of the Bible, would not suffice to detail each instance where men and women have been whipped, hung, ripped open, or gibbeted, or burnt, or their ears bored, and their faces branded with hot irons. The massacres of France, half-murdered Ireland, Germany, and England, if written in detail, would make an imposing library. Fortunate for humanity's sake, that no one religious power has any greater predominance than it has; else the want of religious checks and balances would even now be as fatal to the minority as the exhalations of the Upas. Yet, after all this, christianity claims to be tolerant and catholic; and her bishops, enthroned in a salary of more than £27,000 sterling per annum, claim a regular succession from St. Peter. They might better have said from the murderers of St. Peter. Oh, shame on the cry of apostolic succession! What a transformation Peter must have undergone by this chain of succession! His gifts of discernment and healing gone! The spirit of prophecy and tongues have left him! The power to open prison doors, and of converse with angels, have left him impotent as other men! Marvellous falling off of every thing but salaries and pomp and persecution! Many suppose that Christ's Church must have been perpetuated on the earth, because it is said that the gates of hell should not prevail against it. Strange and fallacious argument for the continuance of the Church! Can it be supposed for a moment, that the Church is prevailed against, because it is removed from the earth? Jesus was removed from this life and gave up the ghost, but was he therefore prevailed against? Did he not triumph over death, and ascend up on high, and lead captivity captive? Did he not thereby acquire the possession of all things in heaven and upon earth? It should not be supposed, that because all the saints were put to death, or became extinct from the earth, that they have any less dominion over wicked men and fallen angels; on the other hand, by removal they increase in power and glory, and have authority increased upon their heads. The generations of the wicked have been prevailed against, ever since the Church left the earth. The curses that have followed the Jewish and Gentile enemies of the Church, from the days of the primitive Church till now, are perfectly visible to any but such as have eyes and see not, and ears and hear not. The Jews and Gentiles are like two inebriates, each sees clearly how very drunk the other is, but discovers not his own intoxicated and besotted condition. The Gentiles say that the Jews, through transgression, have lost the Urim and Thummin, and Ephod and Teraphim, and been proscribed and banished, and thousands killed and scattered, as a bye word and proverb, among all nations. On the other hand, the Gentiles have lost the gifts and blessings of the Spirit, with all the holy order of apostles and prophets; and wiping the slush from their bloody hands, say they have no need of them. Alas, sir, when shall the veil that covers all nations (both Jews and Gentiles) be removed, and self-righteous religionists confess that their sins have separated, between them and their God, and hid his face from them? When will the sectarian priesthood that now arrogantly say, we are rich and increased in goods, and have need of nothing, have humility enough to confess that they are blind, and naked, and destitute of all things, seeing that they are without the gifts of the Spirit, and the key of knowledge (revelation) and the authority of the priesthood. I know it is very difficult to convince sectarians that they are not a pious people. Why, say they, do we not manifest much more fervency of spirit, and studied sacredness of deportment, and punctilious exactness, in observing the Sabbath than Latter-day Saints? Do we not show to all men great self-abasement in confessing our sins to be like crimson and scarlet, and our iniquities to be like mountains in magnitude. Are we not scrupulously guarded against all levity and trifling conversation? Are not our preachers very grave, and apparently devoted and holy in their bearing? Do not their frequent sighs and insuppressible groans, as their spirits are weighed down under the conviction of the worth of souls, and the vast responsibility of the Lord's watchmen, indicate profound piety? Do they not fast often and pray much? Are they not orthodox and evangelical, insisting much upon the new birth and a radical change of heart? How can it be that a people of this description are not pious and exceedingly holy? The preachers speak, and even walk in measured carefulness and peculiarity of manner, so that a preacher is generally known by his walk, and dialect, and sober, grave countenance. Now, sir, when I have conceded most liberally to the above, what does it all prove? Why, sir, one act of obedience to God is better than the most rigid conformity to all the precepts of men. The more devoted and sincere people are in error, so much more agreeable to the prince of darkness. What a meagre atonement does a demure countenance, and sanctimonious sighs and groans, and self-loathings make, for transgressing the law of God, and changing an ordinance. Take, for instance, the ordinance of laying on of hands for healing the sick. Had this ordinance been perpetuated in the Church, millions upon millions of the human family might have been saved from premature death. Through this ordinance, Jesus Christ has said, "_they shall recover_." Through the sceptical abandonment of this ordinance countless millions have not lived out half of their days. How much compensation does it afford to the countless victims of disobedience, for men to assume a grave long face, and strive to elongate the name of God by gracious sounds, as though the name of God was too short without being stretched for such holy lips. Take another ordinance, viz., the gift of the Holy Ghost, by laying on hands. What a flimsy and miserable equivalent for the absence of the Comforter, and spirit of prophecy and revelation, are seminaries of learning, and a multitude of oblations, and prayers, and frequent fasting! It is too much, sir, like the drunken boy, who, having broken his master's bottle, boastingly claimed credit for saving the cork! Neglect of the weighty matters of laws and ordinances are to be atoned for, by pious breathings in private journals for posthumous publication; and by elaborate sermons and comments, they make plain things profoundly obscure; and every year increases the necessity of additional learning, in order to disentangle the profound knottiness of theological disquisitions and exegetical comments. The very religious opposers of Jesus Christ, whose hands were accessory to his death, had a most fervent and devout spirit, and were eminently pious; but the doctrine of new revelations, and the gifts of healing, tongues, and prophecyings, disturbed the equanimity of their devout hearts, and their rage rose to the pitch of desperation and blood-guiltiness. No matter how much men confess, and pray, and sacrifice,--no matter how sincere and conscientious they are in error, if their religion does not lead them to keep the commands and ordinances of the true and living God, their worship is vain and their faith is vain. Except they hearken to the law of God and the testimony of God, there is no light in them. Sincerity is nothing without obedience; both wicked men and devils are sincere in many things which God abhors. A man coming to the forks of four roads might pray months and years to be guided in choice of the right road, but if he would not believe the testimony of the Lord's servant who should tell him the only true road, he would still remain in doubt and fear. Well, says a very strenuous objector, now to end all controversy, just show us one real genuine miracle, and I will thereupon believe, and be baptized, and for ever after hold my peace. Aye, indeed! a very common sentiment, but a strange one coming from the lips of a professed believer in the Bible. He that is no hypocrite, but a true believer in the Bible, has the explicit promise of God's own word, that miraculous signs _shall_ follow them that _believe_. Now, if they do not follow believers, then God is a liar, and no longer worthy of confidence; but if God is true, and the signs do not follow, then your faith is vain, and will not save from damnation. But, says the objector, miracles were anciently wrought to prove the divine mission of the servants of God. Now prove to me that you are a servant of God, by the attestation of an indisputable miracle, for in apostolic days, even wicked men said, a notable miracle hath been done, and we cannot deny it. Yes, very true, and other wicked men have testified to the same in these days, and sometimes they would deny it, and alternately confess it, according to the spirit that was upon them. Saul, the king, could tell the truth about David at one time, and at another deny it--at one time worship the youthful supplanter, and at another thirst for his blood. Miracles may sometimes have been the occasion of leading persons to believe the word of God, but their prominent design was never in any age of the world to introduce new revelation. Moses was a believer before God spoke to him in the burning bush. John the Baptist, who introduced the christian dispensation, and was the harbinger of Christ, probably never saw any miracle, except at the descent of the dove, at the baptism of Jesus. "John wrought no miracle." Joseph Smith was a believer before the angel which John and the other prophets spoke of, ever visited him. Miracles may confirm the faith of such believers as have the Holy Ghost confirmed upon them, whereby they are able to distinguish between true and false miracles. To others they often prove a snare and a trap. While miracles confirmed the Hebrews in the faith of God, miracles also confirmed the Egyptians in the faith of satan. Many who witnessed the miracles of Jesus were as keen for mobocracy and murder as the bloodiest. This parade about miracles, being designed to introduce christianity, and confirm and attest all genuine revelation, is a humbug that has always been started whenever a new revelation was given to man. The pious Jews insisted constantly that the disciples should prove their authority by miracles. It was about the first and last thing that they ever said to Jesus: WORK A MIRACLE! come down from the cross and we will believe. He told them, in language of the keenest rebuke, that they should not be seeking after "signs." He told them that it indicated a wicked and adulterous spirit to ask him to give them miraculous signs. The devil and devout Jews fairly made game of Christ and his disciples, because when they were asked to do miracles they refused. But still the devil, and many ministers and churches, continued to demand signs and miracles, and stormed and raged greatly because these men would never work miracles in a way to satisfy them. These sagacious and pious adversaries of Jesus were always able to detect some flaw--some cunning artifice or trick of the devil--in whatever Christ or the apostles did (as they said). Now modern divines and churches, taking up this old cudgel against the saints, have even asked Latter-day Saints to drink a cup of poison. Drink it, says one--now drink it, or we will not believe you are sent of God. Aye, now we know you are not sent of God to preach! Forgetting that the first sign-seeker once said, if you are the Son of God, "cast thyself down from this pinnacle, for it is written, that he shall give his angels charge concerning thee." Now, sir, if irony were admissible on a subject of this nature, I would tauntingly add--how satan did trap this impostor! He drove him into an extremity for pretending to work miracles; didn't he? But I forbear; let him that hath ears to hear, hear what the Spirit saith unto the sign-seekers! It may seem marvellous to some if I should say that satan can work signs and wonders far surpassing the greatest knowledge of men. The power of satan has probably never been fully exhibited to men on the earth. The grand adversary of heaven and earth has not warred against even the throne of the Eternal God, without acquiring some acquaintance with those powers and keys of knowledge with which he has been baffled by the Almighty from the beginning. If believers had to contend _only_ with flesh and blood, or mere men in mortal flesh, they might rejoice in the hope of a far more speedy victory; but, on the other hand, they have to contend against principalities and powers of a supernatural order. Spirits as much superior in power and cunning to the worst men in the flesh, as the full grown man is to the slender child. Men have acquired some knowledge of the laws that govern fire, air, and water; and some imperfect knowledge of the laws that govern minds, or the spirits of men; but the knowledge of fallen angels and outcast spirits, is sufficient to astonish and confound the wisest of men that are not inspired with the wisdom of God. The satanic powers have always excited the greatest wonders contemporaneous with the wonders wrought by the servants of God. In the days of Moses, and also of Jesus Christ, men were inspired by satan with more than mere human powers; and in this last dispensation, wicked men that yield themselves to become the willing instruments of unrighteousness to the devil, will again acquire skill in cunning and deceivable arts, whereby they will bring down fire from heaven, and confound all those who know not the laws and powers of spirits, and the extensive influence that the prince of the power of the air has over the natural elements. Men who do not need power from God to cast out devils, will find themselves made fast in his chains, beyond the power of extricating themselves. But while the saints have not power of themselves to detect the lying wonders of satan, and withstand them--yet, through faith, and the keys and gifts of revelation from God, they will be able to stand and overcome; and the power of God will be greater than the cunning of the devil. But sign-seekers and the enemy of new revelations will be arraigned under the banner of the father of lies, and believe a lie that they may be damned. Jesus found foul spirits and devils so thick, in his days, that he had occasion frequently to cast them out of persons, and also to empower others to cast out devils. Some instances are recorded where many of these fallen spirits took possession of a single person at one and the same time. No less than seven occupied one female. Now modern christianity must be highly favoured, if they are so much better than primitive saints, that they can escape the annoyance of these multiplied and troublesome spirits. How is it, sir, that devils do not trouble modern churches, as they did the primitive saints? Are _they_ done away too? Miracles and devils done away! The canon of the scriptures closed! miracles and devils ceased! Happy christianity; thy warfare has ceased,--thy troubles are ended! Blessed rest! Joyful reign of righteousness! As many ways to heaven now, as there are eyelets in a seive! Oh, brother, blush for thy theology, and for the doleful conclusions to which thy creeds have brought thee! The reign of Satan, for near eighteen hundred years, has almost effaced every relic of Bible truth from the earth. Every thing that is valuable and powerful in the ancient system of prophets is done away, and the devil himself is supposed, by many, to be merely the evil passions of men. But, sir, the devil is not dead nor done away. But the gospel of apostles will rouse him up again; and knowing that his time is short, he will show his spite again on those bodies from which he shall be expelled by the apostolic priesthood, in choking, tearing, and casting them down to the ground. And who shall be able to stand, when deceptive miracles, and lying wonders far greater than have ever been known since the foundation of the world, shall be practised, and deceive many? Now, sir, before I close this appeal, suffer me to allude to the intolerant and cruel persecution of the Saints, in Illinois. The nineteenth century, and the great republic of the United States of North America, must have the pages of its history blackened with the record of a persecution that classes with the bloody acts of Nero and Caligula. From fifteen to twenty thousand citizens of the United States were forced in an illegal, violent, and inhuman manner to forsake their homes and possessions in the state of Illinois, the greater part of them during the inclemency of the winter of 1846. A large and populous city of eleven thousand and thirty-five souls of men, women, and children, has been compulsorily evacuated, under the dread of inevitable massacre if they persisted to occupy their firesides and homes. Continued acts of house-burning and mid-day assassinations, and midnight murder, and large gatherings of armed and lawless forces, with heavy pieces of artillery necessitated this numerous people to leave their flourishing city, merchandise, and farms, in the most inclement period of the year, for the purpose of self preservation. This glaring act of expatriation, robbery, arson, and assassination, was not done in a corner. It did not occur among the barbarous and half civilized portions of the globe. It did not transpire in the dominions of the Ottoman, where the Coran and Islamism must father such inhuman deeds. It was not done in the jungles of Africa, where kidnapping and inhuman enslavement of men have called forth the repudiating censure of all nations. It was not done by clannish wandering Arabs, whose hands are proverbially against every man as a profession. Neither was it done in Papal dominions, or under the despotic sway of the sublime Porte or the autocrat of Russia. Neither did the red men of the wilderness spring from their thicket with a warwhoop, and tomahook, and scalping knife, to perpetrate this bloody outrage! But hold still, modern christianity! The inquisitor of blood is in pursuit of thee, even to the gates of thy stronghold. Thou canst not cover thy hiding place with the screen of papacy, for she was not there. Thou canst not say that the autocrat of the Greek religion, with iron despotism cast these men into prison for teaching the Bible. Neither was it the sword of the Mussulman propogating his religion. There was no Mahometanism in Illinois. Neither canst thou charge it upon the Monarchical Institutions of Europe or established Episcopacy. "Thou art the man." Free Republican Christianity; you did it! In thy youthful beauty, the rising pride and envy of nations; thou didst it! Thy priests and laymen rose from their devout knees, and lighted the fagot and torch of the incendiary.--The sick man and (gravis) mother begged for God's sake, and for humanity's sake, you would spare their humble cottages which their brawny hands had reared in the midst of loneliness, want, and insalubrity of climate. Yet their cries were unheeded. Thev had but one alternative, either to be thrust out upon miasmatic ground, or remain and burn with their habitations. The man that persisted to watch his stack of grain against the incendiary, was shot dead in the act. Durfee's blood crimsons the skirts of republican christianity in Illinois. Where were the rulers and governors? Did they hear of it? Oh! it's nobody but Mormons! Where was the legislature of Illinois when the Smiths were shot in prison, in the sight of all Carthage, by hundreds in a painted gang? The governor threatening to destroy the city in person if they did not keep the peace, and deliver the Smiths for trial? What did the supreme legislature, delegates from more than four hundred thousand people of Illinois, in fresh review of these scenes of assassination, do? They repealed the city charter of Nauvoo. The mob made one gap in the law by assassination, and the state government following the example, threw down the whole enclosure that guarded the rights and privileges of thousands by repealing the charter. Where were the Illinois priests of modern christianity at that time? A distinguished clergyman of the city of Quincy, in their defence, said to the writer, we (the clergy) had nothing to do with those scenes in Hancock. Aye, indeed! neither had the pharisaic priests any thing to do with the robbed and wounded man, but the good Samaritan picked him up and carried him to an inn, and paid his bill. But Jesus Christ had to do with making an eternal record of the difference between the conduct of the good Samaritan, and the hypocrite of high priestly profession. Even a priest commanded the mob force in the final attack upon the city that expelled the remnant of Saints that were too poor to get away sooner. This remnant were left shelterless and sick, famishing upon the west bank of the Mississippi, where the quails of heaven actually fed them as they lay upon their couches, and in their wagons, in the sight of both friends and foes. Hear it! thou stronghold of modern christianity! Say not what great things you would do if you were not trammelled by the despotic shackles of monarchical government! A puritan christianity planted the tree of liberty on the solitary soil of America, from choice seed of her own selection. After being long nursed and watered by her numerous and learned priesthood. These are the full grown fruits of it; kidnapping, robbery, rapine, arson, and murder.--Systematic efforts were made, more than once, to prevent the influx of provisions into Nauvoo, in order that famine in a land of plenty, might coerce the inhabitants to flee their city, in building which they had sweat and toiled, and many had died. Time and again, steam boats were hailed and searched, in order to stop barrels of flour from going to Nauvoo, that had been purchased by our citizens in a time of scarcity at St. Louis. And provisions and other necessaries, had actually to be freighted for Madison and other river towns, in order to escape detection. Teams loaded with pork from inland counties were arrested, and turned to other markets, as though it were an acknowledged siege for the purpose of causing starvation. I know these things to be true, and my blood warms with mingled pity and indignation at the recollection of scenes of which I have been an eye witness. At this time, and in this day of revivals, where were the ten thousands of priests that officiate at the altar? Where were the innumerable converts to modern christianity? What part did they all take towards regulating public opinion and preventing human slaughter? The sons and daughters of the puritans were there in affliction for the gospel's sake; and no less than two venerable pensioners, Hatch and Hinsdale, that fought in the revolutionary struggle for American Independence, were there, and were driven from their country for maintaining the right of conscience. Now, who ever heard in all America of a priest pleading publically against these outrages, and importuning the throne of God in behalf of these suffering sons and daughters of God? Modern American christianity must redouble her gracious sanctimonious looks, in order to cover up this horrid indifference to lawless violence and suffering humanity. The statesman that fears not God, nor regards man, may have some semblance of apology for his indifference; but American churches have none. But, where were the statesmen that make high professions of patriotism, and sensitive regard for the national honor of the United States? Could no disgrace accrue to the nation, when twenty thousand peaceable industrious citizens were violently robbed of millions of property without a shadow of requital? What security can foreign emigrants have for colonizing on the western lands, if whole cities and towns may be depopulated at a single blast of the popular caprice with impunity? What regard can American statesmen be supposed to entertain for the sacred and inalienable rights of the people, while no man ever opened his mouth either in the halls of Congress or of state legislatures against the most palpable and gross infractions of the constitution that ever transpired since the existence of the United States government. The constitution guarantees to every man the right to worship God according to the dictates of conscience, and without molestation. It promises the right of property and the defence and protection of peaceable and unoffending citizens; but millions of property have been illegally plundered, and thousands of patriotic and worthy citizens have been deprived of the liberty of common citizens, and forced into the wilds of the mountains in the most inhuman manner. Had any foreign nation committed a small part of this damage upon their commercial interests, would not the national executive have demanded redress for spoliations, even at the mouth of the canon? But I would not have you think, sir, by these remarks, that I entertain any acrimonious feelings towards my country. No; far from it. I love my native land, though cruelly exiled from it, because it is in that land that liberty is destined to flourish above all lands. That land has been set apart in the councils of eternity, and dedicated as the nursery of virtue and religious liberty. That is emphatically a land of promise. Its very soil is hallowed above all others, for the literal production of truth. There the blessings promised to Joseph are to be first displayed and enjoyed. There the ensign is to be first lifted up to all nations; and all nations, or the upright of all nations, are to flow together there. Every description of product and variety of climate is there. Notwithstanding the degeneracy and corruption of the civilized portions of that land, there is more toleration in the government and constitution, and more facilities for the introduction and spread of gospel truth in that land, than any other under the whole heaven. It is the very place, and probably the only place on this planet, where the true and eternal kingdom of God could get a footing, and survive the blasts of persecution, and the rage of fallen and apostate spirits of men and devils. Hitherto the Saints of God have been slaughtered, or compelled, like the city of Enoch, to forsake the earth. But the Book of Mormon, and the angelic message to the young man Joseph, have dug the grave of apostacy, and laid the axe at the root of false religions. The earth is destined to enjoy a reign of righteousness, and a happy period of rest. Truth must and will prevail, and the kingdom of our God will be established in the mountains of Israel, just where all the prophets that have spoken of it, have seen it rise and flourish, never more to be thrown down. When thousands that now compose the Church, and who have proved before the American people that the cords of their union cannot be sundered by the hottest thunderbolts of persecution, are assembled in the remote, extensive, and fertile valley of the almost unknown mountain, they will be for ever invincible. With their peaceable and inoffensive habits, which have characterised their movements from the beginning, no people will ever be likely to assail them again, till their numbers and strength will be too forbidding. The accessions to this people have never been so great as during the last six months. The certainty that this people will survive all opposition, and triumph over every obstacle, was never so palpably manifest as at this very moment. Famine and war, pestilence, bankruptcy, treachery, and distrust, are causing panic and fear among the nations. Those who love peace and retirement, and abhor contention, crime, and revolution, must seek an asylum among the Saints, for it cannot be found elsewhere on the earth. The Lord God himself will stir up the nations to anger and strife, and thrash them as with a flail, and sift them as with a sieve. And the honest in heart will flee to the Lord's hiding place, in ships and in companies, even as clouds and as doves to their windows. While the unity of great and powerful nations is undergoing a rapid conversion into fractional weakness, the strength of Israel is accumulating and augmenting beyond all former precedent. The materials of which this body of people is composed are not like the heterogenous masses that constitute other nations; but they are select and chosen ones out of every nation whose views--religious, political, social, and pecuniary--are previously all cast in the mould of unity; like the materials of Solomon's temple, they are all fitted for their place and destination before they are brought together. The ten millions of Mexico could not stand even before the ten thousand of the United States; because the latter were united and subject to orderly discipline; while the former were distracted and divided. The hosts of Israel have never yet offered the first forcible resistance to the violent and lawless assaults of their enemies; yet the principles of self-defence are alike compatible with their feelings and their faith, and by no means obnoxious to the practice of Abraham, Joshua, or David, or even Jesus Christ. When governments become too weak or perverse to protect their subjects, it then becomes the divine and inalienable right of all men to protect themselves by all lawful and just means. Whatever lessons of forbearance and non-resistance Jesus Christ might have left on record, suited to particular circumstances, there is a predominance of scriptural instructions in favour of self-defence, and innumerable examples to prove that the "Lord is a man of war." Time would fail to make mention of Abraham, Moses, Joshua, Sampson, David, and Barek. The prayer of Sampson was, that he might destroy his enemies; and God not only heard his prayer, but gave him strength to fulfil his request: out of an opposing army, God even commissioned one of his angels (not so holy a personage as some modern Christians) to kill _one hundred and eighty-five thousand_ in one night! Indeed! say you; could God do such a bloody deed? Surely; and he that causelessly strikes the second cheek will be repaid, for "the day of vengeance is in his (God's) heart;" but those who proudly say, that they have no further need of revelation, will find that day to come upon them unawares, even as a "thief in the night." Sir, Zion is from henceforth and for ever invincible--she has run the gauntlet and is safe. After being submerged in a series of sufferings for seventeen years, she now stands purified, tried, and made white; "she has passed the baptismal ordeal of suffering, and power is given unto her to withstand and overcome;" she has put on her beautiful garments, and the mighty God of Jacob is her strength; the keys of power are given unto her, and the angels of God camp around about her; she is entrenched in the munition of rocks, even the everlasting hills; by her the ensign of truth and liberty is lifted up to all nations; the pure and wise of all nations may safely rally around her standard, and go up to the house of the God of Jacob and learn his ways. God called his Son out of Egypt after persecutors had shot out the arrows of their wrath in vain. If God's people have been able to stand under persecutions while in the midst of their enemies, much more may they expect to abide when separated by the distance of months' journeyings, and by lofty mountains covered with perpetual snow. The mightiest nations already heave with convulsive throes, and travail in great pain; they have enough to do without wasting their blood, and treasure, and unprovoked wrath upon the Saints; and God will soften the hearts of the nations for the good of his people, from time to time, until their palaces and towers will be the admiration and delight of all the ends of the earth. The nucleus of the mightiest nation that ever flourished on the earth is planted; the rapidly rising greatness of this people will constitute one of the greatest wonders of the age; all the elements of a great and mighty people have been clearly demonstrated to belong to this people. Union, it is said, is strength; this has already become proverbially a distinguishing feature of the Saints. Driven, and scattered, and robbed in Ohio, Missouri, and Illinois, they have readily re-assembled and re-united. Knowledge is said to be power; knowledge has been acquired in the practical school of experience; they are almost universally familiar with the undisguised operations of the hearts of their fellow men. No people ever had the same opportunity to learn the diversified motives that govern the minds of men and women; no people, as a body, ever had the acquaintance with the laws, government, and religion, and usages of civilized and barbarous nations, which has been enjoyed by the Latter-day Saints. No people of modern ages ever had their ingenuity and physical ability so extensively taxed in order for self-support, and the acquisition of knowledge, and propagation and defence of the truth. The moral virtues of forbearance, long-suffering, fortitude, love to enemies, and self-command under fiery temptations, have been stretched to their utmost tension; indeed, they are a tried people--the word of the Lord has tried them. They have kept the commandments of God, and are not found wanting. This, sir, is Zion, the care of angels, and the delight of the Holy One of Israel! Those who love righteousness and retirement from the din of war, and from the plague, and assassin, and incendiary, will seek her peaceful gates, out of every nation under the whole heaven. None can injure this people or war against them with impunity, for the Lord is their shield and defence. When ancient Israel entered the land of Canaan, it is said that the Lord caused the fear of them and the dread of them, to rest upon all the nations round about. The same God now, will again cause all nations to dread the opposition of the people of the Saints of the Most High. Sir, it need not be disguised that the armies of heaven are leagued with the Saints in the covenant of everlasting union. You are not ignorant of God's judgments at the Red Sea, or of the destruction of the companies of fifties, and of his interposition in behalf of Israel in the valley of Gibeon. Neither is his arm shortened now, that he cannot save; His wonders have been multiplied on every hand in this day, according to the observation of thousands who are ready to attest that the blind have been made to see, the deaf to hear, and the palsied have been made sound, and many blasphemous opposers have been visited with as swift and utter destruction as Ananias and Sapphira. Now, sir, what more shall I say, in order to convince you and all honest men, that God has set up his kingdom against which no power can possibly prevail? You kindly acknowledge that my testimony is credible; all my numerous acquaintance must concur with you in this acknowledgement. I have told you the truth as it is in Christ Jesus, and as I expect to meet it at the final bar of righteous retribution. My sufferings and expatriation for the gospel's sake, are the seal of my testimony in Christ. I have literally sacrificed wife, and houses, and lands, for the truths which I have inculcated in this volume. My motherless children are now in the wilderness in their solitary cabin, surrounded with savage tribes, and subject to privations that make a father's heart to bleed. Better men of whom the world is not worthy have suffered even more in the same cause. I know this to be the true gospel revealed from the heavens for the salvation of this generation; and all those whom it does not save through faith, it will damn through unbelief. If you have read these truths carefully, your final destiny will hang on the decision you may make--it is to you the voice of God, and the warning of the servant of God. Wait not for an angel of God to speak in your ear, or for one to come from the dead; if you hear not the servant of God, neither will you be persuaded though one rose from the dead. Not only your own salvation, but the interests of your family and your kindred will probably be seriously affected by the decision you now make. When the devout Jews, with reckless obstinacy, said, his blood be upon us and upon our children, you know what afterward ensued down to this day. With the knowledge which this gospel communicates, you cannot be a neutral. The blood and sufferings not only of the Saints of the nineteenth century, but also of all others from the days of righteous Abel till now, will be chargeable to you if you obey not this gospel; if you reject this gospel, your children's children, to the latest generation, will for ever bewail the choice you may make. You stand in some measure as the representative of your posterity, therefore ponder well the decision you may make. I know that you are surrounded by a knot of priests, distinguished for the wisdom of schools and seminaries; and the obstinate creeds and usages of modern christianity hold over you a threatening rod of proscription and slaughter; but except you have courage to escape, and sufficient love of truth to induce you to peril even all things for the gospel, your die is cast, and your doom is with the lost and damned for ever. I do not expect to coerce you by motives of fear, but I know that judgments will and do follow this gospel; and knowing the terror of the Lord, I persuade--I dare not say less; I would say more if the power of utterance were given me. All is not right with you; you acknowledge that you do not understand the prophets and the apocalypse; also that modern christianity is weak, divided, and contentious--not having the power and order of ancient prophets and apostles. Pause and consider well before you reject the only light that can save this generation! Your old friend and acquaintance asks you to pause. The deplorable prospect of your kindred for generations to come, who may be involved in the consequences of your rebellion, require you to pause; the interests of the denomination that look to you for spiritual guidance, require you to consider well the decision you may make. I know that you are in a strait place; Paul was once in a similar condition; but the sterling integrity of his heart saved him. He burst off the shackles of false religions, and overleaped the religious usages of ages, and received counsel and baptism at the hands of the most despised people that ever lived. But enough, perhaps, has been said; what I say to you, I say unto all men--rulers and subjects, priests and people! I have set before you life and death. If you reject the gospel, I am innocent of your blood; if you receive it, glory, and honour, and immortality await you. The apostolic fathers and the angels of God watch to record your decision. With sentiments of high respect, I subscribe myself, Your humble servant, ORSON SPENCER. FAREWELL ADDRESS. _Liverpool, December_ 20, 1847. Americans and countrymen!--Farewell! I have been exiled from your soil for cherishing the inalienable rights of man. The principles of liberty and heaven-born truth have been the exclusive cause of the lawless banishment of thousands, of which number I am one. My wife and worthy brother have fallen victims to this cruel violation of constitutional rights. For nearly two years my six motherless children, between the tender ages of six and fifteen, have been inhumanly forced into the solitary wilderness--nine months of the time dwelling in a tent, and the remainder in a floorless log-cabin--often without flour, meal, or meat, and surrounded by savages of the fiercest tribes. From easy competence reduced to want, banishment, and the severest inclemencies of a northern climate! This is a faint outline of the picture of tens of thousands who have fallen victims to the unprovoked cruelty of an ungrateful country! My honoured father, at the age of eighteen, mustered into his country's service, under the united command of Generals Washington and Lafayette, and was a youthful soldier at the siege of Yorktown, in the capture of Lord Cornwallis. My grandsire was bankrupted of thousands of dollars, held in promissory notes against the Continental government, which the great expense of the war of revolutionary freedom disqualified them ever to pay. My mother's sire was mustered among the superanuated veteran soldiers at the siege and capture of General Burgoyne. Of myself: many of my early associates are in the highest legislatures of the nation, and among the roost distinguished citizens of the desk and bar. To them, and to my countrymen at large, I offer this farewell, and this monitory counsel. Americans! your sympathy for Greece, and your liberality to Ireland, and your response to the liberal efforts of the Pope, are relieved by a sad counter-check of cruel indifference and bigoted violence to your best, most peaceful, and industrious citizens at home. The shades of Washington, Henry, and Adams are ready to burst their tombs with burning indignation, at the contempt cast upon the sacred principles of liberty which they fought to establish. The lofty scorn manifested towards the outraged innocence of your suffering countrymen, cannot escape the pity and rebuke of all patriots and freemen. By such foul deeds of inhumanity your country is mortgaged and ready to be sold. The day of final redemption will soon be passed, except a vigorous and mighty effort is made to roll back the crimson tide of lawless misrule and popular outbreak. Before our people experienced their sad disasters in the state of Illinois, they took the timely precaution, dictated by the force of alarming circumstances, to _forewarn_ every governor of the several States, and many other distinguished citizens, of the necessity of timely succour from our countrymen and rulers. Our property, liberty, and lives were in danger from systematic organization of rapacious and blood-thirsty citizens of Illinois and Missouri. The stormy clouds, which we distinctly foresaw were ready to burst in desolating fury upon our innocent heads, were distinctly pointed out to the nation. We respectfully petitioned for an asylum, in any one of the States that would grant us this boon of protection and citizenship, for which our fathers had fought and bled in the war of independence. Our petitions were barely answered, and coolly slighted. We were accounted as a people too clannish, like the ancient Hebrews, and too peculiar and exclusive, like the apostles of Palestine. We had no alternative but to commend ourselves to the God of the oppressed, and take precipitate refuge, in the dead of winter, in the wild valleys of the mountains. To the God of justice, and the great Arbiter of the destinies of nations, we look to avenge our wrongs, and chasten the nation that has been deaf to the voice of her suffering and loyal citizens. He will hear our cries and avenge our wrongs. The time has come to set judgment to the line and righteousness to the plummet. The last and noblest experiment of popular self-government, and uninspired worship, has been tried in the young and giant Republic of America! The eagle of liberty has fled to the mountains, and there perched aloft to behold the desolation of nations. Proud and enterprising nation! out-stripping all other nations in lofty bearing and onward progress, your foot has stumbled in a hand's breadth of the prize! Angels might weep at the spectacle of so sudden a fall; but God is just, and the nation that will not serve Him shall be brought low. You are weighed in the balances, and from henceforth, until you break the rod of the oppressor and redress the wrongs of the injured, your councils will be distracted, and your greatest chieftains will be at variance. Hand to hand, and toe to toe, every one against his fellow--your struggles will be sanguinary and obstinate. The people whom you have trodden down in your pride, and banished by tumultuous acts of violence, though comparatively few and but partially known, happen to be the choice ones of all the earth and the favourites of heaven. Their cause is espoused in the courts of the Lord of Hosts, even the God of all the earth. Other people, in different ages, have suffered as much, or even more than this people, but the time of recompenses had not come. The time to end all controversy, and establish a government that all nations could safely confide in, had not come. It has now come. The land of Columbus, and the promised land of Joseph, must be cleared of the briars and thorns, in order to make room for the upright of all nations to assemble themselves together, and enjoy a government of peace for a thousand years. To the mountains, oh ye who would escape the convulsive throes of a perplexed nation, and the indignant blasts of the Almighty, in these years of "recompenses!" "Come out of her my people!" Patriots of America--friends of peace--advocates of justice! all ye that fear God and tremble at his word, separate yourselves from the tents of wickedness, and flee to the strongholds of Zion. For the day of the Lord cometh that will burn as an oven. The Lord reigns in the heights of Zion. From thence his voice will go forth as in days of old, when Sinai quaked under his feet. He will plead with all flesh. He is risen up as a strong man to run a race, or as one that is full of wine. The seeming insignificance of the Saints may tend to conceal the Almighty arm that is about to be made bare, not merely to redress their wrongs, but to humble all flesh. The light of your priesthood thickens the darkness and gloom that overhang the nation, and their efforts minister a soporific that renders the necks of your countrymen passive to the executioner's axe. Descendants of Washington and Franklin! is there no hope? Must the best constitution, ever given to any uninspired nation, be made the sport of traitors and demagogues? Must the loftiest efforts at freedom and splendid nationality he crushed by a perplexing concentration of every thing humiliating to national pride and human ambition? Must the sons of venerated puritans so soon be covered with the inglorious gore of assassinations and belligerent carnage? Must thy cities be laid waste, whose lofty spires rival the mountain-tops, in courting the earliest sunbeams of the morning? Must thy daughters, the fairest workmanship of their Maker, be given to rapine and violence, when the eye of pity is turned away, and the aegis of angelic guardianship is reluctantly withdrawn? Except you bind up the broken in heart, and make restitution for robbery and rapine, and unprovoked banishment of loyal citizens, who poured out their blood as water at the voice of your governors and the mandates of your laws,--the vials of wo are in store for your unhappy country! No intercessor can stay the blast of divine indignation when the Almighty rises up to make inquisition for blood. The Most High solemnly interdicted any man to show mercy to Canaan when the cup of her iniquity was full. Jerusalem, the queen of cities! whose Temple was the pride and admiration of nations, having rejected the Saints, was made a heap of ruins under the curse of heaven. Yet there is hope for America: let her senators teach wisdom, and her officers exact righteousness, and undo the heavy burdens, and redress the wrongs of her banished. Then the fruitful field shall not become barren, nor every man's hand be turned against his fellow; and the voice of mirth shall supersede the voice of mourning. Land of my birth, and home of my fathers! my earliest impressions were devoted to your praise and glory. In my riper years I have never infringed your laws or quenched the spirit of your philanthropy. You have robbed me of my houses, and my farms, and martyred my dearest friends, and stripped me of reputation, and expelled me from your borders, without the shadow of impeachment, or of trial by jury. Contrary to my strongest predilections and educational attachments, you have sought to eradicate every vestige of my patriotism, and render frigid my warmest love to everything that endeared me to the friends and citizens of the country that was ever my pride and boast! My heart still yearns fondly over the land that was marked out in the council of Heaven to be the nursery of freedom, enterprise, and genius. And now, as I recede from your borders, and from the scenes of my toils and fond attachments with my desolate family, through extensive wilds to the mountains for safety and a home, my heart overflows and bursts with the sentiment--"Oh, that thou hadst known in this thy day the things that belong to thy peace!" In the meridian of life I go from the tombs of my fathers to build and plant, where the eagle of liberty soars aloft in the sunbeams of truth! My associates are called, and tried, and chosen; they are the virtuous and honourable of all the earth; the refuse of all nations, but accepted of God and escorted by his angels. Their bosoms beat high with every noble impulse of philanthropy and virtue; they are a magnanimous people, fitted to foster and garner up the scattered virtues of the human family, and open up a safe asylum to the oppressed of all nations; they have stood in the Thermopylae, and passed the Rubicon. The Roman Mutius could deliberately burn his hand to cinders as a token of the courage of his companions; so this people have proved, indisputably, that they possess all the elements of endurance and triumph. Their most arduous and perilous conflict is passed; and millions comforted, enlightened, and redeemed will reap the reward, and enter into _their_ labours. They are worthy. They have paid the last debt which the angel informed John must be liquidated in the blood of latter-day prophets, when the just could be avenged. Judgment is given unto them, and the richest benedictions of Heaven now await in Zion the upright and noble of all nations. With sentiments of pure benevolence, I subscribe myself Your exiled friend and humble servant, ORSON SPENCER. NIGHT OF MARTYRDOM. The following articles, on the Night of the Prophet's and Patriarch's Martyrdom, together with the suffering exit of the author's lamented wife, are inserted in this volume in order to perpetuate the memories of the "just," and render to the heavens a tribute of gratitude for their manifest interest in the tried condition of Saints on earth: Twenty-seventh of June, 1844. Eventful period in the calendar of the 19th century! That awful night!! I remember it well--I shall never forget it! Thousands and tens of thousands will never forget it! A solemn thrill--a melancholy awe comes o'er my spirit! The memorable scene is fresh before me! It requires no art of the pencil, no retrospection of history to portray it. The impression of the Almighty Spirit on that occasion will run parallel with eternity! The scene was not portrayed by earthquake, or thunderings and lightnings, and tempest; but the majesty and sovereignty of Jehovah was felt far more impressively in the still small voice of that significant hour, than the roaring of many waters, or the artillery of many thunders, when the spirit of Joseph was driven back to the bosom of God, by an ungrateful and blood-guilty world. There was an unspeakable something, a portentous significancy in the firmament and among the inhabitants of the earth. Multitudes felt the whisperings of wo and grief, and the forebodings of tribulation and sorrow that they will never forget, though the tongue of man can never utter it. The Saints of God, whether near the scene of blood, or even a thousand miles distant, felt at the very moment the prophet lay in royal gore, that an awful deed was perpetrated. O, the repulsive chill! the melancholy vibrations of the very air, as the prince of darkness receded in hopeful triumph from the scene of slaughter! That night could not the Saints sleep, though uninformed by man of what had passed with the Seer and Patriarch, and far, far remote from the scene; yet to them sleep refused a visitation--the eyelids refused to close--the hearts of many sighed deeply in secret, and enquired why am I thus. One of the Twelve Apostles, while travelling a hundred miles from the scene of assassination, and totally ignorant of what was done, was so unaccountably sad, and filled with such unspeakable anguish of heart, without knowing the cause, that he was constrained to turn aside from the road and give utterance to his feelings in tears and supplications to God. Another Apostle, twelve hundred miles distant, while standing in Fanuel Hall, Boston, Massachusetts, with many others, was similarly affected, and obliged to turn aside to hide the big tears that gushed thick and long from his eyes. Another, president of the high priests, while in the distant state of Kentucky, in the solitude of midnight, being marvellously disquieted, God condescended to show him, in a vision, the mangled bodies of the two murdered worthies, all dripping in purple gore, who said to him, we are murdered by a faithless state and cruel mob. Shall I attempt to describe the scene at Nauvoo on that memorable evening? If I could, surely you would weep, whatever may be your faith or scepticism, if the feelings of humanity are lodged in your bosom; all prejudice and mirth would slumber, till the eye of pity had bedewed the bier, and the heart had found relief in lamentation. Before another day dawned, the messenger bore the tidings into the afflicted city; the picquet guards of the city heard the whisper of murder in silent amazement, as the messenger passed into the city. There the pale muslin signal for gathering the troops hung its drooping folds from the temple spire (as if partaking of nature's sadness), and made tremulous utterance to the humble soldiery to muster immediately. As the dawn made the signal visible, and the base tone of the great drum confirmed the call, fathers, husbands, and minor sons all seized the broken fragment of a dodger, or a scanty bone, for the service that might be long and arduous before their return, or swallowed some thickened milk (as might be the case) and fled to the muster ground; the suspicious mother and children followed to the door and window, anxious to see the gathering hosts emerge from their watch-posts and firesides, where rest and food were scanted to the utmost endurance. The troops continued to arrive, and stood in martial order, with a compressed lip and a quick ear. They waited with deathly but composed silence, to hear the intelligence that _mournful spirits_ had saddened their hearts with during the night. The speaker stood up in the midst, not of an uniform soldiery of hirelings, for they had no wages; their clothing was the workmanship of the diligent domestic--the product of wife and daughters' arduous toil; their rations were drawn from the precarious supplies, earned in the intervals between preaching to the states and nations of the earth, and watching against the intrusions and violence of mobs. The speaker announced the martyrdom of the Prophet and Patriarch, and paused under the heavy burden of the intelligence. But here I must pause; my pen shall touch lightly, as it must feebly, that hallowed--that solemn and ever memorable hour! The towering indignation; the holy and immutable principle of retribution for crime that dwells eternally in the bosom of God, insensibly impelled the right hand almost to draw the glittering sword, and feel the sharpness of the bayonet's point and its fixedness to the musket's mouth. But the well planted principle of self-command, and also of observing the order of heaven and the council of the priesthood, soon returned the deadly steel to the scabbard; and the victorious triumph of loyalty to God, in committing evil doers to Him that judgeth righteously, and who hath said, "vengeance is mine and I will repay," prevailed over the billows of passion; and in the transit of a fleeting moment the holy serenity of the soldiery, depicted by an occasional tear, showed to angels and men, that the tempest of passion was hushed, and wholly under the control of the spirit of wisdom and of God. It was the most unearthly and morally sublime scene that I ever witnessed. Contemplate a city and community of 20,000 people, whose love for their leader, the Prophet of the Lord, was warm and abiding as the love of David and Jonathan, in an evil moment betrayed by a sovereign State! Under his instructions they had been taught the ways of truth and salvation--they had been gathered from remote parts, even distant islands and continents, that they might hear the word of the Lord from his lips, and build up a city where _gambling_ and _lewdness, theft_ and _drunkenness_ should have no admittance! And the life of Joseph was considered so necessary to the work of God and the welfare of the human family, that many thousands could readily have died in his stead, if that could have preserved his life. But the Governor of Illinois, the Commander-in-Chief of 80,000 organized militia, threatened the speedy demolition of the whole city of Nauvoo, if Joseph was not delivered up to him for trial on the _antiquated charge_ of treason! He made the most solemn assurance, and pledged the sacred faith of the State, that he should be kept safe and unharmed until he could have a fair and impartial trial. But oh! the cruel perfidy of that modern Nero, the governor! and the bloody butchery of the soldiery (some of whom had been disbanded and others had not), that could deliberately murder innocent and helpless men, that had surrendered at discretion, after all the strongest assurances of protection! The soldiery in Nauvoo numbered near four thousand, while those in alliance with the bloody perpetrators in the country, were not more than one-half the number. They would have been an easy prey to the merited revenge of the outraged force at Nauvoo; but that force bore the outrages with coolness and wisdom that has never been equalled by uninspired men. They governed themselves under circumstances the most extraordinary, and hearkened calmly to the voice of wisdom, when their pain and grief were almost insupportable. The soldiery on the Temple square heard, but felt that there was no adequate victim for vengeance in the county, or even in the destruction of the whole State. Some, least tender in their hearts, found relief in tears. In the houses of the Saints, aside from the soldiery, females, less competent to bear the news than husbands and fathers, in some instances lost their sanity of mind for a season; but as the sun arose and the people congregated on the green, after being exhorted to give their enemies into the hands of Him that judgeth righteously, tranquillity and order ensued. But not so with the mob. During all the bloody night their houses were hastily deserted by men, women, and children. So great was the consternation and so precipitate the flight, that even females fled in their nightclothes, almost naked, and continued their flight amid imprecations and shrieks for the distance of even fifty miles, where, exhausted and frightened, they alarmed villages, and the city of Quincy to the ringing of bells, and the speedy gathering of every person that could bear arms for their defence; but no man pursued, though "the wicked fled." DEATH OF THE AUTHOR'S WIFE. Catherine Curtis Spencer died on the 12th of March, 1846, at Indian Creek, near Keosaqua, Iowa territory, at the age of thirty-five years, wanting nine days. In one month from the time of her departure from Illinois to the wilderness, she fell a victim to the cares and hardships of persecution. The youngest daughter of a numerous family, brought up in affluence and nurtured with fondness and peculiar care as the favourite of her father's house; her slender, though healthy frame, could not endure the privation of sleep and rest, and the inclemency of the winter season (the thermometer below Zero for ten days). The change from the warm rooms of brick and plaistered walls, to that of mere canvass ceiling and roof, floored with snow and icy earth, was too much for her fragile form to endure. When, through unforseen hindrances in travelling, there was no place where sleep could visit, or food suited to the demands of nature could be administered to her or her six little children (from the age of thirteen and under), she would cheer her little innocents with the songs of Zion. The melody of her rare voice, like the harmony and confluence of many virtues in her mind, contributed on that memorable epoch of the church, to render her the glory of her husband, and the solace and joy of her children. When asked if she would go to her distant friends that were not in the church, who had proffered comfort and abundance to her and her children, she replied, "no, if they will withhold from me the supplies they readily grant to my other sisters and brothers, because I adhere to the Saints, let them. I would rather abide with the church, in poverty, even in the wilderness, without their aid, than go to my unbelieving father's house, and have all that he possesses." Under the influence of a severe cold, she gradually wasted away, telling her children, from time to time, how she wanted them to live and conduct themselves, when they should become motherless, and pilgrims in a strange land. To her companions she would sometimes say, "I think you will have to give me up and let me go." As her little ones would often inquire at the door of the waggon, "how is ma'? is she any better?" she would turn to her husband, who sat by her side endeavouring to keep the severities of rain and cold from her: "oh, you dear little children, how I do hope you may fall into kind hands when I am gone!" A night or two before she died, she said to her husband, with unwonted animation, "A heavenly messenger has appeared to me to-night, and told me that I had done and suffered enough, and that he had now come to convey me to a mansion of gold." Soon after, she said she wished me to call the children and other friends to her bedside, that she might give them a parting kiss, which being done, she said to her companion, "I love _you_ more than ever, but you must let me go. I only want to live for your sake, and that of our children." When asked if she had anything to say to her father's family, she replied emphatically, "_Charge them to obey the gospel_." The rain continued so incessantly for many days and nights, that it was impossible to keep her bedding dry or comfortable; and, for the first time, she uttered the desire to be in a house. The request might have moved a heart of adamant. Immediately, a man of the name of Barnes, living not far from the camp, consented to have her brought to his house, where she died in peace, with a smile upon her countenance, and a cordial pressure of her husband's hand about an hour previous. Many tributes to her memory, from the Twelve, and other distinguished friends, expressive of her worth and the amiableness of her life, have been communicated to the writer, which conjugal relationship forbids _me_ to insert, but which are still a comfort to the bereaved in his pilgrimage through mortality. Though prepossessing in her manners, her confiding and generous mind always made permanent the friendship that she once obtained. Her unceasingly affectionate and dutiful bearing to her husband, and her matronly diligence in infusing the purest and loftiest virtues into the minds of her children, not only exemplified the beautiful order of heaven, but made the domestic circle the greatest paradise of earth. Said a member of the high council, after her death, who had often observed her in the temple of the Lord, where she loved to linger and feast on the joys of that holy place, "I never saw a countenance more inexpressibly serene and heavenly, than hers." "'O! she was young who won my yielding heart,' No power of genius nor the pencils' art Could half the beauties of her mind portray, E'en when inspired; and how can this my lay? Two eyes that spoke what language ne'er can do, Soft as twin violets moist with early dew. In sylph-like symmetry her form combin'd, To prove the fond endearments of the mind, While on her brow benevolence and love Sat meekly, like to emblems from above, And every thought that had creation there, But made her face still more divinely fair." Her remains were conveyed to the city of Nauvoo, and there, after a few neighbours had wept, and sung, "Come to me; will ye come to the Saints that have died," and expressed their condolence to the deeply afflicted husband, buried, in the solitude of the night, by the side of her youngest child, that had died near six months before. The writer does not mourn for his dead as those that die without hope, knowing they are taken from many evils to come. He desires to dedicate the above faint sketch to his children, now in the wilderness, for the testimony of Jesus, lest time should obliterate from their young and tender minds the recollection of her person and some of her virtues, and thereby perpetuate the memory of the just, while that of the wicked shall rot. He desires the prayers of all Saints for himself and his children; and may the blessing of Almighty God rest upon all who love our Lord Jesus Christ in sincerity. Amen. LINES, _Suggested on reading the Author's first Letter in the Series_. BY MISS E. R. SNOW. "My heart is fix'd"--I know in whom I trust. 'Twas not for wealth--'twas not to gather heaps Of perishable things--'twas not to twine Around my brow a transitory wreath, A garland deck'd with gems of mortal praise, That I forsook the home of childhood; that I left the lap of ease--the halo rife With smiling friendship's soft and mellow tones-- Affection's fond caresses, and the cup O'erflowing with the sweets of social life, Where high refinement's richest pearls were strew'd. Ah no! a holier purpose fir'd my soul-- A nobler object prompted my pursuit: Eternal prospects open'd to my view, And hope's celestial torch within me burn'd. God, who commanded Abraham to leave His native country, and to offer up On the lone alter, where no eye beheld But His who never sleeps, an only son, Is still the same; and thousands who have made A covenant with him by sacrifice. Are bearing witness to the sacred truth. Jehovah speaking? Yes, as heretofore. The proclamation sounded in my ear-- It touch'd my heart--I hearken'd to the sound. Counted the cost, and laid my earthly all Upon the altar; and with purpose fix'd Unalterably, while the spirit of Elijah's God within my bosom reigns, Embrac'd the "Everlasting Covenant;" To be a Saint among the faithful ones Whose race is measur'd by their life--whose prize Is everlasting, and whose happiness Is God's approval, and to whom 'tis more Than meat and drink to do his righteous will. It is no trifling thing to be a Saint In very deed. To stand upright, nor bow Nor bend beneath the weighty burthen of Oppressiveness.--To stand unscath'd amid The bellowing thunders and the raging storm Of persecution, when the hostile pow'rs Of darkness stimulate the hearts of men To warfare: to besiege, assault, and, with The heavy thunderbolts of Satan, aim To overthrow the kingdom God has rear'd To stand unmov'd beneath the with'ring rock Of vile apostacy, when men depart From the pure principles of righteousness-- Those principles requiring man to live By ev'ry word proceeding from the mouth Of God.--To stand unwav'ring, undismay'd, And unseduc'd, when the base hypocrite Whose deeds take hold on hell, whose face is garb'd With saintly looks, drawn out by sacrilege From a profession, but assum'd and thrown Around him for a mantle to enclose The black corruption of a putrid heart.-- To stand on virtue's lofty pinnacle Clad in the heav'nly robes of innocence, Amid that worse than every other blast-- The blast that strikes at moral character, With floods of falsehood foaming with abuse.-- To stand, with nerve and sinew firmly steel'd, When in the trying scale of rapid change, Thrown side by side and face to face with that Foul hearted spirit, blacker than the soul Of midnight's darkest shade, the traitor, The vile wretch that feeds his sordid selfishness Upon the peace and blood of innocence-- The faithless, rotten-hearted wretch, whose tongue Speaks words of trust and fond fidelity, While treach'ry, like a viper, coils behind The smile that dances in his evil eye. To pass the fiery ordeal, and to have The heart laid open--all its contents prov'd Before the bar of strictest scrutiny. To have the finest heart-strings stretch'd unto Their utmost length to try their texture. To Abide, with principle unchang'd, the wreck Of cruel, tott'ring circumstances, which Ride forth on revolution's blust'ring gale. But yet, altho' _to be a Saint_, requires A noble sacrifice--an arduous toil-- A persevering aim; the great reward Awaiting the grand consummation, will Repay the price however costly; and The pathway of the saint, the safest path Will prove, tho' perilous: for 'tis foretold, All things that can be shaken, God will shake: Kingdoms, and Institutes, and Governments, Both civil and religious must be tried-- Tried to the core and sounded to the depth. Then let me be a Saint, and be prepar'd For the approaching day, which like a snare Will soon surprise the hypocrite--expose The rottenness of human schemes--shake off Oppressive fetters--break the gorgeous reins Usurpers hold, and lay the pride of man, And glory of the nations low in dust! THE END. * * * * Liverpool: Printed by R. James, 39, South Castle Street. 
46635	----	(MormonTextsProject.org). GOSPEL PHILOSOPHY, SHOWING THE ABSURDITIES OF INFIDELITY, AND THE HARMONY OF THE GOSPEL WITH SCIENCE AND HISTORY * * * * * BY ELDER J. H WARD * * * * * ILLUSTRATED WITH NUMEROUS ENGRAVINGS, * * * * * Salt Lake City, Utah: Published at the Juvenile Instructor Office, 1884. Entered, according to act of Congress, in the year 1884, by J. H. Ward, in the office of the Librarian of Congress at Washington. * * * * * PREFACE. Sectarians generally dread meeting a "Mormon" Elder in discussion, for they well know the humiliating defeat which has been the result to their compeers in hundreds of instances. But there is another class of persons who often bring formidable-looking arguments against the truths of the gospel. This class is composed frequently of persons of considerable learning, research and intelligence. They have long ago become disgusted with the absurdities of so-called Christianity; and are not slow in showing the disagreement of sectarian dogmas with the teachings of the Bible, or contrasting the Bible with supposed science. In some instances, otherwise valuable scientific works are marred by sneers at the books of inspiration. In this age of earnest thought and research into all branches of knowledge, many of these works fall into the hands of the young and hence the growth of skepticism in the minds of many. Many of the facts contained in this work have been collected from, and references made to larger works not easily accessible to the general reader. A large number of the illustrations have been designed expressly for this work, and engraved by Brother John Held, of Salt Lake City. To gather into a small compass the leading arguments of infidel writers, and to refute them by well-known facts; to show the cause of the conflict between science and religion; and to harmonize true science with the teachings of God's word, has been the design in writing this little work. That in its perusal the young may find their faith strengthened in the principles of the gospel; thoughtful minds find food for reflection, and the missionary Elder a valuable book of reference, is the earnest wish of The Author. * * * * * TABLE OF CONTENTS CHAPTER 1--ABSURDITIES OF INFIDELITY CHAPTER 2--CAUSES OF THE SUPPOSED CONFLICT BETWEEN SCIENCE AND RELIGION CHAPTER 3--FALLACIES OF SCIENTISTS CHAPTER 4--DID THE WORLD MAKE ITSELF? CHAPTER 5--OUR NEED OF REVELATION CHAPTER 6--VALIDITY OF THE NEW TESTAMENT AS SHOWN BY INTERNAL EVIDENCE CHAPTER 7--NEW TESTAMENT FACTS CORROBORATED BY SECULAR WRITERS CHAPTER 8--HISTORICAL GLIMPSES OF NEW TESTAMENT TIMES CHAPTER 9--FULFILLMENT OF PROPHECY CHAPTER 10--INFIDEL OBJECTIONS CONSIDERED CHAPTER 11--MOSES AND MODERN SCIENCE CHAPTER 12--HARMONY OF GENESIS AND GEOLOGY CHAPTER 13--SCIENTIFIC PROOFS OF SPIRITUAL LIFE CHAPTER 14--FAITH AND INFIDELITY CONTRASTED * * * * * INDEX Ancient Scientists 22, 164 Absurdities of Spiritualism 19 Anaesthetics Discovered 35 Astronomy not Exact 39 Apostles, their Character 122, 125 Atmosphere, Condition of Early 179 Aurochs not yet Extinct 188 Benefits of Romanism 23 Brahminism 16 Bruno 29 Buffon's Theory of Creation 65 Babylon, Prophecies Concerning 136,139 Books of New Testament 97 Burial Place in Catacombs 128 Bird, Earliest yet Found 196 Bird-Like Reptile 191 Bark from Coal Mine 182 Catacombs 127, 129 Calvin's Bigotry 29, 31 Constantine, Character of 93 Cosmas, Philosophy of 27 Copernicus 29 Causes of Infidelity 35, 36 Carlyle's Absurdities 77 Compte's Absurdities 83 Chesterfield's Letters 84 Coin Found at Philippi 89 Celsus, His Writings 95 Crust of the Earth 43 Comets 155, 156 Correspondence of Paine 84 Chalk Magnified 194 Climate of Coal Period 184, 198 Character of Heathen Gods 81 Disagreement of Scientists 13, 47 Dead Sea 70 Dispersion of Jews 117 Deluge, Scientific Theory of 154 Dinornis, Skeleton of 189 Development of Species 188 Eye, Section of Human 58 Errors in Astronomy 39 Egypt, Present State of 142 Errors of Romanism 25, 26 Early Vegetation 182 Extinct Birds 188, 189 Essential Conditions of Life 205 Fire-Mist, Theory of 64 Forest of Coal Period 185 Faculties of the Mind 207 Galileo 30 Geology Uncertain 41, 45 Giant Cities of Bashan 74 Gibbon's Testimony 93 Great Men Believers 212 Humboldt 33 Heathen Philosophy 79 Heathen Morals 80 Human Eye 58 Heat and Motion 178, 179 Huxley's Embryotic Theory 190 Illumination of St. Lawrence 176 Influence of Judaism 119 Jenner's Discoveries 35 Juggernaut 82, 83 Luther's Superstition 32 Light, Velocity of 156 " Various Sources of 175 " Without Sunshine 165, 166 " From the Earth 175, 176 Marcion, the Apostate 96 Milky Way 157 Modern Prophecy 149, 150 Monsters, Primeval 198 Man's Nervous System 208 Newman's Absurdities 77 New Testament Books 97 Nature in Continual Change 167 Ocean, Primeval 178 Olbers, Theory of 67 Plesiosaurius 197 Protestant Bigotry 33 Parker's Absurdities 77, 78 Plato's Code of Laws 80 Paine, his Character and Writings 84 Paul, the Apostle 102, 122 Pliny's Letters 109 Personal Appearance of the Savior 116 Prophetic Symbols 134 Prophecy Concerning Judea 144 " " Egypt 142, 143 " " Babylon 138 Protoplasm 204 Rosetta Stone 17 Revelation Progressive 72 Religion of India 15, 82 Rings of Saturn 153, 154 Reptilian Bird 192 Servetus Burned 31 Spirit Controls Protoplasm 205 Simpson, James Y. 35 Section of Earth's Crust 43 " of Human Eye 58 Solar System 66 Solomon's Knowledge 73 Saturn 153 Stars Variable 167 Sun Spots 173 Sun Inhabitable 174 Sun's Atmosphere 172 Spencer's Philosophy 206 Tertulian's Writings 104 Testimony of Tacitus 106 Trajan's Letter 111 Temple of Belus 137 Universe, Extent of 55, 158 Uintah Mountains, Section of 54 Worship of Juggernaut 82 Western Continent Upheaved 199 * * * * * CHAPTER I. ABSURDITIES OF INFIDELITY. THE PRESENT AN EARNEST AGE--AN EARNEST RELIGION REQUIRED--YOUNG MEN LIABLE TO SKEPTICISM--LITERARY FOPS--SCIENTISTS DO NOT AGREE--TESTIMONY OF SOCRATES AND PLATO--ABSURDITIES OF BRAHMINISM--ATTEMPTS OF FRENCH INFIDELS--ROSETTA STONE-MODERN SPIRITUALISM. The gospel is truly a grand system. Let us try to entertain right views concerning it. Let us enlarge our minds to grasp it, that we may, to some extent at least, conceive its greatness and appreciate its beauties. The peculiar wants of the age in which we live are worthy of deep and careful consideration. Never was there a time in the history of the race, when learning and general intelligence were so well diffused as at the present. The press is throwing off continually its millions of printed pages, which are scattered broadcast as the leaves of Autumn. Books on almost every conceivable subject can be cheaply bought; and journals, {10} magazines and pamphlets, both of a good and evil influence, attract the attention of the young. Never was there a time of more intense activity. Who can pass through the crowded streets of our cities, listen to the throbbings of the steam-engine, the hum of machinery, the appliances of electricity, gaze at the vast trains that are driven with fire and vapor along our railways, or view those magnificent structures that cross the mighty deep, without feeling that this is an earnest age? Now, this earnest, active, thinking age demands a religion that has life and power in it. Not a religion of cold formality and narrow sectarianism, but a religion that will satisfy the intellect with its truths, touch the heart with its love, sway the will with its persuasiveness, gratify the taste with its beauties and fill the imagination with its sublimities. A religion is wanted that will enlist upon its side the whole nature of man, and command his willing and devoted homage; a religion that, bearing the full impress of its Author's image, shall carry its own credentials with it; and which, clothed with all the elements of truth and righteousness, beauty and grandeur of love and power, shall be revered by all those who love the truth, and dreaded by all who love it not. This is the religion that the gospel reveals. There is no antagonism between philosophy and faith, between science and religion, whatever the seeming oppositions of the present; in reality it is perfect harmony. The gospel overwhelms, nay, rather, includes all philosophy. {11} In the life of many young men there is a period of skepticism. Then the young man is extremely liable to doubt. Then he questions all his previous convictions, challenges all his accepted opinions, and is in danger of drifting aimlessly on the wide tossing sea of unbelief, the sport of every wind of doctrine, the easy prey of every theory conceived by the ingenious brain of man. At this period his faith in God and man is liable to be swept away through a misconception of the real teachings of science, and the example of those who seek to excuse their wicked lives under the specious plea of unbelief. This period of skeptical tendency comes early in life, frequently when the young man is in college or in the schools of science, when he begins to think and act for himself. It is intelligent, earnest young men of brains and capacity who are in special danger from the skepticism of the age. Many of these young men have been trained in the Sabbath school, but at nineteen or twenty a change comes over them. They feel the strength and vigor of awakening manhood, and that impatience of authority which is characteristic of young men in this formative period of life. A young man hears of men of learning who reject religion; he reads now and then a magazine full of doubts and insinuations, and he begins to feel that all his belief is simply the result of his education, and that under other circumstances he might have been a Confucian, a Buddhist or a Mahometan. Perhaps he meets with a tolerably educated but skeptical {12} friend, who tells him in effect that religion is a fraud, that the Bible is a very good book, to be sure, but destitute of divine authority. He tells him, in a word, that these things may do for women and children to believe, but as for himself, he has put away all such belief along with his childish toys. Our young man listens to all this flippant nonsense with itching ears, until, at length, he pretends to believe the world was made by chance, is governed by chance and all things that exist are only the effects of chance. But there is a comical side to this question, as well as to many others. Prof. Agassiz wisely observes that, "men frequently talk very learnedly of what they know but very little;" and I know of nothing more irresistibly ludicrous than to see one of these so-called scientific skeptics, who scarcely knows the difference between the leg of a wasp and the horn of a beetle, and yet will assume to patronize the Almighty and talk about progress and culture as though he was the most remarkable prodigy of the age in which he lives. It is enough to disgust an honest man, to see some of these literary fops going along with Darwin's works under one arm and a case of transfixed grasshoppers and butterflies under the other, talking about Huxley's "protoplasm" and "natural selection," and "nebular hypothesis," and "biogensis," and "abigensis," all the while lisping with an "exthquithit lithp," and indicating by word, tone and gesture that all who dissent from their opinions {13} are grossly ignorant and scarcely worthy of their notice. But the greatest joke is that the scientists which they so much admire do not agree. Darwin is charging at Lamarch, Walace spearing Cope, and Herschel denouncing Ferguson. How many colors in a ray of sun-light? Seven, says Newton; only three, says David Brewster. How high above the earth is the Aurora Borealis, or Northern Light? Two and a half miles, says Prof. Lias; one hundred and sixty-five, says Prof. Tumming. La Place says the moon was not put in the right place, it should have been four times as far away; while Prof. Lionville comes up just in time and gives us the wonderful information (?) that the Creator was acquainted with His business and fixed it exactly right. How far is the sun from the earth? Less than a million miles, says Zadkiel; seventy-six millions of miles, says La Caille; eighty-two millions, says Humboldt; ninety millions, says Henderson; one hundred and four millions, says Mayer. Only a slight difference of one hundred and three millions of miles, or a good deal farther than a person could travel, at the rate of fifty miles per hour, during the next two centuries, if he could live that long. And yet, amidst all this confusion and contradiction, we are coolly asked to give up the words of inspiration and hang our hopes of the future on the miserable vagaries of self-contradicting philosophers. Another very ludicrous as well as amusing instance {14} of the folly of infidelity is the fact that skeptics will catch at almost anything upon which to hang their faith. All around us, in every grade of society, are to be found men who will tell us that the Vedas and Shasters of the Hindoos are far more trustworthy than the writings of Moses, Isaiah, Paul, Nephi or Joseph. They will tell us what sublime philosophers Brahma and Confucius were, while, at the same time, they have never read a word of their doctrines, or even seen a volume of their works. All they know is what some other truth-hating infidel has told them. But for the sake of argument let us glance at some of these wonderful writings. Socrates, one of the greatest of heathen philosophers, admits, "We must of necessity wait till some one from Him, who careth for us, shall come and instruct us how to behave toward God and toward man." Plato declares, "We cannot know of ourselves what will be pleasing to God; it is necessary that a law-giver should be sent from heaven to instruct us." And he further adds, "Oh, how greatly do I long to see that man!" (_Plato's Republic, Book iv and vi._) Who has not felt sad at the dying words of Socrates, "I am going out of the world and you are to continue in it, but which of us has the better part is a secret to all but God." Nor is the philosophy of India any better. A few years ago, when, through the labors of Oriental scholars, the Vedas and Shasters of the Hindoos were translated and printed in European languages, a great shout went {15} up from the army of infidels. "Here," said they, "is the true chronology. Henceforth the Jewish records must hide their heads." Accordingly the Shasters were, for a time, in high repute among those who knew very little about them. Now, when we remember that these much-vaunted histories profess to reach back through _ma-ha-yugs_ or epochs of 4,320,000 of our years, that a thousand of these epochs makes a _kalpa_ or one day of the life of Brahma--the nights being of the same duration--and that his life consists of one hundred years of such days and nights, we can easily see the absurdity of these histories. In these works are also the records of the seven great continents of the world, separated by seven rivers and seven chains of mountains, four hundred thousand miles high, and the history of the families of their kings, one of whom had ten thousand sons, another sixty thousand who were born in a pumpkin, nourished in pans of milk, reduced to ashes by the curse of a demon and restored to life by the waters of the Ganges. These records give statements of wonderful eclipses, comets and deluges, seven of which covered the earth, not merely to the top of these wonderfully high mountains, but even reaching to the polar star. Yet infidels have the assurance to quote these as standard works of undoubted authority, and worthy of the credence of intelligent beings. (_Duff's India, page_ 127.) Nor are the promises of the future life any less absurd than the foregoing. "Tell me," said a {16} wealthy Hindoo, who had given all his wealth to the Brahmins who surrounded his dying bed, that he might obtain a pardon of his sins, "what shall become of my soul when I die?" The priest replied, "Your soul will go into the body of a holy cow." "And after that?" he asked again. "It will pass into the body of a divine peacock." "And after that?" "It will pass into a flower." "Where, O, where will it go last of all?" cried the dying man. "Where will it go last of all? Ah! that is the question." While British infidels were admiring the sacred writings of the Hindoos, and holding them up before the world as superior to the word of God, French skeptics were busy in a similar employment. When Napoleon invaded Egypt, in 1798, he took with him a large corps of scientific men. In the ceiling of a temple at Dendera, in Upper Egypt, some of these scientists discovered a stone, tablet covered with strange characters. These characters, it was concluded, were a representation of the relative positions of the sun, moon and stars at the time the temple was built; and, calculating backwards, it was found that this could not be less than seventeen thousand years ago. This tablet was taken from the ceiling of the temple and carried away to France, and placed in the national library in Paris. Hundreds of thousands came to see the antediluvian monument, and infidel commentators were never wanting to inform them that this remarkable stone proved the whole Bible to be a series of lies. One of the discoverers, afterwards {17} a professor in the University of Breslau, published a pamphlet, entitled, "Invincible proof that the earth is at least ten times older than is taught by the Bible." During the next thirty years, scores of such publications followed; and the base slander received many additions and improvements, until it was a common saying that this stone proved that "the priests of Egypt were carving astronomy on their pyramids ten thousand years before Adam was born." It did not shake their credulity in the least, that no two of their wise men were agreed by some thousands of years, how old the stone was--that no one even knew the first principles of the Egyptian system of astronomy, and that _none of them could read the hieroglyphics_. But, in 1832, the curious Egyptian astronomy was studied, and it then appeared that this object, which had caused so much commotion, was simply a calendar stone to aid in the measurement of time; and that the positions of the sun, moon and stars were so placed to enable common observers to ascertain the beginning of the year. At length, by means of the Rosetta Stone--which furnished a key to these hieroglyphics--Champolion and others learned to read the inscriptions on Egyptian monuments. [ILLUSTRATION: Rosetta Stone, showing present and original form, and specimens of Greek, Coptic and Hieroglyphic characters.] The Rosetta Stone was discovered by the French, in 1799, at Rosetta, Egypt. When in a perfect condition it was a tablet of black basalt, three feet high, two feet five inches wide, and ten inches thick. The inscription was in three languages: {18} Coptic, Greek and ancient Egyptian hieroglyphics. On the publication of the inscriptions it was found that they were the key to the hieroglyphic characters. It was then discovered that the names of Venus, Mars, Jupiter and Saturn, were engraved on the stone, as well as the names of the Roman emperors Tiberius, Claudius, Nero and Domitian. The inscriptions revealed the fact that they had no reference to early Egyptian history. The edifice in which the first-mentioned stone was found was {19} simply a heathen Roman temple, built between the fourteenth and eighty-first years of the Christian era. Even at the present time, in the noon-day of modern science and so-called civilization, astrologers, mediums, clairvoyants and fortune-tellers by the hundred find a profitable business among those who consider themselves too learned, wise and progressive to believe in the word of God. One infidel lecturer even advertises that he will reveal to you the secrets of the future and cure you of any disease you may have, if you will only enclose in a letter a few hairs taken from your right temple and--and--a--ten dollar bill. Concerning the future life, infidels have every variety of oracles, conjectures and suppositions; but for their guesses they have no proof. The only thing upon which they seem agreed is in denying the resurrection of the body. According to their ideas, a poor, naked, shivering, table-rapping spirit, obliged to fly over the world at the sigh of any brainless fop or silly, sentimental girl, or the bidding of some brazen-faced strumpet, is all that ever shall exist of all the great and good men and women that have lived upon the earth. To such wild unreason does the mind of man descend when it rejects the gospel, for only through it life and immortality are brought to light. A year or two since, the leader of American infidels, Robert Ingersol, was called to deliver a funeral oration over the body of his brother. In that short discourse there were many beautiful sentiments: {20} but through it all, as through a transparent glass, was shown the need, which even Ingersol felt, of divine revelation and divine guidance. * * * * * CHAPTER II. CAUSES OF THE SUPPOSED CONFLICT BETWEEN SCIENCE AND RELIGION. SCIENCE AND REVELATION HARMONIZE--WANT OF REVELATION THE CAUSE OF BARBARISM--BENEFITS AND EVILS OF ROMANISM--CONFLICT CONCERNING GEOGRAPHY--PHILOSOPHY OF COSMAS--STRUGGLES OF COPERNICUS--BRUNO --GALILEO--OPPOSITION OF LUTHER--SERVETUS BURNED--PROTESTANT BIGOTRY--CAUSES OF INFIDELITY. Truth is ever harmonious. Science and religion, in the true sense of the terms, can never be in conflict with each other. The direct revelations of God to man must ever agree with the results of scientific investigation. Invention and discovery are but the unfolding of the laws, attributes and objects of nature to man's finite understanding--the action of the divine will on the minds of men. So, whether man seeks for spiritual truth through the revelations of God, or looks out upon the material world and investigates the working of physical laws, the result must be the same. A truth revealed to the sensitive, impulsive human {21} heart to-day in its full play of emotions and passions cannot be at any real variance with a truth written upon a far-off planet rolling in the depths of space, or upon a fossil whose poor life ebbed away thousands of years ago. Yet, strange to say, a conflict has been going on for years between some students of science on one side and the devotees of religion on the other. Nearly all the great and good men of the medieval or modern times have been engaged on one side or the other, and a hard contest it has been. The war has been waged longer, the battles have been fiercer, the sieges more persistent, the diplomacy more far-reaching, and the revenge more deadly than ever characterized the military campaigns of Alexander, Caesar or Napoleon. Let us then inquire into the causes of this conflict and try and understand something concerning it. In the first place we must be careful not to underrate science. On every side we see its beneficent effects. The food we eat, the clothes we wear, and the houses we dwell in depend in a great measure upon it for their existence. When we travel it is mostly by the appliances of science. The books we read are manufactured by its aid. It transmits our messages to and from our friends, and prepares the light that illuminates our streets and dwellings. It has contributed greatly to relieve human suffering and promote human happiness, and to distinguish the civilized from the savage races of the earth. And what has religion done? So long as it was {22} true and pure it was the favored child of heaven. While the true church existed upon the earth, whether Jewish or Christian, we hear of no conflict between its members and the students of science. On the other hand we find from their writings that Moses, Job, David, Solomon and Isaiah were the leading scientists of the ages in which they lived. They understood natural history, architecture, sculpture, poetry, music, botany, and in astronomy they made such progress that many of the constellations still retain the names they used, such as Orion, Pleaides, etc. (_See Job xxxviii_, 31; _Amos v_, 8.) We read of no conflict between the truths of science and the teachings of Paul, though he was one of the most learned men of the age in which he lived. On the other hand the discourse of Paul in the court of the Areopagus, was the complement or sequel of ideas already held by the most celebrated Grecian philosophers. (_See Acts xvii_, 19-23.) It was not till after the great apostasy, when the voice of inspiration had ceased, that the great conflict commenced between science and the so-called Christian church. We shall better understand this fact, when we recollect that from the time of the apostles to the ninth century, science, literature and philosophy were well nigh extinct. No schools of painting flourished, no models in sculpture were designed, no order of architecture arose, no great poem was written, and no history compiled, which have been deemed worthy to be transmitted to our times. It {23} was only when European society came largely in contact with Jewish and Saracen influences during the wars of the Crusades and in contact with the Jews and Saracens of Spain, that any decided advances were made. As if to mark out to the world the real cause of its intellectual degradation, the regeneration of Italy commenced with the banishment of the popes to Avignon. Their exile continued more than seventy years; and during their absence, so rapid was the social and intellectual progress that on their return to Rome, they found it impossible to make any successful resistance, or to restore the old condition of society. Yet even in her apostatized condition the Catholic church did much for the amelioration of society. At the commencement of the fourth century of the Christian era, a cloud of more than Cimmerian darkness overshadowed western Europe. It was then occupied by wandering savages. The period embraced in the next thousand years greatly improved its condition. It was during this period that the population were organized into families, communities and cities. Those centuries found it full of bondmen--they left it without a slave. Where there had been trackless forests, there were now farms, orchards and villages. Instead of bloody chieftains drinking out of their enemies' skulls, there were parish priests teaching the masses the crude beginning of religious thought. Instead of gladiatorial combats, which characterized ancient Roman civilization, there were {24} thoughtful men gravely pondering the problems of free agency and moral responsibility. Enveloped as she was by the evils of the times, the Catholic church gave rise to many improvements. She taught the doctrine of an ultimate accountability for personal deeds, of which the ancient inhabitants of Europe had very indistinct perceptions. Under her direction the brotherhood of man was taught as it had never been before, and was illustrated, not merely by individual acts of charity, the memory of which is soon forgotten, but also by the establishment of permanent institutions, such as hospitals, alms-houses, schools and asylums for the relief of the afflicted, for the spread of knowledge and the succoring of the oppressed. Many of her high dignitaries, and even popes, were men who had risen from the humbler ranks of society. These men, true to their instincts, were often the champions of right against might. In an age of tyranny, the very organization of the church was essentially republican. It thus paved the way for modern representative governments, and prepared the minds of men for their introduction. Still it was not over nations and communities that Rome showed her chief power, but in her control of domestic and individual interests. History presents no record like hers. Her pontiffs in the quiet halls of the Vatican could equally take in a hemisphere at a glance or examine the private character of any individual. Was there a rebellion in Spain? Her agents informed her of {25} it. Was there an obscure philosopher in Germany writing down the results of his investigations? She also knew it. While she restrained the power and tyranny of kings by her influence, she also relieved the hungry beggar or wandering minstrel at the monastery gate. In all Europe there was not a man too obscure, too insignificant or too desolate for her. Surrounded by her solemnities every one received his name at her altar, her bells chimed at his marriage and her knell tolled at his funeral. By her confessionals she extorted from him the secrets of his life, and by her penances she punished him for his faults. In the hour of sickness and trouble her servants sought him out, teaching him to place his trust in God, and strengthening him for the trials of life by the example of the good and faithful of former days. And when at length his lifeless body had become an offense, even to his friends, she received it into her consecrated ground, there to rest till the resurrection morning. She raised woman from nearly the condition of a slave and made her the equal and fit companion of man; and in turn, received a recompense by a firm friend in every home. In an age of bloodshed and plunder she lifted up her hand in defense of the weak, and made her sanctuaries a refuge for the despairing and oppressed. But here arose the difficulty. The so-called Christian church by apostasy had lost the key of revelation. Her decisions depended not upon the voice of inspiration but upon the musty parchments of the past. Claiming to be the church of {26} God, she regarded her decisions as infallible and irrevocable, her teachings as beyond question. Her ideas were crystalized; her philosophy, if indeed it was worthy of that name, was stationary, as must be the case with all systems reposing on a final revelation of God. In the domain of the Catholic church during the space of a thousand years, namely from the time of the apostles to the eleventh century, not a book had been written, not a painting executed, nor statue sculptured of sufficient merit to rescue the name of the author from oblivion. Throughout the length and breadth of Europe there fell a dark cloud of intellectual stagnation, an invisible atmosphere of oppression ready to break down morally and physically whatever opposed its weight; except where a few feeble rays of light were kept flickering by the efforts of Jewish and Mahometan scholars. She at once disclosed her human and denied her divine origin by attempting to force fixed laws on society in the presence of higher truths and advancing civilization. The first great conflict was in reference to geography--the shape and surface of the earth. When science disclosed the fact that the earth was round, there was a great commotion, and so much the more since it was by Mahometan scholars that the discovery had been made. It was asked, "Can any good thing come out of Nazareth?" In other words, "Is it possible for vile Mahometans to understand and teach such a truth when it is not yet known to the assumed church of God?" At {27} once the war-spirit became fierce and hot. The great writer Eusebius treated the doctrine with contempt. Lactantius asks, "Is there any one so senseless, as to believe that there are men whose footsteps are higher than their heads? That the crops and trees grow downwards? That the rains, snow and hail fall upward to the earth?" (_For further particulars see Whewel's Hist. Induct. Sciences, Vol. I, page_ 196.) At this stage of the controversy, Cosmas Indicopleustes, by direction of the Catholic church, undertook to give a description of the earth. According to Cosmas, the universe is in the form of an immense box, twice as broad as it is high and twice as long as it is broad. At the bottom of this box lies the earth, surrounded by four great seas or oceans. At the outer edges of these seas, rise immense walls, which support the vault of heaven, even as the walls of a house support the roof; and thus walls and vault shut in the earth and all the heavenly bodies. This vast box he divides into two compartments or stories. In the lower one men were said to live, and sun, moon and stars to move. The upper one was said to be the abode of God and angels, whose principal work was to push and pull the sun and planets to and fro, and to open the windows of heaven, and thus regulate the quantity of rain. The ignorance or impudence of Cosmas can only be partially imagined, when we recollect that he supported his theory by reference to the Bible, and quoted _Genesis i_, 6; _Job xxvi_, 11; _Psalms cxlviii_, 4; _Isaiah xl_, 22. All the sublime poetry and {28} beautiful imagery of these texts were thus debased to give credence to the wild vagaries of this ignorant man. Space will not permit us to follow this contest in all its phases: suffice it to say that so late as the fourteenth century Cecco d' Ascoli was burned alive for asserting his belief in the rotundity of the earth. (_See Neander's History of the Christian Church, Vol. II, page_ 63.) The student of history will also remember how Columbus at the great council of Salamanca was overwhelmed by texts of scripture wrested from their rightful meaning. It was only after the successful navigation of the earth, by Magellan's ship, the _San Vittoria_, that Rome ceased to persecute the adherents of this doctrine. In all this contest Rome's dogmas only resulted in injury to herself. The authority of the scriptures was not in the end weakened, but rather strengthened; but to thinking men, Rome's claim of divine right to interpret the scriptures was of little value. Rome had been "weighed in the balances and found wanting." It was therefore in a scientific not less than a religious point of view that many leading minds looked with favor toward that great religious, movement known as the Reformation. While Luther, Calvin and Zwingle were busy denouncing the corruptions of the Romish church, the forces were preparing for the second great conflict between science and so-called religion, namely, that concerning the motion of the earth. Copernicus lived at the same time as Luther, and died {29} two years before him. His was as brave a life as ever lived in story. For thirty-six years, at the very time the Protestant struggle was raging, he was working at that immortal book, _De Revolutionibus Orbum_, in which he so clearly demonstrates the motion of the earth, and the revolution of the planets around the sun. But he dared not print it for many years. If he published it at Rome, it would fall into the hands of the Inquisition; if he caused it to be printed in Germany, there were the Protestant leaders no less hostile; if he sent it to Switzerland, there stood Calvin and Zwingle ready to burn it. At length the work was ready for the press. By the entreaty of the Romish Cardinal Schomberg, and with many apologies, Copernicus ventured to publish it. He was now old and feeble. Patiently he waited at death's door to see a printed copy. At length the long looked-for copy arrived, he saw it, composed himself and died, 1543. Seven years after the death of Copernicus, was born that strange mortal, Giordano Bruno. For teaching the rotation of the earth he had to flee to Switzerland. But Calvin held power there and Bruno was soon obliged to leave. Driven in succession from England, France and Germany, and, like Noah's dove, finding no rest for the sole of his foot, he at length ventured to return to Italy. He was arrested in Venice, and after eight years of solitary confinement, was burned at Rome, February 16, 1600. When the atrocious sentence was passed upon him, he nobly replied, "Perhaps it is with {30} greater fear that ye pass this sentence upon me than I receive it." Meanwhile Galileo was prosecuting his studies at Florence. In May, 1609, he made his first telescope and pointing it toward the heavens saw the satellites of Jupiter and the phases of Venus. These were two of the weightiest arguments that had as yet been presented in favor of the Copernican theory. Already Galileo began to encounter vulgar indignation which accused him of impiety. In 1611, Galileo publicly exhibited the spots upon the sun. This only excited the rage of his persecutors. Goaded by opposition he wrote a letter, in 1613, to the Abbe Castelli, showing that the scriptures were given for our salvation, and not to teach astronomy in particular. This was repeating Bruno's offense. Galileo was brought before the Inquisition, and, after years of imprisonment, only saved his life by denying the great truths he had discovered. He died 1642, in the seventy-eighth year of his age, the prisoner of the Inquisition. But religious bigotry did not end there. It tried to follow him beyond the grave, disputing his right to make a will and denying him burial in consecrated ground. Nor were the leaders of the Protestant cause less bitter. In reference to Copernicus, Luther declared, "People give ear to an upstart astrologer, who strives to show that the earth revolves;" and again, "This fool (Copernicus) wishes to reverse the whole system of astronomy." Melancthon, in his treatise _Initia Doctrinea Physicae_, says, "The eyes are the {31} witnesses that the heavens revolve about the earth in the space of twenty-four hours," and adds, "Now it is a want of decency to assert publicly the notions of Copernicus;" and Zwingle declares, "The earth can be no where, if not in the center of the universe. It is a part of a good mind to accept the truth as revealed by God, and acquiesce in it." (_See Geschichte des Materialismus, Vol. I, page_ 217.) [ILLUSTRATION: BURNING OF SERVETUS.] Further, Calvin proved the darkness of his own mind when he put to death that celebrated philosopher and physician, Michael Servetus, whose greatest crimes were that in religion he denied the absurd dogma that the Father, Son and Holy Spirit are three separate and distinct beings and yet one and the same person; and in science he had partially succeeded in discovering the circulation of blood. The circumstances were also of the {32} most atrocious character. Servetus was roasted for two hours in the flames of a slow fire made of green wood. Meanwhile he was begging for the love of God that they would put on more wood or do something to end his torture. So also in superstition the Protestants were not a whit behind the Catholics. In presence of the Protestant king, James I., of England, it was declared that Agnes Sampson with two hundred other witches had sailed in sieves from Leith to North Betwick church to hold a banquet with the devil. It was also said that the witches had baptized and then drowned a black cat, which caused a terrible storm in which the ship that carried the king narrowly escaped being wrecked. King James and the high church dignitaries who formed his privy council, believed the accusation and condemned the poor woman to the flames. The leaders of German Protestantism were Luther and Melancthon, yet even they were victims of the grossest superstition. They believed that in the Tiber, not far distant from the pope's palace, a monster had been found having the body of a man, the head of an ass and the claws of a bird of prey. After much speculation and searching of their Bibles, they concluded it was a manifestation of God's anger against Rome, and they wrote a pamphlet about it. (_See Buckle's Hist. of Civilization._) It is a quite common error to suppose these persecutions to have emanated from the papal power exclusively. When we read of Copernicus escaping {33} persecution only by death, of Bruno, burned alive as a monster of impiety, of Galileo imprisoned and humiliated as the worst of misbelievers we are apt to look upon these things as the effect of Romish intolerance. But we should not forget that Kepler who stands pre-eminently conspicuous, who lead science on to greater victories than either Copernicus or Galileo, who thought and spake as one inspired--even he was hunted alike by Protestant and Catholic. Nor was this feeling of intolerance confined to any particular age. On the contrary we behold its continuance even to our own times. In Protestant England so late as 1772, the celebrated Dr. Priestly was not permitted to accompany the famous expedition for scientific discovery under Captain Cook, because he did not believe in the doctrine of the Trinity as taught by the Church of England. On the 10th of May, 1859, was buried Alexander Von Humboldt. His labors were among the greatest glories of this century, and his funeral one of the most imposing of modern times. Among those who did themselves the honor of following his remains to their last resting-place was the present emperor of Germany. But no minister of any sect was present except the officiating clergyman and a few others who were considered as not in good standing in their respective churches. By these instances and many others it might be shown how has been wrought into the very fibre of modern society that pernicious idea that there is a necessary antagonism between science and religion. {34} The lessons thus taught were clear and convincing. Many intelligent minds saw that Protestants as well as Catholics lacked not merely the charitable spirit of the gospel, but likewise that knowledge and authority, which are the certain results of divine revelation. The result was soon apparent. A violent reaction followed. Germany, the birthplace of the Reformation, is now the stronghold of infidelity. And why was this? What was it that made large numbers of the best men in Europe hate both the Catholic and Protestant religions? Why did Ricetto, Bruno and Servetus in the hour of martyrdom turn with loathing from that sacred emblem, the crucifix? The reason was simply this: So-called Christianity had been made to them identical with the most horrible oppression of mind, because they who had assumed to represent Christianity had misrepresented it. In other words, the absurd theories, rigid dogmas and heathenish superstitions of apostate Christianity bore no more resemblance to the benign and heavenly principles of the gospel, than an ancient Egyptian mummy, with its shrunken skeleton and ghostly visage, bears to the person of a living being in the meridian of his mental and physical powers. (_See appendix to Vol. IV. Histoire des Mathematiques._) Did space permit it would be easy to show that the Protestant sects have opposed scientific truth as bitterly, and been overthrown as completely as Rome has ever been. Not merely in the examples {35} of geography and astronomy, but also in chemistry and natural philosophy, as shown in the imprisonment of Roger Bacon and John Barillon; in anatomy and surgery as illustrated in the persecutions against Versalius, the great anatomist of the sixteenth century. Nor was it merely in the olden times that this opposition was manifest. Scarcely eighty years have passed since Jenner, the discoverer of vaccination, barely escaped with his life from the persecutions of leading religionists in Protestant England, for conferring upon mankind the knowledge of prevention of a horrible disease. So, also, in 1847, James Y. Simpson, the eminent Scotch physician, who did so much to alleviate human suffering by means of anaesthetics, was denounced throughout Europe and America by the leading Protestant ministers. The persecutors seemed to forget that, in the first surgical operation of which we have record, God caused a deep sleep to fall on Adam. (See _Genesis ii._, 21.) So, also, in geology, scarcely forty years have elapsed since both Protestant and Catholic leaders were denouncing that science as a "dark art," "infernal artillery," and "an awful evasion of the testimony of revelation." While such honored names as Prof. Sedwick, Edward Hitchcock, Louis Agassiz and Mary Somerville were denounced coarsely by name for those studies which unfold the wonders of creation, and illustrate the goodness of our Heavenly Father--studies that have made their names honored throughout the world. (See _Silliman's Journal_. Vol. 30, page 114.) {36} And what has been the result of all this? In the older nations have come forth, by natural reaction, the most formidable enemies the so-called Christian church has ever known. Of these Voltaire and Renan may be considered types, and there are many signs that the same causes are producing similar results in our own country. Yet Renan, Bennet and Ingersol are not haters of truth. Rather may it be said, they hate counterfeits and are indignant at the assumptions of apostate Christendom. In their impetuosity they have rushed into the other extreme, and demand for science more than she can rightly claim. * * * * * CHAPTER III. FALLACIES OF SCIENTISTS. IGNORANCE OF SKEPTICS--ERRORS IN ASTRONOMY GEOLOGY NOT RELIABLE--SCIENTISTS DISAGREE--TESTIMONIES OF HUGH MILLER--HUMBOLDT --LYELL--SECOND-HAND KNOWLEDGE--OUR NEED OF FAITH. "A little or superficial knowledge may incline a man's mind to atheism; but depth in philosophy bringeth him back to religion." So said Francis Bacon, one of the world's greatest philosophers, and history has proved his saying to be true. The {37} great lights of the scientific world, such as Columbus, Copernicus, Galileo, Kepler, Newton, Herschel, Agassiz, Rosse or Proctor, all have cherished a reverence for religion. On the other hand, it is generally third or fourth rate men of learning, or those whose impetuosity is greater than their judgment, who ever attempt to achieve distinction as infidel lecturers. Men who have failed in their business for want of capacity, frequently turn misanthropes and denounce truths and men that they have not brains enough to comprehend. True, apostate Christianity has been "weighed in the balances and found wanting," but does that prove that there is no vital, no divine religion that will satisfy the intellect of man with its truths, and touch the heart with its love--a Christianity which, bearing the full impress of its Author's image, shall take its place among the various forces at work in society and eventually subordinate them all? Nay, verily! As well might we say that because there are counterfeit bank bills in existence, therefore, none are genuine. One cannot help being amazed at the cool impudence with which infidels take for granted the very points to be proved, and set aside, as unworthy of serious examination, the most authentic records of history and facts of science. When skeptics, who are determined not to believe in the Bible, find the historical evidences of its genuineness, authority and inspiration impossible to be overthrown by ridicule or sophistry, they turn their attention to some other mode of attack; and, of {38} late years, they have ransacked the whole circle of sciences hoping to find a more powerful weapon. Especially has every new discovery been hailed by skeptics as an ally to their cause, until further acquaintance has proved that it was not so. Thus, when geology began to upheave its titanic form it was eagerly greeted by skeptics; but now that they have discovered the proofs it gives of a Creator they are getting shy of its acquaintance. It is, therefore, worth while to enquire, is science really so positive as these persons pretend? Or, is it true that the students of the physical sciences have no certain knowledge of their theories? We need not here speak of the disputes between Herschel and Ferguson, Newton and Brewster, La Place and Lionville. Rather let us begin with the most positive of all sciences. _Mathematics_--the science of magnitude and numbers--and note a few things concerning it. Upon reflection, it is surprising how few subjects are capable of a mathematical demonstration. The mathematician may demonstrate the size and properties of a triangle, but he cannot demonstrate the continuance of any actual triangle for one hour, or one minute after his demonstration. A mathematical proof admits of no doubts or contingencies. A man may calculate the force of the wind, but he cannot tell how long it will continue to blow in that direction, whether it will increase to a hurricane or subside to a calm. He may count the revolutions of an engine, but he cannot test its extreme power, or prove its continued {39} existence for a single hour. How many of the most important affairs of life can be demonstrated by means of the multiplication table? It would be safe to say not one in ten. Again, mathematics frequently deal with purely ideal figures, which never did or never can exist. There is not a mathematical line--length without breadth--in all the universe. On careful examination, we find that there are no mathematical figures in nature. We speak of the earth as a sphere, but it is a sphere pitted with hollows as deep as the ocean, and crested with protuberances as high as the Andes or Himalayas, in every conceivable irregularity of form. There is not an acre of absolutely level ground on the face of the earth; even its waters pile themselves up in waves, or dash into breakers, rather than remain perfectly level for a single hour. The microscope reveals the fact that the pearl is proportionally rougher than the surface of the earth, and the dew-drop is no nearer round than a pear. When we speak of the orbits of the planets as elliptical or circular, it is only in a general way; just as we speak of a circular saw, the outline of its teeth being regularity itself, as compared with the motions of the planets in their orbits. So also with _Astronomy_, it is far from being an exact science. From the comparative simplicity of the forces with which it has to deal, and the approximate regularity of the paths of the heavenly bodies, it may be regarded as the science in which the greatest possible certainty is attainable. {40} It opens, at once, the widest field to the imagination, and the noblest range to the reason; it has attracted the most exalted intellects to its pursuit, and has rewarded their toils with the grandest discoveries. Lest we should ascribe to the discoverers of the laws of the universe, the glory due to their Creator, let us glance at some of the errors of astronomy. Sir John Herschel, than whom none has a better right to speak on this subject, devotes a chapter to the "Errors of Astronomy." "No philosophical observation or experiment is absolutely accurate. The error of a thousandth part of an inch in an instrument, will multiply itself into thousands and millions of miles according to the distance of the object." To begin at our own little globe, where exactness is more easily attained, than among distant planets, we find that two of the greatest astronomers, Bessel and Newton, differ from each other in the measurement of the diameter of the earth fully eleven miles. So also the diameter of the earth's orbit is uncertain by 360,000 miles. Now the diameter of the earth, and the diameter of its orbit are the very foot rule and yard stick, as it were, by which astronomers measure the heavens. (_See Humboldt's Cosmos, Vol, I. page 7, and Vol. IV. page 477._) "Let us then be candid," says Loomis, "and claim no more for astronomy than is reasonably due. When in 1846 the great astronomer Le Verrier announced the existence of a planet hitherto unseen, and when he assigned to it its exact position {41} in the heavens, and declared that it shone like a star of the eighth magnitude, not an astronomer of France, and scarcely one in Europe had sufficient faith in the prediction to prompt him to point his telescope to the heavens." So also geology, one of the most recent of the sciences, and in the hands of infidel nurses one of the most noisy, has been found to be unreliable in many particulars. True a wonderful outcry has been raised about the antagonism between the records of the rocks, and the records of the Bible. But no one has yet succeeded in proving such an antagonism; for the plain reason that neither the Bible nor geology says how old the earth is. They both say it is very old. The Bible says, "In the beginning God created the heavens and the earth." The term here translated "in the beginning" signifies, as every Hebrew scholar knows, a period of such remote antiquity, that in Bible language it stands next to eternity. Now if the geologist could prove that the earth is a thousand million years older than the time when Adam appeared upon it, this would contradict no statement of the Bible. So when infidels come to us with their geological theories about the manner in which God made the earth, or in which the earth is said to have made itself, and how long it took to do it, and tell us that they have scientific demonstration from the rocks that the Bible is false, we surely have a right to enquire into the foundation of these theories upon which they have built such startling conclusions. Now it is remarkable that every infidel {42} argument is based not upon the _facts_, but upon the _theories_ of geology. But how does our infidel geologist set about his work of proving that the earth has any given age, say a thousand million years? Why he simply commences with a theory or supposition. Yet a demonstration must rest upon facts, it admits of no suppositions. In examining the crust of the earth we find a great many layers of rocks, one above the other, evidently formed below the water, some of them out of the fragments of former rocks containing bones, shells and casts of fishes and tracks of the feet of birds, made when these rocks were in the state of soft mud. These layers form what is termed the crust of the earth, and are altogether several miles in thickness. Yet not one of these layers gives us the element of time. They announce to us successive generations of animals and plants; but they do not tell us how long these generations lived. We have every reason to believe that the condition of the world was very different then, from what it is now; not only as regards its temperature, of which we have many proofs that it was much higher than at present; but likewise in regard to the density of the atmosphere and the distribution of water on the surface of the globe. All these conditions indicate that both animal and vegetable life were then far different from what they are now, as the fossil remains of those animals and plants abundantly and unquestionably prove. But in all this we have no means of determining the duration of those species. The various species of plants and animals may have flourished during a period of a thousand, a million, or a thousand million years for all we know. {43} [ILLUSTRATION: SECTION OF THE CRUST OF THE EARTH] RECENT DEPOSITS--Showing remains of animals still existing. QUATERNARY--Showing remains of some extinct and some living species. First appearance of deciduous trees, (those that drop their leaves in autumn) showing alternations of heat and cold. Remains of vertebrates (animals having back bones) of the more perfect species. Mammals, (milk-giving animals); carnivora, (flesh-eating animals), monkeys, etc. First appearance of birds and land monsters, megatheriums, mammoths, etc. CRETACIOUS ROCKS--Age of reptiles and amphibious monsters, as iguanodons, saurians and crocodiles. CARBONIFEROUS ROCKS--Age of coal formation; first indications of reptiles, numerous amphibious animals--supposed uniform climate. SUB-CARBONIFEROUS--First traces of amphibious animals. First traces of cone-bearing trees, pines, ferns, etc. First fishes; first vertebrates; numerous shell fish; limestone strata. Chalk measures; sandstone strata, SILURIAN ROCKS--Few traces of life; old red sandstone. HURONIAN ROCKS--No traces of life; gneiss, quartz, felspar, mica. LAURENTIAN Rocks--Granite. {44} Here is a problem exactly similar. On examination we find that a certain house is built on a foundation of well-cemented concrete three feet deep, that it has ten courses of stone in the basement, forty courses of brick in the first story, thirty-six courses in the second, thirty-two in the third; with a roof of nine inch rafters, covered with inch boards, and an inch and a half layer of coal-tar and gravel; now tell us how long was the house in building? Why the very school-boy would laugh at the absurdity of such a question. He would say, "How can I tell unless I know where the materials were obtained, how they were conveyed, how many workmen were employed, and how much they could do in a day? If the rock had been brought from a distance, the brick to be made by hand, the lumber all dressed with a handsaw and jackplane, and all the work done by a slowgoing jobbing contractor who employed only three or four men--why, they would not get through in a year. But if the rock was found in excavating the cellar, if the brick were made by machinery and near at hand, the lumber dressed by steam saw and planing mills, and thirty or forty workmen employed, it might be all finished in a month." So the geologist ought to say, "I do not know either the source of the materials of the earth's strata nor the distance from which they were conveyed to their present position, nor the forces which were employed in changing them from their {45} primitive elements to the forms in which we now see them; therefore I cannot tell the time required for their formation. If the crust of the earth was originally fused into granite by intense heat, and this granite has been thrown up into vast mountains by the internal heat of the earth; and in turn, these mountains have been slowly worn away, by the action of wind, rain and frost, and conveyed down to the shores of the primeval ocean, by the still slower agency of mountain torrents and rivers; and if these deposits having first been the home of various species of animals and plants have hardened into rock which in turn has been heaved up by volcanic forces--if this was the mode of creation, hundreds of millions of years may have been required to produce the effects we now see upon the surface of the globe. "But if the crust of the earth originally consisted of the various elements of which granite and other rocks are composed, if (as is generally conceded, granite is the lowest in the scale of all the rocks with which man is acquainted,) the granite was fused into its present condition by the intense heat generated by the chemical action of these elements upon each other, and if the overlying strata were consolidated by the vast pressure of a universal ocean, as is generally conceded to have covered the earth at a certain geologic period, and if these rocks were baked by their own chemical heat or by the continuous heat of the underlying granite, while the cooler temperature of the water above prevented the upper strata from becoming {46} so solid--then, under such circumstances, a very few centuries might suffice." (_See Lyell's Principles of Geology, chapters_ 12 _and_ 32.) Until these indispensable preliminaries are settled, geology can make no calculations of the length of time occupied by the formation of the strata. Again, all geological computations of time are made upon the supposition that only the same agents were then at work which we now see, that they wrought with the same degree of force and produced the same results though working under widely different conditions. For example, suppose it now takes a year to deposit mud enough at the bottom of the sea, to make an inch of rocks, and _if mud was deposited no faster_ in those remote ages, then the rocks would be as old as there are inches in the eight or nine miles depth to which the strata extends. But how can we prove that mud was deposited at the same rate then as now? And so the whole fabric of geological chronology vanishes into a mere unproved notion, based upon an _if_. It is truly astonishing that any sober-minded person should allow himself to be shaken in his religious convictions by the alleged results of a science so unformed and imperfect, as geologists themselves acknowledge their favorite science to be. Thus Hugh Miller admits, "There are no calculations more doubtful than those of the geologist;" and again, "It furnishes us with no certain clue by which to unravel the unapproachable mysteries of {47} creation." (_See Footprints of the Creator, page_ 313.) These mysteries belong to the wondrous Creator, and to Him only. Men attempt to theorize upon them, and to reduce them to law; but all nature rises up against them in their presumptuous rebellion. A stray splinter of cone-bearing wood, a fish's skull, the skeleton of a reptile, the tooth or jaw of a quadruped, all or any of these things-- weak and insignificant as they may seem--when found imbedded in the strata of the rocks, become evidence too strong for man and all his theories. These puny fragments in the grasp of truth become weapons as irresistible as the dry bone in the hand of Sampson of old; and our slaughtered theories lie piled up heaps upon heaps before them. Then, again, they are quarreling about the leading principles of the science. Hopkins attempts to prove that the crust of the earth is eight hundred miles thick, while Humboldt asserts that it is less than twenty-four. As the temperature increases one degree for every forty-five feet we descend into the earth, so, at that rate, in less than twenty-four miles the heat would be so great as to melt iron and almost any known substance. But here, again, they differ. Wedgewood declares that iron melts at 21,000 degrees Fahrenheit; while Professor Daniels is positive that it melts at 2,786 degrees, Fahrenheit. Only a slight difference of 18,214 degrees. But then comes the great question: if granite is the lowest layer in the strata, what is below the {48} granite? De Beaumont affirms that "the whole globe, with the exception of a thin envelope--much thinner in proportion than the shell of an egg--is a melted mass kept fluid by heat, but constantly cooling and contracting its dimensions and occasionally cracking and falling in, and squeezing upwards large portions of the mass, thus producing those folds or wrinkles which we call mountain chains." On the other hand, Davy and Lyell think that "we may perhaps refer the heat of the interior to chemical changes going on in the earth's crust." So much for the uncertainties of geology. If space permitted, it would be easy to go over other sciences and show similar uncertainties in them all. It is worthy of notice that the uncertainties of science increase just in proportion to our interest in it. About what does not concern us, it is very positive; but very uncertain about our dearest interests. The astronomer may calculate with considerable certainty the movements of distant planets with which we have no intercourse; but he cannot predict the heat or cold, clouds or sunshine, and other phenomena continually occurring on our earth. The forces of heat may be measured, to some extent, but what physician can measure the strength of the malignant fever that is destroying the life of his patient. The chemist can thoroughly analyze any foreign substance, but the disease of his own body, which is bringing him to the grave, he can neither weigh, measure nor remove. Science is very positive about distant {49} stars and remote ages, but stammers and hesitates about the very lives of its professors. If such are the uncertainties of science to the actual investigators, what shall we say to him who has learned his science at school? When we meet with such an infidel, who denounces religion while he extols the certainties of science, would it not be well to ask a few questions such as the following? Have you personally measured the diameter of the earth, observed the transit of Venus, or calculated the distance of the moon? Or, further, would you feel yourself competent to perform such labor; or is it possible that, after all your boasting, you have taken your science at second-hand, and on the testimony of another? Again, perhaps you are a student of the stone book (as scientists sometimes call the strata of the earth's crust), with its enduring records graven in the rock forever; and perhaps you profess to believe that under these ponderous strata the Bible has found an everlasting tomb! But how many of the volumes of this stone book have you perused personally! Have you ever visited the many localities in our own country, to say nothing of the instructive lessons to be learned from the strata of England, Scotland, Wales, the Himalayas, the Andes and the Lauretian rocks of Canada, where the different formations are to be seen? Have you personally excavated from their beds, the various fossils that form, as it were, the very alphabet of the science; or, is it possible that all you know of geology is from the specimens of collectors, and the statements {50} of lecturers aided by maps of ideal stratification in rose-pink, brimstone-yellow and indigo-blue? But perhaps you are a chemist, and proud, as most chemists are, of the accuracy attainable in that most demonstrative science. But how much of it is really science to you? Of the nine hundred and forty-two substances mentioned in Turner's Chemistry, how many have you analyzed? Could you truthfully say one-half, one-fourth, or even one-tenth? Much less, would you face the laughter of a college class, to-morrow, upon the experiment of taking nine out of the nine hundred, reducing them to their primitive elements, and giving an accurate analysis of their component parts? In fact, do you know anything worth mentioning of the facts of science upon your own knowledge, except those of the trade by which you make your living? Or, after all your boasting about scientific certainty, is it true that you have been obliged to receive your science upon faith, at second-hand, and on the word of another, and to save your life you could not tell who that other is, or even name the discoverers of half the scientific truths you believe? Therefore, whatever precision may be attained by scientific men--and we have seen that it is not much--it is very certain you have none of it. The very best you can have to wrap yourself in is a second-hand assurance, grievously torn by rival schools, and needing to be patched every month by later discoveries. {51} But this is not all. Most sciences are not only uncertain, but also insufficient. We demand the knowledge of truths of which science is profoundly ignorant. Of all the great problems and precious interests which belong to me as a mortal or immortal being, science knows nothing. I ask her whence I came. She points to her pinions stretched over the abyss of primeval fire, her eyes blinded by its awful glare, and remains silent. I inquire what I am; but the strange and questioning _I_ is a mystery which she can neither analyze nor measure. I tell her of the voice of conscience within--she never heard it and does not pretend to understand it. I tell her of my anxieties about the future--she is learned only in the past. I inquire how I may be happy hereafter--but happiness is not a scientific term, and she cannot even tell me how to be happy here! Poor, blind science! Further still, all our dearest interests lie beyond the domains of physical science, in the regions of faith. Science treats of things--faith is confidence in persons. Take away the persons and of what value are the things? The world becomes at once a vast desert, a dreary solitude. I can live, and love, and be happy without science; but not without companionship whose bond is faith. In its sunshine alone can happiness grow. It is faith sends man out in the morning to his work, nerves his arms through the toils of the day, brings him home in the evening, gathers the children around the table, inspires the oft-repeated efforts of the little prattler to ascend his parent's knee, clasps the chubby arms {52} around his neck, looks with the most confiding innocence into his eye and puts forth the little hand to catch his bread and share his cup. Undoubting faith is happiness even here below. Need we marvel, then, that man must be converted from his pride of empty, barren science, and casting himself with all his powers into the arms of faith, become as a little child before he can enter into the kingdom of heaven? * * * * * CHAPTER IV. DID THE WORLD MAKE ITSELF? MANIFESTATIONS OF POWER--MOUNTAIN CHAINS--PHENOMENA THE EFFECT OF CAUSE--EXTENT OF UNIVERSE--MANIFESTATIONS OF DESIGN--THE HUMAN EYE--MATTER INERT--DID THE PAVING-STONES MAKE THEMSELVES?--THEORIES OF BUFFON--OF DR. OLBERS--HISTORY DECLARES GOD'S GOVERNMENT. "Nature is but the name of an effect whose cause is God."--COWPER. "The infidel astronomer is mad."--HERSCHEL. Had the world a Creator, or did it make itself? Let us look out upon nature, and see what there is to suggest the idea of God. Infidels tell us that faith is destined to be left behind in the onward march of intellect; that it belongs to an infantile {53} stage of intellectual development; that children and childish notions are prone to superstition, which is only another name for religion. To account for the wonders of creation they will coolly talk of the eternity of matter, and the action of natural laws, as if these assertions would lead them out of their dilemma. One of the most impressive lessons that a person ever learns, is from the manifestation of power as shown in the phenomena of nature, as, for example, when he gazes upon the phenomena of a thunder storm. The dark and thickening cloud, the flashes of the lightning, the roaring of thunder, the dashing of the rain and the wild sweep of the winds, sometimes crushing forests in their pathway, are all manifestations of an unseen power. Among the works of human hands, the traveler gazes with amazement at the ponderous bulk of the pyramids. But what are the pyramids to the Alps, which have been lifted by some power to an altitude thirty-three times the hight of the largest pyramid? And yet the Alps are little more than half the hight of the Andes, and not more than a hundredth part of their mass. These ponderous mountain chains have been upheaved bodily, tearing their way through masses of solid rock miles in thickness, uplifting, crushing, tilting and dislocating the solid floor of half a continent. Here is a power which may well amaze us. Again, no strain, that man has ever applied, has compressed or stretched, in the least perceptible degree, a block of building stone. In fact, the {54} architects and builders of the most ponderous edifices, such as the Salt Lake Temple, make not the least allowance for the compression of the stones which lie at their very base. Yet such is the strain which nature exerts upon the rocky slabs built into the hill-sides, that they yield like india-rubber to the pressure; and when, by quarrying, the strain is relieved, the crushed rocks, with a groan, ease themselves back to their original dimensions. (See _Winchel's Reconciliation of Science and Religion, page_ 334.) [ILLUSTRATION: IDEAL SECTION OF THE UINTAH MOUNTAINS, SHOWING UPHEAVAL OF STRATA AND UNDERLYING GRANITE--AFTER POWELL.] And yet, after all, this is but one of nature's feeblest efforts. Look beyond the phenomena of uplifted mountain-masses, deep-scooped ocean basins, forest-laying tempests and land-consuming waves. Look out into limitless space! There hang worlds of ponderous bulk. They were fashioned by some skillful hand; they are upheld by some mighty agency; and moved onward in their {55} majestic course by some mysterious power. We cannot bring our minds to comprehend that power; but let us raise our thoughts and try to understand something concerning it. There is the sun whose bulk is so great that, if its center was placed where the center of the earth is, its body would extend in every direction as far as the moon. Nay, farther, it would extend beyond the moon a distance of twenty-four times the diameter of the earth. This vast sun, still in the fiery vigor of its youth, imparting light and life to all that dwell on the planets which revolve around it, is only one of the numberless orbs that shine in the abyss of heaven. Now, what is this power that has formed these glorious suns and sent them whirling onward through the cycles of the ages? The infidel tells us it is gravity. But what is gravity? Whence proceeds that mighty force which men call by that name? Matter is inert, that is, it does not possess the power of moving itself. It is evident, then, that matter is acted upon by some power outside of itself. In human affairs we can find no result without a cause, no design without a designer; and, on thinking carefully, we find that every designer is under the control of a will. So, in the field of nature, every phenomenon is but the effect of some cause, and that cause must have acted under the control of some intelligent will. We are still more amazed when we consider the inconceivable space over which this power extends. The bulk of the sun is beyond our mental grasp. How then shall we comprehend its distance from {56} us? It is generally considered that the sun is about ninety-two millions of miles distant. It is easy to say these words, but difficult to realize their meaning. Our express trains move at the rate of thirty miles an hour. Now if a railway stretched from the earth to the sun, it would require three hundred and fifty years for an express train to pass over it. If Champlain, the founder of Quebec, and Capt. John Smith and Pocahontas, so famous in early Virginia history, had stepped on board this train it would still require nearly eighty years more for their descendants to reach the end of their journey. The distance would still be so great, that only the great grand-children of the present generation could expect to reach the sun. And yet there is a power that reaches across this vast distance, swings the world around its orbit like a haltered colt trotting around a hitching post, lifts the ocean into a mighty tide and lashes the rocky shores with the fury of the angry waves. But this is not all. Light flashes across this mighty chasm in the brief space of eight minutes and a half. The light by which we read these lines started from the sun about the time we read the heading of this article. What shall we say of a space so vast, that this light must travel a year, a hundred, aye, even a thousand years before it reaches its destination? And yet there is a power that governs even there, a power so mighty that He "grasps the whole frame-work of stars and systems, and sends them whirling and wheeling through the depths of boundless space like a {57} handful of pebbles thrown through the air." Well might the great philosopher and poet, Addison, exclaim: "The spacious firmament on high With all the blue ethereal sky, And spangled heavens, a shining frame, Their great Original proclaim. "In Reason's ear they all rejoice And utter forth a glorious voice, Forever singing as they shine, The hand that made us is divine." While we are amazed at the manifestations of _power_ in creation, let us not forget the indications of _intelligence_ and _design_ that exist all around us. For example, I see a friend walking along the street in the rain, with an umbrella over his head, and I feel that somebody contrived that instrument with the design of keeping off the rain. In one word, it was intended for that purpose. In like manner we perceive marks of design and intelligence in the countless contrivances and instruments used in every-day life. In fact, we cannot look upon the simplest invention without feeling that it is the result of design and intelligence. Now the world is full of contrivances, which were not made by human hands, nor invented by human brains. The hand that wrote these words or the hand that set up the type to print them is a more ingenious contrivance than was ever made by human skill. If it required intelligence to make a pen, did it not require still greater intelligence to make the hand that wields the pen? If it required design to {58} fashion a metal type, did it not require a still greater design to form the hand that manipulates that type? not to speak of that subtle and mysterious power, called the mind, which guides the hand under both these circumstances. In like manner we might observe the marks of design and mechanical skill displayed in the formation of the eye. First, there is the cavity in which it is placed, composed of seven little bones nicely fitted and glued together, lined with the softest fat and enveloped in a tissue, compared with which the softest silk is only coarse canvas. Then the cavity is so shaped as to exactly fit the eye, while the brow projects over like the roof of a veranda and the lids close down over it to protect it from injury. Again, we find that the ropes and pulleys used in the rigging of a ship are simplicity indeed as compared with the nerves and muscles used in the movements of the eye. [TRANSCRIBER'S NOTE: Here there is an uncaptioned representation of the anatomy of the human eye, with its major parts labeled.] Most persons have seen a ship, and know the way in which the yards are moved, and the sails squared by means of ropes and pulleys. Now, there is a tackle called a muscle to pull the eye down when you want to look down; another to pull it up when you have done; there is one to pull it to the right, and another to pull it to the {59} left. There is one fastened to the eyeball in two places, and so arranged that it will move the eye in any direction, as when we roll our eyes; and a sixth fastened to the under side of the eye to keep it steady when we do not need to move it. Then the eyelids are provided with suitable gearing, and it needs to be durable too, for it is said to be used thirty thousand times a day, in fact, every time we wink. Not less wonderful is the construction of the eye itself. The optic nerve is the part of the eye which conveys visions to the mind. Suppose instead of it being where you observe it, at the back part of the eye, it had been brought out to the front, and that reflections from objects had fallen directly upon it. It is obvious that it would have been exposed to injury from every floating particle of dust, and we would always have felt such a sensation as is caused by a burn or scald when the skin peels off and leaves the ends of the nerves exposed to the air. Also the tender points of the fibres of the optic nerve would soon become blunted and the eye of course useless. How then is the nerve to be protected, and yet the sight not obstructed? If it were covered with skin as the other nerves are, we could not see through it. For thousands of years after men had eyes and used them, they knew no substance at once hard and transparent, which could answer the double purpose of vision and protection. To this day man knows no substance clear enough for vision, hard enough for protection, and elastic enough to resume its form {60} after a blow. Now observe in the eye, that forward part, called the cornea, is as it were the watch-glass. It it is made of a substance at once hard, transparent and elastic; something which man has never been able to imitate. It may be asked, what is the use of so many lenses in the eye? Light when refracted through a lens, becomes separated into its component colors--red, yellow, green, blue and violet. So that if the crystalline lens of the eye alone were used, we should see every white object, bluish in the middle, and yellowish and reddish at the edges. This difficulty perplexed Sir Isaac Newton all his life, and he never discovered the mode of making a refracting telescope which would obviate it. That remained for M. Dolland, a celebrated physician, to do; and he did it by studying and imitating the formation of the eye. Now what absurdity to say that a law of nature, such as gravity, or electricity has such a knowledge of the principles of optics and mechanics as the eye proclaims its Former to have! In all this we see marks of the most admirable design. The eye is fitted both to gaze at the stars millions of miles away and minutely examine objects only a few inches distant. In the brightness of sunshine the pupil contracts in order to protect the optic nerve from injury; in twilight it expands so as to admit a greater amount of light. When we wish to regulate the admission of light to our rooms we have recourse to very clumsy contrivances. A self-acting window which shall expand in the twilight and partially close of its {61} own accord as the light increases towards noon, has never been manufactured by man. In short, anatomists have already observed more than eight hundred contrivances in the dead eye, while the greatest contrivance of all, the power of seeing, is utterly beyond their ken. Similar arguments might be brought from every department of nature to prove the marks of design in creation. The question therefore returns with double force, _had the world a creator or did it make itself_? There are persons who say it did, and with a brazen-faced impudence declare that the Bible tells a falsehood when it says that, "In the beginning, God created the heavens and the earth." "Whereas," say they, "we know that matter is eternal, and the world being wholly composed of matter, therefore, the heavens and the earth are eternal--never had a beginning nor a creator." Profound reasoning indeed! In the same manner we might say, "Here is a well-burned brick, fresh from the kiln, which may last for a thousand years to come; therefore, it has always existed." Again, it is claimed by some that matter is indestructible. The foundation of the argument is as rotten as the superstructure. Who knows that fact? for the very reason that no one can tell what matter in its own nature is. We may heat water to a certain degree and change it into steam, but it is all there in the steam. We may burn coal and thus change is appearance, but its particles are all there, in the form of gas, ashes or tar. All that any one can say is, that matter is {62} indestructible by any power or agency known to man. But to assert that matter is eternal, because man cannot destroy it, is as if a child should try to beat a locomotive to pieces with his stick, and failing in the attempt should say, "I am sure this locomotive existed from eternity, because I am unable to destroy it." But, supposing that matter is eternal, how does that account for the formation of this beautiful world? The earth consists not of one substance known by that name, but of a great variety of material substances as oxygen, hydrogen, carbon, sulphur, iron, and some fifty-two or three others already discovered (_see Turner's Chemistry, section_ 341). Now which of these is the eternal matter referred to? Is it iron, or sulphur, or carbon, or oxygen? If it is any one of them, where did the others come from? Did a mass of iron, for example, becoming discontented with its condition, suddenly change itself into a cloud of gas or a pail of water? Or are all the elements eternal? Have we fifty-eight eternal substances? Are they all eternal in their present combinations, or is it only the simple elements that are eternal? Whatever may be the answers to these questions, they give no light on the formation of this world, which is not a shapeless mass called matter, but a beautiful building composed of a variety of substances. Has this earth existed as it is from eternity? No man who ever was in a quarry or gravel pit will say so, much less one who has the least smattering of chemistry or geology. If the elements which {63} compose the earth have not always existed as we now find them, then how came they to put themselves in their present shapes? Matter has no power of putting itself in motion when at rest, nor of coming to rest when in motion. A body will never change its place unless moved, and if once started will move on forever unless stopped. For example, if we leave our room, and on our return find a book missing, we know that some one has taken it--the book could not have gone off at its own suggestion. Now will the infidels presume to tell us, that the fifty-eight primary elements danced about till the air, sea and earth somehow jumbled themselves together into the present shape of this glorious and beautiful world, with all its regularity of day and night, Summer and Winter, with all its beautiful flowers and lofty trees, with all its variety of birds, beasts and fishes, not to speak of the beauties of the morning, the gorgeous dyes of sunset, or the silent glories of the midnight sky. Or to bring the question down to the level of the intellect of the most stupid atheist, tell us in plain English, _did the paving stones make themselves_? Absurd as it seems, there are persons claiming to be philosophers who not only assert that they did, but will tell you how they did it. One class of them think they found it out by supposing everything in the universe reduced to very fine powder, consisting of very fine grains, which they call atoms; or, if that is not fine enough, into gas, of which it is supposed the particles are too fine {64} to be perceived, and then by different arrangements of these atoms, according to the laws of attraction, electricity, or some other law, the various elements of the world were made, and arranged in their present forms. But then the difficulty is only multiplied millions of times. Each bit of paving stone, no matter how small you break it, can no more make itself or move itself, than could the whole stone composed of all these bits. So we are landed back at the sublime question, _did the paving stones make themselves_? Others will tell you that millions of years ago the world existed as a vast cloud of fire-mist. What this fire-mist is they do not know, but only that there are certain comets, which come within fifty or sixty millions of miles of this earth, which they suppose may be composed of fire-mist. Hence they imagine that the earth also may have been made from the same fire-mist. But where did the mist come from? Did the mist make itself? Where did the fire come from? Did it kindle of its own accord? Who put the fire and the mist together? Was it red hot enough from all eternity to melt granite? Then why is it any cooler now? If it existed as a red hot fire-mist from eternity, why should it ever begin to cool at all? Infidels claim that there was nothing else in all the universe except this fire-mist. Then the cause of all this must have been in the mist itself. In other words, _the fire-mist made itself, then the paving stones and the infidels afterwards_. {65} Others suppose that the world was once in a stage of solution, in primeval oceans, and that the mixing of these waters caused them to deposit a sediment, which hardened into rock, then vegetated into plants and trees, then grew into animals, these in turn developed into monkeys, and finally the monkeys into men. Thus it is clearly demonstrated that there is no need for the Creator if we only had somebody to make these primeval oceans, somebody to mix them together, and somebody to establish these laws of development. Another favorite theory among infidels, is that of Buffon, the vain-glorious French philosopher. His theory was that the sun is a vast melted mass, and that once on a time a huge comet struck the sun in such a manner, that portions of it splashed off, just as a stone thrown in a slanting direction into a bucket of water would cause portions of the water to splash out of the vessel. These portions of matter (acting under certain laws) then formed themselves into spheres and being condensed by cold have become solid planets and satellites. Thus, according to this idea, creation was only an accident after all. Still, as might be expected, thinking men kept asking: "Where did the sun come from? What melted it down into a fluid state fit to be splashed about? Where did the comet come from? And who threw it with so correct an aim, as to hit the sun exactly in an oblique direction." {66} [ILLUSTRATION: SOLAR SYSTEM] This idea received considerable encouragement from a certain class of scientific men during the early part of this century. Between the orbits of Mars and Jupiter is a vast space which was supposed to be unoccupied. In the first seven years of this century, three small planets were discovered revolving in orbits midway between Mars {67} and Jupiter. Afterwards many others were discovered until now the number exceeds two hundred. Dr. Olbers, the discoverer of two of them, Pallas and Vesta, finding that their orbits were comparatively near together and sometimes crossed each other, imagined that they were formed by the explosion of a large planet or by a comet coming in contact with a large planet and thus shattering it to pieces. This theory seemed all the more plausible seeing that these minor worlds or "pocket planets," as Herschel styles them, are exceedingly diminutive. So, to use a familiar illustration, he imagined the boiler of a large locomotive had burst and the fragments had all alighted on the track in the shape of hand-cars; much more, that the hand-cars had magnanimously resolved to keep running and do the business of the line. At first sight this theory seemed strengthened by every new discovery. It is true, reflecting men could not help wondering at such a strange event, that would produce beautiful little planets all by accident. They never heard of the blowing up of a palace producing cottages, or the fragments of a steam-ship changing into yawl-boats, nor even the pieces of a wrecked locomotive becoming neat little engines or even respectable hand-cars. However, as the theory removed God out of sight, it was generally accepted by the infidels and freely used by them, to show that the world has no need of a Creator. Genuine scientists, however, were not long in seeing the absurdity and demonstrating the {68} impossibility of such a theory. It was found that their orbits did not coincide by more than twenty millions of miles. Again, it has been proven that comets are incapable of greatly affecting a sun or planet. Herschel says, "It is evident that the most unsubstantial clouds which float in the highest region of our atmosphere must be looked upon as dense and massy bodies compared with the filmy texture of a comet." Thus Reason declares, that the world did not make itself. The soul of man did not make itself. The body of man did not make itself. They must have had an intelligent Creator, who is God. The work is not the workman; the house is not the builder; the watch is not the watchmaker. The maker is always distinct from the thing made and superior to it. You, and I, and the universe have been made; therefore, our Creator is distinct from us, and superior to us. The consciousness of our ignorance and weakness confirms this fact. The soul of man is not the highest intelligence in the universe. In his present state he has not yet acquired a knowledge of the laws and functions of the body he inhabits, much less the laws that sway the universe. He may know much about what does not concern him; but he feels his weakness where his dearest interests are concerned. He may be able to tell the place of a distant planet a century hence; but he cannot tell where he himself will be next year. He may calculate for years the motion of the tides; but he cannot tell how his own pulse will beat to-morrow, {69} or whether it will beat at all. Ever as his knowledge of the laws of nature increases, his conviction deepens that a wiser head and a stronger hand than his planned and rules the world. The world's history declares the existence and government of God. History is but the record of men's acts and God's providences, of men's crimes and God's punishments. Once He swept away the human race with a flood of water because the wickedness of man was great upon the earth. Again, He testified His displeasure against the wicked of Sodom and Gomorrah by consuming those cities by fire from heaven, and leaving the Dead Sea to roll its solemn waves of warning to the end of time. No amount of learning or skill, wealth or commerce, power of arms, or extent of territory, has ever secured a wicked nation against the sword of God's justice. Read the black record of the past. Where is the greatness of Egypt, Nineveh, Babylon and Petra? Tyre had ships, colonies and commerce, Rome an empire of half a hemisphere; Greece had philosophy, arts and liberty secured by a confederation of republics, Spain the treasures of the earth's gold and silver? but these did not exempt them from the moral government of God. His laws sway the universe, and link together sin with misery, and crime with punishment, in the brazen fetters of eternal justice. These nations have been hurled down from the pinnacle of their greatness, to dash themselves in pieces against each other in the valley of destruction; and there they lie, wrecks of nations, ruins of empires, naught remaining, save some shivered fragments of former greatness, to show that they once existed and were the enemies of God. {70} [ILLUSTRATION: THE DEAD SEA] {71} * * * * * CHAPTER V. OUR NEED OF REVELATION. REVELATION PROGRESSIVE--ITS RELATION TO CIVILIZATION--SOLOMON--HIS PROVERBS--NEWMAN'S ABSURDITIES--CARLYLE--PARKER--HEATHEN PHILOSOPHY IMMORAL--ANCIENT ROMAN SONGS--CHARACTER OF HEATHEN DEITIES--RELIGION OF INDIA--COMPTE--BRADLAUGH--CHESTERFIELD--PAINE. The philosopher finds only two books in all the world--two divine, original books, viz., the _Volume of Nature_, and the _Revelations of God_. All others are mere commentaries upon these two original, divine books. To these pertain all that has been thought, said or written, in all the ages past; and, we might add, all that ever will be written in all the ages to come. That which explains, delineates or illustrates the volume of nature is called Science. That which unfolds to us the attributes of God, our own nature and destiny is revelation. It treats of that which man cannot otherwise perceive; its records are called the _Scriptures_ or Books of _Inspiration_. {72} The volume of nature is written upon the rocks, fields, forests and all the varied forms of animal life, in symbolic characters, which it is the province of science to decipher. The volume of revelation is the impress of the divine will on man's spiritual nature. Thus both are the handwriting of Deity Himself. Science teaches us material laws in relation to time. Revelation instructs not merely in these, but likewise includes spiritual laws and eternal duration. The lessons that man learns from age to age are progressive even as a school boy's. Science and revelation are therefore progressive, though in somewhat different ways. The former advances mainly through the exercise of human reason; the latter through man's more favored circumstances, and the increased divine illumination of his spiritual nature. How vain, how arrogant the babblings of the sectarians who tell us that the book of revelation is forever closed! That man, in this puerile state, has already taken possession of the whole treasure of divine truth! That the human mind with its poor plummet has already sounded the depths of the divine oracles! Still more benighted are they who do not see that there is a divine as well as human element in all our progress, that purity of heart is necessary for the clearest perception even of the truths of science. Thus the nations as well as the individuals who have the highest spiritual light are precisely those who have made the greatest intellectual progress. If we look over a map of the world we find that those {73} nations which possess the purest religious ideas are precisely those which have made the greatest intellectual, social and political progress. Now religious ideas emanate from God. They are the result of the action of the divine will on the minds of men. Thus the progress of the nations depends upon the revelations of God. Thousands of years ago, Solomon perceived this fact. He was a man of great learning as well as practical common sense. He understood not merely the science of government, but likewise botany, or the science of plants, from the mighty trees that grew on Mount Lebanon, to the tiny hyssop that grew in crevices of the garden wall: and the natural history of beasts and birds, reptiles and fishes. He was also skilled in literature; he is said to have made "three thousand proverbs, and his songs were a thousand and five" (_see I. Kings, iv chap_). Better than all this, in the opinion of many, especially infidels, he made money, and tells us how to make and keep it. Any young man will make hundreds of dollars by reading his Proverbs and acting on them. They would have saved some of us many a thousand. Of course Solomon knew something of the world. He was a wide-awake trader; his ships coasted the shores of Asia and Africa, from Madagascar to Japan; and the overland caravans from India and China drew up in the depots he built for them in the heart of the desert. He knew the well-doing people with whom trade was profitable, and the savages who could only send apes and peacocks (_see I. Kings, chap. x_). Solomon was a philosopher as well as a trader, and could not help being deeply impressed with the great fact that there was a wide difference between the nations of the earth. Some were enlightened, enterprising, civilized and flourishing; others were naked savages, perpetually at war with each other, living in ignorance, poverty, vice and on the verge of starvation. {74} [ILLUSTRATION: GIANT CITIES OF BASHAN, BUILT BY SOLOMON] {75} Solomon also noticed another fact, that the nations which were favored with the revelations of God, were the civilized, enterprising and comparatively prosperous nations. In Palestine, Chaldea and Mesopotamia, God had revealed His will to certain persons for the benefit of the race. Even Egypt, it is now generally admitted, passed through the era of her greatest prosperity at the time she was in close relationship and communication with the Hebrew Patriarchs, Abraham, Jacob and Joseph, who were the living oracles of God, and whose influence greatly increased for a time her national prosperity. On the other hand the nations that were uninfluenced by the revelations of God, were the idolatrous savages, who were but little above the level of the brutes. Solomon epitomized these great facts in the proverb, "Where there is no vision the people perish, but he that keepeth the law, happy is he" (_Proverbs xxix_, 18). "O," says the skeptic, "the world is wiser now than it was in Solomon's days. He lived in the old times of ignorance and superstition, when men attributed everything extraordinary to the gods. But we are too wise now to believe in revelation." {76} Again, Straus says, "No just notion of philosophy or history is possible which includes a belief of those things that we do not understand." Depth of wisdom indeed! We do not understand how a blade of grass grows, therefore we must deny its existence. One cannot help being amazed at the cool impudence with which these men take for granted the very point to be proved, and set aside as unworthy of serious examination, the most authentic records of history, simply because they do not coincide with their so-called philosophy; and at the credulity with which their followers swallow these arrogant assertions, as if they were self-evident truths. Let us look at this argument for a moment. Pagan religions have their fables, therefore, the Hebrew and Christian records are fables. In other words, since counterfeit bank bills exist therefore none are genuine. Skeptics offer no proofs that miracles are impossible. Yet, surely, if they imply a contradiction, that contradiction could be shown. The creation of this world is the most stupendous of all miracles; yet all men admit that this miracle occurred. The experience of man is not the limit of knowledge. Revelation is not impossible because supernatural. The world is as full of supernatural works as of natural. The miracles recorded in the strata of the earth's crust are as great as any recorded in the Bible. If, as the infidel asserts, religion and superstition are identical, and ignorance is the cause, how {77} happens it that the most intellectual and progressive nations are those which have the clearest religious ideas? The history of nations universally and unequivocally declares this fact. Even among the so-called Christian nations of Europe and America we find their intellectual culture and general progress in exact proportion to the purity of their respective faiths. While we look in vain, among the heathen nations of Africa to find a single benefactor of the race, or one worthy to be distinguished among the millions of her population in all the countless generations past. In the face of all this we find a sort of spiritualistic philosophers who tell us that we have no need of communication from God. Newman, in his _Phases of Faith, page_ 157, says, "Miraculous phenomena will never prove the attributes of God if we do not know these things in and of ourselves." Carlyle, in his _Past and Present, page_ 307, exclaims, "Revelations! inspirations! indeed! and thy own mighty transcendent, god-like soul, dost thou not call that a revelation?" Such sort of trash, which passes for profound philosophy, is taught in hundreds of colleges, and is echoed from thousands of pulpits by men who call themselves Christian ministers, but who could not reap their rich salaries if they would openly avow their atheism. Theodore Parker says, "If a fact depends upon revelation, it is not eternally true, and if it is not eternally true it is no truth at all." Profound philosophy indeed!--as if eternally true, and sufficiently known were just the same thing. To use {78} a familiar illustration, because vaccination would always have prevented the small pox, if it had been known, therefore the world is under no obligation to Jenner for informing us of the fact. Newman adds in another place, "I cannot receive instruction from another being." Again, "Neither God nor man can reveal any religious truths to our minds." Parker says, "On His (God's) word or as His second, be he whom he may, I can accept nothing" (_Parker's Discourse page_ 209). Now we are tempted to ask, who are these wonderful prodigies, so incapable of receiving instruction from anybody? And to our amazement we learn that some forty or fifty years ago, they made their appearance among mankind as little squalling babies, without insight enough to know their own names or who they were, or where they came from, and were actually dependent on an external revelation, from their nurses, for sense enough to find their mothers' breasts. And as they grew a little larger, they learned the art of speaking articulate sounds, by external revelation: viz., hearing and repeating sounds made by others. Further, on a certain day they had a book revelation made to them, in the shape of a ten cent primer, and received their first lessons by the instructions of another. They had not then the least "insight," or "spiritual faculty," or "mighty transcendent soul," by which they could learn all things in and of themselves. Faith in the word of their teachers was absolutely the only means by which they learned to speak, read and write. {79} But this is not half their indebtedness to external revelation. They admit that a Feejee cannibal has just the same "mighty and transcendent soul" that they themselves have. How, then, does it happen that Newman, Emerson and Parker, and all their followers, who are too proud to be taught of God, are not assembled around a cannibal's oven, smearing their faces with the blood and feasting themselves on the limbs of women and children? Is it not, after all, the revelations of God and the teachings depending thereon that make the whole difference between the civilized American and his Feejee brother? It is amusing to see how these modern atheists, who reject Moses and the Prophets, as well as Christ and His Apostles, will permit themselves to go into ecstacies over the supposed wisdom of ancient heathen philosophers, such as Socrates, Plato and Aristotle. But on examination we find that the teachings of all these philosophers were immoral. The gratification of the sensual appetites was openly taught. "He may steal," says Plato, "who knows how to do it." Oaths are frequent in the writings of Plato and Seneca. Anstippus taught that a wise man had a right to commit adultery. Aristotle vindicated the awful crimes of foeticide and infanticide. Even suicide was defended by Cicero and Seneca as the mark of a hero, and Demosthenes, Cato, Brutus and Cassius carried the means of self-destruction about them, that they might not fall alive into the hands of their enemies. {80} The laws of the best-regulated heathen states commended or approved of vice. The student of the classics need not be reminded that the songs of Ovid, Horace and Virgil would not be tolerated in the vilest theater of New York or Chicago. The laws of Sparta required theft, and the murder of unhealthy children. The Carthaginian law required human sacrifices; and in ancient Babylon, prostitution was compulsory on every female. Plato, dissatisfied with the laws of his country, wrote out a code of morals and laws which he thought much better. In this heathen Utopia the ideas of home and family were ignored. Marriage was to be unknown; women's rights were to be maintained by having the women trained to war. Children were still to be murdered if convenience called for it. Little boys and girls were to be led to battle at a safe distance, "that the young whelps may early scent carnage and be inured to slaughter." Such were the loftiest ideas of the greatest philosopher of antiquity. After all his speculations and writing, Plato admitted, "We cannot know of ourselves what petition will be pleasing to God, or what worship we should pay to Him; but it is necessary that a lawgiver should be sent from heaven to instruct us. Oh, how greatly do I long to see that man!" He further adds, "This lawgiver must be more than man, that he may teach us things man cannot know by his own nature." Who has not dropped a tear over the dying words of Socrates? "I am going out of the world, and you are to continue in it, but which of us has {81} the better part is a secret to every one but God!" Also those memorable words, "We must of necessity wait till some one, who careth for us, shall come and instruct us how we ought to behave toward God and toward man." Nor is it to be expected that the ancient Egyptians, Greeks, Romans and other heathen nations should have an exalted idea of virtue, when we consider the character of the gods they worshiped. The Egyptian deities consisted of bulls and dogs, cats and rats, snakes and crocodiles. When a dog died the whole house went into mourning and fasted till night. A Roman soldier who had accidentally killed a cat was punished with death (_see Diodorus Siculus, Book I_). The "great, mighty and transcendent soul," as Carlyle terms it, had been degraded so low that there is a picture in one of the pyramids, of an Egyptian king worshiping his own coffin. The Greeks from their intercourse with the Jews learned some correct religious ideas, especially after the conquest of Palestine by Alexander, and the translation of the scriptures into the Greek language, in the reign of Ptolemy Philadelphus, B. C. 240. Before this period little sense can be found in their religion. Their gods were as detestable as they were numerous. Hesiod tells us they had thirty thousand. Their supreme god, Jupiter, was an adulterer. Mars, a murderer. Mercury, a thief, Bacchus, a drunkard and Venus, a prostitute. To their inferior gods they attributed other crimes too horrible to be mentioned. These gods {82} they worshiped with ceremonies of lust, drunkenness and bloodshed unfit to be described. If any one supposes that the condition of the modern heathens is any better than it was in ancient times, let him turn to India, where he will find one hundred and fifty millions of rational beings, possessing, as Theodore Parker says, "all needful spiritual light," who worship three hundred and thirty millions of gods in the form of hills and trees, rivers and rocks, elephants and tigers, monkeys and rats, serpents and crocodiles, and monsters unlike anything in heaven or on earth. The monster idol, Juggernaut, will do as a specimen of all. Around his temple countless multitudes from all parts of India, congregate annually, many of them having measured with their own bodies the whole distance of their weary pilgrimage. Within the temple, the monster idol, with its frightful grim and distorted visage, sits enthroned, amid thousands of massive sculptures, the representative emblem of that cruelty and vice which constitute the very essence of his worship. There in their sacred city of Benares may be seen at all times crowds of religious devotees and mendicants; some remaining all day with their heads on the ground and their feet in the air; some cramming their eyes with mud and their mouths with straw; others with their limbs fastened in unnatural positions, and still others with little pots of fire placed upon their breasts, hoping by these self-inflicted tortures to win the favor of the god. When the day of the high festival arrives, the horrid idol is {85} dragged forth from his temple and mounted on a lofty car in the presence of hundreds of thousands who rend the air with their shouts, "Victory to Juggernaut!" Then the officiating priest commences the ceremonies by a loathsome pantomimic exhibition accompanied by the utterance of obscene and filthy songs, to which the vast multitude at intervals respond, not in the strains of tuneful melody, but in loud yells of approbation. After this the terrible carnage commences; for as the car is dragged through the streets, the more enthusiastic devotees throw themselves beneath the wheels, and are instantly crushed to pieces, the infatuated victims of hellish superstition. On the neighboring hills, the so-called sacred vultures may be seen feasting on these corpses and the bleak and barren sands on the roadside are forever whitened with the skulls and bones of deluded pilgrims, which lie bleaching in the sun (_see Duff's India, page_ 222). Of course, high-toned infidels do not consider themselves as debased as the natives of India. What then is the tendency of their teachings? M. Compte, a leading skeptical writer, tells us, "Childhood should be taught to worship idols, youth to believe in one God, and full grown men (like himself) to adore the resultant of all the forces of the universe, _not forgetting their worthy friends the animals_" (_see Politique Positive, Vol. II._ page 60). If this is not the teachings of idolatry, what is it? Again, we find that the whole school of infidel writers vindicate and apologize for the very worst {84} of crimes. Bradlaugh, the leading atheist of England, declares that, "A man is no more to be blamed for the indulgence of lust or anger, than he is for thirst or drowsiness." Hume, whose arguments are so often used by American infidels, taught that "adultery must be practiced by mankind, if they would obtain all the advantages of life." Lord Chesterfield, another prominent infidel, in his letters to his son (which were designed for publication) instructs him in the art of seduction, as part of a polite education. Nor is the character of infidels any better than their teachings. Take, for example, Thomas Paine, the author of the Age of Reason, whose birth-day is annually celebrated, and who is held up by infidels as a model for the young. A few extracts from a letter written to him, by his fellow-infidel, and co-worker, William Carver, may not be out of place. "New Rochelle, December 2nd, 1803. "Mr. Thomas Paine. "Sir:--I received your letter dated the 25th ult., and after minutely examining its contents, I found that you had taken to the pitiful subterfuge of _lying_ for your defense. You say that you paid me four dollars per week for your board and lodging, during the time you were with me, prior to the first of June last; which was the day that I went up, by your order, to take you to New York, from New Rochelle. It is fortunate for me that I have a living witness who saw you give me five guineas, and no more in my shop at your departure at that time. Now you have means, why do you not pay me the remainder? You said you would have given me more, but that you had no more with you at that time. You say, also, {85} that you found your own liquors during the time you boarded with me; but you should have said that you found only a small part of the liquor you drank during your stay with me. That part you purchased of John Fellows and consisted of a demi-john of brandy containing four gallons, and that did not serve you three weeks. This can be proved, and I mean not to say anything that I cannot prove, for I hold truth as a precious jewel. It is a well-known fact, that you drank one quart of brandy per day at my expense, during the different times you boarded with me, besides the demi-john above mentioned, and the last fourteen weeks you were sick. Was not this a sufficient supply for dinner and supper? * * * * * "I have often wondered that a French woman and three children should leave France and all their connections to follow Thomas Paine to America. Suppose I were to go to my native country, England, and take another man's wife, and three children of his and leave my wife and children in this country; what would be the natural conclusion in the minds of the people, but that there was some criminal connection between the woman and myself?" Such is the morality of those who denounce the Bible as an immoral book, and blaspheme the God of revelation as too vile to be reverenced or worshiped. Not even the friends of Paine have ever denied the genuineness of this and other letters that clearly reveal his private character. (For full particulars see _Discussion Between Dr. Berg and Mr. Barker, published by W. S. Young, Philadelphia,_ 1854.) Once in modern times a nation had the opportunity of showing the world a specimen of an infidel republic. The Bible was publicly burned. Death was declared an eternal sleep; God was declared a fiction, the Sabbath was abolished and religious worship denounced. And what was {86} the consequence? Revolution after revolution occurred. Thousands, aye millions, of the sons of France were slain in the wars that ensued. Wave after wave of blood rolled through the guilty streets of Paris, and the people were clothed in mourning from one end of the land to the other. In the Declaration of Independence it is declared that, "Mankind are endowed _by their Creator_ with certain inalienable rights." It is well said: the law of God is the only secure basis for the rights of man. {87} CHAPTER VI. VALIDITY OF THE NEW TESTAMENT AS SHOWN BY INTERNAL EVIDENCE. INFLUENCE OF THE SCRIPTURES--THEIR AGREEMENT WITH SECULAR HISTORY--COLONY OF PHILIPPI--ANCIENT COIN--CERTAINTY OF BIBLE HISTORY--GIBBON'S TESTIMONY--QUOTATIONS OF CELSUS--MARCION THE APOSTATE--CLASSIFICATION OF NEW TESTAMENT BOOKS--AVOCATIONS OF THE APOSTLES--THEIR MANNER OF PREACHING--THEY CHALLENGED CRITICISM--DENIAL OF MIRACLES, A MODERN INVENTION--SUFFERINGS OF THE APOSTLES--THEY SEALED THEIR TESTIMONY WITH THEIR BLOOD. Faith rests upon facts, superstition on theories. Faith is increased by intelligence, superstition by ignorance, Faith courts investigation for thereby it is strengthened; superstition shuns it as fatal to its existence. Thousands can bear witness to the truth of the words of the Savior, "If any man will do His will he shall know of the doctrine, whether it be of God or whether I speak of myself;" yet surrounded as we are by skeptics and cavilers of every sort, it is well that we should be prepared to ward off the fiery darts of the wicked, to meet them with their own arguments, and as the youthful {88} David did to Goliath in days of old, cut off the boastful atheistic giant's head with his own sword. In looking over the history of the world, we find that those books, which collectively are called the scriptures, have in all ages, exerted a controlling influence over the destinies of mankind. Their teachings are perused with pleasure by the child, and pondered with patience by the philosopher. Their practical wisdom has guided the judgment of the wisest kings of antiquity and still teach the humblest peasant his duty to his neighbor. Their precious promises have lighted the prophetic eyes of old; they are still chanted by the mother over her cradle, and by the orphan over the tomb. Here, thousands of miles distant from the places where they were first revealed, in a language unknown alike at Cumorah and Jerusalem, they rule as lovingly and as powerfully as in their native soil. With all these palpable facts in view, let us enquire into the origin of the book which has produced such results. On looking at the Bible we find it composed of a number of separate treatises written by different authors, at various times; some parts fifteen hundred years before the others. We find also, that it treats of the very beginning of the world before man was made and of matters of which we have no other authentic history. Again, we find portions which treat of events connected in a thousand places with the affairs of the Medo-Persian, Macedonian and Roman empires, of which we have several credible {89} histories. Now the statements made in these works, so far as they refer to subjects mentioned in the Bible agree with the Biblical record, in every particular. Further, the inscriptions on monuments and ancient coins have often settled mooted questions in history and invariably have been found to agree with the scriptural narrative. For example, we are told in Acts, xiv 12, that Paul went "to Philippi, which is the chief city of that part of Macedonia, and a colony." "Now," says the infidel, "Greece at that time was a conquered country; and it was contrary to Roman customs to form colonies of Roman citizens in conquered countries. Besides, we have no account by any Roman historian that Philippi was a colony. Hence we may conclude that the New Testament account is incorrect." [ILLUSTRATION: FACSIMILE OF COIN FOUND AT PHILIPPI] At first all this seemed plausible, but a few years ago, a scientific association was formed to excavate among the ruins of eastern cities, and, among others, Philippi came in for a share of attention. In excavating around one of the ruins an ancient coin was unearthed, which bore upon its surface the effigy of a Roman emperor, surrounded by the following inscription: "PHILIPPI COLONA, CLAUDIUS IMPERATOR," which signifies in plain English, "_Colony of Philippi, Claudius being emperor_." {90} Here, then, we have an ancient Roman coin bearing testimony to the truth of God's word. Further, by means of this coin we see a depth of meaning, in the last five verses of the 16th chapter of Acts, not at first perceptible. We are thus able to perceive, in some degree, the terror of the Philippian magistrates when they learned that Paul and Silas were also Romans. Day by day as scientific investigation proceeds we hear of additional corroborative evidence. Every year throws some new light on oriental manners and customs, while from the ruins of Nineveh and the sepulchres of Egypt, we receive unlooked-for testimonies to the minute accuracy of the inspired penmen. The objection that the scriptures contain mysteries, or statements which are difficult to be understood, is in reality one of the strongest proofs of their divine source and authority. The words of a teacher are often misunderstood by the pupil, because the pupil's mind is not sufficiently developed to comprehend them. Sometimes, indeed, they are entirely misapprehended for the same reason. So also, it is to be expected that the full import of the divine communications would sometimes transcend the partially-developed intellect of man. The thoughts and methods of infinite wisdom, expressed in the plainest of human words, must sometimes remain inscrutible. After all that can be said in reference to the weakness of the human medium, through which the divine will has been communicated, we find in the scriptures, a wonderful agreement with the development of {91} truths which have come to man in the progress of the ages. Science has never successfully impeached any statement of the scriptures when rightly interpreted. For example, "in the first chapter of Genesis we find a brief account of the creation of the world. Until modern times, it was the popular opinion that this narrative taught that the earth and heavens were created during an interval of six days of twenty-four hours each and that the work dates back but a few thousand years. These views were entertained when our Bible was translated into English. Since that date, several sciences have sprung into existence which throw a vast amount of light on the history of the creation; and if King James' translators had their work to perform to-day, they would see meanings in Genesis of which the world had not dreamed two hundred years ago; and they would make the translation read a little differently, _in order to make it agree more exactly with the original Hebrew_." (_Winchell's Reconciliations page_ 357). Have we not here one of the plainest admissions of the total apostasy of the so-called Christian church? Had the translators of the scriptures been in possession of the Holy Spirit, they would have had no difficulty in translating the sentiments dictated by that same Spirit to the seers and prophets in ages past. Then, too, we would have had a translation which would have furnished a key by which to detect the true science from the false. In Genesis we have an account, to which, when rightly understood, the latest indications of {92} science admirably conform. This circumstance alone, ought to be strong evidence, even to a skeptic, of its super-human origin. Written ages before the birth of modern sciences, there was the utmost liability for mere human authorship to fall into the most egregious misstatements respecting the phenomena of the natural world; but in point of fact some of its statements were so far in advance of the highest human knowledge in all the ages past, and even the boasted science of the nineteenth century, that we are only just beginning to understand them. Now, the only way for us to know anything beyond our eyesight, is to examine it, and gather testimony about it. All the blessings of education, civilization, law and liberty have come to us through the channel of abundant, reliable testimony. There is perhaps, not a man living who was present at the battle of Quebec, in the encampment of Valley Forge, or heard Washington deliver his farewell address; yet the fact that these things transpired as they are related, no one will doubt. Few persons now living ever saw Washington, yet no one doubts that he lived. Certainty about the Bible history is just as attainable as certainty about American history. Let us begin at the present and trace the records back to the times in which the New Testament was written. We presume there are few persons as ignorant as an infidel lecturer we once heard, who, when asked, "Who compiled the scriptures?" answered, after some hesitation, "The American Bible Society." {93} Sometimes infidels tell us that the Emperor Constantine called various councils which compiled the New Testament, in the fourth century. We can scarcely wonder at this statement coming from those who look upon the Catholic church as representing Christianity. Constantine, the man who had murdered two of his sons, and strangled, while in a bath, the wife who had trusted in him, was surely a worthy representative of that church whom the Apostle John styles _the mother of harlots and abominations of the earth_. Still we cannot help asking how it was that this murderer who had made himself obnoxious even in pagan Rome on account of his crimes and his confederates equally wicked, was able to dictate words of such sublime virtue as are everywhere found in the New Testament. The infidel, Gibbon, attempts to explain, and tells us "The austerity, purity and zeal of the first Christians, their good discipline, their belief in the resurrection of the body, and the general judgment, and their persuasion that Christ and His apostles wrought miracles, had made a great many converts." But how came they to have this "belief, purity and zeal?" Just as if we should enquire how the Chicago fire originated, and you should tell us, that it burned very fast because it was very hot. What we want to know is how it happened that frivolous Greeks, licentious Asiatics and warlike Romans at once became pure and adopted the humble life of the early Christians? What implanted the belief of a judgment to come in the minds of {94} these heathen scoffers? Gibbon admits that, "Christian churches were sufficiently numerous in the Roman empire, to make it politic for the emperor to profess Christianity, and sufficiently powerful to secure his success." Thus according to the admissions of an infidel writer the Christians were already numerous, and the story of Constantine forming the New Testament, which had been read in churches and believed in for two hundred years, is as absurd as to hear it stated that the saloon keepers, prize-fighters and hoodlums of New York had just assembled in the Large Tabernacle in Salt Lake City to construct the revelations contained in the book of Doctrine and Covenants, which have been already accepted and believed by the Saints, for more than fifty years. If, on the other hand, we consult any or all of the hundreds of manuscripts mentioned by Mosheim, Neander and Lardner in their ecclesiastical histories we shall find that there were thousands, aye millions, who believed in a teacher sent from God who had appeared in Palestine and taught this religion which they had embraced, and who had performed wonderful miracles such as opening the eyes of the blind, healing lepers and raising the dead. They believed also that this Teacher had been put to death by Pontius Pilate, a Roman governor, had risen again from the dead, had spoken to hundreds of people and gone out and in among them for six weeks after His resurrection, had ascended up to heaven in the sight of numbers of witnesses, and had promised that He would {95} come again in the clouds of heaven to raise the dead and judge every man according to his works. Further, that before He went away he appointed twelve of His intimate companions to teach His religion to the world; that they and their followers did so in spite of persecutions, sufferings and death, with so much success, that immense numbers gave up idolatry and embraced Christianity, braving the fury of the heathen mob, and the vengeance of the Roman law. Afterwards, when persecution had destroyed great numbers, and through apostasy they had lost the divine authority and priesthood we hear of various councils wherein they assembled for the settling of their disputes. These, so far from giving authority to the books of the New Testament, constantly quoted the words of these books and referred to them for proof and authority. Again, one hundred years before the time of Constantine we find Celsus, a celebrated infidel writer and sensualist, disputing the teachings of the gospel because they interfered with his depraved appetites; and in his writings he quotes freely from the New Testament. So numerous are his quotations that from them alone, the student might gain all the principal facts of the Christian religion. As Paine quotes the New Testament to ridicule it, no man can deny that such a book was in existence at the time he wrote; so the quotations of Celsus are conclusive proofs that the books he referred to were considered authority at the time he wrote. Yet in all his writings, Celsus never {96} once casts a doubt on the authority of the scriptures, never questions the gospels as books of history nor denies the miracles recorded in them. It may also be added that the student who will examine the writings of Celsus, will cease to admire the professed wisdom of our modern skeptics. The objections made by Hume, Voltaire, Hobles and Paine are frequently only the arguments of Celsus served up in a modern style. Going back still another hundred years we come to the times of the notorious apostate, Marcion. Several of the apostles were alive at the time Marcion was born; and his works date back to within twenty years of the latest apostolical writings. Having been cut off from the church, he was greatly enraged and said the worst he could about it. He traveled all the way from Sinope, on the Black Sea, to Rome, through Galatia, Bythynia, Asia-Minor, Greece and Italy, the very countries where the apostles preached, and the churches to which they wrote. He endeavored in many places to wrest the scriptures from their rightful meaning; but nowhere attempted to deny their authority (_see Lardner, Vol. ix, page_ 358). Thus in the writings of Celsus and Marcion we have the most indubitable evidence, even the admission of enemies, that these books were in existence and universally received as true, by the early Christians, within twenty years of the time when they were written and by the very churches to which they were addressed. As printing was then unknown, and all important doctrines were written upon {97} parchment, the books of that period presented rather a bulky appearance. Probably for this reason the four books, Matthew, Mark, Luke and John, were commonly joined together in one volume and named _The Gospel_. The Acts of the Apostles, and the Epistles to the churches of Thessalonica, Galatia, Rome, Corinth, Ephesus, Philippi, Collosse, the First Epistle of Peter, the First Epistle of John, together with those written to Philemon, Timothy and Titus, comprised a second volume called _The Apostles_. The remaining books of the New Testament, being the last written, usually formed a third volume and were known as _Apostolical Writings_. This arrangement did not injure the meaning but rather benefitted it by showing the relative dates of the various books comprising the New Testament. It is evident that the gospels were not copied from each other, for they often relate different events, and when they relate the same occurrence, each man relates those parts of it which he saw himself, and which impressed him most. This agreement of independent writers is the more remarkable, as the writers were persons of various degrees of education, of different professions and ranks of life, born in different countries and writing from various places in Italy, Greece, Palestine and Assyria, without any communication with each other. Matthew was a tax collector in the province of Galilee; Mark, a Hebrew citizen of Jerusalem; Luke, a Greek physician of Antioch; James and John owned and sailed a fishing boat {98} on Lake Tiberias; Jude left his home and shop in Galilee in order to preach the gospel; college-bred Paul cast his parchments and popularity aside, carried his sturdy independence in his breast, and his sail needles in his pocket, and dictated epistles and cut out jib sails and awnings in the tent factory of "Aquila, Paul & Co.," at Corinth; several of Paul's letters were written in a dungeon at Rome; the last of Peter's is dated at Babylon; Matthew's gospel was penned at Jerusalem, and John's gospels and epistles were written at Ephesus. The agreement of eight such witnesses, of different pursuits, and so scattered over the world, in relation to the same story is a convincing: proof of its veracity. The manner in which the Apostles published their testimony to the world, bears every mark of truthfulness. Strong in the consciousness of right, they dared to assert that Jesus had risen from the dead, in the very streets of the city where he was crucified--in the temple, the most public place of resort of the Jews who saw him crucified--and to the teeth of the very men who put him to death. "The God of our fathers raised up Jesus, whom ye slew and hung on a tree. Him that God exalted with His right hand to be a Prince and a Savior, to give repentance to Israel and remission of sins. And we are His witnesses of these things, and so is also the Holy Ghost which God hath given to them that obey him" (_Acts. v_, 30). Had Paul been conscious that he was relating falsehood, would he have dared to appeal to the judge, before whom he {99} was on trial for his life, as one who knew the notoriety of these facts? "For the king knoweth of these things, before whom also I speak freely: for I am persuaded that none of these things are hidden from him; for this thing was not done in a corner" (_Acts xxvi_, 26). The boldness of their preaching, however, is little, compared with the boldness of their design, which was nothing less than to convert the world. The heathens never dreamed of such a thing. The Jews were so indignant at the project, that when Paul hinted it to them, they cried, "Away with such a fellow from the earth: for it is not fit that he should live" (_Acts xxii_, 22). It is remarkable, that while in addressing the Saints, the apostles rarely allude to their power of working miracles (fourteen of the epistles make no allusion to apostolic miracles), but dwell on the subject of a holy life. Yet they never hesitate to confront a Simon Magus, or a schismatical church at Corinth, or a persecuting high priest and sanhedrim with this power of the Holy Ghost. Read the story of the miraculous healing of the poor, lame beggar, who laid at the gate of the temple, as recorded in the third and fourth chapters of Acts. Who ever heard of an impostor standing up before the tribunal of his judges, and pleading his cause in the following manner, "If we this day be examined of the good deed done unto the impotent man, by what means he is made whole, be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ {100} of Nazareth, whom ye crucified, whom God raised from the dead, even by Him doth this man stand before you whole." Such an appeal was unanswerable. "Beholding the man who was healed standing with them, they could say nothing against it." Nay, they were compelled to acknowledge, "That indeed a notable miracle hath been done by them is manifest to all them that dwell in Jerusalem--we cannot deny it." The denial of the miracles of the gospel is a modern invention. The Scribes and priests, emperors and philosophers of the first century, who had the best opportunity of proving their falsehood, were unable to do so. Why, then, it may be asked, did they not all become Christians? Because a miracle cannot convert a man against his will. The religion of the gospel is not merely a belief in miracles, but the love of Christ and a life in conformity with His commands. The labors and sufferings of the apostles themselves furnish strong proof of the facts of gospel history. To preach another king, one Jesus, to the Romans, was to bring down the power of the empire upon them. Nothing could be more absurd in the eyes of Grecian philosophers, than to speak of the resurrection of the body. Nor could any plan be devised more certain to arouse the fury of the pagan priesthood than to denounce that by which they had their wealth. The most degraded wretch who perishes on the scaffold is not more contemptible in our eyes than the crucified Redeemer was to the Jewish and Roman peoples. {101} What, then, could induce any men in their senses to stem the tide of such opposition if they were manufacturing falsehoods to gain popularity and power. The religion they preached was not adapted to please sensual men; even infidels admit that they preached a pure morality. No provision was made for making money by their preaching. One of their first acts was to cause the church to elect deacons who might manage its money matters, and allow the apostles to give themselves wholly to prayer and the ministry of the word (_Acts vi_, 2-5). Twenty-five years after they could appeal to the world that, "Even to this present hour, we (the apostles), both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place, and labor, working with our hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day" (_I. Cor. iv_, 11-13). The New Testament opens with the story of the Savior's birth in a stable, with the manger for his cradle, and one of its last pictures, is that of His venerable apostle chained in a dungeon, and begging his friend to bring his old cloak from Troas, and to do his diligence to come before Winter (_II. Tim. iv chap_.). Unpopular and penniless, if the gospel story were not true, how could it have had preachers? When Paul was changed from a persecutor to a disciple, behold the prospect the Savior presents to him, "I will show him _how great things he must suffer for my {102} sake_." Paul declares, "The Holy Ghost testifieth that in every city bonds and afflictions abide me. Yet none of these things move me, neither count I my life dear unto myself, so that I may finish my course with joy" (_Acts xx_, 23, 24). In another place he adds, "Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day T have been in the deep: in journeyings often, in perils of waters, in perils of robbers, in perils by my own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren, in weariness and painfulness, in watchings often, in hunger and thirst, in cold and nakedness" (_II. Cor. xi_, 24-27). Man can give no higher proof of his veracity, save to seal his testimony with his blood. This the apostles did. All, except John, suffered martyrdom for the truth of the gospel. {103} CHAPTER VII. NEW TESTAMENT FACTS CORROBORATED BY SECULAR WRITERS. TERTULIAN'S WORKS--EXTRACT FROM TACITUS--VALUE OF COTEMPORARY CORRESPONDENCE--PLINY'S LETTER--PROOF OF THE SAINTS' MORALITY--GOSPEL DISTINCTIVE FROM ALL OTHER RELIGIONS--NO OTHER SYSTEM DEPENDS UPON SIMILAR INFLUENCES. In a former chapter was shown some of the internal evidences of the validity of the New Testament. By continuing our investigations we find other and valuable proofs of its authenticity. There was no printing in those days; therefore the people to whom the gospels and epistles were addressed, had the opportunity of knowing by the handwriting whether these documents were genuine or not. For example, Paul in his second epistle to the Thessalonians, says: "The salutation of Paul with my own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all. Amen." These words show indeed the heart of an apostle; but what a business man would most appreciate is the fact how greatly these few lines add to the {104} security against forgery. It is a hard thing to forge a signature, but give a business man two lines of any man's writing besides that, and he is perfectly secure against imposition. The churches to whom the epistles were written and to whom the gospels were delivered consisted largely of business men, merchants, traders, city chamberlains and officers of Caesar's household. Does any one think that such men could not tell the handwriting of the apostle who had lived among them for years or that they cared less for the documents of the gospel, for which they risked their lives, than we would care about the genuineness of a ten dollar check? Tertulian, who lived from A. D. 145 to 222, was one of the most learned men of that age. He was well versed in Roman law, in ancient philosophy, history and poetry. He had been brought up a heathen, and was not therefore likely to favor the teachings of the apostles without due investigation. His writings are interesting, throwing much light on the circumstances and social questions of that age. He traveled extensively among the churches which the apostles had planted and claims to have seen the original copies of Matthew and John and the epistles written to the churches at Rome, Corinth, Thessalonica, Ephesus and Philippi, and refers skeptics to the places where these documents could be found. That these writings contained the same words as are in our present New Testament is evident from the numerous quotations in Tertulian's works. {105} In the British and other museums may be found thousands of manuscripts on every conceivable subject embracing every age for the past sixteen hundred years and even some still earlier. Among these manuscripts are over two thousand copies of the New Testament, some of them dating back to apostolic times. These manuscripts have been scrutinized by the most critical scholars; yet the result of this examination is merely the suggestion of thirteen unimportant alterations in the seven thousand nine hundred and fifty-nine verses of the New Testament. This is a fact utterly unexampled in the history of manuscripts. We are thus, by the special providence of God, as undoubtedly in possession of genuine copies of the gospels and epistles, some of which were written while the companions of the Savior were still living and the divine authority and Priesthood were still upon the earth, as we are of genuine copies of the Constitution of the United States and of the Declaration of Independence. There is no history so trustworthy as that prepared by cotemporary writers, especially by those who have themselves been actively engaged in the events which they relate. Such history never loses its interest, nor does the lapse of ages, in the least degree, impair its credibility. While the documents can be preserved, Xenophon's "Retreat of the Ten Thousand," Wellington's dispatches, and Washington's letters to Congress, will be as trustworthy as on the day they were written. Of the great facts described in these {106} documents addressed to their cotemporaries, able at a glance to detect a falsehood, we never entertain the least suspicion. Many such historical allusions might be quoted. We have selected one from the well-known works of Tacitus, the celebrated Roman historian, who lived between A. D. 60 and 120, and wrote a history of Rome up to the reign of the emperor Trajan. Concerning this extract from the history of Tacitus the infidel, Gibbon, says, "The most skeptical criticism is obliged to respect the truth of this important fact and the integrity of this important passage of Tacitus." After relating the burning of the city of Rome by order of Nero, and his attempt to transfer the odium of it to the Christians, Tacitus says: "The author of that name was Christ, who in the reign of Tiberius, was put to death as a criminal, under the procurator Pontius Pilate. But this pestilent superstition, checked for a while, broke out afresh and spread not only over Judea, where the evil originated, but also in Rome, where all that is evil on the earth finds its way, and is practiced. At first, those only were apprehended who confessed themselves of that sect; afterwards, a vast multitude were discovered by them; all of whom were condemned, not so much for the crime of the burning of the city, as for their enmity to mankind. Their executions were so contrived as to expose them to derision and contempt. Some were covered over with the skins of wild beasts, that they might be torn to pieces by dogs; some were crucified; while others having been daubed over with combustible materials, were set up for lights in the night time and thus burned to death. For these spectacles Nero gave his own gardens, and, at the same time, exhibited there the diversions of the circus; sometimes standing in the crowd as a spectator, in the habit of a charioteer, and, at {107} other times driving a chariot himself; until at length these men, though really criminal and deserving of exemplary punishment, began to be commiserated as people who were destroyed, not out of regard to the public welfare, but only to gratify the cruelty of one man." Now let the reader take up the New Testament and read the last six chapters of Acts and the letters of Paul to Philemon, Titus and the second to Timothy. These letters were written when the aged prisoner was ready to be martyred, and the time of his departure was at hand. Then let the reader form his opinion of the origin and nature of that faith which enabled Paul to say, "None of these things move me, neither count I my life dear unto me, that I may finish my course with joy, and the testimony which I have received of the Lord Jesus." There is still another kind of cotemporary history, which does not even propose to relate history at all; but is for that very reason entirely removed from the suspicion of making a false statement. By this is meant cotemporary correspondence. The undersigned and incidental use of a name, a date or a quotation often flashes conviction upon the reader's mind in the most forcible manner. If we have the private letters of celebrated men laid before us, we are enabled to look right into them, and see their true characters. Thus Macaulay exhibits to the world the proud, lying, stupid tyrant King, James, displayed in his own letters. Thus the celebrated Voltaire records himself an adulterer, and begs his friend {108} D'Alembert to lie for him, and his friend replies that he has done so. Thus the correspondence of Thomas Paine exhibits him drinking a quart of brandy daily at his friend's expense and refusing to pay his bill for boarding. In the unguarded freedom of confidential correspondence the veil is taken from the heart. We see men as they are. The true man stands out in his native dignity and the gilding is rubbed off the hypocrite. Give to the world their letters, and no just person would hesitate to pronounce Hume a sensualist, or Washington, "the noblest work of God," an honest man. Now we are in possession of this same kind of indisputable evidence concerning the great facts of the New Testament. From the abundant notices of the faith, teachings and practices of the early saints, which are to be found in the works of cotemporaneous writers, historians and poets, philosophers and magistrates, Jewish, Christian and heathen; it may be well to select one, to corroborate and compare with the statements of the New Testament. Lest we should be accused of partiality, let us take the celebrated letter of Pliny to Trajan. This letter is utterly undeniable and admitted by the most skeptical to be beyond suspicion, Pliny, the younger, was born A. D. 61. He lived and died a pagan. In A. D. 106, when a little more than forty-five years of age, he was appointed by the emperor Trajan to be governor of the Roman provinces of Pontus and Bithynia--a vast tract of Asia-Minor, in which {109} were situated the cities and churches of Ephesus, Smyrna, Pergamos, Thyatira, Sardis and Philadelphia. The Epistles of Peter "to the strangers scattered throughout Pontus, Galatia, Cappadocia Asia, and Bithynia," brings us to the same mountainous region. Pliny, having taken up his residence in Ephesus, wrote the following letter to the Roman emperor: "Pliny to the Emperor Trajan wishes health and happiness. "It is my constant custom, sire, to refer myself to you in all matters concerning which I have any doubt. For who can better direct me when I hesitate, or instruct me when I am ignorant? T have never been present at any trials of Christians, so that I know not well what is the subject matter of punishment, or of inquiry, or what strictures ought to be used in either. Nor have I been a little perplexed to determine whether any difference ought to be made upon account of age, or whether the young and tender, and the full-grown and robust, ought to be treated all alike; whether repentance should entitle to pardon, or whether all who have once been Christians ought to be punished though they are now no longer so. "In the meantime I have taken this course with all who have been brought before me, and have been accused as Christians. I have put the question to them whether they were Christians. Upon their confessing to me that they were, I repeated the question a second and a third time, threatening also to punish them with death. Such as still persisted, I ordered away to be punished; for it was no doubt with me, whatever might be the nature of their opinion, that contumacy and inflexible obstinacy ought to be punished. There were others of the same infatuation, whom, because they are Roman citizens, I have noted down to be sent to the city (Rome). "In a short time, the crime spreading itself even while under persecutions, as is usual in such cases, divers sorts of people came in my way. And information was presented to me, {110} without mentioning the author, containing the names of many persons, who, upon examination denied that they were Christians, or had ever been so; who repeated after me an invocation to the gods, and with wine and frankincense made supplication to your image, which, for that purpose, I have caused to be brought and set before them, together with the statues of the deities. Moreover they reviled the name of Christ. None of which things, as is said, they who are really Christians can by any means be compelled to do. These, therefore, I thought proper to discharge. "Others were named by an informer, who at first confessed themselves Christians, and afterwards denied it. The rest said they had been Christians, but had left them; some three years ago, some longer, and one or more above twenty years. They all worshiped your image, and the statues of the gods; these also reviled Christ. They affirmed that the whole of their fault or error lay in this: that they were wont to meet together, on a stated day before it was light, and sing among themselves alternately, a hymn to Christ as a God and bind themselves by a sacrament, not to the commission of any wickedness, but not to be guilty of theft, or robbery, or adultery; never to falsify their word nor to deny a pledge committed to them when called upon to return it. When these things were performed, it was their custom to separate, and then to come together again to a meal which they ate in common, without any disorder; but this they had forborne since the publication of my edict, by which, according to your command, I prohibited assemblies. After receiving this account, I judged it the more necessary to examine two maid servants, who were called ministers, by torture. But I have discovered nothing besides a bad and excessive superstition. "Suspending, therefore, all judicial proceedings, I have recourse to you for advice; for it has appeared to me a matter highly deserving consideration especially upon account of the great number of persons who are in danger of suffering. For many of all ages and every rank, of both sexes likewise, are accused, and will be accused. Nor has the contagion of this superstition seized cities only, but the lesser towns also, and {111} the open country. Nevertheless, it seems that it may be restrained and arrested. It is certain that the temples which were almost forsaken, begin to be frequented. And the sacred solemnities, after a long intermission, are revived. Victims, likewise, are everywhere brought up, whereas, for some time, there were few purchasers. Whence, it is easy to imagine, what numbers of men might be reclaimed, if pardon were granted to those who shall repent." To this the Emperor Trajan replied: "Trajan to Pliny wisheth health and happiness: "You have taken the right course, my Pliny, in your proceedings with those who have been brought before you as Christians; for it is impossible to establish any one rule that shall hold universally. They are not to be sought after. If any are brought before you, and are convicted, they ought to be punished. However, he that denies his being a Christian, and makes it evident in fact, that is, by supplication to our gods, though he be suspected to have been so formerly, let him be pardoned upon repentance. But in no case of any crime whatever, may a bill of information be received without being signed by him who presents it. For that would be a dangerous precedent, and unworthy of my government." Now let us read the First General Epistle of Peter, the First General Epistle of John, and the second and third chapters of Revelation and we will be able to see the force of the various allusions, to the numbers, doctrines, morals and persecutions of the Saints as mentioned in this letter. The doctrines of the Christian faith then are not the gradual growth of centuries, as the infidel would make us believe. On the other hand the primitive churches possessed a perfection of doctrine and organization unknown to the so-called Christian churches of the present day. In the life time {112} of those who had seen the Savior crucified, and in countries a thousand miles distant from Jerusalem, we find the Saints scattered over Pontus, Galatia, Cappadocia, Asia and Bithynia, as well as in the world's proud capital, the city of Rome. In this letter also we have the testimony of apostates, eager to save their lives by giving such information as they knew would be acceptable to the persecuting governor, the testimony of the two servants under torture, and the unwilling, yet express testimony; of their torturer, that all his cruel ingenuity could discover nothing worse than what he called "a bad and excessive superstition." Now, what was it that this heathen governor called a "superstition?" Why simply that they bound themselves by the most solemn religious services, not to be guilty of theft, robbery or adultery; not to falsify their word nor deny a pledge committed to them; and when a statue of the emperor was presented to them they refused to make supplication to it. For this refusal, and this alone, he ordered them away to death. And as these martyrs went away to torture and to death, may they not have heard tingling in their ears the words of Peter which had been written to them a few years previous: "Beloved, think it not strange concerning the fiery trial that is to try you, as though some strange thing happened unto you. But let none of you suffer as a murderer, or as a thief, or as an evil-doer, or as a busybody in other men's matters" (_I. Peter iv_, 12-15). Pliny says that there were apostates twenty years previous, that is in the year 86. Now does not {113} that exactly coincide with what John wrote to them in the year 90: "They went out from us but they were not of us, for if they had been of us, they would no doubt have continued with us" (_I. John ii_. 19). So Pliny speaks of the apostates, "They all worshiped your image and statues of the gods; these also reviled Christ. None of which things, as is said, they who are really Christians can by any means be compelled to do." What was it that enabled the early Saints of all ranks and all ages, of both sexes likewise, to joyfully meet death in its most horrid forms? It was the power of truth--it was the power of God. Now, the grand idea that strikes us in the testimony of the Saints, both of primitive and modern times, is that it stands out utterly different from all other religions. There is nothing in the world like it, not even its counterfeits. The great central fact of Christianity--that Christ died for our sins, and rose again from the dead--stands absolutely alone in the history of religions. The priests of Baal, Brahma or Jupiter never dreamed of such a thing. Confucius, Buddha or Zoroaster never attained to such sublime ideas. Our modern positivists and spiritualists perceiving the grandeur of this doctrine, have vainly attempted to destroy this, the key-stone of the gospel arch. There is no instance in the whole world's history of any other religion ever producing the same effects; no other instance of men destitute of wealth, arms, power and learning, converting multitudes of lying, lustful, murdering idolators {114} into honest, peaceable Christians, simply by prayer and preaching. When the skeptic tells us of the rapid spread of impostures which enlist disciples by promising free license to lust, robbery and murder, and retain them by the terror of scimetar and rifle ball, he simply insults our common sense, by ignoring the difference between the degrading practices of vice, and the ennobling principles of virtue. The gospel stands alone in its doctrines, singular in its operation, unequalled in its success. * * * * * CHAPTER VIII, HISTORICAL GLIMPSES OF NEW TESTAMENT TIMES. PERSONAL APPEARANCE OF OUR SAVIOR--BY MARCUS--BY JOSEPHUS--CONDITION OF THE WORLD AT--THE BIRTH OF CHRIST--INFLUENCE OF JUDAISM HEATHEN TRADITIONS CONCERNING THE SAVIOR'S ADVENT--CHARACTER OF BARNABAS--APPEARANCE AND CHARACTER OF PAUL--PETER, THE LEADER OF THE APOSTLES--CHARACTER OF JOHN AND JAMES--STATEMENT CONCERNING MARY--HISTORY EPITOMIZED IN THE GOSPELS--DESCRIPTION OF THE CATACOMBS--INSCRIPTIONS OF THEM. The living or written testimony of those who have been actively engaged in the great latter-day {115} work will ever have a weight far superior to any given by inimical or disinterested parties. Still, the descriptions given and the historical facts and incidents related by such persons are often highly interesting as furnishing glimpses of scenes and facts unmentioned by more prominent actors. For example, the discourse delivered by Thomas L. Kane before the Historical Society of Pennsylvania, throws a flood of light upon the manners and customs of the Latter-day Saints and the scenes attending their expulsion from Nauvoo, which no history of the Church has exceeded; and this is all the more valuable as it corroborates many of the statements made by the Saints. So in like manner there are many references made by secular writers which throw light on New Testament history, and by this light we see a new beauty and force in the language of the inspired writers. No man of sense will for a moment hesitate to acknowledge the superiority of the narratives written by Matthew, Mark, Luke and John, to any merely human composition. The biographies of the Savior, written by Fleetwood and others bear no comparison to the simple, yet sublime records of the evangelists. But it does not militate against the authority of the scriptures to read a description of the personal appearance of the Savior as described by Marcus, a Roman lawyer who resided at Jerusalem, and still preserved in the works of Origen: {116} "Jesus of Nazareth, sometimes called the Galilean, was a most remarkable person. In stature He was above the medium hight, straight and tall. His complexion was fair: His hair was of a brown color, and fell in heavy curls upon His shoulders. His eyes were blue, and possessed such a penetrating power that no man could meet His gaze. His beard was of a deep wine color, fine and full: it is said that He was never shaved. His countenance was majestic, calm and serene, bearing the impress of wisdom, justice and love." Again, we have the testimony of Josephus, the celebrated Jewish historian who flourished between the thirty-seventh and ninety-eighth year of the Christian era. He was a Jewish priest and had no connection with the early saints; yet in the _History of the Antiquities of the Jews, Book xviii_, he declares: "Now there was about this time, Jesus, a wise man, if it be lawful to call Him a man, for He was a doer of wonderful works, a teacher of such men as receive the truth with pleasure. He drew over to Him, both many of the Jews, and many of the Gentiles. He was the Christ. And when Pilate, at the suggestion of the principal men among us, had condemned Him to the cross, those that loved Him at the first, did not forsake Him, for He appeared to them alive on the third day: as the divine prophets had foretold these and ten thousand other wonderful things concerning Him. And the tribe of Christians, so named from Him, are not extinct at this day." In the time of Christ, Palestine was in the very center of the then known world. To the north and north-east lay the decaying remnants of the Medo-Persian and still more ancient Babylonian and Assyrian empires; on the east were the powerful tribes of Arabia, who, fearless of any foreign power, had built their capital in the rugged defiles {117} of Arabia-Petrea, the magnificent ruins of which astonish the travelers of the present day. On the south lay Egypt reposing in gloomy grandeur and already boasting a hoary antiquity; yet even this ancient civilization was to a great extent indebted to the founders of the Jewish commonwealth. On the west lay the classic countries of Greece and Italy. As is well known, after the Babylonish captivity, the Jews were widely scattered. Comparatively few of them availed themselves of the permission granted by Cyrus, to return to Palestine. The majority remained in Babylonia or wandered into other lands. In Alexandria, for example, at the time of Christ, fully one-half the inhabitants were Jews, who by trading had become rich and powerful. At that time the coasts of Arabia and even India were visited by Jewish merchants. In Asia Minor and Greece there was scarcely a town without its Jewish synagogue. In Rome the Jews possessed the greater part of the Trastevere, or right bank of the Tiber. From the time of Julius Caesar they were allowed to build synagogues and granted many other privileges. All these Jews who lived outside of Palestine and formed a majority of the whole nation were commonly called the Dispersion, It was this class of persons to which the Jews referred, when in speaking of Christ, they said, "Will He go unto the dispersed among the Gentiles and teach the Gentiles?" (_John vii_, 25). Yet these Jews still considered Jerusalem as their center, regarded the Sanhedrim (or high council) {118} as their highest church court, sent yearly gifts of money and sacrifices to the temple, and visited it from time to time at the great festivals. It is easy to see how this state of things aided the spread of the gospel. The feasts of the Passover and of Pentecost brought many of these dispersed Jews from the neighboring countries to Jerusalem. Thus thousands, who were not residents of Palestine, had an opportunity at these yearly feasts to become acquainted with the teachings and miracles of Jesus. It was also at the time of the great feast of the Passover, that the crucifixion took place. Fifty days later was the feast of Pentecost at which time occurred those wonderful events recorded in the second chapter of Acts. Thus, we perceive, how it was that people from various nations had gathered together; and how important the gift of tongues whereby each could hear in his own language the wonderful works of God. (_See Acts ii_, 5, 9-11.) These men on their return carried the news of Christianity to their homes. Then again the apostles in their missionary travels found synagogues in all the principal towns and cities; likewise, devout persons who were looking forward to the advent of the Messiah and the redemption of Israel. Of these might be mentioned Dorcas, and Cornelius, (_Acts ix_, 10.) Lydia (_Acts xvi_, 14.), Aquilla and Priscilla, (_Acts xviii_), Eunice and Lois, the mother and grandmother of Timothy, and many others. {119} Every synagogue was, as it were, a missionary station in readiness for them with friends and inquirers already there to welcome them. The influence of the Jews had helped also to undermine heathenism and thus to prepare the ground for Christianity. So much was this the case that the Roman philosopher, Seneca, in speaking of the Jews, says, "The conquered have given laws to the conquerors." Josephus, in his Antiquities, Book 18, says, "Many of the Jews held high offices, and lived at the courts of princes. Even the empress Poppea, wife of Nero was a proselyte to Judaism." In his autobiography, he relates that, when in Rome, he made the acquaintance of this empress through a Jewish favorite of Nero, and at once received from her the release of some imprisoned Jewish priests together with large presents. Through her influence also was due much of that bitterness which characterized the persecutions of the saints in the reign of Nero. Juvenal, a Latin poet, ridicules the prevalence of Jewish customs; also many of the Greeks, following the teachings of Socrates, believed in the existence of an "unknown God." It is in the very nature of man to believe in something. When the absurdities of heathenism became apparent, men fell into other superstitions. More and more was felt the want of a true religion. Even the Samaritans who were so carried away by the sorceries of Simon Magus, as to call him "the great power of God," readily received the preaching of the gospel. (_Act viii_, 5.) So also Sergius {120} Paulus, who, dissatisfied with heathenism, had with him the Jewish sorcerer and false prophet Elymas, was won to the Christian faith by the preaching of Paul (_Acts xiii_, 6-11). Indeed the best feature of that age was a strong religious yearning. Expectations of a coming Messiah, in various forms and degrees of clearness, were at that time, by the political collision of the nations and by their intellectual and religious contact, spread over all the nations; and, like the first red streaks upon the horizon, announced the approach of day. The Persians were looking for their Sosiosch, who should conquer Ahriman and his kingdom of darkness. The Chinese sage, Confucius, pointed his disciples to a Holy One who should appear in the west. The wise men who came to worship the new-born king of the Jews, we must look upon as representatives of the Messianic hopes of oriental heathens. The western nations, on the contrary, looked toward the east for the dawn of a better day. The Roman historians, Suetonius and Tacitus, both speak of a current saying in the Roman empire, that in the east, and more particularly in Judea, a new universal empire would soon be set up. Thus, in a time, the like of which history before or since has never seen, appeared the Savior of men. Amid the dying and decaying forms of ancient society, while those things that had been the objects of man's enthusiastic love were withering away, Christ came that through Him humanity should receive a new, youthful life. {121} Impenitent Judaism, it is true, still wanders, ghost like through all ages and countries: but only as an incontrovertible living witness of the divinity of the Christian religion. The Jews who were scattered through the various countries of the east came in contact with the manners and customs of those various countries, and this had a tendency to break down Jewish exclusiveness and prepare the minds of many for broader and more liberal views. Hence we find that several of the most useful men of the apostolic church, such as Stephen, the martyr, Philip, the deacon, Paul and Barnabas were of this class. Barnabas was, indeed one, of the most remarkable men of the age in which he lived. He was born in the island of Cyprus, but removed to Jerusalem where he became one of the active members of the apostolic church. After the martyrdom of Stephen and in consequence of the persecution which followed, some of the disciples were scattered as far as Antioch, whither Barnabas was sent to organize a church, and here the disciples first received the name of Christians. (_Acts xi_, 26.) It was Barnabas who first introduced Paul to the rest of the apostles and removed the mistrust which was felt towards him. Afterwards, when Paul was living a retired life in his native city of Tarsus, Barnabas sought him out and brought him to Antioch. To win over this great reticent and susceptible soul, to labor with him and even to take a subordinate place under him, indicate both wisdom and {122} humanity; and this is what Barnabas did for Paul. Saul, afterwards Latinized into Paul, was born at Tarsus in Cilicia, in the tenth or twelfth year of our era. Paul's father early intended that he should become a religious teacher, but, according to the customs of that age, taught him a trade also, by which he afterwards supported himself without becoming a burden to the church. He came to Jerusalem at an early age and entered the school of Gamaliel the elder. This Gamaliel was one of the most learned men in Jerusalem, and the youthful Paul soon became a leader in society. This is evident from the position he held at the death of Stephen. Paul was short in stature, somewhat stooping and at the middle age his hair was thin, inclining to baldness. His countenance was pale and half hidden by a dark beard. His nose was aquiline, his eyes piercing and his eyebrows heavy. It is said that he possessed one of those strange visages which though plain, yet, when lighted up by emotion, assumes a deep brilliancy and grandeur. Paul was a man of great politeness and exquisite manners. His letters show that he was a man of rare intelligence, who formed for his lofty sentiments, expressions of great beauty. No correspondence exhibits more careful attention, finer shades of meaning or more amiable pleasantries. What animation! What a wealth of charming sayings! What simplicity! It is easy to see that his character is that of a polite, earnest and affectionate man. {123} Simon, or Peter, as he was afterwards called, was a son of the fisherman, Jonas. He resided at Capernaum, on the shore of the sea of Galilee, where he followed his father's occupation. His brother, Andrew, who had been a disciple of John the Baptist, first brought him to Jesus by whom he was called to be a fisher of men. He was one of the witnesses of the transfiguration on Mount Tabor, and the agony of the Savior in the garden of Gethsemane. He was evidently the leader of the ancient apostles. In the four places where a list of the twelve is given, he is invariably placed at the beginning; and in many other places he is mentioned as the leading speaker. In Peter's character we have a remarkable combination of great natural talents and virtues, with peculiar weaknesses. This apostle was distinguished from the other eleven by an ardent, impulsive, sanguine temperament, and an open, shrewd, practical nature. He was always ready to speak out his mind, to resolve and to act. His excitable, impulsive disposition led him sometimes to over-estimate his powers, to trust too much to himself, and, in the hour of danger, to yield to opposite impressions. Thus we find that, in spite of his usual firmness and joy in confessing his faith, he actually denied the Savior when arraigned in the palace of Caiphas. In learning he was inferior to Paul, and in loving character, to John; but he possessed, in an eminent degree, the gift of inspiration which enabled him to act with promptness and decision. {124} The apostle and evangelist, John, was the son of Zebedee, and the brother of the elder James. His mother was one of the women who supported Jesus with their property, and brought spices to embalm Him. John himself owned a house in Jerusalem, into which he received the mother of the Savior after the crucifixion. He was the only one of the apostles who was present at the cross, and to him Jesus committed the care of his mother. (_John xix_, 26, 27.) Nicephorus states that Mary continued to live with John until her death, which occurred about fourteen years after the crucifixion. After this, John went to preside over the church at Ephesus. Here he wrote the gospel and epistle that bear his name. In the reign of Domitian, about the year 84, he was called to Rome where he was condemned to be put to death by being thrust into a caldron of boiling oil. From this he miraculously escaped, even as the three Hebrews who were cast into the fiery furnace. Afterwards he was banished to the solitary, rocky island, Patmos, where he received that wonderful prophetic history of the conflicts and conquests of the church, which is called the Apocalypse, or Revelation. In the opening chapter he says, "I, John, who also am your brother and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God and for the testimony of Jesus Christ." When Peter asked the manner of John's death, the Savior replied, "'If I will that he tarry till I come, what is that to thee?' {125} "Then went this saying abroad among the brethren that that disciple should not die." Peter, James and John were the chosen among the chosen, upon whom the Savior bestowed special favor. Peter was a man of great energy, fitted to be a leader in the church and in society. John possessed a deep, affectionate nature, which made him the dearest of the Savior's three chosen friends. Of James we know very little. He seems to have been of a quiet, earnest, meditative turn. He presided over the church at Jerusalem until the year forty-four of our era, when he sealed his testimony with his blood, being the first of that glorious band of apostolic martyrs. Such were the chief actors in New Testament times. The great facts of their lives are corroborated both by Jewish and heathen writers, and admitted to be true by the most eminent of modern infidels, such as Volney, Straus and Renan. Christianity did not take its rise in an obscure corner of the earth. On the other hand, from the very first it attracted the attention of the good, the wise and the learned, and aroused the opposition of the wicked, though they were powerful kings and potentates of the earth. Yet, in spite of all, it has won its way, both in ancient times and at the present day among the honest in heart by the simplicity, grandeur and harmony of its truths. We must, therefore, accept the New Testament as a whole. We cannot accept the writings of one, and say they are true, and reject the writings of {126} another, teaching the same doctrine, and say it is false. Neither can we accept the gospel and reject the epistles, for there is not a doctrine of the gospel which is not taught in the very first of them, that written by Matthew. He who writes forgeries must needs be well posted in the matter of names, dates and places, or else he will contradict some well-known facts and so expose his forgery to the world. Men who write falsehoods do not write as follows: "Now, in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother, Philip, tetrarch of Iturea and of the region of Trachonitis, and Lysanius tetrarch of Abilene, Annas and Caiphas being high priests, the word of God came unto John, the son of Zacharias, in the wilderness." Here, in one sentence, are twenty historical, geographical, political and family references, every one of which can be proven true by the statements of cotemporaneous secular writers. Infidels have utterly failed in their attempts to disprove one of the hundreds of such statements in the New Testament. Among the various historical evidences of primitive Christianity, none seem more authentic or possess a deeper interest than those connected with the catacombs of ancient Rome. These were subterraneous chambers or excavations which were made in the soft, sandy rock which underlies the hills on which stood ancient Rome. To these dreary vaults the early saints were in the habit of retiring, in order to celebrate their worship in times of persecution, and in them were buried many of the saints and martyrs of the primitive church. They consist of long, narrow galleries, {128} usually about eight feet high and five feet wide, which twist and turn in all directions, very much resembling mines. The graves were constructed by hollowing out a portion of the rock at the side of the gallery, large enough to contain the body. The entrance was then built up, and generally an inscription was placed upon it. {127} [ILLUSTRATION: SECTION OF THE CATACOMB OF CALIXTUS.] {128} These excavations were first formed by quarrying the volcanic, sandy rock, in order to supply the materials necessary for the building of ancient Rome. They were afterwards increased in order to procure the sand used for cement, until, at length, they formed an area of very extensive dimensions. They are mentioned by the Roman writers, Horace and Varro, by Cicero and Seutonius. Jerome, writing about the middle of the fourth century, describes them as they existed in his day, declaring that he "was accustomed, as a youth, when studying in Rome, to visit these dark and dreary spots on Sundays, in order to see the tombs of apostles and martyrs." [ILLUSTRATION: BURIAL PLACE IN THE CATACOMBS.] Among the many inscriptions which the museum of the Vatican has derived from the catacombs is {129} the following. It relates to the reign of Marcus Aurelius, or Antoninus, as he is sometimes called, about A. D. 150: ALEXANDER MORTUUS NON EST SED VIVIT SUPER ASTRA ET CORPUS IN HOC TUMULO QUIESCIT. VITAM EXPLEVIT SUB ANTONINO IMPO, QUI UBI MULTUM BENEFITII ANTEVENIRE PRAEVIDERET PRO GRATIA ODIUM REDDIDIT GENUA ENIM FLECTENS VERO DEO SACRIFICATURUS AD SUPPLICIA DUCITUR. TEMPORA INFAUSTA! QUIBUS INTER SACRA ET VOTA NE IN CAVERNIS QUIDEM SALVARI POSSIMUS. QUID MISERIUS VITA SED QUID MISERIUS IN MORTE CUM AB AMICIS ET PARENTIBUS SEPELIRI NEQUEANT TANDEM IN COELO CORUSCANT PARUM VIXIT QUI VIXIT IN X. TEM. TRANSLATION: "Alexander is not dead, but lives beyond the stars, and his body rests in this tomb. He lived under the Emperor Antoninus, who, foreseeing that great benefit would result from his services, returned evil for good. For, while on his knees and about to sacrifice to the true God, he was led away to execution. O, sad times! in which sacred rites and prayers, even in caverns, afford no protection to us. What can be more wretched than such a life, and what than such a death, when they could not be buried by their friends and relatives? At length they are resplendent in heaven. He has scarcely lived who has lived in Christian times." Sometimes a victor's crown--one of laurel--is intended to mark that the interred one has passed {130} through the agony and strife of his Christian conflict, and was triumphant. At other times the simplest words indicated a saint's last resting place. In some cases these epitaphs are imperfectly spelled, indicating the humble class to which the survivors belonged. * * * * * CHAPTER IX. FULFILLMENT OF PROPHECY. PROPHECY DEFINED--OBJECTIONS TO SYMBOLICAL LANGUAGE ANSWERED--HISTORY REVERSED, UNINTELLIGIBLE--NECESSITY OF PROPHETIC OBSCURITY--INFIDEL DREAD OF PROPHECY--PROPHECIES CONCERNING BABYLON--THEIR FULFILLMENT--PROPHECIES CONCERNING EGYPT--PROPHECIES CONCERNING JUDEA AND THE JEWS--CONCERNING THE SEVEN CHURCHES OF ASIA--TESTIMONIES OF INFIDELS--MODERN PROPHECY--ITS FULFILLMENT. An astronomer is able to predict the eclipses of the sun and moon, because he knows the laws that govern the heavenly bodies. So also a countrywoman can predict the time of hatching, and the kind of birds that will come forth from a certain class of eggs placed under a fowl in the act of incubation, because she has many times observed {131} phenomena of this kind. Prophecy is only prediction in the highest sense of the term. Our Heavenly Father, who knows, not merely the laws that govern the material world, but also the mental, moral and physical laws that govern humanity, can foretell the phenomena incident to man's social and religious development. He who knows the origin of man--both his strength and his weakness--and the extent and influence of the powers of darkness, can foretell the result of that awful conflict that has been in progress since before the foundation of the world. When man, in obedience to law, shall have gained his higher development and become as one of the Gods, he will, no doubt, obtain the power of prophecy. Even in his present state, every true poet, philosopher and scientist may be said to possess, in a certain degree, this gift; in fact, so far as they can penetrate into the laws and mysteries of the universe beyond the ken of ordinary mortals. Thus the steam-engine was predicted eighteen hundred years before Watt heard the first deep, regular respiration of this modern evangel. Thus, the magnetic telegraph was expected for quite three hundred years before its first tap of the keys announced its presence. When Shakespeare wrote, "I'll put a girdle round about the earth in forty minutes," it was nothing but the instinct of the poet, peering with a glimmer of inspiration into the darkened chamber towards which science was advancing. Bruno, Galileo, Newton, Columbus and Washington had glimmerings of this celestial light. The lines {132} written by Julia Ward Howe are as truthful as they are beautiful: "Lift up your eyes, desponding freemen, Fling to the winds your needless fears; He who unfurled your glorious banner, Said it shall wave a thousand years. A thousand years, my own Columbia, 'Tis the glad day so long foretold; 'Tis the glad morn whose early twilight Washington saw in days of old." But it is objected that the prophecies of scripture are obscure and wrapped up in symbolical language. This objection proceeds from a total misapprehension of the nature and design of prophecy, which is not to unveil the future for the gratification of our curiosity, but to give directions for our present duty and future welfare. The larger part of the prophecies of scripture is taken up with directions how men should regulate their conduct, rather than with information how God intends to regulate His. As to the objection against the symbolical language of prophecy, it may be asked, how can heavenly things be revealed to earth-born men, but by earthly figures? Who knows a single word, in our own or any other language, to express a spiritual state, or mental operation, that is not the name of some material state or physical operation used symbolically? Spirit, memory, imagination, etc., are each a symbol or figure of speech. In what way could God or man teach us to know anything except by either showing us a picture of it, or telling us what it is like, that is, simply by {133} type or symbol? These are the only possible means for conveying heavenly truth or future history to our minds. When, therefore, the skeptic insists that prophecy be given literally in the style of history written in advance, he simply requires that God should make it utterly unintelligible. We may gather much valuable information from symbolic language; but history written in advance would be more difficult to decipher than the inscriptions of Nineveh or Egypt, or the still more obscure hieroglyphics of Central America. Imagine Alexander reading Bancroft instead of Daniel. The Hebrew prophet he might understand, for he himself was the fulfillment of a part of Daniel's prophecy, but what could he learn from reading such a record as this? "In the year of Christ, 1847, the United States conquered Mexico and annexed California." He would say, "In the year of Christ--what does that mean? The United States may mean the states of Greece; but on what shore of the Mediterranean can Mexico and California be found?" What information could Aristotle gather from the fact that the electric telegraph was invented in 1844? Could all the wise men of Rome have explained to Julius Caesar the following dispatch, if given in prophetic vision? "Sebastopol was evacuated last night after enduring, for three days, an infernal fire of shot and shell." Should we diminish the vista to within two or three centuries, what could Oliver Cromwell, aided by the whole British parliament, have made {134} of a prophetic vision of a single newspaper paragraph, written in advance, to inform them that "Three companies of soldiers came down last night from Berwick to Southampton, by a special train, traveling fifty-four and a half miles an hour, including stoppages, and embarked immediately on arrival. The fleet put to sea at noon in the face of a full gale from the south-west?" Why, the intelligible part of this single paragraph would seem to them more impossible, and the unintelligible part more absurd than all the mysterious symbols of the Apocalypse. A complete prophetic history of the steam-engine, steam navigation and railways would have been necessary before they could have understood it. The world has accepted God's symbols thousands of years ago, and it is too late in the day for skeptics to deride the laws of thought and forms of speech. David's prophetic psalms, Isaiah's celestial anthems, Ezekiel's glorious symbols, Solomon's terse proverbs and the Savior's lovely parables will be recited and admired ages after the foggy abstractions of Parker and Newman, Carlyle and Emerson have vanished from the earth. The Biblical symbols of the Thirst of Passion, the Blood of Murder, the Rod of Chastisement, the Iron Scepter, the Fire of Wrath, the Balance of Righteousness, the Sword of Justice and the Wheels of Providence will photograph their lessons on Memory's tablet, while the mists of the "positive philosophy" float past unheeded to the land of forgetfulness. God's prophetic symbols are the {135} glorious embodiments of living truths, while skeptics' theories are the melancholy ghosts of expiring nonsense. The prophetic symbols are sufficiently plain to be distinctly intelligible _after_ the fulfillment; but sufficiently obscure to baffle presumptuous curiosity before it. Had they been so written as to be fully intelligible beforehand, they must have interfered with man's free agency, by causing their own fulfillment. They hide the future sufficiently to make man feel his ignorance; they reveal enough to encourage faith in the God who rules it. God's prophecy is not merely His foretelling something which will certainly happen at some future time, but over which He has no control--as an astronomer foretells an eclipse of the sun, but can neither hasten nor hinder it--but it is the revealing of a part of His plan of this world's affairs, to show that God and not man is the sovereign of it. Infidels feel the power of this manifestation of God in His word; and are driven to every possible denial of the fact. They feel, instinctively, that the Bible prophecies are far more than mere predictions. They would rather endow every human being on earth with the power of predicting the future, than allow the God of heaven that power of ruling the present, which these prophecies assert. Hence we find them frequently patronizing "mediums" and fortune tellers of various kinds. [ILLUSTRATION: THE RUINS OF BABYLON] The prophecies of the scriptures are frequently predictions at once unexampled and unparalleled. Nations could not perish before they had grown, {136} nor empires be destroyed till they had accumulated. Babylon, Nineveh, Damascus and Tyre had been growing and flourishing for a thousand years, at the time that Jonah, Micah, Hosea and Isaiah pronounced their sentences against them. At that time, mankind had not yet seen a ruined empire. Judging from the past they had no reason to expect {137} anything else than prosperity concerning these cities; yet the prophets pronounced desolation and solitude against these cities which were then the capitals of nations more populous than this continent at the present time, and displayed buildings, a sight of whose crumbling ruins is deemed sufficient recompense for the perils of a journey of ten thousand miles. Every church, hall, school-house, theatre and hospital of Salt Lake City could have been conveniently arranged in the basement of the great temple of Belus. On the first floor there was room enough for the whole adult population of Utah to assemble, while the remaining seven stories would have still been open for the accomodation of the citizens of Babylon. When the prophets wrote their predictions, the walls of Babylon had been raised to the hight of three hundred and fifty feet, and made broad enough for six chariots to drive upon them abreast. From its hundred brazen gates issued the armies which trampled under foot the liberties of mankind, and presented their lives to the nod of a despot, who slew whom he would, and whom he would, allowed to live. Twenty years' provisions were collected within its walls, and the world would not believe that an enemy could enter its gates. Nevertheless, the prophets of God pronounced against it a doom of destruction as extraordinary as the pride and wickedness which procured it. Tyre, the London of Asia, was to "become a place for the spreading of nets" (_Ezekiel xxvi_ 5), The infidel, Volney, tells us that, "Its commerce has declined to a trifling, {138} fishery;" but even that implies some few resident inhabitants. Rabbah of Ammon was to become, "A stable for camels and couching place for flocks" (_Ezekiel xxv_, 5). Lord Lindsay reports that, he "could not sleep amidst its ruins for the bleating of sheep in the sheep-folds and the braying of camels in its ruins." Yet sheep-folds imply that their Arab owners would occasionally reside near its ruins. But desolation, solitude and utter abandonment to the wild beast of the desert is the clearly-predicted doom of the ancient world's proud capital: "Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah. It shall never be inhabited, neither shall it be dwelt in, from generation to generation: neither shall the Arabian pitch his tent there; neither shall the shepherds make their folds there. But wild beasts of the desert shall lie there, and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces" (_Isaiah xiii_, 19 22). Every traveler attests the fulfillment of this strange prediction. "It is a tenantless and desolate ruin," says Mignon, who, though fully armed and attended by six Arabs, could not be induced by any reward to pass the night among its ruins, from his apprehension of evil spirits. So completely fulfilled is the prophecy, "The Arabian shall not pitch his tent there." The same voice {139} that called camels and flocks to the palaces of Rabbah, summoned a very different class of tenants for the palaces of Babylon. Rabbah was to be a sheep-fold, Babylon a menagerie of wild beasts--a very specific difference and very improbable. However, after it was destroyed and deserted, one of the Persian kings repaired its walls, converted it into a vast hunting ground and stocked it with various kinds of wild beasts; and to this day the apes of the Spice Islands, and the lions of the African wilds meet in its ruins and howl their testimony to the truth of God's word. Only a few years ago. Sir R. K. Porter and Dr. Rich, saw two majestic lions in the "Mujelibe" or ruins of the palace. The nations selected as examples of divine justice are as various as their sentences are different--covering a space as long as from New York to San Francisco and climes as various as those between Canada and Cuba; peopled by men of every shade of color and degree of capacity from the negro servant of servants, to the builders of the Coliseum and the pyramids. The prophecies describe in their own expressive symbols, the nations yet unfounded and kings unborn, who should ignorantly execute the judgments of God. They also predict the future of over thirty states--no two of which are alike. If, for instance, a prophet should declare that New York should be overturned and become a little fishing village--that Philadelphia should become a swamp and never be inhabited--that New {140} Orleans should become a dry, barren desert, and Chicago be utterly consumed with fire and never be rebuilt--that learning should depart from Boston and no travelers should pass through it any more--that New England should become the basest of the nations and no native American ever be president of the Union, but that it should be a spoil and a prey to the most savage tribes--that the Russians should tread Washington under foot for a thousand years, but that God would preserve Pittsburg and Salt Lake City in the midst of destruction; then, if all these things should come to pass, would any man dare to say that the prophet spake the dictates of human sagacity, or the calculations of human reason, and was not inspired by the Spirit of God? Such was the character of the prophecies concerning the geographical, political, social and religious condition of the greatest nations of antiquity. Considering the modes of ancient warfare, Egypt was one of the most defensible countries in the world. Bounded on the south by high mountains, on the east by the Red Sea, on the west by the trackless, burning desert, she was able to defend the mouths of her river with a powerful navy, to drown an invading army every year by the inundation of the Nile. Egypt had not only maintained her independence, but extended her conquests for a thousand years. She had given learning, art, science and idolatry to half the world and had not yet risen to the hight of her fame or extent of her influence until many years after the {141} predictions against her were uttered. Yet it was prophesied, "I will make the rivers dry, and sell the land into the hand of the wicked; and I will make the land waste and all that is therein by the hand of strangers. I, the Lord, have spoken it. Thus saith the Lord God, I will also destroy the idols, and I will cause the images to cease out of Noph, and there shall be no more a prince of the land of Egypt." {141} [ILLUSTRATION: SPHYNX AND PYRAMIDS] {142} The infidel, Volney, thus relates the fulfillment of these predictions: "Such is the state of Egypt. Deprived twenty-three centuries ago of her natural properties, she has seen her fertile fields successively a prey to the Persians, the Macedonians, the Romans, the Greeks, the Arabs, the Georgians and at length the race of Tartars distinguished by the name of Ottoman Turks. The Mamelukes purchased as slaves, and introduced as soldiers, soon usurped the power and selected a leader. If their first establishment was a singular event, their continuance is no less extraordinary; they are replaced by slaves, brought from their original country." (_Volney's Travels, Vol. I, page_ 74). Gibbon, another infidel, states, "The most illustrious sultans of the Baharite and Beyite dynasties were themselves promoted from the Tartar and Circassian bands; and the four and twenty beys, or military chiefs, have ever been succeeded, not by their sons, but by their servants." (_Decline and Fall, chap. xlix_). It is needless to remind the reader that the idols are cut off. Neither the nominal Christians of Egypt nor the Mahometans allow images among them. The rivers, too, are drying up. In one day's travel forty dry water courses will be crossed {143} in the delta of the Nile; and the traveler needs to carry water with him, who explores the ruined cities through which once floated Greek and Roman navies. Again, it was prophesied, "It shall be the basest of the kingdoms, neither shall it exalt itself any more above the nations, for I will diminish them that they shall no more rule over the nations." (_Ezekiel, xxix_, 15). Every traveler attests the truth of this prediction. The wretched peasantry are rejoiced to labor for any one who will pay them five cents a day, and then quickly hide the treasure in the ground from the rapacious tax-gatherer. "In Egypt there is no middle class, neither nobility, clergy, merchants nor land-holders. A universal appearance of misery arrests the attention of the traveler and points out to him the rapacity and oppression as well as the ignorance of the inhabitants, who are equally unable to perceive the cause of their evils or to apply the necessary remedies. Ignorance diffused through every class, extends its effects to every species of moral and physical knowledge." Babylon was to be reduced to utter barrenness and desolation, Egypt to slavery and degradation; but a different and still more incredible doom is pronounced in the Bible upon Judea and its people: "I will make your cities waste and bring your sanctuaries unto desolation, and I will bring the land into desolation: and your enemies which dwell therein shall be astonished at it. And I will scatter you among the heathen, and will draw out a {144} sword after you: and your land shall be desolate and your cities waste." (_Leviticus_, _xxvi_, 31-33.) "The generation to come of your children and the stranger from a far land shall say, Wherefore hath the Lord done thus to this land? What meaneth the heat of this great anger?" The following testimony of Volney is an example of the manner in which God causes infidels and scoffers to fulfill the prophecies: "I journeyed in the empire of the Ottomans, and traversed the provinces, which were formerly the kingdoms of Egypt and Syria. This Syria, said I to myself, now almost depopulated, then contained a hundred flourishing cities, and abounded with towns, villages and hamlets. What has become of those ages of abundance and of life? Great God! from whence proceed such melancholy revolutions? For what cause is the fortune of these countries so strikingly changed? Why are so many cities destroyed? Why is not that ancient population reproduced and perpetuated? A mysterious God exercises His incomprehensible judgments. He has doubtless pronounced a secret malediction against the earth. He has struck with a curse the present race of men in revenge of past generations." (_Volney's Ruins, Book I_), The malediction is no secret to any one who will read the twenty-ninth chapter of Deuteronomy. Of Jerusalem it was predicted, "It shall be trodden down of the Gentiles." Saracens, Turks, Crusaders and pilgrims from all parts of the earth {145} have been and are fulfilling this prediction at the present day. Of the temple, it was said, "There shall not be left one stone upon another, that shall not be thrown down." History has preserved, and the Jews to this day curse the name of the soldier, Terentius Rufus, who plowed up the foundations of the temple. The Roman emperor, Julian, attempted to falsify the Savior's words, "Behold, your house is left unto you desolate;" and sent his friend, Alypius, with a Roman army and abundant treasure, to rebuild it. The Jews flocked from all parts to assist in the work; but the combined forces were obliged to desist from the attempt. "Horrible balls of fire, breaking out from the foundations with repeated attacks, rendered the place inaccessible to the scorched workmen and the enterprise was dropped." (_Ammiam Marcellus, Book xxiii, chap_. 1). Such is the testimony of a heathen, confirmed by Jews and Christians. The Mahometan Mosque of Omar now rears its lofty dome where once stood the Temple of Solomon, and no Jew is permitted to tread that sacred spot. Of the Israelitish nation God predicted that it should be a peculiar, distinct people, dispersed among, yet separate from, the other nations of the earth: "I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth." (_Amos ix_, 9). Again, "And yet, for all that, when they are in the land of their enemies, I will not cast them away, neither will I abhor them to destroy them {146} utterly, and to break my covenant with them; for I am the Lord their God." (_Lev. xxvi_, 44). Here are four distinct predictions; national peculiarity, grievous oppression, universal dispersion and remarkable preservation. The fulfillment is obvious and undeniable. The infidel is sorely perplexed to give any account of this great phenomenon. How does it happen that these singular people are dispersed over all the earth, and for eighteen hundred years have resisted all the influences of nature, all the customs of society and all the powers of persecution driving them toward amalgamation, and irresistible in all other instances. In spite of the power of imperial Rome and the tortures of the Spanish Inquisition, amid the chaos of Asiatic and African tribes, and the fusion of American democracy, on the plains of Australia and the streets of San Francisco, the religion and the customs of the children of Israel are as distinct this day as they were three thousand years ago when Moses wrote them in the Pentateuch, and their physiognomy the same as when Shishak caused them to be engraven on the monuments of ancient Karnack. Human sagacity cannot explain these facts as they exist to-day, much less could it foretell them three thousand years ago. Did space permit, it might be shown that the predictions against the seven churches of Asia, were literally fulfilled. (_See Rev. i and ii_). Ephesus, once famous for its magnificence and the great temple of Diana, the mart of commerce {147} and the busy avenue of travel, was the first to receive the doom of abused privileges: "I will remove thy candlestick out of its place unless thou repent." "A few unintelligible heaps of stone," says Arundell, "with some mud cottages untenanted, are all that remain of the great city of the Ephesians. Even the sea has retired from the scene of desolation, and a pestilential morass, covered with mud and rushes, has succeeded to the waters which brought up the ships laden with merchandise" from the whole known world. Laodicea, some of whose public buildings would contain 100,000 persons; Sardis, that once contained more specie than is now in circulation in the United States; Thyatira, that once manufactured the royal purple of kings and princes; Pergamos, the seat of learning and the birth-place of Galen, the father of medicine; all these cities are in ruins. Amid the fallen columns and broken arches, the temple of Jupiter, of Venus or of Diana, will equally elude the search of the curious traveler. They have all received their doom according to the words of Jesus. Yet, Smyrna, against which no doom was pronounced, is still the queen city of Asia Minor; and Philadelphia, of which it was said, "I will write upon him my new name," is still erect--a column in a scene of ruins. The prediction of the Savior is fulfilled in its modern name, _Allah Sehr--the city of God_. The prophecies regarding the Messiah and their fulfillment might also be noticed. The time, the {148} place, the manner of His birth, His parentage and reception, were plainly declared, hundreds of years before He appeared. Compare Micah v. 2, and Matthew ii. 1; also Isaiah lxi. 1, and Matthew xi. 5; likewise Isaiah liii. 3, and Matthew xxvi. 56. These and many other passages prove that the character and mission of the coming Messiah were pointedly foretold long before He made His appearance in the flesh. The one grand, unparalleled fact of the resurrection from the tomb is also predicted, "Thou wilt not leave my soul in hell, nor wilt Thou give Thine Holy One to see corruption" (_Psalm xvi_. 10). Often did Jesus predict this event before friend and foe. Even His enemies declared, "Sir, we remember that that deceiver said, while he was yet alive. After three days I will rise again." The last chapters of the gospel relate the proofs by which He convinced His incredulous disciples that the prophecy was fulfilled, "Behold my hands and my feet, that it is I myself. Handle me and see, for a spirit hath not flesh and bones as ye see me have. And when He had thus spoken He showed them His hands and His feet. And while they yet believed not for joy and wondered. He saith unto them, 'Have ye here any meat?' And they gave Him a piece of a broiled fish and of a honeycomb. And He took it and did eat before them" (_Luke xxiv_. 39). Afterwards, "He led them out as far as to Bethany and He lifted up His hands and blessed them. And while He was blessing them He was parted from them and carried up into {149} heaven" (_Luke xxiv_. 50, 51). And while they looked steadfastly toward heaven as He went up, behold two men stood by them in white apparel and said, "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven" (_Acts i_. 10-12). With our own eyes we shall see the fulfillment of this prophecy. Every eye shall see Him. The clouds of heaven shall then reveal the vision now sketched on the page of revelation. In conclusion, let us notice a few of the prophecies given through the Prophet Joseph, and their wonderful fulfillment. When Joseph Smith was an obscure, unlearned youth, living at his father's house, in the then sparsely settled region of western New York, the angel Moroni told him that God had a work for him to do, and that his name should be had for good and evil among all nations, kindreds and tongues. Men of all classes are witnesses how literally this has been fulfilled. Then, again, in 1832, when the United States were enjoying the blessings of profound peace, the Lord declared, by the mouth of the Prophet Joseph: "Verily, thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. * * * * * * For behold the Southern States shall be divided against the Northern States and the Southern States will call on other nations, even the nation {150} of Great Britain, as it is called," etc., (_Doc. and Cov., Sec. lxxxvii_). The whole adult population of the United States are witnesses of the fulfillment of this prophecy. For many years it remained unfulfilled, and the Elders who proclaimed it met with scorn and sneers; but, at length, arrived the terrible havoc and storm of war. There had been many rebellions within the territory of the United States. In Virginia had occurred Bacon's rebellion; in Maryland, Clayborne's rebellion; in New England, the insurrection, controlled by the Hartford convention, of 1814; in Western Pennsylvania, the State of Franklin, had, at one time, held a political existence for nearly two years. Then, by what human sagacity was it predicted that the war must commence in South Carolina? Let the skeptic read and ponder. {151} CHAPTER X. INFIDEL OBJECTIONS CONSIDERED. ARROGANCE OF INFIDELS--THEIR IGNORANCE--SUN'S HEAT--SATURN'S RINGS--A SCIENTIST'S THEORY OF THE DELUGE--DENSITY OF COMETS--THE MILKY WAY--UNKNOWN FORCES OF THE UNIVERSE--ANTIQUITY OF THE EARTH--TEACHINGS OF ANCIENT PROPHETS--TEACHINGS OF PRIMITIVE CHURCH--MODERN SCIENTISTS. The grand error of infidel theories in regard to creation lies in the arrogant assumption on which every one of them must be founded. They assume that the theorist is acquainted with all substances and all forces in the universe, and with all the modes of their operation. This knowledge must apply, not merely to the present age, but to all past epochs; not merely to this world, but, likewise, to others in widely different and utterly unknown situations and conditions. Otherwise, that unknown force must have had its influence in framing the world. For instance, a theory of creation which would neglect the attraction of gravitation would be manifestly false. But there are other laws, the power of repulsion, for instance, whose omission would be equally fatal. Skeptics {152} are aware of this fact, and have sought to simplify matters, by reducing all substances to a few simple elements, and all forces to the form of one universal law. Instead of this, chemistry, every year, reveals new substances and increases our knowledge of nature's variety. At one time, it was boasted that astronomy would enable us to account for all the operations of the universe; but, instead of this, it has revealed substances and forces, whose nature and combinations are entirely unknown. For example, it is estimated that the sun's heat at its surface is 300,000 times greater than at the surface of the earth. An exceedingly few rays of the sun, concentrated by a burning mirror, will convert gold and platina into vapor. At this rate, it is calculated that "if a cataract of icebergs, a mile high and as broad as the Atlantic ocean, was launched into the sun, with the velocity of a cannon ball, it would be converted into steam as fast as it entered his atmosphere, without cooling his surface in the least degree. But how is such an enormous heat kept up? Hitherto, every discovery, so far from giving us an explanation, seems rather to remove farther the prospect of probable explanation." (_Outlines of Astronomy, Vol. vi., p_. 400.) Yet the sun is the nearest of the fixed stars, by far the best known, and most nearly related to us. In fact, we are dependent on his influence for life and health. But if the infidel cannot tell the sun's substance, or the nature and cause of the light and heat he sends us, how can he presume to {153} tell us how this same sun was formed, or declare that the Biblical account is false? [ILLUSTRATION: VIEW OF SATURN, SHOWING RINGS.] Concerning the nearest planets, how little do we know! Are they built of the same materials as our planet? Are Saturn's rings solid or liquid? The planet, Saturn, is surrounded with a revolving belt consisting of several distinct rings, containing an estimated area a hundred and forty-six times greater than the surface of our globe, with a thickness of a hundred miles. From mechanical considerations, it has been proved that these rings could not be of uniform thickness all around, else when a majority of her seven moons were on the same side, the attraction would draw them in upon her on the opposite side; and once attracted to her surface, they could never get loose again, if they were solid. It was next ascertained that the motion of the moons of Saturn and her rings was such that the rings must be capable of changing their thickness according to circumstances. Finally, it was demonstrated that these rings were fluid and that their density is nearly that of water, and that the inner portion, at least, is so transparent {154} that the planet has been seen through it. The rings of Saturn are, then, a stream or streams of fluid, rather denser than water, flowing about the planet. This extraordinary fact, which shows how God can deluge a planet when He pleases, is given in the language of a philosopher whose thoughtless illustration of revelation is all the more valuable that it is unintentional: "M. Otto Struve, Mr. Bond and Sir David Brewster are agreed that Saturn's third ring is fluid, that it is gradually approaching the body of Saturn, and that we may expect, sooner or later, to see it united with the body of the planet. With this deluge impending, Saturn would scarcely be a very eligible residence for men whatever it might be for dolphins." (_See Annual of Scientific Discovery, 1856, p_. 377.) Let the skeptic show that God did not, or could not suspend a similar celestial ocean over the earth, or cease to pronounce a universal deluge impossible. Again, it may be asked. Has the moon an atmosphere? Are the atmospheres of the planets like ours? What is the cause of the light and heat of the sun? These and many other questions scientists variously answer, but leave unanswered after all. Comets constitute by far the greatest number of the bodies of our solar system. Arago says seven millions frequent it, within the orbit of Uranus. They are the largest bodies known to us, stretching across hundreds of millions of miles. {155} [ILLUSTRATION: THE COMET OF 1811.] They approach nearer to this earth than any other bodies, sometimes even involving it in their tails, and generally exciting great alarm among its inhabitants. But the nature of the transparent, luminous matter of which they are composed is utterly unknown. While their density was doubtful, they formed very convenient material for the atheist's world-factory; but recently they have been literally dissipated into smoke by powerful telescopes. In fact a respectable wreath of smoke is quite substantial compared with the densest of the comets. Stars of the smallest magnitude remain distinctly visible though covered by what appears to be their densest portion; although these same stars would be completely obscured by a moderate fog extending only a few yards above the {156} earth. Neither are they dense enough to cast a shadow. It is thus evident that the most substantial clouds which float in our atmosphere are dense and massy bodies compared with the filmy and all but spiritual texture of a comet's tail. Neither do men understand the laws that govern the motion of comets. As they approach the sun, they come under an influence directly the opposite of attraction. While the body of the comet travels towards the sun, sometimes with a velocity nearly one-third of that of light, the tail shoots forth in the opposite direction with much greater velocity. The greatest velocity with which we are acquainted on earth is the velocity of light, which travels a million times faster than a cannon ball, or at the rate of 195,000 miles per second. [ILLUSTRATION: COMET PASSING ROUND THE SUN (ITS PERIHELION).] But infidels tell us that the universe is infinite, and therefore self-existent. This assertion is essential to their creed. They must establish this fact {157} before they can convince themselves or any other person, that the universe had no Creator; for that which exists by the necessity of its own nature must exist in all time and in every place. But it can be easily shown that our solar system has boundaries, and does not fill the immensity of space. That broad band of luminous clouds, which stretches across the heaven, called the Milky Way, consists of millions of stars, so small and distant that we cannot see the individual stars, and so numerous that we cannot help seeing the light of the mass; just as we may see the outline of a forest at a distance, but are unable to distinguish the individual trees. Besides the Milky Way there are many other star-clouds, in various parts of the heavens, which have successively been shown by the telescope to consist of multitudes of stars. But all around these star-clouds, or Nebulae as they are called, the clear blue sky is discovered by the naked eye. Now it is easy to perceive that if all the regions of space were filled with self-luminous suns or planets capable of reflecting light, or even comets, we should see no blue sky at all: in a word, the whole heaven would be one vast Milky Way. Though the telescope discovers multitudes of stars where the naked eye sees none, yet they are seen projected on a perfectly dark heaven. "And even through the Milky Way, and the other star-clouds, the telescope penetrates through intervals absolutely dark and completely void of any star of the smallest telescopic magnitude" (_Outlines of Astronomy, chap. xvii_). {158} It may assist us to understand the full import of this declaration to remember that the largest telescopes now in use, clearly define any object on the moon's surface as large as the Deseret Bank. We may comprehend to some extent their power of penetrating space by the fact that light, which flashes from San Francisco to London quicker than you can close your eye and open it again requires _thousands of years_ to travel to our earth from the most distant stars discernible by these telescopes. If a solar system like ours existed anywhere within this amazing distance these telescopes would certainly reveal it. In gazing through these instruments we are made to feel most sensibly that not merely this world which constitutes our earthly all, and yon glorious sun which shines upon it, but all the host of heaven's suns, planets, moons and firmaments, which our unaided eyes behold, are but as the handful of sand of the ocean shore, compared with the immensity of the universe. But ever, and along with this it has shown us the ocean, as well as the shore, and revealed boundless regions of darkness and solitude stretching around and far away beyond these islands of existence. When we come to consider the vastness of these regions of darkness, over which _no light has traveled for millions of years_, and remember also that astronomers have looked clear through the nebulae, and find that they bear no more proportion to the infinite darkness behind them, than the sparks of a chimney do to the extent of the sky against {159} which they seem projected, so far from imagining the solar system to be infinite, we stand confounded at its relative insignificance. There is no possible evasion of this great fact. It cannot be objected "that stars may exist at vast distances, whose light has not yet reached the limits of our system;" for there is no possible distance over which light could not have traveled, during eternal duration. But the eternal existence of these stars is the very thing which the atheist is concerned to prove. If we admit that these worlds had a beginning, we are compelled to seek a cause for that beginning: that is to say, a Creator. Nor will it answer the purpose to say, "that these dark regions may be filled with dark stars." If it could be proven that some stars shine, while others are dark; then why this difference? Variety is an effect, and demands a prior cause. Worlds therefore do not exist by the necessity of their own nature, wherever there is room for them, but must have had a pre-existent, external and supernatural cause of their existence in the places where they exist. This implies design--will-- God. In these amazing disclosures of the unknown forces of the heavens, do we not hear a voice rebuking the presumption of ignorant theorists, and asking, "Knowest thou the ordinances of heaven? Canst thou set the dominion thereof in the earth" (_Job xxxviii_. 33). How many influences, hitherto undiscovered by our ruder senses, may be ever {160} streaming toward us, and modifying every terrestrial action. And yet, because man has traced a little concerning one or two of these laws, we have deemed our astronomy complete. We have no reason, save our own self-sufficient arrogance, to believe that the discovery of these forces exhausts the treasures of infinite wisdom. But the infidel asks us, "Does not the Bible make a false declaration, when it says that the universe was created only some six or seven thousand years ago?" We reply by asking, _Where does the Bible say so_? "But," says our objector, "is not this the doctrine held by the various sects and taught by the various commentators?" That is not the question before us just now. We are not asking what sects believe, or uninspired teachers teach; but, "What does the Bible say." The Bible uniformly attributes the most remote antiquity to the work of creation. "In the beginning God created the heavens and the earth" (_Gen. i_, 1). So far from supposing man's appearance on the earth to be even approximately coeval with the creation, human presumption is reproved in the remarkable words, "Where wast thou when I laid the foundations of the earth?" (_Job, xxxviii_. 4.) In majestic contrast with the frail human race, Moses glances at the primeval monuments of God's antiquity, as though by them he might form some faint conceptions of eternity, and sings, "Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting, to everlasting thou art God" (_Ps. xc_, 2). The {161} very phrase _in the beginning_, is in itself an emphatic refutation of the notion, that the work of creation is only some six or seven thousand years old. Geologists have been unable to invent a better, and have borrowed from the Bible this very form of speech, to designate as the _primary formations_, those strata beyond which human knowledge cannot penetrate. This phrase, in Bible language, marks the last promontory on the boundless ocean of past eternity: the only positive phrase, by which we can express the most remote period of past duration. It expresses not a date--a point of duration; but a period--a vast cycle. But one boundary is perceptible to mortals: that where creation rises from its abyss. Created eye has never seen the other shore. Let the geologist then penetrate as deeply as he can into the profundities of the earth's foundations, and bring forth the monuments of their hoary antiquity; we will follow with unfaltering faith. Let the astronomer raise his telescope and reflect, on our astonished eyes, the light which flashed from morning stars, on the first day of this earth's existence, or even the rays which began to travel from distant suns millions of years ere the first morning dawned on our planet: they shall shed a sacred lustre over the pages of inspiration, and give new beauties of illustration to its majestic symbols. But never in this life will geologists penetrate the depth of its mysteries, nor astronomers attain the sublimity of that beginning revealed in its pages. It is placed in an {162} antiquity beyond the power of human calculation, in that sublime sentence with which it introduces mortals to the Eternal, "In the beginning God created the heavens and the earth." The doctrine of the creation the earth only six or seven thousand years ago is a product of monkish ignorance. Clemens of Alexandria, who lived in the second century of the Christian era, and Justin Martyr, who was a disciple and companion of the Apostle John, both teach the existence of an indefinite period between the creation and the preparatory work, fitting it for the habitation of man. The Jewish rabbis also are perfectly explicit in recognizing these distinctions. But it is replied, "Does not the Bible say, in the fourth commandment, 'In six days the Lord made heaven, and earth, and the sea, and all that in them is?' etc" True. But we are speaking just now of a very different work; the work of creation. If any one does not know the difference between create and make, let him turn to his dictionary, and Webster will inform him. If he has no dictionary, he can satisfy himself thoroughly, as to the different meanings of these two words, by looking at their use in the Bible. He will find the term create used when there were no organized materials to form the earth from; unless we adopt the infidel absurdity that the paving stones made themselves. He will also find that the term make is applied to the adjusting of the earth in its present condition (_see Gen., i_, 21 _and_ 27. _Psalms, li_, 10. _Ecclesiastes, xii_, 1. _Col, i_, 16). {163} But between these two widely different processes, namely the creation, and the organizing of the world there intervened a period of indefinite length. That original chaos, which some would find in the second verse, never had an existence save in the brains of atheistic philosophers. It is purely absurd. The crystals of the smallest grain of sand, the sporules of the humblest fungus on the rotten tree, and the animalculae in the filthiest pool of mud, are as orderly in their arrangements, as perfect after their kind, and as wisely adapted to their station as the most perfect beings on the earth. If then astronomers and geologists assert that the earth was millions or hundreds of millions of years in process of preparation for its present state, by a long series of successive destructions and renovations, and gradual formations, there is not one word in the Bible to contradict that opinion; but on the contrary, very many texts which fully and unequivocally imply its truth. Infidels frequently attempt to make sport of the figures of sacred poetry such as the "pillars," and "windows of heaven," the "corners of the earth," the "four winds of heaven," etc. One prominent infidel writer asserts that Moses was so ignorant of the nature of the atmosphere, and the origin of rain that he taught that the firmament was simply a brazen hemisphere or huge caldron placed in an inverted position over the earth, that a fresh-water ocean was outside of this, and that the figurative term "windows of heaven" meant trap-doors to let {164} the waters descend in the form of rain upon the inhabitants of the earth. If so, Moses did not put his teachings into practice; for we find that he set up a brazen hemisphere in the tabernacle and placed its mouth upwards and put water on the inside of it. Such are the miserable subterfuges to which infidels will resort when in want of an argument. They seem to forget that a thousand years before skeptics had learned to talk nonsense about crystal spheres, and trap-doors in the bottom of celestial oceans, the writers of the Bible were recording those conversations of pious philosophers concerning stars, clouds and rain, from which Galileo derived the first hints of the causes of barometrical phenomena. The origin of rain, its proportion to the amount of evaporation, and the mode of its distribution by condensation, could not be propounded by Humboldt himself with greater clearness than they are described by Job, the ancient philosopher of the land of Uz. "He maketh small the drops of water: they pour down rain according to the vapor thereof, which the clouds do draw and distil upon man abundantly" (_Job xxxvi_. 27). The cause of this rarefaction of cold water, is as much a mystery to modern scientific associations as it was to Job and Elihu; and even were all the electrical tension of vapors disclosed, "the balancing of the clouds" would only be more clearly discovered to be, as the Bible declares, "the wonderful works of Him, who is perfect in knowledge." Three thousand years before the theory of the trade winds was {165} demonstrated by Maury, it was written in the Bible, "The wind goeth toward the south, and turneth about unto the north," and, "The wind returneth again according to his circuits" (_Eccl. i_, 6). Thousands of years before Newton, Galileo and Copernicus were born, Isaiah was writing about the orbit of the earth and the earth's relative insignificance (_Isaiah xl_, 22). Even the modern names of some of the constellations of the heavens were known to the ancients. "Canst thou bind the sweet influences of Pleiades, or loose the bands of Orion?" (_Job xxxviii_, 31). One of the most vaunted objections, which infidels bring against the Bible, is that which represents God as creating light before the sun, and the sun, moon and stars, only two days before the creation of man. They seem to forget that the term to create is nowhere used in connection with the preparing of the earth for the habitation of man. By careful reading it will be seen at once that the darkness spoken of in the first chapter of Genesis had reference to this planet only. There is not the remotest hint, in any portion of scripture, that any other planet or star was shrouded in gloom at that time. On the contrary, we are most distinctly informed that the wonders which God was performing in this world, at that very time, were distinctly visible amid the cheerful illumination of other orbs. "When the morning stars sang together, and all the sons of God shouted for joy," as this earth emerged from its primeval darkness. {166} True the Bible represents that this earth was illuminated at a time when the sun was not visible from its surface. Now, if any one will presume to scoff at the Bible for speaking of light without sunshine--as infidels frequently do--what will he say of the light which exists in the midst of a London fog or on the banks of Newfoundland? To understand, how there may be day without sunshine, we need only conceive the whole earth enveloped in vapors such as Humboldt describes a portion of Peru. "A thick mist obscures the firmament in this region for many months. If by chance the sun's disc becomes visible during the day, it appears devoid of rays, as if seen through colored glasses. According to what modern geology has taught us concerning the ancient history of our atmosphere, its primitive condition must have been unfavorable to the transmission of light" (_Humboldt's Cosmos, Vol iii, p_. 139). Dr. Dana is evidently of the same opinion. In speaking of the formation of coal and the peculiar vegetation which flourished upon the earth during that period, the remains of which are found imbedded in the coal measures; he says, "In the Pacific ocean, off the coast of Chili, there is an island named Chiloe, where it rains 300 days in the year, and where the light of the sun is shut out by perpetual fogs. On this island, arborescent ferns, form forests, beneath which grow herbaceous ferns, which rise three feet and upwards above a marshy soil, and a mass of plants flourish there, {167} resembling in their main features the plants found in the coal fields" (_Manual of Geology_, 1880). Thus science corroborates the word of God. Another favorite theory of the unbeliever is the uniformity of nature. "Where," says he, "is the promise of Christ's coming to judgment; for since the fathers fell asleep, all things continue as they were since the beginning of the world?" But on examination astronomy dispels the illusion, exhibits the course of nature as a succession of catastrophies, displays the conflagration of other worlds, and the extinction of other suns, before our eyes, and asks, _Why should our sun differ from other suns_? In short there is no permanence in the heavens, any more than on the earth; but a perpetual change is the destiny of suns and stars. A few instances it may be well to transcribe: "On the 11th of November, 1572, as the illustrious Danish astronomer, Tycho Brahe, was walking through the fields, he was astonished to observe a new star in the constellation Cassiopea, beaming with a radiance quite unwonted in that part of the heavens. Suspecting some delusion about his eyes, he went to a group of peasants to ascertain if they saw it, and found them gazing at it with as much astonishment as himself. He went to his instrument and fixed its place, from which it never after appeared to deviate. For some time it increased in brightness--greatly surpassing Sirius in luster, and even Jupiter--so that it could be seen by good eyes in the day time. After reaching its greatest brightness, it again diminished, {168} assuming in succession the hues of a dying conflagration, and then finally disappeared. It is impossible to imagine anything more tremendous than a conflagration that could be visible at such a distance" (_Nicholl's Solar System, page_ 118). Sir John Herschell describes the star, Eta Argus, which, in the year 1837, went through similar variations. Humboldt gives a catalogue of twenty-four such stars, whose variations have been recorded, and asks, _Why should our sun differ from other suns?_ "What we no longer see is not necessarily annihilated. It is merely the transition of matter into new forms--into combinations which are subject to new processes. Dark cosmical bodies may, by a new process of light, again become luminous" (_Cosmos Vol. III, page_ 232). Nicholl sums up the matter in the following emphatic words: "No more is light inherent in the sun than in Tycho's vanished star; and with it and other orbs a time may come when the sun shall cease to be required to shine. The womb which contains the future is that which bore the past" (_Solar System, page_ 190). The threatenings of God's word are invested with a mantle of terrible literality by the facts we have been contemplating. {169} CHAPTER XI. MOSES AND MODERN SCIENCE. SCIENCE AGREES WITH RELIGION--NEBULAR THEORY--SUN A DARK BODY--SUN SPOTS--VARIOUS SOURCES OF LIGHT--PRIMEVAL OCEAN--DENSITY OF EARLY ATMOSPHERE--VEGETATION OF COAL PERIOD EVERYWHERE IDENTICAL--UNIFORMITY OF CLIMATE. There is a class of aspirants to gentility who refuse to recognize any person not dressed in the style which they suppose fashionable among the higher classes. A story is told of a wealthy Glasgow brewer's wife, who, attired in all the magnificence of her satins, laces and jewelry, was driving out in her carriage one day in the vicinity of Balmoral. A quiet lady, clad in a plain, gingham dress and gray shawl, was gathering a bouquet of wild flowers in the hedge, and as the carriage passed by, wished the occupant a pleasant "good morning," to which the brewer's wife answered by a contemptuous nod, but afterwards learned to her great mortification, that she had thus lost an opportunity of forming an acquaintance with Queen Victoria. So a large class of pretenders to science refuse to become acquainted with Bible {170} truth, because it is not shrouded in the technicalities of science, but displays itself in the plain speech of the common people to whom it was given. Of late years the first chapter of Genesis has been assailed by scientists in such a manner that even some professing Christians and other devout believers in the Old Testament have come to doubt the authenticity of that chapter; while the efforts of some modern divines to interpret its sayings so as to conform to the declarations of so-called science, have in some cases been pitiful to behold. We do not claim that what is called science is infallible. True science is indisputable. But much that is called science is only theory. In the writings of learned men, concerning the formation of the world, and geologic processes and periods, there is a large mixture of theory and guess-work along with some demonstrated facts and principles. We believe, however, that there is no real conflict between the Mosaic account of the creation and the nebular theory, which is the most widely accepted among the most prominent scientists. The Bible declares, "In the beginning God created the heavens and the earth." Science admits that there was a "Great First Cause." The world-famous scientist, Herbert Spencer, says, "The universe had its origin in the unknown source of things." The Bible declares, "The earth was without form, and void, and darkness was upon the face of the deep." Science teaches us that matter primarily existed without any form, in a highly {171} attenuated and invisible condition, but containing all the elements which now compose the solid and fluid portions of the earth, and while it was in this condition it was non-luminous. Before motion there was no light. The Bible says the "Spirit of God moved upon the face of the waters." (The original word _mayhim_ means literally a flowing, non-solid, fluid substance.) Scientists admit that motion as well as matter demands a cause, and that the earth was then a flowing or movable substance or fluid. Thus we see that the description given by Moses of that far, far off period is not only correct but likewise has a depth of meaning that is perfectly sublime. Let us now turn to another chapter in nature's volume and compare it with the second event mentioned by Moses. "And God said. Let there be light: and there was light." Scientists admit that the first visible effect of motion in the fluid mass was the giving out of light. And here it may not be out of place to give a concise description of the nebular theory: "La Place conceived the sun to be at one period the nucleus of a vast nebula or star-cloud, the matter of which extended beyond what is now the orbit of the remotest planet of the solar system. This mass of matter in process of condensation, and probably by the agency of electricity, was endued with a circulating motion around its center of gravity. The tendency which all revolving bodies possess to fly off from the center, caused portions of this nebula in process of condensation, {172} to detach themselves from the parent mass, and form themselves into concentric rings, which afterwards, by condensation and electrical action, separated themselves into distinct bodies. These masses, which hence constituted the various planets, in their turn condensing after the manner of the parent mass and abandoning their outlying matter, became surrounded by similar concentric rings, which in turn formed satellites or moons surrounding the various planetary masses. In proof of this, the case of the planet Saturn has been cited to show that the work of creation is still in progress. As is well known, this planet is surrounded by a revolving belt, consisting of several distinct rings still unbroken." While infidels are scoffing at the idea of light without the sun, modern science has discovered the astonishing fact, that even at this moment the globe of the sun is not a source of light to itself much less to us; that, in fact light is no more connected with the sun than with a candlestick. The sun consists mainly of a dark nucleus, like the body of the earth and other planetary globes, surrounded by two atmospheres of enormous depths, the one nearest to him being cloudy and dense like our atmosphere, while the loftier stratum consists of dazzling electric and phosphorescent zephyrs that, bestow light on so many surrounding spheres. This phosphorescent atmosphere, or _photosphere_, as it is called, is by no means inseparably attached to the surface of the nucleus or dark body beneath. Nor is it in any degree stable, but is subject to {173} extensive fluctuations and the most violent commotions, being frequently swayed and whirled aside, laying bare the surface of the dark globe beneath for thousands of miles to the observation of astronomers, and even to the naked eye. [ILLUSTRATION: THE SUN AS SEEN BY MR. PROCTOR SEPTEMBER 25TH, 1870.] In the month of June, 1843, a spot was visible which, according to the measurements of Schwabe, the astronomer, had a length of no less than 74,816 miles. On March 15th, 1858, observers of the great solar eclipse had an opportunity of seeing a spot which had a breadth of 107,520 miles. But {174} the most remarkable view of the sun was that exhibited September 25th, 1870. One of the openings was so vast that it was calculated that eighteen of our worlds, placed side by side, would have scarcely filled the chasm. The latest discoveries in science tend rather to demonstrate that the sun's light is but very faintly visible on his globe; and that there is no such thing as solar heat. What is popularly called so is only the heat caused by the friction of the waves of light passing through the atmosphere, or striking against the earth. "We approach the question of the sun's inhabitability," says Sir David Brewster, "with the certain knowledge that the sun is not a red hot globe, but that its nucleus is a solid, opaque mass, receiving very little light from its luminous atmosphere." "For ought we know the dark, solid nucleus of the sun may have existed for millions of years and given out no light whatever. It is quite possible that variations of the sun's light may have been caused through electrical action. The telescope has shown us that the fixed stars are also luminous bodies similar to our sun, only very far distant from us. Some of these have suddenly flashed into existence, where none were previously visible. The appearance of twenty-one such stars is on record. Others have greatly increased in brightness; and, still further, many familiar suns have ceased to shine. On a careful re-examination of the heavens, many stars are found to be missing." (_Herschel's Outlines, Sec_. 832.) {175} The variation of our supply of light from the sun is the only explanation we have of the great alternations of heat and cold which have been so extensive as, at one period, to have clothed high northern latitudes, such as Greenland and Siberia, with a more than tropical luxuriance of vegetation, and, at another time, to have buried vast tracts of Europe and America, now enjoying a genial climate, under vast glaciers and mountains of ice. Again, light, so far from being solely derived from the sun, exists in, and can be educed from almost any known substance. The metallic bases of most earths and alkalies are capable of emitting light in suitable electrical conditions, and a brilliant flame can be produced by the combustion even of water. All the metals can be made to flash forth lightnings under suitable electric and magnetic excitements; and the crystals of several rocks give out light during the process of crystallization. Thousands of miles of the earth's surface must once have presented the lurid glow of a vast furnace of melted granite. Even at a far later period of its history, it may have shone with a luster little inferior to that of the sun; for lime, of which unknown thousands of miles of its strata consist, when subject to a heat much less than that produced by contact with melted granite or lava, emits a brilliant, white light of such intensity that the eye cannot support its luster. (_See Turner's Chemistry, Sec_. 160.) As is well known, the moon is a dark, opaque body, therefore the copper color of the moon, {176} during a total eclipse, when the dark side of the earth is turned towards the moon, shows us that the earth, even now, is a source of light. That God could command the light to shine out of darkness, and convert the very ocean into a magnificent illumination, the following fact clearly proves: "Captain Bonnycastle coming up the gulf of St. Lawrence, on the 7th of September, 1826, was roused by the mate of the vessel in great alarm from an unusual appearance. It was a starlight night, when suddenly the sky became overcast in the direction of the highland of Cornwallis County, and an instantaneous and intensely vivid light, resembling the aurora, or northern lights, shot out from the hitherto dark and gloomy sea, on the lee bow, which was so brilliant that it lighted every thing distinctly, even to the mast-head. The light spread over the sea between the two shores, and the waves, which before had been tranquil, now began to be agitated. Captain Bonnycastle describes the scene as that of a blazing sheet of awful and most brilliant light. A long and vivid line of light, superior in brightness to the parts of the sea not immediately near the vessel, showed the base of the high, frowning and dark land abreast; the sky became lowering and more intensely obscure. Long, tortuous lines of light showed immense numbers of large fish darting about as if in consternation. The top-sail yard and mizen boom were lighted by the glare, as if gas-lights had been burning directly below them; and until just before daybreak, at four o'clock, the {177} most minute objects were distinctly visible." (_Connection of Physical Sciences, p_. 288.) In the fourth and fifth verses of the first chapter of Genesis we are told, "And God saw the light, that it was good: and God divided the light from the darkness. And God called the light day, and the darkness He called night. And the evening and morning were the first day." In spite of all the sneers of infidels, the candid reader finds the divine record sublime in its simplicity. The good effect of light upon our planet was immediately apparent. The earth having now become sufficiently condensed to cast a shadow, there was, of course, one side enjoying the light of the sun while the other was in shadow. Thus the dark body of the earth was the means by which God divided the light from the darkness, as at the present; and the first rotation of the earth upon its axis causing the shadow and the light to be alternately on every part of the earth, produced the evening and the morning of the first day. How long the first day was, we know not. From observations of phenomena going on in the Spiral Nebula at the present time, it is reasonable to suppose that the first revolution of the earth upon its axis occupied a vast epoch of time. The next process in the organization of the earth was the forming of an atmosphere: "And God said, let there be a firmament" (literally, _expanse_) "in the midst of the waters, and let it divide the waters from the waters. And God made the firmament, {178} and divided the waters, which are under the firmament: and it was so." (_Gen. i_, 6-7). Now let us turn to the book of nature and see how science corroborates these facts. Geologists tell us that the motion of the particles of matter which form the earth, in course of condensation became very hot; for heat and motion are only different names for the same thing. Heat is easily convertible into motion, as every one knows who has a steam engine, and motion can easily be changed into heat, as everybody knows, by friction, that is by rubbing two substances together. M. Mangin, in his "Mysteries of the Ocean," thus graphically describes the first formation of the universal ocean: "As the earth continued to cool, a time arrived when its temperature became insufficient to maintain in a state of vapor the vast masses of water which floated in the atmosphere. These vapors would pass into a liquid state, and then the first rain fell upon the earth. This water would in turn be quickly evaporated and again ascend into the colder regions of space, where it would again condense and fall upon the earth. This might take place many times; but each time much heat would be withdrawn from the surface of the globe, and at last the waters would settle down and form a universal ocean. And the evening and the morning were the second day." Further we are told: "And God said, Let the waters under the heaven be gathered together unto {179} one place, and let the dry land appear: and it was so. And God called the dry land earth; and the gathering together of the waters called He seas." (_Gen. i_, 9,10). Mark the phrase, _unto one place_. The oceans and seas are all connected; they are only names for parts of one place or basin. In the 104th Psalm we are told that God covered the earth "With the deep as with a garment; the waters stood above the mountains." Concerning the early condition of the earth, science declares, that the waters encased the whole globe, and were above the early mountains, which were afterwards formed by the contortions caused by the shrinking of the crust of the earth as it cooled. Helmholtz has calculated that the shrinking of the earth one ten-thousandth of its diameter would generate an amount of heat equal to that which the earth receives from the sun during two thousand years. From this fact we may easily perceive the causes of that internal heat which, after the lapse of unknown ages, still manifests itself in geysers, earthquakes and volcanoes. Here, also, we may perceive that mighty force by which the Divine chemist prepared the materials for the earth's ultimate condition. When God created light. He pronounced it good; when He divided the dry land from the waters. He pronounced it good; but when He created the firmament, or expanse. He did not declare it good. Why? Possibly because, until vegetation began, it was loaded with carbonic acid and {180} other poisonous gases, and totally unfit to support animal life. Science teaches us that this was the period when those strata known as the _primary rocks_ were formed. No remains of animal life can be found in them. It is a well-known fact that most substances shrink as they cool. This is the principle that holds the tires upon wagon wheels. In the same manner the earth also shrank, in proportion, as it cooled. As the various parts might give out heat in an unequal manner, so irregularities would appear on its surface, forming the earliest mountain chains, valleys, rents and ravines. Gradually as these early mountains and table-lands rose above the surface of the primeval ocean, the waves would dash against them and the rains fall, slowly wearing away the rocks and thus forming the earliest soil on the new-made world. Continuing our investigations, let us turn to another chapter of the book of nature and see how closely the teachings of science agree with the record given by Moses: "And God said, Let the earth bring forth grass" (literally, sproutage), "the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth; and it was so." (_Gen. i_, 11.) Mark the order: First, the sproutage; second, seed-bearing herbs; and thirdly, fruit-bearing trees. Now what does science say on this subject? It tells us that the exact geological period, when plants first appeared upon the earth, cannot be told; for their delicate structure was such that their earliest forms have been entirely destroyed, unless {181} they are those which are still preserved in the strata of the coal measures. The earliest forms of which we have any knowledge were flowerless plants, which produced minute spores instead of seeds. Among these may be classed fungi, mosses and ferns. Thus we see how correctly Moses has described the first form of vegetable life by simply speaking of it as _sproutage_, without mentioning any seed. [ILLUSTRATIONS: SPECIMENS OF EARLY VEGETATION. FERNS. CALAMITES.] {182} [ILLUSTRATION: SPECIMEN OF BARK FROM A NOVA SCOTIA COAL MINE.] With regard to this vegetation, it would imply the existence of sunlight, though some of the lower orders would require but little. The atmosphere was still dense and loaded with vapor. The lower orders of flowerless plants were succeeded by tree-like ferns, some of which grew to the enormous hight of forty or fifty feet. The careful observer will frequently find traces of this early vegetation in the lumps of common coal. Sometimes the galleries of coal mines are overhung with beautiful proportions of extinct vegetable forms. Thus a wise Providence has preserved the remains of primeval vegetation for perhaps millions of years, to tell us the story of those ancient forests, and reveal to us the various steps of creation. "The vegetation of the coal period presents a remarkable character, being composed almost entirely of {183} the highest class of flowerless plants, along with a few of the lowest class of those that flower." (_Dawson's Chain of Life, p_. 96.) Concerning the climatic condition of the earth during the coal-forming, (carboniferous) period, as it is called, the description given by Hugh Miller, the eminent geologist, may not be out of place: "From the circumstance that no dew is deposited in our Summer evenings, save under a clear sky, it is now ascertained that even a thin covering of cloud--serving as a robe to keep the earth warm--prevents the surface heat of the planet from radiating into the space beyond. And such a cloud, thick and continuous, as must have wrapped round the earth, as with a mantle, during the earlier geologic periods, would have served to retard, for many ages, the radiation, and consequently the reduction, of that internal heat of which it was itself a consequence. Nor would a planet, covered over for ages with a thick screen of vapor, be a novelty yet in the universe. It is doubtful whether astronomers have ever yet looked on the face of Mercury. It is, at least, very generally held that, hitherto, only his clouds have been seen. Even Jupiter, though it is thought his mountains have been occasionally detected raising their peaks through openings in his cloudy atmosphere, is known chiefly by the dark, shifting bands that, flecking his surface in the line of his trade-winds, belong not to his body, but to his thick, dark covering. Nor, yet further, would a warm, steaming atmosphere, muffled in clouds, have been {184} unfavorable to a rank, flowerless vegetation like that of the coal measures. "There are moist, mild, cloudy days of Spring and early Summer, that rejoice the heart of the farmer, for he knows how conducive they are to the young growth on his fields. The coal measure climate would have consisted of an unbroken series of these, with, mayhap, a little more of cloud and moisture and a great deal more of heat. The earth would have been a vast greenhouse covered with smoked glass, and a vigorous, though, perhaps, a loosely-knit and faintly-colored, vegetation would have luxuriated under its shade. That the vegetable growth must have been great we can easily imagine when we consider the immense quantities of coal throughout the world. It is a remarkable circumstance that, from the equatorial regions up to Melville Island in the Arctic Ocean, where continual frost now prevails; and from Spitzbergen to the center of Africa, the remains of the plants of the coal measures are identically the same. There seems to have been then only one climate over the whole globe, caused, no doubt, by the internal heat of the earth. We should not forget that Moses puts the elevating of the land and the production of vegetation in the same geological period, viz., between the second and third day." "And the evening and the morning were the third day." (_Gen. i_, 13.) Before this time there seems to have been no seasons; but, after that, God appointed the sun, moon and stars "to give light upon the earth, and to be for signs, and for seasons, and for days and for years." That the sun and stars had been created long before this, we have no reason to doubt. We may, therefore, correctly infer that they were then, for the first time, visible from the surface of the earth. {185} [TRANSCRIBER'S NOTE: Here is an artist's rendition of a primordial forest] {186} CHAPTER XII. HARMONY OF GENESIS AND GEOLOGY. DEVELOPMENT OF SPECIES--SURVIVAL OF THE FITTEST--LAWS OF VARIATION--GRADUAL EXTINCTION OF ANIMALS--AQUATIC CHARACTER OF EARLIEST BIRDS--INDICATIONS OF LIFE IN CHALK--PRIMEVAL MONSTERS--HUGE LAND ANIMALS--CHANGE IN THE CLIMATE OF THE EARTH--CREATION OF MAN--NO INTERMEDIATE LINK. Philosophers lay it down as a rule, that the materials for all revolutions, whether political, moral or social are prepared before-hand. A revolution in ideas and modes of thought is by no means an exception to this rule. The unthinking throng may gaze in wonder at the spectacle afforded by the sudden outburst; but the thoughtful student will trace the order of events, and the forces that have been long at work preparing the minds of men for the new order of things. {187} When in the latter part of the eighteenth century, Voltaire marshaled his arguments as a legion, and hurled his burning invectives against the corruptions of false Christianity, humanity stood aghast at the result, for they did not perceive that the forces which impelled it had long been preparing. When the works of Voltaire and Thomas Paine appeared, society was in such a condition that many accepted their teachings as a relief from existing evils. Much more, many persons were ready to follow them into all the wild sophistries of infidelity. The history of that time, has been to some extent repeated in the great scientific revolution so vigorously at work in the nineteenth century. When Hugh Miller wrote his "Testimony of the Rocks" there were those who confidently expected that this work would overturn the Mosaic account of the creation; and a wonderful outcry was raised about the opposition between the records of the rocks and the Bible. After a time it was found that geology demonstrates the existence, wisdom and goodness of an Almighty Creator with irresistible evidence. So when Darwin, Huxley, Hooker, Spencer and others revealed to the world, a vast amount of knowledge concerning the origin of species and the development of plants and animals, there were those who would have gladly found an antagonism between the facts of science and the records of revelation. But now it is admitted that it would be equally wonderful, and would as much require the infinite powers of {188} Deity, "to develop all the varied and marvelous forms of organic life from a single germ as to call them into existence by special acts of creation." In reality we owe these philosophers a debt of gratitude for having studied nature so carefully and given us so many deeply interesting and important facts. It is evidently part of the divine plan that species should develop from a lower to a higher condition. We see this in the improvements in the breeds of our domestic animals, as well as in the wild animals that now live, as compared with the remains of the ancient Saurians that once roamed over the earth. The doctrine of "Natural Selection" or "Survival of the Fittest," as Huxley terms it, is also a law of nature. We see this illustrated at the present time in the history of races of men and species of animals. The weaker races of men are gradually disappearing while those nations who possess the highest physical, mental and moral characteristics are extending their dominion over the earth. In the history of animals this is likewise apparent. The gigantic, unwieldy ox, the Urus of Caesar, has been extinct since Roman times. The Auroch, another ox whose bones are frequently found in the same strata with extinct animals, would have been now entirely extinct but for the imperial edict which preserves a few in the forest of Lithuania. The gigantic birds Dinornis and Aptornis have but recently passed away. Perfect skeletons of them are still preserved in the museum of Christchurch, New Zealand. From {189} the measurement of these skeletons they are estimated to have been nearly or quite twelve feet high. The Dodo, a heavy, clumsy bird, of fifty pounds' weight, with loose, downy feathers, and imperfect wings like a new-born chicken, became extinct only about 150 or 200 years ago. The Apteryx of Australia, which of all living birds most resembles some of the extinct species, still survives, ready to disappear. The lion, tiger, bison (or buffalo), elephant, rhinoceros, and, in fact, all the fiercer and larger animals, are even now disappearing before the advance of civilized man. [ILLUSTRATION: SKELETON OF A MAN AND THAT OF A DINORNIS SHOWING COMPARATIVE SIZE.] {190} The law of variation, as expressed by Darwin, is true with certain limitations. For example, every person must admit a vast change in the condition of the best breeds of our domestic swine, from their ancestors, the wild boars of medieval Europe. Yet nowhere can be found a single instance of _transmutation of species_. For example, if we should trace the pedigree of a horse backwards through a thousand generations we should find that the original animal was also a horse, though probably a very inferior animal. Of all the living animals and fossil remains of extinct ones, though thousands of specimens have been discovered, yet of land animals and the higher orders of creation not a single instance of transmutation can be found. In all this we see a beautiful agreement with the divine record, "And God said, Let the earth bring forth the living creature after his kind, cattle, and creeping thing, and beast of the earth after his kind: and it was so" (_Gen. i_, 24). True, we are told by Huxley that the embryos of different animals closely resemble each other, so that at an early stage of their existence they cannot be distinguished. But what of this? It only shows the unity of design in the works of the Creator which is one of the grand characteristics {191} of the world. Further, it teaches us a lesson of man's ignorance and imbecility. With all the aid of science we are unable to perceive those minute arrangements of atoms which will on development produce a tortoise or a fowl, a dog or a man. Who will presume to say that a castle was developed or "evolved" from a cottage because they were built of similar materials or because some of the rooms were after the same pattern? Why then should the Divine Architect's work be doubted because He gives to the germs of different beings the power of self-development according to a specified pattern, which is to end in the ultimate perfection of vastly different organisms? [ILLUSTRATION: BIRD-LIKE REPTILE DISCOVERED BY DARWIN.] But we are asked, is it not true that the most accurate and reliable geologists, have discovered in the rocky records of former ages the most undeniable evidence that the earliest birds were of a {192} strangely reptilian character, and that many of the reptiles of that age were of an extraordinary bird-like character? That in some cases it is difficult to determine which predominated to the greatest extent, the characteristics of the reptile, the bat or the bird? These animals were evidently amphibious, living either on land or in the sea. Some specimens still extant which were found in Mexico and South America and which are identical with, or closely resemble the extinct species, possess the double character of an aquatic and terrestrial animal. Some of them advance beyond the development common to the class, and from gill-breathers, fitted, only to inhabit the water, become lung-breathers adapted to live on land. [ILLUSTRATION: REPTILIAN BIRD BY HUXLEY.] Is it not also true that the remains of the earliest birds indicate them to have been of an aquatic character similar to the cranes, gulls and pelicans of the present time? Some of these were destitute of horn bills which birds of the present age possess. On the other hand their heads resembled those of reptiles. Neither were their wings always {193} covered with feathers, but in some cases their wings resembled those of the bat, and their feet closely resembled those of reptiles. Now, says the skeptic, is it not possible that reptiles and birds lived upon the earth previous to the creation of beasts? And, further, is it not possible that birds and reptiles may have been developed from the same original type, whereas Moses declares that God made the beast of the earth after his kind? Not so fast, my friend. It is well known that these declarations of science are mere speculations, plausible indeed, but nowhere proven to be true. Granting all that the infidel asks, let us carefully read the sacred record and see if there really is any contradiction: "And God said. Let the waters bring forth abundantly the living creature that hath life, and fowl that may fly above the earth in the open firmament of heaven." (_Gen. i_, 20). Had Moses written, "And God now created every living thing that moveth in the waters," there might have been some reason for infidel objections. We should therefore especially notice that Moses does not say that this was the first dawn of animal life upon our globe, but simply that the waters were now to "_bring forth abundantly_ the moving creature that hath life, and fowl," etc. In all this there is no inconsistency between the geological and Biblical statements. On the other hand the wording of the text is such as to lead the student to believe that birds were of aquatic origin, that is, lived on the water. {194} In the twenty-first verse we are told that God created great whales (literally sea-monsters) "and every living creature that moveth, which the waters brought forth abundantly, after their kind and every winged fowl after his kind." And here we also perceive that the waters are again represented to be as it were the nursing mother of both birds and the lower orders of animal life. Mark also that the term "created" is used only three times in the whole of this record; first in reference to the creation of the earth, second in reference to sea-monsters, and third in reference to the creation of man. [ILLUSTRATION: PIECE OF CHALK HIGHLY MAGNIFIED.] {195} While revelation teaches us that the period when the waters were to bring forth abundantly, was in a succeeding epoch to that in which vegetation commenced; geology bears testimony that there are few remains of animal life till we come up to more recently formed strata, than the vegetable deposits of the coal measures. It is only when we arrive at the chalk measures that we find an "abundance" of animal life. Recent investigations have shown, that chalk is mostly composed of shells in every stage of change, some perfect, some broken, and still others decayed into an impalpable dust. Some of these shells are so minute that it would require 1,800 placed side by side to measure a single inch. Perhaps no human intellect is able to form a conception of this profuseness of animal life. Well might Moses say the sea brought forth abundantly. [ILLUSTRATION: REMAINS OF SHELL FISH.] It is at this epoch that we find the first remains of shell fish which are so common in the rocks of every land; also the remains of innumerable tiny fish, so prevalent in certain sections of our own land. Again, geology teaches us that "birds made their first appearance during this epoch." No fragments of the skeletons of birds have yet been discovered in formations older than the chalk. {196} [ILLUSTRATION: REMAINS OF MACROURA--EARLIEST BIRD YET FOUND.] Further it is only in strata formed subsequently to the chalk that we find the remains of those monsters that made the earth to tremble beneath their tread and lashed to foam the billows of the primeval ocean. To those who are unaccustomed to view fossil remains the dimensions of some of these seem almost incredible. Just think of monsters 120 feet in length with teeth eleven inches in diameter and eyes whose sockets were more than eighteen inches across; and we can easily perceive that the statement of Moses is verified, "And God created great whales" (literally sea monsters). Of this epoch, Le Conte says, "It was preeminently an age of reptiles." There are now on the whole face of the earth only six large reptiles over fifteen feet long--two in India, one in Africa, three in America--and none over twenty-five feet long. Yet in the strata that correspond to this period in Great Britain alone are found the skeletons of at least {197} five great Dinosaurs from twenty to sixty feet long, and in the United States the fullness of reptilian life was even greater; for, one hundred and forty-seven species of reptiles have been found, most of them of gigantic size. Among these are fifty species of Mosasaurs, seventy or eighty feet long, also species of crocodiles fifty feet long, besides great numbers of gigantic turtles." These are some of the remains that are still preserved. But the fossil animals of any period are only a remnant of the animals of that period. That the climate of the earth was then warm and uniform is sufficiently attested. All great reptiles are now found only in tropical or subtropical regions; but the remains of these monsters are scattered in all latitudes from New Zealand to Spitzbergen. In all this we see a wonderful agreement between the account given by Moses and the records of geology. [ILLUSTRATIONS: TOOTH OF PLESIOSAURUS, ONE TWELFTH IT'S NATURAL SIZE. REMAINS OF PLESIOSAURUS AND MEGOLOSAURUS] {198} Of the land animals which then inhabited the earth, might be mentioned the _Dinotherium_. From the remains of it which still exist it must have measured not less than sixteen feet high and twenty-four feet long with a head at least three feet in breadth and hence capable of containing a brain large enough for the most exacting phrenologist. Then again there was another huge animal called the _Mastodon_. We may get some idea of the enormous size of the animal from the fact that the remains of some of its grinding teeth, recently found in Pennsylvania, weighed no less than seventeen pounds. There existed at that time still another huge animal whose remains are found in Siberia, Sweden, Italy and North and South America. It is commonly called a Mammoth, {199} though on account of its resemblance to existing elephants, naturalists have named it _Elephas Primigenius_. It was covered with three kinds of hair: first strong bristles, secondly, soft hair, and thirdly with reddish wool growing among the hair. Geologists agree that during the latter part of this period the earth began to assume conditions similar to those which prevail at the present time. This is indicated by the abundance of deciduous plants (that is plants that drop their leaves each autumn), which are to be found in North America. It is thus evident that the climate was becoming cooler, the dense atmosphere which so long had wrapped the earth as with a mantle had dissipated; the carbonic acid and other poisonous gases, which were totally unfit to support animal life had been absorbed by the rank vegetation of the coal period. Geologists tell us that this was the period when the Wasatch and Uintah mountains were formed and the center of the western continent upheaved, by which the great interior sea which previously divided America into two continents was abolished. The change of physical geography was enormous and the change of climate was doubtless correspondingly great. It was natural, therefore, to expect, with the opening of the next era, a very great change both in plant and animal life. So ended the fifth epoch of creation, for "The evening and the morning were the fifth day." Moses opens the record of the sixth epoch by the words, "And God said, Let the earth bring {200} forth the living creature, after his kind, cattle, and creeping thing, and beast of the earth after his kind; and it was so." Geology confirms this by declaring, as it were, that then her modern history commenced. Then began the present aspect of field and forest; and modern types of animals were introduced and became predominant. Many of the species of both plants and animals were identical with those still living. Further, one of the most noteworthy facts connected with the first mammals (or milk-giving animals), is the suddenness of their appearance in great numbers, and of all, or nearly all orders, even the highest, except man. Lastly, we are told, "And God said. Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea and over the fowl of the air, and over the cattle and over all the earth, and over every creeping thing that creepeth upon the earth." (_Gen. i_, 26). Thus from scripture we learn that the closing and completing work of the creation was man. Geology triumphantly confirms the revealed fact that submarine animals, land vegetation, reptiles, birds and quadrupeds, were all of them in existence, successively and collectively, before the first of the human race. Further, that the earliest remains of men, yet discovered, indicate that they were distinctly and perfectly human, as much so as any race now living, and were not in any sense an intermediate link between man and the ape. When his habitation was prepared, and {201} the materials of the forest and of the mine were all ready for his use, then, and not till then, did man appear. Thus the record of Moses, and the record of nature bear each other witness. The same narrative told by the ruler of Israel four thousand years ago, is also told in its own expressive language by the very earth on which we tread, as if it were "graven with an iron pen and lead in the rock forever." * * * * * CHAPTER XIII. SCIENTIFIC PROOFS OF SPIRITUAL LIFE. TESTIMONY OF THE SCRIPTURES--DOCTRINE OF THE SADDUCEES--REMARK OF NAPOLEON--SPIRIT CONTROLS MATTER--MICROSCOPIC ATOMS-- PROTOPLASM--ESSENTIAL CONDITIONS OF LIFE--INFIDEL THEORIES-- WISDOM OF SOCRATES--HERBERT SPENCER'S PHILOSOPHY--FACULTIES OF THE MIND--CONSCIOUSNESS--PERCEPTION--MEMORY--IMAGINATION-- JUDGMENT--CONSCIENCE--VOLITION--ABERCROMBIE'S RECORD--TALLEYRAND-- MILK POISONING. The inspired records uniformly teach that man has a spiritual nature distinct from the body, the union of which with the body produces that which, for want of a better term, we call our present life. The union of some of these celestial spirits with {202} bodies of earthly matter forms the visible world of mankind. They teach us, also, that the existence and conscious faculties of the soul continue after the death of the body. Death is referred to in the scriptures as giving up the ghost, or spirit; and very many passages refer to the condition of disembodied spirits after death. In the account of the creation of Adam, we read that "The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul," thus making an evident distinction between the body and the soul. In various parts of the Old Testament we find references to disembodied spirits, and various enactments in the Mosaic law against consulting them by means of divination and necromancy. The Sadducees denied the separate existence of spirits; but, in our Savior's famous argument with them. He showed that the Old Testament clearly taught this doctrine when it represented God as saying, "I am the God of Abraham, and the God of Isaac, and the God of Jacob," adding, "He is not the God of the dead, but the God of the living." (_Mark xii_, 26.) Thereby teaching that these persons, although their bodies had been long dead, were still living. So, likewise, St. Paul speaks of being absent from the body, yet present with the Lord. St. John declares that he saw the souls of those who had been slain for their testimony of Jesus. (_Rev. vi_, 9.) In examining the scientific evidence of these scriptural views concerning a spiritual existence, it will be necessary to inquire into the origin of {203} life as exhibited in physiology. This is confessedly a difficult question, yet one of great importance, since, driven from the sciences of astronomy and geology, infidelity has sought to entrench itself in natural history as in a citadel. Yet, even here, the ground crumbles beneath its feet; and the time is not far distant when a man, having a scientific education, will be ashamed to avow himself an infidel. We have seen that astronomy and geology bear testimony to the truths revealed in the scriptures; so, likewise, does the science which treats of the functions of living beings. Napoleon is said to have remarked to Dr. Antomarchi, at St. Helena, "You physicians are unbelievers because you cannot find the soul with your dissecting knife." However applicable this might have been to physicians of that day, it would fail of application now, since, by means of the microscope, man has been able to penetrate still more deeply into the recesses of nature's mysteries. With this instrument, science has been able to detect the beginnings of living structure, and to trace the fundamental laws of the process of development. Chemistry has also done its part in investigating this phenomena. From these sources we learn the mutual relation, as well as individuality of all organic things. From the inorganic world, directly or indirectly, the bodies of all living things originate, and to it, naturally, they all return. By some power, unseen to mortal eyes, matter is arranged in new forms; and these forms, after using {204} the matter thus arranged, restore it again to the physical world. In this manner is kept up the wonderful circle of organic life. Scientists, though skeptically inclined, agree that there must have first existed an animated germ, the product of a previously-existing organism, which draws in and appropriates the inorganic elements, combines these elements into organisms, builds up an organized fabric, and discards, finally, the atoms and implements which it can no longer use. What this organism is we cannot fully explain, since it is evident that it is of such a refined or sublimated nature as to elude the grasp of science in its present stage of development. By no means, at our disposal, are we capable of rigidly examining it by our bodily senses. To illustrate this subject, and at the same time to show the superiority and independence of the "vital principle," as it is called, or organizing spirit, to the cruder matter it uses, let us consider the history of a single microscopic atom, as it is used in the service of life. By some means--understood only by the Creator--it has become mysteriously endowed with life. Let us suppose its first connection with vitality to be in the simplest form of animated matter--that of the protoplasm. We find, on examination, that this protoplasm possesses what scientists call the "essential conditions of life," namely sensibility, contractibility and assimilation. We find that this atom of living jelly--for such it really is--is endowed with the power of selecting nutriment {205} from the inorganic matter around it for the support of its own existence. After a time it forms itself into a simple cell, a bladder-like form inclosing a fluid substance, and containing a few moving granules. After a time, this cell multiplies itself, that is, gives birth to a number of cells like itself. These are inclosed in the original cell, which at last bursts and sets them free. All scientists agree that "protoplasm is the physical basis of life." Now whence comes this wonderful principle which endows the protoplasm with the "essential conditions of life," and presses into its service the atoms and the laws of the material universe? Its effects are too palpable to allow a denial of its existence, while its power over earthly matter proves that it is distinct from it. Although too subtle to be analyzed by the philosopher, its existence is suggestive of the highest truths. It speaks to us of a spiritual world--a world to which the visible world is subservient, and which is itself unaffected by the many changes which take place around us. Among the many theories which infidels have profounded, one of the most common is that which declares that life is the result of organization. This argument, like many others, is only an old one with a modern dress. We find in Plato's "Phaedo," that when Simmias argued against the immortality of the soul, the wise and good Socrates opposed him, proving that the soul existed before the body, as shown by the fact of pre-existent ideas. For example, the idea of goodness must necessarily exist, before we are able to form an opinion {206} concerning goodness. Infidels tell us that the idea of virtue is merely the harmony of the soul; but if the soul itself is only the "harmonious result of organization," then virtue is simply the harmony of a harmony, which is absurd. Socrates further showed that parts of the soul may be opposed to each other, as desire and reason, for example; and this fact overthrows the idea of harmony. Thus even a pagan philosopher could deal fatal blows against the positivism of his age as well as against the pretended wisdom of the nineteenth century. Some tell that "no idea or feeling can arise, save as the result of some physical force expended in producing it." That because light, heat, electricity and motion are closely related, therefore they are the cause of life. As well might we say that the art and skill observed in a beautiful building were the offspring of the house itself, or that the architect was the result of a beautiful suite of rooms. In other words, the relation of cause and effect are completely reversed. Yet we are told that heat, motion, electricity and chemical affinity are the causes of mental and moral action. This principle is even applied to the progress of civilization, and the statistics of crime; and Mr Herbert Spencer has made it the foundation of his new system of philosophy. Stripped of its parade and tinsel, however, this theory is nothing but the old pantheism revived. It is the desperate effort of infidelity to press into its service the researches of modern physiology and anatomy, as has formerly been tried with {207} astronomy and geology; but each of these sciences refuses an alliance with skepticism, and incontrovertibly points to a Creator and a spiritual world. Let the honest skeptic inquire, "How do these theories explain the cause of life? Do they show us a single reason why some parts of matter become organized and others do not? Do they make plain why one cell develops a vegetable and another an animal, no perceptible difference existing between them, and the circumstances of each being the same except originating from different parentage? Can these philosophers tell us what they mean by physical force? Is it matter; or is it a creative power, or energy added to matter?" An answer to these questions would cut the Gordian knot. While _science_ stands on the very confines of a spiritual world, and points across the boundary, why should we fear to look in that direction, or spurn the guidance of that _faith_ which would lead us to higher truths. It may not be out of place to mention a few of the leading faculties of the mind, to show its independence. _Consciousness_, that is, the knowledge which the mind has of its own operations. _Perception_, or the evidence we have of external objects by our senses. _Memory_, which implies a former conscious experience, its retention, revival and recognition. _Imagination_ is a term used to represent the power which the mind has of combining ideas previously received. In its highest degree, imagination rises to the sphere of creative fancy, or poetic power. {208} _Judgment_ is the decision of the mind, the result of comparing two or more ideas. _Conscience_, sometimes called the moral sense, is that faculty by which we have ideas of right and wrong respecting actions, and corresponding feelings of approbation or disapprobation. It might, also, be claimed the faith faculty. It brings us into relation with the spiritual world and the claims of God and duty. _Volition_, or choice, is the dominion exercised by the mind over itself, employing or withholding its faculties in any particular action. These are a few of the faculties which link the mind to the body and likewise show its independence. Thus far we have only considered the origin of life, as confirmatory of man's spiritual nature. There are, however, other themes which point as clearly to the same truth. The functions of the nervous system--sensation and voluntary motion--cannot be explained by any other theory. The nerve-structure only implies a capability of reception and transmission. In other words, it is the telegraph system that conveys intelligence to, and transmits the wishes of the immortal soul. It is true that the active exertions of the power of the soul require a corresponding health in the bodily organs, since the most accomplished artisan cannot exhibit his full powers with imperfect tools and materials; yet, as the injury or destruction of the implement is no proof of the death of the artisan, so the injury or destruction of the body destroys not the soul. There is no constant relation between the {209} integrity of mind and body. The mind is sometimes an agonizing sufferer, while the body is in perfect health; and only slowly, and by degrees, the mind brings the bodily organs into a sympathetic state. Though the body cannot long resist the influence of mental disease; yet the mind can effectually resist the depressing influence of bodily disease or bodily pain, even to the period of their separation. Paralysis has unnerved and unstrung the whole system and yet the mind has remained uninjured. Such was the case with the great French statesman, Talleyrand, who, with a body like a living tomb, retained his faculties unimpaired. Nor need we more than allude to the rejoicing moment of the dying saint, or the triumphs of the martyr at the stake, to show that the mind can continue in calm serenity, while the body is enduring the most excruciating torments, or losing at once its vitality and power. Joy causes a brilliancy of the eyes. Melancholy produces a directly opposite effect from joy. The emotion of anger urges the circulation of the blood to the utmost vehemence, sometimes producing tremors or spasmodic action of the muscles. It acts also upon the secretions--the saliva, milk and bile-- which often become actually poisoned. The sickness and death of many children are caused by taking the milk of an enraged mother. The independent action of the mind is also manifest in the phenomenon of sleep. That personality is not suspended, is proved by voluntary waking at a predetermined hour. {210} Dreaming is another proof of mental activity and independence. Then the mind is withdrawn from the ordinary influences of the world around, and lives, as it were, in a world of its own. Hence the adaptability of the dream state to spiritual communication and inspiration, as referred to so often in the scriptures. In examining, thus, a few particulars in which the bodily organization is acted upon by its spiritual inhabitant, we find abundant proof of the independent nature of the soul, as taught in holy writ. * * * * * CHAPTER XIV. FAITH AND INFIDELITY CONTRASTED. FAITH AND SCIENCE HARMONIOUS--GREAT MEN, BELIEVERS--THE SAFETY OF SOCIETY DEMANDS RELIGION--THE GOSPEL THE BASIS OF TRUE CIVILIZATION--WHO ARE THE CREDULOUS--CONCLUSION. We repeat it: there is no antagonism between philosophy and faith. Whatever the seeming oppositions of the present, all in the end will be perfect harmony. The gospel not merely overwhelms but comprehends all philosophy. The star of science shines very beautifully indeed in its own sphere; but its light at best is a {211} borrowed light, and its beams grow pale and vanish before the glorious sun of righteousness. Often as the comparison has been made the result has been uniform--the sun outshines the star. Astronomy tried it. When the old Ptolemaic system was exploded by Copernicus, the vaunted wisdom of men proclaimed that the Bible also was exploded. But the Star-Maker triumphed over the star-gazers. The gospel may indeed be likened to a splendid palace which the Great Builder founded on a rock, digging deep and bolting it to the solid granite; and false religion to a building of fair appearance, but founded upon the sand, which, when the floods come and storms beat, falls into irretrievable ruin. False religion cannot endure investigation; but the gospel, though tried by the severest tests that science can devise, only reveals more fully its beauty and solidity. Instead of astronomy undermining the temple of gospel truth, it has led the greatest of astronomers to unite with Herschel in the exclamation, "The infidel astronomer is mad." Geology tried it. She came forth boasting her discoveries, and declaring that she had been among the rocks and deep down in the caves of the earth, and that she had found the teachings of the Bible contradicted by the strata of pre-Adamic ages, and had read its epitaph deeply chiseled by Nature herself in everlasting stone. But now the geologists admit that we have no rule for the measurement of geologic time. {212} The fact is, we are not so far out of the dust, and chaos, and barbarism of antiquity as we had supposed. Geologically speaking, the very beginnings of our race are still almost in sight. The most eminent geologists admit that the total age of our race is not of necessity greater than indicated by the Mosaic history of primeval times. Anatomy also tried it. By all the appliances of modern science every bone, muscle and tissue of the human body has been examined; yet no one has discovered the secret springs of action of the human soul. The power of vision, the source of muscular action, the fountain of life, have all eluded the skill of man. These mysteries belong to Him whose goings forth are from everlasting, and whose ways are past finding out. Man with all his learning and skill cannot solve the problem of his own being. And so with all other sciences. Many a wild hurricane has spent its force on this tree of life, but has only caused it to strike its roots deeper. The day is hastening when men of science will be the very first to recognize the authority of God. Already it is largely so. What infidel names can be placed over against Raphael, Reynolds, Rubens, Trumbull, West and Cole as painters, or what against Canova or Thorwaldsen in sculpture, or Christopher Wren in architecture, or Michael Angelo in all three? In poetry, Milton, Young, Shakespeare, Dryden, Pope, Montgomery, Cowper, Watts, Wesley, Scott, Beattie, Goldsmith, Wordsworth, Tennyson, Bryant, Longfellow, Whittier, Hemans, {213} the Careys and hundreds of others who were all believers in inspiration. As if religion only was entitled to sing, infidelity has never produced a Handel, a Haydn, a Mozart, a Beethoven or a Spohr. Where can infidelity find such a galaxy of peerless judges as Grotius, Selden, Blackstone, Hale, Mansfield, Wirt, Story, Kent and Frelinghuysen. Among physicians, none can outrank Harvey, Sydenham, Boerhave, Gregory, Goode, Cooper and Rush; yet these all reverenced the name of God. Infidel philosophy can boast no names like Bacon, Newton, Locke, Stewart, Davy, Herschel, Cuvier, Whately, Hamilton, Proctor, Winchell or Le Conte. Jesus was in His appropriate place when among the doctors; and the wise men of the east were never wiser than when they brought their royal gifts to Him. If the Being who made man has not had consideration enough for him to reveal to him His will, then he is not of the slightest consequence. These horrible wars which drown nations in sorrow, are the mere squabbles of a crowd of insects too insignificant for the divine notice. These dreams of moral purity, these aspirations after a higher life, these hopes of immortality, these out-reachings toward the everlasting Father, the assumption that we have a nature higher than the horse we drive or the dog we caress, are all miserable mistakes. If there is no authoritative revelation from God, what better are we than the brute creation? When we have set revelation aside and renounced our hope of immortality and {214} thrown off all our moral and religious obligations, and relinquished the leadership of the Savior, what shall we do for a restraining power to keep society together at all? If men should be convinced that they are only animals, and that God takes no notice of them, whose property would be safe? Whose life would be sacred? Who would be secure from the unrestrained ravages of every base passion that finds its home in the human heart? When Christ, as a Divine Being, or as a man divinely commissioned, dies out of the popular faith, what then? Who shall comfort the hearts that mourn? Who shall assure us that virtue has a reward, or that there is any such thing as virtue? Who shall stimulate the love of brotherhood, and move men to works of benevolence? Who then would strive to raise the world out of its beastly degradation? No candid observer will deny that whatever of good there is in our civilization is the product of the gospel. The very government under which we live was organized and established by men who were the instruments of God. That which gives us protection by day and night--the dwellings we live in, the clothes we wear, the institutions of mental, social and moral culture--all these are the direct results of the revelations of God. A faith in God is the very fountain head of everything that is desirable in our civilization, and this civilization is the flower of time. Humanity has reached its noblest thrift, its highwater mark, its loftiest flight of excellence through the influence of this faith. {215} And now we are told by infidels, in the most complacent language that the gospel is a myth, and that the Old Testament, which holds a relation to the New Testament and all other divine records as the blade holds to the ear, the bud to the flower, is a huge batch of absurdities with no valid claim to our respectful faith. We are told in effect that out of an ingenious lie, out of a cunning delusion, out of a baseless myth, out of a systematized falsehood has sprung all that there is in this life worth living for--the grandest motive of human progress in purity and power! We are, in effect, told that by means of a stupendous cheat, men are trained to goodness, purified of their passions, filled with love to one another, prompted to the highest heroism, inspired to sacrifices of life and fortune for the public good, and are built up into a civilization which is immeasurably superior to all that human nature, assisted merely by human reason and false religion, ever dreamed of! We are, in effect, told all this; and we now ask reasonable men what they think of it. Who are the credulous men--those who believe in a divine power and personage, out of whose life has flown into humanity those pure principles and elevating and purifying motives--or those who believe that a lie has wrought those marvels? Of all the credulous idiots that the age has produced, we know of none so pitiable as those who, in the full blaze of such a civilization as ours, soberly talk of the gospel as a myth and its Author as a cheat. {216} CONCLUSION. And now, dear reader, if you have diligently read the preceding pages, you can understand how carefully the various objections to our religion have been examined and how thoroughly answered. During the last twenty-five years human intellect has made advances which have astonished even students of science. Scientific positions which were deemed impregnable a generation ago, have been swept away by a storm of new ideas; and the sunshine of examination has melted many an iceberg of prejudice, and dissipated many an intellectual fog. True it is that in advance of us are "Banks of cloud darkly bounding the horizon, and loftier Alps of thought which remain to be scaled." Yet Faith penetrates the vail and sees the glorious land of promise--the inheritance of our race. Even to those who have not faith, the victories of God's truth over the vagaries of men is an earnest of future triumph. When men shall understand what is the true gospel and what is true science then will come not conflict, but the peace of mutual recognition and mutual understanding. Oh, let us be calm, and wait reverently for God to vindicate His own everlasting TRUTH. "It breaks--it comes--the misty shadows fly; A rosy radiance gleams upon the sky; The mountain tops reflect it calm and clear, _the plain is yet in shade but day is near_." Transcriber's Notes: The Table of Contents was not present in the original edition, but was added by the transcriber for the HTML edition, and reproduced in the text edition for consistency. Many cases of archaic spelling have been preserved. However, the following have been judged to be errors in printing, and have been corrected as indicated: On page 13, where the original reads "ninty," this edition reads "ninety." On page 42, where the original reads "destribution," this edition reads "distribution." On page 81, where the original reads "Eygptian," this edition reads "Egyptian." On page 100, where the original reads "doeth," this edition reads "doth." On page 118, where the original reads "Pasover," this edition reads "Passover." On page 120, where the original reads "diciple," this edition reads "disciple." On page 120, where the original reads "Messiaic," this edition reads "Messianic." On page 160, where the original reads "evelasting," this edition reads "everlasting." On page 163, where the original reads "orginal," this edition reads "original." On page 164, where the original reads "philospher," this edition reads "philosopher." On page 177, one of a set of duplicated words (be be) was deleted. On page 198, where the original reads "enornous," this edition reads "enormous." On page 211, where the original reads "spendid," this edition reads "splendid." 
52840	----	(http://mormontextsproject.org), with thanks to Renah Holmes and Jake Hadley for proofreading SALVATION UNIVERSAL By JOSEPH FIELDING SMITH PUBLISHED BY THE GENEALOGICAL SOCIETY OF UTAH 1920 _THE GENEALOGICAL SOCIETY OF UTAH._ Organized November 13, 1894. Anthon H. Lund, President; Charles W. Penrose, Vice President; Joseph Fielding Smith, Secy. and Treas.; Joseph Christenson, Librarian; Lillian Cameron and Nephi Anderson, Assistant Librarians. DIRECTORS: Anthon H. Lund, Charles W. Penrose, Joseph Christenson, Joseph Fielding Smith, Anthony W. Ivins, Hyrum G. Smith. Life Membership, $10, with two years in which to pay. Annual membership, $2 the first year, $1 yearly thereafter. _The Utah Genealogical and Historical Magazine._ Published by the Genealogical Society of Utah. QUARTERLY, $1.50 PER ANNUM Anthon H. Lund, Editor; Nephi Anderson, Associate Editor Subscription price to life and paid-up annual members of the Genealogical Society, $1.00 a year. Address all communications to GENEALOGICAL SOCIETY OF UTAH 47 East South Temple Street, Salt Lake City, Utah. Salvation Universal. BY ELDER JOSEPH FIELDING SMITH The greatest of all the gifts of God unto his children, is the gift of salvation.[A] [Footnote A: Doc. & Cov. 6:13.] The greatest of all his works, to bring to pass the immortality and eternal life of man, which constitutes his glory.[B] [Footnote B: Book of Moses 1:39.] For this grand and glorious purpose, worlds are created by him and peopled with his children. He gives to them his commandments, granting the power to choose for themselves whether or not they will obey. Those who obey him in all things he has promised great blessings, they shall be added upon in his celestial kingdom for ever and ever, and shall be crowned with the fullness of his glory. But to those who reject laws, and become a law unto themselves in unrighteousness, shall punishment be meted out according to their evil deeds. The plan of salvation, or code of laws, which is known as the gospel of Jesus Christ, was adopted in the heavens, before the foundation of the world was laid. It was appointed there that Adam our father should come to this earth and stand at the head of the whole human family. It was a part of this great plan, that he should partake of the forbidden fruit and fall, thus bringing suffering and death into the world, even for the ultimate good of his children. By many he has been severely criticized because of his fall, but Latter-day Saints, through modern revelation, have learned that such was necessary in order that man should have his agency and, through the various vicissitudes he has to pass, receive a knowledge of both good and evil, without which it would be impossible for him to gain the exaltation prepared for him. It was also necessary because of Adam's transgression for the Only Begotten Son of the Father to come to redeem the world from Adam's fall. This also was a part of the plan chosen before the earth was made, for Jesus is called the Lamb that was slain from the foundation of the world. He came and redeemed us from the fall--even all the inhabitants of the earth. Not only did he redeem us from Adam's transgression, but he also redeemed us from our own sins, on condition that we obey the laws and ordinances of the gospel.[D] [Footnote D: Heb. 5:9; Matt. 7:21; John 1:3-6.] "And now, behold," said the Prophet Lehi to his son Jacob, "if Adam had not transgressed, he would not have fallen; but he would have remained in the Garden of Eden. And all things which were created must have remained in the same state in which they were, after they were created; and they must have remained for ever, and had no end. And they would have had no children; wherefore, they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. But behold, all things have been done in the wisdom of him who knoweth all things. Adam fell that men might be; and men are, that they might have joy. "And the Messiah cometh in the fullness of time, that he may redeem the children of men from the fall. And because they are redeemed from the fall, they have become free for ever, knowing good from evil; to act for themselves, and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given. "Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great mediation of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself."[C] [Footnote C: II Nephi 2:22-27.] The primary and fundamental principles of this plan of salvation are: First: Faith in God the Father, in his Son Jesus Christ and in the Holy Ghost. We must accept them as the presiding authority in the heavens, who govern and control all things, who are omnipotent, just and true. Second: We must accept the infinite atonement of Christ, believing that he is the Redeemer of the world, both from Adam's transgression and from our individual sins on condition of our repentance. Third: We must repent of all our sins, giving our hearts to God, with the full intent of serving him. Fourth: We must be baptized in water for the remission of our sins, by one who is called of God and clothed with divine authority to administer in the ordinances of the gospel. Fifth: We must have the hands of those holding authority placed upon our heads, and through their ministrations receive the baptism of the Holy Ghost,--the spirit of Truth and Prophecy that guides us in all truth. Sixth: We must be willing to serve the Lord with all our heart, mind and strength, keeping his commandments even unto the end. Upon these laws, salvation is based, and the promised blessings are unto all men. These conditions are not severe, nor grievous, and are within the power of the weakest of the weak, if they will only place their trust in their Redeemer. All who repent and obey these laws, will be redeemed and saved from the sins of the world; but they who refuse and repent not, will have to suffer for their own sins. The Lord says: "He created man, male and female, after his own image and in his own likeness created he them, and gave unto them commandments that they should love and serve him, the only living and true God, and that he should be the only being whom they should worship. But by the transgression of these holy laws, man became sensual and devilish, and became fallen man. Wherefore the Almighty God gave his Only Begotten Son, as it is written in those scriptures which have been given of him. He suffered temptations, but gave no heed unto them; he was crucified, died and rose again the third day; and ascended into heaven, to sit down on the right hand of the Father, to reign with almighty power according to the will of the Father, that as many as would believe and be baptized in his holy name, and endure in faith to the end, should be saved: not only those who believed after he came in the meridian of time, in the flesh, but all those from the beginning, even as many as were before he came, who believed in the words of the holy prophets, who spake as [Transcriber's note: sentence leaves off here in the original.] Moreover, he further says: "And surely every man must repent or suffer, for I God am endless: * * * Therefore I command you to repent--repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore--how sore you know not! For behold, I, God, have suffered these things for all, that they might not suffer if they would repent, but if they would not repent, they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both in body and spirit: and would that I might not drink the bitter cup and shrink--nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men."[G] [Footnote G: Doc. & Cov. 19:4, 15-19.] These principles were taught to Adam after he was driven from the Garden of Eden, who repented and was baptized in water for the remission of his sins, and received the Holy Ghost. And Eve, when she heard the gospel plan, rejoiced, saying: "Were it not for our transgression, we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient. And Adam and Eve blessed the name of God, and they made all things known to their sons and daughters."[H] [Footnote H: Book of Moses 5:11-12.] Thus the principles of the gospel were taught from the beginning among the children of Adam. Some believed and accepted them, many others rejected them, bringing down upon their heads the wrath of God, for his anger was kindled against them because of their rebellion. In course of time, when the inhabitants of the earth were sufficiently corrupt, he caused the floods to come upon them, sweeping them off the earth. Noah, who was a preacher of righteousness, continued to preach these saving principles. The gospel was also taught to Abraham, and has always been among men when they were prepared to receive it. Latter-day Saints have been severely criticised by many professing Christians for believing it necessary to comply with these first principles of the gospel. We are told that such views make us narrow and illiberal, for we reject and damn all who do not accept "Mormonism" and the ministration of our elders, while they on the other hand, give a broader interpretation of the scriptures, holding it but necessary to believe in Christ--to confess him with the mouth and to believe in the heart that Christ was raised from the dead. Or, as it is expressed, Nothing, either great or small, Remains for me to do; Nothing--Jesus paid it all, All the debt I owe. Nevertheless, there is but one plan of salvation, and one door into the sheepfold, "He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber."[I] [Footnote I: John 10:1.] We have not made the way narrow nor the gate strait, that few there be that find it! Nor was ours the edict, "Not every one that saith Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of the father."[J] [Footnote J: Matt. 7th chapter.] The fact that certain laws must be observed, and ordinances complied with, is not the ruling of the Latter-day Saints, but the divine mandate of the Author of our salvation, who has said he will judge all men according to their works and opportunities. We are merely complying with the teachings of the Master which we have received, and which are requisite to salvation. If belief alone were sufficient, then even the devils, who fear and tremble, would be saved. They recognized the Savior and declared on several occasions that he was the Son of God.[K] And the devils in the days of the sons of Sceva declared that they knew Jesus and Paul, yet they were far from the road to salvation.[L] [Footnote K: Mark 5:2-9; Luke 4:33-34.] [Footnote L: Acts 19:15.] Notwithstanding the apparently narrow construction of the Latter-day Saints pertaining to the scriptures--and we most emphatically declare that all men must obey these laws if they would be saved, excepting those who die without law, and therefore are not judged by law[M]--we are broader and more liberal in our teachings than the believers in the faith-only theory of salvation, who would save all who profess a belief in the name of the Redeemer, but reject all others, consigning them to everlasting destruction without one ray of hope, simply because they did not confess that Jesus was the Christ. This view condemns all who lived at a time or place that the knowledge of the Redeemer of the world could not reach them. They would reject this vast majority of the human family, men women and children, to eternal damnation, without the fault being their own! [Footnote M: Moroni 8:22.] With the Latter-day Saints this is not so. While it is true we teach that a man must comply with these principles of the gospel in order to receive salvation and exaltation in the kingdom of heaven--which is proved by many passages of scripture--nevertheless, we hold out the hope that all may be saved, excepting the sons of perdition--a class that willfully rejects the atonement of the Savior: for the Lord intends to save all the workmanship of his hands, save these few who will not receive salvation. Our doctrine consigns none others to perdition, but holds forth the hope that all will eventually be saved in the kingdom of God at some time and in some degree of glory. Little children are redeemed from the foundation of the world through the atonement, "Wherefore, they cannot sin," the Lord has said, "for power is not given unto Satan to tempt little children, until they begin to become accountable before me; for it is given unto them even as I will, according to mine own pleasure, that great things may be required at the hand of their fathers. And again, I say unto you, that whoso having knowledge, have I not commanded to repent?"[N] [Footnote N: Doc. & Cov. 29:46-49.] He that declares that little children are born in sin, and therefore require baptism, denies the mercy of the father and does not understand the nature and significance of the atonement. The Savior said: "Suffer little children and forbid them not to come unto me, for of such is the kingdom of heaven." The Prophet Mormon sums the whole matter up in the following words: Little children cannot repent; wherefore it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy. And he that saith, that little children need baptism, denieth the mercies of Christ, and setteth at naught the atonement of him and the power of his redemption. Wo unto such, for they are in danger of death, hell, and endless torment. I speak it boldly, God hath commanded me. Listen unto them and give heed, or they stand against you at the judgment seat of Christ. For behold that all little children are alive in Christ, and also all they that are without the law. For the power of redemption cometh on all they that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing. But it is mockery before God, denying the mercies of Christ, and the power of His Holy Spirit, and putting trust in dead works. Behold, my son, this thing ought not to be; for repentance is unto them that are under condemnation and under the curse of a broken law. And the first fruits of repentance is baptism, and baptism cometh by faith, unto the fulfilling of the commandments; and the fulfilling of commandments bringeth remission of sins.[O] [Footnote O: Moroni 8:19-25.] The question naturally arises, if all must accept the principles of the gospel and be baptized for the remission of their sins, what of the dead who died without receiving the remission of their sins, or accepting Christ while they were in the flesh? They cannot be baptized in water now and have hands laid on their heads for the gift of the Holy Ghost, for these things of necessity pertain to this mortal probation. Therefore, it would be impossible for them to be baptized now or even after the resurrection, for they would no longer be mortal, but subject to the laws and regulations of that life which is to come. These ordinances must be performed in this life, or, if for the dead, vicariously by some one who is in mortality, the living acting as proxy for the dead. Again we hear the objection raised, that this is impossible; that one man cannot stand, or answer for another's sins; but that every man must stand for himself. This is true so far as it is possible to be done. But occasions have arisen where the man guilty of transgressing the law was unable to redeem himself. And punishment for sin, is for the propitiation of sin, and in such cases there is nothing in the scriptures forbidding one to stand vicariously for another when circumstances render it impossible for the first to comply with the law. In ancient Israel they had the scapegoat. On the head of this goat, Aaron placed both his hands and confessed over him all the iniquity of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and then sent him away "by the hand of a fit man into the wilderness." And the goat bore upon him all their iniquities into the wilderness "unto a land not inhabited:"[P] This was but one instance. In various ways of vicarious offerings have been made and accepted. Then why should it be considered a strange thing for the Latter-day Saints to believe that the children have the privilege to stand vicariously for their dead fathers, and by proxy perform these ordinances, that belong to this life, in their behalf? [Footnote P: Leviticus 16:20-22. See also Leviticus chapters 4 and 5.] The fact is, the whole plan of redemption is based on vicarious salvation, One without sin standing for the whole human family, all of whom were under the curse. It is most natural and just that he who commits the wrong should pay the penalty--atone for his wrong doing. Therefore, when Adam was the transgressor of the law, justice demanded that he, and none else, should answer for the sin and pay the penalty with his life. But Adam, in breaking and law, himself became subject to the curse, and being under the curse could not atone, or undo what he had done. Neither could his children, for they also were under the curse, and it required one who was not subject to the curse to atone for that original sin. Moreover, since we were all under the curse, we were also powerless to atone for our individual sins. It therefore became necessary for the Father to send his Only Begotten Son, who was free from sin, to atone for our sins as well as for Adam's transgression, which justice demanded should be done. He accordingly offered himself a sacrifice for sins, and through his death upon the cross took upon himself both Adam's transgression and our individual sins, thereby redeeming us from the fall, and from our sins, on condition of repentance. Let us illustrate: A man walking along the road happens to fall into a pit so deep and dark that he cannot climb to the surface and regain his freedom. How can he save himself from his predicament? Not by any exertions on his own part, for there is no means of escape in the pit. He calls for help and some kindly disposed soul, hearing his cries for relief, hastens to his assistance and by lowering a ladder, gives to him the means by which he may climb again to the surface of the earth. This was precisely the condition that Adam placed himself and his posterity in, when he partook of the forbidden fruit. All being together in the pit, none could gain the surface and relieve the others. The pit was banishment from the presence of the Lord and temporal death, the dissolution of the body. And all being subject to death, none could provide the means of escape. Therefore, in his infinite mercy, the Father heard the cries of his children and sent his Only Begotten Son, who was not subject to death nor to sin, to provide the means of escape. This he did through his infinite atonement and the everlasting gospel. The Savior voluntarily laid down his life and took it up again to satisfy the demands of justice, which required this infinite atonement. His Father accepted this offering in the stead of the blood of all those who were under the curse, and consequently helpless. The Savior said, "I lay down my life for the sheep. * * * Therefore, doth my Father love me, because I lay down my life that I might take it up again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father."[Q] [Footnote Q: John 10:15-18.] From this we see that he had life in himself, which he received from the Father, being his Only Begotten Son in the flesh. And it was this principle that gave him power to atone for the sins of the world, both for Adam's transgression and for our individual sins, from which we could not of ourselves get free. Therefore, Christ died in our stead, because to punish us would not relieve the situation, for we would still be subject to the curse even if our blood had been shed, and through his death we receive life and "have it more abundantly." The vicarious atonement was for all, both living and dead, for as extensive as was the fall, of necessity must be the atonement. There shall, therefore, be a resurrection of the dead, both of the just and the unjust.[R] This is general salvation. Our individual salvation, which determines our standing, or glory, in the kingdom of God, besides depending on the atonement of Christ, also is on condition that the laws and ordinances of the gospel are accepted and lived by us, both by the living and the dead. [Footnote R: Acts 24:15.] This vicarious salvation for the dead is not a new doctrine. It is new and strange for this generation, it is true, but only because of a lack of comprehension of the revelations of the Lord. The Prophet Joseph Smith said it is the burden of the scriptures. It has been taught among the Lord's people from the earliest times. Enoch saw in vision the kingdoms of the world and all their inhabitants down even to the end of time. The Lord told him of Noah and the flood, and how he would destroy the people of the earth for their iniquity. Of these rebellious one who rejected the truth and paid no heed to the preachings of Noah and the ancient prophets, the Lord said: "I can stretch forth mine hands and hold all the creations which I have made; and mine eyes can pierce them also, and among all the workmanship of mine hands there has not been so much wickedness as among thy brethren. But, behold, their sins shall be upon the heads of their fathers. Satan shall be their father, and misery shall be their doom; and the whole heavens shall weep over them, even all the workmanship of mine hands; wherefore should not the heavens weep, seeing these shall suffer? But behold, these which thine eyes are upon shall perish in the floods; and, behold, I will shut them up; a prison have I prepared for them. And That which I have chosen hath plead before my face. Wherefore, he suffereth for their sins; inasmuch as they will repent _in the day that my Chosen shall return unto me,_ and until that day they shall be in torment."[S] [Footnote S: Book of Moses 7:36-39.] From this we learn that the Lord has prepared a prison for the souls of all those who rejected the testimony of the antediluvian prophets, where they were to remain in torment until the time when Jesus should atone for their sins and return to the Father. Isaiah also says: "And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited."[T] This is spoken of those who keep not the law who live in latter-days. Again, he says: "The Spirit of the Lord God is upon me, because the Lord hath anointed me to preach good tidings unto the meek, he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound."[U] This was spoken of as the mission of the Redeemer, both his work for the living and the dead who were prisoners that were bound. When the Savior commenced his ministry, he entered into the synagogue in the city of Nazareth--his home town--on the Sabbath day, the book of Isaiah was handed him, he turned to this passage and read, closed the book, handed it back to the minister, and while the eyes of all the congregation were riveted upon him, he said: "This day is this scripture fulfilled in your ears."[V] But the Jews rejected him and his testimony, and with violence drove him from the city. Nevertheless, he continued to proclaim liberty to the captives, declaring that he came not alone to save the living but also to save the dead. [Footnote T: Isaiah 24:21, 22.] [Footnote U: Isaiah 61:1 and 42:7.] [Footnote V: Luke 4:16-21.] We hear the objection made from time to time, that Jesus did not come to save the dead, for he most emphatically declared himself that there was an impassable gulf that separated the righteous spirits from the wicked. In defense of their position they quote the words in Luke, 16th chapter and 26th verse, which are: "And besides all this, between us and you there is a great gulf fixed, so that they which would pass from hence to you cannot: neither can they pass to us that would come from thence." These words, according to the story, were spoken by Abraham's spirit to the rich man who raised his eyes and asked that Lazarus might go touch his lips and relieve his torment. Abraham replied that it could not be for there was a gulf fixed between them that the spirit of no man could pass. Therefore, say the objectors to the doctrine of universal salvation, "it is quite evident that the righteous and the wicked who are dead, cannot visit each other, hence there is no salvation for the dead." This was true before the days that Jesus atoned for sin, which is plainly shown in the passage from the Book of Moses previously quoted. And it was at this period this event occurred. However, Christ came, and through his death bridged that gulf, proclaimed liberty to the captives, and the opening of this prison door to those who sat in darkness and captivity. From that time forth this gulf is bridged so that the captives, after they have paid the full penalty of their misdeeds, satisfied justice, and have accepted the gospel of Christ, having the ordinances attended to in their behalf by their living relatives or friends, receive the passport that entitles them to cross the gulf. The Lord speaks of this himself in the fifth chapter of John, beginning with the twenty-fourth verse: "Verily, verily, I say unto you, he that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. "Verily, verily, I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God; and they that hear shall live." And the Jews marveled. Perhaps they thought he meant those who were "dead in trespasses and sins" should hear his voice. At any rate they marveled. He perceived it and said: "Marvel not at this: for the hour is coming, in the which all that are in their graves shall hear His voice, and shall come forth: they that have done good, unto the resurrection of life; and they that have done evil unto the resurrection of damnation." Peter tells us that Christ did this very thing: For Christ also hath once suffered for sins, the just for the unjust, that he might brings us to God, being put to death in the flesh, but quickened by the spirit: By which also he went and preached unto the spirits in prison: Which sometime were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved.[W] [Footnote W: I Peter 3:18-20.] Why did he preach to these disobedient spirits? Surely not to increase their torments, to taunt them for not accepting of his truth in the days of the prophets! Was it to tantalize them, and make them more miserable because of the blessings they had lost! Jesus was a merciful Redeemer, who suffered as no other man suffered that he might save the children of his Father. He would take no pleasure in the suffering of the wicked. It was his nature to plead for them, to entreat his Father for mercy in their behalf. Therefore, whatever his mission was, it was one of mercy and comfort to those prisoners. Peter tells us that the object of his visit was that the gospel might be preached also to the dead, "that they might be judged according to men in the flesh, but live according to God in the spirit."[X] [Footnote X: I Peter 4:6.] What good reason can be given why the Lord should not forgive sins in the world to come? Why should man suffer throughout the countless ages of eternity for his sins committed here, if those sins are not unto death? There are many good, honorable men who have wilfully wronged no man, have lived to the best of their opportunities, righteously; yet have not received the gospel, for one reason or another. Where would be the justice in condemning them forever in hell, "where the worm dieth not and the fire is not quenched?" We learn from the Doctrine and Covenants, that eternal punishment, or everlasting punishment, does not mean that a man condemned will endure this punishment forever, but it is everlasting and eternal, because it is God's punishment, and he is Everlasting and Eternal. Therefore, when a man pays the penalty of his misdeeds and humbly repents, receiving the gospel, he comes out of the prison-house and is assigned to some degree of glory in the kingdom of God, according to his worth and merit. There are three degrees of glory in this kingdom, the celestial, into which those who keep the whole law shall enter; the terrestrial, in which are found the honorable men of the world, and those who were blinded by the craftiness of men, and were overcome by the things of the world, and also those who have accepted Christ but were not valiant in his cause, and those who died without law among the heathen: the third, or telestial, is that glory which contains the great majority of mankind who differ in their glory as the countless stars of heaven. These are the inhabitants of the earth who have been unworthy, unclean, unfit for an exaltation in the other kingdoms. And still there will be some who, because of their filthiness and abominations in the flesh, will be unworthy of a kingdom of glory at all. The sons of perdition, those who are lost, having rejected the atonement of Christ and crucified him afresh to themselves, these will be cast out of the kingdom into outer darkness. All the rest shall be saved in some degree of glory in one of the three grand divisions of the kingdom of God. A full discussion of this is found in Doctrine and Covenants, section 76. That sins are forgiven in the world to come, we need only refer to the words of the Savior: All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.[Y] [Footnote Y: Matt. 12:32.] This shows that some sins will be forgiven in the world to come. We are also informed in First Corinthians, fifteenth chapter, that "if in this life only we have hope in Christ, we are of all men most miserable." But we have hope in Christ both in this life and in the life to come. Salvation does not come all at once; we are commanded to be perfect even as our Father in heaven is perfect. It will take us ages to accomplish this end, for there will be greater progress beyond the grave, and it will be there that the faithful will overcome all things, and receive all things, even the fullness of the Father's glory.[Z] [Footnote Z: Doc. & Cov. 84:38.] Salvation for the dead was understood in the days of the primitive Christian Church, and to some extent baptisms for the dead continued to be performed until A. D. 379, when the Council of Carthage forbade any longer the administration of this ordinance and "holy communion" for the dead. Paul uses baptism for the dead as an argument against the Corinthian Saints, who, even in that day, were falling away from the true gospel. These saints understood the doctrine of baptism for the dead, yet they doubted the general resurrection. Paul argues with them thus: Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? But if there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept. For since by man came death by man came also the resurrection of the dead. For as in Adam all die; even so in Christ shall all be made alive. * * * * Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? and why stand we in jeopardy every hour?[A] [Footnote A: I Cor. 15:20-30.] Joseph Smith, the prophet, informs us that salvation for the dead was introduced in the days of Christ who had reference to this subject when, in addressing the Jews, he said: That upon you may come all the righteous blood shed upon the earth, from the blood of the righteous Abel unto the blood of Zacharias, son of Barachias, who ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation.[B] [Footnote B: Matt. 23:35-36.] Commenting on this, the prophet said the reason that generation would have to answer for the blood of the righteous from Abel to Zacharias, was that in their day the privilege of performing the ordinances in behalf of the dead, was within their power, while it had been denied anciently. Hence, as they possessed greater privileges than any other generation, not only pertaining to themselves, but to their dead, their sin was greater, as they not only neglected their own salvation, but that of their progenitors, and hence their blood was required at their hands.[C] [Footnote C: Times and Seasons 3:761.] In this same article the prophet declared that Obediah was speaking of salvation for the dead when he said, "And saviors shall come upon Mount Zion, to judge the Mount of Esau, and the kingdom shall be the Lord's."[D] [Footnote D: Obediah 21.] The work of saving the dead has practically been reserved for the dispensation of the fullness of times, when the Lord shall restore all things. It is, therefore, the duty of the Latter-day Saints to see that it is accomplished. We cannot do it all at once, but will have the thousand years of the Millennium to do it in. In that time the work must be done in behalf of the dead of the previous six thousand years for all who need it. Temples will be built for this purpose, and the labor in them will occupy most of the time of the Saints. One of the most important prophecies, pertaining to the dead, is that of Malachi. He prophesied that the Lord would send Elijah, the prophet, before the coming of the great and dreadful day of the Lord, for the purpose of turning the hearts of the fathers to the children, and the hearts of the children to the fathers, lest the earth be smitten with a curse, when the Lord should come. This prophecy, which is not understood by the world, has come to pass. When the Angel Moroni appeared to the Prophet Joseph Smith, September 21, 1823, among the passages of scripture he quoted that were about to be fulfilled, was this prophecy of Malachi's; but he quoted it with this variation: "Behold, I will reveal unto you the priesthood by the hand of Elijah, the prophet, before the coming of the great and dreadful day of the Lord, and he shall plant in the hearts of the children the promise made to the fathers, and the hearts of the children shall turn to their fathers. If it were not so, the whole earth would be utterly wasted at his coming."[E] [Footnote E: History of the Church, Vol. 1:12.] From this, we see that Elijah's mission was to restore that priesthood which would turn the hearts of the children to their fathers, according to a promise that had been made to the fathers. That it was extremely important and necessary, is shown in the fact that the whole earth would be utterly wasted at the coming of the great and dreadful day of the Lord, if this priesthood were not restored. This quotation deeply impressed the prophet at that time, although he could not understand it. Three times that night it was repeated, and again on the following day. Gradually, as link after link of the gospel chain was revealed, and the keys and powers were bestowed, the prophet increased in wisdom and knowledge. In time, a temple was built in Kirtland, but in it there was no baptismal font, or any other provision made for ordinance work for the dead. The reason is that the doctrine had not been fully revealed. This temple, however, served the purpose for which it was erected, a house of the Lord, where he could come, and send his angels to bestow keys and authority necessary in this dispensation. In this temple, April 3, 1836, the Savior and many of the ancient prophets appeared to Joseph Smith and Oliver Cowdery and bestowed upon their heads the keys of the several dispensations. Among these heavenly visitors came Elijah, who placed his hands on the heads of Joseph Smith and Oliver Cowdery, and gave them the priesthood spoken of by Malachi. "Therefore," said he, "the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors."[F] [Footnote F: Doc. & Cov. 110:16.] What was the promise made to the fathers that was to be fulfilled in the latter-days by the turning of the hearts of the children to their fathers? It was the promise of the Lord made through Enoch, Isaiah, and the prophets, to the nations of the earth, that the time should come when the dead should be redeemed. And the turning of the hearts of the children is fulfilled in the performing of the vicarious temple work and in the preparation of their genealogies. Up to the time of Elijah's visit, there had been nothing done for the dead. The doctrine was not understood by the Saints, and there was no temple built where the ordinances could be performed. But as soon as this priesthood was restored, the hearts of the children commenced turning toward their fathers. The knowledge of temple building and temple work was made known to the prophet from time to time subsequently to the 3rd of April, 1836, and he commenced to reveal these things to the Saints. In Nauvoo they were commanded to build a temple to the Lord, for only in temples can these ordinances be performed, excepting in times of extreme poverty, when they cannot build temples for that purpose. "For this ordinance belongeth to my house," says the Lord, "and cannot be acceptable to me (i.e., outside of the house) only in the days of your poverty, wherein ye are not able to build a house unto me."[G] As the Latter-day Saints were in this poverty-stricken condition when they settled at Nauvoo, the Lord granted them the privilege of baptizing for the dead in the Mississippi river, until a place could be prepared for the ordinance in the temple. Just as soon as a font could be prepared in the temple, the Lord, by revelation, discontinued baptisms for the dead in any other place. It was October 3, 1841, when this revelation was given, and on the 8th of the following month, the font in the temple at Nauvoo was dedicated, and from that day, until the Saints were driven from Illinois, that ordinance continued to be performed by them in that house in behalf of their dead.[H] After arriving in Salt Lake valley, the first commandment President Young received from the Lord was to commence to build a temple where this work could be continued. The members of the Church responded, and temples have been built, where the living now go to officiate for the dead. [Footnote G: Doc. & Cov. 124:30.] [Footnote H: Some of those who would destroy the work of God, have declared that the Church was rejected, with its dead, because the temple at Nauvoo was not finished; and, say they, the Lord, in this revelation, declared that he would give the Saints sufficient time to build a house (temple) unto him, and if they failed to build it in the sufficient time, they would be rejected with their dead. The fact is, that the Nauvoo Temple was built, and many of the Saints received their endowments in it, and labored for their dead before they were finally driven from Nauvoo by their enemies. But the meaning of this revelation is perverted; the Lord did not say he would reject the Church, with its dead, if they failed to build the temple, but that they would be rejected _if they did not perform the ordinances for their dead in the temple when it was prepared for that purpose._ Here is the commandment in question (sec. 124:31-35): "But I command you, all ye my Saints, to build a house unto me; and I grant unto you a sufficient time to build a house unto me, and during this time your baptisms [i.e. outside of a temple] shall be acceptable unto me. "But, behold, at the end of this appointment [i.e. the sufficient time] your baptisms for your dead shall not be acceptable unto me [i. e. outside of a temple] _and if ye do not these things_ [i. e. temple ordinances] _at the end of the appointment,_ ye shall be rejected as a Church, with your dead, saith the Lord your God. "For verily I say unto you, that after you have had sufficient time to build a house to me, _wherein the ordinances of baptizing for the dead belongeth,_ and for which the same was instituted from before the foundation of the world, your baptisms for your dead [i.e. in any other place than in a temple] cannot be acceptable unto me, for therein are the keys of the holy priesthood ordained that you may receive honor and glory. "And after this time [when a house is prepared] your baptism for the dead, by those who art scattered abroad, are not acceptable unto me, saith the Lord." [Bold face and brackets are mine. J.F.S.] _And if ye do not these things at the end of the appointment,_ obviously does not mean "if ye do not build a temple at the _end_ of the appointment," as our critics infer it does, but it refers to the _ordinances_ that were to be performed in the temple, and the failure on the part of the Saints to perform these ordinances for their dead was the thing that would cause their rejection with their dead, and not the failure to build the temple, which was merely the edifice in which the saving principles were to be performed. This is in harmony with the teachings of the Prophet Joseph Smith, who said that if we neglect the salvation of our dead "_we do it at the peril of our own salvation!_ Why? Because we without them cannot be made perfect." (Doc. & Cov. sec. 28:15.) The virtue of salvation for the dead is not in the structure of the temple, but in the _ordinances_ which are performed in the temple. The temple is to the ordinances just what the vessel is to the life-giving nourishment it contains. Those who would reject us on a technicality, because, as they say, "we did not finish the temple," neither build temples nor perform the ordinances for the dead, wherein they prove their rejection by the Lord, according to the revelations of Joseph Smith, the prophet.] The restoration of Elijah's priesthood accomplished more than the turning of the hearts of the members of the Church to their fathers, for the spirit of his mission spread forth and took hold of the hearts of the honorable men and women in the world who have been directed, they know not why, to spend their time and means in preparing genealogies, vital records and various other genealogical data, which they are publishing at great labor and expense. It is a curious and interesting fact that the year following the coming of Elijah, the British government passed laws requiring the proper recording of records, and the filing of them in one central place. In the year 1844, the New England Historical and Genealogical Society was organized in Boston; in 1869 the New York Genealogical and Biographical Society was incorporated in New York. Other societies have been organized from time to time in America, principally in the New England States, and they are publishing quarterly genealogical magazines and registers, family records, etc.; and are continually disseminating information regarding our ancestors, that is useful to the Latter-day Saints. The New England Society is publishing, as they express it in their magazine, "by a fund set apart from the bequest of Robert Henry Eddy," to the society, the vital records (births, marriages and deaths) of towns in Massachusetts, whose records are not already printed from the beginning to the year 1850. This is a tremendous work, many volumes of these records have been published, and others are in course of preparation.[I] Eventually they will be printed by this and other similar societies in Massachusetts, a state that has set the pace for her sister states to follow. There, and in other parts, these societies are protected and encouraged by legislative enactment. Besides these numerous societies engaged in this noble work, there are multitudes of individual laborers who are publishing at their own expense family genealogies and vital records that extend back for hundreds of years. [Footnote I: Other societies in Massachusetts are also preparing vital records, among them are the Topsfield Historical Society, the Essex Antiquarian Society, the "Systematic History Fund," Franklin P. Rice, trustee. Of this work Mr. Rice, who is a pioneer in genealogical research, says: "I hope sometime to give in detail an account of the various undertakings in the line of record preservation with which I have been connected since I began, in the early seventies, with the idea, crude and imperfect, of subjecting to classification, for easy reference, manuscript materials in public depositories, many of which were then hidden or unknown, and in many places practically inaccessible. * * * * Thirty-five years ago the interest in such matters was mainly antiquarian, and the few examples in print in this line had been inspired from that standpoint. Genealogical research was not the powerful factor it is today. As the idea expanded and developed, I came to regard the work chiefly in its practical and scientific aspects, and I applied the term "Systematic History" as the best explaining its purpose, to meet the necessities of all enquirers and investigators. * * * I formulated a plan sometime before 1890 to require the towns in Massachusetts to print their records, but this met with little favor. Its substantial features are embodied in the Act of 1902. * * * Pursuing the work since 1898 under the operation of the Systematic History Fund, I have been able to secure copies and to print the vital records of more than thirty towns in central Massachusetts."] In Great Britain the work is carried on by the Harleian Society, the Genealogist Society, Phillimore & Company, the Lancashire Parish Register Society, the Yorkshire Parish Register Society, and similar societies in nearly all of the counties of Great Britain. These societies publish the parish registers of the several parishes in England, and to an extent in Scotland, Ireland and Wales. There is also in Great Britain Lodge's, Debrett's and Burkes' _Peerages and Visitations_ which are invaluable to the searcher of genealogical information in those lands. These numerous societies and individuals in the world, upon whom the spirit of Elijah has fallen to this extent at least, are compiling, printing and distributing these records of the dead, faster than the Saints can, with their present facilities and understanding of the work, obtain them. In fact, they have far outstripped us in the race, and while we sometimes are given to boasting of the great work we are doing for the dead, it is as nothing, a mere drop in the bucket. These people and societies are helping us, should we not take every advantage of their labors and stand in the forefront, magnifying our calling and proving our birthright as the children of Ephraim? Thus the hearts of the children are gradually, but surely turning towards their fathers. The spirit of this work is now taking hold of the hearts of the people of Germany, Scandinavia and the continent of Europe. And why are they doing this? Because their hearts have been drawn out to their fathers, through the restoration of the keys of salvation for the dead, and they are energetically and faithfully laboring, but all the while unconscious of the full significance and worth of their labors, simply because the work appeals to them and they are fascinated by it. Surely they shall receive their reward. While many honorable men and women in the world are accomplishing a great work in searching out and compiling genealogical data, their labors serve only as the means to the end. The greatest work, after all, devolves on the members of the Church who have the priesthood, power and privilege, to go into the temples, taking the names from these compiled records and from all other authentic sources and performing the ordinances in behalf of their dead. We live in the greatest dispensation of the world's history, that of the fulness of times, when all things are to be gathered and restored to their proper order, ushering in the millennial reign of the Redeemer and the righteous. Do we Latter-day Saints fully realize the importance of the mighty responsibility placed upon us in relation to the salvation of the world? We are doing a great deal in the attempt to convert and save a perverse and wicked generation; we are sending hundreds of missionaries into all parts of the earth, and are spending hundreds of thousands of dollars annually in this very necessary labor, with results that are not so very startling. We are spending hundreds of thousands of dollars in the building of meetinghouses, church schools and other buildings, and in the education of the youth of Israel, in developing and improving our lands, building cities and increasing our communities, publishing periodicals and magazines, and in every way diligently striving to improve our own people, and disseminate knowledge that will convert the world to the gospel; but what are we doing for the salvation of our dead? Many there are, it is true, who comprehend this greater work, and are faithfully discharging their duties in the temples of the Lord, but of others this cannot be said. The temple in Salt Lake City has for many months been so crowded with anxious, earnest workers, that it has been necessary many times to turn large numbers away because there was not sufficient room. This is a good sign, showing the willingness and activity of the Saints. But this condition does not relieve from responsibility the inactive, dilatory members, who are doing nothing for their dead. These persons cannot expect to receive credit for what others may be doing. The responsibility rests with equal force on all according to our individual ability and opportunities. It matters not what else we have been called to do, or what position we may occupy, or how faithfully in other ways we have labored in the Church, none are exempt from this great obligation. It is required of the apostle as well as the humblest elder. Place or distinction, or long service in the Church, in the mission field, the stakes of Zion, or where or how else it may have been, will not entitle one to disregard the salvation of one's dead. Some may feel that if they pay their tithing, attend their regular meetings and other duties, give of their substance to the poor, perchance spend one, two or more years preaching in the world, that they are absolved from further duty. But the greatest and grandest duty of all is to labor for the dead. We may and should derail these other things, for which reward will be given, but if we neglect the weightier privilege and commandment, notwithstanding all other good works, we shall find ourselves under severe condemnation. And why such condemnation? Because "the greatest responsibility in this world that God has laid upon us, is to seek after our dead;"[J] Because we cannot be saved without them, "It is necessary that those who have gone before and those who come after us should have salvation in common with us, and thus hath God made it obligatory to man,"[K] says the Prophet Joseph Smith. From this, then, we see that while it is necessary to preach the gospel in the nations of the earth, and to do all other good works in the Church, yet the greatest commandment given us, and made obligatory, is the temple work in our own behalf and in behalf of our dead. [Footnote J: Joseph Smith in Times and Seasons 6:616.] [Footnote K: Ibid.] Again the Prophet says: Baptism for the dead is the only way that men can appear as saviors upon Mount Zion. The proclamation of the first principles of the gospel was a means of salvation to man individually, but men, by actively engaging in rites of salvation substitutionally, become instrumental in bringing multitudes of their kin into the kingdom of God. * * * This doctrine appears glorious inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation. This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses. * * * This doctrine presents in a clear light the wisdom and mercy of God, in preparing and ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body. This doctrine was the burden of the scriptures. Those Saints who neglected it, in behalf of their deceased relatives, do it at the peril of their own salvation.[L] [Footnote L: Times and Seasons 2:545-6.] The reason our own salvation stands in jeopardy is because it is necessary that the parents and children not only receive the ordinance of baptism, but they must be joined together from generation to generation. It is necessary for us to go into the temples, be baptized, confirmed, and receive all the ordinances for our dead, just as we receive them for ourselves.[M] [Footnote M: History of the Church, May 12, 1844.] It is sufficient to know that the earth will be smitten with a curse, unless there is a welding link of some kind or other, between the fathers and the children upon some subject or other, and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect without those who have died in the gospel also; for it is necessary in the ushering in of the dispensation of the fulness of times, which dispensation is now beginning to usher in, that a whole and complete and perfect union and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed, from the days of Adam even to the present time and not only this but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent shall be revealed unto babes and sucklings in this dispensation of the fulness of times.[N] [Footnote N: Doc. & Cov. 128:18.] Again, quoting from the prophet: The Bible says, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and smite the earth with a curse. Now, the word turn here should be translated bind or seal. But what is the object of this important mission? or how is it to be fulfilled? The keys are to be delivered, the spirit of Elijah is to come, the gospel to be established, the Saints of God to be gathered, Zion built up, and the Saints to come up as saviors on Mount Zion. But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations and sealing powers upon their heads, in behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them, and herein is the chain that binds the hearts of the fathers to the children, and children to the fathers, which fulfills the mission of Elijah. And I would that this temple were now done, that we might go into it, and go to work and improve our time, and make use of the seals while they are on earth. The Saints have not too much time to save and redeem their dead, and gather together their living relatives, that they may be saved also, before the earth wil be smitten, and the consummation decreed falls upon the world.[O] [Footnote O: History of the Church, Jan. 20, 1844.] These passages emphasize the importance of the work for the dead, for we cannot be saved without them, nor can they be saved without us. Our salvation cannot be accomplished unless the fathers and the children are joined together, bound, sealed in perfect family order. Husbands must be united by authority to their wives; children to their parents, until there is one grand family composed of all the faithful from the beginning to the end of time, with Adam, our progenitor standing in his calling as the father of us all. How great is the responsibility of the Latter-day Saints! No wonder the theme occupied the prophet's mind so constantly, just before his death, for upon the Saints devolves the labor of this universal redemption! Is not this the greatest, most glorious duty in the world? How terrible would be the consequences should we fail! The earth would be smitten with a curse, and utterly wasted. The work of all the dispensations would be lost, the dead as well as the living would be denied salvation. Anarchy, confusion, even chaos, would reign supreme: for this salvation must come by our endeavors, and we cannot fail. Individuals may fail to do their part, and be rejected for their failure, but the work of the Lord shall go on and increase from day to day, until redemption of the dead shall be accomplished. If all the righteous blood from the days of Abel to the days of Zacharias, was required of the Jews in the days of Christ, because they neglected to do their duty in this regard, is it unreasonable to suppose that the blood of all the righteous from the beginning to the present day will be required of this generation? For our privileges are greater than those of the Jews in the meridian of time. Therefore it behooves each one of us to rid our garments of the blood of this generation by performing all our duties required in the gospel. If this work must be performed for the dead from the beginning to the end of time, how is it to be done? It is an exceptional case when a family record can be traced beyond the fifteenth century with any degree of accuracy, and most all of those that can, merely give the name of the Father and first-born son, or the name of the one inheriting the estate. In extent of time three or four hundred years is but a moment. What, then, are we to do for the great multitudes of our kindred who antedate the fifteenth or sixteenth centuries, whose records were never kept, and consequently we cannot obtain? Will the Lord hold us accountable for these dead, and punish us for not doing their work, when we are powerless to act? Not in the least. The Lord requires of us that we do all we can, no more than that. He will assist us if we will try, and the way will be opened before us, as has been the case in innumerable instances, so that we can accomplish a great deal more than we at first think we can. There is enough that we can do for the dead, from the records which can be obtained today, to fill a hundred temples daily, and then we would not be through, at the rate we are working, before Christ will come to reign. We are expected to save as many as we possibly can with the knowledge we possess, and when the Redeemer comes to reign on earth, there will be a closer communication between the mortal and the resurrected Saints who will work hand in hand in the redemption of the dead. Those who have passed beyond will then be in a position to furnish to their mortal kin all necessary names for temple work; and thus the labor for their salvation will be facilitated and more accurately done than it possibly can be done today. Even now hundreds of thousands of records have been prepared, the names of many millions of souls have been published and are accessible to the members of the Church. Each year new genealogical records are being prepared in vast numbers more rapidly than we can do the work. And the Saints with all their diligence, are not doing all that could be done. Comparatively, we are few in numbers, and the capacity of our temples, limited; but we should increase the work by increasing the number of workers. When the present temples will not accommodate all who desire to attend, the Lord will require that other temples be erected. There are in the Church today (1910) over forty-one thousand seven hundred men holding the Melchizedek Priesthood, and every faithful elder has access to the temples. Suppose that each of the forty-one thousand seven hundred elders should go to one of the temples one day each month--and where they cannot go, they might send and have the work done for them--what would be the result? The work would be done for five hundred thousand each year. If an equal number of sisters would do the same, there would be one million souls endowed every year. If we spent one day each month in the temples saving our dead, just twelve days out of the three hundred and sixty-five of the year, brethren and sisters, would any of us be doing more than our share? Could we even feel that we were doing our full duty, when the responsibility given us is so great, and the Saints have not too much time to save and redeem their dead and gather together their living relatives, that they may be saved also before the earth will be smitten, and the consummation decreed falls upon the world? Suppose we did all this each year, in the course of a century we would have endowed one hundred million souls, which is about the present population of the United States, and a very small part of the work for those whose records we may now obtain. In the library of the Genealogical Society of Utah--which society was organized in 1894 as an aid to the Saints who desire to do temple work--situated in the Church Office Building, Salt Lake City, we have on file thousands of records, containing millions of names that have been collected from the parish registers and other records both in the United States and Europe. These are accessible, and many are obtaining from them the names of their dead and performing in the temples the work that will merit them a place in the Kingdom of God. Again, suppose each one of us should fill out one baptismal blank of twenty names, and send it to the temple every month, it would mean that over twenty million, sixteen thousand baptisms would be performed each twelve months. Suppose we sent such a list but twice a year, we would then baptize three million, three hundred and thirty-six thousand souls each year. Is this more than we ought to do? Is it more than we are capable of doing? It certainly is a great deal more than we are doing; and, too, there are many individuals who are baptizing more than twenty every month. If a few can do it, why can not more? The fact is, this question has not appealed to many of us, we have been so busy in other pursuits, principally in the accumulation of worldly goods that we cannot carry with us, that we have had no time or inclination to do the work for our dead. If one hundredth part of the energy expended by the members of the Church in other ways were directed in the channels of temple work where it properly belongs, we could accomplish a great deal more work than we are now doing for the salvation of the dead. But one will say: "I have done the work for all my ancestors of whom I have any knowledge. My genealogy can only be traced to my great grandfather, beyond that all is dark. How can I be baptized each year for twenty, forty, sixty, or more of my dead when we haven't their records?" To such a person I reply: If you have done the work for all your known dead, and your record cannot be traced but one or two generations, you still have the privilege of assisting your neighbor who lacks sufficient help and therefore cannot do the work for all his dead. Assist him and assist the temples with your financial as well as your moral support, and the way may be opened before you that you can obtain more knowledge of your own dead. There is one thing of importance, however, we must keep in mind. No person has a right to select names promiscuously of any family, and go to the temple to perform the work for them. This cannot be tolerated, for it would lead to confusion and duplication of work. Let each family do the work for their own dead kindred, as they may have the right, and if they do work for others, it must be at the instance and with the consent of the living relatives who are immediately concerned. A few individuals have desired to do the work for men of renown, generals, presidents, magistrates, and others who have risen to prominent stations in the world. One object they apparently have in view is that they may say they have done the work for such and such persons. But there is an order in this work, as in all things pertaining to the gospel, and in no case should work be done in this manner, unless the circumstances are such that proper sanction of the temple authorities can be given. We are also troubled at times by what are known as "link-men," individuals in the world who manufacture names so that they can complete unbroken a family line. This is done for the purpose of making money, and is, of course, knavery of the worst kind. Those who are guilty of this trickery do not understand salvation for the dead, and may not fully realize the wickedness of such a course. Latter-day Saints should be accurate in their recording, and not depend entirely on the temple records for a history of their work. Temple record books are prepared for the use of the Saints so that each family may keep their own record of their dead. This should be done that the record may be handed down from generation to generation. Remember it is out of the records that the dead are to be judged. We should be orderly in all things, and strive to get the spirit of the work, live our religion and work out our own salvation by assisting in the salvation of our dead, for we without them cannot be made perfect. In the words of the prophet, I shall conclude, Brethren, shall we not go on in so great a cause? Go forward and not backward. Courage, brethren; and on, on to the victory! Let your hearts rejoice, and be exceeding glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained before the world was, that which would enable us to redeem them out of their prison; for the prisoners shall go free.[P] [Footnote P: Doc. & Cov. 128:22.] 
49327	----	(http://mormontextsproject.org/) LABORS IN THE VINEYARD. TWELFTH BOOK OF THE FAITH-PROMOTING SERIES. Designed for the Instruction and Encouragement of Young Latter-day Saints. PUBLISHED AT THE JUVENILE INSTRUCTOR OFFICE, SALT LAKE CITY, UTAH. 1884. PREFACE. The constantly increasing demand for the books of the FAITH-PROMOTING SERIES has induced us to prepare this little work, with the hope that it will prove no less interesting nor instructive than its predecessors. The fact that these publications are used in many Sunday schools with most excellent results and are read with avidity and interest by the young people in all parts of the territory, is an evidence to us that our labors are not in vain. Some of the incidents narrated in this book are so miraculous that one is naturally led to exclaim, "truth is really stranger than fiction;" and occurring, as they have done, in the experience of our faithful Elders, they have a double interest for young Latter-day Saints, and will surely be the means of strengthening the faith of all those who expect to participate in the glorious labors that devolve upon this people. Such examples, too, as are herein presented will, undoubtedly, have the effect to instil a proper amount of righteous ambition into the minds of the young, thus causing them to exercise talents which are designed, if properly used, to make of them noble men and women. If this book should be a means of instructing or encouraging any person, and thereby prompting him to do good, the object for which it was prepared will have been attained, and a reward will have been given to. THE PUBLISHER. CONTENTS: MY EXPERIENCE IN ENGLAND. CHAPTER I. Called on a Mission--Start for my Field of Labor--Difficulties on the Way--Travelling in Deep Snow--Reach the Platte River--Procure a New Outfit--Exposed to the Cholera--Attacked by the Plague--My Recovery--Arrival at Albany, N.Y.--Take Passage on a Steamer for New York City--Incidents on the Way. CHAPTER II. Set Sail from New York--Arrive in Liverpool--Sent to Labor as a Travelling Elder--Prayers Answered--Called to Preside Over a Conference--Blessed Abundantly with the Holy Spirit--Procure a Hall to Preach in--Mobbed--Effects of my Preaching--Treated with Courtesy--Organize a Branch of the Church in the Town where I was Mobbed--Make Another Appointment to Preach in a Different Town--Send for Help--Speakers Interrupted--Audience Quieted by me Singing a Comic Song--Prejudice Allayed--a Lesson Learned. CHAPTER III. An Amusing Episode--Obtain the Keys of a Church--Notify the People That a Meeting Will be Held in it--A Good Turn Out--My Companion Preaches while I, Disguised as a Police, Guard the Door--Excitement Aroused--Controversy With a Minister--An Anti-"Mormon" Meeting Held--I Attend--Reply to the Ministers' Attempts to Expose "Mormonism"--My Escape from the Building--Saved by an Infidel--Prosperity of the Work--Remarkable Healings--A Prediction Uttered and Fulfilled--My Return Home--Contrast Between the Condition of the Saints now and that of Thirty Years Ago. MY SWISS MISSION. CHAPTER I. Manner in which the Gospel is Preached--My Labors in England--Called to Switzerland--Join my Companion and Take Passage to France--Proceed to Switzerland--Meet Elders in Geneva--Our Fields of Labor Assigned us. CHAPTER II. Arrival in Berne--Its Principal Objects of Interest--Go to Weiningen, Where I Remain to Study German--Sketch From my Journal--Hunted by Mobs--Interviewed by the Mayor. CHAPTER III. Letter from Elder Secrist--Ordered to Zurich--Arrested and Imprisoned in a Filthy Dungeon--Taken to Better Quarters--Released. CHAPTER IV. Progress in Learning to Speak German--Communication From the British Ambassador--Notified to Leave Zurich--Go to Schaffhausen--The Falls of the Rhine--Unable to Obtain Permission to Remain in the Canton--Seek Another Place of Retreat--Lodge with a Family of Saints--Difficulty in Keeping Secluded--Called to Geneva--Return to England. THE FAITH OF THE ZUNIS. Traditions of the Zunis--Three Children Healed--Administer to 406 Indians who were Attacked with the Small-Pox, Most of Whom Recover--Opposed by a Presbyterian Minister and Others--Fate of my Opposer's. SKETCH OF A WELL-SPENT LIFE. CHAPTER I. My Birth and Childhood--Embrace the Gospel--a Vision--Gather with the Saints at Kirtland--Zion's Camp--Manifestations in the Temple--The Saints Driven from Missouri--The Prophet and Patriarch Martyred--Our Journey Westward--Sent on a Mission. CHAPTER II. Arrival in England--Appointed to the Glasgow Conference--My Experience There--Released--Start Home--a Storm at Sea--Case of Miraculous Healing--Arrival in the Valley. THE LORD'S BLESSINGS. CHAPTER I. Called to Australia--My Ignorance--Pres. H. C. Kimball's Prophecy Concerning me--Arrive in Sidney--Adventure with a Dog--Go to Camden with a Fellow-Missionary--Sought for by a Drunken Mob--God Blinds their Eyes and we Escape--At Picton we Preach in the Court-House--The Writing on the Wall--Our Success. CHAPTER II. Maligned by Sectarian Priests--Invitation to Preach at a Distant Town--Means Provided by a Mysterious Personage--Branch of the Church Organized--Apply to the Authorities of the Colony for, and Receive, License and Protection as Ministers of the Gospel--Arrested--My Companion's Defense--Honorably Released--Go to Windsor--Unable to Obtain Lodgings--Directed by a Stranger--Kindly Treated--An Attempt to Poison me--My Companion Shot at by a Ruffian. CHAPTER III. A Chat With a Catholic--Chased by Dogs--An Irishman's Design to Murder me--Remarkable Escape--Adventure with a Wild Bull--"Has he got You?"--My Release from my Mission--Incidents of the Home Journey--A Prophecy and its Fulfillment--A Visit to a Sick Lady--Conclusion. RESULTS OF DISOBEDIENCE. How our Missionaries are Suspected--Children Lost--Supposed Case of Kidnapping--Myself and Companion are accused--The Dead Bodies are Found--Disobedience Brings its own Reward. MY EXPERIENCE IN ENGLAND. BY C. V. SPENCER. CHAPTER I. CALLED ON A MISSION--START FOR MY FIELD OF LABOR--DIFFICULTIES ON THE WAY--TRAVELING IN DEEP SNOW--REACH THE PLATTE RIVER--PROCURE A NEW OUTFIT--EXPOSED TO THE CHOLERA--ATTACKED BY THE PLAGUE--MY RECOVERY--ARRIVAL AT ALBANY, N. Y.--TAKE PASSAGE ON A STEAMER FOR NEW YORK CITY--INCIDENTS ON THE WAY. At the April conference, 1850, I felt a presentiment that I might be called on a mission, and kept away from conference until near the close of the last afternoon's meeting, thinking that if I were not seen, I should, perhaps, not be remembered, and then went to the door, and standing on the outside pressed it open about two inches. Just as I did this a man arose on the stand and said, "It is moved and seconded that Claudius V. Spencer go on a mission to Europe." I turned as though shot, walked down Main Street saying to myself, "Can it be possible those men have any inspiration to call such a stick for a missionary?" I think if my body and spirit had then been weighed together, I should have pulled the beam at two thousand pounds. Previous to this time no person had heard me pray or speak in any public meeting. Most of the men who were called and who accompanied this mission were large and powerful men, physically. Among them were the father of Horace S. Eldredge, Appleton Harmon, James Works, Thomas Grover, Captain Davis and Father Malin. Heber C. Kimball had charge when we were set apart and was mouth in my case, giving me a blessing greater than my faith. Among other things he said that, I should be like Paul of old, in the land to which I was going. The most of the company left Salt Lake City on the 19th of April, and those who did not go then overtook us the next morning. We carried the mail by express with ox teams, and delivered it at Council Bluffs on the 4th of July following. At the time we were set apart Brother Heber forbid us taking either money, watches, rings or chains of gold or silver, but told us to go literally without purse or scrip. For the benefit of the missionaries who now go by rail and frequently in first-class style, I record that the first day out we reached the mouth of Emigration Canyon, and that night had a severe snow storm. The next morning our cattle were all lost. We divided into parties to find them. The party with which I went trailed some of the cattle towards the city. They wished me to go in, see the folks and help get the cattle back. I said, "No, I will never enter Salt Lake again till I have fulfilled my mission, unless I am carried in dead." After some little trouble we again got our cattle together. The snow in crossing the "Big and Little Mountain" was very deep; we cut a pole twenty-seven and a half feet long, pushed it into the snow, but failed to reach the ground. We cut poles made holes in them for the wheels of the wagon, bent one end of the poles in the shape of a sleigh-runner, and pulled and pushed our wagons in places by hand. We would frequently sink into the snow almost to our necks, and after crawling out the sun would melt the snow on our clothes so that at night we were as wet as though we had been immersed in the water. In the mornings we stood on the snow crusts, beat our boots and pantaloons over the wagon wheels to get the ice out of them before we could dress. We took our stockings to bed with us and dried them among our clothes. It was in the endurance of these exposures that I think Elder Wm. Burton (who was very noble and free in his labors) so weakened his constitution as to make him unable to successfully stand the climate and disease that preyed upon him in the old country. One night, in East Canyon, we dug a hole in the snow seven feet deep, put some brush on the bottom and had a good night's rest. We were favored before morning with quite a fall of snow, which helped to keep us warm. When we arose in the morning we were quite merry, and several commenced singing the songs of Zion. Captain Davis and Thomas Grover were camped a little ahead of us, and as we over to the latter's wagon he remarked, "Missionaries who can sing in such a condition I want to give my purse to," and he handed us one containing $23.45. For days on this journey, from a sun-rise start to a sun-set stop, we only made from one-half to one mile's distance, frequently putting five and six yoke of oxen to a wagon at a time. The food our cattle had was brouse and dry grass on the ridges where the snow had blown off. We reached the Platte River about three o'clock, p.m., on Saturday, May 25th, with our cattle so weak and poor that we drove several of them loose and pulled two wagons into camp by hand. After lunch we had a fellowship meeting. I made a motion that when we left that camping place we should have good, light wagons, with four horses to each one, plenty of food, and "a white man's outfit." After considerable discussion the motion was unanimously carried, and with considerable sarcasm I was appointed trader-in-chief to make the desired exchanges. Several California emigrants were present at the meeting and before night, they had donated a nice wagon, a new set of double harness, a horse, some rice, sugar, dried apples, etc. In a few days I succeeded in exchanging our old out-fits for fine, fat horses, and everything needful for a comfortable journey. We put a sign on one of our wagons "U. S. Mail," and received considerable money for drop letters. In crossing the plains we met the cholera among the gold diggers, who were on their way to California. We frequently had to leave the road to avoid the stench of those who had died by its ravages, and were but slightly covered over by their comrades. At one time I saw a man beating his cattle with the butt of his whip, cursing loudly at the same time; he dropped on the ground in the act and in about fifteen minutes was dead and buried. One evening Captain Davis was attacked with the terrible disease and in a short time was dead. The day following I was taken with it about noon, just as we were about to turn down to the Platte River to lunch. My brethren gave me all encouragement, saying they would hurry to the river, and nurse me and do all they could for me. For a few minutes I did the most rapid thinking of my lifetime. I then told them not to take me from the main road, for God's servants had promised me I should not die on the road to England. They asked what they should do. I told them to let me get out of the wagon on the sand with my face towards Europe, and then they should go to their lunch. If they should return and find me dead, they had better return home and conclude that "Mormonism" was a hoax. They seemed to think my head was affected and I had to charge them in a most solemn manner before they would let me have my way. When they came to me from lunch I selected two brethren to hold me up by the wrists at the hind end of the wagon, and drive the team as slowly as possible, and when the paroxysms of the cramp came on to lift me in. This was continued till about three o'clock, p.m., when the cholera left me. For the width of three fingers where my stomach and bowels were cramped over each other, my body was as black and blue for some three weeks as any bruise I have ever seen, and as much flesh went from me in six hours, as a fever usually takes from a man in a month. I know this, that the faith taught me by my father, Daniel Spencer, together with the natural grit inherited from my father and mother, saved my life. We sold our outfits at Council Bluffs for considerable more than those we traded for them would have brought us. As we journeyed through the States the Elders separated to visit relatives, and on the day I reached Albany, N. Y., I had no companion. I had acted as cook considerable of the time on the plains; had laid on the ground, on the brush and in the snow, assisted to wash dishes and had done my full share of camp duty generally; but in doing this my clothes had got into a condition that would have been a curiosity at a dress ball. I wore a cap that many years before (I cannot recollect how many) had been of fur; it had now got to be what might be called a skin cap. I had two or three holes cracked through it, out of which my hair would often be seen. I went aboard a New York steamer and applied for a ticket for passage and state room to that city. The agent looked at me from head to foot and then said that I could not have one, as the boat was chartered by the State, county, and city authorities for a pleasure trip. On looking round I saw "U.S. Mail" as a sign on the boat; I laid down the money before the ticket seller and demanded my ticket. After some squirming on his part I got it. On this same day I had the "blues" as I hope never to have them again. I had nearly concluded that there could not be either sense or inspiration in the authorities of the Church sending me to England on a mission, and that when I got to New York City I would go over to my native town where I had some property and quietly settle among my old friends and relatives. So great was the power that the devil had over me that when I first stepped on the boat I drew a chair into the niche by the "figure head" to avoid having conversation with anyone. I had sat there but a few moments when a person came up behind me and remarked that it was a pleasant evening. I made no reply. "Boat making fine time," said he. Still I did not answer. Soon he spoke again: "Are you traveling far, young man?" I jerked my chair around and answered very spitefully, "I have _come_ a long way and I am _going_ a long way; all the way from Salt Lake to England. Is there anything else you want?" My abruptness had sent him back several feet, and he was looking at me with about as much curiosity as if he were viewing a wild animal. Very soon he smiled and said, "Yes if you come from Salt Lake there is a good deal more I want." He commenced asking questions, and soon several more persons gathered around; but just then the dinner bell rang, and they invited me to go to dine, which I did not do, as it seemed to me that I could not have eaten at that time even if it were to save my life. After finishing their repast I was waited upon by three gentlemen, who stated they had engaged the cabin from the captain and wished me to preach. I told them I had never preached in my life. They wanted to know for what I was going to England. I told them to preach. They then wanted to know why I would not preach in the cabin, my answer being that it was because I was not sent here to preach. We finally compromised the matter by my consenting to go to the cabin and answer questions. The room was so crowded that they could not sit down, but stood around in circles, and took turns in asking me questions. When I first sat down I noticed a large, black-eyed, black-haired man, and said to myself, "When he comes I will have the devil." After some time he pushed forward and literally covered me with compliments. He then remarked, "You must excuse me, young friend, after your testimony of the goodness of your people, for asking why _such_ men as George J. Adams, John C. Bennett, Dr. Foster, Charles Foster and others could not live peaceably in your community?" My answer followed like lightning: "It was because they were such gamblers, whore-masters, black-legs and rascals as you are." He made a bound for me; six men caught him, pulled him to the outside of the circle, and slapping him on the back told him with an oath, that if God Almighty had come down out of heaven He could not have told his character any better than the little "Mormon" had. I answered questions until about eleven o'clock at night, when I sprang from my chair and said, "Gentlemen, you have had 'Mormonism' enough for one night," and I started for my room. I was stopped and led back to my chair, when I received a unanimous vote of thanks and the proffer to raise me three hundred dollars if I would accept the amount. I told the gentlemen that we preached the gospel without purse or scrip, and that I had already received enough to take me to England. I selected, however, three reliable men, who promised me to see that the three hundred dollars were given to the poor in their neighborhoods during the next Winter. I went into my room and prostrated myself with my face on the floor, and thanked God for the gift of the Holy Ghost, for I had most surely talked by inspiration. I asked forgiveness for my unbelief, and from that time I was wholly contented to go to England. CHAPTER II. SET SAIL FROM NEW YORK--ARRIVE IN LIVERPOOL--SENT TO LABOR AS A TRAVELING ELDER--PRAYERS ANSWERED--CALLED TO PRESIDE OVER A CONFERENCE--BLESSED ABUNDANTLY WITH THE HOLY SPIRIT--PROCURE A HALL TO PREACH IN--MOBBED--EFFECTS OF MY PREACHING--TREATED WITH COURTESY--ORGANIZE A BRANCH OF THE CHURCH IN THE TOWN WHERE I WAS MOBBED--MAKE ANOTHER APPOINTMENT TO PREACH IN A DIFFERENT TOWN--SEND FOR HELP--SPEAKERS INTERRUPTED--AUDIENCE QUIETED BY ME SINGING A COMIC SONG--PREJUDICE ALLAYED--A LESSON LEARNED. Having rejoined my fellow-missionaries in New York, we sailed from that port August 15th, on the ship _Lady Franklin,_ passage, $10 per head, we having to board and cook for ourselves. After a fair voyage we arrived in Liverpool on the 14th of September, 1850. I spent a few days in that city, and was most kindly treated by Apostle Orson Pratt, then President of the British Mission. I was sent from there to London, and Brother Pratt intended me to have a few weeks to rest, and learn the "ropes" among the branches, and Saints of that city. But the president of that conference sent me to Colchester, fifty miles from London. It was a hard place and in order to have raised any life there in relation to "Mormonism," one would have required the power to resurrect the dead. I suffered very much in spirit as well as in body. I finally said to myself, "you were sent to this land by God's highest authority to preach the gospel, and it is your duty to do it." The next morning, after thus commenting to myself, I started for a town twenty miles distant. The roads were wet and heavy and, with my carpet-bag, the walk was a hard one. I came in sight of the place, on the top of a long hill, and noticed a woman crossing the road with two pails. She filled them with water and started back, but as she saw me walking towards her, she dropped both pails and came to me, saying, "I knew you would come: I saw you in a dream. Come into my house; I have a room all fixed nice and clean for you." Here I baptized my first fruits of the gospel, and accomplished a good work. In a few weeks Bro. Pratt sent me to travel with Bro. Jacob Gates, who was really like a father to me. When with him, we would take tracts with us and go from house to house, and shop to shop in Leicester and, in distributing them, try to get a chance to talk with the people. One day we had been working very hard in the rain and mud, but with little success. As we were on our way home, at dusk, we passed the shop of an herbalist, and I told Bro. Gates I would like to go into this one place before going home. I bought something for a penny and, at the same time, commenced talking "Mormonism" to a stranger. This man's name is now very familiar to the Latter-day Saints, it being none other than George Goddard. Previous to my visit, he had never heard of our religion, but, as he was an honest and brave man, it was not long before he and his family were baptized and, in a little time, gathered to Zion. During that day I had asked the Lord many times to give me one soul as a comfort and testimony. I went into Bro. Goddard's shop by as direct inspiration as any man ever did anything by its dictation. I traveled a few weeks with Elder Gates, when I received an appointment to take the presidency of the Norwich Conference. I wrote to Apostle F. D. Richards, who then presided over the mission, asking him to give me a little more time to get accustomed to preaching and to read up my Bible. I soon received the following answer: "The presidency of the British Mission wishes to know if Elder C. V. Spencer intends to stand up to the rack in this country." When I read it I immediately wrote in reply: "I shall start to Norwich by the next train, and don't care a groat whether there is any hay in the rack or not." A sister was then washing my clothes, and I had quite a time to induce her to let me have them then; but, at last, she wrung them out as dry as she could and stuffed them into my carpet-bag. Only a few minutes elapsed before I was on the way to Norwich. I do not think any man ever entered upon the discharge of his duties as president with more distrust than I did; and I wish to record here that the great good afterwards accomplished was God's work, for He worked through me. I only knew enough to speak and act as directed by the Holy Spirit. The conference was represented to me as having refused to sustain, for its president, the man suggested by the presidency at Liverpool, and was otherwise in a somewhat peculiar condition. Under these circumstances I was set to work; how weak I felt, I cannot express in words. For months afterwards people would say to me, when meeting was over, "I heard your knees knock together when you first began to speak." At the second meeting I held, a man jumped up and said, "We know you be of the devil!" I understood in a moment that the battle for my victory in that region had to be fought right then. I turned and silenced him immediately. When I ceased speaking, the people were as meek as children. I never had any more trouble in that branch, and the work revived in the whole conference. The outpouring of the Holy Spirit and the power and manifestations of God were, I think, as noticeable to the presidency at Liverpool as they were to me. During the entire mission I was greatly blessed with dreams and manifestations from the Lord. On the day the revelation on plural, or celestial, marriage was first made public in "Freemason's Hall," London, one of our most noted and eloquent preachers was called upon to speak. His effort was a dry and barren failure, patent to everybody present. There were over two hundred prominent Elders sitting on the stand. Jacob Gates, the president of the meeting, arose and, looking around at the Elders, beckoned to me in a quick way, and said, "Come here and talk." I think every one, now living, who was present at that meeting, if asked the question, would say I was literally clothed upon with the Holy Ghost. I prophesied freely and without fear, and have lived to see those prophecies fulfilled to the very letter. At one time it was manifested to me to go to a town thirty-six miles distant, and open up the gospel. I sent word to a branch president that I would stop at his house on a certain day when on my way to that town. I notified several Elders to meet me at his house. We met and held a council. I had nothing but opposition, the president saying, "Bro. Spencer, if you go to that place, I clear myself of the consequences; your blood be upon your own head." I replied, "If my blood be shed, it will be upon the heads of those who shed it, and those who ought to have, but have not got, faith to sustain me." I then asked if any one of the Elders would volunteer to go with me. After considerable hesitating, the youngest Elder in the conference promised to meet me there. That day I walked twenty-five miles and stopped at a roadside inn at dark, with but one shilling in my pocket. I asked for some supper. The lady of the house said she could give me some "Welsh rabbit." Being fond of rabbit I thought I would now have a treat; but, instead of what I expected, she brought in some toasted cheese and bread. I was so disappointed at this that I crept into bed without supper. She, however, took my last shilling. The next morning I walked to the next town, twelve miles distant, and, on nearing it, saw a lone building on the common. I hunted up the owner and got permission to speak in it. I then went from house to house, notifying the people of the meeting. About this time the young Elder came, according to promise. As we went through the streets a crowd of rude boys and girls followed us, jeering and throwing dry manure, pieces of coal, etc., at us. About noon we came to four cross roads in the town, one of which led to the Elder's home. Stopping here, he said, "Brother Spencer, I cannot stand this," and tried to persuade me to give up the labor; but failing to move me he walked away. About dusk I found myself near a cottage on the outskirts of the town. I went in and notified a woman (the only occupant) that in a few minutes I would lecture--and also invited her to attend. I started towards the place of meeting but had got only a few steps when I felt a hand on my shoulder; turning my head, I saw the woman I had just left; she asked me if I had eaten supper, and when I told her I had not eaten or drank that day, she invited me back and placed before me, I think, every good thing she had in the house. I then started to fill my appointment. The building was full and many were on the outside. My first reception was a peat sod on the side of the head, which knocked me down. I soon rallied, picked the dirt out of my ear, prayed, stretched both hands out before my face as if to make a dive, and made a rush for the crowd, exclaiming, as I came up, "Gentlemen, make room, I'm the man who lectures here to-night." I succeeded in getting into the building after promising the Lord I would say just what He gave me. I knew it was no use to try to sing or pray. The first thought that came to me on arising was the scripture which says, "God hath made of one blood all nations of men that dwell on the earth," etc. I quoted it and was barren of thought for some two minutes, when my spirit in an instant read the people. I claimed brotherhood by the authority of God's word, alluded to the persecutions of the Methodists in their early days, and asked who would think that the Methodists in so short a time would be found persecuting other religious bodies. I called their attention to my condition, thousands of miles away from home, etc. In a few moments several handkerchiefs were out, wiping tearful eyes. I had a glorious meeting, and at the close was assailed by a minister, but the crowd hoisted him out of the building and hooted him home. Three gentlemen took me to the best inn of the town and told the landlord to treat me with the greatest courtesy and charge the bill to them. In four weeks from that time I organized a branch of sixteen members at that place. At one time I was desirous to create an interest in a district, and hired a town hall at a populous sea-port place; I placarded largely, and soon found that possibly I had created more interest than would be pleasant. As the importance of the meeting grew, so also grew a sense of my own littleness and I sent word to Elder G. B. Wallace, at Liverpool, and Elder Harmon, in Scotland, to come and help me. I paid $17.50 expenses for Bro. Harmon and I think to Bro. Wallace $25.00. On the day of the meeting I learned there would be a large mob present. I went to the hall before the brethren and soon perceived there was trouble ahead, but realizing how much the meeting would cost me and the pains that had been taken I could not bear the thought of a defeat. I had persistently plead with the Lord for victory. The idea had become prevalent that Brother Harmon was one of the Twelve. I called on him to speak first. The assembly listened to him for about two minutes. Then Brother Wallace tried it, when a blacksmith by the name of Anguish interrupted him, and Brother Wallace spitefully told him to "shut your head." That remark brought matters to a climax. He spoke no more than ninety seconds, and then we had a good representation of what imagination pictures as the pandemonium of hell. I knelt with my back to the congregation and said, "Father! I have done all I know. If there is anything else you wish me to do, manifest it to me when I get up and I will do it." As soon as I arose to my feet, a comic song that I used to sing in those days came to my mind, and I felt as though it wanted to get out of me in all my parts. I paused a moment, stepped to the front, threw my arms out towards the congregation, and said, "Boys, it will be a new thing for you to hear a minister sing a comic song in a meeting; but if you will be quiet, I will sing you one." I sang it better than ever before or since, and at the close they gave me a good, hearty cheer. I then appealed to them as Englishmen, telling them how Americans treated Englishmen when they came to our country. I continued speaking for one hour, and from the first five minutes the dropping of a pin on the floor could have been heard. At the close many came and shook hands, and in sixpences, shillings, etc., gave me something over $17.00. When my hands went out towards, and over a part of that congregation I felt power and control go with them as tangibly as I ever felt cold or heat, and I learned this lesson, not to shirk my own responsibilities and run for others to fill my place, let me be ever so weak. CHAPTER III. AN AMUSING EPISODE--OBTAIN THE KEYS OF A CHURCH--NOTIFY THE PEOPLE THAT A MEETING WILL BE HELD IN IT--A GOOD TURN-OUT--MY COMPANION PREACHES WHILE I, DISGUISED AS A POLICE, GUARD THE DOOR--EXCITEMENT AROUSED--CONTROVERSY WITH A MINISTER--AN ANTI-"MORMON" MEETING HELD--I ATTEND--REPLY TO THE MINISTERS' ATTEMPTS TO EXPOSE "MORMONISM"--MY ESCAPE FROM THE BUILDING--SAVED BY AN INFIDEL--PROSPERITY OF THE WORK--REMARKABLE HEALINGS--A PREDICTION UTTERED AND FULFILLED--MY RETURN HOME--CONTRAST BETWEEN THE CONDITION OF THE SAINTS NOW AND THAT OF THIRTY YEARS AGO. I will mention an amusing episode, that occurred during a visit that Brother Wallace made the conference. It started in fun but resulted in great good: I took him to a country branch where the work was pretty dead and we stopped with a man who had a standing in the Church, but as a reward for his _little_ faith had been made trustee of one of the prominent sectarian churches and held the keys of their place of worship. We rather crowded ourselves on to him. It was a damp, cold day, and the man of the house was very stingy with his coal. We finally found his coal-house and helped ourselves to fuel. It was amusing to see the old gentleman come in and out and eye our bountiful fire, and we thought the more coal we burned the more anxious the old man would be to get us out of the house. So the next time he came into the room he found us with a fire that entirely filled the fire place. I took no notice of his sour looks and gravely told him that Brother Wallace was a builder by trade and took great pleasure in visiting the churches and public buildings, and asked him if he would allow us the keys of his church, that we might examine the architectural designs. He gave us the keys and we told him we would not return that afternoon until late. This town was divided into what was called Upper and Lower Shipdom, and was separated by quite a little distance. The church was in Upper Shipdom. One of us went to the lower town and notified the people quietly that an American gentleman would lecture in the Upper Church that evening, while the other examined the church, arranged the seats and lights. At the hour appointed the church was pretty well filled. We did not light up until all was ready for commencing. Brother Wallace took the stand, and preached a very good sermon, while I took my stand against the inside of the door dressed as a policeman and with a club in my hand. By occasionally tapping a few on the shoulder I succeeded in keeping pretty good order until "amen" was said, when Brother Wallace made his exit through the back and I through the front door. By some means the door got locked after we had passed out, and the mob, which had by this time collected, imagining we had locked ourselves in, made pretty violent demonstrations at the front of the building trying to get at us while we were laughingly wending our way to some other section. For the next two weeks the papers of the neighborhood teemed with accounts of "Mormon impudence," etc., and in a little time we could not call a meeting anywhere in the conference, but what it would be crowded. Curiosity was above par. In another part of the district, at a noted watering place, I secured a town hall. As soon as meeting was opened, I was interrupted by an orthodox minister. He gave me credit for my sincerity but regretted that I had not turned my attention to the heathen, instead of coming there where he had preached so many years. He appealed to the congregation to testify that they all knew he was acquainted with every word in the Bible. I could see that trouble was imminent and my hypocritical opponent knew it, but was desirous of bringing it along in as respectable a manner as possible. I conversed with him for some time on Bible doctrine, and when we had finished the whole congregation had turned away from him and were listening to me with rapt attention. I here learned what simple things and persons the Lord could use to remove grave obstacles. On two different occasions, when I was in imminent peril, my wife, who was dead, and her father, who died in 1846, appeared to me together and talked to me, and were as natural to me as in life. The priests were for some time banded together in a secret organization. The first knowledge of which came to me at the place where I was knocked down, as already mentioned. They soon became, however, more bold, and during a visiting tour among the branches of my district I was warned while walking in the road, that something was wrong in Norwich. I went immediately to that place, and before I reached my rooms I was met by two brethren, who said, "There's a big anti-'Mormon' meeting at St. Andrew's hall." I replied, "Very well, I will brush up and go to it." They and others whom I met plead with me not to go. When I entered the hall I found it too densely packed for me to get a seat in the body of the house. On looking to the stand I counted seventeen of the prominent ministers of Norfolk and Suffolk comfortably seated. I said to myself, "I also am a minister and that is my place." I walked up and took a seat. There were two thousand people present at that meeting. At that time St. Andrew's hall ranked as the third finest hall in England. The meeting commenced about half-past two, p.m., and it was about five o'clock when I entered. At half-past eight the chairman announced that if any member of the unfortunate "Mormon" Church was present, who had the hardihood and moral courage to attempt a defense after such an overwhelming exposure of their system as had been made that day to the citizens of Norwich, he would be allowed to speak. Of course all eyes had been on me and the invitation was a trap on the part of the ministers. They offered me no way of getting to the pulpit as I was behind five rows of seats each of which was packed with my opponents and not one offered to allow me to pass. I prayed, put my hands on the sides of the heads of the two ministers in front of me, made an opening and stepped over into their seat; this I did with the others until I reached the pulpit. A great part of what I said I did not know at the time, nor have I known since, but near the close of my remarks I found myself with my back to the congregation and my face to the preachers. My last words to the latter were, "You are infidels, and it is you who make infidels, and by your precepts smother the hope of any realization of the gifts and blessings promised by Christ and His Apostles. I prophesy, moreover, to you in the name of the Lord Jesus Christ, that your labors of this day and night, shall be the cause of hundreds embracing the gospel I preach." After I ceased to speak the chairman undertook to read from the Book of Mormon, but he shook so that it was impossible for him to read. Another man tried to speak, but he was affected in the same way and had to desist. There was a stairway leading from where I stood down to the vestibule, and I hoped to reach it soon enough after the dismissal to make my escape; but when I got there it was full of human beings, who were, however, more like devils than men. They shouted, "Where is he? Tear him limb from limb; throw him over into the river," etc. A tall man wearing a cloak could see me while the rest seemed blinded. He came up, covered me entirely with his cloak, slipped his arms under mine, drew me up to his bosom and whispered, "Be still and I will save you." He carried me out of the vestibule, the court yard, and nearly a block up the street, the mob crowding up against and around us the whole distance. My deliverer worked his way to the side of the street until he got to his own home when he struck the spring of a door in a stone wall, it flew open, he cast me in like a log of wood, and passed on with the crowd. In about three-quarters of an hour he came back with some of our people and I was liberated and guarded home. This man was what is generally called an infidel. The next day I presented him with the best bound set of our publications I could procure. I asked him why he saved my life, to which he replied that it was only because of a love of justice. From the time of this occurrence the work prospered as it had never done before. Our chapel was literally packed, and some citizens even took out every window on one side, brought their own trussel and planks and built a platform the entire length of the building. On one occasion we went out after the evening meeting and baptized seventeen persons, and the conversions during the whole time were quite numerous. One evening some rowdies came intending to mob us. I sat on the stand carefully watching every movement of the assembly. Finally I leaned over and whispered to Brother William Foster (who now sings in the Tabernacle choir) to sing us something. He started the hymn "Praise to the man." The Holy Spirit rested upon the choir and the peace of God was upon the congregation, and the quietness of the meeting was recalled to my memory by a brother on the side-walk a few days since. During the time the cholera raged in England, in 1852, I never entered a house where it was, or administered to a person who had it but what it instantly left. One rainy night I was called to go and visit a lady who had been taken with this terrible disease. It was mid-night when I reached the house and was met at the door with the statement that two doctors had just left who said that the afflicted one must die. I entered the room, walked to the bedside and commanded the person in the name of the Lord Jesus Christ and by virtue of the Priesthood to rise up sound and whole. In fifteen minutes she was eating supper and she sang several songs before I left. I wish here to bear testimony of the kindness, obedience and love of the Saints at the Norwich conference. They were like my children and I was their father. In their poverty they gave to me liberally, and what I received I spent freely in helping the poor and the sick, and for the work of God. Up to the time they presented me with means to return home I had not saved five shillings. After my return home, the first two hundred and seventy-five dollars I obtained I took to President Young with the request that he send it to the poorest of the poor of Norwich conference. He remarked as he took it, "Brother Spencer, you are the first returned missionary that ever did the like." Brother Neslen, who is now usually called "Father Neslen," was president of the Lowestoft branch during my presidency of the Norwich conference. He was in good circumstances and had a nice house, but during my first visits to the branch he never invited me to his house, and after late meetings used to take me away quite a distance to sleep. On one of my visits, as we were walking on the "Esplanade," I turned to him and said, "Brother Neslen, you may think it rather strange manners, but I feel impressed to ask you the reason why you never invite me to your house?" He replied that none of his family belonged to the Church and he was afraid if he did my feelings would be hurt. (His family consisted of a wife and nine children.) I turned to him and said, "Brother Neslen, you are president of this branch, and as foreign as it may be to Gentile manners I must do my duty. I want you to invite me to your house; if you do so I promise you in the name of the Lord that every one of your family shall embrace the gospel, and everyone shall live to go to Zion; if you do not, and have not faith to stand up in your place as the head of your own family you are not fit to stand as president of the branch; and more than that, you will apostatize and none of you be saved in the kingdom of God." The next time I visited Lowestoft he took me to his home: his wife was kind as a mother in her treatment and in a few months the ten souls where baptized and all lived to reach Zion in safety. I left the Norwich conference in the beginning of 1853. It then numbered one thousand and fifty-nine people--one hundred and fifty having been baptized during the last six months. I brought home with me to Zion ninety-five souls, thus fulfilling the words of my blessing that I should return to Zion bringing many sheaves with me. The great majority that came have abode in the faith and they have increased and multiplied in Israel, until they now number more than those who were left back in the conference. In writing this short sketch I have omitted to praise individuals whose works in those days will make me love them while life lasts. But I wish here to gratefully acknowledge the kindness of Elder George B. Wallace. My health in that land was very poor. I suffered from a grievous and dispiriting affliction all the time I was in England. After I had been there some months I met Bro. Orson Pratt; his first exclamation was, "What is the matter with you?" He told me I could go home. I said I had no money, to which he replied, "I have, and you can go comfortably." I told him I had not accomplished what I was promised. "But," said he, "if you die here you will not accomplish it; and had you not better go than be buried in this land?" I answered, "I was commanded to come here and perform a certain work by the highest authority in Zion. I will not go home unless you command me." He saw my faith, blessed and comforted me and I went back to my labors. When a boy I received, at the Nauvoo Temple, my endowments and the birthright, with promises, under the hands of my father, which I relied upon. I returned to Salt Lake City September 19th 1853, making three years and five months, to a day, that I was absent. In going through Salt Lake City I find prominent merchants who were poor lads in my field of labor. I find an owner of real estate on Main Street who used all the means his entire family could gather together to bring himself out here, so that he could raise means to emigrate them afterwards. I pass by costly shops of merchandise and find the owners are people who, in our Norwich Conference, were very poor. I see a cottage and beautiful grounds, and find them owned by one with whom I shared, in that land, the portion given to me by the poor. I go through the country and find scarcely a family of those who emigrated in 1853 but what is surrounded by all the necessaries and many of the comforts of life. I now realize that whether my first mission, in its ending, was much or little, its results no man can tell. I am satisfied and paid for the very little and feeble labors that I performed. I returned bright and zealous in the love of the truth. God has never yet forsaken me by His Spirit, and I do not believe that any man will ever be trusted to walk in the footsteps of his Elder Brother, Jesus, as a Savior of a world, or ever be seated with honor on the right hand of His Father, until he has learned to wade through deep and troubled waters, up stream and against the current without earthly props or stays. I am closing this history near my sixtieth birthday, and have been moved to write it, that my gratitude and acknowledgement of the honor done me by the Lord, that His testimonies given to one of His servants in the latter-day work, might be preserved and live on the earth. I gratefully dedicate it to President Franklin D. Richards, with the hope and prayer that he will use it, at the time and under the circumstances which his wisdom shall dictate, for the strengthening of the faith of the young, and the comforting of the hearts of some old veterans whose touching experiences have, perhaps, never been known away from their own firesides. MY SWISS MISSION. BY WILLIAM BUDGE. CHAPTER I. MANNER IN WHICH THE GOSPEL IS PREACHED--MY LABORS IN ENGLAND--CALLED TO SWITZERLAND--JOIN MY COMPANION AND TAKE PASSAGE TO FRANCE--PROCEED TO SWITZERLAND--MEET ELDERS IN GENEVA--OUR FIELDS OF LABOR ASSIGNED US. In presenting a sketch of missionary experience as reading matter for the young people of modern Israel, I am aware that they may have read many such before; but there is so much variety and interest connected with the means and methods which have been, and are, used in the extension of the latter-day work, that I need not apologise. So singular and diversified have been the circumstances surrounding the Elders, that there is a peculiar interest in all their narratives. Some of the peculiarities of God's work are very prominently manifested in the missionary department. The Elders are sent without purse and without scrip, and the closer they live to this requirement, the more successful they are likely to be. It requires, however, much faith to do this, and it brings us face to face with many trials, temptations and inconveniences; but it also brings us nearer to God, as our condition requires the help which He alone can give, in blessing us with His Spirit, raising up friends and opening up the way before us. The Elders in modern times, like those of ancient days, have generally been unlearned, which, according to human wisdom, would be a very serious drawback in teaching a new faith. In addition to this, the faith the Elders have been sent to teach is not only strange, but unpopular in the world. The sending of men, without money or learning, to establish a new religion, almost wholly in its nature opposed to the views of the people among whom they are sent, seems a strange thing. We confess it does; but God's ways are not like our ways, yet they are the best. His way of having the gospel preached serves other purposes as well as accomplishing the main object. It proves the integrity of the preacher, as there are no worldly benefits attached to the work; and it proves the sincerity of the believer, as there is no prospect of gain held out, but the truth itself. There must be earnestness and faith on both sides. The gospel has been carried to many nations, and will be preached to all nations before the end comes. It will be readily understood that the difficulties of missionary work are much increased when the gospel is sent to nations where a foreign language to that of the preacher is spoken, even if the laws are liberal enough to permit the Elder freely to do his duty. I labored in the Southampton (England) conference, as a traveling Elder, in the years 1852 and 1853. I had labored in the north of England and in the west of Scotland previously, and had seen hard times, endured much and been the means of bringing a number to the knowledge of the truth. The Southampton district, to which I had been appointed when this brief history begins, consisted of the town of Southampton and several smaller places convenient to visit, and containing a number of faithful Saints. In those days Elders sent to, or connected with, what was termed "foreign missions," especially those of France, Switzerland and Italy, were in the habit of sailing from and arriving at Southampton. I had the pleasure there of making the acquaintance of such men as Andrew Lamareaux, James H. Hart, Edward Stevenson, Nathan T. Porter, T. B. H. Stenhouse, Jabez Woodward, S. L. Balliff and others. Elders Lamareaux and Woodward died in the faith of the gospel. Bro Stenhouse, although a capable man, was proud and fell from the ranks of the righteous. The remaining four named have continued their usefulness unwaveringly, and are brighter and better with the passing years. They often rested at Southampton and enjoyed the hospitality of the ever-kind Saints of that place. Their conversation was interesting as, like the old warrior who, in his stories, fought his battles o'er again, they related their experience and told of the habits and customs of strange peoples, and of the difficulties they encountered in establishing the gospel in distant lands, and of the kindness of those whom they were instrumental in bringing into the light and influence of the Spirit of God. The Elders engaged in the British mission did not covet a foreign mission, although, probably, not one of them would have hesitated a moment about going if he had been sent. I never knew of one refusing, and I was as well acquainted with our missionaries, personally and otherwise, I believe, as any one man from 1850 to 1860. As I observed, the Elders did not naturally desire a mission that made necessary the learning of another language, and the meeting of other serious hindrances and, oftentimes, suffering and imprisonment on account of prejudice and illiberal laws. I had such feelings; and, in consequence of being acquainted with so many that were connected with missions on the continent, felt sometimes a little uneasy, like Elders at home who think it probable that they may be "called" at conference time. I was, however, ready to go if called. My labors in the Southampton conference were greatly blessed. I had the pleasure of baptizing quite a number of people, and I am thankful in knowing that many of them are, to-day, faithful Saints in Zion. While laboring here, I was instructed by the president of the mission to prepare to go to the Shetland Islands; but, after further consideration, and especially in consequence of the favorable season of the year being so far gone, it was concluded to let the matter rest. Early in 1854 I was sent to labor in the Norwich conference where I enjoyed my labors very much. I still thought, sometimes, of foreign missions, but now all thoughts of the French, German and Italian languages which there had been, in my mind, some danger of my having to learn, were forgotten, as there was now no opportunity of my coming into contact with foreign missionaries traveling to or from their fields of labor. In July, 1854 I received instructions to labor in Cambridge, one of the ancient seats of learning, and now a city of colleges. My mission here embraced, as a special work, the distribution of our Church tracts among the professors and students; and my experience in this labor, if not always pleasant, was exceedingly profitable to me, arising from the necessity of preparing myself to answer questions, give explanations and to cultivate the virtues of patience and long-suffering. I persisted in the labor, however, and, in time, enjoyed it. Although there was less apparent good done in adding to the Church than in any former field of labor, I endeavored, with the help of God, to do my duty while I remained in that hardened city. One day I was resting at the conference house in Cambridge, when a letter came for me from Liverpool which contained the following appointment: "TO WHOM IT MAY CONCERN:-- "This is to certify that Elder William Budge is hereby appointed to labor under presidency of Elder Daniel Tyler, president of the Swiss and Italian missions of the Church of Jesus Christ of Latter-day Saints," etc., etc. It was signed by President Franklin D. Richards who then presided over the branches of the Church in the British Isles and adjacent countries. That foreign mission, at last! The reception of that appointment brought with it, to me, one of the strongest evidences of the divinity of this work: it brought the spirit of my new mission with it. As I finished the reading of the letter my feelings were entirely changed. I was both ready and willing, and was not satisfied until I procured a work on German, and had actually started on my journey to Switzerland. Elder Samuel Francis, now of Morgan County, Utah, as stated in a letter accompanying my appointment, was also called at the same time to the same mission. On my way to join him I spent one night in London. In the evening I attended a meeting in one of the branches. Years after I had the honor of presiding over the London Conference, but this was the first meeting I ever attended in the great city. We had a good time, the Spirit being poured out bountifully upon us. Several Elders spoke, and one, referring to my going to Switzerland, prophesied before the people that I would yet preside over the British Mission. I was astonished, and thought that perhaps my brother's zeal and good feelings had controlled his tongue; but, by the direction of our Heavenly Father through His servants, after the lapse of twenty-four years, it did surely come to pass. Brother Francis received me kindly at Brighton, where he labored. He had, for a companion, a book entitled "French Without a Master," and I noticed he often consulted it. He told me he had been "reading up" and had made some progress. I had not had time to "read up" much, and, consequently, my progress was not worth mentioning; but I felt consoled somewhat when I thought how convenient it would be to have a companion who could act as interpreter on our journey through France. We sailed from New Haven for Dieppe on the 28th of September, 1854. The voyage was not a long one, but the sea was troubled so much that, during part of the time, we did not think a great deal about either French or German, with, or without, a master. As we drew near the shores of France, we thought it necessary to make some inquiry about the Custom House and passport regulations. Bro. Francis made some advances in French to a Frenchman, but the party addressed, evidently, did not know much about "book French," as spoken by my esteemed companion. Long after this I found that the provincial natives of a country frequently speak a corruption of the language and are not familiar with the language proper when spoken. It was agreeable to us to think that this Frenchman might be one of that class. We landed, had our baggage examined in the Custom House and were passed out into the street, strangers in a strange land. We were anxious to find the railway station and Bro. Francis at once brought his "French Without a Master" to light. He stopped and endeavored to get up a conversation with two different natives whom he met on the street, but, unfortunately, they were not "up" in their education and we were obliged to go back to the ancient and barbarous language of signs, although my companion's perseverance was worthy of greater success. After stopping several hours in Paris and Macon we arrived at Geneva, the headquarters of the Swiss and Italian Mission, in good health and spirits; but before entering the city the police stopped our _diligence_ (stage) and collected our passports. They were taken into the police office in the city, where they were kept until the owner concluded to travel further; but, in the meantime, that is, next day, we were furnished with a permit, intended to save us from annoyance if the police should take special notice of us. Our brethren met and welcomed us. They were Elders T. B. H. Stenhouse, president of the mission, although about to leave, having been released to gather with the Church, Daniel Tyler, his successor, George Mayer, J. F. Secrist, G. D. Keaton, C. R. Savage and John Chislett. On Sunday, October 1st, we met in general conference, which lasted three days, where we had a time of rejoicing together. At this conference Elder Francis was appointed to labor in Italy among the Waldenses who speak French; and I was appointed to labor under the direction of Elder Mayer in the Zurich Conference, a portion of Switzerland where the people speak German. It was with regret that I parted with my intelligent companion, Brother Francis. I heard from him at intervals afterwards; and, in the course of time and changes, under the providences of God, we met again in England to labor together in the Birmingham district. Geneva, although not the capital of the Swiss Confederation, is its principal city. It has now a population of about fifty thousand. Nearly four thousand of these are employed in the manufacture of watches and jewelry. The city, situated on the southern end of the lake of the same name, presents a majestic appearance; the hills beyond and around forming a beautiful prospect. CHAPTER II. ARRIVAL IN BERNE--ITS PRINCIPAL OBJECTS OF INTEREST--GO TO WEININGEN, WHERE I REMAIN TO STUDY GERMAN--SKETCH FROM MY JOURNAL--HUNTED BY MOBS--INTERVIEWED BY THE MAYOR. On October the 4th I left Geneva with Elder Mayer for our field of labor. We sailed about thirty miles on the lake and then had a short, pleasant walk to Lausanne. This place has a population of twenty-eight thousand; it is the capital of the canton De Vaud, and is a very attractive place of residence. At 3 p.m. we took our seats on the _diligence_ and were soon traveling along towards Berne, the capital city of the Swiss republic, where we arrived at 5 o'clock on the following morning. Berne has now a population of about forty thousand. It is the capital of the canton as well as of the nation. It is built on the River Aar. Numerous quaint and ornamental fountains decorate its streets; but the buildings are dull and heavy-looking, the windows being generally small. It is what might be called an old-fashioned place. The city derives its name from the word _baren,_ the German for bears. The figure of that interesting animal is conspicuous everywhere, on town gates, fences and houses. For centuries living bears have been kept at the public expense. The Bear Pit is one of the places of interest about Berne, as there is generally, in fine weather, a number of people collected there to enjoy the antics of the imprisoned animals. An Englishman fell into this pit on the night of the 3rd of March, 1861, and was torn to pieces after a desperate struggle. There are many interesting places about this remarkable old town. It has a fine old cathedral, built in the sixth century, with an organ, justly celebrated, said to be about equal to that of Fribourg, another town in Switzerland. The Fribourg organ has sixty-seven stops and one thousand eight hundred pipes, some of the latter being thirty-two feet long. There are also a museum, palace, hospital and other objects of interest. Our next stage was to the town of Baden where we took train to Schlieren, and then walked to the village of Weiningen, about six miles from Zurich, the principal city of the German portion of Switzerland. There was a small branch of the Church at this place, and it was designed that I should reside here for a time to commence my study of German. On reaching Bro. Hug's house we were received in the most friendly manner, and soon had some refreshment of which we stood in need. At night a prayer meeting was held in the house. I much enjoyed the spirit which prevailed, but understood not a word. The sound of speaking seemed to be continuous, and it was impossible for me to catch the beginning or end of a word or sentence. The Saints here numbered, in all, fifteen or sixteen, the fruits of the labors of Elder George Mayer who lives now, I believe, in Utah County. On the 6th, Bro. Mayer went to Zurich and I was left with my Swiss friends and my books. The family with whom I lived showed me every kindness. How strange it is when a person cannot make known his thoughts, nor understand people when they talk! The very sound of German was harsh to me; but I soon got accustomed to it. I soon learned that the authorities of Switzerland were very suspicious of anything like a gathering of the people and, therefore, all we did had to be kept very quiet. I did not attract much notice, however, because I was kept very busy in my endeavors to acquire the language. In my journal I find the following: "November the 25th. For some considerable time past the inhabitants of Weiningen have been lying against the Saints, and the spirit of persecution has been increasing. The village minister has been lecturing against the 'Mormons' and made the people worse. For the last two or three days they have been threatening to put a stop to 'Mormonism,' and they commenced in the following manner: "About eight o'clock this evening, while Bro. Henry Hug was gone to baptize two persons, a crowd gathered around the house, railing and swearing against us. They forced open the window shutters and, at length, entered the outer entrance of the house where several of the brethren had gone to speak to them. The mob would not listen, but forced their way into the room, beating back the brethren; we were trying, in the meantime, to prevent them. The mob being more particularly in search of Elder Mayer or myself, gave a howl of satisfaction when they perceived me. Bro. Mayer was not in the place and several men instantly laid hold of me and soon dragged me to the door. The brethren, seeing this, made another effort and succeeded in rescuing me, when a general fight began as well as it could be maintained by seven or eight persons against forty or fifty, that being the number that could come into the apartment. At this stage of the proceedings the small light that stood upon a table was extinguished and we were in sudden darkness, which at once put an end to hostilities. The thought had just passed through my mind that if I could make my escape it would save the property in the house from destruction, and the people from this riotous mob. As soon as we were in darkness Sister Ragela Hug whispered to me to follow her; I did so and, by some crowding and caution, we reached the hall doorway, when a man got hold of me by the hair. I quickly gave him a dig in the stomach with my elbow which as quickly caused him to let go his hold; but he gave the alarm. It was, however, too late: we had gained the back room, which we entered and bolted the door inside. I had but time to unfasten a window and leap from it to the ground before the crowd issued from the doors, both in the front and back of the house. I ran a short distance, then stood and listened, but, hearing no one pursuing, I went into the orchard and drew near the house again, as I wished to know whether the mob had left the house, for if they had I expected the Saints would be safe from further trouble. When near enough I heard the men searching for me in the out houses; so I turned and walked into Zurich, which place I reached about 2 o'clock in the morning, my body bruised, my head uncovered and my clothes very much torn. I went to Elder Baer's house and was soon admitted, had some refreshments and went to bed and slept soundly. "The next day Elder Baer went to Weiningen and I spent the day with Elder Mayer and the Saints at the meetings. In the evening Elder Baer returned and told us that Bro. Henry Hug, while baptizing on the previous evening, was interrupted by a portion of the mob that had annoyed us. He was smitten on the face and taken before the authorities, first at Weiningen and then at Zurich; and was kept in prison all night. Also that, after I had left Weiningen, the brethren and some of the crowd did some fighting, but there was no one hurt much. Thus the Lord once more delivered us out of the hands of our enemies." Only a few days elapsed after these events before I was summoned to appear before the _Stadthalter_ (mayor) who, by the aid of an interpreter, examined me at considerable length, the substance of which I insert here as complete as possible: QUESTION.--How old are you? ANSWER.--Twenty-six years old. Q.--Where were you born? A.--In Lanark, Scotland. Q.--Did you ever follow any business, if so, what was it? A.--I was engaged at an inn, and afterwards in the boot and shoe business. Q.--Where did you come from to this country? A.--From Cambridge, England. Q.--Were you long in England? A.--About three years and a half. Q.--In what part? A.--In many parts. Q.--Had you property left you? A.--No. Q.--Then you made some money by your business? A.--Yes, while engaged in it. Q.--Did you follow any business while traveling in England? A.--Yes. Q.--What? A.--Lecturing. Q.--On politics or religion? A.--Religion. Q.--What did you come to this country for, and what have you been doing since you came here? A.--I came here partly to learn the German language, and to give lessons in English, and I have been doing so since I came. Q.--How long is it since you came into Switzerland? A.--I came into Switzerland on the last day of September. Q.--Into what part? A.--Geneva. Q.--Are you a believer in the doctrine of the people called Mormons? A.--Yes, sir. Q.--As it is taught in this country? A.--I do not yet understand the language of this country. Q.--But you believe the doctrines? A.--Yes, those that I understand. Q.--Have you taken any active part in Mormonism in this country? A.--Of course not; I have just said I was ignorant of the language. Q.--Do you believe in the plurality of wives as being true? A.--Yes, sir. Q.--Have you taught it to the people here? A.--I cannot convey my thoughts or belief to the people, as I have not mastered the language sufficiently. Q.--Have you any desire that the people here should believe the doctrine of plurality of wives? A.--I would rejoice in knowing that all people believed in the Bible. Q.--Do you believe that the Bible teaches that doctrine? A.--Yes, most certainly; any one who believes the Bible must believe that doctrine. (I here offered to explain it from scripture, but was informed that they did not interfere with the faith of any man, and that everyone had a right to draw their own conclusions from the Bible; but he, the _Stadthalter,_ wished to know if I desired to see that doctrine put in operation in Switzerland, to which I replied in the negative.) Q.--Why not? A.--Because the people are not prepared for such a state of things, and it would be unlawful. Q.--Yes, but if you had the power, would you not introduce the practice of that system? A.--No. Q.--Why? A.--I have no desire to do anything against the spirit of the laws as at present established. Again, I have no right to introduce such a state of things: I never received authority from God, who is the Author of the Bible religion, to do such a thing; so that, if I had the power, I have not the disposition to do so in this country or any other. Q.--Do you know Mr. Mayer? A.--Yes, sir. Q.--How long have you know him? A.--Since I came to this country. Q.--Did you not know him before? A.--No, sir. Q.--How did you become acquainted with him? A.--I met him at the house of a friend. Q.--In what place? A.--In Geneva. Q.--Will you give us the address of that friend? A.--Certainly, you can have it; but I may mention that my friend [A] left Geneva for America nearly two months ago. (The authorities here showed some dissatisfaction at the nature of my last communication.) Q.--Is Mr. Mayer an American? A.--I never asked him, but I believe he is. [Footnote A: Elder T. B. H. Stenhouse, who had been released.] Q.--Do you know what business he followed before he came to Switzerland? A.--No, I knew nothing of him. Q.--Did you ever tell the people here that by paying a certain sum of money, or as much as they could, they might obtain a passage to America? A.--I know nothing of such an arrangement; besides, I have repeatedly stated to you that I cannot speak German well enough to explain anything. Q.--Do you know anything of such a matter among the Mormons here? A.--No, I do not. [B] The _Stadthalter_ now advised me to continue to abstain from taking any active part with the "Mormons" as, perhaps, I was not aware (not being able to read the public newspapers) to what extent the people were excited against "Mormonism," and told me I would be sent for in about a week to obtain the necessary papers to stay in Zurich, as it was dangerous for me to remain longer in Weiningen. Thus ended my first examination, and for the next two weeks I heard nothing from the authorities; but rumors were prevalent that the "Mormons" were about to be expelled. [Footnote B: In being questioned about emigration, the object was to convict us of receiving the people's money by making promises which we could not fulfill. Any one, of course, could secure a passage to America by paying the necessary amount. The laws of Switzerland did not prevent emigration.] CHAPTER III. LETTER FROM ELDER SECRIST--ORDERED TO LEAVE ZURICH--ARRESTED AND IMPRISONED IN A FILTHY DUNGEON--TAKEN TO BETTER QUARTERS--RELEASED. About this time I received letters from several of the brethren in other parts the mission, from which I learned that we in Zurich were not the only ones who were being persecuted. From Bro. Secrist's letter, written at St. Louis, France, I copy the following: "You may think it strange to hear from me, an outcast (not on the island of Patmos, but in the kingdom of France) for the testimony of the truth and of the gospel, which we preach. I hardly know how to begin my history. I left Geneva sick, yet complained little. It was with much difficulty and distress of body that I arrived at a good sister's house in Thun, where I had a severe time for about three days. About one week after, President Tyler came to see me. We ordained three to the Priesthood. I kept myself hidden from strangers, and traveled from place to place after night, and as the Saints are very much scattered, frequently walked twelve miles after dark. I felt after a time that something was not right, and as the reigning _Stadthalter_ wished to see me to learn from me concerning our doctrine, I went to see him. About this time he received a note from Berne, stating that 'Secrist had left the canton and if he were to show himself, to see after him and send him to Berne,' yet he (the _Stadthalter_) gave me the privilege of going to Berne by myself, instead of sending me by a policeman. "I went, expecting to get a hearing, but this was denied me. They wished to know where I wanted to go. I answered to Thun. They replied, 'You cannot go to Thun,' and got into a passion and sent me to prison, where I remained nine days. The brethren did all they could for me to get the authorities to hear me, stating that the preacher at Siglerswyl (who complained against me) did not represent the thing as it was. They had encouragement to have a re-hearing for me, till last Friday. They had petitioned testifying that I had not brought a strange doctrine in the land, etc., but all to no purpose; in short, on last Saturday morning, I was transported by a policeman, and never got clear until at the dividing line of Switzerland and France." I first made the acquaintance of Elder Jacob F. Secrist in Geneva, and found him to be a very humble and devoted missionary. He had just commenced to lay the foundation of a permanent work in Berne and Thun (a town some fifteen miles distant from the former) where he had by the blessing of God, after enduring many hardships, baptized a number of good people and established one or two branches. He was honorably released to return to Zion, but did not live to enjoy the happiness of a re-union with his family in this life, as he died somewhere in the States on his way home. For four or five weeks during these exciting times I kept no journal, as it was not prudent under the circumstances to do so. In a country where a man may be arrested and imprisoned at any movement, as we then expected to be, and without a knowledge, on his part, of any charge being made against him, it was not safe to write and carry evidence of one's movements and connections. Although there was nothing wrong about our acts or intentions, as our only desire was to remain that we might teach our brethren and sisters and preach the gospel, as required by the revelations of God; we wished to avoid bringing trouble on others, if we had to feel the effects of prejudice and persecution. About this time Elder C. R. Savage, now of Salt Lake City, whose field of labor was at Lausanne, visited us. I was greatly pleased to see him. He was an old acquaintance, as we had been fellow-laborers in the Southampton conference in England. While daily expecting to hear from the police-authorities, we occupied all the time we could in straightening up Church records and accounts of Church books received from and sent to different places, which was somewhat difficult as we had to estimate values in different kinds of money. As the time passed, Elder Mayer was busy visiting and preaching to the Saints and strangers, who attended our meetings, and I assisted him to the best of my ability. I had studied hard and was steadily improving in a knowledge and use of the German tongue. We anticipated trouble from the authorities, in consequence of rumors prevailing, but we trusted in the Lord who had sent us to warn this nation, and we waited with confidence coming events. About December 16th, Elder Mayer and myself received notice from the police to leave the canton of Zurich within eight days. Elder Mayer made application to the American consul, who would do nothing for him, and I wrote to the British ambassador at Berne. In my communication I claimed protection as a British subject and stated how I had been treated by the authorities of the canton in which I then was, they even refusing to give any reason for the unjust course pursued in regard to me. He gave an almost immediate reply in which he stated that he had asked for explanation concerning the course pursued towards me, and had also used his influence to have the order of banishment suspended for a time. He then asked me to write him fully, as I afterwards did, any and all causes which I might think had led to the action of the authorities. Elder Mayer, as the American consul would do nothing for him, had to leave and was shortly afterwards honorably released to return home to Zion: and notwithstanding my protest, the act of expulsion against me remained in force and I had also to leave or go to prison, and remembering the advice of the ambassador, to comply with the orders of the police until the matter was fully investigated, I concluded to comply with the requisition. Brother Mayer was the first missionary sent to Zurich in this dispensation. He was an example of industry and perseverance in his ministry and was the means of accomplishing a great deal of good. He baptized quite a number and organized a branch of the Church in Zurich and another in Weiningen. He left, carrying with him the blessings and good feelings of both Saints and strangers who knew him. I concluded, waiting the final issue of the ambassador's negotiations, to remove to Badan in a neighboring Catholic canton. Brother Savage, who could not speak German, decided to go with me for a few days before returning to his field of labor in Lausanne. The grief of the Saints was visible on every countenance, they felt discouraged, it seemed to them that, in the departure of the Elders, the last link connecting them with the body of the Church was about to be severed and that they were soon to be left without a shepherd. The excitement about the "Mormons" had been considerable, the newspapers, as usual, printing all manner of falsehoods concerning us and those of Zurich printing a notice of our expulsion and advising the authorities in neighboring cantons to look after us. The Protestant cantons manifested their opposition to us the most, and the excitement among them was general. The Catholic cantons showed little interest in the matter, therefore we thought it best to take refuge in one of them. Extremely little has ever been accomplished by the Elders among a Roman Catholic population, in consequence of the dense ignorance, in a general sense, of the mass of the people and their unwillingness to examine anything religious apart from their own faith--the result doubtless of an education which shackles thought and crushes out aspirations which would lead to religious freedom. A few days experience, surrounded by an unfriendly influence, inclined us to accept an invitation to visit a family of Saints in Weiningen, the same with whom I had lodged at a former period and in whose house I had been mobbed. That place was, however, within the boundaries of the canton of Zurich and therefore dangerous to our liberty. We had been considering the propriety of Brother Savage returning to Lausanne and my going into one of the other Protestant cantons where there were a few scattered Saints, but I thought it would be better to reserve my visit in that direction until the excitement was somewhat allayed that I might be able to remain for a season. At this juncture the invitation reached us from Weiningen. Our friends promised us the utmost secrecy and care, as they, of course, understood that I had been banished and was in danger, if found in the canton. I finally concluded to go to Weiningen, and as the distance was short Brother Savage accompanied me. We got within two or three miles of our destination as it was getting dark, and, as arranged, were met by two of the brethren who came to pilot us into town in safety. On our arrival at Brother Hug's residence we were met by kind friends whose glad countenances testified to the happiness they felt at beholding us. Supper was ready and we all sat down to partake of the blessings provided by this kind family when suddenly the door was thrust open and a policeman, with several assistants, walked into the room and arrested Brother Savage and myself. They next proceeded to relieve us of such things as our pockets contained, all the while asking questions which we did not answer, and congratulating each other upon the capture they had made. I had quite a sum of mission money in large silver pieces which I intended to send to Geneva by Brother Savage. As our visitors commenced to relieve us of such articles as we had, the Hug brothers (there were several of them) interposed, which led to considerable wrangling, when I thought of the money, and backing against brother Jacob Hug, drew nearly all of the money out of my pocket, unobserved, and, as I thought, put the money into his, but the outside opening of his trousers led down his leg as well as into his pocket, and, unfortunately, in the hurry the money went the wrong way, making a noise and scattering all over the floor. The police, amazed, cleared the floor and picked up most of the coin. Brother Jacob Hug claimed the money, however, and as the police could not prevail upon me to own it, Brother Jacob had it returned to him the next day. Without partaking of the good supper which had been set before us we were escorted to temporary quarters for the night at the house of a village policeman. On the way a remark was made by one of us when we were at once ordered not to speak. We were placed in a large room and against the door inside was pushed a heavy table, on which were placed a loaded musket, a bottle of wine and a loaf of bread. The contents of the first for us if we attempted to escape, and of the two latter for the benefit of the policeman and his assistant, who sat up all night to take care of us. Our guards felt elated over their wine and our capture, the circumstances connected with which seemed to please them very much. I wondered how our arrival in the village was known, and so soon, but learned all about it from the conversation that took place between them. Some persons had accidentally seen us meet the brethren who came to guide us into the village. Not having answered their questions when they arrested us, they took it for granted that we did not understand German, so they spoke freely. The policeman pointing to me said, "That is a fine fellow, he used to pretend to give English lessons, how could he, when he cannot speak any German?" We were hungry, at least I was, and supposed Brother Savage was also. I dared not ask him as we might have been separated, but when it grew late and there was no sign of anything for us to eat, I distinctly asked in German if we were to have any supper. The effect of this very natural request was most remarkable. The policeman sprang to his feet and without a word walked over to where I sat, put his fist to my face and hissed out the word, "I thought you could not speak German." I replied, "O yes, I can sometimes." "Then why did you not answer me in Mr. Hug's house?" he asked. I answered, "Because I did not choose to do so." He was very angry and appeared ready to strike me, but he thought better of it and walked back to his seat, stating that we would get no supper. Just at this time his wife looked in at the door and with great kindness plead with him to allow her to give us something to eat, but he would not. He at length got up and offered me a piece of crust of the bread in a very surly manner, which I declined. I then told him we were ready to go to bed. He pointed to the floor and said we might lie there, but his wife again interfered in our behalf, and after considerable sharp talk on her part, as well as his, she was permitted to bring in a bed and bed clothes, when we lay down and spent the night very comfortably, as we were tired. Early in the morning we were ordered to get up, and without breakfast and marched to Zurich, six miles distant. Like Brother Secrist, we had to go before, the policeman walking behind with his musket over his shoulder. As we reached Zurich our procession attracted the attention of the citizens, and, before we reached the jail, had quite a following. At the jail Brother Savage and I were separated. I was taken to an underground cell and locked in. Its size was about eight feet by six, with one small window on a level with the street; but worst of all, the cell was abominably dirty. The furniture consisted of a narrow bench and one or two old rugs, the place being used to confine persons in temporarily, until they were taken away for trial. During the day a number of prisoners were unceremoniously pushed in and shortly afterwards taken away again, and although most of them were anything but pleasant companions, the changes made broke the monotony of the long prison hours. They were all hand-cuffed and some looked as if it were a very proper precaution. Some were bound with great severity and begged me, as soon as we were alone, to adjust the small chain which was round their wrists, in the hope of obtaining relief. As the day wore on the polluted atmosphere of the cell sickened me. The foulness of the place was beyond description, the very walls as high as a man could reach were covered with filthiness. I grew tired, as there was no resting place, being on my feet all day, and hungry, as I had not eaten anything for about thirty hours. At seven o'clock at night I was taken out of the den and brought before my former acquaintance, the _Stadthalter,_ with whom I had quite a friendly conversation, more seeking information on his part than as an examination. I complained bitterly about the place of my confinement, which I think had not been known to him, and he told me that he would send me to a more comfortable place; he also said he did not desire to punish or expel me, but he was obliged to meet the wishes of the priests, whose influence was very great. A policeman was now ordered to take me to new quarters. How fresh and invigorating was the air when we stepped out into the street! The extreme pleasure in some degree compensated me for what I had endured. I walked alongside of my new conductor until we reached a prison situated in the upper part of town, where I was received by the jailor and introduced to four genteel looking young men, who occupied two rooms in the building. My new friends were quite pleased to see me, and, bringing up their seats close to mine, inquired in a friendly and confidential way "what I was in for." I told them it was for preaching, which caused them to look at each other rather dubiously, as much as to say, "that story won't do," but I afterwards explained matters more fully, and I think satisfied them with the facts. There were two beds in one room and one in the other, all clean and neat, although made every morning by the prisoners themselves, this labor being one of the duties of the prisoners. My companions desired me to occupy the single bed while they occupied the two in the other room. This was kind and acceptable, and before I lay down I rejoiced in expressing my great thanks to God, the giver of all good, for His kindness unto me, and in so ordering, that I had an opportunity of sleeping in peace. Indeed, although it may seem strange, I was grateful for the privilege, of resting from the anxiety and suspense to which I had so long been subjected. It was a kind of relief to be in prison under the circumstances, especially as I felt that I had done all the good my opportunities permitted, although there were some serious doubts in my mind as to when I might obtain my freedom. It should be remembered that in Switzerland then, and in other European countries, a man might be imprisoned on suspicion at any time, without any certainty as to when he might be liberated. I slept well, and arose early, agreeable with our prison regulations. Our first work was bed-making, which had to be done well, as it was afterwards inspected. It was here I took my first lesson in that domestic labor, and as I appeared awkward in my first movements, one of my companions kindly offered to assist me. My companions were all respectable-looking and well-dressed young men, and supported by the canton, as they told me, for stealing. Three had been hotel waiters. They were cheerful and entertaining, and, during the time I remained with them, treated me with the utmost consideration. One of them, a mimic, diverted us daily with exhibitions of the walk and social manners of men of different nationalities, which were exceedingly good and helped to pass away the time, and I, when opportunities offered and sometimes at their own request, encouraged them to live a better life, and taught them some of the principles of the gospel. There was one serious trouble; we were always hungry, being only half fed. Our meals were served with due regularity, and consisted of a little gruel and a small portion of bread for breakfast, of potatoes and sometimes sour krout with a very small piece of meat for dinner, and gruel and bread, as a change, for supper, but not half enough at any time. No matter what position we occupied, or what we were doing, as soon as the key rattled in the door about meal times we were on the alert and ready. I had spent four days and three nights in prison, when one day the jailor came in at an unusual time and said, "Mr. Budge, you are at liberty to go." I was not told why I was imprisoned, nor why I was set at liberty, and I asked no questions, but, taking leave of my companions, walked out into the street a free man. I found Brother Savage at liberty. The Saints had only that morning learned where we were in custody. Brother Savage, after the first day's imprisonment, had been obliged to consort with vile characters and in addition to other inconveniences had to endure the noise of their riotous conduct. In a day or two he left for Lausanne, expressing the natural kindliness of his disposition towards me and wishes for my safety, as I thought it best to remain in Zurich, at least until I received another notice to leave. There was still no news from Berne with regard to myself, although I looked for immediate results after the dispatch of my last letter to the ambassador, and I continued to attend meetings and instruct the people, taking special pains to inform them in regard to the organization of the Church and the jurisdiction of the Priesthood in its varied callings, foreseeing the probability of their being left to themselves, at least for a time. I was naturally in a state of suspense, although the authorities made no new movement. I moved about very quietly among the Saints and others, subjecting myself to such inconveniences as were necessary to enable me to do my duty, the newspapers in the meantime still keeping the people in a state of excitement about the "Mormons." CHAPTER IV. PROGRESS IN LEARNING TO SPEAK GERMAN--COMMUNICATION FROM THE BRITISH AMBASSADOR--NOTIFIED TO LEAVE ZURICH--GO TO SCHAFFHAUSEN--THE FALLS OF THE RHINE--UNABLE TO OBTAIN PERMISSION TO REMAIN IN THE CANTON--SEEK ANOTHER PLACE OF RETREAT--LODGE WITH A FAMILY OF SAINTS--DIFFICULTY IN KEEPING SECLUDED--CALLED TO GENEVA--RETURN TO ENGLAND. The Saints in Zurich and vicinity were enjoying much of the Holy Spirit and rejoicing greatly in the faith of the gospel of Jesus Christ; they were beginning to comfort themselves with hopes that I might be permitted, after all, to remain among them unmolested; and I was, under the blessing of God, making such progress in conversation as encouraged me in hopes of being still more useful, when at length I received the following communication from the British ambassador: "BERNE, JANUARY 11, 1855. "Sir:--I have to acknowledge the receipt of your letter of the 20th ult., and of your passport transmitted to me therein. "The information conveyed in that letter, that you belonged to the sect denominated 'Mormons,' and the indication it contained that you were in the habit of preaching its doctrines, alike revolting and opposed to civilization and religion, led me to anticipate the results of my application to the Federal Council for explanation as to the motive of your threatened expulsion from the canton of Zurich. But having requested such an explanation at the hands of the authorities here. I thought it right to allow the matter to take its course and I therefore waited until I should receive from the Federal Council a reply to the note I had written on the subject. This reply I only received yesterday morning and I was fully prepared for the tenor of its contents. These are in brief to the effect, that Mormonism has lately been on the increase in the canton of Zurich, and its preaching and ceremonial acts have given rise to disorders in one locality on account of their immoral tendency, so that the police had deemed it necessary to refuse to the two Mormon teachers permission to reside in the canton; that you are one of these teachers, that you have hitherto resided in the district without legal permission to do so, and that it is the refusal to grant you such permission (which is required by Zurich law for Swiss citizens as well as foreigners and may be refused by the authorities to any one on just causes) of which you now complain. "It is further observed in the note of the Federal Council, that the Government of Zurich, considering that Budge belongs to the sect of the Mormons, and devotes himself to the propagation of their tenets, that among these is found polygamy--a state of things incompatible with the basis of social and family life in the above canton, and, lastly, that the preaching of these individuals has occasioned disorder, is of the opinion that the determination of the police of Zurich is fully justified. "The Federal Council itself approves of this determination on the part of the Government of Zurich, and is of opinion that there are no grounds for any longer delay being allowed, previous to your being ordered to quit the canton. This decision was transmitted to Zurich by last night's post. "Coinciding as I do in the estimate formed of the pernicious doctrines held and disseminated by you, according to your own admission in your letter to me of the 20th of December, and considering that a Swiss citizen acting in a similar manner would meet with precisely similar treatment, I can see that I should not be authorized in interfering in any way as the queen's representative here, to prevent the execution of the order of the Zurich authorities--that you should leave the canton immediately. If you will follow my recommendation you will comply quietly with the order you have received, and in selecting your destination, if you should still remain in Switzerland, you will do well to recollect that other cantons have the same laws in this respect as Zurich and that wherever you go it will be advisable for you to refrain from preaching doctrines, which, whatever may be your own belief, are abominated as in the highest degree blasphemous and immoral, by the whole civilized world. I retain your passport in case you should wish to have it signed by me, to render it valid for any particular route you may decide on taking, and I will transmit it to you on learning your intentions. I am, sir your obedient servant, "G. V. R. GORDON, "H. B. Majesty's Minister. "To Mr. William Budge, Zurich." The strong prejudice of the ambassador is very apparent in the opening lines of his letter. The idea is conveyed, that he would not have made any application at all on my behalf if he had known that I was a "Mormon," that fact apart from the merits of the question at issue would have been sufficient to cause him to neglect his duty as a protector of his countrymen and their interests; but, having requested such an explanation at the hands of the authorities, he "thought it right to allow the matter to take its course." I thought as much when I wrote my first letter, therefore made my protest urgent, and refrained from introducing any religious consideration until he would commit himself in an effort to do me justice. The reply of the Federal Council as quoted, contained several misrepresentations, but without them there would have been no showing of necessity or consistency in expelling a stranger from a "free republic." The disorders referred to were the acts of native mobocrats without provocation, and there was no more immorality about the baptism of believers into the Church of Jesus Christ of Latter-day Saints than the baptism of people into a Baptist community. It was not necessary to refuse the two "Mormon teachers permission to reside in the canton," as we had duly deposited our passports and met all requirements made upon us by the authorities, and therefore did not ask for permission, which we had long enjoyed. In regard to polygamy, we did not teach it and had testified before the authorities that we had no disposition or authority, even if we had the power, to interfere with social life in the canton, by advising the practice of our marriage views. It was true that "Mormonism" was increasing and also the rage of the priests proportionately, and as something had to be done to satisfy them, the rulers gave an unrighteous decision, which was endorsed by a narrow-minded British minister. In a day or two after the ambassador's letter was received, I was summoned before the police and received peremptory orders to leave the canton in three days, or I would be arrested. At last I was obliged to leave Zurich, and all our friends were full of grief on account of the determination of the authorities to drive us from the country. I had been pursuing my studies at all convenient opportunities and was able now to teach the Saints with more freedom, and since Elder Mayer's departure, the responsibility of the work in this part of the mission had devolved upon me. The interest I felt in the prosperity of the Saints was deep and abiding, and I sought the help of the Lord to enable me to instruct them in those things which were most necessary under the circumstances, feeling as we all did, that I would probably soon leave them. I felt the importance of the work being sustained in German Switzerland, so I determined to go no further away than was absolutely necessary. On January 16, 1855, I left Zurich for Schaffhausen, and arrived there the next day, having walked part of the way. I had an introduction from a sister to a family in this place on whom I called and by whom I was kindly received, but it was necessary for me to obtain permission to lodge with my friends; I therefore visited the police office and explained that my passport was in the hands of the ambassador and would reach me soon, and they concluded, "as an obligation," that I might stay in town one night without it. On the second day of my arrival I was summoned before the police and examined, and had to telegraph to the ambassador, who replied that the passport was on the way, which for the time prevented me, I suppose, from being locked up. My passport arriving on the 20th, I went to the police office and presented it, was closely questioned, and came to the conclusion that there was not liberty enough to teach the truth in this place. Schaffhausen is near the line between Switzerland and Germany, which accounts for the unusual severity of its regulations. I was in hope of doing some good, as the neighbors continued visiting my lodgings to see and talk with the "Englishman," and smoke their pipes. In talking we could hear, but it was with difficulty sometimes, when there were a number present, to see each other through the smoke. Near this city are the beautiful Rhine Falls which have a world-wide reputation. I here introduce the following brief description of these beautiful falls from a work lately published: "The falls of the Rhine, near Schaffhausen are among the largest in Europe. Though nothing in comparison with such falls as Niagara, they are imposing and beautiful. Shortly after passing the pretty town of Schaffhausen, the Rhine hastens, hurrying on for about three miles narrowed between woody knolls and low rocks. By these rocks, in the pass between Daschsen and Neuhausen, the river is divided into three shoots, which dash down a depth of about seventy feet. The spectacle of the falls is exceedingly fine on both banks, where every accommodation is equally made for visitors to enjoy the scene. "A fine view of the falls is obtained from the garden of the castle of Laufen, on the left bank of the river. It is immediately opposite the Schweizerhof, from which visitors can cross in a ferry-boat, fare half a franc. The land belongs to a private family, but, by contract with the canton of Zurich, strangers are permitted to visit the castle and grounds; fee, one franc. A wooden balcony overhangs the rush of waters. The actual fall here is about eighty feet. The water's division into three shoots can be well seen. The largest body of water falls during the months of June and July. Although this, one of the finest falls in Europe, is not a Niagara, nevertheless the general landscape is superior to that in the vicinity of Niagara falls. The range of the Alps including Mont Blanc, distant 185 miles, can be seen from this point and this alone would form a feature of the place." After remaining several days in Schaffhausen without any apparent results, I went to Weingarten and called on a Brother Bonnelli, of whom I had heard, and was received by the family with great kindness. This brother took my passport to the village authority, and was surprised when that dignitary questioned him closely and declared that I was a "Mormon." He was angry with Brother Bonnelli for entertaining me, but eventually sent a permit allowing me to lodge at their house and retained my passport. I visited and conversed with Saints and strangers for several days in Weingarten when quite unexpectedly I was summoned before the _Stadthalter,_ where I received my passport and a notice to leave the canton of Thurgau in two days. The _Stadthalter's_ instructions contained no reason therefore, but he informed me it was because I was a "Mormon." It was the settled policy of the cantons to drive the Elders out of the country, and the decision of the federal government as given in my case, when expelled from Zurich, sustained them. The papers published every movement made by the authorities, and all strangers being obliged to deposit their passports at the nearest office that they might be permitted to stay where they desired to settle or lodge for the time, it was impossible to remain long undiscovered. To lodge in any house without the legal permit, providing the family were willing, subjected them to fine or imprisonment, and this was not desirable. I fully considered the circumstances and probabilities in the spirit of prayer and supplication to my Heavenly Father that He might guide and preserve me in my efforts to remain in Switzerland until His servants were satisfied with the efforts made to sustain the Church and warn the people. It was true that President Tyler had left the responsibility with me as to what I ought to do, but I was not yet quite satisfied, and finally determined to return to a small village on the Lake of Zurich, where a faithful family of Saints resided and where I might live unknown for a season, except to the family, in whom I had great confidence. How to get there was the question to be solved. On receiving my passport, when asked where I was going as was usual, I replied to St. Gall, such being my intention at the time, and the endorsement was made accordingly, but on reflection it was almost certain that my intention would be known in St. Gall before I could get there myself. To go to Kussnacht (the village on the lake), which was almost in an opposite direction to St. Gall, would probably be fatal to my liberty if my passport should be examined. My first movement from Weingarten towards my place of refuge would also bring me into the canton of Zurich, from which I had been twice expelled; but if I could spend one night on the journey safely, I had strong hopes of making the trip without detection. On the afternoon of the 14th of February I left Brother Bonnelli's house with regret, as we were doing good and the prospect was encouraging. It rained all day and was very muddy under foot. I therefore concluded to remain for the night at a small town named Elgg. It was evening. I walked into a respectable looking hotel and arranged for supper and lodging. The people were obliging, but to save trouble I concluded not to use any more German than a few words, such as any traveler is supposed to pick up in a few days. After drying my clothes a little, as they were wet through with rain, I sat down to supper. Men were coming and going during the evening as is usual in such places on the continent of Europe. They come to chat with their neighbors, read the papers, smoke and drink beer. I noticed a man sitting at the table opposite me. He had been there some time, although we had not spoken to each other. The man at length said to the waiter--of course in German--"You have a stranger here." "Yes," the waiter replied, "an Englishman, but he cannot speak German." That was satisfactory to me as I went on with my supper, but directly after, the man looking over to me, said (in German), "You are an Englishman, I believe?" "Ein Englaender," I replied, wishing to break off the conversation, when, to my astonishment, he addressed me in pretty good English. After asking several questions which led to an agreeable conversation, he informed me that he was the chief authority of the village, and then requested to look at my passport, which I at once handed him, but as I at the moment complimented him on the ease and fluency with which he spoke English (which seemed to gratify him), he probably did not notice that, according to the last endorsement which was written upon the document, I should have been on my way to St. Gall. My friend returned the passport good-naturedly, signifying his approval and stating that my staying at the hotel for the night was all right. I was up early the next morning and had breakfast, but it rained so heavily that I was detained an hour or two at the inn. On this day's journey I passed through Winterthur and reached Zurich, as I intended, just as it became dark, and passed through to Kussnacht, distance during the day twenty-seven miles, but the walking was heavy as the roads were bad, and the snow was in many places over eighteen inches deep. The kind reception which I met with from Brother and Sister Elleker and family filled me with gratitude to God and to them, and I had need of their attention as I was completely worn out. I remained with this most excellent family until the eighth day of March, in the strictest seclusion, except when visited by a brother occasionally, from Zurich. The family were silk-ribbon weavers and had necessarily occasional callers. My apartment was up-stairs, but it was lonesome, and as there were no arrangements for warming the rooms, I went below to the sitting room as often as I could with safety. In doing this I had some narrow escapes from being seen, as to return to my room it was necessary to pass through a passage-way in view of the front door. It is a very difficult thing for a person to keep hid in a country like this, for a stranger is readily observed, and had the neighbors' suspicions been once awakened, my hours of liberty would have been few, and my protectors brought into serious trouble. As is common in many houses in Switzerland, Brother Elleker's sitting room was warmed by an oven projecting out from the wall, the mouth of the furnace being in another apartment. The projection was probably not less than five by four feet, and in height reached from the floor to within eighteen inches or two feet of the ceiling. This is covered on the sides and end with enameled pottery ware. The heat from the inside makes this oven a very desirable place to lean against in cold weather. In addition to other uses the people dry chicory on the top of the oven, which is flat, before grinding it to use instead of coffee. At Brother Elleker's, one side of the oven was near the wall of the house, leaving room for a number of narrow steps leading to the top. These steps were a favorite resting-place for me, as by going up a step or two I could not be seen, unless a visitor came well round into the room; if one did or was likely to do so, I got on top of the oven where I was entirely hid, as a curtain covered the space between the top of the oven and the ceiling. A neighbor woman came in one day whose movements were suspicious and I got on the top, but it happened that the top was entirely covered with small pieces of chicory, quite dry and, of course, very hard. There being no time to consider comfort, I was quickly, hands and knees, on the ragged edges of the dried root, and, to my consternation, from under the curtain I saw the woman deliberately plant herself against the side of the oven. You may imagine my condition, as the heat was oppressive and the chicory to my feelings got every moment harder. Sister Elleker did her best to get rid of her neighbor, without telling her to go, and when she succeeded I came down the steps without the least approach to hilarity in my disposition. Shortly after arriving at Brother Elleker's I was in communication with a few of the leading brethren in Zurich, and one at a time would occasionally come and see me, the distance being only five or six miles, and I availed myself of every opportunity to instruct them in their duties. I also kept President Tyler acquainted occasionally with my whereabouts and condition. On March 8th I received a telegram from President Tyler, desiring me to come to him at Geneva, which I at once prepared to do. I had become somewhat uneasy, as the visits of the brethren, although made with great caution, were being noticed by the neighbors, and I was satisfied I could not at present forward the cause to any great extent, not enough to justify the constant risk to myself and others. I and other Elders had been in all the Protestant German cantons, but two or three which we were not warranted in visiting, as they were strongly prejudiced and only in name removed from the bigotry and bitterness of Catholicism, and we had been expelled from, or prohibited from teaching in all we had visited; and during the last three months I had been summoned before the police authorities in different places no less than thirteen times. I bade my kind friends an affectionate farewell and blessed them for their kindness and consideration which they had manifested towards me, and in a few days was united with my brethren in Geneva again. Brother Tyler had written to President F. D. Richards, at Liverpool, in regard to my future labors, as there was no opening then in Switzerland, suggesting that there might be an opportunity to open up the work in Germany, but the result of the correspondence was the decision that I should return to England for the present. I remained in Geneva until the 20th of April, 1855, (expecting to take a small party of Italian Saints from Lyons to Liverpool, on their way to the valleys of Utah, but circumstances prevented their coming), when I left for England by way of Dijon and Paris, where I duly arrived after an absence of seven months. With regard to the feelings of the Swiss nation, within the last thirty years the policy of the government and the sentiment of the people have undergone a great change in favor of liberty. In 1876, Elder J. U. Stucki, then president of the Swiss and German Missions, was summoned before a district judge for certain expressions relating to polygamy, in a pamphlet which he had published, and he was fined fifty francs and an order was made for the confiscation of the book. Elder Stucki appealed to the supreme court of the canton (Berne) which confirmed the decision of the lower court; but the decision of the judges not being unanimous, Brother Stucki, encouraged, carried the case before the supreme court of the nation which reversed the two former rulings--a result which led to much inquiry by strangers and renewed prosperity for the Church. I visited Switzerland again in 1879, visiting Schaffhausen, Wienfelden, Zurich, Berne and many other places, attending public meetings without using a passport at all, although I had one with me. Within the last few weeks, in answer to an application for the repression of "Mormonism" in Berne Oberland (the district from which Elder Secrist was expelled in 1854) the authorities declared in effect, that the Latter-day Saints had as much right to preach their doctrines as any other religious denomination had to expound theirs. THE FAITH OF THE ZUNIS. BY LLEWELLYN HARRIS. TRADITIONS OF THE ZUNIS--THREE CHILDREN HEALED--ADMINISTER TO 406 INDIANS WHO WERE ATTACKED WITH THE SMALL-POX, MOST OF WHOM RECOVER--OPPOSED BY A PRESBYTERIAN MINISTER AND OTHERS--FATE OF MY OPPOSERS. I arrived at the Zuni village on the 20th of January, 1878, on my way to the Mexican settlements, to preach the gospel. Circumstances caused me to stay at Zuni eight days, thus giving me an opportunity to become acquainted with their traditions, customs and history. They say that, before the conquest of Mexico by the Spaniards, the Zuni Indians lived in Mexico. Some of them still claim to be the descendants of Montezuma. At the time of the conquest they fled to Arizona, and settled there. They were at one time a very powerful tribe, as the ruins all over that part of the country testify. They have always been considered a very industrious people. The fact that they have at one time been in a state of civilization far in advance of what they are at present, is established beyond a doubt. Before the Catholic religion was introduced among them, they worshiped the sun. At present they are nearly all Catholics. A few of them have been baptized into our Church by Brothers Ammon M. Tenney and R. H. Smith, and nearly all the tribe say they are going to be baptized. They have a great many words in the language like the Welsh, and with the same meaning. Their tradition says that over three hundred years before the conquest of Mexico by the Spaniards, some white men landed in Mexico and told the Indians that they had come from the regions beyond the sea to the east. They say that from these white men came the ancient kings of Mexico, from whom Montezuma descended. These white men were known to the Indians of Mexico by the name of _Cambaraga;_ and are still remembered so in the traditions of the Zuni Indians. In time those white people became mixed with Indians, by marriage, until scarcely a relic of them remained. A few traditions of the Mexican Indians and a few Welsh words among the Zunis, Navajos, and Moquises are all that can be found of that people now. I have the history of the ancient Britons, which speaks of Prince Madoc, who was the son of Owen Guynedd, king of Wales, having sailed from Wales, in the year 1160, with three ships. He returned in the year 1163, saying he had found a beautiful country, across the western sea. He left Wales again in the year 1164 with fifteen ships and three thousand men. He was never again heard of. The circumstances of the healing of the Indians who were affected with the small pox, which occurred during my stay among the Zunis, are as follows: I put up with a Zuni Indian known as Captain Lochee, who had three children sick with the small-pox. After I had been asleep two or three hours, I was awakened by the cries of the family and some of the neighbors who had come in. I arose and inquired the cause of the crying, and was informed by Captain Lochee that his daughter, a child of about twelve years of age, was dying. I saw she was gasping for breath. I felt like administering to her then, but the Spirit of the Lord prompted me to wait a little longer. I waited until she had done gasping and did not appear to breathe. The Spirit of the Lord moved upon me very strongly to administer to her, which I did; she revived and slept well the remainder of the night. I also administered to the other two who were sick in the same house that night. All was quiet the remainder of the night, and all seemed much better in the morning. The news of this spread through the town, and the next day I was called to visit about twenty-five families, all of whom had one or more sick with the small-pox. They also wished me to administer to the sick, which I did. I was called upon to visit from ten to twenty families a day for four days after my arrival, and administered to their sick. The power of the Lord was made manifest to such a degree that nearly all I administered to recovered. The disease was spreading so rapidly that I was unable to visit all the houses. One morning about eight o'clock one of the Zuni women came for me to go and visit the sick; she took me to a house which had a large room in it, about twenty by forty feet. When I entered the room I found they had gathered the sick from all parts of the village, till they had completely filled the house. The stench that arose and the horrible sight that met my eyes is beyond description. They had a Spaniard there, who understood the Zuni language, for an interpreter, who told me they wanted me to administer to all those who were sick in the room. I being the only Elder in the village, it seemed to be a great task to administer to so many, but I called on the Lord to strengthen me. I commenced, and as fast as I administered to them they were removed, but other sick ones were continually being brought in. It was late in the afternoon before I could perceive that they began to diminish in numbers. When I had administered to the last one and went out, the sun had set and it was getting dark. The Spaniard who had stayed there all day asked me if I knew how many I had prayed for. I told him that I did not keep count; he said he had, and that it was 406. The next morning my arms were so sore that I could hardly move them. There was a Presbyterian minister in the village, who became jealous of the influence I was gaining with the Indians. He persuaded two Spaniards, one Navajo Indian, one albino Zuni, and one of the Zuni medicine men to circulate lies and frighten the Zunis, telling them that those who were healed were healed by the power of the devil. I felt weak from the effects of administering so much, and, on the second day after administering to the 406, I started for the settlement in Savoia valley. The next day after arriving in Savoia I was taken down with a severe fever, which lasted about a week. I stopped with the family of Brother John Hunt, who treated me very kindly. It was about three weeks before I was able to resume my journey to the Mexican settlements on the Rio Grande. I spent about four months preaching to the Mexican people in New Mexico. When I arrived at Savoia on my return, I was informed by the brethren that the minister who opposed me at Zuni had passed there and was nearly dead with the consumption. When I arrived at Zuni I was told by some of the most reliable Zunis that all to whom I had administered recovered, excepting five or six that the minister gave medicine to, and four or five that the medicine man had tried to cure by magic. The medicine man that opposed me had died during my absence, and the Navajo who opposed me, on returning home, was killed by his people to keep the small-pox from spreading among them. This is a true statement of the manner in which the power of God was made manifest among the Zunis, and also the judgments of God which followed some of those who opposed it. It seemed that I was, by the providence of God, cast among them; and I felt that I was one of the weakest of my brethren, and to ask the Lord to strengthen me if it was His will to make His power manifest through me. If the Lord had not strengthened me I could not have borne up under what I passed through at Zuni. (Brother Ammon M. Tenney, who questioned the Indians themselves in regard to this miraculous event, says they testify as a body to the truthfulness of the narrative.--_Ed._ ) SKETCH OF A WELL-SPENT LIFE. BY HARRISON BURGESS. CHAPTER I. MY BIRTH AND CHILDHOOD--EMBRACE THE GOSPEL--A VISION--GATHER WITH THE SAINTS AT KIRTLAND--ZION'S CAMP--MANIFESTATIONS IN THE TEMPLE--THE SAINTS DRIVEN FROM MISSOURI--THE PROPHET AND PATRIARCH MARTYRED--OUR JOURNEY WESTWARD--SENT ON A MISSION. I was born September 3, 1814, in the town of Putnam, Washington Co., State of New York. I lived with my parents until upwards of fourteen years of age, and, being the eldest of my father's family, I was kept constantly at work and had but little opportunity of acquiring an education. My father made no profession of religion, but led a moral and virtuous life. My childhood was not marked with any crime, although I paid but little or no attention to religion until the seventeenth year of my age. In July, 1832, when I first heard the fullness of the gospel proclaimed by Elder Simeon Carter, I was convinced that the scriptures were true and that the Book of Mormon was a divine revelation from heaven. I was baptized and spent the following Winter in going to school, working for my board and in meeting with the Saints. In the Spring of 1833, I started in company with Brother John S. Carter to the State of Vermont, where we labored about two months and then returned to New York State. On the third Sabbath in May while speaking to a congregation I declared that I knew that the Book of Mormon and the work of God were true. The next day while laboring in the field something seemed to whisper to me, "Do you know the Book of Mormon is true?" My mind became perplexed and darkened, and I was so tormented in spirit that I left my work and retired into the woods. The misery and distress that I there experienced cannot be described. The tempter all the while seemed to say, "Do you know the Book of Mormon is true?" I remained in this situation about two hours. Finally I resolved to know, by exercising faith similar to that which the brother of Jared possessed, whether I had proclaimed the truth or not, and commenced praying to the God of heaven for a testimony of these things. Suddenly a glorious personage clothed in white stood before me and exhibited to my view the plates from which the Book of Mormon was taken. In September, 1834, I started with my father's family for Kirtland, Ohio, as it was necessary for him to stay to transact some business. On my journey I accidentally met with the Prophet Joseph Smith, in Springfield, Pennsylvania; I there saw him for the first time, and heard him preach. I arrived in Kirtland and tarried there through the Winter, during which time Brother Joseph received a revelation calling for the strength of the Lord's house to go to Jackson Co., Missouri, for the redemption of Zion. I was one among the rest that volunteered to go and fulfill this commandment. I started in March, 1834, in company with Joseph Smith and others. We had a long and tedious journey, and arrived in Missouri on the last of June. While the camp tarried there Brother Joseph received the word of the Lord by revelation, relative to the camp, informing us that we were not to fight at that time; that Zion could not be redeemed then; and that he had required us to come thus far, as a trial of our faith; that He had accepted of our offering, etc. Some individuals of the camp felt to murmur at this decree, and wanted to fight the enemies of God. Brother Joseph said the Lord would send a scourge upon us in consequence of this unrighteous feeling. The cholera was upon us in a few hours after this prediction, and some eighteen of our brethren fell victims to its grasp. Among the number that I attended upon and helped to bury was Brother John S. Carter. My feelings on this occasion can never be described. At length I was violently seized with it myself, but through faith in God and the kind assistance of Brother Zera H. Cole, I was rescued from the grasp of death. When the camp broke up I received an honorable discharge from Lyman Wight, our commander-in-chief. After this I started for home in company with Heber C. Kimball and several others, arriving at Kirtland, Ohio, about the last of July. I found my friends well and the Saints were exerting themselves to the utmost in their poverty to build the Temple which was so far completed that I received my endowments therein in the Spring of 1835. The Lord blessed His people abundantly in that Temple with the Spirit of prophecy, the ministering of angels, visions, etc. I will here relate a vision which was shown to me. It was near the close of the endowments. I was in a meeting for instruction in the upper part of the Temple, with about a hundred of the High Priests, Seventies and Elders. The Saints felt to shout "Hosanna!" and the Spirit of God rested upon me in mighty power and I beheld the room lighted up with a peculiar light such as I had never seen before. It was soft and clear and the room looked to me as though it had neither roof nor floor to the building and I beheld the Prophet Joseph and Hyrum Smith and Roger Orton enveloped in the light: Joseph exclaimed aloud, "I behold the Savior, the Son of God." Hyrum said, "I behold the angels of heaven." Brother Orton exclaimed, "I behold the chariots of Israel." All who were in the room felt the power of God to that degree that many prophesied, and the power of God was made manifest, the remembrance of which will remain with me while I live upon the earth. During the Winter of 1836, I attended a high school together with Brothers Joseph and Hyrum and most of the leading men of the Church; it was a fine opportunity for obtaining knowledge. The evenings were mostly spent in meetings for instructions on the principles of our faith and religion. It was then and there that the lectures in the first part of the book of Doctrine and Covenants were given. During this Winter and Spring the members of Zion's Camp were called together to receive an especial blessing, according to a promise which had been made in the before-mentioned revelation. Out of this number most of the Twelve were selected, and also the first Seventy, of which latter I was one. We had a meeting every Saturday to bless and ordain such as had been called. I was blessed and ordained under the hands of Joseph Smith, Jun., Joseph Smith, Sen., and Sidney Rigdon. I started, on the 18th of April, on a mission to New York and Vermont, and returned home September 20th; and again, in the Winter of '37, I took a short mission to Ohio in company with Lucius N. Scovil. It was while upon this mission that we heard of the persecution that had been raised against the Church in which the printing office was burned and that the Church were leaving for Far West, Missouri. We returned home immediately, and I made preparations and started west with my family on the 26th of March, in company with several other families among whom was Brother Hyrum Smith. We had an exceedingly hard journey in consequence of a great deal of rain and mud. We arrived at Far West the 27th of May, 1837. The next day I went to Davies county with Joseph and Hyrum Smith and some others to look out a new location. I remained there nine days and helped survey the site for a city. As a reward for rendering this assistance at that time Brother Joseph selected me a very fine city lot. I removed my family to Davies county, and in a short time my wife was taken ill with the chills and fever, which rendered her nearly helpless for about six months, during which time the terrible tragedies of persecution were enacted in Missouri. My brother-in-law, Daniel Carter, and some of his family were sick and on my hands to provide for. Thus surrounded by affliction, I, with my brethren, was compelled to remove my sick family to Caldwell county. We tarried there till the next March, and were then obliged to leave the State. In addition to removing my own family I made two or three trips with my team to assist in removing the destitute. I settled in Pike Co., Illinois. The people there were very kind and humane. I preached during the year of my residence in that county about one hundred times and baptized about thirty individuals. I removed to Nauvoo in April, 1840, where I remained during the Summer, and in the Fall took a mission to the east, in company with Daniel Carter. We took our families along, and by request of Hyrum Smith moved into his large and commodious house in Kirtland, to which was attached a most beautiful orchard. We then proceeded farther east on our mission, as we were authorized to visit the branches of the Church, and gather up means for the Nauvoo Temple. I was gone about two years, when I returned to Nauvoo. In June, 1844, the storm of persecution arose against the leaders of the Church, which terminated in the martyrdom of Joseph and Hyrum Smith. During this scene I had the command of one of the companies of the Nauvoo Legion, and was on duty about three weeks. I saw Joseph's and Hyrum's dead bodies and was called upon to act as one of the guards at the burial. At the organization of the Seventies I was appointed one of the presidents over the second quorum, was ordained to that office under the hands of Elder Orson Pratt. During the Winter, Spring and Summer I assisted in ordaining several hundred of the Seventies and organizing them into quorums. In the Fall of 1845 the mob spirit revived and after due reflection and counsel the Church as a body concluded to leave the States and seek a home in the wilderness. Every possible exertion was then made to hasten the completion of the Temple, that the Saints might therein receive their anticipated blessings and endowments before their departure. The Temple was finally dedicated and the giving of endowments was commenced. It was in this house of God that my wife Sophia was sealed to me first and afterwards Amanda M. Hammond was given me by President B. Young. After receiving our blessings in the Temple, myself and family made all preparations for our wilderness journey, and crossed the Mississippi River on the last day of May, 1846. We had a prosperous journey, overtook the camp at Council Bluffs, crossed the Missouri River in July, and in concert with the spirit of the camp, made preparations for Winter Quarters. My wife Sophia was sick most of the ensuing Winter, but through the mercy of God her life was spared. Her disease was the scurvy of which quite a number died. At the organization of the camp I was appointed a captain of fifty in Brother Kimball's division, but in consequence of sickness in my family I could not obtain the necessary outfit to go on in the Spring company. During the year 1847 I labored very hard to obtain the means necessary for my expected trip to the valleys of Utah and my arrangements were nearly completed to go in the Spring of '48, when a call came for me to go on a mission to England. I felt as ever to respond to the call, but the idea of leaving my family, to make their way to Utah without my company or assistance, was not very pleasant. My family, however, chose to undertake the enterprise rather than to have me fail to fulfill my mission. I accordingly turned my whole attention to prepare everything in my power as comfortable and convenient as I could for my family's expedition and resolved to see them across the Elkhorn River myself. My team consisted of a good, strong wagon, two yoke of first-rate oxen and a yoke of cows; I got a boy to drive the team. We left Winter Quarters on the 20th of May, 1848, had a good journey to the river and crossed over it in safety. The people who were going to perform the journey had been gathering there for some time and forming an encampment, awaiting the arrival of the others who were to go. The two large camps would have covered some acres. One was formed in a square with a hollow in the center, the other in an oblong. Here the camps were organized for traveling with captains of hundreds, fifties and tens, with good instructions from Brother Brigham and others as to their every-day duties. A number of the Twelve and many of the friends and relatives of the camp had come over to visit their friends and see them start. The business having all been accomplished, the visitors and myself left for Nauvoo, on the morning of the third of June. While we were waiting for the boat to take us across the river Brother Kimball came and took me by the hand, blessed me, and prophesied many good things on my head; said I should perform a good mission and return with much honor to Zion. He then blessed my wives and said they should both be blessed and prospered in my absence and that we should all live to meet again. These predictions were fulfilled. I was from the 3rd of June to the 27th of July getting to New York. At St. Louis I met Joseph Clemens, who was also going to England, and we agreed to travel together. We took the _Highland Mary_ on the Ohio River. While on this boat we were attacked by a gang of thieves and robbers, who intended to kill and throw us into the river, but through the mercy of God they did not kill us, though my head was severely injured by their blows. We could get no protection from the officers of the boat, but had to hire a state room and shut ourselves up. The boat was burned on her return trip. CHAPTER II. ARRIVAL IN ENGLAND--APPOINTED TO THE GLASGOW CONFERENCE--MY EXPERIENCE THERE--RELEASED--START HOME--A STORM AT SEA--CASE OF MIRACULOUS HEALING--ARRIVAL IN THE VALLEY. On the 21st of September I arrived in England, and was appointed by Apostle Orson Pratt, who presided over the mission, to travel among all the conferences of the mission with authority to transact any business with both officers and members as the Holy Spirit might dictate. In this way I labored about a year, in which time I was greatly blessed, and always endeavored, by the help of the Lord, to comfort and strengthen the Saints and to build them up in all the principles of our holy religion. About the 1st of July, 1849, the presidency of the Glasgow conference was vacated and President Pratt appointed me to preside there. It was the largest conference but one in the British Isles. After going there I held a number of council meetings, and then traveled and preached from one branch to another. I did not meet with much violent opposition in my labors. There was not, as a general thing, so much cruelty manifested towards the Elders, as there had been in some parts of America. I will name one incident, however, which took place with me, while I was preaching and building up the Church in my district. At one time I gave out a notice that I would preach in a certain large town. The people said I should not preach in that place and if I attempted to do so, they would tar and feather me and give me a free ride out of their town on a rail. I was apprised of the threats they had made, and the brethren begged me not to go to fill the appointment; but I told them I had never failed to perform my duty in this respect yet, and I had faith that the Lord would help me through this difficulty. I therefore went, trusting in the Lord, and preached to the people in great plainness. They had all their preparations made, and intended to put their threats into execution as soon as the meeting closed. When I had finished they put out all the lights but one, which, I suppose, they had saved for their own use. As they began to leave the house I reached up and extinguished the other light, which left us all in the dark, so they could not tell one from another, and I passed out in the crowd and walked away in peace. I was released from my mission in January, 1850. By the request of President Pratt I left Liverpool about two weeks sooner than I had intended, as he wished me to sail on a certain boat and take charge of a large box containing money and goods which were to be sent to the Presidency of the Church in Salt Lake. Having been released to return home, I set sail from England with a company of Saints on the 10th of January, 1850. Jeter Clinton was appointed president of the company and I was appointed one of his counselors. We sailed along quite comfortably until the twenty-sixth of the month when a terrible storm arose. About two o'clock in the afternoon the sea began to swell and show its power, and the vessel lay first on one side and then on the other. Water came in upon us on both sides of our ship. We lost our sails and yard-arms, and the chains in the rigging of the ship broke. In the evening, when everything looked most dismal, our president called together his counselors and all joined in prayer to the Lord to cause the winds to cease. Scarcely had the brethren ceased their supplications when there was a calm, so sudden in fact that the captain and the officers of the ship were greatly surprised, and they came and inquired of us how it was that we felt so happy and gay amid the great danger through which we had just passed. They could not realize that the Lord removed all fear from the hearts of his faithful Saints when they were endeavoring to do their duty. On March 8, 1850, we arrived safely at New Orleans. We felt truly thankful that the Lord had preserved us from the dangers of the deep and brought us to the shores of America. From the time of my arrival at New Orleans till the 1st of June, when I started west, I spent my time between that city and Council Bluffs, in preparing for my journey across the plains. I traveled with the camp in Captain Aaron Johnson's company. There were a few cases of cholera in the camp as we journeyed along. I always assisted in nursing and administering to the sick. Many were healed by the laying on of hands. One case of miraculous healing I will mention: A Sister McGaw was taken with cholera in its most dreadful form. I administered to her in the morning and she seemed to be healed, but after a short time the suffering returned and was worse, if possible, than before. She said if Brother Burgess could lay hands on her again she would live, if not, she must die. I was at the time a mile behind the train, assisting some of the brethren through a bad place in the road; but the woman seemed so sure of her recovery if I could administer to her again, that they sent a horseman after me in all haste, who was to take charge of my team while I was gone. I rode to the camp as fast as possible and found her in extreme agony. She was so cramped that her head and heels nearly touched each other. As I entered her wagon I felt the power of God resting down upon me mightily. I laid my hands upon her head "in the name of Jesus Christ" and by the authority of the Holy Priesthood commanded the destroyer to leave her and the wagon instantly and trouble her no more. It did so forthwith, but as it retreated I heard it hiss like an adder. The woman was healed from that moment and went on her way rejoicing. Through the mercy of God I reached the valley in safety and found my family alive and well, as Brother Kimball had predicted when he gave me his parting blessing on the banks of the Elkhorn River. After returning to the valley I was called upon to perform various duties all of which I endeavored to execute with faithfulness and diligence. In the Fall of 1862, I moved to the southern part of Utah, in compliance with a request of the Church authorities, to assist in the settlement of that part of the country. I located in Pine Valley where I erected a saw mill, and this, together with my farming operations, provided me with the necessaries of life. [It was here that Brother Burgess departed this life on the 10th of February, 1883, after a long life of usefulness in which he ever sought to faithfully perform every duty placed upon him, thereby laying up treasures in eternity which he can henceforth enjoy.] THE LORD'S BLESSINGS. BY AMASA POTTER. CHAPTER I. CALLED TO AUSTRALIA--MY IGNORANCE--PRES. H. C. KIMBALL'S PROPHECY CONCERNING ME--ARRIVE IN SYDNEY--ADVENTURE WITH A DOG--GO TO CAMDEN WITH A FELLOW-MISSIONARY--SOUGHT FOR BY A DRUNKEN MOB--GOD BLINDS THEIR EYES AND WE ESCAPE--AT PICTON WE PREACH IN THE COURT-HOUSE--THE WRITING ON THE WALL--OUR SUCCESS. In the Spring of 1856, in the days of my youth, I was called by the First Presidency of the Church of Jesus Christ of Latter-day Saints to go on a mission to Australia, to preach the gospel. I was young and inexperienced, and had but very little education. I had been to school but six months in my life, although I had been raised in the Church from infancy, and had been taught by my mother that God had spoken from the heavens in these last days and had sent a holy angel to reveal the gospel that had been lost from the earth. These things I understood; but the scriptures I never had read, from the fact that I could not read. Under these circumstances I went to President Heber C. Kimball and asked permission to stay at home one year, and I would go to school and learn to read and write, and then I would go. But he said that he had called me to a mission and he wanted me to go now. I received my endowments, and President Kimball blessed me and prophesied many great things which should happen to me in the next three years and a half; for he said that I would be gone that time, and should learn to read and write by my close application and the help of the Holy Spirit. I bade farewell to my aged mother and started, in company with some other Elders, for Australia. We arrived in Carson Valley, where Judge Drummond was holding a court at the time. President Orson Hyde was probate judge in that valley, and had held a court a short time before we arrived. He had decided a case of law between Col. Reese and another in the case of a mill. A. P. Chessley, one of our missionaries, filed a demurrer against Brother Hyde's decision, and the case was tried by Judge Drummond. Col. Reese lost the mill. Brother Hyde told Chessley that he had better not go on his mission, if he did, he should never see home again; for he had sinned, with his eyes open, to get gain. Brother Hyde told us all that if we went with that man we should share with him the displeasure of God. We arrived at San Francisco and there was a ship about to sail for Australia. Half of the Elders said that they would go on that ship with Chessley, and the remainder of us concluded to wait for another vessel. They started, and, in about thirty days afterwards, a clipper bark was advertised to sail and we embarked in that ship. In thirty-six days we arrived at Sydney, Australia, having sailed about 10,000 miles and had a pleasant voyage. The other brethren had not been heard of. One hundred and fifteen days passed and they arrived at Melbourne. They had almost starved to death, and had sold nearly all of their clothing to the natives for fruit, chickens and pigs, etc., to live on. Thus was Brother Hyde's prediction to them fulfilled. I was now in Sydney, a large, beautiful city, containing 175,000 inhabitants. I concluded that I would travel through the city a day or two and get something of importance to write home. I was traveling my first day on a back street, and I saw some birds with fine plumage, and several monkeys, performing on some wires that were stretched in a yard near a mill. Not understanding the customs of that country, I stepped through the gate to see the birds and monkeys. Just then a man let loose a large dog and gave a whistle. I looked around and saw the dog coming towards me at full speed. I sprang for the gate and got hold of it; at the same time the dog got hold of my back, and a struggle ensued. I finally extricated myself from the dog, but he had torn my coat off and left me only the sleeves and the collar. I then concluded that I had got something to write home, and I would not travel any further in that city. We found the opposition to the gospel very great in this place, so I started, in company with another young Elder, to go to the interior of the island to commence our labors preaching the gospel. When we came to a city called Camden, forty miles from Sydney, we concluded to try to get a place to preach in. We were refused all public houses that we asked for. Finally we tried to get the privilege of stopping at a public house, or tavern, all night. We told the landlord that we were missionaries of the Church of Jesus Christ of Latter-day Saints, and we were traveling without purse or scrip, according to the pattern that Jesus had left on record in the Bible. The landlord asked us if we were "Mormons." We said that we were called that name by the world. After talking some time with him he ordered us out of the house, and told some drunken Irishmen to run us out of the town and he would give them a gallon of rum each. It was now after dark, and we went down one of the streets and called at a large boot and shoe shop. The owner said that he would keep us and we were having a good discussion on the principles of the gospel when a rough voice called to the master of the place, and said, "Are you going to keep them d----d Mormons here all night?" We looked towards the door and saw there a mob of drunken men, armed with native war clubs, spears and the boomerang. The boomerang is a weapon with which the natives formerly fought. I said to my companion, "We must get out of here." He replied, "How shall we do it without getting hurt?" I told him that God had not sent us here to be killed in this manner, and if we would now trust wholly in the Lord, He would deliver us. I had no more than said these words when the owner of the house caught the same spirit as the mob and said to us, "Get out of my house, or I will kill you," and, at the same time, struck at my partner with a hammer, but missed him as he sprang to one side. The mob said, "Drive them out and we will use them up in a hurry." I picked up my carpet-bag and umbrella and went to the door with a prayerful heart to God that he would protect us, and I walked out between many of them. It appeared that they did not see me or they did not notice me. The mob was arranged on both sides of the door, with their weapons drawn ready to strike at the first sight of us; and as my partner came out the leader of the band called the attention of his men to give some instructions how to deal with us, and thus he slipped past them unseen. I took him by the arm and we started down the street. In the darkness of the night they could not see us. About this time the owner of the house came to the door and they asked him where the "Mormons" were. He replied that they had gone out just that minute. They said they knew better; "for," said they, "they have not passed us, and you had better bring them out, or we will knock your house down." At that they broke into the house and, not finding us, they took the master and journeymen out and beat them almost to death. In this deliverance we see the prediction of President Heber C. Kimball fulfilled; for he said that I should be brought into many close places, and it would seem that death stared me in the face; but, if I would be faithful to my mission, the angels of God would deliver me in all trials, and I should return in safety to the Church and to my home. In all of my travels on that island for two years and a half, I found that when there was a good work to be done in a city, we met with the greatest opposition; for in this same place, where we received such cruel treatment, we afterwards preached, and baptized, and organized a branch of the Church with many members. We next went to a city called Picton, and, by this time, the Lord had made us bold to declare His gospel, for such light had burst upon our minds as we had never thought of before; and by this time I had learned to read and write, and had learned arithmetic very well. We applied for the court-house and obtained it from the judge of the district. We appointed a meeting for Friday evening, and we then put up some cards stating the time of meeting. At the time appointed the people assembled and filled the house. For two days my companion had been marking passages in the Bible, and on this occasion he was intending to deliver a fine discourse. The meeting was opened and he arose, took his text and commenced with great importance. He had not spoken more than five minutes when he got to the end of his sermon, for he could not say more than "Amen." Then I was introduced to the congregation as Elder Potter, with the remark that I would continue the subject of the gospel. I arose with fear and trembling; for it was the first time in my life that I had stood in a pulpit. Before me was a large Bible and prayer book. I must say that my mind was confused; but I took a text from the Bible that lay open before me. It was from the Prophet Amos: "Surely the Lord God will do nothing, but He revealeth His secret unto His servants the prophets." After reading it I spoke a few more words and became dumb that I could not speak. I stood there without speaking about two minutes, when the words of President Heber C. Kimball came to me: He said that the time would come when I should be at a loss to know what to say to the people, "and, at that time," he said, "if you will commence to declare the divine mission of Joseph Smith in this our day, and the divine authenticity of the Book of Mormon, the Lord will loosen your tongue and you shall say the very things that are needful to be said to the people." When this came to my mind I commenced declaring these things to the congregation. I had spoken but a few minutes, when I thought I saw several lines of large letters printed on the walls of the house, and I commenced to read them and spoke about one hour. When the letters faded from my sight I then stopped speaking. I could not tell all that I had said; but my companion told me it was an excellent discourse. When meeting was dismissed the judge came to us and said if we wanted the court-house again we could have it; so we gave notice that we would preach at that place on Sunday evening next. The next day we went through the city and talked with many of the people, and when Sunday evening came we lighted the chandeliers in the house, went up into the pulpit and sat and read the scriptures. The time arrived for the people to gather, but not a soul came. We waited half an hour, sung a hymn and dedicated the house for meeting. We still waited; but, as no one came, we locked up the house and went to our lodgings. CHAPTER II. MALIGNED BY SECTARIAN PRIESTS--INVITATION TO PREACH AT A DISTANT TOWN--MEANS PROVIDED BY A MYSTERIOUS PERSONAGE--BRANCH OF THE CHURCH ORGANIZED--APPLY TO THE AUTHORITIES OF THE COLONY FOR, AND RECEIVE, LICENSE AND PROTECTION AS MINISTERS OF THE GOSPEL--ARRESTED--MY COMPANION'S DEFENSE--HONORABLY RELEASED--GO TO WINDSOR--UNABLE TO OBTAIN LODGINGS--DIRECTED BY A STRANGER--KINDLY TREATED--AN ATTEMPT TO POISON ME--MY COMPANION SHOT AT BY A RUFFIAN. The morning after the meeting alluded to in the last chapter we learned that the priests and parsons of the different denominations had met and decided to unite in preventing their people from coming to hear us preach, for they said that we were dangerous men, and we were of the class of false prophets of whom Jesus spoke, who should come in the last days to deceive the people. We had labored a few weeks in this city and had baptized a few into the Church, when we received a letter from Emue Plains, stating that the people would like to see and hear a "Mormon" Elder. Emue Plains was a distance of sixty miles from where we were, and when we started it had been raining about a week, and a great portion of the country was flooded with water. We had a large river to cross on the way, and we were informed that the bridge had been carried off and there was a ferry established across the river which charged five shillings each passenger. We did not have any money with which to pay this charge, and my companion was anxious to know what we should do for money to pay the ferriage with. We were then about three miles from the ferry, and were passing through timber. I told him that we would go into the woods and pray to God to open the heart of some one to give it to us. We did so, and we had traveled but a short distance through a lane between two fields, when we looked ahead of us a little way and saw an old man coming across the field. He came into the road ahead of us, and as he came to meet us he had a smile on his countenance. He reached out his hand to me, as if to shake hands, and left a crown, or five shilling piece, in my hand and went to my companion and did the same; but spoke not a word. I cannot describe the feeling that we had when the man took hold of our hands; we felt our hearts burn within us, and it did not seem that we had power to ask him his name or where he was from, as we usually did when a person gave us any article of clothing or money. He was a man about six feet high, well proportioned, and wore a suit of light gray clothes and a broad-brimmed hat, and his hair and beard were about eighteen inches long and as white as snow. We passed on and came to the ferry, and the money that we had was just enough to pay our ferriage. We came to Emue Plains, labored and preached one month, baptized twenty-one persons and organized a branch of the Church. So you see that our Heavenly Father opened up our way to preach the gospel. We returned to Sidney and met in council with the American Elders. We came to the conclusion that we would like to have more influence with the people. We went before the parliament of New South Wales colony and applied to get our names registered as ministers of the gospel, in common with ministers of other denominations in that country. We spent two days answering the questions of the governor and of the members of parliament, and they decided that the doctrine that we taught was a scriptural doctrine, and therefore we should be protected in our rights as ministers of the gospel. They then furnished us with blank books and forms to solemnize marriages and register births and deaths in the Church of Jesus Christ of Latter-day Saints. Having procured our licenses we were encouraged with the idea that we could now do more good among the people. By this time a large amount of books had arrived from the Liverpool office, England, and we started again for the interior of the country, taking with us books and tracts. Gamberriar was a mining town containing twenty thousand inhabitants. To this place we repaired. We commenced traveling through the city, talking to the people and selling our books and tracts; but, to begin with, could not get any place to preach in. Early one morning, before we started out on our labors for the day, an officer with six men came with a writ to take us before the judge of that district, to answer to five different complaints. We were charged with being guilty of treason against the government, with being horse thieves, with selling goods without a license, with preaching a blasphemous doctrine and with trying to cause a rebellion. The court was in session; we were brought before the judge and the trial came on. The charges were read and we were asked, "Are you guilty, or not guilty?" We answered, "Not guilty." The words of Jesus came to our minds: "But when they deliver you up, take no thought how or what ye shall speak; for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you." Our accusers were two merchants, two lawyers and one doctor. They commenced giving in their evidence one by one, and after the judge had heard it all he asked us if we had any defense to make, or if we wanted a lawyer. We told him we did not want a lawyer, but we had a defense to make; and as my companion was my senior in age, he arose to make our defense before the court. He commenced on the treaty between England and America. He had spoken but a few minutes when the Holy Spirit rested upon him in such a way as I had never seen before. His face was very white and he spoke with great power and authority. The judge looked amazed. The house and yard were full of men who were all silent for one hour. When he was through we presented our passports from the city of Washington, our recommendation from the First Presidency of the Church and our licenses from the parliament of New South Wales colony. The judge then arose and said, "Gentlemen, my decision in this case is that you, the accusers, who have brought these men before this court under the pretense of grave charges, have not proved anything against them. To the prisoners I say, you are honorably acquitted. You are strangers to us; but I believe you are gentlemen of honor, or our government would not have given you the document that you bear with you. Go your way in peace, and we are bound to protect you from the ruthless hands of degraded men. I am sorry that we have put you to so much trouble; but go in peace." After court adjourned I heard the people say that if we did not leave the town we would find ourselves in a deep hole some night, so we concluded to leave; but not before we had sold one hundred volumes of our books. We left a testimony with them that they will never forget. Leaving Gamberriar we traveled through the gold mine one week and sold our books and tracts to the miners and preached to them the gospel, and then came to a city called Windsor situated on the Penreth River. As we had been traveling several days in the rain, and had been wet through every day, we were desirous of getting a place to stay in the suburbs of this city and recruit ourselves and clean up before commencing our labors in the ministry. We tried twelve times to stay all night, but were refused very abruptly each time. We found that a parson of the church of England had gone before us, and had warned the people that the "Mormon" Elders were coming, and they must shut their doors against them. It was now nine o'clock at night, and was raining very hard. We walked up Main street in this city, and were so wet, tired and hungry that we could but just walk. We had traveled twenty-four miles that day with but very little food to eat, and our boots were worn out and our feet scalded with the water and blistered very badly. In those circumstances my companion said to me, with tears in his eyes, "Is it possible that the Lord has forsaken us, and will suffer us to die in the streets of this city?" I said to him, "Brother John Said," for that was his name, "this is a trial of our faith, and after the bitter then comes the sweet." While we were thus conversing, I looked ahead some distance and saw a confectioner's shop with the door open. I said to my companion "we will try to stay there." As we drew near to the place we saw a man come out of the shop and walk into the middle of the street. He came down the street towards us. He and I met first, as I was in advance of my companion, and he said: "Good evening, friends. I have been waiting for you some time. What has made you so late?" As I answered his questions I drew close to him, and looked him in the face to see if I could recognize him; but I could not. He asked: "Where are you going to stay to-night." I said: "We do not know." He then put his hand into his pocket and gave me some money, and went to my companion and did the same; and then said: "Boys, do you see that large four-story house on the corner?" We replied that we did. "Well," said he, "you go there and tell the landlord that you have been sent there to occupy the green room to-night, and he will conduct you to it, and give you all the accommodations that he can afford." After saying this the stranger left us, and passed on out of our sight, in the dark. We then proceeded to the house, and found all things as the stranger had represented. The landlord conducted us to the green room, it was in the fourth story of the house, and while going up the long stairs my companion said to me, "Stop;" I stopped and he said in a low voice, "I fear that this is a plan laid to destroy us." I told him not to fear, for we had suffered enough, and the Lord was about to bless us. Arriving at the room we found it a beautiful place, but we were not fit tenants for such a fine room, as our clothing was wet through and muddy. We found everything as the stranger who met us in the street had told us. There was dry clothing for us to put on, and a good bed to sleep in, and the landlord sent us up a warm supper. We then looked at the money that the man gave us in the street and found it to be English money of the denominations ranging from a crown down to the smallest coin in silver, and what seemed strange to us was that both of us had the same amount and pieces just alike; the man seemed to have a pocket nearly full of money, and it was dark when he gave it to us. After supper we went to bed and had a good night's rest and pleasant dreams. The next morning we got up and partook of the hospitalities of the house and asked the landlord our bill. He answered that "there was no charge," so we went on our way rejoicing. We spent a few days in this city, and preached and sold our books and had a good time with the people. I baptized one man and his family; the man had been a Methodist preacher, and I ordained him an Elder, and he commenced preaching the doctrines of the Latter-day Saints. While traveling in this city I called at a public house to distribute our books. I found two American men there, and when they heard me say I was an American, they asked me if I was a "Mormon" preacher. I said, "Yes, sir." "Well," said one of them, "you must have something to drink with me as you are a fellow-countryman of mine." I told him that I did not drink spirituous liquors of any kind, but he insisted that I must take some wine with him. So he went into another room, as he said, to get some wine out of the cellar. I was showing my books to several in the room when he returned with the glasses of wine and presented one of them to me and requested me to drink with him. I could see by the man's countenance that he had done something wrong, so I told him that I should not drink the wine in the glass that he offered me, but if he would change glasses and give me the one that he was going to drink, I would drink it if he would drink the one he offered me. He then flew into a rage, for he knew that I had detected his design to try to poison me. I had overheard him say, while he was gone after the wine, that "the Mormon priests say that poison will not hurt them, but I will soon show you that I will make one of them ache." He also said that he was one of the party that shot Joseph Smith at Carthage jail. He took one of my books and said that I should not have it again if I did not drink the wine that he gave me. I stepped to the door and saw two policemen passing and called to them. They came to my assistance, and I told them my story. They hunted for the man, to take him, but he was not to be found. The next day my companion went to a farm house a few miles from the city to distribute some tracts and books and found one of those Americans there. When he left the house this stranger followed him with his Minnie rifle, and remarked that he had a killing contract to kill all of the "Mormon" Elders that he could find, and when he had said those words he drew his rifle to his face, and said "here goes for the first one!" and fired, the bullet passing within a few inches of my comrade's head. This vile murderer was so close to him that he did not take close sight on his gun. When he found that he had not hit him, he commenced loading his piece again, but by the time he had got his gun loaded my partner was nearly a quarter of a mile distant. The ruffian gave chase and when he came within about one hundred yards he took a rest on a stump and fired. But the bullet whistled near by and missed again. The assassin then gave up the chase and went back. CHAPTER III. A CHAT WITH A CATHOLIC--CHASED BY DOGS--AN IRISHMAN'S DESIGN TO MURDER ME--REMARKABLE ESCAPE--ADVENTURE WITH A WILD BULL--"HAS HE GOT YOU?"--MY RELEASE FROM MY MISSION--INCIDENTS OF THE HOME JOURNEY--A PROPHECY AND ITS FULFILLMENT--A VISIT TO A SICK LADY--CONCLUSION. My companion was called to Sidney on business, and I being left to travel alone for a few weeks, started on a tour through the country to sell our books. While traveling I met with an adventure at a large tavern called the Half-way House, kept by a Roman Catholic. This house was situated half way between Penrith and Bathurst cities. When I called at this house the landlord was away from home, but his wife was there and I showed her my books, some of which she purchased; and as dinner was nearly ready I was invited to stay and get dinner. While I was having a good discussion on the scriptures, the master of the house came home, and brought with him a Catholic priest. The woman showed the priest the books that she had bought, and he gave her a severe reprimand for taking them, and then turned to me and said that I was an infernal heretic and ought to be burned at the stake and killed. The master of the house partook of the same murderous spirit, and remarked that he would set his dogs on me and tear me to pieces; while he was whipping his wife, I stepped out and started. This was in a very heavy timbered country, and I did not follow the road, for I knew that he would follow me, and if he found me that he would do something desperate if he could. I had been traveling about half an hour when I heard the sound of the large hounds and bull dogs on my track. A thousand thoughts passed through my mind in a short time, and I imagined that perhaps I should never see my aged mother again; but then the thought came to me that President Heber C. Kimball had prophesied on my head that I should live to fill my mission and return again to the bosom of the Church. I then tried to climb up a tree, but the bark was so smooth that I could not climb it, and by this time the dogs had come in sight and I could hear a man's voice urging them on. While in this situation I called on the Lord for help, and my prayer was heard; for as the dogs came near me a large kangaroo crossed my track in full speed, and the dogs, seeing it, turned square about and went after the animal and did not see me at all. I then turned and went to the road, but my troubles were not yet ended. The dogs had gone out of hearing, but the man had discovered that the dogs were after the animal and tried to call them back, but could not; so he came into the road to hunt for me. I heard a rough voice calling after me, and I looked back in the road and saw an Irishman coming on a run carrying a large club in his hand. He swore bitterly, and said as he had caught me now he would use me up with that club. I could see that he was possessed of a spirit to kill, so I walked up to him and offered him my hand, with the remark that I wanted to talk with him a short time before he carried his threat into execution. I said, "Sir, I am an American, and I have come here thousands of miles to do you and others good," and then, to draw his attention, I told him that there were many Irish people in America and some of them were very wealthy, and they built our railroads, and made the best soldiers, and more than that, when the famine was raging in Ireland the Americans sent several ship loads of flour and bread stuff to them, and did not charge them one cent for them. By this time he dropped his club and we walked along together until we came on the hill within sight of the city Paramatta. He stopped and we talked a short time, and he confessed to me that he intended when he came up to me, to have killed me with the club, but he was glad now that he did not strike me with it. He shook hands with me and started back home. Little did he think that it was an overruling Providence that stayed his hand that he was not permitted to strike with the club. Here I joined my companion again and we started on a tour through the country. The island of Australia abounds in many parts with wild cattle. As we were traveling one day through the woods on an old road not much used, all at once we heard a thundering sound behind us, and my partner who was about one rod behind me cried, "Look out for wild cattle!" There was some fallen timber near by, and I ran, got up on a tree top and then looked back to see where my companion was. I saw that he was in danger and I ran to his assistance, but before I could reach him a wild bull had caught him and thrown him on his horns; but he had no sooner struck the ground than he sprang to his feet again. The bull came the second time and my companion caught him by the horns, and was thrown again, this time alighting in a tree top, where the animal did not attempt to follow him, but turned around at me as I was belaboring him with a club. When I saw that he had turned on me, I felt my first fear of being hurt. There was a tree about three rods distant from me, I thought if I could get to it I could save myself by dodging the bull, so I started to run to the tree, the bull close after me with his head down, ready to hook on the first touch of his horns. Quite faint I succeeded in reaching the tree and whirled myself around it. The bull threw up his head and snorted and passed on. About this time my companion rose up out of the tree-top, where the bull had thrown him, and called to me, "Has he got you?" I answered, "No, sir, it takes a smarter bull than that to catch me on a fair race." I then went to see if my partner was hurt, and found that all the bruise or hurt that he had received was in the palms of his hands, caused by taking hold of the bull's horns to save himself. On the 15th day of July, 1858, we received a letter from President Brigham Young, stating that we were all of us released from our mission and called home to help protect the homes of the Saints. We therefore settled our business in Sidney, made a short visit to the country branches of the Church, appointed local Elders as presidents over them, bade them all farewell and returned again to Sidney. In a few days we all went on board a fine ship. The names of the American Elders besides myself that were returning were, A. J. Stewart, G. S. Clark, S. R. Chappin and J. H. Said. The night before the ship was to start nearly all the sailors took a boat and deserted, leaving the captain with only four seamen on board. When morning came the captain went on shore and succeeded in capturing and bringing back in irons three of the runaways. He then went among the passengers to see if he could hire hands to man the ship. I agreed to work for him as steward and had the direction of all the store of provision on board. This proved to be a great blessing to the Saints who were with us, as many of them were sick on the trip and I could administer to their wants. Previous to starting the captain loaded the ship with eleven hundred tons of New Castle coal, and this great weight caused the ship to draw twenty-four feet of water. As our captain was not much acquainted with the South Pacific seas, he concluded to sail south of the Society Islands. The first ten days of our voyage passed in peace and safety. Nothing happened to us or our good ship only that some of us were very sea-sick, but that soon left us. We had now traveled fifteen hundred miles and were passing the coast of New Zealand when a terrific storm came upon us from the north. During the whole night we drifted towards the land and next morning we could plainly see it. The wind was blowing a gale and the captain ordered the ship to be tacked many times, but it seemed that every tack brought us nearer the shore. The water could be seen flying upon the rocks a distance of many feet. The anchor was lowered, but it was useless as the ground could not be reached. The next order was to throw overboard the loading. All hands therefore went to work and we had soon emptied a hundred tons of our cargo into the sea. This made the ship ride the waves more safely. About this time the first mate asked us if we would not pray to God that the winds might be stayed or changed to another course. We told him that we had done our praying before starting from shore and now in times of peril we should watch and work. We did, however, ask our Father in heaven to change the winds and they immediately changed from the north to the south and just in time to save our good ship from striking that terrible rock called the King's Head, which towers four thousand feet above the sea. By evening we were out of sight of land and sailing along nicely towards our destination. I shall never forget the day when we struck the trade-winds. On that day the captain ordered me to get all on board a fresh chicken dinner, the first cabin at eleven, the second at twelve and the steerage at one o'clock. I worked accordingly and while carrying a large china platter full of fresh chickens on my head the man at the wheel let the ship swing into the track of the waves and a large wave struck the ship on the broad side, broke in about eight feet of the bulwarks and covered the deck with about two feet of water. I was thrown to the deck; platter was smashed and the chickens were taken into the sea; but worse than all, I was dashed from side to side and almost drowned; I came near being washed overboard into the sea, the galley was filled with water and the fire was extinguished, so we did not get any fresh dinner that day. After arriving in San Francisco, the captain went on shore and was offered an advanced price for his load; he asked our counsel and we told him to retain his load for one week; he did so and then sold for six thousand dollars more than he had been previously offered. He made us a nice present in cash which helped us on our way home. Brother Chappin was impressed to tell the captain that his ship never would cross the ocean again, but would sink to the bottom of the sea and that he should barely escape with his life. One month later the captain freighted his ship with a valuable cargo bound for Melbourne, Australia, but in passing out of the heads at San Francisco without a tug-boat his ship was driven on the sands and in three hours after was a total wreck. Had it not been that a steamer was passing out of the bay at the time and went to the rescue all on board would have been lost, but as it was they were saved. The captain was the owner of the ship and as it was not insured he lost all his fortune in a few dreadful hours; he returned home to Boston, Mass., a poor man. Thus the prophecy of one of the servants of God to him was fulfilled. Five of us Elders went to Sacramento and then went to other places to get employment in order to procure means for our journey home. I worked a short time at cutting wood, and while at that business I had the following dream: A messenger came to me and said, "You may cease this labor and work in the ministry. You are wanted at one Mr. Green's now." I had been to that man's place and had preached to him and his family. The daughter believed and wanted to be baptized, but could not be at that time. The next morning while I was settling with the man for whom I had worked, a messenger came on horse-back with the news that this young Miss Green was not expected to live an hour. She had a putrid sore throat and had been asking for me all night. I had a few miles to go before reaching the house and on my way I purchased a bottle of sweet oil and went on a hill in the woods and there consecrated it for the anointing of the sick. About eleven o'clock I arrived at the house and found it full of strangers, most of whom were Irish Catholics. When it was announced that I had come the young lady aroused from her stupor which all pronounced as death. She reached out her hand to me and in a whisper said, "Thank God I have seen you before I die." She tried to speak further, but could not. I then told all in the house to sit down. They did so, and I then knelt by the side of the bed and asked the Lord to spare her a short time. I then anointed her with oil to her burial. At this she sat up in bed and said, "Give me some water." After drinking a little water she conversed on the gospel for half an hour, to the amazement of all in the house. She said she had hoped to live to gather with the Saints, but now she was going home to her God. I had taught these people the principle of baptism for the dead, and her last words were, "Remember me in the day that you are baptized for the dead;" thus saying she sank down again and her noble spirit fled to the paradise of God. The next day I filled my valise with books and started for the mines, stopping frequently by the way to talk to the people. I experienced much opposition from the people and was about to return without doing much good when I was impressed to go in another direction. I came to a small settlement where I traveled a few days and sold some books. One family by the name of Millgate made me welcome at their house. I stayed there one week and the last night I stayed with them I took the family at midnight and baptized them in a reservoir near at hand. The time had now arrived for us to start home, and having purchased a spring wagon and a pair of horses three of us started for home. Three and a half years had now past since I received my blessing under the hands of President H. C. Kimball and all that had been predicted was fulfilled when I arrived home in safety. RESULTS OF DISOBEDIENCE. BY T. E. DANIELS. HOW OUR MISSIONARIES ARE SUSPECTED--CHILDREN LOST--SUPPOSED CASE OF KIDNAPPING--MYSELF AND COMPANION ARE ACCUSED--THE DEAD BODIES ARE FOUND--DISOBEDIENCE BRINGS ITS OWN REWARD. In the winter of 1869-70, while I was on a mission to the Eastern States, the incidents which I am about to relate occurred. They will serve to show the strong prejudice and superstitious dread with which many people regard the Latter-day Saints, or, as they are commonly called, "Mormons." In company with Brother Fairbanks, with whom I was traveling, I visited some of his relatives and stayed a while in the State of New Jersey. From here we took a trip into the northern part of New York State, where we remained some time, and then returned to New Jersey. During our absence the following incident occurred: Near what is called Pompton Plains, New Jersey, a family, consisting of parents and three children, lived near the edge of a patch of timber land. One evening in the latter part of December, the two elder children, aged respectively nine and five years, went to a hickory tree about half a mile from the house to gather nuts, contrary to the bidding of their mother, who had charged them strictly not to go. Before the mother had time to go after them, night came on, and, to make matters worse, it commenced raining. She called loudly for them, but no answer was received from the little truants. The night grew pitchy dark and the mother's anxiety increased. What was she to do? Her husband not yet returned from his work, no houses near or help at hand and she alone with her young babe, not daring to leave it to go and search the missing ones. As she waited and looked in vain for their return her anxiety became almost unbearable and she started out with her child in her arms, but the rain drove her back. Soon afterwards her husband returned, and the hurried story of his children's absence needed no repeating to rouse him to action. He started immediately in search of them. He went to the hickory tree, but no children were there. He called aloud, but was answered only by the wind whistling through the trees. After satisfying himself that they were not in that vicinity he returned home, fondly hoping that the little ones had, by this time, reached there. But in this he was disappointed. The wind had now set in pretty strongly and the air was keen with frost. What to do now was the question, for it was certain the children were lost, and, being thinly clad, if they were not soon found they must certainly perish. The father ran to the nearest neighbors, a distance of half a mile, and gave the alarm. As soon as possible a company of fifteen or twenty men and boys were collected to assist in the search. But, by this time, it was nearly midnight, and no tidings had been heard of the little wanderers. Their arrangements for searching were hurriedly made. They divided into squads and went in different directions, calling loudly as they went and searching every place where they could imagine the children would have strayed, and thus the search was continued all night till the men were almost tired out and frozen. Morning dawned upon that desolate cottage--a cold and cheerless morning to its inmates, for no relief had yet come to the anxious parents. Another call was made upon the people to continue looking for them, and they turned out and scoured the country, but in vain, for not a sign of the missing children could be found. Thus the second night passed. As the news of the loss spread through the district additional interest and anxiety were awakened, and the sympathetic neighbors turned out in force to aid the bereaved parents in seeking the lost ones. As the time passed the hope of finding them alive died out, but the efforts did not cease. About four miles from the house there were large iron works that employed about three hundred men, and on the third day these workmen turned out _en masse_ and increased, by their number, the force engaged in the search. They organized and examined, as they thought, every foot of land in the vicinity, but with the same discouraging result. A number of Spiritualists resided in the neighborhood, also some "fortune-tellers;" and they were applied to to divine, if possible, where the children were. They pretended to do so, but their stories conflicted fearfully and all conjectures failed. It was finally suggested that they had been kidnapped. A couple of "Mormon" Elders, it was said, had been in that vicinity and they were suspected of having spirited them away and sent them to Salt Lake. This was only one among a great many reports circulated against the Latter-day Saints, all of which gained ready credence. A reward of three hundred dollars was offered for the recovery of the children; and a great many, stimulated by a desire to gain the reward, spent days in searching them. Thus matters went on for about three weeks, towards the last the search being prosecuted at intervals only; when one Sunday two or three neighbors decided upon going over the ground once more, with a faint hope of finding them. About three quarters of a mile from the house they noticed a number of crows flying around in the air and hopping upon the tree tops, a short distance from them. Though they paid little attention to the crows at first, when they approached nearer to them they noticed, by the peculiar actions of the birds, that there was some unusual attraction for them in the vicinity. Near by was a high ledge of rocks, under which they saw some of the crows fly. They made their way under this ledge to where the crows seemed to be busy, when, to their horror, they discovered the remains of the missing little ones, but so disfigured as hardly to be recognizable. They had wandered there to find shelter, and there perished. The elder of the two had manifested a noble disposition in the hour of their extremity, for it appeared that he had taken off his little coat and tenderly covered it over his little sister to protect her from the cold. Much of their flesh had been eaten off by the crows when found, but their remains were carefully taken to their sorrowful, heart-broken parents. The next day there was a funeral at the Methodist church, near by, attended by the old and young of the entire neighborhood, assembled to see conveyed to their last resting-place the bodies of the children whose loss they all felt so keenly. No language can describe the feelings of those bereaved parents. Their sorrow was too deep for words to express. We visited the place a short time afterwards, saw the cliff under which the children died, and learned how the final recovery of their bodies had relieved us of the imputation of having kidnapped them. There is a lesson which every child may learn from this sad narrative: the necessity of obedience to parents. In obedience only is their safety. Though those grief-stricken parents forgave, in their hearts, the little act of disobedience which robbed them of their loved ones, it was none the less true that had they been obedient, as they ought, to their mother, they would not thus have met their fate. 
51730	----	(http://mormontextsproject.org) LIFE OF DAVID W. PATTEN THE FIRST APOSTOLIC MARTYR. LYCURGUS A. WILSON. 1904. Salt Lake City, Utah. TO THE MISSIONARIES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS, AT HOME AND ABROAD, THIS FEEBLE SKETCH OF THE LIFE WORK OF ONE WHOSE ENERGIES WERE ALL DEVOTED TO THE SAME WORTHY PURPOSE AS THEIR OWN, IS MOST RESPECTFULLY DEDICATED. Preface. The writing of this little volume has been a pleasant task. And just as we find mingled with our regret at parting with a friend, a joy in the assurance that to whomsoever he comes he will give the same pleasure he has afforded us, so the author has a feeling in putting out this brief memoir of David W. Patten that the courage and faith manifested in his life will not be lost or unfruitful in the lives of those who contemplate his career. There remains only the pleasure of thanking those who have taken an interest in this work, and their name is legion. But first of all perhaps is the nephew of Apostle Patten, Thomas Jefferson Patten, of Provo, Utah. Particular mention should be made of the kindness shown by the late President Wilford Woodruff, by President Lorenzo Snow, by President Joseph F. Smith, by the late Apostle Franklin D. Richards and by the late President Abraham O. Smoot, of Utah Stake. In short, all who knew, or who have read of, Apostle David W. Patten, have seemed to count it a pleasure to do whatever they could to assist in perpetuating his memory. L.A.W. Salt Lake City, Utah, February 8, 1900. OFFICE OF _The First Presidency_ OF THE _Church of Jesus Christ_ OF _Latter-day Saints._ P. O. Box B. _Salt Lake City, Utah_, February 6, 1900. _To the Reader:_ _All the circumstances of my first and last meeting with Apostle David W. Patten are as clear to my mind as if it were an occurrence of but yesterday, and yet it took place some sixty-four years ago. He appeared to me then to be a remarkable man, and that impression has remained with me ever since._ _We traveled together on horseback from my father's home, at Mantua, Ohio, to Kirtland, a distance of perhaps twenty-five miles, he on his return from some missionary labor, I to commence a course of studies at Oberlin College._ _On the way our conversation fell upon religion and philosophy, and being young and having enjoyed some scholastic advantages, I was at first disposed to treat his opinions lightly, especially so as they were not always clothed in grammatical language; but as he proceeded in his earnest and humble way to open up before my mind the plan of salvation, I seemed unable to resist the knowledge that he was a man of God and that his testimony was true. I felt pricked in my heart._ _This he evidently perceived, for almost the last thing he said to me, after bearing his testimony, was that I should go to the Lord before retiring at night and ask him for myself. This I did with the result that from the day I met this great Apostle, all my aspirations have been enlarged and heightened immeasurably. This was the turning point in my life._ _What impressed me most was his absolute sincerity, his earnestness and his spiritual power; and I believe I cannot do better in this connection than to commend a careful study of his life to the honest in heart everywhere._ _Lorenzo Snow_ CONTENTS. CHAPTER I. Early life of David W. Patten--Parentage--Marriage--Joins the Methodists--Learns of the restoration of the Gospel--Visits his brother--Resume of Church history--Receives Baptism--First mission. CHAPTER II. His procedure in administering to the sick--Testimony as to his success--Visits the Prophet--Missionary labors--Casts out a "devil"--His family baptized--Mrs. Strong healed--Called to Jackson County. CHAPTER III. Condition of Saints in Missouri--Revelation to them--With William D. Pratt, David goes to Missouri--Ministering to the suffering--Freedom from animosity--Mission to Tennessee--Healing of Mrs. Lane. CHAPTER IV. Chosen an Apostle--Ordination--Revelation instructing the Twelve--Date of birth--Healing of Mrs. Stearns--Impression of Lorenzo Snow. CHAPTER V. A period of rest--Endowments--Second mission to Tennessee--Meets Wilford Woodruff and Abraham O. Smoot--Trial by mob court--Escape--Interview with Cain--Bares his breast to a mob. CHAPTER VI. David's personal appearance--Healing of Abraham O. Smoot--Margaret Tittle healed--Prophecy at Paris, Tennessee--Journey to Far West--Visits Kirtland during the great apostasy--Chosen to Presidency in Missouri--Revelation--Expresses a wish to die as a martyr. CHAPTER VII. Visits Adam-ondi-Ahman--Address to the Saints--Spirit of mobocracy in Missouri--David known as "Captain Fear Not"--Calms a storm--Mobocracy and treason--David succeeds to the Presidency of Twelve. CHAPTER VIII. His last call to arms--Battle of Crooked river--David mortally wounded--The closing scene--Wilford Woodruff's testimony--Testimony of the Prophet Joseph--His place behind the veil revealed. LIFE OF DAVID W. PATTEN. "_God gives me all the power I have_." DAVID W. PATTEN. I. Early life of David W. Patten--Parentage--Marriage--Joins the Methodists--Learns of the restoration of the Gospel--Visits his brother--Resume of Church history--Receives Baptism--First mission. Great men are the Lord's object lessons to the world. They hold out to mankind the measure of truth committed to their generation. As example is greater than precept, so a life may state a truth more forcibly than words. When He answered the question as to the first great commandment, the Savior did more than satisfy the idle curiosity of the listening crowd, he indicated one of the underlying purposes of this life and stated the principle by which the degree of civilization will be determined. Measured by the love he bore his Maker and his fellow-men, few greater men have ever lived than David Wyman Patten. With all the intensity of his nature, he served the Lord, and with the same undivided purpose he was devoted to the welfare of humanity. Having in mind that divine precept, "Greater love hath no man than this, that a man lay down his life for his friend," the Prophet Joseph Smith said over the remains of this great Apostle, "There lies a man who has done just as he said he would--he has laid down his life for his friends." Of David's early life little is known. While he was quite young, his parents, Benenio Patten and Abagail Cole Patten, removed from the State of Vermont, where he was born about the year 1800, to the town of Theresa, at Indian River Falls, in the western part of the State of New York. Leaving home while yet a boy, he made his way to the southeastern part of Michigan, and made himself a home in the woods a short distance above the little town of Dundee, in Monroe County, where he married Miss Phoebe Ann Babcock, in 1828. Here, too, though telling his fellow-religionists that there was no true religion on the earth, he allied himself with the Methodists. Having been from youth of a religious turn of mind, he had received a particular manifestation of the Holy Ghost when he was twenty-one years of age. Being admonished to humble himself before the Lord and repent of his sins, he enjoyed for the next three years a close communion with the Lord, through visions and dreams of the night. In one of these it was made known to him that the Church of Christ would be established in his day, and he looked forward to such an event with joyous anticipation. When about the age of twenty-four years, as he tells us in his meager journal, he became, through the cares of the world, neglectful in conduct, and remained so to some extent until he was thirty years old, when, by sincere repentance, he again received a testimony that his sins were forgiven. Under these conditions and at about this time he saw for the first time a copy of the Book of Mormon, but only long enough to read the inspired preface and the testimony of the eleven witnesses. From this time he prayed continually for faith and a more perfect knowledge. It was while living in anticipation of just such an event, therefore, that he received, in the latter part of May, 1832, a letter from his elder brother, John Patten, of Fairplay, Indiana, informing him of the restoration of the Gospel. The message fairly caused his heart to leap for joy. He seemed conscious of the light which was about to burst upon him. He knew by intuition that his life's darkness was over, and that henceforward he should walk in the light of eternal truth. He arose in the meeting that day--for it was on a Sunday he received the intelligence--and told the assembly that he had at last got word of the Church of Christ. Impatient to be off, he mounted his old grey mare the next morning and started alone through the woods on a journey of three hundred miles. That part of the country in those days was little more than a wilderness. The roads by which the settlers had come from their eastern homes ran, in the main, east and west, so that David's way to the south led him over hills, through valleys and across rivers by paths almost unknown to the white man; but nature was in her glory, the birds made melody the day through, and, more than all else, his own heart, swelling with gratitude, kept time to the music of the spheres, for God had again spoken from the heavens, the questionings of his soul since boyhood had been answered, and those paths, rough though they were, led to the realization of his highest hopes this side of eternity. That otherwise lonely journey was filled with peace and happiness unspeakable. Arrived at the home of his brother, at Fairplay, he found him, before an infidel, now a devoted Christian and substantially as the history of the rise of the Church was related to him we shall repeat it here: "In a little town six hundred miles to the east, in the State of New York, a young man named Joseph Smith, while praying in the woods twelve years ago, received a visit from God the Father and His Son Jesus Christ. Three years later, an angel, calling himself Moroni, appeared to this youth and explained that he was a resurrected being who had formerly lived on this continent in the flesh. Telling the boy Joseph of a sacred record hidden in a hill near by, the angel met him on the hillside where the precious charge lay concealed in a stone box, and after repeated admonitions during the four subsequent years, delivered to him some gold plates and an instrument called a Urim and Thummim, with which to translate the inspired hieroglyphics. "After much delay and a great deal of persecution, the youth succeeded in reproducing from the gold plates the record known as the Book of Mormon, now published to the world these three years. "Two years and two months ago, having received authority under the hands of John the Baptist, as also from Peter, James and John, the ancient apostles, this modern Prophet, in accordance with directions from the Lord, organized the true Church of Christ, at Fayette, Seneca County, in the State of New York. "The next fall after the Church was set up, three missionaries came west with the intention of introducing the work among the Indians, who are descended from an ancient people of whom the Book of Mormon gives the history; and on their way came among an earnest body of worshippers at Kirtland, Ohio. These read the book, believed the testimony, and received baptism to the number of several hundred souls. "Receiving a visit from a number of these converts, the Prophet himself has removed with his family to Kirtland, where he now lives with a number of his followers. "It has, moreover, been revealed to the Prophet that the ancient site of the Garden of Eden is on this continent, and that the building of the New Jerusalem is to commence at that sacred spot. Accordingly, the converts to the new faith are gathering from all directions into Independence, Missouri, where about four hundred of them are now settled." Interesting as this narrative is to us, though we have heard it for the hundredth time, how much more interesting must it have been to David W. Patten, for it was all new to him. Drinking it in with his whole soul, he received the truth with joy, and was led into the waters of baptism on the 15th day of June, 1832. With the most of men there is lingering in the very heart of their faith a grain of doubt. Even the missionary, no doubt, feels easier in placing himself in the hands of the Lord, when he knows that if no place is furnished him to sleep, he can with the dollar in his pocket provide for himself. And so it is with each of us at times. It seems as though we cannot free ourselves from the millstone of doubt, and take the Lord at His word when He says He will provide for those who trust Him. This was not the case, however, with David W. Patten. He stood six feet and one inch in height, and weighed over two hundred pounds; but there seems to have been no room in his whole generous composition for a particle of doubt. He took the Lord at His word and devoted his whole life to His service; and whether face to face with Cain, or baring his breast to an infuriated mob, a doubt that the Lord was with him seems thenceforth never to have entered his mind. Two days after his baptism David was ordained an Elder under the hands of Elisha H. Groves, and with Joseph Wood, another recent convert, as a companion, was given a mission to the Territory of Michigan. II. His procedure in administering to the sick--Testimony as to his success--Visits the Prophet--Missionary labors--Casts out a "devil"--His family baptized--Mrs. Strong healed--Called to Jackson County. Those who have had a like experience, will know with what joy the new convert returned to his friends in the wilderness. All business was laid aside. With his companion, David traveled through all the country round about preaching the Gospel and healing the sick. Immediately upon taking up his labors in Michigan, in calling at the house of a stranger to ask for dinner, David found in the family a very sick child, and while discussing the restoration of the Gospel with the parents, was asked to administer to the little one. Finding the mother had faith, he did so, and it was at once healed. In administering the healing ordinance David had a method of procedure peculiarly his own. On reaching the beside, he would first teach the principles of the Gospel and bear his testimony to their truth, when he usually made a promise that the invalid should be healed if he would agree to accept baptism. President Abraham O. Smoot, of Utah Stake, once said he never knew an instance in which David's petition for the sick was not answered, and this was also the testimony of President Wilford Woodruff. At the close of one of his meetings in Michigan, where he had no doubt spoken of the gift of healing, two children sick of fever and ague were brought to the meeting-house to be healed. David had started off, but was called back and upon learning from the parents of their faith, acceded to their request, and the children were healed instantly. Until the latter part of September David and his companion labored in Southeastern Michigan, baptizing sixteen persons in a branch of the Maumee River during that time. Late in the summer they took up a journey to Kirtland, preaching by the way. Perhaps the first person they met at Kirtland was Elder Joseph C. Kingsbury, for they inquired of him at Newel K. Whitney's store the way to the home of the Prophet Joseph. It was early in October; the Prophet was on a mission east, and while waiting his return, David spent the next two or three weeks on the Prophet's farm, helping to dig potatoes and harvest corn. Soon after the return of the Prophet Joseph Smith, David W. Patten was sent into Pennsylvania on his second mission, traveling sometimes with John Murdock as a companion, and at other times with Reynolds Cahoon. The Prophet, in sending out these early missionaries, had no particular field of labor in mind for any of them. They were sent to warn all men, but their message was specially to the honest in heart, and these they had no way of finding except by the inspiration of the Lord. Just at this time a large number of Elders had been sent east from Kirtland in response to the revelation of September 22, 1832, from which we quote as follows: "62. Go ye into all the world, and whatsoever place ye cannot go into ye shall send, that the testimony may go from you into all the world unto every creature. "63. And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God's High Priests; ye are they whom my Father hath given me--ye are my friends; "64. Therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost; "65. And these signs shall follow them that believe. "66. In my name they shall do many wonderful works; "67. In my name they shall cast out devils; "68. In my name they shall heal the sick; "69. In my name they shall open the eyes of the blind, and unstop the ears of the deaf; "70. And the tongue of the dumb shall speak; "71. And if any man shall administer poison unto them it shall not hurt them; "72. And the poison of a serpent shall not have power to harm them. "73. But a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world, for these things are given unto you for your profit and for salvation. "74. Verily, verily, I say unto you they who believe not on your words, and are not baptized in water, in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father's kingdom, where my Father and I am. "75. And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it. "76. But, verily, I say unto all those to whom the kingdom has been given, from you it must be preached unto them, that they shall repent of their former evil works, for they are to be upbraided for their evil hearts of unbelief; and your brethren in Zion for their rebellion against you at the time I sent you. "77. And again I say unto you, my friends, (for from henceforth I shall call you friends,) it is expedient that I give unto you this commandment, that ye become even as my friends in days when I was with them traveling to preach the gospel in my power, "78. For I suffered them not to have purse or scrip, neither two coats; "79. Behold I send you out to prove the world, and the laborer is worthy of his hire. "80. And any man that shall go and preach this gospel of the kingdom, and fail not to continue faithful in all things shall not be weary in mind, neither darkened, neither in body, limb, nor joint: and an hair on his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst. "81. Therefore, take no thought for the morrow, for what ye shall eat, or what ye shall drink, or wherewithal ye shall be clothed; "82. For consider the lilies of the field, how they grow, they toil not, neither do they spin; and the kingdoms of the world, in all their glory, are not arrayed like one of these; "83. For your Father who art in heaven, knoweth that you have need of all these things. "84. Therefore, let the morrow take thought for the things of itself. "85. Neither take ye thought beforehand what ye shall say, but treasure up in your minds continually the words of life, and it shall be given you in the very hour that portion that shall be meted unto every man. "86. Therefore let no man among you, (for this commandment is unto all the faithful who are called of God in the church unto the ministry,) from this hour take purse or scrip, that goeth forth to proclaim this gospel of the kingdom. "87. Behold, I send you out to reprove the world of all their unrighteous deeds, and to teach them of a judgment which is to come. "88. And whoso receiveth you, there I will be also, for I will go before your face: I will be on your right hand and on your left, and my Spirit shall be in your hearts, and mine angels round about you, to bear you up. "89. Whoso receiveth you receiveth me, and the same will feed you, and clothe you, and give you money. "90. And he who feeds you, or clothes you or gives you money, shall in no wise lose his reward: "91. And he that doeth not these things is not my disciple; by this you may know my disciples. "92. He that receiveth you not, go away from him alone by yourselves, and cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again unto that man. "93. And in whatsoever village or city ye enter, do likewise. "94. Nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me. "95. Wo, I say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me. "96. For I the Almighty, have laid my hands upon the nations, to scourge them for their wickedness: "97. And plagues shall go forth, and they shall not be taken from the earth until I have completed my work which shall be cut short in righteousness, "98. Until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the Lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying-- "99. The Lord hath brought again Zion; The Lord hath redeemed his people, Israel, According to the election of grace, Which was brought to pass by the faith And covenant of their fathers. "100. The Lord hath redeemed his people, And Satan is bound and time is no longer: The Lord hath gathered all things in one: The Lord hath brought down Zion from above. The Lord hath brought up Zion from beneath. "101. The earth hath travailed and brought forth her strength: And truth is established in her bowels: And the heavens have smiled upon her: And she is clothed with the glory of her God: For he stands in the midst of his people: "102. Glory, and honor, and power, and might, Be ascribed to our God; for he is full of mercy, Justice, grace and truth, and peace, For ever and ever, Amen. "103. And again, verily, verily I say unto you, it is expedient that every man who goes forth to proclaim mine everlasting gospel, that inasmuch as they have families, and receive monies by gift that they should send it unto them or make use of it for their benefit, as the Lord shall direct them, for thus it seemeth me good. "104. And let all those who have not families, who receive monies, send it up unto the Bishop in Zion, or unto the Bishop in Ohio, that it may be consecrated for the bringing forth of the revelations and the printing thereof, and for establishing Zion. "105. And if any man shall give unto any of you a coat, or a suit, take the old and cast it unto the poor, and go your way rejoicing. "106. And if any man among you be strong in the Spirit, let him take with him he that is weak, that he may be edified in all meekness, that he may become strong also. "107. Therefore, take with you those who are ordained unto the lesser priesthood, and send them before you to make appointments, and to prepare the way, and to fill appointments that you yourselves are not able to fill. "108. Behold, this is the way that mine apostles, in ancient days, built up my church unto me. "109. Therefore, let every man stand in his own office, and labor in his own calling; and let not the head say unto the feet, it hath no need of the feet, for without the feet how shall the body be able to stand? "110. Also the body hath need of every member, that all may be edified together, that the system may be kept perfect. "111. And behold the High Priests should travel, and also the elders, and also the lesser priests; but the deacons and teachers should be appointed to watch over the church, to be standing ministers unto the church. "112. And the bishop, Newel K. Whitney, also, should travel round about and among all the churches, searching after the poor to administer to their wants by humbling the rich and the proud; "113. He should also employ an agent to take charge and to do his secular business as he shall direct. "114. Nevertheless, let the bishop go unto the city of New York, also to the city of Albany, and also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await them if they do reject these things; "115. For if they do reject these things the hour of their judgment is nigh, and their house shall be left unto them desolate. "116. Let him trust in me and he shall not be confounded; and an hair of his head shall not fall to the ground unnoticed. "117. And verily I say unto you, the rest of my servants, go ye forth as your circumstances shall permit, in your several callings unto the great and notable cities and villages, reproving the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days. "118. For with you saith the Lord Almighty, I will rend their kingdoms: I will not only shake the earth, but the starry heavens shall tremble; "119. For I, the Lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that I am, and that I will come and reign with my people. "120. I am Alpha and Omega, the beginning and the end. Amen."--Doc. and Cov. Sec. 84. On the 9th of November, in eastern Ohio, David fell in with John F. Boynton and Zebedee Coltrin, who like himself were uncertain as to their course, and the three thereupon held a council of inquiry. Agreeing that Zebedee Coltrin should be mouth, the three went into a wood near by and knelt in prayer. They were directed to go eastward, preaching as they went. This they did, and David adds, "the Spirit of God leading us." Several persons were baptized on their way. At Springfield, Pa., David met Hyrum Smith and his brother William, and joined them in holding services. After meeting, six persons were baptized. David's gift of healing the sick was in constant demand. People came to him from all the country round, and it was a dally occurrence for the sick to be healed under his administrations. One woman, who had been an invalid for twenty years, was healed instantly. After four months' labor in and about Pennsylvania, David returned to Kirtland, arriving there February 25, 1833. David was a man of great physical strength. While on his third mission, which was undertaken after a month's rest at Kirtland, he and Reynolds Cahoon had an appointment to preach at the house of Father Bosley, at Avon, Ohio. Several meetings had been held here before by other Elders, and among the assembled neighbors, was a man known as the "County Bully," who was the source of a great deal of annoyance to the speakers. Sitting by the door in the hallway, this man would, every little while, contradict the speaker, or call out some irreverent suggestion, or ask for a sign. He boisterously refused to be quiet, and on the evening of David's meeting at the house, was particularly noisy, asking David, among other things, to cast the devil out. Whether it was from a sense of humor at the fellow's unlucky remark, or because he was tired of the disturbance, we cannot say, but David finally determined to silence his persecutor. Walking to the hallway, he quietly picked the man up bodily, carried him to the outside door, and with a swing sent the fellow about ten feet onto the wood pile. There was no more disturbance that night, and the saying was the current mirth provoker of the neighborhood for weeks afterward, that "Patten cast out one devil, soul and body." While on this mission, David assisted in converting a part of his own family. On the 20th of May, 1833, at Theresa, Indian River Falls, his brothers, Archibald and Ira, his sister Polly, his mother, and two of his brothers-in-law, Warren Parrish and Mr. Cheeseman, were led into the waters of baptism by Elder Brigham Young, who was another of the large number of missionaries sent out from Kirtland in March, 1833. David's father had died in August the previous year. For nearly a year now David had been almost continuously in the field, preaching the Gospel and healing the sick, his power with the Lord in no wise diminishing. No credit was ever taken to himself, however, in the miracles performed, for he writes of this time: "The Lord did work with me wonderfully, in signs and wonders following them that believed in the fulness of the Gospel of Jesus Christ, insomuch that the deaf were made to hear, the blind to see, and the lame were made whole. Fevers, palsies, crooked and withered limbs, and in fact all manner of diseases common to the country, were healed by the power of God, that was manifested through his servants." Among those visited by him was a blind woman, the wife of Ezra Strong. It was nearly noon when David reached the house. After the usual testimony and questions respecting her faith in the Gospel, David rubbed and anointed her eyes, when immediately she was restored to sight; and so thoroughly was she healed that she prepared dinner for the household. During this summer, under great hardship and suffering, eighty members were added to the Church under David's administration. Eighteen of these were at Orleans, Jefferson County, New York. At Henderson where eight converts were baptized, great power was manifested at the confirmation, when the members spoke in tongues and prophesied. With his brother, Ira, David returned in the early autumn of 1833 to Kirtland, where he worked on the temple for a month. Before winter set in that year, David had removed his wife and their effects from Michigan to Florence, Ohio, where he remained till the latter part of November. Having been sickly, five weeks of the seven he spent at home that fall, David commended himself into the hands of the Lord and went into the neighboring country to preach. But there was a field more in need of his labors than this, for he had not been from home more than two weeks when the word of the Lord came to him as follows: "Depart from your field of labor, and go unto Kirtland, for behold, I will send thee up to the land of Zion, for behold, thou shalt serve thy brethren there." III. Condition of Saints in Missouri--Revelation to them--With William D. Pratt, David goes to Missouri--Ministering to the suffering--Freedom from animosity--Mission to Tennessee--Healing of Mrs. Lane. Greatly were his brethren in Zion in need of whatever services David could render them. About the time of his arrival at Kirtland after receiving the word of the Lord, a letter came to the Prophet from Elder W. W. Phelps, dated Clay County, Missouri, in which among other things he says: "The situation of the Saints, as scattered, is dubious and affords a gloomy prospect. No regular order can be enforced, nor any usual discipline kept up; among the world, yea, among the most wicked part of it, some commit one sin and some another (I speak of the rebellious, for there are Saints that are as immovable as the everlasting hills,) and what can be done? We are in Clay, Ray, Lafayette, Jackson, Van Buren, etc., and cannot hear from each other oftener than we do from you. "I know it was right that we should be driven out of the land of Zion, that the rebellious might be sent away. But, brethren, if the Lord will, I should like to know what the honest in heart shall do." On December 16th, 1833, the Lord gave, in answer to this inquiry, the following revelation: "1. Verily I say unto you, concerning your brethren who have been afflicted, and persecuted, and cast out from the land of their inheritance, "2. I, the Lord, have suffered the affliction to come upon them, wherewith they have been afflicted, in consequence of their transgressions; "3. Yet I will own them, and they shall be mine in that day when I shall come to make up my jewels. "4. Therefore, they must needs be chastened and tried, even as Abraham, who was commanded to offer up his only son; "5. For all those who will not endure chastening, but deny me, cannot be sanctified. "6. Behold, I say unto you, there were jarrings, and contentions, and envyings, and strifes, and lustful and covetous desires among them; therefore by these things they polluted their inheritances. "7. They were slow to hearken unto the voice of the Lord their God, therefore the Lord their God is slow to hearken unto their prayers, to answer them in the day of their trouble. "8. In the day of their peace they esteemed lightly my counsel; but, in the day of their trouble, of necessity they feel after me. "9. Verily, I say unto you, notwithstanding their sins, my bowels are filled with compassion towards them: I will not utterly cast them off; and in the day of wrath I will remember mercy. "10. I have sworn, and the decree hath gone forth by a former commandment which I have given unto you, that I would let fall the sword of mine indignation in the behalf of my people; and even as I have said, it shall come to pass. "11. Mine indignation is soon to be poured out without measure upon all nations, and this will I do when the cup of their iniquity is full. "12. And in that day all who are found upon the watch tower, or in other words, all mine Israel shall be saved. "13. And they that have been scattered shall be gathered; "14. And all they who have mourned shall be comforted; "15. And all they who have given their lives for my name shall be crowned. "16. Therefore, let your hearts be comforted concerning Zion; for all flesh is in mine hands: be still and know that I am God. "17. Zion shall not be moved out of her place, notwithstanding her children are scattered; "18. They that remain, and are pure in heart, shall return, and come to their inheritances, they and their children, with songs of everlasting joy to build up the waste places of Zion; "19. And all these things that the prophets might be fulfilled. "20. And, behold, there is none other place appointed than that which I have appointed; neither shall there be any other place appointed than that which I have appointed, for the work of the gathering of my saints, "21. Until the day cometh when there is found no more room for them; and then I have other places which I will appoint unto them, and they shall be called Stakes, for the curtains, or the strength of Zion. "22. Behold, it is my will, that all they who call on my name, and worship me according to mine everlasting gospel, should gather together, and stand in holy places, "23. And prepare for the revelation which is to come, when the veil of the covering of my temple, in my tabernacle, which hideth the earth, shall be taken off, and all flesh shall see me together. "24. And every corruptible thing, both of man, or of the beasts of the field, or of the fowls of the heavens, or of the fish of the sea, that dwell upon all the face of the earth, shall be consumed; "25. And also that of element shall melt with fervent heat; and all things shall become new, that my knowledge and glory may dwell upon all the earth. "26. And in that day the enmity of man, and the enmity of beasts, yea, the enmity of all flesh, shall cease from before my face. "27. And in that day whatsoever any man shall ask, it shall be given unto him. "28. And in that day Satan shall not have power to tempt any man. "29. And there shall be no sorrow because there is no death. "30. In that day an infant shall not die until he is old, and his life shall be as the age of a tree. "31. And when he dies he shall not sleep, (that is to say in the earth,) but shall be changed in the twinkling of an eye, and shall be caught up, and his rest shall be glorious. "32. Yea, verily I say unto you, in that day when the Lord shall come, he shall reveal all things-- "33. Things which have passed, and hidden things which no man knew--things of the earth, by which it was made, and the purposes, and the end thereof-- "34. Things most precious--things that are above, and things that are beneath--things that are in the earth, and upon the earth, and in heaven. "35. And all they who suffer persecution for my name, and endure in faith, though they are called to lay down their lives for my sake, yet shall they partake of all this glory. "36. Wherefore, fear not even unto death; for in this world your joy is not full, but in me your joy is full. "37. Therefore, care not for the body, neither the life of the body; but care for the soul, and for the life of the soul; "38. And seek the face of the Lord always, that in patience ye may possess your souls, and ye shall have eternal life. "39. When men are called unto mine everlasting gospel, and covenant with an everlasting covenant, they are accounted as the salt of the earth, and the savor of men; "40. They are called to be the savor of men. Therefore, if that salt of the earth lose its savor, behold, it is thenceforth good for nothing, only to be cast out, and trodden under the feet of men. "41. Behold, here is wisdom concerning the children of Zion, even many, but not all; they were found transgressors, therefore they must needs be chastened. "42. He that exalteth himself shall be abased, and he that abaseth himself shall be exalted. "43. And now, I will show unto you a parable, that you may know my will concerning the redemption of Zion. "44. A certain nobleman had a spot of land, very choice; and he said unto his servants, Go ye unto my vineyard, even upon this very choice piece of land, and plant twelve olive trees, "45. And set watchmen round about them, and build a tower, that one may overlook the land round about, to be a watchman upon the tower, that mine olive trees may not be broken down, when the enemy shall come to spoil, and take unto themselves the fruit of my vineyard. "46. Now, the servants of the nobleman went and did as their lord commanded them; and planted the olive trees, and built a hedge round about, and set watchmen, and began to build a tower. "47. And while they were yet laying the foundation thereof, they began to say among themselves, And what need hath my lord of this tower? "48. And consulted for a long time, saying among themselves, What need hath my lord of this tower, seeing this is a time of peace? "49. Might not this money be given to the exchangers? for there is no need of these things! "50. And while they were at variance one with another they became very slothful, and they hearkened not unto the commandments of their lord, "51. And the enemy came by night, and broke down the hedge, and the servants of the nobleman arose and were affrighted, and fled; and the enemy destroyed their works, and broke down the olive trees. "52. Now behold, the nobleman, the lord of the vineyard, called upon his servants, and said unto them, Why! what is the cause of this great evil? "53. Ought ye not to have done even as I commanded you? and after ye had planted the vineyard, and built the hedge round about, and set watchmen upon the walls thereof, built the tower also, and set a watchman upon the tower, and watched for my vineyard, and not have fallen asleep, lest the enemy should come upon you? "54. And behold, the watchman upon the tower would have seen the enemy while he was yet afar off, and then ye could have made ready and kept the enemy from breaking down the hedge thereof, and saved my vineyard from the hands of the destroyer. "55. And the lord of the vineyard said unto one of his servants, Go and gather together the residue of my servants, and take all the strength of mine house, which are my warriors, my young men, and they that are of middle age also among all my servants, who are the strength of mine house, save those only whom I have appointed to tarry; "56. And go ye straightway unto the land of my vineyard, and redeem my vineyard, for it is mine, I have bought it with money. "57. Therefore, get ye straightway unto my land; break down the walls of mine enemies; throw down their tower, and scatter their watchmen: "58. And inasmuch as they gather together against you, avenge me of mine enemies, that by and by I may come with the residue of mine house, and possess the land. "59. And the servant said unto his lord, When shall these things be? "60. And he said unto his servant, When I will, go ye straightway, and do all things whatsoever I have commanded you; "61. And this shall be my seal and blessing upon you--a faithful and wise steward in the midst of mine house, a ruler in my kingdom. "62. And his servant went straightway, and did all things whatsoever his lord commanded him, and after many days all things were fulfilled. "63. Again, verily I say unto you, I will show unto you wisdom in me concerning all the churches, inasmuch as they are willing to be guided in a right and proper way for their salvation, "64. That the work of the gathering together of my saints may continue, that I may build them up unto my name upon holy places; for the time of harvest is come, and my word must needs be fulfilled. "65. Therefore, I must gather together my people, according to the parable of the wheat and the tares, that the wheat may be secured in the garners to possess eternal life, and be crowned with celestial glory when I shall come in the kingdom of my Father, to reward every man according as his work shall be, "66. While the tares shall be bound in bundles, and their bands made strong, that they may be burned with an unquenchable fire. "67. Therefore, a commandment I give unto all the churches, that they shall continue to gather together unto the places which I have appointed; "68. Nevertheless, as I have said unto you in a former commandment, let not your gathering be in haste, nor by flight; but let all things be prepared before you: "69. And in order that all things be prepared before you, observe the commandments which I have given concerning these things, "70. Which saith, or teacheth, to purchase all the lands by money, which can be purchased for money, in the region round about the land which I have appointed to be the land of Zion, for the beginning of the gathering of my saints; "71. All the land which can be purchased in Jackson County, and the counties round about, and leave the residue in mine hand. "72. Now, verily I say unto you, let all the churches gather together all their monies; let these things be done in their time, be not in haste, and observe to have all things prepared before you. "73. And let honorable men be appointed, even wise men, and send them to purchase these lands; "74. And every church in the eastern countries when they are built up, if they will hearken unto this counsel, they may buy lands and gather together upon them, and in this way they may establish Zion. "75. There is even now already in store a sufficient, yea, even abundance, to redeem Zion, and establish her waste places, no more to be thrown down, where the churches who call themselves after my name, willing to hearken to my voice. "76. And again I say unto you, those who have been scattered by their enemies, it is my will that they should continue to importune for redress, and redemption, by the hands of those who are placed as rulers, and are in authority over you. "77. According to the laws and constitution of the people which I have suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles, "78. That every man may act in doctrine and principle pertaining to futurity, according to the moral agency which I have given unto them, that every man may be accountable for his own sins in the day of judgement. "79. Therefore, it is not right that any man should be in bondage one to another. "80. And for this purpose have I established the constitution of this land, by the hands of wise men whom I raised up unto this very purpose, and redeemed the land by the shedding of blood. "81. Now, unto what shall I liken the children of Zion? I will liken them unto the parable of the woman and the unjust judge (for men ought always to pray and not to faint) which saith, "82. There was in a city a judge which feared not God, neither regarded man. "83. And there was a widow in that city, and she came unto him, saying, Avenge me of mine adversary. "84. And he would not for a while, but afterward he said within himself, Though I fear not God, nor regard man, yet because this widow troubleth me I will avenge her, lest, by her continual coming, she weary me. "85. Thus will I liken the children of Zion. "86. Let them importune at the feet of the Judge; "87. And if he heed them not, let them importune at the feet of the Governor; "88. And if the Governor heed them not, let them importune at the feet of the President; "89. And if the President heed them not, then will the Lord arise and come forth out of his hiding place, and in his fury vex the nation, "90. And in his hot displeasure, and in his fierce anger, in his time, will cut off those wicked, unfaithful, and unjust stewards, and appoint them their portion among hypocrites, and unbelievers; "91. Even in outer darkness, where there is weeping and wailing, and gnashing of teeth. "92. Pray ye, therefore, that their ears may be opened unto your cries, that I may be merciful unto them, that these things may not come upon them. "93. What I have said unto you, must needs be, that all men may be left without excuse; "94. That wise men and rulers may hear and know that which they have never considered; "95. That I may proceed to bring to pass my act, my strange act, and perform my work, my strange work, that men may discern between the righteous and the wicked, saith your God. "96. And again, I say unto you, it is contrary to my commandment, and my will, that my servant Sidney Gilbert should sell my storehouse, which I have appointed unto my people, into the hands of mine enemies. "97. Let not that which I have appointed be polluted by mine enemies, by the consent of those who call themselves after my name; "98. For this is a very sore and grievous sin against me, and against my people, in consequence of those things which I have decreed and are soon to befall the nations. "99. Therefore, it is my will that my people should claim, and hold claim upon that which I have appointed unto them, though they should not be permitted to dwell thereon; "100. Nevertheless, I do not say they shall not dwell thereon; for inasmuch as they bring forth fruit and works meet for my kingdom, they shall dwell thereon; "101. They shall build, and another shall not inherit it; they shall plant vineyards, and they shall eat the fruit thereof. Even so. Amen."--Doc. and Cov. Sec. 101. With a copy of this revelation and other papers bearing comfort to the distressed people, David accompanied William D. Pratt to Missouri, making the greater part of the journey on foot. Under date of December 19th occurs the following entry in the diary of the Prophet Joseph Smith: "William Pratt and David Patten took their journey to the land of Zion, for the purpose of beating dispatches to the brethren in that place from Kirtland. O, may God grant it a blessing for Zion, as a kind angel from heaven. Amen." To face that journey of six hundred miles in the dead of winter on foot and in poverty, took no common courage. Men who weighed their own comfort against the welfare of their fellowmen, would have seriously considered the alternative. But not so with these. Since the summer of 1831, when the Saints first settled in Jackson County, Missouri, converts had been gathering from all parts of the country to the center Stake of Zion. Much progress had been made by them in providing themselves with the comforts of life, when, in the fall of 1833, an armed mob recruited from the surrounding region arose against the Saints and drove them, about twelve hundred souls in all, from their homes, and now they were as we have seen scattered and in distress. After much suffering on this perilous journey, David reached Clay County, where his brother John had located, on March 24, 1834. He found the Saints in a truly pitiable condition. Driven from their homes in and about Independence before the crops of the previous year could be utilized, their fields laid waste, their houses and in many instances all their belongings burned by the mob, many of the people hardly knew how they had been preserved through the winter. The Lord only will ever know. David's whole soul went out to the sufferers. His time was spent night and day in ministering to their necessities. That attribute of the Lord, which we are sent here particularly to cultivate, of love for all things, was most fully exercised in David during this period of his development. Even the most despised of the animal kingdom came within the reach of his sympathy, for while traveling among the people he interposed whenever opportunity offered to prevent the destruction even of the rattlesnakes with which the country was infested. Explaining on one such occasion that we need not look for animals to become harmless so long as men cherish enmity, he drove the intruder with a brush of leaves into retirement. Not even the men who had brought upon his brethren and sisters the suffering he so untiringly sought to relieve, could call from David any heated demonstration of bitterness. While he stood ready to go with the Saints back to their homes, and advocated such a course, he was yet unwilling to entertain for their enemies a feeling of vengeance. In June, 1834, when Zion's camp had arrived, David met in council with a number of his brethren and the leaders of the mob. At the close of the conference, on account of some remark of his, one of the mobocrats drew a bowie knife on David, swearing: "You d--d Mormon, I'll cut your d--d throat." "My friend, do nothing rash." "For God's sake don't shoot." David's composure and gentle reply threw the man into a state of alarm for his own safety. It was beyond him to conceive of such unruffled demeanor unless his antagonist relied for his security on concealed weapons. But David was wholly unarmed, except with the affection which knows no fear. There are other instances in his career when David's fearlessness led his enemies to believe he was armed. These, however, will be noted as we proceed. The Prophet Joseph left Missouri for Kirtland early in July, and in September David took a steamer at the small town of La Grange on the Mississippi river, and, in company with Warren Parrish, started on a mission to the Southern States. At Paris, Henry County, Tennessee, where they arrived in October, the Elders remained preaching about three months. During this time twenty converts were made and many sick were healed. Of the many cases of healing performed under David's administrations, one of the most wonderful perhaps was that of the wife of Johnston F. Lane. She had been sick for eight years, and for a year past had been unable to walk. Hearing of the Elders she begged her husband to send for them. David answered the summons at once. As was his custom, he first explained the Gospel and upon receiving from the lady an assurance of faith in the Lord, he laid his hands on her, saying: "In the name of Jesus Christ, I rebuke the disorder and command it to depart." As he said this she was instantly made whole, and at his command and in accordance with her promise, she went into the water and was baptized within the hour. Among the promises made her at her confirmation, was one that she should bear a son in less than a year, though she had been married twelve years and was childless. The prophecy was fulfilled, and, out of gratitude to the servant of the Lord under whose hands the mother had been so marvelously healed, the child was named David Patten Lane. The mother bore several children afterward. IV. Chosen an Apostle--Ordination--Revelation instructing the Twelve--Date of birth--Healing of Mrs. Stearns--Impression of Lorenzo Snow. From Paris, Tennessee, David made his way to Kirtland, where events very nearly concerning him were soon to take place. Even before the organization of the Church, two of the witnesses to the Book of Mormon, were directed to search out the Twelve Apostles, and as a mark by which these men were to be known the Lord particularizes: "And the Twelve are they who shall desire to take upon them my name with full purpose of heart." In his diary under date of 1835, the Prophet Joseph writes: "On the Sabbath previous to the 14th of February, Brothers Joseph and Brigham Young came to my house after meeting and sang for me; the Spirit of the Lord was poured out upon us, and I told them I wanted those brethren together who went up to Zion in the camp the previous summer, for I had a blessing for them." Of the minutes of that meeting on February 14th, a brief extract will be interesting: "President Joseph Smith, Jr., after making many remarks on the subject of choosing the Twelve, wanted an expression from the brethren if they would be satisfied to have the Spirit of the Lord dictate in the choice of the Elders to be Apostles; whereupon all the Elders present expressed their anxious desire to have it so. "A hymn was then sung, 'Hark, Listen to the Trumpeters.' President Hyrum prayed and the meeting was dismissed for one hour. "Assembled pursuant to adjournment, and commenced with prayer. "President Joseph Smith, Jr., said that the first business of the meeting was for the three witnesses of the Book of Mormon to pray, each one, and then proceed to choose twelve men from the Church as Apostles, to go to all nations, kindreds, tongues and people. "The three witnesses, viz., Oliver Cowdery, David Whitmer and Martin Harris, united in prayer. "These three witnesses were then blessed by the laying on of the hands of the Presidency. "The witnesses then, according to a former commandment, proceeded to make a choice of the Twelve. Their names are as follows: Lyman E. Johnson, Brigham Young, Heber C. Kimball, Orson Hyde, David W. Patten, Luke Johnson, Wm. E. McLellin, John F. Boynton, Orson Pratt, William Smith, Thos. B. Marsh, Parley P. Pratt." Under the hands of the witnesses, the Twelve were next ordained. David's ordination occurred on Sunday, February 15, 1835, in language of which the following quotation from the minutes is probably only a synopsis: "O God, give this, Thy servant, a knowledge of Thy will; may he be like one of old, who bore testimony of Jesus; may he be a new man from this day forth. He shall be equal with his brethren, the Twelve, and have the qualifications of the Prophets before him; may his body be strong and never weary; may he walk and not faint. May he have power over all diseases, and faith according to his desires; may the heavens be opened upon him speedily, that he may bear testimony from knowledge; that he may go to the nations and isles afar off. May he have a knowledge of the things of the kingdom from the beginning, and be able to tear down priestcraft like a lion; may he have power to smite his enemies before him with utter destruction; may he continue till the Lord comes. O Father, we seal these blessings upon him. Even so. Amen." The period intervening till the 4th of May, when their first mission was entered upon, was a veritable Pentecost to the newly chosen Twelve. Through the Prophet Joseph and his counselors the Lord truly poured out upon them the choicest blessings of heaven. On March 28th, in answer to their petition for "a revelation of His mind and will concerning our duty the coming season, even a great revelation that will enlarge our hearts, comfort us in adversity, and brighten our hopes amidst the powers of darkness," the Lord, through the Prophet, answered every desire of their hearts with the revelation Section 107, in the Doctrine and Covenants, as follows: "1. There are in the church, two Priesthoods, namely, the Melchisedek, and Aaronic, including the Levitical priesthood. "2. Why the first is called the Melchisedek Priesthood, is because Melchisedek was such a great High Priest. "3. Before his day it was called the Holy Priesthood, after the order of the Son of God; "4. But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the church, in ancient days, called that Priesthood after Melchisedek, or the Melchisedek Priesthood. "5. All other authorities or offices in the church are appendages to this Priesthood. "6. But there are two divisions or grand heads--one is the Melchisedek Priesthood, and the other is the Aaronic, or Levitical Priesthood. "7. The office of an Elder comes under the Priesthood of Melchisedek. "8. The Melchisedek Priesthood holds the right of Presidency, and has power and authority over all the offices in the church in all ages of the world, to administer in spiritual things. "9. The Presidency of the High Priesthood, after the order of Melchisedek, have a right to officiate in all the offices in the church. "10. High Priests after the order of the Melchisedek Priesthood, have a right to officiate in their own standing, under the direction of the Presidency, in administering spiritual things; and also in the office of an elder, priest, (of the Levitical order,) teacher, deacon, and member. "11. An elder has a right to officiate in his stead when the High Priest is not present. "12. The High Priest and elder are to administer in spiritual things, agreeable to the covenants and commandments of the church; and they have a right to officiate in all these offices of the church when there are no higher authorities present. "13. The second priesthood is called the priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations. "14. Why it is called the lesser priesthood, is because it is an appendage to the greater or the Melchisedek Priesthood, and has power in administering outward ordinances. "15. The bishopric is the presidency of this priesthood and holds the keys or authority of the same. "16. No man has a legal right to this office, to hold the keys of this priesthood, except he be a literal descendant of Aaron. "17. But as a High Priest of the Melchisedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power by the hands of the Presidency of the Melchisedek Priesthood. "18. The power and authority of the Higher or Melchisedek Priesthood, is to hold the keys of all the spiritual blessings of the church-- "19. To have the privilege of receiving the mysteries of the kingdom of heaven--to have the heavens opened unto them--to commune with the general assembly and church of the first born, and to enjoy the communion and presence of God the Father, and Jesus the Mediator of the new covenant. "20. The power and authority of the lesser, or Aaronic priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the gospel--the baptism of repentance for the remission of sins, agreeable to the covenants and commandments. "21. Of necessity there are presidents, or presiding offices growing out of, or appointed of or from among those who are ordained to the several offices in these two priesthoods. "22. Of the Melchisedek Priesthood, three Presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the church, form a quorum of the Presidency of the church. "23. The Twelve traveling counselors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world; thus differing from other officers in the church in the duties of their calling. "24. And they form a quorum, equal in authority and power to the three Presidents previously mentioned. "25. The seventy are also called to preach the gospel, and to be especial witnesses unto the Gentiles and in all the world. Thus differing from other officers in the church in the duties of their calling; "26. And they form a quorum equal in authority to that of the Twelve special witnesses or apostles just named. "27. And every decision made by either of these quorums, must be by the unanimous voice of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other. "28. (A majority may form a quorum, when circumstances render it impossible to be otherwise.) "29. Unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three Presidents were anciently, who were ordained after the order of Melchisedek, and were righteous and holy men. "30. The decisions of these quorums, or either of them, are to be made in all righteousness, in holiness, and lowliness of heart, meekness and long-suffering, and in faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness and charity; "31. Because the promise is, if these things abound in them, they shall not be unfruitful in the knowledge of the Lord. "32. And in case that any decision of these quorums is made in unrighteousness, it may be brought before a general assembly of the several quorums, which constitute the spiritual authorities of the church, otherwise there can be no appeal from their decision. "33. The Twelve are a traveling presiding High Council, to officiate in the name of the Lord, under the direction of the Presidency of the church, agreeable to the institution of heaven; to build up the church, and regulate all the affairs of the same in all nations; first unto the Gentiles, and secondly unto the Jews. "34. The seventy are to act in the name of the Lord, under the direction of the Twelve or the traveling High Council, in building up the church and regulating all the affairs of the same in all nations--first unto the Gentiles and then to the Jews; "35. The Twelve being sent out, holding the keys to open the door by the proclamation of the gospel of Jesus Christ--and first unto the Gentiles and then unto the Jews. "36. The standing High Councils, at the Stakes of Zion, form a quorum equal in authority, in the affairs of the church, in all their decisions, to the quorum of the Presidency, or to the traveling High Council. "37. The High Council in Zion, form a quorum equal in authority, in the affairs of the church, in all their decisions, to the Councils of the Twelve at the Stakes of Zion. "38. It is the duty of the traveling High Council to call upon the seventy, when they need assistance, to fill the several calls for preaching and administering the gospel, instead of any others. "39. It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers, as they shall be designated unto them by revelation. "40. The order of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. "41. This order was instituted in the days of Adam, and came down by lineage in the following manner:-- "42. From Adam to Seth, who was ordained by Adam at the age of 69 years, and was blessed by him three years previous to his (Adam's) death, and received the promise of God by his father that his posterity should be the chosen of the Lord, and that they should be preserved unto the end of the earth, "43. Because he (Seth) was a perfect man, and his likeness was the express likeness of his father's, insomuch that he seemed to be like unto his father in all things, and could be distinguished from him only by his age. "44. Enos was ordained at the age of 134 years and four months, by the hand of Adam. "45. God called upon Cainan in the wilderness, in the fortieth year of his age, and he met Adam in journeying to the place Shedolamak. He was 87 years old when he received his ordination. "46. Mahalaleel was 496 years and seven days old when he was ordained by the hand of Adam, who also blessed him. "47. Jared was 200 years old when he was ordained under the hand of Adam, who also blessed him. "48. Enoch was 25 years old when he was ordained under the hand of Adam, and he was 65 and Adam blessed him. "49. And he saw the Lord, and he walked with him, and was before his face continually; and he walked with God 365 years, making him 430 years old when he was translated. "50. Methuselah was 100 years old when he was ordained under the hand of Adam. "51. Lamech was 32 years old when he was ordained under the hand of Seth. "52. Noah was 10 years old when he was ordained under the hand of Methuselah. "53. Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all High Priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing. "54. And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the Prince, the Archangel. "55. And the Lord administered comfort unto Adam and said unto him, I have set thee to be at the head--a multitude of nations shall come of thee, and thou art a prince over them for ever. "56. And Adam stood up in the midst of the congregation, and notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation. "57. These things were all written in the book of Enoch, and are to be testified of in due time. "58. It is the duty of the Twelve, also, to ordain and set in order all the other officers of the church." Just before starting off on their first mission as a quorum unto the eastern states, to set the branches of the Church in order, the Twelve were instructed to take their places in council, according to age, the oldest to be seated at the head. In pursuance thereof, the Twelve were arranged with Thomas B. Marsh, David W. Patten and Brigham Young in the order named; and this fact gives us the most definite information we now have as to the date of David's birth. Thomas B. Marsh, being the oldest of the Twelve, was born November 1, 1799, and Brigham Young on June 1, 1801, and somewhere between these dates was the birthday of David. The 4th of May saw the departure of the Twelve from Kirtland. The next five months were spent by David in traveling with his quorum through New York, Canada, Vermont, and Maine, holding meetings and setting branches in order. While a conference was being held at Bethel, Maine, a young woman, Mary Ann Stearns, who had been troubled for five years with an extremely aggravated case of heart disease, sent for the Elders, and upon investigation asked for baptism. David was mouth in the confirmation as well as in administering to her afterward for her health, and made her the promise that she should be entirely restored to perfect health and soundness. She afterwards became the wife of Apostle Parley P. Pratt, and endured all the hardships through which the Saints were called to pass; but from that time till the time of her death in 1891, at the age of eighty-two years, she never again complained of heart trouble. The Twelve returned to Kirtland in September, 1835. The indelibility of the impressions made by David upon those with whom he associated was something remarkable. Though it is more than sixty years since his death, the Saints who knew him in life still recall with pleasure the inspiration of his presence. In the course of a ride of twenty-five miles with him on horseback about the time of David's return from his mission with the Twelve, Lorenzo Snow first received a testimony of the truth of the Gospel. Sister Eliza R. Snow in the biography of her brother best describes the occurrence: "On his way to Oberlin, my brother accidentally fell in company with David W. Patten, an incident to which he frequently refers as one of those seemingly trivial occurrences in human life which leaves an indelible trace. This gentleman was an early champion of the fulness of the Gospel as taught by Jesus and his Apostles in the meridian of time, and revealed in our own day through the Prophet Joseph Smith, to which cause Elder Patten fell a martyr on the 24th of October, 1838, in Missouri, during the terrible scenes of persecution through which the Latter-day Saints passed in that State. He possessed a mind of deep thought and rich intelligence. In conversation with him, my brother was much impressed with the depth and beauty of the philosophical reasoning with which this inspired EIder seemed perfectly familiar as he descanted on the condition of the human family in connection with the sayings of the ancient Prophets, as recorded in the Scriptures--the dealings with, and the purposes of God in relation to, His children on the earth. From that time a new field with a new train of reflections, was open to my brother's mind, the impress of which has never been erased." V. A period of rest--Endowments--Second mission to Tennessee--Meets Wilford Woodruff and Abraham O. Smoot--Trial by mob court--Escape--Interview with Cain--Bares his breast to a mob. Without doubt the most enjoyable period of David's life, was that spent at home with his wife, and in council with his Quorum, in Kirtland, during the next eight months. Mingling with his brethren in the most intimate relationship, in the school for the study of languages, in the school of the Prophets, each preparing himself in mutual bearing and forbearance one with another, to receive his endowments at the dedication of the Temple, David won from all their lasting love and respect. At the dedication of the Kirtland Temple on March 27, 1836, after giving the interpretation of a discourse in tongues delivered by Brigham Young, David himself spoke in tongues. Receiving his blessings and endowments in the Temple directly after its dedication, David took his wife and started on another mission into Tennessee, where he met for the first time Wilford Woodruff and Abraham O. Smoot. Of this time President Woodruff writes: "Brother Smoot traveled with me constantly till the 21st of April, when he had the privilege of meeting with Elder David W. Patten, who had come direct from Kirtland, and who had been ordained one of the Twelve Apostles. "It was a happy meeting. He gave us an account of the endowments at Kirtland, the glorious blessings received, the ministration of angels, the organization of the Twelve Apostles and Seventies, and informed me that I was appointed a member of the second quorum of Seventies. All of this was glorious news to me, and caused my heart to rejoice. "On the 27th of May we were joined by Elder Warren Parrish, direct from Kirtland. We had a happy time together. "On the 28th, we held a conference at Brother Seth Utley's, where were represented all the branches of the Church in the South. "I was ordained on the 31st of May a member of the second quorum of Seventies under the hands of David W. Patten and Warren Parrish. "At the close of the conference we separated for a short time. Elders Patten and Parrish labored in Tennessee, Brother Smoot and myself in Kentucky. On the 9th of June we all met at Damon Creek Branch, where Brother Patten baptized two. One was Father Henry Thomas, who had been a revolutionary soldier under General Washington, and father of Daniel and Henry Thomas. "A warrant was issued, on the oath of a priest, against D. W. Patten, W. Parrish and myself. We were accused in the warrant of the great 'crime' of testifying that Christ would come in this generation, and that we promised the Holy Ghost to those whom we baptized. Brothers Patten and Parrish were taken on the 19th of June. I being in another county, escaped being arrested. The brethren were put under two thousand dollars bonds to appear at court. Albert Petty and Seth Utley were their bondsmen. "They were tried on the 22nd of June. "They plead their own cause. Although men came forward and testified they did receive the Holy Ghost after they were baptized, the brethren were condemned; but were finally released by paying the expenses of the mob court. "There was one peculiar circumstance connected with this trial by a mob court, which was armed to the teeth. When the trial was through with, the people were not willing to permit more than one to speak. Warren Parrish had said but few words, and they were not willing to let David Patten speak. But he, feeling the injustice of the court, and being filled with the power of God, arose to his feet and delivered a speech of about twenty minutes, holding them spell-bound while he told them of their wickedness and the abominations that they were guilty of, also of the curse of God that awaited them, if they did not repent, for taking up two harmless, inoffensive men for preaching the Gospel of Christ. "When he had got through his speech the judge said, 'You must be armed with secret weapons, or you would not talk in this fearless manner to an armed court.' "Brother Patten replied: 'I have weapons that you know not of, and they are given me of God, for He gives me all the power I have.' "The judge seemed willing to get rid of them almost upon any terms, and offered to dismiss them if their friends would pay the costs, which the brethren present freely offered to do. "When the two were released, they mounted their horses and rode a mile to Seth Utley's; but, as soon as they had left, the court became ashamed that they had been let go so easily and the whole mob mounted their horses to follow them to Utley's. "One of the Saints, seeing the state of affairs, rode on before the mob to notify the brethren, so that they had time to ride into the woods near by. "They traveled along about three miles to Brother Albert Petty's, and went to bed. The night was dark, and they fell asleep. "But Brother Patten was warned in a dream to get up and flee, as the mob would soon be there. They both arose, saddled their animals, and rode into the adjoining county. "The house they had just left was soon surrounded by the mob, but the brethren had escaped through the mercy of God." In that expression, referring to the Lord, "He gives me all the power I have," Apostle David W. Patten gave at once the secret and the watchword of his wonderful career. It was probably not long after his arrival in Tennessee in the spring of 1836, that David had one of the most remarkable experiences of his life. He was making his home with Levi Taylor, the stepfather of Abraham O. Smoot, at the time and had been to Paris, some sixteen miles away, holding a meeting. Riding home in the evening, just where his road lay through a dense growth of brush, called in those parts a "barren," he suddenly became aware that a person on foot by his side was keeping pace with the mule on which he rode. But the subjoined letter, dated at Provo, Utah, will explain the matter: President Joseph F. Smith, Salt Lake City: Dear Brother:--In relation to the subject of the visit of Cain to Brother David W. Patten in the State of Tennessee, about which you wrote to me, I will say that according to the best of my recollection it was in the month of September, 1835. It was in the evening, just twilight, when Brother Patten rode up to my father's house, alighted from his mule and came into the house. The family immediately observed that his countenance was quite changed. My mother having first noticed his changed appearance said: "Brother Patten, are you sick?" He replied that he was not, but had just met with a very remarkable personage who had represented himself as being Cain, who murdered his brother, Abel. He went on to tell the circumstances as near as I can recall in the following language: "As I was riding along the road on my mule I suddenly noticed a very strange personage walking beside me. He walked along beside me for about two miles. His head was about even with my shoulders as I sat in my saddle. He wore no clothing, but was covered with hair. His skin was very dark. I asked him where he dwelt and he replied that he had no home, that he was a wanderer in the earth and traveled to and fro. He said he was a very miserable creature, that he had earnestly sought death during his sojourn upon the earth, but that he could not die, and his mission was to destroy the souls of men. About the time he expressed himself thus, I rebuked him in the name of the Lord Jesus Christ and by virtue of the Holy Priesthood, and commanded him to go hence, and he immediately departed out of my sight. When he left me I found myself near your house." There was much conversation about the circumstances between Brother Patten and my family which I don't recall, but the above is in substance his statement to us at the time. The date is, to the best of my recollection, and I think it is correct, but it may possibly have been in the spring of 1836, but I feel quite positive that the former date is right. Hoping the above will be satisfactory to you and answer your purpose, I am with the kindest regards, as ever, Your friend and Brother, A. O. Smoot. Another incident showing David's utter fearlessness, occurred about this time. While preaching at the house of Father Fry, in Benton county, Tennessee, David was interrupted by a Mr. Rose, who asked him to raise the dead. David administered to the man a stinging rebuke for his wickedness, when Mr. Rose in great anger left the house. After meeting, however, he returned, bringing with him a crowd of armed men, who stood in sullen array about the dooryard. Probably for the reason that he did not wish the family to be disturbed by them, David went out, cane in hand, to learn their intentions. He was greeted with the brandishing of weapons and dire threats of vengeance; but with the utmost coolness he bared his breast to the mob, and told them to shoot. The same fear seemed to fall upon them that possessed the mobocrat in Missouri, for they fled the premises as if in fear of their lives. David had now arrived at the state of advancement, noticeable alike in the life of the Saviour, and in the closing years of the Prophet Joseph, where one sees, in the light of eternal truth, the utter shallowness and worthlessness of worldly pride and pretense, and, cognizant of the fact that no amount of tolerance will cure the evil, is moved to awaken humility with a sharp rebuke. That evening, President Woodruff relates, he and David went to a stream of clear water below the house, and washed their hands and feet as the Lord directs, and bore testimony against those wicked men. VI. David's personal appearance--Healing of Abraham O. Smoot--Margaret Tittle healed--Prophecy at Paris, Tennessee--Journey to Far West--Visits Kirtland during the great apostasy--Chosen to Presidency in Missouri--Revelation--Expresses a wish to die as a martyr. Probably the description of David's personal appearance with which the most of those who knew him in life agree, is that given by President Abraham O. Smoot, who says he was about six feet one inch in height, stoutly built, though not fleshy, and of a dark complexion, with piercing black eyes. As to disposition, President Smoot describes him as jovial, qualifying his expression, however, with the closing remark: "His jokes, though, were pretty solid." At one time while traveling with David, Abraham O. Smoot, then little more than a boy, became so sick he could sit on his horse no longer. Stopping at the house of an atheist, Brother Smoot was put to bed, and David assisted their hostess to prepare the sick man some warm drinks. His companion receiving no relief, David obtained permission to "attend prayers," and kneeling down by the bedside he laid his hands upon the sick man's head and asked the Lord to heal him. "Every bit of pain left me," said Brother Smoot, in relating the incident, "in the twinkling of an eye." It was just following this remark that President Smoot said: "I don't recollect that he ever failed in his importuning to heal the sick." Once, when David and Wilford Woodruff were traveling together, they were called to the bedside of a sick woman, Margaret Tittle, who lay at the point of death. Preaching the Gospel to her, David received a promise that if healed she would be baptized. After being administered to by the servants of the Lord, she was restored to perfect health instantly, when she refused baptism. They told her she was acting a dangerous part and would again be attacked if she did not repent. Returning that way in a few days, they found her very low again, when she again promised, but this time with more sincerity, for after being healed the second time, she was led into the water and baptized, by Wilford Woodruff. On August 20th, David preached at the house of Randolph Alexander, and after meeting baptized him and his wife. The spirit of mobocracy seemed always to have aroused in David all the resentment of which he was capable. At one time while holding a meeting in Pads, Tennessee, as related by President Woodruff, a mob gathered in the place of meeting with threats of violence. Instead, however, of being intimidated by their presence, David denounced their undertaking in the most unmeasured terms and in the spirit of prophecy, though the fulfillment in the Civil War was then more than twenty-five years away, predicted: "Before you die some of you will see the streets of Paris run with the blood of its own citizens." How fearfully this prophecy was fulfilled in the capture of Paris in 1862 by General Morgan, during his famous raid through Kentucky and Tennessee! Early in September, the seven branches of the Church in Kentucky and Tennessee, representing one hundred and thirty-three members, assembled in conference on Damon's Creek, Calloway County, Kentucky, Thomas B. Marsh, as President of the Twelve Apostles, presiding. On the third day of the conference, David preached on repentance and baptism, and at the close of the meeting, five persons came forward and asked to be baptized. Directly after conference, David with his wife took leave of the Saints and his fellow laborers, and returned in safety with Thomas B. Marsh and companion, Elisha H. Groves, to Missouri. In leaving the field of his labors of the past six months, in company with Elisha H. Groves, who had first conferred upon him authority to enter the missionary field, it was but natural that David should retrospectively contemplate the work to which his life had been so wholly given over since that lonely ride through the woods from Michigan to Indiana. His first disappointing missionary labors among his friends and acquaintances in Michigan, when he expected all of them to rejoice with him in the great light newly burst upon the world; the first visit to the Prophet Joseph, followed by the two successive missions in the East; his winter's journey with William D. Pratt; his labors in Missouri and in the South; his ordination to the Apostleship with the wonderful feast of blessings and endowments that followed; the return to the South, just terminated all these reflections crowded upon him with all their accompanying memories of toil and privation, with all the accompanying memories of the powers and blessings the Lord had bestowed upon him; and there was no room in his soul for anything but gratitude. Not only so, but there was a more settled resolution to persevere to the end; and it was probably on this journey back to Missouri that in David's mind the nature of that end was predetermined. Upon his return to Missouri, after an absence of two years, David found not a few marks of progress in the condition of the Saints. A new town had been laid out called Far West, into which the people were gathering from every quarter. Efforts were being made to purchase all the land in the newly created County of Caldwell, and it was to gather means for this purpose that President Thomas B. Marsh had made his recent visit into Kentucky. Locating on a single lot in the northwest part of town given him by the Saints, David soon had a plain log house erected, and from that time he devoted himself entirely to the welfare of the Church. His zeal in spreading the truth abroad, was not surpassed by that manifested in its defense at home. Early in the spring of 1837, David preferred charges before the High Council in Zion against Lyman Wight for teaching false doctrine. At the trial in Far West on April 24th the charges were sustained, the proper acknowledgements soon after accepted by the Saints and harmony restored. The incident illustrates the disinterestedness and manliness of David's character, for his action in this matter seems only to have drawn closer the ties of confidence and friendship existing between himself and his commanding officer in the militia, Colonel Lyman Wight. In June, in company with Thomas B. Marsh and William D. Pratt, David, responding to a call for a meeting of the Twelve, took a mission through the intervening States to Kirtland, where they arrived in the midst of the great apostasy. Here was need of all the courage he could command, for it was a time to test the integrity of the strongest. Deception and fraud and darkness had overcome his close friend and brother-in-law, Warren Parrish, who tried by every means in his power to turn David himself against the Prophet; and the downfall of his brethren at that time was one of the greatest sorrows of David's life. Not long after the conference at Kirtland in September, 1837, David returned to Far West. The spirit of the apostasy soon spreading into Missouri, it was found necessary to displace the three Presidents, David Whitmer, John Whitmer and W. W. Phelps. In consequence, Thomas B. Marsh and David W. Patten were, on February 10th, sustained as temporary Presidents of the Church in Missouri, pending the arrival of the Prophet Joseph Smith from Kirtland. At the coming of the Prophet, March 14th, 1838, a conference was called, at which three weeks later, Thomas B. Marsh was chosen President in Missouri, and David W. Patten and Brigham Young his assistants. Shortly after, on April 17, 1838, the following revelation was received through the Prophet Joseph Smith: "1. Verily thus said the Lord, it is wisdom in my servant David W. Patten, that he settle up all his business as soon as he possibly can, and make a disposition of his merchandise, that he may perform a mission unto me next spring, in company with others, even Twelve, including himself, to testify of my name, and bear glad tidings unto the world. "2. For verily thus saith the Lord, that inasmuch as there are those among you who deny my name, others shall be planted in their stead, and receive bishopric. Amen."--Doc. and Cov. Sec. 114. It was probably this revelation that occasioned a conversation between the Prophet and David, reported by Wilford Woodruff. David made known to the Prophet that he had asked the Lord to let him die the death of a martyr, at which the Prophet, greatly moved, expressed extreme sorrow, "for," said he to David, "when a man of your faith asks the Lord for anything, he generally gets it." VII. Visits Adam-ondi-Ahman--Address to the Saints--Spirit of mobocracy in Missouri--David known as "Captain Fear Not"--Calms a storm--Mobocracy and treason--David succeeds to the Presidency of Twelve. In May, David left Far West with the Prophet Joseph and party to lay off a Stake of Zion to the north of them. It was on this trip that Adam's altar was discovered, at Adam-ondi-Ahman, where a revelation was given through the Prophet as follows: "1. Adam-ondi-Ahman, because, said he, it is a place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel the Prophet."--Doc. and Cov. Sec. 116. In his official capacity, David issued an epistle to the Saints through the Elder's Journal, under date of July, 1838, into which, notwithstanding the imperfect typography as here copied, there is breathed a spirit of concern for the welfare of the people of God, equalled only by that of integrity in defense of the Prophet Joseph Smith. To the Saints abroad: Dear Brethren and Sisters: Whereas, many have taken into hand to set forth the order of the Kingdom of God on earth, and have testified of the grace of God, as given unto them, to publish unto you, I also feel it my duty to write unto you, touching the grace of God given unto me, to youward; concerning the dispensation we have received; which is the greatest of all dispensations--And has been spoken of by the mouths of all the holy prophets since the word began. In this, my communication to you, I design to notice some of these prophecies. Now the Apostle Paul says on this wise, "For I would not, brethren, that you should be ignorant of this mystery, (lest you should be wise in your own conceit), that blindness in part has happened unto Israel, until the fulness of the Gentiles be come in. And so all Israel shall be saved; as is written. There shall come out of Zion a deliverer, and shall turn away ungodliness from Jacob." What is that he says? "For I would not have you ignorant." Ignorant of what? Why of this mystery, that blindness in part had happened unto Israel. And to what end? Why, that salvation might come unto the Gentiles.--See the 12th and 13th verses of this chapter (11) to the Romans. Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fulness? "For I speak to you Gentiles, inasmuch as I am the apostle to the Gentiles, I magnify mine office." Now, we are to understand the apostle, as speaking of the return of Israel, when he said "how much more their fulness," in their return. "For I would not have you ignorant concerning this matter," that blindness will depart, from them in the day that the fulness of the Gentiles is come in, and the reason is very obvious, because it is said, that out of Zion shall come the deliverer; and for what cause? Why that the word of God might be fulfilled. This deliverer might, through the mercy of God, turn away ungodliness from Jacob. This work evidently commences at the time God begins to take the darkness from the minds of Israel, for this will be the work of God by the deliverer, for he shall turn away ungodliness from the whole family of Jacob. "For this is my covenant with them, when I shall take away their sins." Now them, we can see that this deliverer is a kind of harbinger or forerunner, that is, one that is sent to prepare the way for another. And this deliverer is such a one, for he comes to turn away ungodliness from Jacob. Consequently he must receive a dispensation and authority suitable to his calling, or he could not turn away ungodliness from Jacob, nor fulfill the scripture. But the words of the prophets must be fulfilled. And in order to do this, to this messenger must be given the dispensation of the fulness of times according to the prophets. For Paul says again, in speaking of the dispensation of the fulness of times; Ephesians 1, 9: "Having made known unto us the mystery of his will according to his good pleasure, which he has purposed in himself, that in the dispensation of the fulness of times, he might gather together in one all things in Christ, both which are in Heaven and which are on earth, even in him." And Isaiah says in the 11th chapter and 11th verse, "And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people." Now, this is the time that the deliverer shall come out of Zion, and turn away ungodliness from the house of Israel. Now the Lord has said that he would set his hand the second time and we ask for what? but to recover the house of Israel. From what have they fallen? most assuredly they had broken the covenant, that God had made with their fathers, and through their fathers with them. For Paul says, Romans, 11: 19, 20: "Thou wilt say then, the branches were broken off, that I might be grafted in. Well, because of unbelief they were broken off, and thou standest by faith. Be not high minded, but fear." Now it is evident, that the Jews did forsake the Lord, and by that means broke the covenant, and now we see the need of the Lord's setting his hand the second time to gather his people, according to Eph. 1:10, "That the dispensation of the fulness of times," etc. Now I ask, What is a dispensation? I answer, it is power and authority to dispense the word of God, and to administer in all the ordinances thereof. This is what we are to understand by it, for no man ever had the Holy Ghost to deliver the Gospel, or to prophesy of things to come, but had liberty to fulfill his mission; consequently, the argument is clear, for it proves itself; nevertheless, I will call on the scriptures to prove the assertion. Ephesians 3:2, "If ye have heard of the dispensation of the grace of God, which is given me to you ward. How that by revelation he made known unto me the mystery; as I wrote in a few words." And also in Colossians 1:25: "Wherefore I am made a minister, according to the dispensation of God which is given to me for you to fulfill the words of God." It is evident then, that the dispensation given the apostle, came to him by revelation from God. Then by this we may understand, in some degree, the power by which he spake, as also the dispensation of the fulness of times. Now, this at first thought, would appear very small to some, who are not acquainted with the order of God from the beginning; but when we take into consideration the plan of God for the salvation of the world, we can readily see that plan carried out most faithfully in all its bearings. See after the fall of Adam, the plan of salvation was made known to him of God himself; who in like manner, in the meridian of time revealed the same, in sending his first begotten Son, Jesus Christ: who also revealed the same to the apostles, and God raised him from the dead to perfect that plan. And the apostles were made special witnesses of that plan; and testified that "in the dispensation of the fulness of times, that God would gather together in one, all things in Christ, whether they be things in Heaven, or things on earth." Now the thing to be known is, what the fulness of times means, or the extent and authority thereof. It means this, that the dispensation of the fulness of times is made up of all the dispensations that ever have been given since the world began until this time. Unto Adam first was given a dispensation. It is well known that God spake to him with his own voice in the garden, and gave him the promise of the Messiah. And unto Noah also was a dispensation given. For Jesus, said, "As it was in the days of Noah, so shall it be at the coming of the son of man." And as the righteous were saved then, and the wicked destroyed, so it will be now. And from Noah to Abraham; and from Abraham to Moses; and from Moses to Elias; and from Elias to John the Baptist; and from John to Jesus; and from Jesus to Peter, James and John. The apostles all having received in their time, a dispensation by revelation from God, to accomplish the great scheme of restitution, spoken of by all the Holy Prophets since the world began, the end of which is the dispensation of the fulness of times. In the which, all things shall be fulfilled, that have been spoken of since the word was made. Now the question is, unto whom is this dispensation to be given? or by whom to be revealed? The answer is, to the deliverer that was to have come out of Zion, and given to him by the angel of God. Rev. 14:7. "And I saw another angel flying in the midst of Heaven, having the everlasting gospel to preach to them that dwell on the earth, and to every nation, kindred, tongue and people, saying with a loud voice, fear God, and give glory to him for the hour of his judgement is come; worship him, that made heaven, and earth, and sea, and the fountains of water." Now observe, this angel delivers the gospel to man on the earth, and that too when the hour of the judgements of God had come on the generation, in the which the Lord should set his hand the second time, as stated above. Now we have learned that this deliverer must be clothed with the power of all the other dispensations, or it could not be called the fulness of times, for this is what it means, that all things shall be revealed, both in Heaven and on earth. For the Lord said, there was nothing secret that should not be revealed, or hid that should not come abroad, and be proclaimed upon the housetop. And this may, with propriety, be called the fulness of times. The authority connected with the ordinances, renders the time very desirable to the man of God, and renders him happy, amidst all his trials, and afflictions. To such a one, through the grace of God, we are indebted for this dispensation, as given by the angel of the Lord. But to what tribe of Israel was it to be given? We answer, to Ephraim, because to him were the greater blessings given. For the Lord said through his father, Joseph: "A seer shall the Lord raise up of the fruit of my loins; yea, he truly said; Thus saith the Lord, a choice Seer will I raise up out of the fruit of thy loins, and he shall be esteemed highly; and unto him will I give commandment, that he shall do a work for the fruit of thy loins his brethren, which shall be of great worth unto them, even to the bringing of them, to the knowledge of the covenants which I made with their fathers. And I will give unto him a commandment that he shall do no other work, save the work which I shall command him; and I will make him great in mine eyes, for he shall do my work, and he shall be great like unto Moses; and out of weakness he shall be made strong, in that day when my work shall commence among all people, unto the restoring of the house of Israel, saith the Lord." And thus prophesied Joseph, saying, "Behold, that seer will the Lord bless, and they that seek to destroy him shall be confounded. Behold, I am sure of the fulfillment of this promise, and his name shall be called after me; and it shall be after the name of his father; and he shall be like unto me, for the thing which the Lord shall bring forth by his hand by the power of the Father, shall bring my people unto salvation." Thus prophesied Joseph--"I am sure of this thing, even as I am sure of the promise of Moses." 2nd Book of Nephi, 2nd chapter. And again, Jesus says, as recorded in the Book of Mormon, 526th page, 2nd edition: "Behold my servant shall deal prudently; he shall be exalted, and shall be esteemed, and be very high. As many as were astonished at thee, so shall he sprinkle many nations. Kings shall shut their mouths at him, for that which had been told them shall they see; and that which they had not heard shall they consider." Upon this servant is bestowed the keys of the dispensation of the fullness of times. That from him, the Priesthood of God, through our Lord Jesus Christ, might be given to many, and the order of this dispensation established on the earth. And to the church he has said by commandment--(See Book of Covenants, 46th section, 2nd paragraph) "Wherefore, meaning the church, thou shalt give heed unto all his words, and commandments, which he shall give unto you as he receiveth them, walking in all holiness before me; for his word ye shall receive as from mine own mouth; in all patience and faith, for by doing these things the gates of hell shall not prevail against you." Now, my readers, you can see in some degree, the grace given unto this man of God to uswards. That we, by the great mercy of God, should receive from under his hand, the gospel of Jesus Christ, and having the promise of partaking of the fruit of the vine, on the earth with him, and with the holy prophets and patriarchs, our fathers. For these holy men are angels now. And these are they, who make the fullness of times complete with us. And they who sin against this authority given to him (the before mentioned man of God) sin not against him only, but against Moroni, who holds the keys of the stick of Ephraim. And also against Elias, who holds the keys of the bringing to pass the restitution of all things. And also John, the son of Zacharias, which Zacharias Elias visited, and gave promise that he should have a son, and his name should be John, and he should be filled with the spirit of Elias, "which John I have sent unto you, my servant Joseph Smith and Oliver Cowdery, to ordain you to this first Priesthood even as Aaron," and also Elijah who holds the keys of committing the power, to turn the hearts of the fathers to the children, and the hearts of the children to the fathers, that the whole earth may not be smitten with a curse. And also Joseph, and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain. And also Michael or Adam, the father of all, the Prince of all, the Ancient of Days. And also "Peter and James and John, whom I have sent unto you, by whom I have ordained you, and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry, and of the same things I revealed unto you: unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last time, and for the fullness of times, in the which I will gather together in one all things, both which are in heaven and which are on earth." Therefore, brethren, beware concerning yourselves, that you sin not against the authority of this dispensation, nor think lightly of those whom God has counted worthy of so great a calling, and for whose sake he hath made them servants unto you, that you might be made heirs of God, to inherit so great a blessing, and be prepared for the grand assembly, and sit there with the ancient of days, even Adam, our father, who shall come to prepare you for the coming of Jesus Christ, our Lord: for the time is at hand, therefore, gather up your effects and gather together upon the land which the Lord has appointed for your safety. David W. Patten The summer of 1838, found the Saints gathered into Far West, and located in the surrounding settlements, to the number of not less than twelve thousand souls. The old spirit of mobocracy began to show itself again. An occasion was afforded for an outbreak by the August election at Gallatin in Caldwell County, where the Saints were unlawfully prevented from voting. From that time forward until their banishment from the State the following winter, the Saints in the outlying settlements and on their farms, were kept in constant fear. Bands of lawless men roamed the country over, destroying crops, burning houses, ravishing women, and driving the objects of their hatred into Far West, their only place of safety. Wherever assistance or defense was needed, Apostle David W. Patten was to the rescue among the foremost, and his bravery soon won for him the title of "Captain Fear Not." In his presence the oppressed found a champion, and at his approach the wicked were filled with terror. About the middle of October David was placed in command of nearly sixty men, and ordered to disperse a mob in the vicinity of Gallatin. Of this expedition it is recorded: "When Patten's company came in sight of Gallatin, he found a body of the mob, about one hundred strong, who were amusing themselves by mocking, and in various ways tantalizing a number of the Saints whom they had captured. Seeing the approach of Patten's men, and knowing the determination of the leader, the mob broke and ran in the greatest confusion, leaving their prisoners behind them." Probably the last manifestation of David's power with the Lord, at any rate the last of which any account is given, occurred about this time. With others he had gone to the relief of an isolated family in the line of the mob's course, and had found the mother with several children homeless and destitute. Painfully the party were making their way on foot to Far West across the prairie, when from the fright she had received, the mother, in a delicate condition before, was threatened with severe sickness. To add to the distressing situation, a heavy storm seemed impending and the rain commenced to descend. Always full of sympathy for the sorrowing, David at once called the party to a momentary halt, and, stepping aside into the tall grass, he commanded the storm to cease until the woman should be conveyed to a place of shelter. Immediately, it is related, the rain was stayed, the sky began to clear, and the party went forward to their destination without further hindrance or discomfort. Of the terrible conditions now confronting the Church Bishop Orson F. Whitney writes: "The fall and winter of 1838, was one of the darkest periods of Church history. Mobocracy on one hand, and apostasy on the other, dealt the cause of God cruel blows, such as no human work could have hoped to withstand. The tempest of persecution, briefly lulled, burst forth with tenfold fury; no longer a city or county--a whole State rose in arms against God's people, bent upon their destruction. 'The dogs of war' were loosed upon the helpless Saints, and murder and rapine held high carnival amid the smoking ruins of peaceful homes and ravaged fields. "Then fell the mask from the face of hypocrisy. Treason betrayed itself. Apostles, Presidents, and Elders fell from the faith and joined hands with the robbers and murderers of their brethren. Satan laughed! The very mouth of hell seemed opening to engulf the Kingdom which He who cannot lie has sworn shall stand forever." We quote President George Q. Cannon: "Unable to bear the pressure and to face the terrors of the times, Thomas B. Marsh had apostatized and had joined with McLellin and other evil men to act the part of Judas against the Prophet. The faith of others also failed, and, thinking by apostasy to save themselves from the destruction which seemed impending, they came out against Joseph and the Church and went over to their enemies." Such was the condition of the Church, when Apostle David W. Patten, then the senior member and President of the Quorum of the Twelve Apostles, performed the last heroic act of his noble career. VIII. His last call to arms--Battle of Crooked river--David mortally wounded--The closing scene--Wilford Woodruff's testimony--Testimony of the Prophet Joseph--His place behind the veil revealed. On the 24th of October, a messenger came into Far West bringing news of a band of invaders under command of Rev. Samuel Bogart, who had boasted that, if he had good luck in meeting Neil Gillum, another mobocrat leader, he would give Far West thunder and lightning before noon next day. Joseph Holbrook and David Judah were at once dispatched to watch the movements of the despoilers. Near midnight these brethren returned, and reported that the mob, after plundering the house of Father Pinkham, west of the city, had made prisoners of Nathan Pinkham, William Seely and Addison Green, whom they had declared their intentions to kill that night. "On hearing the report," the Prophet Joseph Smith records, "Judge Higbee, the first Judge of the county, ordered Lieutenant Colonel Hinkle, the highest officer in command in Far West, to send out a company to disperse the mob and retake their prisoners whom it was reported, they intended to murder that night. "The trumpet sounded, and the brethren were assembled on the Public Square about midnight, when the facts were stated, and about seventy-five volunteered to obey the Judge's order, under command of David W. Patten, who immediately commenced their march on horseback, hoping to surprise and scatter the camp, retake the prisoners, and prevent the attack threatened upon Far West, without the loss of blood." Apostle Parley P. Pratt, who was among the volunteers, thus graphically describes that midnight march: "The company was soon under way, having to ride through extensive prairies, a distance of some twelve miles. The night was dark, the distant plains far and wide were illuminated by blazing fires, immense columns of smoke were seen rising in awful majesty, as if the world was on fire. This scene of grandeur can only be comprehended by those acquainted with the scenes of prairie burning; as the fire sweeps over millions of acres of dry grass in the fall season, and leaves a smooth surface divested of all vegetation. "A thousand meteors blazing in the distance like the camp fires of some war host, threw a fitful gleam of light upon the distant sky, which many might have mistaken for the Aurora Borealis. This scene, added to the silence of the midnight, the rumbling sound of the tramping steeds, over the hard and dried surface of the plain, the clanking of the swords in their scabbards, the occasional gleam of bright armour in the flickering firelight, the gloom of surrounding darkness, and the unknown destiny of the expedition, or even of the people who sent it forth all combined to impress the mind with deep and solemn thought, and to throw a romantic vision over the imagination, which is not often experienced, except in the poet's dream, or in the wild imagery of sleeping fancy. "In this solemn procession we moved on for some two hours, when it was supposed we were in the neighborhood of danger." Dismounting here the company tied their horses to the field fence of Randolph McDonald, and, leaving a few men to guard the horses, proceeded on foot across the country by three different routes to the "Field house," where it was thought the mob were encamped. David, with a third of the party, took the way around the field to the right, sending Apostle Charles C. Rich, in charge of another company, to the left; while a third, under James Durfee, went directly across. All were to meet at the house of Mr. Field and take the enemy by surprise. When the forces reached the point of meeting, however, no foe was in sight. It was now concluded that the mob must have camped at the ford below on Crooked river, and after a short exhortation from Captain Patten to trust in the Lord for victory, a march was ordered along the road to that point. As the party neared the river in the early morning just at day-break, a voice was heard calling, "Who comes there?" and at the same instant a shot was fired, when a young man, P. O'Bannion, reeled and fell from the ranks mortally wounded. Captain Patten at once ordered a charge and the company rushed forward only to see two men, who had been on guard, running into the camp of the enemy on the river bank below. Immediately all was confusion in the camp, but it was still so dark that nothing could be seen with distinctness by the brethren looking to the west, while their forms could be clearly outlined in the eastern light by the mob, who were soon in position behind the river bank below. David had just ranged his company in line, not more than fifty yards from the camp, when a deadly fire was opened upon them from behind the embankment. An answering fire was immediately ordered and with the watch-word "God and liberty," on his lips, David, ordering a charge, ran forward. The mob fled in confusion before the rush that followed and the field was quickly won; but as David led the pursuit down the river bank, a mobber who had taken refuge behind a tree for a momentary pause before taking to the river, turned and shot him in the abdomen. The mob routed, his brethren gathered about their wounded leader in deepest sorrow, and everything possible was done to minister to his comfort. Word was dispatched to Far West for medical assistance to meet the party, the wagons of the mob were pressed into service, and the victorious, but sorrow-stricken company took up their dreary march toward Far West. Seven of the brethren were wounded, and one, Gideon Carter, had been killed outright. After riding a few miles in a wagon, David's suffering became so intense he was placed on a litter and carded by his brethren. Without delay, on receiving the mournful intelligence, the Prophet Joseph Smith with his brother Hyrum, Apostle Heber C. Kimball and Elder Amasa M. Lyman, with others, as also David's grief-stricken wife, made all haste to meet the sorrowful cavalcade. President Heber C. Kimball describes the closing scene: "Immediately on receiving the intelligence that Brother Patten was wounded, I hastened to see him and found him in great pain, but still he was glad to see me; he was conveyed about four miles to the house of Brother Stephen Winchester; during his removal his sufferings were so excruciating that he frequently desired us to lay him down that he might die; but being desirous to get him out of the reach of the mob, we prevailed upon him to let us carry him among his friends. We carried him on a kind of bier, fixed up from poles. "Although he had medical assistance, his wound was such that there was no hope entertained of his recovery, and this he was perfectly aware of. In this situation, while the shades of time were lowering, and eternity with all its realities opening to his view, he bore a strong testimony to the truth of the work of the Lord, and the religion he had espoused. He was perfectly sensible and collected until he breathed his last, which occurred at about ten o'clock in the evening. Stephen Winchester, Brother Patten's wife, Bathsheba W. Bigler, with several of her father's family were present at David's death. "The principles of the Gospel which were so precious to him before, afforded him that support and consolation at the time of his departure, which deprived death of its sting and horror. Speaking of those who had fallen from their steadfastness, he exclaimed, 'O that they were in my situation! For I feel that I have kept the faith, I have finished my course, henceforth there is laid up for me a crown, which the Lord, the righteous Judge, will give me.' Speaking to his beloved wife, he said, 'Whatever you do else, O do not deny the faith.' He all the time expressed a great desire to depart. I said to him, 'Brother David, when you get home, I want you to remember me.' He replied, 'I will.' At this time his sight was gone. A few minutes before he died, he prayed as follows, 'Father, I ask Thee in the name of Jesus Christ, that thou wouldst release my spirit, and receive it unto Thyself.' And he then said to those who surrounded his dying bed, 'Brethren, you have held me by your faith, but do give me up, and let me go, I beseech you.' We accordingly committed him to God, and he soon breathed his last, and slept in Jesus without a groan. "This was the death of one who was an honor to the Church, and, a blessing to the Saints; and whose faith, virtue and diligence in the cause of truth will be had in remembrance by the Church of Jesus Christ from generation to generation. It was a painful way to be deprived of the labors of this worthy servant of Christ, and it cast a gloom upon the Saints; yet the glorious and sealing testimony which he bore of his acceptance with heaven and the truth of the Gospel was a matter of joy and satisfaction, not only to his immediate friends, but to the Saints at large." Of the death of his friend, President Wilford Woodruff writes: "Thus fell the noble David W. Patten as a martyr for the cause of God and he will receive a martyr's crown. He was valiant in the testimony of Jesus Christ while he lived upon the earth. He was a man of great faith and the power of God was with him. He was brave to a fault, even too brave to be preserved. He apparently had no fear of man about him. "Many of the sick were healed and devils cast out under his administration." In closing his account of the tragedy, the Prophet Joseph says: "Brother David W. Patten was a very worthy man, beloved by all good men who knew him. He was one of the Twelve Apostles, and died as he lived, a man of God, and strong in the faith of a glorious resurrection, in a world where mobs will have no power or place." With David's wish, formerly expressed to him, to die as a martyr, no doubt in mind, the Prophet Joseph, at the funeral on October 27, 1838, pointing to his lifeless body, testified: "There lies a man that has done just as he said he would--he has laid down his life for his friends." And one mightier has said: "Greater love hath no man than this, that a man lay down his life for his friend." A fit ending of a glorious career! The remains were laid to rest with military honors at Far West, and the grave is now unmarked and unknown, but of the noble spirit, the Lord, in a revelation a few years subsequent to his departure, vouchsafed this intelligence: "David Patten I have taken unto myself; behold, his Priesthood no man taketh from him; but verily I say unto you, another may be appointed unto the same calling." And again, in speaking of Lyman Wight, who succeeded David in the Apostleship, the Lord says: "That when he shall finish his work, that I may receive him unto myself, even as I did my servant David Patten, who is with me at this time." If, then, to repeat, we say that great men are the Lord's object lessons to the world by whom He holds out to mankind the truths committed to their generation, what of the life before us? From the time David heard of the Gospel, his earnest nature entered with full purpose of heart upon the work he was sent from the courts on high to perform, his whole soul was given over to faithfully bearing the message of his life: GOD GIVES US ALL THE POWER WE HAVE, and though in the one desire to give his life as a martyr, it may be said he fell short of the ideal: THY WILL NOT MINE BE DONE; yet, without a doubt, in making up the roll of his noble and great ones, Time will place next to those of the Prophet and Patriarch martyrs, Joseph and Hyrum Smith, the name of the first Apostolic martyr, David W. Patten. 
56684	----	The Lectures on Faith LECTURE FIRST On the Doctrine of the Church of the Latter Day Saints. Of Faith. Section 1. 1. Faith being the first principle in revealed religion, and the foundation of all righteousness, necessarily claims the first place in a course of lectures which are designed to unfold to the understanding the doctrine of Jesus Christ. 2. In presenting the subject of faith, we shall observe the following order-- 3. first, faith itself--what it is. 4. Secondly, the object on which it rests. And, 5. Thirdly, the effects which flow from it. 6. Agreeable to this order we have first to show what faith is. 7. The author of the epistle to the Hebrews, in the eleventh chapter of that epistle and first verse, gives the following definition of the word faith: 8. Now faith is the substance (assurance) of things hoped for, the evidence of things not seen. 9. From this we learn that faith is the assurance which men have of the existence of things which they have not seen, and the principle of action in all intelligent beings. 10. If men were duly to consider themselves, and turn their thoughts and reflections to the operations of their own minds, they would readily discover that it is faith, and faith only, which is the moving cause of all action in them; that without it both mind and body would be in a state of inactivity, and all their exertions would cease, both physical and mental. 11. Were this class to go back and reflect upon the history of their lives, from the period of their first recollection, and ask themselves what principle excited them to action, or what gave them energy and activity in all their lawful avocations, callings, and pursuits, what would be the answer?--Would it not be that it was the assurance which they had of the existence of things which they had not seen as yet? Was it not the hope which you had, in consequence of your belief in the existence of unseen things, which stimulated you to action and exertion in order to obtain them? Are you not dependent on your faith, or belief, for the acquisition of all knowledge, wisdom, and intelligence? Would you exert yourselves to obtain wisdom and intelligence, unless you did believe that you could obtain them? Would you have ever sown, if you had not believed that you would reap? Would you have ever planted, if you had not believed that you would gather? Would you have ever asked, unless you had believed that you would receive? Would you have ever sought, unless you had believed that you would have found? Or, would you have ever knocked, unless you had believed that it would have been opened unto you? In a word, is there anything that you would have done, either physical or mental, if you had not previously believed? Are not all your exertions, of every kind, dependent on your faith? Or, may we not ask, what have you, or what do you possess, which you have not obtained by reason of your faith? Your food, your raiment, your lodgings, are they not all by reason of your faith? Reflect, and ask yourselves if these things are not so. Turn your thoughts on your own minds, and see if faith is not the moving cause of all action in yourselves; and, if the moving cause in you, is it not in all other intelligent beings? 12. And as faith is the moving cause of all action in temporal concerns, so it is in spiritual; for the Savior has said, and that truly, that he that _believeth_ and is baptized, shall be saved. Mark 16:16. 13. As we receive by faith, all temporal blessings that we do receive, so we, in like manner, receive by faith all spiritual blessings, that we do receive. But faith is not only the principle of action, but of power also, in all intelligent beings whether in heaven or on earth. Thus says the author of the epistle to the Hebrews, 11:3: 14. Through faith we understand that the worlds were framed by the word of God: so that things which are seen were not made of things which do appear. 15. By this we understand that the principle of power, which existed in the bosom of God, by which the worlds were framed, was faith; and that it is by reason of this principle of power existing in the Deity, that all created things exist--so that all things in heaven, on earth, or under the earth, exist by reason of faith as it existed in HIM. 16. Had it not been for the principle of faith the worlds would never have been framed, neither would man have been formed of the dust--It is the principle by which Jehovah works, and through which he exercises power over all temporal as well as eternal things. Take this principle or attribute, (for it is an attribute) from the Deity and he would cease to exist. 17. Who cannot see, that if God framed the worlds by faith, that it is by faith that he exercises power over them, and that faith is the principle of power? And if the principle of power, it must be so in man as well as in the Deity? This is the testimony of all the sacred writers, and the lesson which they have been endeavouring to teach to man. 18. The Saviour says Matthew 17:19,20, in explaining the reason why the disciples could not cast out the devil, that it was because of their unbelief: For verily I say unto you, said he, if ye have faith as a grain of mustard--seed, ye shall say unto this mountain, Remove hence to you yonder place! and it shall remove: and nothing shall be impossible unto you. 19. Moroni, while abridging and compiling the record of his fathers, has given us the following account of faith as the principle of power: He says, page 563, that it was the faith of Alma and Amulek which caused the walls of the prison to be rent, as recorded on the 264th page; that it was the faith of Nephi and Lehi which caused a change to be wrought upon the hearts of the Lamanites, when they were immersed with the Holy Spirit, and with fire, as seen on the 421st page; and that it was by faith that the mountain Zerin was removed, when the brother of Jared spake in the name of the Lord. See also 565th page. 20. In addition to this we are told in Hebrews 11:32,33,34,35, that Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets, through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens, and that women received their dead raised to life again, &c., &c. 21. Also, Joshua, in the sight of all Israel, bade the sun and moon to stand still, and it was done. Josh. 10:12. 22. We here understand, that the sacred writers say, that all these things were done by faith--It was by faith that the worlds were framed--God spake, chaos heard, and worlds came into order, by reason of the faith there was in HIM. So with man also--he spake by faith in the name of God, and the sun stood still, the moon obeyed, mountains removed, prisons fell, lions' mouths were closed, the human heart lost its enmity, fire its violence, armies their power, the sword its terror, and death its dominion; and all this by reason of the faith which was in him. 23. Had it not been for the faith which was in men, they might have spoken to the sun, the moon, the mountains, prisons, the human heart, fire, armies, the sword, or to death in vain! 24. Faith, then, is the first great governing principle which has power, dominion, and authority over all things; by it they exist, by it they are upheld, by it they are changed, or by it they remain, agreeably to the will of God. Without it, there is no power, and without power there could be no creation, nor existence! OF THEOLOGY _Question_.--What is theology? _Answer_.--It is that revealed science which treats of the being and attributes of God--his relations to us--the dispensations of his providence--his will With respect to our actions--and his purposes with respect to our end. [Buck's Theological Dictionary, page 582]. Q. What is the first principle in this revealed science? A. Faith. [§ I. ¶ 1.] Q. Why is faith the first principle in this revealed science? A. Because it is the foundation of all righteousness. Heb 11:6. without faith it is impossible to please God. 1st John, 3:7 Little children, let no man deceive you: he that doeth righteousness, is righteous, even as he [God] is righteous. [§ I. ¶ 1.] Q. What arrangement should be followed in presenting the subject of faith? A. First, it should be shown what faith is. [§ I. ¶ 3.] Secondly, the object upon which it rests. [§ I. ¶ 4.] And, thirdly, the effects which flow from it. [§ I. ¶ 5.] Q. What is faith? A. It is the assurance of things hoped for, the evidence of things not seen (Heb 11:1); that is, it is the assurance we have of the existence of unseen things. And being the assurance which we have of the existence of unseen things, must be the principle of action in all intelligent beings. Heb. 11:3 Through faith we understand the worlds were framed by the word of God. [§ I. ¶ 8,9.] Q. How do you prove that faith is the principle of action in all intelligent beings? A. First, by duly considering the operations of my own mind; and, secondly, by the direct declaration of Scripture--Heb. 11:7 By faith Noah, being warned of things not seen as yet, moved with fear, prepared an ark to the saving of his house, by the which he condemned the world, and became heir of the righteousness which is by faith. Heb. 11:8. By faith Abraham, when he was called to go into a place which he should afterwards receive for an inheritance, obeyed, and he went out not knowing whither he went. Heb. 11:9 By faith he sojourned in the land of promise, as in a strange country, dwelling in tabernacles with Isaac and Jacob, the heirs with him of the same promise. Heb 11:27 By faith Moses forsook Egypt, not fearing the wrath of the king: for he endured as seeing him who is invisible. [§ I. ¶ 10,11.] Q. Is not faith the principle of action in spiritual things as well as in temporal? A. It is. Q. How do you prove it? A. Heb. 11:6 without faith it is impossible to please God. Mark 16:16 He that believeth and is baptized shall be saved. Rom. 4:16 Therefore it is of faith that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all--[§ I. ¶ 12,13.] Q. Is faith anything else beside the principle of action? A. It is. Q. What is it? A. It is the principle of power also. [§ I. ¶ 13.] Q. How do you prove it? A. First, it is the principle of power in the Deity as well as in man. Heb. 11:3 Through faith we understand that the worlds were framed by the word of God, so that things which are seen were not made of things which do appear.--[§ I. ¶ 14,15,16] Secondly, it is the principle of power in man also. Book of Mormon, page 264. Alma and Amulek are delivered from prison. Do. page 421. Nephi and Lehi, with the Lamanites, are immersed with the Spirit. Do. page 565. The mountain Zerin, by the faith of the brother of Jared, is removed. Josh. 10:12 Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand you still upon Gibeon, and you Moon, in the valley of Ajalon. Josh. 10:13 And the sun stood still, and the moon stayed, until the people had avenged themselves of their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. Mat. 17:19 Then came the disciples to Jesus apart, and said, Why could not we cast him out? Mat. 17:20. And Jesus said unto them, Because of your unbelief; for verily I say unto you, if ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.--Heb. 11:32 And what shall I say more? for the time would fail me to tell of Gideon, and of Barak, and of Samson, and of Jephthah, of David also, and Samuel, and of the prophets. Heb 11:34 who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens. Women received their dead raised to life again: and others were tortured, not accepting deliverance: that they might obtain a better resurrection. [§ I. ¶ 16,17,18,19,20,21,22.] Q. How would you define faith in its most unlimited sense? A. It is the first great governing principle which has power, dominion, and authority over all things. [§ I. ¶ 24.] Q. How do you convey to the understanding more clearly that faith is the first great governing principle which has power, dominion, and authority over all things? A. By it they exist, by it they are upheld, by it they are changed, or by it they remain, agreeable to the will of God; and without it there is no power, and without power there could be no creation, nor existence! [§ I. ¶ 24.] LECTURE SECOND. Of Faith. Section II. 1. Having shown in our previous lecture "faith itself--what it is," we shall proceed to show secondly the object on which it rests. 2. We here observe that God is the only supreme governor and independent being, in whom all fullness and perfection dwells; who is omnipotent, omnipresent, and omniscient; without beginning of days or end of life; and that in him every good gift and every good principle dwell; and that he is the Father of lights; In him the principle of faith dwells independently, and he is the object in whom the faith of all other rational and accountable beings center, for life and salvation. 3. In order to present this part of the subject in a clear and conspicuous point of light, it is necessary to go back and show the evidences which mankind have had, and the foundation on which these evidences are, or were based, since the creation, to believe in the existence of a God. 4. We do not mean those evidences which are manifested by the works of creation, which we daily behold with our natural eyes: we are sensible that, after a revelation of Jesus Christ, the works of creation, throughout their vast forms and varieties, clearly exhibit his eternal power and Godhead. Romans 1:20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead. But we mean those evidences by which the first thoughts were suggested to the mind of men that there was a God who created all things. 5. We shall now proceed to examine the situation of man at his first creation. Moses, the historian, has given us the following account of him in the first chap. of the book of Genesis, beginning with the 20th verse, and closing with the 30th. We copy from the New Translation: 6. And the Lord God said unto the Only Begotten, who was with him from the beginning, Let us make man in our image, after our likeness: and it was done. 7. And the Lord God said, Let them have dominion over the fishes of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creeps upon the earth. 8. So God created man in his own image, in the image of the Only Begotten created he him; male and female created I them. And God blessed them, and God said unto them Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. 9. And I, God, said unto man, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree in the which shall be the fruit of a tree yielding seed; to you it shall be for meat. 10. Again, Genesis 2:15,16,17,19,20: And the Lord God took the man, and put him into the garden of Eden, to dress it and to keep it. And the Lord God, commanded the man, saying, Of every tree of the garden you may freely eat: but of the tree of the knowledge of good and evil you shall not eat of it, neither shall you touch it, nevertheless, you may choose for yourself, for it is given unto you; but remember that I forbid it, for in the day that you eat thereof you shall surely die. 11. And out of the ground the Lord God formed every beast of the field, and every fowl of the air, and commanded that they should come unto Adam, to see what he would call them. * * * And whatsoever Adam called every living creature, that was the name thereof. And Adam gave names to all cattle, and to the fowl of the air, and to every beast of the field. 12. From the foregoing we learn man's situation at his first creation; the knowledge with which he was endowed, and the high and exalted station in which he was placed--lord, or governor of all things on earth, and at the same time enjoying communion and intercourse with his Maker, without a vail to separate between. We shall next proceed to examine the account given of his fall, and of his being driven out of the garden of Eden, and from the presence of the Lord. 13. Moses proceeds: And they [Adam and Eve] heard the voice of the Lord God, as they were walking in the garden in the cool of the day, and Adam and his wife went to hide themselves from the presence of the Lord God amongst the trees of the garden. And the Lord God called unto Adam, and said unto him, Where goest you? And he said, I heard your voice in the garden, and I was afraid, because I beheld that I was naked, and I hid myself. 14. And the Lord God, said unto Adam, 'Who told you that you were naked? Have you eaten of the tree whereof I told you you should not eat? If so, you should surely die?' And the man said, The woman whom you gave me, and commanded that she should remain with me, gave me of the fruit of the tree, and I did eat. 15. And I, the Lord God, said unto the woman, What is this thing which you hast done? And the woman said, The serpent beguiled me, and I did eat. 16. And again, the Lord said unto the woman, I will greatly multiply your sorrow, and your conception. In sorrow you shall bring forth children; and your desire shall be to your husband, and he shall rule over you. 17. And the Lord God said unto Adam, because you have hearkened unto the voice of your wife, and have eaten of the fruit of the tree of which I commanded yous, saying, You shall not eat of it! cursed shall be the ground for your sake; in sorrow you shall eat of it all the days of your life. Thorns also, and thistles shall it bring forth to you: and you shall eat the herb of the field. By the sweat of your face shall you eat bread, until you shall return unto the ground--for you shall surely die--for out of it you were taken: for dust you were, and unto dust you shall return. This was immediately followed by the fulfillment of what we previously said: Man was driven, or sent out of Eden. 18. Two important items are shown from the former quotations: First, after man was created, he was not left without intelligence, or understanding, to wander in darkness and spend an existence in ignorance and doubt--on the great and important point which effected his happiness,--as to the real fact by whom he was created, or unto whom he was amenable for his conduct. God conversed with him face to face: in his presence he was permitted to stand, and from his own mouth he was permitted to receive instruction--he heard his voice, walked before him, and gazed upon his glory--while intelligence burst upon his understanding, and enabled him to give names to the vast assemblage of his Maker's works. 19. Secondly, we have seen, that though man did transgress, his transgression did not deprive him of the previous knowledge with which he was endowed, relative to the existence and glory of his Creator; for no sooner did he hear his voice, than he sought to hide himself from his presence. 20. Having shown, then, in the first instance, that God began to converse with man, immediately after he "breathed into his nostrils the breath of life," and that he did not cease to manifest himself to him, even after his fall, we shall next proceed to show, that, though he was cast out from the garden of Eden, his knowledge of the existence of God was not lost, neither did God cease to manifest his will unto him. 21. We next proceed to present the account of the direct revelation which man received, after he was cast out of Eden, and further copy from the New Translation: 22. After Adam had been driven out of the garden, he began to till the earth, and to have dominion over all the beasts of the field, and to eat his bread by the sweat of his brow, as I the Lord had commanded him: and he called upon the name of the Lord, and so did Eve his wife also. And they heard the voice of the Lord from the way toward the garden of Eden, speaking unto them; and they saw him not, for they were shut out from his presence; and he gave unto them commandments that they should worship the Lord their God, and should offer the firstlings of their flocks for an offering unto the Lord. And Adam was obedient unto the commandments of the Lord. 23. And after many days an angel of the Lord appeared unto Adam, saying, Why do you offer sacrifices unto the Lord? And Adam said unto him, I know not; but the Lord commanded me to offer sacrifices. 24. And then the angel said unto him, This thing is a similitude of the sacrifice of the Only Begotten of the Father, who is full of grace and truth. And you shall do all that you do in the name of the Son: and you shall repent and call upon God in the name of the Son forever. And in that day the Holy Ghost fell upon Adam, and bore record of the Father and the Son. 25. This last quotation, or summary, shows this important fact, that though our first parents were driven out of the garden of Eden, and were even separated from the presence of God, by a vail, they still retained a knowledge of his existence, and that sufficiently to move them to call upon him. And further, that no sooner was the plan of redemption revealed to man, and he began to call upon God, than the Holy Spirit was given, bearing record of the Father and Son. 26. Moses also gives us an account, in the 4th of Genesis, of the transgression of Cain, and the righteousness of Abel, and of the revelations of God to them. He says: In process of time, Cain brought of the fruit of the ground, an offering unto the Lord.--And Abel also brought of the firstlings of his flock, and of the fat thereof. And the Lord had respect unto Abel, and to his offering: but unto Cain and to his offering he had not respect. Now Satan knew this, and it pleased him. And Cain was very wroth, and his countenance fell. And the Lord said unto Cain, Why are you angry? Why is your countenance fallen? If you do well, will you not be accepted?--And if you do not well, sin lieth at the door, and Satan desires to have you; and except you shall hearken unto my commandments, I will deliver you up: and it shall be unto you according to his desire. 27. And Cain went into the field, and talked with his brother Abel. And while they were in the field, Cain rose up against his brother Abel, and slew him. And Cain gloried in what he had done, saying, I am free; surely the flocks of my brother will now fall into my hands. 28. But the Lord said unto Cain, Where is Abel, your brother? And he said, I know not: am I my brother's keeper? And the Lord said, What have you done? the voice of your brother's blood cries unto me from the ground. And now, you shall be cursed from the earth which hath opened her mouth to receive your brother's blood from your hand. When you till the ground, it shall not henceforth yield unto you her strength. A fugitive and a vagabond you shall be in the earth. 29. And Cain said unto the Lord, Satan tempted me because of my brother's flocks. And I was angry: for his offering you accepted and mine was not: My punishment is greater than I can bear. Behold you have driven me out this day from the face of men, and from your face shall I be hid also; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass that he that findeth me will slay me because of mine iniquities, for these things are not hid from the Lord. And the Lord said unto him, Therefore, whoever slays Cain, vengeance shall be taken on him seven fold. And the Lord set a mark upon Cain, lest any finding him should kill him. 30. The object of the foregoing quotations is to show to this class the way by which mankind were first made acquainted with the existence of a God: that it was by a manifestation of God to man, and that God continued, after man's transgression to manifest himself to him and to his posterity; and, notwithstanding they were separated from his immediate presence, that they could not see his face, they continued to hear his voice. 31. Adam thus being made acquainted with God, communicated the knowledge which he had unto his posterity; and it was through this means that the thought was first suggested to their minds that there was a God. Which laid the foundation for the exercise of their faith, through which they could obtain a knowledge of his character and also of his glory. 32. Not only was there a manifestation made unto Adam of the existence of a God, but Moses informs us, as before quoted, that God condescended to talk with Cain after his great transgression, in slaying his brother, and that Cain knew that it was the Lord that was talking with him: so that when he was driven out from the presence of his brethren, he carried with him the knowledge of the existence of a God; and, through this means, doubtless, his posterity became acquainted with the fact that such a being existed. 33. From this we can see that the whole human family, in the early age of their existence, in all their different branches, had this knowledge disseminated among them; so that the existence of God became an object of faith, in the early age of the world. And the evidences which these men had of the existence of a God, was the testimony of their fathers in the first instance. 34. The reason why we have been thus particular on this part of our subject, is that this class may see by what means it was that God became an object of faith among men after the fall; and what it was that stirred up the faith of multitudes to feel after him; to search after a knowledge of his character, perfections and attributes, until they became extensively acquainted with him; and not only commune with him, and behold his glory, but be partakers of his power and stand in his presence. 35. Let this class mark particularly that the testimony which these men had of the existence of a God, was the testimony of man; for previous to the time that any of Adam's posterity had obtained a manifestation of God to themselves, Adam their common father had testified unto them of the existence of God, and of his eternal power and Godhead. 36. For instance, Abel, before he received the assurance from heaven that his offerings were acceptable unto God, had received the important information of his father that such a being did exist, who had created and who did uphold all things. Neither can there be a doubt existing on the mind of any person, that Adam was the first who did communicate the knowledge of the existence of a God, to his posterity; and that the whole faith of the world, from that time down to the present, is in a certain degree, dependent on the knowledge first communicated to them by their common progenitor; and it has been handed down to the day and generation in which we live, as we shall show from the face of the sacred records. 37. First, Adam was 130 years old when Seth was born. Genesis 5:3. And the days of Adam, after he had begotten Seth, were 800 years; making him 930 years old when he died. Genesis 5:4,5. Seth was 105 when Enos was born. 5:6. Enos was 90 when Cainan was born. 5:9. Cainan was 70 when Mahalaleel was born. 5:12. Mahalaleel was 65 when Jared was born. 5:15. Jared was 162 when Enoch was born. 5:18. Enoch was 65 when Methuselah was born. 5:21. Methuselah was 187 when Lamech was born. 5:25. Lamech was 182 when Noah was born. 5:28. 38. From this account it appears that Lamech, the 9th from Adam, and the father of Noah, was 56 years old when Adam died; Methuselah, 243; Enoch, 308; Jared, 470; Mahalaleel, 535; Cainan, 605; Enos, 695; and Seth, 800. 39. So that Lamech the father of Noah; Methuselah, Enoch, Jared, Mahalaleel, Cainan, Enos, Seth, and Adam, were all living at the same time, and beyond all controversy, were all preachers of righteousness. 40. Moses further informs us, that Seth lived, after he begat Enos, 807 years, making him 912 years old at his death. Genesis 5:7,8. And Enos lived, after he begat Cainan, 815 years, making him 905 years old when he died. 5:10,11. And Cainan lived, after he begat Mahalaleel, 840 years: making him 910 years old at his death. 5:13,14. And Mahalaleel lived after he begat Jared, 830 years, making him 895 years old when he died. 5:16,17. And Jared lived after he begat Enoch, 800 years, making him 962 years old at his death. 5:19,20. And Enoch walked with God, after he begat Methuselah 300 years: making him 365 years old when he was translated. 5:22,23. And Methuselah lived after he begat Lamech, 782 years, making him 969 years old when he died 5:26,27. Lamech lived after he begat Noah, 595 years; making him 777 years old when he died. 5:30,31. 41. Agreeably to this account, Adam died in the 930th year of the world; Enoch was translated in the 987th, Seth died in the 1042nd; Enos in the 1140th; Cainan in the 1235th; Mahalaleel in the 1290th; Jared in the 1422nd; Lamech in the 1651st; and Methuselah in the 1656th, it being the same year in which the flood came. 42. So that Noah was 84 years old when Enos died, 176 when Cainan died, 234 when Mahalaleel died, 366 when Jared died, 595 when Lamech died, and 600 when Methuselah died. 43. We can see from this that Enos, Cainan, Mahalaleel, Jared, Methuselah, Lamech, and Noah, all lived on the earth at the same time; and that Enos, Cainan, Mahalaleel, Jared, Methuselah, and Lamech, were all acquainted with both Adam and Noah. 44. From the foregoing it is easily to be seen, not only how the knowledge of God came into the world, but upon what principle it was preserved: that from the time it was first communicated, it was retained in the minds of righteous men, who taught, not only their own posterity, but the world; so that there was no need of a new revelation to man, after Adam's creation to Noah, to give them the first idea, or notion of the existence of a God: and not only of a God, but of the true and living God. 45. Having traced the chronology of the world from Adam to Noah, we will now trace it from Noah to Abraham. Noah was 502 years old When Shem was born; 98 years afterwards the flood came, being the 600th year of Noah's age. And Moses informs us that Noah lived after the flood, 350 years, making him 950 years old when he died. Genesis 9:28-29. 46. Shem was 100 years old when Arphaxad was born. Genesis 11:10. Arphaxad was 35 when Salah was born. Gen. 11:12. Salah was 30 when Eber was born. 11:14. Eber was 34 when Peleg was born, in whose days the earth was divided. 11:16. Peleg was 30 when Reu was born. 11:18. Reu was 32 when Serug was born. 11:20. Serug was 30 when Nahor was born. 11:22. Nahor was 29 when Terah was born. 11:24. Terah was 70 when Haran and Abraham were born. 11:26. 47. There is some difficulty in the account given by Moses of Abraham's birth. Some have supposed that Abraham was not born until Terah was 130 years old. This conclusion is drawn from a variety of scriptures, which are not to our purpose at present to quote. Neither is it a matter of any consequence to us whether Abraham was born when Terah was 70 years old, or 130. But in order that there may no doubt exist upon any mind in relation to the object lying immediately before us, in presenting the present chronology we will date the birth of Abraham at the latest period, that is, when Terah was 130 years old. It appears from this account that from the flood to the birth of Abraham, was 352 years. 48. Moses informs us that Shem lived after he begat Arphaxad, 500 years. Gen. 11:11. This added to 100 years, which was his age when Arphaxad was born, makes him 600 years old when he died. Arphaxad lived after he begat Salah, 403 years. 11:13. This added to 35 years, which was his age when Salah was born, makes him 438 years old when he died. Salah lived after he begat Eber, 403 years. 11:15.--This added to 30 years, which was his age when Eber was born, makes him 433 years old when he died.--Eber lived after he begat Peleg, 430 years. 11:17. This added to 34 years, which was his age when Peleg was born, makes him 464 years old. Peleg lived after he begat Reu, 209 years. 11:19. This added to 30 years, which was his age when Reu was born, makes him 239 years old when he died. Reu lived, after he begat Serug, 207 years. Gen. 11:21. This added to 32 years, which was his age when Serug was born, makes him 239 years old when he died. Serug lived after he begat Nahor, 200 years. 11:23. This added to 30 years, which was his age when Nahor was born, makes him 230 years old when he died. Nahor lived after he begat Terah, 119 years. 11:25. This added to 29 years, which was his age when Terah was born, makes him 148 years old when he died. Terah was 130 years old when Abraham was born, and is supposed to have lived 75 years after his birth: making him 205 years old when he died. 49. Agreeable to this last account, Peleg died in the 1996th year of the world, Nahor in the 1997th, and Noah in the 2006th. So that Peleg, in whose days the earth was divided, and Nahor, the grandfather of Abraham, both died before Noah--the former being 239 years old, and the latter 148. And who cannot but see that they must have had a long and intimate acquaintance with Noah? 50. Reu died in the 2026th year of the world, Serug in the 2049th, Terah in the 2083rd, Arphaxad in the 2096th, Salah in the 2126th, Shem in the 2158th, Abraham in the 2183rd, and Eber in the 2187th: which was four years after Abraham's death. And Eber was the fourth from Noah. 51. Nahor, Abraham's brother, was 58 years old when Noah died, Terah 128, Serug 187, Reu 219, Eber 283, Salah 313, Arphaxad 344, and Shem 448. 52. It appears from this account, that Nahor, brother of Abraham, Terah, Nahor, Serug, Reu, Peleg, Eber, Salah, Arphaxad, Shem, and Noah, all lived on the earth at the same time. And that Abraham was 18 years old when Reu died, 41 when Serug and his brother Nahor died, 75 when Terah died, 88 when Arphaxad died, 118 when Salah died, 150 when Shem died, and that Eber lived 4 years after Abraham's death. And that Shem, Arphaxad, Salah, Eber, Reu, Serug, Terah, and Nahor, the brother of Abraham, and Abraham, lived at the same time.--And that Nahor, brother of Abraham, Terah, Serug, Reu, Eber, Salah, Arphaxad, and Shem, were all acquainted with both Noah and Abraham. 53. We have now traced the chronology of the world agreeable to the account given in our present Bible, from Adam to Abraham, and have clearly determined, beyond the power of controversy, that there was no difficulty in preserving the knowledge of God in the world from the creation of Adam, and the manifestation made to his immediate descendants, as set forth in the former part of this lecture, so that the students in this class need not have any dubiety resting on their minds, on this subject; for they can easily see, that it is impossible for it to be otherwise; but that the knowledge of the existence of a God, must have continued from father to son, as a matter of tradition at least. For we cannot suppose, that a knowledge of this important fact, could have existed in the mind of any of the before--mentioned individuals, without their having made it known to their posterity. 54. We have now shown how it was that the first thought ever existed in the mind of any individual, that there was such a Being as a God, who had created and did uphold all things: that it was by reason of the manifestation which he first made to our father Adam, when he stood in his presence, and conversed with him face to face, at the time of his creation. 55. Let us here observe, that after any portion of the human family are made acquainted with the important fact that there is a God, who has created and does uphold all things, the extent of their knowledge, respecting his character and glory, will depend upon their diligence and faithfulness in seeking after him, until like Enoch the brother of Jared, and Moses, they shall obtain faith in God, and power with him to behold him face to face. 56. We have now clearly set forth how it is, and how it was, that God became an object of faith for rational beings; and also, upon what foundation the testimony was based, which excited the inquiry and diligent search of the ancient saints, to seek after and obtain a knowledge of the glory of God; and we have seen that it was human testimony, and human testimony only, that excited this enquiry, in the first instance, in their minds--it was the credence they gave to the testimony of their fathers--this testimony having aroused their minds to inquire after the knowledge of God, the enquiry frequently terminated, indeed always terminated when rightly pursued, in the most glorious discoveries, and eternal certainty. _Question_.--Is there a being who has faith in himself, independently? _Answer_.--There is. Q. Who is it? A. It is God. Q. How do you prove that God has faith in himself independently? A. Because he is omnipotent, omnipresent, and omniscient; without beginning of days or end of life, and in him all fullness dwells. Eph 1:23: Which is his body, the fullness of him that filleth all in all. Col 1:19. For it pleased the Father, that in him should all fullness dwell. [§ II. ¶ 2.] Q. Is he the object in whom the faith of all other rational and accountable beings center, for life and salvation? A. He is. Q. How do you prove it? A. Isa. 45:22. Look unto me and be ye saved, all the ends of the earth: for I am God, and there is none else. Romans 11:34,35,36. For who hath known the mind of the Lord? or who hath been his counselor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things, to whom be glory for ever. Amen. Isa. 40: from the 8th to the 18th verses. O Zion that bringest good tidings; [or, O thou that tellest good tidings to Zion?] get you up into the high mountain: O Jerusalem, that bringest good tidings; [or, O thou that tellest good tidings to Jerusalem] lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold the Lord your God will come with strong hand [or, against the strong]; and his arm shall rule for him: behold, his reward is with him, and his work before him. [Or, recompense for his work]. He shall feed his flock like a shepherd: he shall gather his lambs with his arms, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counselor, hath taught him? With whom took he counsel, and who instructed him and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? Behold, the nations are as a drop of a bucket and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations are before him as nothing, and they are counted to him less than nothing, and vanity. Jer. 11:15, 16: He [the Lord] hath made the earth by his power, he hath established the world by his Wisdom, and hath stretched out the heaven by his understanding. When he uttereth his voice there is a multitude of waters in the heavens; and he causeth the vapors to ascend from the ends of the earth: he maketh lightnings with rain, and bringeth forth the wind out of his treasures. 1 Cor 8:6 But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. [§ II. ¶ 2.] Q. How did men first come to the knowledge of the existence of a God, so as to exercise faith in him? A. In order to answer this question, it will be necessary to go back and examine man at his creation; the circumstances in which he was placed, and the knowledge which he had of God. [§ II. ¶ 3,4,5,6,7,8,9,10,11.]. First, when man was created he stood in the presence of God. Gen. 1:27,28. From this we earn that man, at his creation, stood in the presence of his God, and had most perfect knowledge of his existence. Secondly, God conversed with him after his transgression. Gen 3: from the 8th to the 22nd. [§ II. ¶ 13,14,15,16,17.] From this we learn that, though man did transgress, he was not deprived of the previous knowledge which he had of the existence of God. [§ II. ¶ 19.] Thirdly, God conversed with man after he cast him out of the garden. [§ II. ¶ 22,23,24,25.] Fourthly, God also conversed with Cain after he had slain Abel. Gen 4: from the 4th to the 6th. [§ II. ¶ 26,27,28,29.] Q. What is the object of the foregoing quotation? A. It is that it may be clearly seen how it was that the first thoughts were suggested to the minds of men of the existence of God, and how extensively this knowledge was spread among the immediate descendants of Adam. [§ II. ¶ 30,31,32,33.] Q. What testimony had the immediate descendants of Adam, in proof of the existence of God? A. The testimony of their father. And after they were made acquainted with his existence, by the testimony of their father, they were dependent upon the exercise of their own faith, for a knowledge of his character, perfections, and attributes. [§ II. ¶ 23,24,25,26.] Q. Had any other of the human family, besides Adam, a knowledge of the existence of God, in the first instance, by any other means than human testimony? A. They had not. For previous to the time that they could have power to obtain a manifestation for themselves, the all-important fact had been communicated to them by their common father: and so from father to child the knowledge was communicated as extensively, as the knowledge of his existence was known; for it was by this means, in the first instance, that men had a knowledge of his existence. [§ II. ¶ 35,36]. Q. How do you know that the knowledge of the existence of God was communicated in this manner, throughout the different ages of the world? A. By the chronology obtained through the revelations of God. Q. How would you divide that chronology in order to convey it to the understanding clearly? A. Into two parts: First, by embracing that period of the world from Adam to Noah; and secondly, from Noah to Abraham: from which period the knowledge of the existence of God has been so general, that it is a matter of no dispute in what manner the idea of his existence has been retained in the world. Q. How many noted righteous men lived from Adam to Noah? A. Nine; which includes Abel, who was slain by his brother. Q. What are their names? A. Abel, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, and Lamech. Q. How old was Adam when Seth was born? A. One hundred and thirty years. Gen 5:3. Q. How many years did Adam live after Seth was born? A. Eight hundred. Gen. 5:4. Q. How old was Adam when he died? A. Nine hundred and thirty years. Gen. 5-5. Q. How old was Seth when Enos was born? A. One hundred and five years. Gen. 5:6. Q. How old was Enos when Cainan was born? A. Ninety years. Gen. 5:9. Q. How old was Cainan when Mahalaleel was born? A. Seventy years. Gen. 5:12. Q. How old was Mahalaleel when Jared was born? A. Sixty-five years. Gen. 5:15. Q. How old was Jared when Enoch was born? A. One hundred and sixty two years. Gen. 5:18. Q. How old was Enoch when Methuselah was born? A. Sixty-five years. Gen. 5:21. Q. How old was Methuselah when Lamech was born? A. One hundred and eighty seven years. Gen. 5:25. Q. How old was Lamech when Noah was born? A. One hundred and eighty-two years. Gen. 5:28. For this chronology, see § II. ¶ 37. Q. How many years, according to this account, was it from Adam to Noah? A. One thousand and fifty-six years. Q. How old was Lamech when Adam died? A. Lamech, the ninth from Adam (including Abel), and father of Noah, was fifty-six years old when Adam died. Q. How old was Methuselah? A. Two hundred and forty-three years. Q. How old was Enoch? A. Three hundred and eight years. Q. How old was Jared? A. Four hundred and seventy years. Q. How old was Mahalaleel? A. Five hundred and thirty-five years. Q. How old was Cainan? A. Six hundred and five years. Q. How old was Enos? A. Six hundred and ninety-five years. Q. How old was Seth? A. Eight hundred. For this item of the account, see section second, paragraph 38. Q. How many of these noted men were cotemporary with Adam? A. Nine. Q. What are their names? A. Abel, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah and Lamech. [§ II. ¶ 39.] Q. How long did Seth live after Enos was born? A. Eight hundred and seven years. Gen. 5:7. Q. What was Seth's age when he died? A. Nine hundred and twelve years. Gen. 5:8. Q. How long did Enos live after Cainan was born? A. Eight hundred and fifteen years. Gen. 5:10. Q. What was Enos's age when he died? A. Nine hundred and five years. Gen. 5:11. Q. How long did Cainan live after Mahalaleel was born? A. Eight hundred and forty years. Gen. 5:13. Q. What was Cainan's age when he died? A. Nine hundred and ten years. Gen. 5:14. Q. How long did Mahalaleel live after Jared was born? A. Eight hundred and thirty years. Gen. 5:16. Q. What was Mahalaleel's age when he died? A. Eight hundred and ninety five years. Gen. 5:17. Q. How long did Jared live after Enoch was born? A. Eight hundred years. Gen. 5:19. Q. What was Jared's age when he died? A. Nine hundred and sixty two years. Gen. 5:20. Q. How long did Enoch walk with God after Methuselah was born? A. Three hundred years. Gen. 5:22. Q. What was Enoch's age when he was translated? A. Three hundred and sixty five years. Gen. 5:23 Q. How long did Methuselah live after Lamech was born? A. Seven hundred and eighty two years. Gen. 5:26. Q. What was Methuselah's age when he died? A. Nine hundred and sixty nine years. Gen. 5:27. Q. How long did Lamech live after Noah was born? A. Five hundred and ninety five years. Gen. 5:30. Q. What was Lamech's age when he died? A. Seven hundred and seventy seven years. Gen. 5:31. For the account of the last item see [§ II. ¶ 40.] Q. In what year of the world did Adam die? A. In the nine hundred and thirtieth. Q. In what year was Enoch translated? A. In the nine hundred and eighty seventh. Q. In what year did Seth die? A. In the one thousand and forty second. Q. In what year did Enos die? A. In the eleven hundred and fortieth. Q. In what year did Cainan die? A. In the twelve hundred and thirty fifth. Q. In what year did Mahalaleel die? A. In the twelve hundred and ninetieth. Q. In what year did Jared die? A. In the fourteen hundred and twenty second. Q. In what year did Lamech die? A. In the sixteen hundred and fifty first. Q. In what year did Methuselah die? A. In the sixteen hundred and fifty sixth. For this account see § II. ¶ 41. Q. How old was Noah when Enos died? A. Eighty four years. Q. How old when Cainan died? A. One hundred and seventy nine years. Q. How old when Mahalaleel died? A. Two hundred and thirty four years. Q. How old when Jared died? A. Three hundred and sixty six years. Q. How old when Lamech died? A. Five hundred and ninety five years. Q. How old when Methuselah died? A. Six hundred years. See § II. ¶ 42, for the last item. Q. How many of those men lived in the days of Noah? A. Six. Q. What are their names? A. Enos, Cainan, Mahalaleel, Jared, Methuselah, and Lamech. [§ II. ¶ 43.] Q. How many of those men were contemporary with Adam and Noah both? A. Six. Q. What are their names? A. Enos, Cainan, Mahalaleel, Jared, Methuselah, and Lamech. [§ II. ¶ 43.] Q. According to the foregoing account, how was the knowledge of the existence of God first suggested to the minds of men? A. By the manifestation made to our father Adam, when he was in the presence of God, both before and while he was in Eden. [§ II. ¶ 44.] Q. How was the knowledge of the existence of God disseminated among the inhabitants of the world? A. By tradition from father to son. [§ II. ¶ 44.] Q. How old was Noah when Shem was born? A. Five hundred and two years. Gen. 5:32. 11:10. Q. What was the term of years from the birth of Shem to the flood? A. Ninety eight. Q. What was the term of years that Noah lived after the flood? A. Three hundred and fifty. Gen. 9:28. Q. What was Noah's age when he died? A. Nine hundred and fifty years. Gen. 9:29. [§ II. ¶ 45.] Q. What was Shem's age when Arphaxad was born? A. One hundred years. Gen. 11:10. Q. What was Arphaxad's age when Salah was born! Thirty five years. Gen. 11:12. Q. What was Salah's age when Eber was born? A. Thirty years. Gen. 11:16. Q. What was Eber's age when Peleg was born? A. Thirty four years. Gen. 11:14. Q. What was Peleg's age when Reu was born? A. Thirty years. Gen. 11:18. Q. What was Reu's age when Serug was born? A. Thirty two years. Gen. 11:20. Q. What was Serug's age when Nahor was born? A. Thirty years. Gen. 11:22. Q. What was Nahor's age when Terah was born? A. Twenty nine years. Gen. 11:24. Q. What was Terah's age when Nahor (the brother of Abraham) was born? A. Seventy years. Gen. 11:26. Q. What was Terah's age when Abraham was born? A. Some suppose one hundred and thirty years, and others seventy. Gen. 12:4. 11:26. [§ II. ¶ 42.] Q. What was the number of years from the flood to the birth of Abraham? A. Supposing Abraham to have been born when Terah was one hundred and thirty years old, it was three hundred and fifty two years: but if he was born when Terah was seventy years old, it was two hundred and ninety two years. [§ II. ¶ 47.] Q. How long did Shem live after Arphaxad was born? A. Five hundred years. Gen. 11:11. Q. What was Shem's age when he died? A. Six hundred years. Gen. 11:11. Q. What number of years did Arphaxad live after Salah was born? A. Four hundred and three years. Gen. 21:13. Q. What was Arphaxad's age when he died? A. Four hundred and thirty eight years. Q. What number of years did Salah live after Eber was born? A. Four hundred and three years. Gen. 11:15. Q. What was Salah's age when he died? A. Four hundred and thirty three years. Q. What number of years did Eber live after Peleg was born? A. Four hundred and thirty years. Gen. 11:17. Q. What was Eber's age when he died? A. Four hundred and sixty four years. Q. What number of years did Peleg live after Reu was born? A. Two hundred and nine years. Gen. 11:19. Q. What was Peleg's age when he died? A. Two hundred and thirty nine years. Q. What number of years did Reu live after Serug was born? A. Two hundred and seven years. Gen. 9:21. Q. What was Reu's age when he died? A. Two hundred and thirty nine years. Q. What number of years did Serug live after Nahor was born? A. Two hundred years. Gen. 11:23. Q. What was Serug's age when he died? A. Two hundred and thirty years. Q. What number of years did Nahor live after Terah was born? A. One hundred and nineteen years. Gen. 11:25. Q. What was Nahor's age when he died? A. One hundred and forty eight years. Q. What number of years did Terah live after Abraham was born? A. Supposing Terah to have been one hundred and thirty years old when Abraham was born, he lived, seventy five years; but if Abraham was born when Terah was seventy years old, he lived one hundred and thirty five. Q. What was Terah's age when he died? A. Two hundred and five years. Gen. 9:32. For this account, from the birth of Arphaxad to the death of Terah, see [§ II. ¶ 48.] Q. In what year of the world did Peleg die? A. Agreeable to the foregoing chronology, he died in the nineteen hundred and ninety sixth year of the world. Q. In what year of the world did Nahor die? A. In the nineteen hundred and ninety seventh. Q. In what year of the world did Noah die? A. In the two thousand and sixth. Q. In what year of the world did Reu die? A. In the two thousand and twenty sixth. Q. In what year of the world did Serug die? A. In the two thousand and forty ninth. Q. In what year of the world did Terah die? A. In the two thousand and eighty third. Q. In what year of the world did Arphaxad die? A. In the two thousand and ninety sixth. Q. In what year of the world did Salah die? A. In the twenty one hundred and twenty sixth. Q. In what year of the world did Abraham die? A. In the twenty one hundred and eighty third. Q. In what year of the world did Eber die? A. In the twenty one hundred and eighty seventh. For this account of the year of the world in which those men died, see [§ II. ¶ 49,50.] Q. How old was Nahor (Abraham's brother) when Noah died? A. Fifty eight years. Q. How old was Terah? A. One hundred and twenty eight. Q. How old was Serug? A. One hundred and eighty seven. Q. How old was Reu? A. Two hundred and nineteen. Q. How old was Eber? A. Two hundred and eighty three. Q. How old was Salah? A. Three hundred and thirteen. Q. How old was Arphaxad? A. Three hundred and forty eight. Q. How old was Shem? A. Four hundred and forty eight. For the last account see [§ II. ¶ 51.] Q. How old was Abraham when Reu died? A. Eighteen years, if he was born when Terah was one hundred and thirty years old. Q. What was his age when Serug and Nahor (Abraham's brother) died? A. Forty one years. Q. What was his age when Terah died? A. Seventy five years. Q. What was his age when Arphaxad died? A. Eighty eight. Q. What was his age when Salah died? A. One hundred and eighteen years. Q. What was his age when Shem died? A. One hundred and fifty years. For this see [§ II. ¶ 52.] Q. How many noted characters lived from Noah to Abraham? A. Ten. Q. What are their names? A. Shem, Arphaxad, Salah, Eber, Peleg, Reu, Serug, Nahor, Terah, and Nahor, (Abraham's brother). [§ II. ¶ 52.] Q. How many of these were cotemporary with Noah? A. The whole. Q. How many With Abraham? A. Eight. Q. What are their names? A. Nahor (Abraham's brother), Terah, Serug, Reu, Eber, Salah, Arphaxad, and Shem. [§ II. ¶ 52.] Q. How many were cotemporary with both Noah and Abraham? A. Eight. Q. What are their names? A. Shem, Arphaxad, Salah, Eber, Reu, Serug, Terah, and Nahor (Abraham's brother). [§ II. ¶ 52.] Q. Did any of these men die before Noah? A. They did. Q. Who were they? A. Peleg, in whose days the earth was divided; and Nahor, (Abraham's grandfather). [§ II. ¶ 49.] Q. Did any one of them live longer than Abraham? A. There was one. [§ II. ¶ 50.] Q. Who was he? A. Eber, the fourth from Noah. [§ II. ¶ 50.] Q. In whose days was the earth divided? A. In the days of Peleg. Q. Where have we the account given that the earth was divided in the days of Peleg? A. Gen. 10:25. Q. Can you repeat the sentence? A. Unto Eber were born two sons: the name of one was Peleg, for in his days the earth was divided. Q. What testimony have men, in the first instance, that there is a God? A. Human testimony, and human testimony only. [§ II. ¶ 56.] Q. What excited the ancient saints to seek diligently after a knowledge of the glory of God, his perfections and attributes? A. The credence they gave to the testimony of their fathers. [§ II. ¶ 56.] Q. How do men obtain a knowledge of the glory of God, his perfections and attributes? A. By devoting themselves to his service, through prayer and supplication incessantly strengthening their faith in him, until, like Enoch, the brother of Jared, and Moses, they obtain a manifestation of God to themselves. [§ II. ¶ 55.] Q. Is the knowledge of the existence of God a matter of mere tradition, founded upon human testimony alone, until persons receive a manifestation of God to themselves? A. It is. Q. How do you prove it? A. From the whole of the first and second lectures. LECTURE THIRD. Of Faith. Section III. 1. In the second lecture it was shown, how it was that the knowledge of the existence of God, came into the world, and by what means the first thoughts were suggested to the minds of men, that such a Being did actually exist: and that it was by reason of the knowledge of his existence that there was a foundation laid for the exercise of faith in him, as the only Being in whom faith could center for life and salvation. For faith could not center in a Being of whose existence we have no idea; because the idea of his existence in the first instance, is essential to the exercise of faith in him. Rom. 10:14 How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? (or one sent to tell them?) So then faith comes by hearing the word of God. [New Translation.] 2. Let us here observe, that three things are necessary, in order that any rational and intelligent being may exercise faith in God unto life and salvation. 3. First, the idea that he actually exists. 4. Secondly, A _correct_ idea of his character, perfections, and attributes. 5. Thirdly, An actual knowledge that the course of life which he is pursuing, is according to his will.--For without an acquaintance with these three important facts, the faith of every rational being must be imperfect and unproductive; but with this understanding it can become perfect and fruitful, abounding in righteousness, unto the praise and glory of God the Father, and the Lord Jesus Christ. 6. Having previously been made acquainted with the way the idea of his existence came into the world, as well as the fact of his existence, we shall proceed to examine his character, perfections and attributes, in order that this class may see, not only the just grounds which they have for the exercise of faith in him, for life and salvation, but the reasons that all the world, also, as far as the idea of his existence extends, may have to exercise faith in him the Father of all living. 7. As we have been indebted to a revelation which God made of himself to his creatures in the first instance, for the idea of his existence, so in like manner we are indebted to the revelations which he has given to us, for a correct understanding of his character, perfections, and attributes; because, without the revelations which he has given to us, no man by searching could find out God. Job 11:7,8,9. First Cor. 2:9,10,11: But as it is written, eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him; but God hath revealed them unto us by his Spirit, for the Spirit searches all things, yea, the deep things of God. For what man knows the things of a man, save the spirit of man which is in him? Even so, the things of God knows no man but by the Spirit of God. 8. Having said so much, we proceed to examine the character which the revelations have given of God. 9. Moses gives us the following account in Exodus, 34:6 And the Lord passed by before him, and proclaimed, 'The Lord God, the Lord God, merciful and gracious, long suffering and abundant in goodness and truth. Psalm 103:6,7,8 The Lord executeth righteousness and judgment for all that are oppressed. He made known his ways unto Moses, his acts unto the children of Israel. The Lord is merciful and gracious, slow to anger and plenteous in mercy: Psalm 103:17,18: But the mercy of the Lord is from everlasting to everlasting upon them that fear him, and his righteousness unto children's children, to such as keep his covenant, and to those that remember his commandments to do them. Psalm 90:2: Before the mountains were brought forth, or ever you had formed the earth and the world, even from everlasting to everlasting, you are God. Heb. 1:10,11,12 And you, Lord, in the beginning, have laid the foundation of the earth; and the heavens are the works of your hands: they shall perish, but you remain; and they shall wax old as a garment; and as a vesture shall you fold them up, and they shall be changed; but you are the same and your years shall not fail James 1:17: Every good gift, and every perfect gift, is from above, and comes down from the Father of lights; with whom is no variableness, neither shadow of turning. Malachi 3:6. For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. 10. Book of Commandments, chpt. 2nd, commencing in the third line of the first paragraph: For God does not walk in crooked paths, neither does he turn to the right hand or the left, or vary from that which he has said, therefore his paths are strait, and his course is one eternal round: Book of Commandments, chapt. 37:1. Listen to the voice of the Lord your God, even Alpha and Omega, the beginning and the end, whose course is one eternal round, the same yesterday to-day and forever. 11. Numbers, 23:19. God is not a man, that he should lie, neither the son of man that he should repent. First John, 4:8. He that loves not, knows not God; for God is love. Acts 10:34: Then Peter opened his mouth and said Of a truth I perceive that God is no respecter of persons, but in every nation he that fears God and works righteousness is accepted with him. 12. From the foregoing testimonies, we learn the following things respecting the character of God. 13. First, That he was God before the world was created, and the same God that he was, after it was created. 14. Secondly, That he is merciful, and gracious, slow to anger, abundant in goodness, and that he was so from everlasting, and will be to everlasting. 15. Thirdly, That he changes not, neither is there variableness with him; but that he is the same from everlasting to everlasting, being the same yesterday to-day and forever; and that his course is one eternal round, without variation. 16. Fourthly, That he is a God of truth and cannot lie. 17. Fifthly, That he is no respecter of persons; but in every nation he that fears God and works righteousness is accepted of him. 18. Sixthly, That he is love. 19. An acquaintance with these attributes in the divine character, is essentially necessary, in order that the faith of any rational being can center in him for life and salvation. For if he did not, in the first instance, believe him to be God, that is, the Creator and upholder of all things, he could not _center_ his faith in him for life and salvation, for fear there should be greater than he, who would thwart all his plans, and he, like the gods of the heathen, would be unable to fulfill his promises; but seeing he is God over all, from everlasting to everlasting, the Creator and upholder of all things, no such fear can exist in the minds of those who put their trust in him, so that in this respect their faith can be without wavering. 20. But secondly: unless he was merciful and gracious, slow to anger, long-suffering and full of goodness, such is the weakness of human nature, and so great the frailties and imperfections of men, that unless they believed that these excellencies existed in the divine character, the faith necessary to salvation could not exist; for doubt would take the place of faith, and those who know their weakness and liability to sin would be in constant doubt of salvation if it were not for the idea which they have of the excellency of the character of God, that he is slow to anger and long-suffering, and of a forgiving disposition, and does forgive iniquity, transgression, and sin. An idea of these facts does away doubt, and makes faith exceedingly strong. 21. But it is equally as necessary that men should have the idea that he is a God who changes not, in order to have faith in him, as it is to have the idea that he is gracious and long-suffering. For without the idea of unchangeableness in the character of the Deity, doubt would take the place of faith. But with the idea that he changes not, faith lays hold upon the excellencies in his character with unshaken confidence, believing he is the same yesterday, to-day and forever, and that his course is one eternal round. 22. And again, the idea that he is a God of truth and cannot lie, is equally as necessary to the exercise of faith in him, as the idea of his unchangeableness. For without the idea that he was a God of truth and could not lie, the confidence necessary to be placed in his word in order to the exercise of faith in him, could not exist. But having the idea that he is not man that he can lie, it gives power to the minds of men to exercise faith in him. 23. But it is also necessary that men should have an idea that he is no respecter of persons; for with the idea of all the other excellencies in his character, and this one wanting, men could not exercise faith in him, because if he were a respecter of persons, they could not tell what their privileges were, nor how far they were authorized to exercise faith in him or whether they were authorized to do it at all, but all must be confusion; but no sooner are the minds of men made acquainted with the truth on this point, that he is no respecter of persons, than they see that they have authority by faith to lay hold on eternal life the richest boon of heaven, because God is no respecter of persons, and that every man in every nation has an equal privilege. 24. And lastly, but not less important to the exercise of faith in God, is the idea that he is love; for with all the other excellencies in his character, without this one to influence them, they could not have such powerful dominion over the minds of men; but when the idea is planted in the mind that he is love, who cannot see the just ground that men of every nation, kindred, and tongue, have to exercise faith in God so as to obtain eternal life? 25. From the above description of the character of the Deity which is given him in the revelations to men, there is a sure foundation for the exercise of faith in him among every people, nation and kindred, from age to age, and from generation to generation. 26. Let us here observe that the foregoing is the character which is given of God in his revelations to the Former Day Saints, and it is also the character which is given of him in his revelations to the Latter Day Saints, so that the saints of former days, and those of latter days, are both alike in this respect; the "Latter Day Saints" having as good grounds to exercise faith in God, as the former day saints had; because the same character is given of him to both. Q. What was shown in the second lecture? A. It was shown how the knowledge of the existence of God came into the world--[§ III. ¶ 1.] Q. What is the effect of the idea of his existence among men? A. It lays the foundation for the exercise of faith in him.--[§ III. ¶ 1.] Q. Is the idea of his existence, in the first instance, necessary in order for the exercise of faith in him? A. It is. [§ III. ¶ 1.] Q. How do you prove it? A. By the tenth chapter of Romans and fourteenth verse. [§ III. ¶ 1.] Q. How many things are necessary for us to understand, respecting the Deity and our relation to him, in order that we may exercise faith in him for life and salvation? A. Three. [§ III. ¶ 2.] Q. What are they? A. First, that God does actually exist; secondly, correct ideas of his character, his perfections and attributes; and thirdly, that the course which we pursue is according to his mind and will. [§ III. ¶ 3,4,5.] Q. Would the idea of any one or two of the above-mentioned things enable a person to exercise faith in God? A. It would not, for without the idea of them all, faith would be imperfect and unproductive. [§ III. ¶ 5.] Q. Would an idea of these three things lay a sure foundation for the exercise of faith in God, so as to obtain life and salvation? A. It would; for by the idea of these three things, faith could become perfect, and fruitful, abounding in righteousness unto the praise and glory of God. [§ III. ¶ 5.] Q. How are we to be made acquainted with the before mentioned things respecting the Deity, and respecting ourselves? A. By revelation. [§ III. ¶ 6.] Q. Could these things be found out by any other means than by revelation? A. They could not. Q. How do you prove it? A. By the scriptures. Job 11:7,8:9. 1 Corinthians 2:9,10,11. [§ III. ¶ 7.] Q. What things do we learn in the revelations of God respecting his character? A. We learn the six following things: first, that he was God before the world was created, and the same God that he was after it was created. Secondly, that he is merciful and gracious, slow to anger, abundant in goodness, and that he was so from everlasting, and will be so to everlasting. Thirdly, that he changes not, neither is there variableness with him, and that his course is one eternal round. Fourthly, that he is a God of truth and cannot lie. Fifthly, that he is no respecter of persons; and sixthly, that he is love. [§ III. ¶ 12,13,14,15,16,17,18.] Q. Where do you find the revelations which give us this idea of the character of the Deity? A. In the bible and book of commandments, and they are quoted in the third lecture. [§ III. ¶ 9,10,11.] Q. What effect would it have on any rational being not to have an idea that the Lord was God, the Creator and upholder of all things? A. It would prevent him from exercising faith in him unto life and salvation. Q. Why would it prevent him from exercising faith in God? A. Because he would be as the heathen not knowing but there might be a being greater and more powerful than he, and thereby he be prevented from fulfilling his promises. [§ III. ¶ 19.] Q. Does this idea prevent this doubt? A. It does; for persons having this idea are enabled thereby to exercise faith without this doubt. [§ III. ¶ 19.] Q. Is it not also necessary to have the idea that God is merciful, and gracious, long-suffering and full of goodness? A. It is. [§ III. ¶ 20.] Q. Why is it necessary? A. Because of the weakness and imperfections of human nature, and the great frailties of man; for such is the weakness of man, and such his frailties, that he is liable to sin continually, and if God were not long-suffering, and full of compassion, gracious and merciful and of a forgiving disposition, man would be cut off from before him in consequence of which, he would be in continual doubt and could not exercise faith; for where doubt is, there faith has no power, but by man's believing that God is full of compassion and forgiveness, long-suffering and slow to anger, he can exercise faith in him and overcome doubt, so as to be exceedingly strong. [§ III. ¶ 20.] Q. Is it not equally as necessary that man should have an idea that God changes not, neither is there variableness with him, in order to exercise faith in him unto life and salvation? A. It is; because without this, he would not know how soon the mercy of God might change into cruelty, his long-suffering into rashness, his love into hatred, and in consequence of which doubt man would be incapable of exercising faith in him, but having the idea that he is unchangeable, man can have faith in him continually, believing that, what he was yesterday he is to-day, and will be forever. [§ III. ¶ 21.] Q. Is it not necessary also, for men to have an idea that God is a being of truth before they can have perfect faith in him? A. It is; for unless men have this idea they cannot place confidence in his word, and not being able to place confidence in his word, they could not have faith in him; but believing that he is a God of truth, and that his word cannot fail, their faith can rest in him without doubt. [§ III. ¶ 22.] Q. Could man exercise faith in God so as to obtain eternal life unless he believed that God was no respecter of persons? A. He could not; because without this idea he could not certainly know that it was his privilege so to do, and in consequence of this doubt his faith could not be sufficiently strong to save him. [§ III. ¶ 23.] Q. Would it be possible for a man to exercise faith in God, so as to be saved, unless he had an idea that God was love? A. He could not; because man could not love God unless he had an idea that God was love, and if he did not love God he could not have faith in him. [§ III. ¶ 24.] Q. What is the description which the sacred writers give of the character of the Deity calculated to do? A. It is calculated to lay a foundation for the exercise of faith in him, as far as the knowledge extends among all people, tongues, languages, kindreds and nations and that from age to age, and from generation to generation. [§ III. ¶ 25.] Q. Is the character which God has given of himself uniform? A. It is, in all his revelations, whether to the Former Day Saints, or to the Latter day saints, so that they all have the authority to exercise faith in him, and to expect by the exercise of their faith, to enjoy the same blessings. [§ III. ¶ 26.] LECTURE FOURTH. Of Faith. SECTION IV. 1. Having shown in the third lecture, that correct ideas of the character of God are necessary in order to the exercise of faith in him unto life and salvation, and that without correct ideas of his character, the minds of men could not have sufficient power with God to the exercise of faith necessary to the enjoyment of eternal life, and that correct ideas of his character lay a foundation as far as his character is concerned, for the exercise of faith, so as to enjoy the fulness of the blessing of the gospel of Jesus Christ, even that of eternal glory; we shall now proceed to show the connection there is between correct ideas of the attributes of God, and the exercise of faith in him unto eternal life. 2. Let us here observe, that the real design which the God of heaven had in view in making the human family acquainted with his attributes, was, that they through the ideas of the existence of his attributes, might be enabled to exercise faith in him, and through the exercise of faith in him, might obtain eternal life. For without the idea of the existence of the attributes which belong to God, the minds of men could not have power to exercise faith in him so as to lay hold upon eternal life. The God of heaven understanding most perfectly the constitution of human nature, and the weakness of men, knew what was necessary to be revealed, and what ideas must be planted in their minds in order that they might be enabled to exercise faith in him unto eternal life. 3. Having said so much we shall proceed to examine the attributes of God, as set forth in his revelations to the human family, and to show how necessary correct ideas of his attributes are, to enable men to exercise faith in him. For without these ideas being planted in the minds of men it would be out of the power of any person or persons to exercise faith in God so as to obtain eternal life. So that the divine communications made to men in the first instance, were designed to establish in their minds the ideas necessary to enable them to exercise faith in God, and through this means to be partakers of his glory. 4. We have, in the revelations which he has given to the human family, the following account of his attributes. 5. First, Knowledge. Acts 15:18. Known unto God are all his works from the beginning of the world. Isaiah 46:9,10. Remember the former things of old; for I am God and there is none else; I am God, and there is none like me, _declaring the end from the beginning_, and from ancient time the things that are not yet done, saying. My counsel shall stand, and I will do all my pleasure. 6. Secondly, Faith, or power. Heb. 11:3. Through faith we understand that the worlds were framed by the word of God. Gen. 1:1. In the beginning God created the heaven and the earth. Isaiah 14:24,27. The Lord of hosts hath sworn, saying, Surely as I have thought so shall it come to pass; and as I have purposed so shall it stand. For the Lord of Hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back? 7. Thirdly, Justice. Psalm 89:14. Justice and judgment are the habitation of thy throne. Isaiah 45:21. Tell ye, and bring them near; yea, let them take counsel together: who hath declared this from the ancient time? Have not I the Lord? and there is no God else beside me; a just God and a Saviour. Zeph. 5:5. The just Lord is in the midst thereof. Zech. 9:9. Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto thee: he is just, and having salvation. 8. Fourthly, Judgment. Ps. 89:14. Justice and judgment are the habitation of thy throne. Deut. 32:4. He is the Rock, his work is perfect; for all his ways are judgment: a God of truth, and without iniquity: just and right is he. Ps. 9:7. But the Lord shall endure for ever: he has prepared his throne for judgment. Ps. 9:16. The Lord is known by the judgment which he executeth. 9. Fifthly, Mercy. Ps. 89:15. Mercy and truth shall go before his face. Exodus 34:6. And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious. Neh. 9:17.--But you art a God ready to pardon, gracious and merciful. 10. And Sixthly, Truth. Ps. 89:14. Mercy and truth shall go before thy face. Exodus 34:6. Long-suffering and abundant in goodness and truth. Deut. 32:4. He is the Rock, his work is perfect; for all his ways are judgment. A God of truth and without iniquity, just and right is he. Ps 31:5. Into thy hand I commit my spirit: thou hast redeemed me, O Lord God of truth. 11. By a little reflection it will be seen, that the idea of the existence of these attributes in the Deity, is necessary to enable any rational being to exercise faith in him. For without the idea of the existence of these attributes in the Deity, men could not exercise faith in him for life and salvation; seeing that without the knowledge of all things God would not be able to save any portion of his creatures; for it is by reason of the knowledge which he has of all things, from the beginning to the end, that enables him to give that understanding to his creatures by which they are made partakers of eternal life; and if it were not for the idea existing in the minds of men that God had all knowledge, it would be impossible for them to exercise faith in him. 12. And it is not less necessary that men should have the idea of the existence of the attribute power in the Deity. For, unless God had power over all things, and was able, by his power, to control all things, and thereby deliver his creatures who put their trust in him, from the power of all beings that might seek their destruction, whether in heaven, on earth, or in hell, men could not be saved; but with the idea of the existence of this attribute planted in the mind, men feel as though they had nothing to fear who put their trust in God, believing that he has power to save all who come to him, to the very uttermost. 13. It is also necessary, in order to the exercise of faith in God, unto life and salvation, that men should have the idea of the existence of the attribute justice, in him. For without the idea of the existence of the attribute Justice, in the Deity, men could not have confidence sufficient to place themselves under his guidance and direction; for they would be filled with fear and doubt, lest the Judge of all the earth would not do right, and thus fear, or doubt, existing in the mind, would preclude the possibility of the exercise of faith in him for life and salvation. But, when the idea of the existence of the attribute justice, in the Deity, is fairly planted in the mind, it leaves no room for doubt to get into the heart, and the mind is enabled to cast itself upon the Almighty without fear and without doubt, and with the most unshaken confidence, believing that the Judge of all the earth will do right. 14. It is also of equal importance that men should have the idea of the existence of the attribute judgment, in God, in order that they may exercise faith in him for life and salvation; for without the idea of the existence of this attribute in the Deity, it would be impossible for men to exercise faith in him for life and salvation, seeing that it is through the exercise of this attribute that the faithful in Christ Jesus are delivered out of the hands of those who seek their destruction; for if God were not to come out in swift judgment against the workers of iniquity and the powers of darkness, his saints could not be saved; for it is by judgment that the Lord delivers his saints out of the hands of all their enemies, and those who reject the gospel of our Lord Jesus Christ. But no sooner is the idea of the existence of this attribute, planted in the minds of men, than it gives power to the mind for the exercise of faith and confidence in God, and they are enabled, by faith, to lay hold on the promises which are set before them, and wade through all the tribulations and afflictions to which they are subjected by reason of the persecution from those who know not God, and obey not the gospel of our Lord Jesus Christ, believing, that in due time the Lord will come out in swift judgement against their enemies, and they shall be cut off from before him, and that, in his own due time he will bear them off conquerors and more than conquerors in all things. 15. And again, it is equally important that men should have the idea of the existence of the attribute mercy, in the Deity, in order to exercise faith in him for life and salvation. For without the idea of the existence of this attribute in the Deity, the spirits of the saints would taint in the midst of the tribulations afflictions, and persecutions which they have to endure for righteousness' sake; but when the idea of the existence of this attribute is once established in the mind it gives life and energy to the spirits of the saints: believing that the mercy of God will be poured out upon them in the midst of their afflictions, and that he will compassionate them in their sufferings, and that the mercy of God will lay hold of them and secure them in the arms of his love, so that they will receive a full reward for all their sufferings. 16. And lastly, but not less important to the exercise of faith in God, is the idea of the existence of the attribute truth, in him. For without the idea of the existence of this attribute the mind of man could have nothing upon which it could rest with certainty: all would be confusion and doubt; but with the idea of the existence of this attribute in the Deity, in the mind, all the teachings, instructions, promises, and blessings, become realities, and the mind is enabled to lay hold of them with certainty and confidence: believing that these things, and all that the Lord has said, shall be fulfilled in their time; and that all the cursings, denunciations, and judgments, pronounced upon the heads of the unrighteous will also be executed in the due time of the Lord: and, by reason of the truth and veracity of him, the mind beholds its deliverance and salvation as being certain. 17. Let the mind once reflect sincerely and candidly upon the ideas of the existence of the before-mentioned attributes in the Deity, and it will be seen, that as far as his attributes are concerned, there is a sure foundation laid for the exercise of faith in him for life and salvation. For inasmuch as God possesses the attribute knowledge he can make all things known to his saints necessary for their salvation; and as he possesses the attribute power he is able thereby to deliver them from the power of all enemies; and seeing also, that justice is an attribute of the Deity, he will deal with them upon the principles of righteousness and equity, and a just reward will be granted unto them for all their afflictions and sufferings for the truth's sake. And as judgment is an attribute of the Deity also, his saints can have the most unshaken confidence that they will, in due time, obtain a perfect deliverance out of the hands of all their enemies, and a complete victory over all those who have sought their hurt and destruction. And as mercy is also an attribute of the Deity, his saints can have confidence that it will be exercised towards them; and through the exercise of that attribute towards them comfort and consolation will be administered unto them abundantly, amid all their afflictions and tribulations. And lastly, realizing that truth is an attribute of the Deity, the mind is led to rejoice amid all its trials and temptations, in hope of that glory which is to be brought at the revelation of Jesus Christ, and in view of that crown which is to be placed upon the heads of the saints in the day when the Lord shall distribute rewards unto them, and in prospect of that eternal weight of glory which the Lord has promised to bestow upon them when he shall bring them into the midst of his throne to dwell in his presence eternally. 18. In view, then, of the existence of these attributes, the faith of the saints can become exceedingly strong, abounding in righteousness unto the praise and glory of God, and can exert its mighty influence in searching after wisdom and understanding, until it has obtained a knowledge of all things that pertain to life and salvation. 19. Such, then, is the foundation, which is laid, through the revelation of the attributes of God, for the exercise of faith in him for life and salvation; and seeing that these are attributes of the Deity, they are unchangeable--being the same yesterday, to day, and forever--which gives to the minds of the Latter Day Saints the same power and authority to exercise faith in God, which the Former Day Saints had; so that all the saints, in this respect have been, are, and will be alike until the end of time; for God never changes, therefore his attributes and character remain forever the same. And as it is through the revelation of these that a foundation is laid for the exercise of faith in God unto life and salvation, the foundation, therefore, for the exercise of faith was, is, and ever will be the same. So that all men have had, and will have an equal privilege. _Question_. What was shown in the third lecture? _Answer_. It was shown that correct ideas of the character of God are necessary in order to exercise faith in him unto life and salvation; and that without correct ideas of his character, men could not have power to exercise faith in him unto life and salvation, but that correct ideas of his character, as far as his character was concerned in the exercise of faith in him, lay a sure foundation for the exercise of it. [§ IV. ¶ 1.] Q. What object had the God of Heaven in revealing his attributes to men? A. That through an acquaintance with his attributes they might be enabled to exercise faith in him so as to obtain eternal life. [§ IV. ¶ 2.] Q. Could men exercise faith in God without an acquaintance with his attributes, so as to be enabled to lay hold of eternal life? A. They could not. [§ IV. ¶ 2,3.] Q. What account is given of the attributes of God in his revelations? A. First, Knowledge; secondly, Faith, or power; thirdly, Justice, fourthly, Judgment, fifthly, Mercy, and sixthly, truth. [§ IV. ¶ 4,5,6,7,8,9,10.] Q. Where are the revelations to be found which give this relation or the attributes of God? A. In the Old and New Testaments, and they are quoted in the fourth lecture, fifth, sixth, seventh, eighth, ninth and tenth paragraphs.* Q. Is the idea or the existence of these attributes, in the Deity, necessary in order to enable any rational being to exercise faith in him unto life and salvation? A. It is. Q. How do you prove it? A. By the eleventh, twelfth, thirteenth, fourteenth, fifteenth and sixteenth paragraphs in this lecture.* Q. Does the idea of the existence of these attributes in the Deity, as far as his attributes are concerned, enable a rational being to exercise faith in him unto life and salvation? A. It does. Q. How do you prove it? A. By the seventeenth and eighteenth paragraphs.* Q. Have the Latter Day Saints as much authority given them, through the revelation of the attributes of God, to exercise faith in him as the Former Day Saints had? A. They have. Q. How do you prove it? A. By the nineteenth paragraph of this lecture.* _Note._ Let the student turn and commit these paragraphs to memory. LECTURE FIFTH. Of Faith. SECTION V. 1. In our former lectures we treated of the being, character, perfections, and attributes of God. What we mean by perfections, is, the perfections which belong to all the attributes of his nature. We shall, in this lecture, speak of the Godhead: we mean the Father, Son, and Holy Spirit. 2. There are two personages who constitute the great, matchless, governing, and supreme power over all things--by whom all things were created and made, that are created and made, whether visible or invisible: whether in heaven, on earth, or in the earth, under the earth, or throughout the immensity of space--They are the Father and the Son: the Father being a personage of spirit, glory, and power: possessing all perfection and fullness: the Son, who was in the bosom of the Father, a personage of tabernacle, made, or fashioned like unto man, or being in the form and likeness of man, or, rather, man was formed after his likeness, and in his image;--he is also the express image and likeness of the personage of the Father: possessing all the fullness of the Father, or the same fulness with the Father; being begotten of him, and ordained from before the foundation of the world to be a propitiation for the sins of all those who should believe on his name, and is called the Son because of the flesh--and descended in suffering below that which man can suffer, or, in other words, suffered greater sufferings, and was exposed to more powerful contradictions than any man can be. But notwithstanding all this, he kept the law of God, and remained without sin: Showing thereby that it is in the power of man to keep the law and remain also without sin. And also, that by him a righteous judgment might come upon all flesh, and that all who walk not in the law of God, may justly be condemned by the law, and have no excuse for their sins. And he being the Only Begotten of the Father, full of grace and truth, and having overcome, received a fullness of the glory of the Father--possessing the same mind with the Father, which mind is the Holy Spirit, that bears record of the Father and the Son, and these three are one, or in other words, these three constitute the great, matchless, governing and supreme power over all things: by whom all things were created and made, that were created and made: and these three constitute the Godhead, and are one: the Father and the Son possessing the same mind, the same wisdom, glory, power, and fullness: Filling all in all--the Son being filled with the fulness of the Mind, glory, and power, or, in other words, the Spirit, glory, and power, of the Father--possessing all knowledge and glory, and the same kingdom: sitting at the right hand of power, in the express image and likeness of the Father--a mediator for man--being filled with the fullness of the mind of the Father, or, in other words, the Spirit of the Father: which Spirit is shed forth upon all who believe on his name and keep his commandments: and all those who keep his commandments shall grow up from grace to grace, and become heirs of the heavenly kingdom, and joint heirs with Jesus Christ; possessing the same mind, being transformed into the same image or likeness, even the express image of him who fills all in all: being filled with the fullness of his glory, and become one in him, even as the Father, Son and Holy Spirit are one. 3. From the foregoing account of the Godhead, which is given in his revelations, the Saints have a sure foundation laid for the exercise of faith unto life and salvation, through the atonement and mediation of Jesus Christ, by whose blood they have a forgiveness of sins, and also a sure reward laid up for them in heaven, even that of partaking of the fulness of the Father and the Son, through the Spirit. As the Son partakes of the fullness of the Father through the Spirit, so the saints are, by the same Spirit, to be partakers of the same fullness, to enjoy the same glory; for as the Father and the Son are one, so in like manner the saints are to be one in them, through the love of the Father, the mediation of Jesus Christ, and the gift of the Holy Spirit; they are to be heirs of God, and joint heirs with Jesus Christ. _Question_. Of what do the foregoing lectures treat? _Answer_. Of the being, perfections, and attributes of the Deity. [§5. ¶1.] Q. What are we to understand by the Reflections of the Deity? A. The perfections which belong to his attributes. Q. How many personages are there in the Godhead? A. Two : the Father and Son. [§5. ¶1.] Q. How do you prove that there are two personages in the Godhead? A. By the Scriptures. Gen. 1:26. Also §2. ¶6. And the Lord God said unto the Only Begotten, who was with him from the beginning, Let us make man in our image, after our likeness:--and it was done. Gen. 3:22. And the Lord God said unto the Only Begotten, Behold, the man is become as one of us: to know good and evil. John, 17:5. And now, O Father, glorify thou me with thine own self with the glory which I had with you before the world was. [§5. ¶2.] Q. What is the Father? A. He is a personage of glory and of power. [§5. ¶2.] Q. How do you prove that the Father is a personage of glory and of power? A. Isaiah 60:19. The Sun shall be no more thy light by day, neither for brightness shall the moon give light unto thee: but the Lord shall be unto thee an everlasting light, and thy God thy glory. 1 Chron. 29:11 Thine, O Lord, is the greatness, and the power, and the glory. Ps 29:3 The voice of the Lord is upon the waters: the God of glory thunders. Ps 79:9. Help us, O God of our salvation, for the glory of thy name. Romans 1:23. And changed the glory of the incorruptible God into an image made like to corruptible man. Secondly, of power. 1 Chron. 29:4 Thine, O Lord, is the greatness, and the power, and the glory. Jer. 32:17 Ah! Lord God, behold thou hast made the earth and the heavens by thy great power, and stretched-out arm; and there is nothing too hard for thee. Deut 4:37. And because he loved thy fathers therefore he chose their seed after them, and brought them out in his sight with his mighty power. 2 Samuel 22:33. God is my strength and power. Job 26 commencing with the 7th verse to the end of the chapter. He stretcheth out the north over the empty place, and hangeth the earth upon nothing. He binds up the waters in his thick clouds; and the cloud is not rent under them. He holds back the face of his throne, and spreads his cloud upon it. He has compassed the waters with bounds, until the day and night come to an end. The pillars of heaven tremble, and are astonished at his reproof. He divideth the sea with his power, and by his understanding he smites through the proud. By his Spirit he has garnished the heavens; his hand has formed the crooked serpent. Lo, these are parts of his ways! but how little a portion is heard of him? But the thunder of his power who can understand? Q. What is the Son? A. First, he is a personage of tabernacle. [§5. ¶2.] Q. How do you prove it? A. John 14:9,10,11, Jesus saith unto him, Have I been so long time with you, and yet have you not known me, Philip? He that has seen me has seen the Father; and how do you say then, Show us the Father? Do you not believe, that I am in the Father, and the Father in me? The words that I speak unto you I speak not of myself: but the Father that dwells in me he does the works. Believe me that I am in the Father and the Father in me. Secondly, and being a personage of tabernacle, was made or fashioned like unto man, or being in the form and likeness of man. [§5. ¶2.] Philip. 2. Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of man, and, being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Heb. 2. 14, 16. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same. For verily he took not on him the nature of angels: but he took on him the seed of Abraham. Thirdly, he is also in the likeness of the personage of the Father. [§5. ¶2.] Heb 1. 1,2,3. God, who at sundry times, and in divers manners, spake in times past to the fathers, by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person. Again, Philip. 2:5,6 Let this mind be in you, which was also in Christ Jesus; who, being in the form of God, thought it not robbery to be equal with God. Q. Was it by the Father and the Son that all things were created and made that were created and made? A. It was. Col 1:15,16,17 Who is the image of the invisible God, the first born of every creature; for by him were all things created that are in heaven and that are in earth, visible and invisible, whether they be thrones or dominions, principalities or powers; all things were created by him and for him; and he is before all things, and by him all things consist. Gen. 1:1 In the beginning God created the heavens and the earth. Heb. 1:2 [God] Has in these last days spoken unto us by his Son, whom he has appointed heir of all things, by whom also he made the worlds. Q. Does he possess the fullness of the Father? A. He does. Col. 1:19. 2:9. For it pleased the Father that in him should all fullness dwell. For in him dwelleth all the fullness of the Godhead bodily. Eph 1:23. Which is his [Christ's] body, the fullness of him that fills all in all. Q. Why was he called the Son? A. Because of the flesh. Luke 1:33 That holy thing which shall be born of thee, shall be called the Son of God.--Math. 3:16,17 And Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he [John] saw the Spirit of God descending like a dove and lighting upon him: and lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. Q. Was he ordained of the Father, from before the foundation of the world, to be a propitiation for the sins of all those who should believe on his name? A. He was. 1 Peter 1:18,19,20: Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifested in these last times for you. Rev. 13:8 And all that dwell upon the earth shall worship him [the beast] whose names are not written in the book of life of the Lamb slain from the foundation of the world. 1 Corin. 2:7 But we speak the wisdom of God in a mystery, even the hidden mystery, which God ordained before the world unto our glory. Q. Do the Father and the Son possess the same mind? A. They do. John 5:30. I [Christ] can of my own self do nothing: as I hear, I judge, and my judgment is just; because I seek not my own will, but the will of the Father who sent me. John 6:38 For I [Christ] came down from heaven, not to do my own will, but the will of him that sent me. John 10:30. I [Christ] and my Father are one. Q. What is this mind? A. The Holy Spirit. John 15:26 But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceeds from the Father, he shall testify of me. [Christ]. Gal. 4:6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts. Q. Do the Father, Son, and Holy Spirit constitute the Godhead? A. They do. [§5. ¶2.] Let the student commit this paragraph to memory. Q. Do the believers in Christ Jesus, through the gift of the Spirit, become one with the Father and the Son, as the Father and the Son are one? A. They do. John 17:20,21. Neither pray I for these (the apostles) alone, but for them also who shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us, that the world may believe that thou hast sent me. Q. Does the foregoing account of the Godhead lay a sure foundation for the exercise of faith in him unto life and salvation? A. It does. Q. How do you prove it? A. By the third paragraph of this lecture. Let the student commit this also. LECTURE SIXTH. Of Faith. SECTION VI. 1. Having treated, in the preceding lectures, of the ideas, of the character, perfections and attributes of God, we next proceed to treat of the knowledge which persons must have, that the course of life which they pursue is according to the will of God, in order that they may be enabled to exercise faith in him unto life and salvation. 2. This knowledge supplies an important place in revealed religion; for it was by reason of it that the ancients were enabled to endure as seeing him who is invisible. An actual knowledge to any person that the course of life which he pursues is according to the will of God, is essentially necessary to enable him to have that confidence in God, without which no person can obtain eternal life. It was this that enabled the ancient saints to endure all their afflictions and persecutions, and to take joyfully the soiling of their goods, knowing (not believing merely,) that they had a more enduring substance. Heb. 10:34. 3. Having the assurance that they were pursuing a course which was agreeable to the will of God, they were enabled to take, not only the spoiling of their goods, and the wasting of their substance, joyfully, but also to suffer death in its most horrid forms; knowing, (not merely believing,) that when this earthly house of their tabernacle was dissolved, they had a building of God, a house not made with hands, eternal in the heavens. Second Cor. 5:1. 4. Such was and always will be the situation of the saints of God, that unless they have an actual knowledge that the course they are pursuing is according to the will of God, they will grow weary in their minds and faint; for such has been, and a ways will be, the opposition in the hearts of unbelievers and those that know not God against the pure and unadulterated religion of heaven, (the only thing which ensures eternal life,) that they will persecute, to the uttermost, all that worship God according to his revelations, receive the truth in the love of it, and submit themselves to be guided and directed by his will, and drive them to such extremities that nothing short of an actual knowledge of their being the favorites of heaven, and of their having embraced that order of things which God has established for the redemption of man, will enable them to exercise that confidence in him, necessary for them to overcome the world, and obtain that crown of glory which is laid up for them that fear God. 5. For a man to lay down his all, his character and reputation, his honor and applause, his good name among men, his houses, his lands, his brothers and sisters, his wife and children, and even his own life also, counting all things but filth and dross for the excellency of the knowledge of Jesus Christ, requires more than mere belief, or supposition that he is doing the will of God, but actual knowledge: realizing, that when these sufferings are ended he will enter into eternal rest; and be a partaker of the glory of God. 6. For unless a person does know that he is walking according to the will of God, it would be offering an insult to the dignity of the Creator, were he to say that he would be a partaker of his glory when he should be done with the things of this life. But when he has this knowledge, and most assuredly knows that he is doing the will of God, his confidence can be equally strong that he will be a partaker of the glory of God. 7. Let us here observe, that a religion that does not require the sacrifice of all things never has power sufficient to produce the faith necessary unto life and salvation; for, from the first existence of man, the faith necessary unto the enjoyment of life and salvation never could be obtained without the sacrifice of all earthly things. It was through this sacrifice, and this only, that God has ordained that men should enjoy eternal life; and it is through the medium of the sacrifice of all earthly things that men do actually know that they are doing the things that are well pleasing in the sight of God. When a man has offered in sacrifice all that he has, for the truth's sake, not even withholding his life, and believing before God that he has been called to make this sacrifice, because he seeks to do his will, he does know, most assuredly, that God does and will accept his sacrifice & offering, & that he has not nor will not seek his face in vain. Under these circumstances, then, he can obtain the faith necessary for him to lay hold on eternal life. 8. It is in vain for persons to fancy to themselves that they are heirs with those, or can be heirs with them, who have offered their all in sacrifice, and by this means obtained faith in God and favor with him so as to obtain eternal life, unless they in like manner offer unto him the same sacrifice, and through that offering obtain the knowledge that they are accepted of him. 9. It was in offering sacrifices that Abel, the first martyr, obtained knowledge that he was accepted of God. And from the days of righteous Abel to the present time, the knowledge that men have that they are accepted in the sight of God, is obtained by offering sacrifice: and in the last days, before the Lord comes, he is to gather together his saints who have made a covenant with him by sacrifice. Ps. 50: 3,4,5. Our God shall come, and shall not keep silence: a fire shall devour before him, and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. Gather my saints together unto me; those that have made a covenant with me by sacrifice. 10. Those, then, who make the sacrifice will have the testimony that their course is pleasing in the sight of God, and those who have this testimony will have faith to lay hold on eternal life, and will be enabled, through faith, to endure unto the end, and receive the crown that is laid up for them that love the appearing of our Lord Jesus Christ. But those who do not make the sacrifice cannot enjoy this faith, because men are dependent upon this sacrifice in order to obtain this faith: therefore, they cannot lay hold upon eternal life, because the revelations of God do not guarantee unto them the authority so to do, and without this guarantee faith could not exist. 11. All the saints of whom we have account, in all the revelations of God which are extant, obtained the knowledge which they had of their acceptance in his sight, through the sacrifice which they offered unto him: and through the knowledge thus obtained their faith became sufficiently strong to lay hold upon the promise of eternal life, and to endure as seeing him who is invisible; and were enabled, through faith, to combat the powers of darkness, contend against the wiles of the adversary, overcome the world, and obtain the end of their faith, even the salvation of their souls. 12. But those who have not made this sacrifice to God, do not know that the course which they pursue is well pleasing in his sight; for whatever may be their belief or their opinion, it is a matter of doubt and uncertainty in their mind; and where doubt and uncertainty are, there faith is not, nor can it be. For doubt and faith do not exist in the same person at the same time. So that persons whose minds are under doubts and fears cannot have unshaken confidence, and where unshaken confidence is not, there faith is weak, and where faith is weak the persons will not be able to contend against all the opposition, tribulations, and afflictions which they will have to encounter in order to be heirs of God, and joint heirs with Christ Jesus; and they will grow weary in their minds, and the adversary will have power over them and destroy them. _Note_. This Lecture is so plain, and the facts set forth so self-evident, that it is deemed unnecessary to form a catechism upon it: the student is therefore instructed to commit the whole to memory. LECTURE SEVENTH. Of Faith. SECTION VII. 1. In the preceding lectures, we treated of what faith was, and of the object on which it rested. Agreeably to our plan, we now proceed to speak of its effects: 2. As we have seen in our former lectures, that faith was the principle of action and of power in all intelligent beings, both in heaven and on earth, it will not be expected that we shall, in a lecture of this description, attempt to unfold all its effects; neither is it necessary to our purpose so to do; for it would embrace all things in heaven and on earth, and encompass all the creations of God, with all their endless varieties: for no world has yet been framed that was not framed by faith; neither has there been an intelligent being on any of God's creations who did not get there by reason of faith, as it existed in himself or in some other being; nor has there been a change or a revolution in any of the creatures of God, but it has been effected by faith: neither will there be a change or a revolution unless it is effected in the same way, in any of the vast creations of the Almighty; for it is by faith that the Deity works. 3. Let us here offer some explanation in relation to faith, that our meaning may be clearly comprehended: We ask, then, what are we to understand by a man's working by faith? We answer: We understand that when a man works by faith he works by mental exertion instead of physical force: it is by words instead of exerting his physical powers, with which every being works when he works by faith--God said, Let there be light, and there was light--Joshua spake and the great lights which God had created stood still--Elijah commanded, and the heavens were stayed for the space of three years and six months, so that it did not rain: he again commanded and the heavens gave forth rain--all this was done by faith; and the Saviour says, If you have faith as a grain of mustard seed, say to this mountain, remove, and it will remove; or say to that sycamine tree, Be ye plucked up and planted in the midst of the sea, and it shall obey you. Faith, then, works by words; and with these its mightiest works have been, and will be, performed. 4. It surely will not be required of us to prove, that this is the principle upon which all eternity has acted and will act; for every reflecting mind must know, that it is by reason of this power that all the hosts of heaven perform their works of wonder, majesty, and glory: Angels move from place to place by virtue of this power--it is by reason of it that they are enabled to descend from heaven to earth; and were it not for the power of faith they never could be ministering spirits to them who should be heirs of salvation, neither could they act as heavenly messengers; for they would be destitute of the power necessary to enable them to do the will of God. 5. It is only necessary for us to say, that the whole visible creation, as it now exists, is the effect of faith--It was faith by which it was framed, and it is by the power of faith that it continues in its organized form, and by which the planets move round their orbits and sparkle forth their glory: So, then, faith is truly the first principle in the science of THEOLOGY, and when understood, leads the mind back to the beginning, and carries it forward to the end; or in other words, from eternity to eternity. 6. As faith, then, is the principle by which the heavenly hosts perform their works, and by which they enjoy all their felicity, we might expect to find it set forth in a revelation from God as the principle upon which his creatures, here below, must act, in order to obtain the felicities enjoyed by the saints in the eternal world, and that when God would undertake to raise up men for the enjoyment of himself, he would teach them the necessity of living by faith, and the impossibility there was of their enjoying the blessedness of eternity without it, seeing that all the blessings of eternity are the effects of faith. 7. Therefore, it is said, and appropriately too, that without faith it is impossible to please God. If it should be asked, Why is it impossible to please God without faith? The answer would be, because, without faith it is impossible for men to be saved; and as God desires the salvation of men, he must of course desire that they should have faith, and he could not be pleased unless they had, or else he could be pleased with their destruction. 8. From this we learn that the many exhortations which have been given by inspired men those who had received the word of the Lord, to have faith in him, were not mere common-place matters, but were for the best of all reasons, and that was, because, without it there was no salvation, neither in this world nor in that which is to come. When men begin to live by faith they begin to draw near to God; and when faith is perfected they are like him; and because he is saved they are saved also; for they will be in the same situation he is in, because they have come to him; and when he appears they shall be like him, for they will see him as he is. 9. As all the visible creation is an effect of faith, so is salvation, also. (We mean salvation in its most extensive latitude of interpretation, whether it is temporal or spiritual.) In order to have this subject clearly set before the mind, let us ask what situation must a person be in, in order to be saved? or what is the difference between a saved man and one who is not saved? We answer from what we have before seen of the heavenly worlds, they must be persons who can work by faith, and who are able, by faith to be ministering spirits to them who shall be heirs of salvation. And they must have faith to enable them to act in the presence of the Lord, otherwise they cannot be saved. And what constitutes the real difference between a saved person and one not saved, is the difference in the degree of their faith: one's faith has become perfect enough to Lay hold upon eternal life, and the other's has not. But to be a little more particular, let us ask, Where shall we find a prototype into whose likeness we may be assimilated, in order that we may be made partakers of life and salvation? or in other words, where shall we find a saved being? for if we can find a saved being, we may ascertain, without much difficulty, what all others must be, in order to be saved--they must be like that individual to be saved: we think, that it will not be a matter of dispute, that two beings, who are unlike each other, cannot both be saved; for whatever constitutes the salvation of one, will constitute the salvation of every creature which will be saved: and if we find one saved being in all existence, we may see what all others must be, or else not be saved. We ask, then, where is the prototype? or where is the saved being? We conclude, as to the answer of this question, there will be no dispute among those who believe the bible, that it is Christ: all will agree in this, that he is the prototype or standard of salvation; or, in other words, that he is a saved being. And if we should continue our interrogation, and ask how it is that he is saved? the answer would be, because he is a just and holy being; and if he were anything different from what he is he would not be saved; for his salvation depends on his being precisely what he is and nothing else; for if it were possible for him to change, in the least degree, so sure he would fail of salvation and lose all his dominion, power, authority and glory, which constitutes salvation; for salvation consists in the glory, authority, majesty, power and dominion which Jehovah possesses, and in nothing else; and no being can possess it but himself or one like him: Thus says John, in his first epistle, 3:2 and 3: Behold, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear we shall be like him; for we shall see him as he is. And any man that hath this hope in him purifies himself, even as he is pure.--Why purify themselves as he is pure? because, if they do not they cannot be like him. 10. The Lord said unto Moses, Leviticus, 19:2: Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: for I the Lord your God am holy. And Peter says, first epistle, 1:15 and 16: But as he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy. And the Saviour says, Matthew, 5:48: Be ye therefore perfect, even as your Father which is in heaven is perfect. If any should ask, why all these sayings? the answer is to be found from what is before noted from John's epistle, that when he (the Lord) shall appear, the saints will be like him: and if they are not holy, as he is holy, and perfect as he is perfect, they cannot be like him; for no being can enjoy his glory without possessing his perfections and holiness, no more than they could reign in his kingdom without his power. 11. This clearly sets forth the propriety of the Saviour's saying, recorded in John's testimony, 14:12: Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than these, because I go unto my Father.--This taken in connection with some of the sayings in the Saviour's prayer, recorded in the 17th chapter, gives great clearness to his expressions: He says in the 20, 21, 22, 23, and 24: Neither pray I for these alone, but for them also who shall believe on me through their words; that they all may be one; as you, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me, I have given them; that they may be one, even as we are one; I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me. Father, I will that they also whom thou hast given me be with me where I am: that they may behold my glory which thou hast given me; for thou lovedest me before the foundation of the world. 12. All these sayings put together, give as clear an account of the state of the glorified saints as language could give--the works that Jesus had done they were to do, and greater works than those which he had done among them should they do, and that because he went to the Father. He does not say that they should do these works in time; but they should do greater works because he went to the Father. He says, in the 24th verse: Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory. These sayings, taken in connection, make it very plain, that the greater works, which those that believed on his name, were to do, were to be done in eternity, where he was going, and where they should behold his glory. He had said, in another part of his prayer, that he desired of his Father, that those who believed on him should be one in him, as he, and the Father were one in each other: Neither pray I for these (the apostles) alone, but for them also who shall believe on me through their words; that they all may be one: that is, they who believe on him through the apostles' words, as well as the apostles themselves: that they all may be one, as thou, Father, art in me and I in thee; that they also may be one in us. 13. What language can be plainer than this? The Saviour surely intended to be understood by his disciples: and he so spake that they might understand him; for he declares to his Father, in language not to be easily mistaken, that he wanted his disciples, even all of them, to be as himself and the Father: for as he and the Father were one so they might be one with them. And what is said in the 22nd verse is calculated to more firmly establish this belief, if it needs any thing to establish it. He says, And the glory which thou gavest me, I have given them, that they may be one, even as we are one. As much as to say, that unless they have the glory which the Father had given him, they could not be one with them: For he says he had given them the glory that the Father had given him, that they might be one; or, in other words, to make them one. 14. This fills up the measure of information on this subject, and shows most clearly, that the Saviour wished his disciples to understand that they were to be partakers with him in all things: not even his glory excepted. 15. It is scarcely necessary here to observe what we have previously noticed: that the glory which the Father and the Son have, is because they are just and holy beings; and that if they were lacking in one attribute or perfection which they have, the glory which they have, never could be enjoyed by them; for it requires them to be precisely what they are in order to enjoy it: and if the Saviour gives this glory to any others, he must do it in the very way set forth in his prayer to his Father: by making them one with him, as he and the Father are one.--In so doing he would give them the glory which the Father has given him; and when his disciples are made one with the Father and Son, as the Father and the Son are one, who cannot see the propriety of the Saviour's saying, The works which I do, shall they do; and greater works than these shall they do, because I go to my Father? 16. These teachings of the Saviour most clearly show unto us the nature of salvation; and what he proposed unto the human family when he proposed to save them--That he proposed to make them like unto himself; and he was like the Father, the great prototype of all saved beings; and for any portion of the human family to be assimilated into their likeness is to be saved; and to be unlike them is to be destroyed: and on this hinge turns the door of salvation. 17. Who cannot see, then, that salvation is the effect of faith? for, as we have previously observed, all the heavenly beings work by this principle; and it is because they are able so to do that they are saved: for nothing but this could save them. And this is the lesson which the God of heaven, by the mouth of all his holy prophets, has been endeavouring to teach to the world. Hence we are told, that without faith it is impossible to please God; and that salvation is of faith, that it might be by grace to the end, the promise might be sure to all the seed. Romans 4:16--And that Israel, who followed after the law of righteousness, has not attained to the law of righteousness. Wherefore? because they sought it not by faith, but as it were by the works of the law; for they stumbled at that stumbling stone. Romans 9:32. And Jesus said unto the man who brought his son to him, to get the devil who tormented him, cast out, If you canst believe, all things are possible to him that believeth. Mark, 9:23. These with a multitude of other scriptures, which might be quoted, plainly set forth the light in which the Saviour, as well as the Former Day Saints, viewed the plan of salvation.--That it was a system of faith--it begins with faith, and continues by faith; and every blessing which is obtained, in relation to it, is the effect of faith, whether it pertains to this life or that which is to come.--To this, all the revelations of God bear witness. If there were children of promise, they were the effects of faith: not even the Saviour of the world excepted: Blessed is she that believed, said Elizabeth to Mary, when she went to visit her;--for there shall be a performance of those things which were told her from the Lord; Luke, 1:45: Nor was the birth of John the Baptist the less a matter of faith; for in order that his father Zacharias might believe he was struck dumb. And through the whole history of the scheme of life and salvation, it is a matter of faith: every man received according to his faith: according as his faith was, so were his blessings and privileges; and nothing was withheld from him when his faith was sufficient to receive it. He could stop the mouths of lions, quench the violence of fire, escape the edge of the sword, wax valiant in fight, and put to flight the armies of the aliens; women could, by their faith, receive their dead children to life again; in a word, there was nothing impossible with them who had faith. All things were in subjection to the Former Day Saints, according as their faith was--By their faith they could obtain heavenly visions, the ministering of angels, have knowledge of the spirits of just men made perfect, of the general assembly and church of the first born, whose names are written in heaven, of God the judge of all, of Jesus the Mediator of the new covenant, and become familiar with the third heavens, see and hear things which were not only unutterable, but were unlawful to utter. Peter, in view of the power of faith, 2nd epistle, 1:1,2 and 3, says to the Former Day Saints: grace and peace be multiplied unto you, through the knowledge of God, and of Jesus our Lord, according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us unto glory and virtue. In the first epistle, 1:3,4 and 5, he says, Blessed be the God and Father of our Lord Jesus Christ, who according to his abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible and undefiled, and that fadeth not away, reserved in heaven for you, who are kept by the power of God through faith unto salvation, ready to be revealed in the last time. 18. These sayings put together, show the apostle's views most clearly, so as to admit of no mistake on the mind of any individual. He says that all things that pertain to life and godliness were given unto them through the knowledge of God and our Saviour Jesus Christ. And if the question is asked, how were they to obtain the knowledge of God? (for there is a great difference between believing in God and knowing him: knowledge implies more than faith. And notice, that all things that pertain to life and godliness were given through the knowledge of God;) the answer is given, through faith they were to obtain this knowledge; and, having power by faith to obtain the knowledge of God, they could with it obtain all other things which pertain to life and godliness. 19. By these sayings of the Apostle we learn, that it was by obtaining a knowledge of God, that men got the knowledge of all things which pertain to life and godliness, and this knowledge was the effect of faith. So that all things which pertain to life and godliness are the effects of faith. 20. From this we may extend as far as any circumstances may require whether on earth or in heaven, and we will find it the testimony of all inspired men, or heavenly messengers, that all things that pertain to life and godliness are the effects of faith and nothing else; all learning, wisdom and prudence fail, and every thing else as a means of salvation but faith. This is the reason that the fishermen of Galilee could teach the world--because they sought by faith and by faith obtained. And this is the reason that Paul counted all things but filth and dross--what he formerly called his gain he called his loss; yea, and he counted all things but loss for the excellency of the knowledge of Christ Jesus the Lord. Phil 3:7,8,9 & 10. Because, to obtain the faith by which he could enjoy the knowledge of Christ Jesus the Lord, he had to suffer the loss of all things: this is the reason that the Former Day Saints knew more, and understood more of heaven, and of heavenly things than all others beside, because this information is the effect of faith--to be obtained by no other means. And this is the reason, that men, as soon as they lose their faith, run into strifes, contentions, darkness, and difficulties; for the knowledge which tends to life disappears with faith, but returns when faith returns; for when faith comes, it brings its train of attendants with it--apostles, prophets, evangelists, pastors, teachers, gifts, wisdom, knowledge, miracles, healings, tongues, interpretation of tongues, &c. All these appear when faith appears on the earth, and disappear when it disappears from the earth. For these are the effects of faith, and always have, and always will, attend it. For where faith is, there will the knowledge of God be also, with all things which pertain thereto revelations, visions, and dreams, as well as every other necessary thing, in order that the possessors of faith may be perfected and obtain salvation; for God must change, otherwise faith will prevail with him. And he who possesses it will, through it, obtain all necessary knowledge and wisdom, until he shall know God, and the Lord Jesus Christ, whom he has sent: whom to know is eternal life: Amen. Transcriber's Note This version of the Lectures on Faith is meant to match the relevant portion of the 1835 edition of the Doctrine and Covenants. Scans are available, for example, at http://www.josephsmithpapers.org/paper-summary/doctrine-and-covenants-1835/13 
56700	----	(http://mormontextsproject.org), with thanks to Bill Lund and Renah Holmes "MORMON" DOCTRINE, PLAIN AND SIMPLE, --OR-- Leaves from the Tree of Life. By CHAS. W. PENROSE. PUBLISHED BY THE JUVENILE INSTRUCTOR OFFICE, Salt Lake City, Utah. 1888. INTRODUCTION. There is no subject of popular comment on which there is so little general information as that called "Mormonism." This little work is designed to explain, in a simple way, leading features of "Mormon" doctrine. The terms "Mormon" and "Mormonism" are not strictly correct as usually applied. They are inappropriately derived from the Book of Mormon, which is a work containing the history of the former inhabitants of the American continent, written at different times by various persons and finally compiled by a prophet named Mormon and inscribed upon metallic plates, which were hidden in the earth to come forth in the latter days, for the enlightenment of mankind in relation to the origin of the Indian tribes of this land, and as a testimony that Jesus of Nazareth, who was crucified by the Jews, is indeed the Messiah, the Son of the living God. This record, giving an account of the dealings of the Almighty with the people it describes, and whose origin and travels, wars and industries, customs and religion, progress and decay it graphically relates, was taken from its hiding place by Joseph Smith in obedience to the revelation and commandment of God and was translated into the English language through a heavenly gift bestowed upon that favored man. Those who believe in the divinity of the book are commonly called "Mormons," and the doctrines which they hold are known as "Mormonism." But it is as inconsistent to call people "Mormons," who believe in the writings of Mormon, as it would be to call them Isaiahs, or Jeremiahs, or Peters or Pauls, because they believe in the scriptures written by those inspired men. The Church which has been organized under direction from the same heavenly Power that revealed the Book of Mormon, is entitled the Church of Jesus Christ of Latter-day Saints. Its members, then, should not be called "Mormons," but Latter-day Saints. The members of the church established by Jesus and His apostles, as will be seen by reference to the New Testament, were called Saints. The term "Christians" was applied to them in derision, and was first used at Antioch. The members of the restored Church of Christ are called Latter-day Saints to distinguish them from their brethren and sisters of former times. But as "Christians" came to be the common appellation of the former-day saints, so "Mormons" has come to be the title generally bestowed upon the Latter-day Saints, and is used herein only in that sense. In the twelve leaves which are plucked from the tree of life and herewith sent forth for the healing of the nations from the effects of error and false doctrine, will be found a sweet and sovereign balm for spiritual disorders. And by receiving them, a desire will be created for further gatherings of the same foliage. They will serve to open the eyes of those who have been in spiritual darkness and are yet anxious for the light, and as a preparation for the attainment of that vital power which makes all things new, and quickens and animates earthly beings with celestial life and light. We ask for the principles here presented, the careful consideration of thoughtful minds, and confidently invite comparison with those utterances of the Jewish prophets and apostles which are contained in the Bible. References to those scriptures will be found at the end of this work, arranged to correspond with each chapter or "leaf." The young people among the Latter-day Saints will obtain, by a perusal of this little book, an understanding of the fundamental principles of the system which has cost the blood of martyred Prophets and Apostles to establish. And it will be found useful in the missionary field, as a sower of those seeds of truth which, if widely scattered, will surely fall upon some good ground and bring forth fruit for the service of the Master. We invoke upon this little work the Spirit of the most high God, to whose cause it is dedicated, that wherever it may go light may spring forth to the joy of those who desire the truth, and that by its means many people may be directed into the way which leads to the tree of life, enjoy its luscious fruit and gain the gift of endless lives wherein redeemed man is exalted and the eternal God is glorified. C. W. P. CONTENTS. FIRST LEAF. Value of Truth--Only One True Religion--Faith the First Principle--Faith a Principle of Power--How Faith Comes--No Man can Find out God--Diety must Manifest Himself--God the Father of the Race--Personality of God--The Great Lawgiver Governs Himself by Law SECOND LEAF. True Repentance the Consequence of Faith--Original Sin and Actual Sin--The Work of Redemption--Universal Redemption from Original Sin--Conditions of Salvation from Actual Sin--Baptism, its Object, Mode and Effect--A New Creature in Christ Jesus THIRD LEAF. The Holy Ghost, its Nature, Office and Power--Conferred through the Laying On of Hands--Gifts and Fruits of the Holy Spirit--How Obtained--Their Object and Design--Effects of its Withdrawal--Infinite Riches of its Full Inspiration FOURTH LEAF. Divine Authority--Without it all Gospel Administrations Vain--It Cannot be Acquired--The Priesthood, its Antiquity, Power and Blessings--The Priesthood of Melchisedek--The Aaronic Priesthood--Priestcraft--The Authority of God must Come from God--Ordination--Value of the Priesthood. FIFTH LEAF. The Church of Christ--Its Unity--Christ's Church under His Personal Supervision--Rules of Admission--No Others Available--Apostleship the Chief Authority--Other Authorities and Ministers--Necessity of These--The Church Progressive--It Casts Off Evil-Doers--Brotherhood of its Members--Mission of the Church. SIXTH LEAF. Apostasy from the Primitive Church--When it Commenced--The Apostles Predicted it--The Apostasy Universal--The Woman Clothed With the Sun, and the Scarlet-Clothed Harlot-What they Represent--The Reformation--Spread of Truth but Lack of Authority--Multiplication of Sects--No Voice from Heaven. SEVENTH LEAF. Restoration of the Gospel--Ministration of an Angel--Divine Knowledge and Divine Authority--Keys of Former Dispensations Revealed--Rebuilding of the Church of Christ--The Signs Following--Coming of Elijah--Dispensation of the Fullness of Times--Triumph of the Truth. EIGHTH LEAF. Apparent Doom of the Majority of Mankind--No Salvation but by Jesus Christ--Is the State of Man Fixed at Death?--The Common Belief Incorrect--Preaching to the Dead--The Spirit Without the Body Sentient--Nature of Paradise--All People to Hear the Gospel Either in this Life or the Next. NINTH LEAF. Decrees of God Fixed in the Spiritual as in the Natural Universe--Ordinances Essential--The Living may be Baptized for the Dead--The Principle of Proxy--The Place for the Administration of Vicarious Ordinances--Revelation of Elijah, the Prophet--Connection With the Spirit World--True Order of Communication--Blessed Results of Work Done for the Dead. TENTH LEAF. Universality of Death--Results of the Transgression of Law--Dissolution of the Body not the End of Existence--What is Resurrection?--The Spiritual Body of Jesus--All to be Raised from the Dead--The Order of the Resurrection--Necessity of an Immortal Body--Ignorance of the Laws of Nature--Matter Indestructible--Possibilities of Creative Energy--Life and Immortality Brought to Light. ELEVENTH LEAF. Man or Woman Alone Imperfect--Marriage Ordained of God--Sanctity of Proper Sexual Relations--Matrimony a Part of Religion--The First Pair Immortal--Marriage for Eternity--Keys of Celestial Marriage--Condition of Those who Marry Only for Time--Man the Head of the Woman--Plurality of Wives--Continuation of the Righteous Forever--Eternal Family Organizations--Everlasting Increase and Dominion. TWELFTH LEAF. Christ's Work Continued After His Death--The Perfect Science of Human Redemption--What was Lost in the Fall--What is to be Regained in the Restoration--Justice Tempered with Mercy--Loss Sustained by the Disobedient--Doom of the Sons of Perdition--The Celestial, Terrestrial and Telestial Glories--Redemption and Glorification of the Earth--Salvation of the Whole Race--The Finished Work of Christ--Universal Dominion of the Father. "THE LATTER-DAY KINGDOM," a Poem. APPENDIX. Scriptural References to all the subjects treated upon in the body of the work. "MORMON" DOCTRINE, OR LEAVES FROM THE TREE OF LIFE. FIRST LEAF. Value of Truth--Only One True Religion--Faith the First Principle--Faith a Principle of Power--How Faith Comes--No Man Can Find out God--Deity Must Manifest Himself--God the Father of the Race--Personality of God--The Great Lawgiver Governs Himself by Law. There is nothing more valuable than truth. Religious truth, or that which relates to God, our duty to Him, His laws and purposes, and the means by which we may now come to Him and eventually be exalted in His presence, is really priceless. To obtain a knowledge of religious truth, both young and old should be willing to make every exertion and to offer any sacrifice. There are many systems of religion in the world, but only one can be correct, for the simple reason that there is but one God for the inhabitants of the earth to worship and obey. If there were many true Gods to whom mankind owed reverence there might be several true religions. God is the author or revealer of true religion. Men may invent and arrange methods of worship, imagine and think out doctrines, and formulate and enforce creeds; but they are of no value as a means of salvation. God must be approached and served in the way which He ordains, or the worship and service will not be accepted. The first principle of true religion is faith. This is the beginning of righteousness. It is the very root of the tree of life, and its sap runs through all the branches. "Without faith it is impossible to please God." And "Whosoever cometh to God must believe that He is." Faith, in its simplest sense, is the assent of the mind, and its assurance of the existence of things unseen by the natural eye. This is belief. In another sense, faith is a motive power, a principle of action. Examination into the secret springs that prompt us in the common affairs of life will show that faith moves us to exertion and incites us to perseverance. It is the assurance we feel of the existence or attainment of things unperceived by the senses, which urges us onward and inspires us with energy. In a higher sense, faith is a spiritual force. It reaches up to the heavenly spheres. It lays hold upon eternal things. It acts upon the grosser elements, and moves spiritual essences and immortal intelligences. It is in its fullness all powerful. By its exercise God made the worlds, bringing order out of chaos, light out of darkness and visible things out of the invisible, all moved by that spiritual energy called faith. By its power Christ stilled the winds and walked upon the waves, healed the sick and raised the dead. Elijah, by faith closed the heavens, that they rained not, and overcame the might of death, passing with his body into the mansions on high. By faith, Job beheld the coming of the Redeemer, and Paul ascended to the third heaven. And by faith men and women can overcome the influences of earth and time, and rise to communion with angelic beings, and even with God, the highest and holiest of all. Man must have faith in God in order to become exalted into His presence. No man knows of himself how to reach that position, nor how to obtain salvation from sin and its effects, among which are sorrow and pain, and death as the ultimate. To learn anything in relation to these important matters he must be taught of God, and faith is therefore absolutely necessary in the outset of any attempt to learn of Him. This faith "comes by hearing," or in other words is developed by testimony. Through the testimony of men divinely appointed to speak in the name of the Lord, faith is awakened in the human heart. It is a principle existing in every soul, but in the condition of fallen humanity is measurably dormant, until quickened by a divine influence. The word spoken by inspired men, accompanied by the influence of the spirit of truth, arouses faith in the soul of man, and by its force he is led to call upon the Lord, and by its light to see his way to repentance and obedience. No man by his own researches can find out God. He may, by reason and reflection, by observing and pondering upon the wonders of creation, by studying his own internal and external nature, come to the sure conclusion that there is a God, and to a very small extent make an estimate of His character. But without the Almighty manifests Himself in some manner, finite man can never obtain a knowledge of infinite Deity. The speculations of human beings concerning God are many and various, and a vast number of their conclusions inconsistent and vain. Human learning, no matter how extensive, and human research, no matter how profound, are of necessity inadequate alone to the acquisition of a knowledge of divine things. Hence an unlettered person enlightened direct from God, will know more of Deity than the most erudite collegian who has not received this divine illumination. Some conception of God is necessary to proper faith in Him. On this account He has, at different periods of the world's history, manifested Himself to chosen persons, whom He has deputed to bear witness of His existence and attributes to others, and declare His will and commandments. The history of some of these manifestations and revelations given in olden times is recorded in the Bible. Those that have been vouchsafed to man in the latter times are embodied in what is popularly known as "Mormonism," but which should be called the Everlasting Gospel, renewed on earth. By these we learn that God is the Father of the human race. As every seed in nature bears its own kind, it is reasonable to conclude that man bears some semblance to the Being from whom he sprang. And this idea is confirmed by the divine declaration that "God made man in His own image." Our Father in Heaven, is then, a personal Being. He is a Spirit. But He is also enclothed in a tabernacle. In other words, He is an immortal Spirit dwelling in an immortal tabernacle. Every faculty and power to be found in mortal man exists in the fullness of its perfection in the person of Deity. Those glorious qualities which make so wide a distinction between man and the lower animals are undeveloped photographs, or rather, embryotic duplicates of the perfected attributes of the Eternal Father. Being an individual, God, in His personality, cannot be omnipresent. But by the Holy Spirit, which proceeds from His presence and permeates all things throughout the immensity of space, He can see, and know, and influence all things. Yet the Being who has power over all His creations proceeds by law, and while giving laws to all His creations is Himself governed by law and never violates the eternal principles of truth, justice and mercy. The "laws of nature" are the laws of God, and He is consistent with them and those higher laws which pertain to the spiritual spheres. The Fatherhood of God is a glorious truth that must at some time be impressed upon every one of our race. It involves the brotherhood of man. It is full of ennobling and elevating suggestions, and prompts those who are impressed with its majesty to deeds worthy of so exalted an origin; leads to humility and obedience, and influences all the sons and daughters of the Eternal Father to mutual help, forbearance, charity and affection, as brothers and sisters of a family, whose destiny is connected with the glory, and dominion, and matchless power of the Almighty framer and governor of the universe. SECOND LEAF. True Repentance the Consequence of Faith--Original Sin and Actual Sin--The Work of Redemption--Universal Redemption from Original Sin--Conditions of Salvation from Actual sin--Baptism, its Object, Mode and Effect--A New Creature in Christ Jesus. Faith in God once quickened in the human heart, conscience is awakened and the mind is self-convicted of sin. Repentance follows as the consequence. This includes sorrow for the past and determination for the future. This first of these without the second is not genuine repentance. It is barren and fruitless, and is therefore unacceptable to God. Resolutions of future rectitude are naturally accompanied by grief for past wrong-doing, but regret may exist without reform, and such is not saving repentance, the virtue of which is in turning from evil and cleaving to good. Tears, self-reproaches, lamentations, self-abasement in language or in gesture do not constitute repentance, no matter how loudly they may be indulged in or how conspicuous they may appear, but it is evidenced by forsaking things one knows to be wrong and practising that which one is satisfied is right. Humility is one of its chief characteristics and this prompts obedience. As repentance follows faith, so baptism succeeds repentance. For the wish to work righteousness in future implies a desire for forgiveness of past guilt, and baptism is ordained for the remission of sins. This opens the broad questions of sin and redemption and the doctrine of the atonement. There are two general divisions of sin, viz., original and actual. Original sin is that which was committed by the parents of the race, the consequences of which pass upon all of their posterity. Actual sin is that committed by each individual and for which he is personally responsible. Adam and Eve broke the divine law given to them in the garden, the penalty for which was death, natural and spiritual; the first being the separation of the spirit and the body, and the second, banishment from the presence of God. The taint descended to their offspring. Death is the common lot, and a vail is drawn between man and his Maker. Thus mankind are prone to do evil, and the consequence is that "all have sinned and come short of the glory of God." "The wages of sin is death." Redemption is rescue from the results of the fall. This can only be achieved by the raising of the race from the dead and restoring them to the presence of God. To effect this, Christ came. Doing no sin, He gave Himself as a ransom for those who sinned. He upon whom death had no claim gave Himself to death that he might satisfy eternal justice and give mercy room to act. Death came by Adam, life comes by Christ. Through one act death entered the world, through one act life will come to all that death has grasped. "As in Adam all die, even so in Christ shall all be made alive." Good and bad, believer and unbeliever, male and female, young and old will be raised from the dead and brought into the presence of the Eternal Father. This is the work of Jesus of Nazareth, who shed His blood in this great atonement to redeem all mankind from the fall. But this was only part of His work. He died not only to atone for original sin but for actual sin, and to become the mediator between God and man. "Without the shedding of blood there is no remission of sin;" this is the law. His blood was shed for the sins of the whole world. For original sin unconditionally, for actual sin conditionally. Mankind had no part in the commission of the original sin, they perform nothing in the redemption therefrom. Its effects came through no acts of theirs; those effects will be removed without anything they may do. No conditions are required as preliminaries to redemption from original sin; it was committed by Adam, it was atoned for by Jesus Christ. But as each person is guilty of his own sins, so he must comply with the conditions which will entitle him to the full benefits of Christ's atonement for his own sins. Among these conditions are faith, repentance and baptism. Saving faith must necessarily include the Son as well as the Father in its objects, because salvation comes from the Father through the Son, and as Christ died for all, there is no other name but His given under heaven whereby man can be saved. Repentance, as we have shown, includes humility, which leads to obedience, and baptism follows, in which is given to the repentant believer that remission of sins, obtained through the shedding of Christ's blood in the place of the blood of the sinner. Baptism as a part of the gospel is the complete immersion in water of a repentant believer, by a man having authority to act "in the name of the Father and of the Son and of the Holy Ghost." All this is essential to its validity. The candidate must believe and repent. The administrator must have divine authority. The ordinance must be performed correctly. There is but "one baptism," as there is but "one Lord and one faith." Any other kind of baptism is spurious and of no effect. The believing, repentant sinner, after making covenant with God to forsake evil and keep His commandments, is taken down into the water by the duly authorized and ordained representative of the Lord Jesus, and, being dead to his old sins by repentance, is buried from his old life by immersion in the watery grave; and then, raised up again to newness of life, is "born of the water," and stands on earth a new creature in Christ Jesus. He is clean before God. He is as pure from guilt as a new-born babe. Though his sins were as scarlet, he is now washed whiter than wool, and is prepared for the next step on the straight and narrow path which leads to life eternal. Happy indeed is he. Joy unspeakable fills his heart. Peace indescribable dwells in his bosom. Purity shines in all his nature. He has entered by the door, into the sheep fold, and is one of the flock of Christ. The load of his past misdeeds is rolled from his shoulders and he is free. The liberty of the gospel is his. Henceforth he should be the servant only of the King of Kings, and a soldier of the cross. But he has a warfare to fight which will require all his strength, resolution and fortitude. For he has come out from the world and the world will hate and persecute him, and malign him, and try to despitefully use him. The flesh of his own being will be in conflict with his spiritual nature now brought into actual life. And Satan, the great adversary of the children of light, with his hosts of emissaries will take special pains to tempt and try to allure him from the path of salvation. But God will be on his side, and if he holds true to his baptismal covenants he will come off more than conqueror over all, and obtain the full and complete benefits of the atonement wrought out by the spotless and merciful Savior, who henceforth is his loved and loving Lord. THIRD LEAF. The Holy Ghost, its Nature, Office and Power--Conferred Through the Laying on of Hands--Gifts and Fruits of the Holy Spirit--How Obtained--Their Object and Design--Effects of Its Withdrawal--Infinite Riches of Its Full Inspiration. The repentant, baptized believer arises from the tomb of water cleansed from sin and washed pure of iniquity. He is spiritually resurrected. His old life is gone. He is born again. This is a type of the bodily resurrection to come. He is now prepared to receive the Holy Ghost, which "dwelleth not in unclean tabernacles." This is an endowment from on high. It is the Comforter which fills the absent place of the personal Christ. It is a manifester of truth. It bears witness of the Father and the Son. It is the light of eternity. It reveals things present and past, and unfolds events that are to come. It is the true scripture-maker. By it the prophets wrote the word of the Lord. It proceeds from the presence of God. It is the communicating element between man and his Maker. It is the source from which flow the spiritual gifts of the gospel. Without it no one can say from knowledge that Jesus is the Lord. Without it, the things pertaining to immortal spheres cannot be comprehended by mortals. Without it, no one can see the way which leads to eternal life. Without it, none can enter the kingdom of God. There is a set mode by which this great gift is conferred upon mankind. God's house is a house of order. His laws are set in the spiritual as in the physical universe, and there is no confusion in any of His works. The ways of men are not His ways, and He does not bend them to suit men's diversified notions. To obtain the gift of the Holy Ghost, the necessary conditions must be complied with. These we have already explained. The method by which it is conferred is, the laying on of hands by men who have themselves received it and have been called of God and ordained to administer it. True faith, genuine repentance, correct baptism, properly administered, are as surely to be followed by the outpouring of the Holy Ghost, through the laying on of hands, authoritatively administered, as the harvest is to come from seed sown in good soil and ripened by the rains and sunshine of heaven, or as the results of a chemical experiment are to be achieved when the needful elements are correctly compounded. The effects of this gift upon the recipient are not generally of a startling character. They are not necessarily physical. The chief office of the Holy Ghost is to enlighten the internal man or woman. It administers to the spirit. It brings peace, comfort and joy to the soul. It gives assurance of divine acceptance; and it establishes inward strength to resist sin and evil and lay hold upon all that is good. But it does not convulse the system. It produces no contortions of the countenance. It will not throw people to the earth as if they were dead. Neither will it cause them to yell, shout, jump around in paroxysms or act in an unseemly manner. Its internal fruits are faith, knowledge, wisdom, joy, peace, patience, temperance, long suffering, brotherly kindness and charity. Its external gifts are manifested in prophecies, visions, discernments, healings, miracles, power over evil spirits, speaking in various tongues, interpretation of tongues, etc. These several gifts are distributed according to the will of God among the various recipients of the Holy Ghost. One person may receive several of them. Some may not obtain any of those gifts which are manifested outwardly. Neither are the latter always the most to be desired. "Prophecy" is better than "tongues" as a gift, though the latter is more showy, and wisdom and faith are better than either. Divine knowledge with divine wisdom in its use is a gift of priceless worth, bringing joy beyond expression to its possessor, and conferring untold blessings upon others. These various gifts of the Spirit are obtainable through the prayer of faith. "Ask and it shall be given you" is the promise to the Saints. And they are called Saints who have obeyed the laws and ordinances we have explained, and received the gift of the Holy Ghost. But their desires must be pure in order to obtain the blessings for which they ask. These are not given as signs to be consumed on any one's lust. Neither are they bestowed as wonders to create astonishment or feed the love of the marvelous. They are designed for the comfort and confirmation of the faith of the true and obedient believer, and as tokens of the love of an indulgent Father, and they must be used in wisdom, or they will be withdrawn and work injury instead of benefit. The ceremony of the bestowal of the Holy Ghost is called confirmation. As baptism is the birth of water, so confirmation is the birth or baptism of the Spirit. Both are necessary to entrance into the kingdom of God, whether that is viewed in the light of the Church on earth or the glorious dominion of the Father in heaven. Only they who are led by this Spirit are truly the "sons of God." As it is bestowed through obedience, so it may be withdrawn through disobedience. The condition of those who lose this gift after having enjoyed it is truly lamentable. The light that was within them becomes darkness, and their last state is worse than their first. Their spiritual tastes become dead or vitiated, light seems to them darkness, and that which was once their greatest delight becomes the object of their deepest aversion. They then become a prey to influences of evil; hatred and malice spring up in their hearts towards the children of light; and the culmination of their career, if persisted in and reclamation does not come, is the shedding of innocent blood, for which there is no forgiveness. The possessor of the Holy Ghost is infinitely rich; those who receive it and lose it are of all men the poorest. But there are various degrees of its possession. Many who obtain it walk but measurably in its light. But there are a few who live by its whisperings, and approach by its mediumship into close communion with heavenly beings of the highest order. To them its light grows brighter every day. For them are joys, anticipations and glorious hopes that thrill no other bosoms, sweet experiences that earthly pleasures cannot bring, and a spiritual growth towards the stature of Christ Jesus that eternity only will fully unfold to general view. FOURTH LEAF. Divine Authority--Without it all Gospel Administrations Vain--It Cannot be Acquired--The Priesthood, its Antiquity, Power and Blessings--The Priesthood of Melchisedek--The Aaronic Priesthood--Priestcraft--The Authority of God Must Come From God--Ordination--Value of the Priesthood. The ordinances of the gospel, being of divine origin, require divine authority in their administration. Baptism at the hands of one not appointed to attend to it is void. It is therefore without value and without effect. If any unauthorized person were to lay hands upon a baptized believer, even if the correct form of the ordinance were observed, the Holy Ghost would not flow to the subject. No matter how good the intentions of either party might be, the lack of authority would vitiate the whole transaction. No company, firm, society, court or government would acknowledge or become responsible for the acts of any but its duly appointed and properly accredited agents. Why then should the Great King endorse the doings of men who take upon themselves duties not required of them, or bestow, through their unauthorized performance, blessings that belong only to the administrations of His chosen ambassadors? It is strange that intelligent persons who clearly perceive the necessity of valid authority in human affairs, should imagine that it is not necessary in divine affairs; that while no earthly potentate would be expected to pay the slightest attention to proceedings of any pretended representative of a nation or ruler, the Eternal Monarch of the universe must needs honor the acts of any individual of a devotional cast of mind, who chooses to perform ceremonies and ordinances in His great name. A man may have such faith in God as to obtain choice blessings, behold visions, receive heavenly gifts, and lay hold upon extraordinary spiritual powers, and yet have no right to administer any ordinance in the name of the Lord. Man cannot acquire this authority; it must be conferred upon him in the appointed way. In every age when the Almighty has had a church or organized body of true worshipers on earth, He has sent among them men who were authorized by Him to act in His name. Of such were Noah, Melchisedec, Abraham, Moses, Elijah, Peter, James and John, and many others. They were not only endowed with the Holy Ghost, but were also appointed and set apart to administer needful rites in God's stead. What they sealed on earth by this authority was sealed in heaven, and what they loosed on earth was loosed in heaven. In other words, what they performed, as directed of God, was accepted by Him and was of the same force as though attended to by Him in person. Any authority less than this is the same as no authority. This delegated power from God to man is called the Priesthood. Sometimes this term is used in reference to the men who hold this authority. Properly speaking, however, it relates to the office rather than the person. Melchisedec was a great high priest, and the authority he held was eternal in its nature; without beginning of days or end of life. It did not depend upon lineage either of father or mother, and it is written that he who holds it in faithfulness "abideth a priest continually;" that is, he retains it in this world, and also in the world to come. Aaron received a Priesthood which was of another order, and that ran in a family line, descending from father to son, and was subordinate to the higher Priesthood after the order of Melchisedec. John the Baptist held and administered the Aaronic or lesser Priesthood, but Jesus received and acted in the Melchisedec or higher Priesthood. So John could baptize the repentant for the remission of sins, but could not confer the Holy Ghost as Jesus did. In like manner, Philip, acting in the lesser Priesthood, could baptize the people of Samaria, but had to send for Peter or some other apostle acting in the higher Priesthood, to come down and lay hands upon them, that they might receive the Holy Ghost. Jesus did not take this authority upon Himself although he was the Son of God. "He glorified not Himself to be made an High Priest," but His Father called Him, saying, "Thou art a Priest forever, after the order of Melchisedec." Moses and Elijah held similar authority in their day and retained it when they left the sphere of mortality. And they came and administered in that Priesthood to Jesus on the Mount of Transfiguration. As the Father called Him, so called He the apostles, and so, under divine direction, they called and ordained others. Thus the Priesthood in both orders or branches was continued in the early Christian Church, until through transgression, it was taken from among men, and in its place a spurious priesthood, destitute of divine authority, divine inspiration and divine power, was set up by ambitious and designing men. This is priestcraft, the base counterfeit of the true and heavenly coin. When the Priesthood is once lost it cannot be regained merely by the hopes, wishes or acts of men. No matter how strong a desire any one may have to benefit his fellow man, he must not attempt to administer to him any ordinance or ceremony of the gospel unless called of God so to do. And this call does not come to men merely "in the heart" or the imagination. A great many enthusiastic persons have felt themselves "called" to the ministry. But this over-anxiety does not give them the Priesthood, any more than strong wishes of a politician for the post of minister to Berlin, clothe him with authority to represent this government in the German empire. The Priesthood is given by ordination. When there is no man living in the flesh, who holds this authority, its restoration can only be effected by the administration of heavenly beings who formerly held it on the earth. They can return when so permitted and instructed, as Moses and Elias did on the mount. But when the link is restored, they never step over the line of the two spheres for this purpose again, while there remains one man on the earth holding the legitimate authority. For God's house is a house of order, and the rights and powers of His Priesthood cannot be invaded with impunity either by mortal men or the heavenly hosts. Under divine inspiration and certain rules and provisions, those who hold this Priesthood may ordain others by the laying on of hands. Thus, while mankind are worthy of its administrations and accompanying blessings, it may be perpetuated in the earth, a medium of communication between God and man, a guide for the feet of erring mortals to the straight and narrow path that leadeth unto life. Without it, the inhabitants of the earth wander in spiritual darkness, and those who presume to step forward as their teachers, are blind leaders of the blind, and all their ministrations in the name of Him who never sent them are vain, worthless and without force or virtue in time or eternity. FIFTH LEAF. The Church of Christ--Its Unity--Christ's Church under His Personal Supervision--Rules of Admission--No Others Available--Apostleship the Chief Authority--Other Authorities and Ministers--Necessity of These--The Church Progressive--It Casts off Evil-Doers--Brotherhood of Its Members--Mission of the Church. The Church of Christ is an organized body, consisting of those who believe in Him and have shown their faith by obedience to the initiatory ordinances of His gospel. It may contain many branches, but they will all be connected with the main body, and will all have the same characteristics; that is they will hold the same doctrines and be animated by the same spirit. No matter how many sections of the Church there may be, or how widely they may be separated geographically, they will be governed by the same rule of discipline, and be under the direction of the same head. The Church of Christ must be established under His own supervision, and according to His commandments. A society of persons professing to believe in Him, but organized without any communication from Him, is not and cannot be His Church, whatever its members may call it, or however sincere they may be in their intentions. Some suppose that every one who believes that Jesus is the Christ is, by virtue of that faith, a member of His Church. This is a palpable error. As well might it be assumed that all who believe that the Order of Masonry is a correct form of brotherhood, are by that belief made members of the Order. All societies have some established regulations for the admission of members. The Church of Christ is no exception to the rule. But the initiatory rites in His Church are prescribed by Him, and no one has the right to change them or substitute others in their place. They are uniform for all people, of both sexes, of every race and of every grade of society. The churches established by men have various modes of receiving members and of conducting church government. This is one proof that they _are_ the churches of men, and not of Jesus Christ. We have already explained the first principles of the gospel which must be received and obeyed in order to obtain a standing in Christ's Church. Those who have believed, repented, been baptized by one having authority for the remission of sins, and have been confirmed by the laying on of hands for the gift of the Holy Ghost, are thus made members of the Church of Christ. And this is the only way of admission. All who have not complied with these rules are outside of the Church and can get in by no other door than this appointed entrance. Christ will not accept the devices and ordinances and ceremonies ordained of men. They are not His, and are of no force or effect so far as the kingdom of heaven is concerned, either in this world or in the world to come. Christ is the head of the Church, as man is the head of the woman. But as the woman has also a head to her own personality, so has the Church. The apostleship is the principal governing authority thereof. When Christ ascended on high, the earthly headship devolved upon His apostles, of whom Peter, James and John were the chief. There were also the seventy appointed by the Savior as His traveling ministers, and He gave other officers to the Church, such as evangelists, pastors, elders, bishops, teachers, deacons, etc. All these were under the direction of the apostles, who were inspired, and instructed, and led by Jesus, even after His ascension, and were filled with the Holy Ghost, which bears record of the Father and the Son. A church which has not inspired apostles nor prophets, cannot be the Church of Christ, for these are essential to its full constitution. All the officers we have named are necessary, in their various positions, to the complete organization of the "body of Christ." Through these appointed servants of God, the members of the Church are instructed in their duties, led along in the path of truth, admonished of their faults, rebuked for their transgressions, brought to the unity of the faith, corrected of their errors, and when they become evil-doers, and reformation is not probable, disfellowshipped from communion or excommunicated from the Church. The Church of Christ is progressive. That is, it advances in the knowledge of the truth. As fast as its members are prepared for additional light, through the practice of principles already revealed, new manifestations are given, for the growth of all who will receive the truths unfolded towards the fullness of the stature of Christ Jesus. Old truths are not discarded, but new truths are added, and clearer light is thrown upon what was previously known. Thus the Church advances and prepares its communicants for a higher sphere when they pass away from the plane of mortal existence. But while it casts off no truth, it eliminates from itself, by natural process, everything obnoxious to its health and vitality. Corrupt and wicked persons occasionally find their way into its sanctuary; some, after being washed from their impurities, turn again to their filthiness, and others become rebellious and discordant. These incongruous elements are gradually separated from the body. For the Church is a living thing, and casts off that which does not assimilate or which is inimical to its growth, harmony and progress. The members of the Church are all united by a fraternal bond. They are all brethren and sisters, no matter what their condition in life, no matter of what nationality. Indeed nationality is swallowed up in fraternity. They are no longer Jew or Gentile, English, German, Danish or American, they are all one in Christ Jesus. They are no more Catholics or Protestants, Dissenters or Episcopalians, but are baptized by one spirit into one body, and in all essential principles have one faith, and are joined together in the same mind and the same judgment. The Church of Christ in this and every other age, is connected with the Church of previous ages. That portion behind the vail works in harmony with the new Church in the flesh, and its members, whether in the body or out of the body, move to the common end: the establishment of the kingdom of heaven upon the earth, the spread of the principles of the true Church, until "every knee shall bow, and every tongue confess that Jesus is the Lord, to the glory of God the Father." Then the Church will have filled its mission--to preach the gospel, administer in its ordinances, unite the Saints, manifest the things of God, establish righteousness, bring together the heavens and the earth and make straight the path for the Lord Jesus. And the vail of the covering will be taken away; the Church of the Firstborn will be one in all things beneath and above; evil will be swept from the earth; and truth, peace, harmony and praise will glorify this planet and its inhabitants, who will know God, from the least even unto the greatest. SIXTH LEAF. Apostasy from the Primitive Church--When it Commenced--The Apostles Predicted it--The Apostasy Universal--The Woman Clothed With the Sun, and the Scarlet-Clothed Harlot--What They Represent--The Reformation--Spread of Truth but Lack of Authority--Multiplication of Sects--No Voice From Heaven. Comparison of the various sects of modern Christendom with the Church of Christ as established by Jesus and His apostles, which was briefly described in the preceding chapter, will show that there has been a wide and remarkable departure from "the faith once delivered to the saints." It is contrary both to scripture and sound reason to think that Christ would set up two or more discordant religious systems to distract mankind and cause strife and contention. "God is not the author of confusion." There is but one straight and narrow path that leadeth unto life. The mind of God is one; the minds of men are various. The fact then that there are various opposing religions in the world is conclusive evidenced that men have been engaged in their invention. It is also clear that they have established very imperfect imitations of the true Church of Christ. The departure from the order, doctrine, ordinances and spirit of primitive Christianity commenced at a very early period. Contentions began to creep in among the early saints, and they soon commenced to array themselves in factions, some being of Paul, others of Apollos, others of Cephas, etc. And the inspired leaders of the Church foresaw the great apostasy which would take place, as may be seen from their epistles. Paul declared that the day of the Lord's second advent would not dawn until a "falling away" should occur. He described the condition of apostate Christendom, when the people "would not endure sound doctrine," but would "heap to themselves teachers, having itching ears;" when "doctrines of devils" should be taught instead of the pure gospel; when they would have "a form of godliness, but deny the power thereof;" and Peter declared that false teachers would arise in the place of the duly authorized servants of God, and bring in damnable heresies; who "through covetousness would make merchandise" of the souls of men; and by whom "the way of truth would be evil spoken of." This "mystery of iniquity" had already begun to work even in their day, and rapidly increased after their departure. The combined powers of the world, the flesh and the devil, made such inroads upon the Church of Christ, that, by the time when John, the beloved disciple, was banished to the isle of Patmos, where he received the great vision known as the Book of Revelation, only seven branches of the Church were worthy of divine mention, and some of them had become so corrupt that terrible denunciations were hurled against them, and they were threatened with complete rejection. In that same vision the inspired apostle beheld the utter and universal apostasy of the Church and the spread of spurious Christianity until _all nations_ were "made drunk with the wine of the wrath of the fornication" of Babylon, "the mother of harlots and abominations." Instead of the chaste Church of Christ, clothed with the sun, the moon under her feet and the crown of twelve stars upon her head, the scarlet-clothed impostor, sitting upon the beast, grasping a golden cup full of filthiness for the whole world to drink. Regal pomp and state power, instead of the solar glory of the Melchisedec and the lunar rays of the Aaronic Priesthoods, with the stellar crown of apostleship shining at the head! Mystery instead of light! Painted gaudiness instead of modest purity! Names of blasphemy instead of that one sacred name at which every knee should bow! When the lights that Christ kindled on earth to lead mankind in the only true way were put out by the hands of murderous men, darkness overspread the world, and "gross darkness covered the people." Errors multiplied. Heresies sprang up like rank weeds. The Spirit of Christ gradually withdrew. And when what was left of the form of Christianity became allied to the softened paganism of the Romish empire, the angels looked down from afar upon another triumph of the arch adversary, who rules as prince of this world, and reigns in the hearts of the children of disobedience. The Papal church, seated upon the Romish State, was fitly prefigured by the woman upon the beast. The Church of Christ was gone, without even a shadow of its presence to be seen upon the earth. All nations were blinded and intoxicated by the mystery and abominations, the heresies and perversions, the pomps and vanities of this spurious ecclesiastical system, with its popes and cardinals in the place of apostles and prophets, its priestcraft in the place of the Priesthood, and its force, bloodshed, cruelty and lust in the place of the love, liberty, peace and charity of the departed Church of the Redeemer. After a time came the reformation. Protestants against the tyranny, falsehood and gross villainies of this blasphemous hierarchy sounded aloud the story of her abominations and shook all Christendom with the force of their eloquence. Anathematized and excommunicated from the mother church, they established new churches, discarding many errors but retaining as many more. Still further "reformations" were inaugurated, originating more churches, and thus sects produced sects, and as religious liberty increased so religious systems multiplied, until the term Christianity covered an incongruous mass of discordant elements, representing all shades of human opinion, without a single authoritative voice deputed of heaven to harmonize and bring them into order. For, though immense good accrued to the world through the exposure of error and the unfolding of truth, which were the consequence of the reformation and its successive developments, and though many excellent mea spent their lives and suffered cruel deaths for principles of righteousness, yet there was no direct communication established between them and the heavens, and that authority by which the apostles administered for and in behalf of the Father, the Son and the Holy Ghost was still unrestored to man. There was no inspired prophet, no gifted seer, no appointed revelator through whom the will of God could be made known. Therefore, the ordinances of the gospel could not be administered acceptably to God, and all such ceremonies as were established among the various sects were of necessity void and without virtue in heaven. So the world rolled on, and men framed religions, all containing some truth as well as some errors, and many persons who would have done well in advocating what they believed to be right, in their own names, undertook to assume the name of the Trinity, and to officiate as though authorized by Jesus Christ, while they openly admitted that there had been no communication from on high for centuries, and maintained that the days of revelation were gone forever. And thus the effects of Mystery, Babylon, the Mother of abominations, were felt directly or indirectly throughout all the nations professing to be Christian, and millions upon millions of mistaken souls passed behind the vail without receiving the principles and ordinances of salvation, and the living and the dead were left in the spiritual darkness of centuries of apostasy to wait until the dawning of the great and last dispensation, the times of restitution, when the crowning act of God's mercy to man should be performed, and the ushering in of the millennial day should bring again to the world, with increasing glory, the gospel, the Priesthood, the blessings and the powers of all former ages, for the salvation of the human race and the permanent establishment of the Church and kingdom of God, no more to be thrown down forever. SEVENTH LEAF. Restoration of the Gospel--Ministration of an Angel--Divine Knowledge and Divine Authority--Keys of Former Dispensations Revealed--Rebuilding of the Church of Christ--The Signs Following--Coming of Elijah--Dispensation of the Fullness of Times--Triumph of the Truth. Having shown the universal apostasy from the Church established by Christ and His Apostles, we now turn with pleasure from the dark picture of error, strife, confusion and priestcraft, painted in sombre hues during a long succession of centuries, to a more cheering and truly delightful subject. The same inspired apostles who foretold the general departure from the "way of truth," also predicted the restoration of the gospel, the ushering in of a later and final dispensation, and the ultimate triumph of God's kingdom upon the whole face of the earth. After seeing the dominion of the mother of abominations extending to all the kingdoms of the world, John, the beloved, beheld her entire destruction. This was preceded in the vision by the coming of an angel from heaven with the everlasting gospel for every nation, kindred, tongue and people, and the cry from heaven, "Come out of her, my people, that ye be not partakers of her sins and that ye receive not of her plagues." We are able to state, with the most positive assurance, that the angel with the gospel has come, and that the voice from heaven has been uttered as a warning to all nations; that the gospel will be preached and the warning will be sounded, by divine authority, to every tribe, and nation, and tongue. Joseph Smith was the chosen instrument in the hands of God to receive the glad message and direct its promulgation to all the world. Angels do not travel and preach to mankind in person; when they bring tidings from on high they deliver the heavenly mandates to a chosen man who, in turn, makes them known to his fellows. But though the ministry of angels is not general, all people may know thereof of a surety by obedience to the commandments revealed, which is followed by a divine witness of their truth and of the fact of the manifestation. Thus, while Joseph Smith was selected to receive direct divine communications, every one who in faith obeys them, obtains a satisfactory testimony that the message is true and that the messenger was authorized to declare it. But receiving the gospel, whether by angelic ministrations or otherwise, is one thing, and obtaining authority to preach it and administer its ordinances is another. Knowledge, light and revelation may be enjoyed, and yet the favored recipient of these blessings may be without any authority to perform any official act in the name of the Lord. Joseph Smith not only received the ministrations of the angel bearing the everlasting gospel, but also obtained the right to officiate in all its ordinances, rites, ceremonies and endowments. He did not receive this authority from man. As we have already shown, it had departed from the earth centuries before. No amount of learning would bring it. No college, prelate, potentate or priest could confer it. All the wealth of the world could not purchase it. It does not come by the will of man. How did Joseph Smith gain it? Holy men of old, who held the keys of this power in former dispensations, came to earth as ministering spirits and ordained him to the same offices which they held in mortality. First came John the Baptist, who was beheaded for the truth's sake, bearing the keys of the Aaronic or lesser Priesthood, and ordained Joseph Smith and Oliver Cowdery to the authority thereof, with the right to preach the gospel of repentance and administer baptism for the remission of sins. But as John did not hold the power when on earth to confer the Holy Ghost, he did not presume to bestow it upon others. Next came Peter, James and John with the keys of the Apostleship, of the holy Melchisedek Priesthood and of the dispensation of the fullness of times, which they conferred upon Joseph and Oliver, giving them authority to ordain others to this ministry and to confirm baptized believers by the laying on of hands for the gift of the Holy Ghost. The lesser Priesthood holds the power of the ministration of angels and authority to administer in temporal things. The greater Priesthood holds the power of communion with the Highest and of attending to all things, spiritual and temporal; for the salvation and exaltation of man till he reaches the actual presence of the Eternal God, and shines forth in the fullness of the attributes of his Almighty Father. Thus power was restored to rebuild the Church of Christ, to preach the true gospel; to baptize penitent believers for the remission of sins; to bestow upon them the Holy Ghost, bearing witness of the Father and the Son and of acceptance with them; to appoint and ordain all the various ministers necessary for the publishing of the truth to all nations, the work of the ministry, the perfecting of the Saints and the edifying and government of "the body of Christ." So the Church was set up in these latter times. Humble believers received the word with gladness, and obeying it, obtained from God the witness of its truth. The signs promised to believers followed them. They spoke in other tongues, prophesied, saw visions, dreamed divine dreams and enjoyed all the gifts of the Church as did the saints of old. The sick were healed by the laying on of hands, devils were cast out, the deaf heard, the eyes of the blind were opened, the lame leaped for joy, the tongue of the dumb was loosed, the heavens were opened to human view, and the Holy Ghost, as on the day of pentecost, rested down in power upon the Saints of the new dispensation. Then they _knew_ for themselves. Doubt had fled, the darkness was dispersed, Satan trembled, priestcraft raged, and while the tidings of the restored gospel caused joy in heaven and praise on earth, the powers of evil in and out of the flesh conspired to fight the truth, make war upon believers and persecute the servants of God unto death. But the Lord strengthened the hands of His people and poured out light and knowledge from on high. The hidden things of ages were brought forth. Revelation after revelation was multiplied to the Church. Then came Elijah the Prophet, bearing the keys of the turning of the hearts of the fathers to the children and of the children to the fathers, that the link of the broken chain of the Priesthood through the ages might be welded together, and the spirit world be known to men in the flesh. Next came Moses, the man of God with the keys of the gathering of Israel, that the remnants might be brought in from their long dispersion and inherit the lands promised to their forefathers. And Raphael and Gabriel and other holy messengers also appeared, each in their order, bearing the keys of their respective ministries when living as men upon the earth, that all the powers needful for the establishment of the great and last dispensation of the fullness of times might be centered upon the head of the man chosen to open it to the world, and that he might bestow them upon others called and chosen by the spirit of revelation. Glory to God in the highest! The straight and narrow way is opened. The silence of ages is broken. Jehovah speaks from out the bosom of eternity. Angels again come down from the abodes of bliss. Communication is restored between man and his Maker. The Holy Ghost again comforts, reveals and bears witness. The sacred gifts are once more enjoyed. All earth shall hear the glad tidings. Every soul shall be warned. And though Joseph, the chosen seer, and many of his brethren have become martyrs for the truth's sake, and the bosom of mother earth is stained red with the blood of the persecuted Saints, the Church re-established, the Priesthood restored, the truths now revealed shall never, be taken from earth again, but they shall spread and increase and prevail and triumph, until darkness and evil, and sin and Satan shall give way, and this planet, ransomed and redeemed shall be crowned with the glory and presence of its rightful King, Jesus the anointed, the sinless Son of the omnipotent God. EIGHTH LEAF. Apparent Doom of the Majority of Mankind--No Salvation but by Jesus Christ--Is the State of Man Fixed at Death?--The Common Belief Incorrect--Preaching to the Dead--The Spirit Without the Body Sentient--Nature of Paradise--All People to Hear the Gospel Either in this Life or the Next. One of the great difficulties in the way of inquiring minds, desirous of understanding gospel truth, is the apparent doom of the great bulk of the human family to perdition. The declaration is plainly and positively made in the scriptures that there is no other name given under heaven whereby man can be saved, but the name of Christ Jesus. It is also proclaimed that "except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." Many millions of the earth's inhabitants have passed away without hearing the name of Jesus, or having any opportunity of the privilege of the second birth. And the query arises, must all these souls be lost in consequence? And if so can the God of the Bible be just? Further; the question comes up, If the world has been in error so long, and the Church of Latter-day Saints is the only true Church of Christ, what has become of the generations of professing Christians, who lived and died in the centuries between the loss of the gospel and the Priesthood and their restoration in the present age? The difficulty arises through lack of a correct understanding of the plan of salvation, and through the erroneous doctrines of unauthorized teachers. Orthodox "Christianity" affirms that the future state of man is fixed at death; that the departing spirit goes either to an eternal heaven or an everlasting hell; and that there is no possibility of change, but, to use a familiar saying, "as the tree falls, so it lies." The light of modern revelation rolls back the darkness of ages and unfolds the glorious plan of human redemption in its fullness, and the illuminated soul perceives the triumph of justice in union with mercy, through the extension of gospel privileges beyond the narrow sphere of this mortal life. Why should the opportunity to learn and the power to obey the truths of the gospel be confined to dwellers in the flesh? Is it to be supposed that when the immortal spirit leaves its domicile of clay its powers of preception, of reason, of reception or rejection of truth or error, of submission or rebellion to the decrees of heaven, are buried with the decaying body? The idea is contrary to all the hopes of the life to come kindled in the heart by the promises of the gospel. It is also antiscriptural. There is nothing in holy writ which establishes any such absurdity. Paul declares that all men shall be judged by the gospel which he preached. If this is true and God is just, must not all men _hear_ that gospel and have the opportunity of receiving or rejecting it? And if this privilege has not been granted to them while in the body, must it not be afforded them when out of the body? Peter states that the Lord shall "judge the quick and the dead," and explains that "For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." He mentions this in connection with his history of the mission and works of Jesus, who, he tells us, was "put to death in the flesh, but quickened by the spirit: by which also He went and preached unto the spirits in prison." This accounts for the whereabouts of the Savior during the interval between his death on the cross and His resurrection from the sepulchre in the rock. At His appearance to Mary in the garden, after He had risen, He said, "I am not yet ascended to my father." During the three days of His body's sleep in the tomb He was continuing the work the Father had given Him to do. He was preaching "deliverance to the captives, and the opening of the prison to them that were bound." That these spirits in prison had been in the flesh, Peter makes clear by stating that they were "disobedient * * in the days of Noah, while the ark was a preparing." The gospel was thus preached also to the dead, that they might have the same opportunities and be judged by the same gospel as the living. The exercise of faith is an operation of the spirit of man, and so is repentance. These lead to obedience and obedience to acceptance with God. The body without the spirit is dead and can neither believe, repent nor obey, but the spirit without the body is active, sentient and capable of exercising all of its powers that are adapted to a spiritual sphere. It is only through the medium of the body, however, that the spirit can handle, experience and fully control or be subjected to corporeal things. That part of the gospel which pertains to earthly ordinances and observances is, therefore, unapproachable to the disembodied. But they can learn and submit to all its spiritual laws and influences and "live according to God in the spirit." They can hear the gospel, for Christ preached it to many of them; they can obey, for He not only proclaimed liberty to them but "He led captivity captive," and they must therefore have repented and become acceptable to God. As one of the early fathers of the Church said of the slain Redeemer, "He went into hades alone, but he came forth with a multitude." The Jews of Christ's day believed that there were two divisions of the spirit world--Paradise and Tartarus. The good went to the former, the bad to the latter. Jesus promised the repentant thief on the cross: "To-day shalt thou be with me in Paradise." This is not the abode of the Eternal Father but of departed spirits, where they wait until the resurrection. A place of instruction and preparation, of peace and rest, of joy and serenity, of progress toward perfection. And into this abode of the just, Christ led from Tartarus the spirits purified and chastened through their captivity, who were disobedient in the flesh in the days of Noah, but had suffered for their rebellion, and in the spirit had gladly received the gospel through His ministrations. And thus, in the due time of the Lord all who have dwelt upon the earth in any age, Jew, Gentile, heathen, Christian, may hear the glad tidings of the everlasting gospel preached by those appointed and authorized, and have an opportunity of repentance, improvement and reconciliation. But the ordinances which belong to the sphere of mortality cannot be received in a spiritual estate; they belong to the flesh and must be attended to in the flesh. Consideration of the means provided by Infinite Goodness through which the benefits of those essential ordinances can be obtained by believing, repentant, disembodied persons, must be left till the unfolding of another leaf. NINTH LEAF. Decrees of God Fixed in the Spiritual as in the Natural Universe--Ordinances Essential--The Living may be Baptized for the Dead--The Principle of Proxy--The Place for the Administration of Vicarious Ordinances--Revelation of Elijah, the Prophet--Connection with the Spirit World--True Order of Communication--Blessed Results of Work Done for the Dead. The divine fiat has gone forth that "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." This is a fixed law. The same certainty that is exhibited in the government of the material universe obtains in the spiritual domain, and is as much a necessity in one as in the other. As man cannot change the revolutions of the planets nor alter the principles that underlie all motion and regulate all matter, so he cannot turn aside the decrees of Jehovah, nor modify, in the least degree, any rule or commandment pertaining to the everlasting gospel. Neither will He who reigns in the unseen world, as well as in the sphere perceived by the senses, swerve from His established laws in the former any more than in the latter. Baptism, or the birth of water in the form and mode already described, is an essential ordinance. There are others equally necessary in their time and place in the divine plan of human redemption. They must be rightly received and administered, or the blessings that spring from them, as their natural fruit, cannot be enjoyed. As aliens cannot be admitted to the rights and privileges of citizenship in an earthly government, without complying with the naturalization laws in such case made and provided, so aliens from the heavenly kingdom cannot be received into its dominion, nor be adopted into the family of the Eternal King, without obeying the laws set as the conditions of admission. These laws and ordinances will be made known to the inhabitants of this planet, either in the flesh or in the disembodied condition. They will have the opportunity of receiving or rejecting them on the agency given to man, that a just judgment may be rendered in the great day of accounts. But ordinances, such as baptism, the laying on of hands for confirmation, ordination, marriage, etc., belong to the corporeal sphere. They are set for the state of probation. Water is an earthly element, or compound of elements, and the blessings ordained to flow from the death, burial and new birth, typified by authorized baptism therein, cannot be secured in any other way. Millions of earth's sons and daughters have passed out of the body without obeying the law of baptism. Many of them will gladly accept the word and law of the Lord when it is proclaimed to them in the spirit world. But they cannot there attend to ordinances that belong to the sphere which they have left. Can nothing be done in their case? Must they forever be shut out of the kingdom of heaven? Both justice and mercy join in answering "yes" to the first and "no" to the last question. What, then, is the way of their deliverance? The living may be baptized for the dead. Other essential ordinances may be attended to vicariously. This glorious truth, hid from human knowledge for centuries, has been made known in this greatest of all divine dispensations. It is indeed light in the midst of darkness. It shines in the depths of the shrouded past, illuminates the mystic future, and reveals the infinite love of God and His tender mercy over all His works. It explains the meaning of scripture texts long considered difficult and obscure. It links by loving ties the living with their dead. It shows why the fathers "without us cannot be made perfect." It opens the way of redemption for the hosts of departed heathens. It brings together in one all who are in Christ, even though parted by the vail that is drawn between the physical and spiritual spheres. It gives men and women the power to become "Saviors on Mount Zion," Jesus being the great Captain in the army of redeemers. In God's house all things are done in order. There is a right way and a proper place for the administration of ordinances for the dead. The living relatives of those who have departed without an opportunity of obeying the earthly requirements of the plan of salvation, if they have themselves been born of the water and of the spirit, stand in the name and place of the departed and receive the ordinances to be placed to the credit of the dead. Either sex represents its own. Men are not baptized for women, nor women for men. The first-born son in each family has rights of priority connected with this vicarious work if he has proven himself worthy. The ordinances must be administered by those having authority, being set apart for the work, and must be duly witnessed and properly recorded. The books on earth must tally with the records in heaven. The place for these administrations is in a temple built to the Most High God, after the pattern revealed. The baptismal font, like the brazen sea in the temple of Solomon, is placed in the basement, under the place where the living are wont to assemble, typifying the place for the dead, all things spiritual having their correspondence with things natural. That which is done on earth, according to the divine instructions, is acknowledged in heaven, and is of force and effect in the world to come. Herein is manifested the power of the Holy Priesthood, loosing or binding on earth, and it is loosed or bound in heaven, all according to the commandments and revelation of the Most High through Jesus the anointed. This principle of proxy runs like a thread of gold throughout the entire robe of salvation. Christ is the proxy of blood for the whole race of sinners. The Spotless One died in the place of the impure. He is the offering for the deadly sin of Adam. He is the propitiation for the evil deeds of a world. The lamb on the smoking altar, the scapegoat turned into the wilderness, the sprinkling of atonement, all the sacrifices of the old covenant, as well as the infinite one of the new, are based on the doctrine of vicarious action and the divine acceptance of authorized substitutes. The manifestation of this truth in the last dispensation came from the Prophet Elijah in the temple built to the Almighty by the Latter-day Saints in Kirtland, Ohio. On the third of April, 1836, he who was caught up to heaven without death, appeared to Joseph Smith and Oliver Cowdery, and committed the keys of the power to "turn the heart of the fathers to the children, and the heart of the children to their fathers," that the earth might be saved from a curse. The living are thus authorized, under prescribed conditions, to act for the dead, and the fathers in the spirit world look to the children in the flesh to perform for them the works which they were unable to attend to while in the body. Here is the peculiar blessing upon the heads of the Saints in the grand, culminating and completing dispensation of the fullness of times. To labor for the redemption of their progenitors until every lost link in the line of their ancestry, back to the Abrahamic stock from which they originally sprang, shall be taken up and welded into the perfect family chain. Herein is seen one of the blessings attending the perpetuation of a man's name in the earth; to die leaving no seed being considered in olden times, among the people of God, one of the greatest of calamities. Indeed the glory and dominion, and joy and rapture of the future state will be found to have intimate relation to the family condition, and the promise to Abraham of a numerous posterity was not merely of earthly portent, but reached into the exaltation and beatitudes of eternal existence. This glorious doctrine bears the key to the sphere within the vail. It regulates the communion of the living with the dead. It saves those who receive it from improper and deceptive spirit communications. Tidings to the living from their friends who have passed away do not come in disorder and confusion, nor by the will of men or women, whether corrupt or pure. Order is maintained in all the works and ways of God. Knowledge that is needful concerning the spiritual sphere will come through an appointed channel and in the appointed place. The temple where the ordinances can be administered for the dead, is the place to hear from the dead. The Priesthood in the flesh, when it is necessary, will receive communications from the Priesthood behind the vail. Most holy conversations on all things pertaining to the redemption of the race, belong in the places prepared in the temples. The Saints in the flesh are required to use all due diligence in obtaining their genealogies by the means at command, and a spirit has moved upon men in the world to collect and perfect and publish the records of their ancestors, by which, thousands upon thousands of acceptable names have been obtained, and the work of vicarious baptism already done is immense. But that which remains to be accomplished is so vast, that no mind, unless illuminated by the light of God, can see how it can ever be performed and perfected. Yet it will be done, and blessed are they who aid in the heavenly labor! With what joy will they be greeted by the spirits of their progenitors when they meet them in Paradise! What honor will crown their brows in the day of reward and compensation! They will stand among the saviors, and shine among their kindred who are redeemed, like glorious suns in the heavenly constellations! This divine plan of vicarious action, is one of the broadest, brightest and loveliest leaves in the blessed tree of life. It bears a healing balm for millions upon millions of earth's sons and daughters who have passed away without hearing the only name whereby man can be saved, or who, having heard, were never taught the way of salvation as ordained through Jesus Christ. It is redolent of the love and mercy of the Eternal Father, and bears the sweet perfume of charity and gratitude of the children reaching out after the fathers, of the fathers blest in the works of the children, and of kindred affection enlarged, cemented and perpetuated for ever and ever. It parts the vail between the physical and the spiritual, it softens the heart, and brings the living and the dead nearer to God, and it sanctifies the soul to obedience, worship and devotion, filling it with reverence and adoration of Him who has devised this broad and universal plan for the redemption of the human race. TENTH LEAF. Universality of Death--Results of the Transgression of Law--Dissolution of the Body not the End of Existence--What is Resurrection?--The Spiritual Body of Jesus--All to be Raised from the Dead--The Order of the Resurrection--Necessity of an Immortal Body--Ignorance of the Laws of Nature--Matter Indestructible--Possibilities of Creative Energy--Life and Immortality Brought to Light. Death is the common heritage. It is a legacy to all the children, left by our first progenitor. It is the result of transgression, the penalty of violated law. The immortal pair who dwelt in Eden fell into mortality through sin. Immortality is the power of continued existence. But "all things are governed by law." Sin is law-breaking. To live for ever requires perpetual obedience to the laws of everlasting life. "That which is governed by law is preserved by law." By the same rule reversed, the reverse obtains. Therefore, that which is immortal and obeys not the laws of immortality, will become mortal. If obedience insures preservation, disobedience involves destruction. Law reigns in the highest as well as in the lower spheres of being. Eternal life involves eternal compliance with the laws of existence. All seeds produce their own kind. Mortal beings beget mortality. When the parents of our race became mortal through breaking the law of their immortal condition, they brought death to their offspring as well as to themselves. "In Adam all die." The curse of death smites the whole family. "It is appointed unto man once to die." No ingenuity he can exercise or precautions he can adopt will avert the impending doom. The decree has been proclaimed, "Thou shalt surely die," and it is irrevocable. The taint that came from the tree of death whose fruit was forbidden, descends to all generations, and every variety of form and feature, and color and stature, and tendency and peculiarity, have the one common characteristic, the certainty of death. But is the dissolution of the body the end of existence? Not at all. We have seen that the part of man that comes from heaven lives on when that which comes from the earth returns to the earth. Yet this is not sufficient. The query arises, Shall this body, made mortal through transgression, remain for ever under the penalty of the broken law, or are there some means of expiation for the sin, and restoration from the doom, its consequence? Are all the associations formed in the flesh and pertaining to this mortal state, to perish with the decayed body and be scattered like the dust to which it is resolved? Are the fond relations of husband and wife, and parent and child to be dissolved forever? Is this exquisitely, "fearfully and wonderfully" formed mechanism, with the experiences of its temporal existence, to be obliterated and lose its identity in the material universe? The answer comes down from the remotest ages, like sweet and sacred music whose tones swell and increase as the chorus is joined by the voices of the prophets and saints of each succeeding dispensation, until the grand harmony thrills every respondent soul. The burden of the song is in the words of the poetic Isaiah: "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust: for thy dew is as the dew of herbs, and the earth shall cast out the dead." And the ringing tones of Job the ancient are heard as a solo whose melody reaches unto heaven: "I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth; and though after my skin worms destroy this body, yet in my flesh shall I see God!" The faith of all people who have communed with God or have been inspired by the Holy Ghost, has been that they should be resurrected from the dead. They not only had the assurance of spirit life beyond the grave, but of the revivification of the material body. The signification of the word "resurrect" is "to stand up again." That which was laid down was to be raised up. The release of the immortal spirit from the mortal body would not answer to this. It was this mortal that was to put on immortality, this corruptible that was to put on incorruption. To make this matter certain, Jesus, who expiated the primal sin, after being offered on the cross as the great sacrifice, gave up the ghost. His lifeless body was taken down, embalmed and buried in a new tomb hewed out of the rock. It was guarded by Roman soldiers. On the third day from the interment that body came forth alive from the grave. The same Jesus who was crucified appeared again among His disciples, and proved that the same body interred was brought forth again, by exhibiting the wounds made by the nails and the spear, by permitting them to touch Him, by eating and conversing with them, and by repeated visits. This was not a mere manifestation of the immortality of the soul, but a demonstration of the resurrection of the body. Yet that body was transformed. The corruptible blood was purged from the veins, and incorruptible spiritual fluid occupied its place. It was buried a natural body, it was resurrected a spiritual body. Here then, was a pattern of that which is to come. This was the "first fruits of them that slept," a glorious sample of the great harvest of the summer of redemption. Now the sacrifice of the Savior had as one of its chief objects the restoration of mankind to the condition lost by the fall. "As in Adam all die, even so in Christ shall all be made alive." Death came to the race through one man's sin; life comes to the race through one man's atonement for that sin. The remedy is as broad as the disease. The plan is perfect. This is why Christ is called "The resurrection and the life." By virtue of His triumph over sin and His voluntary submission to death, which had no valid claim upon Him, being sinless, He obtained the keys of redemption for all the sleeping dust of the Adamic family. So He made no idle boast or mystic figure of speech when he declared, "The hour is coming, in which all that are in the graves shall hear His voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation." The raising of the dead, though universal, is not simultaneous. When Christ, who is our life, shall appear, He will first redeem those that are in Him. Having put on Christ and received of His spirit, they will come forth at His call to meet Him. They who have part in the first resurrection are those who have died in the Lord and are blessed and holy. Their bodies will be fashioned like unto His glorious body. Having been planted in the likeness of His death they will be also in the likeness of His resurrection. That is, they will be quickened by the celestial glory and be placed in a condition to receive a fullness thereof, and inherit all things as joint heirs with Christ. The wicked dead remain unquickened for a thousand years. They reap the fruits of their evil seeds sown in lives of transgression. They drink the dregs of a bitter cup. Some are beaten with many stripes, others with but a few. Justice metes out to them their dues. And when they come forth to stand up in their bodies, they will not be quickened by the celestial glory, but by that for which they are fitted by their respective conditions consequent upon their earthly acts, and they will occupy positions accordingly. But all will be redeemed in due season from the grave and stand the scrutiny of the All-Seeing Eye and the judgment of unswerving Justice, which will determine their eternal future. In this age of general doubt, when human reason is exalted above divine testimony, and the voice of faith is drowned by the clamors of pretended science, the possibility and use of a resuscitation of the body are scouted and denied. But "all things are possible to them that believe," and the divinely illuminated mind can perceive not only the use, but the necessity of the resurrection. The being that was placed in Eden and endowed with power to wield dominion over all created things, was a living soul, a sentient spirit in an immortal body, a man fashioned in the image of God. He fell from that condition and paid the penalty of death. Christ's atonement, as we have seen restores him to his original condition. But this he cannot have without his body again made immortal. By the workings of the grand scheme of human exaltation, he and his posterity, with the benefits of the lessons of experience, will be restored to the immortality and pleasures of the primeval paradise, and placed on the path of eternal progress. And, mark this, a body framed out of the grosser elements is essential to the perfect happiness and power of the refined spiritual organism which possesses it as a tabernacle. The principle of affinities and of the attraction and communion of similars proclaim this truth. Spirit ministers to spirit. Things of a like nature cohere. The higher or spiritual element reaches upward to the loftiest things; the lower or fleshy element reaches downward, and the twain, inseparably combined and governed by the laws of right and truth, draw pleasure and delight from the heights and depth of the boundless universe and the ever-extending spheres of eternal intelligence. A disembodied spirit is imperfect, and requires clothing with its denser parts. Without them, its affinities would lie in but one direction, and its joy and progress would be limited. The family condition too is formed in the embodied state. Death separates the husband and wife, the parents and children. The resurrection, in its highest conditions, reunites them and restores all that was lost in the grave. Who can picture the bliss, the glory, the power, the might, the dominion and majesty that shall grow out of the redemption from the dead of the righteous man and his household, dwelling in perfect harmony and peace with all the powers of their being, spiritual and physical, purified, quickened, intensified and enlarged to a fullness, with all eternity before them for the exercise thereof in accordance with the designs of the Great Greater? It is beyond the skill of man to depict it, and no mortal mind can comprehend it without special divine illumination. And who shall define the impossible, or draw the bounds of the powers of the Creator? The secret of ordinary life is hidden from the scrutiny of the most profound scientist. He knows not the mystery of the vital principle that quickens even the lowest form of animated nature. His own powers of mind and motion are incomprehensible to him. Their origin and cause are beyond his ken, and he cannot solve the problem any better than the ignorant Hottentot or the untutored Indian. The reproduction of plants from their seeds, the evolving of life out of the midst of their death, is a wonder unexplained. And shall we say that it is impossible for the Power that regulates the universe to reanimate a defunct body? It must be remembered that nothing in nature is annihilated. No particle of matter is destroyed by any process. What is called death is but a change of form. All matter is not visible to the human eye. A body may exist, but so transformed as to be imperceptible to the natural vision. The forces that regulate the universe are occult, and though some of the laws that govern them are known, there are others that have not been discovered, and it is the height of presumption for those who have obtained a smattering of information concerning these things--and who has obtained more?--to declare that impossible which they know nothing of, or to limit the power of that creative or quickening energy, whose nature, capabilities and qualities they cannot comprehend in the smallest degree. If one dead body has been raised to life, unnumbered millions may also be revived. That one we have in the person of Jesus of Nazareth, and He is the forerunner of all the race. Let the sons and daughters of men rejoice and give thanks to Him who has wrought out this great redemption. Death is conquered. The grave has no terrors. Life and immortality are brought to light. Eternity with all its prospects and capabilities is open to the view. And through the power of the resurrection vested in Christ Jesus, the whole globe shall deliver up its dead, and the great progenitor of our race, Adam, the "Ancient of Days," shall stand forth at the head of his posterity all quickened and animated by the spirit of life; and while Jesus the Son is hailed as the mighty Redeemer, God the Eternal Father shall be honored and worshiped for ever as the Author of our being, from whom springs all life, light, power and glory throughout the vast domains of universal space! ELEVENTH LEAF. Man or Woman Alone Imperfect--Marriage Ordained of God--Sanctity of Proper Sexual Relations--Matrimony a Part of Religion--The First Pair Immortal--Marriage for Eternity--Keys of Celestial Marriage--Condition of Those who Marry Only for Time--Man the Head of the Woman--Plurality of Wires--Continuation of the Righteous Forever--Eternal Family Organizations--Everlasting Increase and Dominion. No man or woman, separate and single, can attain the fullness of celestial glory. Perfection of being, happiness, exaltation or dominion, is unattainable by either sex alone. The nature, desires, capabilities and manifest design of both male and female humanity proclaim this, and the voice of Deity has endorsed and sanctified the utterance of nature. Woman was made for man. Marriage is ordained of God. In its correct form it is under the divine direction. The Father of the race has the right to a voice in the sexual unions of His children. Those relations are fraught with so much consequence, relating to time and eternity, that the Supreme Ruler should regulate them for the benefit of the parties, the welfare of society and the good of posterity in this world, as well as for eternal results in the life to come. The male and female elements of humanity seek union, of their own volition. The natural attraction that prompts this is right and proper. But if there were no rules and restrictions for the government of these tendencies and the actions resultant, confusion would ensue, and the effects would be sorrow, ruin and destruction. Matrimony therefore becomes a part of religion. It is a divine institution, and hence should be divinely directed. The first marriage on record was solemnized by Deity. It was God who said, "It is not good that the man should be alone." It was God who brought Eve and gave her to Adam. It was God who commanded the twain made one flesh to "increase and multiply." Marriage, properly contracted, is therefore holy and pure, and its relations, unabused, are sacred and chaste. The notion that celibacy is purer than matrimony, that either man or woman is holier in the sight of heaven because of nonintercourse with the other sex, is a gross error, unwarranted by reason or revelation. There is no attribute of the mind or function of the body that is in itself, or in its legitimate exercise, impure or degrading. It is only the wrong use of any of our powers that is sinful. The first marriage recorded in scripture was the union of immortals. The curse of death had not been pronounced when the ceremony was solemnized. There was no sin then, and therefore there was no death. The man and woman became ONE as eternal beings, and dominion was given to them over all earthly things, together. Death and the rule of man over the woman came as the consequences of transgression. The penalty was paid, the redemption was wrought out, and through the atonement those two persons are restored to their pristine condition. In the resurrection, then, Adam and Eve come together as at the first in the garden, and there is no more separation for them. They are rejoined, not as ghostly beings without the feelings and powers of tangible personality, but as the man and the woman made one eternally, with power to increase and multiply and have dominion, with all eternity before them for the exercise of every power with which the Creator endowed them, spiritual, mental and physical, standing at the head of the race, perfected by experience and obedience to eternal law, and ready to act in the harmony with celestial intelligencies, and preside over their own posterity forever. Here is a sample marriage. It was not for time alone, but for eternity. Death intervened, but only as an incident. The bond that bound them in matrimony was not sundered. The seal set upon them was of heavenly stamp. Its virtue reached within the vail. Its force extended into the world to come. There was no end to it. God had a hand in it and it was His seal and sanction that made it valid and everlasting. All other marriages solemnized on similar principles and under the same authority will be of the same virtue and effect. Ordinances performed by those divinely appointed are as though attended to by Deity in person. "Whoso receiveth you receiveth me," saith the Lord. What they "bind on earth shall be bound in heaven." Herein is the authority of the holy Priesthood, and herein is the sealing power for the Saints of God, by which they may enter into the holy order of celestial marriage that lasts while eternity endures. The KEYS of this power are only held by one man at a time on the earth, being vested in the president of the whole Church of God in the flesh. But while he holds the keys, others may officiate therein under his direction and authority. Unions formed by men and women, of their own arrangement without any divine sanction or divine ceremony, are only temporary in their nature. They end when the parties or either of them die. God does not acknowledge that which He has not appointed. Neither the vows of the man and woman, nor the ceremony performed by a person unauthorized by the Almighty are recognized in heaven, but only pertain to earth and time. The claim of parents thus united, over their offspring, is but of the earth, earthy, and does not extend into the spheres beyond. Death dissolves both these marital and parental ties, and each family particle becomes disintegrated. No power but that of Deity can bring them again together, and as God proceeds by law, and the law fixed for these relations have not been complied with, the separation continues while endless ages roll. "In the resurrection _they_ neither marry, nor are given in marriage," but, if in a saved condition, are as the angels, and they are ministering spirits or servants unto those who obtain the crown of eternal lives, "a far more and exceeding and eternal weight of glory," than that which rests upon any of the angels. Men and women may be _saved_ in a separate and single state, but they cannot be _exalted_ into the fullness of celestial glory without union in celestial marriage, because that is a state of perfection and comprehends the gift of perpetual increase, in which there are endless dominion and the exercise of all the powers of immortal manhood and womanhood united as one in the everlasting covenant. In the divine economy, as in nature, the man "is the head of the woman," and it is written that "he is the savior of the body." But "the man is not without the woman" any more than the woman is without the man, in the Lord. Adam was first formed, then Eve. In the resurrection they stand side by side and hold dominion together. Every man who overcomes all things and is thereby entitled to inherit all things, receives power to bring up his wife to join him in the possession and enjoyment thereof. In the case of a man marrying a wife in the everlasting covenant who dies while he continues in the flesh and marries another by the same divine law, each wife will come forth in her order and enter with him into his glory. Is there any reason why this should not be so? Is not each of these wives entitled to her position in eternity, by virtue of the sealing power which made her part of the man? Why should one enter into the exaltation of the celestial world, and the other be relegated to singleness and servitude? They all become one in the patriarchal order of family government. And if this be the case in heaven, why should not similar conditions so far as possible exist on earth? Is earth holier than heaven? If a man receives from the Lord more wives than one under the sealing ordinances of celestial marriage, where is the moral wrong? They belong to no other man, but are his by mutual consent of all the interested parties, and they live together in the marriage state, one as much as the other. In this position there are occasions for the exercise of patience, forbearance, charity, self-sacrifice and the exercise of all the virtues to a far greater degree than in any other. In this plural family relation, an experience can be gained that no other condition in life affords, and the parties who so live and keep the law will be, in the very nature of things, prepared for a wider sphere of dominion, and power, and dignity, and might in the eternal world, than those who have only experienced the monogamic condition. They will, therefore, if they endure unto the end, go forward into the highest degree of exaltation, while their posterity will multiply in an ever-increasing ratio, until worlds will be filled by their generations and they will ascend to the majesty and splendor of the Gods on high. Herein is our Eternal Father glorified and His dominions extended. By the continuation of the seeds of the righteous forever, the multiplication of His sons and daughters creates the needs for worlds and systems, to be brought forth according to eternal laws, to occupy their position in the universe as dwelling places for spirits, and embodied mortals, and perfected souls, in the various grades on the path of progress towards the perfection of the celestial order; as orbs of light and splendor, or globes of trial, punishment or correction, each in its allotted sphere in the galaxy of suns and stars and planets, and in the vast and wondrous plans of the Mighty Architect, the Eternal Parent of organized intelligencies. In obedience to His laws, there is present peace and future joy. They who are in harmony with Him are in affinity with the source of all pleasure and power. His commandments are found in the laws of continuing life, which regulate as permanent things; and they who reject Him and His counsels shut the gate against their own happiness and advancement. But, for them who receive His gospel and conform to all its ordinances and teachings, the door is open to the highest courts in the heavenly mansions, and while they are helped through the ordeals of mortal life, they gain the keys to all the glories of that existence in which the family relation is perfected and perpetuated, and every power of the whole being, refined, intensified and developed, finds exercise, in its true sphere, to the complete and unalloyed bliss of each one in the endless family circle, and the glory of Him who is the Patriarch and Ruler of all. TWELFTH LEAF. Christ's Work Continued After His Death--The Perfect Science of Human Redemption--What was Lost in the Fall--What is to be Regained in the Restoration--Justice Tempered with Mercy--Loss Sustained by the Disobedient--Doom of the Sons of Perdition--The Celestial, Terrestrial and Telestial Glories--Redemption and Glorification of the Earth--Salvation of the Whole Race--The Finished Work of Christ--Universal Dominion of the Father. The mission of Christ was to save that which was lost. It was not completed when He hung upon the cross. His dying exclamation, "It is finished!" referred to His sufferings for sin, the ordeals of mortality, His labors in the flesh. As we have seen, He continued His work of salvation when out of the body, by preaching to the dead. After His resurrection He met, on several occasions, with His disciples, and instructed them in the plan of redemption and sent them to all nations, that the work He had commenced on earth might be continued. He ministered to other nations, uttered His voice to other sheep which were not of the fold in Palestine, that the lost tribes of Israel and all who could not be reached by His Jewish Apostles might hear the glad tidings of salvation. This, however, not fully revealed in the Bible, is made clear in the Book of Mormon. After His ascension, to fulfill His own promise, He went to prepare a place for His faithful disciples, that when they left the earth they might be able to abide with Him. But all this was only a small part of the perfect scheme of redemption. That which was lost in Adam is to be regained in Christ. Through the commission of crime, death came into the world. Satan gained dominion. The earth trembled under the curse. Eden bloomed no more upon its face. The tree of life was removed. Thorns and briers and noxious weeds came up in the place of the flowers and fruits of paradise. Deity was hidden from the sight of man. Sorrow and pain and toil and travail became the heritage of mortals. Enmity arose between man and beast. Venom entered the serpent's fangs, and rage the hearts of brute and fowl and aqueous creature. Strife dwelt in the very elements and death brooded over the face of the smitten globe. What, then, was lost? The immortality of man; the blessed tree of life; communion with Jehovah; the companionship of angels; the purity of paradise; man's dominion over inferior creatures; freedom from satanic influence; exemption from toil and pain; earth's affinity with perfected realms on high. Until all this has been restored, Christ's work must continue. The earth must be cleansed from its corruptions. The elements must melt with fervent heat, and be purified from evil. Satan and his hosts must be banished and bound. Eden must blossom again as at first. The lion and the lamb must lie down together. The fig tree and the myrtle must flourish where the rank weeds grow. The whole race of Adam must be raised from the dead. The vail between earth and heaven must be removed. The knowledge and glory of God must cover the earth as the waters cover the deep, and the spirit of life and peace and light and joy must be poured out upon all flesh, until the whole creation vibrates with pleasure and responds with praise. The ushering in of the great millennial day, a glimpse of which has been seen by all the holy prophets since the world began, with the sweet rest of earth and its inhabitants, is not, however, the completion of Christ's glorious work. His kingdom must not only be established from pole to pole and from shore to shore, but His saving power must penetrate to every lost soul of our race in, the regions of the damned. A just judgment will be meted out to all. They who reject the gospel must suffer the penalty. Those who are found worthy of many stripes must receive their portion. The wicked will be turned into hell, with all the nations that forget God. Each condemned person will pay the uttermost farthing for his sins. Justice, tempered, not warped or thwarted, by mercy, will mete out to all their right deserts, "every man according to His works." The punishment is always existent, therefore it is eternal punishment. But each one who suffers, receives only his just portion thereof. Shall the murderer and the Sabbath-breaker, the adulterer and the thief, the drunkard and the profane, all merit the same doom? Would human courts proclaim such judgment? Shall man have more equity than God? When stern justice has claimed its own and filled its purpose, shall there be no place for sweet mercy? While there is one soul of this race, willing and able to accept and obey the laws of redemption, no matter where or in what condition it may be found, Christ's work will be incomplete until that being is brought up from death and hell, and placed in a position of progress, upward and onward, in such glory as is possible for its enjoyment and the service of the great God. The punishment inflicted will be adequate to the wrongs performed. In one sense the sinner will always suffer its effects. When the debt is paid and justice is satisfied; when obedience is learned through the lessons of sad experience; when the grateful and subdued soul comes forth from the everlasting punishment, thoroughly willing to comply with the laws once rejected; there will be an abiding sense of loss. The fullness of celestial glory in the presence and society of God and the Lamb are beyond the reach of that saved but not perfected soul, forever. The power of increase, wherein is dominion and exaltation, and crowns of immeasurable glory, is not for the class of beings who have been thrust down to hell and endured the wrath of God for the period allotted by eternal judgment. But Jesus, the anointed, with His army of saviors bearing the Priesthood after the order of Melchisedec, will seek and save that which is lost until everything salvable is redeemed. Only those beings who have learned the law, received of the light of truth, tasted the sweets of the divine spirit, basked in the sunbeams of the heavenly glory, made covenant to serve the King of kings and received power to advance to the pinnacle, of exaltation, and then have turned away from the right, chosen evil rather than good, driven away the power and promptings of the Spirit of light and truth, sought to become a law unto themselves, imbrued their hands in the blood of innocence or, drinking in of the influence of that evil one, consented to and endorsed the slaying of the world's Redeemer, thus sinning against the Holy Ghost and becoming servants of Satan and sons of perdition, will be in their nature and status unredeemable, and therefore will remain "filthy still" and thus be unfit for a kingdom of any degree of glory. Those will go away with the devil and his angels into the outer darkness, beyond the spheres where flows the river of salvation and where blooms the tree of life. For them alone of Adam's race there is no repentance, for them alone is the second death, for them alone is the blackness of darkness forever. When the work of Christ and His associate kings and priests unto God is finished, the saints of all the ages will be crowned with glory and receive their reward. They will be made rulers over many things. In the order of eternity, they will stand in the heavenly family organization, and all things will be theirs. Of their increase there will be no end. They will hold the key to all heights and depths. They will have power over all the elements, spiritual and corporeal. The incorruptible and fadeless riches will be theirs. They will mingle with the highest. They will gaze upon the face of the Eternal God and dwell in the presence of the sinless Son. Pain and sorrow, and trial and death will henceforth be only known in memory, to form the contrast needful to make their joy complete. Eternity with its boundless opportunities and unutterable bliss and intelligence and majesty will be before them without a barrier in the way, secure for them as to the Almighty Father himself. This is the celestial glory. Those who were not numbered with the Saints of God in the flesh, but who received the gospel in the spirit; the good and honorable who were led astray by the designing; the class not fitted for the crowning glory of the celestial world nor worthy of the doom of the wicked, will also receive their portion. They will not attain to the gifts of increase and dominion and the fullness of the highest, but will enter into their rest, which shall be glorious. And though they reach not to the Father's fullness, they will receive the visits of the Son and of His associates in the celestial world, and enjoy rich blessings unspeakable in their greatness and perpetuity. They inherit the terrestrial glory. Those who were cast down to the depths for their sins, who rejected the gospel of Jesus, who persecuted the saints, who reveled in iniquity, who committed all manner of transgressions except the unpardonable crime, will also come forth in the Lord's time, through the blood of the Lamb and the ministry of His disciples and their own repentance and willing acceptance of divine law, and enter into the various degrees of glory and power and progress and light, according to their different capacities and adaptabilities. They cannot go up into the society of the Father nor receive of the presence of the Son, but will have ministrations of messengers from the terrestrial world, and have joy beyond all expectation and the conception of uninspired mortal minds. They will all bow the knee to Christ and serve God the Father, and have an eternity of usefulness and happiness in harmony with the higher powers. They receive the telestial glory. Thus the inhabitants of earth, with the few exceptions that are beyond the power of redemption, will eventually be saved. And the globe on which they passed their probation, having kept the law of its being, will come into remembrance before its Maker. It will die like its products. But it will be quickened again and resurrected in the celestial glory. It has been born of the water, it will also be born of the Spirit. Purified by fire from all the corruptions that once defiled it, developed into its perfections as one of the family of worlds fitted for the Creator's presence, all its latent light awakened into scintillating action, it will move up into its place among the orbs governed by celestial time, and shining "like a sea of glass mingled with fire," every tint and color of the heavenly bow radiating from its surface, the ransomed of the Lord will dwell upon it; the highest beings of the ancient orbs will visit it; the garden of God will again adorn it; the heavenly government will prevail in every part; Jesus will reign as its King; the river of life will flow out from the regal throne; the tree of life, whose leaves were for the healing of the nations, will flourish upon the banks of the heavenly stream, and its golden fruit will be free for the white-robed throng, that they may eat and live forever. This perfected earth and its saved inhabitants will then be presented to the Eternal Father as the finished work of Christ, and all things will be subject unto the Great Patriarch, Architect, Creator, Ruler, the Almighty, to whom be obedience and reverence and praise in all the countless worlds that shine as jewels in His universal crown! THE LATTER-DAY KINGDOM. How shall I sing thy beauty, pow'r and light, O glorious kingdom of the latter days! I see thy loveliness, I feel thy might, But find no utterance to speak thy praise! I search in vain the records of the past, Which paint dead kingdoms in their short-lived pride, They cannot picture thee, whose pow'r shall last While heav'n and truth and Deity abide. And shall the little "powers that be" to-day, Be likened for a moment to thy majesty? As well declare pale vesta's twinkling ray Unfolds the splendor of eternity. In hist'ry only Egypt's greatness lives-- Lost are its treasures, all its wisdom hid, Except the scraps the crumbling mummy gives, The sculptured sphynx and tow'ring pyramid. Assyria! Thy sceptre lies in dust. Thy bow is broken and thy pomp has fled. Perished thy fruits of conquest, blood and lust, With all the warriors that Tiglath led! Where are the palaces of Babylon, The "hanging gardens" and the golden tow'rs? With the Chaldeans' starlight wisdom gone, Walls, gates and glory, images and flow'rs! And couldst not thou, Greece, avert thy fate, With oracles and wealth and victory? Couldst not thy world-wide reign perpetuate, With all thy gods and deep philosophy? The soul that moved thee in thy conquering march, That spoke in poesy and art and grace, Is disembodied; and the mouldering arch And chiseled fragment mark thy burial place. And thou, O Rome! proud mistress of the world! Thine armored legions spread no terror now. They bring no blood-bought spoils of gems impearled, To deck thy bosom and thy haughty brow. Thy Coliseum's vast and vacant walls, Rot as an emblem of thy great decay, And on the ear its mournful echo falls, A dismal knell of thy departed sway! O! all ye living governments and states! Gaze on the relics of far mightier powers! The hand that shattered them, uplifted waits The bell that ends your few remaining hours! In the high chambers of the West, I see An infant kingdom struggling to the birth. And the prophetic spirit says to me, "In manhood this shall govern all the earth." O Zion! built by Saints of latter days. Bring forth the promised kingdom to the world! Upon the mountain tops "the ensign" raise, And spread its shining folds to all the world! Gathered from ev'ry clime and tongue and race, Under the banner, righteous men shall stand, And the all-conquering Christ shall show His face, And give dominion to that faithful band. Armored in truth and God's authority, Dauntless and terrible, yet full of love, The King shall lead them unto victory, And bring a van-guard from the ranks above. No weapon formed against them shall prevail, No cunning plan shall prove their overthrow; The prince of all earth's kingdoms they assail, And drive his forces to the shades below. The spirit that gives wisdom to the wise, Prom Council, Congress, Parliament, shall flee-- Shall rest on those whom all mankind despise, And leave the world to human policy. Left, in a day of storms, each bark of state, Rotten and rudderless, whirled madly on Against each other on the sea of fate, With awful crash to depths of death go down. But see the ship no storm can overwhelm, Saving the remnants of the wrecks below! "The Priesthood" 's written on her shining helm, "God's Kingdom" is inscribed upon her bow. God's Kingdom! seen in vision by the seers! God's Kingdom! Clothed in justice truth and light! Theme of the prophet and the bard appears, To save the nations from chaotic night. A perfect government for all the earth. Not a republic nor a monarchy, And yet from both all principles of worth Are blended in this great Theocracy. Wielding almighty power in ev'ry land, The willing people bend to its supreme decrees, And mutual int'rest, like a golden band, Binds in one social compact men of all degrees. Appointed by the great Jehovah's voice, By intellect and virtue qualified, And a free people's universal choice, The leading spirits govern and preside. No longer bound beneath the cruel weight Of idle vampires, draining their life's blood, The joyful nations yield the pow'r of state, To legislators for their country's good. Earth's treasures, hiding 'neath the deep sea waves, Bound in the rock, or shining on the strand, Or glittering in subterraneous caves, Come sparkling forth at industry's command. New sciences and arts diffuse new light, Knowledge of future and of past events, Wisdom to comprehend the secret might, And subtle forces of the elements. In wondrous implements, mechanic skill Gives unto labor swift and easy wings, Making each sterile spot with life to thrill, While water from the thirsty desert springs. Thought, freed from human trammels, brings to light Its glorious conceptions without fear, And mouldy Precedent, struck dead with fright, Reposes on an unregretted bier. The laws which life and health perpetuate, By inspiration's sacred voice are taught, And every passion made subordinate, To principles with lasting pleasure fraught. Jesus, the Sinless, fills the regal throne, To Him all other rulers bend the knee; He reigns not by His right and might alone, But loving homage swells His majesty. Earth linked into the chain of worlds on high, Among the ransomed planets takes its place, And finds itself in blest affinity With orbs that govern time through boundless space. Such is the kingdom now on earth begun, A branch of the great Governmental Tree, Whose roots are grounded in the central sun, Whose boughs bear fruit through all eternity. Happy are they who labor in its cause, Happy are they who suffer for its sake; For all who are obedient to its laws, Of all its joys and honors shall partake. APPENDIX Scripture references in proof of the doctrines set forth in the body of this work. FIRST LEAF. But one God to worship--I. Cor. viii, 6. Man's ways not accepted of God--Matt. xv, 9. Only one correct way--John x, 1. Faith the first principle--Heb. xi, 6. Faith a principle of power--Heb. x. How faith comes--Rom. x, 14, 17. Human learning inadequate--I. Cor. ii, 5-14. God the Father of spirits--Heb. xii, 9; Eccles. xii, 7; John xx, 17. Man in God's image--Gen. i, 26; I. Cor. xi, 7. SECOND LEAF. Death by Adam, life by Christ--Rom. x, 12-21 All, good and bad, to be raised from the dead--I. Cor. xv, 22; John v, 28, 29; Daniel xii, 2. Christ died for original sin--John i, 29; Rom. v, 18, 19; I. Cor. xv. 21, 22. Christ died for our actual sins--Rom. iv, 25: v, 8; viii, 32; I. Cor. xv. 3; Galatians i, 4; Ephesians, i, 7: Collossians, i, 14; Heb. ii, 9; ix, 28; I. Peter ii, 24; iii, 18; I. John ii, 2. Faith repentance and baptism fundamental principles--Heb. vi, 1, 2; Matthew xxviii, 19, 20; True repentance--II. Cor. viii, 10, 11. Baptism is immersion--Rom. vi, 4; Acts viii, 38, 39; Mark i, 4. But one baptism--Ephesians iv, 5. But one door into the fold--John x. 1, 2. THIRD LEAF. Gift of the Holy Ghost by laying on of hands--Acts viii, 14-19; xix, 6; II. Timothy i, 6: Deut. xxxiv. 9. Office of the Holy Ghost--John xiv, 26; xvi, 13. Fruits of the Spirit-Gal. v, 22, 23. Birth of the Spirit essential--John iii, 3-5. FOURTH LEAF. No man to take the Priesthood upon himself--Heb. v, 1-4. What is sealed on earth by authority is sealed in heaven-- Matt. xviii, 18; xvi 19. The Melchisedek Priesthood eternal--Heb. v, 5. The Aaronic or Levitical Priesthood another order, Heb. vii, 11, 21. Jesus did not assume the Priesthood--Heb. v, 5. God called Jesus to the Priesthood--Jeb. v, 10; Psalms cx, 4. Moses and Elias administered to Jesus--Matt. xvii, 1-5; Mark ix, 2-7, Luke ix, 30-35. Jesus ordained apostles to the same authority--John xx, 21-23; xvii, 22; xv, 16. The Apostles ordained others--Acts i, 23-26; vi, 6; xiii, 1-3; xiv, 23; xv, 22; I. Timothy iv, 134; Titus i, 5. FIFTH LEAF. Christ the head of the Church--Ephesians v, 23: i, 22. Apostleship first authority in the Church--I. Cor. xii. 28; Ephesians ii, 20. Peter, James, and John chief Apostles--Galatians ii, 9. Seventies called and sent forth--x, 1. Officers of the Church--I. Cor. xii, 28: Eph. iv, 11; I. Timothy iii, 1-13; v, 1. Apostles and Prophets to continue--Eph. iv, 13. Progress of the Church towards perfection--Eph. iv, 12-16; v, 27. Church casts out evil doers--II Thess. iii, 6-14; Rom. xvi, 17; I. Cor. v, 4-11; II. Cor vi, 14-17; Matt. xviii, 17. Members of the Church all one; no nationality--I, Cor. xii, 13; Galatians iii, 28; Rom. x, 12; Ephesians ii, 19-22. Church of the present connected with the past--Heb. xii, 22, 23. SIXTH LEAF God not the author of confusion--I. Cor. xiii, 33. Contention among the early Saints--I. Cor. i, 11. Great apostasy foretold--II. Thess. ii, 2, 3; I. Tim. iv, 1; II. Tim. iii, 1-7; II. Peter ii, 1-3; Revelations xiv, 8. The iniquity commenced in the first century--II. Thess. ii, 7; Rev. ii, 3. Christ's pure Church symbolized--Rev. xii, 1-5. The apostate church contrasted--Rev. xvii, 1-6. Darkness covered the earth--Isaiah lx, 2. Spirit of the deep sleep poured out--Isaiah xxix, 9, 10. The world worshipping God only with their mouth--Isaiah xxix, 13. SEVENTH LEAF. Restoration of the gospel by an angel--Rev. xiv, 6, 7. Knowledge to follow obedience--John vii, 17. John the Baptist could not confer the Holy Ghost--Matt. iii, 11; Acts xix, 2-4. Powers of the Aaronic Priesthood--Doctrine and Covenants Section cvii, 20. Powers of the Melchisedek Priesthood--Doc. and Cov. Sec. cvii, 18, 19; Heb. v, ix. Signs to follow believers--Mark xvi, 17, 18; I. Cor. xii, 7-11. Dispensation of the fullness of times--Eph. i, 9, 10. EIGHTH LEAF. No salvation but by Jesus Christ--Acts. iv, 12. Birth of water and of spirit essential--John iii, 5. All to be judged by the gospel--Rom. ii, 16. Gospel preached to the dead--I. Peter iv, 6. Christ preached to the spirits in prison--I. Peter iii, 18-20 Preaching to captives foretold--Isaiah lxi, 1: xlii, 6, 7. Jesus led captivity captive--Eph. iv, 8. Jesus did not go to heaven when He died--John xx, 17; Luke xxiii, 43. Living and dead to hear the gospel--Rom. x, 14; Isaiah xxiv, 21, 22. NINTH LEAF. Baptism for the dead--I. Cor. xv, 29. The fathers without us not perfect--Heb. xi, 39, 40. Saviors on Mount Zion--Obadiah i, 21. Order of baptism for the dead--Doc. and Cov. Sections cxxvii, cxviii. Elijah the Prophet to come--Malachi iv, 5. Christ the proxy of blood for all--Heb. ix, 12, 14, 22; x, 10; I. Tim. ii, 6. Knowledge about the dead to some from God--Isaiah viii, 19, 20. TENTH LEAF. Sin the transgression of law--I. John iii, 14. Death the wages of sin--Rom. vi, 23. All men to die--Heb. ix, 27; Eccles. iii, 20. Death inherited from Adam--Rom. v, 12. Life after death--II. Cor. vi; Eccles. xii, 7. Resurrection of the body--Job xix, 25-27; Isaiah xxvi, 19; Luke xxiv, 26-42; I. Cor. xv, 35-54; Phil. iii, 20, 21. First resurrection--Rev. xx, 4-6. Three glories-I. Cor. xv, 15. A body necessary for full happiness--Ezekiel xxxvii, 2; Doc. and Cov. Sec. xciii, 23, 24. The Ancient of Days--Daniel vii, 9-14. ELEVENTH LEAF. Woman made for man--I. Cor. xi, 9. Marriage ordained of God--Gen. ii, 22-24; i, 28. Marriage honorable--Heb. xiii, 4. Man the head of the woman--Eph. v, 23; I. Cor. xi, 3. Man not without the woman in the Lord--I. Cor. xi, 11. Unmarried persons as the angels--Matt. xxii, 30. Saints to judge angels--I. Cor. vi, 3. Angels to be ministering Spirits--Heb. i, 14. God gave David wives--Judges viii, 30. Jacob's four wives--Gen. xxx, 1-26 Abraham and his wives--Gen. xviii, 16-19; xvi, 1-3; xxv, 1-6 Abraham and Jacob in the kingdom of heaven--Matt. viii, 11, 12; Luke xiii, 28. Celestial marriage--Doc. and Cov. Sec. cxxxii. TWELFTH LEAF. Christ came to save that which was lost--Matt. xviii, 11. Christ ministered to His disciples after His resurrection--Acts i, 3-8; I. Cor. xv, 5-8. Other sheep besides the fold at Jerusalem--John x, 16. Christ prepared a place for His disciples--John xiv, 2, 3. Earth to be cleansed from corruption--Isaiah xxiv, 1-6; Malachi iv, 1-3; II. Peter iii, 10-12. Satan to be bound--Rev. xx, 1-3. Restoration--Isaiah xi, 6-9; lxv, 17-25. All to be judged according to their works--Rev. xx, 12-15; Matt. xvi. 27. Some beaten with few, some with many stripes--Luke xii, 47-48. Pay the uttermost farthing--Matt. v, 26. The unpardonable sin--Mark iii, 28, 29; i. John v, 16. The second death--Rev. xxi. 8; xix, 20. Remain filthy still--Rev. xxii, 11. The future of mankind--Doc. and Cov. Section lxxvi. Every knee shall bow--Philippians ii, 10. Earth to be made new--II. Peter iii, 13; Rev. xxi. 1. Sea of glass mingled with first--Rev. xv. 2. The righteous to inherit all things--Rev. xxi, 7. The river of life--Rev. xxii, 1; Ezekiel xlvii, 1. Leaves of the the tree of life--Rev. xxii, 2. All things become subject to God--I. Cor. xv. 24-28. 
49739	----	(http://mormontextsproject.org/) GEMS OF REMINISCENCE SEVENTEENTH BOOK OF THE FAITH PROMOTING SERIES DESIGNED FOR THE INSTRUCTION AND ENCOURAGEMENT OF YOUNG LATTER-DAY SAINTS COMPILED AND PUBLISHED BY GEO. C. LAMBERT SALT LAKE CITY, UTAH 1915 PREFACE "Gems of Reminiscence," the title selected for this volume, is sufficiently comprehensive to include incidents from real life on a wide variety of subjects, so long as the effect is to promote faith. The articles included in this volume are sufficiently varied as to subject matter to interest most of those into whose hands it may come. In making this volume double the size--that is, double the number of pages--of its predecessors, we have acted upon the suggestion of a literary friend who has had enough experience in publishing books to realize how difficult it is to secure any profit from publishing small editions of books of 96 pages each and binding the volumes separately at the low price of 25 cents per volume, retail. The opinion was expressed that most of those whose taste would lead them to buy such a book would just as willingly pay 50 cents retail for a volume that contained double the number of pages in the same style of binding. We decided to try the experiment and if this venture meets with encouragement, future volumes issued will probably be in the larger size and the price 50 cents per volume instead of the smaller volumes at the price of 25 cents each, as in the past. That there is an abundance of material in the experience of faithful members of the Church to furnish subject matter for an indefinite number of volumes, of a faith-promoting nature, and that the young people of the community may be benefited more by that class of reading than any other, is as evident now as it ever has been in the past. We bespeak the interest of all faithful members of the Church in this work of providing the best of reading matter and at the same time perpetuating a knowledge of incidents in their lives that might otherwise be lost to posterity, and trust that all who have had experience that would be faith-promoting if published, will furnish us the material to continue the publication of the Faith-Promoting Series as long as there is need for it. We can not promise them pecuniary profit for so doing, but to those who will conscientiously and intelligently help in the manner indicated we can promise the kind of reward that has thus far encouraged us, that is, a consciousness of having placed benefits within the reach of young Latter-day Saints that will be appreciated in the future if not now. CONTENTS AMONG CANNIBALS. CHAPTER I. James S. Brown's Experience Previous to Being Sent as a Missionary to the Society Islands--Remarkable Predictions by Presidents Brigham Young and Willard Richards--Perilous Journey to California--Tragic Fate of Most of the Company--Arrival in San Francisco--Landing in Tahiti--Opposition from Priests and Ministers--Governor of French Protectorate Arrayed Against Him--Elders Scatter Out--Lewd Women Instigated by Ministers try to Entrap him--His First Convert--Recognized by a Native who had seen him in a Dream. CHAPTER II. Catholic Priests Jealous of his Success--Arrested on a Trumped-up Charge--Tried Before Governor's Aid-de-Camp--Frightful Scene Among a School of Whales--Farce of a Trial before the Governor of the Protectorate--Inspired to Plead his Own Cause--Impression Made Upon the Governor--American Consul's Friendly Act--Banished from Tahiti--Befriended by a Queen. CHAPTER III. Land Among Cannibals--Denounced as the American Plant--His Destruction Demanded--Sentenced to be Roasted and Eaten--Fire Prepared--His Defiance of the Rabid Host--Effect Upon the Wild Horde Who Were Eager to Roast and Devour Him--Fierce Fight Among His Opponents. PARKIN REMINISCENCE. CHAPTER I. Promise to Pay Money With Only Faith to Back It--How the Money was Provided--Lesson His Wife Drew From It. CHAPTER II. Ashamed to Pay Tithing--Loss of Crop--Lesson He Learned By It--Potatoes Purchased to Pay Delinquent Tithing--No Loss of Potato Crop Since. CHAPTER III. Farming on Shares--A New Vocation--Future Home Shown in Vision--Home Recognized When First Seen in Utah--Reputation Gained as a Faithful and Thorough Worker--Providential Fulfillment of Vision--Home Viewed as a Sacred Heritage. CHAPTER IV. Ambitious to Work in a Goal Mine--Day Spent in Mine as a Spectator--Fatal Accident--His Narrow Escape from Being a Victim. CHAPTER V. Resort to Mining--Caught in a Snowslide--Carried a Mile Down the Mountain As If Fired From a Catapult--Miraculous Escape--Fails to Find Companion--Return to Mine and Then Home--Companion's Subsequent Escape. CHAPTER VI. Father John Parkin a Pugilist--Defends a Mormon Elder--Shelters Him From a Storm and Learns Something of Mormonism--Whole Family Embrace the Gospel. CHAPTER VII. Selling a Load of Carrots to An Ex-Missionary, Whose Parsimony is Exhibited--Some Reflections Thereon. A SAILOR-SAINT'S ADVENTURES. CHAPTER I. E. R. S. Schnelle's Belief in a Providence Over His Life--Birth and Succession of Accidents--Goes to Sea as Cabin Boy--Gruel Treatment--Pumping Sugar and Water--Ship Crushed Against Breakwater--Reckless Jump--Woes as a Cook. CHAPTER II. Embarks as Ordinary Seaman--Captain's Premonition and Sailors' Fear--Amazone Wrecked--Dying Sailor's Vision--Grewsome Seat--a Typhoon--Ship Seized by French--Travel in Russia--Finds A Wife--Converted to "Mormonism." CHAPTER III. Sent to Hospital--Blue Jacket Converted--Warned by Spirit to Leave Ship--Disobeys Warning--Narrow Escape When Ship Founders--A Dangerous Fall--Led by Inspiration--Inspired Promise Fulfilled--Work in Temple--Departure for Mission. OBTAINING GENEALOGIES. At Solicitation of Saints in Utah, Engages in Genealogical Research While Serving as a Missionary--Takes a Special Mission for Such Work--Impression That He Was Receiving Help from the Spirit World--Search for Williams' Genealogies--A Sign and a Mutual Impression--Valuable Data Obtained form a Stranger, Who Was Evidently inspired--Research of Chamberlain Family Record Helped by a Stranger Who Was Also Evidently Inspired to Do So--Valuable Records Providentially Found in Unexpected Place. WARNED BY THE SPIRIT. CHAPTER I. Chauncey W. West Sent on a Mission to Asia--Dreams of the Wreck of a Vessel Upon Which He had Engaged Passage--Left the Ship, and Afterwards Learned From the Grew of the Vessel Being Wrecked Just as He Had Dreamed that it Would be--While Awaiting Another Opportunity to Ship to California was Prompted to Vacate a House Where He and Companion Elder Were Staying--House Immediately Afterwards Crushed by Large Stone Rolling Down From Side of Mountain. CHAPTER II. Elder James Lawson Inspired to Quit a Steamboat on Which he was a Passenger--Jumped on a Flatboat--A Few moments later the Steamboat Sank, and most of the Passengers were Drowned. CHAPTER III. Comforting Assurance Experienced by A. O. Smoot During a Storm at Sea--His Narrow Escape from being a Victim of the Saluda Disaster--His Account of the Explosion. CHAPTER IV. Series of Escapes Experienced by President Woodruff Through Heeding the Spirit's Warnings--Instance of Failing to do so. RECALLED BY ELDER HEBER J. GRANT. Excerpts from Discourse Delivered in the Tabernacle, Salt Lake City, April 26,1914--Methodist Episcopal Minister Converted to Mormonism--Goes to England as a Mormon Missionary--Calls Upon His Former Minister--His Undignified Reception--Anti "Mormon" Assertion Disproved by Facts--A Minister's Confession--Puzzling Questions Propounded to Ministers, Unanswered--Attitude of Latter-Day Saints Thereon--Unseen Evidence of Power--A Prediction by the Gift of Tongues that was Literally Fulfilled--Truth Only Strengthened by Attempts to Overthrow it--Karl G. Maeser's Conversion--His Pledge and its Fulfillment--Ben Butler's Advice. A BUSY LIFE CHAPTER I. Anson Call's Birth and Character--Investigated "Mormonism" to Disprove it, and Became Converted--Impediment in His Speech Cured When Administered to--An Anti-"Mormon" Missourian--Buy Farms in Caldwell County--The Prophet Visits Missouri--Advises Abandonment of Homes--Mob Tries to Prevent their Removal--Flee by Night--Adam-Ondi-Ahman and Far West Besieged. CHAPTER II. Suffering from Gold Weather--Anson Visits Elk Horn--Captured and Ill-Treated by a Mob--Treats the Mob to Whiskey, and Escapes--Tiresome Journey to Far West--Visits His Farm Contrary to Counsel--Finds his Property in Possession of Mobocrats, who Assault Him--Apostates Try to Use Anson to Discredit the Prophet--Anson's Fidelity. CHAPTER III. Removal to Illinois--A Perilous Journey--Overtaken by the Prophet While Escaping from Missouri Prison--Anson and Wife Visit in Ohio--Locate in Macedonia--Remove to Nauvoo--Mission to Ohio--Prophet's Vision and Prediction as to Saints Locating in West--Judge Thomas' Advice--Service as a Delegate. CHAPTER IV. Judge Thomas' Willingness to Sacrifice the Prophet--Vain Efforts to See and Report to the Prophet--Perfidy of Reynolds Cahoon and Alpheus Cutler--Prophet's Last Speech--News of the Martyrdom--Its Effect--Atrocities of Mob. CHAPTER V. Preparations for Abandonment of Nauvoo--Journey Westward--Winter Near Indian Camp--Test of Fealty--Westward Journey Temporarily Abandoned--Employment in Missouri--Journey to Utah--Choice of Home--Mission to Colonize Parowan--Mission to Colonize Fillmore--Massacre of Gunnison Party. CHAPTER VI. Call's Fort Established--Acts as Deputy U. S. Marshal--Mission to Colonize Carson Valley--Prepares to Burn Home--The "Move" South--Brother Killed by Indians--Call's Landing Established--His Last Days. ELDER BROWN'S EXPERIENCE Frigid Trip on Lonely Road--Team Exhausted--Agony of Freezing--Prayer for Deliverance--Friend Inspired to Go to His Relief--Sheep Herder Inspired to Move Camp--Effects of Freezing on Feet. CHAPTER II. Sent on a Mission--Stricken with Chills and Fever--President of Mission Proffers to Release Him--Unwilling to be Released--Instantly Healed when Administered to--Twin Boys Healed in Answer to Elder Brown's Prayer--Elder Brown Has a Relapse--Instantly Healed when Again Administered to--Again Urged to Accept His Release--Field of Labor Changed--Health Fails, and He is Sent Home--Reproved by President Woodruff--Victim of a Street Car Accident--Healed in Answer to Prayer. REMARKABLE PATRIARCHAL BLESSING. Dr. Gledhill's Wife Operated Upon Repeatedly for Internal Tumor--Blessed by a Patriarch--Promised that She Should Recover and Give Birth to More Children--Scientific Opinions Upset by Fulfillment of Inspired Promise. LAMBERT REMINISCENCE. Applies for Work Upon Nauvoo Temple--Accepts Work Without Prospect of Pay--His Hat Stoned--Offered Work by Lucifer, who Displays Abundance of Gold--Journey Westward--Money Providentially Furnished for Completion of Wagon--Money for Medicine Obtained in Like Mysterious Way--Arrival in Winter Quarters--Ambition to Go West With Pioneers--Plan Foiled by Indians Killing Team Animals--President Young's Confidence--New Shoes Providentially Found--Dislocated Arm Providentially Restored to Use. A TIMELY WARNING. Visit to a Volcano--Madam Pele's Hair--Narrow Escape from Falling into Volcano. ONE OF NATURE'S GENTLEMEN. Fine Specimen of Maori--Effect of the Gospel Upon Him--His Excellent Family. PRAYING TO DEATH. Attempt of Hawaiian Priest to Pray Mormon Elder to Death--His Failure and Hawaiian Discomfiture. AMONG CANNIBALS CHAPTER I. JAMES S. BROWN'S EXPERIENCE PREVIOUS TO BEING SENT AS A MISSIONARY TO THE SOCIETY ISLANDS--REMARKABLE PREDICTION BY PRESIDENTS BRIGHAM YOUNG AND WILLARD RICHARDS--PERILOUS JOURNEY TO CALIFORNIA--TRAGIC FATE OF MOST OF THE COMPANY--ARRIVAL IN SAN FRANCISCO--LANDING IN TAHITI--OPPOSITION FROM PRIESTS AND MINISTERS--GOVERNOR OF FRENCH PROTECTORATE ARRAYED AGAINST HIM--ELDERS SCATTER OUT--LEWD WOMEN, INSTIGATED BY MINISTERS, TRY TO ENTRAP HIM--HIS FIRST CONVERT--RECOGNIZED BY A NATIVE WHO HAD SEEN HIM IN A DREAM. The late Elder James S. Brown, who for many years was a resident of the 17th Ward of this city, (and who died in 1902) had a most interesting and eventful life, and a few incidents therefrom, in which a special providence was manifest, are here given, the facts being mainly culled from his autobiography published under the title of "Life of a Pioneer." Elder Brown was a member of the famous Mormon Battalion, and on being mustered out of service in California in July, 1847, he journeyed to Sutter's Fort on the Sacramento river, and became one of the original discoverers of gold in California. After working in California for an outfit, he with others made a hazardous journey eastward in search of their friends the Pioneers, who, under the leadership of Brigham Young, had located, as they understood, somewhere in the rocky mountains, but just where they were uncertain. He arrived in Salt Lake valley on the 28th of September, 1848, and found the pioneers living in a fort on what is now Pioneer Square. There he was warmly welcomed by relatives and friends and settled down to help develop the country. In the summer of 1849 he witnessed the threatened destruction of the whole of the crops being raised in the valley by the onslaught of crickets, and the miraculous saving of the crops by swarms of seagulls coming from the west and devouring the crickets. Then he was called to go upon a mission to the Society Islands. President Brigham Young said to him "I promise you in the name of the Lord, God of Israel that if you go you will be blessed, and do good, and be an honor to yourself and to the Church and Kingdom of God. Although men will seek your life, you shall be spared and return to the bosom of the Church in safety." President Willard Richards also said to him "Brother James, when you are upon yonder distant islands, called to preside over a branch of the Church of Jesus Christ of Latter-day Saints, men will seek your life, and to all human appearance there will be no possible escape; then look unto God, and His angels shall drawn near unto you, and you shall be delivered to return home unto this people." In company with Elder Addison Pratt, who had previously filled a mission to the Society Islands, he set out, first proceeding to California by the southern route. They had occasion to feel that they were providentially preserved on the journey, as, through a disagreement as to the road they should travel, the majority of the company (including about 500 emigrants bound for California from somewhere in the east) and who persisted in going contrary to the advice of Apostle Charles C. Rich, got lost and nearly all of them perished from thirst and starvation in Death Valley. The missionaries were content to follow the advice of Apostle Rich, and, after a somewhat perilous journey arrived safely in San Francisco. There they secured passage on the brig "Frederick" and sailed away to the southwest for Tahiti April 20, 1850. They landed at Papeete, the capital of Tahiti, the largest island of the Society group, May 24, 1850, where they were met and welcomed by a few natives whom Addison Pratt had converted while on a previous mission. They soon learned that they would have to meet the combined opposition of Protestant ministers and Catholic priests, who were determined, if possible, to prevent them from becoming established there. These opponents had great influence with the representatives of the French government that maintained a protectorate over the greater part of the Society Islands. They called upon the governor of the French protectorate and tried to obtain permission to visit Tubuai, a distant island, to which place they had a chance of obtaining free passage, but were refused permission, as the governor expressed fear of the effect of their preaching. He required that they furnish him a detailed statement of the principles they taught and the methods and policy they pursued in their missionary work, all of which, however, failed to satisfy the governor that he could safely trust them. The governor then prepared a list of questions for the Elders to answer and pledges for them to subscribe to, all of which they complied with, but all to no avail, for the governor had evidently determined not to allow them to do any proselyting. Elder Brown made the acquaintance of many ministers and missionaries of other creeds, some of whom professed to have a feeling of friendship for him and his work, but who secretly exerted all their powers and influence to oppose him and instigate the government to curtail his liberties and prevent the spread of the Gospel. Upon one occasion he was visited by two very pretty young native women who were attractively dressed and highly perfumed, and who expressed a desire to investigate "Mormonism." He received them cordially and offered to afford them any information he could, but was blessed with the spirit of discernment and impressed with the fact that they were not sincere in their profession, but had, in fact, come for the purpose of seducing him. He surprised them by telling them of his suspicion as to the purpose of their visit, and that certain rival ministers had induced them to come to him, suggesting to them that Elder Brown was hypocritical in his profession of religion, and in reality a licentious man who would readily succumb to the cunning wiles of lewd women and, by being caught in the trap devised by them, have his reputation blasted and his missionary work effectually stopped by the exposure that would follow. The women acknowledged that he had correctly discerned and described the cause and purpose of their visit and the identity of its instigators, and on being warned to repent and assured that "Mormon" missionaries were not such characters as they had been led to suppose, the women abandoned the scheme to which they had lent themselves, and left him. The first baptism in which Elder Brown officiated on the islands was that of a highly educated and influential young native woman who had become convinced of the truth of the principles he taught and applied to him to baptize her. She was so ill that she had to be carried into the water, but when she was baptized she was immediately healed and walked out of the water without help. The ministers raised a great outcry about his endangering her life by immersing her, and soon had the police searching for him for the purpose of placing him under arrest. The officers failed to find him, although he made no effort to evade them, and the excitement over the baptism of the young woman gradually subsided. Failing to get the consent of the governor or other officials for them to engage in missionary labor, and tiring of the restraint of remaining in comparative idleness in the region of Papeete, the Elders decided to scatter out and do missionary work as they might find opportunity. While Elder Brown was on his way to Tubuai, where he was appointed to preside, the boat upon which he was making the voyage had to put into the harbor of the island of Laivavai to seek refuge from a storm. He mentions that the island was only four miles in length and two in width, and had a population of three hundred and eighty-three people. He described them as having the wildest and fiercest look of any that he had ever met. However, he had no cause to complain of their treatment at the time. His next stop was on the island of Tubuai, which is only twelve or fifteen miles in length, and had a population of four hundred. It was upon this island that the gospel was first introduced. That was in July, 1844, the missionaries being Addison Pratt, Noah Rogers and B. F. Grouard, who were sent on a mission from Nauvoo by the Prophet Joseph Smith, in 1843. Knowlton F. Hanks was also one of the party called to fill this mission, but he died during the voyage to his field of labor. While attempting to effect a landing, the boat had the narrowest possible escape from being wrecked upon a coral reef. As it was, the passengers were spilled into the raging billows among crags and rocks, but were fortunate in escaping serious injury. After laboring for awhile on the island of Tubuai, he proceeded to Anaa, in the Tuamotu group. A somewhat unusual incident occured when Elder Brown and a number of other passengers were about to land at Tuuhora on the island of Auaa. As they neared the shore a native came bounding through the water until he reached the stern of the boat where Elder Brown was seated. Then he reached out his hand which had in it five pearls wrapped in a small rag, saying at the same time: "Here, I have seen you before. You have come to be our president, for you have been shown to me in a dream. Welcome, welcome to our land!" He then turned his broad, muscular back towards Elder Brown and invited the missionary to mount and be carried ashore. The Elder gladly did so, and notwithstanding he was an unusually large man, he was carried with ease to the shore, where he was joyfully greeted by a goodly number of church members who soon prepared a feast of welcome for him. CHAPTER II. CATHOLIC PRIESTS JEALOUS OF HIS SUCCESS--ARRESTED ON A TRUMPED-UP CHARGE--TRIED BEFORE GOVERNOR'S AID-DE-CAMP--FRIGHTFUL SCENE AMONG A SCHOOL OF WHALES--FARCE OF A TRIAL BEFORE THE GOVERNOR OF THE PROTECTORATE--INSPIRED TO PLEAD HIS OWN CAUSE--IMPRESSION MADE UPON THE GOVERNOR--AMERICAN CONSUL'S FRIENDLY ACT--BANISHED FROM TAHITI--BEFRIENDED BY A QUEEN. The natives were eager for the Gospel, and he lost no time in commencing the work of proselyting among them. He also engaged in conducting day schools among the natives with good effect, the natives being anxious to attend and quick to learn. The Catholic priests of the region, however, who were making almost frantic efforts to proselyte as well as to establish schools in imitation of those of Elder Brown, were so jealous of his success and so chagrined at their own failure, that they set about devising schemes to discredit Elder Brown and gain an advantage over him. They even went to the extreme of taking forcible possession of a meeting house built and exclusively owned by the Latter-day Saints, and trying to monopolize the use of it. They presumed upon their influence with the officers of the French protectorate to sustain them in this arbitrary and high-handed conduct, and continued it even in the face of a decision against them, when the officers could find no warrant even in the rank anti-"Mormon" prejudice then prevailing for favoring the priests, much as they desired to do so. While at Putuhara, on the island of Anaa, Elder Brown was arrested on a trumped-up charge and haled before the governor's aid-de camp, who had arrived on the French war frigate "Durance." It was soon evident that the Catholic priests had conspired to entrap him for the purpose of breaking down his influence with the natives and closing his schools. When the charges, which were both frivolous and absurd, were read to him he plead not guilty and asked the privilege of being tried in the vicinity, where he felt sure he could soon establish his innocence. This privilege was refused on the plea that his offense was too great and he was too dangerous to be tried before any less personage than the governor. He would therefore have to go to Tahiti and appear before the governor. After being compelled to witness the most shameless and revolting immorality on the part of the guard who had him in charge he was thrust into a filthy and foul smelling old oil boat and thus conveyed to the war frigate, which was lying off shore, there being no harbor or anchorage at that island. While the boat was proceeding to the frigate it ran into a school of whales that numbered hundreds if not thousands. The native oarsmen propelling the boat were almost paralyzed with fear, and withdrew their oars and scarcely dared to breath while the whales were passing. Elder Brown in relating the circumstance admitted that although he had been in a great many dangerous places he had never felt the hair on his head so much inclined to stand on end before as while witnessing the passing of those huge sea monsters, so close as to be touched with the hand, and having the power if they had chosen to exert it, to smash the boat and send its passengers into eternity by a mere whisk of the tail. The voyage ended at the port of Papeete, November 3, 1851, and the prisoner was soon transferred from the war frigate to a cobblestone dungeon in the town. From there he was taken before the governor and arraigned on the charges preferred against him. A native Catholic was first introduced as a witness. He had evidently been coached in regard to what he should say, but not sufficiently so to have it clear in his mind, or else he had scruples against perjuring himself, for he hesitated and seemed confused. The governor evidently thought his confusion due to the prisoner looking at him, for he ordered Elder Brown not to look at the witness, and told him that his "countenance was so fierce and vivid as to baffle the most substantial witness." The next person used against him as a witness was a man who had been brought to Papeete as a prisoner, but never arraigned. He evidently thought that his own immunity from prosecution depended upon his furnishing damaging evidence against Elder Brown, and he seemed more than willing to testify to anything. Not liking the way the trial was proceeding, if it was a trial, as he was being given no opportunity to defend himself, Elder Brown arose and claimed his rights as an American citizen, making as strong a plea as he could in his own behalf, and quoting international law and treaties that came to his mind spontaneously upon the occasion, without his ever having read or heard the same quoted before. The governor and others present seemed to be profoundly impressed by what he said, the result being that with much embarrassment the hearing was closed and he was immediately marched back to his filthy cell. About this time the American consul, W. H. Kelly, having heard of the proceedings, called upon the governor in the interest of Elder Brown, as an American citizen. The governor informed him that the prisoner was a very dangerous as well as a very learned man, thoroughly familiar with international laws and treaties, which he was able to quote from memory, and that he was undoubtedly a military man of no mean ability. Inquiring what he could do for the relief of the prisoner, he was told that he could put up a 50,000 franc bond for the good conduct of the Elder during the remainder of his stay under the jurisdiction of the French protectorate, in which case he might regain his liberty, but that he must leave the protectorate by the first out-going vessel, no more to return on pain of perpetual imprisonment. The consul accordingly put up the bond and Elder Brown was released and turned over to him. The consul advised that he confer with his friends and see what could be done about complying with the terms of the governor's decree. The missionaries were accordingly called together and discussed the decree of banishment, with the result that they decided that Elder Brown had better sail on the little schooner "Ravai," owned by the Saints and commanded by B. F. Grouard. It was bound for a cruise among the Tuamotu group of islands, and to make a final landing at Laivavai, four hundred miles south-east of Tahiti, and outside of the protectorate. The vessel was accordingly got ready and he sailed on board of it November 17, 1851. As the boat was leaving the Tahitian harbor it encountered severe headwinds and had to beat its way against wind and wave until it became somewhat disabled. Provisions also ran short, and it became necessary to change the course of the vessel and head it towards Tubuai. When within eighty miles of that island, the provisions became utterly exhausted and a dead calm set in. After severe suffering, Tubuai was reached on the 29th of November. When Pitamai Vehene, the queen, heard that Elder Brown had been banished, she went out to the vessel in her own canoe and invited him to go ashore with her and partake of her hospitality. She said "this is my island, and the French have no right here. I will be responsible for all the trouble that may arise." He accepted the invitation, was entertained at the queen's mansion for a number of days, and then continued his voyage to Laivavai, where he relieved Elder Pratt, who was then presiding there. CHAPTER III. LAND AMONG CANNIBALS--DENOUNCED AS THE AMERICAN PLANT--HIS DESTRUCTION DEMANDED--SENTENCED TO BE ROASTED AND EATEN--FIRE PREPARED--HIS DEFIANCE OF THE RABID HOST--EFFECT UPON THE WILD HORDE WHO WERE EAGER TO ROAST AND DEVOUR HIM--FIERCE FIGHT AMONG HIS OPPONENTS. An intense anti-"Mormon" feeling had developed on that island since his last previous visit, and he had scarcely landed when his life was threatened by a leader of the anti-"Mormon" faction named Tabate. These people had formerly been cannibals, and now when their passions were aroused, as they frequently were on religious and other questions, their state bordered very nearly on their original degraded level if it didn't quite reach it. They not only gloried in their former practices, but they dwelt with unction upon the hope of returning thereto. They practiced grimmaces and distortions and incantations, gave free rein to their wild passions and in anticipation reverted again to their old lives of crime and cannibalism. Unfortunately there were persons unscrupulous enough to play upon the prejudices of the natives in this time of excitement to gratify their own malicious desires and gain a mean advantage for their own pet faction. Two young protestant ministers engaged in making inflammatory speeches against the "Mormons" and especially against Elder Brown, whose influence among the natives they greatly feared and saw no prospect of coping with. They alluded to him as "that American plant" which they predicted would soon grow to such proportions as to overshadow the land and stifle all other creeds or ministers. They demanded that the natives give this "American plant" no further tolerance, but drive him from their midst. About the 5th of May, 1852, the whole people were called to assemble at the village of Tatake and prepare a feast, and at the same time to decide what to do with the "Mormon" minister and his disciples. The young braves came together armed with muskets, and apparently bent upon extreme measures. The people brought together an immense quantity and great variety of edibles, including roast pigs, fish, poultry and fruits of all kinds known in the region. The food was divided up according to families and the number in families, and the portion of ten men was set before Elder Brown with the injunction to eat and get fat for the roast. Much jesting was indulged in during the banquet, and many allusions made to the feast of roast missionary which was to follow, as if it were a good joke, but at the conclusion of the banquet all became silent as if they had eaten to satiety and required a rest. But to the friends of Elder Brown this silence was ominous. They could not believe that the dire plot against the missionary had been abandoned or forgotten. The silence, they feared, was but the precursor of a more dreadful and revolting orgie than any they had witnessed. About 1 p. m. the excitement was renewed. Two great ruffians armed with clubs entered Elder Brown's apartment and announced that they had been sent to summon him before the council. If he refused they said they were under orders to forcibly drag him there. He immediately arose to go with them, and as he did so the promise of Brigham Young and also that of President Willard Richards, made to him when he was called to go upon his mission, came to his mind, with the assurance that the time had arrived for their fulfillment. As predicted, his life was now being sought, but his enemies would not succeed, for his life would be spared to return in safety to his mountain home and friends. He had no feeling of doubt or depression, but on the contrary he was calmly confident and cheerful. He walked out to the beach where the people had assembled, and the few faithful members of the Church upon the island followed close behind him. As they passed the heap of burning timber which had such a significance, they faced a formidable row of about fifteen young athletes with close cropped hair and bodies naked except for a cloth around their loins, and oiled so that they shone with a savage fierceness in the firelight, standing with folded arms as if ready for the word to offer a victim to the flames. As the missionary and his friends approached the demon-like Tabate stepped forward and commanded that "all the Britons stand on the right hand with the sheep, and the 'Mormons' stand on the left where the goats are." Among the followers of Elder Brown was a brave young native named Rivae and his wife who had an eight-months'-old babe in her arms. With sublime courage this devoted young husband stepped forward and said "If you are going to burn this man," pointing to Elder Brown, "you burn me first!" His wife immediately followed and, holding her babe at arms' length shouted "I am a 'Mormon' and this baby will be a 'Mormon' if he lives, so you will have to burn all of us to put a stop to 'Mormonism.'" Rivae and his wife were ordered to stand aside, and Elder Brown was ordered to take a position in a space between the two parties. Then Tabate, the spokesman or judge taunted him with being the cause of all the trouble, and, pointing to the heap of burning embers, declared the decision to be that he must there be roasted and eaten. Yielding to a sudden feeling that came over him at that moment, Elder Brown stood erect before them, and, with arms raised high in the air, shouted "In the name of Israel's God I defy the host of you; for I serve the God who delivered Daniel from the den of lions and the three Hebrew children from the fiery furnace!" The change that immediately came over the scene was as if caused by magic. A spirit of division rested upon the judge who had passed the sentence, his councilors and the executioners, and they were soon engaged in a deadly grapple. This seemed to be the signal for the whole assembly to enter into the fiercest kind of a fight. They used clubs and stones and any other kind of a weapon they could get hold of; also pulled hair, bit and scratched and gouged in the most desperate struggle, inflicting all the damage they could upon one another until they were compelled to cease from sheer exhaustion at the close of the day. In this final conflict some of the Church members seemed impelled to take a hand. They fought with savage ferocity until the time came when, as if by common consent, they all ceased to fight and demurely slunk away to their homes with many sore heads and aching bodies, to think over, but perhaps without being able to recall, their reason for engaging in the deadly struggle. The rest may soon be told. Elder Brown continued to live upon the small island of Laivavai, for he had no opportunity to get away, but he was treated with consideration, and apparently regarded with superstitious awe. Those who had contemplated roasting and eating him must have been careful to shun him thereafter, for he never knowingly met any of them. Upon one occasion he recognized one of them at a distance but noticed that he almost immediately commenced running from him, as if in fear. In a spirit of fun Elder Brown pursued him and succeeded in overtaking him after a long chase. On questioning the man as to his reason for running away from him, he was told that he was feared because he seemed to be divinely assisted; that when he defied the populace as he was about to be sacrificed there appeared to be a pillar of light extending from the heavens down to his head, and it was regarded as a sign of divine favor, and those who saw it feared to touch him. They were not the only ones who gave the Lord the credit for coming to his relief. Elder Brown did so himself. He acknowledged that it was only through the mercy and power of the Lord that he was delivered from that howling mob who had set their hearts upon subjecting him to a most horrible death and were then intent upon devouring his flesh. We can imagine how easy it was for the Lord to create the impression that He did upon the hearts of those ignorant depraved people. James S. Brown was a magnificent specimen of physical manhood. He was tall and well proportioned, with a fearless manner about him, betokening the possession of unusual courage. He had a sonorous voice and a penetrating look that was well calculated to make cowards quail. When he stood forth in the majesty of his strength and in the firm belief that the Lord was going to protect him, even as His prophets had declared, and defied the superstitious horde that sought his life, it seems the most natural thing in the world that they should be stricken dumb with astonishment and terror. It is not detracting any from the credit due the Lord to explain that His purpose might have been and probably was accomplished in a perfectly natural way. It was long before remarked by the Protestant ministers when they sought to have his liberties curtailed because he had baptized an invalid and she had been healed of her ailment, that he had "such a fierce countenance and expressive voice as to excite a person suffering the most excruciating pain until he would not realize that he had any suffering at all." The governor of the French protectorate had also complained of his so terrifying a witness by simply looking at him as to disqualify him for service. He therefore ordered that Elder Brown cease to look at the witness, saying his countenance was so "fierce and vivid as to baffle the most substantial witness." Then too, he had the reputation of being a man of nerve and resource--a man who did things. He had in many instances extracted teeth with no better instrument than a bullet mold or a hammer and chisel, or rusty nail that could be used as a punch. He had performed surgical operations successfully when he had found people suffering from carbuncles or abscesses by use only of a sharp pocket knife. He had acquired the native language and other dialects with wonderful facility and spoke several dialects fluently; in fact, he was almost a natural linguist. All these and other things as well as his appearance caused him to be regarded as a remarkable man. His unconcern too as to the identity of the people who tried to sacrifice him was probably also noticed. It was sufficient for him to know that he was no longer molested. To him the incident was closed. He probably never thought of it afterwards except in a casual way. When he returned home after an absence of three and two-thirds years and had occasion to mention his narrow escape from being burned and devoured in connection with his various other experiences, he found it was wholly lacking in corroboration; he could not refer to anyone who had witnessed it or knew of the facts. And so it continued for nearly if not quite forty years, when he again found himself upon a mission in the Society Islands. He was a greatly changed man then, enfeebled by age and sickness, and under the necessity of walking with crutches as a result of his having lost a limb through being accidentally shot. He found only few people then who remembered his former labors upon the islands and fewer still who recognized him. He casually mentions in his autobiography that on visiting the island of Laivavai in company with Elder Wm. A. Seegmiller "we met a man--the fourth on the island--who was on the island of Laivavai when the natives had built a fire to burn me, and when I was delivered by the power of God. They claimed to have been present when I was sentenced, but denied taking any part in the proceedings." Elder Seegmiller, who is now a Bishop in Richfield, Utah, remembers meeting those men as mentioned. He also had the place pointed out to him where the sacrifice so nearly occurred, and heard the circumstance incidentally alluded to many times in connection with the folk lore of the island, or as a legend of the days of heathendom. All that he heard was substantially in accord with the narrative as here given. PARKIN REMINISCENSE CHAPTER I. PROMISE TO PAY MONEY WITH ONLY FAITH TO BACK IT--HOW THE MONEY WAS PROVIDED--LESSON HIS WIFE DREW FROM IT. Brother Wm. J. Parkin, of South Bountiful, tells this story of how the Lord can and will open up the way for those who have faith to fulfill their promises and accomplish their righteous desires: He arrived in Utah in the year 1863, fresh from England, and very poor. He had not succeeded in accumulating much when, in the following year, he ventured to get married. While attending conference in Salt Lake City the following spring he heard President Brigham Young announce to the assembly that he wanted a collection taken up in the several wards for the immigration of the poor, and wished every man to subscribe to the extent of his ability. The following Sunday he attended meeting in Bountiful and heard Bishop Stoker repeat the call. Brother Parkin is a man of generous impulses, and felt like doing his full duty in so worthy a cause, but was absolutely without funds, and didn't know where or how he would be able to obtain any, but he was the first man to arise and say what he would do. He said, "Bishop, you may put me down for $2.50." The money was to be paid within two weeks. When he returned home from meeting his wife, who had not been at the meeting, met him at the gate with tears in her eyes. She had already heard from a neighbor of what her husband had promised to do, and knew too that he had no money. Her heart was in the work of the Lord, and she would have been more than willing to help migrate the poor if she had been able so to do, but her high sense of honor would not brook the making of a promise she could not fulfill. She greeted him reproachfully with the exclamation: "What have you done?" He had no guilty feeling, and asked her what she meant. "You have promised to give two-and-a-half dollars, and haven't a cent, nor any way of getting any. Do you know that I had to sit up and wash and iron a shirt for you after you went to bed last night, so that you might have a decent shirt to wear to-day?" "Well, I know that we are very poor," he replied, "but I believe the Lord will provide a way for me to fulfill the promise. Perhaps he will make the chickens lay more eggs, or the cow give more milk, so you will have butter to sell." "How can you expect that," said she, "when we only have three hens and a rooster, and the cow is almost dry." Peace was patched up between the couple by his assurance that what he had done in the matter of making that promise was done from a strict sense of duty, and because he had faith that the Lord would somehow enable him to fulfill it. She knew him too well to doubt his good intentions, and was too good a woman to further reproach him therefor, though she did not share his faith about his being able to keep his promise. Time passed without his securing any money until the day before he was to pay it. On the morning of that day when he was out in the yard attending to his chores he noticed a fairly well-defined path, that he had not observed before, leading from his chicken coop into a patch of brush that grew near. Following the path out into the brush, he there found a big nest full of eggs. Carrying them into the house, he met his wife at the door, who was just coming out to exhibit to him a good-sized chunk of butter which she had just taken out of the churn--ever so much more than she had been in the habit of getting. Their surprise was mutual when he counted out before her eyes thirty clean, fresh-looking eggs--all the more surprising because they had both previously thought they were getting all the eggs their hens produced. While they were still beaming with satisfaction over their good fortune, a knock was heard at the door, and upon opening it a stranger, an overland immigrant, was met, who inquired if they had any butter and eggs to sell. The eggs just brought in were pointed out with the remark that he might have them, and the good wife also produced the lump of freshly-made butter. The stranger said he would be glad to buy both, and if they could spare him some buttermilk also he would regard that as a favor. He was assured that they would be glad to do so, and that he could have them at his own price. He produced from his wallet a diminutive coin, such as they had never seen before, and offered it to them, and Brother Parkin inquired, "What is that?" "That is a two-and-a-half dollar gold piece," the stranger replied. "Well," said Brother Parkin, "I have no change and that is entirely too much. Have you no small change?" The stranger told him to keep it. He was welcome to it. That he was glad to get the butter, eggs and buttermilk at any price, as he had applied in vain at so many houses for them that he had begun to despair about being able to get any. The stranger carried away his small purchase, rejoicing, and Brother and Sister Parkin were profuse in their thanks to him, and very grateful to the Lord, for having inspired him to supply them with the means of fulfilling the promise made to the Bishop. Sister Parkin was so impressed with the fact that the money had come as a special providence from the Lord, and so thankful that her husband's honor could now be saved that she actually shed tears of joy, and assured him that she would never more reproach him for being too rash in trying to do his duty as a Latter-day Saint, and hoped never again to be lacking in faith that the Lord will provide. The day following, being Sunday, he attended meeting as usual, and presented the gold piece to the Bishop with the remark that it was his donation to help immigrate the poor. The Bishop accepted it with a "God bless you, Brother Parkin; yours is the first money paid of all that was promised." CHAPTER II. ASHAMED TO PAY TITHING--LOSS OF CROP--LESSON HE LEARNED BY IT--POTATOES PURCHASED TO PAY DELINQUENT TITHING--NO LOSS OF POTATO CROP SINCE. Brother Parkin had not been married more than two or three years when a season of partial drouth occurred, and his potatoes, which he had counted upon as being his profitable crop, was a partial failure. The tubers when dug were very small, and very few in a hill. When his wife saw the small pile that represented the total crop she remarked: "Well, they look hardly fit to eat, but we can manage to get along with them. Now go and pay your tithing on them, and perhaps the Lord will furnish a better crop next year." Her husband replied that he would be ashamed to take such potatoes in for tithing; he would rather wait until he raised some decent looking potatoes and pay tithing on two years' crop at once. She didn't approve of that decision, and urged him to take a tenth of the present year's crop for tithing just the same as if they had been as good as ever before produced, as the Lord knew the kind of potatoes he had raised as well as he did, and would be satisfied with a tenth of the potatoes, such as they were. On general principles he agreed with her, but he felt a sense of pride about taking a good article for tithing, and so stuck to his original decision to wait until he raised some good potatoes and then pay enough to cover the tithing on this year's crop as well. The following year he planted a good sized patch of potatoes and took the best of care of the field in the hope that the crop would be a record-breaker, which meant something like a thousand bushels to the acre. The tops looked good enough to warrant the expectation, but to his great surprise and mortification, they proved to be a complete failure, which was all the more remarkable, for the reason that the general yield that year was not much if any below normal. His wife had never been entirely reconciled to his failure to pay his tithing on the previous year's crop, and readily connected that in her mind with their present lack of a crop, and so expressed her feelings without hesitation. "That is what you get for your failure to pay your tithing! Now go and buy three bushels of the best potatoes you can get, and turn them in for tithing, and ask the Lord to forgive you for not paying them last year, and I don't believe you will ever have another failure." He did not dispute the wisdom of her counsel, but promptly acted upon it, and felt satisfaction in so doing. The good wife has long since gone to her rest, but she lived long enough to see many good crops of potatoes produced upon that same land and not one failure, nor has there ever been a failure since her death. That proved a lesson to Brother Parkin that he has never forgotten. He has felt ever since that the Lord was entitled to a tenth of whatever crop he produced, whether good, bad or indifferent, and believes now that the measure of prosperity that he has since enjoyed has been largely if not wholly due to his willingness and faithfulness in the matter of paying his tithing. In other words, he feels that it pays to be on good terms with the Lord. CHAPTER III. FARMING ON SHARES--A NEW VOCATION--FUTURE HOME SHOWN IN VISION--HOME RECOGNIZED WHEN FIRST SEEN IN UTAH--REPUTATION GAINED AS A FAITHFUL AND THOROUGH WORKER--PROVIDENTIAL FULFILMENT OF VISION--HOME VIEWED AS A SACRED HERITAGE. For years after Brother Parkin arrived in Utah he worked land on shares, not being able to buy any. He had been a coal miner in England, his native land, and had no experience in any other line. Here, however, there was no demand for coal miners; in fact, the people of Utah all burned wood at that time, no coal mines being then developed. He readily adapted himself to the ways of the country, and made up by hard work for what he lacked in skill in whatever employment he was able to secure. He soon gained a reputation as a profitable person to employ, and was given the preference by a number of his well-to-do neighbors when they required help, and when he could work for others without neglecting the small farm which he was cultivating on shares. Cradling grain (the method then in vogue of cutting it before mechanical reapers were introduced) was at first one of the most difficult things he ever tried to do. Until he acquired the knack of it, it was an awful tax upon his strength. He was determined to learn, however, having an idea that what others could do in the line of work he could if he only persevered. In course of time he acquired sufficient skill at cradling that quite a few of his neighbors who could afford to hire others to cut their grain instead of doing it themselves, relied upon him doing it for them, and paid him two bushels per acre therefor. He had not been married long when, one day, as he and his wife were journeying to Salt Lake City by ox team to make a few necessary purchases she pointed out a certain corner field to him with the remark, "that is our farm!" "Oh, no," he replied, "that is Monroe Perkins' field." "Well," she then responded, "if it isn't ours now, it will be some day; I saw that place in a vision a year before I left England, and long before I ever thought of marrying you, and was assured that it would sometime be my home." The incident passed without further comment at the time, the possibility of their being able to buy it if they could afford the price being too remote and uncertain to entertain the thought of, for Monroe Perkins was not disposed to sell land, and didn't have to, for he could afford to keep it. Monroe Perkins' father was a very old man--a Southerner, who with his two sons and numerous grandchildren were early settlers in South Bountiful, and were the original locators of rather extensive and choice farms. Shortly before Father Perkins died, Brother Parkin, who was somewhat of a favorite with the old gentleman, induced him to sell him five acres of his large farm for the amount of his savings up to that period--$200.00, and after the deal had been completed the old gentleman remarked, sympathetically, that five acres was a pretty small and narrow piece of land for a man to try to make a living on, and if his friend wanted to part with a new cook stove which he had just purchased, he would exchange therefor another five acres, and Brother Parkin would thus have a square ten-acre field. Brother Parkin didn't hesitate a second about accepting the offer, and considered himself specially blest in being able to obtain it. His wife also was content to return to the use of the skillet, in which she had done her baking ever since she was married, and for the purchase of which Brother Parkin had dug a well 68 feet deep, and walled it up with rock. He was not only glad to have a ten-acre farm that he could call his own, but was determined to make it second to no ten-acre farm in the country in point of productivity. Some years later, after both Father Perkins and his son Monroe had died, the remaining members of that branch of the Perkins family decided to remove to Arizona, and sold their real estate to Walker Brothers, wealthy merchants of Salt Lake City, who wanted the property for a country home. Brother Parkin's little farm looked so attractive to the eldest of the Walker Brothers that he was determined to possess it at any price. Day after day he visited the place and admired it, appearing to be fairly enchanted with a fine field of timothy to which part of the small farm was devoted. The owner, however, was proof against all the tempting offers made him, declaring that Walker Brothers didn't have enough money to buy his ten acres. Finally S. Sharp Walker paid another visit, and approached him on a different tack: "On what terms will you swap your ten acres for half of that 21 acre field on the other side of the street," pointing to the Monroe Perkins corner which Sister Parkin had so long before seen in vision, and concerning which she received the heavenly assurance that it would be her future home. The proposition was not rejected as the previous ones had been. On the contrary, the owner promised to consider it, and let him know, if he called on the following day, what he would do. That evening Brother Parkin called upon his aged father for advice, telling him of the proposition to swap farms. The old gentleman could hardly credit it, the old Monroe Perkins farm being in his estimation so much more desirable, though not under such a good state of cultivation. In the father's opinion there was no better land in Davis County, and he doubted whether there was any better in the world, than the Monroe Perkins farm, but it had been somewhat neglected, and showed the effects of it. It had this advantage also, which appealed to Father Parkin: It was patented land and if he secured it, he could get a warranty deed for it, while his son only held a quit claim deed from Reuben Perkins, the original locator to the ten acres he had, it having been discovered when the U. S. survey was made that it was a part of a school section, and full legal title thereto could not be obtained until the time arrived for the school lands to be sold, when the possessor of the land, as a squatter, would have the first right to purchase it. The interview ended with this fatherly advice: "Well, my son, if you can secure the Monroe Perkins corner on any reasonable terms, don't fail to do it; but don't involve yourself by paying too much to boot, for it may be difficult for you to secure money to pay off the loan after you have borrowed it." The following day Mr. Walker called again as usual for the decision, and was duly impressed by Brother Parkin with the clean and highly productive condition of his small homestead, and with the weedy and neglected condition of the opposite corner, all of which Mr. Walker admitted was correct. Then Brother Parkin said, all things considered, he was willing to make the exchange proposed if he could receive $500.00 to boot. It was apparent that Mr. Walker was tempted. After some banter, to secure more favorable terms, a compromise was effected by his paying $450.00 as boot between the two pieces of land. The land is still in Brother Parkin's possession. He feels that there was something providential about the way he acquired it, and that his wife, who has long since passed to her reward, was inspired of the Lord when she foresaw it as the future home of the family. Under the circumstances it is not strange that he should regard it as a sacred heritage, and refuse all offers that real estate agents make for its purchase. CHAPTER IV. AMBITIOUS TO WORK IN A COAL MINE--DAY SPENT IN MINE AS A SPECTATOR--FATAL ACCIDENT--HIS NARROW ESCAPE FROM BEING A VICTIM. Many things have occurred in Brother Parkin's life to indicate that there has been a special providence over him--that his life has been preserved almost miraculously--leaving the impression upon his mind that the Lord has a work for him yet to perform in mortality. A most striking instance of this kind occurred when he was a boy only eight years of age. He had a companion about his own age by the name of Walker, who was employed in a coal mine, driving a donkey which conveyed cars of coal from distant parts of the mine to the main shaft, where they were hoisted to the surface. Possibly because he was so employed, his young companion conceived the idea that he also would like to work in a coal mine, and accordingly applied for a position. He was promised a job at opening and shutting a door by which the mine was divided into sections for protection against fire damp. Gratified at securing the job, he was on hand early the next morning prepared to commence work, but to his surprise he learned that another boy had also been promised the job and he too was on hand prepared to take it. Investigation proved that the other boy had the first promise, and he was accordingly given the preference. Instead of young Parkin going home, however, he yielded to the persuasion of his young friend George Walker to spend the day with him. He made several trips with the donkey, and enjoyed the novelty of it, and at the suggestion of another boy, who had the care of another donkey, also hauling cars of coal, started to make a trip with him, young Walker remarking when he heard the proposition, that it would be all right, if he wanted to go, as he would get back in time for dinner. They had not proceeded far when a noise was heard and the lights suddenly went out, leaving that part of the mine in total darkness. The boys made their way to the main shaft to learn the cause of the trouble, when to their horror they saw George Walker and two others lying there dead and somewhat mutilated. They soon learned that young Walker and his companions had been in the cage ascending the main shaft when the rope by which the cage was being drawn to the surface had broken, precipitating the cage to the bottom of the shaft, with the result stated. Young Parkin owed his escape from death to the circumstance of his quitting the company of the Walker boy and going for a single trip with the other boy; for if he had remained he also would have been in the cage when it fell. When, sometime after the accident occurred, young Parkin was hoisted to the pit brow, he found his parents there almost frantic with anxiety, for the rumor had reached them at their home that their boy was one of those who had been killed, and they were unable to learn that such was not the case until their boy was brought to the surface, when they wept for joy at finding him alive, and declared that he should never go into a coal mine again. However, he did return to work in the mine on his own volition when he grew older, and worked there many years. CHAPTER V. RESORT TO MINING--CAUGHT IN A SNOWSLIDE--CARRIED A MILE DOWN THE MOUNTAIN AS IF FIRED FROM A CATAPULT--MIRACULOUS ESCAPE--FAILS TO FIND COMPANION--RETURN TO MINE AND THEN HOME--COMPANION'S SUBSEQUENT ESCAPE. While farming has been Brother Parkin's regular vocation since coming to Utah, he has found it necessary to supplement it occasionally with other work to provide for his large family and fill the sphere he aspired to. Although mining was his original occupation, he has not felt specially attracted to that class of work, preferring something else that would not take him so completely and permanently away from his family. One season, however, when he had not been in Utah more than seven or eight years, and when the ravages of the grasshoppers had materially interfered with the yield of his farm, he found work as a miner in the Reed & Benson mine, near the top of the high mountainous range which separates the Big Cottonwood and Little Cottonwood Canyons. Some time in March, after he had been at work there about two months he and a companion named Fred Thompson were sent by the mine boss to bring a supply of provisions from Alta, in Little Cottonwood Canyon. The snow was, deep, and the only means they had of making the trip was walking. They expected the trip would consume the whole day, and be very tiresome, but they set out bravely at eight o'clock in the morning. They had to climb for some distance before reaching the summit, when they would have a long descent to Alta. They had not proceeded very far, making their way in the snow, up the steep incline, when they experienced the sensation of moving backward, and, looking upward, discovered they were being carried down by a snowslide, which had started only a short distance above them, and probably by the jar produced by their walking in the snow. For the first few seconds their descent was not very rapid, and they tried to escape by grabbing at brush and saplings as they passed, but all in vain; the mass of snow gained in momentum and volume as it sped on, and they soon felt as if they had been hurled from a catapult. A few seconds later they passed over an immense precipice, estimated by persons familiar with the canyon to be more than 200 feet high, the change from the sloping to the vertical plunge having the effect of turning them head downward, instead of coming, as they had been, in a kind of sitting posture. Another change was experienced by Brother Parkin, when the mass of snow struck terra firma at the foot of the precipice, the sensation being that of a burial to an immense depth by the snow which continued down the side of the mountain at an ever increasing velocity. Then he felt as if he were being lifted by some supreme power to the surface of the snow, and a peaceful feeling possessed his soul. When the slide came to rest in the broad bottom of the canyon, filling it to a great depth, Brother Parkin found himself standing in an upright position with the snow scarcely reaching up to his waist. His first concern when he found himself safe was for his companion. He searched for him, but could not find him. Concluding that his friend Thompson must be buried in the snow and debris with which he had been swept down the mountain, possibly too deep to be saved by any human means, even if help were at hand, he found time to think of himself. The coat he had worn when he set out for the trip over the mountain had been entirely stripped from his body, and his shirt and trousers were much torn, evidently from catching in the brush in his terrific descent of more than a mile down the mountain, but the garments worn next to his body were not even marred. The feeling of gratitude towards the Almighty that welled up within him for his preservation exceeded anything he had ever experienced. He could not doubt that the Lord had spared his life for some special reason, and felt that whatever purpose the Lord had for prolonging his life, it was his duty if possible to find out what that purpose was, and conform thereto. He made his way by a wide detour up the mountain to the mine, arriving there about five o'clock in the evening, after a tiresome walk of something like eight and a half hours. He was greeted with surprise by the mine boss, who grabbed him in his arms and fairly hugged him for joy, and his seven or eight companions who were scarcely less delighted at finding he had survived his terrible flight, and seemed none the worse for it. They inquired eagerly for Thompson, his companion, but he could only say that the poor fellow was evidently buried in the slide, and possibly beyond human help, as he had searched for him in vain. He then learned that the men at the mine, warned of the slide by the noise it created almost at the start, had witnessed with horror its frightful descent, and made their way up the mountain as soon as possible to ascertain whether the two men had been carried down by it. Finding the bank of snow where the slide started showed a sheer break, with no footprint on top of it, they were forced to the conclusion that the men had gone down with the slide and were probably lost. The mine boss had offered his companions ten dollars each if they or any of them would descend the mountain and search for their unfortunate fellows, but none of them dared to undertake to do so. Brother Parkin resumed work, but a few days later, after being given a check in payment of his services up to that time, was dispatched to Salt Lake with ore samples, to have them assayed. From Salt Lake City he proceeded on his way home to Bountiful, where he was joyfully greeted by his wife and children. When they learned, as they did during the evening, of his frightful experience in going down with a snowslide, his wife was so terror-stricken at thought of her husband working in such a place, that she declared he should never go back there again if she could help it. In vain he reminded her that he had left his bedding at the mine. She said the value of the bedding counted for nothing with her. She would sacrifice that without a scruple, to have him remain with her, and he did so. It was soon afterwards learned that Thompson also had escaped. He found himself completely buried and evidently at a considerable depth, when the snowslide stopped, and he began immediately to dig his way out. He struggled desperately and burrowed for a long time without knowing whether he was going towards the surface or not, and was finally successful in extricating himself. His clothing was badly torn and he was more or less bruised, but succeeded in making his way to a logging camp some distance down the canyon, whence, after a rest, he made his way to Salt Lake City. CHAPTER VI. FATHER JOHN PARKIN A PUGILIST--DEFENDS A MORMON ELDER--SHELTERS HIM FROM A STORM AND LEARNS SOMETHING OF MORMONISM--WHOLE FAMILY EMBRACE THE GOSPEL. Brother Parkin recalls some incidents of his childhood, that tend especially to illustrate the character of his father, and the effect of the Gospel in shaping the lives of individuals. His father was a pugilist--by instinct rather than by profession though--for he did not follow it for a living. He was not a large man, but had a closely knit, muscular frame, no surplus flesh, was about as active as a cat and possessed unbounded courage. While not of a quarrelsome nature, he just naturally enjoyed a scrap. He taught his older sons "the manly art of self defense," and gave them to understand that he had no patience with molycoddles. He didn't want them to pick a quarrel, but if any one ever attempted to impose on them, or their friends, he expected them to give a good account of themselves. He would be ashamed to have any body who bore his name ever show the white feather. The father was passing along the street of his native hamlet in England one day when his attention was attracted by a rather large and noisy crowd of people who were, as he learned on joining them, listening to a local "Mormon" Elder advocate his doctrines, with frequent and noisy interruptions. The interruptions he soon found were mainly made by three preachers, one a Baptist, another a Methodist and the third a Church of England minister. He recognized these when he saw them, for they were well known and somewhat popular in their special lines of religion, but the "Mormon" Elder was a stranger to him; in fact, he had never before met a "Mormon," or heard or read of "Mormon" doctrines. He had not listened long when his sense of fairness became so outraged by the sneering, ridiculing, captious interruptions by the preachers, and the laughter of their sympathizing auditors, that he pushed his way into the center of the crowd and asked the lone "Mormon" Elder to allow him to say a few words. The privilege being granted, he told the crowd that he was not a preacher, and knew nothing about the doctrines this man was preaching, but he believed in free speech, and fair play, and thought the man ought to be allowed to tell what he had to say without interruptions. Then if the preachers could controvert it, they might fairly do so. His remarks had the effect of quelling the disturbance momentarily, but the Elder had scarcely resumed his speaking when the preachers, apparently bent upon not allowing him to proceed, burst forth again with their interruptions. With indignation now thoroughly aroused, Mr. Parkin shook his fist in the faces of the preachers and demanded fair play. "I don't know this man," said he, "but he looks and talks decently, and he's got to have a hearing, if I have to smash the men that interrupt him." The Baptist preacher had a wooden leg, and perhaps presumed upon that in being the first to cry out in ridicule when the "Mormon" again essayed to proceed. Grabbing him by the collar and shaking him, Mr. Parkin angrily demanded, "Are you going to compel me to hit you, even though you are a cripple? Now keep your mouth shut, or I'll have to do it!" He had scarcely let loose of the preacher's collar when a stalwart son of the preacher rushed out from the crowd and made a pass at him with his brawny fist; but Mr. Parkin saw the movement, and, nimbly dodging the blow, struck out with his good right hand with such force that his big assailant went down as if he had been hit with a sledge hammer. While friendly hands began fanning the youth and throwing water in his face to resuscitate him, Mr. Parkin with blood boiling and eyes flashing defiance, proceeded to deliver this challenge to the whole crowd in true bantam fashion: "Come on now, all of you, one at a time, and I'll whip the crowd!" None of them chose to accept the challenge. On the contrary, they neither manifested any disposition to fight him or further listen to the preaching, for they soon dispersed, their departure being doubtless hastened by a brisk shower just then coming on. Turning to the "Mormon" Elder, Mr. Parkin inquired: "Where do you live?" "At Langley Mills, nine miles from here," was the reply. "You can't go home in this shower; you had better walk home with me," said the pugilist, and his invitation was accepted. The shower didn't pass as soon as expected; but rather increased in severity as night approached, and it became apparent that the guest must be provided with lodgings, as the family hadn't the heart to turn him out in such a storm. Then, too, there was another reason for it--they had become somewhat interested in listening to his explanations of his belief, the doctrines being all new to them. The eldest son, a boy about ten years old, solved the question of lodging by offering to give up his bed, and the mother helped out the matter by arranging for the boy to occupy an improvised bed in the room in which his parents slept. When the time for retiring arrived the stranger asked, as a special favor, the privilege of praying with the family, and the father replied to this by the declaration that he was not a religious man, that he was a pugilist, a cock-fighter, a man who didn't believe in prayer and had no regard for things which others considered sacred; but if it would afford him any gratification, they would be willing to listen to him pray. The prayer was offered, and in it the guest thanked the Lord that he had found one man who would accept the truth. The eldest son, the boy who gave up his bed for the stranger to sleep in, recalls hearing his father ask his wife some time after retiring for the night, what the man could have meant by alluding, in his prayer, to one man whom he had found in that town who would accept the truth. She said she had no idea what man he had in mind, and the husband told her he would find out by asking him the next morning. And ask him he did, the next morning, and was not a little surprised when the Elder turned and, pointing to him, said, "You are the man, for I am sure you will yet embrace the Gospel!" That local Elder (whose name was Aaron Nelson, and who afterwards migrated to Utah, and died only a few years since in St. George) continued to come every Wednesday and hold meetings in Loscoe, and Mr. Parkin generally attended his meetings and stood by him, to see that he got fair play. Finally, at the close of one of the meetings Mr. Parkin asked the privilege of making an announcement. Consent being granted, he said: "I want to give out notice (Elder Nelson being willing) that on Wednesday night next I will be baptised by him, at Loscoe Dam, for I have become convinced that 'Mormonism' is true." He was deliberate about embracing it, but he was as true to it thereafter as ever needle was to the pole. The family all embraced the Gospel and came to Utah, and the manner in which they first became interested in and were led to investigate "Mormonism" furnished a theme for many a fireside conversation. As an indication of the effect the Gospel had upon the elder Parkin it may be mentioned that after he joined the Church he generously entertained all the missionaries who visited his part of the country, made them presents, and went to the limit of his ability in manifesting his love for them and his interest in the work in which they were engaged. CHAPTER VII. SELLING A LOAD OF CARROTS TO AN EX-MISSIONARY, WHOSE PARSIMONY IS EXHIBITED--SOME REFLECTIONS THEREON. Some years after Father Parkin migrated to Utah he rode to Salt Lake City one day with his son William, who was bringing a load of carrots to sell. As they rode along the street they met M.... T...., a man who had served as a missionary in England when they were new converts, and been entertained many times at their house, and to whom Father Parkin had been unusually generous when he was released to return to his home in Utah. Brother T...., who had the reputation of being among the wealthiest citizens of Salt Lake, and as stingy as he was thrifty, hailed them (recognizing them of course) and inquired what they wanted for their carrots, and was told "25 cents per bushel." On further inquiry he learned that they had forty bushels in the wagon, and after some parleying decided to buy the load. The wagon was driven into his yard, and Brother T.... procured a bushel basket to have them measured with, evidently not caring to buy them according to the measurement of Brother Parkin. Brother Parkin offered no objection to having them measured, knowing that he had been rather generous in his measurement of the carrots, but regretted the delay that it would cause, as he and his father both had some purchases to make before they could leave town, and they were anxious to get home. When the wagon was not more than half unloaded Brother T.... was called by his wife to come to dinner, and he asked his old acquaintances, father and son, to excuse him for a few minutes, and take a rest while he ate his dinner (leaving them to understand, of course, that he wanted to see the rest of the carrots measured.) Work was suspended and father and son cogitated a few moments while each munched at a carrot, for their appetites were keen enough to enable them to enjoy a good dinner too if the dinner had been forth-coming, and soon the father broke the silence. "My son," said he, "can you imagine Elder M.... T.... when he was a missionary in England eating a carrot in a barn while I indulged in a warm meal in the house." The son responded that he could not imagine such a situation. "On the contrary," he said, "I remember distinctly that he never called at our house without being invited to eat, whether it was meal time or not, and that the choicest cuts of meat were bought to provide him the best meal possible, and that you paid thirty-six shillings for silk with which to make a pair of stockings to present him with to bring home for his wife when he was released from his mission, and that when those stockings were made they were admired by everyone who saw them and declared to be fit for any queen or princess to wear." "Well, my son," the father added, "I don't regret anything I ever did for a missionary. When I embraced "Mormonism" I did it because I was sure it was the truth, and I afterwards tried to serve the Lord just as thoroughly as I had ever served the devil before. The truth is not affected by men's actions, and men's actions are not always affected by their knowledge of the truth. Brother T.. probably knows that the Gospel is true, but it has apparently not changed his nature. I don't envy him his nature or his possessions. Better live on raw carrots and retain our love for the truth and our respect for those who have served with us in its promulgation, than have the wealth of this world and forget or cease to respect our former friends and associates in the ministry." The son was impressed with the change the Gospel had wrought in his father, for he could easily recall the time when he would not have looked charitably upon any action that savored of meanness or parsimony in one of his fellows, and when the more pretentious the person was (be he preacher or layman) who displayed any such characteristic, the more bold and ready he would have been to denounce him to his face. The rumination was ended. Brother T.... returned from the house and the unloading of the carrots was resumed, Brother T.... keeping tally with a pencil on a board as the baskets were emptied. When only a few bushels remained to be measured he exclaimed: "Never mind measuring any more, I see you have forty bushels, allright." Then the son decided that it was his turn to speak right out in meeting. "But, Brother T----, I do mind! It was you that wanted these carrots measured. I would have sold them to you for forty bushels if you had been satisfied to take them without measuring. Now we will finish measuring, and if there are more than forty bushels, we will take the overplus home, if you do not want to pay 25 cents a bushel for them." The measurement of the balance disclosed the fact that there were forty-two bushels in the load, and Brother T.... rather shamefacedly handed over $10.50 in payment therefor. A Sailor-Saint's Adventures CHAPTER I. E. R. S. SCHNELLE'S BELIEF IN A PROVIDENCE OVER HIS LIFE--BIRTH AND SUCCESSION OF ACCIDENTS--GOES TO SEA AS CABIN BOY--CRUEL TREATMENT--PUMPING SUGAR AND WATER--SHIP CRUSHED AGAINST BREAKWATER--RECKLESS JUMP--WOES AS A COOK. According to the old fatalistic saw: "If a man is born to be hung, he can never be drowned." This is far more trite than true. So far as it implies that any man is born or predestined to be hung, it is not true. But that some have been marvelously and repeatedly preserved from drowning, and that there is evidently some reason for their apparent immunity, is true. Brother Ernest R. S. Schnelle has had many narrow escapes from drowning, and been subjected to very many accidents of other kinds. He firmly believes that there has been a Providence over his life, and that his willingness to accept the Gospel and devote his life to the service of the Master may be the sequel therefor. He was born on the 25th of May, 1852, in Bremen, Germany. He fell in the fire when only a few months old, and narrowly escaped burning to death. He bears the scar of the burn on his forehead even now. He was almost drowned in a mill race when he was only two years old. Of course he doesn't remember the incident, but was told so by his parents. His mother was a consistent member of the Protestant Church, but his father while nominally of the same creed had a poor opinion of preachers in general and was never known to attend Church but once, and that was on the occasion of the confirming of his eldest son; and then he seized his hat and left in the midst of the sermon, not having patience to remain longer. Without explaining her reason for the belief, the mother used to say that the time would come when one of her boys would believe in the God of Heaven. Of the parents and seven children which the family included, Ernest (the subject of this sketch) and one brother are all that are now alive, and Ernest has had such a checkered career that it is a wonder that he has survived. When five years old he accidentally fell from a housetop, and was supposed to be dead when picked up, but, to the surprise of all his friends, he soon recovered. When seven years of age he threw a snowball at a girl in a spirit of fun. She resented it by taking off her wooden shoe and crushing his skull in with it. When nine years old he had an accidental fall, and broke his right arm, and also fell from a ladder and drove his front teeth through his lip. When he was fourteen years of age he went to sea, as cabin boy, in a Spanish barque, called the "Tres Hermanos," of Allicante, Spain, bound for Havana, Cuba. During the voyage the crew mutinied, some Spaniards being among them who used their knives quite freely. The chief officer was beaten most shamefully and almost killed, but the captain finally brought the rebellious men under subjection. On reaching Havana, Ernest quit the vessel, and shipped on the Spanish brig "Michael Angel," bound for Falmouth, England. The very first day after sailing from Havana he was stricken with yellow fever, a disease that was so prevalent in Cuba that many ships in the harbors were unable to sail for want of crews, so many of the sailors having died of the fever. Ernest had the fever so badly for nine days that he was not expected to recover; in fact, no one thought it worth while trying to save him. He was delirious as a result of the fever, and was fastened in the sail locker at night, and allowed to lie on the water casks in the day time. However, he lived in spite of the neglect with which he was treated, but before he had recovered his strength he fell overboard. The cook happened to hear the splash as he struck the water, and on looking around saw him come to the surface and threw a rope to him, by which he was hauled on board. On the 8th of December, 1866, the ship encountered a terrific storm in the Bay of Biscay, during which the starboard bulwarks was washed away, and the ship sprang a leak. The cargo consisted of crude sugar and cacao beans, and the sugar became dissolved through the water rushing into the hold. The crew had to be kept busy for two and a half days, pumping the sugar and water out of the hold, to keep the ship afloat. Falmouth was reached in the beginning of January, and the ship was repaired. On the 18th of January she set sail for London, with a channel pilot on board. The next day she encountered a severe storm in which she lost her foremast head, and the pilot thought best to return to Falmouth, which place was reached the following day. The storm increased in fury and the ship, dragging both anchors, was being driven on to the break water. Her signals of distress brought no relief, for all the ships near by had enough to do to take care of themselves. The ship struck broadside against the breakwater, damaging it to such an extent that it sank within a few minutes. Ernest was standing upon the deck when the collision occurred, and sprang towards the breakwater. It was a very daring--in fact, foolhardy thing for him to do, as he had about one chance in a thousand of escaping death, but fortunately he did escape, by clutching the timbers of the breakwater, almost as a cat would, and clinging on thereto. As the ship sank the crew clambered up the breakwater and were saved. Ernest had been so cruelly treated while on board the brig that he had little regret at the loss of the vessel. The captain was a Spaniard, and a most hard-hearted, cruel man. He was the owner of the vessel, and was so avaricious that he actually begrudged the boy the food required to keep him alive. He expected him to subsist upon such scraps as were left from his own meals, and if there were none left, for him to go without, and would curse him if he asked for food, telling him that he was a poor Spaniard, and couldn't afford to feed him. When the ship was lost, not being insured, he was indeed poor. The crew were so incensed at him, because they couldn't collect the pay due them, that several of them actually drew their knives and attempted to assault him in the Spanish Consul's office at Falmouth. Ernest was kept at the Cornwall Sailors' Home for a few weeks, as he neither had any means of subsistence nor chance to go home, and then was told to get out and shift for himself. He began seeking employment among the ships in port, and soon succeeded in finding a captain who was willing to employ him as cabin boy at $5.00 per month. His new berth was soon found to be but little better than his former one, so far as treatment was concerned. The first job given him to do was to black the captain's shoes. The shoes were wet, and he didn't succeed in making them shine as nicely as they otherwise would have done, and he received a clout for it that almost made him see stars. However, he had sufficient to eat, and was thankful for that. The vessel was a Hanoverian brig, the "Lucy von Leer," Captain Jensen commanding, bound for Antwerp. He soon found out that, in addition to serving as cabin boy, he was also expected to cook for the officers and crew. While preparing his first dinner he was sent aloft to shorten sail, and when he came down the peas he was cooking were burned, and that brought down upon him the wrath of all the officers and men who learned of it. The channel pilot yelled for some one to beat him, and he had to run the gauntlet to escape the blows aimed at him. After arriving at Antwerp, while waiting for the crew to be paid off, and when he had just finished cooking the Sunday dinner, several of the crew volunteered special praise for the quality of the soup he had made for them. He was so overjoyed thereat that he forgot to take the spoons from the water in which he had been washing the dishes, and threw them and the water together overboard into the dock. The spoons were not missed until supper time arrived, and then the failure to find them resulted in his recalling and confessing his forgetful act, and receiving such a general and merciless beating that the crew of a Norwegian barque, lying in the dock near by interfered, and threatened to come to his relief and thrash the Hanoverians if they didn't desist. They stopped beating him, but the chief officer swore that he would get even with the boy when he got to sea. Fearing the threat might be executed, Ernest watched his chance to escape, and succeeded in getting away two days later, probably saving his life by doing so, as the boy taken in his place died of yellow fever in Rio Janiero, whither the ship sailed. Ernest succeeded in finding a chance to return home by working his passage on a Hanoverian barque called "Emil," commanded by Captain Onkier. When he went on board the ship, it being in the night, a big Newfoundland dog seized him and nearly worried him to death. The dog not only bit him severely, but so thoroughly frightened him that he crouched in a corner, not daring to stir until the carpenter discovered him there the next morning and released him. Being at the mercy of the crew on the voyage to Bremer Haven, he was compelled to steal provisions and liquor for them, and was caught in the act by the Captain who struck him on the side of the head with such force that it sent him reeling, and he was subsequently beaten by the crew for his lack of success. During the nine days' voyage he had no bed to sleep on or cover himself with, and he was about as comfortless as when he shared the bed of the dog. He reached home nine months after first embarking, about half clad and without a cent to show for the time he had been absent. His parents, however, gave him a hearty welcome, and were horrified at learning of his narrow escapes and severe treatment. CHAPTER II. EMBARKS AS ORDINARY SEAMAN--CAPTAIN'S PREMONITION AND SAILORS' FEAR--AMAZONE WRECKED--DYING SAILOR'S VISION--GREWSOME SEAT--A TYPHOON--SHIP SEIZED BY FRENCH--TRAVEL IN RUSSIA--FINDS A WIFE--CONVERTED TO "MORMONISM." In April, 1867, he found employment as an ordinary seaman on a German mail boat, sailing between Bremer Haven and New York, his compensation being $6.00 per month. He fared so much better on that vessel that he quite enjoyed his berth, but was ambitious to learn more of seamanship than he could on the steamer, and after one year's service quit that and joined the Hamburg barque "Amazone," bound for Cardiff to load up with coal for Hong Kong, China. As the vessel was leaving the Geestemunde dock, her owner stood on the quay side, and, as the last rope was cast off, he placed his hand on the ship's side and said, "Good by Amazone; I will never see you again!" Ernest heard the remark, and repeated it to two of his comrades. Sailors are notoriously superstitious, and the effect was that they felt sure the vessel was not going to reach her destination. They laid their plans to desert the ship at Cardiff, and would have succeeded if some one had not overheard their talk, and reported to an officer. They had each two suits of clothes on, prepared to make their escape, when they were apprehended by a policeman and compelled to return. Ernest plead with the captain to let him go, saying he could keep all his belongings and wages due if he would only grant him his liberty, but didn't dare tell why he wanted to escape. The captain however, refused, saying he had never had a man desert him, and he wouldn't allow him to. With the exception of alternate head winds and calms, which greatly retarded the vessel, nothing serious occurred until the Cape of Good Hope was rounded, when heavy storms and high seas were encountered. The bulwarks were swept away, the main batch burst in, and six casks of fresh water were swept overboard. Ernest and a companion were standing at the steering wheel when the second mate warned them to hold on, as a heavy sea was about to break over the ship. They both gripped the wheel with all their strength, but, as the wave passed over, Ernest saw, to his horror, his companion go with it; then, marvelous to relate, as the ship bent down under the weight of the second huge wave, the sailor grasped a mizzen chain and clung on, and shouted until others of the crew came to his relief and hauled him back to safety. With nine feet of water in the hold, the ship was unmanageable, and the captain told the crew they would either have to pump or sink. By some working the pumps for dear life, and others nailing canvas over the hatchway, and stanchion holes, and by throwing eighty tons of cargo overboard to lighten the ship, they managed to weather the storm; but five nights and four days had passed before they dared cease pumping. This danger had not long passed when a new horror presented itself--a scarcity of fresh water. For six long weeks they were dependent upon the steam from a saucepan or the dew that could be mopped up in the early morning from the ship's railing to quench their thirst, and the suffering they endured as a result in that hot, dry climate is indescribable. At the end of that time the English barque "Virginia" was sighted, and a casque of water obtained, and also another from the "Fair Leader" of Plymouth, England, which relieved them until an uncharted reef was struck in the China Sea, and the vessel, after hanging amidships for about ten hours, broke in two and foundered. The officers and crew were saved by taking to the life boats in the night, but without being able to secure any provisions or stores, as the sea was high and broke constantly over the vessel as it hung upon the reef. The breaking asunder and sinking of the vessel was witnessed from a distance after day had dawned. The bark "Fair Leader" already mentioned as having furnished a cask of fresh water, was in the vicinity and saw the signals of distress after the "Amazone" had struck the reef, and steered in the direction indicated. When it was light enough to see, the two boats were sighted and the men picked up. Then it was learned that a member of the crew of the "Fair Leader," who was dying of dropsy, had evidently seen in vision the destruction of the "Amazone," and the peril of the crew afterwards, afloat in the life boats. He told his mates of the very time of the boats leaving the fated ship, that they were in two white life boats, and that one had a flag and the other a blanket for a sail; also that they would come on board the "Fair Leader" and remain there a long time. Perhaps what he said, even more than the signals of distress, influenced the officers of the "Fair Leader" in deciding to remain in the vicinity until morning. The "Amazone" crew were picked up about nine o'clock in the morning, and one of the first things Ernest did after getting on board, was to sit down upon what he supposed to be a roll of sail or blankets, that he saw on the deck, but which proved to be the body of the sailor who had seen in vision and told of their wreck and subsequent peril. He had died soon after telling it, and was buried during the afternoon of the same day. A few days later the "Fair Leader" encountered a genuine typhoon, and the ship sprang a leak and would probably have foundered had it not been for the extra crew on board, who, by helping man the pumps, kept her afloat. Ernest, while working at the pumps, was washed away by a wave and struck with such force against the bulwark that his knee was severely injured, and he had to be taken to a hospital for treatment on reaching Shanghai, a month later. He remained in Shanghai about five weeks, when he shipped on a German bark "Catherine Jorgensen"--engaged in the China trade. He sailed first to Nimpo, where a valuable cargo was taken on board and then set sail for Hong Kong. He had the thrilling experience of being chased by Chinese pirates, but escaped by a favorable wind propelling the barque too fast for the pirate boat, with its more limited sailing capacity, to overtake her. Ernest sailed the China sea for three years. His last voyage there was with a cargo of 900 coolies, bound for Singapore, where he quit the ship and was transferred to a German ship called "Caroline," sailing for Akiab, India. Four days later the ship was seized by the French frigate "Dassas," and the crew taken prisoners, as the Franco-Prussian war was then raging. Ernest and his companion sailors were taken to a point just outside the Singapore harbor on the man-of-war, their captors not daring to enter, as that would be considered an act of hostility against Great Britain. There it was learned for the first time by the ship's officers that the war was ended, the Germans having conquered the French, and that the capture of the German ship while the armistice was pending would subject the French government to a heavy indemnity. On the arrival at Singapore of the "Caroline" the officers and crew were liberated with apologies, and allowed to proceed with their ship to Akiab. Ernest contracted a virulent fever at Akiab, and would have been left there by the ship had not the shore doctor forbidden it, declaring that he never would recover if left there, but that he probably would if taken to a colder clime. The fever left him when the ship rounded the Cape of Good Hope. Landing at Falmouth, he proceeded to his old home at Bremer Haven. As the ship entered the Bremer Haven dock, Ernest saw his mother on the quay, watching for him, as she had been warned by inspiration the night previous that he would arrive on that ship, that day. She had not heard from him for more than two years, and had no reason other than that mentioned for expecting that he was anywhere in that region. He remained home about nine days and then shipped on a Bremen ship bound for Savannah, Georgia. He remained on that ship until it made a subsequent voyage to Reval, Russia, where he left it and traveled for awhile overland, going as far as Cronstadt. He was under suspicion because of having no passport, and narrowly escaped being transported to Siberia. After following the sea for about twelve years, Ernest took up his residence in England, locating first at Hull and afterwards in South Shields, but continued to make voyages to various parts of the world, generally serving as boatswain or steward. On one voyage to his native land the ship "Thetis" in a violent storm had her bulk-head stove in and was filled up with water to such an extent that the table was floating around in the cabin, and, Ernest, with the companion way and skylight battened down, was shut up like a rat in a trap, and busied himself at baling the water out. To the surprise of all on board, they succeeded in floating the ship into Hamburg. There Ernest secured for a wife one whom he had known as a young girl. They arranged to be married in England the following April, and, after the cargo was discharged, he returned to England, where the ship was thoroughly repaired. The following March, while entering the port of Blyth, to load coal for Hamburg the "Thetis" was, through error of judgment on the part of the captain, run on to the rocks and became a total wreck. Of course, no lives were lost, but this wreck had the effect of deferring Ernest's marriage. Instead of it occurring in April, it was postponed till the following November. It took place in Shields, England, where he established a home and lived for many years, his six children being born there. In 1888, while sailing on the ship "Breton," commanded by Captain Ole Peterson, who was a Latter-day Saint, he first learned of "Mormonism." He had been investigating Spiritualism, but abandoned it on learning that the Spiritualists repudiated Christ as a Savior. He had heard of the "Mormons" as being a bad people, but was anxious to learn from the captain really what his belief was. He opened up a conversation by asking the captain his opinion of Spiritualism. The captain replied: "You are not a spiritualist. You belong to the Church of England, and have now found what you have been looking for so many years--the true Gospel. And you will soon become a Latter-day Saint." He then explained the Gospel to him, and told how it had been restored to the earth through the ministration of angels. On hearing this Ernest's heart beat with joy, and he felt certain the captain was telling the truth. He, being steward, one part of his duty was to keep the captain's stateroom tidy, and while doing so a copy of the Millennial Star came into his hands, which he read with avidity, and learned still more of "Mormon" doctrine. Adverse winds were encountered on that voyage, and they were twenty-one days in making the round trip, whereas it should only have taken six days. Ernest heard the captain make a remark that there must be some reason for the weather being so against him, and said he wondered if his wife had neglected to pay the money for tithing he had left with her for that purpose. Ernest inquired what he meant by that, and had the law of tithing explained to him, and he felt in his heart then that it was a correct doctrine. On the captain's arrival in England he found out that his wife had not paid the tithing. One year from the time he first had the Gospel explained to him, Ernest was baptized by Captain Peterson (September 18, 1889) in the North Sea. Immediately after his confirmation he inquired of the captain where he should send his tithing to, as he wanted to pay it. He commenced paying it then, and has been faithful in doing so ever since. On embracing the Gospel he remarked to Captain Peterson that he supposed now his troubles were ended, but was told that he was wrong in that supposition, for his troubles were only commencing; that he should have the finger of scorn pointed at him, and find opposition even in his own household; but to be comforted, for the day would come when his wife would accept "Mormonism" and become a faithful Saint. He found the captain's prediction to be verily true. While his wife was at first very much wrought up over his conversion, she afterwards investigated and embraced the Gospel, and has been faithful ever since. From the time Ernest was baptized he advocated its doctrines and was ridiculed and persecuted as a consequence, but the stronger the opposition the more zeal he manifested. He received the nickname of "Harry, the Mormon," and was better known by that soubriquet than any other. He was ordained an Elder April 5, 1891, and the next day baptized his wife and her sister. Ernest continued to follow the sea, and still met with adventures that satisfied him that the devil had not ceased trying to encompass his destruction. CHAPTER III. SENT TO HOSPITAL--BLUE JACKET CONVERTED--WARNED BY SPIRIT TO LEAVE SHIP--DISOBEYS WARNING--NARROW ESCAPE WHEN SHIP FOUNDERS--A DANGEROUS FALL--LED BY INSPIRATION--INSPIRED PROMISE FULFILLED--WORK IN TEMPLE--DEPARTURE FOR MISSION. While on a voyage from Shields to Plymouth he was stricken with rheumatic pains in his legs, that rendered him helpless; in fact, his pain was so excruciating that morphine had to be injected into him to get him out of his berth. He appealed to the Lord to know why he should so suffer, when an assurance came to him that there was a purpose in it, as there was a work for him to do in a hospital. The captain was anxious to take Ernest back to his home, as he would reach South Shields in two days' time, and plead with the doctor to give him something to ease his pain in the meantime. The doctor, however, positively refused to have him go, and insisted that he be sent to the Royal Albert Hospital, at Devonport. On arriving there Ernest soon became satisfied of the purpose of the Lord, for, on looking around, he discovered that the patient occupying the cot on his left was a true Israelite. He availed himself of an early chance to make known the principles of the Gospel to him. The patient got out his bible and verified by reference to it all the doctrines that Ernest advanced, after which he declared his conviction that it was the truth. Considerable excitement among the patients in the ward, as well as the nurses and matron was the result. Two of the patients recalled the fact that they had heard "Mormonism" preached and rejected it forty-six years before. A minister visited the hospital early the next morning, having evidently been sent for, to controvert what Ernest had taught, but the converted patient put up such a strong defense of Ernest and the latter bore such a strong testimony of the Truth, that the minister was soon glad to retire discomfited. The patient praised God that the truth had come to him and related this circumstance to prove that Ernest's visit to the hospital was providential. He said he was a stoker aboard a British man-of-war in Hong Kong, China, when he developed hip disease, and was sent to a hospital. His case being considered a desperate one, it was decided to send him to the Royal Albert Hospital, of Devonport, England, for treatment, and, after he and many other patients had been taken on board the ship which was to convey them to England, the doctor, for some unknown reason, decided that he alone should be sent ashore again, and make the voyage by a vessel starting later. That boat with more than 400 passengers was lost at sea, but he safely landed in England by a later vessel. He believed the Lord had planned it that he might learn of the Gospel, and declared his intention of drawing his money ($140.00) out of the bank, and making his way to London, if he should sufficiently recover to do so, and there get baptized, if he had to go through fire to accomplish it, and then migrate to Zion. The poor fellow died in the hospital three months later, still firm in his belief in the Gospel. His belongings, including a Book of Mormon and some tracts left with him by Ernest, were sent to his brother in Ireland. All the work essential for the salvation of the dead has recently been done for that man--Samuel Long--in the Salt Lake Temple, by Ernest. Before leaving the hospital Ernest received a telegram from his old captain telling him that the "Cramlington" would again be at Devonport on a certain date, and if he was well enough he would be glad to take him back home. He accordingly announced his intention to leave the hospital, although he was still unable to walk, and the doctor consented reluctantly for him to go. After getting on board the vessel, the Spirit manifested to him that he ought to leave the ship, and he proposed to the captain to do so, offering the plea that he was not fit for service; but the captain plead so hard for him to stay, offering to hire a man to do all his work, that he finally yielded. On the next voyage, which was to Rouen, France, the vessel was all but lost, off Flambrough Head, by the breaking down of the engines in a violent storm off the lea shore. Ernest, seeing the plight the vessel was in, threw up his hands and cried to the Lord to have mercy on him, and forgive his disobedience; and not suffer the ship to be dashed against the rocks, which would mean certain death to all on board. The captain ordered the anchors to be thrown out, but the ship dragged the anchors, and when it seemed that nothing could save the vessel a cry of relief was heard from the chief engineer, for the engines had again started working. The order was given "Full speed ahead!" and in a few moments the vessel was free from danger. On reaching Rouen the engines were overhauled, and the chief engineer was horrified when he saw that it was by the merest thread that they were saved from a complete collapse. Notwithstanding this evidence of the dangerous condition of the ship, as well as the Spirit's warning not to trust himself on it, Ernest still remained on her, and set forth on a voyage from Blyth to Plymouth. When off Dover at midnight the ship collided with the Dutch steamer "Ceres", and sank in six minutes. Ernest was asleep in his berth at the time, and would have drowned had not the captain, who was on deck when the collision occurred, rushed down into the cabin to secure the ship's papers. Seeing Ernest asleep, he grasped him by the shirt collar and dragged him on deck, thus saving his life, but losing all his own effects, that he might otherwise have saved. Ernest was the last to enter the boat, which had scarcely left the side of the ship when she foundered. All hands were saved through the ship "Ceres" picking them up and landing them in Amsterdam, after they had been supplied with clothing, some of them having barely escaped with their night clothes on. If Ernest had listened to the whisperings of the Spirit two weeks previously, he would not have been aboard at the time of her final catastrophe. In the month of July, 1903, Ernest shipped as steward on board the steamer "Augusta," bound for Hamburg, taking his wife along for the benefit of her health. Contrary to his original intention he decided to leave her at Hamburg. On the passage back to England the vessel ran upon the rocks known as the Velvet Patch, near Marsden Rock. She was floated at high water of the next tide, with the assistance of three tugs, and succeeded in making her way to the Tyne, where she was put in the dry dock at South Shields. Then it was found, that forty two plates had to come out of her bottom, and that her stern post, rudder post and propeller were gone. Although no lives were lost, Ernest felt thankful that he had left his wife in Hamburg. After the ship was repaired she sailed for Hamburg again. On arrival there the Spirit prompted Ernest to go ashore and call upon some of the Saints. On descending the rope ladder to go ashore by boat, he had one of the narrowest escapes of his life, and concluded that Satan was trying to prevent him. The ladder had been newly tarred, and his foot slipped from it as a consequence. He fell a distance of about twelve feet and saved himself by clutching the last rung of the ladder with two fingers. Had it not been for that, he would have fallen between the ship and the lighter and been driven by the tide underneath one or the other of the vessels. After landing, and while walking the street, he met one of the local Saints, Brother Pollock, and learned from him that he was going to visit some of the Saints as a Teacher. On invitation, Ernest accompanied him to the home of Brother Blecher, his companion Teacher, who, however, was not at home, being employed working overtime. Ernest was then invited to take Brother Blecher's place as a Teacher, and the two called upon a blind brother named Eitner to accompany them. The question then arose as to where they should go, and Brother Eitner said he had heard of a sister being very ill, but he didn't know where she lived. Ernest suggested that they depend upon the Lord in searching for her, and the three set out on the quest, without any idea which direction they should take. After proceeding some distance, Ernest stopped and said he felt sure they had passed the place they were searching for, and they retraced their steps for a short distance, when he stopped and inquired of a young man who was standing by a terrace if such a person, (mentioning the sister's name) lived there, and was told that she did. They entered, and found the sick sister trying to write a letter to one of the Elders, requesting that he come and administer to her, she being in a very feeble condition, and also in want of food. Ernest administered to her, promised that she should recover and soon be able to attend her meetings, and the three supplied her with money to relieve her wants. She acknowledged their visit as providential, cried for joy at receiving the blessing and was able to attend the meeting the second Sunday following. While at Hamburg on a subsequent trip he was urged by a widow, Sister Kratz, whom he met at meeting, to call at her home. On doing so he inquired if she paid her tithes and offerings, and was told that she did, although she was extremely poor. He said, before the visit ended, that he felt like leaving his blessing with her. She was delighted at the proposition, and when he placed his hands upon her head he felt prompted to promise her that while she remained faithful and was careful not to waste even a crust, that her table should never lack bread--that she should even have enough to feed her poor neighbors. He heard nothing more from sister Kratz until he visited Hamburg sixteen months later, when she met him with tears of joy and related how wonderfully his promise had been fulfilled. She had been in the habit of buying stale bread because of its cheapness, and when she called at the baker's for that purpose the same evening he had made the promise, the baker's wife voluntarily filled her apron with bread and cakes, and told her to come every evening for more. The widow and her one child could only eat a fraction of what she got, so she supplied the rest to her poor neighbors, who highly appreciated the same. After a while the baker's wife informed Sister Kratz that she did not know who she was or why she should give her the bread and cakes that became stale, but she had felt prompted to do so, and that her husband's business had never so prospered as since she had begun the practice, and she consequently felt that she had been blessed for doing so. Sister Kratz told her frankly about sharing what she got with her poor neighbors, and of her conviction that the baker's prosperity was due to the prayers offered in his behalf by the recipients of her generosity. On the 11th of December, 1907, Ernest was on the ship "Annandale," bound from London to Shields. While coming down the Swin the ship collided with the steamer "Kingscote," which knocked a hole in her side about sixteen feet long. The engine and boiler room were soon filled with water, and the ship was gradually sinking inch by inch. The collision occurred at midnight, and at half past seven the following morning the ship settled down upon the sand. After much effort she was finally floated and repaired sufficiently to get her into the dry dock. This was the last wreck in which Ernest figured. He migrated to Utah in the year 1908, has since devoted three years to work in the Temple and has recently started upon a mission to Great Britain, to labor specially among sea-faring people and emulate the example of Peter in casting his net upon the waters and becoming a "fisher of men." Obtaining Genealogies By B. F. Cummings. AT SOLICITATION OF SAINTS IN UTAH, ENGAGED IN GENEALOGICAL RESEARCH WHILE SERVING AS A MISSIONARY--TAKES A SPECIAL MISSION FOR SUCH WORK--IMPRESSION THAT HE WAS RECEIVING HELP FROM THE SPIRIT WORLD--SEARCH FOR WILLIAMS' GENEALOGIES--A SIGN AND A MUTUAL IMPRESSION--VALUABLE DATA OBTAINED FROM A STRANGER, WHO WAS EVIDENTLY INSPIRED--RESEARCH OF CHAMBERLAIN FAMILY RECORD HELPED BY A STRANGER WHO WAS ALSO EVIDENTLY INSPIRED TO DO SO--VALUABLE RECORDS PROVIDENTIALLY FOUND IN UNEXPECTED PLACE. When I was twenty years of age I went on a mission to New England, and was laboring there when the St. George Temple was dedicated. The completion and dedication of this sacred structure greatly stimulated among the Latter-day Saints in the Stakes of Zion a desire to procure records necessary for Temple work, and a number of brethren and sisters, who had migrated from New England to Utah, wrote to me and asked me to procure genealogical data for them. I was kept too busy at missionary work to do very much record searching, but I complied with such requests in a number of instances, and soon came to feel an intense interest in genealogical work, a sentiment that influenced my course of life for many years, and still remains with me. I returned from this mission in September, 1877, and soon after reaching my home, which was in Salt Lake City, I had a conversation with Elder Wilford Woodruff, who was then one of the Twelve Apostles, in which I told him that I felt that it was my duty to return to New England for the purpose of procuring genealogies for such of the Saints as might desire to employ me in that work. He approved my sentiments, and introduced me to President John Taylor, who likewise approved them. At the April conference, 1878, I was set apart by Elder Orson Pratt to go on a mission to New England and the Eastern states to preach the Gospel to the living, but more especially to procure the records of the dead kindred of Latter-day Saints. I was profoundly impressed by the blessing Elder Pratt gave me. Immediately after conference I started on this mission, and was soon engrossed with my labors in the interest of the dead, labors that consumed much of my time for many years. Although I was but a youth of limited education and at the outset of my genealogical work was almost totally ignorant of those branches of knowledge that are commonly considered absolutely essential to success in such work, such as local history, local laws and usages, systems of records in towns, cities and states, etc. I often met with a degree of success which surprised me. Many a time I was made to believe that I was receiving assistance from the other side of the veil, and my faith to this effect has always been unshaken; and it is my present purpose to relate a few incidents that tended to create this faith within me. One of the first genealogies I undertook to trace on this mission was that of a Williams family. An aged widow named Sister F--employed me to trace it, and the data she gave me to start from pointed to Newark, N. J. as the place in and near which her Williams kindred had lived, and thither I went. At this time I was an utter novice at such work, with not a soul to teach me the first lesson in it. I made my way to the surrogate's office and told the clerk in charge that I desired to trace the genealogy of the Williams family of Newark and vicinity. He replied to the effect that I had a big job on my hands, and advised me to call on Judge Jesse Williams of Orange, a town a few miles from Newark, who, he said, could probably give me some information. Accordingly I took a car to Orange and soon found myself near the center of that town. The clerk had given me directions for finding Judge Williams' residence, and I started to go to it. I soon came to a marble yard which had a sign extending over the sidewalk. The sign gave the name of the proprietor. It was Williams. Something seemed to say to me: "This man belongs to the family you are tracing, and you had better speak with him." A lady customer was selecting a gravestone, and the proprietor of the marble yard was walking about with her, directing her attention first to one monument and then to another, apparently in an effort to suit both her taste and her purse. As it would have been impolite to interrupt them, I waited. The lady could not decide. It was getting late in the afternoon and I was uneasy at losing time. Mr. Williams had not noticed me, and I decided to go on to Judge Williams' residence. But something seemed to say to me: "This is the man you want to see." "But," I argued with myself, "the clerk in the surrogate's office advised me to see Judge Williams, and the clerk is likely to know whom I had better see." For about an hour this debate continued in my mind. The lady was about that long in choosing a stone and I chafed at the loss of time. Again and again I started to leave the marble yard, but each time came the same prompting: "This is the man for you to see; do not leave until you have talked with him." Yielding to my unseen adviser, I waited. When the lady had selected a stone, Mr. Williams approached me and asked what he could do for me. I told him I desired to trace the genealogy of the Williams family of that vicinity, and seeing that his name was Williams I had thought he might give me some information. "I am the man for you to see," he said promptly. I was struck with his words. Except that they were in the first person, they were the same that my invisible monitor had many times repeated to me during the preceding hour, an hour of impatient chafing on my part. As he spoke he turned on his heel and without another word walked to a desk some distance away, opened and took from it two sheets of foolscap paper. With these sheets of paper in his hands he walked back to where I stood and proceeded to tell me that he had been desiring to know more about his ancestors, that he had traced his fathers' line back to the first settler of the name in New Jersey, that he had arranged the pedigree in the form of a "broadside," (which was the old fashioned form for such a record), that he had made two copies of this "broadside," which he held in his hands as he spoke, and that I was welcome to one of them. So saying he handed me one of the sheets, to my great surprise and delight. We conversed a few moments during which I thanked him heartily, and then I returned to Newark. When I came to examine carefully the record he had given me, I found it to be of great value to me, or rather to Sister F--. It embraced her trunk line of ancestry as well as his own. In fact, they were near cousins. I spent two or three weeks in the surrogate's office making abstracts of wills left on record by members of this Williams family, which was very numerous, and collecting other data; and the pedigree given me by the marble cutter, which contained some 200 names and six or seven generations, was of great aid to me in establishing proper connections. I was successful in obtaining and connecting many hundreds of names of this family, although I was slow and awkward at the work. How came the marble cutter to make a duplicate of his record? The only answer that I can give is this: So that a copy might be in readiness to give to me for use in the house of the Lord. Some years later I had another experience of a similar character but even more striking. I had been employed to complete the genealogy of a Chamberlain family, of New Jersey. In the court house in the town of Freehold in that state is an extensive collection of land, probate and other records dating prior to the Revolution, and rich in genealogical data. I went to Freehold to search these records for Chamberlain material, and expected to reap a harvest, as previous searches had made me familiar with the collection of records there. A walk of a few minutes took me from the depot to the court house, and I spoke to no person on the way, nor did I see any person who, so far as I knew, had ever seen me before. Ascending the steps of the court house, an old fashioned structure, I entered a wide corridor or hall, I turned into the first room on my left, which was a rather small office, across which extended a counter, through which was a gate or passage way. Behind the counter was a clerk, a young man, to whom I handed my card, with the remark that I desired to search the oldest land records. He told me to pass through the gate in the counter and go into the room next to his office through a door which he indicated. In this door way I paused a few seconds to survey the room I was about to enter. It was about 25 by 40 feet in size, had a high ceiling, and its four walls were lined with iron shelves on which lay the massive volumes of land records. I stood thus not more than two or three seconds when a gentleman, who had been writing at a standing desk near the center of the room, looked at me and then stepped quickly towards me. At the same time I moved towards him. When he was near enough to me to speak to me he asked me, in a pleasant but abrupt manner: "What family are you tracing?" His question surprised me, and I wondered how he knew I was tracing any family. Most persons searching the records in that room did so for data affecting land titles, and at that moment several lawyers and lawyers' clerks were so engaged. I promptly answered his question by saying simply: "The Chamberlain family." "Well, here is a branch of it," and with these words he handed me half a sheet of legal cap paper on which was written, in ink that was still quite wet, a pedigree giving several generations of a branch of the Chamberlain family, and showing a migration of part of this branch from New Jersey to Pennsylvania, thus establishing an important connection. As I received the sheet of paper from his hand, the gentleman quickly turned and walked away from me without saying another word, or giving me time to do so, and left the building. I was greatly astonished at the incident. I do not believe I had been in the building more than one minute by the watch when the sheet of paper was placed in my hand. I had not spoken to a soul in the building except the clerk in the front office, and he could not have spoken to any one without my hearing him; and so far as I had reason to believe, not a soul in the building ever saw me, or heard of me, or knew my business. Some years had elapsed since I had been in the town. The gentleman who gave me the pedigree was about 40 years old, of medium height, light complexion, had a full, round, smoothly-shaven face, and wore a pleasant expression of countenance. After he had left the room I asked a gentleman who he was. The gentleman believed he was a lawyer, but did not give me his name. I never saw him nor heard of him again. While I was on the train en route to the town he was working on that pedigree, and he completed it at the same moment at which I entered the land record room. But why he spoke to me as he did, and why he gave me the pedigree, are questions that cannot, in my opinion be answered without reference to agencies or influences that operate from behind the veil. I knew that in colonial days a law required marriage licenses to be issued and a record kept of all marriages in the jurisdiction of which Freehold was the seat, and that the books containing these records ought to be in the court house. But diligent inquiry of clerks and officials failed to bring these books to light. I had spent several days searching land and probate records, and was very anxious to examine these marriage records, because I knew they would yield a large amount of valuable data concerning the family I was tracing; but in deep disappointment I gave up all hope of finding them. Preparatory to leaving the court house for good, I went into a small room in the center of the lower floor of the building, which had no outside window and was very dimly lighted, for the purpose of washing my hands, as there was a wash bowl and towel there. While thus engaged I cast my eyes around the room. On a shelf near the floor I saw three ancient looking volumes, and in the dim light read on the back of one of them the title: "Marriage Record." With the eagerness of a hawk pouncing on a chicken I pounced on those three books. On removing the thick and ancient dust that covered them, I discovered that they all bore the same title. I took them into a better lighted room and examined them, and to by great joy found that they contained records of marriages covering a long period of time. They were the books for which I had been making earnest inquiry among the clerks and officials of the court house, none of whom had ever seen or heard of them. I, a stranger had discovered them in an out-of-the-way place where they had been stored years and years before. I found in them the rich material I wanted, between 200 and 300 Chamberlain marriages. But I should have left Freehold without this precious data had not my glance, in the little dimly-lighted room, been directed just as it was. Genealogical work was never profitable to me financially, but I always took great delight in it, and often had experiences which convinced me that a marvelous providence attended me while so engaged. Warned by The Spirit CHAPTER I. CHAUNCEY W. WEST SENT ON A MISSION TO ASIA--DREAMS OF THE WRECK OF A VESSEL UPON WHICH HE HAD ENGAGED PASSAGE--LEFT THE SHIP, AND AFTERWARDS LEARNED FROM THE CREW OF THE VESSEL BEING WRECKED JUST AS HE HAD DREAMED THAT IT WOULD BE--WHILE AWAITING ANOTHER OPPORTUNITY TO SHIP TO CALIFORNIA WAS PROMPTED TO VACATE A HOUSE WHERE HE AND COMPANION ELDER WERE STAYING--HOUSE IMMEDIATELY AFTERWARDS CRUSHED BY LARGE STONE ROLLING DOWN FROM SIDE OF MOUNTAIN. Numerous instances have occurred in the experience of the Saints in this age, and especially of the missionaries, of their lives being preserved through their heeding the warnings of the Spirit. Bishop Chauncey W. West, of Ogden, who was sent on a mission to Asia in 1852 relates some instances of this kind in a sketch of his life published in Tullidge's Histories. The field of labor to which he was assigned was Siam, but after laboring for some time in India and trying in vain to secure passage to Siam, he and Elder Dewey took passage as sailors to China. After a very trying voyage of four months they landed at Wampoo in China, near the city of Canton. Finding it still impractical to make their way to Siam, they determined if possible to get back to San Francisco. Among others to whom they applied for passage was Captain Deble, of the American Vessel "Hiega." They agreed upon the terms of their passage, and took their luggage on board on the 11th of May, 1854. Some difficulty was experienced in getting out to sea, after which fair winds soon wafted them to Hong Kong, where they arrived on the evening of the 14th. There they remained until the 23rd. Just before the time fixed for their departure Elder West had a dream in which he saw the vessel upon which they had engaged passage wrecked upon a reef, with hundreds of Chinamen clinging to her hull, while many more were in the water. The dream was repeated several times during the night, and made such an impression upon his mind that he determined to leave the ship. The Elders accordingly effected a settlement for their passage that far, and were rowed to the shore in a small boat. After spending some time at Canton and Hong Kong, being entertained at the latter place at the home of a Mr. Young, with whom they had become acquainted, Elder Dewey was taken very sick with chills and fever. Elder West waited upon him with great solicitude and he soon began to recover. One day Elder West felt impressed to remove his friend from the house to a vessel called the "Cressy," upon which he was trying to arrange for their passage to California. He was in such haste to act upon his impression that their trunks were left in the house to be sent for later. It had been raining very hard for several days, and soon after they left the house a large rock on the mountain side, loosened by the storm, came rolling down at a terrific speed, striking and demolishing the house they had just vacated. The inmates fled, in terror from the house, but not in time for all to escape injury, as one man was killed and several others more or less hurt. The lives of the Elders were doubtless saved by their acting promptly on the warning of the spirit, for had they remained where they were a few minutes longer they would have been crushed. Elder West also subsequently met the captain of the "Hiega," who insisted upon knowing why the two Elders had abandoned the ship after engaging their passage. Elder West told him it was because of a dream he had of the vessel being wrecked. The captain then asked why he did not tell him of the dream. Elder West replied that he did not believe the captain would have had any faith in the warning that the dream conveyed to him, but would probably have denounced him as a fool for believing in it. The captain admitted that he was probably right in his conclusion. The Elders soon found another chance of engaging passage to California, and arrived safely in San Francisco on the 7th of September, 1854. CHAPTER II. ELDER JAMES LAWSON INSPIRED TO QUIT A STEAMBOAT ON WHICH HE WAS A PASSENGER--JUMPED ON A FLATBOAT--A FEW MOMENTS LATER THE STEAMBOAT SANK, AND MOST OF THE PASSENGERS WERE DROWNED. Elder James Lawson, a well known resident of the 16th Ward of this city until a few years since, narrowly escaped drowning in the Mississippi river by acting promptly upon the warning of the Spirit under the following circumstances. Having migrated from Scotland, his native land, to New Orleans in the year 1843, he obtained employment there as a ship builder and machinist until the spring of 1844, when he determined to continue his journey to Nauvoo, the destination he originally had in view. He secured cabin passage on a steamboat, but had not proceeded more than about fifty miles when he was suddenly awakened by a violent quiver of the boat caused by its hull striking a snag of some kind in the river. Not knowing the cause of the sensation, but, acting on the impulse of the moment, he sprang out of bed, hastily dressed, and, rushing on deck, jumped from the deck railing to the deck of a flatboat that was being towed alongside the steamboat. A few moments later the steamboat sank, carrying with it to a watery grave nearly all the passengers. Elder Lawson and a few other passengers who were fortunate enough to follow his example by jumping upon the flatboat saved themselves by cutting loose from the steamer and drifting with the stream until morning, when, as the flatboat neared the shore the men seized some overhanging limbs of trees and effected a landing. He leisurely made his way back to New Orleans, obtained employment and remained there until the fall of the year, when he again boarded a steamboat for Nauvoo, and in due time safely landed there. CHAPTER III. COMFORTING ASSURANCE EXPERIENCED BY A. O. SMOOT DURING A STORM AT SEA--HIS NARROW ESCAPE FROM BEING A VICTIM OF THE SALUDA DISASTER--HIS ACCOUNT OF THE EXPLOSION. The blowing up of the steamboat "Saluda" has often been mentioned as the only really serious catastrophe, resulting in loss of life to a company of migrating Saints in this age on a voyage. It is certainly very remarkable, in view of the many thousands of Saints in hundreds of vessels of all kinds that have crossed oceans and traversed rivers that so few have lost their lives upon the water. It is a very strong proof that the protecting power of the Almighty has been over them, for there have been numerous narrow escapes from disasters at sea. Indeed it has been so apparent that a special providence has been over the Saints that others as well as the Saints have been impressed by the fact. The remark has been made upon many occasions by ship owners and sea captains that a company of "Mormons," as passengers, was the best insurance they could have upon a vessel, as it was felt that nothing serious could happen to the craft while they were on board of it. A good many instances are on record of Latter-day Saint Missionaries being solicited to accept free passage on vessels for the protection it was felt their presence would afford. Doubtless one of the evidences that tends to convince sea captains that "Mormon" missionaries or emigrants are the subjects of divine favor and protection is the feeling of confidence and trust they usually exhibit when beset by danger, and when others quake with fear. The assurance of divine care that comes through the Holy Spirit is quite as potent in influencing their actions as is the warning of danger from the same source. The late President A. O. Smoot gives an instance of this in connection with his account of the "Saluda" horror. From the latter it will be seen that the Saints might have been saved from participating in that had the spirit's warning to him been heeded. "On my return from England in 1852, on board the new steamer "Pacific" we encountered a severe storm, in which the deck was swept clear of rigging, the deck cabin, one of the wheels, both wheel houses and the bulwarks. The steamer was entirely submerged in the sea at one time, and had she not been very well built she would never have come to the surface again. It looked like a precarious time, but I felt an assurance that the vessel would be saved, and in the midst of all the excitement which prevailed among the crew and passengers I felt quite calm. I had seventeen thousand dollars in gold in my possession, and I did not even fear that I would lose that. Our preservation, however, was certainly providential, for the vessel was in a terribly dilapidated condition, but we finally arrived safely in New York with the wrecked vessel, after a voyage of sixteen days. "I subsequently had a very narrow escape on the occasion of the "Saluda" disaster. I had purchased the supplies for my company to make its overland journey with, except cattle, at St. Louis, and had decided to go farther up the river to buy the stock, when Eli B. Kelsey came to me to consult with me in regard to chartering the "Saluda" to convey an independent company of Saints up the river. I went with him to examine the boat, and on finding that it was an old hulk of a freight boat, fitted up with a single engine, I strongly advised him against having anything to do with it. He seemed to be influenced in making choice of it entirely by the fact that he could get it cheaper than a better one; but in my opinion it seemed folly, for, in addition to the danger of accident, the length of time likely to be occupied in making the journey would more than counterbalance what might be saved in the charge for transit. However, he decided to charter it, and then both he and the captain urged me strongly to take passage with them, offering to carry me free of cost if I would only go, but I could not feel satisfied to do so. I followed a few days afterwards on the "Isabella," and overtook them at Lexington, where the "Saluda" was stopped by the float-ice and was unable to proceed farther. I went on board of her to visit the Saints (who were in charge of D. J. Ross, Eli B. Kelsey having gone ashore to purchase cattle,) and left just before the last plank was drawn in, preparatory to attempting to start. I had not walked to exceed two hundred yards after leaving the "Saluda" before the explosion occurred, and on turning to look in the direction of the ill-fated boat I saw the bodies of many of the unfortunate passengers and various parts of the boat flying in the air in every direction. Fortunately for the Saints on Board, they were mostly on the deck of the boat and pretty well towards the stern, and they consequently fared better than those who were below, or on the forepart of the boat, which was blown entirely to pieces. As it was, however, upwards of twenty of the Saints were lost or subsequently died of their wounds. My own preservation I can only attribute to the providence of the Almighty, for if I had remained a moment on the wharf to see the boat start, as would have been very natural for a person to do, I would have been blown into eternity as those were who stood there." CHAPTER IV. SERIES OF ESCAPES EXPERIENCED BY PRESIDENT WOODRUFF THROUGH HEEDING THE SPIRIT'S WARNINGS--INSTANCE OF FAILING TO DO SO. President Wilford Woodruff, who was specially susceptible to spiritual impressions and guidance, has related many instances of the Spirit prompting him to do or refrain from doing certain things, with the results of his action in the premises, from which the following are culled as samples: "In 1848, after my return to Winter Quarters from our pioneer journey, I was appointed by the Presidency of the Church to take my family and go to Boston, to gather up the remnant of the Saints and lead them to the valleys of the mountains. "While on my way east I put my carriage into the yard of one of the brethren in Indiana, and Brother Orson Hyde set his wagon by the side of mine, and not more than two feet from it. "Dominicus Carter, of Provo, and my wife and four children were with me. My wife, one child and I went to bed in the carriage, the rest sleeping in the house. "I had been in bed but a short time, when a voice said to me, 'Get up, and move your carriage.' "It was not thunder, lightning nor an earth-quake, but the still, small voice of the Spirit of God--the Holy Ghost. "I told my wife I must get up and move my carriage. She asked, 'What for?' "I told her I did not know, only the Spirit told me to do it. "I got up and moved my carriage several rods, and set it by the side of the house. "As I was returning to bed, the same Spirit said to me, 'Go and move your mules from that oak tree,' which was about one hundred yards north of our carriage. "I moved them to a young hickory grove and tied them up. I then went to bed. "In thirty minutes a whirlwind caught the tree to which my mules had been fastened, broke it off near the ground and carried it one hundred yards, sweeping away two fences in its course, and laid it prostrate through that yard where my carriage stood, and the top limbs hit my carriage as it was. "In the morning I measured the trunk of the tree which fell where my carriage had stood, and I found it to be five feet in circumference. It came within a foot of Brother Hyde's wagon, but did not touch it. "Thus by obeying the revelation of the Spirit of God to me I saved my life, the lives of my wife and child, as well as my animals. "In the morning I went on my way rejoicing. "While returning to Utah in 1850, with a large company of Saints from Boston and the east, on my arrival at Pittsburg, I engaged a passage for myself and company on a steamer to St. Louis. But no sooner had I engaged the passage than the Spirit said to me, 'Go not on board of that steamer; neither you nor your company.' "I obeyed the revelation to me, and I did not go on board, but took another steamer. "The first steamer started at dark, with two hundred passengers on board. When five miles down the Ohio river it took fire and burned the tiller ropes, so that the vessel could not reach the shore, and the lives of nearly all on board were lost either by fire or water. We arrived in safety at our destination, by obeying the revelation of the Spirit of God to us. "In another instance, after attending a large annual conference in Salt Lake City, and, having a good deal of business to attend to, I was somewhat weary, and at the close of the conference I thought L would repair to my home and have a rest. "As I went into the yard the Spirit said to me, 'Take your team and go to the farm,' which is some three miles south of the Tabernacle. "As I was hitching the horse to the wagon Mrs. Woodruff asked where I was going. "I said, 'To the farm.' "'What for?' she asked. "'I do not know,' I replied; but when I arrived there I found out. "The creek had overflowed, broken through my ditch, surrounded my home, and filled my barnyard and pig pen. My wife was wading in the water, trying to turn it from the lot, to save the home and family. "Through my own exertions I soon turned it and prevented much damage that might have occurred had I not obeyed the voice of the Spirit. "This same Spirit of revelation has been manifested to many of my brethren in their labors in the kingdom of God, one of which I will here name. "Elder Charles C. Rich was going from Sacramento to San Bernardino with a company of brethren. He had in his possession a large amount of money to make payment on their land purchase. This was known to some road agents in the vicinity, who gathered a company of robbers and went on ahead of Brother Rich and lay in ambush, intending to kill the 'Mormons' and rob them of their money. "Before reaching the company of robbers Brother Rich came to a by-path or trail. The Spirit then told him to take that path. "The brethren with him marveled at his course, not knowing that enemies awaited them, but they arrived in safety at San Bernardino with their lives and money, while the robbers wondered why their prey did not come." Recalled by Elder Heber J. Grant EXCERPTS FROM DISCOURSE DELIVERED IN THE TABERNACLE, SALT LAKE CITY, APRIL 26, 1914--METHODIST EPISCOPAL MINISTER CONVERTED TO MORMONISM--GOES TO ENGLAND AS A MORMON MISSIONARY--CALLS UPON HIS FORMER MINISTER--HIS UNDIGNIFIED RECEPTION--ANTI "MORMON" ASSERTION DISPROVED BY FACTS--A MINISTER'S CONFESSION--PUZZLING QUESTIONS PROPOUNDED TO MINISTERS, UNANSWERED--ATTITUDE OF LATTER-DAY SAINTS THEREON--UNSEEN EVIDENCE OF POWER--A PREDICTION BY THE GIFT OF TONGUES THAT WAS LITERALLY FULFILLED--TRUTH ONLY STRENGTHENED BY ATTEMPTS TO OVERTHROW IT--KARL G. MAESER'S CONVERSION--HIS PLEDGE AND ITS FULFILLMENT--BEN BUTLER'S ADVICE. I rejoice in a testimony of the divinity of the gospel of Jesus Christ, as revealed to the Prophet Joseph Smith in our day. I rejoice in being able to proclaim to all the world that I know that Joseph Smith was a prophet of the true and living God; that I know the gospel of Jesus Christ, commonly called "Mormonism," is in very deed the plan of life and salvation; that it is that gospel which it was proclaimed should in the latter-days be restored again to the earth by an angel flying in the midst of heaven, proclaiming it to every nation, kindred, tongue and people upon the face of the earth. "O," says one, "but I do not believe that you have this knowledge." Yet, the fact remains that individual disbelief regarding some information and knowledge that another man has cannot change the knowledge of that man, if in very deed he has it. I know nothing of chemistry. Therefore, when a chemist tells me certain things in a sugar factory, his statement may seem absurd to me. When he tells me that by pouring two half-filled glasses of water together that water will immediately change to red, blue, green or some other color, it seems absurd to me because the water appears to me to be perfectly pure and colorless. But with the knowledge that the chemist has, he knows what the result will be when he makes this mixture, and he demonstrates before our eyes the truth of all the statements he makes. Now, we maintain, as Latter-day Saints, that men and women who will look into and examine and study the gospel of Jesus Christ, as revealed in our day through the Prophet Joseph Smith, can demonstrate its truth to their reasoning faculties; and if they will pray to God for the inspiration of His spirit to guide and enlighten their minds, they can also demonstrate by the Spirit of God, the divinity of this work in which we are engaged. I call to mind that while presiding over the European mission, one of the most eloquent preachers, one of the best reasoners upon the gospel, among the Elders who went out to preach while I was there, was Benjamin Burchell, who came to Utah as a young man from England, to be a preacher, if I recollect aright, for the Methodist Episcopal church. His field of labor was Nephi, Juab county. The superintendent of his church for this inter-mountain region gave him instructions, one of which was: "Don't read the Book of Mormon; don't read any of the 'Mormon' literature;" and the superintendent gave him a great deal of anti-'Mormon' literature to read and study. The young man loaded his double-barrelled gun, so to speak, with anti-'Mormon' bullets, and one of the men that he fired them at was the bishop of one of the wards in Nephi; and they didn't seem to hurt the bishop any. He said in substance, "Who filled you full of those lies?" The young man said: "They are not lies; they are true." The bishop replied: "How do you know they are true? I have lived here all my life, and I know that everything you have said is false." The young man became interested. He said, "Bishop, can I come down to your house and spend an evening with you?" "Come along and you can spend a dozen"; and he did spend an evening, two or three evenings, and bought the Book of Mormon and studied the gospel. He afterwards resigned his salary received from the Methodist Episcopal church and went back to England--not for a salary--to preach the gospel, but he went back without money and without price, and at his own expense, to proclaim the gospel of Jesus Christ which he had found to be true and which he had embraced. One of the first men that he called on was the minister of the church that he belonged to before he came to Utah. The minister was delighted to meet him, and welcomed him back home. He had heard nothing of his conversion to "Mormonism." The young man took some "Mormon" tracts out of his pocket, and he said in substance to the minister: "I wish you would tell me how to answer these claims of the Latter-day Saints." He then asked a number of questions. The minister commenced floundering around like a fish out of water, and finally he turned, and with a word that some people say is not profanity but only emphasis, he shook his fist at the young man and said "D--n you, I believe you have joined that church." The young man smiled and said "Yes." Then he jumped up, and with some more emphasis he ordered him out of his house. That is the way he answered the arguments of the young man. I hold in my hand a letter written by a man who came to Utah, representing a church here; and he was told that we Latter-day Saints, commonly called "Mormons," were practically a lot of heathens and barbarians. He discovered we were an intelligent people; that we were a God-fearing people; that we had brotherly love one for another; that we were industrious; that according to the Savior's rule--"By their fruits ye shall know them"--that this was about the finest community he had ever lived in. He lived in one of our southern counties. Afterwards he was transferred to one of our northern counties, and he found that same state of affairs; and finally he writes: "You will agree with me that from the position of a regularly ordained minister to the confession of truth and divinity of the gospel of 'Mormonism' is a long road to travel. It is because I believe that I have traveled that road that I want to write to you. As I see it now, this is my confession of faith. I believe that the gospel of Christ is taught in its purity by the Church of Jesus Christ of Latter-day Saints. I believe that Joseph Smith was a prophet of God, and that his work is owned of God. I believe in the restoration of the gospel and in the authority of the priesthood, and I believe that the sects of modern Christendom are the result of the spiritual darkness in the world. I know from experience how impossible it is for the blind to lead the blind." I remember when I was in Europe--and I have quoted it many times--reading with a great deal of interest a book entitled, "The Young Man and the World," written by Senator Beveridge. In this book the senator said that during an entire summer vacation, a man with good opportunities to get proper answers, asked of a large number of ministers through the New England states, three questions: "Do you believe in God, the Father; God a person, God a definite and tangible intelligence--not a congeries of laws floating like a fog through the universe; but God a person in whose image you were made? Don't argue; don't explain; but is your mind in a condition where you can answer yes or no?" Not one minister answered, Yes. The next question was: "Do you believe that Christ was the son of the living God, sent by him to save the world? I am not asking whether you believe that he was inspired in the sense that the great moral teachers are inspired--nobody has any difficulty about that. But do you believe that Christ was God's very Son, with a divinely appointed and definite mission, dying on the cross and raised from the dead?" Not one minister answered, Yes. The third question was: "Do you believe that when you die you will live again as a conscious intelligence, knowing who you are and who other people are?" Not a man answered Yes. He said that these ministers were particularly high-grade ministers. Many of them had gained renown for their piety and for their eloquence in proclaiming the gospel, as they understood it, and yet all of them were regretting the lack of interest in the gospel and the absence of audiences to listen to their preaching. Mr. Beveridge says: "How could such priests of ice warm the souls of men? How could such apostles of interrogation convert a world?" There are no priests of interrogation among the Latter-day Saints. The answer by every preacher of the gospel of Jesus Christ, as restored through the Prophet Joseph Smith, to these questions, down to our children that go to Sabbath school, is Yes, Yes, Yes, without a moment's hesitation. There is no doubt; there is no dubiety in the hearts of the Latter-day Saints. We have, behind the shadow of a doubt, the absolute witness of the Spirit that God lives, that Jesus is the Christ, that Joseph Smith was a prophet of the true and living God. We know that the gifts and graces that belonged in the ancient church are to be found here today; we know that the gift of tongues is enjoyed by the Latter-day Saints; and these are some of the fruits of the gospel of Jesus Christ as enjoyed by the early Saints. "O, but--" says one, "I don't believe that you have any gift of tongues by the inspiration of the spirit of God." As a boy, I once took hold of the ends of an electric battery. They had some handles for me to take hold of. I was a child at that time. I had never had any shock of electricity; and the teacher who was manipulating it was not very well posted, and he turned on altogether too strong a current, and I could not let go. I hopped around there and yelled "Turn it off, turn it off!" Well, somebody who did not see, or feel, or know anything about electricity would say, "What is the matter with that fool, with a couple of pieces of tin in his hand, yelling 'Turn it off?'" Could anybody tell me that I did not know, as a boy in old Brother Doremus's school, that I got a solid shock of electricity? Not a bit of it. I know that I received the electric shock; there is no doubt of it in my mind. Likewise, I know that the gift of tongues is in this church. Why? Because when I was ruined financially, working till midnight, every night, struggling to maintain my honor and my credit, when I came home one morning--between 1 and 2 o'clock in the morning--my wife, whose body now lies in the tomb, was sitting up waiting for me, and I chided her for it; she turned and by the gift of tongues, and having the interpretation thereof herself, she gave me a wonderful and marvelous blessing, every word of which has been fulfilled. I knew well that she was giving me a blessing, as I sat there and wept like a child, while she was addressing me, without understanding a single word that she said, I know that God testified to me that she was giving me a blessing just as well as I know that I received the electric shock. When I was a boy, playing upon the floor in a Relief society meeting,--my mother being the president of a Relief society, (I grew up in the Relief society, and I have often said I am entitled to be a member, a charter member almost)--in that meeting I heard Grandma Whitney sing some of the most beautiful songs I have ever listened to, and they were all sung in an unknown tongue. After she finished Sister Eliza R. Snow (who wrote the famous "Mormon" hymn, "O My Father," which refers to our heavenly mother) gave a blessing to each of those present. I heard President Smith say that he attended a concert given by our Tabernacle choir at the World's fair, in Chicago; and one of the songs, "O My Father," was sung by Robert C. Easton. When it came to the part, "Truth is reason, truth eternal, Tells me I've a mother there," a man sitting by, said, "I have believed that all my life, but I daren't say so." Well, we dare say it and have said it all over the world. The sister who, by the inspiration of the Spirit of God, wrote that hymn, gave to each one of the good sisters in that Relief society meeting a blessing. Zina D. Young gave the interpretation. After this blessing had been given to each of the good sisters, Sister Snow turned to the child on the floor and gave him a blessing, and Aunt Zina interpreted it, and the blessing was a prediction that I should live to occupy the position that I am occupying here today as one of the leaders in the Church of Jesus Christ of Latter-day Saints. I am the recipient of a blessing predicted by the gift of tongues and fulfilled twenty years afterward. I could go on and relate incident after incident of a like character. In the letter of this man that I referred to, there were some things that reminded me very much of the conversion of Karl G. Maeser. What led the former to more thoroughly investigate the gospel, after leaving Utah, was the reading of an attack on the Latter-day Saints, which threatened to destroy the whole structure; and he was disappointed with the attack, and so went on with his investigation. When I was a youngster--I am getting away from the Maeser incident, but I will return--when I was a youngster I read the book entitled Nelson on Infidelity. Mr. Nelson said that he was ready and willing to loan any young man any number of volumes in favor of the infidel idea, if the young man would only read the other side; and further he said in substance: "The reason I am ready and willing to loan any number of books on the infidel side, is that if the young man will read the answer he will discover that his champion is lying; and every time a man discovers that his leader is lying, it weakens his faith in him even when he tells the truth. During my three years' presidency of the European mission, I never found any of the ministers over there who did not warn all their flock against the literature and the teachings of the Latter-day Saints; yet I never warned our missionaries, some of whom had never spoken in public before, against the literature of any religion. In all the world, for eighty years, the ministers of Christendom have never converted even one poor, down-trodden, ignorant "Mormon" missionary; but we have captured ministers; we have captured their divines and their leading men; and Wilford Woodruff captured all their churches in one community and baptized sixteen hundred people, including most of their ministers, and all in eight months." Now, coming back to Karl G. Maeser, who was a professor in a German university. He had that discriminating, analytical German mind which searches down to the bottom of things. He read in an illustrated magazine that the "Mormons" were barbarians, an adulterous, wicked lot of people; that a man opposed to them, took his life in his hands, when he walked the streets of Salt Lake. That reminds me of something else (I will have to leave Maeser for a moment). There was a gentleman who went to Washington from Utah and tried to get the seat in Congress belonging to George Q. Cannon. He told all such stories, and when he had finished all that Brother Cannon said was: "He is still alive. If what that man has said were true, we would have buried him long ago." When Ben Butler visited Salt Lake City, the anti-"Mormons" gave him a dinner (five dollars a plate) and told him that the "Mormons" ought to be disfranchised; and that all those who opposed them were taking their lives in their hands. Ben replied in substance: "I believe what you have said. I have a remedy. The United States is broad. Leave this d--d country and don't take any chances, gentlemen, of getting killed." Karl G. Maeser read a vicious attack upon the "Mormons"--about the "Danites" and the "Destroying Angels," and so on, and so forth. Then he found in the same article that the "Mormons" were industrious, that they were frugal, that there was not a poor-house in all the territory of Utah, that the fifteen per cent of Gentile population, among them then furnished eighty-five per cent of the criminals, according to United States statistics, compiled by the Gentiles themselves. He found that there was not one saloon in the entire territory of Utah, and that the only place where whiskey was sold was in Salt Lake City; and, to the disgrace of the city government, they were selling it. That is what he found on the temperance question. He found that there was not a single house of ill fame in the whole of Utah. He found that the people went to bed at night with their front and back doors open. After reading all this he said to himself: "The man who wrote this illustrated article for the magazine is a liar. The fruits of honesty, industry sobriety, and brotherly love do not grow among immoral and wicked people," so he sent for some tracts, investigated the gospel and embraced it. On the night of his baptism, which occurred at midnight, he looked up to heaven and said, in substance: "O, God, if what I have done tonight meets with your approval, and you will give to me the witness of the Spirit that this gospel, that I believe, is in very deed the truth, that I may know it, I pledge my life, if need be, to its promulgation and its advancement." From Canada on the north to Mexico on the south there are thousands, yes, tens of thousands, who can bear witness that this pledge, made at Dresden, Germany, at midnight, was fulfilled by one of the most devoted, unselfish, and self-sacrificing mortals who ever embraced the gospel of Christ. For if any man ever gave his life, his heart, and his soul for the advancement of this cause, Karl G. Maeser did so. God heard and answered that prayer. Walking from the river in which he was baptized, Karl G. Maeser was conversing upon the principles of the gospel with the late Apostle Franklin D. Richards, and Brother William Budge was acting as interpreter. Brother Richards talking in English and Brother Maeser in German. They began their walk of several miles to return home. After walking a short distance Brother Maeser announced to Brother Budge that he need not interpret the answers, that he understood them. Immediately thereafter, Brother Franklin said, "You need not interpret those questions; I understand them." They walked for miles, Franklin D. Richards answering questions in English, Karl G. Maeser asking them in German, neither knowing the other's language, yet by the inspiration of the Spirit of God, both understanding each other. Do you tell me that I don't know that we have the gift of tongues in the Church of Jesus Christ of Latter-day Saints? As well tell me that I do not know that I am standing here before you today. I have this testimony from the lips of a man, than whom no more honest, no more upright, no truer man ever drew the breath of life. When these two men reached the bridge that spans the river Elbe, on their way into the city of Dresden, they were separated, and when they reached the other side of the bridge Brother Maeser again began asking questions, but Brother Richards could not then understand him, nor could Brother Maeser understand anything further that was said in reply; and they were obliged to revert to Brother Budge's interpretation. Then Brother Maeser turned to Brother Richards and said, "What does this mean, we could understand each other for miles, and now we can't understand?" "Brother Maeser," said Apostle Richards, "the Lord has given to you a portion of the fruit of the gospel of Jesus Christ, as restored in our day. For some wise reason he has allowed you to enjoy one of the manifestations of the Spirit accompanying the true gospel of Christ." Brother Maeser told me, with tears rolling down his cheeks, although it had been nearly 50 years since he had that manifestation, that he realized that God had heard and answered his prayers. At the close of the incident I have related, Brother Maeser looked up again into heaven, and he said: "O God, my Father in heaven, I will fulfil my promise to give my life to this cause"; and he did it. He became the grand old man, educationally, of the Church of Jesus Christ of Latter-day Saints--a man without a thought of personal aggrandizement, without a thought of seeking honor for himself, personally, but with only a desire to save souls, to build up the kingdom of God, and to promulgate this gospel at home and abroad. I rejoice in the fact that in every land and in every clime, wherever this gospel message has penetrated, the fruits of the gospel have been enjoyed--the healing of the sick, speaking in tongues, the interpretation of tongues, every gift and grace, and every power that was ever enjoyed by the former-day Saints, are enjoyed by the Latter-day Saints. I rejoice in knowing that I myself stand here today a living witness to the healing power of Almighty God, that is in the Church of Christ. Given up by eight doctors to die, yet under the inspiration of the Spirit of God, the man who is now the prophet of God, on the earth, said as he blessed me that I should live, and I do live, notwithstanding the doctors said that blood poisoning in the third and last stage had set in, in my case. My family physician told me to send for my reporter, and tell my last little story, because I was doomed to die. Did I send for the reporter? No. Perfect faith gave me to know I should live. Although my doctor told me I should die, Sister Grant and I knew to the contrary. She received a visit from my wife, whose body lies in the tomb, the same wife who enjoyed the gift of tongues and its interpretation. After her death, she came to my home, before I was operated upon, and told my wife no matter how seriously ill I was, I should not die, that I should live, because my mission was not yet ended; that I should yet lift up my voice in many lands, and many climes, proclaiming the restitution of the gospel to the earth. So, when the doctors said I must die, Sister Grant and I had no dear, because we knew better. I asked how long I could live; the doctors said, "not over three days." At the end of three days, I was better, and they could not understand it. So they had the poisonous pus from my body analysed again; and lo and behold, according to their verdict, I ought to have been dead two days; but I was getting better. I was promised by the gift of tongues, that I should lift up my voice in many lands and many climes, proclaiming this gospel. At the time of this operation, I was promised by the visitation of my deceased wife that I should not die, that my mission was not ended. Since then I have been in Japan; I have been in Canada; I have been in Mexico; I have preached from Portland, Me., to Portland, Or.; from Canada on the north to Mexico on the south. I have been over the British Isles, England, Ireland, Scotland, Wales--in Scandinavia, France, Germany, Italy and Belgium, proclaiming that God lives; and yet, according to the doctors, I ought to have been dead. I have thus seen fulfilled the promise made by that visitation of my wife, that I should live and proclaim this gospel. I know that God lives, that Jesus is the Christ, that Joseph Smith is his prophet, and that "Mormonism," so called by the world, is indeed the gospel of life and salvation, the gospel of Jesus Christ, again restored to the earth. God help us, who have this testimony, to live in conformity with its doctrines, is my prayer, in the name of our Lord and Master. Amen. A Busy Life CHAPTER I. ANSON CALL'S BIRTH AND CHARACTER--INVESTIGATED "MORMONISM" TO DISPROVE IT, AND BECAME CONVERTED--IMPEDIMENT IN HIS SPEECH CURED WHEN ADMINISTERED TO--AN ANTI-"MORMON" MISSOURIAN--BUY FARMS IN CALDWELL COUNTY--THE PROPHET VISITS MISSOURI--ADVISES ABANDONMENT OF HOMES--MOB TRIES TO PREVENT THEIR REMOVAL--FLEE BY NIGHT--ADAM-ONDI-AHMAN AND FAR WEST BESIEGED. Anson Call, Counselor to the President of the Davis Stake of Zion, who died August 31st,, 1890, was extensively known as a pioneer, a wise counselor and successful man of affairs, and to his intimates as a man of the strongest convictions and highest courage, who would risk his life anytime for principle or in defense of his fellows. His whole career from the time he embraced the Gospel was so full of self-sacrifice for the cause of Truth that a brief sketch of the principal events is well worthy of record in the Faith Promoting Series. He was born in the town of Fletcher, Franklin County, Vermont, May 13, 1810. His ancestors for several generations, had been conspicuous in the struggle for religious and political liberty, and he probably inherited the strong traits of character that distinguished them. When Anson was seven years old his father's family removed to Geauga, now Lake County, Ohio, then a wild region which offered very few educational opportunities. But, while he had little chance during his childhood and youth for schooling his experience was favorable for the development of industry and self-reliance, qualities that were strong characteristics in his later life. He married when twenty-three years of age, his wife, Mary Flint, being the daughter of a wealthy Vermont farmer who had purchased a valuable farm in Ohio and located his two daughters thereon with the intention of bequeathing the property to them, but decided to disinherit them when his son-in-law, Anson Call, and they, joined the "Mormons." Most of the Call family were Methodists, but Anson, although he was a searcher after Truth, could not subscribe to that creed. Brigham Young and other prominent Elders occasionally preached the newly revealed Gospel in the region where the Call family lived, and when Anson found himself unable to cope with them in a discussion of religion he attributed his failure to his unfamiliarity with the Bible. He therefore began a critical study of the Bible and Book of Mormon in the hope of controverting what they taught, but with a different result to what he anticipated. To his surprise if not regret his three years hard study for the purpose mentioned resulted in a conviction that "Mormonism" was true. He accordingly announced in a Methodist meeting his intention of joining the "Mormons," and started with his wife for a trip to Kirtland, then the gathering place of the Saints, where he was baptized by William Smith, brother of the prophet, and confirmed by David Whitmer, one of the three witness to the Book of Mormon. Immediately afterwards he was administered to for an impediment in his speech, and experienced relief, and was promised that his speech should be natural and proper so long as he used his tongue for the advancement of truth. He was also ordained an Elder, and on his return to his home preached the Gospel to his old associates and neighbors. About thirty persons in the region of his home, mostly Methodists, joined the Church as a result of the preaching, his wife and his father's family being included in the number. In March, 1838, in company with his father and his brother Harvey, Anson started to Missouri, whither some of the leading Elders of the Church had already gone. They journeyed by steamboat part of the way, and had for companions Asahel Smith, uncle to the prophet, and George Gee and their wives. While steaming up the Missouri river they were accosted by a fellow passenger who remarked that he had heard there were some "Mormons" on board the boat. Elder Smith told him the rumor was correct, and that he and his companions were "Mormons." The stranger then inquired to what part they were going, and was informed that Far West was their destination. "I am sorry to see such a respectable looking company journeying to that place," was the rejoinder. Being asked why he felt sorry, he said: "Because you will be driven from there in less than six months." "By whom" was asked. "By the Missourians, gentlemen," he replied, and then added, "I presume you are not aware of the gentlemen you are talking to." "Yes, gentlemen," was the response, "I am Colonel Wilson, of Jackson County. I was one of the principal actors in driving the "Mormons" from that country, and I expect to be soon engaged in driving them from Caldwell County." He strongly advised them to stop in some other place and not to venture into Caldwell County, declaring if they did so they would certainly be butchered; for "Mormonism" must and shall be put down. He read a letter to the brethren which he said he had just received from Randerson Newell. He was reminded that it was made up of falsehoods concerning the Saints in Kirtland, and replied "True or false, Joe's career must and shall be stopped!" As he turned to depart after this last remark Anson Call said to him, "If you will wait a moment I will tell you the way it can be done, for there is but one way." "What is that, sir?" the Missourian sharply demanded. "Dethrone the Almighty, and Joseph Smith's career will be ended, and never will it be until then." The steamer stopped at Jefferson City, and Anson was there introduced by Colonel Wilson to a dozen or so of the "Jackson County boys," the notorious Governor Boggs among the number. When informed that Mr. Call was a "Mormon" on his way to Caldwell County, they indulged in a sneering laugh. The boat proceeded to Jack's Landing, where the company left the river. Anson and his father traveled on foot from there to Far West. They afterwards purchased land in Caldwell County upon which to establish homes, and then the father returned to Ohio, to make arrangements for the removal to Missouri. In July, 1838, Anson started towards Ohio and met his family journeying to Missouri. After resting and visiting a few days in Far West he settled his family on his farm on Grand river, being accompanied by Phinears H. Young, John Snider, Joel Terry and others. During the following September the Saints living in that region were visited by the Prophet Joseph Smith, his brother Hyrum and Sidney Rigdon. On the sabbath after the public services, which were attended by a number of Missourians, the Prophet notified some of the Brethren that he wished to see them by themselves to discuss matters of importance. He quietly retired with about twelve of them to a corn field, and advised them to abandon their homes and locate in Far West or Adam-ondi-Ahman, as trouble and difficulties were about to overtake them, and they ought to be where they could protect themselves and their families. Being asked if they could have time to gather their crops and dispose of their possessions, he replied that they had better not sell their farms, but he thought they would have time to save their crops. The following day the neighbors assembled and discussed the counsel they had received. They decided to try to save their crops, and selected Anson Call to make a hurried trip through Davis, Caldwell and Ray counties to ascertain the temper of the Missourians and learn if possible their plans in regard to the "Mormons," and bring them word as quickly as possible, so they could govern themselves accordingly. Anson made the trip and returned home without finding any indications of trouble while absent, but found great excitement in the neighborhood of his home on his return. The Saints there had succeeded in securing their crops, and as peace still continued had gone for a bee hunt for four days, returning with wagons loaded down with honey. Encouraged by their immunity to still linger, they went on a second bee hunt, but had little success, as the weather was stormy. On returning home they found great excitement prevailing. The mobocrats under the leadership of Neil Gillium were guarding every road to prevent the escape of the "Mormons," and threatened to kill them if they attempted to leave. They had attempted to kill Phineas H. Young, but he escaped by hiding in a bunch of corn stalks, where he remained and was fed for four days by Anson Call. Becoming impatient, the Saints determined to make their way to Adam-ondi-Ahman, thirty miles distant, in spite of the threats of the mob. Leaving their families, a number of the men started with their teams loaded with household goods in the evening and succeeded in reaching Adam-ondi-Ahman about daylight the following morning. There they learned of the Crooked River battle and of the election riot at Gallatin. They found also that many Saints from the surrounding region had assembled at that place and at Far West. No help could be obtained, but under cover of the next night the brethren from Grand River returned to their families. The mob there were terribly incensed at the brethren for having slipped away, and especially at Anson Call for the part he had taken, and indulged in all manner of threats. However, the next day quiet preparations were made to again leave. After dark a four horse team was loaded with such few of their effects as they could take along, and Phineas H. Young and Daniel Jackson and their wives (both women being sisters of Oliver Cowdery) and Anson Call and his wife and her sister, and the children of the three families (seven in number) also Harvey Call, all crowded into the wagon, while Joel Terry and his wife and child in a separate wagon drawn by a single horse accompanied them. Leaving the public road and taking a new route across the prairies, they escaped the vigilance of the mob under cover of darkness and arrived in Adam-ondi-Ahman at noon on the following day. Here they found a few of the people living in houses, but far more under tents and a variety of other improvised shelters, with very little to protect them from the elements. Anson selected the top of a fallen oak tree as a partial shelter for his family, and then conveyed some corn to a horse mill and returned with some meal for their supper. The Saints were in fear that the mob might swoop down upon them at any moment, and placed guards around the settlement to give warning of the first indication of danger. About one o'clock in the night the alarm was sounded. "The mob is upon us!" The men rallied and prepared to offer the best defense they could, while the women hastily dressed themselves and the children and awaited in terror they knew not what. But to their surprise and relief the supposed mob proved to be a party of the brethren from Far West. The relief, however, was only temporary, for word was brought that the Saints in Far West had been besieged and had capitulated to save bloodshed; that the Prophet Joseph Smith and others were in the hands of their enemies; and that the Saints in Adam-ondi-Ahman were notified that they would be called upon to surrender about ten o'clock the following morning. True to promise, Colonel Parks with five hundred Missourians under his command, appeared before the town, formed a hollow square and demanded that the Saints march therein and surrender their arms and ammunition within an hour. The brethren who had come from Far West having brought word that it was the advice of the Prophet Joseph Smith that the Saints comply with the demands of the mob without resistance, they did so, but with grave misgivings. After disarming them Colonel Parks notified the defenseless Saints that he would allow them ten days in which to remove from the state, and detailed 200 of his men to remain "as guards," and to see that his order of eviction was complied with. Shortly afterward, while Anson Call and his family were eating their breakfast in their camp in the fallen treetop, two of these guards appeared before them and asked a number of questions. The replies not suiting them, they shocked and frightened the family by the abusive language they indulged in and leveled their guns at Anson and threatened to shoot him, which they evidently expected to frighten him, and seemed chagrined that it did not have that effect. CHAPTER II. SUFFERING FROM COLD WEATHER--ANSON VISITS ELK HORN--CAPTURED AND ILL-TREATED BY A MOB--TREATS THE MOB TO WHISKEY, AND ESCAPES--TIRESOME JOURNEY TO FAR WEST--VISITS HIS FARM CONTRARY TO COUNSEL--FINDS HIS PROPERTY IN POSSESSION OF MOBOCRATS, WHO ASSAULT HIM--APOSTATES TRY TO USE ANSON TO DISCREDIT THE PROPHET--ANSON'S FIDELITY. The second night after the surrender was extremely cold, and many of the Saints, including the Call family, who were almost without protection from the elements, suffered severely. Little Moroni Call had his fingers so badly frozen that the nails came off shortly afterwards as a consequence. Anson, fearing the effect of further exposure of his family to such inclement weather, applied to Colonel Parks for permission to go to Far West, and received the following permit from him: "I permit Anson Call to remove to Far West and thence out of the State." The "guards" appeared to take a fiendish delight in preying upon the defenseless Saints. They wantonly killed any of their animals they took a fancy to, appropriated and used their horses, and displayed their base natures by insulting women. The people were not allowed to leave the settlement except to procure wood to burn; and, although they had been ordered to vacate the State, they were not permitted to go in search of their horses or cattle to use on the journey. After locating in Far West, Anson started, on the 23rd of December, 1838, to go to a farm near Elk Horn to make sale of two-thirds of thirty acres of corn which he had raised on shares. He left without knowledge of the mob or "guard," and soon after he arrived at the farm he was taken prisoner by ten armed Missourians who were accompanied by an old negro. They took him into the back part of a store and ordered him to give up his weapons. When told that he had none, they thoroughly searched his person, and, finding that he was defenseless, they threatened and abused him in a most vindictive manner. He controlled his natural inclination to resent their indignities, and submitted to their taunts and abuse, with the result that they gradually grew bolder and apparently felt more safe in continuing it, and after awhile stood their rifles up against the wall, and, seating themselves, engaged in whittling with their bowie knives, at the same time indulging in tantalizing remarks. Their hope evidently was to goad him beyond endurance, when, if he resisted, they would have some excuse for executing summary vengeance upon him. One of their number, James Ogle by name, more bold than the rest, repeatedly struck him in the face, declaring that the "Mormons" had wronged him, and that this defenseless victim must now atone for it. He also proposed to strip him and flog him on the bare back with hickory withes, which proposition was not acted upon, as no one else seemed to favor it. He repeatedly dared Anson to fight with him, and even offered him a knife to defend himself with, but all in vain; Anson bore it all in stolid silence, mentally praying to the Lord in the meantime to restrain his tormentors and not allow them to take his life. After he had endured this treatment more than two hours, Ogle said "It is getting near night, and we must make a finish of this business," whereupon Anson was marched out into the street to the accompaniment of a threat that they would treat him as they said they had treated a "Mormon" some time previously; strip, tie and flog him, and leave him tied until morning. With a view of doing so, the old negro who accompanied the gang was sent off to procure a rope. While awaiting his return Anson was marched up and down the street between two files of his "guard," he appearing as unconcerned as possible, but secretly watching for some opportunity to escape. Seeing a grocery keeper leaning out of a window watching him the thought occurred to him that he might treat his captors and thus gain an advantage. Calling out to the grocer he asked if he would sell him a bottle of whiskey, and when it and a tumbler were passed out to him he invited the "guard" to have a drink at his expense, suggesting that as it was Christmas eve it was an appropriate time for so indulging. The invitation was readily accepted and the fiery liquor was soon gurgling down their throats. Noticing that a thicket of hazel brush was within a few feet of where he stood, he took advantage of the momentary diversion by dashing into it. The excitement that immediately followed was intense. The whiskey was forgotten in the hasty chase that ensued. Anson proceeded only a short distance into the thicket when he lay down, and was overlooked by the maddened Missourian who charged past him and on into the dense brush, while he skirted around in the edge of the brush and made his way unseen towards Far West. The circumstances here narrated occurred in the town of Fredricksburg, in Ray County, a settlement just being established in the edge of the woods. Just before nightfall as he was trudging on towards Far West, he espied the house of a Missourian whose wife was a member of the Church, and where he had preached a number of times the previous summer. He hastened to the house and asked for entertainment, explaining briefly the scenes he had just passed through. The owner of the house feared to have him stay lest the mob might discover his presence and wreak vengeance upon the family. Anson offered to relieve the danger by traveling on, but the good wife insisted upon his eating supper with the family anyway, and afterwards made a bed for him on the kitchen floor with the understanding that if the dogs barked, as they would be sure to do if the mob approached the house, he would run through the open door out into a corn field, and escape if possible to Far West. The night passed without any alarm being heard, the kind wife getting up and preparing breakfast for Anson before daylight. After eating heartily he made his way to Far West, twenty miles distant, where he arrived on Christmas day, 1838. He found his family feeling well and a hearty welcome and breakfast of parched corn awaiting him, that being the best food available, as the family had missed their turn at getting corn ground at the horse mill. Anson made an early call upon Father Joseph Smith and Brigham Young for counsel as to whether he should go on horseback to the Three-Forks of Grand river to obtain some property he had left there to help make his family more comfortable therewith. They advised him not to go, as they feared the violence of the mob, into whose hands he would be very likely to fall. After thinking the matter over, he still felt impelled by the necessities of his family to make the attempt, notwithstanding the adverse counsel he had received. He mounted his horse and started, and after a perilous and tiresome journey arrived at his farm on New Years day, and found it in possession of a Missourian named George Washington O'Neil, one of the men from whom he had purchased the place, and who had afterwards decided to take advantage of his misfortunes by robbing him of it. He rode about two miles past his home to the house of a neighbor named Day, whose friendship he presumed upon as he had taken no part with the mob, and as Mrs. Day was a member of the church. Mrs. Day told him of what O'Neil and Culp, the former owners of his farm, had been doing, and warned him that they were likely to kill him if they got a chance to do so. While he was talking to Mrs. Day the two enemies referred to entered the house and immediately began to threaten him, and declared that they would just as soon kill him as if he were a dog, and if they were to do so no one would blame them for it. Anson told them he intended to stand up for his rights as a white man and a citizen, which phrase had a special significance then because of the prevalence of negro slavery in Missouri, but they answered him with jeers, being evidently of the opinion that he had neither friends nor influence in the country. Many of the people in the neighborhood were in debt to Anson for goods he had sold them on time, but he became convinced from the talk of O'Neil and Culp that he would be powerless to collect the accounts, and would only risk his life by trying to do so. With the intention of quitting the region, which fairly reeked with blood-thirsty anti-"Mormonism," he started towards his horse, which was tied only about five rods distant. As he did so he was followed by O'Neil and struck over the head with a heavy hoop pole, and almost felled to the ground. His first impulse was to pick up something with which to defend himself, but he could find nothing, and the blows were repeated with such force that he would probably have been killed but for the fact that he wore a thick cap, which doubtless eased the blows. Mrs. Day's interference appeared to save him from further violence at the time, as his assailants immediately left. She suggested that they had probably gone to get their guns and advised that he mount his horse and hurry along before they returned, which he proceeded to do. His head and face soon began to swell, and he stopped at the first stream he came to and bathed the affected parts, hoping if possible to hide from others the knowledge of his injuries, as he felt compunction at having gone to his old home contrary to counsel. He arrived in Far West about 11 p. m. and immediately went to bed. He awoke early in the morning and immediately arose, but fell to the floor as soon as he tried to walk. His wife, alarmed at his appearance and weakness, insisted upon knowing what was the matter with him, and he had to tell her, but plead with her to keep it from others and promised to remain in bed until he had recovered. She gave him the most devoted attention and in a few days he was again about, looking and feeling not much the worse for his severe treatment. On the 15th of January, 1839, Lyman Cowdery, the father of Olive, went to the home of Anson Call during his absence and told Mrs. Call that he wished to see her husband at the home of W. W. Phelps the following evening on some special business. When evening came Anson called there according to appointment and met Mr. Cowdery, David Whitmer, Wm. McClellin, Burr Riggs and other apostates. The Prophet Joseph Smith at this time was incarcerated in Liberty jail, and, taking advantage of his absence, these apostates and other enemies were exerting themselves to find some pretext for accusing him of crime. Previous to this a quantity of merchandise belonging to the Church while in transit from Kirtland to Missouri had mysteriously disappeared, and with them some parcels of similar goods that were being transported by the same party for Anson Call. The missing goods were subsequently found by the sheriff of Caldwell County in the home of Oliver Cowdery and David Whitmer, when, armed with a search warrant, he went there to look for them. To cast an aspersion against the character of the prophet in connection with these goods, Anson was asked by Lyman Cowdery to sign a confession that he had sworn falsely as to the identity of his goods. As an inducement for him to do so, they claimed to be able to prove that Anson had perjured himself and was liable to a heavy penalty therefor. These plotters, however, offered to secure his immunity if he would do as they wished. Lyman Cowdery's proposition was: "If you will go with me to Richmond to-morrow and state that you did this because Joe told you to, I will then settle the whole matter and let the blame rest where it belongs; for Joe is now where he will not lead anybody into difficulty again, for justice will soon overtake him." Anson soon gave these traitorous conspirators to understand that they could not use him for any such foul purpose as to blacken the character of Joseph Smith or any other innocent man. He had made no statement but what was true, and he was ready to prove the truth of it by Vincent Knight who assisted him in selecting the goods at a store in Ohio. The efforts of these men, who had formerly been trusted members of the Church, soon convinced Anson that the Prophet had many enemies who were determined to destroy him, and among them none more bitterly vindictive than some who had formerly been bound to him by the most sacred fraternal ties, but were now ready to betray him to his death. CHAPTER III. REMOVAL TO ILLINOIS--A PERILOUS JOURNEY--OVERTAKEN BY THE PROPHET WHILE ESCAPING FROM MISSOURI PRISON--ANSON AND WIFE VISIT IN OHIO--LOCATE IN MACEDONIA--REMOVE TO NAUVOO--MISSION TO OHIO--PROPHET'S VISION AND PREDICTION AS TO SAINTS LOCATING IN WEST--JUDGE THOMAS' ADVICE--SERVICE AS A DELEGATE. Not long after this a team animal which had been stolen from Anson was found, and this enabled him to remove his family and such of their effects as were left from the State, and they were soon on their way to Illinois. The snow was about a foot deep and the weather extremely cold, it being about the middle of February, 1839, and not at all favorable for travel even if they had been well provided with clothing and bedding, and in their destitute condition their suffering was intense. The first night out their wagon tipped over in the creek and the next day they traversed a bleak prairie in a raging blizzard, during which they almost perished. The Missourians, though ordinarily generous and hospitable, were so embittered against the Saints that they furnished them no supplies or shelter unless paid well therefor, and then they did so grudgingly, and evinced no pity because of their suffering. One day while traveling towards Warsaw they were overtaken by Joseph and Hyrum Smith, who after more than six months imprisonment in Missouri had made their escape and were on their way to Illinois. They were in such a hurry in consequence of their enemies pursuing them that they took only time for a few hasty words, but inquired where Anson expected to locate, and promised to pay him a visit after they reached their destination. This promise they faithfully kept, in company with Sidney Rigdon and Vincent Knight. They took dinner with the Call family and spent much of the afternoon in relating the circumstances of their escape from Missouri. The prophet also told them that he had purchased a tract of land in Illinois--the same upon which Nauvoo was afterwards built--as a gathering place for the Saints. In October, 1839, Anson with his wife and youngest child made a trip into Ohio to visit her mother, leaving his two older children in the care of Miss Hannah Flint, Mrs. Call's sister, who had for some time shared the home of the Call family. They returned to Illinois in the Spring of 1840, in company with Chester Loveland and Jeremiah Willey, and soon afterwards Anson and Chester Loveland rented a farm in Carthage, where they were fairly successful, and interspersed their labors on the farm with preaching in the Carthage court house. In the Spring of 1841 Anson and his family removed to Raymas, afterwards called Macedonia, where he and others purchased an extensive tract of land, upon which a stake of Zion was later organized, of which Anson was one of the High Councilors. On the 13th of May, 1841, Anson's birthday, his wife give birth to twin boys and afterwards had a long spell of sickness. She was restored to health on being administered to. In the spring of 1842 Anson moved his family into Nauvoo, having been counseled so to do by the leaders of the Church. The following September he went upon a mission to the state of Ohio, his companion being B. F. Cummings. While on the way to Ohio they traveled and preached through the states of Illinois and Indiana, and baptized forty persons. They returned to their homes in Nauvoo the last day of March, 1842. The winter had been unusually severe, and even at that time the Ohio, Illinois and Missouri rivers were still frozen over, so that teams could cross on the ice. Anson found his family well, but rather destitute. He spent that season raising a light crop of corn, building a small brick house and quarrying stone for the Temple. On the 14th of July, 1843, Anson and quite a number of the brethren crossed the Mississippi river to the town of Montrose to be present at the installment of the masonic lodge of the "Rising Sun." They assembled in a block school house in front of which there was ample shade, and had a barrel of ice water to quench their thirst. Judge George J. Adams was the highest masonic authority in the state, and had been sent there to organize the lodge. He, Hyrum Smith and John C. Bennett, being high masons, went into the house to perform certain ceremonies which the others were not entitled to witness. The others, Joseph Smith among them, remained under the bowery. The prophet, as he was testing the cold water warned the brethren not to drink of it too freely, and with the tumbler still in his hand prophesied that the Saints would yet go to the Rocky Mountains and remarked that the water he had just drank of tasted much like the crystal streams that flowed down from the snowcapped mountains, where their future home would be located. Anson, in subsequently describing this incident, said "I had before seen him in vision, and now saw, while he was talking, his countenance changed to white; not the deadly white of a bloodless face, but a living, brilliant white. He seemed absorbed in gazing at something at a great distance and said "I am gazing at the valleys of the mountains." Then the prophet gave a vivid description of the scenery of the mountains and valleys just as many of those who listened to him afterwards learned to know them in reality. Pointing to Shadrach Roundy and others he said "There are some men here who shall do a great work in that land." Pointing to Brother Call, he said "There is Anson; he shall go and shall assist in building cities from one end of the country to the other, and you, (seeming to include in the scope of his remarks many others) shall perform as great a work as has been done by man, so that the nations of the earth shall be astonished, and many of them will be gathered in that land and assist in building cities and temples, and Israel shall be made to rejoice." Anson, in speaking in the later years of his life of this occasion, said: "It is impossible to represent in words this scene, which is still vivid in my mind; of the grandeur of Joseph's appearance, his beautiful descriptions of this land and his wonderful prophetic utterances as they emanated from the glorious inspirations that overshadowed him. There was a force and power in his exclamations, of which the following is but a faint echo. "Oh! the beauty of those snow-capped mountains! The cool refreshing streams that are running down through those mountain gorges!" Then gazing in another direction as if there was a change of locality, "Oh! the scenes that this people will pass through! The dead that will lie between here and there!" Then turning in another direction as if the scene had again changed: "Oh! the apostasy that will take place before my brethren reach that land!" But he continued, "The priesthood shall prevail over all its enemies, triumph over the devil and be established upon the earth never more to be thrown down." He then charged us with great force and power to be faithful in those things that had been and should be committed to our charge, with the promise of all the blessings that the priesthood could bestow. "Remember these things and treasure them up, Amen." During the summer of 1843 the building of the Nauvoo Temple progressed rapidly and the Saints increased. The non-"Mormon" residents of Nauvoo and the surrounding region grew restless and uneasy, and it was evident to the close observer that they were growing jealous and suspicious of the increasing numbers and influence of the "Mormons." The intolerance with which the Missourians had regarded the "Mormons" had seemed to subside for awhile after they located in Nauvoo, but it had only been smoldering and was ready to burst out into a flame again upon the slightest provocation. On Sunday, June 14, 1844, when the Saints were assembled at their usual place of meeting, in a grove east of the Temple, Judge Thomas, the Circuit Judge of the district, drove up to the stand and asked for an opportunity of speaking with Joseph Smith. The Prophet went out and talked with him about fifteen minutes, during which time the judge explained to him and advise him what to do. Joseph returned to the stand and began to speak. Just then a shower occurred, and he asked the assembly whether they would remain and hear his discourse. The response seemed to be universal: "We will tarry." This was the last discourse delivered by the prophet on the Sabbath. During the meeting the prophet, acting upon the suggestion of Judge Thomas, appointed delegates to visit various precincts of the country to try to effect a settlement with the mob that was threatening to break out in open hostility against the Saints. Anson Call and David Evans were appointed a committee to visit the precinct where Colonel Williams lived, who was an influential leader of the mob. After meeting they started upon this mission and that night lodged with Father Call, five miles from Warsaw. They called at Colonel Williams; house the following morning and learned that he had gone to Adams County to raise the recruits to proceed against the "Mormons." They learned from Elder Knox, a Campbelite preacher, than an anti-"Mormon" committee had been organized in every precinct, that the members of the committee in that precinct were Colonel Williams, himself and a Mr. Henderson. In response to a desire expressed by the visitors to meet that committee, and in the absence of Colonel Williams, Elder Knox proffered to go and bring Mr. Henderson to them. While waiting for his return they were confronted with a mob of about fifty men who came swarming into the house. Among them was a lawyer from Warsaw named Stevenson. Addressing Messrs. Evans and Call, he said, "Gentlemen, you are delegates from Nauvoo, I suppose." Being told that they were, he said the people of Warsaw were also expecting delegates, and had decided to throw them into the Mississippi and make fish bait of them when they appeared. They added by way of advice to the local residents "You can dispose of yours as you think proper." Being informed of the instruction of Judge Thomas to Joseph Smith, he discredited it by saying he had talked with the judge before he went to Nauvoo, and intimated that he did not believe he had so advised; but if he had he thought the judge ought also to be consigned to the Mississippi river. The mob became threatening, but the Campbelite preacher insisted that they must not disturb the "Mormons" while they were doing business with them. For further protection a guard was stationed around the house. After an hour's discussion the assembly refused to act upon the proposition of the delegates in the absence of Colonel Williams. His fellow committeemen guaranteed the safety of the delegates until they could mount their horses, but no longer. They were soon in their saddles and spurring their horses, and reached a safe distance while the mob were preparing to pursue them. Brother Call and Evans arrived in Nauvoo late in the evening of the 15th of June and at 8 o'clock the following morning they repaired to the Mansion House to report to the Prophet; Reynolds Cahoon, the doorkeeper, however, refused to grant them an interview with him, saying that he was busy and did not wish to see any one. Anson after a few moments' stay succeeded in learning what room the Prophet was in and boldly opened the door and walked in. He was greeted in the most cordial manner by the Prophet, who hastened to inquire when he returned and where Brother Evans was. Then he insisted that Brother Evans be admitted, and the two made their report, which they were then requested to reduce to writing and make an affidavit of it before Ebenezer Robinson, justice of the peace. They were then requested to take the sworn statement to Judge Thomas whose court was in session at Knoxville, eighty miles distant. Two of the best horses had to be ordered for them to ride, and before sunset they were on the way. The prophet told them to make all possible haste and to get an interview with the judge if they had to follow him into court by holding on to his coat tail. They left Nauvoo in the evening about sunset. It was raining and the roads were muddy and the streams high. The following day they arrived at a stream that was very high and rapid, and apparently very dangerous. The nature of their errand admitted of no delay, and they plunged in and after a hard struggle succeeded in reaching the opposite shore. They arrived at KNoxville at 10 o'clock on the second day. The court being in session, they presented the letter to the sheriff with a request that he deliver it. He did so, and the judge opened and read it and put it in his pocket. They chafed at the delay and tried to get the sheriff to intercede to have the judge write a reply, but he told them they would have to wait till after intermission. When the court adjourned for luncheon they followed the judge to the hotel and when he arose from the table they locked arms with him, one on either side, and told him they must have an answer to General Smith's letter. He said a written reply was not necessary; it would be sufficient for them to report to him verbally, that he was mistaken in regard to the instructions given him in Nauvoo. They, however, refused to be dismissed in that way, and insisted upon a reply in writing, and he reluctantly consented to write a short note. He allowed the brethren to read it, and as Anson recalled it from memory in his later years it read about as follows: "General Smith: "In perusing your letter I find that you were mistaken in the instructions that I gave you while at Nauvoo, and I know of no course for you to pursue to answer the requirements of the law, but to suffer yourself to be taken by the officer holding the writ and go before the justice of the peace who issued the same and have an investigation of the matter. It is the officer's duty to protect you; this the law requires, and I cannot as an officer of the law give you any different instructions." CHAPTER IV. JUDGE THOMAS' WILLINGNESS TO SACRIFICE THE PROPHET--VAIN EFFORTS TO SEE AND REPORT TO THE PROPHET--PERFIDY OF REYNOLDS CAHOON AND ALPHEUS CUTLER--PROPHET'S LAST SPEECH--NEWS OF THE MARTYRDOM--ITS EFFECT--ATROCITIES OF MOB. The brethren protested strongly against the Prophet surrendering himself to be taken to Carthage, as they believed the officers would rather take his life than protect it. In vain they urged Judge Thomas to set a date when the Prophet could be brought before his court for the investigation of any charges that might be brought against him. He said he did not wish to interfere in any legal matters; neither did he consider the matter under his jurisdiction. In answer to what the brethren had said about the danger of his going to Carthage, the judge said "this is nothing but your imagination, and that will be better understood when tried." And then he offered a suggestion that convinced the brethren that he had already decided in his own mind that the Prophet should be sacrificed. He said "would it not be better for one or two men to be killed than for a whole community to be destroyed?" The response to this traitorous suggestion was, "No; we would all prefer to die in defense of innocent citizens rather than for one of our number to be massacred by a ruthless mob; and we will show you and all other men that we will protect one another in our rights." The interview closed by the judge remarking that his visitors were very zealous, and they declaring that they were not more zealous than determined. They received the letter and made all possible haste to Nauvoo, arriving there at 10 o'clock on June 20, 1844. On entering the Mansion House they were met by Alpheus Cutler and Reynolds Cahoon, who inquired as soon as they greeted them if they had a letter from Judge Thomas. When told that they had, they requested that it be given to them. To this the brethren demurred, and insisted upon seeing the Prophet personally. Cahoon and Cutler argued against the proposition and used all the powers of persuasion they could command to get possession of the letter; then, finding it in vain, they suddenly left the room. Hardly had they done so when Emma Smith's nephew appeared and announced that Mrs. Smith wished to see Brothers Call and Evans, and led them to her room. As they approached she said "You have a letter from Judge Thomas, haven't you?" They replied "Yes, and we want to see Joseph." She declared positively that they could not see him, and was not moved from the decision when they rehearsed to her their reasons for wishing to see him. She did not tell them he was not at home, but her language rather implied that he was absent. She plead hard for them to give her the letter to deliver to him, and gave her solemn promise to so deliver it, and then to arrange for them to have an interview with him. They finally determined that if they could not see the Prophet and warn him personally against being taken to Carthage, the next most important thing was to get the letter into his hands, and they accordingly gave it to Emma and she opened it and read it aloud in their presence and also within the hearing of the doorkeepers, Reynolds Cahoon and Alpheus Cutler. The brethren repeated to all three what Judge Thomas had said to them, that they might be thoroughly impressed with the danger of the Prophet giving himself up to be taken to Carthage, and requested also that the Prophet be informed of all that they had heard. Had they known then what they afterwards learned--that Joseph and Hyrum Smith were at that very time out of the State, on the west side of the Mississippi river, with the intention of journeying westward and keeping out of the clutches of those who were seeking to deprive them of their liberty, and if possible of their lives also, they would have entered their solemn protest against their giving up that advantage and returning again to Illinois in the face of the murderous hatred that was so generally manifested towards them. Anson was subsequently informed by Dr. Willard Richards that Reynolds Cahoon and Alpheus Cutler had crossed the river in a boat in the afternoon of the day that they had talked with Anson Call and David Evans, and while what General Thomas had said to them, as related by the brethren to them and to the Prophet's wife, must have been still fresh in their minds, and induced Joseph and Hyrum Smith to return to Nauvoo and give themselves up to the officers who had a warrant for them (the very thing that Brothers Call and Evans had plead with them to warn the Prophet against doing.) Anson also learned from Dr. Richards that the letter they had brought from Judge Thomas was not even delivered to the Prophet. Anson never had the privilege of speaking to the Prophet again, but he saw him on the morning of the 24th of June, when he rode up to the Nauvoo Legion while on parade near the Nauvoo Mansion, and said, with all the feeling he could express, "Boys, I have come to bid you good by. I am going to leave you for awhile. You are my boys, and I bless you in the name of Israel's God. Be faithful and true, and you shall have your reward. Farewell." Anson, in speaking of it later in life, said "I little thought, knowing his many deliverances from the hands of his enemies, that it was the last time I should see him alive. That night I went home to rest with my family, about one-fourth of a mile east of the Temple, on Brigham Street. On Thursday, the 25th, I as usual paraded with the Legion. Friday and Saturday, 26th and 27th, attended to the same routine of business. Saturday night I was one of the Temple guards. Sunday morning, the 28th, I saw O. P. Rockwell ride into the city at full speed, with the sweat dripping from his horse, shouting with his stentorious voice pitched in the highest notes of intensified sorrow and wrath: "Joseph is killed! Joseph is killed! They have killed him! They have killed him!" The sorrow that overwhelmed the Saints as that awful news spread throughout Nauvoo, as it did in a remarkably short time, cannot be adequately described by tongue or pen. Even those who knew that he had been taken to Carthage and were also aware of the murderous spirit that animated those who had been seeking to apprehend him, and the threats they had indulged in, were unprepared for the news, for they had vainly hoped that he would be set free when an investigation of the charges brought against him had occurred, or be enabled to escape as he had in the past. They were all conscious of his innocence, and felt that the Lord would intercede in his behalf, and not suffer his enemies to take his life; and on learning that they had done so they were stunned--almost paralyzed. Few if any were more powerfully affected by the news than Anson Call. By a strong effort he controlled his feelings and suppressed the inclination to seek personal vengeance, but was deprived of the power to sleep, and lost all desire to eat; and besought the Lord in earnest prayer to restrain him from doing anything that would be unwise or that would add to the trouble that already enveloped the Saints. When the bodies of the martyrs were brought into Nauvoo he took his family to see them, and they were strongly affected by the sight. On the third night after the martyrdom Anson had a dream or a vision in which he saw the Prophet and heard him assure a congregation of Saints that, although dead, he should still lead the kingdom, the keys of which had been given to him, and would be held by him forever. This assurance proved a great comfort to Anson, and enabled him to comfort others. Very soon thereafter he went to Carthage and was piloted around by the jailer. He saw the blood from the Prophet's veins upon the well curb, and the hole through the panel door made by the bullet that killed Hyrum, as also the blood stain upon the floor where he fell, which stain the jailer assured him he had been unable to erase. Anson told him he hoped he never would be able to wash it away, but that it would remain as an everlasting testimony against his murderers. He saw a number of those who were implicated in the murder, most of whom he was personally acquainted with, especially Captain Robert Smith, of the Carthage Greys, the man who issued the writs against Joseph and Hyrum, and to whom long before, Anson had borne testimony that Joseph Smith was a Prophet of God, and who had apparently never been able to look him in the face afterwards. Anson took an active and prominent part in the events that followed the martyrdom. He was detailed as one of the one hundred men who were selected to assist the mob from burning houses and committing other depredations against the Saints in the fall of 1845. He saw his father's house burn down, and also the man who applied the torch to it. He had obtained special permission from the sheriff to look after his father's property, as he was living in the region where the mob was unusually active in committing outrages. He arrived at his father's home about an hour after nightfall, and saw the house burning, and various articles of household goods scattered about, but could see none of the family. Surmising that they were not very far away, he went through a cornfield near the house, calling for his father. After awhile he heard a response "Anson, is that you?" and, following the direction of the voice met his father, who felt so outraged that he was rendered desperate and disposed to resist. On inquiring where his mother and sisters were, the father led him out into the middle of the corn field, where his aged mother was found resting upon a bed, her daughters being elsewhere in hiding. He learned that ten minutes before the torch was applied to the house the inmates were given a chance to flee therefrom, and take such articles of clothing and bedding as the could carry in away in their arms. While the mother and daughters were doing this the father was talking with Mr. Stevenson, the leader, who was master of the masonic lodge at Warsaw, of which Father Call was warden. The bigotry and malice that swayed the people were so strong that even the fraternity of the masonic order lost its power. Mr. Stevenson did not attempt to restrain the mob who were with him, nor even dismount from his horse; but, turning from Father Call, as if ashamed to look him in the face, he said "I have nothing against you as a man, but you are a "Mormon," and we must serve you all like." He then called out to those who were with him, "Gentlemen, do your duty." One man held a match, and another a bundle of hay, and at the expiration of the ten minutes the hay was placed in one corner of the house and set on fire. The same procedure was followed at the homes of Harvey Call, Chester Loveland and Jeremiah Willey, all located in the same region, the first mentioned being a brother and the latter two brothers-in-law of Anson Call. These inoffensive and despoiled Saints arrived in Nauvoo about noon the following day. CHAPTER V. PREPARATIONS FOR ABANDONMENT OF NAUVOO--JOURNEY WESTWARD--WINTER NEAR INDIAN CAMP--TEST OF FEALTY--WESTWARD JOURNEY TEMPORARILY ABANDONED--EMPLOYMENT IN MISSOURI--JOURNEY TO UTAH--CHOICE OF HOME--MISSION TO COLONIZE PAROWAN--MISSION TO COLONIZE FILLMORE--MASSACRE OF GUNNISON PARTY. The winter of 1845 and 1846 was chiefly spent by Anson in the work of making wagons and otherwise preparing for the journey westward. He received his blessings in the Temple on the 10th of December 1845, his wife at the time being unable to accompany him, as she had given birth to a son five days before. She, however, was likewise favored in the following spring. Anson succeeded in selling his home in Nauvoo for about one-fourth its value, and he and his family crossed the Mississippi and started westward on the 15th of June. They crossed the Des Moines river at Eddyville, and there sorrowfully buried their youngest child, a boy, six months and twelve days old. They overtook Father Call at Pisgah and the body of the Church at Council Bluffs, and crossed the Missouri river on the 7th of July. On the 9th Anson's young son, Moroni, died and was buried the following day in a hickory bark coffin, peeled from a tree by the father and grandfather. Although the season was then so late, the question of journeying on as far as possible towards the Rocky Mountains was still being discussed. Brigham Young and Heber C. Kimball each organized a company of seventy-five wagons for this purpose. Anson was made captain of the first ten wagons of Brigham Young's company, which included Father Call and his sons Harvey and Josiah. George Miller and James Emmett had previously assumed to organize a company, including fifty-two wagons, and started westward to find a favorable place to winter. Anson and such of his command as were ready were advised by the council of the Apostles to follow on after them, and did so. They left the Elk Horn river on the 22nd of July, 1846, and travelled up the Platte river to the Pawnee missionary station, where they overtook the Miller and Emmett Company. While camped on the west side of the Loupe Fork a message from the apostles at Winter Quarters was received, advising that they proceed no farther westward that season, but to find a good place and establish a camp for the winter. They also advised that a council of twelve men be selected to direct the affairs of the camp, and suggested the names of twelve men to so act. The council was so organized, George Miller being president, and considerable exploring done to find a suitable place to winter, but without success. They were invited by two Ponca chiefs to winter with them on the Missouri river, and guaranteed protection, plenty of feed for their animals, and timber with which to build houses. The invitation was accepted, and nine days spent in journeying to the place. They located on the west side of the mouth of the Running Water river, and one hundred and twenty-five houses were erected in fort form. Nucanumpa, the aged chief of the Poncas, was taken sick and sent for the brethren composing the council to come and have a talk with him. He had killed and cooked his best dog and had a feast prepared, which the council, on being invited, partook of, and then proceeded to tell them that he had a friendly interest in the "Mormons" and instructed the Indians to treat them well, and in return wished the "Mormons" to see the he was properly buried, and to erect at the head of his grave stone such as he had seen in St. Louis when he once visited that place, with a proper inscription on it, giving his name, age and title. The proposition was agreed to and carried out, and the Poncas proved to be good and peaceable neighbors. The Sioux, however, didn't feel bound by the agreement made with the Poncas, and stole some of the horses and cattle from the Saints. The principal feed for the animals consisted of rushes, and the winter weather was severe, and some of the remaining animals died as a consequence. George Miller developed an arrogant and rebellious spirit, and was not disposed to submit to the direction of the Apostles, and as many of the people as could be influenced by him and James Emmett also became disgruntled. On the 27th of February, 1847, Apostles Ezra T. Benson and Erastus Snow arrived at the camp with instructions from the Apostles' quorum for the Saints to return to Winter Quarters before journeying westward, to replenish their teams and stock of provisions. After delivering their message the Apostles departed without waiting to see what action would be taken as to their requirement. The members of the council assembled to consider and discuss the message, and James Emmett, although not a member, met with them, by invitation of George Miller. George Miller addressed the council, saying that he did not consider that the Apostles had any right to dictate the camp; that he was their appointed leader, and it was the duty of the camp to follow him into the wilderness, in fulfillment of a special mission conferred upon him by the prophet Joseph. James Emmett followed with a speech in the same strain. The members of the council being then invited to express their views, Anson Call, who had been an active member from the time the council was organized, then spoke. He said the Twelve Apostles were the legitimate leaders of the Saints, and he intended to remain loyal to them and follow their counsel. The other ten members of the council who followed him were unanimous in expressing the same sentiments. Bishop Miller grew furious when he discovered that he was not supported by the council, and gave vent to his feelings in a fiery but impotent speech. A motion was then put and carried by the majority that the people be called together and allowed to decide by a vote whether they return to Winter Quarters or remain with Miller and Emmett. This was done and preparations were immediately made for the journey, with the result that on the 3rd of April when the start was made only five or six wagons remained with Miller and Emmett. George Miller had formerly been a Bishop and influential man in the Church, but was ambitious and impatient of restraint. He looked for and found faults in those who were over him in the priesthood, and was such a plausible talker that he soon obtained a following of kindred spirits. When, however, he came out squarely in opposition to the counsel of the Twelve Apostles most of his followers saw his true character and abandoned him in time to save themselves from utter ruin. On the 6th day of May, 1847, Anson, in company with his brother-in-law Joseph Holbrook, moved to the Pottawatomie lands on the east side of the Missouri river and engaged in farming, in which pursuit he had in the past been successful. After plowing and seeding the ground the fields were left to the care of their wives and children and they sought work to provide their families with such necessaries as only money could buy, and they engaged in cutting and hauling hay into St. Joseph, and returned to their families in time to harvest the crop they had planted. After making his family as comfortable as possible for the winter, Anson returned to St. Joseph, this time accompanied by his brothers Josiah and Harvey and his brother-in-law Chester Loveland. They obtained profitable employment and remained there until the following March when Anson returned to his family and began making preparations for the journey to the mountains. He removed his family from their temporary home on Mosquito Creek into Winter Quarters and on the 14th of June left Winter Quarters for the westward journey. They crossed the Elk Horn on the 17th and then halted for ten days for the companies to assemble and organize. Seven hundred wagons were organized into two divisions. In one of these Anson was placed in charge of twenty wagons. The company was thoroughly equipped for self-defense and had a remarkably successful journey, arriving in Salt Lake City, September 19th, 1848. Three days later he removed his family ten miles northward, and located in what was first known as North Canyon Ward, afterwards Bountiful. When he arrived there he had one pig, six chickens, one pet sheep, four oxen, four cows and two calves--not a very great start towards stock-raising, which he expected to be one of his pursuits. If he had been superstitious, he would probably have decided that the signs were against his engaging in the stock-raising business, as the 6th day after he located his farm his pig died, the 7th an Indian killed his sheep and on the 8th his best ox drowned in a spring hole. He was not disposed to give up or get discouraged, but proved himself a man of resource, and when his oxen were found to be insufficient for the work required of them he used cows to help draw the plow. He only had five bushels of seed grain, but he succeeded in raising two hundred bushels from that the first year, besides quite a lot of corn; and this notwithstanding the ravages of the crickets. He showed good judgment in the selection of a farm; it proved to be as good land as could be found in Utah, if not in the world. In September, 1849, he was appointed to preside as Bishop over the North Canyon ward, and that year raised one thousand bushels of grain. In October, 1850, he responded to a call to assist in colonizing Little Salt Lake Valley, under the leadership of Apostle George A. Smith. Those who went occupied one hundred wagons. They were organized into two companies of fifty wagons each. Anson was made captain of the first fifty. They left Salt Lake City on the 7th of December and camped on the present site of Parowan, Iron County, on the 12th of January, 1851. On the 17th he was elected justice of the peace of the new colony. He was active and energetic not only in the founding of Parowan, but also in exploring the surrounding region. Being directed so to do by the First Presidency, he returned to Salt Lake City in the spring of 1851 to raise more colonists for the settlement of Iron County, which he succeeded in doing, and returned south with them the latter part of April. Before returning (on the 15th of April, 1851), he enlarged his family and added to his responsibility by taking to himself a second wife (Ann Mariah Bowen) a native of New York State, who was born January 3rd, 1834, at Bethany, Genesee Co., and took her with him to Parowan. The First Presidency and other Church officials visited Parowan soon afterwards, and called upon Anson to return to Salt Lake City and raise a company of fifty families to colonize Pauvant Valley. He accordingly returned north in June accompanied by his wife, spent the summer in looking after his affairs in Davis County, and started southward with the new colony in October, 1851, his wife Mariah, accompanying him. Before starting he was made president of the new colony by vote of the general conference, and at a special session of the Territorial Legislature he was made probate judge of Millard County, which he was directed to organize. He arrived on Chalk Creek, Pauvant Valley, November, 13th, 1851. He found Brigham Young, Orson Pratt, a surveyor and about fifty others in the valley ahead of him. They had laid out a city and called it Fillmore. By act of the Legislature it had been designated as the capital of the Territory. Anson devoted his energies to the development of Fillmore and the surrounding region, with telling effect. At the August election in 1852 Anson was elected to represent Millard County in the legislature. On going north to attend the legislature he took with him an Indian boy and girl whom he had purchased, and left them with his family in Davis County. After attending the legislative session of 1852-3 in Salt Lake City he had great difficulty in returning to Fillmore in February because of the deep snow. He attended an adjourned session of the legislature in the following June and then spent some time with his family, but had to hasten back to Fillmore in July on account of Indian troubles in the south. About the 2nd of November, 1853, he, in company with eleven men, gathered up and buried the remains of Captain Gunnison and party, who had been massacred by Indians on the Sevier river about ten days previously. Having completed his mission to Fillmore, he left there on the 5th of March, 1854, to return to his home in Davis County. On the 18th of May, 1854, accompanied by his wife Mary and son Chester, he started south on a visiting tour with President Brigham Young and company of Church officials. On arriving at Fillmore, he remained there attending to some necessary business while the rest of the party journeyed farther south, then returned with them to Salt Lake City. CHAPTER VI. CALL'S FORT ESTABLISHED--ACTS AS DEPUTY U. S. MARSHAL--MISSION TO COLONIZE CARSON VALLEY--OPPOSES ENTRANCE OF ARMY--ABANDONS AND PREPARES TO BURN HOME--THE "MOVE" SOUTH--BROTHER KILLED BY INDIANS--CALL'S LANDING ESTABLISHED--HIS LAST DAYS. In the fall of 1854, Anson's ability as a colonizer was again called into requisition. He opened a large farm in Box Elder County at a place since known as Call's Fort, one of the purposes being to find employment for poor Saints brought from Europe by the Perpetual Emigration Fund Company. He sowed forty acres of grain, and wintered a number of poor families there. On New Years Day, 1855, Anson made a feast for all of his father's family. It was the last gathering of the Call family during the life of Father Call. At the general conference in April, 1855, Anson was given another mission to go to Fillmore and settle up the business connected with the building of the State House at that place, which he accomplished in twelve days, then returned home. In May, 1855, the United States Marshal for the territory, Joseph L. Heywood, appointed Anson to act as his deputy, and left the business connected with his office for him to care for while he went on a trip to California. That same year the grasshoppers were very destructive, and Anson spent much time trying to prevent their ravages, and suffered a heavy loss of crops as well. Brigham Young having counseled Anson to build a fort on his farm in Box Elder County for the protection of the settlers, he constructed a stone wall, enclosing a space of 120 feet square, the wall being three feet thick and six feet high. The notorious Judge W. W. Drummond having arrived in Utah to hold court, Anson, as Marshal Heywood's deputy, escorted him to Fillmore, and made the necessary arrangements for the session of his court, which was in session two weeks, and adjourned in January, 1856. On the 16th of March, 1856, Anson's mother died in Bountiful, aged sixty-five years. At the general conference in April, 1856, Anson was again called upon a colonizing mission, this time to Carson Valley, then in Western Utah, but now a part of Nevada. After a strenuous experience he arrived home from there October 13th, 1856. His wife Mariah also accompanied him on this mission, and remained there after he returned; in fact, she did not return until the summer of 1857, arriving in Utah soon after word was received of the approach of Johnston's army. On the 28th of October he started in charge of thirteen teams furnished by North Canyon Ward to go to the relief of the hand-cart companies, who, while en route across the plains, were then perishing in the snow. They traveled to the Rocky Ridge, three hundred miles from Salt Lake Valley, were absent thirty-three days, and were successful in rescuing a large number who would otherwise doubtless have perished. In February, 1857, Anson again exhibited his faith by taking two additional wives, both of whom crossed the plains in hand-cart companies. The first of these was Margaretta Clark, of Nottingham, born May 28, 1828, the other being Emma Summers, born in Worcester, England, August 1828. In the latter part of 1857, as the army (whose supposed purpose was to drive the "Mormons" from their homes or exterminate them) was nearing Utah, Anson and his two sons went forth to assist in their people's defense. Anson and his son Chester assisted in building fortifications in Echo Canyon, and his son Vasco was doing scout duty in the region of Green River. In the spring of 1858, when preparations were in progress for abandoning homes and burning them if necessary rather than have them possessed by the enemy, Anson stored four thousand pounds of flour at Payson, to be available for the support of his family, and later removed his family to the shore of Utah lake, below Provo. Before leaving their home they prepared it and their other buildings for burning at a moment's notice. Fortunately that extremity was never reached, for the family returned and reoccupied their home on the 4th of July following. About the 1st of October, 1858, Anson received a visit from his brother Josiah, whose home was at Fillmore. After a short stay he set out to return to his home, accompanied by a friend named Samuel Brown. When near Chicken Creek in Juab County, on their homeward journey, they were ambushed by Indians, and both killed. When their bodies were found on the 15th of October they had been partially devoured by coyotes. On April 9, 1861, Anson showed his faith by complying with the Bible rule requiring a man to marry and care for his brother's widow, by taking to wife Henrietta Williams Call, whose husband was killed by Indians as already mentioned. She had six children and he reared them to maturity, treating them as well as his own offspring. At the general conference in October, 1864, Anson, in connection with others, was given a mission to establish a colony near the Colorado river. The merchants of Salt Lake City had such difficulty in securing the necessary supply of merchandise, either from the east or from California, owing to the long distance it had to be hauled in wagons and the limited season during which the roads were passable, that the idea occurred to some one that, if shipped by steamboat up the Colorado river to as high a point as possible and there stored in a warehouse the cost of freighting might be materially reduced. It was thought too that immigrants might be brought to Utah by the same route with advantage. The merchants and others organized a company to build and own a warehouse on the Colorado river, and they employed Anson to act as their agent in carrying into effect a part of this scheme. He accordingly started about the 1st of November with a company to locate a road to the most suitable place on the Colorado river, and there build a landing and warehouse. This he did to the satisfaction of those who employed him, and returned home in March, 1865. After remaining home about one month he went again to Call's Landing on the Colorado river, accompanied by his wife Mary, and returned two and a half months later. On the 4th of August, 1867, Anson's eldest son, Anson Vasco, while returning from a mission to Europe, upon which he had been absent nearly three and a half years, died at Rock Creek, on the Laramie Plains, four hundred and twenty-three miles east of Salt Lake. He was a young man of great promise, and his death was keenly felt by his family and friends. On the 28th of October, 1870, Anson accompanied by his wife Mary and sister-in-law, Mrs. Hannah Holbrook, started on a visit to their numerous relatives in Ohio, Vermont and other places in the east, from which they returned home in January, 1871. In 1872 Anson accompanied the Palestine party, of which President George A. Smith was the leader, to England, and spent five months traveling in Great Britain and Ireland. When the Davis County Stake of Zion was organized in 1877 Anson became counselor to President Wm. R. Smith, his son Chester succeeding him as Bishop of Bountiful, formerly North Canyon Ward. The later years of Anson's life were spent in comparative peace and quietude, largely on his farm in Davis County, where, surrounded by his numerous family, he set an example of thrift and industry. But, though relieved of those strenuous duties of pioneering that occupied so much of his time in earlier years, his time was still to a very great extent devoted to laboring for the public welfare, but chiefly in Davis County, where, as a member of the Stake presidency, he was looked up to as a safe and reliable leader, who was just as ready to sacrifice his own interests and devote his influence and energies to the public weal as he had been during his more vigorous days. He retained the use of his faculties up to the last, and died at eighty years of age, honored and respected by all who knew him, leaving to his numerous posterity an untarnished record of service and devotion to the cause of Truth. Anson Call depended upon no man for his knowledge of the truth of "Mormonism." His confidence in the Lord was supreme. His loyalty to the Church and the Church leaders was unwavering. His consecration to the service of the Lord was without reservation, and from the time he embraced "Mormonism" up to the very day of his death he hesitated at no sacrifice required of him in that service. Many made greater pretensions to piety than he did, but no man surpassed him in sincere devotion to the cause of God and in the modest practice of true religion as he understood it, and this included strict honesty, charity, self-denial and unfeigned love. He had a large family--six wives and twenty-three children in all, though only eighteen grew to maturity and had families. He was a kind and provident husband and father, but exacting withal. He had strict ideas of duty, and expected every member of his household to conform thereto. He was essentially a man of peace. That he did not lack courage, was amply proven by the personal risk he deliberately assumed in numerous instances throughout his life, but he was wise enough to see that the ends so often sought by quareling and fighting might be more easily and effectively attained by peaceful methods, and so he advocated and practiced peace and discountenanced strife and contention. At no time in Anson Call's life was he really wealthy; in fact, he was generally financially strained in carrying out his numerous enterprises; yet he never contented himself with simply providing for his own family; but always sought to give employment to many others, and not always because of their being profitable employes. One of the most striking characteristics that Anson Call possessed was his ability to return good for evil. If he was ever wronged by any one he attributed the act to the ignorance or prejudice of the individual, and felt it to be his duty to impress that person with the friendliness of his motives, and would go out of his way to do him a kindness. He was full of charity, and abhorred a disposition to harbor malice. Anson Call never betrayed a trust. When he gave his promise or conceived it to be his duty to do anything it was as good as done. If he had adopted "Do it now" as his motto he could scarcely have been more prompt in action throughout life. He was the very embodiment of probity. The Church authorities understood his character, and when they required anything of him they had the utmost confidence that he would not only do it promptly but well, for it was his habit to give his very best service to whatever task he undertook. He was not a theorist, not given to much meditation; but quick in deciding and instant in executing. He was essentially a man who did things. His energy was boundless; his perseverance unlimited. Elder Brown's Experience CHAPTER I. FRIGID TRIP ON LONELY ROAD--TEAM EXHAUSTED--AGONY OF FREEZING--PRAYER FOR DELIVERANCE--FRIEND INSPIRED TO GO TO HIS RELIEF--SHEEP HERDER INSPIRED TO MOVE CAMP--EFFECTS OF FREEZING ON FEET. Brother Jedediah M. Brown, of South Bountiful, is a man of great faith. He feels that he has inherited the gift of faith, for he does not remember the time when he did not possess it. When he is in need of anything it is just as natural for him to appeal to the Lord therefor as it is to work for it, and he is an industrious man, who never fails when possible to combine works with faith. When he was twenty-three years old he was employed by a co-operative sheep company, as superintendent of its three large sheep herds, that ranged during the winter on the Western Utah desert. One part of his duty was to furnish supplies to the several sheep camps, and for this purpose he made occasional trips to the nearest settlements. In the early part of January, 1888, he started, with a horse team, from one of the sheep camps, to drive to Grantsville, forty miles distant. His intention was to drive to the settlement the first day, buy his supplies and rest his team during the next day, and return to the sheep camp the third day, and so informed the men at the sheep camp before starting. Having no load, he drove through the first day without trouble, and secured his load, and, fearing some change in the weather might occur that would hinder his return, if he delayed starting, he decided to start back the next morning. The weather had been mild and thawing, but soon after he started it became terribly cold, and the wagon was so hard to pull, because of the wheels breaking through the frozen crust, that one of the horses gave out before the journey was half accomplished. He had no matches with which to light a fire, nor bedding with which to keep warm, so he did not dare to camp. His only hope was to keep on traveling. The cold was so intense that he suffered the utmost agony, even while trying to keep his blood in circulation by walking. He realized that he was in danger of freezing to death, and plead with the Lord in earnest prayer to spare him from such a fate. After awhile his pain from freezing grew less, and a feeling of numbness and overpowering disposition to sleep took possession of him. His ideas became confused; he scarcely had will power enough left to urge his team along or exert himself to walk; he frequently stumbled and fell to the ground, and he had great difficulty in regaining his feet; his power to resist the feeling of utter exhaustion and desire to sleep were almost gone. Just then a man on horseback appeared in sight, and as he drew near he was recognized as Charles A. Howard, one of the men from the sheep camp. It transpired that this man about the time in the morning when Brother Brown's situation became critical was very strongly impressed to start out to meet him, although he had no reason to suppose that he would be on the road. He tried to reason away the impression but could not, then failed to act upon it for several hours, until it became so strong that he could resist it no longer, when he mounted a horse and started towards Grantsville, protected to the utmost from the intense cold. His horse was fresh, and he rode as rapidly as possible. He had traveled almost if not quite fifteen miles without seeing a sign of a human being, and was beginning to doubt the wisdom of what seemed to be his fruitless trip, when he espied a team in the distance. As he approached nearer he saw that it was his friend, and that his movements were much like those of a drunken man, staggering as he walked. He hastened to him, and found him so far gone that he could scarcely speak. He realized that he would have to act quickly to save his life, and that his only hope lay in taking him to the sheep camp, for Grantsville was so much farther away it would be useless to try to take him back there. It was then almost sunset, and growing more severely cold every minute. He hastily unharnessed the exhausted horse, saddled it and helped the suffering man to mount it; then hitched his riding horse to the wagon in the place of it. Urging Brother Brown to ride as fast as possible, he started driving the team towards the sheep camp. The frozen man, however, couldn't even maintain his seat upon the horse and had to be placed in the wagon, where is was with difficulty he was kept awake by his friend as he almost frantically drove the team. They had not proceeded more than a mile and a half when, to their surprise, they came upon a sheep camp, which had just located beside the road, and which was nowhere in sight when young Howard had passed the spot going eastward. The herd belonged to Bishop J. W. Hess, of Farmington, and one of his sons was in charge of it. As he afterwards explained, his camp had been located some distance away and he had no intention of moving it until the afternoon of that day, when, without any reason that he could offer, and notwithstanding the cold weather, he took a sudden notion to do so, and acted upon it. It was providential for Brother Brown that he had done so, as he might not have survived the long ride to his own camp. A good fire was burning in the stove in the camp wagon, and the frozen man was immediately helped in beside it, and with true western hospitality every comfort the camp afforded was placed at his disposal. Stimulants were immediately supplied him, his boots were cut from his feet, as they could not be otherwise removed, and a proposition was made that his feet be thawed out in the oven of the stove, but young Howard knew that would be unwise, so he sat up all night and kept them packed in snow. In the afternoon of the following day Brother Brown was removed to his own camp, where he had to remain and be cared for during the ensuing two weeks before he could stand it to ride home. During all that time it was necessary to keep his feet elevated, as the pain in them when hanging down was unbearable. He really never recovered the use of his feet until Spring, as the skin peeled off them from his ankles to the ends of his toes, and the nails also were shed. He has always since regarded the help he received from Brothers Howard and Hess as a direct answer to his prayer. CHAPTER II. SENT ON A MISSION--STRICKEN WITH CHILLS AND FEVER--PRESIDENT OF MISSION PROFFERS TO RELEASE HIM--UNWILLING TO BE RELEASED--INSTANTLY HEALED WHEN ADMINISTERED TO--TWIN BOYS HEALED IN ANSWER TO ELDER BROWN'S PRAYER--ELDER BROWN HAS A RELAPSE--INSTANTLY HEALED WHEN AGAIN ADMINISTERED TO--AGAIN URGED TO ACCEPT HIS RELEASE--FIELD OF LABOR CHANGED--HEALTH FAILS, AND HE IS SENT HOME--REPROVED BY PRESIDENT WOODRUFF--VICTIM OF A STREET CAR ACCIDENT--HEALED IN ANSWER TO PRAYER. In 1895 Brother Brown went on a mission to the Southern States, and labored chiefly in Tennessee. He suffered severely from chills and fever, and Elias S. Kimball, president of the mission, wanted to release him to return home. He was ambitious, however, to remain the usual length of time, and make a record as an efficient missionary, and protested against being released. He had faith that he would be healed if administered to, and requested Elder Kimball to anoint his head with oil and pray for his recovery. While Elder Kimball's hands were still upon his head he felt that he was completely healed, and was apparently as free from the ailment afterwards as if he had never been affected by it. He entered again upon his labors with zest, enjoyed the spirit of his calling and felt very much encouraged over the prospects ahead of making converts and filling a successful mission. About this time a man who was not a member of the Church brought two boys to him--twins--about six years old, who had been afflicted with fits almost from birth, and requested him to administer to them. He did so, and they were immediately and permanently relieved of their ailment. It created something of a sensation in the neighborhood, where they were well known. The family were encouraged to investigate the Gospel, did so deliberately and thoroughly, became satisfied of its truth, were baptized and remained faithful. In his zeal to accomplish as much as possible, Elder Brown over-exerted himself and had a relapse of chills and fever, again applied to President Elias S. Kimball, was again administered to and was again healed. President Kimball again took up a labor with Elder Brown to induce him to accept his release, telling him that according to his judgment he was not the kind of a man to stand the malarial climate of the south. Elder Brown, however, had set his heart upon the work and still declined to accept a release. In the hope that a change of his field of operations might result in benefit to Elder Brown, President Kimball sent him to labor in a new district for him--in West Tennessee. He gave the President of the Conference special instruction to take an interest in Elder Brown, and, if possible, guard against a recurrence of his ailment. They were temporarily short of traveling Elders in that conference, but more were expected to arrive soon, when it was suggested that he be released from acting as traveling Elder, and allowed to spend his time among the larger branches, organizing Sunday Schools. President Kimball felt that he could be usefully employed in that line, and be able to take better care of his health, because of not being exposed to bad weather. The result was that the new Elders did not arrive when expected, and Elder Brown was kept laboring as a traveling Elder in that field five and a half months, instead of only a couple of weeks, as intended. He was laboring "without purse or scrip," having agreed to so labor when he first arrived in the mission. While he had faith enough to do so, it involved hardships for which he was in no way fitted, because of his impaired health. He was determined not to give up, and not to volunteer any information in regard to his health either to the conference president or to President Kimball. He grew so bad that he suffered constantly from chills and fever, lost flesh until he was a mere shadow of his former self and for more than a week at a stretch was almost wholly without sleep. His companion had urged him many times to make his condition known to the mission president, but all in vain. Finally his companion became really alarmed about his case, and posted a letter off himself to the mission president, informing him of Elder Brown's condition. Brother Brown seemed to be very slow about learning that the Lord required the missionaries engaged in his ministry to use wisdom in the matter of conserving their health, to avoid undue exposure, the drinking of impure or contaminated water, going heedlessly in the way of epidemics, etc. While the Lord has the power to heal them, and they, being in His service, should have a special claim upon His protection and blessing, they should not knowingly "tempt the Lord." The account given us in the Bible of Satan taking the Savior up on to the pinnacle of the Temple and proposing that he cast Himself down, may serve as an illustration of the principle under consideration. Of course, the Father had it in His power to save Him, but the injunction was, "Thou shalt not tempt the Lord thy God." In the ordinary nature of things certain penalties follow the breaking of certain laws. One of the laws of nature is that the human body is incapable of enduring an intense heat. If it comes in contact with fire the flesh is burned, and pain and suffering and perhaps dissolution follows. Of course, the Almighty is able to arrest the operation of a law of nature, as He did in the case of the three Hebrew children that the Bible tells us of being cast into the fiery furnace, but there was special reason for His doing so in their case. They were in the line of their duty, and it was because of their devotion to His cause that they were cast into the furnace, and there was therefore more reason for the Lord coming to their rescue than there would have been had they voluntarily gone into the fire, and thus "tempted the Lord" to suffer them to be destroyed. Every missionary owes it to himself, to his family, to the people among whom he is sent to labor and to the cause he represents, to take good care of his health, to consider differences in climate, and food, and water and altitude, any or all of which may affect him injuriously unless great care be exercised on his part until he become acclimated or accustomed thereto. Elder Brown had exhibited more zeal than wisdom in persisting in staying in the mission field after his President had advised him to go home, in enduring hardships and privations that were enough to break the constitution of a thoroughly healthy man in his anxiety to make a record as a missionary. Of course his traveling without purse or scrip rendered him more subject to exposure than if he had been entirely master of the situation by having money in his pocket to pay for food and lodging and transportation whenever required. But if he had been impressed with the fact that his health was of the first importance, and that being out in a shower or even getting his feet wet, and especially going to bed in his wet clothing meant endangering his health in the malarial region in which he traveled, he would have been less reckless than he really was. If he had realized that the natural effect of fasting--voluntary and involuntary--to which he had been subjected, sometimes to an excessive degree, was to weaken his body and render it less capable of withstanding disease and enduring hardship, he might have curbed his enthusiasm, and been more moderate in that respect. As it was, his zeal and enthusiasm really made him reckless, and there is little doubt that he has suffered ever since as a result. When President Elias S. Kimball received the letter from Elder Brown's companion informing him of the real situation, he sent peremptory orders for the release of the suffering missionary and had him forwarded home without delay. On his arrival in Salt Lake City he called upon President Woodruff and reported his labors in the mission field, and was taken to task for his reckless disregard of the rules of health. He was told that it was his positive duty to return home when the President of the mission wished to release him, as he was the man whose privilege it was to know the will of the Lord on the subject. His persistence in remaining in the mission and continuing his labors under such unfavorable conditions after such ample warning as he had received of the danger, was really tempting the Lord. The fact that the Lord had mercifully healed him on two different occasions in the mission field, did not even justify him in continuing the risk in the face of the mission president's protest. How far his good intentions served as a palliation of his offense, is a matter of conjecture. That the Lord has not cast him off is evident from the fact that he enjoys a goodly degree of His spirit. He is a faithful laborer in the cause of God, but his usefulness is very much impaired by his poor health. Brother Brown has had many evidences since his return from his mission of the willingness of the Lord to hear and answer his own prayers and the prayers of others in his behalf. As an instance, he mentions that he was accidentally thrown from a street car on the evening of January 30, 1913. He was unconscious when picked up, and taken to a hospital, and remained so until 10 o'clock the next morning, when he rallied. Upon examination, it was found that his nose had been broken, three teeth knocked out, four ribs fractured and a rupture produced. Three days afterwards, while suffering from internal hemorrhage and in very great pain, he called for Brother William Newell to administer to him. He felt a change occur while the hands of the Elder were upon his head and testifies that it was by the power of God that he was healed. His improvement from that time was rapid, and the readiness and completeness of his recovery surprised his friends and the doctors who knew the extent of his injuries. Remarkable Patriarchal Blessing DR. GLEDHILL'S WIFE OPERATED UPON REPEATEDLY FOR INTERNAL TUMOR--BLESSED BY A PATRIARCH--PROMISED THAT SHE SHOULD RECOVER AND GIVE BIRTH TO MORE CHILDREN--SCIENTIFIC OPINIONS UPSET BY FULFILLMENT OF INSPIRED PROMISE. When we read the many miracles in healing that we find recorded in a few chapters in the Bible, one is apt to think that to-day these things are not found among us so generally now as anciently, but on more mature thought, one will discover that there are many more manifestations of God's healing power to-day on record than in the Holy Bible. Being a physician, and dealing with that most sacred and miraculous thing we call life, I often see the power of God made manifest through his authorized servants, and I have personally taken part in this holy ordinance of the administration with oil, where healing, and other blessings have occurred. Young people sometimes fail to appreciate the priesthood of God. They little realize the power and blessing that may come through this channel. It is with a heart full of gratitude for His Priesthood and the blessings that have come to me and mine from this channel, and with a prayer in my heart that faith may be kindled in the heart of some reader, that I write the following narrative of what I consider a modern miracle. Mrs. Gledhill, my wife, had been ill for one and a half years; had been to two hospitals including the L. D. S. Hospital of Salt Lake City, and had been examined by five of the best doctors in the State of Utah and their advice and treatment faithfully followed, but her symptoms gradually grew worse. Three times a slight operation had been performed with no improvement, and it was decided that a major operation would be necessary. Just prior to this time President William H. Seegmiller had just been released from his duties as Stake President of Sevier Stake, an office which he held with honor and credit for thirty years, and had just been appointed a patriarch in the Church. Mrs. Gledhilll requested him to give her a patriarchal blessing, and among other things he promised her, first, that she should become a well woman, and second, that she should become a mother in Israel of additional children. She was operated upon by two of the best known doctors in the State. On opening the abdomen they found a large tumor of the uterus that was also attached to the bowel. The doctors consulted each other and told me that the growth was probably the most fatal of all growths known in surgery to-day, and that the only hope of her life would be by the removal of the uterus and surrounding tissue, and even then her prospects for recovery would be very small. Then it was that the faith my parents and teachers had tried so hard to instill within me came to my rescue, and I told the doctors that she would live and that I would under no circumstances consent to have her uterus removed and thus prevent the fulfillment of a prophecy uttered by the servant of God in a patriarchal blessing to my wife. I was told that it would recur, and that she would lose her life if I refused, and that according to all the teachings of science and their own extended experience it would be very unwise to leave any part of the uterus. I told them that I would trust the Lord, and in this I was not alone, for Mrs. Gledhill had made a special request, before being operated on, that whatever else was done, not to allow anything that would make impossible the blessing that she had received, and to which she clung with great faith. The result was that about one-third of the uterus was removed in order to get the tumor. The doctors gave us very little hope even of her recovering from the operation. She slowly and gradually improved, it seemed for five months, when I discovered that the growth was recurring. Just prior to this I had received the following heart-rending news. The pathologist of the L. D. S. Hospital, who made the microscopical examination of the tumor which was removed, wrote me in effect as follows:--That he was "sorry the whole uterus had not been removed, and it was a question in his mind if it wouldn't be best even yet to have the complete removal of the uterus undertaken, as this would give the only hope of recovery." Another doctor wrote me, saying that all the authorities he had consulted said that these tumors are fatal, no matter what is done. I then turned to my text book on this subject and read as follows: "Seventy-five per cent of all cases terminate fatally within six months." Then in italicized words it said "Cyncisiomia Malignant is the most fatal of all known tumors, that by an early and complete removal of the uterus before metastasis has taken place, some cases, it has been reported, have been cured." At times in the past I have felt that my troubles were great, but now it seemed that all the powers of evil were arrayed against me. I thought of how willingly my wife had undergone the hardships incident to going to school in the east with very limited means, and of the many tender circumstances connected with our courtship and newly married life, etc., and now to think of her being taken from me, was more than my failing heart could stand. So that I humbled myself before God as I never had done before, although all my life I had been a praying man. But yet there was seen during all this time, dimly and at the close of this trouble more clearly, a silver lining to this great dark cloud. It was the promise of President Seegmiller. I took these letters above quoted from with my text book and read them to President Seegmiller and then asked him point blank if it was he who had made the promise, or if it was from God. I told him I must know immediately, Yes or No. President Seegmiller, in his calm but positive way, told me that when his hands were upon my wife's head with his eyes closed, he saw her a well and perfect woman and said he, "I cannot take back what I have said, for it is from God." From this moment on there never was a moment that we have ever doubted or lost faith in this promise. Mrs. Gledhill was operated on again. The tumor had recurred as had been predicted. This time she refused to go to the hospital, and I operated on her myself, putting by trust in God. I found several tumors had started, and it was impossible to remove them all, so I removed the large one in the scar of the previous operation and left the others on account of the great hemorrhage. About two weeks after this operation, inflammatory rheumatism set in, and for eight long weeks we "wrestled" with the Lord for her life; nor were we alone, for we summoned all available help. Her name was sent to all the temples for the prayer circle. The Primary Stake Board, of which she was in the presidency, prayed for her as a board and individually. Her kindergarten class in Sunday School prayed for her and brought bouquets of flowers to her bed, and for five weeks two Elders called and petitioned the Throne of Grace in her behalf. Finally, it seemed that the Lord had tested us sufficiently; she became better and finally well. Can my college professor tell me any more that there is no God? Can I doubt His power or the truth of His restored priesthood? Can I afford to dishonor that sacred priesthood? No, no more than I can say black is white. Men may try to explain this some other way, but we know better, and we thank God for every gift and blessing he has given us. There is the second part of this blessing I want to tell you about. Mrs. Gledhill had been in good health for nearly three years, and we became very anxious for the Lord to grant us the second part of His promised blessing, namely, that additional children should come to our home. We talked it over and decided that when we went to the temple to do work for the dead, as it is our custom to do once each year, that we would have Mrs. Gledhill washed and annointed for this special blessing. On arriving at the temple we told President Anderson that we had great faith that the Lord would keep His promise to us, but we were impatient and wanted to intercede for the Lord to grant us this blessing now. When the sisters were washing and anointing Mrs. Gledhill, the spirit of the Lord whispered to her an assurance of our desire, and at the conclusion of this Holy ordinance she came and told me of this assurance she had received, and that she knew it was from God. President Anderson, who was mouth in the prayer that was offered in her behalf, at the conclusion of this Holy ordinance promised her the desire of her heart. After working in the temple two or three days for our dead, we returned home. In the required time from this temple blessing God gave us an eleven-pound son, notwithstanding the predictions of the doctors to the contrary. Our hearts are so full of gratitude that we wish we could tell the whole world of this modern miracle. On hearing of Mrs. Gledhill's condition, one of the doctors wrote and asked one to take her to a hospital to be confined, and suggested that operative interference might be necessary. But instead of doing this we called in the Elders at this critical hour, and our baby was born naturally. No sooner had the birth occurred than I sent word to the doctors, who, by the way, are very dear friends of mine, and told them of our promised son. In conclusion let me bear you my testimony that I know that God lives and that the divine plan of salvation, called "Mormonism" is the only plan that will bring genuine happiness and joy to the souls of men; and that, as far as I have been able to learn, there is no known scientific fact that does not harmonize with this revealed gospel. The longer I live, and the more I study, the more virtue I see in our gospel; and for this testimony I thank God. T. R. GLEDHILL, M. D. Richfield, Utah. Lambert Reminiscence APPLIES FOR WORK UPON NAUVOO TEMPLE--ACCEPTS WORK WITHOUT PROSPECT OF PAY--HIS HAT STONED--OFFERED WORK BY LUCIFER, WHO DISPLAYS ABUNDANCE OF GOLD--JOURNEY WESTWARD--MONEY PROVIDENTIALLY FURNISHED FOR COMPLETION OF WAGON--MONEY FOR MEDICINE OBTAINED IN LIKE MYSTERIOUS WAY--ARRIVAL IN WINTER QUARTERS--AMBITION TO GO WEST WITH PIONEERS--PLAN FOILED BY INDIANS KILLING TEAM ANIMALS--PRESIDENT YOUNG'S CONFIDENCE--NEW SHOES PROVIDENTIALLY FOUND--DISLOCATED ARM PROVIDENTIALLY RESTORED TO USE. When Charles Lambert, in the early part of 1844, arrived in Nauvoo, fresh from his native land, England, he was full of zeal for his newly-found religion, and willing to devote his life to the service of the Lord. He applied for work upon the Temple, showing credentials from master workmen, under whom he had served in England, that testified to his superiority as a mechanic. He was informed that there was plenty of work for him to do, but no pay. The means that had been subscribed for the building of the Temple had been exhausted. Many of the most skillful workmen had already found employment elsewhere, and it looked as if the work would have to cease unless more funds could be collected. He said he had come to Nauvoo with a determination to help build the Temple, and he proposed to do so if he never received any pay. He was accordingly set to work. He had been a master workman or contractor for a long time before leaving England, and consequently wore only good clothes; in fact, he had none suitable to wear while working as a tradesman. He therefore appeared for work wearing a good suit of clothes and a high silk-finished hat. He hung his hat up in the work-shop, donned an improvised cap and apron and commenced work. Many of those employed upon the Temple were Americans who seemed to have a contempt for foreign mechanics, and especially for dandies in that line, and to show their contempt, or else in a spirit of fun or mischief, they threw spalls at the "stove pipe" hat as it hung in the shop until they cut it to pieces. Charles Lambert wisely saw the folly of quareling with his fellows over this act of vandalism, so he ignored it, and treated the perpetrators of it as if it had not occurred. His courteous and dignified conduct and lack of ostentation, combined with his superiority as a workman soon overcame the prejudice arrayed against him and won the respect if not the admiration of his fellow workmen, and he got along agreeably with them. So many of the mechanics quit work from sheer necessity and went elsewhere to seek employment that the question of how and when the Temple was ever to be completed became more of a problem every day. Charles Lambert and one of his fellow mechanics (W. W. Player) who also was an Englishman, and a man of faith, discussed this problem between themselves, and voluntarily pledged themselves to continue at work until the Temple was built whether they were paid for their services or not. It is one thing, however, for a man to deny himself and quite another to deny a dependent wife and children the comforts or necessaries of life. Charles Lambert had married during the first year of his residence in Nauvoo and undertaken the support of two brothers and a sister of his wife, who had recently been orphaned and were helpless. He felt keenly his responsibility, and wished for money as he never had done before. While feeling thus he was passing along the street in Nauvoo one day when he met a well-dressed, genteel stranger who inquired if his name was Charles Lambert. On being told that it was, he said his name was Higgins, and that his home was in Missouri. With an ingratiating smile he said "I have heard of your skill as a workman, and want you to go to Missouri and work for me. You are not appreciated or properly paid here. If you will quit the Temple and go and work for me you can name your own price and you will be sure of your pay. You see I have plenty of money with which to pay you." Suiting the action to the word, he thrust his hand into his pocket, and drew it out full of $10.00 and $20.00 gold pieces, which he displayed in a tempting manner, and urged him to accept his offer and not to submit any longer to the unfair treatment accorded him at the Temple. With a gesture of impatience called forth by the intimation of unfairness, Father Lambert thanked the stranger for his offer, but said he couldn't think of accepting it. He said he had no complaint to make of his treatment at the Temple, and the price others would pay for work they wished done would not influence him in the matter, as he intended to continue on at the Temple from principle. Bidding the stranger "Good-day" he turned to continue his walk along the street, but almost immediately the query arose in his mind as to how the stranger knew his name, and where he got his information from about his skill as a mechanic, and turned to take a final look at the stranger, when lo! he was no-where to be seen. He had disappeared as completely as if the ground had opened and swallowed him, and yet he had not had time by any ordinary means of locomotion to get out of sight. His opinion then was, and remained so up to the day of his death, that he had been talking with no other than Satan, the prince of tempters, and though he had not yielded to his tempting offer he was vexed with himself for listening to him at all, and especially to his insinuations about the Temple management. When Father Charles Lambert left Nauvoo he entered upon an order of life that was entirely new to him--that of a frontiersman. In remaining in Nauvoo until the work on the Temple ceased he not only followed the counsel of the authorities of the Church, but fulfilled also the vow that he has personally made to do so regardless of compensation. There was, however, an additional reason for his so doing. While continuously employed upon the Temple he had no opportunity of earning by work elsewhere the necessary equipment for migrating. He had, partly by his own labor at odd times and partly by help from others, completed the wood work for a wagon but lacked the required iron to finish it, or the necessary money with which to buy it. Preparation for the journey was thus effectually blocked for some time until the money was finally provided in a most miraculous manner, as a direct answer to prayer. He had been out in a rainstorm one day and had returned home drenched to the skin. After changing his clothes he hung his wet trousers over a chair back before the fire to dry. When he was about to resume the use of the same clothes again after they had become dry, an English gold sovereign and fifteen cents in silver rolled out of the trousers pocket upon the floor, notwithstanding the fact that he had previously had no money. This was just the amount required for the purchase of the iron, and the wagon was soon completed. This was not the first time money to supply a dire necessity had been furnished the family in answer to prayer in a most mysterious manner. Once when Charles J., the first child in the family was taken violently ill and money was needed and prayed for with which to buy medicine the father entered the house feeling something that he had discovered in the waist-band of his trousers, and which he remarked felt like money. On having the waist-band ripped open the object was found to be twenty-five cents, just the amount required for the medicine. They would not use it, however, until they had inquired of the tailor who made the pants a short time previously if he had lost it, but he said he could not possibly have accidently sewed the money in the waistband when making the pants, for he had no money. In both of these instances the money was accepted as a gift from the Lord. Driving team, and especially an ox team, was a new experience for Charles Lambert; but what he lacked in experience or tact he more than made up in kindness to his animals and willingness to sacrifice himself to save them. The team consisted of a yoke of full grown oxen, a yoke of young steers and a yoke of cows--all unbroken. Of course common produce demanded that the driver walk beside the team while the animals were wild or where the roads were bad, as they frequently were, but when the team became tractable and the roads were good a teamster inclined to self-indulgence would certainly have ridden. Not so, however, with Charles Lambert, who so sympathized with his team animals that he refused to buy a whip when starting on the journey lest he might in a rash moment be tempted to abuse them. In the exuberance of his young manhood he preferred to walk, and it may be said that he practically if not literally walked the whole of the way from Nauvoo to Salt Lake Valley. On arriving at Winter Quarters--the main camp of the migrating Saints--it was late in November, and he remained there personally only long enough to build a log cabin to shelter the family and then went to Missouri to find work. He was ambitious to journey westward with the pioneers, and to earn all he could in the meantime. He was doomed to disappointment, however, for the Indians killed the team animals in the Spring of 1847, after the oxen had been brought through the winter in fine shape. This was a serious set back, but, undismayed by this misfortune, he returned to Missouri, taking his family with him, to work for another outfit. The mention of an incident that occurred at Winter Quarters will serve to illustrate the confidence the Church leaders had in the subject of our sketch. During a council meeting that was being held there some person reported that he had heard that Charles Lambert was living in Missouri among non-Mormons and would probably lose the faith if indeed he had not already apostatized. President Brigham Young replied immediately, "You need not worry about Charles Lambert. I am willing to answer for all the sins he commits in Missouri." Samuel Turnbow, who was present at the council and afterwards related the incident, said he was so impressed with the remark of Brigham Young and so pleased with his rebuke to the retailer of gossip, that he ever afterwards longed to become acquainted with Charles Lambert. He not only did so at the earliest opportunity, when they met in the Salt Lake Valley, but remained an ardent friend up to the time of his death. President Young's confidence was not misplaced. Charles Lambert's loyalty to the Church and its leaders never wavered. It was on President Young's advice that the Lambert family returned to Missouri again in the Spring of 1848, instead of migrating to Utah that year, as they intended, and so it happened that they did not arrive in Utah until the fall of 1849. On the journey across the plains no member in the large company, which included 100 wagons, too a more active part than did Charles Lambert. When the company was organized he was appointed captain over ten wagons, did his duty as such with zest and set an example to the whole company in the matter of early rising, providing fuel, caring for the animals, etc. While on the plains his shoes gave out and his feet became very sore. Early one morning while he and a companion named Wm. Bateman were out rounding up the stock and the grass was hurting his feet badly, he said as he hobbled along, "I do wish the Lord would send me a pair of shoes." They had not proceeded much farther when he noticed some dark looking object protruding above the grass a short distance ahead. Pointing it out to his companion, he remarked that one of the animals must have lost his bell, and walked along intending to recover it. Imagine his surprise when he discovered as he approached the object that it was not a bell but a pair of new shoes, looking as fresh as if they had just come from the shelf of a store. The sole of one was sunk into the top of the other, so that they would occupy as little space as possible--the shape in which stoga shoes were kept in pairs in a shoe store in that age, before it became the vogue to keep them in paste board boxes. The place in which they were found was so far from a traveled road as to render it highly improbable that they had fallen there from a passing wagon, nor indeed was there any wagon tracts visible in the vicinity of the place. No time was lost in speculation as to how the shoes happened to be there, but Father Lambert jumped to the conclusion that they were there for his special benefit, and exclaimed, "The Lord has sent me some shoes!" His companion, however, put in a counter claim by saying, "One shoe is mine, for I helped find them!" But the shoes proved to be entirely too small for him to wear, while they fit Father Lambert as if they had been made for him. The result was that he retained the undisputed possession of them. Early life in Salt Lake Valley was exceptionally serious. Hard work and long hours were the portion of every one who was able and willing to work, and Charles Lambert was unusually able and more than willing to do his full share. His robust constitution, which for a long time seemed able to withstand anything, in time yielded to the unusual strain, the severe privations and the frequent hardships and exposure to which he was subjected. He contracted inflammatory rheumatism, which frequently affected his eyes and sometimes rendered him almost completely blind, and actually drew his shoulder out of joint, so that for a period of several months he was unable to use his right arm even to dress himself. He was examined by surgeons while thus crippled, who were unanimous in declaring that the shoulder was dislocated, and in urging him to have it set; but he absolutely maintained that he had done nothing to displace the joint, that the Lord knew better than man the nature and cause of his trouble and that he would trust in the Lord to cure him. It may be interesting here to relate how he again obtained the use of his arm. A man by the name of Gallup at that time, (about the year 1853) resided in the 7th ward, where also was the home of the Lambert family. This man though he had a membership in the Church was a rank apostate at heat, and quite active in advocating the doctrines of Gladden Bishop, a notorious dissenter from the Church, and maligning the Church Authorities. Gallup held the office of school trustee in the ward, (an office which in those days was usually filled by appointment of the Bishop or election in a Church meeting and not by vote of the tax payers as in later times) and this afforded him some prestige in circulating among the people his apostate principles. Father Lambert protested to the ward bishopric against such a man being retained as school trustee. As a result, a meeting of the Priesthood of the ward was appointed by the Bishop to consider the matter. When the meeting opened Gallup was informed that his fealty to the Church had been questioned, and was asked to state his feelings. He arose and boldly declared his unbelief in the doctrines of the Church, and then proceeded to say that Joseph Smith was a wicked and adulterous man; he had associated with drunkards, his lot was cast with the hypocrite and unbeliever and he had gone to hell. The assembly listened with astonishment almost with stupefaction to the man's utterances, without apparently any thought of resenting his slanderous imputations, with the exception of one man. Charles Lambert was seated in the opposite side of the room, and a number of benches intervened between him and Gallup, but springing to his feet he leaped over the benches and rushed towards Gallup, crying out as he did so, "I will send you to hell," and raising his right arm, that he had never been able to use for months, was about to deal him a blow with his clenched fist, when Gallup dodged backward to escape from him, and others seized his belligerent assailant to prevent a collision; at the same time a chorus of voices cried out in surprise, "Brother Lambert has recovered the use of his arm!" The meeting ended by Gallup bein deprived of office and also fellowship in the Church by vote of the assembly, and Charles Lambert returned home rejoicing in the use of his arm, which was now free from pain; and Mother Lambert wept for joy when she met him at the door and saw him swinging his arm high above his head and heard him declare it was as good as ever. Though a fiery-tempered man, and hasty to act in the defense of his friends or his principles, he was essentially a man of peace, and his life was an object lesson before his family of patient endurance of bodily ills, perseverance in the midst of obstacles and unwavering fidelity to his religion. Courage is not always best displayed in fighting; generosity not always in ostentations giving; zeal not always in outward show of piety. He had all of these and many other good qualities, but not for public parade. He never shrank from duty however great the danger or exacting the bodily exertion involved. The cry of distress never appealed to him in vain; the needy never had to ask him for aid, for he sought them out and quickly and quietly gave them freely of the best he had. A Timely Warning VISIT TO A VOLCANO--MADAM PELE'S HAIR--NARROW ESCAPE FROM FALLING INTO A VOLCANO. Two "Mormon" Elders--missionaries on the Sandwich Islands--once had occasion to visit that great natural wonder, the Kilauea volcano on the island of Hawaii, which is the largest island of the group. The Kilauea is 4,000 feet above sea-level and is on the side of a mountain, which rises 10,000 feet higher. On the top of this mountain is the master volcano of the Pacific. At the time of the visit mentioned the Kilauea activity was confined to an immense cavity in the center of the crater valley, which is three miles in diameter and sunken two hundred feet below the surface, with black walls surrounding it which could only be descended with the utmost caution. While traversing this black surface, to reach the living lake of molten lava the visitor is liable to break through a blister and imagine he is about to make an involuntary descent into the fiery liquid below until he grasps the surface with his hands and obtains a firmer footing. On reaching the "lake" he looks downward two hundred feet upon a restless moving mass of red hot lava, surging against the rocky sides with such force as to throw masses of lava into the air, there to be caught by heavy gusts of wind and spun out into threads that bear some resemblance to a woman's hair. Indeed it is called "Madam Pele's hair," that is, the hair of "Pele," the fabled goddess of the volcano. On the occasion mentioned curiosity and ambition led the two Elders to walk out to the very edge of the crater in order to look down more directly upon the fantastic display of the red hot mass. One of them even ventured to stand upon a projecting point of rock, veneered over with black and glossy lava, from which vantage point he watched the changes constantly occurring upon the surface of the crater. The glaring red lava sometimes cools very rapidly, and the surface of the crater may change in appearance within a few minutes from a brilliant red to a glossy black. Then within a few minutes a strip of red may appear across the surface, as if it were furrow plowed by some mighty genii, and then extending from this line, as if by magic, the black surface caves in or is overflowed by the fiery liquid below until the whole lake is again an active pulsating mass of red molten lava. As the beholder views this impressive spectacle he is apt to yield to a feeling of fascination, until he contemplates the Power that controls the mighty forces of nature of which that before him is only a slight exhibition, when a feeling of awe and sense of his own insignificance overwhelms him. He realizes how utterly impotent he would be if left to contend with such forces, and is impressed with the incomparable majesty and greatness of that Being who controls, operates and holds in check the forces of nature, and feels like exclaiming as one of old "What is man, that thou art mindful of him?" While the two Elders stood upon the brink of the volcano absorbed in thought a sudden feeling came over the one who occupied the position upon the projecting rock that he remove therefrom, and he immediately acted upon it by walking back to where his companion stood, a few feet distant. He had scarcely vacated the projecting point when it split off from the mainland and dropped into the seething mass below. An instant's delay in acting upon the admonition that came to him would have meant certain death in a most shocking form. The volcano no longer had any attraction for him; on the contrary, he felt impelled to hurry away from the scene; he did so with a fervent feeling of gratitude to the Lord for the presence of the monitor that prompted him in time to enable him to escape from the horrible death that menaced him. H. H. C. One of Nature's Gentlemen FINE SPECIMEN OF MAORI--EFFECT OF THE GOSPEL UPON HIM--HIS EXCELLENT FAMILY. "Piripi" (Philip in English) Te Maari, the subject of this sketch, was one of the first Maoris to embrace the Gospel in New Zealand, when the Elders opened up the work there in 1882. Truly Philip was one of nature's noblemen. He stood six-foot-one in his stockings; was as straight as an arrow; was handsome and, before his death in 1897, he became almost white; his hair and beard were as white as snow and always kept neatly trimmed. He had a very stately walk, and on seeing him approach one would intuitively stand erect and throw his shoulders back. His face wore a smile that captivated and drew men and children alike to him. He was a leader among men, not alone among his own people, but among Europeans, with whom he mingled and had dealings; all learned to know his worth and that he was a man far above the average in knowledge and goodness. He was chosen by the English government and by his own people to represent the Maoris in the Colonial Government. He also held many other positions of honor and trust among his people and the whites. He was possessed of considerable wealth, and owned a city and a country home, where he entertained many people, sometimes members of the nobility, who were on business for the Government. A most praiseworthy fact is that the poorest of the poor were just as welcome under his roof as the wealthy were. All were treated alike. His home life was simple. He was most devoted to his wife and children. He loved to take them to his country home and spend his spare time with them in the woods, the fields and in the mountains, where all nature smiled on them. He felt that he could get closer to his boys and girls there and teach them the lesson of life more effectually than in the city, where he was kept so busy with affairs of the Government and native officials. He had seven sons and two daughters. At the death of his beloved wife he mourned full seventy days--an old Israelitish custom. At the opening of the Gospel in Maoridom, in 1882, this man had never heard of "Mormonism." He was surrounded by worldly friends--both white and native--and possessed of wealth and lands. With these surroundings followed banqueting, games, and English horse races. He owned several very fine race horses. With all these temptations he lived a good and pure life. He however, as was the custom of the country, was a user of tobacco. This he was very fond of. The class of people he entertained at his home frequently indulged in the use of intoxicants; but these "Piripi" never tasted. He attended the Episcopalian church, but always felt that there was something lacking, and he was looking for something to satisfy his spirit. The manner in which he became acquainted with the Gospel was related by him to the writer in substance as follows: "Two strange men came to our home. They were unheralded by any pomp or display. They were not so much as dressed in the ordinary gown and tall hat worn by our preachers. They were clothed in very plain, but exceptionally clean clothing. There was something very different about them from our ministers. We had been in the habit of building homes for our preachers, and fed them a little better than the ordinary folks; but when these things were offered to these two preachers from a strange land--the "land of the rising sun"--America, they said: 'No, we are your fellow servants, we are here to do you service, your superiors. Let us eat with you, and of what you eat.' "Imagine our amazement--preachers eating out of a common family dish, and with natives too! They had with them a new book, which they explained was the history of my people before they came to this land. They read portions of it to us and explained that the people of whom it spoke had lived and died in the great land to the east--the 'land of the rising sun'. We had been told by one of our native seers that the true Gospel of the Lord would be brought to the Maoris, by white men, who would come from 'the land of the rising sun.' These men were very humble, and would not accept any of our lands, as pay; nor did they meddle with our women, but spent day and night in preaching and teaching us. We soon accepted the Gospel, and can not tell you half our joy and how the Holy Spirit was poured out upon us. And to know that we really were of the House of Israel. Why this alone brought joy unspeakable to our souls. We received that long-looked for something that we had before lacked." "But now," said Piripi, "came the hardest task of all. They told us the good news, that we had a right to the Priesthood, and could act as ministers to our people. They were instructed to organize a branch among us; and that, should we qualify ourselves, the authority would be given us to be spiritual leaders among our kindred. We must lay aside the use of tobacco and we must not gamble nor race horses. They did not require us to 'sign the pledge' nor don the 'blue ribbon.' They were to be gone a month, and during this time we were to consider, and fast and pray and ask the Lord to help us decide. "O, friends I will never forget my feelings. Had our other ministers requested that we conform to this ruling we would not have done so. There was not the comfort there to lead us to make sacrifices. I dearly loved my tobacco, and would have parted with all my wealth and lands rather than forsake the pipe. I did get so much good--comfort--out of it; and my blooded race horses were the pride of the land. But this new information--that 'we were of Israel' and might be ministers to our kindred--was a blessing not to be refused. They said, 'pray, fast and ask the Great Spirit to help you to decide.' "I took my pipe and tobacco and left my home early on the morning that the Elders took their departure. Reaching a little plateau up in the hills, I found a huge rock. I sat down by it and cut up my tobacco and filled my pipe full, then took out some matches and placed them all on top of the stone. Then I stepped back a few paces. I looked at them and said to myself: 'There,' pointing to the things on the rock, 'is the devil, and there,' pointing away up the valley and over the hills in the direction of the Elders, 'is the Priesthood. Which shall I obey, God or the Devil?' Then I went to the opposite side of the rock and prayed for help. When I returned I had decided. I said, 'I will not smoke my pipe again.' Then I took a stone and broke the pipe into fragments. On the second and third days I can not tell the trials through which I went, and how I was tempted. By reason of the fasting and denying myself tobacco I became deathly sick, and on the third day, something suggested to me that my oath was that I would not smoke my pipe again, but that I did not say 'I will not use tobacco again.' 'Piripi, try a cigarette; it is the going without a smoke that makes you so ill.' I yielded and smoked two, but I did not improve, so I said, 'I will never use tobacco again in any form. Old Satan is trying to cheat me out of the Priesthood that rightfully belongs to me.' When the Elders returned I had--by the help of the Lord--conquered, and was prepared to receive the blessings that had been promised." Later this good man disposed of all of his race horses, and worked for the uplift of his people, and died as he lived--true to the faith. A most remarkable thing is that all of his children followed in his footsteps, and are now leading pillars in the Church. He assisted in proof-reading the Book of Mormon when it was translated into his language. He died in 1897. His life was an inspiration to all who knew him. What he did in the matter of controlling his appetite, and the comfort he experienced as a result, should encourage others to try to do so. L. G. H. Praying to Death ATTEMPT OF HAWAIIAN PRIEST TO PRAY MORMON ELDER TO DEATH--HIS FAILURE AND HAWAIIAN DISCOMFITURE Praying to death is an old practice among the Hawaiians, that prevailed in former times more than at the present day. How successful it was I am not prepared to say. I know that it proved a failure when an attempt was made to exercise it upon me over thirty years ago. An offense, intentional or unintentional (it made no special difference which) being given, revenge was at once sought to be inflicted upon the offender without the shedding of blood. I suppose success was attained oftener when the party under anathema knew or heard of what was going on against him. The attempt against me was so secretly kept from my knowledge that I knew of no such project against me until the affair was settled in court. The episode developed, in the following way: I had leased a tract of rush, swampy land in Crater Valley, consisting of about fifty acres to a Chinaman for the cultivation of rice. Within the boundaries of this tract was an old "loi" of about a half acre which in former years had been devoted to the growing of kalo roots, from which poi is made. When the Chinamen began work on this loi with their big hoes two native women with native men came with a din and noise such as only Chinamen and Hawaiians can make and drove the Chinamen off. I was in Honolulu at the time. On returning Kupau, a noted lawyer for the konehike, (employed to watch and see that the Chinamen did not trespass upon the land) came to me and informed me of the fiasco, and was anxious to know what could be done to prevent strife. I advised that he muster all the Chinamen he could and divide them into four squads; then place one squad or division at each corner of the land which the natives were contesting for, and have them go to work. If the natives should come and drive them from one corner of the land, let the Chinamen proceed to another corner and take the place of the Chinamen stationed there, who would in turn supplant the next squad until the fourth squad should take the place of those just ousted by the natives, and resume work until they in turn were driven off. In this way the Chinamen could keep alternating all day if necessary. My policy was to limit the contest if possible to the natives and Chinamen, and if litigation had to be resorted to I preferred to defend rather than prosecute. The plan worked, and after half a day of intense noise, the echo of which was wafted through the mountains, the natives planted a suit against me as the "konehike" for ejectment. In connection with the planting of the lawsuit, the two women went and secured the services of a "Kahunapule" --a priest of the ancient order. This priest sacrificed black pigs and chickens and went through with his incantations while he feasted on pork and fowls for three weeks previous to the trial. The last act which the two contesting women were instructed to do before the trial was to express great love and respect for me, but they were to heap anathemas on Kupau, the attorney. They did meet me in a street in the city of Honolulu as I was on my way to the court house. I may here add that the purpose of the kahunapule and the meeting of the two women were not understood by me until after the trial was over and the jury, after being out two hours, came in with a verdict in my favor. During these two hours I sat in the center of the courtroom with my head resting on my hand. In the hall way of the courtroom sat ten or fifteen members of our Church, intensely interested in and anxious as to what the verdict should be. As I refused to go to lunch with the sheriff the natives believed I was praying during the two hours the jury was out, for they knew of the kahunapule though I did not, and they wanted to see which God would prove to be the more powerful. When the jury came in and announced the verdict every Church member gathered around me with expressions of "aloha" far to exceed what the two women had manifested to me on the street, although that was so public I felt ashamed. The two women left the courtroom and repaired to their Kahunapule, moaning and lamenting as they traversed the streets of Honolulu. As the accusers departed my people informed me for the first time of the action of the kahunapule and told how anxiously they had awaited the result. They remarked "we watched you during the two hours the jury were out and believed you were praying to God." At the time of the occurrence of the court proceedings my wife and I were in Honolulu ready to take the next steamer for San Francisco. Thirty-three years have passed since then, and I am still alive, notwithstanding the efforts to pray me to death. H. H. C. [Transcriber's Note: Misprints or misspellings in the text have been corrected, or are otherwise as they appear in the book. Changes include: Prophet, Massacre, unusual, following, ridicule, thereafter, missionary, displayed, concerned, repudiated, although, inmates, bishop, presume, Colonel, murderous, without, wilderness, Millard and scientific.] 
45464	----	http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. Special thanks to Elissa Nysetvold and Ryan Ricks for proofreading. THE MORMON DOCTRINE OF DEITY THE ROBERTS-VAN DER DONCKT DISCUSSION TO WHICH IS ADDED A DISCOURSE JESUS CHRIST: THE REVELATION OF GOD BY B. H. ROBERTS. ALSO A COLLECTION OF AUTHORITATIVE MORMON UTTERANCES ON THE BEING AND NATURE OF GOD. "It is the first principle of the Gospel to know for a certainty the character of God; and to know that we may converse with him as one man converses with another."--Joseph Smith. "He who possesses a knowledge of God, and a knowledge of man, will not easily commit sin."--Talmud. Salt Lake City, Utah. 1903. PREFACE. In nothing have men so far departed from revealed truth as in their conceptions of God. Therefore, when it pleased the Lord in these last days to open again direct communication with men, by a new dispensation of the gospel, it is not surprising that the very first revelation given was one that revealed himself and his Son Jesus Christ. A revelation which not only made known the _being_ of God, but the _kind_ of a being he is. The Prophet Joseph Smith, in his account of his first great revelation, declares that he saw "two personages," resembling each other in form and features, but whose brightness and glory defied all description. One of these personages addressed the prophet and said, as he pointed to the other-- "_This is my beloved Son, hear him_." This was the revelation with which the work of God in the last days began. The revelation of God, the Father; and of God, the Son. They were seen to be two distinct personages. They were like men in form; but infinitely more glorious in appearance, because perfect and divine. The Old Testament truth was reaffirmed by this revelation--"God created man in his own image, in the image of God created he him." Also the truth of the New Testament was reaffirmed--Jesus Christ was shown to be the express image of the Father's person, hence God, the Father, was in form like the Man, Christ Jesus, who is also called "the Son of Man." Again the Old Testament truth was revealed--"The _Gods_ said let _us_ make man in _our_ image, and in _our_ likeness." That is, more than _one_ God was engaged in the work of creation. Also the truth of the New Testament was again reaffirmed--the Father and the Son are seen to be two separate and distinct persons or individuals; hence the Godhead is plural, a council, consisting of three distinct persons, as shown at the baptism of Jesus, and throughout the conversations and discourses of Jesus and his inspired apostles. All this, coming so sharply in conflict with the ideas of an apostate Christendom which had rejected the plain anthropomorphism of the Old and New Testament revelations of God; also the scriptural doctrine of a plurality of Gods, for a false philosophy-created God, immaterial and passionless--all this, I say, could not fail to provoke controversy; for the revelation given to Joseph Smith challenged the truth of the conception of God held by the modern world-pagan, Jew, Mohammedan and Christian alike. It was not to be expected, then, that controversy could be avoided, though it has been the policy of the Elders of the Church to avoid debate as far as possible--debate which so often means contention, a mere bandying of words--and have trusted in the reaffirmation of the old truths of revelation, accompanied by a humble testimony of their divinity, to spread abroad a knowledge of the true God. Still, controversy, I repeat could not always be avoided. From the beginning, "Mormon" views of Deity have been assailed. They have been denounced as "awful blasphemy;" "soul destroying;" "the lowest kind of materialism;" "destructive of all truly religious sentiment;" "the worst form of pantheism;" "the crudest possible conception of God;" "absolutely incompatible with spirituality;" "worse than the basest forms of idolatry." These are a few of the phrases in which "Mormon" views of Deity have been described. Defense against these attacks has been rendered necessary from time to time; and whenever Elders of the Church of Jesus Christ of Latter-day Saints have entered into discussions on the subject of Deity, they have not failed to make it clear that the scriptures sustained their doctrine, although they may not always have been successful in stopping the denunciations, sarcasm, and ridicule of their opponents. This, however, is matter of small moment, since making clear the truth is the object of discussion, not superior strength in denunciation, bitterness in invective, keenness in sarcasm, or subtilty in ridicule. In the winter and summer of 1901, unusual interest was awakened in "Mormon" views of Deity, in consequence of a series of lectures on the subject delivered by a prominent sectarian minister of Salt Lake City, and other discourses delivered before sectarian conventions of one kind or another held during the summer months of the year named. Now it so happened that for that same year the General Board of the Young Men's Improvement Associations of the Church of Jesus Christ of Latter-day Saints had planned a course of theological study involving consideration of this same subject--the being and nature of God; therefore, when the Mutual Improvement Associations of the Salt Lake Stake of Zion met in conference on the 18th of August of that year, and the writer was invited to deliver an address at one of the sessions of the conference, the time to him seemed opportune to set forth as clearly as might be the doctrine of the Church of Christ as to God. Accordingly the discourse, which makes chapter one in this book, was delivered. The discourse attracted some considerable attention, being published both in the _Deseret News_ and _Improvement Era_: in the latter publication, in revised form. Through a copy of this magazine the discourse fell into the hands of the Reverend C. Van Der Donckt, of Pocatello, Idaho, a priest of the Roman Catholic Church; and he wrote a Reply to it, which by the courtesy of the editors of the _Improvement Era_ was published in that magazine, and now appears as chapter two in this work. It was very generally conceded that Rev. Van Der Donckt's Reply was an able paper--a view in which I most heartily concur; and it had the additional merit of being free from offensive personalities or any indulgence in ridicule or sarcasms of those principles which the gentleman sought to controvert. Some were of opinion that the Rev. gentleman's argument could not be successfully answered. This was a view in which I did not concur; for however unequal my skill in debate might be as compared with that of the Rev. gentleman of the Catholic Church, I had, and have now, supreme confidence in the truth of the doctrines I believe and advocate; and I was sure this advantage of having the truth would more than outweigh any want of skill in controversy on my part. In this confidence the Rejoinder was written and published in the _Improvement Era_, and now appears as chapter three in this work. How successfully the Rejoinder meets the criticism upon our doctrines by the Rev. gentleman who wrote the Reply, will, of course, be determined by the individual reader. The discourse with which this controversy begins appears in chapter one as it did in the _Era_; unchanged except by the enlargement of a quotation or two from Dr. Draper's works, and Sir Robert Ball's writings, and the addition of one or two notes, with here and there a mere verbal change which in no way affects the thought or argument of the discourse, as I recognize the fact that any alteration which would change the argument or introduce new matter in the discourse, would be unfair to Mr. Van Der Donckt. The Rev. gentleman's Reply is, of course, exactly as it appeared in the _Improvement Era_ for August and September, 1902. In the Rejoinder I have felt more at liberty, and therefore have made some few changes in the arrangement of paragraphs, and have here and there strengthened the argument, though even in this division of the discussion the changes in the _Era_ copy are but slight. In chapter four I publish another discourse--_Jesus Christ: the Revelation of God_, which I trust will emphasize and render even more clear than my first discourse the belief of the Church that Jesus Christ is the complete and perfect revelation of God;--that such as Jesus Christ is, God is. In chapters five, six, seven and eight is a collection of utterances from our sacred scriptures, and from some of the prophets in the Church, on the doctrine of Deity, which I may say without reserve will be found extremely valuable to the student of this great subject; and these passages are so arranged as to make clear the fact that our doctrines on the subject of Deity are today what they have been from the commencement; and while there may have been an unfolding of the doctrines, an enlargement of our understanding of them, there is nothing in our doctrines on Deity today but what was germinally present in that first great revelation received by the Prophet Joseph Smith, in which God made himself known once more to a prophet, who knew him, as Moses did, face to face--as a man knows his friend. B. H. Roberts. Salt Lake City, December, 1903. CONTENTS. CHAPTER I. THE "MORMON" DOCTRINE OF DEITY. Form of God. The Oneness of God. The Plurality of Gods. The Future Possibilities of Man. CHAPTER II. REPLY TO ELDER ROBERTS' "MORMON" VIEW OF DEITY, BY REV. C. VAN DER DONCKT, OF THE CATHOLIC CHURCH, POCATELLO, IDAHO. Philosophical Proofs of God's Simplicity or Spirituality. Man Can Never Become as God. The Unity of God. CHAPTER III. A REJOINDER TO REV. C. VAN DER DONCKT'S REPLY. The Form of God. Of God Being Invisible. Of the Incarnation of the Son of God. Mr. Van Der Donckt's "Philosophical Proofs" of the Form and Nature of God. Of Mr. Van Der Donckt's Premise. Of the Doctrine of God's "Simplicity" Being of Pagan Rather than of Christian Origin. Of Jesus Christ Being Both Premise and Argument Against Mr. Van Der Donckt's Philosophical Argument. More of Mr. Van Der Donckt's "Philosophy." Mr. Van Der Donckt's Contrast Between Man and God. "Behold, the Man has Become as One of Us." Of the Unity of God. Of the Father Alone Being God. Of the Oneness of the Father, Son and Holy Ghost. Is it Physical Identity? Of the Lord our God Being One God. Of our Revelations From God Being Local. Of God Being One in a Generic Sense. Of God, the Spirit of the Gods. Concluding Reflections. CHAPTER IV. JESUS CHRIST: THE REVELATION OF GOD Beliefs in India and Egypt. The Religion of China. Religion in Northern Europe. Gods of the Greeks and Romans. Epicureans. The Stoics. The Jews. God Revealed to the World in the Person of Jesus Christ. Evidence of Christ's Divinity from the Scriptures. Jesus Christ is called God in the Scriptures. Jesus Declares Himself to be God, the Son of God. Jesus Christ to be Worshiped, Hence God. Jesus Christ Equal with God the Father, Hence God. The Character of God Revealed in the Life of Jesus Christ. The Humility of God. The Obedience of God. The Patience of God Under Temptation. The Compassion and Impartiality of God. God's Treatment of Sinners. The Severity of God. God Completely Revealed Through Christ. CHAPTER V. A COLLECTION OF PASSAGES FROM "MORMON" WORKS, SETTING FORTH "MORMON" VIEWS OF DEITY. The Father and the Son are Represented as Distinct Persons, and also as being in the Form of Men, in the First Vision of the Prophet of the New Dispensation. The Doctrine of the Godhead According to the Book of Mormon. The Doctrines of the Godhead and Man According to the Book of Abraham. The Godhead According to the Doctrine and Covenants. The "Mormon" Doctrine of Deity as Set Forth in the Discourses of the Prophet Joseph Smith and Early Church Publications. The King Follett Sermon, April 7, 1844. The Discourse of June 16, 1844. Use of the word Elohim. Omnipresence of God. CHAPTER VI. THE PROPHET JOSEPH SMITH'S VIEWS IN RELATION TO MAN AND THE PRIESTHOOD. Adam and His Relation to the Inhabitants of the Earth. The Living God. Materiality. CHAPTER VII. DISCOURSES ON DEITY AND MAN. I. President Brigham Young. II. Elder Orson Pratt. CHAPTER VIII. "I KNOW THAT MY REDEEMER LIVES." President Joseph F. Smith on the "Mormon" Doctrine of Deity. Gift of the Holy Ghost. Jesus the Father of this World. Glorious Possibilities of Man. Man to Become Like Christ. Personal Testimony. THE "MORMON" DOCTRINE OF DEITY.[A] [Footnote A: A lecture originally delivered before the conference of the Mutual Improvement Associations of the Salt Lake Stake of Zion, August 18, 1901.] CHAPTER I. I. FORM OF GOD. MY brethren and sisters, there are two things which conjoin to make this conference of the Young Men's and Young Women's Improvement Associations of Salt Lake Stake of Zion an interesting occasion. One is the approaching working season of the Young Men's Associations. They will this winter take up a course of study in "Mormon" doctrine--the first principles of the Gospel, or at least, some of those principles; and a large division of the Manual which has been prepared for their use will deal with the subject of the Godhead. For this reason I thought the time opportune to call attention to some of the doctrinal features pertaining to this subject. The Prophet Joseph Smith made this important statement: "It is the first principle of the Gospel to know for a certainty the character of God;" then he added something which to some ears is a little offensive--"and to know that we may converse with him, as one man converses with another." On the same occasion, he also said: "God himself was once as we are now, and is an exalted man, and sits enthroned in yonder heavens.[A]" Since, then, to know the character of God is one of the first principles of the Gospel, the subject of the Godhead is given a prominent place in the Manual for our Young Men's Associations during the coming season. This is one thing which makes this conference an interesting occasion. [Footnote A: History of Joseph Smith: _Millennial Star_, Vol. xxiii, p. 246.] Another thing which contributes to the interest of this conference, and also to this subject of the Godhead, is the attention which of late has been given to what is called the "Mormon view of God" by sectarian ministers among us. The interest found expression in a course of lectures during the past few months by one of the prominent ministers of Salt Lake City,[A] and also in a discourse delivered by another minister before the Teachers' association of the Utah Presbytery,[B] in which certain strictures were offered concerning our doctrine of God. It will perhaps be well to read the report of what in substance was said on that occasion by the reverend gentleman who thought proper to take up this subject before that association. I read from the synopsis of his discourse published in one of the morning papers: [Footnote A: This was Rev. Alfred H. Henry, Pastor First M. B. Church.] [Footnote B: This was Dr. Paden of the Presbyterian church, August 16, 1901.] At this point Dr. Paden made his address, first taking up some of the standard writings on "Mormon" doctrine and reading from them the ideas of God as incorporated in the "Mormon" faith. He read from the Catechism in relation to the Godhead, wherein it is stated that there are not only more Gods than one, but that God is a being of parts, with a body like that of a man. He then read from the Doctrine and Covenants, where it is stated that the words of the priesthood are the words of God. After calling attention to the material view of God as set forth in these teachings, the speaker said that he thought he could see a tendency towards a more spiritual idea of God among the younger and more enlightened members of the dominant church, and noticed this in the writings of Dr. Talmage especially. Referring to the Adam-God idea, the speaker said that he had not investigated it much, but thought that the "Mormon" Church was ashamed of such an idea. He placed special stress on the idea that when men attempted to give God a human form they fashioned him after their own weaknesses and frailties. A carnal man, he said, had a carnal God, and a spiritual man a spiritual God. The teaching of a material God, said he, and of a plurality of Gods, I think is heathenish. The material conception of God is the crudest possible conception. I take it that we may classify under three heads the complaints here made against us with reference to the doctrine of Deity. First, we believe that God is a being with a body in form like man's; that he possesses body, parts and passions; that in a word, God is an exalted, perfected man. Second, we believe in a plurality of Gods. Third, we believe that somewhere and some time in the ages to come, through development, through enlargement, through purification until perfection is attained, man at last, may become like God--a God. I think these three complaints may be said to cover the whole ground of what our reverend critics regard as our error in doctrine on the subject of Deity. The task before me, on this occasion, is to take this subject and present to you what in reality the Church of Jesus Christ of Latter day Saints teaches with reference to the Godhead. Very naturally, one stands in awe of the subject, so large it is, and so sacred it is. One can only approach it with feelings of reverential awe, and with a deep sense of his own inability to grasp the truth and make it plain to the understandings of men. In the presence of such a task, one feels like invoking the powers divine to aid him in his undertaking; and paraphrasing Milton a little, one could well cry aloud, what in me is dark, illumine; what low, raise and support, that to the height of this great argument I may justify to men the faith we hold of God. Here let me say that we are dependent upon that which God has been pleased to reveal concerning himself for what we know of him. Today, as in olden times, man cannot by searching find out God.[A] While it is true that in a certain sense the heavens declare his glory, and the firmament showeth his handiwork, and proclaim to some extent his eternal power and Godhead, yet nothing absolutely definite with respect of God may be learned from those works of nature. I will narrow the field still more, and say that such conceptions of God as we entertain must be in harmony with the doctrines of the New Testament on this subject; for accepting as we do, the New Testament as the word of God--at least, as part of it--any modern revelation which we may claim to possess must be in harmony with that revelation. Consequently, on this occasion, all we have to do is to consider the New Testament doctrine with reference to the Godhead. This, I believe, will simplify our task. [Footnote A: Job ii:7.] Start we then with the teachings of the Lord Jesus Christ. It is to be observed in passing that Jesus himself came with no abstract definition of God. Nowhere in his teachings can you find any argument about the existence of God. That he takes for granted; assumes as true; and from that basis proceeds as a teacher of men. Nay more; he claims God as his Father. It is not necessary to quote texts in proof of this statement; the New Testament is replete with declarations of that character. What may be of more importance for us at the present moment is to call attention to the fact that God himself also acknowledged the relationship which Jesus claimed. Most emphatically did he do so on the memorable occasion of the baptism of Jesus in the river Jordan. You remember how the scriptures, according to Matthew, tell us that as Jesus came up out of the water from his baptism, the heavens were opened, and the Spirit of God descended like a dove upon him; and at the same moment, out of the stillness came the voice of God, saying, "This is my beloved Son, in whom I am well pleased." On another occasion the Father acknowledges the relationship--at the transfiguration of Jesus in the mount, in the presence of three of his apostles, Peter and James and John, and the angels Moses and Elias. The company was overshadowed by a glorious light, and the voice of God was heard to say of Jesus, "This is my beloved Son; hear him." Of this the apostles in subsequent years testified, and we have on record their testimony. So that the existence of God the Father, and the relationship of Jesus to him, is most clearly shown in these scriptures. But Jesus himself claimed to be the Son of God, and in this connection there is clearly claimed for him divinity, that is to say, Godship. Let me read to you a direct passage upon that subject; it is to be found in the gospel according to St. John, and reads as follows: In the beginning was the Word, and the Word was with God, and the Word was God. * * * And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the inly begotten of the Father) full of grace and truth.[A] [Footnote A: John 1.] The identity between Jesus of Nazareth--"the Word made flesh"--and the "Word" that was "with God from the beginning," and that "was God," is so clear that it cannot possibly be doubted. So the Son is God, as well as the Father is God. Other evidences go to establish the fact that Jesus had the Godlike power of creation. In the very passage I have just read, it is said: All things were made by him [that is, by the Word, who is Jesus]; and without him was not anything made that was made. In him was life; and the life was the light of men.[A] [Footnote A: Verses 3, 4.] One other scripture of like import, but perhaps even more emphatic than the foregoing, is that saying of Paul's in the epistle to the Hebrews: God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds.[A] [Footnote A: Heb. 1:1-3.] Not only one world, but many "worlds," for the word is used in the plural So that we find that the Son of God was God the Father's agent in the work of creation, and that under the Father's direction he created many worlds. There can be no question then as to the divinity, the Godship, of Jesus of Nazareth, since he is not only God the Son, but God the Creator also--of course under the direction of the Father. Again, the Holy Ghost is spoken of in the scriptures as God. I think, perchance, the clearest verification of that statement is to be found in connection with the circumstance of Ananias and his wife attempting to deceive the apostles with reference to the price for which they had sold a certain parcel of land they owned, which price they proposed putting into the common fund of the Church; but selfishness asserted itself, and they concluded to lie as to the price of the land, and only consecrate a part to the common fund It was an attempt to get credit for a full consecration of what they possessed, on what was a partial dedication of their goods. They proposed to live a lie, and to tell one if necessary to cover the lie they proposed to live. When Ananias stood in the presence of the apostles, Peter put this very pointed question to him: "Why hath Satan filled thine heart to lie to the Holy Ghost?" * * * "Thou hast not lied unto men, but unto God."[A] To lie to the Holy Ghost is to lie to God, because the Holy Ghost is God. And frequently in the Scriptures the Holy Spirit is spoken of in this way. [Footnote A: Acts 5.] These three, the Father, Son, and the Holy Ghost, it is true, are spoken of in the most definite manner as being God; but the distinction of one from the other is also clearly marked in the scriptures. Take that circumstance to which I have already alluded--the baptism of Jesus. There we may see the three distinct personalities most clearly. The Son coming up out of the water from his baptism; the heavens opening and the Holy Spirit descending upon him; while out of heaven the voice of God is heard saying, "This is my beloved Son, in whom I am well pleased." Here three Gods are distinctly apparent. They are seen to be distinct from each other. They appear simultaneously, not as one, but as three, each one doing a different thing, so that however completely they may be one in spirit, in purpose, in will, they are clearly distinct as persons--as individuals. In several instances in the scriptures these three personages are accorded equal dignity in the Godhead. An example is found in the commission which Jesus gave to his disciples after his resurrection, when he sent them out into the world to preach the gospel to all nations. He stood in the presence of the eleven, and said: All power is given unto me in heaven and in earth. Go ye, therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.[A] [Footnote A: Matt. 28:18-20.] Each of the three is here given equal dignity in the Godhead. Again, in the apostolic benediction: May the grace of our Lord Jesus Christ, the love of God, and the communion of the Holy Ghost be with you all. In one particular, at least, Jesus came very nearly exalting the Holy Ghost to a seeming superiority over the other personages in the Godhead; for he said: All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of Man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.[A] [Footnote A: Matt. 12:31,32.] I take it, however, that this seeming superior dignity accorded to the Holy Ghost by the Son of God, is owing to the nature of the third personage in the Trinity, and the kind of testimony he can impart unto the soul of man because of his being a personage of spirit--a testimony that is better than the seeing of the eye, more sure than the hearing of the ear, because it is spirit testifying to spirit--soul communing with soul--it is the soul of God imparting to the soul of man; and if men, after receiving that Witness from God shall blaspheme against him, farewell hope of forgiveness for such a sin, in this world or in the world to come! These three personages then are of equal dignity in the Godhead, according to the teachings of the New Testament, which teachings, I pray you keep in mind, we most heartily accept. This simple Christian teaching respecting the Godhead, gave birth to what in ecclesiastical history is called "The Apostles' Creed." A vague tradition hath it that before the Apostles dispersed to go into the world to preach the gospel they formulated a creed with respect of the Church's belief in God. Whether that tradition be true or not, I do not know, and for matter of that, it makes little difference. Suffice it to say that the so-called "Apostles' Creed," for two centuries expressed the faith of the early Christians upon the question of God. It stands as follows: I believe in God, the Father, Almighty; and in Jesus Christ, his only Begotten Son, our Lord, who was born of the Virgin Mary by the Holy Ghost, was crucified under Pontius Pilate, buried, arose from the dead on the third day, ascended to the heavens, and sits at the right hand of the Father, whence he will come, to judge the living and the dead; and in the Holy Ghost. This was the first formulated Christian creed upon the subject of the Godhead, so far as known; and the ancient saints were content to allow this expression of their belief to excite their reverence without arousing their curiosity as to the nature of God. Happy, perhaps, for this world, certainly it would have contributed to the honor of ecclesiastical history, had this simple formula of the New Testament doctrine respecting God been allowed to stand sufficient until it should please God to raise the curtain yet a little more and give definite revelation with respect of himself and especially of his own nature. But this did not satisfy the so-called Christians at the close of the third and the beginning of the fourth century. By a succession of most bitter and cruel persecutions, the great, strong characters among the Christians by that time had been stricken down; and, as some of our historians record it, only weak and timorous men were left in the church to grapple with the rising power of "science, falsely so-called."[A] For a long time the paganization of the Christian religion had been going on. The men who esteemed themselves to be philosophers must needs corrupt the simple truth of the "Apostles' Creed" respecting the three persons of the Godhead, by the false philosophies of the orient, and the idle speculations of the Greeks; until this simple expression of Christian faith in God was changed from what we find it in the "Apostle's Creed" to the "Athanasian Creed," and those vain philosophizings and definitions which have grown out of it, and which reduce the dignity of the Godhead to a mere vacuum--to a "being" impersonal, incorporeal, without body, without parts, without passions; and I might add also, without sense or reason or any attribute--an absolute nonentity, which they placed in the seat of God, and attempted to confer upon this conception divine powers, clothe it with divine attributes, and give it title, knee and adoration--in a word, divine honors! [Footnote A: See Mosheim's Eccl. Hist. Cent. iv. bk. ii, ch. i, (note.)] Let us now consider the form of God. In those scriptures which take us back to the days of creation, when God created the earth and all things therein--God is represented as saying to someone: Let us make man in our image, after our likeness. * * * So God created man in his own image, in the image of God created he him, male and female created he them. Now, if that were untouched by "philosophy," I think it would not be difficult to understand. Man was created in the image and likeness of God. What idea does this language convey to the mind of man, except that man, when his creation was completed, stood forth the counterpart of God in form? But our philosophers have not been willing to let it stand so. They will not have God limited to any form. They will not have him prescribed by the extensions of his person to some line or other of limitation. No; he must needs be in his person, as well as in mind or spirit, all-pervading, filling the universe, with a center nowhere, with a circumference everywhere. We must expand the person of God out until it fills the universe. And so they tell us that this plain, simple, straightforward language of Moses, which says that man was created in the image of God--and which everybody can understand--means, not the image of God's personality, but God's "moral image!" Man was created in the "moral image" of God, they say. It is rather refreshing in the midst of so much nonsense that is uttered upon this subject, in order to hide the truth and perpetuate the false notions of a paganized Christianity, to find now and then a Christian scholar who rises out of the vagaries of modern Christianity and proclaims the straightforward truth. Let me read to you the words of such an one--the Rev Dr. Charles A. Briggs; and this note will be found in the Manual that your Improvement Associations will use the coming winter. It may be said, of course, by our Presbyterian friends, that Dr. Briggs is a heretic; that he has been cast out of their church. Grant it; but with open arms, he has been received by the Episcopal church, and ordained into its priesthood; and has an influence that is considerable in the Christian world, notwithstanding the door of the Presbyterian church was shut in his face. But however heretical Dr. Briggs' opinions may be considered by his former Presbyterian brethren, his scholarship at least cannot be challenged. Speaking of man being formed in the image and likeness of God, he says: Some theologians refer the form to the higher nature of man [that is, to that "moral image" in likeness of which it is supposed man was created]; but there is nothing in the text or context to suggest such an interpretation. The context urges us to think of the entire man as distinguished from the lower forms of creation,--that which is essential to man, and may be communicated by descent to his seed.--The bodily form cannot be excluded from the representation.[A] [Footnote A: Messianic Prophecy, p. 70.] I say it is rather refreshing to hear one speak like that whose scholarship, at least, is above all question. And yet still another voice; and this time from one who stands high in scientific circles, one who has written a work on the "Harmony of the Bible and Science," which is a most valuable contribution to that branch of literature. The gentleman I speak of is a Fellow of the Royal Astronomical Society, and principal of the College at Highbury New Park, England. On this subject of man being created in the image of God, he says: I think the statement that man was made in the Divine image is intended to be more literal than we generally suppose; for judging from what we read throughout the scriptures, it seems very clear that our Lord, as well as the angels, had a bodily form similar to that of man, only far more spiritual and far more glorious; but which, however, is invisible to man unless special capabilities of sight are given him, like that experienced by Elisha's servant when, in answer to the prophet's prayer, he saw the heavenly hosts surrounding the city of Dothan. After discussing this question at some length, and bringing to bear upon it numerous Biblical illustrations, this celebrated man--Dr. Samuel Kinns--whose scientific and scholarly standing I have already referred to, speaks of the effect of this belief upon man, and thus concludes his statement on that head: I am sure if a man would only consider a little more the divinity of his human form, and would remember that God has indeed created him in his own image, the thought would so elevate and refine him that he would feel it his duty to glorify God in his body as well as in his spirit. But, as a matter of fact, I care not a fig for the statements of either learned divines or scientists on this subject; for the reason that we have higher and better authority to which we can appeal--the scriptures. And here I pass by that marvelous appearance of God unto Abraham in the plains of Mamre, when three "men" came into his tent, one of whom was the Lord, who conversed with him, and partook of his hospitality, and disclosed to him his intention with reference to the destruction of Sodom and Gomorrah.[A] [Footnote A: Gen. 18.] I pass by also that marvelous revelation of God to Joshua, when Joshua drew near to Jericho and saw a person in the form of a man standing with sword in hand. Joshua approached him and said: "Art thou for us, or for our adversaries?" "Nay," replied the person, "but as captain of the host of the Lord am I now come." And Joshua bowed himself to the very earth in reverence, and worshiped that august warrior. Do not tell me that it was an "angel;" for had it been an angel, the divine homage paid by Israel's grand old warrior would have been forbidden. Do you not remember the time when John, the beloved disciple, stood in the presence of an angel and awed by the glory of his presence he bowed down to worship him, and how the angel quickly caught him up and said: "See thou do it not; for I am thy fellow-servant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God!"[B] The fact that this personage before whom Joshua bowed to the earth received without protest divine worship from him, proclaims trumpet-tongued that he indeed was God. Furthermore, he bade Joshua to remove the shoes from his feet, for even the ground on which he stood was holy. [Footnote A: Joshua 5:13,14.] [Footnote B: Rev. 22:8,9. Also Rev. 19:10.] I also pass by that marvelous vision given of the Son of God to the pagan king of Babylon. This king had cast the three Hebrew children into the fiery furnace, and lo! before his startled vision were "_four men_" walking about in the furnace, "and," said he, "the form of the fourth is like the Son of God."[A] I pass by, I say, such incidents as these, and come to more important testimony. [Footnote A: Dan. 3:25.] The great Apostle to the Gentiles writing to the Colossian saints, speaks of the Lord Jesus Christ, "in whom we have redemption through his blood, even the forgiveness of sins," as being in the "image of the invisible God."[A] Again, writing to the Hebrew saints, and speaking of Jesus, he says: [Footnote A: Col. 1:15.] Who being the brightness of his [the Father's] glory, and the express image of his [the Father's] person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right band of the Majesty on high. [Footnote A: Heb. 1:1,2.] In the face of these scriptures, will anyone who believes in the Bible say that it is blasphemy to speak of God as being possessed of a bodily form? We find that the Son of God himself stood among his fellows a man, with all the limitations as to his body which pertain to man's body; with head, trunk, and limbs; with eyes, mouth and ears; with affections, with passions; for he exhibited anger as well as love in the course of his ministry; he was a man susceptible to all that man could suffer, called by way of pre-eminence the "man of sorrows," and one "acquainted with grief;" for in addition to his own, he bore yours and mine, and suffered that we might not suffer if we would obey his gospel. And yet we are told that it is blasphemy to speak of God as being in human form--that it is "heathenism." In passing, let me call your attention to the fact that our sectarian friends are pretending to the use of gentle phrases now. They do not propose to hurt our feelings at all by harshness. We are to be wooed by gentle methods. And yet they denounce a sacred article of our faith as "heathenism." I think if we were to use such language with reference to them, or their creeds, they could not commend it for its gentleness. But I have a text to propose to them: _"What think ye of Christ?"_ I suppose that thousands of sermons every year are preached from that text by Christian ministers. And now I arraign them before their favorite text, and I ask them, What think ye of Christ? Is he God? Yes. Is he man? Yes--there is no escaping it. His resurrection and the immortality of his body as well as of his spirit that succeeds his resurrection is a reality. He himself attested it in various ways. He appeared to a number of the apostles, who, when they saw him, were seized with fright, supposing they had seen a spirit; but he said unto them, "Why are ye troubled? And why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me and see; for a spirit hath not flesh and bones, as ye see me have."[A] Then, in further attestation of the reality of his existence, as if to put away all doubt, he said, "Have ye here any meat?" And they brought him some broiled fish and honeycomb, and "he did eat before them." Think of it! A resurrected, immortal person actually eating of material food! I wonder that our spiritually-minded friends do not arraign him for such a material act as that after his resurrection! A Scotch Presbyterian is particularly zealous for a strict observance of the Sabbath. One who was a little liberal in his views of the law pertaining to the Sabbath was once arguing with an orthodox brother on the subject, and urged that even Jesus so far bent the law pertaining to the Sabbath that he justified his disciples in walking through the fields of corn on the Sabbath, and rubbing the ears of corn in their hands, blowing away the chaff, and eating the corn. "O weel," says Donald, "mebbe the Lord did that; but it doesna heighten him in my opeenion." And so this resurrected, second personage of the Godhead ate material food after his resurrection; but I take it that the fact does not "heighten" him in the opinion of our ultra spiritually-minded folk. It comes in conflict, undoubtedly, with their notions of what life ought to be after the resurrection. [Footnote A: Luke 24:36-39.] [Footnote B: Luke 24:41-43.] But not only did he do this, but with his resurrected hands he prepared a meal on the sea shore for his own disciples, and invited them to partake of the food which he with his resurrected hands had provided.[A] Moreover, for forty days he continued ministering to his disciples after his resurrection, eating and drinking with them;[B] and then, as they gathered together on one occasion, lo! he ascended from their midst, and a cloud received him out of their sight. Presently two personages in white apparel stood beside them and said: "Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."[C] What! With his body of flesh and bones, with the marks in his hands and in his feet? Shall he come again in that form? The old Jewish prophet, Zechariah, foresaw that he would. He describes the time of his glorious coming, when his blessed, nail-pierced feet shall touch the Mount of Olives again, and it shall cleave in twain, and open a great valley for the escape of the distressed house of Judah, sore oppressed in the siege of their great city Jerusalem. We are told that "They shall look upon him whom they have pierced, and they shall mourn for him as one mourneth for his only son," and one shall look upon him in that day and shall say, "What are these wounds in thy hands and in thy feet?" and he shall answer, "These are the wounds that I received in the house of my friends."[D] [Footnote A: John 21:9-13 and Acts 10:41.] [Footnote B: Acts 10:31, and Acts 1:2,3.] [Footnote C: Acts 1:11.] [Footnote D: Zech. the 12th, 13th, and 14th chapters.] What think ye of Christ? Is he God? Yes. Is he man? Yes, Will that resurrected, immortal, glorified man ever be distilled into some bodiless, formless essence, to be diffused as the perfume of a rose is diffused throughout the circumambient air? Will he become an impersonal, incorporeal, immaterial God, without body, without parts, without passions? Will it be? Can it be? What think ye of Christ? Is he God? Yes. Is he an exalted man? Yes; in the name of all the Gods, he is. Then why do sectarian ministers arraign the faith of the members of the Church of Jesus Christ of Latter-day Saints because they believe and affirm that God is an exalted man, and that he has a body, tangible, immortal, indestructible, and will so remain embodied throughout the countless ages of eternity? And since the Son is in the form and likeness of the Father, being, as Paul tells, "in the express image of his [the Father's] person"--so, too, the Father God is a man of immortal tabernacle, glorified and exalted: for as the Son is, so also is the Father, a personage of tabernacle, of flesh and of bone as tangible as man's, as tangible as Christ's most glorious, resurrected body. II. THE ONENESS OF GOD. There are some expressions of scripture to consider which speak of the "oneness" of God. Speaking of the question which agitated the early Christian Church about eating meats which had been offered to idols, Paul says: "We know that an idol is nothing in the world, and that there is none other God but one."[A] Moreover, Jesus himself made this strange remark--that is, strange until one understands it: "I and my Father are one;" and so much one are they that he said: "He that hath seen me hath seen the Father. * * * Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself; but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me."[B] Consequently our philosophers, especially those who lived when the present Christian creeds concerning God were forming, thought that by some legerdemain or other they must make the three Gods--the Father, the Son, and the Holy Ghost--just one person--one being; and therefore they set their wits at work to perform the operation. [Footnote A: I Cor. 8:4.] [Footnote B: John 14.] Let us seek out some reasonable explanation of the language used. I refer again to the passage I just quoted from the writings of Paul with reference to there being "none other God but one." Immediately following what I read on that point comes this language: For though there be that are called Gods, whether in heaven or in earth (as there be Gods many, and Lords many). But to us there is but one God, the Father, of whom are all things, and we in him; and one Lord, Jesus Christ, by whom are all things, and we by him.[A] [Footnote A: I Cor. 8:4-6.] Now I begin to understand. "To us," that is, _pertaining_ to us, "there is but one God." Just as to the English subject there is but one sovereign, so "to us" there is but one God. But that no more denies the existence of other Gods than the fact that to the Englishman there is but one sovereign denies the existence of other rulers over other lands. While declaring that "to us there is but one God," the passage also plainly says that there "be Gods many and Lords many," and it is a mere assumption of the sectarian ministers that reference is made only to heathen gods. Again, we shall find help in the following passage in the 14th chapter of John: At that day ye shall know that I am in the Father, and ye in me, and I in you. Observe this last scripture, I pray you. "I in you," and "ye in me," as well as Jesus being in the Father. This oneness existing between God the Father and God the Son can amount to nothing more than this: that Jesus was conscious of the indwelling presence of the Spirit of the Father within him, hence he spoke of himself and his Father as being one, and the Father within him doing the works. But mark you, not only are the disciples to know that the Father is in him, that is, in Christ, and that Jesus is in the Father, but the disciples also are to be in Jesus. In what way? Jesus himself has furnished the explanation. When the solemn hour of his trial drew near, and the bitter cup was to be drained to the very dregs, Jesus sought God in secret prayer, and in the course of that prayer he asked for strength of the Father, not only for himself, but for his disciples also. He said: And now I am no more in the world, but these [referring to his disciples] are in the world, and I come to thee. Holy Father, keep through thy name those whom thou hast given me, that they may be one, _as we are_.[A] [Footnote A: John 17.] Now I begin to see this mystery of "oneness." What does he mean when he prays that the disciples that God had given him should be one, as he and the Father are one? Think of it a moment, and while you are doing so I will read you this: Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one: as thou, _Father, art in me, and I in thee, that they also may be one in us._[A] [Footnote A: John 17.] Does that mean that the persons of all these disciples, whose resurrection and individual immortality he must have foreknown, shall all be merged into one person, and then that one fused into him, or he into that one, and then the Father consolidated into the oneness of the mass? No; a thousand times, no, to such a proposition as that. But as Jesus found the indwelling Spirit of God within himself, so he would have that same Spirit indwelling in his disciples, as well as in those who should believe on him through their testimony, in all time to come; and in this way become of one mind, actuated by one will. It must have been thoughts such as these that prompted Paul to say to the Ephesians: For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his spirit in the inner man: that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in him, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God.[A] [Footnote A: Eph. 8:14-19.] So then, this oneness is not a oneness of persons, not a oneness of individuals, but a oneness of mind, of knowledge, of wisdom, of purpose, of will, that all might be uplifted and partake of the divine nature, until God shall be all in all. This is the explanation of the mystery of the oneness both of the Godhead and of the disciples for which Jesus prayed. III. THE PLURALITY OP GODS. There are several other items in this branch of the subject that would be of interest to discuss; but I must pay a little attention to the indictment brought against us by sectarian ministers on the question of a plurality of Gods. We have already shown that the Father, the Son, and the Holy Ghost are three separate and distinct persons, and, so far as personality is concerned, are three Gods. Their "oneness" consists in being possessed of the same mind; they are one, too, in wisdom, in knowledge, in will and purpose; but as individuals they are three, each separate and distinct from the other, and three is plural. Now, that is a long way on the road towards proving the plurality of Gods. But, in addition to this, I would like to know from our friends--the critical sectarian ministers who complain of this part of our faith--the meaning of the following expressions, carefully selected from the scriptures: "The Lord your God is God of Gods, and Lord of Lords." That is from Moses.[A] [Footnote A: Deut. 10:17.] "The Lord God of Gods, the Lord God of Gods, he knoweth, and Israel he shall know." That is from Joshua.[A] [Footnote A: Josh. 22:22.] "O give thanks unto the God of Gods! * * O give thanks to the Lord of Lords!" That is David.[A] [Footnote A: Psalm 137:2,3.] "And shall speak marvelous things against the God of Gods." That is Daniel.[A] [Footnote A: Daniel 11:36.] "The Lamb shall overcome them: for he is Lord of Lords, and King of Kings." That is the beloved disciple of Jesus--John the Revelator.[A] [Footnote A: Rev. 17:14.] Had I taken such expressions from the lips of the pagan kings or false prophets who are sometimes represented as speaking in the scriptures, you might question the propriety of making such quotations in support of the doctrine I teach; but since these expressions come from prophets and recognized servants of God, I ask those who criticize our faith in the matter of a plurality of Gods to explain away those expressions of the scriptures. Furthermore, there is Paul's language, in his letter to the Corinthians, already quoted, where he says, "that there be Gods many and Lords many, whether in heaven or in earth." Had his expression been confined to those that are called gods in earth it is possible that there might be some good ground for claiming that he had reference to the heathen gods, and not true Gods; but he speaks of those that "are Gods in heaven" as well as gods in earth. Right in line with this idea is the following passage from the Psalms of the Prophet David: "God standeth in the congregation of the mighty; he judgeth among the Gods."[A] These, undoubtedly, are the Gods in heaven to whom Paul alludes, among whom the God referred to stands; among whom he judges. This is no reference to the heathen gods, but to the Gods in heaven, the true Gods. [Footnote A: Psalm 82:1.] In this same Psalm, too, is the passage which seems to introduce some telling evidence from the Lord Jesus Christ himself, _viz_: "I have said ye are Gods, and all of you are the children of the Most High." You remember how on one occasion the Jews took up stones to stone Jesus, and he called a halt for just a moment, for he wanted to reason with them about it. He said: Many good works have I shown you from the Father; for which of these works do ye stone me? Their answer was: For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. What an opportunity here for Jesus to teach them that there was but one God! How easily too, had he been so disposed, he could have explained about his "human nature" and his "divine nature," and shown to them the distinction; for these words have become part of the phraseology of Christian polemics. But he did not do that. On the contrary, he affirmed the doctrine of a plurality of Gods. He said to them: _Is it not written in your law, I said, Ye are Gods?_ If he called them Gods, unto whom the word of God came, _and the scripture cannot be broken;_ say ye of him, whom the Father hath sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God? If I do not the works of my Father, believe me not. But if I do, though ye believe not me, believe the works. Higher authority on this question cannot be quoted than the Son of God himself. While there is much more that could and doubtless ought to be said on that branch of the subject, I must leave it here, because I have still another matter to present to you, on another branch of the subject; and that is, our belief that there is a possibility, through development, through growth, through doing what Jesus admonished his disciples to do--"Be ye perfect, even as your Father in heaven is perfect"--that the sons of God, somewhere and some time, may rise to a dignity that the Father and our Elder Brother have already attained unto. IV. The Future Possibilities for Man. Is there any doubt about men being the sons of God? If I thought there was any in your minds, I would like to read to you the words of an authority upon this question. Paul, in speaking of the unknown God to whom the Athenians had erected an altar, said to them: God that made the world and all things therein * * * hath made of one blood all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed and the bounds of their habitation; that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: for in him we live, and move, and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art and man's device.[A] [Footnote A: Acts 17:24-29.] Why ought they not to think that the Godhead is like unto gold or silver, graven by art and man's device? Because the very divinity within them, their own kinship with God, ought to have taught them better than to bow down to images of wood and stone, the creation of man's hands. "Ye are the offspring of God," said the apostle. And David, as quoted a moment ago, said: "I have said: Ye are Gods, and all of you are children of the Most High." Upon which passage, it must be remembered, Jesus fixed the seal of his approval, as shown a moment ago, where he quotes it in controversy with the Jews. Is it a strange and blasphemous doctrine, then, to hold that men at the last shall rise to the dignity that the Father has attained? Is it "heathenish" to believe that the offspring shall ultimately be what the parent is? My soul, I wonder why men at all conscious of the marvelous powers within themselves should question this part of our faith. Think for a moment what progress a man makes within the narrow limits of this life. Regard him as he lies in the lap of his mother, a mere piece of organized, red pulp--a new-born babe! There are eyes, indeed, that may see, but cannot distinguish objects; ears that may hear, but cannot distinguish sounds; hands as perfectly fashioned as yours or mine, but helpless, withal; feet and limbs, but they are unable to bear the weight of his body, much less walk. There lies a man in embryo, but helpless. And yet, within the span of three score years and ten, by the marvelous working of that wondrous power within that little mass of pulp, what a change may be wrought! From that helpless babe may arise one like Demosthenes or Cicero, or Pitt, or Burke, or Fox, or Webster, who shall compel listening senates to hear him, and by his master mind dominate their intelligence and their will, and compel them to think in channels that he shall mark out for them. Or from such a babe may come a Nebuchadnezzar, or an Alexander, or a Napoleon, who shall found empires or give direction to the course of history. From such a beginning may come a Lycurgus, a Solon, a Moses, or a Justinian, who shall give constitutions and laws to kingdoms, empires and republics, blessing happy millions unborn in their day, and direct the course of nations along paths of orderly peace and virtuous liberty. From the helpless babe may come a Michael Angelo, who from some crude mass of stone from the mountain side shall work out a heaven-born vision that shall hold the attention of men for generations, and make them wonder at the God-like powers of man that has created an all but living and breathing statue. Or a Mozart, a Beethoven, or a Handel, may come from the babe, and call out from the silence those melodies and the richer harmonies that lift the soul out of its present narrow prison house and give it fellowship for a season with the Gods. Out from that pulp-babe may arise a master mind who shall seize the helm of the ship of state, and give to a nation course and direction through troublesome times, and anchor it at last in a haven of peace, prosperity and liberty; crown it with honor, too, and give it a proud standing among the nations of the earth; while he, the savior of his country, is followed by the benedictions of his countrymen. And all this may be done by a man in this life! Nay, it has been done, between the cradle and the grave--within the span of one short life. Then what may not be done in eternity by one of these God-men? Remove from his path the incident of death; or, better yet, contemplate him as raised from the dead; and give to him in the full splendor of manhood's estate, immortality, endless existence, what may we not hope that he will accomplish? What limits can you venture to fix as marking the boundary of his development, of his progress? Are there any limits that can be conceived? Why should there be any limits thought of? Grant immortality to man and God for his guide, what is there in the way of intellectual, moral, and spiritual development that he may not aspire to? If within the short space of mortal life there are men who rise up out of infancy and become masters of the elements of fire and water and earth and air, so that they well-nigh rule them as Gods, what may it not be possible for them to do in a few hundreds or thousands of millions of years? What may they not do in eternity? To what heights of power and glory may they not ascend? It is idle today to ask men to be satisfied with the old sectarian notions of man's future life, where at best he is to be but one of a minstrelsy twanging harps and singing to the glory of an incorporeal, bodiless, passionless, immaterial incomprehensible God. Such conceptions of existence no longer satisfy the longings of the intelligent or spiritual-minded man.[A] [Footnote A: On this subject Sir Robert Ball, the great English astronomer and man of science, and who is feelingly spoken of as "a man with singular capacity for popularizing science without debasing it"--has the following passage: "The popular notion that man, once escaped from the confinement of the body, does nothing except sit on a cloud and sing psalms to the glory of a God, whose glory is so perfect without him that he was content when man was not in being, rests upon no evidence, whether of reason or revelation, and seems to us derived either from man's long experience of overtoil and misery and his enjoyment, therefore, of their absence, or from the inherent Asiatic dislike of exertion. Why should we not work forever as well as now? If man can live again, and grow in that new life, and exert himself to carry out the always hidden, but necessarily magnificent purpose of the Creator, then indeed, his existence may have some importance, and the insignificance of his place of origin be forgotten. For he has an inherent quality which does not belong, so far as the mind can see what must always remain partially dark, even the Divine; he is capable of effort, and in the effort and through the effort, not only of growing greater than before, but of adding force to an inanimate thing like his own body. What if that power of effort should be slowly aggrandized until man, now a little higher than the monkey, became a really great being?" ("Self Culture" for March, 1899.)] Growth, enlargement, expansion for his whole nature, as he recognizes that nature in its intellectual, moral, spiritual and social demands, are what his soul calls for; and the systems of theology that rise not to the level of these hopes are unworthy man's attention. Keep these thoughts in mind for a moment, I pray you. That is, remember the powers in man, what he has attained to in this life, and what it is conceivable for him to attain unto after the resurrection of the dead, when death shall have been removed from his pathway. Keep this in mind, while I bring to bear on the theme under consideration another line of facts. Let us consider, just for a moment, and in a very simple manner, the universe in which man lives. And let us start with what we know, and keep well within those lines. First of all, then, as to the earth itself: Thanks to the knowledge man now has respecting the earth it is no longer regarded as the center of the universe, around which revolve sun and moon and stars, that in the ages of darkness were thought to have been created for the sole purpose of giving light by day and by night to the earth. No; man has learned the true relation of the earth to these other objects in the universe. He knows that the earth is but one of a number of planets--one of a group of eight major planets, and a larger number of minor ones, that revolve regularly around the sun--and one of the smallest of the group of major planets at that. Outside of this group of planets, with whose motions and laws man has become familiar, is a vast host of what are called "fixed stars;" that is, stars that apparently have no motion, but which really do move, only their orbits are so immense that man with the unaided eye can not discern their movements--hence we call them "fixed stars."[A] Our astronomers have learned that these "fixed stars" are not like the planets which move in their orbits about our sun, but, on the contrary, are like the sun itself, self-luminous bodies, and doubtless like the sun the center of opaque planetary groups; or at least we may say that reasoning from analogy, that is regarded as a very probable fact. [Footnote A: "To the unassisted eye, the stars seem to preserve the same relative positions in the celestial sphere generation after generation. If Job, Hipparchus, or Ptolemy should again look upon the heavens, he would, to all appearance see Aldebaran, Orion, and the Pleiades exactly as he saw them thousands of years ago, without a single star being moved from its place. But the refined methods of modern astronomy, in which the telescope is brought in to measure spaces absolutely invisible to the eye, have shown that this seeming unchangeability is not real, but that the stars are actually in motion, only the rate of change is so slow that the eye would not, in most cases, notice it for thousands of years. In ten thousand years, quite a number of stars, especially the brighter ones, would be seen to have moved, while it would take a hundred thousand years to introduce a very noticeable change in the aspect of the constellations." (Newcomb's Astronomy, pp. 464-5.)] Sir Robert Ball in speaking of these worlds and the probability of their being inhabited says: We know of the existence of thirty millions of stars or suns, many of them much more magnificent than the one which gives light to our system. The majority of them are not visible to the eye, or even recognizable by the telescope, but sensitized photographic plates--which are for this purpose eyes that can stare unwinking for hours at a time--have revealed their existence beyond all doubt or question, though most of them are almost inconceivably distant, thousands or tens of thousands of times as far off as our sun. A telegraphic message, for example, which would reach the sun in eight minutes, would not reach some of these stars in eighteen hundred years. The human mind, of course, does not really conceive such distances, though they can be expressed in formula which the human mind has devised, and the bewildering statement is from one point of view singularly depressing. It reduces so greatly the probable importance of man in the universe. It is most improbable, almost impossible, that these great centers of light should have been created to light up nothing, and as they are far too distant to be of use to us, we may fairly accept the hypothesis that each one has a system of planets around it like our own. Taking an average of only ten planets to to each sun, that hypothesis indicates the existence, within the narrow range to which human observation is still confined, of at least three hundred millions of separate worlds, many of them doubtless of gigantic size, and it is nearly inconceivable that those worlds can be wholly devoid of living and sentient beings upon them. Granting the to us impossible hypothesis that the final cause of the universe is accident, a fortuitous concourse of self-existent atoms, still the accident which produced thinking beings upon this little and inferior world must have frequently repeated itself: while if, as we hold, there is a sentient Creator, it is difficult to believe, without a revelation to that effect, that he has wasted such glorious creative power upon mere masses of insensible matter. God cannot love gases. The high probability, at least, is that there are millions of worlds--for, after all, what the sensitized paper sees must be but an infinitesimal fraction of the whole--occupied by sentient beings.[A] [Footnote A: Self Culture for March, 1899.] On this subject Richard A. Proctor, in his "Other Worlds Than Ours," also remarks: To sum up what we have learned so far from the study of the starry heavens--we see that, besides our sun there are myriads of other suns in the immensity of space; that these suns are large and massive bodies capable of swaying by their attraction systems of worlds as important as those which circle around our own sun; that these suns are formed of elements similar to those which constitute our own sun, so that the worlds which circle round them may be regarded as in all probability similar in constitution to this earth; and that from these suns all forms of force which we know to be necessary to the existence of organized beings on our earth are abundantly emitted. It seems reasonable to conclude that these suns are girt round by dependent systems of worlds. Though we cannot, as in the case of the solar system, actual see such worlds, yet the mind presents them before us, various in size, various in structure, infinitely various in their physical condition and habitudes.[A] [Footnote A: "Other Worlds Than Ours," p. 240.] With the unaided eye there is ordinarily within the range of our vision some five or six thousand of these "fixed stars." With the aid of the telescope, however, there is brought within the range of man's vision between forty and fifty millions of fixed stars; with the probability existing that all these, as well as those fixed stars of sufficient magnitude to be within the range of our unaided vision, are, like our own sun, the centers of groups of opaque planets, which, because they are opaque, cannot be seen by us. But this is but the beginning of the story of the universe. Immense as are the numbers of "fixed stars" to which I have called attention, and their distances so great that in some cases it would take a ray of light a million years to reach us from them, though light moves through space at such speed that it will travel some eight times around the earth in a single second--immense, I say, as are these numbers of "fixed stars" revealed to man by the telescope, they are after all but as the first "street lamps" of God's great universe--but a few of the motes in God's sunbeam. Let me explain. You have seen a ray of sunlight dart into a room through the half drawn curtains, and have observed that it reveals the existence of innumerable motes floating about in the sunbeam. You know that if the sunbeam should shift into another part of the room it will reveal the existence of motes in that part of the room also--millions of them. So you know that the atmosphere in the whole room is filled with such motes; that the atmosphere in every room in your house is in the same condition--that is, filled with motes; so all the rooms in all the houses of your friends, or in the city; so also the whole circumambient air of the whole earth. Well, what man has discovered in space pertaining to the existence of "fixed stars"--great, selfluminous bodies, unquestionably the centers of planetary systems the same as our sun is--all this, I say, is but as the sunbeam revealing the existence of a few of the motes that exist in some little corner of a room: for out on the farthest edge of space explored by man's vision aided by the most powerful helps he can devise, man in contemplation can stand and conceive of still greater stretches of space filled by still more numerous suns, the centers of planetary systems, than has yet come within the range of his vision. And standing thus in the midst of the universe, he begins to comprehend that great truth uttered by Joseph Smith when he contemplated the creations of the Gods: "There is no space where there is no kingdom [created world], and there is no kingdom where there is no space, either a greater or a lesser space."[A] But this is beside the subject. [Footnote A: Doc. & Cov. sec. 88:36,37.] What I want you to do is to think how small and insignificant this earth of ours is, even in comparison with some of the planets of our own system, some of which are hundreds of times larger than our earth.[A] And then the sun, the center of the system, itself--what a speck it is in the universe! Though outweighing the combined mass of all the planets of which he is the center seven hundred and thirty times over, still he is but a point in the universe! To quote the words of an eminent author: [Footnote A: The planet Jupiter, for example, has a diameter of about 85,000 miles, while the earth's diameter is but about 8,000 miles. In volume Jupiter exceeds our earth about 1,300 times, while in mass it exceeds it 213 times. (See "Newcomb's Astronomy," p. 339.)] As there are other globes like our earth, so, too, there are other worlds like our solar system. There are self-luminous suns exceeding in number all computation. The dimensions of this earth pass into nothingness in comparison with the dimensions of the solar system, and that system, in its turn, is only an invisible point if placed in relation with the countless hosts of other systems which form, with it, clusters of stars. Our solar system, far from being alone in the universe, is only one of an extensive brotherhood, bound by common laws and subject to like influences. Even on the very verge of creation, where imagination might lay the beginning of the realms of chaos, we see unbounded proofs of order, a regularity in the arrangement of inanimate things, suggesting to us that there are other intellectual creatures like us, the tenants of those islands in the abysses of space. Though it may take a beam of light a million of years to bring to our view those distant worlds, the end is not yet. Far away in the depths of space we catch the faint gleams of other groups of stars like our own. The finger of a man can hide them in their remoteness. Their vast distances from one another have dwindled into nothing. They and their movements have lost all individuality; the innumerable suns of which they are composed blend all their collected lights into one pale milky glow. Thus extending our view from the earth to the solar system, from the solar system to the expanse of the group of stars to which we belong, we behold a series of gigantic nebular creations rising up one above another, and forming greater and greater colonies of worlds. No numbers can express them, for they make the firmament a haze of stars. Uniformity, even though it be the uniformity of magnificence, tires at last, and we abandon the survey, for our eyes can only behold a boundless prospect and conscience tells us our own unspeakable insignificance.[A] [Footnote A: Draper's "Intellectual Development of Europe," vol. 2, p. 292.] And the earth itself, then, what of that? What an insignificant thing it is in the creations of God! With all its islands and continents, its rivers, lakes and mighty oceans; its mountains and its valleys; its towns, cities and all the tribes of men, together with all their hopes and fears and petty ambitions--all is but a mote in God's sunbeam--less than a single grain of sand on the sea shore! What I want to ask in the light of these reflections is this: Is it such a wonderful thing to believe that at the last, one of God's sons shall preside over this little earth as the God-president or God of it? That our Father Adam, the "Grand Patriarch" of our race--the "Ancient of Days"--"Michael, the Archangel"--give him what title you will out of the many which are his--is it so hard to believe that he will eventually attain to the dignity of the governorship of this earth, when it is redeemed and sanctified and becomes one of the glorified spheres of God? Some of the sectarian ministers are saying that we "Mormons" are ashamed of the doctrine announced by President Brigham Young to the effect that Adam will thus be the God of this world. No, friends, it is not that we are ashamed of that doctrine. If you see any change come over our countenances when this doctrine is named, it is surprise, astonishment, that any one at all capable of grasping the largeness and extent of the universe--the grandeur of existence and the possibilities in man for growth, for progress, should be so lean of intellect, should have such a paucity of understanding, as to call it in question at all. That is what our change of countenance means--not shame for the doctrine Brigham Young taught. I feel that I must have wearied you with so long a discourse; I know very well I have wearied myself; and yet I am loth to quit this splendid field for thought. The subject, and our conception of it, must ever be grander than it is within our ability to express. It is beyond our power to grasp it and make it plain in words, I can see in this "Mormon" doctrine of God the highest spirituality that the mind of man is capable of grasping. If our sectarian friends think, that in us there is any drifting away from the teachings of our prophets upon this subject, any shadow of turning, and that we of modern days are growing more spiritual than were they, it is not that we are changing, or leaving the old moorings of our faith; but it is because they themselves are giving a little more careful attention to our doctrines, and begin to catch their first sight of the grand spirituality which all the while has pervaded our belief in the Gods and their government, and the heights of glory to which men--the offspring of the Gods--may finally attain. CHAPTER II. REPLY TO ELDER ROBERTS' MORMON VIEWS OF DEITY,[A] BY REV. C. VAN DER DONCKT, OF THE CATHOLIC CHURCH, POCATELLO, IDAHO. [Footnote A: The following note preceded Rev. Van Der Donckt's reply, when published in the _Improvement Era_: "In the first two numbers of the present volume of the _Era_, an article on the Characteristics of the Deity from a 'Mormon' View Point, appeared from the pen of Elder B. H. Roberts. It was natural that ministers of the Christian denominations should differ from the views there expressed. Shortly after its appearance, a communication was received from Reverend Van Der Donckt, of the Catholic church, of Pocatello, Idaho, asking that a reply which he had written might be printed in the _Era_. His article is a splendid exposition of the generally accepted Christian views of God, well written and to the point, and which we think will be read with pleasure by all who are interested in the subject. We must, of course, dissent from many of the deductions with which we cannot at all agree, but we think the presentation of the argument from the other side will be of value to the Elders who go forth to preach the Gospel, as showing them what they must meet on this subject. It is therefore presented in full; the _Era_, of course, reserving the right to print any reply that may be deemed necessary.--Editors."] I. I am very grateful for the privilege of being allowed space in your magazine to reply to Mr. B. H. Roberts' defense of the "Mormon Views of the Deity." 1. First, Mr. Roberts asserts: "Jesus came with no abstract definition of God." He certainly gave a partial definition of God when declaring: "God is a spirit" (John 4:24). Now, although we must believe whatever God reveals to us upon one single word of his, just as firmly as upon a thousand, nevertheless, I will add that St. Paul, who solemnly testifies that he _received of the Lord that which he delivered unto the Christians,_ (I Cor. 11:23) also states: "The Lord is a spirit" (II Cor. 3:17). I am well aware that the Latter-day Saints interpret those texts as meaning a spirit clothed with a body, but what nearly the whole of mankind, Christians, Jews, and Mohammedans, have believed for ages cannot be upset by gratuitous assertions of a religious innovator of this last century. Again, the context of the Bible admits of no such interpretation. And if anyone should still hesitate to accept the universally received meaning of the word _spirit_, our risen Savior settles the matter. As his disciples, upon first seeing him after his resurrection, were troubled and frightened, supposing they beheld a spirit, Jesus reassured them, saying, "_A spirit hath not flesh and bones_ as you see me to have" (Luke 24:37-39). 2. Another very strong and explicit statement is: "Blessed art thou, Simon Bar-Jona [son of John] because _flesh and blood_ hath not revealed it to thee, but my _Father_ who is in heaven" (Matt. 16:17). As Christ has asked, "What do men say the Son of Man is" (Matt. 16:13). There is an evident antithesis and contrast between the opinion of men and the profession of Peter, which is based upon revelation. The striking opposition between _men, flesh and blood,_ and the Father, evidently conveys the sense that God hath not flesh and blood like man, but is a spirit. 3. That God is a spirit is proved moreover by the fact that he is called invisible in the Bible. All material beings are visible. Absolutely invisible beings are immaterial or bodiless: God is absolutely invisible, therefore God is immaterial or bodiless. Moses' unshaken faith is thus described by St. Paul: "He was strong _as seeing him that is invisible_" (Heb. 11:27). "No man hath seen God at any time" (1 John 4:12). "The King of kings--whom no man hath seen nor can see." (I Tim. 15:16). In the light of these clear, revealed statements, how shall we explain the various apparitions of God mentioned in the Bible? Tertullian, (A. D. 160-245), Ambrose (330-397), Augustine (354-430) and other Fathers, whose deep scholarship is acknowledged by Protestants and Catholics alike, informs us that God the Father is called invisible because he never appeared to bodily eyes; whereas the Son manifested himself as an angel, or through an angel, and as man after his incarnation. He is the eternal revelation of the Father. It is necessary to remark that whenever the eternal Son of God, or angels at God's behest, showed themselves to man, they became visible only through a body or a material garb assumed for the occasion (see Cardinal Newman's "Development of Christian Doctrine," 9th edition, pp. 136 and 138). I am well aware of St. Paul's, "We now see as through a glass darkly, but then face to face." (I Cor. 12:13.) "In thy light we shall see light." (Ps. 35:10.) The first and chief element of the happiness of heaven will consist in the beatific vision; that is, in seeing God face to face, unveiled as he really is. The "face to face" however is, literally true only of our blessed Savior who ascended into heaven with his sacred body. Otherwise, as God is a spirit, he has no body and consequently no face. In paradise, spirits (angels and our souls) see spirits. We shall see God and angels, not with the eye of the body, nor by the vibrations of cosmic light, but with the spiritual eye, with the soul's intellectual perception, elevated by a supernatural influx from God. As in ordinary vision, the image of an object is impressed on the retina, so in the beatific vision, the perfect image of God will be reflected on the soul, impressing on it a vivid representation of him. We shall thus enjoy an intellectual possession of him, very different from our possession of earthly things. 4. That angels as well as God are bodiless beings, is also clearly proved by Holy Writ. To which of the angels said he at any time: "Sit on my right hand till I make thy enemies thy footstool? Are they not all ministering _spirits_ sent to minister for them who shall receive the inheritance of salvation?" (Heb. 1:13, 14.) Again, "_Our_ wrestling _is not against flesh and blood_, but against the rulers of the world of this darkness, against the spirits of wickedness" (Eph. 6:12). Could plainer words be found to teach that angels, both good and bad, are spirits, devoid of bodies? Now, the Creator is certainly more perfect than his creatures, and pure minds are more perfect than minds united to bodies (men). ["The corruptible body is a load upon the soul, and the earthly habitation presseth down the mind" (Wis. 9:15.) "Who shall deliver me from this body of death?" (St. Paul).] Therefore, the Creator is a pure spirit. 5. It is a well known fact that all men, after the example of the inspired Writings, make frequent use of the figure called anthropomorphism, attributing to the Deity a human body, human members, human passions, etc.; and that is done, not to imply that God is possessed of form, limbs, etc., but simply to make spiritual things or certain truths more intelligible to man, who, while he tarries in this world, can perceive things and even ideas only through his senses or through bodily organs. That even the Latter-day Saints thus understand such expressions is evident from their catechism (chapter 5: Q. 9). Yet it is from certain expressions of the same inspired Book that they conclude that God has a body. Now I contend that, if we must understand the Bible literally in those passages God created man in his own image, (Genesis 1:27, and Genesis 32:24, etc., and Exodus 24:9, etc.) from which they attempt to prove that God has a body, we must interpret it literally in other similar passages: so that if Moses, etc., really saw the feet of God (Exodus 24:10), then we must hold that the _real hand_ of God is meant by David in (Psalm 138) (Hebrew Bible Ps. 139; 13:9; 9; 10): "If I take my wings early in the morning, and dwell in the uttermost part of the sea, even there shall _thy hand_ lead me, and _thy right hand_ shall hold me." And as the Psalmist says also: "Whither shall I flee from _thy face_? If I ascend into heaven, thou art there; if I descend into hell, thou art there" (Psalm 139:7, 8). Have we then according to "Mormon" standards, not the right to infer that God has such a long hand as to extend to the uttermost parts of the sea, and such an extremely long face, reaching from heaven to hell? To this, I am sure, even the gloomiest Protestants would object. By the way, should we not also conclude that David had wings? ("If I take my wings early in the morning, and fly," etc.) unless we admit that the royal Prophet anticipated our modern scientists, the Brazilian Santos-Dumont, Professor Zahm of Notre Dame, Ind., etc., in experimenting with flying machines. 6. A sixth proof of the truth that God has not a body, and therefore is not an exalted man, is the fact of the incarnation of the Son of God. The "Mormons" admit that Jesus Christ is the Great I Am, (from all eternity to all eternity) therefore, God (Doctrine and Covenants section 39). By the by, I see no mention of this fundamental Christian truth of the incarnation, in the sacred books of the Latter-day Saints, not even in their catechism. Yet what is more capable of winning cold hearted, careless people to the love of God than the exposition of this mystery which has been hidden for ages and generations, but now is made manifest to his saints: (Col. 1:26) "God so loved the world as to give us his only begotten Son, that whosoever believeth in him may not perish but may have everlasting life" (John 3:16.) So the "Mormons" admit that Jesus Christ is God for all eternity. The Bible teaches that Jesus Christ became a man at a specified time; therefore, Jesus Christ, or God was not man before that specified time. "In the beginning was the Word, and the Word was with God and the Word was God. _And the Word was made flesh_ and dwelt among us" (John 1:1-14). It is plain that the Son of God became flesh only at the time of his sojourn on earth. Now, had he been flesh, or man, before, as "Mormons" hold, how could he become what he was already from all eternity? No; not from the beginning of the world, but only now once, at the end of ages, he (Jesus) hath appeared for the destruction of sin, by the sacrifice of himself. When he came into the world, he said: "Sacrifice and oblation thou wouldst not, _but a body thou hast fitted to me._" Then said I: "Behold I come" (Heb. 9:26 and 10:5, 7). "Let this mind be in you which was also in Christ Jesus, _who being in the form_ (nature, glory, majesty) _of God_, thought it not robbery to be equal with God (deemed it not fitting to assume to his human nature the glory and majesty due him without labor and suffering) but emptied (stripped) himself, _taking the form of a servant, being made in the likeness of men and in habit_ (in his whole exterior) _found as a man_" (Philip. 2:5), etc. Again: "_In him_ (Christ) dwelleth all the fulness of the Godhead _corporeally_" (Col. 2:9). Had God a body (_Latin corpus_) what sense would there be in St. Paul's corporally or bodily? All save "Mormons," understand St. Paul to mean that in Christ the true God manifested himself in the flesh, or as man. "Because the children are partakers of flesh and blood, he also himself in like manner hath been partaker of the same, that through death he might destroy him who hath the empire of death. For nowhere doth he take hold of the angels, but the seed of Abraham, he taketh hold, wherefore, it behooved him in all things to be made like unto his brethren" (Heb. 2:14-16). "Every spirit which confesseth that Jesus Christ is come in the flesh is of God" (I John 4:2). "Many seducers are gone out into the world who confess not that Jesus Christ is come in the flesh" (II John 1:7). Why do the New Testament writers lay so much stress upon the taking of flesh by Jesus Christ? Evidently we must see in those expressions (the Word was made flesh, etc.) more than a Hebraism, for "He became man" (Gen. 6:12; Is. 40:5). The inspired authors want to teach us humility by impressing upon our minds the excessive abasement of the Eternal Son of God in uniting his Divinity, not to the nature of an angel, but to that of an inferior creature, as man is. They have still the further aim of impuning the heretics, of the early days of the Church the Docetae, Cerinthus, Ebion, etc., who, attributing the flesh to an evil principle, and therefore holding it as utterly polluted, maintained that Christ had not a real body of flesh but only an apparent body. This we learn from SS. Irenaeus, Jerome, Clem. of Alex., etc. 7. Another proof that God is not an exalted man; that is, that he was not what we are now, and became perfected into God, is the direct statement of the Bible: "God is not as a man that he should lie, _nor as the Son of man that he should be changed_" (Num. 23:19). "I will not execute the fierceness of my wrath because I am God and not man" (Psalm 11:19). 8. Another most striking proof is to be found in God's immutability. The Latter day Saints teach that God was once imperfect, as man is; the Bible teaches the very opposite: "_Thou art always the self-same_" (Psalm 101:26). "_I am the Lord and I change not_" (Mal. 3:6). "_The Father of lights with whom there is no change nor shadow of alteration._" (The Latin _alter_ means other. So the Lord is never other from all eternity.) (James 1:17.) 9. Finally, the Latter-day Saints' theory of the Man-God supposes a past and present with God. The Bible excludes that succession of time, and speaks of God as the Everlasting Present "I Am Who Am." "Before Abraham was, I am." "From eternity and to eternity thou art God" (Psalm 89:2). "His power is an everlasting power" (Daniel 7:14). PHILOSOPHICAL PROOFS OF GOD'S SIMPLICITY OR SPIRITUALITY. The "Mormons" admit that God existed from all eternity; consequently, there was no time at which God did not exist. Therefore, the Eternal Being, or God, must be simple. A compound is, at least by nature, posterior to its component parts. If God is a compound, he is posterior to his component parts. Therefore, he would not be eternal; therefore, not God. Illustration. The Latter-day Saints believe that God creates the souls of men, long before their conception. Man is a composite being, spirit and flesh being the component parts. Man is evidently posterior to his elements; in other words, before a human being can exist, there must first be a spirit, a soul; and in the second place there must be the embryo (or foetus); and, thirdly, both of these existing elements must be united before a human being comes into existence. No need of more illustration. Fancy a clock, an engine, a shoe, or any composite being. The parts must exist before the whole. Then to have the compound, some one or something must do the compounding, or put the ingredients or elements together. Who then did compound the Eternal? Not himself, as no one can work before he exists: not another being, as no other being existed before it was created by God. God is the necessary Being; _i. e._ who could not not exist. Something exists; therefore, there exists the Necessary Being. Everything that exists is produced or unproduced. Now all things cannot be produced; for _whatever is produced or made is produced by another,_ (otherwise it would have made itself, which is impossible, as nothing can act before it exists). _This other_ (the producer) _is either a necessary being or a produced being._ If produced, it must have been produced by another. Thus we must finally come to a being that was not produced, or a necessary being. That necessary being (who was not made and who always existed) is God. If God were an aggregate of parts, these parts would be either necessary beings or contingent (that do not necessarily exist); or some would be necessary and some contingent. None of these suppositions are tenable, therefore, God is not an aggregate of parts. First supposition: If the parts of God were necessary beings there would be several independent beings, which the infinity of God precludes. God would not be infinite, if there were even one other being independent of him, as his power, etc., would not reach that being. Second supposition: The Necessary Being would be the aggregate of several contingent beings. An unreasonable supposition: contingent beings cannot by their addition or collection lose their essential predicate of contingency; in other words, the nature of the parts clings to the whole. The third supposition is equally absurd, for if some part exit necessarily, it must be infinite in every perfection; therefore, it would of itself be sufficient to constitute God, and could not be improved by the addition of other parts. _The Necessary Being must be infinite,_ or illimitable. Nothing is done without a cause. No cause of limitation to the Necessary Being can be found. If finite, or limited, he must be limited by his own essence, or by another, or by himself. a. He cannot be limited by his own essence, for his essence, is actual Being or existence: _I Am Who Am._ No perfection is repugnant to that essence; for every perfection is some existence, something that _is._ No defect necessarily flows from that essence, for defect is in a thing only in as much as that thing is not in some sense or regard; now in the notion or in the concept of him who is Being itself (I Am Who Am) is not contained the concept that he is not in some regard; for something is limited not because it is, but because it is this or that, for instance, a stone, a plant, a man. b. He cannot be limited by another, because he depends on no other, and has not received his being from another. c. He could not be limited by himself as he is not the cause of his existence, but the sufficient reason thereof. _The Infinite Being is most simple, or not compound._ Were he compound, his parts would be either all finite, or infinite, or one infinite and the others finite. None of these suppositions are possible, therefore, he is not compound. 1. Several finite things cannot produce an infinite or an illimitable, as there would always be a first and a last. 2. Many infinite beings are inconceivable; for, if there were several, they would have to differ from each other by some perfection. Now from the moment one would have a perfection, the other one lacks, the latter would not be infinite. Therefore, God cannot be a compound of infinite parts. 3. If one is infinite, nothing can be added to it. Finite parts could not belong to the infinite essence, else they would communicate their limitations to God. Therefore, the Infinite Being is not composite, but simple or spiritual. Therefore, he is not, nor ever was, a man, who is a composite being. II. Above, I proved God's _immutability_ from the Bible; now I prove it from philosophy, or the light of reason. Mutation or change is the passing from one state into another. The Infinite Being is not liable to change, as change implies an imperfection in the being susceptible of it, as that being had not in the previous state what it has in the subsequent, or _vice versa_. God having all perfections must be unchangeable. Therefore, he is not a man grown into a God. The Necessary Being is such that he could not exist, nor exist otherwise. He cannot receive his existence, nor lose it. So he cannot change with regard to his existence; nor can he change with regard to his mode of existence. His perfections being infinite cannot increase; nor can they wane or decrease, else there would be an imperfection in him, and he would no longer be infinite, or God. Therefore, God is unchangeable. Therefore, he never was what we are. God is pure essence (I Am Who I Am), pure actuality or act. Change implies potentiality, liability to become what it is not. As God is infinitely perfect, all potentiality is excluded from him; in other words, there is no room for growth or more perfection. Consequently, no possibility of change. Therefore, God was never without the fullness of the Godhead, consequently, never a man. NOR CAN MAN EVER BECOME A GOD. Man is finite or limited in everything, ever changeable and changing, ever susceptible of improvement. What is finite can never become infinite. Supposing man grown or improved for billions of years; after that immense period, he could begin over again improving for billions of years, and yet ever remain short of infinite perfection, as no number of finite things can make the infinite. There is and always shall be a first and a last, to which could be added more and more. "When a man hath done, then he shall begin, and when he leaveth off, he shall be at a loss" (Ecclesiasticus 18:2). A being cannot be at the same time infinite and finite, necessary and contingent, compound and simple, unchangeable and changeable, eternal and temporary, omnipotent and weak, actual being and potentiality, etc., etc. Now if God were an exalted man, he would have all those contradictory attributes at the same time, which is absurd. Therefore, it is an utter impossibility that God should be an exalted man. As to man becoming God, the idea is absurd. With far more reason might we contend that the gnat will develop into a lion, and the animalcules which we swallow in a sip of water will grow into gigantic giraffes and colossal elephants, as there is infinitely less distance or difference between those respective animals than between the most perfect creature and the Creator, the finite and the infinite. Bring all the scientists of the world together, the Darwins, the Huxleys, the Tyndalls, the Pasteurs, the Kochs, the Teslas, the Edisons, etc., etc., supply them with the most ingenious machinery, and the most complicated instruments, and with unlimited material, let them make, I will not say an imitation sun or moon, but simply a little worm as we often unconsciously crush under our feet, or let them produce not the magnificent lily or rose, but a tiny blade of grass. Before such a task, apparently so insignificant, those profound mathematicians, naturalists and chemists, will throw up their hands in utter impotence. Expert mixers can indeed make wines in their laboratories, but will President Roosevelt or Emperor William, or other sovereigns, ever give them an order to manufacture a little bunch of grapes or a few of the commonest berries? What frequent accidents are there on our railroads, despite most careful and most attentive trainmen! Yet a collision never occurred between the millions of suns, stars and planets that whirl, rush, tear and bound wildly along their prescribed pathways for thousands or millions of years, at the rate of over one thousand miles a minute (our earth), and three thousand miles a minute (the planet Arcturus). Notwithstanding the bewildering speed of their movements, the stars and planets float through space with such regularity and precision, and along such well defined paths, deviating neither to the right nor to the left, that astronomers can foretell to a nicety--to within a minute--at what point in the heavens they may be found at any future time, say, next month, next year, or even next century. They can indeed predict transits and eclipses; but suppose astronomers from New Zealand on their way to America to observe this fall's moon eclipse, meet with an accident in mid-ocean, would they at once send this wireless telegram to the United States' star-gazers assembled say at Lick Observatory: "Belated by leak. Please retard eclipse two hours that we may not miss it." As well might all the telescopemen in the world combined, attempt to fetch down the rings of Saturn for the construction of a royal-race track as pretend to control movements of the heavenly bodies. The helpless babe of yesterday may indeed rival Mozart, Hayden and Paderewski, but tomorrow he may rise with lame hands and pierced ear-drums; and millions of worshipers of the shattered idol are powerless to restore it to the musical world. Still Jesus healed the blind, the deaf and the palsied, by a mere act of his will, even without speaking a word. "We have this treasure in earthen vessels" (II Cor. 4:7). "Seeing I have once begun, I will speak to my Lord whereas I am dust and ashes" (Genesis 18:27). "In the morning man shall grow up like grass and flourish, in the evening he shall fall, grow dry and wither" (Psalm 89:6). "_Can man be compared with God_, even though he were of perfect knowledge" (Job 22:2). "None is good but God alone" (Luke 18:19). "Of his greatness there is no end" (Psalm 144: 3). "All nations are before him as if they had no being at all, and are counted to him as nothing and vanity. To whom then have you likened God, or what image will you make for him? It is he that sitteth upon the globe of the earth, and the inhabitants thereof are as locusts: he that stretcheth out the heavens as nothing, and spreadeth them out as a tent to dwell in. All flesh is grass, and all the glory thereof as the flower of the field. The grass is withered, and the flower is fallen because the wind of the Lord had blown upon it. Indeed, the people is grass" (Isaiah 40:17, 18, 22, 6, 7). "He that bringeth the searches of secrets to nothing, that hath made the judges of the earth as vanity--hath measured the waters in the hollow of his hand, and weighed the heavens with his palm? Who hath poised with three fingers the bulk of the earth, and weighed the mountains in scales, and the hills in a balance" (Isaiah 40:23-12). An Ingersoll might sneer and cry out: Surely Isaias had no idea of the size of the earth. Even though he did not know that the globe is such an immense ball, and that the volume of the sun is one million two hundred thousand times greater than the earth, and three hundred thousand times its weight, God who inspired the prophet knew infinitely more about it than our conceited astronomers. I fear Mr. B. H. Roberts will be inclined to think God jealous because he gives man no show for comparison with him. This would certainly be a less blunder of the Utah man ("I will not give my glory to another") (Isaiah 42:8) than his contention, which is a mere echo of Satan's promise in Paradise; "You shall be as gods." (Genesis 3:5.) Man is indeed capable of progress, but his forward movement is slow, and in some matters his attainments remain stationary; for instance, nothing has been added to philosophy since the days of Aristotle, and nothing to geometry since Euclid. Both of these geniuses lived over three hundred years before Christ. Conclude we, then, with the Psalmist: "All my bones shall say: Lord, who is like to thee?" (Psalm 34:10). THE UNITY OF GOD. 1. The first chapter of the Bible reveals the supreme fact that there is One Only and Living God, the Creator and moral Governor of the universe. As Moses opened the sacred Writings by proclaiming him, so the Jew in all subsequent generations, has continued to witness for him, till from the household of Abraham, faith in the one only living and true God has spread through Jerusalem, Christianity and Mahometanism well-nigh over the earth.[A] [Footnote A: "Hours with the Bible," by Geikie, vol. 1, chapters 1, 2.] Primeval revelations of God had everywhere become corrupted in the days of Moses, save among the chosen people. Therefore, the first leaf of the Mosaic record, as Jean Paul says, has more weight than all the folios of men of science and philosophers. While all nations over the earth have developed a religious tendency which acknowledged a higher than human power in the universe, Israel is the only one which has risen to the grandeur of conceiving this power as the One Only Living God. If we are asked how it was that Abraham possessed not only the primitive conception of the Divinity, as he had revealed himself to all mankind, but passed through the denial of all other gods, to the knowledge of the One God, we are content to answer, that it was by a special _divine revelation_.[A] [Footnote A: "Chips from a German Workshop," by Max Muller, vol. 1, pp. 345-372.] The record of this divine revelation is to be found in the Bible: "Hear, Israel: Our God is one Lord." "I alone am, and there is no other God besides me" (Deut. 6:4 and 32:39). "I am the first and I am the last, and after me there shall be none" (Isaiah 44:6; 43:10.) "I will not give my glory to another" (Isaiah 42:8; 45:5, etc., etc.). And as Mr. Roberts admits that our conception of God must be in harmony with the New Testament, it as well as the Old witnesses continually to One True God. Suffice it to quote: "_One_ is good, _God_" (Matthew 19:17;) "Thou shalt love the Lord thy God" (Luke 10:27); "My Father of whom you say that he is your God" (John 8:54). Here Christ testified that the Jews believed in only one God. "_The Lord is a God of all Knowledge_" (I Kings 2). ("Mormon" Catechism v. Q. 10 and Q. 11.) "Of that day and hour _no one knoweth_, no not the angels of heaven, but _the Father alone_" (Matthew 24:36). _No one knoweth_ who the Son is _but the Father_ (Luke 10:22). _Therefore, no one is God but one, the Heavenly Father._ In another form: The All-knowing alone is God. The Father alone is all-knowing. Therefore the Father alone is God.[A] [Footnote A: To the exclusion of another or separate divine being, but not to the denial of the distinct Divine Personalities of the Son and the Holy Ghost in the One Divine Being.] From these clear statements of the Divine Book it is evident that all the texts quoted by Mr. Roberts do not bear the inference he draws from them; on the contrary, they directly make against him, plainly proving the unity of God. First, then, if God so emphatically declares, both in the Old and in the New Testament, that there is but one God, has anyone the right to contradict him and to say that there are several or many Gods? But Mr. Roberts insists that the Bible contradicts the Bible; in other words, that God, the author of the Bible, contradicts himself. To say such a thing is downright blasphemy. The liability to self-contradiction is characteristic of human frailty. It is incompatible with God's infinite perfections. Therefore, I most emphatically protest that there is no _real_ contradiction in the Bible, though here and there may exist an _apparent_ one. Let me premise that the name God, Elohim, is applied (1) to the one true God; (2) to false gods and idols; (3) to representatives of God, such as angels, judges, kings; (4) to the devil, at least in this phrase: the god of this world. I beg to observe, first, that whenever the plural _gods_ occurs in Holy Writ, it is in sense (2) or (3); i. e., it is meant of false gods or representatives of God; secondly, that plural is generally put in opposition to the singular Jehovah or Lord, who is emphatically mentioned as the sovereign of the gods in every instance, alleged or allegable.[A] [Footnote A: "There is none like thee among the gods, O Lord" (Psalm 85:8). "Our God is not like their gods" (Deut. 32:31). "Who is God besides the Lord" (Psalm 17:32). "Their gods have no sense" (Baruch 6:41). "The Lord is terrible over all the Gods: because all the gods of the gentiles are devils; but the Lord hath made the heavens" (Psalm 95:4, 5). "Neither is there any nation so great that hath gods so nigh them as our God is present to all our petitions" (Deut. 4:7).] Now, all these Bible expressions point to the clear inference that this Sovereign or Supreme God is the only true God. Consequently, these very texts, instead of proving Mr. Roberts' contention, plainly disprove it, demonstrating that there is but one God. "Thou alone art God" (Psalm 85:11). Two of these texts, for instance, have the significant qualification: Being _called_ gods. A man must not be a lawyer to know that the fact that not a few quacks and clowns are _called_ doctors does not make them such. "Although there be that are called gods either in heaven or on earth (for there be gods many and lords many); yet to us there is but one God" (I Corinthians 8:5, 6). Jesus answered, referring to Psalm 82:6, "Is it not written in your law: I said you are Gods? If he _called_ them gods to whom the word of God was spoken" * * * (John 10:34, 35). Neither Christ nor Paul say that they _are_ or _were gods_, but simply that they are called gods. Bear with me for further quoting: "I have said you are gods, and all of you the sons of the Most High. _But you shall die like men_," etc. (Psalm 82:6, 7). How unlike the true God, the _Immortal_ King of ages. Wherever Elohim occurs in the Bible in sense 1, (meaning the True God) it is employed with singular verbs and singular adjectives. Had the "Mormon" Church leaders known Hebrew, the original language of the Book of Moses, and nearly the whole of the Old Testament, they would not have been guilty of the outrageous blunders perpetrated by the writers of the Pearl of Great Price and of the Catechism, as appears on pages 24, 25, 26, 27, of the latter book: "They organized and formed (that is, the Gods,) the heavens and the earth * * * and the Spirit of the Gods was brooding upon * * * What did the _Gods_ do on the second day? etc. The Gods said, Let there be light * * * _and they [the Gods] comprehended the light, for it was bright_." (Whoever heard of a dark light? But even had the light lacked brightness, would the gods have been powerless to comprehend it?) The original had singular verbs in all these sentences and, unlike our imperfect English, which has the same form in the singular and in the plural, the Hebrew, the Greek, the Latin, the Syriac, etc., have different terminations in the plural from the singular. Had Joseph Smith and his partners not been ignorant of those ancient languages in which were written the original text and the oldest versions of the Bible, their revelations would, at least in reference to the Creator have tallied with the revelations of Moses. One of the strongest and clearest proofs of the unity of God, is God's solemn revelation of himself as Jehovah, prefaced by the emphatic statement: "_I am_ Who Am. Thou shalt say to the sons of Israel: I Am sent me to you, (that is: The one who said, I Am Who Am, sent me to you)" (Exodus 3:14). "Jehovah, the God of your fathers--I am Jehovah" (Exodus 6:2). If there ever was an occasion on which God should have disclosed his unity or his plurality, it was certainly then when Moses ventured to demand the credentials of his mission. God used singular verbs whenever referring to himself. He said: _I am_, not _we are_. He calls himself by the singular noun _Jehovah_, which, unlike the plural _Elohim_, is applied only to the one true God. This name Jehovah occurs one hundred and sixty times in Genesis alone.[A] [Footnote A: J. Corluy S. J. "_Spicilegium_," Volume 1. Com. 2. See also Smith's Bible Dictionary, word God.] II. _The Father, the Son and the Holy Ghost are one and the same identical Divine Essence or Being_. A. "I and the Father are one" (John 10-30). Christ asserts his physical, not merely moral, unity with the Father. "My sheep hear my voice * * * and I give them everlasting life; and they shall not perish forever, and _no man shall pluck them out of my hand_." The following argument by which Christ proves that no man shall pluck his sheep from his hand, proves his consubstantiality, or the unity of his nature or essence with his Father's: _My Father who gave me the sheep is greater than all men_ or creatures, (v. 29) and therefore no one can snatch the sheep or aught else from his hand. (Supreme or almighty power is here predicated of the Father.) Now, I and the Father are one (thing, one being) v. 30. (_Therefore, no one can snatch the sheep or aught else from my hand_.) To perceive the full meaning and strength of Jesus' argument, one must read and understand the original text of St. John's Gospel, that is, the Greek; or the _Latin_ translation: _Ego et Pater unum sumus_. If Christ had meant _one_ in mind or _one morally_ and not _substantially_, he would have used the masculine gender, Greek _eis_, (_unus_)--and not the neuter _en_, (_unum_)--as he did. No better interpreters of our Lord's meaning can be found than his own hearers. Had he simply declared his moral union with the Father, the Jews would not have taken up stones in protest against his making himself God, and asserting his identity with the Father. Far from retracting his statement or correcting the Jews' impression, Jesus insists that as he is the Son of God, he has far more right to declare himself God than the Scripture had to call mere human judges gods, and he corroborates his affirmation of his _physical_ unity with his Father by saying: "The Father is in me, and I am in the Father," which evidently signifies the same as verse 30: I and the Father are one and the same individual being, the One God. The preceding argument is reinforced by John 14, 8-11: "Philip saith to him: Lord, show us the Father, * * * Jesus saith: So long a time have I been with you and thou hast not known me. Philip, _he that seeth me seeth the Father also_. How sayest thou: Show us the Father. Do you not believe that _I am in the Father and the Father in me? The words that I speak I speak not of myself. But the Father who abideth in me, he doth the works._ Believe me that I am in the Father and the Father is in me. What things soever the Father doth, these the Son also doth likewise" (John 5:19). These words are a clear assertion of the _physical_ unity of the Son and the Father. It is plain from the context that Christ means more than a physical _resemblance_, no matter how complete, between him and his Father. Of mere resemblance and moral union could never be said that one is the other, and that the words uttered by one are actually spoken by the other. To see the Son and the Father at the same time in the Son, the Son and the Father must be numerically one Being. Now Christ says: "He that seeth me seeth the Father." Therefore, he and the Father are numerically one Being. Again, if the speech and the acts of the Son are physically the words and the works of the Father, the Son and the Father are physically one; indivisible, inseparably one principle of action, therefore, one Being. Now Christ tells us that his words and works are physically the words and works of his Father. Therefore, the Son and the Father are one indivisible, inseparable principle, and therefore identical Being: Let no one object: Is not the word and the deed of the agent, the word and the deed of his master or employer? Christ is more than his Father's agent. An agent could indeed say that his utterances and his actions are dictated or prompted by his master, but he could never say what Christ said: The words I utter are actually, physically spoken by my Father while I speak them; and the works I perform are actually, physically, performed by my Father. Is the Son, then, like the phonograph or the machine, the instrument of the Father? Nay, he is more than that. Being together with his Father, the one equally intelligent and equally efficient principle of action, the words and works are simultaneously both the Son's and the Father's. There remains to prove that the Holy Ghost is inseparably one with the Father and the Son. _There are three who give testimony in heaven, and these three are one_ (1 John 5:8). As Christ proved his identity and unity with the Father by texts quoted: "_The words that I speak I speak not of myself. But the Father who abideth in me he doth the works_," so he now shows his unity with the Holy Ghost by almost the selfsame sentences: "When the Spirit of Truth will have come, he will teach you all truth; for _he will not speak or himself, but he will speak whatever he will hear_, and will announce to you the things to come. He will glorify me, because _he will receive_ of mine and announce to you: _whatever the Father hath are mine_.[A] Therefore I said: because he will receive of mine and announce it to you" (John 16:13-15). [Footnote A: In the Old Testament, the foreknowledge of future events was ever spoken of as an incommunicable attribute of Jehovah (Isaiah 41:22, 23; 44:7; 45:11; Daniel 2:22, 47; 13; 42, etc.) As whatever the Father hath is the Son's, therefore, also, the knowledge of the future.] That the Holy Ghost is one with the Son, or Jesus, is proved also by the fact that the Christian baptism is indiscriminately called the _Baptism of the Holy Ghost, the Baptism in or with the Holy Ghost and the Baptism of or in Jesus_: "He [Christ] shall baptize _in the Holy Ghost and fire_" (that is the Holy Ghost acting as purifying fire) (Matthew 3:11); "have you received the Holy Ghost? _We have not so much as heard whether there be a Holy Ghost_." He said: "_In what then _[in whose name then] _were you baptized_?" Who said: "In John's baptism * * * Having heard these things _they were baptized in the name of the Lord Jesus_" (Acts 9:2, 5). "All we who are _baptized in Christ Jesus_" (Romans 6:3). B. Although the systematic doctrine of the Blessed Trinity, that is, of three Divine Persons (not three Gods) in one God, is a gradual development in the Church, nevertheless the distinction of the human and divine natures in Christ is found in the writings of St. Ignatius, disciple of the Apostle St. John, and Bishop of Antioch, who, because of his faith, was devoured by lions by order of Trajan, A. D. 107. Fifty and sixty years later, different Fathers, among whom Tertullian ("Adv. Marc" IV. 25, and "Adv. Wax." 2), Athenagoras ("Leg" 10: 24, 44), and Clement of Alexandria ("Strom" III: 12) are the most famous, taught there are three Divine Persons in one God; that these three, the Father, the Son and the Holy Ghost, are equal to each other and are one in substance.[A] [Footnote A: The manifestation of the three Divine Persons at our Lord's baptism could be interpreted as if there were three distinct beings in God, or three Gods, if such interpretation were not precluded by God's emphatic revelation of his Divine Unity. There was, on that memorable occasion, a twofold divine witnessing to Christ as Son of God come in the flesh to redeem mankind. In order to find in that event anything in support of the "Mormon" tenets, there should have appeared above the Son two glorious exalted men both pointing to him; whereas, only a voice was heard, and a dove was seen. Nor can we argue from the voice that the Father must have a mouth, and therefore a body; with greater reason might we maintain that the Holy Ghost is a pigeon, as a dove was visible; whereas, the organ of the voice was not.] III. _Pagan Witness to the Unity of the Christian's God_. As the Roman historian Tacitus, in his account of the Jews, wrote: "The Jews have no notion of any more than one Divine Being, and that known only to the mind." Other pagans bore similar testimony concerning the unity of God. In his letter to the Emperor Trajan, (A. D. 98-117) Pliny governor of Pontus, said among other things: "They [the Christians] assemble on certain days before sunrise to sing hymns of praise to Christ, their God. * * They submit to torture and death rather than invoke the gods." And Celsus, the forerunner of our modern infidels, thus slandered the early Christians: "Confessing that these are worthy of _their God_, they desire to convert but fools, and vulgar and stupid and slavish women and boys." One more. Caecilius wrote: "What monstrous notions * * * they [the Christians] fabricate that that _God_ of theirs, whom they can neither show nor see, should be inquiring diligently into the characters, the acts, nay the words and secret thoughts of all men! * * * Most of you are in want, cold, toil, hunger, and _your God_ suffers it." CHAPTER III. A REJOINDER TO REV. C. VAN DER DONCKT'S REPLY. I have read with great interest and I trust with due care the Rev. C. Van Der Donckt's Reply to my discourse on "Mormon Doctrine of Deity." With regard to his Reply in general, I observe three things: first, the Reverend gentleman labors with some pains to demonstrate that "Mormon" views of Deity with respect to the form and nature of God are at variance with the Catholic and even the orthodox Protestant views on that subject; second, the "Mormon" views of Deity are in conflict with the accepted Christian philosophy; third, that "Mormon" doctrines stand in sharp contrast to both Catholic and Protestant ideas respecting the unity of God. All this is easily proved; and would have been conceded cheerfully without proofs. "Mormons" not only admit the variances but glory in them. The foregoing, however, is not the issue between Mr. Van Der Donckt and myself. After the variances referred to are admitted, these questions remain: Which is most in agreement with what God has revealed concerning his form and nature, "Mormon" or orthodox Christian doctrine? Which is most in harmony with sound reason and the scriptures, "Mormon" doctrine, or the commonly accepted Christian philosophy? Which in their teaching presents the true doctrine of God's unity, "Mormons" or orthodox Christians? These are the issues; and so far as the Reverend gentleman has maintained the orthodox Christian doctrine against the "Mormon" doctrine, I undertake to controvert his arguments. I. THE FORM OF GOD. Following the order of my treatise, the gentleman first deals with the form of God. His first premise is that "_God is a Spirit_," quoting the words of the Savior (John 4:24;) and Paul's words, "The Lord is a spirit," (II Cor. 3:17.) He then argues that a spirit is different from a man, and quotes the remark of Jesus to his disciples, when he appeared to them after his resurrection: "A spirit hath not flesh and bones as ye see me have" (Luke 24:37-39). Also the words of Jesus to Peter, "Flesh and blood hath not revealed it [that is, that Jesus is the Christ] unto thee, but my _Father_ who is in heaven." (Matt. 16:17.) The gentleman in all this sees a striking contrast between _men, flesh and blood,_ and the _Father_; which "conveys the sense that God hath not flesh and blood like man, but is a spirit." That God is a spirit Mr. V. holds is proved also from his being called "invisible" in the Bible; and from this premise argues: "All material beings are visible. Absolutely invisible beings are immaterial, or bodiless:" and therefore, to help the gentleman out a little, not like man in form. With reference to the passage--"Flesh and blood hath not revealed it unto thee, but my Father who is in heaven," and the Reverend gentleman's remarks thereon, I wish to say, in passing, that the antithesis between man and God in the passage extends merely to the fact that the source of Peter's revelation was God, not man; and is no attempt at defining a difference between the nature of God and the nature of man. Here also I may say that the Latter-day Saints do not hold that God is a personage of _flesh_ and _blood_, but a personage of _flesh and bone_, inhabited by a spirit, just as Jesus was after his resurrection. Joseph Smith taught concerning the resurrection that "all [men] will be raised by the power of God, having _spirit_ in their bodies, and not _blood_."[A] Again, in speaking of the general assembly and church of the first born in heaven (Heb. 12:23), he said: "Flesh and blood cannot go there; but flesh and bones, quickened by the Spirit of God, can."[B] So that it must be remembered throughout this discussion that the Latter-day Saints do not believe that God is a personage of flesh and blood; but a personage of flesh and bone and spirit, united. [Footnote A: Discourse delivered at Nauvoo, March 20, 1842. _Mill. Star_, Vol. xix, p. 213.] [Footnote B: Discourse delivered at Nauvoo, Oct. 9, 1843. _Mill. Star_, Vol. xxii, p. 231.] I would remind the reader, also, that while Jesus said, "God is a spirit," and that a spirit "hath nor flesh and bone as ye see me have," he nowhere says that a spirit is immaterial or not substance. That is a conclusion drawn by the theologians from the false philosophy of the ancient pagans. But let us examine these premises and arguments of Mr. Van Der Donckt, more in detail. The inspired apostle says: "_Our God is a consuming fire_" (Heb. 12:29). "Now," to use the words of Mr. V., "although we must believe whatever God reveals to us upon one single word of his, just as firmly as upon a thousand; nevertheless, I will add" that Moses, who solemnly received the word from God which he delivered unto Israel, also says, "_The Lord thy God is a consuming fire_" (Exod. 4:24). Is Mr. V. ready to believe on these solemn assertions of scripture--hence of the Lord--that God is a fire, and therefore that fire is God? Or would he insist upon interpreting these passages by others, and by reason? Would he not want to quote Moses again where he says, "Thy God is * * * _as_ a consuming fire" (Ex. 9:3), and accept this as a reasonable interpretation of the passage stating so definitely that "God is a fire"? Again, "God is light" (I John 1:5). Would Mr. V. from that definition of God believe and teach that God is light, mere cosmic light? Or would he find an interpretation, or explanation necessary? And still again, "God is love" (I John 4:7, 16). Love is an attribute of mind, of spirit; must one conclude then from this definition that God is a mere attribute of mind? These reflections will demonstrate that these definitions of God, so far as they are such, together with the one with which Mr. V. commences his argument, "God is a Spirit," need defining. He endeavors to anticipate the "Mormon" answer to this argument by saying: I am well aware that the Latter-day Saints interpret those texts as meaning a spirit clothed with a body, but what nearly the whole of mankind, Christians, Jews, and Mohammedans, have believed for ages, cannot be upset by the gratuitous assertions of a religious innovator of this last century. At this point I will not appeal to or quote the "gratuitous assertions of a religious innovator of this last century"--meaning Joseph Smith. There is no need of that. If I were an unbeliever in the true Deity of Christ, I might take up the gentleman's argument in this way: You say God is a spirit, and hence bodiless, immaterial? His answer must be, "Yes." But Jesus says, "a spirit hath not flesh and bones as ye see me have"--hence Jesus is not God, because he is a personage of flesh and bone, in the form of man--not bodiless or immaterial. This, of course, is not _my_ point. I merely refer to it in the beaten way of good fellowship, and by way of caution to my Catholic friend, who, I am sure, in his way, is as anxious to maintain the true Deity of the Nazarene as I am; but his method of handling the text, "God is a spirit," might lead him into serious difficulty in upholding the truth that Jesus was and is true Deity, if in argument with an infidel. But now for the "Mormon" exposition of the text. Is Jesus Christ God? Was he God as he stood there among his disciples in his glorious and, to use Mr. V.'s own word, "sacred," resurrected body? There is but one answer that the Reverend Catholic gentleman or any orthodox Protestant can give, and that is in the affirmative--"yes, Jesus is God."[A] But "God is a spirit!" True, he is; but Jesus is a spirit inside a body--inside an immortal, indestructible body of flesh and bone; therefore, if Jesus is God, and God is a spirit, he is an embodied spirit, just as the Latter-day Saints teach. [Footnote A: "His acts proved his Deity; Jesus is Jehovah, and therefore we sing unto him as the Lord." "Treasury of David" (Spurgeon). Vol. iv, p. 371.] Now let it be understood that Latter-day Saints are not so foolish as to believe that so much phosphate, lime, carbon, hydrogen, and oxygen as may compose the body of a perfected man, is God. They recognize the fact that the body without the spirit is dead, being alone; but the spirit having through natural processes gathered to itself a body, and that body having been purified by the power of God--who has promised in holy scripture that he will "change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself" (Phil. 3:20, 21)--when this is done, even the body takes upon it some of the divine nature. It indeed becomes "sacred," and something more than "sacred"--it becomes incorporated with and forever united to, a spirit that is divine, and henceforth becomes an integral part of God. Of which process, of a divine spirit taking on a body of flesh and bone, Jesus Christ is the most perfect example. At this point, I shall pass for the present a few items that stand next in order in Mr. Van Der Donckt's argument, that I may consider some statements and arguments of his made further on in the "Reply," because they are immediately related to what has just been said. Mr. V. holds that it is proved by Holy Writ that "angels as well as God are bodiless beings." After quoting passages of scripture in support of this statement, he then adds: "Could plainer words be found to teach that angels, both good and bad, are spirits, devoid of bodies? Now, the Creator is certainly more perfect than his creatures, and pure minds are more perfect _than minds united to bodies_[A] (men)." In support of which he quotes the following: "The corruptible body is a load upon the soul, and the earthly habitation presseth down the mind" (Wisdom 9:15)[B]; and Paul's saying, "who shall deliver me from this body of death?"[C] (Rom. 6:24). _Therefore the Creator is a pure spirit._ [Footnote A: Italics are mine.] [Footnote B: This is a book received by the Catholic Church on alleged apostolical tradition, but not found in the Hebrew Bible nor Protestant versions of the Bible.] [Footnote C: Quoted thus by Mr. V. In both Catholic and Protestant Bibles it stands: "Who shall deliver me from the body of this death?"] I fear Mr. V. in these statements has run into more difficulty. Let us see. According to his doctrine, "Angels as well as God are bodiless beings." "Angels, both good and bad, are spirits, devoid of bodies. The Creator is more perfect than his creatures, _and pure minds_ [minds separated from bodies] _are more perfect than minds united to bodies_. * * * Therefore the Creator is a pure spirit." But where does this leave Jesus? Was and is Jesus God--true Deity? Yes. But Jesus is a spirit and body united into one glorious personage. His mind was and is now united to and dwelling in a body. Our Catholic friend says, "pure minds [i. e. minds not united to bodies] are more perfect than minds united to bodies." He also says, "Angels, both good and bad, are spirits (i. e. minds) devoid of bodies." Therefore, it must follow from his premises and argument that angels are superior to Jesus since his spirit is united to a body, while they are minds _not_ united to bodies! I will not press the point, that the same conclusions could be drawn from his premises and argument with reference even to bad spirits, whom he says are bodiless, and hence, upon his theory, superior to minds or spirits united to bodies, for that would be ungenerous upon my part, and would lay upon his faulty argument the imputation of awful blasphemy, which I am sure was not intended and would be as revolting to him as it would be to myself. Mr. V., I am sure, would contend as earnestly as I would that Jesus is superior to the angels, though it is perfectly clear that he is a spirit united to a body. "When he had by himself purged our sins, [Jesus] sat down on the right hand of the majesty on high; being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. * * * And again, when he bringeth in the first begotten into the world, he saith, and let all the angels of God worship him. And of the angels he saith, who maketh his angels spirits, and his ministers a flame of fire. _But unto the Son he saith, Thy throne, O God, is for ever and ever_" (Heb. 1:3-8). In this passage the superiority of Jesus over the angels is manifested in four ways: first, by the direct affirmation of God, that he was made "better" than the angels; second, that by inheritance he obtained a more exalted name; third, that the angels are commanded to worship him; fourth, God, the Father, addressing Jesus, said, "Thy throne, O God, is for ever and ever." In this passage the Father directly addresses Jesus by the title "God." And as God is exalted above all angels, Jesus must be superior to angels, for he is "God," if we may believe the words of the Father--whom to disbelieve would be blasphemy. Mr. Van Der Donckt admits in his argument,'of course, that Jesus is God; and also admits the persistence of him in the physical condition in which he left the earth with his resurrected body. For in explaining the scripture passage about seeing God "face to face," he remarks: The first and chief element of the happiness of heaven will consist in the beatific vision; that is, in seeing God face to face, unveiled, as he really is. The "face to face," however, is literally true only of our blessed Savior, who ascended into heaven with his sacred body. Otherwise, as God is a spirit, he has no body, and, consequently, no face. From this it is clear that, in the mind of the Reverend gentleman, Jesus not only ascended into heaven with his "sacred body," but now dwells there spirit and body united; and the blessed, who shall inherit heaven will see him there literally "face to face."[A] Otherwise than this "face to face" view of Jesus--according to Mr. V.--we shall only see God, since he is a spirit, "with the spiritual eye; with the soul's intellectual perception, elevated by a supernatural influx from God!" This admission with reference to Jesus and his existence as an immortal personage of flesh and bone, and our literal view of him in heaven "face to face," draws with it some consequences which my Catholic friend evidently overlooked. In the creed usually named after St. Athanasius, it is said: "_Such as the Father is, such is the Son._" I take it that this, in the view of those who accept the Athanasian creed, has reference to the "substance of the Father," as well as to other things pertaining to him; for, according to that creed, the "substance" of the Father and Son is one and undivided. "We worship one God in Trinity, and Trinity in Unity," says the creed; "neither confounding the persons nor _dividing the substance_." It must be, therefore, according to Mr. V.'s creed, that all the "substance" of God there is, is in Jesus Christ, as well as the attributes of God. The terms of the creed forbid us believing that part of the "substance" of God was enclosed in the flesh and bone body of Jesus, and the remainder existed outside of that body; for that would be dividing the "substance" of God, a thing the Athanasian creed forbids: therefore, all the "substance" of God inhabits the body of Jesus Christ, and he is wholly God. In this view of the subject, there is no God except the Deity enclosed in the flesh and body of Jesus Christ. But that would place our Catholic friend--after all he has said about God being a spirit, and about the superiority of pure minds (i. e. spirits not united to bodies) over minds united to bodies--under the necessity of accepting as God, the Supreme, the Almighty, a personage that is a spirit and body united in one glorious personage, and in form like man--a thing most abhorrent to our friend's principles. [Footnote A: In an article for the _Improvement Era_, on the Doctrines and Claims of the Catholic Church, Bishop Scanlan, of Salt Lake City, also said of the Divinity of Christ; "The Catholic Church teaches that Jesus Christ is not a mere elect child or special creation of God, or in any sense or manner a creature, but that he is the eternal and only Son of God, God of God, Light of Light; the expression of the Eternal Father, with whom he is one in nature and substance, and to whom he is equal in all divine attributes, power and glory."--_Improvement Era_, vol. i, p. 14.] On the other hand, if it be contended that besides the Son of God, Jesus, a personage of flesh and bone and spirit, there exists God, a spirit, then there is likely to arise again the conception of the "substance" being divided, and the existence of two individual Gods instead of one. The one a spirit unembodied, and the other a spirit enclosed in a body of flesh and bone--the glorified, exalted Man, Christ. This danger is also increased by the part of the creed now being considered, _viz_., "Such as the Father is, such is the Son;" for it must follow, if this be true that such as the Son is, such is the Father also. And this, must hold with reference to God, wholly; to his substance, essence, personality, form, as well as to all attributes possessed, or else it is not true at all. And if true, since we know that Jesus is an immortal being of flesh and bone and spirit united into one glorious personage (and Mr. V. admits that, and also that the blessed in heaven shall see him as such a personage, literally "face to face"), then God the Father must be the same, a personage of flesh and bone and spirit united--a thing most abhorrent to Mr. V.'s principles. At this point, I must complain of the gentleman's argument a little. However able and fair his article may be considered on the whole, I think, on the question of the "form of God," I am justified in charging that he has not dealt at all with my strong scripture proofs relative to that matter. He makes but the very slightest reference to the passage: And God said, Let us make man in our image, after our likeness. * * * So God created man in his own image, in the image of God created he him; male and female created he them (Genesis 1:26, 27). And he considered nowhere the very definite passage: God * * hath in these last days spoken unto us by his Son. * * * who, being the brightness of his glory _and the express image of his person_, and upholding all things by the word of his power, when he hath by himself purged our sins, sat down on the right hand of the Majesty on high (Heb. 1:3). "Now," to use the solemn words of the Reverend gentleman himself, "we must believe whatever God reveals to us upon one single word of his, just as firmly as upon a thousand"--I shall hold that it was incumbent upon Mr. V. to deal with these passages, and set forth in what way they are to be understood, if _not_ to be understood as they read.[A] I can think of no language that could express the truth more forcibly, that man was created in the form of God and, therefore, that God in form is like man, than the language of these two passages. When the word of God says: "God created man in his own image, in the image of God created he him;" and then again, in speaking of Jesus, who certainly bore all the semblance, figure and stature of a man--who was a man--when the divine Spirit, I say, in speaking of him, says that _he was the express image of God's person_--I shall despair of human language expressing any fact whatsoever, if this language does not say that in form God and man are alike. And what the word of God in plainness teaches--so plain that he who "runs may read," so plain that "wayfaring men though fools need not err therein"--"is not to be set aside by the gratuitous assertions" of "religious innovators" of early Christian centuries who corrupted the plain meaning of God's word by their vain philosophies, and oppositions of science, falsely so called. Mr. Van Der Donckt makes no reference to this plain passage in Hebrews 1:3; and I am under the necessity of thinking that in respect of this passage and the one in Genesis, he had no means at his command by which he could satisfactorily explain away their force. They stand, therefore, with their strength unimpaired, in proof of the doctrines taught in the discourse at which Mr V. leveled his Reply. [Footnote A: The meaning of this language from the 26th verse of the first chapter of Genesis is made perfectly clear when compared with the third verse of the 5th chapter of Genesis where it is written: "And Adam lived an hundred and thirty years, and begat a son in his own likeness, after his image; and called his name Seth." What do these words imply but that Seth was like his father in features and also doubtless in intellectual and moral qualities? And if when it is said Adam begat a son in his "own likeness, after his image," it simply means that Seth in form and features and intellectual and moral qualities was like his father--then there can be no other conclusion formed upon the passage that says God created man in his own image and likeness than that man, in a general way, in form and feature and intellectual and moral qualities was like God.] Of God Being Invisible. Mr. Van Der Donckt thinks he sees further proof of God's being a "Spirit," and therefore immaterial or bodiless, in the fact that he is spoken of in the Bible as being "invisible." Moses "was strong as seeing him that is invisible," (Heb. 11:27;) "No man hath seen God at any time" (I John 4:12;) "The King of kings--whom no man hath seen nor can see," (I Tim. 6:16); are the passages he relies upon for the proof of his contention. Of course, Mr. V. is aware of the fact--for he mentions it--that these passages are confronted with the explicit statement of scripture that God has been seen by men. Moses saw him. At one stage of his experience, the great Hebrew prophet was told that he could not see God's face; "for," said the Lord, "there shall no man see me and live." But even at that time, Moses was placed in a cleft of the rock, "and thou shalt see my back parts," said the Lord to him; "but my face shall not be seen" (Exodus 23:18-23). On another occasion, Moses, Aaron, Nadab and Abihu, and seventy of the elders of Israel, saw God. And they saw the God of Israel; and there was under his feet as it were a paved work of sapphire stone, and as it were the body of heaven in his clearness. And upon the nobles of the children of Israel he laid not his hand: also they saw God, and did eat and drink (Ex. 24:9-11). Isaiah saw him: "I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple." At the same time the seraphims proclaimed his holiness, saying, "Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory." Then said Isaiah: "Woe is me! for lam undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts" (Isaiah 6:1-5). To harmonize these apparitions of God to men with his theory of the invisibility of God, Mr. V. appeals to the writings of some of the Christian fathers, and Cardinal Newman, from whose teachings he concludes that God the Father is called "invisible" because "he never appeared to bodily eyes; whereas the Son manifested himself as an angel, and as a man after his incarnation. * * * Whenever the Eternal Son of God, or angels at God's behest, showed themselves to man, they became visible only through a body, _or a material garb assumed for the occasion!_" Surely Tertullian, Ambrose, Augustine, the great English Cardinal of the Roman church, and Mr. V. are in sore straits when they must needs take refuge in the belief of such jugglery with matter as this, in order to reconcile apparently conflicting scriptures. And what a shuffling off and on of material garbs there must have been, as from time to time hosts of angels and spirits appeared unto men! It is but the materialization of the spiritualist mediums on a little larger scale. But there is a better way of harmonizing the seeming contradictions; and better authority for the conclusion to be reached than the Christian fathers and Cardinal Newman. I mean the scriptures themselves. Take this expression of the scripture, "No man hath seen God at any time" (I John 4:12). Standing alone, it seems emphatic and conclusive. And in the same connection this also, from the testimony of John: "No man hath seen God at any time; the only begotten Son which is in the bosom of the Father, he hath declared him" (St. John 1:18). But consider these texts in connection with what the Master himself said on the same subject: "It is written in the prophets, And they shall be all taught of God. Every man, therefore, that hath heard, and hath learned of the Father, cometh unto me. Not that any man hath seen the Father, _save he which is of God, he hath seen the Father_" (St. John 6:45, 46). Now we have the key to the matter. "No man hath seen God at any time, _save_ [except] _he which is of God, he hath seen the Father._" If any one shall contend that this "_he which is of God_" has reference to Jesus only, the complete answer to that will be found in the account of the Martyr Stephen's glorious view of the Father and the Son together and at one time: "But he [Stephen] being full of the Holy Ghost, looked up steadfastly into heaven, _and saw the glory or God, and Jesus standing on the right hand of God, and said, "Behold, I see the heavens opened, and the ton of Man standing on the right hand of God_." (Acts 7:55-6). Undoubtedly, for reasons that are wise, God the Father has been "invisible" to men except under very special conditions; for the most part the "Only Begotten hath declared him," and stood as his representative; and in the absence of those special conditions, no man hath seen God the Father; no man in the absence of these conditions can see his face and live. He must be "_of God_," as Stephen was, then he may see God, even the Father, as that martyr evidently did. Here, too, may be cited a passage from one of the revelations of the Lord to Joseph the Prophet, which throws more light upon the subject. Speaking of the Higher or Melchizedek Priesthood, the Lord says: This greater Priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the knowledge of God; therefore, in the ordinances thereof, the power of godliness is manifest; and without the ordinances thereof, and the authority of the Priesthood, the power of godliness is not manifest unto men in the flesh; _for without this no man can see the face of God, even the Father, and live_ (Doc. and Cov. sec. 84:19-22). God, then, in the Bible, is called "invisible," not because he is absolutely so by reason of his nature, because he is "immaterial or bodiless," but because he is not to be seen by men except under very special conditions. The special conditions complied with, however, certain holy men have seen God; the Father, and have borne witness of the fact. Of course, it follows that the "invisibility" of God as here set forth does not carry with it the idea that God is immaterial or bodiless; nor would it follow that God is immaterial, even if absolutely invisible to human eyes in our present existence. Mr. V. advances a strange doctrine when he says that "All _material_ beings are visible. Absolutely invisible beings are _immaterial_ or bodiless." I take it that his assertion is equivalent to saying that all material things are visible; and that absolutely invisible things, like "invisible beings," are immaterial or bodiless. Is that true? Is the atmosphere visible? No. But it is material. "It is composed of atoms of matter whose weight is such that the pressure upon every square inch amounts to fifteen pounds; and upon the body of an ordinary-sized man some fourteen tons; but notwithstanding this, man could not construct a microscope sufficiently powerful to render these atoms visible."[A] What of the ether extending throughout the universe, in which millions of suns and their attendant planets move as motes in a sunbeam; is that visible? No; but it is material nevertheless. So with many things that, notwithstanding they are absolutely invisible, are material for all that, and have some of the qualities in common with grosser matter. We know but little of substances, as yet; less of their essence; but since there are many material substances absolutely invisible to us, is it unreasonable to believe that there are also beings consisting of substances more refined, pure and glorious than the material that is visible to our limited and imperfect vision?--beings invisible to us, unless our eyes be quickened by the power of God, yet material, and having form, and limitations and relations to other beings and things; and also possessed of many other qualities common to matter. In view of these facts, is not Mr. Van Der Donckt a little reckless, and too dogmatic, in stating the _datum_ from which he argues for the absolute invisibility of God, and hence also his supposed immateriality, or bodiless state? [Footnote A: Samuel Kinns' "Harmony of the Bible and Science," p. 338.] Mr. Van Der Donckt argues that angels and spirits are also bodiless or immaterial. Was it a bodiless or immaterial angel that wrestled with Jacob until the breaking of the day; and who, when he could not prevail against the patriarch, touched the sinew of his thigh that it forthwith shrank? (Gen. 32:23-32). Were they immaterial or bodiless angels who called at the tent-home of the patriarch Abraham, on the plains of Mamre, for whom Sarah baked cakes, and Abraham's servant prepared a roast of veal; and, when all things were made ready, the patriarch stood by, and the three heavenly personages--one of them is called "the Lord"--"did eat" (Gen. 18)--were they immaterial or bodiless? Perhaps the Reverend gentleman will say, however, that these cases, and a score of others of similar nature that might be quoted, are answered by his statement--made on the authority of some Christian fathers and Cardinal Newman--that when angels "showed themselves to man they became visible [hence materialized, according to my friend's theory of visible and invisible beings] only through a body, or material garb assumed for the occasion!" For which theory, as whimsical as it is nonsensical, I venture to tell the Reverend gentleman there is no warrant of divine authority; nothing but the assumptions and speculations of churchmen seeking to harmonize Christian doctrine with the vain speculations of old pagan philosophers. I know nothing that equals this theory for absurdity, except it be the idea of Epicurus, who, after affirming that the gods were of human form, explained--"Yet that form is not body (i. e. material), but something _like_ body; nor does it contain any blood, but something _like_ blood!"[A] Or may I say that Mr. Van Der Donckt's absurdity is really equalled by that of Heracleitus, who taught that the sun was extinguished every evening and made new every morning? [Footnote A: _Tuscul. Dispt._ Cicero, p. 227 (Younge's translation).] As for the rest of Mr. V.'s theory of immateriality and invisibility of angels and spirits, I shall trust to what I have said on these subjects in dealing with the invisibility of God, to be a sufficient answer. Of Anthropomorphism and understanding the Bible Literally. I must say a word upon Mr. V.'s remarks respecting the plain anthropomorphism of the Bible, and the matter of understanding that sacred book literally. With reference to the first he says: All men after the example of the inspired writings, make frequent use of the figure called anthropomorphism, attributing to the Deity a human body, human members, human passions, etc., and that is done, not to imply that God is possessed of form, limbs, etc., but simply to make spiritual things or certain truths more intelligible to man. I would like to know upon what authority Mr. V. adjudges the "inspired writings" not to imply that God is really possessed of form, limbs, passions, etc., after attributing them to him in the clearest manner. The "inspired writings" plainly and most forcibly attribute to Deity a form like man's, with limbs, organs, etc., but the Bible does not teach that this ascription of form, limbs, organs and passions to God, is unreal, and "simply to make spiritual things or certain truths more intelligible to man." On the contrary, the Bible emphasizes the doctrine of anthropomorphism by declaring in its very first chapter that man was created in the image of God: "So God created man in his own image, in the image of God created he him." The explanation is offered that it was necessary to attribute human form, members and passions, to God, in order to make spiritual things intelligible to man; _but what is the reason for ascribing the divine form to man,_ as in the passage just quoted? Was that done to make human beings or certain truths more intelligible to God? Or was it placed in the word of God because it is simply true? The truth that God in form is like man is further emphasized by the fact that Jesus is declared to have been in "the express image" of the Father's person (Heb. 1:3); and until Mr. V. or some other person of his school of thought, can prove very clearly that the word of God supports his theory of the unreality of the Bible's description of form, organs, proportions, passions and feelings, to God and other heavenly beings, the truth that God in form is like man will stand secure on the foundation of the revelations it has pleased God to give of his own being and nature.[A] [Footnote A: Dean Mansel administers a scathing reproof to the German philosophers Kant and Fichte (and also to Professor Jowett in his note xxii in Lecture 1.) for what he calls "that morbid terror of what they are pleased to call anthropomorphism, which poisons the speculation of so many modern philosophers, when they attempt to be wise above what is written, and seek for a metaphysical exposition of God's nature and attributes." These philosophers, while holding in abhorrence the idea that God has a form such as man's--or any form whatsoever--parts, organs, affections, sympathies, passions or any attributes seen in man's spirit, are, nevertheless, under the necessity of representing God as conscious, as knowing, as determining; all of which, as pointed out by Dean Mansel in the passage which follows, are, after all, qualities of the human mind as well as attributes of Deity; and hence the philosophers, after all their labor, have not escaped from anthropomorphism, but have merely represented Deity to our consciousness, shorn of some of the higher qualities of the human mind, which God is represented in the scriptures as possessing in their perfection--such as love, mercy, justice. As orthodox Christian ministers, both Catholic and Protestant alike, including Mr. V., are afflicted with the same madness, I see no reason why the Dean's reproof should not be made to apply to them, and hence quote the passage _in extenso_: "They may not forsooth, think of the unchangeable God as if he were their fellow man, influenced by human motives, and moved by human supplications. They want a truer, juster idea of the Deity as he is, than that under which he has been pleased to reveal himself; and they call on their reason to furnish it. Fools, to dream that man can escape from himself, that human reason can draw aught but a human portrait of God. They do but substitute a marred and mutilated humanity for one exalted and entire: they add nothing to their conception of God as he is, but only take away a part of their conception of man. Sympathy, and love, and fatherly kindness, and forgiving mercy, have evaporated in the crucible of their philosophy; and what is the _caput mortuum_ that remains, but only the sterner features of humanity exhibited in repulsive nakedness? The God who listens to prayer, we are told, appears in the likeness of human mutability. Be it so. What is the God who does not listen, but the likeness of human obstinacy? Do we ascribe to him a fixed purpose? Our conception of a purpose is human. Do we speak of him as continuing unchanged? Our conception of continuance is human. Do we conceive him as knowing and determining? What are knowledge and determination but modes of human consciousness? and what know we of consciousness itself, but as the contrast between successive mental states? But our rational philosopher stops short in his reasoning. He strips off from humanity just so much as suits his purpose; 'and the residue thereof he maketh a God less pious in his idolatry than the carver of the graven image, in that he does not fall down unto it and pray unto it, but is content to stand off and reason concerning it. And why does he retain any conception of God at all, but that he retains some portions of an imperfect humanity? Man is still the residue that is left; deprived indeed of all that is amiable in humanity, but in the darker features which remain, still man. Man in his purposes; man in his inflexibility; man in that relation to time from which no philosophy, whatever its pretensions, can wholly free itself; pursuing with indomitable resolutions a preconceived design; deaf to the yearning instincts which compel his creatures to call upon him. Yet this, forsooth, is a philosophical conception of the Deity, more worthy of an enlightened reason than the human imagery of the Psalmist: 'The eyes of the Lord are over the righteous, and his ears are open unto their prayers.' Surely downright idolatry is better than this rational worship of a fragment of humanity. Better is the superstition which sees the image of God in the wonderful whole which God has fashioned, than the philosophy which would carve for itself a Deity out of the remnant which man has mutilated. Better to realize the satire of the eleatic philosopher, (Xenophanes) to make God in the likeness of man, even as the ox or the horse might conceive gods in the form of oxen or horses, than to adorn some half-hewn Hermes, the head of a man joined to a misshapen block. Better to fall down before that marvelous compound of human consciousness whose elements God has joined together, and no man can put asunder, than to strip reason of those cognate elements which together furnish all that we can conceive or imagine of conscious or personal existence, and to deify the emptiest of all abstractions, a something or nothing, with just enough of its human original left to form a theme for the disputation of philosophy, but not enough to furnish a single ground of appeal to the human feelings of love, of reverence, and of fear. Unmixed idolatry is more religious than this. Undisguised atheism is more logical." (Limits of Religious Thought, Mansel, pp. 56-58). Notwithstanding this passage, however, it should be remarked that Dean Mansel holds on the very next page of this treatise that there is a principle of truth of which this philosophy is the perversion. "Surely," he remarks, "there is a sense in which we may not think of God as though he were a man; as there is also a sense in which we cannot help so thinking of him. * * * * * We feel that there is a true foundation for the system which denies human attributes to God; _though the superstructure, which has been raised upon it, logically involves the denial of his very existence_." The position of the Dean, as is well known, is that such are the limitations of the human mind--such the limitations of religious thought, that man may not hope to understand the divine nature, but as an act of faith must accept what is revealed concerning that nature.] But the strangest part of the Reverend gentleman's contention on the matter now in hand is that the Latter-day Saints understand the anthropomorphic expressions in the scriptures as he explains them; and cites our catechisms (chapter 5, question 9) in proof of it![A] I quote the reference given: [Footnote A: This is a thing so astonishing for Mr. Van Der Donckt to say, that lest the reader should think I had misunderstood him. I place before him in this note Mr. Van Der Donckt's statement at length. "It is a well known fact that all men after the example of the inspired writings, make frequent use of the figure called anthropomorphism, attributing to the Deity a human body, human members, human passions, etc.; and that is done, not to imply that God is possessed of form, limbs, etc., but simply to make spiritual things or certain truths more intelligible to man, who, while he tarries in this world, can perceive things and even ideas only through his senses, or through bodily organs. "That even the Latter-day Saints thus understand such expressions is evident from their catechism (chapter 5: question 9), etc., etc."] 9. Q. If God is a person, how can he be everywhere present? A. His person cannot be in more than one place at the same time, but he is everywhere present by his Holy Spirit. This is preceded by the following passages from the same book and chapter: 1. Q. What kind of a being is God? A. He is in the form of a man. 2. Q. How do you learn this? A. The scriptures declare that man was made in the image of God. * * * 3. Q. Have you any further proof of God's being in the form of a man? A. Yes, Jesus Christ was in the form of a man, and was at the same time in the image of God's person. * * * 4. Q. Is it not said that God is a spirit? A. Yes; the scriptures say so. (John 4:24.) * * * 5. Q. How, then, can God be like man? A. Man has a spirit, though clothed with a body, and God is similarly constituted. 6. Q. Has God a body then? A. Yes; like unto man's body in figure. 7. Q. Is the person of God very glorious? A. Yes; infinitely glorious. 8. Q. Is God everywhere present? A. Yes; He is in all parts of the universe. Then follows, of course, question nine and its answer, quoted above and by Mr. V.; and yet the gentleman, in the very face of these explicit statements concerning the reality of God's form in our faith, would have it believed that the Latter-day Saints understand the expressions of scripture ascribing human forms, limbs and organs to God as he explains them--not to imply that God is possessed of form, limbs, etc., but simply to make spiritual things more intelligible to man! This is a splendid illustration of Mr. V.'s ability to misunderstand. Mr. V. next takes up the subject of understanding the language of the Bible literally. He says it is from anthropomorphic passages of the Bible that the Latter-day Saints conclude that God has a body--such passages as speak of the face, hands feet and other limbs and organs of God. He holds these passages to be figurative. "I contend," he remarks, "that if we must understand the Bible literally in those passages ('God created man in his own image') from which they attempt to prove that God has a body, we must interpret it literally in _other similar passages_."[A] I assent to that. It is well known that the language of the Bible is highly figurative, almost extravagantly so in places, and much allowance must be made for the inclination to imagery of prophetic natures, which, like poetic temperaments, are given to imagery; and hyperbole is the vice of oriental speech. But Mr. V. is not true to this canon of interpretation he lays down, _viz_., _the same rule of interpretation must be applied to passages that are similar in character_. After laying down this principle of interpretation, he proceeds to depart from it by placing for comparison very _dissimilar passages_. What similarity is there, for example, in the plain, matter of fact statement, "God created man in his own image, in the image of God created he him;" and the passage he quotes from Psalms: "If I take my wings early in the morning, and dwell in the uttermost part of the sea, even there shall thy hand lead me, and thy right hand shall hold me"? And this also: "Whither shall I flee from thy face. If I ascend into heaven, thou art there; If I descend into hell thou art there?" Has not the Reverend gentleman placed for comparison here the most dissimilar passages that perhaps could be found in the whole Bible? Yet he insists that the prosy passage from Genesis must be regarded as equally figurative with David's poetry, and insists that if "Mormons" believe literally that God made man in his own image and likeness, or that Moses and seventy elders saw the God of Israel, as plainly declared by Moses, then "They must believe that God had such a very long hand as to extend to the uttermost parts of the sea;" and "such an extremely long face, reaching from heaven to hell;" and "conclude that David had wings!" Further remarks on this head are not necessary. One is under no obligation to seriously discuss nonsense. [Footnote A: Italics are mine--R.] Of the Incarnation or the Son or God. Another case of misapprehension of "Mormon" ideas will be found in what Mr. Van Der Donckt says with reference to the Latter-day Saints' sacred books not teaching the Christian truth of the incarnation of Deity in the person of Jesus Christ. The sacred books of the Latter-day Saints may not contain the verbiage of so-called Christian literature on the subject; but if full recognition of the fact that Jesus was in the beginning with the Father--was the "Word," and, moreover, the "Word" that "was God," and afterwards was made flesh and dwelt among men--is to believe in the incarnation of the Son of God, then the sacred books of the Latter-day Saints teach this doctrine, for over and over again in our sacred books will passages to that effect be found (especially section 93 of the Doctrine and Covenants). Moreover, the Reverend gentleman should remember that "Mormons" include among their sacred books the Holy Bible, and all the doctrine of incarnation taught in that book is our doctrine. I think the main difference between the Latter-day Saints and "Christians" on the subject of incarnation, is that the Latter-day Saints believe that incarnation does not stop with the Lord Jesus Christ. Our sacred books teach that not only was Jesus Christ in the beginning with God, but that the spirits of all men were also with him in the beginning, and that these sons of God, as well as the Lord Jesus Christ, became incarnated in bodies of flesh and bone (Doctrine and Covenants, section 93). But Mr. V. thinks he discovers in this doctrine of incarnation a proof that "God has not a body and therefore is not an exalted man," "It is plain," says he, "that the Son of God became flesh only at the time of his sojourn on earth. Now had he been flesh or man before, as the 'Mormons' hold, how could he become what he was already from all eternity?" This is another instance of Mr. V.'s misapprehension of what "Mormons" teach. We nowhere teach that Jesus Christ, the Son of God, was flesh and bone from all eternity. When seeking to make "Mormonism" appear inconsistent with itself, the Reverend gentleman is in duty bound to keep in mind our whole doctrine on any particular subject he is treating. He should remember that our theology holds that the Father, Son and Holy Ghost are distinct and separate personages, in the sense that they are three distinct individuals; and that the Father is a personage of flesh and bone, as Jesus now is; but previous to Messiah's birth into the world, he was a spirit, the First Born of the hosts of the spirits in heaven, and was with the Father in the beginning of the creation of our earth and its heavens. Indeed, under the direction of the Father, he was the creator of them (Heb. 1:3; Col. 15:17; John 1:3); but he came to the earth to receive a tabernacle, that in all things he might become as his Father is--a divine spirit inseparably united to a sacred and glorified body--one glorious spiritual personage. As much of Mr. V.'s argument on this head is built on a misapprehension of our doctrine, it will not be necessary for me to follow him through the interminable windings of his argument with reference to it. "There is never a proper ending to reasoning which proceeds on a false foundation" (Cicero). Mr. V. next brings as proof against God's being an exalted man, what he calls the direct statement of the Bible, that God is not man: "God is not a man, that he should lie; neither the son of man, that he should be changed" (Numbers 23:19). "I am God and not man" (Psalm). These passages simply present the contrast between man as he is now, and with all his imperfections on his head, and God. The Latter-day Saints do not teach that man in his present state and condition is God; on the contrary, they hold that there is a very, very wide difference between them, all the difference indicated by the Bible: but they do believe that through the eternities that will pass over man's head, and with God for guide and teacher, he may become as his Father in heaven is, and that such is his destiny.[A] It follows that when man shall attain to that destiny, the contrast now so striking between man and God will not exist. The contrast noted in the scriptures by Mr. V. is not between _perfected_ men and God, but between very imperfect men--men who lie, and are changeable--and God; and since the Latter-day Saints do not hold that man while imperfect is God, or like God, or God like him, the argument of the gentleman, based on the passages quoted, is of no force. It could be said of some grandly developed, noble, high-minded man, such as a Gladstone, a Bismarck, or a Washington: He is not a child that he should halt in reason, or falter in action, or be frightened by phantoms of the dark. But such a contrast does not include the idea that the child may not change his status, and finally become all that the great man is with whom he is now contrasted. Clearly, the contrast is one of conditions, more than of natures, and at its very highest value is the contrast between a perfected nature and one not yet perfected. [Footnote A: In a discourse in which much of the "Mormon" doctrine concerning the Deity is unfolded by the Prophet Joseph Smith--the King Follett discourse (see chapter 5)--in a passage dealing with the time in which man may attain to some of the contemplated exaltations in the future, he remarks: "When you climb up a ladder, you must begin at the bottom and ascend step by step, until you arrive at the top; and so it is with the principles of the Gospel--you must begin with the first, and go on until you learn all the principles of exaltation. _But it will be a great while after you have passed through the vail [of death] before you will have learned them. It is not all to be comprehended in this world: it will be a great work to learn our salvation and exaltation, even beyond the grave_."] The same answer applies to the Reverend gentleman's contention based on the passage, "Thou art always the selfsame;" "I am the Lord and change not;" "The Father of lights, with whom there is no change nor shadow of alteration." These passages teach what the Reverend gentleman calls the "immutability of God," which he holds to preclude the idea that God rose from a state of imperfection to that of perfection--since he is always the "selfsame." Before answering at length, I couple with this Mr. Van Der Donckt's final argument on this division of the subject--the scriptural evidences and arguments on the form and nature of God--namely, "The Latter day Saints' theory of the Man-God supposes a past and present with God. The Bible excludes that succession of time," says the Reverend gentleman, "and speaks of God as the everlasting present; 'I Am Who am,' 'From eternity to eternity thou art God.'" Against this argument, based upon God's reputed unchangeableness, and being always as he now is, from all eternity to eternity, I wish to say, first, that the _God-nature_ is doubtless always the same, without reference to those who may attain unto it; and speaking of the God-nature, it is always the "Selfsame," from eternity to eternity; but after that statement, against the Reverend gentleman's argument bottomed on God's immutability and eternity--and, in fact, against all his arguments, from first to last, respecting the form and nature of God, I place Jesus of Nazareth, the Messiah, the revelation of God to man, I place him as my premises, and my argument against all the reverend gentleman has said, or can say, on this division of the subject. I call attention to the fact that neither in my discourse which brought forth Mr. Van Der Donckt's Reply nor in this Rejoinder, have I turned to those numerous passages of the Bible that speak of the face, limbs or organs of God. Not that I mistrust the force of those passages as evidence, but because I have thought it unnecessary to appeal to them, so long as I had in Jesus, the Messiah, a full length and complete representation of God, not only as to the _reality_ of his being, but as to the _kind_ of being God is. And now I ask, as I did in my discourse, _is Jesus God_? Is he a manifestation of God--a revelation of him? If so, there must be in him an end of controversy; for whatever Jesus Christ was and is God must be, or Jesus Christ is no manifestation, no revelation of God. Is Jesus Christ in form like man? Is he possessed of a body of flesh and bone which is eternally united to him--and now an integral part of him? Does he possess body, parts and passions? There can be but one answer to all these questions, and that is, "Yes; he possessed and now possesses all these things." Then God also possesses them; for even according to both Catholic and orthodox Protestant Christian doctrine, Jesus Christ was and is God, and the complete manifestation and revelation of God the Father. Also the specific points of argument based upon God's unchangeability, and there being no succession of time with God--that, too, is answered in the person and experience of Jesus Christ. According to Catholic teaching, Jesus was a spirit, identical with God the Father in substance, before he became man; but at a certain time he became man, was not that a change? By it, he became something he was not before. His humanity, according to their teaching, was _added_ to the Son of God when he received his tabernacle of flesh and bone; and he was certainly changed from an unembodied state to an embodied one; and there was a "before and after"--in reference to this great event, in the God Jesus' experience. Is it thinkable that this change was a deterioration? Was the Son of God's divinity debased to the human, or was so much of humanity as he took on raised to the divine nature, and henceforth made an integral part of it? The orthodox doctrine of Christianity is--Catholic and Protestant alike--that Jesus Christ is God; that he always was and is God, according to both orthodox theology and Christian philosophy. Yet it is said of this Jesus that he "_increased in wisdom and stature, and in favor with God and man_" (Luke 2:52). Here is certainly a change in condition; here is succession of time with God--a before and after; here is being and becoming; for whereas, he was a spirit, he became man; and in becoming man, he passed through all the phases in life from infancy to manhood. It is significant also that it was not until Jesus had arisen from the tomb and stood in the presence of his disciples, a glorified personage, body and spirit united, that he exclaimed, "_All power is given unto me in heaven and in earth_." If "_given_," there must have been a time when he did not possess all power in heaven and in earth; and hence, a change from possessing some power to the condition of possessing "all power," a fullness of power--"for it pleased the Father that in him should all fullness dwell" (Col. 1:19). But more of this when I come to deal with Mr. Van Der Donckt's philosophical proofs on the subject, I shall close this part of my rejoinder with the following summary of the facts maintained thus far in my argument: _First:_--While the scriptures declare that God is a spirit, it does not follow that he is necessarily an unembodied spirit; on the contrary, it is clear that he is an embodied spirit; for Jesus Christ is God, and he, we know, is a spirit and body united; and he is said to be the express image of his Father's person; therefore, the Father of Jesus Christ, or God the Father, must be just what Jesus is--a spirit embodied in a tabernacle of flesh and bone. _Second:_--Although the Bible says that God is a spirit, and speaks of angels as spirits also, and points out some differences between the nature of men and spirits, it does not follow that spirits are immaterial beings, and therefore without form. On the contrary, the evidence of scripture is to the effect that angels are very substantial personages. One wrestled bodily with Jacob and lamed him; while three others "did eat" of the substantial meal provided by Abraham; and there are many other proofs of angels being substantial, material personages. _Third:_--It is an assumption absolutely unwarranted by authority of the word of God to say that when spirits, or angels, or Jesus--before his incarnation--showed themselves to men, they merely assumed the material garb for the occasion. _Fourth:_--Although the Bible in sundry passages speaks of God the Father as "invisible," it does not follow that he is absolutely so, nor invisible from the nature of his being; on the contrary, it is clear from what has been set forth that under certain special conditions, God the Father as well as Jesus--before his incarnation--and certain angels, have been seen; and hence, the invisibility of God the Father, arises from his being invisible to men in their normal condition, unquickened by, and unclothed with, the power of God. _Fifth:_--The doctrine that all absolutely invisible beings are immaterial is simply untrue, being contradicted by the fact that a number of absolutely invisible things are known to be material, and yet possess some of the properties of grosser matter; and it is reasonable to believe that the same truth holds as to spiritual beings. _Sixth:_--The Bible distinctly ascribes to God and angels the form, limbs, organs, feelings and passions of men; and the Bible nowhere leads us to believe that this ascription of bodily form and organs and passions to God is simply to "make spiritual things, or certain truths more intelligible to man;" nor does it follow because _some_ passages of the Bible are figurative, and hence not to be taken literally, that _all_ the passages ascribing human form, organs and feelings to God are figurative, and hence not to be taken literally. It is only when anthropomorphic passages and expressions are similarly used as other clearly figurative passages and expressions are, that they are to be adjudged as figurative and _not_ to be taken literally. _Seventh:_--And lastly, beside all premises and arguments to the effect that God is an unembodied spirit, without form, without limbs, organs, features, human feelings, or passions, such as love, compassion, pity, etc., etc,--beside all this, I place the Lord Jesus, the Image of God the Father's person, the full length representation and revelation of God to men, as an all sufficient answer, and say that whatsoever Jesus Christ was and is, so, too, has been and is God, the Father; for such is the teaching of holy scripture. II. MR. VAN DER DONCKT'S "PHILOSOPHICAL PROOFS" OF THE FORM AND NATURE OF GOD. Mr. Van Der Donckt, at the beginning of his argument under his "philosophical proofs of God's simplicity or spirituality," again exhibits the fact that he misapprehends the doctrines of the Latter-day Saints. He says: "The Latter-day Saints believe that God created the souls of men long before their conception." That is not the belief of the Latter-day Saints; and his misapprehension of what their doctrine is relative to man and God leads the gentleman to make statements, and indulge in lines of argumentation he would not have followed had he apprehended aright the teachings of the Church of Jesus Christ of Latter-day Saints. Since his philosophical argument has proceeded from a wrong basis, it becomes necessary to state what the "Mormon" doctrine is relative to the subject in hand, and then consider so much of his argument as may apply to the facts. Latter-day Saints believe that the "soul of man" consists of both his spirit and his body united. "The spirit and the body is the soul of man; and the resurrection from the dead is the redemption of the soul" (Doc. and Cov. sec. 88:15, 16). This, I am aware, is not the usually accepted sense of the word "soul;" for it generally stands for what is regarded as the incorporeal nature of man, or the principle of mental and spiritual life of him. It is used variously in the scriptures. In one place, the Savior uses it in contrast with the body: "Fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell" (Matt. 10:28). But the word as used in the passage above quoted from the Doctrine and Covenants also has warrant of scriptural authority: "And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (Gen. 2:7). Here body and "breath of life," the spirit, constitute the soul of man. Of course, Mr. Van Der Donckt uses the phrase "souls of men" as we perhaps would use the phrase "spirits of men," and evidently makes reference to our doctrine of the pre-existence of spirits, that is, the doctrine of the actual existence of the spirits of men long ages before they tabernacled in the flesh, when he says: "The Latter-day Saints believe that God creates the souls of men long before their conception." But again explanation is necessary, as that statement does not quite meet our belief. Our doctrine is that "Intelligences are begotten spirits," which spirits are in form like men, and are really, substance, that is, matter, but of a more subtle and finer nature than the matter composing man's tabernacle of flesh and bone.[A] Christians believe that "the Word," that is, Jesus Christ, was in the beginning with God; and not only that "the Word" was with God, but also that "the Word was God" (John 1:1, 2), Latter-day Saints not only believe Jesus was in the beginning with God, but it is their doctrine that man was "also in the beginning with the Father, that which is spirit" (Doc. and Cov. sec. 93:23). And again: "Man was also in the beginning with God. Intelligence, or the light of truth _was not created or made, neither indeed can be._ * * * * Every man whose spirit receiveth not the light is under condemnation _for man is spirit_. The elements are eternal, and spirit and element, inseparably connected, receive a fullness of joy; and when separated, man cannot receive a fullness of joy. The elements are the tabernacle of God; yea man is the tabernacle of God, even temples" (Doc and Cov. sec. 93:29, 32-35). The point to be observed is that intelligences--whence the spirits of men--are not created or made, nor indeed can they be, for they are eternal--eternal as God the Father, and God the Son are. "The mind of man--the immortal spirit--where did it come from?" asks the Prophet Joseph Smith, in a discourse delivered at Nauvoo;[B] and then answers: [Footnote A: The Prophet Joseph teaches that "all spirit is matter, but it is more fine or pure [than the gross matter tangible to our senses] and can only be discerned by purer eyes. We cannot see it, but when our bodies are purified, we shall see that it is all matter." (Doc. and Cov. sec 137.)] [Footnote B: April 7th, 1844, Mill. Star, vol. xxiii p. 245, et seq.] All learned men, and doctors of divinity, say that God created it in the beginning; but it is not so; the very idea lessens man in my estimation. I do not believe the doctrine. I know better. Hear it, all ye ends of the world, for God has told me so. If you don't believe me it will not make the truth without effect. * * * * We say that God himself is a self-existent being. Who told you so? It is correct enough, but who told you that man did not exist in like manner upon the same principle? God made a tabernacle and put his [man's] spirit into it, and it became a living soul. How does it read in Hebrew? It does not say in Hebrew that God created the spirit of man. It says, "God made man out of earth and put in him Adam's spirit, and so became a living body." The mind, or the intelligence which man possesses is co-eternal with God himself. * * * * * I am dwelling on the immortality of the spirit of man. Is it logical to say that the intelligence of spirits is immortal, and yet that it had a beginning? The intelligence of spirits had no beginning, neither will it have an end. That is good logic. That which has a beginning may have an end. There never was a time when there were not spirits, for they are co-eternal with our Father in heaven. I want to reason more on the spirit of man; for I am dwelling on the body and spirit of man--on the subject of the dead. I take my ring from my finger and liken it unto the mind of man--the immortal part, because it has no beginning. Suppose you cut it in two; then it has a beginning and an end; but join it again, and it continues one eternal round. So with the spirit of man. As the Lord liveth, if it has a beginning it will have an end. All the fools and learned and wise men from the beginning of creation, who say that the spirit of man had a beginning, prove that it must have an end: and if that doctrine is true, then the doctrine of annihilation would be true. But if I am right, I might with boldness proclaim from the house tops that God never had the power to create the spirit of man at all, God himself could not create himself. Intelligence is eternal, and exists upon a self-existent principle. It is a spirit from age to age, and there is no creation about it. * * * * The spirit of man is not a created being; it existed from eternity, and will exist to eternity. Anything created cannot be eternal: and earth, water, etc., had their existence in an elementary state, from eternity. Mr. Van Der Donckt will recognize quite a difference between the doctrine here stated as to the spirits of men, and the one he states for us when he says, "Latter-day Saints believe that God creates the souls of men long before their conception." There is that in man, according to our doctrine, which is not created at all; there is in him an "ego"--a "spirit" uncreated, never made, a self-existent entity, eternal as God himself; and of the same kind of substance or essence with him, and, indeed, part of him, when God is conceived of in the generic sense. With the doctrine of "Mormonism" relative to man and God thus stated, the question is, what part of Mr. Van Der Donckt's philosophical argument touches it? Mr. Van Der Donckt, it must be remembered, bases his philosophical argument upon the absolute "simplicity or spirituality" of God. "I Am Who Am," is the definition of God about which circle all his arguments. God is "the Necessary Being," is his contention; infinite, illimitable; not limited by his own essence, by another, or by himself. From which I understand him to mean, after the philosophers of his school, that God, the very essence of him, is pure being-"Actual being or existence" are his own words. (Page 53). This his premise; and the part of his argument which affects our doctrine is the following: If God were an aggregation of parts, these parts would be either necessary beings or contingent (that do not necessarily exist), or some would be necessary and some contingent. None of these suppositions are tenable, therefore God is not an aggregate of parts. * * * * If the parts of God were necessary beings, there would be several independent beings, which the infinity of God precludes. God would not be infinite, if there were even one other being independent of him, as his power, etc., would not reach that being. The infinite being is most simple, or not compound. Were he compound, his parts would be either all finite, or all infinite, or one infinite and the others finite. None of these suppositions are possible, therefore he is not compound. Several finite things cannot produce an infinite or an illimitable, as there would always be a first and last. Many infinite beings are inconceivable, for, if there were several they would have to differ from each other by some perfection. Now, from the moment one would have a perfection the other one lacks, the latter would not be infinite. Therefore, God cannot be a compound of infinite parts. If one is infinite, nothing can be added to it. Finite parts could not belong to the infinite essence, else they would communicate their limitations to God. Therefore, the infinite Being is not composite, but simple or spiritual. Therefore he is not, nor ever was, a man, who is a composite being. Of Mr. Van Der Donckt's Premise. I have to do first of all with Mr. Van Der Donckt's premise--"the simplicity or spirituality" of God. So far as it is possible to make language do it, the gentleman teaches that God is "pure being," "most [therefore absolutely] simple--not compound." He is not only infinite, then, but infinity. It follows that he is without quality, other than being--mere existence--"I Am Who Am;" without attributes; not susceptible of division, or of relation; for if he possessed quality or attribute or was susceptible of division or of relation, his absolute simplicity--that tremulously precarious thing on which, according to Mr. V.'s philosophy, his very existence and all his excellence depends--would be destroyed. It was doubtless these considerations that led the Church of England--which, by the way, is at one with the Roman Catholic Church in the doctrine of God--to say of the "one true and living God," that he is _without body, parts or passions_.[A] With which also the Westminster Confession of Faith agrees, by saying: "There is but one only living and true God, who is infinite in being and perfection, a most pure spirit, invisible, _without body, parts or passions_, immutable, immense, eternal, incomprehensible," etc.[B] [Footnote A: Bk. Com. Prayer, Articles of Religion, Art. 1.] [Footnote B: Westminster Confession, Art. 2, Sec. 1.] The German school of philosophy of the eighteenth and nineteenth centuries, which ends in inevitable agnosticism, went but one step further than these creeds; a step made inevitable by the creeds themselves. The creeds postulate God as "pure being"--"existence" "the one who could not _not_ exist," Mr. V.'s interpretation of "I Am Who Am." But "existence," says Fichte, "implies origin," and "God is beyond origin"--i. e. beyond "being," "existence." Schelling reached substantially the same conclusion when, by a pathway but little divergent from that followed by Fichte, he was led to regard God as neither "real or ideal;" "neither thought nor being." While Hegel, by similar subtleties, established the identity of "Being and Non-Being." This German philosophy, which but extends the philosophy of the orthodox creeds to its legitimate conclusion, leaves us with the paradox on our hands of regarding God at once as the most real existence, and as the most absolute non-existence. The conclusions from the premise are just; and Mr. V.'s "most simple," "infinite being," he who is "pure existence itself," vanishes amid the metaphysical subtleties of the learned Germans.[A] [Footnote A: "Existence itself, that so-called highest category of thought, is only conceivable in the form of existence modified in some particular manner. Strip off its modification, and the apparent paradox of the German philosopher becomes literally true;--_pure being is pure nothing_. We have no conception of existence which is not existence in some particular manner; and if we abstract from the manner, we have nothing left to constitute the existence. Those who, in their horror of what they call anthropomorphism, or anthropopathy, refuse to represent the Deity under symbols borrowed from the limitations of human consciousness, are bound in consistency, to deny that God exists; for the conception of existence is as human and as limited as any other" (Limits of Religious Thought, Mansel, pp. 95, 96).] Let us examine the effect of this Deity-destroying postulate in England. Mr. Van Der Donckt's "Infinite being," "most simple or not compound," is identical with the "absolute," the "unconditioned;" the "first cause," hence the "uncaused." These terms, it is well known, Mr. Herbert Spencer seized upon, in his volume on "First Principles," and ran them down to logical absurdity, showing them to be "unthinkable," and that ultimate religious ideas (arising from the postulates of orthodox creeds) lead to the "Unknown!" In reaching this conclusion he was wonderfully helped by Henry L. Mansel, some time Dean of St. Paul's, who in his celebrated Bampton Lecture arrives at substantially the same conclusion--with an exception to be noted later.[A] Indeed, so nearly at one are the churchman and the philosopher, in their methods of thought, in their deductions, that the latter reaches his conclusions from the data and reasoning of the former, whom he quotes with approval and at great length. I select from these writers a few typical passages tending to show the absurdity of God's "simplicity," or "spirituality," as held by Mr. Van Der Donckt, reminding the reader that Mr. V.'s "Infinite Being," "most simple or not compound," is identical with the "absolute," "unconditioned," the "first cause," the "uncaused" of both Mr. Mansel and Mr. Spencer. [Footnote A: Page 109.] Mr. Spencer, after showing that the First Cause cannot be finite, nor dependent, reaches the conclusion that it must be infinite and independent; and then proceeds: But to think of the First Cause as totally independent is to think of it as that which existed in the absence of all other existence; seeing that if the presence of any other existence is necessary, it must be partially dependent on that other existence, and so cannot be the First Cause. Not only, however, must the First Cause be a form of being which has no necessary relation to any other form of being, but it can have no necessary relation within itself. There can be nothing in it which determines change, and yet nothing which prevents change. For if it contains something which imposes such necessities or restraints, this something must be a cause higher than the First Cause, which is absurd. Thus the First Cause must be in every sense perfect, complete, total; including within itself all power, and transcending all law. Or to use the established word, it must be absolute.[A] [Footnote A: First Principles (Spencer) pp. 29, 30; 1896 edition, D. Appleton & Co., N. Y.] Thus far the philosopher; and even Mr. Van Der Donckt, I think, could not complain that he has not stated the "simplicity" of the First Cause most clearly. But at this point the philosopher, Mr. Spencer, introduces the churchman, Dean Mansel, to abolish the structure of the "First Cause," the "simple" or "spiritual being," or "God," as held by Mr. V. and all orthodox Christians. I quote Mr. Mansel: But these three conceptions--the Cause, the Absolute, the Infinite--all equally indispensable, do they not imply contradiction to each other, when viewed in conjunction, as attributes of one and the same Being? A Cause cannot, as such, be absolute: _the Absolute cannot as such be a cause_. The cause, as such, exists only in relation to its effect; the effect is an effect of the cause. On the other hand, the conception of the Absolute implies a possible existence out of all relation. We attempt to escape from this apparent contradiction by introducing the idea of succession in time. The Absolute exists first by itself, and afterwards becomes a cause. But here we are checked by the third conception, that of the infinite. How can the infinite become that which it was not from the first? If Causation is a possible mode of existence, that which exists without causing is not infinite; that which becomes a cause has passed beyond its former limits. * * Supposing the Absolute to be a cause, it will follow that it operates by means of free will and consciousness. For a necessary cause cannot be conceived as absolute and infinite. If necessitated by something beyond itself, it is thereby limited by a superior power: and if necessitated by itself, it has in its own nature a necessary relation to its effect. The act of causation must therefore be voluntary, and volition is only possible in a conscious being. But consciousness again is only conceivable as a relation. There must be a conscious subject and an object of which he is conscious. The subject is a subject to the object; the object is an object to the subject; and neither can exist by itself as the absolute. This difficulty, again, may be for the moment evaded, by distinguishing between the absolute as related to another and the absolute as related to itself. The absolute, it may be said, may possibly be conscious provided it is only conscious of itself. But this alternative is, in ultimate analysis, no less self-destructive than the other. For the object of consciousness, whether a mode of the subject's existence or not, is either created in and by the act of consciousness, or has an existence independent of it. In the former case the object depends upon the subject, and the subject alone is the true absolute. In the latter case, the subject depends upon the object, and the object alone is the true absolute. Or, if we attempt a third hypothesis, and maintain that each exists independently of the other, we have no absolute at all, but only a pair of relatives; for coexistence, whether in consciousness or not, is itself a relation. The corollary from this reasoning is obvious. Not only is the absolute, as conceived, incapable of a necessary relation to anything else, but it is also incapable of containing, by the constitution of its own nature, an essential relation within itself; as a whole, for instance composed of parts, or as a substance consisting of attributes, or as a conscious subject in antithesis to an object. For, if there is in the absolute any principle of unity, distinct from the mere accumulation of parts or attributes, this principle alone is the true absolute. If, on the other hand, there is no such principle, then there is no absolute at all, but only a plurality of relatives. The almost unanimous voice of philosophy, in pronouncing that the absolute is both one and simple, must be accepted as the voice of reason also, as far as reason has any voice in the matter. But this absolute unity, as indifferent and containing no attributes, can neither be distinguished from the multiplicity of finite beings by any characteristic feature, nor be identified with them in their multiplicity. Thus we are landed in an inextricable dilemma. The absolute cannot be conceived as conscious, neither can it be conceived as unconscious: it cannot be conceived as complex, neither can it be conceived as simple; it cannot be conceived by difference, neither can it be conceived by the absence of difference: it cannot be identified with the universe, neither can it be distinguished from it. The One and the Many, regarded as the beginning of existence, are thus alike incomprehensible. Let us, however, suppose, for an instance, that these difficulties are surmounted, and the existence of the Absolute securely established on the testimony of reason. Still we have not succeeded in reconciling this idea with that of a Cause: we have done nothing towards explaining how the absolute can give rise to the relative--the infinite to the finite. If the condition of causal activity is a higher state than that of quiescence, the Absolute, whether acting voluntarily or involuntarily, has passed from a condition of comparative imperfection to one of comparative perfection; and, therefore, was not originally perfect. If the state of activity is an inferior state to that of quiescence, the Absolute, in becoming a cause, has lost its original perfection. There remains only the supposition that the two states are equal, and the act of creation one of complete indifference. But this supposition annihilates the unity of the absolute, or it annihilates itself. If the act of creation is real, and yet indifferent, we must admit the possibility of two conceptions of the absolute--the one as productive, the other as non-productive. If the act is not real, the supposition itself vanishes. * * * Again, how can the relative be conceived as coming into being? If it is a distinct reality from the absolute, it must be conceived as passing from non-existence into existence. But to conceive an object as non-existent is again a self-contradiction; for that which is conceived exists, as an object of thought, in and by that conception. We may abstain from thinking of an object at all; but, if we think of it, we cannot but think of it as existing. It is possible at one time not to think of an object at all, and at another to think of it as already in being; but to think of it in the act of becoming, in the progress from not being into being, is to think that which, in the very thought, annihilates itself. * * * To sum up briefly this portion of my argument: The conception of the absolute and the infinite, from whatever side we view it, appears encompassed with contradictions. There is a contradiction in supposing such an object to exist, whether alone or in conjunction with others; and there is a contradiction in supposing it not to exist. There is a contradiction in conceiving it as one; and there is a contradiction in conceiving it as many. There is a contradiction in conceiving it as personal; and there is a contradiction in conceiving it as impersonal. It cannot, without contradiction, be represented as active, nor, without equal contradiction, be represented as inactive. It cannot be conceived as the sum of all existence; nor yet can it be conceived as a part only of that sum.[A] [Footnote A: First Principles (Spencer) pp. 40-44. Limits of Religions Thoughts, lecture II, first American edition, 1875.] After thus running to absurdity the prevalent conceptions of the "Infinite," the "Absolute," the "Uncaused," Mr. V.'s "Most simple or not compound" "Being," the churchman does what all orthodox Christians do, he commits a violence against all human understanding and good sense--he arbitrarily declares, in the face of his own inexorable logic and its inevitable deductions, that, "_it is our duty to think of God as personal; and it is our duty to believe that he is infinite_;" that is, it is our duty to think of the infinite as at once limited and unlimited; as finite and infinite--"which," to use a phrase dear to Mr. Van Der Donckt, "is absurd," and therefore not to be entertained. At this point, the philosopher and the churchman reach the parting of the ways, and this is the exception, in the conclusion of the two, noted a few pages back.[A] [Footnote A: Page 105.] Some do indeed allege [says Mr. Spencer] that though the Ultimate Cause of things cannot really be thought of by us as having specified attributes, it is yet incumbent upon us to assert these attributes. Though the forms of our consciousness are such that the Absolute cannot, in any manner or degree, be brought within them, we are nevertheless told that we must represent the Absolute to ourselves under these forms! * * * That this is not the conclusion here adopted, needs hardly be said. If there be any meaning in the foregoing arguments, duty requires us neither to affirm nor deny personality. Our duty is to submit ourselves with all humility to the established limits of our intelligence, and not perversely to rebel against them. Let those who can, believe there is eternal war between our intellectual faculties and our moral obligations. I, for one, admit no such radical vice in the constitution of things.[A] [Footnote A: First Principles, p. 110.] Yet Mr. Mansel, in the inconsistent and illogical course he pursues, is not more inconsistent, illogical, and unphilosophical than all orthodox Christians. The postulates of their creeds concerning the nature of God leads them to affirm what they call his "Spirituality," "Infinite Being," "Simplicity," etc. (which are but the equivalents of the philosopher's "absolute," "infinite," and the "uncaused"); and yet the necessities of their faith in revelation make it imperative that they regard him as existing in some relation to the universe and to man, which destroys his alleged "simplicity." To ascribe to him attributes is to destroy that simplicity[A] which orthodox creeds affirm, and for which Mr. Van Der Donckt so stoutly argues. Nor does it help matters when it is said that these attributes are existences--the attitude of Mr. V., for he says: "Every perfection [goodness, mercy, justice, etc.--attributes of God] is some existence, something that is." If this be granted, then it follows that God must be the sum of all these existences, therefore a compound, not "simple." And not only does orthodox belief in revelation compel those who follow it to concede the existence of attributes in God, but personality also. But if God be conceived as a personality, his "simplicity" or "spirituality," as held by Mr. V., vanishes, because, when recognized as personality, God is no longer "being"--but _a_ being. [Footnote A: "The rational conception of God is that _he is_, nothing more. To give him an attribute is to make him a relative God. * * * We cannot attribute to him any quality, for qualities are inconceivable apart from matter." "_Origin and Development of Religious Beliefs--Christianity_."--(S. Baring-Gould, p. 112.) It was held by well nigh the whole medieval school of theologians that God was unknowable because "the absolute simplicity of the divine essence was incompatible with the existence of distinctions therein." (See art. "Theism," _Ency. Brit._, and the references there given.)] Mr. Van Der Donckt himself says: "Something is limited, not because it _is_ [i. e. exists]: but because it is _this or that_; for instance, a stone, a plant, a man"--_or a person_, I suggest. For if God has personality, he is a person, a some-thing, and hence limited, according to Mr. V.'s philosophy; if limited, as he must be when conceived of as _this or that_, as a person, for instance, then of course not infinite being; and thus my friend's doctrine of God's "simplicity" is destroyed the moment he ascribes personality to Deity. Nor does the difficulties of Mr. Van Der Donckt and all orthodox Christians end here. Not only does revelation as they view it demand belief in the personality of God, but it demands the belief that in God are _three persons_--the Father, the Son and the Holy Ghost. This further complicates the matter, and removes orthodox Christians still further from the postulate of "simplicity" they affirm of God; for if there are three persons in God, by no intellectual contortions whatsoever can this conception of "three" be harmonized with the orthodox Christian postulate of God's "simplicity." For the Son, if he exists at all, must exist in virtue of some distinction from the Father; so also the Holy Ghost must exist in virtue of some distinction from both the Father and the Son. Each must have something distinct from the other; must be what the other is not, in some particular;* and if each one has something the other has not, and each lacks something which the other has, how can it be said that each of these persons is God, and each infinite as he must be in order to be God, under Mr. V.'s doctrine? [Footnote A: "Distinction is necessarily limitation; for, if one object is to be distinguished from another, it must possess some form of existence which the other has not, or it must not possess some form which the other has." Dean Mansel, "Limits of Religious Thoughts."] If the three be conceived as one God--yet each with that about him which distinguishes him from the other--how can God be regarded as "simple," "not compound?" The orthodox creeds of Christendom, moreover, require us to believe that while the Father is a person, the Son a person, and the Holy Ghost a person, yet there are not three persons, but one person. So with each being eternal and almighty. So with each being God: "The Father is God, the Son is God, the Holy Ghost is God: and yet there are not three Gods but one God"[A] No wonder the whole conception is given up as "incomprehensible." "Their mode of subsistence [i. e., the subsistence of the three persons] in the one substance," says the _Commentary on the Confession of Faith_, "_must ever continue to us a profound mystery, as it transcends all analogy_."[B] So the Douay Catechism (Catholic), ch. i: [Footnote A: See the creed of St. Athanasius, a copy is published in the History of the Church, vol. I, Introduction, p. 87.] [Footnote B: This Commentary is by Rev. A. A. Hodges, D.D., LL.D., p. 58.] Q. In what do faith and law of Christ consist? A. In two principal _mysteries_, namely, _the Unity and Trinity of God_, and the incarnation and death of our Savior. "To think that God _is_, as we _think_ him to be, is blasphemy," is the lofty assertion behind which some of the orthodox hide when hard pressed with the inconsistency of their creed; and if I mistake not, "A God understood is a God dethroned," has long been an aphorism of the Church of which Mr. Van Der Donckt is a priest. But what is the sum of my argument thus far on Mr. Van Der Donckt's premise of God's absolute "simplicity" or "spirituality?" Only this: First, his premise is proven to be unphilosophical and untenable, when coupled with his creed, which ascribes qualities, attributes and personality to God. Either the gentleman must cease to think of God as "infinite being," "most simple," "not compound," or he must surrender the God of his creed, who is represented by it to be three persons in one substance; and, moreover, persons possessed of attributes and qualities which bring God into relations with men and the universe, a mode of being which destroys "simplicity." Either one or the other of these beliefs must be given up; they cannot consistently be held simultaneously, as they destroy each other. If Mr. V. holds to the God of his creed, what becomes of all his "philosophy?" If he holds to his "philosophy," what becomes of the God of his creed. Second, as affecting this discussion, the matter at this point stands thus: Since the gentleman's premise of God's absolute simplicity is proved to be illogical and unphilosophical, it affords no sound basis of argument against the Latter-day Saints' views of Deity, wherein they hold him to be something different from absolute "being"--more than a mere, and, I may say, bare and barren "existence," a metaphysical abstraction. Mr. V.'s premise of absolute simplicity affords no consistent basis of argument against our view that God is a person in the sense of being an individual, in form like man, and possessed of attributes which bring him within the nearest and dearest relations to men that it is possible to conceive. Of the Doctrine of God's "Simplicity" Being of Pagan Rather than of Christian Origin. The next step in my argument is to prove that this doctrine of God being "most simple," "not compound," "pure being"--without body (i. e., not material), parts or passions--hence, without attributes, is not a doctrine of the Christian scriptures, but comes from the old Pagan philosophies. Clearly the data for this doctrine of God's absolute "simplicity" did not come from the Old Testament, for that teaches the plainest anthropomorphic ideas respecting God. It ascribes to him a human form, and many qualities and attributes possessed by man, which, in the minds of philosophers of Mr. V.'s school, limit him who must be, to their thinking, without any limit whatsoever; and ascribes relativity to him who must not be relative but absolute. The data for the doctrine of God's absolute "simplicity"--contended for by Mr. V.--does not come from the New Testament, for the writers of that volume of scripture accept the doctrine of the Old Testament respecting God, and even emphasize its anthropomorphic ideas, by representing that the man Christ Jesus was in the "express image" of God, the Father's, person; was, in fact, God manifest in the flesh (I Tim. 3:16); "the image of the invisible God" (Col. 1:5); "God, the Word, who was made flesh, and dwelt among men, who beheld his glory" (St. John 1:1-14). Hence Mr. Van Der Donckt's doctrine of God's "simplicity" cannot claim the warrant of New Testament authority. Plato, in his _Timaeus_, (Jowett's translation, page 530,) incidentally referring to God, in connection with the creation of the universe, says: We say indeed that "he was," "he is," "he will be;" but the truth is that "_he is_" alone truly expresses him, and that "was" and "will be" are only to be spoken of generation in time. Here, then, is Mr. V.'s "pure being," "most simple," "not compound." Again: We must acknowledge that there is one kind of being which is always the same, uncreated and indestructible, never receiving anything into itself from without, nor itself giving out to any other, but invisible and imperceptible by any sense, and of which the sight is granted to intelligence only (Ibid. p. 454). Here Mr. V. may find his God, "who cannot change with regard to his existence, nor with regard to his mode of existence." Also his God who can only be seen with the "soul's intellectual perception, elevated by a supernatural influx from God." Dr. Mosheim, in his account of Plato's idea of God, says: "He considered the Deity, to whom he gave the supreme governance of the universe, as a being of the highest wisdom and power, and _totally unconnected with any material substance_."[A] [Footnote A: Mosheim's "Historical Commentaries on the State of Christianity, During the First Three Hundred Years", vol. 1. p. 37.] To the same effect, also, Justin Martyr (second Christian century) generalizes and accepts as doctrine what may be gathered from the sixth book of Plato's "Republic," with reference to God. To the Jew, Trypho, Justin remarks: The Deity, father, is not to be viewed by the organs of sight, like other creatures, but he is to be comprehended by the mind alone, as Plato declares, and I believe him. * * * * Plato tells us that the eye of the mind is of such a nature, and was given Us to such an end, as to enable us to see with it by itself, when pure, that _Being_ who is the source of whatever is an object of the mind itself, _who has neither color, nor shape, nor size, nor anything which the eye can see_, but who is above all essence, who is ineffable, and undefinable, who is alone beautiful and good, and who is at once implanted into those souls who are naturally well born, through their relationship to and desire of seeing him. Athanasius (third Christian century) quotes the same definition (Contra Gentes, ch. 2), almost _verbatim_. Turning again to the _Timaeus_ of Plato, this question is asked: What is that which always is and has no becoming; and what is that which is always becoming and has never any being? That which is apprehended by reflection and reason [God] always is; and is the same; that on the other hand which is conceived by opinion, with the help of sensation without reason [the material universe], is in a process of becoming and perishing but never really is. * * * Was the world [universe], always in existence and without beginning? or created and having a beginning? Created, I reply. In this, the orthodox Christians and Mr. V. may find their God of pure "being," that never is "becoming," but _always is_; also the creation of the universe out of nothing. The fact is that orthodox Christian views of God are Pagan rather than Christian. In his great work on the "History of Christian Doctrine," Mr. William G. T. Shedd says:[A] "The early Fathers, in their defenses of Christianity against their pagan opponents, contend that the better pagan writers themselves agree with the new religion in teaching that their is one Supreme Being. Lactantius (Institutiones, 1, 5), after quoting the Orphic poets, Hesiod, Virgil, and Ovid, in proof that the heathen poets taught the unity of the supreme deity, affirms that the better pagan philosophers agree with them in this. 'Aristotle,' he says, 'although he disagrees with himself, and says many things that are self-contradictory, yet testifies that one supreme mind rules over the world. Plato, who is regarded as the wisest philosopher of them all, plainly and openly defends the doctrine of a divine monarchy, and denominates the supreme being, not ether, nor reason, nor nature, but as he is, _God_; and asserts that by him this perfect and admirable world was made. And Cicero follows Plato, frequently confessing the deity, and calls him the supreme being, in his Treatise on the Laws.'" [Footnote A: Vol 1, p 56.] It is conceded by Christian writers that the Christian doctrine of God is not expressed in New Testament terms, but in the terms of Greek and Roman metaphysics, as witness the following from the very able article in the _Encyclopedia Britannica_ on Theism, by the Rev. Dr. Flint, Professor of Divinity, University of Edinburgh: "The proposition constitutive of the dogma of the Trinity--the propositions in the symbols of Nice, Constantinople and Toledo, relative to the immanent distinctions and relations in the Godhead--were not drawn directly from the New Testament, and could not be expressed in New Testament terms. _They were the product of reason speculating on a revelation to faith_--the New Testament representation of God as a Father, a Redeemer and a Sanctifier--with a view to conserve and vindicate, explain and comprehend it. They were only formed through centuries of effort, _only elaborated by the aid of the conceptions, and formulated in the terms of Greek and Roman metaphysics_." The same authority says: "The massive defense of theism, erected by the Cambridge school of philosophy, against atheism, fatalism, and the denial of moral distinctions, was avowedly built on a Platonic foundation." In method of thought also, no less than in conclusions, the most influential of the Christian fathers on these subjects followed the Greek philosophers rather than the writers of the New Testament.[A] "Platonism, and Aristotelianism," says the author of the _History of Christian Doctrine_, "exerted more influence upon the intellectual methods of men, taking in the whole time since their appearance, than all other systems combined. They certainly influenced the Greek mind, and Grecian culture, more than all the other philosophical systems. They re-appear in Roman philosophy--so far as Rome had any philosophy. We shall see that Plato, Aristotle, and Cicero, exerted more influence than all other philosophical minds united, upon the greatest of the Christian Fathers: upon the greatest of the Schoolmen; and upon the theologians of the Reformation, Calvin and Melanchthon. And if we look at European philosophy as it has been unfolded in England, Germany and France, we shall perceive that all the modern theistic schools have discussed the standing problems of human reason, in very much the same manner in which the reason of Plato and Aristotle discussed them twenty-two centuries ago. Bacon, Des Cartes, Leibniz, and Kant, so far as the first principles of intellectual and moral philosophy are concerned, agree with their Grecian predecessors. A student who has mastered the two systems of the Academy and Lyceum will find in modern philosophy (with the exception of the department of natural science) very little that is true, that may not be, found for substance, and germinally, in the Greek theism."[B] [Footnote A: Especially compare Plato's methods of arising from the conception of the finite and variable, to the infinite and unchangeable; from the relatively beautiful and good, to the absolutely beautiful and good, in the sixth and seventh books of the "Republic," with St. Augustine's manner of arriving at the conception of "_That which is_"--God.--_Confessions St. Augustine_, book seven.] [Footnote B: History of Christian Doctrine, by William G. T. Shedd; Vol. I, p. 52.] It is hoped that enough is said here to establish the fact that the conception of God as "pure being," "immaterial," "without form," "or parts or passions," as held by orthodox Christianity, has its origin in Pagan philosophy, not in Jewish nor Christian revelation. Of Jesus Christ Being Both Premise and Argument against Mr. Van Der Donckt's "Philosophical Argument." And now as to the whole question of God being "existence," "pure being," "most simple," "not compound;" also his "immutability," as set forth in Mr. Van Der Donckt's "philosophical argument." What of it? This of it: Whatever "simplicity," "immutability," or other quality that is ascribed to God, _must be in harmony with what Jesus Christ is_: I meet Mr. V.'s "philosophical argument" as I meet his scriptural argument. I appeal to the being and nature of Jesus Christ, as a refutation of his philosophical conclusions. Is Jesus Christ God? "Yes," must be my friend's answer. Very well, this is my premise. Jesus is God in his own right and person, and he is a revelation of what God the Father is. He is not only a revelation of the _being_ of God, but of the _kind_ of being God is. And now I test Mr. V.'s argument by the revelation of what God is, as revealed in the person and nature of the Son of God. While I am doing so, let it be remembered that Jesus is now and will ever be what he was at the time of his glorious ascension from the midst of his disciples on Mount Olivet--God, possessed of all power in heaven and in earth, a glorious personage of flesh and bone and spirit. And now, is Jesus Christ without form? No; he is in form like man. Is Jesus Christ illimitable? Not as to his glorious body; that has limitations, dimensions, proportions. Is Jesus Christ without parts? Not as to his person; his body is made up of limbs, trunk, head; and parenthetically I may remark, a whole without parts is inconceivable. Then it follows that God's "infinity," so far as it is spoken of in scripture, does not refer to his person, but evidently to the attributes of his mind--to his intelligence, wisdom, power, patience, mercy, and whatsoever other qualities of mind or spirit he may possess. If it is argued that it is illogical and unphilosophical to regard God in his person as finite, but infinite in faculties, that is finite in one respect and infinite in another, my answer is that it is a conception of God made necessary by what the divine wisdom has revealed concerning himself, and it is becoming in man to accept with humility what God has been pleased to reveal concerning his own nature, being assured that in God's infinite knowledge he knows himself, and that which he reveals concerning himself is to be trusted far beyond man's philosophical conception of him. But to resume our inquiry: Is Jesus Christ immutable, unchangeable? Is he Plato's "that which always is and has no becoming?" or Mr. Van Der Donckt's "necessary Being * * * that cannot change with regard to his existence, nor can he change with regard to his _mode_ of existence," and therefore could never be anything other than he was from eternity? It is inconceivable how any being can be a son and not have a beginning as such. Whatever of eternity may be ascribed to the existence of the Lord Jesus, he must have had a beginning as a son; that term implies a relation, let it be brought about how it may, and that relation must have had a beginning. While there may never have been a time when Jesus was not in respect of his existence as an Intelligence, there must have been a time when he was not as "Son." So that he doubtless became "Son," hence changed his relation from not Son to Son; hence changed in his relations, in his mode of existence. We know there was a time when he was not man, that is, not man of flesh and bone made of the materials of this world; and he became man; another change. There was a time when he was mortal man, by which I mean, man subject to death; and he became, and is now, immortal man; another change. There was a time when all power in heaven and in earth was "_given_" to him; (Matt. 28:18) hence, there must have been a time when he did not possess it; hence another change, a change from the condition of holding _some_ power to that of possessing _all_ power. These facts attested by Holy Writ are against Mr. V.'s doctrine of God's "immutability," so far at least as relates to the impossibility of changing his mode of existence. And if Mr. V.'s doctrine of the "immutability" of God means that God cannot change in his relations, then I put these facts in the career of the Lord Jesus against his argument, and say that not only did Jesus pass through these changes of conditions and relations, but that God the Father could, and very likely did, pass through similar relations and changes. Else of what significance are the following passages? The Son can do nothing of himself, but what he seeth the Father do; for what things soever he doeth, these also doeth the Son likewise (St. John 5:19). The Prophet Joseph Smith quoting the substance of St. John 5:26, also says: "As the Father hath power in himself, even so hath the Son power"--to do what? Why, what the Father did. The answer is obvious--in a manner to lay down his body and take it up again. "Jesus, what are you going to do?" "To lay down my body as my Father did, and take it up again." Do you believe it? If you do not believe it, you do not believe the Bible.[A] [Footnote A: _Millennial Star_, Vol. 23: p. 247.] It is the accepted doctrine of the orthodox Christian creeds that Jesus Christ, the Son of God, is as the Father is--(Creed of St. Athanasius) that is, of the _same_ nature and essence. Very well, then; as God, the Father, begot Jesus, the Son, may not the Son in time also beget a son or sons? Or, after ascribing to the Son the _same_ nature and the _same power_ as is ascribed to the Father, will our orthodox friends insist upon limiting the Son by denying him productive virtue, and contend that Jesus must endure without the exercise of it? If the existence of the Son was essential to the perfection of God, the Father--and it cannot be thought of in any other light--may it not be, since the Son is of the same nature as the Father, that the fact of fatherhood is necessary to the perfection of the Son? To deny him the power of attaining it would be to limit his power, which may not be done even according to orthodox Christian doctrine. Is it not likely, nay, would it not be so? that the same cause or impulse, or necessity, or what influence or consideration soever it was that led God, the Father, to beget a Son, create a world, and provide for its redemption, would impel the Son, since he is of the same nature as the Father, to do these same things? And where was the beginning of such proceedings? and where will be the end of them? But now, to resume again our measuring of Mr. V.'s philosophy by Jesus Christ as God. Is Jesus Christ without passions? No; his deathless love for his friends, so beautifully manifested by word and deed throughout his mortal life, together with his love for mankind, which led him to give his life for the world, as also his explicitly declared hatred of that which is sin and evil, forbid us thinking of him as without passions.[A] As in him dwelt "all the fulness of the Godhead bodily," so in him necessarily are gathered all these qualities, attributes and perfections that go to the making of God. Does possession of these qualities, together with Messiah's mode of existence in the form and person of Jesus Christ, come in conflict with the notion of God's "simplicity," "immutability," and "eternity," as conceived by philosophers? So much the worse, then, for the faulty and merely human conceptions of those qualities, as relating to God. Better mistrust the accuracy of metaphysical reasoning; better throw aside Plato and his philosophy as untrustworthy, than to be moved ever so slightly from the great truth of revelation that Jesus, the Messiah, is God; and that such as he is, God is, as to essence, attributes, existence, and the mode of existence. Jesus Christ, then, once accepted as God, and the manifestation of God to men, is a complete answer to Mr. Van Der Donckt's philosophical argument for the absolute "simplicity" or "spirituality" or "immutability" of God. [Footnote A: God is angry with the wicked every day (Ps 7:11.)] More of Mr. Van Der Donckt's "Philosophy." I must not neglect Mr. Van Der Donckt's "philosophy" that forbids us believing that "several finite things" can "produce an infinite, or an illimitable, as there would always be a first and last." Also his "finite parts could not belong to the infinite essence, else they would communicate their limitations to God." Also, his "many infinite beings are inconceivable; for, if there were several, they would have to differ from each other by some perfection." And his "from the moment one would have a perfection, the other one lacks, the latter would not be infinite. Therefore, God cannot be a compound of infinite parts." Can any one, can Mr. Van Der Donckt himself, be quite sure of all this? Who knows how the infinite is constituted? When men speak of the infinite, are they not treating of that which is beyond the comprehension of the mind of man, at least in his present state of limited intellectual powers; for whatever may be the heights to which the mind of man may rise, when freed from his present earth-bound conditions, here and now he must recognize his intellectual limitations: for, as in Christ's humiliation (i. e. in his earth-life) his judgement was taken away (Acts 8:33), that is, his divine, supreme, intellectual and spiritual powers were veiled--so with man, in this same world of trial and limitations. Whatever his power as an eternal Intelligence may have been, or what it may be hereafter, he is now compelled to admit that he sees but as through a glass darkly, and therefore imperfectly. Men, I hold, though they be philosophers, cannot comprehend the infinite, much less say how it is constituted. But let us reflect a little upon the several propositions Mr. V. submits to us: 1--"_Several finite beings cannot produce the infinite_." So far as it is possible for the human intellect to conceive the infinite, the material universe is infinite, eternal, without beginning and without end. It is inconceivable that the universe could have had a beginning, could have been produced from nothing. "All the apparent proofs," remarks Herbert Spencer, "that something can come out of nothing, a wider knowledge has one by one cancelled. The comet that is suddenly discovered in the heavens and nightly waxes larger, is proved not to be a newly created body, but a body that was until lately beyond the range of vision. The cloud which in course of a few minutes forms in the sky, consists not of substance that has just begun to be, but of substance that previously existed in a more diffused and transparent form. And similarly with a crystal or precipitate in relation to the fluid depositing it" (First Prin., p. 177.) Mr. Spencer holds it "impossible to think of _nothing_ becoming _something_," for the reason that "nothing" cannot become an object of consciousness (_Ibid_ pp. 161-2.) In like manner, he holds that matter is indestructible, and hence, that the universe cannot be annihilated. "The doctrine that matter is indestructible has become a common-place," he remarks. "The seeming annihilations of matter turn out, on close observation, to be only changes of state. It is found that the evaporated water, though it has become invisible, may be brought by condensations to its original shape." The indestructibility of matter, Mr. Spencer holds to be a datum of consciousness, which he thus illustrates: Conceive the space before you to be cleared of all bodies save one. Now imagine the remaining one not to be removed from its place, but to lapse into nothing while standing in that place. You fail. The place that was solid you cannot conceive becoming empty, save by the transfer of that which made it solid * * * However small the bulk to which we conceive a piece of matter reduced, it is impossible to conceive it reduced into nothing. While we can represent to ourselves the parts the matter as approximated, we cannot represent to ourselves the quantity of matter as made less. To do this would be to imagine some of the constituent parts compressed into nothing; which is no more possible than to imagine compression of the whole into nothing. Our inability to conceive matter becoming non-existent, is immediately consequent on the nature of thought. Thought consists in the establishment of relations. There can be no relation established, and therefore no thought framed, when one of the related terms is absent from consciousness. Hence, it is impossible to think of something becoming nothing, for the same reason that it is impossible to think of nothing becoming something. (First Prin., p. 181.) The material universe, then, is eternal, it always existed, and how many changes soever it may pass through, it will never be annihilated. Not one atom can be added to the sum total of its substance, nor one blotted out of existence--it is everywhere existing, and, so far as the mind of man can conceive "infinity," it is infinite. Yet we know that this whole is made up of a great variety of substances and objects which are finite; and our philosophers, for the most part, hold that matter is divisible into ultimate atoms. Not that such a fact has been demonstrated or is demonstrable; but granted the existence of matter, its existence as an aggregation of such ultimate things as atoms seems to be a necessary truth. I say necessary truth, because the mind of man cannot conceive to the contrary, and hence, science assumes matter to be composed of atoms. But atoms are things--material things; and in the mind must necessarily be thought of as having dimensions--an upper and lower part, also a hither and thither side; or if spherical then a circumference and diameter; in other words, atoms are finite, material things, and in the aggregate constitute the material universe, which, so far as the wit of man can conceive, is infinite; and hence, we may say the infinite universe is composed of finite atoms; or, several finite things--Mr. V.'s philosophy to the contrary notwithstanding--produce the infinite. 2--"_Many infinite beings are inconceivable; for if there were several, they would have to differ from each other by some perfection. Now, the moment one would have a perfection the other one lacks, the latter would not be infinite_." That may be true in relation to absolute "infinity." But we have already seen that God cannot be considered as absolutely infinite, because we are taught by the facts of revelation that absolute infinity cannot hold as to God; as a person, God has limitations, and that which has limitations is not absolutely infinite. If God is conceived of as absolutely infinite, in his substance as in his attributes, then all idea of personality respecting him must be given up; for personality implies limitations. If the idea of personality in respect of God be retained, then the idea of absolute infinity regarding him must be abandoned. That "infinite" which does not include all things and all qualities is not absolutely infinite. The only persons who consistently hold to the absolute infinity of God are those who identify God with the universe--regarding God and the universe as one and the same. So long as orthodox Christians regard God as distinct from what they call the "material universe," that long they teach but a modified infinity respecting God. They really mean that God is only infinite "_after his kind_." One of Spinoza's definitions may help us here. He says a thing is _finite_ after its kind "_when it can be limited by another thing or the same nature_," as one body is limited by another (Ethics Def. ii.) is not a thing _infinite_ after its kind, then, when it is _not_ limited by anything of the same nature? Is not this the necessary corollary of Spinoza's definition of the "finite after its kind?" and do not those who regard God as distinct from the universe, and at the same time ascribe infinity to him, mean only that he is infinite "after his kind?" There may be, then, many infinites after their kind; and this view is sustained by the fact that such infinites do exist. Duration or time is infinite after its kind, because not limited by anything of the same nature. Space is infinite after its kind, for the same reason; so, too, are force and matter. If there may be two or four things infinite after their kind, because not limited by anything of the same nature, are many infinites inconceivable? Moreover, when _infinity_ is thus understood--and it can be understood when relating to God in no other way--the difficulty raised by the latter part of Mr. V.'s proposition, __viz__., that, if there were several infinite beings, they would differ from each other by some perfection, and when one would have a perfection that the other lacked, the latter would not be infinite, etc.--disappears; for when beings are infinite after their kind, they are only limited by things of a different nature, and therefore the perfections possessed by those beings of a different nature will constitute no limitation to their infinity. 3--"_If one is infinite nothing can be added to it_." This maybe true of the absolutely infinite; for that which is absolutely infinite must be the sum total of all existence. To say, therefore, that something existed in addition to this sum total, and could be added to it, would be illogical. But infinity in this conception cannot be ascribed to God; for we have seen that God is only infinite in faculties and power, not in person, hence not absolutely infinite; therefore, this statement in the gentleman's philosophy can have no bearing on the controversy in which we are engaged. 4--"_Finite parts could not belong to the infinite essence, else they would communicate their limitations to God_." When the Son of God, Jesus, took on a human body of flesh and bone, was not that which is finite, his body, added to the infinite in Jesus Christ? Did the finite body, taken on by the spirit of Jesus, communicate its limitations to God? And is Jesus, now in his resurrected, immortal body of flesh and bones, less "infinite" than before his spirit was united to his body? If one accepts Mr. V.'s doctrine of the absolute infinity of God, then one must believe that Jesus "the Word," who "was in the beginning with God," who "was God"--was not "made flesh;" that is, did not take on a body of flesh and bone; for the body of Jesus was finite; it had, in fact, all the limitations of a man's body, and Mr. V.'s doctrine tells us that "_if one is infinite, nothing can be added to it_"--therefore the "Word," who "was God," could not have been made flesh. If, on the other hand, one accepts the fact, so well attested by holy scriptures, _viz_., that Jesus, "the Word," "who was God," _was_ made flesh, _did_ take on a body that was flesh and bones, even though that body was finite, then one must reject the philosophy of Mr. V., which says the infinite may not take on finite parts, for the reason that they would communicate their limitations to the infinite, and thus destroy its infinity. It is not difficult to see that something is wrong with the philosophy of Mr. Van Der Donckt, which thus constantly brings us in conflict with the revelations of God in the scriptures, and especially in the revelation of God in Jesus Christ. In what state do these considerations leave the argument? Mr. Van Der Donckt reaches the conclusion, from the premise that _several finite things cannot produce the infinite_, that God cannot be a compound of finite parts. Yet we have seen that what is called the material universe, so far as it is possible for the mind of man to apprehend infinity, answers to his conception of the infinite; and we know that the universe is made up of finite parts; and that in its last analysis, it is but the aggregation of finite atoms. From the premise that _many infinite beings are inconceivable_, Mr. V. reaches the conclusion that God cannot be a compound of infinite parts. But upon principles of sound reason, we have seen that things are infinite after their kind when not limited by anything of the same nature; and his premise of a number of infinites being inconceivable is destroyed by the actual existence of a number of infinites after their kind, such as duration, space, matter, spirit, and hence the absolute infinite, if existing at all, must be composed of an aggregation of infinities after their kind. From the premise that _if one is infinite nothing can be added to it_, the gentleman implies the conclusion that God is infinite and therefore nothing can be added to him. Still, since Jesus was the Word, and the Word was and is God, we have seen that something was added to whatever of infinity there was in God, the Word, _viz_., what orthodox Christians call his "humanity"--that is, the pre-existent, divine spirit of Jesus took on a tabernacle of flesh--something finite was added to the infinite of God, the Word, and that, too, let me say, without communicating any limitations to the infinity possessed of God. On these several premises, Mr. Van Der Donckt bases his general conclusion:-- Therefore, the infinite Being is not composite, but simple or spiritual. Therefore, he is not, nor ever was, a man, who is a composite being. But since the premises themselves have been shown to be utterly untenable, as relating to God, as revealed in the scriptures, and in the person and nature of Jesus Christ, the conclusions are wrong; and the facts established are that while God in mind, faculties and in power is doubtless infinite, in person he is finite; and as his spirit is united to a body, he is composite, not simple; and as Jesus Christ was God manifested in the flesh, the express image of God the Father's person, the counterpart of his nature, and yet at the same time was a man--it is neither unscriptural, nor unphilosophical to hold that God, even the Father, is also a perfected, exalted man. III. MR. VAN DER DONCKT'S CONTRASTS BETWEEN MAN AND GOD. Of the Intellectual Powers of Man. Mr. Van Der Donckt insists that man can never become a God, because he "is finite or limited in everything; ever changeable and changing, ever susceptible of improvement." Granting that man is ever susceptible of improvement, ought not the gentleman to proceed with some caution before dogmatically asserting that there are to be limitations to man's enlargement, to his progress, and to his attainments? Given the susceptibility to improve, never ending duration through which the processes of improvement shall continue, and God to direct such processes, who can dogmatize upon the limitations of the Intelligences now known as men? It is not enough to say in reply to this that the "finite can never become infinite;" nor to argue that if God were an exalted man he would possess contradictory attributes, such as being both finite and infinite, compound and simple. We have already seen that when one undertakes to treat of the infinite, he is dealing with the unknown, dealing with terms that stand for the names of things of which the mind can form no adequate or satisfactory conception. But so far as the Father and the Son are concerned--personages held out to us in the scriptures as Gods--we have seen that absolute infinity may not be predicted of them. In person, form and the general nature of their physical being, they have limitations; and whatever of infinity or simplicity is ascribed to them must be ascribed to mind and attributes, not to personality. Seeing then, that the revelation of God in the scriptures, and especially in the revelation of God in the person and character of Jesus Christ, forces upon us a conception of God that represents him as concrete rather than abstract, finite in some respects, and infinite in others; and as compound rather than simple--it follows that urging the apparent absurdity of such characteristics in Deity as these is of no avail against the facts in the revelations God has given of himself. And now, as the limitations found in man, as to his physical person, nature, etc.,--and which are supposed by Mr. V. to forever bar man from attaining divinity--are found also in God the Father and in God the Son, it is quite clear that these physical limitations may not be urged as insuperable obstacles to man attaining divinity. As for the spirit of man--the mind--who can say what its metes and bounds are, much less what they shall be? Who comprehends its powers? Who dare say that it is not potentially infinite? and shall be hereafter actually infinite after its kind? I have already called attention to the fact that it is said of Messiah that in his humiliation, his judgment was taken away, which doubtless means that in his earth-life his intellectual and spiritual powers were somewhat veiled; and with man doubtless it is the same; in his earth-life that intellectual excellence which he enjoyed as a spirit in the mansions of the Father is veiled; but veiled as it is, there is of its manifestations sufficient to inspire one with awe, and make him hesitate ere pronouncing dogmatically upon its nature or its limitations. To illustrate my thought: I am this moment sitting at my desk, and am enclosed by the four walls of my room--limited as to my personal presence to this spot. But by the mere act of my will, I find I have the power to project myself in thought to any part of the world. Instantly I can be in the crowded streets of the world's metropolis. I walk through its well remembered thoroughfares, I hear the rush and roar of its busy multitudes, the rumble of vehicles, the huckster's cries, the cab-man's calls, sharp exclamations and quick retorts in the jostling throngs, the beggar's piping cry, the sailor's song, fragments of conversation, broken strains of music, the blare of trumpets, the neighing of horses, ear-piercing whistles, ringing of bells, shouts, responses, rushing trains and all that mingled din and soul-stirring roar that rises in clamor above the great town's traffic. At will, I leave all this and stand alone on mountain tops in Syria, India, or overlooking old Nile's valley, wrapped in the awful grandeur of solemn silence. Here I may bid fallen empires rise and pass in grand procession before my mental vision and live again their little lives: fight once more their battles; begin again each petty struggle for place, for power, for control of the world's affairs; revive their customs: live again their loves and hates, and preach once more their religions and their philosophies--all this the mind may do, and that as easily and as quickly as in thought it may leave this room, cross the street to a neighbor's home, and there take note of the familiar objects within his habitation. Nor does this begin to indicate all the power of the mind in these respects. Though the sun is ninety-two millions of miles away, on the instant, in thought, one may stand upon it within its resplendent atmosphere. In the same manner and with equal ease, one may project himself to the Pole Star, though it is so distant that it requires forty years for a ray of light to pass through the intervening space between that star and our earth, and still light travels at the rate of one hundred and eighty-six thousand miles per second! Nor is the end yet. In like manner and with equal ease one may instantly project himself in thought from within the four walls of his room to those more distant constellations of stars known to exist out in the depths of space, whence it would require a ray of light a million years to reach our earth; yet standing there in a world so distant from ours, one would find himself still centered in the universe, and out beyond him, in a straight line from the earth whence he has traveled, would extend other realms in splendor no less magnificent. From the vasty deep of these realms, he could call up other worlds, and people them with creatures of his thought, as one may call up empires to pass in mighty procession before him in the Nile or in the Ganges valley. Distance, then, to the mind of man, is as nothing. The infinity of extension, and of duration also, is matched by the infiniteness of man's mind, though that mind has a local habitation and a name within a tabernacle of flesh and bone. This is but a glimpse at the infinite powers of the mind of man in one direction, and under circumstances that somewhat veil the splendor of his intellectual and spiritual glory; what those powers may be in all particulars when man shall be made free from the restricting and depressing environment of the present earth-life, no one may say; but enough may be seen from what is here pointed out to establish the firm belief that, as the intellectual powers in man rise to match the infinitudes of extension and duration, as indicated, so, too, in all other respects shall the mind of man, when free, rise to the harmony of all the infinities that make up the universe. And it is not inconceivable (in view of the great spiritual and intellectual powers even now discernible in him) that the time will come when man will not only be able to project himself in thought to any part of the universe, no matter how distant, but in his future immeasurably exalted state he may project both thought and consciousness equally to all points of the universe at once, steadfastly maintain them there, and thus be all-knowing, everywhere present in thought, in consciousness--in spirit in fact--as God now is; and if, as it is reasonable to believe will be the case, his power equals his knowledge; and his freedom of volition equals his knowledge and his power--then, indeed, will man be a spiritual and intellectual force immanent in the universe, both to will and to do, even as God. Jesus prayed that his disciples might be one with each other even _as_ he and the Father are one (St. John 17:11); that they all might be one; and as the Father was in Christ, and as Christ was in the Father, so also would Messiah have the disciples to be one in him and in the Father, that they might all be one with the Father and the Son, and with each other, even as the Father and the Son are one (St. John 17; 21,22.) But for the disciples to be "one" with the Father and the Son, in the complete sense in which the Messiah here prayed for that "oneness," necessarily means to be "like" the Father, and that "likeness" can rise to the full height of its perfection only when it reaches equality with those with whom the disciples are to be "one" or "like." If man may not rise to the height of divinity, how shall this prayer of the Christ be realized? Or must we believe that the divine wisdom in the Son of God exercised itself in praying for that which is unattainable, that which is not only absurd but impossible? It is unthinkable that the divine nature shall be brought down to be "one" with men; so that if the "oneness" which also involves "likeness," be realized, in fulfilment of Messiah's prayer, it must be by men rising to divinity, Mr. Van Der Donckt's "impossibilities" to the contrary notwithstanding. "Behold the Man Has Become as One of Us." To illustrate his contention that man can never rise to the quality of divinity, Mr. Van Der Donckt indulges in comparisons between man and God; and, to emphasize that contrast, challenges well-known men of science to the exercise of creative powers, contrasts the frequent collisions upon our railroads with the order, regularity, and safety of the movements among the planetary systems where never a collision occurs; and then indulges in such folly as this: They (astronomers) can indeed predict transits and eclipses; but suppose astronomers from New Zealand, on their way to America to observe this fall's moon eclipse, meet with an accident in mid-ocean, would they at once send this wireless telegram to the United States' stargazers assembled say at Lick Observatory: "Belated by leak. Please retard eclipse two hours that we may not miss it." As well might all the telescope men in the world combined, attempt to fetch down the rings of Saturn for the construction of a royal race track, as pretend to control movements of the heavenly bodies. The gentleman also points out how precarious are the powers of man: The helpless babe of yesterday may indeed rival Mozart, Haydn, and Paderewski, but tomorrow he may rise with lame hands and pierced ear-drums; and millions of worshipers of the shattered idol are powerless to restore it to the musical world. This part of the gentleman's argument sinks far below the general high level of his Reply, and is unworthy of his intelligence. I have already pointed out, that Latter-day Saints do not teach that man in his present state and condition is a God. On the contrary, they admit man's narrowness, weakness, imperfections and limitations; and also recognize the great gulf stretching between man in his present state and that dignity of divinity to which somewhere and sometime in the eternities it is within his province and power to attain. Mr. Van Der Donckt's comparisons, therefore, between God and man, in the latter's present condition, are not in point, for the reason that the Latter-day Saints do not claim that man is now a Deity, only as he may be thought potentially one. Taking the highest type of man to start with, consider him as raised from the dead and hence immortal; give him Gods for guides, teachers, and companions, with the universe for the field of his operations, then let Mr. V. or anyone else, say what man's attainments will be one thousand millions of years hence; and that period, let it be remembered, long as it may seem to man's petty methods of computing duration, is but as a moment in the existence of an immortal being. Let Mr. Van Der Donckt institute his comparisons from that point of man's career, instead of from the present point of man's weakness and mortality, and then say if ultimately divinity seems so unattainable as now. If he shall say he is unable to institute his comparisons at the point proposed, because what man will then be is unknown, I shall agree with him; but let him acknowledge, as perforce he must, that man will be immeasurably advanced beyond what he is now; also let him admit the injustice he does our doctrine by insisting upon making his comparisons between God and man as the latter now stands, under the effects of the fall, and in his humiliation and weakness. After indulging in the aforesaid comparisons, Mr.V. further remarks: I fear Mr. B. H. Roberts will be inclined to think God jealous because he gives man no show for comparison with him. This would certainly be a less blunder of the Utah man, ("I will not give my glory to another"--Isaiah 42:8) than his contention, which is a mere echo of Satan's promise in Paradise: "You shall be as Gods." (Genesis 3:5.) To which I answer, not so; the contention of the "Utah man" is not the echo of Satan's promise, "ye shall be as Gods." On the contrary, the "Utah man's" contention is bottomed on the august and sure word of God, uttered in Eden, when he said of the man Adam--"_Behold the man is become as one of us, to know good and evil_" (Genesis 3:22)--a passage which the Reverend gentleman seems to have overlooked. OF THE UNITY OF GOD. There remains to be considered the Unity of God. The Latter-day Saints believe in the unity of the creative and governing force or power of the universe as absolutely as any orthodox Christian sect in the world. One cannot help being profoundly impressed with the great truth that creation, throughout its whole extent, bears evidence of being _one_ system, presents at every point _unity_ of design, and _harmony_ in its government. Nor am I unmindful of the force there is in the deduction usually drawn from these premises, viz., that the Creator and Governor of the universe, must necessarily be _one_. But I am also profoundly impressed by another fact that comes within the experience of man, at least to a limited extent, viz., the possibility of intelligences arriving at perfect agreement, so as to act in absolute unity. We see manifestations of this principle in human governments, and other human associations of various kinds. And this, too, is observable, viz, that the greater and more perfect the intelligence the more perfect can the unity of purpose and of effort become: so that one needs only the existence of perfect intelligences to operate together in order to secure perfect oneness, whence shall come the _one_ system evident in the universe, exhibiting at every point _unity_ of design, and perfect _harmony_ in its government. In other words, "oneness" can be the result of perfect agreement among Many Intelligences as surely as it can be the result of the existence of One Only Intelligence. Also, the decrees and purposes of the perfectly united Many can be as absolute as the decrees and purposes of the One Only Intelligence. One is also confronted with the undeniable fact that inclines him to the latter view as the reasonable explanation of the "Oneness" that is evidently in control of the universe--_the fact that there are in existence many Intelligences, and, endowed as they are with free will, it cannot be denied that they influence, to some extent, the course of events and the conditions that obtain_. Moreover, it will be found, on careful inquiry, that the explanation of the "Oneness" controlling in the universe, on the theory that it results from the perfect agreement or unity of Many Intelligences,[A] is more in harmony with the revelations of God on the subject than the theory that there is but One Only Intelligence that enters into its government. This theory Mr. Van Der Donckt, of course, denies, and this is the issue between us that remains to be tested. [Footnote A: John Stuart Mill, in his Essay on _Theism_, in speaking of the evident unity in nature, which suggests that nature is governed by _One Being_, comes very near stating the exact truth in an alternative statement to his first remark, viz.: "At least, if a plurality be supposed, it is necessary to assume so complete a concert of action and unity of will among them, that the difference is for most purposes immaterial between such a theory and that of the absolute unity of the Godhead" (_Essays on Religion--Theism_, p. 133).] The Reverend gentleman affirms that the first chapter of the Bible "reveals the supreme fact that there is but One Only and Living God." This I deny; and affirm the fact that the first chapter of the Bible reveals the existence of a plurality of Gods. It is a matter of common knowledge that the word translated "God" in the first chapter of our English version of the Bible, in the Hebrew, is _Elohim_--plural of Eloah--and should be rendered "Gods"--so as to read "In the beginning the Gods created the heavens and the earth," etc. * * * The Gods said, "Let there be light." * * * The Gods said "Let us make man," etc., etc. So notorious is the fact that the Hebrew plural, _Elohim_, is used by Moses, that a variety of devices have been employed to make the first chapter of Genesis conform to the "One Only God" idea. Some Jews in explanation of it, and in defense of their belief in _One_ Only God, hold that there are several Hebrew words which have a plural form but singular meaning--of which Elohim is one--and they quote as proof of this the word _maim_, meaning water, _shamaim_, meaning heaven, and _panim_, meaning the face or surface of a person or thing. "But," says a Christian Jewish scholar,[A] "if we examine these words, we shall find that though apparently they may have a singular meaning, yet, in reality, they have a plural or collective one; thus, for instance, '_maim_,' water, means a collection of waters, forming one collective whole; and thus again '_shamaim_,' heaven, is also, in reality as well as form, of the plural number, meaning what we call in a similar way in English, 'the heavens;' comprehending all the various regions which are included under that title." [Footnote A: This is Rev. R. Highton, M. A., and Fellow of Queen's College, Oxford. I quote from his lecture on "God a Unity and Plurality," published in a Christian Jewish periodical called _The Voice of Israel_, February number, 1844.] Other Jewish scholars content themselves in accounting for this inconvenient plural in the opening chapter of Genesis, by saying that in the Hebrew, _Elohim_ better represents the idea of "Strong," "Mighty," than the singular form would, and for this reason it was used--a view accepted by not a few Christians. Thus, Dr. Elliott, Professor of Hebrew in Lafayette College, Easton, Pennsylvania, says: "The name _Elohim_ (singular Eloah) is the generic name of God, and, being _plural_ in form, is probably a plural of excellence and majesty."[A] Dr. Havernick derives the word _Elohim_ from a Hebrew root now lost, _Coluit_, and thinks that the plural is used merely to indicate the abundance and super-richness contained in the divine Being.[B] Rabbi Jehuda Hallevi (twelfth century) found in the usage of the plural _Elohim_ a protest against idolators, who call each personified power _Eloah_ and all collectively _Elohim_. "He interpreted it as the most general name of the Deity, distinguishing him as manifested in the exhibition of his power without reference to his personality or moral qualities, or any special relations which he bears to man."[C] A number of Christian scholars attempt to account for the use of the plural _Elohim_ by saying that it foreshadows the doctrine of the Christian Trinity, that is, it recognizes the existence of the three persons in one God. "It is expressive of omnipotent power; and by its use here (first chap. Genesis) in the plural form is obscurely taught at the opening of the Bible, a doctrine clearly revealed in other parts of it, viz., that though God is one, there is a plurality of persons in the Godhead--Father, Son and Spirit, who were engaged in the creative work."[D] This view was maintained at length by Rev. H. Highton, in the Christian Jewish periodical, _The Voice of Israel_, before quoted. "But Calvin, Mercer, Dresius and Ballarmine," says Dr. Hackett,[E] of the Theological Institution of Newton, Massachusetts--editor of Smith's Bible Dictionary--"have given the weight of their authority against an explanation so fanciful and arbitrary." [Footnote A: "Vindication of Mosaic Authorship of Pentateuch," p. 65.] [Footnote B: See "Kitto's Biblical Literature," Art. "God," Vol. 1, p. 777.] [Footnote C: Smith's Bible Dict. (Hackett edition), Art. Jehovah, p. 1242.] [Footnote D: "Critical and Explanatory Commentary" (Jamieson, Faussett and Brown) Gen. 1:1, 2.] [Footnote E: Smith's Bible Dictionary (Hackett edition), Art. Jehovah, Vol. 2, p. 1242.] Others explain the use of the plural "we" or "us," by saying that in the first chapter of Genesis Moses represents God as speaking of himself in that manner, in imitation of the custom of kings, who speak of themselves as "we," instead of in the singular, "I." In other words, it is the royal "we," or "us." This theory, however, is answered, as pointed out by Rev. H. Highton, by the fact that the use of what is called the "royal plural" is a modern, not an ancient, custom; and reference to the usage of the kings of the Bible discloses the fact that they always speak of themselves as "I" or "me," not as "we" or "us."[A] [Footnote A: _Voice of Israel_, p. 95.] Modern Bible criticism, usually denominated "The Higher Criticism," is to a great extent--so far as criticism of the five books of Moses is concerned--based upon the exclusive use of the plural _Elohim_ in one section, and the use of _Jehovah_, singular, in another. "The Pentateuch, therefore, it is asserted, is composed of two different documents, the one Elohistic, and the other Jehovistic, consequently it cannot be the work of a single author."[A] [Footnote A: "Vindication of Mosaic Authorship of the Pentateuch" (Elliott) p. 64.)] With the various devices for accounting for the use of the plural form _Elohim_ in the first chapter of the Bible, I have nothing to do here. They are simply pointed out as showing the wide recognition that is given to the fact of the use of the plural form _Elohim_ that should be rendered in English "Gods;" and also the perplexity the use of this plural occasions among those whose principles call upon them to harmonize its use with the belief in "One Only God." Mr. Van Der Donckt admits the use of the plural _Elohim_, but undertakes to explain away the force of its use as follows: Whenever _Elohim_ occurs in the Bible, in sense 1, (meaning the True God) it is employed with singular verbs and singular adjectives. Relative to this, a friend[A] directs my attention to Genesis 1:26: "Let _us_ make man in _our_ image," etc., which in Hebrew is _Maach_--"we will make," first person plural future of the verb _Asah_: _betsalmaun_--_be_ "in;" _tselem_, "image;" _Nu_, "our," possessive adjective, first person plural. So that in Genesis 1:26, we have a case where _Elohim_ is used in connection with a plural verb and also a plural possessive adjective, and Mr. Van Der Donckt will not say that _Elohim_ does not, in Genesis 1:26, refer to true Gods. Again in Genesis 3:22--"Man is become as one of _us_," Mr. Ramseyer suggests that here, again, the pronoun used is in the first person plural. I find this view of both these passages sustained by Rev. H. Highton in the lecture before quoted. First he says: [Footnote A: Prof. A. Ramseyer, of the Latter-day Saints' University.] The Hebrew word meaning God, is itself a plural word, implying thereby, as we contend, a plurality of persons in the Godhead * * We find the plural word _Elohim_, or God, most usually, _though not always_, coupled with a singular verb or adjective. * * * but lest from the constant use of the word _Elohim_ with the singular number, we should be led to suppose that God is in no sense a plurality, it has pleased him by the inspiration of his Holy Spirit, to cause that it should be sometimes used with a plural verb or adjective. I will mention some of the clearest passages in which it is so used, that you may be enabled to refer to them in the Hebrew. You will find it used in a plural verb in Genesis 20:13. "And it came to pass, when God caused me to wander from my father's house," etc.; and again in Genesis 35:7, "And he built there an altar, and called the place _El-Bethel_: because their God appeared unto him." And with a plural adjective in Joshua 34:19, and again in Deut. 5:26 (in the original Hebrew, 5:23). But we have not merely the plural use of the word _Elohim_ to mention in this part of the argument; we have some very distinct passages, still more directly implying the plurality of persons. There is a very remarkable place of the kind in Eccle. 12:1, where it says: "Remember now thy Creator in the days of thy youth." In the original Hebrew the word is in the plural, and if translated literally, would be "Remember now thy Creators," etc. * * * In connection with this expression of Solomon about man's Creators, it is a very remarkable circumstance, that in the account of the creation of man, given by Moses in the book of Genesis, the plural is also directly used, for it is there recorded, Genesis 1, 26, "_And God said let us make_" etc., or "_we will make_," etc., so that Moses as well as Solomon very emphatically declares that the great Creator of man consists of more than one person; for whom could God have been addressing when he said, "_Let us make_," etc.? I know that in order to escape the obvious conclusion to be drawn from the passage, it has been asserted that God was here addressing and taking counsel with the angels but this explanation cannot in any degree bear the test of an accurate examination of the passage; for is there the slightest ground for supposing that the angels took any part in the creation of man, when God said, "_Let us make_"? or shall we say that man was made in the image and likeness of the angels, when God said, "_Let us make_" etc., "_in our image_?" Surely not, for Moses expressly adds, (v. 27) "_So God created man in his own image, in the image of God created he him, male and female created he them_." But there are some other passages which we ought to examine, where God in the same way speaks of himself in the plural number. Thus in Genesis 3:22, "And the Lord God said, "Behold the _man is become as one of us_, to know good and evil; and now, lest he put forth his hand and take also of the tree of life, and eat and live forever," etc. There are no words which I know which could more distinctly assert the plurality of persons in God than these, where he says "one of us." M. Leeser, of Philadelphia, the editor of the _Occident_, which is the American Jewish magazine, in his sermon on the Messiah, explains this passage as spoken to the angels--"one of us," meaning himself and the angels;--but never can I believe that the Great Everlasting Creator could thus put himself on a level with the created angels, and say "one of us," * * * he would either have said to the angels, "Behold, man has become as one of you," or else have said, "Behold, the man has become like me, to know good and evil." This view of Genesis 1:26 is also maintained by Prof. W. H. Chamberlin, of Brigham Young College, Logan, Utah, in the _Era_ for November, 1902. He says: That _Elohim_ was used in the plural sense is shown in the twenty-sixth verse, where the _Elohim_, in referring to themselves use the plural suffix _Nu_ "our," twice, and they also use the plural form of the verb _Naaseh_, "let us make." The Professor also adds the illustration of Genesis 11:7: where _Nerdhah_, "let us descend," and _Nabhlah_, "let us confuse," two verbs in the plural, proceed from the mouth of God.[A] [Footnote A: I commend Professor Chamberlin's whole article to the reader as most worthy of his attention at this point; and personally, I wish to thank the Professor for it as a most timely contribution to the controversy. The whole article is published in Chapter v.] In the light of these facts, the statement of Mr. V. that whenever _Elohim_ occurs in the Bible, as meaning the true God, it is employed with singular verbs and singular adjectives, seems to have been made without that careful consideration which the importance of the declaration required. The facts adduced in the foregoing stand also against Mr. V.'s contention that whenever the plural "gods" occurs in Holy Writ, it applies only "to false gods and idols;" or "to representatives of God, such as angels, judges, kings." They were not false gods nor representatives of God merely, who said: "Let _us_ make man in _our_ image" (Genesis i:26); nor false gods, or mere representatives of God merely, who said: "The man has become as one of _us_" (Genesis 2:7); and so also with other passages in the quotation from Rev. Highton's lecture. Here it may be as well to note the remarks of Mr. Van Der Donckt with reference to the "Mormon" Church leaders' knowledge of Hebrew. The Rev. gentleman is of the opinion that, Had the "Mormon" Church leaders known Hebrew, the original language of the book of Moses and nearly the whole of the Old Testament, they would not have been guilty of the outrageous blunders of the Pearl of Great Price and of the Catechism. Mr. V. then quotes from our Catechism the account of the creation taken from the Pearl of Great Price, in which the plural "Gods" is used instead of the singular form "God." It is probable that the "Mormon" Church leaders were better acquainted with Hebrew than Mr. V. gives them credit for. A number of years ago (1870) a certain chaplain of the United States Senate presumed not a little on the ignorance of a "Mormon" Church leader--Elder Orson Pratt--respecting Hebrew, and ventured, in the notable debate held by them in the "Mormon" Tabernacle, at Salt Lake City, to parade the few Hebrew stem-words, and their derivatives, which he had conned with care before leaving Washington, with a view of making them effective in support of the marginal reading of _Leviticus_ 18 and 18 in our common English version. To the chaplain's surprise, the "Mormon" apostle was able to follow him in the discussion of the original Hebrew text, and demonstrated that he had a knowledge of Hebrew which made his opponent's special preparation of a few Hebrew words and passages look very much like a cheap bid for a reputation for learning, which the chaplain's knowledge of Hebrew, at least, did not warrant. Nor is that all the story. Elder Pratt--having observed the stress which the chaplain had laid upon the marginal rendering of _Leviticus_ 18:18, in a discourse delivered in Washington, D. C., before President Grant, members of his cabinet, and members of Congress--to call Dr. Newman out, to give him confidence to introduce his defense of the marginal rendering of the passage in the debate at Salt Lake City--Elder Pratt quoted the marginal reading of an unimportant passage, and thus invited the discussion of the text in the Hebrew. The Elder's bait took, the discussion largely turned, after that, upon the text in question, much to the chagrin of the Senate's chaplain; and _Leviticus_ 18:18 has been somewhat historical hereabouts, and in Washington, ever since. But how came Orson Pratt acquainted with Hebrew? The fact is, that in the winter of 1835-6 a school of languages was established by the Church, at Kirtland, which many of the leading Elders of the Church attended, Joseph Smith and Orson Pratt being among the number; and Professor Joshua Seixas, of Hudson, Ohio, was employed as teacher. The Elders were enthusiastic in their study of Hebrew, and after Prof. Seixas' term as teacher had expired, the class was continued with Joseph Smith as instructor, Orson Pratt continuing in attendance on the school. The "Mormon" Church leaders, I repeat, were better acquainted with Hebrew than Mr Van Der Donckt gives them credit for; besides, the blunders which Mr. Van Der Donckt has made in his assertions concerning the use of the plural _Elohim_, in the Old Testament, makes it rather clear that he is scarcely competent to be a judge of anybody's Hebrew. Moreover, the passage he quotes from our Catechism, where, in the account of creation, the plural "Gods" is used, is not a quotation from the Bible at all; but a translation from a record called the "Book of Abraham," which came into the hands of the Prophet Joseph Smith from the catacombs of Egypt. So that Mr. V.'s attempted criticism of what he evidently takes to be extracts of translations from parts of the Bible, is not in point at all, since they are translated extracts from a book that forms no part of the Bible. And is it not evident throughout that Mr. Van Der Donckt has rushed into the discussion without being sufficiently informed concerning the doctrines upon which he undertakes to animadvert? Of the Father Alone, Being God. Referring to the admission in my discourse that conceptions of God, to be true, must be in harmony with the New Testament, Mr. Van Der Donckt proceeds to quote passages from the New Testament, in support of the idea that there is but one God: One is good, God (Matt. 19:17). Thou shalt love the Lord thy God (Luke 10:27). My Father of whom you say that he is your God (John 8:54). Here Christ testified that the Jews believed in only one God. The Lord is a God of all knowledge (I Kings 2). ("Mormon" Catechism V. Q. 10 and 2.11). Of that day and hour no one knoweth, no not the angels of heaven, but the Father alone (Matthew 24:36). No one knoweth who the Son is but the Father (Luke 10:22). Therefore, no one is God but one, the Heavenly Father. In another form: the All-knowing alone is God. The Father alone is all-knowing. Therefore, the Father alone is God. In the conclusion of the syllogism, "Therefore, _the Father alone is God_," Mr. V. himself seems to have become suddenly conscious of having stumbled upon a difficulty which he ineffectually seeks to remove in a foot note. If it be true, as Mr. V. asserts it is, that _the Father alone is God_, then it must follow that the Son of God, Jesus Christ, is _not_ God; that the Holy Ghost is _not_ God! Yet the New Testament, in representing the Father as addressing Jesus, says--"Thy throne, O God, is forever and forever" (Heb. 1:8). Here is the positive word of the Father that Jesus, the Son, is God; for he addresses him as such. To say, then, that _the Father alone is God_, is to contradict the Father. Slightly paraphrasing the rather stern language of Mr. V., I might ask: If God the Father so emphatically declares that Jesus is God, has any one the right to contradict him by affirming that the Father alone is God? But Mr. V. insists that the Bible contradicts the Bible; in other words, that God, the author of the Bible, contradicts himself: "To say such a thing, is downright blasphemy!" But Mr. V. will say he has explained all that in his foot note. Has he? Let us see. "Therefore the Father alone is God," is the conclusion of his syllogism; and the foot note--"To the exclusion of another or separate divine being, but not to the denial of the distinct divine personalities of the Son and the Holy Ghost _in_ the One Divine Being." But that is the mere assumption of my Catholic friend. When he says that _the Father alone is God_, it must be to the exclusion of every other being, or part of being, or person, and everything else, or language means nothing. Mr. V.'s foot note helps him out of his difficulty not at all. The creed to which Mr. Van Der Donckt subscribes--the Athanasian--says: "So the Father is God, the Son is God, and the Holy Ghost is God." Now, if the quality of "all-knowing" is essential to the attributes of true Deity, then Jesus and the Holy Ghost must be all-knowing, or else not true deity. But what of the difficulty presented by Mr. V.'s contention: "The All-knowing alone is God, the Father alone is All-knowing, therefore, the Father alone is God?" Mr. V. constructs this mighty syllogism upon a very precarious basis. It reminds one of a pyramid standing on its apex. He starts with the premise that "The Lord is a God of all knowledge:" then he discovers that there is one thing that Jesus, the Son of God does not know--the day and hour when Jesus will come to earth in his glory--"Of that day and hour no one knoweth; no, not the angels of heaven, but the Father alone (Matt 24:36)--therefore, the Father alone is God!" In consideration of facts such as are included in Mr. V.'s middle term, one is bound, in the nature of things, to take into account time, place and circumstances. In the case in question, the Twelve disciples had come to Jesus, and among other questions asked him what should be the sign of his own glorious coming to earth again. The Master told them the signs, but said of the day and hour of that coming no one knew, but his Father only. Hence, Jesus did not know, hence Jesus did not possess all knowledge, hence, according to Mr. V., Jesus was not God! But Jesus was referring to the state of matters at the particular time when he was speaking; and it does not follow that the Father would exclude his Son Jesus forever, or for any considerable time, from the knowledge of the time of the glorious advent of the Son of God to the earth. As Jesus rose to the possession of all power "in heaven and in earth" (Matt. 28:18), so also, doubtless, he rose to the possession of all knowledge in heaven and in earth; "For the Father loveth the Son, and showeth him all things that he himself doeth" (John 5:20), and, in sharing with the Son his power, and his purposes, would doubtless make known to him the day and hour of the glorious advent of Christ to the earth. Of the Oneness of the Father, Son and Holy Ghost. Is it Physical Identity? I next consider Mr. Van Der Donckt's argument concerning the Father, the Son and the Holy Ghost being "the same identical Divine Essence." Mr. V. bases this part of his argument on the words of Messiah--"I and my Father are one" (John 10:30); and claims that here "Christ asserts his _physical_, not merely moral, union with the Father." He holds also that in the Latin translation of the words of Jesus is better exhibited the construction he contends for: hence, I give the Latin and his remarks upon it, that we may have his contention before us at its very best. _Ego et Pater unum sumus_--I and my Father are one. If Christ had meant one in _mind or one morally_ and not _substantially_, he would have used the masculine gender, Greek _eis_, (_unus_)--and not the neuter _en_, (_unum_)--as he did. No better interpreters of our Lord's meaning can be found than his own hearers. Had he simply declared his moral union with the Father, the Jews would not have taken up stones in protest against him making himself God, and asserting his identity with the Father. Far from retracting His statement or correcting the Jews' impression, Jesus insists that, as he is the Son of God he had far more right to declare himself God than the scripture had to call mere human judges gods, and he corroborates his affirmation of his _physical_ unity with his Father by saying: "The Father is in me, and I am in the Father," which evidently signifies the same as verse 30: I and the Father are one and the same individual being, the One God. It is amusing sometimes to observe how the learned disagree about the meaning of words--especially in the languages called dead. It must be admitted in favor of Mr. V.'s contention that the Fathers of the Council of Sardica, A. D. 347, expressly scouted the opinion that the union of the Father and Son consisted in consent and concord only, and apprehended the oneness of the Father and the Son to be a strict unity of substance;[A] still, before that time, a number of the so-called Christian Fathers, some among the most influential, too, held to a contrary opinion, as the following from Dr. Priestley's _History of the Corruptions of Christianity_, with the accompanying references to the works of the Christian Fathers themselves, will show: [Footnote: Theodoret, Book II, Chap. 8.] Notwithstanding the supposed derivation of the Son from the Father, and therefore their being of the same substance, most of the early Christian writers thought the text, "I and my Father are one," was to be understood of an unity or harmony of disposition only. Thus Tertullian[A] observes, that the expression is _unum_, one thing, not one person; and he explains it to mean unity, likeness, conjunction, and of the love that the Father bore to the Son. Origen says, let him consider the text, "_All that believe were of one_ [unum] _heart and of one_ [unum] _soul_," and then he will understand this, "_I and my Father are one_,"[B] [unum]. Novatian says: "One thing (_unum_) being in the neuter gender, signifies an agreement of society, _not an unity of person_," and he explains it by this passage in Paul: "He that planteth and he that watereth are both one" [unum][C]. [Footnote A: Against Prexas, Chap. 22, p. 513.] [Footnote B: Against Celsum, Lib. 8, p. 386.] [Footnote C: _Ibid_, Chap. 27, p. 99.] Relative to Messiah's hearers being the best interpreters of our Lord's meaning in this case, I suggest that Mr. V. has limited himself too exclusively to this one passage for their interpretation of Messiah's meaning. Mr. V.'s argument is that if Jesus had only declared his moral not his physical union with God, the Jews would not have taken up stones in protest against his making himself God, and asserting his identity with the Father. Let us see. The passage quoted by Mr. V. is not the only one in which Jesus asserts his divinity. Jesus healed a man on the Sabbath. The Jews sought to slay him because he had done this thing on the Sabbath day. "But Jesus answered them, My Father worketh hitherto, and I work. Therefore the Jews sought the more to kill him, because he not only had broken the Sabbath day, but said also that God was his Father, _making himself equal with God_" (John 5:15-18). Observe that this is the same witness that Mr. V. quotes--St. John; and the offense for which they seek to kill Jesus is not because he asserts his _identity_ with the Father, but because he makes himself "_equal_ with God." Hence, the argument of Mr. V., based on the assumption that Jesus asserted not his moral but his physical union or identity with God; and his claim that the Jews would not have sought Messiah's life but for the reason that he claimed physical identity with the Father, falls to the ground, for the reason that we find that the Jews were eager to kill him for asserting not his _physical union_ with God, but his _equality_ with God. But I shall test Mr. V.'s exegesis of the passage in question by the examination of another passage involving the same ideas, the same expressions; and this in the Latin as well as in the English. Jesus prayed for his disciples as follows: Holy Father, keep through thine own name those whom thou hast given me, _that they may be one, as we are_. * * * * Neither pray I for these [the disciples] alone, but for them also which shall believe on me through their word; _that they all may be one: * * * that they may be one, even as we are one_.[A] [Footnote A: St. John 17:11, 20, 21, 22.] In Latin, the clauses written in _Italics_ in the above, stand: _Ut sint unum, sicut et nos_ (verse 11), "that they may be one, just as we." So in verse 22: _Ut sint unum, sicut et nos unum sumus_; "that they may be one in us, even as we one are." Here _unum_, "one," is used in the same manner as it is in St. John, 10:30--"Ego et Pater _unum_ sumus." "I and Father one are." Mr. V. says that _unum_ in the last sentence means, one thing, one essence; hence, Christ's physical union, or identity of substance, with the Father; not agreement of mind, or concord of purpose, or moral union. Very well, for the moment let us adopt his exposition, and see where it will lead us. If _unum_ in the sentence, _Ego et Pater unum sumus_, means "one thing," "one substance, or essence," and denotes the physical union of the Father and Son in one substance, then it means the same in the sentence--_ut sint unum, sicut et nos_; that is, "that they [the disciples] may be one [unum] just as we are." So in the other passage before quoted where the same words occur. Again, to Messiah's statement: "_Ego et Pater unum sumus_"--"I and my Father are one."--Mr. V. thinks his view of this passage--that it asserts the identity or physical union of the Father and the Son--is strengthened by the fact that it is followed with these remarks of Jesus: "The Father is in me, and I am in the Father." "Which evidently signifies," says Mr. V., "the same as verse 30 (John 10): I and the Father are one and the same individual being, the one God." But the passage from the prayer of Jesus concerning the oneness of the disciples with the Father and the Son, is emphasized by well-nigh the same words in the context as those which occur in John 10:30, and upon which Mr. V. lays so much stress as sustaining his exposition of the physical union, _viz_: "The Father is in me, and I in him" (verse 38). "Which evidently signifies," Mr. V. remarks, "the same as verse 30: I and my Father are one." Good; then listen: "Holy Father, keep through thine own name those whom thou hast given me, that they may be one _as we are: * * as thou Father, art in me, and I in thee, that they may be one in us_." There can be no doubt now but what the union between the disciples and the Father and Son is to be of the same nature as that subsisting between the Father and Son. If the Father and Son are physically one substance or essence, so, too, if the prayer of Jesus is to be realized--as surely it will be--then the disciples are to be physically united with God, in one essence or substance--not just the Twelve disciples, either, for whom Jesus immediately prayed, but those, also, in all generations who shall believe on Christ through the words of his first disciples; that is, all the faithful believers through all generations are to become physically united with God, become the same substance or essence as God himself! Is Mr. Van Der Donckt prepared to accept the inevitable conclusion of his own exposition of John 10:30? If so, then what advantage has the Christian over the Hindoo whom he has called a heathen for so many generations? The sincerest desire of the Hindoo is to be "physically united with God," even if that involve "a blowing out," or the attainment of Nirvana--annihilation--to encompass it. Of course, we had all hoped for better things from the Christian religion. We had hoped for the immortality of the individual man; for his persistence through the ages, as an individual entity, associated with God in loving converse and dearest relations of moral union; but not absorbed, or lost in absolute physical union with him. But if Mr. V.'s exposition of John 10:30 be correct, and a physical union is meant by the words--"I and my Father are one," then all Christians are to be made physically one with God under the prayer of Christ--"That they may be one, _as we are_"--i. e. as the Father and Son are one. If, however, this doctrine of physical union should be defended up to the point of asserting the physical union of all Christians with each other and with God--and my comparison of this position with that of the heathen Hindoo resented, because that in the case of the Christian after his physical union with, or absorption into God, God would still remain, whereas, with the Hindoo nothing would remain, for his _Nirvana_ is but annihilation--I could still ask, what is the difference? for the terms that describe the _Nirvana_ of the Hindoo describe also the God of the Christian. "_Nirvana_ is represented as something which has no antecedent cause, no qualities, no locality. It is something of which the utmost we may assert is, '_that it is_.'"[A] In all of which one may see Mr. V.'s "_That which is_;" "I Am who Am;" "Infinite Being;" God, "most _simple, or not compound_"--whose "essence is actual being or existence." [Footnote A: Max Muller, "Chips from a German Workshop," vol. I, p. 285.] _My_ point is, that the text, "I and my Father are one," refers to a moral union--to a perfect union of purpose and will--not to a unity or identity of substance, or essence: and any other view than this is shown from the argument to be absurd. But Mr. Van Der Donckt would cry out against the physical union of man with God. Both his interpretation of scripture and his philosophy--especially the latter--would require it. Man and God, in his philosophy, are not of the same nature. God is not physical, while man is. God is not material, but spiritual, that is, according to Mr. V., immaterial, while man is material. Man is finite, God infinite; nothing can be added to the infinite, therefore, man cannot be added to the infinite in physical union. "The nature of the parts would cling to the whole," and the infinity of God would be marred by the physical union of finite parts to him; hence, the oneness of Christians with Christ and God the Father is not a physical oneness. But if the union of the Christians with Christ and God is not to be physical, then neither is the union of Christ and God the Father physical, for the oneness in the one case, is to be the same as the oneness in the other--"that they all may be one; _as_ thou Father, art in me, and I in thee, that they may also be one in us * * * * that they may be _one even as we are one_" (John 17:21, 22). The doctrine of physical union between the Father and the Son, contended for by Mr. V., must be abandoned. There is no help for it, unless he is prepared to admit also the physical union of all the disciples with God--a thing most repugnant to Mr. V.'s principles. With the doctrine of physical identity gone, the "oneness" of the Father and the Son, that Mr. V. contends for, goes also, and two separate and distinct personalities, or Gods, are seen, in the Father and the Son, whose oneness consists not of physical identity, but of agreement of mind, concord of will, and unity of purpose; a oneness born of perfect knowledge, equality of power and dominion. But if a perfect oneness, as above set forth, may subsist between two persons, it may subsist with equal consistency among any number of persons capable of attaining to the same degree of intelligence and power, and thus there would appear some reason for the prayer of Christ, that all his disciples might be one, even as he and the Father are one. And thus one may account for the saying of David: "God standeth in the congregation of the mighty: he judgeth among the Gods" (Psalm 82:1); for such congregations existed in heaven before the foundations of the earth were laid; and such a congregation may yet be made up of the redeemed from our own earth, when attaining to perfect union with God and Christ. Of The Lord Our God Being One God. But I shall be asked how all this is to be reconciled with the scriptures quoted by Mr. V., and relied upon as the basis of his argument in this part of the discussion--"Hear, O Israel: The Lord our God is one Lord" (Deut. 6:4); and "I alone am, and there is no other God beside me" (Deut. 32:39); and, also coming to the New Testament, "There is none good but one, that is God" (Matt. 19:17). The whole apparent difficulty is explained by Paul, who, I think, will be accepted as a remarkably good theologian. He says: "For though there be that are called Gods, whether in heaven or in earth (as there _be_ Gods many and Lords many), _but to us there is but one God, the Father_" (I Cor. 8:5, 6). That is, "_pertaining to us_," as Joseph Smith explains, "_there is but one God_." Ah, but Mr. V. has explained all that, and destroyed all the force of "Mormon" argument, based upon this Corinthian letter passage, by saying that "a man must not be a lawyer to know that the fact that not a few quacks and clowns are _called_ doctors does not make them such;" and then follows this--"Neither Christ nor Paul say that they _are_ or _were_ Gods, but simply that they were _called_ Gods!" One wonders at this, when he takes into account the evident carefulness of Mr. V. as a writer. Jesus, whom he quotes as saying, the beings referred to as Gods are but _called_ Gods, not that they _are_ so, really fails to give due weight to the Psalm which Jesus quotes: "_I have said ye are Gods, and all of you are children of the Most High_" (Psalm 82:6). Of this scripture, Jesus says: "Is it not written in your law, I said, _ye are Gods_," and he quotes with evident approval these inspired words of David, for he adds--"_the scripture cannot be broken_" (John 10:33); that is, the scripture of David saying, "ye are Gods," is true, it cannot be gainsaid. Nor is this indorsement of David's utterance weakened by the subsequent remark of Jesus, "If he _called_ them Gods unto unto whom the word of God came," etc.; for, when considered in the light of all the Psalmist said, and all that Jesus said, the "_called them Gods_" by no manner of means signifies that they were _not_ Gods. David said, "ye _are_ Gods, and all of you are _children of the Most High_" (Psalm 82:6). The Jews accused Jesus of blasphemy, because he had said he was the son of God (John 10:36); in defense, Jesus quoted the passage from the Psalms where it is said of men, "ye are Gods; and all of you are children of the Most High"--as showing that he was but claiming for himself the relationship that in the law of the Jews was accorded to men--sons of God, children of the Most High, and hence, he was not a blasphemer. In other words, if the Psalmist could say to those he addressed, "all of you are children of the Most High," why should he, the Christ, be considered a blasphemer because he called himself the Son of God? Surely, also, the gentleman has overlooked Paul's very emphatic declaration in the parenthetical part of the sentence he quotes: _viz_., "There BE Gods many and Lords many; yet to us there is but one God." Now, consider with this explanation of Paul's the following: "Hear, O, Israel: the Lord _our_ God is one Lord."--_Moses_. "The head of the Gods appointed _one_ God for us."--Joseph Smith.[A] [Footnote A: From discourse delivered 10th June, 1844. _Mill. Star_, vol. 24, p. 108 _et seq_.] "He [Aaron] shall be to thee instead of a mouth, and thou shalt be to him instead of God."--_The Lord to Moses_ (Exodus 4:16). "See, I have made thee a God unto Pharaoh."--The Lord unto Moses (Exodus 7:1). "I believe those Gods that God reveals as Gods, to be sons of God, and all can cry 'Abba, Father.'"--Joseph Smith.[A] [Footnote A: Sixteenth of June sermon, 1844. _Mill. Star_, vol. 24, p. 140.] It is evident from the above passages (Exodus 4:16, and Exodus 7:1) that God does appoint men to be Gods, even in this world. Why then should it be considered error to believe that from "the congregation of the Mighty," where "God judgeth among the Gods" (Psalm 82:1), there should be appointed _One_ who should be _our_ God? And is it strange that from henceforth, the true servants of God should stand up for the dignity and honor and exclusiveness of the power and authority of that One God over this earth against the claims, and to the exclusion of all gods and powers, that men in their vain imaginings set up against this God of heaven and earth, as did Moses, Paul and Joseph Smith? No wonder that Moses sent ringing down through the centuries that clarion sentence: "Hear, O Israel, _Our_ God is one Lord;" that the Hebrew race stood as the witness of that one God, and fashioned their nomenclature accordingly; or that Paul said, "Though there be that are called Gods, whether in heaven or in earth--as _there_ BE _Gods many, and Lords many_--but _to us_ there is but one God;" or that Joseph Smith, in the Dispensation of the Fullness of Times, should take up the same refrain as these ancient servants of God, and say, "Pertaining to us, there is but one God;" "Those Gods whom God reveals as Gods, are sons of God, and all can cry _Abba_, Father!" Of Our Revelations From God Being Local. I suggest, as a further evidence, that the view here presented concerning our God, and the assertion of his oneness, that the revelations in the Bible are revelations, in the main, concerning _our_ earth and the heavens pertaining to it; that these revelations do not attempt to deal with or furnish an explanation of conditions that obtain throughout the universe; that they do not attempt to give us any explicit information concerning conditions in the constellations of the Pleiades, Orion, Cassiopeia, or Ursa Major, to say nothing of those galaxies of worlds which lie beyond the vision of men, even when aided by the mightiest telescope. In other words, the revelations of the Bible are, in the main, local;[A] it is only here and there that a glimpse of things is given outside of _our_ heaven and _our_ earth. That being the case, the revelation of God to the Hebrew race was made in a nomenclature accordant with the facts to be expressed, hence--"Hear, O, Israel: _our_ God is one Lord." This idea is emphasized in the Book of Moses, found in the Pearl of Great Price. The Lord revealed to Joseph Smith some of the writings of Moses in which the Hebrew prophet makes known the source of his knowledge concerning the creations of God, but it was concerning _our_ earth and its heavens of which Moses was commanded to write: [Footnote A: In support of this view I may here quote the Prophet Joseph Smith. "Everlasting covenant was made between three personages before the organization of this earth, and relates to their dispensation of things to men on the earth: these personages, according to Abraham's record, are called God the first, the Creator; God the second, the Redeemer; and God the third, the witness or Testator" (See Richards' and Little's Compendium, Gems, 289).] Worlds without number have I created, * * * but only an account of this earth, and the inhabitants thereof, give I unto you. For behold, there are many worlds that have passed away by the word of my power. And there are many that now stand, and innumerable are they unto man; but all things are numbered unto me, for they are mine, and I know them. And it came to pass that Moses spake unto the Lord, saying: Be merciful unto thy servant, O God, and tell me concerning this earth, and the inhabitants thereof, and also the heavens, and then thy servant will be content. And the Lord spake unto Moses, saying: The heavens, they are many, and cannot be numbered unto man; but they are numbered unto me, for they are mine. * * * And now, Moses, my son, I will speak unto thee concerning this earth upon which thou standest; and thou shalt write the things which I shall speak. And again the Lord said to Moses: And it came to pass that the Lord spake unto Moses, saying: Behold, I will reveal unto you concerning _this_ heaven, and _this_ earth; write the words which I speak. So far as the Hebrews were concerned, however, they permitted the truth of the one God idea committed to them to degenerate into mere superstition. Through race pride, and vain glory in their guardianship of the name of the one God, they hedged it about with such secrecy and superstition that, under the pretext of not using the name of God in vain, they prohibited its pronounciation except by the High Priest (and he was to pronounce it but once a year, and that on the day of Atonement, when he entered the Holy of Holies); finally they lost the true pronunciation of the name entirely. The historian of the Jews, Josephus, when writing the antiquities of his people for the information of the Gentiles, stated that it was not lawful for him, though a priest, to utter it.[A] It is a singular fact, but abundantly demonstrated in the history alike of individuals and nations, that when the adversary of men's souls fails in keeping the truth from mankind, he seeks to destroy the effect of that truth by converting it into a mere human superstition. The late Erastus Snow, an Elder in the Church of Jesus Christ of Latter-day Saints, used to present this truth by a very effective figure. Addressing himself to a congregation that had been carried into some excesses of superstitious observances, he said: "We will suppose that drawn immediately in front of you is the line of your exact duty. Satan will make every effort to hold you back from that line. When he discovers that it is impossible to hold you back, his next effort will be to push you as far beyond it as possible; and, being forced beyond the line of duty into superstitious observances, is liable to get you into as much difficulty as being held back from toeing it squarely." [Footnote A: Smith's "Dictionary of the Bible" (Hackett Edition), vol. 2, art Jehovah. Also Antiquities of the Jews (Josephus), book 2, chap. 12.] Such was the case with the Jews, with reference to their being made witnesses of the one God idea for our earth. When Lucifer could no longer blind their eyes by the false polytheism of the pagan world, he rushed them over the line of the truth to the other extreme--into the superstitions that have gathered about monotheism, until finally, through such teachers as Aristobulus (150 B. C.) and Philo (contemporary with Messiah), they were brought to accept many of the vagaries of the Grecian pagan philosophy, which, afterwards, as we have seen, were engrafted into the Christian theology. Of God being One in the Generic Sense. There is also another sense in which the "Oneness" of God may be apprehended; and yet be in harmony with the doctrines contended for in this "Rejoinder," and the discourse it defends. I have already stated the doctrines of the Church of Christ respecting the immortality of the _ego_, the intelligence of man; saying that it is self-existent, uncreated, and as eternal as God is; indeed, it is the divine in man, it is part of the Eternal; and now the time has come to say something further in reference to this matter. I find a word on the subject fitly spoken by the late Orson Pratt, in a discourse delivered in 1855, in Salt Lake City. He said: There is one revelation that this people are not generally acquainted with. I think it has never been published, but probably it will be in the Church History. It is given in questions and answers. The first question is, "What is the name of God in the pure language?" The answer says, "Ahman." "What is the name of the Son of God?" Answer, "Son Ahman, the greatest of all the parts of God, excepting Ahman." "What is the name of men?" "Sons Ahman," is the answer. "What is the name of angels in the pure language?" "Anglo-man." The revelation goes on to say that Sons Ahman are the greatest of all the parts of God excepting Son Ahman, and Ahman, and that Anglo-man are the greatest of all the parts of God excepting Sons Ahman, Son Ahman and Ahman, showing that the angels are a little lower than man.[A] What is the conclusion to be drawn from this? It is that these intelligent beings are all parts of God.[B] [Footnote A: It may be thought, at the first reading of this statement, "the angels are a little lower than man," is in conflict with the scripture, "Thou madest him [man] a little lower than the angels" (Heb. 2:7). But I call attention to the marginal rendering of the passage in King James' translation, "Thou madest him _a little while inferior to_ the angels." Without stopping here to consider which is the better translation of the passage, it may be said of the latter that it is in better harmony with the context of the passage as it stands here, in Hebrews, and also in Psalms, than the preferred rendering of it in the regular text; for in both places it says of man, "Thou crownedst him with glory and honor, and didst set him over the works of thy hands: thou hast put all things in subjection under his feet. For in that he put all things in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him." Moreover, we see the same thing is said of Jesus that is said of man: "We see Jesus _who was made a little lower than the angels_, for the suffering of death, crowned with glory and honor" (Heb. 2:9). Surely "made a little lower than the angels," when said of Jesus could be but for "a little while inferior to," etc.; and that only in the matter of "the suffering of death." So, too, with man; he is made "a little while inferior to the angels," after which period he would rise to the dignity of his place, when it would be seen, as said in the text with which this note deals, "the angels are a little lower than man;" that is, of course, when man shall have attained unto his exaltation and glory.] [Footnote B: Journal of Discourses, Vol. 2, p. 342.] This, it will be said, is a bold doctrine; and indeed it is bold. I love it for its boldness, but not so much for that, as for the reason that it is true. It is in harmony with another revelation given through Joseph Smith, wherein it is said: Man was also [as well as Jesus] in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be. * * * For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receive a fullness of joy; and when separated, man cannot receive a fullness of joy. The elements are the tabernacle of God; yea, man is the tabernacle of God, even temples (Doc. and Cov., sec. 93:29-35). Nor is the doctrine less in harmony with the Jewish scriptures: For it became him, for whom are all things and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through suffering. _For both he that sanctifieth and they who are sanctified are all of one; for which cause he is not ashamed to call them brethren._ In this same chapter of Hebrews, Jesus, as well as man, is spoken of as being made "a little while inferior to the angels" (verses 7 and 9 marginal reading); and he is spoken of by the same apostle in another place as being but "the first born among many brethren" (Rom. 8:29). Also in his great discourse in Mars Hill, Paul not only declares that God "hath made of one blood all nations of men"--but he also quoted with approval the Greek poet Aratus[A], where the latter says: "For we are also his [God's] offspring;" and to this the apostle adds: "For as much, then, as we are the offspring of God [hence of the same race and nature], we ought not to think that the Godhead is like unto gold, or silver, or stone, graven by art after man's device" (Acts 17:26-30). The nature of our own being, one might add, in continuation of the apostle's reasoning, should teach those who recognize men as the offspring of God, better than to think of the Godhead as of gold, or silver, or stone, graven by art after man's device, since the nature of the offspring partakes of the nature of the parent; and our own nature teaches us that men are not as stocks and stones, though the latter be graven by art after the devices of men. [Footnote A: He was a poet of Cilicia, of which province Tarsus, Paul's native city, was the capital. He wrote about four hundred years before Paul's time.] Paul might also have quoted the great Hebrew poet: "God standeth in the congregation of the mighty; he judgeth among the Gods. * * * _I have said ye are Gods; and all of you are children of the Most High_" (Ps. 82:1, 6, 7); and though he adds, "But ye shall die like men, and fall like one of the princes," it does not detract from the assertion, "and all of you are children of the Most High;" for Jesus died, even as men die; but he was the Son of God, nevertheless, and he himself a Deity. The matter is clear, then, men and Gods are of the same race; Jesus is the Son of God, and so, too, are all men the offspring of God, and Jesus but the first born of many brethren. Eternal Intelligences are begotten of God, spirits, and hence are sons of God--a dignity that never leaves them. "Beloved," said one of old, "now are we the sons of God, and it doth not yet appear what we shall be; but we know that when he [Christ] shall appear, _we shall be like him_; for we shall see him as he is" (I John 3:2). Here, in the way of anticipating an objection, I shall pause to remark, parenthetically, that I am not unmindful of the array of evidence that may be massed to prove that it is chiefly through adoption, through obedience to the Gospel of Christ, that man in the scripture is spoken of as being a son of God. But this does not weaken the evidence for the fact for which I am contending, _viz_., that man is by nature the son of God. He becomes alienated from his Father and the Father's kingdom through sin, through the transgression of the law of God; hence the need of adoption into the heavenly kingdom, and into sonship with God. But though alienated from God through sin, man is nevertheless by nature the Son of God, and needs but the adoption that awaits him through the gospel of Jesus Christ to cry again in renewed and perfect fellowship, _Abba, Father!_ Return we now from this brief digression. Man being by the very nature of him a son of God, and a participant in the Divine Nature--he is properly a part of God; that is, when God is conceived of in the generic sense, as made up of the whole assemblage of divine Intelligences that exist in all heavens and all earths. Of God, the Spirit of the Gods. From the presence of the Gods goes out the influence and power men sometimes call God, or the Spirit of God; from whose presence David could not flee: If I ascend up into heaven, thou art there: if I make my bed in hell, behold thou art there. If I take the wings of the morning, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right hand shall hold me. Yea the darkness hideth not from thee; but the light shineth as the day; the darkness and the light are both alike to thee (Ps. 139:7-12). This Spirit is that "Something sacred and sublime," which men recognize as moving "wool-shod" behind the worlds; "weighing the stars; weighing the deeds of men."[A] This that Spirit that permeates all space; that makes all presence bright; all motion guides; the Power "unchanged through time's all-devastating flight;" that upholds and sustains all worlds. Hence it is said, in one of the most beautiful of the revelations God has given in this last dispensation: [Footnote A: Edward Markham.] As also he is in the moon, and is the light of the moon, and the power thereof by which it was made, As also the light of the stars, and the power thereof by which they were made. And the earth also, and the power thereof; even the earth upon which you stand. And the light which now shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings; Which light proceedeth forth from the presence of God to fill the immensity of space. The light which is in all things; which giveth light to all things; which is the law by which all things are governed: even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things; * * * The earth rolls upon her wings, and the sun giveth his light by day, and the moon giveth her light by night, and the stars also give their light, as they roll upon their wings in their glory, in the midst of the power of God. * * * Behold, all these are kingdoms, and any man who hath seen any or the least of these, hath seen God moving in his majesty and power (Doc. and Cov., sec. 88:8-13 and 45, 47). This, then, is God, who is not far removed from every one of us; in whom we live, and move, and have our being. This is God immanent in nature. And as we dwell in him, so, too, dwells he in us; and, as man more expands towards divinity, more and more of the divine enters into his being, until he attains unto a fullness of light and truth; of power and glory; until he becomes perfectly one in God, and God in him. This the meaning of the Messiah's prayer, made for all those who become his disciples--"That they all may be one, _as_ thou, Father, art in me, and I in thee: that they also may be one in us" (John 17:21). To the same effect Paul also prayed: For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all Saints what is the breadth, and length, and depth, and height; and to know the love of Christ which passeth knowledge, that ye may be filled with all the fullness of God (Eph. 3:14-19). Then again he said: Let this mind be in you which was also in Jesus Christ: who being in the form of God, thought it not robbery to be equal with God (Philippians 2:5, 6). It is possible for the mind of God to be in man, to will and to do, as seemeth him [God] good. The nature of the Whole clings to the Parts, and they may carry with them the light and truth and glory of the Whole. Moreover, by appointment, any One or Three of the unit Intelligences may become the embodiment and representative of all the power and glory and authority of the sum total of the Divine Intelligences; in which capacity either the One or the Three would no longer stand only in their individual characters as Gods, but they would stand also as the sign and symbol of all that is divine--and would act as and be to all intents and purposes _The One God_. And so in every inhabited world, and in every system of worlds, a God presides. Deity in his own right and person, and by virtue of the essence of him; and also by virtue of his being the sign and symbol of the Collectivity of the Divine Intelligences of the universe. Having access to all the councils of the Gods, each individual Deity becomes a partaker of the collective knowledge, wisdom, honor, power, majesty, and glory of the Body Divine--in a word, the embodiment of the Spirit of the Gods whose influence permeates the universe. This doctrine of Deity teaches a divine government for the world that is in harmony with our modern knowledge of the universe; for, as I have remarked elsewhere in effect:[A] An infinitude of worlds and systems of worlds rising one above another in ever-increasing splendor, in limitless space and eternal duration, have, as a concomitant, an endless line of exalted men to preside over and within them, as Priests, Kings, Patriarchs, Gods! Nor is there confusion, disorder, or strife in their vast dominions; for they all govern upon the same righteous principles that characterize the government of God everywhere. The Gods have attained unto the excellence that Jesus prayed for in behalf of his apostles, and those who might believe on their word, when he said: "Holy Father, keep through thine own name those whom thou hast given me, _that they may be one as we are_." I say the Gods have attained unto the excellence of oneness that Jesus prayed his disciples might possess, and since the Gods have attained unto it, and all govern their worlds and systems of worlds by the same spirit, and by the same principles, there is a unity in their government that makes it one even as they are one. Let worlds and systems of worlds, galaxies of systems and universes, extend as they may throughout limitless space, Joseph Smith has revealed the existence of a divine government which, while characterized by unity, is co-extensive with all these worlds and world-systems. [Footnote A: New Witness for God, pp. 473-5.] Concluding Reflections. The subject enlarges as one enters into it; but I feel that here I may let the matter rest. I do not fear the effect of Mr. Van Der Donckt's criticism of our doctrine of Deity. Placed side by side with the few positive truths which God has so clearly revealed through the great prophet, seer and revelator, in these last days--Joseph Smith--yet to be recognized by the world as one of God's choicest and greatest of prophets--the vagaries of an apostate Christendom will have no attraction for the youth of Israel. It was generous in the Editors of the _Era_, to give place to the really able article of Mr. Van Der Donckt. I am glad they did so, for several reasons: _First_, because it was a courteous and generous act in itself; _second_, it stands out in marked contrast to the treatment accorded us in sectarian religious periodicals; _third_, because it must demonstrate to our youth, that we have no fear of placing our principles where they may be tested by the religious doctrines and philosophies of men; and although the elders of the Church of Christ may not be equal in learning and polemical skill with the champions of other systems, yet we have the truth, and our confidence is that it will hold its own in the conflicts that may beat upon it. We have the truth, I repeat, on this subject; that is, we have the truth so far as God has been pleased to reveal it. All truth respecting God is not yet revealed, even to the Church of Christ; but so much as he has revealed is true. Our feet in the matter have been set in the right path; we have lines of truth placed in our hands, which, if we and our children but follow patiently and with becoming humility, I am sure will lead us into that fullness of truth wherein is no incompleteness, but all is truth--God's truth, and all the truth about God. CHAPTER IV. I. JESUS CHRIST: THE REVELATION OF GOD.[A] [Footnote A: A discourse delivered in the Tabernacle, Ogden, Utah, Tuesday evening, April 22, 1902, under the auspices of the Young Men's Mutual Improvement Association of the Weber Stake of Zion.] _And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent (St. John's Gospel 17:3)._ _And we know that the Son of God is come, and hath given us an understanding, that we may know him that it true, and we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life (I John 5:20)._ It will be taken for granted, I have no doubt, that the primary object in the earth-mission of the Lord Jesus Christ was to redeem mankind, to be the Savior of the world. We have the warrant of scripture for that. It is shadowed forth in the words that God spoke in Eden to the "Serpent," and having in mind the Lord Jesus: And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.[A] [Footnote A: Gen. 3: 15.] Turning to the New Testament, we read: For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved. [A] [Footnote A: St. John 3:16, 17.] I say to be the Savior of the world was the primary purpose of Christ's mission. But there is another purpose spoken of in scripture concerning the mission of the Lord Jesus. To one of the old prophets in Israel it was said: "Behold, a virgin shall conceive, and bear a son; and shall 'call his name Immanuel."[A]--"which," says Matthew in his Gospel, "being interpreted, is God with us."[B] [Footnote A: Isaiah 7:14.] [Footnote B: Matt. 3:23.] In connection with this there is one more scripture to which I desire to call your attention: Great is the mystery of godliness: God was manifest in the flesh, justified in the spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.[A] [Footnote A: I Tim. 3:16.] That this passage has direct reference to the Lord Jesus Christ no one can doubt; for to none but to him does the language apply. Here let me say with reference to the Bible statement that Christ was God "manifest in the flesh," that some scholars hold that the Greek word translated "manifest," in our English Bible, should be rendered "manifested," a stronger word; so that Jesus Christ, if this rendering of the Greek be true, according to the teachings of Paul, was God "manifested" in the flesh. With this brief scriptural introduction to the subject, and with the statement clearly before you that Jesus Christ is God, and, moreover, is God manifested in the flesh, I desire to call your attention to the ideas prevailing in the world respecting Deity at the time of Messiah's advent among men; and this to show you there certainly was a very great necessity for a revelation of God being given; for men knew him not; nor had they by searching been able to find him out. Men were without the knowledge of God, when it pleased God to reveal himself to them through his only begotten Son, Jesus, the Christ. Beliefs in India and Egypt. I first direct your attention to India and Egypt. In these two countries what is commonly called Pantheism prevailed. Now, I know that word represents complex rather than simple ideas to you, and needs a little explanation. Pantheism, speaking in a general way, is of two kinds: First, the Pantheism that sinks all nature into one substance, one essence, and then concludes that that one substance or essence is God. Such Pantheism as this is the purest Monism--that is, the one substance theory; and is spoken of by some of our philosophers as the purest Theism--that is, faith in one God. Indeed, Pantheism, in this aspect of it, is looked upon as a sort of exaggerated Theism; for it regards "God" as the only substance, of which the material universe and man are but ever-changing manifestations. It is the form of Pantheism which identifies mind and matter, the finite and infinite, making them but manifestations of one universal being; but in effect it denies the personality, by which I mean the individuality, of God. This was, and, for matter of that, is now, the general belief of many millions in India. The Pantheism which expands the one substance into all the variety of objects that we see in nature, is the second kind of Pantheism referred to a moment since, and regards those various parts as God, or God expanded into nature. This leads to the grossest kind of idolatry, as it did in Egypt, at the time of which I am speaking. Under this form of Pantheism men worshiped various objects in nature; the sun, moon, stars; in fact, anything and everything that bodied forth to their minds, some quality, or power, or attribute of the Deity. This was the Pantheism of Egypt, and led to the abominable and disgusting idolatry of that land. The Religion of China. Turn your attention now northward from India, and take into account those great masses of our race inhabiting China; and you will find there, according to the statement of Max Muller, A colorless and unpoetical religion; a religion we might almost venture to call monosyllabic, consisting of the worship of a host of single spirits, representing the sky; the sun, storms and lightning, mountains and rivers; one standing by the side of the other without any mutual attraction, without any higher principle to hold them together. In addition to this we likewise meet in China with the worship of ancestral spirits, the spirits of the departed, who are supposed to retain some cognizance of human affairs, and to possess peculiar powers which they exercise for good or evil. This double worship of human and natural spirits constitutes the old and popular religion of China, and it has lived on to the present day, at least in the lower ranks of society, though there towers above it a more elevated range of half religious and half philosophical faith, a belief in two higher Powers, which, in the language of philosophy, may mean Form and Matter, in the language of ethics, Good and Evil, but which in the original language of religion and mythology are represented as Heaven and Earth.[A] [Footnote A: Science of Religion (Muller) pp. 61, 62.] Such was the ancient religion of China; and such, to a very large extent, is the religion of China to this day. It must be remembered that the great Chinese philosopher Confucius did not disturb this ancient religious belief. He did not, in fact, profess to be a teacher of religion at all, but was content if he could but influence men to properly observe human relations. On one occasion he was asked how the "spirits could be served," to which he made answer, "If we are not able to serve men, how can we serve the spirits?" On another occasion he said to his followers, "Respect the gods, and keep them at a distance."[A] [Footnote A: Ibid p. 87.] Religion in Northern Europe. Let us now enter Northern Europe, among the Germanic tribes, and make inquiry as to what conceptions of God they held. Here you find a shadowy, undefined, and not well understood belief in the existence of an all-pervading influence, or spirit; a Supreme Being, to whom the Goths, at least, gave the name of "Alfader," meaning the Father of all; yet, strange to say, they paid him no divine honors, gave him no worship, but contented themselves in worshiping inferior deities, their old war heroes in the main, whom they had apotheosized and who, it must be acknowledged, represented the national qualities of that people at that time. Gods of the Greeks and Romans. Having thus briefly mentioned the faith of the people of north Europe--and I can do no more than this in each instance--I next invite your attention to the ideas about God that obtained among the highly civilized Romans. And, by the way, the Romans accepted, for the most part, the mythology and the religion of the Greeks, so that when we consider the ideas that prevailed among the Romans about God, it must be remembered that we are at the same time considering the views of God that were entertained by the Greeks--a people noted for the subtlety of their intellect, for their powers both of analysis and of synthesis: and for intuition of intellect which made them well nigh prophets, at least of an intellectual, if not of a spiritual order. The Romans for the most part were divided into the two great schools of philosophy, the Epicurean and the Stoic. Some of our young students will be telling me perhaps that I have overlooked the Academics. I do not mention them as a school of philosophy for the reason that, in my judgment, they had no philosophy; they advocated nothing; they were the agnostics of their time--that is, they were people who did not know, and like our modern agnostics, had a strong suspicion that nobody else knew. They represented merely the negative attitude of mind in their times. Still they numbered in their following some of the most considerable men of Rome, Cicero being among the number. By the way, it is through the writings of Cicero--especially through his Tusculan Disputations--that we become best acquainted with the theories of the two chief schools of philosophy I have mentioned. And it is from his writings that I shall here condense what I have to say of the creeds of these schools of philosophy, or at least that part which concerns us here--the part relating to their conceptions of Deity, and first as to the Doctrine of Epicurus. Epicureans. The Epicureans held that there were Gods in existence. They accepted the fact of their existence from the constant and universal opinion of mankind, independent of education, custom or law. "It must necessarily follow," they said, "that this knowledge is implanted in our minds, or, rather, innate in us." Their doctrine was: "That opinion respecting which there is a general agreement in universal nature must infallibly be true; therefore it must be allowed that there are Gods." "Of the form of the Gods, they held that because the human body is more excellent than that of other animals, both in beauty and for convenience, therefore the Gods are in human form. All men are told by nature that none but the human form can be ascribed to the Gods; for under what other image did it ever appear to anyone either sleeping or waking?" Ye these forms of the Gods were not "body," but "something like body;" "nor do they contain blood, but something like blood." "Nor are they to be considered as bodies of any solidity, or reducible to number." "Nor is the nature or power of the Gods to be discerned by the senses, but by the mind." They held, moreover, that the universe arose from chance; that the Gods neither did nor could extend their providential care to human affairs. The duty of worshiping the Gods was based upon the fact of their superiority to man. "The superior and excellent nature of the Gods requires a pious adoration from men, because it is possessed of immortality, and the most exalted felicity; for whatever excels has a right to veneration." Yet "all fear of the power and anger of the Gods should be banished; for we must understand that anger and affection are inconsistent with the nature of a happy and immortal being. These apprehensions being removed, no dread of the superior power remains." On the same principles that the existence of the Gods was allowed, that is, on the pre-notion and universal belief of their existence, it was held that the Gods were happy and immortal, to which the Epicurians added this doctrine: "That which is eternally happy cannot be burdened with any labor itself, nor can it impose any labor on another; nor can it be influenced by resentment or favor; because things which are liable to such feelings must be weak and frail." It was generally held by the opponents of Epicurus that, as a matter of fact, he did not believe in the existence of the Gods at all; but dared not deny their existence for fear of the Athenian law against impiety, and because such denial would render him unpopular. But after becoming acquainted with his views as to the nature of the Gods, one is prepared to accept the criticism of his doctrines which Cicero puts in the mouth of Cotta, in his Tusculan Disputations, viz., "Epicurus has allowed a deity in words but destroyed him in fact." He rendered his Gods as intangible, as useless, as far removed from exciting adoration, or of controlling the universe, as have the orthodox Christian sects their Deity, who is said to be without body, or parts, or passions; which, if such be his nature, leaves him without quality through which he may affect humanity or the universe either for good or evil. The Stoics. I next take up the school of Stoics. The Stoics believed (1) that there were Gods; (2) they undertook to define their character and nature; (3) they held that the universe is governed by them, and (4) that they exercise a superintendency over human affairs. The evidence for the existence of the Gods they saw primarily in the universe itself. "What can be so plain and evident," they argued, "when we behold the heavens, and contemplate the celestial bodies, as the existence of some supreme, divine intelligence by which these things are governed?" "Were it otherwise," they added, "Ennius would not with universal approbation have said, Look up to the refulgent heavens above which all men call unanimously Jove-- * * * Of Gods and men the sire. Of the nature of the Deity they held two things: First of all, that he is an animated though impersonal being; secondly, that there is nothing in all nature superior to him. "I do not see," says one well versed in their doctrines, "what can be more consistent with this idea and pre-conception than to attribute a mind and divinity to the world, the most excellent of all beings." The God of the Stoics is further described as a corporeal being, united to matter by a necessary connection; and, moreover, as subject to fate, so that he can bestow neither rewards nor punishments. That this sect held to the extinction of the soul at death, is allowed by all the learned. The Stoics drew their philosophy mainly from Socrates and Aristotle. Their cosmology was pantheistic, matter and force being the two ultimate principles, and God being the working force of the universe, giving it unity, beauty and adaptation. The Jews. I shall finish this brief review of the prevailing ideas about Deity at the advent of Messiah by reference to the state of belief respecting God among the Jews at this period. I have reserved the consideration of their views upon the subject until the last advisedly, chiefly for the reason that to their ancestors, in very ancient times, a knowledge of the true God was revealed. Their ancestors constituted a nation, a people, peculiarly related to God; chosen by him, it would seem, to stand as his witnesses among the nations of the earth. But at the time of the advent of Jesus Christ, the Jews were in an apostate condition, and ready to reject their God when he should come. Moreover, their leading teachers, especially in the two centuries preceding the coming of the Messiah, were taking every step that their ingenuity could devise for harmonizing the truths which God had made known to them with the more fashionable conceptions of God as entertained by one or the other of the great sects of philosophy among the Romans. The way had been prepared for the achievement of this end, in the first place, by the translation of the Hebrew Scriptures into the Greek language, which version of the Old Testament is usually called the Septuagint, or the LXX. This latter name is given to it because of a tradition that the translation was accomplished by seventy, or about seventy, elders of the Jews. The most generally accepted theory concerning it, however, is that it was a work accomplished at various times between 280 B. C. and 150 B. C. The books of Moses being first translated as early as the time of Ptolemy Philadelphus, 284-246 B. C, while the Prophets and Psalms were translated somewhat later. It is not, however, the time or manner in which the translation was accomplished that we are interested in, but the character of the translation itself; and of this, Alfred Edersheim, in his "Life and Times of Jesus, the Messiah," in the division of his work which treats of the preparation for the Gospel, says of the Septuagint: Putting aside clerical mistakes and misreadings, and making allowance for errors of translation, ignorance, and haste, we note certain outstanding facts as characteristic of the Greek version. It bears evident marks of its origin in Egypt, in its use of Egyptian words and references, and equally evident traces of its Jewish composition. By the side of slavish and false literalism there is great liberty, if not license, in handling the original; gross mistakes occur along with happy renderings of very difficult passages, suggesting the aid of some able scholars. Distinct Jewish elements are undeniably there, which can only be explained by reference to Jewish tradition, although they are much fewer than some critics have supposed. This we can easily understand, since only those traditions would find a place which at the early time were not only received, but in general circulation. The distinctly Grecian elements, however, are at present of chief interest to us. _They consist of allusions to Greek mythological terms, and adaptations of Greek philosophical ideas_. However few, even one well-authenticated instance would lead us to suspect others, and in general give to the version the character of Jewish Hellenising. In the same class we reckon what constitutes the prominent characteristics of the LXX version, which, for want of better terms, we would designate as rationalistic and apologetic. Difficulties--or what seemed such--are removed by the most bold methods, and by free handling of the text; it need scarcely be said, often very unsatisfactorily. More especially, a strenuous effort is made to banish all anthropomorphisms, as inconsistent with their ideas of the Deity.[A] [Footnote A: "Jesus, the Messiah," by Edersheim,vol. I, pp. 27-8, eighth edition. Later the same authority points out the fact that the Septuagint version of the Hebrew scriptures became really the people's Bible to that large Jewish world through which Christianity was afterwards to address itself to mankind. "It was part of the case," he adds, "that this translation should be regarded by the Hellenists as inspired like the original. Otherwise it would have been impossible to make final appeal to the very words of the Greek; still less to find in them a mystical and allegorical meaning."[A] [Footnote A: Ibid, p. 29.] The foundation thus laid for a superstructure of false philosophy there was not wanting builders who were anxious to place a pagan structure upon it. About the middle of the second century B. C., one Aristobulus, a Hellenist Jew of Alexandria, sought to so explain the Hebrew scriptures as "to bring the Peripatetic philosophy out of the law of Moses, and out of the other Prophets." Following is a sample, according to Edersheim, of his allegorizing: "Thus, when we read that God stood, it meant the stable order of the world; that he created the world in six days, the orderly succession of time; the rest of the Sabbath, the preservation of what was created. And in such manner could the whole system of Aristotle be found in the Bible. But how was this to be accounted for? Of course, the Bible had not learned of Aristotle, but he and all other philosophers had learned from the Bible. Thus, according to Aristobulus, Pythagoras, Plato, and all the other sages, had really learned from Moses, and the broken rays found in their writings were united in all their glory in the Torah."[A] [Footnote A: "Jesus, the Messiah," Edersheim, vol. 1, p. 36.] Following Aristobulus in the same kind of philosophy was Philo, the learned Jew of Alexandria, born about the year 20 B. C. He was supposed to be a descendant of Aaron, and belonged to one of the wealthiest and most influential families among the merchants of Egypt; and he is said to have united a large share of Greek learning with Jewish enthusiasm. He followed most worthily in the footsteps of Aristobulus. According to him, the Greek sages had learned their philosophy from Moses, in whom alone was all truth to be found. "Not indeed, in the letter," says Edersheim, "but _under_ the letter of Holy Scripture. If in Numbers 23:19 we read 'God is not a man,' and in Deut. 1:31 that the Lord was 'as a man,' did it not imply on the one hand the revelation of absolute truth by God, and on the other, accommodation to those who were weak? Here then, was the principle of a two-fold interpretation of the Word of God--the literal and the allegorical. * * * To begin with the former: the literal sense must be wholly set aside, when it implies anything unworthy of the Deity--anything unmeaning, impossible, or contrary to reason. Manifestly this canon, if strictly applied, would do away not only with all anthropomorphisms, but cut the knot wherever difficulties seemed insuperable. Again, Philo would find an allegorical, along with the literal, interpretation indicated in the reduplication of a word, and in seemingly superfluous words, particles, or expressions. These could, of course, only bear such a meaning on Philo's assumption of the actual inspiration of the Septuagint version."[A] [Footnote A: When one thinks of the mischief that may arise from such perversions of scripture by the application of Philo's principles of interpretation, we do not marvel that some of the Jews regarded the translation of the Seventy "to have been as great a calamity to Israel as the making of the golden calf."] Edersheim admits, however, that in the Talmudic canon, the interpretation where "any repetition of what had been already stated, would point to something new;" and holds that these are comparatively sober rules of exegesis. "Not so the license," he remarks, "which he [Philo] claimed, of freely altering the punctuation of sentences, and his notion that, if one from among several synonymous words was chosen in a passage, this pointed to some special meaning attaching to it. Even more extravagant was the idea that a word which occurred in the Septuagint might be interpreted according to every shade of meaning which it bore in the Greek, and that even another meaning might be given it by slightly altering the letters." Of Philo's further efforts at harmonizing the revelations of God to the Jews with the teachings of the Greeks, it will only be necessary to read the following quotation from an authority upon such subjects: Philo's doctrine starts from the idea that God is "being" absolutely bare of all quality. All quality in finite beings has limitation, and no limitation can be predicated of God, who is eternal, unchangeable, simple substance, free, self-sufficient. To predicate any quality of God would be to reduce him to the sphere of finite existence. Of him we can only say _that_ he is, not _what_ he is, and such purely negative predictions as to his being appear to Philo * * * the only way of securing his absolute elevation above the world [that is, above and outside of the material universe]. A consistent application of Philo's abstract conception of God would exclude the possibility of any active relation of God to the world, and therefore of religion; for a being absolutely without quality and movement cannot be conceived as actively concerned with the multiplicity of individual things. And so, in fact, Philo does teach that the absolute perfection, purity and loftiness of God would be violated by direct contact with imperfect, impure, and finite things. But the possibility of a connection between God and the world is reached through a distinction which forms the most important point in his theology and cosmology. The proper being of God is distinguished from the infinite multiplicity of divine ideas or forces: God himself is without quality, but he disposes of an infinite variety of divine forces, through _whose_ mediation an active relation of God to the world is brought about. In the details of his teaching as to these mediating entities, Philo is guided partly by Plato and partly by the Stoics; but at the same time he makes use of the concrete religious conceptions of heathenism and Judaism. Following Plato, he first calls them "Ideas," or patterns of all things; they are thoughts of God, yet possess a real existence, and were produced before the creation of the sensible world, of which they are the keys. * * * Philo maintains that the divine forces are identical with the "demons" of the Greeks and the "angels" of the Jews, i. e., servants and messengers of God, by means of which he communicates with the finite world. * * * Philo regards all individual "ideas" as comprehended in one highest and most general "idea" or force--the unity of the individual idea--which he calls the "logos" or "reason" of God, and which is again regarded as operative "reason." The logos, therefore, is the highest mediator between God and man, the world, the first-born son of God, the archangel, who is the vehicle of all revelation, and the high priest who stands before God on behalf of the world. Through whom the world was created.[A] [Footnote A: Professor E. Schurer, of University of Giessen, art. _Philo_ in Encyclo. Brit.] In all this one may see only too plainly the effort to harmonize Jewish theology with Greek philosophy--an effort to be rid of the plain anthropomorphism of the Hebrew scriptures for the incomprehensible "being" of Greek metaphysics. Thus the Jews--the people who had been chosen to be witnesses for God to the world--appeared to have grown weary of the mission given to them. Tired were they of standing in a position where their hands seemed to be raised against all men, and all men's hands against them. They had lost the spirit that had supported their fathers, and hence were searching out these cowardly compromises by which harmony could be shown to exist between the philosophy of the Gentiles and the revelations of God to their fathers. God Revealed to the World in the Person of Jesus Christ. This completes the survey I intended to make of this field. Nowhere have we found a knowledge of the true and living God. Nowhere a teacher who comes with definite knowledge of this subject of all subjects--a subject so closely related to eternal life, that to know God is said in the scriptures to be life eternal; and of course, the corollary naturally follows, viz, not to know God is _not_ to possess eternal life. We can form no other conclusion from the survey we have taken of the world's ideas respecting the existence and nature of God, than that forced upon us--the world stood in sore need of a revelation of God. He whom the Egyptians and Indians sought for in their Pantheism, must be made known. God, whom Confucius would have men respect, but keep at a distance, must draw near. The "Alfader" of the Goths, undefined, incomprehensible to them, must be brought out of the northern darkness into glorious light. The God-idea that prevailed among the Greek philosophers must be brought from the mists of their idle speculations and made to stand before the world, He whom the Jews were seeking to deny and forsake must be revealed again to the children of men. And lo! when the vail falls from the revelation that God gives of himself, what form is that which steps forth from the background of the world's ignorance and mystery? A MAN, as God lives! Jesus of Nazareth--the great Peasant Teacher of Judea. He is God revealed henceforth to the world. They who thought God impersonal, without form, must know him henceforth as a person in the form of man. They who have held him to be without quality, must henceforth know him as possessed of the qualities of Jesus of Nazareth. They who have regarded him as infinitely terrible, must henceforth know him also as infinitely gentle. Those who would hold him at a distance, will now permit him to draw near. This is the world's mystery revealed. This is God manifested in the flesh. This is the Son of God, who comes to reveal the Father, for he is the express image and likeness of that Father's person, and the reflection of that Father's mind. Henceforth when men shall say, Show us the Father, he shall point to himself as the complete revelation of the Father, and say, "He that hath seen me, hath seen the Father also." Henceforth, when men shall dispute about the "being" and "nature" of God, it shall be a perfect answer to uphold Jesus Christ as the complete, perfect revelation and manifestation of God, and through all the ages it shall be so; there shall be no excuse for men saying they know not God, for all may know him, from the least to the greatest, so tangible, so real a revelation has God given of himself in the person and character of Jesus Christ. He lived his life on earth--a life of sorrow and of gentleness, its pathway strewn with actions fraught with mercy, kindness, and love. A man he was, approved of God among men, by miracles, and wonders and signs which God did by him. Being delivered by the determinate counsel and foreknowledge of God, men took and by wicked hands crucified and slew him, but God raised him up, having loosed the pains of death, because it was not possible that he should be holden of it; and exalted him on high at the right hand of God, whence he shall come to judge the quick and the dead.[A] [Footnote A: This synopsis of the Christ's life is in Acts 2.] Mark you, in all this there is not a word about the mysterious, ineffable generation of the Son of God from the Father, together with all the mysteries that men have gathered together in their learned disquisitions about God. No question is raised as to whether Jesus was made out of nothing or begotten by ineffable generation from the substance of the Father. Whether he is consubstantial, that is, of the _same_ substance with the Father, or only of a _similar_ substance. Nor is there any question raised as to whether Jesus was "begotten" before or after time began. All these and a hundred other questions arose after the Christian doctrine of Deity began to come in contact with the Greek and other philosophies. Jesus accepted the existence of God as a settled fact, and proclaimed himself to be the Son of God: offending the Jews, by so doing, for they saw that he made himself equal with God;[A] and being a man, held forth himself to be God.[B] Slow indeed were they to learn the great truth plainly revealed in Jesus Christ, _that God is a perfect man_. Such was Jesus Christ, and he was God manifested in the flesh. "Was," did I say? Nay, "_is_," I should have said; and such will he remain forever; a spirit he is, clothed with an immortal body, a resurrected body of tangible flesh and bones made eternal, and now dwelling in heaven with his Father, of whom he is the express image and likeness; as well now as when he was on earth; and hence the Father also must be a personage of flesh and bones, as tangible as the exalted man, Christ Jesus the Lord. [Footnote A: John 5:18.] [Footnote B: John 10:30-33.] II. EVIDENCE OF CHRIST'S DIVINITY FROM THE SCRIPTURE. It is my desire on this occasion to place in the hands of the Elders of Israel such tangible proofs from the Scriptures concerning Jesus Christ being "God manifested in the flesh," that they will be able hereafter to maintain the doctrine taught upon this subject by the Church; it is my desire to cite you evidence from which our young men may maintain the doctrine that God is an exalted man. For be it known unto you, that plain and from the scriptures indisputable as this doctrine of ours is, there are those who scorn it, who call it blasphemy, and who roundly denounce the Church of Jesus Christ of Latter-day Saints for teaching it. I call your attention then, first of all, to the fact that Jesus Christ is Called God in the Scriptures. The first proof I offer for this statement is from the writings of Isaiah. You remember perhaps my former quotation from Isaiah, wherein that prophet says, "Behold, a virgin shall conceive and bear a son, and shall call his name Immanuel",[A] the interpretation of which name is, according to Matthew, "God with us".[B] So that this man-child, born of a woman, and called "Immanuel," is God; and, moreover, is "God with us"--that is, with men. The same prophet also says: [Footnote A: Isaiah 7:14.] [Footnote B: Matt. 1:23.] For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called Wonderful, Counselor, _The Mighty God, the Everlasting Father, the Prince of Peace_.[A] [Footnote A: Isaiah 9:6.] All concede that this is in plain allusion to Jesus Christ, and the scriptures here directly call Him _The Mighty God_. He is also called God in the testimony of John. Mark this language, for it is a passage around which many ideas center, and to which we shall have occasion to refer several times. In the preface to his Gospel, John says: In the beginning was the Word, and the Word was with God, _and the Word was God_. The same was in the beginning with God. * * * And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father) full of grace and truth. There can be no question but direct reference is here made to the Lord Jesus Christ, as being the "Word;" and the "Word," or Jesus being with the Father in the beginning, and the "Word," or Jesus Christ, also being God. The "Word," then, as used here by John, is one of the titles of Jesus in his pre-existent estate. Why called the "Word" I know not, unless it is that by a "word" we make an expression; and since Jesus Christ was to be the expression of God, the revelation of God to the children of men, he was for that reason called the "Word."[A] [Footnote A: Since the delivery of the above discourse I note the following in a revelation to Joseph Smith: "In the beginning the Word was, for he [Christ] was the Word, even the _Messenger of Salvation_." (Doc. and Cov. Sec. 93.) That is, it appears that Messiah was called the "Word" because He was the "Messenger"--"the Messenger of Salvation."] Jesus Declares Himself to be God--the Son of God: Jesus was crucified on the charge that he was an impostor--that he, being a man, said that "God was his Father, making himself equal with God" (John 5:18). And again: "For a good work we stone thee not, but for blasphemy, and because that thou being a man, makest thyself God" (John 10:33). Again: when accused before Pilate, who declared he could "find no fault in him," the Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God." Moreover, the high priest, in the course of his trial before the Sanhedrim of the Jews, directly said to Jesus, "I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God. Jesus said unto him, Thou hast said: nevertheless, I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven" (Matt 27:63, 64). And finally, when Jesus appeared to the eleven disciples after his resurrection, he said unto them, "All power is given unto me, in heaven and in earth, go ye therefore and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" (Matt. 28:18, 19). A clearer proclamation of his divinity could not be made than in the statement, "all power is given unto me in heaven and in earth," especially when it is followed by placing himself on equal footing with the Father and the Holy Ghost, which he does when he commands his disciples to baptize in the name of the Father, and of the Son, and of the Holy Ghost. Nothing can be added to this, except it be the words of God the Father directly addressed to Jesus, when he says, "Thy throne, O God, is for ever and ever" (Heb. 1:8). Jesus Christ to be Worshiped, hence God. Jesus Christ is to be worshiped by men and angels; and worship is an honor to be paid only to true Deity. The angels of heaven refuse the adoration we call worship. You remember when the Apostle John was on the isle of Patmos, and God sent a heavenly messenger to him, how the Apostle overawed by the brightness of his glory fell upon his face to worship him, and the angel said: "See thou do it not: for I am thy fellow servant, and of thy brethren the prophets, and of them which keep the sayings of this book: Worship God."[A] So you see the angels refuse divine honors. But the scriptures prove that Jesus was especially to be worshiped; hence he must be Deity: [Footnote A: Rev. 19:10.] For unto which of the angels said he at any time, Thou art my son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son. And again, when he bringeth in the First Begotten into the world, he saith, let all the angels of God worship him.[A] [Footnote A: Heb. 1:5, 6.] The same doctrine is taught in the epistle to the Philippians: Wherefore God also hath highly exalted him, and given him a name which is above every name: That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.[A] [Footnote A: Phil. 2:9, 10.] There are other passages to the same effect, but it is perhaps unnecessary for me to turn to each of these since the ones here quoted will be sufficient to establish in your minds the fact contended for. Jesus Christ is the Creator, hence God. Jesus Christ is the Creator. Evidence of this is found in the testimony of John from which I have already quoted. In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him, and without him was not any thing made that was made. In him was life; and the life was the light of men.[A] [Footnote A: John 1:1-4.] Again in the epistle to the Colossians: The Father * * * hath delivered us from the power of darkness, and hath translated us into the kingdom of heaven * * who is the image of the invisible God, the firstborn of every creature. For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones or dominions, or principalities, or powers: all things were created by him, and for him.[A] [Footnote A: Col. 1:12-17.] Again in Hebrews: God, who at sundry times and in divers manners spake in times past unto the fathers--by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds. Now we begin to see the relation of the Father and the Son; for though the "Word" be God, though "Immanuel" is God, that is, "God with us," He does not displace God the Father, but stands in the relationship of a son to him. Under the direction of the Father, he created worlds, and in this manner is the Creator of our earth, and the heavens connected with the earth. And everywhere the scriptures command that men should worship the Creator. In fact the burden of the cry of that angel who is to restore the gospel in the hour of God's judgment is, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven and earth and the seas and the fountains of waters.[A] [Footnote A: Rev. 14:7.] Jesus Christ equal with God the Father, hence God. After the resurrection, Jesus appeared unto his disciples, and said to them, as recorded in the closing chapter of Matthew: All power is given unto me in heaven and in earth. Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you.[A] [Footnote A: Matt. 28:18, 19.] Observe that the Lord Jesus Christ is placed upon a footing of equal dignity with God the Father, and with the Holy Ghost. This brings to mind the scripture of Paul, where he says, speaking of Jesus: Who, being in the form of God, thought it not robbery to be _equal_ with God.[A] [Footnote A: Phil. 2:6.] So also is Christ given equal station with the Father and with the Holy Ghost in the apostolic benediction over and over again. May the grace of the Lord Jesus Christ, the love of God and the communion of the Holy Ghost be with you all. In these several passages we have Jesus Christ, after his resurrection, asserting that all power had been given unto him, both in heaven and in earth; he is placed upon a footing of equal dignity with God the Father in the holy Trinity--in the Grand Triumvirate which constitutes the Presiding Council or Godhead reigning over our heavens and our earth--hence God. I now wish to give you the proof that Jesus Christ is the express image of the Father; the express image of his person, as well as the revelation of the attributes of God. Following that language in Hebrews where Jesus is spoken of as having created worlds under the direction of the Father, it is said: Who being the brightness of his [the Father's] glory, _and the express image of his person_, and upholding all things by the word of his power, when he had by himself purged our sins, sat down at the right hand of the Majesty on high.[A] [Footnote A: Heb. 3:3.] So Paul to the Corinthians: The God of this world hath blinded the minds of those which believe not, lest the light of the glorious Gospel of Christ, _who is the image of God_, should shine unto them.[A] [Footnote A: II Cor. 4:4.] So also, in his letter to the Colossians, when speaking of Christ Paul says: Who is the image of the invisible God, the first born of every creature.[A] [Footnote A: Col. 1:5.] Being "the express image of his person," then the "image of the invisible God," Jesus becomes a revelation of the person of God to the children of men, as well as a revelation of his character and attributes. Again, you have the scriptures saying: For it pleased the Father that in him [Christ Jesus] should all fullness dwell. * * * For in him dwelleth all the fullness of the Godhead bodily.[A] [Footnote A: Col. 1:19, 2:9.] All there is, then, in God, there is in Jesus Christ. All that Jesus Christ is, God is, And Jesus Christ is an immortal man of flesh and bone and spirit, and with his Father and the Holy Spirit will reign eternally in the heavens. III. THE CHARACTER OF GOD REVEALED IN THE LIFE OF JESUS CHRIST. Having proved from the scriptures that Jesus Christ is God, and the revelation of God to man, I come to another branch of my subject. I now wish to show you that Jesus Christ manifested God also in his life; and although I have been addressing you for some time, I am quite sure you yourselves would not be entirely satisfied with the treatise upon this subject, unless I pointed out how God would act under the variety of circumstances in which it is our privilege to behold him placed. The Humility of God. First of all, I call your attention to the deep, the profound humility of God; his great condescension in living among men, as he did, for our instruction; and from that circumstance would draw to your attention the lesson of humility his life teaches. The heights of glory to which Jesus had attained, the power and dignity of his position in the heavenly kingdom, of course, cannot be comprehended by us in our present finite condition, and with our limited knowledge of things. Great and exalted as we might think him to be, you may depend upon it he was exalted infinitely higher than that. Then when you think of one living and moving in the courts of heaven and mingling in the councils of the Gods, consenting to come down to this earth and pass through the conditions that Jesus passed through, do you not marvel at his humility? To be born under such circumstances as would enable wicked man to cast reflection upon his very birth![A] To be born, too, in a stable, and to be cradled in a manger! To grow up a peasant, with a peasant's labor to perform, and a peasant's fare to subsist upon from childhood to manhood--do you not marvel at this great humility, at this great condescension of God? And by his humility, are not men taught humility, as they are taught it by no other circumstance whatsoever! [Footnote A: St. John 8:41.] The Obedience of God. Of his youth, we know but little; but the little we know reveals a shining quality, either for God or man to possess. You must remember, in all our consideration of the life of Messiah, one truth, which comes to us from the scriptures in an incidental way, viz., that "In his humiliation his judgment was taken from him."[A] As the veil is drawn over our minds when our pre-existent spirits come into this world, and we forget the Father and mother of the spirit world, and the positions we occupied there, so, too, with Jesus; in his humiliation his judgment was taken from him; he knew not at first whence he came, nor the dignity of his station in heaven. It was only by degrees that he felt the Spirit working within him and gradually unfolding the sublime idea that he was peculiarly and pre-eminently the Son of God in very deed. When at Jerusalem, about twelve years of age, he began to be conscious of the suggestions of the Spirit within him, and hence allowed the caravan with which he had come from distant Galilee to Judea to start upon the return journey without him, much to the perplexity and sorrow of his supposed father, Joseph, and his mother Mary. They missing him, returned and found him in the temple disputing with the doctors and lawyers. They reprimanded him, as they would reprimand any boy guilty of similar conduct; but when they reproved him, he answered, "Wist ye not that I must be about my Father's business." He began to understand his mission. The spirit promptings were at work in his soul. And while ultimately the spirit was given without measure unto him,[B] it was not so at first, for "He received not of the fullness at the first, but received grace for grace."[C] The child Jesus "grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. * * * And Jesus increased in wisdom and stature, and in favor with God and man."[D] But notwithstanding Jesus, at twelve years of age, and earlier, began to experience the operations of the Spirit calling his soul to his mission, still we are told that he returned with his parents to Galilee, "and was subject unto them." He who had given the law, "Honor thy father and thy mother," in this act exemplified the honor that he entertained for that law, in his practice of it. [Footnote A: Acts 8:33.] [Footnote B: St. John 3:34.] [Footnote C: Doc. and Cov., Sec. 93:12, 13] [Footnote D: Luke 2:40, 52.] We next see him coming to the banks of Jordan, where a prophet of God is baptizing--one of those strange, eccentric men, who lived for the most part in the wilderness, whose food was locusts and wild honey, and whose clothing was the skins of wild animals; and yet through all this eccentricity, through all this oddness of character, shone the divine powers of God in this messenger, and multitudes of people gathered to his preaching by the Jordan, where he baptized them for the remission of their sins. By and by, Jesus comes and demands baptism at this man's hands; and as he enters the water, the prophet stays him, and says, "I have need to be baptized of thee, and comest thou to me?" Already, doubtless, shining, through this "expression of God,"--this Jesus of Nazareth,--the servant of the Lord, in attune, through the spirit of inspiration, with the very God who was approaching him, felt the divinity of his presence, and would fain acknowledge his own inferiority. What was the reply? "Suffer it to be so now: for thus it becometh us to fulfill all righteousness." He who had said that men must be baptized for the remission of sins, though himself sinless, would honor that law by obedience unto it. Thus we learn that God can not only give law, but he can obey law. Indeed, only those who know how to obey law are qualified to make it. The Patience of God Under Temptation. Next we shall see how God, in the person of Jesus Christ, manages himself under temptation. After his baptism, he was driven of the spirit into the wilderness, where he fasted forty days and forty nights. There under the quiet stars, and in the desert, he was consecrating his life to the service of God the Father, and gathering to himself those spiritual forces, and calling up those divine powers, that should carry him through the three years of storm and tempest that must be his in the fulfillment of his mission. When he had reached his greatest point of weakness, when "an hungered," and fainting from his long fast, whom do you suppose came into his presence to tempt him? No other than his arch-enemy; the one with whom he contended in the councils of God before the foundations of this earth were laid, when the great plan of life and salvation was being discussed--Lucifer, in the full pride of his strength and glory came tempting him. I say Lucifer came in the fullness of his strength and glory; for I take it that at this time he had well-nigh reached the pinnacle of his power. We have seen that he had blinded all the races of men respecting God. Truly, he held the nations of the world and their glory within his own hands: and the knowledge of the true God was not had among men. Proudly, therefore, he steps to the side of the weakened God, to propound certain questions to him. In substance, he said, "You have had whisperings of the Spirit that you are Deity, that you are the Son of God. If so, exercise your creative power, turn these stones into bread, and satisfy your hunger. Come, since you are a God, you must needs have creative powers; try it upon these stones and hunger no more." God, in the presence of his arch-enemy, still retained his humility, and answered out of the scriptures: "It is written, Man shall not live by bread alone." After that, Lucifer takes the Christ to the pinnacle of the temple, and tries him upon another side--a side upon which good men are particularly vulnerable, the side of their vanity, that prompts them to believe they are the special favorites of heaven, and that God had given his angels charge concerning them. Christ's tempter said, "If thou be the Son of God, cast thyself down: for it is written, he shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." Again the Son of God answers in humility, and still out of the scriptures: "It is written also, Thou shalt not tempt the Lord thy God." Because God has given you certain promises, you apostles, and prophets, and men of God; because you, by your righteousness, perchance have made yourselves of the elect of God, it is not becoming that you should be putting God constantly upon trial. "Thou shalt not tempt the Lord thy God." Walk your pathway in the light of common sense, and be not puffed up with vanity because there is something special in your relationship with God. Lucifer next approaches Jesus upon the side most vulnerable of all, in quick and mighty spirits--on the side of ambition. I take it that there have been but few strong men who have not felt the desire to rule, to govern; and not always selfishly, either, or for personal ends, but sometimes out of an honest thought that they can do somewhat of good to humanity. Even good men may love power, and may aspire to the righteous exercise of it. It was upon this side that Lucifer sought to break in upon the virtue of Jesus. He unveils the kingdoms of the world; which he holds in his thraldom; he reveals their glory, and the might and majesty to which men may attain, if only they can grasp the sceptre of some great empire. Now, says he, "All these things will I give thee, if thou wilt fall down and worship me." He who has answered in tones so humble up to this point; and has endured the taunts and questionings of his great enemy with becoming modesty and humility, now, evidently, feels stirring within him some of those master powers that may shake the world and send the stars out of their courses, "Get thee hence, Satan," said he, "for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve." The spirit of the Son of God was aroused, it was time for Lucifer's departure, and so he left Jesus, and angels came and ministered unto him. So God deports himself under trial and temptation. How splendid the lesson for man! The Compassion and Impartiality of God. Jesus was possessed of infinite compassion. The incidents that I shall relate to you, in support of this statement, are in quotations that are free, and yet, I think, justified by the spirit of the several occasions. After all, it is the spirit that giveth life; the letter killeth; so let us look at these things in the spirit of them. You see him one day with some of his disciples approaching the little village of Nain, "his raiment dusty and his sandals worn." As they draw near, the gate is opened and a funeral procession marches out. The mother of the young man whose body is being borne by his neighbors to the final resting place, walks feebly and weeping beside the bier, desolate in her loneliness. As Jesus saw that poor woman in the midst of her sorrow, his heart--I pray you think of it, for we are speaking of God when we speak of Jesus Christ, the Creator of heaven and earth--the heart of God, is moved with compassion towards this woman. He stops the bier, takes the dead by the hand, and says, "Young man, I say unto you, Arise." And he arose. Jesus Christ gave this woman back her son. It was an act of beautiful compassion, one of many, which illustrates how tender and sympathetic is the heart of our God! Nor was his ministry confined exclusively to the poor, to the widows, to the lonely. He despised not rulers, nor the rich, because they were rich; but was willing, if only they could put themselves in a position to receive the manifestations of his compassion--he was willing to minister unto them. This is proved in the case of Jairus, one of the rulers of the Jews, and a man of great wealth. You will remember that he came running to the Master with his sorrow--his daughter was lying dangerously ill at home; and such was his faith that if the Master would but speak the word, she would be healed. While yet he spake, one of his servants came running, saying, "Thy daughter is dead: trouble not the Master." But Jesus heeded not the word of the servant. He had heard Jairus' cry of faith, and responsive to that faith-cry, he made his way to the home of the ruler, put out those who were unbelieving, and taking the maid by the hand, gave her back to the gladness of life, into the arms of the joyous father. The faith of that rich man was as great as the faith of any we meet with in all the ministry of the Lord. So, wealth is not necessarily a hindrance to faith. God is as close to the faithful rich as to the faithful poor, and as ready to grant them his mercy, according to their faith. I sometimes think we make a mistake when we would flout those who are rich and put them outside the pale of God's mercy and goodness because of what may be nothing but a prejudice--which in reality may be our envy--of the rich. While on the way to the ruler's house, another incident happened that is very remarkable. A woman in the throng, a long time afflicted with a grievous ailment, said in her heart as she saw him pass, "If I may but touch his garment, I shall be whole." Accordingly she crowded her way forward, dropped upon her knee, clutched the garment, and received the divine power from him which cleansed her body and healed her completely. Jesus, observing that something had happened to him, turned to the apostles and said, "Who touched me?" They replied, "Master, the multitude throng thee and press thee, and sayest thou, Who touched me?" as if that was not to be expected in such a crowd, Ah! said Jesus, but "I perceive that virtue is gone out of me." What was it? Simply that through this poor woman's faith--who supposed herself so far removed from God that she dare--not come into his presence and ask for the blessing she desired, but undertook to obtain it by indirect means--through her faith and touching the garment of the Lord, the healing virtues passed from God to her in such a tangible manner that he felt their departure, just as some of you elders, when administering to one who was full of faith have felt your spiritual strength and life go out from you leaving you weak and almost helpless, but giving healthful life to the afflicted. I speak to men who have experience in these things, and I know that scores of you could bear witness to the truth of this phenomenon. If our lives can but touch the life of God, such is his nature that we shall partake of the virtues that go out from him. What shall I say of lepers that crowded into Messiah's presence, and who, notwithstanding the loathsomeness of their disease, found sympathy and help from contact with him? What of the blind, the lame, the halt? Why, let us not speak of them; for though it is a great thing that their bodies should be healed, and they should go through the community singing the praises of him who had restored them, there are better things to speak of--the healing of men's souls, the purifying of their spirits. God's Treatment of Sinners. Let us ask, rather, how did Jesus Christ--God--deal with sinners? I take one incident that has always appealed very strongly to me, and illustrates the spirit in which Christ deals with sinners; for this God of ours is peculiarly the friend of sinners, not because of their sins, however, but in spite of them; and because of his compassion upon those so unfortunate as to be under the bondage of sin. The over-righteous Pharisees of Christ's time would not for the world come in contact with sinful men, lest they themselves should be polluted. They gathered the robes of their sanctity about them, and considered themselves in such close relation with God that they could afford to despise his poor, unfortunate, sinful children, instead of holding out the hand that would bring them from the kingdom of darkness into the brightness and glory of the kingdom of God. But not so with Jesus Christ. When he was accused by this class of men of mingling with publicans and sinners, his answer to them was, "They that are whole need not a physician; but they that are sick. I came not to call the righteous, but sinners to repentance." As if he had said, you who are righteous and have no need of healing for sin, stand by yourselves; my mission is not to you, but to those who have need of God's help. Such was the spirit of his answer. The incident to which I refer as illustrative of his compassion for sinners, is this: The Jews were always on the alert to entrap the Messiah's feet and bring him into contradiction with the law of Moses. The law of Moses, as first given to Israel, was that if any should be found in adultery they should be stoned to death; but the Rabbis, by nice discriminations of words, practically had rendered that law a dead letter, by reason of which the adulterers in Israel escaped the punishment that God had decreed against them. Therefore, they thought if they could take a person who unquestionably had been guilty of this crime and bring him or her into the presence of Jesus, they would either bring him in conflict with the law of Moses, or with the tradition of the elders, and in either case would have sufficient cause to denounce him before the people. So they found a woman, caught in the act; they dragged her through the streets, and cast her at his feet. "Master," said they, "this woman was taken in adultery, in the very act. Now Moses in the law commanded us, that such should be stoned: but what sayest thou?" He replied, "He that is without sin among you, let him first cast a stone at her." One by one they slunk away, until the woman was left alone with Jesus. When Jesus looked around, and saw none but the woman, he said to her, "Woman, where are thine accusers? hath no man condemned thee?" "No man, Lord," she said. Then Jesus said: "Neither do I condemn thee: go and sin no more." That is how God deals with sinners. It is written that God cannot look upon sin with the least degree of allowance, and that is true, he cannot; but how about the sinner? Why, he may look upon the sinner with infinite compassion. While sin must always be hateful, yet will he help and love the sinner, if he will but go his way and sin no more. Such is our human weakness, and so nearly the level upon which we all move, that there is none of us but will plead mightily for mercy; and, thank God, we shall not plead in vain; for, while our Judge cannot look upon sin with any degree of allowance, his heart goes out in compassion and love to men and he will help them to overcome sin, to fight a good fight, to keep the faith, and at last enable them to win the crown in the kingdom of our God. God's Spirit of Toleration. Jesus, moreover, was tolerant. You will recall the circumstance of his having to go through Samaria, and you remember that the Samaritans hated the Jews, and Jesus was a Jew. Some of his disciples went into a village of Samaria, through which Jesus would have to pass, and sought to make arrangements for the Master to stay over night; but the Samaritans closed their doors against him. They had heard of him; he was a Jew; and in the narrowness of their minds they would not admit the hated Jew into their homes. This very much angered the disciple John, who loved Jesus dearly. He was one of the "sons of thunder," and possessed of a spirit that could love; and being strong in love, as is often the case--I was going to say as is always the case--he was likewise strong in hating. He was the type of man that does both heartily. Hence, he went to the Master and asked him if he might not call down fire from heaven upon those Samaritans for thus rejecting the Master. Jesus replied: "Ye know not what spirit ye are of. The Son of Man came to save, not to destroy." A broadness, a liberality truly glorious. Jesus was properly broad minded--liberal. On one occasion some of the disciples found one casting out devils in the name of Jesus, and they forbade him, because he followed not the Master. When they came into the presence of Jesus, they reported this case and told what they had done. Jesus said, "Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me." Then he gave us the other half of that truth, "He that is not for me is against me," by saying, "For he that is not against us is for us." Thus he corrected the narrow-mindedness of his own apostles. The Severity of God. But notwithstanding all his mercy, his tolerance, his patience and gentleness, there were times when he, who was so infinitely merciful could also be infinitely just; he who was so infinitely compassionate could be infinitely severe. I give you an instance of it. He had struggled long and hard with those hypocrites, the Scribes and Pharisees; and finally the voice of justice and reproof, as it is to be found in God, speaks forth through Jesus Christ, and this is what he said: Woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretense make long prayers: therefore ye shall receive the greater damnation. That is not so gentle, is it? Listen again: Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor! Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold? And, Whosoever, shall swear by the altar, it is nothing; but whosoever sweareth by the gift that is upon it, he is guilty. Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift? * * * Ye blind guides, which strain at a gnat, and swallow a camel. Woe unto you, scribes and Pharisees! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also. Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness. Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, and say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers. Ye serpents, ye generation of vipers, how can ye escape the damnation of hell? And this from that gentle, compassionate man! The voice of God in its severity speaks through these tones, and bids us understand that it must be a terrible thing to fall under the displeasure of God. Think of the infinite difference between that sweet compassion which he has for the penitent sinner, and this severe but just arraignment of those who persist in their sins! A warning to all men to beware of the justice of God, when once it shall be aroused! God Completely Revealed Through Christ. My friends, this Jesus Christ is God manifested in the flesh, proved to be so from the scripture; the character of God is revealed in the wonderful life that Jesus, the Son of God, lived on earth; in it we see God in action; and from it we see the gentleness, the compassion, and also the justice and severity of God. Jesus Christ is God; and he is also man; but I take no stock in those sectarian refinements which try to tell us about the humanity of Jesus being separate from the divinity of Jesus. He himself made no such distinctions. He was divine, spirit and body, and spirit and body was exalted to the throne of his Father, and sits there now with all the powers of the Godhead residing in him bodily, an immortal, glorified, exalted man! The express image and likeness God of the Father; for as the Son is, so is the Father. Yet when we announce to the world that we believe God to be an exalted man, we are told that we are blasphemers. But as long as the throne of Jesus Christ stands sure, so long as his spirit remains in his immortal body of flesh and bones, glorified and everlasting, shall keep his place by the side of the Father, so long will the doctrine that God is an exalted man hold its place against the idle sophistries of the learned world. The doctrine is true. It cannot be enthroned. A truth is a solemn thing. Not the mockery of ages, not the lampooning of the schoolmen, not the derision of the multitude, not the blasphemy of the world, can affect it; it will always remain true. And this doctrine, announced by Joseph Smith to the world, that God is an exalted man, that Jesus Christ is the revelation of God to the world, and that he is just like his Father, and that those who are his brethren may become as he is, when they have walked in his footsteps--that is a doctrine that will stand sure and fast as the throne of God itself. For Jesus Christ was God manifested in the flesh. He was the revelation of God to the world. He was and is and ever will remain an exalted man. He is, and always will remain, God. CHAPTER V. A COLLECTION OF PASSAGES FROM "MORMON" WORKS, SETTING FORTH "MORMON" VIEWS OF DEITY. In this chapter I present a collection of "Mormon" utterances on the subject of Deity, of man, and of his relationship to God. They are selected from discourses and other writings of the Prophet Joseph Smith, from the Book of Mormon, the revelations in the Doctrine and Covenants, the Pearl of Great Price, some of the earlier Church publications, and last of all, I give, by permission, a recent discourse by President Joseph F. Smith. These utterances are arranged in an order, and with the view of establishing the fact that from the beginning of what the world calls "Mormonism," the views contended for in the body of this work, have been the doctrine of the Church. The Father and the Son are Represented as Distinct Persons, and also as Being in the Form of Men, in the First Vision of the Prophet of the New Dispensation. It is well known that while the Prophet Joseph Smith was a lad, but fourteen years of age, he became much exercised on the subject of religion, and very much perplexed in consequence of the division and strife existing among the religious sects, by which he was surrounded. And now his own account as to how he sought wisdom and obtained a very important revelation, in which he learned very important truths, both concerning God and the state of the religious world: In the midst of this war of words and tumult of opinions, I often said to myself: What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: _If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him._ Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible. At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to ask of God, concluding that if he gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture. So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt. It was on the morning of a beautiful clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties, I had never as yet made the attempt to pray vocally. After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me, as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me; and at the very moment when I was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I felt myself delivered from the enemy which held me bound. _When the light rested upon me I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name, and said, pointing to the other: "This is my beloved Son, hear Him!"_ My object in going to enquire of the Lord, was to know, which, of all the sects, was right; that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects, was right--and which I should join. I was answered that I must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of godliness, but denying the power thereof. He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time.[A] [Footnote A: Pearl of Great Price, pp. 83-85. Also History of Church Vol. I, pp. 4-6.] Of the importance of this vision, and the effects growing out of it, I have elsewhere said: First, it is a flat contradiction to the sectarian assumption that revelation had ceased; that God had no further communication to make to man. Second, it reveals the errors into which men had fallen, concerning the personages of the Godhead. It makes it manifest that God is not an incorporeal being without form, or body, or parts; on the contrary he appeared to the Prophet in the form of a man, as he did to the ancient prophets. Thus, after centuries of controversy, the simple truth of the Scriptures, which teach that man was created in the likeness of God--hence God must be the same in form as man--was re-affirmed. Third, it corrected the error of the theologians respecting the oneness of the persons of the Father and the Son. Instead of being one person, as the theologians teach, they are distinct in their personality; and there is a plurality of Gods, for the Father and the Son are two individuals, as much so as any father and son on earth; and the oneness of the Godhead referred to in the scriptures, must have reference to unity of purpose and of will; the mind of one being the mind of the other, and so as to will and other attributes. In other words, the oneness of the Godhead is a moral and spiritual union, not a physical one. The announcement of these truths, coupled with that other truth proclaimed by the Son of God, _viz_: that none of the sects and churches of Christendom were acknowledged as the church or kingdom of God, furnish the elements for a religious revolution that will affect the very foundations of modern Christian theology. In a moment, all the rubbish concerning theology, which had accumulated through all the centuries since the gospel and authority to administer its ordinances had been taken from the earth, was grandly swept aside--the living rocks of truth were made bare upon which the Church of Christ was to be founded--a New Dispensation of the gospel was about to be committed to the earth--God had raised up a witness for himself among the children of men.[A] [Footnote A: New Witnesses for God, vol. I, pp. 173-4.] THE DOCTRINE OF THE GODHEAD ACCORDING TO THE BOOK OF MORMON. The Book of Mormon is not a formal treatise on the subject of theology. It is in the main an abridgment of ancient Nephite and Jaredite records, and recounts the hand-dealings of God with these ancient peoples. The existence of God it takes for granted, and, of course, since its revelations are local, that is, they pertain to this earth and its inhabitants only, it has reference to our Godhead alone. It makes reference, therefore, only to our God, and speaks of him in the singular number--as being one. But notwithstanding this, the three persons of the Godhead are frequently spoken of as being separate and distinct personalities, as the following passages will illustrate. A Nephite prophet, reasoning upon the subject of the resurrection and the restoration that will be brought about in connection therewith, says: But all things shall be restored to their perfect frame, as they are now, or in the body, and shall be brought and be arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one eternal God, to be judged according to their works, whether they be good or whether they be evil.[A] [Footnote A: Alma, 11:44.] Again, the Savior when instructing the Nephites in the manner of baptizing, said: And now behold, these are the words which ye shall say, calling them [those to be baptized] by name; saying: Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. * * * And after this manner shall ye baptize in my name, for behold, verily I say unto you; that the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one. * * * * And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me. * * * * This is my doctrine, and I bear record of it from the Father; and whoso believeth in me, believeth in the Father also, and unto him will the Father bear record of me; for he will visit him with fire, and with the Holy Ghost.[A] [Footnote A: III Nephi, 11:24-27; 32, 35.] Also the Prophet Mormon, speaking of the work of Christ, says: And he hath brought to pass the redemption of the world, whereby he that is found guiltless before him at the judgment day, hath it given unto him to dwell in the presence of God in his kingdom, to sing ceaseless praises with the choirs above, unto the Father and unto the Son, and unto the Holy Ghost, which are one God.[A] [Footnote A: Mormon, 7:7.] Seeing, then, that reference is so frequently made to the members of the Godhead as separate and distinct persons, it is clear that the Book of Mormon is in harmony with the views contended for in the body of this work, as to the plurality of Gods, and the doctrine receives increased emphasis from other passages of the work. The Prophet Alma, for instance, says: He [God] gave commandments unto men, they having first transgressed the first commandments as to things which were temporal, _and becoming as Gods_, knowing good from evil, etc.[A] [Footnote A: Alma, 12:31.] Then again, the Savior when instructing the Nephite apostles, said to them: Ye shall be judges of this people, according to the judgment which I shall give unto you, which shall be just; therefore, what manner of men ought ye to be? Verily I say unto you, _even as I am_. * * * * And ye shall sit down in the Kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fullness of joy; _and ye shall be even as lam, and I am even as the Father; and the Father and I are one_.[A] [Footnote A: III Nephi, 27:27; 28:10.] If the disciples became as Christ, and Christ, we are assured, is as the Father is, then these words of Jesus contemplate that these men will become as God now is, and hence Gods, and hence a plurality of Gods. With reference to the form of God, the Book of Mormon has two very important and very emphatic passages on the subject. The first Nephi, in a great vision given to him of the future, was attended by a spirit who gave him explanations, as the several parts of his vision passed before him. And now Nephi's account: And it came to pass that the Spirit said unto me, Look! and I looked, and beheld a tree; * * * * and the beauty thereof was far beyond, yea, exceeding all beauty, and the whiteness thereof did exceed the whiteness of the driven snow. And it came to pass after I had seen the tree, I said unto the Spirit: I behold thou hast shown unto me the tree which is precious above all. And he said unto me: What desirest thou? And I said unto him: To know the interpretation thereof; _for I spake unto him as a man speaketh; for I beheld that he was in the form of a man; yet, nevertheless, I knew that it was the Spirit of the Lord; and he spake unto me as a man speaketh with another_.[A] [Footnote A: I Nephi, 11:8-11.] The second passage alluded to is found in the book of Ether. The Prophet Moriancumr, the brother of Jared, when about to depart with his colony in barges across the great deep, had prepared certain stones which he prayed the Lord to make luminous, that they might have light in the barges while on their journey. He had approached the Lord with great faith, and expressed full confidence in the power of God to do the thing for which he prayed; and now the Book of Mormon statement of the matter: And it came to pass that when the brother of Jared had said these words, behold the Lord stretched forth his hand and touched the stones, one by one with his finger; and the vail was taken from off the eyes of the brother of Jared, and he saw the finger of the Lord; and it was as the finger of a man, like unto flesh and blood; and the brother of Jared fell down before the Lord, for he was struck with fear. * * * * And the Lord said unto him, arise, why hast thou fallen? And he said unto the Lord, I saw the finger of the Lord, and I feared lest he should smite me; for I knew not that the Lord had flesh and blood. And the Lord said unto him, Because of thy faith thou hast seen that I shall take upon me flesh and blood; and never has man come before me with such exceeding faith as thou hast; for were it not so, you could not have seen my finger. * * * * And when he had said these words, behold, the Lord shewed himself unto, him, and said, Because thou knowest these things, you are redeemed from the fall; therefore you are brought back into my presence; therefore I shew myself unto you. Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Christ. I am the Father and the Son.[A] In me shall all mankind have light, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters. And never have I shewed myself unto, man whom I have created, for never has man believed in me as thou hast. Seest thou that thou art created after mine own image? Yea, even all men were created in the beginning, after mine own image. Behold, this body, which you now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit, will I appear unto my people in the flesh.[B] [Footnote A: This expression made several times in the Book of Mormon, should not confuse the reader. Jesus is spoken of in this passage as both Father and Son for the reason that he received of the fullness of the Father; that is, a fullness of his glory, his power, and dominion, hence Jesus represented God in his completeness--"in him dwelleth all the fullness of the Godhead bodily" (Col. 2:9); hence Deity complete, hence both Father and Son. In another sense also is Jesus the "very eternal Father of heaven and earth:" he is the immediate creator of them: and to the extent that a creator may be regarded as a father, Jesus may be regarded as the very eternal Father of heaven and earth. He is called the Son because he tabernacled in the flesh, and, in his earthly career, received not a fullness of the Godhead at first. See Doctrine and Covenants, Sec. 93. Also Mosiah 15:1-4, and the remarks of President Joseph F. Smith in this chapter.] [Footnote B: Ether 3:6-16.] From this it will be seen that the Book of Mormon is in harmony with the Bible's plain anthropomorphism; as also the one is in harmony with the other in affirming the necessary plurality of Gods. THE DOCTRINES OF THE GODHEAD AND MAN ACCORDING TO THE BOOK OF ABRAHAM. The book of Abraham came into the hands of the Prophet Joseph Smith in the form of Egyptian papyrus, in the summer of 1835. The following winter in his history the Prophet frequently speaks of working upon the translation of this ancient record. The translation was not completed and published, however, until March, 1842, at Nauvoo, when it appeared in the _Times and Seasons_, numbers 9 and 10, Vol. III. In his writings and teachings the Prophet frequently refers to this ancient record with every mark of approval. In the first publication of the work the introductory heading declared it to be "the Book of Abraham, written by his own hand upon papyrus." It will be understood, then, that its doctrines are those of the great prophet-patriarch, Abraham. The book gives an account of the call of Abraham from Ur of the Chaldees and his sojourn and adventures in Egypt. The extracts from it here given deal with the revelations of God to the patriarch concerning the planetary system, pre-existence and nature of man, and the creation of the earth by the Gods--for Abraham throughout his account of creation uses the plural, "the Gods said let there be light;" "the Gods said let us make man in our image," etc., etc., hence it is clear that the doctrine of the plurality of Gods was plainly taught through this sacred scripture in the days of Joseph Smith, for he translated it, and it was published by him in the _Times and Seasons_ while he was the editor of that journal. And now a few extracts from the book itself: And I, Abraham, had the Urim and Thummim, which the Lord my God had given unto me, in Ur of the Chaldees; and I saw the stars, that they were very great, and that one of them was nearest unto the throne of God; and there were many great ones which were near unto it; and the Lord said unto me: These are the governing ones; and the name of the great one is Kolob, because it is near unto me, for I am the Lord thy God: and I have set this one to govern all those which belong to the same order as that upon which thou standest. And the Lord said unto me, by the Urim and Thummim, that Kolob was after the manner of the Lord, according to its times and seasons in the revolutions thereof; that one revolution was a day unto the Lord, after his manner of reckoning, it being one thousand years according to the time appointed unto that whereon thou standest. This is the reckoning of the Lord's time, according to the reckoning of Kolob. * * * * And the Lord said unto me: Now, Abraham, these two facts exist, behold thine eyes see it; it is given unto thee to know the times of reckoning, and the set time, yea, the set time of the earth upon which thou standest, and the set time of the greater light which is set to rule the day, and the set time of the lesser light which is set to rule the night. Now the set time of the lesser light is a longer time as to its reckoning than the reckoning of the time of the earth upon which thou standest. And where these two facts exist, there shall be another fact above them, that is, there shall be another planet whose reckoning of time shall be longer still; and thus there shall be the reckoning of the time of one planet above another, until thou come nigh unto Kolob, which Kolob is after the reckoning of the Lord's time, which Kolob is set nigh unto the throne of God, to govern all those planets which belong to the same order as that upon which thou standest. And it is given unto thee to know the set time of all the stars that are set to give light, until thou come near unto the throne of God. Thus I, Abraham, talked with the Lord face to face, as one man talketh with another; and he told me of the works which his hands had made: and he said unto me: My son, my son, (and his hand was stretched out,) behold I will show you all these. And he put his hand upon mine eyes, and I saw those things which his hand had made, which were many; and they multiplied before mine eyes, and I could not see the end thereof. * * * * And it was in the night time when the Lord spake these words unto me: I will multiply thee, and thy seed after thee, like unto these; and if thou canst count the number of sands, so shall be the number of thy seeds. And the Lord said unto me: Abraham, I show these things unto thee before ye go into Egypt, that ye may declare all these words. If two things exist, and there be one above the other, there shall be greater things above them; therefore Kolob is the greatest of all the Kokaubeam (stars) that thou hast seen, because it is nearest unto me. Now, if there be two things, one above the other, and the moon be above the earth, then it may be that a planet or star may exist above it; * * * as, also, if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning; they existed before, they shall have no end, they shall exist after, for they are gnolaum, or eternal. And the Lord said unto me: These two facts do exist, that there are two spirits, one being more intelligent than the other; there shall be another more intelligent than they; I am the Lord thy God, I am more intelligent than them all. * * * * I dwell in the midst of them all; I now, therefore, have come down unto thee to deliver unto thee the works which my hands have made, wherein my wisdom excelleth them all, for I rule in the heavens above, and in the earth beneath, in all wisdom and prudence, over all the intelligences thine eyes have seen from the beginning; I came down in the beginning in the midst of all the intelligences thou hast seen. Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; and God saw these souls that they were good, and he stood in the midst of them, and he said: These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me: Abraham, thou art one of them; thou wast chosen before thou wast born. And there stood one among them that was like unto God, and he said unto those who were with him: We will go down, for there is space there, and we will take of these materials, and we will make an earth whereupon these may dwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; and they who keep their first estate shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads for ever and ever. And the Lord said: Whom shall I send? And one answered like unto the Son of Man: Here am I, send me. And another answered and said: Here am I, send me. And the Lord said: I will send the first. And the second was angry, and kept not his first estate; and, at that day, many followed after him. And then the Lord said: Let us go down. And they went down at the beginning, and they, that is, the Gods, organized and formed the heavens and the earth. And the earth, after it was formed, was empty and desolate, because they had not formed anything but the earth; and darkness reigned upon the face of the deep, and the Spirit of the Gods was brooding upon the face of the waters. And they (the Gods) said: Let there be light; and there was light. And they (the Gods) comprehended the light, for it was bright; and they divided the light, or caused it to be divided, from the darkness. And the Gods called the light Day, and the darkness they called Night, And it came to pass that from the evening until morning they called night; and from the morning until the evening they called day; and this was the first, or the beginning, of that which they called day and night. And the Gods also said: Let there be an expanse in the midst of the waters, and it shall divide the waters from the waters. And the Gods ordained the expanse, so that it divided the waters which were under the expanse from the waters which were above the expanse; and it was so, even as they ordained. (Pearl of Great Price, pp. 60-67.) And thus the account of creation proceeds throughout the seven periods thereof, and it is always the Gods did this or that until the whole work of creation was prepared for man. THE GODHEAD ACCORDING TO THE DOCTRINE AND COVENANTS. The book of Doctrine and Covenants in the main is a collection of revelations given through the Prophet Joseph Smith. It is not a formal treatise upon theology. This collection of revelations assumes the existence of God, and only incidentally treats of His being and attributes. And since the revelations pertain to our earth, and its heavens, and our God, the singular number is used in speaking of God; and yet in these revelations the persons of the Godhead are spoken of as being distinct from one another in the sense of being separate and distinct individuals, as the following passages illustrate: There is a God in heaven, who is infinite and eternal, from everlasting to everlasting, the same unchangeable God, the framer of heaven and earth, and all things which are in them; and that he created man, male and female, after his own image and his own likeness, created he them and gave unto them commandments that they should love and serve him, the only living and true God, and that he should be the only being whom they should worship. But by the transgression of these holy laws, man became sensual and devilish, and became fallen man. Wherefore the Almighty God gave his Only Begotten Son, as it is written in those scriptures which have been given of him. He suffered temptations but gave no heed unto them; he was crucified, died, and rose again the third day; and ascended into heaven, to sit down on the right hand of the Father, to reign with almighty power according to the will of the Father, that as many as would believe and be baptized in his holy name, and endure in faith to the end, should be saved; not only those who believed after he came in the meridian of time, in the flesh, but all those from the beginning, even as many as were before he came, who believed in the words of the holy prophets, who spake as they were inspired by the gift of the Holy Ghost, who truly testified of him in all things, should have eternal life, as well as those who should come after, who should believe in the gifts and callings of God by the Holy Ghost, which beareth record of the Father, and of the Son; which Father, Son, and Holy Ghost are one God, infinite and eternal, without end. Amen.[A] [Footnote A: Doc. and Cov. Sec. 20:17-28.] So also in section ninety-three the distinction between Father and Son and Holy Spirit is clearly made; and man declared to be of the same race with God. Indeed one may say that the supposed gulf of separation is swept away; that on the one hand the divinity of man is proclaimed, and on the other, the humanity of God. That is, there is identity of race between Gods and men; though man is now in a fallen state, working upward towards God, through the plan of redemption in Christ Jesus: Every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am, and that I am the true light that lighteth every man that cometh into the world; and that I am in the Father, and the Father in me, and the Father and I are one: the Father because he gave me of his fullness, and the Son because I was in the world and made flesh my tabernacle, and dwelt among the sons of men. I was in the world and received of my Father, and the works of him were plainly manifest; and John saw and bore record of the fullness of my glory, and the fullness of John's record is hereafter to be revealed: and he bore record, saying, I saw his glory that he was in the beginning before the world was; therefore in the beginning the Word was, for he was the Word, even the messenger of salvation the light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men. The worlds were made by him; men were made by him: all things were made by him, and through him, and of him. And I, John, bear record that I beheld his glory, as the glory of the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh, and dwelt among us. And I, John, saw that he received not of the fullness at the first, but received grace for grace: and he received not of the fullness at first, but continued from grace to grace, until he received a fullness; and thus he was called the Son of God, because he received not of the fullness at the first. And I, John, bear record, and lo, the heavens were opened, and the Holy Ghost descended upon him in the form of a dove, and sat upon him, and there came a voice out of heaven saying, This is my beloved Son. And I, John, bear record that he received a fullness of the glory of the Father; and he received all power, both in heaven and on earth, and the glory of the Father was with him, for he dwelt in him. * * * And I give unto you these sayings that ye may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his fullness. * * * And now, verily I say unto you, I was in the beginning with the Father, and am the first-born. * * * Ye were also in the beginning with the Father; that which is Spirit, even the Spirit of truth. * * * Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be. All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also, otherwise there is no existence. Behold, here, is the agency of man, and here is the condemnation of man, because that which was from the beginning is plainly manifest unto them, and they receive not the light. And every man whose spirit receiveth not the light is under condemnation, for man is spirit. The elements are eternal, and spirit and element, inseparably connected, receive a fullness of joy; and when separated, man cannot receive a fullness of joy. The elements are the tabernacle of God; yea man is the tabernacle of God, even temples; and whatsoever temple is defiled, God shall destroy that temple.[A] [Footnote A: Doc. and Cov. Sec. 93:1-35.] Again: The Father has a body of flesh and bones as tangible as man's; the Son also: but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us.[A] [Footnote A: Ibid Sec. 130:22.] Since then there is in these revelations, a recognition of the distinction between the persons of the Godhead, it is clear that the doctrine of a plurality of Gods is recognized. It is also incidentally recognized in other passages of the Doctrine and Covenants. In section seventy-six, where a description is given of the blessedness of those who believe and obey the gospel, it is said: They are they who are the church of the first born. They are they into whose hands the Father has given all things. They are they who are Priests and Kings, who have received of his fullness, and of his glory, and are Priests of the Most High, after the order of Melchizedek, which was after the order of Enoch, which was after the order of the Only Begotten Son; wherefore, as it is written, _they are Gods, even the sons of God_--wherefore all things are theirs; whether life or death, or things present, or things to come, all are theirs and they are Christ's and Christ is God's.[A] [Footnote A: Doc. and Cov. Sec. 76:54-59.] The revelation in which the above passage appears was first published in the _Evening and Morning Star_, July, 1832. Again, in a prayer and prophecy written by Joseph Smith while in Liberty prison, March, 1839, in the course of describing the power and glory and blessedness to be revealed in the dispensation of the Fullness of Times, the prophet declares that all things shall be made known-- According to that which was ordained in the midst of _the Council of the Eternal God of all other Gods_, before this world was.[A] [Footnote A: Doc. and Cov. Sec. 121:32.] Again, in speaking of those who fall short of complete obedience to the fullness of the Gospel of Jesus Christ, and describing their limitations the Prophet says: From henceforth they are not Gods, but are angels of God, forever and ever.[A] [Footnote A: Doc. and Cov. Sec. 132:17.] On the other hand he declares that all those who obey the fullness of the gospel-- Shall pass by the angels, _and the Gods_, * * * to their exaltation and glory in all things. * * * _Then shall they be Gods_, because they have no end; therefore shall they be from everlasting to everlasting, because they continue; then shall they be above all, because all things are subject unto them. _Then shall they be Gods_, because they have all power, and the angels are subject unto them.[A] [Footnote A: Doc. and Cov. Sec. 132:19, 20.] Thus the revelations of God to the Church from the earliest times, and now collected in the Doctrine and Covenants, teach that men and Gods are identical in race, and that there is a plurality of Gods. THE "MORMON" DOCTRINE OF DEITY AS SET FORTH IN THE DISCOURSES OF THE PROPHET JOSEPH SMITH AND EARLY CHURCH PUBLICATIONS. From the King Follett Sermon, April 7, 1844.[A] [Footnote A: _Millenial Star_, vol. xxiii, p. 245 _et seq._] It is necessary for us to have an understanding of God himself in the beginning. * * * * There are but a very few beings in the world who understand rightly the character of God. The great majority of mankind do not comprehend anything, either that which is past, or that which is to come, as respects their relationship to God. * * * * If men do not comprehend the character of God, they do not comprehend themselves. * * * * What sort of a being was God in the beginning? Open your ears and hear, all ye ends of the earth. * * * God himself was once as we are now, and is an exalted Man, and sits enthroned in yonder heavens! That is the great secret. If the vail was rent today, and the great God who holds this world in its orbit; and who upholds all worlds and all things by his power, was to make himself visible--I say, if you were to see him today, you would see him like a man in form--like yourselves, in all the person, image, and very form as a man; for Adam was created in the very fashion, image, and likeness of God, and received instructions from, and walked, talked, and conversed with him, as one man talks and communes with another. * * * * It is necessary we should understand the character and being of God, and how he came to be so; for I am going to tell you how God came to be God. We have imagined and supposed that God was God from all eternity. I will refute that idea, and will take away the vail, so that you may see. * * * It is the first principle of the gospel to know for a certainty the character of God, and to know that we may converse with him as one man converses with another, and that he was once a man like us; yea, that God himself, the Father of us all, dwelt on an earth, the same as Jesus Christ himself did. * * * * The scriptures inform us that Jesus said, "As the Father hath power in himself, even so hath the Son power"--to do what? Why, what the Father did. The answer is obvious--in a manner to lay down his body and take it up again. Jesus, what are you going to do? To lay down my life, as my Father did, and take it up again. Do you believe it? If you do not believe it, you do not believe the Bible.[A] * * * * [Footnote A: The argument here made by the Prophet is very much strengthened by the following passage: "The Son can do nothing of himself, but what he seeth the Father do; for what things soever he [the Father] doeth, these also the Son doeth likewise" (St. John 5:19). Here, then, is eternal life: to know the only wise and true God; and you have got to learn how to be Gods yourselves, and to be kings and priests to God, the same as all Gods have done before you--namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings, and to sit in glory, as do those who sit enthroned in everlasting power. * * * * How consoling to the mourners when they are called to part with a husband, wife, father, mother, child or dear relative, to know that although the earthly tabernacle is laid down and dissolved, they shall rise again to dwell in everlasting burnings, in immortal glory, not to sorrow, suffer, or die any more; but they shall be heirs of God and joint heirs with Jesus Christ. What is it? [i. e., to be joint heirs with Jesus Christ]. To inherit the same power, the same glory, and the same exaltation, until you arrive at the station of a God and ascend the throne of eternal power, the same as those who have gone before. What did Jesus do? Why, I do the things I saw my Father do when worlds came rolling into existence. My Father worked out his kingdom with fear and trembling, and I must do the same; and when I get my kingdom, I shall present it to my Father, so that he may obtain kingdom upon kingdom, and it will exalt him in glory. He will then take a higher exaltation, and I will take his place, and thereby become exalted myself. So that Jesus treads in the tracks of his Father, and inherits what God did before; and God is thus glorified and exalted in the salvation and exaltation of all his children. It is plain beyond disputation, and you thus learn some of the first principles of the gospel, about which so much has been said. * * * * When you climb up a ladder, you must begin at the bottom, and ascend step by step, until you arrive at the top; and so it is with the principles of the gospel--you must begin with the first, and go on until you learn all the principles of exaltation. _But it will be a great while after you have passed through the vail before you will have learned them. It is not all to be comprehended in this world: it will be a great work to learn our salvation and exaltation, even beyond the grave._ * * * * I shall comment on the very first Hebrew word in the Bible; I will make a comment on the very first sentence of the history of the creation in the Bible. _Berosheit_: I want to analyze the word. _Baith_--in, by, through, etc. _Rosh_--the head. _Sheit_--grammatical termination. When the inspired man wrote it, he did not put the bath there. A Jew, without any authority, added the word: he thought it too bad to begin to talk about the _head_! It read at first, "The head one of the Gods brought forth the Gods." That is the true meaning of the words. _Baurau_ signifies to bring forth. If you do not believe it, you do not believe the learned man of God. * * * Thus the head God brought forth the Gods in the grand council. * * * The head God called together the Gods, and sat in grand council to bring forth the world. The grand Councilors sat at the head in yonder heavens, and contemplated the creation of the worlds which were created at that time. * * * In the beginning, the head of the Gods called a council of the Gods, and they came together and concocted a plan to create the world and people it. * * * * From the Discourse of June 16, 1844.[A] [Footnote A: _Mill. Star_ Vol. 24, p. 108, _et seq_. The Prophet's text was: "And hath made us kings and priests unto God _and his Father_: to him be glory and dominion forever and ever, Amen." (Revelation of St. John 1:6.) It is altogether correct in the translation. Now, you know that of late some malicious and corrupt men have sprung up and apostatized from the Church of Jesus Christ of Latter-day Saints, and they declare that the Prophet believes in a plurality of Gods; and, lo and behold! we have discovered a very great secret, they cry--"The Prophet says there are many Gods, and this proves that he has fallen." * * * * I will preach on the plurality of Gods. I have selected this text for the express purpose. I wish to declare I have always, and in all congregations when I have preached on the subject of the Deity, it has been the plurality of Gods. It has been preached by the Elders fifteen years. I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the Holy Ghost was a distinct personage and a spirit; and these three constitute three distinct personages and three Gods. If this is in accordance with the New Testament, lo and behold! we have three Gods anyhow, and they are plural; and who can contradict it? The text says--"And hath made us kings and priests unto God _and his Father_." The Apostles have discovered that there were Gods above, for Paul says God was the Father of our Lord Jesus Christ. My object was to preach the Scriptures, and preach the doctrine they contain, there being a God above the Father of our Lord Jesus Christ I am bold to declare. I have taught all the strong doctrines publicly, and always teach stronger doctrines in public than in private. John was one of the men, and the Apostles declare they were made kings and priests unto God the Father of our Lord Jesus Christ. It reads just so in the Revelations. Hence, the doctrine of a plurality of Gods is as prominent in the Bible as any other doctrine. It is all over the face of the Bible. It stands beyond the power of controversy. "A wayfaring man, though a fool, need not err therein." * * * * Paul says there are Gods many, and Lords many, * * but to us there is but one God--that is, _pertaining_ to us; and he is in all and through all. But if Joseph Smith says there are Gods many, and Lords many, they cry:--"Away with him! Crucify him, crucify him!" * * * Paul, if Joseph Smith is a blasphemer, you are. I say there are Gods many, and Lords many, but to us only one; and we are to be in subjection to that one. * * * Some say I do not interpret the Scriptures the same as they do. They say it means the heathen's gods. Paul says there are Gods many, and Lords many; and that makes a plurality of Gods, in spite of the whims of all men. You know, and I testify, that Paul had no allusion to the heathen gods. I have it from God. * * * I have a witness of the Holy Ghost, and a testimony that Paul had no allusion to the heathen gods in the text. I will show from the Hebrew Bible that I am correct, and the first word shows [the existence of] a plurality of Gods. * * * _Berosheit baurau Eloheim ait aushamayeen vehau auraits_, rendered by King James' translators, "In the beginning God created the heavens and the earth." I want to analyze the word _Berosheit_: _Rosh_, the head; _Sheit_, a grammatical termination. The _Baith_ was not originally put there when the inspired man wrote it, but it has been since added by a Jew. _Baurau_ signifies to bring forth; _Eloheim_ is from the word, _Eloi_, God, in the singular number; and by adding the word _heim_, it renders it Gods. It read first--"In the beginning the head of the Gods brought forth the Gods," or, as others have translated it--"The head of the Gods called the Gods together." * * * * The head God organized the heavens and the earth. * * * In the beginning the heads of the Gods organized the heavens and the earth. * * * * If we pursue the Hebrew text further it reads _Berosheit baurau Eloheim ait aushamayeen vehau auraits_.-"The head one of the Gods said, Let us make man in our own image." I once asked a learned Jew if the Hebrew language compels us to render all words ending in heim in the plural, why not render the first, Eloheim, plural? He replied, That is the rule with few exceptions; but in this case it would ruin the Bible. He acknowledged I was right. * * * * In the very beginning the Bible shows there is a plurality of Gods beyond the power of refutation. * * * The word _Eloheim_ ought to be in the plural all the way through--Gods. The head of the Gods appointed one God for us; and when you take a [this] view of the subject, it sets one free to see all the beauty, holiness, and perfection of all the Gods. Many men say there is one God; the Father, the Son, and the Holy Ghost are only one God! I say that is a strange God, three in one, and one in three! It is a curious organization. "Father, I pray not for the world; but I pray for them which thou hast given me." * * * * I want to read the text to you myself--"Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are." I am agreed with the Father and the Father is agreed with me, and we are agreed as one. The Greek shows that it should be _agreed_. "Father, I pray for them which thou hast given me out of the world, and not for these alone, but for them also which shall believe on me through their word, that they may all be agreed, as thou, Father, art agreed with me, and I with thee, that they also may be agreed with us," and all come to dwell in unity, and in all the glory and everlasting burnings of the Gods; and then we shall see as we are seen, and be as our God, and he is as his Father. * * * * I want to reason a little on this subject. I learned it by translating the [Egyptian] papyrus which is now in my house. I learned a testimony concerning Abraham, and he reasoned concerning the God of heaven. "In order to do that," said he, "suppose we have two facts: that supposes another fact may exist--two men on the earth, one wiser than the other, would logically show that another who is wiser than the wisest may exist. Intelligences exist one above another, so that there is no end to them." If Abraham reasoned thus--If Jesus Christ was the Son of God, and John discovered that God, the Father of Jesus Christ, had a Father, you may suppose that _he_ had a Father also. Where was there ever a son without a father? And where was there ever a father without first being a son? Whenever did a tree or anything spring into existence without a progenitor? And everything comes in this way: Paul says that which is earthly is in the likeness of that which is heavenly. Hence, if Jesus had a Father, can we not believe that he [that Father] had a Father also? I despise the idea of being scared to death at such doctrine, for the Bible is full of it. * * * Jesus said that the Father wrought precisely in the same way as his Father had done before him. As the Father had done before, he laid down his life, and took it up the same as his Father had done before [him]. * * * * They found fault with Jesus Christ because he said he was the Son of God, and made himself equal with God. * * * What did Jesus say, "Is it not written in your law, I said, Ye are Gods? If he called them Gods, unto whom the word of God came, and the Scriptures cannot be broken, say ye of him whom the Father has sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God?" It was through him that they drank of the spiritual rock. * * * * Jesus, if they were called Gods unto whom the word of God came, why should it be thought blasphemy that I should say I am the Son of God? * * * * They who obtain a glorious resurrection from the dead are exalted far above principalities, powers, thrones, dominions, and angels, and are expressly declared to be heirs of God and joint heirs with Jesus Christ, all having eternal power. The Scriptures are a mixture of very strange doctrines to the Christian world, who are blindly led by the blind. I will refer to another Scripture. "Now," says God, when he visited Moses in the bush, * * * "Thou shalt be a God unto the children of Israel." God said: "Thou shalt be a God unto Aaron, and he shall be thy spokesman." I believe those Gods that God reveals as Gods, to be sons of God, and all can cry Abba, Father! Sons of God who exalt themselves to be Gods, even from before the foundation of the world, and are the only Gods I have a reverence for. John said he was a king. "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the Prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion forever and ever. Amen." O thou God who art King of kings and Lord of lords, the sectarian world, by their actions, declare--"We cannot believe thee." USE OF THE WORD ELOHIM.[A] BY PROFESSOR W. H. CHAMBERLIN, OF THE BRIGHAM YOUNG COLLEGE, LOGAN, UTAH. [Footnote A: During the progress of the discussion between the Rev. C. Van Der Donckt and myself, as published in the _Improvement Era_, Professor William H. Chamberlin of the Brigham Young College, Logan, Utah, contributed the following brief though valuable paper on the use of the word "Elohim" in the Bible, which by his kind consent I am permitted to publish here.] Two words, _El_, of which _Elim_ was the plural form, and _Eloah_, of which _Elohim_ was the plural, were applied generally to Deity by the Hebrew people. All these forms are found in the other Semitic languages, and are, therefore, very ancient in origin. Under severest discipline the people of Israel were educated in the school of monotheism, in order that God's nature might be revealed to man, and in order that unity might be introduced into the moral life of man. Under this discipline, the people of Israel must have learned to apply the plural form Elohim, which their fathers had used of Deity, in speaking of the one God whom they had been taught to serve. The Hebrew language would allow them to do this, for a few nouns, when used by them in the plural, seemed to magnify the original idea. In such cases the plural form was treated grammatically as singular. An example may be found in Job 40:15, where the plural form behemoth is used to intensify the image of the animal there being described, as is shown by context. In the same verse, the behemoth is referred to by the singular pronoun he. But the use of _Elohim_, in this sense, by the later writers of Israel, is not necessarily opposed to the view that in the earliest documents or writings which the Hebrews possessed, it was applied to a plurality of Gods. The objection to this view has been made that, with the plural form _Elohim_, in Gen. 1, the singular verb is used. Such a use of a singular predicate with a plural subject is, however, common in Hebrew. On page 111 of _Harper's Hebrew Syntax_ we find the following rule covering the case, viz: "When the predicate precedes the subject it may agree with the subject in number or it may assume the _primary form_, viz.: third masculine singular, whatever be the number of the following subject." So the plural form _Elohim_ after a singular verb, the construction found in Gen. i, and elsewhere, is no proof that it is singular in any sense. Similar constructions are found with other words in Gen. i:14, where the singular of the verb _haya_, be, is followed by the plural noun _meoroth_, lights; in Gen. 41:50, where the singular verb _yullodh_, was born, is followed by the plural noun _sheney banim_, two sons; in Job 42:15, where the singular verb _nimtsa_, was found, is followed by the plural noun _nashim_, women. Many similar examples might be given to illustrate the rule. That _Elohim_ was used in the plural sense in Gen. 1, is shown in the 26th verse, where the _Elohim_ in referring to themselves use the plural suffix, _nu_, our, twice; and they also use the plural form of the verb _naaseh_, let us make. Also in Gen. 11:7, where _nerdhah_, let us descend, and _nabhlah_, let us confuse, two verbs in the plural form, proceed from the mouth of God, In Gen 3:5. the plural construct participle, _yodhe_, knowers of, modifies the noun, _Elohim_, which therefore is also plural. It is just possible that this participle is predicated of the subject you, but the participle would then follow the finite verb, giving a very unusual construction for the early Hebrew writers. One such construction is, however, found in Gen. 4:17, "he became (one) building a city." The thought of the possibility of God's having with him great associates was alive even to the time of Isaiah, as is shown in Isaiah 6:8, where Jehovah said, "Whom shall I send, and who will go for _us_?" Jehovah was a personal name applied to the Being who guided Israel, and afterwards lived on the earth as Jesus Christ. (III Nephi, 15:5, Doc. and Cov. sec. 110.) Probably few of the Jews were ever able to distinguish Jehovah from _Elohim_, as it was latterly used, i. e., in the singular sense, and so when late writers wrote down the portion of Genesis where the name of Jehovah began to be used, they placed next to it, for the same purpose for which we now place the marginal reading, the word _Elohim_. So we have in Gen. 2:4; 3:24, and in some other places, the expression _Jehovah Elohim_, translated the Lord God. The words were put together late in Israel's history when _Elohim_ had come to be used in the singular; _Jehovah Elohim_ meant Jehovah, i. e., God. Later the explanatory use of the word _Elohim_ was forgotten, and the two words combined to apply to God. (See page 219 of _Brown's Hebrew Lexicon_, the most authoritative lexicon in English, for the above explanation.) The use of the singular noun _Eloah_ is almost confined to poetry. It is used in Psalm 18 and in Deut. 32. There is ground for saying that the Savior on the cross in crying out to his Father, used the singular form _Eloah_. In combining _Eloah_ with the suffix _i_, meaning my, and expressing the result in Greek the h would be dropped, for there is no letter h in the Greek alphabet. A, which was merely introduced to assist the Hebrew to pronounce the h, would also be dropped. The result would give us _Eloi_, the form given in the basic gospel, in Mark 15:34. (See also Judges 5:5, of the Septuagint). In the year 1830, we find Joseph Smith, in the face of the tradition of the whole world, daring to render the word _Elohim_ in Gen i, _et seq._, in the plural. It is one great evidence of the divinity of the Church of Jesus Christ restored in these last days that its prophet said many things, in the day in which he lived, that a progressive people are beginning to appreciate as true; and so we find learned men sympathizing with the daring position taken above. With reference to Gen. 1:26, and similar passages, we find as one explanation in the lexicon mentioned above, a lexicon based on the work of Gesenius, the great German Hebrew scholar, that God was in consultation with angels. Now, since the term "angel," a term used loosely by the scholars, is made there to mean and refer to superhuman beings sufficiently advanced in intelligence to be included in a consultation with God, we have our prophet's explanation exactly. In conclusion I shall quote the words of the great Biblical scholar, the Rev. A. B. Davidson of Edinburgh, in explanation of the same: "The use of 'us' by the divine speaker (Gen. 1:26, 3:22, 11:17) is strange, but is perhaps due to his consciousness of being surrounded by other beings of a loftier order than men (Is. 5:8)." (See _Hasting's Dictionary of the Bible_, page 205.) OMNIPRESENCE OF GOD.[A] BY ELDER WILLIAM HENRY WHITTALL. [Footnote A: Millennial Star Vol. xxiii No. 19, p. 292.] In comparing the ideas of others with our own upon any subject, with a view of coming to a clear understanding and just conclusion on the points discussed, it is both important and necessary that a clear definition of terms be given and received. Most of the disputes which arise in all classes of society, religious and secular, would be avoided to a great extent, if the disputants clearly understood and attended to each other's terms, and clearly defined their own. Words are frequently used in such different sense--sometimes primary, and sometimes secondary--sometimes literal, and sometimes figurative, that a misconception is often likely to arise, which might be easily prevented, were a plain definition of terms given at the outset. Opposite parties are too apt to place their own constructions on each other's expressions. "_Omnipresence_" as all will admit means _presence everywhere_. Now, strictly speaking, _matter_, in its most extensive and comprehensive sense, is the only thing that can be said to be literally _everywhere_. There are various kinds and degrees of matter; but matter as a whole, and in a general sense, is the only thing that we can conceive of as being everywhere present, and nowhere absent. One reservation, however, must here be made, for the sake of scientific accuracy,--namely, that wherever matter exists and moves, there is of necessity a corresponding or proportionate extent of space wherein to move. There is no such thing, however, in all the creations of God, as what is called _empty_ space. But this fact does not in the least affect our argument; for the motion of matter is merely the displacement of one thing by another--one particle occupying the space which had been previously occupied by another. Thus, if I thrust my hand into a mass of sand, I do not penetrate the grains of sand, (although I do penetrate the sand as a mass,) the hand merely going between, or making its way by displacing the grains with which it comes in contact. No particle of matter can occupy the same identical space as another at the same time; consequently, no _portion_ of matter can in an exclusive and strictly literal sense be omnipresent. The nearest approach to a literal omnipresence, that we can conceive of, is that of the particles of one kind and degree of matter _commingling_ with those of another. The following may serve as a simple illustration: In a homely cup of tea, we find the particles of the tea itself intimately mingling with those of the water; those of the sugar mingling with those of the other two elements; and then, again, there are the particles of caloric or heat everywhere present throughout the whole. Yet no one particle of either water, (itself a compound of gases), or tea, or sugar, or cream, can occupy the same space as any other particle. This simple illustration, however homely and commonplace, may serve as an example, on a small scale, of the nearest idea that can be formed of a literal omnipresence, or presence everywhere. The plainer the simile, the better for ease and clearness of thought. We have now to define what we mean by the term "God." This word, like many others, is frequently used to represent different ideas. We sometimes employ it in reference to Deity as a person. One of the old prophets saw God sitting on a throne. Of course, then, according to this personal sense of the word, God could not have been everywhere present; for he was on a throne. We often read of God as sitting down, standing up, walking about, &c. Now, a person, when sitting down, does not occupy the same space as when standing up. He always occupies the same amount of space, but no more, whatever posture he may place himself in, or however much he may change his relative positions by moving hither and thither. Hence it is utterly impossible for God to be _personally_ omnipresent. But we sometimes speak of God in reference to his attributes of love, wisdom, goodness, influence, power, authority, &c. The next question, then, is, Can he be said to be omnipresent in these respects? Yes, undoubtedly so; but not _literally_. As these are all abstract terms, it is evident that they cannot be used in a strictly literal sense. Love, power, goodness, wisdom, &c., are not things which occupy space. We cannot measure knowledge by the yard, wisdom by the pint, influence by the inch, or power by the gallon. We cannot speak of authority as occupying so many square or cubic feet of space, or describe the height, depth, length, or width of intelligence or faith. These are all abstract terms; and in describing the extent of any attribute of God or man, we are bound to speak figuratively. We thus speak of "infinite power," of "boundless love," of "illimitable wisdom," of "unbounded influence," of "unlimited authority," of "infinite goodness," &c. If we examine such expressions closely, we cannot but see that they are used in a relative and figurative sense, and not in a strictly literal one. We cannot find room for all these things _everywhere_. If one thing occupied all space literally, we certainly could not locate half a dozen everywhere! The absurdity of the thing only proves the fallacy of the idea of literal ubiquity in reference to any attribute, the terms, expressive of which cannot be literalized. But again: We often speak of God in reference to his agents. For example, the Apostle Paul says, "No man taketh this honor unto himself, but he that is called of God, as was Aaron." Moses, who called and ordained Aaron, was God's agent. All the servants of the Lord are called by his agents acting in his name and by his authority. When a man is called and ordained to certain functions of the Priesthood, we say that God called him, and that he is a servant of God. Thus, in a relative sense, God may be and is said to be present where he is personally absent, just as her Majesty the Queen may be said to be present throughout all her dominions by her official and representative agents. She is not literally, but virtually or officially, representatively or vicariously present wherever her regal authority is swayed. It is not actually she who is present, but her agents or authorities, who act in her name in her various principalities and colonies. Again: We often use the term "God" in reference to his _Spirit_, whereby he is said to be omnipresent. But we also frequently use the term "Spirit" in more sense than one. Sometimes we speak of the Holy Spirit or Holy Ghost as a person. The Father, the Son, and the Spirit are three distinct persons,--the first two being personages of tabernacle, and the last a personage of spirit. In this sense the Spirit can be no more spatially extended, and no more omnipresent, than the Father or the Son. If, indeed, either of the three could be personally and substantially present everywhere--that is, filling all space, it would puzzle the astutest intellect to conceive where the other two could be located! The spirit of God, then, or the Holy Ghost, as a personage, cannot be _literally_ omnipresent, although we may (as we often do) speak of him as being present here and there by his influence, authority, and power. But we also frequently speak of the Spirit of God as a divine substance or influence, of power diffused throughout the spiritual and physical universe, giving vitality, activity, and force to the various things around us, according to certain spiritual and natural laws. It is, indeed, the inherent life and soul of all things--the inner and eternal principle of life and being. Whether we speak of "Nature" or of the "God of nature," we mean the same thing, unless, by way of distinction, we connect with the latter expression the idea of personality. In the former sense, God is _everywhere_. President Young, upon this subject, says--"It is the Deity within us that causes increase. * * * He is in every person upon the face of the earth. The elements that every individual is made of and lives in possess the Godhead * * The Deity within us is the great principle that causes us to increase and to grow in grace and truth." It will thus be evident that God is, by his Spirit, in this sense, _omnipresent_. Indeed, we arrive at the conclusion that God (although local in personality) may be said, in various ways and in different senses of the word, to be everywhere present. President Young says--"He is omnipotent, and fills immensity by his agents, by his influence, by his Spirit, and by his ministers." So that, go wheresoever we may, God is there, in some way or other. If we ascend to the heavens above, he is there; if we make the grave our bed, he is there; if we fly to any part of the earth or sea, he is there, and his providence will protect the just. CHAPTER VI. THE PROPHET JOSEPH SMITH'S VIEWS IN RELATION TO MAN AND THE PRIESTHOOD. As in the "Mormon" doctrine of Deity discussed in these pages, man is an important factor, and as his relations to God, and the possibilities that are open to him in the never-ending future are a part of the discussion between the Reverend Mr. Van Der Donckt and myself, the following remarks of the Prophet respecting man and his relations to God, and the relationship of certain leading men to each other, in the several dispensations of the Gospel which have been given, cannot fail to be an interesting and instructive contribution to this chapter. The remarks under division I are taken from a discourse by the Prophet delivered in June, 1839, in answer to some inquiries concerning Priesthood. The Prophet's remarks under division I appear in the _Millennial Star_, vol. xvii, pages 310, 311. Those in division II are from an article on Priesthood prepared by the Prophet, and read by Robert B. Thompson at the general conference of the Church held at Nauvoo, October 5, 1840, and are to be found in the _Millennial Star_, vol xviii, pages 164, 165: I. The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the creation, before the worlds were formed, as in Genesis 1:20, 26, 28. He had dominion given him over every living creature. He is Michael, the Archangel, spoken of in the Scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the Father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven. The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven it is by Adam's authority. Daniel 7 speaks of the Ancient of Days; he means the oldest man, our Father Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given Him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family. The spirit of man is not a created being; it existed from eternity, and will exist to eternity. Anything created cannot be eternal; and earth, water, etc., had their existence in an elementary state, from eternity. Our Savior speaks of children and says, their angels always stand before my Father. The Father called all spirits before him at the creation of man, and organized them. He (Adam) is the head, and was told to multiply. The keys were first given to him, and by him to others. He will have to give an account of his stewardship and they to him. The Priesthood is everlasting. The Savior, Moses, and Elias, gave the keys to Peter, James, and John, on the mount, when He was transfigured before them. The Priesthood is everlasting--without beginning of days or end of years; without father, mother, etc. If there is no change of ordinance, there is no change of Priesthood. Wherever the ordinances of the Gospel are administered, there is the Priesthood. How have we come at the Priesthood in the last days? It came down, in regular succession. Peter, James, and John had it given to them, and they gave it to others. Christ is the great High Priest: Adam next. Paul speaks of the Church coming to an innumerable company of angels--to God, the Judge of all--the spirits of just men made perfect; to Jesus, the Mediator of the new covenant, etc. (Heb. 3:23). I saw Adam in the valley of Adam-ondi-Ahman. He called together his children and blessed them with a patriarchal blessing. The Lord appeared in their midst, and he (Adam) blessed them all, and foretold what should befall them to the latest generation. (See Doc. and Cov., sec. cvii: 53, 56.) This is why Abraham blessed his posterity; he wanted to bring them into the presence of God. They looked for a city, etc. Moses sought to bring the children of Israel into the presence of God, through the power of the Priesthood, but he could not. In the first ages of the world they tried to establish the same thing; and there were Eliases raised up who tried to restore these very glories, but did not obtain them, but they prophesied of a day when this glory would be revealed. Paul spoke of the Dispensation of the Fullness of Times, when God would gather together all things in one, etc.; and those men to whom these keys have been given, will have to be there, and they without us cannot be made perfect. These men are in heaven, but their children are on earth. Their bowels yearn over us. God sends down men for this reason (Matt. 13:41). And the Son of Man shall send forth his angels, etc. All these authoritative characters will come down and join hand in hand in bringing about this work. II. In order to investigate the subject of the Priesthood, so important to this as well as every succeeding generation, I shall proceed to trace the subject, as far as I possibly can, from the Old and New Testaments. There are two Priesthoods spoken of in the Scripture, viz., the Melchizedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchisedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the Priesthood, and the keys of the Kingdom of God in all ages of the world to the latest posterity on the earth, and is the channel through which all knowledge, doctrine, the plan of salvation, and every important matter is revealed from heaven. Its institution was prior to the "foundations of this earth, or the morning stars sang together, or the sons of God shouted for joy," and is the highest and holiest Priesthood, and is after the order of the Son of God, and all other Priesthoods are only parts, ramifications, powers, and blessings belonging to the same, and are held, controlled, and directed by it. It is the channel through which the Almighty commenced revealing his glory at the beginning of the creation of this earth, and through which he has continued to reveal himself to the children of men to the present time, and through which he will make known his purposes to the end of time. Commencing with Adam, who was the first man, who is spoken of in Daniel as being the "Ancient of Days," or, in other words, the first and oldest of all, the great grand progenitor, of whom it is said in another place he is Michael, because he was the first and father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom Christ was first revealed, and through whom Christ has been revealed from heaven, and will continue to be revealed from henceforth. Adam holds the keys of the Dispensation of the Fullness of Times, i. e. the dispensation of all the times, have been and will be revealed through him from the beginning to Christ, and from Christ to the end of all the dispensations that are to be revealed: Ephesians, 1st chap., 9th and 10th verses--"Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: that in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him." Now the purpose in himself in the winding-up scene of the last dispensation is that all things pertaining to that dispensation should be conducted precisely in accordance with the preceding dispensations. And again: God purposed in himself, that there should not be eternal fullness until every dispensation should be fulfilled and gathered together in one, and that all things whatsoever that should be gathered together in one in those dispensations unto the same fullness and eternal glory, should be in Christ Jesus; therefore he set the ordinances to be the same for ever, and set Adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them: Hebrews 1:14--"Are they not all ministering spirits, sent forth to minister to those who shall be heirs of salvation?" These angels are under the direction of Michael or Adam, who acts under the direction of the Lord. From the above quotation we learn that Paul perfectly understood the purposes of God in relation to his connection with man, and that glorious and perfect order which he established in himself, whereby he sent forth power, revelations, and glory. God will not acknowledge that which he has not called, ordained, and chosen. In the beginning God called Adam by his own voice. See Genesis 3rd chap., 9th and 10th verses--"And the Lord called unto Adam, and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid because I was naked, and hid myself." Adam received commandments and instruction from God; this was the order from the beginning. That he received revelations, commandments and ordinances at the beginning is beyond the power of controversy; else, how did they begin to offer sacrifices to God in an acceptable manner? And if they offered sacrifices they must be authorized by ordination. We read in Gen. 4th chap., 4th v., that Abel brought of the firstlings of the flock and the fat thereof, and the Lord had respect to Abel and to his offering. And again: Hebrews 11:4--"By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead, yet speaketh." How doth he yet speak? Why, he magnified the Priesthood which was conferred upon him, and died a righteous man, and therefore has become an angel of God by receiving his body from the dead, holding still the keys of his dispensation; and was sent down from heaven unto Paul to minister consoling words, and to commit unto him a knowledge of the mysteries of Godliness. And if this was not the case, I would ask, how did Paul know so much about Abel, and why should he talk about his speaking after he was dead? Hence, that he spoke after he was dead must be by being sent down out of heaven to administer. This, then, is the nature of the Priesthood; every man holding the presidency of his dispensation, and one man holding the presidency of them all, even Adam; and Adam receiving his presidency and authority from the Lord, but cannot receive a fullness until Christ shall present the Kingdom to the Father, which shall be at the end of the last dispensation. OF ADAM AND HIS RELATION TO THE INHABITANTS OF THE EARTH. _(From the Doctrine and Covenants.)_ In March, 1832, the Lord gave a revelation to the Church commanding them to effect an organization for the betterment of their material condition, that the poor might be better cared for, and all the Saints be more equal in the possession of earthly things, and then adds: That you may come up to the crown prepared for you, and be made rulers over many kingdoms, saith the Lord God, the Holy One of Zion, who hath established the foundations of Adam-ondi-Ahman; who hath appointed Michael your prince, and established his feet, and set him upon high, and given unto him the keys of salvation under the counsel and direction of the Holy One, who is without beginning of days or end of life. Verily, verily, I say unto you, ye are little children, and ye have not as yet understood how great blessings the Father hath in his own hands and prepared for you; and ye cannot bear all things now; nevertheless, be of good cheer, for I will lead you along; the kingdom is yours, and the blessings thereof are yours, and the riches of eternity are yours (Doc. and Gov., sec. 78:15-18). Who the "Michael" here spoken of is, who is "appointed" our "prince," and unto whom the "keys of salvation are given under the counsel and direction of the Holy One," is made very plain afterwards in a revelation given March 28, 1835, from which I quote the following: Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all high priests, with the residue of his posterity who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing. And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael, the Prince, the Archangel. And the Lord administered comfort unto Adam, and said unto him, I have set thee to be at the head--a multitude of nations shall come of thee, and thou art a prince over them for ever. And Adam stood up in the midst of the congregation, and notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation. These things were all written in the Book of Enoch, and are to be testified of in due time (Doc. and Cov., sec. 107:53-57). From this it will appear that the Prophet Joseph Smith understood that Adam would stand at the head of his posterity in this earth; that he would be their Prince and hold the keys of salvation "under the counsel and direction of the Holy One, who is without beginning of days or end of life." Doubtless it was this which led the Prophet to say-after referring to the fact that the Lord said to Moses, "Thou shalt be a god unto the children of Israel," and again, "Thou shalt be a god unto Aaron, and he shall be thy spokesman"--it was these considerations, I repeat, which led the Prophet to say, "I believe those Gods that God reveals as Gods to be sons of God, and all can cry, 'Abba, Father!' sons of God, who exalted themselves to be Gods even before the foundation of the world, and are the only Gods I have a reverence for" (Discourse of June 16, 1844, _Millennial Star_, vol. xxiv, p. 140). THE LIVING GOD.[A] (_From the Times and Seasons._) [Footnote A: The article under this title, is an editorial in the "Times and Seasons," published at Nauvoo, Feb. 15, 1845, presumably written by the late President John Taylor, who, at the time it was written, was both editor and proprietor of the "Times and Seasons."] There is no subject among men, that engrosses so much time and attention, and, at the same time, is so little understood, as the being, knowledge, substance, attributes, and disposition of the living God. In the first place, Christians and believers in Christianity, with a few exceptions, believe in one God; or, perhaps we should say, in their own language, that the Father, Son, and Holy Ghost, _are one God_. But to be obedient unto the truth, we will not thus transgress upon reason, sense and revelation. It will then be necessary to treat the subject of the "Living God," in contradiction to a _dead God_, or, one that has "no body, parts or passions," and, perhaps it may be well enough to say at the outset, that "Mormonism" embraces a plurality of Gods, as the apostle said, there were "Gods many and Lords many." In doing which, we shall not deny the scripture that has been set apart for this world, and allow one God, even Jesus Christ, the very eternal Father of this earth; and, if Paul tells the truth--"by him the worlds were made." It was probably alluded to by Moses, when the children of Israel were working out their salvation, with fear and trembling, in the wilderness, at the time that he spake these words: (Deut. 5:23-26.) "And it came to pass when ye heard the voice out of the midst of the darkness (for the mountain did burn with fire,) that ye came near unto me, even all the heads of your tribes, and your elders. And ye said: Behold, the Lord our God hath showed us his glory, and greatness, and we have heard his voice out of the midst of the fire; we have seen this day that God doth talk with man, and he liveth. Now, therefore, why should we die? For this great fire will consume us. If we hear the voice of the Lord our God any more, then we shall die. For who is there of all flesh, that had heard the voice of the living God speaking out of the midst of the fire, as we have, and lived?" * * * * The first line of Genesis, purely translated from the original, excluding the first _Baith_ (which was added by the Jews,) would read:--_Rosheit_ (the head) _baurau_, (brought forth,) _Eloheim_ (the Gods) _ate_ (with) _hah-shau-mahyiem_ (the heavens) _veh-ate_, (and with) _hauaurates_, (the earth.) In simple English, the Head brought forth the Gods, with the heavens and with the earth. The "Head" must have meant the "living God," or Head God; Christ is our head. The term "Eloheim," plural of Elohah, or ale, is used alike in the first chapter of Genesis, for the creation, and the quotation of Satan. In the second chapter, and fourth verse, we have this remarkable history: "_These are the generations of the heavens and of the earth, when they were brought forth; in the day that the Lord of the Gods made earth and heavens_." The Hebrew reads so. Truly Jesus Christ created the worlds, and is Lord of Lords, and, as the Psalmist said: "Judges among the Gods." Then Moses might have said with propriety, he is the "living God," and, Christ, speaking of the flesh could say: I am the Son of man; and, Peter, enlightened by the Holy Ghost: Thou art the Son of the Living God, meaning our Father in heaven, who is the Father of all spirits, and who, with Jesus Christ, his first begotten son and the Holy Ghost, are one in power, one in dominion, and one in glory, constituting the first presidency of this system, and this eternity. But they are as much three distinct persons as the sun, moon, and earth are three different bodies. Again, the "twelve kingdoms," which are under the above mentioned presidency of the Father, Son, and Holy Ghost, are governed by the same rules, and destined to the same honor (Book Doc. & Cov. p. 135, sec. 13). For "Behold, I will liken these kingdoms unto a man having a field, and he sent forth his servants into the field, to dig in the field; and he said unto the first, go ye and labor in the field, and in the first hour I will come unto you, and ye shall behold the joy of my countenance; and he said unto the second, go ye also into the field, and in the second hour I will visit you with the joy of my countenance; and also unto the third, saying, I will visit you: and unto the fourth, and so on unto the twelfth." Without going into the full investigation of the history and excellency of God, the Father of our Lord Jesus Christ, in this article, let us reflect that Jesus Christ, as Lord of Lords, and King of Kings, must have a noble race in the heavens, or upon the earth, or else he can never be as great in power, dominion, might, and authority, as the scriptures declare. But hear; the mystery is solved. John says (Rev. 14:1,) "And I looked, and lo, a Lamb stood on the mount Zion, and with him an hundred forty and four thousand, having his Father's name written in their foreheads." Their Father's name, bless me! that is GOD! Well done for Mormonism; _one hundred and forty-four thousand Gods_, among the tribes of Israel, and, two living Gods and the Holy Ghost, for this world! Such knowledge is too wonderful for men, unless they possess the spirit of Gods. It unravels the little mysteries, which, like a fog, hides the serene atmosphere of heaven, and looks from world to world; from system to system; from universe to universe, and from eternity to eternity, where, in each and all, there is a presidency of Gods, and Gods many, and Lords many; and, from time to time, or from eternity to eternity, Jesus Christ shall bring in another world, regulated and saved as this will be, when he delivers it up to the Father; and God becomes _all in all_. "And," as John the Revelator says (22:3, 4): "there shall be no more curse: but the throne of God and of the Lamb shall be in it; and his servants shall serve him, and they shall see his face; and his name shall be in their foreheads." "His name in their foreheads," undoubtedly means "_God_" on the front of their crowns; for, when all things are created new, in the celestial kingdom, the servants of God, the innumerable multitude are crowned, and, are perfect men and women in the Lord, one in glory, one in knowledge, and one in image; they are like Christ, and he is like God; then, O, then, they are all "Living Gods," having passed from death unto life, and possess the power of eternal lives! MATERIALITY.[A] (From the "Prophet.") [Footnote A: This article on the nature of God, man, and angels appears in the editorial columns of the "Prophet" for May 24, 1845. The "Prophet" was published in New York and Boston, and at the time of the appearance of this article Elder Parley P. Pratt was the editor, and hence it was doubtless written by him.] God, the Father, is material. Jesus Christ is material. Angels are material. Spirits are material. Men are material. The universe is material. Space is full of materiality. Nothing exists which is not material. The elementary principles of the material universe are eternal; they never originated from nonentity, and they never can be annihilated. Immateriality is but another name for nonentity--it is the negative of all things, and beings--of all existence. There is not one particle of proof to be advanced to establish its existence. It has no way to manifest itself to any intelligence in heaven or on earth. Neither God, angels nor men, could positively conceive of such a substance, being or thing. It possesses no property or power by which to make itself manifest, to any intelligent being in the universe, reason and analogy never scan it, or even conceive of it. Revelation never reveals it, nor do any of our senses witness its existence. It cannot be seen, heard, tasted, or smelled, even by the strongest organs, or of the most acute sensibilities. It is neither liquid or solid, soft or hard,--it can neither extend nor contract. In short, it can exert no influence whatever--it can neither act, nor be acted upon. And even if it does exist, it is of no possible use. It possesses no one desirable property, faculty or use, yet, strange to say, "Immateriality" is the modern Christian's God, his anticipated heaven, his immortal self--his all. O sectarianism! O atheism!! O annihilation!!! Who can perceive the nice shades of difference between the one and the other? They seem alike all but in name. The atheist has no God. The sectarian has a God without body or parts. Who can define the difference? for our part we do not perceive a difference of a single hair; they both claim to be the negative of all things which exist--and both are equally powerless and unknown. The atheist has no after life, or conscious existence beyond the grave. The sectarian has one, but it is immaterial like his God; and without body or parts. Here again both are negative, and both are at the same point. Their faith and hope amount to the same, only they are expressed by different terms. Again, the atheist has no heaven in eternity. The sectarian has one, but it is immaterial in all its proprieties, and is therefore the negative of all riches in substance. Here again they are equal, and arrive at the same point. As we do not envy them the possession of all they claim, we will now leave them in the quiet and undisturbed enjoyment of the same and proceed to examine the portion still left for the "poor Mormons" to enjoy. What is God? He is a material intelligence, possessing both body and parts. He is in the form of man, and is in fact of the same species; and is a model, or standard of perfection to which man is destined to attain: he being the great Father, and head of the whole family. He can go, come, converse, reason, eat, drink, love, hate, rejoice, possess and enjoy. He can also travel space with all the ease and intelligence necessary, for moving from planet to planet, and from system to system. This being cannot occupy two distinct places at once. Therefore, he cannot be (in person) everywhere present. For evidence and illustration of this God, and his personal powers, and attributes, we refer to the scriptures of the Old and New Testament which speak substantially of his body, parts, passions, powers, and of his conversing, walking, eating, drinking, etc.; for instance, his taking dinner with Abraham. What is Jesus Christ? He is the son of God, and is every way like his father, being "the brightness of his father's glory, and the express image of his person." He is material intelligence, with body, parts and passions; possessing immortal flesh and immortal bones. He can and does eat, drink, converse, reason, love, move, go, come, and in short, perform all things even as the Father--possessing the same power and attributes. And he, too, can travel space, and go from world to world, and from system to system, precisely like the Father; but cannot occupy two places at once. What are angels? They are intelligences of the human species. Many of them are offsprings of Adam and Eve. That is they are men, who have, like Enoch or Elijah, been translated; or, like Jesus Christ, been raised from the dead; consequently they possess a material body of flesh and bones, can eat, drink, walk, converse, reason, love, fight, wrestle, sing, or play on musical instruments. They can go or come on foreign missions, in heaven, earth, or hell; and they can travel space, and visit the different worlds, with all the ease and alacrity with which God and Christ do the same, being possessed of similar organizations, powers and attributes in a degree. What are spirits? They are material intelligences, possessing body and parts in the likeness of the temporal body; but not composed of flesh and bones, but of some substance less tangible to our gross senses in our present life; but tangible to those in the same element as themselves. In short they are men in embrio--intelligences waiting to come into the natural world and take upon them flesh and bones, that through birth, death, and the resurrection they may also be perfected in the material organization. Such was Jesus Christ, and such were we before we came into this world, and such we will be again, in the intervening space between death and the resurrection. What are men? They are offspring of God, the Father, and brothers of Jesus Christ. They were once intelligent spirits in the presence of God, and were with him before the earth was formed. They are now in disguise as it were, in order to pass through the several changes, and the experience necessary to constitute them perfect beings. They are capable of receiving intelligence and exaltation to such a degree, as to be raised from the dead with a body like that of Jesus Christ's, and to possess immortal flesh and bones, in which they will eat, drink, converse, reason, love, walk, sing, play on musical instruments, go on missions from planet to planet, or from system to system: being Gods, or sons of God, endowed with the same powers, attributes, and capacities that their heavenly Father and Jesus Christ possess. What are all these beings taken together, or summed up under one head? They are one great family, all of the same species, all related to each other, all bound together by kindred ties, interests sympathies, and affections. In short they are all Gods; or rather, men are the offspring or children of the Gods, and destined to advance by degrees, and to make their way by a progressive series of changes, till they become like their Father in heaven, and like Jesus Christ their elder brother. Thus perfected, the whole family will possess the material universe, that is, the earth, and all other planets, and worlds, as "an inheritance incorruptible undefiled and that fadeth not away." They will also continue to organize, people, redeem, and perfect other systems which are now in the womb of chaos, and thus go on increasing their several dominions, till the weakest child of God which now exists upon the earth will possess more dominion, more property, more subjects, and more power and glory than is possessed by Jesus Christ or by his Father; while at the same time Jesus Christ and his Father, will have their dominion, kingdoms, and subjects increased in proportion. Such are the riches, glories, blessings, honors, thrones, dominions, principalities, and powers, held out by the system of materialism. Such the wealth, the dignity, the nobility, the titles and honors to which "Mormons" aspire. Such the promises of him whose word can never fail. With these hopes and prospects before us, we say to the Christian world, who hold to immateriality, that they are welcome to their God--their life--their heaven, and their all. They claim nothing but that which we throw away, and we claim nothing but that which they throw away. Therefore, there is no ground for quarrel, or contention between us. CHAPTER VII. DISCOURSES ON DEITY AND MAN.[A] [Footnote A: In these discourses, it will be observed that in speaking of man reference is made only to the pre-existence of his spirit, and his being "begotten" a spirit by the heavenly Father; no reference is made to the eternal intelligence of man, the "ego" that was not created or made, "neither indeed can be," as set forth at pages 99 to 102. The brethren in these discourses are not dealing with that phase of the subject; their purpose is met by referring merely to the pre-existence of the spirits of men. This remark also opens a way for a word which really should have been spoken when explaining our views in relation to the immortality of man, at pages 99 to 102. I mean the distinction that exists between "generation" and "creation;" between a being "begotten," and a thing "created," or "made." And here, somewhat to my surprise, I may quote with approval one of the very eminent "Christian Fathers." "Let it be repeated," he remarks, "that a created thing is external to the nature of the being who creates; but a generation is the proper offspring of the nature" [of him who begets it]. And this Athanasius, the "Christian Father" referred to, puts forth in explaining how the Son of God is consubstantial, i. e., of the same substance, or essence, with the Father, And he remarks further, by way of illustration: "It were madness to say that a house is co-essential or con-substantial with the builder: or a ship with the shipwright; but it is proper to say, that every son is co-essential or consubstantial with his father." (The foregoing extracts from Athanasius are quoted by Shedd, History Christian Doctrine, Vol. I, p. 322.) I call attention to this distinction that when in our literature we say "God created the spirits of men," it is understood that they were "begotten," We mean "generation," not "creation." Intelligences, which are eternal, uncreated, self-existing beings, are begotten spirits, and these afterwards begotten men. When intelligences are "begotten" spirits they are of the nature of him who begets them--sons of God, and con-substantial with their Father.] I. PRESIDENT BRIGHAM YOUNG.[A] _To Know God is Eternal Life._ [Footnote A: This discourse was delivered in the Tabernacle, Salt Lake City, February 8, 1857. _Journal of Discourses_, Vol. IV, pp. 215 _et seq_.] It is one of the first principles of the doctrine of salvation to become acquainted with our Father and our God. The Scriptures teach that this is eternal life, to "know thee, the only true God, and Jesus Christ whom thou hast sent;" this is as much as to say that no man can enjoy or be prepared for eternal life without that knowledge. You hear a great deal of preaching upon this subject; and when people repent of their sins, they will get together, and pray and exhort each other, and try to get the spirit of revelation, try to have God their Father revealed to them, that they may know him and become acquainted with him. There are some plain, simple facts that I wish to tell you, and I have but one desire in this, which is, that you should have understanding to receive them, to treasure them up in your hearts, to contemplate upon these facts, for they are simple facts, based upon natural principles; there is no mystery about them when once understood. I want to tell you, each and every one of you, that you are well acquainted with God our heavenly Father, or the great Eloheim. You are all well acquainted with him, for there is not a soul of you but what has lived in his house and dwelt with him year after year; and yet you are seeking to become acquainted with him, when the fact is, you have merely forgotten what you did know. I told you a little last Sabbath about forgetting things. There is not a person here today but what is a son or a daughter of that Being. In the spirit world their spirits were first begotten and brought forth, and they lived there with their parents for ages before they came here. This, perhaps, is hard for many to believe, but it is the greatest nonsense in the world not to believe it. If you do not believe it, cease to call him "Father;" and when you pray, pray to some other character. It would be inconsistent in you to disbelieve what I think you know, and then to go home and ask the Father to do so and so for you. The Scriptures which we believe have taught us from the beginning to call him our Father, and we have been taught to pray to him as our Father, in the name of our eldest brother whom we call Jesus Christ, the Savior of the world; and that Savior, while here on earth, was so explicit on this point, that he taught his disciples to call no man on earth father, for we have one which is in heaven. He is the Savior, because it is his right to redeem the remainder of the family pertaining to the flesh on this earth; if any of you do not believe this, tell us how and what we should believe. If I am not telling you the truth, please to tell me the truth on this subject, and let me know more than I do know. If it is hard for you to believe, if you wish to be Latter-day Saints, admit the fact, as I state it, and do not contend against it. Try to believe it, because you will never become acquainted with our Father, never enjoy the blessings of his Spirit, never be prepared to enter into his presence, until you most assuredly believe it; therefore you had better try to believe this great mystery about God. I do not marvel that the world is clad in mystery, to them he is an unknown God; they cannot tell where he dwells nor how he lives, nor what kind of a being he is in appearance or character. They want to become acquainted with his character and attributes, but they know nothing of them. This is in consequence of the apostasy that is now in the world. They have departed from the knowledge of God, transgressed his laws, changed his ordinances, and broken the everlasting covenant, so that the whole earth is defiled under the inhabitants thereof. Consequently it is no mystery to us that the world knoweth not God, but it would be a mystery to me, with what I now know, to say that we cannot know anything of him. We are his children. To bring the truth of this matter close before you, I will instance your fathers who made the first permanent settlement in New England. There are a good many in this congregation whose fathers landed upon Plymouth Rock in the year 1620. Those fathers began to spread abroad; they had children, those children had children, and their children had children, and here are we their children. I am one of them, and many of this congregation belong to that class. Now ask yourselves this simple question upon natural principles, has the species altered? Were not the people who landed at Plymouth Rock the same species with us? Were they not organized as we are? Were not their countenances similar to ours? Did they not converse, have knowledge, read books? Were there not mechanics among them, and did they not understand agriculture, etc., as we do? Yes, every person admits this. Now follow our fathers further back and take those who first came to the island of Great Britain, were they the same species of beings as those who came to America? Yes, all acknowledge this; this is upon natural principles. Thus you may continue and trace the human family back to Adam and Eve, and ask, "are we of the same species with Adam and Eve?" Yes, every person acknowledges this; this comes within the scope of our understanding. But when we arrive at that point, a vail is dropt, and our knowledge is cut off. Were it not so, you could trace back your history to the Father of our spirits in the eternal world. He is a being of the same species as ourselves: he lives as we do, except the difference that we are earthly, and he is heavenly. He has been earthly, and is of precisely the same species of being that we are. Whether Adam is the personage that we should consider our heavenly Father, or not, is considerable of a mystery to a good many. I do not care for one moment how that is; it is no matter whether we are to consider him our God, or whether his Father, or his Grandfather, for in either case we are of one species--of one family--and Jesus Christ is also of our species. You may hear the divines of the day extol the character of the Savior, undertake to exhibit his true character before the people, and give an account of his origin. Now to the facts in the case; all the difference between Jesus Christ and any other man that ever lived on the earth, from the days of Adam until now, is simply this, the Father, after he had once been in the flesh, and lived as we live, obtained his exaltation, attained to thrones, gained the ascendancy over principalities and powers, and had the knowledge and power to create--to bring forth and organize the elements upon natural principles. This he did after his ascension, or his glory, or his eternity, and was actually classed with the Gods, with the beings who create, with those who have kept the celestial law while in the flesh, and again obtained their bodies. Then he was prepared to commence the work of creation, as the Scriptures teach. It is all here in the Bible; I am not telling you a word but what is contained in that book. Things were first created spiritually; the Father actually begat the spirits, and they were brought forth and lived with him. Then he commenced the work of creating earthly tabernacles, precisely as he had been created in this flesh himself, by partaking of the coarse material that was organized and composed this earth, until his system was charged with it, consequently the tabernacles of his children were organized from the coarse materials of this earth. When the time came that his first-born, the Savior, should come into the world and take a tabernacle, the Father came himself and favored that spirit with a tabernacle instead of letting any other man do it. The Savior was begotten by the Father of his spirit, by the same Being who is the Father of our spirits, and that is all the organic difference between Jesus Christ and you and me. And the difference there is between our Father and us consists in that he has gained his exaltation, and has obtained eternal lives. The principle of eternal lives is an eternal existence, eternal duration, eternal exaltation. Endless are his kingdoms, endless his thrones and his dominions, and endless are His posterity; they never will cease to multiply from this time henceforth and forever. To you who are prepared to enter into the presence of the Father and the Son, what I am now telling will eventually be no more strange than are the feelings of a person who returns to his father's house, brethren, and sisters, and enjoys the society of his old associates, after an absence of several years upon some distant island. Upon returning he would be happy to see his father, his relatives and friends. So also if we keep the celestial law when our spirits go to God who gave them, we shall find that we are acquainted there and distinctly realize that we know all about that world. Tell me that you do not know anything about God! I will tell you one thing, it would better become you to lay your hands upon your mouths and them in the dust, and cry, "unclean, unclean." Whether you receive these things or not, I tell you them in simplicity. I lay them before you like a child, because they are perfectly simple. If you see and understand these things, it will be by the Spirit of God; you will receive them by no other spirit. No matter whether they are told to you like the thunderings of the Almighty, or by simple conversation; if you enjoy the Spirit of the Lord, it will tell you whether they are right or not. I am acquainted with my Father. I am as confident that I understand in part, see in part, and know and am acquainted with him in part, as I am that I was acquainted with my earthly father who died in Quincy, Illinois, after we were driven from Missouri. My recollection is better with regard to my earthly father than it is in regard to my heavenly Father; but as to knowing of what species he is, and how he is organized, and with regard to his existence, I understand it in part as well as I understand the organization and existence of my earthly father. That is my opinion about it, and my opinion to me is just as good as yours is to you; and if you are of the same opinion you will be satisfied as I am. I know my heavenly Father and Jesus Christ whom he has sent, and this is eternal life. And if we will do as we have been told this morning, if you will enter into the spirit of your calling, into the principle of securing to yourselves eternal lives, eternal existence, eternal exaltation, it will be well with you. II. ELDER ORSON PRATT.[A] _Salvation Tangible--Personality and Character of God--Jesus our Elder Brother--Transformation of the Earth--Its Final Destiny._ [Footnote A: This discourse was delivered in the Tabernacle, Salt Lake City, Nov. 12, 1876.] As a people the Latter-day Saints have passed through many scenes trying and afflicting to their natures, and they have endured them because of the anxiety of their hearts to obtain salvation. People who are sincere will manifest their sincerity in undergoing great tribulation, if necessary, for the sake of being saved. This mortal life is of small consideration, compared with eternal salvation in the kingdom of the Father. There is nothing pertaining to the things of this present life that is worthy of being named, in contrast with the riches of eternal life. Jesus, in speaking upon this subject when he was on the earth, asks this question: "For what is man profited, if he gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" There is nothing so precious, nothing of so great importance, as that of securing in this life, the salvation of our souls in the world to come. Far better is it if we can gain salvation by passing through various scenes of affliction and persecution in this world, than to give way to its pleasures and vanities, which can only be enjoyed for a season, and afterwards lose that eternal reward which God has in store for the righteous. It is true we look upon our future reward in quite a different light from the religious world generally. We look for something tangible, something we can form some degree of rational conception of, having a resemblance in some measure to the present life. But how very imaginary are the ideas of the religious world! I do not now refer to the heathen world, but to the enlightened Christian nations, the two hundred million of Christians now existing on the earth. If you ask these people about the future state of man, some will give you one idea and some another, all more or less, perhaps, differing from each other, but in the main they all agree, namely, that it is a state entirely spiritual, that is, unconnected with anything tangible like this present life, an existence which cannot be conceived of by mortals. You may think I am misrepresenting our Christian friends. I will therefore say that for many years now I have been engaged, more or less, in the study of religion, and have therefore read quite extensively the ideas of the religious world. I have not accepted the ideas of a few individuals belonging to the various sects, but I have appealed to their standard writings, their articles of faith, which are adopted by the various religious bodies and known as their creeds. For instance, in the articles of faith of a great many of the religious sects, an idea like this is set forth--that there is a Being who is entirely spiritual, called God, and that Being is described as consisting of three persons, and these three persons are without body, without parts, without passions. Such is the God that is worshiped by the Methodists--a people whom I highly respect, and whose meetings I attended in my early youth more than those of any other religious denomination. The three persons that compose this one God are the Father, the Son, and the Holy Ghost, all of whom are said to be without bodies or passions; and in connection with this, one of the cardinal doctrines of their faith, they tell us that one of this holy Trinity, namely Jesus, was crucified, dead and buried, and that on the third day he arose again from the dead and ascended into heaven. When I was a boy, attending the Methodist meetings, as many now do who are of maturer years, I accepted sincerity for truth. But when I grew to manhood my attention was called to this article of faith; I tried in all earnestness to comprehend it, but could not and cannot to this day. It is one of those incomprehensible things which cannot be grasped by the human mind. You, my hearers, try now with me for a few moments to comprehend, if you can, a being consisting of three persons, and these three persons without any body, parts or passions. I had been taught, when studying the exact sciences, that everything that existed was composed of parts, that there could not exist anything as a whole unless it existed as parts. I could not, therefore, understand how it was that one of these three persons could be crucified if he had no body; how it was possible, and be consistent with reason, for him to lay down his body--something he never possessed--and arise again from the tomb, taking up that same body. This is indeed a mystery. Now it so happens that the Scriptures do not teach anything so absurd, so irreconcilable and so contrary to our senses. This is a man-made doctrine, the creation of uninspired men. The Methodists did not originate this doctrine--it existed and was widely believed in before the days of the good man, John Wesley. The Latter-day Saints believe that there is a true and living God, that this true and living God consists of three separate, distinct persons, which have bodies, parts and passions, which belief is in direct opposition to this man-made doctrine. We believe that God, the Eternal Father, who reigns in yonder heavens, is a distinct personage from Jesus Christ, as much so as an earthly father is distinct in his existence from his son. That is something I can comprehend, which I conceive to be the doctrine of revelation. We read about Jesus having been seen after he arose from the dead. Stephen the Martyr, just before he was stoned to death, testified to the Jewish people that were standing before him at the time, saying, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God." Here, then, the Father and Jesus, two distinct personages, were seen, and both had bodies. We find numerous other authorities bearing out this same idea, I do not intend to dwell upon this subject, because the greater portion of this congregation understand the scriptural view of this subject; hence it is not necessary to speak lengthily on it. We may, however, say a few things with regard to the passions of these personages. It is declared, as part of the belief of the Methodists, that God is without passions. Love is one of the great passions of God. Love is everywhere declared a passion, one of the noblest passions of the human heart. This principle of love is one of the attributes of God. "God is love," says the Apostle John, "and he that dwelleth in love dwelleth in God, and God in him." If, then, this is one of the great attributes of Jehovah, if he is filled with love and compassion towards the children of men, if his son Jesus Christ, so loved the world that he gave his life to redeem mankind from the effects of the fall, then, certainly, God the Eternal Father must be in possession of this passion. Again, he possesses the attribute of justice, which is sometimes called anger, but the real name of this attribute is justice. "He executeth justice," says the Psalmist; also, "Justice and judgment are the habitation of thy throne." Justice is one of the noble characteristics of our heavenly Father; hence another of his passions (attributes). We have it recorded too in this sacred Bible, that God was seen by ancient men of God. Jacob testifies as follows: "For I have seen God face to face." I know that there are other passages of Scripture, which would seem to militate against this declaration. For instance there is one passage which reads, "No man hath seen God at any time." This is in direct contradiction to the testimony of Jacob. The way I reconcile this is that no _natural_ man can see the face of God the Father and live, it would overpower him; but one quickened by the Spirit, as old father Jacob was, could look upon God and converse with him face to face, as he says he did, he must have seen a personage, a being, in his general outlines like unto himself; man, as Moses informs us, having been created in the image of God. We might refer to many other passages of Scripture, bearing on this subject. The Prophet Isaiah saw God; he saw not only the Lord, but a great congregation in connection with him, so that his train filled the Temple. He is always represented by those who have seen him as a personage in the form of man. Having cited a very few evidences, let us inquire into the character and being of God, the Eternal Father. We are the offspring of the Lord, but the rest of animated nature is not; we are just as much the sons and daughters of God as the children in this congregation are the sons and daughters of their parents. We are begotten by him. When? Before we were born in the flesh; this limited state of existence is not our origin, it is merely the origin of the tabernacle in which we dwell. The mind we are possessed of, the being that is capable of thinking and reflecting, that is capable of acting according to the motives presented to it, that being which is immortal, which dwells within us, which is capable of reasoning from cause to effect, and which can comprehend, in some measure, the laws of its Creator, as well as trace them out as exhibited in universal nature, that being, which we call the Mind, existed before the tabernacle. But says one, "that does not look reasonable." Why not? Do you not believe that the spirit will endure forever? O, yes. You may ask, what becomes of the spirit, separated from the body of flesh and bones, when this body lies in the grave? Has it life and intelligence and power to think and reflect? Let us hear what was said by those who sat under the altar, who were slain for the word of God, and for the testimony which they held, as seen and heard by John while on Patmos: "And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" The Lord tells them that they should "rest yet for a little season." These faithful servants of God are anxiously awaiting the time when the Lord will avenge their blood. Why? Because that will be the time when their bodies will be redeemed, they look forward with great anxiety to the time when they shall be again identified with the fleshly tabernacle with which they were known and distinguished while on the earth-hence this prayer. Here we find another and further existence for the spirits of men who exist in heaven, who are capable of thinking, of using language, of understanding the future, and of anticipating that which was to come. Now, if they could exist after they leave this tabernacle, while the tabernacle lies mouldering in the dust, why not exist before the tabernacle had any existence? Was it not just as easy for an existence to be given to spiritual personages before they took possession of bodies as it is for them to exist after the body decays? Yes, and these are our views, founded upon new revelation; not the views of uninspired men, but founded upon direct revelation from God. Where did we exist before we came here? With God. Where does he exist? In the place John denominated heaven. What do we understand heaven to be? Not the place described by our Christian friends, beyond the bounds of time and space, for there is no such place, there never was, nor ever will be; but I mean a tangible world, a heaven that is perfect, a heaven with materials that have been organized and put together, sanctified and glorified as the residence and world where God resides. Born there? Yes, we were born there. Even our great Redeemer whose death and sufferings we are this afternoon celebrating, was born up in yonder world before he was born of the Virgin Mary. Have you not read, in the New Testament, that Jesus Christ was the first-born of every creature? From this reading it would seem that he was the oldest of the whole human family, that is, so far as his birth in the spirit world is concerned. How long ago since that birth took place is not revealed; it might have been unnumbered millions of years, for aught we know. But we do know that he was born and was the oldest of the family of spirits. Have you not also read in the New Testament that he is called our elder brother? Does this refer to the birth of the body of flesh and bones? By no means, for there were hundreds of millions who were born upon our earth before the body of flesh and bones was born whom we call Jesus. How is it, then, that he is your elder brother? We must go back to the previous birth, before the foundation of this earth; we have to go back to past ages, to the period when he was begotten of the Father among the great family of spirits. He became, by his birthright, the great Creator. God, through him, created not only this little world, this speck of creation, but by him the worlds were made and created. How many we know not, for it has not been revealed. Suffice it to say, a great many worlds were created by him. Why by him? Because he had the birth right, he being the oldest of his father's family, and this birthright entitles him, not only to create worlds, but to become the Redeemer of those worlds, not only the Redeemer of the inhabitants of this our earth, but of all the others whom he created by the will and power of his Father. But says one, "By that expression one would infer that other worlds had fallen as well as our own, having doubtless been placed in a state of temptation, and if so it would be fair to presume that there was a Garden of Eden to each of these worlds, containing all kinds of fruit, among which was the Tree of Knowledge of good and evil, and that they became fallen precisely in the same manner as ours did, and consequently they would need a Redeemer; and, therefore, the people of these worlds would be redeemed and saved according to their diligence and faithfulness in keeping the commandments of God?" Have you not read in the first chapter of Genesis of two persons appearing on this earth before man was made, when one who was God, said to the other, "Let us make man in our image, after our likeness?" Does not that bespeak a pre-existence of another personage besides the Almighty? And have you not read too in the same chapter that "God created man in his own image; male and female created he them?" When? It is said to have been on the sixth period, or, according to King James' translation, "on the sixth day." Do you mean to say we were all in existence on the sixth day? Yes. But on the seventh day, we are told in the following chapter, "there was not a man to till the ground." Is it not very singular that all should have an existence on the sixth day, and on the following day there was not a man in existence to till the ground? Why not? Because man was not yet placed in this temporal creation, but he had an existence then in heaven, where we were begotten. You and I were present when this world was created and made--you and I then understood the nature of its creation, and I have no doubt that we rejoiced and sang about it. Indeed, the Lord put a very curious question to the Patriarch Job, _apropos_ of this. He said to him, "Where wast thou when I laid the foundation of the earth? Where wast thou when the morning stars sang together, and all the sons of God shouted for joy?" Supposing Job to be living now, and this same question put to him, and supposing, too, that, instead of answering it himself, he were to seek to the learned Christian world for enlightenment on the subject, what do you think would be the nature of the answer he would receive? It would be, in effect, "Why Job, when the Lord laid the foundation of the earth, you had no existence, for you were not born." Why did not Job so answer the Lord? It was because he understood something about man's previous estate. He was wise in making no reply to the Lord, for doubtless he felt himself unable to do so. But we find that Moses understood the subject, for at the time the children of Israel transgressed he and his brother Aaron fell upon their faces before the Lord, and Moses pleading with great power and faith in behalf of the children of Israel, used these words, "O God, the God of the spirits of all flesh," etc. He understood that God was the Father of our spirits, and he addressed him as such. I think too that the apostles in ancient days must have had an idea of the pre-existence of man, judging from a certain question which they put to the Savior. It is said that "as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?" Let us now consider this question in connection with present modern ideas, and we shall at once perceive how utterly foolish it will appear. To state the question fairly in other words we might say, Master, was this man born blind because he had sinned? The very nature of this question would indicate to those even who do not believe in the principle, that this blind man had an existence before he was born into this world, and that he was capable, too, of committing sin. To show yet more clearly that the principle of man's pre-existence is founded on Biblical authority, I will quote you part of the Savior's prayer to the Father, just prior to his crucifixion--"And now, O Father glorify thou me with thine own self, with the glory which I had with thee before the world was." Here we find Jesus actually referring to the time he dwelt with his Father before he took upon himself a body of flesh and bones. He also says, "For I came down from heaven, not to do mine own will, but the will of him that sent me." He came down from the presence and abode of his Father. On another occasion while addressing the Jews, he says, "Verily, verily, I say unto you, before Abraham was, I am." He was, in fine, the _first_-born of every creature, and consequently the eldest of our Father's family. If, therefore, it be now admitted that our Elder Brother had a previous existence with the Father, why should it be thought unreasonable that the rest of the family should have a pre-existence as well as the First Born? He was born according to man in the flesh, and why not his younger brethren have a similar birth with him in the spirit? But now this carries us back still further, and invites us to ascertain a little in relation to his Father. A great many have supposed that God the Eternal Father, whom we worship in connection with his Son, Jesus Christ, was always a self-existing, eternal being from all eternity, that he had no beginning as a personage. But in order to illustrate this, let us inquire, What is our destiny? If we are now the sons and daughters of God, what will be our future destiny? The Apostle Paul, in speaking of man as a resurrected being, says: "Who (Jesus) shall change our vile body, that it might be fashioned like unto his glorious body" (Phil. 3:21), which harmonizes with what John says, "It doth not yet appear what we shall be, but we know that when he shall appear we shall be like him" (I John 3:2). Our bodies will be glorified in the same manner as his body is; then we shall be truly in his image and likeness, for as he is immortal, having a body of flesh and bone, so we will be immortal, possessing bodies of flesh and bones. Will we ever become gods? Let me refer you to the answer of the Savior to the Jews when accused of blasphemy because he called himself the Son of God. Says he, "Is it not written in your law, I said, Ye are Gods? If ye called them gods, unto whom the word of God came, and the Scriptures cannot be broken." This clearly proves to all Bible believers that in this world, in our imperfect state, being the children of God, we are destined, if we keep his commandments, to grow in intelligence until we finally become like God our Father. By living according to every word which proceeds from the mouth of God, we shall attain to his likeness, the same as our children grow up and become like their parents; and, as children through diligence attain to the wisdom and knowledge of their parents, so may we attain to the knowledge of our Heavenly parents' and if they be obedient to this commandment they will not only be called the sons of God, but be gods. In the first verse of the 14th chapter of Revelation, we are told that John saw one hundred and forty-four thousand persons standing with the Lamb upon Mount Zion, and they had a peculiar name written in their foreheads--even their Father's name, him whom we call, in our language, God. Then there will be written upon the foreheads of these hundred and forty-four thousand this insignia, the Father's name, and they will be gods; and they will associate with him as do tho Father and his Only Begotten, that is, his only son begotten in the flesh. From this we can draw the conclusion that God our Eternal Father, who is a spiritual being, has a body of flesh and bones, the same as his children will have after the resurrection. Says one, to carry it out still further, "if we become gods and are glorified like unto him, our bodies fashioned like unto his most glorious body, may not he have passed through a mortal ordeal as we mortals are now doing?" Why not? If it is necessary for us to gain experience through the things that are presented before us in this life, why not those beings who are already exalted and become gods, obtain their experience in the same way? We would find, were we to carry this subject from world to world, from our world to another, even to the endless ages of eternity, that there never was a time but what there was a Father and Son. In other words when you entertain that which is endless, you exclude the idea of first being, a first world; the moment you admit of a first, you limit the idea of endless. * * * Says one, "this is incomprehensible." It may be so in some respects. We can admit, though, that duration is endless, for it is impossible for man to conceive of a limit to it. If duration is endless there can never be a first minute, a first hour, or first period; endless duration in the past is made up of a continuation of endless successive moments--it had no beginning. Precisely so with regard to this endless succession of personages; there never will be a time when fathers, and sons, and worlds will not exist; neither was there ever a period through all the past ages of duration, but what there was a world, and a Father and Son, a redemption and exaltation to the fullness and power of the Godhead. This is what Jesus prayed for, and he did not limit his prayer to his Apostles, but he said, "Neither pray I for these alone, but for them also which shall believe on me through their word; that they all may be one, as thou, Father, art in me, and I in thee, that they also may be one in us." But, says one, "Does not that oneness mean one person?" No; Jesus meant that those who believed in him through his servants, might be able to come up to that fullness and glory and power and exaltation which he inherited, even to the fullness of the celestial glory, to be crowned with God the Eternal Father, and with his Only Begotten, to be made equal, as it were, with them, in power and dominion; agreeing with some modern revelations God has given through the Prophet Joseph Smith. He said all they that receive this Priesthood, that is, those who receive the testimony of the servants of God, they receive me; and whosoever receives my Father, receives my Father's kingdom; whereupon all that my Father hath shall be given to him. This is a glorious promise, to be joint heirs with the Son of God in the inheritance of all things, even the fullness and glory of the celestial world, their bodies eventually to become glorified, spiritual bodies of flesh and bones, the same as God the Father. Before the earth was rolled into existence we were his sons and daughters. Those of his children who prove themselves during this probation worthy of exaltation in his presence, will beget other children, and, precisely according to the same principle, they too will become fathers of spirits, as he is the Father of our spirits; and thus the works of God are one eternal round--creation, glorification, and exaltation in the celestial kingdom. How many transformations this earth had before it received its present form of creation, I do not know. Geologists pretend to say that this earth must have existed many millions of years, and this assertion is generally made by men who do not believe in God or the Bible, to disprove the history of the creation of the world, as given by the Prophet Moses. We will go further than geologists dare to go, and say that the materials of which the earth is composed are eternal, they will never have an end. What is meant by creation? Merely organization. In six days we are told, God created this world, also every living thing that then existed. Did he create any of these things out of nothing? Did the materials then originate? No; there is no Scripture to be found within the lids of the Old and New Testament, or Book of Mormon, or Doctrine and Covenants, or in any of the revelations of God, ancient or modern, that even intimates such a thing, for such was not the case; but go to the creeds of men and you will find these things taught. I was taught them in my youth; they were instilled into my young mind, and, of course, I believed them. But as I matured in years and thought, especially after I began to study the Hebrew language, I learned that the material of which this earth was made always did exist, and that it was only an organization or formation which took place, during the time spoken of by Moses. How many transformations this earth passed through before the one spoken of by Moses, I do not know, neither do I particularly care. If it had gone through millions on millions of transformations, it is nothing to us. We are willing, for the sake of argument, to admit that the materials themselves are as old as geologists dare to say they are; but then, that does not destroy the idea of a God, that does not destroy the idea of a great Creator, who, according to certain fixed and unalterable laws, brought these materials, from time to time, into a certain organization, and then by his power completed the worlds that were thus made, by placing thereon intelligent and animated beings, capable of thinking and having an existence; and then again, for various reasons, he destroys their earthly existence, until finally he exalts them from their former condition, and makes them celestial in their nature. This is the destiny of this globe of ours; it will eventually attain a state of organization that will no more be destroyed. When? After God has fulfilled and accomplished his purposes, after it has rested from wickedness one thousand years, during which time Satan will not have power to tempt the children of men, during which time the faithful will reign, as kings and priests on the earth in their resurrected bodies, when, too, the kingdom and the greatness of the kingdom under the whole heaven will be in possession of the Saints of the Most High; not only in the possession of those who are mortal Saints, but also in the possession of those who are immortal Saints, appearing as they will in their resurrected bodies, rising up as rulers, as kings, and priests, upon the face of our globe. A government administered by such men will be one that can be depended on; in that respect it will be very different from the political nations of mortal man. Then there will not be the contention we now have, for all things pertaining to the government of God's kingdom will be conducted in order and on the eternal principles of righteousness. The Twelve Apostles who were called by Jesus, and who ministered in his name while they tarried on the earth, will sit upon twelve thrones hereafter, and judge the twelve tribes of Israel. There will be nothing intangible or etherial about these thrones, they will be just as real as any kingly throne of the earth. And the Twelve Apostles will rule over the twelve tribes of Israel for the space of a thousand years, having, as they will have, their celestial bodies, and they will eat and drink at the table of the Lord. He will be here also, he will be King of kings, before whom all must bow, all must acknowledge his power--and that will be for the space of a thousand years. By and by, when the time comes for this earth to die--for there has been a great deal of wickedness here--Satan will be loosed to go forth again to deceive, for there will still be some of the Saints mortal, who will be subject to temptation, and even Satan will not only try to deceive the mortal Saints, but he will gather together his armies around the camp of the Saints. Then another time comes, when a great white throne will appear, and he who sits thereon will be glorious in his majesty and power, from before whose face the earth will flee away and no place be found for it. Will he annihilate it? No, not a particle of the earth will be annihilated, not a particle of the earth was ever originated, consequently not a particle of it will go out of existence, but it will flee away to its original element in the same manner as the human body would were it burned at the stake. The elements would be diffused among original matter, so with the elements of our earth when it undergoes its change. John was not satisfied with only seeing the earth pass away, but he saw still further even until he beheld a new heaven and a new earth, for, said he, the first heaven and the first earth were passed away and there was no more sea. Again, he testifies further, saying, "And I, John, saw the holy city, new Jerusalem, coming down from God, out of heaven, prepared as a bride adorned for her husband. And I heard a great voice out of heaven saying, Behold the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God, And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain; for the former things are passed away. And he that sat upon the throne said, Behold, I make all things new." This creation, when made new, will be inhabited by immortal beings, who will no more be subject to death, consequently there will be no more pain or sorrow, nothing to mar their peace or to prevent them from entering into the fullness of happiness and joy. This, I say, is the destiny of this earth, and the Lord has told us that the time is nigh at hand. In other words, this is the last dispensation and we are preparing for the work of the Millennium. When the thousand years are passed, the earth will be made new--it will then become a heaven, the habitation of the Former and Latter-day Saints, as well as all they who prove themselves faithful who will be born during the Millennium. How long will they inhabit it? Forever. When I was a boy, nineteen years old, I first saw Joseph Smith; I attended a conference of the Church of Jesus Christ of Latter-day Saints, on the 2nd of January, 1831. At that conference the people desired him to inquire of the Lord for them--they were anxious to know his mind and will. They were at that time comparatively few in number, not being more than two hundred. Joseph Smith sat down at a table, and received a great revelation, which is now contained in this Book of Doctrine and Covenants. Part of it, in relation to a land of promise, reads as follows: And I will give it unto you for the land of your inheritance, if you seek it with all your hearts: and this shall be my covenant with you, ye shall have it for the land of your inheritance, and for the inheritance of your children for ever, while the earth shall stand, and ye shall possess it again in eternity, no more to pass away.[A] [Footnote A: Doc. and Cov. Sec. 38; 19-20.] When I sat and heard that revelation,--it was uttered by the Prophet Joseph, and written by his scribe,--I thought to myself, that is a very curious doctrine, for I had not then learned that this earth was to become our future home and heaven, and I did not think Joseph Smith knew it. But it seemed so curious to me to bring myself to believe that the Lord was going to give us part of this earth, to possess it, and our children after us, while time should last, and to retain it through all eternity, never more to pass away. This was so different from anything I had been taught--I was utterly confounded--to think that my Father in heaven would come and live here on this earth! But when I came to read the Bible on this subject and found how numerous the passages were promising that the Saints should inherit the earth forever, I was perfectly astonished that I had never thought of it before. "Blessed are the meek," says the Savior, "for they shall inherit the earth."[A] The meek have been driven into the dens and mountains of the earth, having had to hide themselves up from their persecutors while the wicked, the proud, and the haughty have inherited the earth. Yet here is a promise that the meek shall inherit this earth, which all of course would readily admit has never had its fulfillment. Then again I was still more confirmed in the truth of this doctrine, when finding other corroborative passages. David, for instance, in the 37th Psalm, says, "The wicked shall be cut off. The righteous shall inherit the land, and dwell thereon for ever." I go back to the Books of Moses and there ascertain that the earth is promised to the Saints for ever. I came to the Acts of the Apostles, wherein the martyr Stephen, in answering the charge of blasphemy, tells of Abraham, how he came to leave his own country, and how the Lord had promised him a land for an inheritance, which "he would give to him for a possession, and to his seed after him," and yet he never possessed any of it, "no, not so much as to set his foot on," and this same promise was confirmed to Isaac and Jacob. And when I read in the Revelations of John about the new song that he heard them sing in heaven about their coming back to the earth (Rev. 5: 9, 10), I was fully confirmed that the new revelation was from God. One portion of the song which John heard the angels sing, was, "For thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue and people, and nation; and hast made us unto our God kings and priests; and we shall reign on the earth." [Footnote A: Matt. 5:5.] How very plain it is when we once learn about our future heaven. We do not have to pray, according to the Methodists, for the Lord to take us to a land beyond time and space, the Saints' secure abode. How inconsistent to look for a heaven beyond space! The heaven of the Saints is something we can look forward to in the confident hope of realizing our inheritances and enjoying them forever, when the earth becomes sanctified and made new. And there, as here, we will spread forth, and multiply our children. How long? For eternity. What, resurrected Saints have children? Yes, the same as our God, who is the Father of our spirits; so you, if you are faithful to the end, will become fathers to your sons and daughters, who will be as innumerable as the sands upon the sea shore; they will be your children, and you will be their heavenly fathers, the same as our heavenly Father is Father to us, and they will belong to your kingdoms through all the vast ages of eternity, the same as we will belong to our father's kingdom. He that receiveth my father, says the Savior, receiveth my Father's kingdom, wherefore all that my father hath shall be given to him. It is a kind of joint stock inheritance, we are to become joint heirs with Jesus Christ to all the inheritances and to all the worlds that are made. We shall have the power of locomotion; and like Jesus, after his resurrection, we shall be able to mount up and pass from one world to another. We shall not be confined to our native earth. There are many worlds inhabited by people who are glorified, for heaven is not one place, but many, heaven is not one world but many. "In my Father's house are many mansions." In other words--In my Father's house there are many worlds, which in their turn will be made glorified heavens, the inheritance of the redeemed from all the worlds, who, having been prepared through similar experience to our own, will inhabit them; and each one in its turn will be exalted through the revelations and laws of the Most High God, and they will continue to multiply their offspring through all eternity, and new worlds will be made for their progeny. Amen. CHAPTER VIII. "I KNOW THAT MY REDEEMER LIVES."[A] _President Joseph F. Smith on the "Mormon" Doctrine of Deity._ [Footnote A: This discourse was delivered in the Tabernacle, Salt Lake City, March 16,1902, and by the kind permission of President Smith I am allowed to reproduce it here.] My beloved brethren and sisters, while listening to the singing of the last hymn, my mind reverted to a revelation contained in the Book of Doctrine and Covenants, and I feel impressed to read a portion of it, and then make a few remarks concerning it, if I am led to do so. This revelation was given through the Prophet Joseph Smith, at Kirtland, in May, 1833: Verily, thus saith the Lord, it shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am. You will remember that the hymn which was sung by the choir begins thus: I know that my Redeemer lives, What comfort this sweet sentence gives! He lives, he lives, who once was dead; He lives, my ever-living Head. It occurs to me that in the words I have just read from the revelation there is a key given to us, as the people of God, by which we may know how to obtain the knowledge which is spoken of by the poet in this hymn--"I know that my Redeemer lives." The conditions are stated by which we may secure this knowledge. Furthermore, every soul who observeth these conditions shall not only know that he is, but he shall know also-- That I am the true light that lighteth every man that cometh into the world; And that I am in the Father, and the Father in me, and the Father and I are one. This is not speaking of the greater light which is especially bestowed upon those who are born again; for not every man that cometh into the world is born again and entitled to receive the greater light by the gift of the Holy Ghost. Perhaps it may be well for me to make a few remarks in relation to this distinction between the light of Christ that lighteth every man that cometh into the world, and that light which comes after repentance and baptism for the remission of sins. It is by the power of God that all things are made that have been made. It is by the power of Christ that all things are governed and kept in place that are governed and kept in place in the universe. It is the power which proceeds from the presence of the Son of God throughout all the works of his hands, that giveth light, energy, understanding, knowledge, and a degree of intelligence to all the children of men, strictly in accordance with the words in the Book of Job, "There is a spirit in man; and the inspiration of the Almighty giveth them understanding." It is this inspiration from God, proceeding throughout all his creations that enlighteneth the children of men; and it is nothing more nor less than the spirit of Christ, that enlighteneth the mind, that quickeneth the understanding, and that prompteth the children of men to do that which is good and to eschew that which is evil; which quickens the conscience of man and gives him intelligence to judge between good and evil, light and darkness, right and wrong. We are indebted to God for this intelligence that we possess. It is by the spirit which lighteth every man that cometh into the world that our minds are quickened and our spirits enlightened with understanding and intelligence. And all men are entitled to this. It is not reserved for the obedient alone; but it is given unto all the children of men that are born into the world. Gift of the Holy Ghost. But the gift of the Holy Ghost, which bears record of the Father and the Son, which takes of the things of the Father and shows them unto men, which testifies of Jesus Christ, and of the ever-living God, the Father of Jesus Christ, and which bears witness of the truth--this Spirit, this intelligence is not given unto all men until they repent of their sins and come into a state of worthiness before the Lord. Then they receive it by the laying on of the hands of those who are authorized of God to bestow His blessings upon the heads of the children of men. The Spirit spoken of in that which I have read is that Spirit which will not cease to strive with the children of men until they are brought to the possession of the greater light and intelligence. Though a man may commit all manner of sin and blasphemy, if he has not received the testimony of the Holy Ghost he may be forgiven by repenting of his sins, humbling himself before the Lord, and obeying in sincerity the commandments of God. As it is stated here, "Every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am." He shall be forgiven, and receive of the greater light; he will enter into a solemn covenant with God, into a compact with the Almighty, through the Only Begotten Son, whereby he becomes a son of God, and heir of God, and a joint heir with Jesus Christ. Then, if he shall sin against the light and knowledge he has received, the light that was within him shall become darkness, and oh, how great will be that darkness! Then, and not till then, will this Spirit of Christ that lighteth every man that cometh into the world cease to strive with him, and he shall be left to his own destruction. This is in accordance with the doctrine of Christ as it is revealed in the New Testament; it is in accordance with the word of God as it has been revealed in the latter-day through the Prophet Joseph Smith. God will not condemn any man to utter destruction, neither shall any man be thrust down to hell irredeemably, until he has been brought to the possession of the greater light that comes through repentance and obedience to the laws and commandments of God; but if, after he has received light and knowledge, he shall sin against that light and will not repent, then, indeed, he becomes a lost soul, a son of perdition! The question is often asked, Is there any difference between the Spirit of the Lord and the Holy Ghost? The terms are frequently used synonymously. We often say the Spirit of God when we mean the Holy Ghost; we likewise say the Holy Ghost when we mean the Spirit of God. The Holy Ghost is a personage in the Godhead, and is not that which lighteth every man that comes into the world. It is the Spirit of God which proceeds through Christ to the world, that enlightens every man that comes into the world, and that strives with the children of men, and will continue to strive with them, until it brings them to a knowledge of the truth and the possession of the greater light and testimony of the Holy Ghost. If, however, he receive that greater light, and then sin against it, the Spirit of God will cease to strive with him, and the Holy Ghost will wholly depart from him. Then will he persecute the truth; then will he seek the blood of the innocent; then will he not scruple at the commission of any crime, except so far as he may fear the penalties of the law, in consequence of the crime, upon himself. Jesus, the Father of this World. I will read a little further: And that I am in the Father, and the Father in me, and the Father and I are one. I do not apprehend that any intelligent person will construe these words to mean that Jesus and his Father are one person, but merely that they are one in knowledge, in truth, in wisdom, in understanding, and in purpose; just as the Lord Jesus himself admonished his disciples to be one with him, and to be in him, that he might be in them. It is in this sense that I understand this language, and not as it is construed by some people, that Christ and his Father are one person. I declare to you that they are not one person, but that they are two persons, two bodies, separate and apart, and as distinct as are any father and son within the sound of my voice. Yet, Jesus is the Father of this world, because it was by him that the world was made. He says: And the Father and I are one: The Father because he gave me of his fulness, and the Son because I was in the world and made flesh my tabernacle, and dwelt among the sons of men. I was in the world and received of my Father, and the works of him were plainly manifest; And John saw and bore record of the fulness of my glory: and the fulness of John's record is hereafter to be revealed: And he bore record, saying, I saw his glory that he was in the beginning before the world was; Therefore in the beginning the Word was, for he was the Word, even the messenger of salvation. The light and redeemer of the world; the Spirit of truth, who came into the world, because the world was made by him, and in him was the life of men and the light of men. The worlds were made by him: men were made by him: all things were made by him, and through him, and of him. And I, John, bear record that I beheld his glory, as the glory of the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh, and dwelt among us. And I, John, saw that he received not the fulness at first, but received grace for grace; And he received not of the fulness at first, but continued from grace to grace, until he received a fulness: And thus he was called the Son of God, because He received not of the fulness at the first. Glorious Possibilities of Man. What a glorious thought is inspired in the heart when we read sentiments like this, that even Christ himself was not perfect at first; he received not a fulness at first, but he received grace for grace, and he continued to receive more and more until he received a fulness. Is not this to be so with the children of men? Is any man perfect? Has any man received a fulness at once? Have we reached a point wherein we may receive the fulness of God, of his glory and his intelligence? No; and yet if Jesus, the Son of God, and the Father of the heavens and the earth in which we dwell, received not a fulness at the first, but increased in faith, knowledge, understanding and grace until he received a fulness, is it not possible for all men that are born of women to receive little by little, line upon line, precept upon precept, until they shall receive a fulness, as he has received a fulness, and be exalted with him in the presence of the Father? The revelation continues: And I, John, bear record, and lo, the heavens were opened, and the Holy Ghost descended upon him in the form of a dove, and sat upon him, and there came a voice out of heaven saying, This is my beloved son. This voice out of heaven came from God, the Father of our Lord and Savior Jesus Christ. And I, John, bear record that he received a fulness of the glory of the Father; And he received all power both in heaven and on earth, and the glory of the Father was with him, for he dwelt in him. And it shall come to pass, that if you are faithful you shall receive the fulness of the record of John. I give unto you these sayings that ye may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of his fulness. For if you keep my commandments you shall receive of his fulness, and be glorified in me as I am in the Father; therefore, I say unto you, you shall receive grace for grace. And now, verily I say unto you, I was in the beginning with the Father: and am the first-born. And all those who are begotten through me are partakers of the glory of the same, and are the church of the first-born. Ye were also in the beginning with the Father, that which is Spirit, even the Spirit of truth, And truth is knowledge of things as they are, and as they were, and as they are to come; And whatsoever is more or less than this, is the spirit of that wicked one who was a liar from the beginning. The spirit of truth is of God. I am the spirit of truth, and John bore record of me, saying--He receiveth a fulness of truth, yea, even of all truth. And no man receiveth a fulness unless he keepeth his commandments. He that keepeth his commandments receiveth truth and light, until he is glorified in truth and knoweth all things. Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can it be. All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also, otherwise there is no existence. Behold, here is the agency of man, and here is the condemnation of man; because that which was from the beginning is plainly manifest unto them and they receive not the light. And every man whose spirit receiveth not the light is under condemnation. For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy: And when separated, man cannot receive a fulness of joy. Man to Become Like Christ. In other words, the spirit without the body is not perfect, and the body without the spirit is dead. Man was ordained in the beginning to become like Jesus Christ, to become conformed unto his image. As Jesus was born of woman, lived and grew to manhood, was put to death and raised from the dead to immortality and eternal life, so it was decreed in the beginning that man should be, and will be, through the atonement of Jesus, in spite of himself, resurrected from the dead. Death came upon us without the exercise of our agency; we had no hand in bringing it originally upon ourselves; it came because of the transgression of our first parents. Therefore, man, who had no hand in bringing death upon himself, shall have no hand in bringing again life unto himself; for as he dies in consequence of the sin of Adam, so shall he live again, whether he will or not, by the righteousness of Jesus Christ, and the power of his resurrection. Every man that dies shall live again, and shall stand before the bar of God, to be judged according to his works, whether they be good or evil. It is then that all will have to give an account for their stewardship in this mortal life. The word of God is spoken to the children of men. It has been revealed from the heavens. It is extant in the world. It is in force upon the people. Those that reject it will have to answer for it before God, the judge of the quick and the dead; while those that receive and obey the word of the Lord and keep his commandments, as I have read, shall not only come to a knowledge of the truth, but shall look upon the face of the Redeemer and shall see and know him as he is. Furthermore, they will acknowledge that it is through the atonement and power of the Savior that they are brought again unto life immortal, to enjoy eternal felicity in the celestial kingdom of God, provided they have been obedient to his commandments. The Lord continues: The elements are the tabernacle of God; yea, man is the tabernacle of God, even temples; and whatsoever temple is defiled, God shall destroy that temple. The glory of God is intelligence, or, in other words, light and truth. Light and truth forsake that evil one. Every spirit of man was innocent in the beginning, and God having redeemed man from the fall, men became again in their infant state, innocent before God. And that wicked one cometh and taketh away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers. The word of the Lord is truth. You ask, What is truth? It is the truth that God lives. What more is truth? It is the truth that Jesus Christ is the Son of God, the Redeemer of the world; that he atoned for the sin of Adam, and that through our repentance and obedience to him we shall receive a forgiveness of our own sins, and shall be cleansed therefrom, and exalted again in the presence of God, from whence we came. It is truth that God has revealed to the world that except a man be born again he cannot see the kingdom of heaven. It is eternal truth that except a man be born of the water and of the Spirit he cannot enter into the kingdom of heaven. These are the Almighty's truths that he has revealed to the children of men, and upon these we will stand. We propose to bear our testimony to these truths, and to declare these principles to the children of men, as long as God will give us his Spirit, and we are entrusted with this mission to declare Jesus Christ and him crucified and risen from the dead, and Joseph Smith raised up by the power of God to restore the fulness of the everlasting Gospel and the authority of the Holy Priesthood to the earth in the dispensation of the fulness of times. We bear this testimony to the world, and we know that our testimony is true; for we have received of that Spirit of truth which is of God, and of which Jesus speaks here through the Prophet Joseph Smith. Therefore, our testimony is in force upon the world. Especially is it in force upon those who have yielded obedience to the message of salvation as it has been restored to the earth and declared unto you. Personal Testimony. Now, my brethren and sisters, I know that my Redeemer lives. I feel it in every fiber of my being. I am just as satisfied of it as I am of my own existence. I cannot feel more sure of my own being than I do that my Redeemer lives, and that my God lives, the Father of my Savior. I feel it in my soul; I am converted to it in my whole being. I bear testimony to you that this is the doctrine of Christ, the Gospel of Jesus, which is the power of God unto salvation. It is "Mormonism." But there is much more that could be said in relation to these matters. "Mormonism" has been interpreted by one who was inspired to mean "more good." We have accepted the term "Mormon." It having been applied to us by our enemies simply because we believed in the Book of Mormon, and we are not ashamed of it--we are not ashamed of "more good." We believe in every principle and precept of the Gospel, and in all the law of God. We believe that every principle is essential. We believe that we should do our duty to God and to our fellowmen. We should do unto others as we would have them do to us. We should observe the laws of chastity, honesty and uprightness, deal justly with our neighbors, and kindly and mercifully with the erring. We should seek to do good at all times and under all circumstances. The feeling should predominate in our hearts that we are here, not to do evil, but to do good; not to increase error, but to diminish it and to increase the knowledge of the truth; to make men happy, and to spread happiness abroad in the world by persuading men to do that which is right. There is no real happiness in wickedness. There is no real enjoyment in sin and transgression. The only source of real enjoyment and perfect happiness is in the observance of the laws of truth and righteousness. The Lord bless you and help us all to live our religion and to keep the commandments of God, that we may look upon his face, and that we may see the Redeemer when he shall come to the earth again; for he will come, and when he does come again he will not come as the meek and lowly Nazarene, without "where to lay his head," and without respect and honor, but he will come as God out of heaven, clothed with power, glory, justice, judgment and truth. He will come with the hosts of heaven, and he will receive those who have kept his commandments in the earth as the church prepared for the Bridegroom, while he will take vengeance upon the ungodly. This is not my doctrine; it is the declaration of the Bible, of the ancient prophets, and also of the modern prophets, who have spoken by inspiration. I am but repeating their words, and I tell you nothing new. God bless you and keep you in the path of duty, and deliver us all from evil, and help us to be steadfast and faithful to the covenants that we have made, and to the cause of Zion and of redemption for the living and the dead, is my prayer in the name of Jesus. Amen. Transcriber's Note Some apparent printer's errors, especially spelling errors and unclosed quotation marks where a correct reading was obvious, have been resolved as seemed reasonable. (The 'scanctity' of the Pharisees was a personal favorite.) 
59993	----	(MormonTextsProject.org), with thanks to Renah Holmes and Andy Hobbs THE RESTORATION OF THE GOSPEL BY OSBORNE J. P. WIDTSOE, A. M. Principal of the Latter-day Saints' High School Salt Lake City, Utah AN INTRODUCTION BY JOSEPH F. SMITH, JR. _Of the Quorum of Twelve Apostles_ SALT LAKE CITY, UTAH 1912 TO MY DEAR MOTHER, WHO LED ME TO THE LAND OF THE RESTORATION, THIS BOOK IS AFFECTIONATELY DEDICATED. FOREWORD. The following chapters on the subject of the _Restoration_ are the outcome of an invitation to write, during the winter of 1910-11, a series of lessons for the Young Ladies' Mutual Improvement Association. Chapters two to nineteen, inclusive, were written for the Association and were printed, substantially as they appear in this book, in the Young Woman's Journal. Chapters one, twenty, twenty-one and twenty-three, were prepared especially for this volume. Chapter twenty-two appeared as an independent article in the _Improvement Era_ some years ago. The brief treatment of the Restoration of the Gospel herewith presented to the public is not intended to be in any wise a history of the Church of Jesus Christ of Latter-day Saints. It is at most a story of the Restoration. It presumes at the outset that something has been restored. It relates how this something was restored. Every missionary of the Church of Jesus Christ of Latter-day Saints has met these two questions when he has preached abroad the Gospel of the Restoration:--What was restored? How was it restored? These two questions the following chapters attempt to answer in part. They consider the actual restoring of the necessary priesthood and authorities to officiate for God, in God's stead; they consider the organizing of the Church, of the quorums of the priesthood, of the auxiliary associations, and of community and family life. Indeed, these chapters are essentially the story of the restoration of divine authority and correct organization. With these things restored, it became necessary to set the world right in its knowledge of God, and in its conception of the duties of man, and his relationship to the kingdom of God. But these questions concern another phase of the story of the restoration and must be left to a later book. It is with pleasure that I acknowledge here my grateful appreciation of the encouragement and assistance given me by my friends. The General Board of the Young Ladies' Mutual Improvement Associations and the Guide Committee read the original manuscript. Elders Rulon S. Wells and Joseph W. McMurrin, the Journal Committee appointed by the First Presidency, also read and criticized the original manuscript. Finally, Elders Charles W. Penrose, George F. Richards, and Joseph F. Smith, Jr., read, by appointment of the First Presidency, the complete manuscript as it was prepared to appear in book form. I wish to thank all these brethren and sisters for their generous assistance and invaluable suggestions. But while these committees have read the manuscript and have passed favorable judgment upon it, it must be remembered that the author alone is responsible for all errors here to be found. Finally, I wish publicly to acknowledge my gratitude to my brother. Dr. John A. Widtsoe, and to my mother, Mrs. Anna K. Widtsoe, for much valuable help; and to my wife for her untiring devotion and zeal in reading and correcting and perfecting. Were it not for the encouragement of these many friends, I should not dare venture to put forth the following chapters in book form. O. J. P. W. Salt Lake, Utah. Jan. 21, 1912. CONTENTS. Foreword Introduction I. A Religious Revival II. A Vision of the Father and the Son III. Seven Marks of the Great Apostasy IV. The Restoration Predicted V. An Angel Flying VI. Hidden Gospel Records VII. The Lesser Priesthood VIII. The Higher Priesthood IX. The Church of Jesus Christ X. The Gospel Ordinances XI. The Plan of Government XII. The Spiritual Gifts XIII. Sacred Writings of Old XIV. A Sacred Book of Today XV. The Keys of Gathering XVI. The Fathers and the Children XVII. The Gospel Brotherhood XVIII. A New and Everlasting Covenant XIX. The Vision of Glories XX. In the Mouths of Witnesses XXI. Further Witnesses to the Restoration XXII. The Test of Section Sixty-seven XXIII. The Testimony of the Martyrdom INTRODUCTION. Was there any need during the early part of the nineteenth century of the Christian era for a restoration of the Gospel? Was there at that time any need for a re-establishment of the Church of Jesus Christ? These are vital questions that mean everything to the people of the world. If the Gospel, as it was established by the Son of God, remained on the earth from that day until the present, there was no necessity for, and there could not have been, a restoration. If the Church of Jesus Christ remained on the earth intact from the days of the Savior's ministry when He commissioned His Apostles and sent them into all the world to preach the Gospel, until the present day, it could not have been reestablished. If the Church did remain, undefiled--the guardian and advocate of the Gospel--then there was no need of the so-called "reformation" of the middle ages. If the Church was taken away from the earth, and the Gospel replaced by another which was a perverted, defiled, and man-made system, nothing short of a restoration would bring back to mankind that which was lost. Protestantism and the "reformation" did not and could not remedy the evil. That there was a need of a restoration of the Gospel and a re-establishment of the Church, with the accompanying Priesthood and power, is attested both by the pages of history and the doctrines and practices of the religious world; for these things point unmistakably to the fact of a universal departure from the Gospel and the Church established by the Redeemer. That such a condition would be, was clearly pointed out by many of the ancient prophets, who also foretold the restoration that should take place previous to the second coming of the Son of God. How any intelligent person can read and reflect upon the many events that have taken place since the days of the establishment of the Church by our Lord, to the present time, and not fully realize that there was a universal departure from the true faith, is a mystery. The strife, bloodshed, murders, bigotry and superstition, that prevailed in the name of the Christian religion, point conclusively to a departure from the faith. The pomp, the pride, the improper exercise of authority, the changed ordinances and the weaving of pagan philosophy into the religion of the people, the creation of new offices in the ministry, and a thousand and one other things in the practices and worship of those who professed to be followers of the Lord, prove beyond reasonable question, the departure from the Gospel that has been established by our Savior in the days of his Apostles, and the absolute necessity of a restoration. For many ages following the departure from the Gospel as it was introduced by the Author of our Salvation, the world was under the bondage of sin. All mankind, both clergy and laity, were united in the fallacious belief that the canon of scripture was full and complete; and, notwithstanding the predictions of those scriptures to the contrary, had declared that there was to be no more revelation, neither ministering of angels nor other heavenly manifestation of divine will. Such things, said they, were no longer needed and had been done away. The people, surrounded by spiritual darkness, were dependent upon the dead letter or the written word, as that word was interpreted by man-appointed and worldly-taught priests. Men who denied the authority and power of the holy Priesthood had taken honor unto themselves, changing the law and ordinances to suit their own convenience. There was no vision, and the people were perishing because none were sent with authority to teach them the order of heavenly things. The Holy Spirit that was promised the true disciples by the Lord, as a guide into all truth and which should show them things to come, and would testify of the Father and the Son, had been withdrawn from mankind because of iniquity and transgression. Spiritual darkness was supreme. Pernicious superstitions and false traditions possessed the hearts of the people. For a long time, principally during the "dark ages," individuals were forbidden even on pain of death, the sacred and divine right of free thought and action. They were even denied their inherent right to approach the throne of grace, read the scriptures, or give vent to their heartfelt desires before the Lord in any manner not approved by the ruling power that had fettered all men with its chains. The least expression of free thought, of suspicion, of heretical belief, even if it was without foundation in fact, was sufficient to commit the offending person to the torture of the rack or perchance the burning stake. Thousands upon thousands died martyrs at the hands of bigotry and superstition, wrongfully in the name of the Christian faith. Secret and individual prayers offered in a way not prescribed by the priests of religion who controlled absolutely in such things, were considered a menace to the welfare of the Church. For there was a church; one of great wealth and splendor that held sway over all the Christian world. Rulers of powerful nations paid homage to it, and at times were publicly humiliated by its head whom they had angered, for by him kings were made or dethroned at will, so great was his worldly power. But this church was without divine authority. It had no divinely appointed Priesthood. Its doctrines were perverted, and before it the people bowed in submission in fear and trembling. This awful state of affairs brought about the "reformation," when the Lord raised up courageous men to shatter these fetters of bondage, that freedom might be given to the people and the way prepared in part for the re-establishment of truth, when the proper time should come. But Luther and the other "reformers" were without the power and authority to act in the name of the Lord. They, themselves, interpreting the scriptures according to their human understandings, fell into many grievous errors and established conflicting creeds until the world was filled with churches and with priests who drew near to the Lord with their lips, but were far removed from Him in their practices. This was the condition of the religious world early in the nineteenth century when the Lord revealed Himself to the youthful prophet, Joseph Smith. Joseph Smith did not come into the world merely as a reformer of false religious forms and practices. He came in fulfilment of prophecy, as a restorer of the true faith and worship of the Master, and to prepare the way before His second coming. He came to usher in the glorious dispensation of the Fulness of Times; that dispensation of the Gospel spoken of by the prophets of old as the "time of restitution of all things." The time, as Paul said to the Ephesian Saints, when "He [the Lord] might gather together in one all things in Christ both which are in heaven and which are on earth even in Him." He came to organize the Church with the same officers, power, gifts and blessings that it possessed in the primitive days. He came to prepare the way for the millennial reign of universal peace by establishing anew the Holy Priesthood with all its offices and powers--that authority by which men officiate in the name of the Lord and their acts are valid in the heavens. For, unlike the reformers, he was duly commissioned with this authority which he received under the hands of heavenly messengers who rightfully held it and were sent to bestow it upon his head. Like the ancient prophets, he had the right to point out flagrant and persistent errors in the doctrines of the churches, and the power to teach them the true form of worship. He was commanded of the Lord and commissioned to preach the Gospel and baptize the repentant believer for the remission of his sins. He came as a new witness for the Father and the Son, and testified afresh to all the world that Jesus was the Christ, the only begotten Son of the eternal Father, who came to redeem the world from sin. For he beheld the Father and the Son, and was commanded to bear witness that they live. He shattered the notion which universally prevailed that the Father, the Son and the Holy Ghost, constitute one being, "without body, parts or passions." He taught man that he was formed in the image of the Father, and that the Father and the Son were personages with bodies that were as tangible as man's. He destroyed the falsehood that little children were not redeemed through the blood of Christ without baptism and went to eternal torment if they died without being christened by a minister. He taught the world that infants were without sin. He taught that baptism was for the remission of sins and was immersion in water, and to be valid must be performed by one who was properly commissioned to administer that sacred ordinance. He overthrew the prevalent belief that sprinkling or pouring of water on the head was recognized by the Lord as baptism. He taught that a man could not be saved without repentance--that confession of belief in the Savior was not enough to save him. He, with others, received the keys of authority held by all the ancient prophets in their various dispensations, by the laying on of their hands, in fulfillment of the promise that there should be a restoration of all things. Among these prophets of old who came to him was Elijah, who committed unto him the keys of his dispensation as spoken of by Malachi, to turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest the whole earth be smitten with a curse at the coming of the great and dreadful day of the Lord. Thus was introduced into the world again the doctrine of universal salvation--the doctrine that the dead also may hear the truth and be redeemed from sin on condition of their repentance and acceptance of the ordinances performed by the living in their behalf. He taught the eternity of the marriage covenant, and the perpetual union of the family in the Celestial Kingdom of our Father, when the contracting parties are sealed by the spirit of promise by one holding the divine authority to officiate in these sacred ordinances. He taught the literal gathering of Israel and the restoration of a remnant of the Jews to their promised land and the rebuilding of Jerusalem as a holy city. He gave to the world the Book of Mormon, a sacred history of the ancient inhabitants of America, which contains the everlasting Gospel as it was taught to them. He overturned the long-cherished error that the heavens were as brass and no more revelation was to be received from on high. Many other marvelous truths he taught to mankind as he received them through divine revelation, correcting false beliefs and placing again in the reach of the people the means of escape from their sins and the judgment to come on condition of their repentance. Great was the work that he performed under the direction and inspiration of the Lord who commissioned him and ordained him to stand at the head of the Dispensation of the Fullness of Times, holding the keys of power and authority on the earth to officiate in Jesus' name. He should have been heralded by all the world as its greatest benefactor since the days that redemption was made by the Son of God. For he did more for the salvation of men in this world than any other man, save Jesus only. Yet he was reviled, persecuted, and finally martyred by wicked men and sealed his testimony with his blood which testament is of force and will stand against all who reject his message, at the last day at the judgment bar of God. Notwithstanding the opposition that was made against him and his work and the persecution he received from bigoted men, his teachings and the work that he accomplished still live and are triumphant over every opposition and attack that has been made against them. It must be so, for it is the truth from heaven that he established, and it will prevail and flourish until it conquers all things and fills the earth to the universal praise and glory of the Father. This book, prepared by Elder Osborne J. P. Widtsoe, dealing with the important subject of the restoration of the everlasting Gospel, should be read and its contents carefully considered by those who are seeking after truth. It treats the restoration clearly, and places before the people many things that have not been generally considered heretofore. It will be a means of strengthening the faith of the youth of Israel and will impart information that is invaluable. May the spirit of truth accompany the work and rest upon all those who diligently read it with a desire to learn of and profit by the restoration of the Gospel! Joseph F. Smith, Jr. The Restoration of the Gospel I. A RELIGIOUS REVIVAL. The Smiths little thought when they moved in 1818 to the township of Manchester, that their name would soon become known for good or for ill the world over. The years before had been years of honor and distinction in the community where they had lived. Robert Smith--the first of the family in America--had emigrated from England in the year 1638; and for four generations his posterity lived in the little town of Topsfield,[A] Massachusetts. They tilled the soil with faithfulness and prospered, and were respected by their neighbors. All of them were patriots, devoted to the cause of American liberty; some of them served with courage and distinction in the great War of Independence. But when the war was over, they retired to their farms--to their daily, honorable toil. The head of the Smith family in 1818 was born in Topsfield, too, in the year 1771. When a young man, however, he moved with his father to Tunbridge, Vermont. There, young Smith acquired a farm of his own, and married. There, through the trickery of his associates in a commercial enterprise, he failed. But he paid honestly every debt. He sold his farm; he sold his horses and his cattle; he sold all that he had, and set out empty-handed for Palmyra, New York, to start life anew. Two hundred acres of forest land he cleared and put under cultivation. Then, in common with many others who were pioneering in New York, Smith lost the newly broken farm because he could not meet the final payment. Nothing daunted, however, Mr. Smith moved with his family to Manchester township. There he secured a comfortable farm of sixteen acres, and prepared to continue the quiet life of honest toil and prosperity that had characterized his family since Robert Smith first set foot on American soil. There was nothing about the Smiths in 1818 to indicate that their name would ever become known beyond their immediate neighborhood. [Footnote A: Robert Smith purchased two hundred eighty acres of land partly in Boxford township, partly in Topsfield. For this reason he was called Robert Smith of Boxford.] In the spring of 1820, however, Manchester, with other parts of western New York, was swept by a wave of religious revival. Religious revivals were not uncommon in the century that is past. The people of the Christian world were then more susceptible to religious emotion than they are today. Those of the American frontier were especially very generally devoted to the cause of religion. They read the Bible prayerfully, and they attended to the worship of God on the Sabbath day. But they did not, of course, understand perfectly the Gospel of the Lord Jesus. Disputes arose often among them--disputes on questions of doctrine between the votaries of the various denominational sects. For then, as now, there existed an unauthorized number of differing creeds. And these disputes led often to unfortunate defections. Truly, the house of God should not be a house of turmoil; when strife and confusion arose, it is no wonder that many, who looked for peace and order, should become indifferent to the affairs the Church. When there was but one accepted Christian church, and that one universal in its authority, it was still sufficiently difficult to secure faithful observance of church ritual. When the Christian world became broken into hundreds of contending sects--and no one of them nearly universal in its authority--it became measurably more difficult to hold the religious interest of the people. It was, then, when there occurred a kind of apostasy from spiritual things that religious revivals were held such as that which came to Manchester in the spring of 1820. The revival movement of that year seems to have originated with the Methodists in the winter of 1819. Rapidly, however, it spread from sect to sect, and from village to village, until every denomination in western New York was affected by it. The ministers--most prominent among whom were the Reverend Mr. Stockton of the Presbyterian church and the Reverend Mr. Lane of the Methodist church--united in the effort to bring about a spiritual awakening. They did what lay in their power to do to inspire religious enthusiasm. They professed that they cared not with what sect a man might later ally himself, so only he "got religion" and became "converted." Thus, the Methodists, the Presbyterians, the Baptists, and all other denominations there represented, seemed to co-operate unitedly, and in love, to bring about the greatest good for the people concerned. And the people responded encouragingly to the efforts of the ministerial body. Those who lived in the cities attended the revival meetings in throngs; those who lived far away flocked to the larger centers to take part in the spiritual awakening. The leaders preached eloquent, emotional sermons. They marshaled their arguments with masterly skill. They wrought upon the fears of the people till they became stirred to the very depths of their souls. Often these revival meetings were productive of marvelous manifestations. The great revival of Kentucky, in 1800, seems to have been in a way the beginning and inspiration of a long series of revivals in following years. The meetings held there were typical of the revival in general; we turn to descriptions of them to learn how they were conducted, and how they were characterized. Professor J. B. Turner of Illinois College says, "The people were accustomed to assemble, sometimes to the number of ten or twelve thousand, and they often continued together, in devotional exercises, for several days and nights. Here the people were sometimes seized with general tremor, the pulse grew weaker, their breathing difficult, and, at long intervals, their hands and feet became cold, and finally they fell, and both pulse and breath, and all symptoms of life forsook them for nearly an hour, during which time they suffered no pain, and were perfectly conscious of their condition and knew what was passing around them. "At one time during service, several shrieks were uttered, and people fell in all directions. Not less than one thousand fell at one meeting. Their outward expressions of devotion consisted in alternate singing, crying, laughing, shouting, and every variety of violent motion, of which the muscular system is capable. These violent motions they soon became unable to resist. They were violently thrown upon the ground by the convulsions, where their motions 'resembled those of a fish upon land.' This disease lasted through several years, in some cases, _and propagated itself by sympathetic imitation, from one to another_,[B] with astonishing rapidity; in crowds, and often in small assemblies."[C] [Footnote B: The italics are the present writer's.] [Footnote C: Turner, "Mormonism in All Ages" (1842), pp. 272,273.] Another professor, writing of the same remarkable phenomena, says, "It happened that in the summer of 1799 two McGee brothers, William, a Presbyterian, and John, a Methodist, when crossing the pine barrens in Ohio, determined to turn aside and visit a sacramental solemnity at Red River. * * * Several preachers spoke. First John McGee, the Methodist, and never, as he says himself, did he preach with more light and liberty. Then his Presbyterian brother and the Rev. Mr. Hodge spoke with much animation and power. While the latter was discoursing, a woman in the east end of the house, unable to repress the violence of her emotions, gave vent to them with shoutings loud and long. At the close of the sermon the other ministers went out, but the two McGees and the people seemed loath to depart. 'William felt such a power come over him that _he quit his seat and sat down on the floor of the pulpit, I suppose not knowing what he did_. A power which caused me to tremble was upon me. There was a solemn weeping all over the house. At length I rose up and exhorted them to let the Lord God Omnipotent reign in their hearts, and submit to Him, and their souls should live. Many broke silence. The woman in the east end of the house shouted tremendously. I left the pulpit and went through the audience shouting and exhorting with all possible ecstasy and energy, and the floor was soon covered with the slain.' * * * Upon the return home, they rushed into the arms of their friends, shouting and telling what wonderful things God had done for their souls."[D] [Footnote D: Davenport, "Primitive Traits in Religious Revivals," pp. 69, 70--Resume of a letter written by John McGee.] It was such a revival movement as this that came to Palmyra and Manchester in 1820. "The seriousness began at Palmyra," we are told. "The youth and children seem to be roused up to enquire, _What must we do to be saved?_ A few drops from the cloud of glory have fallen upon Pittstown. There is uncommon attention to public worship in Canandaigua. It has been difficult during the winter to get places large enough to accommodate, or even contain the people. The countenance of many show how anxious their minds are to know how they may flee from the wrath to come."[E] [Footnote E: J. H. Hotchkin, "A History of the Purchase and Settlement of Western New York," pp. 36, 37.] And thus the revival progressed from day to day, the ministers working harmoniously together in the common purpose of waking the spiritual interests of the people. When, however, the time came for those who had "experienced religion" to profess their party allegiance, it became apparent that the seeming good-will between the sects did not extend below the surface. The ministers began then to contend one with another. The noise and confusion of the sometimes fanatic gospel meetings had been great; but the confusion that followed now was greater and of a more serious kind. Standing in their tent-doors, as it were, the ministers cried to the sorely perplexed new converts, "Lo, here is Christ!" "Lo, here." "The Reverend Mr. Stockton * * * insisted that the work done was largely Presbyterian work as he had been a dominating influence in the movement, and presided at the meetings. The Reverend Mr. Lane of the Methodist church preached a sermon on the subject, 'What Church Shall I Join?' He quoted the golden text of James, 'If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him.'"[F] And to the confusion of the scene was added bitterness; for, not only did the newly converted not know with what church to associate themselves, but the pseudoministers of God strove among themselves, the one maligning the other. From a well-meant spiritual revival, begun in religious zeal and conducted apparently in brotherly love, there resulted finally bitterness and contention because there was no unity among the professing followers of Christ. The newly converted were hardly better off after their conversion than they were before it. [Footnote F: B. H. Roberts, "History of the Mormon Church," in Americana. Vol. IV, No. 6, p. 614.] Meanwhile, there was present during this strenuous religious revival in Manchester, a rather serious-minded boy of some fourteen years of age. He was the fourth child of the Smiths. The Smiths themselves were in the main attracted by the doctrines of the Presbyterians. But Joseph did not know what he should do. He attended the revival meetings. He witnessed the violent manifestations of religious emotion. Undoubtedly, he was deeply affected at times by the excessive demonstrations of his associates and friends. But through it all, he maintained a perfect self-control. Never once was he so overcome by his emotions that he took part in the excitement of his friends. He stood calmly, thoughtfully by--a spectator, puzzled, perplexed. "During this time of great excitement," he wrote in his manhood, "my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect; but so great were the confusion and strife among the different denominations that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others."[G] [Footnote G: "History of the Church," Vol. I, pp. 3,4.] Under such conditions it is hardly to be wondered at that the boy was troubled in mind. The wonder is that he, too, was not overcome by the emotional excitement of the day. Perhaps no fact of psychology is better established than this, that the mental and nervous organizations of like-minded people "respond in like ways to the same stimuli." With the religious folk of the Manchester revival this boy was undoubtedly sympathetically like-minded. Yet, he did not yield to the emotional impulses that seized upon his friends; and that, too, in spite of the fact further asserted by psychologists and sociologists, that sympathetically like-minded people "are not likely to have their primitive and instinctive nervous tendencies and mental traits under the governance of the higher inhibitory centers;" and that "the nervously unstable, the suggestible, the _inexperienced_[H] [are] affected by the highly emotional revival earlier than the dignified and intelligent people of judgment and standing."[I] This boy of fourteen years was inexperienced; his standing in the eyes of the world was nil; yet, his primitive and instinctive tendencies and mental traits seemed to be well under the governance of the higher inhibitory centers. [Footnote H: Italics are present writer's.] [Footnote I: Davenport, "Primitive Traits in Religious Revivals," pp. 2, 3.] Professor Frederick Morgan Davenport, whom I have already quoted, says further in his treatise of the primitive traits of religious revivals, that, "we must bear in mind constantly that the effect of a sympathetic religious movement is greatly increased by the massing of men and women in a psychological 'crowd,' a camp meeting for instance. * * The natural result of the assembling of men in crowds, especially when skilful speakers engage their attention and play upon the chords of imagination and emotion, seems to be the weakening of the power of inhibition in each individual, and the giving of free reign to feeling and imitation. * * * This will be most in evidence among primitive, superstitious and unlettered people, of course, for civilization shows itself in nothing more clearly than in the growing capacity for individual self-control, but they will also appear in the relatively high stages of culture and experience if the combination of conditions, physical, mental and social, is strong enough to develop them. In fact there is no population, there are comparatively few individuals in any population who cannot be swept from the moorings of reason and balanced judgment if brought under the mysterious and potent influence of the psychological 'crowd.'" [J] [Footnote J: Davenport, "Primitive Traits in Religious Revivals," pp. 9, 10.] The boy, Joseph Smith, was present in the massing of men and women, in a "psychological crowd," so-called, in a camp-meeting even. There were skilful speakers present to engage the attention and to play upon the chords of imagination and emotion. While he was neither wholly primitive, nor very superstitious, he was, to be sure, unlettered. He had certainly not passed through the higher stages of culture and experience. Indeed, there was present in him a combination of conditions--physical, mental, and social--that would lead one to expect in him the usual display of emotional excitement in a sympathetic religious movement. Yet, he displayed unusual self-restraint through it all. He was not "brought under the mysterious and potent influence of the psychological 'crowd.'" He confesses to experiencing feelings both deep and poignant, and to becoming excited at times; yet he kept himself aloof from all the contending parties. He seemed to possess a strongly developed "capacity for individual self-control." He became somewhat partial to the Methodists; but since he could not determine, amid such scenes of confusion and strife, whether or not they were wholly right, he refrained from allying himself with any sect. While his friends and associates lost themselves in a kind of religious frenzy, this boy, scarce fourteen years of age, asserted his independence of thought and feeling, and held himself aloof from the religious excitement of his day. However, it must not be forgotten that his mind was exercised over religious conditions. He longed to know the truth. He sought earnestly to find it out. And in a condition of calmness, clearness of vision and perfect self-control--perplexed in mind, but not weakened by emotion or excitement--Joseph Smith, Junior, sought the Lord in prayer. From that moment, almost, the name of the Smiths became known the world over for good or for ill. II. A VISION OF THE FATHER AND THE SON. It was a clear, beautiful morning in the early spring. Joseph Smith, the boy, awoke from his slumbers with an insistent desire to know what church he should join. The revival was drawing to a close. If he were to be "converted" during the progress of the revival, he must "get religion" soon. Yet, he could not determine which of the contending sects was right. Only one thing seemed indelibly impressed upon his mind. It was the sermon of his friend, the Rev. Mr. Lane of the Methodist church, and the golden text of James. That, especially, seemed to weigh upon him. He found the text in his own Bible, and read again the golden words, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." The words sank deep into the boy's heart. He pondered them earnestly. Surely, he lacked wisdom; for he did not know what he would best do to serve the Lord. Then, if the Lord gave freely to those who asked, and upbraided not, why should he not ask? The question recurred again and again. At length, he determined that he must forever remain ignorant of the truth, or he must seek the Lord in prayer according to the admonition of James. On this beautiful morning in the spring of 1820, then, Joseph Smith retired into the nearby wood to pray. It was the first time in his life that he had made such a venture. "Amidst all my anxieties," he wrote in the story of his life, "I had never yet made the attempt to pray vocally."[A] [Footnote A: "Pearl of Great Price," p. 84.] What followed in the sacred grove is best described in the Prophet's own words: "After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being: from the unseen world, who had such marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. "It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spoke to me, calling me by name, and said, pointing to the other-- "'THIS IS MY BELOVED SON, HEAR HIM!' "My object in going to enquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right--and which I should join. I was answered that I must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were an abomination in His sight: that those professors were all corrupt; that 'they draw near me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.' He again forbade me to join with any of them: and many other things did He say unto me, which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven. When the light had departed, I had no strength; but soon recovering in some degree, I went home. And as I leaned up to the fireplace, mother inquired what the matter was. I replied, 'Never mind, all is well--I am well enough off.' I then said to my mother, 'I have learned for myself that Presbyterianism is not true.'" Such was the first vision--a vision of the Father and the Son. It was the first act in the great drama of the Restoration. Of course, Joseph's friends could scarcely believe that anything so wonderful had happened to him. He related the strange experience to the ministers; but they scoffed at the suggestion of a new revelation. Moreover, they became suddenly possessed of a bitter and inexplicable hatred of the young seer. They made him a public butt of ridicule; they maligned him in their discourses; and they persecuted him when he came among them. For having exercised a remarkable "capacity for individual self-control"; for having sought from the Lord Himself to know the truth; for testifying that he had received the truth in a vision--the boy seer was cast off by his fellow-men and doomed to stand alone. But "I had actually seen a light," he wrote in after years, "and in the midst of that light I saw two personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart. Why persecute me for telling the truth? * * * For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it, at least I knew that by so doing I would offend God, and come under condemnation."[B] [Footnote B: "History of the Church," Vol. I, pp. 6-8.] And what really was the significance of this first vision? Of what consequence was a boy's prophetic sight that the world should take cognizance of it? What great far-reaching truths did the vision contain, that the religious world should still writhe under it? In the first place, the experience of the boy-prophet demonstrated the fact that the word of God is good; it holds for anyone who approaches Him in faith. The sectarian world had come to look upon the Holy Bible as little more than any other book. It was to be read, but not to be believed, so to say. But Joseph took seriously the word of God as announced by the prophet James. The boy prayed earnestly and honestly; and in answer to his prayer came the glorious vision of the Father and the Son. The word of God is truth, not fiction. Secondly, this first experience of the prophet revealed the fact that spiritual gifts may be enjoyed even in this day by those who seek the Lord in truth. Anciently, men dreamed dreams, saw visions, spoke in tongues, healed the sick, and did many other strange things by the power of the Lord. Just such things may men do now by the exercise of proper faith. It was thus that Joseph gained the spiritual blessings of the first vision. Then, in this vision was first announced the fact of the great apostasy. Jesus Himself denounced all the denominations of the world, saying that they worshiped Him with their lips but their hearts were far from Him. He admonished the young boy who had sought Him in prayer to join no one of them. Moreover, it appears on analysis of the vision, that Jesus could accept none of the ministers who purported to serve Him. They taught for doctrine the precepts of men. They held no authority from Jesus. And to preach in His name, surely the preacher should hold authority from Him. Then, this glorious first vision demonstrated the fact of the personality of God. Two heavenly beings appeared before the prophet. They were in form and bearing like men. The one raised His hand and pointed to the other and spoke. The other instructed the boy, as a tutor might instruct his pupil. Moreover, in this same vision was clearly demonstrated the fact that the members of the Godhead are separate and distinct persons. Finally, the vision established the fact that God can and will speak to man whenever He chooses so to do, in any age. Indeed, when the Church of Christ is upon the earth, there must also be revelation, or communication with God. When revelation ceases, the true church also ceases, for it drifts like a rudderless ship from its course. These points, then, are demonstrated by the first vision of Joseph Smith:--the word of God is to be relied upon; spiritual gifts will attend the faithful even at the present day; the Christian churches of the world are without authority; the God of heaven is a God of personal, tangible form; the members of the Godhead are separate and distinct in person; and, finally, the Church of Christ must be favored with continued revelation, else it must suffer spiritual death. But all these points were contrary to the doctrines of both Catholic and Protestant churches. In upholding them, the boy-prophet aroused against himself the opposition of the whole religious world. Is it a matter of wonder, then, that the name of Joseph Smith is known the world over for good or for ill? Is it a matter of wonder that the religious world should take cognizance of the boy's prophetic sight, or that it should writhe under the arraignment of the first vision? Is it not rather a matter of wonder and admiration, that the boy, scarce fourteen years old, evilly spoken of and persecuted, should still persist in his testimony that he had seen a vision? And from that first vision what further has grown adds further to the wonder and admiration of the boy selected to usher in another dispensation. III. SEVEN MARKS OF THE GREAT APOSTASY. Perhaps the most important count in the arraignment of Joseph Smith's first vision is that the Christian world has departed from the simple Gospel of the Lord Jesus. "They draw near me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men: having a form of godliness, but they deny the power thereof," the Lord said to the prophet in speaking of the Christian denominations. And, surely, the tumult, the strife, the confusion of such religious revivals as that of 1820, are sufficient evidence that the words of the Savior were true. "One Lord, one faith, one baptism"[A] had been the doctrine of Jesus and the apostles. In 1820, there were many faiths, and many baptisms. [Footnote A: Eph. 4:1-13.] That this condition should exist in the religious world of the nineteenth century, was only a natural consequence in the course of history. Jesus and the apostles had taught in early times the Gospel in its pure simplicity. Soon after the passing of the apostles, however, the Christian church had departed from the orthodox doctrines of the Lord, and had become corrupt in many ways. Persecution, waged by both the Jews and the Gentiles, was in part responsible for the great apostasy; but possibly prosperity, and the adoption of Christianity as the state form of worship, were even more productive of a general abandonment of the religious doctrines taught by Jesus and the apostles. In a general way, there are seven points in which the apostasy of the early Christian church is marked. In the first place, the doctrine of the Godhead became greatly changed soon after the apostolic age. It had been taught that man was made in the image of God; that, therefore, God was a person of body and parts. Jesus, the one perfect man to take upon Him flesh, was in the express image of God the Father.[B] There soon grew in the church, however, diverse opinions of the nature of God. He became an inconceivable immateriality with boundless power. The result in modern doctrine is a kind of divine nonentity, everywhere present yet nowhere to be found--an impossible being with neither shape nor dimension, with neither parts nor passions, but who, nevertheless, abides in an undefined place called Heaven, and loves the children of earth. Moreover, the doctrine of the unity, or the trinity, of the Godhead also became perverted in the early church. It had been taught that there were three beings in the Godhead--the Father, the Son, and the Holy Ghost; separate and distinct in person, but one--that is united--in purpose and action. After the passing of the apostles it was taught that these three were only one:--"the Father is God, the Son is God, and the Holy Ghost is God, and yet they are not three Gods but one God."[C] [Footnote B: Gen. 1:26, 27; 5:1-3; Heb. 1:1-3.] [Footnote C: Athanasian Creed.] In the second place, the doctrine of the necessity of divine authority became wholly ignored. The men of old understood that they might not assume of their own accord to officiate in the things of God. Jesus stated the doctrine tersely when He said to His apostles, "Ye have not chosen me, but I have chosen you, and ordained you."[D] In later times, however, it became popular for men to elect the office of priest or minister. At the present time men choose the calling of preacher as they do that of lawyer or doctor. They seek positions that confer upon the holders worldly recognition and riches. [Footnote D: Heb. 4; II Pet. 1:21; John 15:16-19.] In the third place, the organization and government of the primitive church became corrupted. In the church of Christ there had been apostles, prophets, evangelists, seventies, elders, bishops, priests, teachers, and deacons.[E] These officers were maintained as long as the apostles lived; there are many references to them during the first century of the Christian era. Soon thereafter, however, many of these officers were dropped as unnecessary. Today, there is not a denomination descended from the old Catholic church that maintains in its organization all the officers provided by the great Master; nor does the Catholic church itself do so. And with the church organization corrupted, it follows that the church government must be incomplete and inadequate. [Footnote E: Eph. 4:11 ff; I Cor. 12:12-29.] In the fourth place, it was not very long after the passing of the apostles, before the outward ordinances of the church became changed to suit the convenience of men. Baptism had been administered by immersion, as the word indicates.[F] The custom arose, however, merely to sprinkle the applicant for baptism; or, at most, to pour a little water on him. Furthermore, while the ordinance was meant only for adults, or for young people that had reached years of accountability, it was applied, after the time of Christ, to babes, who could neither know nor confess Him. The sacrament of the Lord's supper, too, was burdened with ceremony, and changed materially.[G] The ordinance of administration to the sick was dismissed as useless.[H] In fact, there remains in the churches today hardly an ordinance that has not been changed to suit the whims of men. [Footnote F: Matt. 3:13-17.] [Footnote G: Luke 22; Matt. 26; I Cor. 11:23-26.] [Footnote H: Jas. 5:14, 15.] In the fifth place, the church ritual became perverted under the administration of those who professed to follow after Jesus and His apostles. Nothing could be simpler or purer than the church service instituted by the Savior. After the third century, the simplicity was gone forever. To gain the good will and the favor of the pagans, many of their customs and ceremonies were adopted by the Christian church. So far was this done that the Christian worship of today is sometimes more nearly akin to the pagan worship of old, than it is to the simple worship of the Church of Christ. In the sixth place, the spiritual gifts--so common in the days of the apostles--became wholly lost to the later Christian church. Prophecy, healing, speaking in tongues, and other marvelous blessings, are enumerated by the Apostle Paul. He makes clear the fact that these gifts _will_ be manifest whenever the authorized church operates. Unfortunately, belief in the spiritual gifts is rare in the modern Christian church. Finally, the body of church doctrine became corrupted in the third, fourth, and fifth centuries. To consider all the changes in church doctrine would require more space than can be allowed in this brief summary. Suffice it to say that besides the changes in doctrine already named, there was departure from the truth in many essential ways; as, for example, the introduction of the doctrine that infants if unsprinkled would be eternally damned; that condemnation for sin meant eternal condemnation, without hope of relief, worlds without end; that there may be two standards of morality in this life, and so forth. In short, though it may appear to be a bold and a very general statement, it seems to be true that only a few doctrines concerning the salvation of man, from the time of his advent into this world to the time of the great judgment, remain today as they were taught by Jesus. From these seven points, then--the corruption of the doctrine of God and the Godhead; the rejection of the doctrine of Divine Authority; the distortion of the doctrine of church organization and church government; the changing of the outward ordinances; the perversion of the simple church ritual; the loss of spiritual gifts; and the corruption of the body of church doctrines,--from these seven points, it is indisputably evident that the great apostasy from the primitive Christian church is an accomplished fact. Although there followed in the middle ages a period of reformation--or revolution--yet there was effected no return to the primitive faith. There came no new revelation, and therefore there could come no authorized church. The churches of the Protestants were merely broken off from the mother Catholic church, which they themselves believed to be apostate. Each new religious teacher as he arose placed his own personal interpretation upon the word of God. Thus there came to be many creeds; and since these creeds differed materially in essential points, contention and strife became inevitably common among the sects. Such was the condition of the world in the spring of 1820. Although, for the purposes of a revival meeting, the ministers of the Protestant churches might unite for a time in a general effort to waken the people to spiritual life, yet there lay beneath the surface feelings of antagonism and bitterness the one toward the other. The seven marks of the apostasy make them alien to Christ.[I] [Footnote I: For a full consideration of the apostasy and the so-called reformation, see B. H. Roberts' "Outlines of Ecclesiastical History," and J. E. Talmage's "The Great Apostasy."] IV. THE RESTORATION PREDICTED. The great universal apostasy we have thus briefly described was foretold by many of the ancient prophets. In both the New and the Old Testament may be found pertinent references to a general falling-away; for the prophets of old--specially chosen men who spoke as they were moved by the Holy Ghost--foresaw clearly that even the simple words of Jesus would become corrupted, though the fact of His ministry might be accepted. And just as the prophets of old foresaw the falling away, so, too, they foresaw and predicted the glorious restoration. The blissful condition to be desired at the time of the restoration was described by the Lord to Jeremiah. The Lord God would make a new covenant with His people. It was to be a time when the law of the Lord should be put in the "inward parts" of the people, and they should "teach no more every man his neighbor, and every man his brother, saying, Know the Lord"; for they should all know Him, from the least of them to the greatest of them.[A] How far we are in the modern religious world from realizing the condition here described, it is needless to say. The promised new covenant has certainly not been generally accepted. The time remains yet to come when creeds shall cease contending one with another, saying, "Know the Lord." The time is not yet to come, however, when the new covenant shall be introduced. It is here. [Footnote A: Jer. 31:31-34.] King Nebuchadnezzar had one night a wonderful dream. He saw standing before him a great image of excellent brightness, but terrible form. The head of the image was of gold; the breast and the arms were of silver; the belly and the thighs were of brass; the legs were of iron; and the feet were part of iron and part of clay. As the image stood before the dreamsight of the king, there appeared a stone cut without hands, which smote the feet of the image and broke it to pieces. The clay, the iron, the brass, the silver, the gold, of which the image was made became like chaff and were scattered in the winds of heaven; but the little stone became a great mountain and filled the whole earth. To the Hebrew prophet Daniel was given the interpretation of Nebuchadnezzar's dream. The four parts made of gold, and silver, and brass, and iron, represented, he said, four great world kingdoms that should arise. In fact, the first of them--that represented by the head of gold--was Nebuchadnezzar's own, the kingdom of Babylon. After it should arise another inferior to it--the kingdom of the Medes and Persians--typified by the breast and arms of silver. There should come in succession two others--the kingdom of Alexander, a kingdom of brass to bear rule over the whole earth; and the empire of Rome, an empire of iron, strong, to break in pieces and subdue all things. Finally, after the fall of these four world empires, the earth should be divided into many kingdoms, some strong and some weak, as the feet and toes of the image were part of iron and part of potter's clay. Then, in the days of these kingdoms, said the prophet Daniel, "shall the God of heaven set up a kingdom which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms and it shall stand forever."[B] [Footnote B: Dan. 2:31-45.] Plainly, the stone cut without hands stands for the Church of Christ, the Kingdom of God. In the day of the petty governments that sprang from the ruins of Rome, the stone should appear. At some time after the fall of Rome, the kingdom of God should be established. But that day and time are modern day and time; and modern time is now. In our day, then, according to the vision of King Nebuchadnezzar, interpreted by the prophet Daniel, the God of heaven should establish His kingdom among men. Here is a clear prediction of the restoration of the Church of God. Again, in the book of the prophet Malachi, occur passages that point unmistakably to a time of restoration. The Lord promises to send a messenger, before He shall come suddenly to His temple. Then only the righteous shall stand, for He shall be like a refiner's fire, and like fuller's soap.[C] Again, before the great and dreadful day of the Lord--when all the proud and all that do wickedly shall burn as stubble--the Lord promises to send Elijah, to "turn the heart of the fathers to the children, and the heart of the children to their fathers," that the earth may not be smitten with a curse.[D] These, too, are clear predictions of a restoration, setting forth some things to be accomplished. And it is evidently then--for it has not been before--that the mountain of the house of the Lord shall be established in the top of the mountains, and the nations shall come to it to learn of the ways of the Lord.[E] [Footnote C: Mal. 3:1-3.] [Footnote D: Mal. 4:1-6.] [Footnote E: Micah 4:1-2.] Now, it may be objected that these prophecies were all fulfilled in the ministry of the Lord Jesus. The objection is, however, untenable. The conditions described in the predictions did not exist at the time of Christ. In the first place, that was not the great and terrible day of the Lord, when the proud and the wicked should burn as stubble. Next, the Lord did not then come suddenly to His temple; nor did He sit as a refiner and purifier of silver. Furthermore, at the time of Christ, Rome was still in her glory. The feet and toes of Nebuchadnezzar's image had not yet grown forth. It was too soon for the stone to roll forth from the mountain. Then again, it was predicted by Daniel that the kingdom of Christ which he saw established should never be destroyed nor given to another people. Jesus Himself, however, said to the people of His day, because of their unbelief, "The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof."[F] If, therefore, the kingdom of God typified by the stone were established in the days of Jesus, then either Daniel or Jesus must fall as a false prophet. Since, however, both were holy men of God--and one a God Himself--it must be that Daniel's prophecy remained yet to be fulfilled. Examine the scriptures from any point of view, the conclusion remains the same: Although Jesus established His Church while upon the earth, yet it was not the establishment that should never be changed nor be given to other people. In the economy of God, there remained yet another period when His kingdom should be established for the last time, when the righteous should gain the victory over sin, and when the God of Glory should finally come as King of kings to rule over His own. [Footnote F: Matt. 21:42, 43.] That other period was seen in splendid vision by the beloved disciple of Jesus. John was on the Isle of Patmos. It was long after the Lord had been crucified. The falling-away had already begun. In terrible vision, John had been shown how the Church should be persecuted by its enemies, and how, finally, it should flee into the wilderness to be seen no more for a long period by man. Then, after the apostasy had been fully accomplished, and the world had been prepared, should come the restoration. Six mighty angels had John seen, each with his special mission to perform. Then there appeared the seventh. Of him John writes: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice. Fear God, and give glory to Him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters."[G] [Footnote G: Rev. 12, 13, 14 chapters.] Naturally, if there had been no apostasy, there would have been no need of another angel flying in the midst of heaven to restore the gospel,--neither to a community, nor to every nation, and kindred, and tongue, and people. Naturally, too, since this condition was seen in vision by John while on the Isle of Patmos, it could not have been fulfilled in the ministry of the Savior. It belonged to a future time, to a time subsequent to that of John. It confirms the prediction of Daniel, that the kingdom of God should be established at some time after the fall of Rome. And it reveals the manner of the restoration: there should come an angel flying, having the everlasting gospel to preach to them that dwell upon the earth. In conclusion, it may be observed that the restoration was, according to the prophets, to be a restoration in very deed--a restitution of all things. In the sermon delivered on Solomon's porch, Peter predicted "the time of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began."[H] Peter understood that there must be a period of restoration before the end of the world--before, indeed, Jesus the Christ could come again. Undoubtedly, it was the same thing Jesus had in mind, when He said, "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations: and then shall the end come."[I] [Footnote H: Acts 3:21.] [Footnote I: Matt. 24:14.] The restoration was, then, a part of the general plan, as well as the apostasy. It must of necessity follow after the apostasy. Not only the great falling-away, but the splendid restoration also, was clearly foreseen and predicted by the ancient prophets. The time of the restoration was to be the time of the kings that should follow the fourth great world-empire--that is, it was to be modern time. And the act of the restoration was to come through no human means, but should be like a stone cut out of the mountain without hands. It was to be brought about by the ministry of angels. V. AN ANGEL FLYING. Three and a half years passed silently by after Joseph Smith received the vision of the Father and the Son. During that time there was no further communication from heaven. That he had received one vision, Joseph stoutly and fearlessly maintained. Neither persuasion nor persecution could break the testimony he had borne, nor dispel the knowledge he had divinely gained. The vision he had seen was real; the knowledge he had gained was real. He could not deny it. For three and a half years after this vision, however, he was apparently shut out from the presence of God. The young seer was left to himself. It was a period of silence. Two things are notable in the conduct of Joseph's life during these years. First, he manifested the same self-control and absence of emotion or excitement, that he possessed when he went into the wood to pray. Had he been a victim of the "potent influence of the psychological 'crowd'"[A] he would undoubtedly have suffered from the religious disease and fanaticism common to revival movements. The excitement of the revival would have remained with him--as it did with everyone else--for an extended period of time. With the conviction of the glorious vision of the Father and the Son upon his mind, the boy would undoubtedly have felt still further emotional excitement, and would have been led to see further visions after the first one. Moreover, had he become subject to any derangement of mind, or diseased condition like epilepsy, as has been claimed by some of his defamers, he would have become even more liable to visionary manifestations. It was not so, however. His health was perfect; his self-control, complete. For three and a half years the heavens were shut above him. For three and a half years the God of heaven spoke no further word to him. For three and a half years he was left alone to ponder what he had seen, and to bear persecution unaided for testifying to truth. Always he was calm, unruffled, unaffected by religious passion or frenzy. [Footnote A: The term "psychological crowd" is used in this chapter and elsewhere in the sense in which it is used by Prof. Davenport in the quotation in the first chapter of this book.] Next, Joseph Smith manifested no desire, even though he had seen and talked with God Himself, to arrogate to himself any authority whatsoever. Many others in the history of the world claim to have seen visions. Mohammed, when forty years of age, saw in vision--he says--the angel Gabriel, and was commanded to preach a new religion. The authority to do so, he assumed at once. Joan of Arc, in response to the alleged heavenly voice which spoke to her, hurried to the side of the dauphin of France. Emmanuel Swedenborg, after years of scientific activity, began suddenly to herald a new church, and to interpret the word of God in a score of theological works--for, he claimed, the Lord had appeared to him in vision. With Joseph Smith, however, it was different. While he maintained stoutly, against the ridicule of friends even, that he had beheld a vision of the Father and the Son, he did not presume therefore to promulgate a new doctrine, or to establish a new church. He continued in the routine of his daily labor. He meditated what the Lord had said to him. He had been told that the sectarian churches of the world were wrong. He might have proceeded to establish a church that should be right. But Joseph had not yet received a full commission. He did not presume to do what undoubtedly he would have done had he been merely a victim of the "psychological crowd." For three and a half years, he waited for further instructions from the God of heaven. On the evening of the twenty-first of September, 1823, Joseph Smith approached the Lord God again in secret prayer. This time it was in his private chamber. Fearing that he had offended God, that he had not walked so circumspectly as he should have done in the light of the revelation he had received, the youth, now in his eighteenth year, besought the Almighty for forgiveness of sin, and for a manifestation that he might know his standing before God. In his own account of what happened there, Joseph says, "While I was thus in the act of calling upon God I discovered a light appearing in my room, which continued to increase until the room was brighter than at noon-day, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so also were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. "When I first looked upon him, I was afraid; but the fear soon left me. He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni, that God had a work for me to do, and that my name should be had for good and for evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people. He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants; also, that there were two stones in silver bows--and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim--deposited with the plates; and the possession and use of these stones were what constituted 'Seers' in ancient or former times; and that God had prepared them for the purpose of translating the book."[A] [Footnote A: "History of the Church," Vol. I, pp. 11, 12.] There followed then further instructions based upon the Holy Scriptures. The angel read and explained portions of the third and fourth chapters of Malachi. The third chapter predicts the sending of a messenger to prepare the way of the Lord when He shall come suddenly to His temple. The coming will be attended with much glory; and the Lord Himself shall purify Israel, and purge it of iniquity. The time of the fulfillment of this prophecy, said the angel, was at hand. The fourth chapter of Malachi, is particularly interesting as quoted by the angel. The first verse he rendered thus: "For behold the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall burn as stubble, for they that come shall burn them, saith the Lord of hosts, that it shall leave them neither root nor branch." The fifth and sixth verses, he read thus: "Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet before the coming of the great and dreadful day of the Lord. And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to the fathers; if it were not so, the whole earth would be utterly wasted at his coming." These predictions, too, said the angel, were about to be fulfilled. Moroni then quoted the eleventh chapter of Isaiah. It predicts a day of peace and righteousness, when an ensign shall be set up for the Gentiles, and when the Lord shall set His hand again the second time to gather His scattered people. This time was at hand, and was about to be fulfilled. Next the angel read from the sermon of Peter on Solomon's Porch: "For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things, whatsoever he shall say unto you. And it shall come to pass that every soul which will not hear that prophet shall be destroyed from among the people."[B] [Footnote B: Acts 3:22, 23.] This prophecy, also, was about to have a complete fulfillment. Finally, among many other scriptures, the angel quoted from the great prophecy of Joel. Before the great and terrible day of the Lord, according to this wonderful prediction, the old men shall dream dreams, and the young men shall see visions, and wonders shall appear in the heaven and the earth. The sun shall be turned into darkness, and the moon into blood; but whosoever shall call upon the name of the Lord shall be delivered.[C] This same prophecy was referred to by Peter on the day of Pentecost, and was possibly in part accomplished then. But the prediction refers unmistakably to the last days--before the great and terrible day of the Lord. Now is the day of Joel's great prophecy, and now, said the angel Moroni, it is about to be fulfilled. [Footnote C: Joel 2:28-32.] Thereupon, the vision was closed. Gradually the light assembled from the room about the person of the angel. Then he disappeared into heaven, leaving the room in total darkness. The youth to whom had been given this marvelous manifestation lay wide awake on his bed. Sleep was driven from his eyes. He was filled with amazement at the singularity of the vision, and at the doctrines that had been explained to him. Then suddenly, in the midst of his wonder and meditation, the heavenly messenger appeared again. He stood again in the air by the bedside, and repeated minutely all the instructions he had given before. He added predictions concerning the great judgments that should come to the earth, with desolations by famine, sword, and pestilence--and all these things should come during the present generation. Again the vision closed. Again the light centered in the angel as he disappeared and left the room in darkness. The youth lay again wondering at the marvelous vision, when, to his astonishment, the same divine messenger appeared the third time, and repeated all that he had said before. "After this third visit," writes the Prophet, "he again ascended in heaven as before, and I was again left to ponder on the strangeness of what I had just experienced; when almost immediately after the heavenly messenger had ascended from me the third time, the cock crowed, and I found that day was approaching."[D] Thus ended the second act in the great drama of the Restoration. [Footnote D: "History of the Church," Vol. I, p. 14.] Now, what is the significance of this second vision--or of this series of visions? Of what importance is it in the story of man's relationship to God? What bearing has it on the story of the Restoration? First, it was declared that the Lord God had a work for Joseph to do. In the first vision nothing is recorded of the boy's future mission. He had been told merely to join none of the contending churches striving to win his favor. They were corrupt. Now, the life-work of the boy is briefly outlined. He is to raise an ensign to the nations, and become an instrument in the hands of God in bringing about the gathering of Israel. God is to set His hand a second time to recover His people. Moreover, Joseph is to become a prophet to reveal the word and the law of the Lord. His name, therefore, shall become known for good or for evil the whole world over. Next, a book, written in a strange tongue on golden plates, is to be delivered to the boy for him to translate. This book contains the history of the inhabitants of the American continent, and will reveal the mysteries of the origin of the American Indian, and of the relics of ancient civilization. Moreover, this book of golden plates contains the fulness of the everlasting Gospel as it was taught to the Nephites. It was taught by Jesus Himself to the ancient inhabitants of this continent. Now, when the world has departed from the truth, it is to be restored by an angel to a divinely chosen prophet of God. Then the priesthood is to be revealed to Joseph Smith by the hand of Elijah. The keys of the dispensation of "turning the hearts of the fathers to the children and the children to the fathers" are to be committed into the hands of the Prophet Joseph. This work of which Elijah appears to be the director, is of a particular kind. He shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers. If it were not so the whole earth would be utterly wasted at the coming of the Lord. Again, wonderful signs shall appear in heaven and in earth in the days of these things. Dreams and visions shall be given to the old and to the young. The earth shall be troubled, and the sun shall be darkened, while the moon shall be turned to the color of blood. Blood, and fire, and pillars of smoke, shall come to plague; but whosoever shall call upon the name of the Lord shall be delivered. Finally, great judgments shall come upon the earth--judgments of sword, and of famine, and of pestilence. And all these things shall come in the present generation. In this remarkable vision, then, are revealed again seven remarkable truths:--a great work is appointed for the young man, Joseph Smith, to do, and his name is to become known the world over for good or for ill; a book of golden plates containing an account of the ancient inhabitants of America is to be given him to translate; this book, moreover, will contain a fulness of the everlasting gospel which he will be required to teach to the nations; the priesthood will be revealed to him by the hand of Elijah, the prophet; through the operation of the power thus to be committed to the Prophet Joseph, the hearts of the children will be turned to the fathers; in these days, strange signs will appear in heaven and in earth; and, finally, the great and terrible day of the Lord will then speedily come, when judgments of sword, and of famine, and of pestilence, shall visit the earth. Thus did the angel bear a wonderful message to the eighteen-year-old boy, and thus was the great prediction of an angel flying, in part fulfilled.[E] The far-reaching character of the visions will appear as the story proceeds. Already the boy has received in brief something of most of the great saving principles that distinguish the Gospel of Christ. [Footnote E: Rev. 14:6, 7.] VI. HIDDEN GOSPEL RECORDS. On Monday, the twenty-second of September, 1823, Joseph Smith was weary from the vigil of the night before. He went into the field to work with his father, but was too nearly exhausted to carry on his part of the labor. The father observed that Joseph was ill, and advised him to return to the house to rest. On the way, however, while climbing a fence, the boy fell helpless to the ground, and remained so for some time. "The first thing that I can recollect," wrote the Prophet later, "was a voice speaking unto me, calling me by name. I looked up, and beheld the same messenger standing over my head, surrounded by light as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my father and tell him of the vision and commandments which I had received."[A] [Footnote A: "History of the Church," Vol. I, pp. 39-42.] Joseph obeyed. He returned to his father and related the whole matter to him. Joseph Smith, Sr., was himself a serious and spiritual man. He recognized the ring of truth in the words of his son. "It is of God," he said; and thereupon he advised his son to go and do as the angel commanded him. Immediately, therefore, Joseph departed for the sacred hill that had been shown him in vision. Not far from the town of Manchester, New York, stands a hill of considerable size. It is the largest elevation of the kind in the neighborhood. The north end of the hill rises abruptly from the plain to a height of some one hundred fifty feet. The southern end, however, rises gradually from the plain near Manchester, and ascends by easy grade until it meets the high elevation of the north. It was in the west side of the hill, not far from the top, that the golden plates were hidden. So distinctly had the Prophet seen the place in vision, that he recognized it the moment he reached it. The top of a rounded stone was exposed to view. When the earth was cleared away, the stone proved to be a kind of convex cover, thick through the middle, thinner at the edges, and flat underneath. With a lever, the Prophet pried off this lid. There, under the cover, was a box made of slabs of stone laid in cement. And there, in the box, resting on cross-pieces of stone, lay the golden plates, the Urim and Thummim, and the breast-plate. It is perhaps impossible to imagine the exhilaration of soul experienced by the young Prophet at that moment. The Father and the Son had deigned to appear to him and speak to him personally. An angel from heaven had appeared to him four times in succession, had given him great promises, and had instructed him in a life-work for which he had been chosen by the God of heaven Himself. Now he stood before the visible, tangible evidence that what he had seen and heard was no delusion. Before him lay indeed the golden book. There, too, were the sacred interpreters by means of which he should be able to translate it. There, undoubtedly, lay the Scripture containing the fulness of the Gospel. Enraptured--filled with the ecstasy of supreme joy--the boy reached forth his hand to take the sacred relics from their hiding-place. But the hour had not yet come when these things should be revealed to the world. As Joseph stretched forth his hand to take the sacred plates, the holy angel appeared again, the fifth time, and forbade his touching them. He explained to Joseph that the time was not yet ripe for bringing the records forth. Four years were yet to pass before the plates could be delivered to him. During those four years, Joseph should come to the sacred hill on each succeeding twenty-second of September. The angel would meet him there and give him needful instruction for the consummation of his great life-mission. "Accordingly, as I had been commanded," writes the Prophet, "I went at the end of each year, and at each time I found the same messenger there, and received instruction and intelligence from him at each of our interviews, respecting what the Lord was going to do, and how and in what manner His kingdom was to be conducted in the last days."[B] [Footnote B: "History of the Church," Vol. I, p. 16.] It is remarkable how deliberately the acts of the Restoration were brought about. In the spring of 1820, in answer to the boy's prayer, the great God of heaven and earth appeared Himself with His Son, Jesus Christ, to the Prophet Joseph Smith; but that glorious vision bore no further immediate fruit than the restraining of Joseph Smith from joining any of the denominations then contending for new converts. For three and a half long years, he held no further converse with heaven. He was nearly eighteen years of age, and he knew no more of many of the purposes of the Lord than did those who persecuted him for his testimony. Then a special messenger from heaven appeared to him. Three times during the night, and twice the following day, did the angel visit the boy and instruct him. Those instructions, it would seem, covered the ground of the purpose, the mission, and the government of the Kingdom of God. Surely now, the young man was prepared and might be sent forth to accomplish the work divinely appointed him. But no; yet another period of four years must pass--a period of careful preparation--before the sacred record containing the fulness of the Gospel could be delivered to the young prophet. Even then, after four years, with the golden book in the Prophet's hands, the time would not yet be fully come, as we shall see, for the restoration of the Church of Christ. The four years passed quickly by. It was the twenty-second of September, 1827. Joseph Smith, now a young man of nearly twenty-two, stood once more before the uncovered stone box in which lay the sacred treasures of a former people. The angel, too, was there. The young prophet's four-year course of training was ended. The angel took the sacred plates, and the Urim and Thummim, and the breast-plate, and delivered them to the Prophet enjoining him to be careful of them. If he should let them go carelessly, or should lose them through any neglect of his, he should be cut off; but if he would use every endeavor to preserve them till the angel should call for them, they should be protected.[C] And so the ninth vision of the angel Moroni closed. Holding the sacred records carefully in his arms, the Prophet returned to his home, elated, thrilled with joy at the confidence reposed in him by his God. [Footnote C: "History of the Church," Vol. I, p. 18.] The work of translation proved a long and difficult task. The golden book was engraved in ancient Egyptian, Chaldaic, Assyriac, and Arabic characters. Two men came, through the providence of God, to the assistance of the Prophet Joseph: first, Martin Harris; later, Oliver Cowdery. These men acted as scribes, while the Prophet read them the English translation of the strange engravings on the plates. Joseph Smith was far from being a scholar. He knew but little about his own mother-tongue, let alone the ancient languages. It is not to be wondered at, then, if the labor of translation became at times tedious, even with the help of the inspiration of the Lord. The method of translation, as explained to Oliver Cowdery, is thus described by the Lord Himself: "Behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right; but if it be not right, you shall have no such feelings, but you shall have a stupor of thought, that shall cause you to forget the thing which is wrong: therefore you cannot write that which is sacred, save it be given you from me."[D] [Footnote D: Doc. & Cov. 9:8, 9.] The translation of the sacred record was spread over the better part of two and a half years. The whole book was written out in long-hand; and a copy was carefully made, before any of it was sent to the printer. As the young boy had been persecuted for asserting that he had beheld a vision of the Father and the Son, so now he was persecuted for asserting that he had in his possession a sacred record of an ancient people, and that he had translated the record through the inspiration and power of God. Many attempts were made by the Prophet's enemies to steal the plates; but they were protected and preserved as the angel had promised. When the translation was finished, the enemies of the Prophet tried again to destroy his work. They secured from the printer advance sheets of the printed work, and published garbled versions of it. In this, however, they were finally restrained by fear of the law. Joseph Smith had secured a copyright of the book before he sent it to the press. Trial and persecution did not cease, however, but grew rather greater and more severe. Yet, the work of printing went steadily on, and was finally completed. In the early part of the year 1830--ten years after the first vision--the inspired translation of the ancient record was published under the title "The Book of Mormon." Thus was accomplished another act in the great drama of the Restoration. And what is the "Book of Mormon?" First, it is an abridgment of certain extensive records made by the ancient civilized peoples of America. The abridgment was made by a prophet called Mormon, hence the name "Book of Mormon." The people to whom Mormon belonged are known in the book as Nephites. The record is, then, mainly the story of the ancient possession of South and North America by the Nephites. Besides, the book tells of the Lamanites--the brother-descendants of the Nephites who remain to the present as the American Indians; the Mulekites, a colony from Jerusalem that became afterwards merged with the Nephites; and the Jaredites, a company of people led by divine power to the promised land of America from the Tower of Babel. The Nephites themselves, whose history forms by far the greater part of the book, were descended from an Israelitish family led from Jerusalem by the prophet Lehi, 600 years before Christ. But the "Book of Mormon" is more than history. The angel that John the Revelator saw fly in the midst of heaven, had the everlasting gospel to preach to every nation, kindred, tongue, and people. That is why the "Book of Mormon" is more than history. It contains the fulness of the everlasting Gospel as delivered to the Nephites. It is so simple that the child will read its pages with interest, yet it contains a profound treatment of the philosophy of the Gospel. In the restoration of this sacred record, the prediction of the Apostle John was indeed beautifully fulfilled. Besides the Holy Bible, there was now given to man another volume of Scriptures equally sacred--a monumental volume, free from the doctrines of men, in which the Gospel is treated fully and simply. This sacred book could not be a product of religious frenzy. Ten long years passed by after the vision of the Father and the Son, before the Book of Mormon was given to the world. Those ten years were years of simplicity of life. There was no "psychological crowd," or other emotional excitement to disturb the quiet of the Prophet's life. Whatever "deep and often poignant" feelings he may have experienced during the spring of 1820, had certainly passed away during the ten years that followed. The "Book of Mormon," then, came not as a result of the religious frenzy of 1820. Nor is the assertion tenable that Joseph Smith was an epileptic, as has been asserted by some would-be scientific investigators, or an hypnotic, or a mere impostor. In the first place, the book which he translated and gave to the world is wholly consistent and credible within its covers. Anyone who has endeavored to write a book, or even a magazine article, can testify how the problem of consistency often stares one out of countenance. But here is a book which purports to be a sacred record--a book, inspired by the Spirit of God. It contains prophecies and it relates history of war and of peace; it expounds the simplest and the profoundest principles of human salvation; it records the very words of the Lord,--yet it does not once contradict itself, nor is it once inconsistent with itself. Surely, this is a condition of fact that epilepsy, or mere imposition could not achieve. Moreover, the history of the American continent as set forth in the "Book of Mormon" is corroborated by all that has been discovered of American archaeology. Before 1830, little was known of the ancient inhabitants of America. It was not until several years after the appearance of the "Book of Mormon," that American archaeologists began to determine matters of great moment. And from the first to the last, the discoveries of American archaeology have not only not conflicted with the statements of the "Book of Mormon" but have borne them out in a remarkable way. Even the most recent researches in American antiquities serve only to strengthen faith in the divine authenticity of the "Book of Mormon." Such harmony, again, imposition could not achieve. Furthermore, the "Book of Mormon" is a far greater work than the native ability and education of a boy like Joseph Smith could have produced unaided. He was not yet twenty-five years old when the book was published. He was not ignorant; but he was, at that time, untrained in the wisdom of the world. He could read, and write, and cipher; he had a good mind, and he could think hard and long; but he knew little of languages, or of history, or of philosophy, or of science, or of any learned branch of the world's knowledge. He did not possess, in short, the information and the training to write unaided such a book as the "Book of Mormon." Yet, he produced a book that is above criticism even from a sane and catholic literary point of view. Once more, such an achievement, imposition--or frenzy--could not have accomplished. Finally, the "Book of Mormon" is one of the best authenticated books known to the world. The angel Moroni delivered the plates of the book to Joseph Smith and instructed him. But the angel did not appear to him only. Some time in June, 1829, the same heavenly messenger appeared to three other men, with Joseph Smith, turned the metal leaves of the golden book before their eyes, explained to them what the book was, and bore testimony to its divine nature. None of these three men was related in any way to Joseph Smith. They all joined the Church when it was founded; but they all left the Church. Yet no one of them, at any time, whether while he was in the Church or out of it, could be made to deny the testimony which he bore after the visit of the angel. This testimony is found in every copy of the "Book of Mormon," and reads thus: "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon: and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. OLIVER COWDERY, DAVID WHITMER, MARTIN HARRIS. Besides the testimony of these three men, there is also the testimony of eight others. To the eight the plates of the "Book of Mormon" were shown by the Prophet himself. They all handled the plates and examined them. Many of them afterwards forsook the Prophet and his teachings; but no one of them ever denied the testimony he had borne. This testimony is also found in every copy of the "Book of Mormon" and reads as follows: "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen; and we lie not, God bearing witness of it. CHRISTIAN WHITMER, JACOB WHITMER, PETER WHITMER, JUN., JOHN WHITMER, HIRAM PAGE, JOSEPH SMITH, SEN., HYRUM SMITH, SAMUEL H. SMITH. Thus far in the story of the Restoration two important facts appear. Nothing is done in haste; the acts of the restoration are brought about in a slow, deliberate manner. There is no excitement, no frenzy, at any moment. Moreover, this third, important step--which confirms the two before it--is attested by eleven reputable witnesses. Their testimony has never been impeached. Many of them died outside the pale of the Church. Yet, on their death-beds, they affirmed stoutly as ever that their testimonies were true.[C] [Footnote C: For a further discussion of the testimony of the witnesses see chapter XX.] VII. THE LESSER PRIESTHOOD. When Martin Luther, after years of serious meditation in the monastery, became convinced of the doctrine of justification by faith, he proceeded to promulgate that doctrine among his countrymen. When, later, he became aroused by the monstrous traffic in indulgences, and through the indignation then aroused, finally led in a general revolt against the Catholic church, he proceeded with his friends to organize a new church. A large part of Teutonic Europe came under the influence of Luther's teaching. It is noteworthy, however, that Martin Luther did not receive, nor did he apparently expect to receive, revelation from God. After years of the severest rigor, he came finally no longer to rely on his own "good works," but to trust in "justification by faith" alone. Yet, there had been given--either to him, or to another--no revelation revising or changing the well-known doctrine that faith without works is dead. Through a righteous indignation at the reckless claims made by the hawkers of indulgences, Luther was led to protest against the wicked practice of the Catholic church, and finally to establish a church of his own. Yet, he had received no special commission to institute the Church of Christ. His protest against the Catholic church was unquestionably well taken; but he had received no appointment to establish a new church. The only authority he possessed was that bestowed upon him as a priest by the church from which he seceded. The church bearing his name is therefore man-appointed. So it is also with all the Protestant creeds. As with Martin Luther, so it was with John Calvin, and the Presbyterian church; so it was with Henry VIII., "the English Pope," and "the Church of England as by law established;" so it was with Wesley who organized the independent sect of Methodists; and so it was with all the religious reformers from the first to the last. They recognized evils in the mother church. They appreciated the necessity of reform. But no one of them received divine appointment to accomplish the work they endeavored to do. Indeed, they held no authority whatever, except such authority as had been conferred upon them by the church which they declared to be apostate, and that authority certainly could not be called divine. Judging then, from the many examples set before the time of Joseph Smith, we are justified in saying that he, too, might have organized an independent church of his own. He, too, recognized the evils in the Christian sects. He, too, felt the need of reform. Moreover, he had received divine manifestations; he had been told that the churches of the world were all corrupt, and he had translated by divine inspiration a volume of sacred records attested by eleven men of good repute. And moreover, still, the heavenly being who had visited him had specifically told him that God had a great work for him to do. Notwithstanding these many manifestations, however, Joseph Smith made no attempt to establish a new church, or to reform those churches already established. He had received no commission so to do. As yet, he had been given no authority to act in God's stead. It was, not until the fifteenth day of May, 1829, that the young Prophet received authority to officiate in some of the ordinances of the Gospel of Jesus Christ. Joseph Smith and his scribe, Oliver Cowdery, had been engaged as usual on the translation of the sacred plates. On that day, they happened upon a passage referring to baptism. Since they knew nothing of the ordinance they became eager to understand. They went out into the wood to pray for light. Together they knelt upon the sod. United in their one great desire, they pleaded with the God of heaven to give them understanding. "While we were thus employed," writes the Prophet in his simple way, "praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying: "Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness."[A] [Footnote A: "History of the Church," Vol. I, p. 15.] The messenger who appeared thus to Joseph and Oliver said that he was John the Baptist, and that he held the keys of the Aaronic priesthood from the dispensation of Christ. He explained further that this priesthood had not the power of laying on hands for the gift of the Holy Ghost. He commanded them to baptize each other, and to re-ordain each other after the pattern set them by him. Immediately Joseph and Oliver went to attend to the holy ordinance. First the Prophet baptized Oliver, then Oliver baptized the Prophet. The Prophet then laid his hands upon Oliver's head and ordained him to the Aaronic priesthood; and afterwards, Oliver ordained the Prophet. Both of them received thereupon glorious manifestations from heaven. They prophesied of things that were to be. They were filled with the Holy Ghost. And thus was consummated another act in the story of the Restoration. And what was this Priesthood restored by the heavenly messenger, John the Baptist? Priesthood is the authority to act in God's stead. Since the powers of God are infinite, so also must His priesthood be infinite. Therefore, what a man may or may not do in representing God, will depend upon the degree of authority he has received from the Great Master. One who has been commissioned with great authority may undertake great responsibilities for God; whereas one who has been commissioned with but little, can do but little. The principle of authority will not permit a man to attempt responsibilities greater than his priesthood, though he may feel himself otherwise competent to do them fully as well as does the man who holds the necessary authority. Thus divine authority--or priesthood--becomes a power highly to be respected. Now, the Holy Priesthood has two divisions--the Lesser and the Greater. It was the Lesser Priesthood that John the Baptist conferred upon Joseph Smith and Oliver Cowdery. It is also called the Aaronic Priesthood since Aaron was the great representative of old bearing this authority. The powers and limitations of this division of priesthood--or Divine Authority--are indicated in the words of ordination and the instructions of John the Baptist to Joseph Smith and Oliver Cowdery. First, the Priesthood of Aaron holds the keys of the ministering of angels. One who has received this degree of authority has the right to receive revelation and instruction from the angels of heaven. They may minister to him, inspire him, and guide him, in his labors. Moreover, the authority of this priesthood may call down upon man the ministration of holy angels when it shall be necessary so to do. Secondly, the Priesthood of Aaron holds the keys of the gospel of repentance. One who holds this degree of authority may cry repentance to his fellowmen. He may preach the Gospel of Jesus to them that they may follow in His ways. Moreover, the Priesthood of Aaron holds the keys of baptism by immersion for the remission of sins. The preaching of one having authority may be effective. Those hearing it may be converted. They may confess their past sins and repent of them with a Godly sorrow. It becomes necessary then to administer the ordinance of baptism to them. This, one who holds the authority of the Aaronic priesthood may do. By virtue of the delegated power which he holds, he may lead the candidate for baptism into the water, and immerse him in the name of the Father, and of the Son, and of the Holy Ghost. Finally, the Priesthood of Aaron may be said to hold the keys of all temporal ministrations. Those holding this authority may look after the needs of the poor, and the afflicted. They may care for the temporal welfare of the Church. They may attend to such duties as will make for the peace and comfort of worshipers. And they may attend to the sacred ordinance of the sacrament, or the Lord's Supper. Now, what is the significance of this glorious vision of John the Baptist? It means, first, that man must have authority to act for God; secondly, that the religious world in the time of this vision had no authority to act for God. It is unreasonable to suppose that any one should presume, without authority, to take another's place in the business affairs of this world; or that any one would, without protest, permit another to usurp his place and authority in the business transactions of this world. And if this is so with finite men, how much more unready will the God of heaven be to approve His creatures' usurping His power and authority? How displeasing will it not be to him that one to whom He has never delegated authority of any kind or degree, shall presume to represent Him, and officiate in His name? Certainly God will no more recognize the acts of men who arrogate authority and dominion, than will an earthly monarch. But the Priesthood held by men of old is not possessed by the sectarian churches of today. The Lesser, or Aaronic, Priesthood finds no place in their creeds. John the Baptist would have had no need to ordain Joseph and Oliver, had the Aaronic Priesthood been held by anyone on earth. All those who assumed, then, to organize churches, both before and after the appearance of John the Baptist in this age of the world, did so without the necessary authority. These two men--Joseph Smith and Oliver Cowdery--were the only mortals on earth at that time who held any degree of Priesthood--Divine Authority--from God. And the priesthood that they held did not yet give them power to organize the Church of Christ or to confer the Holy Ghost. These facts are apparent, then: In answer to earnest prayer, a heavenly being giving his name as John the Baptist appeared to Joseph Smith and Oliver Cowdery; he conferred upon them the Aaronic Priesthood, which holds certain definite keys, or powers; the possession of Priesthood--or Divine Authority--is absolutely necessary to one who would officiate in God's stead; the religious world at large has lost entirely the Aaronic Priesthood; with this order of Priesthood conferred upon them Joseph and Oliver became authorized to perform certain duties for God; but even now they could not officiate in the higher ordinances of the Gospel, therefore they could not yet establish the Church of Christ with authority. VIII. THE HIGHER PRIESTHOOD. In the days of Abraham, there lived in Palestine a great king and "priest of the most high God," named Melchizedek. Melchizedek was king of Salem. To him Abraham paid tithes of all that he had. Now, Melchizedek was approved of God, and was ordained a high priest after the order of the Son of God; "which order came," we are told, "not by man, nor the will of man; neither by father nor mother; neither by beginning of days nor end of years; but of God."[A] And ever afterwards, Melchizedek was distinguished as a great high priest. [Footnote A: Holy Scriptures, Inspired Version, Gen. 14:28; Compare Heb. 7:1-3.] In after years the Priesthood after the Order of the Son of God--the Priesthood that Melchizedek held as a great high priest--came to be named after Melchizedek. In the one hundred tenth psalm, King David bursts forth in triumphant praise of the Lord who is to come. "The Lord hath sworn," he says, "and will not repent, 'Thou art a priest forever after the order of Melchizedek.'"[B] Again, a thousand years later, Paul revives the memory of Melchizedek in a remarkable argument for the saving power of the Lord's high-priesthood. "Though he were a Son," writes the great apostle, "yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation unto all them that obey him; called of God an high priest after the order of Melchizedek."[C] So, from generation to generation, among the ancients, an order of priesthood called the Priesthood after the Order of Melchizedek was undoubtedly well-known. It was this priesthood--or Divine Authority--by virtue of which Jesus Himself operated. It represented the power delegated to Him from God the Father. [Footnote B: Psalms 110:4.] [Footnote C: Read Hebrews, chs. 5, 6. 7.] Moreover, it was the authority of this same priesthood by virtue of which the apostles of Jesus, and all the divinely-appointed disciples, officiated in Jesus' name. At some time during the second year of His public ministry, Jesus went up into a mountain, and called to Him certain of His disciples. He ordained twelve to be His apostles and special witnesses, and gave them power similar to His own.[D] When the labors of the ministry became too extensive for the twelve alone, the Lord appointed other seventy and sent them two and two into every city.[E] The authority of judgment was committed to the Son; and He appointed to His disciples a kingdom, as His Father had appointed to Him, that they might judge the twelve tribes of Israel.[F] To one of the apostles the Savior gave the keys of the kingdom of heaven, that whatsoever he should bind on earth should be bound in heaven.[G] Afterwards, he gave the same binding and loosing power to all the twelve.[H] Then, after His crucifixion, the Lord appeared again to the eleven and conveyed to them a commission similar to that on which He Himself had acted: [Footnote D: Mark 3:13-14.] [Footnote E: Luke 10.] [Footnote F: Luke 22:29-30.] [Footnote G: Matt. 16:19.] [Footnote H: Matt. 18:18.] "As my father hath sent me, even so send I you."[I] [Footnote I: John 20:21.] But the power and priesthood of Jesus was unquestionably that known by the name of Melchizedek. He was called of God, says St. Paul, to that order of priesthood; he was appointed of God "a priest forever after the order of Melchizedek." Then, when He imparted to His chosen disciples the authority that He held Himself, it cannot be otherwise construed than that He conferred upon them the Holy Priesthood after the order of Melchizedek. What became of that priesthood after the passing of the apostles? During their ministry we have repeated references to the officers divinely appointed to carry on the work of the Church. The apostles themselves, as they traveled from church to church, ordained elders and set apart officers for the continuance of the great gospel work. And, of course, they could impart only what they had received. They had received the Holy Priesthood called after the name of Melchizedek; this priesthood, then, they conferred upon those appointed to preside and to labor in the Church. Indeed, it follows but naturally that one could not rightfully officiate in the Church unless he had been divinely called and appointed by this priesthood. After the passing of the apostles, however, the Priesthood after the Order of Melchizedek, like that of Aaron, became lost. The officers of the priesthood dropped out one by one. At the present day, neither the Melchizedekian nor the Aaronic Priesthood is recognized in the sectarian world as having existence even, let alone their being essential to the complete organization of the Church. In a time of the restitution of all things, then,--such as was spoken of by the holy prophets--the priesthood after the order of Melchizedek as well as that of Aaron must be restored to the earth. John the Baptist had promised that the Higher Priesthood should be restored to Joseph Smith and Oliver Cowdery. Not long after his own visitation the promise was fulfilled. Joseph and Oliver were in the wilderness on the Susquehanna river. To them appeared the ancient apostles Peter, James, and John, who declared that they possessed the keys of the kingdom, and of the dispensation of the Fulness of Times. They laid their hands upon Joseph and Oliver, conferred upon them the Holy Priesthood after the order of Melchizedek, ordained them to be apostles and special witnesses of Jesus the Lord, and bestowed upon them the keys of power which they themselves possessed.[J] Therefore, Joseph and Oliver became known as Apostles of Jesus Christ, the first and second elders of the Church.[K] In after years, the Prophet Joseph wrote ecstatically of the event, saying: [Footnote J: "History of the Church," Vol. I, pp. 40, 41.] [Footnote K: Doc. and Cov. 20:2, 3; 18:9.] "And again, what do we hear? Glad tidings from Cumorah! Moroni, an angel from heaven, declaring the fulfillment of the prophets--the book to be revealed. A voice of the Lord in the wilderness of Fayette, Seneca County, declaring the three witnesses to bear record of the book. The voice of Michael on the banks of the Susquehanna, detecting the devil when he appeared as an angel of light. The voice of Peter, James and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom, and of the dispensation of the fulness of times."[L] [Footnote L: Doc. and Cov. 128:20.] And Oliver Cowdery, too, bears record of the same marvelous event. He says in a signed statement: "John the Baptist, holding the keys of the Aaronic Priesthood; Peter, James and John, holding the keys of the Melchizedek Priesthood have also ministered for those who shall be heirs of salvation, and with these administrations, ordained men to the same Priesthood. These Priesthoods with their authority, are now and must continue to be in the body of the Church of Jesus Christ of Latter-day Saints. * * * Accept assurances, dear brother, of the unfeigned prayer of him who, in connection with Joseph, the Seer, was blessed with the above administrations."[M] [Footnote M: "History of the Church," Vol. I, p. 42, footnote.] This statement was written in 1849, nearly twenty years after the event, and nearly five years after the martyrdom of the Prophet. And so was consummated another act in the great drama of the Restoration. The chosen prophet, Joseph Smith, and his divinely-appointed associate, Oliver Cowdery, possessed now the higher order of priesthood--the Priesthood after the Order of Melchizedek. After many centuries the priesthood of the great king was restored again to the earth finally, never again to be taken away while the earth shall stand. How does this Higher Priesthood differ from the Lesser? Briefly, the difference is mainly one of degree. Both are divisions of the great Priesthood after the Order of the Son of God. But the Lesser Priesthood deals with lesser, and temporal things; whereas the Higher Priesthood deals with spiritual things. Says the Lord in a revelation to the Prophet Joseph: "The power and authority of the Higher, or Melchizedek Priesthood, is to hold the keys of all the spiritual blessings of the Church--to have the privilege of receiving the mysteries of the kingdom of heaven--to have the heavens opened unto them--to commune with the general assembly and Church of the first born, and to enjoy the communion and presence of God the Father, and Jesus, the Mediator of the new covenant."[N] [Footnote N: Doc. and Cov. 107:18, 19.] It appears, then, that one holding the Priesthood of Melchizedek may lay on hands for the gift of the Holy Ghost; he may administer to the sick that they may be restored; he may rebuke evil and cast out devils in the name of Jesus the Christ; he may bless, and confirm, and anoint with holy oil; he may, in short, call down the richest blessings of heaven in his administration,--for he holds "the keys of all the spiritual blessings." He may possess the rights and powers of revelation, to learn the mysteries of heaven, to look into the heavens themselves, and to commune with heavenly beings. He may enjoy the communion, and the very presence of God the Father and of Jesus Christ. Moreover, one holding the Higher Priesthood has power and authority over all the lesser offices of the Church. These are great and wonderful blessings. Yet, they are really no greater than one should expect to find operative in the true Church of Christ. For how can a church fulfill the measure of its existence unless it possess the very powers here ascribed to the Priesthood after the order of Melchizedek? It is really a matter of wonder that Joseph Smith, an unlearned youth--for he was less than twenty-four years of age at the time of the restoration of the Melchizedekian Priesthood--should have felt himself unauthorized fully to represent God until the two orders of priesthood were conferred upon him. The so-called reformers were nearly all learned men. They knew the scriptures not only in translation but in the original tongue. They knew, too, the history and the customs of Israel and surrounding nations. Of most of these things, Joseph Smith as a young man was ignorant. Yet, the Protestant reformers never once recognized the necessity of possessing the old order of Divine Authority. They read the scriptures and claimed to understand them; some even translated the Holy Bible; yet, not one of them seemed to comprehend the meaning of Priesthood, nor the necessity of Divine Authority. To Joseph Smith alone, of all the modern religious leaders, belongs the credit of waiting till he was commissioned before he attempted to act in God's stead. It is a striking testimony of his divine inspiration. IX. THE CHURCH OF JESUS CHRIST. Empowered with the authority of both the Lesser and the Higher Priesthood, Joseph Smith was in a position to act in all things for the Great Giver of that authority. Indeed, it would appear that there was nothing, in righteousness, that Joseph Smith might not do as the representative of God. Yet, he waited patiently, always, to receive God's word before he ventured to act in any important matter. During these early days of his experience, enemies continued to array themselves against him, and persecution waxed fiercer and more frequent. But the young Prophet was not required to stand absolutely alone. Not only enemies, but friends also increased in numbers. It was very generally known, long before the publication of the "Book of Mormon," that Joseph was engaged in the translation of such a book. Many men whose curiosity, and interest, had been aroused, sought out the Prophet, and learned from his own lips the nature of his strange message to the world. These men remained in most cases among the Prophet's staunchest friends. They could not doubt the sincerity of that testimony which alone withstood maligning and persecution. They could not break the impregnable testimony to the divine authenticity of the "Book of Mormon." They could not controvert the sober affirmations of the two men who, without worldly gain in view, declared that they had received by special ordination divine authority from heaven to re-establish the Church of Jesus Christ. And, fortunately for the young seer, his own family were among those who began early to repose faith in him. His brother Samuel H. Smith was, according to the recorded history, the third person in this dispensation to be baptized; and shortly thereafter Hyrum Smith, another brother, also accepted the truth. Thus, the followers of the Prophet increased in number, and his friends multiplied. There was, however, no organization by which they were bound together. Near the middle of the year 1829, before the Higher Priesthood was restored, the Prophet and his friends became anxious to effect a permanent organization. The heavenly messengers that had visited the Prophet had promised him that the true Church of Christ should be establised in due time. And it was expedient--even necessary--that there should be an organization effected. It may be urged that a person can be as good out of an organization as in it, and that the mere fact of organization can produce no improvement either spiritually or otherwise. But there can be no system where there is no organization. There can be no one particularly to look to, where there is no organization. There can be no division of responsibility where there is no organization. There can be no order where there is no organization. Order, it has been said, is a fundamental law of heaven. But organization means order. We have not space here to delve into the philosophy of organization; but it is surely evident to every one that if we had not organization, the world--physically, spiritually, mentally, socially--would still be in the same chaotic condition it was in when God first said, "Let there be light." In order to accomplish the purposes of God, then, it was necessary to do more than merely to restore the authority to act in His name. It became necessary to effect an organization. Near the middle of the year 1829, the Prophet and his friends became anxious to realize the promise of John the Baptist that they should receive the Higher Priesthood, and to effect a permanent organization. They assembled in Peter Whitmer's house to beg of the Lord what they so earnestly desired. "And here," writes the Prophet, "to our unspeakable satisfaction, did we realize the truth of the Savior's promise--'Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you'--for we had not long been engaged in solemn and fervent prayer, when the word of the Lord came unto us in the chamber."[A] It is undoubtedly this manifestation that the Prophet has in mind when he writes in an address to the Church, "And again what do we hear? * * * The voice of God in the chamber of old Father Whitmer, in Fayette, Seneca County."[B] [Footnote A: "History of the Church," Vol. I, p. 60.] [Footnote B: Doc. and Cov. 128:21.] The voice of the Lord in this assembly gave to the Prophet many important directions as to how he should proceed in organizing the Church. He was instructed to ordain Oliver Cowdery an elder in the Church of Jesus Christ. Then, Oliver Cowdery should ordain Joseph; and afterwards they should ordain others, as they should be directed by revelation. These ordinations, however, were to be deferred until such time as all those who had been baptized could be assembled in a general meeting. And even then, the young Prophet, to whom these great revelations had been made, should not force himself upon his followers; but they were to show by free and voluntary vote whether or not they were willing to receive him as their spiritual teacher and leader. After the vote had been taken, these first Elders of the Church were to bless bread and break it with those assembled, and bless wine and drink it with them. Then, such as should be indicated by the Spirit of God should be ordained to the priesthood, and those who had been baptized should be confirmed by the laying on of hands for the gift of the Holy Ghost.[C] In order further to instruct his servants, the Lord gave in addition a revelation to Joseph Smith, Oliver Cowdery, and David Whitmer, explaining further the nature of their calling to the priesthood, making known that there should be twelve apostles called at some future time, and imparting other instructions relative to the building up of the Church of Christ, according to the fulness of the Gospel.[D] [Footnote C: "History of the Church," Vol. I, p. 61.] [Footnote D: Doc. and Cov. sec. 18.] Not very long afterwards, another revelation was given specifying the day on which the organization should be effected, and outlining the duties of Church members. The Lord, in this revelation, says: "The rise of the Church of Christ in these last days, being one thousand eight hundred and thirty years since the coming of our Lord and Savior Jesus Christ in the flesh, it being regularly organized and established agreeable to the laws of our country, by the will and commandments of God, in the fourth month, and on the sixth day of the month, which is called April."[E] [Footnote E: Doc. and Cov. 20:1.] Then the revelation proceeds to explain doctrine, and to define the duties of those holding the priesthood, also of lay members. Thus was the day fixed by divine revelation when the Church should be organized. Accordingly on Tuesday, the sixth of April, 1830, Joseph Smith and his friends met at the house of Peter Whitmer, Sr., in Fayette Seneca County, New York. The laws of the State of New York required that there should be at least six members of any religious body to effect an organization. There were already more than six baptized followers of Joseph Smith. Since, however, no more than six were required, only six were chosen for the purpose of organization. They were, Oliver Cowdery, Joseph Smith, Jr., Hyrum Smith, Peter Whitmer, Jr., Samuel H. Smith and David Whitmer.[F] The Prophet writes: [Footnote F: "History of the Church," Vol. I, p. 76, footnote.] "Having opened the meeting by solemn prayer to our heavenly Father, we proceeded, according to previous commandment, to call on our brethren to know whether they accepted us as their teachers in the things of the kingdom of God, and whether they were satisfied that we should proceed and be organized as a Church, according to said commandment which we had received. To these several propositions they consented by a unanimous vote. I then laid my hands upon Oliver Cowdery, and ordained him an Elder of the 'Church of Jesus Christ of Latter-day Saints;' after which he ordained me also to the office of an Elder of said Church. We then took bread, blessed it, and brake it with them; also wine, blessed it, and drank it with them. We then laid our hands on each individual member of the Church present, that they might receive the gift of the Holy Ghost, and be confirmed members of the Church of Christ. The Holy Ghost was poured out upon us to a very great degree--some prophesied, whilst we all praised the Lord, and rejoiced exceedingly."[G] [Footnote G: "History of the Church," Vol. I, pp. 75-79.] While the members were thus enjoying the manifestations of the Holy Ghost, another revelation pertaining to the organization of the Church was given to the Prophet Joseph. It is preserved in the Book of Doctrine and Covenants as section twenty-one. "We now proceeded to call out and ordain some others of the brethren to different offices of the Priesthood, according as the Spirit manifested unto us; and after a happy time spent in witnessing and feeling for ourselves the powers and blessings of the Holy Ghost, through the grace of God bestowed upon us, we dismissed with the pleasing knowledge that we were now individually members of, and acknowledged of God, 'The Church of Jesus Christ,' organized in accordance with commandments and revelations given by Him to ourselves to the order of the Church as recorded in the New Testament."[H] [Footnote H: "History of the Church," Vol. I, p. 79.] Thus was accomplished, fully ten years after the glorious vision of the Father and the Son, the organization of the Church of Jesus Christ of Latter-day Saints. It was the consummation of another great act in the drama of the Restoration. Gradually, the story has been building up to this climax. Gradually, the chosen servants of God have been trained, and prepared for the great responsibility of organization. Gradually, the "marvelous work and a wonder" has itself grown and made friends, that it might bear fruit in membership. And now the number of those who can testify to the divine origin of the great work is materially increased. It is not Joseph Smith alone; nor is it he alone with his associate Oliver; nor is it they alone with the three witnesses; nor yet is it they alone with the eight witnesses. It is now the Church membership. On them was poured the abundance of the Holy Ghost this momentous day. And though there were but six in the legal organization, all those assembled experienced the rich blessings of the Spirit. Moreover, from that day forth, the Church began to grow rapidly. On that very day, indeed, many became converted and were baptized, among others the father and the mother of the Prophet. At about the same time, Martin Harris, also, and Orrin Porter Rockwell received baptism. And thus the Church has increased from six to tens; from tens to tens of thousands, and from tens of thousands to hundreds of thousands,--all bearing witness that Joseph Smith received divine authority and special appointment to establish anew the Church of Christ upon the earth. X. THE GOSPEL ORDINANCES. In the preceding chapter it was said that order is a fundamental law of heaven. Without order there is no system. Without order there is no method. Without order, in short, chaos is come again. Having then, organized the Church--and organization, it was said, means order--the God of heaven would certainly require that all things pertaining to Church membership and to Church ritual should be done in an orderly way. He would certainly restore the ancient rules and ordinances for the accomplishment of certain ends--not that obedience to the rules, nor the performance of the ordinances, would alone bring salvation; but that the required observance of the prescribed word would establish order. There is a right way and a wrong way to do all things. It is the following of the right way that brings reward. For example, a company of soldiers is ordered by their captain to charge up the steep side of a hill and engage with the enemy at the top. Any other side of the hill is more easy of ascent than the one designated by the captain. In fact, that particular one seems almost inaccessible. The soldiers, therefore, act upon their own judgments and desires. They scatter, and charge up the hill from all sides. Of course, they may all come finally to the top of the hill; but they come in broken line and are easily repelled. The day is lost to them. But why? Is not one ascent as good as another? Surely, when one is climbing for pleasure. But when one is acting under organization, there can be but one ascent. The soldiers who chose the other way, reached the summit of the hill, but in disorder, broken, and disunited. Moreover, by choosing their own road, they missed the very point and purpose for which the captain ordered them to charge together up the steepest way. And what was even worse, by breaking to follow their own desires, they brought confusion, chaos even, into their ranks. It may be that the appointed way will not appear to be our way. But it is for the Master of the organization, for Him who has established order, to say how we shall proceed, that order, peace and harmony may persist. With a Church organization restored we should expect to find restored also the ordinances and ceremonies divinely prescribed for the continuance of the organization. First, then, to belong to the Church of Christ, it becomes necessary to make covenant with Him in His chosen way. That way is baptism. It is the outward ordinance in covenant of the new condition existing between the Savior and the saved. This it was that Paul had in mind when he wrote to the Romans: "Know ye not, that so many of us as were baptized unto Jesus Christ were baptized unto His death? Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."[A] And again he wrote to the Galatians: "For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ."[B] It is evident, then, that baptism is the ordinance of initiation into the Church of Christ; and further, that that ordinance must be by immersion since it is in the likeness of the burial of Christ. [Footnote A: Rom. 6:3-5.] [Footnote B: Gal. 3:26, 27.] When John the Baptist, in the glorious appearance to Joseph Smith and Oliver Cowdery, restored to them the Priesthood of Aaron, he explained that it held the keys "of baptism by immersion for the remission of sins."[C] With this priesthood conferred upon them, Joseph and Oliver became endued with authority to baptize in the name of the Father. John the Baptist instructed them to baptize each other. Afterwards, as we have already learned, they were instructed that they should baptize all who wished to join with them in the Church of Christ. Before the day the Church was organized, further specific instructions were given concerning the sacred ordinance of baptism. [Footnote C: Doc. and Cov. sec. 13.] "And again, by way of commandment to the Church concerning the manner of baptism," we read in an early revelation, "all those who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his Church."[D] [Footnote D: Doc. and Cov. 20:37.] "Baptism," says the Lord further, "is to be administered in the following manner unto all those who repent:--The person who is called of God, and has authority from Jesus to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name--Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then shall he immerse him or her in the water, and come forth again out of the water."[E] [Footnote E: Doc. and Cov. 20:72-74.] After being baptized, the new convert received anciently the gift of the Holy Ghost. "Men and brethren," cried the assembled Jews on the day of Pentecost, "what shall we do?" Peter answered, "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost."[F] And this gift of the Holy Ghost was conferred by the laying on of hands of those having authority so to do. At one time, when the apostles at Jerusalem heard that the people of Samaria had received the Gospel they sent to Samaria Peter and John. These two apostles prayed with the new converts that they might receive the Holy Ghost. "Then they laid their hands on them, and they received the Holy Ghost." There was present one Simon, a magician. "And when Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying. Give me also this power, that on whomsoever I lay my hands, he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money."[G] [Footnote F: Acts 2:37-39.] [Footnote G: Acts 8:14-20.] It was to be expected, then, that, having restored the proper form of baptism, the Lord would restore also the proper way of conferring the gift of the Holy Ghost. Accordingly, the word of God declares, in the revelation given during the organization meeting of the Chuch, that--"An apostle is an elder, and it is his calling to baptize. * * * And to confirm those who are baptized into the church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures."[H] And again, the Lord says to His elders: "Ye shall remember the church articles and covenants to keep them; and whoso having faith you shall confirm in my church by the laying on of the hands, and I will bestow the gift of the Holy Ghost upon them."[I] [Footnote H: Doc. and Cov. 20:38-41.] [Footnote I: Doc. and Cov. 33:14, 15.] Thus were the essential ordinances of baptism by immersion for the remission of sins and the laying on of hands for the gift of the Holy Ghost restored in this dispensation. Baptism, however, is applicable only to those who have reached years of accountability. It may be administered only to those who are capable of understanding, of believing, of repenting, and of confessing. This, little children cannot do; nor have they need so to do, for little children are without sin. Once, the devoted parents of Israel brought their children to the Master, that He might touch them. The disciples, careful of their beloved Master, rebuked the parents; but He said in His divine way: "Suffer the little children to come unto me, and forbid them not for of such is the kingdom of God. Verily I say unto you. Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them."[J] [Footnote J: Mark 10:13-16.] These, then, who were young and without sin--like whom are those in the kingdom of God--the Master did not lead into the waters of baptism. He took them in His arms and blessed them. And in accordance with this pattern, the following instructions were given to the Prophet, respecting the manner of receiving little children: "Every member of the Church of Christ having children, is to bring them unto the elders before the church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in his name."[K] [Footnote K: Doc. and Cov. 20:70.] Again, in the same comprehensive revelation given at the organization of the Church, the Lord gave specific directions for the administration of the sacrament. As He Himself did when He met with His disciples at the Last Supper, so He would have His people continue to do. The Lord says in the modern revelation: "It is expedient that the church meet together often, to partake of bread and wine in remembrance of the Lord Jesus; and the elder or priest shall administer it--he shall kneel with the church and call upon the Father in solemn prayer, saying--'O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the eternal Father, that they are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them, that they may always have his Spirit to be with them. Amen.'" Afterwards the wine should be administered in the following way: "He shall take the cup also, and say--'O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God the eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen.'"[L] [Footnote L: Doc. and Cov. 20:75-79.] Not only, however, was the manner of performing the ordinance thus explained, but important instructions were given also to the saints that they should not partake of this Holy Sacrament unworthily. For, as said the Apostle Paul, "whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and the blood of the Lord."[M] Moreover, the Lord gave directions also as to what should be used in the ordinance. The Prophet Joseph was on his way, one evening, to purchase wine for the sacrament. Suddenly, he was met by a heavenly messenger, and received the following instructions: [Footnote M: I Cor. 11:27.] "Listen to the voice of Jesus Christ, your Lord, your God, and your Redeemer, whose word is quick and powerful. For, behold, I say unto you, that it mattereth not what ye shall eat, or what ye shall drink, when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins: wherefore a commandment I give unto you, that you shall not purchase wine neither strong drink of your enemies, wherefore you shall partake of none, except it is made new among you; yea, in this my Father's kingdom, which shall be built up on the earth."[N] For this reason, water came to be used by the saints in the ordinance of the sacrament, and has been in general use ever since. [Footnote N: Doc. and Cov. 27:1-4.] Finally, we may notice one other important ordinance restored through the ministry of Joseph Smith. Anciently, the Apostle James wrote to the saints "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him."[O] [Footnote O: Jas. 5:14, 15.] In like manner, the Lord directed the latter-day Prophet, on the ninth of February, 1831, in the presence of twelve elders of the Church. Said the Lord in revelation: "Whosoever among you are sick and have not faith to be healed, but believe, shall be nourished with all tenderness, with herbs and mild food, and that not by the hand of an enemy. And the elders of the church, two or more, shall be called, and shall pray for and lay their hands upon them in my name; and if they die they shall die unto me, and if they live they shall live unto me."[P] Hence, it is the custom in the Church to pray for the sick, and to administer to them, anointing them with oil, and laying hands upon them in faith; and many thousands bear witness that the promises of the Lord have been bountifully fulfilled in this modern age. [Footnote P: Doc. and Cov. 42:43.] Thus, through the organization of the Church of Jesus Christ of Latter-day Saints, the essential outward ordinances of the Gospel, lost long ago through the great apostasy, were restored for the blessing and the salvation of the children of men. XI. THE PLAN OF GOVERNMENT. At the organization of the Church of Jesus Christ of Latter-day Saints, on April 6th, 1830, the Prophet Joseph Smith and Oliver Cowdery were accepted and unanimously sustained as the spiritual teachers and leaders of the Church. It appears that there was no further attempt at that time to perfect the organization. Indeed, while the Church numbered but few members it was unnecessary to have more officers than those indicated. The few members were banded together for mutual benefit; and for the time being, a leader was all they needed. In the revelation given during the organization meeting, a recorder is also named, and the official position of the young Prophet is pointed out. The Lord declares: "Behold, there shall be a record kept among you, and in it thou [i. e., Joseph Smith] shalt be called a seer, a translator, a prophet, an apostle of Jesus Christ, an elder of the church through the will of God the Father, and the grace of your Lord Jesus Christ, being inspired of the Holy Ghost to lay the foundation thereof, and to build it up unto the most holy faith."[A] [Footnote A: Doc. and Cov. 22:1, 2.] It was not long, however, before the Church grew to such proportions that more working officers were needed than those two or three first appointed. As it was in the days of the Savior, when He called the twelve, and the seventy, and other workers, so it was in latter days. The phenomenal growth of the Church demanded the completing of the organization. And "completing" of the organization is all that was needed. The nature and extent of the organization were themselves already made plain. In the invaluable revelation on Church government,[B] the officers of the priesthood are named in order. There the Lord speaks of apostles, high priests, elders, bishops, priests, teachers, deacons, high councilors, and so forth. At an earlier date even than that of the revelation on Church government, the Lord made known to the Prophet Joseph Smith, Oliver Cowdery and David Whitmer, that there should be in due time twelve apostles.[C] But the plan of Church organization and government was perfected gradually as the growth of the Church demanded. [Footnote B: Doc. and Cov. sec. 20.] [Footnote C: Doc. and Cov. sec. 18.] At a conference of the Church held at Amherst, Ohio, January 25, 1832, and again at a general council held at Independence, Missouri, April 26, 1832, the Prophet Joseph was acknowledged and sustained as the President of the High Priesthood. The Presidency of the Church of Jesus Christ of Latter-day Saints, consisting of three members, was not effected, however, until March 18, 1833. Ten days before, on March 8th, the Prophet had received a revelation in which it was commanded that he should continue in the ministry and the presidency. Moreover, the Lord said: "Verily, I say unto thy brethren, Sidney Rigdon and Frederick G. Williams, their sins are forgiven them also, and they are accounted as equal with thee in holding the keys of this last kingdom. * * * that through your [the Prophet's] administration they may receive the word, and through their administration, the word may go forth unto the ends of the earth, unto the Gentiles first, and then, behold, and lo, they shall turn unto the Jews."[D] [Footnote D: Doc. and Cov. 90:6-9.] Accordingly, on the eighteenth of the month, Sidney Rigdon and Frederick G. Williams were ordained to be first and second counselors to President Joseph Smith. Thus was the earthly presidency of the Church established in the dispensation of the fulness of times. Other quorums and positions of presidency were likewise organized as need demanded. On December 18, 1833, Joseph Smith, Sr., father of the Prophet, was ordained patriarch of the Church, by the Prophet Joseph, Oliver Cowdery, Sidney Rigdon and Frederick G. Williams. And less than two years later it was decreed in a special revelation on Priesthood that--"It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers (patriarchs) as they shall be designated unto them by revelation. The order of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made."[E] [Footnote E: Doc. and Cov. 107:39, 40.] Little less than two years after the organization of the Presidency of the Church, the promise that there would be appointed a quorum of twelve apostles was fulfilled. It was Sunday, February 8, 1835. Brigham and Joseph Young had come to visit the Prophet. They sang to him, and worshiped together. The Spirit of God was poured out upon them, and the Prophet declared that he wanted to see together the brethren who had gone to Missouri the summer before in Zion's Camp.[F] He had a blessing for them, he said. Accordingly, a meeting was appointed for Saturday, February 14, 1835. When the men of Zion's Camp were assembled, the Prophet addressed them at length. He declared that there was a divine purpose in the trials and hardships endured in the march to Zion and return. In the afternoon session of the meeting, the Prophet directed that the three witnesses to the Book of Mormon should proceed to select twelve men to be ordained apostles of the Lord Jesus. Accordingly, Oliver Cowdery, David Whitmer, and Martin Harris were blessed by the presidency of the Church. Then they proceeded to select from among the men of Zion's Camp twelve men to be ordained apostles of the Lord Jesus. The twelve men were named in the following order: Lyman E. Johnson, Brigham Young, Heber C. Kimball, Orson Hyde, David W. Patten, Luke S. Johnson, William E. M'Lellin, John F. Boynton, Orson Pratt, William Smith, Thomas B. Marsh, and Parley P. Pratt. The first three named were then ordained to the apostleship that same day, February 14, 1835. The next six were ordained the following day, Sunday, February 15. Parley P. Pratt was ordained on February 21. And Orson Pratt and Thomas B. Marsh, who were absent on missions, were ordained in April, 1835. Thus was the quorum of Twelve apostles--like that appointed by the Savior during His personal ministry--again organized in this dispensation.[G] [Footnote F: Zion's Camp was the name given to a company of volunteers who set out from the Eastern States to carry assistance to the Saints in Missouri. In the fall of the year 1833, the Saints who lived in Jackson county, Missouri, were driven from that county by a lawless mob, and all their lands were confiscated. The exiles found refuge in Clay county. From there, Parley P. Pratt and Lyman Wight were sent to Kirtland to report to the Prophet the condition of the Saints in the West. The Prophet was distracted by the news. He enquired of the Lord to learn how Zion might be redeemed, and received a revelation in which he was instructed to call for volunteers from the strength of the Church--young men and middle-aged--to march to Zion to redeem it. This band of volunteers was not to exceed five hundred, nor was it to consist of fewer than one hundred (Doc. and Cov. 103). Immediately the brethren in Kirtland began to prepare for the work of redemption. Recruiting officers and solicitors were sent to all the branches of the Church. By the latter part of April, 1834, volunteers began to assemble in Kirtland. On May first, the first advance was made in the eventful thousand-miles march. A little more than twenty men, with four baggage wagons, proceeded from Kirtland to New Portage. Not many days later, the Prophet with the rest of the recruits at Kirtland, joined the camp at New Portage. There the now famous Zion's Camp was organized into companies of twelve, with a suitable division of responsibility for a long march. From there the march proceeded through the states of Indiana and Illinois, picking up recruits on the way, until there were in the company two hundred five strong and faithful men, with twenty-five baggage wagons. Naturally, such a march of a thousand miles was full of trial and hardship. It was a march well designed to test the faith and the characters of those who made it. Some were found wanting in the sterling qualities necessary for the leaders of a Chosen People. Others never lost sight of the noble purpose of their mission, and therefore retained their spirits unruffled till the last. It was fitting that such men as theses should be chosen later to lead Zion. Zion's Camp was disbanded June twenty-fifth, 1834, at Rush Creek, Clay county, Missouri.] [Footnote G: At a grand council held May second, 1835, the newly chosen apostles were arranged according to seniority. The official organization of the first quorum of apostles was then as follows: 1 Thomas B. Marsh 7 Parley P. Pratt 2 David w. Patten 8 Luke S. Johnson 3 Brigham Young 9 William Smith 4 Heber C. Kimball 10 Orson Pratt 5 Orson Hyde 11 John F. Boynton 6 William E. McLellin 12 Lyman E. Johnson] At some time before the calling of the Twelve, the Prophet had seen in vision, not only the organization of the quorum of apostles, but also the organization of the quorums of seventies.[H] The Church had made such phenomenal progress, and the missionary labor was so extensive, that more busy workers were needed even after the calling of the Twelve. Therefore, on the 28th of February, 1835, the Church assembled in council, began to select from the faithful ones left from the Zion's Camp expedition, certain men to become Seventies. Seven men were ordained presidents of the quorum, and sixty-three others, members. These Seventies, said the Prophet, "are to constitute traveling quorums, to go into all the earth whithersoever the Twelve Apostles shall send them."[I] [Footnote H: "History of the Church," Vol. II, pp. 202, 182.] [Footnote I: "History of the Church," Vol. II, p. 202.] The quorums of authority thus far re-established may be considered, in a way, as dealing primarily with the spiritual affairs of the Church. Even the First Presidency, while they may advise in temporal matters, and take active part in them, seem to have it as their first duty to stand between God and the Church, administering in spiritual things. It was not the intention of the Lord, however, to provide only for the spiritual welfare of His people. The temporal welfare of the people was also necessary to the satisfactory fulfillment of their missions upon the earth. Therefore, the Lord restored also the authorities whose principal duty it is to take care of temporal affairs. In a revelation given February 4, 1831, while the Prophet was visiting in Kirtland, Ohio, the Lord said: "I have called my servant Edward Partridge, and give a commandment, that he should be appointed by the voice of the church, and ordained a bishop unto the church, to leave his merchandise and to spend all his time in the labors of the church: to see to all things as it shall be appointed unto him, in my laws in the day that I shall give them."[J] [Footnote J: Doc. and Cov. 41:9, 10.] Edward Partridge was a prosperous merchant of Kirtland. The Prophet said of him, "He was a pattern of piety, and one of the Lord's great men, known by his steadfastness and patient endurance to the end."[K] Elder Partridge accepted the call of the Lord, forsook his merchandise, and was ordained on the very day of the revelation, the first bishop of the Church. And in the following November, several elders came to the Prophet seeking to know the will of the Lord concerning them. The Prophet received for them a revelation, containing not only instructions to them, but also "certain items * * in addition to the covenants and commandments." There, among other things, the Lord says: "There remaineth hereafter, in the due time of the Lord, other bishops to be set apart unto the church, to minister even according to the first."[L] [Footnote K: Quoted by Roberts in "Outlines of Ecclesiastical History," p. 316.] [Footnote L: Doc. and Cov. 68:14.] The following month, Newel K. Whitney was called by revelation to be bishop over the Church in Kirtland.[M] Since that day, other bishops have been called as need has arisen, until there are in the Church at the present writing more than seven hundred acting bishops. [Footnote M: Doc. and Cov. 72:8.] Thus the quorums of authority and presidency in the Church were restored as the growth of the Church demanded. Each one in turn was appointed by special revelation, until the organization was completed. Besides the important revelations on Church government already noted, two other revelations were given dealing particularly with the history and duties of priesthood.[N] From these we learn that twelve deacons constitute a quorum of deacons; twenty-four teachers a quorum of teachers; and forty-eight priests a quorum of priests; that the bishop, besides presiding in a general way over the district where he is appointed, presides particularly over the Lesser or Aaronic Priesthood. From these, also, we learn that ninety-six elders constitute a quorum of elders; seventy seventies, a quorum of seventies; and all the high-priests of a district the quorum of high-priests in that district. Thus, from the First Presidency to the deacon, the organization of the Priesthood is complete and perfect in its operation. [Footnote N: Doc. and Cov. secs. 84, 107.] Besides this perfect organization of the Priesthood, there are other helpful divisions and organizations that have been called forth by the growth of the Church. The most we can do with them here, however, is merely to mention them in closing. First is the territorial division of the Church. For convenience in government, the Church is divided territorially into stakes, wards, branches, missions, and conferences. Kirtland was undoubtedly the first stake of Zion to be appointed in the history of the Church. Concerning Kirtland, the Lord said in 1832: "For I have consecrated the land of Shinehah (Kirtland) in mine own due time for the benefit of the saints of the Most High, and for a stake of Zion."[O] [Footnote O: Doc. and Cov. 82:13.] In the dedicatory prayer offered in the Kirtland Temple, 1836, the Prophet Joseph Smith said: "We ask thee to appoint unto Zion other Stakes, besides this one which thou hast appointed, that the gathering of thy people may roll on in great power and majesty, that thy work may be cut short in righteousness."[P] [Footnote P: Doc. and Cov. 109:59.] Other stakes were appointed. Today, the Church numbers more than sixty stakes, each presided over by a presidency of three high priests, and a high council of twelve high priests, with several alternate high councilmen. As the Church is divided into stakes, so the stakes are divided into wards, each presided over by a bishop and two counselors. And the world at large, not included in the boundaries of the organized stakes, is divided into missions, each presided over by a president. The missions in turn are divided into conferences, presided over by conference presidents, and the conferences are divided into branches, likewise presided over by branch presidents. The Church grew rapidly to such dimensions, however, that it needed even more assistance than these organizations and divisions could render. There has grown up in the Church, therefore, a number of auxiliary associations. The Relief Society, an organization of women, was organized under the direction of the Prophet Joseph Smith in 1842. The Sunday School was organized under the patronage of Brigham Young in 1849. The Young Ladies' Mutual Improvement Association was organized as a retrenchment society, under the supervision of President Brigham Young in 1869. A similar organization of the young men was effected in 1875, though there had been such an organization in Nauvoo. The Primary Association for children was organized in 1878. The Religion Class was organized in 1890. All these auxiliary organizations serve to lighten the labors of the priesthood, and of the home, in instructing the children of the saints. Gradually, then, another act in the great drama of the Restoration was accomplished--an act of many scenes. But the achievements of the act have aroused, and continue to arouse, the wonder and the admiration of the civilized world. In the Church organization every point is carefully wrought out, from the highest and most important office to the lowest and least. Indeed, the perfection of the institution precludes the thought that it was devised by man alone. Not another so nearly perfect organization is to be found in the history of the world. XII. THE SPIRITUAL GIFTS. Less than a month after the organization of the Church in 1830, there happened at Colesville, New York, one of the most remarkable manifestations in the history of the modern world. Joseph Smith had gone to Colesville to visit at the home of Joseph Knight. The Knights were Universalists. They were interested, however, in the message of the young prophet. One of them, particularly--a son named Newel Knight--seemed to be much affected by the Prophet's teachings. Says the Prophet in his simple narrative: "He and I had many serious conversations on the important subject of man's eternal salvation. We got into the habit of praying much at our meetings, and Newel had said that he would try and take up his cross, and pray vocally during meeting; but when we again met together, he rather excused himself. I tried to prevail upon him. * * * He replied that * * * he would wait until he could get into the woods by himself, and there he would pray. Accordingly, he deferred praying until next morning, when he retired into the woods; where, according to his own account afterwards, he made several attempts to pray, but could scarcely do so, feeling that he had not done his duty, in refusing to pray in the presence of others. He began to feel uneasy, and continued to feel worse both in mind and body, until, upon reaching his own house, his appearance was such as to alarm his wife very much. He requested her to go and bring me to him. I went, and found him suffering very much in his mind, and his body acted upon in a very strange manner; his visage and limbs distorted and twisted in every shape and appearance possible to imagine; and finally he was caught up off the floor of the apartment, and tossed about most fearfully. "His situation was soon made known to his neighbors and relatives, and in a short time as many as eight or nine grown persons had got together to witness the scene. After he had thus suffered for a time, I succeeded in getting hold of him by the hand, when almost immediately he spoke to me, and with great earnestness requested me to cast the devil out of him, saying that he knew he was in him, and that he also knew I could cast him out. "I replied, 'If you know that I can, it shall be done;' and then almost unconsciously I rebuked the devil, and commanded him in the name of Jesus Christ to depart from him; when immediately Newel spoke out and said that he saw the devil leave him and vanish from his sight. This was the first miracle which was done in the Church, or by any member of it, and it was done not by man, nor by the power of man, but it was done by God, and by the power of godliness; therefore, let the honor and the praise, the dominion and the glory, be ascribed to the Father, Son and Holy Spirit, for ever and ever. Amen."[A] [Footnote A: "History of the Church," Vol. I, pp. 82, 83.] Concerning the truth of this ungarnished account there can be no doubt. It has appeared in print for many years, and has never been called in question. Moreover, the miracle was witnessed by several adult persons, and was strongly attested by Newel Knight himself. Without question, then, with the very beginning of the Church, the gifts of healing, so common with Jesus and His disciples, were restored to those holding the Holy Priesthood. Not more than a year and a half after the performance of this remarkable miracle, there was performed another which the Prophet passed over in his narrative with scarcely a notice. He says, "About this time" (September 12, 1831), "Ezra Booth came out as an apostate. He came into the Church upon seeing a person healed of an infirmity of many years' standing."[B] That is all. Fortunately, however, there is preserved for us an account of this case of healing; and it is the more valuable because it is written by a Campbellite historian, who did not accept the message of the Prophet Joseph Smith. The historian says: [Footnote B: "History of the Church," Vol. I, p. 215.] "Ezra Booth, of Mantua, a Methodist preacher of much more than ordinary culture, and with strong natural abilities, in company with his wife, Mr. and Mrs. Johnson, and some other citizens of this place [Hiram, Ohio] visited Smith at his home in Kirtland, in 1831. Mrs. Johnson had been afflicted for some time with a lame arm, and was not at the time of the visit able to lift her hand to her head. The party visited Smith partly out of curiosity, and partly to see for themselves what there might be in the new doctrine. During the interview the conversation turned on the subject of supernatural gifts, such as were conferred in the days of the apostles. Some one said, 'Here is Mrs. Johnson with a lame arm; has God given any power to men now on earth to cure her?' A few moments later, when the conversation had turned in another direction. Smith rose, and walking across the room, taking Mrs. Johnson by the hand, said in the most solemn and impressive manner: 'Woman, in the name of the Lord Jesus Christ, I command thee to be whole,' and immediately left the room. The company were awe-stricken at the infinite presumption of the man, and the calm assurance with which he spoke. The sudden mental and moral shock--I know not how better to explain the well-attested fact--electrified the rheumatic arm--Mrs. Johnson at once lifted it up with ease, and on her return home the next day she was able to do her washing without difficulty or pain."[C] [Footnote C: Hayden's "History of the Disciples," pp. 250, 251; quoted in "History of the Church," Vol. I, pp. 215, 216, footnote.] We can easily believe that the company was amazed at the manifestation of such power. It was not the will of God, however, that the great Prophet alone should possess the gift to heal the sick. On the contrary, it was bestowed through faith upon many others. From the first the elders had practiced the order of anointing the sick and praying for them. But in 1832, a little more than two years after the organization of the Church, the Lord gave a revelation in which He declared to the elders that certain signs should follow the operation of faith. The words of the Lord are these: "As I said unto mine apostles I say unto you again that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost; and these signs shall follow them that believe: "In my name they shall do many wonderful works: "In my name they shall cast out devils; "In my name they shall heal the sick; "In my name they shall open the eyes of the blind, and unstop the ears of the deaf; "And the tongue of the dumb shall speak; "And if any man shall administer poison unto them it shall not hurt them; "And the poison of a serpent shall not have power to hurt them."[D] [Footnote D: Doc. and Cov. 84:63-72.] Thus wonderfully did the Lord repeat the promise made to the apostles of old;[E] and the promise has been fulfilled in an equally wonderful manner. The number of miraculous healings since 1832 is far too large to bear detailing here. But from that day to the present, there have been wonderful healings, wherever the Church has been established. And hundreds of thousands testify that the gift of healing is indeed operative among the Latter-day Saints. [Footnote E: See Mark 16:16-18.] The gift of healing is not the only divine gift, however, that has been restored in latter days: "About the 8th of November," writes Joseph Smith, "I received a visit from Elders Joseph Young, Brigham Young, and Heber C. Kimball of Mendon, Monroe county, New York. They spent four or five days in Kirtland, during which we had many interesting moments. At one of our interviews, Brother Brigham Young and John P. Greene spoke in tongues, which was the first time I had heard this gift among the brethren: others also spoke, and I received the gift myself."[F] [Footnote F: "History of the Church," Vol. I, pp. 296, 97.] So briefly does the Prophet mention the reappearance of the strange gift of tongues. Fortunately, however, we have again another and fuller account. Writing of the same incident, President Brigham Young says, "A few weeks after my baptism I was at Brother Kimball's house one morning, and while family prayer was being offered up, Brother Alpheus Gifford commenced speaking in tongues. Soon the Spirit came on me, and I spoke in tongues, and we thought only of the day of Pentecost, when the apostles were clothed upon with cloven tongues of fire. "In September, 1832, Brother Heber C. Kimball took his horse and wagon. Brother Joseph Young and myself accompanying him, and started for Kirtland to see the Prophet Joseph. We visited many friends on the way, and some branches of the Church. We exhorted them and prayed with them, and I spoke in tongues. Some pronounced it genuine and from the Lord, and others pronounced it from the devil. "We proceeded to Kirtland and stopped at John P. Greene's, who had just arrived there with his family. We rested a few minutes, took some refreshment, and started to see the prophet. * * * "In the evening a few of the brethren came in, and we conversed together upon the things of the kingdom. He called upon me to pray; in my prayer I spoke in tongues. As soon as we arose from our knees the brethren flocked around him, and asked his opinion concerning the gift of tongues that was upon me. He told them that it was the pure Adamic language. Some said to him they expected he would condemn the gift Brother Brigham had, but he said, 'No, it is of God.'"[G] [Footnote G: "Millennial Star," Vol. 25, p. 439; also quoted in part in "History of the Church," Vol. I, p. 297, footnote.] Since the incident here related, many hundreds of the Saints of God have been blessed with this divine gift. Some are given to speak in tongues and others to interpret. The miracle comes to those who have faith, to strengthen their faith. Again, however, the number of these miraculous manifestations is far too large to be considered here. Hundreds of thousands bear witness to the restoration of the marvelous gift. And it is the fact of restoration about which we are most concerned. Besides the gift of performing miracles and of healing, and the gift of speaking in tongues and of interpreting tongues, there are yet other divine gifts restored in this dispensation. To Joseph Smith was given very early the gift of prophecy. In the book of Doctrine and Covenants may be found many remarkable predictions made by him. All these predictions have been literally fulfilled, in so far as the time has come for their fulfillment; and the fulfillment happened in many cases long after the martyrdom of the great Prophet. Not only Joseph Smith, however, but many others in the Church have been blessed with the same gift of prophecy. All the presidents of the Church have displayed the divine gift. Many men in exalted position, and many men of low degree, have likewise manifested the prophetic inspiration of the Holy Ghost. The gift of prophecy is common among the restored gifts of the Church. So also is the gift of discernment, and the gift of wisdom, and the gift of knowledge, and the gift of faith. Indeed, through the ministry of the Prophet Joseph Smith have been restored to man all the spiritual gifts known to the saints of old. To the great modern Church of Christ have been given the things enumerated by the Apostle Paul. "Now concerning spiritual gifts, brethren, I would not have you ignorant," wrote Paul to the Corinthians. "Ye know that ye were Gentiles, carried away unto these dumb idols, even as ye were led. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are diversities of administrations, but the same Lord. And there are diversities of operations but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit, the word of wisdom; to another the word of knowledge, by the same Spirit; to another faith, by the same Spirit; to another the gift of healing, by the same Spirit; to another the working of miracles; to another prophecy; to another discernment of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will."[H] [Footnote H: I Cor. 12:1-11.] XIII. SACRED WRITINGS OF OLD. _The Inspired Version_. In December, 1830, the Prophet Joseph Smith received a revelation in which was contained an important promise pertaining to the sacred records of the Church. The Church had been in existence little more than six months. During those months it had grown phenomenally in numbers. And during those months, too, many discussions had been inevitably provoked concerning the infallibility of the scriptures. The Prophet who lived and moved among them, the saints accepted as the living oracle of God; and when they thirsted for the Water of Life, he was abundantly able to give it them. But the sacred writings of the Jews--the Bible--had not the power so to satisfy them as had the quick word of the Prophet. Some of the words of the ancients were not clear. It seemed that there were mistranslations, omissions, and even interpolations in the Holy Book. Moreover, some valuable scriptures seemed to have been lost. They appeared in the Book in name only; their invaluable contents were unknown. In view of these conditions, it is not surprising that the young Church should desire to know how much of the Sacred Word of God, as it had been preserved to them, might be accepted with authority. And what they longed to know was divinely given to them. In a revelation received by the young Prophet in December, 1830, the Lord said to Sidney Rigdon, "A commandment I give unto thee, that thou shalt write for him [i. e., Joseph Smith]; and the Scriptures shall be given, even as they are in mine own bosom, to the salvation of mine own elect."[A] [Footnote A: Doc. and Cov. 35:20.] This promise, with commandment, evidently signifies that the Lord purposed to make clear dark sayings of Scripture, which some of the saints were questioning. In support of this fact may be cited another revelation, given only two months later, in which the Lord renews the promise. "Thou shalt ask," He said to the Prophet Joseph, "and my scriptures shall be given as I have appointed, and they shall be preserved in safety."[B] [Footnote B: Doc. and Cov. 42:56.] Already, however, six months or so before the promise was made in revelation, the Lord had prepared for its fulfillment. In June, 1830, only two months after the organization of the Church, the Prophet had received the revelation known as the "Words of Moses."[C] It is a kind of introduction to the book of Genesis; it tells how Moses came to know the story of the creation, and the relation of man to God. No finer introductory chapter to the book of beginnings could possibly be conceived. Again, in the same month in which the revelation with promise was given, the Lord revealed certain "doings of olden times, from the prophecy of Enoch. "[D] "Much conjecture and conversation frequently occurred among the Saints," writes the Prophet, "concerning the books mentioned, and referred to, in various places in the Old and New Testaments, which were now nowhere to be found. The common remark was, 'They are lost books;' but it seems the Apostolic Church had some of these writings, as Jude mentions or quotes the prophecy of Enoch, the seventh from Adam."[E] To the joy of the congregation, extracts from this prophecy of Enoch were revealed to the Prophet Joseph, and added to the growing treasure-house of scripture. Already, too, the Prophet had begun to make a revision of the Bible. Before the close of the year 1830, this revision was well under way. [Footnote C: Pearl of Great Price.] [Footnote D: "History of the Church," Vol. I, p. 133.] [Footnote E: "History of the Church," Vol. I, p. 132.] Before the close of the year, however, the Prophet was commanded to desist from further translating until he should go to Ohio.[F] Again, in December, 1831, the Prophet and Sidney Rigdon were commanded to go upon a mission preaching the gospel.[G] Of necessity, the work of "revision" must rest while the Seer and the scribe were about these other duties. Except for such interruptions as these, however, the "revision" of the Bible made fair progress. And in addition to the textual "translation," there were received by the Prophet other revelations bearing upon the Holy Word. Thus, in January, 1832, there was received an explanation of I Cor. 7:14.[H] In February, of the same year, there came to the translators, while they were engaged with the Gospel of St. John, a wonderful vision of the glories hereafter.[I] The following March, the Prophet received explanations of some parts of the revelation to St. John.[J] One year later, there came a revelation on the authenticity of the Apocrypha.[K] Thus, by the spirit of inspiration and revelation, the sacred records of old were made plain. The mistakes of men were corrected; and important words that had been lost, were supplied. The first "revision" of the New Testament was finished February 2, 1833, and that of the Old Testament, July 2 of the same year. [Footnote F: Doc. and Cov. 37:1.] [Footnote G: Doc. and Cov. 71:1-11.] [Footnote H: Doc. and Cov. sec. 74.] [Footnote I: Doc. and Cov. sec. 76.] [Footnote J: Doc. and Cov. sec. 77.] [Footnote K: Doc. and Cov. sec. 91.] The inspired revision of the Hebrew Scriptures was not published during the lifetime of the Prophet Joseph Smith. He intended to continue the work of revision, by going over the entire work again, before it should be given to the world. In the year 1840, he expressed a desire to shift much of the arduous responsibility resting upon him to the shoulders of the Twelve and other officers, that he might resume the work of translation and revision. In a memorial presented June 18, 1840, the Prophet wrote, "The Church have erected an office where he [Joseph Smith, the memorialist] can attend to the affairs of the Church without distraction, he thinks, and verily believes, that the time has now come, when he should devote himself exclusively to those things which relate to the spiritualities of the Church, and commence the work of translating the Egyptian records, the Bible, and wait upon the Lord for such revelations as may be suited to the conditions and circumstances of the Church."[L] Up to the time of his martyrdom, however, the Prophet found no time in which fully to carry out his design. Therefore, the inspired version of the Holy Scriptures, a manuscript copy of which is preserved in the Historian's Office at Salt Lake City, has never been given to the world by proper authority. A volume purporting to be the inspired version has appeared on the public market; but it is not recognized by the Church of Jesus Christ of Latter-day Saints, because it has never received the careful revision intended by the Prophet. The authorized version of King James remains the standard Bible of the Church. [Footnote L: "History of the Church," Vol. IV, p. 137.] _The Book of Abraham_. In July, 1835, there came into the hands of the Prophet, Joseph Smith, other invaluable records of the times of the patriarchs. It appears that in the year 1828, a French explorer named Antonio Sebolo, secured permission from Mehemet Ali, the viceroy of Egypt, to explore for antiquities. Three years later, in 1831, Sebolo entered some catacombs near the place where stood formerly the ancient city of Thebes. Eleven of the mummies, found in a perfect state of preservation, he carried away with him to Paris. On the way to the French capital, however, M. Sebolo put in at Trieste, where he died after an illness of several days. The mummies were then directed to a nephew named Chandler. Mr. Chandler lived in Philadelphia, Pa., though it was supposed that his home was in Ireland. After a devious course, the mummies came finally to New York, addressed to Michael H. Chandler. There the caskets were first opened, and the contents examined. "On opening the coffins," the Prophet tells us, "he (Mr. Chandler) discovered that in connection with two of the bodies, was something rolled up with the same kind of linen, saturated with the same bitumen, which when examined, proved to be two rolls of papyrus." These rolls of papyrus were beautifully written "with black, and a small part red, ink or paint, in perfect preservation."[M] [Footnote M: "History of the Church," Vol. II, pp. 348-350.] A stranger standing near at the time of the discovery recommended to Mr. Chandler that he seek out the Mormon Prophet, Joseph Smith, as probably the only man who could render a correct translation of the ancient manuscripts. Mr. Chandler, however, began to exhibit the mummies in the larger cities of the United States. They very soon became objects of peculiar interest. Mr. Chandler was assured by the learned men of the land that both mummies and papyrus were genuine. Indeed, from some he received certificates testifying to the genuineness of his display and to the characters of the papyrus. It was not until July 3, 1835, that Mr. Chandler reached Kirtland with the Egyptian mummies. Immediately, it appears, he sought out the Prophet Joseph Smith. "There were four human figures," the latter writes in his history, "together with hieroglyphic figures and devices. As Mr. Chandler had been told I could translate them, he brought me some of the characters, and I gave him the interpretation, and like a gentleman, he gave me the following certificate: "'Kirtland, July 6, 1835. "'This is to make known to all who may be desirous, concerning the knowledge of Mr. Joseph Smith, Jun., in deciphering the ancient Egyptian hieroglyphic characters in my possession, which I have, in many eminent cities, showed to the most learned; and, from the information that I could ever learn, or meet with, I find that of Mr. Joseph Smith, Jun., to correspond in the most minute matters. "'MICHAEL H. CHANDLER, "'Traveling with, and proprietor of Egyptian mummies.'"[N] [Footnote N: "History of the Church," Vol. II, P. 235.] Soon after receiving this certificate from Mr. Chandler some of the Saints in Kirtland purchased from him the mummies and the papyrus. Thereupon, the Prophet, with William W. Phelps and Oliver Cowdery as scribes, began to translate the strange hieroglyphics. To their infinite joy, they found that one of the rolls contained writings of Abraham, whereas the other contained writings of Joseph, who was sold into Egypt. The first of these the Prophet translated, in part. It recounts the trials of Abraham in the idolatrous home of his fathers, and his miraculous deliverance. It tells also of the creation of the world, and of the spirits before, and reveals the system of astronomy understood by the ancient patriarch. The Book of Abraham, an invaluable and truly authentic record translated by divine inspiration, forms now an important part of the Pearl of Great Price. It appears that the papyrus-roll containing the writings of Joseph was never translated. The Saints retained possession of the mummies, and carried them along in their wanderings, until they became settled in their new home--Nauvoo, the Beautiful. There, the mummies were displayed in the Nauvoo Mansion, built by the Prophet. After the death of the Prophet, however, the mummies and the papyrus-rolls fell into the hands of the Prophet's family, and were sold. For some time they were exhibited by a syndicate in St. Louis. Thence, they were sold to a museum in Chicago. When the great fire swept Chicago in 1870, the museum was destroyed; and with it, presumably, the historic mummies and the sacred records of old. All that we have preserved to us, then, of these interesting papyrus records is contained in the Pearl of Great Price. Thus the knowledge of the Saints was extended, the hand-dealings of God with His ancient people were made known, and many sacred writings were added to the scripture already possessed by the Church. The King James version of the Bible was already accepted "as far as it was translated correctly." The Book of Moses deals with the beginnings--with the fundamentals. It reveals how man came first to know of God, of His Son, Jesus Christ, and of the divine plan of salvation. It supplies the living truth of man's relationship to God, which the Authorized Version--through the interference of the opinions of men--states but obscurely. It looks hopefully forward to the future, when the King of glory shall come in. Without that portion of inspired scripture contained in the Book of Moses, we should lack much in our knowledge of the history of God and of man. In like manner, the Book of Abraham supplies valuable information concerning the wonderful works of God. Independent of the Book of Moses, it corroborates all that is taught there. And it goes further. From it we learn important truths concerning a pre-existent state; and from it we learn more fully, too, of the worlds, and the creation of worlds. The science of creation is perhaps nowhere else so fully explained as in the Book of Abraham. There, too, are outlined some of the important principles of the New Astronomy, principles fast coming to be recognized as true by scientific men. Without this record we should lack much in our knowledge of the history of God and of man. Another act, then, in the great drama of the Restoration has been accomplished. To knowledge has been added knowledge. To the sacred record contained in the Bible was added that of the Book of Mormon. And now, to both of these, are added two others, briefer than either of the first, but wanting nothing in significance to the people of God. XIV. A SACRED BOOK OF TODAY. When the Lord God called Miriam and Aaron to task for speaking against their brother Moses, He said to them, "Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold; wherefore then were ye not afraid to speak against my servant Moses?"[A] [Footnote A: Num. 12:1-8.] So it was also with the Prophet Joseph Smith. From the day of the first splendid vision of the Father and the Son, the Lord spoke often to the young prophet, and clearly. Particularly close was the communion of the Prophet with his God after the re-establishment of the Church upon the earth. As often as he felt the need of direction or encouragement, so often did the young man seek God; and God always answered him, and spoke to him, and gave him what was needful for him in that hour. It happened, then, that in a very short time the Prophet had accumulated a fairly large number of revelations. For each time the Lord spoke to him, either he himself or one of his scribes recorded the revelation as it was given. Afterwards, copies were made and circulated among the Saints that were most nearly concerned. If we had lived with the Saints in Kirtland, in the year 1832, we should have been thrilled with them when the Prophet received the momentous revelation now numbered eighty-eight in the Book of Doctrine and Covenants. This remarkable and important revelation was circulated among the Saints in manuscript form. It came to be called the "Olive Leaf." And the "Olive Leaf" is an example of how the revelations were first circulated among the Saints. Of course, the method was very unsatisfactory in a day of modern advancement. The people began soon to desire the word of God, as given to them directly, in printed form. Indeed, so early did this desire manifest itself that in July, 1830, only three months after the organization of the Church, the Prophet Joseph Smith was already engaged on the compilation of the revelations.[B] This was the beginning of the book of modern scripture. [Footnote B: "History of the Church," Vol. I, p. 104.] The work of compilation seems, however, to have progressed slowly. Somewhat over a year after the task was begun, a special conference was convened in Hiram, Ohio. This was November 1st, 1831.[C] The conference was called to consider the publication of the revelations received by the Prophet Joseph Smith. It was decided to issue an edition of 10,000 copies; and during the afternoon of the first day of the conference, the Prophet "received by inspiration," the preface to the proposed book. It appears now as section first in the Book of Doctrine and Covenants. It is a model of literary construction. The same afternoon, too, the brethren assembled bore testimony to the divine inspiration of the revelations. "Brother Joseph Smith, Jun.," we read, "said that inasmuch as the Lord had bestowed a great blessing upon us in giving commandments and revelations, he asked the conference what testimony they were willing to attach to these commandments which would shortly be sent to the world. A number of the brethren arose and said that they were willing to testify to the world that they knew that they were of the Lord."[D] [Footnote C: "History of the Church," Vol. I, p. 221.] [Footnote D: "History of the Church," Vol. I, p. 222, footnote.] On the second day of the conference, "the revelation (of the evening before) was read by the moderator (this was Oliver Cowdery). The brethren then arose in turn and bore witness to the truth of the Book of Commandments." The elders present at this special conference were Joseph Smith, Jun., Oliver Cowdery, David Whitmer, John Whitmer, Peter Whitmer, Jun., Sidney Rigdon, William E. McLellin, Orson Hyde, Luke Johnson and Lyman E. Johnson. With the confidence and the testimonies of the elders thus expressed, Joseph Smith proceeded further to prepare the revelations for publication. It was decided by the conference that Oliver Cowdery should carry the commandments and revelations to Independence, Mo., where the printing press of the Church was located. The Prophet should prepare and arrange the revelations by the time Elder Cowdery left--"which was to be by--or, if possible, before--the 15th of the month" (November).[E] In due time, the work of compilation was accomplished; the volume of modern scripture was dedicated by prayer to the service of the Almighty, the Prophet himself performing the ordinance;[F] John Whitmer was appointed to accompany Oliver Cowdery through the wild frontier to Independence; and the sacred record was sent on its way to Zion. [Footnote E: "History of the Church," Vol. I, p. 290.] [Footnote F: "History of the Church," Vol. I, p. 234.] The printing of the sacred book did not progress rapidly. On the twenty-fifth of June, 1833, more than a year after the holding of the special conference, Sidney Rigdon wrote a long letter, in behalf of the Presidency of the Church, to W. W. Phelps and others in Zion. "We have received your last," he writes, "containing a number of questions which you desire us to answer. * * * "First as respects getting the Book of Commandments bound we think it is not necessary. They will be sold well without binding, and there is no book-binder to be had that we know of, nor are there materials to be had for biding, without keeping the books too long from circulation." Later in the same letter, the writer says, "We have received some revelations within a short time back, which you will obtain in due season." And a little later, still, in the same letter, the writer calls attention to some typographical errors in the fortieth and forty-fourth chapters of the forthcoming book.[G] Evidently, then, the work of printing the sacred book had progressed so far that preparations had to be made for binding the book; yet, there was still time apparently to add new revelations and to make corrections. [Footnote G: "History of the Church," Vol. I, pp. 362-364.] A little less than a month after writing the letter mentioned above, Sidney Rigdon wrote another in behalf of the Presidency. In the latter letter he writes, "Consign the box of the Book of Commandments to N. K. Whitney & Co., Kirtland, Geauga County, Ohio, care of Kelly and Walworth, Cleveland, Cuyahoga County, Ohio."[H] Evidently, the first edition of the Book of Commandments was nearing completion. The Sacred Book of today was soon to be sent out into the world. [Footnote H: "History of the Church," Vol. I, p. 369.] Unfortunately, however, the shipment was never made. On July 20th, 1833, a mob collected near the Church printing office in Independence, and demanded that the printing office and the store be closed, and that all mechanical labors cease.[I] The Church leaders in Zion refused to comply with these unreasonable demands. Thereupon, the mob rushed upon the building, destroyed papers and publications, seized materials of value, turned the family of Wm. W. Phelps out of doors, and razed the building to the ground. Only a few copies of that edition of the Book of Commandments as far as printed were saved from destruction.[J] [Footnote I: "History of the Church," Vol. I, p. 390.] [Footnote J: "History of the Church," Vol. I, pp. 411, 412.] Somewhat over a year later, the Church prepared again to publish the revelations. A printing house had been established in Kirtland, Ohio. The conditions seemed favorable for the putting forth of the Book of Commandments. On September 24, 1834, at a meeting of the High Council, at Kirtland, a committee was appointed "to arrange the items of the doctrine of Jesus Christ, for the government of the Church of Latter-day Saints, which Church was organized and commenced its rise on the 6th of April, 1830. These items are to be taken from the Bible, Book of Mormon, and the revelations which have been given to the Church up to this date, or that shall be given until such arrangements are made." President Joseph Smith, Jun., Oliver Cowdery, Sidney Rigdon, and Frederick G. Williams were appointed the committee.[K] [Footnote K: "History of the Church," Vol. II, p. 165.] This committee, it seems, worked with energy at the task of compiling and printing. On August 17, 1835, a little less than a year after their appointment, the committee finished their appointed labor, and a general assembly of the priesthood was called to accept the volume of sacred scripture. In the afternoon session of the assembly Oliver Cowdery introduced to the priesthood the "Book of Doctrine and Covenants of the Church of the Latter-day Saints." William W. Phelps and John Whitmer voluntarily testified to the divine authenticity of the new volume of Scripture. Thereafter, the presidents of the High Councils of Kirtland and Missouri, and the presidents of the several quorums of the priesthood bore testimony that the revelations in the book were true and that the book should become "a law and a rule of faith and a practice to the Church." Finally, the general authorities and the whole assembly accepted the book by unanimous vote as the doctrine and covenants of their faith. William W. Phelps read also the following testimony of the twelve apostles to the truth of the Book of Doctrine and Covenants: _"The testimony of the Witnesses to the Book of the Lord's commandments, which commandments He gave to His Church through Joseph Smith Jun., who was appointed, by the voice of the Church, for this purpose_. "We therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth, that the Lord has borne record to our souls, through the Holy Ghost shed forth upon us, that these commandments were given by inspiration of God, and are profitable for all men, and are verily true. We give this testimony unto the world, the Lord being our helper; and it is through the grace of God the Father, and His Son Jesus Christ, that we are permitted to have this privilege of bearing this testimony unto the world, in the which we rejoice exceedingly, praying the Lord always that the children of men may be profited thereby.[L] (Signed) "THOMAS B. MARSH, DAVID W. PATTEN, BRIGHAM YOUNG, HEBER C. KIMBALL, ORSON HYDE, WM. E. MCLELLIN, PARLEY P. PRATT, LUKE S. JOHNSON, WILLIAM SMITH, ORSON PRATT, JOHN F. BOYNTON, LYMAN E. JOHNSON."[M] [Footnote L: "History of the Church," Vol. II, pp. 243-45.] [Footnote M: In this testimony of the Twelve to the Book of Doctrine and Covenants, as published in the History of Joseph Smith in the "Millennial Star," the names of the Apostles were not appended, but it is thought proper that they should be inserted here in the order in which they stood in the quorum. The document was undoubtedly prepared before the departure of the Twelve for the East, as it was well known that the work of the committee on selection and compilation would present the Doctrine and Covenants to a general assembly before the Twelve would return.--"History of the Church," Vol. II, p. 245, footnote.] Thus was the "Book of Doctrine and Covenants" accepted by the Church as a divinely inspired work. And what is the "Book of Doctrine and Covenants"? First, there appears in the book a series of seven "Lectures on Faith," prepared during the year 1835. "They are not to be regarded," we are told, "as of equal authority in matters of doctrine with the revelations of God in the Doctrine and Covenants," but as judiciously written and compiled, and as profitable doctrine.[N] There follow one hundred thirty-six sections, or chapters, of the book proper. One of these, section 136, is a revelation to Brigham Young. Nine others, sections 102, 121, 123, 127, 128, 130, 131, 134, and 135--are not direct revelations in the usually accepted sense, but are minutes of important meetings, prayers and prophecies, addresses to the Saints, letters, instructions, and so forth, containing important doctrines. The rest--one hundred twenty-six sections in all--are revelations from the Lord through the Prophet Joseph Smith to the Church, or to individuals in the Church. In these one hundred thirty-six sections may be found instructions that pertain to the organization of the Church and to the doctrines of the Church. While there have been many revelations received since the first Book of Doctrine and Covenants was published--while, indeed, the Church leaders today are prophets, seers, and revelators--yet the early revelations are so replete with doctrinal instruction, that we may find there sufficient directions for the establishment and the building up of the Church of Christ. [Footnote N: "History of the Church," Vol. II, p. 176. footnote.] The Doctrine and Covenants meets conditions, not of two thousand years or more before Christ, but of the present day. It gives specific directions for the establishing and the maintaining of the Church of Christ, not among an oriental people in a primitive age, but among an active people in a progressive age. The living oracle of God is of far more value than the breathless letter. The living prophet is the oracle of God; and the Book of Doctrine and Covenants--the Sacred Book of today--is the record of the revelations received today for the people of today. XV. THE KEYS OF GATHERING. Sunday, the 3rd of April, 1836, was a momentous day in the history of the Church. Since the day of its organization, the Church had increased and had prospered in all things. The first conference of the Church was held June 9th, 1830. It is estimated that the membership then was twenty-seven. On the twenty-sixth of September of the same year, the second conference of the Church was held. There were then sixty-two devotees of the restored Gospel. In January of the following year, 1831, the Prophet moved to Kirtland, Ohio. His followers then could not have numbered more than eighty, since he wrote in the previous month that the Church "from Colesville to Canandagua, New York, numbered about seventy members." In Kirtland the restored faith soon took root and grew rapidly. A conference was held there from the third to the sixth of June, 1831, and the "congregation at this conference numbered two thousand souls." Thus the Church increased in membership from year to year until it soon numbered ten thousand and more. But it was not in increased membership only that the Church showed prosperity. In temporal matters the blessings of the Lord soon became abundantly manifest. The Saints acquired lands, and built houses; and they began to take possession of the promised land of Zion. In spiritual matters, too, the Saints were made to feel that the Lord was near at hand. Many revelations were given to them through the Prophet Joseph Smith. And in the year 1836, a Temple was completed in Kirtland. It was eighty feet long, sixty feet wide, fifty feet high to the top of the walls, with a tower one hundred ten feet high. On Sunday, March twenty-seventh, this temple was dedicated to the Lord; and one week later, Sunday, April 3rd, there were given to Joseph Smith and Oliver Cowdery some of the most glorious manifestations recorded in the annals of history. The day had been devoted to service in the Lord's House. Joseph Smith had taken part in the ceremonies of the day, and had listened to discourses delivered by the brethren. After the administration of the Lord's supper in the afternoon service, "I retired to the pulpit," writes the Prophet, "the veils being dropped, and bowed myself, with Oliver Cowdery, in solemn and silent prayer."[A] After rising from prayer, the visions of heaven burst open before these divinely appointed men. First appeared to them the Lord Jesus Himself. He stood upon the breast-work of the pulpit. Under His feet appeared a paved work of pure gold in color like amber. His eyes shone like a flame of fire. His hair was white, like pure snow. His countenance was more radiant than the sun. His voice was like the rushing of great waters. [Footnote A: "History of the Church," Vol. II, p. 435.] "I am the first and the last," he said, "I am he who liveth, I am he who was slain, I am your advocate with the Father. * * * Behold, I have accepted this house, and my name shall be here, and I will manifest myself to my people in mercy in this house. * * * Yea, the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endownent with which my servants have been endowed in this house; and the fame of this house shall spread to foreign lands, and this is the beginning of the blessing which shall be poured out upon the heads of my people. Even so. Amen."[B] [Footnote B: Doc. and Cov. 110:1-10.] In this wise did the Lord Jesus accept the work of His servants. In this wise did He appear personally before them. And in this wise did He inaugurate marvelous manifestations fraught with blessings to the Saints. Twice before in this dispensation it is recorded that the Lord manifested Himself in vision to His chosen Prophet. Once He had appeared together with the Father in answer to the boy's earnest prayer. Again He had appeared to the Prophet and his associate, Sidney Rigdon, to declare the glories of the world to come. And now He comes again, to approve the labor accomplished by His servants, and to inaugurate the actual work of redemption for both the living and the dead. Immediately after the vision of the Savior there opened to the seer another vision of heaven. Ages before, the Lord God had selected the children of Israel to become His chosen people. The divine plan of salvation for the human race anticipated a fall from grace and an atonement. Through the fall came death to all men; and through the atonement came eternal life. As the fall came through the sin of one, so the atonement came through the voluntary sacrifice of another. But that this Savior might become the living hope of the world, it became necessary to designate the people--even the family--from among whom He should spring. Hence the Chosen people--Israel--to whom the promise of Messiah was made. All might have been well with Israel had they not been a stiff-necked people. But through their perverseness of heart, they called down upon them the wrath of God. Along with promises of deliverance and salvation, came predictions of evil to follow disobedience. And Israel was disobedient. Finally, when the Savior had come as predicted to redeem the world, and the iniquity of Israel was full, the Chosen People was broken; the nation to whom the Savior had come became scattered, and was sifted like dust among the peoples of the earth. It was the punishment foretold. To consummate the plan of salvation, must come a gathering of the dispersed tribes of Israel. Accordingly, the vision that followed upon that of the Savior on the memorable 3rd of April, 1836, revealed to Joseph and Oliver, Moses, the Prophet of the deliverance of old. "After this vision was closed," we read, "the heavens were again opened unto us, and Moses appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north."[C] [Footnote C: Doc. and Cov. 110:11.] The nature of this commission is plain. First, the great Prophet Moses, to whom had been committed the authority of restoring once before a captive Israel to their promised land and freedom, now commits those keys of gathering and restoration to the Prophet Joseph Smith and his associate Oliver Cowdery. Then, with the power of this authority conferred upon them, Joseph and Oliver may commission others; the story of the restoration of the Gospel may be carried to the scattered house of Jacob; the actual work of redeeming Israel may be begun. This, as the Lord had said in the vision before, was the beginning of the blessing which should be poured out upon the heads of His people. But it was not the house of Israel alone that should profit by the restoration of the Gospel. Even before the twelve sons of Jacob had been chosen to become the fathers of the twelve tribes of Israel, the God of heaven had promised that the blessing of a Savior should attend all the children of the world. "I will make of thee a great nation," the Lord had said to Abraham, "and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed."[D] Not only to the children of Abraham, then, should the Gospel be preached, but to all people, and through obedience to the Gospel they should become the children of Abraham. If the restored Gospel were, then, to become the power of God unto salvation to all the earth-children of God, there must needs be a restoration, not only of the authority to gather and to redeem Israel, but also of the authority to preach the Gospel to the world at large. [Footnote D: Gen. 12:2, 3.] Accordingly, after the vision of Moses was closed, there appeared another glorious vision to the two young chosen prophets. "After this," we read, "Elias appeared, and committed the dispensation of the Gospel of Abraham, saying, that in us, and our seed, all generations after us should be blessed."[E] [Footnote E: Doc. and Cov. 110:12.] The nature of this commission, too, is plain. It becomes the sacred mission of the Saints to do all in their power, not to save Israel alone, but to become a blessing to all generations of all men--to cry the Gospel of repentance to the world, that all men, whether Jew or Gentile, may hear it and obey it. Elias--a prophet of whom we know but little[F]--apparently held last the keys of the dispensation of the Gospel of Abraham. In proper time he comes, in harmony with the divine plan, and commits those keys to the men who are to carry off the labors of the dispensation of the fulness of times. This, again--as the Lord had said in the vision before--was the beginning of the blessing which should be poured out upon the heads of His people. And thus was consummated another act in the great drama of the Restoration. The authority for accomplishing the salvation of the living was restored in full. The story of the restoration of the authority for the salvation of the dead we must leave for another chapter. [Footnote F: Doc. and Cov. 27:6, 7.] XVI. THE FATHERS AND THE CHILDREN. The glorious visions in which had appeared Moses and Elias were closed. Joseph and Oliver stood before the pulpit of the temple waiting. But why should they wait for further manifestations? What more could they now expect? Or, what more, indeed, could now be given them? All the living children of the world were provided for. Authority to preach and to baptize Joseph and Oliver had held before the appearance of Moses and Elias. But Israel was a special people. Upon Israel had been passed a special sentence. Moses was the great lawgiver and deliver of ancient Israel. Therefore, that everything might be done in order, Moses came to restore the special authority of redeeming and gathering the chosen people. In like manner, Elias was he who held particularly the authority of the dispensation of the gospel of Abraham. Accordingly, in the last days, that everything might be done in order, the authority of the dispensation of the gospel of Abraham was restored by him who held it to the great American prophet, though he held already the full authority of the Priesthood of the Son of God. Thus, the redemption and the salvation, not of living Israel alone, but of all the living human family were provided for. What more could the Prophet and his companion await? It is said in the Jewish Scripture that every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father.[A] But the very fact that the keys of authority are restored to preach the gospel to the living presupposes a loss of that authority, and a departure from the true doctrine of the Christ. There have died many hundreds of thousands who have not confessed Jesus. Indeed, even at the present time, there die daily in the best Christian lands thousands of persons who have never heard the joyful sound of the Gospel of the Lord. Yet, only through obedience to the Gospel, may mortals be saved. The living may by good chance hear it; but what provision has been made for the dead? [Footnote A: Phil. 2:11.] During the visions of the night of September 21st, 1823, the Angel Moroni read to the Prophet Joseph these words of Malachi: "Behold I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at its coming."[B] [Footnote B: Doc. and Cov. sec 2.] The words of the prophet predict undoubtedly a plan for the salvation of the dead. And that the unconverted dead shall have the opportunity of being saved becomes absolutely necessary to the accomplishment of the great scheme of redemption. The Gospel was not designed to save only a few. The whole human family, both the living and the dead--and those yet to be, as well--may gain eternal life through obedience to the Gospel. The world hereafter will be a kingdom of glories, and a glory of kingdoms. Each one who has lived upon the earth will be awarded the degree of exaltation he merits. The children of the great Father of all will be assigned in His kingdom of glories to places they have earned; and each in his place will inherit, to the glory of the Father, a position equal to his earthly achievement. All this seems simple enough. But the kingdoms of the Father will include all His earth-children; and the more that have proved themselves worthy of exaltation and blessing, the greater will be His eternal joy. So also with each of the children, in turn. In the celestial glory each one's kingdom will comprise those of one's own family; and thus the glory of kingdoms will increase from generation to generation, each bound to the other--and all to the great Father--by the ties of kindred. The perfecting of the ties of kindred through a work done by the living for the dead, is undoubtedly what Paul had in mind when he said, speaking of the fathers of Israel, that "they without us should not be made perfect;"[C] and again, "for to this end Christ both died, and rose and revived, that he might be Lord both of the dead and living."[D] Hence, it becomes a matter of first importance to provide for the salvation of the dead. Hence, too, Joseph and Oliver might well wait, after they had been commissioned with authority to save the living, to learn if the Lord had further keys of authority to confer upon them. [Footnote C: Heb. 11:49.] [Footnote D: Rom. 14:9.] And the Lord had further authority to confer upon them. After the vision of Elias was closed, the promise given nearly thirteen years before was fulfilled. Another glorious vision opened before the seers. "For Elijah, the prophet," we read, "who was taken to heaven without tasting death, stood before us and said: Behold the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord came, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know the great and dreadful day of the Lord is near, even at the doors."[E] Thus, the necessary authority for performing saving ordinances for the dead was restored in this dispensation by him who held it. Another important act in the drama of the Restoration was accomplished. [Footnote E: Doc. and Cov. 110:13-16.] During the years following immediately upon the vision of Elijah, not a great deal was accomplished in the great work of salvation for the dead. In after years, however, the subject grew on the Prophet's mind. It was ever present with him. He wrote about it, and he spoke about it. In 1841, in a general conference of the Church held at Nauvoo, he said, "There is never a time, when the spirit is too old to approach God. All are within reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirits of the dead! that is by the power and authority of the Priesthood--by binding and loosing on earth. This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation. "This glorious truth is well calculated to enlarge the understanding and to sustain the soul under troubles, difficulties, and distresses. For illustration, suppose the case of two men, brothers, equally intelligent, learned, virtuous, and lovely, walking in uprightness and in all good conscience, so far as they have been able to discern from the muddy stream of tradition, or from the blotted page of the book of nature. "One dies and is buried, having never heard the gospel of reconciliation; to the other the message of salvation is sent, he hears and embraces it, and is made the heir of eternal life. Shall the one become the partaker of glory and the other be consigned to hopeless perdition? Is there no chance for his es cape? Sectarianism answers 'none.' Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of the corruption. "This doctrine presents in a clear light the wisdom and mercy of God in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven and they judged according to the deeds done in the body. This doctrine was the burden of the scriptures. Those Saints who neglect it in behalf of their deceased relatives, do it at the peril of their own salvation."[F] [Footnote F: "History of the Church," Vol. IV, pp. 425-6.] Again, in September of the year following, while he was in hiding from his enemies who pursued him without cause, the Prophet wrote two epistles to the Church.[G] In these he confesses that the subject of salvation for the dead is uppermost in his mind. He gives detailed instructions for the proper recording of the vicarious work of those who have gone before. He shows by scriptural evidence why it is necessary to preserve an accurate record of all that is done upon the earth. He reviews with spirit the whole of the sublime doctrine of the salvation of the dead. And, finally, he bursts into a beautiful modern psalm[H] praising the King Immanuel, who ordained before the world was a means whereby the uninitiated dead might be redeemed. [Footnote G: Doc. and Cov. secs. 127, 128.] [Footnote H: Doc. and Cov. 128:22-24.] "It is sufficient to know," he says, discussing the prediction that Elijah should come, "that the earth will be smitten with a curse, unless there is a welding link of some kind or other, between the fathers and the children, upon some subject or other, and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they or we, be made perfect without those who have died in the gospel also; for it is necessary in the ushering in of the dispensation of the fulness of times; which dispensation is now beginning to usher in, that a whole and complete, and perfect union and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed from the days of Adam even to the present time."[I] [Footnote I: Doc. and Cov. 128:18.] The restoration of the special authority to perform vicarious work for the dead occurred, it will be remembered, in the Kirtland Temple, April 3rd, 1836. In the Kirtland Temple there were no provisions made, however, for performing ordinances for the dead. It was not erected for that purpose. During the years, then, before suitable accommodations were provided in the Temple, the saving ordinance of baptism for the dead was performed, in compliance with instructions received by the Prophet, in the Mississippi river. But in a revelation given January 19th, 1841, the Prophet Joseph was commanded to build the temple at Nauvoo.[J] For this temple the Lord made known by revelation what was necessary for performing the great work of redeeming the dead. Moreover, the Lord declared that the ordinance of baptism for the dead belongs to His Holy House, and cannot be acceptable to Him when performed elsewhere, except during the days of poverty of the Church. An appointed time was named; "and if you do not these things at the end of the appointment, [i. e., perform the work for the dead], ye shall be rejected as a Church, with your dead, saith the Lord your God."[K] The period of the appointment expired, it would seem, the same year; for at the conference held October 2nd, 1841, the Prophet announced, "There shall be no more baptism for the dead, until the ordinance can be attended to in the Lord's House; and the Church shall not hold another General Conference until they can meet in said house. _For thus saith the Lord_."[L] [Footnote L: "History of the Church," Vol. IV, p. 426.] [Footnote J: Doc. and Cov. sec. 124.] [Footnote K: Doc. and Cov. 124:32.] Since that day, the great work of salvation of the dead has been performed in specially built temples, or houses of the Lord. XVII. THE GOSPEL BROTHERHOOD. There is a very interesting kind of community life mentioned in the book of the Acts of the Apostles. On Pentecost, after the resurrection of the Lord, Peter preached a powerful sermon to the Jews assembled in Jerusalem from all parts of the world. The hearts of the multitude were touched. "Men and brethren," they cried, "what shall we do?" Peter instructed them. There were added to the Church in that day about three thousand souls. "And all that believed were together," we read, "and had all things common; and sold their possessions and goods, and parted them to all men, as every man had need."[A] Again, not very long thereafter, Peter and John were imprisoned for preaching of Jesus in Jerusalem. Since, however, there was no charge against them on which they might be punished, the apostles were released. Then they returned to their own company and united with them in prayer. And this company of believers had all things common. "Neither was there any among them that lacked, for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, and laid them down at the apostles' feet, and distribution was made to every man according as he had need."[B] [Footnote A: Acts 2:41-45.] [Footnote B: Acts 4:31-35.] This custom of having all things common was by no means original with the Apostolic Church. Thousands of years before a similar principle had been observed in a select patriarchal community. Enoch, also, organized those who followed him into a kind of "united order." They had all things in common, and finally were translated as a community because of their righteousness.[C] "Thus Enoch (the seventh from Adam) instituted an order of things among his people, in their business and financial relations, which so revolutionized their temporalities that they had no poor among them, and all rejoiced together in equal hope of the life and exaltation offered to them in the Gospel of Jesus Christ, the Only Begotten of the Father."[D] [Footnote C: Pearl of Great Price.] [Footnote D: Compendium, pp. 263, 264.] This order of life did not persist, however, after apostolic times. It was wholly unknown to the Christian churches of the nineteenth century. Since, however, it was one of the governing principles of the Church of Christ, we should look to see it restored in the Dispensation of the Fulness of Times. The Prophet Joseph Smith received, as early as January second, 1831, some instructions concerning the united order of community life. This was only about nine months after the organization of the Church. "Wherefore," says the Lord in a revelation given then, "for this cause I gave unto you the commandment that ye should go to the Ohio; and there I will give unto you my law."[E] By the "law" is meant undoubtedly the law of consecration, which is the basic principle of the United Order. Accordingly, only one month later, on February 9th, 1831, the Lord gave to Joseph Smith, at Kirtland, Ohio, another revelation, explaining this law of the Church. Twelve of the elders of the Church were present when this revelation was received. In it the members of the Church were instructed to consecrate of their properties for the support of the poor, and for the purchasing of lands, the building of temples and houses of worship, and the establishing of the New Jerusalem. The method of consecration is outlined in a general way.[F] [Footnote E: Doc. and Cov. 38:32.] [Footnote F: Doc. and Cov. 42:30-39; read the whole revelation.] After this, the prophet received several revelations on the subject of the United Order, or the Order of Enoch, explaining the principle more fully. He was instructed to organize the Saints "by a bond or everlasting covenant that cannot be broken," "for the benefit of the Church of the living God, that every man may improve upon his talent, that every man may gain other talents, yea, even an hundred fold, to be cast into the Lord's storehouse, to become the common property of the whole Church."[G] He was given by revelation the rules governing the assigning of stewardships.[H] Twice he received specific commandments and directions for organizing the principal communities of the Church into suitable orders for the care of the poor; for establishing equality among the rich and the poor; and for securing the independence of the Church upon the earth.[I] He was told what provision should be made for widows and orphans.[J] He was directed to appoint clerks and treasurers, and have their duties specifically defined.[K] He received special revelations on the subject for the enlightenment of certain persons.[L] He was told what should be the punishment of those not enrolled in the book of remembrance.[M] And in frequent inspired communications he received instructions that the commandments which had been given concerning Zion and her law should be executed and fulfilled.[N] [Footnote G: Doc. and Cov. secs. 78, 82.] [Footnote H: Doc. and Cov. 51:1-20.] [Footnote I: Doc. and Cov. secs. 78, 82.] [Footnote J: Doc. and Cov. 83:1-6.] [Footnote K: Doc. and Cov. 85:1-5; 104:1-86.] [Footnote L: Doc. and Cov. 92:1-2; 96:9.] [Footnote M: Doc. and Cov. 85:9-12.] [Footnote N: Doc. and Cov. 105:34.] In a measure, some of the Saints of the early days of the Church endeavored to carry out the commandments concerning the United Order of community life. As soon as the principles of the order were thoroughly understood, some of the members of the Church were organized according to them, and each person belonging to the organization consecrated his property to the Order. The law of consecration and stewardship requires that the person who wishes to comply with it shall transfer his possessions to the bishop of the Church. The transfer shall be by deed and covenant that cannot be broken. In order that the person so consecrating his properties shall have claim upon the bishop for a stewardship, the consecration must be full and complete. There must be no part of the property withheld. Thereafter, the steward is held accountable for his stewardship. The surplus income--all over and above what he needs to support himself and his family--is consecrated to the general storehouse of the Lord, as was all his property at the first. Each steward has a common claim on the general storehouse for all that he may need; and as long as he proves a faithful steward, the treasurer of the storehouse must honor his demands. The successful operation of such an order as this is predicated, of course, upon obedience to specific laws. Any violation of the basic principles of the law must necessarily bring disorganization to the order. The law of Consecration, or the United Order of God, was observed for a while in both Kirtland and Independence. Indeed, the acquiring successfully of the lands of Jackson county depended upon the righteous fulfillment of the principles of the United Order. "For I, the Lord," we read in one of the revelations, "have decreed in my heart, that inasmuch as any man belonging to the order, shall be found a transgressor, or, in other words, shall break the covenant with which ye are bound, he shall be cursed in his life, and shall be trodden down by whom I will."[O] But the people of Zion did not "hearken altogether unto the precepts and commandments which I [the Lord] gave unto them."[P] Their enemies came down upon them and drove them from the lands they had purchased, and the homes they had provided by tireless labor. Twelve thousand or more, in number, they were forced out of the country of their desire. Four years before their banishment the Lord had said in revelation: [Footnote O: Doc. and Cov. 104:5.] [Footnote P: Doc. and Cov. 103:4.] "Behold, I say unto you, were it not for the transgressions of my people, speaking concerning the Church and not individuals, they might have been redeemed even now, but, behold, they have not learned to be obedient to the things which I required at their hands, but are full of all manner of evil, and do not impart of their substance, as becometh saints, to the poor and afflicted among them and are not united according to the union required by the law of the celestial kingdom; and Zion cannot be built up unless it is by the principles of the law of the celestial kingdom, otherwise I cannot receive her unto myself."[Q] [Footnote Q: Doc. and Cov. 105:2-5.] In this way was revealed another act in the drama of the Restoration. Since the time of the revelation quoted above, the United Order has never been successfully practiced in the Church. But the fault lies with the Church members, not with the revelation. To meet our lower possibilities, there must be given a lower law to train us to the higher. The lower law revealed to succeed the law of consecration is the law of tithing. It cannot take the place of the higher law. That law is eternal; and will supersede the lower law when we shall become prepared for it. Like the law of Moses, the law of tithing is a schoolmaster to lead us to Christ. This law was revealed to the Prophet Joseph Smith July 8, 1838, and requires that every Church member shall pay into the storehouse of the Church one-tenth of all his interest annually. The revelation on tithing reads as follows: "Revelation given through Joseph, the Prophet, at Far West, Missouri, July 8, 1838, in answer to the question, Lord, show unto thy servants how much thou requirest of the properties of the people for a tithing? "Verily, thus saith the Lord, I require all their surplus property to be put into the hands of the bishop of my Church of Zion, for the building of mine house, and for the laying of the foundation of Zion and for the Priesthood, and for the debts of the Presidency of my Church; and this shall be the beginning of the tithing of my people; and after that, those who have thus been tithed, shall pay one-tenth of all their interest annually; and this shall be a standing law unto them for ever, for my holy Priesthood, saith the Lord. "Verily I say unto you, it shall come to pass, that all those who gather unto the land of Zion shall be tithed of their surplus properties, and shall observe this law, or they shall not be found worthy to abide among you. "And I say unto you, if my people observe not this law, to keep it holy, and by this law sanctify the land of Zion unto me, that my statutes and my judgments may be kept thereon, that it may be most holy, behold, verily I say unto you, it shall not be a land of Zion unto you; and this shall be an ensample unto all the Stakes of Zion. Even so. Amen."[R] [Footnote R: Doc. and Cov. sec. 119.] It will be observed that this remarkable revelation provides two things: First, "all those who gather unto the land of Zion shall be tithed of their surplus properties;" secondly, "those who have thus been tithed, shall pay one-tenth of all their interest annually." The fund so established is the revenue of the Church. With it the expenses of Church organization are met; Church schools are maintained; lands are purchased for the public good; public buildings are erected; temples and meetinghouses are built; the borders of Zion are extended; the wants of the poor are supplied; and the Gospel is published abroad among the nations of the earth. But the law of tithing, like the law of the United Order, is not original with the Church of Jesus Christ of Latter-day Saints. It was practiced by holy men of God in very ancient times. For example, we read in the Hebrew Scriptures that Abram paid Melchizedek tithes of all that he had;[S] that Jacob covenanted with his God to pay Him a tenth of all his increase;[T] and that even the Scribes and the Pharisees in the days of Jesus knew and practiced the law of tithing.[U] Moreover, it is quite evident that the law of tithing was considered a sacred commandment with a promise. Said the Lord, through the prophet Malachi, "Bring ye all the tithes unto the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it. And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the Lord of hosts."[V] On the other hand, disobedience to the law of tithing was known to arouse the righteous indignation of the Lord. Said the Lord again, through the prophet Malachi, rebuking the disobedient children of Israel, "Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation."[W] [Footnote S: Genesis 14.] [Footnote T: Genesis 28:22.] [Footnote U: Matt. 23:23.] [Footnote V: Malachi 3:10, 11.] [Footnote W: Malachi 3:8, 9.] So, also, in the Dispensation of the Fulness of Times, the law of tithing is a sacred commandment with a promise and a penalty. "Behold, now it is called today (until the coming of the Son of man), and verily it is a day of sacrifice, and a day for the tithing of my people! for he that is tithed shall not be burned" [at His coming].[X] Moreover, in the revelation on tithing itself, the Lord declares that if His people "observe not this law to keep it holy, and by this law sanctify the land of Zion. * * * it shall not be a land of Zion" unto them. Obedience to the law of tithing is therefore required of every member of the Church. A man cannot be in full fellowship with his God and with his fellow-worshipers if he neglects to observe the law. "While the living of any one law of the gospel adds to one's power to live and enjoy every other law, the living of no one law will secure salvation. Faithful tithe-paying makes the humble wage earner and the drawer of large dividends, equal on the Lord's ledger. Each has fulfilled the law; neither has done more. While tithe paying alone is not sufficient to keep a man in the Church, yet he cannot retain his standing to the end without it."[Y] [Footnote X: Doc. and Cov. 64:23.] [Footnote Y: George H. Brimhall, "Tithing," p. 3.] The paying honestly, then, into the storehouse of the Lord of one-tenth of one's interest annually, is a sacred duty not to be considered lightly. Until we shall have reached a stage sufficiently near perfection to enable us to live the higher law of the United Order, we are under divine command to observe the lesser law of tithing. It, too, is a means of establishing the eternal brotherhood of man. XVIII. A NEW AND EVERLASTING COVENANT. It is a remarkable feature of the message of the Prophet Joseph Smith, that, it is broad and comprehensive in its purpose of saving the human race, yet it is applicable to the struggling life of the poorest of God's children. Indeed, therein lies in part at least the superiority of the restored Gospel over every other creed or system of philosophy known to man. It does not center its efforts toward reform in the community at large, though its principles of reform comprehend the community; but it strikes at the individual and sets him right, knowing that with the individual right the community cannot be wrong. This, I take it, is the basic principle of the Gospel Brotherhood of the United Order of God. To collect a number of unrepentant sinners and convicts; to organize them into an ideal brotherhood; to hope that they will learn as a community to know the ways of God--is indeed Utopian. The hope cannot be realized. But to convert the individual; to gather the converted individuals, to organize them in a United Order; to hope then that there will develop an ideal community--is anything but Utopian. When the individual is right, the community must be right. If the community fails, the fault lies with the individual. It becomes of first importance, then, in the Church of Christ, to inspire every member of it with ideals of purity, honor, and integrity. For that reason, the new revelation taught faith in God and in His Son Jesus Christ; a sincere repentance, or turning away from evil; baptism by immersion for the remission of sins, in token of one's humility and integrity of purpose; the imposition of hands by those holding divine authority, to confirm the candidate a member of the Church and to entitle him to the presence and the inspiration of the Holy Ghost; and, ever afterwards, a careful observance of the great commandments, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. * * * Thou shalt love thy neighbor as thyself."[A] Thus the proper spiritual condition of the individual was well provided for. It is only because the love of self remains stronger than the love of God and the love of neighbor, that the perfect law of the Order of Enoch fails in its operation. [Footnote A: Matt. 22:37-39.] But the individual seldom, if ever, lives alone. While it is true that the individual must be right if the community is to be right, yet the individual is after all not the center of influence in community life. That center is to be found rather in the home. There, two are bound together by sacred ties of love and worship; and others, by endearing bands of kinship. In the home, the spiritual conditions of the father and the mother--the directing individuals of a community in miniature--determine in large measure the lives of the children. As these children are trained in the home--nay, as the father and mother hold sacred the marriage relation--so will the family wield an influence for good or evil in the whole community life. This truth was recognized by the prophets of old. And when the Gospel came to be restored, we should expect to find revealed wonderful, sublime truths concerning the sanctity of the family relationship. It is not to be wondered at if Joseph Smith began early to consider the question of family life and marriage. In the years 1830 and 1831, very soon after the Church was organized, he began the inspired "translation" of the Scriptures. He met there the histories of the ancient patriarchs and prophets. He observed in these histories--as in that of Jacob and his twelve sons, for example--how the family life was held sacred, and the family relationship in honor. Naturally, in this case as in so many others in the story of the Restoration, questions were aroused in the mind of the Prophet. What is the nature of the marriage relationship in the sight of God? What will be the condition of men and women in the future life? Of what importance is the family relationship either here or hereafter? There is abundant evidence that the Prophet Joseph Smith received probably as early as 1831 revelations on these important questions. Because, however, the people were not yet prepared to receive the great truths that had been revealed to him, the revelations were withheld for many years. In a revelation of the year 1831, the Prophet said only, concerning marriage, "that whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man; wherefore it is lawful that he should have one wife, and they twain shall be one flesh, and all this that the earth might answer the end of its creation."[B] [Footnote B: Doc. and Cov. 49:15-17.] It was not until July 12, 1843,[C] that the glorious truths concerning the sanctity and eternity of the marriage covenant--long before revealed to the Prophet Joseph Smith--were committed to writing and read by his friends. Even then, not all that had been given to him was revealed to his followers. But in the publication of as much as he gave, another step in the great drama of the Restoration was enacted. Owing to the persecutions to which the early Saints were subjected, the revelation was not officially published until 1852, five years after the wearisome tramp across the plains to the Rocky Mountains. [Footnote C: At the conference held August 17, 1835, in which the Book of Doctrine and Covenants was adopted, an article on marriage was read by William W. Phelps. This article was accepted by the vote of the conference and was printed in the Book of Doctrine and Covenants. The article was not a revelation, however, nor indeed was it so received by the general assembly of the Priesthood. The Prophet Joseph Smith knew nothing of the article. He was absent, in Canada, when it was accepted by the conference.] And what is this famous Section 132 of the Book of Modern Scripture? On analysis the revelation falls into twelve distinct parts, as follows: (a.) The introduction. The revelation is given in response to inquiry. The Lord is about to reveal a new and everlasting covenant. Verses 1 to 6. (b.) The New and Everlasting Covenant is defined. Marriage is not only for time but for all eternity. Verses 7 to 14. (c.) An illustration. The condition of those married by civil authority only, is explained. Verses 15 to 18. (d.) An illustration. The condition of those married by the authority of the Holy Priesthood, is explained. Verses 19 to 20. (e.) A warning. Those who do not observe this law of the Priesthood cannot attain a fulness of God's glory. The unpardonable sin is defined. Verses 21 to 27. (f.) The acts of Abraham and other patriarchs of old are justified. Verses 28 to 39. (g.) The sin of adultery is defined. Verses 40 to 45. (h.) The sealing power of the Priesthood is explained. Verses 46 to 50. (i.) Special instructions are given to Emma Smith, the wife of the Prophet. Verses 51 to 57. (j.) The law of the Priesthood respecting plurality of wives is stated. Verses 58 to 64. (k.) The duty of the husband to the wife, and the wife to the husband in this law of the Priesthood is explained. Verses 64 to 65. (l.) Conclusion. More will be revealed hereafter. Verse 66. It will be observed that the basic thought in this revelation is that marriage shall be, not only for a time, but for all eternity. This is the principle of the New and Everlasting Covenant. "All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity--are of no efficacy, virtue or force in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead."[D] Applied to the doctrine of marriage, this statement means that when two are united in marriage outside of the authority of the Church, their union can last only till death parts them. They are then not bound by any law when they are out of the world. And in that other world which is to come, they will be appointed angels, or ministering servants, to those who are worthy of a greater glory. The marriage ceremony belongs to this earth and must be accomplished here. [Footnote D: Doc. and Cov. 132:7.] If, however, a man marry a wife by the new and everlasting covenant--and is sealed to her and she to him by the authority of the holy priesthood--the covenant and contract between them will be of force worlds without end. Death may part them for a passing time, but it cannot separate them. In the resurrection they will meet again. In the life to come they will resume their happy, sacred relations as husband and wife. They will inherit the thrones and kingdoms, principalities and powers, promised to the faithful. And they will "pass by the angels, and the Gods, who are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fulness and a continuation of the seeds for ever and ever."[E] [Footnote E: Doc. and Cov. 132:19.] It must be remembered, however, that these promises can be claimed only on the evidence of unimpeachable faithfulness. "The blasphemy against the Holy Ghost," says the Lord in one part of the revelation on marriage, "which shall not be forgiven in the world, nor out of the world, is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death, after ye have received my new and everlasting covenant, saith the Lord God; and he that abideth not this law, can in no wise enter into my glory, but shall be damned, saith the Lord."[F] [Footnote F: Doc. and Cov. 132:27.] By the word of the Lord Himself, then, murder is placed as the most awful crime that a man who has entered into this covenant can commit. And coming close after it is the sin of infidelity to the marriage covenant. The new and everlasting covenant prescribes a perfectly moral and faithful relationship in marriage. The Lord defines the sin of adultery, and condemns it. Nor does He allow in the least a double standard of morality. The new and everlasting order of marriage prescribes purity of the home, and sacred fidelity to the marriage covenant. The great promises of future glory can be realized only through a faithful observance of the new and everlasting covenant. No more sublime principle has ever been given to man than this of the sanctity and eternity of the marriage contract. Through it, the home becomes more than ever the center of community life. The father and the mother, if they continue faithful, are bound together by everlasting ties. And their children, too, become theirs throughout eternity. Death can have no fears for them. The grave has lost its victory. For they know they shall rise again from death and the grave; and then they shall mingle again as father and mother and children, and the relations so happily begun here will be continued forever there. In such a home may be found true happiness. But to gain such happiness, both parties to the marriage contract must have faith in the divine ordinance; it must be performed by the authority of the priesthood of God. If the ordinance be not so performed, neither the man nor the woman can attain the fulness of the glory of God. "In the celestial glory there are three heavens or degrees," we read in the revelation numbered section 131; "and in order to obtain the highest, a man must enter into this order of the Priesthood (meaning the New and Everlasting Covenant of marriage)."[G] [Footnote G: Doc. and Cov. 131:1, 2.] It will be observed, further, that the revelation on marriage contemplates a plurality of wives. The practice of plural marriage brought bitter persecution upon the Church, however. The Congress of the United States took action against the practice and demanded that it cease. Accordingly every effort has been put forth, and that strenuously, to suppress plural marriages. The solemnization of plural marriage in the Church has been entirely discontinued. The Lord has said that when we strive to do His will and our enemies prevent us, He will accept our endeavor. Meanwhile, the basic principle of the sanctity and eternity of the marriage covenant remains unimpugned. It is still fundamental in the social organization of the Church. While the world goes on marrying and divorcing, and committing a thousand violations of the laws of both God and man, the children of the Latter-day Saints are born in purity, reared in holiness, and trained in the fear of God. They are taught that marriage is a sacred relationship; that the ordinance of uniting two in marriage should be performed in a sacred place with the sanction and by the authority of Almighty God; that then the marriage relationship does not end with this life, but continues through the countless ages yet unborn. How can children so reared look with the least degree of favor upon the social evil--divorce? How can they wink at even the mildest forms of immorality and vice so common in the world today? Their watchword is evermore: "For I the Lord cannot look upon sin with the least degree of allowance."[H] [Footnote H: Doc. and Cov. 1:31.] XIX. THE VISION OF GLORIES. It is related by the Venerable Bede that, when King Edwin became persuaded by the Christian missionary, Paulinus, to adopt the new faith of the Christ, he called a council of his wise men and asked of every one what he thought of the new doctrine. One of the king's chief men, approving the king's actions, as also his words, said: "The present life of man, O king, seems to me, in comparison of that time which is unknown to us, like to the swift flight of a sparrow through the room wherein you sit at supper in winter, with your commanders and ministers, and a good fire in the midst, whilst the storms of rain and snow prevail abroad; the sparrow, I say, flying in at one door, and immediately out at another, whilst he is within, is safe from the wintry storm; but after a short space of fair weather, he immediately vanishes out of your sight, into the dark winter from which he had emerged. So this life of man appears for a short space, but of what went before, or what is to follow, we are utterly ignorant. If, therefore, this new doctrine contains something more certain, it seems justly to deserve to be followed."[A] [Footnote A: Bede's Ecclesiastical History, bk. II, ch. 3.] Certainly, Christianity had something more satisfying concerning both the herebefore and the hereafter than had the pagan worship of the barbarous tribes of England. Those tribes became Christian, therefore; and as they became Christian, so the whole civilized world has become Christian. But the question raised by the king's chief man of old is little better answered now than it was then. To a multitude of Christian men, life is still as the flight of a sparrow from the outer storm and darkness, through a lighted hall, and out into the unknowable darkness again. True, Christianity explained originally both what was before and what was to come. But much of what was first taught has been lost. The word of the Lord to Jeremiah, "Before I formed thee in the belly I knew thee, and before thou earnest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations,"[B]--is a dark saying to the world. So also is the word of Jesus, "In my Father's house are many mansions: if it were not so, I would have told you; for I go to prepare a place for you."[C] [Footnote B: Jeremiah 1:5.] [Footnote C: John 14:2.] These questions are now again clearly answered in the story of the Restoration. As early as June, 1830, only two months after the Church was organized, the question of the previous state of man was clearly answered by the Prophet Joseph Smith. It was then that he received the revelation known as the "Visions of Moses." The Prophet was told that God created all things spiritually before they were formed naturally upon the earth; that the spirits of all men were present with God from the beginning, and convened in council with Him to consider the creation of the earth; and that the children of God shouted for joy when the earth was formed, and given shape, and appointed to become the home of man.[D] In like manner, the Book of Abraham, translated by the power of God, teaches the same divine truths. There, too, God is represented as standing in the midst of the spirits of heaven. Some of them are great and noble. These, the Father selects to become prophets, kings, and leaders to him, in the earth-life.[E] Thus, are the dark sayings of the Jewish scriptures, referring to a pre-existent state made plain. [Footnote D: Pearl of Great Price, Book of Moses, chs. 1-5.] [Footnote E: Pearl of Great Price, Book of Abraham, chs. 3, 4, 5.] The earth-life, then, is no longer like the flight of a sparrow from an unknown outer darkness into a lighted hall. We know whence we came. Our advent here is but the process of graduation, or promotion, from a lower life to a higher. There, we had progressed in the experience of the spirit. To advance further, we must pass from the spiritual state to the temporal state, and gain experiences unattainable there. The present life is in continuation of the life before. And there is yet to come in continuation a life hereafter. As the Prophet Joseph Smith revealed the condition of man in the life before this, so he revealed also the condition of man when this life shall be ended. Early in the year 1832, the Prophet had attended a conference of the Church held at Amherst. On his return home from that conference, he resumed the translation of the Scriptures, which had occupied him for nearly two years. Undoubtedly, many questions arose in his mind as the work progressed. Among others came to him also the question of man's future state. "From sundry revelations which had been received," he writes, "it was apparent that many important points touching the salvation of man, had been taken from the Bible, or lost before it was compiled. It appeared self-evident from what truths were left that if God rewarded every one according to the deeds done in the body the term 'Heaven' as intended for the Saints' eternal home, must include more kingdoms than one."[F] [Footnote F: "History of the Church," Vol. I, p. 245.] On February 16, 1832, the word of the Lord came with power. Joseph was accompanied this time by Sidney Rigdon. Suddenly the visions of heaven opened before them, and they were permitted to see both the damnation and the exaltation of men hereafter. They were commanded to write the vision as they saw it. It forms now Section 76 of the Doctrine and Covenants. As a revelation, it is one of the noblest sections in the sacred Book of Today. Analyzed, the section falls naturally into eleven parts. 1. The introduction. The Lord will reveal His mysteries to the faithful. Verses 1 to 10. 2. Explanation. The circumstances under which the vision was given are stated. Verses 11 to 18. 3. The beginning of the vision. Joseph and Sidney behold the glory of the Son on the right hand of God. Verses 19 to 24. 4. Lucifer, a Son of the Morning, is cast out of heaven. The Elders are commanded to write the vision. Verses 25 to 30. 5. The vision of the sons of perdition. They are they who crucify Christ unto themselves. The special mission of the Christ is explained. Verses 31 to 49. 6. The resurrection of the just. The condition of those who come forth in this resurrection is explained. The celestial glory. Verses 50 to 70. 7. Terrestrial world. The condition of those who attain the second glory is described. Verses 71 to 80. 8. The glory of the telestial. The condition of those who attain the telestial is described. Verses 81 to 89. 9. A summary. The degrees of glory are compared. Verses 90 to 98. 10. The glory of the telestial. The condition of those who attain the third glory is further described. Verses 99 to 113. 11. Conclusion. Many things revealed which cannot be written. Verses 114 to 119. It appears from the doctrine of this revelation that all God's children will ultimately be saved, except the sons of perdition. Fortunately it is not easy to become a son of perdition. To become a son of perdition, one must deny the fulness of the light of the everlasting Gospel after having experienced it; one must defy the power of God after having known it and partaken of it; one must deny the Holy Spirit after having received it; one must consent to the crucifixion of the only Begotten Son of the Father, and to the putting of Him to open shame. On such a one only shall the second death have power. "For all the rest shall be brought forth by the resurrection of the dead, through the triumph and the glory of the Lamb, who was slain, who was in the bosom of the Father, before the worlds were made."[G] [Footnote G: Doc. and Cov. 76:39.] However, "all the rest" shall not come forth to equal glory. As there are three degrees of brilliancy in the heavens, represented figuratively by the sun, the moon, and the stars, so there are three degrees of glory in the future life; and as the stars in heaven differ in magnitude, so do the degrees of exaltation within the glories differ the one from the other. "In my Father's house," said Jesus, "are many mansions." Each of the children of God will be assigned in the future life to the mansion for which he has qualified. In other words, men will be judged by the deeds done while in the body, and will be rewarded according to their works. Thus, those only will attain the celestial glory who have been faithful in all things. They have kept the commandments of God, and have been sealed by the Holy Spirit of promise. They are the Church of the First Born; they are priests and kings who receive of the fulness of His glory. "They are Gods, even the sons of God" and "shall dwell in the presence of God and His Christ for ever and ever." The terrestrial world, however, consists of those who have not been valiant in the testimony of Jesus, as have those of the celestial. They are those who died without law, "who received not the testimony of Jesus in the flesh, but afterwards received it." They are honorable men of the earth, who could not see the light for the craftiness of men. They are men who were not valiant in the testimony of Jesus; therefore, they could not obtain the crown over the kingdom of God. These receive the presence of the Son, but do not receive the fulness of the Father. Finally, even those who have violated the commandments of God will be saved in the telestial glory, so only they have not committed the unpardonable sin. These are men who did not receive the everlasting Gospel when the opportunity was at hand, but who did not deny the Holy Spirit. They are sinners and breakers of the law, and are cast in punishment to the depths of hell. Thence they can be redeemed only at the last resurrection. But in the end they will be saved, and exalted according to their merits, in the telestial kingdom. There they do not receive the administration of the Father or the Son, "but of the Holy Spirit through the ministration of the terrestrial." Theirs is the lowest order of salvation. Every man, then, will receive the reward for which he qualifies. Either we shall be lost, with the sons of perdition, or we shall be saved in one of the kingdoms of glory. And if we are saved we may continue further to grow. As in this life we must go either forward or backward, so in the future life, we must either advance or retrograde. There is no such thing as standing still. There is no level plain, the summit of all things, above which ascend no heights. There is no end to advancement. Eternal progression is the principle upon which the gospel is based. Eternal progression was an active principle when the words began; it is active still; it will continue to be active worlds without end. When we shall be graduated, then, from this life into the future one, we shall not pass merely from a field of endeavor and profitable activity into one of lethargic idleness. There will be work for us still to do. We shall find our time happily occupied. The principle of eternal progression will require of us all eternal, ceaseless activity. These principles, together with those in the previous chapters, are among the most noble ever given to man. The announcement of them places Joseph Smith far and away above the heads of the philosophers of the world. It is a crowning act in the great drama of the Restoration. XX. IN THE MOUTHS OF WITNESSES. It is wonderful how the Lord of heaven has safe-guarded every act in the story of the Restoration, that there may be no question as to its actuality. That Joseph Smith was a great prophet there can be no question. He will remain forever the divinely appointed leader of the dispensation of the fulness of times. His work is sufficient to establish his claim as a prophet. The far-reaching results that have followed his ministry are sufficient evidence of his divine inspiration. Founded in the midst of the age of science and progress, the system he introduced is "a marvelous work and a wonder." There are, however, enemies innumerable to the restoration who do not hesitate to cast doubt upon it. "How shall we know," ask the opponents of the Prophet, "that he really saw a vision, or that he received authority from heaven? Is it not possible that he was himself deceived about those things? Or is it not possible even that he lied deliberately about them? The word of the Prophet alone may be sufficient for you who have been converted to believe in him; but to us who do not believe in him, what evidence can be given to us that we may know that he was neither deceived nor deceiving?" The question is fair, and to it can be made a fair answer:--Not a single important step in the progress of the restoration was taken without corroborative testimony or the presence of witnesses. This assertion may seem both broad and rash. On that beautiful morning in the early spring of 1820, when the boy, Joseph Smith, went into the grove to pray, he went alone. He took no boon companion with him, nor did he even reveal to his mother the purpose of his visit to the grove. And when the Father and the Son appeared to him in glorious vision, he was still alone. No other mortal was present during that wonderful appearance. How, then can anyone bear corroborative testimony of the actuality of that vision? Joseph Smith claims to have seen no further visions for some three and a half years. But when he retired on the evening of the twenty-first of September, 1823, he prayed earnestly to the Lord to vouchsafe him some further word as to the nature of his mission upon earth. Joseph Smith was alone then. He had no friend with him in his room. He sent for neither father, nor mother, nor brother, nor sister. In the privacy of his own chamber he prayed, pouring out his heart to his God. And in answer to the fervent prayer, an angel of heaven appeared in another glorious vision. It was Moroni, a Nephite, a resurrected being. Three times he appeared to the boy that night and once in the forenoon of the following day. Four times, then, in about twelve hours, the angel Moroni--so the Prophet claims--appeared to him, and each time the boy was alone. No other living mortal was near. Again it may be asked, How can anyone bear corroborative testimony to the actuality of these visions? On the day following the visions of the night, Joseph told his father what he had seen. The father believed the story told by his son. He counseled the boy to do whatever the angel had commanded him to do. Now, the angel Moroni had shown Joseph, in vision, a low hill not very far from his own home. In that hill were buried the sacred records of the Nephites, and Joseph was required to visit the hill to see the sacred treasure. Accordingly, following his father's counsel, Joseph Smith set out near midday of September twenty-second, 1823, to visit the hill, Cumorah, shown him in vision. But he went alone; he took no companion with him. When he had reached the place of the vision, and had uncovered the golden plates, the angel Moroni appeared again, the fifth time. He instructed the boy in his life-work, and required that he should return to the hill annually, on the same day of the month, for four years, that he might be further instructed in the work he had to do. Accordingly, Joseph Smith went to the same place on the hill, Cumorah, on the twenty-second of September, for four consecutive years. Each time he went alone. He was accompanied by neither friend nor foe. And each time the angel, Moroni, appeared to him and instructed him. The last time, September twenty-second, 1827, the plates of the Nephite record were delivered to the young man, and he was commanded to translate it. Thus, the Prophet claims that the angel, Moroni, appeared to him five different times on the hill Cumorah, and instructed him in his work. But each time the Prophet was alone. How, then, can anyone bear corroborative testimony of the actuality of these visions? Ten visions the Prophet saw alone, at the beginning of his very interesting career. Never was he accompanied at any of these visions by mortal man. It seems then that the assertion must fail, that not a single important step in the progress of the restoration was taken without corroborative testimony or the presence of witnesses. However, the work of the young prophet went steadily on. By 1829 the Nephite record was translated, and during that year it was published under the caption, "The Book of Mormon." Before the book was given to the world the Lord had said in revelation that there should be three special witnesses to the book.[A] In the book itself, too, three witnesses were predicted.[B] Moreover, it was further said that there should be other witnesses--"a few according to the will of God, to bear testimony to His word to the children of men."[C] In June, 1829, the three special witnesses were appointed by revelation.[D] And some time afterwards, eight others were selected to bear testimony to the fact that Joseph Smith was in actual possession of the plates of the Book of Mormon. It will be interesting to examine the testimonies of these eleven men, to learn how they affect the early visions of the Prophet, as well as the book itself and the later work of the Church. [Footnote A: Doc. and Cov. 5:11-15.] [Footnote B: II Nephi 11; Ether 5:4.] [Footnote C: II Nephi 27:12-13.] [Footnote D: Doc. and Cov. 17.] The three witnesses called by revelation to testify to the divine authenticity of the Book of Mormon were Oliver Cowdery, David Whitmer, and Martin Harris. All three men became associated with the Prophet soon after he began the translation of the Nephite record. Martin Harris and Oliver Cowdery had acted as scribes for the Prophet; and David Whitmer had rendered much material assistance and encouragement. It was many days after the receiving of the revelation that named the three witnesses that they agreed, with the Prophet, to retire to the wood, "and try to obtain, by fervent and humble prayer, the fulfillment of the promises given in the * * * revelation--that they should have a view of the plates."[E] Accordingly they retired to a grove near David Whitmer's house and began their supplications to the Lord to fulfill the promise made to them. [Footnote E: "History of the Church," Vol. I, p. 54.] It seemed at first, however, that their prayers were ineffectual. The heavens were as brass above their heads. No manifestation of divine favor appeared to encourage them. Each one of the four prayed earnestly and fervently, as his turn came, but without avail. A second time they prayed in rotation, but still without result. What could be the matter that their prayers were not answered? Some time before this, Martin Harris had prevailed upon the Prophet to allow him to take a number of pages of the manuscript translation of the Nephite record to show them to certain members of his own family. Harris had bound himself by sacred covenant not to exceed the privilege specified, and to return the manuscript uninjured. Unfortunately, however, Martin Harris had lost the manuscript entrusted to him. The loss had caused great embarrassment to the Prophet, and had brought upon Harris for a time the disfavor of the Lord.[F] When now the fervent prayers of the Prophet and the special witnesses remained unanswered, Martin Harris suggested that he would perhaps better withdraw, since undoubtedly it was because of his presence that their efforts were fruitless. [Footnote F: "History of the Church," Vol. I, p. 21.] The three remaining ones then knelt again in prayer. "[We] had not been many minutes engaged in prayer," writes the Prophet, "when presently we beheld a light above us in the air, of exceeding brightness; and behold, an angel stood before us. In his hands he held the plates which we had been praying for these to have a view of. He turned over the leaves one by one, so that we could see them, and discern the engravings thereon distinctly. He then addressed himself to David Whitmer, and said, 'David, blessed is the Lord, and he that keeps His commandments;' when, immediately afterwards, we heard a voice from out of the bright light above us, saying, 'These plates have been revealed by the power of God, and they have been translated by the power of God. The translation of them which you have seen is correct, and I command you to bear record of what you now see and hear.'"[G] [Footnote G: "History of the Church," Vol. I, pp. 54, 55.] The vision was ended. David Whitmer and Oliver Cowdery had obtained their desire. They had beheld the plates in the hands of an angel; and they had heard the voice of the angel, and another voice from heaven declaring the correctness of the translation made by the Prophet. It was a marvelous manifestation; these men could not but testify of what they had seen and heard. In the meantime, Martin Harris was in another part of the wood pleading with the Lord. Earlier in the day, the Prophet had said to him solemnly, "Martin Harris, you have got to humble yourself before your God this day, that you may obtain a forgiveness of your sins. If you do, it is the will of God that you should look upon the plates in company with Oliver Cowdery and David Whitmer."[H] But Martin Harris had not sufficiently humbled himself. The testimony from heaven was not given until Martin had withdrawn from his friends. He began then more fully to appreciate his unworthiness. He retired some distance from his brethren, and began there to supplicate the Lord, striving earnestly so to abase the pride of his spirit that he might receive the divine favor. [Footnote H: Lucy Smith, "History of the Prophet Joseph Smith," ch. 31.] It was in this frame of mind, and thus occupied, that the Prophet found him at the close of the angelic visit. The spirit of Martin Harris was thoroughly humbled. He besought the Prophet earnestly to join him in his supplications. He craved earnestly the sublime testimony that had been given his associates. Accordingly, the Prophet knelt again with him in prayer. "And ultimately [we] obtained our desires," writes the Prophet, "for before we had yet finished the same vision was opened to our view, at least it was again opened to me, and I once more beheld and heard the same things; whilst at the same moment, Martin Harris cried out, apparently in an ecstasy of joy, ''Tis enough; 'tis enough; mine eyes have beheld; mine eyes have beheld;' and jumping up, he shouted, 'Hosanna,' blessing God, and otherwise rejoiced exceedingly."[I] [Footnote I: "History of the Church," Vol. I, p. 55.] The three chosen witnesses to the Book of Mormon had, then, all received their testimonies by divine manifestation. The fact that Martin Harris experienced considerable difficulty in obtaining the testimony, and that he overcame that difficulty is significant. It adds materially to the reality and the value of the testimony, that the three, though separated in the actual seeing of the vision, can yet bear testimony to the same manifestation in every detail. And all three did bear testimony. Just after the title-page, in the Book of Mormon, appears "The Testimony of Three Witnesses."[J] This testimony is declared "with words of soberness;" and those who gave it to the world never once faltered in its defense. [Footnote J: See Chapter VI.] Besides these three, there were others also who were favored to see and handle the original plates of the Book of Mormon. These others, however, were not shown the plates by divine manifestation. It was soon after the testimony of three witnesses had been obtained through the ministrations of an angel. The Prophet, Joseph Smith, had gone from Fayette to Manchester to arrange for the printing of the Book of Mormon. He was accompanied by Hiram Page, and several of the Whitmers. At Manchester, he was joined by Joseph Smith, Sr., Hyrum Smith, and Samuel H. Smith. The company thus consisted of the Prophet, with Christian Whitmer, Jacob Whitmer, Peter Whitmer, Jr., John Whitmer, Hiram Page, Joseph Smith, Sr., Hyrum Smith, and Samuel H. Smith. The Prophet himself showed to the eight witnesses the original plates of the Nephite record. It was a plain, matter-of-fact exhibition. The witnesses not only saw the plates, but handled them, and examined the engravings on them. And "with words of soberness" they, too, testified of what they had seen. It is small wonder that, in the light of the evidence here presented, it is asserted that the "Book of Mormon" is the best authenticated sacred record of which the history of the world can boast. Eleven witnesses, on their honor, testify that they have seen and examined the plates from which the translation was made. Three of them testify further that an angel appeared before them and assured them that the translation of the engravings on the plates was accomplished by the power of God, and was correct. What better or stronger testimony could be required? In the case of the "Book of Mormon," at least, the assertion is true, that not a single important step in the progress of the restoration was taken without corroborative testimony or the presence of witnesses. It will be interesting now to return briefly to the first ten visions, and learn what effect the testimonies of the eleven witnesses have upon them. Unquestionably, the nine visits of the angel, Moroni, looked to the translation of the sacred plates as well as to the restoration of the fulness of the gospel. On the first night of his appearance to the boy-prophet, the angel showed the boy in vision the hill Cumorah, and the place where the plates were hidden. The next day he met the boy on the sacred hill. Once a year for four years thereafter, the angel and the boy met at the place where the plates lay concealed. And at every meeting of the two, the theme between them was largely the coming forth of the Book of Mormon. It is true that at each ministration of the Angel Moroni, Joseph Smith was alone with him. There were no eyewitnesses. Yet, in the light of the testimony borne by the three, there can be no doubt that the angel did visit the prophet; and in the light of the additional testimony of the eight, there can be no reasonable doubt that the plates were delivered to him. The testimony of the eleven witnesses confirm the story of the visits of the angel Moroni. In this case, too, then, the assertion holds: Not a single important step in the progress of the restoration was taken without corroborative testimony or the presence of witnesses. In a similar way, the testimonies of the eleven witnesses corroborate the story of the first glorious vision of the Father and the Son. It was in that vision that the boy-prophet first received his call. It was then that he learned that the religious world had gone astray, and that the God of heaven had a great work for him to do. That work was to restore the fulness of the Gospel. But the restoration of the Gospel involved the revelation of the "Book of Mormon," and the translation of the sacred record. Neither the revelation of the book nor the translation of it, could have been accomplished had the first vision been a delusion. In fact, the full subsequent history of the restoration depends upon the authenticity of that vision. It is not too much to say again then, that in the case of the first vision also, the assertion is establised, that, not a single important step in the progress of the restoration was taken without corroborative testimony or the presence of witnesses. Great weight is thus laid upon the testimonies of the three and the eight. Their solemn declarations confirm the words of the Prophet concerning the opening acts of the restoration. Now, there are those who question the value of the testimonies of these eleven men. They assert that the witnesses were under the influence of the young Prophet--hypnotized by him; or that they were themselves parties to a tremendous fraud. It will be interesting to consider briefly what became of each one of these eleven men, and to learn how they viewed in later life the testimonies they had published to the world. Oliver Cowdery was born at Wells, Rutland County, Vermont, in October, 1805. He met the Prophet, Joseph Smith, April 5th, 1829, became his scribe during the translation of the Book of Mormon, and was baptized with the Prophet in June, 1829. Oliver Cowdery rose to great prominence in the new Church. It appears, however, that he was possessed of serious weaknesses. In 1838, certain charges were preferred against him before the High Council at Far West. Some of the charges were sustained, and since he did not make satisfactory amends, Oliver Cowdery was excommunicated from the Church. He went thereupon to Michigan to practice law. Once, a fellow practitioner said to him, "Mr. Cowdery, I see your name is attached to this book [the 'Book of Mormon']. If you believe it to be true, why are you in Michigan?" After reading the names of the witnesses, he continued, "Mr. Cowdery, do you believe this book?" "No, sir," responded Mr. Cowdery, quickly. "But your name is attached to it," protested his fellow-lawyer, "and you declare here that you saw an angel, and also the plates from which the book purports to be translated; and now you say you don't believe it. Which time did you tell the truth?" "My name is attached to that book, and what I there have said is true," replied Oliver Cowdery with emphasis. "I did see this; I know I saw it, and faith has nothing to do with it, as a perfect knowledge has swallowed up the faith which I had in the work, knowing, as I do, that it is true."[K] [Footnote K: "Historical Record," pp. 200, 201.] And so it was always: Oliver Cowdery never wavered in his testimony. Surely, if he had been under the influence of Joseph Smith at the time of the angelic ministration, he was from under it now. Or if he had connived with Joseph Smith at a monstrous fraud, he was not concerned in it now that he had been cast off by the Church. This one bit of unwilling testimony is alone sufficient to establish the truth of the whole testimony of the three. Oliver Cowdery repented and joined the Church again in 1848, during the troublous days of the expulsion of the Church from Nauvoo. It is worthy of note that these were days of severe tribulation to the Church. Oliver Cowdery could gain nothing by rejoining it then. Moreover, the Prophet was dead. What Oliver Cowdery did in 1848, he did because of the deep conviction of his own soul, and not because of the influence of Joseph Smith. Oliver Cowdery died in 1850. His dying words were a changeless testimony of the divine truth of the "Book of Mormon." David Whitmer, too, testified unchangeably to the truth of the testimony he had signed and given to the world. David Whitmer was born near Harrisburg, Pa., January 7th, 1805. He was baptized, June, 1829. Like Oliver Cowdery, David Whitmer rose to prominence in the Church. Like Oliver Cowdery, he became estranged from the Church. On April thirteenth, 1838, several charges were preferred against him and sustained. Accordingly he was excommunicated from the Church. David Whitmer never at any time returned his allegiance to the Church. Yet, he bore an unchangeable, undying testimony to the divine truth of the "Book of Mormon." In 1881, one John Murphy asserted that David Whitmer had denied his testimony as one of the three witnesses to the "Book of Mormon." David Whitmer immediately published in the Conservator of Richmond, Missouri, a refutation of the lie: "That the world may know the truth," he wrote, "I wish now, standing as it were in the very sunset of life, and in the fear of God, once for all to make this public statement: "That I have never at any time denied that testimony or any part thereof, which has so long since been published with that book, as one of the Three Witnesses. Those who know me best, well know that I have always adhered to that testimony. And that no man may be misled or doubt my present views in regard to the same, I do again affirm the truth of all my statements as then made and published."[L] [Footnote L: Quoted in "Historical Record," pp. 210, 211.] The Prophet, Joseph Smith, had been dead nearly forty years when this renewed testimony was published by David Whitmer. It would be the grossest kind of folly to assume that after more than forty years of independent life and thinking--apart from the Church founded by the Prophet, with the Prophet himself removed--David Whitmer was still under "hypnotic," or other, influence of the Prophet. With his testimony so firm and unshaken, after so many years, it would be the height of folly to assume that David Whitmer was under any psychic subjection to the Prophet even at the time of the angelic ministration. And other false reason for subscribing to such a testimony there could be none. David Whitmer was not related to Joseph Smith. He was not interested with him in any business venture. He received no worldly benefits from his association with the new Church. In short, there was no reason under heaven why he should have abetted fraudulent purposes of Joseph Smith, had he been an impostor. David Whitmer's testimony, then, like Oliver Cowdery's, must remain forever unimpeached, the stronger for the reason that it remained as firm, as steadfast, after David Whitmer left the Church, as it ever was before. Whitmer died at Richmond, Mo., January twenty-fifth, 1888. On his deathbed he bore a last, irrefragable testimony to the divine authenticity of the "Book of Mormon," and the truth and integrity of the Testimony of the Three Witnesses. Martin Harris was one of Joseph Smith's earliest and closest friends. Yet, his relations to the Prophet, like those of Oliver and David, became strained before the martyrdom of the Prophet. Martin Harris was born at Easttown, New York, May eighteenth, 1783. He met the young Prophet for the first time in 1827, soon after the Prophet had received from the angel the plates of the "Book of Mormon." He was baptized soon after the organization of the Church, in 1830. Martin Harris, too, was honored in the new Church. He held several positions of distinction, and as long as the Saints lived in Kirtland, he was active in the performance of his duties. When, however, the Saints moved to Missouri, Harris remained in Ohio. Rumors spread that he had apostatized. Martin Harris never wavered, however, in his testimony to the "Book of Mormon." After the martyrdom of the Prophet, Martin Harris came under the influence of the apostate leader, James J. Strang. While under that influence, he went to England, in 1846, ostensibly to oppose the Mormon elders laboring there, and to misrepresent the Church. It seems, however, that he did no harm to anyone. In 1870, Harris came to Utah, and located in Smithfield. Five years later, in 1875, he died at Clarkston, nearly ninety-three years of age. Thirty-one years had passed since the Prophet was slain, and forty-six years had passed since the miraculous manifestation in which Martin Harris saw the angel and the plates. Many things had happened during the long life. While Martin Harris had never actually left the Church, he had become estranged, and was not in full fellowship for many years. Yet, in spite of his varied experiences, his testimony never faltered. And like Oliver Cowdery and David Whitmer, his dying words were in confirmation of the testimony he had given forty-six years before. "[Martin Harris] was taken sick a week ago yesterday," writes Martin Harris, Jr., under date of July ninth, 1875, "with some kind of stroke, or life became so weak and exhausted, that he has no use in his limbs. He cannot move, only by our aid. * * * He has continued to talk about and testify to the truth of the "Book of Mormon," and was in his happiest mood when he could get somebody to listen to his testimony; if he felt dull and weary at times, and some one would come in and open up a conversation and give him an opportunity of talking, he would immediately revive and felt like a young man for a little while."[M] In this mood he passed away, brightening the last moments of his long life with the fervor of his testimony to the truth of the "Book of Mormon." [Footnote M: Quoted in "Historical Record," p. 214.] All three of the special witnesses to the divinity of the "Book of Mormon," became estranged from the Prophet and his work. In spite of all estrangement, however, and even bitterness, they were steadfast to the last in affirming the truth of their great testimony. Not one of them wavered; not one of them weakened; not one of them gave that testimony the lie, either while in the Church or while out of it. And as the three were true to the last, so also were the eight. Christian Whitmer died November twenty-seventh, 1835, in full fellowship in the Church. Jacob Whitmer withdrew from the Church in 1838, and died April twenty-first, 1856, without returning to it. Peter Whitmer, Jr., died September twenty-second, in full fellowship in the Church. John Whitmer was excommunicated from the Church March tenth, 1838. He died out of the Church July eleventh, 1878. Hiram Page withdrew from the Church in 1838. He died outside of the faith August twelfth, 1852. Joseph Smith, Sr., died in full fellowship in the Church September fourteenth, 1840. Hyrum Smith died a martyr to the cause of Truth June twenty-seventh, 1844. Samuel Harrison Smith died in full membership, July thirtieth, 1844. Three of the eight witnesses left the Church and died out of it. It is a remarkable fact, however, that not only the five who remained true to the Church, but the other three also, remained true to the testimony they had borne to the Book of Mormon. No one of them ever denied a word of that testimony. Most of them survived the Prophet many years. Whatever influence he had exerted over them in life was surely removed by death. But after his death, as well as during his life, these eight witnesses were firm in their assertion that they had seen the plates of the "Book of Mormon," and had examined them. No amount of persecution ever made them swerve from that direct truth. No amount of temptation ever won them to a denial of the testimony. That one truth was so fixed in their minds that they could never deny it. And each one, as his turn came to meet grim Death, testified to the last that what he had said and affirmed so long was verily true. The testimonies of the eleven witnesses have never been broken. These testimonies never can be broken. In the wisdom of the Lord the testimonies have been strengthened by the very defections revealed in the lives of the witnesses. By their lives and their testimonies they bear witness, not only to the truth of the "Book of Mormon" and the actuality of the visions that inaugurated the great latter-day work, but also to the truth of their own testimonies. It is really remarkable that the three special witnesses to the "Book of Mormon" became estranged from the Church, and that three of the eight--making six out of eleven--forsook the Church. The testimonies of those who left the Church were made stronger by their apostasy. Had there been delusion or fraud about the restoration, these men would have revealed it. Not one of the witnesses who apostatized was related to Joseph Smith. In their positions as apostates, therefore, they added testimony to their own testimony, as well as to the divine authority of the Prophet Joseph Smith. Even in the case of the witnesses themselves, it may be re-affirmed with assurance, that, not a single important step in the progress of the restoration was taken without corroborative testimony, or the presence of witnesses. XXI. FURTHER WITNESSES TO THE RESTORATION. The Latter-day Saints lay claim to so much, and there are so many impostures in the world, that it is more than fortunate to have the mission of the American prophet attested, not only by the marvelous results of his works, but also by the words of witnesses. It is asserted by the Latter-day Saints that they, and they alone of all the religious denominations in the world, possess the gospel of the Lord Jesus in its purity and in its fulness. The sects may promulgate small portions of the "law of liberty;" they may teach truth in part. It is not claimed by the Latter-day Saints that they have a monopoly of Truth. Indeed, every sect that survives the vicissitudes of time must possess some of the fabric of truth in its structure. No organization can persist on a foundation of absolute falsehood. But whereas the sectarian creeds present the "power of God unto salvation" in part only, the Mormon creed presents it in full, in its natural simplicity, and not perverted by the doctrines of men. It is asserted by the Latter-day Saints that they, and they alone of all the religious denominations in the world, possess a correct Church organization, patterned after that of the primitive Church of Christ and the apostles. Other Church organizations retain parts of the original form. But each one has lost some part or other of the perfect body. One member has wasted away from disuse here and another there, until the process of atrophy has left but few of the original officers and duties of the Church. The Church of Jesus Christ of Latter-day Saints, however, has a perfect organization. All the officers of the primitive Church may be found in it, and their several duties are thoroughly understood. Moreover, it is asserted by the Latter-day Saints, that, not only do they alone possess the Gospel in its fullness and the correct Church organization, but they alone have authority from heaven to officiate in the ordinances and ceremonies of the Church. Other preachers, pastors, and ministers may presume to present themselves as servants of the Most High. But they possess no divine appointment; they have received no ordination by divine authority. The Elders of the Church of Jesus Christ alone are endowed with the divine right to preach the Gospel and to administer in its ordinances. "Few things about Jesus are more striking or unquestionable than his sense of authority," says a noted theological student.[A] To Latter-day Saints this statement is of peculiar interest. They believe that "a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority, to preach the Gospel and administer in the ordinances thereof."[B] A ceremony performed by a man not so called and ordained can be of no authoritative effect. The sense of authority, then, found so strikingly present in the ministry of Jesus, is but the divine appreciation and the divine manifestation of the necessity of authority. "I am not come of myself,"[C] He was wont to say; "I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive."[D] That appreciation of the necessity of divine authority was so strongly marked in the ministry of Jesus, that He called attention to it even in the sending forth of His apostles. It was not enough that He should be called of God; they, too, must receive the call and be ordained. "Ye have not chosen me," He said, emphasizing the fact that a man cannot choose of himself to become an apostle of the Lord, "but I have chosen you, and ordained you, that ye should go and bring forth fruit;"[E] for "as my Father hath sent me, even so send I you."[F] And the apostles in their turn learned so well to understand the principle of divine authority that they challenged the ministry of any man who was not authorized by Jesus. "A man can receive nothing," explained John the Baptizer when his disciples complained that Jesus drew all men to Him, "except it be given him from heaven."[G] And Paul explained that no man can take the honor of the priesthood to himself, "but he that is called of God as was Aaron."[H] [Footnote A: Prof. Samuel Dickey, "The Significance of the Baptism of Jesus for His Conception of His Ministry," in "Biblical World," June, 1911.] [Footnote B: Fifth Article of Faith.] [Footnote C: John 7:28.] [Footnote D: John 5:43.] [Footnote E: John 15:16.] [Footnote F: John 20:21.] [Footnote G: John 3:27.] [Footnote H: Heb. 5:4.] This appreciation of the necessity of divine authority was not peculiar to Jesus and His apostles. Holy men of God have felt it in every age. Only those who have been divinely called have been qualified to speak in the name of the Lord. This statement is as true for the modern Prophet as it is for the prophets of old. For it may be said with truth, that few things about Joseph Smith are more striking or unquestionable than his sense of the necessity of authority. He had seen the Father and the Son in vision; he had been visited repeatedly by an angel of heaven; he had translated a sacred record by the power of God,--yet, he did not presume to promulgate the restored Gospel, or to send others to do so, or to organize a Church. He felt that he had not yet divine authority to do these things. He waited till authority should be given him. Was he an impostor? Had he been so he might easily have assumed authority. He might have proclaimed to the world that he had received authority, and trusted that the world would believe his statement. Certainly, had he been an impostor, he would have called in no man to witness the imposture he was foisting upon the world. What did Joseph Smith do? In the previous chapter, we have learned how the opening visions of the New Dispensation--the revelations that form the foundation stone of the Church--are attested by the testimony of witnesses. It has been said that the Latter-day Saints lay claim to so much, and that there are so many impostures in the world, that it is more than fortunate to have the mission of the American prophet attested, not only by the marvelous results of his work, but also by the words of witnesses. It will be interesting now to recall the way in which Joseph Smith received authority from heaven. It will be interesting further to learn whether or not there were witnesses to the fact. It will not be too much again to assert that not a single important step in the progress of the Restoration was taken without corroborative testimony or the presence of witnesses. The Prophet Joseph Smith, teaches that there are two divisions of the priesthood of God; and he asserts that he received the authority of both divisions by the direct ministration of heavenly beings. He does more than assert that he received the Holy Priesthood by divine ordination. An impostor might do so much. Joseph Smith describes the manner in which the priesthood was conferred upon him; and he provides a witness who, after many years confirms by his solemn testimony the words of the Prophet. Such a procedure is contrary to the methods of an impostor. The Aaronic priesthood--the lesser division of the priesthood of God--was restored through the ministration of one heavenly being. It appears that John the Baptizer was the man of presiding authority to hold that division of the priesthood during the dispensation of the Meridian of Time. When it became necessary to restore the Aaronic Priesthood, in the new Gospel dispensation, John the Baptizer came to perform the important ceremony. Joseph Smith relates how this great forerunner of Messiah came down from heaven, and in awe-inspiring words, conferred upon him the Holy Priesthood after the order of Aaron. The relation is plain, ungarnished. There is no comment; there is no argument; there is no embellishment; there is no ecstatic eloquence. It is a matter of fact that has happened, and the Prophet states it in his usual, simple, matter of fact way. The Holy Priesthood after the Order of Aaron had been restored, May fifteenth, 1829. But the Aaronic priesthood did not endow the Prophet with full authority to establish the Church of Christ, or even to officiate in the higher ordinances of the Church. The authority of the Higher Priesthood was still necessary to the full accomplishment of the mission of the Prophet. That authority was not long in coming. Less than two months after the appearance of John the Baptizer, Peter, James and John appeared on the banks of the Susquehanna river, and conferred upon the Prophet the Priesthood after the Order of Melchizedek. Peter, James, and John constituted the presidency of the primitive Church after the crucifixion of Jesus. They formed the presidency of the Priesthood after the Order of Melchizedek before the dispensation of the fulness of times. When it became necessary in the new dispensation to restore this Priesthood, Peter, James, and John attended personally to the holy ordinance. Again the narrative is plain and simple. The Prophet, however, comes nearer to ecstatic utterance in speaking of the sublime manifestation than is customary with him. Yet, it is after all a matter-of-fact narration of a matter of fact. The Holy Priesthood after the order of Melchizedek was restored through the ministration of Peter, James, and John. Can Joseph Smith be believed in these assertions? Fortunately, he was not alone in these two marvelous manifestations, as he had been in those earlier visions that laid the foundation for the superstructure of the Church. When Joseph Smith went into the wood to pray on May fifteenth, 1829, that he might get light on the ordinance of baptism, Oliver Cowdery was with him. When John the Baptizer appeared, it was not Joseph Smith alone who saw him. Oliver Cowdery saw him as well. And when the Baptizer restored officially the Aaronic Priesthood, it was not Joseph Smith alone whom he ordained. Oliver Cowdery received the same ordination with the Prophet. And Oliver Cowdery has described the event in words of power and vividness. "These were days never to be forgotten--to sit under the sound of a voice dictated by the inspiration of heaven, awakened the utmost gratitude of this bosom! Day after day I continued, uninterrupted, to write from his mouth, as he translated with the Urim and Thummim, or as the Nephites would have said, 'Interpreters,' the history or record called 'The Book of Mormon.' "To notice, in even few words, the interesting account given by Mormon and his faithful son Moroni, of a people once beloved and favored of heaven, would supersede my present design; I shall therefore defer this to a future period, and, as I said in the introduction, pass more directly to some few incidents immediately connected with the rise of this Church, which may be entertaining to some thousands who have stepped forward amid the frowns of bigots and the calumny of hypocrites, and embraced the Gospel of Christ. "No men, in their sober senses, could translate and write the directions given to the Nephites from the mouth of the Savior, of the precise manner in which men should build up His Church, and especially when corruption had spread an uncertainty over all forms and systems practiced among men, without desiring a privilege of showing the willingness of the heart by being buried in the liquid grave, to answer a 'good conscience by the resurrection of Jesus Christ.' "After writing the account given of the Savior's ministry to the remnant of the seed of Jacob, upon this continent, it was easy to be seen, as the prophet said would be, that darkness covered the earth and gross darkness the minds of the people. On reflecting further it was easy to be seen, that amid the great strife and noise concerning religion, none had authority from God to administer the ordinances of the Gospel. For the question might be asked, have men authority to administer in the name of Christ, who deny revelations, when His testimony is no less than the spirit of prophecy and His religion based, built, and sustained by immediate revelations in all ages of the world when He has had a people on earth? If these facts were buried, and carefully concealed by men whose craft would have been in danger if once permitted to shine in the faces of men, they were no longer to us; and we only waited for the commandment to be given 'Arise and be baptized.' "This was not long desired before it was realized. The Lord who is rich in mercy, and ever willing to answer the consistent prayer of the humble, after we had called upon Him in a fervent manner, aside from the abodes of men, condescended to manifest to us His will. On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the vail was parted and the angel of God came down clothed with glory, and delivered the anxiously looked for message, and the keys of the Gospel of repentance. What joy! what wonder! what amazement! While the world was racked and distracted--while millions were groping as the blind for the wall, and while all men were resting upon uncertainty, as a general mass, our eyes beheld, our ears heard, as in the 'blaze of day;' yes, more--above the glitter of the May sunbeam, which then shed its brilliancy over the face of nature! Then his voice, though mild, pierced to the centre, and his words, 'I am thy fellow-servant,' dispelled every fear. We listened, we gazed, we admired! 'Twas the voice of an angel from glory, 'twas a message from the Most High! And as we heard we rejoiced, while his love enkindled upon our souls, and we were wrapt in the vision of the Almighty! Where was room for doubt? Nowhere; uncertainty had fled, doubt, had sunk no more to rise, while fiction and deception had fled forever! "But, dear brother, think, further think for a moment, what joy filled our hearts, and with what surprise we must have bowed, (for who would not have bowed the knee for such a blessing?) when we received under his hand the Holy Priesthood as he said, 'Upon you my fellow-servants, in the name of Messiah, I confer this Priesthood and this authority, which shall remain upon earth, till the sons of Levi may yet offer an offering unto the Lord in righteousness!' "I shall not attempt to paint to you the feelings of this heart, nor the majestic beauty and glory which surrounded us on this occasion; but you will believe me when I say, the earth, nor men, with the eloquence of time, cannot begin to clothe language in as interesting and sublime a manner as this holy personage. No; nor has this earth power to give the joy, to bestow the peace, or comprehend the wisdom which was contained in each sentence as they were delivered by the power of the Holy Spirit! Man may deceive his fellow-man, deception may follow deception, and the children of the wicked one may have power to seduce the foolish and untaught, till naught but fiction feeds the many, and the fruit of falsehood carries in its current the giddy to the grave; but one touch with the finger of his love, yes, one ray of glory from the upper world, or one word from the mouth of the Savior, from the bosom of eternity strikes it all into insignificance, and blots it forever from the mind! The assurance that we were in the presence of an angel; the certainty that we heard the voice of Jesus, and the truth unsullied as it flowed from a pure personage, dictated by the will of God, is to me past description, and I shall ever look upon this expression of the Savior's goodness with wonder and thanksgiving while I am permitted to tarry; and in those mansions where perfection dwells and sin never comes, I hope to adore in that DAY which shall never cease!"[I] [Footnote I: "Times and Seasons," p. 201.] This description and fervent testimony was written in 1834. Four years later, however, Oliver Cowdrey was excommunicated from the Church. He left the state where the Church was located, and never again returned to the Saints during the lifetime of the Prophet Joseph Smith. But he remained true to his testimony to the last. There was no doubt in his mind as to the reality of the vision he had beheld. He had felt the hands of the angels upon his head; there was no denying the fact that had taken place. His steadfastness in this testimony included also the ministration of Peter, James, and John. Oliver Cowdery returned to the Church at Kanesville, Iowa, in 1848. He had been out of the Church for eleven years. On his re-admittance into the Church, he delivered a public discourse, in which he said, "I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored, the lesser or Aaronic Priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. I was also present with Joseph when the higher or Melchizedek Priesthood was conferred by the holy angels from on high. This Priesthood, we then conferred on each other by the will and commandment of God."[J] Less than three months later, under date January thirteenth, 1849, Oliver Cowdery gave a signed statement to Samuel W. Richards. In that statement Cowdery said, "John the Baptist, holding the keys of the Aaronic Priesthood; Peter, James, and John, holding the keys of the Melchizedek Priesthood, have also ministered for those who shall be heirs to salvation, and with these administrations ordained men to the same Priesthood. These Priesthoods, with their authority, are now, and must continue to be in the body of the Church of Jesus Christ of Latter-day Saints. * * Accept assurances, dear brother, of the unfeigned prayer of him who, in connection with Joseph, the Seer, was blessed with the above administrations."[K] [Footnote J: "History of the Church," Vol. I, p. 41, footnote.] [Footnote K: "History of the Church," Vol. I, p. 42, footnote.] Thus did Oliver Cowdery testify to the last--as he did to the testimony of the Book of Mormon--that he was with the Prophet when the Holy Priesthood was restored, and shared the restoration with him. It is certainly significant that the great manifestations in which John the Baptizer, and the apostles, Peter, James, and John, appeared to restore the Holy Priesthood, did not happen to Joseph Smith alone. A mere impostor would undoubtedly have had them so occur. Oliver Cowdery also received the Aaronic Priesthood. He, too, was ordained an apostle. He became the second elder in the Church--almost a joint president with the Prophet himself. Although he became estranged from the Prophet, he remained true to his testimony; and at the last, he returned to the fold. Not a single important step in the progress of the Restoration was taken without corroborative testimony or the presence of witnesses.[L] [Footnote L: Since these chapters were written, the following invaluable testimony has appeared in the _Improvement Era_, for March, 1912. The testimony was written by Jacob F. Gates, of Salt Lake City, whose father, Jacob Gates, was in his day a member of the First Council of Seventy: "My father, Jacob Gates, while on his way to England, in 1849, stopped at the town of Richmond, where lived at that time Oliver Cowdery. Hearing that Oliver was in poor health, and wishing to renew old acquaintance as they had been friends in earlier days, father called on him at his home. Their conversation, during the visit drifted to early Church history, and to their mutual experiences during the troublous times in Missouri and Illinois. Finally father put this question to him: 'Oliver,' said he, 'I want you to tell me the whole truth about your testimony concerning the Book of Mormon--the testimony sent forth to the world over your signature and found in the front of that book. Was your testimony based on a dream, was it the imagination of your mind, was it an illusion, a myth--tell me truthfully?' "To question him thus seemed to touch Oliver very deeply. He answered not a word, but arose from his easy chair, went to the book case, took down a Book of Mormon of the first edition, turned to the testimony of the Three Witnesses, and read in the most solemn manner the words to which he had subscribed his name, nearly twenty years before. Facing my father, he said: 'Jacob, I want you to remember what I say to you. I am a dying man, and what would it profit me to tell you a lie? I know,' said he, 'that this Book of Mormon was translated by the gift and power of God. My eyes saw, my ears heard, and my understanding was touched, and I know that whereof I testified is true. It was no dream, no vain imagination of the mind--it was real.' "Then father asked him about the angel under whose hands he received the Priesthood, to which he made answer thus: 'Jacob, I felt the hand of the angel on my head as plainly as I could feel yours, and could hear his voice as I now hear yours.' "Then father asked this question: 'If all that you tell me is true, why did you leave the Church?' Oliver made only this explanation; said he: 'When I left the Church, I felt wicked, I felt like shedding blood, but I have got all over that now.' "State of Utah, County of Salt Lake, "Jacob F. Gates, of Salt Lake City, being first duly sworn, deposes and says that he is a citizen of the United States, of the age of fifty-seven years, and that he is the son of Jacob Gates, who, prior to his death, related to affiant a conversation which he had with Oliver Cowdery, at the town of Richmond, State of Missouri, and that the above and foregoing is a true and correct statement of said conversation as given to aim by his father. "JACOB F. GATES. "Subscribed and sworn to before me this 30th day of January, 1912. "ARTHUR WINTER, Notary Public. "My commission expires December 3, 1915."] The Gospel restored through the ministry of the Prophet Joseph Smith was not only for the living, but also for the dead. Those who had passed away before the Gospel was restored must also have the privilege of obeying it. The first great message of the Angel Moroni to the young Seer, was that the fathers can not be made perfect without the children, nor the children without the fathers. Even after receiving the Holy Priesthood, then, it became necessary further to receive divine commission to promulgate the Gospel among the living--among both Jew and Gentile--and divine authority to officiate vicariously for the dead. Joseph Smith tells in revelation that both commission and authority to perform these duties were conferred in a divine manifestation in Kirtland temple. Moses committed the keys of the gathering of Israel; Elias committed the dispensation of the gospel of Abraham; and Elijah restored authority to perform vicarious work for the dead. Moreover, Jesus Himself appeared in the holy house, and commended the work of His servant, the Prophet. That these holy men did actually appear and commit the keys of authority to perform special labors, Joseph Smith affirms in all seriousness.[M] [Footnote M: Doc. and Cov. 110.] Happily, again, Joseph Smith was not alone in receiving these divine manifestations. Oliver Cowdery was once more with him. And once again, Oliver Cowdery bears corroborative testimony. More than that, he was an eyewitness and a partaker of the blessings. He bears direct testimony to the reality of the visions. And as with the Testimony of Three Witnesses, and the visits of John the Baptizer, and Peter, James, and John, so also now, Oliver Cowdery bears his testimony faithfully to the last. Not a single important step in the progress of the Restoration was taken without corroborative testimony or the presence of witnesses. The chain of evidence is thus complete. The authority necessary for the promulgation of the Gospel and the establishment of the Church, and all the working principles of the Gospel, have been restored. Every important act of restoration is attested by belief-worthy witnesses. These witnesses are eleven in number, eight of whom are not in any way related to the Prophet. Their testimony has never been impeached. If such an array of evidence and worthy testimony were presented in a federal court, the jury would hardly need to retire for consultation. They might hand in a unanimous verdict at once. Yet, the evidence here presented for the reality of the divine acts of the Restoration is often called into question. The student at school accepts with perfect faith principles of science that he cannot himself demonstrate, and is willing almost to lay down his life in defense of those principles. He is told, for example--for he cannot prove it himself--that there is an attractive or repulsive force operative in the universe, and that that force varies directly as the product of the masses between which it is operating, and inversely as the square of the distance between them. This is the law of gravitation, laid down by Sir Isaac Newton. The student believes it, as he believes a thousand other principles presented to him in more or less arbitrary fashion. Yet, many of the established principles of science are not half so well authenticated as are the acts of the Restoration of the Gospel in the Dispensation of the Fulness of Times. In His divine wisdom, the Lord God has wonderfully safeguarded every act in the story of the Restoration, so that there can be no reasonable question as to its reality. Says the Apostle Paul, "In the mouth of two or three witnesses shall every word be established." Note:--There is still another important witness to the reality of the revelations of the Prophet Joseph Smith. This witness does not testify, however, to the restoration of any authority of the Gospel. Section 76 of the Book of Doctrine and Covenants relates the wonderful vision of glories. Joseph Smith was accompanied in this vision by Sidney Rigdon. Sidney Rigdon was excommunicated Sept. 8, 1844. Like the other witnesses, however, Rigdon remained true to the testimony that he had seen a vision. Sidney Rigdon died out of the Church. His son John W. Rigdon, testifies as follows:--"When I went to father just before his death, and told him that if he knew anything regarding the coming forth of the Book of Mormon, that had not been told, he owed it as a duty to himself and his family, to tell it, he reiterated that he had but one story to tell, and that was the story told him by the Prophet, Joseph Smith, that the records from which the book was taken were engraved on gold plates. Father then testified to me that Joseph was a prophet of God, and that an angel had handed him the plates from which was taken the Book of Mormon" ("Improvement Era," Vol. III, p. 697). XXII. THE TEST OF SECTION SIXTY-SEVEN. Whatever Joseph Smith was or was not, he was certainly fearless in all his assertions of divine inspiration. We have learned that, at a time when high religious excitement proclaimed belief in an immaterial God, and in the actual unity of an immaterial trinity, the boy-prophet declared that he had beheld a vision in which the Father and the Son, had appeared to him, as two separate beings, and as beings of tangible existence in the form of man. Greatly elated over this incomparable vision, the young boy hastened to communicate the things he had learned to a distinguished friend, a sectarian minister; but to his utter astonishment, the boy was ridiculed and called a fool, maligned and persecuted. Yet he had seen a vision, and fearlessly he remained true to that assertion. Again, not many years after, an angel visited him. Angels were, in Christian theology, however, supernatural beings of a bygone age. No one believed in them when Moroni came to Joseph. Yet, Joseph declared in soberness that an angel had visited him, and had restored the gospel of Christ. And for that fearless assertion, the young man was further persecuted. Then Joseph published a book in his young manhood. He called it the Book of Mormon, and said it was a translation of certain ancient American records, revealed to him by divine power. The world stood aghast at his audacity. It tried to prove the book of spurious workmanship. It tried to prove the book merely a feeble effort of a literary quack. It tried in every way to throw discredit upon the book. But Joseph Smith remained undaunted. The world could not intimidate him, and so it persecuted him. Then, in his maturity, this remarkable man declared himself to be a prophet of God. He claimed to hold divine communion with the Creator of the world, and issued revelation upon revelation to the Church and to its individual members. Unbelievers laughed in derision; enemies protested indignantly against such blasphemy; and even some followers of the daring prophet began to doubt his inspiration. But intrepid as ever, the prophet maintained that he was divinely called, and fearlessly gave to all the world an infallible test by which his revelations could be tried to the uttermost. It was in the year 1831. A conference had been convened to consider the advisability of compiling and publishing the numerous revelations--professedly given by God to Joseph Smith--which had hitherto been preserved only in manuscript form. The conference deemed it proper, and even necessary, to publish these revelations; but a discussion arose concerning the language in which they were expressed. Joseph Smith was not a master of elegant English. His education had not trained him in artistic expression. There were some men in the Church far better educated than the Prophet. They criticized his language, and thought, apparently, that the revelations ought to be revised and couched in a more nearly correct, and certainly a more lofty, style. Then the Prophet again declared that he had received divine direction from God. "And now I, the Lord," said the great I Am, "give unto you a testimony of the truth of these commandments which are lying before you. Your eyes have been upon my servant, Joseph Smith, Jr., and his language you have known, and his imperfections you have known; and you have sought in your hearts knowledge that you might express beyond his language; this you also know. Now seek ye out of the book of commandments, even the least that is among them, and appoint him that is the most wise among you; if there be any among you that shall make one like unto it, then ye are justified in saying that ye do not know that they are true; but if ye cannot make one like unto it, ye are under condemnation if ye do not bear record that they are true."[A] [Footnote A: Doc. and Cov. 67:4-8.] It was a daring revelation to give to a body of enlightened followers. It was even a hazardous thing to throw such a gauntlet before men like Oliver Cowdery, Sidney Rigdon and William E. M'Lellin. Think of Joseph Smith--the poor son of an impoverished farmer, who had learned in school little more than to read common print and to write his own name--daring. William E. M'Lellin--who had taught school successfully in five states of the Union, and who was noted for a ready flow of good language--to write a single section like the least of the revelations in the book of commandments! Was it unparalleled conceit and presumption that prompted such fearlessness, or was it implicit confidence in the unique quality of the revelations dictated by divine inspiration? Would not so bold a declaration tempt even men of superior wisdom to pit themselves against the reputed man of God? Certainly, one man, at least, was brought low in the dust of humiliation because he presumed to apply the test and write a revelation in the name of the Lord. "After the foregoing was received," writes the Prophet, "William E. M'Lellin, as the wisest man, in his ow estimation, having more learning than sense, endeavored to write a commandment like unto one of the least of the Lord's, but failed; it was an awful responsibility to write in the name of the Lord. The Elders and all present that witnessed this vain attempt of a man to imitate the language of Jesus Christ, renewed their faith in the fulness of the Gospel, and in the truth of the commandments and revelations which the Lord had given to the Church through my instrumentality; and the Elders signified a willingness to bear testimony to their truth to all the world."[B] [Footnote B: "History of the Church," Vol.] Thus was the test applied in the lifetime of Joseph, and thus was his declaration of divine inspiration vindicated. No one since the day of William E. M'Lellin has seen fit to make an attempt like his. Yet, the test was not for M'Lellin's day only. When the book of Doctrine and Covenants was finally printed, in 1835, the revelation prescribing the divinely appointed test was included as Section Sixty-seven. And the section has retained its place from that day to this. Not a word has been changed; not one element of the meaning has been altered. As a test, it is just as applicable at present, and just as forceful, as in the time of William E. M'Lellin. Any one who doubts may apply the test today, tomorrow, or at any time; though, some one has very wisely said, "it is a most dangerous thing to do." As a revelation containing an applicable test, section sixty-seven is, then, of especial interest and value to us. The value is evident and important, even without making an actual application of the test. Let us suppose for a moment that Joseph Smith was never at any time divinely inspired--that he was nothing better than an unscrupulous impostor. It must be conceded then that he was a man of remarkable ability, though his education was limited. The Book of Mormon alone is a monumental work. In all its pages, from the lesser plates of Nephi, from Mormon's abridgment of the greater plates, from the record of Zeniff, from the story of Jared and his brother, and from other interpolated parts, to the end, there is not a single contradiction, not a single absurd doctrine or conclusion. On the other hand, the book shows a steady growth and development of the story; it reveals a philosophic system of theology; it displays perfect harmony between it and the Holy Bible. Again, in the many revelations contained in the book of Doctrine and Covenants, there are no contradictory statements, there is no obscuration of the doctrine of the Christ, there is no confusion in the duties of officers or members. On the contrary, the book is so clear that the whole Church is built up after its directions. There is no essential point of Church doctrine that was not revealed by Joseph Smith; there is no point of Church organization or discipline that was not provided for by Joseph Smith. Certainly then, if he were an impostor, he must have been a man of clear insight, of remarkable analytical power, of wonderful executive ability. Now, if an impostor possessed the capability of successfully producing a work so complicated as the Book of Mormon, and of foisting upon the world a system of philosophy so nearly perfect as "Mormonism," and further, of effecting a Church organization far more perfect than that of the German army,--is it credible that he would throw into the face of the world a test of his labors so simple, and yet so infallible, as that contained in section sixty-seven of the Doctrine and Covenants? Consider again the fact that Joseph Smith was an unlettered man, that he had little skill in literary art. Remember further, that many of his followers, in his own day, were far more highly gifted in the way of the world than he. Would he then dare these men of superior literary ability to write a single revelation equal to the least of his? Remember also that we of today have better educational advantages than even the most favorably situated of Joseph's day. Would then an impostor, so farsighted as Joseph Smith seems to have been, have left on record a challenge for all succeeding generations to write a single revelation equal to the least of his? Would not, rather, an intelligent impostor refrain from calling undue attention to his purported revelations? Would he not certainly exercise the utmost care not to prescribe any test whereby those revelations might be detected as false? And if by chance some foolish test had been allowed to creep into the would-be sacred word, would not the impostor or his friends eagerly seize the first opportunity to expunge that test, and even the whole revelation in which it was contained? Certainly, a man who had planned his work so well as Joseph Smith--were he an impostor--planned his, would not be guilty of so gross an oversight as to leave among his printed revelations so easy a test as that in section sixty-seven. The conclusion of the whole matter has, of course, been long self-evident. We are grateful to Joseph Smith for fearlessly giving the unbelieving world a test that may be applied to his work at any time. But the fair-minded man will see that an application of the test is unnecessary. The very fearlessness of Joseph's assertion that no uninspired man can write a revelation equal to the least of his, is evidence of his good faith and of his divine assurance. No mere impostor would dare place so unqualified a challenge before all the world. XXIII. THE TESTIMONY OF MARTYRDOM. Thursday, the twenty-seventh of June, 1844, was a day of gloom for the Church of Jesus Christ of Latter-day Saints. Less than a quarter of a century had passed since the boy-prophet, Joseph Smith, had seen his first vision in the Sacred Grove. Scarce twenty-one years had passed since the angel, Moroni, had first appeared to him. Only fourteen years had passed since the Church of Jesus Christ of Latter-day Saints had been organized. Yet, during those few years, how much had been accomplished! And during those few years, too, how severe had been the persecution to which the Prophet and his followers had been subjected! Since the day that he had first divulged the fact that he had seen a vision, the Prophet had known hardly a moment of peace. He had been evilly spoken of even by those who had been numbered among his friends. He had been haled before courts of law near half a hundred times on the foresworn oaths of men who themselves should have been condemned by law. He had been thrown vilely into prison, and had endured all the indignities of the common felon. He had been hounded from cover to cover, as the fated stag is hunted by unleashed dogs. His devoted followers had been ruthlessly driven from their homes to build anew in the wilderness and in the desert. Always, however, the courts had been forced to admit, that, while the Prophet and his friends were compelled to pay much more than a reasonable penalty for the offenses of which they were accused, yet they were in every case perforce dismissed as innocent. Not a single charge could be sustained against them. But now, at last, the malignant hatred of his enemies prevailed against the Prophet. On Thursday, the twenty-seventh of June, 1844, the Prophet Joseph Smith, and his brother, the patriarch, Hyrum Smith, were brutally mobbed and shot to death, in the upper room of the old jail, at Carthage, Illinois. No more flagrant act of mob-violence can be shown in the history of the modern religious world than this which brought Joseph Smith to a brutal and untimely death. It would not be appropriate, however, to take up here a detailed, critical study of the events that led up to the martyrdom. We need to know the sad story only in its outlines. On Friday, the seventh of June, 1844, there appeared in Nauvoo the first and only number of a weekly periodical called the _Nauvoo Expositor_. The _Expositor_ had been founded, according to its own prospectus,[A] for the avowed purpose, amongst others, of advocating, through its columns, "the unconditional repeal of the Nauvoo city charter," and of instigating the people of Nauvoo and adjacent parts to unite in persecuting the Prophet Joseph Smith and his friends. The first and only number of the _Nauvoo Expositor_ was true to the promises of the prospectus. [Footnote A: "History of the Church," Vol. VI, pp. 443, 444.] It is needless to say that the people of Nauvoo resented the vicious slanders published in the _Expositor_. They resented, moreover, the unrighteous purposes for which it was founded. The matter of this new periodical, the _Nauvoo Expositor_, was brought to the attention of the city council of Nauvoo. After several days' careful investigation, the council passed an ordinance declaring the _Nauvoo Expositor_ a nuisance, and issued an order to the mayor, Joseph Smith, to have the nuisance abated. On the night of Monday, June tenth, 1844, the city marshal, accompanied by the major-general of the Nauvoo Legion and the members of the Legion, carried the press, the type, the printed paper, and the fixtures of the _Nauvoo Expositor_, into the street and destroyed them. This summary action of the city council of Nauvoo against the _Nauvoo Expositor_ was the beginning of the final trouble that led to the martyrdom of the Prophet Joseph Smith. There was raised such a hue and cry by the apostate publishers of the short-lived _Nauvoo Expositor_, that the whole state of Illinois was roused to attention. Mass-meetings were held in which the action of the city council of Nauvoo was denounced. Joseph Smith was arrested for riot. His case was heard before a non-Mormon justice. On June twelfth, he was acquitted. But the enemies of the Prophet had become thoroughly aroused. They banded themselves together, and determined to do him to death. He was arrested a second time for the _Expositor_ affair, and was again acquitted. But the disturbance continued to grow worse. The spirit of mobocracy took possession of the defamers of the Prophet. They began to clamor for his blood, and for the blood of those that should dare to remain loyal to him. Their frenzy had grown to such uncontrollable proportions that nothing short of the shedding of blood could satisfy them. The _Nauvoo Expositor_, though dead, was bringing to pass the very results for which it was first given life. It was with the affair reduced thus to utter hopelessness, that the Prophet decided finally to try to save the situation by taking himself away from the seat of trouble. It was the evening of Saturday, June twenty-second, 1844. The Prophet had met with several men in an upper room of his house. The subject of discussion was naturally the serious difficulties that had grown out of the destruction of the _Nauvoo Expositor_--an act that had been twice justified by properly constituted courts of law. "Brethren," said the Prophet, "here is a letter from the Governor which I wish to have read." The letter was read. Then the Prophet spoke again, sorrowfully, "There is no mercy--no mercy here." "No," replied his brother Hyrum; "Just as sure as we fall into their hands we are dead men." "Yes," said Joseph; "what shall we do, Brother Hyrum ?" And Hyrum answered, "I don't know." Then suddenly, with the light of inspiration brightening his countenance, the Prophet exclaimed, "The way is open. It is clear to my mind what to do. All they want is Hyrum and myself; then tell everybody to go about their business, and not to collect in groups, but to scatter about. There is no doubt they will come here and search for us. Let them search; they will not harm you in person or property, and not even a hair of your head. We will cross the river tonight, and go away to the West." The plan seemed to be good. It was accepted by the men assembled. The Prophet gave several instructions for carrying the plan into effect. Then he recorded, as the last words in his own simple, direct narrative of his life these words: "I told Stephen Markham that if I and Hyrum were ever taken again we should be massacred, or I was not a prophet of God. I want Hyrum to live to avenge my blood, but he is determined not to leave me."[B] [Footnote B: "History of the Church," Vol. VI, pp. 545, 546.] With this complete appreciation of the seriousness of the situation, and with this sentence of death passed upon his own head, in case he should ever again be taken by the mob, Joseph Smith set out with his brother, Hyrum, for the Rocky Mountains.[C] Had he been permitted to go he might possibly have lived many years more to bless his people. But undoubtedly his days's work was done. He was called now to bear testimony to his great life-work with his blood. Joseph and Hyrum, with a few friends, had proceeded only as far as Montrose, Iowa, when messengers reached them from the wife of the Prophet. The people had become alarmed in the absence of their leader. They entreated him to return to them. They expressed their fears that if he did not return to Nauvoo-and, of course, to imprisonment--the city would be guarded by troops till he was found, "if it took three years to do it." Several of the brethren assembled at Montrose joined, too, in the plea that he should return. They accused him of cowardice, saying that it was now as in the fable: when the wolves came the shepherd fled from the flock, and left the sheep to be devoured. [Footnote C: "History of the Church," Vol. VI, p. 547. The thought of going to the Rocky Mountains was not a new one with the Prophet Joseph Smith. Nearly two years before this, in August, 1842, he made the following entry in his journal:--"I prophesied [at Montrose, Iowa, while conversing with several brethren] that the saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors, or lose their lives in consequence of exposure or disease; and some of you will live to go and assist in making settlements, and build cities and see the saints become a mighty people in the midst of the Rocky Mountains." In February and March, 1844, a company was actually organized to explore the Rocky Mountain region, and Congress was memorialized to assist in the exploration of the West. When, a few months later, it became necessary for the Prophet to seek a place of refuge, it was but natural that he should turn his eyes in the direction of his great prediction.] The Prophet, it need not be said, was sorely hurt. "If my life is of no value to my friends," said he, "it is of none to myself." Thereupon he turned to Porter Rockwell, and asked, "What shall I do?" Rockwell answered, "You are the oldest, and ought to know best; and as you make your bed, I will lie with you." Still perturbed in mind, the Prophet turned to Hyrum and asked, "Brother Hyrum, you are the oldest, what shall we do?" And Hyrum counseled, "Let us go back and give ourselves up, and see the thing out." It was a serious step to take. This was a question of life and death. The Prophet considered the counsel awhile, then said, "If you go back I will go with you, but we shall be butchered." "No, no," cried Hyrum; "let us go back and put our trust in God, and we shall not be harmed. The Lord is in it. If we live or have to die, we will be reconciled to our fate." These were brave words. They revealed the fearless heart of the trustful man of God. But Joseph was not deceived. He knew that if he returned to Nauvoo, he should be slain. Yet, after considering the question again for awhile, he turned to Reynolds Cahoon and instructed him to have a boat ready that evening to take them back over the river. The Prophet had decided to return to his fate. Perhaps nothing is more striking in the events of the next few days than the Prophet's foreknowledge that he was going to a violent death. On the way from Montrose to the river he fell behind the company with Porter Rockwell. Those in advance shouted to them to hurry. But Joseph answered, "It is of no use to hurry, for we are going back to be slaughtered." At five-thirty the company re-crossed the river and entered again the city of Nauvoo. Early on Monday, June twenty-fourth, the Prophet and his company started for Carthage, Illinois. When the company reached the Nauvoo Temple, the Prophet paused. He looked with admiration at the Temple, then at the city of Nauvoo, the Beautiful, nestling in the bend of the river below them. The beautiful morning view seemed to affect him. He became again oppressed with the foreknowledge of certain death. "This is the loveliest place and the best people under the heavens," he cried; "little do they know the trials that await them." And as the company passed out of the city limits, the Prophet called on Daniel H. Wells. "Squire Wells," said the Prophet, on parting, "I wish you to cherish my memory, and not think me the worst man in the world either." Four miles west of Carthage, the Prophet's company met Captain Dunn, who had been sent to take possession of the arms of the Nauvoo Legion, with sixty mounted militia. Some of the Prophet's associates seemed to become alarmed at the sight of the soldiers. But Joseph quieted their fears with the rather doubtful comfort, "Do not be alarmed, brethren, for they cannot do more to you than the enemies of truth did to the ancient Saints--they can only kill the body." And only a few moments later, he made the startling statement, "I am going like a lamb to the slaughter, but I am calm as a summer's morning. I have a conscience void of offense toward God and toward all men. If they take my life, I shall die an innocent man, and my blood shall cry from the ground for vengeance, and it shall be said of me, 'He was murdered in cold blood !'"[D] [Footnote D: "History of the Church," Vol. VI, p. 555.] And that there was real cause for anxiety was proved by the testimony of Abram C. Hodge. While the arms of the Nauvoo Legion were being collected at Nauvoo for Capt. Dunn, Hodge had been sent to Carthage by Hyrum Smith, to learn what was the situation there. At Carthage, Hodge met a Rev. Mr. Dodge, a friend of Hyrum's. He warned Hodge that if Joseph and Hyrum came to Carthage they would be killed. Hodge also met Hamilton, the innkeeper, who pointed out the Carthage Greys and said, "Hodge, there are the boys that will settle you Mormons." Returning from Carthage, Hodge met the Prophet and his friends. Hodge reported what he had heard at Carthage, and said, "Brother Hyrum, you are now clear, and if it was my duty to counsel you, I would say, do not go another foot, for they say they will kill you, if you go to Carthage." But Hyrum and Joseph were both possessed of a splendid courage. There was only one thing now to do to save Nauvoo from massacre by a lawless mob. The Prophet and his brother continued fearlessly on their way to Carthage--into the very arms of death. Indeed, perhaps equally striking with the Prophet's foreknowledge of certain death was his unflinching courage in facing that death. It was just a little before midnight, on the twenty-fourth of June, that the company reached Carthage, and put up at Hamilton's tavern. The temper of the mob-militia assembled at Carthage was displayed by the outcries of the Carthage Greys and the general mob while the Prophet and his friends were passing the public square. "Where is the damned prophet?" "Stand away, you McDonough boys, and let us shoot the damned Mormons." "Clear the way and let us have a view of Joe Smith, the prophet of God. He has seen the last of Nauvoo. We'll use him up now, and kill all the damned Mormons." If the mob had hoped to daunt the noble spirit of the Prophet by this manifestation of insatiable, bloodthirsty hatred, they were sorely disappointed. Joseph Smith continued calmly, fearlessly on his way. He knew that he was going like a lamb to the slaughter; but his spirit was, as he had said, calm as a summer's morning. There was no thought of fear in his heart. There was no thought of wavering there. He had set his hand to the plow; he did not look back. It is needless to follow in detail the shameful proceedings of the next few days at Carthage. Joseph Smith and Hyrum Smith were again arrested on a charge based on the destruction of the _Nauvoo Expositor_. They were violently dragged to prison by the Carthage Greys, without examination, on an illegal _mittimus_ prepared by Justice Robert F. Smith. The next day they were dragged forth from the jail, again by the Carthage Greys, though the _mittimus_ had ordered that they should remain imprisoned "until released by due course of law." And again, without examination, they were returned to the jail and thrust into close confinement. There was no attempt at a fair, legal trial. On the contrary, every effort was made to pervert the courts, to detain the witnesses for the defense, to delay proper proceedings, and otherwise to divert the course of justice. The mob leaders declared openly, "The law is too short for these men, but they must not be suffered to go at large"--"if the law will not reach them, powder and ball must." In short, Joseph Smith and his brother, Hyrum Smith, were overcome finally, not by the just decisions of a properly constituted court of law, but by the bloodthirsty passion of an infuriated mob. As with the lowly Nazarene, so with the humble American Prophet, the law would have washed its hands of the case, for it found in the Prophet an innocent man void of offense; but the lawless, passion-ruled mob would not have it so. They set aside the decisions of the courts. They revolted from the mild governance of the chief executive of the state. The final scene in the drama of the Restoration is a scene of mob-violence and murder. It occurred not long before sun-down on the eventful twenty-seventh of June, 1844. True to the threats that had been uttered; true to the determination that had been formed; true to the bitter, though unjust, hatred that had been aroused against the Prophet,--a mob of frenzied, lawless men rushed upon Carthage jail to fulfil their predictions of violence. When they fled precipitately into the woods a few minutes later, terrified by the grossness of their own brutality, they had accomplished their murderous resolve. The Prophet, Joseph Smith, and the Patriarch, Hyrum Smith, lay dead. Three points are clearly manifest: first, the Prophet and the Patriarch were brutally mobbed, and murdered, without justifiable cause; second, the Prophet foreknew, by the spirit of inspiration, that he was going to a violent death; third, in the face of the violent death which he knew to be coming to him, the Prophet displayed a never-failing fearlessness--a complete reliance upon the righteousness of his cause. While his sworn enemies were seeking to destroy him, he was himself giving proof, by his humility and his uprightness, by his courage and his manliness, and by his unswerving devotion to his trust, that he was far and away removed from guilt, and that he was indeed a prophet of the living God. Before he was committed to prison, several of the officers of the troops at Carthage, curious to see the Prophet, visited him in his room at the inn. The Prophet asked them if they could detect anything in his appearance that would indicate that he was so desperate a character as his defamers represented him to be. The visitors replied, "No, sir; your appearance would indicate the very contrary. General Smith, but we cannot see what is in your heart, neither can we tell what are your intentions." "Very true, gentlemen," returned the Prophet, "you cannot see what is in my heart, and you are therefore unable to judge me or my intentions; but I can see what is in your hearts, and will tell you what I see. I can see that you thirst for blood, and nothing but my blood will satisfy you. It is not for crime of any description that I and my brethren are thus continually persecuted and harassed by our enemies, but there are other motives, and some of them I have expressed, so far as relates to myself; and inasmuch as you and the people thirst for blood, I prophesy, in the name of the Lord, that you shall witness scenes of blood and sorrow to your entire satisfaction. Your souls shall be perfectly satiated with blood, and many of you who are now present shall have an opportunity to face the cannon's mouth from sources you think not of; and those people that desire this great evil upon me and my brethren, shall be filled with regret and sorrow because of the scenes of desolation and distress that await them. They shall seek for peace, and shall not be able to find it. Gentlemen, you shall find what I have told you to be true."[E] [Footnote E: "History of the Church," Vol. VI, p. 566.] The events of the next two days proved that the Prophet's declaration of what was in the hearts of his, visitors was right. And the visitors had not long to live after the martyrdom of the Prophet to see a terrible fulfillment of all that he had predicted in the name of the Lord. The hearts of many of them were rent at the scenes of distress, of desolation, and of blood, that they witnessed before they were themselves taken away. At the prison, the Prophet and his friends manifested the same fearless spirit, the same degree of divine inspiration, and the same devotion to the cause of Truth. Joseph Smith, and Hyrum Smith, and their associates, took turns preaching to the guards. These noble men explained to their keepers the true nature of their missions upon earth, and bore irrefragable testimonies to the truth of the Gospel that they preached. Now, the guards were themselves poisoned by bigotry, by prejudice, by bitter hatred. Many of them belonged to the mob-militia that was sworn to murder the Prophet. Yet, some of them were so affected by the preaching of the prisoners that they asked to be relieved before their watch was out. Many of them admitted freely that they had been imposed upon. Frequently, one of them was heard to call to the others, "Let us go home, boys, for I will not fight any longer against these men." So evident was the innocence of the prisoners, that, had they been given a fair, legal trial, the court would have acquitted them without question, and would have given them, moreover, the full protection of the law. It was the knowledge of this fact that led the Prophet's persecutors to say, "If the law will not reach them powder and ball must." During the last night in Carthage jail, the brethren testified again of the divinity of their missions. There were present in the prison that night Willard Richards, John Taylor, John S. Fullmer, Stephen Markham, Dan Jones, Hyrum Smith, and Joseph Smith. Elder John Taylor prayed. After the prayer, Patriarch Hyrum Smith read from the "Book of Mormon." He selected certain passages relating cases of imprisonment of the servants of God for the Gospel's sake, and telling how they were miraculously delivered. Evidently, Hyrum still entertained hope that he and his brother would be delivered from their enemies. When Hyrum had finished his comments on the passages he had read, the Prophet himself addressed his friends and the guards. This address in Carthage jail was in the nature of a sermon--the last sermon delivered by the Prophet in mortal life. He bore a powerful testimony to the divine authenticity of the "Book of Mormon." He testified to the actuality of the restoration of the Gospel, with all its authorities and blessings. He alarmed solemnly that the restoration of the Gospel had been effected through the ministration of angels. He declared that the kingdom of God was again established upon the earth. He claimed that it was for the Gospel's sake that he was imprisoned, and not because he had violated any law either of God or of man. Thus devotedly, fearlessly, did the great Prophet, with the certain foreknowledge of death in his heart, testify to the divinity of his mission to earth. On the day that he was foully murdered, it was reported to the Prophet that the mob had solemnly determined to kill him before sundown. He retained, however, his serene composure. Above all, he remained to the last true to the trust God had reposed in him. It did not once occur to him that he could save his own life by denying his claims to divine inspiration. On the contrary, on this last day of their life upon earth, with the certainty of death apparent undoubtedly to both of them, "Joseph and Hyrum bore a faithful testimony to the Latter-day work, and the coming forth of the 'Book of Mormon,' and prophesied of the triumph of the Gospel over all the earth, exhorting the brethren present to faithfulness and persevering diligence in proclaiming the Gospel, building up the Temple, and performing all the duties connected with our holy religion."[F] Almost with his dying breath the Prophet testified to the truth. And when he fell, it was with a cry to his God, who had appointed him to labor and to suffer. [Footnote F: "History of the Church," Vol. VI, p. 610.] It was undoubtedly in the wise economy of God that Joseph Smith was called upon to sacrifice his life. The Prophet was tried to the uttermost. Let us suppose again for a moment that Joseph Smith was an imposter--that he was trying to foist upon the world a monstrous fraud. Undoubtedly he would have been willing to endure much for the success of his undertaking. He might have yielded willingly to imprisonment, and might have paid gracefully any penalty, short of death, imposed by courts of law. But it is only fair to assume that life would have been as dear to him as to anyone else. It is not probable that he would have laid down his life for a mere imposture. It is not probable that he would have been willing to make so rich a sacrifice, had it been possible for him to recant--to deny what was an untruth anyway. More probably, if he had been an imposter, Joseph Smith would have saved his life, at the last, by avowing the imposture he had attempted to establish. But Joseph Smith did not deny his divine, prophetic calling. On the contrary, in the very presence of death, he testified to the divinity of the great latter-day work which he had inaugurated. Neither death nor the fear of death could break the assertion he had made many years before, "I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it." This fact forms another link in the chain of cumulative evidence. It does not prove that Joseph Smith was a prophet of God; but it does prove that he was sincere, that he was no mere imposter. Added to what has gone before, it strengthens the evidence that there was something more than earthly inspiration in the life-work of Joseph Smith. Moreover, through the martyrdom of Joseph Smith, the world is left without excuse. If the Prophet's mission had run smoothly; if there had been no opposition; if there had been no persecution; if there had been no imprisonments; if there had been finally no martyrdom,--then the world might have justly derided the claims of the Prophet. He could then never have been tried; his own conviction of his divinely appointed mission could never have been tested. It could not then have been known how the fervent testimonies of either the Prophet or his followers would have withstood trial and tribulation. But the mission of the Prophet did not run smoothly. Opposition began immediately when he revealed the fact of the first vision, and followed him to his death. Malignation and persecution pursued him relentlessly. Mobs wreaked vengeance upon him for his Godliness, in acts of violence. Perjured judges committed him to prison, not for any criminal act, but for testifying of the Lord Jesus. Finally, he sacrificed his life, not for any offense small or great against the law of the land, but for being a prophet of the living God. He sealed his testimony with his blood. Is there left to the world any excuse for not accepting his testimony? It appears then, that, throughout the terrible strain of those last days of his life, Joseph Smith had a strange foreknowledge of the coming martyrdom. Throughout those days, he faced fearlessly the death he knew to be awaiting him. In the presence of that violent death, he bore an unwavering testimony to the divine authority of the Church he had been appointed by God to establish. He saw the chief executive of the state of Illinois become faithless to his pledge of protection. He saw the mob rush upon the prison where he was lodged. He saw his devoted brother, Hyrum, fall dead before him. He knew what death was. He knew that he had no power against it--unless it were to declare himself an imposter and to deny his divine calling. This he could not do. Through all the years his testimony had not been broken. It was not broken now even by the fear of death. Could he have been an imposter? No! The fame of him has spread the world over. His followers are numbered by the hundreds of thousands. Everywhere he is spoken of for good or for ill. Gradually his friends are increasing. The good that is said of him is growing; the evil is diminishing. Already many declare that he was murdered in cold blood. The evidence of his great life-work is fast establishing him in the hearts of men as a true Prophet of God. 
44896	----	with corrections or to participate in proofreading of similar early books of The Church of Jesus Christ of Latter-Day Saints. THE AUTOBIOGRAPHY OF PARLEY PARKER PRATT ======================================== ONE OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS, EMBRACING THE LIFE, MINISTRY AND TRAVELS, WITH EXTRACTS, IN PROSE AND VERSE, FROM HIS MISCELLANEOUS WRITINGS. EDITED BY HIS SON, PARLEY P. PRATT. "Blessed are the dead which die in the Lord from henceforth; Yea, saith the Spirit, that they may rest from their labors; and _their works do follow them_."--Rev. xiv. 13. Chicago: Published for Pratt Bros. by Law, King & Law 1888 Entered according to Act of Congress, in the year 1874, By Parley P. Pratt, in the Office of the Librarian of Congress at Washington. Preface ------------------------ In publishing this volume I am discharging a duty solemnly imposed upon me by my lamented father, just before his departure on his last mission to the United States. It affords me great pleasure to present the Autobiography of the late Author to his relatives, his numerous friends, and to the general reader. The writer is well and favorably known through his "Voice of Warning," his "Key to Theology," and other productions of his pen, as well as through his personal labors. He was one of the first Apostles of the Church of Jesus Christ of Latter-Day Saints, having been called by revelation and ordained to that office by the Prophet Joseph Smith and Oliver Cowdery. He was intimately associated with the martyrs Joseph and Hyrum, with Presidents B. Young and H. C. Kimball, and other leading men, almost from the first rise of the Church: his history, therefore, was so interwoven with that of the Church, that many of the most interesting sketches of Church history will be found therein. The following pages, which embrace his life, ministry and travels, and some of his best miscellaneous writings in prose and verse, are the productions of his own pen. He spared no pains to make the work a reliable record, and one that would be acceptable to all lovers of truth. It is written in the author's happiest style. He was an early pioneer of the Great West, and travelled extensively in different countries. His life was one of indefatigable labor, varied and complicated, crowded with public labors and responsibilities, and full of strange and extraordinary events--a life mingled with the extremes of joy and sorrow--or, in the writer's own words, "a truly eventful one." With confidence and satisfaction I submit this work to the reader, feeling assured that it will stand upon its own merits. I also have an earnest and sincere desire that it may be the means, through the blessing of God, of accomplishing much good. In editing the work I have been kindly assisted by the author's personal friend, Elder John Taylor, to whom I feel deeply indebted. The work embraces a period of history of fifty years--from the author's boyhood to the time of his betrayal, by apostates, into the hands of his enemies, and martyrdom. The writer, in his second preface to his "Voice of Warning," in 1846, gave expression to the following sentiment: "Should the author be called to sacrifice his life for the cause of truth, he will have the consolation that it will be said of him, as it was said of Abel, '_He being dead yet speaketh_.'" Editor. Salt Lake City, _Dec., 1873_ To the Public ------------------------ The circumstances attending the death of our beloved and much esteemed Apostle, Parley Parker Pratt, rendered it impossible for him to complete and prepare for publication the work in which he had for many years been engaged, which is now presented to the public. The general history and incidents were recorded in various forms of manuscript, some in book form, some in loose leaves, whilst others were extracts from the "Millennial Star" and other publications, yet they needed collating and revising preparatory to their publication. The deceased, as appears above, had laid upon his eldest son, P. P. Pratt, the responsibility of publishing his history in case anything should happen to prevent himself from doing it. At the solicitation of Brother Pratt I undertook the task of assisting to collate and revise the work preparatory to publication. I found, as I expected it to be, quite an undertaking. But, as Bro. Parley brought the gospel to and baptized me, and as I have always entertained for him the most profound regard, I esteemed it a duty, due alike to gratitude and respect, to assist in having him properly presented before the community. In the revision the changes are very few and unimportant, the meaning being rigidly adhered to, and the original, so far as possible, preserved intact. His doctrines and general views are left unchanged, as he was always considered sound in doctrinal points. The multitudinous reminiscences manifested in his eventful life exhibit a true and living faith in God and his religion--an honesty of purpose, an inflexible will, and an unflagging, indefatigable industry and perseverance. He possessed a comprehensive mind, coupled with a sound judgment. He manifested an indomitable fortitude under the most trying circumstances, and in adversity and trials, as well as in prosperity, exhibited an example worthy of praise and emulation. He was indeed a true Latter-Day Saint, an honorable Apostle, a good and kind husband, an affectionate father, a true friend, and an honest man. From various premonitions which he had during his last visit with me in New York, I was satisfied that, when I took my last sad leave of him in that city, I should never see his face again in the flesh. These presentiments were but too speedily and sadly fulfilled. He has gone--but has left a name and a fame that will live throughout time and burst forth in eternity; and in the morning of the first resurrection, when the opening heavens shall reveal the Son of God, and he shall proclaim, "I am the resurrection and the life," when Death shall deliver up the dead, I expect to meet Bro. Parley in the resurrection of just. John Taylor. CONTENTS ------------------------ CHAPTER I.--Parentage:--Childhood:--Youth:--Education:--Early Impressions:--Journey Westward:--Making a New Farm in the Wilderness of Oswego. CHAPTER II.--Thoughts on Religion:--Join the Baptist Church:--Strange Perversion of a Scripture Promise. CHAPTER III.--Reverses:--Loss of our Farm:--Strange Resolve:--Travels West:--Forest Life:--Another New Farm. CHAPTER IV.--Revisit Canaan, N. T.:--Interesting Meeting:-- Marriage:--Return to my Forest Home. CHAPTER V.--Our Home:--New Sect:--Progressive Religious Views:--Unexpected Meeting:--Dialogue:--Forsake My Home:--Journey to New York:--Public Ministry:--Strange Book:--First Interview with a Latter-Day Saint. CHAPTER VI.--Interesting Meetings:--Second Interview with Hyrum Smith:--Visit to the Church in Seneca County:--Baptism, Confirmation and Ordination:--Ministry Among my Kindred:--Baptism of my Brother Orson:--Wonderful Sign in the Heavens:--Return to Western New York:--First Interview with Joseph Smith:--Description of his Person and Abilities. CHAPTER VII.--Mission to the Western States:--Visit to the Indians:--Wonderful Success in Kirtland, Ohio:--Journey Westward:--Great Excitement and Anxiety to Hear the Fulness of the Gospel:--Imprisonment:--Mock Trial:-- Escape:--Preaching:--Success:--Visit the Wyandots:--Journey Resumed:--Great Hardships:--Arrival on the Frontiers of Missouri. Chapter VIII.--Visit the Delawares of Kansas:--Interview with the Chief and Council:--Speech and Reply:--Great Excitement:-- Opposition from Missionaries:--Compelled to Leave the Indian Country:--Ministry in Jackson County:--Council in Independence:-- Return Eastward:--Disguise:--Hospitality of a Family of the Saints:--Dialogue:--Sickness:--Reunion with President Joseph Smith:--Mission to the Shakers:--Ministry Among the Churches:--False Spirits:--Inquire of the Lord:--Mode of Receiving Revelations. CHAPTER IX.--Revelation on False Spirits:--Ministry Among the Churches:--Remarkable Miracle of Healing:--Arrival of Emigrant Saints from New York:--Severe Disappointment. CHAPTER X.--Conference at Kirtland:--Revelation of the High Priesthood:--Ordinations to the Same:--Appointment of Missions through the Western States:--Return Westward, Accompanied by my Brother Orson:--Our Success by the Way:--Arrival at the Frontiers:--Sickness:--Remarkable Conversion of Newel Knight:--A Dream. CHAPTER XI.--Attend Conference:--Instantaneous Healing:-- Return Eastward:--Description of the Inhabitants on the South Side of the Missouri River:--Strange Manifestation:-- Arrive at St. Louis:--Preaching and Entertainment:--Arrive at Vandalia:--Reception:--Exposure in Crossing an Over--flowed Bottom:--Dialogue:--Hospitality of a Preacher:--Deaf Landlord:--Meet my Wife. Chapter XII.--Mission in Ohio:--Start to Western Missouri:--Incidents by the Way:--Discourse on Board a Steamer on the Fourth of July:--Its Effect:--Arrival on the Frontiers:--Farming:--Extortion:--Mission in Missouri and Illinois:--Treatment by Infidels:--Great Success in Illinois:--Opposition from Baptist Ministers:--Outlines of Mr. Peck's Speech and my Reply:--Result:--Return Home:--A Voice from the Dead. CHAPTER XIII.--Prosperity of the Church:--School in Zion:-- Revelation:--Mob:--Destruction of Printing Office:--Defence:-- Prisoners:--Journey to Lexington:--A Dream:--Its Fulfilment:-- Battle:--Defeat of the Robbers:--A Miracle:--Defence Construed into Murder:--Gov. Boggs and Militia Join the Mob:--Church Driven from the County:--Plunderings and Burnings:--Insurrections:--Signs in the Heavens:--Action of the Governor:--Attorney-General Driven from Court:--Refugees Settle in the North:--A Bandit Chief made Governor. CHAPTER XIV.--Labors in Clay County:--Conference:--Appointment to a Tedious Journey:--A Case of Healing:--Arrive at Kirtland:-- Revelation:--Travel Eastward, in Company with President Joseph Smith:--Conference in Geneseo:--Pleasing Reminiscence:--President Smith and Others Return Home:--Visit Sackett's Harbor:--Crowded Meeting:--Requested to Visit the Sick:--A Little Boy Healed:-- Baptisms, etc.:--Miraculous Gifts:--Lying Priests and Rabble:-- Visit my Parents in Canaan, N. Y.:--Return to Kirtland. CHAPTER XV.--An Army:--A Long March:--Recruits:--A Voice:--Camp Arrives in Missouri:--Delegation to the Governor:--Interview:--Return to Camp:--Council:--Great Storm and Flood:--A Battle Providentially Prevented:--Cholera:--Army Disbanded:--Sudden Destruction:--Labor with my Hands:--Journey to Ohio:--Labor and Ministry:--Accusations:--Repair to Kirtland:--Interview with the President:--His Action on the Matter:--Calling and Ordination of a Quorum of Twelve Apostles:--My Ordination, Blessing and Charge:--Charge to the Quorum. CHAPTER XVI.--Return to New Portage:--Fire:--Return to Kirtland:--Mob:--Journey Eastward, as far as Maine:--Return to Boston:--Removal to Kirtland:--A Temple:--School, Endowments, Prophecyings, Visions, etc.:--Visit from Brother H. C. Kimball and Others:--My Wife Healed and Blessed:--A Remarkable Prophecy and its Fulfilment:--Mission to Canada:--Falls of Niagara:--Reflections. CHAPTER XVII.--Journey Resumed:--Ministry:--Striking Answer to Prayer:--Arrival at Toronto:--John Taylor:--Visit the Religious Ministers, the Sheriff, and the Public Market, Seeking for an Opening, but in Vain:--Secret Prayer:--About to leave the City--God Sends a Widow to Receive Me:--Great Faith:--Eyes of the Blind Opened:--Great Excitement and Gainsayings:--Public Preaching:--Find a People Prepared to Receive the Message. CHAPTER XVIII.--Crowded Meeting:--Discourse:--Baptize the People and Organize a Church:--Spread of the Work:--First Visit to the Country:--Opposition:--Remarkable Success:--Return to Kirtland:--Return with my Wife to Toronto:--Meetings at Mr. Lamphere's:--A Woman Healed and Evil Spirits Rebuked:--Mr. Lamareux:--A Meeting:--A Challenge:--Discussion Held in the Open Air:--Great Crowd:--Opening Propositions by Elder O. Hyde:--Result of the Discussion. CHAPTER XIX.--A Vision:--Remarkable Signs in the Heavens:--A False Prophet:--A Dream:--Impression:--Prayer:--Interpretation Given in a Second Dream:--Attend Mr. Caird's Meeting:--He Shows Himself to be a Railer and a Liar:--We Challenge Him to an Investigation:--He Visits Toronto:--We Return There:--Continues His Opposition:-- Refusing to Meet Us:--Great Meetings:--Excitement:--Text:--Summary of the Discourse Proving Him a False Teacher:--He Retires to Private Life:--Return to Kirtland:--Birth of My First Born. CHAPTER XX.--Two Items of Prophecy:--Death of my Wife: An Open Vision Forewarning Her of Her Death:--Burial: Description of Her Person and Character:--Reflections: Return to Canada:--Selection for an English Mission Jarrings in the Church:--Apostacy:--Temptation:-- Deliverance:--Mission to New York City:--The Voice of Warning:--Its Success:--English Mission:--Remarkable Prophecy:--Several Instances of Healing:--Spread of the Work in the City and Country. CHAPTER XXI.--Remove to Missouri:--National Anniversary at Far West:--Corner Stone of a Temple:--Insurrections:--Defence:--Attack on De Witt, Carroll County:--Mob Chaplain:--Surrender and Flight of the Citizens of De Witt:--Action of the Governor:--General Defence:--Battle of Crooked River:--Death of Colonel Patten:--Defence Construed into Murder and Treason:--Muster of State Forces Against the "Mormons," with Orders for Extermination:--General Lucas, with Four Thousand Men, Menaces Far West. CHAPTER XXII.--Exterminating Order:--Betrayal and Imprisonment of Joseph Smith and Others:--Camp of the Enemy:--The Howlings of the Damned:--The Enemy Boast of the Highest Crimes:--Secret Inquisitory Trial of the Prisoners:--Sentence of Death!--How Reversed:--A Judas:--Surrender of Far West:--Attempt to Assassinate the Prisoners:--Farewell Scenes:--Captives Removed to Jackson County:--General Clark Demands the Prisoners:--Refusal to Surrender them:--Cross the Missouri River:--Visitors:--Preaching in Camp by President Smith:--Arrive at Independence:--Public Exhibition of the Prisoners. CHAPTER XXIII.--Treatment of the Prisoners:--Visit the Temple Lot:--Gain my Freedom:--Temptation:--Voluntary Return to Bondage:--Leave Independence:--Conduct of the Guards:--Fall into the Hands of Col. Price and Guards:--Arrive at Richmond:-- Chains:--Interview with Gen. Clark:--Dialogue:--Inconceivable Absurdities. CHAPTER XXIV.--Massacre at Haun's Mill. CHAPTER XXV.--Speech of Major--General Clark, Delivered at Far West while its Citizens were held as Prisoners, November, 1838. CHAPTER XXVI.--The Prisoners:--Second Interview with General Clark:--Inquisition:--Sickness of Elder Rigdon:--Colonel Price and Guards:--Their Conduct;--Rebuke by Joseph Smith:--Trial:--Similarity between King Herod and Governor Boggs:--Judge Austin A. King in Open Court Threatens a "Wholesale Extermination of the 'Mormons:'"--Other Prisoners Obtained by Stratagem:--Advice of General Doniphan, Attorney for the Prisoners:--Decision:--Disposal of the Prisoners:--Flight of the Church to Illinois:--Conduct of the Outlaws:--My Family Visits me in Prison. CHAPTER XXVII.--Legislative Action on the Subject. CHAPTER XXVIII.--Joseph Smith and his Fellow Prisoners in Clay County:--Mock Trial in the County of Davies:--Final Escape:--Their Arrival in Illinois. CHAPTER XXIX.--Farewell Scenes:--Departure of the Last Remnant of the Exiles:--Court:--Release of Two of the Prisoners:--Reflections in Prison. CHAPTER XXX.--Letter to Judge Austin A. King. CHAPTER XXXI.--The Prison:--Fare:--Conduct of the Guards:--A Strange Couple:--My Wife Visits the Prison:--Fasting and Prayer:--An Important Question:--Vision:--A Ministering Spirit:--The Question Answered:--Visit from Judge King:--Change of Venue:--Handcuffs:--Departure from the Prison:--Journey:--Arrival in Columbia, Boone County:--Enter Another Prison:--Treatment:--Arrival of Friends:--News from my Family:--Impressions of the Spirit:--Plan and Preparations for Escape:--Fourth of July Celebration:--Flag:--Public Dinner:--Now's the Day:--Our Friends take Leave:--Rendezvous. CHAPTER XXXII.--Description of the Prison:--Ladies in the Prison:--Evening of a Public Day:--Song:--Obstinate Coffee Pot:--Order of Attack:--Escape:--Race:--Great Excitement:--Our Friends in the Thicket:--Prisoners Gain the Thicket:--Flight:--Encounter:--Climb a Tree:--Faint:--Prayers:--Night Favors us at Last:--Loss of my Horse:--Journey on Foot:--Reflections. CHAPTER XXXIII.--Dawn:--Bewildered in a Forest:--Beautiful Valley:--Escape of Phelps:--Dialogue:--His Final Escape and Arrival in Illinois:--Fate of our Two Friends:--Interview between my Brother Orson and my Wife:--She Prepares for my Reception:--Disappointment:--Excitement:--Search:--Suspense:--Scenes at the Prison:--Treatment of Mrs. Phelps:--Mr. Follett Retaken:--His Return to Prison:--Chains:--Escape of Mrs. Phelps:--Finale of Luman and Phila. CHAPTER XXXIV.--Reminiscence:--Resume my Wanderings:--Lost Again:--Storm:--Conversation:--Suspicious Characters:--Lost in a Swamp:--Strange River:--Retrace my Steps:--Cross the River:--Wild Scenery:--Strange Bedfellow:--Dawn:--Reach the Mississippi:--Cross the River in a Canoe:--Land on an Island:--Entangled in the Thickets:--Reembark:--Land in Illinois:--An Old Acquaintance:--Arrive at Quincy. CHAPTER XXXV.--Opinions of the Press:--Extracts from the "Columbia Patriot:"--"Banner of Liberty:"--"Boone's Lick Democrat:"--"Saturday News:"--"Missouri Republican:"--"New York Sun:"--"Quincy Argus:"--Minutes of a Public Meeting in Quincy:--"New York Commercial Advertiser:"--Public Meeting in New York:--Closing Remarks. CHAPTER XXXVI.--Congratulations:--Remove to Nauvoo:--Meet with President Smith and Other Fellow Sufferers:--President Smith's Reproof for the Elders:--Toils:--Start for England:-- Arrival in Detroit:--Visit my Brother Anson and Parents:-- Arrive in New York:--Visit Philadelphia and Washington:--Meet President Smith:--Great Meeting:--Preaching by S. Rigdon and President Smith:--Success in New York:--Farewell Song:--Sail for England:--Reflections. CHAPTER XXXVII.--General Conference at Preston, England:--Publishing Committee:--Editorial Appointment:--First Number of the "Millennial Star" Issued:--My own Ministry in Manchester and Vicinity:--New Hymn Book:--Action of Congress on the Missouri Tragedies. CHAPTER XXXVIII.--General Conference at Manchester:--Ordinations and Appointments:--Return to New York:--Meet with my Family:--Visit to the State of Maine:--A Dream and its Fulfilment:--Embark Again for England:--Consequence of Looking Back:--Safe Arrival in England:--Resume the Editorial Duties:--Reflections. CHAPTER XXXIX.--Visit and Ministry in Bolton:--Conduct of two Methodist Priests:--Arrest and Trial:--Emigration:--General Conference at Manchester:--Council of the Twelve:--Charter the ship "Tyrean:"--"Philosophy of the Resurrection:"--Emigration on the Ship "Chaos:"--Visit to the Isle of Man:--Visit to Norwich:--Mob. CHAPTER XL.--Notice for a General Conference:--Extract of a Letter from Elder Orson Hyde in Jerusalem:--Extracts from my Farewell Address. CHAPTER XLI.--Vessels Chartered:--Emigration:--Sail for New Orleans on the "Emerald:"--Passage:--Land in New Orleans:--Charter of a Steamer:--Historical Letter:--Journey and Arrival at Nauvoo:--Mission with Joseph Smith:--Visit to Chester. CHAPTER XLII.--Miscellaneous Writings:--Mission to the East:-- Impressions of the Spirit:--Martyrdom of Joseph and Hyrum Smith:--Spirit of Exultation:--Return to Nauvoo:--Sidney Rigdon Disfellowshipped. CHAPTER XLIII.--Eastern Mission:--Return:--Mobocracy:--Labor in the Temple:--Expulsion from Nauvoo:--Cross the Mississippi:--Garden Grove:--Mount Pisga:--Council Bluffs:--Mormon Battalion:--Winter Quarters:--Mission to England with Elders Orson Hyde and John Taylor:--Conference at Manchester:--Tour through the Kingdom. CHAPTER XLIV.--An Apostle of the Church of Jesus Christ, of Latter-Day Saints, _was in the Island of Great Britain for the Gospel's sake; and being in the Spirit on the 24th of November, 1846, addressed the following words of comfort to his dearly beloved Wife and Family, dwelling in tents, in the Camp of Israel, at Council Bluffs, Missouri Territory, North America; where they and twenty thousand others were banished by the civilized Christians of the United States for the Word of God and the Testimony of Jesus_. CHAPTER XLV.--Return with Elder John Taylor to America:--Arrival at Winter Quarters:--Camp Starts for the Rocky Mountains:--Meet the Pioneers:--Arrival in Great Salt Lake Valley:--Visit to Utah and Great Salt Lake. CHAPTER XLVI.--Spring of 1848:--Scarcity of Provisions:--"Harvest Feast:"--Arrival of President Young and Company:--Gold Fever:--Explore Southern Utah. CHAPTER XLVII.--Start on my Pacific Mission:--Sketch of the Journey:--Attacked by Indians:--Crossing the Desert:--Arrival at Los Angelos. CHAPTER XLVIII.--Los Angelos:--Catholic Celebration of Corpus Christi:--Arrival in San Francisco:--Letter to President Brigham Young:--Family Letter. CHAPTER XLIX.--Valparaiso:--Quillota:--Letter to President Brigham Young. CHAPTER L.--Arrival in San Francisco:--Return to Salt Lake City:--Second Mission to the Pacific:--Articles from the Press. CHAPTER LI.--Reply to the Rev. Mr. Briggs on the Subject of the Expediency of the Reappointment of His Excellency Governor Young, of Utah. CHAPTER LII.--Statements Pertaining to the History of Joseph Smith:--Return to Utah:--Home Mission:--Attend the Legislature at Fillmore:--The Standard of Zion:--Return to Salt Lake City. CHAPTER LIII.--Journal of Eastern Mission. CHAPTER LIV.--Family Letters:--"My Fiftieth Year:"--Response by John Taylor. APPENDIX GENEALOGY TRANSCRIBER'S NOTE CHAPTER I. ------------------------ Parentage:--Childhood:--Youth:--Education:--Early Impressions:--Journey Westward:--Making a New Farm in the Wilderness of Oswego. Parley Parker Pratt, the subject and author of these sketches, and third son of Jared and Charity Pratt, of Canaan, Columbia County, New York, was born April 12, 1807, in Burlington, Otsego County, N.Y.* [Footnote] *For genealogy in full see Appendix. Of my early youth I shall say but little. My father was a hard working man, and generally occupied in agricultural pursuits; and, although limited in education, he sometimes taught school, and even vocal music. He was a man of excellent morals; and he exerted himself diligently, by stern example as well as precept, to instill into the minds of his children every principle of integrity, honesty, honor and virtue. He taught us to venerate our Father in Heaven, Jesus Christ, His prophets and Apostles, as well as the Scriptures written by them; while at the same time he belonged to no religious sect, and was careful to preserve his children free from all prejudice in favor of or against any particular denomination, into which the so-called Christian world was then unhappily divided. We frequently attended public worship, with Presbyterians, Baptists and Methodists in turn, or, as circumstances rendered convenient--having equal respect for these several forms of worship and their adherents. Though my father did sometimes manifest a decided disapprobation of a hireling clergy, who seemed, in his estimation, to prefer the learning and wisdom of man to the gifts and power of the Holy Ghost. His means to educate his children were very limited; but that excellent system of common school education early established in the Eastern and Middle States afforded to them, in common with others, an opportunity to learn, and even to become familiar with the four great branches, which are the foundation of literature and the sciences. My opportunity, even in these institutions, was far more limited than most of the youths of my country, on account of my time being mostly required in physical exertion to assist in sustaining the family of my father. But I always loved a book. If I worked hard, a book was in my hand in the morning while others were sitting down to breakfast; the same at noon; if I had a few moments, a _book_! a BOOK! A book at evening, while others slept or sported; a book on Sundays; a book at every leisure moment of my life. At the age of seven years my mother gave me lessons to read in the Scriptures; I read of Joseph in Egypt, his dreams, his servitude, his temptation and exaltation; his kindness and affection for his father and brethren. All this inspired me with love, and with the noblest sentiments ever planted in the bosom of man. I read of David and Goliath;--of Saul and Samuel;--of Samson and the Philistines:--all these inspired me with hatred to the deeds of evil doers and love for good men and their deeds. After this I read of Jesus and his Apostles; and O, how I loved them! How I longed to fall at the feet of Jesus; to worship him, or to offer my life for his. At about twelve years of age I read of the first resurrection, as described by John the Apostle, in the 20th chapter of his Revelation; how they, martyrs of Jesus, and those who kept His commandments would live and reign with Christ a thousand years, while the rest of the dead lived not again till the thousand years were ended. O, what an impression this made on my mind; I retired to rest after an evening spent in this way; but I could not sleep. I felt a longing desire and an inexpressible anxiety to secure to myself a part in a resurrection so glorious. I felt a weight of worlds,--of _eternal_ worlds resting upon me; for fear I might still remain in uncertainty, and at last fall short and still sleep on in the cold embrace of death; while the great, the good, the blessed and the holy of this world would awake from the gloom of the grave and be renovated, filled with life and joy, and enter upon life with all its joys: while for a thousand years their busy, happy tribes should trample on my sleeping dust, and still my spirit wait in dread suspense, impatient of its doom. I tried to pray; but O, how weak! At the age of fifteen I was separated from my father's house, and placed as an assistant on a farm, with a gentleman by the name of William S. Herrick. This gentleman and his family were exemplary members of the Presbyterian Church; and better, kinder, or more agreeable people are seldom met with in this wicked world. They treated me as if I had been an only son, instead of a hired servant. I was with them eight months, during which time our mutual affection for each other increased; and I felt grieved when my time expired and duty called me elsewhere. During the winter following, being in the sixteenth year of my age, I boarded with one of my aunts (my father's sister), named Van Cott; she was an excellent and kind-hearted woman, and acted as a mother to me. This winter I spent mostly at school, and it was my last opportunity to improve my education by any means, except my own unaided exertion--at least for many years. In this school, by close application, I made such extraordinary progress that the teacher often spoke of me to the whole school, and exhorted them to learn as Parley Pratt did;--said he (to some of them who were more fond of mischief than of study), if you would learn as he does, you would become men of wisdom and talent in the world; but if you continue the course you have done you will remain in obscurity and unknown; while he will be known, and fill important stations in society. I do not mention these circumstances by way of boasting; but simply because they are true. How little did I then realize, or even dream of the station I should be called to fill. Again the spring returned;--I was sixteen years of age. I left the school of my boyhood forever, and commenced again a life of toil. I assisted my cousin, William Pratt, in the cultivation of the farm of my aunt (where I had boarded the previous winter) until September, when I started a journey to the West, in company with my brother William, in search of some spot of ground in the wilderness which we might prepare as our future home. We travelled about two hundred miles on foot, and at length selected a spot for a farm in the woods, about two miles from Oswego, a small town situated on Lake Ontario, in the State of New York. We purchased seventy acres of land, which was covered with an immense growth of timber, principally beech, maple and hemlock. For this we bargained with one Mr. Morgan, and agreed to pay four dollars per acre, in four annual payments with interest--paying some seventy dollars in hand. We then repaired again to the East, and, by dint of hard labor, endeavored to earn the money. Wages were very low, and at length my brother William entirely failed in raising his part of the money for our next installment. The next spring found me in the employment of a wealthy farmer, by the name of Eliphet Bristol, in the neighborhood of my aunt Van Cott's. Here I experienced no kindness; no friendship from my employer or his family. I always commenced work before sunrise, and continued till dark; losing only three days in eight months. I was then but a lad--being only seventeen years of age--and stood in need of fatherly and motherly care and comfort. But they treated a laborer as a machine; not as a human being, possessed of feelings and sympathies in common with his species. _Work_! WORK! _WORK_! you are hired to work. A man that paid for his work should never be weary, faint, or sick; or expect a kind look or word. He agrees to work; we agree to pay him; that is sufficient. He needs no kindness, no affection, no smiles, no encouragement of any kind. Such was their spirit towards me during this eight months of toil. I was glad when the time expired; I felt like one released from prison. I took my wages, and was accompanied by my father to our place in Oswego. Here I paid all my hard earnings to meet the yearly installment due on the land--reserving merely enough to purchase two axes. We then commenced to chop and clear the heavy timber all the time that we could command, extra of earning our board. It was a cold, snowy winter, such as is usual in the northern part of New York. But we earned our living, and chopped and cleared ten acres during the winter and spring; this we surrounded with a fence of rails, and planted with wheat and Indian corn, being in hopes to meet the next payment with the avails of our harvest. CHAPTER II. ------------------------ Thoughts on Religion:--Join the Baptist Church:--Strange Perversion of a Scripture Promise. It was during these toils in the wilderness that my mind was drawn out from time to time on the things of God and eternity. I felt deeply anxious to be saved from my sins, and to secure an interest in that world "where the wicked cease from troubling, and the weary are at rest." I attended public worship with a society of Baptists who had employed one W. A. Scranton for their minister; he was a scholar from Hamilton Seminary (an institution where young men are educated for the ministry). I said to my father one day while we were laboring together in the forest: "Father, how is it there is so manifest a difference between the ancient and modern disciples of Jesus Christ and their doctrines? If, for instance, I had lived in the days of the Apostles, and believed in Jesus Christ, and had manifested a wish to become his disciple, Peter or his brethren would have said to me, '_Repent and be baptized in the name of Jesus Christ for_ REMISSION OF SINS, _and you_ SHALL _receive the gift of the Holy Ghost_.' I should then have known definitely and precisely what to do to be saved. Whereas, _now_ we go to the religious minister for instruction, and he tells us we must experience a mysterious, indefinite and undefinable something called religion before we can repent and be baptized acceptably. But, if we inquire how, or by what means we are to come at this experience, he cannot tell us definitely; but will tell us that it is the work of God in the soul; which he will accomplish in his own due time, for his own elect; and that we can do nothing acceptably till this is done. That even our prayers and repentance, and all our good works are sin; so long as this work of God is not done within us. "Now, father," said I, "how is this? I believe in Jesus; I wish to serve him and keep his commandments; I love him: He has commanded all men to repent and be baptized, and has promised to remit the sins of all those who obey the gospel ordinances, and to pour out the Holy Spirit upon them. Yet, if I apply to the Presbyterians they will sprinkle some water in my face instead of baptizing me. If I go to the Methodists it is the same. And if I go to the Baptists they will not baptize me for _remission of sins _, that I may receive the gift of the Holy Ghost; but they will require of me to relate _an experience_, and to tell of some time and place where I had already experienced that which I am only seeking for, and have not found. This, of course, I cannot do; and, therefore, they will not receive me unto baptism. How, then, can I observe the ordinances of God and keep his commandments?" To these inquiries my father could give no satisfactory answer; but observed that times and circumstances had changed. With this I was not satisfied, of course; for who had a right to change the ordinances, transgress the law, or break the covenant of the everlasting gospel? Such were my thoughts. I still continued to ponder upon these things, and to search the Scriptures to learn how to be saved. I found the same principles and practice throughout the history of the Apostles, the Jews, Samaritans, Gentiles, Ephesians, Corinthians, Romans, the Ethiopian eunuch, Saul of Tarsus, the jailer and his household, all were baptized when they believed in Jesus Christ and repented of their sins; and this as an ordinance connected with remission of their sins and the gift of the Holy Ghost. What, then, should I do? Where find one who was commissioned from heaven, and would administer salvation to me? I could only go to the Baptists; but I lacked that "_experience of religion_" which they always required. However, I resolved to try. I accordingly appeared before them at their monthly meeting, or council, and requested to be baptized; they inquired into my experience; I related to them my firm belief in Christ, and my wish to serve God without being able to tell them of any particular experience of religion. They finally consulted together; and came to the conclusion that I had been converted, whether I knew it myself or not, and a time was appointed for my baptism--a month or two thence. Here I again realized the difference. In ancient times persons were baptized immediately on profession of their faith; now they were subjected to a delay of weeks or months. At length the time arrived, and I was baptized by Mr. Scranton, and duly initiated into the Baptist society; being about eighteen years of age. I felt some satisfaction in obeying this one ordinance; but still I was aware that all was not right,--that much was wanting to constitute a Christian, or a Church of Christ. I endeavored to pray much, and to attend meetings strictly; I also endeavored to keep the commandments of Jesus as well as I could. Mr. Scranton came to the house where I boarded to preach at a certain time, and I inquired of him what Jesus meant when he said, "these signs shall follow them that believe." He replied, that it meant these signs should follow the Apostles only. This did not satisfy me; for it was plain and manifest perversion of common sense and language easy to be understood. It was as much as to say: Go ye into all the world and preach the gospel to the Apostles; and the Apostles that believe and are baptized shall be saved; and the Apostles that believe not shall be damned; and these signs shall follow the Apostles that believe. Thus, by logical consistency, confining the whole commission and gospel to the Apostles, with all its benefits, by the same rule that we would confine the promise of the signs following to them. CHAPTER III. ------------------------ Reverses:--Loss of our Farm:--Strange Resolve:--Travels West:--Forest Life:--Another New Farm. Time passed; harvest came; a fine crop, but no market; and consequently the payment came due on our land and there was no means of payment. The winter rolled round; spring came again; and with it a prosecution on the part of Mr. Morgan for money due on land. The consequence was that all our hard earnings, and all our improvements in the wilderness, were wrested from us in a moment. Mr. Morgan retained the land, the improvements and the money paid. Weary and disconsolate, I left the country and my father, who took charge of our crops and all unsettled business. I spent a few months with my uncles, Ira and Allen Pratt, in Wayne County, N. Y., and in the autumn of 1826 I resolved to bid farewell to the civilized world--where I had met with little else but disappointment, sorrow and unrewarded toil; and where sectarian divisions disgusted and ignorance perplexed me--and to spend the remainder of my days in the solitudes of the great West, among the natives of the forest. There, at least, thought I, there will be no buying and selling of lands,--no law to sweep all the hard earnings of years to pay a small debt,--no wranglings about sects, and creeds, and doctrines. I will win the confidence of the red man; I will learn his language; I will tell him of Jesus; I will read to him the Scriptures; I will teach him the arts of peace; to hate war, to love his neighbor, to fear and love God, and to cultivate the earth. Such were my resolutions. In October, 1826, I took leave of my friends and started westward. I paid most of my money in Rochester for a small pocket Bible, and continued my journey as far as Buffalo. At this place I engaged a passage for Detroit, on board a steamer; as I had no money, I agreed to work for the same. After a rough passage and many delays, I was at length driven by stress of weather to land at Erie, in Pennsylvania; from whence I travelled by land till I came to a small settlement about thirty miles west of Cleveland, in the State of Ohio. The rainy season of November had now set in; the country was covered with a dense forest, with here and there a small opening made by the settlers, and the surface of the earth one vast scene of mud and mire; so that travelling was now very difficult, if not impracticable. Alone in a land of strangers, without home or money, and not yet twenty years of age, I became discouraged, and concluded to stop for the winter; I procured a gun from one of the neighbors; worked and earned an axe, some breadstuff and other little extras, and retired two miles into a dense forest and prepared a small hut, or cabin, for the winter. Some leaves and straw in my cabin served for my lodging, and a good fire kept me warm. A stream near my door quenched my thirst; and fat venison, with a little bread from the settlements, sustained me for food. The storms of winter raged around me; the wind shook the forest, the wolf howled in the distance, and the owl chimed in harshly to complete the doleful music which seemed to soothe me, or bid me welcome to this holy retreat. But in my little cabin the fire blazed pleasantly, and the Holy Scriptures and a few other books occupied my hours of solitude. Among the few books in my cabin, were McKenzie's travels in the Northwest, and Lewis and Clark's tour up the Missouri and down the Columbia rivers. Spring came on again; the woods were pleasant, the flowers bloomed in their richest variety, the birds sung pleasantly in the groves; and, strange to say, my mind had become attached to my new abode. I again bargained for a piece of forest land; again promised to pay in a few years, and again commenced to clear a farm and build a house. I was now twenty years of age. I resolved to make some improvements and preparations, and then return to my native country, from which I had been absent several years. There was one there whom my heart had long loved, and from whom I would not have been so long separated, except by misfortune. CHAPTER IV. ------------------------ Revisit Canaan, N. T.:--Interesting Meeting:-- Marriage:--Return to my Forest Home. It was the Fourth of July, 1827. The morning was beautiful and gay, the sun rose without a cloud over the pine-clad hills of my native land, where in boyhood I had often toiled and sported, just as I came within a mile of the farm of my good old aunt Van Cott, of Canaan, Columbia County, after an absence of three years. I had, during this time, exchanged the features of the bashful boy for those of the man; and, instead of a laughing, careless countenance, a forehead of marble and a cheek of rose, stern care had marked me as her child, and the sun had given a shade of brown to my features; these, added to a heavy growth of beard and whiskers, disguised me so far that I could pass through the neighborhood of people, known and familiar to me, unnoticed and unknown. With a quick step, a beating heart, and an intense, indescribable feeling of joy, sorrow, hope, despondency and happiness, I approached the door of Mr. Halsey, and knocked; it was opened by an aged female, a stranger to me; I entered and inquired for Miss Thankful Halsey-in a moment more she had me by the hand, with a look of welcome which showed she had not forgotten me. I spent the day and evening with her; explained to her all my losses, my poverty and prospects, and the lone retreat where I had spent the previous winter; and the preparations I had made for a future home. I also opened my religious views to her, and my desire, which I sometimes had, to try and teach the red man. "In view of all these things," said I to her, "If you still love me and desire to share my fortune you are worthy to be my wife. If not, we will agree to be friends forever; but part to meet no more in time." "I have loved you during three years' absence," said she, "and I never can be happy without you." I repaired to my aunt's--found the usual welcome. After visiting my mother and kindred, for a few days, I saw my old friend, William S. Herrick, where I had been employed five years before. He was very anxious to employ me again; and finding I was willing, he discharged a hand he had already, and gave me double wages. I remained in his employ till October, and found the same kind reception as formerly. On the 9th of September, 1827, Parley P. Pratt and Thankful Halsey were solemnly united in the bonds of matrimony, by Elder Palmer, Minister of the Baptist Church, in Canaan, Columbia County, N. Y. In October we took leave of our friends in Canaan and took passage for the West. We hired a conveyance to Albany, and then took passage for Buffalo on a canal boat; and from there on board a schooner; passing up Lake Erie we landed in safety at the mouth of Black River, in Ohio, and within ten miles of my place. My wife had some money, which we paid in for the land I had purchased. The following spring found me 21 years of age, married and settled in a log dwelling, in the midst of a small clearing made with my own hands, in the place where I had spent the previous winter in solitude. CHAPTER V. ------------------------ Our Home:--New Sect:--Progressive Religious Views:--Unexpected Meeting:--Dialogue:--Forsake My Home:--Journey to New York:--Public Ministry:--Strange Book:--First Interview with a Latter-Day Saint. Eighteen months had passed since our settlement in the wilderness. The forest had been displaced by the labors of the first settlers for some distance around our cottage. A small frame house was now our dwelling, a garden and a beautiful meadow were seen in front, flowers in rich profusion were clustering about our door and windows; while in the background were seen a thriving young orchard of apple and peach trees, and fields of grain extending in the distance, beyond which the forest still stood tip in its own primeval grandeur, as a wall to bound the vision and guard the lovely scene. Other houses and farms were also in view, and some twenty children were returning from the school actually kept by my wife, upon the very spot where two years before I had lived for months without seeing a human being. About this time one Mr. Sidney Rigdon came into the neighborhood as a preacher, and it was rumored that he was a kind of Reformed Baptist, who, with Mr. Alexander Campbell, of Virginia, a Mr. Scott, and some other gifted men, had dissented from the regular Baptists, from whom they differed much in doctrine. At length I went to hear him, and what was my astonishment when I found he preached faith in Jesus Christ, repentance towards God, and baptism for remission of sins, with the promise of the gift of the Holy Ghost to all who would come forward, with all their hearts, and obey this doctrine! Here was the _ancient gospel_ in due form. Here were the very principles which I had discovered years before; but could find no one to minister in. But still one great link was wanting to complete the chain of the ancient order of things; and that was, the _authority_ to minister in holy things--the apostleship, the power which should accompany the form. This thought occurred to me as soon as I heard Mr. Rigdon make proclamation of the gospel. Peter proclaimed this gospel, and baptized for remission of sins, and promised the gift of the Holy Ghost, because he was commissioned so to do by a crucified and risen Saviour. But who is Mr. Rigdon? Who is Mr. Campbell? Who commissioned them? Who baptized them for remission of sins? Who ordained them to stand up as Peter? Of course they were baptized by the Baptists, and ordained by them, and yet they had now left them because they did not administer the true gospel. And it was plain that the Baptists could not claim the apostolic office by succession, in a regular, unbroken chain from the Apostles of old, preserving the gospel in its purity, and the ordinances unchanged, from the very fact that they were now living in the perversion of some, and the entire neglect of others of these ordinances; this being the very ground of difference between the old Baptists and these Reformers. Again, these Reformers claimed no new commission by revelation, or vision from the Lord, while they had not the least shadow of claim by succession. It might be said, then, with propriety: "Peter I know, and Paul I know, but who are ye?" However, we were thankful for even the forms of truth, as none could claim the power, and authority, and gifts of the Holy Ghost--at least so far as we knew. After hearing Mr. Rigdon several times, I came out, with a number of others, and embraced the truths which he taught. We were organized into a society, and frequently met for public worship. About this time I took it upon me to impart to my neighbors, from time to time, both in public and in private, the light I had received from the Scriptures concerning the gospel, and also concerning the fulfilment of the things spoken by the holy prophets. I did not claim any authority as a minister; I felt the lack in this respect; but I felt in duty bound to enlighten mankind, so far as God had enlightened me. At the commencement of 1830, I felt drawn out in an extraordinary manner to search the prophets, and to pray for an understanding of the same. My prayers were soon answered, even beyond my expectations; the prophecies of the holy prophets were opened to my view; I began to understand the things which were coming on the earth the restoration of Israel, the coming of the Messiah, and the glory that should follow. I was so astonished at the darkness of myself and mankind on these subjects that I could exclaim with the prophet: surely, "_darkness covers the earth, and gross darkness the people_." I was all swallowed up in these things. I felt constrained to devote my time in enlightening my fellow men on these important truths, and in warning them to prepare for the coming of the Lord. My brother William, who journeyed to the West with me in my seventeenth year, had now been missing to the family for five years, and was supposed to be dead. About the time he disappeared and was lost sight of, he was known to leave the city of New York, where he had been employed, and to pass up the Hudson on a steamer. He was heard of no more; and, as a notice appeared in the papers of the same date that a young gentleman by the name of William Pratt was drowned in the Hudson, on his way up the river, our parents and the family had given him up for lost. One morning, as I was absent from home on business, about two miles distant, I heard of him; and that he was then residing about ten miles from me. On hearing this I ran nearly the whole distance on foot, and in about two hours had him by the hand. He was much surprised, although he had heard of a man of my name living in the neighborhood; but could not believe it was me. We had each of us taken our chance amid the hardships and toils of a new country for years, and at last found ourselves together about six hundred miles from our starting point. This was a joyful and unexpected meeting of two brothers. He immediately accompanied me home, and was introduced to my wife and our little farm in the wilderness, where we spent some days together. He admired my wife; but above all my farm. "Brother Parley," said he, "how have you done all this? When we were last together you had no wife, no farm, no house, no orchard, and now you are here with everything smiling around you." I replied that hard work had accomplished it all. And, continued I, we are now about to leave this quiet home which we have toiled so hard to make, and perhaps, never see it again. "How so?" said he, with much surprise, and somewhat of disappointment. I then unfolded to him the gospel and prophecies as they had been opened to me, and told him that the spirit of these things had wrought so powerfully on my mind of late that I could not rest; that I could no longer be contented to dwell in quiet and retirement on my farm, while I had light to impart to mankind, of which I knew they were in a great measure ignorant. "But," said he, "if I had fifty acres of land, a comfortable house, a fine orchard, a beautiful garden, with meadow land, grain, and above all, such beautiful flowers and so valuable a housekeeper as you have, and all these things the work of our own hands, I am sure I would stay and enjoy the same while I lived; and the world might go on its own jog, and its own way, for all me. Besides, how are you to get your living? This is your all; you have toiled for years to obtain it, and why not now continue to enjoy it?" "William," said I, "I see plainly you know but little of my circumstances if the changes which have taken place with me since we parted five years ago, nor how vastly wealthy I have become within that time. Why, sir, I have bank bills enough, on the very best institutions in the world, to sustain myself and family while we live." "Indeed," said he, "well, I should like to see some of them; I hope they are genuine." "Certainly," I replied, "there is no doubt of that. They are true bills and founded on capital that will never fail, though heaven and earth should pass away. Of this I will convince you in a moment." I then unlocked my treasury and drew from thence a large pocket book, fall of promissory notes like the following: _"Whoever shall forsake father or mother, brethren or sisters, houses or lands, wife or children, for my sake and the gospel's, shall receive an hundred fold in this life, and in the world to come lie everlasting." "If ye abide in me, and my words abide in you, you shall ask what you will in my name and I will give it you." "All things are possible to him that believeth."_ "Now, William," said I, "are these the words of Jesus Christ, or are they not?" "They certainly are," said he, "I always believed the New Testament." "Then you admit they are genuine bills?" "I do." "Is the signer able to meet his engagements?" "He certainly is." "Is he willing?" "He is." "Well, then, I am going to fulfil the conditions to the letter on my part. I feel called upon by the Holy Ghost to forsake my house and home for the gospel's sake; and I will do it, placing both feet firm on these promises with nothing else to rely upon." "If I sink, they are false." "If I am sustained, they are true. I will put them to the test. Experiment shall now establish the truth of Christ's promises, or the truth of infidelity." "Well," said he, "try it, if you will; but, for my part, although I always believed the Bible, I would not dare believe it _literally_, and really stand upon its promises, with no other prop." We parted. He to his business, I to my preparations for a mission which should only end with my life. In August, 1830, I had closed my business, completed my arrangements, and we bid adieu to our wilderness home and never saw it afterwards. On settling up, at a great sacrifice of property, we had about ten dollars left in cash. With this small sum, we launched forth into the wide world, determining first to visit our native place, on our mission, and then such other places as I might be led to by the Holy Spirit. We made our way to Cleveland, 30 miles. We then took passage on a schooner for Buffalo, a distance of 200 miles. We had a fair wind, and the captain, being short of hands, gave me the helm, the sails being all set, and turned in. I steered the vessel the most of the day, with no other person on deck. Of course, our passage cost us little besides my labor. Landing in Buffalo, we engaged our passage for Albany on a canal boat, distance 360 miles. This, including board, cost all our money and some articles of clothing. Arriving at Rochester, I informed my wife that, notwithstanding our passage being paid through the whole distance, yet I must leave the boat and her to pursue her passage to our friends; while I would stop awhile in this region. Why, I did not know; but so it was plainly manifest by the Spirit to me. I said to her, "We part for a season; go and visit our friends in our native place; I will come soon, but how soon I know not; for I have a work to do in this region of country, and what it is, or how long it will take to perform it, I know not; but I will come when it is performed." My wife would have objected to this; but she had seen the hand of God so plainly manifest in His dealings with me many times, that she dare not oppose the things manifest to me by His spirit. She, therefore, consented; and I accompanied her as far as Newark, a small town upwards of 100 miles from Buffalo, and then took leave of her, and of the boat. It was early in the morning, just at the dawn of day, I walked ten miles into the country, and stopped to breakfast with a Mr. Wells. I proposed to preach in the evening. Mr. Wells readily accompanied me through the neighborhood to visit the people, and circulate the appointment. We visited an old Baptist deacon by the name of Hamlin. After hearing of our appointment for evening, he began to tell of a _book_, a STRANGE BOOK, a _VERY STRANGE BOOK_! in his possession, which had been just published. This book, he said, purported to have been originally written on plates either of gold or brass, by a branch of the tribes of Israel; and to have been discovered and translated by a young man near Palmyra, in the State of New York, by the aid of visions, or the ministry of angels. I inquired of him how or where the book was to be obtained. He promised me the perusal of it, at his house the next day, if I would call. I felt a strange interest in the book. I preached that evening to a small audience, who appeared to be interested in the truths which I endeavored to unfold to them in a clear and lucid manner from the Scriptures. Next morning I called at his house, where, for the first time, my eyes beheld the "BOOK OF MORMON"-- that book of books--that record which reveals the antiquities of the "_New World_" back to the remotest ages, and which unfolds the destiny of its people and the world for all time to come;--that Book which contains the fulness of the gospel of a crucified and risen Redeemer;--that Book which reveals a lost remnant of Joseph, and which was the principal means, in the hands of God, of directing the entire course of my future life. I opened it with eagerness, and read its title page. I then read the testimony of several witnesses in relation to the manner of its being found and translated. After this I commenced its contents by course. I read all day; eating was a burden, I had no desire for food; sleep was a burden when the night came, for I preferred reading to sleep. As I read, the spirit of the Lord was upon me, and I knew and comprehended that the book was true, as plainly and manifestly as a man comprehends and knows that he exists. My joy was now full, as it were, and I rejoiced sufficiently to more than pay me for all the sorrows, sacrifices and toils of my life. I soon determined to see the young man who had been the instrument of its discovery and translation. I accordingly visited the village of Palmyra, and inquired for the residence of Mr. Joseph Smith. I found it some two or three miles from the village. As I approached the house at the close of the day I overtook a man who was driving some cows, and inquired of him for Mr. Joseph Smith, the translator of the "_Book of Mormon _." He informed me that he now resided in Pennsylvania; some one hundred miles distant. I inquired for his father, or for any of the family. He told me that his father had gone a journey; but that his residence was a small house just before me; and, said he, I am his brother. It was Mr. Hyrum Smith. I informed him of the interest I felt in the Book, and of my desire to learn more about it. He welcomed me to his house, and we spent the night together; for neither of us felt disposed to sleep. We conversed most of the night, during which I unfolded to him much of my experience in my search after truth, and my success so far; together with that which I felt was lacking, viz: a commissioned priesthood, or apostleship to minister in the ordinances of God. He also unfolded to me the particulars of the discovery of the Book; its translation; the rise of the Church of Latter-day Saints, and the commission of his brother Joseph, and others, by revelation and the ministering of angels, by which the apostleship and authority had been again restored to the earth. After duly weighing the whole matter in my mind I saw clearly that these things were true; and that myself and the whole world were without baptism, and without the ministry and ordinances of God; and that the whole world had been in this condition since the days that inspiration and revelation had ceased--in short, that this was a _new dispensation or commission_, in fulfillment of prophecy, and for the restoration of Israel, and to prepare the way before the second coming of the Lord. In the morning I was compelled to take leave of this worthy man and his family--as I had to hasten back a distance of thirty miles, on foot, to fulfil an appointment in the evening. As we parted he kindly presented me with a copy of the Book of Mormon. I had not yet completed its perusal, and was glad indeed to possess a copy of my own. I travelled on a few miles, and, stopping to rest, I commenced again to read the book. To my great joy I found that Jesus Christ, in his glorified resurrected body, had appeared to the remnant of Joseph on the continent of America, soon after his resurrection and ascension into heaven; and that he also administered, in person, to the ten lost tribes; and that through his personal ministry in these countries his gospel was revealed and written in countries and among nations entirely unknown to the Jewish apostles. Thus revealed, written, handed down and preserved, till revealed in this age by the angels of God, it had, of course, escaped the corruptions of the great and abominable church; and been preserved in purity. This discovery greatly enlarged my heart, and filled my soul with joy and gladness. I esteemed the Book, or the information contained in it, more than all the riches of the world. Yes; I verily believe that I would not at that time have exchanged the knowledge I then possessed, for a legal title to all the beautiful farms, houses, villages and property which passed in review before me, on my journey through one of the most flourishing settlements of western New York. Surely, thought I, Jesus had _other sheep_, as he said to his Apostles of old; and here they were, in the wilderness of the world called new. And they heard the voice of the Good Shepherd of Israel; and he brought them to his fold. Truly, thought I, he was not sent (in person) save to the lost sheep of the house of Israel, as he told the woman of Canaan; and here were a portion of them. Truly, thought I, the angels sung with the spirit and with the understanding when they declared: "_We bring you glad tidings of great joy, which shall be to_ ALL PEOPLE." In his mortal tabernacle he confined his ministry and that of his Apostles to the land of Judea; but afterwards, released from the bonds of mortal life, or rather death, and clothed with an immortal body, and with organs strong and lasting as the immortal mind, he possessed all power in heaven and on earth; he was then enabled to extend his ministry to heaven, earth or hell. He could take the wings of the morning, and, with the speed of light, make his way to the Heaven of Heavens; and converse and counsel among the sons of God; or receive counsel from his Father in Heaven; or, leaving again the starry worlds, he could descend to the dark and gloomy abodes of the spirits in prison and preach to them the gospel--bursting off their shackles and unlocking their prison doors; while these once dark abodes were now brilliant with light, and, instead of prison groans, were heard joyful acclamations of deliverance to the captive, and the opening of the prison to them that are bound; or coming again to visit the earth, he could soar away beyond the waves and tempests, which had before set bounds to the geographical knowledge of man, and stood up as an impregnable barrier to the intercourse of nations; and there, in other tribes and tongues, make known the riches of his grace, and his _triumph _ over death. And when ages had passed, and nations slumbered in the dust--when cruelty and bloodshed had blotted almost every trace of priesthood and apostleship from the earth; when saints had been worn out and overcome times, laws and ordinances changed; the Bible itself robbed of its plainness; and all things darkened and corrupted; a pure and faithful record of his ministry to other nations is forthcoming from among the archives of the dead, to reveal the "_mystery of iniquity_;" to speak, as with a voice of thunder, in rebuking the evil and revealing the fullness of the gospel. Such was the Book of Mormon--much its effect upon the startling nations. CHAPTER VI. ------------------------ Interesting Meetings:--Second Interview with Hyrum Smith:--Visit to the Church in Seneca County:--Baptism, Confirmation and Ordination:--Ministry Among my Kindred:--Baptism of my Brother Orson:--Wonderful Sign in the Heavens:--Return to Western New York:--First Interview with Joseph Smith:--Description of his Person and Abilities. Having rested awhile and perused this sacred book by the roadside, I again walked on. In the evening I arrived in time to fill my appointment. I met a crowded house, and laid before them many interesting truths, which were listened to with deep interest. The next evening I had another appointment, and the people came out in great numbers, and were filled with the spirit of interest and inquiry. They urged me very much to continue my discourses among them; but I felt to minister no more till I had attended to some important duties for myself. I had now found men on earth commissioned to preach, baptize, ordain to the ministry, etc., and I determined to obey the fullness of the gospel without delay. I should have done so at the first interview with Elder Hyrum Smith; but these two appointments were already out, and thirty miles' travel required all the time I had. I now returned immediately to Hyrum Smith's residence, and demanded baptism at his hands. I tarried with him one night, and the next day we walked some twenty-five miles to the residence of Mr. Whitmer, in Seneca County. Here we arrived in the evening, and found a most welcome reception. This was the family, several of whose names were attached to the Book of Mormon as witnesses--Mr. Joseph Smith having translated much of the book in Whitmer's chamber. I found the little branch of the Church in this place full of joy, faith, humility and charity. We rested that night, and on the next day, being about the 1st of September, 1830, I was baptized by the hand of an Apostle of the Church of Jesus Christ, by the name of Oliver Cowdery. This took place in Seneca Lake, a beautiful and transparent sheet of water in Western New York. A meeting was held the same evening, and after singing a hymn and prayer, Elder Cowdery and others proceeded to lay their hands upon my head in the name of Jesus, for the gift of the Holy Ghost. After which I was ordained to the office of an Elder in the Church, which included authority to preach, baptize, and minister the sacrament, administer the Holy Spirit, by the laying on of hands in the name of Jesus Christ and to take the lead of meetings of worship. I now felt that I had authority in the ministry. On the next Sabbath I preached to a large concourse of people, assembled at the house of a Mr. Burroughs. The Holy Ghost came upon me mightily. I spoke the word of God with power, reasoning out of the Scriptures and the Book of Mormon. The people were convinced, overwhelmed in tears, and four heads of families came forward expressing their faith, and were baptized. My work was now completed, for which I took leave of my wife and the canal boat some two or three weeks previous. I now took leave of the little branch of the church with which I had been associated, and pursued my journey to the land of my fathers and of my boyhood. I found my wife in health and spirits, enjoying herself with her friends. I also found my father and mother, friends and kindred, and, among others, my good old aunt and cousins, at the old homestead, where I always found a welcome reception. This was a pleasant and retired mountain valley, consisting of a beautiful farm and a small and convenient house, out-buildings, orchard, meadow, etc., encircled on the south, west and north with a curve of hills, consisting of farming lands and pasture, and their summits and bosoms partially clothed with a beautiful forest of pine and chestnut; while the scene opened to the southeast in a descending landscape to a beautiful vale of some miles in extent, filled with flourishing farms and dwellings, and watered by a winding stream; while far beyond stretched other hills and pine-clad mountains, and the spire of a church and a small town were seen nestling among the hills at two miles distance. This was the residence of my aunt Van Cott, and the place where I had spent some of the happiest seasons of my youth. My aunt had three children--an only son, and two daughters. These were now in the bloom of early youth, and were fast advancing to a state of maturity. Her husband had died at an early day, after an illness of seven years; and here lived the widow and orphans, surrounded with peace and plenty, blooming with health, and smiling with innocence and joy. Retired from the throng of busy, boisterous life, and strangers to most of its woes, ills and corruptions, the stranger who happened there was welcome; the hungry were fed, the naked were clothed, and, above all, the kindred found a hearty reception. In short, it was a spot, in all respects, adapted to retirement and contemplation, where the poet and the novelist would find a thousand things to please the imagination, and to swell their favorite volumes. In this visit to my native place, there was one family greatly missed by me. I felt keenly the disappointment at not seeing them--that of my old employer, Wm. S. Herrick. He had moved to the West, and his house was occupied by strangers. I now commenced my labors in good earnest. I addressed crowded audiences almost every day, and the people, who had known me from a child, seemed astonished--knowing that I had had but little opportunity of acquiring knowledge by study; and while many were interested in the truth, some began to be filled with envy, and with a lying, persecuting spirit. My father, mother, aunt Van Cott, and many others, believed the truth in part; but my brother Orson, a youth of nineteen years, received it with all his heart, and was baptized at that time, and has ever since spent his days in the ministry. It was during my labors in these parts, in the autumn of 1830, that a very singular and extraordinary sign was shown in the heavens, which I will here describe. I had been on a visit to a singular people called Shakers, at New Lebanon, about seven miles from my aunt Van Cott's, and was returning that distance, on foot, on a beautiful evening of September. The sky was without a cloud; the stars shone out beautifully, and all nature seemed reposing in quiet, as I pursued my solitary way, wrapt in deep meditations on the predictions of the holy prophets; the signs of the times; the approaching advent of the Messiah, to reign on the earth, and the important revelations of the Book of Mormon; my heart filled with gratitude to God that He had opened the eyes of my understanding to receive the truth, and with sorrow for the blindness of those who lightly rejected the same, when my attention was aroused by a sudden appearance of a brilliant light which shone around me, above the brightness of the sun. I cast my eyes upward to inquire from whence the light came, when I perceived a long chain of light extended in the heavens, very bright, and a deep fiery red. It at first stood stationary in a horizontal position; at length bending in the center, the two ends approached each other with a rapid movement, so as to form an exact square. In this position it again remained stationary for some tame, perhaps a minute, and then again the ends approached each other with the same rapidity, and again ceased to move, remaining stationary, for perhaps a minute, in the form of a compass; it then commenced a third movement in the same manner, and closed like the closing of a compass, the whole forming a straight line like a chain doubled. It again retained stationary for a minute, and then faded away. I fell upon my knees in the street, and thanked the Lord for so marvelous a sign of the coming of the Son of Man. Some persons may smile at this, and say that all these exact movements were by chance; but, for my part, I could as soon believe that the letters of the alphabet would be formed by chance, and be placed so as to spell my name, as to believe that these signs (known only to the wise) could be formed and shown forth by chance. Renewed in spirit and filled with joy I now pursued my way, and arrived at my aunt Van Cott's, not weary, but refreshed with a long walk, and deep communion with myself and God. Having lifted a warning voice to multitudes in all this region of country, I now took leave, and repaired again to the western part of New York, and to the body of the Church. On our arrival, we found that brother Joseph Smith, the translator of the Book of Mormon, had returned from Pennsylvania to his father's residence in Manchester, near Palmyra, and there I had the pleasure of seeing him for the first time. He received me with a hearty welcome, and with that frank and kind manner so universal with him in after years. On Sunday we held meeting at his house; the two large rooms were filled with attentive listeners, and he invited me to preach. I did so, and afterwards listened with interest to a discourse from his own mouth, filled with intelligence and wisdom. We repaired from the meeting to the water's edge, and, at his request, I baptized several persons. President Joseph Smith was in person tall and well built, strong and active, of a light complexion, light hair, blue eyes, very little beard, and of an expression peculiar to himself, on which the eye naturally rested with interest, and was never weary of beholding. His countenance was ever mild, affable, beaming with intelligence and benevolence; mingled with a look of interest and an unconscious smile, or cheerfulness, and entirely free from all restraint or affectation of gravity; and there was something connected with the serene and steady penetrating glance of his eye, as if he would penetrate the deepest abyss of the human heart, gaze into eternity, penetrate the heavens, and comprehend all worlds. He possessed a noble boldness and independence of character; his manner was easy and familiar; his rebuke terrible as the lion; his benevolence unbounded as the ocean; his intelligence universal, and his language abounding in original eloquence peculiar to himself--not polished--not studied--not smoothed and softened by education and refined by art; but flowing forth in its own native simplicity, and profusely abounding in variety of subject and manner. He interested and edified, while, at the same time, he amused and entertained his audience; and none listened to him that were ever weary with his discourse. I have even known him to retain a congregation of willing and anxious listeners for many hours together, in the midst of cold or sunshine, rain or wind, while they were laughing at one moment and weeping the next. Even his most bitter enemies were generally overcome, if he could once get their ears. I have known him when chained and surrounded with armed murderers and assassins who were heaping upon him every possible insult and abuse, rise up in the majesty of a son of God and rebuke them, in the name of Jesus Christ, till they quailed before him, dropped their weapons, and, on their knees, begged his pardon, and ceased their abuse. In short, in him the characters of a Daniel and a Cyrus were wonderfully blended. The gifts, wisdom and devotion of a Daniel were united with the boldness, courage, temperance, perseverance and generosity of a Cyrus. And had he been spared a martyr's fate till mature manhood and age, he was certainly endued with powers and ability to have revolutionized the world in many respects, and to have transmitted to posterity a name associated with more brilliant and glorious acts than has yet fallen to the lot of mortal. As it is, his works will live to endless ages, and unnumbered millions yet unborn will mention his name with honor, as a noble instrument in the hands of God, who, during his short and youthful career, laid the foundation of that kingdom spoken of by Daniel, the prophet, which should break in pieces all other kingdoms and stand forever. But I will not forestall the reader. I have yet to speak of him in my history, under many and varying circumstances, in which I have necessarily been associated with him, up to the latest year of his life. CHAPTER VII. ------------------------ Mission to the Western States:--Visit to the Indians:--Wonderful Success in Kirtland, Ohio:--Journey Westward:--Great Excitement and Anxiety to Hear the Fulness of the Gospel:--Imprisonment:--Mock Trial:-- Escape:--Preaching:--Success:--Visit the Wyandots:-- Journey Resumed:--Great Hardships:--Arrival on the Frontiers of Missouri. It was now October, 1830. A revelation had been given through the mouth of this Prophet, Seer and Translator, in which Elders Oliver Cowdery, Peter Whitmer, Ziba Peterson and myself were appointed to go into the wilderness, through the western States, and to the Indian territory. Making arrangements for my wife in the family of the Whitmers, we took leave of our friends and the church late in October, and started on foot. After travelling for some days we called on an Indian nation at or near Buffalo; and spent part of a day with them, instructing them in the knowledge of the record of their forefathers. We were kindly received, and much interest was manifested by them on hearing this news. We made a present of two copies of the Book of Mormon to certain of them who could read, and repaired to Buffalo. Thence we continued our journey, for about two hundred miles, and at length called on Mr. Rigdon, my former friend and instructor, in the Reformed Baptists Society. He received us cordially and entertained us with hospitality. We soon presented him with a Book of Mormon, and related to him the history of the same. He was much interested, and promised a thorough perusal of the book. We tarried in this region for some time, and devoted our time to the ministry, and visiting from house to house. At length Mr. Rigdon and many others became convinced that they had no authority to minister in the ordinances of God; and that they had not been legally baptized and ordained. They, therefore, came forward and were baptized by us, and received the gift of the Holy Ghost by laying on of hands, and prayer in the name of Jesus Christ. The news of our coming was soon noised abroad, and the news of the discovery of the Book of Mormon and the marvelous events connected with it. The interest and excitement now became general in Kirtland, and in all the region round about. The people thronged us night and day, insomuch that we had no time for rest and retirement. Meetings were convened in different neighborhoods, and multitudes came together soliciting our attendance; while thousands flocked about us daily; some to be taught, some for curiosity, some to obey the gospel, and some to dispute or resist it. In two or three weeks from arrival in the neighborhood with the news, we had baptized one hundred and twenty-seven souls, and this number soon increased to one thousand. The disciples were filled with joy and gladness; while rage and lying was abundantly manifested by gainsayers; faith was strong, joy was great, and persecution heavy. We proceeded to ordain Sidney Rigdon, Isaac Morley, John Murdock, Lyman Wight, Edward Partridge and many others to the ministry; and, leaving them to take care of the churches and to minister the gospel, we took leave of the saints and continued our journey. Fifty miles west of Kirtland, we had occasion to pass through the neighborhood where I first settled in the wilderness, after my marriage. We found the people all excited with the news of the great work we had been the humble instruments of doing in Kirtland and vicinity. Some wished to learn and obey the fullness of the gospel--were ready to entertain us and hear us preach. Others were filled with envy, rage and lying. We had stopped for the night at the house of Simeon Carter, by whom we were kindly received, and were in the act of reading to him and explaining the Book of Mormon, when there came a knock at the door, and an officer entered with a warrant from a magistrate by the name of Byington, to arrest me on a very frivolous charge. I dropped the Book of Mormon in Carter's house, and went with him some two miles, in a dark, muddy road; one of the brethren accompanied me. We arrived at the place of trial late in the evening; found false witnesses in attendance, and a Judge who boasted of his intention to thrust us into prison, for the purpose of testing the powers of our apostleship, as he called it; although I was only an Elder in the Church. The Judge boasting thus, and the witnesses being entirely false in their testimony, concluded to make no defense, but to treat the whole matter with contempt. I was soon ordered to prison, or to pay a sum of money which I had not in the world. It was now a late hour, and I was still retained in court, tantalized, abused and urged to settle the matter, to all of which I made no reply for some time. This greatly exhausted their patience. It was near midnight. I now called on brother Petersen to sing a hymn in the court. We sung, "O how happy are they." This exasperated them still more, and they pressed us greatly to settle the business, by paying the money. I then observed as follows: "May it please the court, I have one proposal to make for a final settlement of the things that seem to trouble you. It is this: if the witnesses who have given testimony in the case will repent of their false swearing, and the magistrate of his unjust and wicked judgment and of his persecution, blackguardism and abuse, and all kneel down together, we will pray for you, that God might forgive you in these matters." "My big bull dog pray for me," says that Judge. "The devil help us," exclaimed another. They now urged me for some time to pay the money; but got no further answer. The court adjourned, and I was conducted to a public house over the way, and locked in till morning; the prison being some miles distant. In the morning the officer appeared and took me to breakfast; this over, we sat waiting in the inn for all things to be ready to conduct me to prison. In the meantime my fellow travellers came past on their journey, and called to see me. I told them in an undertone to pursue their journey and leave me to manage my own affairs, promising to overtake them soon. They did so. After sitting awhile by the fire in charge of the officer, I requested to step out. I walked out into the public square accompanied by him. Said I, "Mr. Peabody, are you good at a race?" "No," said he, "but my big bull dog is, and he has been trained to assist me in my office these several years; he will take any man down at my bidding. Well, Mr. Peabody, you compelled me to go a mile, I have gone with you two miles. You have given me an opportunity to preach, sing, and have also entertained me with lodging and breakfast. I must now go on my journey; if you are good at a race you can accompany me. I thank you for all your kindness--good day, sir." I then started on my journey, while he stood amazed and not able to step one foot before the other. Seeing this, I halted, turned to him and again invited him to a race. He still stood amazed. I then renewed my exertions, and soon increased my speed to something like that of a deer. He did not awake from his astonishment sufficiently to start in pursuit till I had gained, perhaps, two hundred yards. I had already leaped a fence, and was making my way through a field to the forest on the right of the road. He now came hallowing after me, and shouting to his dog to seize me. The dog, being one of the largest I ever saw, came close on my footsteps with all his fury; the officer behind still in pursuit, clapping his hands and hallooing, "stu-boy, stu-boy--take him--watch--lay hold of him, I say--down with him," and pointing his finger in the direction I was running. The dog was fast overtaking me, and in the act of leaping upon me, when, quick as lightning, the thought struck me, to assist the officer, in sending the dog with all fury to the forest a little distance before me. I pointed my finger in that direction, clapped my hands, and shouted in imitation of the officer. The dog hastened past me with redoubled speed towards the forest; being urged by the officer and myself, and both of us running in the same direction. Gaining the forest, I soon lost sight of the officer and dog, and have not seen them since. I took a back course, crossed the road, took round into the wilderness, on the left, and made the road again in time to cross a bridge over Vermilion River, where I was hailed by half a dozen men, who had been anxiously waiting our arrival to that part of the country, and who urged me very earnestly to stop and preach. I told them that I could not then do it, for an officer was on my track. I passed on six miles further, through mud and rain, and overtook the brethren, and preached the same evening to a crowded audience, among whom we were well entertained. The Book of Mormon, which I dropped at the house of Simeon Carter, when taken by the officer, was by these circumstances left with him. He read it with attention. It wrought deeply upon his mind, and he went fifty miles to the church we had left in Kirtland, and was there baptized and ordained an Elder. He then returned to his home and commenced to preach and baptize. A church of about sixty members was soon organized in the place where I had played such a trick of deception on the dog. We now pursued our journey for some days, and at length arrived in Sandusky, in the western part of Ohio. Here resided a tribe, or nation of Indians, called Wyandots, on whom we called, and with whom we spent several days. We were well received, and had an opportunity of laying before them the record of their forefathers, which we did. They rejoiced in the tidings, bid us God speed, and desired us to write to them in relation to our success among the tribes further west, who had already removed to the Indian territory, where these expected soon to go. Taking an affectionate leave of this people, we continued our journey to Cincinnati. In this city we spent several days, and preached to many of the people, but without much success. About the 20th of December we took passage on a steamer for St. Louis. In a few days we arrived at the mouth of the Ohio, and finding the river blocked with ice, the boat did not proceed further. We therefore landed and pursued our journey on foot for two hundred miles, to the neighborhood of St. Louis. We halted for a few days in Illinois, about twenty miles from St. Louis, on account of a dreadful storm of rain and snow, which lasted for a week or more, during which the snow fell in some places near three feet deep. Although in the midst of strangers, we were kindly entertained, found many friends, and preached to large congregations in several neighborhoods. In the beginning of 1831 we renewed our journey; and, passing through St. Louis and St. Charles, we travelled on foot for three hundred miles through vast prairies and through trackless wilds of snow--no beaten road; houses few and far between; and the bleak northwest wind always blowing in our faces with a keenness which would almost take the skin off the face. We travelled for whole days, from morning till night, without a house or fire, wading in snow to the knees at every step, and the cold so intense that the snow did not melt on the south side of the houses, even in the mid-day sun, for nearly six weeks. We carried on our backs our changes of clothing, several books, and corn bread and raw pork. We often ate our frozen bread and pork by the way, when the bread would be so frozen that we could not bite or penetrate any part of it but the outside crust. After much fatigue and some suffering we all arrived in Independence, in the county of Jackson, on the extreme western frontiers of Missouri, and of the United States. This was about fifteen hundred miles from where we started, and we had performed most of the journey on foot, through a wilderness country, in the worst season of the year, occupying about four months, during which we had preached the gospel to tens of thousands of Gentiles and two nations of Indians; baptizing, confirming and organizing many hundreds of people into churches of Latter-day Saints. This was the first mission performed by the Elders of the Church in any of the States west of New York, and we were the first members of the same which were ever on this frontier. Chapter VIII. ------------------------ Visit the Delawares of Kansas:--Interview with the Chief and Council:--Speech and Reply:--Great Excitement:--Opposition from Missionaries:--Compelled to Leave the Indian Country:--Ministry in Jackson County:--Council in Independence:--Return Eastward:--Disguise:--Hospitality of a Family of the Saints:--Dialogue:--Sickness:--Reunion with President Joseph Smith:--Mission to the Shakers:--Ministry Among the Churches:--False Spirits:--Inquire of the Lord:--Mode of Receiving Revelations. Two of our number now commenced work as tailors in the village of Independence, while the others crossed the frontier line and commenced a mission among the Lamanites, or Indians. Passing through the tribe of Shawnees we tarried one night with them, and the next day crossed the Kansas river and entered among the Delawares. We immediately inquired for the residence of the principal Chief, and were soon introduced to an aged and venerable looking man, who had long stood at the head of the Delawares, and been looked up to as the Great Grandfather, or Sachem of ten nations or tribes. He was seated on a sofa of furs, skins and blankets, before a fire in the centre of his lodge; which was a comfortable cabin, consisting of two large rooms. His wives were neatly dressed, partly in calicoes and partly in skins; and wore a vast amount of silver ornaments. As we entered his cabin he took us by the hand with a hearty welcome, and then motioned us to be seated on a pleasant seat of blankets, or robes. His wives, at his bidding, set before us a tin pan full of beans and corn boiled tip together, which proved to be good eating; although three of us made use alternately of the same wooden spoon. There was an interpreter present and through him we commenced to make known our errand, and to tell him of the Book of Mormon. We asked him to call the council his nation together and give us a hearing in full. He promised to consider on it till next day, in the meantime recommending us to a certain Mr. Pool for entertainment; this was their blacksmith, employed by government. The man entertained us kindly and comfortably. Next morning we again called on Mr. Anderson, the old chief, and explained to him something of the Book. He was at first unwilling to call his council; made several excuses, and finally refused; as he had ever been opposed to the introduction of missionaries among his tribe. We continued the conversation a little longer, till he at last began to understand the nature of the Book. He then changed his mind; became suddenly interested, and requested us to proceed no further with our conversation till he could call a council. He despatched a messenger, and in about an hour had some forty men collected around us in his lodge, who, after shaking us by the hand, were seated in silence; and in a grave and dignified manner awaited the announcement of what we had to offer. The chief then requested us to proceed; or rather, begin where we began before, and to complete our communication. Elder Cowdery then commenced as follows: "Aged Chief and Venerable Council of the Delaware nation; we are glad of this opportunity to address you as our red brethren and friends. We have travelled a long distance from towards the rising sun to bring you glad news; we have travelled the wilderness, crossed the deep and wide rivers, and waded in the deep snows, and in the face of the storms of winter, to communicate to you great knowledge which has lately come to our ears and hearts; and which will do the red man good as well as the pale face. "Once the red men were many; they occupied the country from sea to sea--from the rising to the setting sun; the whole land was theirs; the Great Spirit gave it to them, and no pale faces dwelt among them. But now they are few in numbers; their possessions are small, and the pale faces are many. "Thousands of moons ago, when the red men's forefathers dwelt in peace and possessed this whole land, the Great Spirit talked with them, and revealed His law and His will, and much knowledge to their wise men and prophets. This they wrote in a Book; together with their history, and the things which should befall their children in the latter days. "This Book was written on plates of gold, and handed down from father to son for many ages and generations. It was then that the people prospered, and were strong and mighty; they cultivated the earth; built buildings and cities, and abounded in all good things, as the pale faces now do. "But they became wicked; they killed one another and shed much blood; they killed their prophets and wise men, and sought to destroy the Book. The Great Spirit became angry, and would speak to them no more; they had no more good and wise dreams; no more visions; no more angels sent among them by the Great Spirit; and the Lord commanded Mormon and Moroni, their last wise men and prophets, to hide the Book in the earth, that it might be preserved in safety, and be found and made known in the latter day to the pale faces who should possess the land; that they might again make it known to the red man; in order to restore them to the knowledge of the will of the Great Spirit and to His favor. And if the red man would then receive this Book and learn the things written in it, and do according thereunto, they should cease to fight and kill one another; should become one people; cultivate the earth in peace, in common with the pale faces, who were willing to believe and obey the same Book, and be good men and live in peace. "Then should the red men become great, and have plenty to eat and good clothes to wear, and should be in favor with the Great Spirit and be his children, while he would be their Great Father, and talk with them, and raise up prophets and wise and good men amongst them again, who should teach them many things. "This Book, which contained these things, was hid in the earth by Moroni, in a hill called by him, Cumorah, which hill is now in the State of New York, near the village of Palmyra, in Ontario County. "In that neighborhood there lived a young man named Joseph Smith, who prayed to the Great Spirit much, in order that he might know the truth; and the Great Spirit sent an angel to him, and told him where this Book was hid by Moroni; and commanded him to go and get it. He accordingly went to the place, and dug in the earth, and found the Book written on golden plates. "But it was written in the language of the forefathers of the red man; therefore this young man, being a pale face, could not understand it; but the angel told him and showed him, and gave him knowledge of the language, and how to interpret the Book. So he interpreted it into the language of the pale faces, and wrote it on paper, and caused it to be printed, and published thousands of copies of among them; and then sent us to the red men to bring some copies of it to them, and to tell them this news. So we have now come from him, and here is a copy of the Book, which we now present to our red friend, the chief of the Delawares, and which we hope he will cause to be read and known among his tribe; it will do them good." We then presented him with a Book of Mormon. There was a pause in the council, and some conversation in their own tongue, after which the chief made the following reply: "We feel truly thankful to our white friends who have come so far, and been at such pains to tell us good news, and especially this new news concerning the Book of our forefathers; it makes us glad in here"--placing his hand on his heart. "It is now winter, we are new settlers in this place; the snow is deep, our cattle and horses are dying, our wigwams are poor; we have much to do in the spring--to build houses, and fence and make farms; but we will build a council house, and meet together, and you shall read to us and teach us more concerning the Book of our fathers and the will of the Great Spirit." We again lodged at Mr. Pool's, told him of the Book, had a very pleasant interview with him, and he became a believer and advocate for the Book, and served as an interpreter. We continued for several days to instruct the old chief and many of his tribe. The interest became more and more intense on their part, from day to day, until at length nearly the whole tribe began to feel a spirit of inquiry and excitement on the subject. We found several among them who could read, and to them we gave copies of the Book, explaining to them that it was the Book of their forefathers. Some began to rejoice exceedingly, and took great pains to tell the news to others, in their own language. The excitement now reached the frontier settlements in Missouri, and stirred up the jealousy and envy of the Indian agents and sectarian missionaries to that degree that we were soon ordered out of the Indian country as disturbers of the peace; and even threatened with the military in case of non-compliance. We accordingly departed from the Indian country, and came over the line, and commenced laboring in Jackson County, Missouri, among the whites. We were well received, and listened to by many; and some were baptized and added to the Church. Thus ended our first Indian Mission, in which we had preached the gospel in its fullness, and distributed the record of their forefathers among three tribes, viz: the Catteraugus Indians, near Buffalo, N. Y., the Wyandots of Ohio, and the Delawares west of Missouri. We trust that at some future day, when the servants of God go forth in power to the remnant of Joseph, some precious seed will be found growing in their hearts, which was sown by us in that early day. It was now the 14th of February, 1831. The cold north wind which had blown for several weeks, accompanied with very severe weather, had begun to give place to a milder breeze from the south; and the deep snows were fast settling down, with every prospect of returning spring. Elders Cowdery, Whitmer, Peterson, myself, and F. G. Williams, who accompanied us from Kirtland, now assembled in Independence, Jackson County, Missouri, and came to the conclusion that one of our number had better return to the church in Ohio, and perhaps to headquarters in New York, in order to communicate with the Presidency, report ourselves, pay a visit to the numerous churches we had organized on our outward journey, and also to procure more books. For this laborious enterprise I was selected by the voice of my four brethren. I accordingly took leave of them, and of our friends in that country, and started on foot. In nine days I arrived at St. Louis, distance three hundred miles. It was now the latter part of February; the snow had disappeared, the rivers were breaking up, and the whole country inundated as it were with mud and water. I spent a few days with a friend in the country, at the same place we had tarried on the way out; and then took a steamer in St. Louis bound for Cincinnati, where I landed in safety after a passage of one week. From Cincinnati I travelled on foot to Strongville, Ohio, forty miles from Kirtland. This last walk consisted of some two hundred and fifty miles, over very bad, muddy road; and for some days I had found myself much fatigued, and quite out of health. Hearing of some brethren in Strongville, I determined to inquire them out, and try their hospitality to a sick and weary stranger without making myself known. I accordingly approached the house of an old gentleman by the name of Coltrin, about sundown, and inquired if they could entertain a weary stranger who had no money. The old gentleman cast his eyes upon me, and beheld a weary, weather-beaten traveller; soiled with the toil of a long journey; besmeared with mud, eyes inflamed with pain, long heard, and a visage lengthened by sickness and extreme fatigue. After a moment's hesitation he bade me welcome, and invited me into his house. Several ladies were at tea. I addressed them as a stranger who had come to partake of their hospitality for the night. They received me with a smile of welcome, and immediately insisted on my sitting down to tea, during which something like the following conversation took place: "Stranger, where are you from? You certainly look weary; you must have travelled a long distance!" "Yes; I am from beyond the frontiers of Missouri; a distance of twelve hundred miles." "Ah, indeed! Did you hear anything of the four great prophets out that way?" "Prophets! What prophets?" "Why, four men--strange men--who came through this country and preached, and baptized hundreds of people; and, after ordaining Elders and organizing churches, they continued on westward, as we suppose, to the frontiers on a mission to the Indians; and we have never heard from them since. But the great work commenced by them still rolls on. It commenced last fall in Kirtland, and has spread for a hundred miles around; thousands have embraced it, and among others ourselves and many in this neighborhood." "But what did they preach? And why do you call them prophets?" "Why they opened the Scriptures in a wonderful manner; showed the people plainly of many things to come; opened the doctrine of Christ, as we never understood it before; and, among other things, they introduced a very extraordinary Book, which, they said, was an ancient record of the forefathers of the Indian tribes." "How were they dressed, and in what style did they travel?" "They were dressed plainly and comely, very neat in their persons, and each one wore a hat of a drab color, low round crown and broad brim, after the manner of the Shakers, so it is said; for we had not the privilege of seeing them ourselves. "However, these fashioned hats were not a peculiarity of this people; but were given to each of them by the Shakers, at the time they passed through this country; so they wore them. As to their style of travelling, they sometimes go on foot, sometimes in a carriage, and sometimes, perhaps, by water; but they provide themselves with neither purse nor scrip for their journey, neither shoes nor two coats apiece." "Well, from your description of these four men I think I have seen them on the frontiers of Missouri. They had commenced a mission in the Indian territory; but were compelled by the United States agents, influenced, no doubt, by missionaries, to depart from the Indian country, although well received by the Indians themselves." "You saw them, then?" "I did." "Were they well?" "I believe they were all in good health and spirits." "Will they return soon? O, who would not give the world to see them!" "Well, I am one of them, and the others you may, perhaps, see." "You one of them! God bless you. What is your name?" "My name is Parley P. Pratt, one of the four men you have described, but not much of a prophet; and as to a sight of me in my present plight, I think it would not be worth half a world." The rest of the conversation I cannot write, for all spoke, all laughed, and all rejoiced at once. The next morning I found myself unable to rise from my bed, being severely attacked with the measles. I came near dying, and was confined for one or two weeks among them, being scarcely able to raise my head. I was watched over night and day, and had all the care that a man could have in his father's house. As I recovered in part, being still very weak, I was provided with a horse, on which I arrived at Kirtland. Hundreds of the saints now crowded around to welcome me, and to inquire after my brethren whom I had left in Missouri. Here also I again met President Joseph Smith, who had, during our absence, come up from the State of New York. I found the churches in Ohio had increased to more than a thousand members, and those in New York to several hundred. I also heard from my wife, from whom I had been absent about six months. The news was that the whole Church in the State of New York, including herself (for she had joined during my absence), was about to remove to Ohio in the opening spring. I, therefore, was advised to proceed no farther eastward, but to await their arrival. After visiting the saints a few days, I commenced to labor with my hands; but the Lord would not suffer me to continue long in this occupation. Some time in March, I was commanded of the Lord, in connection with S. Rigdon and L. Copley, to visit a people called the Shakers;* and preach the gospel unto them. [Footnote] *See Book of Doctrine and Covenants, section 65. We fulfilled this mission, as we were commanded, in a settlement of this strange people, near Cleveland, Ohio; but they utterly refused to hear or obey the gospel. After this I paid a visit to the churches round about Kirtland. As I went forth among the different branches, some very strange spiritual operations were manifested, which were disgusting, rather than edifying. Some persons would seem to swoon away, and make unseemly gestures, and be drawn or disfigured in their countenances. Others would fall into ecstacies, and be drawn into contortions, cramp, fits, etc. Others would seem to have visions and revelations, which were not edifying, and which were not congenial to the doctrine and spirit of the gospel. In short, a false and lying spirit seemed to be creeping into the Church. All these things were new and strange to me, and had originated in the Church during our absence, and previous to the arrival of President Joseph Smith from New York. Feeling our weakness and inexperience, and lest we should err in judgment concerning these spiritual phenomena, myself, John Murdock, and several other Elders, went to Joseph Smith, and asked him to inquire of the Lord concerning these spirits or manifestations. After we had joined in prayer in his translating room, he dictated in our presence the following revelation:--(Each sentence was uttered slowly and very distinctly, and with a pause between each, sufficiently long for it to be recorded, by an ordinary writer, in long hand. This was the manner in which all his written revelations were dictated and written. There was never any hesitation, reviewing, or reading back, in order to keep the run of the subject; neither did any of these communications undergo revisions, interlinings, or corrections. As he dictated them so they stood, so far as I have witnessed; and I was present to witness the dictation of several communications of several pages each. This inquiry was made and the answer given in May, 1831.) CHAPTER IX. ------------------------ Revelation on False Spirits:--Ministry Among the Churches:--Remarkable Miracle of Healing:--Arrival of Emigrant Saints from New York:--Severe Disappointment. "Hearken, O ye Elders of my Church, and give ear, to the voice of the living God; attend to the words of wisdom which shall be given unto you, according as ye have asked and are agreed, as touching the Church, and the spirits which have gone abroad in the earth. Behold, verily I say unto you, that there are many spirits which are false spirits, which have gone forth in the earth, deceiving the world; and also Satan hath sought to deceive you, that he might overthrow you. "Behold, I, the Lord, have looked upon you, and have seen abominations in the Church that possess my name; but blessed are they who are faithful and endure, whether in life or in death; for they shall inherit eternal life. But woe unto them that are deceivers and hypocrites, for, thus saith the Lord, I will bring them to judgment. "Behold, I say unto you, there are hypocrites among you, who have deceived some, which has given the adversary power; but, behold, such shall be reclaimed; but the hypocrites shall be detected and cut off, either in life or in death, even as I will; and woe unto them who are cut off from my Church, for the same are overcome of the world; wherefore, let every man beware, lest he do that which is not in truth and righteousness before me. "And now come, saith the Lord, by the Spirit, unto the Elders of His Church, and let us reason together, that ye may understand: Let us reason--even as a man reasoneth--one with another, face to face; now, when a man reasoneth, he is understood of man, because he reasoneth as a man; even so will I, the Lord, reason with you, that you may understand: wherefore, I, the Lord, asketh you this question, unto what were ye ordained? To preach my gospel by the Spirit, even the Comforter which was sent forth to teach the truth; and then received ye spirits which ye could not understand, and received them to be of God, and in this are ye justified? Behold, ye shall answer this question yourselves; nevertheless, I will be merciful unto you; he that is weak among you, hereafter, shall be made strong. "Verily, I say unto you, he that is ordained of me and sent forth to preach the word of truth by the Comforter, in the spirit of truth, doth he preach it by the spirit of truth, or some other way? And if it be by some other way, it be not of God. And, again, he that receiveth the word of truth, doth he receive it by the spirit of truth, or some other way? If it be some other way, it be not of God; therefore, why is it that ye cannot understand, and know that he that receiveth the word by the spirit of truth, receiveth it as it is preached by the spirit of truth? "Wherefore, he that preacheth and he that receiveth, understandeth one another, and both are edified and rejoice together; and that which doth not edify, is not of God, and is darkness; that which is of God is light, and he that receiveth light and continueth in God, receiveth more light; and that light groweth brighter and brighter until the perfect day. And, again, verily I say unto you, and I say it that you may know the truth, that you may chase darkness from among you; for he that is ordained of God and sent forth, the same is appointed to be the greatest, notwithstanding he is least, and the servant of all; wherefore, he is possessor of all things, for all things are subject unto him, both in Heaven and on the earth; the life and the light, the spirit and the power sent forth by the will of the Father through Jesus Christ, His Son; but no man is possessor of all things, except he be purified and cleansed from all sin; and if ye are purified and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus, and it shall be done; but, know this, it shall be given you what you shall ask, and as ye are appointed to the head, the spirits shall be subject unto you. "Wherefore, it shall come to pass, that if you behold a spirit manifested that you cannot understand, and you receive not that spirit, ye shall ask of the Father in the name of Jesus, and if he give not unto you that spirit, that you may know that it is not of God; and it shall be given unto you power over that spirit, and you shall proclaim against that spirit with a loud voice, that it is not of God; not with railing accusation, that ye be not overcome; neither with boasting, nor rejoicing, lest you be seized therewith; he that receiveth of God, let him account it of God, and let him rejoice that he is accounted of God worthy to receive, and by giving heed and doing these things which ye have received, and which ye shall hereafter receive, and the kingdom is given you of the Father, and power to overcome all things which is not ordained of Him; and, behold, verily I say unto you, blessed are you who are now hearing these words of mine from the mouth of my servant, for your sins are forgiven you. "Let my servant, Joseph Wakefield, in whom I am pleased, and my servant, Parley P. Pratt, go forth among the churches and strengthen them by the word of exhortation; and also my servant, John Corrill, or as many of my servants as are ordained unto this office, and let them labor in the vineyard; and let no man hinder them of doing that which I have appointed unto them; wherefore, in this thing, my servant, Edward Partridge, is not justified; nevertheless, let him repent and he shall be forgiven. Behold, ye are little children, and ye cannot bear all things now; ye must grow in grace and in the knowledge of the truth. Fear not, little children, for you are mine, and I have overcome the world, and you are of them that my Father hath given me; and none of them that my Father hath given me shall be lost; and the Father and I are one. I am in the Father and the Father in me; and, inasmuch as ye have received me, ye are in me and I in you; wherefore, I am in your midst, and I am the good Shepherd (and the stone of Israel; he that buildeth upon this rock shall never fall), and the day cometh that you shall hear my voice and see me, and know that I am. Watch, therefore, that ye may be ready; even so. Amen." In obedience to the foregoing, Joseph Wakefield and myself visited the several branches of the Church, rebuking the wrong spirits which had crept in among them, setting in order things that were wanting; ordaining Elders and other officers; baptizing such as believed and repented of their sins; administering the gift of the Holy Ghost by the laying on of hands, in the name of Jesus Christ; laying hands on little children and blessing them; praying for the sick, and comforting the afflicted, etc. On some occasions we assembled fifty or sixty little children in one circle, in the midst of the assembly of the saints, and laid our hands upon them all, and prayed for them, and blessed them in the name of Jesus. Thus my time passed sweetly and swiftly away for some weeks. I was sometimes in the society of President Smith, in Kirtland, and of the saints in that place, and sometimes in the branches abroad. About this time a young lady, by the name of Chloe Smith, being a member of the Church, was lying very low with a lingering fever, with a family who occupied one of the houses on the farm of Isaac Morley, in Kirtland. Many of the Church had visited and prayed with her, but all to no effect; she seemed at the point of death, but would not consent to have a physician. This greatly enraged her relatives, who had cast her out because she belonged to the Church, and who, together with many of the people of the neighborhood, were greatly stirred up to anger, saying, "these wicked deceivers will let her lie and die without a physician, because of their superstitions; and if they do, we will prosecute them for so doing." Now these were daily watching for her last breath, with many threats. Under these circumstances, President Smith and myself, with several other Elders called to see her. She was so low that no one had been allowed for some days previous to speak above a whisper, and even the door of the log dwelling was muffled with cloths to prevent a noise. We kneeled down and prayed vocally all around, each in turn; after which President Smith arose, went to the bedside, took her by the hand, and said unto her with a loud voice, "in the name of Jesus Christ arise and walk!" She immediately arose, was dressed by a woman in attendance, when she walked to a chair before the fire, and was seated and joined in singing a hymn. The house was thronged with people in a few moments, and the young lady arose and shook hands with each as they came in; and from that minute she was perfectly restored to health. Some time in May, 1831, the Church arrived with their families from the State of New York, to settle in Kirtland; but, to my inexpressible disappointment, my wife had not come with them, but had gone to spend the summer in the East with her friends. It was now too late to go to her, as the time was near when I was in duty bound to return to my fellow laborers in Missouri. To be so long absent from her, and then undertake a second journey without seeing her, was a severe trial, but God gave me grace to overcome my feelings, for his sake and the gospel's. CHAPTER X. ------------------------ Conference at Kirtland:--Revelation of the High Priesthood:--Ordinations to the Same:--Appointment of Missions through the Western States:--Return Westward, Accompanied by my Brother Orson:--Our Success by the Way:--Arrival at the Frontiers:--Sickness:--Remarkable Conversion of Newel Knight:--A Dream. On the sixth of June, 1831, a general conference was convened at Kirtland, consisting of all the Elders, far and near, who could be got together. In this conference much instruction was given by President Smith, who spake in great power, as he was moved by the Holy Ghost; and the spirit of power and of testimony rested down upon the Elders in a marvelous manner. Here also were some strange manifestations of false spirits, which were immediately rebuked. Several were then selected by revelation, through President Smith, and ordained to the High Priesthood after the order of the Son of God, which is after the order of Melchizedek. This was the first occasion in which this priesthood had been revealed and conferred upon the Elders in this dispensation, although the office of an Elder is the same in a certain degree, but not in the fullness. On this occasion I was ordained to this holy ordinance and calling by President Smith. After these things, and the business of the conference was over, myself and Orson Pratt were appointed by revelation to perform a mission together, through the Western States, and to meet the brethren I had left in Jackson County, Missouri; and many others also who were sent in a similar manner, two and two through the Western States, and who were all appointed to meet in Jackson County, Missouri, and hold the next conference.* [Footnote] *See revelation, Book of Doctrine and Covenants, Section 66. Soon after the conference my brother and myself commenced our journey without any means to bear our expenses. We travelled through the States of Ohio, Indiana, Illinois and Missouri, in the midst of the heat of summer on foot, and faithfully preached the gospel in many parts of all these States. We suffered the hardships incident to a new and, in many places, unsettled country, such as hunger, thirst, fatigue, etc. We arrived in upper Missouri in September, having baptized many people and organized branches of the Church in several parts of Ohio, Illinois and Indiana. On our arrival we found a considerable settlement of the brethren from Ohio, who had immigrated during the summer and taken up their residence in Jackson County. President Smith, and many of the Elders, had been there and held a conference, and, having organized a Stake of Zion, pointed out and consecrated certain grounds for a city and temple, they had again returned to the East. With them, the brethren whom I had left there the previous winter, had also returned. I felt somewhat disappointed in not meeting with the brethren; but was consoled with the reflection that I had been diligent in preaching the gospel on my journey, while others had hurried through the country, perhaps, without tarrying to do much good. I was now taken sick with the fever and ague, owing to the exposures of the climate through which we had travelled. I suffered extremely for several months; being brought very low with fever, and with other afflictions. I tarried mostly with a branch of the Church commonly called the Colesville branch. They had removed from Colesville, in the State of New York, and settled on the borders of a fertile prairie, about twelve miles west of the village of Independence, and near the boundaries which divide the State of Missouri from the Indian Territory. They consisted of about sixty souls, and were under the presidency of a faithful and zealous Elder by the name of Newel Knight--an account of whose miraculous conversion we here record, as extracted from the life of Joseph Smith, published in the _Millennial Star_, Vol. 4, p. 116: "During this month of April, I (Joseph Smith) went on a visit to the residence of Mr. Joseph Knight, of Colesville, Broom County, N.Y., with whom and his family I had been previously acquainted, and whose name I have above mentioned as having been so kind and thoughtful towards us while translating the Book of Mormon. Mr. Knight and his family were Universalists; but were willing to reason with me upon my religious views, and were, as usual, friendly and hospitable. We held several meetings in the neighborhood; we had many friends and some enemies. Our meetings were well attended, and many began to pray fervently to Almighty God that He would give them wisdom to understand the truth. Among those who attended our meetings regularly was Newel Knight, son of Joseph Knight. He and I had many serious conversations on the important subject of man's eternal salvation. We were in the habit of praying much at our meetings, and Newel had said that he would try and take up his cross and pray vocally during meeting; but when we again met together he rather excused himself. I tried to prevail upon him, making use of the figure, supposing that he should get into a mud hole would he not try to help himself out? And that we were willing now to help him out of the mud hole. He replied, 'that provided he had got into a mud hole through carelessness, he would rather wait and get out himself than have others to help him, and so he would wait until he should get into the woods by himself and there he would pray.' Accordingly he deferred praying until next morning, when he retired into the woods, where, according to his own account afterwards, he made several attempts to pray, but could scarcely do so--feeling that he had not done his duty, but that he should have prayed in the presence of others. He began to feel uneasy, and continued to feel worse both in mind and body until, upon reaching his own house, his appearance was such as to alarm his wife very much. He requested her to go and bring me to him. I went and found him suffering very much in his mind, and his body acted upon in a very strange manner. His visage and limbs distorted and twisted in every shape and appearance possible to imagine; and finally, he was caught up off the floor of the apartment and tossed about most fearfully. His situation was soon made known to his neighbors and relatives, and in a short time as many as eight or nine grown persons had got together to witness the scene. After he had thus suffered for a time, I succeeded in getting hold of him by the hand, when almost immediately he spoke to me, and with very great earnestness requested of me that I should cast the devil out of him; saying, 'that he knew that he was in him, and that he also knew that I could cast him out.' I replied, 'if you know that I can it shall be done,' and then, almost unconsciously, I rebuked the devil, and commanded him in the name of Jesus Christ to depart from him' when immediately Newel spoke out and said, 'that he saw the devil leave him and vanish from his sight.'* [Footnote] *This was the first miracle which was done in this Church, or by any member of it, and it was not done by man nor the power of man, but it was done by God, and by the power of godliness; therefore, let the honor and the praise, the dominion and the glory, be ascribed to the Father, Son and Holy Spirit, for ever and ever. Amen. "The scene was now entirely changed; for as soon as the devil had departed from our friend his countenance became natural; his distortions of body ceased; and almost immediately the Spirit of the Lord descended upon him, and the visions of eternity were opened to his view. He afterwards related his experience as follows: "'I now began to feel a most pleasing sensation resting upon me, and immediately the visions of Heaven were opened to my view. I felt myself attracted upward, and remained for some time enrapt in contemplation, insomuch that I knew not what was going on in the room. By-and-by I felt some weight pressing upon my shoulder and the side of my head, which served to recall me to a sense of my situation, and I found that the Spirit of the Lord had actually caught me up off the floor, and that my shoulder and head were pressing against the beams.' "All this was witnessed by many, to their great astonishment and satisfaction, when they saw the devil thus cast out and the power of God and His Holy Spirit thus made manifest. So soon as consciousness returned, his bodily weakness was such that we were obliged to lay him upon his bed and wait upon him for some time. As may be expected, such a scene as this contributed much to make believers of those who witnessed it; and, finally, the greater part of them became members of the Church." This Colesville branch was among the first organized by Joseph Smith, and constituted the first settlers of the members of the Church in Missouri. They had arrived late in the summer, and cut some hay for their cattle, sowed a little grain, and prepared some ground for cultivation, and were engaged during the fall and winter in building log cabins, etc. The winter was cold, and for some time about ten families lived in one log cabin, which was open and unfinished, while the frozen ground served for a floor. Our food consisted of beef and a little bread made of corn, which had been grated into coarse meal by rubbing the ears on a tin grater. This was rather an inconvenient way of living for a sick person; but it was for the gospel's sake, and all were very cheerful and happy. We enjoyed many happy seasons in our prayer and other meetings, and the Spirit of the Lord was poured out upon us, and even on the little children, insomuch that many of eight, ten or twelve years of age spake, and prayed, and prophesied in our meetings and in our family worship. There was a spirit of peace and union, and love and good will manifested in this little Church in the wilderness, the memory of which will be ever dear to my heart. It was during my long illness in this dreary winter that I had the following dream or vision: I thought I saw myself dressed in a clean and beautiful linen robe, white as snow, and extending from the neck downward in beautiful folds. On either breast were lines of golden writing, in large Roman letters, about a third of an inch in length, and the lines extending from the center of the breast on each side six or eight inches long. The upper line on each side appeared larger and more beautiful or conspicuous than the others; one of these lines was: "HOLY PROPHET," and the other was: "NEW JERUSALEM." On awaking from this dream I immediately called to mind the words of the Saviour to John the Revelator: "_He that overcometh will I make a pillar in the temple of my God, and he shall go no more out; and I will write upon him the name of my God, and the name of the City of my God, which is New Jerusalem_." This dream certainly encouraged me, and enabled me to bear my sickness, privation and long absence from my wife and former friends more patiently. CHAPTER XI. ------------------------ Attend Conference:--Instantaneous Healing:-- Return Eastward:--Description of the Inhabitants on the South Side of the Missouri River:--Strange Manifestation:-- Arrive at St. Louis:--Preaching and Entertainment:--Arrive at Vandalia:--Reception:--Exposure in Crossing an Over-- flowed Bottom:--Dialogue:--Hospitality of a Preacher:-- Deaf Landlord:--Meet my Wife. Some time in February, 1832, a Conference was held by Bishop Partridge and the Elders remaining in this part of the country. To this Conference I was determined to go, though very feeble and almost unable to sit up. I was assisted on to a horse, and rode twelve miles. I kept my bed during the Conference; but at the close, several Elders being about to take their journey to Ohio, I determined to go with them. I requested the Elders, therefore, to lay their hands on me and pray. They did so. I was instantly healed, and the next morning started in company with Elder Levi Hancock, a journey of twelve hundred miles on foot. I gained strength at every step, and the second evening, after wading through the snow about six inches deep for some ten miles, I was enabled to address a congregation for the first time in several months. I now parted with Levi Hancock, and had John Murdock for a fellow traveller. We passed down the south side of the Missouri river, among a thin settlement of people--mostly very ignorant but extremely hospitable. Some families were entirely dressed in skins, without any other clothing; including ladies young and old. Buildings were generally without glass windows, and the door open in winter for a light. We preached, and warned the people, and taught them as well as we could. While ministering in these settlements, and exposed to a heavy snow storm, brother John Murdock was taken sick with a heavy fever; this caused us to stop early in the day among strangers, in a small log cabin consisting of one room; we held a meeting in the evening, and then had a bed made down on the floor, before the fire. Before morning brother Murdock was much better, but I was seized with a most dreadful chill, followed by a heavy turn of fever; morning found me unable to rise or speak. As the bed was in the way, they lifted it by the four corners, with me on it, and placed it in the back part of the room, on another bed. Here I lay, entirely helpless with a burning fever, during which I distinctly heard a dialogue between John Murdock and the lady of the house; she upbraiding us as impostors thrown upon them at this inclement season, while they were out of milling and of wood, and but illy prepared for such a burden; that one was sick the night before, and now the other was taken down; that it was six miles to the next house, deep snow and no road broke, and we would probably be on their hands for weeks. To these inhospitable remarks brother Murdock mildly replied, trying to soothe the woman; reasoning with her, and telling her that brother Parley would soon be better, and then we would go our way. This dialogue gave me such a sense of unwelcome, and I pitied brother Murdock to that degree for having to stay with such spirits on my account, that I felt I could endure it no longer. With the utmost effort I roused myself sufficiently to call brother Murdock to my bed, whispering to him to lay hands on me unobserved, so as not to be seen or overheard. He did so; I then asked him to give me a drink of water. The effort had been too much, I swooned away while he was gone for the water; he could hardly arouse me sufficiently to drink of it; it was like waking from the dead. I drank of it, bounded on my feet, dressed myself, put on my shoes and hat, and told him I was ready to start. The family all marvelled; one exclaimed, "what a strange disease; it could not be fever, and then be cured in an instant." We gave no explanations, but started on our journey up a steep hill, in the deep snow, in the midst of their urgings to stay to breakfast, or at least have a cup of coffee. I said nothing, but thought to myself: ye hypocrites, to murmur as you have, and then ask me to stay and eat. We travelled on for some miles nearly in silence--I waiting all the while for brother Murdock to make some remarks referring to our inhospitable treatment, and the dialogue with the mistress of the house. At last I broke silence. Said I, "Brother Murdock, how did you feel to be talked to by that woman? I thought you bore it with great patience, and I pitied you from my heart, or I never should have had faith and courage to be thus healed and start my journey." He replied that no such conversation had occurred between him and the lady, nor had she uttered one word indicative of any such inhospitable feeling. "Well," said I, "I heard it articulated in plain English by some two persons perfectly imitating her voice and yours; it was no imagination, or raging delirium of a fever. I can swear I heard a conversation to that effect for a length of time. "If it was not the lady and yourself, then it was something from an invisible world, which clearly revealed to me the spirit of our hostess." We reached the next house; I was a well man; found good quarters, and we were kindly and hospitably entertained for some days. Pursuing our journey, we arrived at St. Louis, were kindly received by some citizens of that place, and held meeting with them. They conveyed us over the Mississippi free of charge, and we continued our journey, preaching by the way. We arrived at length at Vandalia, the then capital of Illinois. Here we were invited to a hotel, where we sojourned free of charge, and preached to a good audience in the Presbyterian meeting house. Next morning resuming our journey, we crossed the Okah river on a bridge, but the bottoms for two or three miles were overflowed to various depths, from six inches to three or four feet, and frozen over, except in the main channels, with a coat of ice, which we had to break by lifting our feet to the surface at every step. This occupied some hours and called into requisition our utmost strength, and sometimes we were entirely covered with water. At length we got through in safety and came to a house where we warmed and dried our clothes and took some whiskey. Our legs and feet had lost all feeling, became benumbed, and were dreadfully bruised and cut with the ice. On the next day we had to cross a plain fifteen miles in length, without a house, a tree, or any kind of shelter; a cold northwest wind was blowing, and the ground covered with snow and ice. We had made two or three miles into the plain when I was attacked with a severe return of my old complaint, which had confined me so many months in Jackson County, and from which I had recovered by a miracle at the outset of this journey--I mean the fever and ague. I travelled and shook, and shook and travelled, till I could stand it no longer; I vomited severely several times, and finally fell down on the snow, overwhelmed with fever, and became helpless and nearly insensible. This was about seven or eight miles from the nearest house. Brother John Murdock laid his hands on me and prayed in the name of Jesus; and, taking me by the hand, he commanded me with a loud voice, saying: "In the name of Jesus of Nazareth arise and walk!" I attempted to arise, I staggered a few paces, and was about falling again when I found my fever suddenly depart and my strength come. I walked at the rate of about four miles per hour, arrived at a house, and was sick no more. We continued our journey, preaching by the way, and crossing the Wabash at Vincennes, we stopped in that vicinity for several days, drawing crowded houses. Here we met with Elders Dustin and Bebee, who left Jackson County, Missouri, when we did, and for the same purpose. "Well, brethren, how do you do?" said we to them. "Tolerably well; only we have spent ten dollars each which was given us by the Bishop when we started, and we have sold books and spent the avails of them; and besides this we have been compelled to borrow money in a certain branch of the Church, and have spent that also; and we think it hard to travel for the public good and this at our own charges." "Ah!" said I, "and how is this? we have not yet spent the first cent since we left the Church in Jackson County; nor shall we have any occasion for any spending money for weeks to come. Where did you stay last night?" "In the large village of Washington." "Did you preach to the people?" "Yes; in the Court House." "Did they charge you for your keeping?" "Yes. A dollar and a quarter." "Well, we are going there tonight, and, although entire strangers, we shall be well entertained free of charge, preach or no preach." "How do you do it?" said they. "O, we hold up our heads like honest men; go to the best houses, call for the best they have, make known our calling, pray with, or preach to them, ask for their bill on taking leave, but they will take nothing from us; but always invite us to call again." "Well, they will not treat you so in Washington tonight; you will have to pay a good round sum." "Well, we shall see." We took leave of them and of the good people where we had been preaching, having first sent an appointment by the mail carrier, that if the inhabitants of Washington would get together we would address them that evening. We entered the town at dark, stopped at a hotel, called for lodging and supper and a room for ourselves; and asked the landlord if a meeting had been got up for us. He said the mail carrier brought the news of our appointment, but he believed it had been neglected to be given out; was very sorry, made many apologies, and still offered to have the bell rung and the people assembled if we wished. We told him we were glad of an opportunity to rest, and did not wish a meeting at so late an hour. We retired to our room and made no further acquaintance. Next morning on taking leave, we asked what was to pay. He answered, "not anything," said we were welcome to his hospitality at any time, and bid us call again. Leaving Washington, we were next entertained by a very hospitable preacher of the Christian order, whose name I have forgotten. We tarried at his house a week or two, and preached to crowded congregations in all the region; he frequently going with us to introduce us and open the way. While here, having a little leisure between appointments, I went alone and on foot to the town of Madison, about nine miles from his house. My design was to get out an appointment and preach, which came to pass the same evening in the following Manner: I stepped into a hotel, they were all at dinner, I placed the Book of Mormon on a public table and sat down to read a newspaper; soon the boarders came out, and one by one looked at the Book, and inquired whose it was; soon the landlord came out, who I learned was so very deaf that one could only be heard by placing mouth to ear and shouting at the very top of the voice. He caught up the Book and inquired, "Whose is this?" I arose, placed my arm round his neck, and my mouth close to his ear, and shouted, "IT IS MINE, AND I HAVE COME TO PREACH!!" This was so loud that it almost alarmed the town. He welcomed me to entertainment free of charge, had the Court House opened, the town notified, and evening found me in the judge's seat, a reporter in the clerk's desk, and a crowded audience. I had good liberty and all seemed much interested. After a few days we resumed our journey, and in May arrived in Kirtland, where I again met my wife after an absence of one year and seven months. Chapter XII. ------------------------ Mission in Ohio:--Start to Western Missouri:-- Incidents by the Way:--Discourse on Board a Steamer on the Fourth of July:--Its Effect:--Arrival on the Frontiers:-- Farming:--Extortion:--Mission in Missouri and Illinois:-- Treatment by Infidels:--Great Success in Illinois:--Opposition from Baptist Ministers:--Outlines of Mr. Peck's Speech and my Reply:--Result:--Return Home:--A Voice from the Dead. I shall not attempt to describe our feelings or our joy; these things are known by experience, not by language. I found her health much impaired, and she had long suffered from complaints of the nature of consumption; but she was now reduced still further by her anxious solicitude about my long absence. When she found herself once more in the quiet enjoyment of my society, she gradually resumed her wonted cheerfulness, and began to enjoy better health; but still she was far from being well. After spending a few weeks at home, I performed a short mission in the southeastern part of Ohio, and again returned, having travelled on foot in the heat of summer about three hundred miles. In this mission I met with no success in the ministry, owing to the prejudice, ignorance and bigotry of the people, who either would not hear at all, or else heard in a careless manner, and went away with the same indifference as they came. I now determined to take my wife and our little effects and remove to Western Missouri. To bear the expenses of this long journey my wife had some sixty dollars, which she brought with her from the East, and certain men also put into my hands sums of money to be expended in lands and improvements in that country. With brother Joseph's counsel and blessing I bade farewell to Kirtland. We took a stage coach for the Ohio River, thence by steamer to St. Louis, and again by steamer up the Missouri. I took a steerage passage among the poorer class, and was dressed more like a laborer than a public minister. However, the throng of passengers on the boat learned by some means that I was a preacher, and on the 4th of July they pressed me very hard to address them in the cabin in honor of our national anniversary. I refused for awhile; but at length complied, on conditions that steerage passengers, boat hands, firemen, and all classes, black or white, should have the privilege of assembling in the cabin to hear the discourse. This was readily complied with, and very soon a large assembly was convened and in waiting, consisting of ladies and gentlemen, lawyers, merchants, farmers, servants, waiters and colored gentlemen. I presented myself before this motley assembly in a plain coat of gray satinet, and bowed respectfully. All tried to be grave, but a smile, a sneer, a look of contempt would now and then escape from some of the more genteel portion of the assembly, as if they would say, "_Can any good thing come out of Nazareth_," or, in other words, can so plain a man be possessed of knowledge sufficient to entertain such an assembly on so important an occasion as the 4th of July, and this, too, without preparing a discourse beforehand? I read a chapter; all was serious attention. I offered up a prayer; all was deep interest. I commenced a discourse, and nearly all were in tears. I introduced the Book of Mormon as a record of ancient America; I dwelt upon its history and prophetic declarations, now being verified by the erection of free institutions in this great country, and their growing influence. I spoke of the general prosperity and resources of the country, acknowledging the hand of Providence in the same; warned them against national pride, ambition, and injustice; exhorted them, in common with all citizens, to use the utmost diligence to preserve the general peace and the pure influence of our national institutions; and to improve in light, intelligence and love, without which we, too, might be brought down to destruction like the Israelites and Nephites of old; and our bones and ruined cities and monuments alone be left to other people, as theirs were left to us, as a testimony of our greatness which would have passed away. I also showed them from the Book of Mormon that we were destined to remain forever as a blessed and free people on this land, on conditions of keeping the commandments of Jesus Christ, and that our settlements and commerce would soon extend to the vast shores of the Pacific ocean, and our ensign stand out to the nations as a standard inviting them to a banquet of freedom, peace and plenty. After meeting I was pressed upon to come into the cabin for the rest of the passage. And even when we changed boats at Louisville, such was the influence of my fellow passengers, that the gentlemen's and also the ladies' cabin and board was free to me without money or price. One gentleman offered as high as ten dollars for a copy of the Book of Mormon; but, unluckily, I had none with me. Arriving at the Colesville branch, on the western boundaries of the State (where I had spent the previous winter in sickness and poverty), about the 1st of August, 1832, we commenced cutting hay, building, purchasing and planting land, and making every preparation to receive those who had sent funds for this purpose. During the months of August and September I had, with a little help, secured about fifteen tons of hay, and put into the ground fifteen acres of wheat, besides building a log house and doing something at fencing, etc. These exertions in the heat of the season brought on a severe illness, in which I was nigh unto death; but I was again restored in a few days by the laying on of hands and prayer in the name of Jesus. About this time Lewis Abbott arrived with his family from Kirtland, and having sent some money by me, partly to aid in my expenses, and partly for the purpose of making improvements, he became dissatisfied and demanded the utmost farthing. This took everything I had done;--my wheat on the ground, my hay, my cows all but one, and left me entirely destitute, after all my laborious exertions. At this brother Abbott seemed satisfied, and thought he had got quite rich, and turned his money to good advantage; but the curse of God rested upon all his property as was soon manifest. The next winter I took a mission in company with Elder William E. McLellin down through the State of Missouri and into Illinois, crossing the Mississippi at Clarksville. As we approached Clarksville, we were told by several of the inhabitants near, not to attempt a meeting or any religious instruction there, for they were a hardened and irreclaimable set of blasphemers and infidels, given to gambling, drinking and cursing, etc.; and that many different orders of the clergy had attempted in vain to reclaim them, or even to get a hearing. Before entering the town we ascended a mountain and cried mightily unto the Lord that He would open our way, and move upon the hearts of the people to receive us and hear the Word. We then entered the town and called at a hotel. We told the landlord that we had come in the name of Jesus Christ to preach the gospel to the people, being sent by him without purse or scrip. "Well," said he, "you are welcome to my house and such fare as we have; and we will meet together and hear your religion, and if it proves to be better than ours we will embrace it; for we confess that our religion is to fiddle and dance, and eat and drink, and be merry, and gamble and swear a little; and we believe this is better than priestcraft." We replied that we would try them anyhow. So a meeting was convened; we preached, had good attention, and much of a candid spirit of inquiry was manifest, and we were treated with hospitality and friendship, and even ferried over the river free; and this was more than those religious sectaries would do, who had warned us against them. Passing over the river, the next day we came to Green County, Illinois; and as the day drew to a close we began to circulate an appointment as we travelled along a thick settlement of thrifty farmers, for preaching in a school house in the neighborhood that evening. As we sat by the highway side to rest ourselves, an old farmer rode past on horseback, and halted to ask if we were travellers. We replied that we were travelling to preach the gospel, and had an appointment that evening at the school house just ahead, and invited him to come and hear. "No," said he, "I have not attended a religious meeting this five years; I have long been disgusted and tired of priestcraft and religious ignorance and division, and have concluded to stand aloof from it all." "Well, we are as much opposed to these things as you can be, and, therefore, have come to preach the gospel, and show the knowledge of God in its ancient purity, being instructed and sent of Him without purse or scrip. So come and hear us." "O! indeed, if that is the case, I will." So he came; the house was crowded with Baptists, Methodists, Universalists, Non-professors, Infidels, etc. We preached. After meeting, a Baptist minister by the name of John Russell, a very learned and influential man, invited us to tarry in the neighborhood and continue to preach; he said his house should be our home, and he called a vote of the people whether they wished us to preach more. The vote was unanimous in the affirmative. We tarried in the neighborhood some two months, and preached daily in all that region to vast multitudes, both in town and country, in the grove, and in school houses, barns and dwellings. All parties were our hearers and friends, and contributed liberally to our wants; and the old farmer, whose name was Calvin, who had not been to meeting before for five years, became a constant hearer, and opened his house for our home. He was very wealthy, and bade us welcome to shoes, clothing, or anything we needed; many Infidels, Universalists, etc., did the same. In this neighborhood there lived a Baptist minister by the name of Dotson, who opposed us with much zeal, from time to time, both in public and in private, and from house to house. He said the Book of Mormon was a fable; a silly, foolish mixture of matter, possessing no interest, and that he could write a better book himself. However, his principal objection was, that God could give no _new_ revelation--the New Testament contained all the knowledge that God had in store for man, and there was nothing remaining unrevealed. We asked him to open the New Testament and read to us the history and destiny of the American continent and its inhabitants, and the origin and lineage of the same; also, the history of the ten tribes of Israel, and where they now were. We also asked him to read to us from that book his own commission, and that of other ministers of this age to preach the gospel. But he could do none of these things; but still insisted that there was no subject worthy of new revelation, and that no revelation could be given. Said I, "Mr. Dotson, relate to me your experience and call to the ministry." "Well," he replied, "I will do so, seeing that it is you, friend Pratt; for you are able to bear it, and to comprehend something about it; but I have never told it to my own members; and I dare not, for they would not believe me." "Well, Mr. Dotson, be particular on the manner and means by which you were called to the ministry." "Why, sir," said he, "_I was called by a vocal voice from Heaven_." "Well, Mr. Dotson, _there_ is one exception to your general rule. We come to you with a new revelation, and you reject it, because there can be no new revelation; and yet you profess to have a new revelation, God having spoken from the heavens and called _you_, and commissioned _you_ to preach eighteen hundred years after the New Testament was written, and all revelation finished! How is this? "The New Testament no where calls you by name; neither makes mention of you as a minister of the gospel; but new revelation does, if we are to believe you. And yet you would teach your hearers and us, and all the world, to disbelieve all modern revelation merely because it is new. Consequently, we are all bound by your own rule to reject your call to the ministry, and to believe it is a lie." He could say no more. At another time he was at Mr. Russell's with us, and, in presence of Mr. R. and others, was opposing the Book of Mormon with all his power. We asked him to listen while we read a chapter in it. He did so, and was melted into tears, and so affected and confounded that he could not utter a word for some time. He then, on recovering, asked us to his house, and opened the door for us to preach in his neighborhood. We did so, and were kindly entertained by him. But after this, he again hardened his heart, and finding his opposition all in vain, he wrote a letter to the Rev. Mr. Peck, of Rock Spring, some sixty miles distant, informing him that the "Mormons" were about to take Green County, and requesting his immediate attendance. This Mr. Peck was a man of note, as one of the early settlers of Illinois, and one of its first missionaries. He had labored for many years in that new country and in Missouri, and was now Editor of a paper devoted to Baptist principles. This gentleman, was soon forthcoming, and commenced his public addresses among the people, to try to convince them of the great errors we had taught. He said there were no antiquities in America; no ruined cities, buildings, monuments, inscriptions, mounds, or fortifications, to show the existence of such a people as the Book of Mormon described. He also said, that there were no domestic animals such as the cow the ox, or the horse, found here when Europeans first discovered the country. He then inquired how these animals became extinct since the destruction of the Nephites. He said further, that the fortifications and mounds of this country were nothing more than the works of Nature. He then warned the people against the study of the prophetic parts of the Old and New Testaments, observing that these mysterious prophecies were directly calculated to lead them into delusion and bewilderment; that the best way to read and understand prophecy was, to read it backwards--that is to say, after it is fulfilled; that it was never designed to be understood before it came to pass. He also taught that the Millennium was already commenced, and that Jesus Christ would not come, in person, till the great and last judgment; and that the Millennium must first continue a year for each day of the thousand years, spoken of by John the Revelator, etc. A meeting was held for the purpose of replying to him; the people came out in great numbers. I then replied in substance as follows: "My hearers:--The Rev. Mr. Peck is a great man. He is a man of age and varied experience and learning. I am but a youth, inferior to him in all these respects. I reverence his gray hairs; I respect his learning; I admire his talents and ingenuity; and I feel a delicacy in replying to him; and nothing but a love for the truth and a hatred of error and falsehood, could induce me to come in contact with him before the public; but where truth and salvation are at stake I cannot shrink from duty, in consideration of age or talent; I cannot spare the man, even if he were my father. "To do away the Book of Mormon, we are called upon to believe that the temples, statues, pyramids, sculptures, monuments, engravings, mounds and fortifications, now in ruins on the American continent, are all the works of Nature in her playful moments; that the bones of slumbering nations were never clothed upon with flesh, and that their sleeping dust was never animated with life. "This is too monstrous; it is too marvelous, too miraculous for out credulity; we can never believe that these things are the works of Nature, unaided by human art; we are not so fond of the marvelous. "Again, we are told that no cows or oxen were here when Europeans first came to the country. I would ask what the wild buffalo are, if they are not the cattle of the ancient inhabitants? I would ask how horse tracks came to be imbedded in the petrified rock of Kentucky, without a horse to make them? And if no race of animals could become extinct, which once existed here, I would ask Mr. Peck either to produce a living mammoth, or annihilate his bones. But, perhaps, the reverend gentleman would say that those bones, too, were the works of Nature, and that the huge animal they seem to represent never existed. "Again, my hearers, we are warned against the study of prophecy. We are told that a careful perusal of the prophecies, which the reverend gentleman is pleased to call '_mysterious_' is a principal cause of our delusion and blindness; and that the prophecies were only designed to be read and understood after they were fulfilled. "We will apply this rule, and learn its workings by practical experience. "The people at the time of the flood adopted this rule, all save eight souls. Mr. Peck's theology was then almost catholic. The universal world (save eight) were disposed to remain in ignorance as to the meaning of prophecy till after its fulfillment. The result was that they knew not until the flood came and swept them all away; then they could understand. "The people of Sodom were all of Mr. Peck's faith--all save Lot and his family; they also perished unawares. "The Jews also were of this same school--I mean those who perished in the siege of Jerusalem, in fulfillment of the prophecy of Jesus Christ, recorded in the 21st chapter of Luke. "And permit me here to remind my hearers that this ancient system of theology, will certainly prevail to an almost universal extent at the time of the coming of the Son of Man. For Jesus himself testified that, as it was in the days of Noah and in the days of Lot, so should it be in the days of the coming of the Son of Man. I would here pause and congratulate my reverend friend on the glorious and popular prospects before him. Certain it is that most of the world will, at some future day, be of his faith in this respect; they will let the prophecies of the Holy Scriptures alone, and not attempt to understand them until after their fulfilment. "But we are of another school. "We believe in Jesus, who said '_search the Scriptures_;' we believe with Peter, that we have a more sure word of prophecy, unto which we _do well_ to take heed, as unto a light shining in a dark place; until the day dawn, and the day star arise in our hearts. "We believe the Apostle when he says that, 'whatsoever was written aforetime was written for our profit and learning; that, we through patience and comfort of the Scriptures, might have hope.' We wish to be children of the light and not of darkness; that that day come not upon us unawares. In short we wish, like Timothy of old, to understand the Scriptures from our very childhood; considering that they are able to make us wise unto salvation, through faith in Christ Jesus. "Again, we are told that the world is in the enjoyment of the Millennium, or thousand years of rest, spoken of by John, the Revelator. "Of course then Satan is bound, and does not tempt any man. The martyrs of Jesus, and those who kept His commandments are raised from the dead, and are now present on the earth reigning with Jesus Christ. The nations learn war no more, none are in ignorance, none in darkness, the knowledge of God covers the earth as the waters do the seas. The cow and the leopard, the kid and the bear, the wolf and the lamb, the lion, the serpent and the little child, all dwell together in peace. For such events the prophets have described in connection with the Millennium. "But the great announcement of all--the most important communication made to us by Mr. Peck is concerning the time of the second coming of Jesus Christ. It was now ascertained by him to be postponed till the great and last day; and that we are to have a Millennium of _three hundred and sixty-five thousand years_ first, before Christ comes. Only think! '_three hundred and sixty-five thousand_!' Why, according to this calculation the world is yet in its infancy; we are early in the morning of creation. The great day of the existence of the world has only dawned; a long and glorious race is yet before the generations of man. What is the age of Adam or Methuselah! What the few fleet years of the earth's existence, compared to the time yet to come before its end! "O, ye holy prophets and saints of old, had you been in possession of the knowledge of the astounding facts now announced by this reverend gentleman, you would never have warned mankind so repeatedly to be ready for the great day of the Lord, for it was soon at hand. "And had Jesus Christ known this fact, he would never have warned the world of the danger of that day coming on them unawares. He and His Apostles would have said: it is yet far--very far off. The Millennium must first dawn, and then continue three hundred and sixty-five thousand years; and then, behold, I will come to judge the world. "But, my hearers, please read the prophet Zechariah on this subject, chapter 14. "We were there informed that 'Jesus Christ will come, and all the saints with him,'--that he will 'set his feet on the Mount of Olives;' that he will 'deliver the Jews and Jerusalem from their enemies;' that he will 'destroy those who are in the siege against that city;' and that he will 'reign as a king over all the earth, from that time forth; and there shall be one Lord and his name one.' "Now, if he comes and all the saints with him, it cannot be his first coming. If he comes to fight for the Jews and overthrow their enemies, it cannot be his first coming. If the Mount of Olives rends in twain at the same time, and opens so as to form a great valley in the place thereof, it has no connection with his first coming. "Again, if he comes to reign as a '_King over all the earth _,' it can have no allusion to the last judgment,--the end of the earth. Consequently, if Zechariah has told the truth, we are to expect the coming of Jesus Christ distinct from his first coming; unconnected with the last judgment at the very commencement of his reign of a thousand years, which we call the Millennium; but which, Mr. Peck says, has commenced, entirely independent of any such event. But what can we expect of a man when he comments upon the prophecies, while at the same time he contends that none can understand them until after their fulfillment. "Of course, my hearers, he himself acts upon the principle which he lays down to others; and if he does, he never studies, never searches the prophecies, acknowledges himself in darkness on all subjects connected with unfulfilled prophecy; expects to remain so, and expects his hearers to do the same. "O, my beloved friends, have the people of this western country been led in darkness for so many years by learned and reverend gentlemen? are they willing to remain in darkness now, when the veil is withdrawn, and his folly made manifest before all the people, and this too by his own words, uttered in presence of you all? "If so, follow him, and cleave to him as your teacher. But if not, we exhort you to hold fast the truth as we have delivered it to you; come forward this day, and obey the ordinances of God; seek for the Holy Spirit to guide you into all truth, and continue to search the Scriptures for more light, and God will bless you forever. Amen." After this meeting some of the Baptists and others came forward and were baptized, and joined the Church of the Saints; and the people in general remained steadfast in the faith, and were unmoved by the exertions of Messrs. Peck and Dotson. This filled them with envy, and they soon began to manifest a lying and abusive spirit to such a degree that all the people could see and distinguish plainly between the spirits of truth and error. Mr. Peck soon took leave and retired home, and we continued our mission. Hundreds of the people were convinced of the truth, but the hearts of many were too much set on the world to obey the gospel; we, therefore, baptized only a few of the people, and organized a small Society, and about the first of June took leave and returned home. Having rested myself a few days, I now commenced again to cultivate the earth. I plowed about six acres of ground for wheat, and was busy from day to day in the woods, preparing timber to fence the same, when the following dream, or night vision, was given me: A man came to me and called me with a loud voice: "Parley, Parley." I answered, "Here am I." Said he, "Cease splitting rails, for the Lord has prepared you for a greater work." I answered, "Whereby shall I know that this message is from the Lord?" He replied, "Follow me, and I will show you." I followed him for some distance along a long path, and at last came to a place of ancient sepulchres, where many of the Nephites of old had been buried. One of these opened--the flesh of the man withered away; he became like a skeleton, and passed down into the grave. I understood and knew by the spirit, that this signified that it was the voice of one from the dead which had spoken to me. I therefore exclaimed, "It is enough; I know the message is of the Lord; return unto me, that we may converse together." He then came forth out of the grave, was again clothed upon with a body like a man, and he talked with me, and told me many things. I awoke the next morning, and thought of my dream, but I was necessitated, as I thought, to finish my fence and sow my crop before I ceased to labor with my hands. I, therefore, continued to make and haul rails from the woods. I perfected my fence and sowed my crop, but I never reaped; I never saw the wheat after it was more than three inches high. CHAPTER XIII. ------------------------ Prosperity of the Church:--School in Zion:-- Revelation:--Mob:--Destruction of Printing Office:--Defence:-- Prisoners:--Journey to Lexington:--A Dream:--Its Fulfilment:-- Battle:--Defeat of the Robbers:--A Miracle:--Defence Construed into Murder:--Gov. Boggs and Militia Join the Mob:--Church Driven from the County:--Plunderings and Burnings:--Insurrections:-- Signs in the Heavens:--Action of the Governor:--Attorney-General Driven from Court:--Refugees Settle in the North:--A Bandit Chief made Governor. It was now the summer of 1833. Immigration had poured into the County of Jackson in great numbers; and the Church in that county now numbered upwards of one thousand souls. These had all purchased lands and paid for them, and most of them were improving in buildings and in cultivation. Peace and plenty had crowned their labors, and the wilderness became a fruitful field, and the solitary place began to bud and blossom as the rose. They lived in peace and quiet; no lawsuits with each other or with the world; few or no debts were contracted; few promises broken; there were no thieves, robbers, or murderers; few or no idlers; all seemed to worship God with a ready heart. On Sundays the people assembled to preach, pray, sing, and receive the ordinances of God. Other days all seemed busy in the various pursuits of industry. In short, there has seldom, if ever, been a happier people upon the earth than the Church of the Saints now were. In the latter part of summer and in the autumn, I devoted almost my entire time in ministering among the churches; holding meetings; visiting the sick; comforting the afflicted, and giving counsel. A school of Elders was also organized, over which I was called to preside. This class, to the number of about sixty, met for instruction once a week. The place of meeting was in the open air, under some tall trees, in a retired place in the wilderness, where we prayed, preached and prophesied, and exercised ourselves in the gifts of the Holy Spirit. Here great blessings were poured out, and many great and marvelous things were manifested and taught. The Lord gave me great wisdom, and enabled me to teach and edify the Elders, and comfort and encourage them in their preparations for the great work which lay before us. I was also much edified and strengthened. To attend this school I had to travel on foot, and sometimes with bare feet at that, about six miles. This I did once a week, besides visiting and preaching in five or six branches a week. While thus engaged, and in answer to our correspondence with the Prophet, Joseph Smith, at Kirtland, Ohio, the following revelation was sent to us by him, dated August, 1833: "Verily I say unto you, my friends, I speak unto you with my voice, even the voice of my Spirit; that I may show unto you my will concerning your brethren in the land of Zion; many of whom are truly humble, and are seeking diligently to learn wisdom and to find truth; verily, verily I say unto you, blessed are such for they shall obtain; for I, the Lord, showeth mercy unto all the meek, and upon all whomsoever I will, that I may be justified when I shall bring them into judgment. "Behold, I say unto you, concerning the school in Zion, I the Lord am well pleased that there should be a school in Zion; and also with my servant, Parley P. Pratt, for he abideth in me; and inasmuch as he continueth to abide in me, he shall continue to preside over the school in the land of Zion until I shall give unto him other commandments; and I will bless him with a multiplicity of blessings in expounding all Scriptures and mysteries to the edification of the school and of the Church in Zion, and to the residue of the school I, the Lord, am willing to show mercy; nevertheless, there are those that must needs be chastened, and their works shall be made known. The axe is laid at the root of the trees, and every tree that bringeth not forth good fruit, shall be hewn down and cast into the fire; I, the Lord have spoken it. Verily I say unto you, all among them who know their hearts are honest, and are broken, and their spirits contrite, and are willing to observe their covenants by sacrifice; yea, every sacrifice which I, the Lord, shall command, they are all accepted of me, for I, the Lord will cause them to bring forth as a very fruitful tree which is planted in a goodly land, by a pure stream that yieldeth much precious fruit. "Verily I say unto you, that it is my will that an house should be built unto me in the land of Zion, like unto the pattern which I have given you; yea, let it be built speedily by the tithing of my people; behold, this is the tithing and the sacrifice which I, the Lord, require at their hands; that there may be an house built unto me for the salvation of Zion, for a place of thanksgiving for all saints, and for a place of instruction for all those who are called to the work of the ministry in all their several callings and offices, that they may be perfected in the understanding of their ministry in theory, in principle, and in doctrine in all things pertaining to the kingdom of God on the earth, the keys of which kingdom have been conferred upon you. "And inasmuch as my people build an house unto me in the name of the Lord, and do nor suffer any unclean thing to come into it that it be not defiled, My glory shall rest upon it; yea, and my presence shall be there; for I will come into it, and all the pure in heart that shall come into it shall see God; but if it be defiled I will not come into it, and my glory shall not be there for I will not come into unholy temples. "And now behold, if Zion do these things she shall prosper and spread herself and become very glorious, very great, and very terrible; and the nations of the earth shall honor her and shall say, surely Zion is the city of our God; and surely Zion cannot fall, neither be moved out of her place; for God is there, and the hand of the Lord is there, and He hath sworn by the power of His might to be her salvation and her high tower; therefore, verily thus saith the Lord, let Zion rejoice, for this is Zion, THE PURE IN HEART; therefore let Zion rejoice while all the wicked shall mourn; for behold, and lo! vengeance cometh speedily upon the ungodly as the whirlwind, and who shall escape it? The Lord's scourge shall pass over by night and by day, and the report thereof shall vex all people; yet it shall not be stayed until the Lord come; for the indignation of the Lord is kindled against their abominations and all their wicked works; nevertheless, Zion shall escape if she observe to do all things whatsoever I have commanded her; but if she observes not to do whatsoever I have commanded her, I will visit her, according to all her works, with sore affliction; with pestilence; with plague; with sword; with vengeance; with devouring fire; nevertheless, let it be read this once in their ears, that I, the Lord, have accepted of their offering; and if she sin no more none of these things shall come upon her, and I will bless her with blessings, and multiply a multiplicity of blessings upon her and upon her generations forever and ever, saith the Lord your God. Amen." This revelation was not complied with by the leaders and Church in Missouri, as a whole; notwithstanding many were humble and faithful. Therefore, the threatened judgment was poured out to the uttermost, as the history of the five following years will show. That portion of the inhabitants of Jackson County which did not belong to the Church, became jealous of our growing influence and numbers. Political demagogues were afraid we should rule the county; and religious priests and bigots felt that we were powerful rivals, and about to excel all other societies in the State in numbers, and in power and influence. These feelings, and the false statements and influences growing out of them, gave rise to the organization of a company of outlaws, whose avowed object was to drive the Church of the Saints from the county. These were composed of lawyers, magistrates, county officers, civil and military; religious ministers, and great numbers of the ignorant and uninformed portion of the population, whose prejudices were easily aroused. They commenced operations by assembling in great numbers, destroying a printing office and its materials; demolishing dwellings and stores, and plundering the contents and strewing them in the street; cutting open feather beds, breaking furniture, destroying fences and crops, whipping, threatening and variously abusing men, women and children, etc. The saints submitted to these outrages for a time in all patience, without defence or resistance of any kind, supposing that the public authorities would of course put a stop to them, as in duty bound. But they were soon convinced to the contrary, and were compelled to take up arms for defence; and also to make the most vigorous exertions to prosecute according to law. We assembled in small bodies in different neighborhoods, and stood on guard during the nights, being ready to march in a moment to any place of attack. I had the command of about sixty men who were thus assembled in the Colesville branch; and rendezvoused in some log buildings during a very rainy time. It was evening. I was out in the act of posting guards a short distance from the dwellings, when two men assailed us, armed with guns and pistols; and supposing it against our principles to make any defence, they attacked the guards. I was without arms, but stepped forward to interfere between them, when one of them drew his gun backwards, and, with both hands, struck the barrel of it across the top of my head. I staggered back, but did not fall; the blood came streaming down my face, and I was for an instant stunned by the blow; but, recovering myself, I called help from the house and disarmed them, and put them under guard till morning. Their arms were then restored, and they let go in peace. The taking of these two men proved a Preventive against an attack that night. They were the advance of a party of men who were about to come upon the settlement, but were disconcerted by this means. On the next day, about sunset, myself and a Mr. Marsh set out on horseback to visit the Circuit Judge at Lexington, a distance of some forty miles. We were under the necessity of travelling the most private paths across the country, in order to avoid our enemies; but we had a most faithful pilot, an old resident of the country, who knew every crook and turn of the different paths. We had ridden but a few miles when it became so excessively dark that we could not see each other, or distinguish any object. Our pilot dismounted several times and tried to feel his way. We were at last compelled to halt for some time, until it cleared and became a little lighter; but the rain began to fall in torrents, and continued all the latter part of the night. We soon became drenched, and every thread about us perfectly wet; but still we dare not stop for any refreshment or shelter, until day dawned, when we found ourselves forty miles from home and at the door of a friend, where we breakfasted and refreshed ourselves. We then repaired to Lexington, and made oath before Judge Ryland of the outrages committed upon us, but were refused a warrant. The Judge advised us to fight and kill the outlaws whenever they came upon us. We then returned to the place where we breakfasted, and, night coming on, we retired to bed. Having been without sleep for the three previous nights, and much of the time drenched with rain, this, together with the severe wound I had received, caused me to feel much exhausted. No sooner had sleep enfolded me in her kind embrace than a vision opened before me. I was in Jackson County; heard the sound of firearms and saw the killed and wounded lying in their blood. At this I awoke from slumber, and awaking Mr. Marsh and the family with whom we lodged, I told them that I had seen and heard in my dream, and that I was sure a battle had just occurred. Next morning we pursued our journey homeward with feelings of anxiety indescribable. Every officer of the peace had abandoned us to our fate; and it seemed as if there was no alternative but for men, women and children to be exterminated. As we rode on, ruminating upon these things, a man met us from Independence, who told us there was a battle raging when he left; and how it had terminated he knew not. This only heightened out feelings of anxiety and suspense. We were every instant drawing nearer to the spot where we might find our friends alive and victorious, or dead, or perhaps in bondage, in the hands of a worse than savage enemy. On coming within four miles of Independence, we ventured to inquire the distance at a certain house; this we did in order to pass as strangers, and also, in hopes to learn some news; the man seemed frightened, and inquired where we were from. We replied, from Lexington. Said he, "Have you heard what has happened?" We replied, "That we had heard there was some difficulty, but of all the participants we had not been informed." "Why," said he, "the Mormons have _riz_, and have killed six men." We then passed on, and as soon as we were out of sight we left the road and took into the woods. Taking a circuitous route, through thickets of hazel interwoven with grape vine, we came in sight of Independence, after some difficulty and entanglement, and advanced towards it; but seeing parties of armed men advancing towards us, we wheeled about, and retreating a distance, turned again into the woods, and galloping about a half mile, reached the tents of our friends. But what was our astonishment when we found our brethren without arms, having surrendered them to the enemy! The truth was this: The same evening that I dreamed of the battle, a large body of the outlaws had marched to a certain settlement, where they had before committed many outrages, and commenced to unroof dwellings, destroy property, and threaten and abuse women and children. While some sixty men were thus engaged, and their horses quietly regaling themselves in the cornfields of the brethren, about thirty of our men marched upon them, and drove them from the field. Several were severely if not mortally wounded on both sides; and one young man of the Church died of his wounds the next day--his name was Barber. In the battle brother Philo Dibble, of Ohio, was shot in the body through his waistband; the ball remained in him. He bled much inwardly, and, in a day or two his bowels were so filled with blood and so inflamed that he was about to die, or, rather, he had been slowly dying from the time he was wounded. The smell of himself had become intolerable to him and those about him. At length Elder Newel Knight administered to him, by the laying on of hands, in the name of Jesus; his hands had scarcely touched his head when he felt an operation penetrating his whole system as if it had been a purifying fire. He immediately discharged several quarts of blood and corruption, among which was the ball with which he had been wounded. He was instantly healed, and went to work chopping wood. He remained an able bodied man, a hard worker, and even did military duty for many years after. He is still living in Davis County, Utah. The next morning, Nov. 5, armed men were assembled in Independence from every part of the county. These joined the outlaws, and called themselves militia, and placed themselves under the command of Lieutenant-Governor Boggs and a colonel by the name of Pitcher. Thus organized, manned and officered, they were a formidable band of outlaws; capable of murder, or any other violence or outrage which would accomplish their purpose; which was to drive the people of the Church from the county, and plunder their property and possess their lands. Very early the same morning, several volunteers united their forces from different branches of the Church and marched towards Independence, in order to defend their brethren and friends. When within a short distance from the town they halted, and were soon informed that the militia were called out for their protection; but in this they did not place confidence; for they saw that the armed body congregated had joined with the mobbers and outlaws, and were one with them to carry out their murderous purposes. On communicating with the leaders, Boggs and Pitcher, it was found that there was no alternative but for the Church to leave the county forthwith, and deliver up their arms, and certain men to be tried for murder, said to have been committed in the battle the previous evening. Rather than have submitted to these outrageous requirements the saints would willingly have shed their blood; but they knew that if they resisted this mob, the lies of the designing and the prejudice of the ignorant would construe their resistance into a violation of law, and thus bring certain destruction upon them; therefore, they surrendered their arms and agreed to leave the county forthwith. The men who were demanded as prisoners were also surrendered and imprisoned, but were dismissed in a day or two without trial. A few hours after the surrender we arrived at the camp of our brethren on our return from Lexington. The struggle was now over, our liberties were gone, our homes to be deserted and possessed by a lawless banditti; and all this in the United States of America. The sun was then setting, and twelve miles separated me from my family; but I determined to reach home that night. My horse being weary I started on foot, and walked through the wilderness in darkness; avoiding the road lest I should fall into the hands of the enemy. I arrived home about the middle of the night, and furnishing my wife with a horse, we made our escape in safety. When night again overtook us we were on the bank of the Missouri River, which divided between Jackson and Clay Counties. Here we camped for the night, as we could not cross the ferry till morning. Next morning we crossed the river, and formed an encampment amid the cottonwoods on its bank. While we thus made our escape companies of ruffians were ranging the county in every direction; bursting into houses without fear, knowing that the people were disarmed; frightening women and children, and threatening to kill them if they did not flee immediately. At the head of one of these parties appeared the Rev. Isaac McCoy (a noted Baptist missionary to the Indians), with gun in hand, ordering the people to leave their homes immediately and surrender everything in the shape of arms. Other pretended preachers of the gospel took part in the persecution--speaking of the Church as the common enemies of mankind, and exulting in their afflictions. On Tuesday and Wednesday nights, the 5th and 6th of November, women and children fled in every direction. One party of about one hundred and fifty fled to the prairie, where they wandered for several days, mostly without food; and nothing but the open firmament for their shelter. Other parties fled towards the Missouri River. During the dispersion of women and children, parties were hunting the men, firing upon some, tying up and whipping others, and some they pursued several miles. Thursday, November 7. The shore began to be lined on both sides of the ferry with men, women and children; goods, wagons, boxes, provisions, etc., while the ferry was constantly employed; and when night again closed upon us the cottonwood bottom had much the appearance of a camp meeting. Hundreds of people were seen in every direction, some in tents and some in the open air around their fires, while the rain descended in torrents. Husbands were inquiring for their wives, wives for their husbands; parents for children, and children for parents. Some had the good fortune to escape with their families, household goods, and some provisions; while others knew not the fate of their friends, and had lost all their goods. The scene was indescribable, and, I am sure, would have melted the hearts of any people on the earth, except our blind oppressors, and a blind and ignorant community. Next day our company still increased, and we were principally engaged in felling cottonwood trees and erecting them into small cabins. The next night being clear, we began to enjoy some degree of comfort. About two o'clock the next morning we were called up by the cry of signs in the heavens. We arose, and to our great astonishment all the firmament seemed enveloped in splendid fireworks, as if every star in the broad expanse had been hurled from its course, and sent lawless through the wilds of ether. Thousands of bright meteors were shooting through space in every direction, with long trains of light following in their course. This lasted for several hours, and was only closed by the dawn of the rising sun. Every heart was filled with joy at this majestic display of signs and wonders, showing the near approach of the coming of the Son of God. All our goods, were left behind; but I obtained some of them afterwards at the risk of my life. But all my provisions for the winter were destroyed or stolen, and my grain left growing on the ground for my enemies to harvest. My house was afterwards burned, and my fruit trees and improvements destroyed or plundered. In short, every member of the society was driven from the county, and fields of corn were ravaged and destroyed; stacks of wheat burned, household goods plundered, and improvements and every kind of property destroyed. One of this banditti afterwards boasted to one of the brethren that, according to their own account of the matter, the number of houses burned was two hundred and three. The Saints who fled took refuge in the adjoining counties, mostly in Clay County, which received them with some degree of kindness. Those who fled to the county of Van Buren were again driven and compelled to flee; and those who fled to Lafayette County were soon expelled, or the most part of them, and had to move to wherever they could find protection. When the news of these outrages reached the Governor of the State, courts of inquiry, both civil and military, were ordered by him, but nothing effectual was ever done to restore our rights, or to protect us in the least. It is true the Attorney-General, and a military escort under Colonel, afterwards General Doniphan, and our witnesses went to Jackson County and demanded indictments; but the court refused to do anything in the case, and the military, Attorney-General and witnesses were mobbed out of the county; and thus that matter ended. The Governor also ordered them to restore the arms of which they robbed us, but they never were restored. Even our lands were robbed of their timber, and either occupied by our enemies for years or left desolate. Soon after Jackson County had rebelled against the laws and constitution of the General and State governments, several of the adjacent counties followed the example, by justifying her proceedings, and by opposing the Saints in settling among them. The counties of Clay, Ray, Clinton and various others, held public meetings, the tenor of which was to deprive the members of our society of the rights of citizenship, drive them from among them, and to compel them to settle only in such places as these outlaws should dictate; and even at that time some of their proceedings went so far as to publicly threaten to drive the whole society from the State. The excuses they offered for these outrages were: First: The society were guilty principally of being eastern or northern people. Secondly: They were guilty of some slight variations in manners and language from the other citizens of the State, who were mostly from the South. Thirdly: Their religious principles differed in some important particulars from most other societies. Fourthly: They were guilty of immigrating rapidly from the different States, and of purchasing large quantities of land, and of being more enterprising and industrious than their neighbors. Fifthly: Some of them were guilty of poverty--especially those who had been driven, from time to time, and robbed of their all. And, Lastly: They were said to be guilty of believing in the present Government administration of Indian affairs, viz: that the land west of the Mississippi, which Government had deeded in fee simple to the immigrating tribes, was destined by Providence for their permanent homes. All these crimes were charged upon our society, in the public proceedings of the several counties, and were deemed sufficient to justify their unlawful proceedings against us. The reader may smile at this statement, but the public journals of Upper Missouri in 1835, actually printed charges and declarations against us, of the tenor of the foregoing. By these wicked proceedings our people were once more compelled to remove, at a great sacrifice of property, and were at last permitted to settle in the north of Ray County, where, by the next legislature, they were organized into the counties of Caldwell and Daviess. Here again they exercised the utmost industry and enterprise, and these wild regions soon presented a more flourishing aspect than the oldest counties of the State. In the meantime, the majority of the State so far countenanced these outrages that they actually elected Lilburn W. Boggs (one of the oldest actors in the scenes of Jackson County, who had assisted in murder and plunder, and the expulsion of twelve hundred citizens, in 1833) for Governor of the State, and placed him in the executive chair, instead of suspending him by the neck, between the heavens and the earth, as his crimes justly merited. This movement may be said to have put an end to liberty, law and government in that State. About this time, Colonel Lucas, a leader of the banditti, was elected Major-General, instead of being hung for treason and murder. And Moses Wilson, another leader of the mob, was elected Brigadier-General and others were advanced accordingly. These all very readily received their commissions from their accomplice, Governor Boggs, and thus corruption, rebellion and conspiracy had spread on every side, being fostered and encouraged by a large majority of the State; and thus the treason became general. In the meantime, our society had greatly increased by a rapid immigration, and having long felt the withering hand of oppression from so corrupt an administration, they had endeavored to organize themselves, both civil and military, in the counties where they composed the majority, by electing such officers as they thought would stand for equal rights, and for the laws and Constitution of the country. In this way they hoped to withstand the storm which had so long beaten upon them, and whose black clouds now seemed lowering in awful gloom, preparing to burst with overwhelming fury upon all who dared to stand for liberty and law. CHAPTER XIV. ------------------------ Labors in Clay County:--Conference:--Appointment to a Tedious Journey:--A Case of Healing:--Arrive at Kirtland:--Revelation:--Travel Eastward, in Company with President Joseph Smith:--Conference in Geneseo:--Pleasing Reminiscence:--President Smith and Others Return Home:--Visit Sackett's Harbor:--Crowded Meeting:--Requested to Visit the Sick:--A Little Boy Healed:--Baptisms, etc.:--Miraculous Gifts:--Lying Priests and Rabble:--Visit my Parents in Canaan, N. Y.:--Return to Kirtland. As the history of this horrible persecution of the Church was interwoven with my own, I have traced it for a few years in connection; in which I have of necessity digressed from the main thread of my own personal narrative, to which I mast return. After making our escape into the county of Clay--being reduced to the lowest poverty--I made a living by day labor, jobbing, building, or wood cutting, till some time in the winter of 1834, when a general Conference was held at my house, in which it was decided that two of the Elders should be sent to Ohio, in order to counsel with President Smith and the Church at Kirtland, and rake some measures for the relief or restoration of the people thus plundered and driven from their homes. The question was put to the Conference: "Who would volunteer to perform so great a journey?" The poverty of all, and the inclement season of the year made all hesitate. At length Lyman Wight and myself offered our services, which were readily accepted. I was at this time entirely destitute of proper clothing for the journey; and I had neither horse, saddle, bridle, money nor provisions to take with me; or to leave with my wife, who lay sick and helpless most of the time. Under these circumstances I knew not what to do. Nearly all had been robbed and plundered, and all were poor. As we had to start without delay, I almost trembled at the undertaking; it seemed to be all but an impossibility; but "to him that believeth all things are possible." I started out of my house to do something towards making preparation; I hardly knew which way to go, but I found myself in the house of brother John Lowry, and was intending to ask him for money; but as I entered his miserable cottage in the swamp, amid the low, timbered bottoms of the Missouri river, I found him sick in bed with a heavy fever, and two or three others of his family down with the same complaint, on different beds in the same room. He was vomiting severely, and was hardly sensible of my presence. I thought to myself, "well, this is a poor place to come for money, and yet I must have it; I know of no one else that has got it; what shall I do?" I sat a little while confounded and amazed. At length another Elder happened in; at that instant faith sprung up in my heart; the Spirit whispered to me, "is there anything too hard for the Lord?" I said to the Elder that came in: "Brother, I am glad you have come; these people must be healed, for I want some money of them, and must have it." We laid hands on them and rebuked the disease; brother Lowry rose up well; I did my errand, and readily obtained all I asked. This provided in part for my family's sustenance while I should leave them. I went a little further into the woods of the Missouri bottoms, and came to a camp of some brethren, by the name of Higbee, who owned some horses; they saw me coming, and, moved by the Spirit, one of them said to the other, "there comes brother Parley; he's in want of a horse for his journey--I must let him have old Dick;" this being the name of the best horse he had. "Yes," said I, "brother, you have guessed right; but what will I do for a saddle?" "Well," says the other, "I believe I'll have to let you have mine." I blessed them and went on my way rejoicing. I next called on Sidney A. Gilbert, a merchant, then sojourning in the village of Liberty--his store in Jackson County having been broken up, and his goods plundered and destroyed by the mob. "Well," says he, "brother Parley, you certainly look too shabby to start a journey; you must have a new suit; I have got some remnants left that will make you a coat," etc. A neighboring tailoress and two or three other sisters happened to be present on a visit, and hearing the conversation, exclaimed, "Yes, brother Gilbert, you find the stuff and we'll make it up for him." This arranged, I now lacked only a cloak; this was also furnished by brother Gilbert. Brother Wight was also prospered in a similar manner in his preparations. Thus faith and the blessings of God had cleared up our way to accomplish what seemed impossible. We were soon ready, and on the first of February we mounted our horses, and started in good cheer to ride one thousand or fifteen hundred miles through a wilderness country. We had not one cent of money in out pockets on starting. We travelled every day, whether through storm or sunshine, mud, rain or snow; except when our public duties called us to tarry. We arrived in Kirtland early in the spring, all safe and sound; we had lacked for nothing on the road, and now had plenty of funds in hand. President Joseph Smith and the Church in Kirtland received us with a hospitality and joy unknown except among the Saints; and much interest was felt there, as well as elsewhere, on the subject of our persecution. The President inquired of the Lord concerning rite matter, and a further mission was appointed us.* In fulfillment of which we continued our journey eastward, in connection with President Joseph Smith, S. Rigdon, Hyrum Smith, Frederick G. Williams, Orson Hyde and Orson Pratt. [Footnote] *See Revelation, Book of Doctrine and Covenants, Section 101. We journeyed two and two in different routes visiting the churches and instructing the people as we travelled. President Joseph Smith and myself journeyed together. We had a pleasant and prosperous mission among the churches, and some very interesting times in preaching to the public. We visited Freedom, Catteraugus County, N. Y.; tarried over Sunday, and preached several discourses, to which rite people listened with great interest; we were kindly and hospitably entertained among them. We baptized a young man named Heman Hyde; his parents were Presbyterians, and his mother, on account of the strength of her traditions, thought that we were wrong, and told me afterwards that she would much rather have followed him to an earthly grave than to have seen him baptized. Soon afterwards, however, herself, her husband, and the rest of the family, with some thirty or forty others, were all baptized and organized into a branch of the Church--called the Freedom branch --from which nucleus the light spread and souls were gathered into the fold in all the regions round. Thus mightily grew the word of God, or the seed sown by that extraordinary personage, the Prophet and Seer of the nineteenth century. As we journeyed day after day, and generally lodged together, we had much sweet communion concerning the things of God and the mysteries of His kingdom, and I received many admonitions and instructions which I shall never forget. Arriving in Geneseo, we met with the other Elders who had started from Kirtland on the same mission, and with others who were local, and held a general Conference. Among those whose hospitality we shared in that vicinity was old father Beeman and his amiable and interesting family. He was a good singer and so were his three daughters; we were much edified and comforted in their society, and were deeply interested in hearing the old gentleman and brother Joseph converse on their early acquaintance and history. He had been intimate with Joseph long before the first organization of the Church; had assisted him to preserve the plates of the Book of Mormon from the enemy, and had at one time had them concealed under his own hearth. At this Conference we had an interesting time; public meetings were convened; multitudes assembled to hear, and Presidents Joseph Smith and S. Rigdon addressed the crowds in great plainness of speech with mighty power. At the close of this Conference we again parted company, President Smith and most of the Elders returned home to Kirtland. I then journeyed in connection with a young Elder, named H. Brown, as far as Henderson County, in northern New York, where lived Elder Brown's father, and where there was quite a branch of the Church. I visited with them for a few days, resting from my toils and ministering among them. Taking leave of these friends, I went to Sackett's Harbor, where all were yet strangers to the fullness of the gospel. Leaving an appointment at a hotel that I would return in a few days thence, and address the people wherever they saw fit to assemble, I crossed over the bay to a country neighborhood, called Pillar Point. In this neighborhood there had been some preaching by our Elders; but no branch of the Church organized, though there had been one or two instances of healing, and some few were believing. Here I appointed a meeting for evening in a school house; it was crowded full of people; indeed, all could not get in. As the meeting closed a man named William Cory stepped forward, and earnestly begged of me to go home with him and minister to his wife, as she was lying at the point of death in consequence of a lingering sickness, not having risen up in her bed for six days without swooning or going into fits. He further said that he was worn out by being up with her every night, and that his neighbors were weary with watching, and it was doubted whether she could survive through the night without relief. The Spirit would not suffer me to go with him that night, but I promised to call in the morning. At this many voices were heard, saying: "Yes, yes, there's a case in hand; let him heal her and we'll all believe." Others exclaimed: "I wonder if she'll be at his meeting tomorrow! We shall see, and if so, we'll all believe." Expressions like these, joined with my own weakness, only tended to dampen my courage and confidence in the case. I went home with a friend who invited me to partake of his hospitality for the night. As we entered his house, we found one of his children very sick with a violent pain in the head, to which it had been subject from its birth, and which came at regular periods, and was never relieved till it gathered and broke at his ear--so said his parents. The little fellow was rolling from side to side in his bed, an screeching and screaming with pain. I stepped to the bedside, and laid my hands upon his head in the name of Jesus Christ; he was instantly made whole and went to sleep. Next morning he got up well, and continued so; he said that the pain all left him as soon as my hands touched his head. In the morning, before I arose, I had a vision, as follows: I saw a log house, and entered it through a door at the northwest corner; in the northeast corner lay a woman sick in bed; in the southeast corner was a small door opening into an adjoining room, and near it a stairway, where stood a ladder; the fireplace being in the south end. As I entered the house and laid my hands on the woman, she rose up and was made whole; the house being crowded, she took her seat near the fire and under the ladder, or near by it, and she praised God with a shout of glory, clapping her hands for joy and exclaimed: "Thank God, I'm every whit whole." I awoke from my vision and related the same to the family where I stayed. The man harnessed his horses, and with seven or eight persons in the wagon, including myself, we started for meeting, intending to call and see Mrs. Cory on our way, as I had appointed the previous evening. On alighting at her house I saw it was the same that I had seen in the vision; there were the doors, the stairway, ladder, fireplace, bed, and sick woman, just as I had seen and described. I laid my hands upon the woman, and said: "In the name of Jesus Christ, be thou made whole this instant." I then commanded her to arise and walk. Her husband burst into tears; the people looked surprised; but the woman arose and walked to the fire, and happened to take her seat near the ladder, as I had related in the vision before I saw her. She then clapped her hands for joy, gave a shout of "Glory to God in the highest," and testified that she was every whit whole. We invited her to accompany us to the meeting; she immediately made ready, walked out, helped herself into the wagon, and rode some two miles over a very rough road. She then got out of the wagon, and walked with a strong and quick step into the meeting, where she sat till the discourse was over; when she arose and testified what the Lord had done for her. She then rode home, and was baptized in connection with several others, who came forward and obeyed the fullness of the gospel. We afterwards laid our hands on them for the gift of the Holy Ghost, when it fell upon them in great power, insomuch that all in the room felt its power and influence and glorified God; some spake in tongues, others prophesied and bore testimony to the truth. The next evening I went over to Sackett's Harbor in order to preach; many of the people from Pillar Point, who had witnessed these things, went with me, and, among others, Mr. Cory with his wife, who had been so miraculously healed. A great rabble came out to hear, or rather to disturb the meeting; and among others, some half dozen clergymen of different orders, who were loud in their challenges and calls for miracles; "give us a miracle--we want a miracle--heal the sick--raise the dead, and then we'll believe." The lying, rage, and confusion excited by these wicked spirits, broke up the meeting, and I had much ado to get out of the crowd without being stoned or torn to pieces. After tarrying a few days in this region, I took leave and continued my journey as far as Columbia County, east of the Hudson. I arrived at my Aunt Van Cott's, and found them all well; paid a visit to my father and mother; gave them money sufficient to enable them to remove to Kirtland, Ohio, and then commenced my return. I had started from the frontiers of Missouri and ridden on horseback fifteen hundred miles. As I returned towards the West, I came to the town of Freedom, Catteraugus County, N. Y., where President Joseph Smith and myself had preached on our outward journey, a few weeks previously, and where we had baptized a young man by the name of Heman Hyde, as the first fruits in that place. As I called for the night, I found that a large church had been gathered during my absence, consisting of some forty members or more, principally through the labors of my brother Orson. The new members, and the people in general, rejoiced to see me, and aided me on my journey; and Heman Hyde accompanied me to Kirtland, where we arrived the latter part of April, and were kindly and hospitably entertained by President Joseph Smith. CHAPTER XV. ------------------------ An Army:--A Long March:--Recruits:--A Voice:--Camp Arrives in Missouri:--Delegation to the Governor:--Interview:--Return to Camp:--Council:--Great Storm and Flood:--A Battle Providentially Prevented:--Cholera:--Army Disbanded:--Sudden Destruction:--Labor with my Hands:--Journey to Ohio:--Labor and Ministry:--Accusations:--Repair to Kirtland:--Interview with the President:--His Action on the Matter:--Calling and Ordination of a Quorum of Twelve Apostles:--My Ordination, Blessing and Charge:--Charge to the Quorum. It was now the first of May, 1834, and our mission had resulted in the assembling of about two hundred men at Kirtland, with teams, baggage, provisions, arms, etc., for a march of one thousand miles, for the purpose of carrying some supplies to the afflicted and persecuted Saints in Missouri, and to reinforce and strengthen them; and, if possible, to influence the Governor of the State to call out sufficient additional force to cooperate in restoring them to their rights. This little army was led by President Joseph Smith in person. It commenced its march about the first of May, passing through Ohio, Indiana, and Illinois, it entered Missouri some time in June. I was chiefly engaged as a recruiting officer, and, not being much with the camp, can give but little of its history. I visited branches of the Church in Ohio, Indiana, Illinois and Missouri, and obtaining what men and means I could, fell in with the camp from time to time with additional men, arms, stress and money. On one occasion, I had travelled all night to overtake the camp with some men and means, and having breakfasted with them and changed horses, I again started ahead on express to visit other branches, and do business to again overtake them. At noon I had turned my horse loose from the carriage to feed on the grass in the midst of a broad, level plain. No habitation was near; stillness and repose reigned about me; I sank down overpowered with a deep sleep, and might have lain in a state of oblivion till the shades of night had gathered about me, so completely was I exhausted for want of sleep and rest; but I had only slept a few moments till the horse had grazed sufficiently, when a voice, more loud and shrill than I have ever before heard, fell on my ear, and thrilled through every part of my system; it said: "_Parley, it is time to be up and on your journey_." In the twinkling of an eye I was perfectly aroused; I sprang to my feet so suddenly that I could not at first recollect where I was, or what was before me to perform. I related the circumstance afterwards to brother Joseph Smith, and he bore testimony that it was the angel of the Lord who went before the camp, who found me overpowered with sleep, and thus awoke me. Arriving in the Allred settlement, near Salt River, Missouri, where there was a large branch of the Church, the camp rested a little, and despatched Elder Orson Hyde and myself to Jefferson City, to request of His Excellency, Governor Daniel Dunklin, a sufficient military force, with orders to reinstate the exiles, and protect them in the possession of their homes in Jackson County. We had an interview with the Governor, who readily acknowledged the justice of the demand, but frankly told us he dare not attempt the execution of the laws in that respect, for fear of deluging the whole country in civil war and bloodshed. He advised us to relinquish our rights, for the sake of peace, and to sell our lands from which we had been driven. To this we replied with firmness, that we would hold no terms with land pirates and murderers. If we could not be permitted to live on lands which we had purchased of the United States, and be protected in our persons and rights, our lands would, at least, make a good burying ground, on which to lay out bones; and, like Abraham's possession in Canaan, we should hold on to our possessions in the county of Jackson, for this purpose, at least. He replied that he did not blame us in the least, but trembled for the country, and dare not carry out the plain, acknowledged and imperative duties of his office. We retired, saying to ourselves: "That poor coward ought, in duty, to resign; he owes this, morally at least, in justice to his oath of office." We returned to the camp, which was then on the march, somewhere below the county of Ray. President Joseph Smith, his brother Hyrum, L. Wight and others, repaired with us into a solitary grove, apart, to learn the result of our mission. After hearing our report, the President called on the God of our fathers to witness the justice of our cause and the sincerity of our vows, which we engaged to fulfill, whether in this life or in the life to come. For, as God lives, truth, justice and innocence shall triumph, and iniquity shall not reign. Pursuing our journey, we arrived at Fishing River, Ray County, and encamped for the night on a hill between its forks. This stream was then about six inches deep in each of its branches where the road crossed it. We had but just camped, when there arose such a storm as has been seldom witnessed on our earth; the wind blew, the vivid lightning flashed, the thunder rolled, the earth trembled, and the floods descended in a manner never before witnessed by us. Our tents were blown down, and some of us lay six or eight inches deep in water. There was a large meeting house there with the door open, into which many of us gathered for shelter, after being nearly drowned. Next morning the fords of Fishing River were said to be twenty to forty feet deep. We afterwards learned that an army of outlaws were in our neighborhood, and would have attacked us that night but for the storm; the floods in the river each side of us prevented a hostile meeting, until certain citizens made the acquaintance of our leaders, and learned their intentions. Thus the excitement was allayed, and the outlaws finally disbanded. About this time, owing to some murmurings and insubordination in the camp, the cholera broke out among them, in fulfillment of the word of the Lord, by the mouth of His servant Joseph, and resulted in the death of some fifteen or twenty of the camp, or of others connected with the Saints. Finally, the camp was by the word of the Lord, disbanded, some remained as settlers in that country, and others returned to their homes and families in Ohio. I left the camp at Fishing River, and arrived home in Clay County, where my family resided, late in July. I found my wife still afflicted, and on account of long sickness, reduced greater poverty than before, and I was somewhat embarrassed with debts on account of her board, etc., while I was absent. About the time of the arrival of the camp at Fishing River, the mob of Jackson County sent a committee to twelve of their leaders, to confer with the authorities of the exiled Church in Clay County, to make proposals for the settlement of the whole matter, by purchasing the lands from which they had been driven. The Saints would not sell their lands to their murderers and the land pirates who had driven and plundered them; therefore the mob's representatives were unsuccessful. As this committee of twelve returned, and were crossing the Missouri River at evening, their boat sank in an instant in the middle of the stream, and only about half of the committee ever reached the shore alive. Brother Joseph said it was the angel of the Lord who sank the boat. Having no means of support except by the labor of my hands, I now commenced again to exert myself at hard labor. In this I continued till October of the same year, when, being counselled by the Presidency to remove to Ohio, I started a journey of one thousand miles with my wife, in a wagon drawn by two horses. We had not a single dollar in money, but we trusted in God, and lacked for nothing. During this journey my wife continued in a very feeble state of health. After a journey of near one thousand miles, we arrived at New Portage, fifty miles from Kirtland, early in the winter, and finding a large society of the Saints who welcomed us among them, we stopped for the winter. I now commenced to preach, both in that place and in all the region round, to multitudes who turned out to hear the Word. Many embraced the gospel, and enjoyed the gifts of God; instances of healing were of almost daily occurrence, and the people waxed strong in the faith and in the gifts and power of God. I also labored with my hands with all diligence, when time would permit; thus the winter passed away. While laboring here, letters were received from W. W. Phelps, then President of the Church in Missouri, suspending my papers because I had gone away in debt; which debt had been contracted in behalf of my sick wife while I had been away in the service of the Conference, as recorded in the previous chapter. I had once offered the money on the same, but the person to whom it was due, in view of my public services, refused to take it; nevertheless, President Phelps now censured me severely, observing in his letter that such conduct was not the way of the pure in heart. Under this censure I ceased to officiate, at which both the Church and people in general in and about New Portage were much grieved. In the fore part of February, 1835, I repaired to Kirtland, laid the case before President Smith, with my defence in writing, in which is stated the true circumstances. I proceeded to plead the injustice of the accusation, when the President arose to his feet, lifted his hand to heaven, and with a voice, and energy, and power of the Holy Spirit which thrilled the inmost soul, and would have raised the dead, he exclaimed: "Brother Parley, God bless you, go your way rejoicing, preach the gospel, fill the measure of your mission, and walk such things under your feet; it was a trick of Satan to hinder your usefulness; God Almighty shall be with you, and nothing shall stay your hand." I was comforted, encouraged, filled with new life, thanking God that there was one noble spirit on the earth who could discern justice equity, appreciate the labors of others, and had boldness of soul to judge and act accordingly. In accordance with one of the early revelations to the Church concerning the calling and ordination of Twelve Apostles,* this Quorum was now being filled. Among those chosen for this high and holy calling was my brother Orson and myself. He being still absent, and the other members having been already ordained, a meeting was convened at Kirtland, and very numerously attended, in which, on the 21st day of February, 1835, I took the oath and covenant of apostleship, and was solemnly set apart and ordained to that office; and as a member of that quorum under the hands of Joseph Smith, Oliver Cowdery and David Whitmer; the minutes of which in the Church History are as follows: [Footnote] *See Revelation, Book of Doctrine and Covenants, Section 43. "Kirtland, February 21st, 1835. Pursuant to adjournment, a meeting of the Church was held, and, after prayer by President David Whitmer, and a short address by President Oliver Cowdery to the congregation, Elder Parley P. Pratt was called to the stand, and ordained one of the Twelve by President Joseph Smith, Jr., David Whitmer and Oliver Cowdery. 'O, Lord, smile from heaven upon this thy servant; forgive his sins, sanctify his heart, and prepare him to receive the blessing. Increase his love for thee and for thy cause; increase his intelligence, communicate to him all that wisdom, that prudence and that understanding which he needs as a minister of righteousness, and to magnify the apostleship whereunto he is called. May a double portion of that Spirit which was communicated to the disciples of our Lord and Saviour, to lead them to all truth, rest down upon him, and go with him where he goes, that nothing shall prevail against him; that he may be delivered from prisons, from the power of his enemies, and from the adversary of all righteousness. May he be able to mount up on wings as an eagle; to run and not be weary, to walk and not to faint; may he have great wisdom and intelligence, and be able to lead thine elect through this thorny maze. Let sickness and death have no power over him; let him be equal with his brethren in bringing many sons and daughters to glory, and many nations to a knowledge of the truth. Great blessings shall rest upon thee; thy faith shall increase, thou shalt have great power to prevail. The veil of the heavens shall be rolled up, thou shalt be permitted to gaze within it, and receive instructions from on high. No arm that is formed and lifted against thee shall prosper, no power shall prevail, for thou shalt have power with God, and shalt proclaim His gospel. Thou wilt be afflicted, but thou shalt be delivered, and conquer all thy foes. Thine office shall never be taken from thee, thou shalt be called great, angels shall carry thee from place to place. Thy sins are forgiven, and thy name written in the Lamb's Book of Life; even so. Amen.'" CHARGE GIVEN BY OLIVER COWDERY TO P. P. PRATT "I am aware, dear brother, that the mind naturally claims something new; but the same thing rehearsed frequently profits us. You will have the same difficulties to encounter in fulfilling this ministry that the ancient Apostles had. You have enlisted in a cause that requires your whole attention; you ought, therefore, to count the cost; and to become a polished shaft, you must be sensible, requires the labor of years, and your station requires a perfect polish. It is required not merely to travel a few miles in the country, but in distant countries; you must endure much toil, much labor, and many privations to become perfectly polished. Your calling is not like that of the husbandman, to cultivate a stinted portion of the planet on which we dwell, and when Heaven has given the former and the latter rain, and mellow autumn ripened his fruits, gather it in, and congratulate himself for a season in the remission of his toils, while he anticipates his winter evenings of relaxation and fireside enjoyments. But, dear brother, it is far otherwise with you. Your labor must be incessant, and your toil great; you must go forth and labor till the great work is done. It will require a series of years to accomplish it; but you will have this pleasing consolation, that your Heavenly Father requires it; the field is His; the work is His; and He will not only cheer you, animate you, and buoy you up in your pilgrimage, in your arduous toils; but when your work is done and your labor o'er, he will take you to himself. But before this consummation of your felicity, bring your mind to bear upon what will be imperiously required of you to accomplish the great work that lies before you. Count well the cost. You have read of the persecutions and trials of ancient days. Has not bitter experience taught you that they are the same now? You will be dragged before the authorities for the religion you profess; and it were better not to set out than to start, look back, or shrink when dangers thicken upon, or appalling death stares you in the face. I have spoken these things, dear brother, because I have seen them in visions. There are strong dungeons and gloomy prisons for you. These should not appall you. You must be called a good or bad man. The ancients passed through the same. They had this testimony, that they had seen the Saviour after he rose from the dead. You must bear some testimony, or your mission, your labor, your toil will be in vain. You must bear the same testimony that there is but one God, one Mediator; he that has seen Him will know Him, and testify of Him. Beware of pride; beware of evil; shun the very appearance of it; for the time is coming when, if you do not give heed to these things, you will have a fall. Among your many afflictions you will have many blessings also; but you must pass through many afflictions in order to receive the glory that is in reserve for you. You will see thousands who then they first see you, will know nothing about salvation by Jesus Christ; you shall see a nation born in a day. A great work lies before you, and the time is near when you must bid farewell to your native land cross the mighty deep, and sound the tocsin of alarm to other nations kindreds, tongues and people. Remember, that all your hopes of deliverance from danger and from death will rest upon your faithfulness to God; in His cause you must necessarily serve Him with a perfect heart and a willing mind. Avoid strife and vain glory; think not yourself better than your brethren, but pray for them as well as for yourself; and if you are faithful, great will be your blessings. But if you are not, your stewardship will be taken from you and another appointed in your stead." "Elder Pratt gave his hand to President O. Cowdery, and said he had received ordination, and should fulfil the ministry according to the grace given him; to which the President replied: 'Go forth, and angels shall bear thee up, and thou shalt come forth at the last day, bringing many with thee.'" Thomas B. Marsh and Orson Pratt were absent on a mission. Elder Marsh returned to Kirtland on the 25th of April, and Elder Pratt on the 26th, and received their ordinations and blessing. The following charge was given to the Twelve by President O. Cowdery: "Dear Brethren: Previous to delivering the charge, I shall read a part of a revelation. It is known to you that, previous to the organization of this Church, in 1830, the Lord gave revelations, or the Church could not have been organized. The people of this Church were weak in faith compared with the ancient. Those who embarked in this cause were desirous to know how the work was to be conducted. They read many things in the Book of Mormon concerning their duty, and the way the great work ought to be done; but the minds of men are so constructed that they will not believe without a testimony of seeing or hearing. The Lord gave us a revelation that, in process of time, there should be twelve men chosen to preach His gospel to Jew and Gentile. "Our minds have been on a constant stretch to find who these twelve were, when the time should come we could not tell; but we sought the Lord by fasting and prayer to have our lives prolonged to see this day; to see you; and to take a retrospect of the difficulties through which we have passed; but, having seen the day, it becomes my duty to deliver to you a charge; and first, a few remarks respecting your ministry. You have many revelations put into your hands; revelations to make you acquainted with the nature of your mission; you will have difficulties by reason of your visiting all the nations of the world. You will need wisdom in a ten-fold proportion to what you have ever had; you will have to combat all the prejudices of all nations." He then read the revelation and said: "Have you desired this ministry with all your hearts? If you have desired it, you are called of God, not of man, to go into all the world." He then read again from the revelation what the Lord said to the Twelve. "Brethren, you have your duty presented in this revelation. You have been ordained to the holy priesthood; you have received it from those who have their power and authority from an angel; you are to preach the gospel to every nation. Should you in the least degree come short of your duty, great will be your condemnation; for the greater the calling the greater the transgression. I, therefore, warn you to cultivate great humility, for I know the pride of the human heart. Beware, lest the flatterers of the world lift you up; beware, lest your affections are captivated by worldly objects. Let your ministry be first. Remember, the souls of men are committed to your charge, and, if you mind your calling, you shall always prosper. "You have been indebted to other men in the first instance for evidence; on that you have acted; but it is necessary that you receive a testimony from Heaven for yourselves; so that you can bear testimony to the truth of the Book of Mormon, and that you have seen the face of God. That is more than the testimony of an angel. When the proper time arrives, you shall be able to bear this testimony to the world. When you bear testimony that you have seen God, this testimony God will never suffer to fall, but will bear you out; although many will not give heed, yet others will. You will, therefore, see the necessity of getting this testimony from Heaven. "Never cease striving till you have seen God face to face. Strengthen your faith; cast off your doubts, your sins, and all your unbelief, and nothing can prevent you from coming to God. Your ordination is not full and complete till God has laid His hands upon you. We require as much to qualify us as did those who have gone before us; God is the same. If the Saviour in former days laid his hands on his disciples, why not in latter days? "With regard to superiority I mast make a few remarks. The ancient Apostles sought to be great; but lest the seeds of discord be sown in this matter, understand particularly the voice of the Spirit on this occasion. God does not love you better or more than others. You are to contend for the faith once delivered to the saints. Jacob, you know, wrestled till he obtained. It was by fervent prayer and diligent search that you have obtained the testimony you are now able to bear. You are as one; you are equal in bearing the keys of the kingdom to all nations. You are called to preach the gospel of the Son of God to the nations of the earth; it is the will of your Heavenly Father that you proclaim His gospel to the ends of the earth, and the islands of the sea. "Be zealous to save souls. The soul of one man is as precious as the soul of another. You are to bear this message to those who consider themselves wise; and such may persecute you; they may seek your life. The adversary has always sought the life of the servants of God; you are, therefore, to be prepared at all times to make a sacrifice of your lives, should God require them in the advancement and building up of His cause. Murmur not at God. Be always prayerful; be always watchful. You will bear with me while I relieve the feelings of my heart. We shall not see another day like this; the time has fully come; the voice of the Spirit has come to set these men apart. "You will see the time when you will desire to see such a day as this, and you will not see it. Every heart wishes you peace and prosperity; but the scene with you will inevitably change. Let no man take your bishopric; and beware that you lose not your crowns. It will require your whole souls; it will require courage like Enoch's. "The time is near when you will be in the midst of congregations who will gnash their teeth upon you. This gospel must roll, and will roll until it fills the whole earth. Did I say congregations would gnash upon you? Yea, I say nations will gnash upon you; you will be considered the worst of men. Be not discouraged at this. When God pours out His Spirit the enemy will rage; but God, remember, is on your right hand and on your left. A man, though he be considered the worst, has joy, who is conscious that he pleases God. The lives of those who proclaim the true gospel will be in danger; this has been the case ever since the days of righteous Abel. The same opposition has been manifest whenever men came forward to publish the gospel. The time is coming when you will be considered the worst by many, and by some the best of men. The time is coming when you will be perfectly familiar with the things of God. This testimony will make those who do not believe your testimony seek your lives; but there are whole nations who will receive your testimony. They will call you good men. Be not lifted up when you are called good men. Remember you are young men, and you shall be spared. I include the other three. Bear them in mind in your prayers; carry their cases to a throne of grace; although they are not present, yet you and they are equal. This appointment is calculated to create an affection in you for each other stronger than death. You will travel to other nations; bear each other in mind. If one or more is cast into prison, let the others pray for him, and deliver him by their prayers. Your lives shall be in great jeopardy; but the promise of God is, that you shall be delivered. "Remember you are not to go to other nations till you receive your endowment. Tarry at Kirtland until you are endowed with power from on high. You need a fountain of wisdom, knowledge and intelligence, such as you never had. Relative to the endowment, I make a remark or two, that there be no mistake. The world cannot receive the things of God. He can endow you without worldly pomp or great parade. He can give you that wisdom, that intelligence and that power which characterized the ancient saints, and now characterizes the inhabitants of the upper world. The greatness of your commission consists in this: You are to hold the keys of this ministry; you are to go to the nations afar off; nations that sit in darkness. The day is coming when the work of God must be done. Israel shall be gathered. The seed of Jacob shall be gathered from their long dispersion. There will be a feast to Israel, the elect of God. It is a sorrowful tale, but the gospel must be preached, and God's ministers rejected; but where can Israel be found and receive your testimony and not rejoice? Nowhere! The prophecies are full of great things that are to rake place in the last days. After the elect are gathered out, destruction shall come on the inhabitants of the earth; all nations shall feel the wrath of God, after they have been warned by the saints of the Most High. If you will not warn them others will, and you will lose your crowns. "You must prepare your minds to bid a long farewell to Kirtland, even till the great day come. You will see what you never expected to see; you will need the mind of Enoch or Elijah, and the faith of the brother of Jared; you must be prepared to walk by faith, however appalling the prospect to human view; you, and each of you, should feel the force of the imperious mandate, 'Son, go labor in my vineyard,' and cheerfully receive what comes; but in the end you will stand while others will fall. You have read in the revelation concerning ordination: 'Beware how you ordain, for all nations are not like this nation; they will willingly receive the ordinances at your hands to put you out of the way. There will be times when nothing but the angels of God can deliver you out of their hands.' "We appeal to your intelligence, we appeal to your understanding, that we have so far discharged our duty to you. We consider it one of the greatest condescensions of our Heavenly Father in pointing you out to us, you will be stewards over this ministry; you have a work to that no other men can do; you must proclaim the gospel in its simplicity and purity, and we commend you to God and the word of His grace. You have our best wishes, you have our most fervent prayer, that you may be able to bear this testimony,--that you have seen the face of God. Therefore, call upon Him in faith and mighty prayer till you prevail; for it is your duty and privilege to bear such testimony for yourselves. We now exhort you to be faithful to fulfil your calling,--there must be no lack here; you must fulfil in all things, and permit us to repeat, all nations have a claim on you; you are bound together as the three witnesses were; you notwithstanding, can part and meet, and meet and part again, till your heads are silvered o'er with age." He then took them separately by the hand, and said, "Do you with full purpose of heart take part in this ministry, to proclaim the gospel with all diligence, with these your brethren according to the tenor and intent of the charge you have received?" Each of whom answered in the affirmative. CHAPTER XVI. ------------------------ Return to New Portage:--Fire:--Return to Kirtland:--Mob:--Journey Eastward, as far as Maine:--Return to Boston:--Removal to Kirtland:--A Temple:--School, Endowments, Prophecyings, Visions, etc.:--Visit from Brother H. C. Kimball and Others:--My Wife Healed and Blessed:--A Remarkable Prophecy and its Fulfilment:--Mission to Canada:--Falls of Niagara:--Reflections. After this solemn ordinance was completed, together with the blessings, charges and instructions connected therewith, I was instructed to prepare for a mission in the coming spring, in connection with my brethren of the quorum. I now returned home to New Portage, and began to make preparations for my mission, but the state of my affairs was such that it seemed almost impossible for me to leave home; my wife was sick, my aged mother had come to live with me, and looked to me for support--age and infirmity having rendered my father unable to do for himself or family. I was also engaged in building a house, and in other business, while at the same time I was somewhat in debt, and in want of most of the necessaries of life. Under these embarrassed circumstances, I hesitated for a while whether to attempt to perform the mission assigned me, or stay at home and finish my building and mechanical work. While I pondered these things, with my mind unsettled, and continued my work, with a feeling of hesitation whether it was a duty to sacrifice all the labor and expense to which I had been in my preparations and unfinished work, or whether it was a duty to stay and complete it, I was called very suddenly to administer to a brother by the name of Matthews, who was taken suddenly and dangerously ill. I found him writhing and groaning in the utmost agony, being tramped and convulsed in a horrible manner, while the family were in great consternation, and weeping around him. I kneeled down to pray, but in the midst of my prayer we were interrupted by the cry of _fire! fire!! fire!!!_ We sprang from our knees, and ran towards my house, which was all in a blaze, being an unfinished, two story frame building, open to the fresh breeze and full of shavings, lumber, shingles, etc., while a family occupied a small apartment of the same, and no water near. Our utmost exertions barely accomplished the removal of the family and their goods; the building, tools, boards, shingles, building materials, all were consumed in a few moments. Thus closed all my hesitation; my works of that nature were now all completed, and myself ready to fill my mission. One gave me a coat; another a hat; a third, house room; a fourth, provisions; while a fifth forgave me the debts due to them; and a sixth bade me God speed to hasten on my mission. Taking an affectionate leave of my family and friends in New Portage, I repaired to Kirtland, ready to accompany my brethren. While they made ready I paid a visit to an adjoining township called Mentor; and visiting from house to house, I attempted to preach to them; but they were full of lying and prejudice, and would not hear the Word. I then appointed a meeting in the open air, on the steps of a meeting house owned by a people called "Campbellites," one Mr. Alexander Campbell being their leader; they having refused to open the house to me. Some came to hear, and some to disturb the meeting; and one Mr. Newel soon appeared at the head of a mob of some fifty men and a band of music. These formed in order of battle and marched round several times near where I stood, drowning my voice with the noise of their drums and other instruments. I suspended my discourse several times as they passed, and then resumed. At length, finding that no disturbance of this kind would prevent the attempt to discharge my duty, they rushed upon me with one accord at a given signal, every man throwing an egg at my person. My forehead, bosom, and most of my body was completely covered with broken eggs. At this I departed, and walked slowly away, being insulted and followed by this rabble for some distance. I soon arrived in Kirtland, and was assisted by my kind friends in cleansing myself and clothes from the effects of this Christian benevolence. All things being in readiness, and the spring fairly opened, the Twelve took their journey down Lake Erie, and landed at Dunkirk, in the neighborhood of which we had appointed to hold a conference. The members of the Church assembled from the region round, and the people turned out in great numbers. We addressed them in several interesting discourses, and had good time; many seemed to receive the Word with joy, and some were baptized and added to the Church. From thence we continued our journey through the Eastern States, holding conferences in every place where branches of the Church had been organized, ordaining and instructing Elders and other officers; exhorting the members to continue in prayer and in well doing; ministering to the sick and instructing the ignorant. We also preached the Word, and baptized such as desired to be obedient to the faith; confirming them by the laying on of hands and prayer in the name of Jesus Christ; thus the Holy Ghost and the gifts thereof were shed forth among the people, and they had great joy. The month of August 1835, found us in the State of Maine, and the mission completed. We now returned to Boston, and from thence home to Kirtland, where we arrived sometime in October. After spending a few days in the society of the Saints in Kirtland, I repaired to New Portage, where I found my wife and mother in usual health, and was received with joy by them and the Saints. I now made preparation and removed to Kirtland, in order to be with the body of the Church at headquarters; and to improve every opportunity of obtaining instruction. A portion of the Temple at Kirtland was now finished, and schools were opened in several apartments. The Presidency of the Church, the Twelve, and many others were organized into a school for the purpose of studying the Hebrew language. This study, and the meetings of the several quorums for instruction and endowment, occupied most of the winter. The ordinances of the priesthood were revealed to a greater extent than had been known among men since the prophets and Apostles of old fell asleep; and many were anointed to their holy calling, and were instructed in principles which were great and glorious in themselves, and calculated to enlarge the mind and prepare the chosen servants of God for the great work before them. Many great and marvelous things were prophesied, which I am not at liberty to record, and many of which have since been fulfilled to the very letter. Many persons were carried away in the visions of the Spirit, and saw and heard unspeakable things; and many enjoyed the ministering of angels, and the gift of healing and of speaking in tongues. Spring at length returned, and the Elders prepared to take leave of each other, and to go on their several missions. As to myself, I was deeply in debt for the expenses of life during the winter, and on account of purchasing a lot, and building thereon. I, therefore, knew not what to do, whether to go on a mission or stay at home, and endeavor by industry to sustain my family and pay my debts. It was now April; I had retired to rest one evening at an early hour, and was pondering my future course, when there came a knock at the door. I arose and opened it, when Elder Heber C. Kimball and others entered my house, and being filled with the spirit of prophecy, they blessed me and my wife, and prophesied as follows: "Brother Parley, thy wife shall be healed from this hour, and shall bear a son, and his name shall be Parley; and he shall be a chosen instrument in the hands of the Lord to inherit the priesthood and to walk in the steps of his father. He shall do a great work in the earth in ministering the Word and teaching the children of men. Arise, therefore, and go forth in the ministry, nothing doubting. Take no thoughts for your debts, nor the necessaries of life, for the Lord will supply you with abundant means for all things. "Thou shalt go to Upper Canada, even to the city of Toronto, the capital, and there thou shalt find a people prepared for the fullness of the gospel, and they shall receive thee, and thou shalt organize the Church among them, and it shall spread thence into the regions round about, and many shall be brought to the knowledge of the truth and shall be filled with joy; and from the things growing out of this mission, shall the fullness of the gospel spread into England, and cause a great work to be done in that land. "You shall not only have means to deliver you from your present embarrassments, but you shall yet have riches, silver and gold, till you will loath the counting thereof." This prophecy was the more marvelous, because being married near ten years we had never had any children; and for near six years my wife had been consumptive, and had been considered incurable. However, we called to mind the faith of Abraham of old, and judging Him faithful who had promised, we took courage. I now began in earnest to prepare for the mission, and in a few days all was ready. I took an affectionate leave of my wife, mother and friends, and started for Canada in company with a brother Nickerson, who kindly offered to bear my expenses. After a long and tedious passage in a public coach (the roads being very bad and the lake not open), we arrived at the Falls of Niagara sometime in the month of April, 1836. As this was my first visit to this place it made a deep and awful impression on my mind. We halted a short time to view this wonder of nature, and to adore that God who had formed a world so sublimely grand. The leaping of a mighty river of waters over a perpendicular fall of one hundred and sixty feet, the foaming and dashing of its white spray upon the rocks beneath; the rising cloud of mist with its glittering rainbow, the yawning gulf with its thousand whirlpools; all conspired to fill the contemplative mind with wonder and admiration, and with reverence to the Great Author of all the wonders of creation; while its everlasting roar which may be heard for many miles distant, seemed a lively emblem of eternity. While musing on this spot, I fell into the following train of reflection: O, Niagara! Generations may pass in long succession; ages may roll away and others still succeed; empires may rise and flourish, and pass away and be forgotten; but still thy deafening, thy solemn and awful voice is heard in one eternal roar. The temples of marble may moulder to dust, the monuments of the great may crumble to decay, the palaces of kings fall to ruin and their very place become unknown, their history forgotten in the almost countless ages of antiquity; and still thy sound is heard in everlasting moan, as if mourning over the ruins of by-gone years. With deepest eloquence thou seemest to speak in awful pride, saying: "Before Abraham was, I am;" and with mingled feelings of pity and contempt thou seemest to inquire:-- Where now is Nimrod's mighty tower? Where the Majestic walls, the warlike battlements, The splendid palaces, the hanging gardens Of Babylon? Where the proud Nebuchadnezzar, who, with Golden sceptre, swayed the world, and made The nations tremble? Where the proud Nineveh,-- The strong Thebes, with its hundred gates? The golden Tyre, the splendid Athens, the Majestic Rome, with all their works of art-- Their monuments of fame, once the pride And glory of the world? Where the mighty Pharaoh's, the terrible Alexanders, the invincible Cesars, The warlike Hannibal? Tyrants in turn. Where now the gifted poets, the splendid Orators, the profound philosophers Of Greece and Rome, whose mighty genius Hurled royal tyrants headlong from their thrones,-- Made senates weep or laugh at will, and ruled The nations? They are swept away by time; Their beauty, like the morning flower, is withered Their pride and glory gone like leaves of autumn;-- Their grandest works are fast decaying, Mouldering to ruin, soon to be forgotten. But still my store house is unexhausted, My fountain full and overflowing--my Solid munitions of rocks stand secure.-- My voice as mighty as when the beauteous Colors of the rainbow first sported in The sunbeams:-- As when the intelligences of olden worlds First gazed with admiration upon my Expanded waters; or, animated at The music of my voice joined in the chorus, And all the sons of God shouted for joy. But, boast not, O proud Niagara! Though Thou mayest withstand the ravages of time,-- While countless millions, swept away with all Their mighty works, are lost in following years.-- Yet there is a voice to speak, long and loud; 'Tis Michael's trump, whose mighty blast shall rend Thy rocks, and bow thy lofty mountains in the dust, Before whose awful presence thy waters Blush in retiring modesty; and in Respectful silence thou shalt stand in listening Wonder, and admire, while thunders roll Majestic round the sky, the lightnings play,-- The mountains sink--the valleys rise--till Earth, Restored to its original, receives Its final test, and groans and sighs no more. Till then, weep on, and let thy voice ascend In solemn music to the skies--'tis like A funeral dirge--'tis fit to weep o'er the miseries Of a fallen world in anguish deep. CHAPTER XVII. ------------------------ Journey Resumed:--Ministry:--Striking Answer to Prayer:--Arrival at Toronto:--John Taylor:--Visit the Religious Ministers, the Sheriff, and the Public Market, Seeking for an Opening, but in Vain:--Secret Prayer:--About to leave the City--God Sends a Widow to Receive Me:--Great Faith:--Eyes of the Blind Opened:--Great Excitement and Gainsayings:--Public Preaching:--Find a People Prepared to Receive the Message. Leaving our journey for a day or two on foot, and as the Sabbath approached we halted in the neighborhood of Hamilton, and gave out two or three appointments for meetings. Brother Nickerson now left me to fill these appointments, and passed on to his home, in a distant part of the province. I preached to the people, and was kindly entertained till Monday morning, when I took leave and entered Hamilton, a flourishing town at the head of Lake Ontario; but my place of destination was Toronto, around on the north side of the lake. If went by land I would have a circuitous route, muddy and tedious to go on foot. The lake had just opened, and steamers had commenced plying between the two places; two dollars would convey me to Toronto in a few hours, and save some days of laborious walking; but I was an entire stranger in Hamilton, and also in the province; and money I had none. Under these circumstances I pondered what I should do. I had many times received answers to prayer in such matters; but now it seemed hard to exercise faith, because I was among strangers and entirely unknown. The Spirit seemed to whisper to me to try the Lord, and see if anything was too hard for him, that I might know and trust Him under all circumstances. I retired to a secret place in a forest and prayed to the Lord for money to enable me to cross the lake. I then entered Hamilton and commenced to chat with some of the people. I had not tarried many minutes before I was accosted by a stranger, who inquired my name and where I was going. He also asked me if did not want some money. I said yes. He then gave me ten dollars and a letter of introduction to John Taylor, of Toronto, where I arrived the same evening. Mrs. Taylor received me kindly, and went for her husband, who was busy in his mechanic shop. To them I made known my errand to the city, but received little direct encouragement. I took tea with them, and then sought lodgings at a public house. In the morning I commenced a regular visit to each of the clergy of the place, introducing myself and my errand. I was absolutely refused hospitality, and denied the opportunity of preaching in any of their houses or congregations. Rather an unpromising beginning, thought I, considering the prophecies on my head concerning Toronto. However, nothing daunted, I applied to the Sheriff for the use of the Court House, and then to the authorities for a public room in the market place; but with no better success. What could I do more? I had exhausted my influence and power without effect. I now repaired to a pine grove just out of the town, and, kneeling down, called on the Lord, bearing testimony of my unsuccessful exertions; my inability to open the way; at the same time asking Him in the name of Jesus to open an effectual door for His servant to fulfil his mission in that place. I then arose and again entered the town, and going to the house of John Taylor, had placed my hand on my baggage to depart from a place where I could do no good, when a few inquiries on the part of Mr. Taylor, inspired by a degree of curiosity or of anxiety, caused a few moments delay, during which a lady by the name of Walton entered the house, and, being an acquaintance of Mrs. Taylor's, was soon engaged in conversation with her in an adjoining room. I overheard the following: "Mrs. Walton, I am glad to see you; there is a gentleman here from the United States who says the Lord sent him to this city to preach the gospel. He has applied in vain to the clergy and to the various authorities for opportunity to fulfil his mission, and is now about to leave the place. He may be a man of God; I am sorry to have him depart." Mrs. Walton: "Indeed! Well, I now understand the feelings and spirit which brought me to your house at this time. I have been busy over the wash tub and too weary to take a walk; but I felt impressed to walk out. I then thought I would make a call on my sister, the other side of town; but passing your door, the Spirit bade me go in; but I said to myself, I will go in when I return; but the Spirit said: go in now. I accordingly came in, and I am thankful that I did so. Tell the stranger he is welcome to my house. I am a widow; but I have a spare room and bed, and food in plenty. He shall have a home at my house, and two large rooms to preach in just when he pleases. Tell him I will send my son John over to pilot him to my house, while I go and gather my relatives and friends to come in this very evening and hear him talk; for I feel by the Spirit that he is a man sent by the Lord with a message which will do us good." The evening found Brother Pratt quietly seated at her house, in the midst of a number of listeners, who were seated around a large work table in her parlor, and deeply interested in conversation like the following: Friends: "Mr. Pratt, we have for some years been anxiously looking for some providential event which would gather the sheep into one fold; build up the true church as in days of old, and prepare the humble followers of the Lamb, now scattered and divided, to receive their coming Lord when He shall descend to reign on the earth. As soon as Mrs. Taylor spoke of you I felt assured, as by a strange and unaccountable presentiment, that you were a messenger, with important tidings on these subjects; and I was constrained to invite you here; and now we are all here anxiously waiting to hear your words." Pratt: "Well, Mrs. Walton, I will frankly relate to you and your friends the particulars of my message and the nature of my commission. A young man in the State of New York, whose name is Joseph Smith, was visited by an angel of God, and, after several visions and much instruction, was enabled to obtain an ancient record, written by men of old on the American continent, and containing the history, prophecies and gospel in plainness, as revealed to them by Jesus and his messengers. This same Joseph Smith and others, were also commissioned by the angels in these visions, and ordained to the apostleship; with authority to organize the Church, to administer the ordinances, and to ordain others, and thus cause the full, plain gospel in its purity to be preached in all the world. "By these Apostles thus commissioned, I have been ordained as an Apostle, and sent forth by the word of prophecy to minister the baptism of repentance for remission of sins, in the name of Jesus Christ; and to administer the gift of the Holy Ghost, to heal the sick, to comfort the mourner, bind up the broken in heart, and proclaim the acceptable year of the Lord. "I was also directed to this city by the Spirit of the Lord, with a promise that I should find a people here prepared to receive the gospel, and should organize them in the same. But when I came and was rejected by all parties, I was about to leave the city; but the Lord sent you, as a widow, to receive me, as I was about to depart; and thus I was provided for like Elijah of old. And now I bless your house, and all your family and kindred in His name. Your sins shall be forgiven you; you shall understand and obey the gospel, and be filled with the Holy Ghost; for so great faith have I never seen in any of my country." Mrs. Walton: "Well, Mr. Pratt, this is precisely the message we were waiting for; we believe your words and are desirous to be baptized." Pratt: "It is your duty and privilege," said I, "but wait yet a little while till I have an opportunity to teach others, with whom you are religiously connected, and invite them to partake with you of the same blessings." After conversing with these interesting persons till a late hour, we retired to rest. Next day Mrs. Walton requested me to call on a friend of hers, who was also a widow in deep affliction, being totally blind with inflammation in the eyes; she had suffered extreme pain for several months, and had also been reduced to want, having four little children to support. She had lost her husband, of cholera, two years before, and had sustained herself and family by teaching school until deprived of sight, since which she had been dependent on the Methodist Society; herself and children being then a public charge. Mrs. Walton sent her little daughter of twelve years old to show me the way. I called on the poor blind widow and helpless orphans, and found them in a dark and gloomy apartment, rendered so by having every ray of light obscured to prevent its painful effects on her eyes. I related to her the circumstances of my mission, and she believed the same. I laid my hands upon her in the name of Jesus Christ, and said unto her, "Your eyes shall be well from this very hour." She threw off her bandages; opened her house to the light; dressed herself, and walking with open eyes, came to the meeting that same evening at sister Walton's, with eyes as well and as bright as any other person's. The Methodist Society were now relieved of their burden in the person of this widow and four orphans. This remarkable miracle was soon noised abroad, and the poor woman's house was thronged from all parts of the city and country with visitors; all curious to witness for themselves, and to inquire of her how her eyes were healed. "How did the man heal your eyes?" "What did he do?--tell us," Were questions so oft repeated that the woman, wearied of replying, came to me for advice to know what she should do. I advised her to tell them that the Lord had healed her, and to give Him the glory, and let that suffice. But still they teased her for particulars, "What did this man do?" "How were your eyes opened and made well?" "He laid his hands upon my head in the name of Jesus Christ, and rebuked the inflammation, and commanded them to be made whole and restored to sight; and it was instantly done." "Well give God the glory; for, as to this man, it is well known that he is an impostor, a follower of Joseph Smith, the false prophet." "Whether he be an impostor or not, I know not; but this much I know, whereas I was blind, now I see! Can an impostor open the eyes of the blind?" "Perhaps, then, you intend to be his disciple, to join the '_Mormons_?'" "He said nothing to me about joining the '_Mormons_,' but taught me the gospel, and bore testimony that God had restored its power to the earth. Would you like to be partakers thereof? Or why do you inquire so earnestly about my eyes being healed?" "Oh, we are John Wesley's disciples. We are the Christian Church. We know John Wesley, but as to this man, we know not whence he is." "How is this that you know not whence he is, and yet he hath opened my eyes? Did John Wesley open the eyes of the blind? Can an impostor do it?" "Ah, we see how it is. You are determined to forsake the Christian Church, the good old way, for the sake of these fools, these weak impostors the Mormons. Well, farewell. But remember, you will have no more support from our society, no more encouragement of any kind; you shall not even teach a school for us. How then will you live?" Such contentions and discouragement as these, poured into the ears of a poor mother from day to day, together with railings, lyings, and various sophistry and slander, soon caused her to waver, and like thousands of other poor, weak mortals, she shrank back into the net of sectarian delusion, and was seen by the Saints no more. In the meantime our meetings commenced at Mrs. Walton's. At first very few attended, but they gradually increased till her rooms, and sometimes her yard, were well filled with attentive hearers. Sunday at length arrived, and, not wishing to show opposition, or to set up a separate standard without cause, I appointed no meeting, but accompanied a friend who invited me to hear a preacher in a certain chapel. After the discourse, I was introduced to the speaker by my friend, who invited us both to dine at his house. After much interesting conversation, I was invited to accompany them to another meeting, held at the residence of a Mr. Patrick, a wealthy, aristocratic gentleman, who held an office in the government. In a large apartment, well furnished, was soon convened a solemn, well dressed, and, apparently, serious and humble people, nearly filling the room. Each held a bible, while Mr. Patrick presided in their midst, with a bible in his hand and several more lying on the table before him. With one of these I was soon furnished, as was any other person present who might lack this, apparently, necessary article. In this manner these people had assembled twice each week for about two years, for the professed purpose of seeking truth, independent of any sectarian organization to which any of them might nominally belong. Here had assembled John Taylor, his wife, Mrs. Walton and some others who now knew me, although to the president and most of the congregation I was entirely unknown, and, from my appearance, was supposed to be some farmer from the country who had dropped in by invitation. Meeting was soon opened by singing and prayer in a fervent manner, after which each one was at liberty to introduce such subject of investigation as he might think proper. John Taylor arose, and read in the New Testament the account of Philip going to Samaria and preaching the gospel, and what followed. Closing the book, he remarked that the Samaritans received the Word with joy; and were then baptized, both men and women; after which the two Apostles, Peter and John, came from Jerusalem, and laid their hands on them in the name of Jesus, and prayed that they might receive the Holy Ghost; and they received it, and spake with tongues, and prophesied. "Now," said he, "where is our Philip? Where is our receiving the Word with joy, and being baptized _when we believed _? Where is our Peter and John? Our apostles? Where is our Holy Ghost by the laying on of hands? Where are our gifts of the Holy Ghost? Echo answers, where? "Is this the pattern of the Christian Church, the model for the organization in all after times? If so, we, as a people, have not the ministry, the ordinances, the gifts which constitute the Church of Jesus Christ. We are told that we were sprinkled in our infancy, but this was not baptism; and if it was, we neither believed nor rejoiced at the time, nor did we act in the matter at all, but were acted upon. How different from the Samaritans, who were baptized _when they believed, and received the Word with joy_. "Again, Peter and John were commissioned as Apostles, and they ministered the Holy Spirit by the laying on of hands in the name of Jesus. Instead of which, we have had ministers commissioned by the King and Parliament of England, or by John Wesley and his successors, without any pretence of a word from the Lord or his angels to commission them. Again, the Samaritans had spiritual gifts. We have none. If, then, we differ entirely from the pattern in all things, what claim have we, or any of the Christian world, to be considered the Church of Christ? If we are not members of the Church of Christ, wherein do we differ from the heathen, whom we affect to despise or pity? We even shudder for nations or individuals grown up without baptism, while at the same time it would appear that we are all without it, that we are all heathen, so far as the Christian Church is concerned, as we have not even the shadow of anything according to the pattern. We cannot boast of even an approach to a base resemblance or counterfeit. What say you to this, my brethren?" The subject now opened gave rise to a most candid investigation. Several spoke to the point. Some were of the opinion that the principles, being lost, were never to be restored. Others suggested that it was their privilege to pray that the heavens might be opened and men commissioned by new revelation. Others, again, hinted that the Lord might, perhaps, have commissioned men already in some part of the world; and, if so, why not pray that he would send them to us. Nothing definite was concluded on when the old preacher who invited me arose and said: "There is a stranger present who, perhaps, might wish to speak." The chairman observed that he was not aware of the presence of a stranger, but if such was the case he was at liberty, as were all persons in these meetings, to make remarks. I arose, and observed that I was a stranger from the United States; but not a stranger to the great principles under investigation in this meeting. I was prepared to speak on the subject at some length; but should not do so then, as the time had been well occupied and the people edified. My credentials were then presented to the meeting through the chairman, and a special appointment given out for me at evening. However they might differ as to the means of restoration of the Christian Church, certain it is that they appeared at the close to unite, with one voice, in acknowledgment of their destitution. "O Lord," said the chairman, in his closing prayer, "we have neither apostles, visions, angels, revelations, gifts, tongues, ordinances, nor a Christian ministry; we acknowledge that we are destitute of everything like the pattern of the true Church, as laid down in thy holy Word, and we pray thee to send whom thou wilt." At this all seemed to say Amen, while tears and sobs attested their sincerity. CHAPTER XVIII. ------------------------ Crowded Meeting:--Discourse:--Baptize the People and Organize a Church:--Spread of the Work:--First Visit to the Country:--Opposition:--Remarkable Success:--Return to Kirtland:--Return with my Wife to Toronto:--Meetings at Mr. Lamphere's:--A Woman Healed and Evil Spirits Rebuked:--Mr. Lamareux:--A Meeting:--A Challenge:--Discussion Held in the Open Air:--Great Crowd:--Opening Propositions by Elder O. Hyde:--Result of the Discussion. In the evening Mr. Patrick's large rooms were crowded to excess with anxious listeners. I then addressed them on the subject they had been investigating. The following is an outline of the discourse, which occupied from two to three hours: "Friends, I am aware that the subject now under consideration is one of the most vital importance to the Christian world, and, though it may seem to be new to most persons, it is familiar to me. I have traced it in all its bearings, weighed it in every possible light, and am prepared to impart to others that which, I trust, will satisfy and enlighten the inquiring mind. "It appears from our text, as well as from the general tenor of the New Testament, that certain definite principles existed, which, acted upon and enjoyed, constituted the Christian Church, or body of Christ, viz: "First. An inspired priesthood or apostleship, authorized to administer salvation in the name of Jesus. "Second. Faith in their words and testimony on the part of those who heard them. "Third. Reformation of life. "Fourth. Obedience to certain ordinances, as baptism and the laying on of hands in the name of Jesus Christ, in order to the remission of sins and the gift of the Holy Ghost. "Fifth. The spiritual gifts imparted to the body thus organized, in order to its edification, growth and perfection. "It may be presumed that every portion of the professed Christian Church, without any exception--I mean those who admit the Scriptures to be a record of things as they existed--will readily agree, that the five principles just named did exist, and did constitute the Christian church or body of Christ. This, then constitutes the model or pattern of the object of our present search. "We have only to compare modern pretenses with this ancient model, in order to judge of them at once. Either the same principles would be required to constitute the body of Christ in all succeeding ages, or else the New Testament must cease to be a standard, and be superseded by a dispensation of later origin; claiming power to nullify or make void the dispensation of Jesus Christ and his Apostles, and to introduce another order of things in its stead. "This last alternative none are so bold as to claim. All agree that the gospel was a perfect system, an unchangeable and everlasting covenant, never to be changed or altered by the Lord, and only perverted or altered by man under a severe penalty--a dreadful anathema. In physical matters men are not easily deceived or duped; for instance, a man sees or hears an exact description of a human body as existing in the days of Socrates or Plato; it has head, eyes, ears, mouth, arms, hands, legs, feet, etc. Can an impostor impose upon that man in this age? Can he introduce a wild beast, a fowl, a serpent, a man dismembered of his head, eyes, ears, hands, or feet? Could he pass any of these upon his fellow men as constituting the human body; the model or pattern answering to the former description? No, he could not. He would be considered out of his senses, and would be laughed to scorn for attempting such a thing. "Why, then, are we at a loss in judging of the various systems which, in modern times, claim to be the church of Christ? Why do we not compare them with the model, and reject or receive at once? Perhaps you will say that such a course leads to consequences and conclusions so awful, that it opens truths so unwelcome, that it is natural to shrink from the view; and, like the ostrich in the desert, when pursued too closely, hides the head and eyes in a false covering, while the body is exposed to certain destruction. "Says one, 'if the ancient model or pattern is the standard, then the veil of modern Christendom is thrown off, and the entire world unchristianized--for we nowhere find such a pattern.' Well, admit then that there is no Christian church in existence among men, and that there has not been for many ages. What then? is it a truth? If so, truth will not harm anybody. If the whole world has been for ages wrapped in mystery and deception, is it not better to find it out now than to continue in ignorance until Jesus reveals it at the judgment day, and sinks us in a moment from the highest pinnacle of hope and expectation to despair, rendered a thousand-fold more painful by a sudden reverse? "But suppose, on opening our eyes to this great discovery, we search and find our observations and conclusions warranted by the whole tenor of prophetic writ? Suppose Jesus Christ and his Apostles and prophets all agree in bearing testimony, and foretelling the very order of things which we find to exist; also, its final end or termination, and the restoration of his Church and the reign of his Saints? Would not our own observations of what actually exists, confirmed by the prophetic declarations of such a host of witnesses, all testifying that it would be so, be a double assurance that we had opened our eyes to a snare in time to escape, and cause us to leap forward with a thrill of joy and faith to that which is to come? "We could then exclaim, in viewing the trumpery, pomp, splendor and greatness of Catholicism, or the scarcely less false and glaring systems of absurdity and priestcraft under the name of Protestantism, in their various forms, O, thou mystery of iniquity! thou are at least revealed, thou who deceivest all nations with thy sorcery, and with whom the kings of the earth and the nobles and great men have committed fornication, and lived deliciously; thy covering is removed, and the people shall see thy nakedness and abhor thee; and many shall be ready when the proclamation is made, '_Come out of her, my people._' "But suppose, on the other hand, we shut our eyes to these truths, and hug to our bosoms those systems of falsehood and error, which claim to be of Christ, but are not? The result will be a continuance on our part to build up that which the Lord purposes in due time to tear down, and to oppose that which the Lord will send into the world to accomplish his purposes. We would in this case be his enemies, and be found fighting against him. "Let us look at the Jews in the glass of prophecy. Our own dear selves not being in the scale, perhaps we can the more readily discern the equity of the balance, and afterwards venture to be weighed in the same, even though both Jew and Gentile should be found wanting. "For nearly two thousand years we behold the Jews without a prophet, inspired priest, king, ruler or teacher, to lead them to light, to freedom, or to God. No voice form the burning bush; no thunderings upon Sinai; no still small voice whispering of right and salvation; no call from the eternal throne; no vision, angel or dream to light them on their pathway as they wander and are oppressed amid the darkness of Gentile dominion. Their temple is in ruins; their sacrifices have ceased; their priesthood is powerless; while their very city and country is desolate, or trodden under foot. We say to the Jew, why all this? Is it not possible that your fathers have rejected the Messiah and his holy Apostles and prophets; and these things been withheld from them in the anger of the Almighty? O, no, says the Jew, we are the true church and people of God; revelations, prophets, visions, angels and gifts were only given at first to establish the church of Israel, and the canon of Scripture being complete, there was no further need of these things; therefore, they ceased. "Now, _you_ know that this Jew is mistaken. You pity him. You wonder at his ignorance. You know that when in the days of Samuel's childhood there was no open vision from the Lord; it was because the priesthood, the proper communication between God and the people, was in transgression. The priests of the house of Eli were robbing the sacrifices for their own aggrandizement; and were committing whoredoms with the very women who came there to worship. _You_ also know that when King Saul was no longer favored with revelation, when the heavens were shut against him, and the Lord answered him not, neither by vision, angel, dream, Urim and Thummim, nor prophet; it was because the Lord had forsaken him and had rent the kingdom from him, and had given it to David, dooming him to destruction, and withdrawing His spirit from him, abandoning him to a spirit of murder and persecution towards the chosen instruments of the Almighty. _You_ also know that, when, before Christ, these gifts had ceased in the Jewish church (say from Malachi to John the Baptist), there were a multitude of sects, none of which were right. All had to come on a level and repent, and be baptized by John, in order to prepare the way of the Lord. "You also know that the Jews were no longer favored with apostles and inspired men after they had rejected Christ and his Apostles, because they were rejected of the Lord; and the kingdom, according to the words of Jesus, was taken from them and given to a people who should bring forth the fruits of the same. You also know that the reason why a Jew to this day is without these things is, because his fathers, eighteen hundred years ago, rejected them. "But the Jew knows none of these things. He is blinded with the vain and delusive thought that his race, being the chosen of the Lord, must forever remain in favor, whether they do iniquity or not. Why! exclaims the Jew, we dare not for a moment look at things in the light you suggest; it would disfranchise the whole nation for eighteen centuries, and count them as aliens from the covenant of their fathers, and form the commonwealth of Israel. Well, what if it does? Is it not better for them to know the worst in time to mend? "Now, let us turn to the Gentile church. They, by the ministration of the Apostles, received the kingdom of God, and enjoyed its fruits. The natural branches were broken off, and they were grafted in; 'take heed,' says Paul, 'for it God spared not the natural branches, _take heed_, lest he spare not thee.' "When the Gentile church received the kingdom, and became such, they were everywhere blessed with the ministry of inspired men, and were favored with revelations, visions, angels and prophets, as the New Testament bears witness. What became of these things? Under what circumstances, and in fulfillment of what Scriptures did they cease from among the Gentiles? "The prophet Daniel, had foretold of the several powers which would arise and bear rule in the earth. But the Roman, the most terrible power of all, should '_destroy the mighty and the holy people_.' This power should change the times and the laws, and wear out the Saints of the Most Holy, until the end, when the Saints should take the kingdom under the whole Heaven, and possess it. Such in substance is Daniel's testimony. "John, in his revelations, bears the same testimony. He predicts that a certain power under the figure of a woman upon a beast, with Mystery written upon her forehead, should have dominion among all nations; have to do with all kings; and that all nations should be deceived by her, and their kings live deliciously with her, while she would be drunken with the blood of the saints and with the blood of the martyrs of Jesus. "Paul also predicts a time when men '_would not endure sound doctrine, but would turn away their ears form the truth, and be tuned unto fables, heaping to themselves, teachers_.' That they would '_have a form of godliness and deny the power_.' Paul also bears testimony that the Gentiles, if they abide not in faith, shall meet with a similar fall as did the Jews. "Jesus Christ speaks of a time when the times of the Gentiles shall be fulfilled: their dominion come to an end with great judgment, and Jerusalem no longer be trodden under foot by them. "Now the summary of these things is this: "The Gentiles killed the Apostles and inspired men. "The Gentiles ceased to bring forth the fruits of the kingdom. "The Gentiles became drunken with the blood of the saints. "The Gentiles destroyed the mighty and holy people. "The Gentiles changed the times, and laws, and ordinances of God. "The Gentiles turned away their ears from the truth, and were turned unto fables. "The Gentiles would not endure sound doctrine, but heaped to themselves teachers. "The Gentiles maintained a form of godliness without its miracles and powers. "The Gentiles were '_full of names of blasphemy_,' and mystery was written as a frontispiece on all their institutions. "The Gentiles deceived all nations, and drew kings and great men into the wake of their mysterious abominations and religious mummeries. "The Gentiles continue to bear rule by these means till the judgments of the Almighty sweep them from the earth, and put an end to their dominion; and God restores Israel and Jerusalem, and gives the dominion to his Saints. "How often the Lord may have restored the priesthood and ordinances, the true Church and its gifts to the earth, among the humble, is not known. But this much we know, there would be no peace nor security for men professing such institutions; they would be either hunted down and destroyed, or driven to the necessity of secluding themselves in the most secret recesses, where their history would never come down to us. As _Protestants_, we can make no pretenses to a successive line of apostleship; for this would imply that we were never Roman Catholics; therefore, what need of protestation or dissent from that to which we never had belonged? Nothing short of a new dispensation--a new revelation to commission apostles as at the first, could give any religious body a claim, or a shadow of claim, to be the Church of Jesus Christ, or entitle them to the spiritual gifts. "Such, my friends, is the deplorable picture of Gentile Christianity as presented before us, whether we look with the naked eye on facts around us, or, aided by the glass of prophecy and history, review the dim vista of successive generations in the mighty past. Yet in the midst of the reign of error and blood there have always been many individuals who desired to know and serve the Lord. They have desired to see the triumph of truth; but the time had not come; they died without the sight; but they will arise again to enjoy the triumph; they with us will rejoice when error is overthrown and the Saints possess the kingdom. "I have now reviewed the past, my friends, and have shown by what means the Jews and Gentiles have lost the peculiar blessings which characterize the Church of God. I have detained you long, and am, as yet, only on the threshold of the great subject before me. In another discourse I might draw a brighter picture by setting before you the great and precious promises which ensure to the world a new dispensation in which all these things will be restored, and the Church of the Saints grow, flourish and triumph in the earth. "I must now close by blessing this people who have opened their hearts to listen with such attention. May the blessings of the Lord Jesus Christ and his spirit rest upon you, that you may receive and know the truth. Amen." As I finished speaking the unanimous voice was for another meeting, which was finally given out for the next evening. Evening came again. Crowds assembled. I then went into detail with a chain of prophecy, beginning with Moses and the prophets, and ending with John's revelation; showing that the latter-day glory was to be ushered in by a new dispensation revealed from heaven; by the ministration of angels, and sustained by the marvelous power and gifts of God; till it resulted in the overthrow of all mystery, darkness, ignorance and corruption, and the ushering in of the universal reign of peace and truth. This prophetic review occupied some two or three hours more. I then closed by saying that had I time I would give them the details of the commencement of this restoration by a new dispensation revealed from the heavens by the angels of God, and in exact and detailed fulfillment of some of the prophecies which I had been reviewing. All cried out for another meeting, which was appointed for the next night. In the third evening I related the visions, manifestations and many of the details of the organization and movements of the Church of the Saints. The truth was now plainly before this people, who had been in so wonderful a manner prepared for its reception, as predicted by brother Kimball on my head before leaving home. The man of the house now rejected me, and the meeting of seekers after truth left his house, and came and were baptized and held their meetings at the house of the widow Walton, who had received me, and who was now baptized with all her household, who were of sufficient age to receive the gospel. John Taylor and his wife, whose house I first entered in Toronto, are also baptized. He soon became an assistant in the ministry. This is that same John Taylor who is now one of the Twelve Apostles. The work soon spread into the country and enlarged its operations in all that region; many were gathered into the Church, and were filled with faith and love, and with the Holy Spirit, and the Lord confirmed the Word with signs following. My first visit to the country was about nine miles from Toronto, among a settlement of farmers, by one of whom I had sent an appointment beforehand. John Taylor accompanied me--this was before he was baptized--we rode on horseback. We called at a Mr. Joseph Fielding's, an acquaintance and friend of Mr. Taylor's. This man had two sisters, young ladies, who seeing us coming ran from their house to one of the neighboring houses, lest they should give welcome, or give countenance to "_Mormonism_." Mr. Fielding stayed, and as we entered the house he said he was sorry we had come, he had opposed our holding meeting in the neighborhood; and, so great was the prejudice, that the Methodist meeting house was closed against us, and the minister refused, on Sunday, to give out the appointment sent by the farmer. "Ah!" said I, "why do they oppose Mormonism?" I don't know, said he, "but the name has such a contemptible sound; and, another thing, we do not want a new revelation, or a new religion contrary to the Bible." "Oh!" said I, "if that is all we shall soon remove your prejudices. Come, call home your sisters, and let's have some supper. Did you say the appointment was not given out?" "I said, sir, that it was not given out in the meeting house, nor by the minister; but the farmer by whom you sent it agreed to have it at his house." "Come then, send for your sisters, we will take supper with you, and all go over to meeting together. If you and your sisters will agree to this, I will agree to preach the old Bible gospel, and leave out all new revelations which are opposed to it." The honest man consented. The young ladies came home, got us a good supper, and all went to meeting. The house was crowded; I preached, and the people wished to hear more. The meeting house was opened for further meetings, and in a few days we baptized brother Joseph Fielding and his two amiable and intelligent sisters, for such they proved to be in an eminent degree. We also baptized many others in that neighborhood, and organized a branch of the Church, for the people there drank in truth as water, and loved it as they loved life. After ministering in and about Toronto for about two months I found it necessary to return home, as some of my debts were pressing, and we needed a supply of our printed works to circulate among the people. I accordingly gave out word, in a meeting in Toronto one Sun day evening, that I should take boat for home next morning. Now all this time I had asked no man for money, nor had I explained my circumstances. However, on shaking hands at the close of the next meeting, several bank bills were secretly shaken into my hands, amounting in all to several hundred dollars--including subscriptions for books, periodicals, etc. I thanked the Lord God of Israel for the fulfillment of the first instalment of brother Kimball's prophecy, and went on my way rejoicing. On my arrival in Kirtland I was enabled to meet my most urgent debts, and to get time on the remainder. I found my wife had been healed of her seven years' illness from the time Brother Kimball had ministered unto her, and I began to realize more fully that every word of his blessing and prophecy upon my head would surely come to pass. After a pleasant visit with the Saints, I took my wife with me and returned again to Toronto, in June, 1836. The work I had commenced was still spreading its influence, and the Saints were still increasing in faith and love, in joy and in good works. There were visions, prophesyings, speaking in tongues and healings, as well as the casting out of devils and unclean spirits. One remarkable circumstance, among many, I will relate in detail: There was living within a short day's journey of Toronto, in a certain neighborhood where I ministered every two weeks (for the circuit of my labors had now so much enlarged that I had to travel continually from branch to branch and neighborhood to neighborhood), a man named Lamphere, who was noted for being the most irreligious man in all the country; he and the family were hardly ever known to attend a religious meeting; they would work on the Sabbath, and swear, curse, etc. This man and his family were so wrought upon by the power of truth that he opened his house for stated meetings, which I held there regularly every two weeks. He and the family always entertained me with every kindness and every demonstration of hospitality in their power. The people of the neighborhood always turned out to hear, and seemed to receive the Word with faith and joy, but as yet none of them had been baptized, or joined the Church of the Saints. All noticed the change in the Lamphere family, and all rejoiced, and even marvelled at so sudden a reformation in a family so gospel hardened, as they called it, though in truth none of them had ever heard the gospel in its power and fullness till my visits commenced there. Now there was living in that neighborhood a young man and his wife, named Whitney; he was a blacksmith by trade; their residence was perhaps a mile or more from this Lamphere's, where I held my semi-monthly meetings. His wife was taken down very suddenly about that time with a strange affliction. She would be prostrated by some power invisible to those about her, and, in an agony of distress indescribable, she would be drawn and twisted in every limb and joint, and would almost, in fact, be pulled out of joint. Sometimes, when thrown on to the bed, and while four or five stout men were endeavoring to hold her, she would be so drawn out of all shape as to only touch the bed with her heels and the back part of her head. She would be bruised, cramped and pinched, while she would groan, scream, froth at the mouth, etc. She often cried out that she could see two devils in human form, who were thus operating upon her, and that she could hear them talk; but, as the bystanders could not see them, but only see the effects, they did not know what to think or how to understand. She would have one of these spells once in about twenty-four hours, and when a period of these spells were over she would lie in bed so lame, and bruised, and sore, and helpless that she could not rise alone, or even sit up, for some weeks. All this time she had to have watchers both night and day, and sometimes four and five at a time, insomuch that the neighbors were worn out and weary with watching. Mr. Whitney sent for me two or three times, or left word for me to call next time I visited the neighborhood. This, however, I had neglected to do, owing to the extreme pressure of labors upon me in so large a circuit of meetings--indeed, I had not a moment to spare. At last, as I came round on the circuit again, the woman, who had often requested to see the man of God, that he might minister to her relief, declared she would see him anyhow, for she knew she could be healed if she could but get sight of him. In her agony she sprang from her bed, cleared herself from her frightened husband and others, who were trying to hold her, and ran for Mr. Lamphere's, where I was then holding meeting. At first, to use her own words, she felt very weak, and nearly fainted, but her strength came to her, and increased at every step till she reached the meeting. Her friends were all astonished, and in alarm, lest she should die in the attempt, tried to pursue her, and they several times laid hold of her and tried to force or persuade her back. "No," said she, "let me see the man of God; I can but die, and I cannot endure such affliction any longer." On she came, until at last they gave up and said, "Let her go, perhaps it will be according to her faith." So she came, and when the thing was explained the eyes of the whole multitude were upon her. I ceased to preach, and, stepping to her in the presence of the whole meeting, I laid my hands upon her and said, "Sister, be of good cheer, thy sins are forgiven, thy faith hath made thee whole; and, in the name of Jesus Christ, I rebuke the devils and unclean spirits, and command them to trouble thee no more." She returned home well, went about her housekeeping, and remained well from that time forth. Her neighbors watched to see if the trouble would return upon her, but, after a few days they gave up all their fears, and gave glory to God, saying that the ancient gospel had truly been restored. About seven miles from this place lived a merchant by the name of Lamareux, who was a man of extended thought and general information; he sometimes preached or lectured to the people. This man, on hearing the strange reports of what was going on, sent for me. I visited him on a day appointed; he had shut up his store, suspended all business, dressed in his best, and prepared a dinner, while at the same time a general meeting of the people was convening in his large barn. He received us cordially, and after dinner accompanied us to the barn, where there was, indeed, a crowd of some hundreds of anxious listeners. We preached; after which the old merchant exclaimed to the meeting, that if this was Mormonism he was a Mormon. He pressed us to tarry a few days, or rather go with him, to which we consented. So, next morning he furnished a horse and saddle for himself, and another for me. We mounted--he leading the way. We travelled through a fine settled country of villages and farms, where I had never been before, and where they were strangers to "Mormonism" and to me, but well acquainted with him. As we went, he preached, saying to every man he met, and even crying aloud to those at a distance, and as we halted in each little village: "Hear ye, my friends, the kingdom of Heaven is restored again to man, with the gospel in its ancient fullness and power. Turn out and hear this stranger who is with me, and do not gainsay him, for I testify to you that the sick are healed, the eyes of the blind are opened, and devils are cast out under his hand in the name of Jesus. And if you do not believe it we can give you names and particulars, and prove it by scores and hundreds of witnesses." The more I tried to keep him still the more he proclaimed these things. Leaving a chain of appointments, we travelled as far as Scarborough, and, preaching there, we returned the next day and filled the chain of appointments given out the day before. The excitement now became general, and a very learned clergyman, a Mr. Browning, of the Presbyterian order--announced himself as the people's chosen champion to meet us in public debate and put us down, or receive our doctrine, according as truth might appear on investigation. A public discussion was at last agreed upon, to be held a few weeks thence in the open air, as no building would hold the people. The preliminaries were as follows: The Bible to be recognized as a standard of truth. We were to have the opening speech, in which we were to set forth our principles; when the reverend gentleman was to have a certain length of time to reply, and so on alternately. The meeting at length came off. Thousands attended, and listened with patience. Elder Orson Hyde, who had now arrived from the States to my assistance, took up the matter, as I was unavoidably engaged elsewhere. A large platform had been erected for the speakers, and while Elder Hyde sat almost alone before that vast assemblage, the reverend gentleman had five or six other clergymen beside him as helps. In the opening speech Elder Hyde laid down the following principles, viz: A true Church of Christ is composed of apostles, prophets, elders, teachers and members, who have been baptized (immersed) in the name of Jesus Christ, and who have received his spirit by the laying on of hands of his apostles, or authorized servants. A true Church of Christ believed in visions, angels, spirits, prophesyings, revelations, healings and miracles of every kind, as described in the New Testament. Any creed or religious body differing from this New Testament pattern could not be considered the Church of Christ, however sincere they might be. Having laid down these premises, he demanded of his opponent a positive admission or denial of the premises, before he would allow himself to be drawn to a second question or point of debate. This took his opponents all aback; they had sense enough to see that if they affirmed these premises there was an end of Presbyterianism, and all other sectarian forms which have set aside these powers. On the other hand, if they denied the premises laid down by Elder H., it would be denying the Bible standard, by which both parties agreed to abide. For these reasons the party of the opposition utterly refused to either affirm or deny. Attempts were made in every possible form to draw Elder H. to other points of debate; but all in vain. Slanderous reports from the press, pamphlets and newspaper abuse, were offered in abundance; but were not suffered to be introduced into the discussion, because both parties had agreed to abide by the Bible as a standard. Thus, after a few hours of shuffling and trickery on the part of the opposition, and a few vain attempts to introduce the poisonous slanders which so often prevail in blinding the public mind, they were utterly silenced. Elder Hyde then proceeded to address the vast assemblage at considerable length, congratulating them on the triumph of truth, and exhorting them to obey the gospel, and thus avail themselves of its blessings, after which the discussion closed; but the truth grew and prevailed. CHAPTER XIX. ------------------------ A Vision:--Remarkable Signs in the Heavens:--A False Prophet:--A Dream:--Impression:-- Prayer:--Interpretation Given in a Second Dream:--Attend Mr. Caird's Meeting:--He Shows Himself to be a Railer and a Liar:--We Challenge Him to an Investigation:--He Visits Toronto:--We Return There:--Continues His Opposition:-- Refusing to Meet Us:--Great Meetings:--Excitement:-- Text:--Summary of the Discourse Proving Him a False Teacher:--He Retires to Private Life:--Return to Kirtland:-- Birth of My First Born. In July, 1836, while lodging at the house of brother Joseph Fielding, the voice of the Lord came unto me in a dream, saying: "_Parley_!" And I answered: "Here am I;" for I was in a vision of the Spirit and knew that it was the Lord who spake unto me. And he said: "When did I ever reveal anything unto you in a dream and it failed to come to pass?" And I answered: "Never, Lord." "Well, then," He continued, "go unto the people and cry unto them with a mighty voice that they repent, lest I smite them with a curse and they die; for, notwithstanding the present fruitfulness of the earth, there shall be a famine in the land; and not only a famine for bread, but a famine for the Word of the Lord; for I will call my servants out from their midst and send them to the nations afar off." Having heard these words I took courage, and I continued to lift up my voice in the congregations, both in town and country, testifying of the gospel and warning the people of things to come. Many repented and were baptized, while many hardened their hearts and were filled with a contentious and lying spirit. But the Saints were filled with faith, joy, and love; and they met together oft, and had great union and peace, and were happy in the society of each other. In the autumn of the same year--I think in September--I had preached on Sunday in the chapel, on the subject of the coming of the Son of Man and the signs which would precede his coming. I prophesied that they would see signs in the heavens very soon, such as were spoken of by Jesus Christ in the New Testament; and that when they should begin to see them they might know for themselves that His coming was nigh at hand. After thus preaching I returned in the evening to the house of brother and sisters Fielding, at the hour of 9 p.m.; we sat up for an hour or two conversing on these important things and rejoicing, when, on going out at the door and looking abroad, we beheld a most wonderful scene in the heavens, and, as it continued for some time, we finally went to some of the nearest neighbors and called them out to behold it. A wave of white light extended like a rainbow from east to west over the entire horizon, a little south of the meridian. It was in appearance about twenty feet wide, and seemed agitated in its motions like a wave of the sea; at length it removed like the motions of a great swell of the sea towards the south and disappeared; when lo! another similar light appeared immediately in the place of the former, and, after remaining stationary with agitated motions for some time, it rolled away to the south and disappeared like the former, and was replaced by a third. Thus the same scene was renewed and continued for hours. We finally all retired to rest, while it yet continued to be exhibited. After spending the season in continued labors, and organizing the Church in many places, I was about to return in October to Kirtland, Ohio, to my home. Now, there was a man named Caird, who, previous to my visit to Canada, had been over from England as a preacher, who pretended to be sent of God by revelation. He had preached many things, and told the people that God had raised up apostles in England, and organized the true church, and was sending preachers from thence into all the world, to prepare the way for the coming of the Son of Man. This man held to the sprinkling of infants, which he called baptism. He also held that the church of which he was a representative and messenger, included the national Church of England; and all others who had been baptized (sprinkled), whether Catholic or Protestant. This great, universal church was the true church, only needing the restoration of apostles and gifts which had now commenced to be restored. This man had great influence in Canada on his former visit, and he had long been looked for to return to Toronto on his second visit. The people were all expectation, and very anxious that he should arrive in time to meet me before I should return home; for many persons greatly wondered that there should arise about the same time one church in America and another in England, both professing apostolic power and universal jurisdiction. Some of those who had heard both of us, tried to think that both systems were one and would run together. Others said they would wait and see which serpent swallowed the other before they would join either. Some affirmed that Mr. Caird would never shrink from the investigation of anything, therefore, he must embrace "_Mormonism _;" for it has only to be investigated to be appreciated. Others equally affirmed that Mr. Pratt never shrank from investigation, and, therefore, they must meet each other; must come to an understanding; must become one, or else one of their systems must be shown to be very erroneous; for these men have neither of them ever found his master in any of the sects here in Canada at any rate. Such is a specimen of the sayings and feelings of an excited public, in view of the meeting of two such men. On my own part, although I knew his system was erroneous and not founded in truth, yet I had formed a very favorable opinion of the man, and had made up my mind to meet a fearless champion who would not shrink one moment from a full and free investigation. Believing this, I felt in high hopes that he would be an instrument in the hands of God to receive and spread the truth. This man still lingered at Kingston, two hundred miles distant, and did not come up to Toronto as expected. To satisfy the anxiety of the people, I at length proposed in our meeting one Sabbath, that I would take steamer the next morning and go down to Kingston, and see this strange man. That same night I had a dream, as follows: I thought I was in a vast wilderness of wild beasts of every description, among which was a species of elephant so large that its trunk reached nearly to the tops of the tall trees, and when he walked the earth trembled; the beasts of the field fled from before him, and the trees were swayed on either side of him as slender reeds. At this I was afraid, and I wafted myself up by the power of the Spirit, and sat in the top of a tall tree. As he approached, I reflected as follows: Why should such a man as I fear? I have any amount of power given me of God, I will, therefore, descend to earth before him; for he can never harm me. I accordingly descended. He considered this a defiance on my part, so he boasted that I had no power, and that I could not stand before him. At this I put forth my hand and caught him by the trunk, and lifting him from the ground by the power of the Spirit, I dashed him to the ground a number of times; at this he seemed to dwindle down to about the size of a suckling calf, and finally turned into a serpent and swelled out to the length of about a hundred feet, and half the size of a man's body. He then spoke great swelling words in defiance of my power; said it was not the power of God, but only the power of a man; and he continued to mock and defy me, saying, "If you have the great power of God, why do you not pull me in pieces?" At this I saw a great white stone, smooth and round at the top, in the shape of the half of an egg, and about six feet in diameter. The serpent coiled himself around this stone, and professed to be fastened to it. And he said: "Now I will remain fast to this rock, and give you a fair chance to pull me to pieces." I answered, "you are not fastened to the rock, but will slip from it the moment I pull." "Nay," said he, "try me, and see." I laid hold of him, and the same power came on me as before, but as I began to pull he slipped from the rock. I then tried to fasten him to some weeds or some rubbish which was near, but the moment I pulled he would slip from them; I could not, therefore, fasten him to anything. I said to him, "you will not remain fastened to anything; how then can I pull you to pieces?" Being a little at loss to know what to do, I turned to Elder Orson Hyde, who seemed to stand by, and said, "Brother Orson, see those wide jaws and that small neck; it is an excellent hold; seize him by the neck and hold him fast, and, in the name of Jesus, I will give an almighty pull." He did so, and I pulled; the serpent then dwindled down to the size of a small snake half a yard in length, and crawled off and hid among the grass. I awoke under the strong impression that the great beast and the serpent represented Mr. Caird; and that the rock was the true gospel, to which he pretended to be fast. This impression was so different from the opinion I had formed of the man, that I felt greatly disappointed. I was not willing to believe the vision; I exclaimed in the bitterness of sorrow and disappointment: "Is it possible that this is Mr. Caird, so beloved, so revered as a great and good man?" I hardly dare believe it. "O Lord, if this vision is of thee and its application, please show me the interpretation of it in plainness, that I may not err." I immediately fell asleep again and dreamed as follows: I thought I took a steamer and arrived in Kingston at early dawn. I thought I took up one of the principal streets, directly northward from the water, and put up at a house of entertainment. I then inquired for Mr. Caird, and was told that he was in the same street near to me. I saw him, and tried to tell him of the glorious fullness of the gospel. He immediately rejected, and refused to hear me, and commenced to speak reproachfully of me and the cause. I replied to him in the language of the New Testament: "Doth our law judge a man before it hear him?" He answered with a sneer: "I am perfectly willing to judge Mormonism without hearing it; I would not break my shins to hear it anyhow." I awoke a second time, feeling satisfied in regard to Mr. Caird. I arose next morning and told the people that I now knew Mr. Caird; that he was false, and would bitterly and utterly refuse to investigate or hear the truth. I told them I had no desire to go to see him, for the Lord had shown him to me in a dream, and I knew more about him than all of them. This, however, they could not realize; they assured me that he was no such man; and, as they had found me the means to go and see him, and had chosen a man to go with me, they rather insisted on my going. "Well," said I, "I will go, but you will find the matter just as I tell you." So I went, accompanied by a Mr. Goodson. We landed in Kingston at early dawn, went up the street as I had dreamed, took lodgings, and then inquired for Mr. Caird, and was answered that he was near us on the same street. I wrote him a line seeking an interview. No answer was returned. We waited all day, and then attended his meeting at evening. He preached well, and showed great intelligence. I could detect nothing to condemn. As he was about closing, I prayed the Lord to cause him to show himself, that I might discern his spirit. On a sudden he broke off from his subject, and commenced railing against Mormonism at a most horrible rate. He said he had that day received a line from one of these impostors, calling him brother, and professing to be of the new church, which had been lately organized in England by the spirit of revelation; "by this false profession," he said, "they had deceived some of his friends in Toronto." Now all these things were lies. I arose in the meeting and asked to speak, but did not obtain privilege. I, however, told the people that Mr. Caird had lied; he had received no line from an Elder of the Church of the Saints calling him brother, or professing to be of his new church, organized in England; I defied him to produce such a line. All the answer the multitude returned to this was to hiss, and to cry, "Gold Bible! Gold Bible!--New Revelation!" etc. Next morning we published a printed handbill with a statement of his lying, a copy of the line I had really sent to him, and a statement of our doctrine as Latter-day Saints. This we circulated freely in his next meeting, challenging him to refute the charge, or to meet us in debate. We could draw no answer from him. We circulated the handbills in the streets by hundreds, and then sent plenty of them by mail to our friends in Toronto. The bill was headed: "_Doth our law judge a man before it hear him?_" Our friends in Toronto were astonished above measure at the confirmation of the dream, in which God by his servant had revealed a man's spirit, and clearly exposed the heart of a wicked man whom his best acquaintances were unable to discern. Mr. Caird, on being exposed at Kingston, fled to Toronto, and there commenced preaching to crowds in the Court House; but there the news boys met him in the face, and circulated the handbills which we had sent, showing him to be a liar, and he utterly unable to refute or gainsay it. He threatened persecution; but the boys, nothing daunted, continued to offer the bills gratis in his face to those who went in to hear. We returned to Toronto, and his old friends urged him to meet me; but he could not be prevailed on to do so, although his discourses were full of opposition, and misrepresentation of the principles of the Saints. I now applied to Wm. Lyon McKenzie, a printer and editor, in King street, for some large public halls or rooms of his, which would hold hundreds of people. He gave us the use of them, and we put out a bill, advertising two meetings, and pledging to the public that we would prove to a demonstration that Mr. Caird, who was now preaching in this city, was a false teacher, whom God had never sent, and that no believer in the Bible, who listened with attention, should go away unconvinced of that fact, or the truth of the doctrine of the Church of Jesus Christ of Latter-day Saints. In the handbill Mr. Caird was again invited to attend. Long before the hour of the first appointment had arrived the house as thronged to that degree that ten dollars was in vain urged upon any one who would vacate their seat, even on the stairs which led to the hall. I took for a text the saying of the Apostle John: "Whosoever transgresseth, and abideth not in the doctrine of Christ, the same hath not God." I then reviewed the doctrine of Christ and of His Apostles, in detail, showing what were the ordinances, gifts, powers, precepts, promises, and commandments of Jesus Christ, as contrasted with the public teachings and doings of this man, Caird. The people were astonished at the review and contrast, and were apparently all satisfied that we had fulfilled the pledge to a demonstration. The next evening the house was as crowded as the first; all listened with profound attention. We opened the Scriptures of the prophets, and many were enlightened. In these two meetings Elder Hyde was present, and presided as chairman. Thus was fulfilled to the letter this strange and wonderful double dream. And thus the truth prevailed over the counterfeit, while the people's minds were settled as to which was the Moses and which was the magician. Mr. Caird retired from the country, returned home to Scotland, where I found him ten years afterwards living in private life and of no notoriety. The truth had now triumphed in Canada, as was predicted on my head on starting from Kirtland, Ohio. Several branches of the Church had been organized, and Elders had been ordained to take care of the flocks and to continue the work. I took an affectionate leave of my friends in that country, and, with my wife, returned home. Where I had labored, the Lord had opened the hearts of the Saints sufficiently to pay up my debts, as had been predicted; and at the turn of the season, less than a twelvemonth from the date of brother Kimball's prophecy, my wife bore me a son, and we called his name Parley. He was born early in the morning of March 25th, 1837. CHAPTER XX. ------------------------ Two Items of Prophecy:--Death of my Wife: An Open Vision Forewarning Her of Her Death:--Burial: Description of Her Person and Character:--Reflections: Return to Canada:--Selection for an English Mission Jarrings in the Church:--Apostacy:--Temptation:-- Deliverance:--Mission to New York City:--The Voice of Warning:--Its Success:--English Mission:--Remarkable Prophecy:--Several Instances of Healing:--Spread of the Work in the City and Country. There were but two points in this extraordinary prophecy which now remained unfulfilled. One of these was that from the results of this Canada Mission the work should spread into England, and a great work there would be the consequence. The other was that I should eventually be so rich and have so much money that I would loath the counting thereof. My dear wife had now lived to accomplish her destiny; and when the child was dressed, and she had looked upon it and embraced it, she ceased to live in the flesh. Her death happened about three hours after birth of this child of promise. A few days previous to her death she had a vision in open day while sitting in her room. She was overwhelmed or immersed in a pillar of fire, which seemed to fill the whole room as if it would consume it and all things therein; and the Spirit whispered to her mind, saying: "Thou art baptized with fire and the Holy Ghost." It also intimated to her that she should have the privilege of departing from this world of sorrow and pain, and of going to the Paradise of rest as soon as she had fulfilled the prophecy in relation to the promised son. This vision was repeated on the next day at the same hour, viz:--twelve o'clock. She was overwhelmed with a joy and peace indescribable, and seemed changed in her whole nature from that time forth. She longed to be gone, and anticipated the time as a hireling counts the days of his servitude, or the prisoner the term of his imprisonment. She was buried in the churchyard near the Temple in Kirtland, Many hundreds attended the funeral and wept sorely, for she was extensively known. Her trials, for the gospel's sake, while her husband had been absent from time to time on distant missions, her lingering sickness of years, her barrenness, her miraculous cure, her conception of the promised child, were all matters of note in the Church far and near. But she had gone behind the veil to rest, where the wicked cease from troubling and the weary are at rest; while I was left to toil and struggle alone. My grief, and sorrow, and loneliness I shall not attempt to describe. My son was put to nurse on the breast of a sister Allen, who had just then lost an infant. For the satisfaction of our posterity I will here attempt some description of my wife's person and qualities. She was tall, of a slender frame, her face of an oval form, eyes large and of a dark color, her forehead lofty, clear complexion, hair black, smooth and glossy. She was of a mild and affectionate disposition and full of energy, perseverance, industry and cheerfulness when not borne down with sickness. In order, neatness and refinement of taste and habit she might be said to excel. She was an affectionate and dutiful wife, an exemplary Saint, and, through much tribulation, she has gone to the world of spirits to meet a glorious resurrection and an immortal crown and kingdom. Farewell, my dear Thankful, thou wife of my youth, and mother of my first born; the beginning of my strength--farewell. Yet a few more lingering years of sorrow, pain and toil, and I shall be with thee, and clasp thee to my bosom, and thou shalt sit down on my throne, as a queen and priestess unto thy lord, arrayed in white robes of dazzling splendor and decked with precious stones and gold, while thy queen sisters shall minister before thee and bless thee, and thy sons and daughters innumerable shall call thee blessed, and hold thy name in everlasting remembrance. In the spring of 1837, soon after the death of my wife, I returned to Canada, to visit the Saints, and to confer on the subject of a mission to England. Several of the Saints in Canada were English, who had friends in England. Letters had already been sent to them with information of the rise of the Church, and of its principles. Several of the Canadian Elders felt a desire to go on a mission to their friends in that country. At length, Joseph Fielding, Isaac Russell, John Goodson and John Snider, of the Canada Elders, were selected for a mission to England. Elders H. C. Kimball and Orson Hyde, of the quorum of the Twelve, were selected to go at the head of the mission, and Elder Willard Richards was appointed to accompany them. About this time, after I had returned from Canada, there were jarrings and discords in the Church at Kirtland, and many fell away and became enemies and apostates. There were also envyings, lyings, strifes and divisions, which caused much trouble and sorrow. By such spirits I was also accused, misrepresented and abused. And at one time, I also was overcome by the same spirit in a great measure, and it seemed as if the very powers of darkness which war against the Saints were let loose upon me. But the Lord knew my faith, my zeal, my integrity of purpose, and he gave me the victory. I went to brother Joseph Smith in tears, and, with a broken heart and contrite spirit, confessed wherein I had erred in spirit, murmured, or done or said amiss. He frankly forgave me, prayed for me and blessed me. Thus, by experience, I learned more fully to discern and to contrast the two spirits, and to resist the one and cleave to the other. And, being tempted in all points, even as others, I learned how to bear with, and excuse, and succor those who are tempted. Late in July I arrived in the City of New York, on a mission, took lodgings, and commenced to preach and write. My first production in that city was a book of upwards of two hundred pages, entitled the "Voice of Warning." The first edition of this work consisted of four thousand copies; it has since been published and re-published in America and Europe, till some forty or fifty thousand copies have not been sufficient to supply the demand. Thousands date their conversion to the fullness of the gospel to the reading of that book. While I was thus engaged, the English mission, under brothers Kimball and Hyde, began to prosper exceedingly. It first commenced in Preston, where some of the friends of the Canada Elders had already had some information of it by letters from Canada. From this beginning it spread, till now, 1854, it shows for itself whether brother Kimball's prophecy was fulfilled, which said to me the year before, that a great work should be done in Canada under my hand, and that from thence it should spread into England, and a great work should be done there. Thus is completed, all but one item, a chain of prophecy, which may, perhaps, be set down as one among the most extraordinary in the annals of history. It is extraordinary, whether we look at the varied scenery, the wide and complicated field of action, the clearness and precision of its numerous items and specifications, the lack of natural probability of its fulfillment, or the precision and exactness with which it was progressively fulfilled in every item. Having thus proved the merits of brother Kimball as a prophet, I look for the time when I shall possess great riches, and even handle money till the counting thereof will be a burthen. I look for this with all the certainty with which any person can anticipate anything in the future. But to return to my own narrative. Of all the places in which the English language is spoken, I found the City of New York to be the most difficult as to access to the minds or attention of the people. From July to January we preached, advertised, printed, published, testified, visited, talked, prayed, and wept in vain. To all appearance there was no interest or impression on the minds of the people in regard to the fullness of the gospel. There was one member of the Church of the Saints living there, whose name was Elijah Fordham; he was an Elder, and assisted me. We had baptized about six members, and organized a little branch, who were accustomed to meet in a small upper room in Goerck street; sometimes two or three others met with us. We had hired chapels and advertised, but the people would not hear, and the few who came went away without being interested. So we had been forced to give them tip, after spending our money and strength in vain. We had retired to our private room up stairs with the few members we had, to hold a last prayer meeting, as I was about taking leave for New Orleans. We had prayed all round in turn, when, on a sudden, the room was filled with the Holy Spirit, and so was each one present. We began to speak in tongues and prophesy. Many marvelous things were manifested which I cannot write; but the principal burthen of the prophesyings was concerning New York City, and our mission there. The Lord said that He had heard our prayers, beheld our labors, diligence, and long suffering towards that city; and that He had seen our tears. Our prayers were heard, and our labors and sacrifices were accepted. We should tarry in the city, and go not thence as yet; for the Lord had many people in that city, and He had now come by the power of His Holy Spirit to gather them into His fold. His angels should go before us and cooperate with us. His Holy Spirit should give the people visions and dreams concerning us and the work of the Lord; and He would make bare his arm to heal the sick and confirm the Word by signs following; and from that very day forward we should have plenty of friends, money to pay our debts with the publishers; means to live, and crowds to hear us. And there should be more doors open for preaching than we could fill; crowds, who could not get in, should stand in the streets and about the entrance to try to hear us; and we should know that the Almighty could open a door and no man could shut it. As these things were manifested in power and the demonstration of the Spirit, we could not doubt them. So we gave up going to New Orleans, and concluded to stay; but we were almost ready to say in our hearts, like one of old: "If the Lord should make windows in Heaven could these things be?" Now there was in this little meeting a man named David Rogers, whose heart was touched. He, being a chair-maker, fitted up a large room, and seated it with the chairs of his ware house, and invited us to preach in the same. This room was crowded. He then joined with one of our members, who was a joiner, and rented a small place, and seated it for a regular place of meeting; this was generally crowded. In the meantime, a Methodist clergyman came to hear me, whose name was Cox. He invited me to his house to preach, near East River; he and household were obedient to the faith, with many of the members of his society. While preaching, a lady solicited me to preach in her house in Willett street; for, said she, "I had a dream of you and of the new Church the other night." Another lady wished me to preach in her house, in Grand street. In the meantime I was invited by the Free Thinkers to preach, or give a course of lectures, in Tammany Hall. In short, it was not three weeks from the delivery of the prophecies in the upper room till we had fifteen preaching places in the city, all of which were filled to overflowing. We preached about eleven times a week, besides visiting from house to house. We soon commenced baptizing, and continued doing so almost daily during the winter and spring. One lady, who had been four years under the doctor's care with a crippled leg, arose and walked, with her leg instantly restored whole, even as the other. Her physician was immediately dismissed, and was very angry, because we had spoiled his patronage. He even threatened to sue us. Another lady, who had lain in her bed four years with the dumb palsy, arose and walked. She had not, previous to our laying hands on her, been able to stir a finger, or a toe, on her right side for about four years; so said the family, and so she herself testified. In this case her physician, and also some religious ministers, who called to see her, glorified God, acknowledged His hand, and exhorted her to persevere in the faith. A child of Mr. Wandle Mace, of No. 13 Bedford street, was healed of brain fever in the last stage, when the doctors had given it over, and the kindred and neighbors had gathered in to see it die. I laid my hands on it, in the presence of them all, and it was healed, and in a few hours took nourishment, and commenced to play and run about the floor. In the same house, in an upper chamber, lay a woman, by the name of Dexter, sick, who had not left her room, nor scarcely her bed, for some six months; she was at the point of death, and her babe also, who had taken the disease from her. Her mother, who had the care of her, was present when the child was healed, and she ran up stairs and told the woman that there were men below who healed the sick, as in days of old, by the laying on of hands in the name of Jesus. The woman exclaimed: "Thank God, then I can be healed." She sent for us, and was from that hour restored to health, and the child also. She walked about two miles to the East River and was baptized, and then walked home again--it being a very wet day with snow and rain, and the sidewalks about shoe deep in snow and mud. After these three miracles of healing had been witnessed in that house in Bedford street, six persons who witnessed them were baptized, viz: Wandle Mace and wife, Theodore Curtis and wife, and the sick woman and her mother, before named. During our stay in New York I made frequent visits to the country, and to other towns. Branches of the Church were formed at Sing, and in Jersey, and also in Brooklyn and various other parts of Long Island. Some members were also baptized in Holiston, Mass. On May 9th I received the hand of Mary Ann Frost, daughter of Aaron Frost, of Bethel, Oxford County, Maine, in marriage. She was the widow of Nathan Stearns, and had one daughter, about four years of age. CHAPTER XXI. ------------------------ Remove to Missouri:--National Anniversary at Far West:--Corner Stone of a Temple:--Insurrections:--Defence:--Attack on De Witt, Carroll County:--Mob Chaplain:--Surrender and Flight of the Citizens of De Witt:--Action of the Governor:--General Defence:--Battle of Crooked River:--Death of Colonel Patten:--Defence Construed into Murder and Treason:--Muster of State Forces Against the "Mormons," with Orders for Extermination:--General Lucas, with Four Thousand Men, Menaces Far West. In April, 1838, I took leave of New York, and, with a small colony, emigrated once more to Missouri. We settled in Caldwell County in May. Here I again commenced anew; built a house and made a farm. I also devoted much of my time to the ministry; I visited many different neighborhoods, and was everywhere received with hospitality, and listened to with interest and attention. On the 4th of July, 1838, thousands of the citizens who belonged to the Church of the Saints assembled at the City of Far West, the county seat of Caldwell, in order to celebrate our nation's birth. We erected a tall standard, on which was hoisted our national colors, the stars and stripes, and the bold eagle of American liberty. Under its waving folds we laid the corner stone of a Temple of God, and dedicated the land and ourselves and families to Him who had preserved us in all our troubles. An address was then delivered by S. Rigdon, in which was portrayed in lively colors the oppression which we had suffered at the hands of our enemies. We then and there declared our constitutional rights as American citizens, and manifested our determination to resist, with our utmost endeavors from that time forth, all oppression, and to maintain our rights and our freedom, according to the holy principles of liberty, as guaranteed to every person by the Constitution and laws of our country. This declaration was received with shouts of hosannah to God and the Lamb, and with many long cheers by the assembled thousands, who were determined to yield their rights no more, unless compelled by superior power. Soon after these things the war clouds began again to lower with dark and threatening aspect. Those who had combined against the laws in the adjoining counties, had long watched our increasing power and prosperity with jealousy, and with greedy and avaricious eyes. It was a common boast that, as soon as we had completed our extensive improvements, and made a plentiful crop, they would drive us from the state, and once more enrich themselves with the spoils. Accordingly, at an election held in Daviess County, a portion of these bandits undertook to prevent the members of the Church of the Saints from voting--forcing them from the poll box, and threatening to kill whoever should attempt to vote. As some voters were attacked they defended themselves, knocked down several of their opponents, gained the victory, and cast in their votes. This was a pretext for a general rising of the insurrectionists in all the adjoining counties. They were alarmed for fear the "_ Mormons_," as they called them, should become so formidable as to maintain their rights and liberties, insomuch that they could no more drive and plunder them. Public meetings were held in Carroll, Saline, and other counties; in which resolutions were passed and published, openly declaring the treasonable and murderous intention of driving the citizens belonging to the Church from their counties, and, if possible, from the state. Resolutions to this effect were published in the journals of upper Missouri, and this without a single remark of disapprobation. Nay, more: this murderous gang, when assembled in arms and painted like Indian warriors, and when openly committing murder, robbery, house burning, and every crime known to the laws, were denominated citizens, whites, etc., in most of the journals of the State. While those who stood firm to the laws of the land, and only defended themselves, and their homes and country, were denominated "_ Mormons_," in contradistinction to the appellation of "_citizens_," "_whites_," etc., as if we had been some savage tribe, or some colored race of foreigners. In pursuance of the resolutions thus passed and published, a formidable banditti were soon assembled under arms, to the amount of several hundred, and rendezvoused in Daviess County. Here they commenced firing upon our citizens, plundering, and taking peaceable citizens prisoners. The people of the Church made no resistance, except to assemble on their own ground for defense. They also made oath before the District Judge, Austin A. King, to the above outrages. One thousand men were then ordered into service, under the command of Major-General Atchison, and Brigadier-Generals Parks and Doniphan. These marched to Daviess County and remained in service thirty days. But, judging from the result, they had no intention of coming in contact with the mob, but only to make a show of defending _one_ neighborhood, while the mob were allowed to attack _another_. The gang now withdrew from Daviess County and proceeded to De Witt, Carroll County. Here they laid siege for several days, and subsisted by plunder and robbery, watching every opportunity to fire upon our citizens. At this time they had one or more pieces of artillery, in addition to small arms and ammunition in abundance. A Presbyterian priest, "_Rev_." Sashel Woods, served as chaplain to the gang, and said prayers in the camp evening and morning. They succeeded in killing a number of citizens in and about De Witt. They also turned a gentleman, named Smith Humphrey, and his wife and children out of doors, when sick, and setting fire to the house, burned it to ashes before their eyes. At length they succeeded in driving every citizen from the place, at the sacrifice of everything which they could not take with them. This happened during a cold, stormy time in October; and, as many of the citizens were sickly, and robbed of shelter and everything comfortable, they came near perishing. Some of them, in fact, did perish before they arrived in Caldwell, a distance of sixty miles. Here the survivors were hospitably taken in by their brethren. The militia, under General Parks, made some show of trying to prevent these outrages; but all in vain. At length the General informed the citizens that his forces were so small, and many of them so much in favor of the insurrectionists, that it was useless to look any longer to them for protection. Several messages were also sent to the Governor, Lilburn W. Boggs, the old mob-leader, imploring protection. But he was utterly deaf to everything which called for the protection of the "_ Mormons_," as he called us. But, on the contrary, he harkened to the insinuations of the mob which were without shadow of foundation. At one time he called out an army, and put himself at their head to march against the "_Mormons_." But, as he approached the upper country with this formidable force of several thousand men, he was officially notified that the "_Mormons_" were not in a state of insurrection, but were the victims of those who were so, and that they needed his help. His Excellency then disbanded his forces, and returned to Jefferson City, to await till the mobs should compel the "_ Mormons_" to some act that might be considered illegal, which would give him some pretext for driving them from the State. After the evacuation of De Witt, when our citizens were officially notified that they must protect themselves, and expect no more protection from any department of the State Government, they assembled in Far West to the number of one thousand men, or thereabout, and resolved to defend their rights to the last. A call was made upon every person who could bear arms to come forward in defense of our houses, homes, wives and children, and the cause of our country and our God. In the meantime the bandits, elated with success and emboldened by the negligence of every department of the State Government, were increasing in numbers daily. They were concentrating in Daviess County, with artillery and military stores, with open threats that they would now drive the citizens from Daviess and Caldwell Counties. In their marauding expeditions they took a number of citizens prisoners. Among these was Mr. Amasa Lyman, a minister of the gospel, and an excellent citizen of Caldwell County. They kept him prisoner for a number of days, while his family was in suspense and knew not his fate. They abused him in various ways, and held frequent consultations to kill him; but at length he was set at liberty. The people of Daviess County assembled several hundred men for defense. Several parties of the banditti were met, disarmed and dispersed. A detachment under Colonel D. W. Patten, marched against their main body with a _posse_ of about one hundred men, met and dispersed them, with the loss of their artillery and some military stores. Another party were dispersed and disarmed by the sheriff of Caldwell County and his _posse_, as they were on the march through that county to reinforce the banditti of Daviess. While these transactions were going forward, small parties of the enemy were busily engaged among the settlements, in plundering and burning houses; driving women and children from their homes to perish with hunger and cold, and robbing them of beds, bedding, furniture, wearing apparel, etc., etc. Hundreds were thus compelled to flee to the cities and strongholds. Many women and children came in at the dead hours of the night, and in the midst of dreadful storms of rain and snow, in which they came near perishing. While these things were transpiring in Daviess, Caldwell was threatened from every quarter. Her citizens were driven from her frontiers, and came pouring into the town of Far West, from day to day, with women, children, goods, provisions, etc.; in short, with everything moveable which they had time to bring. Lands and crops were abandoned to the enemy. The citizens were under arms from day to day, and a strict military guard was maintained every night. Men slept in their clothes, with arms by their sides, and ready to muster at a given signal at any hour of the night. During this state of alarm guns were fired and the signal drum beat in the middle of a dark and gloomy night of October. The citizens came running together with arms in hand. An express had arrived from the south part of the county, stating that a party of the enemy were plundering houses, carrying off prisoners, killing cattle, and ordering families out of their houses, on pain of having them burned over their heads. A portion of the militia, under Captain Durphy, went with a deputy sheriff to the scene of the riot. I was one of the _posse_, the whole consisting of about sixty men. This company was soon under way, having to ride through extensive prairies a distance of some twelve miles. The night was dark, the distant plains far and wide were illuminated by blazing fires, immense columns of smoke were seen rising in awful majesty, as if the world was on fire. This scene of grandeur can only be comprehended by those acquainted with scenes of prairie burning; as the fire sweeps over millions of acres of dry grass in the fall season, and leaves a smooth, black surface divested of all vegetation. The thousand meteors, blazing in the distance like the camp-fires of some war host, threw a fitful gleam of light upon the distant sky, which many might have mistaken for the Aurora Borealis. This scene, added to the silence of midnight, the rumbling sound of the tramping steeds over the hard and dried surface of the plain, the clanking of swords in their scabbards, the occasional gleam of bright armor in the flickering firelight, the gloom of surrounding darkness, and the unknown destiny of the expedition, or even of the people who sent it forth; all combined to impress the mind with deep and solemn thoughts, and to throw a romantic vision over the imagination, which is not often experienced, except in the poet's dreams, or in the wild imagery of sleeping fancy. In this solemn procession we moved on for some two hours, when it was supposed we were in the neighborhood of danger. We were then ordered to dismount and leave our horses with a guard. This done, we proceeded on foot for a mile or two in search of the enemy. We had not proceeded far when, as we entered the wilderness, we were suddenly fired upon by an unknown enemy in ambush. One of our little number fell at the first fire, being mortally wounded; his name was Obanyon. At a short distance we could now behold the camp-fires of the enemy. It was now dawn of day in the eastern horizon, but darkness still hovered over the scenes of conflict. Orders were issued to form in the brush, and under cover of the trees, which was instantly done. The fire now became general on both sides, and the whole wilderness seemed one continued echo of the report of the deadly rifle. After a few rounds of discharges, orders were given to charge the enemy in the camp. As we rushed upon them the strife became deadly, and several fell on both sides. At this instant a ball pierced the brave Colonel, David Patten, who was then at my side, and I saw him fall. Being on the eve of victory, I dared not stop to look after his fate, or that of others, but rushed into the enemy's camp. This was located on the immediate banks of Crooked River, which was here several rods wide, and not fordable. The enemy, being hard pushed, flung themselves into the stream, and struggled for the other shore. Those who reached it soon disappeared. The firing now ceased, and the wilderness resounded with the watchword, "_God and Liberty_." Our little band, which had been thrown into some disorder, were instantly formed, and their pieces reloaded. This done, a detachment surveyed the field, to look after the wounded. I turned to Gideon Carter, who was lying on his face, and saw him die. His face was so marred and disfigured with wounds and blood that I did not recognize him then, but learned afterwards that we had mistaken him for one of the enemy, and left him on the ground in mistake. I next found David Patten, whom, a few minutes previously, I had seen fall. He could speak, but was lying on his side, pale and almost dying, a ball having pierced the lower part of his body. Many others were wounded, and some dangerously. The enemy had left their horses, saddles, camp and baggage, in the confusion of the flight. We harnessed some of their horses and placed them before a wagon, arranged blankets therein, on which we laid those who were not able to mount a horse; this done, our whole troop mounted the horses we had taken and formed in front and rear of the wagon which bore the wounded. We then moved slowly back to the guard and horses we had left. Here we halted and readjusted the wounded. It was an awful sight to see them pale and helpless, and hear their groans. There were about six of our men wounded, and one left dead on the ground. The enemy suffered a similar loss, besides their camp, and many of their arms and military stores. We ascertained from the prisoners whom we rescued, that the enemy consisted of about sixty marauders, headed by a Methodist preacher, named Bogart. Our _posse_ who were actually engaged, could not have been more than fifty. At the commencement of the engagement there were three of our fellow citizens held as prisoners in their camp; they had been kidnapped from their peaceful homes the day previous. Two of these made their escape at the commencement of the engagement; the third was shot through the body in attempting to run to our lines, but fortunately recovered. Having now arranged everything to the best advantage for the wounded, we made slowly on towards Far West. When we came within five miles of the city our express had reached there with the news of the battle, and we were met by a surgeon and others for our relief. Among those who met us here was the wife of the pale and dying Patten. Our wounded were now taken into a house, and their wounds dressed. As Mrs. Patten entered the room, and cast her eyes upon the pale and ghastly features of her husband, she burst into tears, exclaiming: "O God! O my husband! How pale you look!" He was still able to speak, but he died that evening in the triumphs of faith. The young Obanyon also died about the same time. The others recovered of their wounds, but one of them named Hendrix is still a cripple. Patten and Obanyon were buried together, under military honors; a whole people, as it were, followed them to the grave. All wept, whose feelings were not too intense to find vent in tears. He was the only member of the Quorum of the Twelve who had as yet found a martyr's grave. He was a great and good man, and one who chose to lay down his life for the cause of truth and right; for this privilege he had diligently sought and prayed; "for," said he, "I had rather die than live to see it thus in my country." But, to return to the main thread of my narrative: having conveyed the wounded to their place of hospitality, the _posse _ hastened to Far West, and delivered the spoils of the enemy to the colonel of the regiment, who afterwards delivered them to the higher civil or military authorities of the State. These several defeats of the insurrectionists in Daviess County, as well as in Caldwell County, checked for a time their ruinous ravages. They saw that it was impossible to conquer a people who were fighting for their homes, their wives and children, as well as for their country and conscience, unless they could come against them with some show of authority; for it had become an established fact that the people of the Saints never resisted authority, however abused. The next exertion of the enemy was to spread lies and falsehoods of the most alarming character. All our acts of defense were construed into insurrection, treason, murder and plunder. In short, the public were deceived by bigotry, priestcraft, and a corrupt press, and made to look upon all our acts of defense precisely as they would look upon the same acts performed, without cause or provocation, upon peaceable citizens. Murderous gangs were construed into peaceable militia in the State service, and to resist them was, on the part of the Saints, murder, treason and robbery. And, finally, the whole was treated abroad as the "_ Mormon insurrection_,"--"_Mormon war_," etc. And, as if this were not enough, parties set fire to their own houses, or that of their neighbors, and then laid it to the Saints. Whole neighborhoods were falsely alarmed, or rather really alarmed, by the doings of these bandits; and in their fright they fled to more distant places of security, and clamored loudly to the State authorities for protection from the "_Mormons_," whom they represented as burning, plundering, and destroying all before them. While they were simply standing on their own ground and maintaining the defensive, and this, too, in the last extreme, and not till they were abandoned by every department of the State Government. This flame was greatly assisted by several dissenters from the Church through fear, or for love of power and gain. These dissenters became even more false, hardened, and bloodthirsty than those who had never known the way of righteousness. Many of them joined the enemy, and were the leaders in all manner of lying, murder and plunder. The Governor and ex-mobber, Lilburn W. Boggs, who had long sought some opportunity to destroy us, and drive us from the State, now issued an order for some ten thousand troops to be mustered into service and marched to the field against the "_ Mormons_." He gave the command of this formidable force to General Clark, who lived, perhaps, a hundred and fifty miles or more from the scene of trouble. The order was expressly to exterminate the "_Mormons_," or drive them from the State. It said nothing of criminals; it made no allusion to punishing crime and protecting innocence; it was sufficient to be called a "_Mormon_." A peaceable family just emigrating, or passing through the country; a missionary going or coming on his peaceable errand of mercy; an aged soldier of the American revolution on his death bed, or leaning on his staff in the chimney corner; a widow with her babes; the tender wife, or helpless orphan; all were included in this order of wholesale extermination or banishment. It was enough that they believed as Mormon did; or that they were members of the Church of the Saints. So did the order read, and so it was construed by the officers and soldiers entrusted with its execution. On the other hand, all the bandits, murderers, robbers, thieves, and house burners who had mobbed our people for the five years previous, were now converted into orderly, loyal, patriotic State militia, and mustered into service under pay, or suffered to murder people of every age and sex, and plunder them on their own hook wherever they chose, provided they were considered "_Mormons_." While General Clark was mustering his forces for this wholesale murder and treason, Major General D. Lucas and Brigadier General Moses Wilson, who were well known as the old leaders of the former outrages in Jackson County, under this same Boggs--being nearer the scene of action, and wishing to share the plunder and immortalize their names--put themselves at the head of all the old mobbers of Jackson County they could muster, and all those bandits who had more lately infested the counties of Carroll, Daviess and Caldwell, and such other militia as they could muster, and marched directly for the city of Far West, where they arrived while General Clark and his forces were several days' journey from the scene of action. The army of Lucas, thus mustered and marched, consisted of some three or four thousand men. In the meantime the Governor's orders and these military movements were kept an entire secret from the citizens of Caldwell and Daviess, who were suffering all this oppression from lawless outrages; even the mail was withheld from Far West. We had only heard that large bodies of armed men were approaching from the south, and we had sent a hundred and fifty men with a flag of truce to make inquiries. While they were absent on this mission an alarm came to town that the whole county to the south was filled with armed men, who were murdering, plundering, and taking peaceful citizens prisoners in their own houses. On the receipt of this intelligence every man flew to arms for the protection of our city. It was now towards evening, and we had heard nothing from the reconnoitering company who went south in the morning. While we stood in our armor, gazing to the south in anxious suspense, we beheld an army of cavalry with a long train of baggage wagons advancing over the hills, at two miles distance. At first we conjectured it might be our little troop with the flag of truce; but we soon saw that there were thousands of them. Our next thought was that it might be some friendly troops sent for our protection; and then again we thought it might be a concentration of all the bandit forces combined for our destruction. At all events, there was no time to be lost; for, although our force then present did not exceed five hundred men, yet we did not intend that they should enter the town without giving some account of themselves. We accordingly marched out upon the plains on the south of the city and formed in order of battle. Our line of infantry extended near half a mile. A small company of horses was posted on our right wing on a commanding eminence, and another small company in the rear of our main body, intended as a kind of reserve. By this time the sun was near setting, and the advance of the unknown army had come within plain view, at less than one mile distant. On seeing our forces presenting a small but formidable front, they came to a halt, and formed along the borders of a stream called Goose Creek. Both parties sent out a white flag, which met between the armies. Our messenger demanded to know who they were, and what were their intentions? The reply was: "We want three persons out of the city before we massacre the rest!" This was a very alarming and unexpected answer. But they were soon prevailed on to suspend hostilities till morning, by which time we were in hopes to receive some further and more satisfactory information. The enemy, under the command of Major General D. Lucas, of Jackson County mob memory, then commenced their encampment for the night. Our troops continued under arms during the night. The company of a hundred and fifty soon returned from the south, informing us that they had been hemmed in by the enemy during the day, and only escaped by their superior knowledge of the ground. We also sent an express to Daviess County, and by morning were reinforced by quite a number of troops, under the command of Colonel L. White. In the meantime a noted company of banditti, under the command of Cornelius Gillum, who had long infested our borders, and been notorious for their murders and daring robberies, and who painted themselves as Indian warriors, came pouring in from the West to strengthen the camp of the enemy. Another company of murderers came in from Carroll County, and were taken into the ranks of Lucas, after murdering some eighteen or twenty of our citizens (men, women and children) at Haun's Mill, of which particulars will be given hereafter. Thus both parties were considerably reinforced during the night. The citizens of Far West being determined, if attacked, to defend their homes, wives and children to the last, spent the night in throwing up a temporary breastwork of building timber, logs, rails, floor plank, etc. In the morning the south side of the city was thus fortified, and also a considerable portion of the east and west sides--the whole line extending a mile and a half. CHAPTER XXII. ------------------------ Exterminating Order:--Betrayal and Imprisonment of Joseph Smith and Others:--Camp of the Enemy:--The Howlings of the Damned:--The Enemy Boast of the Highest Crimes:--Secret Inquisitory Trial of the Prisoners:--Sentence of Death!--How Reversed:--A Judas:--Surrender of Far West:--Attempt to Assassinate the Prisoners:--Farewell Scenes:--Captives Removed to Jackson County:--General Clark Demands the Prisoners:--Refusal to Surrender them:--Cross the Missouri River:--Visitors:--Preaching in Camp by President Smith:--Arrive at Independence:--Public Exhibition of the Prisoners. October 31, 1838.--In the afternoon we were informed that the Governor had ordered this force against us, with orders to exterminate or drive every "_Mormon_" from the State. As soon as these facts were ascertained we determined not to resist anything in the shape of authority, however abused. We had now nothing to do but to submit to be massacred, driven, robbed or plundered, at the option of our persecutors. Colonel George M. Hinkle, who was at that time the highest officer of the militia assembled for the defense of Far West, waited on Messrs. J. Smith, S. Rigdon, Hyrum Smith, L. Wight, George Robinson and myself, with a request from General Lucas that we would repair to his camp, with the assurance that as soon as peaceable arrangements could be entered into we should be released. We had no confidence in the word of a murderer and robber, but there was no alternative but to put our lives into the hands of such monsters, or to have the city attacked, and men, women and children massacred. We, therefore, commended ourselves to the Lord, and voluntarily surrendered as sheep into the hands of wolves. As we approached the camp of the enemy General Lucas rode out to meet us with a guard of several hundred men. The haughty general rode up, and, without speaking to us, instantly ordered his guard to surround us. They did so very abruptly, and we were marched into camp surrounded by thousands of savage looking beings, many of whom were dressed and painted like Indian warriors. These all set up a constant yell, like so many bloodhounds let loose upon their prey, as if they had achieved one of the most miraculous victories that ever graced the annals of the world. If the vision of the infernal regions could suddenly open to the mind, with thousands of malicious fiends, all clamoring, exulting, deriding, blaspheming, mocking, railing, raging and foaming like a troubled sea, then could some idea be formed of the hell which we had entered. In camp we were placed under a strong guard, and were without shelter during the night, lying on the ground in the open air, in the midst of a great rain. The guards during the whole night kept up a constant tirade of mockery, and the most obscene blackguardism and abuse. They blasphemed God; mocked Jesus Christ; swore the most dreadful oaths; taunted Brother Joseph and others; demanded miracles; wanted signs, such as: "Come, Mr. Smith, show us an angel." "Give us one of your revelations." "Show us a miracle." "Come, there is one of your brethren here in camp whom we took prisoner yesterday in his own house, and knocked his brains out with his own rifle, which we found hanging over his fireplace; he lays speechless and dying; speak the word and heal him, and then we will all believe." "Or, if you are apostles or men of God, deliver yourselves, and then we will be Mormons." Next would be a volley of oaths and blasphemies; then a tumultuous tirade of lewd boastings of having defiled virgins and wives by force, etc., much of which I dare not write; and, indeed, language would fail me to attempt more than a faint description. Thus passed this dreadful night, and before morning several other captives were added to our number, among whom was Brother Amasa Lyman. We were informed that the general officers held a secret council during most of the night, which was dignified by the name of court martial; in which, without a hearing, or, without even being brought before it, we were all sentenced to be shot. The day and hour was also appointed for the execution of this sentence, viz.: next morning at 8 o'clock, in the public square at Far West. Of this we were informed by Brigadier-General Doniphan, who was one of the council, but who was so violently opposed to this cool blooded murder that he assured the council that he would revolt and withdraw his whole brigade, and march them back to Clay County as soon as it was light, if they persisted in so dreadful an undertaking. Said he, "It is cold blooded murder, and I wash my hands of it." His firm remonstrance, and that of a few others, so alarmed the haughty murderer and his accomplices that they dare not put the decree in execution. Thus, through a merciful providence of God our lives were spared through that dreadful night. It was the common talk, and even the boast in the camp, that individuals lay here and there unburied, where they had shot them down for sport. The females they had ravished; the plunder they had taken; the houses they had burned; the horses they had stolen; the fields of grain they had laid waste, were common topics; and were dwelt on for mere amusement, or, as if these deeds were a stepstone to office; and it is a fact that such deeds were so considered. No pen need undertake to describe our feelings during that terrible night, while there confined not knowing the fate of our wives and children, or of our fellow Saints, and seeing no way for our lives to be saved except by the miraculous power of God. But, notwithstanding all earthly hopes were gone, still we felt a calmness indescribable. A secret whispering to our inmost soul seemed to say: "Peace, my sons, be of good cheer, your work is not yet done; therefore I will restrain your enemies, that they shall not have power to take your lives." While thus confined, Wm. E. McLellin, once my fellow laborer in the gospel, but now a _Judas_, with hostile weapon in hand to destroy the Saints, came to me and observed: "Well, Parley, you have now got where you are certain never to escape; how do you feel as to the course you have taken in religion?" I answered, "that I had taken that course which I should take if I had my life to live over again." He seemed thoughtful for a moment, and then replied: "Well--I think, if I were you, I should die as I had lived; at any rate, I see no possibility of escape for you and your friends." Next morning Gen. Lucas demanded the Caldwell militia to give up their arms, which was done. As soon as the troops who had defended the city were disarmed, it was surrounded by the enemy and all the men detained as prisoners. None were permitted to pass out of the city--although their families were starving for want of sustenance; the mills and provisions being some distance from the city. The brutal mob were now turned loose to ravage, steal, plunder and murder without restraint. Houses were rifled, women ravished, and goods taken as they pleased. The whole troop, together with their horses, lived on the grain and provisions. While cattle were shot down for mere sport, and sometimes men, women and children fared no better. On the third morning after our imprisonment we were placed in a wagon, in order for removal. Many of the more desperate then crowded around, cocked their rifles, and singling us out presented them to our breasts, and swore they would blow us through. Some guns were snapped, but missed fire, and the rest were in a small degree restrained by the officers, and we still lived. We were now marched to Far West, under the conduct of the whole army; and while they halted in the public square, we were permitted to go with a guard for a change of linen and to take final leave of our families, in order to depart as prisoners to Jackson County, a distance of sixty miles. This was the most trying scene of all. I went to my house, being guarded by two or three soldiers; the cold rain was pouring down without, and on entering my little cottage, there lay my wife sick of a fever, with which she had been for some time confined. At her breast was our son Nathan, an infant of three months, and by her side a little girl of five years. On the foot of the same bed lay a woman in travail, who had been driven from her house in the night, and had taken momentary shelter in my hut of ten feet square--my larger house having been torn down. I stepped to the bed; my wife burst into tears; I spoke a few words of comfort, telling her to try to live for my sake and the children's; and expressing a hope that we should meet again though years might separate us. She promised to try to live. I then embraced and kissed the little babes and departed. Till now I had refrained from weeping; but, to be forced from so helpless a family, who were destitute of provisions and fuel, and deprived almost of shelter in a bleak prairie, with none to assist them, exposed to a lawless banditti who were utter strangers to humanity, and this at the approach of winter, was more than nature could well endure. I went to Gen. Moses Wilson in tears and stated the circumstances of my sick, heart-broken and destitute family in terms which would have moved any heart that had a latent spark of humanity yet remaining. But I was only answered with an exultant laugh, and a taunt of reproach by this hardened murderer. As I returned from my house towards the troops in the square, I halted with the guard at the door of Hyrum Smith, and heard the sobs and groans of his wife, at his parting words. She was then near confinement, and needed more than ever the comfort and consolation of a husband's presence. As we returned to the wagon we saw S. Rigdon taking leave of his wife and daughters, who stood at a little distance, in tears of anguish indescribable. In the wagon sat Joseph Smith, while his aged father and venerable mother came up overwhelmed with tears, and took each of the prisoners by the hand with a silence of grief too great for utterance. In the meantime, hundreds of the brethren crowded around us, anxious to take a parting look, or a silent shake of the hand; for feelings were too intense to allow of speech. In the midst of these scenes orders were given, and we moved slowly away, under the conduct of Gen. Wilson and his whole brigade. A march of twelve miles brought us to Crooked River, where we camped for the night. Here Gen. Wilson began to treat us more kindly; he became very sociable; conversing very freely on the subject of his former murders and robberies committed against us in Jackson. He did not pretend to deny anything; but spoke upon the whole as freely as if he had been giving the history of other ages or countries, in which his audience had no personal concern. Said he: "We Jackson County boys know how it is; and, therefore, have not the extremes of hatred and prejudice which characterize the rest of the troops. We know perfectly that from the beginning the Mormons have not been the aggressors at all. As it began in '33 in Jackson County, so it has been ever since. You Mormons were crowded to the last extreme, and compelled to self-defense; and this has been construed into treason, murder and plunder. We mob you without law; the authorities refuse to protect you according to law; you then are compelled to protect yourselves, and we act upon the prejudices of the public, who join our forces, and the whole is legalized, for your destruction and our gain. Is not this a shrewd and cunning policy on our part, gentlemen? "When we drove you from Jackson County, we burned two hundred and three of your houses; plundered your goods; destroyed your press, type paper, books, office and all--tarred and feathered old Bishop Partridge, as exemplary an old man as you can find anywhere. We shot down some of your men, and, if any of you returned the fire, we imprisoned you, on your trial for murder, etc. Damn'd shrewdly done, gentlemen; and I came damn'd near kicking the bucket myself; for, on one occasion, while we were tearing down houses, driving families, and destroying and plundering goods, some of you good folks put a ball through my son's body, another through the arm of my clerk, and a third pierced my shirt collar and marked my neck. No blame, gentlemen; we deserved it. And let a set of men serve me as your community have been served, and I'll be damn'd if I would not fight till I died. "It was repeatedly insinuated, by the other officers and troops, that we should hang you prisoners on the first tree we came to on the way to Independence. But I'll be damn'd if anybody shall hurt you. We just intend to exhibit you in Independence, let the people look at you, and see what a damn'd set of fine fellows you are. And, more particularly, to keep you from that G--damn'd old bigot of a Gen. Clark and his troops, from down country, who are so stuffed with lies and prejudice that they would shoot you down in a moment." Such was the tenor of the conversation addressed by Gen. Wilson to his prisoners. Indeed, it was now evident that he was proud of his prey, and felt highly enthusiastic in having the honor of returning in triumph to Independence with his prisoners, whom his superstition had magnified into something more than fellow citizens--something noble or supernatural, and worthy of public exhibition. As we arose and commenced our march on the morning of the 3d of November, Joseph Smith spoke to me and the other prisoners, in a low, but cheerful and confidential tone; said he: "_Be of good cheer, brethren; the word of the Lord came to me last night that our lives should by given us, and that whatever we may suffer during this captivity, not one of our lives should be taken_." Of this prophecy I testify in the name of the Lord, and, though spoken in secret, its public fulfillment and the miraculous escape of each one of us is too notorious to need my testimony. In the after part of the day we came to the Missouri River, which separated us from Jackson County. Here the brigade was halted and the prisoners taken to a public house, where we were permitted to shave, change our linen, and partake of some refreshment. This done, we were hurried to the ferry and across the river with the utmost haste in advance of the troops. This movement was soon explained to us. The truth was, Gen. Clark had now arrived near the scene of action, and had sent an express to take us from Gen. Wilson and prevent us from going to Jackson County--both armies being competitors for the honor of possessing the wonderful, or, in their estimation, royal prisoners. Clark and his troops, from a distance, who had not arrived in the city of Far West till after our departure, were desirous of seeing the strange men whom it was said had turned the world upside down and of possessing such a wonderful trophy of victory, or of putting them to death themselves. On the other hand, Wilson and his brigade were determined to exhibit us through the streets of Independence as a visible token of their own achievements. Therefore, when demanded by Gen. Clark's express, they refused to surrender us; and hurried us across the ferry with all possible despatch. Marching about a mile, we encamped for the night in the wilderness, with about fifty troops for our guard--the remainder not crossing the ferry till the next morning. Some of the neighboring citizens visited us next morning--it being Sunday. One of the ladies came up and very candidly inquired of the troops which of the prisoners the "Mormons" worshipped? One of the guards pointing to Mr. Smith with a significant smile, said, "This is he." The woman, then turning to Mr. Smith, inquired whether he professed to be the Lord and Saviour? Do not smile, gentle reader, at the ignorance of these poor innocent creatures, who, by the exertions of a corrupt press and pulpit, are kept in ignorance and made to believe in every possible absurdity in relation to the Church of the Saints. Mr. Smith replied, that he professed to be nothing but a man, and a minister of salvation, sent by Jesus Christ to preach the gospel. After expressing some surprise, the lady inquired what was the peculiar nature of the gospel, as held by himself and his Church? At this the visitors and soldiers gathered around, and Mr. Smith preached to them faith in the Lord Jesus Christ, repentance towards God, reformation of life, immersion in water, in the name of Jesus Christ, for remission of sins, and the gift of the Holy Ghost by the laying on of hands. All seemed surprised, and the lady, in tears, went her way, praising God for the truth, and praying aloud that the Lord would bless and deliver the prisoners. At ten o'clock the brigade had all crossed the river, and come up with us. We were then marched forward in our carriages, while the troops were formed into a front and rear guard, with quite a martial appearance. As we passed along through the settlements hundreds of men, women and children flocked to see us. General W. often halted the whole brigade to introduce us to the populace, pointing out each of us by name. Many shook us by the hand, and, in the ladies at least, there appeared some feelings of human compassion and sympathy. In this way we proceeded till we arrived at Independence. It was now past noon, and in the midst of a great rain; but hundreds crowded to witness the procession, and to gaze at us as we were paraded in martial triumph through the principal streets, the bugles sounding a blast of triumphant joy. CHAPTER XXIII. ------------------------ Treatment of the Prisoners:--Visit the Temple Lot:--Gain my Freedom:--Temptation:--Voluntary Return to Bondage:--Leave Independence:--Conduct of the Guards:--Fall into the Hands of Col. Price and Guards:--Arrive at Richmond:-- Chains:--Interview with Gen. Clark:--Dialogue:--Inconceivable Absurdities. This ceremony being finished, a vacant house was prepared for our reception, into which we were ushered through the crowd of spectators which thronged every avenue. The troops were then disbanded. In the meantime we were kept under a small guard, and were treated with some degree of humanity, while hundreds flocked to see us day after day. We spent most of our time in preaching and conversation, explanatory of our doctrines and practice. Much prejudice was removed, and the feelings of the populace began to be in our favor, notwithstanding their former wickedness and hatred. In a day or two we were at liberty to walk the streets without a guard. We were finally removed from our house of confinement to a hotel, where we boarded at the public table, and lodged on the floor, with a block of wood for a pillow. We no longer had any guard; we went out and came in when we pleased--a certain keeper being appointed merely to watch over us, and look to our wants. With him we walked out of town to the westward, and visited the desolate lands of the Saints, and the place which, seven years before, we had dedicated for the building of a Temple. This was a beautiful rise of ground, about half a mile west of Independence center. When we saw it last it was a noble forest, but our enemies had since robbed it of every vestige of timber, and it now lay desolate, or clothed with grass and weeds. O, how many feelings did this spot awaken in our bosoms! Here we had often bowed the knee in prayer, in bygone years. Here we had assembled with hundreds of happy Saints in the solemn meeting, and offered our songs, and sacraments, and orisons. But now all was solemn and lonely desolation. Not a vestige remained to mark the spot where stood our former dwellings. They had long since been consumed by fire, or removed and converted to the uses of our enemies. While at Independence we were once or twice invited to dine with General Wilson and some others, which we did. While thus sojourning as prisoners at large, I arose one morning when it was very snowy, and passed silently and unmolested out of the hotel, and as no one seemed to notice me, or call me in question, I thought I would try an experiment. I passed on eastward through the town; no one noticed me. I then took into the fields, still unobserved. After travelling a mile I entered a forest; all was gloomy silence, none were near, the heavens were darkened and obscured by falling snow, my track was covered behind me, and I was free. I knew the way to the states eastward very well, and there seemed nothing to prevent my pursuing my way thither; thoughts of freedom beat high in my bosom; wife, children, home, freedom, peace, and a land of law and order, all arose in my mind; I could go to other States, send for my family, make me a home and be happy. On the other hand, I was a prisoner in a State where all law was at an end. I was liable to be shot down at any time without judge or jury. I was liable to be tried for my life by murderous assassins, who had already broken every oath of office and trampled on every principle of honor or even humanity. Hands already dripping with the blood of aged sires, and of helpless women and children, were reaching out for my destruction. The battle of Crooked River had already been construed into murder on the part of the brave patriots who there defended their lives and rescued their fellow citizens from kidnappers and land pirates, while the pirates themselves had been converted into loyal militia. To go forward was freedom, to go backward was to be sent to General Clark, and be accused of the highest crimes, with murderers for judge, jury and executioners. "Go free!" whispered the tempter. "No!" said I, "never, while Brother Joseph and his fellows are in the power of the enemy. What a storm of trouble, or even of death, it might subject them to." I turned on my heel, retraced my steps, and entered the hotel ere they had missed me. As I shook the snow off my clothes the keeper and also Brother Joseph inquired where I had been. I replied, just out for a little exercise. A walk for pleasure in such a storm gave rise to some pleasantries on their part, and there the matter ended. There was one thing which buoyed up our spirits continually during our captivity: it was the remembrance of the word of the Lord to Brother Joseph, saying, that our lives should all be given us during this captivity, and not one of them should be lost. I thought of this while in the wilderness vacillating whether to go or stay, and the thought struck me: "_He that will seek to save his life shall lose it; but he that will lose his life for my sake shall find it again, even life eternal_." I could now make sure of my part in the first resurrection, as I had so intensely desired when about eleven years old. But, O, the path of life! How was it beset with trials! At length, after repeated demands, we were sent to General Clark, at Richmond, Ray County. Generals Lucas and Wilson had tried in vain for some days to get a guard to accompany us. None would volunteer, and when drafted they would not obey orders; for in truth, they wished us to go at liberty. At last a colonel and two or three officers started with us, with their swords and pistols, which were intended more to protect us than to keep us from escaping. On this journey some of us rode in carriages and some on horseback. Sometimes we were sixty or eighty rods in front or rear of our guards, who were drinking hard out of bottles which they carried in their pockets. At night, having crossed the Missouri River, we put up at a private house. Here our guards all got drunk, and went to bed and to sleep, leaving us their pistols to defend ourselves in case of any attack from without, as we were in a very hostile neighborhood. Next morning we rode a few miles, and were met by an express from General Clark, which consisted of one Colonel Sterling Price and a guard of soldiers. This company immediately surrounded us with poised pieces, in regular military order, as if we had been Bonaparte and staff on the way to St. Helena; thinking, perhaps, that if we should escape, the whole United States and all Europe would be immediately overthrown. In this manner we were escorted to Richmond, the headquarters of General Clark and his army of three or four thousand men. Here, as usual, we had to endure the gaze of the curious, as if we had been a caravan of animals for exhibition. Troops were paraded to receive us, which, as we approached, opened to the right and left, thus forming a long avenue, through which we passed into a block house, and were immediately put in chains, under a strong guard, who stood over us continually with poised pieces, cocked and primed. Colonel Price continued in the superintendence of the prisoners and the guards. General Clark at length called to see us. He seemed more haughty, unfeeling, and reserved than even Lucas or Wilson had been when we first entered their camp. We inquired of the general what were his intentions concerning us. I stated to him that we had now been captives for many days, and we knew not wherefore, nor whether we were considered prisoners of war or prisoners of civil process, or "_prisoners of hope_." At the same time remarking, that all was wrapped in mystery; for, as citizens of the United States and of Missouri, in time of peace, we could in nowise be considered as prisoners of war; and, without civil process, we were not holden by civil authority; and as to being "prisoners of hope," there was not much chance to hope, from our present appearances! He replied that "_we were taken to be tried_." "Tried? By what authority?" "By court martial." "What! Ministers of the gospel tried by court martial! Men who sustain no office in military affairs, and who are not subject by law to military duty; such men to be tried by court martial! And this in time of peace, and in a republic where the constitution guaranteed to every citizen the right of trial by jury?" "Yes. This is in accordance with the treaty of stipulations entered into at Far West at the time of the surrender, and as agreed to by Colonel Hinkle, your commanding officer." "Colonel Hinkle, our commanding officer! What had he to do with our civil rights? He was only a colonel of a regiment of the Caldwell County Militia." "Why! was he not the commanding officer of the fortress of Far West, the headquarters of the _Mormon forces_?" "We had no '_fortress_' or '_Mormon forces_,' but were part of the State militia." At this the general seemed surprised, and the conversation ended. We were astonished above measure at proceedings so utterly ignorant and devoid of all law or justice. Here was a Major-General, selected by the Governor of Missouri, and sent to banish or exterminate a religious society. And then, to crown the whole with inconceivable absurdity, aid religious society is converted by this officer and his associates into an independent government, or foreign nation. And last, and equally absurd, the State of Missouri assumed her independence of the federal government so far as to _treat_ with this imaginary "_ Mormon Empire_," or foreign nation. A colonel of militia, subordinate to the general then in the field, is converted into a foreign minister, an envoy extraordinary, in behalf of the "Mormon Empire," to enter into treaty stipulations with his Missouri majesty's forces, under Generals Lucas, Wilson and Clark! The city of Far West, the capital of "_Mormonia_," is the "_Ghent_," where this treaty of peace is ratified. The standing army of the conquered nation stack their arms, which are carried in triumph to Richmond. Preachers of the gospel are converted into "_noble_" or "_royal prisoners_," chained to the car of the victorious champions to be led captive as sport for the Philistines, or to be shot or hung at pleasure, while the residue of the inhabitants of the fallen empire--men, women and children--are to have their real estate and all other goods confiscated, and themselves banished the state on pain of death. A few, however, are selected from among these exiles to be imprisoned or executed at the mere dictation of a Nero or a Nicholas. Was this in America, in the nineteenth century? Were these scenes transacted in a constitutional republic? Yes, verily, and worse--a tale of horror, of woe, of long years of lawless outrage and tyranny is yet to be told, of which this is a mere stepping stone or entering wedge. CHAPTER XXIV. ------------------------ MASSACRE AT HAUN'S MILL. We here introduce the testimony of Joseph Young, an eye witness of one of the most awful scenes which ever stained the annals of history in any age or country. "The following is a short history of my travels to the State of Missouri, and of a bloody tragedy enacted at Haun's Mill, on Shoal Creek, October 30, 1838: "On the 6th of July last I started with my family from Kirtland, Ohio, for Missouri--the county of Caldwell, in the upper part of the State, being the place of my destination. On the 13th of October I crossed the Mississippi at Louisiana, at which place I heard vague reports of the disturbances in the upper country, but nothing that could be relied on. "I continued my course westward till I crossed Grand River, at a place called Compton's Ferry, where I heard for the first time that if I proceeded any further on my journey I would be in danger of being sped by a body of armed men. "I was not willing, however, while treading my native soil and breathing republican air, to abandon my object, which was to locate myself and family in a fine, healthy country, where we could enjoy the society of our friends and connections. Consequently, I prosecuted my journey till I came to Whitney's Mills, situated on Shoal Creek, in the eastern part of Caldwell County. After crossing the creek and going about three miles we met a party of the mob, about forty in number, and with rifles and mounted on horses, who informed us that we could go no further west, threatening us with instant death if we proceeded any further. "I asked them the reason of this prohibition, to which they replied that we were '_Mormons_,' and that every one who adhered to that religious faith would have to leave the State within ten days, or renounce their religion. Accordingly, they drove us back to the mills above mentioned. "Here we tarried three days, and on Friday, the 26th, we recrossed the creek, and, following up its banks, we succeeded in eluding the mob for the time being, and gained the residence of a friend in Myers' Settlement. On Sunday, October 28, we arrived at Haun's Mill, where we found a number of our friends collected, who were holding a council and deliberating upon the best course for them to pursue to defend themselves against the mob who were collecting in the neighborhood under the command of Colonel Jennings, of Livingston, and threatening them with house burning and killing. "The decision of the council was that the neighborhood should put itself in a state of defense. Accordingly about twenty-eight of our men armed themselves, and were in constant readiness for an attack, if any small body of mobbers might come upon them. "The same evening, for some reason best known to themselves, the mob sent one of their number to enter into a treaty with our friends, which was accepted on the condition of mutual forbearance on both sides, and that each party, as far as their influence extended, should exert themselves to prevent any further hostilities. "At this time, however, there was another mob collecting on Grand River, at William Mann's, which was threatening us; consequently, we remained under arms on Monday, the 29th, which passed away without molestation from any quarter. "On Tuesday, the 30th, that bloody tragedy was enacted, the scenes of which I shall never forget. "More than three fourths of the day had passed in tranquility as smiling as the preceding one. I think there was no individual of our company that was apprised of the sudden and awful fate which hung over our heads like an overwhelming torrent, and which was to change the prospects, the feelings and sympathies of about thirty families. "The banks of Shoal Creek, on either side, teemed with children sporting and playing, while their mothers were engaged in domestic employments. Fathers or husbands were either on guard about the mills or other property, or employed in gathering crops for winter consumption. The weather was very pleasant, the sun shone clearly all was tranquil, and no one expressed any apprehension of the awful crisis that was near us, even at our doors. "It was about 4 o'clock, p.m., while sitting in my cabin with my babe in my arms, and my wife standing by my side, the door being open I cast my eyes on the opposite bank of Shoal Creek, and saw a large body of armed men on horses directing their course towards the mills with all possible speed. As they advanced through the scattering trees that bordered the prairie they seemed to form themselves into a three square position, forming a vanguard in front. At this moment, David Evans, seeing the superiority of their numbers (there being two hundred and forty of them, according to their own account), gave a signal and cried for peace. This not being heeded they continued to advance, and their leader, a man named Comstock, fired a gun, which was followed by a solemn pause of about ten or twelve seconds; when all at once they discharged about one hundred rifles, aiming at a blacksmith's shop, into which our friends fled for safety. They then charged up to the shop, the crevices of which, between the logs, were sufficiently large to enable them to aim directly at the bodies of those who had there fled for refuge from the fire of their murderers. There were several families rented in the rear of the shop whose lives were exposed, and, amid showers of bullets, fled to the woods in different directions. "After standing and gazing at this bloody scene for a few minutes, and finding myself in the uttermost danger, the bullets having reached the house where I was living, I committed my family to the protection of Heaven; and, leaving the house on the opposite side, I took a path which led up the hill, following in the trail of three of my brethren that had fled from the shop. "While ascending the hill we were discovered by the mob, who immediately fired at us, and continued so to do till we reached the summit. In descending the hill I secreted myself in a thicket of bushes, where I lay till 8 o'clock in the evening. At this time I heard a voice calling my name in an undertone. I immediately left the thicket and went to the house of Benjamin Lewis, where I found my family--who had fled there in safety--and two of my friends, mortally wounded, one of whom died before morning. Here we passed the painful night in deep and awful reflections on the scenes of the preceding evening. After daylight appeared some four or five men, with myself, who had escaped with our lives from this horrid massacre, repaired as soon as possible to the mills to learn the condition of our friends, whose fate we had but too truly anticipated. "When we arrived at the house of Mr. Haun, we found Mr. Merrick's body lying in the rear of the house; Mr. McBride's in front, literally mangled from head to foot. We were informed by Miss Rebecca Judd, who was an eye witness, that he was shot with his own gun after he had given it up, and then cut to pieces with a corn cutter by a man named Rogers, of Daviess County, who keeps a ferry on Grand River, and who has since repeatedly boasted of this act of savage barbarity. Mr. York's body we found in the house. After viewing these corpses we immediately went to the blacksmith's shop, where we found nine of our friends, eight of whom were already dead--the other, Mr. Cox, of Indiana, in the agonies of death, who soon expired. "We immediately prepared and carried them to the place of interment. This last office of kindness due to the remains of departed friends was not attended with the customary ceremonies nor decency; for we were in jeopardy, every moment expecting to be fired on by the mob, who, we supposed, were lying in ambush, waiting the first opportunity to dispatch the remaining few who were providentially preserved from the slaughter of the preceding day. However, we accomplished without molestation this painful task. The place of burial was a vault in the ground, formerly intended for a well, into which we threw the bodies of our friends promiscuously. "Among the slain I will mention Sardius Smith, son of Warren Smith, about nine years old, who, through fear, had crawled under the bellows in the shop, where he remained till the massacre was over, when he was discovered by one Glaze, of Carroll County, who presented a rifle near his head and literally blew off the upper part of it. Mr. Stanley, of Carroll County, told me afterwards that Glaze boasted of this fiendlike murder and heroic deed all over the country. "The number killed and mortally wounded in this wanton slaughter was eighteen or nineteen, whose names, as far as I can recollect, were as follows: Thomas McBride, Levi Merrick, Elias Benner, Josiah Fuller, Benjamin Lewis, Alexander Campbell, Warren Smith, Sardius Smith, George Richards, Mr. Napier, Mr. Harmer, Mr. Cox, Mr. Abbott, Mr. York, Wm. Merrick (a boy eight or nine years old), and three or four others whose names I do not recollect, as they were strangers to me. "Among the wounded who recovered were Isaac Laney, Nathan K. Knight, Mr. Yokum, two brothers by the name of Myers, Tarlton Lewis, Mr. Haun and several others. Miss Mary Stedwell, while fleeing, was shot through the hand, and, fainting, fell over a log, into which they shot upwards of twenty balls. "To finish their work of destruction, this band of murderers composed of men from Daviess, Livingston, Ray, Carroll and Chariton Counties, led by some of the principal men of that section of the upper country (among whom, I am informed, were Mr. Ashby, from Chariton, member of the State Legislature; Col. Jennings, of Livingston County; Thos. O'Bryon, Clerk of Livingston County; Mr. Whitney, Dr. Randall and many others), proceeded to rob the houses, wagons and tents of bedding and clothing; drove off horses and wagons leaving widows and orphans destitute of the necessaries of life, and even stripped the clothing from the bodies of the slain! "According to their own account they fired seven rounds in this awful butchery; making upwards of sixteen hundred shots, at a little company of men about thirty in number. "I hereby certify the above to be a true statement of facts, according to the best of knowledge. "Joseph Young." "STATE OF ILLINOIS, _County of Adams_. "I hereby certify that Joseph Young this day came before me, and made oath in due form of law, that the statements contained in the foregoing sheets are true, according to the best of his knowledge and belief. In testimony whereof I have hereunto set my hand, and affixed the seal of the Circuit court at Quincy, this fourth day of June in the year of our Lord one thousand eight hundred and thirty-nine. "C. M. WOODS, "_Clerk of Circuit Court of Adams, Co., Ill._" CHAPTER XXV. ------------------------ Speech of Major--General Clark, Delivered at Far West while its Citizens were held as Prisoners, November, 1838. "Gentlemen: You, whose names are not on this list, will now have the privilege of going to your fields to obtain grain for your families--wood, etc. Those that compose the list will go from thence to prison, to be tried, and receive the due demerits of their crimes. But you are now at liberty, all but such as charges may hereafter be preferred against. It now devolves upon you to fulfil the treaty that you have entered into--the leading items of which I now lay before you. "The first of these items you have already complied with--which is, that you deliver up your leading men to be tried according to law. Second, that you deliver up your arms--this has been attended to. The third is, that you sign over your property to defray the expenses of the war; this you have also done. Another thing yet remains for you to comply with; that is: that you leave the State forthwith; and, whatever your feelings concerning this affair, whatever your innocence, it is nothing to me. General Lucas, who is equal in authority with me, has made this treaty with you. I am determined to see it executed. "The orders of the Governor to me, were, that you should be exterminated, and not allowed to remain in the State. And had your leaders not been given up, and the treaty complied with before this, you and your families would have been destroyed and your houses in ashes. "There is a discretionary power resting in my hands, which I shall try to exercise for a season. I did not say that you must go now, but you must not think of stopping here another season, or of putting in crops; for the moment you do the CITIZENS WILL BE UPON YOU. I am determined to see the Governor's orders fulfilled, but shall not come upon you immediately. Do not think that I shall act as I have done any more; but if I have to come again because the treaty which you have made is not complied with, you need not expect any mercy, but extermination; for I am determined that the Governor's order shall be executed. "As for your leaders, do not think, do not imagine for a moment, do not let it enter your mind that they will be delivered, or that you will see their faces again, for their fare is fixed, their die is cast, their doom is sealed. "I am sorry, gentlemen, to see so great a number of apparently intelligent men found in the situation that you are. And, oh! that I could invoke the Spirit of the unknown God to rest upon you, and deliver you from that awful chain of superstition, and liberate you from those fetters of fanaticism with which you are bound. I would advise you to scatter abroad and never again organize with bishops, presidents, etc., lest you excite the jealousies of the people, and subject yourselves to the same calamities that have now come upon you. "You have always been the aggressors; you have brought upon yourselves these difficulties by being disaffected, and not being subject to rule; and my advice is, that you become as other citizens, lest by a recurrence of these events you bring upon yourselves inevitable ruin." CHAPTER XXVI. ------------------------ The Prisoners:--Second Interview with General Clark:--Inquisition:-- Sickness of Elder Rigdon:--Colonel Price and Guards:--Their Conduct;--Rebuke by Joseph Smith:--Trial:--Similarity between King Herod and Governor Boggs:--Judge Austin A. King in Open Court Threatens a Wholesale Extermination of the "Mormons:"--Other Prisoners Obtained by Stratagem:--Advice of General Doniphan, Attorney for the Prisoners:--Decision:--Disposal of the Prisoners:--Flight of the Church to Illinois:--Conduct of the Outlaws:--My Family Visits me in Prison. I must not forget to state that when we arrived in Richmond as prisoners there were some fifty others, mostly heads of families, who had been marched from Caldwell on foot (distance 30 miles), and were now penned up in a cold, open, unfinished court house, in which situation they remained for some weeks, while their families were suffering severe privations. The next morning after our dialogue with General Clark he again entered our prison and informed us that he had concluded to deliver us over to the civil authorities for an examining trial. He was then asked why he did not do away with the unlawful decree of _banishment_, which was first ordered by General Lucas, in compliance with the Governor's order, and which compelled thousands of citizens to leave the State. Or upon what principle the military power aided the civil law against us, while at the same time it caused our families and friends to be murdered, plundered and driven, contrary to all law? He replied that he approved of all the proceedings of General Lucas, and should not alter them. I make this statement because some writers have commended Clark for his heroic, merciful, and prudent conduct towards our society, and have endeavored to make it appear that Clark was not to be blamed for any of the measures of Lucas. The Court of Inquiry now commenced, before Judge Austin A. King. This continued from the 11th to 28th of November, and our brethren, some fifty in number, were penned up in the cold, dreary court house. It was a very severe time of snow and winter weather, and we suffered much. During this time Elder Rigdon was taken very sick, from hardship and exposure, and finally lost his reason; but still he was kept in a miserable, noisy and cold room, and compelled to sleep on the floor with a chain and padlock round his ankle, and fastened to six others. Here he endured the constant noise and confusion of an unruly guard, the officer of which was Colonel Sterling Price, since Governor of the State. These guards were composed generally of the most noisy, foul mouthed, vulgar, disgraceful rabble that ever defiled the earth. While he lay in this situation his son-in-law, George W. Robinson, the only male member of his family, was chained by his side. Thus Mrs. Rigdon and her daughters were left entirely destitute and unprotected. One of his daughters, Mrs. Robinson, a young and delicate female, with her little infant, came down to see her husband, and to comfort and take care of her father in his sickness. When she first entered the room, amid the clank of chains and the rattle of weapons, and cast her eyes on her sick and dejected parent and sorrow worn husband, she was speechless, and only gave vent to her feelings in a flood of tears. This faithful lady, with her little infant, continued by the side of her father till he recovered from his sickness, and till his fevered and disordered mind resumed its wonted powers. In one of those tedious nights we had lain as if in sleep till the hour of midnight had passed, and our ears and hearts had been pained, while we had listened for hours to the obscene jests, the horrid oaths, the dreadful blasphemies and filthy language of our guards, Colonel Price at their head, as they recounted to each other their deeds of rapine, murder, robbery, etc., which they had committed among the "_Mormons_" while at Far West and vicinity. They even boasted of defiling by force wives, daughters and virgins, and of shooting or dashing out the brains of men, women and children. I had listened till I became so disgusted, shocked, horrified, and so filled with the spirit of indignant justice that I could scarcely refrain from rising upon my feet and rebuking the guards; but had said nothing to Joseph, or any one else, although I lay next to him and knew he was awake. On a sudden he arose to his feet, and spoke in a voice of thunder, as the roaring lion, uttering, as near as I can recollect, the following words: "_SILENCE, ye fiends of the infernal pit. In the name of Jesus Christ I rebuke you, and command you to be still; I will not live another minute and bear such language. Cease such talk, or you or I die THIS INSTANT!_" He ceased to speak. He stood erect in terrible majesty. Chained, and without a weapon; calm, unruffled and dignified as an angel, he looked upon the quailing guards, whose weapons were lowered or dropped to the ground; whose knees smote together, and who, shrinking into a corner, or crouching at his feet, begged his pardon, and remained quiet till a change of guards. I have seen the ministers of justice, clothed in magisterial robes, and criminals arraigned before them, while life was suspended on a breath, in the courts of England; I have witnessed a Congress in solemn session to give laws to nations; I have tried to conceive of kings, of royal courts, of thrones and crowns; and of emperors assembled to decide the fate of kingdoms; but dignity and majesty have I seen but _once_, as it stood in chains, at midnight, in a dungeon in an obscure village of Missouri. In this mock court of inquiry the Judge could not be prevailed on to examine the conduct of murderers and robbers who had desolated our society, nor would he receive testimony except against us. By the dissenters and apostates who wished to save their own lives and secure their property at the expense of others, and by those who had murdered and plundered us from time to time, he obtained abundance of testimony, much of which was entirely false. Our Church organization was converted by such testimony into a temporal kingdom, which was to fill the whole earth and subdue all other kingdoms. This court of inquisition inquired diligently into our belief of the seventh chapter of Daniel concerning the kingdom of God, which should subdue all other kingdoms and stand forever. And when told that we believed in that prophecy, the court turned to the clerk and said: "_Write that down; it is a strong point for treason _." Our lawyer observed as follows: "Judge, you had better make the Bible treason." The court made no reply. These texts and many others were inquired into with all the eagerness and apparent alarm which characterized a Herod of old in relation to the babe of Bethlehem, the King of the Jews. The ancient Herod, fearing a rival in the person of Jesus, issued his exterminating order for the murder of all the children of Bethlehem from two years old and under, with a view to hinder the fulfillment of a prophecy which he _himself_ believed to be true. The modern Herod (Boggs), fearing a rival kingdom in "_the people of the Saints of the Most High_," issued his exterminating order for the murder of the young children of an entire people, and of their mothers as well as fathers, while this court of inquisition inquired as diligently into the one prophecy as his predecessor did into the other. These parallel actions go to show a strong belief in the prophecies on the part of the actors in both cases. Both believed, and feared, and trembled; both hardened their hearts against that which their better judgment told them was true. Both were instigated by the devil to cause innocent blood to be shed. And marvelously striking is the parallel in the final result of the actions of each. The one slew many young children, but failed to destroy the infant King of the Jews. The other slew many men, women and children, but failed to destroy the Kingdom of God. The one found a timely refuge in Egypt. The other in Illinois. Jesus Christ fulfilled his destiny, and will reign over the Jews, and sit on the throne of his father, David, forever. The Saints are growing to power amid the strongholds of the mountains of Deseret, and will surely take the Kingdom, and the greatness of the Kingdom, under the whole Heaven. Who can withstand the Almighty, or frustrate his purposes? Herod died of a loathsome disease, and transmitted to posterity his fame as a tyrant and murderer. And Lilburn W. Boggs is dragging out a remnant of existence in California, with the mark of Cain upon his brow, and the fear of Cain within his heart, lest he that findeth him shall slay him. He is a living stink, and will go down to posterity with the credit of a wholesale murderer. The court also inquired diligently into our missionary operations. It was found, on investigation, that the Church had sent missionaries into England and other foreign countries. This, together with our belief in the Bible, was construed into treason against the State of Missouri, while every act of defense was set down as murder, etc. The Judge, in open court, while addressing a witness, proclaimed, that if the members of the Church remained on their lands to put in another crop they should be destroyed indiscriminately, and their bones be left to bleach on the plains without a burial. Yes, reader, the cultivation of lands held patents issued by the United States land office, and signed by the President of the Republic, was, by Judge Austin A. King, in open court, pronounced a capital offense, for which a whole community were prejudged and sentenced to death. While those who should be the instruments to execute this sentence were called by the dignified name of citizens, and these _good_ citizens afterwards elected that same Judge for Governor of the State. The Judge inquired of the prisoners if they wished to introduce any witnesses for the defense. A list of names was supplied by the prisoners, when, who should be selected to go to Far West to obtain and bring them before the court, but the identical bandit, Bogart, and his gang, who were defeated by us in the Battle of Crooked River, after they had become famous for kidnapping, plundering and murdering! Of course, every man in Caldwell would flee from such a gang if they could; but he succeeded in capturing a few of our friends, whose names were on the list, and bringing them before the court, when, instead of being sworn, they were immediately ordered to prison to take their trial. Others were sent for, and, as far as found, shared the same fate. This manoeuvre occupied several days, during which the court was still in session, and the fate of the prisoners suspended. At length the Judge exclaimed to the prisoners: "If you have any witnesses bring them forward; the court cannot delay forever--it has waited several days already." A member of the Church, named Allen, was just then seen to pass the window. The prisoners requested that he might be introduced and sworn. He was immediately called in and sworn. He began to give his testimony, which went to establish the innocence of the prisoners, and to show the murders, robberies, etc., committed by their accusers. But he was suddenly interrupted and cut short by cries of _"Put him out;" "Kick him out;" "G-d d--n him, shoot him;" "Kill him, d--n him, kill him;" "He's a d--d Mormon."_ The court then ordered the guard to put him out, which was done amid the yells, threats, insults and violence of the mob who thronged in and around the court house. He barely escaped with his life. Mr. Doniphan, attorney for the defense, and since famed as a general in the Mexican war, finally advised the prisoners to offer no defense; "for," said he, "though a legion of angels from the opening heavens should declare your innocence, the court and populace have decreed your destruction." Our attorney offered no defense, and thus the matter of our trials was finally submitted. By the decision of this mock Court some twenty or thirty of the accused were dismissed, among whom was Amasa Lyman Gibbs, Darwin Chase, Norman Shearer and myself and themselves and bail both forced to leave the State, thus forfeiting the bail bonds, while Joseph Smith, Hyrum Smith, Sidney Rigdon, Lyman Wight, Caleb Baldwin and Alexander McRay (all heads of families) were committed to the jail of Clay County on the charge of treason; and Morris Phelps, Luman Gibbs, Darwin Chase, Norman Shearer and myself were committed to the jail of Richmond, Ray County, for the alleged crime of murder, said to be committed in the act of dispersing the bandit, Bogart, and his gang. This done, the civil and military authorities dispersed, and the troubled waters became a little more tranquil. As our people were compelled by the memorable "_Treaty of Far West_" to leave the State by the following spring, they now commenced moving by hundreds and by thousands to the State of Illinois, where they were received in the most humane and friendly manner by the authorities, and by the citizens in general. In the meantime bands of murderers, thieves and robbers were roaming unrestrained among the unarmed and defenseless citizens, committing all manner of plunder, and driving off cattle, sheep and horses, abusing and insulting women. My wife and children soon came to me in prison, and spent a portion of the winter in the cold, dark dungeon, where myself and fellow prisoners were frequently insulted and abused by our dastardly guards, who often threatened to shoot us on the spot, and who made murder, robbery and whoredoms with negro slaves their daily boast. CHAPTER XXVII. ------------------------ LEGISLATIVE ACTION ON THE SUBJECT. The State Legislature were soon in session; and from this body, so high in responsibility, we had hoped for some redress and protection. Memorials and petitions from those aggrieved, and others, were addressed to the legislature, praying for an investigation of the whole matter, and for redress and protection against the criminal proceedings of the Governor and his troops, in seizing our property, murdering our citizens, kidnapping our leaders and others, and driving us from the State. Yes, in fact, American citizens petitioned a republican legislature for the privilege of occupying and cultivating their own lands, purchased of the Government of the United States, and for the privilege of dwelling in the houses built by their own hands, on their own real estate. How strange! How incredible, in the nineteenth century! Who can realize it? And yet it must stand on record, and go down to posterity as a fact, a stubborn, undeniable public fact. The following extract of a petition addressed to the legislature of Missouri, dated Dec. 10, 1838, Far West, Caldwell County, Missouri, and signed by a committee appointed by the citizens, will show for itself the foregoing to be true. It was signed by EDWARD PARTRIDGE, JOHN M. BURK, HEBER C. KIMBALL, BRIGHAM YOUNG, JOHN TAYLOR, ISAAC MORLEY, THEODORE TURLEY, GEORGE W. HARRIS, JOHN MURDOCK. It read as follows: "The last order of Governor Boggs, to drive us from the State or exterminate us, is a thing so novel, unlawful, tyrannical and oppressive that we have been induced to draw up this memorial and present this statement of our case to your honorable body, praying that a law may be passed rescinding the order of the Governor to drive us from the State; and also, giving us the sanction of the Legislature to inherit our lands in peace. * * * In laying our case before your honorable body we say that we are willing, and ever have been, to conform to the Constitution and laws of the United States and of this State. "We ask, in common with others, the protection of the laws. We ask for the privilege guaranteed to all free citizens of the United States and of this State to be extended to us, that we may be permitted to settle and live where we please, and worship God according to the dictates of our conscience without molestation. And while we ask for ourselves this privilege, we are willing all others should enjoy the same." If the necessity for such a petition seems strange, how much more strange appears the fact, that such petition was denied by the Legislature of a State? And to crown the whole, all investigation was utterly refused; nay more, the Legislature itself became accessory to these crimes, by appropriating two hundred thousand dollars to pay the murderers and robbers for committing these crimes. This last act of outrage sealed with eternal infamy the character of the State of Missouri. She fell to rise no more. She should be looked upon by her sister States as a star fallen from the American constellation; a ruined and degraded outcast from the family of States. The whole civilized world will detest and abhor her as the most infamous of tyrants. Nay, tyranny itself will blush to hear her deeds mentioned in the annals of history. The most cruel persecutors of the Christians or Reformers in pagan or papal Rome will start with astonishment from their long slumbers, and, with a mixture of envy and admiration, yield to her the palm. As a State she has acted the part of a pirate, a wholesale murderer and robber. Every department--civil, military, executive and legislative--tramples all law under foot, and plunges into crime and blood. Many of the State journals have tried to hide the iniquity of the State by throwing a covering of lies over her atrocious deeds. But, can they hide the Governor's cruel order for extermination or banishment? Can they conceal the fact of the disgraceful treaty of the generals with a portion of their own officers and men at Far West? Can they conceal the fact that ten or twelve thousand citizens, of all ages and of both sexes, have been banished from the State without trial or condemnation? Can they conceal the fact that the State Legislature appropriated two hundred thousand dollars to pay the criminals for committing these crimes; and this while the petitions of the sufferers lay on the table before them, praying for investigation, redress and protection? Can they conceal the fact that citizens have been kidnapped and imprisoned for many months, while their families, friends and witnesses have been driven from the State? Can they conceal the blood of the murdered husbands and fathers, or stifle the cries of widows and orphans? Nay, the rocks and the mountains may cover them in unknown depths; the awful abyss of the fathomless deep may swallow them up, and still their horrid deeds will stand forth in the broad light of day, for the wondering gaze of angels and of men--they cannot be hid. CHAPTER XXVIII. ------------------------ Joseph Smith and his Fellow Prisoners in Clay County:--Mock Trial in the County of Davies:--Final Escape:--Their Arrival in Illinois. This chapter is an extract from the statement of Hyrum Smith, one of the prisoners, given under oath, before the Municipal Court of the city of Nauvoo, Illinois, in the summer of 1843. "The next morning after the close of this mock court (held at Richmond, Judge Austin A. King presiding), a large wagon drove up to the door of our prison house, and a blacksmith entered with some chains and handcuffs. He said his orders from the Judge were to handcuff and chain us together. He informed us that the Judge made out a _mittimus_ and sentenced us to jail for treason; he also said that the Judge had stated his intention to keep us in jail until all the Mormons were driven from the State; and that the Judge had further stated that if he let us out before the Mormons had left the State there would be another d--d fuss kicked up. I also heard the Judge say myself, while he was sitting in his pretended court, 'that there was no law for us, or any of the Mormons in the State of Missouri; that he had sworn to see then exterminated, and to see the Governor's order executed to the very letter, and he would do so.' "However, the blacksmith proceeded to put the irons upon us. We were then ordered into the wagon and drove off for Clay County. As we journeyed along the road, we were exhibited to the inhabitants. This public exhibition lasted until we arrived at the town of Liberty, Clay County. There we were thrust into prison again, and locked up; and were held there in confinement for the space of six months. "Our place of lodging was the square side of hewed white oak logs, and our food was anything but good and decent. Poison was administered to us three or four times. The effect it had upon our systems was, that it vomited us almost to death, and then we would lay some two or three days in a torpid, stupid state, not even caring or wishing for life. "The poison would inevitably have proved fatal had not the power of Jehovah interposed in our behalf to save us from their wicked purpose. We were also subjected to the necessity of _eating human flesh_ for the space of five days, or go without food, except a little coffee or a little cornbread. I chose the latter alternative. None of us partook of the flesh except Lyman Wight. We also heard the guard which was placed over us, making sport of us, saying that 'they had fed us upon _Mormon beef_.' "I have described the appearance of this flesh to several experienced physicians, and they have decided that is was human flesh. We learned afterwards through one of the guards that it was supposed that such acts of cannibalism as feeding us with human flesh would be considered a popular deed. But those concerned, on learning that it would not take, tried to keep it secret; but the fact was noised abroad before they took that precaution. "While we were incarcerated in prison we petitioned the Supreme Court of the State of Missouri for _habeas corpus_ twice, but we were as often refused by Judge Reynolds, who is now Governor of that state. "We also petitioned one of the county judges for a writ of _habeas corpus_. This was granted in about three weeks afterwards; but we were not permitted to have any trial. We were only taken out of jail, and kept out for a few hours, and then reprimanded back again. In the course of three or four days after that time Judge Turnham came into the jail in the evening, and said he had permitted Mr. Rigdon to get bail; but said he had to do it in the night, and had also to get away in the night, and unknown to any of the citizens, or they would kill him; for they had sworn to kill him if they could find him. And, as to the rest of us, he dare not let us go for fear of his own life, as well as ours. "He said it was hard to be confined under such circumstances, for he knew we were innocent men, and the people also knew it; and that it was only persecution and treachery, and the scenes of Jackson County acted over again, for fear we would become too numerous in that upper country. He said, 'the plan was concocted from the Governor down to the lowest judge, and that wicked Baptist priest, Riley, was riding into town every day to watch the people--stirring up the minds of the people against us all he could--exciting them, and stirring up their religious prejudices against us, for fear they would let us go.' "Mr. Rigdon, however, got bail and made his escape to Illinois. The jailor, Samuel Tillory, told us also 'that the whole plan was concocted from the Governor down to the lowest judge in that upper country early the previous spring; and that the plan was more fully matured at the time General Atchison went down to Jefferson County with Generals Wilson, Lucas and Gillum.' This was sometime in September, when the mob was collected at De Witt. He also said that the Governor was now ashamed enough of the whole transaction, and would be glad to set us at liberty if he dared to do it; 'but,' said he, 'you need not be concerned, for the Governor has laid a plan for your release.' He also said that Mr. Birch, the State's Attorney, was appointed to be Circuit Judge in the district including Daviess County, and that he (Birch) was instructed to fix the papers so that we would be clear from any encumbrance in a very short time. "Sometime in April we were taken to Daviess County, as they said, to have a trial; but when we arrived at that place, instead of finding a court or a jury, we found another Inquisition; and Birch, who was the District Attorney, the same man who was one of the '_court martial_' when we were sentenced to death, was now the Circuit Judge of that pretended court, and the Grand Jury that were impanelled were at the massacre at Haun's Mill, and lively actors in that awful, solemn, disgraceful, cold-blooded murder. All the pretense they made of excuse was 'they had done it because the Governor ordered it done.' "The same jury sat as a jury in the day time, and were over us as a guard by night. They tantalized and boasted over us of their great achievements at Haun's Mill and at other places; telling us how many houses they had burned, and how many sheep, cattle and hogs they had driven off belonging to '_Mormons_,' and how many rapes they had committed, etc. * * * "These fiends of the lower region boasted of these acts of barbarity and tantalized our feelings with them for ten days. We had heard of these acts of cruelty previous to this time; but we were slow to believe that such acts had been perpetrated. "This Grand Jury constantly celebrated their achievements with grog and glass in hand, like the Indian warriors at the war dances, singing and telling each of their exploits in murdering the '_ Mormons_,' in plundering their houses, and carrying off their property. All this was done in the presence of _Judge_ Birch, who had previously said in our hearing: '_That there was no law for the Mormons in the State of Missouri_.' "After all these ten days of drunkenness we were informed that we were indicted for 'treason! murder! arson! larceny! theft and stealing!!' We asked for a change of venue from that county to Marion County; but they would not grant it. But they gave us a change of venue from Daviess to Boone County, and a _mittimus _ was made out by the pretended Judge Birch, without date, name or place. They fitted us out with a two horse wagon and horses, and four men, besides the Sheriff, to be our guard--there were five of us. "We started from Gallatin, the sun about two hours high, p.m., and went as far as Diahman that evening, and stayed till morning. There we bought two horses of the guard, and paid for one of them in clothing which we had with us, and for the other we gave our note. "We went down that day as far as Judge Morin's--distance of some four or five miles. There we stayed until morning, when we started on our journey to Boone County, and travelled about twenty miles. There was bought a jug of whiskey, of which the guard drank freely. While there the Sheriff showed us the _mittimus_, before referred to, without date or signature, and said that Judge Birch told him never to carry us to Boone County, and to show the _mittimus_; and, said he, I shall take a good drink of grog and go to bed, and you may do as you have a mind to. Three others of the guard drank pretty freely of whiskey sweetened with honey; they also went to bed and were soon asleep. The other guard went with us and helped us to saddle our horses. Two of us mounted the horses and the other three started on foot, and thus we took our change of venue for the State of Illinois. "In the course of nine or ten days we arrived safely in Quincy, Adams County, where we found our families in a state of poverty, although in good health--they having been driven out of the state previously by the murderous militia under the exterminating order of the Executive of Missouri. And now the people of that state, or a portion of them, would be glad to make the people of this state believe that my brother Joseph has committed treason, and this they seek to do for the purpose of keeping up their murderous and hellish persecution. They seem to be unrelenting in thirsting for the blood of innocence, for I do know most positively that my brother Joseph has committed no treason, nor violated one solitary item of law or rule in the State of Missouri. "But I do know that the Mormon people, _en masse_, were driven out of that State, after being robbed of all they had, and that he barely escaped with his life. And all this in consequence of the exterminating order of Governor Boggs; the same being confirmed by the Legislature of that State. "And I do know, so does this Court and every rational man who is acquainted with the circumstances, and every man who shall hereafter become acquainted with the particulars thereof, will know that Governor Boggs and Generals Clark, Lucas, Wilson and Gillum, also Austin A. King, have committed treasonable acts against the citizens of Missouri, and did violate the Constitution of the United States, and also the Constitution and laws of the State of Missouri, and did exile and expel, at the point of the bayonet, some twelve or fourteen thousand inhabitants of the State, and did murder some three or four hundred of men, women and children in cold blood in the most horrid and cruel manner possible. And the whole of it was caused by religious bigotry and persecution, and because the _Mormons_ dared to worship Almighty God according to the dictates of their own conscience and agreeably to His Divine Will, as revealed in the Scriptures of eternal truth; and had turned away from following the vain traditions of their fathers and would not worship according to the dogmas and commandments of those men who preach for hire and divine for money, and teach for doctrines the commandments of men, expecting that the Constitution of the United States would have protected them therein. "But, notwithstanding the _Mormon_ people, had purchased upwards of two hundred thousand dollars' worth of land, most of which was entered and paid for at the Land Office of the United States, in the State of Missouri, and although the President of the United States has been made acquainted with these facts and the particulars of our persecutions and oppressions by petitions to him and to Congress, yet they have not even attempted to restore the Saints to their rights, or given any assurance that we may hereafter expect redress from them. "And I do also know, most positively and assuredly, that my brother, Joseph Smith, Junior, has not been in the State of Missouri since the spring of the year 1839. And further this deponent saith not. "HYRUM SMITH." CHAPTER XXIX. ------------------------ Farewell Scenes:--Departure of the Last Remnant of the Exiles:--Court:--Release of Two of the Prisoners:-- Reflections in Prison. On the 17th of March, 1839, my wife took leave of the prison with her little children, and, with a broken heart returned to Far West, in order to get passage with some of the brethren for Illinois. She tarried in Far West a month. All the society had gone from the State, but a few of the poor and widows, and the committee who tarried behind to assist them in removing. About the middle of April a gang of robbers entered Far West armed, and ordered my wife, and the committee, and the others to be gone by such a time, or they would murder them. This gang destroyed much furniture and other property. Thus my wife was driven away according to the Governor's previous order, while I was still detained in a filthy dungeon. My family were conveyed to Quincy, Illinois, distance two hundred and eighty miles, by David W. Rogers, of New York, who is a descendant of the celebrated martyr, John Rogers, of Smithfield celebrity, England. On the 20th of April, 1839, the last of the Society departed from Far West. Thus had a whole people, variously estimated at from ten to fifteen thousand souls, been driven from houses and lands and reduced to poverty, and had removed to another State during one short winter and part of a spring. The sacrifice of property was immense--including houses, lands, cattle, sheep, hogs, agricultural implements, furniture, household utensils, clothing, money and grain. One of the most flourishing counties in the State and part of several others were reduced to desolation, or inhabited only by marauding gangs of murderers and robbers. On the 24th of April our cases came before the Grand Jury of the county of Ray; which Grand Jury, the reader is aware, would be naturally composed of our persecutors and their accessories; and at whose head was the same Judge King who had presided in the former mock trial and inquisition which committed us to prison. Darwin Chase and Norman Shearer were dismissed, after being imprisoned near six months. This release happened just as Mr. Shearer came to visit his son for the last time before he left the country. He came into the prison and took an affectionate leave of his son, who wept as if his heart would break; but while he yet lingered in town his son was called before the Court, and, together with Mr. Chase, was told that he might go at liberty. The father and son then embraced each other, almost overcome with joy, and departed. At the same time my brother, Orson Pratt, whom I had not seen for a year, came from Illinois to see me, but was only permitted to visit me for a few moments, and then was ordered to depart. Mrs. Phelps, who had waited in prison for some days, in hopes that the Court would release her husband, now parted with him, overwhelmed with sorrow and tears, and, with her infant, went away to remove to Illinois. Thus our families wander in a strange land, without protection, being robbed of house and home. O Lord! how long? Our number in prison were now reduced to four--one having been added about the middle of April. His name was King Follett; he was dragged from his distressed family just as they were leaving the State, being charged with robbery, which meant that he was one of a posse who took a keg of powder from a gang of ruffians who were out against the _Mormons_. Thus, of all the _Mormon_ prisoners first kidnapped, only two remained in the State--Mr. Gibbs having denied the faith to try and regain his liberty--these were Morris Phelps and myself. All who were liberated on bail were forced to leave the State, together with those who bailed them, thus forfeiting many thousands of dollars to the coffers of the State. Is it possible! Have I been recording the history of realities as the scenes transpired in the broad light of the nineteenth century--in the boasted land of liberty--and in the most renowned republic now existing on the globe? Alas! it is too true; would to God it were a dream--a novel, a romance that had no existence save in the wild regions of fancy. But the prison door yet grating on its hinges,--the absence of my wife and little ones--the gloom of the dungeon where I yet repose,--these and ten thousand other things cause me to think that my almost incredible narrative is no fiction, but an awful reality--a fact more truly distressing than my feeble tongue or pen can find words to set forth. How often in my sleeping visions I see my beloved wife, or my playful children surrounded with the pleasures of home in my sweet little cottage, or walk with them in some pleasant grove or flowery field, as in years past. How often I see myself surrounded with listening thousands, as in bygone years, and join with them in the sacred song and prayer, or address them with the sound of the everlasting gospel. But, alas! I soon awake, and, to my inexpressible grief and sorrow, find myself still in my lonely dungeon. O Liberty! O sound once delightful to every American ear! O sacred privilege of American citizenship! Once sacred; now trampled under foot. When shall I and my injured family and friends again enjoy thy sweets? When shall we repose beneath thy bower, or bask in thy boundless ocean of felicity? When shall we sit again under our vine and under our fruit trees, and worship our God, with none to molest or make us afraid? Awake, O Americans! Arise, O sons and daughters of freedom! Restore a persecuted and injured people to their rights, as citizens of a free republic. Down with tyranny and oppression, and rescue your liberties from the brink of ruin. Redeem your much injured country from the awful stain upon its honor; and let the cries of helpless orphans and the tears of the sorrowing widow cease to ascend up before the Lord for vengeance upon the heads of those who have slain, plundered, imprisoned and driven the Saints. And let the news go forth to the wondering nations that Columbia still is free. O tell it not in Britain; nor let the sound be heard in Europe that Liberty is fallen; that the free institutions of our once happy country are now destroyed, lest the sons and daughters of Britannia rejoice and laugh us to scorn; lest the children of monarchy triumph and have us in derision. O freedom must thy spirit now withdraw From earth, returning to its native heaven, There to dwell, till, armed with sevenfold vengeance, It comes again to earth with King Messiah, And all His marshaled hosts, in glory bright, To tread the winepress of Almighty God, And none escape? Ye powers of Heaven, forbid; Let freedom linger still on shores of time, And in the breasts of thine afflicted saints, Let it find a peaceful retirement-- A place of rest, till o'er the troubled earth, Mercy, justice and eternal truth, While journeying hand in hand to exalt the humble And debase the proud; shall find some nation, Poor, oppressed, afflicted and despised; Cast out and trodden under foot of tyrants Proud; the hiss, the byword, and the scorn of knaves-- And there let freedom's spirit wide prevail, And grow and flourish 'mid the humble poor-- Exalted and enriched by virtue, Knowledge, temperance and love; till o'er the earth Messiah comes to reign; the proud consumed, No more oppress the poor, Let freedom's eagle then (forthcoming, like The dove from Noah's ark) on lofty pinions soar, And spread its wide domain from end to end, O'er all the vast expanse of this wide earth; While freedom's temple rears its lofty spires Amid the skies, and on its bosom rests A cloud by day and flaming fire by night! But stay my spirit, though thou fain would'st soar On high, 'mid scenes of glory, peace and joy; From bondage free, and bid thy jail farewell. Stop--wait awhile--let patience have her perfect work, Return again to suffering scenes, through which The way to glory lies, and speak of things Around thee--Thou'rt in prison still! But spring has now returned; the wintry blasts Have ceased to howl through prison crevices The soft and gentle breezes of the South Are whistling gaily past, and incense sweet, On zephyr's wing, with fragrance fills the air, Wafted from blooming flowerets of the spring; While round my lonely dungeon oft is heard Melodious strains, as if the birds of spring, In anthems sweet, conspired to pity and Console the drooping spirits there confined. All things around me show that days, and weeks, And months have fled, although to me not mark'd By Sabbaths, and but faintly marked by dim And sombre rays of light, alternate 'mid The gloom of overhanging night, which still Pervades my drear and solitary cell. Where now those helpless ones I left to mourn? Have they perished? No. What then! Has some Elijah call'd and found them in the last Extreme, and multiplied their meal and oil? Yes, verily; the Lord has filled the hearts Of his poor saints with everlasting love, Which, in proportion to their poverty, Increased with each increasing want, till all Reduced unto the widow's mite, and then, Like her, their living they put in; and thus O'erflowed the treasury of the Lord with more Abundant stores than all the wealth of kings. And thus supported, fed and clothed, and moved From scenes of sorrow to a land of peace, They live! and living still, they do rejoice In tribulation deep-- Well knowing their redemption draweth nigh. CHAPTER XXX. ------------------------ LETTER TO JUDGE AUSTIN A. KING. "RICHMOND PRISON, May 13th, 1839, "_Hon. Sir_--Having been confined in prison near seven months, and the time having arrived when a change of venue can be taken in order for the further prosecution of our trials, and the time when I can speak my mind freely, without endangering the lives or liberties of any but myself, I now take the liberty of seriously objecting to a trial anywhere within the bounds of this State, and of earnestly praying to your honor and to all the authorities, civil and military, that my case may come within the law of BANISHMENT! enacted by Governor Boggs, and so vigorously enforced upon from ten to fifteen thousand of our society, including my wife and little ones, together with all my witnesses and friends. "My reasons are obvious, and founded upon notorious facts which known to you, sir, and to the people in general of this republic, and, therefore, need no proof; some of them are as follows: "First: I have never received any protection by law, either of my person, property or family, while residing in this State, to which I first emigrated in 1831. "Secondly: I was driven by force of arms from Jackson County, wounded and bleeding, in 1833, while my house was burned, my crops and provisions robbed from me or destroyed, and my land and improvements kept from me until now, while my family was driven out, without shelter, at the approach of winter. "Thirdly: These crimes still go unpunished, notwithstanding I made oath before the Hon. Judge Ryland, then acting District Judge, to foregoing outrages, and afterwards applied in person to his excellency, Daniel Dunklin, then Governor of the State, for redress and protection of myself and friends, and the restoration of more than a thousand of our fellow citizens to our homes. "Fourthly: My wife and children have now been driven from our house and improvements in Caldwell County, and banished the state on pain of death, together with about ten thousand of our Society, including all my friends and witnesses, and this by the express orders of his excellency, Lilburn W. Boggs, Governor of the State of Missouri, and by the vigorous execution of this order by Generals Lucas and Clark, and followed up by murders, rapes, plunderings, thefts and robberies of the most inhuman character, by a lawless mob who had, from time to time, for more than five years past, trampled upon all law and authority, and upon all the rights of man. "Fifthly: All these inhuman outrages and crimes go unpunished, and are unnoticed by you, sir, and by all the authorities of the State. Nay, rather, you are one of the very actors. You, yourself, threatened in open court the extermination of the '_Mormons_' if they should ever be again guilty of cultivating their lands. "Sixthly: The Legislature of the State has approved of and sanctioned this act of banishment, with all the crimes connected therewith, by voting an appropriation of two hundred thousand dollars, for the payment of troops engaged in this unlawful, unconstitutional and treasonable enterprise. "In monarchial governments the banishment of criminals after their legal trial and condemnation has been frequently resorted to, but the banishment of innocent women and children from house, and home, and country, to wander in a strange land, unprotected and unprovided for, while their husbands and fathers are retained in dungeons, is an action unknown in the annals of history, except in this single instance, in the nineteenth century, when it has actually transpired in a republican State, where the Constitution guarantees to every man the protection of life, liberty and property, and the right of trial by jury. "These, sir, are outrages which would put monarchy to the blush, and from which the most despotic tyrants of the dark ages would turn away with shame and disgust. In these proceedings, sir, Missouri has enrolled her name on the list of immortal fame. Her transactions will be handed down the stream of time to the latest posterity, who will read with wonder and astonishment the history of proceedings which without a parallel in the annals of time. "Why should the authorities of the State strain at a gnat and swallow a camel? "Why be so strictly legal as to compel me to pass through all the forms of a slow and pretended legal prosecution (previous to my enlargement), out of a pretense of respect to the laws of the State, which have been openly trampled upon and disregarded towards us from first to last? "Why not include me in the general wholesale banishment of our society, that I may support my family, which are now reduced to beggary in a land of strangers? "But, sir, when the authorities of the State shall redress all these wrongs, shall punish the guilty according to law, and shall restore my family and friends to all our rights, and shall pay all the damages which we, as a people, have sustained, then I shall believe them sincere in their professed zeal for law and justice; _then_ shall I be convinced that I can have a fair trial in the State. "But until _then_ I hereby solemnly protest against being tried in this State, with the full and conscientious conviction that I have no just grounds to expect a fair and impartial trial. "I therefore, most sincerely pray your honor, and all the authorities in the State, to either banish me without further persecution, or I freely consent to a trial before the Judiciary of the United States. "With sentiments of consideration and due respect, I have the honor to subscribe myself, "Your prisoner, "P. P. PRATT." CHAPTER XXXI. ------------------------ The Prison:--Fare:--Conduct of the Guards:--A Strange Couple:--My Wife Visits the Prison:--Fasting and Prayer:--An Important Question:--Vision:--A Ministering Spirit:--The Question Answered:--Visit from Judge King:--Change of Venue:-- Handcuffs:--Departure from the Prison:--Journey:--Arrival in Columbia, Boone County:--Enter Another Prison:--Treatment:--Arrival of Friends:--News from my Family:--Impressions of the Spirit:--Plan and Preparations for Escape:--Fourth of July Celebration:--Flag:--Public Dinner:--Now's the Day:--Our Friends take Leave:--Rendezvous. The four following chapters are extracted from the _Millennial Star_, published in Liverpool, England, Numbers 9, 10 and 11, Vol. VIII. I give them in full, with some little revision, although they contain a repetition of some of the things recorded in the foregoing chapters: At the end of this extraordinary mock trial or inquisition, which lasted over two weeks, I was unchained from Joseph and Hyrum Smith, and the others, and being separated from them, was conducted to a gloomy, dark, cold and filthy dungeon in Richmond, Ray County, where I was doomed to spend the winter and spring, and await a further trial; while they shared a similar fate in a place called Liberty, in Clay County. When I first entered the dungeon there were some twenty men, mostly heads of families, who had been torn from their families in those awful times, and thrust into prison. It was not only crowded to suffocation, without a chair, stool, bench, bed, furniture or window light, but just then completely filled with smoke by a fire which was lighted in a stove without a pipe, or any conductor for the smoke to pass out, except at the crevices between the timbers, where the winter storm was passing in. When my guard conducted me to the door of this miserable cell it grated on its huge hinges and opened like the pit yawning to receive me; a volume of thick smoke issued forth and seemed to forbid my entrance; but, urged in my rear by bayonets and loaded pistols in the hands of savage beings, I endeavored to enter, but was forced to retreat again outside of the door to breathe for a moment the free air. At this instant several pistols were cocked and presented at my head and breast, with terrible threats and oaths of instant death if I did not go in again. I told them to fire as soon as they pleased, for I must breathe a moment or die in the attempt. After standing a few moments, I again entered the prison, and threw myself down, my face to the floor, to avoid the smoke. Here I remained for some time, partly in a state of insensibility; my heart sickened within me, and a deathlike feeling came over me, from which I did not wholly recover for several days. I arose, however, as soon as I was able, and began to speak to and recognize my fellow prisoners--most of whom were my neighbors and acquaintances. The door was now locked, bolted and barred, and several guards placed before it. The fire died away, and the smoke gradually cleared away from the dungeon; but the floor formed a hard and cold winter lodging. In a few days all those in our prison, except five, were released on bail, and themselves and bail banished from the State, with the rest of the Society; thus compelling them to forfeit their bail bonds, which amounted in all to many thousand dollars. The five who remained were Morris Phelps, Darwin Chase, Norman Shearer, Luman Gibbs and myself. Two of these were finally dismissed--being boys scarcely out of their teens. But another was soon added by the name of King Follett. This made our final number four. One of this number, viz.: Luman Gibbs, denied the faith and turned a traitor to the others; becoming their most inveterate enemy. This was in order to save his life and gain his liberty. However, he was still kept in prison as a spy upon us, lest it should be said that it was wholly a religious persecution; but he was treated very well, and went out to dine with the Sheriff or others, or to spend a day with his wife whenever it pleased him to do so. Our food was the most unwholesome kind, and scant at that; consisting of bones remnants of meat, coarse corn bread, and sometimes a little coffee. We generally partook of our meals in a standing position, using our fingers instead of knives, forks or plates. A tin cup served us for our coffee. We were guarded very strictly, both by night and day, by two or three men with loaded pistols. These consisted of the most unprincipled, profligate villains that could be found anywhere. They would swear, drink, gamble, and sing the most obscene and disgusting songs. They would boast of shooting the _Mormons_; mobbing and plundering them; committing rapes, etc. They would also insult every female slave or black woman who might happen to come within hearing, and then boast of their criminal connections with them. The blasphemy; the noisy grumbling; the blackguard chit chat; doleful lullaby and vulgar songs of these guards grating daily upon our ears, seemed like the howls and wailings of the damned, or like wandering spirits and demons hovering around to torment us. What greatly added to our affliction, as if to complete our hell, the old apostate, Gibbs, became very quarrelsome and noisy--not only to us, but with his wife also, who sometimes came into the prison to spend a few days with him. He was a hard faced, ill formed man, of about fifty years of age; full of jealousy, extremely selfish, very weak minded, and withal, a little love cracked; and, I may say, that he seemed not to possess one redeeming quality. His wife was about the same age, and withal, a coarse, tall, masculine looking woman, and one of whom he had no reason to complain or be jealous. True, she did not love him for no female could possibly do that; but then no one else would love her, nor was she disposed to court their affections. However, he was jealous of her, and, therefore, abused her; and this kept a constant and noisy strife and wrangling between them whenever she was present. Whole nights were spent in this way, during which no one in or about the prison slept. After a quarrel of some two or three days and nights between them, he would attempt to regain her love, and a conversation like the following would ensue. Luman, drawing down his face and drawling his words with a loud and doleful tone, commenced as follows: "Now, Phila, won't you love me? Come; here's my watch, and here's all the money I've got!" Then turning to us, he would exclaim: "Boys, I'll tell you all about it; the fact is, she never did love me; she only married me out of pity--we being members of the Baptist church together in Vermont." Then again addressing his wife: "Come now, Phila; won't you love me? O, that I had been born a rich man! I would give you a dollar a minute to love me." Phila would then laugh and call him "a silly old fool." Whereupon he would turn away in a rage, and exclaim: "Go along away, you -----, you! Nobody wants your love, no how!" On one occasion they had quarrelled and kept us awake all night, and just at break of day we heard a noise like a scuffle and a slamming against the wall; next followed a woman's voice, half in laugh and in exultation:--"Te-he-he-he, Luman, what's the matter? What's the matter, Luman?" Then a pause, and afterwards a man's voice in a grum, sorry, and rather a whining tone was heard at a distance from the bed, exclaiming: "Now, I swan, Phila, that's tu bad." The truth of the matter was this: She had braced her back against the wall, and with both her feet placed against his body, had kicked him out of bed, and landed him upon the opposite side of the room. Such scenes as these and all the folly of the guards served to enhance the misery of imprisonment, and to render our sufferings complete. We tried to keep them quiet, but tried in vain. Neither threats nor persuasion, coaxing nor reasoning had any influence over them. This miserable specimen of humanity was a peculiar favorite of the Sheriff and guards, and other citizens of Richmond. He was considered by them as the only honest, good, deserving man in the prison. They often expressed pity for him, and wished he was at liberty. He, in turn, watched our movements closely, and was ready to betray us on the least show, on our part, of any meditated plan of escape. Under these painful circumstances we spent a long and dreary winter. Our whole community, who were not in prison, were forced out of the State, with the loss of homes, property, and many lives. They fled thousands to Illinois. My wife visited me several times in prison; but at length the period expired that the State authorities had stipulated for every Mormon to be gone, and my wife and children, and a few others who remained behind, were obliged to fly or be exterminated, as bands of armed men were roaming amid the deserted settlement, robbing, plundering, destroying property and threatening all who remained. My fellow prisoners, who had been separated from me and sent to prison at Liberty, had also effected their escape, and had fled to Illinois to join their families. In short, all were gone, except King Follett, Horns Phelps and myself, and the old apostate, who was left to torment us. Alone in a State which was wholly governed by an open banditti of murderers and robbers, we seemed abandoned to our fate, and doomed to suffer that full weight of vengeance and fury which seemed in reserve an entire people; but that people were now beyond their reach; all the fury of the storm, therefore, seemed now to beat upon our heads. We were daily threatened with assassination, without the form of a trial; and repeatedly told that we never should escape alive from the State. Our guards were doubly vigilant, while the Sheriff took every possible precaution. Luman, the apostate, was also in constant watchfulness, and busy in forming plans for escape; then accusing us and pretending to reveal wonderful things to our keepers in regard to our plans; which, in fact, only existed in his lying brain. This increased the severity of our confinement, and seemed to preclude the possibility of escape. To be tried without friends or witnesses, or even with them, by a set of "Gadianton robbers" and murderers, who could drive out and murder women and children, was but to be condemned and executed; to tarry there and drag out a miserable life, while our wives and children wandered abroad in a land of strangers, without the protection of husbands and fathers, was worse than to die ten thousand deaths. Under these circumstances, and half way between hope and despair, I spent several days in fasting and prayer, during which one deep and all absorbing inquiry, one only thought, seemed to hold possession of my mind. It seemed to me that if there was a God in Heaven who ever spake to man on earth I would know from him the truth of this one question. It was not how long shall I suffer; it was not when or by what means I should be delivered; but it was simply this: Shall I ever, at any time, however distant it may be, or whatever I may suffer first; shall I ever be free again in this life, and enjoy the society of my dear wife and children, and walk abroad at liberty, dwell in society and preach the gospel, as I have done in bygone years? Let me be sure of this and I care not what I suffer. To circumnavigate the globe, to traverse the deserts of Arabia, to wander amid the wild scenes of the Rocky Mountains to accomplish so desirable an object, would seem like a mere trifle if I could only be sure at last. After some days of prayer and fasting, and seeking the Lord on the subject, I retired to my bed in my lonely chamber at an early hour, and while the other prisoners and the guard were chatting and beguiling the lonesome hours in the upper apartment of the prison, I lay in silence, seeking and expecting an answer to my prayer, when suddenly I seemed carried away in the spirit, and no longer sensible to outward objects with which I was surrounded. A heaven of peace and calmness pervaded my bosom; a personage from the world of spirits stood before me with a smile of compassion in every look, and pity mingled with the tenderest love and sympathy in every expression of the countenance. A soft hand seemed placed within my own, and a glowing cheek was laid in tenderness and warmth upon mine. A well known voice saluted me, which I readily recognized as that of the wife of my youth, who had for near two years been sweetly sleeping where the wicked cease from troubling and the weary are at rest. I was made to realize that she was sent to commune with me, and answer my question. Knowing this, I said to her in a most earnest and inquiring tone: Shall I ever be at liberty again in this life and enjoy the society of my family and the Saints, and preach the gospel as I have done? She answered definitely and unhesitatingly: "YES!" I then recollected that I had agreed to be satisfied with the knowledge of _that one_ fact, but now I wanted more. Said I: Can you tell me how, or by what means, or when I shall escape? She replied: "THAT THING IS NOT MADE KNOWN TO ME YET." I instantly felt that I had gone beyond my agreement and my faith in asking this last question, and that I must be contented at present with the answer to the first. Her gentle spirit then saluted me and withdrew. I came to myself. The doleful noise of the guards, and the wrangling and angry words of the old apostate again grated on my ears, but Heaven and hope were in my soul. Next morning I related the whole circumstance of my vision to my two fellow prisoners, who rejoiced exceedingly. This may seem to some like an idle dream, or a romance of the imagination; but to me it was, and always will be, a reality, both as it regards what I then experienced and the fulfilment afterwards. In order to show some pretense of respect for some of the forms of law, Judge Austin A. King now entered our prison and took our testimony, preparatory to a change of venue. I shall never forget this interview. There stood our Judge, face to face with those who, by his cruelty and injustice, had lived a cold half year in a dungeon. He refused to look us in the eye; hung his head and looked like a culprit before his betters about to receive his doom. The looks of guilt and misery portrayed in his countenance during that brief interview bespoke more of misery than we had suffered during our confinement. I actually pitied him in my heart. With an extraordinary effort and a voice scarcely audible, he administered the oaths and withdrew. By means of this change we were finally to be removed one hundred miles down the country, and confined in the prison at Columbia, Boone County, to await a final trial. A long, dreary winter and spring had now passed away, and the time drew near for our removal. We looked forward to the change with some degree of hope and expectation, for it could not be for the worse, and might, perhaps, be for the better. At any rate, the journey would give us a chance to leave our dark and loathsome dungeon, and look upon the light of day, the beauties of nature, and to breathe the untainted air. The morning of the departure at length arrived. Mr. Brown, the Sheriff, entered our prison with a fierce and savage look, and, bidding us hold out our hands, coupled us together in pairs, with irons locked on our wrists, and marched us out; and, amid a throng of people, placed us in a carriage. Accompanied with four other guards on horseback, with loaded pistols, we bid farewell to Richmond. It was a pleasant morning in early summer, when all the freshness and beauty of spring seemed blended in rich profusion, with the productions peculiar to the season as it advanced towards maturity. The leaves on the trees were full grown, and the forest presented a freshness of beauty and loveliness which reminded me of Paradise. The plains were covered with a coat of green, and the wild flowers of the prairie, blooming in all their variety, sent forth a perfume which mingled with every zephyr, and wafted sweet odors on every breeze. To prisoners who had breathed only a tainted air for half a year the very ground itself seemed to send forth a sweetness which was plainly perceptible to the senses. We enjoyed our ride through that delightful country more than any being could who had never been confined for weary months in a dreary dungeon. The day at length closed; and we were taken into a house and stretched upon our backs on the floor, all fastened together with wrist and ankle irons in such a manner that we could not turn nor change our position. The doors and windows were then made fast, and the sentinels on duty guarded us by turns until morning. This was our night's rest after forty miles travel. The next day proved extremely rainy, with heavy thunder; but still we travelled. In the course of the day we came to a stream which was swollen by the rains to that degree that we had to swim over it and stem a swift current. This hindered us for some hours--in crossing over with horses, wagons, baggage, etc.; and as all of us were engaged in this business, our chains were taken off for the time. When we had crossed over, put on our clothes, and replaced the baggage, saddles, arms, etc., ready for a start, it was night, and we were very weary and hungry, having had no refreshments during the day. The rain was also pouring in torrents, and the night setting in extremely dark. Four miles of wild country, partly covered with forests and underwoods, still lay between us and the nearest house. Through the hurry of the moment, or for some other reason, they neglected to replace our irons, and our limbs were free. The carriage drove through a thick forest during the extreme darkness, and was several times on the eve of upsetting. This caused us to assume a position for saving ourselves by rising upon our feet, ready to jump out in case of the carriage upsetting. The Sheriff and guards seeing this, rode close on each side, and, cocking their pistols, swore they would shoot us dead if we attempted to leave the carriage, and that if it upset they would shoot us anyhow, for fear we might attempt to escape. After two days more of rain, hail and travel, we arrived at Columbia, where we were immediately thrust into a gloomy dungeon filled with darkness, filth and cobwebs; the naked floor was our lodging. We had travelled hard, through rain and fatigue, for several days, and on the last day had rode till sundown without refreshment. We were extremely hungry and weary, but received no refreshment, not even a drink of water, till late in the evening, when our new keeper, Mr. John Scott, visited us with some buttermilk and bread; but we were now too much exhausted and too low spirited to eat. We thanked him for his kindness, and sank down exhausted on the floor, where we rested as well as we could till morning. We saw no more of Sheriff Brown or his guards, and will now take final leave of them, merely observing that they made it a point to insult every black woman they met on the way, frequently turning aside with them into the woods and fields. On returning to the company they would boast and glory in their criminal intercourse with them. After spending one night in our new dungeon we were called on by the Sheriff to come up into a more comfortable apartment, and were treated with some degree of humanity. We were no longer troubled with guards, and even Luman and Phila behaved much better. We had been in our new situation something like a month, when we were visited by some friends from Illinois, from whom we learned the fate of our families and friends. The wife of Mr. Phelps rode one hundred and sixty miles on horseback, accompanied by her brother, a young man named Clark. They arrived in Columbia and paid us a visit in prison about the 1st of July. My brother Orson also arrived on horseback about the same time. With friends we had a good visit for some days--they being permitted to stay in the prison with us. They also brought a letter from my wife, by which I learned that she made her escape from Far West to Quincy, Illinois, with her children and some of her goods, by the aid of Mr. David Rogers, of New York. During this journey they were much exposed to hardships and trouble, having to camp by the way, in company with other women and children who were in a like condition. On crossing a swollen stream, Mrs. Pratt had left the carriage to cross on a foot bridge, leaving the children to ride through it. She had just crossed over and turned to look back, to see whether the carriage came through in safety, when she discovered a little girl's bonnet floating down the stream, and, on examination, as the carriage rose the bank, her daughter, a girl of six years old, was missing from the carriage. The next moment she saw her floating down the swift current. She gave the alarm to Mr. Rogers, the driver, who instantly dropped the reins and sprang after her into the stream. At this instant the horses, being high spirited and active, began to run, and would probably have dashed themselves and the carriage, goods, and the other child to pieces but for the timely interference of a large prong of a tree, which caught the carriage with such a strong hold that all was brought to a stand. In the meantime Mr. Rogers succeeded in rescuing the child and bringing her safe to shore. She had, as she stated, pitched head foremost out of the carriage into the water. One of the wheels ran over her, and crushed her fast into the mud at the bottom of the stream; but as it rolled over she caught the spokes with her hands, and by this means the same weight that crushed her down brought her to the surface and saved her life. On examination the marks of the wheel were distinctly seen on both her thighs, which were seriously injured and nearly broken. After a wearisome journey and various toils and dangers, they at length arrived at Quincy, Illinois, where Mrs. Pratt rented a small house, and by the sale of a few books, with the use of her two cows, which some of the brethren had brought from Missouri for her, she was making shift to live from day to day. She still expressed some faint hopes of seeing her husband again in a land of liberty, although at present there was little ground to hope, and she was sometimes nearly in despair. Such was the news brought us by the arrival of our friends in the prison at Columbia on the 1st of July, 1839, after eight months of weary confinement. Previous to their arrival the Lord had shown me in a vision the night the manner and means of escape. And, like Pharaoh's dream, the thing had been doubled--that is shown to me on two occasions in the same manner. Mrs. Phelps had the same thing shown to her in a vision previous to her arrival; my brother, Orson Pratt, also came to us with a firm impression that we were about to be delivered. He even predicted that we should go to Illinois, when he should return there. As we sat pondering upon these things, and comparing our visions and manifestations of the spirit on this subject, my brother Orson opened the Book of Mormon, when the first sentence that caught his eye was the words of Ammon to King Lamoni: "Behold, my brother and my brethren are in prison, in the land of Middoni, and I go to deliver them!" This was indeed a similar instance to ours. Ammon, on that occasion had an own brother in prison, and also brethren in the ministry, and did deliver them. Our case was exactly similar, not in Middoni, but in Missouri. And, what was still more strange, in a book of six hundred pages, this was the only sentence which would have fitted our case. He now began in earnest to make arrangements for our escape. If there had been no strong bolts and bars to overcome, still there was one serious obstacle which a miracle alone could immediately remove, which was this: I was then very sick and scarcely able to stand on my feet, or to go up and down from the upper room, where we were in the day time, to the dungeon where we slept. It was the second of July, and our friends could only make an excuse for staying to spend the great national holiday with us (the 4th) before they must leave or excite the suspicions and ill will of the people; and, as that day had been a lucky one for our fathers and our nation, we had determined on that time as the proper one to bid farewell to bondage and gain our liberty. In short, we had determined to make that notable day a jubilee to us, or perish in the attempt. We, therefore, prayed earnestly to the Lord, that if he had determined to favor our plan, he would heal and strengthen me, and give us all courage to act well our part. Through the ministration of the ordinance appointed for healing, I was instantly healed, and from that moment began to feel as strong and fearless as a lion. Our plan was this: My brother, Orson Pratt, was to wait on the Judge and Attorney, and obtain various papers and arrangements for summoning witnesses from Illinois to attend our trial, which had just been adjourned for some months to come. He was also to procure an order from the court to take affidavits in Illinois, in case the witnesses should object to come to the state from which they had been banished, in order to attend rite trials. These active preparations on our part to defend our case, together with engaging a lawyer or two, and paying a part of their fees beforehand, served as a sufficient blindfold to cover our real intentions. This done, and the papers all prepared in the hands of my brother, he and Mrs. Phelps and her brother were to stay with us until the 4th, and after celebrating the day with a dinner in the prison (which we obtained leave to do), he and the young Mr. Clark were to take leave with their horses, and also with the horse and saddle on which Mrs. Phelps had ridden, on pretence of taking him home with them to Illinois, while she stayed with her husband a few weeks in the prison; in the meantime engaging her board in the family of the keeper, who occupied part of the building in connection with the prison. This measure, on the part of Mrs. Phelps, served the double purpose of lulling them into serenity, and also of furnishing a third horse; as there were three of us. These three horses were to be stationed in a thicket, or forest, about half a mile from the prison, and there the two friends were to await, in readiness for us to mount, should we be so fortunate as to reach the thicket alive. Sundown, on the evening of the fourth, was the moment agreed upon, and if we did not then appear they were to give us up for lost, and make the best of their way to Illinois and inform our friends that we had gone to Paradise in attempting to come to them. The reason for appointing this hour was this: Our door would be opened at sundown to hand in our supper, and we must then make the attempt as our only chance; for it was customary to lock us up in the lower dungeon as soon as the shades of evening began to appear. This plan all matured, and the arrangements completed with the court and the lawyers, the fourth of July dawned upon us with hope and expectation. While the town and nation were alive with the bustle of preparation for the celebration of the American Jubilee, and while guns were firing and music sounding without, our prison presented a scene of scarcely less life and cheerfulness; for we were also preparing to do proper honors to the day. We had prevailed on the keeper to furnish us with a long pole, on which to suspend a flag, and also some red stripes of cloth. We then tore a shirt in pieces, and took the body of it for the groundwork of a flag, forming with the red stripes of cloth an eagle and the word "_Liberty_," in large letters. This rude flag of red and white was suspended on the pole from the prison window, directly in front of the public square and court house, and composed one of the greatest attractions of the day. Hundreds of the people from the country, as well as villagers who were there at the celebration, would come up and stare at the flag, and reading the motto, would go swearing or laughing away, exclaiming, "Liberty! Liberty! What have the Mormons to do with celebrating _liberty_ in a damned old prison?" In the meantime active preparations were in progress for our public dinner; and with the contributions of our friends who were to partake with us, and a portion served from the public table of the citizens of the town, we had a plentiful supply. And, as we considered it was to be a day of release, we partook of our feast with much cheer, and with thankful as well as social feelings, which I think have been seldom if ever surpassed. O ye sons of Columbia, at home and abroad! Think back to the fourth of July, 1839; call to mind your feast in honor of national freedom, and ask yourselves the question, whether in all your pomp and show of joy and social glee, you felt anything compared with _our_ feelings, or the interest excited during that feast. Eight months and four days we had been deprived of the sweets of that liberty which a whole nation was then engaged in celebrating; and we felt that: Now's the day, and now's the hour, To trample on a tyrant's power; To burst at once the prison's gloom, Or find a martyr'd hero's tomb. The dinner over, our brethren took a final leave of us and our prison, loaded with love, respects, compliments and messages to our families and friends in Illinois. All these, together with the goodbyes and farewells, were heard and witnessed by the keeper's family, and served the purpose for which they were intended, viz: To lull them into security, and to remove all possible ground of suspicion as to our intentions. After riding out of town a mile or two in the forest, on the road towards Illinois, they turned off into the thick leaved wilderness, and made their way in secret, as best they could, to the thicket agreed upon, within about half a mile of the prison; where, with horses saddled and bridle reins in hand, they awaited in anxious suspense the slow progress of the setting sun. CHAPTER XXXII. ------------------------ Description of the Prison:--Ladies in the Prison:--Evening of a Public Day:--Song:--Obstinate Coffee Pot:--Order of Attack:--Escape:--Race:--Great Excitement:--Our Friends in the Thicket:--Prisoners Gain the Thicket:--Flight:--Encounter:--Climb a Tree:--Faint:--Prayers:--Night Favors us at Last:--Loss of my Horse:--Journey on Foot:--Reflections. The prison at Columbia was situated in the same square with the courthouse, being on the north edge of the town. Between it and the wilderness, where our friends held the horses in waiting, there were several fields and fences, say for the distance of half a mile, consisting of meadow and pasture land, and all in full view of the town. The prison consisted of a block house, two stories high, with two rooms below and two above. The keeper and his family occupied one end, and the other was used as the prison--the only entrance being through the lower room of the dwelling part, which was occupied by the family, and then up a steep flight of stairs, at the head of which was a heavy oaken door, ironed, locked and bolted as if to secure a Bonaparte or a Samson. On the inside of this was still another door, which was but slender, with a square hole near the top, of sufficient size to hand in the food and dishes of the prisoners. The large, heavy door had always to be opened when food, drink, or other articles were handed in; and while open, the inner door served as a temporary guard to prevent prisoners from escaping, and was not always opened on such occasions, the food being handed through the hole in the top of the door, while the door itself remained locked. However, as a fortunate circumstance for us, the coffee pot when filled would not easily slip through the hole in the door, and, rather than spill the coffee and burn his fingers, the keeper would sometimes unlock and open the inner door, in order to set in this huge and obstinate pot; and once in, the door would immediately close, and the key be turned, while the outer door would perhaps stand open till the supper was finished, and the dishes handed out. Now, our whole chance of escape depended on the question, whether the inner door would be opened that evening, or the coffee pot squeezed in at the hole in the top. Mrs. Phelps and Mrs. Gibbs were in the upper room of the keeper's apartment, near the head of the stairs, and only a log or timber partition between us and them, and several open crevices in the same, so that we could easily communicate with them. One of them was waiting the issue of the great scene about to be enacted with almost breathless interest and feverish anxiety, as on the good or ill success of that moment depended her future hopes through life, while the other was totally ignorant of the whole affair. In a far corner of our prison sat Luman, the old apostate, entirely ignorant of the whole plan, and with no other anxiety than a slight wish for the sun to go down, that he might enjoy his supper and the society of his dear "Phila" in his curtained bed in the upper room, while we were locked in the dungeon below to sleep on an oak floor, amid cobwebs and filth. The citizens of the town were now some of them gathering in small groups outside of their doors to enjoy the quiet of a summer evening, to smoke a cigar or chat over the merits of the celebration; while others were on horseback, to enjoy an evening's ride or to return to their homes. Bands of music, or rather an occasional beat of the drum, or blast of the bugle, was still to be heard in the distance; while a few soldiers, or rather militia in uniform, were hurrying to and fro. Groups of boys were playing about the square, and last, though not least, our flag was still on high, with Liberty and the eagle in bold colors waving to the night breeze. This had so attracted the attention of the little fellows that once and again they begged of us to make them a present of it; but we told them we could not spare it till the next morning--the fact is, we were not willing to surrender our castle before the time, or till we made good our retreat. As the sun began to decline behind the long range of forest which bounded the western horizon, and the lengthened shadows of the tall trees were thrown over our prison, we called upon the Lord to prosper us and open our way, and then sang aloud the following lines: Lord, cause their foolish plans to fail, And let them faint or die: Our souls would quit this poor old jail, And fly to Illinois-- To join with the embodied Saints, Who are with freedom blest: That only bliss for which we pant, With them awhile to rest. Give joy for grief--give ease for pain, Take all our foes away; But let us find our friends again In this eventful day. These lines were sung several times over, with the spirit and with the understanding also, and very loud and distinct--being heard by the old apostate and his wife, and by the keepers of the prison; but the doctrine of spiritualizing had become so prevalent that neither this, nor the flag of liberty, nor any other Scripture seemed to them to have any literal meaning, till they found too late the true interpretation by the fulfillment. The sun was now setting, and the footsteps of the old keeper were heard on the stairs--the key turned, the outer door grated on its huge hinges, while at the same moment we sprang upon our feet, hats and coats on (rather an unusual dress for a hot day in July--for, by the bye, my hat proved to be a fur cap, which I wore when first taken in November previous), and stood by the door to act the part of waiters in receiving the dishes and food for supper, and placing them on the table. Dish after dish was handed in through the small aperture in the door, and duly received and placed upon the table by us, with as much grace and as calm countenances as if we thought of nothing else but our suppers. And I will now venture to say that famishing men never watched the movements of a coffee pot with more anxiety than we did on this occasion. At length the other dishes all being handed in, the huge pot made its appearance in the hole in the top of the door, but one of us cried out to the keeper--"Colonel, you will only spill the coffee by attempting to put it through, besides, it burns our fingers; it will be more convenient to unlock and hand it in at the door." With this it was lowered again, and the key turned on the inner door. In this, as in most other fields of battle, where liberty and life depend on the issue, every one understood the part assigned to him and exactly filled it. Mr. Follett was to give the door a sudden pull, and fling it wide open the moment the key was turned. Mr. Phelps being well skilled in wrestling was to press out foremost, and come in contact with the jailer; I was to follow in the centre, and Mr. Follett, who held the door, was to bring up the rear while sister Phelps was to pray. No sooner was the key turned than the door was seized by Mr. Follett with both hands; and with his foot placed against the wall, he soon opened a passage, which was in the same instant filled by Mr. Phelps, and followed by myself and Mr. Follett. The old jailer strode across the way, and stretched out his arms like Bunyan's Apollion, or like the giant Despair in Doubting Castle, but all to no purpose. One or two leaps brought us to the bottom of the stairs, carrying the old gentleman with us headlong, helter skelter, while old Luman sat and laughed in his corner of the prison, and Mrs. Phelps exclaimed, "O Lord God of Israel, thou canst help." Old Mrs. Gibbs looked on in silent amazement, while the jailer's wife acted the part of the giant Despair's wife, Diffidence, and not only assisted in the scuffle, but cried out so loud that the town was soon alarmed. In the meantime we found ourselves in the open air, in front of the prison and in full view of the citizens, who had already commenced to rally, while Mr. Phelps and the jailer still clinched fast hold of each other like two mastiffs. However, in another instant he cleared himself, and we were all three scampering off through the fields towards the thicket. By this time the town was all in motion. The quietness of the evening was suddenly changed into noise and bustle, and it was soon evident that the thrilling scenes of the great drama of the 4th of July, and of the Columbian celebration of liberty were yet to be enacted. The streets on both sides of the fields where we were running were soon thronged with soldiers in uniform, mounted riflemen, footmen with fence stakes, clubs, or with whatever came to hand, and with boys, dogs, etc., all running, rushing, screaming, swearing, shouting, bawling and looking, while clouds of dust rose behind them. The cattle also partook of the general panic and ran bellowing away, as if to hide from the scene. The fields behind us also presented a similar scene. Fences were leaped or broken down with a crash; men, boys and horses came tumbling over hedge and ditch, rushing with the fury of a whirlwind in the chase; but we kept our course for the thicket, our toes barely touching the ground, while we seemed to leap with the fleetness of a deer, or as the young hart upon the mountains. Our friends who had stood waiting in the thicket, had watched the last rays of the sun as they faded away, and had observed the quiet stillness of the evening as it began to steal over the distant village where we were confined; and had listened with almost breathless anxiety for the first sound which was to set all things in commotion, and which would say to them in language not to be misunderstood, that the struggle had commenced. For some moments after the last golden beam had disappeared they listened in vain. The occasional lowing of a cow as she came home from the woodland pasture, impatient for her calf and the milkmaid to ease her of her rich burthen; the mingled sound of human voices in the distance in common conversation, the merry laugh of the young beaux and their sweethearts, the quiet song of the whippoorwill, mingled with the merry notes of the violin, the thrill of the bugle, or the soft and plaintive notes of the flute, stole upon the silence of the evening, and were occasionally interrupted by the clatter of hoofs, as a few of the citizens were retiring from the enjoyments of a public day to their own peaceful homes in the country. These, and the beatings of their anxious and almost bursting hearts, were the only sounds which fell upon their ear, till suddenly they heard a rumbling and confused noise, as of footsteps rushing down the stairs of a prison, then a shrill cry of alarm from Mrs. Diffidence, the giantess, and soon followed by the shouts and rush of men, dogs, horses and prisoners towards the spot where they were located. They then sprang forward to the edge of the fields and ran back again to the horses, and again returned, as if the using of their own limbs would serve to add nimbleness to those of the prisoners, and to quicken their speed. As soon as the prisoners drew near, they were hailed by their friends, and conducted to the horses. They were breathless and nearly ready to faint; but in a moment they were assisted to mount, and a whip and the reins placed in their hands, while the only words interchanged were--"Fly quickly, they are upon you!" "Which way shall we go?" "Where you can; you are already nearly surrounded." "But what will you do? They will kill you if they cannot catch us." "We will take care of ourselves; fly, fly, I say, instantly." These words were exchanged with the quickness of thought, while we were mounting and reining our horses; in another instant we were all separated from each other, and each one was making the best shift he could for his own individual safety. I had taken about the third jump with my horse when I encountered a man rushing upon me with a rifle, and, taking aim at my head, he said, "G--d d--n you, stop, or I'll shoot you." He was then only a few paces from me, and others were rushing close in his rear, but I turned my horse quickly in another direction, and rushed with all speed into the thickest of the forest, followed for some minutes by him and his dog; but I soon found myself alone, while I could only hear the sound of distant voices, the rushing of horsemen in every direction, with the barking of dogs. What had become of my companions or our friends, I knew not. I rode on at full speed for a mile or more, when the woods terminated, and no alternative was left for me but to go either to the right or to the left into one of the public highways where I would be every moment exposed to my pursuers, or go over the fence and pass through the open fields to the wilderness beyond, or, on the other hand, to turn back into the heart of the forest, partly towards the town and prison from whence I had escaped. As horses' feet and men's voices were already heard along the highways which lay on each side of me, I determined upon the latter. I, therefore, changed my course, took my back track, and plunged into the depth of the forest. I then dismounted, tied my horse in a thicket, walked some distance from him and climbed a tree--intending to wait in this situation amid the concealment of the thick foliage till the darkness of evening would enable me to proceed with safety. Seating myself in one of its forked branches, and placing my arms in two other similar forks, I was supported from falling, although in a moment after I had ceased my exertions I fainted away. In this situation I remained for sometime, without the least power to change my position or help myself; my breath was gone through over exertion, and my mouth and throat parched with a burning thirst, my stomach sickened, and as I began to breathe I was seized with vomiting, and threw up nearly all the food which my stomach contained. I then gradually recovered my strength till I could speak, when I began to call on the Lord, saying, "O Lord, strengthen me this once, deliver me from my persecutors and bring me in safety to a land of liberty, and I will praise thy name and give thee all the glory, and the remnant of my days shall be wholly devoted to thy service; for surely my life is now at stake, and if preserved, it is thy gift, therefore I shall owe it all to thee." The darkness of evening was now fast setting in, and every moment seemed to increase my safety and security from immediate discovery, although I could still hear the distant sound of tramping horses, and the voices of men and dogs in pursuit, and sometimes so near that I could distinguish some of their words. It was a dark and moonless evening, the sky was only lighted by the glimmer of a few stars partly obscured by the clouds, and the thick foliage of the forest increased the gloom, and served to render the darkness nearly complete. I now came down from the tree and felt my way to the place where I had tied my horse, but as good or ill luck would have it, he had loosed himself and gone, leaving me to my fate. I then groped my way amid the dark shades of the forest to a small stream of warm, muddy water, and, stooping down, partly quenched my thirst. I then made my way to the highway and commenced my journey on foot, carefully watching on either hand lest I should be surprised and taken. I was an entire stranger to the country--having no guide but the polar star. My road lay nearly northward, and upwards of a hundred miles of a wild country, peopled only by enemies, still lay between me and a State where the principles of freedom yet prevailed in a sufficient degree to insure my safety. If I could make my way through this wilderness of enemies, on foot, after the weakness and debility caused by eight months' confinement, and after the fatigues of my evening's race, and neither inquire the way nor make my appearance at any house for entertainment and refreshment, then I should still have the great Mississippi River to ferry over, and be liable to be discovered and retaken in the act, while in sight of liberty. The thoughts of these dangers the inquiries of my mind as to what had become of my fellow prisoners and friends, which I had no means of satisfying, and the hopes and expectations of soon meeting my family and friends in a land of liberty, alternately occupied my mind as I slowly pursued my solitary way during that dark and, to me, eventful night. CHAPTER XXXIII. ------------------------ Dawn:--Bewildered in a Forest:--Beautiful Valley:--Escape of Phelps:--Dialogue:--His Final Escape and Arrival in Illinois:--Fate of our Two Friends:--Interview between my Brother Orson and my Wife:--She Prepares for my Reception:--Disappointment:--Excitement:--Search:--Suspense:-- Scenes at the Prison:--Treatment of Mrs. Phelps:--Mr. Follett Retaken:--His Return to Prison:--Chains:--Escape of Mrs. Phelps:--Finale of Luman and Phila. At length the morning began to dawn, but it proved to be a cloudy day; no mark was left in the heavens to determine the point of compass, while at the same time my road became every moment more obscure, and finally terminated in a deer path, which wound along among the hills and vales of a dense and entirely unsettled forest, and finally disappeared. It was now broad day. The wild forest extended around far and wide, and no sign of human existence or occupation. I still wandered slowly on, not knowing whether I was every moment travelling nearer to friends, and home, and liberty, or to the place of dreary confinement. The deer and wild turkey occasionally started up before me, and the howl of the wolf was heard in the distance. At length I came to a beautiful clear stream, which seemed to wind through a fine valley. The wild flowers blooming in richest variety sent forth sweet odors, and the birds of the forest were pouring forth in profusion their morning songs. I now sat down in safety, and took a small biscuit from my pocket which Sister Phelps had kindly provided, and which was my only store of food for the journey. With a hearty drink from the crystal stream and this biscuit I made my first breakfast, after my imprisonment, as a free son of Columbia. I recollect that while I sat enjoying this solitary meal, far from friends and home, surrounded with a scenery strange and wild, and without any guide or any knowledge where I should claim the next refreshment, I thought of the sweets of liberty I now enjoyed, and with a thankful and joyous heart I exclaimed aloud, "Thank God for this hour, it is the happiest of my life; I am free, although lost in the wilderness, and if I cannot find myself, thank God nobody else can find me." In this happy valley the reader may leave me to rest awhile if he chooses, while he looks after the fate of the other prisoners and our two friends, and also, Mrs. Phelps and the affairs of the prison; bearing in mind at the same time that he must return again and accompany me through the whole dangers, toils and incidents of my journey to a land of liberty. At the time we were separated in the heat of the pursuit, Mr. Phelps made his escape much in the same manner as myself. He was at first closely pursued, but at length he out distanced them all, and, once out of their sight, he struck directly into the road, and rode on toward Illinois. He had proceeded a few miles on his way, when he was suddenly surrounded in the darkness of the night by a company of horsemen who were out in pursuit of the prisoners. They immediately hailed him, and cried out, "Say, stranger, G--d damn you, what is your name?" He replied in the same rough and careless manner, "You damned rascals, what is yours?" On finding he could damn as well as themselves, they concluded he could not be a Mormon, while his bold and fearless manner convinced them that he was not a man who was fleeing for his life. They then begged his pardon for the rough manner in which they had accosted him, "Oh, you are one of the real breed. By G--d, no damned Mormon could counterfeit that language, you swear real natteral; hurrah for old Kentuck. But whar mought you live, stranger?" He replied, "just up here; you mout a kno'd me, and then agin you moutn't. I think I've seed you all a heap o' times, but I've been so damned drunk at the fourth of independence, I hardly know myself or anybody else, but hurrah for old Kentuck; and what about the damn'd Mormons?" "What about 'em? egad, you'd a know'd that without axin', if you'd a seed 'em run." "What! they are not out of prison, are they?" "Out of prison! Yes, the damn'd rascals raised a flag of liberty in open day, and burst out, and down stars right in the midst of the public celebration, out rassling the damn'd jailer, and outrunning the whole town in a fair foot race. They reached the timber jist as they war overtaken, but afore we could cotch 'em they mounted their nags, and the way they cleared was a caution to Crockett. We tuk one on 'em, and seed the other two a few feet distant, rushin' their nags at full speed, but we couldn't cotch 'em nor shoot 'em either; I raised my new Kentucky rifle, fresh loaded and primed, with a good percussion, and taking fair aim at one of their heads only a few yards distant, I fired, but the damn'd cap burst, and the powder wouldn't burn." "Well, now, stranger, that's a mighty big story and seems enemost onpossible. Did you say you cotched one on 'em? Why I'd a tho't you'd a kilt him on the spot; what have you done with him?" "They tuk him back to prison, I suppose, but it was only the old one. If it had been one o' them tother chaps we would a skinn'd 'em as quick as Crockett would a coon, and then eat 'em alive without leaving a grease spot." This interview over, the horsemen withdrew and left Phelps to puruse his way in peace. He rode on during the night without further molestation; but when day appeared he found himself in rather an awkward fix for a traveller, having lost his hat in the race the preceding day; he was, therefore, bareheaded, besides, his face was somewhat bruised and scratched in the scuffle; however, he concluded to make the best of it, and trust to Providence for the issue. Riding up to a farm house to call for breakfast and to have his horse fed, he began to banter the host to sell him an old straw hat; "For," said he, "I got such a power of drink last evening at the big doings that I couldn't ride straight, and tumbled off my horse once or twice, and finally lost my hat." Judging from his manner, and the dirt and scratches on his face, they readily believed his tale, and furnished him with an old wide-brimmed, miserable looking hat, which served as a very good disguise during the remainder of the journey. Himself and horse refreshed, he renewed his journey, and finally arrived in Illinois in safety, having reached the ferry before his pursuers, and before the news of the escape had spread so far. By his arrival the news soon spread far and wide that we had made our escape from prison, and that we might be looked for soon. This news was received with a general joy, and produced a lively sensation, not only throughout the Society, but among the public, generally--for all parties had looked upon us as martyrs, doomed to suffer the vengeance of a set of blood-thirsty outlaws and murderers. My brother, O. Pratt, and the young Mr. Clark, who furnished us with the horses, must now be looked after. When we parted in the thicket, as has been before described, they had only time to flee a few paces, when they found themselves completely surrounded on every hand, and no possibility left them of escape by running; they, therefore, dropped down into a small ravine which had been made by the water during some former freshet, and there lay as close to the earth as a young quail when its nest is disturbed. The enemy passed close by them a number of times, and so very near that they dared not to make the least motion--not even to look up to see whether they were discovered. At length night came on; the pursuers retired, and they arose and pursued their journey on foot, and arrived safely in Illinois soon after the arrival of Mr. Phelps. My brother immediately repaired to the residence of my wife and children, who were waiting his return in anxious suspense, in hopes to hear some news from me, whom they considered still in prison--not having as yet heard any news of the escape. As he entered the door Mrs. P. raised her anxious and sorrowful eyes, and eagerly inquired: "Have you seen my husband?" "I have." "Is he yet alive?" "Yes." "Is he well?" "He is." "O, thank God for that! Is there any prospect that he will ever get free and return alive?" "Well, I hope so; for the last time I saw him he was astride a horse in the woods, and headed towards home on a gallop." I shall not attempt to describe her feelings at that moment, as the reader can best imagine them; but suffice it to say, after her first transports were over he sat down and related to her the whole affair which had transpired up to the time he last saw me. She was now full of hope and expectation--although mingled with fear and anxiety indescribable. If I eluded the pursuit of my enemies and arrived in safety it was now time to look for my arrival; but if, on the other hand, I was taken back and chained down in a dungeon; or if I was shot down and left without a burial to be a prey to wolves and turkey buzzards,--Oh, dreadful thought! Oh, horrible suspense! Oh, the hope, joy, sorrow, anguish, misery, happiness, frenzy, and feelings undefined which agitate and distract the bosom of a wife and mother at such a moment! If man--hardhearted, unfeeling man--could read the heart of a woman on such an occasion, he would never more drive, imprison or kill his fellow man. She soon set about preparing for the reception of her husband, in case he should arrive, faint and exhausted with hunger and fatigue. The table was spread, and food placed upon it; the house was illuminated through the night, during which her anxious and beating heart would not suffer her for one moment to sleep. She watched during the entire night, and on several occasions opened the door and looked abroad; but still the morning dawned and he came not. Surely, thought she, he is slain or again confined in a dungeon, loaded with chains, and kept for a sure prey to glut the vengeance of a furious mob who have been disappointed of the rest of their victims. The excitement now became general; friends crowded in to inquire the news and to sympathize with her, and to endeavor, if possible to keep up her hopes. They argued that the same God who had delivered him from prison, and strengthened him in the chase, and the same God who prevented the powder from taking fire when the deadly rifle was aimed at him, would also stand by him, and bring him safely to his friends and home. This, in some measure, still kept her spirits from sinking in despair. Armed men were now despatched in various directions along the river, and into Missouri, to endeavor, if possible, to meet with him and protect him home. Another day and night at length passed away in the same suspense, no tidings having been heard from him nor from any of those who had gone in search. The pursuers, however, were known to beat the ferry on the other side of the river, watching his arrival. The same precaution was taken by them at all the public ferries for some distance up and down the river. The suspense and anguish of her aching bosom now became intolerable; in vain they continued to assure her that he would be preserved and return in safety. She could plainly see that, while they sought to comfort her with hope, they themselves were half in doubt and beginning to despair of his deliverance. Another long day passed and another night set in, and still no news--except that the ferries on the Missouri side were all strictly guarded, and the entire people on the lookout to take him dead or alive. She had now kept her table spread both day and night, and had watched for three entire nights without sleep. "He cannot be alive and free," exclaimed she, "or I know he would fly to meet the fond welcome of his wife and children, and relieve their aching hearts." We must now return with our readers to the prison at Columbia, and take a glance at the scenes which followed our departure, and learn the fate of Mr. Follett and Mrs. Phelps. As soon as the prisoners had cleared from the jailer, and were fairly under way, Mrs. Phelps, who was still an inmate of the dwelling, became the particular object of their spite and rage. The old jailer and his wife commenced to rail and curse her as the author of all the mischief. They threatened her with instant death, and finally turned her out of doors in the dusk of the evening, and in the midst of a mob who had gathered in great numbers around the prison and raging like so many tigers disappointed of their prey. Being a stranger and without money, friends, or acquaintances in the place, she knew not where to go or what to do. She finally sat down in the open air in the midst of the mob, by whom she was assailed, cursed, insulted, threatened, and abused in the most unfeeling manner for some time. But she still remained on the spot, and scarcely noticed the slang and abuse of the raging rabble, so intent was she upon the issue of the race--not knowing from one moment to the other whether her husband would be shot down, or whether he would be taken and brought back in triumph. At length, after a watchful glance towards the wilderness, she heard the shout of triumph amidst the hosts of the enemy, and next was re-echoed from crowd to crowd, amid vollies of oaths, curses and exulting laughs, "We've catched one of the damn'd Mormons and we'll roast him alive over a slow fire, damn him." They now rallied around her in great numbers, exulting and threatening, and boasting that they had taken her husband and would kill him on the spot. While they were thus abusing her she saw another crowd coming and a prisoner in the midst, on whom they were venting their rage, as if he would be torn to pieces. As they approached nearer it proved to be Mr. Follet, on Mrs. Phelps' horse and side-saddle. He had been surrounded, overpowered and taken at the time we were each separated from the other. He was finally rescued from the mob, and thrust alive into the lower dungeon and chained down to the floor. He remained in this doleful situation for a few days, till the wrath of the multitude had time to cool a little, and then he was unchained by the sheriff and again brought into the upper apartment and treated with some degree of kindness. They now laughed with him about his adventure, praised him for his bravery, and called him a good fellow. The truth of the matter was, they had no great desire to take the lives of any but those whom they had considered leaders; and since they had discovered that Mr. Follett and Mr. Phelps were not considered religious leaders among our society, they were in no great danger, except they should happen to be killed in the heat of excitement or passion. We now leave him in his lonesome prison, with no other society than the old apostate, Luman, and his dear Phila, while we get Sister Phelps out of the trouble she was in. After the fate of the prisoners seemed determined, she sank down exhausted on a block of wood in the open air amid the surrounding darkness. Here she was still mocked and insulted by the unfeeling rabble, till a certain young man, more feeling than the others, declared that he was not accustomed to see a female treated thus in America, and that if she had no home his father and mother would receive her kindly and give her protection under their roof till she could return to Illinois. He then went home, and in a few minutes returned with his mother, by whom she was kindly invited to their dwelling. On arriving there she was treated in the kindest manner for about two weeks, during which time her horse was kept from her and rode in search of the prisoners. They finally restored her horse and saddle to her, and she rode home in peace, where she eventually met her husband, and rejoiced that she had been, in some measure, the means of his deliverance. And here I might as well inform the anxious reader of the final liberation of the two remaining prisoners. Mr. Follett remained in confinement for several months, and finally was dismissed and sent home to Illinois, where he met his family, who had been expelled from the State of Missouri, in common with others, during his confinement. And, last of all, the old apostate came out by fair acquittal. And should any of our readers have the curiosity to see the charming couple, whose singular courtship and history run through and make a principal thread of our narrative, they will call at the little town of Augusta, a few miles from Fort Madison, Iowa Territory, and inquire for "Luman and Phila," who were living there in quiet at the last accounts. CHAPTER XXXIV. ------------------------ Reminiscence:--Resume my Wanderings:-- Lost Again:--Storm:--Conversation:--Suspicious Characters:-- Lost in a Swamp:--Strange River:--Retrace my Steps:--Cross the River:--Wild Scenery:--Strange Bedfellow:--Dawn:--Reach the Mississippi:--Cross the River in a Canoe:--Land on an Island:--Entangled in the Thickets:--Reembark:--Land in Illinois:--An Old Acquaintance:--Arrive at Quincy. I suppose by this time the reader has either forgotten the circumstances in which he took leave of myself, or else is somewhat weary with the winding of the narrative and impatient for it to come to a close. The only apology I have to offer for the many digressions and wanderings through which he has been led is, that I consider it impolite and disrespectful to get myself out of a bad place until I have first seen my friends all safely out. True, I did not strictly observe this rule of good breeding in the escape itself; therefore it becomes me to take the more care to observe it now, when there is no danger, excepting that of being deserted by some of my readers before I am safely out. However, if you still wish to accompany me in all the windings of my wearisome and dangerous adventure we will now turn to the happy valley, where you recollect leaving me on the morning of the fifth of July in the act of breakfasting on a small biscuit, while, to all appearances, I was lost to myself and to all mankind. After resting a few minutes I arose and travelled onward, without any way to determine the course I was travelling. After some miles, I came to a house in the woods, and ventured to inquire of the woman the way to Columbia, and what course it lay from there. By this means I learned that I was fourteen miles distant from the prison in a northerly direction. I then took a course directly opposite to her directions, and soon found myself among settlements, and in a kind of road, but very indirect and winding among fields and woods, or in the language of that county, among "clarens" and "timber." I paid but little respect to the road, but rather wandered around among the forests, and made my course as well as I could without being seen. At last the clouds thickened and it began to rain. In the meantime I had again plunged into the depths of an unknown forest, and lost all idea of the true point of the compass. The air now became dense with thick clouds and mist, and the rain was pouring in torrents. At first I thought that rather than expose myself by another inquiry, I would sit down at the bottom of a large oak and wait patiently for the clouds to break away, so that I could see the sun, and thus determine my course, as to travel in uncertainty would exhaust my strength for naught. I accordingly sat down; but after waiting for a length of time, I found there was no prospect of seeing the sun, moon, or stars for some days to come. In the meantime I was becoming wet and cold, lame and stiff jointed from the effects of my exertions the night previous. I was also aware that hunger would soon be preying upon me, as I already felt very much in need of refreshment. I, therefore, arose and wandered on till I saw another house in the distance. I there ventured another inquiry, by which I was enabled to make my way through the windings of the forest, and finally to enter upon a vast prairie or untimbered plain without inhabitants. Through this plain there was a direct road to a place called Paris, which was now some twenty miles distant and directly on my way. Here I could travel in solitude, and have no difficulty in finding my way either by night or day; and should I chance to meet a traveller in pursuit, I could see him for some miles distant in the day time, and have time to leave the road and hide myself in the grass before he could be near me. It was now drawing towards evening, and the rain was still pouring in torrents, while the wind blew almost to a tempest. I was weary exhausted with fatigue and hunger, and chilled and benumbed with rain and wind which had drenched me for some hours. It had been intention to travel through the night, but I now saw it was impossible. I would be obliged to rest my weary limbs somewhere; and to sit or lie down without shelter in such a tempest, and benumbed as I then was, would be death; or at least it would be what I could not endure; and to lodge at any house would expose me to be discovered and taken by pursuers. As night approached I hesitated for some time whether to continue to brave the tempest and to pass the night in the rain, or to run the risk of being taken by turning off the road and going a mile or two through the wet grass to a settlement which was in sight, in the borders of the wilderness, on the left of my road. At last I was compelled by the severity of the storm to choose the latter. I accordingly made for a house; but how was I to account for being a traveller, and on foot--as nearly all men in that country travel on horseback? However, my ingenuity soon prepared me a way to account for this suspicious circumstance. As I drew near the house the owner stood in the door looking out upon the tempest and watching my approach--it being rather strange to see a person from the open plain amid such a tempest. As I drew near, all wet and dripping, I cried out very sociably, saying: "Sir, can you entertain a drowning man here this terrible night?" The answer was, "I reckon we mout: come in, stranger, you seem in a mighty bad fix." I hobbled in as well as I could, being very lame with walking, as well as benumbed with the storm; and without giving time for any more inquiry, I began to complain of the fatigue of walking, and how it had lamed me; at the same time observing that my horse had played a very bad trick with me; he had got away from me and strayed into the timber, where I could not find him. "Ah," said he, "how did you happen to lose him?" "Why," said I, "I am from Indiana, and have been out in your wild woods back here looking for land. I had been in the habit of letting my horse bait a little occasionally, as he never seemed inclined to leave till, last evening, he of a sudden wandered out of my sight in the woods, and dark coming on, I could not track him, and finally lost him; and, what is worse, he carried off my clothing and all the fixings I had with me, even to my shooting irons and ammunition. I shall now have to go clear to Paris on foot, and remain there a few days till I can advertise him and obtain him again." "Oh!" exclaimed he, "it's a pity you should have such a heap of trouble. Where did you stay last night?" I replied "the devil himself could hardly answer that; for in hunting my horse I got benighted, and lost myself instead of finding him; however, I made my way out to the first cottage I could find, and took up with very curious fare, I assure you." "What part of Indiana are you from?" continued he. "From near Terre Haute," replied I. "What is the price of land in that country now?" he inquired. I replied that it had risen very much since the completion of the great national road; "indeed," said I, "as a specimen of the rise of property I could now take twenty-five dollars per acre for my little place in the backwoods, which a few years ago only cost me three dollars and seventy-five cents, so thought I would just mount my nag and ride west here, and take a look in Illinois and Missouri, and if I could suit myself I would go home and sell out, and come out here and purchase." "Well," said he, "I reckon you must do a heap better here than there, as we've a smart chance of land here that's very cheap, besides," continued he, "we can make corn here so easy; and then, agin, there's a power of range for cattle and horses." In this kind of conversation the evening passed off very sociably. After eating a hearty supper I retired to bed. In the morning I awoke much refreshed, and found the storm had subsided, and the sun shining in his strength. I tarried to breakfast, which consisted of a good cup of coffee and a fowl, with some corn bread or "dodger." After breakfast I vented my spite once more, with angry and impatient words about my poor horse; grumbled sorely at being so lame, and regretted very much at having to go on foot all the way to Paris; and, said I, "I get so hungry and faint in walking over these lonesome plains, where the houses are a dozen miles apart, I believe, with your leave, I'll just pocket the remainder of the dodger and chicken." "O, yes," said the good woman, "take it and welcome. You mout want it, and then agin you mout not; and although its coarse fare, yet we've seen a heap o' times in this new country that we couldn't get as good." I thanked her, and then settled my bill with her husband, and making her a present of a quarter of a dollar, I took leave, and soon found my way back to the road I had left the evening before. On arriving at the road I found a fresh horse track had been made since the rain, and immediately concluded one of my pursuers had passed in pursuit, which I afterwards learned to be the fact. I would here remark that some persons will perhaps be disposed to censure me for saying that which was not strictly true in all its points, in order to avoid discovery, and make good my escape. But I can say, from the bottom of my heart, that I feel perfectly justified in so doing, not only because it accomplished a good object, and seemed according to wisdom, but we have numerous instances in Scripture where God's prophets and people acted in a similar way for a similar end. For instance, the New Testament justifies Rahab, and even commends her, and includes her in the sum of the faithful, because she hid the spies under the flax and deceived their pursuers by stating that they had left the city and fled to the mountains; and thus she became an accomplice, or an aider and abettor of the people and purposes of God. David also, who was the Lord's anointed, and a man after his own heart, dissembled a number of times to save his life. At one time he deceived the national priest, and thus obtained both bread and armor, under pretense of being on the king's errand, while he was in fact an outlaw, then in the act of fleeing for his life from that same Saul. And Jesus himself mentions this to the Jews, and justifies it. At another time he feigned himself insane, by figuring on the wall and letting his spittle drizzle down on his beard, in order to escape the Philistine judges. Oh, yes, says one, but he was the Lord's anointed, and, therefore, had a right to save his life at all hazards to fulfil God's purposes. To this I reply, that I am also God's anointed, and have a greater reason for living and a more worthy object to accomplish than he had. That may be, says the objector, but who believes it? I answer, one hundred people believe me in the days of my trouble and humility where one believed David. And well they may; for I have a greater work to accomplish than he ever had. But the world may blame unjustly. I care not a straw for their judgment. I have one only that I serve, and him only do I fear. The hypocrite who censures me may yet be placed under similar circumstances, and then judge ye how he would act. But, to drop the argument and resume the history; I now pursued my way until I entered upon a public road called the Louisiana road, as it was connected with a ferry on the Mississippi at a place called by that name. I had traveled that road before, and I was not a little rejoiced to find myself on ground I was so well acquainted with that I could travel by night without any danger of missing my way. I was now in a part of the State which was comparatively thickly inhabited, and, therefore, considered it unsafe to proceed in the daytime, as the news of our escape must by this time have spread far and wide. I, therefore, spent the day either in concealment among the thickets, or in slowly progressing on my journey with much caution and many deviations from the road, in order to shun plantations and houses; but at night I pursued my way with all the strength I had. On the third or fourth day after my escape from prison I found myself in the neighborhood of a settlement where I had formed some acquaintances years before, and where once lived a small branch of the Church, but they had all moved West, and, as I supposed, were driven out of the State with the others. But I recollected a family by the name of Ivy, who would still be living on the road, and who had been members, but were now dissenters. I was now very hungry and wanted a friend, but was in doubt whether they would befriend or betray me, as they had once been my friends, and not only so, but their near kindred had suffered in the general persecution, and had shared the common banishment. I hesitated, prayed, and at length came to the conclusion that I would venture past their door in open day, and if no one discovered or recognized me I would take it as a Providence, and conclude it was wisdom in God, as I would not be safe with them; but if, on the other hand, I was saluted by them, then I would think it a sign which Providence had given me as a witness that I could trust to them. I accordingly walked past their dwelling on Sunday evening, about two hours before sundown. As I got nearly past, the little children who were playing in the front door yard discovered me and cried out with surprise and joy, "there is brother Pratt!" At this a young man came running out to me, who proved to be one of my acquaintances, who was still a member of the Church, and who had been driven from the upper country; but, instead of going to Illinois with the rest, he had come back and settled in his old neighborhood. I asked him where Mr. Ivy, the man of the house, was. He replied that he and his wife had gone to a neighbor's, two or three miles distant, on a visit; "and," continued he, "I also am here on a visit at the same time, and by this means I have very unexpectedly met with you; and I am very glad, for the news has just reached here that the prisoners had escaped, and that they burst a cap at one, and took another and carried him back to prison. The other two have not been found." This was the first news I had heard either of myself or the others. I then requested him to go and charge the children strictly not to mention that they had seen me, and then come with me into the woods. He did so. I then told him I was very hungry, faint and weary; and not only so, but so lame I could hardly move; besides, my feet were blistered, skinned and bloody. He said that his brother, who was also a member, and had been driven with him from the upper country, lived in an obscure place in the woods, some two miles distant, and that his brother's wife and children were as true and genuine Mormons as ever lived. He then took me on his horse and conducted me through a pathless wild for two miles, and, coming in sight of his brother's house, I dismounted and hid myself in a deep valley, whose sides were nearly perpendicular and formed of craggy rock, while he went to reconnoitre the house, and to get something ready for me to eat. He soon returned, informing me that his brother was out, and would not be in till dark; but the family wished very much that I would come in, as the children would hold their tongues, and it was thought to be perfectly safe. I declined, however, for the present, and he brought me out some bread, milk and cream, on which I refreshed myself till they prepared a more substantial supper. As evening came on, being pressed to come in, I finally consented. On entering, I was received with joy by the family, and sat down to supper. One of their neighbors, a young man soon determined to tarry till the arrival of the man of the the house, as he had some errand with him. This embarrassed me very much, for I was fearful that he would arrive and salute me as an old acquaintance, and call my name in the presence of the young man. But the children (bless their souls) took good care for that matter, they watched very narrowly for the arrival of their papa, and when they saw him they whispered to him that brother P. was there, and being just out of prison, he must not know him till Mr. ----- had gone. The man came in, and I looked up, with a vacant stare, or rather with a strange and distant air, and inquired if he was the man of the house? He nodded coolly in the affirmative. I then inquired of him if he had seen any stray "nags" in his neighborhood? I then went on to describe my horse which had strayed from me, and observed that I was out in search of him, and, being weary and hungry, I had stopped to get some refreshment with him. He said I was welcome to his house, and to such fare as he had; but he did not seen any nags, except what was owned in the neighborhood. The young man soon did his errand and withdrew. We then shook each other by the hand most heartily, and, with a burst of joy and smiles, inquired after each other's welfare. I told him I was well nigh exhausted and worn out, and, withal, very lame, but still I had some hopes of making my escape out of the State, and of living to see my friends once more in a land of liberty. I then begged of him to exchange with me, and take my cap and give me a hat in its stead, which he did and then saddled his horse with a side saddle, and placing me on horseback, he ran before and by my side on foot, to take me on my journey. In this way we traveled till twelve o'clock at night, when I dismounted, and he bid me farewell, in order to reach his home again before the neighbors would arise and find him missing. He had given me directions which would lead to the Mississippi River much nearer than the Louisiana ferry, and also more in the direct course towards my family who resided at Quincy, and, besides all these advantages, the route was more obscure, and, therefore, safer for me. I now pursued my course the remainder of the night with renewed courage and strength, although so very lame, foot sore, and so much exhausted that, in lying down to refresh myself, I could not again rise and put myself in motion short of extraordinary and repeated exertion, sometimes having to crawl on my hands and knees till I could get sufficiently limbered to arise and walk, and frequently staggering and falling in the attempt. At length the day began to dawn, and I must soon be under the necessity of hiding in the thickets, or making deviations from the road, in order to avoid discovery in passing the settlements. I, therefore, wished to push my way with all speed while it was yet too early for people to be stirring; but sleep now completely overpowered me. As I was walking along the road I could scarcely open my eyes for a moment to look my way for a few rods ahead, and they would then close in sleep in spite of all my powers. I would then proceed a few paces in my sleep till I stumbled, or till I had need to take another look at the road before me; then I would open my eyes and take one glance, and the lids would fall again as powerless as if I had no life. In this way I walked on, alternately sleeping and waking, till, I presume, I had more than fifty naps without ceasing to walk; and each time I opened my eyes and came to my senses I firmly resolved to keep them open and run no further risk; but while this resolution was still passing in my mind sleep would again steal over me, not exactly unawares, for I realized it each time, but had no power to prevent it. At length the twilight gave place to the full blaze of the morning; the sons of the earth were again in motion; I therefore retired, like the owl, to the thicket, and took a morning rest. When I awoke the sun was high in the heavens, and, feeling somewhat refreshed, I arose from the ground and wandered slow and solitary amid the wilds of oak, interspersed with hazel and underwood--sometimes stopping to pick and eat a few unripe blackberries, and sometimes resting beneath the shade of a spreading tree. I had now great hopes of having to pass but one more night in the land of enemies, as I could easily reach a small town in the course of the day, which was then only two or three miles distant; and then, if I could by any means get on to the right track before night, I would only have about eight or ten miles' travel for the whole night, which would bring me to a small town on the Mississippi. I wandered on amid the wilds, but at length about half a mile of open plain or prairie intervened between me and the town. To pass this in a public road, in open day, would be running a great venture, and to wait for the cover of darkness would perhaps keep me wandering another night, for the want of being started in the right road from the town before me to the landing on the river. I, therefore, concluded to venture across the plain, along the public highway, in the day time, and should I be discovered I would sell my life as dear as possible sooner than be taken back to prison. I, therefore, walked boldly on. I had proceeded about to the middle of the plain, when, on a sudden turn of the road, two men appeared on horseback, each with a rifle on his shoulder. They were then too near for me to retreat, or to make any other shift than to meet them. As soon as they discovered me they both halted as if surprised, and one said to the other, "there he is now." They then rode on towards me, and I expected every moment that they would hail and attempt to stop me. In such a case I felt determined to seize one of their rifles, and overpower or frighten them, or die in the struggle. I at length passed between them in the middle of the road, and I looked as calm and unconcerned as if I hardly knew they were there. Either from this circumstance or some other, unaccountable to me, they never spoke to me at all, but rode on, and I saw them no more. I soon passed the plain, and made my way into a small thicket of trees which lay adjoining the little town. I then crept up near the court house, which occupied a public square in the centre, and endeavored, without being discovered or noticed by any person, to ascertain as well as I could, by my own judgment, which of all the roads would seem to lead off towards the river. After reconnoitering the town and the various bearings of the roads, I retreated back into the wilderness, with the satisfaction that I had not yet been discovered by the citizens; I had also the satisfaction of seeing the highlands and the hilly, broken country which evidently bordered on the Mississippi. The river, therefore, could be but a few miles distant, and as it was yet several hours to sundown I concluded that I could take my course, and, without any particular regard to roads, reach some spot on the river that evening, as nothing was to be so much dreaded as a public ferry--for there I knew my enemies would set their traps. I immediately took my course, and after wandering for an hour or two, with great fatigue, among thickets of brush, briars and vines almost impassable, I at length descended a steep decline of perhaps two hundred feet, and then came down to what is called in that country the "river bottom," covered with the growth of thick forest, and appearing in some places somewhat swampy and gloomy; but still I pushed on with all speed supposing I was not many miles from the river Mississippi. After travelling for some distance in this disagreeable and swampy wild, what was my surprise and disappointment, when on a sudden I came to a dark, deep, and muddy looking river, some forty rods wide, and rolling with a swift and turbulent current. This surely could not be the Mississippi; and yet it was something that intervened between me and that great river, and seemed to present an impassable barrier. I then heaved a deep sigh, and feeling exhausted and almost discouraged, I exclaimed to myself half aloud, how long shall I wander and find no rest? It does seem as though enchanted ground lay between me and liberty. I turned round, with the little strength that then remained I made my way back to the town. When I arrived again in sight of the town the sun was setting, and another wearisome night was approaching, in which I must reach the river, or I would probably be exhausted with hunger and fatigue, so as to be entirely disabled. I now resolved to venture boldly into a public highway, and to ascertain the right road before it would be too dark to find my way or choose my course. There would not only be danger of exposure by inquiring, but although I knew there was a little town on the Mississippi, near the place I was then in, yet I had never heard the name of it; and to appear like a stranger who did not know the country, and yet be on foot and without a parcel or valise, or anything which travellers are accustomed to carry, and withal a beard near a week old, together with sweat and dirt over my clothes from lying and tumbling on the ground, would altogether make me seem like a very suspicious character; but yet I must venture an inquiry, which I determined to do the first providential opportunity which occurred. I walked along the edge of the town and struck into a public highway which seemed to lead the right course. I had not travelled far when I came to a branch of the same river which I had encountered in the swampy bottom. On one side of the road a mill was situated on its bank, and on the other side a dwelling house. Several persons were about the mill, and it was not yet dark. I was now determined to pass by boldly, and if anyone passed near me to speak to them and inquire the way, and then pass on so quick that they would have no time to have suspicion or to question me. Just as I was passing between the house and the mill, I said, "Good evening, sir. How do you cross this river?" He replied, "that the teams and horsemen ford it, but a footman may chance to cross it on the mill dam, yonder." Said I, "is this the right road to--to--what the plague is it you call that little town yonder--your nearest landing on the river what is its name; I can seldom think of it?" "Oh, Saverton--Saverton," replied he. "Oh, yes; Saverton," I repeated. "Yes," said he, "this is the direct road to it." I replied, "Thank you, sir. How far is it?" "Nine miles," said he. By this time I was some distance past him, and in another moment I was balancing my clumsy and worn out body on the edge of the dam, while the waters were roaring and foaming beneath me. I got safely over, and now pursued my way with increasing hope and certainty. However, I had not gone to exceed half a mile before I came to another fork of the river, larger and swifter than the one I had just crossed, and, withal, neither dam nor bridge. I soon forded boldly into it, determined either to sink, swim, or ford it. It proved to be about a yard deep, with a strong current, and several yards wide; but I forded it in safety, and still pursued my way. After wandering for a mile or two along the bottom lands, I ascended a high bluff of several hundred feet, and thus entered upon the high, rocky and unsettled wilds which intervened between the bed of the river and the great Mississippi. It was now dark, and I was fairly under way for my night's journey, which at most could not exceed seven or eight miles, and feeling extremely exhausted and also at leisure, I stepped aside from the road and laid me down at the foot of a tree, with a block of wood for a pillow, where I intended to sleep for an hour or two. It was a wild scene in which to slumber; no human abode was near, no voice or sound stole upon the stillness of the evening. The stars shone forth in unwonted splendor in the heavens, while wild and grassy hills, and rocky steeps pierced with deep vales and chasms, extended far and wide on all sides, as if reposing in eternal and undisturbed quiet and loneliness. Ah! thought I, as I lay in silent meditation and contemplated the scene, here is peace, here is rest, here is a solitude of grand and sacred repose, scarcely polluted by bloodthirsty dwellers upon the degraded earth. And were it not for the ties of wife, children, and duties which bind me to society, how gladly would I seek a lone cavern or some unknown retreat amid these romantic wilds, and never more feel the ills and suffer the evils which now distract and disturb the peace of a poor, miserable world. As I had finished these meditations and was about to fall asleep I turned to my side and made a slight movement in adjusting my wooden pillow, when I heard the well known rattle of a rattlesnake (eez, eez, eez,) close by my side, as if disturbed in his repose, or as if I had more than my portion of the bed. I then recollected the old proverb, that "travelling makes strange bedfellows," and also the scripture which says, "If two lie together there is heat, but how can one be warm alone?" Said I, "old friend, I'll not argue with you as my first mother did with your venerable ancestor, and rather than quarrel or keep you awake, we will part." With this, I arose and very condescendingly sought out another bed, where I was so fortunate as to remain in undisturbed possession till the chill of the night air admonished me to be again on the move. I then arose, and, after much exertion, became at length able to use my limbs, and thus continued my journey. Early dawn found me standing on a height which overlooks the little village of Saverton and the broad river, which was the only barrier between me and safety from my enemies. As the rays of the morning began to expand with increasing light, the dark outlines of the wooded bottoms of Illinois were distinctly visible. I had now seen with my eyes the land of peace, and a land which contained family, friends, and all that was dear to me; but oh, if I should be intercepted at the ferry, and thus lose at once my labor and my hope! I now knelt down and prayed fervently to God for deliverance, and thanked Him for the past, and for His mercy and providence which had preserved me thus far. I then descended from the height and entered the town, the people yet being rapt in repose. I examined the shore and soon convinced myself that no public ferry was kept there. I was extremely glad to learn this fact being fully aware that by this time all the ferries would be watched. I next tried to find some road or path up the river bank, so as to pass along and obtain the use of some chance canoe, but this was impossible. Huge rocks and mountainous steeps, with alternate ditches or patches of mire, rendered it impossible, even for a footman, to pass up the bank of the river. I then made my way down along the sandy beach which lay before the town, and just as the people were beginning to stir, I left the town and continued down along the river for some five miles, sometimes climbing steep and rocky spires of the bluffs, and sometimes wading through mire and marsh. At length I came to a dwelling on the banks of the river, and saw several canoes lying in the water before it. I entered the house and inquired of the lady whether I could get a passage over the river in a canoe. She replied that her husband sometimes set people across, but owing to the swift current, and a large island several miles in length, which lay the middle of the river, it was a tedious job, for which he never charged less than a dollar; but, however, he was very busy in the harvest field, about a mile distant, and owing to the hurry of the harvest, she did not think he could be prevailed on to do it at any price. I was now ready to faint from extreme heat, and exertion, and hunger, and to walk another mile and back upon an uncertainty was altogether to which it would subject me. I cast my eyes towards the canoes and they looked very tempting, and I know not but I might have been tempted to charter one without the leave of the owner, but just then I saw a boy of ten or twelve years of age playing about the water. I asked him if he was accustomed to paddling a canoe. He replied, yes. I then offered him a good price if he would set me across the river. He refused to do this, saying that his parents would whip him for so doing. But, said he, "I will set you over on to yon big island, which is one mile from here; you can then walk a mile or two through the woods and come to the opposite shore of it, and then shout and make signs to the people on the Illinois shore, who will come across their half of the river and take you from the island." He observed that people had often crossed over in this way. I hardly believed him, but still I thought an uninhabited island was preferable to staying another minute in Missouri. The boy soon set me over and left me on the shore of the island, pointing out my course as well as he could. I paid him well, and then commenced my overland journey, among nettles, flies, mosquitoes and heat. I was soon entangled in thickets of hazel, thorn and grape vines, which made my progress very slow, as well as extremely laborious and difficult. These, however, were soon intersected with sloughs of mire and water, which could only be crossed with the utmost difficulty, by picking my way on old logs and wood, and sometimes wading in mire and water. After crossing several of these I at length came to one much larger, which I judged was navigable for a steamboat, and I now found, to my inexpressible horror and disappointment, that he had deceived me. I had now no alternative left but to make my way back through the same difficulties I had just passed, and to the shore where he had just left me, and then I should have no other chance but to call and make signs to the Missouri shore, which I had just left with so much joy, and, as I hoped, forever. This was at length accomplished, and I had the inexpressible joy of seeing my sign answered by the same boy, who soon came paddling to me. As soon as his canoe touched the island I bounded into it, and said to him with a determined tone and manner, "you have deceived me my boy, so now you have to go to the opposite shore if you never went before, and I will then pay you another dollar, which will pay you, even if your parents chasten you for going." We now headed up the current, and, after a painful and laborious exertion of an hour or two, we doubled the cape at the head of the island, and shot off across the river at a rapid rate. We soon landed in the woods in a low bottom, with no signs of inhabitants, although while crossing I had seen some houses on the shore a mile or two below. I now paid the boy his dollar, and he pushed off and commenced his way back exceedingly well pleased. I immediately stepped a few paces into the woods, and, kneeling down, kissed the ground as a land of liberty, and then poured out my soul in thanks to God. I then arose and made my way down the river for some two miles through woods and swamps, and finally came to a house. I entered it, determined to call for something to eat; no one was in but a little boy, but he said his mother would be in two or three minutes. I asked him for some milk, and he gave me a vessel which was full, probably containing between one and two quarts. I intended only to taste of it to keep me from fainting, and then wait till the woman came, and ask her leave to drink the remainder, as it was all she had; but once to my famishing mouth it never ceased to decrease till it was all swallowed; I now felt somewhat abashed and mortified at what I had done, but concluded money would pay all damages. Hearing the footsteps of the woman at the door, I was fixing my mouth for an awkward apology, when I heard a sudden scream; on looking up, Mrs. Sabery Granger stood before me, with both hands lifted up in an ecstacy of amazement. I said to her, "be not afraid--handle me and see, for a spirit hath not flesh and bones as you see me have." She exclaimed, "why, good Lord, is that you? Why all the world is hunting you--both friends and enemies; they had almost given you up." She then flew around, scolded the children, talked to the ducks and chickens to keep out of the house and out of the garden, and not stray off. She washed my feet, gave me some clean stockings, got me some dinner, told me a thousand things about our friends, asked five hundred questions, laughed, cried and again scolded the children and chickens. This over and dinner eaten, she on with her bonnet and accompanied me to her husband, who was clearing a small spot of land nearby. (I had forgotten to say that this woman had been one of our nearest neighbors in Ohio for several years.) Her husband now dropped his work, and accompanied me as a guide for five miles across a wet, low, untimbered bottom, covered mostly with high grass and stagnant water, and entirely destitute of shade or refreshment of any kind. The air was now extremely sultry, and the sun poured in scorching beams, while we could get no water to drink, nor any rest or retreat for a moment. To sit down the tall grass under these scorching rays, without a breath of wind, would be overwhelming. I had not proceeded more than a mile or two before I became so weak and faint that I could hardly speak or stand, and parched with a burning thirst. I was upon the point of lying down in the hot and stagnant water, but he took me by the arm and partly supported me, and drew me along for some distance, exhorting and begging of me to try my utmost to hold up a little longer. In this way I finally reached the upland and the shade of a fence, within about half a mile of a settlement of the Saints and other citizens, which extended along the bluff. I dropped down under the shade of this fence, and fainted entirely away; the man ran to the house of a Brother Brown and got some cool spring water and a little camphor, and was returning with it Sister Brown, who had never seen me, came running before him to my relief; while they were yet distant I had partly come to, and feeling a dreadful faintness at my stomach, and a raging thirst which knew no bounds, I made an effort to arise and run towards them, at the same time making signs for them to hasten; I staggered a few paces like a drunken man, and again fell to the earth. This singular appearance, and my dirty clothes and long beard so frightened the woman that, instead of hurrying, she halted till the man came up with her, and then she exclaimed, "It cannot be Elder Pratt, of whom I have heard so much--it must be some old drunkard." But the man assured her it was me, and they then came on together. They bathed my temples and wrists in cold water and camphor, and finally gave me a spoonful or two at a time to drink. In about half an hour I was so far revived as to be able to arise and be led to the house. I then shaved and washed myself, and borrowed a change of linen, and got into a comfortable bed. Next morning I felt quite refreshed, and, after resting through the day, I was so far recruited as to be able to mount a horse at evening and ride towards Quincy, which was still twenty-five miles distant. Brother Brown furnished me a good horse and saddle, and himself another, and we started for Quincy in high spirits just as the sun was setting. We rode on at a brisk rate, and arrived in Quincy at about two o'clock the next morning. Riding up to the dwelling which (from the partial recollection of Mr. Brown, as well as from the fact of my two Missouri cows lying before it quietly chewing their cud) we judged was my wife's residence, we dismounted and gave a gentle knock at the door. She had watched for four successive nights and most of the fifth, and had now just lain down and given up all for lost. On hearing the knock she sprang from bed and opened the door, and in another instant I had clasped her in my arms. CHAPTER XXXV. ------------------------ Opinions of the Press:--Extracts from the "Columbia Patriot:"--"Banner of Liberty:"--"Boone's Lick Democrat:"--"Saturday News:"--"Missouri Republican:"--"New York Sun:"--"Quincy Argus:"--Minutes of a Public Meeting in Quincy:--"New York Commercial Advertiser:"--Public Meeting in New York:--Closing Remarks. Extract of a letter from A. W. Turner, member of the Legislature of Missouri, dated City of Jefferson, November 31st, 1838, originally published in the _Columbia_ (Missouri) _Patriot _: "The Mormon war is the most exciting subject before the Legislature or the community; it involves an inquiry the most critical of any ever presented to the Legislature of this country; one in which the rights of a portion of the free citizens of the State is concerned, on the one side, and the rights of another portion of the same citizens on the other. Upon the decision of this subject the character of the State is suspended. If, upon full investigation, it is found (and reported by the committee to the Legislature) that the Mormons are not the aggressors, and that some of them have been murdered, others driven from the State by military force, and others imprisoned by order of the Executive, then our character will be established as the most lawless invaders of religious and civil rights." Will the public believe that, with the foregoing view of the subject, the Legislature avoided an investigation? The following is from a Missouri paper, printed in Callaway County, entitled _The Banner of Liberty_: "The Governor of Missouri has negotiated a State loan with the Bank of Missouri, of three hundred and forty thousand dollars. Of this sum, two hundred thousand dollars are to go towards paying the expense of the troops called out to _drive the Mormons from the State_." The following is taken from the _Boone's Lick Democrat_, a Missouri paper, under date of January 9, 1839: "A letter under date of the 29th of November, 1838, has been written by Michael Arthur, of Clay County, to the delegation from that county in the General Assembly now in session, from which the following is an extract: 'Humanity to an injured people prompts me at present to address you this.' "'You were aware of the treatment to some extent before you left home, received by that unfortunate race of beings called Mormons, from devils in the form of human beings; inhabiting Daviess, Livingston and part of Ray Counties. "'Not being satisfied with a relinquishment of their rights, as citizens and human beings, in the treaty forced upon them by General Lucas, of giving up their arms and throwing themselves upon the mercy of the State and their fellow citizens generally (hoping thereby to gain protection of their lives and property); they are now receiving treatment from those demons which makes humanity shudder, and the cold chills run over any man not entirely destitute of humanity. "'These demons are now strolling up and down Caldwell County in small companies armed, insulting the women in any and every way, and plundering the Mormons of all the means of sustenance (scanty as it was) left them, driving off their cattle, horses, hogs, etc., and rifling their houses and farms of everything thereon; taking beds, bedding, wardrobes, and such things as they see they want--leaving the Mormons in a starving and naked condition. These are facts I have from authority that cannot be questioned, and can be maintained and substantiated at any time.'" The following appeared in the St. Louis (Mo.) _Saturday News _. The reader may draw his own contrast between the two statements: "THE MORMONS:--That self-afflicted class of people who has chosen the fancy name of Mormons has elicited some sympathy and well intended compassion from some of our charitable citizens, and two meetings have been called to devise means of relieving their present wants. Although many of the Mormons deserve hanging, as an atonement for their criminal proceedings and corrupt intentions, they are truly objects of charity. "But if this intrinsically vagrant race (the Mormons) would relieve themselves from the humiliating necessity of asking charity, they should mind their own business, * * abandon abolition, and apply themselves to hard labor, as those do who are actively engaged in attempting their relief. "No attempt should be made to retain a single Mormon within the boundaries of Missouri. A colonization society might find advantageous employment in sending them all off to Botany Bay." The following resolves were adopted at a public meeting of the people of Daviess County, Missouri, and published in one of the journals of the State: "1st. _Resolved_, That we esteem the laws of our country our great bulwark, and the only safe refuge to protect us in this and every other emergency. "2d. _Resolved_, That we highly approve of the course of the Executive in placing Gen. Clark in command of the forces ordered out AGAINST THE MORMONS, and that his orders to EXTERMINATE AND DRIVE THEM FROM THE STATE was dictated by the imperious duty of his office as Governor of the State. "The following is from the _Missouri Republican_, published at St. Louis: "To show our readers the amount of injury which is now inflicted on the character of our State, and which there is no means of repelling (the Legislature having refused to inquire into the matter), we copy the following from the proceedings of a public meeting held in Quincy, Illinois, as published in the _Quincy Whig_ of the 2d. inst: "'Mr. Sidney Rigdon rose and read the memorial which his people had presented to the Legislature of Missouri, and other documents, going to show the absence of all law and justice in the course the Missouri authorities had pursued toward them, from Governor Boggs down to the lowest grade of officers.'" "After another had addressed the meeting the same account says: 'Mr. Rigdon again took the floor, and in a very eloquent and impressive manner related the trials, sufferings and persecutions which his people have met with at the hands of the people of Missouri. We saw the tears standing in the eyes of many of his people while he was recounting their history of woe and sorrow, and, in fact, the gentleman himself was so agitated at different periods of his address that his feelings would hardly allow him to proceed.' "We are satisfied that his address will have a lasting and good effect, sustained, as it was, by the public documents which he produced. "'We will not attempt to follow him through the cold blooded murder, by the mob of Missouri, of Mormon men and children, the violation of females, the destroying of property, the burning of houses, etc. "In vain may the press in Missouri protest against these representations. In vain may we declare that Rigdon and his followers were doing injustice, misrepresenting and slandering our people, their institutions and officers, etc., the public abroad will judge us by the course of our Legislature. We have made our bed and must lie down on it. "A friend, residing in Lafayette County, a few days since called our attention to reports in circulation in New York seriously affecting the character of the State, growing out of this subject, and requesting us to contradict them. Most cheerfully would we undertake the task, but we know it is hopeless." The following is from the New York _Sun_. After giving some extracts from St. Louis papers, showing the outrages of the people of Missouri against the Mormons, the editor proceeds thus: "That Captain Bogart must be very much like a blackguard and a coward, if he is not a decided candidate for both titles. He was one of those who started the horrible stories of the 'cutting up of Missourians, fifty at a hatch, by the Mormons.' Probably he ran away from his company, and imagined the horrible stories he carried. The shooting down of a flag staff bearing a flag of truce is characteristic of the bravery of a coward, when backed by 3,000 men against 700. "They must have a primitive mode of administering justice in Missouri. These Mormons are as much citizens as the others, and yet, without trial, upon the _ex parte_ testimony of the persons who had provoked the Mormons to retaliation, the Governor issues orders, if we understand the case, for the expulsion of the Mormons from the State of Missouri. "The Emperor of Russia, the Shah of Persia, or the Sultan of Turkey could not embrace in his own person more legislative, judicial and executive power than is here assumed. Legislative, in the enactment and promulgation of an edict of banishment. Judicial--extra judicial--in sentencing them to banishment under it. Executive, in summoning the force of the State to put in force his own judgment upon his own edict. Well done, Governor Boggs! "We are sorry to hear of the massacre of the Mormons by the armed mob; however, this violence, being the natural promptings of infuriated men, is positively less culpable than the cool ignorance and impudent, illegal assumption of the Governor of Missouri." From the Quincy (Ill.) _Argus_, March 16, 1839: "We give in today's paper the details of the recent bloody tragedy acted in Missouri--the details of a scene of terror and blood unparalleled in the annals of modern, and, under the circumstances of the case, in ancient history; a tragedy of so deep and fearful, and absorbing interest that the very life blood of the heart is chilled at the simple contemplation. We are prompted to ask ourselves if it be really _true_ that we are living in an enlightened, a humane and civilized age, in an age and quarter of the world boasting of its progress in everything good and great, honorable, virtuous and high minded; in a country, of which, as American citizens, we could ask whether we are living under a Constitution and laws, or have not rather returned to the ruthless times of the stern Atilla--to the times of the fiery Hun--when the sword and flame ravaged the fair fields of Italy and Europe, and the darkest passions held full revel in all the revolting scenes of unchecked brutality and unbridled desire? "We have no language sufficiently strong for the expression of our indignation and shame at the recent transaction in a sister state, and that state _Missouri_, a state of which we had long been proud, alike for her men and history, but now so _fallen_, that we could wish her star stricken out from the bright constellation of the Union. We say we know of no language sufficiently strong for the expression of our shame and abhorrence of her recent conduct. She has written her own character in letters of blood, and stained it by acts of merciless cruelty and brutality that the waters of ages cannot efface. It will be observed that an organized mob, aided by many of the civil and military officers of Missouri, with Governor Boggs at their head, have been the prominent actors in this business, incited too, it appears, against the Mormons by political hatred, and by the additional motives of plunder and revenge. They have but too well put in execution their threats of extermination and expulsion, and fully wreaked their vengeance on a body of industrious and enterprising men, who had never wronged or wished to wrong them, but, on the contrary, had ever comported themselves as good and honest citizens, living under the laws and having the same rights with themselves, _to the sacred immunities of life, liberty and property._" "PUBLIC MEETING: _"Wednesday, Feb. 27, 1839_, 6 P.M. "The members of the Democratic Association, and the citizens of Quincy generally, assembled in the court house, to take into consideration the state and condition of the people called 'The Latter-day Saints,' and organized the meeting by appointing Gen. Leach, chairman, and James D. Morgan, secretary. "Mr. Whitney, from the committee appointed at a former meeting, submitted the following report: "The select committee, to whom the subject was referred, of inquiring into and reporting the situation of the persons who have recently arrived from Missouri; and whether their circumstances are such that they would need the aid of the citizens of Quincy and its vicinity, to be guided by what they might deem the principles of an expanded benevolence, have attended to the duties assigned them, and have concluded on the following: REPORT: "The committee believe that their duties at this time and on this occasion, are all included within the limits of an expanded benevolence and humanity, and which are guided by that charity which 'never faileth.' From the facts already disclosed, independent of the statement furnished by the committee, they feel it their duty to recommend to this association that they adopt the following resolutions: "_Resolved_, That the strangers recently arrived here from the state of Missouri, known by the name of The Latter-day Saints, are entitled to our sympathy and kindest regard; and that we recommend to the citizens of Quincy to extend to them all the kindness in their power to bestow, as to persons who are in affliction. * * * "_Resolved_, That the committee last aforesaid be instructed to use their utmost endeavors to obtain employment for all these people who are able and willing to labor; and also to afford them all needful, suitable and proper encouragement. * * * "All of which is submitted. "J. W. WHITNEY, _Chairman_. "QUINCY, _February 27, 1839_. "Mr. Rigdon then made a statement of the wrongs received by Mormons from a portion of the people of Missouri, and of their present suffering condition. "On motion of Mr. Bushnell the report and resolutions were laid upon the table till to-morrow evening. "On motion of Mr. Bushnell, the meeting adjourned to meet at this place on tomorrow evening at seven o'clock." "Thursday evening, Feb. 28. "Met, pursuant to adjournment. "The meeting was called to order by the chairman. "On motion of Mr. Morris, a committee of three was appointed to take up a collection; Messrs. J. T. Holmes, Whitney and Morris were appointed. "The committee subsequently reported that $48.25 cents had been collected. "On motion the amount was paid over to the committee on behalf of the Mormons. "On motion of Mr. Holmes, a committee of three, consisting of S. Holmes, Bushnell and Morris, was appointed to draw up subscription papers and circulate them among the citizens, for the purpose of receiving contributions in clothing and provisions. "On motion, six were added to that committee. "On motion of J. T. Holmes, J. D. Morgan was appointed a committee to wait on the Quincy Grays, for the purpose of receiving subscriptions. "Mr. Morgan subsequently reported that $20 had been subscribed, by that company. "The following resolutions were then offered by J. T. Holmes: "_Resolved_, That we regard the rights of conscience as natural and inalienable, and the most sacred guaranteed by the Constitution of our free Government. "_Resolved_, That we regard the acts of all mobs as flagrant violations of law, and those who compose them individually responsible, both to the laws of God and man, for every depredation committed upon the property, rights, or life of any citizen. "_Resolved_, That the inhabitants upon the western frontier of the state of Missouri, in their late persecutions of the class of people denominated Mormons, have violated the sacred rights of conscience, and every law of justice and humanity. "_Resolved_, That the Governor of Missouri in refusing protection to this class of people, when pressed upon by a heartless mob, and turning upon them a band of unprincipled militia, with orders encouraging their extermination, has brought a lasting disgrace upon the State over which he presides. "The resolutions were supported in a spirited manner by Messrs. Holmes, Morris and Whitney. "On motion, the resolutions were adopted. "On motion, the meeting then adjourned. "SAMUEL LEACH, _Chairman_. "J. D. MORGAN, _Secretary_." From the New York _Commercial Advertiser_. "MEETING IN BEHALF OF THE MORMONS. "Last evening, pursuant to public notice, a large meeting assembled at National Hall, to listen to the recital of the wrongs and sufferings of the Mormons, and to devise means for the relief of their women and children. "The meeting was organized by placing Mr. Charles King in the chair, and Mr. Marcus Spring as Secretary. The Chairman having briefly stated the object of the meeting, and read the circular letter signed by Governor Carlin, of Illinois; Senator Young, from that State, and other residents, vouching for the trustworthiness of Mr. Green, who is deputed by this people to make their case known to the country, the Chairman introduced Mr. Green to the meeting. "Mr. Green proceeded to give a plain, unadorned, and, as is believed, unexaggerated narrative of the settlement of the Mormons in Missouri, of the constant outrages to which they were subjected, and the series of persecutions which were only ended by their forcible expulsion from the State; and the surrender, without compensation, of the lands and houses they had acquired by their own money, or built with their own hands. "Mr. Green was himself an actor and witness in many of the scenes he described, and he related them without any attempt at ornament or appeal to passion. "When Mr. Green took his seat, Joseph Blunt, Esq., addressed the meeting with ability and great effect, and offered the resolutions that will be found below. He was eloquently followed and seconded by Hiram Ketchum, Esq. The resolutions were further supported by several speakers, among whom were Dr. D. M. Reese and W. L. Stone, Esq.; when the question was taken on them separately, and they were carried almost without a dissenting voice. "Upon a suggestion from the Chair, that as the wants of the sufferers were urgent, good might arise from some immediate contributions--a mechanic in his working jacket stood up, saying that having often witnessed the good effects of example on such occasions, he proposed, although, as he added, the sum he could give was humble, if nine others would do likewise, to give five dollars, and immediately walked up to the table and deposited the money. The challenge was accepted by several others, and a sum exceeding fifty dollars was collected on the spot. "The meeting then adjourned, it being understood that, the committee named to receive and distribute contributions would at once enter upon their duties. "_Resolved_, That as Americans, we have heard with shame and indignation the narrative given by Mr. Green of the persecutions, sufferings and lawless violence of which a body of American citizens have been the subjects and the victims, for no other apparent cause than that without hinderance to others, or violation of any law of the land, they had acted upon the right guaranteed them by the Constitution of the United States of a free exercise of religion. "_Resolved_, That, without meaning to express any opinion whatever as to the religious views or practices of the Mormons as a sect, we condemn and desire to bear our testimony against mob law, lynch law and all other forms of outrage and violence where an excited populace becomes at once jury, judge and executioner. "_Resolved_, That the Mormons, as wronged, persecuted, exiled and defrauded Americans, are entitled to the sympathy and support of their countrymen; and that especially in behalf of the women and children, driven from their homes at the point of the bayonet, we appeal to the known benevolence of our fellow citizens at large for pecuniary aid. "_Resolved_, That the Chairman and Secretary be a committee, with power to add to their numbers, to obtain subscriptions in aid of the women and children of the Mormons; such subscriptions to be applied after due investigation by the committee themselves. "_Resolved_, That these resolutions be signed by the Chairman and Secretary, and published in the newspapers. "CHARLES KING, _Chairman_. "MARCUS SPRING, _Secretary_." From the foregoing numerous extracts the public can see that my horrible tale of woe is not a fiction; but an awful reality. I might fill a volume with similar quotations from the public journals of every part of the Union, but I forbear, with the full conviction that the foregoing are sufficient to show that an impartial public, who stand entirely unconnected with our Society, as religionists, bear out my narrative in its awful tale of woe and suffering; and I now submit the subject to the perusal of all people, willing to meet my statements in the foregoing at the bar of Him who knows all secret things, and who judges righteously. CHAPTER XXXVI. ------------------------ Congratulations:--Remove to Nauvoo:--Meet with President Smith and Other Fellow Sufferers:--President Smith's Reproof for the Elders:--Toils:--Start for England:--Arrival in Detroit:--Visit my Brother Anson and Parents:--Arrive in New York:--Visit Philadelphia and Washington:--Meet President Smith:--Great Meeting:--Preaching by S. Rigdon and President Smith:--Success in New York:--Farewell Song:--Sail for England:--Reflections. Being once more at liberty, and in the enjoyment of the society of family and friends, I spent a few days in rest and refreshment, and in receiving the congratulations of my friends and fellow citizens. My house was thronged from day to day, not only with my old acquaintances and fellow exiles, but with strangers of every sect and party, all anxious to see a martyr, as it were, who had been so wonderfully and miraculously delivered from bondage and death in their most terrible forms. After a few days spent in this way, we removed to Nauvoo, a new town, about fifty miles above Quincy. Here lived President Joseph Smith and many of the refugees who had survived the storm of persecution in Missouri. It had been already appointed as a gathering place for the scattered Saints, and many families were on the ground, living in the open air, or under the shade of trees, tents, wagons, etc, while others occupied a few old buildings, which they had purchased or rented. Others, again, were living in some old log buildings on the opposite side of the Mississippi, at a place called Montrose, and which had formerly served the purpose of barracks for soldiers. The hardships and exposures consequent on the persecutions, caused a general sickness. Here and there, and in every place, a majority of the people were prostrated with malignant fevers, agues, etc. When we first arrived we lived in the open air, with out any other shelter whatever. Here I met brother Joseph Smith, from whom I had been separated since the close of the mock trial in Richmond the year previous. Neither of us could refrain from tears as we embraced each other once more as free men. We felt like shouting hosannah in the highest, and giving glory to that God who had delivered us in fulfilment of His word to His servant Joseph the previous autumn, when we were being carried into captivity in Jackson County, Missouri. He blessed me with a warmth of sympathy and brotherly kindness which I shall never forget. Here also I met with Hyrum Smith and many others of my fellow prisoners with a glow of mutual joy and satisfaction which language will never reveal. Father and Mother Smith, the parents of our Prophet and President, were also overwhelmed with tears of joy and congratulation; they wept like children as they took me by the hand; but, O, how different from the tears of bitter sorrow which were pouring down their cheeks as they gave us the parting hand in Far West, and saw us dragged away by fiends in human form. After the gush of feelings consequent on our happy meeting had subsided, I accompanied Joseph Smith over the Mississippi in a skiff to visit some friends in Montrose. Here many were lying sick and at the point of death. Among these was my old friend and fellow servant, Elijah Fordham, who had been with me in that extraordinary work in New York City in 1837. He was now in the last stage of a deadly fever. He lay prostrate and nearly speechless, with his feet poulticed; his eyes were sunk in their sockets; his flesh was gone; the paleness of death was upon him; and he was hardly to be distinguished from a corpse. His wife was weeping over him, and preparing clothes for his burial. Brother Joseph took him by the hand, and in a voice and energy which would seemingly have raised the dead, he cried: "BROTHER FORDHAM, IN THE NAME OF JESUS CHRIST, ARISE AND WALK." It was a voice which could be heard from house to house and nearly through the neighborhood. It was like the roaring of a lion, or the heavy thunderbolt. Brother Fordham leaped from his dying bed in an instant, shook the poultices and bandages from his feet, put on his clothes so quick that none got a chance to assist him, and taking a cup of tea and a little refreshment, he walked with us from house to house visiting other sick beds, and joining in prayer and ministrations for them, while the people followed us, and with joy and amazement gave glory to God. Several more were called up in a similar manner and were healed. Brother Joseph, while in the Spirit, rebuked the Elders who would continue to lay hands on the sick from day to day without the power to heal them. Said he: "It is time that such things ended. _Let the Elders either obtain the power of God to heal the sick or let them cease to minister the forms without the power_." After these things I joined with brother Kimball in purchasing some land in the contemplated city of Nauvoo, which was then a wilderness and both of us went to work together with our own hands to build us a log house each. After toiling a few days in this manner I sold out my improvement and prepared for a mission to England, as our quorum were now appointed to visit that country. On the 29th of August, 1839, I took leave of my friends in Nauvoo and started for a foreign land. I was accompanied by my wife and three children (having obtained my son Parley from his nurse, Mrs. Allen), and Elders Orson Pratt and Hiram Clark. We journeyed in our own private carriage, drawn by two horses. Our route lay through the wild and but partially inhabited countries of Illinois, Indiana and Michigan, for about five hundred and eighty miles, to Detroit, the capital of the State of Michigan, situated at the head of Lake Erie. The first day we rode seventeen miles through a beautiful plain, or prairie. Our route was a most delightful one. On all sides, as we turned our eyes, we beheld a boundless field of grass and flowers, with here and there a small grove of timber; the landscape was level or diversified with gentle swells; the surface smooth as a garden; the soil extremely rich; and, although there was no road marked by art, yet our carriage rolled as smoothly and easily as if it had been on a railway. Most of this delightful prairie was without inhabitants, and could, probably, have been purchased for one dollar and a quarter per acre. It is well calculated for the purposes of agriculture, producing in richest profusion, when cultivated, almost every kind of grain and grass, and every vegetable suited for the climate. After travelling seventeen miles through this delightful scenery, we arrived in Carthage, a flourishing village. Here we stopped for the night with a member of our Society, who received us kindly; and at evening preached in a large court room to an attentive audience. Next day we rode some twenty-five miles through a similar country, and at evening arrived at a fine village called Macomb. Here we were kindly entertained over Sabbath by a brother Miller. We preached in the court house. My brother Orson and brother Clark went still ahead about thirty miles, where they preached on Sunday. On Monday morning we started and rode thirty miles through a delightful country. Sometimes we were in the midst of flourishing farms and villas, and sometimes the wild deer would startle from their grazing at our approach, and go bounding over the wild expanse till lost in the distance. In the evening we arrived at the house of my brother, Wm. Pratt, where we found brothers Orson Pratt and Clark. We preached at a neighboring house, which was crowded by an attentive congregation. Next morning we rode eight miles to Canton, and found some Saints who persuaded us to stay till morning. We consented; and in the evening preached to the people who crowded the house and yard, and who seemed very anxious to hear more. Continuing our journey we came next day to Peoria, thirty miles; a flourishing town on the Illinois River. Here we tarried with one of the members of the Church, and were kindly entertained. Next day made thirty miles, and, providentially, stopped for the night at the house of the only member of our Society in that region. When he learned who we were he welcomed us, and finally prevailed upon us to stay two or three days, after which we blessed him and his household and departed. We then journeyed about thirty-three miles every day for four weeks, and at length found ourselves within part of a day's journey of Detroit. Here we found several small branches of the Church; and being worn down with our journey, we tarried with them six days, during which we ministered the gospel. Brother O. Pratt, in particular, preached in several towns to large and attentive audiences. Taking leave of the brethren, we rode to Detroit, where I found my brother Anson Pratt and family; whom I had not seen for many years, and also my aged father and mother, who were now living with him. My father was now about seventy years of age, and was on his death bed with a heavy fever. We tarried with them two weeks; during which I preached in the City Hall at Detroit, and superintended some printing and publishing matters. While here we sold our horses and carriage, and at length took leave of our kindred and a last farewell of our sick father, and took passage on a steamboat down Lake Erie to Buffalo; distance three hundred miles. Previous to our departure from Detroit brothers O. Pratt and Clark took leave of us, and passed down the lake into Ohio; intending to meet us again at New York. After landing safe in Buffalo, we took the Erie Canal and railroad to Albany--distance three hundred and fifty miles; thence to New York by steamer down the Hudson River--distance one hundred and fifty miles. Here we arrived in safety after a journey of about one thousand four hundred miles. We were received by the Saints in New York almost as one of the old saints risen from the dead. I had been absent nearly two years during which time I had lain eight months in prison. Brother Adison Everett, a High Priest of the Church in that city and one of the first members I had baptized there, related to me that the Church in that city were assembled in prayer for me on the evening of the 4th of July previous, that I might be delivered from prison and from my enemies in Missouri. When, on a sudden, the spirit of prophecy fell on him, and he arose and declared to the Church that they might cease their prayers on that subject; "For," said he, "_on this moment brother Parley goes at liberty_." We found the Church in New York strong in the faith, and rejoicing in the truth. They had become numerous in the city and in several parts of the country around. In this city I resided with my family some six months, during which I preached most of the time in the city, and also superintended the printing and publishing of several of our books. I also performed occasional missions in the country; I visited Long Island, New Jersey, Philadelphia and the City of Washington. In the latter place I published an address in a printed circular to each member of Congress, and to the President of the United States and his Cabinet, setting forth our principles in plainness, and bearing testimony of the truth; while, at the same time, our petitions for redress were pending before them--President Joseph Smith and others having visited them in person, with an earnest appeal for investigation and redress of our grievances in Missouri. In Philadelphia I had the happiness of once more meeting with President Smith, and of spending several days with him and others, and with the Saints in that city and vicinity. During these interviews he taught me many great and glorious principles concerning God and the heavenly order of eternity. It was at this time that I received from him the first idea of eternal family organization, and the eternal union of the sexes in those expressibly endearing relationships which none but the highly intellectual, the refined and pure in heart, know how to prize, and which are at the very foundation of everything worthy to be called happiness. Till then I had learned to esteem kindred affections and sympathies as pertaining solely to this transitory state, as something from which the heart must be entirely weaned, in order to be fitted for its heavenly state. It was Joseph Smith who taught me how to prize the endearing relationships of father and mother, husband and wife; of brother and sister, son and daughter. It was from him that I learned that the wife of my bosom might be secured to me for time and all eternity; and that the refined sympathies and affections which endeared us to each other emanated from the fountain of divine eternal love. It was from him that I learned that we might cultivate these affections, and grow and increase in the same to all eternity; while the result of our endless union would be an offspring as numerous as the stars of heaven, or the sands of the sea shore. It was from him that I learned the true dignity and destiny of a son of God, clothed with an eternal priesthood, as the patriarch and sovereign of his countless offspring. It was from him that I learned that the highest dignity of womanhood was, to stand as a queen and priestess to her husband, and to reign for ever and ever as the queen mother of her numerous and still increasing offspring. I had loved before, but I knew not why. But now I loved--with a pureness--an intensity of elevated, exalted feeling, which would lift my soul from the transitory things of this grovelling sphere and expand it as the ocean. I felt that God was my Heavenly Father indeed; that Jesus was my brother, and that the wife of my bosom was an immortal, eternal companion; a kind ministering angel, given to me as a comfort, and a crown of glory for ever and ever. In short, I could now love with the spirit and with the understanding also. Yet, at that time, my dearly beloved brother, Joseph Smith, had barely touched a single key; had merely lifted a corner of the veil and given me a single glance into eternity. While visiting with brother Joseph in Philadelphia, a very large church was opened for him to preach in, and about three thousand people assembled to hear him. Brother Rigdon spoke first, and dwelt on the Gospel, illustrating his doctrine by the Bible. When he was through, brother Joseph arose like a lion about to roar; and being full of the Holy Ghost, spoke in great power, bearing testimony of the visions he had seen, the ministering of angels which he had enjoyed; and how he had found the plates of the Book of Mormon, and translated them by the gift and power of God. He commenced by saying: "If nobody else had the courage to testify of so glorious a message from Heaven, and of the finding of so glorious a record, he felt to do it in justice to the people, and leave the event with God." The entire congregation was astounded; electrified, as it were, and overwhelmed with the sense of the truth and power by which he spoke, and the wonders which he related. A lasting impression was made; many souls were gathered into the fold. And I bear witness, that he, by his faithful and powerful testimony, cleared his garments of their blood. Multitudes were baptized in Philadelphia and in the regions around; while, at the same time, branches were springing up in Pennsylvania, in Jersey, and in various directions. Among the Elders who were instrumental in doing a good work in those regions, I would make honorable mention of Benjamin Winchester, of Philadelphia, since fallen from the faith; and Lorenzo Barnes, who labored and did a great work in Chester County, Penn., and afterwards laid down his life while on a mission in England. Soon after my arrival in New York City, Elders O. Pratt and Clark who left us at Detroit, arrived, having performed a mission through some of Ohio and New York. Elders Turley, John Taylor, and Wilford Woodruff, had also arrived from the West on their way to England. Brother Clark and two Elders soon sailed for Liverpool. Brothers Taylor, Woodruff, and Turley, sailed a few weeks afterwards. Brother O. Pratt labored in the country around New York with good success. Elders Brigham Young, Heber C. Kimball, George A. Smith, and R. Hedlock, also arrived in New York City late in the winter, after performing a long and important journey and mission through the States of Illinois, Indiana, Ohio, and New York. Finding ourselves together once more, after all our trials and sufferings, we rejoiced exceedingly and praised God for all His mercies to us. During the few days that we were together in New York we held many precious meetings in which the Saints were filled with joy, and the people more and more convinced of the truth of our message. Near forty persons were baptized and added to the Church in that city during the few days of our brethren's stay there. We held a general Conference, in the "Columbian Hall," previous to our departure, in which the following song, composed by myself, was written expressly for that occasion and sung by those present: When shall we all meet again? When shall we our rest obtain? When our pilgrimage be o'er-- Parting sighs be known no more; When Mount Zion we regain, There may we all meet again, We to foreign climes repair; Truth, the message which we bear; Truth, which angels oft have borne; Truth to comfort those who mourn. Truth eternal will remain, On its rock we'll meet again. Now the bright and morning star Spreads its glorious light afar, Kindles up the rising dawn Of that bright Millennial morn; When the Saints shall rise and reign, Then may we all meet again. When the sons of Israel come, When they build Jerusalem; When the house of God is reared, And Messiah's way prepared; When from Heaven he comes to reign, In the clouds we'll meet again. When the earth is cleansed by fire; When the wicked's hopes expire; When in cold oblivion's shade, Proud oppressors all are laid; Long will Zion's Mount remain, There we all may meet again. On the 9th of March, 1840, we embarked on board the ship "Patrick Henry," for Liverpool, England. We were accompanied to the water by my family, and by scores of the congregation, of both sexes. We bade them farewell amid many tears, and taking a little boat were soon on board ship--which lay at anchor a short distance from the shore. From there we could still see the crowd of our friends on the shore, while a wave of their hats and handkerchiefs in the air bid us a last adieu. At twelve o'clock we were under way, being towed by a steamer for some distance until the sails were all unfurled before a fair breeze. The steamer now bade us farewell with three cheers, and we found ourselves fairly under way on the broad expanse of ocean. The sun was soon setting behind a distant promontory, which looked like a dark cloud on the bosom of the ocean: while to the north the distant shores of Long Island were still in view. Next morning we found ourselves tossing upon a rough sea before the wind with no land in sight. We had a rough passage of twenty-eight days, and on the sixth of April landed in Liverpool, England. Brother Kimball had been there before; but it was the first time that the other brethren and myself had set our feet on the shores of the old world. We soon found brother Taylor, who had raised the standard of truth in Liverpool, and had already baptized about thirty. From him we learned that all those who had sailed before us had arrived in safety, and had commenced their missions in various parts with good success. We soon called a general Conference in Preston, where we were enabled to rejoice together with most of our brethren in the ministry. Thus, through the mercy of God, we have been enabled to fulfil His commands thus far, and have accomplished a journey of five thousand miles under circumstances which would have discouraged any except such as were upheld by the arm of Jehovah. When we take into consideration the persecution, imprisonment, and banishment, together with the robbing and plundering which has been inflicted upon our people in the West, and the consequent sickness, poverty, and distress to which ourselves, families and friends were reduced, previous to our undertaking this mission--when we consider that it has been opposed by persecution, sword, flame, dungeons, chains, sickness, hunger, thirst, poverty, by death and hell, by men and devils, and all the combined powers of darkness--it would have been no marvel, if, like Paul, we had failed to accomplish the mission at present, and had addressed an epistle to the Church in England, saying, "We would have come unto you once and again, but Satan hindered us." But this could not take place with us, as it did with Paul, because our mission to Europe was by express command of the Almighty, and therefore it had to be accomplished in spite of men and devils. One might suppose, from the opposition that it met with, that Satan was aware that if once accomplished, it would result in the ultimate overthrow of his kingdom, and the enlargement of the kingdom of God--which may God grant for Christ's sake. CHAPTER XXXVII. ------------------------ General Conference at Preston, England:--Publishing Committee:--Editorial Appointment:--First Number of the "Millennial Star" Issued:--My own Ministry in Manchester and Vicinity:--New Hymn Book:--Action of Congress on the Missouri Tragedies. On the 15th of April, 1840, a general conference was convened in the "Temperance Hall," Preston, Lancashire, in which thirty-three branches of the Church were represented, including a total of near two thousand members. In this conference, Elders Brigham Young, Heber C. Kimball and myself were appointed a publishing committee for the Church. I was also appointed editor and publisher of a monthly periodical, to be called the _Millennial Star_. While the residue of the committee travelled in the ministry, I repaired to Manchester and commenced preparing to fulfill my new appointments. The first number of the _Star_ was issued in May. The following hymn was written by myself expressly for the introduction of this periodical, and originally appeared on its cover: The morning breaks, the shadows flee; Lo! Zion's standard is unfurled! The dawning of a brighter day Majestic rises on the world. The clouds of error disappear Before the rays of truth divine; The glory, bursting from afar, Wide o'er the nations soon will shine. The Gentile fullness now comes in, And Israel's blessings are at hand; Lo! Judah's remnant, cleans'd from sin, Shall in their promised Canaan stand. Jehovah speaks! Let earth give ear, And Gentile nations turn and live! His mighty arm is making bare, His covenant people to receive. Angels from heaven, and truth from earth Have met, and both have record born; Thus Zion's light is bursting forth, To bring her ransomed children home. While engaged in editing and publishing the _Star_ I also preached the gospel continually to vast congregations in and about Manchester, and the spirit of joy, and faith and gladness was greatly increased, and the number of the Saints was multiplied. I also assisted my brethren in selecting, compiling and publishing a hymn book. In this work was contained nearly fifty of my original hymns and songs, composed expressly for the book, and most of them written during the press of duties which then crowded upon me. In the third number of the _Star_, page 65, is published the final action of the Congress of the United States, on the subject of the outrages committed by the State of Missouri, upon the Church of the Saints. It reads as follows: "TWENTY SIXTH CONGRESS, FIRST SESSION. "In Senate of the United States, March 4, 1840. Submitted, laid on the table, and ordered to be printed. "Mr. Wall made the following report: "The Committee on the Judiciary, to whom was referred the Memorial of a Delegation of the Latter-day Saints, report: "The petition of the memorialists sets forth, in substance, that a portion of their sect commenced a settlement in the County of Jackson, in the State of Missouri, in the summer of 1831; that they bought lands, built houses, erected churches and established their homes, and engaged in all the various occupations of life; that they were expelled from that county in 1833 by a mob, under circumstances of great outrage, cruelty and oppression, and against all law, and without any offence committed on their part; and to the destruction of property to the amount of one hundred and twenty thousand dollars; that the society thus expelled amounted to about twelve thousand souls; that no compensation was ever made for the destruction of their property in Jackson County; that after their expulsion from Jackson, they settled in Clay County, on the opposite side of the Missouri River, where they purchased lands, and entered others at the land office, where they resided peaceably for three years, engaged in cultivation and other useful and active employments, when the mob again threatened their peace, lives and property, and they became alarmed, and finally made a treaty with the citizens of Clay County, that they should purchase their lands, and the Saints should remove, which was complied with on their part, and the Saints removed to the County of Caldwell, where they took up their abode, and reestablished their settlement, not without having pecuniary losses and other inconveniences; that the citizens of Clay County never paid them for their lands, except for a small part. "They remained in Caldwell from 1836 until the fall of 1838; and, during that time, had acquired by purchase from the government, the settlers and pre-emptionists, almost all the lands in the County of Caldwell, and a portion of the lands in Daviess and Carroll Counties--the former county being almost entirely settled by the Saints, and they were rapidly filling up the two latter counties. "Those counties, where the Saints first commenced their settlements, were for the most part wild and uncultivated, and they had converted them into large and well improved farms, well stocked. "Lands had risen in value to ten, and even twenty-five dollars per acre; and those counties were rapidly advancing in cultivation and wealth. "That in August, 1838, a riot commenced, growing out of an attempt of a Saint to vote, which resulted in creating great excitement, and the perpetration of many scenes of lawless outrage, which are set forth in the petition. That they were finally compelled to fly from those counties, and on the 11th of October, 1838, they sought safety by that means, with their families, leaving many of their effects behind. That they had previously applied to the constituted authorities of Missouri for protection, but in vain. "They allege that they were pursued by the mob, that conflicts ensued, deaths occurred on each side; and, finally, a force was organized under the authority of the Governor of the State of Missouri, with orders to drive the Saints from the State, or to exterminate them. The Saints thereupon determined to make no further resistance; but to submit themselves to the authorities of the State. Several of the Saints were arrested and imprisoned, on a charge of treason against the State; and the rest, amounting to about fifteen thousand souls, fled into other States principally in Illinois, where they now reside. "The petition is drawn up at great length, and sets forth with feeling and eloquence the wrongs of which they complain; justifies their own conduct, and aggravates that of those whom they call their persecutors; and concludes by saying that they see no redress, unless it is obtained of the Congress of the United States, to whom they make their solemn, last appeal, as American citizens, as Christians, and as men; to which decision they say they will submit. "The committee has examined the case presented by the petition, and heard the views urged by their agent with care and attention; and, after full consideration, unanimously concur in the opinion, that the case presented for their investigation, is not such a one as will justify or authorize any interposition by this government. "The wrongs complained of are not alleged to have been committed by any of the officers of the United States, or under the authority of its government, in any manner whatever. The allegations in the petition relate to the acts of the citizens, and inhabitants, and authorities of the State of Missouri, of which State the petitioners were, at the time, citizens or inhabitants. The grievances complained of in the petition are alleged to have been done within the territory of the State of Missouri. The committee, under these circumstances, have not considered themselves justified in enquiring into the truth or falsehood of the facts charged in the petition. If they are true, the petitioners must seek relief in the courts of judicature of the State of Missouri; or of the United States, which has the appropriate jurisdiction to administer full and adequate redress for the wrongs complained of; and, doubtless, will do so fairly and impartially; or the petitioners may, if they see proper, apply to the justice and magnanimity of the State of Missouri; an appeal which the committee feels justified in believing will never be made in vain by the injured or oppressed. It can never be presumed that a State either wants the power, or lacks the disposition, to redress the wrongs of its own citizens, committed within her own territory; whether they proceed from the lawless acts of her officers, or any other persons. "The committee therefore reports, that they recommend the passage of the following resolution: "_Resolved_, That the committee on the Judiciary be discharged from the further consideration of the memorial in this case; and that the memorialists have leave to withdraw the papers which accompany their memorial." The action of the general government on this momentous subject, establishes the precedent that there is no power in the government to carry out the principles of its own Constitution. Fifteen thousand citizens of the United States can be murdered, robbed, plundered, driven from their lands, or disinherited, while the Constitution guarantees to them liberty and protection, _and yet there is no power to protect or reinstate them_. Congress only mocks them by referring them to their murderers for redress. It seems almost superfluous to say that the Saints appealed to a higher tribunal--even the throne of God, where the case is yet pending; and that the Congress of the United States is charged with being accessory to these highest crimes known to the laws of God and man. They hold in fellowship this guilty partner--Missouri--after knowing her to be a wholesale murderer and land pirate. As the case is yet pending before the court of Heaven, we will drop the subject and proceed with our own history. CHAPTER XXXVIII. ------------------------ General Conference at Manchester:-- Ordinations and Appointments:--Return to New York:--Meet with my Family:--Visit to the State of Maine:--A Dream and its Fulfilment:--Embark Again for England:--Consequence of Looking Back:--Safe Arrival in England:--Resume the Editorial Duties:-- Reflections. On the 6th of July, 1840, a general conference was convened at Manchester, in the "Carpenter's Hall," a building which would seat near five thousand people. There were present of the Twelve Apostles: Brigham Young, H. C. Kimball, Wilford Woodruff, John Taylor, Willard Richards, George A. Smith and myself. Of other officers: High Priests, 5; Elders, 19; Priests, 15; Teachers, 11; and Deacons, 3. At this conference Parley P. Pratt was unanimously chosen President; and William Clayton, Clerk. Two thousand seven hundred and sixty-seven members were represented, including 254 officers. The publishing committee had just completed the new hymn book, which was presented to the conference, and accepted by them by unanimous vote. Three persons were then ordained to the high priesthood, viz.: Thomas Kington, Alfred Cordon and Thomas Smith; also John Albertson, John Blezord, William Berry, John Sanders, John Parkinson, James Worsley, and John Allen were ordained elders; seven individuals were ordained to the lesser Priesthood. Many elders were also selected and appointed to labor in the ministry in various parts. There was a variety of business transacted, and much instruction given by Brigham Young and others, after which, conference was adjourned to the 6th of October, at the same place. During this conference I received a letter from my family in New York, informing me that they were dangerously ill of scarlet fever. I, therefore, by advice of the other members of the quorum, concluded to cross the ocean once more and bring them to England, where I was likely to remain for several years rather in a stationary position as an editor and publisher. I accordingly repaired immediately to Liverpool and embarked for New York. I was thirty-seven days confined on this dreary passage, without any friends or associates who cared for me or the cause of truth. I then landed in New York, found my wife and children recovered from their sickness, for which I felt truly thankful. They were agreeably surprised at seeing me so soon and so unexpectedly, and so were the Saints in that city and vicinity. After several joyful meetings among them, I went to the State of Maine on a visit with my wife and children to her parents and kindred. They lived in Bethel, Oxford County, about sixty miles from Portland, the seaport where we landed. The day before our arrival my wife's sister, a Mrs. Bean, prophesied to her husband that Brother Pratt and family would arrive there the next evening, and she actually changed the bedding and prepared the best room for our reception, as if she had received notice of our coming. At this her husband and friends laughed in derision; "for," said they, "our brother-in-law is in England and his family in New York; how, then, will he be here to-night?" But she still persisted, and made ready the room and all things for our reception, assuring them that I would arrive that night with my family. Night came, the deep shades of evening gathered around, a dark and gloomy night set in, and still no signs of us. They still laughed her to scorn for her superstition, and she still persisted in her anticipations of our momentary arrival. At length, as they were about to retire to rest, we knocked at the door and were joyfully received--it being the first time that any of my wife's kindred there had seen my face. Mrs. Bean had a dream a few days previous to our arrival, in which she dreamed that I came to her and gave her a key to the Bible. As she related the dream to me, I presented her with my "Voice of Warning." It seemed to her and her husband as they read it as if it was indeed a key to the doctrine and prophecies of the Holy Scriptures. They rejoiced with exceeding joy, and promised to be baptized, and to gather to Nauvoo if God would only open their way to sell their farm. My father-in-law, Aaron Frost, and household, and all our kindred and many others in that region, received me with joy and hospitality, and I preached several times in their churches. I finally took leave of them and returned to New York, accompanied by my wife's sister, Olive Frost, a young lady of some twenty years of age, who accompanied us to England to help us in the family. We soon embarked, and after a long and tedious passage we arrived again in England in October, 1840. My family then consisted of my wife and wife's sister, and my wife's daughter, Mary Ann Stearns, and my sons, Parley and Nathan. I now again resumed the editorial duties in Manchester, and assisted in the publishing department and in the presidency of the Manchester Conference, and the general presidency of the work in that country. The _Star_ had, during my absence, been edited and published by Elders Young and Richards. My brother-in-law, Samuel Bean, soon sold out, according to his desires, and started with his family to remove to Nauvoo. He arrived in Portland, ready to embark, when he heard some lying tales about the "_Mormons_," as is usual, and being darkened in mind he turned back and bought a farm in Maine, and soon afterwards died without ever obeying the gospel or gathering with the Saints. His wife and children were left as a widow and orphans to drag out a lonely existence on a farm which was not saleable, and without means to gather with the Saints, and without opportunity to obey the gospel--a solemn warning to all persons not to delay or neglect a strict and punctual obedience to their convictions. On the 6th of October, a general conference convened at Manchester, according to adjournment. I had hoped to land from America in time to attend it, but was disappointed by contrary winds. The following members of my quorum were present, viz: Brigham Young, Orson Pratt, Wilford Woodruff, John Taylor, Willard Richards, H. C. Kimball and G. A. Smith; other officers, viz.: High Priests, 5; Elders, 19; Priests, 28; Teachers, 4; and Deacons, 2. In this conference, Elder Orson Pratt was called to the chair, and Elder George Walker chosen clerk. A general representation showed a great increase since the July conference, and a spread of the work into many parts. Many ordinations took place; much instruction was given; and many additional missionaries were sent out. In a few days after this conference, I landed in safety with my family, and again repaired to Manchester, and resumed the editorial duties; and, in connection with Elder Young, superintended the publishing department. The October number of the _Star_ contains much cheering news of the spread of the work in various parts of the United States, England, Scotland and Isle of Man, and an interesting account of Elder Orson Hyde's appointment on a mission to Jerusalem, in connection with Elder John E. Page. May the Almighty speed His work, and bless the believers with signs following, and with grace and wisdom to escape all the judgments which await the wicked, and to stand before the coming of the Son of Man; for Christ's sake. Amen. Thus closed the year 1840 with us and our labors. An eventful year it had been to us, and to the Church of the Saints. It was the first mission of the Twelve modern apostles, as a quorum, to a foreign country. It had been undertaken under circumstances which would have deterred men of a less holy and sacred calling and responsibility. It had overcome chains and dungeons, and gloomy cells, and perils of robbers and of death. It had triumphed over poverty and sickness, and perils by sea and land. And it had triumphed and been crowned with a success unparalleled, even by the history of the ancient Apostles. It was the hand of God that performed it, and to his name be ascribed honor and majesty, and power and glory, forever and ever. Amen. CHAPTER XXXIX. ------------------------ Visit and Ministry in Bolton:--Conduct of two Methodist Priests:--Arrest and Trial:--Emigration:--General Conference at Manchester:--Council of the Twelve:--Charter the ship "Tyrean:"--"Philosophy of the Resurrection:"--Emigration on the Ship "Chaos:"--Visit to the Isle of Man:--Visit to Norwich:--Mob. On the 19th of January, 1841, I visited Bolton for the first time; found an interesting society there consisting of about one hundred and thirty members, including some small branches in the vicinity. They appeared to be dwelling together in truth and love, and zealously united in the cause of God and godliness. Their presiding officer is an aged minister by the name of Crooks, formerly of Stockport; through whose labors the Society there has grown from a small handful to its present flourishing condition. The meetings are crowded to excess, and scores of people are pressing forward and uniting with the Church by repentance and baptism. The Holy Ghost is poured out into their souls, and its fruits are manifested in their gifts and blessings. On Wednesday evening, the 20th, I attended one of their meetings, and had the privilege of addressing a full and attentive audience. The subject was confined to a few scriptural observations, in which the precepts and promises of Christ were clearly set forth, as contained in the written word of the New Testament. These were contrasted with the systems of Christianity as they now exist, and the difference was so manifest that the people saw clearly that the religion of Christ was _one thing _, and modern sectarianism another. This so exasperated some craftsmen who were present, viz.: a Mr. James Pendlebury, professedly a Primitive Methodist preacher, and Mr. Thomas Balsham, of the New Connection, that they could no longer hold their peace. For while the sermon was proceeding, the said Pendlebury arose and began speaking so loud that the speaker paused and requested the interruption to cease; but was not heeded, for the intruder with stentorian voice continued to cry out, saying: "This is a new doctrine, and we cannot believe it without miracles; here is a blind man, heal him; here is a blind man, heal him! You have preached a new doctrine--a new doctrine, sir, and we want the proof--we want the proof!" By this time the house was all confusion, everyone endeavoring to act as moderator. We endeavored from the pulpit to command silence, and expressed our surprise that the New Testament doctrine should be a new doctrine; but we found that it was a new doctrine to him, as was manifest in his behavior. Indeed, the doctrines of common law and civilization were to him equally as strange and new as the doctrine of Christ, for he still continued to disturb the meeting. The Saints commenced singing, and finally closed the meeting. But while this was proceeding the riot grew more and more violent, till at length a form was broken, and some other damage done. While the civil part of the people were retiring from the room they were variously insulted by him and his comrades, some crying out, "He hath a devil," some challenging to debate, and some calling for a miracle. At length a policeman arrived and took this brave champion into custody, and his associate, T. Balsham. These were handcuffed, marched away, and finally held to bail. Next morning they had a warrant served on them for a breach of the peace, and were brought before James Arrowsmith, Esq., Mayor, and five magistrates. An able plea was made by Attorney John Taylor, Esq., and a laborious attempt on the part of the prisoners to justify themselves by the introduction of several witnesses belonging to several different orders of Methodists, whose testimony was more calculated to throw a false coloring over our doctrine than anything else. At length Pendlebury was found guilty of a breach of the peace, had to pay for the form and make good the damages and costs of suit; and was bound in the penal sum of ten pounds to keep the peace for six months. It is to be hoped that these prompt measures will put a stop to similar disturbances in our public worship, and also prove a warning to other priests not to turn infidels against the doctrines of the New Testament, and then use such vile measures against the truth. Since this affair we have heard verbally from Bolton, that many are embracing the truth and coming to the waters of baptism. May the Lord shed forth His Spirit upon the people of Bolton, and cause a great work to be done among them. During February, about two hundred and forty of the Saints embarked at Liverpool for America, intending to settle with the Saints at Nauvoo. An edition of the Book of Mormon, consisting of 5,000 copies, was issued by us at Liverpool during this month. On the 6th of April, 1841, the Council of the Twelve assembled at Manchester, in the "Carpenter's Hall," for the first time to transact business as a quorum, in the presence of the Church in a foreign land, being the first day of the twelfth year of the rise of the Church of Jesus Christ of Latter-day Saints. Nine of the quorum were present, viz.: Brigham Young, Heber C. Kimball, Orson Hyde, Parley P. Pratt, Orson Pratt, Wilford Woodruff, Willard Richards, John Taylor, and George A. Smith. President Young having called the house to order and organized the Conference, then opened by prayer. Elder Thomas Ward was then chosen Clerk. The president then made some introductory remarks relative to the organization of the Church in the house of the Lord in America; in reference to the different quorums; in their respective orders and authorities in the Church. The representations of the Churches and conferences throughout the kingdom were then called for. The total numbers of which were as follows: 5,814 members; 136 Elders; 303 Priests; 169 Teachers; and 68 Deacons, besides about 800 souls who had emigrated to America during the year, who were not included in this representation. * * Eleven persons were chosen and ordained to the high priesthood during this conference, and twelve persons were ordained elders. Several new conferences were also organized, and presidents were appointed for each conference in the kingdom. The names of the several conferences, with their respective presidents, were as follows: Manchester, P. P. Pratt; Edinburgh, G. D. Watt; Liverpool, J. Greenhouse; London, Lorenzo Snow; Macclesfield, J. Galley; Staffordshire, A. Cordon; Birmingham, J. Riley; Glasgow, J. McAuley; Gadfield Elm, Thomas Richardson; Preston, P. Melling; Brampton, J. Sanders; Garmay, Levi Richards; Clitheroe, Thomas Ward; Froomes Hill, William Kay. The business of the conference being accomplished, several appropriate discourses were delivered by different members of the quorum in relation to the duties of the officers in their respective callings, and in relation to the duties and privileges of the members, also on the prosperity of the work in general. * * * * * * Elders Young and Miller then sang the hymn, "Adieu, my dear brethren," etc., and President Young blessed the congregation and dismissed them. This conference closed the mission of the Twelve for the present in England, and as they were about to take their departure for America, all save myself, an epistle was addressed by them to the Saints in the British Isles. It was written by my own hand, under the direction of the president of the quorum, and signed by each of the nine members present in that country. It was dated at Manchester, April 15, 1841.* [Footnote] *See _Millenial Star_, April, 1841. In the month of September, 1841, Brother Amos Yielding and myself chartered a large new ship called the "Tyrean," Captain Jackson, master, for New Orleans. On which we sent two hundred and seven passengers of our society bound for Nauvoo. Our chartered ship, the "Tyrean," sailed with two hundred and seven passengers on the morning of the 21st of September. On going out of the dock the previous day, many hundreds crowded around to witness a ship load of the sons and daughters of Zion depart from their native shore for the promised land. They moved slowly out into the river, singing: "Lovely native land, farewell! Glad I leave thee--Glad I leave thee-- Far in distant lands to dwell." Next morning they weighed anchor about ten o'clock, and hoisted sail before a fair wind; moving away under the flag of liberty--the American Stars and Stripes. The emigrants were all on deck, and in good spirits; and as our little boat came off with three hearty cheers, they were singing the favorite hymn: "How firm a foundation, ye Saints of the Lord, Is laid for your faith in His excellent word!" The last lines which we heard, as their voices were lost in the distance, were as follows: "When through the deep waters I call thee to go, The rivers of sorrow shall not thee o'er flow." Hats and handkerchiefs were still waving in view as a last token of farewell. Soon all was a dim speck upon the ocean; a few moments more and they vanished from view in the wide expanse and lost in the distance. May God speed them onward in their course, and land them safely in their destined port. The _Star_ for October, 1841, contains several other communications of interest; giving cheering accounts of the spread of the work in various places, but we will not record them here. The November number opens with an editorial on "The Philosophy of the Resurrection," from which we extract the following: The mysterious works of God in the formation, progress, changes, and final destiny of creation, are all wonderful and miraculous in one sense. The formation of the natural body in embryo, or even of a plant or flower, is as much a miracle as the creation or reorganization of a world or the resurrection of the body. Each effect has its cause, and each cause its effect; and the light, spirit or truth which proceeds from Deity is the law of life and motion; the great governing principle of the whole machinery of the universe, whether natural or spiritual, temporal or eternal. It is the cause of causes; the main spring of nature's time piece. By it we live; in it we move and have a being. Let man be placed upon a lofty eminence surrounded with the original elements of uncreated worlds; let him contemplate the confused and chaotic mass of unorganized existence; let him hear the voice of truth and power as its first sentence rolls in majesty of wisdom from the lips of Deity; let him behold the first movement of chaos as it begins to come to order. Let him contemplate its various workings till the heavens and earth, and man and beast, and plant and flower startle into conscious being in all the beauty of joyous existence; let him observe every minute particular of its progress through time in all its various changes; let him contemplate the changing seasons as they roll in hours and days, and months, and years; let his thoughts reach to the starry heavens and view them in all their motions and revolutions; the sun in its daily course; the planets in their annual revolutions; the blazing comet as it moves afar in the wilds of ether, and returns from its journey of a hundred or a thousand years; let him return to earth and view the vegetable kingdom as it blooms and ripens and falls again to decay in the revolving seasons; the time-worn oak of a thousand years, as it braves the tempest, or the modest flower whose life is but a day; let him view the animal creation in all its variety, as it appears and passes in turn from the stage of action; let him contemplate man from his infant formation through all the changes of his various life till he returns to dust; let him view the laborious revolutions of the groaning earth and its various inhabitants through all their temporal career, till wearied Nature sinks to rest, and, worn by slowly rolling years, the earth itself shall die; and lastly, let him contemplate all Nature regenerated, renewed, and starting into being, while death itself shall conquered be and immortality alone endure. The vision ended. Man! what hast thou seen? Nothing out of the ordinary course; all I beheld was nature moving in perfect accordance with the law of its existence; not one single deviation or shadow of turning from the immutable laws of truth. But hast thou seen no miracle? Yes, it was all miraculous; it was all achieved by the law of light, which was the immediate power of God; but it was all upon the most natural, easy, simple and plain principles of nature in its varied order, and which to call the most miraculous I know not, whether it was the creation of a world, the blossoming of a flower, the hatching of a butterfly, or the resurrection of the body, and the making of new heavens and a new earth. All these were so many displays of the power of God. All these were miraculous. All these were natural. All these were spiritual. All these were adapted to the simplest capacity, aided by the Spirit of God. All these were too sublime for an archangel to comprehend by his own capacity, without the spirit of revelation. On Sunday, October 17, 1841, the Manchester Conference convened at the "Carpenter's Hall." Twelve branches were represented, consisting of one thousand, five hundred and eighty-one members, with appropriate officers. Many were called to the ministry, and ordained to their respective offices. Instructions were given in relation to the duties of the officers, members, etc., and they were particularly exhorted to abstain from intoxicating drinks, together with tobacco, snuff and all other evil habits. After the ordinations, the Saints present partook of the Lord's Supper, and sung and rejoiced together. Several interesting and useful addresses were delivered at evening, and the meeting concluded with a spirit of joy and satisfaction. The number of officers present at this conference was about one hundred, and members not far from one thousand. Some hundreds had emigrated from this conference, and still it numbered near one thousand, five hundred members, all of whom had been gathered in about two years, and that from an obscure beginning in a small basement in Oldham Road, being the first place where the fullness of the gospel was preached within the bounds of what now comprises the Manchester Conference. On the 8th of November we sent out the ship "Chaos," with about one hundred and seventy passengers of the Saints. Cheerfulness and satisfaction seemed to pervade every heart as they bid farewell to their native shores, and set sail for the land of promise. Several interesting communications were received during the month of November, from various parts of the country, the purport of which was that the sick were healed, the lame walked, the old men dreamed dreams, the young men saw visions, and the Lord's servants and handmaidens spake in tongues and prophesied, while the Lord was showing wonders in heaven above, and signs in the earth beneath--blood, fire and vapor of smoke. In the meantime, the wicked rage, and the people imagine a vain thing; the priests take counsel together against the Lord and against His hinted ones. The most artful falsehoods ever inspired by Satan continues to flood the country, both from the press and pulpit, and reiterated those who profess to be followers of Jesus. We went on a short mission to the Isle of Man of late, and after preaching to vast multitudes the plain truth of the scriptures, they would mock and make light of the Bible, and everything quoted from it. The priests too were busy in church and chapel, in lying against and perverting the written Word, and thus inspiring the people with violence, hatred and every cruel work; yet we found the Saints rejoicing in the truth, and the honest in heart disposed to inquire into it. We have just returned from a visit to Middlewich and Norwich. In the former place we had a very candid hearing in the magistrate's room, which was filled. In the latter place many hundreds of people assembled at our meeting house, among which were a large number of "Association Methodists" and other professors, with one Thompson at their head, who came possessed of the devil to make disturbance. These made all manner of noises, such as whooping, shouting, laughing, whistling, mocking, etc. They openly hissed and mocked the written word of Jesus and His apostles, and made such a noise as to finally break up the meeting; after which they began to rush among the people, and to bellow like bulls, and to run over, and knock down, and trample under foot all who came in their way. We narrowly escaped, but finally got out of their midst. Mr. Thompson then addressed them, justifying and applauding their conduct. The lights were at length extinguished, and the room cleared, but not until some persons were wounded, and some forms broken. CHAPTER XL. ------------------------ Notice for a General Conference:--Extract of a Letter from Elder Orson Hyde in Jerusalem:--Extracts from my Farewell Address.*. [Footnote] *See _Millenial Star_, October, 1842. The following appointment for a general conference for the British Isles appeared in the March number of the _Star_: "The several conferences of the Church of Jesus Christ of Latter-day Saints, in the United Kingdom of Great Britain, are hereby informed that a general conference will be held in Manchester, to commence on Sunday, the 15th day of May next, and to continue for several days, or until all the business is completed. "Each conference is requested to appoint one or more delegates to present them in the general conference, and to assist in such business as may be necessary for the general welfare and prosperity of the cause of truth. It is very desirable that a full representation should be made of all the conferences, branches, and members of this realm. "P. P. PRATT, _President_. "THOMAS WARD, _Clerk_." In the _Star_ for March, 1842, the following editorial introduces an extract of a letter from Elder Hyde in Jerusalem: "We have lately received two lengthy and highly interesting letters from Elder Orson Hyde, dated at Trieste, January 1 and 18, containing a sketch of his voyages and travels in the East; his visit to Jerusalem; a description of ancient Zion; the pool of Siloam, and many other places in Holy Writ; with several illustrations of the manners and customs of the East as applicable to scripture texts; and several conversations held between himself and some of the Jewish missionaries, etc., in Jerusalem; together with a masterly description of a terrible tempest and thunder storm at sea, with a variety of miscellaneous reflections and remarks, all written in an easy, elegant and masterly style; partaking of the eloquent and sublime, and breathing a tone of that deep feeling, tenderness and affection so characteristic of his mission and the spirit of his holy and sacred office. "Elder Hyde has, by the grace of God, been the first proclaimer of the fullness of the gospel both on the Continent and in far off Asia, among the nations of the East. In Germany, Turkey, Egypt and Jerusalem he has reared, as it were, the ensign of the Latter-day glory, and sounded the trump of truth; calling upon the people of those regions to awake from their thousand years slumber and to make ready for their returning Lord. "In his travels he has suffered much, and has been exposed to toils and dangers; to hunger, pestilence and war. He has been in perils by land and sea, in perils among robbers, in perils among heathens, Turks, Arabs and Egyptians; but out of all these things the Lord has delivered him, and has restored him in safety to the shores of Europe, where he is tarrying for a little season for the purpose of publishing the truth in the German language--having already published it in French and English in the various countries of the East. And we humbly trust that his labors will be a lasting blessing to Jew and Gentile." Being about to return to America, I published in the October number of the _Star_, 1842, my Farewell Address, from which I here give a few extracts: FAREWELL ADDRESS TO OUR READERS AND PATRONS _Brethren and Friends_:--As I am about to take leave of the STAR, and give it to the management of others, I feel it necessary to make a few remarks suited to the occasion. This publication was undertaken two years and six months since. Since that time I have labored diligently, as far as a pressure of other duties would admit, to render it a useful and interesting periodical. I have published the principles of the Latter-day Saints, together with a choice selection of the most interesting items of news in relation to the progress of these principles among men. I have also endeavored at all times to defend the cause of truth, and to ward off the arrows of envy and slander which have been hurled at the children of light by the strong arm of thousands who speak evil of things they understand not. I feel great satisfaction in a review of my editorial course; I feel my conscience clear, and a secret whispering within, that I have done my duty faithfully before God. I also feel to rejoice in the success which has attended the efforts of the servants of God in this country in the publication of truth. At the commencement of the STAR, the Saints in Europe numbered less than two thousand, they now number near ten thousand, besides thousands who have emigrated to a distant land. This, surely, is a great triumph of the truth, when we take into consideration the prejudice and opposition which we have had to encounter. Surely the STAR has stood forth as a beacon on a hill, as a lonely lamp amid surrounding darkness, to light the weary pilgrim on his toilsome journey, and to kindle up the dawn of a day of glory when the effulgent beams of the sun of righteousness shall shine forth as the morning, and dispel the misty vapors which, like a gloomy cloud, have for ages hovered over the pathway of mortals. Dear Brethren and Sisters--Though I now take leave of the editorial department, and withdraw from the shores of Europe, yet I have the satisfaction of leaving the STAR to shine among you in its full glory, being conducted by one who has a willing heart and a ready pen, and one who, I hope, will be so aided by his patrons and by Divine favor as to be able to conduct it with effect, till its feeble rays shall be lost amid the effulgence of the rising morn. I now return my sincere thanks to all our agents and patrons, and to all who have in any way contributed to our assistance in this great and good work; and I pray that the blessings of God may rest upon them and upon the thousands who may hereafter peruse this work. I must now take leave of you for a season, as duty calls me home. I have labored among you in the ministry between two and three years, and for the last eighteen months (since the departure of the rest of the Twelve) I have had the more particular presidency of the Church in Europe, and as one of old said, "in some measure the care of all the churches." In this highly responsible trust I have endeavored so to serve you in all things, both temporal and spiritual, and to go in and out among you in the fear of God, exercising judgment, mercy, and charity according to the ability which God has given me. I have endeavored to teach the ignorant, to reclaim the transgressor, and to warn the wicked; to comfort the feeble-minded, to bind up the broken hearted, and to administer to the poor. I recommend and appoint Elder Thomas Ward as my successor in the office of the General Presidency of the Church in Europe, in connection with Elders Lorenzo Snow and Hiram Clark. To these persons I commit the care and government of the Church in this country for the present, trusting that they will conduct and counsel in all things according to the mind of the Spirit, and according to the counsel which shall be given them from Nauvoo, from time to time, by the quorum of the Twelve, or the first Presidency. On taking leave of you for a season I take this opportunity to assure you before God, to whom we are all accountable, _that the fullness of the gospel is true, that the Book of Mormon is true, and that the everlasting covenant is true, and will stand when heaven and earth shall pass away_. I now take a pleasing farewell of the Saints, with a firm conviction that I have labored diligently and done my duty thus far, and I have nothing to regret but my own weaknesses and imperfections, which I trust you will all be willing to forgive, and that God will forgive also. Please remember me in your prayers, and may the Lord Almighty bless you all, and preserve us faithful to the end, that we may meet again with joy. Amen. CHAPTER XLI. ------------------------ Vessels Chartered:--Emigration:--Sail for New Orleans on the "Emerald:"--Passage:--Land in New Orleans:--Charter of a Steamer:--Historical Letter:--Journey and Arrival at Nauvoo:--Mission with Joseph Smith:--Visit to Chester. Between the middle of September and my own embarkation in October, I chartered three vessels for New Orleans, and filled them with the emigrating Saints, viz: The "Sidney," with one hundred and eighty souls; the "Medford," two hundred and fourteen souls; and the "Henry," with one hundred and fifty-seven. I next chartered the "Emerald," on which I placed about two hundred and fifty passengers, including myself and family. Having finished my present mission in England and taken an affectionate leave of the Saints and friends there, I embarked on the "Emerald," and sailed on the 29th of October. We had a tedious passage of ten weeks, and some difficulties, murmurings and rebellions; but the Saints on board were called together, and chastened and reproved sharply, which brought them to repentance. We then humbled ourselves and called on the Lord, and he sent a fair wind, and brought us into port in time to save us from starvation. We landed in New Orleans early in January, 1843. Here I chartered a steamer called the "Goddess of Liberty," and took passage with the company for St. Louis. Running up the river for about a week, I landed with my family in Chester, Illinois--eighty miles below St. Louis. The company continued on to St. Louis. My reason for landing here was, I would not venture into Missouri after the abuses I had experienced there in former times. Here I wrote the following historical letter, which appeared in the _Star_ of April 1, 1843. CHESTER, STATE OF ILLINOIS, January 21, 1843. DEAR BROTHER WARD--I take this opportunity of communicating a few items of news which may be of use to your readers. I arrived here two weeks since with my family. We are all well, except my eldest daughter, Olivia, who has the whooping cough. We are living here a few weeks, waiting for the river to open for Nauvoo. We are comfortably situated, a few yards from the landing, in a stone house in a small village, eighty miles below St. Louis, and three hundred from Nauvoo. Provisions are cheaper than ever; Indian corn is 20 cents per bushel; wheat, 40 cents; flour 3 1/2 dollars per barrel; oats, 15 cents per bushel; pork and beef, from 2 to 3 cents per lb.; butter, 10 cents; sugar, 5 cents; chickens, 8 cents each. Cows, from 8 to 10 and 12 dollars per head; good horses, from 25 to 50 dollars; land, from 1 1/4 to 4 dollars per acre. We were ten weeks on the "Emerald," and one in coming up the river. The weather was very fine until the day before we landed, when it became extremely cold and snowy; but after a week of severe weather, it became suddenly warm and pleasant, and it remains so yet--all ice and snow have disappeared, and the weather is like May. I have not heard from Nauvoo, except by the public prints. From these I learn that Brother Joseph Smith gave himself up to the authorities of Illinois, agreeably to the governor's writ of last fall to attempt to deliver him to the State of Missouri. He was brought by _habeas corpus_ before the Judge of the Supreme Court of the United States, and after a trial at Springfield, the seat of government for Illinois, he was honorably discharged--the Judge deciding that he must not be delivered to the Missouri authorities, according to the demand of the governors of the two States. Thus, one more malicious lawsuit has terminated in which the rulers have been disappointed and bloodthirsty men have lost their prey the prophet of the Lord having found protection under the wings of the eagle. Brother William Smith, Joseph's brother, is a member of the legislature of Illinois, which is now in session. They have introduced two bills for the purpose of taking away all our Nauvoo charters, but they have both been lost without becoming a law, and the charters still stand good. The first was a bill for the repealing of all city charters in the State (for the avowed object of getting rid of Nauvoo), this bill was lost by a majority of one. Next a bill was introduced to repeal the Nauvoo charter alone. This was too barefaced to be countenanced, and was lost by an overwhelming majority; but not until some warm debating on Mormonism had occupied the house for some time. The fact is, it grieves the enemies of the Saints very much to see them enjoying political privileges in common with others, and every exertion is made to hinder the progress of a people and of principles which they consider as already becoming too formidable to be easily trampled under foot. I have now been here two weeks, and have minded my own affairs as a private man, in no way seeking to be public, or even to be known. I have spent my time in providing for my family, getting wood for fire, bringing water, etc., together with reading papers, educating my children, etc., and have not mentioned "Mormonism," or any other "ism," or principle, till it was first mentioned to me. Mrs. Pratt and I attended a Presbyterian meeting last Sabbath, and listened in silence to a dry sermon. But after all my endeavors to be quiet, it is noised abroad, through all parts of the town and surrounding country for twenty-five miles, that a "Mormon" is here. All parties are on tiptoe to hear him preach; the citizens have sent the postmaster to me with a request to hear me, and have opened their chapel for tomorrow where we heard the Presbyterian last Sabbath. I have consented, and commence my public ministry tomorrow. In the meantime I have lent and sold several books, "Voice of Warning," "Book of Mormon," etc., and these are having the desired effect. The people here were greatly prejudiced against something called "Mormonism;" they knew not what, having never read or heard any of the Saints; indeed they had not the most distant idea of our holding to Christianity in any shape. Yesterday a brother called here, from twenty-five miles in the country; he had heard of my coming and came to see me. He is a rich farmer, being two hundred acres of land well improved. He informed me of a small branch of the Church in his neighborhood, and made an appointment for me to go to George Town (sixteen miles distant), on Monday next, and another to his own house, nine miles further, for Tuesday evening, so you see I am getting into business fast. This man brought me two Nauvoo _Wasps_, the latest of which was printed January 7th. From these I learned that all was peace, industry and prosperity; a fine hard winter had set in so early that none of our ships' companies which had sailed this season had been able to get up the river to Nauvoo; they are scattered from New Orleans to St. Louis, and are waiting to swarm Nauvoo in the spring. From the weather, I judge that the river is about opening that far; it is now open above St. Louis. No one landed here with me but Sister Mary Aspen, and my family. Sister A. is with us now, she is well and much pleased with the country; most of our passengers went to St. Louis. _January 26th_--Last Sunday, preached twice to an attentive audience. Monday, walked sixteen miles; preached in George Town; good attention. Tuesday, rode ten miles; preached twice among the Saints. Wednesday, baptized two young men; held confirmation meeting, then rode twenty-five miles to this place. The river is now open, and is twelve feet higher than it was last week, the weather is like May. I start for Nauvoo on horseback tomorrow, my family will follow in two weeks by water. I shall write again soon. Yours truly, in Christ, P.P. PRATT. _January 27th_, 1843, I started for Nauvoo on horseback, and after a ride of some eight days I arrived there in safety--a distance of some two hundred and eighty miles. I was astonished to see so large a city all created during my absence, and I felt to rejoice. I visited my brothers Orson and William and their families, by whom I was hospitably entertained. I also visited President Smith and family, who received me with the usual welcome and "_God bless you, Bro. Parley_." While on this visit to Nauvoo I was invited to Shockoquon, a small town up the river, a few miles above Nauvoo, in company with President Smith, Elder O. Hyde and others. We started February 15th; stayed over night at a Mr. Russel's. On the next day we dined at McQueen's Mills; visited Shockoquon and returned to the said mills at evening. Here President Smith spoke for about two hours. The crowded congregation seemed deeply interested--most of them being strangers to "_Mormonism_." After a few days I returned to my family in Chester County on horseback. The weather being extremely cold the Mississippi did not open till very late in the spring. I at length sent my family per steamer to St. Louis, and stopped at a hotel myself on the opposite side of the river, in Illinois Town. In this situation we still had to remain for several days awaiting the opening of the river above. A small steamer arrived, commanded by Captain Dan Jones, and was finally chartered for Nauvoo, and filled with Saints, including my family. I passed by land to Alton, and there went on board. Captain Jones was a good and kind hearted Welshman, and was much interested in the fullness of the gospel. He soon joined the Church, and was finally ordained and appointed a mission to Wales, where he preached the fullness of the gospel and gathered thousands into the Church. _April 12th_ we landed in Nauvoo, and were kindly welcomed by President Smith and scores of others, who came down to the wharf to meet us. My time, from my arrival until the last of the year, was spent in the ministry, and in building, travelling, etc. CHAPTER XLII. ------------------------ Miscellaneous Writings:--Mission to the East:-- Impressions of the Spirit:--Martyrdom of Joseph and Hyrum Smith:--Spirit of Exultation:--Return to Nauvoo:--Sidney Rigdon Disfellowshipped. _January 1, 1844._ In the opening of this year I completed a number of miscellaneous works, some of which were published in pamphlet form. Among these were _"An Appeal to the State of New York,"--"Immortality of the Body,"--"Fountain of Knowledge,"--"Intelligence and Affection," and "The Angel of the Prairies."_ This last work was a curious and extraordinary composition, in the similitude of a dream. It was designed as a reproof of the corruptions and degeneracy of our government, in suffering mobs to murder, plunder, rob and drive their fellow citizens with impunity, etc. It also suggested some reforms. It was read in the presence of President Joseph Smith and a general council, and was highly applauded; but never appeared in print. In the spring I went to Boston as a missionary, and on business. I proclaimed the gospel, as usual, while on this journey, on steamers on the lakes and rivers; in the cities of the Atlantic, and in whatever village or neighborhood I had opportunity. Visiting North Bridge, a short distance from Boston, and having a day's leisure, I wrote a dialogue entitled "_Joe Smith and the Devil _," which was afterwards published in the _New York Herald _, and in various papers in America and Europe. It was finally published and republished in pamphlet form, and had a wide circulation; few persons knowing or mistrusting who was the author. President B. Young, and most of the members of the Quorum of the Twelve, were then on a mission through the Eastern States, as well myself. While on this mission, on the 27th of June, 1844, a mob murdered the Prophet Joseph Smith, and his brother Hyrum, in a jail at Carthage, Illinois, while Governor Ford had pledged the faith of the State for their protection. A day or two previous to this circumstance I had been constrained by the Spirit to start prematurely for home, without knowing why or wherefore; and on the same afternoon I was passing on a canal boat near Utica, New York, on my way to Nauvoo. My brother, William Pratt, being then on a mission in the same state (New York), happened, providentially, to take passage on the same boat. As we conversed together on the deck, a strange and solemn awe came over me, as if the powers of hell were let loose. I was so overwhelmed with sorrow I could hardly speak; and after pacing the deck for some time in silence, I turned to my brother William and exclaimed--"Brother William, this is a dark hour; the powers of darkness seem to triumph, and the spirit of murder is abroad in the land; and it controls the hearts of the American people, and a vast majority of them sanction the killing of the innocent. My brother, let us keep silence and not open our mouths. If you have any pamphlets or books on the fullness of the gospel lock them up; show them not, neither open your mouth to the people; let us observe an entire and solemn silence, for this is a dark day, and the hour of triumph for the powers of darkness. O, how sensible I am of the spirit of murder which seems to pervade the whole land." This was June 27, 1844, in the afternoon, and as near as I can judge, it was the same hour that the Carthage mob were shedding the blood of Joseph and Hyrum Smith, and John Taylor, near one thousand miles distant. My brother bid me farewell somewhere in western New York, he being on his way to a conference in that quarter, and passing on to Buffalo I took steamer for Chicago, Illinois. The steamer touched at a landing in Wisconsin, some fifty or sixty miles from Chicago, and here some new passengers came on board and brought the news of the martyrdom of Joseph and Hyrum Smith. Great excitement prevailed on board, there being a general spirit of exultation and triumph at this glorious news, as it was called, much the same as generally shown on the first receipt of the news of a great national victory in time of war. Many passengers now gathered about me and tauntingly inquired what the Mormons would do now, seeing their prophet and leader killed. To these taunts and questions I replied, that they would continue their mission and spread the work he had restored, in all the world. Observing that nearly all the prophets and apostles who were before had been killed, and also the Saviour of the world, and yet their death did not alter the truth nor hinder its final triumph. At this reply many of them seemed astonished, and some inquired who would succeed him, and remarked to me: "Perhaps you will be the man who will now seek to be leader of the Mormons in his stead--who are you, sir?" I replied: "I am a MAN, sir; and a MAN never triumphs and exults in the ruin of his country and the murder of the innocent." This was said in the energy of my soul, and by constraint of the Spirit, and a powerful and peculiar accent was thrown upon the word MAN each time it occurred in the sentence. This served as a sufficient rebuke, and all were silent. Landing in Chicago I found great excitement, and the press had issued extras announcing the triumph of the murderous mob in killing the Smiths. I now hastened on to Peoria, and, staying over night, started next day on foot across the country to Nauvoo--distance 105 miles. During the two or three days I spent in travelling between Chicago and Peoria I felt so weighed down with sorrow and the powers of darkness that it was painful for me to converse or speak to anyone or even to try to eat or sleep. I really felt that if it had been my own family who had died, and our beloved Prophet been spared alive, I could have borne it, and the blow would have fallen on me with far less weight. I had loved Joseph with a warmth of affection indescribable for about fourteen years. I had associated with him in private and in public, in travels and at home, in joy and sorrow, in honor and dishonor, in adversity of every kind. With him I had lain in dungeons and in chains; and with him I had triumphed over all our foes in Missouri, and found deliverance for ourselves and people in Nauvoo, where we had reared a great city. But now he was gone to the invisible world, and we and the Church of the Saints were left to mourn in sorrow and without the presence of our beloved founder and Prophet. As I walked along over the plains of Illinois, lonely and solitary, I reflected as follows: I am now drawing near to the beloved city; in a day or two I shall be there. How shall I meet the sorrowing widows and orphans? How shall I meet the aged and widowed mother of these two martyrs? How shall I meet an entire community bowed down with grief and sorrow unutterable? What shall I say? or how console and advise twenty-five thousand people who will throng about me in tears, and in the absence of my President and the older members of the now presiding council, will ask counsel at my hands? Shall I tell them to fly to the wilderness and deserts? Or, shall I tell them to stay at home and take care of themselves, and continue to build the Temple? With these reflections and injuries I walked onward, weighed down as it were unto death. When I could endure it no longer, I cried out aloud, saying: O Lord! in the name of Jesus Christ I pray Thee, show me what these things mean, and what I shall say to Thy people? On a sudden the Spirit of God came upon me, and filled my heart with joy and gladness indescribable; and while the spirit of revelation glowed in my bosom with as visible a warmth and gladness as if it were fire. The Spirit said unto me: "Lift up your head and rejoice; for behold! it is well with my servants Joseph and Hyrum. My servant Joseph still holds the keys of my kingdom in this dispensation, and he shall stand in due time on the earth, in the flesh, and fulfil that to which he is appointed. Go and say unto my people in Nauvoo, that they shall continue to pursue their daily duties and take care of themselves, and make no movement in Church government to reorganize or alter anything until the return of the remainder of the Quorum of the Twelve. But exhort them that they continue to build the House of the Lord which I have commanded them to build in Nauvoo." This information caused my bosom to burn with joy and gladness, and I was comforted above measure; all my sorrow seemed in a moment to be lifted as a burden from my back. The change was so sudden I hardly dared to believe my senses; I, therefore, prayed the Lord to repeat to me the same things the second time; if, indeed, I might be sure of their truth, and might really tell the Saints to stay in Nauvoo, and continue to build the Temple. As I prayed thus, the same spirit burned in my bosom, and the Spirit of the Lord repeated to me the same message again. I then went on my way rejoicing, and soon arrived in Nauvoo, and delivered this message both to the people and friends individually, and in the great congregation. In confirmation that the message was right, I found them already renewing their labors on the Temple, under the direction of John Taylor and Willard Richards, who were members of our quorum, and were in jail with the prophets when they were murdered Taylor being wounded with four bullets, and Richards escaping uninjured. We then, being the only members of the quorum now present in Nauvoo, united in daily councils at Bro. Taylor's, who was confined by his wounds, and counseled for the good of the Church. We were enabled to baffle all the designs of aspiring men, such as Rigdon and others who strove to reorganize and lead the Church, or divide them, and to keep the Church in a measure of union, peace and quiet till the return of President Young and the other members of the Quorum. Elder Rigdon arrived from Pittsburgh soon after my arrival, and with the aid of Elder Marks, local President of the Nauvoo Stake, and others, attempted to worm himself in as President of the whole Church. A public meeting was actually called and appointed for that purpose, the call being made and the day appointed by President Marks on the public stand. President W. Richards was present when this appointment was announced. On being informed of this untimely and underhanded attempt, I called upon Elder Rigdon to meet with us--that is, the three of the Twelve then in the city, at the house of Brother Taylor, who was still confined with his wounds, and there we expostulated with him, and showed our reasons for being opposed to such a course. I finally told him that no such meeting should be held, nor any such business attempted in the absence of the general authorities of the Church. And that, if any such meeting was attempted, I should be there and oppose it, and show my reasons, and then dismiss the congregation and take my hat and walk away. He finally assured us that no business of the kind should be attempted, and that the meeting should only be the usual prayer meeting. We likewise forbade President Marks from attempting any general business till the return of the general authorities. About this time, President Marks joined with the widow of the martyred Joseph and some others, in a council in the upper room of Brother Joseph's house, to try to nominate and appoint a trustee in trust for the whole Church. I entered this council and heard Mrs. Emma Smith plead in relation to this matter, the great importance and absolute necessity of immediate action on this subject, as delay would endanger much property of a public and private character, and perhaps cause a loss of scores of thousands. I arose and protested against any action of the kind, telling them plainly that the appointment of a trustee in trust was the business of the whole Church, through its general authorities, and not the business of the local authorities of any one stake of the Church, and that, therefore, it could not be done till the remainder of the quorum returned. To this it was replied that by this delay much property would be lost. I again repeated that dollars and cents were no consideration with me, when principle was at stake, and if thousands or even millions were lost, let them go. We could not and would not suffer the authorities and principles of the Church to be trampled under foot, for the sake of pecuniary interest. The council finally broke up without accomplishing anything. At length the day for Mr. Rigdon's great meeting arrived, when the remainder of the quorum, or a majority, with President Young at their head, arrived in time to be present. Mr. Rigdon was frustrated in his ambitious schemes, and with his adherents, including President Marks, soon left the place, being disfellowshipped by the Church. President Brigham Young was unanimously chosen and upheld in the Presidency of the whole Church; the keys of which he held by virtue of his apostleship, being the senior and President of the highest quorum of the Church then living in the flesh. _October 6th_.--The half yearly Conference was held at Nauvoo, which I attended. CHAPTER XLIII. ------------------------ Eastern Mission:--Return:--Mobocracy:--Labor in the Temple:--Expulsion from Nauvoo:--Cross the Mississippi:-- Garden Grove:--Mount Pisga:--Council Bluffs:--Mormon Battalion:-- Winter Quarters:--Mission to England with Elders Orson Hyde and John Taylor:--Conference at Manchester:--Tour through the Kingdom. _December 2d_. Having been appointed by the President and others of the Twelve to go East, and take charge of churches in the Atlantic States, I this day bade farewell to home, family and the City of Saints and started on this journey. I rode to Quincy; stayed over night at Brother Haywood's, and next morning took boat and soon arrived in St. Louis. I was accompanied by Elders E. T. Benson and P. Brown, who were sent to assist me in this eastern mission. Nothing worthy of note transpired on the passage. We arrived in New York towards the close of the year. I appointed brother Benson to take charge of Boston and vicinity, and Brother Brown to the charge of Philadelphia and vicinity. _January 1st, 1845_.--I sent forth a proclamation in a New York paper, called the _Prophet_, edited and published by Samuel Brannan, and professedly devoted to the interests of the Church of the Saints.* [Footnote] *See _Star_, No. 10, vol. 5, page 149. As we gradually became acquainted with circumstances pertaining to the Church in these parts, we found that Elders William Smith, G. J. Adams, S. Brannan and others, had been corrupting the Saints by introducing among them all manner of false doctrine and immoral practices, by which many of them had stumbled and been seduced from virtue and truth. While many others, seeing their inquiry, had turned away from the Church and joined various dissenting parties. We, therefore, in accordance with the instructions of the Holy Spirit in President Young before he left home, directed William Smith and G. J. Adams to return to Nauvoo, where, in process of time, they were cut off from the Church. We also warned Brother Brannan and others to repent speedily of all such evil practices or we would withdraw fellowship from them. They promised faithfully to repent and lead a new life, and therefore we bore with them. We also taught the Church to beware of all impure and wicked doctrines and practices, and not to receive any elder or minister who sought to seduce them by any false teachings. With these exertions and the continual labors of Elders Benson, Brown, Grant and many others, with myself, we succeeded in setting in order the churches and reestablishing pure gospel principles. There were, however, many who would not believe us, nor hearken to our advice, but continued in their abominations and dissensions. Elder Brannan was at length disfellowshipped at Nauvoo, as appeared in the official organ of the Church there. On seeing this notice I called his attention to it, and urged him to repair immediately to the authorities there; acknowledge and frankly repent of his faults, and seek restoration to his standing. He did this, and returned in full fellowship. But, as it finally proved, this was only to disgrace himself and the cause still more in a wider and more responsible career in California, where he, under our instruction, soon after repaired with a colony of Saints in the ship "Brooklyn." He was a corrupt and wicked man, and had the Church and myself been less long suffering and merciful, it would have saved the Church much loss, and, perhaps, saved some souls which were corrupted in California, and led astray and plundered by him. I have always regretted having taken any measures to have him restored to fellowship after he was published in Nauvoo as cut off from the Church. However, if I erred, it was on the side of mercy. I devoted the winter in the presidency of the eastern churches, to writing for the _Prophet_ and in visiting the churches in Boston, Lowell, Philadelphia, Long Island and various other places, and preaching the gospel among them. The following pieces from my pen are found in the above periodical, under their appropriate dates and titles: "Materiality;" "New Proverbs." I continued writing for this periodical in New York, which had, however, changed its name, and was now published as the _New York Messenger_. From my numerous editorials and communications in that paper, I select the following as worthy of record: "Heaven." _July 20th, 1845_, I published an address to those under my charge. Soon after the publication of the foregoing, I took leave of the Saints and friends in the Eastern States, and returned to Nauvoo by way of the Erie Canal and the lakes, journeying from Chicago to Nauvoo by land, by private conveyance, accompanied by a few of the Saints from the East. We arrived in Nauvoo sometime in August. I found my family mostly in health, and was rejoiced to meet them. From the time of my arrival home until the end of the year, I was engaged in the cares of my family, in finishing my house, and in my official duties. In autumn the mobs recommenced their murders, robbings, house and grain burnings, and driving families away from their lands and homes in the borders of our county, and elsewhere. The sheriff of the County called out several _posses_ and dispersed them, killing some and arresting others. This bold and energetic execution of the sworn duties of Sheriff Backinstafs did not seem to be quite congenial to the spirit of the government and citizens of the State of Illinois--they being to a great extent in favor of mob violence, murder, plunder and house burning. Therefore, Sheriff Backinstafs was arrested to answer to the charge of murder, and another sheriff was imposed on the county, unlawfully, entirely independent of the ballot box. Backinstafs, however, was afterwards discharged by the Court, who justified his killing some of the mob, pronouncing it an official act in perfect conformity with his duties as an officer. The Governor sent troops to our county, on pretence of aiding the law, but, in reality, to aid the mob to escape justice and carry out their expressed resolutions of driving every member of the Saints, and their families, from the State. General Hardin and Major Warren, who had the command of this expedition, joined their advice with Judge S. A. Douglass and others, some of them citizens of Quincy, and meeting with President Young and our other leaders in council, advised and urged us strongly to yield to the mob, and abandon our houses, forms, cities, villages and Temple to this wholesale banditti, who were engaged against us, and sell them for what we could get, and remove out of the country. But very little of the real estate was ever sold. To these extravagant counsels we finally yielded assent, and agreed to move West in the spring, and to advise others of our society so to do, as fast as we could sell. We continued, however, our work on the Temple, a portion of which was finished and dedicated. "It was the first specimen of a new order of architecture, introduced by President Joseph Smith, and was the most beautiful building in the Western States, erected at a cost of a million dollars. The mob subsequently set fire to it, the light of which was visible for thirty miles." As winter approached, President Young, myself, the quorum, and many others were daily engaged in the Temple, administering in the holy ordinances of Endowment, to many hundreds of people. Thus closed the year 1845. _January 1st, A.D. 1846_, I continued to minister in the Temple night and day, with my President and the rest of the Twelve, until early in February. Soon after these things the ministrations in the Temple ceased; and President Young, with the rest of the quorum and many others, bade farewell to their homes in the beloved city of Nauvoo, and crossed the Mississippi River, with their families and such teams and wagons as they could get. They formed an encampment on Sugar Creek, in the State of Iowa. _February 14th_, I crossed the river with my family and teams, and encamped not far from the Sugar Creek encampment, taking possession of a vacant log house, on account of the extreme cold. This encampment was about seven miles from Nauvoo. In leaving home at this inclement season, I left a good house, lot and out buildings, worth about seven thousand dollars, and several lots and houses of less value, besides a farm in the country worth near two thousand. But I was much in debt. I, therefore, left Mr. Bickford as my agent, authorized to sell the property, settle up my business, and take care of such of my family or friends as might be left it his care, including my aged mother, and the father, mother and sister of my wife. I was intending, when things were settled, to place the surplus, if any, at the disposal of the Church or its agents, in aid of the removal of such as were not able to remove without assistance. While we lay encamped, some one hundred and twenty miles west of Nauvoo, President Young coming up with the main body of the camps, formed an encampment a few miles in the rear, and sent for me and the members of the Twelve, who were with me, and George Miller, to meet with the council at his camp. His letter censured us on account of some of our moves, and as heavy rains had swollen the small streams which intervened between the two encampments (so that they could only be passed by swimming), and myself being sick on account of exposure in the storms, we did not immediately attend the council, as requested. However, we found means to cross after a little delay, and were proceeding to his camp when an express met us with another letter front the President, censuring us still more severely. We hastened on and met in council. The President then reproved and chastened us severely for several things, among which was our drawing off from the council and main body of the camp and going ahead. He said there was manifestly a spirit of dissension and of insubordination manifested in our movements. I could not realize this at the time, and protested that in my own heart, so far as I was concerned, I had no such motive; that I had been actuated by the purest motives, merely seeking to sustain the teams and people, and to make what progress we could with that end in view. However, the sequel soon proved that it was the true Spirit which reproved and chastened us. For Bishop Miller, who was a leading and active member of our camp, has since left us and gone his own way, having refused to be led by the counsels of the Presidency, and removed to Texas. And here I would observe that, although my own motives were pure, so far as I could know my own heart, yet I thank God for his timely chastisement; I profited by it, and it caused me to be more watchful and careful ever after. All things being harmonized and put in order, the camps moved on. Arriving at a place on a branch of Grand River we encamped for a while, having travelled much in the midst of great and continued rains, mud and mire. Here we enclosed and planted public farm of many hundred acres and commenced settlement, for the good of some who were to tarry and of those who should follow us from Nauvoo. We called the place "_Garden Grove_." It is in Iowa, perhaps one hundred and fifty miles from Nauvoo. After assisting to fence this farm and build some log houses, I was dispatched ahead by the Presidency with a small company to try to find another location. Crossing this branch of Grand River, I now steered through the vast and fertile prairies and groves without a track or anything but a compass to guide me--the country being entirely wild and without inhabitants. Our course was west, a little north. We crossed small streams daily, which, on account of deep beds and miry banks, as well as on account of their being swollen by the rains, we had to bridge. After journeying thus for several days, and while lying encamped on a small stream which we had bridged, I took my horse and rode ahead some three miles in search of one of the main forks of Grand River, which we had expected to find for some time. Riding about three or four miles through beautiful prairies, I came suddenly to some round and sloping hills, grassy and crowned with beautiful groves of timber; while alternate open groves and forests seemed blended in all the beauty and harmony of an English park. While beneath and beyond, on the west, rolled a main branch of Grand River, with its rich bottoms of alternate forest and prairie. As I approached this lovely scenery several deer and wolves, being startled at the sight of me, abandoned the place and bounded away till lost from my sight amid the groves. Being pleased and excited at the varied beauty before me, I cried out, "this is _Mount Pisga_." I returned to my camp, with the report of having found the long sought river, and we soon moved on and encamped under the shade of these beautiful groves. It was now late in May, and we halted here to await the arrival of the President and council. In a few days they arrived and formed a general encampment here, and finally formed a settlement, and surveyed and enclosed another farm of several thousand acres. This became a town and resting place for the Saints for years, and is now known on the map of Iowa as a village and post-office named "_Pisga_." June 1. We crossed the river, and, travelling one mile, encamped; next day we travelled nine miles, and the third day twenty miles. Passing on from day to day, we at length came to a large river which could not be forded, called the Nishnihotany. Here was the home of the Pottowatamie Indians who were very friendly and civil to us. We tarried here some days and built a large bridge, over which the camps were enabled to cross. In July we arrived at the Missouri River, near Council Bluffs. There we encamped for several weeks; opened a trade with upper Missouri, exchanging wagons, horses, harness and various articles of furniture, cash, etc., for provisions, oxen, cows, etc. In the meantime we built a ferry boat, fixed landings, made dugways, etc., and commenced ferrying over the Missouri. The ferry ran night and day for a long time, and still could not complete the crossing of the camps till late in the season. While we tarried here I returned on the road as far as Pisga--being sent on a mission to the camps and settlements in the rear--distance, in going and returning, two hundred miles. In this journey I came near drowning, in attempting to swim a branch of the Nishnihotany on horseback. My horse refused to swim, reared on his hind feet to try to touch bottom, and caused me to slide off behind him in the middle of a very strong current with all my clothes on, including hat, coat and boots, and a large parcel under my arm. The parcel contained letters and important documents. I, therefore, clung to it and to my hat also, and stemming the current with the other hand, swam to shore, a distance of several rods. Passing on a mile or two, I came to a camp of the Saints and dried my letters and clothing. As I returned from this mission I met President Young and others, who were going down to Pisga and to intermediate camps to try to raise five hundred men, who had just been called for by the United States as recruits for the Mexican war. These troops were soon raised by the united exertions of President Young and Council, and were mustered into service by Lieutenant-Colonel Allen, and called the Mormon Battalion. This is that famous battalion which marched through more than two thousand miles of a trackless waste on foot, and helped to take and maintain California--some of the members of which first discovered the gold mines of that country, and thus turned the world the other side up. The lateness of the season, the poverty of the people, and, above all, the taking away of five hundred of our best men, finally compelled us to abandon any further progress westward till the return of another spring. The camps, therefore, began to prepare for winter. The place for winter quarters was finally selected on the west bank of the Missouri River, in what is since known as the territory of Nebraska. This was a beautiful town site. The land sloping up from the immediate banks of the river sufficiently high to be secure from high water, and then stretching away in an unbroken plain to the hills, which swelled up at less than half a mile distant in beautiful rounded grassy points, or in rising benches, one above another. Vast quantities of hay was cut and secured, and some seven hundred log cabins and one hundred and fifty dugouts (cabins half under ground) were built in the course of the autumn and winter. Other large settlements were also formed on the other side of the river, and back into the country. President Young also caused the erection of a good flouring mill on a small stream which here entered the river. This city, which was known by the name of Winter Quarters, is Florence, and is becoming a thriving place in Nebraska. While the camps lay in these parts, and soon after I had, with my teams and family, crossed the Missouri, Presidents Orson Hyde, John Taylor and myself were appointed a mission to England. The reason for this mission under the present distressing circumstances was this: Elder R. Hedlock, who was then presiding in England, was in transgression, and was engaged in a wild scheme of financing, by which he obtained vast sums of money from the Church in a kind of joint stock organization, which professedly had for its object the emigration of the Saints to America, while in reality the money was squandered by himself and others in any and every way but to do good. Our mission was for the purpose of breaking up this scheme of fraud, and displacing him and regulating all the affairs of the Church in the British Isles. July 31.--I bid a solemn farewell to my family and friends, then dwelling in tents and wagons on the west side of the Missouri River, and started for England. I met Elders Hyde and Taylor as agreed upon, and we took passage down the river in an open scow, or flat boat, in company with a family of Presbyterian missionaries who had been residing on the Loupe fork of the Platte River, among the Pawnee Indians, and who were now bound for St. Joseph, Missouri. We floated or pulled the oars for some days, tying up and sleeping on shore at night. Arriving at St. Joseph, the missionaries landed and sold the boat to us. We then continued down the river to Leavenworth, where we found the Mormon Battalion, who were just receiving money for clothing, etc., preparatory to their long march thence to California. We visited with them a day to two, and they contributed several hundred dollars to aid us on our mission to England. They also made up a purse of between five and six thousand dollars for their families and friends at the Bluffs, and furnishing me a horse, it was finally agreed by my two brethren that I should return to the Bluffs with this money. Accordingly, I took leave of Elders Hyde and Taylor and the brethren of the battalion, and started on horseback for the camp of the Saints. I rode with all speed, and in less than three days reached home--distance one hundred and seventy miles. Unexpected as this visit was, a member of my family had been warned in a dream, and had predicted my arrival and the day, and my family were actually looking for me all that day. I delivered the money to President Young and Council, with the list of subscribers, and of the persons for whom it was sent, and again prepared for my departure. Obtaining a light buggy, I harnessed my horse before it, and started for Chicago, Illinois, by land--distance five hundred and fifty miles. I performed this journey in safety in eleven days, averaging fifty miles per day. Arriving in Chicago towards evening, I immediately sold my horse and buggy, and then took steamer the same evening across Lake Michigan, thence by railroad to Boston; thence to New York, where I arrived a day or two sooner than the day agreed upon. I was hindered a little, being at a loss for funds to pay my passage; but one Elder Badlam kindly assisted me, and I soon embarked in the cabin of a splendid ship, and set sail for Liverpool. On this same ship was Franklin D. and Samuel Richards, and M. Martin, on a mission to the same country. We had a long passage, and arrived in Liverpool October 14, in good health and spirits. We found Elders Hyde and Taylor there all well, and were kindly received and entertained by the Saints. A General Conference was convened in Manchester October 17; an account of which will be found in the _Star_, No. 7, Vol 8. In this Conference it was agreed that President Hyde should edit the _Star_, and attend to all business in the publishing office at Liverpool, while President Taylor and myself should visit the different conferences in the British Isles. We, therefore, published our appointments beforehand in the _Star_, and so commenced our winter's mission. I will not detain the reader with a detail of our journeyings, visits and meetings in pursuance of this arrangement; but, suffice it to say, we travelled from conference to conference by railway, coaches, steamers, etc., visiting nearly all the principal towns in England and Scotland. We were everywhere received and treated with the utmost hospitality, and with demonstrations of joy and gladness not soon to be forgotten. The Saints and others convened from far and near at the sessions of our several conferences, and vast crowds of strangers, as well as Saints, listened to us. Public feasts, tea parties, public dinners and all kinds of demonstrations of joy and welcome greeted us as we visited from place to place. So that our sojourn was more like a triumphal procession than like a dreary pilgrimage. We preached the gospel, set in order the churches, directed the labors of the elders, comforted the Saints, and reproved and corrected the abuses introduced by President Hedlock and others in relation to the joint stock companies, etc. Hedlock fled at our approach, leaving many debts unpaid and finally lived incog. in London with a vile woman--he being severed from the Church. It was during my travels in England on this mission that I wrote the following letter in blank verse to my family, whom I had left at Council Bluffs, on the Missouri River. It was published in England at the time, on a beautiful sheet with a handsome border, and designed to be put in a frame as a household ornament; and is frequently seen to this day (1856) as a memorial in the parlors of the Saints on both sides of the Atlantic. May it be handed down to posterity as a monument of suffering and self-denial of women and children for the gospel's sake. CHAPTER XLIV. ------------------------ AN APOSTLE OF THE CHURCH OF JESUS CHRIST, OF LATTER-DAY SAINTS, _Was in the Island of Great Britain for the gospel's sake; and being in the Spirit on the 24th of November, 1846, addressed the following words of comfort to his dearly beloved wife and family, dwelling in tents, in the camp of Israel, at Council Bluffs, Missouri Territory, North America; where they and twenty thousand others were banished by the civilized Christians of the United States for the word of God and the testimony of Jesus:_ MY DEAREST WIFE, Thy kindly soul and all Thine acts of love to him, thy chosen head, Are treasured deep in memory's archives. And when, amid the busy throng of towns, I pass unheeded, or wander lonely In some country lane, or graveled highway, Lined with hawthorn hedge--or turn aside From the busy walks of men in meadows green, Or wander 'mid the solitary grove At twilight hour, where silence reins, and the Fading tints of autumn tell of time's flight, And the low murmur of the whispering breeze Steals o'er the senses like a funeral dirge,-- Or flying swift o'er country hedge and ditch In flaming chariot; while hills and vales-- And towns, and villas, farms, plains, and woods Are swiftly whirled behind--or musing in The midnight hour in lonely solitude Upon my bed--'Tis then I think of thee. Sweet thoughts steal gently o'er the memory; And my spirit wanders o'er the wide sea And far away o'er Alleghany's heights, And down the broad Ohio, from its source To where it mingles its limpid waters With the dark waves of Missouri's current; And onward still, with lightning speed it flies, Till towns and cries all are left behind; And the last trace of Gentile dwelling fades From view, and disappears in the far east. At length the long sought vision bursts to view And stays my spirit in its onward flight. Towering bluffs; deep indented vales; wide spread Prairies; boundless plains and beauteous groves Expand to view; all clad in green, and deck'd In summer's richest livery of flowers; Or with the grey tints of fading autumn Crown'd--emblem of Nature's dissolution. There one eternal silence seems to reign, And slumb'ring Nature rests in solitude. There peace prevails; the Sabbath rules the year; And, in its own primeval innocence, Uncursed by man's polluted touch, the earth Seems resting in sacred, sublime repose. No Gentile tyrant sways his sceptre there; No pris'ners groan in solitary cells. There freedom dwells; no superstitious creed Enslaves the mind of man; no Christian mobs To drive him from his home or shed his blood. O sacred solitude, divinely blest-- Zion's retreat; where dwell the great and good. There, with delight my spirit lingers still, And would prolong the heavenly vision. I love thee, for thyself, O land of Zion! The beauty of thy landscape, thy flowers, Thy boundless immensity of green fields, Mingling with the with expanse of Heaven's Blue arch; thy star-bespangled firmament Have charms for me. The mellow moonlight Gently stealing o'er thy sacred forests;-- The fading tints of twilight painted on Your evening sky;--the soft and plaintive voice Of the autumnal cricket, as he sings The funeral knell of expiring insects, Or sounds a requiem to the closing year-- All these steal o'er my senses with delight, And wake the memory to scenes afar: They whisper to the lonely exile, And tell of youth, and friends, and native clime. Yet not for these charms alone I love thee; Nor yet for peace, or freedom sweet, or rest, Or sacred Sabbath of sublime repose. All these, though dear to me, are worthless toys,-- Mere baubles,--compared to that precious gem Which yet remains to beautify my verse, And swell the music of my joyous theme. There dwell my family,--my bosom friends,-- The precious lambs of my Redeemer,--my Best of Heaven's gifts to man,--my germs of Life and immortality,--my hope of Heaven,-- My principality on earth began,-- My kingdom in embryo, big with thrones Of endless power and wide dominion. Ye kindred spirits from worlds celestial! Offsprings of Deity;--Sons and daughters Of eternity;--Ye nobles of Heaven Whose dwellings were of old among the Gods In the everlasting mansions, and who stood In the councils of the High and lofty One, ere chaos sprang to order, or the Foundations of the everlasting hills Were laid: Why came ye to this world of woe? Why this disguise?--This painful sojourn in A land of death?-- Why wander far from Heaven's eternal fold And from the bosom of your Father there? Had _He_ no love? No fond affection for His own, that you are banished thus, and left As exiles wandering in some dreary waste? And if thus fallen, and forsaken quite, Like evil spirits thrust from Heaven, to Return no more;--why that latent spark of Heaven's pure love still glowing in your breast? Why does your bosom swell with hope and joy, And fire celestial kindle in your eye? O heavenly gift! The key of knowledge Restored to man, the mystery unfolds Of God's elect--their final destiny. You are here because your Father loved you; Because in Heaven ye kept your first estate, And firm remained when angels did rebel, And Lucifer drew a third of Heaven's host From God; and with them sunk in dark despair. You are here for further proof and trial;-- For a second estate; which if ye keep As ye did the first, will purify your souls, And fit you for a Heaven celestial. You came to the earth to be born of flesh, To fashion and perfect your earthly house,-- To live, to love, to suffer and to die,-- To rise and reign in immortality. To form your kindred ties with kindred souls,-- To blend your sympathies by mutual acts Of kindly charity:-- To love and serve Each other in ten thousand nameless ways; And thus give exercise to mutual love, And qualify yourselves for union endless In that world of bliss. O ye beings of noble birth! ye lambs Of celestial origin, to Zion bound! I know ye now; and knowing, can but love. O my Father in heaven? Thine they were, And Thou gavest them to me:--Precious gifts! Endear'd by long acquaintance in the heavens, By the soul's best affections on the earth, By mutual love and sympathy of soul, By all the kindred ties which twine around The heart in sacred, inexpressible Delight--Made nigh by a Savior's blood:-- Seal'd by the Holy Ghost, and secur'd By the spirit and power of Elijah-- By which the hearts of the fathers are turn'd To the children: Enliven'd by the hope Of endless union in that world of life Where all is pure:-- Thrones, principalities, Powers, majesty, might and dominion, As a mutual reward! Who can but love? O precious kindred! my loveliest, best! Are motives wanting still to prompt my love, And kindle my soul's affection to its Highest, purest flame? sweet memory dwells On all the past--Your sufferings with me; Your sacrifices for the Gospel's sake. For _me_ and truth you gladly left your home, Your native clime, your father, mother, and friends, And kindred dear, and wandered far away O'er mountain, seas, and continents. The wide Expanse of ocean--its waves and tempests Could not quench your love, or cool your courage:-- Towering mountains rose before you; rivers Intervened to check you on your journey-- Wide lakes, gloomy forests, and desert plains Forbid your further progress, but in vain. Truth was the prize you sought; and love impell'd You onward. These overcome, a host Of fiends assailed you next, with lying tongues To flatter, frown, to pity or deceive; To coax, or drive you from your chosen course. When slander, rage, and lies, and pity fail'd, Then came the deadly strife!--The fires consum'd; The sword devour'd;--Widows and orphans mourn'd; Hell's artillery bellow'd; Martyrs bled; The world exulted;--Devils hugely grinn'd;-- Heaven wept; saints prayed; Justice stood aghast;-- Mercy, retiring, dropped a tear of blood;-- Angels startling, half drew their glittering swords; And the Gods, in solemn council decreed A just VENGEANCE! Amid these awful scenes ye firmly stood For truth, and him you loved; And leaving house And home again behind, in poverty Ye fled; and pitch'd your humble tent amid The storms of winter: And wandering o'er the Wide, unsheltered plain, ye braved the tempest Many a weary month without a murmur-- Without a _murmur_! Nay more--Ye smiling Stood, amid the awful storms, and hail'd the Tempest welcome. The solitary wilds Reverb'rated with freedom's joyful songs, While there you fondly pressed your infant to Your bosom,--smil'd on your lord,--receiv'd his Smile in turn, and realized your freedom. Supremely blest with heaven's approving smile, With peace and friendship, liberty and love; And with the daily presence of your lord,-- Whose best affection sweeten'd every care; Ye still were happy in your low estate, Nor sighed for more. One only sacrifice remained for us To make, to further test our depth of love For God and truth;--'twas all that Heaven could ask. With you, my lambs, be left _alone_, to spend Another winter in this dreary wild, While him _you love_ shall wander far away Beyond the sea, for truth and Zion's sake? Your pulse beat quick; your bosom heav'd a sigh; Your heart swell'd with emotion; a big tear Gush'd forth, and stole in silence down your check; While your spirit said: "_If I must, I will!_" The Recording Angel smil'd; Heaven approv'd, And said: "_It is enough_," record the same, And with it Our decree: They are Elect! Eternal life is theirs: They shall be ONE, WHILE ENDLESS AGES ROLL! PARLEY P. PRATT. CHAPTER XLV. ------------------------ Return with Elder John Taylor to America:--Arrival at Winter Quarters:--Camp Starts for the Rocky Mountains:--Meet the Pioneers:--Arrival in Great Salt Lake Valley:--Visit to Utah and Great Salt Lakes. Early in January, 1847, having completed our mission in the British Isles, Brother John Taylor and myself went to Liverpool, preparatory to our return, with a few of the Saints, who were accompanying us as emigrants. Here we soon made arrangements for passage to New Orleans, chartering the second cabin of a large new ship, called "America." We bid adieu to our warm hearted and affectionate friends in England, and embarked on this ship. Our company consisted of fourteen persons in all, composed of returning elders and a few families or individuals who were emigrating with us. We were very comfortable in our own little cabin, where we had our own provisions, and set our own table, hiring the ship's cook to do our cooking. We sailed January 19th, but we soon met a gale of wind, which was directly contrary to us. This gale continued for nine days, without any cessation or abatement, during which time we were beating in a land-locked channel between Ireland and England, without gaining fifty miles on our course, being in imminent danger of being cast away on a lee shore. During all this time our Captain lay sick in his berth with a fever on the brain, and much of the time in a state of mental derangement. We frequently watched with him, and in his rational moments he would converse a little. He said his family lived in America, and he much wished to get to them, but was very positive he should never see them more, having been for many days oppressed with a sure and certain presentiment that he should never reach America alive. We, in reply, allowed that presentiments of that kind were possible, and sometimes true, and to be depended on, but not always. And Brother Taylor and myself assured him, as men of God, that his present presentiment was false, and that both him and his vessel would reach America in safety. This we assured him over and over again, from day to day. After nine days of severe struggle with the wind and waves, the mate and supercargo becoming discouraged, and the men worn out, they counselled with us and concluded to put back into the port of Liverpool, which was accordingly done after some difficulty and delay. Here the Captain, who was still dangerously ill, went on shore, and under proper medical aid, recovered, and afterwards landed in America per steamer, where he reached his family in safety. Our mate was sworn in captain, and we again put to sea, after visiting our friends on shore, and recruiting our stock of provisions. On taking this second farewell of our friends in the British Isles I sent forth through the columns of the _Star_ the following farewell address: TO THE SAINTS IN GREAT BRITAIN _Beloved Brethren_:--Having been so crowded with business and care on my late departure from your shores for my home in the distant wilds of western America, I had no time to say _farewell _, or to leave my blessing with you in a formal manner as a whole, although expressed frequently in our farewell meetings. I have, therefore, providentially returned to your midst, after nine days of seafaring life, in order to take a fair start, and to say farewell through the medium of the _Star_. I feel the most perfect satisfaction with the manner of our reception and entertainment among you as men of God. I also feel that we have, as far as time would permit, accomplished the work for which we came, and that the utmost success and prosperity has attended our labors. The Church universally has manifested a spirit of confidence and obedience to the instructions we had to impart, and the measures we were sent to purpose for their prosperity and deliverance, both temporally and spiritually. We have also been received and entertained in the most kind and hospitable manner in every place we have been permitted to visit. We have been lodged, fed, comforted and cheered as if we had been angels of glad tidings, and we feel the utmost satisfaction in expressing our most grateful thanks for all the kindness and assistance rendered unto us while in your midst; and, in the name of Jesus Christ, and by authority of the Holy Priesthood and Apostleship vested in us, we bless the congregations of the Saints throughout this land, with all the officers and members thereof, with the blessings of time and eternity in all their fullness. We also bless the Queen, ministers, magistrates, and people of this realm, while they continue to administer equal justice for the protection of every subject, without respect of persons; and we pray that Heaven's choicest blessings may rest upon the Saints, and upon all that fear God and work righteousness in this land. Ye sons and daughters of Zion, be of good cheer; for God will deliver you in due time, and gather in one the children of God. Pray for us and for the camp of the Saints in the wilderness. Farewell. P. P. PRATT. LIVERPOOL, _January 29, 1847_. Elder Hyde did not sail with us, but stayed a few days longer to complete the business in the office. Soon after we set sail Elder Joseph Cain, returning missionary, was married on board to Miss Elizabeth Whittaker. It was a fine affair, and we had a good dinner on the occasion. The wind was now fair continually, and we were only thirty-five days in coming to anchor off the port of New Orleans--having sailed some seven or eight thousand miles. Here we were delayed a day or two by a dense fog, but as the weather cleared, a tug steamer soon got hold of us, and took us into port. Here, as soon as we could get clear of the custom house, we took a steamer, and, in about six days, arrived in St. Louis. Here I left Brother Taylor to pass up the Missouri River on a steamer, with the company and baggage, while I took a horse and rode through the northwestern portion of Missouri, and into Iowa, by land. I went _incog_. for fear of my old enemies in that State. I struck the wagon trail we had made the year before, near Garden Grove, and tarried there with the Saints one day. It was then quite a flourishing place the farms which I helped to open and enclose the previous year having yielded abundance of provisions, and other farms having been opened. Being a little refreshed I passed on to "Mount Pisga," where I found another flourishing settlement of the Saints, and stayed over night. Thence I passed on to the Missouri River, finding Saints to entertain me every night. In making the journey from St. Louis to Missouri River, near Winter Quarters, I had probably travelled near four hundred and fifty miles on horseback. I crossed over the ferry at noon of a fine April day, and came suddenly upon my friends and family. This was April 8, 1847. I found my family all alive, and dwelling in a log cabin. They had, however, suffered much from cold, hunger and sickness. They had oftentimes lived for several days on a little corn meal, ground on a hand mill, with no other food. One of the family was then lying very sick with the scurvy--a disease which had been very prevalent in camp during the winter, and of which many had died. I found, on inquiry, that the winter had been very severe, the snow deep, and, consequently, that all my horses (four in number) were lost, and I afterwards ascertained that out of twelve cows I had but seven left, and out of some twelve or fourteen oxen only four or five were spared. President Young and Council, with a company of pioneers, were then encamped on the Elk Horn River, twenty miles west, ready to start for the mountains. Some of them, however, returned to Winter Quarters on business, and I had an interview with them. I then gave a relation of our European mission, and delivered to them an account of our hundred and sixty-nine sovereigns in gold, collected in England as tithing, which had crossed the sea in my charge, and was then in charge of Elder Taylor on the Missouri River, and might be expected soon. This small sum proved a very acceptable and timely relief in aiding the Presidency to relieve some of the distress, and to fit out as pioneers for the mountains. The President and Council seemed well pleased with our mission and management. They expressed an earnest wish for me to accompany them on the pioneer trip to the mountains; but my circumstances seemed to forbid, and they did not press the matter. After a few days' rest I began to prepare for journeying to the mountains with my family. My wagons were overhauled and put in order, tires reset, chains repaired, yokes and bows arranged in order, wagon bows made or mended, etc., etc. This occupied most of my time till June. Early in June I loaded my goods and family into my wagons, and, obtaining a few more cattle, started for the Rocky Mountains; or rather for the Elk Horn River, where we expected to form a rendezvous, and establish a ferry and wait the arrival of others, and the organization of companies for the purpose of mutual safety in travelling. Arriving at Elk Horn River with a small company, we made a ferry of a raft of dry cotton-wood timber, and rafted over our own company of about fifty wagons. We then organized for herding and grazing purposes, continued to aid others in crossing and organizing until five hundred and sixty-six wagons were finally crossed and organized ready for a march. In the final organization of this vast company Father Isaac Morley and Bishop Whitney assisted, or rather took the oversight--being a committee appointed for that purpose by the Presidency before they left. As Brother Taylor and myself were present, we were appointed and invited to take a general superintendency of this emigration. The organization consisted of companies of tens, fifties and hundreds, with a captain over each, and the whole presided over by a president and two counselors, a marshal, etc. President John Young was called to preside--having been nominated by the Presidency before their departure. John Van Cott was appointed marshal. This organized, this large company moved on up the Platte about the Fourth of July. There were some difficulties and jealousies during the first few days, on account of some misunderstanding and insubordination in the order of travel. This at length became so far developed that it was found necessary to call a general halt on the Platte River, and hold a council of the principal officers, in which things were amicably adjusted and the camp moved on. Arriving at the Loupe Fork of Platte River, we continued up it quite a distance above the trail the pioneers had made, as we could not ford the river in their track. We at length found a ford, and with some difficulty on account of quicksands, forded the river and made our way over to the Main Platte, re-entering the pioneer trail. As we passed up the Platte on this trail the companies in front had frequently to halt and build bridges, etc. On one occasion Peregrine Sessions, who was captain of our company of fifty, and myself found two horses which had probably strayed from some former travellers, and which, after several unsuccessful attempts by different parties, Brother Taylor succeeded in driving into camp, he and I captured them. We were at the time ahead of the company, following up a stream to try and find a ford. This was a very timely providence to me, as I had lost all my horses the previous winter, and was now pioneering for the company without any horse, and on foot. After journeying for several hundred miles up the Platte, we at length met two messengers from the pioneers under President Young, from Salt Lake Valley. These were P. Rockwell and E. T. Benson; who had been sent out to try to find us and report our progress and circumstances. Having visited all the camps, they returned to the valley, or rather to where they met the President and pioneers, on their way back to Winter Quarters on the Missouri. I accompanied them back nearly one day's ride on the way, and then bid them God speed, and returned to my own camp. Soon after this our fifty met the President and company of pioneers and camped with them one day. A council was called, in which I was highly censured and chastened by President Young and others. This arose in part from some defect in the organization under my superintendence at the Elk Horn, and in part from other misunderstandings on the road. I was charged with neglecting to observe the order of organization entered into under the superintendence of the President before he left the camps at Winter Quarters; and of variously interfering with previous arrangements. In short, I was severely reproved and chastened. I no doubt deserved this chastisement; and I humbled myself, acknowledged my faults and errors, and asked forgiveness. I was frankly forgiven, and, bidding each other farewell, each company passed on their way. This school of experience made me more humble and careful in future, and I think it was the means of making me a wiser and better man ever after. After bidding farewell to the President and pioneers, and to my own brother, Orson Pratt, who was one of them, we continued our journey; and after many toils, vexations and trials, such as breaking wagons, losing cattle, upsetting, etc., we arrived in the Valley of Great Salt Lake late in September, 1847. Here we found a fort commenced and partly built by the pioneers, consisting of an enclosure of a block of ten acres with a wall, or in part of buildings of adobes or logs. We also found a city laid out and a public square dedicated for a Temple of God. We found also much ground planted in late crops, which, however, did not mature, being planted late in July; although there were obtained for seed a few small potatoes, from the size of a pea upward to that of half an inch in diameter. These being sound and planted another year produced some very fine potatoes, and, finally, contributed mainly in seeding the territory with that almost indispensable article of food. After we had arrived on the ground of Great Salt Lake City we pitched our tents by the side of a spring of water; and, after resting a little, I devoted my time chiefly to building temporary houses, putting in crops, and obtaining fuel from the mountains. Having repented of our sins and renewed our covenants, President John Taylor and myself administered the ordinances of baptism, etc., to each other and to our families, according to the example set by the President and pioneers who had done the same on entering the valley. These solemnities took place with us and most of our families, November 28, 1847. Some time in December, having finished sowing wheat and rye, I started, in company with a Brother Higby and others, for Utah Lake with a boat and fish net. We travelled some thirty miles with our boat, etc., on an ox wagon, while some of us rode on horseback. The distance brought us to the foot of Utah Lake, a beautiful sheet of fresh water, some thirty-six miles long by fifteen broad. Here we launched our boat and tried our net, being probably the first boat and net ever used on this sheet of water in modern times. We sailed up and down the lake shore on its western side for many miles, but had only poor success in fishing. We, however, caught a few samples of mountain trout and other fish. After exploring the lake and valley for a day or two the company returned home, and a Brother Summers and myself struck westward from the foot of the lake on horseback, on an exploring tour. On this tour we discovered and partly explored Cedar Valley, and there crossed over the west mountain range and discovered a valley beyond; passing through which we crossed a range of hills northward, and entered Tooele Valley. Passing still northward, we camped one night on a bold mountain stream, and the next day we came to the southern extreme of Great Salt Lake, and passing round between it and the west mountain we journeyed in an eastern course, and, crossing the Jordan, arrived in Salt Lake City--having devoted nearly one week to fishing, hunting and exploring expedition. During all this time we had fine weather and warm days; but the night we arrived home was a cold one, with a severe snow storm. And thus closed the year 1847. CHAPTER XLVI. ------------------------ Spring of 1848:--Scarcity of Provisions:--"Harvest Feast:"--Arrival of President Young and Company:--Gold Fever:-- Explore Southern Utah. _January 1st, 1848_. The opening of the year found us and the community generally in good, comfortable, temporary log or adobe cabins, which were built in a way to enclose the square commenced by the pioneers, and a portion of two other blocks of the city plot. Here life was as sweet and the holidays as merry as in the Christian palaces and mansions of those who had driven us to the mountains. In February we again commenced to plough for spring crops, while I had the happiness to behold the tender blade of my wheat and rye clothing a few acres with a beautiful green, pleasingly contrasted with the gray, wild, wormwood and other traits of our dreary solitude; while similar pleasing sights stretched away in the distance, marking the bounds of agriculture as possessed by my neighbors. _March 25th_--My oldest son Parley celebrated his birthday with a family party--being then eleven years of age. After dinner, in presence of the assembled family, I related the circumstances of his being a promised child, with an account of his birth, his history, and the death of his mother. I reminded him that he was my first born--my heir, both to estate and priesthood. I exhorted him to prepare to walk in my footsteps, and to do good and serve God and his fellow men by a well ordered life, and by laying hold of knowledge and a good education. I rehearsed to him my own sufferings, and the sufferings of my family, and of the Church while in the States--telling him of the murder of our prophets and Saints, and how we had been driven to the mountains, robbed and plundered of a very large amount of property and possessions. The day was spent most pleasantly and profitably by all. I continued my farming operations, and also attended to my ministry in the Church. Devoting my Sabbaths and leisure hours to comforting and encouraging the Saints, and urging them to faith and persevering industry in trying to produce a first harvest in a desert one thousand miles from the nearest place which had matured a crop in modern times. We had to struggle against great difficulties in trying to mature a first crop. We had not only the difficulties and inexperience incidental to an unknown and untried climate, but also swarms of insects equal to the locusts of Egypt, and also a terrible drought, while we were entirely inexperienced in the art of irrigation; still we struggled on, trusting in God. During this spring and summer my family and myself, in common with many of the camp, suffered much for want of food. This was the more severe on me and my family because we had lost nearly all our cows, and the few which were spared to us were dry, and, therefore, we had no milk to help out our provisions. I had ploughed and subdued land to the amount of near forty acres, and had cultivated the same in grain and vegetables. In this labor every woman and child in my family, so far as they were of sufficient age and strength, had joined to help me, and had toiled incessantly in the field, suffering every hardship which human nature could well endure. Myself and some of them were compelled to go with bare feet for several months, reserving our Indian moccasins for extra occasions. We toiled hard and lived on a few greens and on thistle and other roots. We had sometimes a little flour and some cheese, and sometimes we were able to procure from our neighbors a little sour skimmed milk or buttermilk. In this way we lived and raised our first crop in these valleys. And how great was our joy in partaking of the first fruits of our industry. On the 10th of August we held a public feast under a bowery in the center of our fort. This was called a harvest feast; we partook freely of a rich variety of bread, beef, butter, cheese, cakes, pastry, green corn, melons, and almost every variety of vegetable. Large sheaves of wheat, rye, barley, oats and other productions were hoisted on poles for public exhibition, and there was prayer and thanksgiving, congratulations, songs, speeches, music, dancing, smiling faces and merry hearts. In short, it was a great day with the people of these valleys, and long to be remembered by those who had suffered and waited anxiously for the results of a first effort to redeem the interior deserts of America, and to make her hitherto unknown solitudes "blossom as the rose." During this autumn our little colony was reinforced by the arrival of President Young and family, accompanied with large trains of emigrants, amounting in all to several thousands. Under his wise counsels city lots were given out, and people began to build on them and vacate the forts. I obtained some lots south of the Temple square, and built a temporary adobe house, where I soon removed with most of my family. Here, in our new habitation, we spent the remainder of the year. _January 1st, 1849_--Our city now began to take form and shape, and to be dotted here and there with neat little cottages, or small temporary buildings, composed of adobes or logs. The roofs were generally of poles or timbers covered with earth. Saw mills were now in operation, and a few boards were obtained for floors, doors, etc. Our happy new year passed off merrily, and we were probably as happy a people as could be found on the earth. _February 12th_--I met in council with the First Presidency and members of the Twelve, in which certain vacancies in our quorum were filled. We were then instructed to assist in reorganizing the different quorums here, and in establishing righteousness. We accordingly met with the Presidency almost daily, and proceeded to organize and ordain the Presidency of the High Priests quorum, the Presidency of the Stake at Salt Lake City, with its High Council, and to divide the city and county into wards and ordain a bishop over each. In these and similar duties, and in meeting with my quorum and teaching and preaching in the several branches of the Church my time was chiefly spent until spring. _March 15th_--was appointed by a General Convention as one of a committee of ten to draft a constitution for the Provisional State of Deseret. _March 18th_--The committee reported, and the Convention unanimously adopted the constitution. I devoted the fore part of the summer to farming; but, my crop failing, I commenced in July to work a road up the rugged canyon of Big Canyon Creek. I had the previous year explored the canyon for that purpose, and also a beautiful park,* and passes from Salt Lake City to Weber River eastward, in a more southern and less rugged route than the pioneer entrance to the valley. Emigrants now came pouring in from the States on their way to California to seek gold. Money and gold dust was plenty, and merchandise of almost every description came pouring into our city in great plenty. [Footnote] *Since called Parley's Park. I soon so far completed my road as to be able to obtain a large amount of fuel and timber. In November I ceased operations in the canyon and broke up my mountain camp and returned to the city. I now received a commission from the Governor and Legislative Assembly of the State of Deseret to raise fifty men, with the necessary teams and outfit, and go at their head on an exploring tour to the southward. This company was soon raised, armed, equipped, and ready for a march into the dreary and almost unknown regions of Southern Utah. I will here give the list of names composing the company, and also a short summary of the report that I gave in to the Legislative Assembly on our return. PARLEY P. PRATT, _President_. W. W. PHELPS, D. FULMER, _Counselors_; ROBERT L. CAMPBELL, _Clerk_. _February 7th, 1850_: FIRST TEN: Isaac C. Haight, _Captain_. Parley P. Pratt, William Wadsworth, Rufus Allen, Chauncey West, Dan. Jones, Hial K. Gay, George B. Mabson, Samuel Gould, Wm. P. Vance. SECOND TEN: Joseph Matthews, _Captain_. John Brown, Nathan Tanner, Sterling G. Driggs, Homer Duncan, Wm. Matthews, Schuyler Jennings, John H. Bankhead, John D. Holiday, Robert M. Smith. THIRD TEN: Joseph Horn, _Captain_. Wm. Brown, George Nebiker, Benjamin F. Stewart, Alexander Wright, James Farrer, Henry Heath, Seth B. Tanner, Alexander Lemon, David Fulmer. FOURTH TEN: Ephraim Green, _Captain_. Wm. W. Phelps, Charles Hopkins, Sidney Willis, Andrew Blodgett, Wm. Henry, Peter Dustin, Thomas Ricks, Robert Campbell, Isaac H. Brown. FIFTH TEN: Josiah Arnold, _Captain_, Jonathan Packer, Christopher Williams, Stephen Taylor, Isaac B. Hatch, John C. Armstrong, Dimick B. Huntington. Our company had 12 wagons; 1 carriage; 24 yokes of cattle; 7 beeves; number of horses and mules, 38. Average in flour, 150 lbs. to each man; besides crackers, bread and meal. One brass field piece; firearms; ammunition in proportion. At Captain John Brown's, on Cotton Wood, 23d of November, 1849, at 2 P.M., a meeting of the company for exploring the south was convened. Called to order by P. P. Pratt, who gave instructions relative to the necessity of peace, order and good feelings being preserved during this expedition. Supported in this by W. W. Phelps and David Fulmer. Voted, That Parley P. Pratt be President of the company. That W. W. Phelps and David Fulmer be his Counselors; carried unanimously. Voted, That John Brown be Captain of Fifty; carried unanimously. Voted, That W. W. Phelps act as Topographical Engineer; carried unanimously. Voted, That Ephraim Green be Chief Gunner; carried unanimously. During our exploring expedition we encountered severe weather, deep snows, and many hardships and toils incident to such an undertaking. We explored the best portions of the country south from Great Salt Lake City to the mouth of Santa Clara, on the Rio Virgin, which is a principal branch of the Rio Colorado. Our distance in going and returning was (counting the direct traveled route as afterward opened), between seven or eight hundred miles. In much of this distance we made the first track; and even the portion which had before been penetrated by wagons was so completely snowed under that we seldom found the trail. It was during these toils, and perils, and amid the snows of these regions, that I composed the song, beginning, "O, come, come away, from northern blasts retiring," which became a favorite with the singers in camp, and seemed to beguile the tedious winter evenings around our camp fires. I here give a few extracts from my journal while on our return trip: _January 21st_--Having been on our homeward journey for some twenty days, and it snowing severely, we remained in camp. This day I was taken very sick of a bilious attack, and was confined to my bed. We held a council, and finding that our provisions would only sustain half of our company till spring, and traveling with the wagons was impossible, we decided upon leaving half the company to winter there with the wagons and cattle, and the other half, with some of the strongest mules and horses, should attempt to reach Provo--the southern frontier--distance upwards of one hundred miles. The company that remained were mostly young men without families. My counselor, David Fulmer, being placed in command. It was in a country of shrub cedars, which would afford some shelter for the animals, and richly clothed in bunch grass, and some portions of the hill sides where the snow had blown off being nearly bare, the cattle could live. _January 22d_--In the morning I was still sick, but about noon bid farewell to those who stayed, mounted a mule, and, with upwards of twenty men and animals, we commenced our wallowing in the snow. We made about nine miles, and camped in a cedar thicket. Being unable longer to sit on my mule, or stand on my feet, the snow was shoveled away, some blankets spread, and I lay down. I had not eaten one mouthful for a day or two, but vomited many times very severely. _Wednesday, 23d_--I was better, and we again started, the snow being from three to four feet deep on a level. The men went ahead on foot, the entire company, men and animals, making but one track. The person breaking the track would tire out in a few moments, and, giving place to another, would fall into the rear. This day we made nine or ten miles, and camped in a mountain pass, thirteen miles south of the Sevier River. _Thursday, 24th_--It was long after night when we wallowed into camp, waist deep in snow; and, shoveling away the snow, we made fires, spread our blankets, and sank down to rest, being entirely exhausted--our animals either tied to cedar bushes without food, or wallowing up the hills in search of bare spots of bunch grass. _Friday, 25th_--We were obliged to leave several of our animals which gave out. We passed through Round Valley, made about ten miles, camped on the heights, some four miles south of the Sevier. It was still snowing; our animals found some bunch grass on the hill sides. _Saturday, 26th_--In the morning we found ourselves so completely buried in snow that no one could distinguish the place where we lay. Some one rising, began shoveling the others out. This being found too tedious a business, I raised my voice like a trumpet, and commanded them to arise; when all at once there was a shaking among the snow piles, the graves were opened, and all came forth! We called this Resurrection Camp. Passing on, we forded the Sevier, and camped on the heights, six or seven miles north of the same, the snow this day being much less. _Sunday, 27th_--Our provisions being nearly exhausted, Chauncey West and myself volunteered to take some of the strongest animals and try to penetrate to Provo, which was still some fifty miles distant, in order to send back provisions to the remainder, who were to follow slowly. We started at daylight, breaking the way on foot, and leading the mules in our track, and sometimes riding them. Traveled all day, averaging about knee deep in snow. Camped at eleven at night on Summit Creek, extremely hungry and feet badly frozen. We built a small fire, it being the coldest night we had ever experienced, and after trying in vain to thaw out our frozen shoes, stockings and the bottoms of our drawers and pants, we rolled ourselves in our blankets, and lay trembling with cold a few hours. _Monday, 28th_--Arose long before day; bit a few mouthfuls off the last black frozen biscuit remaining. Saddled up our animals, and, after another laborious day, living on a piece of biscuit not so large as our fist, we entered Provo at dark; raised a posse of men and animals, with provisions, and sent back same night. These picked up one of our men, whose name was Taylor, who had wandered off ahead of the rest, and had reached within some eight miles of Provo. They found him sunk down in the snow, in a helpless condition, his horse standing by him, and both nearly frozen to death. He lived, but in a measure lost the use of his limbs. This relief company met those we had left behind somewhere in the southern end of Utah Valley, some twenty miles from Provo. They were entirely out of food and very faint and weary. They were plentifully supplied and safely conducted to the settlement. I rested a day or two in Provo and then started again for home. After riding thirty-six miles on a mule, I took supper with a friend in Cottonwood, and, leaving the mule, started at sundown and walked the other ten miles which brought me once more to my home. This was about the first of February, 1850. The company we had left with the wagons and oxen wintered themselves and cattle very well, and finally arrived home in safety in March following. After my return from my southern exploring expedition I re-entered the Legislature and continued my duties as a member of that body until its annual adjournment. Some time in this month I again commenced work on my road in Big Canyon Creek, and in getting out timber and wood from the same. I continued this operation during the remainder of the season--obtaining much building and fencing timber and a large quantity of poles. In July I had so far completed the road as to open it for the California emigration. The amount of toll taken this first season was about one thousand five hundred dollars. The following winter, being re-elected to the Legislative Assembly of the State of Deseret, I devoted much of the time in the duties thereof. I also continued in the duties of my Priesthood. And, lest any time should run to waste, I filled up the interstices not otherwise occupied, in the study of the Spanish language. During this winter I was called by the First Presidency and set apart to take charge of a General Mission to the Pacific. I composed a song, which was sung before the congregation in the Tabernacle, on the occasion of our departure on this mission, commencing "Holy, happy, pure and free," etc. I now close this chapter of my history by saying that my life up to this date has been an eventful one, somewhat hurried and laborious; and, if "variety is the spice of life," I think it may truly be called a spicy one--which circumstance will account for the imperfect sketch I have written of it. CHAPTER XLVII. ------------------------ Start on my Pacific Mission:--Sketch of the Journey:-- Attacked by Indians:--Crossing the Desert:--Arrival at Los Angelos. _March 16th, 1851._ I left Great Salt Lake City for the Pacific, on a mission to its islands and coasts, being commissioned and set apart for that work by the First Presidency of the Church of Jesus Christ of Latter-Jay Saints. Passing through various settlements, and visiting the brethren, I arrived at Fort Utah, and assisted the Presidency to organize a stake of Zion, with its High Council and other officers, and to ordain and set them apart. _Friday, 21st_--I took leave of my friends and pursued my journey on horseback, twenty-eight miles to Peteetneet, where I overtook my teams, and spent Saturday in organizing the company with which we journeyed. Their outfit consisted of about one hundred and fifty wagons. Most of the company were emigrating with C. C. Rich and A. Lyman to Southern California. My own party of missionaries consisted of the following elders, viz.: John Murdock, Rufus Allen, Wm. Perkins, S. Woodbury, F. H. Hammond, P. B. Wood, Mr. Hopkins and Morris Miner. Mr. Perkins, Mr. Woodbury, Mr. Hammond and Mr. Hopkins were accompanied by a wife each, as well as myself. _Monday, 24th_--We commenced our journey from Peteetneet organized in companies of tens, fifties and one hundred--fifty journeying together. Our fifty, commanded by Captain Seely, traveled six miles to Summit Creek. _Tuesday, 25th_--I took a walk in the morning about three miles and ascended a beautiful height, which afforded a fair view (with a telescope) of the head of Utah Lake and the valley of Salt Creek, which enters the lake through an extensive meadow at the head of the lake, forming at its junction a beautiful harbor and a convenient beach of sand. The depth of water not known, but its deep blue color intimated sufficient depth for small crafts. About two miles west of an encampment on Summit Creek I discovered a beautiful and inexhaustible stone quarry of blue lime, which, both for building and lime, will be very useful and convenient to the settlement which will soon grow up on that beautiful site. Returning to camp, we journeyed eleven miles to Willow Creek the country being rich in grass, and watered by Salt Creek, a stream of one and a half rods wide, and several large springs running north into Utah Lake. _Friday, 28th_--I ascended a ridge of mountains, and obtained a view of an extensive country to the west, composed of desert plains, hills, and confused fragments of broken mountain chains, without fertility or anything to redeem or enliven this landscape except the windings of the Sevier River and narrow, grassy bottoms. And even this scene soon loses itself amid the black and barren hills of the dreary waste. This day we passed through about ten miles of waste country, with some grassy spots and cedar groves, and encamped on the Sevier River. _Saturday, 29th_--We passed the ford, three feet deep and one hundred and fifty feet wide--a smooth and sluggish current--and encamped on its southern bank. The weather bad, with squalls of snow and cold winds. The hills afford some scattered bunch grass, which is very good. _Monday, 31st_--We traveled thirteen miles through a pass where the hills were very rich in grass and fuel, and full of fine stone quarries. This pass was five miles from the river. Thence through a valley rich in grass and soil, beautiful and extensive, and abundantly supplied with fuel on its borders, but destitute of living streams, although the melting snows of its bordering mountains supply some streams which run a short distance at certain seasons of the year, and then sink. _April 1st_--Camp divided for convenience of travel, and General Rich and myself, with twenty-three wagons, traveled thirteen and encamped at a beautiful spring brook, among grassy hills, interspersed with cedar, like an orchard. Our road to-day led through a pass in the mountains by a gradual assent for about three miles, and then down very gradually for ten miles among hills, plains and little vales, more rich in bunch grass and cedar fuel, and more varied and beautiful than any other country I ever beheld. Every high hill, every dell, every vale or nook seemed richly coated with a living green of rich grass, and set about with cedars from twelve to twenty-five feet high, like an old orchard. Its northern bounds, limited by a rocky and barren range of high mountains through which we had passed. Its eastern limit was a snowy and timbered range, which divides between the valley where we were and the Sevier River, which heads in the south, near the rim of the Great Basin, in a beautiful salmon trout lake, surrounded with lofty pines and cedars, and runs in a northerly direction, till it sweeps round to the west and southwest, and forms a lake which is in view from our camp, and appears like a silver mirror at some thirty or forty miles distance. I arose in the morning, and with my large telescope viewed from an eminence the vast country before me. On the east the high mountain chains at several miles distance appears snowy and timbered, and pierced with gorges accessible for roads to be made to the timber; and giving rise to several streams which meander though this vast valley on our south and west, and enter the lakes or sinks in their own rich alluvials. To our southwest and northwest the view is almost boundless; consistent of a vast valley interspersed with fertile meadows, desert spots, known by their darker hues; lakes, rivulets, distinguished by the yellow meadow grasses and red willow streaks; and hills here and there dotted with cedars, and the whole bounded, in the vast and dim distance, by dark mountains not very high. Beyond which, at the distance of perhaps a hundred miles, appear other and more lofty peaks white with snow, and looking up like distant white clouds on the horizon. Here are resources for farming, stock raising, fuel, etc., in sight of present encampment, probably more than sufficient to sustain the present population of Rhode Island; and yet, not a domestic animal, except those of the passing traveller, or a human being, save the occasional savage in his wanderings, occupies any portion of this wide domain. Crossing several streams in the same large valley, all bordered by lands, we at length left the valley and journeyed two miles over a hilly country, well supplied with cedar and shrub pines for fuel, and bunch grass for feed, but not well watered. Thence a few miles over a worthless country to the Beaver River. This is a large stream, swift and clear, running in several branches through a large and fertile bottom; the soil of which appears rich, but highly impregnated with saleratus, and the table lands, which surround it, barren or nearly destitute of pasturage. However, I think the place worthy of settlement, and, probably, containing eight or ten thousand acres of land which may be watered and cultivated. Leaving this place, we passed another long stretch of upland, destitute of all resources, except grass and fuel, which were abundant in places. We were at length met by G. A. Smith and others, from Little Salt Lake settlement; and accompanied by them, we all arrived on Red Creek, in the same valley. Here the camp found water and grass to refresh themselves after so wearisome a journey. _April 10th_.--Same evening I arrived in the fort, accompanied by the citizens, who came out to meet us. I found the inhabitants all well, and the settlement in a truly flourishing condition. Hundreds of acres of grain had been sown, gardens planted, etc., and the farming land nearly enclosed; together with a most substantial saw mill, and many houses of wood and of sun dried brick, built and in progress. Building materials consisting of timber of the finest quality, viz.: pine, fir and cedar, together with good building stone and brick, were scattered in profusion in every direction. Water ditches were flowing for mills and irrigation purposes in many directions. Mechanics' shops were in operation; such as joiners, carpenters millwrights, coopers, blacksmiths, shoemakers, etc. All this was the work of two or three months, in winter and early spring; not to mention a large enclosure of pickets in the center of the fort--a council house of hewn timber, and a bastion of the same material. The number of men composing the settlement and performing all this work, did not exceed one hundred and twenty all told including old men, boys and Indian servants, just being tamed and initiated into the first rudiments of industry. All the camps moved from Red Creek and encamped near the fort, where we tarried a few days. _April 12th_.--Celebrated my birthday by a feast jointly provided by us and G. A. Smith, at his house. Ten or twelve persons sat down to a sumptuous repast. _April 14th_.--We removed to Summit Creek--distance seven miles. Here we tarried one week, in course of which the rear camp, headed by Amasa Lyman, arrived in good condition. _Sunday, 20th_.--All met in a general assembly, to worship God and to edify one another; being joined by the people from the fort, we had a good time. The Spirit was poured out upon us. G. A. Smith and others spake with power in the Spirit and testimony of Jesus; rebuking iniquity, worldly mindedness, unbelief, profanity, and all manner of iniquity, and exhorting the people to obey the servants of the Lord in all righteousness. As the meeting was about to close P. B. Lewis, who lived in this settlement, was set apart by prayer, prophecy and the laying on of hands of the four Apostles present, as one of the Pacific missionaries. He had already moved into camp with his wife and teams, etc., to accompany us. We travelled eight miles to a stream called Coal Creek. Encamped and built a bridge across the deep and narrow channel, about four feet wide, and tarried here next day for the remainder of our company, some of whom had failed to obtain their animals the day before. This encampment was about ten miles below the crossing of the same stream on the old road. I had, however, looked out a new route, which would save some eight or ten miles. This stream forms a rich meadow bottom, of about fifteen miles long and two broad. Abundance of cedar fuel and rich pasturage is found on the table lands which border this bottom; and iron ore abounds a few miles to the southwest, not to mention a large cottonwood grove in the upper part of the meadow, and a canyon opening into the mountains, from which the stream issues. Taken all together, this place combines materials for a large settlement. _Wednesday, 23d_, we travelled twenty miles without water, over hills and plains, and among forests of cedar, and encamped after dark at a spring, having regained the old road a few miles before encamping. While the cattle were feeding I ascended an eminence, and, with my telescope, viewed the largest valley I had ever seen in the great basin. It might have been seventy miles from south to north, and thirty miles from east to west. Some signs of water and rich and fertile spots appeared in the dim distance; but, generally speaking, it was a cheerless monotony, without water, and clothed in the leaden hue of the desert. We travelled several miles over a fine table land, on east of said valley, which still stretched away some thirty miles to the west, and was finally bounded by a low range of mountains on its south and west, and these again were backed by a still higher range and white with snow. Their lofty peaks, at fifty or sixty miles distance, peeping up from behind the nearer hills like distant clouds on the far off horizon. After passing a few miles of very hilly road we came down upon a small stream, which heads in numerous spring meadows near the rim of the basin, on the divide between it and the Colorado. Here we camped to rest on Saturday and Sunday. This little mountain paradise was, by the present road, three hundred and eleven miles from the Great Salt Lake City, and was altogether the most beautiful place in all the route. Some thousand or fifteen hundred acres of bottom, or meadow lands, were spread out before us like a green carpet richly clothed with a variety of grasses, and possessing a soil both black, rich and quick--being a mixture of sand, gravel and clayey loam, and the decayed visitations of ages. It was everywhere moistened with springs, and would produce potatoes, vegetables and the smaller grains in abundance without watering. The surrounding hills were not abrupt, but rounded off, presenting a variety of beauteous landscapes, and everywhere richly clothed with the choicest kind of bunch grass, and bordered in their higher eminences with cedar and nut pine sufficient for fuel. Afar off, behind the hills in the east, could be seen from the eminence high, snowy mountains, black in places with tall timber, plainly distinguishable with the telescope, probably from ten to twenty miles distance. _May 13th_--We encamped at a large spring, usually called the Vegas--having travelled nearly two hundred miles since the foregoing was written. The country through which we have passed is a worthless desert, consisting of mountains of naked rock and barren plains, with the exception of here and there a small stream, with feed sufficient for our cattle. The longest distance without water is about fifty miles, which we passed on Saturday and Sunday last, and arrived here safe and without much suffering. We have as yet lost no cattle through hunger, thirst, or fatigue. Two cows were stolen from us by the Indians on the Rio Virgin. The place where we now are is about two hundred and fifty miles from the coast settlements on the Pacific. It is well watered, abundance of grass, and would admit of a small settlement--say one or two hundred families--has a good soil, good water and fuel, but no building timber. The same remarks would apply to the last stream, fifty-three miles from this, called the Muddy. The Indians already raise wheat and corn there. _Wednesday, 21st_--We encamped at a place called Resting Springs, where we arrived on the 19th after dark. This is a fine place for rest and recruiting animals being a meadow of rich grass and sufficiently extensive to sustain thousands of cattle. The water is sufficient for all travelling purposes, although the stream is small. Since leaving the Vegas we have travelled seventy-five miles through a most horrible desert, consisting of mountain ridges and plains of naked rock, or sand and gravel, and sometimes clay, destitute of soil or fertility, except a few small springs and patches of grass. The weather, contrary to our expectations, has been universally cool since we left the Muddy; thick vests, and sometimes coats, have been worn in the noon of a sunny day, and the sun has been sought rather than the shade. The nights have all been cool, and some of them as cold in the middle or latter part of May as the nights usually are in March and April in Great Salt Lake City. Twenty miles from the Vegas, our camp was assailed in the evening, ten o'clock by a shower of arrows from the savage mountain robbers; some of which passed near men's heads and all fell promiscuously among men, women, children and cattle, but did no injury. Our men mustered and returned the fire without effect. Afterwards, in the same place, a savage, single handed, made his way among the cattle, in open day, while they were under the care of armed herdsmen and shot an ox and a mule; one was wounded in the hip, and the other in the leg; but they are both doing well. _Friday, 23d_.--Provided with water and hay we travelled on fourteen miles. Road heavy, up hill and sandy; day hot. Arrived at Salt Spring gold mines towards evening; water brackish; but answered for stock and use. After resting for a few hours we started on in the evening and travelled all night, with the exception of short intervals of rest. The hot day and heavy road had so harassed the cattle that we made but little progress. Next morning we continued to travel, finding no grass nor water. The road was up hill for ten or twelve miles, and rough; the day rather cool. Long before night our hay and water were consumed, and the camp in a suffering condition. Some cattle had given out entirely; and fifteen or twenty miles still intervened between us and water, and without grass sufficient to feed a goat. Six or eight miles of the way was still up hill. This was the most trying time of all. At dark, about fourteen miles from water, _our ten_ was behind, and my two wagons were the rear of all; and some of my oxen had already failed. We still rolled slowly, resting every few minutes. We soon found the different portions of the camp ahead, halted, and lost in slumber--every man and beast, by common consent, sunk in profound slumber, and probably dreaming of water and feed ahead. We, viz., _our ten_, with some exceptions, slipped quietly past them, and resting often and a few minutes at a time continued to roll. The night was cool, and a miraculous strength seemed to inspire the cattle. At sunrise next morning we arrived at the Bitter Springs; the water of which was about as palatable as a dose of salts. The other camps followed us in, and by ten o'clock all were in, except three oxen left by the way, and two wagons with their loads, left twenty miles back. Men and animals were so exhausted that, after digging and improving the water, and a general watering, it was ten hours or more before the cattle were driven to what little feed there was, a mile or two distant. I rode back ten miles and carried water and feed to two animals, and tried in vain to drive them in. In this desert we had travelled, without much intermission, two days and two nights; during which we had no feed nor water, excepting that which we carried with us, and the Salt Springs, and the Bitter Springs, and a little dry feed to refresh upon after this toil women and children, young and old, and old men walked on foot day and night. It was certainly the hardest time I ever saw; but we cried unto God, and in the name of Jesus Christ asked Him to strengthen us and our teams, and He did so in a miraculous manner, and we were saved from the horrors of the desert. _Wednesday, 28th_. We arrived on the Mohave River in the evening, in an exhausted condition; having travelled thirty-one miles without water or much rest. The day had been warm and some two or three cattle gave out, and were left by the way. At this camp we found plenty of water, timber, soil and grass. Those appointed to the Pacific mission (with the exception of Brother Hopkins, who said he should not fill the mission), now took leave of Brother Rich and company, and travelled twelve miles up the Mohave, and encamped in a pleasant place, with water, feed and fuel. June 1st.--Rested Sunday. At two o'clock had a prayer meeting in the shade of some trees. All the members of the mission offered themselves in prayer, acknowledging their faults and imperfections; seeking the remission of the same; renewing their covenants with God and with each other; and giving thanks to Him for deliverance from the perils of the desert, and praying that God would graciously open the way for the further prosecution of the appointed mission. All seemed renewed in spirits, faith and union, and felt blessed of the Lord. Passing on our journey over one hundred miles we came to a fine farm, which had wheat and other grain, gardens, and even bearing fruit trees, etc. We also found a member of our society by the name of Crisman, who, with his family resided on the place. We were kindly received, and after resting a few days, obtained a team, and Brother Wood went to Los Angeles, thirty miles, to obtain supplies to send back. We sent a load of supplies to the companies on the Mohave River, and then moved our camp to brother Crisman's, where we arrived at noon, and were received with welcome; and all rejoiced that our desert and toilsome journey was at an end. Having rested the last week, every man who was with me as a fellow missionary accompanied me to the lone hills, about one mile from camp, where in solitude we joined in prayer with all the energy we possessed; praying in turn, and asking our Father in Heaven, in the name of Jesus Christ, to open our way, to guide us in wisdom in our duties, to give us the gift of the Holy Ghost, bind to supply us with means to proceed on our journey in His own way, and in His own time. We also remembered our families before the Lord, and all the authorities and interests of the kingdom of God. Selling some of our cattle and one wagon, we journeyed seventeen miles and encamped on a small stream near some hills of wild oats, which served us for feed. We also pulled several bundles to fill our beds, and to take with us to Los Angeles, where we arrived in the evening of the 16th of June. Several Americans called on us, conversed in a friendly manner, and seemed much interested in the Mormon settlement about to be made. More particularly as to the additional security this population would afford to the peace and order of a distracted country. CHAPTER XLVIII. ------------------------ Los Angelos:--Catholic Celebration of Corpus Christi:--Arrival in San Francisco:--Letter to President Brigham Young:--Family Letter. Los Angeles is a fertile, well watered, and delightful valley of vineyards and orchards, with a fine old Spanish town--a mixture of American, European, Spanish and Indian population--and has been cultivated for eighty years. _Thursday, 19th_.--I attended the Catholic celebration of Corpus Christi, and witnessed perhaps five hundred people of all ages, sexes and colors, the Indian blood prevailing--three priests at their head--performing the various ceremonies. The ladies in the finest dresses I ever beheld in any country, consisting of silks and satins of various figures and extreme costliness; white muslin, cambric, etc., made in full dresses, together with costly silk and satin shawls worn over the head and enclosing the shoulders, bosom and waist, leaving only the face in view; while all other portions of their persons were buried beneath the rich and ample folds of costly apparel. In these costly robes every female knelt or sat on the filthy floor of earth in the old church for hours! No seats, carpets, or spreads of any kind; while various images were exhibited in turn, and were worshipped in humble postures, and with low chants, amid the discharges of cannon and crackers, the beating of drums, and the tinkling of bells. Clouds of incense rose before each image, and perhaps one hundred candles were burning at midday. All the men were also dressed in their best and knelt in a devout manner, or stood in a reverent posture with hats off. Not one changed place, or was seen to leave the church, although the services lasted for hours, without one seat or other convenience whereon to rest. This ended, all formed in procession and moved around the public square, beneath the beautiful arches richly decorated, and the walk lined on each side with green branches. At proper distances were placed images amid costly decorations, before which all fell upon their knees, and remained for a length of time prostrated in the thick dust with all their finery, chanting hymns, praying and worshipping, while crackers were discharged in profusion. Even all the spectators must stand in the broiling sun in the roads uncovered, or give great offense. In a few days Brother Wood returned from the rear camps where he and Brother Allen had been with provisions. Reported all well and prosperous. Brothers Lyman and Rich also paid us a visit, and some others. Brothers Hammond, Perkins, Wood and Murdock with their baggage, etc. started for the landing at San Pedro. The remainder tarried to complete their sales. _Sunday, 29th_.--I preached in the court house in Los Angeles to some forty attentive persons, mostly American gentlemen. _Monday, 30th_.--I sold my last wagon and moved down to the Port at San Pedro. Found that portion of the brethren well who went down before, and camped with them on the beach. _July 7th_.--We embarked on board the steamship Ohio, and set sail for San Francisco, at 4 o'clock P. M. After four days' rather rough passage, we arrived in San Francisco on the 11th inst. at eleven o'clock, A. M. Found some good brethren who rendered us assistance in various ways. Rented a house the same day, and all moved into it together. Brothers Lyman and Rich arrived per steamer Goliah. We visited and received visits. _Sunday, 20th_.--I preached at eleven A. M. in a large room, a goodly number of persons out to hear, and good attention. Next morning we repaired to the water and baptized eight persons, and the same evening met at the house of Brother Winner and organized a branch of the Church, confirming the above persons. I was chosen president of this branch, and Philo B. Wood, clerk. The remainder of the week devoted to writing and instructing inquirers who called. I wrote the following letter to Elder Addison Pratt, Society Isles: SAN FRANCISCO, _July 26, 1851_. DEAR BROTHER PRATT: My long contemplated mission to the Pacific has at length become a reality. I am here, having left home in March last. Eight of us are here, and will go to the Sandwich Islands and elsewhere as the way opens and the Spirit directs. Brother P. B. Lewis and wife would have sailed for your islands with letters, etc., but Brothers Clark and Thompkins having arrived, we concluded to send no more laborers to that part of the vineyard at present. I hold the presidency of all the islands and coasts of the Pacific, under the direction of the First Presidency of the Church--to open the door to every nation and tongue, as fast as the way is prepared and the Lord directs, for the preaching of the gospel of salvation. As president of that part of the vineyard you will preach the gospel to every people as fast as possible. Send men to the Friendly Isles, or to any other groups where the way may be open, and as circumstances will permit, as you are led by the Holy Ghost. If you need more laborers send to me at this place. I am well known here, and making some progress. Also make your report to me from time to time, and ask such counsel as you may need. Elder Philip B. Lewis will sail for the Sandwich Islands, accompanied by his wife, Brother Hammond and wife, and Brother Woodbury and wife. He will have the presidency of those islands. It would be well if you would correspond with him. The work is prospering wonderfully in Deseret, England, Wales, Scotland, Switzerland, Italy, Denmark, Sweden, Norway, etc. Several young men are with me who will go to Chili and Peru in due time. Bishop Murdock will also go soon to the English Colonies in New Zealand, Van Dieman's Land, or New Holland, if the Lord will. Our instructions to the elders abroad, everywhere, are to seek the Spirit and gift of the Holy Ghost, by humble prayer and faith and good works. Also, to take no part in government matters, except to uphold and obey the authorities and laws of every nation where they may labor, and teach others to do so. The laws of the country we are in will govern us in all things consistent with liberty of conscience, freedom of speech, etc. With sentiments of love and good will I subscribe myself, Your brother in the gospel, PARLEY P. PRATT. SAN FRANCISCO, July 26, 1851. _To His Majesty_ KING KAMAHAMAHA _and the People of the Sandwich Isles_. GREETING: I beg leave to introduce to the favorable notice of your Majesty and subjects, and to commend to your protection, hospitality and kind consideration the following persons, who go out as missionaries and residents to your country: Elders P. B. Lewis, Francis A. Hammond and Stillman Woodbury, with their wives. These persons are from Great Salt Lake City, Utah Territory, U. S., and have been selected by the Presidency of the Church of Jesus Christ of Latter-day Saints to fulfil a mission to the Pacific. Mr. Hammond is a former resident and artisan of your kingdom, and we trust is favorably known to your Majesty and some of his fellow citizens. We can confidently recommend these gentlemen as men of good character, and men who bring good news, peace and good will to man. With sentiments of high consideration and esteem for your Majesty and the people of your realm, I have the honor to subscribe myself, Your humble servant and the friend of man, P. P. PRATT, _President of the Pacific Mission of the Church of Jesus Christ of Latter-day Saints._ I here give a few extracts from a letter to President Brigham Young: SAN FRANCISCO, August 28, 1851. PRESIDENT YOUNG. _Dear Brother_: I am well, or rather so as to be able to perform my daily duties, although not in good health. I arrived in this place some time in July, together with those who accompanied me on the mission. * * * * * * If the Presidency wishes to make any communication on any subject, letters addressed to me at San Francisco, California, will be forwarded to me to Chili, or elsewhere, as I shall not leave this place without appointing an agent to receive and forward all papers and communications. The Sandwich Islands are at peace, and enjoy a free government. We have sent to those islands three additional missionaries who sailed on the sixth day of August for the Port of Honolulu. P. B. Lewis is appointed to preside over that mission. * * * * Since I have arrived here I have been diligent in the duties of my calling every hour, and have called upon God for His Spirit to help me with all the energy I possessed, and without ceasing. The result is, the Spirit of the Lord God has been upon me continually, in such light, and joy, and testimony as I have seldom experienced. Brothers A. Lyman and C. C. Rich have been here with me some of the time; we have called together the old members and others, and preached repentance and reformation of life. We have re-baptized many of them, and have re-organized the Church. Several new members are being added--some of whom are young people of the old members, and others are strangers from different countries. We are upwards of fifty members in number. We have preaching twice a day on Sundays in a large theatre in the center of the city, and prayer meetings on Sunday and Thursday evenings. Strangers give good attention. The members feel well, and are full of faith and the good Spirit, and the Spirit is poured out till our hearts are full. I expect to leave this country soon for South America, unless I should be able to go to New York, _via_ the Isthmus, to get some books printed. I am studying Spanish with all diligence, and will, I trust, master it in the course of a few months. Now, my dear brethren of the Presidency, accept this manifestation of my remembrance, good wishes and determinations, and rest assured you are always upheld by my prayers and good wishes. I want your prayers--your continued confidence, and your good wishes and fellowship. I want the Spirit of God and His angels to be with me; and I fear not earth, nor hell, nor men, nor devils, nor death. I desire power to do good continually, and to bring about the restoration of His people. I glory in my calling. I would not exchange it for any other position or calling on this earth. I hope to come home by and by and see you all, and see the preparations for the ordinances and powers of Heaven in your midst in state of forwardness; such as peace, union and diligence can alone produce. So farewell. With my best wishes and prayers, Your brother and laborer in the truth, P. P. PRATT. During my stay in San Francisco I wrote a proclamation of the gospel addressed to the people of the coasts and islands of the Pacific, which was afterwards published by Elder Wandell in Australia. I also commenced the book entitled _Key to Theology _. At a public meeting of the Saints, Elder George K. Winner was unanimously chosen and set apart to preside over the San Francisco branch--myself being honorably discharged from the duties of the same, with a view of a mission to Chili. I then spoke of my duties to other parts of the Pacific; was honorably discharged from the presidency of the branch with a vote of thanks, and a sum of money, amounting in all to fourteen hundred and ten dollars, was then and afterwards subscribed to assist me on my mission. _Sept. 5_.--I sailed for Valparaiso, Chili, on board the bark Henry Kelsey. After a tedious and disagreeable passage of sixty-four days, arrived safe in Valparaiso, Nov. 8th, accompanied by my wife and Elder Rufus Allen, all in tolerable health. Found the country in a state of civil war, and most kinds of business at a dead stand--men's hearts failing them for fear. I then finished the following letter which I had commenced on the sea: SHIP "HENRY KELSEY," PACIFIC OCEAN, Lat. 24 N., lon. 115 W., Sept. 15, 1851. _Dear Family_--Here we are on the deep, bound for Chili, S. A.--self, Phebe and R. Allen. We sailed from San Francisco on the 5th inst. Have had fine weather, excepting three days, in which we were becalmed; and have sailed more than eleven hundred miles. We are now running before the wind seven miles an hour. We have all been sea sick, and have not yet recovered in full. We are the only passengers, and have the cabin to ourselves, except at meals. We study Spanish every day. It is a beautiful language, and wonderfully adapted to the simplicity of the Lamanites. I hope to master it during the passage and a few months' residence among the Chileans. We pay sixty dollars for passage in the cabin, and found. We expect to be two months in going. Well, dear ones, six months have passed, and their events been recorded in the records of eternity since we parted; all this time I have had not one lisp from you. Oh, how lonesome! Just imagine the monotony. Sky and sea! Sea and sky! Night and day! Day and night! Infinitude of space! Boundless waste! Emblem of eternal silence! Eternal banishment! Eternal loneliness, where the voice of the bridegroom and of the bride are not heard. Where the holy music of children's voices, in joyous merriment, falls not on the ear; where no changing or varied landscape relieves the eye; where no vegetation, or leafy bower, or sweet blooming flower cheers the senses, where no birds tune their soft notes of praise announce the dawn, or sound the requiem of the closing day. Even the fierce and ravenous beast of the desert (which, in his native solitude, announces with doleful and prolonged howls the midnight hour, or wakes the weary traveller at early dawn, and gives the signal for another day of thirst, and toil, and suffering) is lacking here. On this boundless waste of waters there is seldom anything to break the monotony of eternal silence, or, rather, of the roar of the waves as they break in increasing foam upon each other, or against the vessel's side. Thanks for that promise, "_There shall be no more sea_." Thanks for the hope that all the elements of nature will one day be adapted to the enjoyment or occupation of intellectual life, or social and sympathetic existence. Just imagine sundown, twilight, the shades of evening, the curtains of the solitary night gathering in silent gloom and lone melancholy around a father who loves his home and its inmates; his fireside and the family altar! Behold him standing leaning over the vessel's side as it glides over the waters of the lone and boundless Pacific, gazing for hours in succession into the bosom of its dark abyss, or watching its white foam and sparkling spray! What ate his thoughts? Can you divine them? Behold, he prays! For what does he pray? For every wife, for every child, for every near and dear friend he has on earth, he prays most earnestly! most fervently! He calls each by name over and over again, before the altar of remembrance. And when this is done for all on earth, he remembers those in Heaven; calls their names; communes with them in spirit; wonders how they are doing; whether they think of him. He calls to mind their acts and sufferings in life, their death and the grave where sleeps their precious dust. This done, he prays for Zion, Jerusalem, Judah, Israel, the Church, the Holy Priesthood, the resurrection of the just, the kingdom and coming of Messiah, the end of war, and sin, and death, and wrong, and oppression, and sorrow, and mourning, and tears; and for earth, and Heaven, and God, angels and men, to be joined forever in the bonds of eternal peace, and love and truth. This done, he commends himself, the vessel and his all on board to God, and to the guardianship of his good angel. Amen. Walks the deck a few minutes, examines the sails, the speed of the vessel, the course of the wind, and then retires to rest to dream of home. _October 5th_.--Coast of Peru, S. A., lat. 3 deg. 30 m. S. A month passed on the ocean; much head wind, some calms, and more or less sickness has attended us by turns until the present. We have not been able to read, write, or study much, therefore the time has passed off very tediously indeed. We have a miser for a captain, who thinks more of a sixpence than he does of our lives or even of his own. He will not suffer the steward to cook potatoes, bread, pies, puddings or any other wholesome food, but keeps us on hard, mouldy bread, full of bugs and worms, and on salt beef and pork--the pork being rotten. He has flour, potatoes and good pork, but will not allow it to be used; thus you will readily perceive that we ate truly in unpleasant circumstances. Last evening we came near a shipwreck, having run near the land without knowing it, and it fell calm. The ship became unmanageable, and was drifting on to the shore, but we cast anchor and awaited the light of morning, when we got under weigh with much labor, and stood again to sea. FRENCH HOTEL, Valparaiso, Chili, S. A., November 9th. _Dear Friends_: After a most disagreeable and tedious passage of sixty-four days we have at length arrived in port, in tolerable health. We landed yesterday at noon, and took lodgings and board at a French Hotel, where we have a great variety of good eating, and a front parlor to ourselves--price four dollars per day for three of us. The proprietor speaks French, the clerk French, with a little English, the landlady German, the waiter Spanish, and ourselves English, with a little Spanish. So you see we have a little Babel of our own, independently of Nimrod or the great tower. We find the country in the midst of revolution and civil war. Two persons and their adherents fighting for power and rule. Business is dull, living high, and doubt and uncertainty characterizing every transaction in the various business departments. On Sunday we attended a meeting in a very large building. We saw thousands of both sexes, and of all classes and ages, throng the place, bow down on their knees and worship certain images and paintings with much apparent devotion. No instructions were given in any language, no music, no voice or sound, except a low, plaintive voice in the far end of the room, not addressed to the people, neither sufficiently loud or distinct to be understood by them. The worshippers were dressed in a variety of degrees of neatness or of its opposite. Some of them wore very costly apparel, and others were very neatly clad. All seemed full of zeal and devotion. All bowed down on their knees in silent, solemn attitudes. All their faces seemed disfigured with a painful and awe-stricken solemnity. All made certain signs and motions, while they said nothing audible, and the impression of a strange observer would be that the image, to which every eye was turned with long and supplicating gaze and imploring look, had no ears to hear, but was deeply versed in the science of physiognomy, and also acquainted with the deaf and dumb alphabet. On inquiry, we were informed that this kind of worship prevailed throughout Spanish America and various other countries, and that it is called by the dignified name of Christianity, and that it is very ancient. From all which circumstances I infer that it must have been instituted soon after the Church of Jesus Christ became extinct in the Roman world, and, by some unaccountable blunder, borrowed its name from those institutions, which it does not even resemble in the least in any one feature save the name. _Sunday, November 16th_. Dear friends:--During the past week we have rented a house, purchased furniture and commenced housekeeping. We devote almost our entire time to the Spanish language. Our house is in the rear of a block of buildings which fronts a large and beautiful street, called Victoria street. It opens into a large yard, surrounded with high walls and with other buildings, and filled with beautiful trees, such as orange, fig, peach, pear, etc., together with pinks and a variety of other flowers and shrubs. Its walks and pavements are neatly swept, and the houses around it occupied with widows, orphans, etc., of a good class of Spanish or Chilanoes, and their kind and sociable young people and little children. We divide our time between reading and studying our Spanish lessons, and chatting, visiting, reading Spanish, hearing them read, and playing with the little ones, etc., all of which pleases them much, and causes us to advance in the language with a rapidity which is almost astonishing to ourselves and to them. Truly Providence has ordered our footsteps and cast our lot in pleasant circumstances, when we were strangers in a strange land, and among a people of a strange tongue. Truly He has opened our way to learn that tongue, and we can learn it if we are diligent. Rents are high here, provisions and fuel dear. Strawberries, oranges, lemons, etc., are in market, as well as green peas, and other vegetables, and melons. It is, in fact, a state of advanced spring or early summer. The peaches, pears and figs are perhaps one-third their size on the trees, while the flowers are in full bloom. NOVEMBER IN CHILI 'Tis the spring of the year, all the fountains are full, All nature is pregnant with life and with love; A chorus of voices ascend from each pool, A myriad of songsters enliven the grove. To her nest in the Andes, the condor retires, The winds from magellan no longer prevail, And Sol, with the north breeze returning, inspires New life on the zephyr, and love on the gale. The forest is clad in its robes of fresh green-- Where the dove sings an anthem, his mate to decoy. The orchard is dressed as a holiday queen, And the rosebud is bursting with fullness of joy. The orange, the olive, the fig and the vine Are clothed as in Eden, with innocent bloom; The earth is an altar of incense divine, Exhales a sweet odor of richest perfume. The young of the flock bound exulting away While their dams nip the blade, 'mid the dewdrops of morn, And groups of young children are sportive and gay; Yet my heart, 'mid this gladness, is sad and forlorn. I sigh for the storms of November to come, The frost, and the snow-drifted plain I would see; The bleak, wintry blasts of my own mountain home, And the storm-beaten glaziere are dearer to me. The chime of the sleigh-bell again I would hear, The low moaning tempest in harmony roll-- It would speak of my country and kindred so dear; Oh! this would be music indeed to my soul. With sentiments of the most endearing affection, I remain yours, etc., P. P. PRATT. CHAPTER XLIX. ------------------------ Valparaiso:--Quillota:--Letter to President Brigham Young. _January 19, 1852_. We have continued to reside in Valparaiso, and to study Spanish diligently until this day. We make much progress, being already able to understand in part that which we read in the Spanish Scriptures, and in the daily papers, as well as in history. We have also gathered much general information of the countries of Spanish America, their manners, customs, laws, constitutions, institutions--civil, religious, etc. Revolutions have been in progress more or less in nearly all Spanish America during the past year. In Chili the present revolution has ended with the loss of many thousand lives, and without success. In Buenos Ayres it still rages, and a great battle is soon expected between the combined armies of Brazil and Montevideo on the one part, and Buenos Ayres on the other--the two armies amounting to near twenty-five thousand men each, as reported. Priestcraft reigns triumphant in all these countries, as by law established; and by law paid and supported--by marriages and christening fees, forgiving sins, etc. In Chili the charges are as follows: Twenty-five dollars for a marriage, and one dollar for christening. For forgiveness of sins there are various prices to suit the circumstances of the customers. We departed from Valparaiso in a cart drawn by oxen, and arrived on the morning of the twenty-fifth at Quillota--a small town situated in a beautiful and fertile valley on a river thirty-six miles from Valparaiso. Here we have hired a house and live with a widow and two daughters, young ladies of fifteen and seventeen; they are very sociable, and much pleased with us. They can read Spanish, and they take every possible pains to teach us the language. They are very frank and friendly, and seem a much void of guile as little children. I read to them in the Spanish Testament, which pleases them much, as they have never read it. The people in this town seem to be a neat, plain, loving and sociable people; very friendly, frank, and easy to become acquainted with. They are mostly white, intelligent, and good looking; very plain and simple in dress and manners. The houses are mostly neat and comely, and are situated on a line with the mud walls which separate the streets from the gardens and vineyards. The houses are built of sun dried brick, plastered and whitewashed outside and inside; with brick floors and tiled roofs. Many of them, however, have no floors except the earth, and but few of them have glass windows. The streets are straight, and cross at right angles. A clear, cool stream runs in the center of each street, and of tall stately poplars, as well as fruit trees and vines adorn the entire vale, both in town and country. A mountain or round hill, perhaps 500 feet in height, rises in the midst of the town, and is surrounded on all sides by the level of the fertile, well watered and well cultivated plain. This hill is near our residence, easy of access, and commands a view of the whole valley with its farms, orchards, vineyards, towns, streets, river and water ditches, fertile as Eden and stretching away till lost in the dim distance; or bounded by lofty hills and mountain chains, whose lower swells are checked with fences and houses, and covered with flocks and herds, while their bosoms are rugged with rocky precipices, and checkered by dark ravines, or mantled with clouds; while the rugged summits repose in solemn grandeur on the bosom of the clear blue sky, unobscured by clouds or any of the gloomy shadows of the lower world. The land of this valley is extremely fertile, and easily irrigated by small canals from the river. The whole taken in at one view from the summit of the center hill, presents one of the most beautiful scenes I ever beheld in the old or new world. On the top of this mountain is a place for retirement and prayer, which I intend to use every evening about sunset or twilight. Figs, plums, pears, peaches, apples, oranges, grapes, and, indeed, most kinds of fruit are very plentiful here. A quarter of a dollar will purchase enough for three of us to eat in one day. The figs and plums are sweet as honey, and will melt in the mouth. There is not much need of other food. The grapes, peaches and apples are not generally ripe yet. Having dwelt in Quillota one month we returned to Valparaiso, and on the 2d of March embarked on board the ship "Dracut" for San Francisco; weighed anchor on the 5th of March, and sailed out of port with a light breeze. The following is the copy of a letter written to President Young during the voyage from Chili to San Francisco: SHIP "DRACUT," PACIFIC OCEAN. lat. 18. March 13, 1852. PRESIDENT YOUNG. _Dear Brother_--We are well. Elder Rufus Allen, myself and wife, sailed from San Francisco, September 5, 1851, for Chili, S. A., and arrived in Valparaiso, November 8--passage sixty-three days. From that time to the present has been devoted to the study of the Spanish language and the laws, constitutions, geography, history, character, religion, manners, customs, revolution, and events of Chili and Peru in particular, and of Spanish America in general. By intense application I soon became able to read with a degree of understanding and interest in that language. I have already read through the Spanish Testament; while, in the same language, I have copied in writing many of its most important passages, and have read them over perhaps twenty times--committing some of them to memory. I have also read a small work, on Natural History of Chili, near three times through, in which are many curious and important facts in relation to the wars with that brave and patriotic nation freemen called _Arraucanians_. These have maintained their liberty and independence unimpaired for 300 years against the combined powers of old Spain and of all her colonies, sustaining a defensive war, with but little cessation, for near 200 years, without firearms or other modern means of defense. Some of their history I hope to translate and publish hereafter. I have also read the Spanish school geography of Chili, and some other works, while a constant perusal of their newspapers, and those of Peru and Buenos Ayres, have given me a general insight into their governments, laws, politics, religion, revolutions, hopes, feelings and prospects. The civil wars, and my own pecuniary circumstances, but more particularly the want of language, prevented my travelling much in the country, or even visiting the Arraucanians. I, however, visited a small town in the interior, forty miles, and lived there one month. On the second day of March we embarked on this ship bound for San Francisco, without a sufficiency of the language to turn the keys of the Gospel as yet to these nations. We stayed till all our means were exhausted and sought and prayed diligently for our way to open; but we could neither speak the language sufficiently to preach the gospel nor find any way to earn our living, so we found it necessary to return to California while we still study the language on board. We have one fine young man in the cabin who is very useful to us. He is a native Chilean, reads and converses fluently in Spanish, is conversant with the Scriptures, which we read together and converse upon. He has borrowed the Spanish Bible of me and is reading it by course. I have told him of our doctrine, baptism, Church persecution, settlement in the mountains, and of the Book of Mormon. Also of the evils of adultery, drunkenness, gambling, and other sins, and the wickedness of the Catholic abominations. He has taken the whole in good part, and talks of going to the mountains with us. What is very remarkable for a Chilean, he neither smokes nor drinks. He has some means, and is going to California to make more. We pray much in secret that God will open his heart and give him to us for a help in the ministry. The Chileans are a mixed race of Spanish and Indian blood--say four-fifths Indian--consequently coarse features, black hair and eyes, low foreheads, high cheek bones, broad faces, and in most cases copper color in its various shades and degrees, whilst a few are white and even fair and beautiful. In general they are ignorant and devoted Catholics. Probably more than one-half of them can neither read nor write. Their knowledge of arts and industry is extremely limited. In manners they are simple, frank, and extremely sociable and apparently affectionate but subject to a small low meanness in their dealings, and to trifling thefts. There are, however, many honorable exceptions to those faults or evil habits. The Bible is not in general use among them, being prohibited by their religion; but I found many who had read it, and all, so far as I tried the experiment, seemed willing to hear it read. Some said they could understand it better when I read it than when it was read by their own natives. I spoke freely to many against their priestcraft and errors; showed them the true mode of baptism, etc., which very seldom gave offense. They frequently told me of the abominations of their priests, and how they administered all the ordinances for money, at so much per head. The constitution establishes the Roman Catholic religion, supports it out of the treasury, and prohibits all others. There is, notwithstanding this prohibition, a Church of England and an American Congregational Church in Valparaiso. The latter I visited and conversed with the minister. He said there was no difficulty in landing religious books or papers and circulating the same, although the press is not free to print or publish any religion but the Catholic. He had imported and distributed Bibles in Spanish, and had placed them for sale in the book stores. Foreign books are landed _free of duty_. The revolution which raged so violently this season in Chili professed to be in favor of universal suffrage, and of absolute liberty of conscience, of speech, and of the press. The masses, so far as I am able to judge, are warm revolutionists, but they don't like to fight. The revolution cost some 5,000 lives, and ended in a general amnesty, without any alteration of the Government. But the people are sanguine in their hope--they think to accomplish their liberties in a few years. In the provinces of Buenos Ayres a long civil war has raged, which is now about terminating in favor of the more liberal party, aided by Brazil. Peru is tranquil. The public prints of Lima, its capital, have interested me much--they are in Spanish, and I have spent days in their perusal. The Government of Peru is much influenced by England and the United States. Its constitution guarantees liberty of the press, of speech, and of worship. But it seems to have remained a _dead letter_ on these points till the present year, in which the Congress Peruana has made a special law to carry out these general principles of liberty, making special provision for the liberty of other worship, and for Protestants to officiate in the holy _sacraments of matrimony and of burial_, which is a step ahead of even Protestant England (where all must go to the National Church for these things). Peru has also made a special treaty with Great Britain, in which all these liberties are guaranteed to British subjects there. These liberal measures have alarmed "His Holiness," the Pope of Rome, to such an extent that he has issued his letter of disfellowship of the Government Peruana, in which he denounces all these liberal measures as _anti-Catholic, un-Christian and heretical_. This official document, in the hands of the Archbishop of Peru and of his clergy, was brought to bear with considerable power against the liberal proceedings of the Government; but, in the meantime, a very learned and talented man (I suppose a clergyman), called Dr. Vigel, and many other writers come out against the Pope in the columns of the public prints. They denounce him in no measured terms as a usurper of more power than Peter of old, who, they say, meddled not with governments, wealth, or any other thing, but to preach the Gospel and catch fish. They boldly inquire of "His Holiness" "where's Peter's salary! crown! title! palace, etc.? where his dictations of political government?" They then inform him that Peru is a free and independent sovereignty, and will not be dictated to by any foreign power whatsoever. They refer "_His Holiness_" to Simon Magus, who wished to purchase the gift of God with money. Remind him and the public how much it has cost certain other governments to purchase remission of sins for similar offenses, and inquire how much poor erring Peru will have to pay to His Holiness for the remission of the great sins she has committed in giving her citizens the liberty to worship as they please; and to _marry, die and be buried_ in such manner as seemeth to them good. Such writings have a wide circulation in Peru, and are popular, but are also opposed by lengthy replies and defenses on the part of the more orthodox clergy. All these things go to show that the press, as well as the mind, is beginning to exert its freedom in the countries where, for three centuries, all intellect has slept, and all freedom of thought been _crushed--buried_--under the incubus of the horrid institutions of the great Mother of Abominations. Should Peru sustain her liberties, a field is opened in the heart of Spanish America, and in the largest, best informed and most influential city and nation of South America, for the Bible, the Book of Mormon, and the fullness of the Gospel to be introduced. Four-fifths, or perhaps nine-tenths of the vast population of Peru, as well as of most other countries of Spanish America, are of the _blood of Lehi_. 'Tis true they are degraded. Civilization is at a low ebb; and modesty and virtue, in the sense they are understood among the more polished nations, may hardly exist among them, even in idea. Yet Jesus came not to call the righteous but sinners to repentance. The whole need no physicians, but those who are sick. New Granada has also revolutionized in favor of the same great principles of liberty; while the revolution in Northern Mexico, and other movements of a like nature in other parts, all go to show that a door is opening more wide than can be filled very soon _in the Spanish language_, unless God shall raise up (as in England) thousands of native teachers of the fullness of the Gospel. I had much desire to go to Peru at this time; but an empty purse and imperfect tongue, which has only barely begun to stammer in that language, together with the want of books or the means to print them, with other circumstances, all combined to cause me to wait a little till I could study the language more fully; while, in the meantime, I return to where I can communicate more fully with the Church at home, with the various missions on the islands and with my family, for whom I must do something as speedily as possible, if God will open my way. I feel as though the Book of Mormon and some cheap publications should be translated into Spanish and printed, and then the key be turned to these nations while a living Priesthood is accompanied by something for them to read--even those writings which have the promises of God, the prayers and faith of the ancients, and the power and Spirit of God to work with them in restoring the house of Israel. It is in my heart to translate the Book of Mormon and some other works, and to print the same in Spanish as soon as I have the language sufficiently perfect. As printing is very expensive in all parts of the Pacific, it may be wisdom, to go to England and get some printing, and, perhaps, some stereotyping done; and also, to bring out two or three elders from there with _English passports _, etc. to assist in Spanish America. As these contemplated labors would be, under the blessing of God a furtherance of the great work of laying the foundation for the restoration of unnumbered millions of the house of Israel and of Joseph--even of many nations extending over a large and important portion of the earth--I feel to labor with patience, and to take time to prepare the way before me and before those who will, in due time, be sent unto them in power; knowing that God, who has said certain things, will cause those things to be performed in due time. If before half these things are accomplished I should return to the valley and sit in council with you and my brethren, or even do the translation _there_, I hope I shall not be counted a slothful servant; for I assure you that I do all in my power, with all diligence, and with all the prayer of faith I possess; and my earnest desire is to be counted worthy to labor for the restoration of Israel until it be accomplished. I study the language all day and think of it, and even dream and talk it aloud in my sleep, in which I sometimes learn more than in the day. But it is no small work to become familiar with the entire grammar, words and style of a language, so as to write for publication. If the Twelve Apostles will divide the European languages between them, and each become thoroughly versed in one, so as to translate the fullness of the Gospel and turn the keys of the same, it will be one great step towards the consummation; for a host of fellow laborers would soon be raised up in each to cooperate with them, and these languages command the influence and keys of communication with most of the nations, tribes and languages of the earth. I trust and hope, also, that they will soon be introduced into our University, and among the elders of Israel, in preference to the dead languages, or of those of less consequence. PACIFIC OCEAN, lat. 3 deg. N. March 27, 1852. _Dear Brother_--We have now sailed for twenty-three days and made nearly half the passage. We are well, and the wind is generally fair, but now and then a calm. Brother Allen and myself still study the language with diligence, and still talk with the Chilian, who is also reading diligently in our Spanish Bible. The "Book of Mormon," "Voice of Warning," etc., have been the rounds, and been read by the captain and mates; but they will not believe in them, nor in the testimony of men or angels. However, there is one intelligent, sober young man, who is interested much. _April 29th_, lat. 27 deg. N.--Fifty-five days have passed like a dreary imprisonment to us, with but little to eat. We live on a little poor, hard bread, probably baked some two or three years ago, and some beans, and very poor damaged salt beef and pork. We have no flour, potatoes, sugar, molasses, rice, or other comforts, although we pay a good price for cabin passage. We have not had one day of good sailing in a month; it is either calms or light head winds. We seldom sail more than from thirty to fifty miles in twenty-four hours. We are hungry, and weary, and lonesome, and disconsolate. But, after praying much for a fair wind and speed, we find our prayers are not answered, and we have given it up, and have asked our Heavenly Father to give us patience and reconciliation to His will. We are now some eight or nine hundred miles from port, and our provisions (poor as they are) must fail us soon. But live or die we trust in God and try to serve Him. There is no one on board who fears God or regards man, as far as we know, except one of the sailors and ourselves. The most horrid blasphemies resound in our ears every day in the cabin and on deck, from captain and mate together, with gambling and blackguardism. We are shunned and hated because of our testimony, and because our example is a reproof. But we mind our own business, and study language and the Scriptures every day. The young man of which I speak is a Mr. Howard, from the United States, who is well educated, and has read our books with much interest during the passage, and has requested to be baptized and join the Church as soon as we land. He is not accustomed to a seafaring life, and wishes to go to the mountains with us. He has been brought up at school and in clerking. I think his calling is to preach the Gospel, but I have not yet even hinted this to him. Brethren, I want to see you all with a desire above all other times of my life. I feel as though I wanted to sit down with you and seek the powers and gifts of God and the powers of Heaven, even that which shall be shed forth for the restoration of the house of Israel. Oh, when will the time come? When shall the veil be rent and the full powers of the apostleship be permitted to be exercised on the earth? It must be before long or no flesh be saved--for the powers of darkness prevail abroad to that degree that it can even be felt physically. There are none who know the Lord; none who seek after the truth; none who appreciate it when found; none who incline to cease from sin. I had like to have said to be found abroad in the earth. To find one is like lighting a candle and searching diligently for food among of dungeons of darkness, death and famine. Adieu till we land. Your brother, P. P. PRATT. CHAPTER L. ------------------------ Arrival in San Francisco:--Return to Salt Lake City:--Second Mission to the Pacific:--Articles from the Press. After a long and tedious passage of seventy-nine days we landed in San Francisco on the 21st of May, having suffered severely for the last forty days for the want of proper food. After resting and recuperating for a few days, my time was again devoted to the ministry in the Church at San Francisco and San Jose, and in visiting, studying language, writing to the other missionaries, and in the preparations for our homeward journey, until near the end of July; and I would here add, that, through the kindness of my brethren and friends, near twelve hundred dollars in money, mules and a wagon was contributed to assist me in my mission and for my journey home, being given at various times after my arrival from Chili. I found the Saints in the above named places possessed of some faith and kindness, benevolence and charity. They were also endeavoring to serve the Lord, and to set good examples of life, and they met often to worship and edify each other and as many as came to their meetings. Many attended their meetings and listened with interest, and some were baptized and added to the Church. I urged the principles of the gathering with all the energy of the gift of God within me, but seemingly almost in vain. The world and the gain thereof seemed to have a strong hold and influence over them. After a trial for months, I only obtained three men to go with me, for Deseret, besides brother Allen. These were Wm. Follett, Thomas Dual and Elisha Hyatt; with these I started on the steamer "Sea Bird" about the last of July. We landed in St. Pedro after three days, and on the 14th day of August we arrived all safe in San Barnardino, where we were kindly received by Brother Amasa Lyman and the Saints in general, whom we found well and prosperous. We camped near Sister Rich's, and were entertained by them very hospitably. _Sunday, 15th_.--Met with the Saints for worship and preached to them. It was a meeting full of interest, well attended by both sexes; good singing, good instruction, the sacrament, and in the afternoon a Sabbath school. Their meeting house is large and commodious, and is used for school purposes every day. _August 20th_.--Brother C. C. Rich arrived in good health from Salt Lake City with seventeen men, making their journey in twenty-two days without loss or accident, having six wagons. Reports well of the grass and water. Tells of much rain on the desert and in Deseret. Brings good news of all things there, and letters from my family, who were all alive and well. _Sunday, 22d_.--Had a joyful meeting with Brother Amasa Lyman, C. C. Rich and the Church. After meeting we three of the Twelve met and appointed certain young men to study the Spanish language, with a view to a mission hereafter, and Brother Stout to teach a class in Spanish, in this place, to consist of such young men. _September 4th_.--Attended a harvest feast in the bowery, or meeting house. The entire people made this feast, and assembled to enjoy it. The room was richly and tastefully ornamented and set off with evergreens, specimens of grains, vegetables, etc. Meeting opened by prayer and singing, and a few remarks from myself and others, after which the entire day and evening was spent in feasting, dancing and speaking. Every variety almost which the earth produced, or skill could prepare, was spread out in profusion and partaken of by all--citizens, strangers, Spaniards or Indians--with that freedom and good order which is characteristic of the Saints. The dances were conducted with decorum and propriety. Old and young, married and single, grandsire and child, all mingling in the dance so far as they chose, without a jarring spirit to mar their peace. With an address from A. Lyman, a few words from C. C. Rich and myself, and benediction, we closed, about nine P.M., one of the most interesting assemblies of the Saints in this place. _Tuesday, 14th_.--All being ready, we took leave of the Saints in San Barnardino, and commenced our journey at nine o'clock, A.M. Brothers Rich and Lyman, with several other friends, accompanied us a few miles, and ox teams and teamsters accompanied us for three days, to haul us over the Cajon Pass, where we took leave of them, and at evening organized our company as follows:--P. P. Pratt and wife, Rufus Allen, William Follett, Clark Ames, Samuel Gould, Andrew Calhoun and wife, Elisha Hyatt wife and child, Thomas Dowel, John Hyatt, John Green, George Clark. John Green was appointed captain of the guard. In all, eleven men, four women and one child. We were soon joined by five Spaniards, who had near forty animals, mostly horses, who accompanied us for some hundreds of miles, and joined us in guarding, etc. Their animals being poor and unshod, we left them on the Rio Virgin. We met a company of twenty-four emigrants near the Salt Spring. On the Muddy our camp was thronged with near sixty Indians, in a state of nudity, bringing with them green corn, melons, and dressed skins for sale, or exchange for clothing. They were all good natured and glad to see us; some of them accompanied us twenty-five miles, held our horses, guns, etc., and assisted us up the hills. After twenty days we all arrived in safety at Santa Clara, about one hundred miles from the settlement in Iron County. _October 7th_.--All arrived in safety in the settlement in Iron County, Utah, and were kindly received and entertained by the Saints. I called on Sister Robinson in the twilight of evening, and asked for the dinner which I had spoken for one and a half years before. We were kindly received by her and others. We tarried three days in Parowan Fort and preached to the Saints. Taking leave of the Saints we resumed our journey. Nothing worthy of note transpired during the rest of the journey, which was two hundred and fifty miles, mostly among the settlements, where we were kindly entertained. On the 18th, near midnight, I arrived home. I found my family in usual health. On my arrival home I found my wife, Mary Ann Frost, and my two children, Olivia and Moroni, who had arrived from Maine, where they had been for several years. The two children were glad to see me, but their mother had for several years been alienated from me. I, however, supported her until the following spring, when she applied for and obtained a bill of divorce; after which, with the two children, she removed to Utah County. I spent the remainder of the autumn in the ministry, and in overseeing and assisting in farming, fencing, etc. I was also chosen a member of the Legislative Council, to which I devoted forty days, commencing in December, 1852. Occupied with these duties, and with the study of Spanish, the year 1852 was brought to a close. _January, 1853_.-This month was mostly occupied in the legislative councils. _April 6th_.--I attended a General Conference, on which occasion the corner stones of the Salt Lake Temple were laid by the First Presidency, Twelve and others. "The Temple Block is forty rods square, the lines running north and south, east and west, and contains ten acres. The center of the Temple is one hundred and fifty-six feet six inches due west from the center of the east line of the block. The length of said house, east and west, is one hundred and eighty-six and a half feet, including towers, and the width ninety-nine feet. On the east end there are three towers, as also on the west. Draw a line north and south, one hundred and eighteen and a half feet, through the center of the towers, and you have the north and south extent of ground plan, including pedestal." I devoted the remainder of the season to the ministry, and to farming, building, etc., not wholly neglecting the study of Spanish. At the August election I was returned to the Legislative Council by unanimous vote, and in December following I attended its session till the end of the year. _January, 1854_.--Still in legislative session, which adjourned the latter part of this month. The remainder of the winter was spent in the ministry; in the active duties of a Regent of the University of Deseret (being one of a Committee on the Deseret Alphabet and a New System of Orthography); in teaching a class in the Spanish language; in ministering in the ordinances of the endowments in the house of the Lord; and in studying, writing, etc. At a General Conference, held on the 6th day of April, I was appointed to a second mission to California. Donations were contributed to aid me in said mission. _May 5th_.--I took leave of my family and friends in Salt Lake City and started on my second mission to California. Brother Thurston, a young man who had a mission to the isles, accompanied me. We had a small wagon, drawn by two mules. At Provo we joined Governor Young and train on their trip south, and travelled with them as far as Cedar City. At Parowan we were joined by Elders Silas Smith and Brother West, who had also been selected by the conference as missionaries to the islands. At this place Brother Young gave me the parting hand and blessed me; and also Brother Kimball rose up and blessed me, and, as he gave me the parting hand, promised many good things. He said I should be blest, and my posterity forever. Here we parted--Brother Young and company on their return, while I and my company proceeded on our Pacific Mission. Near Cedar City we were joined by other missionaries, and our company now consisted of twenty-four men and one woman. Nothing of particular note occurred on our journey, and on June 9th we arrived safely and in good health and spirits at San Barnardino, and were kindly entertained by Elders C. C. Rich and A. Lyman. After resting a few days I here left the main company and started with Brother J. W. Stewart in a carriage for the port of San Pedro--distance, eighty-five miles. The road was good, and we camped out two nights and arrived on the 14th, and were kindly received by Messrs. Alexander & Co., who kept the warehouse. Here I unexpectedly met with a company of Saints from Australia, under the direction of Elder William Hyde, and we mutually rejoiced in meeting friends. I set sail on the steamer "Southerner" for San Francisco on June 24th, and had kind treatment and passage free in cabin. We had head winds and were driven back three times, being five days longer than usual on the passage, arriving there on the 2d of July in safety. In a few days I went to San Jose Valley, and at Brother Cheeney's I found my wife Elizabeth, in very poor health--she having come on business a few months previous. We rested a few days at Brother Cheeney's and were kindly entertained. We then returned to San Francisco, and about the 10th of July the other missionaries arrived from San Barnardino. I met Brothers Tanner and McBride, who had been on a mission to the Sandwich isles and had returned. Brother Tanner had purchased a vessel in order to transport the Elders both ways and to emigrate the Saints; but we could not pay for it and fit it for sea, notwithstanding I ran in debt to help him, so we had to sell it at a great loss. We now commenced holding meetings, circulating books, tracts, and in every way we could, to notify and warn the people. I devoted the time I could spare from the ministry to writing my history and for the press. Some time in August, Elders George Q. Cannon, J. Hawkins, Bigler and Farran, of the Island Mission, landed, and Brother Cannon assisted me some forty days in copying my autobiography. About the last of August the following was published in a weekly paper, called the _Chronicle_, of San Francisco: A PROPHET IS AMONG US. Mr. Parley P. Pratt, of Salt Lake notoriety, is among us, and we knew it not. He has just addressed a letter to Mr. J. S. Hittell, whose "proposed course of lectures _against_ Christianity" appears to have caught the Prophet's attention. As Mr. Pratt's letter, which is written on the blank leaf of a printed Latter-day Saint's circular, is curious and characteristic, we give a copy of it. We also give a copy of the circular itself. To enable the reader to understand Mr. Pratt's allusions in the letter, he had better first glance over Mr. Hittell's advertisement in another column. One would scarcely have thought that Mr. Pratt could seriously expect to make converts to his faith in this "desperately wicked" California--the very hell on earth of the "Mormons." But so it seems to be. We give him and his cause all the publicity we can, by publishing his circular gratuitously. SAN FRANCISCO, _September 1st, 1854_. MR. JNO. S. HITTELL. _Sir_--What do you mean by the term "Christianity?" If you mean the system taught by Christ and His Apostles, as recorded in the "New Testament," you need give yourself or the public no uneasiness, for no such system has troubled the earth for the last thousand years at least, so far as we have any knowledge, except in the single instance of its restoration in the United States by the Prophet Joseph Smith; and even this has been misnamed "Mormonism," and driven to the mountains of Utah. In short, this Christianity of the New Testament is a system of visions, angels, revelations, prophesyings, gifts, miracles, etc. Such system you can never oppose--it speaks and acts for itself; its votaries know what they experience, see, hear and feel. As to the modern systems--the forms without power, they are not worth opposing; they are dying of themselves before the power and intelligence of truth made manifest by "Mormonism." I am happy to subscribe myself The friend of truth and man, PARLEY P. PRATT. CIRCULAR. Repent! ye people of California. _For know, assuredly, the Kingdom of God has come nigh unto you._ Mr. Pratt, missionary from Salt Lake, will impart instruction on the fullness of the Gospel to individuals, families, or congregations who may desire it. Having authority of Jesus Christ he will also baptize by immersion in water for remission of sins, and administer the gift of the Holy Spirit by the laying on of hands to all penitent believers in Christ who will covenant to cease from sin, and serve God with all their hearts. Mr. Pratt will accept, with pleasure, any invitations from his fellow citizens to preach in their houses, halls or churches, without respect to party or sect. When not otherwise engaged, he will hold public meetings at his residence on each Sunday, at the usual hours; also, prayer meetings on Thursdays, at two P. M. The following appeared in the _Christian Advocate_ of San Francisco, September 22: CASE OF DEFAMATION. P. P. Pratt, an Apostle of "Mormonism," takes us to task in no measured terms for our unregenerate temerity, in daring to quote from the _Richmond Despatch_ Dr. Ferris's account of the "Mormon" community at Salt Lake. To have a man possessed of divine authority, and capable of raising the dead, threaten us so, is truly awful. Men have pursued us with bludgeons and revolvers before, but this thing of being sent straight down to the bottom of the bad place, is a sprinkle more terrific than carnal weapons. We are half inclined to repent, as much as we can, without doubting a word of Dr. Ferris's description. Our readers will rejoice to know, from an apostle of Joe Smithism, that all lyings, and deceivings, and priestcrafts and _whoredoms_ shall be done away. Here is the letter: Woe to you, priests, editors, hypocrites! You love to publish lies to destroy the innocent. You condemn the just, and he doth not resist you. Read your _Christian Advocate_ of September 15, headed "The Mormons," and _tremble_; for God will not suffer such lies to be published with impunity. "For," thus saith the Lord: "all lyings, and deceivings, and priestcrafts and whoredoms shall be done away, and whosoever will not repent and come unto my beloved Son, will I cut off from among the people, and I will execute vengeance and fury upon them, even as upon the heathen, such as have not heard." Now, Messrs. Heath, Taylor, Blain and Philips, you know in your own hearts that you have published lies enough about the "Mormons" to sink you and those who patronize your publications to the lowest hell with murderers. You know the people of Salt Lake to be an innocent community, therefore, repent quickly, or your damnation is sealed, and your hands will be found dripping with innocent blood. Yours etc., P. P. PRATT A few more such will cause us to retire to private life.--Eds. A CHALLENGE _Editor's Chronicle_:--I perceive by the tone of the press that politicians, moralists and religionists are in trouble about Utah and Polygamy. "War!" "war!" "blood!" and "destruction" to the poor heathen Mormons! But, thanks to the pious Methodists, the Mormons are going to be converted first. Missionaries are going to be sent to them. It is the right of the President of the United States to appoint a Governor, and to send troops to Utah. The citizens of that territory know this, and have no objections. But suppose a Governor and troops went there to interfere with the rights and liberties of the people and trample on the laws, why then, of course, the aggressors, in common with all others are amenable to the civil courts, and are liable to fine, imprisonment or execution, according to their crimes. Even if they only threaten, they might be bound over to keep the peace. The courts of Utah have never yet been found remiss in the execution of the laws. What is the particular crime alleged against the Governor and citizens of Utah, for which they are threatened with destruction or conversion? We will be told it is Polygamy. Well, "sin," says the Apostle, "is the transgression of law." We should greatly prefer conversion to murder, and here permit me to suggest a plan for a wholesale conversion, without a drop of blood or even the trouble of a journey to Utah. I am here in California as an official member and representative of the Church in Utah, for which I can produce credentials. I am willing to meet a convention of the ablest lawyers and clergy to be found in our country, and I hereby pledge my honor that I will publicly renounce Polygamy, and that the church I represent will do the same, on the following conditions, viz: The Old and New Testaments, the Constitution and laws of the United States, and the laws of Utah Territory shall be their standard; and if in all this wide range one item of law can be found wherein God, angels, men, prophets, apostles, the Son of God or the Holy Spirit have made plurality of wives a _crime_, a _transgression of law_ or an _immorality_, then, on these conditions, we will renounce Polygamy. But till this is done we shall hold the law of God on the subject of matrimony, including a plurality of wives, as a most sacred institution, binding on our own consciences, in the free exercise of which we claim the protection so freely and fully guaranteed by the constitution of our common country. If editors in general throughout the country will please publish this, it may tend to investigation and enlightenment, either of the "poor, ignorant Mormons," or of those who think them so far out of the way. P. P. PRATT. SANTA CLARA, November 22d, 1854. _December 6th_.--I returned to San Francisco, and on the second evening attended a discussion at the Mercantile Library Association, on the subject of Governor Young, the Utah Mormons and the general government. Spoke several times, and was appointed to make the opening speech in one week from that time on the same subject, and to be answered by Rev. Mr. Briggs. FROM THE DAILY "ALTA CALIFORNIA" Mr. Parley P. Pratt, for whom we have considerable respect as a man and as a teacher, coupled with as much admiration of his talent as the doctrines which he employs to defend it will admit of, Mr. Parley P. Pratt appears to have walked into the temples of our money changers in this city, and fairly put to flight all reason and philosophy by the boldness of his attack upon the Christian Church. Our readers will remember Mr. Pratt as the self-confessed Apostle of Polygamic Mormonism in California, and its last exploit was to draw up on him the fire of a room full of debaters in the San Francisco Mercantile Library Association, and then commenced a bombardment of the citadel of their reason, and silenced or rendered useless every gun! For several weeks Mr. Pratt has been wheeling and charging his squadron of polygamic arguments in full sight of all our church doors and lecture rooms, and even advanced in person to the foot of our pulpits to proclaim himself the defender of a new faith, flinging the glove even into the minister's desk. Up to the present time, we believe, no David has gone forth against this Philistine to meet him on either point of law, morality or religion, which he declares himself ready to engage an enemy upon. We naturally ask, why is this? In a city with so many well supported churches and able divines, can no one be found to match this champion of the Mormons? Or are the abhorrence and contempt of such doctrines, and scorn of their advocates so great as to stifle the power of expression among our worthy controversialists? Either of these causes, we consider fallacious and bad. Passion should play no part in the impulses of Christian minds, and we much doubt the propriety of condemning a doctrine because of its low origin, or despising argument because it may not present a respectable exterior. Missionaries are sent to the heathen; and why should discussion be denied heathenistic doctrines when they are brought to our own very doors? We have very worthy and respectable street preachers in San Francisco, and we do not see how a religious discussion with a Mormon would profane the walls of any one of our churches, or taint the reputation of any of our ministers of the gospel. Mr. Pratt seems to have the best of the law on his side so far as the situation of the Salt Lake people is concerned; under our territorial regulations there really appears to be no law to prevent Polygamy. _December 9th_.--Returned to Santa Clara by steamer and stage, and found all well. _Sunday, 10th_.--Preached twice to an attentive and somewhat numerous audience in a large and commodious hall. Visited and wrote history the four following days, and instructed such as sought me. _Friday, 15th_.--Repaired again to San Francisco in company with some five of my friends, and at evening attended the discussion. The place was crowded, and God gave me His Spirit, and truth triumphed. CHAPTER LI. ------------------------ REPLY TO THE REV. MR. BRIGGS ON THE SUBJECT OF THE EXPEDIENCY OF THE REAPPOINTMENT OF HIS EXCELLENCY GOVERNOR YOUNG, OF UTAH. My friend, Mr. Briggs, in the fullness of his charity as a "peacemaker," the other evening kindly, gently, and in a Christian-like manner merely suggested a few pious ideas concerning myself such as theft, robbery, murder, etc., being considered no crime by me and the "Mormons," provided these crimes were committed on the Gentiles, and in favor of the Church treasury, etc. This puts me in mind of the good, peaceable Quaker who said to a poor dog which he wanted killed, "I will not kill thee, but I will give thee a bad name." So he cried, "Mad dog! Mad dog!" And on hearing this cry the people soon despatched the poor animal. Perhaps my friend thinks to get the Mormons killed off in the same pious and Christian-like manner. Even should he succeed in his peaceful, pious purposes, it would not be the first time that the blood of martyrs has stained our soil through the influence of such Christian benevolence. I am truly sorry to see so worthy a fellow citizen--so pious a man--one so full of charity and benevolence--so uninformed, so utterly at fault on the most familiar subjects of Bible history and morality, or of right and wrong, as to insinuate that there is no difference between Polygamy and adultery; between a house full of wives and children and a house full of harlots. He takes Polygamy, adultery, theft and murder, and compounds them all together as crime! And then seems to infer that a man would steal, commit adultery, etc., simply from the fact that he has a house full of wives and children! And even my good friend the learned and candid Mr. Hittell, although very just in the main drift of his argument, the other evening seemed to recognize no very clear distinction between Polygamy and adultery, or between a man having his own wife, or robbing a neighbor of his wife. Sir, in justice to myself and the cause I represent, and in charity to those whose judgments are so warped by tradition and custom; whose otherwise keen perceptions are so blunted by Roman superstitions and Puritan littleness, I must call the attention of these gentlemen to the recognized standard of all Christian nations--"The law and Testimony"--and give them a lesson on the first principles of right and wrong, or of virtues and vices, according to the laws of God and nature. I will state the question direct, as inferred or inquired, by my friend the "peace maker." What is the difference between a house full of wives and children or a house of "ill fame," or of "harlots?" Sir, I will tell you. The one leads to _life_ and the other to _death_--I mean literally--or, in plainer language, one rightly conducted, under the blessings and law of God, multiplies, preserves and trains our species in the highest order of physical, moral and intellectual endowment the world with cities; gives rise to nations; and has given to the world its principal rulers, kings, prophets, apostles, and, finally, its Messiah, and is the lineage and order through and in which all nations shall be blessed. The other perverts the order of nature; prostitutes the most holy principles and affections to the vilest of purposes; checks the reproduction of our species; spreads disease and death as a sweeping pest through the world; degenerates the race; and if it fills the world fills it with a mean, grovelling, sickly, puny, lustful, deformed and miserable race of beings, whose misfortune is that they were born at all. Such were the people of the flood; the people of Sodom and the Canaanites, who were so far degenerated that the Lord in mercy interfered, and doomed them to utter destruction, that nations and races degenerate should no longer propagate their species: and then, by his own holy laws of marriage, repeopled those same countries with a better race. As polygamists Abraham and Jacob were the friends of God; worthy to converse with Him, and to receive His blessing on themselves and their wives and children; worthy of associating with angels from Heaven, and of being filled with the holy and pure spirit of prophecy and of revelation; while, for their sakes, kings were reproved, saying, "touch not mine own anointed, and do my prophets no harm." As a polygamist Jacob gave twelve tribes to the world instead of two, which was the number born by his first intended, his beloved Rachel. While, on the other hand, his sons visited a whole city with the sword, because its _ruler_ had seduced their sister Dinah. As a polygamist Moses beheld the face of God, and was filled with His glory to that degree that his face shone like that of an angel. As an adulterist, a prince of Israel, named Ziniri, was killed in the very act by Phineas the priest, the grandson of Aaron; which act of justice so pleased the Lord that he stayed the plague which was consuming the camp on account of their whoredoms. The law of God regulating and sanctioning Polygamy was thundered from Mount Sinai in awful majesty, from the mouth of the God of Israel, although it had existed before, and also among the eternal and unchangeable principles of morality, virtue and purity. While, on the other hand, the same God, in a voice of thunder, proclaimed, "Thou shalt not commit adultery, nor covet thy neighbor's wife, or anything that is thy neighbor's." As a bigamist, Elkanah, who had two wives, became the father of Samuel, the Prophet; he being a child of promise, obtained by the fervent prayer of Hannah, his mother, in the Holy Temple, and by her vows devoted to the service of the Temple from his childhood. While, on the other hand, had he been a child of whoredoms, instead of a child of bigamy, he would have been excluded from the house of the Lord, and his children after him, for ten generations. The first revelation ever given to this child of bigamy rebuked the priests, the sons of Eli, _Hophni_ and _Phineas_, for their whoredoms and other sins, and revealed their dooms. In fulfillment of his words these two fornicators fell in battle while bearing the very Ark of God. As a polygamist, David, the anointed King and Prophet of Israel, was called a man after God's own heart; and God Himself expressly declares, by the mouth of Nathan the Prophet, that he gave him his wives. While, as an adulterer with the wife of Uriah, and the murderer of her husband, he is reproved by the word of the Lord; and, although he sorely repented, yet the child of his adultery died; and his punishment was, that the sword should not depart from his house; that his wives should be taken from him and given to another; and his own salvation was suspended for ages--the Apostle Peter himself declaring, in his day, that the patriarch, David, had not yet ascended into Heaven. As polygamists, Abraham, Isaac and Jacob are approved and commended by Jesus Christ, who expressly declares that, "many shall come from the east, and from the west, and from the north, and from the south; and shall set down with Abraham, Isaac and Jacob in the Kingdom of God." While, at the same time, he declares that, "those wicked and adulterous persons, who, in that age, considered themselves the children of the kingdom, should be thrust out." I sincerely hope my mistaken friends here will learn, ere that eventful day, to distinguish between a house of Polygamy and a crowd of adulterers; but they might by mistake consider the kingdom of God a house of ill fame, and go with the wrong crowd. Sir, the Apostle Paul sets forth Abraham, the polygamist, as the father of the faithful; worthy of all imitation, as heir of the eternal covenants and promises; in whose seed all nations shall be blessed. He shows, most clearly, that the gospel introduces us into the family of polygamists; makes us children of Abraham, and heirs to the same covenants. On the other hand, this same Apostle declares that adulterers and fornicators shall not inherit the kingdom of God. Again, sir, John the Revelator describes the eternal Jerusalem of Heaven, the Royal City of our God, as peopled and governed by the great family of polygamists; which, in its _lineage_, includes Jesus and the holy prophets and apostles of all ages. The pearly gates are embellished with the names of twelve polygamists, the sons of four women by one man. While, on the other hand, this same John expressly declares, that the place for all liars, sorcerers, whoremongers and adulterers is outside; and that there shall in no wise enter into the city anything that defileth or maketh a lie. Now to come to Utah. There, sir, the law of God is _honored _; by it we determine what is virtue and what is vice. Here, sir, if nowhere else in Christendom, our virtuous wives and children, given us by the law of God, are our _glory_; our _crown of rejoicing_; our _kingdom in embryo_, big with thrones of power and immortality. There, sir, the local administration carries out the principles of the glorious Constitution and laws of our common country--even to the protection of prophets and apostles, who have dared to restore the Laws of God, and to organize and regulate their household by the same. And-- Sir, I have yet to learn by what constitutional or moral right a local state sovereignty makes a crime of that which, rightly conducted, never has been recognized as a crime by God, or angels, prophets or apostles, or even by the Saviour of the world. I have yet to learn by what right a State of this Union dooms a man to prison for a conscientious act, in embracing the everlasting covenant, made with Abraham and the fathers; while, at the same time, a fornicator, who by the law of God, is worthy of _death _, runs at large, or, at most, pays a fine for his damnable deeds of seduction, and then is at liberty to repeat them, while his purse will hold out to pay the repeated fines and damages. I have yet to learn that a State has the constitutional right to deprive a Mormon, a Jew, or even a Mahomedan or Pagan of his most sacred rights of conscience in regard to marriage relations or family ties; while they are regulated by the recognized laws of the Bible, or of most civilized nations of ancient and modern times. Now, sir, let me say that, on account of the corrupt institutions, and the prevalence of whoredoms in modern Christendom, the _race is degenerated_; the cities and nations are corrupted till earth groans; the heavens weep; the sun will, ere long, veil his face in shame; the moon be arrayed in crimson blushes; the starry heavens tremble; the planets be thrown from their orbits, and tremble for very anguish; while plagues, earthquakes, storms and tempests sweep the earth, and famine and the sword devour the wicked; while fire consumes the mystic Babel, the great whore of all the earth. Then will prevail the kingdom of our God, and the power of his Christ; "and the saints shall possess the kingdom and the greatness of the kingdom under the whole heaven," while the meek inherit the earth; and the house of Israel, under the new and everlasting covenant of eternal matrimony, blossom and bear fruit, and fill the face of the world with cities. Men, brethren and fathers: It is for the hope of Israel the eternal laws, promises and covenants of God made to the fathers, that myself and the "Mormons" are called in question. We believe the prophets, sir, and, therefore, expect the wreck of nations; the casting down of thrones; the crash of states, and the winding up of all mere human institutions; while a new dynasty, as a universal Theocracy, shall succeed and stand forever. The nucleus of this kingdom, sir, is formed; this grain of mustard seed is planted and has sprung up, and is beginning to grow and flourish in the heart of our country, under the fostering care and constitutional guarantee of the very best human government now existing on this earth. Sir, God raised up the United States and influenced her constitutional institutions for the very purpose of shielding and protecting the Church in the wilderness, and all men in their liberties, and of throwing a guard around His embryo kingdom till He should come, whose right it is to reign and subdue all enemies under his feet. His kingdom, sir, when organized, in the United States, is a constitutional kingdom of God. It has the perfect liberty and right, guaranteed by our institutions, to organize itself under the administration of prophets and apostles, and to receive the ministrations of angels, and of visions and revelations from Heaven. Sir, one of the strongest reasons I urge for the reappointment of Governor Young is, that as a polygamist, civilian and an ecclesiastic, he has given the strongest proof of his skill in the science of government, whether of _Family, Church or State_. _Sunday, 17_.--Met with the Saints twice, and preached to them, and were truly blessed; and partook of the ordinance of bread and wine, in remembrance of our Lord. Next day I repaired to Oakland and met the Lyceum, and made arrangements for discussing polygamy on the next evening; and, according to appointment (Tuesday, 19), met the Lyceum and a large assembly of both sexes, and discussed the law of marriages till eleven o'clock at night. Truth was triumphant, and my adversaries confounded. On the last of the month we convened a General Conference at Santa Clara, of two days, during which five branches were represented--in all about one hundred and twenty members. We had a joyful time, much good teaching, and many out to hear. CHAPTER LII. ------------------------ Statements Pertaining to the History of Joseph Smith:--Return to Utah:--Home Mission:--Attend the Legislature at Fillmore:--The Standard of Zion:--Return to Salt Lake City. _February 24th_. I sat for a large likeness, taken in daguerreotype, as a keepsake for my family, being forty-seven years ten months and twelve days old. I presented this to my son Parley, to be handed down from generation to generation, as long as it will last. In March a Council was held at my office, and it was concluded to remove the Conference of the 6th of April next from Santa Clara to San Francisco, where I also moved my wife and made my home during the remainder of my mission. April 12th.--This is my birthday. I am forty-eight years old. I wrote letters for home today and sent a set of books, viz: "Book of Mormon," "Doctrine and Covenants," "Hymn Book," "Voice of Warning," "Harp of Zion," etc., to each of my wives and to Parley, Olivia and Moroni, my elder children; also, books to my younger children, Alma, Nephi, Helaman, Julia, Lucy, Agatha, Belinda and Abinadi, Cornelia and Malona, and small presents and candies for the little ones, Phebe, Hannahette, Mary, Lehi and Moroni W., all as a birthday present or memorial. In May I received a letter from President Young counselling me to return home this coming summer. _June 8th_.--The sad news reached us today of Brother Silas Beckwith being murdered and buried. This Beckwith was one of the Mormon Battalion in the Mexican War, and was, at the time of his death, a worthy member and teacher in the San Juan branch. I visited his widow and orphans, and spent some hours in the house of mourning. On my second visit I gained and wrote down the following statements pertaining to the history of Joseph Smith: Mrs. Eunice Corinthia Beckwith, formerly Mrs. Lawn (whose father's name was Joshua Twitchell), was the widow of John Lawn, captain of a company of Illinois Militia, of McDonough County, who guarded Joseph and Hyrum Smith in Carthage Jail until the morning of the day they were martyred, when himself and company were disbanded by order of Governor Ford, and started for home, leaving the prisoners in the hands of the Carthage Greys. On taking leave of the prisoners he gave his hand, received Joseph's blessing, and heard him say most solemnly: "Farewell, Captain Lawn; when you and your men leave me my life guard is gone." Previous to this, however, Joseph had read to him the fifty-fifth Psalm, and told him to remember that chapter and read it to his friends when he arrived home. One of the Carthage Greys also read in reply the sixty-first Psalm. Captain Lawn and his troops had marched about twelve miles towards home when the news reached them of the martyrdom! At this he exclaimed: "O that I had known of this massacre, so soon to transpire! I would have remained, and, when the first ball was fired at the Smiths, I would have fired the second through the body of the villain who fired it or died in the attempt." A man named Townsend, living in Iowa, near Fort Madison, was one of the mob who assaulted and forced in the jail door. The pistol discharged by Joseph Smith wounded him in the arm, near the shoulder, and it continued to rot without healing until it was taken off and even then it would not heal. About six months after he was shot Mrs. Lawn saw his arm and dressed it. He was then gradually rotting and dying with the wound. He stayed over night with Mrs. Lawn's father, and groaned through the night without sleeping. He asked the old gentleman what he thought of Joseph Smith being a Prophet? He replied that he did not know. "Well," said Townsend, "_I know he was a Prophet of God _! And, oh, that I had stayed at home and minded my own business, and then I would not have lost my life and been tormented with a guilty conscience, and with this dreadful wound, which _none can heal_!" He died two or three months afterwards, having literally rotted alive! James Head, of McComb, was also one of the murderers at the Carthage Jail; he was heard by Captain Lawn and others to boast of it afterwards, and Captain Lawn drew a pistol and chased him; but he ran away. He was always gloomy and troubled from the time he helped to murder the Smiths, and frequently declared that he saw the two martyrs always before him! He had no peace. A colonel of the Missouri mob, who helped to drive, plunder and murder the Mormons, died in the hospital at Sacramento, 1849. Beckwith had the care of him; he was eaten with worms a large black headed kind of maggot--which passed through him by myriads, seemingly a half pint at a time! Before he died these maggots were crawling out of his mouth and nose! He literally rotted alive! Even the flesh on his legs burst open and fell from the bones! They gathered up the rotten mass in a blanket and buried him, without awaiting a coffin! A Mr. -----, one of Missouri mob, died in the same hospital about the same time, and under the care of Mr. Beckwith. His face and jaw on one side literally rotted, and half of his face actually fell off! One eye rotted out, and half of his nose, mouth and jaw fell from the bones! The doctor scraped the bones, and unlocked and took out his jaw from the joint round to the center of the chin. The rot and maggots continued to eat till they ate through the large or jugular vein of his neck, and he bled to death! He, as well as Townsend, stank so previous to their death that they had to be placed in rooms by themselves, and it was almost impossible to endure their presence, and the flies could not be kept from blowing them while alive! Wm. T. Head, an officer in Captain Lawn's company, and tarrying in Carthage, testified that he saw a certain man raise a large knife to strike off the head of Joseph, when, all at once, and in the midst of a clear day, with no cloud in sight, "a terrible clap of thunder rolled heavily, and forked lightnings flashed in the face of the murderers, and perfectly paralyzed a number of them. "The ruffian, who had raised his knife and had sworn with a dreadful oath to take the head off Joseph, stood perfectly paralyzed, his arm uplifted with the knife suspended in air, and could not move a limb. His comrades carried him off, and all fled in terror from the scene." These particulars, and many others, were related to me by brother Beckwith previous to his death, and afterwards by his widow and father-in-law, and others who were conversant with them, and are believed to be correct. At a General Conference, held June 16--being the eve of my departure--it was the unanimous voice of the meeting to give me a letter of commendation and fellowship from the Conference to the Presidency of the Church in Utah. Elder J. Crosby was set apart as President of the San Francisco Conference, under my hands and others. I gave them a few words of farewell and blessing, and returned them my sincere thanks for their many marks of kindness and hospitality to me and my wife while we sojourned with them; and I shall long remember the many brethren who have generously assisted me with means whereby I am enabled to puruse my journey home. While on this mission I have been diligent in preaching, teaching, baptizing, visiting and ministering to the sick, and writing for the press. I feel the Saints have rejoiced under my teachings, and a goodly number have been added to the Church. _June 20th_.--I took leave of the Saints and friends at San Francisco and started at noon, with my team, for my home in Utah; crossed the ferry at Oakland ten miles on a steamer, and drove twenty-five miles and stopped after sundown at Brother Naile's, near San Jose. After resting a few days, and all being ready, we started from Dr. McIntyre's at nine o'clock A. M., with a company composed of seven men, two women and one child, five wagons and sixteen animals. I thanked God that, after thirteen months and a few days' absence, I was now ready to return to my home in the peaceful valley of the Great Salt Lake. _August 18th_.--After a long and wearisome journey of some eight hundred miles we arrived safely home, and rejoiced to find all well. _Sunday, 19th_.--I met the great congregation twice in the Tabernacle and bowery; heard Orson Pratt and President B. Young preach, and spoke a few words myself. In the evening met with, the Quorum of the Twelve for prayer, as usual. On Monday I visited my wife Sarah, and her two children, Julia and Teancum, who resided on my farm; and, from this date until the Conference of October 6th, my time was engaged in the care and labors of my family, and other duties, although I attended Sabbath meetings, and sometimes preached. The Conference appointed my brother Orson, and brother Woodruff, and myself, with upwards of twenty others, to a home mission in Utah Territory. After Conference I spent my time mostly in the House of the Lord, in administering in the endowments, until the 20th of October. _October 15th_, Monday.--Agreeable to instructions from President Young I called a meeting of a few of the Twelve, and others concerned in the mission, and divided the territory into missionary districts, and assigned to each his labor, appointing Conferences, or general meetings in each district. _Saturday, 20th_.--Commenced my home mission by riding seventeen miles to attend a general meeting in company with O. Pratt, W. Woodruff and others, at Farmington, Davis County. Good attendance and spirited preaching on this day three times. Tarried at Sister Haight's. _Sunday, 21st_.--At half past eight o'clock, A. M., held a council of the missionaries of the district, and appointed the next quarterly meeting for the districts, to be held in Bishop Stoker's ward on the 18th of November next, and the second to be held December 15th, at ten o'clock, in Bishop Kay's ward. This day we held three meetings, which were well attended, and greatly blessed with the spirit and power of God. _Monday, 22d_.--Returned home and found all well. _November 1st_.--Started with my carriage, accompanied by my wife Belinda and child, my brother Orson Pratt and W. Woodruff, and arrived at Ogden on the following day at eleven o'clock, A. M., and put up at President Farr's. Preached in the meeting house three times. The night following a dreadful wind arose, which did some damage. After travelling and preaching through the northern settlements nearly two weeks to large assemblies, who listened with good attention, we returned home and found all well. _Saturday, 17th_.--Rode ten miles in my carriage with my wife Mary, and brethren O. Pratt and W. Woodruff, to P. Sessions', and met with the Saints in a Quarterly Conference. _Sunday, 18th_.--Met a crowd out of doors, on the south side of the school-house, at Bishop Stoker's. I preached in the forenoon, and brothers Joseph Young and Erastus Snow in the afternoon. Many were out and the good spirit prevailed. Next morning returned home and found all well. _December 3d_.--Bid farewell to my family and started in my carriage with Agatha, my wife, and O. Pratt and W. W. Phelps as passengers, for the city of Fillmore, to attend the Legislative Assembly. _Friday, 7th_.--Arrived at Fillmore at 1 P.M. in a heavy snow storm. Put up with Brother Bridges. _Sunday, 9th_.--Attended meeting twice. Preached in the morning and listened to O. Pratt in the afternoon. _Monday, 10th_.--Attended the council of the Legislature and witnessed the organization, and was unanimously elected chaplain of the council. Accepted and was sworn, and entered upon my duties, being charged by the President, Hon. H. C. Kimball, to instruct and exhort the members and others in their duties. I prepared an address on the laws of marriage and morals, which was delivered to the council on the twenty-first. This was so favorably received that the Governor and President called for the reading of it before the joint session. It was accordingly read by the clerk on the thirty-first of December. On motion, it was unanimously voted to have it printed in the _Deseret News_; and, on motion, a vote of thanks was carried unanimously. _January 1st, 1856_. Wrote a letter to the _New York Herald_, and, in the evening, attended a dance in the Legislative Hall. It was a fine party, where old and young engaged in the dance till near midnight. From this time till the adjournment of the Legislative Assembly nothing worthy of record transpired. THE STANDARD OF ZION O, Saints, have you seen, o'er yon mountain's proud height, The day star of promise so brilliantly beaming? Its rays shall illumine the world with its light, And the ensign of Zion, exultingly streaming, All nations invite to walk in its light, And join to maintain the proud standard of right-- The Standard of Zion, O long may it wave O'er the land of the free and the home of the brave! Our motto is peace, and the triumph of right; And we joyfully hail the Millennia dawning, When man can emerge from a long dreary night And bask in the sunbeams of Zion's bright morning. The white flag so rare, still floating in air, Proclaims 'mid the mountains that peace is still there. Let the Standard of Zion eterally wave O'er the land of the free and the home of the brave. Though earth and its treasures should melt in the fire-- The planets be riven with the trumpets' loud thunder, The sunlight of Heaven wax dim and expire, And the veil of eternity parted asunder, Yet firm and unshaken the truth shall remain, And the heirs of the Priesthood forever shall reign, And the Standard of Zion eterally wave O'er the land of the free and the home of the brave. FILLMORE COUNCIL CHAMBER, _January 8, 1856_. _Tuesday, 15th_.--I attended a festival of the Legislature in the State House, where all were treated to abundance of oysters, fruits, wines, etc., by the Hon. Secretary Babbitt. _Friday, 18th_.--The Legislature adjourned and all started for home. We travelled about forty-five miles--some of the distance in about eight inches of snow--and camped at night in a point of cedars. The cold was extreme, but we emptied our carriage and kept a constant fire in the stove. Sat up through the night, as there was not room for all to lie down, and thus we passed the night. _19th_.--Rode twenty miles to breakfast; arrived in Nephi about ten o'clock, nearly frozen; but a good breakfast and three hours' rest revived us, and we started again at 1 P.M. and rode to Payson, a distance of twenty-five miles, and were kindly received by Brother Donich. _20th_.--Started at ten A.M. Rode to Provo and dined at Brother Stewart's. Rode ten miles more, and were entertained by Bishop Walker, of Pleasant Grove. _21st_.--Rode thirty-five miles and dined at the Bishop's, Unionville, and arrived home at sundown; found all my family in tolerable health except my little daughter Isabel, who had been sick with a fever and cold on the lungs. I ministered to her and she speedily recovered. _Friday, 25th_.--Spent the day with my family, and in a meeting with a chartered company, called the Deseret Road and Express Company, of which I was a member. _Saturday, 26th_, and from thence to February 14th was spent with my family, and in preaching occasionally in the Tabernacle and in the different wards in the city. Also in the office of juryman on the Grand Jury of the United States Court. _Tuesday, March 4th_.--Attended at the President's office in the duty as a Regent of the University. Next day attended at the President's office as a Committee of the Regency in raising school books. _Thursday, 6th_.--Myself and family fasted and attended meeting in the Fourteenth ward school-house, and at evening visited at Brother Southworth's, and attended another meeting in the ward. Having been elected a delegate of Salt Lake County to a Convention called by the people of the Territory of Utah, to form a Constitution for the State of Deseret, I attended the daily sessions of the Convention for ten days, ending March 27, 1856. My time, after the adjournment of said Convention, was devoted to laboring on the farm, garden, and administering in the various duties of my calling, writing history, etc., until the Annual Conference, which convened April 6th and closed on the 8th. This Conference was held under a bowery adjoining the Tabernacle, and was attended by six or eight thousand people. At this Conference several hundred persons were called to go on missions to the United States, England, Australia, the Sandwich Islands and other parts of the earth. The Presidency enjoined upon me the duty of setting apart and ordaining those who were called for their several missions, in which I was assisted by the rest of the Twelve and some of the Presidents of Seventies. About this period, or immediately after Conference, I was taken sick with a fever and came nigh unto death, which sickness continued about two weeks. _May 26th_.--Accompanied by Elder Gates I started on a mission of preaching, visiting and instructing the Saints in the southern part of the Territory; during which tour we held meetings at Union Fort, American Fork, Pleasant Grove, Provo, Payson, Summit, Nephi, Fillmore, Beaver, Paragona, Parowan, Cedar City and Harmony. On my return to Salt Lake City called and preached at the different towns and settlements on the route, arriving home June 27, 1856. While at home my time was occupied in attending meetings, instructing and speaking words of comfort and encouragement to the Saints, and writing my history, assisted by my wife Kezia, as copyist. CHAPTER LIII. ------------------------ JOURNAL OF EASTERN MISSION. During the summer, after my return from the South, I performed several home missions or preaching tours through Davis, Weber and Box Elder Counties, and in September received an appointment to take a mission to the States, for which I received the following letter of appointment: UTAH TERRITORY, PRESIDENT'S OFFICE, GREAT SALT LAKE CITY, _Sept. 10, 1856_. ELDER PARLEY P. PRATT. _Dear Brother_--As you are about to leave on your mission to the States, we feel to give you a word of counsel for your guidance. We expect that your principal occupation will be to travel and preach the gospel in different places, as you shall be led by the spirit of the Lord. We are informed that there is quite a large number of Saints in the southwestern part of Virginia, which it is our wish you shall visit and instruct in the principles of the gospel. Owing to the extra duties of delegate being placed upon Brother John Taylor, it is suggested that you also aid him in writing for _The Mormon_, and such other duties as may devolve upon you by the united counsel of brethren now in charge on that mission. As you are expected to return the ensuing season, we do not consider that it would be wisdom for you to have the burden of the mission to rest upon you, but rather that you should aid the brethren for the brief period which you will remain with them. If Brother Snow should be able to resume _The Luminary_, we should be pleased to have you assist him also in writing for that publication. We believe that, by thus devoting your time during the ensuing winter, you will render the brethren now upon that mission effective aid, and be a comfort and consolation to the brethren and Saints who shall have the pleasure of your ministerial administrations, and be blessed with your society in this your short visit to the Saints in the States; and that the Lord will bless you abundantly with His spirit, and enable you to perform your mission with honor and satisfaction to yourself, and His divine acceptance, is the prayer of Your brethren in the Gospel of Christ, BRIGHAM YOUNG, HEBER C. KIMBALL, J.M. GRANT, _First Presidency of the Church of Jesus Christ of Latter-day Saints_. After receiving the foregoing appointment my time was employed chiefly in settling up my business and preparing for the journey eastward. _September 7, 1856_. I preached my farewell discourse in the Tabernacle, in which I bore testimony to the Book of Mormon and of the calling of Joseph Smith, and of his Presidency and Apostleship. At noon, the same day, gave instructions and strict charge to my son, Parley P., concerning my business, and the duties that would devolve upon him in my absence. At 5 P.M. met with my quorum in prayer, in which President Young and others laid their hands upon my head and set me apart for my mission to the States--confirming and sealing upon my head all the keys and powers of the eternal priesthood, so far as they were held upon the earth--"and that I should always be numbered among those that were faithful to the priesthood, both in this life, in the world of spirits and in the resurrection." _September 11_. Bid farewell to my family and friends and started on my eastern mission in company with several elders and friends, who were going to the States. We met, on the journey across the plains, several companies, chiefly from Europe. Some of them were companies traveling with ox teams, and several hand cart companies. The first hand cart company we met was near Green River, which consisted of two hundred and thirty men, women and children. These had crossed the plains from Iowa City--some 1,200 miles--the women as well as men drawing hand carts and the children walking. They had travelled twenty miles a day and sometimes more. Their faces were much sun-burnt and their lips parched; but cheerfulness reigned in every heart, and joy seemed to beam on every countenance. The company gathered around us and I tried to address them, observing that this was a new era in American as well as Church history; but my utterance was choked, and I had to make the third trial before I could overcome my emotions. We had passed on, nothing worthy of note occurring until we arrived at Fort Kearney. _October 17_.--We arrived at Fort Kearney; here the death of A. W. Babbitt, and others with him was confirmed. The commanding officer of the fort came to me and said he had an account of Babbitt's death from the Indians themselves; and that he had obtained his papers and accounts, which he would deliver to Babbitt's wife, if she would come. We pursued our long and wearisome journey through Iowa and Illinois. On the way we saw Nauvoo and the ruins of the temple in the distance. This called up reflections which I will not attempt to describe. I thought of the temple and city in their glory; of the twenty thousand Saints once busy there; of the vast congregations once assembled there in prayer and praise; of the martyred prophets and Saints; of the wholesale murder and plunder perpetrated by ruthless mobs. I thought of my once happy but now fallen country. I greatly desired relief by tears, but tears would not come to my relief. I felt too deeply; but I felt some relief in assuring myself that at last justice would triumph and righteousness reign. _November 18_.--We landed in St. Louis after a long and toilsome journey of over two months. Here I remained, attending public meetings with the Saints; visiting, instructing, writing history, and writing for _The Mormon_, then published by Elder John Taylor in New York; visiting and preaching at several places in Missouri and Illinois, until the 16th of December, when I left St. Louis for New York--travelling by railroad. I stopped at Cincinnati, where I arrived at 4 A.M. on the 17th. Here I found some Saints, who took me and my baggage, and extended to me the hospitality of their homes. I remained in Cincinnati, preaching, conversing with the Saints and others, writing correspondence for _The Mormon_, history, etc., until the 22d, when I took leave of the Saints and started by railway for Philadelphia, where I arrived on the 24th--meeting there President John Taylor and other brethren, who kindly greeted me. Here I remained preaching, visiting, conversing, writing history, corresponding with _The Mormon_, etc., until the 31st, when I took the 10 A.M. train for New York, where I safely landed the same day--thus closing another year of my changeful, varied and eventful life. It leaves me among strangers, and yet in my own native state--a pilgrim and almost a stranger in the very city where, twenty years ago, I labored, toiled, prayed, preached, wrote and published the message of eternal truth. Oh, how darkness prevails! How ignorant, blind and impenetrable are the minds of men! My Father in Heaven, Thy will be done. As a blank of another year of my life is about to commence to be filled up, I will close the volume of the book I have been writing, commending myself to God and the guardianship of his angels; asking, in the name of Jesus Christ, that my sins and follies, up to this date, may be blotted out, and that my labors and records may be accepted; then I will retire to rest with a conscience void of offense, and with a calm and resigned confidence in my Heavenly Father. If I am privileged to awake in the morning of a new year, I will commence a new book or volume of my life. January 1st, 1857. Thank God for a new year and for the reservation of my life and health. Spent the day in visiting with President Taylor and others, and at 5 P.M. repaired to the Latter-day Saints' Hall, where I met with some four hundred persons, mostly members of the Church, in a public party. Judge Appleby called the meeting to order; I opened by prayer. President Taylor made a few remarks, after which there were songs, recitations, speeches, and amusements of various kinds, refreshments, etc., which lasted till eleven o'clock, after which I addressed them, bearing testimony of the restoration of the priesthood and gospel by Joseph Smith; was followed by Presidents Smith and Taylor. While in this party we received news of the safe landing of two hundred and twenty Saints from Europe on the "Columbia." My time was occupied in visiting the Saints, meeting in council with the brethren, writing, etc., until the 5th, when I met in the evening with Brothers Taylor, Smith, Snow and Appleby in council at Brother Taylor's residence. After opening by prayer I was chosen to preside, and Brother Appleby acted as clerk. Brother Snow made a statement in relation to the financial condition of the emigration under his agency. We agreed to make this a matter of prayer, and to solicit and influence means into that channel as far as possible. At 7 P.M. Brother Taylor having furnished an upper room in his residence, the before-named persons, five in number, met in a room for prayer, in which we humbled ourselves and called on the Lord for remission of our sins and the light of the Spirit of God to guide us in our several duties. We also asked for means, and for our way to be opened up to enable us in all things to magnify our callings; dedicating ourselves renewedly to the service of God. After this we continued in council until a late hour. _January 6th_. I visited Mr. George W. Pratt, No. 89 Gold Street, on the subject of genealogy--he being the son of Zadoc Pratt, ex-member of Congress, and descended from the same parentage as myself, our progenitors being among the early settlers of the New England Colonies. I conversed with him very agreeably for half an hour, and learned that he was in correspondence with Brother Orson, in Liverpool, on the subject of our ancestry in England. _January 7th_--I was in council all day at Brother Taylor's residence with the brethren of the Twelve. We resolved to concentrate our energies this year in forming settlements on or near the Platte River, on the route of our emigration, according to the instructions of President Young. We voted that _The Mormon_ be continued, and that it is not expedient for Brother Snow to resuscitate the _Luminary_ at present. Next day bid farewell to the brethren, and took the train for Trenton, N. J. Here I was kindly received by Brother Hurdley and family, where I remained for two days, the weather being very cold. _Saturday, 10th_.--Joseph Asay came with a carriage and conveyed me about four miles into the country to his house. This day I completed a communication for _The Mormon_ on spiritual communication in modern times. _Sunday, 11th_.--Preached to a small congregation in a school house, and returned with Brother Asay and spent the evening in instruction--several of the Saints from Trenton being there. Spent the time writing, visiting and conversation with the friends here until the 14th, when I took leave of my kind friends in Trenton; taking the cars for Tacony, where I arrived at noon, went to Sister Conrad's, where I was received with every conceivable kindness. After dinner preached to them and read the revelation on marriage. God blessed me to open their understandings, teaching things of the kingdom. Here I wrote a communication for _The Mormon_ called the "Looking-glass;" conversed with and instructed the family on many things. _Saturday, 17th_.-Returned to Philadelphia and stayed at Brother Harmer's; received this evening letters from home, dated November 4th, at which time several of my family were sick. I invoked the blessing of God upon them that they might be healed and comforted. _Sunday 18th_.--Though the wind was very high and extremely cold, attended with a severe snow storm, I repaired to meeting and preached to a few in the morning, and at night attended meeting again in our own hall, the Spirit of God being among the Saints in the meeting. _Monday, 19th_.--Still being very snowy, cold and windy, remained at the house of Brother Harmer and wrote to my family. _Sunday, 20th_.--Railroad travel being obstructed by drifts of snow, I visited at Peter Rensimer's; stayed all night and talked to him, his wife and others, till a late hour. On the next day wrote a poem on "My Fiftieth Year," which was responded to by John Taylor, both of which were published in the _Mormon_ at New York.* Returned to Tacony in the evening and repaired to the house of Sister Conrad; the family came together and I taught them the gospel. Next day visited with the family, taught them and some of their friends who came in, the principles of the gospel. [Footnote] *These poems will be found in the latter part of this work. _Thursday, 24th_.--Bade farewell to my kind friends in Tacony, took the train for Philadelphia, where I arrived at half past nine. Attended the Saints' meetings at Washington Hall three times this day; addressed the people morning and evening; communed with them; heard their testimony in the afternoon. We were blessed through the day with the Spirit of God and had much joy. _February 1st_. Attended meetings three times in Washington Hall, Philadelphia. Preached in the morning repentance to the Saints and preparation for the great restoration. In the evening preached on the Resurrection to a crowded house, and bid the Saints farewell. _Tuesday, 3d_. Wrote, visited sister Fenton, and there spent the evening in an agreeable company of some fifteen of the Saints. We sang and prayed, feasted and rejoiced, and taught them as we were led by the Spirit. Elder Angus M. Cannon being with me in this and nearly all my visitings and meetings in this city. A happier companion is seldom found. _Wednesday, 4th_. Spent the evening at a tea party; at ten o'clock we sang, "When shall we all meet again?" etc. Knelt down and prayed. This was my farewell of Philadelphia and the Eastern States. I then took a final leave of the Saints, and, accompanied by Elder Cannon, started for the railway. Here I met with Brother and Sister Beers, and some others who had come to see me off. I took the train for Pittsburg, where I safely arrived February 5, at 2:30 P.M. Took the train at three for Mansfield, Ohio, where I landed safely at 1:30 next morning. Stayed at a hotel, and on the 6th took train at 12 P.M. and arrived at Hannover, Huron County, Ohio, at 4 P.M. Here a neighbor volunteered to carry me half a mile to my brother, Nelson Pratt's. We were overjoyed to see each other after twenty-one years' absence. He had a wife and three children living, viz: a son, Edwin Delano Pratt, aged twenty years; and two daughters, Helen Orisa, aged fourteen, Aurelia Fenetto, aged twelve years. Remained and visited with my brother and family; talked, read, reasoned, etc., until the 11th, when I had a call from a young school teacher named Pratt, perhaps a distant relative, who had a spirit of inquiry and was teachable. We conversed much, and I lent him some books. As he and others were soliciting a meeting, I finally consented to appoint one for Thursday evening at the school house near my brother's. In fulfilment of this appointment I preached to a large congregation in a capacious school house. _Friday, 13th_.--At noon took leave of my brother Nelson and his family, who accompanied me to the railroad station, and bid me an affectionate farewell. This night, about eight o'clock, the locomotive ran over and killed a horse, and was thrown off the track with a number of cars, some of which were broken. By this accident we were hindered some six hours, during which time we sat in the cars and slept as best we could. Arrived in Columbus, Ohio, at 4 A.M. Here we stopped and slept at a hotel until 9 A.M. At 1 P.M., started for Cincinnati, where I arrived at dark, and was kindly received by Brother Meriweather and family. _Sunday, 15th_.--Met with the Saints three times; taught them repentance and reformation of life: stayed at brother Walker's. _Monday, 16th_.--In the evening Mr. Alberger and Dr. Darling called to see me, and spent the evening in conversation on the various phenomena of Spiritualism. Mr. Alberger related to me the circumstances of the introduction of a secret order, called the Patriarchal Order, which order, he said, was introduced by spirits in Cincinnati a short time previously by means of a stone, with a new alphabet and a key to read the same. He also made me a present of the stone, or rather a pattern of the same in plaster of Paris, with the alphabet thereon and key to read the same. Also a printed pamphlet containing the ceremonies of the "Patriarchal Order," and the forms of initiation of members into the same, with a request that I would take them to Salt Lake and exhibit them to the Council there. The following day, wrote an article for the _Cincinnati Gazette_, in defense of Utah. In the evening met with the Saints, and preached at Thos. Shore's. The next day was very rainy; visited at Brother Meriweather's, and found Brother Geo. A. Smith there, just arrived from Virginia. He had spent some time in Washington City, in company with John Taylor, who was one of the delegation, but as no encouragement was given for the admission of Utah at the present session, the petition was withdrawn. _Friday, 20th_.--Wrote for _The Mormon_, visited with Brother Smith, etc. My communication to the _Cincinnati Gazette_ in defense of Utah, appeared in this day's paper. We mailed several copies of the paper to the members of Congress, and to _The Mormon_. _Sunday, 22d_.--Attended at Melodian Hall at 10:30 A.M., and heard an excellent discourse from Elder G. A. Smith. At 2:30 P.M. I preached on first principles, and in the evening met the Saints at Brother Shore's, and reorganized the Cincinnati Branch. Elder Joseph Bean was unanimously chosen to preside, and was ordained a high priest under the hands of G. A. Smith and myself. Brother Benjamin E. Styles was reappointed clerk. At ten o'clock we sung "When shall we all meet again." We appointed and set apart Brother D. O. Ridout to a mission in southwestern Virginia. We blessed and administered to several. A man named James Raliston came to us and expressed his faith in the gospel as he had heard us preach it the day before. Many of the Saints now gathered in to see us, and contributed means to help us, and manifested their love in every way that was in their power. We bid them farewell about 2 P.M., and took the train for St. Louis, at which place we arrived safely about midnight. _Tuesday, 24th_.--Called and stayed at Brother Boardman's. Here, for the first time, heard of the sudden and unexpected death of President J. M. Grant, who died in Salt Lake City, in November last. He was a great and good man, called away in the full vigor of manhood. He has gone to his rest, but we are left to mourn. _Wednesday, 25th_.--On repairing to the office found letters from home, also one from Sister Ruth Sayers, who crossed the plains with us on our outward trip from Salt Lake City. I also read in the _Western Standard_, a paper published by George Q. Cannon in California, a confirmatory account of the death of President J. M. Grant. We found the Saints in St. Louis well and prosperous. After spending some time in the office in council I repaired to brother Restell's, and was kindly received by Sister Restell and Sister Pollard. This night I was taken very sick. _March 1st, 1857_.--I found myself quite well again, and, being Sunday, I met with the Saints three times and had good attendance. I preached in the forenoon, and Erastus Snow and others in the afternoon. We had sacrament, and the gift of the Holy Ghost was upon us. Brother Snow spake by it in great wisdom. The spirit of reformation is abroad in the St. Louis branch, but the adversary also has a great hold there. _Monday, 2d_.--We met with the Saints and assisted President Snow to confirm twenty-nine souls, who were baptized in the font there. At 7 P. M. the same evening met with the brethren in council. Much instruction was given to the elders by Presidents Snow, Smith and myself. _Tuesday, 3d_.--Assisted President Snow at the office, on the Deseret alphabet, etc. The above is the last extract from the journal of President Parley P. Pratt. CHAPTER LIV. ------------------------ Family Letters:--"My Fiftieth Year:"--Response by John Taylor. NEW YORK, _January 3d, 1857_. MY DEAR SON PARLEY: I am well; how are you? Please write and let me know. I long to see and hear from you. I am getting along very comfortably. You will see by the enclosed how "_Mormonism_" keeps printers and editors busy. Give my best love to all the family, and especially to the children. Remember me to Olivia and Moroni. Do the best you can for me and my family, and try to get a good education; and try by prayer and doing right to cultivate an acquaintance with the Spirit of the Lord. Read the enclosed letter to the family, and then have it carefully laid away as a part of my history. Now, my son, farewell. God bless you. Amen. Your affectionate father, P.P. PRATT. NEW YORK, _January 3d, 1857_. MY DEAR FAMILY: A happy New Year to each of you. I am well. I spent Christmas in Philadelphia in a public party of the Saints--say 300 persons-- assembled in a large hall neatly furnished and lighted. There were prayers, hymns, songs, recitations, comic, tragic, sublime and ridiculous. There was some music and dancing, merry making, eating and drinking till midnight. I did not dance, but I preached and bore testimony. On the following Sunday I preached twice in the same hall, some 500 persons being present. On Wednesday, December 31st, I arrived in this city and put up with President John Taylor. This closed the year 1856. _January 1st, 1857_.--I attended a public party of the Saints here from 5 P.M. till midnight. It was like the one in Philadelphia--only there was no dancing. About 400 persons were present. During this party the news arrived of the landing of 220 Saints at Castle Garden direct from Europe, all in good health and spirits. These we visited next day in company with Presidents Taylor, G. A. Smith, and E. Snow, who are here now, and we shall hold a council. The Saints here are mostly emigrants from Europe and very poor. I am now well clothed, and God has opened my way to obtain sufficient funds for travelling expenses. A letter from my Brother Nelson announces that all is well there, and they are overjoyed to hear that I am to visit them. He is trying to sell and go to the valley. Brother Orson writes to me that all is well with him. I have gone as far East as I intend to go. I hope soon to commence to return westward, visiting my brother Nelson as I go. The darkness which broods over this country can be felt--it is no place for me. I feel like going to the frontiers and fitting out as soon as grass grows. The whole country is being overwhelmed with the most abominable lying, mockery, and hatred of the Saints, and with all manner of corruption. The legions of spirits are let loose and are working wonders. All things are ripening for a universal overthrow of all human power in this land. I am almost an intruder wherever I go. I am a stranger and the world knows me not. There are a few of the Saints and others who will hear us, and not exactly demand a vote of thanks, although some of them would think it a great condescension for which we ought to thank them. O, God, let me retire from such a generation into dens, caves, deserts, mountains--_anywhere_. But I will say no more about them. I feel for my family and pray for them continually. I hope they with me may have grace to endure to the end, and be saved in the kingdom of God. My history is mostly completed. It will probably not be published in my day. Should anything happen to me, and the record be preserved, I wish it carefully compiled, copied, and taken care of. My feelings, and the affections of my heart, I will not attempt to describe, but will express them in person when I return. Should I never return, be assured they are as warm and as tender as ever, and I think a little more so. I hope you will not be cast down or borrow any trouble about me because I admit an if, as to my safe return. I have no doubt but that I shall return in safety and live to a good old age. But still I must acknowledge that I do anticipate with a great deal of pleasure the change of worlds. And, every day that I work on my history, I naturally think that the word finis will soon be added to the end. * * * * Write when you can via California and Panama. Now God bless and preserve you all, even to little Mathoni. Amen. Yours ever, P. P. PRATT. To my wife HANNAHETTE and others. MY FIFTIETH YEAR I am fifty years old! I have lived to see Seven times seven and a Jubilee. That period famed in the days of yore As a grand release for the humble poor; When the pledg'd estate was again restor'd, And the bondman free'd from his tyrant lord. When man his fellow was bound to forgive, And begin anew to think and to live. The nations have hail'd the year of my birth As a Jubilee to the groaning earth.* The triumphs of steam over land and sea Have stamp'd the age of my Jubilee. I have mark'd its progress at ev'ry stride, From the day it was launch'd on the Hudson's tide Till it conquer'd the ocean--grasp'd the land, And join'd the world in a common band. I have liv'd to behold the lightnings yield To the mandate of man, and take the field, As a servant-runner to bear the news In an instant, where its lord might choose. [Footnote] *The first steamboat was launched in 1807, on the Hudson river, by Robert Fulton. And, scarce less strange, I have liv'd to behold A _Mormon Sage_, with his wand of gold, Overturn the world, and toss it up As a teller of Fortunes would his cup.* All these are facts; but of little worth, Compared with a Prophet restored to earth. I have seen his day and have heard his voice Which enraged a world, while the meek rejoice. I have read the fate of all earthly things: The end of thrones, and the end of kings. I have learned that truth alone shall stand, And the Kingdom of God fill every land. I have seen that Kingdom rolling along, And taking its seat 'mid the mountains strong; While the nations wondered, but could not tell To what these wondrous things would swell. I have wandered far, over land and sea, To proclaim to the world its destiny-- To cry to the nations, repent and live, And be ready the bridegroom to receive. [Footnote] *An American soldier, of the Mormon Battalion, discovered the gold mines in California in 1847. I have wandered far--I have wandered wide, From Maine to the wild Missouri's tide; And over the Atlantic's sea-girt isles Full many a weary thousand miles. I have trampled the desert's burning sands And the snow-clad mountains of unknown lands. 'Mid the crystal waters of Deseret I have pulled the oar and cast the net. I have climbed the steeps 'mid the golden ore, And roamed o'er the lone Pacific shore. I have ploughed its bosom many a day To visit the nations far away. I have stood on Chili's distant shore, Where the Polar Star is seen no more. I have gazed on the Andes' heights of snow, And roamed 'mid the flowery plains below. I have toiled with the great in freedom's cause, And assisted to give to a State its laws. I have lain in a dungeon, bound in chains, And been honored in Courts where Justice reigns. In a thousand joys, and a thousand fears I have struggled on through my fifty years. And now, by the law of God, I am free; I will seek to enjoy my Jubilee. I will hie me home, to my mountain dell, And will say to the "Christian" world--farewell! I have served ye long--; 'twas a thankless task; To retire in peace is all I ask. Another fifty years will fully prove Our message true, and all our motives love. Then shall an humble world in reverence bow, And hail the Prophets so rejected now. Kings shall revere, and nations incense bring To Zion's temple and to Zion's King. I shall be there and celebrate the day 'Till twice ten fifties shall have passed away. A RESPONSE TO P. P. PRATT'S "FIFTIETH YEAR" BY JOHN TAYLOR Thou art "fifty years old"--I am glad to see That thou now canst hope for a Jubilee. Go rest thee, my friend, for weary and long Thou hast faithfully striven with a wayward throng; With a world environed with error's chain Thou hast wrestled and struggled, but not in vain. On thy native shore and on foreign land Thou hast battled for truth with a master hand, And their cities, and towns, and hamlets have rung With the sound of truth, with the voice of song, And thousands in Zion do now rejoice, Who've read thy works or heard thy voice, And millions have seen thy bosom swell With celestial truths thou lov'st so well. Let drivelling sycophants bow the knee To that chameleon shrine, popularity, And with honey'd lips, bound with mammon's spell And with wheedling, whining, canting tongue, Daub o'er the deeds of a hellish throng. 'Twas thine the mask from their loathsome face To rend, and exhibit their foul disgrace. Thou hast grappled with sages in error rife, Thou hast taught to the erring the way of life; With flaming words and a burning pen Thou hast bearded gaunt priestcraft in his den, And said Baal's grizzly priests, avaunt! I dare you in your dark, ghastly haunt. And the canting, craving minions fled At the truths thou penned and the words thou said. With Elijah's faith and Elijah's rod, Thou despised their power and defied their god, And made the canting hirelings cower Beneath the truth's keen withering power. Thou show'd them their systems were doom'd to fall That "Upharsin" was written on Babel's wall. Thou hast spent 'midst their hordes a busy life; Thou art leaving the den of their Babel strife. Let others know now 'mid the nations roam, And hie thee away to thy mountain home. If, sleeping at night, the weary may Forget the cares and toils of day; And if by God to man is given A day of rest in every seven; If the pledged possession could be restored, On the grand release by Jehovah's word; If the debtor's bonds could then be broke, And the slave be freed from a master's yoke, And the very land a partaker be Of the general jubilant Jubilee; If all bonds were broken on that day, And chains and manacles thrown away; If throughout the land, by every tongue, All joined in the joyous Jubilee song; If debtors and slaves and earth were free, Thou oughtest to have a Jubilee. If a wish from a sincere friendly heart Can to thee any comfort or joy impart; If a fervent prayer to the God of grace Could smooth thy path in thy onward race, That prayer would be, may grace be given To wend thy onward course to Heaven. May'st thou abound in corn and wine, And the blessings of plenty now be thine; May thy family all be free from care, And a husband's and father's plenty share; May thy sun go down with glory rife, And dying may'st thou burst into life; And, when sleeping among the silent dead, Have the blessings of millions on thy head; And living with God, may'st thou be free, And partake of an endless Jubilee. FINIS. APPENDIX ------------------------ Soon after the last extract from his journal, President P. P. Pratt left St. Louis for Arkansas, where he was followed by three bloodthirsty wretches, who had previously declared their intention to kill him. To aid them in their sanguinary designs they preferred fictitious charges against him, from which he was honorably discharged by a United States Court at Van Buren. These assassins then followed him and murdered him in cold blood, near Van Buren, Arkansas, May 13, 1857. We extract the following, in relation to his death, from _The Mormon_ of May 30, published in New York, John Taylor, Ed.: ASSASSINATION OF PRESIDENT P. P. PRATT. "Our readers will doubtless be startled with the above announcement; our heart is deeply pained to say it, but we have no reason for doubting the sad intelligence that has reached us, though, as yet, only by the way of the public press. A few days ago we were advised of his apprehension near Fort Gibson; and, close upon the receipt of that information, we learned, by telegraphic despatch, that he had been assassinated near Van Buren, Arkansas, May 13. * * * "As we have not the space this week that we require to enter into details, and may, before another issue, receive additional information on the subject, we shall only say, for the benefit of those who are interested, that his assassins followed him some twelve miles from the place of trial, and, taking advantage of his lonely position, shot him. "Though we deeply deplore the loss to the Church of such a great and upright man, and the bereavement to his family, yet we mourn not. His life has been one of honor and faithfulness; his days have been well spent in the service of his God; his name is revered by thousands and tens of thousands, and will be honored by millions yet unborn; while that of his cowardly assassins, and those who have cheered them on to this damning deed, and who now rejoice over their crime, will be loathsome, and a stink in the nostrils of God and good men." The following is extracted from the _Millennial Star_ of July 4, 1857, and written by his brother, Orson Pratt, who was then Editor of the _Star_: BIOGRAPHICAL SKETCH OF PARLEY P. PRATT. "This great Apostle and martyr of the nineteenth century was born on the 12th day of April, 1807, in Burlington, Otsego county, State of New York. He was the third son of Jared and Charity Pratt; Jared was the son of Obadiah and Jemima Pratt; Obadiah was the son of Christopher and Sarah Pratt; Christopher was the son of William and Hannah Pratt; William was the son of Joseph Pratt; Joseph was the son of Lieutenant William and Elizabeth Pratt, who were found among the first settlers of Hartford, Connecticut, in the year 1639. They are supposed to have accompanied the Rev. Thomas Hooker and his congregation, about one hundred in number, from Newtown, now called Cambridge, Massachusetts, through a dense wilderness, inhabited only by savages and wild beasts, and became the first founders of the colony at Hartford, in June, 1636. "This ancient pilgrim, William Pratt, was a member of the Legislature for some twenty-five or thirty sessions; and the General Court gave him one hundred acres of land in Saybrook, Connecticut, for service performed as lieutenant in the Pequot war; he was one of the judges of the first Court in New London County. Parley P. Pratt is a lineal descendant, of the seventh generation, from that distinguished pilgrim and humble pioneer to the new world. "The youthful days of Parley P. Pratt were characterized by the soberness and thoughtfulness of manhood. Though from adverse circumstances his education was extremely limited, yet he displayed, even in youth, an originality of mind seldom exhibited. In September, 1830, he, being led by the Spirit of the Lord from his home in the State of Ohio, came several hundred miles eastward, where he fortunately obtained a copy of one of the most remarkable works of modern times--the Book of Mormon. He read the same, was convinced of its divine authenticity, and traveled in search of the highly favored men of God who had seen angels and heard the voice of the Almighty. He soon succeeded in finding some of them, from whom he learned that about five months previous the first Church of Jesus Christ of the Latter-Day Saints had been organized. He requested baptism, and was immediately thereafter ordained an Elder. The same month he visited Canaan, Columbia County, New York--the county where he had spent many of his youthful days--and after preaching a few times in different neighborhoods, and baptizing Orson Pratt, his brother, he returned to Seneca County. "Receiving a revelation through Joseph the Prophet, he, in company with three or four others, performed a mission, some fifteen hundred miles, to the western boundaries of the State of Missouri, and was among the first of the Saints to stand upon that choice land where the City of Zion is hereafter to be built, preparatory to the second advent of our Saviour. "In the spring of 1831 he returned to the northern part of Ohio, where he met Joseph the Prophet. In the summer he again performed a mission through Ohio, Indiana, Illinois and Missouri, preaching, baptizing and building up the Church. "In the autumn of 1833 he and about twelve hundred men, women and children were driven by a murderous, furious mob from their own houses and lands in Jackson County, Missouri. Two hundred houses were burned, cattle shot, hay stacks and grain burned, many whipped until their bowels gushed out; others killed, and the afflicted remnant driven across the river into Clay County. "Soon after this Elder Pratt performed a long journey of about fifteen hundred miles east, preaching repentance and strengthening the Saints. "In 1834 he again returned to Clay County, Missouri, officiating in his holy calling wherever he went. "In February, 1835, having returned to the northern part of Ohio, he was chosen and ordained one of the Twelve Apostles of this last dispensation, and the same year performed a lengthy journey through Pennsylvania, New York, and several of the New England States, and returned again to Ohio. "In 1836 he visited Canada, and established a large branch of the Church in Toronto, and other branches in adjoining towns. "In 1837 he visited New York City, where he founded a large branch of the Church. "In 1838 he removed to Caldwell County, in the western boundaries of Missouri; and in the same year another dreadful persecution commenced against the Saints, and they were again driven from their own houses and inheritances, and their property to the amount of millions was destroyed; some scores of defenseless men, women and children were murdered; some scores of others were incarcerated in dungeons, among whom was P. P. Pratt; the balance, about fifteen thousand, were exterminated from the State, and found refuge in Illinois. Elder Pratt was kept in prison, _without trial_, about eight months, when, by the kind providence of God, he made his escape on July 4, 1839. Immediately after gaining his liberty he published a history of the Missouri persecution, written while in prison. The first edition appeared in Detroit in 1839. "In 1840 he, in company with others of the Twelve, came to England, and in the city of Manchester commenced the publication of a periodical entitled the _Millennial Star_, which has continued until the present time--this being the forty-eighth volume (1886). "In 1841 he was appointed the President over all the British Conferences, and remained in this high and honorable station until the autumn of 1842, during which he edited the _Star_, superintended the Saints' emigration, and published several small but interesting works. The following winter he returned to Illinois, where he continued laboring in the ministry for one or two years. "About the beginning of the year 1845 he was appointed the President over all the Churches in the New England and Middle States, his headquarters being at New York City, where he published a periodical entitled _The Prophet_. In the summer he returned to Nauvoo. "In February, 1846, he was again driven from his home by a ruthless mob. Some fifteen or twenty thousand Saints were also driven from the United States about the same time, with the loss of houses, and lands, and an immense amount of property, which the mob are in the unmolested possession of until the present day. After wading through unparalleled sufferings with his family, he and the suffering Saints succeeded in reaching the Indian country at Council Bluffs, and being called by the Holy Ghost, through the Prophet Brigham Young, to go to England, he left his family upon the broad prairie, without house or scarcely any food, to comply with the word of the Lord. He arrived in England, assisted in setting the Churches in order, and in strengthening the Saints throughout the British islands. "In the spring of 1847 he returned to his family and brethren; and in the summer and autumn of that year he removed to Great Salt Lake Valley, and suffered incredible hardships until the harvest of 1848. "He assisted in forming a Constitution for the Provisional Government of Deseret, and was elected a member of the Senate in the General Assembly; and was afterwards elected to the Legislative Council when Utah became a Territory of the United States. "The year 1851 he was sent on a mission to the Pacific islands and to South America. "In the summer of 1855 he returned over the Sierra Nevada mountains to his home, and occupied a part of his time in preaching in the various settlements of Utah, and at other times laboring with his own hands in the cultivation of his farm. The following winter he officiated as chaplain in the Legislative Council at the State House in Fillmore City. "In the autumn of 1856 he accompanied about twenty missionaries across the plains to the States. During the winter and part of the following spring he visited the Saints at St. Louis, Philadelphia, New York and other places, preaching, writing and publishing the glad tidings of the kingdom of God. "And finally, on the 13th of May, 1857, he fell a noble martyr for the cause of truth, which he had advocated with such untiring perseverance for nearly twenty-seven years. "Among the numerous writings of this martyred Apostle may be mentioned first, the 'Voice of Warning,' printed in New York in 1838, and which has since passed through many editions, and been translated into several foreign languages; second, his 'History of the Missouri Persecutions;' third, his 'Poems;' fourth, his 'Key to Theology;' a masterly production, lately published. 'The History of his Life,' up to near the time of his martyrdom, was written by himself, and is now about ready for the press; this will doubtless prove to be one of the most interesting works proceeding from his pen. "O, how pleasant is the death of a righteous person! he lays down his body with a sure and certain hope of coming forth from the tomb in the morning of the first resurrection, to reign as a mighty King and Priest of the Most High God, to sit enthroned in eternal glory, ruling with power and dominion for ever and ever. "O, kind hearted, affectionate brother! how dearly we loved thee in life I how joyous to our soul were the words of life which flowed from thy mouth by the pure spirit of inspiration! how lovely still is our remembrance of thee! We weep not for thy death, for it was glorious! Thou hast left us only for a short moment, and we shall soon embrace thee again! Thy fiftieth year had but just rolled away, and now thy Jubilee has come! Rest in thy Father's house, with all the noble martyrs of the nineteenth century, until the Jubilee of the earth shall also come; then shalt thou return and reign triumphantly with all the redeemed of Adam's race." From the following letter, written only about four months prior to his martyrdom, he plainly indicates that his pilgrimage and "personal history in this world,"' were near their close: "New York, United States, January 2d, 1857. "Dear Brother Orson--I received your kind letter on the 30th December, 1856. I was thereby glad to hear from you and of your welfare. "I am well; I spent about a month in St. Louis; I then came on to Cincinnati and stayed four days, drawing full houses. I arrived in Philadelphia the day before Christmas--was present next day at a grand party in that city in Washington Hall. It was a fine time. Sunday last I preached three times to a full house. "I arrived here on Wednesday last; found Presidents Taylor and Smith as well as usual. "Yesterday I attended a party here, in the Saints' Hall; it was an interesting affair, some four hundred persons being present. We were entertained with songs, prayers, preaching, praying, recitations, eating, drinking, etc. "In the midst of our evening's enjoyment the news arrived of the arrival of the Columbia, with a ship load of Saints from England. To-day we accompanied brother Taylor to see them. All well, but a rough passage; no deaths. The weather is mild here, and the winter so far very fine. "I have not yet seen the Pratt family, of whom you speak, but I think I will visit them in a day or two. "You ask how long I will stay in the States. I answer, till spring. I will then go home, if God will, if I have to go with a hand cart. This country is no place for me; the darkness is so thick I can literally feel it. I cannot obtain the least assistance here for my family; a tight match to obtain travelling expenses. "I have heard nothing from home since October 1st, but I hope to hear soon. I congratulate you on the marriage of your first born, and hope you will soon become a grandfather. "_Now, dear brother Orson, be of good courage--our pilgrimage will soon be over, and our personal history in this world will naturally come to the word_ FINIS. "As to my history, I have it now complete from my birth up to to-day. It will contain about as much reading as the Book of Mormon. I would publish it, in part or in full, if gold was plentiful. * * * "I have written to Nelson Pratt and received an answer; he is well. I am going there soon, if all is well. "I am to start from St Louis for home just as early in the spring as the weather will permit. Farewell! God bless you. "I am your own brother, "P. P. Pratt." GENEALOGY ------------------------ The following correspondence, extracted from a letter from my brother, Orson Pratt, Sen., dated at Washington, D. C, March 10th, 1853, throws a clear light upon our ancestry, back as far as the earliest settlements of the Pilgrim Fathers in Saybrook and Hartford, Conn. "_My dear brother_ Parley--I embrace the present opportunity to write a few lines to you. * * * "It affords me much joy to be able to inform you that I have obtained the names and some knowledge of our ancestors back for many generations. "The genealogy runs thus: Our father, Jared Pratt, was the son of Obadiah, who was the son of Christopher, who was the son of William Pratt, who was the son of Joseph Pratt, who was the son of Lieutenant William and Elizabeth Pratt, who is supposed to have come with his brother, John Pratt, from Essex County, England, about the year 1633, who were found among the first settlers of Hartford, Connecticut, in the year 1639. They are supposed to have accompanied the Rev. Thomas Hooker and his congregation, about one hundred in number, from Newton, now called Cambridge, Massachusetts, through a dense wilderness, inhabited only by savages and wild beasts, and became the first founders of the colony at Hartford, Connecticut, in June, 1636, and thence to Saybrook about the year 1645. "The way I came by this information is as follows: Seeing a short editorial in some of my exchange papers, that there was an attempt being made to search out the lineal descendants of Lieutenant Wm. Pratt, and that the Rev. Frederick W. Chapman, of South Glastenbury, Conn., was engaged in that work, I immediately addressed a letter to him, giving him the names of Jared, Obadiah and Christopher, and asking him for all the information he was in possession of in relation to our ancestors. He immediately sent me a letter and two printed circulars. The following is a copy of the letter: South Glastenbury, _March 5th_, 1853. "Dear Sir--I have just received your favor. It affords me pleasure to be able to show you the connecting links between your grandfather, Obadiah Pratt, and the first settler, William Pratt, who came with the company that located at Hartford, Conn. He received a portion of land in the first distribution in February, 1639. He married Elizabeth Clark, daughter of John Clark, of Milford, Connecticut, about the same time. He had eight children. Of these, two were born in Hartford. He removed to Saybrook in 1645. His third child, Joseph Pratt, born at Saybrook, August 1st, 1648. SECOND GENERATION. Joseph Pratt & Sarah Chapman, Married September, 1686. Thirteen children--five by a former wife. William one of the children. THIRD GENERATION. William Pratt & Hannah Hough, Married October 8, 1700. Six children, viz: Joseph, born April 13, 1103. Ephraim, born April 1, 1705 Margaret, born April 1, 1708 Christopher, born Nov. 4, 1712 Elizabeth, born Jan. 20, 1717 Experience, born Sept. 28, 1720 FOURTH GENERATION Christopher Pratt, Sarah Pratt, Married June 14, 1739 Children: Stephen, born June 30, 1740, at Saybrook. Obadiah, born Sept. 14, 1742, at Saybrook. Sarah, born March 28, 1745. Hannah, born Aug. 6, 1747. Chalker, born Feb. 14, 1750. Samuel "I want very much to get all the descendants of the last six. Your letter was the first clue to any of them which I have received. It is more difficult to trace the descendants of Joseph than any other of the six children of William Pratt. In fact, they seem to have disappeared from Saybrook about a century ago. "I have already collected about two thousand of the descendants of William Pratt. There are probably not less than five thousand. Robert Chapman, my ancestor, was married about two years after William Pratt. I have collected over five thousand of his descendants, and the work--a volume of three hundred to three hundred and fifty pages--is nearly ready for the press. I shall be able to collect most of the descendants of William if those whom I address will answer my letters and lend a helping hand. "May I rely on you to aid me in collecting the descendants of Christopher Pratt? "Is your father living? If so, he may be able to inform you where the brothers and sisters of his grandfather, Christopher resided--or, perhaps, give the post-office address of one of the descendants of each family. "He can, of course, give me some account of his uncles and aunts. Please write immediately and inform me. I want the marriage of Stephen, when and to whom--and of Obadiah, when and to whom, and the names of their children--dates of birth; and so of Sarah and the others. "You can, of course, give me a list of your grandfather's children. Also give the name of your mother, and date of your father's marriage, with a list of all his children. "I enclose two circulars. There is a Pratt, ex-Governor of Maryland; I know not his address; if you can ascertain, please forward one. Let me hear from you soon. Respectfully yours, Frederick W. Chapman. "Now, my dear brother Parley, when I received the foregoing letter I wept like a little child; I was so overjoyed that I could not refrain from weeping. "There are none among all the descendants of our ancestor, Lieutenant William Pratt, who have so deep an interest in searching out his descendants as ourselves. We know that the God of our fathers has had a hand in all this. He it was who brought our ancestor William from England, and established him in this choice land of promise, given to us by virtue of the covenant made with our ancient father, Joseph, the son of Jacob. "The Lord God of our fathers has multiplied them in this land, and made them almost a nation within a nation. Blessed be the name of our God, for He remembereth his covenants forevermore. "He has wrought upon the hearts of his servants, our relations, though unknown to them, to inquire out the genealogy and history of our fathers upon the promised land. Yea, blessed be the name of the Lord God of Joseph and of Israel, for he hath given into our hands the keys of the priesthood and the doctrines of salvation, that we might stand as saviors upon Mount Zion, in behalf of our ancestors and their lineal descendants. Let us, my dear brother Parley, take hold of this matter in earnest and assist our kindred in the laudable enterprise which they have undertaken. "I have no records with me and my memory is weak. Therefore, I hope you will search up all the family records, and all the verbal information within your reach--with names, dates, births, places, marriages and deaths, and forward without delay. "Does our father's sister, aunt Lovina Van Cott, or yourself know anything about the descendants of Stephen, Sarah and others, the brothers and sisters to our grandfather, Obadiah? How shall we get a clue to them? Is It possible to find out any descendant of either of the brothers or sisters of Christopher Pratt, of Saybrook, our great-grandfather? Who and when did our grandfather, Obadiah, marry? How many children had Obadiah? Whom did they marry, and when? How many children had each of our uncles and aunts, the brothers and sisters of our father? And how many children and grandchildren has each of these cousins? In short, all the descendants of our great-grandfather, Christopher, are wanting. * * * Send all the information you can gather to Mr. Chapman. It might not be amiss to send him your 'History of the Persecution,' your 'Voice of Warning,' and such other works as you may be the author of; and also, if you see proper, a biographical sketch of your life I have forwarded to him all of my works. * * * I have also sent him all the information in my power concerning our kindred. * * "I sent a letter last evening proposing to take some fifty or a hundred dollars worth of the records as soon as published. These will supply myself and brothers and our rising families. I also proposed to search out, if possible, the ancestors of William Pratt, in England. I expect to visit England in April or May, and shall probably be absent two or three months. "This from your younger brother, "Orson Pratt." After receiving the foregoing, I gathered the little information I could, in so new a country as Utah Territory, and adding it to that which I knew myself, the result or summary of the whole is as follows--for a portion of which I am indebted to the family records of my aunt Lovina Van Cott, and to her memory, she being still living, and near my residence in Salt Lake City. Our great-grandfather, Christopher Pratt, of Saybrook, Conn., had six children, as follows, viz: Stephen, born June 30, 1740, at Saybrook. Obadiah, born Sept. 14, 1742, at Saybrook. Sarah, born March 28, 1745. Hannah, born Aug. 6, 1747. Chalker, born Feb. 14, 1750. Samuel Our grandfather, Obadiah Pratt, son of Christopher and Sarah Pratt, born in Saybrook, Conn., September 14, 1742, received in marriage Jemina Tolls, born in New Haven, Conn., August 11th, 1754. Date of marriage not known. He died in Canaan, Columbia County, New York. March 2, 1797. His wife died in Washington, Dutchess County, New York, Nov 24, 1812. Eleven children, as follows: Jared, born in Canaan, Columbia County, N. Y., November 25, 1769. Barnabas, " " " " " " " March 4, 1771. Samuel, " " " " " " " February 2, 1773. Rhoda, " " " " " " " May 30, 1775. William, " " " " " " " May 21, 1777. Sarah, " " " " " " " September 3, 1781. Obadiah, " " " " " " " July 30, 1784. Lovina, " " " " " " " August 6, 1787. Ira, " " " " " " " October 10, 1789. Ellis, Twin sister of Ira, lived five days. October 10, 1789. Allen, born in Canaan, Columbia County, N. Y., May 3, 1793. Our father, Jared Pratt, son of Obadiah and Jemima Pratt, received in marriage Mary Carpenter, daughter of Samuel Carpenter, of New Lebanon, N. Y. She bore him one daughter, named Mary, and afterwards died. This daughter married a Mr. Brown, of New Lebanon, and bore one son, named Jerome Brown. She afterwards lost her husband, and was married to Samuel Bigalow, of New Lebanon; they may be still living at that place. Our father, Jared, afterwards received in marriage Charity Dickison, daughter of Samuel Dickison, of Bolton, N. Y. I remember seeing him once (Dickison) when a small boy. Our father, Jared, died at Detroit, Michigan, of a fever, November 5, 1839, being near seventy years of age. He died in the house of his eldest son, Anson, who buried him some three or four miles north or northeast from Detroit, in Michigan. Our mother, Charity, died of cholera in the house of her son Anson, at St. Joseph, Missouri, May 20, 1849, and was buried in the graveyard of that town, and a tombstone erected to her memory. Their children, five in number, were as follows: Anson, born January 9, 1801, died May 26, 1849. William D., born September 3, 1802, Town of Wooster, New York, died September 15, 1870, Salt Lake City. Parley P., born April 12, 1807, in Burlington, Otsego County, New York. Orson, born September 19, 1811, in Hartford, Washington Go. New York. Nelson, born May 26, 1815. Transcriber's Note ------------------------ This text was prepared by Tom Nysetvold, based on public-domain materials including a text available from the Book of Abraham Project and text and scans available from Archive.org. It is intended to reproduce the 1888 Chicago edition. Email tomnysetvold@gmail.com with corrections or to participate in proofreading of similar early books of The Church of Jesus Christ of Latter-Day Saints. 
42238	----	Transcriber's note: Text enclosed by underscores is in italics (_italics_). Text enclosed by = is in bold (=bold=). Small capital text has been replaced with all capitals. Variations in spelling, punctuation and hyphenation have been retained except in obvious cases of typographical error. Page vi. The transcriber has changed the page number in the table of contents for "LECTURE VIII, ARTICLE 4" from 160 to 164 to match the actual beginning page of the section. Page 51: The close quote mark has been added: sacrificed by being laid in the heated arms and burned". Page 234: The open quote mark has been added: by the authority of "Beelzebub the prince of devils."[727] Page 245: "Then, a century later, Malachi,[747] the last of the prophets"--A footnote anchor was missing and has been inserted by the transcriber. Page 306: 7. follows "5. Mexican Tradition concerning the Savior." The book has no number 6. * * * * * [Illustration: coverpage] [Illustration: titlepage] THE ARTICLES OF FAITH A SERIES OF LECTURES ON THE PRINCIPAL DOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS BY JAMES E. TALMAGE, One of the Twelve Apostles of the Church PREPARED BY APPOINTMENT, AND PUBLISHED BY THE CHURCH Eleventh Edition in English INCLUDING THE FIFTY-SECOND THOUSAND THE DESERET NEWS, SALT LAKE CITY, UTAH. 1919 ENTERED ACCORDING TO ACT OF CONGRESS IN THE YEAR 1890, BY JAMES E. TALMAGE, IN THE OFFICE OF THE LIBRARIAN OF CONGRESS, AT WASHINGTON. COPYRIGHT 1913 BY JOSEPH F. SMITH TRUSTEE-IN-TRUST FOR THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. PREFACE TO FIRST EDITION. The lectures herewith presented have been prepared in accordance with the request and appointment of the First Presidency of the Church. The greater number of the addresses were delivered before the Theology Class of the Church University; and, after the close of the class sessions, the lectures were continued before other Church organizations engaged in the study of theology. To meet the desire expressed by the Church authorities,--that the lectures be published for use in the various educational institutions of the Church,--the matter has been revised, and is now presented in this form. In anticipation of probable question or criticism regarding the disparity of length of the several lectures, it may be stated that each of the addresses occupied two or more class sessions, and that the present arrangement of the matter in separate lectures is rather one of compilation than of original presentation. The author's thanks are due and are heartily rendered to the members of the committee appointed by the First Presidency, whose painstaking and efficient examination of the manuscript prior to the delivery of the lectures, has inspired some approach to confidence in the prospective value of the book among members of the Church. The committee here referred to consisted of Elders Francis M. Lyman, Abraham H. Cannon, and Anthon H. Lund, of the Quorum of the Twelve Apostles; Elder George Reynolds, one of the Presidents of the Presiding Quorum of Seventy; Elder John Nicholson, and Dr. Karl G. Maeser. The lectures are now published by the Church, and with them goes the hope of the author that they may prove of some service to the many students of the scriptures among our people, and to other earnest inquirers into the doctrines and practices of the Church of Jesus Christ of Latter-day Saints. JAMES E. TALMAGE. Salt Lake City, Utah, April 3, 1899. PREFACE TO THE TENTH EDITION. This issue of "The Articles of Faith" presents some departures from the earlier imprints in wording, in the substitution of several rewritten paragraphs, and in the introduction of numerous additions to the notes and references. This entire edition is printed on India paper. Since the issuance of the last preceding edition, translations of the work have been published in Dutch and Japanese. JAMES E. TALMAGE. Salt Lake City, Utah, February, 1917. PUBLISHERS' NOTE TO ELEVENTH EDITION This edition of Dr. James E. Talmage's valuable work "The Articles of Faith" is printed from the electrotype plates used for the last preceding edition, which was the first India paper issue. Salt Lake City Utah, October, 1919. CONTENTS. LECTURE I. Introductory. Importance of theological study.--What is Theology?--Extent of the Science.--Theology and religion.--Origin of the "Articles of Faith."--Standard works of the Church.--Joseph Smith, the Prophet.--His parentage and youth.--His search for truth and the result.--First vision.--Angelic visitations.--Later developments, the martyrdom.-- Authenticity of his mission 1-26 LECTURE II, ARTICLE 1. God and the Godhead. The existence of God.--Attested by general assent of humanity.--Evidence of history and tradition.--Evidence supplied by human reason.--Evidence of direct revelation.--The Godhead, a Trinity.--Unity of the Godhead.--Unauthorized dogmas refuted.--Personality of each member of the Godhead.--Some of the Divine attributes.--Idolatry and atheism.--Immaterialism a variety of atheism.--God in nature 27-53 LECTURE III, ARTICLE 2. Transgression and the Fall. Man's free agency recognized by the Lord.--Man's responsibility.--Sin.--Sins committed in ignorance.-- Punishment for sin natural and necessary.--Duration of punishment.--Refutation of the false doctrine of unending torment.--Satan, his former position and his fall.--Our first parents in Eden.--The temptation and the Fall.--Adam's wise choice.--The expulsion from the Garden.--The Tree of Life guarded.--Results of the Fall.--The Fall fore-ordained and essential.--The blessed heritage of mortality 54-75 LECTURE IV, ARTICLE 3. The Atonement, and Salvation. Nature of the Atonement.--Reconciliation.--A vicarious sacrifice.--Voluntary and love-inspired.--The atonement fore-ordained and fore-told.--Extent of the atonement.-- General salvation.--Individual salvation.--Salvation and exaltation.--Degrees of glory.--Celestial, Terrestrial, and Telestial kingdoms 76-97 LECTURE V, ARTICLE 4. Faith and Repentance. Nature of faith.--Faith, belief, and knowledge compared.-- Belief among the devils.--The foundation of faith.--Faith a principle of power.--A condition of living faith.--Faith essential to salvation.--A gift from God.--Faith and works.--Nature of repentance.--Conditions for securing forgiveness.--Repentance essential to salvation.--Repentance a gift from God.--Not always possible to repent.--Perils of procrastinating the day of repentance.--Repentance beyond the grave. 98-121 LECTURE VI, ARTICLE 4. Baptism. Nature of the ordinance.--Its establishment.--The baptism of Adam.--The special purpose of baptism.--Fit candidates.-- Infant Baptism.--History of this erratic practice.-- Pedo-baptism unsupported by the Bible, and forbidden by other scriptures.--Baptism essential to salvation.--The baptism of Christ.--"To fulfil all righteousness" 122-138 LECTURE VII, ARTICLE 4. Baptism.--Continued. Importance of proper method in administering the ordinance.-- Derivation of the word "baptize," and early usage of the original.--Immersion the only true mode.--The sacred symbolism of the rite is preserved in no other mode.-- Immersion the only mode practised in early days.--Baptism by immersion among the Nephites.--Modern baptism.-- "Re-baptism" not a distinct ordinance.--"Re-baptisms" recorded in scripture are few and exceptional.--Baptism for the dead.--Christ's ministry among the departed.--The spirits in prison.--Vicarious work of the living for the dead.--Elijah's heavenly message.--Temples, ancient and modern 139-161 LECTURE VIII, ARTICLE 4. The Holy Ghost. The promised Comforter.--The Holy Ghost a Member of the Godhead.--His distinct personality.--His powers.--His office in ministering to mankind.--To whom given.-- Exceptional instances of His visitation before baptism.-- The ordinance of bestowal.--Power of the priesthood requisite.--Gifts of the Spirit.--Laying on of hands characteristic of sacred ordinances 162-174 LECTURE IX, IN CONNECTION WITH ARTICLE 4. The Sacrament of the Lord's Supper. Meaning of the term Sacrament.--The Lord's Supper.-- Institution of the ordinance among the Jews.--Also among the Nephites.--Fit partakers of the sacrament.-- Purpose of the ordinance, and associated promises.-- The sacramental emblems.--Manner of administration.-- The Passover and the Sacrament.--Errors concerning the Sacrament 175-183 LECTURE X, ARTICLE 5. Authority in the Ministry. Men called of God.--Scriptural examples.--Ordination to the ministry.--The authorized imposition of hands.--Sacrilege of attempted ministrations without authority.--Instances of Divine wrath.--Teachers, true and false.--Divine authority in the present dispensation.--Restoration of the Aaronic Priesthood by John the Baptist.--And of the Melchizedek Priesthood by Peter, James, and John.-- Fore-ordination of men to special callings.--Christ's fore-ordination.--Pre-existence of spirits.--Our primeval childhood 184-200 LECTURE XI, ARTICLE 6. The Church and its Plan of Organization. The Church In former and latter days.--The Primitive Church.--Apostasy from the Primitive Church.--The great apostasy was foretold.--Restoration of the Church in the dispensation of the Fulness of Times.--Plan of Government in the restored Church.--Orders and offices in the priesthood.--The Aaronic, including the Levitical.--The Melchizedek order.--Specific offices in the priesthood.-- Deacons, Teachers, Priests.--Elders, Seventies, High Priests.--Patriarchs, or Evangelists.--Apostles.--The First Presidency.--The Twelve Apostles.--The Presiding Quorum of Seventy.--The Presiding Bishopric.--Local organizations, Stakes and Wards.--Stake Presidency.--High Council.--Ward Bishopric.--Helps in Government 201-218 LECTURE XII, ARTICLE 7. Spiritual Gifts. Spiritual gifts characteristic of the Church.--Nature of these gifts.--Miracles.--Partial enumeration of the gifts.--Tongues and Interpretation.--Healing.-- Visions and Dreams.--Prophecy.--Revelation.--The testimony of miracles not an infallible guide.-- Imitations of spiritual gifts.--Miracles wrought by evil powers.--Devils working miracles.--Spiritual gifts to-day 219-239 LECTURE XIII, ARTICLE 8. The Bible. The first of our standard works.--The name "Bible."--The Old Testament.--Its origin and growth.--Language of the Old Testament.--The Septuagint.--Pentateuch.--Historical books.--Poetical books.--Books of the prophets.-- Apocrypha.--The New Testament.--Its origin and authenticity.--Classification of its books.--Early versions of the Bible.--Modern versions.--Genuineness and authenticity.--Book of Mormon testimony concerning Bible 240-260 LECTURE XIV, ARTICLE 8. The Book of Mormon. Description and origin.--Moroni's visit to Joseph Smith.-- The inspired title-page.--The Nephite nation.--The Jaredites.--The ancient plates.--Mormon's abridgment of the plates of Nephi.--The translation of the record.-- Classification and arrangement of the books.--Genuineness of the Book of Mormon.--Testimony of the witnesses.-- Theories of its origin.--"The Spaulding Story" 261-280 LECTURE XV, ARTICLE 8. The Book of Mormon.--Continued. Authenticity of the Book of Mormon.--The Book of Mormon and the Bible.--Ancient prophecy fulfilled in the coming forth of the Book of Mormon.--Consistency of the book.--Its contained prophecies.--External evidence.--Archeological evidence of the early occupation of America.--Israelitish origin of the American aborigines.--Common origin of all the native "races."--Language of the Book of Mormon compared with the language of the ancient Americans.-- Survival of the Egyptian and the Hebrew.--Testimony of investigators 281-307 LECTURE XVI, ARTICLE 9. Revelation, past, present, and future. What is revelation?--Revelation and inspiration.--God's means of communication.--Ancient revelators.--Christ, a Revelator.--Doctrine of continual revelation.-- Well-established, scriptural, and reasonable.--Alleged scriptural objections met and answered.--Modern revelation.--Without revelation there can be no true Church.--Revelation yet awaited 308-325 LECTURE XVII, ARTICLE 10. The Dispersion of Israel. Israel.--Brief History of the nation.--Dispersion fore-told.--Biblical prophecies.--Book of Mormon predictions.--Fulfillment of these dire prophecies.-- Fate of the kingdom of Israel.--Scattering of Judah.-- The lost Tribes 326-340 LECTURE XVIII, ARTICLE 10. The Gathering of Israel. Predictions of the gathering.--Prophecies in Bible and Book of Mormon.--Modern revelation concerning the gathering.--Extent and purpose of the gathering.--Israel a chosen people.--All nations blessed through Israel.-- Restoration of the Ten Tribes.--Zion to be first established.--Gathering now in progress 341-355 LECTURE XIX, ARTICLE 10. Zion. Two gathering places designated.--Jerusalem and the New Jerusalem.--Meaning of "Zion."--The Zion of Enoch.--The Lord's definition of "Zion."--Modern revelation concerning Zion.--Establishment delayed.--Center-place in Missouri.-- The founding of Zion in the last days 356-366 LECTURE XX, ARTICLE 10. Christ's Reign on Earth. Christ's first and second advents compared.--Predictions of His second coming.--Signs described.--Modern revelation on the matter.--Precise time not known.--Christ's reign.--The Kingdom of God.--The Kingdom of Heaven.--Kingdom and Churh.--Millennium.--Satan's power to be curtailed 367-383 LECTURE XXI, ARTICLE 10. Regeneration and Resurrection. The earth under the curse.--Regeneration of the earth.--The earth during and after the Millennium.--Absence of evidence from science.--Resurrection of the body.--Predictions.--Two general resurrections, first and final.--Resurrection of the just.--And that of the unjust.--Christ's resurrection and that immediately following.--Resurrection at Christ's second coming.--The heathen in the first resurrection.--Resurrection after Millennium 384-405 LECTURE XXII, ARTICLE 11. Religious Liberty and Toleration. What is worship?--Freedom in worship an inalienable right.--Religious intolerance sinful.--Toleration does not imply acceptance.--Man's accountability.-- Results of his acts.--Degrees of glory provided.-- The Celestial glory.--The Terrestrial.--The Telestial.-- Gradation within the Kingdoms.--The Sons of Perdition 406-423 LECTURE XXIII, ARTICLE 12. Submission to Secular Authority. Scriptural recognition of secular powers.--Examples set by Christ and His apostles.--Apostolic teachings.--Modern revelation regarding duty to laws of the land.--People of God are of necessity law abiding.--Teachings of the Church to-day 424-440 LECTURE XXIV, ARTICLE 13. Practical Religion. Religion has to do with daily life.--Comprehensiveness of our faith.--Benevolence enjoined.--Free-will offerings.-- Fast-offerings.--Tithing.--Consecration and stewardship.-- The United Order.--Social order within the Church.-- Marriage.--Celestial marriage.--Unlawful association of the sexes.--The sanctity of the body 441-461 APPENDIX: Outline for class review of the Lectures 463-477 INDEX 479-485 THE ARTICLES OF FAITH OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. 1. We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost. 2. We believe that men will be punished for their own sins, and not for Adam's transgression. 3. We believe that through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. 4. We believe that the first principles and ordinances of the Gospel are:--(1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by immersion for the remission of sins; (4) Laying on of Hands for the Gift of the Holy Ghost. 5. We believe that a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority, to preach the Gospel and administer in the ordinances thereof. 6. We believe in the same organization that existed in the Primitive Church, viz.: apostles, prophets, pastors, teachers, evangelists, etc. 7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. 8. We believe the Bible to be the word of God, as far as it is translated correctly; We also believe the Book of Mormon to be the word of God. 9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God. 10. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion will be built upon this [the American] continent; That Christ will reign personally upon the earth; and, That the earth will be renewed and receive its paradisiacal glory. 11. We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where or what they may. 12. We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law. 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul. We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things.--Joseph Smith. LECTURES ON THE ARTICLES OF FAITH OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. LECTURE I. INTRODUCTORY. =1. Importance of Theological Study.=--In the short period of time that measures the span of mortal existence, it is not possible for man to explore any considerable portion of the vast realm of knowledge; it becomes, therefore, the part of wisdom to select for study the branches that promise to prove of the greatest worth. All truth is of value--above price indeed in its place; yet with respect to their possible application, some truths are of incomparably greater worth than are others. A knowledge of the principles of trade is essential to the success of the merchant; an acquaintance with the laws of navigation is demanded of the mariner; familiarity with the relation of soil and crops is indispensable to the farmer; an understanding of the profound principles of mathematics is necessary to the engineer and the astronomer; so too is a practical knowledge of God essential to the salvation of every human soul that has attained to powers of judgment and discretion. The value of theological knowledge, therefore, ought not to be under-rated; it is doubtful if its importance can in any way be over-estimated. =2. What is Theology?=--The word "theology" is of Greek origin; it comes to us from _Theos_, meaning God, and _logos_--a treatise, or discourse, signifying by derivation, therefore, collated knowledge of Divinity, or the science that teaches us of God, implying also the relation existing between the Supreme Being and His creatures. The term is of very ancient usage, and may be traced to pagan sources. Plato and Aristotle speak of theology as the doctrine of Deity and divine things. Concisely defined, theology "is that revealed science which treats of the being and attributes of God, His relations to us, the dispensations of His providence, His will with respect to our actions, and His purposes with respect to our end."[1] [1] See Doc. & Cov. supplement to Lecture I on Faith; Buck's Theological Dictionary, p. 582. =3.= It has been held by some as a truth, that theological knowledge is not properly a subject for analytical and otherwise scientific treatment on the part of man; that inasmuch as a true conception of Deity, with which theology has primarily to deal, must necessarily be based upon revelation from the source divine, we can but receive such knowledge as it is graciously given; and that to attempt critical investigation thereof by the fallible powers of human judgment would be to apply as a measure of the doings of God the utterly inadequate wisdom of man. Many truths are beyond the scope of unaided human reason, and theological facts have been declared to be above reason; this is true so far as the same remark might be applied to any other kind of truth; for all truth, being eternal, is superior to reason in the sense of being manifest to reason, but not a creation of reason; nevertheless truths are to be estimated and compared by the exercise of reason. =4. The Extent of Theology.=--Who can survey the boundaries of this science? It deals with Deity--the fountain of knowledge, the source of wisdom; with the proofs of the existence of a Supreme Being, and of other supernatural personalities; with the conditions under which, and the means by which, divine revelation is imparted; with the eternal principles governing the creation of worlds; with the laws of nature in all their varied manifestations. Primarily, theology is the science of God and religion; it seeks to present "the systematic exhibition of revealed truth, the science of Christian faith and life." But in a more general sense, theology has to do with other truths than those which are specifically called spiritual; its domain is co-extensive with that of truth. =5.= The industrial pursuits that benefit mankind, the arts that please and refine, the sciences that enlarge and exalt the mind, are but fragments of the great though yet uncompleted volume of truth that has come to earth from a source of eternal and infinite supply. The comprehensive study of theology, therefore, would embrace all known truths. God has constituted Himself as the great teacher;[2] by personal manifestations or through the ministrations of His appointed servants, He instructs His mortal children. To Adam He introduced the art of agriculture,[3] and even taught by example that of tailoring;[4] to Noah and Nephi He gave instructions in ship building;[5] Lehi and Nephi were taught of Him in the arts of navigation;[6] and for their guidance on the water, as in their journeyings on land, He prepared for them the Liahona.[7] a compass operated by a force more effective than that of terrestrial magnetism; furthermore, Moses received divine instructions in architecture.[8] [2] See Key to Theology, by Parley P. Pratt, chap. i. [3] Gen. ii, 8; Pearl of Great Price: Moses iii, 15. [4] Gen. iii, 21; Pearl of Great Price: Moses iv, 27. [5] Gen. vi, 14: I Nephi xvii, 8; xviii, 1-4. [6] I Nephi xviii, 12, 21. [7] I Nephi xvi, 10, 16, 26-30; xviii, 12, 21; Alma xxxvii, 38. [8] Exo. xxv, xxvi, xxvii. =6. Theology and Religion=, though closely related, are by no means identical. A person may be deeply versed in theological lore, and yet be lacking in religious, and even in moral traits. Theology may be compared to theory, while religion represents practice; if theology be precept, then religion is example. Each should be the complement of the other; theological knowledge should strengthen religious faith and practice. As accepted by the Latter-day Saints, theology comprehends the whole plan of the gospel. "Theology is ordered knowledge, representing in the region of the intellect what religion represents in the heart and life of man."[9] Knowledge may have to do with the intellect only, and however sublime its import, it may fail to affect the hardened heart. [9] W. E. Gladstone. =7. The "Articles of Faith."=--The beliefs and prescribed practices of most religious sects are usually set forth in formal creeds. The Latter-day Saints announce no creed as a complete code of their faith; for while they hold that the precepts of eternal life are unchangeable, they accept the principle of continuous revelation as a characteristic feature of their belief. However, when asked for a concise presentation of the principal religious views of his people, Joseph Smith, the first prophet of the Church in the present dispensation, announced as a declaration of belief the "Articles of Faith of the Church of Jesus Christ of Latter-day Saints." These include the more essential and characteristic features of the gospel as accepted by this Church; but they are not complete as an exposition of our belief, for by one of the Articles it is declared, "We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God." From the time of their first promulgation, the Articles of Faith have been accepted by the people,[10] and on October 6, 1890, the Latter-day Saints, in general conference assembled, re-adopted the Articles as part of their guide in faith and conduct. As these Articles of Faith present the leading tenets of the Church in systematic order, they suggest themselves as a convenient outline for our plan of study. [10] See Note 1. =8. The Standard Works of the Church= form our written authority in doctrine; but they are by no means our only sources of information and instruction on the theology of the Church. We believe that God is as willing to-day as He ever has been to reveal His mind and will to man, and that He does so through chosen and appointed channels. We rely therefore on the teachings of the living oracles of God as of equal validity with the doctrines of the written word, the men in chief authority being acknowledged and accepted by the Church as prophets and revelators, and as being in possession of the power of the holy Priesthood. The written works adopted by the vote of the Church as authoritative guides in faith and doctrine are four,--the Bible, the Book of Mormon, the Doctrine and Covenants, and the Pearl of Great Price. Other works have been and are being issued by officers and members of the Church, and many such books are unreservedly sanctioned by the people and their ecclesiastical authorities; but the four publications named are the only regularly constituted standard works of the Church. Of the doctrine treated in the authorized standards, the Articles of Faith may be regarded as a fair, though necessarily but an incomplete epitome. JOSEPH SMITH, THE PROPHET. =9. Joseph Smith=, whose name is appended to the Articles of Faith, was the prophet through whom the Lord restored to earth in these the last days the Gospel, and this in accordance with predictions made in previous dispensations. The question of the divine authenticity of this man's mission is an all-important one to earnest investigators of Latter-day Saint doctrines. If his claims to a God-given appointment be false, forming, as they do, the foundation of the Church in the last dispensation, the superstructure cannot be stable; if, however, his purported ordination under the hands of heavenly personages be a fact, one need search no further for the cause of the phenomenal strength and growing power of the restored Church. The circumstances of the divine dealings with Joseph Smith, the marvelous development of the work instituted by this modern prophet, the fulfilment through his instrumentality of many of the grandest predictions of old, and his own prophetic utterances with their literal realizations, will yet be widely acknowledged as proof conclusive of the validity of his ministry.[11] The exalted claims maintained for him and his life's work, the fame that has made his name known for good or evil among most of the civilized nations of the earth, the vitality and growing strength of the religious and social systems which owe their origin as nineteenth-century establishments to the ministrations of this man, give to him an individual importance warranting at least a passing consideration. [11] See Note 3. =10. His Parentage and Youth.=--Joseph Smith, the third son and fourth child in a family of ten, was born December 23d, 1805, at Sharon, Windsor County, Vermont. He was the son of Joseph and Lucy Mack Smith--a worthy couple, who though in poverty lived happily amid their home scenes of industry and frugality. When the boy, Joseph, was ten years old, the family left Vermont and settled in the State of New York, first at Palmyra, and later at Manchester, Ontario County. At the place last named, the future prophet spent most of his boyhood days. In common with his brothers and sisters, he had but little schooling; and for the simple rudiments of an education, which by earnest application he was able to gain, he was mostly indebted to his parents, who followed the rule of devoting a portion of their limited leisure to the teaching of the younger members of the household. =11.= In their religious inclinations, the family favored the Presbyterian church, the mother and three or four of the children having united themselves with that sect; but Joseph, while at one time favorably impressed by the Methodist creed, kept himself free from all sectarian membership, being greatly perplexed over the strife and dissensions manifesting themselves among the churches of the time. He had a right to expect that in the Church of Christ there would be unity and harmony; yet in place of such he saw among the wrangling sects only confusion. When Joseph was in his fifteenth year, the region of his home was visited by a storm of fierce religious excitement, which, beginning with the Methodists, soon became general among all the sects; there were revivals and protracted meetings, and the manifestations of sectarian rivalry were many and varied. These conditions added much to the distress of the young searcher after truth. =12. His Search for Truth and the Result.=--Here is Joseph's own account of his course of action:-- "In the midst of this war of words and tumult of opinions, I often said to myself, what is to be done? who of all these parties are right? or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? "While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads, '_If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him._'[12] Never did any passage of scripture come with more power to the heart of man than did this at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, would never know, for the teachers of religion of the different sects understood the same passage so differently as to destroy all confidence in settling the question by an appeal to the Bible. At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to ask of God, concluding that if He gave wisdom to them that lacked wisdom, and would give liberally and not upbraid, I might venture. So, in accordance with this my determination to ask of God, I retired to the woods to make the attempt. It was on the morning of a beautiful clear day, early in the spring of 1820. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally. [12] James i, 5. "After I had retired to the place where I had previously designed to go, having looked around me and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me, for a time, as if I were doomed to sudden destruction. But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction, not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such a marvelous power as I had never before felt in any being; just at this moment of great alarm, I saw a pillar of light exactly above my head, above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me, I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me calling me by name, and said (pointing to the other), '_This is my beloved Son, hear Him._'"[13] [13] Pearl of Great Price: Extr. Hist. of Jos. Smith, 10-17. =13.= In answer to his prayer for guidance as to which of the sects was right, he was told to join none of them, for all were wrong, with their creeds which are an abomination in the sight of God, and their professors who are corrupt, in that they draw near with their lips while their hearts are far from the Lord, teaching for doctrine the commandments of men, having a form of godliness while denying the power thereof. =14.= Such knowledge as has been communicated in this unprecedented revelation was not to be held secret within the heart of the youth. He hesitated not to impart the glorious truths, first to the members of his family, who received his testimony with reverence, and then to the sectarian ministers, who had labored so diligently to convert him to their several creeds. To his surprise, these professed teachers of Christ treated his statements with the utmost contempt, declaring that the day of revelation from God had long since passed away; and that the manifestation, if indeed he had received any such at all, was surely from Satan. Nevertheless, the ministers exerted themselves, with a unity of purpose strangely at variance with their former hostility toward one another, to ridicule the young man, and to denounce his testimony. The neighborhood was aroused; persecution, bitter and vindictive, was waged against him and his family; he was actually fired upon by a would-be assassin: yet through it all he was preserved from bodily injury; and in spite of increasing opposition he remained faithfully steadfast to his testimony of the heavenly visitation.[14] In this condition of trial, he continued without further manifestation for three years, constantly expecting, but never receiving the additional light and added instructions for which he yearned. He was keenly sensitive of his own frailty and conscious of human weaknesses. He pleaded before the Lord, acknowledging his errors and craving help. [14] See Note 2. =15. Angelic Visitations.=--On the night of September 21st, 1823, while praying for forgiveness of sins and for guidance as to his future course, he was blessed with another heavenly manifestation. There appeared in his room a brilliant light, in the midst of which stood a personage clothed in white, and with a countenance of radiant purity and loveliness. The celestial visitor announced himself as Moroni, a messenger sent from the presence of God; and then he proceeded to instruct the youth as to some of the Divine purposes in which Joseph was to take a most important part. The angel said that through Joseph as the earthly instrument the true Church would be again established upon the earth; that his name would be known among all nations and tongues, honored by the good, reviled by the wicked; that a record, engraven on plates of gold, giving a history of the nations that had formerly lived upon the western continent and an account of the Savior's ministrations among the people on this land, was hidden in a hill near by; that with the plates were two sacred stones, known as Urim and Thummim, by the use of which, men in olden times had become seers, and that through those instruments God would enable Joseph to translate the record engraved on the plates. =16.= The angelic messenger then repeated several prophecies which are recorded in the ancient scriptures; some of the quotations were given with variations from our Bible readings. Of the words of Malachi the following were quoted: "For behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall burn as stubble, for they that come shall burn them, saith the Lord of Hosts, and it shall leave them neither root nor branch."[15] And further:--"Behold, I will reveal unto you the Priesthood by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord. And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming."[16] Among other scriptures, Moroni cited the prophecies of Isaiah relating to the restoration of scattered Israel, and the promised reign of righteousness on earth,[17] saying that the predictions were about to be fulfilled; also the words of Peter to the Jews, concerning the prophet who Moses said would be raised up, explaining that the prophet referred to was Christ, and that the day was near at hand when all who rejected the words of the Savior would be cut off from among the people.[18] [15] Compare Malachi iv, 1. [16] Compare Malachi iv, 5-6. [17] See Isaiah xi. [18] Compare Acts iii, 22-23. 17. Having delivered his message, the angel departed, the light in the room seeming to condense about his person, and disappearing with him. But the heavenly visitant returned a second and a third time during the night, each time repeating the instructions, with additional admonitions as to the requirements, and warnings regarding temptations that would assail the youthful seer. On the following day, Moroni appeared to Joseph again, reciting anew the instructions and cautions of the preceding night, and telling him to acquaint his father with all he had heard and seen. This the boy did, and the father promptly testified that the communications were from God. =18.= Joseph soon repaired to the hill described to him in the vision. He recognized the spot indicated by the angel, and with some labor laid bare a stone box containing the plates and other things spoken of by Moroni. The heavenly messenger again stood beside him, and forbade the removal of the contents at that time, saying that four years were to elapse before the plates would be committed to his care, and that it would be his duty to visit the spot at yearly intervals. On the occasion of each of these visits the angel instructed the young man more fully regarding the great work awaiting him. =19.= It is not the purpose of the present lecture to review in detail the life and ministry of Joseph Smith;[19] so much attention has been given to the opening scenes of his divinely-appointed mission, in view of the unusual importance associated with the ushering in of the modern or new dispensation of God's providence. The bringing forth of the plates from their resting-place of centuries, their translation by divine power, and the publication of the record as the Book of Mormon, shall receive attention on a later occasion; for the present it is sufficient to say that the ancient record has been translated; that the Book of Mormon has been given to the world; and that the volume is accepted as scripture by the Latter-day Saints. [19] See Note 5. =20. Later Developments: the Martyrdom.=--In due time, the Church of Jesus Christ of Latter-day Saints was organized, the Priesthood having been restored through the ordination of Joseph Smith by those who had held the keys of that authority in former dispensations. From an initial membership of but six persons, the Church grew to include thousands during the life-time of the Prophet Joseph; and the growth has continued with phenomenal rapidity and stability until the present time. One by one the powers and authorities possessed by the Church of old were restored through the man who was chosen and ordained to be the first elder of the latter-day dispensation. With the spread of the Church, persecution increased, and the effect of evil opposition reached a climax in the cruel martyrdom of the prophet, and his brother Hyrum, then patriarch of the Church, June 27, 1844. The incidents leading up to and culminating in the foul murder of these men at Carthage, Illinois, are matters of common history. Suffice it to say that prophet and patriarch gave the sacred seal of their life's blood to the testimony of the truth, which they had valiantly maintained in the face of intolerant persecution for nearly a quarter of a century.[20] [20] See Note 4. =21. Authenticity of Joseph Smith's Mission.=--The evidence of divine authority in the work established by Joseph Smith, and of the justification of the claims made by and for the man, may be summarized as follows: I. Ancient prophecy has been fulfilled in the restoration of the gospel and the re-establishment of the Church upon the earth through his instrumentality. II. He received by direct ordination and appointment, at the hands of those who held the power in former dispensations, the authority to minister in the various ordinances of the gospel. III. His possession of the power of true prophecy, and of other spiritual gifts, is shown by the results of his ministry. IV. His doctrines are both true and scriptural. Each of these classes of evidence will receive attention and find ample demonstration in the course of our study of the Articles of Faith; and a detailed consideration will not be attempted at this stage of our investigation; a few illustrations, briefly stated, however, may not be out of place. =22. I. The Fulfilment of Prophecy=, wrought through the life work of Joseph Smith, is abundantly shown. John the Revelator, from his prophetic vision of the latter-day dispensation, understood and predicted that the gospel would be again sent from the heavens, and be restored to the earth through the direct ministration of an angel:--"And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people."[21] A partial fulfilment of this prediction is claimed in the manifestation of the angel Moroni to Joseph Smith, as already described, whereby the restoration of the gospel was announced, and the speedy realization of other ancient prophecies was promised; and a record, described in part as containing "the fulness of the everlasting gospel," was committed to his care for translation and publication among all nations, kindred, and tongues. The remainder of John's fateful utterance, regarding the authorized call for repentance and the execution of God's judgment preparatory to the awful scenes of the last days, is now in process of rapid and literal fulfilment. [21] Rev. xiv, 6. See Note 9. =23.= Malachi predicted the coming of Elijah specially commissioned with power to inaugurate the work of co-operation between the fathers and the children, and announced this mission as a necessary preliminary to the advent of "the great and dreadful day of the Lord."[22] The angel Moroni confirmed the truth and significance of this prediction in an emphatic reiteration.[23] Joseph Smith and his associate in the ministry, Oliver Cowdery, solemnly testify that they were visited by Elijah the prophet, in the temple at Kirtland, Ohio, on the third day of April, 1836; on which occasion the heavenly messenger declared that the day spoken of by Malachi had fully come; "Therefore," continued he, "the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors."[24] The particular nature of the union of the fathers and the children, upon which both Malachi and Moroni laid great stress, has been explained as consisting in the work of vicarious ordinances, including baptism for the dead who have passed from earth without a knowledge of the gospel. In teaching this doctrine, and in complying with its behests, the Church of Jesus Christ of Latter-day Saints stands to-day alone amongst all the sects professing Christianity. [22] Mal. iv, 5-6. [23] See page 11. [24] Doc. & Cov. cx, 13-16. =24.= The ancient scriptures are teeming with prophecies concerning the restoration of Israel in the last days, and the gathering of the chosen people from among the nations and from the lands into which they have been led or driven as a penalty for their waywardness and sin.[25] Such prominence and importance are attached to this work of gathering, in the predictions of olden times, that from the days of Israel's exodus, the last days have been characterized in sacred writ as a gathering dispensation. The return of the tribes after their long and wide dispersion is made a preliminary work to the establishment of the predicted reign of righteousness with Christ on the throne of the world; and its accomplishment is given as a sure precursor of the millennium. Jerusalem is to be re-established as the City of the Great King on the eastern Hemisphere; and Zion, or the New Jerusalem, is to be built on the western continent; the Ten Tribes are to be brought back from their hiding place in the north; and the curse is to be removed from Israel.[26] From the early days of Joseph Smith's ministry, he taught the doctrine of the gathering as imposing a present duty upon the Church; and this phase of the Latter-day Saint labor is one of its most characteristic features. Joseph Smith and Oliver Cowdery declare that the authority for prosecuting this work was committed to the Church through them by Moses, who held the keys of authority as Israel's leader in former times. Their testimony is thus stated, in the description given of manifestations in the Kirtland Temple, April 3, 1836:--"Moses appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north."[27] As to the earnestness with which this labor has been begun, and the fair progress already made therein, consider the hundreds of thousands belonging to the families of Israel already gathered in the valleys of the Rocky Mountains, about the house of the Lord, now established; and hear the hymn of the chosen seed among the nations, chanted to the accompaniment of effective deeds, "Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths; for the law shall go forth of Zion, and the word of the Lord from Jerusalem."[28] [25] See Lectures on Article 10, pp. 326-366. [26] See pp. 326-383. [27] Doc. & Cov. cx, 11. [28] Micah iv, 1-2. =25.= The bringing forth of the Book of Mormon is held by the Latter-day Saints to be a direct fulfilment of prophecy.[29] In predicting the humiliation of Israel, to whom had been committed the power of the priesthood in early days, Isaiah gave voice to the word of the Lord in this wise:--"And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust."[30] The Book of Mormon is verily the voice of a people brought low, speaking from the dust, for from the dust the book was literally taken. The volume professes to be the history of but a small division of the house of Israel,--a part of the family of Joseph indeed, who were led by a miraculous power to the western continent six centuries prior to the Christian era. Of the record of Joseph, and its coming forth as a parallel testimony to that of Judah, or the Bible in part, the Lord thus spake through the prophet Ezekiel:--"Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand."[31] The succeeding verses declare that the gathering and restoration of Israel would immediately follow the united testimony of the records of Judah and Joseph. The two records are before the world, a unit in their testimony of the everlasting Gospel; and the work of gathering is in effective progress. [29] See Lectures on "Book of Mormon," Article 8, pp. 261-307. [30] Isa. xxix, 4; see also II Nephi iii, 19. [31] Ezek. xxxvii, 16-19. =26.= It is further evident from the scriptures, that the dispensation of the Gospel in the latter days is to be one of restoration and restitution, a "dispensation of the fulness of times" in very truth. Paul declares it to be the good pleasure of the Lord, "That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him."[32] This prediction finds a parallel in an utterance of the prophet Nephi:--"Wherefore all things which have been revealed unto the children of men, shall at that day be revealed."[33] And in accord with this is the teaching of Peter: "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began."[34] Now comes Joseph Smith with the declaration that unto him has been given the authority to open up this, the dispensation of fulness, restitution, and restoration; and that through him the Church has been endowed with all the keys and powers of the priesthood, held and exercised in earlier periods: Unto the Church "is the power of this priesthood given, for the last days, and for the last time, in the which is the dispensation of the fulness of times, which power you hold in connection with all those who have received a dispensation at any time from the beginning of creation."[35] The actual possession of these combined and unified powers is sufficiently proved by the comprehensive work of the Church in its present scope of operation. [32] Eph. i, 9-10. [33] II Nephi xxx, 18. [34] Acts iii, 19-21. [35] Doc. & Cov. cxii, 30-32. =27. II. Joseph Smith's Authority= was conferred upon him by direct ministrations of heavenly beings, each of whom had once exercised the same power upon the earth. We have already seen how the angel Moroni, formerly a mortal prophet among the Nephites, transmitted to Joseph the appointment to bring forth the record which he, Moroni, had buried in the earth over fourteen hundred years before. We learn further, that on the 15th of May, 1829, the lesser or Aaronic Priesthood was conferred upon Joseph Smith and Oliver Cowdery by the hand of John the Baptist,[36] who came in his immortalized state with that particular order of priesthood which comprises the keys of the ministrations of angels, the doctrine of repentance and of baptism for the remission of sins. This was the same John who, with the voice of one crying in the wilderness, had preached the self-same doctrine, and had administered the same ordinance in Judea as the immediate forerunner of the Messiah. In delivering his message, John the Baptist stated that he was acting under the direction of Peter, James, and John, apostles of the Lord, in whose hands reposed the keys of the higher or Melchizedek Priesthood, which in time would also be given. This promise was fulfilled a month or so later, when the apostles named manifested themselves to Joseph and Oliver, ordaining them to the apostleship,[37] which comprises all the offices of the higher order of priesthood, and which carries authority to minister in all the established ordinances of the Gospel. [36] Doc. & Cov. xiii. [37] Doc. & Cov. xxvii, 12. =28.= Then, some time after the Church had been duly organized, authority for certain special functions was given, the appointing messenger being in each case the one whose right it was so to officiate by virtue of the commission which he had held in the days of his mortality. Thus, as has been seen, Moses conferred the authority to prosecute the work of gathering; and Elijah, who, not having tasted death, held a peculiar relation to both the living and the dead, delivered the authority of vicarious ministry for the departed. To these appointments by heavenly authority should be added that given by Elias, who appeared to Joseph Smith and Oliver Cowdery, and "committed the dispensation of the gospel of Abraham," saying as was said of the Father of the Faithful and his descendants in olden times, that in them and in their seed should all succeeding generations be blessed.[38] [38] Doc. & Cov. cx, 12. =29.= It is evident, then, that the claims made by the Church with respect to its authority are complete and consistent as to the source of the powers professed, and the channels through which such have been delivered again to earth. Scripture and revelation, both ancient and modern, support as an unalterable law the principle that no one can delegate to another an authority which the giver does not possess. =30. III. Joseph Smith was himself a true Prophet.=--This statement, if fully substantiated, would be of itself sufficient proof of the validity of the claims of this modern prophet, and the test is not difficult of application. In the days of ancient Israel, an effective method of trying the claims of a professed prophet was prescribed:-- "When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously; thou shalt not be afraid of him."[39] Conversely, if the words of the prophet are made good by fulfilment, there is at least proof presumptive of his genuineness. Of the many predictions uttered by Joseph Smith and already fulfilled or awaiting the set time of their realization, a few citations will suffice for our present purpose. [39] Deut. xviii, 22. =31.= One of the earliest prophecies declared by him, which, while not his independent utterance but that of the angel Moroni, was nevertheless given to the world by Joseph Smith, had special reference to the Book of Mormon, of which the angel said: "The knowledge that this record contains will go to every nation, and kindred, and tongue, and people, under the whole heaven."[40] This declaration was made four years before the work of translation was begun, and fourteen years before the elders of the Church began their missionary labor in foreign lands. Since that time the Book of Mormon has been translated into seventeen foreign languages, and is published in fifteen tongues; and the work is still in progress. [40] Times and Seasons, Vol. II, No. 13. =32.= In August, 1842, while the Church was suffering persecution in Illinois, and when the western part of the continent was but little known and only as the territory of an alien nation, Joseph Smith prophesied "that the Saints would continue to suffer much affliction, and would be driven to the Rocky Mountains," and that while many then professing allegiance to the Church would apostatize, and others, faithful to their testimony, would meet the martyr's fate, some would live to "assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains."[41] The literal fulfilment of this prediction, uttered in 1842, and it may be added, foreshadowed by an earlier prophecy in 1831,[42] the one five, the other sixteen years before the migration of the Church to the West, is attested by the common history of the settlement and development of this once inhospitable region. Even the skeptic and the pronounced opponents of the Church admit the miracle of the establishment of a mighty commonwealth in the valleys of the Rocky Mountains. [41] Millennial Star, Vol. XIX, p. 630. Also Hist. of the Ch., Vol. V, p. 85. [42] Doc. and Cov. xlix, 24-25. =33.= A most remarkable prediction regarding national affairs was uttered by Joseph Smith, December 25th, 1832; it was soon thereafter promulgated among the members of the Church, and was preached by the elders, but did not appear in print until 1851.[43] The revelation reads in part as follows:--"Verily thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. The days will come that war will be poured out upon all nations, beginning at that place; For, behold, the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain; ... And it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshalled and disciplined for war." Every student of United States history is acquainted with the facts establishing a complete fulfilment, even to the minutest detail, of this astounding prophecy. In 1861, more than twenty-eight years after the foregoing prediction was recorded, and ten years after its publication in England, the Civil War broke out, beginning in South Carolina. The ghastly records of that fratricidal strife sadly support the prediction concerning "the death and misery of many souls." It is well known that slaves deserted the South and were marshalled in the armies of the North, and that the Confederate States solicited aid of Great Britain. While no open alliance between the Southern States and England was effected, the British government gave indirect assistance and substantial encouragement to the South, and this in such a way as to produce serious international complications. Vessels were built and equipped at British ports in the interests of the Confederacy; and the results of this violation of the laws of neutrality cost Great Britain the sum of fifteen and a half millions of dollars, which sum was awarded the United States at the Geneva arbitration in settlement of the "Alabama claims." The Confederacy appointed commissioners to Great Britain and France; these appointees were forcibly taken by United States officers from the British steamer on which they had embarked. This act, which the United States government had to admit as overt, threatened for a time to precipitate a war between this nation and Great Britain. [43] See Pearl of Great Price, British edition of 1851, and Millennial Star, Vol. XLIX, p. 396. The prophecy is now a part of the Doctrine and Covenants, see section lxxxvii. =34.= The revelation cited, as given through Joseph Smith, contained other predictions, some of which are yet awaiting fulfilment.[44] The evidence presented is sufficient to prove that Joseph Smith is prominent among men by reason of his instrumentality in fulfilling prophecies uttered by the Lord's representatives in former times, and that his own claim to the rank of prophet is abundantly vindicated. But the endowment of prophecy so richly bestowed upon this Elias of the last days, and so freely yet unerringly exercised by him, is but one of the many spiritual gifts by which he, in common with a host of others who have received the priesthood from him, was distinguished. The scriptures declare that certain signs shall attend the Church of Christ, among them the gifts of tongues, healing, immunity from threatening death, and the power to control evil spirits.[45] The exercise of these powers, resulting in what are ordinarily termed miracles, is by no means an infallible proof of divine authority; for many true prophets have wrought no such wonders, and men have been known to work miracles at the instigation of evil spirits.[46] Nevertheless, the possession of the power implied by the working of miracles is an essential characteristic of the Church; and when such acts are wrought in the accomplishment of holy purposes, they serve as confirmatory evidence of divine authority. Therefore we may expect to find, as find we do, in the ministry of Joseph Smith and in that of the Church in general, the attested record of miracles, comprising manifestations of all the promised gifts of the Spirit. This subject will be further considered on another occasion.[47] [44] See Doc. and Cov. lxxxvii, 5-7. [45] Mark xvi, 16-18; Luke x, 19, etc.; Doc. and Cov. lxxxiv, 65-72. [46] Exo. vii, 11, 22: viii, 7, 18; Rev. xiii, 13-15: xvi, 13-14. [47] See Lecture on Article 7, pp. 219-239. =35. IV. The Doctrines Taught by Joseph Smith= and by the Church to-day are true and scriptural. To sustain this statement we must examine the principal teachings of the Church in separate order. The Articles of Faith furnish us a convenient summary of many of the doctrines pertaining to the latter-day work; and these we will proceed to study in the course of the lectures that are to follow. NOTES. =1. The "Articles of Faith"= date from March 1, 1841. They constitute a portion of a letter from the Prophet Joseph Smith to a Mr. Wentworth, of Chicago. The "Articles" were published in the History of Joseph Smith: (See _Millennial Star_, vol. XIX, p. 120; also _Times and Seasons_, vol. III, p. 709.) As stated elsewhere, the Articles have been formally adopted by the Church as an authorized summary of its principal doctrines. =2. Joseph Smith's Early Persecution.=--The Prophet wrote as follows concerning the persecution of his boyhood days, which dated from the time of his first mention of his vision of the Father and the Son:--"It has often caused me serious reflection, both then and since, how very strange it was that an obscure boy, a little over fourteen years of age, and one too who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, so as to create in them a spirit of the hottest persecution and reviling. But strange or not, so it was, and was often cause of great sorrow to myself. However, it was, nevertheless, a fact that I had had a vision. I have thought since that I felt much like Paul when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light and heard a voice, but still there were but a few who believed him; some said he was dishonest, others said he was mad, and he was ridiculed and reviled; but all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; ... So it was with me; I had actually seen a light, and in the midst of that light I saw two personages, and they did in reality speak unto me, or one of them did; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me, falsely, for so saying, I was led to say in my heart, Why persecute for telling the truth? I had actually seen a vision, and who am I that I can withstand God?" _Pearl of Great Price_:--Extracts from the History of Joseph Smith: 23-25. =3. Tribute to Joseph Smith.=--While few people outside the Church have had much to say in commendation of this modern prophet, it is interesting to note that there are some honorable exceptions to the rule. Josiah Quincy, a prominent American, made the acquaintance of Joseph Smith a short time before the latter's martyrdom; and after the tragic event he wrote: "It is by no means improbable that some future text-book, for the use of generations yet unborn, will contain a question something like this: What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to that interrogatory may be thus written: _Joseph Smith, the Mormon Prophet_. And the reply, absurd as it doubtless seems to most men now, may be an obvious commonplace to their descendants. History deals in surprises and paradoxes quite as startling as this. The man who establishes a religion in this age of free debate, who was and is today accepted by hundreds of thousands as a direct emissary from the Most High,--such a rare human being is not to be disposed of by pelting his memory with unsavory epithets.... The most vital questions Americans are asking each other today have to do with this man and what he has left us.... Burning questions they are, which must give a prominent place in the history of the country to that sturdy self-asserter whom I visited at Nauvoo, Joseph Smith, claiming to be an inspired teacher, faced adversity, such as few men have been called to meet, enjoyed a brief season of prosperity, such as few men have ever attained, and, finally, forty-three days after I saw him, went cheerfully to a martyr's death. When he surrendered his person to Governor Ford, in order to prevent the shedding of blood, the Prophet had a presentiment of what was before him. 'I am going like a lamb to the slaughter,' he is reported to have said, 'but I am as calm as a summer's morning. I have a conscience void of offence, and shall die innocent.'" _Figures of the Past_ by Josiah Quincy, p. 376. =4. The Seal of Martyrdom.=--"The highest evidence of sincerity that a man can give his fellow-men,--the highest proof that he has spoken the truth in any given case--is that he perseveres in it unto death, and seals his testimony with his blood.... So important did such a testimony become in the estimation of Paul, that he said 'Where a testament is there must also of necessity be the death of the testator. For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.' (Heb. ix, 16-17.) In the light of this principle, and when the importance of the great testimony which he bore to the world is taken into account, it is not to be wondered at that Joseph Smith was called upon to affix the broad seal of martyrdom to his life's work. Something of incompleteness in his work would likely have been complained of had this been lacking; but now, not so; his character of prophet was rounded out to complete fulness by his falling a martyr under the murderous fire of a mob at Carthage in the State of Illinois."--Elder B. H. Roberts, in "_A New Witness for God_," pp. 477-478. =5. Joseph Smith; Further References.=--For biography, see "_The Life of Joseph Smith, the Prophet_," by Pres. George Q. Cannon. See also "_Divine Authority, or the question, Was Joseph Smith Sent of God?_" a pamphlet by Apostle Orson Pratt; "_Joseph Smith's Prophetic Calling_;" _Millennial Star_, Vol. XLII, pp. 164, 187, 195, 227. _Letters_, by Elder Orson Spencer to Rev. Wm. Crowell; No. 1; "_A New Witness for God_," by Elder B. H. Roberts. =6. Joseph Smith's Descent.=--"Joseph Smith was of humble birth. His parents and their progenitors were toilers, but their characters were godly and their names unstained. Near the middle of the seventeenth century Robert Smith, a sturdy yeoman of England, emigrated to the New World, the land of promise. With his wife, Mary, he settled in Essex, Massachusetts. The numerous descendants of these worthy people intermarried with many of the staunchest and most industrious families of New England. Samuel, the son of Robert and Mary, born January 26th, 1666, wedded Rebecca Curtis, January 25th, 1707. Their son, the second Samuel, was born January 26th, 1714; he married Priscilla Gould, and was the father of Asael, born March 1st, 1744. Asael Smith took to wife Mary Duty, and their son Joseph was born July 12th, 1771. On the 24th of January, 1796, Joseph married Lucy Mack at Tunbridge in the State of Vermont. She was born July 8th, 1776, and was the daughter of Solomon and Lydia Mack, and was the granddaughter of Ebenezer Mack."--_The Life of Joseph Smith, the Prophet_, by George Q. Cannon; Chapter I. Joseph the Prophet was the third son and fourth child of Joseph and Lucy (Mack) Smith; he was born at Sharon, Vermont, December 23d, 1805. =7. The Standard Works of the Church.=--The Bible and the Book of Mormon--the first two of the standard works of the Church--are to receive attention in later lectures (see pp. 240-307). The Doctrine and Covenants is a compilation of modern revelations as given to the Church in the present dispensation. The _Pearl of Great Price_ comprises the visions and writings of Moses as revealed to Joseph Smith, the Book of Abraham--a translation by Joseph Smith from certain ancient papyri--and some of the writings of Joseph Smith. =8. History of the Restored Church.=--Further information regarding the life work of Joseph Smith, and the growth of the Church of Jesus Christ as restored to earth through his instrumentality, may be found in the "History of the Church of Jesus Christ of Latter-day Saints," Salt Lake City, Utah. For a brief synopsis of Church history see "The Story of Mormonism," by James E. Talmage, Liverpool, 1907; Salt Lake City, 1910. =9. Restoration of the Gospel.=--Plainly the vision-prophecy of John (Rev. xiv, 6, 7), relating to the restoration of the gospel to earth, could not refer to the gospel record preserved in the Holy Bible, for that record has remained in the possession of mankind. As stated in our text (page 14) a partial fulfilment is found in the visitation of Moroni and the restoration of the Book of Mormon, which is to us of modern times a new scripture, and one containing a fuller record of "the everlasting gospel." However, a record of the gospel is not the gospel itself. Authority to administer in the saving ordinances of the gospel is essential to the effective preaching and administration thereof; this was restored through John the Baptist, who brought the Aaronic Priesthood, and through Peter, James, and John who brought again to earth the Melchizedek Priesthood (see pp. 193, 194 herein). For commentary on Rev. xiv, 6, 7, see "The Great Apostasy," p. 168. LECTURE II. GOD AND THE GODHEAD. =Article 1.=--We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost. =1. The Existence of God.=--Since faith in God constitutes the foundation of religious belief and practice, and inasmuch as a knowledge of the attributes and character of Deity is essential to an intelligent exercise of faith in Him, this subject claims first place in our study of the doctrines of the Church. =2.= The existence of God is scarcely a question of rational dispute; nor does it call for proof by the feeble demonstrations of man's logic, for the fact is admitted by the human family practically without question, and the consciousness of subjection to a supreme power is an inborn quality of mankind. The early scriptures are in no sense devoted to a primary demonstration of God's existence, nor to attacks on the sophistries of atheism; and from this fact we may infer that the errors of doubt developed in some period later than the first. The universal assent of mankind to the existence of God is at least a strongly corroborative truth. There is a filial passion within human nature which flames toward heaven. Every nation, every tribe, every individual, yearns for some object of reverence. It is natural for man to worship; his soul is unsatisfied till it finds a deity. When men through transgression first fell into darkness concerning the true and living God, they established for themselves other deities; and so arose the abominations of idolatry. And yet, terrible as these practices are, even the most revolting idolatries testify to the existence of a God by declaring man's hereditary passion for worship. Plutarch has wisely remarked of ancient conditions: "If you search the world, you may find cities without walls, without letters, without kings, without money; but no one ever saw a city without a deity, without a temple, or without prayers." This general assent to a belief in the existence of Deity is testimony of a high order; and in this connection the words of Aristotle may be applied:--"What seems true to some wise men is somewhat probable; what seems true to most or all wise men is very probable; what most men, both wise and unwise, assent to, still more resembles truth; but what men generally consent in has the highest probability, and approaches so near to demonstrated truth, that it may pass for ridiculous arrogance and self-conceitedness, or for intolerable obstinacy and perverseness, to decry it."[48] [48] See Notes 1, 2, and 3. =3.= The multiplicity of evidence upon which mankind rest their conviction regarding the existence of a Supreme Being, may be classified, for convenience of consideration, under the three following heads: I. The evidence of history and tradition. II. The evidence furnished by the exercise of human reason. III. The conclusive evidence of direct revelation from God Himself. =4. I. History and Tradition.=--History as written by man, and tradition as transmitted from generation to generation prior to the date of any written record now extant, give evidence of the actuality of Deity, and of close and personal dealings between God and man in the first epochs of human existence. One of the most ancient records known, the Bible, names God as the Creator of all things,[49] and moreover, declares that He revealed Himself to our first earthly parents and to many other holy personages in the early days of the world. Adam and Eve heard His voice[50] in the Garden, and even after their transgression they continued to call upon God and to sacrifice to Him. It is plain, therefore, that they carried with them from the Garden a knowledge of God. After their expulsion they heard "the voice of the Lord from the way toward the Garden of Eden," though they saw Him not; and He gave unto them commandments, which they obeyed. Then came to Adam an angelic messenger, and the Holy Ghost inspired the man and bare record of the Father and the Son.[51] [49] Genesis i; see also Pearl of Great Price, Moses ii, 1. [50] Genesis iii, 8; and Pearl of Great Price, Moses iv, 14. [51] Pearl of Great Price, Moses v, 6-9. =5.= Cain and Abel learned of God from the teachings of their parents, as well as from personal ministrations. After the acceptance of Abel's offering, and the rejection of that of Cain followed by Cain's terrible crime of fratricide, the Lord talked with Cain, and Cain answered the Lord.[52] Cain must, therefore, have taken a personal knowledge of God from Eden into the land where he went to dwell.[53] Adam lived to be nine hundred and thirty years old and many children were born unto him. Them he instructed in the fear of God, and many of them received direct ministrations. Of Adam's descendants, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, and Lamech the father of Noah, each representing a distinct generation, were all living during Adam's lifetime. Noah was born but a hundred and twenty-six years after the time of Adam's death, and moreover lived nearly six hundred years with his father Lamech, by whom he was doubtless instructed in the traditions concerning God's personal manifestations, which Lamech had learned from the lips of Adam. Through the medium of Noah and his family, a knowledge of God by direct tradition was carried beyond the flood; and Noah held direct communication with God,[54] and lived to instruct ten generations of his descendants. Then followed Abraham, who also enjoyed direct communion with the Creator,[55] and after him Isaac, and Jacob or Israel, among whose descendants the Lord wrought such wonders through the instrumentality of Moses. Thus, had there been no written records, tradition would have preserved and transmitted a knowledge of God. [52] Genesis iv, 9-16; Pearl of Great Price, Moses v, 22, 34-40. [53] Genesis iv, 16; Pearl of Great Price, Moses v, 41. [54] Genesis vi, 13, and succeeding chapter. [55] Genesis xii, and succeeding chapters. =6.= But even if the accounts of the earliest of man's personal communion with God had become dimmed with time, and therefore weakened in effect, they could but give place to other traditions founded on later manifestations of the Divine personality. Unto Moses the Lord made Himself known, not alone from behind the curtain of fire and the screen of clouds,[56] but by direct face to face communication, whereby the chosen high-priest beheld even "the similitude" of his God.[57] This account of direct communion between Moses and God, in part of which the people were permitted to share,[58] as far as their faith and purity permitted, has been preserved by Israel through all the generations of the past. And from Israel the traditions of God's existence have spread throughout the world; so that we find traces of this ancient knowledge even in the most fanciful and perverted mythologies of heathen nations. [56] Exo. iii, 4; xix, 18; Numb. xii, 5. [57] Numb. xii, 8; see also Pearl of Great Price, Moses i, 1-2. [58] Exo. xix, 9, 11, 17-20. =7. II. Human Reason=, operating upon observations of the things of nature, strongly declares the existence of God. The mind, already imbued with the historical truths of the Divine existence and its close relationship with man, will find confirmatory evidence in nature on every side; and even to him who rejects the testimony of the past, and assumes to set up his own judgment as superior to the common belief of ages, the multifarious evidences of design in nature appeal. Every observer must be impressed by the proofs of order and system among created things, and by the absence of superfluities in nature. He notes the regular succession of day and night providing alternate periods of work and rest for man, animals, and vegetables; the sequence of the seasons, each with its longer periods of labor and recuperation, the mutual dependence of animals and plants, the circulation of water from sea to cloud, from cloud to earth again, sustaining the fertility of the soil. As man proceeds to the closer examination of things, he finds that by study and scientific investigation these proofs are multiplied many fold. He may learn of the laws by which earth and its associated worlds are governed in their orbits; by which satellites are held subordinate to planets, and planets to suns; he may behold the marvels of vegetable and animal anatomy, and the surpassing mechanism of his own body; and with such appeals to his reason increasing at every step, his wonder as to who made all this gives place to inexpressible admiration for the Creator whose presence and power are thus so forcibly proclaimed; and the observer becomes a worshiper. =8.= Everywhere in nature is the evidence of cause and effect; on every side is the demonstration of means adapted to end. But such adaptations, says a thoughtful writer, "indicate contrivance for a given purpose, and contrivance is the evidence of intelligence, and intelligence is the attribute of mind, and the intelligent mind that built the stupendous universe is God."[59] To admit the existence of a designer in the evidence of design, to say there must be a contriver in a world of intelligent contrivance, to believe in an adapter when man's life is directly dependent upon the most perfect adaptations conceivable, is but to accept self-evident truths. These axioms of nature ought to require no demonstration; the burden of proof as to the non-existence of a God ought to be placed upon him who questions the solemn truth. "Every house is builded by some man, but he that built all things is God." So spake the Apostle of old,[60] and plain as is the truth expressed in these simple words, there are among men a few who profess to doubt the evidence of reason, and who deny the Author of their own being. Strange, is it not, that here and there one, who finds in the contrivance exhibited by the ant in building her house, in the architecture of the honey-comb, and in the myriad instances of orderly instinct among the least of living things, a proof of intelligence from which man may learn and be wise, will yet question the operation of intelligence in the creation of worlds and in the constitution of the universe?[61] [59] Cassell's Bible Dictionary, p. 481. [60] Paul in Heb. iii, 4. [61] See Note 4. =9.= Man's inborn consciousness tells him of his own existence; his ordinary powers of observation prove the existence of others of his kind, and of uncounted orders of organized beings; from this he concludes that something must have existed always, for had there been a time of no existence, a period of nothingness, existence could never have begun, for from nothing, nothing can be derived. The eternal existence of something, then, is a fact beyond dispute; and the question requiring answer is, what is that eternal something--that existence which is without beginning and without end? The skeptic may answer, "Nature; matter has always existed, and the universe is but a manifestation of matter organized by forces operating upon it; however, Nature is not God." But matter is neither vital nor active, nor is force intelligent; yet vitality and ceaseless activity are characteristic of created things, and the effects of intelligence are universally present. True, nature is not God; and to mistake the one for the other is to call the edifice the architect, the fabric the designer, the marble the sculptor, and the thing the power that made it. The system of nature is the manifestation of that order which argues a directing intelligence; and that intelligence is of an eternal character, coeval with existence itself. Nature herself is a declaration of a superior Being, whose will and purpose she portrays in all her varied aspects. Beyond and above nature, stands nature's God. =10.= While existence is eternal, and therefore to being there never was a beginning, never shall be an end, in a relative sense each stage of organization must have had a beginning, and to every phase of existence as manifested in each of the countless orders and classes of created things, there was a first, as there will be a last; though every ending or consummation in nature is but the beginning of another stage of advancement. Thus, man's ingenuity has invented theories to illustrate, if not to explain, a possible sequence of events by which the earth has been brought from a state of chaos to its present habitable condition; but by those hypotheses, this globe was once a barren ball, on which none of the innumerable forms of life that now tenant it could have existed. The theorist therefore must admit a beginning to earthly life, and such a beginning is explicable only on the assumption of some creative act, or a contribution from outside the earth. If he admit the introduction of life upon the earth from some other and older sphere, he does but extend the limits of his inquiry as to the beginning of vital existence; for to explain the origin of a rose-bush in our own garden by saying that it was transplanted as an offshoot from a rose-tree growing elsewhere, is no answer to the question concerning the origin of roses. Science of necessity assumes a beginning to vital phenomena on this planet, and admits a finite duration of the earth in its current course of progressive change; and in this respect, the earth is a representative of the heavenly bodies in general. The eternity of existence, then, is no more positive as an indication of an eternal Ruler than is the endless sequence of change, each stage of which has both beginning and end. The origination of created things, the beginning of an organized universe, is utterly inexplicable on any assumption of spontaneous change in matter, or of fortuitous and accidental operation of its properties. =11.= Human reason, so liable to err in dealing with subjects of lesser import even, may not of itself lead its possessor to a full knowledge of God; yet its exercise will aid him in his search, strengthening and confirming his inherited instinct toward his Maker.[62] "The fool hath said in his heart, There is no God."[63] In the scriptures, the word fool[64] is used to designate a wicked man, one who has forfeited his wisdom by a long course of wrongdoing, bringing darkness over his mind in place of light, and ignorance instead of knowledge. By such a course, the mind becomes depraved and incapable of appreciating the finer arguments in nature. A wilful sinner grows deaf to the voice of reason in holy things, and loses the privilege of communing with his Creator, thus forfeiting the strongest means of attaining a knowledge of God. [62] See Note 5. [63] Psalms xiv, 1. [64] Proverbs i, 7; x, 21; xiv, 9. =12. III. Revelation= gives to man his fullest knowledge of God. We are not left wholly to the exercise of fallible reasoning powers, nor to the testimony of others for a knowledge of the Divine Creator; we may know Him for ourselves. Instances of God manifesting Himself to His prophets in olden as in later times are so numerous as to render impossible any detailed consideration here; moreover, we will have opportunity of examining many examples in connection with our study of the ninth of the Articles of Faith; for the present, therefore, brief mention must suffice. We have already noted, as the foundation of many traditions relating to the existence and personality of God, His revelations of Himself to Adam and other ante-diluvian patriarchs; then to Noah, Abraham, Isaac, Jacob, and Moses. An example but briefly mentioned in the Jewish scriptures is that of Enoch, the father of Methuselah; of him we read that he walked with God.[65] From the "Writings of Moses" we learn that the Lord manifested Himself with special favor to this chosen seer,[66] revealing unto him the course of events until the time of Christ's appointed ministry in the flesh, the plan of salvation through the sacrifice of the Only Begotten, and the scenes that were to follow until the final judgment. [65] Gen. v, 18-24; see also Jude 14. [66] Pearl of Great Price, Moses vi, vii. =13.= Of Moses we read that he received a manifestation from God, who spoke to him from the midst of the burning bush in Mount Horeb, saying: "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob. And Moses hid his face, for he was afraid to look upon God."[67] Unto Moses and assembled Israel God appeared in a cloud, with the terrifying accompaniment of thunders and lightnings, on Sinai: "And the Lord said unto Moses, Thus shalt thou say unto the children of Israel, Ye have seen that I have talked with you from heaven."[68] Of a later manifestation we are told:--"Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel: And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness."[69] [67] Exodus iii, 6. [68] Ex. xx, 18-22. [69] Ex. xxiv, 9-10. =14.= On through the time of Joshua and the judges to the kings and the prophets, the Lord declared His presence and His power. Isaiah saw the Lord enthroned in the midst of a glorious company, and cried out, "Woe is me, for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips, for mine eyes have seen the King, the Lord of hosts."[70] [70] Isa. vi, 1-5. =15.= At a subsequent period, when Christ emerged from the waters of baptism, the voice of the Father was heard declaring "This is my beloved Son, in whom I am well pleased."[71] And on the occasion of our Lord's transfiguration, the same voice repeated this solemn and glorious acknowledgment.[72] While Stephen was suffering martyrdom at the hands of his cruel and bigoted countrymen, the heavens were opened, and he "saw the glory of God, and Jesus standing on the right hand of God."[73] [71] Matt. iii, 16-17; Mark i, 11. [72] Matt. xvii, 1-5; Luke ix, 35. [73] Acts vii, 54-60. =16.= The Book of Mormon is replete with instances of communication between God and His people, mostly through vision and by the ministration of angels, but also through direct manifestation of the Divine presence. Thus, we read of a colony of people leaving the Tower of Babel and journeying to the western hemisphere, under the leadership of one who is known in the record as the brother of Jared. In preparing for the voyage across the great deep, the leader prayed that the Lord would touch with His finger, and thereby make luminous, certain stones, that the voyagers might have light in the ships. In answer to this petition, the Lord stretched forth His hand and touched the stones, revealing His finger, which the man was surprised to see resembled the finger of a human being. Then the Lord, pleased with the man's faith, made Himself visible to the brother of Jared, and demonstrated to him that man was formed literally after the image of the Creator.[74] To the Nephites who inhabited the western continent, Christ revealed Himself after His resurrection and ascension. To these sheep of the western fold, He testified of His commission received from the Father; showed the wounds in His hands, feet, and side, and ministered unto the believing multitudes in many ways.[75] [74] Book of Mormon, Ether iii. [75] Book of Mormon, III Nephi xi-xxviii. =17.= In the present dispensation, God has revealed, and does still reveal himself to His people. We have seen how by faith and sincerity of purpose Joseph Smith, while yet a youth, won for himself a manifestation of God's presence, being privileged to behold both the Father and Christ the Son.[76] His testimony of the existence of God is not dependent upon tradition or studied deduction; he declares to the world that both the Father and Christ the Son live, for he has beheld their persons, and has heard their voices. In addition to the manifestation cited, Joseph Smith and his fellow servant, Sidney Rigdon, state that on the 16th of February, 1832, they saw the Son of God, and conversed with Him in heavenly vision. In describing this manifestation they say: "And while we meditated upon these things, the Lord touched the eyes of our understandings, and they were opened, and the glory of the Lord shone round about; and we beheld the glory of the Son, on the right hand of the Father, and received of His fulness; and saw the holy angels, and they who are sanctified before His throne, worshiping God and the Lamb, who worship Him forever and ever. And now, after the many testimonies which have been given of Him, this is the testimony last of all which we give of Him, that He lives, for we saw Him."[77] [76] See page 9. [77] Doc. and Cov. lxxvi, 11-24. =18.= Again, on the 3rd of April, 1836, in the temple at Kirtland, Ohio, the Lord manifested Himself to Joseph Smith and Oliver Cowdery, who say of the occasion:--"We saw the Lord standing upon the breastwork of the pulpit before us, and under His feet was a paved work of pure gold in color like amber. His eyes were as a flame of fire, the hair of His head was white like the pure snow, His countenance shone above the brightness of the sun, and His voice was as the sound of the rushing of great waters, even the voice of Jehovah, saying,--I am the first and the last; I am He who liveth; I am He who was slain; I am your advocate with the Father."[78] [78] Doc. and Cov. cx, 1-4. =19.= These are a few of the testimonies establishing the fact of direct revelation from God unto men in ancient and modern times. The privilege of communing with our Maker is restricted to none; true faith, sincerity of purpose, and purity of soul will win, for every one who seeks the boon, the blessing of God's favor and the light of His presence. =20. The Godhead: The Trinity.=--Three personages composing the great presiding council of the universe have revealed themselves to man: (1) God the Eternal Father; (2) His Son, Jesus Christ; and (3) the Holy Ghost. That these three are separate individuals, physically distinct from each other, is very plainly proved by the accepted records of the divine dealings with man. On the occasion of the Savior's baptism before cited, John recognized the sign of the Holy Ghost; he saw before him in a tabernacle of flesh the Christ, upon whom he had performed the holy ordinance; and he heard the voice of the Father.[79] The three personages of the Godhead were present, manifesting themselves each in a different way, and each distinct from the others. The Savior promised His disciples that the Comforter,[80] which is the Holy Ghost, should be sent unto them by His Father; here again are the three members of the Godhead distinctly referred to. Stephen, at the time of his martyrdom, was blessed with the power of heavenly vision, and he saw Jesus standing on the right hand of God.[81] Joseph Smith, while calling upon the Lord in fervent prayer for wisdom to guide him in his religious professions, saw the Father and the Son, standing in the midst of light which shamed the brightness of the sun; one of these declared of the other, "This is my beloved Son, hear Him."[82] Each of the members of the Trinity is called God,[83] together they constitute the Godhead. [79] Matt. iii, 16-17; Mark i, 9-11; Luke iii, 21-22. [80] John xiv, 26; xv, 26. [81] Acts vii, 55-56. [82] See page 9. [83] I Cor. viii, 6; John i, 1-14; Matthew iv, 10; I Tim. iii, 16; I John v, 7; Mosiah xv, 1, 2. =21. Unity of the Godhead.=[84]--The Godhead is a type of unity in the attributes, powers, and purposes of its members. Jesus, while on earth[85] and in manifesting Himself to His Nephite servants,[86] has repeatedly testified of the unity existing between Himself and the Father, and between them both and the Holy Ghost. By some this has been construed to mean that the Father, the Son, and the Holy Ghost are one in substance and in person, that the names in reality represent the same individual under different aspects. A single reference to prove the error of this view may suffice:--Immediately before His betrayal, Christ prayed for His disciples, the Twelve, and other converts, that they should be preserved in unity,[87] "that they all may be one" as the Father and the Son are one. It is absurd to think that Christ desired His followers to lose their individuality and become one person, even if a change so directly opposed to the laws of nature were possible. Christ desired that all should be united in heart, and spirit, and purpose; for such is the unity between His Father and Himself, and between themselves and the Holy Ghost. [84] See Note 11. [85] John x, 30, 38; xvii, 11, 22. [86] III Nephi xi, 27, 36; xxviii, 10; see also Alma xi, 44. [87] John xvii, 11-21. =22.= This unity is a type of completeness; the mind of any one member of the Trinity is the mind of the others; seeing as each of them does with the eye of purity and perfection, they see and understand alike; under similar conditions and circumstances each would act in the same way, guided by the same principles of unerring justice and equity. The one-ness of the Godhead, to which the scriptures so abundantly testify, implies no mystical union of substance, nor any unnatural and therefore impossible blending of personality; Father, Son, and Holy Ghost are as distinct in their persons and individualities as are any three personages in the flesh. Yet their unity of purpose and operation is such as to make their edicts one, and their will the will of God. To see one is to see all; therefore said Christ when importuned by Philip to show them the Father: "Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Shew us the Father? Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works. Believe me that I am in the Father, and the Father in me."[88] [88] John xiv, 9-11. =23. Personality of Each Member of the Godhead.=--From the evidence already presented, it is clear that the Father is a personal Being, possessing a definite form, with bodily parts, and spiritual passions. Jesus Christ, who was with the Father[89] in spirit before coming to dwell in the flesh, and through whom the worlds were made,[90] lived among men as a man, with all the physical characteristics of a human being; after His resurrection He appeared in the same form;[91] in that form He ascended into heaven;[92] and in that form He has manifested Himself to the Nephites, and to modern prophets. Now we are assured that Christ was in the express image of His Father,[93] after which image man also has been created.[94] Therefore we know that both the Father and the Son are in form and stature perfect men; each of them possesses a tangible body, infinitely pure and perfect, and attended by transcendent glory, yet a body of flesh and bones.[95] [89] John xvii, 5. [90] John i, 3; Heb. i, 2; Eph. iii, 9; Col. i, 16. [91] John xx, 14-15, 19-20, 26-27; xxi, 1-14; Matt, xxviii, 9; Luke xxiv, 15-31, 36-44. [92] Acts i, 9-11. [93] Heb. i, 3; Col. i, 15; II Cor. iv, 4. [94] Genesis i, 26-27; James iii, 8-9. [95] Doc. and Cov. cxxx, 22. =24.= The Holy Ghost, called also Spirit, and Spirit of the Lord,[96] Spirit of God,[97] Comforter,[98] and Spirit of Truth,[99] is not tabernacled in a body of flesh and bones, but is a personage of spirit;[100] yet we know that the Spirit has manifested Himself in the form of a man.[101] It is by the ministrations of the Spirit that the Father and the Son operate in their dealings with mankind;[102] through Him knowledge is communicated,[103] and by Him the purposes of the Godhead are achieved.[104] The Holy Ghost is the witness of the Father and the Son,[105] declaring to man their attributes, bearing record of the other personages of the Godhead.[106] [96] I Nephi iv, 6; xi, 8; Mos. xiii, 5. Acts ii, 4; viii, 29; x, 19; Rom. viii, 10, 26; I Thess. v, 19. [97] Matt, iii, 16; xii, 28; I Nephi xiii, 12. [98] John xiv, 16. [99] John xv, 26; xvi, 13. [100] Doc. and Cov. cxxx, 22. [101] I Nephi xi, 11. [102] Neh. ix, 30; Isa. xlii, 1; Acts x, 19; Alma xii, 3; Doc. and Cov. cv, 36; xcvii, 1. [103] John xvi, 13; I Nephi x, 19; Doc. and Cov. xxxv, 13; 1, 10. [104] Gen. i, 2; Job xxvi, 13; Psalms civ, 30; Doc. and Cov. xxix, 31. [105] John xv, 26; Acts v, 32; xx, 23; I Cor. ii, 11; xii, 3; III Nephi xi, 32. [106] For a fuller treatment of the Holy Ghost, His personality and attributes, see Lecture viii, p. 162. =25. Some of the Divine Attributes.=--_God is Omnipresent_: There is no part of creation, however remote, into which He cannot penetrate; through the medium of the Spirit the Godhead is in direct communication with all things at all times. It has been said, therefore, that God is everywhere present at the same time; but it is unreasonable to suppose that the actual person of any one member of the Godhead can be in more than one place at one time. The senses of God are of infinite power, His mind of unlimited capacity; His eye can penetrate all space, His ear can comprehend every sound; His powers of transferring Himself from place to place are not limited; plainly, however, His person cannot be in more than one place at any one time. Admitting the personality of God, we are compelled to accept the fact of His materiality; indeed, an "immaterial being," under which meaningless name some have sought to designate the condition of God, cannot exist, for the very expression is a contradiction in terms. If God possesses a form, that form is of necessity of definite proportions and therefore of limited extension in space. It is therefore impossible for Him to occupy at one time more than one space of such limits; and it is not surprising therefore to learn from the scriptures that He moves from place to place. Thus we read in connection with the account of the Tower of Babel, "And the Lord came down to see the city and the tower."[107] Again, God appeared to Abraham, and having declared Himself to be "the Almighty God," He talked with the patriarch, and established a covenant with him; then we read "And He left off talking with him, and God went up from Abraham."[108] [107] Gen. xi, 5. [108] Gen. xvii, 1, 22. =26.= _God is Omniscient._--By Him matter has been organized and energy directed. He is therefore the Creator of all things that are created; and "Known unto God are all his works from the beginning of the world."[109] His power and His wisdom are alike incomprehensible to man, for they are infinite. Being Himself eternal and perfect, His knowledge cannot be otherwise than infinite. To comprehend Himself, an infinite Being, He must possess an infinite mind. Through the agency of angels and ministering servants, He is in continuous communication with all parts of creation, and may personally visit as He may determine. [109] Acts xv, 18; see also Pearl of Great Price: Moses i, 6, 35; I Nephi ix, 6. =27.= _God is Omnipotent._--He is properly called the Almighty. Man can discern proofs of the Divine omnipotence on every side, in the forces that control the elements of earth, and that guide the orbs of heaven in their prescribed courses; all are working together for the common good. There can be no limits to the powers of God; whatever His wisdom indicates as fit to be done He can and will do. The means through which He operates may not be of infinite capacity in themselves; but they are directed by an infinite power. A rational conception of His omnipotence is power to do all that He may will to do. =28.= _God is kind_, _benevolent_, _and loving_, tender, considerate, and long-suffering, bearing patiently with the frailties of His wayward children. He is just, yet merciful in judgment,[110] showing favor to all alike, and yet combining with these gentler qualities a firmness, almost amounting to fierceness, in avenging wrongs.[111] He is jealous[112] of His own power and the reverence paid to Him by His children; that is to say, He is zealous for the principles of truth and purity, which are nowhere exemplified in a higher degree than in His personal attributes. This Being is the Author of our existence, Him we are permitted to approach as Father. Our faith will increase in Him as we learn of Him.[113] [110] Deut. iv, 31; II Chron. xxx, 9; Exo. xxxiv, 6; Neh. ix, 17, 31; Psalms cxvi, 5; ciii, 8; lxxxvi, 15; Jer. xxxii, 18; Exo. xx, 6. [111] Exo. xx, 5; Deut. vii, 21; x, 17; Psa. vii, 11. [112] Exo. xx, 5; xxxiv, 14; Deut. iv, 24; vi, 14, 15; Josh. xxiv, 19, 20. [113] See Note 12. =29. Idolatry and Atheism.=--From the abundant evidence of the existence of Deity, the idea of which is so generally held by the human family, there would seem to be little ground on which man could rationally assert and maintain a disbelief in God; and in view of the many proofs of the benignant nature of the Divine attributes and disposition, there ought to be little tendency to turn aside after false and unworthy objects of worship. Yet the history of the race shows that theism, which is the doctrine of belief in and acceptance of, God as the rightful Ruler, is opposed by many varieties of atheism;[114] and that man is prone to belie his boast as a creature of reason, and to render his worship at idolatrous shrines. Atheism is probably a development of later times, whilst idolatry asserted itself as one of the early sins of the race. Even at the time of Israel's exodus from Egypt, God deemed it proper to command by statute, "Thou shalt have no other gods before me;"[115] yet even while He wrote those words on the stony tablets, His people were bowing before the golden calf which they had fashioned after the pattern of the Egyptian idol. [114] See Note 6. [115] Exo. xx, 3. =30.= It has been stated that man possesses an instinct for worship, that he craves and will find some object of adoration. When man fell into the darkness of continued transgression, and forgot the Author of his being, and the God of his fathers, he sought for other deities. Some among men came to regard the sun as the type of the supreme, and before that luminary they prostrated themselves in supplication. Others selected for adoration earthly phenomena; they marvelled over the mystery of fire, and, recognizing the beneficent effects of that phenomenon, they worshiped the flame. Some saw, or thought they saw, in water the emblem of the pure and the good, and they rendered their devotions by running streams. Others, awed into reverence by the grandeur of towering mountains, repaired to these natural temples, and worshiped the altar instead of Him in whose honor and by whose power it had been raised. Another class, more strongly imbued with a reverence for the emblematic, sought to create for themselves artificial objects of adoration. They made images and worshiped them; they hewed uncouth figures from tree trunks, and chiseled strange forms in stone, and to these they bowed.[116] "Nations, ignorant of God, Contrive a wooden one." =31.= Idolatrous practices in some of their phases came to be associated with rites of horrible cruelties, as in the custom of sacrificing children to Moloch, and, among the Hindoos, to the Ganges; as also in the wholesale slaughtering of human beings, under Druidical tyranny. The gods that human-kind have set up for themselves are heartless, pitiless, cruel.[117] [116] See Note 7. [117] See Note 8. =32.= Atheism, as before stated, is the denial of the existence of God; in a milder form it may consist in the mere ignoring of Deity. But the professed atheist, in common with his believing fellow-mortals, is subject to man's universal passion for worship; though he refuse to acknowledge the true and the living God, he consciously or unconsciously deifies some law, some principle, some passion of the human soul, or perchance some material creation; and to this he turns, to seek, in contemplation of the unworthy object, a semblance of the comfort which the believer finds in rich abundance before the throne of his Father and God. I doubt the existence of a thorough atheist,--one who with the sincerity of a settled conviction denies in his heart the existence of an intelligent Supreme Power. The idea of God is an essential characteristic of the human soul. The philosopher recognizes the necessity of such an element in his theories of being. He may shrink from the open acknowledgment of a personal Deity, yet he assumes the existence of a "governing power," of a "great unknown," of the "unknowable," the "illimitable," the "unconscious." Oh, man of learning though not of wisdom! why reject the privileges extended to you by the omnipotent, omniscient Being to whom you owe your life, yet whose name you will not acknowledge? No mortal can approach Him while contemplating His perfections and might with aught but awe and speechless reverence; regarding Him only as Creator and God, we are abashed in thought of Him; but He has given us the right to approach Him as His children, to call upon Him by the endearing name of Father! And even the atheist feels, in the more solemn moments of his life, a yearning of the soul toward a spiritual Parent, as naturally as his human affections turn toward the father who gave him mortal life. The atheism of to-day is but a species of idolatry after all. =33. Sectarian View of the Godhead.=--The consistent, simple, and authentic doctrine respecting the character and attributes of God, such as was taught by Christ and the apostles, gave way as revelation ceased, and as the darkness incident to the absence of authority fell upon the world, after the apostles and their priesthood had been driven from the earth; and in its place there appeared numerous theories and dogmas of men, many of which are utterly incomprehensible in their mysticism and inconsistency. In the year 325 A.D., the Council of Nice was convened by the emperor Constantine, who sought through this body to secure a declaration of Christian belief which would be received as authoritative, and be the means of arresting the increasing dissension incident to the general disagreement regarding the nature of the Godhead, and other theological subjects. The Council condemned some of the theories then current; among them that of Arius, which asserted a separate individuality for each member of the Trinity; and promulgated a new code of belief known as the Nicene Creed. A statement of this doctrine, supposedly as announced by Athanasius, is as follows:--"We worship one God in trinity, and trinity in unity; neither confounding the persons, nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, Son, and Holy Ghost, is all one; the glory equal, the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost. The Father uncreate, the Son uncreate, and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal. And yet there are not three eternals, but one eternal. As also there are not three incomprehensibles, nor three uncreated; but one uncreated, and one incomprehensible. So likewise the Father is almighty, the Son almighty, and the Holy Ghost almighty, and yet there are not three Almighties, but one Almighty. So the Father is God, the Son is God, and the Holy Ghost is God, and yet there are not three Gods, but one God." It would be difficult to conceive of a greater number of inconsistencies and contradictions, expressed in words as few. =34.= The Church of England teaches the present orthodox view of God as follows:--"There is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness." The immateriality of God as asserted in these declarations of sectarian faith is entirely at variance with the scriptures, and absolutely contradicted by the revelations of God's person and attributes, as shown by the citations already made. =35.= We affirm that to deny the materiality of God's person is to deny God; for a thing without parts has no whole, and an immaterial body cannot exist.[118] The Church of Jesus Christ of Latter-day Saints proclaims against the incomprehensible God, devoid of "body, parts, and passions," as a thing impossible of existence, and asserts its belief in and allegiance to the true and living God of scripture and revelation. [118] See Note 9. NOTES. =1. Natural to Believe in a God.=--"The great and primary truth 'that there is a God' has obtained among men almost universally and in all ages; so that the holy scriptures, which speak of God in every page, and which advert to the sentiments of mankind for the period of about four thousand years, always assume this truth as admitted. In the early ages of the world, indeed, there is no positive evidence that speculative theism had any advocates; and if, at a subsequent period, the 'fool said in his heart, There is no God,' the sentiment appears more prominent in his affections than in his judgment; and, withal, had so feeble an influence over the minds of men, that the sacred writers never deemed it necessary to combat the error, either by formal arguments, or by an appeal to miraculous operations. Polytheism, not atheism, was the prevailing sin; and therefore the aim of inspired men was not so much to prove the existence of one God, as the non-existence of others,--to maintain His authority, to enforce His laws, to the exclusion of all rival pretenders."... "So clear, full, and overpowering is the evidence of God's existence, that it has commanded general belief in all ages and countries,--the only exceptions being a few savage tribes of a most degraded type, among whom the idea of God has faded and disappeared with every vestige of civilization; and a few eccentric would-be philosophers who affect to doubt everything which others believe, and question the truth of their own intuitions, so that the general assent to the being of a God might be added as a testimony of no small weight in this argument."--_Cassell's Bible Dictionary; article "God."_ =2. Importance of Belief in God.=--"The existence of a Supreme Being is, without doubt, the sublimest conception that can enter the human mind, and, even as a scientific question, can have no equal, for it assumes to furnish the cause of causes, the great ultimate fact in philosophy, the last and sublimest generalization of scientific truth. Yet this is the lowest demand it presents for our study; for it lies at the very foundation of morality, virtue, and religion; it supports the social fabric, and gives cohesion to all its parts; it involves the momentous question of man's immortality and responsibility to supreme authority, and is inseparably connected with his brightest hopes and highest enjoyments. It is, indeed, not only a fundamental truth, but the grand central truth of all other truths. All other truths in science, ethics, and religion radiate from this. It is the source from which they all flow, the center to which they all converge, and the one sublime proposition to which they all bear witness. It has, therefore, no parallel in its solemn grandeur and momentous issues."--_The same._ =3. Belief in God, Natural and Necessary.=--Dr. Joseph Le Conte, Professor of Geology and Natural History in the University of California, and a scientist of world-wide renown, has spoken as follows:--"_Theism_, or a belief in God or in gods, or in a supernatural agency of some kind, controlling the phenomena around us, is the fundamental basis and condition of all religion, and is therefore universal, necessary, and intuitive. I will not, therefore, attempt to bring forward any proof of that which lies back of all proof, and is already more certain than anything can be made by any process of reasoning. The ground of this belief lies in the very nature of man; it is the very foundation and groundwork of reason. It is this and this only which gives significance to Nature; without it, neither religion nor science, nor indeed human life, would be possible. For, observe what is the characteristic of man in his relation to external Nature. To the brute, the phenomena of Nature are nothing but sensuous phenomena; but man, just in proportion as he uses his human faculties, instinctively ascends from the phenomena to their cause. This is inevitable by a law of our nature, but the process of ascent is different for the cultured and uncultured races. The uncultured man, when a phenomenon occurs, the cause of which is not immediately perceived, passes by one step from the sensuous phenomenon to the first cause; while the cultured, and especially the scientific man, passes from the sensuous phenomena through a chain of secondary causes to the first cause. The region of second causes, and this only, is the domain of science. Science may, in fact, be defined, as the _study of the modes of operation of the first cause_. It is evident, therefore, that the recognition of second causes cannot preclude the idea of the existence of God.... Thus, Theism is necessary, intuitive, and therefore universal. We cannot get rid of it if we would. Push it out, as many do, at the front door, and it comes in again, perhaps unrecognized, at the back door. Turn it out in its _nobler forms_ as revealed in Scripture, and it comes in again in its _ignoble forms_, it may be as magnetism, electricity, or gravity, or some other supposed efficient agent controlling Nature. In some form, noble or ignoble, it will become a guest in the human heart. I therefore repeat, _Theism neither requires nor admits of proof_. But in these latter times, there is a strong tendency for Theism to take the form of _Pantheism_, and thereby religious belief is robbed of all its power over the human heart. It becomes necessary, therefore, for me to attempt to show, not the existence indeed, but the _personality of Deity_.... Among a certain class of cultivated minds, and especially among scientific men, there is a growing sentiment, sometimes openly expressed, sometimes only vaguely felt, that what we call God is only a universal, all-pervading principle animating Nature,--a general principle of evolution--an unconscious, impersonal life-force under which the whole cosmos slowly develops. Now, this form of Theism may possibly satisfy the demands of a purely speculative philosophy, but cannot satisfy the cravings of the human heart.... The argument for the personality of Deity is derived from the evidences of intelligent contrivance and design in Nature, or in the adjustment of parts for a definite, and an intelligent purpose. It is usually called '_the argument from design_.' The force of this argument is felt at once intuitively by all minds, and its effect is irresistible and overwhelming to every plain, honest mind, unplagued by metaphysical subtleties."--Prof. Joseph Le Conte: in _Religion and Science_, pp. 12-14. =4. God in Nature.=--Sir Isaac Newton, one of the most critical of scientific workers, in writing to his friend Dr. Bentley in 1692, said in reference to the natural universe: "To make such a system, with all its motions, required a Cause which understood and compared together the quantities of matter in the several bodies of the sun and planets, and the gravitating powers resulting from them, the several distances of the primary planets from the sun, and of the secondary ones from Saturn, Jupiter, and the earth; and the velocities with which these planets could revolve about those quantities of matter in the central bodies; and to compare and adjust all these things together in so great a variety of bodies argues the Cause to be not blind and fortuitous, but very well skilled in mechanics and geometry." =5. Natural Indications of God's Existence.=--"It may not be, it is not likely, that God can be found with microscope and scalpel, with test-tube or flask, with goniometer or telescope; but with such tools, the student earnestly working, cannot fail to recognize a power beyond his vision, yet a power of which the pulses and the motions are unmistakable. The extent of our solar system once seemed to man more limited than it does at present; and the discovery of the most distant of the planetary family was due to a recognition of an attractive force inexplicable except on the supposition of the existence of another planet. The astronomer, tracing known bodies along their orbital paths, could feel the pull, could see the wire that drew them from a narrower course; he saw not Neptune as he piled calculations sheet on sheet; but the existence of that orb was clearly indicated, and by heeding such indications he sought for it, and it was found. Theory alone could never have revealed it, though theory was incomplete, unsatisfactory without it; but the practical search, instigated by theory, led to the great demonstration. And what is all science but theory compared to the practical influence of prayerful reliance on the assistance of an omnipotent, omniscient power? Disregard not the indications of your science work,--the trembling of the needle that reveals the magnetic influence; the instinct within that speaks of a life and a Life-Giver, far beyond human power of explanation or comprehension. As you sit beneath the canopied vault, pondering in the silence of night over the perturbations, the yearnings which the soul cannot ignore, turn in the direction indicated by those impulses, and with the penetrating, space-annihilating, time-annulling glass of prayer and faith, seek the source of that pervading force."--The Author in _Baccalaureate Sermon_, Utah University Quarterly, Sept., 1895. =6. Theism; Atheism, etc.=--According to current usage, _Theism_ signifies a belief in God,--the acceptance of one living and eternal Being who has revealed Himself to man. _Deism_ implies a professed belief in God, but denies to Deity the power to reveal Himself, and asserts a disbelief in Christianity; the term is used in different senses, prominent among which are:--(1) belief in God as an intelligent and eternal Being, with a denial of all providential care: (2) belief in God, with denial of a future state of the soul: (3) as advocated by Kant, denial of a personal God, while asserting belief in an infinite force, inseparably associated with matter, and operating as the first great cause. _Pantheism_ regards matter and mind as one, embracing everything finite and infinite, and calls this universal existence God. In its philosophical aspect, pantheism "has three generic forms with variations: (1) _one-substance pantheism_ which ascribes to the universal being the attributes of both mind and matter, thought and extension, as in Spinoza's system: (2) _materialistic pantheism_ which ascribes to it only the attributes of matter, as in the system of Strauss: (3) _idealistic pantheism_ which ascribes to it only the existence of mind as in Hegel's system." In its doctrinal aspect, pantheism comprises "the worship of nature and humanity founded on the doctrine that the entire phenomenal universe, including man and nature, is the ever-changing manifestation of God." _Polytheism_ is the doctrine of a plurality of gods, who are usually regarded as personifications of forces or phenomena of nature. _Monotheism_ is the doctrine that there is but one God. _Atheism_ signifies disbelief in God, or the denial of God's existence; _dogmatic atheism_ denies, while _negative atheism_ ignores, the existence of a God. _Infidelity_ is sometimes used as synonymous with atheism, though specifically the term signifies a milder form of unbelief, manifesting itself in scepticism on matters religious, a disbelief in the religion of the Bible, and of course a rejection of the doctrines of Christianity. _Agnosticism_ holds that God is unknown and unknowable; that His existence can neither be proved nor disproved; it neither affirms nor denies the existence of a personal God; it is the doctrine of "We do not know."--_See Standard Dictionary._ =7. Idolatrous Practices in General.=--The soul of man, once abandoned to depravity, is strongly prone to depart from God and his institutions. "Hence," says Burder, "have arisen the altars and demons of heathen antiquity, their extravagant fictions, and abominable orgies. Hence we find among the Babylonians and Arabians, the adoration of the heavenly bodies, the earliest forms of idolatry; among the Canaanites and Syrians, the worship of Baal, Tammuz, Magog, and Astarte; among the Phoenicians, the immolation of children to Moloch; among the Egyptians, divine honors bestowed on animals, birds, insects, leeks, and onions; among the Persians, religious reverence offered to fire; and among the polished Greeks, the recognition in their system of faith of thirty thousand gods. Hence, moreover, we find at the present time, among most Pagan tribes, the deadliest superstitions, the most cruel and bloody rites, and the most shocking licentiousness and vice, practiced under the name of religion."--_History of all Religions_, p. 12. =8. Examples of Atrocious Idolatry.=--The worship of Moloch is generally cited as an example of the cruelest and most abhorrent idolatry known to man. Moloch, called also Molech, Malcham, Milcom, Baal-melech, etc., was an Ammonite idol: it is mentioned in scripture in connection with its cruel rites (Lev. xviii, 21; xx, 2-5; see also I Kings xi, 5, 7, 33; II Kings xxiii, 10, 13; Amos v, 26; Zephaniah i, 5; Jeremiah xxxii, 35). Keil and Delitzsch describe the idol as being "represented by a brazen statue which was hollow, and capable of being heated, and formed with a bull's head, and with arms stretched out to receive the children to be sacrificed." While the worship of this idol did not invariably include human sacrifice, it is certain that such hideous rites were characteristic of this abominable shrine. The authors last quoted say: "From the time of Ahaz, children were slain at Jerusalem in the valley of Ben-Hinnom, and then sacrificed by being laid in the heated arms and burned." (II Kings xxiii, 10; xvi, 3; xvii, 17; xxi, 6; Jer. xxxii, 35; Ezek. xvi, 20, 21; xx, 31; compare Psalms cvi, 37, 38.) Many authorities state that the sacrifice of children to this hideous monster long ante-dated the time of Ahaz. "The offering of living victims was probably the climax of enormity in connection with this system, and it is said that Tophet, where it was to be witnessed, was so named from the beating of drums to drown the shrieks and groans of those who were burned to death. The same place was called the Valley of Hinnom, and the horrible associations connected with it led to both Tophet and Gehenna ('valley of Hinnom') being adopted as names and symbols of future torment." For foregoing facts, and others, _see "The Pentateuch" by Keil and Delitzsch, and Cassell's Bible Dictionary_. Scarcely less horrible were the practices of voluntary suicide under the car of the idol Juggernaut, and the drowning of children in the sacred Ganges as found among the Hindoos. According to Burder ("History of all Religions"), the ponderous and hideous image Juggernaut, was, on festival days, usually placed on a movable tower resting on wheels; and, thus mounted, was drawn through the streets by enthusiastic worshipers. As the car moved along, some of the most zealous of the devotees threw themselves under the wheels and were crushed to death; and such acts were "hailed with the acclamations of the multitude as the most acceptable sacrifices." The same author thus describes the rite of child-sacrifice to the sacred river, as formerly practiced in India:--"People in some parts of India, particularly the inhabitants of Orissa, and of the eastern parts of Bengal, frequently offer their children to the goddess Gunga. The following reason is assigned for this practice: When a woman has been long married, and has no children, it is common for the man, or his wife, or both of them, to make a vow to the goddess Gunga, that if she will bestow the blessing of children upon them, they will devote the firstborn to her. If, after this vow, they have children, the eldest is nourished till a proper age, which may be three, four, or more years, according to circumstances when, on a particular day, appointed for bathing in any part of the river, they take the child with them and offer it to the goddess: the child is encouraged to go farther and farther into the water, till it is carried away by the stream, or is pushed off by its inhuman parents."--_History of all Religions_, pp. 745-746. The practices of Druidism among the ancient Britons furnish another example of degradation in religion through the absence of authoritative guidance and the light of revelation. The Druids professed a veneration for the oak, and performed most of their distinctive ceremonies in sacred groves. Human sacrifices were offered as a feature of their system. Of their temples, some, e.g. Stonehenge on Salisbury Plain, Wiltshire, and others in Kent, still remain. These circular enclosures, which were open to the sky, were called _doom-rings_: near the center of each was an altar (_dolmen_) on which victims were sacrificed. The horrible ceremonies included on special occasions the burning alive of large numbers of human beings, enclosed in immense cages of wicker-work. =9. Immaterialists are Atheists.=--"There are two classes of atheists in the world. One class denies the existence of God in the most positive language; the other denies his existence in duration or space. One says 'There is no God;' the other says 'God is not _here_ or _there_, any more than he exists _now_ and _then_.' The infidel says 'God does not exist anywhere.' The immaterialist says 'He exists _nowhere_.' The infidel says 'There is no such substance as God.' The immaterialist says 'There is such a substance as God, but it is _without parts_.' The atheist says 'There is no such substance as _spirit_.' The immaterialist says 'A spirit, though he lives and acts, occupies no room, and fills no space in the same way and in the same manner as matter, not even so much as does the minutest grain of sand.' The atheist does not seek to hide his infidelity; but the immaterialist, whose declared belief amounts to the same thing as the atheist's, endeavors to hide his infidelity under the shallow covering of a few words.... The immaterialist is a religious atheist; he only differs from the other class of atheists by clothing an indivisible unextended _nothing_ with the powers of a God. One class believes in no God; the other believes that _Nothing_ is god and worships it as such."--Orson Pratt, in pamphlet _Absurdities of Immaterialism_, p. 11. =10. Atheism, a Fatal Belief.=--"During the Reign of Terror, the French were declared by the National Assembly to be a nation of atheists; but a brief experience convinced them that a nation of atheists could not long exist. Robespierre then 'proclaimed in the convention, that belief in the existence of God was necessary to those principles of virtue and morality upon which the republic was founded; and on the 7th of May, the national representatives, who had so lately prostrated themselves before the Goddess of Reason, voted by acclamation that the French people acknowledged the existence of the Supreme Being, and the immortality of the soul.'"--_Students' France, xxvii, 6_; quoted by Rev. Charles E. Little, in _Historical Lights_, pp. 280-281. =11. The Trinity.=--"'Mormonism' affirms its unqualified belief in the Godhead as the Holy Trinity, comprising Father, Son, and Holy Ghost; each of the three a separate and individual personage; the Father and the Son each a personage of spirit and of immortalized body; the Holy Ghost a personage of spirit. The unity of the Godhead is accepted in the literal fulness of scriptural declaration--that the Three are one in purpose, plan, and method; alike in all their Godly attributes; one in their Divine omniscience and omnipotence; yet as separate and distinct in their personality as are any three inhabitants of earth. 'Mormonism' claims that scripture passages declaring the oneness of the Trinity admit of this interpretation; that such indeed is the natural interpretation, and that the conception is in accord with reason."--_The Philosophy of "Mormonism_," by The Author: Improvement Era, vol. iv, p. 463. =12. The Father and the Son.=--In the treatment of the "Personality of Each Member of the Godhead" (p. 41) and "Divine Attributes" (p. 42) no attempt has been made to segregate the references made to The Father and to The Son. It is to be remembered that the Personage most generally designated in the Old Testament as God or the LORD, is He who in the mortal state was known as Jesus Christ, and in the antemortal state as Jehovah. See the author's work, "Jesus the Christ," chap. iv. That Jesus Christ or Jehovah is designated in certain scriptures as the Father in no wise justifies an assumption of identity between Him and His Father, Elohim. This matter has been explained in a publication dated June 30, 1916, entitled "The Father and The Son; a Doctrinal Exposition by the First Presidency and the Twelve." This appeared in _Improvement Era_, August, 1916, and in a pamphlet of earlier issue. Excerpts therefrom follow: "The term 'Father' as applied to Deity occurs in sacred writ with plainly different meanings. Each of the four significations specified in the following treatment should be carefully segregated. "1. _'Father' as Literal Parent._... Jesus Christ is the Son of Elohim both as spiritual and bodily offspring; that is to say, Elohim is literally the Father of the spirit of Jesus Christ and also of the body in which Jesus Christ performed His mission in the flesh.... "2. _'Father' as Creator._ A second scriptural meaning of 'Father' is that of Creator, e.g. in passages referring to any one of the Godhead as 'The Father of the heavens and of the earth.'... With this meaning, as the context shows in every case, Jehovah, who is Jesus Christ the Son of Elohim, is called 'the Father.'... "3. _Jesus Christ the 'Father' of those who abide in His Gospel"._ See Doc. and Cov. xxxiv, 1-3; xxxv, 1, 2; xxxix, 1-4; Mosiah xv, 10-13. "4. _Jesus Christ the 'Father' by Divine Investiture of Authority"._ See John x. 30; xvii, 11, 22; compare xiv. 28; see further v, 43; x, 26; III Nephi xx, 35; xxviii, 10; and Doc. and Cov. 1, 43. LECTURE III. TRANSGRESSION AND THE FALL. =Article 2.=--We believe that men will be punished for their own sins, and not for Adam's transgression. TRANSGRESSION AND ITS RESULTS. =1. Man's Free Agency.=--The Church holds and teaches as a strictly scriptural doctrine, that man has inherited among the inalienable rights conferred upon him by his divine Father, absolute freedom to choose the good or the evil in life as he may elect. This right cannot be guarded with more jealous care than is bestowed upon it by God Himself; for in all His dealings with man, He has left the mortal creature free to choose and to act, with no semblance of compulsion or restraint, beyond the influences of paternal counsel and loving direction.[119] True, He has given commandments, and has established statutes, with promises of blessings for compliance and dire penalties for infraction; but in the choice of these, God's children are untrammeled. In this respect, man is no less free than are the angels and the Gods, except as he has fettered himself with the bonds of sin, and forfeited his power of will and force of soul. The individual has as full a measure of liberty to violate the laws of health, the requirements of nature, and the commandments of God in matters both temporal and spiritual, as he has to obey all such; in the one case he brings upon himself the sure penalties that belong to the broken law; as in the other he inherits the specific blessings and the added freedom that attend a law-abiding life. Obedience to law is the habit of the free man; 'tis the transgressor who fears the law, for he brings upon himself deprivation and restraint, not because of the law, which would have protected him in his freedom, but because of his antagonism to law. [119] See Note 1. =2.= The predominant attribute of justice, recognized as part of the Divine nature, forbids the thought that man should receive promises of reward for righteousness, and threats of punishment for evil deeds, if he possessed no power of independent action. It is no more a part of God's plan to compel men to work righteousness, than it is His purpose to permit evil powers to force His children into sin. In the days of Eden, the first man had placed before him commandment and law,[120] with an explanation of the penalty which would follow a violation of that law. No law could have been given him in righteousness had he not been free to act for himself. "Nevertheless thou mayest choose for thyself, for it is given unto thee, but remember that I forbid it,"[121] said the Lord God to Adam. Concerning His dealings with the first patriarch of the race, God has declared in this day, "Behold, I gave unto him that he should be an agent unto himself."[122] [120] Genesis ii, 17; Pearl of Great Price, Moses ii, 27-29; iii, 15-17. [121] Pearl of Great Price, Moses iii, 17. [122] Doctrine and Covenants, xxix, 35. =3.= When the brothers Cain and Abel brought their sacrifices before the Lord, the elder one became angry because his offering was rejected; then the Lord reasoned with Cain, and endeavored to teach him that he must expect results of his actions to follow in kind, good or evil, as he might elect:--"If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door."[123] [123] Genesis iv, 7. =4.= A knowledge of good and evil is essential to the advancement which God has made possible for His children to achieve; this knowledge can be best gained by actual experience, with the contrasts of good and its opposite before the eyes; therefore has man been placed upon the earth subject to the influence of good and wicked powers, with a knowledge of the conditions surrounding him, and the heaven-born right to choose for himself. The words of the prophet, Lehi, are particularly explicit: "Wherefore, the Lord God gave unto man that he should act for himself. Wherefore, man could not act for himself, save it should be that he was enticed by the one or the other.... Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great mediation of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself."[124] [124] II Nephi ii, 16 and 27; x, 23. See also Alma iii, 26; xii, 31; xxix, 4, 5; xxx, 9; Hel. xiv, 30. =5.= Alma, another Nephite prophet, in speaking of those who had died, said they had gone "that they might reap their rewards, according to their works, whether they were good or whether they were bad, to reap eternal happiness or eternal misery, according to the spirit which they listed to obey, whether it be a good spirit or a bad one; For every man receiveth wages of him whom he listeth to obey, and this according to the words of the spirit of prophecy."[125] [125] Alma iii, 26-27. =6.= Samuel, the converted Lamanite, upon whom the spirit of the prophets had fallen, admonished his wayward fellows in this wise: "And now remember, remember my brethren, that whosoever perisheth, perisheth unto himself; and whosoever doeth iniquity, doeth it unto himself; for behold, ye are free; ye are permitted to act for yourselves; for behold, God hath given unto you a knowledge, and He hath made you free; He hath given unto you that ye might know good from evil, and He hath given unto you that ye might choose life or death."[126] [126] Helaman xiv, 30-31. =7.= When the plans for creating and peopling the earth were under discussion in heaven, Satan sought to destroy the free agency of man, by obtaining power to force the human family to do his will, promising the Father that by such means he would redeem all mankind, and that not one of them should be lost.[127] This proposition was rejected, while the original purpose of the Father,--to use persuasive influences of wholesome precept and sacrificing example with the inhabitants of the earth, then to leave them free to choose for themselves, was agreed upon, and the Only Begotten Son was chosen as the chief instrument in carrying that purpose into effect. [127] Moses iv. 1; see also Abraham iii, 27-28; and "Jesus the Christ," ch. ii. =8. Man's Responsibility= for his individual acts is as complete as is his agency to elect for himself. The natural result of good deeds is happiness; the consequence of evil is misery; these follow in every man's life by inviolable laws. There is a plan of judgment[128] divinely fore-ordained, by which every man will be called to answer for his deeds; and not for deeds alone but for his words also, and even for the thoughts of his heart. "But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgment."[129] These are the words of the Savior Himself. "And let none of you imagine evil in your hearts against his neighbor, and love no false oath: for all these are things that I hate, saith the Lord."[130] John the Revelator was permitted to learn in vision something of the scenes connected with the last judgment; he says: "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works."[131] [128] Matt. x, 15; xi, 22; II Peter ii, 9; iii, 7; I John iv, 17. [129] Matt. xii, 36. [130] Zech. viii, 17. [131] Rev. xx, 12, 13. =9.= The judgment of God is not always made to follow immediately the acts of men; good deeds may not be at once rewarded, evil is rarely peremptorily punished; and this is according to Divine wisdom; were it appointed otherwise, the test of individual nature, and the trial of human faith, for which purposes this mortal probation was primarily ordained, would be greatly lessened; for the certainty of immediate pleasure or pain would almost universally determine human acts to secure the one and to avoid the other. Judgment, therefore, is postponed, that every one may fully prove his nature, the good man increasing in righteousness, and the evil doer possessing opportunity of repentance and reparation before the great and terrible day. On rare occasions, speedy judgment of a temporal nature has been executed, the physical results of worldly blessing for good,[132] and calamity for evil deeds[133] following swiftly upon the acts. Whether such retribution entirely satisfies the claims of justice, or a further visitation of judgment is to take place beyond this world, matters not. Such acts are exceptional in the Divine administration. [132] Job xlii, 10-17. [133] Numbers xii, 1-2; 10-15; xv, 32-36; xvi; xxi, 4-6; I Sam. vi, 19; II Sam. vi, 6-7; Acts v, 1-11. =10.= It is the prerogative of Jesus Christ[134] to judge the children of men, and He will do it as His own purposes, which are likewise the purposes of His Father, may be best served. John records the words of Christ: "For the Father judgeth no man, but hath committed all judgment unto the Son; that all men should honor the Son even as they honor the Father."[135] And Peter, while expounding the gospel to the devout Gentile, Cornelius, declared concerning Jesus Christ, that "it is He which was ordained of God to be the Judge of quick and dead."[136] Of the dread fate of the wicked reserved for the judgment day, many prophets have borne record[137] and the presiding Judge of that awful tribunal has given in His own words descriptions[138] so vivid and forceful, as to leave no shadow of doubt that every living soul will be called to acknowledge the record, and to accept the results of his acts. The Lord's words and those of His prophets are unequivocal, that He is no respecter of persons,[139] and that any species of favor foreign to justice is unknown to Him. This judgment none but the unrepentant wicked need fear; to the righteous it is a time of triumph.[140] [134] John v, 22-27; Acts x, 42; xvii, 31; Rom. ii, 16; II Cor. v, 10; II Tim. iv, 1, 8; Doc. and Cov. cxxxiii, 2. [135] John v, 22. [136] Acts x, 42. [137] Dan. vii, 9; II Thess. i, 7, 8; III Nephi xxvi, 3-5; Doc. and Cov. lxxvi, 31-49; 103-106. [138] Matt. xxv, 31-46; Doc. and Cov. i, 9-12. [139] Acts x, 34, 35; Rom. ii, 11; Eph. vi, 9; Colos. iii, 25. [140] II Tim. iv, 8. =11. Sin.=--What is the nature of sin? To this question the Apostle John replies, "Sin is the transgression of the law."[141] In the original language of the Bible records, many words occur for which our single term sin is used, all however conveying the common idea of opposition to the Divine will.[142] As God is the embodiment of purity and perfection, such opposition is a rebellion against the principles of advancement, and an acceptance of the practices that lead to degradation. Sin is any condition, whether consisting in omission of things required, or in commission of acts forbidden, which tends to prevent or hinder the development of the human soul. As a righteous course leads to eternal life, so sin tends toward the darkness of the second death. Sin was introduced to the world by the arch-fiend Satan;[143] yet it is by Divine permission that mankind is brought in contact with sin, the contrast between evil and good thus being learned. [141] I John iii, 4. [142] See Note 2. [143] Pearl of Great Price: Moses iv, 4; Genesis iii. =12.= According to the technical definition of sin, it consists in the violation of law, and in this strict sense sin may be committed inadvertently or in ignorance. It is plain, however, from the scriptural doctrine of human responsibility, and the unerring justice of God, that in his transgressions as in his righteous deeds, man will be judged according to his ability to comprehend law. To him who has never been made acquainted with a higher law, the requirements of that law do not apply in their fulness. For sins committed without knowledge,--that is, for laws violated in ignorance, a propitiation has been provided in the atonement wrought through the sacrifice of the Savior; and sinners of this class do not stand condemned. =13.= Nephi, prophesying to the ancient inhabitants of the western continent, taught them this doctrine:--"Where there is no law given, there is no punishment; and where there is no punishment, there is no condemnation; and where there is no condemnation, the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him; For the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell and the devil, and the lake of fire and brimstone which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel."[144] And then, in contrast with the lot of those who are thus pardonable, the prophet adds:--"But wo unto him that has the law given; yea, that has all the commandments of God, like unto us, and that transgresseth them, and that wasteth the days of his probation, for awful is his state!"[145] This is in strict agreement with the teachings of Paul to the Romans, "For as many as have sinned without law shall also perish without law; and as many as have sinned in the law shall be judged by the law."[146] And the word of modern scripture is to the same effect, for we are told through recent revelation to the Church, that among those who are to receive the blessings of redemption are "they who died without law."[147] These will include the heathen nations, whose redemption is promised, with the added declaration that "they that knew no law shall have part in the first resurrection."[148] [144] II Nephi ix, 25-26. [145] The same, paragraph 27. [146] Rom. ii, 12. [147] Doc. and Cov. lxxvi, 72. [148] Doc. and Cov. xiv, 54. See p. 404, Note 4. ==14. Punishment for Sin.--As rewards for righteous deeds are proportionate to deserving acts, so the punishment prescribed for sin is made adequate to the offence.[149] Punishment is inflicted upon the sinner, for disciplinary and reformatory purposes, and in support of justice. There is nothing of vindictiveness or of desire to cause suffering in the Divine nature; on the contrary, our Father is cognizant of every pang, and permits such to afflict for beneficent purposes only. God's mercy is declared in the retributive pains which He allows, as in the blessings of peace which issue from His hand. It is scarcely profitable to speculate as to the exact nature of the spiritual suffering imposed as punishment for sin. Comparison with physical pain,[150] such as the tortures of fire, in a sulphurous lake, serve to show that the human mind is incapable of comprehending the depth of these dread penalties. The sufferings entailed by the awful fate of condemnation are more to be feared than are any possible inflictions of purely physical torture; the mind, the spirit, the whole soul is doomed to suffer, and the extent of the torment no man knoweth. [149] Doc. and Cov. lxxvi, 82-85; lxxxii, 21; civ, 9; lxiii, 17; II Nephi i, 13; ix, 27; xxviii, 23. [150] Doc. and Cov. lxxvi, 36, 44; Jacob vi, 10; Alma xii, 16-17; III Nephi xxvii, 11-12. =15.= Consider the word of the Lord regarding those whose sin is the unpardonable one, whose transgression has carried them beyond the present horizon of possible redemption; those who have sunk so low in their wickedness as to have lost the power and even the desire to attempt reformation.[151] "Sons of Perdition" is the terrible designation by which they are known. These are they who, having learned the power of God, afterward renounce it; those who sin wilfully, in the light of knowledge; those who open their hearts to the Holy Spirit, and then put the Lord to a mockery and a shame by denying Him; and those who commit murder, wherein they shed innocent blood;[152] these are they of whom the Savior has declared that it would be better for them had they never been born.[153] These are to share the punishment of the devil and his angels--punishment so terrible that the knowledge is withheld from all except those who are consigned to this dread doom, though a momentary glance at the awful picture is permitted to some.[154] These sinners are the only ones over whom the second death hath power, "Yea, verily, the only ones who shall not be redeemed in the due time of the Lord."[155] [151] See Doc. and Cov. lxxvi, 26, 32, 43. [152] Doc. and Cov. cxxxii, 27. [153] John xvii, 12; II Thess. ii, 3; Doc. and Cov. lxxvi, 32. [154] Doc. and Cov. lxxvi, 45-48. [155] Doc. and Cov. lxxvi, 38-39. =16. The Duration of Punishment.=--As to the duration of such punishment, we may take assurance that it will be graded according to the sin; and that the popular interpretation of scriptural passages to the effect that every sentence for misdeeds is interminable, is entirely false.[156] Great as is the effect of this life upon the hereafter, and terrible as is the responsibility of opportunities lost for repentance, God holds the power to pardon beyond the grave. And yet the scriptures speak of eternal and endless punishment. Any punishment ordained of God is eternal, for He is eternal.[157] His is a system of endless punishment, for it will always exist as a place or condition prepared for disobedient spirits; yet the infliction of the penalty will have an end in every case of willing repentance and attempted reparation. And repentance is not impossible in the spirit world.[158] Yet, as seen, there are some sins so terrible that their consequent punishments are not made known to man;[159] these extreme penalties are reserved for the "Sons of Perdition." [156] Doc. and Cov. xix, 6-12; lxxvi, 36, 44. [157] Doc. and Cov. xix, 10-12. [158] I Peter iii, 18-20; iv, 6; Doc. and Cov. lxxvi, 73. See p. 119. [159] Doc. and Cov. lxxvi, 44. =17.= The false doctrine that the punishment to be visited upon the erring souls is endless, that every sentence for sin is of interminable duration, must be regarded as one of the most pernicious results of unenlightened sectarianism. It is but a dogma of unauthorized and erring churches, at once unscriptural, unreasonable, and revolting to one who loves mercy and honors justice. True, the scriptures speak of everlasting burnings, eternal damnation, and the vengeance of eternal fire,[160] as characteristics of the judgment provided for the wicked; yet in no instance is there justification for the inference that the individual sinner will have to suffer the wrath of offended justice forever and ever. The punishment in any case is sufficiently severe without the added and supreme horror of unending continuation. Justice must have her due; but when "the uttermost farthing" is paid, the prison doors shall open and the captive be free. But the prison remains, and the law prescribing punishment for offences will not be repealed. [160] Matt. xviii, 8; xxv, 41, 46; II Thess. i, 9; Mark iii, 29; Jude 7. =18.= So general were the ill-effects of the commonly-accepted doctrine, unscriptural and untrue though it was, regarding the endless torment awaiting every sinner, that even before the Church had been formally organized in the present dispensation, God gave a revelation through the Prophet Joseph Smith, touching this matter, in which we read:--"And surely every man must repent or suffer; for I, God, am endless: wherefore I revoke not the judgments which I shall pass, but woes shall go forth, weeping, wailing and gnashing of teeth, yea to those who are found on my left hand; nevertheless it is not written that there shall be no end to this torment, but it is written endless torment. Again it is written eternal damnation ... for behold, I am endless, and the punishment which is given from my hand, is endless punishment, for Endless is my name; wherefore, eternal punishment is God's punishment. Endless punishment is God's punishment.[161]" [161] Revelation given March, 1830; Doc. and Cov. xix, 4-12. =19. Satan.=--We have had occasion to refer frequently to the author of evil among men. This is Satan,[162] the adversary or opponent of the Lord, the chief of all evil spirits, called also the Devil,[163] Beelzebub,[164] or the Prince of Devils, Perdition,[165] and Belial.[166] The figurative appellations Dragon and Serpent are applied to Satan, when reference is made to his fall.[167] We learn from the revealed word[168] that Satan was once an angel of light; he was then known as Lucifer, a Son of the Morning, but his uncontrolled ambition prompted him to aspire to the glory and power of the Father, to secure which he made the unjust proposition to redeem the human family by compulsion; failing in this purpose, he headed an open rebellion against the Father and the Son, drawing a third of the hosts of heaven into his impious league.[169] These rebellious spirits were expelled from heaven, and have since followed the impulses of their wicked natures by seeking to lead human souls to their own condition of darkness. They are the Devil and his angels. The right of free agency, maintained and vindicated by the fateful strife in heaven, prevents the possibility of compulsion being employed in this fiendish work of degradation; but the powers of these malignant spirits to tempt and persuade are used to their utmost limits. Satan tempted Eve to transgress the law of God;[170] it was he who imparted the secret of murder to the fratricide, Cain.[171] [162] Job i, 6-22; ii, 1-7; Zech. iii, 1-2. [163] Matt. iv, 5, 8, 11; I Peter v, 8. [164] Matt. xii, 24. [165] Doc. and Cov. lxxvi, 26. [166] II Cor. vi, 15. [167] Rev. xii, 9; xx, 2. [168] Doc. and Cov. lxxvi, 25-27. [169] Doc. and Cov. xxix, 36-37; see also Pearl of Great Price: Moses iv, 3-7; Abraham iii, 27-28; "Jesus the Christ," pp. 8, 9. [170] Genesis iii, 4-5, and Pearl of Great Price: Moses iv, 6-11. [171] Pearl of Great Price: Moses v, 29-33. =20.= Satan exerts a mastery over the spirits that have been corrupted by his practices; he is the foremost of the angels who were thrust down, and the instigator of the ruin of those who fall in this life; he seeks to molest and hinder mankind in good efforts, by tempting to sin; it may be by imposing sickness,[172] or possibly death. Yet in all these malignant doings, he can go no farther than the transgressions of the victim may enable him, or the wisdom of God may permit him to go, and he may at any time be checked by the superior power. Indeed, even the operations of his utmost malice may be turned to the accomplishment of Divine purposes. The scriptures prove to us that the days of Satan's power are already numbered,[173] his doom has been pronounced, and in the Lord's own time he will be completely overcome. He is to be bound during the millennial reign,[174] and after that thousand years of blessed peace, he will be loosed for a little season; then his defeat will be made complete, and his power over the children of God will be entirely destroyed. [172] Luke xiii, 16; Job i. [173] John xii, 31; xvi, 11. [174] Rev. xx, 1-10. THE FALL. =21. Our First Parents in Eden.=[175]--The crowning scene of the great drama of creation was the forming of man in the image of his spiritual Father, God.[176] For the reception of the first man, the Creator had specially prepared a choice region of earth, and had embellished it with natural beauties calculated to gladden the heart of its royal possessor. "The Lord God planted a garden eastward in Eden,[177] and there he put the man whom he had formed."[178] Soon after man's advent upon the earth the Lord created for him a companion or help-meet, declaring that it was not good that man should be alone,[179] Thus, male and female, Adam and his wife Eve, were placed in the Garden. They had been given dominion "over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth."[180] With this great power were associated certain special commands, the first of which in point of importance was that they "be fruitful and multiply and replenish the earth, and subdue it;" then, that they refrain from eating or even touching the fruit of a certain tree, the Tree of Knowledge of Good and Evil, which grew in the midst of the Garden, though of all other fruits they were permitted to freely partake. The words of God concerning this command and its penalty are:--"And I, the Lord God, commanded the man, saying, of every tree in the garden thou mayest freely eat, but of the tree of the knowledge of good and evil, thou shalt not eat of it; nevertheless thou mayest choose for thyself, for it is given unto thee, but remember that I forbid it, for in the day thou eatest thereof thou shalt surely die."[181] [175] Read Genesis, chapters ii and iii; Pearl of Great Price: Moses iii, iv: Abraham v, 7-21. [176] Genesis i, 26; Pearl of Great Price: Moses ii, 27. [177] See Note 3. [178] Genesis ii, 8-9. [179] Genesis ii, 18; Pearl of Great Price: Moses iii, 18, 21-24. [180] Genesis i, 28; Pearl of Great Price: Moses ii, 28; Abraham iv, 28. [181] Pearl of Great Price: Moses iii, 16-17; see also Genesis ii, 16-17. =22. The Temptation= to disobey this command soon came. Satan presented himself before Eve in the Garden, and, speaking by the mouth of the serpent, questioned her about the commands which God had given respecting the Tree of Knowledge of Good and Evil. Eve answered that they were forbidden even to touch the fruit of that tree, under penalty of death. Satan then sought to beguile the woman, contradicting the Lord's statement, and declaring that death would not follow a violation of the Divine injunction; but that, on the other hand, by doing that which the Lord had forbidden, she and her husband would become like unto the gods, knowing good and evil for themselves. The woman was captivated by these representations; and, being eager to possess the advantages pictured by Satan, she disobeyed the command of the Lord, and partook of the fruit forbidden. She feared not evil, for she knew it not. Then, telling Adam what she had done, she urged him to do likewise. =23.= Adam found himself in a position that impelled him to disobey one of the requirements of God. He and his wife had been commanded to multiply and replenish the earth. Adam was still immortal; Eve had come under the penalty of mortality; and in such dissimilar conditions, the two could not remain together, and therefore could not fulfill the Divine requirement. On the other hand, Adam would be disobeying another command by yielding to his wife's request. He deliberately and wisely decided to stand by the first and greater commandment; and, therefore, with a full comprehension of the nature of his act, he also partook of the fruit that grew on the Tree of Knowledge. The fact that Adam acted understandingly in this matter is affirmed by the scriptures. Paul, in writing to Timothy, explained that "Adam was not deceived; but the woman, being deceived, was in the transgression."[182] The prophet Lehi, in expounding the scriptures to his sons, declared "Adam fell that man might be, and men are that they might have joy."[183] [182] I Timothy ii, 14. See Note 8. [183] II Nephi ii, 25. =24. The Tree of Life.=--There was another tree of special virtues in Eden; its fruit insured life to all who ate of it. While Adam and Eve lived in innocent immortality, this tree had not been forbidden them; the celestial fruit indeed was fitting food for their sinless state. Now that they had transgressed, however, now that the Divine decree had issued, fixing death as their lot, it was not proper that the fruit of the Tree of Life should be longer within their reach. They were, therefore, expelled from the Garden, and cherubim with a flaming sword guarded the way, that man might not return in an unregenerate state. By the act of transgression, our first parents acquired a knowledge, which in their condition of pristine innocence they had not possessed,--the experimental knowledge of good and evil. The result of the Fall could have been of none but ill effect had the fallen ones been immediately restored to a condition of immortality, without repentance, without atonement. In the despair that followed their realization of the great change that had come upon them, and in the light of the knowledge gained at such cost as to the virtues of the fruit that grew on the Tree of Life, it would have been but natural for them to seek the seeming advantages of an immediate escape, by partaking of the celestial food. It was in mercy that they were deprived of the means of so doing. =25.= The words of the Creator are unmistakable as to the necessity of banishing His first earthly children from Eden:--"And the Lord God said, Behold, the man is become as one of us, to know good and evil: and now, lest he put forth his hand, and take also of the tree of life, and eat, and live forever: Therefore the Lord God sent him forth from the garden of Eden, to till the ground from whence he was taken. So he drove out the man: and he placed at the east of the garden of Eden cherubim, and a flaming sword which turned every way, to keep the way of the tree of life."[184] [184] Gen. iii, 22-24; Pearl of Great Price: Moses iv, 31. =26.= Alma, the Nephite prophet, comprehended the result that would have followed had Adam and his wife eaten of the Tree of Life; he thus explained the matter:--"Now we see that the man had become as God, knowing good and evil; and lest he should put forth his hand, and take also of the tree of life, and eat and live forever, the Lord God placed Cherubim and the flaming sword, that he should not partake of the fruit; And thus we see, that there was a time granted unto man to repent, yea, a probationary time, a time to repent and serve God. For behold, if Adam had put forth his hand immediately, and partook of the tree of life, he would have lived forever, according to the word of God, having no space for repentance; yea, and also the word of God would have been void, and the great plan of salvation would have been frustrated."[185] [185] Alma xlii, 3-5. =27. The Immediate Result of the Fall= was the substitution of mortality, with all its attendant frailties, for the vigor of the primeval deathless state. Adam felt directly the effects of transgression, in finding a barren and dreary earth, with a sterile soil, instead of the beauty and fruitfulness of Eden. In place of pleasing and useful plants, thorns and thistles sprang up; and he had to labor arduously under the conditions of physical fatigue and suffering, to cultivate the soil that he might obtain necessary food. Upon Eve fell the penalty of bodily infirmity; the pains and sorrows, which since have been regarded as the natural lot of womankind, came upon her, and she was made subject to her husband. Having now lost their sense of former innocence, they became ashamed of their nakedness, and the Lord made for them garments of skins. And upon both the man and the woman was visited the penalty of spiritual death; for in that very day they were banished from Eden, and cast out from the presence of the Lord. The serpent, having served the purposes of Satan, was made a subject of Divine displeasure, being doomed to crawl forever in the dust, and to suffer from the enmity which it was decreed should be placed in the hearts of Eve's children.[186] [186] See Note 4. =28. Atonement was Provided for.=--God left not His now mortal children without hope. He gave other commandments to Adam, requiring him to offer sacrifices in the name of the Only Begotten Son, and promising redemption unto him and all his descendants who would comply with the conditions prescribed. The opportunity of winning the victor's reward by overcoming evil was explained to our parents, and they rejoiced. Adam said, "Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God." Eve was glad and declared, "Were it not for our transgression we never should have had seed, and never should have known good and evil, and the joy of our redemption, and the eternal life which God giveth unto all the obedient."[187] [187] Pearl of Great Price: Moses v 10-11; see Note 6. =29. The Fall came not by Chance.=--It would be unreasonable to suppose that the transgression of Eve and Adam came as a surprise to the Creator. By His infinite fore-knowledge, God knew what would be the result of Satan's temptation to Eve, and what Adam would do under the conditions. And further, it is evident that the Fall was foreseen, to be a means whereby man could be brought face to face with both good and evil; that of his own agency he might elect the one or the other, and thus be prepared by the experiences of a mortal probation for the exaltation provided in the glorious plan of his creation:--"For behold, this is my work and my glory, to bring to pass the immortality and eternal life of man;"[188] thus spake the Lord unto Moses. It was the purpose of God to place within the reach of the spirits begotten by Him in the heavens the means of individual effort, and the opportunity of winning, not merely redemption from death but also salvation and even exaltation, with the powers of eternal progression and increase. Hence, it was necessary that the spiritual offspring of God should leave the mansions of their primeval childhood, and enter the school of mortal experience, meeting, contending with, and overcoming evil, according to their several degrees of faith and strength. Adam and Eve could never have been the parents of a mortal posterity had they not themselves become mortal; mortality, as before stated, was an essential element in the Divine plan respecting the earth and its appointed inhabitants; and as a means of introducing mortality the Lord placed before the progenitors of the race a law, knowing full well that transgression would follow. [188] Pearl of Great Price: Moses i 39; see Note 7. =30.= Eve was fulfilling the foreseen purposes of God by the part she took in the great drama of the Fall; yet she did not partake of the forbidden fruit with that object in view, but with the intent to violate the Divine command, being deceived by the sophistries of the serpent-fiend. Satan also, for that matter, furthered the purposes of the Creator, in tempting Eve; yet his design was to thwart the Lord's plan. We are definitely told that "he knew not the mind of God, wherefore he sought to destroy the world."[189] Yet, his diabolical effort, far from being the initiatory step toward destruction, contributed to the plan of man's eternal exaltation. Adam's part in the great event was essentially different from that of his wife; he was not deceived; on the contrary he deliberately decided to do as Eve desired, that he might carry out the purposes of his Maker with respect to the race of men, whose first patriarch he was ordained to be. [189] Pearl of Great Price: Moses iv, 6. =31.= Even the transgressions of man may be turned to the accomplishment of high purposes. As will be shown, the sacrifice of Christ was ordained from before the foundation of the world,[190] yet Judas who betrayed, and the blood-thirsty Jews who brought about the crucifixion of the Son of God, are none the less guilty of the awful crime. [190] See Lecture iv, p. 76. =32.= It has become a common practice with mankind to heap reproaches upon the progenitors of the family, and to picture the supposedly blessed state in which we would be living but for the Fall; whereas our first parents are entitled to our deepest gratitude for their legacy to posterity,--the means of winning glory, exaltation, and eternal lives, on the battlefield of mortality. But for the opportunity thus given, the spirits of God's offspring would have remained forever in a state of innocent childhood; sinless through no effort of their own; negatively saved, not from sin, but from the opportunity of meeting sin; incapable of winning the honors of victory because prevented from taking part in the battle. As it is, they are heirs to the birthright of Adam's descendants,--mortality, with its immeasurable possibilities and its God-given freedom of action. From Father Adam we have inherited all the ills to which flesh is heir; but such are necessarily incident to the knowledge of good and evil, by the proper use of which knowledge man may become even as the Gods.[191] [191] See Note 5. NOTES. =1. Man's Agency is God-given.=--The following is an extract from a discourse delivered by President Brigham Young, July 5, 1855. (See Journal of Discourses of that date, and Millennial Star, vol. xx, p. 43.) "What is the foundation of the rights of man? The Lord Almighty has organized man for the express purpose of becoming an independent being like unto Himself, and has given him his individual agency. Man is made in the likeness of his Creator, the great archetype of the human species, who bestowed upon him the principles of eternity, planting immortality within him, and leaving him at liberty to act in the way that seemeth good unto him;--to choose or refuse for himself, to be a Latter-day Saint or a Wesleyan Methodist, to belong to the Church of England, the oldest daughter of the Mother Church, to the old Mother herself, to her sister the Greek Church, or to be an infidel and belong to no church. When the kingdom of God is fully set up and established on the face of the earth, and takes the pre-eminence over all other nations and kingdoms, it will protect the people in the enjoyment of all their rights, no matter what they believe, what they profess, or what they worship." =2. The Nature of Sin.=--The English word "sin" represents a very great variety of terms occurring in the original languages, the literal translation of which bear to one another a very great similarity. Thus, in the Old Testament, the following terms among others occur:--_setim_ (referred to in Psalms ci, 3), signifying "to deviate from the way;" _shegagah_ (Lev. iv, 2; Num. xv, 27), "to err in the way;" _avon_, "the crooked, or perverted;" _avel_, "to turn aside." In the New Testament we find, _hemartia_, "the missing of a mark;" _parabasis_, "the transgressing of a line;" _parakoe_, "disobedience to a voice;" _paraptoma_, "falling from uprightness; "_agnoema_, "unjustifiable ignorance;" _hettema_, "giving only partial measure;" _anomia_, "non-observance of law;" _plemmeleia_, "a discord." The above illustrations are taken mainly from Müller and French. In all these expressions, the predominant idea is that of departure from the way of God, of separation from His companionship by opposition to the Divine requirements. Sin was introduced into the world from without; it was not a natural product of earth. The seed of disobedience was planted in the mind of Eve by the arch-fiend: that seed took root; and much fruit, of the nature that we, with unguarded words, call calamity, is the result. From these thorns and thistles of mortality, a Savior has been prepared to deliver us. =3. Eden.=--In the Hebrew tongue, from which our word "Eden" is taken, this term signifies something particularly delightful,--a place of pleasantness; the place is also called "the garden of the Lord." One particular spot in the land of Eden was prepared by the Lord as a garden; this was situated eastward in Eden. From the garden, the parents of the race were expelled after the Fall, though it is reasonable to suppose that they still dwelt in the land or region of Eden. We read that at a later date, Cain, the first murderer, "went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden" (Gen. iv, 16). Though there is no uniform belief among Christian scholars as to the geographical location of Eden, the majority claim that it was in Persia; however, the most radical among the advocates of this view fail to prove any marked resemblance between the region at present and the place described in the Bible. The Latter-day Saints have more exact knowledge on the matter, a revelation having been given through Joseph Smith, at Spring Hill, Mo., May 19, 1838, in which that place is named by the Lord "Adam-ondi-Ahman, because, said he, it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel the prophet" (Doc. and Cov. cxvi). From another revelation we learn (Doc. and Cov. cvii, 52-53) that three years before his death, Adam called together in the valley of Adam-ondi-Ahman those of his sons who had been made High Priests, together with the rest of his righteous posterity, and there bestowed upon them his patriarchal blessings, the event being marked by special manifestations from the Lord (see also Doc. and Cov. cxvii, 8). The Lord has pointed out in this day the exact location of the altar upon which Adam offered sacrifices after his expulsion from the Garden (see Contributor, Vol. vii, page 314). There is no authentic record of the human race having inhabited the Eastern Hemisphere until after the flood. The Western Continent, called now the New World, comprises indeed the oldest inhabited regions of earth. The west, not the east, is the "cradle of nations." =4. The Serpent=, as stated, having aided the purposes of Satan, received from the Lord a special curse (see Genesis iii, 13, 15, and the Pearl of Great Price, p. 16). The creature was doomed to a life of degradation. Even from the standpoint of anatomy, the serpent is a degraded type. Though a vertebrate,--a member of the highest sub-kingdom of animals, it is devoid even of external limbs, and its means of locomotion are of no higher order than are those of the worm and the caterpillar. In the scriptures, the serpent is made the symbol of craft, subtlety, cunning, and danger. =5. Mortality Essential.=--President John Taylor, after discussing the succession of events leading up to the Fall, says--"Thus it would appear that if any of the links of this great chain had been broken, it would have interfered with the comprehensive plan of the Almighty pertaining to the salvation and eternal exaltation of those spirits who were His sons, and for whom principally the world was made: that they, through submission to the requirements of the eternal principle and law governing those matters, might possess bodies, and those bodies united with the spirits might become living souls, and being the sons of God, and made in the image of God, they through the atonement might be exalted, by obedience to the law of the Gospel, to the Godhead."--_Mediation and Atonement_, p. 135. =6. Beneficent Results of the Fall.=--"'Honor thy father and thy mother.' This was one of the ten special commandments given to Israel, during a grand display of God's power and glory on Mount Sinai. In the past centuries of darkness it appears to have lost its significance with the Christian world. They do not appear to realize that honor is due to the first parents of the human race. They have been long taught that Adam and Eve were great transgressors, and have mourned over the fact that they partook of the forbidden fruit and brought death into the world. There is no possibility that the fall of man was an accident or chance, any more than was his creation. If an accident, then why was Christ prepared from before the foundation of the world as a propitiation for sin, and to open up the way for man to immortality? Christ's mediation was a sequence of the fall" (see Acts v, 31). "Without the fall there would have been no broken law, and therefore nothing to repent of; and there could be no forgiveness of sin without the atonement of Christ. The Book of Mormon makes this subject very plain: 'And now, behold, if Adam had not transgressed, he would not have fallen; but he would have remained in the Garden of Eden. And all things which were created, must have remained in the same state which they were after they were created; and they must have remained forever, and had no end. And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin' (II Nephi ii, 22-23).... We, the children of Adam, have no right to bring accusations against the Patriarch of the race. But rather, we should rejoice with them, that through their fall and the atonement of Jesus Christ, the way of eternal life has been opened up to us."--_A Compendium of the Doctrines of the Gospel_: F. D. Richards and J. A. Little, pp. 3-4. =7. The Fall Fore-known.=--"'Mormonism' accepts the doctrine of the Fall, and the account of the transgression in Eden, as set forth in Genesis; but it affirms that none save Adam shall ever have to account for Adam's disobedience; that mankind in general are absolutely absolved from the responsibility for that 'original sin,' and that each shall answer for his own transgressions alone. That the Fall was foreknown of God,--that it was the accepted means by which the necessary condition of mortality should be inaugurated; and that a Redeemer was provided before the world was. That general salvation, in the sense of redemption from the effects of the Fall, comes to all without their seeking it; but that individual salvation or rescue from the effects of personal sins is to be acquired by each for himself, by faith and good works through the redemption wrought by Jesus Christ."--_The Philosophy of Mormonism_: The Author; Improvement Era, Vol. IV, pp. 465-466. =8. The Fall a Process of Physical Degeneracy.=--For a concise treatment of this topic see "Jesus the Christ," pp. 19 and 29. LECTURE IV. THE ATONEMENT, AND SALVATION. =Article 3.=--We believe that through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the gospel. THE ATONEMENT. =1. The Atonement of Christ= is taught as a leading doctrine by all sects professing Christianity. The expression is so common a one, and the essential point of its signification is so generally admitted, that definitions may appear to be superfluous; nevertheless, there is a peculiar importance attached to the use of the word atonement, in a theological sense. The doctrine of the atonement comprises proof of the divinity of Christ's earthly ministry; and the vicarious nature of His death, as a fore-ordained and voluntary sacrifice, intended for and efficacious as a propitiation for the sins of mankind, thus becoming the means whereby salvation may be obtained. =2.= The New Testament, which is properly regarded as the scripture of Christ's mission among men, is imbued throughout with the doctrine of salvation through the work of atonement wrought by the Savior; and yet the word atonement, occurs but once in the whole record; and in that single instance, according to the opinion of most biblical authorities, it is confessedly misused. The instance referred to is found in the words of Paul addressed to the saints at Rome:--"But we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement."[192] The marginal rendering gives, instead of atonement, reconciliation, and of this word a related form is used in the preceding verse. A consistent translation, giving a full agreement between the English and the Greek, would make the verse quoted, and that immediately preceding it, read in this way:--"For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the reconciliation."[193] The term atonement occurs repeatedly in the Old Testament, and with marked frequency in three of the books of the Pentateuch, viz.: Exodus, Leviticus, and Numbers; and the sense in which it is employed is invariably that of a sacrifice of propitiation, usually associated with the death of an acceptable victim, whereby reconciliation was to be effected between God and His creatures. [192] Romans v, 11. [193] Romans v, 10-11. =3.= The structure of the word in its present form is suggestive of this, the true meaning; it is literally _at-one-ment_, "denoting reconciliation, or the bringing into agreement of those who have been estranged."[194] And such is the significance of the saving sacrifice of the Redeemer, whereby He expiated the transgression of the Fall, through which came death into the world, and provided ready and efficient means for man's attainment of immortality through reconciliation with God. [194] Standard Dictionary, under _propitiation_. =4. Nature of the Atonement.=--The atonement wrought by Jesus Christ is a necessary sequence of the transgression of Adam; and, as the infinite foreknowledge of God made clear to Him the one even before Adam was placed on earth, so the Father's boundless mercy prepared a Savior for mankind before the world was framed. Through the Fall, Adam and Eve have entailed the conditions of mortality upon their descendants; therefore all beings born of earthly parents are subject to bodily death. The sentence of banishment from the presence of God was in the nature of a spiritual death; and that penalty, which was visited upon our first parents in the day of their transgression, has likewise followed as the common heritage of humanity. As this penalty came into the world through an individual act, it would be manifestly unjust to cause all to eternally suffer therefrom, without a chance of deliverance. Therefore was the promised sacrifice of Jesus Christ ordained as a propitiation for broken law, whereby Justice could be fully satisfied, and Mercy be left free to exercise her beneficent influence over the souls of mankind.[195] All the details of the glorious plan, by which the salvation of the human family is assured, may not lie within the understanding of man; but surely man has learned, from his futile attempts to fathom the primary cause of the phenomena of nature, that his powers of comprehension are limited; and he will admit, that to deny an effect because of his inability to elucidate its cause, would be to forfeit his claims as an observing and reasoning being. [195] See Note 1. =5.= Simple as is the plan of redemption in its general features, it is confessedly a mystery to the finite mind in detail. President John Taylor has written in this wise:--"In some mysterious, incomprehensible way, Jesus assumed the responsibility which naturally would have devolved upon Adam; but which could only be accomplished through the mediation of Himself; and by taking upon Himself their sorrows, assuming their responsibilities, and bearing their transgressions or sins. In a manner to us incomprehensible and inexplicable, He bore the weight of the sins of the whole world, not only of Adam, but of his posterity; and in doing that, opened the kingdom of heaven, not only to all believers and all who obeyed the law of God, but to more than one half of the human family who die before they come to years of maturity, as well as to the heathen, who, having died without law, will through His mediation be resurrected without law, and be judged without law, and thus participate, according to their capacity, works, and worth, in the blessings of His atonement."[196] [196] Pres. John Taylor, Mediation and Atonement, pp. 148-149. =6.= But, however incomplete may be our comprehension of the scheme of redemption through Christ's vicarious sacrifice in all its parts, we cannot reject it without becoming infidel; for it stands as the fundamental doctrine of all scripture, the very essence of the spirit of prophecy and revelation, the most prominent of all the declarations of God unto man. =7. The Atonement a Vicarious Sacrifice.=--It is to many a matter of surpassing wonder that the voluntary sacrifice of a single being could be made to operate as a means of ransom for the rest of mankind. In this, as in other things, the scriptures are explicable only by the spirit of scriptural interpretation. The sacred writings of ancient times, the words of modern prophets, the traditions of mankind, the rites of sacrifice, and even the sacrileges of heathen idolatries, involve the idea of vicarious atonement. God has never refused to accept an offering made by one who is authorized on behalf of those who are in any way incapable of doing the required service themselves. The scape-goat,[197] and the altar victim[198] of ancient Israel, if offered with repentance and contrition, were accepted by the Lord in mitigation of the sins of the people. It is interesting to note, that while the ceremonies of sacrifice formed so large and so essential a part of the Mosaic requirements, these rites long ante-dated the establishment of Israel as a distinct people; for, as already shown, altar sacrifice was rendered by Adam.[199] The symbolism of the sacrificing of animals as a prototype of the great sacrifice to follow on Calvary was thus instituted with the beginning of human history. [197] Lev. xvi, 20-22. [198] Lev. iv. [199] See page 70. =8.= The many kinds of sacrifice prescribed by the Mosaic law are clearly classified under the headings bloody and bloodless. Offerings of the first order only, involving the infliction of death, were acceptable in propitiation or atonement for sin, and the victim had to be clean, healthy, and without spot or blemish. And so for the great sacrifice, the effects of which were to be infinite, only an innocent subject could be accepted. It was Christ's right, as the only sinless Being on earth, and as the Only Begotten of the Father, and above all as the One ordained to this mission in the heavens, to be the Redeemer of mankind; and though the exercise of this right involved a sacrifice, the extent of which man cannot comprehend, yet Christ made that sacrifice willingly and voluntarily. To the last He had the means of terminating the tortures of His persecutors, by a simple exercise of His powers as one of the Godhead.[200] In some way, though that way may be inexplicable to us, Christ took upon Himself the sins of mankind. The means may be to our finite minds a mystery, yet the results are our salvation. [200] Matt. xxvi, 53-54; John x, 17-18. =9.= Something of the Savior's agony as He groaned under this load of guilt, which to Him, as a type of purity, must have been in itself repulsive, He has told us through the prophet's words in this day: "For behold, I, God, have suffered these things for all, that they might not suffer if they would repent; but if they would not repent they must suffer even as I, which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit; and would that I might not drink the bitter cup, and shrink:--Nevertheless, glory be to the Father, and I partook and finished my preparations unto the children of men."[201] Further instances of the validity of vicarious service are found in the ordinances of baptism for the dead[202] as taught in apostolic and modern times, and in the institution of other temple ceremonies[203] in the present dispensation. [201] Doc. and Cov. xix, 16-19. See "Jesus the Christ," pp. 610-614. [202] I Cor. xv, 29. See Lectures vi and vii. [203] Doc. and Cov. cxxvii, 4-9; cxxviii. =10. Christ's Sacrifice was Voluntary and Love-inspired.=--We have noted in passing that Christ gave His life willingly and voluntarily for the redemption of mankind. He offered Himself, in the great Council of the Gods, as the subject of the atoning sacrifice made necessary by the fore-seen transgression of the first man; and the free agency shown and exercised in this, the early stage of His saving mission, was retained to the very last of the agonizing fulfillment of the accepted plan. Though He lived on earth a man in every particular that concerns us in our regard for Him as an example of Godliness in humanity, yet it is to be remembered that, though born of a mortal mother, he was begotten by an immortal Sire; and so had combined within His being the capacity to die, and the power to set death at defiance. He gave His life; it was not taken from Him. Note the significance of His own declaration:--"Therefore doth my Father love me, because I lay down my life that I may take it up again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again."[204] On another occasion Jesus testified of Himself in this way:--"For as the Father hath life in himself, so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man."[205] And then amid the tragic scenes of the betrayal, when one who had been a professed follower and friend gave Him with a traitorous kiss to His persecutors, when Peter, with a rashness prompted by righteous zeal, drew and used the sword in His defence, the Master said:--"Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels? But how then shall the scriptures be fulfilled, that thus it must be?"[206] And on to the bitter end, marked by the expiring though triumphant cry "It is finished," the incarnated God held in subjection within Himself the power to thwart His murderers, had He so willed. [204] John x, 17-18. See "Jesus the Christ," pp. 22, 23, 81, 418. [205] John v, 26-27. [206] Matt. xxvi, 53-54. =11.= The motive inspiring and sustaining Him through all the scenes of His mission, from the time of His primeval ordination to the moment of victorious consummation on the cross, was two-fold; first, the desire to do His Father's will, in accomplishing the salvation of man; second, His love for humanity, of whose welfare and destiny He had assumed charge. Far from cherishing the least feeling of vindictiveness against those, who, in defiance of the laws of God and man, put Him to ignominious death, He entertained for them compassion to the last. Hear Him in the hour of supreme agony, praying aloud, "Father, forgive them, for they know not what they do."[207] Not less is the Father's love, as shown by His accepting the Son's offer, and permitting Him whom He delighted to call His Beloved, to suffer as only a God could suffer:--"For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved."[208] And further, we hear the teaching of the apostle, whom the Savior loved so well, "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world that we might live through him."[209] [207] Luke xxiii, 34. [208] John iii, 16-17. [209] I John iv, 9. See "Jesus the Christ," chs. ii and iii. =12. The Atonement Fore-ordained and Fore-told.=--As already shown, the plan of the Father to open a way for the redemption of mankind, then to leave all men free to exercise their own agency, was adopted by the Council in heaven to the rejection of Lucifer's plan of compulsion. Even at that remote period, Christ was thus ordained as a Mediator for all mankind; in fact, "a covenant was entered into between Him and His Father, in which He agreed to atone for the sins of the world, and He thus, as stated, became a 'Lamb slain from before the foundation of the world.'"[210] The prophets of old, many of whom lived centuries before the time of Christ's coming in the flesh, testified of Him and of the great work He had been ordained to perform. These men of God had been permitted to behold in prophetic visions many of the scenes incident to the Savior's earthly mission; and they solemnly bore record of the manifestations. Indeed, the testimony of Christ is the spirit of prophecy, and without it no person can rightly claim the distinction of being a prophet of God. Adam's despair, on being driven from Eden, was changed to joy when, through revelation, he learned of the plan of redemption to be wrought by the Son of God in the flesh.[211] Righteous Enoch taught the same truths, which had been declared to him from the heavens.[212] This testimony was borne by Moses,[213] Job,[214] David,[215] Zechariah,[216] Isaiah,[217] and Micah.[218] The same declaration was made by John the Baptist,[219] the prophet of the Highest, designated by the Savior as more than a prophet; he it was who baptized the Christ, and who witnessed the Father's words associated with the visible sign of the Holy Ghost, concerning the mission of the Son. [210] Pres. John Taylor, in Mediation and Atonement, p. 97. [211] See page 71. Moses v, 9-11.--For general treatment see "Jesus the Christ," ch. v. See also Note 6. [212] Pearl of Great Price: Moses vi, 51-68. [213] Deut. xviii, 15, 17-19. [214] Job xix, 25-27. [215] Psalms ii, 1-12. [216] Zech. ix, 9; xii, 10; xiii, 6. [217] Isaiah vii, 14; ix, 6-7. [218] Micah v, 2. [219] Matt. iii, 11. =13.= Should there be any doubt as to the application of such prophecies, we have the conclusive testimony of Christ that they refer to Himself. On that memorable day, immediately following His resurrection, while walking incognito with two of His disciples on the road to Emmaus, He taught them the scriptures that had been written concerning the Son of God; "Beginning at Moses, and all the prophets, he expounded unto them in all the scriptures the things concerning himself."[220] A few hours after this event, the Lord appeared to the Eleven at Jerusalem. He operated upon their minds "that they might understand the scriptures; and said unto them, Thus it is written, and thus it behoved Christ to suffer,"[221] in this way testifying that He was fulfilling a previously ordained plan. Peter, one of the Savior's most intimate earthly associates, refers to Him as "a Lamb without blemish and without spot, who verily was fore-ordained before the foundation of the world."[222] In his epistle to the Romans, Paul characterizes Christ as the one "Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past."[223] These are but a few of the biblical evidences of Christ's appointment and fore-ordination; both Old and New Testament[224] writings abound in proofs of the Messiah's great work. [220] Luke xxiv, 27. [221] Luke xxiv, 45-46. See "Jesus the Christ," pp. 685-690. [222] I Peter i, 19-20. [223] Romans iii, 25. [224] See Rom. xvi, 25-26; Eph. iii, 9-11; Col. i, 24-26; II Tim. i, 8-10; Titus i, 2-3; Rev. xiii, 8. =14.= Book of Mormon prophets are characterized by their full testimonies concerning the Messiah. Because of his purity of faith, the brother of Jared was permitted to behold the Savior of mankind, twenty-two centuries prior to the meridian of time, and to be shown that man was created after the image of the Lord, at the same time being taught of the Father's purpose that the Son take upon Himself flesh and dwell on earth.[225] Note the personal declaration of the fore-ordained Redeemer to this prophet:--"Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have light, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters."[226] [225] Ether iii, 13-14; see also xiii, 10-11. [226] Ether iii, 14; read also 8-16. See Note 12, p. 53. =15.= Nephi records the prophecy of his father Lehi concerning the future appearing of the Son in the flesh, His baptism, death, and resurrection; this prophetic utterance specifies the exact date of the Savior's birth, viz., six hundred years after the time of Lehi's exodus from Jerusalem. The mission of John the Baptist is described, and even the place of baptism is designated.[227] Shortly after the time of Lehi's vision, Nephi was shown by the Spirit the same things, as also many others, some of which he has written, but the greater part of which he was forbidden to write, as another, the Apostle John, had been ordained to set them forth in a book which should form part of the Bible. But, from his partial account of his vision, we learn that he saw in Nazareth, Mary the Virgin, first alone, and shortly afterward with a child in her arms; the demonstrator of the vision informed him that the infant was the Lamb of God, the Son of the Eternal Father. Then Nephi beheld the Son ministering among the children of men, proclaiming the word, healing the sick, and working many other wondrous miracles; he saw John, the prophet of the wilderness, going before Him; he beheld the Savior baptized of John, and the Holy Ghost descending upon Him with the visible sign of the dove. Then he saw and prophesied that twelve chosen apostles would follow the Savior in His ministry; that the Son would be taken and judged of men, and finally be slain. Piercing the future, even beyond the time of the crucifixion, Nephi beheld the strife of the world against the apostles of the Lamb, and the final triumph of God's cause.[228] [227] I Nephi x, 3-11. [228] I Nephi xi, 14-35; see also II Nephi ii, 3-21; xxv, 20-27; xxvi, 24. =16.= Jacob, the brother of Nephi, prophesied to his brethren that Christ would appear in the flesh among the Jews, and that He would be scourged and crucified of them.[229] King Benjamin lifted his voice in support of the same testimony, and preached unto his people the righteous condescension of God.[230] So also declared Abinadi,[231] Alma,[232] Amulek,[233] and Samuel the Lamanite prophet.[234] The literal fulfillment of these prophecies furnishes unquestionable proof of their truth. The wondrous signs indicative of Christ's birth[235] and death were all realized,[236] and after His death and ascension the Savior manifested Himself among the Nephites, as the Father announced Him to the multitude.[237] [229] II Nephi vi, 8-10; ix, 5-6. [230] Mosiah iii, 5-27; iv, 1-8. [231] Mosiah xv, 6-9; xvi. [232] Alma vii, 9-14. [233] Alma xi, 35-44. [234] Hela. xiv, 2-8. [235] Hela. xiv, 2-5; 21-27. [236] III Nephi i, 5-21; viii, 3-25. [237] III Nephi xi, 1-17. See "Jesus the Christ," ch. xxxix. =17.= The ancient scriptures, then, are plain in declaring that Christ came upon the earth to do a work previously allotted. He lived, suffered and died, in accordance with a plan which was framed in righteousness for the redemption of the children of Adam, even before the world was. Equally important and explicit is the word of modern revelation through which the Son has declared Himself as Alpha and Omega, the beginning and the end, man's Advocate with the Father, the universal Redeemer.[238] Let us consider a single citation from the many revelations concerning Christ given in the present dispensation:--"Listen to the voice of the Lord your God, even Alpha and Omega, the beginning and the end, whose course is one eternal round, the same today as yesterday and forever. I am Jesus Christ, the Son of God, who was crucified for the sins of the world, even as many as will believe on my name, that they may become the sons of God, even one in me as I am in the Father, as the Father is one in me, that we may be one."[239] [238] See Doc. and Cov. vi, 21; xiv, 9; xviii, 10-12; xix, 1-2, 24; xxi, 9; xxix, 1; xxxiii; xxxiv, 1-3; xxxv, 1-2; xxxviii, 1-5; xxxix, 1-3; xlv, 3-5; xlvi, 13-14; lxxvi, 1-4, 12-14, 19-24, 68; xciii, 1-6, 12-17, 38. [239] Doc. and Cov. xxxv, 1-2. =18. The Extent of the Atonement= is infinite, applying alike to all descendants of Adam. Even the unbeliever, and the heathen, and the child who dies before reaching the years of discretion, are redeemed by the Savior's self-sacrifice from all the consequences of the Fall.[240] It is conclusively proved by the scripture that the resurrection of the body is one of the victories achieved by Christ through His atoning sacrifice. He Himself proclaimed the eternal truth, "I am the resurrection and the life;"[241] and He among men came first forth from the grave,--"the first fruits of them that slept."[242] Now, the scriptures leave no room for doubt concerning the fact that the resurrection will be universal. The Savior announced to his apostles the beginning of this work of deliverance from the tomb; hear His words, "Marvel not at this; for the hour is coming, in the which all that are in their graves shall hear his voice, and shall come forth; they that have done good unto the resurrection of life, and they that done evil unto the resurrection of damnation;"[243] or, as the latter part of the declaration has been rendered through inspiration in the present day, "They who have done good, in the resurrection of the just: and they who have done evil in the resurrection of the unjust."[244] [240] See Note 2. [241] John xi, 25. [242] I Cor. xv, 20; see Acts xxvi, 23. [243] John v, 28-29. [244] Doc. and Cov. lxxvi, 17. =19.= Paul refers to the doctrine of a universal resurrection as being so well proved that even his accusers had to admit the truth, "that there shall be a resurrection of the dead, both of the just and unjust."[245] On another occasion he said "For as in Adam all die, even so in Christ shall all be made alive."[246] Furthermore, John the Revelator testifies of his vision concerning futurity, "And I saw the dead, small and great, stand before God.... And the sea gave up the dead which were in it, and death and hell delivered up the dead which were in them."[247] Thus it is plain that the effect of the atonement, as far as it applies to the victory over temporal or bodily death, involves the entire race. It is equally clear that the release from Adam's legacy of spiritual death, or banishment from the presence of God, will be similarly universal; so that if any man lose salvation, such loss will be due to himself, and in no way be dependent upon the Fall. The doctrine that the gift of redemption through Christ is free to all men, was specifically taught by the apostles of old. Thus Paul says:--"Therefore, as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men to the justification of life."[248] And further:--there is "one mediator between God and men, the man Christ Jesus; who gave himself a ransom for all."[249] John spoke of the Redeemer's sacrifice, saying:--"And he is the propitiation for our sins; and not for ours only, but also for the sins of the whole world."[250] [245] Acts xxiv, 15. [246] I Cor. xv, 22. [247] Rev. xx, 12-13. [248] Rom. v, 18. [249] I Tim. ii, 5-6. [250] I John ii, 2. =20.= The same great truths were taught among the Nephites. Benjamin, the righteous king, preached of "the atonement which was prepared from the foundation of the world for all mankind, which ever were ever since the fall of Adam, or who are, or who ever shall be, even unto the end of the world."[251] In revelation of the present day we read of Christ's having come into the world, to suffer and to die, "That through him all might be saved whom the Father had put into his power and made by him."[252] [251] Mos. iv, 7. [252] Doc. and Cov. lxxvi, 42. =21.= But besides this universal application of the atonement, whereby all men are redeemed from the effects of Adam's transgression, both with respect to the death of the body and the taint of inherited sin, there is a special application of the same great sacrifice, as a means of propitiation for individual sins, through the faith and good works of the sinner. This two-fold effect of the atonement is implied in the article of our faith now under consideration. The first effect is to secure to all mankind alike, exemption from the otherwise terrible effects of the Fall, thus providing a plan of _General Salvation_. The second effect is to open a way for _Individual Salvation_ whereby mankind may secure forgiveness of personal sins. As these sins are the result of individual acts, it is just that forgiveness for them should be conditioned on individual compliance with prescribed requirements,--"obedience to the laws and ordinances of the gospel." =22. The General Effect of the Atonement=, so far as it applies to all who have arrived at years of accountability and judgment, has been made sufficiently clear perhaps from the scriptures already quoted. Its application to children may properly receive our further attention. The Church of Jesus Christ of Latter-day Saints teaches as a doctrine founded on reason, justice, and scripture, that all children are innocent in the sight of God, and that, until they reach an age of personal responsibility, baptism is not requisite or proper in their behalf; that, in short, they are saved through the atonement of Christ. To a degree, children are born heirs to the good or evil natures of their parents; the effects of heredity in determining character are readily recognized. Good and evil tendencies, blessings and curses, are transmitted from generation to generation. Through this divinely appointed order, the justice of which is plain in the revealed light of knowledge concerning the pre-existent state of the spirits of mankind, the children of Adam are natural heirs to the calamities of mortality; but through Christ's atonement they are all redeemed from the curses of this fallen state; the debt, which comes to them as a legacy, is paid for them, and thus are they left free. Children who die free of sin are entirely innocent in the eyes of God, even though they be the offspring of transgressors. We read in the Book of Mormon:--"Little children cannot repent; wherefore it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy.... For behold that all little children are alive in Christ, and also all they that are without the law. For the power of redemption cometh on all that have no law."[253] [253] Moroni viii, 19-22. =23.= The prophet Mormon writing to his son Moroni expressed in the following manner his conviction of children's innocence:--"Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous, but sinners to repentance: the whole need no physician, but they that are sick; wherefore little children are whole, for they are not capable of committing sin; wherefore, the curse of Adam is taken from them in me, that it hath no power over them.... Behold I say unto you, That this thing shall ye teach, repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children. And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins. But little children are alive in Christ even from the foundation of the world."[254] [254] Moroni viii, 8-12. =24.= And in a revelation through the prophet Joseph Smith in this dispensation, the Lord has said:--"But behold I say unto you, that little children are redeemed from the foundation of the world through mine Only Begotten; wherefore they cannot sin, for power is not given unto Satan to tempt little children until they begin to become accountable before me."[255] President John Taylor, after citing instances of Christ's affection for little children, and proofs of the innocent condition in which they are regarded in heaven, says:--"Without Adam's transgression, those children could not have existed; through the atonement they are placed in a state of salvation without any act of their own. These would embrace, according to the opinion of statisticians, more than one half of the human family, who can attribute their salvation only to the mediation and atonement of the Savior."[256] [255] Doc. and Cov. xxix, 46-47. [256] Mediation and Atonement, page 148. See Note 3. =25. The Special or Individual Effect of the Atonement= makes it possible for any and every soul to obtain absolution from the dread effect of personal sins, through the mediation of Christ; but such saving intercession is to be invoked by individual effort as manifested through faith, repentance, and continued works of righteousness. The laws under which individual salvation is obtainable have been prescribed by Christ, whose right it is to say how the blessings of His own sacrifice shall be administered. All men are in need of the Savior's mediation, for all are transgressors. So taught the apostles of old:--"For all have sinned, and come short of the glory of God."[257] And again:--"If we say that we have no sin we deceive ourselves, and the truth is not in us."[258] Now, that the blessing of redemption from individual sins, while free for all to attain, is nevertheless conditioned on individual effort, is as plainly declared as is the truth of unconditional redemption from the effects of the Fall. There is a judgment ordained for all, and all will be judged "according to their works." The free agency of man enables him to choose or reject, to follow the path of life, or the road that leads to destruction; it is but just that he be held to answer for the exercise of his freedom, and that he meet the results of his acts. [257] Rom. iii, 23. [258] I John i, 8. =26.= Hence the justice of the scriptural doctrine that salvation comes to the individual only through obedience. "He became the author of eternal salvation unto all them that obey him"[259] said Paul of the Christ. And further:--God "will render to every man according to his deeds: To them who, by patient continuance in well doing, seek for glory and honor and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God."[260] To these may be added the words of the risen Lord, "He that believeth, and is baptized, shall be saved; and he that believeth not, shall be damned."[261] [259] Heb. v, 9. [260] Rom. ii, 6-11. [261] Mark xvi, 16. =27.= Consider further the prophecy of King Benjamin proclaimed to the Nephite multitude:--Christ's blood "atoneth for the sins of those who have fallen by the transgression of Adam, who have died, not knowing the will of God concerning them, or who have ignorantly sinned. But wo, wo unto him who knoweth that he rebelleth against God; for salvation cometh to none such, except it be through repentance and faith on the Lord Jesus Christ."[262] But why multiply scriptural citations when the whole tenor of sacred writ supports the doctrine? Without Christ no man can be saved, and the salvation provided at the cost of Christ's sufferings and bodily death is offered upon certain clearly defined conditions only; and these are summarized under "obedience to the laws and ordinances of the gospel." [262] Mosiah iii, 11-12. =28. Salvation and Exaltation.=--Some degree of salvation will come to all who have not forfeited their right to it; exaltation is given to those only who by active labors have won a claim to God's merciful liberality by which it is bestowed. Of the saved, not all will be exalted to the higher glories; rewards will not be bestowed in violation of justice; punishments will not be meted out to the ignoring of mercy's claims. No one can be admitted to any order of glory, in short, no soul can be saved until justice has been satisfied for violated law. Our belief in the universal application of the atonement implies no supposition that all mankind will be saved with like endowments of glory and power. In the kingdom of God there are numerous degrees or gradations provided for those who are worthy of them; in the house of our Father there are many mansions, into which only those who are prepared are admitted. The old sectarian idea, that in the hereafter there will be but two places for the souls of mankind,--heaven and hell, with the same glory in all parts of the one, and the same terrors throughout the other,--is wholly untenable in the light of divine revelation. Through the direct word of the Lord we learn of varied degrees of glory. =29. Degrees of Glory.=--The revelations of God have defined the following principal kingdoms or degrees of glory, as prepared through Christ for the children of men: I. _The Celestial Glory._[263]--There are some who have striven to obey all the Divine commandments, who have accepted the testimony of Christ, and received the Holy Spirit; these are they who have overcome evil by godly works, and who are therefore entitled to the highest glory; these belong to the Church of the First Born, unto whom the Father has given all things; they are made Kings and Priests of the Most High, after the order of Melchisedek; they possess celestial bodies, "whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical;" they indeed are admitted to the celestial company, being crowned with the celestial glory, which makes them Gods. [263] Doc. and Cov. lxxvi, 50-70. II. _The Terrestrial Glory._[264]--We read of those who receive glory of a secondary order, differing from the highest as "the moon differs from the sun in the firmament;" these are they who, though honorable, were still in darkness, blinded by the craftiness of men, and unable to receive and obey the higher laws of God, they proved "not valiant in the testimony of Jesus," and therefore are not entitled to the fulness of glory. [264] Doc. and Cov. lxxvi, 71-80. III. _The Telestial Glory._--We learn of a still lower kind of glory, differing from the higher orders as the stars differ from the brighter orbs of the firmament; this is given to those who received not the testimony of Christ, but who still did not deny the Holy Spirit; who have led lives exempting them from the heaviest punishment, yet whose redemption will be delayed till the last resurrection. In the telestial world there are innumerable degrees of glory, comparable to the varying lustre of the stars.[265] Yet all who receive of any one of these orders of glory are at last saved, and upon them Satan will finally have no claim. Even the telestial glory, as we are told by those who have been permitted to gaze upon it, "surpasses all understanding; and no man knows it except him to whom God has revealed it."[266] Then there are those who have lost all claim upon the immediate mercy of God; whose deeds have numbered them with Perdition and his angels.[267] [265] Doc. and Cov. lxxvi, 81-86. [266] The same, paragraphs 89-90. [267] See page 62; also pages 416-422. NOTES. =1. The Atonement Proved by Evidence.=--"It is often asked: 'How is it that through the sacrifice of one who is innocent salvation may be purchased for those under the dominion of death?' We observe in passing that what should most concern man is not so much how it is that such is the case, but is it a fact?... To that question the blood sprinkled upon a thousand Jewish altars, and the smoke that darkened the heavens for ages from burnt offerings, answer yes.... Even the mythology of heathen nations retains the idea of an atonement that either has been, or is to be made for mankind. Fantastic, distorted, confused, buried under the rubbish of savage superstition it may be, but it nevertheless exists. So easily traced, so distinct is this feature of heathen mythology, that some writers have endeavored to prove that the gospel plan of redemption was derived from heathen mythology. Whereas the fact is that the gospel was understood and extensively preached in the earliest ages; men retained in their tradition a knowledge of those principles or parts of them, and however much they have been distorted, traces of them may still be found in nearly all the mythologies of the world. The prophets of the Jewish scriptures answer the question in the affirmative. The writers of the New Testament make Christ's atonement the principal theme of their discourses and epistles. The Book of Mormon, speaking as the voice of an entire continent of people whose prophets and righteous men sought and found God, testifies to the same great fact. The revelations of God as given through the Prophet Joseph Smith are replete with passages confirming this doctrine."--Roberts' _Outlines of Ecclesiastical History_, Section viii, 6. =2. Redemption from the Fall Universal and Unconditional.=--"We believe that through the sufferings, death, and atonement of Jesus Christ all mankind, without one exception, are to be completely and fully redeemed, both body and spirit, from the endless banishment and curse to which they were consigned by Adam's transgression; and that this universal salvation and redemption of the whole human family from the endless penalty of the original sin, is effected without any conditions whatever on their part; that is, they are not required to believe or repent, or be baptized, or do anything else, in order to be redeemed from that penalty; for whether they believe or disbelieve; whether they repent or remain impenitent, whether they are baptized or unbaptized, whether they keep the commandments or break them, whether they are righteous or unrighteous, it will make no difference in relation to their redemption, both soul and body, from the penalty of Adam's transgression. The most righteous man that ever lived on the earth, and the most wicked wretch of the whole human family, were both placed under the same curse without any transgression or agency of their own, and they both alike will be redeemed from that curse, without any agency or conditions on their part."--Apostle Orson Pratt in _Remarkable Visions_. =3. Christ the Author of our Salvation.=--President John Taylor speaks of the death of Christ as an expiatory sacrifice, and adds:--"The Savior thus becomes master of the situation,--the debt is paid, the redemption made, the covenant fulfilled, justice satisfied, the will of God done, and all power is now given into the hands of the Son of God,--the power of the resurrection, the power of the redemption, the power of salvation, the power to enact laws for the carrying out and accomplishment of this design.... The plan, the arrangement, the agreement, the covenant was made, entered into and accepted, before the foundation of the world; it was prefigured by sacrifices, and was carried out and consummated on the Cross. Hence, being the Mediator between God and man, He becomes by right the Dictator and Director on earth and in heaven for the living and for the dead, for the past, the present, and the future, pertaining to man as associated with this earth or the heavens, in time or eternity, the Captain of our salvation, the Apostle and High Priest of our profession, the Lord and Giver of life."--_Mediation and Atonement_, Pres. John Taylor, p. 171. =4. The Atonement Inaugurated by Christ.=--"The Apostle Paul quite comprehensively sums up the results of Christ's death and resurrection: 'But now is Christ risen from the dead, and become the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive' (I Cor. xv, 21-22). That is, death having come on all men through the disobedience of Adam, so must all be raised to immortality and eternal life through the death and resurrection of Christ. Paul also asserted that 'the last enemy that shall be destroyed is death' (verse 26). John the Revelator declares that he saw death and hell cast into the lake of fire (Rev. xx, 14). The atonement, as wrought out by Jesus Christ, further signifies that He has opened up the way for man's redemption from his own sins, through faith in Christ's sufferings, death, and resurrection. The Apostle Paul well expresses this: 'For all have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God' (Romans iii, 23-26). These passages evidence that redemption from death, through the sufferings of Christ, is for all men, both the righteous and the wicked; for this earth, and for all things created upon it. The whole tenor of the scriptures assures us that, while they may be sure of resurrection from death, regardless of their personal acts, yet they will be rewarded for their works, whether they be good or evil, and that redemption from personal sins can only be obtained through obedience to the requirements of the Gospel, and a life of good works. The transgression of Adam being infinite in its consequences, those consequences cannot be averted, except through an infinite atonement."--_Compendium_, F. D. Richards & J. A. Little, pp. 8-9. =5. The Atonement Necessary.=--"In the economy of God and the plan proposed by the Almighty, it was provided that man was to be placed under a law apparently simple in itself, yet the test of that law was fraught with the gravest consequences. The observance of that law would secure eternal life, and the penalty for the violation of that law was death.... If the law had not been broken, man would have lived; but would man thus living have been capable of perpetuating his species, and of thus fulfilling the designs of God in preparing tabernacles for the spirits which had been created in the spirit world? And further, could they have had the need of a mediator, who was to act as a propitiation for the violation of this law, which it would appear from the circumstances was destined to be broken; or could the eternal increase and perpetuity of man have been continued, and his high exaltation to the Godhead been accomplished, without the propitiatory atonement and sacrifice of the Son of God?"--_Mediation and Atonement_, Pres. John Taylor, pp. 128-129. =6. The Need of a Redeemer.=--For special treatment of this topic see "Jesus the Christ," pp. 17-31. LECTURE V. FAITH AND REPENTANCE. =Article 4.=--We believe that the first principles and ordinances of the Gospel are (1) Faith in the Lord Jesus Christ; (2) Repentance; ... FAITH. =1. Nature of Faith.=--The predominating sense in which the term faith is used throughout the scriptures is that of full confidence and trust in the being, purposes, and words of God. Such trust, if it be implicit, will remove all doubt concerning things accomplished or promised of God, even though such things be not apparent to or explicable by the ordinary senses of mortality; hence arises the definition of faith given by Paul: "Now faith is the substance [i.e. confidence, or assurance] of things hoped for, the evidence [i.e. the demonstration or proof] of things not seen."[268] It is plain that such a feeling of trust may exist in different persons in varying degrees; indeed, faith may manifest itself from the incipient feeble state which is little more than mere belief, scarcely free from hesitation and fear, to the strength of abiding confidence that sets doubt and sophistry at defiance. [268] Heb. xi, 1. =2. Belief, Faith, and Knowledge=, while intimately related and ofttimes regarded as one, are in reality not identical. The terms faith and belief are sometimes used as synonyms, nevertheless each of them has a specific and definite meaning in our language, although in early English there was virtually no distinction between them, and therefore the words are used interchangeably in the ancient scriptures. Belief may consist in a merely intellectual assent, whilst faith implies such confidence and conviction as will impel to action. Dictionary authority justifies us in drawing a distinction between the two, according to present usage in English; and this authority defines belief as a simple assent to the truth or actuality of anything, excluding however the moral element of responsibility through such assent, which is embraced by faith. Belief is in a sense passive,--a mental agreement or acceptance only; faith is active and positive,--such a reliance and confidence as will lead to works. Faith in Christ comprises belief in Him, combined with trust in Him. One cannot have faith without belief; yet he may believe and still lack faith. Faith is vivified, vitalized, living belief. =3.= Certainly there is a great difference in degree, even if no essential distinction in kind be admitted between the two. As shall be presently demonstrated, faith in the Godhead is requisite to salvation; it is indeed a saving power, leading its possessor in the paths of godliness; surely a mere belief in the existence and attributes of Deity is no such power. Mark the words of the Apostle James.[269] In his general epistle to the Saints, he chided his brethren for certain empty professions. Said he in effect:--You take pride and satisfaction in declaring your belief in God; you boast of being distinguished from the idolaters and the heathen because you accept one God; you do well to so profess, and so believe; but, remember, others do likewise; even the devils believe; and so firmly that they tremble at thought of the fate which that belief makes plain to them.--What, do devils believe in Christ? Aye, their belief amounts to certain knowledge, as to who He is, and as to what constitutes His part, past, present, and to come, in the Divine plan of human existence and salvation. Call to mind the case of the man possessed by evil spirits, in the land of the Gadarenes; a man so grievously tormented as to be a terror to all who came near him; he could be neither tamed nor bound; people were afraid to approach him; yet when he saw Christ, he ran to Him and worshiped, and the wicked spirit within him begged for mercy at the hands of that Righteous One, calling Him "Jesus, Son of the Most High God."[270] Again, an unclean spirit in the synagogue at Jerusalem implored Christ not to use His power, crying in fear and agony, "I know thee, who thou art, the Holy One of God."[271] And then, we are told that Christ was once followed by a multitude made up of people from Idumæa and Jerusalem, from Tyre and Sidon; among them were many who were possessed of evil spirits, and these, when they saw Him, fell down in the attitude of worship, exclaiming: "Thou art the Son of God."[272] Was there ever mortal believer who confessed more unreservedly a knowledge of God and His Son Jesus Christ than did these same followers of Satan? The evil one knows God and Christ; remembers, perchance, somewhat concerning the position which he once occupied as a Son of the Morning[273]; yet with all such knowledge he is Satan still. Neither belief nor its superior,--actual knowledge,--is efficient to save; for neither of these is faith. Belief may be a product of the mind, faith is of the heart; belief is founded on reason; faith largely on intuition. [269] See James ii, 19. [270] See Mark v, 1-18; also Matt. viii, 28-34. [271] See Mark i, 24. [272] Mark iii, 8-11. See "Jesus the Christ," pp. 181, 310-312. [273] Doc. and Cov. lxxvi, 25-27. =4.= We frequently hear it said that faith is imperfect knowledge; that the first disappears as the second takes its place; that now we walk by faith but some day we will walk by the sure light of knowledge. In a sense this is true; yet it must be remembered that knowledge may be as dead and unproductive in good works as is faithless belief. Those confessions of the devils, that Christ was the Son of God, were founded on knowledge; yet the great truth which they knew did not change their evil natures. How different was their acknowledgment of the Savior from that of Peter, who, to the Master's question "Whom say ye that I am?" replied in practically the words used by the unclean spirits before cited, "Thou art the Christ, the Son of the living God."[274] Peter's faith had already shown its vital power; it had caused him to forsake much that had been dear, to follow his Lord through persecution and suffering, and to put away worldliness with all its fascinations, for the sacrificing godliness which his faith made so desirable. His knowledge of God as the Father, and of the Son as the Redeemer, was perhaps no greater than that of the unclean spirits; but while to them that knowledge was but an added cause of condemnation, to him it was a means of salvation. [274] Matt. xvi, 15-16; see also Mark viii, 29; Luke ix, 20. =5.= The mere possession of knowledge gives no assurance of benefit therefrom. An illustration may perhaps be here allowed. During an epidemic of cholera in a large city, a scientific man proved to his own satisfaction, by chemical and microscopical tests, that the water supply was infected, and that through it contagion was being spread. He proclaimed the great truth throughout the city, and warned all against the use of unboiled water. Many of the people, although incapable of comprehending his methods of investigation, far less of repeating such for themselves, had faith in his warning words, followed his instructions, and escaped the death to which their careless and unbelieving fellows succumbed. Their faith was a saving one. To the man himself, the truth by which so many lives had been spared was a matter of knowledge. He had actually seen, under the microscope, the death-dealing germs in the water; he had tested their virulence; he knew of what he spoke. Nevertheless, in a moment of forgetfulness he drank of the unpurified water, and soon thereafter died a victim to the plague. His knowledge did not save him, complete though it was; yet others, whose reliance was only that of faith in the truth which he declared, escaped the threatening destruction. Truly he had knowledge; but, was he wise? Knowledge is to wisdom what belief is to faith; one an abstract principle, the other a living application. Not possession merely, but the proper use of knowledge constitutes wisdom. Of belief compared with faith it may be said, as it has been taught of knowledge and wisdom:-- "Knowledge and wisdom, far from being one, Have oft-times no connection.... Knowledge, a rude unprofitable mass, The mere material with which wisdom builds, Till smoothed and squared and fitted to its place, Does but encumber whom it seems to enrich." =6. The Foundation of Faith.=--In a theological sense, we understand by faith as already outlined, a living, inspiring confidence in God, and an acceptance of His will as our law, and of His words as our guide, in life. Faith in God is possible only as we come to know, or at least to believe, that He exists, and moreover, that He is a Being of worthy character and attributes. The grounds upon which man founds his belief or knowledge respecting the existence of God, have been examined in a previous lecture;[275] some of the Divine attributes, as made known through God's dealings with mankind, have been likewise specified. A restatement of the principal facts relating to the character of the Supreme Being may be in place here, inasmuch as some knowledge concerning the attributes of Deity is essential to the exercise of faith in Him. Let us adopt the summary of facts as set forth by the prophet, Joseph Smith; he presents, on the testimony of scripture, the following statements respecting the character of God. [275] Lecture II, page 28. "(1.) That He was God before the world was created, and the same God that He was after it was created. "(2.) That He is merciful and gracious, slow to anger, abundant in goodness, and that He was so from everlasting, and will be to everlasting. "(3.) That He changes not, neither is there variableness with Him; but that He is the same from everlasting to everlasting, being the same yesterday, to-day, and for ever; and that His course is one eternal round, without variation. "(4.) That He is a God of truth and cannot lie. "(5.) That He is no respecter of persons; but in every nation he that fears God and works righteousness is accepted of Him. "(6.) That He is love."[276] [276] Doc. and Cov., Lectures on Faith, iii, 13-18. =7.= A knowledge of these comprehensive features of the Divine nature will enable one to exercise rational and intelligent faith in God. And upon such knowledge of God's existence, the worthiness of His character, and the perfection of His attributes, is man's faith in Him established. Faith then cannot be exercised in the absence of all knowledge; yet even the benighted heathen show some of the fruits of faith; but they have at least the conviction that arises from man's natural intuition regarding a supreme power, which has been described as a common heritage of humanity. In every human soul, even in that of the savage, there is some basis for faith, however limited and imperfect the darkness of heredity or of wilful sin may have made it. Every child of God is born with the capacity for faith inherent within his own nature; and all yearn in some degree for the strength and aid which only faith can give. We shall yet learn:-- "That in all ages Every human heart is human; That in even savage bosoms There are longings, yearnings, strivings, For the good they comprehend not. That the feeble hands and helpless, Groping blindly in the darkness, Trust God's right hand in that darkness, And are lifted up and strengthened."[277] [277] Longfellow. The heathen's faith may be imperfect and weak, for his ability to recognize the evidence upon which belief in God depends may be small. While the first promptings of faith toward God may be the result of natural intuition,--a faint echo of the songs of praise which were so common during the state of primeval childhood,--the later development will be largely the result of unprejudiced and prayerful investigation and search for truth. =8.= From trustworthy evidence, rightly interpreted, true faith will spring; from false evidence, only distorted and misplaced faith can arise.[278] Our conclusions concerning any question under test will be governed largely by the number and credibility of the witnesses, if it so be that we cannot investigate the alleged facts for ourselves; and in either case, by the amount and quality of the evidence obtainable. Now, however improbable a declaration may appear to us, if the truth of it be affirmed by witnesses in whom we have confidence, we are led to admit the statement, at least provisionally, as true. If many credible witnesses testify, and moreover, if collateral evidence suggest itself through facts in our possession, we may consider the statement as proved; although we would be unable to affirm the truth of it on the strength of our personal knowledge, until we had seen and heard for ourselves, until in fact each of us had become a competent witness through personal observation. To illustrate: of the citizens of this country but a comparative few perhaps have visited the seat of government; the masses know nothing by actual observation of the Capitol, the executive mansion, and other buildings of national interest and importance; very few have personally met the President who resides there. How does any one of the multitudes who have not seen for themselves, know of the city of Washington, of the Capitol, and of the President? Solely through the testimony of others. He may have among his acquaintances one or many who have been in the capital of our country and whose statements he accepts as true; assuredly he has heard or read of those who do know for themselves. Then he hears of laws being framed there, and of edicts issuing from the nation's headquarters; his studies in school, his use of maps and books, and many other incidents add to the evidence which soon becomes decisive. His inferences multiply, and develop into a positive conviction. He acquires a faith in the existence of a center of national government, and a regard for the laws which emanate therefrom. [278] See Note 1. =9.= Let us take another illustration: Astronomers tell us that the earth is of a kind with certain of the stars; that it is one of a family of planets which revolve about the sun in concentric orbits; and that some of those planets are many times the size of our globe. We may not be skilled in astronomers' methods of observation and calculation, and may therefore be unable to test the truth of these statements for ourselves; but we find such a mass of evidence resulting from the united testimony of those in whose skill as scientific workers we have confidence, that the conclusions are accepted by us as fully proved. =10.= So too concerning the existence, authority, and attributes of God, the testimonies of many holy men in ancient and modern times,--prophets whose credibility is established by the fulfillment of their predictions,--have come to us in united declaration of the solemn truths, and nature furnishes corroborative testimony on every side. To reject without disproving such evidence is to ignore the most approved methods of investigation and research known to man. The development of faith from evidence is illustrated in the scenes of a certain memorable Pentecost celebration, on which occasion thousands of Jews, imbued with a preconceived prejudice that Jesus was an impostor, heard the apostles' testimonies, and witnessed the attendant signs: three thousand of them were convinced of the truth and became followers of the Son of God, their prejudice giving place to belief, and their belief developing into faith with its accompanying works.[279] The foundation of faith in God then is a sincere belief in or knowledge of Him, as sustained by evidence and testimony, tested and proved by earnest, prayerful search. [279] See Acts ii. =11. Faith a Principle of Power.=--In its widest sense, faith,--the assurance of things for which we hope, and the evidence of things not discernible through our senses,--is the motive principle that impels men to resolve and to act. Without its exercise, we would make no exertion the results of which are future: without faith that he may gather in the autumn, man would not plant in the spring; neither would he essay to build, did he not have confidence that he would finish the structure and enjoy its use; had the student no faith in the possibility of successfully following his studies, he would not enter upon his courses. Faith thus becomes to us the foundation of hope, from which spring all our aspirations, ambitions, and confidences for the future. Remove man's faith in the possibility of any desired success, and you rob him of the incentive to strive. He would not stretch forth his hand to seize did he not believe in the possibility of securing that for which he reaches. This principle becomes therefore the impelling force by which men struggle for excellence, oftentimes enduring vicissitudes and suffering that they may achieve their purposes. Faith is the secret of ambition, the soul of heroism, the motive power of all effort. =12.= The exercise of faith is pleasing unto God, and thereby His interposition may be secured. It was through faith that the Israelites in their exodus from Egypt followed their dauntless leader into the bed of the sea; and through the protecting agencies of God, which that faith drew forth, they were saved, while the Egyptians met destruction in attempting to follow.[280] With full confidence in the instructions and promises of God, Joshua and his intrepid followers laid siege to Jericho; and the walls of that city of sin fell before the faith of the besiegers without the use of battering rams, or other engines of war.[281] By the same power Joshua gained the assistance of the luminaries of heaven, in his work of victory over the Amorites.[282] Paul cites[283] us also to the instances of Gideon,[284] Barak,[285] Samson,[286] Jephthah,[287] David,[288] Samuel,[289] and the prophets, "who, through faith, subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong." It was by faith that Alma and Amulek were delivered from captivity, while the prison walls which had previously held them were rent and demolished.[290] By faith, Nephi and Lehi[291] the sons of Helaman were protected from their Lamanite foes, even by fire, though they were not burned; and a still greater work was wrought in the hearts of their persecutors, for they became enlightened, and accepted the testimony of truth. Through the operation of faith even the waves of the sea may be subdued,[292] trees are subject to the voice of Him who commands by faith;[293] mountains may be removed for the accomplishment of righteous purposes,[294] the sick may be healed,[295] evil spirits may be cast out,[296] and the dead may be raised to life.[297] All things are wrought through faith.[298] [280] Exo. xiv, 22-29; Heb. xi, 29. [281] Josh. vi, 20; Heb. xi, 30. [282] Josh. x, 12. [283] Heb. xi, 32-34; Doc. and Cov., Lecture i, 20. [284] Judges vi, 11. [285] Judges iv, 6. [286] Judges xiii, 24. [287] Judges xi, 1; xii, 7. [288] I Sam. xvi, 1, 13; xvii, 45. [289] I Sam. i, 20; xii, 20. [290] Alma xiv, 26-29; Doc. and Cov., Lecture on Faith, i, 19. [291] Helaman v, 20-52; Doc. and Cov., Lecture on Faith, i, 19. [292] Matt. viii, 23-27; Mark iv, 36-41; Luke viii, 22-25; Matt. xiv, 24-32; Mark vi, 47-51, John vi, 17-21. [293] Matt. xxi, 17-21; Mark xi, 12-13, 20-24; Book of Jacob iv, 6. [294] Matt. xvii, 20; Mark xi, 23-24; Ether xii, 30; Jacob iv, 6; Doc. and Cov., Lecture on Faith, i, 19. [295] Luke xiii, 11; xiv, 2; xvii, 11; xxii, 50; Matt. viii, 2, 5, 14, 16, etc. [296] Matt. viii, 28; xvii, 18; Mark i, 23. [297] Luke vii, 11-16; John xi, 43-45; I Kings xvii, 17-24. [298] Matt. xvii, 20; Mark ix, 23; Eph. vi, 16; I John v, 4. =13.= But, it may be argued that faith of itself is not a source of power; that its effect is due to an external interposition of Divine aid, which faith merely secured; and the skeptic may add that an omniscient God, if truly loving and kind, would act independently and give without waiting to be invoked through faith or prayer. A sufficient answer is found in the abundant proof furnished by the scriptures, that the Almighty operates in accordance with law; and that arbitrary and capricious action is foreign to His nature. However the laws of heaven may have been formulated, the application of their beneficent provisions to humanity is dependent on the faith and obedience of the mortal subjects. Consider the defeat of Israel by the men of Ai; a law of righteousness had been violated, and things that were accursed had been introduced into the camp of God's people this transgression stopped the current of Divine help, and until the people had sanctified themselves, the power was not renewed unto them.[299] Christ was influenced, and to some extent controlled in His miracles among men by the faith or lack of faith of the people. The common benediction, "Thy faith hath made thee whole," with which He announced the healing interposition, is evidence of the fact. Then we learn that in His own country He could do no mighty work, being restrained by the unbelief of the people.[300] [299] Joshua vii-viii. [300] Matt. xiii, 58; Mark vi, 5 6. =14. A Condition of Living Faith.=--A condition essential to the exercise of a living, growing, sustaining faith in Deity, is the consciousness on man's part that he is at least endeavoring to live in accordance with the laws of God as he has learned them. A knowledge that he is wilfully and wantonly sinning against the truth will deprive him of sincerity in prayer and faith, and will surely estrange him from his Father. He must feel that the trend of his life's course is acceptable to God, that with due allowance for mortal weakness and human frailty he is in some measure approved of the Lord, or he can never approach the throne of grace with confidence. The consciousness of earnest effort toward godly walk and conduct is a power of itself, strengthening its possessor in sacrifice and under persecution, and sustaining him in all good works. It was this knowledge of assured communion with God that enabled the saints of olden time to endure as they did, though their sufferings were appalling. Of them we read that some "were tortured, not accepting deliverance; that they might obtain a better resurrection: And others had trial of cruel mockings and scourgings, yea, moreover of bonds and imprisonment: They were stoned, they were sawn asunder, were tempted, were slain with the sword: they wandered about in sheepskins and goatskins; being destitute, afflicted, tormented; (of whom the world was not worthy:) they wandered in deserts, and in mountains, and in dens and caves of the earth."[301] As in former days so in the present, the saints have been sustained through all their sufferings by the sure knowledge of Divine approval; and the faith of righteous men has ever grown through a consciousness of their good endeavors. [301] Heb. xi, 35-38; see also Doc. and Cov., Lectures on Faith, vi. =15. Faith Essential to Salvation.=--Inasmuch as salvation is attainable only through the mediation and atonement of Christ, and since this is made applicable to individual sin only in the cases of those who obey the laws of righteousness, faith in Jesus Christ is indispensable to salvation. But no one can believe in Jesus Christ, and at the same time doubt the existence and authority of either the Father or the Holy Ghost; therefore faith in the entire Godhead is essential to salvation. Paul declares that without faith it is impossible to please God, "for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him."[302] The scriptures abound in assurances of salvation to those who exercise faith in God, and obey the requirements which that faith makes plain. Christ's words on the matter are conclusive, "He that believeth and is baptized shall be saved, but he that believeth not shall be damned;"[303] and again, "He that believeth on the Son hath everlasting life, and he that believeth not the Son shall not see life, but the wrath of God abideth on him."[304] And similar doctrines did His apostles teach after His death all the days of their ministry.[305] A natural result of implicit faith in the Godhead will be a growing confidence in the scriptures as containing the word of God, and in the words and works of His authorized servants, who speak as the living oracles of heaven. [302] Heb. xi, 6. [303] Mark xvi, 16. [304] John iii, 36. See also John iii, 15; iv, 42; v, 24; xi, 25; Gal. ii, 20; I Nephi x, 6, 17; II Nephi xxv, 25; xxvi, 8; Enos i, 8; Mos. iii, 17; III Nephi xxvii, 19; Hel. v, 9; Doc. and Cov. xiv, 8. [305] Acts ii, 38; x, 42; xvi, 31; Rom. x, 9; Heb. iii, 19; xi, 6; I Pet. i, 9; I John iii, 23; v, 14. =16. Faith a Gift of God.=--Though within the reach of all who diligently strive to gain it, faith is nevertheless a Divine gift, and can be obtained only from God.[306] As is fitting for so priceless a pearl, it is given to those only who show by their sincerity that they are worthy of it, and who give promise of abiding by its dictates. Although faith is called the first principle of the gospel of Christ, though it be in fact the foundation of all religion, yet even faith is preceded by sincerity of disposition and humility of soul, whereby the word of God may make an impression upon the heart.[307] No compulsion is used in bringing men to a knowledge of God; yet, as fast as we open our hearts to the influences of righteousness, the faith that leads to life eternal will be given us of our Father. [306] Matt. xvi, 17; John vi, 44, 65; Eph. ii, 8; I Cor. xii, 9; Rom. xii, 3; Moroni x, 11. [307] See Rom. x, 17. =17. Faith and Works.=--Faith in a passive sense, that is, as mere belief, is inefficient as a means of salvation. This truth was clearly set forth both by Christ and the apostles, and the vigor with which it was declared may be an indication of the early development of a most pernicious doctrine,--that of justification by belief alone. The Savior taught that works were essential to the validity of profession and the efficacy of faith. Mark his words:--"Not every one that sayeth unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven."[308] "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him."[309] The instructions of the Apostle James are particularly explicit:--"What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works."[310] And to this may be added the words of John:--"And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him. But whoso keepeth his word, in him verily is the love of God perfected: hereby know we that we are in him."[311] [308] Matt. vii, 21. [309] John xiv, 21. [310] James ii, 14-18. [311] I John ii, 3-5. =18.= To these teachings may be added many inspired utterances from Nephite scriptures[312] and from modern revelation,[313] all affirming the necessity of works, and denying the saving efficacy of mere belief. Yet in spite of the plain word of God, sectarian dogmas have been promulgated to the effect that by faith alone man may achieve salvation, and that a mere profession of belief shall open the doors of heaven to the sinner.[314] The scriptures cited and man's inherent sense of justice furnish a sufficient refutation of these false teachings. [312] See I Nephi xv, 33; II Nephi xxix, 11; Mosiah v, 15; Alma vii, 27; ix, 28; xxxvii, 32-34; xli, 3-5. [313] Doc. and Cov. throughout. [314] See Note 2. REPENTANCE. =19. Nature of Repentance.=--The term repentance is used in the scriptures with several different meanings, but, as representing the duty required of all who would obtain forgiveness for transgression, it indicates a godly sorrow for sin, producing a reformation of life, and embodies (1) a conviction of guilt; (2) a desire to escape the hurtful effects of sin; and (3) an earnest determination to forsake sin and to accomplish good. Repentance is a result of contrition of soul, which springs from a deep sense of humility, and this in turn is dependent upon the exercise of an abiding faith in God. Repentance therefore properly ranks as the second principle of the gospel, closely associated with and immediately following faith. As soon as one has come to recognize the existence and authority of God, he feels a respect for Divine laws, and a conviction of his own unworthiness. His wish to please the Father, whom he has so long neglected, will impel him to forsake sin; and this impulse will acquire added strength from the sinner's natural and commendable desire to escape, if possible, the dire results of his own waywardness. With the zeal inspired by fresh conviction, he will crave an opportunity of showing by good works the sincerity of his newly developed faith; and he will regard the remission of his sins as the most desirable of blessings. Then he will learn that this gift of mercy is granted on certain specific conditions only.[315] The first step toward the blessed state of forgiveness consists in the sinner confessing his sins; the second, in his forgiving others who have sinned against him; and the third in his showing his acceptance of Christ's atoning sacrifice by obeying the Divine requirements. [315] See Note 3. =20. (1.) Confession of Sins= is essential, for without it repentance is incomplete. The Apostle John tells us, "If we say that we have no sin we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness."[316] We read also, "He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy."[317] And unto the Saints in this dispensation the Lord has said, "Verily I say unto you, I, the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death."[318] And that this act of confession is included in repentance is shown by the Lord's words: "By this ye may know if a man repenteth of his sins: Behold he will confess them and forsake them."[319] [316] I John i, 8-9; see also Psalms xxxii, 5; xxxviii, 18; Mosiah xxvi, 29-30. [317] Prov. xxviii, 13. [318] Doc. and Cov. lxiv, 7. [319] Doc. and Cov. lviii, 43. =21. (2.) The Sinner Must be Willing to Forgive Others=, if he hopes to obtain forgiveness. Surely his repentance is but superficial if his heart be not softened to the degree of tolerance for the weaknesses of his fellows. In teaching His hearers how to pray, the Savior instructed them to supplicate the Father: "Forgive us our debts as we forgive our debtors."[320] He led them not to hope for forgiveness if in their hearts they forgave not one another: "For," said He, "if ye forgive men their trespasses, your Heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses."[321] And forgiveness between man and man, to be acceptable before the Lord, must be unbounded. In answering Peter's question, "Lord, how oft shall my brother sin against me, and I forgive him--till seven times?" the Master said, "I say not unto thee, until seven times; but until seventy times seven;" clearly intending to teach that man must ever be ready to forgive. On another occasion He taught the disciples, saying, "If thy brother trespass against thee, rebuke him, and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee saying, I repent, thou shalt forgive him."[322] [320] Matt. vi, 12; see also Luke xi, 4. [321] Matt. vi, 14-15; III Nephi xiii, 14-15. [322] Luke xvii, 3-4. =22.= Illustrating further the Divine purpose to mete unto men the measure they mete unto their fellows,[323] the Savior put forth to His disciples a parable of a king, to whom one of his subjects owed an enormous sum of money, ten thousand talents; but when the debtor humbled himself and pleaded for mercy, the compassionate heart of the king was moved and he forgave his servant the debt. But the same servant, going out from the presence of the king, met a fellow-servant who was indebted to him in a paltry sum; forgetting the mercy so recently shown unto himself, he seized his fellow-servant and cast him into prison till he would pay the debt. Then the king, hearing of this, sent for the wicked servant, and, denouncing him for his lack of gratitude and consideration, handed him over to the tormentors.[324] The Lord will not listen to petitions nor accept an offering from one who has bitterness in his heart toward others; "First be reconciled to thy brother, and then come and offer thy gift."[325] In His revealed word to the Saints in this day, the Lord has placed particular stress upon this necessary condition: "Wherefore I say unto you that ye ought to forgive one another, for he that forgiveth not his brother his trespasses, standeth condemned before the Lord, for there remaineth in him the greater sin;"[326] and to remove all doubt as to the proper subjects for human forgiveness, it is added:--"I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men." [323] Matt. vii, 2; Mark iv, 24; Luke vi, 38. [324] Matt. xviii, 23-35. See "Jesus the Christ," pp. 392-395. [325] Matt. v, 23-24: III Nephi xii, 23-24. [326] Doc. and Cov. lxiv, 9-10. =23. (3.) Confidence in Christ's Atoning Sacrifice= constitutes the third essential condition in obtaining remission of sins. The name of Christ is the only name under heaven whereby men may be saved;[327] and we are taught to offer our petitions to the Father in the name of His Son. Adam received this instruction from the mouth of an angel,[328] and the Savior personally instructed the Nephites to the same effect.[329] But no person can truthfully profess faith in Christ, and refuse to obey His commandments; therefore obedience is essential to remission of sin; and the repentant sinner will eagerly seek to learn what is further required of him. [327] Pearl of Great Price: Moses vi, 52. [328] Pearl of Great Price: Moses v, 6-8. [329] III Nephi xxvii, 5-7. =24.= Repentance, to be worthy of its name, must comprise something more than a mere self-acknowledgment of error; it does not consist in lamentations and wordy confessions, but in the heart-felt recognition of guilt, which carries with it a horror for sin, and a resolute determination to make amends for the past and to do better in the future. If such a conviction be genuine, it is marked by that godly sorrow which, as Paul has said, "worketh repentance to salvation, not to be repented of; but the sorrow of the world worketh death."[330] Apostle Orson Pratt has wisely said:--"It would be of no use for a sinner to confess his sins to God, unless he were determined to forsake them; it would be of no benefit to him to feel sorry that he had done wrong, unless he intended to do wrong no more; it would be folly for him to confess before God that he had injured his fellow-man, unless he were determined to do all in his power to make restitution. Repentance, then, is not only a confession of sins, with a sorrowful, contrite heart, but a fixed, settled purpose to refrain from every evil way." [330] II Cor. vii. 10. =25. Repentance Essential to Salvation.=--This evidence of sincerity, this beginning of a better life, is required of every candidate for salvation. In the obtaining of Divine mercy, repentance is as indispensable as faith, it must be as extensive as sin. Where can we find an absolutely sinless mortal? Sagely did the Preacher of old declare "There is not a just man upon earth, that doeth good and sinneth not."[331] Who, therefore, has no need of forgiveness? who is exempt from the requirements of repentance? God has promised forgiveness unto those who truly repent before Him, it is unto such that the advantages of individual salvation, through the atonement of Christ, are extended. Isaiah thus admonishes to repentance, with assuring promises of forgiveness: "Seek ye the Lord while he may be found, call ye upon him while he is near. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon."[332] [331] Eccl. vii, 20; see also Rom. iii, 10; I John i, 8. [332] Isa. iv, 6-7; see also II Nephi ix, 24; Alma v, 31-36, 49-56; ix, 12; Doc. and Cov. i, 32-33; xix, 4; xx, 29; xxix, 44; cxxxiii, 16. =26.= The burden of inspired teachers in every age has been the call to repentance. To this effect was heard the voice of John crying in the wilderness, "Repent ye, for the kingdom of heaven is at hand."[333] And the Savior followed with "Repent ye and believe the gospel,"[334] for "Except ye repent, ye shall all likewise perish."[335] So too proclaimed the apostles of old, that God "commandeth all men everywhere to repent."[336] And in the present dispensation has come the word, "We know that all men must repent, and believe on the name of Jesus Christ ... or they cannot be saved in the kingdom of God."[337] [333] Matt. iii, 2. [334] Mark i, 15. [335] Luke xiii, 3. [336] Acts xvii, 30. [337] Doc. and Cov. xx, 29. =27. Repentance, a Gift from God.=--Repentance is a means of pardon, and is therefore one of God's great gifts to man. It is not to be had for the careless asking; it may not be found upon the highway, it is not of earth, but a treasure of heaven, and is given with care, yet with boundless liberality unto those who have brought forth works that warrant its bestowal.[338] That is to say, all who prepare themselves for repentance will, by the humbling and softening influence of the Holy Spirit, be led to the actual possession of this great gift. When Peter was charged by his fellow-worshipers with a breach of law in that he had associated with Gentiles, he told his hearers of the Divine manifestations he had so recently received; they believed and declared "Then hath God also to the Gentiles granted repentance unto life."[339] Paul also, in writing to the Romans, teaches that repentance comes through the goodness of God.[340] [338] Matt. iii, 7-8; Acts xxvi, 20. [339] Acts xi, 18. [340] Rom. ii, 4; see also II Tim. ii, 25. =28. Repentance not always Possible.=--The gift of repentance is extended to men as they humble themselves before the Lord, it is the testimony of the Spirit in their hearts; if they hearken not unto the monitor it will again leave them, for the Spirit of God strives not ever with man.[341] Repentance becomes more difficult as the sin is more wilful; it is by humility and contrition of the heart that sinners may increase their faith in God, and so obtain from Him the priceless gift of repentance. As the time of repentance is procrastinated, the ability to repent grows weaker; neglect of opportunity in holy things brings a forfeit of the chance. In giving commandment to Joseph Smith, in the early days of the present Church, the Lord said, "For I the Lord cannot look upon sin with the least degree of allowance; nevertheless, he that repents and does the commandments of the Lord shall be forgiven, and he that repents not, from him shall be taken even the light which he has received, for my Spirit shall not always strive with man saith the Lord of Hosts."[342] [341] Gen. vi, 3; Doc. and Cov. i, 33. [342] Doc. and Cov. i, 31-33. =29. Repentance Here and Hereafter.=--The Nephite prophet, Alma, described the period of earthly existence as a probationary state, granted unto man for repentance;[343] yet we learn from the scriptures that repentance may be obtained, under certain conditions, beyond the vail of mortality. Between the times of His death and resurrection, Christ "preached unto the spirits in prison, which sometime were disobedient when once the long suffering of God waited in the days of Noah;"[344] these the Son visited, and unto them He preached the Gospel, "that they might be judged according to men in the flesh, who received not the testimony of Jesus in the flesh, but afterwards received it."[345] [343] Alma xii, 24; xxxiv, 32; xiii, 4. [344] I Peter iii, 19-20. [345] Doc. and Cov. lxxvi, 73-74. See "Jesus the Christ," ch. xxxvi. =30.= Yet no soul is justified in postponing his efforts to repent because of this assurance of God's long-suffering and mercy. We know not on what terms repentance will be obtainable in the hereafter, but it is unreasonable to suppose that the soul who has wilfully rejected the opportunity of repentance in this life will find it easy to repent there. To procrastinate[346] the day of repentance is to deliberately place ourselves in the power of the adversary. As Amulek taught and admonished the multitude of old: "For behold this life is the time for men to prepare to meet God, ... therefore I beseech of you that ye do not procrastinate the day of your repentance unto the end.... Ye cannot say when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world. For behold, if ye have procrastinated the day of your repentance, even until death, behold ye have become subjected to the spirit of the devil, and he doth seal you his."[347] [346] Alma xxxiv, 33. [347] Alma xxxiv, 32-35. NOTES. =1. Example of False Faith.=--"When Europeans first began their explorations in the New World, the Indians whom they met were much amazed at the power and explosive properties of gun-powder, and asked many questions respecting the manner in which it was produced. The Europeans, taking advantage of the ignorance of the savages, and seeing an opportunity to increase their wealth by the deception, told the Indians that it was the seed of a plant which grew in the lands they had come from, and doubtless it would thrive in their land also. The Indians, of course, believed this statement, and purchased the supposed seed, giving in exchange for it large quantities of gold. In implicit faith they carefully planted the supposed seed, and anxiously watched for its sprouting and the appearance of the plant; but it never came. They had faith in the statements made to them by the Europeans, but as these statements were false, and therefore the evidence on which the Indians based their belief untrue, their faith was vain."--Orson Pratt. =2. The Sectarian Dogma of Justification by Faith alone= has exercised an influence for evil since the early days of Christianity. The idea upon which this pernicious doctrine was founded was at first associated with that of an absolute predestination, by which man was fore-doomed to destruction, or to an utterly undeserved salvation. Thus, Luther taught as follows:--"The excellent, infallible, and sole preparation for grace is the eternal election and predestination of God." "Since the fall of man, free-will is but an idle word." "A man who imagines to arrive at grace by doing all that he is able to do, adds sin to sin, and is doubly guilty." "That man is not justified who performs many works; but he who without works has much faith in Christ." (For these and other doctrines of the so-called "Reformation," see D'Aubigné's _History of the Reformation_, vol. i, pp. 82, 83, 119, 122.) In Miller's _Church History_ (vol. iv, p. 514) we read: "The point which the reformer [Luther] had most at heart in all his labors, contests, and dangers, was the justification by faith alone." Melanchthon voices the doctrine of Luther in these words: "Man's justification before God proceeds from faith alone. This faith enters man's heart by the grace of God alone;" and further, "As all things which happen, happen necessarily according to the divine predestination, there is no such thing as liberty in our wills" (D'Aubigné, vol. iii, p. 340). It is true that Luther strongly denounced, and vehemently disclaimed responsibility for, the excesses to which this teaching gave rise, yet he was not less vigorous in proclaiming the doctrine. Note his words:--"I, Doctor Martin Luther, unworthy herald of the gospel of our Lord Jesus Christ, confess this article, that faith alone without works justifies before God; and I declare that it shall stand and remain forever in despite of the emperor of the Romans, the emperor of the Turks, the emperor of the Persians,--in spite of the pope and all the cardinals, with the bishops, priests, monks, and nuns,--in spite of kings, princes, and nobles, and in spite of all the world and of the devils themselves; and that if they endeavor to fight against this truth they will draw the fires of hell upon their heads. This is the true and holy gospel, and the declaration of me, Doctor Luther, according to the teachings of the Holy Ghost" (D'Aubigné, vol. i, p. 70). Fletcher (_End of Religious Controversy_, p. 90) illustrates the vicious extreme to which this evil doctrine led, by accusing one of its adherents with having said, "Even adultery and murder do not hurt the pleasant children, but rather work for their good. God sees no sin in believers, whatever sin they may commit.... It is a most pernicious error of the schoolmen to distinguish sins according to the fact, and not according to the person. Though I blame those who say, let us sin that grace may abound, yet adultery, incest, and murder, shall upon the whole, make me holier on earth, and merrier in heaven." A summary of the mediæval controversy regarding the means of grace, including the doctrines of Luther and others, is presented in Roberts' _Outlines of Ecclesiastical History_, part iii, section ii, to which the student is referred. The quotations given above are incorporated therein. =3. Forgiveness not always Immediate.=--"On account of the magnitude of sins committed, repentance is not always followed by forgiveness and restoration. For instance, when Peter was preaching to the Jews, who had slain Jesus and taken His blood on themselves and their children, he did not say, repent and be baptized for the remission of sins; but, 'Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and [when] He shall send Jesus Christ, which before was preached unto you; whom the heaven must receive until the times of the restitution of all things' (Acts iii, 19-21). That is, repent now, and believe in Jesus Christ, that you may be forgiven when He whom you have slain shall come again in the days of the restitution of all things; and prescribe to you the terms on which you may be saved."--_Compendium_, p. 28. LECTURE VI. BAPTISM. =Article 4.=--We believe that the first principles and ordinances of the Gospel are:--... (3) Baptism by immersion for the remission of sins; ... =1. Nature of Baptism.=--Among the Latter-day Saints, water baptism ranks as the third principle, and the first essential ordinance, of the gospel. Baptism is the gateway leading into the fold of Christ, the portal to the Church, the established rite of naturalization in the kingdom of God. The candidate for admission into the Church and kingdom, having obtained and professed faith in the Lord Jesus Christ, and having sincerely repented of his sins, is properly required to give evidence of this spiritual sanctification by some outward ordinance, prescribed by authority as the sign or symbol of the new profession. The initiatory ordinance is baptism by water, to be followed by the higher baptism of the Holy Spirit; and, as a result of this act of obedience, remission of sins is granted. =2.= How simple are the means thus ordained for admission into the fold; they are within the reach of the poorest and weakest, as also of the rich and powerful! What symbol more expressive of a cleansing from sin could be given, than that of baptism in water? Baptism is made a sign of the covenant entered into between the repentant sinner and his Maker, that thereafter he will seek to observe the Divine commands. Concerning this fact, the Prophet Alma thus admonished and instructed the people of Gideon:--"Yea, I say unto you, come and fear not, and lay aside every sin, which easily doth beset you, which doth bind you down to destruction, yea, come and go forth, and show unto your God that ye are willing to repent of your sins, and enter into a covenant with him to keep his commandments, and witness it unto him this day, by going into the waters of baptism."[348] [348] Alma vii, 15. =3.= The humbled sinner, convicted of his transgression, through the bestowal of God's good gifts of faith and repentance, will hail most joyfully any means of cleansing himself from pollution, now so repulsive in his eyes; all such will cry out as did the stricken Jewish multitude at Pentecost, "What shall we do?" Unto such comes the answering voice of the Spirit, through the medium of scripture, or by the mouths of the Lord's appointed servants, "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins."[349] Springing forth as a result of contrition of soul, baptism has been very appropriately called the first fruits of repentance.[350] [349] Acts ii, 37-38. [350] Moroni viii, 25. =4. The Establishment of Baptism= dates from the time of the earliest history of the race. When the Lord manifested Himself to Adam after the expulsion from the Garden of Eden, He promised the patriarch of the race, "If thou wilt turn unto me and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in His name, and whatsoever ye shall ask, it shall be given you.... And it came to pass, when the Lord had spoken with Adam, our father, that Adam cried unto the Lord, and he was caught away by the Spirit of the Lord, and was carried down into the water, and was laid under the water, and was brought forth out of the water. And thus he was baptized, and the Spirit of God descended upon him, and thus he was born of the Spirit, and became quickened in the inner man."[351] Enoch preached the doctrine of repentance and baptism, and did baptize the people, and as many as accepted these teachings and submitted to the requirements of the gospel, became sanctified and holy in the sight of God. [351] Pearl of Great Price: Moses vi, 52-65. =5. The Special Purpose of Baptism= is to afford admission to the Church of Christ with remission of sins. What need of more words to prove the worth of this divinely appointed ordinance? What gift could be offered the human race greater than a ready means of obtaining forgiveness for transgression? Justice forbids the granting of universal and unconditional pardon for sins committed, except through obedience to ordained law; but means simple and effective are provided, whereby the penitent sinner may enter into a covenant with God, sealing that covenant with the sign that commands recognition in heaven, that he will submit himself to the laws of God; thus he places himself within the reach of Mercy, under whose protecting influence he may win eternal life. =6.= _Biblical Proofs_, that baptism is designed as a means of securing to man a remission of his sins, are abundant. John the Baptist was the special preacher of this doctrine in the days immediately preceding the Savior's ministry in the flesh; and the voice of this priest of the desert stirred Jerusalem and reverberated through all Judæa, proclaiming remission of sins as the fruits of acceptable baptism.[352] [352] Mark i, 4; Luke iii, 3. =7.= Saul of Tarsus, a zealous persecutor of the followers of Christ, while journeying to Damascus, intent on a further exercise of his ill-directed zeal, received a special manifestation of the power of God, and was converted with signs and wonders. He heard and answered the voice of Christ, and thus became a special witness of his Lord. Yet even this unusual demonstration of Divine favor was insufficient. Blinded through the glory that had been manifested unto him, humbled and earnest, awakening to the terrible fact that he had been persecuting his Redeemer, he exclaimed in anguish of soul, "What shall I do, Lord?" He was directed to go to Damascus, there to learn more of God's will concerning him. Gladly did he receive the Lord's messenger, devout Ananias, who ministered unto him so that he regained his sight, and then taught him baptism as a means of obtaining forgiveness.[353] [353] Acts xxii, 1-16. =8.= And Saul, known now as Paul, thereafter a preacher of righteousness, and an apostle of the Lord Jesus Christ, taught to others the same great saving principle, that by baptism in water comes regeneration from sin.[354] In forceful language, and attended with special evidences of Divine power, Peter declared the same doctrine to the penitent multitude. Overcome with grief at the recital of what they had done to the Son of God, they cried out "Men and brethren, what shall we do?" Promptly came the answer, with apostolic authority, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins."[355] [354] Titus iii, 5. [355] Acts ii, 36-37; see also I Peter iii, 21. =9.= _Book of Mormon prophets_ gave the same testimony to the western fold of Christ. To this effect were the words of Nephi, the son of Lehi, addressed to his brethren:--"For the gate by which ye should enter, is repentance, and baptism by water; and then cometh a remission of your sins by fire, and by the Holy Ghost."[356] So did Alma teach the people of Gideon, as already quoted.[357] Nephi, the grandson of Helaman, immediately preceding Christ's advent upon earth, went forth amongst his people, baptizing unto repentance, from which followed "a great remission of sins."[358] Nephi ordained assistants in the ministry, "that all such as should come unto them, should be baptized with water, and this as a witness and a testimony before God, and unto the people, that they had repented and received a remission of their sins."[359] Mormon adds his own testimony, as commissioned of Christ, exhorting the people to forsake their sins and be baptized for remission thereof.[360] [356] II Nephi xxxi, 17. [357] Alma vii, 14-15; see page 122. [358] III Nephi i, 23. [359] III Nephi vii, 24-26. [360] III Nephi xxx, 2. =10.= _Modern Revelation_, concerning baptism and its object, shows that the same importance is ascribed by the Lord to the ordinance today as in earlier times. That there may be no question as to the application of this doctrine to the Church in the present dispensation, the principle has been re-stated, the law has been re-enacted for our guidance. The elders of the Church are commissioned to preach the remission of sins as obtainable through the means of authorized baptism.[361] [361] Doc. and Cov. xix, 31; lv, 2; lxviii, 27; lxxvi, 51, 52; lxxxiv, 27, 74. =11. Fit Candidates for Baptism.=--The prime object of baptism being admission to the Church, with remission of sins, and this coming only through the exercise of faith in God and true repentance before Him, it naturally follows that baptism can in justice be required of those only who are capable of exercising faith and of working repentance.[362] In a revelation on Church government given through Joseph the Prophet, April, 1830, the Lord specifically states the conditions under which persons may be received into the Church through baptism: these are His words:--"All those who humble themselves before God, and desire to be baptized, and come forth with broken hearts and contrite spirits, and witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into his Church."[363] [362] See Note 1. [363] Doc. and Cov. xx, 37. =12.= Such conditions exclude all who have not arrived at the age of discretion and responsibility; and by special commandment the Lord has forbidden the Church to receive any who have not attained to such age.[364] By revelation, the Lord has designated eight years as the age at which children may be properly baptized into the Church, and parents are required to prepare their children for the ordinances of the Church, by teaching them the doctrines of faith, repentance, baptism, and the gift of the Holy Ghost. Failure in this requirement is accounted by the Lord as a sin resting upon the heads of the parents.[365] [364] Doc. and Cov. xx, 71. [365] Doc. and Cov. lxviii, 25-27. =13. Infant Baptism.=--The Latter-day Saints are opposed to the practice of infant baptism, which indeed they believe to be sacrilege in the eyes of God. No one having faith in the word of God can look upon the child as impure; such an innocent being needs no initiation into the fold, for it has never strayed therefrom; it needs no remission of sins, for it is sinless; and should it die before it has become contaminated by the sins of earth, it will be received again, without baptism, into the presence of its God. Yet there are many professedly Christian teachers who declare that as all children are born into a wicked world, they are themselves wicked, and must be cleansed in the waters of baptism to be made acceptable to God. How heinous is such a doctrine!--the child to whom the Savior pointed as an example of emulation of those even who had received the holy apostleship,[366] the Lord's selected type of the kingdom of heaven, the favored spirits whose angels stand forever in the presence of the Father, faithfully reporting all that may be done unto their sacred charges[367]--such souls are to be rejected and cast into torment because their earthly guardians failed to have them baptized! To teach such a doctrine is sin. [366] Matt. xviii, 1-6. [367] Verse 10. =14. The History of Infant Baptism= is instructive, as throwing light upon the origin of this erratic practice. It is certain that the baptism of infants, or pedobaptism (Greek _paidos_, child, and _baptismos_, baptism) as it is styled in theological lore, was not taught by the Savior, nor by His apostles. Some point to the incident of Christ blessing little children, and rebuking those who would forbid the little ones coming unto Him,[368] as an evidence in favor of infant baptism; but, as has been wisely and tersely remarked:--"From the action of Christ's blessing infants, to infer they are to be baptized, proves nothing so much as that there is a want of better argument; for the conclusion would with more probability be derived thus: Christ blessed infants, and so dismissed them, but baptized them not; therefore infants are not to be baptized." [368] Matt. xix, 13; Mark x, 13; Luke xviii, 15. =15.= There is no authentic record of infant baptism having been practiced during the first two centuries after Christ, and the custom probably did not become general till the fifth century; from the last-named time until the Reformation, however, it was accepted by the dominant church organization. But even during that dark age, many theological disputants raised their voices against this unholy rite.[369] In the early part of the sixteenth century, a sect rose into prominence in Germany, under the name of Anabaptists (Greek _ana_, again, and _baptizo_, baptize), distinguished for its opposition to the practice of infant baptism, and deriving its name from the requirement made of all its members who had been baptized in infancy that they be baptized again. This denomination, commonly called the Baptists, has become greatly divided by internal disputes; but in general, the Baptists have maintained a unity of belief in opposing the baptism of irresponsible children. [369] See Note 2. =16.= Some pedobaptists have attempted to prove an analogy between baptism and circumcision; but for such position there is no scriptural warrant. Circumcision was made the mark of a covenant between God and His chosen servant Abraham,[370] a symbol regarded by the posterity of Abraham as indicative of their freedom from the idolatry of the times, and of God's acceptance of them; and nowhere is circumcision made a means for remission of sins. That rite was applicable to males only; baptism is administered to both sexes. Circumcision was to be performed on the eighth day after birth, even though such should fall on the Sabbath.[371] In the third century a council of bishops was held under the presidency of Cyprian, Bishop of Carthage, at which it was gravely determined, that to postpone baptism until the eighth day after birth was dangerous, and consequently not to be allowed. [370] Gen. xvii, 1-14. [371] John vii, 22-23. =17. Infant Baptism is Forbidden in the Book of Mormon=, from which fact we know that disputation upon this subject must have arisen among the Nephites. Mormon, having received special revelation from the Lord concerning the matter, wrote an epistle thereon to his son Moroni, in which he denounces the practice of infant baptism, and declares that any one who supposeth that little children need baptism is in the gall of bitterness, and in the bonds of iniquity, denying the mercies of Christ, and setting at naught His atonement and the power of His redemption.[372] [372] Moroni viii. Read the entire epistle. =18. Baptism Essential to Salvation.=--Most of the proofs concerning the object of baptism apply with equal force to the proposition that baptism is necessary for salvation; for, inasmuch as remission of sins constitutes a special purpose of baptism, and as no soul can be saved in the kingdom of God with unforgiven sins, it is plain that baptism is essential to salvation. Salvation is promised to man on condition of his obedience to the commands of God; and, as the scriptures conclusively prove, baptism is one of the most important of such requirements. Baptism, being commanded of God, must be essential to the purpose for which it is instituted, for our Father deals not with unnecessary forms. Baptism is required of all who have attained to years of accountability; none are exempt. =19.= Even Christ, standing as a man without sin in the midst of a sinful world, was baptized, "to fulfill all righteousness,"[373] such being the purpose, as declared by the Savior Himself to the hesitating priest, who, zealous as he was for his great mission, yet demurred when asked to baptize One whom he considered sinless. Centuries before the great event, Nephi, prophesying among the people in the western world, fore-told the baptism of the Savior, and beautifully explained how righteousness would be thereby fulfilled:[374]--"And now if the Lamb of God, he being holy, should have need to be baptized by water to fulfill all righteousness, O, then, how much more need have we, being unholy, to be baptized?" [373] Matt. iii, 15. [374] II Nephi xxxi, 5-8. =20.= The words of the Savior, spoken while He ministered in the flesh, declare baptism to be essential to salvation. One of the rulers of the Jews, Nicodemus, came to Christ by night and made a profession of confidence in the instructions of the Savior, whom he designated as "a teacher come from God." Seeing his faith, Jesus taught unto him one of the chief laws of heaven, saying: "Except a man be born again, he cannot see the kingdom of God." A question by Nicodemus called forth from the Savior the additional declaration, "Verily, verily I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."[375] It is practically indisputable, that the watery birth here referred to as essential to entrance into the kingdom is baptism. We learn further, concerning Christ's attitude toward baptism, that He required the ordinance of those who professed to become His disciples.[376] When appearing to the Eleven in His resurrected state, giving them His farewell blessing and final commission, He commanded them: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost;"[377] and, concerning the results of baptism, He taught them, that "He that believeth and is baptized shall be saved, but he that believeth not shall be damned."[378] [375] John iii, 1-5. [376] John iv, 1-2. [377] Matt. xxviii, 19. [378] Mark xvi, 16. =21.= Plain as seems the spirit of these instructions and promises, there are nevertheless many who, while professing to teach the doctrine of the Redeemer, evade the meaning of His precepts, and declare that because He said "he that believeth not shall be damned," instead of "he that is not baptized shall be damned," baptism is after all not an essential, but a mere convenience or simple propriety, in the plan of salvation. It is a mockery of faith to profess belief in Christ while refusing to abide by His commandments. To believe the word of God and do it not, is to increase our culpability; such a course but adds hypocrisy to other sin. Surely the full penalty provided for wilful unbelief will fall to the lot of the professed believer who refuses to yield obedience to the very principles in which he boasts of having faith. And what can be said of the sincerity of one who refuses to obey the Divine commands except there be specific penalties provided for disobedience? Can such a one's repentance be sincere, when he now is submissive only through fear of punishment? However, in stating this principle for the government of the Saints in the present dispensation, the Lord's words are more particular and specific, "And he that believeth and is baptized shall be saved, and he that believeth not, and is not baptized, shall be damned."[379] [379] Doc. and Cov. cxii, 29. =22.= The same doctrine concerning the necessity of baptism was preached by the disciples of Christ, particularly those who were immediately associated with Him in the ministry. John the Baptist testifies that he had been appointed to baptize with water,[380] and, concerning those who accepted John's teachings, the Savior declared that they, even though they were publicans, justified God, while the Pharisees and lawyers who refused to be baptized, "rejected the counsels of God against themselves,"[381] thereby, most assuredly forfeiting their claim to salvation. As already pointed out, Peter, the chief of the apostles, had but one answer to give to the eager multitude seeking to know the essentials of salvation, "Repent and be baptized, every one of you."[382] [380] John i, 33. [381] Luke vii, 30. [382] Acts ii, 38; see also I Peter iii, 21. =23.= Christ's humble compliance with the will of His Father, by submitting to baptism even though He stood sinless, surely declares to the world in language more forceful than words that none are exempt from this condition, that baptism indeed is a requisite for salvation. So, no evidence of Divine favor, no bestowal of heavenly gifts, excuses man from obedience to this and other requirements of the gospel. Some illustrations of this fact have been given in connection with the purpose of baptism. Saul of Tarsus, though permitted to hear the voice of His Redeemer, could only enter the Church of Christ through the portals of baptism by water and by the Holy Ghost.[383] Afterward he preached baptism, declaring that by that ordinance may "we put on Christ," becoming the children of God. Cornelius, the centurion, was acknowledged of God through prayers and alms, and an angel came to him, and instructed him to send for Peter, who would tell him what to do. The apostle, having been specially prepared by the Lord for this mission, entered the house of the penitent Gentile, though to do such, was to violate the customs of the Jews; and taught him and his family of Christ Jesus. Even while Peter was speaking, the Holy Ghost fell upon his hearers, so that they testified by the gift of tongues, and greatly glorified God.[384] Yet the bestowal of such great gifts in no degree exempted them from compliance with the law of baptism; and Peter commanded them to be baptized in the name of the Lord. [383] Acts ix, 1-18; xxii, 1-16. [384] Acts x, 30-48. =24.= Christ's ministers on the western continent were not less energetic in promulgating the doctrine of baptism. Lehi[385] and his son Nephi,[386] each testified of the baptism of the Savior, and of the absolute necessity of baptism by water and by the Holy Ghost on the part of all seekers after salvation. Nephi beautifully compares repentance and baptism by water and the Spirit to the gate leading into the fold of Christ.[387] Alma the first preached baptism as indispensable to salvation, calling upon the people to witness unto the Lord by their observance of this principle, that they covenanted to keep His commandments. The second Alma, son of the former, proclaimed baptism as a means of salvation, and consecrated ministers to baptize.[388] [385] I Nephi x, 7-10. [386] II Nephi xxxi, 4-14. [387] II Nephi xxxi, 17. [388] Mos. xviii, 8-17; Alma v, 61, 62; ix, 27. =25.= During the last century preceding the birth of Christ, the work of God among the Lamanites was begun, by the preaching of faith, repentance, and baptism; Ammon declared this doctrine to King Lamoni and his people.[389] Helaman preached baptism;[390] and in the time of his ministry, less than half a century before Christ's advent on earth, we read that tens of thousands united themselves with the Church, by baptism. So also preached Helaman's sons,[391] and his grandson Nephi.[392] These baptisms were performed in the name of the Messiah who was to come; but when He came to His western flock, He directed that they should be baptized in the name of the Father, and of the Son, and of the Holy Ghost; and bestowed upon twelve chosen servants the authority to officiate in the ordinance,[393] promising the riches of Heaven unto all who would comply with His law, and unto such only. [389] Alma xix, 35. [390] Alma lxii, 45. [391] Hel. v, 14-19. [392] III Nephi i, 23. [393] III Nephi xi, 22-25; xii, 1-2. =26.= Evidence is abundant that the Savior regarded the baptized state as an essential condition of membership in His Church; thus, when instituting the sacrament among the Nephites, He instructed His disciples to administer it unto those only who had been properly baptized.[394] Further, we are informed that those who were baptized as Jesus had directed, were called the Church of Christ.[395] True to the Savior's promise, the Holy Ghost came to those who were baptized by His ordained authority, thus adding to water-baptism the higher baptism of fire and the Holy Ghost;[396] and many of them received wonderful manifestations of the Divine approval, seeing and hearing unspeakable things, not lawful to be written. The faith of the people showed itself in good works,[397] in prayers and fasting,[398] in acknowledgment of which Christ reappeared, this time manifesting Himself to the Disciples whom He had called to the ministry; and unto them he reiterated the former promises regarding all who were baptized of Him; and to this He added, that, provided they endured to the end, they should be held guiltless in the day of judgment.[399] On that occasion, He repeated the commandment through obedience to which salvation is promised:--"Repent all ye ends of the earth, and come unto me, and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day."[400] [394] III Nephi xviii, 5, 11, 23-30. [395] III Nephi xxvi, 21. [396] III Nephi xxvi, 17-18; xxviii, 18; IV Nephi i, 1. [397] III Nephi xxvi, 19-20. [398] III Nephi xxvii, 1-2. [399] III Nephi xxvii, 16. [400] III Nephi xxvii, 20. =27.= Nearly four centuries later, we hear the same proclamation from the lips of Mormon.[401] And Moroni, his son, the solitary representative of a once mighty people, while mourning the destruction of his kindred, leaves what at the time he supposed would be his farewell testimony to the truth of this doctrine;[402] then being spared contrary to his expectations, he reverts again to the sacred theme, realizing the incalculable worth of the doctrine unto any and all who would read his pages; and in what might be regarded as his last words, he testifies to baptism by water and the Spirit as the means of salvation.[403] [401] Mormon vii, 8-10. [402] Mormon ix, 22-23. [403] Moroni vi, 1-4. =28.= And this great principle, proclaimed of old, remains unaltered today; it is truth and changes not. The elders of the Church today have been commissioned in almost the same words as were used in authorizing the apostles of old:--"Go ye into all the world, preach the gospel to every creature, acting in the authority which I have given you, baptizing in the name of the Father, and of the Son, and of the Holy Ghost; and he that believeth and is baptized shall be saved, and he that believeth not shall be damned."[404] And again, hear the word of the Lord through Joseph the Prophet unto the elders of the Church:--"Therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins shall receive the Holy Ghost." But, "verily, verily I say unto you, they who believe not on your words, and are not baptized in water, in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father's kingdom where my Father and I am."[405] In obedience to these commands, the elders of this Church have continued to proclaim the gospel among the nations, preaching faith, repentance, and baptism by water and the Holy Ghost, as essential to salvation. [404] Doc. and Cov. lxviii, 8-9. [405] Doc. and Cov. lxxxiv, 64, 74; see also cxii, 28-29. =29.= We have examined the doctrines concerning baptism current among the Jews, the Nephites, and the Church of Jesus Christ in this age, and have found the principles taught to be ever the same. Indeed, we have gone farther back, even to the earliest history of the human race, and have learned that baptism was announced as a saving principle by which Adam was promised forgiveness and salvation. No one has reason to hope for salvation except by complying with the law of God, of which baptism is an essential part. NOTES. =1. Preparation for Baptism.=--The doctrine that baptism, to be acceptable, must be preceded by efficient preparation, was generally taught and understood in the days of Christ, as also in the so-called apostolic period, and the time immediately following. But this belief gradually fell away, and baptism came to be regarded as an outward form, the application of which depended little, if at all, on the candidates' appreciation, or conception of its purpose; and, as stated in the test, the Lord deemed it wise to re-announce the doctrine in the present dispensation. Concerning the former belief a few evidences are here given: "In the first ages of Christianity, men and women were baptized on a profession of faith in the Lord Jesus Christ."--_Canon Farrar._ "But as Christ enjoins them (Mark, xvi, 15-16) to teach before baptizing, and desires that none but believers shall be admitted to baptism, it would appear that baptism is not properly administered unless when it is preceded by faith."... In the apostolic age "no one is found to have been admitted to baptism without a previous profession of faith and repentance."--_Calvin._ "You are not first baptized, and then begin to receive the faith, and have a desire; but when you are to be baptized, you make known your will to the Teacher, and make a full confession of your faith with your own mouth."--_Arnobius_--a rhetorician who wrote in the latter half of the third century. "In the primitive church, instruction preceded baptism, agreeable to the order of Jesus Christ--'Go, teach all nations, baptizing them,' etc."--_Saurin_ (a French protestant; 1677-1730.) "In the first two centuries, no one was baptized, except, being instructed in the faith and acquainted with the doctrine of Christ, he was able to profess himself a believer; because of those words, 'He that believeth and is baptized.'"--_Salmasius_ (a French author; 1588-1653). =2. Historical Notes on Infant Baptism.=--"The baptism of infants, in the first two centuries after Christ, was altogether unknown.... The custom of baptizing infants did not begin before the third age after Christ was born. In the former ages no trace of it appears; and it was introduced without the command of Christ."--_Curcellaeus._ "It is certain that Christ did not ordain infant baptism.... We cannot prove that the apostles ordained infant baptism. From those places where baptism of a whole family is mentioned (as in Acts xvi, 33; I Cor. i, 16) we can draw no such conclusion, because the inquiry is still to be made, whether there were any children in the families of such an age that they were not capable of any intelligent reception of Christianity; for this is the only point on which the case turns.... As baptism was closely united with a conscious entrance on Christian communion, faith and baptism were always connected with one another; and thus it is in the highest degree probable that baptism was performed only in instances where both could meet together, and that the practice of infant baptism was unknown at this (the apostolic) period.... That not till so late a period as (at least certainly not earlier than) Irenæus, a trace of infant baptism appears; and that it first became recognized as an apostolic tradition in the course of the third century, is evidence rather against than for the admission of its apostolic origin."--_Johann Neander_ (a German theologian who flourished in the first half of the present century). "Let them therefore come when they are grown up--when they can understand--when they are taught whither they are to come. Let them become Christians when they can know Christ."--_Tertullian_ (one of the Latin "Christian Fathers"; he lived from 150 to 220 A. D.) Tertullian's almost violent opposition to the practice of pedobaptism is cited by Neander as "a proof that it was then not usually considered an apostolic ordinance; for in that case he would hardly have ventured to speak so strongly against it." Martin Luther, writing in the early part of the sixteenth century, declared: "It cannot be proven by the sacred scriptures that infant baptism was instituted by Christ, or begun by the first Christians after the apostles." "By _tekna_ the Apostle understands, not infants, but posterity; in which signification the word occurs in many places of the New Testament (see among others John viii, 39); whence it appears that the argument which is very commonly taken from this passage for the baptism of infants, is of no force, and good for nothing."--_Limborch_ (a native of Holland, and a theologian of repute; he lived 1633-1712). =3. Baptism Necessary.=--"That Gospel baptism is necessary to salvation, is abundantly evidenced in the sacred writings. Christ, the highest authority known to man, asserted this most emphatically when He said to Nicodemus: 'Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God' (John iii, 5). So important did the Savior consider baptism, that when He went to John to be baptized, and John forbade Him, He replied to him: 'Suffer it to be so now, for thus it becometh us to fulfil all righteousness' (Matt. iii, 13-15). In this he taught John the doctrine that a fulness of righteousness, or salvation, could not be received without it. The prophet Nephi, who lived nearly six hundred years before the birth of our Savior, clearly understood the necessity of baptism. Said he: 'And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water?' (II Nephi xxxi, 5). The prophet Mormon, who lived nearly one thousand years after Nephi, also taught the necessity of following the example of our Savior in being baptized, first by water (Mormon vii, 10)."--_Compendium_, p. 32. See also: Doc. and Cov. v, 16; lxviii, 8; lxxvi, 51; cxii, 29; cxxviii, 12; Book of Mormon: II Nephi xxxi, 11, 17; Alma v, 62; ix, 27; III Nephi xviii, 5; xxviii, 18; Mormon ix, 29; Moroni vi, 1-4; viii, 4-22. LECTURE VII. BAPTISM.--Continued. =Article 4.=--We believe that the first principles and ordinances of the Gospel are:--... (3) Baptism by immersion for the remission of sins; ... MODE OF BAPTISM. =1. Method of Administering Baptism Important.=--In considering the object and the necessity of baptism, much has been said and inferred concerning the importance which the Lord attaches to this initiatory rite; it is natural that the mode of administering the ordinance should also be specifically prescribed. Many Christian sects have some established rite of initiation, in which water figures as a necessary element; though with some the ceremony consists in nothing more than the placing of the priest's moistened finger on the forehead of the candidate; or in the pouring or sprinkling of water on the face; while others consider immersion of the whole body as requisite. The Latter-day Saints hold that the scriptures are devoid of ambiguity regarding the acceptable mode of baptism; and they boldly declare their belief that bodily immersion by a duly authorized servant or representative of the Savior is the only true form. Their reasons for this belief may be summed up as follows: (1) The derivation and former usage of the word baptism, and its cognates, betoken immersion. (2) The symbolism of the rite is preserved in no other form. (3) Scriptural authority, the revealed word of God through the mouths of ancient and modern prophets, prescribes immersion as the true form of baptism. =2. (1.) The Word "Baptism=," as is generally admitted by philologists, is derived from the Greek _bapto_, _baptizo_, meaning literally to dip, or to immerse. As is true in the case of every living language, words may undergo great changes of meaning; and some writers declare that the term in question may be as applicable to pouring or sprinkling with water as to actual immersion. It becomes interesting, therefore, to inquire as to the current meaning of the term at or near the time of Christ; for, as the Savior evidently deemed it unnecessary, in the course of His instructions concerning baptism, to modify or in any way to enlarge upon the meaning of the term, the word "baptize" evidently conveyed a very definite meaning to those who received His teachings. From the use made of the original term by the Latin and Greek authors,[406] it is plain that they understood an actual immersion in water as the only true signification. The modern Greeks understand baptism to mean a burial in water, and therefore, as they adopt the profession of Christianity, they practice immersion as the only proper form in baptism.[407] Concerning this kind of argument, it should be remembered that philological evidence is not of the most decisive order. Let us pass then to the consideration of other and stronger reasons. [406] See Note 1. [407] See Note 2. =3. (2.) The Symbolism of the Baptismal Rite= is preserved in no form other than immersion. The Savior compared baptism to a birth, and declared such to be essential to the life that leads to the kingdom of God.[408] Surely none can say that a birth is represented by a simple sprinkling of water on the face or head. Not the least of the distinctions which have contributed to Christ's pre-eminence as a teacher of teachers, consists in His precise and forceful use of language; His comparisons are always strong, His metaphors ever expressive, His parables convincing; and so inappropriate a comparison as is implied in such a false representation of birth, would be entirely foreign to the Great Teacher's methods. [408] John iii, 3, 5. =4.= Baptism has also been very impressively compared to a burial, followed by a resurrection; and in this symbol of the bodily death and resurrection of His Son has God promised to grant remission of sins. In writing to the Romans, Paul says:--"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."[409] And again, the same apostle writes: "Buried with him in baptism, wherein also ye are risen with him through the faith of the operation of God, who hath raised him from the dead."[410] Among all the varied forms of baptism practiced by man, immersion alone typifies a birth, marking the beginning of a new career; or the sleep of the grave, with subsequent victory over death. [409] Rom. vi, 3-5. [410] Col. ii, 12. =5. (3.) Scriptural Authority= warrants none other form than immersion. Christ Himself was baptized by immersion. We read that after the ceremony, He "went up straightway out of the water."[411] That the baptism of the Savior was acceptable before His Father is abundantly proved by the manifestations immediately following the ordinance--in the descent of the Holy Ghost, and the declaration, "This is my beloved Son, in whom I am well pleased." John, surnamed, because of his Divine commission, the Baptist, baptized in the river Jordan;[412] and shortly afterward we hear of him baptizing in �non, near to Salim, "because there was much water there;"[413] yet had he been baptizing by sprinkling, a small quantity of water would have sufficed for a multitude. [411] Matt. iii, 16-17; Mark i, 10-11. [412] Mark i, 4, 5. [413] John iii, 23. =6.= We read of baptism following the somewhat speedy conversion of the Ethiopian eunuch, treasurer to the queen, Candace. To him Philip preached the doctrine of Christ, as they rode together in the Ethiopian's chariot; the eunuch, believing the words of his inspired instructor, desired baptism, and Philip consenting, "he commanded the chariot to stand still, and they both _went down into the water_, both Philip and the eunuch, and he baptized him. And when they were come _up out of the water_, the Spirit of the Lord caught away Philip that the eunuch saw him no more; and he went on his way rejoicing."[414] Surely the record in this case is explicit, that immersion was the mode practiced by Philip. [414] Acts viii, 26-39. =7. History, other than Scriptural=, proves that for more than two centuries after Christ, immersion was the only mode of baptism generally practiced by professed Christians; and not indeed till near the close of the thirteenth century did other forms become general.[415] Distortions of ordinances instituted by authority may be expected, if the outward form of such ordinances be attempted after the authority to minister in them has been taken away; yet such distortions are of gradual growth; deformities resulting from constitutional ailments do not develop in a day; we may with reason, therefore, look for the closest imitation of the true form of baptism, as indeed of any other ordinance instituted by Christ, in the period immediately following His personal ministry, and that of His apostles. Then, as the darkness of unbelief deepened, the authority given of Christ having been taken from the earth with His martyred servants, many innovations appeared, dignitaries of the various churches becoming a law unto themselves and to their adherents. Early in the third century, the Bishop of Carthage decided that persons of weak health might be acceptably baptized by sprinkling; and with the license thus given, the true form of baptism gradually fell into disfavor, and unauthorized practices devised by man took its place. [415] See Note 3. =8. Baptism among the Nephites= was performed by immersion only. The wide extent to which baptism was preached and practiced among the people from Lehi to Moroni has been already shown. When the Savior appeared to His people on this hemisphere, He gave them very explicit instructions as to the method of procedure in administering the ordinance. These are his words:--"Verily I say unto you, that whoso repenteth of his sins through your words, and desireth to be baptized in my name, on this wise shall ye baptize them: behold, ye shall go down and stand in the water, and in my name shall ye baptize them. And now behold, these are the words which ye shall say, calling them by name, saying, _Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost: Amen._ And then shall ye immerse them in the water, and come forth again out of the water."[416] [416] III Nephi xi, 23-27. =9. Modern Baptism=, as prescribed by revelation, is after the same pattern. The first baptisms in the present dispensation were those of Joseph Smith and Oliver Cowdery, who baptized each other according to the directions of the heavenly messenger from whom they had received authority to administer in this holy ordinance, and who was none other than John the Baptist of a former dispensation, the forerunner of the Messiah. Joseph Smith thus describes the event:--"Accordingly we went and were baptized; I baptized him [Oliver Cowdery] first, and afterwards he baptized me.... Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings." =10.= In a revelation concerning Church government, dated April, 1830, the Lord prescribed the exact mode of baptism as He desires the ordinance administered in the present dispensation. He said: "Baptism is to be administered in the following manner unto all those who repent:--The person who is called of God and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name--_Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen._ Then shall he immerse him or her in the water, and come forth again out of the water."[417] [417] Doc. and Cov. xx, 72-74. =11.= The Lord would not have prescribed the words of this ceremony did He not desire them used, and therefore elders and priests of the Church of Jesus Christ of Latter-day Saints have no personal authority to change the form given of God, by additions, omissions, or alterations of any kind. BAPTISM AND "RE-BAPTISM." =12. A Repetition of the Baptismal Ordinance= on the same individual is allowable under certain specific conditions. Thus, if one, having entered the Church by baptism, withdraws from it, or is excommunicated therefrom, and afterwards repents and desires to regain his standing in the Church, he can do so only through baptism. However, such is a repetition of the initiatory ordinance as previously administered. There is no ordinance of "re-baptism" in the Church distinct in nature, form, or purpose, from other baptism; and, therefore, in administering baptism to a subject who has been formerly baptized, the form of the ceremony is exactly the same as in first baptisms. The expression, "I re-baptize you," in place of "I baptize you," and the additions "for the renewal of your covenants," or "for the remission of your sins," though such have been used by officiating elders and priests of the Church, are not authorized. The dictates of reason unite with the voice of the presiding authorities of the Church in discountenancing any erratic departures from the course prescribed by the Lord; changes in ceremonies given by authority can be effected only by authority, and we must look for direction in these matters to those who hold the keys of power in the Church. =13.= A "re-baptism," that is, a repetition of the simple ordinance as at first performed, may be allowed under particular circumstances, which seemingly warrant this extraordinary step. Thus, in the early days of the Church in Utah, its members having come hither through much tribulation, long and toilsome journeyings, accompanied in many instances by prolonged suspension of Church gatherings and other formal religious observances, it was wisely suggested by President Young that the members of the Church renew the witness of their allegiance to the cause of God, by each one seeking baptism. Then, as other companies of immigrants continued to arrive, the same conditions of long travel and rough experience applying in their cases, and further, as many of them hailed from foreign branches of the Church, still incompletely organized, through which circumstances the actual standing of the members could not be readily proved, the same rite of a second baptism was allowed to them. However, it was never intended that such a practice should become general; far less that it should be established as a permanent rule of action in the Church. The Latter-day Saints do not profess to be Anabaptists. =14. "Re-baptisms" Recorded in Scripture= are very few; and in every instance, the existence of special circumstances justifying the action are readily seen. Thus, we read of Paul baptizing certain professed disciples at Ephesus though they had already been baptized after the manner of John's baptism.[418] But in this case, the apostle was evidently, and with good reason, suspicious that the baptism of which these spoke had been performed by unauthorized hands, or at least without the proper preliminary education of the candidates; for when he tested the efficacy of their baptism by asking "Have ye received the Holy Ghost since ye believed?" they answered him, "We have not so much as heard whether there be any Holy Ghost." Then asked he in surprise, "Unto what then were ye baptized?" and they replied, "Unto John's baptism." But Paul knew, as we know, that John preached the baptism of repentance by water, but always declared that such was but a preliminary to the greater baptism by fire, which Christ should bring. Therefore, in view of such unsatisfactory evidence concerning the validity of their baptism, Paul had baptism in the name of the Lord Jesus administered unto these twelve devout Ephesians, after which he laid his hands upon them, and they received the Holy Ghost. [418] Acts xix, 1-6. =15.= The baptism instituted by Christ among the Nephites,[419] was very largely a "re-baptism;" for as we have already seen, the doctrine of baptism had been taught and practiced among the people from the time of Lehi; and surely, Nephi, the first to whom the Savior gave authority to baptize after His departure, had been previously baptized, for he and his co-laborers in the ministry had been most zealous in declaring the necessity of baptism.[420] Yet in this case also, there had probably arisen much impropriety in the manner, and perhaps in the spirit, of administering the ordinance; for the Savior in giving minute directions concerning the form of baptism, reproved them for the spirit of contention and disputation that had previously existed among them regarding the ordinance.[421] Therefore, the baptism of these people was made valid by an authoritative administration after the manner prescribed of God. [419] III Nephi xi, 21-28. [420] III Nephi vii, 23-26, etc. [421] III Nephi xi, 27-30. =16.= Incidentally, our attention is arrested by the fact that in these cases of re-baptism among the Nephites, the same ritual was used as in first baptism, and this by explicit instructions of the Lord, coupled with an impressive warning against disputation. Why should the priests in this day seek to alter the form to suit the case of a candidate who has formerly been baptized? =17. Repeated Baptisms of the Same Person= are not sanctioned in the Church. It is easy to fall into the error of believing that baptism offers a ready means of gaining forgiveness of sins however oft repeated. Such a belief tends rather to excuse than to prevent sin, inasmuch as the hurtful effects seem to be so easily averted. Neither the written law of God, nor the instructions of His living Priesthood, designate baptism as a means of securing forgiveness by those who are already within the fold of Christ. Unto such, forgiveness of all sin, if not unto death, has been promised on confession, and repentance with full purpose of heart; of them a repetition of the baptismal rite has not been required and, were subjects of this class repeatedly baptized, unto them remission of sins would in no wise come, except they repent most sincerely. The frailties of mortality and our proneness to sin lead us continually into error; but if we covenant with the Lord at the waters of baptism, and thereafter seek to observe His law, He is merciful to pardon our little transgressions, through repentance sincere and true; and without such repentance, baptism, however oft repeated, would avail us nothing. BAPTISM FOR THE DEAD. =18. Baptism Required of All.=--The universal applicability of the law of baptism has been already dwelt upon. Compliance with the ordinance has been shown to be essential to salvation, and this condition applies to all mankind. Nowhere in scripture is a distinction made in this regard between the living and the dead. The dead are those who have lived in mortality upon earth; the living are mortals who yet shall pass through the ordained change which we call death. All are children of the same Father, all to be judged and rewarded or punished by the same unerring justice, with the same interpositions of benignant mercy. Christ's atoning sacrifice was offered, not alone for the few who lived upon the earth while He was in the flesh, nor for those who were to be born in mortality after His death, but for all inhabitants of earth then past, present, and future. He was ordained of the Father to be a judge of both quick and dead;[422] He is Lord alike of living and dead,[423] as men speak of dead and living, though all are to be placed in the same position before Him; there will be but a single class, for all live unto Him.[424] [422] Acts x, 42; II Tim. iv, 1; I Peter iv, 5. [423] Rom. xiv, 9. [424] Luke xx, 36, 38. =19. The Gospel yet Unknown to Many.=--Of the multitudes of human beings who have existed on the earth, but few have heard and fewer have obeyed, the law of the gospel. In the course of the world's history there have been long periods of spiritual darkness, when the gospel was not preached upon the earth; when there was no authorized representative of the Lord officiating in the saving ordinances of the kingdom. Such a condition has never existed except as the result of the unbelief and waywardness of the people. When mankind have persistently trodden the pearls of truth into the mire, and have sought to slay and rend the bearers of the jewels, in justice not more than in mercy these treasures of heaven have been taken and withheld until a more appreciative posterity could be raised up. It may very properly be asked, What provisions are made in the economy of God for the eventual salvation of those who have thus neglected the requirements of the Word, and for those who have never heard the gospel tidings? =20.= According to certain dogmas that have prevailed among many so-called Christian sects during the obscurity of the spiritual night, and which are yet zealously promulgated, never-ending punishment or interminable bliss, unchanging in kind or degree, shall be the lot of every soul; the award being made according to the condition of the spirit at the time of bodily death; a life of sin being thus entirely nullified by a death-bed repentance; and an honorable career, if unmarked by ceremonies of the established sects, being followed by the tortures of hell without the hope of relief. Such a belief must rank with the dread heresy which proclaims the condemnation of innocent babes who have not been sprinkled by man's assumed authority. =21.= It is blasphemous to thus attribute caprice and vindictiveness to the Divine nature. In the justice of God, no soul shall be condemned under any law which has not been made known unto him. It is true, eternal punishment has been decreed as the lot of the wicked; but the true meaning of this terrible expression has been given by the Lord Himself:[425] eternal punishment is God's punishment; endless punishment is God's punishment, for "Endless" and "Eternal" are among His names, and the words are descriptive of His attributes. No soul will be kept in prison or continued in torment beyond the time requisite to work the needed reformation and to vindicate justice, for which ends alone punishment is imposed. And no one will be permitted to enter any kingdom of glory to which he is not entitled through obedience to law. [425] See page 63; Doc. and Cov. xix, 10-12. =22. The Gospel to be Preached to the Dead.=--It is plain, then, that the gospel must be proclaimed in the spirit world; and that such work is provided for, the scriptures abundantly prove. Peter, describing the mission of his Redeemer, thus declares this truth:--"For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."[426] The inauguration of this work among the dead was effected by Christ in the interval between His death and resurrection. While His body lay in the tomb, His spirit ministered to the spirits of the departed:--"By which also he went and preached unto the spirits in prison; which sometime were disobedient when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved by water."[427] [426] I Peter iv, 6. [427] I Peter iii, 18-20. =23.= Other scriptures sustain the position, that while in a disembodied state, Christ went elsewhere than to the place usually termed heaven,--the abode of His Father; and that He labored among the dead, who greatly needed His ministry. One of the malefactors who suffered crucifixion by His side, through humility won from the dying Savior the promise, "To-day shalt thou be with me in Paradise."[428] And three days afterward, the Lord, then a resurrected Being, declared to the sorrowing Magdalene, "I have not yet ascended to my Father."[429] [428] Luke xxiii, 39-43. [429] John xx, 17. =24.= If it was deemed proper and just that the gospel be carried to the spirits who were disobedient in the days of Noah, is it not reasonable to conclude that like opportunities shall be placed within the reach of others who have rejected the word at different times? For the same spirit of neglect and disobedience that characterized the time of Noah has ever existed.[430] And further, if, in the plan of God, provisions be made for the redemption of the wilfully disobedient, of those who actually spurn the truth, can we believe that the still greater multitudes of spirits who have never heard the Gospel are to be left in punishment eternally? No; God has decreed that even the heathen nations, and those that knew no law, shall be redeemed.[431] The good gifts of the Father are not confined to this sphere of action, but will be distributed in justice throughout eternity. Upon all who reject the word of God in this life shall fall the penalties provided for such act; but after the debt has been paid, the prison doors shall be opened, and the spirits once confined in suffering, now chastened and clean, shall come forth to partake of the glory provided for their class. [430] Luke xvii, 26. [431] Doc. and Cov. xlv, 54. =25. Christ's Work among the Dead was Foretold.=--Centuries before Christ came in the flesh, the prophets rejoiced in the knowledge that through Him would salvation be carried to the dead as well as to the living. Speaking of the punishment to be brought upon the proud and haughty of the earth, Isaiah declares: "And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited."[432] The same great prophet thus testifies concerning the work of the coming Redeemer; He is "to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house."[433] And David, singing to the music of inspiration concerning the redemption from the grave, exclaims: "Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt shew me the path of life; in thy presence is fulness of joy; at thy right hand there are pleasures for evermore."[434] [432] Isa. xxiv, 22. [433] Isa. xlii, 6-7. [434] Psa. xvi, 9-11. =26. Work of the Living for the Dead.=--The redemption of the dead will be effected in strict accordance with the law of God, which is written in justice and framed in mercy. It is alike impossible for any spirit, in the flesh or disembodied, to obtain even the promise of eternal glory, except on condition of obedience to the laws and ordinances of the gospel. And, as baptism is essential to the salvation of the living, it is likewise indispensable to the salvation of the dead. This was known by the Saints of old, and hence the doctrine of baptism for the dead was taught among them. In an epistle addressed to the Saints at Corinth, Paul expounded the principles of the resurrection, whereby the bodies of the dead are to be brought forth from the graves. "Christ the first fruits, and afterward they that are Christ's," and as proof that this doctrine of the resurrection was included in the gospel as they had received and professed it, the apostle asks: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?"[435] These words are unambiguous, and the fact that they are presented without explanation or comment argues that the principle of baptism for the dead was understood among the people to whom the letter was addressed. [435] I Cor. xv, 29. See "The House of the Lord," p. 92. =27.= The necessity of vicarious work is here shown,--the living laboring in behalf of the dead; the children doing for their progenitors what is beyond the power of the latter to do for themselves. Many and various are the interpretations rendered by erring human wisdom on this plain statement of Paul's; yet the simple and earnest seeker after truth finds little difficulty in comprehending the meaning. In words which form the closing sentences of the Old Testament, the prophet Malachi predicted the great work to be carried on in behalf of the dead during the latter days: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."[436] It is a current belief among many Bible students, that this prophecy had reference to the birth and ministry of John the Baptist,[437] upon whom indeed rested and remained the spirit and power of Elias, as the angel had foretold;[438] but we have no record of Elijah ministering unto John; and moreover the results of the latter's ministry warrant no conclusion that in him did the prophecy find its full realization. [436] Mal. iv, 5-6. [437] Matt. xi, 14; xvii, 11; Mark ix, 11; Luke i, 17. [438] Luke i, 17; Doc. and Cov. xxvii, 7. =28.= We must therefore look to a later date in the world's history for a fulfillment of Malachi's prediction. On the 21st of September, 1823, Joseph Smith[439] received a visitation of a heavenly being who announced himself as Moroni, sent from the presence of God. In the course of his instructions to the chosen youth, this heavenly personage quoted the prophecy of Malachi, already referred to, but in language slightly different from, and certainly more expressive than, that appearing in the ordinary translation of the scriptures; the angel's version is as follows: "For behold the day cometh that shall burn as an oven, and all the proud, yea and all that do wickedly, shall burn as stubble, for they that come shall burn them, saith the Lord of Hosts, that it shall leave them neither root nor branch. Behold I will reveal unto you the Priesthood by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord. And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so the whole earth would be utterly wasted at His coming."[440] [439] See page 10. [440] Compare verses 1, 5, and 6, Mal. iv. =29.= In a glorious manifestation to Joseph Smith and Oliver Cowdery, given in the Kirtland Temple, April 3, 1836, there appeared unto them Elijah the prophet, who was taken to heaven without tasting death; he declared unto them: "Behold, the time has fully come which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors."[441] [441] Doc. and Cov. cx, 13-16. =30. The Fathers and the Children Mutually Dependent.=--One of the great principles underlying the doctrine of salvation for the dead is that of the mutual dependence of the fathers and the children. As the Prophet Joseph taught the Saints,[442] but for the establishment of a connecting link between the departed fathers and the living children, the earth would be smitten with a curse. The plan of God provides that neither the children nor the fathers can alone be made perfect; and the necessary union is effected through baptism and associated ordinances for the dead. The manner in which the hearts of the children and those of the fathers are turned toward one another is made plain through these scriptures. As the children learn that without the aid of their progenitors they cannot attain perfection, assuredly will their hearts be opened, their faith will be kindled, and good works will be attempted, for the redemption of their dead; and the departed, learning from the ministers of the gospel laboring among them, that they must depend upon their children as vicarious saviors, will seek to sustain their still mortal representatives with faith and prayer for the perfecting of those labors of love. [442] Doc. and Cov. cxxviii, 18; see also this entire section and sec. cxxvii. =31.= And love, which is a power in itself, is thus intensified. Aside from the emotions which are stirred within the soul by the presence of the Divine, there are few feelings stronger and purer than the love for kindred. Heaven would not be all we wish were family love unknown there.[443] Affection there will differ from its earthly type, in being deeper, stronger, purer. And thus in the mercy of God, His erring, mortal children, who have taken upon themselves the name of Christ on earth, may become, in a limited sphere, each a savior in the house of his fathers, and that too by vicarious labor and sacrifice, rendered in humility, and, as represented in the baptismal ordinance, typical of the death, burial, and resurrection of the Redeemer. [443] See Note 4. =32. The Labor for the Dead is Two-fold.=--That performed on earth would be incomplete but for its supplement and counterpart beyond the vail. Missionary labor is in progress there, whereby the tidings of the gospel are carried to the departed spirits, who thus learn of the work done in their behalf on earth. What glorious possibilities concerning the purposes of God are thus presented to our view! How the mercy of God is magnified by these evidences of His love! How often do we behold friends and loved ones, whom we count among earth's fairest and best, stricken down by the shafts of death, seemingly in spite of the power of faith and the ministrations of the Priesthood of God! Yet who of us can tell but that these may be permitted to minister in the labor of redemption beyond, preaching perhaps the gospel to the spirits of their forefathers, while others of the same family are officiating in a similar behalf on earth? =33.= As far as the Divine will has been revealed, it requires that the outward ordinances, such as baptism in water, the laying on of hands for the bestowal of the Holy Ghost, and the higher endowments that follow, be attended to on earth, a proper representative in the flesh acting as proxy for the dead. The results of such labors are to be left with God. It is not to be supposed that by these ordinances the departed are in any way compelled to accept the obligation, nor that they are in the least hindered in the exercise of their free agency. They will accept or reject, according to their condition of humility or hostility in respect to things divine; but the work so done for them on earth will be of avail when wholesome argument and reason have shown them their true position. TEMPLES. =34. Temples or Other Sacred Places= are required for the performance of these holy ordinances. Whenever an organization of the priesthood has existed on earth, the Lord has required the preparation of places suited to His use, where the rites of His Church could be performed. It is but proper that such a structure should be the result of the people's best efforts, inasmuch as it is made by them an offering unto the Lord. In every age of the world, the chosen people have been a temple-building people. Shortly after Israel's deliverance from the bondage of Egypt, the Lord called upon the people to construct a sanctuary to His name, the plan of which He minutely specified. Though this was but a tent, it was elaborately furnished and appointed, the choicest possessions of the people being used in its construction.[444] And the Lord accepted this offering of His wandering people, by manifesting His glory therein, and there revealing Himself.[445] When the people had settled in the promised land, the Tabernacle of the congregation was given a more permanent resting place;[446] yet it still was honored for its sacred purpose, until superseded by the Temple of Solomon as the sanctuary of the Lord. [444] Exo. xxv; xxxv, 22. See "The House of the Lord," ch. ii. [445] Exo. xl, 34-38. [446] Josh. xviii, 1. =35.= This temple, one of the most gorgeous structures ever erected by man for sacred service, was dedicated with imposing ceremonies; but its splendor was of short duration; for, within less than forty years from the time of its completion, its glory declined, and finally it fell a prey to the flames. A partial restoration of the temple was made after the Jews returned from their captivity; and through the friendly influence of Cyrus and Darius, the temple of Zerubbabel was dedicated.[447] That the Lord accepted this effort of His people to maintain a sanctuary to His name, is fully shown by the spirit that actuated its officers, among whom were Zechariah, Haggai, and Malachi. This temple remained standing for nearly five centuries; and, but a few years before the birth of the Savior, the reconstruction of the edifice was begun by wicked Herod the Great, and the term "Temple of Herod" passed into history.[448] The veil of this temple was rent at the time of the crucifixion,[449] and in the year 70 A. D. the destruction of the building was accomplished by Titus. [447] I Kings vi, viii. [448] Ezra i, iii, vi. [449] Matt. xxvii, 50. =36. Modern Temples.=--From that time until the present dispensation, no other temples have been reared on the eastern continent. It is true, imposing edifices have been erected for the purposes of worship; but a colossal structure does not necessarily constitute a temple. A temple is more than a church-building, a meeting-house, a tabernacle, or a synagogue; it is a place specially prepared by dedication unto the Lord, and marked by His acceptance, for the performing of the ordinances pertaining to the Holy Priesthood. The Latter-day Saints, true to the characteristics of the chosen of God,[450] have been from the first a temple-building people. Only a few months after the organization of the Church in the present dispensation, the Lord made reference to a temple which was to be built.[451] In July, 1831, the Lord designated a spot in Independence, Mo., as the site of a future temple;[452] but the work of construction thereon has not yet been consummated, as is likewise the case with the temple site at Far West, on which the corner-stones were laid July 4, 1838, and relaid April 26, 1839. [450] Doc. and Cov. cxxiv, 39. See "The House of the Lord." [451] Doc. and Cov. xxxvi, 8. [452] Doc. and Cov. lvii, 3. =37.= The Church of Jesus Christ of Latter-day Saints has constructed temples, each an imposing and costly structure, at Kirtland, Ohio; Nauvoo, Illinois; St. George, Logan, Manti, and Salt Lake City, Utah; Cardston, Canada; and Laie, Hawaiian Islands. The temples at Kirtland and Nauvoo were abandoned as the members of the Church who had built them through sacrifice yet untold were driven westward by the force of persecution. The building at Kirtland is now used as an ordinary meeting-house by a small sect that is but little known and that evinces no activity in the sacred labors for which temples are built. The temple at Nauvoo was destroyed through malicious incendiarism. The magnitude and grandeur of the sacred labors accomplished in the temples of the present dispensation, for the salvation of both the living and the dead, give assurance of the Lord's gracious acceptance.[453] [453] For a comprehensive treatment see the author's work. "The House of the Lord"--a study of holy sanctuaries, ancient and modern: 336 pp. with illustrations. NOTES. =1. Usage of the Term "Baptize" in Ancient Times.=--The following instances show the ordinary meaning attached to the Greek term from which our word "baptize" is derived. In all, the idea of immersion is plainly intended.--(For these and other examples, see Millennial Star, Vol. XXI, pp. 687-688.) Polybius, a writer of history, who flourished during the second century before Christ, uses the following expressions: In describing a naval conflict between the Carthaginian and Roman fleets off the shores of Sicily he says, "If any were hard pressed by the enemy they withdrew safely back, on account of their fast sailing into the open sea: and then turning round and falling on those of their pursuers who were in advance, they gave them frequent blows and 'baptized' many of their vessels."--Book I, ch. 51. The same writer thus refers to the passage of the Roman soldiers through the river Trebia: "When the passage of the river Trebia came on, which had risen above its usual current, on account of the rain which had fallen, the infantry with difficulty crossed over, being 'baptized' up to the chest."--Book III, ch. 72. Describing a catastrophe which befell the Roman ships at Syracuse, Polybius states: "Some were upset, but the greater number, their prow being thrown down from a height, were 'baptized' and became full of sea." Strabo, who lived during the time of Christ, used the term "baptized" in the same sense. He thus describes an instrument used in fishing: "And if it fall into the sea it is not lost: for it is compacted of oak and pine wood: so that even if the oak is 'baptized' by its weight, the remaining part floats and is easily recovered." Strabo refers to the buoyancy of certain saline waters thus: "These have the taste of salt water, but a different nature, for even persons who cannot swim are not liable to be 'baptized' in them, but float like logs on the surface." Referring to a salt spring in Tatta, the same writer says: "So easily does the water form a crust round everything 'baptized' into it that if persons let down a circlet of rushes they will draw up wreaths of salt." Speaking of a species of pitch from the lake Sirbonis, Strabo says: "It will float on the surface owing to the nature of the water, which, as we said, is such as to render swimming unnecessary, and such that one who walks upon it is not 'baptized.'" Dio Cassius, speaking of the effects of a severe storm near Rome says: "The vessels which were in the Tiber, which were lying at anchor near the city, and to the river's mouth, were 'baptized.'" The same author thus alludes to the fate of some of Curio's soldiers while fleeing before the forces of Juba: "Not a few of these fugitives perished, some being knocked down in their attempts to get on board the vessels, and others, even when in the boats, being 'baptized' through their weight." Alluding to the fate of the Byzantians who endeavored to escape the siege by taking to the sea, he says: "Some of those, from the extreme violence of the wind, were 'baptized.'" =2. Baptism among the Greeks.=--"The native Greeks must understand their own language better than foreigners, and they have always understood the word baptism to signify dipping; and therefore from their first embracing of Christianity to this day they have always baptized, and do yet baptize, by immersion."--_Robinson._ =3. Early Form of Christian Baptism.=--History furnishes ample proof that in the first century after the death of Christ, baptism was administered solely by immersion. Tertullian thus refers to the immersion ceremony common in his day: "There is no difference whether one is washed in a sea or in a pool, in a river or in a fountain, in a lake or in a channel: nor is there any difference between those whom John dipped in Jordan, and those whom Peter dipped in the Tiber.... We are immersed in the water." The following are but a few of the instances on record (see Millennial Star, Vol. XXI, pp. 769-770): Justin Martyr describes the ceremony as practiced by himself. First describing the preparatory examination of the candidate, he proceeds: "After that they are led by us to where there is water, and are born again in that kind of new birth by which we ourselves were born again. For upon the name God, the Father and Lord of all, and of Jesus Christ, our Savior, and of the Holy Spirit, the immersion in water is performed, because the Christ hath also said, 'Except a man be born again, he cannot enter into the kingdom of heaven.'" Bishop Bennet says concerning the practices of the early Christians: "They led them into the water and laid them down in the water as a man is laid in a grave; and then they said those words, 'I baptize (or wash) thee in the name of the Father, Son, and Holy Ghost'; then they raised them up again, and clean garments were put on them; from whence came the phrases of being baptized into Christ's death, of being buried with Him by baptism into death, of our being risen with Christ, and of our putting on the Lord Jesus Christ, of putting off the old man, and putting on the new." "That the apostles immersed whom they baptized there is no doubt.... And that the ancient church followed their example is very clearly evinced by innumerable testimonies of the fathers."--_Vossius._ "Burying as it were the person baptized in the water, and raising him out again, without question was anciently the more usual method."--_Archbishop Secker._ "'Immersion' was the usual method in which baptism was administered in the early Church.... Immersion was undoubtedly a common mode of administering baptism, and was not discontinued when infant baptism prevailed.... Sprinkling gradually took the place of immersion without any formal renunciation of the latter."--_Canon Farrar._ =4. The Fathers and the Children.=--"The revelation in our day of the doctrine of baptism for the dead may be said to have constituted a new epoch in the history of our race. At the time the Prophet Joseph received that revelation, the belief was general in Christendom that at death the destiny of the soul was fixed irrevocably and for all eternity. If not rewarded with endless happiness, then endless torment was its doom, beyond all possibility of redemption or change. The horrible and monstrous doctrine, so much at variance with every element of Divine justice, was generally believed, that the heathen nations who had died without a knowledge of the true God, and the redemption wrought out by His Son Jesus Christ, would all be eternally consigned to hell. The belief upon this point is illustrated by the reply of a certain Bishop to the inquiry of the king of the Franks, when the king was about to submit to baptism at the hands of the bishop. The king was a heathen, but had concluded to accept the form of religion then called Christianity. The thought occurred to him that if baptism were necessary for his salvation, what had become of his dear ancestors who had died heathens? This thought framed itself into an inquiry which he addressed to the bishop. The prelate, less politic than many of his sect, bluntly told him they had gone to hell. 'Then, by Thor, I will go there with them,' said the king, and thereupon refused to accept baptism or become a Christian."--Geo. Q. Cannon's _Life of Joseph Smith_, p. 510. =5. Temples and Sacred Places.=--"When the Lord brought Israel out of Egypt, determined to make that people a nation to Himself, as soon as they had arrived at a safe distance from surrounding peoples, He required them to build a Tabernacle, which is sometimes called the Temple, wherein He could institute certain ordinances and regulations for their guidance and worship. This, at the commencement of their pilgrimage in the wilderness, was made portable, and of the costliest and best material within their reach; and one of the tribes was set apart to have charge of it and its appurtenances. Such has ever been the purpose of the Lord. This served them through their journey and in the promised Canaan, until suitable wealth enabled Solomon to erect a magnificent Temple on Mount Moriah, since called 'The Hill of Zion,' to which all Israel came annually to worship or attend conference. The Lord has informed us (Doc. and Cov. cxxiv, 39) that His people are always commanded to build Temples, or holy houses, unto His holy name. This accounts for our reading in the Book of Mormon of so many Temples having been erected on this continent. It also explains why the Prophet Joseph so early taught the commencement of a Temple in every important location of the Saints."--_Compendium_, F. D. Richards and J. A. Little, pp. 301-302. Consult: Exo. xxv-xxviii; I Kings vi-viii; Ezra vi; II Nephi v, 16; and compare Jacob i, 17; ii, 2-11; Mosiah i, 18; ii, 6-7; Alma xvi, 13; xxiii, 2; xxvi, 29; Helaman iii, 9; x, 8; Doc. and Cov. i, 7-9; lxxxiv, 3-5, 31; xcvii, 10; cxxiv, 29-51, 55. See also _Temples_, J. M. Sjodahl, Salt Lake City, 1892. See "The House of the Lord, a Study of Holy Sanctuaries, Ancient and Modern," by James E. Talmage, Salt Lake City, 1912. LECTURE VIII. THE HOLY GHOST. =Article 4.=--We believe that the first principles and ordinances of the Gospel are:--... (4) Laying on of hands for the gift of the Holy Ghost. =1. The Holy Ghost Promised.=--John the Baptist, proclaiming in the wilderness repentance and baptism by water, foretold a second higher baptism, which he characterized as being of fire and the Holy Ghost; this was to follow his administration,[454] and was to be given by that Mightier One whose shoes the Baptist considered himself unworthy to bear. That the holder of this superior authority was none other than the Christ is proved by John's solemn record:--"Behold the Lamb of God.... This is he of whom I said, After me cometh a man which is preferred before me.... And I knew him not, but he that sent me to baptize with water, the same said unto me: Upon whom thou shalt see the Spirit descending and remaining on him, the same is he which baptizeth with the Holy Ghost."[455] [454] Matt. iii, 2-3, 11; Mark i, 8; Luke iii, 16. [455] John i, 29-33. =2.= In declaring to Nicodemus[456] the necessity of baptism, the Savior did not stop with a reference to the watery birth alone, that being incomplete without the quickening influence of the Spirit; born of water and of the Spirit is the necessary condition of him who is to gain admittance to the kingdom. Many of the scriptural passages quoted in proof of the purpose and necessity of baptism, show baptism by fire and the Holy Ghost to be closely associated with the prescribed ordinance of immersion in water. [456] John iii, 3-5. =3.= Christ's instructions to His apostles comprise repeated promises concerning the coming of the "Comforter," and the "Spirit of Truth,"[457] by which expressive terms the Holy Ghost is designated. In His last interview with the apostles, at the termination of which He ascended into heaven, the Lord repeated these assurances of a spiritual baptism, which was then soon to take place.[458] The fulfillment of this great prediction was realized at the succeeding Pentecost, when the apostles, having assembled together, were endowed with mighty power from heaven,[459] being filled with the Holy Ghost so that they spake in tongues other than their own as the Spirit gave them utterance. Among other manifestations of this heavenly gift, may be mentioned the appearance of flames of fire like unto tongues, which rested upon each of them. The promise so miraculously fulfilled upon themselves was repeated by the apostles to those who sought their instruction. Peter, addressing the Jews on that same day, declared, on the condition of their acceptable repentance and baptism, "Ye shall receive the gift of the Holy Ghost."[460] [457] John xiv, 16-17, 26; xv, 26; xvi, 7, 13. [458] Acts i, 5. [459] Acts ii, 1-4. [460] Acts ii, 38. =4.= Book of Mormon evidence is not less conclusive regarding the Holy Spirit's visitation unto those who obey the requirements of water baptism. Nephi, Lehi's son, bore solemn record of this truth,[461] as made known to him by the voice of God. And the words of the resurrected Savior to the Nephites come in plainness indisputable, and with authority not to be questioned, proclaiming the baptism of fire and the Holy Ghost unto all those who obey the preliminary requirements.[462] [461] II Nephi xxxi, 8, 12-14, 17. [462] III Nephi xi, 36; xii, 2. =5.= Unto the Saints in the dispensation of the fulness of times, the same great promise has been made. "I say unto you again," spake the Lord in addressing certain elders of the Church, "that every soul that believeth on your words, and is baptized by water for the remission of sins shall receive the Holy Ghost."[463] [463] Doc. and Cov. lxxxiv, 64. =6. Personality and Powers of the Holy Ghost.=--The Holy Ghost is associated with the Father and the Son in the Godhead. In the light of revelation, we are instructed as to the distinct personality of the Holy Ghost. He is a Being endowed with the attributes and powers of Deity, and not a mere thing, force, or essence. The term Holy Ghost and its common synonyms, Spirit of God,[464] Spirit of the Lord, or simply, Spirit,[465] Comforter,[466] and Spirit of Truth,[467] occur in the scriptures with plainly different meanings, referring in some cases to the person of God, the Holy Ghost, and in other instances to the power or authority of this great Being. The context of such passages will show which of these significations applies. [464] Matt. iii, 16; xii, 28; I Nephi xiii, 12. [465] I Nephi iv, 6; xi, 8; Mos. xiii, 5; Acts ii, 4; viii, 29; x, 19: Rom. viii, 10, 26; I Thess. v, 19. [466] John xiv, 16-26; xv, 26. [467] John xv, 26; xvi, 13. =7.= The Holy Ghost undoubtedly possesses personal powers and affections; these attributes exist in Him in perfection. Thus, He teaches and guides,[468] testifies of the Father and the Son,[469] reproves for sin,[470] speaks, commands, and commissions,[471] makes intercession for sinners,[472] is grieved,[473] searches and investigates,[474] entices,[475] and knows all things.[476] These are not mere figurative expressions, but plain statements of the attributes and characteristics of this great Personage. That the Holy Spirit is capable of manifesting Himself in the true form and figure of God, after which image man is shaped, is indicated by the wonderful interview between the Spirit and Nephi, in which He revealed Himself to the prophet, questioned him concerning his desires and belief, instructed him in the things of God, speaking face to face with the man. "I spake unto him," says Nephi, "as a man speaketh; for I beheld that he was in the form of a man, yet nevertheless I knew that it was the Spirit of the Lord; and he spake unto me as a man speaketh to another."[477] However, the Holy Ghost does not possess a tangible body of flesh and bones, as do both the Father and the Son, but is a personage of spirit.[478] [468] John xiv, 26; xvi, 13. [469] John xv, 26. [470] John xvi, 8. [471] Acts x, 19; xiii, 2; Rev. ii, 7; I Nephi iv, 6; xi, 2-8. [472] Rom. viii, 26. [473] Eph. iv, 30. [474] I Cor. ii, 4-10. [475] Mos. iii, 19. [476] Alma vii, 13. [477] I Nephi xi, 11. [478] Doc. and Cov. cxxx, 22. =8.= Much of the confusion existing in our human conceptions concerning the nature of the Holy Ghost arises from the common failure to segregate our ideas of His person and powers. Plainly, such expressions as being filled with the Holy Ghost,[479] and the Spirit falling upon men, have reference to the powers and influences which emanate from God, and which are characteristic of Him; for the Holy Ghost may in this way operate simultaneously upon many persons, even though they be widely separated; whereas the actual person of the Holy Ghost cannot be in more than one place at a time. Yet we read that through the power of the Spirit, the Father and the Son operate in their creative acts and in their general dealings with the human family.[480] The Holy Ghost may be regarded as the minister of the Godhead, carrying into effect the decisions of the Supreme Council. [479] Luke i, 15, 67; iv, 1; Acts vi, 3; xiii, 9; Alma xxxvi, 24; Doc. and Cov. cvii, 56. [480] Gen. i, 2; Neh. ix, 30; Job xxvi, 13; Psalms civ, 30; Isa. xlii, 1; Acts x, 19; I Nephi x, 19; Alma xii, 3; Doc. and Cov. cv, 36; xcvii, 1. =9.= In the execution of these great purposes, the Holy Ghost directs and controls the numerous forces of Nature, of which indeed a few, and these perhaps of the minor order, wonderful as even the least of them seems to man, have thus far been made known to the human mind. Gravitation, sound, heat, light, and the still more mysterious, seemingly supernatural power of electricity, are but the common servants of the Holy Spirit in His operations. No earnest thinker, no sincere investigator supposes that he has yet learned of all the forces existing in and operating upon matter; indeed, the observed phenomena of nature, yet wholly inexplicable to him, far outnumber those for which he has devised even a partial explanation. There are powers and forces at the command of God, compared with which, electricity, the most occult of all the physical agencies controlled in any degree by man, is as the pack-horse to the locomotive, the foot messenger to the telegraph, the raft of logs to the ocean steamer. Man has scarcely glanced at the enginery of creation; and yet the few forces known to him have brought about miracles and wonders, which but for their actual realization would be beyond belief. These mighty agencies, and the mightier ones still to man unknown, and many, perhaps, to the present condition of the human mind unknowable, do not constitute the Holy Ghost, but the mere means ordained to serve Divine purposes. =10.= Subtler, mightier, and more mysterious still than any or all of the physical forces of nature, are the powers that operate upon conscious organisms, the means by which the mind, the heart, the soul of man may be affected. In our ignorance of the true nature of electric energy, we speak of it as a fluid; and so by analogy the forces through which the mind is governed have been called spiritual fluids. The true nature of these higher powers is unknown to us, for the conditions of comparison and analogy, so necessary to our frail human reasoning, are wanting; still the effects are experienced by all. As the conducting medium in an electric current is capable of conveying but a limited current, the maximum strength depending upon the resistance offered by the conductor, and, as separate circuits of different degrees of conductivity may carry currents of widely varying intensity, so human souls are of varied capacity with respect to the diviner powers. But as the medium is purified, as the obstructions are removed, so the resistance to the energy decreases, and the forces manifest themselves with greater perfection. By analogous processes of purification, may our spirits be made more susceptible to the power of life, which is an emanation from the Spirit of God. Therefore are we taught to pray by word and action for a constantly increasing portion of the Spirit, that is, the power of the Spirit, which is a measure of the favor of God unto us. =11. The Office of the Holy Ghost= in His ministrations among men is very fully described in scripture. He is a Teacher sent from the Father;[481] and unto those who are entitled to His tuition He will reveal all things necessary for the soul's advancement. Through the influences of the Holy Spirit, the powers of the human mind may be quickened and increased, so that things past may be brought to remembrance. He will serve as a guide in things divine unto all who will obey Him,[482] enlightening every man,[483] in proportion to his humility and obedience;[484] unfolding the mysteries of God,[485] as the knowledge thus revealed may tend to spiritual growth; conveying knowledge from God to man;[486] sanctifying those who have been cleansed through obedience to the requirements of the gospel;[487] manifesting all things;[488] and bearing witness unto men concerning the existence and infallibility of the Father and the Son.[489] [481] John xiv, 26. [482] Doc. and Cov. xlv, 57. [483] Doc. and Cov. lxxxiv, 45-47. [484] Doc. and Cov. cxxxvi, 33. [485] I Nephi x, 19. [486] Doc. and Cov. cxxi, 43. [487] Alma xiii, 12. [488] Doc. and Cov. xviii, 18. [489] John xv, 26; Acts v, 32; xx, 23; I Cor. ii, 11; xii, 3; III Nephi xi, 32. =12.= And not alone does the Holy Ghost bring to mind the past, and explain the things of the present, but His power is manifested likewise in prophecy concerning the future;--"He shall show you things to come," declared the Savior to the Apostles in promising the advent of the Comforter. Adam, the first prophet of earth, under the influence of the Holy Ghost "predicted whatsoever should befall his posterity unto the latest generation."[490] [490] Doc. and Cov. cvii, 56. =13.= The power of the Holy Ghost then is the spirit of prophecy and revelation; His office is that of enlightenment of the mind, quickening of the intellect, and sanctification of the soul. =14. To Whom is the Holy Ghost given?= Not to all indiscriminately. The Redeemer declared to the apostles of old, "I will pray to the Father and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him."[491] Clearly, then, a certain condition of the candidate is requisite before the Holy Ghost can be bestowed, that is to say, before the person can receive a right to the company and ministrations of the Spirit. God grants the Holy Ghost unto the obedient; and the bestowal of this gift follows faith, repentance, and baptism by water. [491] John xiv, 16, 17. =15.= The apostles of old promised the ministration of the Holy Ghost unto those only who had received baptism by water for the remission of sins;[492] John the Baptist gave assurances of the visitation of the Holy Ghost to those only who were baptized unto repentance.[493] The instance of Paul's rebaptizing the twelve disciples at Ephesus before he conferred upon them the Holy Ghost, on account of a probable lack of propriety or of authority in their first baptism,[494] has already been dwelt upon. We read of a remarkable manifestation of power among the people of Samaria,[495] to whom Philip went and preached the Lord Jesus; the people with one accord accepted his testimony and sought baptism. Then came unto them Peter and John, through whose ministrations the Holy Ghost came upon the new converts, whereas upon none of them had the Spirit previously fallen, though all had been baptized. [492] Acts ii, 38. [493] Matt. iii, 11; Mark i, 8. [494] Acts xix, 1-7; see page 146. [495] Acts viii, 5-8, 12, 14-17. =16.= The Holy Ghost dwells not in tabernacles unfit and unworthy. Paul makes the sublime declaration that the body of man when filled with the power of the Holy Ghost becomes a temple of this spirit; and the apostle specifies the penalty prescribed for defiling a structure sanctified by so holy a presence.[496] Faith in God leads to repentance of sin, this is followed by baptism in water for the remission of sins, and this in turn by the bestowal of the Holy Ghost, through whose power come sanctification and the specific gifts of God. [496] I Cor. iii, 16. See also vi, 19; II Cor. vi, 16; Doc. and Cov. xciii, 35. =17. An Exception to the Prescribed Order= is shown in the case of the devout Gentile, Cornelius, unto whom, together with his family, came the Holy Ghost, with such power that they spake with new tongues to the glorification of God, and this before their baptism.[497] But sufficient reason for this departure from the usual order is seen in the prejudice that existed among the Jews toward other nations, which, but for the Lord's direct instructions to Peter, would have hindered, if indeed it did not prevent, the apostle from ministering unto the Gentiles; as it was, his act was loudly condemned by his own people; but he answered their criticisms with a recital of the lesson given him of God, and the undeniable evidence of the Divine will as shown in the reception of the Holy Ghost by Cornelius and his family before baptism. [497] Acts x. =18.= And in another sense the Holy Ghost has frequently operated for good through persons that are unbaptized; indeed, some measure of this power is given to all mankind; for, as seen already, the Holy Spirit is the power of intelligence, of wise direction, of development, of life. Manifestation of the power of God, as made plain through the operations of the Spirit, are seen in the triumphs of ennobling art, the discoveries of true science, and the events of history; with all of which the carnal mind may believe that God takes no direct concern. Not a truth has ever been made the property of human kind except through the power of that great Spirit who exists to do the bidding of the Father and the Son. And yet the actual companionship of the Holy Ghost, the divinely-bestowed right to His ministrations, the sanctifying baptism with fire, are given as a permanent possession only to the faithful, repentant, baptized candidate for salvation; and with all such this gift shall abide, unless it be forfeited through transgression. =19. The Bestowal of the Holy Ghost= is effected through the ordinance of an oral blessing, pronounced upon the candidate by the proper authority of the Priesthood, accompanied by the imposition of hands by him or those officiating. That this was the mode followed by the apostles of old is evident from the Jewish scriptures; that it was practiced by the early Christian Fathers is proved by history; that it was the acknowledged method among the Nephites is plainly shown by the Book of Mormon records; and for the same practice in the present dispensation authority has come direct from heaven. =20.= Among the instances recorded in the New Testament, we may mention the following: Peter and John conferred the Holy Ghost upon Philip's converts at Samaria, as already noted, and the ordinance was performed by prayer and the laying on of hands.[498] Paul operated in the same manner on the Ephesians whom he had caused to be baptized; and "when he had laid his hands upon them, the Holy Ghost came on them, and they spake with tongues and prophesied."[499] Paul also refers to this ordinance in his admonition to Timothy not to neglect the gift so bestowed.[500] The same apostle, in enumerating the cardinal principles and ordinances of the Church of Christ, includes the laying on of hands as following baptism.[501] [498] Acts viii, 14-17. Read the account of Simon, the magician, in the same chapter. [499] Acts xix, 2-6. [500] II Tim. i, 6. [501] Heb. vi, 1-2. =21.= Alma so invoked the power of the Holy Ghost in behalf of his co-laborers:[502]--"He clapped his hands upon all them who were with him. And behold, as he clapped his hands upon them they were filled with the Holy Spirit." The Savior gave authority to the twelve chosen Nephites,[503] by touching them one by one; they were thus commissioned to bestow the Holy Ghost. [502] Alma xxxi, 36. [503] III Nephi xviii, 36, 37. =22.= In this dispensation, it has been made a duty of the Priesthood "to confirm those who are baptized into the Church by the laying on of hands for the baptism of fire and the Holy Ghost."[504] The Lord has promised that the Holy Ghost shall follow these authoritative acts of His servants.[505] The ceremony of laying on of hands for the bestowal of the Holy Ghost is associated with that of confirmation in the Church. The officiating elder acting in the name and by the authority of Jesus Christ, says, "_Receive ye the Holy Ghost_;" and "_I confirm you a member of the Church of Jesus Christ of Latter-day Saints_." Even these words are not prescribed, but their meaning should be expressed in the ceremony; and to such may be added other words of blessing and invocation as the Spirit of the Lord may dictate to the officiating elder. This act completes the outward form of the baptism so indispensable to salvation--the birth of water and of the Spirit. [504] Doc. and Cov. xx, 41, 43. [505] Doc. and Cov. xxxv, 6; xxxix, 6, 23; xlix, 11-14. =23.= The authority to so bestow the Holy Ghost belongs to the higher or Melchizedek Priesthood,[506] whereas water-baptism may be administered by a priest, officiating in the ordinances of the lesser or Aaronic order of priesthood.[507] This order of authority, as made known through revelation, explains that while Philip had authority to administer the ordinance of baptism to the converted Samaritans, others who held the higher priesthood had to be sent to confer upon them the Holy Ghost.[508] [506] Doc. and Cov. xx, 38-43. [507] Doc. and Cov. xx, 46, 50. [508] See Acts viii, 5-17. =24. Gifts of the Spirit.=--As already pointed out, the special office of the Holy Ghost is to enlighten and ennoble the mind, to purify and sanctify the soul, to incite to good works, and to reveal the things of God. But, beside these general blessings, there are certain specific endowments promised in connection with the gifts of the Holy Ghost. Said the Savior, "These signs shall follow them that believe: In my name shall they cast out devils, they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them: they shall lay hands on the sick and they shall recover."[509] [509] Mark xvi, 17-18; Doc. and Cov. lxxxiv, 65-78. =25.= These gifts of the Spirit are distributed in the wisdom of God for the exaltation of His children. Paul thus discourses concerning them: "Now, concerning spiritual gifts, brethren, I would not have you ignorant.... Now there are diversities of gifts, but the same Spirit.... But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit. To another faith by the same Spirit; to another the gift of healing by the same Spirit. To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kind of tongues; to another the interpretation of tongues. But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will."[510] No man is without some gift from the Spirit; one person may possess several. [510] I Cor. xii, 8; see also Moroni x, 8-18. NOTES. =1. Effect of the Holy Ghost on the Individual.=--"An intelligent being, in the image of God, possesses every organ, attribute, sense, sympathy, affection, of will, wisdom, love, power and gift, which is possessed by God Himself. But these are possessed by man in his rudimental state in a subordinate sense of the word. Or, in other words, these attributes are in embryo, and are to be gradually developed. They resemble a bud, a germ, which gradually develops into bloom, and then, by progress, produces the mature fruit after its own kind. The gift of the Holy Spirit adapts itself to all these organs or attributes. It quickens all the intellectual faculties, increases, enlarges, expands, and purifies all the natural passions and affections, and adapts them by the gift of wisdom, to their lawful use. It inspires, develops, cultivates, and matures all the fine-toned sympathies, joys, tastes, kindred feelings, and affections of our nature. It inspires virtue, kindness, goodness, tenderness, gentleness, and charity. It develops beauty of person, form and features. It tends to health, vigor, animation, and social feeling. It develops and invigorates all the faculties of the physical and intellectual man. It strengthens, invigorates, and gives tone to the nerves. In short, it is, as it were, marrow to the bone, joy to the heart, light to the eyes, music to the ears, and life to the whole being."--Parley P. Pratt, _Key to Theology_, pp. 96-97 (4th ed.). =2. The Laying on of Hands.=--From the scriptures cited, it is plain that the usual ceremony of bestowing the gift of the Holy Ghost consisted in part in the imposition of hands by those in authority (Acts viii, 17; ix, 17; xix, 2-6; Alma xxxi, 36; III Nephi xviii, 36-37; Doc. and Cov. xx, 41). The same outward sign has marked other authoritative acts: for example, ordination to the priesthood; and administration to the sick. It is probable that Paul had reference to Timothy's ordination when he exhorts him thus: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery" (I Tim. iv, 14). And again, "Stir up the gift of God, which is in thee by the putting on of my hands" (II Tim. i, 6). The first ordination to the priesthood in latter times was done by the imposition of hands by John the Baptist (Doc. and Cov. xiii). That Christ in healing the sick sometimes laid His hands upon the afflicted ones is certain (Mark vi, 5); and He left with His apostles a promise that healing should follow the authoritative laying on of hands (Mark xvi, 15, 18). The same promise has been repeated in this day (Doc. and Cov. xlii, 43-44). Yet, notwithstanding the importance given to this sign of authority, the laying on of hands is but exceptional among the practices of the many sects professing Christianity to-day. =3. Operation of the Holy Ghost.=--The means through which the Holy Ghost operates are no more truly the Holy Ghost in person than are the light and heat and actinic energy of the sun, the sun itself. The influence, spirit, or power of the Holy Ghost is that of enlightenment and progression, and this is given unto men in proportion to their receptiveness and worthiness; but the right to the special ministrations of the third member of the Godhead is obtainable only through compliance with the preliminary requirements of the Gospel--faith, repentance, and baptism. =4. Mode of Conferring the Holy Ghost.=--Questions have arisen as to the ceremony of confirmation and the bestowal of the Holy Ghost, particularly as to the propriety of saying: _Receive ye the Holy Ghost_; or _Receive ye the Gift of the Holy Ghost._. Since the companionship of the Holy Ghost embraces all the spiritual graces and gift in so far as such are deserved by and appropriate to the person, the Church teaches that officiating Elders in confirming baptized candidates should use the form: _Receive ye the Holy Ghost_. In explaining the reception of the Holy Ghost by the apostles of old, the First Presidency of the Church issued an instructive statement Feb. 5, 1916. See DESERET NEWS of that date, and _Improvement Era_, March, 1916; and for excerpt from same see "Jesus the Christ" (third and later editions), p. 720. LECTURE IX. THE SACRAMENT OF THE LORD'S SUPPER. In connection with Article 4. =1. The Sacrament.=--In the course of our study of the principles and ordinances of the Gospel, as specified in the fourth of the Articles of Faith, the subject of the sacrament of the Lord's Supper[511] very properly claims attention, the observance of this ordinance being required of all who have become members of the Church of Christ through compliance with the requirements of faith, repentance, and baptism by water and by the Holy Ghost. [511] See Notes 1 and 2. =2. Institution of the Sacrament among the Jews.=--The sacrament of the Lord's Supper dates from the night of the Passover feast[512] immediately preceding the crucifixion of the Savior. On that solemn occasion, Christ and His apostles were assembled in Jerusalem, keeping the feast in an upper room, which had been made ready by His express command.[513] As a Jew, Christ appears to have been ever loyal to the established usages of His people; and it must have been with most extraordinary feelings that He entered upon this commemorative feast, the last of its kind bearing the significance of the type of a future sacrifice, as well as a reminder of God's favor in the past. Knowing well the terrible experiences immediately awaiting Him, He communed with the Twelve at the paschal board in anguish of soul, prophesying concerning His betrayal, which was soon to be accomplished by the agency of one who there ate with Him. Then He took bread, and blessed it and gave it to His disciples, saying, "Take, eat; this is my body;"[514] "this do in remembrance of me."[515] Afterward, taking the cup, He blessed its contents and administered it to them with the words, "Drink ye all of it; for this is my blood of the new testament, which is shed for many for the remission of sins."[516] It is interesting to note that the account of the sacrament and its purport as given by Paul[517] resembles so closely as to be almost identical with the descriptions recorded by the evangelists. The designation of the Sacrament as the Lord's Supper is used by no biblical writer other than Paul. [512] See Note 3. [513] Luke xxii, 8-13. [514] Matt. xxvi, 26. [515] Luke xxii, 19; see also Mark xiv, 22-25. [516] Matt. xxvi, 27-28. See "The Great Apostasy," pp. 119, 120. [517] I Cor. xi, 23-25. =3. Institution of the Sacrament among the Nephites.=--On the occasion of His visit to the Nephites, which occurred shortly after His resurrection, Christ established the sacrament among this division of His flock. He requested the disciples whom He had chosen to bring Him bread and wine; then taking the bread, He brake it, blessed it, and gave it to the disciples with the command that they should eat and afterward distribute to the people. The authority to administer this ordinance He promised to leave with the people. "And this shall ye always observe to do," said He, "even as I have done.... And this shall ye do in remembrance of my body, which I have shewn unto you. And it shall be a testimony unto the Father that ye do always remember me. And if ye do always remember me, ye shall have my Spirit to be with you."[518] The wine was administered in the same order, first to the disciples, then by them to the people. This also was to be part of the standing ordinance among the people:--"And ye shall do it in remembrance of my blood which I have shed for you, that ye may witness unto the Father that ye do always remember me." Then followed a reiteration of the great promise, "And if ye do always remember me, ye shall have my Spirit to be with you."[519] [518] III Nephi xviii, 6, 7. [519] III Nephi xviii. 11. See "Jesus the Christ," ch. xxxix. =4. Fit Partakers of the Sacrament.=--The Divine instructions concerning the sacredness of this ordinance are very explicit; and the consequent need of scrupulous care being exercised lest it be engaged in unworthily is apparent. In addressing the Corinthian Saints, Paul utters solemn warnings against hasty or unworthy action in partaking of the sacrament, and declares that the penalties of sickness, and even death, are visited upon those who violate the sacred requirements.--"For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep."[520] [520] I Cor. xi, 26-30. =5.= When instructing the Nephites, Jesus laid great stress upon the fitness of those who partook of the sacrament; and moreover He placed much responsibility upon the officers of the Church whose duty it was to administer it, that they should permit none whom they knew to be unworthy to take part in the ordinance:--"And now behold, this is the commandment which I give unto you, that ye shall not suffer any one knowingly to partake of my flesh and blood unworthily, when ye shall minister it; for whoso eateth and drinketh my flesh and blood unworthily, eateth and drinketh damnation to his soul; therefore, if ye know that a man is unworthy to eat and drink of my flesh and blood, ye shall forbid him."[521] [521] III Nephi xviii, 28, 29. =6.= The direct word of the Lord unto the Saints in this dispensation instructs them to permit no one who has committed trespass to partake of the sacrament until reconciliation has been made; nevertheless the Saints are commanded to exercise abundant charity toward their erring fellows, not casting them out from the assemblies, yet carefully withholding the sacrament from them.[522] In our system of Church organization, the local ecclesiastical officers are charged with the responsibility of administering the sacrament, and the people are required to keep themselves worthy to partake of the sacred emblems. [522] Doc. and Cov. xlvi, 4. See also III Nephi xviii, 30. =7.= There is an entire absence of scriptural sanction for giving the sacrament to any who are not members in full fellowship in the Church of Christ. Christ administered the ordinance on the eastern continent to His apostles only; and we have record of their giving it to those only who had assumed the name of Christ. Amongst His western fold, Christ established the law that only the actual members of His Church should partake. In promising to ordain one among them with power to officiate in the sacrament, the Savior specified that the one so chosen should give it unto the people of His Church, unto all those who believed and were baptized in His name.[523] Only those indeed who had been so baptized were called the Church of Christ.[524] Continuing His instructions to the disciples concerning the sacrament, the Savior said: "This shall ye always do to those who repent and are baptized in my name."[525] [523] III Nephi xviii, 5. [524] III Nephi xxvi, 21. [525] III Nephi xviii, 11. =8.= And the same law is applicable to-day; it is the members of the Church[526] who are admonished to meet together often for the observance of the sacrament; and the Church comprises none of mature years who have not been baptized by the authority of the Holy Priesthood.[527] [526] Doc. and Cov. xx, 75. [527] Doc and Cov. xx, 87. =9. Purpose of the Sacrament.=--From the scriptural references already made, it is plain that the sacrament is administered to commemorate the atonement of the Lord Jesus, as consummated in His agony and death; it is a testimony before God, that we are mindful of His Son's sacrifice made in our behalf; and that we still profess the name of Christ and are determined to strive to keep His commandments, in the hope that we may ever have His Spirit to be with us. Partaking of the sacrament worthily may be regarded therefore as a means of renewing our covenants before the Lord, of acknowledgment of mutual fellowship among the members, and of solemnly witnessing our claim and profession of membership in the Church of Christ. The sacrament has not been established as a specific means of securing remission of sins; nor for any other special blessing, aside from that of a fresh endowment of the Holy Spirit, which, however, comprises all needful blessings. Were the sacrament ordained for the remission of sins, it would not be forbidden to those who are in greatest need of special forgiveness; yet participation in the ordinance is restricted to those whose consciences are void of serious offense, those, therefore, who are acceptable before the Lord; those indeed who are in as little need of special forgiveness as mortals can be. =10. The Sacramental Emblems.=--In instituting the sacrament among both the Jews and the Nephites, Christ used bread and wine as the emblems of His body and blood;[528] and in this, the dispensation of the fulness of times, He has revealed His will that the Saints meet together often to partake of bread and wine in this commemorative ordinance.[529] But the Lord has also shown that other forms of food and drink may be used in place of bread and wine. Very soon after the Church was organized in the present dispensation, the Prophet Joseph was about to purchase some wine for sacramental purposes, when a special messenger from God appeared to him, and delivered the following instructions: "For, behold, I say unto you, that it mattereth not what ye shall eat, or what ye shall drink, when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins. Wherefore, a commandment I give unto you, that you shall not purchase wine, neither strong drink, of your enemies: Wherefore you shall partake of none except it is made new among you; yea in this my Father's kingdom which shall be built up upon the earth."[530] Upon this authority, the Latter-day Saints administer water in their sacramental service, in preference to wine concerning the purity of which they are not assured. However, in the vineyard districts of the Church territory, wine has been generally used. [528] Matt. xxvi, 27-29; III Nephi xviii, 1, 8. [529] Doc. and Cov. xx, 75. [530] Doc. and Cov. xxvii, 2-4. =11. Manner of Administering the Sacrament.=--It is customary with the Latter-day Saints in all wards or regularly organized branches of the Church, to hold sacramental meetings every Sabbath. The authority of the priest of the Aaronic order of priesthood is requisite in consecrating the emblems; and, as a matter of course, any one holding the higher order of priesthood has authority to officiate in this ordinance. The bread is first to be broken into small pieces, and placed in suitable receptacles on the sacramental table; and then, according to the Lord's direction, the elder or priest shall administer it, after this manner:--"He shall kneel with the Church and call upon the Father in solemn prayer, saying:-- "_O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and always remember him, and keep his commandments which he has given them, that they may always have his Spirit to be with them. Amen._"[531] [531] Doc. and Cov. xx, 76, 77; compare Moroni iv. =12.= After the bread has been distributed to the congregation, in which labor the teachers and deacons may take part, under the direction of the officiating priest, the wine or water is consecrated in this manner:-- "_O God, the Eternal Father, we ask thee, in the name of thy Son, Jesus Christ, to bless and sanctify this wine [or water] to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen._"[532] [532] Doc. and Cov. xx, 78-79; compare Moroni v. =13.= The plainness of the Lord's instructions to the Saints regarding this ordinance, leaves no excuse for disputation concerning the ceremony, for assuredly no one who officiates in these holy rites can feel that he is authorized to change the forms even by the alteration of a word. If ever the Lord desires a change in this ordinance, He will doubtless make it known through His established channels of the priesthood. The records of the Nephites clearly prove that the manner of administering the sacrament as practiced in their day,[533] was the same as revealed for the guidance of the Saints in the dispensation of the fulness of times. [533] Moroni iv; v. NOTES. =1. The Term "Sacrament"= is commonly used in both a general and a specific sense; according to its derivation, it signifies a sacred thing or holy ceremony, and with this meaning it is applied by different sects to several ceremonies of their churches. Thus, the Protestants speak of two sacraments,--baptism and the Lord's Supper; the Roman and Greek Catholics recognize seven sacraments,--the two named above, and also confirmation, matrimony, the bestowal of church orders, penance, and extreme unction. Some sections of the Greek church are said to exclude confirmation and extreme unction from among the seven sacraments. With even greater latitude, the term is applied to any miraculous or spiritual manifestation; it is so used by Bishop Jeremy Taylor when he says, "God sometime sent a light of fire, and pillar of a cloud ... and the sacrament of a rainbow, to guide His people through their portion of sorrows." Specifically, however, the word sacrament denotes the Lord's Supper, and in this sense alone does the word occur in Latter-day Saint theology. Eucharist and Holy Communion are terms employed in certain churches as synonymous with the sacrament of the Lord's supper. From the custom of regarding the ceremony of communion, that is, the partaking of the sacrament, as an evidence of standing in any church, and from the rule which withholds this privilege from those who are judged to be unworthy of fellowship, comes the term _excommunicate_, as applied to deprivation of church fellowship, meaning literally to cast out from communion. =2. The Lord's Supper.=--As stated, this designation of the sacrament occurs but once in the Bible. The "Lord's Supper" is referred to by Paul in his first epistle to the Corinthians. In all probability this name was used because the rite was first administered at the time of the evening meal. It must be remembered that the _deipnon_ or evening supper among the Jews was the principal meal of the day, and really corresponded to our dinner. =3. The Passover and the Sacrament.=--The feast of the passover was the chief of the annual ceremonials of the Jews, and derived its name from the circumstances of its origin. In setting His hand to deliver Israel from the bondage of Egypt, the Lord wrought many miracles and wonders before Pharaoh and his idolatrous house; and, as the last of the ten terrible plagues to which the Egyptians were subjected, the first born of every household was smitten with death during a single night. By previous command, the Israelites had marked the posts and lintels of their doorways with the blood of a lamb slain for the occasion, the blood having been sprinkled by means of a bunch of hyssop. In His passage through the land, the Lord passed over the houses so marked (Exodus xii, 12, 13); while in all the Egyptian homes the stroke of death was felt. Hence arises the name Passover, from _pasach_--to pass by. The flesh of the paschal lamb was eaten amid the haste of departure. To commemorate their deliverance from bondage, the Lord required of the Israelites an annual celebration of this event, the occasion being known as the "Feast of the Passover," also as the "Feast of Unleavened Bread," the latter name arising from the Lord's command that during the specified time of the observance no leaven should be found in the houses of the people (Ex. xii, 15); and the occasion of the feast was to be taken advantage of for instructing the children concerning the merciful dealings of God with their forefathers (Ex. xii, 26. 27). But aside from its commemorative purpose, the passover became to the people a type of the sacrifice on Calvary. Paul says, "Christ, our passover, is sacrificed for us" (I Cor. v, 7). As being typical of the future atoning death of Christ, the passover lost part of its significance by the crucifixion, and was superseded by the sacrament. There is perhaps no closer relation between the two ordinances than this. Surely the sacrament was not designed to fully supplant the passover, for the latter was established as a perpetually recurring feast:--"And the day shall be unto you for a memorial: and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance forever" (Ex. xii, 14). =4. Errors Concerning the Sacrament=, and its signification, and the manner of administering it, grew rapidly in the professed-Christian churches during the early centuries of the Christian era. As soon as the power of the priesthood had departed, much disputation arose in matters of ordinance, and the observance of the sacrament became distorted. Theological teachers strove to foster the idea that there was much mystery attending this naturally simple and most impressive ordinance; that all who were not in full communion with the Church should be excluded, not only from participation in the ordinance, which was justifiable, but from the privilege of witnessing the service, lest they profane the mystic rite by their unhallowed presence. Then arose the heresy of transubstantiation,--which held that the sacramental emblems by the ceremony of consecration lost their natural character of simple bread and wine, and became in reality flesh and blood,--actually parts of the crucified body of Christ. Argument against such dogmas is useless. Then followed the veneration of the emblems by the people, the bread and wine--regarded as part of Christ's tabernacle, being elevated in the mass for the adoration of the people; and later, the custom of suppressing half of the sacrament was introduced. By the innovation last mentioned, only the bread was administered, the dogmatic assertion being that both the body and the blood were represented in some mystical way in one of the "elements." Certain it is, that Christ required his disciples to both eat and drink in remembrance of Him. =5. Sacrament Administered to Unbaptized Children.=--Questions have been raised as to the propriety of administering the sacrament to children below the age specified as that of baptism into the Church. As indicated in a preceding lecture (pp. 127-130), children born in the Church are members thereof without baptism until they arrive at the age of accountability. There is seemingly no violation of law in administering the sacrament to such innocent subjects, and as the living authorities of the Church have directed the practice, the question of propriety is answered. Nevertheless, children should be taught that after they have been baptized and confirmed in the Church, the partaking of the sacrament has to them an added significance, in that it marks a renewal of the covenants they made at the waters of baptism. LECTURE X. AUTHORITY IN THE MINISTRY. =Article 5.=--We believe that a man must be called of God, by prophecy and by the laying on of hands by those who are in authority, to preach the Gospel, and administer in the ordinances thereof. MEN CALLED OF GOD. =1. Scriptural Examples.=--It is not less agreeable to the dictates of human reason, than it is conformable to the plan of perfect organization which characterizes the Church of Christ, that all who minister in the ordinances of the Gospel should be called and commissioned for their sacred duties by the authority of heaven. The scriptures sustain this view most thoroughly; they present to us an array of men whose Divine callings are specially attested, and whose mighty works declare a power greater than that of man. On the other hand, not an instance is set down in holy writ of anyone taking to himself the authority to officiate in sacred ordinances, and being acknowledged of the Lord in such administration. =2.= Consider the case of Noah, who "found grace in the eyes of the Lord"[534] in the midst of a wicked world. Unto him the Lord spake, announcing His displeasure with the wicked inhabitants of earth, and the Divine intention concerning the deluge; and instructed him in the manner of building and stocking the ark. That Noah declared the word of God unto his perverse contemporaries is shown in Peter's declaration of Christ's mission in the spirit world,--that the Savior preached to those who had been disobedient during the period of God's long suffering in the days of Noah, and who had in consequence endured the privations of the prison house in the interval.[535] Surely none can question the Divine source of Noah's authority, nor the justice of the retributive punishment following the wilful rejection of his teachings, for his words were the words of God. [534] Gen. vi, 8. [535] I Peter iii, 19-20. =3.= So also with Abraham, the father of the faithful; the Lord called him[536] and made covenant with him for all the generations of his posterity. Isaac[537] was similarly distinguished; likewise Jacob,[538] to whom, as he rested upon his pillow of stones in the desert, the Lord appeared. Unto Moses[539] came the voice of God amidst the fierceness of fire, calling and commissioning the man to go into Egypt and deliver therefrom the people whose cries had come up with such effect before the throne of heaven. In this great work Aaron[540] was called to assist his brother; and later, Aaron and his sons[541] were chosen by Divine direction from the midst of the children of Israel to minister in the priest's office. When Moses[542] saw that his days were numbered, he solicited the Lord to appoint a successor in his holy station; and by special command, Joshua, the son of Nun, was so selected. [536] Gen. xii-xxv; Pearl of Great Price: Book of Abraham. [537] Gen. xxvi, 2-5. [538] Gen. xxviii, 10-15. [539] Exo. iii, 2-10. [540] Exo. iv, 14-16, 27. [541] Exo. xxviii, 1. [542] Numb, xxvii, 15-23. =4.= Samuel, who became so great a prophet in Israel, commissioned to consecrate, command, and rebuke kings, to direct armies, and to serve as the oracle of God unto the people, was chosen while yet a boy, and called by the voice of the Lord.[543] And such was the power that followed this call, that all Israel from Dan to Beersheba knew that Samuel was established a prophet of the Lord.[544] Time fails to permit the mention of many other men of might, who received their power from God, whose histories portray the honor with which the Lord regarded His chosen ministers. Think of the heavenly vision by which Isaiah was called and directed in the duties of his prophetic office;[545] of Jeremiah, to whom the word of the Lord came in the days of Josiah;[546] of the priest Ezekiel, who first received the Divine message in the land of the Chaldeans,[547] and subsequently on other occasions; of Hosea,[548] and all the rest of the prophets to Zechariah[549] and Malachi.[550] [543] I Sam. iii, 4-14. [544] I Sam. iii, 20. [545] Isa. i, 1; ii, 1; vi, 8-9. [546] Jer. i, 2-10. [547] Ezek. i, 1. [548] Hos. i, 1. [549] Zech. i, 1. [550] Mal. i, 1. =5.= The apostles of the Lord were called by His own voice in the days of His ministry; and surely the Savior's authority is beyond question, vindicated as it is by the mighty works of the atonement, wrought through pain and the anguish of death, and by the authoritative declaration of the Father at the time of Christ's baptism. Peter, and Andrew his brother, while casting their nets into the sea, were called with the instruction,--"Follow me, and I will make you fishers of men;"[551] and soon after, James and John, the sons of Zebedee, were similarly called. So with all of the chosen Twelve who ministered with the Master; and unto the Eleven who had remained faithful, He appeared after His resurrection, giving them special commissions for the work of the kingdom.[552] Christ specifically declares that He had chosen His apostles, and that He had ordained them in their exalted stations.[553] [551] Matt. iv, 18-20. [552] Matt. xviii, 19-20; Mark xvi, 15. [553] John vi, 70; xv, 16. =6.= In the period immediately following that of Christ's earthly mission, the ministers of the Gospel were all designated and set apart by unquestionable authority. Even Saul of Tarsus, afterward Paul the Apostle, who was converted with marvelous signs and wondrous manifestations,[554] had to be formally commissioned for the labor which the Lord desired him to perform; and we are told that the Holy Ghost spake to the prophets and teachers of the Church at Antioch, while they fasted before the Lord, saying, "Separate me Barnabas and Saul for the work whereunto I have called them."[555] [554] Acts ix. [555] Acts xiii, 1-2. =7. The Ordination of Men to the Ministry=, as sanctioned by scriptural precedent, and established by direct revelation of God's will, is to be effected through the gift of prophecy, and by the imposition of hands by those who are in authority. By prophecy is meant the right to receive, and the power to interpret, manifestations of the Divine will. That the laying on of hands is usual as a part of the ceremony is seen in several of the instances already cited; nevertheless the scriptures record numerous ordinations to the offices of the priesthood, with no specific statement concerning the imposition of hands, nor indeed any other details of the ceremony. Such instances do not warrant the conclusion that the laying on of hands was not actually performed; and indeed in the light of modern revelation it is clear that the imposition of hands was a usual accompaniment of ordination, as it was also a part of the ceremony of confirming blessings,[556] and of bestowing the Holy Ghost.[557] [556] Gen. xlviii, 14-19. Compare II Kings v, 11; Matt. viii, 15; Mark vi, 5; xvi, 15-18. [557] See Lecture viii, pp. 162-174. =8.= Thus, the priesthood descended from Adam to Noah, under the hands of the fathers;[558] Enos was ordained by the hand of Adam; and the same was true of Mahalaleel, Jared, Enoch, and Methuselah. Lamech was ordained under the hand of Seth; Noah received his authority from the hand of Methuselah. And so may the priesthood be traced, bestowed as the spirit of prophecy directed by the hand of one upon another, till the time of Moses. Melchizedek, who conferred this authority upon Abraham, received his own through the direct lineage of his fathers, from Noah. Esaias, a contemporary of Abraham, received his ordination under the hand of God. Through the hand of Esaias, the authority passed to Gad, thence by the same means to Jeremy, Elihu, Caleb, and Jethro, the priest of Midian, under whose hand Moses was ordained.[559] Joshua the son of Nun was set apart as directed of God, through the imposition of hands by Moses.[560] [558] Doc. and Cov. cvii, 40-52. [559] Doc. and Cov. lxxxiv, 6-14. [560] Numb. xxvii, 18; Deut. xxxiv, 9. =9.= In the days of the apostles, circumstances rendered it expedient to appoint special officers in the Church, to care for the poor and attend to the distribution of supplies; these were selected with care, and were set apart through prayer and laying on of hands.[561] Timothy was similarly ordained, as witness the admonitions given him by Paul:--"Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery,"[562] and again, "Stir up the gift of God which is in thee by the putting on of my hands."[563] The Lord has bound Himself by solemn covenant to acknowledge the acts of His authorized servants. Unto whomsoever the elders give promise after baptism the Holy Ghost will come.[564] Whatever the priesthood shall bind or loose on earth, is to be similarly bound or loosed in heaven;[565] the sick upon whom the elders lay their hands, are to recover;[566] and many other signs are to follow them that believe. And so jealous is the Lord of the power to officiate in His name, that at the judgment, all who have aided or persecuted His servants, are to be rewarded or punished as if they had done those things unto Christ Himself.[567] [561] Acts vi, 1-6. [562] I Timothy iv, 14. [563] II Tim. i, 6. [564] Acts ii, 38; III Nephi xi, 35; xii, 2; Doc. and Cov. lxxxiv, 64. [565] Matt. xvi, 19; Doc. and Cov. i, 8; cxxviii, 8-11. [566] Mark xvi, 15-18. [567] Matt. xviii, 4-6; xxv, 31-46; Doc. and Cov. lxxv, 19-22; lxxxiv, 88-90. =10. Unauthorized Ministrations= in priestly functions are not alone invalid, they are indeed grievously sinful. In His dealings with mankind, God has ever recognized and honored the priesthood established by His direction; and has never countenanced any unauthorized assumption of authority. A terrible lesson is taught in the case of Korah and his associates, in their rebellion against the authority of the priesthood,--in that they falsely professed the right to minister in the priest's office. The Lord promptly visited them for their sins, causing the ground to cleave asunder, and to swallow them up with all their belongings.[568] [568] Numbers xvi. =11.= And think of the affliction that fell upon Miriam, the sister of Moses, a prophetess among the people.[569] She, with Aaron, railed against Moses, and they said, "Hath the Lord indeed spoken only by Moses? hath He not spoken also by us? and the Lord heard it."[570] He came at once in a cloud, and stood in the door of the tabernacle, denouncing their presumption, and vindicating the authority of His chosen oracle, Moses. When the cloud passed from the tabernacle, Miriam was seen to be leprous, white as snow; and according to the law, she was shut out of the camp of Israel. However, through the earnest entreaties of Moses, the Lord healed the woman, and she was subsequently permitted to return to the company. [569] Exo. xv, 21. [570] Numbers xii. =12.= Consider the fate of Uzza, the Israelite who met sudden death through the anger of God, because he put forth his hand to steady the ark of the covenant lest it fall.[571] This he did in spite of the law that none but the priests might touch the sacred accompaniments of the ark; we read that not even the appointed bearers of the vessel were allowed to touch its holy parts, on pain of death.[572] [571] I Chron. xiii, 10. [572] Num. iv, 15. =13.= Think also of Saul the King of Israel, who had been called from the farm to be made a monarch favored of God. When the Philistines were marshalled against Israel in Michmash, Saul waited for Samuel,[573] under whose hand he had received his kingly anointing,[574] and to whom he had looked in the days of his humility for guidance; he asked that the prophet come and offer sacrifices to the Lord in behalf of the people. But, growing impatient at Samuel's delay, Saul prepared the burnt offering himself, forgetting that though he occupied the throne, wore the crown, and bore the sceptre, these insignia of kingly power gave him no right to officiate even as a door-keeper in the house of God; and for this and other instances of his unrighteous presumption, he was rejected of God and another was chosen in his place. [573] I Sam. xiii, 5-14. [574] I Sam. x. =14.= A striking instance of Divine jealousy concerning holy functions is shown in the dreadful experience of Uzziah, king of Judah. He was placed upon the throne when but sixteen years old; and, as long as he sought the Lord, he was greatly prospered, so that his name became a terror unto his enemies. But he allowed pride to grow in his heart, and indulged the delusion that in his kingship he was supreme. He entered the temple and essayed to burn incense on the altar. Shocked at his blasphemous action, Azariah, the chief priest of the temple, and fourscore priests with him, forbade the king, saying:--"It appertaineth not unto thee, Uzziah, to burn incense unto the Lord, but to the priests, the sons of Aaron, that are consecrated to burn incense; go out of the sanctuary, for thou hast trespassed." At this rebuke and condemnation from his subjects, though they were priests of the living God, the king became angry; but immediately the dread scourge of leprosy fell upon him; the signs of the horrible disease appeared in his forehead; and, being now physically an unclean creature, his presence tended the more to defile the holy place. So Azariah and his associate priests thrust the king out from the temple, and he, a smitten thing, fled from the house of God never again to enter its sacred precincts. Concerning the rest of his punishment we read, "And Uzziah the king was a leper unto the day of his death, and dwelt in a several house, being a leper; for he was cut off from the house of the Lord."[575] [575] II Chron. xxvi. =15.= A forceful illustration of the futility of false ceremonies, or of the mere form of sacred ordinances when the authority is absent, is shown in the New Testament record of the seven sons of Sceva. These in common with others had seen, and had marveled at, the miraculous power exhibited by Paul, whom the Lord so blessed in his apostleship that through contact with handkerchiefs or aprons sent by him the sick were healed, and their evil spirits were cast out. Sceva's sons, who are counted by the sacred chronicler among the exorcists and the vagabond Jews, sought also to expel an evil spirit: "We adjure you by Jesus whom Paul preacheth," said they; but the evil spirit derided them for their lack of authority, exclaiming: "Jesus I know, and Paul I know, but who are ye?" Then the afflicted person, in whom the evil spirit dwelt, leaped upon them and overcame them, so that when they escaped from the house they were naked and wounded.[576] [576] Acts xix, 13-17. =16. Teachers True and False.=--None but those who are duly authorized to teach can be regarded as true expounders of the word. The remarks of Paul concerning the high priests are alike applicable to every office of the priesthood: "No man taketh this honor to himself, but he that is called of God, as was Aaron."[577] And Aaron, as we have already seen, was called through Moses unto whom the Lord revealed His will in the matter. This authority to act in the name of the Lord is given to those only who are chosen of God; it is not to be had for the mere asking; it is not to be bought with gold. We read of Simon, the sorcerer, who coveted the power possessed by the apostles; he offered these ministers of Christ money, saying, "Give me also this power that on whomsoever I lay my hands he may receive the Holy Ghost." But Peter answered him with righteous indignation, "Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money; thou hast neither part nor lot in this matter, for thy heart is not right in the sight of God."[578] [577] Heb. v, 4. [578] Acts viii, 18-24. =17.= It was known to the apostles of old that men would seek to arrogate unto themselves the right to officiate in things divine, thus becoming servants of Satan. In addressing a conference of the elders at Ephesus, Paul prophesied of these ill events, and warned the shepherds of the flock to look well to their charge.[579] In an epistle to Timothy, the apostle reiterates this prophecy; encouraging to diligence in preaching the word, he declares, "For the time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers having itching ears, and they shall turn away their ears from the truth, and shall be turned unto fables."[580] Peter's declarations on the same subject are no less plain. Addressing himself to the Saints of his time, he refers to the false prophets of old, and adds:--"There shall be false teachers among you, who privily shall bring in damnable heresies; even denying the Lord that bought them.... And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of."[581] [579] Acts xx, 28-30. [580] II Tim. iv, 2-4. [581] II Pet. ii, 1-3. =18. Divine Authority in the Present Dispensation.=--The Latter-day Saints claim to possess authority to administer in the name of God, and that this right has been conferred in this day under the hands of those who held the same power in former dispensations. That the authority of the holy priesthood was to be taken from the earth as the apostles of old were slain, and that it would of necessity have to be restored from heaven before the Church could be re-established, may be shown by scripture. On the 15th day of May, 1829, while Joseph Smith and Oliver Cowdery were engaged in earnest prayer for instruction concerning baptism for the remission of sins, mention of which they had found in the plates from which they were then engaged in translating the Book of Mormon, a messenger from heaven descended in a cloud of light. He announced himself as John, called of old the Baptist, and said he acted under the direction of Peter, James, and John, who held the keys of the higher priesthood. The messenger laid his hands upon the two young men and ordained them to authority, saying, "Upon you my fellow servants, in the name of Messiah, I confer the priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness."[582] [582] Pearl of Great Price: Extr. Hist. of Joseph Smith, 69. Doc. and Cov. xiii. =19.= A short time after this event, Peter, James, and John appeared to Joseph and Oliver, and ordained the two to the higher or Melchizedek priesthood, bestowing upon them the keys of the apostleship, which these heavenly messengers had held and exercised in the former gospel dispensation. This order of priesthood holds authority over all the offices in the Church, and includes power to administer in spiritual things;[583] consequently all the authorities and powers necessary to the establishment of the Church were by this visitation restored to earth. [583] Doc. and Cov. cvii. =20.= No one is authorized to officiate in any of the ordinances of the Church of Jesus Christ of Latter-day Saints unless he has been ordained to that calling by those holding the power; thus, no man receives the priesthood except under the hand of one who holds that priesthood himself; that one must have obtained it from others previously commissioned; and so every holder of the priesthood to-day can trace his authority to the hands of Joseph the Prophet, who, as already stated, received his ordination under the hands of heavenly messengers clothed with power divine. That men who are called of God to the authority of the ministry on earth may have been selected for such appointment even before they took mortal bodies is evident from the scriptures. This matter may properly claim attention in the present connection; and its consideration leads us to the subjects which follow. FORE-ORDINATION AND PRE-EXISTENCE. =21. Fore-ordination.=--In a wonderful interview with Abraham, the Lord revealed many things ordinarily withheld from mortal eyes. Said the patriarch:--"Now the Lord had shewn unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones; and God saw these souls that they were good, and he stood in the midst of them, and he said, These I will make my rulers; for he stood among those that were spirits, and he saw that they were good; and he said unto me, Abraham, thou art one of them, thou wast chosen before thou wast born."[584] This is one of the many scriptural proofs that the spirits of mankind existed prior to their earthly probation:--a condition in which these intelligences lived and exercised their free agency before they assumed bodily tabernacles. Surely then the natures, dispositions, and tendencies of men are known to the Father of their spirits, even before these beings are born in mortality; and He needs not to wait till they develop and prove their capacities on earth before they are appointed to special labors in the fulfillment of Divine purposes. [584] Pearl of Great Price: Abraham iii, 22-23; see also Jer. i, 4-5. =22.= Evidence is abundant that Christ was chosen and ordained to be the Redeemer of the world, even from the beginning. We read of His foremost position amongst the sons of God in offering Himself as a sacrifice to carry into effect the will of the Father.[585] He it was, "Who verily was fore-ordained before the foundation of the world."[586] [585] See page 83. [586] I Peter i, 20. See "Jesus the Christ," ch. ii. =23.= Paul taught the doctrine of Divine selection and pre-appointment thus:--"For whom he did fore-know, he also did predestinate to be conformed to the image of his Son.... Moreover, whom he did predestinate, them he also called."[587] And again:--"God hath not cast away his people which he foreknew."[588] [587] Rom. viii, 29-30. [588] Rom. xi, 2. =24.= Alma, the Nephite prophet, spoke of the priests who had been ordained after the order of the Son, and added:--"And this is the manner after which they were ordained: being called and prepared from the foundation of the world, according to the fore-knowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceeding great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such."[589] [589] Alma xiii, 3; also 10, 11. =25. Fore-ordination does not Imply Compulsion.=--The doctrine of absolute predestination, resulting in a nullification of man's free agency, has been advocated with various modifications by different sects. Nevertheless, such teachings are wholly unjustified by both the letter and the spirit of sacred writ. God's fore-knowledge concerning the natures and capacities of His children enables Him to see the end of their earthly career even from the first:--"Known unto God are all his works from the beginning of the world."[590] Many people have been led to regard this fore-knowledge of God as a sure predestination whereby souls are assigned to glory or condemnation, even before their birth in the flesh, and independently of any merits or demerits of their own. This heretical doctrine seeks to rob Deity of every trait of mercy, of justice, and of pure love; it makes the Father appear capricious and selfish, directing and creating all things for His own glory alone, caring not for the consequent suffering of the victims of His injustice. How dreadful, how inconsistent is such an idea of God! It leads to the absurd conclusion that the mere knowledge of coming events must act as a determining influence in bringing about those occurrences. God's knowledge of spiritual and of human nature enables Him to conclude with certainty as to the actions of any of His children under given conditions; yet such knowledge has surely no determining effect upon the creature.[591] [590] Acts xv, 18. [591] See "Jesus the Christ," pp. 18, 28. =26.= Doubtless He knows of some spirits that they await only the opportunity of choice between good and evil to choose the latter and to accomplish their own destruction; these are they as spoken of by Jude, "who were before of old ordained to this condemnation."[592] To avert the fate of such, their free agency would have to be taken away; they can be saved by force alone; and compulsion is forbidden by the laws of heaven, for salvation and for condemnation alike. There are others whose integrity and faithfulness have been demonstrated in their pristine state; the Father knows how unreservedly they may be trusted, and many of them are called even in their mortal youth to special and exalted labors as chosen servants of the Most High. [592] Jude 4. =27. Pre-existence of Spirits.=--The facts already presented concerning fore-ordination furnish proof that the spirits of mankind passed through a stage of existence prior to the earthly probation. This antemortal period is oft-times spoken of as the stage of "primeval childhood" or "first estate." That these spirits existed as organized intelligences, and exercised their free agency during that primeval stage, is clear from the declaration of the Lord to Abraham:--"And they who keep their first estate shall be added upon, and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate shall have glory added upon their heads forever and ever."[593] =28.= No Christian doubts the pre-existence of the Savior, or questions His position as one of the Godhead before He came to earth as Mary's Son. The common interpretation given to the opening words of John's Gospel sustains the view of Christ's primeval God-ship:--"In the beginning was the Word, and the Word was with God, and the Word was God." We read further, "And the Word was made flesh and dwelt among us."[594] The sayings of the Redeemer Himself support this truth. When His disciples dissented concerning His doctrine of Himself, He said, "What and if ye shall see the Son of man ascend up where he was before?"[595] On another occasion He spoke in this wise:--"I came forth from the Father, and am come into the world; again, I leave the world and go to the Father."[596] And His disciples, pleased with this plain declaration confirming the belief which, perchance, they already entertained at heart, rejoined, "Lo, now speakest thou plainly, and speakest no proverb ... by this we believe that thou camest forth from God."[597] To the wicked Jews who boasted of their descent from Abraham, and sought to hide their sins under the protecting mantle of the great patriarch's name, the Savior declared:--"Verily, verily, I say unto you, Before Abraham was, I am."[598] In a solemn prayer to His Father, the Son implored, "And now, O Father, glorify thou me with thine own self, with the glory which I had with thee before the world was."[599] Yet Christ was born a child among mortals; and it is fair to infer, that if His earthly birth was the union of a pre-existent or antemortal spirit with a mortal body, such also is the birth of every member of the human family. [593] Pearl of Great Price: Abraham iii, 26. [594] John i, 1, 14. [595] John vi, 62. [596] John xvi, 28. [597] Verses 29-30. [598] John viii, 58. See "Jesus the Christ." pp. 37, 411. [599] John xvii, 5. See also II Nephi ix, 5; xxv, 12; Mos. iii, 5; xiii, 33-34; xv, 1. =29.= But we are not left to mere inference on a basis of analogy only; the scriptures plainly teach that the spirits of mankind are known and numbered unto God before their earthly advent. In his farewell administration to Israel Moses sang, "Remember the days of old.... When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel."[600] From this we learn that the earth was allotted to the nations, according to the number of the children of Israel; it is evident therefore that the number was known prior to the existence of the Israelitish nation in the flesh; this is most easily explained on the assumption of a previous existence in which the spirits of the future nation were known. [600] Deut. xxxii, 7-8. =30.= No chance is possible therefore in the number or extent of the temporal creations of God.[601] The population of the earth is fixed according to the number of spirits appointed to take tabernacles of flesh upon this sphere; when these have all come forth in the order and time decreed of God, then, and not till then, shall the end come. [601] See Note, this page. NOTES. =1. Spiritual Creations.=--The pre-existent condition is not characteristic of human souls alone; all things of earth have a spiritual being, of which the temporal structure forms but the counterpart. We read of the creation of "every plant of the field before it was in the earth, and every herb of the field before it grew" (Gen. ii, 5). This is set forth with greater fulness in another revelation to Moses:--"These are the generations of the heaven and the earth when they were created, in the day that I, the Lord God, made the heaven and the earth, and every plant of the earth before it was in the earth, and every herb of the field before it grew. For I, the Lord God, created all things of which I have spoken, spiritually, before they were naturally upon the face of the earth.... And I, the Lord God, had created all the children of men, and not yet a man to till the ground; for in heaven created I them; and there was not yet flesh upon the earth, neither in the water, neither in the air: but I, the Lord God, spake, and there went up a mist from the earth, and watered the whole face of the ground. And I, the Lord God, formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul, the first flesh upon the earth, the first man also; nevertheless, all things were before created, but spiritually were they created and made according to my word."--(Pearl of Great Price: Moses iii, 4-7.) =2. Authority Given of God.=--"The most comprehensive evidence that Joseph Smith received the authority and power of the Holy Priesthood, is that the works of John the Baptist, of Jesus and His apostles, are being again done on the earth by his administration. To receive the powers of this Priesthood, it is necessary that men should obey the laws and ordinances of the Gospel. The Lord has personally appeared to some men, and covenanted with them as He did with Abraham (see Gen. xii, 1-3; xiii, 14-17). The Lord also personally called and authorized His twelve Jewish apostles. So fully were they authorized to labor for Him, and act in His name, that He said to them: 'He that receiveth you receiveth me; and he that receiveth me receiveth him that sent me' (Matt. x, 40). More generally, it is from the prophets and apostles of Christ that men receive the Priesthood. Many received it under the hands of the apostles of the first Gospel dispensation. Those who have received it in this latter-day dispensation, have received it from Joseph Smith and Oliver Cowdery; and, in doing so, have received it through a legitimate channel from God the Father and His Son Jesus Christ. Those who have received this Priesthood have covenanted with God the Father, and He with them. This is evidently the view taken of the subject in the above passage quoted from Matthew. The doctrine is more fully illustrated in Doc. and Cov.: 'All they who receive this Priesthood receiveth me, saith the Lord; for he that receiveth my servants receiveth me; and he that receiveth me receiveth my Father; and he that receiveth my Father, receiveth my Father's kingdom; therefore all that my Father hath shall be given unto him, and this is according to the oath and covenant which belongeth to the Priesthood' (Doc. and Cov. lxxxiv, 35-39)."--_Compendium_, F. D. Richards and J. A. Little, p. 67. =3. Fore-ordination.=--"'Known unto God are all his works from the beginning of the world' (Acts xv, 18). The knowledge that we have of the beginning of the world is principally derived from the history of its creation in the Bible Genesis, and in the writings of Moses and of Abraham, as given in the Pearl of Great Price.... These writings make it plain that man existed in a spiritual condition prior to coming here, and also quite as evident that in that pre-existence he exercised his free agency.... God may have called and chosen men in their first estate, or spiritual existence, but whether they will accept that call and fill it, by repentance and good works in this life, is a matter in which it is their privilege to exercise their free agency.... Men exercised their free agency in the first or spiritual estate, as well as in this. That the character of their works in that estate shaped their destiny in this is evident."--_Compendium_, F. D. Richards and J. A. Little, pp. 138-140. See also: Acts ii, 23; Romans viii, 29-30; xi, 2, 28; Isaiah xlviii, 12; I Chron. xxix, 1; Book of Mormon: Alma xiii, 3-7; Doc. and Cov. lxxxiv, 34, 99. LECTURE XI. THE CHURCH AND ITS PLAN OF ORGANIZATION. =Article 6.=--We believe in the same organization that existed in the primitive Church, viz: apostles, prophets, pastors, teachers, evangelists, etc. THE CHURCH IN FORMER AND LATTER DAYS. =1. The Primitive Church.=--In the dispensation of the Savior's ministry, Christ established His Church upon the earth, appointing therein the officers necessary for the carrying out of the Father's purposes. As shown in the last lecture, every person so appointed was divinely commissioned with authority to officiate in the ordinances of his calling; and, after Christ's ascension, the same organization was continued, those who had received authority ordaining others to the various offices of the priesthood. In this way were given unto the Church, apostles, prophets, evangelists, pastors,[602] high priests,[603] seventies,[604] elders,[605] bishops,[606] priests,[607] teachers,[608] and deacons.[609] [602] Eph. iv, 11. [603] Heb. v, 1-5. [604] Luke x, 1-11. [605] Acts xiv, 23; xv, 6; I Peter v, 1. [606] I Tim. iii, 1; Titus 1, 7. [607] Rev. i, 6. [608] Acts xiii, 1. [609] I Tim. iii, 8-12. =2.= Besides these specific offices in the priesthood, there were other callings of a more temporal nature, to which men were also set apart by authority: such for instance was the case of the seven men of honest report who, in the days of the apostles, were chosen and appointed to minister to the poor, thus leaving the Twelve freer to attend to the particular duties of their office.[610] This special appointment illustrates the nature of the helps and governments[611] set in the Church, to assist in the work under the direction of the regular officers of the priesthood. [610] Acts vi, 1-6. [611] I Cor. xii, 28. =3.= The ministers so appointed, and the members among whom they labor, constitute the Church of Christ, which has been impressively compared to a perfect body, the individuals typifying the separate members, each with its special function, all co-operating for the welfare of the whole.[612] Every office so established, every officer so commissioned, is necessary to the development of the Church and to the accomplishment of the work of God. An organization established of God comprises no superfluities; the eye, the ear, the hand, the foot, every organ of the body, is essential to the symmetry and perfection of the physical structure; in the Church no officer can rightly say to another, "I have no need of thee."[613] [612] I Cor. xii, 12-27; Rom. xii, 4-5; Eph. iv, 16. [613] I Cor. xii, 21. =4.= The existence of these officers, and particularly their operation with accompaniments of Divine assistance and power, may be taken as a distinguishing characteristic of the Church in any age of the world,--a crucial test, whereby the validity or falsity of any claim to Divine authority may be determined. The gospel of Christ is the everlasting gospel; its principles, laws, and ordinances, and the Church organization founded thereon, must be ever the same. In searching for the true Church, therefore, one must look for an organization comprising the offices established of old, the callings of apostles, prophets, evangelists, high priests, seventies, pastors, bishops, elders, priests, teachers, deacons; not men bearing these names merely, but ministers able to vindicate their claim to position as officers in the Lord's service, through the evidences of power and authority accompanying their ministry. =5. Apostasy from the Primitive Church.=--The question may fairly arise in the mind of the earnest investigator, have these authorities and powers, together with their associated gifts of the Spirit, remained with men from the apostolic age to the present; in short, has there been a Church of Christ upon the earth during this long interval? In answer, let these facts be considered: Since the period immediately following the ministrations of the apostles of old, and until the present century, no organization has maintained a claim to direct revelation from God; in fact, the teachings of the professed ministers of the gospel for centuries have been to the effect that such gifts of God have ceased, that the days of miracles have gone, and that the present depends for its guiding code wholly upon the past. A self-suggesting interpretation of history indicates that there has been a great departure from the way of salvation as laid down by the Savior, a universal apostasy from the Church of Christ.[614] Scarcely had the Church been organized by the Savior, whose name it bears, before the powers of darkness arrayed themselves for conflict with the organized body. Even in the days of Christ, persecution was bitterly waged against the disciples; commencing with the Jews, and directed first against the Master Himself and His few immediate associates, this tide of opposition soon enveloped every known follower of the Savior; so that the very name Christian became an epithet of derision. [614] See Notes 1 and 2. See "The Great Apostasy, Considered in the Light of Scriptural and Secular History," by James E. Talmage, Salt Lake City, 1909. =6.= In the first quarter of the fourth century, however, a change in the attitude of paganism toward Christianity was marked by the conversion of Constantine the Great, under whose patronage the Christian profession grew in favor, and became in fact the religion of the state. But what a profession, what a religion was it by this time! Its simplicity had departed; earnest devotion and self-sacrificing sincerity were no longer characteristic of the Church's ministers; these professed followers of the humble Prophet of Nazareth, these self-styled associates of the meek and lowly Jesus, these loudly-proclaimed lovers of the Man of Sorrow, lived amid conditions strangely inconsistent with the life of their great Exemplar. Church offices were sought after for the distinction of honor and wealth accompanying them; ministers of the gospel affected the state of worldly authority; bishops sought the pomp of princes, archbishops lived as kings, and popes like emperors. With these unauthorized and unscriptural innovations came many changes in the ordinances of the so-called church: the rites of baptism were perverted; the sacrament was altered; public worship became an exhibition of art; men were canonized; martyrs were made subjects of adoration; blasphemy grew apace, in that men without authority essayed to exercise the prerogatives of God in calling others to what still bore the name of spiritual office. Ages of darkness came upon the earth; the power of Satan seemed almost supreme. =7.= For a special consideration of the evidence of a general apostasy from the Church of Christ, the student must consult authorities on ecclesiastical history. While the fact of the apostasy is admitted by but few such writers, the historical events which they chronicle suggest the awful truth. We may trace, from the days of the apostles down to near the close of the tenth century, a constantly changing form of Church organization, which, at the later time named, bore but little semblance to the Church established by the Savior. This falling away is admitted by some historians, and as we shall presently see, it was definitely foretold by authoritative prophecy. =8.= John Wesley, founder of a powerful sect, declared that the distinctive gifts of the Holy Ghost were no longer with the church, having been taken away on account of the unworthiness of professing Christians, whom he characterized indeed as heathen, with only a dead form of worship.[615] In the Church of England "Homily Against Peril of Idolatry" we read "So that laity and clergy, learned and unlearned, all ages, sects, and degrees of men, women, and children of whole Christendom--an horrible and most dreadful thing to think--have been at once drowned in abominable idolatry; of all other vices most detested of God, and most damnable to man; and that by the space of eight hundred years and more." Milner, an author on church history, admits a pitiable condition of the Church in the tenth century, and finds in that sad state a fulfillment of scriptural predictions. [615] John Wesley's Works, vii, pp. 26-27. See Note 4, following Lecture xii, in connection with Article 7, "Spiritual Gifts," page 238. =9. This Great Apostasy was Foretold.=--The infinite fore-knowledge of God made plain to Him even from the beginning this falling away from the truth; and, through inspiration, the prophets of old uttered solemn warnings of the approaching dangers. Surely Isaiah was gazing upon the era of spiritual darkness when he declared, "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant."[616] And how deeply impressive is the declaration of Jeremiah, "For my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns that can hold no water."[617] [616] Isa. xxiv, 5. [617] Jer. ii, 13. =10.= The prophecies of the apostles relative to the false teachers so soon to trouble the flock, already quoted,[618] declare the apostasy then rapidly approaching. Paul warned the Saints of Thessalonica that they be not deceived by those who cried that the second coming of Christ was then at hand, "For," said the apostle, "that day shall not come except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God."[619] This falling away had begun even in the days of the apostles:--"Even now," says John, "are there many anti-Christs."[620] And Paul, in addressing the Galatians, declared, "There be some that trouble you, and would pervert the gospel of Christ."[621] [618] See pages 192-193. [619] II Thess. ii, 3-4. [620] I John ii, 18. See further II Peter ii, 1-3; Jude 17, 18. [621] Gal. i, 7; also Acts xx, 29, 30; I Tim. iv, 1-3; II Tim. iv, 1-4. =11.= Not less conclusive are the prophecies contained in the Book of Mormon relating to this great falling away. Nephi, son of Lehi, predicted the oppression of the North American Indians at the hands of the Gentiles, and declared that at that time the people will be lifted up in self-pride, having departed from the ordinances of God's house; true, they will build to themselves many churches, but in these they will preach their own wisdom, with envyings, and strife, and malice, denying however the power and miracles of God.[622] [622] II Nephi xxvi, 19-22; see also xxvii, 1; xxviii, 3, 6; xxix, 3; I Nephi xiii, 5; xxii 22-23. =12. Restoration of the Church.=--From the facts already stated, it is evident that the Church was literally driven from the earth; in the first ten centuries immediately following the ministry of Christ, the authority of the priesthood was lost from among men, and no human power could restore it. But the Lord in His mercy provided for the re-establishment of His Church in the last days, and for the last time; and prophets of olden time fore-saw this era of renewed enlightenment, and sang in joyous tones of its coming.[623] It has been already shown that this restoration was effected by the Lord through the Prophet Joseph Smith, who, together with Oliver Cowdery, in 1829 received the Aaronic Priesthood under the hands of John the Baptist; and later the Melchizedek Priesthood under the hands of the former-day apostles, Peter, James, and John. By the authority thus bestowed, the Church has been again organized with all its former completeness, and mankind once more rejoices in the priceless privileges of the counsels of God. The Latter-day Saints declare their high claim to the true Church organization, similar in all essentials to the organization effected by Christ among the Jews; this people of the last days profess to have the Priesthood of the Almighty, the power to act in the name of God, which power commands respect both on earth and in heaven. Let us consider the organization of the priesthood as it exists to-day. [623] Dan. ii, 44-45; vii, 27; Matt. xxiv, 14; Rev. xiv, 6-8. PLAN OF GOVERNMENT IN THE RESTORED CHURCH. =13. Orders and Offices in the Priesthood.=--The Church of Jesus Christ of Latter-day Saints recognizes two orders of priesthood, the lesser called the Aaronic, the greater known as the Melchizedek order. _The Aaronic Priesthood_ is named after Aaron, who was given to Moses as his mouth-piece, to act under his direction in the carrying out of God's purposes respecting Israel.[624] For this reason, it is sometimes called the Lesser Priesthood; but though lesser, it is neither small nor insignificant. While Israel journeyed in the wilderness, Aaron and his sons were called by prophecy and set apart for the duties of the priest's office.[625] [624] Exo. iv, 14-16. [625] Exo. xxviii, 1. =14.= At a subsequent period of Israel's history, the Lord chose the tribe of Levi to assist Aaron in the priestly functions, the special duties of the Levites being to keep the instruments and attend to the service of the tabernacle. The Levites thus chosen of the Lord were to take the place of the first-born throughout the tribes, whom the Lord had claimed for His service from the time of the last dread plague in Egypt, whereby the first-born in every Egyptian house was slain, while the eldest in every Israelitish house was hallowed and spared.[626] The commission thus given to the Levites is sometimes called the _Levitical Priesthood_;[627] it is to be regarded as an appendage to the priesthood of Aaron, not comprising the highest priestly powers. The Aaronic Priesthood, as restored to the earth in this dispensation, comprises the Levitical order.[628] This priesthood holds the keys of the ministering of angels, and the authority to attend to the outward ordinances, the letter of the gospel;[629] it comprises the offices of deacon, teacher, and priest, with the bishopric holding the keys of presidency. [626] Numb. iii, 12-13, 39, 44-45, 50-51. [627] Heb. vii, 11. [628] Doc. and Cov. cvii, 1. [629] Doc. and Cov. cvii, 20. =15.= The greater or _Melchizedek Priesthood_ is named after the king of Salem, a great High Priest of God;[630] before his day it was known as "the Holy Priesthood, after the order of the Son of God, but out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of His name, they, the Church, in ancient days, called that Priesthood after Melchizedek."[631] This priesthood holds the right of presidency in all the offices of the Church; its special functions lie in the administration of spiritual things: comprising as it does the keys of all spiritual blessings of the Church, the right "to have the heavens opened unto them, to commune with the general assembly and Church of the First Born, and to enjoy the communion and presence of God the Father, and Jesus the Mediator of the new covenant."[632] The special offices of the Melchizedek Priesthood are those of apostle, patriarch or evangelist, high priest, seventy, and elder. Revelation from God has defined the duties associated with each of these callings; and the same high authority has directed the establishment of presiding officers growing out of, or appointed from among those who are ordained to the several offices in these two priesthoods.[633] [630] Gen. xiv, 18; Heb. vii, 1-17. [631] Doc. and Cov. cvii, 2-4. [632] Doc. and Cov. cvii, 8, 18-19. [633] Doc. and Cov. cvii, 21. =16. Specific Duties in the Priesthood.--The Office of Deacon= is the first or lowest in the Aaronic Priesthood. The duties of this calling are generally of a temporal nature, pertaining to the care of the houses of worship and the comfort of the worshipers. In all things, however, the Deacon may be called to assist the Teacher in his labors.[634] Twelve deacons form a quorum;[635] such a body is to be presided over by a president and counselors, selected from among their number. [634] Doc. and Cov. xx, 57; cvii, 85. [635] =Quorum.=--This term has acquired a special meaning among the Latter-day Saints. It signifies, not alone a majority or such a number of persons of any organized body as is requisite for authoritative action, but the organized body itself. The Church regards a quorum as "a council or an organized body of the priesthood," e. g. _an elders' quorum; the quorum of the Twelve Apostles_, etc. (See Standard Dictionary.) =17. Teachers= are local officers, whose function it is to mingle with the Saints, exhorting them to their duties, and strengthening the Church by their constant ministry; they are to see that there is no iniquity in the Church; that the members do not cherish ill-feelings toward one another; but that all observe the law of God respecting Church duties. They may take the lead of meetings when no Priest or higher officer is present. Both Teachers and Deacons may preach the word of God when properly directed so to do; but they have not the power to independently officiate in any spiritual ordinances, such as baptizing, administering the sacrament, or laying on of hands.[636] Twenty-four Teachers constitute a quorum; from among such a body a president and counselors are to be chosen. [636] Doc. and Cov. xx, 53-59; cvii, 86. =18. The Priests= are appointed to preach, teach, expound the scripture, to baptize, to administer the sacrament, to visit the houses of the members, exhorting them to diligence. When properly directed, the Priest may ordain Deacons, Teachers, and other Priests; and he may be called upon to assist the Elder in his work. A quorum of Priests comprises forty-eight members; such an organization is to be presided over by a Bishop. =19. Elders= are empowered to officiate in any or all duties connected with lower callings in the priesthood; and in addition, they may ordain other Elders; confirm as members of the Church candidates who have been properly baptized, and confer upon them the Holy Ghost. These officers have authority to bless children in the Church, and to take charge of all meetings, conducting the same as they are led by the Holy Ghost.[637] The Elder may officiate in the stead of the High Priest when the latter is not present. Ninety-six Elders form a quorum; three of these constitute the presidency of the quorum.[638] [637] Doc. and Cov. xx, 38-45, 70; cvii, 11-12. [638] Doc. and Cov. cvii, 89. =20. Seventies= are traveling ministers, ordained to promulgate the Gospel among the nations of the earth, "unto the Gentiles first, and also unto the Jews." They are to act under the direction of the Apostles in this exalted labor.[639] A full quorum comprises seventy members, including seven presidents. [639] Doc. and Cov. cvii, 34-35, 97-98. =21. High Priests= are ordained with power to officiate when properly directed in all the ordinances and blessings of the Church. They may travel as do the Seventies, carrying the Gospel to the nations; but they are not specially charged with this duty, their specific calling being that of standing presidency. The High Priests of any stake of the Church may be organized into a quorum, and this without limit as to number; over such a quorum, three of the members may be chosen to preside, as president and counselors.[640] [640] Doc. and Cov. cvii, 10; cxxiv, 134-135. =22. Patriarchs=, or =Evangelists=, are charged with the special duty of blessing the Church; of course they have authority to officiate also in other ordinances. There is one "Patriarch to the Church," with general jurisdiction throughout the whole organization; he holds the keys of the patriarchal office, and unto him the promise is given "that whoever he blesses shall be blessed, and whoever he curses shall be cursed, that whatsoever he shall bind on earth shall be bound in heaven, and whatsoever he shall loose on earth shall be loosed in heaven."[641] [641] Doc. and Cov. cxxiv, 92-93. =23.= Concerning the patriarchal authority, the Lord has said: "The order of this priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed to whom the promises were made. This order was instituted in the days of Adam, and came down by lineage."[642] But, beside this office of general patriarchal power, there are a number of local Patriarchs appointed in the branches of the Church, all subject to counsel and direction at the hands of the "Patriarch to the Church;" yet possessing the same privileges in their district as belong to him throughout the Church. It is made a duty of the Twelve Apostles to ordain evangelical ministers, or Patriarchs, in all large branches of the Church, the selection to be made through the power of revelation.[643] [642] Doc. and Cov. cvii, 40-57. [643] Doc. and Cov. cvii, 39. =24. Apostles= are called to be special witnesses of the name of Christ in all the world;[644] they are empowered to build up and organize the branches of the Church; and may officiate in any or all of the sacred ordinances. They are to travel among the Saints, regulating the affairs of the Church wherever they go, but particularly where there is no complete local organization. They are authorized to ordain Patriarchs and other officers in the priesthood, as they may be directed by the Spirit of God.[645] [644] Doc. and Cov. cvii, 23. [645] Doc. and Cov. cvii, 39, 58; xx, 38-44. =25. Presidency and Quorum Organizations.=--The revealed word of God has provided for the establishment of presiding officers "growing out of, or appointed from among those who are ordained to the several offices in these two priesthoods."[646] In accordance with the prevailing principles of order so characteristic of all His work, the Lord has directed that the bearers of His priesthood shall be organized into quorums, the better to aid them in learning the duties of their stations. Some of these quorums are general in extent and authority; others are local in their jurisdiction. All quorums in authority and all presiding officers are to be sustained in their several positions by the vote of the people over whom they are appointed to preside. Local officers are thus voted upon by the local organizations, general authorities by the Church in conference assembled. Conferences of the Church are held at semi-annual intervals, on which occasions the names of all the general officers are submitted for the vote of the people. In like manner the authorities of stakes and wards are sustained by vote at local conferences held for these and other purposes. The principle of common consent is thus observed in all the organizations of the Church. [646] Doc. and Cov. cvii, 21. =26. The First Presidency= constitutes the presiding quorum of the Church. By Divine direction, a president is appointed from among the members of the High Priesthood to preside over the entire Church. He is known as President of the High Priesthood of the Church, or Presiding High Priest over the High Priesthood of the Church.[647] He is called "to be a seer, a revelator, a translator, and a prophet, having all the gifts of God which He bestows upon the head of the Church."[648] His station is compared by the Lord to that of Moses of old, who stood as the mouth-piece of God unto Israel. In his exalted labors among the Church, this Presiding High Priest is assisted by two others holding the same priesthood, and these three High Priests, when properly appointed and ordained, and upheld by the confidence, faith, and prayers of the Church, "form a quorum of the Presidency of the Church."[649] [647] Doc. and Cov. cvii, 64-68. [648] Doc. and Cov. cvii, 91-92. [649] Doc. and Cov. cvii, 22. =27. The Quorum of the Twelve Apostles.=--Twelve men holding the apostleship, properly organized, constitute the quorum of the Apostles. These the Lord has designated as the twelve traveling counselors;[650] they form the traveling presiding High Council, to officiate under the direction of the First Presidency in all parts of the world. They constitute a quorum, whose unanimous decisions are equally binding in power and authority with those of the First Presidency of the Church.[651] When the quorum of the First Presidency is disorganized through the death or disability of the President, the directing authority in government reverts at once to the quorum of the Twelve Apostles, by whom the nomination to the Presidency is made. There may be apostles in the Church who are not members of this quorum of Twelve; but such have no place in the sittings of the quorum. [650] Doc. and Cov. cvii, 23, 33. [651] Doc. and Cov. cvii, 24. =28. The Presiding Quorum of Seventy.=--The first quorum of Seventies form a body whose unanimous decisions are equally binding with those of the Twelve Apostles. Many quorums of Seventies may be required in the work of the Church; already there have been effected approximately two hundred of such organizations; each quorum is presided over by seven presidents. The seven presidents of the First Quorum of Seventies, however, preside over all the other quorums and their presidents.[652] [652] Doc. and Cov. cvii, 25-26, 34, 93-97. =29. The Presiding Bishopric=, as at present constituted, comprises the Presiding Bishop of the Church, and two Counselors. This quorum holds jurisdiction over the duties of other Bishops in the Church, and of all organizations pertaining to the Aaronic Priesthood. The oldest living representative among the sons of Aaron is entitled to this office of presidency, provided he be in all respects worthy and qualified; he must be designated and ordained by the First Presidency of the Church.[653] If such a literal descendant of Aaron be found and ordained, he may act without counselors, except when he sits in judgment in a trial of one of the presidents of the High Priesthood, in which case he is to be assisted by twelve High Priests.[654] But in the absence of any direct descendant of Aaron properly qualified, a High Priest of the Melchizedek Priesthood may be called and set apart by the First Presidency of the Church to the office of Presiding Bishop; he is to be assisted by two other High Priests properly ordained as his counselors.[655] [653] Doc. and Cov. lxviii, 18-20. [654] Doc. and Cov. cvii, 82-83. [655] Doc. and Cov. lxviii, 19. =30. Local Organizations of the Priesthood.=--Where the Saints are permanently located Stakes of Zion are organized, each Stake comprising a number of wards or branches. Over each Stake is placed a _Stake Presidency_, consisting of a president and two counselors, who are High Priests properly chosen and set apart to this office. The Stake Presidency is assisted in judicial function by a _Standing High Council_, composed of twelve High Priests chosen and ordained to the office. This Council is presided over by the Stake Presidency, and forms the highest judicial tribunal of the Stake. =31.= The presidents of stakes and bishops of wards are properly regarded as pastors to the fold; their duties are doubtless analogous to those of the pastors of former dispensations. The High Priests and the Elders in each Stake are organized into quorums as already described; the former without limitation as to number, the latter forming one or more quorums, each of ninety-six members, as their number may warrant. _Patriarchs_ are also set apart to officiate in their holy office among the people of the Stake. =32. A Ward Bishopric= is established in every fully organized Ward of the Church. This body consists usually of three High Priests set apart as a Bishop and Counselors. If, however, a literal descendant of Aaron be called to the bishopric, it is his privilege to act without counselors, as was stated in the case of the Presiding Bishop. The Bishop has jurisdiction over the quorums of the Lesser Priesthood in his Ward, and also over holders of the Higher Priesthood as members of his Ward; but he has no direct presidency over quorums of the Melchizedek order, as such, which may be embraced within his domain. As a presiding High Priest, he properly presides over his entire Ward. The ward organization comprises quorums of Priests, Teachers, and Deacons, one or more of each as the numerical extent of the Ward may determine. =33. Helps in Government.=--Beside these constituted authorities and offices in the priesthood, there are a number of secondary or special organizations established among the people for educational and benevolent purposes. Among these, the following are of such importance as to call for special mention. (1.) _Primary Associations._--These provide for the moral instruction and training of young children. (2.) _Mutual Improvement Associations._--These comprise separate organizations for the sexes, and are designed for the education and training of the youth, in subjects of general and theological interest. Instruction is provided in theology, literature and history, science and art, the laws of health, and numerous other branches of useful knowledge. (3.) _Sunday Schools_ comprise graded classes for the study of the scriptures, and for training in theology, in moral and religious duties, and in the discipline of the Church. Sunday schools, while primarily designed for the young, are open to all. (4.) _Church Schools._--These institutions provide for both secular and religious instruction, and range from the grade of the kindergarten to that of the college. (5.) _Religion Classes._--In these is provided a course of graded instruction in theology and religion, which is offered as a supplement and complement to the purely secular teachings of the non-denominational schools. (6.) _Relief Societies._--These are composed of women whose self-imposed duties relate to the care of the poor, and the relief of suffering among the afflicted. =34.= Most of these auxiliary organizations exist in each ward. Indeed, with the exception of Church Schools, which usually rank as stake institutions, or even as of wider scope, all of the secondary organizations named are regarded as essential to the complete equipment of any ward. Officers are appointed to preside over the several organizations in each ward; and while such officers are subject in a general way to the local authorities in the priesthood, they look for specific instructions regarding the plan and method of their particular work, to the stake and general authorities of the special organizations. In accordance with the principle of common consent which characterizes the Church in general, the officers of the auxiliary institutions, while they are nominated by, or at least with the consent of the established authorities in the priesthood, are installed and retained in office by the vote of the members in the local or general organization within which they are appointed to labor. NOTES. =1. Degeneracy of Worship Incident to the Apostasy.=--That, as the priesthood disappeared from the earth after the apostolic period, the forms of worship were perverted, while many pagan influences and practices crept in, may be reasonably inferred from the records of history. Mosheim, an authority of note in ecclesiastical history, has this to say regarding pagan innovations during the fourth century:--"The Christian bishops introduced, with but slight alterations, into the Christian worship, those rites and institutions by which, formerly, the Greeks and Romans and other nations had manifested their piety and reverence towards their imaginary deities; supposing that the people would more readily embrace Christianity, if they saw that the rites handed down to them from their fathers still existed unchanged among the Christians, and perceived that Christ and the martyrs were worshiped in the same manner as formerly their gods were. There was, of course, little difference, in these times, between the public worship of the Christians and that of the Greeks and Romans. In both alike, there were splendid robes, mitres, tiaras, wax tapers, crosiers, processions, illustrations, images, golden and silver vases, and numberless other things." Of the form of professedly Christian worship in the fifth century, the same authority says:--"Public worship everywhere assumed a form more calculated for show and for the gratification of the eye. Various ornaments were added to the sacerdotal garments, in order to increase the veneration of the people for the clerical order.... In some places it was appointed that the praises of God should be sung perpetually night and day, the singers succeeding each other without interruption: as if the Supreme Being took pleasure in clamor and noise, and in the flatteries of men. The magnificence of the temples knew no bounds. Splendid images were placed in them; ... the image of the Virgin Mary holding her infant in her arms occupied the most conspicuous place." =2. Early Beginning of the Apostasy.=--Orson Pratt, an apostle of the present age, has written as follows concerning the early falling away from the authorized practices of the Church:--"The great apostasy of the Christian church commenced in the first century, while there were yet inspired apostles and prophets in their midst; hence Paul, just previous to his martyrdom, enumerates a great number who had 'made shipwreck of their faith,' and 'turned aside into vain jangling,' teaching 'that the resurrection was already past;' giving 'heed to fables and endless genealogies;' 'doubting about questions and strifes of words whereof come envyings, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness.' This apostasy had become so general that Paul declares to Timothy 'that all they which are in Asia be turned away from me;' and again he says, 'at my first answer, no man stood with me, but all men forsook me;' he further states that 'there are many unruly, and vain talkers, deceivers,' 'teaching things which they ought not, for filthy lucre's sake.' These apostates, no doubt, pretended to be very righteous, 'for,' says the apostle, 'they profess that they know God, but in works they deny him, being abominable and disobedient, and unto every good work reprobate.'" =3. The Rule of the Priesthood.=--That the power of the Priesthood is to be exercised in the spirit of patience and love, and not in opposition to individual free agency, is apparent from many scriptures, among which is the following:--"Behold, there are many called, but few are chosen. And why are they not chosen? Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson--That the rights of the Priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handled only upon the principles of righteousness. That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, or vain ambition, or to exercise control, or dominion, or compulsion, upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, Amen to the Priesthood, or the authority of that man. Behold, ere he is aware, he is left unto himself, to kick against the pricks; to persecute the saints; and to fight against God. We have learned, by sad experience, that it is the nature and disposition of almost all men: as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. Hence, many are called, but few are chosen. No power or influence can or ought to be maintained by virtue of the Priesthood, only by persuasion, by long-suffering, by gentleness, and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy and without guile; Reproving betimes with sharpness, when moved upon by the Holy Ghost, and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy; That he may know that thy faithfulness is stronger than the cords of death. Let thy bowels also be full of charity towards all men, and to the household of faith; and let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God, and the doctrine of the Priesthood shall distil upon thy soul as the dews from heaven. The Holy Ghost shall be thy constant companion, and thy sceptre an unchanging sceptre of righteousness and truth; and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever."--Doc. and Cov. cxxi, 34-46. LECTURE XII. SPIRITUAL GIFTS. =Article 7.=--We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. =1. Spiritual Gifts Characteristic of the Church.=--It has been already affirmed, that all men who would officiate with propriety in the ordinances of the Gospel must be commissioned for their exalted duties by the power and authority of heaven. When so divinely invested, these servants of the Lord will not be lacking in proofs of the Master's favor; for it has ever been characteristic of the dealings of God with His people, to manifest His power by the bestowal of a variety of ennobling graces, which are properly called gifts of the Spirit. These are oft-times exhibited in a manner so different from the usual order of things as to be called miraculous and supernatural. In this way did the Lord make Himself known in the early times of scriptural history; and from the days of Adam until the present, prophets of God have generally been endowed with such power. Whenever the priesthood has operated through an organized Church on the earth, the members of the flock have been strengthened in their faith, and otherwise blessed in numerous related ways, by the possession of these graces within the Church. We may safely regard the existence of these spiritual powers as one of the essential characteristics of the true Church; where they are not, the priesthood of God does not operate. =2.= Mormon[656] solemnly declares that the days of miracles will not pass from the Church, as long as there shall be a man upon the earth to be saved; "For," says he, "it is by faith that miracles are wrought; and it is by faith that angels appear and minister unto men; wherefore if these things have ceased, wo be unto the children of men, for it is because of unbelief, and all is vain." And Moroni, standing on the threshold of the grave, bears an independent testimony that the gifts and graces of the Spirit will never be done away as long as the world shall stand, except it be through the unbelief of mankind.[657] [656] Moroni vii, 35-37. [657] Moroni x, 19, 23-27. =3.= Hear the words of this prophet addressed to those "who deny the revelations of God and say that they are done away, that there are no revelations nor prophecies, nor gifts, nor healing, nor speaking with tongues, and the interpretation of tongues. Behold I say unto you, he that denieth these things knoweth not the Gospel of Christ; yea he has not read the scriptures; if so, he does not understand them. For do we not read that God is the same yesterday, to-day, and forever, and in him there is no variableness neither shadow of changing? And now, if ye have imagined up unto yourselves a god who doth vary, and in him there is shadow of changing, then have ye imagined up unto yourselves a god who is not a God of miracles. But behold, I will show unto you a God of miracles, even the God of Abraham, and the God of Isaac, and the God of Jacob; and it is that same God who created the heavens and the earth, and all things that in them are."[658] [658] Mormon ix, 7-11. =4. Nature of Spiritual Gifts.=--The gifts here spoken of are essentially endowments of power and authority, through which the purposes of God are accomplished, sometimes with accompanying conditions that appear to be supernatural. By such the sick may be healed, malignant influences overcome, spirits of darkness subdued, the Saints, humble and weak, may proclaim their testimonies and otherwise utter praises unto God in new and strange tongues, and others may interpret these words; the feeble human intellect may be invigorated by the heavenly touch of spiritual vision and blessed dreams, to see and comprehend things ordinarily withheld from mortal senses; direct communication with the fountain of all wisdom may be established, and the revelations of the Divine will may be obtained. =5.= These gifts have been promised of the Lord unto those who believe in His name;[659] they are to follow obedience to the requirements of the Gospel. Among believers, they are to serve for encouragement, and as incentives to higher communion with the Spirit.[660] They are not given as signs to gratify carnal curiosity; nor to satisfy a morbid craving for the wonderful. Men have been led to the light through manifestations of the miraculous; but events in the lives of these show that they are either such as would have found a knowledge of the truth in some other way, or they are but superficially affected, and as soon as the novelty of the new sensation has exhausted itself they wander again into the darkness from which they had for the time escaped. Miracles are not primarily intended, surely they are not needed, to prove the power of God; the simpler occurrences, the more ordinary works of creation do that. But unto the heart already softened and purified by the testimony of the truth, to the mind enlightened through the Spirit's power and conscious of obedient service in the requirements of the gospel, the voice of miracles comes with cheering tidings of a loving Parent's continued favor, with fresh and more abundant evidences of the magnanimity of an all-merciful God.[661] [659] Mark xvi, 16; Doc. and Cov. lxxxiv, 64-73. [660] Matt, xii, 38, 39; xvi, 1-4; Mark viii, 11, 12; Luke xi, 16-30. [661] See Note 6. =6.= Yet even to the unbeliever, the testimony of miracles should appeal, at least to the extent of argument favoring an investigation of the power through which these acts are wrought; in such cases miracles are as "a loud voice addressed to those who are hard of hearing." The purpose of spiritual gifts in the Church is explicitly set forth in a revelation from the Lord through Joseph Smith:--"Wherefore, beware lest ye be deceived; and that ye may not be deceived, seek ye earnestly the best gifts, always remembering for what they are given; For verily I say unto you, they are given for the benefit of those who love me and keep all my commandments, and him that seeketh so to do, that all may be benefited that seeketh or that asketh of me, that asketh and not for a sign that he may consume it upon his lusts."[662] [662] Doc. and Cov. xlvi, 8, 9. =7. Miracles= are commonly regarded as supernatural occurrences, taking place in opposition to the laws of nature. Such a conception is plainly erroneous, for the laws of nature are inviolable. However, as human understanding of these laws is at best but imperfect, events strictly in accordance with natural law may appear contrary thereto. The entire constitution of nature is founded on system and order; the laws of nature, however, are graded as are the laws of man. The application of a higher law in any particular case does not destroy the efficacy or validity of an inferior one; the lower law is as fully applicable as before to the case for which it is framed. For example, society has enacted a law forbidding, on peril of heavy penalties, any man appropriating the property of another; yet oftentimes officers of the law forcibly seize the possessions of their fellow-men, against whom judgments may have been rendered; and such acts are done to satisfy, not to violate justice. Jehovah commanded "Thou shalt not kill," and mankind has re-enacted the law, prescribing penalties for violation thereof. Yet sacred history testifies, that, in certain cases, the Lawgiver Himself has directly commanded His servants to vindicate justice by taking human life. The judge who passes the extreme sentence upon a convicted murderer, and the executioner who carries into effect that dread mandate, act not in opposition to "Thou shalt not kill," but actually in support of this decree. =8.= With some of the principles upon which the powers of nature operate, we are in a degree acquainted; and in contemplating them we are no longer surprised, though deeper reflection may show that even the commonest occurrence is wonderful and strange. But any event beyond the ordinary is pronounced miraculous, supernatural, if not indeed unnatural, and we are more or less awe-stricken by the same.[663] When the prophet Elisha caused the axe to float in the river,[664] he brought to his service, through the exercise of the authority of the priesthood, a power superior to that of gravity. Without doubt, the iron was heavier than the water; yet by the operation of this higher force it was supported, suspended, or otherwise sustained at the surface, as if it were held there by a human hand, or rendered sufficiently buoyant by attached floaters. [663] See Note 1. [664] II Kings vi, 5-7. =9.= Wine ordinarily consists of about four-fifths water, the rest being a variety of chemical compounds the elements of which are abundantly present in the air and soil. The ordinary method--what we term the natural method--of bringing these elements into proper combination is by planting the grape, then cultivating the vine till the fruit is ready to yield its juice in the press. But by the exercise of a power not within purely human reach, the Savior, at the marriage in Cana,[665] called those elements together, and brought about a chemical transformation within the water-pots of stone, resulting in the production of pure wine. So, too, when the multitudes were fed, under His priestly touch and authoritative blessing the bread and fishes increased in substance, as if the seasons of years had been consumed in their growth according to what we consider the natural order. In healing the leprous, the palsied, and the infirm, the disordered bodily parts were brought again into their normal and healthful state; the impurities operating as poisons in the tissues were removed by means more rapid and effectual than those which depend upon the action of drugs and medicine. [665] John ii, 1-11. See "Miracles" in "Jesus the Christ," pp. 147, 151. =10.= No earnest observer, no reasoning mind, can doubt the existence of intelligences and organisms which the senses of man do not reveal. This world seems but the temporal embodiment of things spiritual. The Creator has told us that He formed all things spiritual before they were made temporal.[666] The flowers that flourish and die on earth are perhaps represented above by imperishable blossoms of transcendent beauty and entertaining fragrance. Man is shaped after the image of Deity; his mind, though darkened by custom and weakened by injurious habit, is still a fallen type of immortal thought and Divine reason; and though the space separating the human and the Divine in thought, desire, and action, be as wide as that between sea and sky, for as the stars are above the earth so are the ways of God above those of man, yet we may affirm a strict analogy between the spiritual and the temporal. When the eyes of Elisha's servant were opened, the man saw the hosts of heavenly warriors covering the mountains about Dothan,--footmen, horsemen, and chariots, armed for fight against the Syrians.[667] When Israel encompassed Jericho,[668] may we not believe that the Captain of the Lord's host[669] and his heavenly train were there, and that before their angelic powers, sustained by the faith and obedience of the mortal army, the walls were leveled? [666] See Note, page 199. [667] II Kings vi, 13-18. [668] Josh. vi. [669] Josh. v, 13, 14. =11.= Some of the latest and highest achievements of man in the utilization of natural forces approach the conditions of spiritual operations. To count the ticking of a watch a hundred miles away; to speak in but an ordinary tone and be heard across the country; to signal from one hemisphere and be understood on the other though oceans roll and roar between; to bring the lightning into our homes and make it serve as fire and torch;--are not these miracles? The possibility of such would not have been received with credence before their actual accomplishment. The President of the Republic, sitting in his chair of state at the nation's capital, talks with all parts, even with the ends of this great country; and if the apparatus be in order, if operators and officials be true, he is rightly informed of every movement of importance anywhere in the land. The orbs of the universe are as truly connected by a system of inter-communication, surprisingly perfect in its action and adaptation. These and the other innumerable miracles of creation are accomplished in strict accordance with the laws of nature, which are the laws of God. But we must return to a further consideration of the specific manifestations of spiritual gifts within the Church. =12. An Enumeration of the Gifts of the Spirit= cannot be made complete by man, so numerous, so extensive are the blessings of the Father for His children. Yet the more common of these spiritual manifestations have been specified by inspired scriptural writers, and by the sure word of revelation. Paul writing to the Corinthian Saints,[670] Moroni inditing his last appeal to the Lamanites,[671] and the voice of the Lord directed to the people of His Church in this dispensation,[672] each names many of the great gifts of the Spirit. From these scriptures, we learn that every man has received some gift from God; and in the great diversity of gifts all do not receive the same. "To some it is given by the Holy Ghost to know the differences of administration.... And again it is given by the Holy Ghost to some to know the diversities of operations whether it be of God, that the manifestations of the Spirit may be given to every man to profit withal. And again, verily I say unto you, to some it is given by the Spirit of God, the word of wisdom; to another it is given the word of knowledge, that all may be taught to be wise, and to have knowledge. And again to some it is given to have faith to be healed; and to others it is given to have faith to heal. And again to some it is given the working of miracles, and to others it is given to prophesy, and to others the discerning of spirits. And again, it is given to some to speak with tongues; and to another it is given the interpretation of tongues; and all these gifts cometh from God for the benefit of the children of God."[673] [670] I Cor. xii, 4-11. [671] Moroni x, 7-19. [672] Doc. and Cov. xlvi, 8-29. [673] Doc. and Cov. xlvi, 11-26; see also I Cor. xii, 4-11. =13. The Gift of Tongues and Interpretation.=--The gift of tongues constituted one of the first miraculous manifestations of the Holy Ghost unto the apostles of old. It was included by the Savior among the special signs appointed to follow the believer; "In my name," said He, "they shall speak with new tongues."[674] The early fulfillment of this promise in the case of the apostles themselves was realized on the succeeding Pentecost, when they, having assembled in one place, were filled with the Holy Ghost and began to speak in strange tongues.[675] When the door of the Gospel was first opened to the Gentiles, the converts rejoiced in the Holy Ghost which had fallen upon them and which gave them utterance in tongues.[676] This gift with others manifested itself among certain disciples at Ephesus,[677] on the occasion of their receiving the Holy Ghost. In the present dispensation, this gift, again promised to the Saints, finds frequent exercise. Its chief employment is in the function of praise rather than that of instruction and preaching; and this is agreeable to Paul's teaching, "For he that speaketh in an unknown tongue speaketh not unto men but unto God."[678] An unusual manifestation of the gift was witnessed on the occasion of the Pentecostal conversion of the Jews, already referred to, when the apostles addressing the multitude, were understood by all the diversified company, each listener hearing their teachings in his own tongue.[679] This special gift was here associated with higher endowments of power; the occasion was one of instruction, admonition, and prophecy. The gift of interpretation may be possessed by the one speaking in tongues, though more commonly the separate powers are exercised by different persons. [674] Mark xvi, 17. [675] Acts ii, 4. [676] Acts x, 46. [677] Acts xix, 6. [678] I Cor. xiv, 2. [679] Acts ii, 6-12. =14. The Gift of Healing= was exercised extensively in the dispensation of the Savior and His apostles; indeed, healing constituted by far the greater part of the miracles wrought at that time. By authoritative ministrations, the eyes of the blind were opened; the dumb were made to speak; the deaf to hear; the lame leaped for joy; afflicted mortals, bowed with infirmity, were lifted erect and enjoyed the vigor of youth; the palsied were made well; lepers were cleansed; impotence was banished; and fevers were assuaged. In this, the dispensation of the fulness of times, this power is possessed by the Church, and its manifestation is of frequent occurrence among the Saints. Thousands of blessed recipients can testify to the fulfillment of the Lord's promise, that if His servants lay hands on the sick, they shall recover.[680] [680] Mark xvi, 18; see also Doc. and Cov. lxxxiv, 68. =15.= The usual method of administering to the sick is by the imposition of hands of those who possess the requisite authority of the priesthood;--this being agreeable to the Savior's instructions in former days,[681] and according to Divine revelation in the present day.[682] This part of the ordinance is usually preceded by an anointing with oil previously consecrated. The Latter-day Saints profess to abide by the counsels of James of old,[683] "Is any sick among you? Let him call for the elders of the church, and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." [681] The same; see also James v, 14, 15. [682] Doc. and Cov. xlii, 43-44. [683] James v, 14, 15. =16.= Though the authority to administer to the sick belongs to the elders of the Church in general, some possess this power in an unusual degree, having received it as a special endowment of the Spirit. Another gift, allied to this, is the power of exercising faith to be healed;[684] which is manifested in varying degrees. Not always are the administrations of the elders followed by immediate healings; the afflicted may be permitted to suffer in body, perhaps for the accomplishment of Divine purposes,[685] and in the time appointed of the Lord, His children pass through bodily death. But let the counsels of God be observed in administering to the afflicted; then if they recover, they live unto the Lord; and the assuring promise is added that those who die under such conditions die unto the Lord.[686] [684] Doc. and Cov. xlvi, 19; xlii, 48-51; see also Acts xiv, 9; Matt, viii, 10; ix, 28, 29. [685] See instances of Job. [686] Doc. and Cov. xlii, 44-46. =17. Visions and Dreams= have constituted a means of communication between God and His children in every dispensation of the priesthood. In general, visions are manifested to the waking senses, whilst dreams are given during sleep. In the vision, however, the senses may be so affected as to render the person practically unconscious, at least oblivious to ordinary occurrences, while he is able to discern the heavenly manifestation. In the earlier dispensations, the Lord very frequently communicated through dreams and visions, often-times revealing to His prophets the events of the future even to the latest generations. From the multitude of instances recorded, let us select a few. Consider the case of Enoch,[687] unto whom the Lord spake face to face, showing him the course of the human family until and beyond the second coming of the Savior. The brother of Jared[688] because of his righteousness was so blessed of God as to be shown all the inhabitants of the earth, both those who had previously existed and those who were to follow. Unto Moses the will of God was made known with the visual manifestation of fire.[689] Lehi received his instructions to leave Jerusalem[690] through dreams; and on many subsequent occasions the Lord communicated with this patriarch of the western world by visions and by dreams. The Old Testament prophets were generally so favored; e. g., Jacob the father of all Israel,[691] Job the patient sufferer,[692] Jeremiah,[693] Ezekiel,[694] Daniel,[695] Habakkuk,[696] Zechariah.[697] [687] Pearl of Great Price: Moses vi, 27-39. [688] Ether iii. [689] Exo. iii, 2. [690] I Nephi ii, 2-4. [691] Gen. xlvi, 2. [692] Job iv, 12-21. [693] Jer. i, 11-16. [694] Ezek. i; ii, 9, 10; iii, 22, 23; viii; xxxvii, 1-10, etc. [695] Dan. vii; viii. [696] Hab. ii, 2, 3. [697] Zech. i, 8-11; 18-21; ii, 1, 2; iv; v; vi, 1-8. =18.= The dispensation of Christ and His apostles was marked by similar manifestations. The birth of John the Baptist was fore-told to his father while he was officiating in priestly functions.[698] Joseph, betrothed to the Virgin, received through an angel's visit[699] tidings of the Christ yet to be born; and on subsequent occasions he received warnings and instructions in dreams concerning the welfare of the Holy Child.[700] The Magi, returning from their pilgrimage of worship, were warned in dreams of Herod's treacherous designs.[701] Saul of Tarsus was shown in a vision the messenger whom God was about to send to him to minister in the ordinances of the priesthood;[702] and other visions followed.[703] Peter was prepared for the ministry to the Gentiles through a vision;[704] and John was so favored of God in this respect that the book of Revelation is occupied by the record. [698] Luke i, 5-22. [699] Matt. i, 20. [700] Matt. ii, 13, 19, 22. [701] Matt. ii, 12. [702] Acts ix, 12. [703] Acts xvi, 9; xviii, 9, 10; xxii, 17-21. [704] Acts x, 10-16; xi, 5-10. =19.= Most of the visions and dreams recorded in scripture have been given to the chosen people through the ministering priesthood; but there are exceptional instances of such manifestations unto some, who, at the time, had not entered the fold. Such, for example, was the case with Saul and Cornelius; but in these instances the Divine manifestations were immediately preliminary to conversion. Dreams with special import were given to Pharaoh,[705] Nebuchadnezzar,[706] and others; but it required a higher power than their own to interpret them; and Joseph and Daniel were called to officiate. The dream given to the Midianite soldier, and its interpretation by his fellow,[707] betokening the victory of Gideon, were true manifestations; as also the dream of Pilate's wife,[708] in which she learned of the innocence of the accused Christ. [705] Gen. xli; see other instances in Gen. xl. [706] Dan. ii. [707] Jud. vii, 13, 14. [708] Matt. xxvii, 19. =20. The Gift of Prophecy= distinguishes its possessor as a prophet,--literally, one who speaks for another; specifically, one who speaks for God,[709] It is distinguished by Paul as one of the most desirable of spiritual endowments, and its pre-eminence over the gift of tongues he discusses at length.[710] To prophesy is to receive and declare the word of God, and the statement of His will to the people. The function of prediction, often regarded as the sole essential of prophecy, is but one among many characteristics of this divinely given power. The prophet may have as much concern with the past as with the present or the future; he may exercise his gift in teaching through the light of, and by the experience of preceding events, as in fore-telling occurrences. The prophets of God have ever been in special favor with Him, being privileged to learn of His will and designs; indeed, the promise is made that the Lord will do nothing except He reveal His secret purposes unto His servants, the prophets.[711] These chosen oracles stand as mediators between God and mortals, pleading for or against the people.[712] [709] See note 2. [710] I Cor. xiv, 1-9. [711] Amos iii, 7. [712] I Kings xviii, 36, 37; Rom. xi, 2, 3; James v, 16-18; Rev. xi, 6. =21.= No special ordination in the priesthood is essential to man's receiving the gift of prophecy; bearers of the Melchizedek order, Adam, Noah, Moses, and a multitude of others were truly prophets, but not more truly so than were many who exercised the Aaronic functions only--as for example most of the Old Testament priests subsequent to the time of Moses, and John the Baptist.[713] The ministrations of the prophetesses Miriam[714] and Deborah[715] show that this gift may be possessed by women also. In the time of Samuel, the prophets were organized into a special order, to aid their purposes of study and improvement.[716] [713] Matt. xi, 8-10. [714] Exo. xv, 20. [715] Jud. iv, 4. [716] See Note 3. =22.= In the present dispensation, this great gift is enjoyed in a fulness equal to that of any preceding time. The Lord's will concerning present duties is made known to His people through the mouths of prophets; and events of great import are fore-told.[717] The very fact of the present existence and growing condition of the Church is an undeniable testimony of the power and reliability of modern prophecy. The Latter-day Saints constitute a body of witnesses, numbering hundreds of thousands, to the effect of this, one of the great gifts of God. [717] Doc. and Cov. i, 4; lxxxvii. =23. Revelation= is the means through which the will of God is declared directly and in fulness to man. Under circumstances best suiting the Divine purposes, through the dreams of sleep or in waking visions of the mind, by voices without visional appearance, or by actual manifestations of the Holy Presence before the eye, God makes known His designs, and charges His chosen vessels to bear the sacred messages so imparted. Under the influence of inspiration, or its more potent manifestation--revelation, man's mind is enlightened, and his energies quickened to the accomplishment of wonders in the work of human progress; touched with a spark from the heavenly altar, the inspired instrument cherishes the holy fire within his soul, and imparts it to others as he may be led to do; he is the channel through which the will of God is conveyed. The words of him who speaks by revelation in its highest form, are not his own; they are the words of God Himself; the mortal mouth-piece is but the trusted conveyer of these heavenly messages. With the authoritative, "Thus saith the Lord," the revelator delivers the burden intrusted to his care. =24.= The Lord strictly observes the principles of order and propriety in giving revelation to His servants. Though it is the privilege of any person to live so as to merit this gift in the affairs of his special calling, only those appointed and ordained to the offices of presidency are to be revelators to the people at large. Concerning the President of the Church, who at the time of the revelation here referred to was the Prophet Joseph Smith, the Lord has said to the elders of the Church:--"And this ye shall know assuredly, that there is none other appointed unto you to receive commandments and revelations until he be taken, if he abide in me.... And this shall be a law unto you, that ye receive not the teachings of any that shall come before you, as revelations or commandments. And this I give unto you that you may not be deceived, that you may know they are not of me."[718] [718] Doc. and Cov. xliii, 3, 5, 6. =25. The Testimony of Miracles.=--The Savior's promise in a former day[719] as in the present dispensation[720] is definite, to the effect that specified gifts of the Spirit are to follow the believer as signs of Divine favor. The possession and exercise of such gifts may be taken therefore as essential features of the Church of Christ.[721] Nevertheless we are not justified in regarding the evidence of miracles as infallible testimony of authority from heaven; on the other hand, the scriptures furnish abundant proof that spiritual powers of the baser sort have wrought miracles, and will continue so to do, to the deceiving of many who lack discernment. If miracles be accepted as infallible evidence of godly power, the magicians of Egypt, through the wonders which they accomplished in opposition to the ordained plan for Israel's deliverance, have as good a claim to our respect as has Moses.[722] John the Revelator saw in vision a wicked power working miracles, and thereby deceiving many; doing great wonders, even bringing fire from heaven.[723] Again, he saw three unclean spirits, whom he knew to be "the spirits of devils working miracles."[724] [719] Mark xvi, 17-18. [720] Doc. and Cov. lxxxiv, 65-73. [721] See Notes 4 and 5. [722] Exo. vii-xi. [723] Rev. xiii, 11-18. [724] Rev. xvi, 13-14. =26.= Consider, in connection with this, the prediction made by the Savior:--"There shall arise false Christs, and false prophets, and shall show great signs and wonders, insomuch that, if it were possible, they shall deceive the very elect."[725] The invalidity of miracles as a proof of righteousness is declared in an utterance of Christ Jesus regarding the events of the great judgment:--"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity."[726] The Jews, to whom these teachings were addressed, knew that wonders could be wrought by evil powers; for they charged Christ with working miracles by the authority of "Beelzebub the prince of devils."[727] [725] Matt. xxiv, 24. [726] Matt. vii, 22-23. [727] Matt. xii, 22-30; Mark iii, 22; Luke xi, 15. See "Jesus the Christ," p. 265. =27.= If the working of miracles were a distinctive characteristic of the holy priesthood, we would look for the testimony of wondrous manifestations in connection with the work of every prophet and authorized minister of the Lord; yet we fail to find a record of miracles in the case of Zechariah, Malachi, and other prophets of old; while of John the Baptist, whom Christ declared to be more than a prophet,[728] it was plainly said that he did no miracle;[729] nevertheless, in rejecting John's doctrine, the unbelievers were ignoring the counsel of God against their own souls.[730] To be valid as a testimony of truth, miracles must be wrought in the name of Christ, and to His honor, in furtherance of the plan of salvation. As stated, they are not given to satisfy the curious and the lustful, nor as a means of gaining notoriety for him through whom they are accomplished. These gifts of the true Spirit are manifested in support of the message from heaven, and in corroboration of the words spoken by authority. [728] Matt. xi, 9. [729] John x, 41. [730] Luke vii, 30. =28. Imitations of Spiritual Gifts.=--The proofs already cited of miraculous achievements by powers other than of God, and the scriptural predictions concerning such deceptive manifestations in the last days, ought to be our warning against spurious imitations of the gifts of the Holy Spirit. Satan has shown himself to be an accomplished strategist and a skilful imitator; the most deplorable of his victories are due to his simulation of good, whereby the undiscerning have been led captive. Let us not be deluded with the thought that any act, the immediate result of which appears to be benign, is necessarily productive of permanent good. It may serve the dark purposes of man's arch-enemy to play upon the human sense of goodness, even to the extent of healing the body, and apparently of thwarting death. =29.= The restoration of the priesthood to earth in this age of the world was followed by a phenomenal growth of the vagaries of spiritualism, whereby many have been led to put their trust in Satan's counterfeit of God's eternal power. The development of the healing gift in the Church today is imitated in a degree comparable to that with which the magicians simulated the miracles of Moses, by the varied faith cures and their numerous modifications. For those to whom miraculous signs are all-sufficient, the imitation will answer as well as would the real; but the soul who regards the miracle in its true nature as but one element of the system of Christ, possessing value as a positive criterion only as it is associated with the numerous other characteristics of the Church, will not be deceived. =30. Spiritual Gifts in the Church Today.=--The Latter-day Saints claim to possess within the Church all the sign-gifts promised as the heritage of the believer. They point to the unimpeached testimonies of thousands who have been blessed with direct and personal manifestations of heavenly power; to the once blind, and dumb, halt, and weak in body, who have been freed from their infirmities through their faith and by the ministrations of the priesthood; to a multitude who have voiced their testimony in tongues with which they were naturally unfamiliar; or who have demonstrated their possession of the gift by a phenomenal mastery of foreign languages, when such was necessary to the discharge of their duties as preachers of the word of God; to many who have enjoyed communion with heavenly beings; to others who have prophesied in words that have found their speedy vindication in literal fulfillment; and to the Church itself, whose growth has been guided by the voice of its Divine Leader, made known through the gift of revelation.[731] [731] Sec Note 7. NOTES. =1. A Seeming Miracle.=--A few years ago, Herr Werner Siemens, a German scientist of note, visited the pyramid of Gizeh, and, accompanied by a couple of Arab guides, climbed to the top. He observed that the atmospheric conditions were very favorable to electric manifestations. Fastening a large brass button to an empty water-gourd in the hands of one of the Arabs, and then placing his knuckle within a short distance from the button, he drew therefrom a succession of brilliant sparks, accompanied of course by the crackling noises characteristic of electric discharges. The guides viewed this exhibition of supernatural powers with amazement and terror, which reached a climax when their master stretched his staff above his head, and the stick was surmounted by a beautiful St. Elmo's flame. This spectacle was more than the superstitious Bedouins could bear, they trembled before an enchanter who could play with lightning and fire as with a toy, and who carried miniature thunder in his coat pocket; so they fled down the steps with dangerous precipitation, and soon disappeared in the desert. =2. The Term "Prophet"= appears in the English Bible as the translation of a number of ancient terms, the most usual of which is _nabhi_ (Hebrew), signifying "to bubble forth like a fountain." Another of the original words is _rheo_ (Greek), meaning "to flow," and by derivation "to speak forth," "to utter," "to declare." A prophet, then, is one from whom flow forth the words of a higher authority. Aaron is spoken of as a prophet or spokesman to Moses (Exo. vii, 1); but in the usual sense, the prophet is the representative of God. Closely allied with the calling of the prophet is that of the seer; indeed, at a time prior to that of Samuel, the common designation of the oracle of God was seer: "for he that is now called a prophet was beforetime called a seer" (I Sam. ix, 9). The seer was permitted to behold the visions of God, the prophet to declare the truths so learned; the two callings were usually united in the same person. Unto the prophet and seer the Lord usually communicated in visions and dreams; but an exception to this order was made in the case of Moses, who was so faithful and so great in all things good, that the Lord discarded the usual means and declared Himself to His servant face to face (Num. xii, 6-8). =3. Prophets Organized.=--The prophet's office existed among men in the earliest periods of history. Adam was a prophet (Doc. and Cov. cvii, 53-56); as also were Enoch (Jude 14; P. of G. P., Moses vi, 26), Noah (Gen. vi, vii; P. of G. P., Moses viii, 19; II Peter ii, 5), Abraham (Gen. xx, 7), Moses (Deut. xxxiv, 10), and a multitude of others who ministered at intermediate and subsequent times. Samuel, who was established in the eyes of all Israel as a prophet of the Lord (I Sam. iii, 19, 20), organized the prophets into a society for common instruction and edification. He established schools for the prophets, theological colleges, where men were trained in things pertaining to holy offices; the students were generally called "sons of the prophets" (I Kings xx, 35; II Kings ii, 3, 5, 7; iv, 1, 38; ix, 1). Such schools were established at Ramah (I Sam. xix, 19, 20), Bethel (II Kings ii, 3), Jericho (II Kings ii, 5), Gilgal (II Kings iv, 38). The members seem to have lived together as a society (II Kings vi, 1-4). In the present dispensation, a similar organization was effected under the direction of the prophet Joseph Smith; this also received the name of the School of the Prophets. =4. The Decline of Spiritual Gifts in former days= is admitted by many authorities on ecclesiastical history and Christian doctrine. As an instance of this kind of testimony to the departure of the spiritual graces from the apostate church, the following words of John Wesley may be applied:--"It does not appear that these extraordinary gifts of the Holy Spirit were common in the church for more than two or three centuries. We seldom hear of them after that fatal period when the emperor Constantine called himself a Christian, and from a vain imagination of promoting the Christian cause thereby, heaped riches and power and honor upon Christians in general, but in particular upon the Christian clergy. From this time they almost totally ceased; very few instances of the kind were found. The cause of this was not as has been supposed because there was no more occasion for them,--because all the world was become Christians. This is a miserable mistake; not a twentieth part of it was then nominally Christian. The real cause of it was the love of many, almost all Christians, so called, was waxed cold. The Christians had no more of the Spirit of Christ than the other heathens. The Son of Man, when he came to examine His Church, could hardly find faith upon the earth. This was the real cause why the extraordinary gifts of the Holy Ghost were no longer to be found in the Christian Church--because the Christians were turned heathens again, and only had a dead form left."--Wesley's Works, vii, 89; 26-27. =5. Sectarian Views concerning Continuance or Decline of Spiritual Gifts.=--"Protestant writers insist that the age of miracles closed with the fourth or fifth century, and that after that the extraordinary gifts of the Holy Ghost must not be looked for. Catholic writers, on the other hand, insist that the power to perform miracles has always continued in the Church; yet those spiritual manifestations which they describe after the fourth and fifth centuries savor of invention on the part of the priests, and childish incredulity on the part of the people; or else, what is claimed to be miraculous falls far short of the power and dignity of those spiritual manifestations which the primitive church was wont to witness. The virtues and prodigies, ascribed to the bones and other relics of the martyrs and saints, are puerile in comparison with the healings by the anointing with oil and the laying on of hands, speaking in tongues, interpretations, prophecies, revelations, casting out devils in the name of Jesus Christ; to say nothing of the gifts of faith, wisdom, knowledge, discernment of spirits, etc.--common in the Church in the days of the apostles (I Cor. xii, 8-10). Nor is there anything in the scriptures or in reason that would lead one to believe that they were to be discontinued. Still this plea is made by modern Christians--explaining the absence of these spiritual powers among them--that the extraordinary gifts of the Holy Ghost were only intended to accompany the proclamation of the gospel during the first few centuries, until the church was able to make its way without them, and they were to be done away. It is sufficient to remark upon this, that it is assumption pure and simple, and stands without warrant either of scripture or right reason; and proves that men had so far changed the religion of Jesus Christ that it became a form of godliness without the power thereof."--Elder B. H. Roberts, _Outlines of Ecclesiastical History_, part ii, sec. v, 6-8. =6. Miracles an Aid to Spiritual Growth.=--Apostle Orson Pratt, commenting on the utterances of Paul concerning the passing away of certain spiritual gifts (I Cor. xiii), writes in part as follows:--"The church in its militant and imperfect state, compared with its triumphant, immortal, and perfect state, is (in the 11th verse) represented by the two very different states of childhood and manhood. 'When,' says St. Paul, 'I was a child, I spake as a child, understood as a child, I thought as a child; but when I became a man I put away childish things.' In the various stages of education from childhood to manhood, certain indispensable rules, and diagrams, and scientific instruments are employed for the use and benefit of the pupil, that he may acquire a correct knowledge of the sciences, and be perfected in his studies. When the principles have been once acquired, and the student has been perfected in every branch of education, he can dispense with many of his maps, charts, globes, books, diagrams, etc.; as being, like childish things, no longer necessary; they were useful before his education was perfected, in imparting the desired knowledge, but having fulfilled their purposes, he no longer needs their assistance.... So it is with the Church in relation to spiritual gifts. While in this state of existence it is represented as a child: prophecy, revelations, tongues, and other spiritual gifts are the instruments of education. The child, or church, can no more be perfected in its education without the aid of these gifts as instruments, than the chemist could in his researches if he were deprived of the necessary apparatus for experiments. As the chemist needs his laboratory for experiments, as long as there remains any undiscovered truths in relation to the elements and compounds of our globe, so does the Church need the great laboratory of spiritual knowledge--namely, revelation and prophecy,--as long as it knows only in part.... As a human being, when a child, speaks as a child, understands as a child, and thinks as a child, so does the Church in this state of existence know only in part; but as the child, when it becomes a man, puts away childish things, so will the Church put away such childish things as 'prophecy in part,' 'knowledge in part,' and 'seeing in part,' when it grows up, through the aid of these things, to a perfect man in Christ Jesus; that which is in part will be done away or merged into the greater fulness of knowledge which there reigns."--_Divine Authenticity of the Book of Mormon_, i, 15. But none of these gifts will be done away as long as the occasion for their exercise continues. That this was the conviction of Apostle Orson Pratt, whose words are quoted above, is evident from the following utterances by the same authority:--"The affliction of devils, the confusion of tongues, deadly poisons and sickness, are all curses which have been introduced into the world by the wickedness of man. The blessings of the gospel are bestowed to counteract these curses. Therefore, as long as these curses exist, the promised signs [Mark xvi, 16-18; Doc. and Cov. lxxxiv, 65-72] are needed to counteract their evil consequences. If Jesus had not intended that the blessings should be as extensive and unlimited in point of time as the curses, He would have intimated something to that effect in His word. But when He makes a universal promise of certain powers, to enable every believer in the gospel throughout the world to overcome certain curses, entailed upon man because of wickedness, it would be the rankest kind of infidelity not to believe the promised blessing necessary, as long as the curses abound among men." =7. Modern Manifestations.=--The official and incidental publications of the Church abound in instances of miraculous manifestations during the current dispensation. A number of authenticated accounts with many cases are to be found as follows:--Orson Pratt's "Divine Authenticity of the Book of Mormon," chapter v; B. H. Roberts' "A New Witness for God," chapter xviii. For a brief treatment of "The Attitude of Science towards Miracles" see in "Jesus the Christ," p. 151, Note 7, summary of an article published by the Victoria Institute or Philosophical Society of Great Britain. LECTURE XIII. THE BIBLE. =Article 8.=--We believe the Bible to be the word of God, as far as it is translated correctly.... =1. Our Acceptance of the Bible.=--The Church of Jesus Christ of Latter-day Saints accepts the Bible as the first and foremost of her standard works, chief among the books which have been proclaimed as her written guides in faith and doctrine. In the respect and sanctity with which the Latter-day Saints regard the Bible, they are of like profession with Christian denominations in general, but differ from them in the additional acknowledgment of certain other scriptures as authentic and holy, which others are in harmony with the Bible, and serve to support and emphasize its facts and doctrines. There is, therefore, no specifically "Mormon" treatment of the Bible to be presented. The historical and other data, upon which is based the current Christian faith as to the genuineness of the biblical record, are accepted as unreservedly by the Latter-day Saints as by the members of any sect; and in literalness of interpretation this Church probably excels. =2.= Nevertheless, the Church announces a reservation in the case of erroneous translation, which may occur as a result of human incapacity; and even in this measure of caution we are not alone, for biblical scholars generally admit the presence of errors of the kind, many of them self-apparent. The Latter-day Saints believe the original records to be the word of God unto man, and, as far as these records have been translated correctly, the translations are regarded as equally authentic. The English Bible professes to be a translation made through the wisdom of man; in its preparation the most scholarly men have been enlisted; yet not a version has been published in which even the unlearned cannot perceive errors. However, an impartial investigator has cause to wonder more at the paucity of errors than that errors are to be found at all. =3.= There will be, there can be, no absolutely reliable translation of these or other scriptures, unless it be effected through the gift of translation, as one of the endowments of the Holy Ghost. The translator must have the spirit of the prophet if he would render in another tongue the prophet's words; and human wisdom leads not to that possession. Let the Bible then be read reverently, and with prayerful care, the reader ever seeking the light of the Spirit that he may discern between truth and the mistakes of men. =4. The Name "Bible."=--In present usage, the term _Holy Bible_ designates the collection of sacred writings otherwise known as the Jewish scriptures, containing an account of the dealings of God with the human family; which account is confined wholly, except in the record of ante-diluvian events, to the eastern hemisphere. The word _Bible_, though singular in form, is the English representative of a Greek plural, _Biblia_, signifying literally _the books_. The use of the word probably dates from the fourth century, at which time we find Chrysostom[732] employing the term to designate the scriptural books then accepted as canonical by the Greek Christians. It is to be noted, that the idea of a collection of books predominates in all early usages of the word _Bible_; the scriptures were, as they are, composed of the special writings of many authors, widely separated in time; and, from the striking harmony and unity prevailing throughout these diverse productions, strong evidence of their authenticity may be adduced. [732] See Note 1. =5.= The word _Biblia_ was thus endowed with a special meaning in the Greek, signifying _the books_, that is to say the holy books as distinguishing the sacred scriptures from all other writings; and the term soon became current in the Latin, in which tongue it was used from the first in its special sense. Through Latin usage, perhaps during the thirteenth century, the word came to be regarded as a singular noun signifying _the book_; this departure from the plural meaning, invariably associated with the term in the Greek original, led up to the popular error of regarding the Bible as having been a unified volume from the first. Hence we meet with the reputed derivation of the word from the Greek singular noun _Biblos_ meaning _the book_, but this is declared by a preponderance of good authority to be founded on a traditional misconception. It may appear that the derivation of a word is of trifling importance; yet in this case, the original form and first use of the title now current as that of the sacred volume must be of instructive interest, as throwing some light upon the compilation of the book in its present form. =6.= It is evident that the name _Bible_ is not of itself a biblical term; its use as a designation of the Jewish scriptures is wholly external to those scriptures themselves. In its earliest application, which dates from post-apostolic times, it was made to embrace most if not all the books of the Old and the New Testament. Prior to the time of Christ, the books of the Old Testament were known by no single collective name, but were designated in groups as (1) the Pentateuch, or five books of the Law; (2) the Prophets; and (3) the Hagiographa, comprising all sacred records not included in the other divisions. But we may the better consider the parts of the Bible by taking the main divisions separately. A very natural division of the biblical record is effected by the earthly work of the Savior; the written productions of pre-Christian times came to be known as the Old Covenant; those of the days of the Savior and the years immediately following, as the New Covenant.[733] The term _testament_ gradually grew in favor until the designations Old and New Testaments became common. [733] I Cor. xi, 25; see also Jer. xxxi, 31. THE OLD TESTAMENT. =7. Its Origin and Growth.=--At the time of our Lord's ministry in the flesh, the Jews were in possession of certain scriptures which they regarded as canonical or authoritative. There can be little doubt as to the authenticity of those works, for they were frequently quoted by both Christ and the apostles, by whom they were designated as "the scriptures."[734] The Savior specifically refers to them under their accepted terms of classification as "the law of Moses, the prophets, and the psalms."[735] The books thus accepted by the people in the time of Christ are sometimes spoken of as the Jewish canon of scripture. The term _canon_, now generally current, suggests not books that are merely credible, authentic, or even inspired, but such books as are recognized as authoritative guides in profession and practice. The term is instructive in its derivation. Its Greek original, _kanon_, signified a straight measuring rod, and hence it came to mean an authoritative standard of comparison, a rule, or test, as applied to moral subjects as well as to material objects. [734] John v, 39; Acts xvii, 11. [735] Luke xxiv, 44. =8.= As to the formation of the Jewish canon, or the Old Testament, we read that Moses wrote the first part of it, viz. the Law; and that he committed it to the care of the priests, or Levites, with a command that they preserve it in the ark of the covenant,[736] to be a witness against Israel in their transgressions. Fore-seeing that a king would some day govern Israel, Moses commanded that the monarch should make a copy of the Law for his guidance.[737] Joshua, successor of Moses, as leader and law-giver of Israel, wrote further of the dealings of God with the people, and of the Divine precepts; and this writing he evidently appended to the Law as recorded by Moses.[738] Three centuries and a half after the time of Moses, when the theocracy had been replaced by a monarchy, Samuel, the approved prophet of the Lord, wrote of the change "in a book, and laid it up before the Lord."[739] And thus we see the law of Moses was augmented by later authoritative records. From the writings of Isaiah, we learn that the people had access to the "Book of the Lord;" for the prophet admonished them to seek it out, and read it.[740] It is evident, then, that in the time of Isaiah the people had a written authority in doctrine and practice. [736] Deut. xxxi, 9, 24-26. [737] Deut. xvii, 18. [738] Joshua xxiv, 26. [739] I Sam. x, 25. [740] Isaiah xxxiv, 16. =9.= Nearly four centuries later (640-630 B. C.), while the righteous king Josiah occupied the throne of Judah as a part of divided Israel, Hilkiah the high priest and father of the prophet Jeremiah found in the temple "a book of the law of the Lord,"[741] which was read before the kings.[742] Then, during the fifth century B. C., in the days of Ezra, the edict of Cyrus permitted the captive people of Judah, a remnant of once united Israel, to return to Jerusalem,[743] there to rebuild the temple of the Lord, according to the law[744] of God then in the hand of Ezra. From this we may infer that the written law was then known; and to Ezra is usually attributed the credit of compiling the books of the Old Testament as far as completed in his day, to which he added his own writings.[745] In this work of compilation he was probably assisted by Nehemiah and the members of the Great Synagogue,--a Jewish college of a hundred and twenty scholars.[746] The book of Nehemiah, which gives a continuation of the historical story as recorded by Ezra, is supposed to have been written by the prophet whose name it bears, in part at least during the life of Ezra. Then, a century later, Malachi,[747] the last of the prophets of note who flourished before the opening of the dispensation of Christ, added his record, completing, and virtually closing the pre-Christian canon, with a prophetic promise of the Messiah and of the messenger whose commission would be to prepare the way of the Lord. [741] II Chron. xxxiv, 14-15; see also Deut. xxxi, 26. [742] II Kings xxii. [743] Ezra i, 1-3. [744] See Ezra vii, 12-14. [745] The Book of Ezra. [746] This historical information is given in certain of the apocryphal works; see II Esdras. [747] Mal. iii, iv. =10.= Thus, it is evident that the Old Testament grew with the successive writings of authorized and inspired scribes from Moses to Malachi, and that its compilation was a natural and gradual process, each addition being deposited, or, as the sacred record gives it, "laid up before the Lord," in connection with the previous writings. Undoubtedly there were known to the Jews many other books, not included in our present Old Testament; references to such are abundant in the scriptures themselves, which references prove that many of those extra-canonical records were regarded as of great authority. But concerning this we will enquire further in connection with the Apocrypha. The recognized canonicity of the Old Testament books is attested by the numerous references in the latter to the earlier books, and by the many quotations from the Old Testament occurring in the New. About two hundred and thirty quotations or direct references have been listed; and in addition to these, hundreds of less direct allusions occur. =11. Language of the Old Testament.=--It is highly probable, almost certain indeed, that nearly all the books of the Old Testament were originally written in Hebrew. Scholars profess to have found evidence that small portions of the books of Ezra, Daniel, and Jeremiah were written in the Chaldee language; but the prevalence of Hebrew as the language of the original scriptures has given to the Old Testament the common appellation, Hebrew or Jewish canon. Of the Pentateuch, two versions have been recognized,--the Hebrew proper and the Samaritan,[748] the latter of which was preserved in the most ancient of Hebrew characters by the Samaritans, between whom and the Jews there was lasting enmity. [748] See Note 2. =12. The Septuagint.=--Passing over the Peshito or early Syriac version of the Old Testament as of minor significance, we recognize as the first important translation of the Hebrew canon that known as the _Septuagint_.[749] This was a Greek version of the Old Testament, translated from the Hebrew at the instance of an Egyptian monarch, probably Ptolemy Philadelphus, about 286 B. C. The name _Septuagint_ suggests the number seventy, and is said to have been given because the translation was made by a body of seventy-two elders (in round numbers seventy); or, as other traditions say, because the work was accomplished in seventy, or seventy-two days; or, according to yet other stories, because the version received the sanction of the Jewish ecclesiastical council, the Sanhedrin, which comprised seventy-two members. Certain it is that the Septuagint (sometimes indicated by the numerals LXX) was the current version among the Jews in the days of Christ's ministry, and was quoted by the Savior and the apostles in their references to the old canon. It is regarded as the most authentic of the ancient versions, and is accepted at the present time by the Greek Christians and other eastern churches. It is evident, then, that from a time nearly three hundred years before Christ, the Old Testament has been current in both Hebrew and Greek: this duplication has been an effective means of protection against alterations. [749] See Note 3. =13. The Present Compilation= recognizes thirty-nine books in the Old Testament: these were originally combined as twenty-two books, corresponding to the letters in the Hebrew alphabet. The thirty-nine books as at present constituted may be conveniently classified as follows: (1.) The Pentateuch or Books of the Law 5 (2.) The Historical Books 12 (3.) The Poetical Books 5 (4.) The Books of the Prophets 17 =14.= (1.) =The Books of the Law.=--The first five books in the Bible are collectively designated as the _Pentateuch_ (_pente_--five, _teuxos_--volume); and were known among the early Jews as the _Torah_, or the law. Their authorship is traditionally ascribed to Moses,[750] and in consequence the "Five Books of Moses" is another commonly used designation. They give the history, brief though it be, of the human race from the creation to the flood, and from Noah to Israel; then a more particular account of the chosen people through their period of Egyptian bondage; thence during the journey of four decades in the wilderness to the encampment on the farther side of Jordan. [750] Ezra vi, 18; vii, 6; Neh. viii, 1; John vii, 19. =15.= (2.) =The Historical Books=, twelve in number, comprise the following: Joshua, Judges, Ruth, I and II Samuel, I and II Kings, I and II Chronicles, Ezra, Nehemiah, Esther. They tell the story of the Israelites entering the land of promise, and their subsequent career through three distinct periods of their existence as a people:--(1) as a theocratic nation, with a tribal organization, all parts cemented by ties of religion and kinship; (2) as a monarchy, at first a united kingdom, later a nation divided against itself; (3) as a partly conquered people, their independence curtailed by the hand of their victors. =16.= (3.) =The Poetical Books= number five: Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. They are frequently spoken of as the doctrinal or didactic works, and the Greek designation Hagiographa (_hagios_--holy, and _graphe_--a writing) is still applied.[751] These are of widely different ages, and their close association in the Bible is probably due to their common use as guides in devotion amongst the Jewish churches. [751] As stated, the Hagiographa, or "sacred writings," are generally understood to include the five poetical works of the Old Testament. By some authorities, the list is extended to include all the books mentioned in the Talmud as hagiographa; viz., Ruth, Chronicles, Ezra and Nehemiah, Esther, Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon, Lamentations, and Daniel. =17.= (4.) =The Books of the Prophets= comprise the five larger works of Isaiah, Jeremiah, the Lamentations of Jeremiah, Ezekiel, and Daniel, commonly known as the works of the _Major Prophets_; and the twelve shorter books of Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, and Malachi, known to Bible scholars as the books of the _Minor Prophets_. These give the burden of the Lord's word to His people, encouragement, warning and reproof, as suited their condition, before, during, and after their captivity.[752] [752] See Note 4. =18. The Apocrypha= comprise a number of books of doubtful authenticity, though such have been at times highly esteemed. Thus, they were added to the Septuagint, and for a time were accorded recognition among the Alexandrine Jews. However, they have never been generally admitted, being of uncertain origin. They are not quoted in the New Testament. The designation apocryphal (meaning hidden, or secret) was first applied to the books by Jerome, because, said he, "the church doth read [them] for example of life and instruction of manners, but yet doth it not apply them to establish any doctrine." The Roman church professes to acknowledge them as scripture, action to this end having been taken by the council of Trent (1546); though the doubt of the authenticity of the works seems still to exist even among the Roman Catholic authorities. The sixth article in the Liturgy of the Church of England defines the orthodox views of the church as to the meaning and intent of Holy Scripture; and, after specifying the books of the Old Testament which are regarded as canonical, proceeds in this wise:--"And the other books (as Hierome [Jerome] saith) the church doth read for example of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following:--The Third Book of Esdras; The Fourth Book of Esdras; The Book of Tobias; The Book of Judith; The rest of the Book of Esther; The Book of Wisdom; Jesus, the Son of Sirach; Baruch the Prophet; The Song of the Three Children; The Story of Susanna; Of Bel and the Dragon; The Prayer of Manasses; The First Book of Maccabees; The Second Book of Maccabees." THE NEW TESTAMENT. =19. Its Origin and Authenticity.=--Since the latter part of the fourth century of our present era, there has arisen scarcely a single question of importance regarding the authenticity of the books of the New Testament as at present constituted. From that time until the present, the New Testament has been accepted as an unquestioned canon of scriptures by all professed Christians.[753] In the fourth century, there were generally current several lists of the books of the New Testament as we now have them; of these may be mentioned the catalogues of Athanasius, Epiphanius, Jerome, Rufinus, and Augustine of Hippo, and the list announced by the third Council of Carthage. To these may be added four others, which differ from the foregoing in omitting the Revelation of John in three cases, and the same with the Epistle to the Hebrews in one. [753] See Notes 5 and 6. =20.= This superabundance of evidence relating to the constitution of the New Testament canon in the fourth century is a result of the anti-Christian persecution of that period. At the beginning of the century in question, the oppressive measures of Diocletian, emperor of Rome, were directed not alone against the Christians as individuals and as a sect, but against their sacred writings, which the fanatical and cruel monarch sought to destroy. Some degree of leniency was extended to those persons who yielded up the holy books that had been committed to their care; and not a few embraced this opportunity of saving their lives. When the rigors of persecution were lessened, the churches sought to judge their members who had weakened in their allegiance to the faith, as shown by their surrender of the scriptures, and all such were anathematized as traitors. Inasmuch as many books that had been thus given up under the pressure of threatening death were not at that time generally accepted as holy, it became a question of first importance to decide just which books were of such admitted sanctity that their betrayal would make a man a traitor.[754] Hence we find Eusebius designating the books of the Messianic and apostolic days as of two classes:--(1) Those of acknowledged canonicity, viz:--the gospels, the epistles of Paul, Acts, I John, I Peter, and probably the Apocalypse. (2) Those of disputed authenticity, viz:--the epistles of James, II Peter, II and III John, and Jude. To these classes he added a third class, including books that were admittedly spurious.[755] [754] See Tregelles' "Historic Evidence of the Origin ... of the Books of the New Testament," p. 12--. [755] See Eusebius, "Ecclesiastical History," iii, 25. =21.= As stated, the list published by Athanasius, which dates from near the middle of the fourth century, gives the constitution of the New Testament as we now have it; and at that time all doubts as to the correctness of the enumeration seem to have been put to rest; and we find the Testament of common acceptance by professing Christians in Rome, Egypt, Africa, Syria, Asia Minor, and Gaul. The testimony of Origen, who flourished in the third century, and that of Tertullian, who lived during the second, were tested and pronounced conclusive by the later writers in favor of the canonicity of the gospels and the apostolic writings. Each book was tested on its own merits, and all were declared by common consent to be authoritative and binding on the churches. =22.= If there be need to go farther back, we may note the testimony of Irenæus, distinguished in ecclesiastical history as Bishop of Lyons; he lived in the latter half of the second century, and is known as a disciple of Polycarp, who was personally associated with the Revelator, John. His voluminous writings affirm the authenticity of most of the books of the New Testament, and define their authorship as at present admitted. To these testimonies may be added those of the Saints in Gaul, who wrote to their fellow-sufferers in Asia, quoting freely from gospels, epistles, and the Apocalypse;[756] the declarations of Melito, Bishop of Sardis, who journeyed to the East to determine which were the canonical books, particularly of the Old Testament;[757] and the solemn attest of Justin Martyr, who embraced Christianity as a result of his earnest and learned investigations, and who suffered death for his convictions. In addition to individual testimony, we have that of ecclesiastical councils and official bodies, by whom the question of authenticity was tried and decided. In this connection may be mentioned the Council of Nice, 325 A. D.; the Council of Laodicea, 363 A. D.; the Council of Hippo, 393 A. D.; the third and the sixth Councils of Carthage, 397 and 419 A. D. [756] See Eusebius, book iv. [757] Eusebius iv, 26. =23.= Since the date last named, no dispute as to the authenticity of the New Testament has claimed much attention; surely the present is too late a time, and the separating distance today is too vast, to warrant the reopening of the question. The New Testament must be accepted for what it claims to be; and though, perhaps, many precious parts have been suppressed or lost, while some corruptions of the sacred texts may have crept in, and errors have been inadvertently introduced through the incapacity of translators, the volume as a whole must be admitted as authentic and credible, and as an essential part of the holy scriptures.[758] [758] Compare John v, 39. =24. Classification of the New Testament.=--The New Testament comprises twenty-seven books, conveniently classified as:-- (1.) Historical 5 (2.) Didactic 21 (3.) Prophetic 1 =25.= (1.) =The Historical Books= include the four Gospels and the Acts of the Apostles. The authors of these works are spoken of as the evangelists Matthew, Mark, Luke, and John; to Luke is ascribed the authorship of the Acts. =26.= (2.) =The Didactic Books= comprise the epistles; and these we may arrange thus: (_1._) _The Epistles of Paul_, comprising (_a_) his doctrinal letters addressed to Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, Thessalonians, Hebrews; (_b_) his pastoral communications to Timothy, Titus, and Philemon. (_2._) _The General Epistles_ of James, Peter, John, and Jude. =27.= (3.) =The Prophetic Works=, consisting of the Revelation of John, commonly known as the Apocalypse. THE BIBLE AS A WHOLE. =28. Early Versions of the Bible.=--Many versions of the Old Testament and of the combined Testaments have appeared at different times. The Hebrew text with the Samaritan duplication of the Pentateuch, and the Greek translation, or the Septuagint (LXX), have been already noted. Revisions and modified translations competed for favor with the Septuagint during the early ages of the Christian era; Theodotian, Aquila, and Symmachus each issued a new version. One of the first translations into Latin was the _Italic version_, probably prepared in the second century; this was later improved and amended, and then became known as the _Vulgate_; and this is still held by the church of Rome to be the authentic version. This version included both Old and New Testaments. =29. Many Modern Versions in English=, some fragmentary, others complete, have appeared since the beginning of the thirteenth century. About 1380 A. D., Wycliffe presented an English translation of the New Testament, made from the Vulgate; the Old Testament was afterward added. About 1525 A. D., Tyndale's translation of the New Testament appeared; this was included in Coverdale's Bible, printed in 1535, which constituted the first version of the complete Bible. Matthew's Bible dates from 1537; Taverner's Bible from 1539, and Cranmer's Great Bible from the same year. In 1560 the Geneva Bible appeared; in 1568 the Bishops' Bible, the first English version having chapter and verse divisions; and in 1611 the so-called Authorized English Version, or King James' translation, this being a new translation of Old and New Testaments from the Hebrew and Greek, made by forty-seven scholars at the command of King James I. This has superseded all earlier versions, and is the form now in current use among Protestants. But even this latest and supposedly best version was found to contain many and serious errors; and in 1885 a revised version was issued, which, however, has not yet been accorded general acceptance. =30. Genuineness and Authenticity of the Bible.=--However interesting and instructive these historical and literary data of the Jewish scriptures may be, the consideration of such is subordinate to that of the authenticity of the books; for as we, in common with the rest of the Christian world, have accepted them as the word of God, it is eminently proper that we should inquire into the genuineness of the records upon which our faith is so largely founded. All evidences furnished by the Bible itself, such as its language, historical details, and the consistency of its contents, unite in supporting its claim to genuineness as the actual works of the authors to whom the separate parts are ascribed. In a multitude of instances, comparisons are easy between the biblical record and contemporary history not scriptural, particularly in regard to biography and genealogy, and, in all such cases, striking agreement has been found.[759] Further argument exists in the individuality maintained by each writer, resulting in a marked diversity of style; while the wondrous unity pervading the whole declares the operation of some single guiding influence throughout the ages of the record's growth; and this can be nothing less than the power of inspiration which operated upon all who were accepted as instruments in the Divine Hand to prepare this book of books. Tradition, contemporary history, literary analysis, and above and beyond all these, the test of prayerful research and truth-seeking investigation, unite to prove the authenticity of this wondrous volume, and to point the way, defined within its covers, leading men back to the Eternal Presence. [759] See Note 7. =31. Book of Mormon Testimony regarding the Bible.=--As declared in the eighth of the Articles of Faith now under consideration, the Latter-day Saints accept the Book of Mormon as a volume of sacred scripture, which, like the Bible, embodies the word of God. In the next lecture the Book of Mormon will receive our special attention; but it may be profitable to refer here to the collateral evidence furnished by that work regarding the authenticity of the Jewish scriptures, and of the general integrity of these latter in their present form. According to the Book of Mormon record, the Prophet Lehi, with his family and some others, left Jerusalem by the command of God, about 600 B. C., during the first year of King Zedekiah's reign. Before finally forsaking the land of their nativity, the travelers secured certain records, which were engraved on plates of brass. Among these writings were a history of the Jews and some of the scriptures then accepted as authentic. =32.= Lehi examined the brazen record--"And he beheld that they did contain the five books of Moses, which gave an account of the creation of the world, and also of Adam and Eve, who were our first parents; and also a record of the Jews from the beginning, even down to the commencement of the reign of Zedekiah, king of Judah; and also the prophecies of the holy prophets, from the beginning, even down to the commencement of the reign of Zedekiah; and also many prophecies which have been spoken by the mouth of Jeremiah."[760] This direct reference to the Pentateuch and to certain of the Jewish prophets is valuable external evidence concerning the authenticity of those parts of the biblical record. [760] I Nephi v, 10-13. =33.= In a vision, Nephi, the son of Lehi, learned of the future of God's plan regarding the human family; and saw that a book of great worth, containing the word of God and the covenants of the Lord with Israel, would go forth from the Jews to the Gentiles.[761] It is further stated that Lehi's company, who, as we shall see, were led across the waters to the western continent, whereon they established themselves and afterward grew to be a numerous and powerful people, were accustomed to study the scriptures engraved on the plates of brass; and, moreover, their scribes embodied long quotations therefrom in their own growing record.[762] So much for Book of Mormon recognition of the Old Testament, or at least of such parts of the Jewish canon as had been completed when Lehi's migrating colony left Jerusalem, during the ministry of the prophet Jeremiah. [761] See I Nephi xiii, 21-23. [762] I Nephi xx-xxi; II Nephi vii-viii; xii-xxiv. =34.= But further, concerning the New Testament scriptures this voice from the western world is not silent. In prophetic vision, many of the Nephite teachers saw and fore-told the ministry of Christ in the meridian of time, and recorded predictions concerning the principal events of the Savior's life and death, with striking fidelity and detail. This testimony is recorded of Nephi,[763] Benjamin,[764] who was both prophet and king, Abinadi,[765] Samuel the converted Lamanite,[766] and others. In addition to these and many other prophecies regarding the mission of Christ, all of which agree with the New Testament record of their fulfillment, we find in the Book of Mormon an account of the risen Lord's ministrations among the Nephite people, during which He established His Church with them, after the pattern recorded in the New Testament; and, moreover, He gave them many instructions in words almost identical with those of His teachings among the Jews in the east.[767] [763] I Nephi x, 4-5; xi-xiii; xiv; II Nephi ix, 5; x, 3; xxv, 26; xxvi, 24. [764] Mosiah iii; iv, 3. [765] Mosiah xiii-xvi. [766] Helaman xiv, 12. [767] III Nephi ix-xxvi; compare for New Testament references with Matthew v-vii etc.; and for Old Testament mention with Isaiah liv; Malachi iii-lv. NOTES. =1. John Chrysostom=, one of the Greek "Christian Fathers," flourished during the latter half of the fourth century; he was patriarch of Constantinople, but was deposed and exiled some time before his death which occurred in 407. His use of the term _biblia_ to designate the scriptural canon is among the earliest applications of the sort yet found, He entreated his people to avail themselves of the riches of inspired works in this wise:--"Hear, I exhort, all yet in secular life, and purchase _biblia_, the medicine of the soul." Speaking of the Jewish Christians, he says, "They have the _biblia_, but we have the treasures of the _biblia_; they have the letters, we have the letters and the understanding." =2. The Samaritan Copy of the Pentateuch.=--In his valuable course of lectures on Bible subjects, Elder David McKenzie presents the following, with references to the writings of Horne:--"Nine hundred and seventy years before Christ, the nation of Israel was divided into two kingdoms. Both retained the same book of the law. Rivalry prevented either of them from altering or adding to the law. After Israel was carried into Assyria, other nations occupied Samaria. These received the Pentateuch. (II Kings xvii, 26-28.) The language being Hebrew or Phoenician, whereas the Jewish copy was changed into Chaldee, corruption or alteration was thus made impracticable, yet the texts remain almost identical." =3. Versions of the Bible or of Parts Thereof.=--_The Septuagint_:--"Various opinions have been put forth to explain its appellation of _Septuagint_; some say that Ptolemy Philadelphus requested of Eleazer the High Priest a copy of the Hebrew scriptures, and six learned Jews from each tribe (together seventy-two), competent to translate it into Greek; these were shut up in the isle of Pharos, and in seventy-two days they completed their task: as they dictated it, Demetrius Phalereus, the king's chief librarian, transcribed it: but this is now considered a fable. Others say that these same interpreters, having been shut up in separate cells, wrote each one a translation; and so extraordinarily did they all coincide together in words as well as sentiment, that evidence was thus afforded of their inspiration by the Holy Spirit; this opinion has also been set aside as too extravagant. It is very possible that seventy-two writers were employed in the translation; but it is more probable that it acquired the name of _Septuagint_ from having received the approbation of the Jewish Sanhedrin, which consisted of seventy-two persons. Some affirm it to have been executed at different times; and Horne says it is most probable that this version was made during the joint reigns of Ptolemy Lagus and his son Philadelphus, about 285 or 286 B. C." _The Vulgate._--"There was a very ancient version of the Bible translated from the Septuagint into Latin, but by whom and when is unknown. It was in general use in the time of Jerome, and was called the _Itala_ or _Italic Version_. About the close of the fourth century, Jerome began a new translation into Latin from the Hebrew text, which he gradually completed. It at last gained the approbation of Pope Gregory I, and has been used ever since the seventh century. The present Vulgate, declared authentic by the Council of Trent in the sixteenth century, is the ancient Italic version, revised and improved by the corrections of Jerome and others; and is the only one allowed by the Church of Rome." _The "Authorized Version."_--"Certain objections having been made to the _Bishops' Bible_ at the Hampton Court conference in A. D. 1603, King James I directed a new translation to be made. Forty-seven persons, eminent for their piety and biblical learning, were chosen to this end; they were divided into six committees, two to sit at Oxford, two at Cambridge, and two at Westminster; and each committee had a certain portion of the scriptures assigned to it. They began their task in A. D. 1607, and the whole was completed and in print in A. D. 1611. This is called the _Authorized English Version_ and is the one now in use."--From _Analysis of Scripture History_, by Pinnock; pp. 3, 5; (6th ed.). =4. The Prophetical Books= of the Old Testament are arranged with little or no regard to their chronological order, the extent of the contained matter placing the larger works first. The chronological arrangement would probably be Jonah, Joel, Amos, Hosea, Isaiah, Micah, Nahum, Zephaniah:--all of these prophesied previous to the captivity; then follow Jeremiah, Habakkuk, Ezekiel, and Daniel, who wrote during the captivity; then Haggai, Zechariah, and Malachi, after the return of the Jews from captivity. =5. Manuscript Copies of the New Testament.=--Three manuscripts of New Testament writings now in existence are regarded as authentic. These are known as the _Vatican_ (now in Rome), the _Alexandrian_ (now in London), and the _Sinaitic_ (now in the St. Petersburg library). The last named or Sinaitic is considered to be the oldest copy of the New Testament in existence. The manuscript was discovered in 1859 among the archives of a monastery on Mount Sinai, hence its name. It was found by Tischendorf, and is now in the imperial library at St. Petersburg. =6. Concerning the Genuineness of Parts of the New Testament.=--In answer to objections that have been urged by critics in the matter of genuineness or authenticity of certain books of the New Testament, the following array of testimony may be considered. The items are presented here as collated by Elder David McKenzie, and as used by him in his instructive lectures on the Bible. (_I_) _The Four Gospels._--_1. Matthew._ Papias, Bishop of Hierapolis, was a hearer of the Apostle John. With respect to St. Matthew's Gospel, Eusebius quotes him as saying:--"Matthew composed the Oracles In the Hebrew tongue, and each one interpreted them as he could."--(Eusebius, Hist. Eccl. iii, 39.) _2. Mark._ Of Mark's writing, Papias also says:--"Mark having become the interpreter of Peter, wrote down accurately everything that he remembered, without, however, recording in order what was either said or done by Christ. For neither did he hear the Lord, nor follow Him, but afterward attended Peter, who adapted his instructions to the needs of his hearers, but had no design of giving a connected account of the Lord's oracles (or discourses)."--(Bishop Lightfoot's translations, in "Contemporary Review," August, 1875.) _3. Luke._ Internal evidence shows that Luke's Gospel and the Acts of the Apostles were composed by the same author. St. Paul speaks of Luke as a physician; and Dr. Hobart, in 1882, published at London a treatise on "The Medical Language of St. Luke," and points out the frequent use of medical terms in Luke's writings, permeating the entire extent of the third Gospel, and the Acts of the Apostles. Even M. Renan makes a similar admission. He says:--"One point which is beyond question is that the Acts are by the same author as the third Gospel, and are a continuation of that Gospel. One need not stop to prove this proposition, which has never been seriously contested. The prefaces at the commencement of each work, the dedication of each to Theophilus, the perfect resemblance of style and of ideas, furnish on this point abundant demonstrations." "A second proposition is that the author of the Acts is a disciple of Paul, who accompanied him for a considerable part of his travels."--(M. Renan, "The Apostles"; see preface.) _4. John._ Irenæus, Bishop of Lyons, about 177 A. D., a pupil of Polycarp who was martyred in 155 or 156, relates in a letter to a fellow-pupil his recollections of what he had heard Polycarp say about his intercourse with John, and with the rest who had seen the Lord; and about the Lord, and about His miracles, and about His teaching. All these he would relate altogether in accordance with _the Scriptures_. (Eusebius, Eccl. Hist, v, 20.) That Irenæus meant by "the Scriptures," Matthew, Mark, Luke, and John, is evident from the text. Besides, he urges "not only that four Gospels alone have been handed down from the beginning, but that in the nature of things there could not be more nor less than four. There are four regions in the world, and four principal winds, and the Church therefore, as destined to be conterminous with the world, must be supported by four Gospels as four pillars."--(Contemporary Review, August, 1876, p. 413.) [The forced analogy assumed by Irenæus between the _four_ Gospels and the _four_ winds, etc., is of course without foundation, and its use appears literally absurd; nevertheless the fact that he noted it furnishes evidence of the acceptance of the four Gospels in his day.--J. E. T.] (_II_) _The Pauline Epistles._--The following extracts from the testimony of the Tübingen critics on four of Paul's epistles, are instructive. De Wette says, in his introduction to the "Books of the New Testament" (123, a.):--"The letters of Paul bear the marks of his powerful genius. The most important of them are raised above all contradiction as to their authenticity; they form the solid kernel of the book of the New Testament." Baur says, in his "Apostle Paul" (1, 8):--"Not only has no suspicion of the authenticity of these Epistles even arisen, but they bear so incontestably the seal of the originality of Paul, that one cannot comprehend for what reason critics could raise any objection to them." Weizsæker writes (Apost. Zeitalter, 1866, p. 190):--"The letters to the Galatians and the Corinthians are, without doubt, from the hand of the Apostle; from his hand also came incontestably the Epistle to the Romans." Holtzmann says ("Einleit in's N. T.," p. 224):--"These four Epistles are the Pauline Homologoumena (books universally received) in the modern acceptation of the word. We can realize, with respect to them, the proof of authenticity undertaken by Paley against the free-thinkers of his time." M. Renan in _The Gospels_ (pp. 40, 41), thus expresses himself:--"The epistles of Paul have an unequaled advantage in this history--that is, their absolute authenticity." Of the Epistles to the Corinthians, the Galatians, and the Romans, Renan speaks as "indisputable and undisputed;" and adds, "The most severe critics, such as Christian Baur, accept them without objection." =7. Archeological Evidence Confirming the Bible.=--Prof. A. H. Sayce, M. A., sums up his learned treatise on the testimony of the ancient monuments, thus:--"The critical objections to the truth of the Old Testament, once drawn from the armory of Greek and Latin writers, can never be urged again; they have been met and overthrown once for all. The answers to them have come from papyrus and clay and stone, from the tombs of ancient Egypt, from the mounds of Babylonia, and from the ruined palaces of the Assyrian kings." =8. Missing Scripture.=--Those who oppose the doctrine of continual revelation between God and His Church, on the ground that the Bible is complete as a collection of sacred scriptures, and that alleged revelation not found therein must therefore be spurious, may profitably take note of the many books not included in the Bible, yet mentioned therein, generally in such a way as to leave no doubt that they were once regarded as authentic. Among these extra-biblical scriptures, the following may be named; some of them are in existence to-day, and are classed with the Apocrypha; but the greater number are unknown. We read of the Book of the Covenant (Exo. xxiv, 7); Book of the Wars of the Lord (Numb. xxi, 14); Book of Jasher (Josh. x, 13); Book of the Statutes (I Sam. x, 25); Book of Enoch (Jude 14); Book of the Acts of Solomon (I Kings xi, 41); Book of Nathan the Prophet, and that of Gad the Seer (I Chron. xxix, 29); Book of Ahijah the Shilonite, and visions of Iddo, the Seer (II Chron. ix, 29); Book of Shemaiah (II Chron. xii, 15); Story of the Prophet Iddo (II Chron. xiii, 22); Book of Jehu (II Chron. xx, 34); the Acts of Uzziah, by Isaiah, the son of Amoz (II Chron. xxvi, 22); Sayings of the Seers (II Chron. xxxiii, 19); a missing epistle of Paul to the Corinthians (I Cor. v, 9); a missing epistle to the Ephesians (Eph. iii, 3); missing epistle to the Colossians, written from Laodicea (Col. iv, 16); a missing epistle of Jude (Jude 3); a declaration of belief mentioned by Luke (i, 1). LECTURE XIV. THE BOOK OF MORMON. =Article 8.=--... We also believe the Book of Mormon to be the word of God. DESCRIPTION AND ORIGIN. =1. What is the Book of Mormon?=--The claims made for the Book of Mormon affirm it to be a divinely inspired record, made by the prophets of the ancient peoples who inhabited the American continent for centuries before and immediately after the time of Christ; which record has been translated in the present generation through the gift of God and by His special appointment. The authorized and inspired translator of these sacred scriptures, through whose instrumentality they have been given to the world in modern language, is Joseph Smith, whose first acquaintance with the plates was mentioned in the first lecture.[768] As stated, on the 21st of September, 1823, Joseph Smith received, in answer to fervent prayer, a visitation from an angelic personage, who gave his name as Moroni; subsequent revelations showed him to be the last of a long line of prophets whose translated writings constitute the Book of Mormon; by him the ancient records had been closed; by him the graven plates had been deposited in the earth; and through his ministration they were brought into the possession of the modern prophet and seer whose work of translation is now before us. [768] See pages 10, 17. =2.= On the occasion of Moroni's first visit to Joseph Smith, the angelic visitor declared the existence of the record, which, he said, was engraved on plates of gold, at that time lying buried in the side of a hill near Joseph's home. The hill, which was known by one division of the ancient peoples as Cumorah, by another as Ramah, is situated near Palmyra in the county of Wayne, State of New York. The precise spot where the plates lay was shown to Joseph in vision; and he had no difficulty in finding it on the day following the visitation referred to. Joseph's statement of Moroni's declaration concerning the plates is as follows:--"He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from which they sprang. He also said that the fulness of the everlasting gospel was contained in it, as delivered by the Savior to the ancient inhabitants. Also, that there were two stones in silver bows, (and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim), deposited with the plates; and the possession and use of these stones was what constituted Seers in ancient or former times; and that God had prepared them for the purpose of translating the book."[769] [769] Pearl of Great Price: Extr. Hist. of Joseph Smith, 34-35. =3.= Joseph found a large stone at the indicated spot on the hill Cumorah; beneath the stone was a box, also of stone; the lid of this he raised by means of a lever; then he saw within the box the plates, and the breastplate with the Urim and Thummim, as described by the angel. As he was about to remove the contents of the box, Moroni again appeared before him, and forbade him taking the sacred things at that time, saying that four years must pass before they would be committed to his personal care; and that, in the meantime, Joseph would be required to visit the place at yearly intervals; this the youthful revelator did, receiving on each occasion additional instruction concerning the record and God's purposes with it. On the 22nd of September, 1827, Joseph received from the angel Moroni the plates and the Urim and Thummim with the breastplate. He was instructed to guard them with strict care, and was promised that if he used his best efforts to protect them they would be preserved inviolate in his hands; and that on the completion of the labor of translation, Moroni would visit him again, and receive the plates. =4.= The reason prompting the angelic caution regarding Joseph's care of the treasures soon appeared; thrice in the course of his short journey homeward with the sacred relics, he was attacked; but by Divine aid he was enabled to withstand his assailants and finally reached his home with the plates and other articles unharmed. These attacks were but the beginning of a siege of persecution which was relentlessly waged against him by the powers of evil as long as the plates remained in his custody. News that he had the golden record in his possession soon spread; and numerous attempts, many of them violent, were made to wrest the plates from his hands. But they were preserved; and, slowly, with many hindrances incident to persecution by the wicked, and to the conditions of his own poverty which made it necessary for him to toil and left little leisure for the appointed labor, Joseph proceeded with the translation; and in 1830 the Book of Mormon was first published to the world. =5. The Title Page of the Book of Mormon.=--Our best answer to the question: What is the Book of Mormon? is found on the title page to the volume. Thereon we read: "The Book of Mormon: an account written by the hand of Mormon, upon plates taken from the plates of Nephi. Wherefore it is an abridgment of the record of the people of Nephi, and also of the Lamanites; written to the Lamanites who are a remnant of the house of Israel; and also to Jew and Gentile: written by way of commandment, and also by the spirit of prophecy and of revelation. Written and sealed up, and hid up unto the Lord, that they might not be destroyed; to come forth by the gift and power of God unto the interpretation thereof: sealed by the hand of Moroni, and hid up unto the Lord, to come forth in due time by the way of Gentile; the interpretation thereof by the gift of God. "An abridgment taken from the book of Ether also; which is a record of the people of Jared; who were scattered at the time the Lord confounded the language of the people when they were building a tower to get to heaven; which is to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever; and also to the convincing of the Jew and Gentile that Jesus is the Christ, the Eternal God, manifesting Himself unto all nations. And now, if there are faults, they are the mistakes of men: wherefore condemn not the things of God, that ye may be found spotless at the judgment seat of Christ." This combined title and preface is a translation from the last page of the plates, and was presumably written by Moroni, who, as before stated, sealed and hid up the book in former days.[770] [770] See Note 1. =6. Main Divisions of the Book.=--From the title page, we learn that in the Book of Mormon we have to deal with the histories of two great nations, who flourished in America as the descendants of small colonies brought hither from the eastern continent by Divine direction. Of these we may conveniently speak as the Nephites and the Jaredites. =7. The Nephite Nation= was the later, and in point of the fulness of the records, the more important. The progenitors of this nation were led from Jerusalem 600 B. C., by Lehi, a Jewish prophet of the tribe of Manasseh. His immediate family, at the time of their departure from Jerusalem, comprised his wife Sariah, and their sons Laman, Lemuel, Sam, and Nephi; at a later stage of the history, daughters are mentioned, but whether any of these were born before the family exodus we are not told. Beside his own family, the colony of Lehi included Zoram and Ishmael, the latter an Israelite of the tribe of Ephraim. Ishmael, with his family, joined Lehi in the wilderness; and his descendants were numbered with the nation of whom we are speaking. The company journeyed somewhat east of south, keeping near the borders of the Red Sea; then, changing their course to the eastward, crossed the peninsula of Arabia; and there, on the shores of the Arabian Sea, built and provisioned a vessel in which they committed themselves to Divine care upon the waters. Their voyage carried them eastward across the Indian Ocean, then over the south Pacific Ocean to the western coast of South America, whereon they landed (590 B. C.). The landing place is not described with such detail as to warrant definite conclusions. =8.= The people established themselves on what to them was the land of promise; many children were born, and in the course of a few generations a numerous posterity held possession of the land. After the death of Lehi, a division occurred, some of the people accepting as their leader Nephi, who had been duly appointed to the prophetic office; while the rest proclaimed Laman, the eldest of Lehi's sons, as their chief. Henceforth the divided people were known as Nephites and Lamanites respectively. At times they observed toward each other fairly friendly relations; but generally they were opposed, the Lamanites manifesting implacable hatred and hostility toward their Nephite kindred. The Nephites advanced in the arts of civilization, built large cities, and established prosperous commonwealths; yet they often fell into transgression; and the Lord chastened them by permitting their foes to be victorious. They spread northward, occupying the northern part of South America; then, crossing the Isthmus, they extended their domain over the southern, central, and eastern portions of what is now the United States of America. The Lamanites, while increasing in numbers, fell under the curse of darkness; they became dark in skin and benighted in spirit, forgot the God of their fathers, lived a wild nomadic life, and degenerated into the fallen state in which the American Indians,--their lineal descendants,--were found by those who re-discovered the western continent in later times. =9.= The final struggles between Nephites and Lamanites were waged in the vicinity of the hill Cumorah, in what is now the state of New York, resulting in the entire destruction of the Nephites, about 400 A. D. The last Nephite representative was Moroni, who, wandering for safety from place to place, daily expecting death from the victorious Lamanites, who had decreed the absolute extinction of their white kindred, wrote the concluding parts of the Book of Mormon, hid the record in Cumorah, and soon thereafter died. It was this same Moroni who, as a resurrected being, gave the records into the hands of Joseph Smith in the present dispensation. =10. The Jaredite Nation.=--Of the two nations whose histories constitute the Book of Mormon, the first in order of time consisted of the people of Jared, who followed their leader from the Tower of Babel at the time of the confusion of tongues. Their history was written on twenty-four plates of gold by Ether, the last of their prophets, who, fore-seeing the destruction of his people because of their wickedness, hid away the historical plates. They were afterward found, B. C. 123, by an expedition sent out by King Limhi, a Nephite ruler. The record engraved on these plates was subsequently abridged by Moroni, and the condensed account was attached by him to the Book of Mormon record; it appears in the modern translation under the name of the Book of Ether. =11.= The first and chief prophet of the Jaredites is not mentioned by name in the record as we have it; he is known only as the brother of Jared. Of the people, we learn that, amid the confusion of Babel, Jared and his brother importuned the Lord that He would spare them and their associates from the impending disruption. Their prayer was heard, and the Lord led them with a considerable company, who, like themselves, were free from the taint of idolatry, away from their homes, promising to conduct them to a land choice above all other lands. Their course of travel is not given with exactness; we learn only that they reached the ocean, and there constructed eight vessels, called barges, in which they set out upon the waters. These vessels were small and dark within; but the Lord made luminous certain stones, which gave light to the imprisoned voyagers. After a passage of three hundred and forty-four days, the colony landed on the western shore of North America, possibly south of the Gulf of California, and north of the Isthmus of Panama. =12.= Here they became a flourishing nation; but, giving way in time to internal dissensions, they divided into factions, which warred with one another until the people were totally destroyed. This destruction, which occurred near the hill Ramah, afterward known among the Nephites as Cumorah, probably took place at about the time of Lehi's landing in South America,--590 B. C. The last representative of the ill-fated race was Coriantumr, the former king, concerning whom Ether had prophesied that he should survive all his subjects, and live to see another people in possession of the land. This prediction was fulfilled in that the king, whose people had become extinct, came, in the course of his solitary wanderings, to a region occupied by the people of Mulek, who are to be mentioned here as the third ancient colony of emigrants from the eastern continent. =13.= _Mulek_, we are told, was the son of Zedekiah, king of Judah, an infant at the time of his brothers' violent deaths and his father's cruel torture at the hands of the king of Babylon.[771] Eleven years after Lehi's departure from Jerusalem, another colony was led from the city, amongst whom was Mulek. His name has been given to the people, probably on account of his recognized rights of leadership by virtue of his lineage. The Book of Mormon record concerning Mulek and his people is scant; we learn, however, that the colony was brought across the waters, to a landing on the northern part of the continent. The descendants of this colony were discovered by the Nephites under Mosiah; they had grown numerous, but, having had no scriptures for their guidance, had fallen into a condition of spiritual darkness. They joined the Nephites, and their history is merged into that of the greater nation.[772] The Nephites gave to North America the name Land of Mulek. [771] See II Kings xxv, 7. [772] Omni i, 12-19. THE ANCIENT PLATES AND THE MODERN TRANSLATION. =14. The Plates of the Book of Mormon= as delivered by the angel Moroni to Joseph Smith, according to the description given by the modern prophet, were of gold, of uniform size, each about seven inches wide by eight inches long; in thickness a little less than ordinary sheet tin; they were fastened together by three rings running through the plates near one edge; together they formed a book nearly six inches in thickness, but not all has been translated, a part being sealed. Both sides of the plates were engraved with small and beautiful characters, described by those who examined them as of curious workmanship, with the appearance of ancient origin. =15.= Three classes of plates are mentioned on the title page of the Book of Mormon, viz:-- (1.) _The Plates of Nephi_, which, as will be shown, were of two kinds:--(a) the larger plates; (b) the smaller plates. (2.) _The Plates of Mormon_, containing an abridgment from the plates of Nephi, with additions made by Mormon and his son Moroni. (3.) _The Plates of Ether_, containing, as we have seen, the history of the Jaredites. To these may be added another set of plates, as being mentioned in the Book of Mormon, viz: (4.) _The Brass Plates of Laban_, brought by Lehi's people from Jerusalem, and containing Jewish scriptures and genealogies, many extracts from which appear in the Nephite records. We have now to consider more particularly the plates of Nephi, and Mormon's abridgment thereof. =16. The Plates of Nephi= are so named from the fact that they were prepared, and their record was begun, by Nephi, the son of Lehi. These plates were of two kinds,[773] which may be distinguished as the "larger plates" and the "smaller plates." Nephi began his labors as a recorder by engraving on plates of gold a historical account of his people, from the time his father left Jerusalem. This account recited the story of their wanderings, their prosperity and their distress, the reigns of their kings, and the wars and contentions of the people; the record was in the nature of a secular history. These plates were handed from one recorder to another throughout the generations of the Nephite people; so that, at the time they were abridged by Mormon, the record covered a period of about a thousand years, dating from 600 B. C., the time of Lehi's exodus from Jerusalem. Although these plates bore the name of their maker, who was also the first of the writers, the separate work of each recorder is known in general by his specific name, so that the record is made up of many distinct books. [773] I Nephi ix; xix, 1-5; II Nephi v, 30; Jacob i, 1-4; Words of Mormon i, 3-7. =17.= By command of the Lord, Nephi made other plates, upon which he recorded particularly the ecclesiastical history of his people, citing only such instances of other events as seemed necessary to the proper sequence of the narrative. "I have received a commandment of the Lord," says Nephi, "that I should make these plates for the special purpose that there should be an account engraven of the ministry of my people."[774] The object of this double line of history was unknown to Nephi, it was enough for him that the Lord required the labor; that it was for a wise purpose will be shown. [774] I Nephi ix, 3. =18. Mormon's Abridgment.=--In the course of time the records that had accumulated as the history of the people grew fell into the hands of Mormon;[775] and he undertook to make an abridgment of these extensive works, upon plates made with his own hands.[776] By such a course, a record was prepared more concise and more nearly uniform in style, language, and treatment than could possibly be the case with the varied writings of so many authors as had contributed to the great history during the thousand years of its growth. Mormon recognizes and testifies to the inspiration of God by which he was moved to undertake the great labor.[777] In preparing this shorter history, Mormon preserved the division of the record into books according to the arrangement of the originals; and thus, though the language may be that of Mormon, except in cases of quotations from the plates of Nephi, which are indeed numerous, we find the Books of Nephi, the Book of Alma, the Book of Helaman, etc., the form of speech known as the first person being generally preserved. [775] Words of Mormon i, 11; Mormon i, 1-4; iv, 23. [776] III Nephi v, 8-11. [777] III Nephi v, 14-19. =19.= When Mormon, in the course of his abridgment, had reached the time of King Benjamin's reign, he was deeply impressed with the record engraved on the smaller plates of Nephi,--the history of God's dealings with the people during the period of about four centuries, extending from the time of Lehi's exodus from Jerusalem down to the time of King Benjamin. This record, comprising so much of prophecy concerning the mission of the Savior, was regarded by Mormon with more than ordinary favor. Of these plates he attempted no transcript, but included the originals with his own abridgment of the larger plates, making of the two one book. The record as compiled by Mormon contained, therefore, a double account of the descendants of Lehi for the first four hundred years of their history,--the brief secular history condensed from the larger plates, and the full text on the smaller plates. In solemn language, and with an emphasis which subsequent events have shown to be significant, Mormon declares the hidden wisdom of the Divine purpose in this duplication:--"And I do this for a wise purpose; for thus it whispereth me, according to the workings of the Spirit of the Lord which is in me. And now, I do not know all things; but the Lord knoweth all things which are to come; wherefore, he worketh in me to do according to his will."[778] [778] Words of Mormon i, 7. =20. The Lord's Purpose= in the matter of preparing and of preserving the smaller plates as testified of by Mormon, and also by Nephi,[779] is rendered plain from certain circumstances in this dispensation attending the translation of the records by Joseph Smith. When the prophet had prepared a translation of the first part of the writings of Mormon, the manuscript was won from his care through the unrighteous solicitations of Martin Harris, to whom he considered himself in a degree indebted for financial assistance in the work of publication. This manuscript, in all 116 pages, was never returned to Joseph; but, through the dark schemes of evil powers, it fell into the hands of enemies, who straightway laid a wicked plan to ridicule the translator and thwart the purposes of God. This evil design was that they wait until Joseph had re-translated the missing matter, when the stolen manuscript, which in the meantime had been altered so that the words were made to express the contrary from the true record, would be set forth as a proof that the prophet was unable to translate the same passages twice alike. But the Lord's wisdom interposed to bring to naught these dark designs. [779] I Nephi ix, 5. =21.= Having chastened the prophet by depriving him for a season of his gift to translate, as also of the custody of the sacred records, and this for his dereliction in permitting the writings to pass into unappointed hands, the Lord graciously restored His penitent servant to favor, and revealed to him the designs of his enemies;[780] at the same time showing how these evil machinations should be made to fail. Joseph was instructed, therefore, not to attempt a re-translation of that part of Mormon's abridgment, the first translation of which had been stolen; but instead, to translate the record of the same events from the plates of Nephi,--the set of smaller plates which Mormon had incorporated with his own writings. The translation so made was therefore published as the record of Nephi, and not as the writing of Mormon; and thus no second translation was made of the parts from which the stolen manuscript had been prepared. [780] Doctrine and Covenants, x. =22. The Translation of the Book of Mormon= was effected through the power of God manifested in the bestowal of the gift of revelation. The book professes not to be dependent upon the wisdom or learning of man; its translator was not versed in linguistics; his qualifications were of a different and of a far more efficient order. With the plates, Joseph Smith received from the angel other sacred treasures, including a breastplate, to which were attached the Urim and Thummim,[781] called by the Nephites _Interpreters_; and by the use of these he was enabled to render the ancient records in our modern tongue. The details of the work of translation have not been authentically recorded beyond the statement that the translator examined the engraved characters by means of the sacred instruments, and then dictated to the scribe the English sentences. [781] Doc. and Cov. x. 1; xvii, 1; cxxx, 8, 9; Mos. viii, 13-19; Ether iii, 23-28. =23.= Joseph began his work with the plates by patiently copying a number of characters, adding to some of the pages thus prepared the translations. The prophet's first assistant in the labor, Martin Harris, obtained permission to take away some of these transcripts, with the purpose of submitting them to the examination of men learned in ancient languages. He placed some of the sheets before Professor Charles Anthon, of Columbia College, who, after careful examination, certified that the characters were in general of the ancient Egyptian order, and that the accompanying translations appeared to be correct. Hearing how this ancient record came into Joseph's hands, Professor Anthon requested Mr. Harris to bring the original book for examination, stating that he would undertake the translation of the entire work; then, learning that a part of the book was sealed, he remarked, "I cannot read a sealed book"; and thus unwittingly did this man fulfill the prophecy of Isaiah concerning the coming forth of the volume:--"And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, read this, I pray thee, and he saith, I cannot, for it is sealed."[782] Another linguist, a Dr. Mitchell, of New York, having examined the characters, gave concerning them a testimony in all important respects corresponding to that of Prof. Anthon. [782] Isaiah xxix, 11. =24. Arrangement of the Book of Mormon.=--The Book of Mormon comprises fifteen separate parts, commonly called books, distinguished by the names of their principal authors. Of these, the first six books, viz., I and II Nephi, Jacob, Enos, Jarom, and Omni, are literal translations from corresponding portions of the smaller plates of Nephi. The body of the volume, from the Book of Mosiah to Mormon, chapter vii, inclusive, is the translation of Mormon's abridgment of the larger plates of Nephi. Between the books of Omni and Mosiah "The Words of Mormon" occur, connecting the record of Nephi, as engraved on the smaller plates, with Mormon's abridgment of the larger plates for the periods following. The Words of Mormon may be regarded as a brief explanation of the preceding portions of the work, and a preface of the parts then to follow. The last part of the Book of Mormon, from the beginning of Mormon viii to the end of the volume, is in the language of Moroni, the son of Mormon, who first proceeds to finish the record of his father, and then adds an abridgment of a set of plates which contained an account of the Jaredites; this appears as the Book of Ether.[783] [783] See page 266. =25.= At the time of Moroni's writing he stood alone,--the sole surviving representative of his people. The last of the terrible wars between Nephites and Lamanites had resulted in the annihilation of the former as a people; and Moroni supposed that his abridgment of the Book of Ether would be his last literary work; but, finding himself miraculously preserved at the conclusion of that undertaking, he added the parts known to us as the Book of Moroni, containing accounts of the ceremonies of ordination, baptism, administration of the sacrament, etc., and a record of certain utterances and writings of his father Mormon. THE GENUINENESS OF THE BOOK OF MORMON. =26.= The earnest student of the Book of Mormon will be most concerned in his consideration of the reliability of the great record; and this subject may be conveniently considered under two headings: 1st, the genuineness and integrity of the Book of Mormon, i. e., the evidence that the book is what it professes to be,--an actual translation of ancient records; 2nd, the authenticity of the original writings, as shown by internal and external evidence. =27. The Genuineness of the Book= will appear to anyone who undertakes an impartial investigation into the circumstances attending its coming forth. The many so-called theories of its origin, advanced by prejudiced opponents to the work of God, are in general too inconsistent, and in most instances too thoroughly puerile, to merit serious consideration. Such fancies as are set forth in representations of the Book of Mormon as the production of a single author or of men working in collusion, as a work of fiction, or in any manner as a modern composition, are their own refutation.[784] The sacred character of the plates forbade their display as a means of gratifying personal curiosity; nevertheless a number of reputable witnesses examined them, and these men have given to the world their solemn testimony of the fact. In June, 1829, the prophecies respecting the witnesses by whose testimony the word of God as set forth in the Book of Mormon was to be established,[785] saw its fulfillment in a manifestation of Divine power, demonstrating the genuineness of the record to three men, whose affirmations accompany all editions of the book. [784] See Note 2. [785] II Nephi xi, 3; xxvii, 12-13; Ether v, 3-4; see also Doc. and Cov. v, 11-15; xvii, 1-9. =28. The Testimony of Three Witnesses.=--Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us,[786] wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings[787] which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven[788] and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. OLIVER COWDERY, DAVID WHITMER, MARTIN HARRIS. [786] Doc. and Cov. xvii, 6; xx, 8. [787] II Nephi v, 32; Alma lxiii, 12; Mormon i, 3. [788] See History of Joseph Smith, June, 1829. =29.= The testimony so declared was never revoked, nor even modified by any one of the witnesses whose names are subscribed to the foregoing,[789] though all of them withdrew from the Church, and developed feelings amounting almost to hatred toward Joseph Smith. To the last of their lives, they maintained the same solemn declaration of the angelic visit, and of the testimony that had been implanted in their hearts. Shortly after the witnessing of the plates by the three, other eight persons were permitted to see and handle the ancient records; and in this also was prophecy fulfilled, in that it was of old declared, that beside the three, "God sendeth more witnesses,"[790] whose testimony would be added to that of the three. It was presumably in July, 1829, that Joseph Smith showed the plates to the eight whose names are attached to the following certificate. =30. The Testimony of Eight Witnesses.=--Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen; and we lie not, God bearing witness of it. CHRISTIAN WHITMER, JACOB WHITMER, PETER WHITMER, JUN., JOHN WHITMER, HIRAM PAGE, JOSEPH SMITH, SEN., HYRUM SMITH, SAMUEL H. SMITH. [789] See Note 3. [790] II Nephi xi, 3. =31.= Three of the eight witnesses died out of the Church, yet not one of the whole number ever was known to deny his testimony concerning the Book of Mormon.[791] Here, then, are proofs of varied kinds regarding the reliability of this volume. Learned linguists pronounce the characters genuine; eleven men of honest report make solemn oath of the appearance of the plates; and the nature of the book itself sustains the claim that it is nothing more nor less than a translation of ancient records. [791] See Note 4. NOTES. =1. Book of Mormon Title Page.=--"I wish to mention here that the title page of the Book of Mormon is a literal translation, taken from the very last leaf on the left hand side of the collection or book of plates, which contained the record which has been translated, the language of the whole running the same as all Hebrew writing in general; and that said title page is not by any means a modern composition, either of mine or any other man who has lived or does live in this generation."--_Joseph Smith_, "Ch. Hist.," Vol. I, p. 71. =2. Theories concerning the Origin of the Book of Mormon. The Spaulding Story.=--The true account of the origin of the Book of Mormon was rejected by the public in general, who thus assumed the responsibility of explaining in some plausible way the source of the record. Many vague theories, based on the incredible assumption that the book was the work of a single author, were put forward; of these the most famous, and, indeed, the only one that lived long enough in public favor to be discussed, is the so called "Spaulding Story." Solomon Spaulding, a clergyman of Amity, Pa., wrote a romance to which no title other than "Manuscript Story" was prefixed. Twenty years after the author's death, one Hurlburt, an apostate from the Church of Jesus Christ of Latter-day Saints, announced a resemblance between the story and the Book of Mormon, and expressed his conviction that the work presented to the world by Joseph Smith was nothing but Spaulding's romance revised and amplified. The manuscript was lost for a time, and, in the absence of proof to the contrary, stories of the parallelism between the two works multiplied. But, by a fortunate circumstance, in 1884 President James H. Fairchild of Oberlin College, Ohio, and a literary friend, one Mr. Rice, in examining a heterogeneous collection of old papers that had been purchased by Mr. Rice, found the original story. The gentlemen made a careful comparison of the manuscript and the Book of Mormon; and, with the sole desire of subserving the purposes of truth, made public their results. Pres. Fairchild published an article in the _New York Observer_, Feb. 5, 1885, in which he said:--"The theory of the origin of the Book of Mormon in the traditional manuscript of Solomon Spaulding will probably have to be relinquished.... Mr. Rice, myself, and others compared it [the Spaulding manuscript] with the Book of Mormon and could detect no resemblance between the two.... Some other explanation of the Book of Mormon must be found, if any explanation is required." The manuscript was deposited in the library of Oberlin College, where it now reposes. Still, the theory of the "Manuscript Found," as Spaulding's story has come to be known, is occasionally pressed into service in the cause of anti-"Mormon" zeal, by some whom we will charitably believe to be ignorant of the facts set forth by Pres. Fairchild. A letter of more recent date, written by that honorable gentleman in reply to an enquiring correspondent, was published in the _Millennial Star_, Liverpool, Nov. 3, 1898, and is as follows: OBERLIN COLLEGE, OHIO, October 17, 1895. _J. R. Hindley, Esq._, DEAR SIR:--We have in our College Library an original manuscript of Solomon Spaulding--unquestionably genuine. I found it in 1884 in the hands of Hon. L. L. Rice of Honolulu, Hawaiian Islands. He was formerly State Printer at Columbus, O., and before that, publisher of a paper in Painesville, whose preceding publisher had visited Mrs. Spaulding and obtained the manuscript from her. It had lain among his old papers forty years or more, and was brought out by my asking him to look up anti-slavery documents among his papers. The manuscript has upon it the signatures of several men of Conneaut, O., who had heard Spaulding read it and knew it to be his. No one can see it and question its genuineness. The manuscript has been printed twice at least--once by the Mormons of Salt Lake City, and once by the Josephite Mormons of Iowa. The Utah Mormons obtained the copy of Mr. Rice at Honolulu, and the Josephites got it of me after it came into my possession. This manuscript is not the original of the Book of Mormon. Yours very truly, JAS. H. FAIRCHILD. Printed copies of the "Manuscript Found" are obtainable, and any enquirer may examine for himself. For further information see _The Myth of the Manuscript Found_, by Elder George Reynolds, Salt Lake City; Whitney's _History of Utah_, Vol. I, pp. 46-56; Elder George Reynolds' preface to the story as issued by the Deseret News Company, Salt Lake City, 1886; and the story itself. See also three articles by Pres. Joseph F. Smith in "Improvement Era," Vol. III, pp. 241, 377, 451. =3. The Three Witnesses.=--Oliver Cowdery.--Born at Wells, Rutland Co., Vermont, October, 1805; baptized May 15, 1829; died at Richmond, Mo., March 3, 1850. David Whitmer.--Born near Harrisburg, Pa., January 7, 1805; baptized June, 1829; excommunicated from the Church, April 13, 1838; died at Richmond, Mo., January 25, 1888. Martin Harris.--Born at East-town, Saratoga Co., New York, May 18, 1783; baptized 1830; removed to Utah, August, 1870, and died at Clarkston, Cache Co., Utah, July 10, 1875. =4. The Eight Witnesses.=--Christian Whitmer.--Born January 18, 1798; baptized April 11, 1830; died in full fellowship in the Church, Clay County, Missouri, November 27, 1835. He was the eldest son of Peter Whitmer. Jacob Whitmer.--Second son of Peter Whitmer; born in Pennsylvania, January 27, 1800; baptized April 11, 1830; died April 21, 1856, having previously withdrawn from the Church. Peter Whitmer, Jr.--Born September 27, 1809; fifth son of Peter Whitmer; baptized June, 1829; died a faithful member of the Church, at or near Liberty, Clay Co., Missouri, September 22, 1836. John Whitmer.--Third son of Peter Whitmer; born August 27, 1802; baptized June, 1829; excommunicated from the Church March 10, 1838; died at Far West, Missouri, July 11, 1878. Hiram Page.--Born in Vermont, 1800; baptized April 11, 1830; withdrew from the Church, 1838; died in Ray Co., Missouri, August 12, 1852. Joseph Smith, Sen.--The Prophet Joseph's father; born at Topsfield, Essex Co., Mass., July 12, 1771; baptized April 6, 1830; ordained Patriarch to the Church, December 18, 1833; died in full fellowship in the Church at Nauvoo, Ill., Sept. 14, 1840. Hyrum Smith.--Second son of Joseph Smith, Sen., born at Tunbridge, Vt., February 9, 1800; baptized June, 1829; appointed one of the First Presidency of the Church November 7, 1837; Patriarch to the Church January 19, 1841; martyred with his brother, the Prophet, at Carthage, Ill., June 27, 1844. Samuel Harrison Smith.--Born Tunbridge, Vt., March 13, 1808; fourth son of Joseph Smith, Sen., baptized May 15, 1829; died July 30, 1844. =5. Consistency of the Book of Mormon.=--"If the historical parts of the Book of Mormon be compared with what little is known from other sources, concerning the history of ancient America, there will be found much evidence to substantiate its truth; but there cannot be found one truth among all the gleanings of antiquity that clashes with the historical truths of the Book of Mormon. If the prophetical part of this wonderful book be compared with the prophetical declarations of the Bible, there will be found much evidence in the latter to establish the truth of the former. But though there are many predictions in the Book of Mormon, relating to the great events of the last days, which the Bible gives us no information about, yet there is nothing in the predictions of the Bible that contradicts in the least the predictions of the Book of Mormon. If the doctrinal part of the Book of Mormon be compared with the doctrines of the Bible, there will be found the same perfect harmony which we find on the comparison of the prophetical parts of the two books. Although there are many points of the doctrine of Christ that are far more plain and definite in the Book of Mormon than in the Bible, and many things revealed in relation to doctrine that never could be fully learned from the Bible, yet there are not any items of doctrine in the two sacred books that contradict each other or clash in the least. If the various books which enter into the collection called the Book of Mormon be carefully compared with each other, there will be found nothing contradictory in history, in prophecy, or in doctrine.... If we compare the historical, prophetical, and doctrinal parts of the Book of Mormon with the great truths of science and nature, we find no contradictions--no absurdities--nothing unreasonable. The most perfect harmony therefore exists between the great truths revealed in the Book of Mormon and all other known truths, whether religious, historical, or scientific."--Apostle Orson Pratt in _Divine Authenticity of the Book of Mormon_, p. 56. LECTURE XV. THE BOOK OF MORMON.--Continued. =Article 8.=--... We also believe the Book of Mormon to be the word of God. AUTHENTICITY OF THE BOOK OF MORMON. =1. The Divine Authenticity of the Book of Mormon= constitutes our most important consideration of the work. This subject is one of vital interest to every earnest investigator of the ways of God, to every sincere searcher after truth. Claiming to be, as far as the present dispensation is concerned, a new scripture, presenting prophecies and revelations not heretofore recognized in modern theology, announcing to the world the message of a departed people, written by way of commandment, and by the spirit of prophecy and revelation--this volume is entitled to the most thorough and impartial examination. Nay, more, not alone does the Book of Mormon merit such consideration, it claims, even demands the same; for surely no one professing the most cursory belief in the power and authority of God can receive with unconcern the announcement of a new revelation, having the seal of Divine authority upon it. The question of the authenticity of the Book of Mormon is therefore one in which the world is interested. =2.= The Latter-day Saints base their belief in the authenticity and genuineness of the book on the following proofs:-- I. The general agreement of the Book of Mormon with the Bible. II. The fulfillment of ancient prophecies accomplished by the bringing forth of the Book of Mormon. III. The strict agreement and consistency of the Book of Mormon with itself. IV. The evident truth of its contained prophecies. To these may be added certain external, or extra-scriptural evidences, amongst which are:-- V. The strongly corroborative evidence furnished by modern discoveries in the field of archeological and ethnological science. I. THE BOOK OF MORMON AND THE BIBLE. =3. The Nephite and the Jewish Scriptures= are found to agree in all matters of tradition, history, doctrine, and prophecy upon which both the separate records treat. These two volumes of scripture were prepared on opposite hemispheres, under conditions and circumstances widely diverse; yet between them there exists a surprising harmony, confirmatory of Divine inspiration in both. The Book of Mormon contains a number of quotations from the ancient Jewish scriptures, a copy of which, as far as they had been compiled at the time of Lehi's exodus from Jerusalem, was brought to the western continent, as part of the record engraved on the plates of Laban. In the case of such passages, there is no essential difference between Bible and Book of Mormon versions, except in instances of probable error in translation,--usually apparent through inconsistency or lack of clearness in the Bible reading. There are, however, numerous minor variations in corresponding parts of the two volumes; and between such, examination usually demonstrates the superior perspicuity of the Nephite scripture. =4.= In a careful comparison of the prophecies of the Bible with corresponding predictions contained in the Book of Mormon, e. g. those relating to the birth, earthly ministry, sacrificial death, and second coming of Christ Jesus; with others referring to the scattering and subsequent gathering of Israel; and with such as relate to the establishment of Zion and the re-building of Jerusalem in the last days, each of the records will be seen to be corroborative of the other. True, there are many predictions in one which are not found in the other; but in no instance has a contradiction or an inconsistency between the two been pointed out. Between the doctrinal parts of the two volumes of scripture the same perfect harmony is found to prevail. =5.= Of the agreement of the Book of Mormon with the Bible and with other standards of comparison, Apostle Orson Pratt has forcefully and truthfully written:--"If the miracles of the Book of Mormon be compared with the miracles of the Bible, there cannot be found in the former anything that would be more difficult to believe, than what we find in the latter. If we compare the historical, prophetical, and doctrinal parts of the Book of Mormon with the great truths of science and nature, we find no contradictions, no absurdities, nothing unreasonable. The most perfect harmony, therefore, exists between the great truths revealed in the Book of Mormon, and all other known truths, whether religious, historical, or scientific."[792] [792] _Divine Authenticity of the Book of Mormon_, Orson Pratt's Works, p. 236 (1891, Utah ed.) II. ANCIENT PROPHECY REGARDING THE BOOK OF MORMON. =6. Ancient Prophecy= has been literally fulfilled in the coming forth of the Book of Mormon. One of the earliest prophetic utterances directly bearing upon this subject is that of Enoch, the ante-diluvian prophet, unto whom the Lord revealed His purposes for all time. Witnessing in vision the corruption of mankind, after the ascension of the Son of Man, Enoch cried unto his God, "Wilt thou not come again on the earth?" "And the Lord said unto Enoch, As I live, even so will I come in the last days.... And the day shall come that the earth shall rest, but before that day the heavens shall be darkened, and a veil of darkness shall cover the earth, and the heavens shall shake and also the earth, and great tribulations shall be among the children of men; but my people will I preserve, and righteousness will I send down out of heaven, and truth will I send forth out of the earth, to bear testimony of Mine Only Begotten.... and righteousness and truth will I cause to sweep the earth as with a flood to gather out mine own elect from the four quarters of the earth, unto a place which I shall prepare."[793] The Latter-day Saints regard the coming forth of the Book of Mormon, together with the restoration of the Priesthood by the direct ministration of heavenly messengers, as a fulfillment of this prophecy, and of similar predictions contained in the Bible. [793] Pearl of Great Price: Moses vii, 59-62. =7. Biblical Prophecies and their Fulfillment.=--David, who sang his psalms over a thousand years before the "Meridian of Time," declared, "Truth shall spring out of the earth, and righteousness shall look down from heaven."[794] And so also declared Isaiah.[795] Ezekiel saw in vision[796] the coming together of the stick of Judah, and the stick of Joseph, signifying, as the Latter-day Saints affirm, the Bible and the Book of Mormon. The passage last referred to reads, in the words of Ezekiel:--"The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions; And join them one to another into one stick; and they shall become one in thine hand." [794] Psalms lxxxv, 11. [795] Isa. xiv, 8. [796] Ezek. xxxvii, particularly verses 15-20. =8.= When we call to mind the ancient custom in the making of books,--that of writing on long strips of parchment and rolling the same on rods or sticks, the use of the word "stick" as equivalent to "book" in the passage becomes at once apparent,[797] At the time of this utterance, the Israelites had divided into two nations known as the people of Judah, and that of Israel, or Ephraim. There would seem to be little room for doubt that the records of Judah and of Joseph are here referred to.[798] Now, as we have seen, the Nephite nation comprised the descendants of Lehi of the tribe of Manasseh, of Ishmael an Ephraimite, and of Zoram whose tribal relation is not definitely stated. The Nephites were then of the tribes of Joseph; and their record or "stick" is as truly represented by the Book of Mormon as is the "stick" of Judah by the Bible. [797] See a corresponding use of the word "roll" in Jeremiah xxxvi, 1, 2; and its synonym "book" in verses 8, 10, 11, and 13. [798] Compare with Lehi's prediction made to his son Joseph, II Nephi iii, 12. =9.= That the coming forth of the record of Joseph or Ephraim is to be accomplished through the direct power of God is evident from the Lord's interpretation of the vision of Ezekiel, wherein He says:--"Behold, _I will take_ the stick of Joseph ... and will put them with him, even with the stick of Judah."[799] And that this union of the two records is to be a characteristic of the latter days is evident from the prediction of an event which is to follow immediately, viz., the gathering of the tribes from the nations among which they had been dispersed.[800] Comparison with other prophecies relating to the gathering will conclusively prove that the great event is to take place in the latter times, preparatory to the second coming of Christ.[801] [799] Ezek. xxxvii, 19. [800] Verse 21. [801] See lecture on "Gathering" in connection with Article 10, page 341. =10.= Reverting to the writings of Isaiah, we find that prophet voicing the Lord's threatenings against Ariel, or Jerusalem, "the city where David dwelt." Ariel was to be distressed, burdened with heaviness and sorrow; then the prophet refers to some people, other than Judah, who occupied Jerusalem, for he makes comparison with the latter, saying "And it shall be unto me _as_ Ariel." As to the fate decreed against this other people we read:--"And thou shalt be brought down, and shalt speak out of the ground, and thy speech shall be low out of the dust, and thy voice shall be, as of one that hath a familiar spirit, out of the ground, and thy speech shall whisper out of the dust."[802] [802] Isaiah xxix, 4--read verses 1-6. =11.= Of the fulfillment of these and associated prophecies, a modern apostle has written:--"These predictions of Isaiah could not refer to Ariel, or Jerusalem, because their speech has not been 'out of the ground,' or 'low out of the dust'; but it refers to the remnant of Joseph who were destroyed in America upwards of fourteen hundred years ago. The Book of Mormon describes their downfall, and truly it was great and terrible. At the crucifixion of Christ, 'the multitude of their terrible ones,' as Isaiah predicted, 'became as chaff that passeth away,' and it took place as he further predicts, 'at an instant suddenly.'... This remnant of Joseph in their distress and destruction became _as_ Ariel. As the Roman army lay siege to Ariel, and brought upon her great distress and sorrow, so did the contending nations of ancient America bring upon each other the most direful scenes of blood and carnage. Therefore the Lord could, with the greatest propriety, when speaking in reference to this event, declare that, 'It shall be unto me _as_ Ariel.'"[803] [803] Orson Pratt, _Divine Authenticity of the Book of Mormon_, pp. 293-294 (Utah ed., 1891). For details of fulfillment of part of the prophecy, see III Nephi viii-ix. =12.= Isaiah's striking prediction that the nation thus brought down should "speak out of the ground," with speech "low out of the dust" was literally fulfilled in the bringing forth of the Book of Mormon, the original of which was taken out of the ground, and the voice of the record is as that of one speaking from the dust. In continuation of the same prophecy we read:--"And the vision of all is become unto you as the words of a book that is sealed, which men deliver unto one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered unto him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned."[804] The fulfillment of this prediction is claimed in the presentation of the transcript from the plates,--"the words of a book," not the book itself, to the learned Prof. Anthon, whose reply almost in the words of the text has been cited;[805] and in the delivery of the book itself to the unfettered lad, Joseph Smith. [804] Isaiah xxix, 11-12. [805] See pp. 273-274. III. CONSISTENCY OF STYLE AND MATTER IN THE BOOK OF MORMON. =13. The Consistency of the Book of Mormon= sustains belief in its Divine origin. The parts bear evidence of having been written at different times, and under widely varying conditions. The style of the component books is in harmony with the times and circumstances of their production. The portions which were transcribed from the plates bearing Mormon's abridgment contain numerous interpolations as comments and explanations of the transcriber; but in the first six books, which, as already explained, are the verbatim record of the smaller plates of Nephi, no such interpolations occur. The book maintains strict consistency throughout all its parts; no contradictions, no disagreements have been pointed out. =14. A Marked Diversity of Style= characterizes the several parts.[806] From what has been said regarding the classes of plates which constitute the original records of the Book of Mormon, it is evident that the volume contains the compiled writings of a long line of inspired scribes extending through a thousand years, this time-range being exclusive of the earlier years of Jaredite history. Unity of style is not to be expected under such conditions; and, indeed, did such occur, it would be fatal to the claims made for the volume. [806] See Note 1. IV. THE BOOK OF MORMON SUSTAINED BY THE FULFILLMENT OF ITS CONTAINED PROPHECIES. =15. Book of Mormon Predictions= are numerous and important. Amongst the most conclusive proofs of the authenticity of the book is that furnished by the demonstrated truth of its contained prophecies. Prophecy is best proved in the light of its own fulfillment. The predictions contained within the Book of Mormon may be classed as (_a_) Prophecies relating to the time covered by the book itself, the fulfillment of which is recorded therein; and (_b_) Prophecies relating to times beyond the limits of the history chronicled in the book. =16.= _Prophecies of the First Class_ named, the fulfillment of which is attested by the Book of Mormon record, are of but minor value as proof of the authenticity of the work; for, had the book been written according to a plot devised by man, both prediction and fulfillment would have been provided for with equal care and ingenuity. Nevertheless, to the studious and conscientious reader, the genuineness of the book will be apparent; and the account of the literal realization of the numerous and varied predictions relating to the fate then future of the people whose history is given in the record, as also of those concerning the details of the birth and death of the Savior, and of His appearing in a resurrected state, must, by their accuracy and consistency, appeal with force as evidence of inspiration and authority in the record. =17.= _Prophecies of the Second Class_, relating to a time which to the writers was far future, are numerous and explicit: many of them have special reference to the last days,--the dispensation of the fulness of times,--and of these, some have been already literally accomplished, others are now in process of actual realization, while yet others are awaiting fulfillment under specified conditions which seem now to be rapidly approaching. Among the most remarkable of the Book of Mormon predictions incident to the last dispensation are those that relate to its own coming forth and the effect of its publication amongst mankind. Ezekiel's biblical prophecy concerning the coming together of the "sticks," or records, of Judah and of Ephraim has received attention. Consider the promise made to Joseph who was sold into Egypt, repeated by Lehi to his son Joseph--a prediction which couples the prophecy concerning the book with that of the seer through whose instrumentality the miracle was to be accomplished:--"But a seer will I raise up out of the fruit of thy loins; and unto him will I give power to bring forth my word unto the seed of thy loins; and not to the bringing forth my word only, saith the Lord, but to the convincing them of my word, which shall have already gone forth among them. Wherefore, the fruit of thy loins shall write; and the fruit of the loins of Judah shall write; and that which shall be written by the fruit of thy loins, and also that which shall be written by the fruit of the loins of Judah, shall grow together, unto the confounding of false doctrines, and laying down of contentions, and establishing peace among the fruit of thy loins, and bringing them to the knowledge of their fathers in the latter days; and also to the knowledge of my covenants, saith the Lord. And out of weakness he shall be made strong, in that day when my work shall commence among all my people, unto the restoring thee, O house of Israel, saith the Lord."[807] The literal fulfillment of these utterances in the bringing forth of the Book of Mormon through Joseph Smith is of itself apparent. [807] II Nephi iii, 11-13. =18.= Unto Nephi the Lord showed the effect of the new publication, declaring that in the day of Israel's gathering,--plainly then the day of the fulness of times, as attested by the Jewish scriptures,--the words of the Nephites should be given to the world, and should "hiss forth unto the ends of the earth, for a standard" unto the house of Israel; and that then the Gentiles, forgetting even their debt to the Jews from whom they have received the Bible in which they profess such faith, would revile and curse that branch of the covenant people, and would reject the new scripture, exclaiming, "A Bible! a Bible! we have got a Bible, and there cannot be any more Bible."[808] Is this not the burden of the frenzied objections raised by the Gentile world against the Book of Mormon,--that it is of necessity void because new revelation is not to be expected? [808] II Nephi xxix, 3; read the chapter. =19.= Now, in olden times, two witnesses were required to establish the truth of any allegation; and, says the Lord concerning the dual records witnessing of Himself:--"Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore, I speak the same words unto one nation like unto another. And when the two nations shall run together, the testimony of the two nations shall run together also."[809] [809] Verse 8. =20.= Associated with these predictions of the joint testimony of Jewish and Nephite scriptures is another prophecy, the consummation of which is now eagerly awaited by the faithful. Other scriptures are promised; note this word of God:--"Wherefore, because that ye have a Bible, ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written: ... For behold, I shall speak unto the Jews, and they shall write it; and I shall also speak unto the Nephites, and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth, and they shall write it. And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews."[810] [810] Verses 10 and 12. V. CORROBORATIVE EVIDENCE FURNISHED BY MODERN DISCOVERIES. =21. The Archeology and Ethnology= of the western continent contribute valuable corroborative evidence in support of the Book of Mormon. These sciences are confessedly unable to explain in any decisive manner the origin of the native American races; nevertheless, investigation in this field has yielded some results that are fairly definite, and with the most important of these the Book of Mormon account is in general accord. Among the most prominent of the discoveries respecting the aboriginal inhabitants, are the following:-- I. That America was inhabited in very ancient times, probably soon after the building of the Tower of Babel. II. That the continent has been successively occupied by different peoples, at least by two classes, or so-called "races" at widely separated periods. III. That the aboriginal inhabitants came from the east, probably from Asia, and that the later occupants, or those of the second period, were closely allied to, if not identical with, the Israelites. IV. That the existing native races of America have sprung from a common stock. =22.= From the outline already given of the historical part of the Book of Mormon, it is seen that each of these discoveries is fully attested by that record. Thus it is stated therein:-- I. That America was settled by the Jaredites, who came direct from the scenes of Babel. II. That the Jaredites occupied the land for about eighteen hundred and fifty years, during which time they spread over a great part of North and South America; and that at about the time of their extinction (near 590 B. C.), Lehi and his company came to this continent, where they developed into the segregated nations Nephites and Lamanites, the former becoming extinct near 385 A. D., about a thousand years after Lehi's arrival on these shores; the latter continuing in a degenerate condition until the present, being represented by the Indian tribes of to-day. III. That Lehi, Ishmael, and Zoram, the progenitors of both Nephites and Lamanites, were undoubtedly Israelites, Lehi being of the tribe of Manasseh while Ishmael was an Ephraimite, and that the colony came direct from Jerusalem, in Asia. IV. That the existing Indian tribes are all direct descendants of Lehi and his company, and that therefore they have sprung from men all of whom were of the house of Israel. Now let us examine some of the evidence bearing on these points presented by individual investigators, most of whom knew nothing of the Book of Mormon, and none of whom accept the book as authentic.[811] [811] =Acknowledgments.=--Many of the citations which follow, used in connection with the extra-scriptural evidence supporting the Book of Mormon, have been brought together by writers among our people, particularly by Elder George Reynolds (see his lectures as specified where quoted); also series of articles entitled "American Antiquities," in Millennial Star, Liverpool, vol. xxi, by Moses Thatcher (see a series of articles on "The Divine Origin of the Book of Mormon," in _Contributor_, Salt Lake City, vol. ii); and by Elder Edwin F. Parry (see tract, "A Prophet of Latter-days," Liverpool, 1898). =23. I. Concerning the very Ancient Period at which America was Inhabited.=--A recognized authority on American antiquities gives the following evidence and inference:--"One of the arts known to the builders of Babel was that of brick making. This art was also known to the people who built the works in the west. The knowledge of copper was known to the people of the plains of Shinar; for Noah must have communicated it, as he lived a hundred and fifty [350] years among them after the flood. Also copper was known to the ante-diluvians. Copper was also known to the authors of the western monuments. Iron was known to the ante-diluvians. It was also known to the ancients of the west. However, it is evident that very little iron was among them, as very few instances of its discovery in their works have occurred; and for this very reason we draw a conclusion that they came to this country soon after the dispersion."[812] [812] Priest, _American Antiquities_, 1834, p. 219. =24.= Lowry, in his "Reply to official inquiries respecting the Aborigines of America," concludes concerning the peopling of the western continent, "that the first settlement was made shortly after the confusion of tongues at the building of the Tower of Babel."[813] [813] Schoolcraft's _Ethnological Researches_, vol. iii (1853). =25.= Prof. Waterman of Boston says of the progenitors of the American Indians:--"When and whence did they come? Albert Galatin, one of the profoundest philologists of the age, concluded that, so far as language afforded any clue, the time of their arrival could not have been long after the dispersion of the human family."[814] [814] Extract from lecture by Prof. Waterman, delivered in Bristol, England, 1849; quoted in pamphlet by Edwin F. Parry, _A Prophet of Latter Days_ (Liverpool, 1898). =26.= Pritchard says of America's ancient inhabitants, that "the era of their existence as a distinct and isolated race must probably be dated as far back as that time which separated into nations the inhabitants of the old world, and gave to each branch of the human family its primitive language and individuality."[815] [815] Pritchard, _National History of Man_ (London, 1845). =27.= A native Mexican author, Ixtilxochitl, "fixes the date of the first peopling of America about the year 2000 B. C.; this closely accords with that given by the Book of Mormon, which positively declares that it occurred at the time of the dispersion, when God in His anger scattered the people upon the face of the whole earth."[816] "Referring to the quotations from Ixtilxochitl, seventeen hundred and sixteen years are said to have elapsed from the creation to the flood. Moses places it sixteen hundred and fifty-six, a difference of only sixty years.[817] They agree exactly as to the number of cubits, fifteen, which the waters prevailed over the highest mountains. Such a coincidence can lead to but one conclusion, the identity of origin of the two accounts."[818] [816] Moses Thatcher, _Contributor_, vol. ii, p. 227, Salt Lake City, 1881. [817] See Note 2. [818] Moses Thatcher, _Contributor_, vol. ii, p. 228. =28.= Prof. Short, quoting from Clavigero, says: "The Chiapanese have been the first peoplers of the New World, if we give credit to their traditions. They say that Votan, the grandson of that respectable old man who built the great ark to save himself and family from the deluge, and one of those who undertook the building of that lofty edifice, which was to reach up to heaven, went by express command of the Lord to people that land. They say also that the first people came from the quarter of the north, and that when they arrived at Soconusco, they separated, some going to inhabit the country of Nicaragua, and others remaining at Chiapas."[819] [819] John T. Short, _North Americans of Antiquity_, p. 204 (Harper Bros., New York; 2nd ed., 1888). See also _Contributor_ (Salt Lake City, vol. ii, p 259). =29. II. Concerning the Successive Occupation of America by Different Peoples in Ancient Times.=--It has been declared by eminent students of American archeology that two distinct classes, by some designated as separate races, of mankind inhabited this continent in early times: Prof. F. W. Putnam[820] is even more definite in his assertion that one of these ancient races spread from the north, the other from the south. This is in agreement with the Book of Mormon record, which describes the occupation of the continent by the Jaredites and the Nephites in turn, the former having established themselves first in North America, the latter in South America. H. C. Walsh, in an article entitled "Copan, a City of the Dead,"[821] gives many interesting details of excavation and other work prosecuted by Gordon under the auspices of the Peabody expedition; and adds, "All this points to successive periods of occupation, of which there are other evidences."[822] [820] Putnam, _Prehistoric Remains in the Ohio Valley_, Century Magazine, March 1890. [821] See _Harper's Weekly_ (New York), October, 1897; article by Henry C. Walsh. [822] See Note 3. =30. III. Concerning the Advent of at least One Division of the Ancient Americans from the East, probably from Asia; and their Israelitish Origin.=--Confirmatory evidence of the belief that the aboriginal Americans sprang from the peoples of the eastern hemisphere is found in the similarity of record and tradition on the two continents, regarding the creation, the deluge, and other great events of history. Boturini,[823] who is quoted by most writers on American archeology says: "There is no Gentile nation that refers to primitive events with such certainty as the Indians do. They give us an account of the creation of the world, of the deluge,[824] of the confusion of languages at the Tower of Babel, and of all other periods and ages of the world, and of the long peregrinations which their people had in Asia representing the specific years by their characters; and in the seven Conejos (rabbits) they tell us of the great eclipse that occurred at the death of Christ, our Lord." [823] Chevalier Boturini; he spent several years investigating the antiquities of Mexico and Central America, and collected many valuable records, of most of which he was despoiled by the Spanish; he published a work on the subject of his studies in 1746. [824] See Note 4. =31.= Similar evidence of the common source of eastern and western traditions of great events in primitive times is furnished in the writings of Short, already quoted, and by Baldwin,[825] Clavigero,[826] Kingsborough,[827] Sahagun,[828] Prescott,[829] Schoolcraft,[830] Squiers,[831] Adair,[832] and others.[833] [825] Baldwin, _Ancient America_ (Harper Bros., New York, 1871). [826] Clavigero, quoted by Prof. Short in _North Americans of Antiquity_. [827] Lord Kingsborough, _Mexican Antiquities_ (1830-37.) [828] Bernardo de Sahagun, _Historia Universal de Nueva Espana_. [829] W. H. Prescott, _Conquest of Mexico_ (see pp. 463-64). [830] Schoolcraft, _Ethnological Researches_ (1851); see vol. i. [831] Squiers, _Antiquities of the State of New York_, 1851. [832] Adair, _History of the American Indians_, London, 1775. [833] See Bancroft's _Native Races_, etc., vols, iii and v; Donnelly's _Atlantis_, p. 391 (1882). =32.= Prof. Short adds his testimony to the evidence of the aboriginal inhabitants of America being of "Old World origin," but admits his inability to determine when or whence they came to this continent.[834] Waterman, before cited, says: "This people could not have been created in Africa, for its inhabitants were widely dissimilar from those of America; nor in Europe, which was without a native people agreeing at all with American races; then to Asia alone could they look for the origin of the Americans."[835] [834] John T. Short, _North Americans of Antiquity_ (1888). [835] Extract from lecture by Prof. Waterman, delivered in Bristol, England, 1849; quoted in pamphlet by Edwin F. Parry, _A Prophet of Latter Days_, Liverpool, 1898. =33.= It has been demonstrated that the aboriginal tribes were accustomed to practice under certain conditions the rites of circumcision,[836] baptism, and animal sacrifice.[837] Herrera, a Spanish writer of three centuries ago, states that among the primitive inhabitants of Yucatan baptism was known by a name that meant to be born again.[838] [836] Lord Kingsborough. [837] Donnelly's _Atlantis_, p. 144. [838] Tract, _A Prophet of Latter Days_, by Edwin F. Parry, p. 106. =34.= But it is not alone in the matter of custom and tradition relating to pre-Christian times that so marked a resemblance is found between the peoples of the old and the new world. Many traditions and some records, telling of the pre-destined Christ and His atoning death, were current among the native races of this continent long prior to the advent of Christian discoverers in recent centuries. Indeed, when the Spaniards first invaded Mexico, their Catholic priests found a native knowledge of Christ and the Godhead, so closely corresponding with the doctrines of orthodox Christianity, that they, in their inability to account for the same, invented the theory that Satan had planted among the natives of the country an imitation gospel for the purpose of deluding the people. A rival theory held that Thomas, the apostle, had visited the western continent, and had taught the gospel of Christ.[839] [839] See Pres. John Taylor's _Mediation and Atonement_, p. 201. =35.= Lord Kingsborough, in his comprehensive and standard work, refers to a manuscript by Las Casas the Spanish Bishop of Chiapa, which writing is preserved in the convent of St. Dominic; in this the Bishop states that a very accurate knowledge of the Godhead was found to exist among the natives of Yucatan. One of the bishop's emissaries wrote that "he had met with a principal lord, who informed him that they believed in God, who resided in heaven, even the Father, the Son, and the Holy Spirit. The Father was named Yeona, the Son Bahab, who was born of a virgin, named Chibirias, and that the Holy Spirit was called Euach. Bahab, the Son, they said, was put to death by Eupuro, who scourged Him, and put on His head a crown of thorns, and placed Him with His arms stretched upon a beam of wood; and that, on the third day, He came to life, and ascended into heaven, where He is with the Father; that immediately after, the Euach. came as a merchant, bringing precious merchandise, filling those who would with gifts and graces, abundant and divine."[840] [840] Kingsborough's _Antiquities of Mexico_. =36.= Rosales affirms a tradition among the Chileans to the effect that their forefathers were visited by a wonderful personage, full of grace and power, who wrought many miracles among them, and taught them of the Creator who dwelt in heaven in the midst of glorified hosts.[841] Prescott refers to the symbol of the cross which was found, by the Catholics who accompanied Cortez, to be common among the natives of Mexico and Central America. In addition to this sign of a belief in Christ, a ceremony akin to that of the Lord's Supper was witnessed with astonishment by the invaders. The Aztec priests were seen to prepare a cake of flour, mixed with blood, which they consecrated and distributed among the people, who, as they ate, "showed signs of humiliation and sorrow, declaring it was the flesh of Deity."[842] [841] Rosales, _History of Chile_. See Pres. Taylor's _Mediation and Atonement_, p. 202. [842] Prescott, _Conquest of Mexico_, p. 465. =37.= The Mexicans recognize a Deity in Quetzalcoatl, the traditional account of whose life and death is closely akin to our history of the Christ, so that, says President John Taylor, "we can come to no other conclusion than that Quetzalcoatl and Christ are the same being."[843] Lord Kingsborough speaks of a painting of Quetzalcoatl, "in the attitude of a person crucified, with the impression of nails in his hands and feet, but not actually upon the cross." The same authority further says: "The seventy-third plate of the Borgian MS. is the most remarkable of all, for Quetzalcoatl is not only represented there as crucified upon a cross of Greek form, but his burial and descent into hell are also depicted in a very curious manner." And again:--"The Mexicans believe that Quetzalcoatl took human nature upon him, partaking of all the infirmities of man, and was not exempt from sorrow, pain, or death, which he suffered voluntarily to atone for the sins of man."[844] [843] _Mediation and Atonement_, p. 201; see Note 5. [844] Lord Kingsborough, _Antiquities of Mexico_; see quotations by Pres. John Taylor, _Mediation and Atonement_, p. 202. =38.= The source of this knowledge of Christ and the Godhead, to account for which gave such trouble to the Catholic invaders and caused them to resort to extreme and unfounded theory, is plainly apparent to the student of the Book of Mormon. We learn from that sacred scripture, that the progenitors of the native American races, for centuries prior to the time of Christ's birth, lived in the light of direct revelation, which, coming to them through their authorized prophets, showed the purposes of God respecting the redemption of mankind; and, moreover, that the risen Redeemer ministered unto them in person, and established His Church among them with all its essential ordinances. The people have fallen into a state of spiritual degeneracy; many of their traditions are sadly distorted, and disfigured by admixture of superstition and human invention; yet the origin of their knowledge is plainly authentic. =39. IV. Concerning the Common Origin of the Native Races on this Continent.=--That the many tribes and nations among the Indians and other "native races" of America are of common parentage is very generally admitted; the conclusion is based on the evident close relationship in their languages, traditions, and customs. "Mr. Lewis H. Morgan finds evidence that the American aborigines had a common origin in what he calls 'their system of consanguinity and affinity.' He says, 'The Indian nations from the Atlantic to the Rocky Mountains, and from the Arctic sea to the Gulf of Mexico, with the exception of the Esquimaux, have the same system. It is elaborate and complicated in its general form and details; and, while deviations from uniformity occur in the systems of different stocks, the radical features are in the main constant. This identity in the essential characteristics of a system so remarkable tends to show that it must have been transmitted with the blood to each stock from a common original source. It affords the strongest evidence yet obtained of unity in origin of the Indian nations within the regions defined.'"[845] [845] Baldwin's _Ancient America_, p. 56; see citations of conclusions regarding the characteristics of aboriginal Americans by Bradford, in the same work. =40.= Baldwin further quotes Bradford's summary of conclusions regarding the origin and characteristics of the ancient Americans, amongst which we read:--"That they were all of the same origin, branches of the same race, and possessed of similar customs and institutions."[846] Adair writes:--"All the various nations of Indians seem to be of one descent;" and in support of this conclusion he presents abundant evidence of similarity of language, habits, and customs, religious ceremonies, modes of administering justice, etc.[847] [846] The same. [847] Adair's _History of the American Indians_, London, 1775. =41. Written Language of the Ancient Americans.=--To these secular, or extra-scriptural, evidences of the authenticity of the Book of Mormon may be added the agreement of the record with recent discoveries regarding the written language of these ancient peoples. The prophet Nephi states that he made his record on the plates in "the language of the Egyptians,"[848] and we are further told that the brazen plates of Laban were inscribed in the same.[849] Mormon, who abridged the voluminous writings of his predecessors, and prepared the plates from which the modern translation was made, employed also the Egyptian characters. His son Moroni, who completed the record, declares this fact; but, recognizing a difference between the writing of his day and that on the earlier plates, he attributed the change to the natural mutation through time, and speaks of his own record and that of his father, Mormon, as being written in the "reformed Egyptian."[850] [848] I Nephi i, 2. [849] Mosiah i, 4. [850] Mormon ix, 32. =42.= Now consider the testimony of Dr. Le Plongeon, announcing his discovery of a sacred alphabet among the Mayas of Central America, which he declares to be practically identical with the Egyptian alphabet. He states that the structure of the Maya sacred language closely resembles that of the Egyptians; and he boldly proclaims his conviction that the two nations derived their written language from the same source.[851] Another authority says:--"The eye of the antiquarian cannot fail to be both attracted and fixed by evidence of the existence of two great branches of the hieroglyphical language,--both having striking affinities with the Egyptian, and yet distinguished from it by characteristics perfectly American."[852] [851] Dr. August Le Plongeon, in _Review of Reviews_, July, 1895. [852] _Quarterly Review_, October, 1836; abstracted in _Millennial Star_, vol. xxi, p. 467. =43.= But the Egyptian is not the only eastern language found to be represented in the relics of American antiquities; the Hebrew occurs in this connection with at least equal significance. That the Hebrew tongue should have been used by Lehi's descendants is most natural, inasmuch as they were of the House of Israel, transferred to the western continent directly from Jerusalem. That the ability to read and write in that language continued with the Nephites until the time of their extinction is evident from Moroni's statement regarding the language used on the plates of Mormon:--"And now behold, we have written this record according to our knowledge, in the characters which are called among us the reformed Egyptian being handed down and altered by us according to our manner of speech. And if our plates had been sufficiently large, we should have written in Hebrew; but the Hebrew hath been altered by us also."[853] [853] Mormon ix, 32-33. In connection with this important subject see articles entitled "A Study in American-Hebraic Names" by Thos. W. Brookbank, _Improvement Era_, vol. xx. =44.= The following instances are taken from an instructive array of such, brought together by Elder George Reynolds.[854] Several of the early Spanish writers claim that the natives of some portions of the land were found speaking a corrupt Hebrew. "Las Casas so affirms with regard to the inhabitants of the island of Hayti. Lafitu wrote a history wherein he maintained that the Caribbee language was radically Hebrew. Isaac Nasci, a learned Jew of Surinam, says of the language of the people of Guiana, that all their substantives are Hebrew." Spanish historians record the early discovery of Hebrew characters on the western continent. "Malvenda says that the natives of St. Michael had tombstones, which the Spaniards digged up, with several ancient Hebrew inscriptions upon them." [854] Reynolds' lecture, _The Language of the Book of Mormon_. =45.= In all such writings, the characters and the language are allied to the most ancient form of Hebrew, and show none of the vowel signs and terminal letters which were introduced into the Hebrew of the eastern continent after the return of the Jews from the Babylonian captivity. This is consistent with the fact that Lehi and his people left Jerusalem shortly before the captivity, and therefore prior to the introduction of the changes in the written language.[855] [855] See an instructive series of articles in _Improvement Era_, Salt Lake City, vol. xvii, by Thomas W. Brookbank, entitled "Hebrew Idioms and Analogies in the Book of Mormon." =46. Another Test.=--Let not the reader of the Book of Mormon content himself with such evidences as have been cited concerning the Divine authenticity of this reputed scripture. There is promised a surer and a more effectual means of ascertaining the truth or falsity of this marvelous volume. Like other scriptures, the Book of Mormon is to be comprehended through the spirit of the scriptures, and this is obtainable only as a gift from God. But this gift, priceless though it be, is promised unto all who would seek for it. Then to all let us commend the counsel of the last writer in the volume, Moroni, the solitary scribe who sealed the book, afterward the angel of the record who brought it forth:--"And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost; and by the power of the Holy Ghost ye may know the truth of all things."[856] [856] Moroni x, 4-5. NOTES. =1. Diversity of Literary Style in the Book of Mormon.=--"There is a marked difference in the literary style of Nephi and some of the other earlier prophets from that of Mormon and Moroni. Mormon and his son are more direct and take fewer words to express their ideas than did the earlier writers; at least their manner is, to most readers, the more pleasing. Amos, the son of Jacob, has also a style peculiar to himself. There is another noticeable fact that when original records or discourses, such as the record of Limhi, the sermons of Alma, Amulek, etc., the epistles of Helaman, and others, are introduced into Mormon's abridgment, words and expressions are used that appear nowhere else in the Book of Mormon. This diversity of style, expression, and wording is a very pleasing incidental testimony to the truth of the claim made for the Book of Mormon,--that it is a compilation of the work of many writers."--From Lectures on the Book of Mormon, by Elder George Reynolds. =2. Mexican Date of the Deluge.=--In speaking of the time of the Deluge as given by the Mexican author, Ixtilxochitl, Elder George Reynolds says:--There is a remarkable agreement between this writer's statements and the Book of Genesis. The time from the Fall to the Flood only differs sixty, possibly only five years, if the following statement in the Book of Doctrine and Covenants (cvii, 49) regarding Enoch lengthens the chronology: "And he saw the Lord, and he walked with him, and was before his face continually; and he walked with God 365 years, making him 430 years old when he was translated." The same statement is made in the Pearl of Great Price, Moses vii, 67.--From lecture on _External Evidences of the Book of Mormon_, by Elder George Reynolds. =3. Ancient Civilization in America.=--"That a civilization once flourished in these regions [Central America and Mexico] much higher than any the Spanish conquerors found upon their arrival, there can be no doubt. By far the most important work that has been done among the remains of the old Maya civilization has been carried on by the Peabody Museum of Harvard College, through a series of expeditions it has sent to the buried city now called Copan, in Spanish Honduras. In a beautiful valley near the borderland of Guatemala, surrounded by steep mountains and watered by a winding river, the hoary city lies wrapped in the sleep of ages. The ruins at Copan, although in a more advanced state of destruction than those of the Maya cities of Yucatan, have a general similarity to the latter in the design of the buildings, and in the sculptures, while the characters in the inscriptions are essentially the same. It would seem, therefore, that Copan was a city of the Mayas; but if so it must have been one of their most ancient settlements, fallen into decay long before the cities of Yucatan reached their prime. The Maya civilization was totally distinct from the Aztec or Mexican; it was an older and also a much higher civilization."--Henry C. Walsh, in article, _Copan--a City of the Dead_, Harper's Weekly, October, 1897. Baldwin in his valuable work "Ancient America" incorporates the conclusions announced by Bradford in regard to the ancient occupants of North America, as follows:-- "That they were all of the same origin, branches of the same race, and possessed of similar customs and institutions. "That they were populous, and occupied a great extent of territory. "That they had arrived at a considerable degree of civilization, were associated in large communities, and lived in extensive cities. "That they possessed the use of many of the metals, such as lead, copper, gold, and silver, and probably the art of working in them. "That they sculptured in stone, and sometimes used that material in the construction of their edifices. "That they had the knowledge of the arch of receding steps; of the art of pottery, producing urns and utensils formed with taste, and constructed upon the principles of chemical composition; and the art of brick-making. "That they worked the salt springs, and manufactured salt. "That they were an agricultural people, living under the influence and protection of regular forms of governments. "That they possessed a decided system of religion, and a mythology connected with astronomy, which, with its sister science, geometry, was in the hands of the priesthood. "That they were skilled in the art of fortification. "That the epoch of their original settlement in the United States is of great antiquity; and that the only indications of their origin to be gathered from the locality of their ruined monuments, point toward Mexico."--Baldwin, _Ancient America_, p. 56. =4. American Traditions concerning the Deluge.=--"Don Francisco Munoz de la Vega, the Bishop of that diocese (Chiapas), certifies in the prologue to his 'Diocesan Constitutions,' declaring that an ancient manuscript of the primitive Indians of that province, who had learned the art of writing, was in his record office, who retained the constant tradition that the father and founder of their nation was named Teponahuale, which signifies lord of the hollow piece of wood; and that he was present at the building of the Great Wall, for so they named the Tower of Babel; and beheld with his own eyes the confusion of language; after which event, God, the Creator, commanded him to come to these extensive regions, and to divide them amongst mankind."--Lord Kingsborough, _Mexican Antiquities_, vol. viii, p. 25. "It is found in the histories of the Toltecs that this age and first world, as they call it, lasted 1,716 years: that men were destroyed by tremendous rains and lightnings from the sky, and even all the land, without the exception of anything, and the highest mountains, were covered up and submerged in water fifteen cubits (caxtolmolatli); and here they added other fables of how men came to multiply from the few who escaped from this destruction in a 'toptlipetlocali;' that this word nearly signifies a close chest; and how, after men had multiplied, they erected a very high 'zacuali,' which is to-day a tower of great height, in order to take refuge in it should the second world (age) be destroyed. Presently their languages were confused, and, not being able to understand each other, they went to different parts of the earth."--The same, vol. ix, p. 321. "The most important among the American traditions are the Mexican, for they appear to have been definitely fixed by symbolic and mnemonic paintings before any contact with Europeans. According to these documents, the Noah of the Mexican cataclysm was Coxcox, called by certain people Teocipactli or Tezpi. He had saved himself, together with his wife Xochiquetzal, in a bark, or, according to other traditions, on a raft made of cypress-wood (_Cypressus disticha_). Paintings retracing the deluge of Coxcox have been discovered among the Aztecs, Miztecs, Zapotecs, Tlascaltecs, and Mechoacaneses. The tradition of the latter is still more strikingly in conformity with the story as we have it in Genesis, and in Chaldean sources. It tells how Tezpi embarked in a spacious vessel with his wife, his children, and several animals, and grain, whose preservation was essential to the subsistence of the human race. When the great god Tezcatlipoca decreed that the waters should retire, Tezpi sent a vulture from the bark. The bird, feeding on the carcases with which the earth was laden, did not return. Tezpi sent out other birds, of which the humming bird only came back, with a leafy branch in its beak. Then Tezpi, seeing that the country began to vegetate, left his bark on the mountain of Colhuacan."--Donnelly's _Atlantis_, p. 99. The tradition of a Deluge "was the received notion, under some form or other, of the most civilized people in the Old World, and of the barbarians of the New. The Aztecs combined with this some particular circumstances of a more arbitrary character, resembling the accounts of the east. They believed that two persons survived the Deluge, a man named Coxcox and his wife. Their heads are represented in ancient painting, together with a boat floating on the waters at the foot of a mountain. A dove is also depicted, with a hieroglyphical emblem of language in his mouth, which he is distributing to the children of Coxcox, who were born dumb. The neighboring people of Michoacan, inhabiting the same high plains of the Andes, had a still further tradition, that the boat in which Tegpi, their Noah, escaped, was filled with various kinds of animals and birds. After some time a vulture was sent out from it, but remained feeding on the dead bodies of the giants which had been left on the earth as the waters subsided. The little humming bird, _huitzitzilin_, was then sent forth, and returned with a twig in his mouth. The coincidence of both these accounts with the Hebrew and Chaldean narratives is obvious."--Prescott, _Conquest of Mexico_, pp. 463-64. =5. Mexican Tradition concerning the Savior.=--"The story of the life of the Mexican divinity, Quetzalcoatl, closely resembles that of the Savior; so closely, indeed, that we can come to no other conclusion than that Quetzalcoatl and Christ are the same being. But the history of the former has been handed down to us through an impure Lamanitish source, which has sadly disfigured and perverted the original incidents and teachings of the Savior's life and ministry. Regarding this god, Humboldt writes, 'How truly surprising is it to find that the Mexicans, who seem to have been unacquainted with the doctrine of the migration of the soul and the Metempsychosis _should have believed in the incarnation of the only Son of the supreme God, Tomacateuctli_. For Mexican mythology, speaking of no other Son of God except Quetzalcoatl, who was born of Chimelman, the virgin of Tula (without man), by His breath alone, by which may be signified His word or will, when it was announced to Chimelman, by the celestial messenger whom He despatched to inform her that she should conceive a son, it must be presumed this was Quetzalcoatl, who was the only son. Other authors might be adduced to show that the Mexicans believe that this Quetzalcoatl was both God and man; that He had, previously to His incarnation, existed from eternity, and that He had been the Creator both of the world and man; and that He had descended to reform the world by endurance, and being King of Tula, was crucified for the sins of mankind, etc., as is plainly declared in the tradition of Yucatan, and mysteriously represented in the Mexican paintings.'"--Pres. John Taylor, _Mediation and Atonement_, p. 201. =7. Survival of the Hebrew Language among American Tribes.=--"It is claimed that such survivals are numerous in the religious songs and ceremonies of many of the tribes. A number of writers who visited or resided among the tribes of the northern continent, assert that the words Yehovah, Yah, Ale, and Hallelujah, could be distinctly heard in these exercises. Laet and Escarbotus assure us that they often heard the South American Indians repeat the sacred word Hallelujah."--Elder George Reynolds, _The Language of the Book of Mormon_. =8. "The Origin of the Pre-Columbian Civilization of America."=--Under this title an instructive article by G. Elliot Smith appeared in _Science_ vol. xliv, pp. 190-195 (August 11, 1916). As to the interest accorded to the subject, the author says: "In the whole range of ethnological discussion perhaps no theme has evoked livelier controversies and excited more widespread interest than the problems involved in the mysteries of the wonderful civilization that revealed itself to the astonished Spaniards on their first arrival in America. "During the last century, which can be regarded as covering the whole period of scientific investigation in anthropology, the opinions of those who have devoted attention to such inquiries have undergone the strangest fluctuations. If one delves into the anthropological journals of forty or fifty years ago they will be found to abound in careful studies on the part of many of the leading ethnologists of the time, demonstrating, apparently in a convincing and unquestionable manner, the spread of curious customs or beliefs from the Old World to the New." The writer decries the fallacy of assuming that similarities in customs and culture of widely separated peoples can be explained on any other basis than that of a common origin, and proceeds as follows: "Why then, it will be asked, in the face of the overwhelming mass of definite and well-authenticated evidence clearly pointing to the sources in the Old World from which American civilization sprung, do so many ethnologists refuse to accept the clear and obvious meaning of the facts and resort to such childish subterfuges as I have mentioned? Putting aside the influence of Darwin's work, the misunderstanding of which, as Huxley remarked, 'led shallow persons to talk nonsense in the name of anthropological science,' the main factor in blinding so many investigators to appreciate the significance of the data they themselves so laboriously collect results from a defect incidental to the nature of their researches.... The failure to recognize the fact, recently demonstrated so convincingly by Dr. Rivers, that useful arts are often lost is another, and perhaps the chief, difficulty that has stood in the way of an adequate appreciation of the history of the spread of civilization." Dr. Smith presents an impressive array of evidence pointing to the Old World and specifically to Egypt, as the source of many of the customs by which the American aborigines are distinguished. The article is accompanied by a map showing probable routes of travel from the Old World to the New, and two landing places on the west coast, one in Mexico and another near the boundary common to Peru and Chile, from which places the immigrants spread. LECTURE XVI. REVELATION, PAST, PRESENT, AND FUTURE. =Article 9.=--We believe all that God has revealed, all that He does now reveal; and we believe that He will yet reveal many great and important things pertaining to the kingdom of God. =1. What is Revelation?=--In a theological sense, the term _revelation_ signifies the making known of Divine truth by communication from the heavens. The Greek--_apocalypsis_, which in meaning closely corresponds with our word _revelation_, expresses an uncovering, or a disclosure of that which had been wholly or in part hidden,--the drawing aside of a veil. An Anglicized form of the Greek term--_Apocalypse_--is sometimes used to designate the particular Revelation given to John upon the Isle of Patmos, the record of which forms the last book of the New Testament as at present compiled. Divine revelation, as illustrated by numerous examples in scripture, may consist of disclosures or declarations concerning the attributes of Deity, or of an expression of the Divine will regarding the affairs of men. =2.= The word _inspiration_ is sometimes invested with a signification almost identical with that of _revelation_, though by its origin and early usage it possessed a distinctive meaning. To inspire is literally to animate with the spirit; a man is inspired when under the influence of a power other than his own. Divine inspiration may be regarded as a lower or less comprehensive manifestation of the heavenly influence upon man than is shown in revelation. The difference therefore is rather one of degree than of kind. By neither of these directing processes does the Lord deprive the human subject of agency or individuality;[857] as is proved by the marked peculiarities of style and method characterizing the several books of holy writ. Yet, in the giving of revelation, a more direct influence is exercised upon the human recipient of the God-given message than is the case under the lesser, though no less truly Divine, effect of inspiration. [857] See Notes 1 and 3. =3.= The directness and plainness with which God may communicate with man is dependent upon the purity and general fitness of the person. One may be susceptible to inspiration in its lower and simpler phases only; another may be so thoroughly responsive to this power as to be capable of receiving direct revelation; and this higher influence again may manifest itself in varying degrees, and with a greater or lesser shrouding of the Divine personality. Consider the Lord's words to Aaron and Miriam, who had been guilty of disrespect toward Moses the chosen revelator:--"And the Lord came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth. And He said, Hear now my words: If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house. With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the Lord shall he behold."[858] [858] Numb. xii, 5-8. =4.= We have seen that among the most conclusive proofs of the existence of a Supreme Being is that afforded by direct revelation from God Himself; and that some knowledge of the attributes and personality of God is essential to any rational exercise of faith in Him. We can but imperfectly respect an authority whose very existence is a matter of uncertainty and conjecture with us; therefore, if we are to implicitly trust and truly love our Creator, we must know something of Him. Though the veil of mortality, with all its thick obscurity, may shut the light of the Divine presence from the sinful heart, that separating curtain may be drawn aside and the heavenly light may shine into the righteous soul. By the listening ear, attuned to the celestial music, the voice of God has been heard, declaring His personality and will; to the eye that is freed from the motes and beams of sin, single in its search after truth, the hand of God has been made visible; within the soul properly purified by devotion and humility, the mind of God has been revealed. =5. Revelation is God's Means of Communication.=--We have no record of a period of time during which an authorized minister of Christ has dwelt on earth, when the Lord did not make known to that servant the Divine will concerning the people. As has been shown, no man can take upon himself, by his own act alone, the honor and dignity of the ministry. To become an authorized minister of the Gospel, "a man must be called of God, by prophecy, and by the laying on of hands, by those who are in authority," and "those in authority" must have been similarly called. When thus commissioned, the chosen one speaks by a power greater than his own, in preaching the gospel and in administering the ordinances thereof; he may verily become a prophet unto the people. The Lord has consistently recognized and honored his servants so appointed. He has magnified their office in proportion to their own worthiness, making them living oracles of the Divine will. This has been true of every dispensation of the work of God. =6.= It is a privilege of the Holy Priesthood to commune with the heavens, and to learn the immediate will of the Lord; this communion may be effected through the medium of dreams and visions, through the visitation of angels, or by the higher endowment of face to face communication with the Lord.[859] The inspired utterances of men who speak by the power of the Holy Ghost are scripture unto the people.[860] In specific terms the promise has been given that the Lord would recognize the medium of prophecy through which to make His will and purposes known unto man:--"Surely the Lord God will do nothing but he revealeth his secret unto his servants the prophets."[861] Not all men may attain the position of special revelators:--"The secret of the Lord is with them that fear him, and he will show them his covenant."[862] Such men are oracles of truth; privileged counselors, friends of God.[863] [859] See pp. 35-38 and Lecture xii. [860] Doc. and Cov. lxviii, 4. [861] Amos iii, 7; see also I Nephi xxii, 2. [862] Psalms xxv, 14. [863] John xv, 14-15. =7. Revelation in Ancient Times.=--Unto Adam, the patriarch of the race, to whom were committed the keys of the first dispensation, God revealed His will and gave commandments.[864] While living in a state of child-like innocence prior to the Fall, Adam had direct communication with the Lord; then, through transgression the man was driven from Eden; but he took with him some remembrance of his former happy state, including a personal knowledge of the existence and attributes of his Creator. While sweating under the penalty fore-told and fulfilled upon him, tilling the earth in a struggle for bread, he continued to call upon the Lord. As Adam and his wife, Eve, prayed and toiled, "they heard the voice of the Lord from the way towards the garden of Eden, speaking unto them; and they saw him not, for they were shut out from his presence; and he gave unto them commandments."[865] [864] Gen. ii, 15-20; Pearl of Great Price: Moses iii, 16. [865] Pearl of Great Price: Moses v, 4-5; see also Doc. and Cov., Lect. on Faith ii, 19-25. =8.= The patriarchs who succeeded Adam were blessed with the gift of revelation in varying degrees; Enoch, the seventh in the line of descent, was particularly endowed. We learn from the Old Testament that Enoch "walked with God," and that when he had reached the age of 365 years "he was not, for God took him."[866] From the New Testament we learn something more regarding his ministry;[867] and the Pearl of Great Price gives us a fuller account of the Lord's dealings with this chosen Seer.[868] Unto him were made known the plan of redemption, and the prospective history of the race down to the meridian of time, thence to the millennium and the final judgment. Unto Noah, the Lord revealed His intentions regarding the impending deluge; by this prophetic voice the people were warned and urged to repent; disregarding it and rejecting the message, they were destroyed in their iniquity. With Abraham, God's covenant was established; unto him was revealed the course of the creative events.[869] And this covenant was confirmed unto Isaac and Jacob. [866] Gen. v, 18-24. [867] Jude 14. [868] Pearl of Great Price: Moses vi, vii. [869] Gen. xvii, xviii; Pearl of Great Price: Book of Abraham. =9.= Through revelation, God commissioned Moses to lead Israel from bondage. From the burning bush on Horeb, the Lord declared to the man thus chosen, "I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob."[870] In all the troublous scenes between Moses and Pharaoh, the Lord continued His communications unto His servant, who appeared amidst the glory of the Divine endowment, a veritable God unto the heathen king.[871] And throughout the wearisome forty years' journeying in the wilderness, the Lord ceased not to honor His chosen prophet. So may we trace the line of revelators,--men who have stood, each in his time, as the medium between God and the people, receiving instruction from the source Divine, and transmitting it to the masses,--from Moses to Joshua, and on through the Judges to David and Solomon, thence to John, who was the immediate fore-runner of the Messiah. [870] Exodus iii, 2-6. [871] Exodus iv, 16; vii, 1. =10. Christ Himself was a Revelator.=--Notwithstanding His personal authority, God though He had been and was, while the Christ lived as a man among men, He declared His work to be that of One greater than Himself, by whom He had been sent, and from whom He received instructions. Note His words:--"For I have not spoken of myself; but the Father which sent me, he gave me a commandment, what I should say, and what I should speak. And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak."[872] Further: "I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me."[873] And again, "The words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.... And as the Father gave me commandment, even so do I."[874] [872] John xii, 49-50. [873] John v, 30. [874] John xiv, 10, 31. =11. The Apostles likewise=, left to bear the burden of the Church after the departure of the Master, looked to heaven for guidance, expected and received the word of revelation to direct them in their exalted ministry. Paul writing to the Corinthians said:--"But God hath revealed them [divine truths] unto us by his Spirit: for the Spirit searcheth all things, yea, the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. Now we have received, not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given to us of God."[875] [875] I Corinthians ii, 10-12. =12.= John, also, declares that the book which is known specifically as the _Revelation_ was not written of his own wisdom, but that it is:--"The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John."[876] [876] Rev. i, 1. =13. Continual Revelation Necessary.=--The scriptures are conclusive as to the fact that, from Adam to John the Revelator, God directed the affairs of His people by personal communication through chosen servants. As the written word--the record of revelation previously given--grew with time, that became a law unto the people; but in no period was that deemed sufficient. While the revelations of the past have ever been indispensable as guides to the people, showing forth, as they do, the plan and purpose of God's dealings under particular conditions, they may not be universally and directly applicable to the circumstances of succeeding times. Many of the revealed laws are of general application to all men in all ages; e.g., the commandments "Thou shalt not steal," "Thou shalt not kill," "Thou shalt not bear false witness," and other injunctions regarding the duty of man toward his fellows, most of which are so plainly just as to be approved by the human conscience, even without the direct word of Divine command. Other laws may be equally general in application, yet they derive their validity as Divine ordinances from the fact that they have been authoritatively instituted as such; as examples of this class, we may consider the requirements concerning the sanctity of the Sabbath; the necessity of baptism as a means of securing forgiveness of sins; the ordinances of confirmation, the sacrament, etc. Revelations of yet another kind are on record, such as have been given to meet the conditions of particular times; these may be regarded as special, or circumstantial revelations; e.g., the instructions to Noah regarding the building of the ark and the warning of the people; the requirement made of Abraham that he leave the land of his nativity and sojourn in a strange country; the command to Moses, and through him to Israel, relative to the exodus from Egypt; the revelations given to Lehi directing the departure of his company from Jerusalem, their journeying in the wilderness, the building of a ship, and their voyage on the great waters to another hemisphere. =14.= It is at once unreasonable, and directly contrary to our conception of the unchangeable justice of God, to believe that He will bless the Church in one dispensation with a present living revelation of His will, and in another leave the Church, to which He gives His name, to live as best it may according to the laws of a by-gone age. True, through apostasy, the authority of the priesthood may have been taken from the earth for a season, leaving the people in a condition of darkness, with the windows of heaven shut against them; but at such times, God has recognized no earthly Church as His own, nor any prophet to declare with authority "Thus saith the Lord." =15.= In support of the doctrine that revelation specially adapted to existing conditions is characteristic of God's dealings with His people, we have the fact of laws having been ordained and subsequently repealed, when a more advanced stage of the Divine plan had been reached. Thus, the law of Moses[877] was strictly binding upon Israel from the time of the exodus to that of Christ's ministry; but its repeal was declared by the Savior Himself,[878] and a higher law than that "of carnal commandments," which had been given "because of transgression," was instituted in its stead. [877] Exo. xxi; Lev. i; Deut. xii. [878] Matt. v, 17-48. =16.= From the scriptures cited, and from numerous other assurances of holy writ, it is evident that continual revelation has ever been characteristic of the living Church. It is equally plain that revelation is essential to the existence of the Church in an organized state on the earth. If to have authority to preach the Gospel, and administer in the ordinances of the same, a man must be called of God, "by prophecy"[879] it is evident that in the absence of direct revelation, the Church would be left without authorized officers, and would, in consequence, become extinct. The prophets and patriarchs of old, the judges, the priests, and every authorized servant from Adam to Malachi, were called by direct revelation manifested through the special word of prophecy. This was true also of John the Baptist,[880] of Christ Himself, and of the apostles,[881] and lesser officers[882] of the Church, as long as an organization recognized of God remained on the earth. Without the gift of continual revelation there can be no authorized ministry on the earth; and without officers duly commissioned there can be no Church of Christ. [879] See Lecture x, page 184. [880] Luke i, 13-18. [881] John xv; Acts i, 12-26. [882] Acts xx, 28; I Tim. iv, 14; Titus i, 5. =17.= Revelation is essential to the Church, not only for the proper calling and ordination of its ministers, but also that the officers so chosen may be guided in their ministrations:--to teach with authority the doctrines of salvation; to admonish, to encourage, and if necessary to reprove the people; and to declare unto them by prophecy the purposes and will of God respecting the Church, present and future. The promise of salvation is not limited by time, place, or persons. So taught Peter on Pentecost day, assuring the multitude of their eligibility to blessing:--"For the promise is unto you," said he, "and to your children, and to all that are afar off, even as many as the Lord our God shall call."[883] Salvation, with all the gifts of God, was of old for Jew and Greek alike;[884] the same Lord over all, rich unto those that call upon Him, without difference.[885] [883] Acts ii, 39. [884] Rom. x, 12; Gal. iii, 28; Col. iii, 11. [885] Rom. iii, 22. =18. Alleged Objections in Scripture.=--The opponents of the doctrine of continual revelation quote, with gross perversion of meaning, certain scriptural passages to sustain their heresy; among such scriptures are the following. The words of John with which he approaches the conclusion of his book are these:--"For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book: And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book."[886] To apply these sayings to the Bible as it was afterward compiled is wholly unjustified, for surely John did not write with a knowledge that his book would be the concluding section of any such compilation of the scriptures as we now possess in our Bible. John had reference to his own words, which, having come to him by revelation, were sacred; and to alter such, by omission or addition, would be to modify the words of God. The sin of altering any other part of the revealed word would be equally great. Moreover, in this oft-quoted passage, no intimation is given that the Lord may not add to or take from the word therein revealed; the declaration is that no man shall change the record and escape the penalty. [886] Rev. xxii, 18-19; see also Doc. and Cov. xx, 35. =19.= A similar injunction against altering the message of Divine command was uttered by Moses, over fifteen centuries before the date of John's writing;[887] and with a similarly restricted application. Another alleged objection to modern revelation is offered in Paul's words to Timothy, regarding the holy scriptures "which are able to make thee wise unto salvation,"[888] and which are "profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works."[889] And the remarks of the apostle to the elders at Ephesus are quoted with the same intent; the passage reads: "Ye know ... how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publicly, and from house to house.... For I have not shunned to declare unto you all the counsel of God."[890] It is argued that if the scriptures known to Timothy were all-sufficient to make him "wise unto salvation," and the man of God "perfect, thoroughly furnished unto all good works," the same scriptures are sufficient for all men to the end of time; and that if the doctrines preached to the Ephesian elders represented "all the counsel of God," no further counsel is to be expected. In reply, it is perhaps sufficient to say that the objectors to continued revelation who defend their unscriptural position by strained interpretation of such passages, if consistent, would be compelled to reject all revelation given through the apostles after the date of Paul's utterances, including even the Revelation of John. [887] Deut. iv, 2; xii, 32. [888] II Tim. iii, 15. [889] II Tim. iii, 16-17. [890] Acts xx, 18-27. =20.= Equally absurd is the assertion that Christ's dying exclamation, "It is finished," meant that revelation was at an end; for we find the same Jesus afterward revealing Himself, as the resurrected Lord, to His apostles, promising them further revelation,[891] and assuring them that He would be with them even unto the end.[892] And, moreover, were the words of the Crucified One susceptible of any such intent, the apostles who taught by revelation as long as they lived must be classed as impostors. [891] Luke xxiv, 49. [892] Matt. xxviii, 20; see also Mark xvi, 20. =21.= To justify the anathema with which the opponents of modern revelation seek to persecute those who believe in the continual flow of God's word to His Church, the following prophecy of Zechariah is quoted:--"And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land. And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the Lord: and his father and his mother that begat him shall thrust him through when he prophesieth. And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied."[893] The day here spoken of appears to be yet future, for surely the "idols" and the "unclean spirits" still have influence; and, moreover, the fact that the "prophets" here intended are false ones is shown by Zechariah's associating them with idols and unclean spirits. [893] Zech. xiii, 2-4. =22.= Such attempts to oppose the doctrine of continued revelation as have been made on the authority of the foregoing scriptures are pitiably futile; they carry their own refutation, and leave untouched the truth, that belief in modern revelation is wholly reasonable and strictly scriptural.[894] [894] See Note 2. =23. Modern Revelation.=--In the light of our knowledge concerning the constancy of revelation as an essential characteristic of the Church, it is as reasonable to look for new revelation today as to believe in the existence of the gift during ancient times. "Where there is no vision the people perish,"[895] was declared of old; and surely it is proper to include with vision, revelation also, since the latter gift is often manifested through dreams and visions. Nevertheless, in spite of abundant and most explicit testimony of scripture, the so-called Christian sects of the day are practically a unit in declaring that revelation ceased with the apostles, or even before their time; that further communication from the heavens is unnecessary; and that to expect such is unscriptural. In assuming this position, the discordant sects of the day are but following the path that was trodden by unbelievers in earlier times. The recreant Jews rejected the Savior, because He came to them with a new revelation. Had they not Moses and the prophets to guide them? what more could they need? They openly boasted "We are Moses' disciples," and added "We know that God spake unto Moses; as for this fellow, we know not from whence he is."[896] [895] Prov. xxix, 18. [896] John ix, 28-29. =24.= The scriptures, far from predicting a cessation of revelation in latter times, expressly declare the continuation of that gift among the people of the Lord. John foresaw the restoration of the gospel in the last days, through angelic ministration:--"And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people."[897] He knew further that the voice of God would be heard in the last days, calling His people from Babylon to a place of safety:--"And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues."[898] [897] Rev. xiv, 6. [898] Rev. xviii, 4. =25.= The Book of Mormon is not less explicit in declaring that direct revelation shall abide as a blessing upon the Church in the latter days. Note the prediction given through Ether the Jaredite; the context shows that the time spoken of is that of the last dispensation:--"And in that day, they [the Gentiles] shall exercise faith in me, saith the Lord, even as the brother of Jared did, that they may become sanctified in me, then will I manifest unto them the things which the brother of Jared saw, even to the unfolding unto them all my revelations, saith Jesus Christ, the Son of God, the Father of the heavens and of the earth, and all things that in them are.... But he that believeth these things which I have spoken, him will I visit with the manifestations of my Spirit, and he shall know and bear record."[899] [899] Ether iv, 7, 11. =26.= Lehi, instructing his sons, quoted a prophecy of Joseph the son of Jacob, which is not recorded in the compilation of books known as the Bible; it has special reference to the work of Joseph the modern prophet:--"Yea, Joseph truly said, Thus saith the Lord unto me: A choice seer will I raise up out of the fruit of thy loins; and he shall be esteemed highly among the fruit of thy loins. And unto him will I give commandment, that he shall do a work for the fruit of thy loins, his brethren, which shall be of great worth unto them, even to the bringing of them to the knowledge of the covenants which I have made with thy fathers."[900] [900] II Nephi iii, 7. =27.= Nephi, the son of Lehi, spoke by prophecy of the last days, in which the Gentiles should receive a testimony of Christ with many signs and wondrous manifestations:--"He manifesteth himself unto all those who believe in him, by the power of the Holy Ghost; yea, unto every nation, kindred, tongue, and people, working mighty miracles, signs, and wonders, among the children of men, according to their faith. But behold, I prophesy unto you concerning the last days; concerning the days when the Lord God shall bring these things forth unto the children of men."[901] [901] II Nephi xxvi, 13-14. =28.= The same prophet, apostrophizing with warning words the unbelievers of the last days, predicted the coming forth of additional scriptures:--"And it shall come to pass, that the Lord God shall bring forth unto you the words of a book, and they shall be the words of them which have slumbered. And behold the book shall be sealed: and in the book shall be a revelation from God, from the beginning of the world to the ending thereof."[902] [902] II Nephi xxvii, 6-7. =29.= The Savior, addressing the Nephites, repeated the prediction of Malachi concerning the revelation to be given through Elijah, before the day of the Lord's second coming:--"Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."[903] [903] III Nephi xxv, 5-6; see also Mal. iv, 5, 6; pp. 11, 153-154 this book; and for the fulfillment, Doc. and Cov. cx, 13. =30.= By revelation in the present day, the Lord has confirmed and fulfilled His early promises, and has specifically rebuked those who would close His mouth, and estrange Him from His people. His voice is heard to-day, "proving to the world that the Holy Scriptures are true, and that God does inspire men and call them to His holy work in this age and generation, as well as in generations of old, thereby showing that He is the same God, yesterday, to-day, and forever."[904] [904] Doc. and Cov. xx, 11-12. See also i, 11; xi, 25; xx, 26-28; xxxv, 8; xlii, 61; l, 35; lix, 4; lxx, 3; and the entire volume, as evidence of the continuation of revelation in the Church today. =31. Revelation Yet Future.=--In view of the demonstrated facts that revelation between God and man has ever been and is a characteristic of the Church of Christ, it is reasonable to await with confident expectation the coming of other messages from heaven, even until the end of man's probation on earth. The Church is, and will continue to be, as truly founded on the rock of revelation as it was in the day of Christ's prophetic blessing upon Peter, who by this gift of God was able to testify of his Lord's divinity.[905] Current revelation is equally plain with that of former days, in predicting the yet future manifestations of God through this appointed channel.[906] The canon of scripture is still open; many lines, many precepts, are yet to be added; revelation, surpassing in importance and glorious fulness any that has been recorded, will yet be given to the Church and be declared to the world. [905] Matt. xvi, 16-19; Mark viii, 27-30; Luke ix, 18-20; John vi, 69. [906] Doc. and Cov. xx, 35; xxxv, 8; and the Doc. and Cov. references last cited. =32.= What shadow of justification or pretense of consistency can man claim for denying the power and purposes of God to reveal Himself and His will in these days as He assuredly did in former times? In every department of human knowledge and activity, in everything for which man arrogates to himself glory, he prides himself in the possibilities of enlargement and growth; yet in the Divine science of theology, he holds that progress is impossible, and advancement forbidden. Against such heresy and blasphemous denial of the Divine prerogatives and power, God has proclaimed His edict in words of terrible import:--"Wo be unto him that shall say We have received the word of God, and we need no more of the word of God for we have enough."[907] "Deny not the spirit of revelation, nor the spirit of prophecy, for wo unto him that denieth these things."[908] [907] II Nephi xxviii, 29; see also 30, and xxix, 6-12. [908] Doc. and Cov. xi, 25. NOTES. =1. Freedom under Inspiration.=--Faussett has this to say of man's agency under the influence of inspiration:--"Inspiration does not divest the writers of their several individualities of style, just as the inspired teachers in the early Church were not passive machines in prophesying (I Cor. xiv, 32). 'Where the Spirit of the Lord is, there is liberty' (II Cor. iii, 17). Their will became one with God's will; His Spirit acted on their spirit, so that their individuality had full play in the sphere of His inspiration. As to religious truths, the collective Scriptures have unity of authorship; as to other matters, their authorship is palpably as manifold as the writers. The variety is human, the unity Divine. If the four evangelists were mere machines, narrating the same events in the same order and words, they would cease to be independent witnesses. Their very discrepancies (only _seeming_ ones) disprove collusion.... The slight variations in the decalogue between Exo. xx and its repetition Deut. v, and in Ps. xviii compared with II Sam. xxii, in Ps. xiv compared with Ps. liii, and in New Testament quotations of Old Testament (sometimes from the Septuagint, which varies from the Hebrew, sometimes from neither in every word), all prove the spirit-produced independence of the sacred writers, who, under Divine guidance and sanction, presented on different occasions the same substantial truths under different aspects, the one complementing the other."--_Bible Cyclopedia_, A. R. Faussett, p. 308. =2. The Doctrine of no Further Revelation, New and False.=--"The history of the people of God, from the earliest ages, shows that _continued revelation_ was the only way by which they could possibly learn all their duties, or God's will concerning them. They never once thought that the revelations given to previous generations were sufficient to guide them into every duty. A doctrine which rejects new revelation is a new doctrine, invented by the devil and his agents during the second century after Christ; it is a doctrine in direct opposition to the one believed in and enjoyed by the saints in all ages. Now, to subvert and do away a doctrine four thousand years old, and introduce a new one in its stead can only be done by divine authority.... As the doctrine, then, of continued revelation is one that was always believed by the saints, it ought not to be required of any man to prove the necessity of the continuation of such a doctrine. If it were a new doctrine, never before introduced into the world, it would become necessary to establish its divine origin; but inasmuch as it is only the continuation of an old doctrine, established thousands of years ago, and which has never ceased to be believed and enjoyed by the saints, it would be the greatest presumption to call it in question at this late period; and hence it would seem almost superfluous to undertake to prove the necessity of its continuance. Instead of being required to do this, all people have the right to call upon the new-revelation deniers of the last seventeen centuries to bring forward their strong reasonings and testimonies for breaking in upon the long-established order of heaven, and introducing a new doctrine so entirely different from the old. If they wish their new doctrine to be believed, let them demonstrate it to be of divine origin, or else all people will be justified in rejecting it, and clinging to the old."--Orson Pratt, _Divine Authenticity of the Book of Mormon_, I (2) 15, 16. =3. Inspiration a Sure Guide.=--"Inspiration has been defined to be the 'actuating energy of the Holy Spirit, in whatever degree or manner it may have been exercised, guided by which the human agents chosen by God have officially proclaimed his will by word of mouth or have committed to writing the several portions of the Bible.' By _plenary inspiration_ we mean that this energy was so fully and perfectly exercised, as to make the teaching of the sacred writers to be, in the most literal sense of the words, God's teaching, as proceeding from him, truly expressing his mind, and bearing with it the sanction of his authority. By _verbal inspiration_ we mean that this energy was not exhausted in suggesting to the writers the matter of Scripture, and then leaving them to themselves to convey, in their own manner and after an exclusively human sort, what had been supernaturally suggested; but that they were assisted and guided in the conveyance of the truth received.... When the doctrine of plenary and verbal inspiration is thus disentangled from the misapprehensions which have been entertained of it, it presents in no point of view any just ground of objection. It is consistent with all the conclusions relative to the Word which modern scholarship has succeeded in establishing; for the dreams of the 'higher criticism' are little more than the vagaries of arbitrary caprice; and it is much to be regretted that they have been honored with a deference wholly undeserved, and have been rashly placed side by side with the valuable and precious results of genuine criticism. These results, in many respects, point decisively in the direction of plenary inspiration, when the doctrine itself is rightly understood, as supplying the only consistent and logical ground on which the authority of the canonical writings can be safely based."--Cassell's _Bible Dictionary_, pp. 559, 561. =4.= "Is it unreasonable, is it unphilosophical, thus to look for additional light and knowledge? Shall religion be the one department of human thought and effort in which progression is impossible? What would we say of the chemist, the astronomer, the physicist, or the geologist, who would proclaim that no further discovery or revelation of scientific truth is possible, or who would declare that the only occupation open to students of science is to con the books of by-gone times and to apply the principles long ago made known, for none others shall ever be discovered? The chief motive impelling to research and investigation is the conviction that to knowledge and wisdom there is no end. 'Mormonism' affirms that all wisdom is of God, that the halo of his glory is intelligence, and that man has not yet learned all there is to learn of him and his ways. We hold that the doctrine of continuous revelation from God is not less philosophical and scientific than scriptural."--_The Philosophy of "Mormonism._" The Author, in _Improvement Era_, Vol. iv, p. 468. LECTURE XVII. THE DISPERSION OF ISRAEL. =Article 10.=--We believe in the literal gathering of Israel and in the restoration of the Ten Tribes, etc. =1. Israel.=--The term _Israel_, in its original sense, expressed the thought of one who had succeeded in his supplication before the Lord; "soldier of God," "one who contends with God," "a prince of God," are among the common English renderings. The name first appears in sacred writ as a title conferred by the Lord upon Jacob, when the latter prevailed in his determination to secure a blessing from his heavenly visitor in the wilderness, receiving the promise "Thy name shall be called no more Jacob, but Israel, for as a prince hast thou power with God and with men, and hast prevailed."[909] We read further:--"And God appeared unto Jacob again, when he came out of Padan-aram, and blessed him, and God said unto him, Thy name is Jacob; thy name shall not be called anymore Jacob, but Israel shall be thy name: and he called his name Israel."[910] [909] Gen. xxxii, 28. [910] Gen. xxxv, 9-10. =2.= But the combined name and title thus bestowed under conditions of such solemn dignity soon acquired a wider application, and came in course of time to represent the entire posterity of Abraham, through Isaac and Jacob,[911] with each of whom the Lord had covenanted, that through his descendants should all nations of the earth be blessed.[912] The name of the individual patriarch thus grew into the designation of a nation, including the twelve tribes; who delighted in the title Israelites, or children of Israel. By such names they were collectively known during the dark days of their Egyptian bondage;[913] throughout the four decades of the exodus and the journey to the land of promise;[914] so on through the period of their existence as a powerful people under the government of the judges; and as a united nation during the hundred and twenty years comprised in the successive reigns of Saul, David, and Solomon.[915] [911] I Sam. xxv, 1; Isa. xlviii, 1; Rom ix, 4; xi, 1. [912] Gen. xii, 1-3; xvii, 1-8; xxvi, 3-4. xxviii, 13-15. [913] Exo. i, 1, 7; ix, 6-7; xii, 3, etc. [914] Exo. xii, 35, 40; xiii, 19; xv, 1; xxxv, 20, 30; Lev. i, 2; Numb, xx, 1, 19, 24, etc. [915] See references in great number throughout the books of Judges, I and II Samuel, and I and II Kings. =3.= At the death of Solomon, probably about 975 B. C., the kingdom was divided; the tribe of Judah and part of the tribe of Benjamin accepted Rehoboam, the son and successor of Solomon, as their king; while the rest of the people, usually spoken of as the ten tribes, revolted against Rehoboam, thus breaking their allegiance with the house of David; they chose Jeroboam as their king. The ten tribes under Jeroboam retained the title _Kingdom of Israel_, though the kingdom was likewise known by the name of Ephraim,[916] from its most prominent tribe; while Rehoboam and his subjects were known as the _Kingdom of Judah_. For about two hundred and fifty years the two kingdoms maintained a separate existence; after which (721 B. C.), the independent status of the kingdom of Israel was destroyed, and the people were brought into captivity by the Assyrians under Shalmanezer. The Kingdom of Judah was recognized for over a century longer, after which it was brought to an end by Nebuchadnezzar, who inaugurated the Babylonian captivity. For about seventy years the people remained in subjection, which fact was in accordance with the prophecy of Jeremiah,[917] then the Lord softened the hearts of the ruling kings, and the work of emancipation was begun by Cyrus the Persian. The Hebrew people were permitted to return to Judea, and to rebuild the temple at Jerusalem. [916] Isa. xi, 13; xvii, 3; Ezek. xxxvii, 16-22; Hos. iv, 17. [917] Jer. xxv, 11-12; xxix, 10. =4.= The people, then commonly known as Hebrews, or Jews,[918] retained as the name of their nation the designation Israel, though they scarcely comprised two complete tribes out of the twelve. The name Israel, thus held with commendable pride by the remnant of a once mighty people, was used in a figurative manner to designate the chosen and accepted ones who constituted the Church of Christ;[919] and in that sense it is still employed. The people of Israel, as first we meet them in history, were a united people. That we may comprehend the true import of the gathering to which reference is made in the tenth of the Articles of Faith, it is necessary that we first consider the dispersions and scattering to which the people have been subjected. The scriptures abound in predictions concerning such dispersions; holy scripture and history in general unite in testimony of the fulfillment of these prophecies. [918] See Notes 1 and 2. [919] Rom. ix, 6; Gal. vi, 16. =5. The Dispersion of Israel Foretold.=--It has been said, that "if a complete history of the house of Israel were written, it would be the history of histories, the key of the world's history for the past twenty centuries."[920] Justification for this sweeping statement is found in the fact that the Israelites have been so completely dispersed among the nations as to give to this scattered people a place of importance as a factor in the rise and development of almost every large division of the human family. This work of dispersion was brought about by many stages, and extended through millenniums. It was foreseen by the early prophets among the chosen people; and the spiritual leaders of every generation prior to and immediately following the Messianic era predicted the scattering of the people, as an ordained result of their increasing wickedness, or referred to the fulfillment of former prophecies regarding the dispersion, then already accomplished, and foretold a further and more complete disruption of the nation. [920] Compendium, p. 85 (1884 ed.). =6. Biblical Prophecies.=--In the course of Israel's troubled journey from Egypt, where they had dwelt as in a "house of bondage," to Canaan, the land of their promised inheritance, the Lord gave them many laws, and established ordinances for their government in temporal and spiritual affairs. He arrayed for their contemplation blessings beyond the power of the unaided mind of man to conceive, predicating these upon their obedience to the laws of righteousness, and their allegiance to Himself as God and King. In contrast with this picture of blessed prosperity, the Lord described with terrible distinctness, and soul-harrowing detail, a state of abject misfortune and blighting suffering, into which they would surely fall if they departed from the path of rectitude and adopted the sinful practices of the heathen peoples with whom they would have dealings. The darkest parts of this dread picture were those that depicted the prospective breaking up of the nation, and the scattering of the people among those who knew not God. These extreme calamities, however, were to befall Israel only after less severe chastisements had proved ineffective.[921] [921] Read the fateful predictions in Leviticus xxvi, 14-33. =7.= When the journey following the exodus was nearing its close, as the Israelites were preparing to cross the Jordan and to take possession of the land of promise; when Moses, patriarch, law-giver, and prophet, was about to ascend Nebo, from which he was to look over the goodly land and then die there; he repeated the story of contrasted blessings and cursings which formed the condition of God's covenant with the people. "The Lord shall cause thee to be smitten before thine enemies"[922] was declared unto them; and again:--"The Lord shall bring thee, and thy king which thou shalt set over thee, unto a nation which neither thou nor thy fathers have known; and there shalt thou serve other gods, wood and stone. And thou shalt become an astonishment, a proverb, and a by-word, among all nations whither the Lord shall lead thee."[923] And yet further:--"The Lord shall bring a nation against thee from far, from the end of the earth, as swift as the eagle flieth; a nation whose tongue thou shalt not understand; a nation of fierce countenance, which shall not regard the person of the old, nor shew favor to the young:[924] ... And the Lord shall scatter thee among all people, from the one end of the earth even unto the other; and there thou shalt serve other gods, which neither thou nor thy fathers have known, even wood and stone."[925] [922] Deut. xxviii, 25. [923] Verses 36-37. [924] Verses 49, 50. [925] Verse 64. =8.= As the sacred record progresses, the fact is made plain that Israel had chosen the evil alternative, forfeiting the blessings and reaping the curses. When the son of sinful Jeroboam lay sick almost unto death, the troubled king sent his wife in disguise to Ahijah, the blind prophet of Israel, to inquire concerning the fate of the child. The prophet, seeing beyond the physical blindness of his old age, predicted the child's death and the overthrow of the house of Jeroboam; and declared further:--"For the Lord shall smite Israel, as a reed is shaken in the water, and he shall root up Israel out of this good land, which he gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the Lord to anger."[926] [926] I Kings xiv, 15. =9.= Through Isaiah the Lord justifies His judgment upon the people, likening them to an unprofitable vineyard,[927] which, in spite of protecting hedge and fullest care, had yielded out wild grapes, and which was fit only for spoliation; "therefore," He continues, "my people have gone into captivity."[928] And yet other tribulations were to follow, against which the people were warned lest they alienate themselves entirely from the God of their fathers:--"And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help?"[929] The prophet directs the attention of his erring people to the fact that their tribulations are from the Lord:--"Who gave Jacob for a spoil and Israel to the robbers? did not the Lord, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. Therefore he has poured upon them the fury of his anger, and the strength of battle."[930] [927] Isa. v, 1-7. [928] Verse 13. [929] Isa. x, 8. [930] Isa. xiii, 24-25. =10.= After the captivity of Ephraim, or the kingdom of Israel, specifically so called, the people of Judah needed yet other admonishings and threatenings. Through Jeremiah the fate of their brethren was brought to their remembrance;[931] then, as a result of their continued and increasing wickedness, the Lord said:--"And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim."[932] Their land was to be despoiled; all the cities of Judah were to be consigned to desolation,[933] and the people were to be scattered among the kingdoms of the earth.[934] Other prophets[935] revealed the Lord's words of anger and dire warning; and the Divine decree is recorded:--"I will sift the house of Israel among all nations, like as corn is sifted in a sieve;"[936] and again: "I will sow them among the people, and they shall remember me in far countries."[937] [931] Jer. vii, 12. [932] Verse 15. [933] Jer. ix, 11; x, 22. [934] Jer. xxxiv, 17. [935] Ezek. xx, 23; xxii, 15; xxxiv, 6; xxxvi, 19; Amos vii, 17; ix, 9; Micah iii, 12. [936] Amos ix, 9. [937] Zech. x, 9. =11. Book of Mormon Predictions.=--The record made by that division of the house of Israel which took its departure from Jerusalem and made its way to the western hemisphere about 600 B. C., contains many references to the dispersions that had already taken place, and to the continuation of the scattering which was to the writers of the Book of Mormon yet future. In the course of the journey to the coast, the prophet Lehi, while encamped with his family and other followers in the valley of Lemuel on the borders of the Red Sea, declared what he had learned by revelation of the future "dwindling of the Jews in unbelief," of their crucifying the Messiah, and of their scattering "upon all the face of the earth."[938] He compared Israel to an olive tree,[939] the branches of which were to be broken off and distributed; and he recognized the exodus of his colony, and their journeying afar as an incident in the general plan of dispersion.[940] Nephi, the son of Lehi, also beheld in vision the scattering of the covenant people of God, and on this point added his testimony to that of his prophet-father.[941] He saw also that the seed of his brethren, subsequently known as the Lamanites, were to be chastened for their unbelief, and that they were destined to become subject to the Gentiles, and to be scattered before them.[942] Down the prophetic vista of years, he saw also the bringing forth of sacred records, other than those then known, "unto the convincing of the Gentiles, and the remnant of the seed of my brethren,[943] and also the Jews who were scattered upon all the face of the earth."[944] [938] I Nephi x, 11-12. [939] Verse 12; xv, 12, 13; see also Jacob v and vi. [940] I Nephi x, 13. [941] I Nephi xiv, 14. [942] I Nephi xiii, 11-14. [943] The division of Lehi's posterity, known at a later date as Lamanites. [944] I Nephi xiii, 39. =12.= After their arrival on the promised land, the colony led by Lehi received further information regarding the dispersion of Israel. The prophet Zenos,[945] quoted by Nephi, had predicted the unbelief of the house of Israel, in consequence of which these covenant ones of God were to "wander in the flesh, and perish, and become a hiss and a by-word, and be hated among all nations."[946] The brothers of Nephi, skeptical in regard to these teachings, asked whether the things of which he spake were to come to pass in a spiritual sense, or more literally; and were informed that "the house of Israel, sooner or later, will be scattered upon all the face of the earth, and also among all nations"; and further, in reference to dispersions then already accomplished, that "the more part of all the tribes have been led away; and they are scattered to and fro upon the isles of the sea";[947] and then, by way of prediction concerning further division and separation, Nephi adds that the Gentiles shall be given power over the people of Israel, "and by them shall our seed be scattered."[948] Though an ocean lay between the country of their nativity and the land to which they had been miraculously led, the children of Lehi learned through revelation by the mouth of Jacob, Nephi's brother, of the captivity of the Jews whom they had left at Jerusalem.[949] By Nephi they were further told of troubles then impending over the city of their birth,[950] and of a further dispersion of their kindred, the Jews.[951] [945] See Note 3. [946] I Nephi xix, 12-14. [947] I Nephi xxii, 1-4. [948] I Nephi xxii, 7. [949] II Nephi vi, 8. [950] II Nephi xxv, 14-15. [951] Verse 15. =13.= The Lamanites, a division of Lehi's colony, were also to be disrupted and scattered, as witness the words of Samuel, a prophet of that benighted people.[952] Nephi, the third prophet of that name, grandson of Helaman, emphasizes the dispersion of his people by declaring that their "dwellings shall become desolate."[953] Jesus Himself, after His resurrection, while ministering to the division of His flock on the western hemisphere, refers solemnly to the remnant of the chosen seed who are to be "scattered forth upon the face of the earth because of their unbelief."[954] [952] Helaman xv, 12. [953] III Nephi x, 7. [954] III Nephi xvi, 4. =14.= From these references it is plain that the followers of Lehi, including his own family, and Zoram,[955] together with Ishmael and his family,[956] from whom sprang the mighty peoples the Nephites, who suffered extermination because of their unfaithfulness, and the Lamanites, who, now known as the American Indians, have continued in troubled existence until the present day, were informed by revelation of the dispersion of their former compatriots in the land of Palestine, and of their own certain doom as a result of their disobedience to the laws of God. We have said that the transfer of Lehi and his followers from the eastern to the western hemisphere was itself a part of the general dispersion. It should be remembered that another colony of Jews came to the western hemisphere, the start dating about eleven years after the time of Lehi's departure. This second company was led by Mulek, a son of Zedekiah the last king of Judah; they left Jerusalem immediately after the capture of the city by Nebuchadnezzar, about 588 B. C.[957] [955] I Nephi iv, 20-26, 30-37. [956] I Nephi vii, 2-6, 19, 22; xvi, 7. [957] Omni i, 14-19; Mos. xxv, 2-4; Alma xxii, 30-32; Hel. vi, 10; viii, 21; p. 268. =15. The Fulfillment of these Prophecies.=--The sacred scriptures, as well as other writings for which the claim of direct inspiration is not asserted, record the literal fulfillment of prophecy in the desolation of the house of Israel. The dividing of the nation into the separate kingdoms of Judah and Israel led to the downfall of both. As the people grew in their disregard for the laws of their fathers, their enemies were permitted to triumph over them. After many minor losses in war, the kingdom of Israel met an overwhelming defeat at the hands of the Assyrians, in or about the year 721 B. C. We read that Shalmanezer IV, king of Assyria, besieged Samaria, the third and last capital of the kingdom,[958] and that after three years the city was taken by Sargon, Shalmanezer's successor. The people of Israel were carried captive into Assyria, and distributed among the cities of the Medes.[959] Thus was the dread prediction of Ahijah to the wife of Jeroboam fulfilled. Israel was "scattered beyond the river,"[960] probably the Euphrates, and from the time of this event the ten tribes are entirely lost to history. [958] Shechem was the first capital of the kingdom of Israel (I Kings xii, 25); later, Tirzah became the capital: it was famous for its beauty (I Kings xiv, 17; xv, 33; xvi, 8,17, 23; Song of Sol. vi, 4); and lastly Samaria (1 Kings xvi, 24). [959] II Kings xvii, 5-6; xviii, 9-11. [960] I Kings xiv, 15. =16.= The sad fate of the kingdom of Israel had some effect in partially awakening among the people of Judah a sense of their own impending doom. Hezekiah reigned as king for nine and twenty years, and proved himself a bright exception to a line of wicked rulers who had preceded him. Of him we are told that "he did that which was right in the sight of the Lord."[961] During his reign, the Assyrians under Sennacherib invaded the land; but the Lord's favor was in part restored to the people, and Hezekiah roused them to a reliance upon their God, bidding them take courage and fear not the Assyrian king nor his hosts, "for" said this righteous prince, "there be more with us than with him; With him is an arm of flesh, but with us is the Lord our God, to help us and to fight our battles."[962] The Assyrian army was miraculously destroyed.[963] But Hezekiah died, and Manasseh ruled in his stead; this king did evil in the sight of the Lord,[964] and the wickedness of the people continued for half a century or more, broken only by the good works of one righteous king, Josiah.[965] [961] II Kings xviii, 1-3; II Chron. xxix, 1-11. [962] II Chron. xxxii, 7-8. [963] II Chron. xxxii, 21-22. [964] II Chron. xxxiii, 1-10; II Kings xxi, 1-9. [965] II Kings xxii, 1; II Chron. xxxiv, 1. =17.= While Zedekiah occupied the throne, Nebuchadnezzar, king of Babylon, laid siege to Jerusalem,[966] took the city about 588 B. C., and soon thereafter led the people captive into Babylon, thus virtually putting an end to the kingdom of Judah. The people were scattered among the cities of Asia; and groaned under the vicissitudes of the Babylonian captivity for nearly seventy years,[967] after which they were given permission by Cyrus the Persian, who had subdued the Babylonians, to return to Jerusalem. Multitudes of the exiled Hebrews availed themselves of this opportunity, though many remained in the land of their captivity; and while those who did return earnestly sought to re-establish themselves on a scale of their former power, they were never again truly an independent people. They were assailed by Syria and Egypt, and later became tributary to Rome, in which condition they were during the personal ministry of Christ among them. [966] II Kings xxv, 1-3; II Chron. xxxvi, 17. [967] See pp. 327-328. =18.= Jeremiah's prophecy still lacked a complete fulfillment, but time proved that not a word was to fail. "Judah shall be carried away captive, all of it; it shall be wholly carried away captive;"[968] this was the prediction. A rebellious disturbance among the Jews gave a semblance of excuse for a terrible chastisement to be visited upon them by their Roman masters, which culminated in the destruction of Jerusalem, A. D. 71. The city fell after a six months' siege before the Roman arms led by Titus, son of the Emperor Vespasian. Josephus, the famous historian, to whom we owe most of our knowledge as to the details of the struggle, was himself a resident in Galilee and was carried to Rome among the captives. From his record we learn that more than a million Jews lost their lives through the famine incident to the siege; many more were sold into slavery, and uncounted numbers were forced into exile. The city was utterly destroyed, and the site upon which the temple had stood was plowed up by the Romans in their search for treasure. Thus literally were the words of Christ fulfilled, "There shall not be left here one stone upon another that shall not be thrown down."[969] [968] Jer. xiii, 19. [969] Matt. xxiv, 1-2; see also Luke xix, 44. See "Jesus the Christ," pp. 563, 567, 586. =19.= Since the destruction of Jerusalem and the final disruption of the organized people, the Jews have been wanderers upon the face of the earth, outcasts among the nations, a people without a country, a nation without a home. The prophecy uttered by Amos of old has had its literal fulfillment: truly have Israel been sifted among all nations "like as corn is sifted in a sieve;"[970] let it be remembered, however that coupled with this dread prediction was the promise, "Yet shall not the least grain fall upon the earth." [970] Amos ix, 9. =20. The Lost Tribes.=--As already stated, in the division of the Israelites after the death of Solomon, ten tribes established themselves as an independent kingdom. This, the kingdom of Israel, was terminated, as far as history is concerned, by the Assyrian captivity, 721 B. C. The people were led into Assyria; and later disappeared so completely that they have been called the Lost Tribes. They seem to have departed from Assyria, and while we lack definite information as to their final destination and present location, there is abundant evidence that their journey was toward the north.[971] The Lord's Word through Jeremiah promises that the people shall be brought back "from the land of the north,"[972] and a similar declaration has been made through Divine revelation during the present dispensation.[973] [971] Jer. iii, 12. [972] Jer. xvi, 15; xxiii, 8; xxxi, 8. [973] Doc. and Cov. cxxxiii, 26-27. =21.= In the writings of Esdras or Ezra, which, however, are not included among the canonical books of the Bible, but are known as apocryphal, we find references to the north-bound migration of the ten tribes, which they undertook in accordance with a plan to escape the heathen by going to "a further country where never man dwelt, that they might there keep their statutes which they never kept in their own land."[974] The same writer informs us further that they journeyed a year and a half into the north country; but he gives us evidence that many remained in the land of their captivity. [974] II Esdras xiii. See Note 4. =22.= The resurrected Christ, while ministering among the Nephites on this hemisphere, specifically mentioned "the other tribes of the house of Israel, whom the Father hath led away out of the land;"[975] and again He referred to them as "other sheep which are not of this land, neither of the land of Jerusalem; neither in any parts of that land around about, whither I have been to minister."[976] Christ announced a commandment of the Father that He should reveal Himself to them. The present location of the Lost Tribes has not been accurately revealed. [975] III Nephi xv, 15. [976] III Nephi xvi, 1. NOTES. =1. Hebrews.=--Shem is called "the father of all the children of Eber," as Ham is called father of Canaan. The Hebrews and Canaanites were often brought into contact, and exhibited the respective characteristics of the Shemites and the Hamites. The term "Hebrews" thus is derived from "Eber" (Gen. x, 21; comp. Numb, xxiv, 24).--_Bible Cyclopedia_, by Fausset. The writer of the article "Hebrew" in Cassell's Bible Dictionary questions the evidence on which the derivation of "Hebrew" from "Eber" or "Heber" is asserted, and says: "All that can be confidently affirmed is that the term is employed of Abraham, and of the descendants of Jacob in general. The interest attaching to the word, coupled with its obscure origin, suffices to account for the many speculations in regard to it. It may be added that some scholars have found the name 'Hebrews,' a little changed, on the monuments of Egypt. If this interpretation is verified, it will be of value, as showing that when the Egyptians called Joseph a Hebrew, they employed the designation which was accepted among them." =2. Jews.=--The term properly signifies "a man of Judah," or a descendant of Judah, but the word came to be applied to all those who were otherwise designated 'Hebrews.' It does not appear to have come into use until long after the revolt of Jeroboam and the ten tribes, and so long as the kingdom stood, it was naturally employed of the citizens of the kingdom of Judah (II Kings xvi, 6; xxv, 25); but it rarely occurs in this sense. After the exile it took the extension of meaning which it has to the present day. It was adopted by the remnants of all the tribes, and was the one name by which the descendants of Jacob were known throughout the ancient world; certainly it was far more common than 'Hebrew.' It occurs in the books of Ezra, Nehemiah, Esther, Daniel, etc., is found in the Apocrypha; and is common in Josephus, and in the New Testament."--_Cassell's Bible Dictionary_. "Under the theocracy they were known as Hebrews, under the monarchy as Israelites, and during foreign domination as Jews. The modern representatives of this stock call themselves Hebrews in race and language, and Israelites in religion, but Jews in both senses."--_Standard Dictionary_. =3. Zenos.=--"A Hebrew prophet, often quoted by the Nephite servants of God. All we are told of his personal history is that he was slain because he testified boldly of what God revealed to him. That he was a man greatly blessed of the Lord with the spirit of prophecy is shown by that wonderful and almost incomparable parable of the Vineyard, given at length by Jacob (Jacob, chap. v). His prophecies are also quoted by Nephi (I Nephi xix, 10, 12, 16), Alma (Alma xxxiii, 3, 13, 15), Amulek, Alma (xxxiv, 7), Samuel the Lamanite (Helaman xv, 11), and Mormon (III Nephi x, 16)."--_Dictionary of the Book of Mormon_, by Elder George Reynolds. =4. The Journeyings of the Lost Tribes.=--Esdras, whose books, as stated in the text, are classed among the apocrypha, describes a vision, in the course of which the Ten Tribes are noticed in this way:--"Those are the tribes which were carried away captives out of their own land in the time of Oseas [Hosea] the king, whom Shalmanezer, the king of the Assyrians, took captive, and crossed them beyond the river; so were they brought into another land. But they took counsel to themselves, that they would leave the multitude of the heathen, and go forth unto a further country where never man dwelt, that they there might keep their statutes, which they never kept in their own land. And they entered in at the narrow passage of the river Euphrates. For the Most High then showed them signs, and stayed the springs of the flood till they were passed over. For through the country there was a great journey, even of a year and a half, and the same region is called Arsareth (or Ararah). Then dwelt they there until the latter time, and when they come forth again, the Most High shall hold still the springs of the river again, that they may go through."--II Esdras xiii. Concerning the journeyings of the Ten Tribes toward the north, Elder George Reynolds, in his little work _Are We of Israel?_ says:--"They determined to go to a country 'where never man dwelt,' that they might be free from all contaminating influences. That country could only be found in the north. Southern Asia was already the seat of a comparatively ancient civilization; Egypt flourished in northern Africa; and southern Europe was rapidly filling with the future rulers of the world. They had therefore no choice but to turn their faces northward. The first portion of their journey was not however north; according to the account of Esdras, they appear to have at first moved in the direction of their old home; and it is possible that they originally started with the intention of returning thereto; or probably, in order to deceive the Assyrians, they started as if to return to Canaan, and when they crossed the Euphrates and were out of danger from the hosts of Medes and Persians, then they turned their journeying feet toward the polar star. Esdras states that they entered in at the narrow passage of the river Euphrates, the Lord staying the springs of the flood until they were passed over. The point on the river Euphrates at which they crossed would necessarily be in its upper portion, as lower down would be too far south for their purpose. The upper course of the Euphrates lies among lofty mountains; near the village of Pastash it plunges through a gorge formed by precipices more than a thousand feet in height, and so narrow that it is bridged at the top; it shortly afterward enters the plain of Mesopotamia. How accurately this portion of the river answers to the description of Esdras of the 'Narrows' where the Israelites crossed!" "The tribes shall come; they are not lost unto the Lord; they shall be brought forth as hath been predicted; and I say unto you there are those now living--aye, some here present--who shall live to read the records of the Lost Tribes of Israel, which shall be made one with the record of the Jews, or the Holy Bible, and the record of the Nephites, or the Book of Mormon, even as the Lord hath predicted; and those records, which the tribes lost to man but yet to be found again shall bring, shall tell of the visit of the resurrected Christ to them, after He had manifested Himself to the Nephites upon this continent." From address by the author October 8, 1916, see Proceedings of 87th Semi-annual Conference of the Church. LECTURE XVIII. THE GATHERING OF ISRAEL. =Article 10.=--We believe in the literal gathering of Israel, and in the restoration of the Ten Tribes, etc. =1. The Gathering Predicted.=--Terrible as was the chastisement decreed on Israel for their waywardness and sin, amounting, as it did, to their dissolution as a nation, and to a virtual expulsion from the sight of the Lord's favor; fearful as has been their denunciation by Him who delighted to call them His people; through all their sufferings and deprivations, while wandering as outcasts among alien nations who have never ceased to treat them with contumely and insult, when their very name has been made a hiss and a byword in the earth;--they have ever been sustained by the sure word of Divine promise, that a day of glorious deliverance and blessed restoration awaits them. Associated with the curses under which they writhed and groaned, were assurances of blessings. From the heart of the people, as from the soul of their mighty king in the day of his deserved affliction, has poured forth a song of tearful rejoicing:--"Thou wilt not leave my soul in hell."[977] The sufferings of Israel have been but necessary chastening by a grieved yet loving Father, who planned by these effective means to purify His sin-stained children. To them He has freely told His purpose in thus afflicting them, and in His punishments they have seen His love, "For whom the Lord loveth he chasteneth,"[978] and "Blessed is the man whom thou chasteneth, O Lord."[979] [977] Psa. xvi, 10; Acts ii, 27. [978] Heb. xii, 6. [979] Psa. xciv, 12; see also Prov. iii, 12; James i, 12; Rev. iii, 19. =2.= Though smitten of men, a large part of them gone from a knowledge of the world, Israel are not lost unto their Father; He knows whither they have been led or driven; toward them His heart still yearns with paternal love; and surely will He bring them forth, in due time and by appointed means, into a condition of favor and power, befitting His chosen and covenant people. In spite of their sin, and the tribulations which they would assuredly bring upon themselves, the Lord said:--"And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God."[980] As complete as was the scattering, so will be the gathering of Israel. [980] Levit. xxvi, 44; see also Deut. iv, 27-31. =3. Bible Prophecies concerning the Gathering.=--We have examined a few of the biblical predictions concerning the dispersion of Israel; in all cases the blessing of eventual restoration was associated with the curse. Among the early prophecies, we hear the Lord declaring that it shall come to pass that when thou, Israel, "shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; that then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee: and the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers."[981] [981] Deut. xxx, 2-5. =4.= Nehemiah pleads in fasting and prayer that the Lord would remember His promise of restoration if the people would turn unto righteousness.[982] Isaiah speaks with no uncertain words of the assured return and re-union of scattered Israel, saying:--"And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left.... And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth."[983] [982] Neh. i, 9. [983] Isaiah xi, 11-12. =5.= The restoration is to be complete; there shall be a united people, no longer two kingdoms, each at enmity with the other; for, "The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim."[984] With the words of a fond Father, the Lord thus speaks of His treatment of Israel and brightens their desolation with promises:--"For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer."[985] [984] Verse 13; see also Ezek. xxxvii, 21. [985] Isa. liv, 7-8. =6.= After giving a terrible recital of the people's sins and the penalties to follow, Jeremiah thus voices the will and purpose of God, concerning the subsequent deliverance:--"Therefore, behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; but, The Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. Behold, I will send for many fishers, saith the Lord, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks."[986] And again:--"Behold, I will bring them from the north country, and gather them from the coasts of the earth.... Hear the word of the Lord, O ye nations, and declare it in the isles afar off, and say, He that scattered Israel will gather him, and keep him, as a shepherd doth his flock. For the Lord hath redeemed Jacob, and ransomed him from the hand of him that was stronger than he. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord."[987] [986] Jer. xvi, 12-16. [987] Jer. xxxi, 7-8, 10-12. =7.= "Backsliding Israel," "treacherous Judah," are the terms of reproof with which the Lord addressed His recreant children; then He commanded the prophet, saying: "Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the Lord; and I will not cause mine anger to fall upon you: for I am merciful, saith the Lord, and I will not keep anger for ever. Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord. Turn, O backsliding children, saith the Lord; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion: And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding. And it shall come to pass, when ye be multiplied and increased in the land, in those days, saith the Lord, they shall say no more, The ark of the covenant of the Lord: neither shall it come to mind; neither shall they remember it; neither shall they visit it; neither shall that be done any more. At that time they shall call Jerusalem the throne of the Lord; and all the nations shall be gathered unto it, to the name of the Lord, to Jerusalem; neither shall they walk any more after the imagination of their evil heart. In those days the house of Judah shall walk with the house of Israel, and they shall come together out of the land of the north to the land that I have given for an inheritance unto your fathers."[988] [988] Jer. iii, 12-18; see also xxiii, 8; xxv, 34; xxx, 3; xxxii, 37. =8.= To Ezekiel the Lord also declared the plan of Israel's restoration:--"Thus saith the Lord God; behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel: and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all."[989] [989] Ezek. xxxvii, 21-22; see also xi, 17; xx, 34-42; xxviii, 25; xxxiv, 11, 31. =9.= That the re-establishment is to be a permanent one is evident from the revelation given through Amos, wherein we read that the Lord said:--"And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them. And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God."[990] [990] Amos ix, 14-15. =10.= As a fitting close to our selection of biblical prophecies, let the words of Jesus of Nazareth be read, spoken while He lived among men: "And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other."[991] [991] Matt. xxiv, 31. =11. Book of Mormon Prophecies.=--The gathering of Israel claimed the attention of many prophets whose teachings are recorded in the Book of Mormon, and not a little direct revelation concerning the subject is preserved within the pages of that volume. We have noted Lehi's discourse in the valley of Lemuel, in which that patriarch-prophet compared the house of Israel to an olive tree, the branches of which were to be broken off and scattered; now may we add his prediction regarding the subsequent grafting-in of the branches. He taught that, "after the house of Israel shall be scattered, they should be gathered together again; or, in fine, after the Gentiles had received the fulness of the Gospel, the natural branches of the olive tree, or the remnants of the house of Israel, should be grafted in, or come to a knowledge of the true Messiah, their Lord and their Redeemer."[992] [992] I Nephi x, 14; see also Jacob v. =12.= Nephi, quoting the words of the prophet Zenos,[993] emphasizes the declaration that, when purified by suffering, Israel shall come again into the favor of the Lord, and then shall they be gathered from the four quarters of the earth, and the isles of the sea shall be remembered.[994] Jacob, the brother of Nephi, testified to the truth of the prophecies of Zenos, and indicated the time of the gathering as a characteristic sign of the last days. Consider his words:--"And in the day that he shall set his hand again the second time, to recover his people, is the day, yea, even the last time that the servants of the Lord shall go forth in his power, to nourish and prune his vineyard; and after that the end soon cometh."[995] [993] See Note 3, p. 340. [994] I Nephi xix, 16; see also I Nephi xxii, 11, 12, 25; II Nephi vi, 8-11. [995] Jacob vi, 2. =13.= Among the most comprehensive predictions regarding the restoration of the Jews is the following utterance of Nephi:--"Wherefore, the Jews shall be scattered among all nations; yea, and also Babylon shall be destroyed; wherefore, the Jews shall be scattered by other nations; and after they have been scattered, and the Lord God hath scourged them by other nations, for the space of many generations, yea, even down from generation to generation, until they shall be persuaded to believe in Christ, the Son of God, and the atonement, which is infinite for all mankind; and when that day shall come, that they shall believe in Christ, and worship the Father in his name, with pure hearts and clean hands, and look not forward any more for another Messiah, then, at that time, the day will come that it must needs to be expedient that they should believe these things, and the Lord will set his hand again the second time to restore his people from their lost and fallen state. Wherefore, he will proceed to do a marvelous work and a wonder among the children of men."[996] [996] II Nephi xxv, 15-17. =14.= Nephi, commenting on the words of Isaiah regarding the sufferings and subsequent triumph of the people of Israel, states the condition upon which their gathering is predicated, and says of God:--"That he has spoken unto the Jews, by the mouth of his holy prophets, even from the beginning down, from generation to generation, until the time comes that they shall be restored to the true church and fold of God; when they shall be gathered home to the lands of their inheritance, and shall be established in all their lands of promise."[997] [997] II Nephi ix, 2; see also I Nephi xv, 19; xix, 13-16; II Nephi xxv, 16, 17, 20; III Nephi v, 21-26; xxi, 26-29; xxix, 1-8; Mormon v, 14. =15.= It is evident from these and many other passages that the time of the Jews' return is to be determined by their acceptance of Christ as their Lord. When that time comes, they are to be gathered to the land of their fathers; and in the work of gathering, the Gentiles are destined to take a great and honorable part, as witness the further words of Nephi:--"But behold, thus saith the Lord God: When the day cometh that they shall believe in me, that I am Christ, then have I covenanted with their fathers that they shall be restored in the flesh, upon the earth, unto the lands of their inheritance. And it shall come to pass that they shall be gathered in from their long dispersion, from the isles of the sea, and from the four parts of the earth; and the nations of the Gentiles shall be great in the eyes of me, saith God, in carrying them forth to the land of their inheritance. Yea, the kings of the Gentiles shall be nursing fathers unto them, and their queens shall become nursing mothers; wherefore, the promises of the Lord are great unto the Gentiles, for he hath spoken it, and who can dispute?"[998] [998] II Nephi x, 7-9; xxx, 7; see also Isaiah xlix, 23; III Nephi v, 26; xx, 29. =16.= The assistance which the Gentiles are to give in the preparation of the Jews, and of the remnant of the house of Israel established on the western continent, is affirmed by several Book of Mormon prophets; and, moreover, the blessings which the Gentiles may thus bring upon themselves are described in detail.[999] A single quotation must suffice for our present purpose; and this the declaration of the risen Lord, during His brief ministration among the Nephites:--"But if they [the Gentiles] will repent, and hearken unto my words, and harden not their hearts, I will establish my church among them, and they shall come in unto the covenant, and be numbered among this the remnant of Jacob, unto whom I have given this land for their inheritance, and they shall assist my people, the remnant of Jacob, and also, as many of the house of Israel as shall come, that they may build a city, which shall be called the New Jerusalem; and then shall they assist my people that they may be gathered in, who are scattered upon all the face of the land, in unto the New Jerusalem. And then shall the power of heaven come down among them; and I also will be in the midst; and then shall the work of the Father commence at that day, even when this gospel shall be preached among the remnant of this people. Verily I say unto you, at that day shall the work of the Father commence among all the dispersed of my people; yea, even the tribes which have been lost, which the Father hath led away out of Jerusalem. Yea, the work shall commence among all the dispersed of my people, with the Father, to prepare the way whereby they may come unto me, that they may call on the Father in my name; yea, and then shall the work commence, with the Father, among all nations, in preparing the way whereby his people may be gathered home to the land of their inheritance."[1000] [999] III Nephi xxi, 21-27; Ether xiii, 8-10. [1000] III Nephi xxi, 22-28. =17. Modern Revelation Concerning the Gathering.=--We have found abundant proof of the severely literal fulfilment of prophecies relating to Israel's dispersion. The predictions relative to the gathering have been but partly fulfilled; for, while the work of concentration has been well begun, and is now in active progress, the consummation of the labor is yet future. It is reasonable, then, to look for revelation and prophecy concerning the subject, in modern scripture as well as in the inspired writings of former times. Speaking to the elders of the Church in this dispensation, the Lord declares His purpose to gather His people "even as a hen gathereth her chickens under her wings,"[1001] and adds: "And ye are called to bring to pass the gathering of mine elect, for mine elect hear my voice, and harden not their hearts; wherefore the decree hath gone forth from the Father, that they shall be gathered in unto one place upon the face of this land, to prepare their hearts and be prepared in all things against the day when tribulation and desolation are sent forth upon the wicked."[1002] [1001] Revelation given 1830, Doc. and Cov. xxix, 2; see also x, 65; xliii, 24. [1002] Doc. and Cov. xxix, 7-8; see also xxxi, 8; xxxiii, 6; xxxviii, 31; cxxxiii, 7; xlv, 25; lxxvii, 14; lxxxiv, 2. =18.= Hear further the word of the Lord unto the people of His Church in the present day, not only predicting the gathering of the Saints to Zion, but announcing that the hour for the gathering has come:--"Wherefore, prepare ye, prepare ye, O my people; sanctify yourselves; gather ye together, O ye people of my Church.... Yea, verily I say unto you again, the time has come when the voice of the Lord is unto you, go ye out of Babylon, gather ye out from among the nations, from the four winds, from one end of heaven to the other."[1003] [1003] Doc. and Cov. cxxxiii, 4, 7. =19. Extent and Purpose of the Gathering.=--Some of the prophecies already cited have special reference to the restoration of the Ten Tribes; others relate to the return of the people of Judah to the land of their inheritance; yet others refer to the re-establishment of Israel in general, without mention of tribal or other divisions; while many passages in the revelations of the present dispensation deal with the gathering of the Saints who have numbered themselves with the Church of Christ as re-established. It is evident that the plan of gathering comprises:-- 1. Return of the Jews to Jerusalem. 2. Restoration of the Ten Tribes. 3. Assembling in the land of Zion of the people of Israel from the nations of the earth. =20.= The sequence of these subdivisions as here presented, is that of convenience only, and has no significance as to the order in which the work is to be done. The division last named constitutes the present great work of the Church, though the labor of assisting in the restoration of the Lost Tribes is included. We are informed by revelation, given in the Kirtland Temple, that the appointment to and the authority for this work were solemnly committed to the Church. And through whom should such authority be expected to come? Surely through him who had received it by Divine commission in a former dispensation of united Israel. Moses, who was the chief representative of Israel's God when the Lord set His hand the first time to lead His people to the land of their appointed inheritance, has come in person and has committed to the latter-day Church the authority to minister in the work now that the Lord has "set his hand the second time" to recover His people. =21.= Joseph Smith and Oliver Cowdery, each of whom had been duly ordained to the apostleship, testify of the manifestations made to them, in these words:--"The heavens were again opened unto us, and Moses appeared before us, and committed unto us the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north."[1004] The importance of the work thus required of the Church was emphasized by a later revelation, in which the Lord gave this command:--"Send forth the elders of my church unto the nations which are afar off; unto the islands of the sea; send forth unto foreign lands; call upon all nations; firstly upon the Gentiles, and then upon the Jews. And behold, and lo, this shall be their cry, and the voice of the Lord unto all people: Go ye forth unto the land of Zion.... Let them, therefore, who are among the Gentiles flee unto Zion. And let them who be of Judah flee unto Jerusalem, unto the mountain of the Lord's house. Go ye out from among the nations, even from Babylon, from the midst of wickedness, which is spiritual Babylon."[1005] [1004] Doc. and Cov. cx, 11. [1005] Doc. and Cov. cxxxiii, 8-9, 12-14. =22.= The last sentence of the foregoing quotation expresses the purpose for which this work of gathering the Saints from the nations of the earth has been ordained. The Lord would have His people separate themselves from the sins of the world, and depart from spiritual Babylon, that they may learn the ways of God and serve Him the more fully. John the Revelator, while in exile on Patmos, saw in vision the fate of the sinful world. An angel came down from heaven, "and he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.... And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities."[1006] [1006] Rev. xviii, 2, 4-5. =23.= The faith of the Saints teaches that in the day of the Lord's righteous fury, safety will be found in Zion. The importance which the Latter-day Saints associate with the work of gathering, and the fidelity with which they seek to discharge the duty enjoined upon them by Divine authority in the matter of warning the world of the impending dangers, as described in the Revelator's vision, are sufficiently demonstrated by the great extent of the missionary labor as at present prosecuted by this people.[1007] [1007] See Note 1. =24. Israel a Chosen People.=--It is evident that the Lord has conferred the choicest of blessings upon His people Israel.[1008] With Abraham, the patriarch of the nation, God entered into a covenant and said:--"I will make of thee a great nation, and I will bless thee and make thy name great; and thou shalt be a blessing; and I will bless them that bless thee, and curse him that curseth thee, and in thee shall all families of the earth be blessed."[1009] This was to be an everlasting covenant.[1010] It was confirmed upon Isaac,[1011] and in turn upon Jacob who was called Israel.[1012] The promises regarding the multitudinous posterity, among whom were to be counted many of royal rank, have been literally fulfilled. No less certain is the realization of the second part of the prediction, that in and through Abraham's descendants should all nations of the earth be blessed. For, by a world-wide dispersion, the children of Israel have been mingled with the nations; and the blood of the chosen seed has been sprinkled among the peoples.[1013] And now, in this the day of gathering, when the Lord is again bringing His people together to honor and bless them above all that the world can give, every nation with the blood of Israel in the veins of its members will partake of the blessings. [1008] See Note 2. [1009] Gen. xii, 1-2; see also Gal. iii, 14, 16. [1010] Gen. xvii, 6-8. [1011] Gen. xxvi, 3-4. [1012] Gen. xxxv, 11-12. [1013] See Note 3. =25.= But there is another and a more striking proof of blessings flowing to all nations through the house of Israel. Was not the Redeemer born in the flesh through the lineage of Abraham? Surely the blessings of that Divine birth are extended, not only to the nations and families of the earth collectively, but to every individual in mortality. =26. Restoration of the Ten Tribes.=--From the scriptural passages already considered, it is plain that, while many of those belonging to the Ten Tribes were dispersed among the nations, a sufficient number to justify the retention of the original name were led away as a body, and are now in existence in some place where the Lord has hidden them. To them Christ went to minister after His visit to the Nephites, as before stated.[1014] Their return constitutes a very important part of the gathering, characteristic of the dispensation of the fullness of times. [1014] Pp. 338-339. =27.= To the scriptures already quoted as relating to their return, the following should be added: As a feature of the work of God in the day of restoration we are told:--"And they who are in the north countries shall come in remembrance before the Lord, and their prophets shall hear his voice, and shall no longer stay themselves, and they shall smite the rocks, and the ice shall flow down at their presence. And an highway shall be cast up in the midst of the great deep. Their enemies shall become a prey unto them. And in the barren deserts there shall come forth pools of living water; and the parched ground shall no longer be a thirsty land. And they shall bring forth their rich treasures unto the children of Ephraim my servants. And the boundaries of the everlasting hills shall tremble at their presence. And there shall they fall down, and be crowned with glory, even in Zion, by the hands of the servants of the Lord, even the children of Ephraim; and they shall be filled with songs of everlasting joy. Behold this is the blessing of the everlasting God upon the tribes of Israel, and the richer blessing upon the head of Ephraim and his fellows."[1015] [1015] Doc. and Cov. cxxxiii, 26-34. =28.= From the express and repeated declaration, that in their exodus from the north the Ten Tribes are to be led to Zion, there to receive honor at the hands of some of the children of Ephraim, who necessarily are to have previously gathered there, it is plain that Zion is to be first established. The establishment of Zion will receive attention in the next lecture. NOTES. =1. Gathering Now in Progress.=--The Latter-day Saints "are building up stakes of Zion in the Rocky Mountain valleys, and in this way are fulfilling predictions of the ancient prophets. Isaiah hath it written, 'And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem' (Isaiah ii, 2-3). It is remarkable how minutely the Latter-day Saints are fulfilling the terms of this prophecy: 1. They are building the temples of God in the tops of the mountains, so that the house of the Lord is truly where Isaiah saw it would be. 2. The Saints engaged in this work are people gathered from nearly all the nations under heaven, so that all nations are flowing unto the house of the Lord in the top of the mountains. 3. The people who receive the gospel in foreign lands joyfully say to their relatives and friends: Come ye, and let us go up to the house of the Lord, and he will teach us of his ways and we will walk in his paths."--Roberts' _Outlines of Ecclesiastical History_, p. 409. =2. Israel a Chosen People.=--"The promise to Abram that he should become a great nation, has been fulfilled in his chosen seed occupying the land of Palestine, as such, for fifteen hundred years. It will again be fulfilled when they become a nation on that land forever. The history of the eastern hemisphere for the two thousand years which intervened between the calling of Abraham and the destruction of Jerusalem by the Romans, witnesses that every nation that fought against Israel, or in any way oppressed them, passed away. Time will show the same general result from the destruction of Jerusalem to the millennium. The Prophet Isaiah, speaking of the time when the Lord should favor Israel, said, 'All they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish' (xli, 11). 'I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood' (xlix, 27). 'I have taken out of thine hand the cup of trembling, even the dregs of the cup of my fury; thou shalt no more drink of it again: but I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over.'"--_A Compendium of the Doctrines of the Gospel_, by Elders Franklin D. Richards and James A. Little, pp. 246-247. =3. Israel Among the Nations.=--"When we reflect that it is thirty-two centuries since the enemies of Israel began to oppress them in the land of Canaan, that about one-third of the time they were a people in that land they were more or less in bondage to their enemies; that seven hundred years before the coming of Christ the ten tribes were scattered throughout western Asia; that we have no record that any have as yet returned to the land of their inheritance; that nearly six hundred years before Christ, the Babylonish captivity took place, and that, according to the Book of Esther, only a small part of the Jews ever returned, but were scattered through the 127 provinces of the Persian empire; that Asia was the hive from which swarmed the nomadic tribes who over-ran Europe; that at the destruction of Jerusalem by the Romans the Jews were scattered over the known world; we may well ask the question, Does not Israel to-day constitute a large proportion of the human family?"--_Compendium_, by Elders F. D. Richards and James A. Little, p. 90. LECTURE XIX. ZION. =Article 10.=--We believe ... That Zion will be built upon this [the American] continent, etc. =1. Two Gathering Places.=--Some of the passages quoted in connection with the dispersion and the subsequent re-union of Israel, make reference to Jerusalem which is to be re-established, and Zion which is to be built. True, the latter name is in many cases used as a synonym of the first, owing to the fact that a certain hill within the Jerusalem of old was known specifically as Zion, or Mount Zion; and the name of a part is often used figuratively to designate the whole; but in other passages, the separate and distinctive meaning of the terms is clear. The prophet Micah, who ministered during the seventh century before the birth of Christ, "full of power by the spirit of the Lord, and of judgment, and of might,"[1016] predicted the destruction of Jerusalem and its associated Zion, the former to "become heaps," and the latter to be "plowed as a field;"[1017] and then announced a new condition which is to exist in the last days, when another "mountain of the house of the Lord" is to be established, and this is to be called Zion.[1018] The two places are mentioned separately in the prophecy:--"For the law shall go forth of Zion, and the word of the Lord from Jerusalem."[1019] [1016] Micah iii, 8. [1017] Micah iii, 12; see also page 337 of this book. [1018] Micah iv, 1. [1019] Micah iv, 2; Isaiah ii, 2-3. =2.= Joel adds this testimony regarding the two places from which the Lord shall rule over His people:--"The Lord also shall roar out of Zion, and utter his voice from Jerusalem."[1020] Zephaniah breaks forth into song, with the triumph of Israel as his theme, and addresses the daughters of both cities:--"Sing, O daughter of Zion; shout, O Israel; be glad and rejoice with all the heart, O daughter of Jerusalem."[1021] Then, the prophet predicts separately of each place:--"In that day it shall be said to Jerusalem, Fear thou not: and to Zion, Let not thine hands be slack."[1022] Furthermore, Zechariah records the revealed will in this way:--"And the Lord shall yet comfort Zion, and shall yet choose Jerusalem."[1023] [1020] Joel iii, 16. [1021] Zeph. iii, 14. [1022] Verse 16. [1023] Zech. i, 17; See also ii, 7-12. =3.= When the people of the house of Jacob are prepared to receive the Redeemer as their rightful king, when the scattered sheep of Israel, have been sufficiently humbled through suffering and sorrow to know and to follow their Shepherd, then, indeed, will He come to reign among them. Then a literal kingdom will be established, wide as the world, with the King of Kings on the throne; and the two capitals of this mighty empire will be, Jerusalem on the eastern hemisphere, and Zion on the western. Isaiah speaks of the glory of Christ's kingdom in the latter days, and ascribes separately to Zion and to Jerusalem the blessings of triumph:[1024]--"O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, behold your God."[1025] [1024] Isa. iv, 3-4. [1025] Isa. xl, 9. =4. The Name "Zion"= is used in several distinct senses. By derivation, the word _Zion_, or, as written by the Greeks, _Sion_, probably meant _bright_, or _sunny_; but this commonplace signification is lost in the deeper and more affecting meaning which the word as a name and title came to acquire. As stated, a particular hill within the site of the city of Jerusalem was called Zion. When David gained his victory over the Jebusites, he captured and occupied the "stronghold of Zion," and named it the city of David.[1026] "Zion" then was the name of a place; and it has been applied as follows: [1026] II Sam. v, 6-7; see also I Kings ii, 10, and viii, 1. 1. To the hill itself, or Mount Zion, and, by extension of meaning, to Jerusalem. 2. To the location of the "mountain of the house of the Lord," which Micah predicts shall be established in the last days, distinct from Jerusalem. To these we may add another application of the name as made known through modern revelation, viz.: 3. To the city of Holiness, founded by Enoch, the seventh patriarch in descent from Adam, and called by him Zion.[1027] [1027] Pearl of Great Price: Moses vii, 18-21. 4. Yet another use of the term is to be noted--viz.: a metaphorical one--by which the Church of God is called Zion, comprising, according to the Lord's own definition, the pure in heart.[1028] [1028] Doc. and Cov. xcvii, 21. =5. Jerusalem.=--As a fitting introduction to our study regarding the new Zion, yet to be built, as we shall presently see, on the western hemisphere, let us briefly consider the history and destiny of Jerusalem,[1029] the Zion of the eastern continent. The word Jerusalem is generally believed to mean by derivation the _foundation_ or _city of peace_. We meet it for the first time as Salem, the abode of Melchizedek, high-priest and king, to whom Abram paid tithes, in the nineteenth century before Christ.[1030] We find a direct statement concerning the identity of Salem and Jerusalem by Josephus.[1031] As noted, the city was wrested from the Jebusites by David;[1032] this was about 1048 B.C. During the reigns of David and Solomon, the city as the capital of the kingdom of undivided Israel acquired great fame for its riches, beauty, and strength, its chief attraction being the marvelous temple of Solomon which adorned Mount Moriah.[1033] After the division of the kingdom, Jerusalem remained the capital of the smaller kingdom of Judah. [1029] See Note 1. [1030] Gen. xiv, 18-20. [1031] Ant. of the Jews I, chapter x. [1032] II Sam. v, 6-7. [1033] I Kin. v-viii; II Chron. ii-vii. =6.= Among its many and varied vicissitudes incident to the fortunes of war,[1034] may be mentioned:--the destruction of the city and the enslaving of the inhabitants by Nebuchadnezzar, 588-585 B.C.;[1035] its re-establishment at the close of the Babylonian captivity[1036] (about 515 B.C.); and its final overthrow at the disruption of the Jewish nation by the Romans, 70-71 A.D. In importance, and in the love of the Jews, the city was the very heart of Jewry: and in the estimation of Christians, it has ever been invested with sanctity. It occupied an important place in the earthly mission of the Redeemer, and was the scene of His death, resurrection, and ascension. The Savior's high regard for the chief city of His people is beyond question. He forbade that any should swear by it, "for it is the city of the great King;"[1037] and because of its sins, He lamented over it as a father for a wayward child.[1038] [1034] I Kings xiv, 25; II Kings xiv, 13-14; xxv; II Chron. xii, 2-5; xxxvi, 14, 21; Jer. xxxix, 5-8. [1035] Jer. lii, 12-15. [1036] Ezra i-iii; Neh. ii. [1037] Matt. v, 35; see also Psa. xlviii, 2; lxxxvii, 3. [1038] Matt. xxiii, 37; Luke xiii, 34. =7.= But, great as is Jerusalem's past, a yet greater future awaits her. Again will the city become a royal seat, her throne that of the King of Kings, with permanency of glory assured. =8. The Latter-day Zion; New Jerusalem.=--The biblical statements concerning the Zion of the last days as separate from the ancient or the re-established Jerusalem of the east, are silent regarding the geographical location of this second and modern capital of Christ's kingdom. We learn something, however, from the Bible as to the physical characteristics of the region wherein Zion is to be built. Thus, Micah, after predicting the desolation of the hill, Mount Zion, and of Jerusalem in general, describes in contrast the new Zion, wherein the house of the Lord is to be built in the last days. These are his words:--"But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for the law shall go forth of Zion, and the word of the Lord from Jerusalem."[1039] [1039] Micah iv, 1-2. =9.= The prophecy of Isaiah is not less explicit regarding the mountainous character of the country of modern Zion;[1040] and, furthermore, this writer assures us that the righteous man only shall be able to dwell amid the fiery splendor of this new abode; and of him the prophet says:--"He shall dwell on high: his place of defence shall be the munitions of rocks;" and adds the statement that the land shall be very far off.[1041] In another passage, he mentions a gathering place "beyond the rivers of Ethiopia," and, "on the mountains" where the Lord is to "set up an ensign" to the world.[1042] [1040] Isa. ii, 2-3. [1041] Isa. xxxiii. 15-17. [1042] Isa. xviii, 1-3. =10.= The teachings of the Book of Mormon, and the truths made known through revelation in the present dispensation, regarding the Zion of the last days, while agreeing with the biblical record as to the general description of the situation, and the glories of the city, are more explicit in regard to the location. In these scriptures, the names Zion and New Jerusalem are used synonymously, the latter designation being given in honor of the Jerusalem of the east. John the Revelator saw in vision a New Jerusalem as characteristic of the latter times.[1043] Ether, writing 600 B.C. as a prophet among the Jaredites,--a people who had inhabited parts of North America for centuries before Lehi and his followers came to this hemisphere,[1044]--foretold the establishment of the New Jerusalem on this continent, and emphasized the distinction between that city and the Jerusalem of old. [1043] Rev. xxi, 2. [1044] See page 266. =11.= The Nephite prophet, Moroni, in the synopsis of the writings of Ether, says of the latter, that he saw concerning the land of North America, "That it was the place of the New Jerusalem, which should come down out of heaven, and the Holy Sanctuary of the Lord." And adds: "Behold, Ether saw the days of Christ, and he spake concerning a new Jerusalem, upon this land; And he spake also concerning the house of Israel, and the Jerusalem from whence Lehi should come; after it should be destroyed, it should be built up again a holy city unto the Lord, wherefore it could not be a New Jerusalem, for it had been in a time of old, but it should be built up again, and become a holy city of the Lord; and it should be built unto the house of Israel: And that a New Jerusalem should be built up upon this land, unto the remnant of the seed of Joseph, for which things there has been a type: For as Joseph brought his father down into the land of Egypt, even so he died there; wherefore the Lord brought a remnant of the seed of Joseph out of the land of Jerusalem, that he might be merciful unto the seed of Joseph, that they should perish not, even as he was merciful unto the father of Joseph, that he should perish not; Wherefore the remnant of the house of Joseph shall be built upon this land; and it shall be a land of their inheritance; and they shall build up a holy city unto the Lord, like unto the Jerusalem of old; and they shall no more be confounded, until the end come, when the earth shall pass away."[1045] [1045] Book of Mormon, Ether xiii, 3-8. =12.= Jesus Christ visited the Nephites in North America soon after His resurrection, and in the course of His teachings said:--"And behold, this people will I establish in this land, unto the fulfilling of the covenant which I made with your father Jacob; and it shall be a New Jerusalem. And the powers of heaven shall be in the midst of this people; yea, even I will be in the midst of you."[1046] Our Savior predicted further, as set forth in a previous lecture,[1047] that the Gentiles, if they would repent of their sins, and not harden their hearts, should be included in the covenant, and be permitted to assist in the building of a city to be called the New Jerusalem.[1048] [1046] III Nephi xx, 22. [1047] See pp. 348-349. [1048] III Nephi xxi, 22-24. =13.= Ether the Jaredite, and John the Revelator, separated by more than six centuries of time and prophesying on opposite hemispheres, each saw the New Jerusalem come down from heaven, "prepared," says the Jewish apostle, "as a bride adorned for her husband."[1049] We have already spoken of the Zion of Enoch,[1050] a city once situated on the North American continent, whose inhabitants were so righteous that they too were called Zion, "because they were of one heart and one mind."[1051] They, with their patriarch leader, were translated from the earth, or, as we read, "it came to pass that Zion was not, for God received it up into His own bosom, and from thence went forth the saying, 'Zion is fled.'"[1052] But before this event, the Lord had revealed unto Enoch the Divine purpose in regard to humanity, even unto the last of time. Great events are to mark the latter days; the elect are to be gathered from the four quarters of the earth to a place prepared for them; the tabernacle of the Lord is to be established there, and the place "shall be called Zion, a New Jerusalem." Then Enoch and his people are to return to earth and meet the gathered elect in the holy place. [1049] Rev. xxi, 2. [1050] Page 358. [1051] Pearl of Great Price: Moses vii, 18. [1052] Pearl of Great Price: Moses vii, 69; Doc. and Cov. xxxviii, 4; xlv, 11-12; lxxxiv, 99-100. =14.= We have seen that the names Zion and New Jerusalem are used interchangeably; and, furthermore, that righteous people as well as sanctified places are called Zion; for, by the Lord's special word, Zion to Him means "the pure in heart."[1053] The Church in this day teaches that the New Jerusalem seen by John, and by the prophet Ether, as descending from the heavens in glory, is the return of exalted Enoch and his righteous people; and that the people or Zion of Enoch, and the modern Zion, or the gathered elect on the western continent, will become one people. [1053] Doc. and Cov. xcvii, 21; Pearl of Great Price: Moses vii, 18; also Doc. and Cov. lxxxiv, 100. =15.= The Book of Mormon is explicit in foretelling the establishment of Zion on the western continent; but the precise location was not revealed until after the restoration of the priesthood in the present dispensation. In 1831, the Lord commanded the elders of His Church in this wise:--"Go ye forth into the western countries, call upon the inhabitants to repent, and inasmuch as they do repent, build up churches unto me; and with one heart and with one mind, gather up your riches that ye may purchase an inheritance which shall hereafter be appointed unto you; and it shall be called the New Jerusalem, a land of peace, a city of refuge, a place of safety for the saints of the Most High God; and the glory of the Lord shall be there, and the terror of the Lord shall also be there, insomuch that the wicked will not come unto it, and it shall be called Zion."[1054] [1054] Doc. and Cov. xiv, 64-67; read further, verses 68-71. =16.= Later revelations called the elders of the Church to assemble in western Missouri,[1055] and designated that place as the land appointed and consecrated for the gathering of the Saints.[1056] "Wherefore this is the land of promise, and the place for the city of Zion."[1057] The town of Independence was named as "the center place," and the site for the temple was designated, the Saints being counseled to purchase land there, "that they may obtain it for an everlasting inheritance."[1058] On August 3rd, 1831, the temple site thus named was solemnly dedicated by the prophet, Joseph Smith, and his associates in the priesthood.[1059] The region round about was also dedicated, that it might be a gathering place for the people of God. [1055] Doc. and Cov. lii, 2-3; see Note 2. [1056] Doc. and Cov. lvii, 1-2 [1057] Verse 2. [1058] Verses 4-5. [1059] See Note 3. =17.= Such, then, is the belief of the Latter-day Saints; such are the teachings of the Church. But the plan of building up Zion has not yet been consummated. The Saints were not permitted to enter into immediate possession of the land, which was promised them as an everlasting inheritance. Even as years elapsed between the time of the Lord's promise to Israel of old that Canaan should be their inheritance, and the time of their entering into possession thereof,--years devoted to the people's toilsome and sorrowful preparation for the fulfilment,--so in these latter-days, the Divine purpose is held in abeyance, while the people are being sanctified for the great gift, and for the greater responsibilities associated with it. In the meantime, the honest in heart are gathering to the valleys of the Rocky Mountains; and here, in the tops of the mountains, exalted above the hills, temples have been erected, and all nations are flowing unto this region. But Zion shall yet be established on the chosen site; she "shall not be moved out of her place," and the pure in heart shall surely return, "with songs of everlasting joy to build up the waste places of Zion."[1060] [1060] Doc. and Cov. ci, 17-18; see also ci, 43, 74, 75; ciii, 1, 11, 13, 15; cv, 1, 2, 9, 13, 16, 34; cix, 47; cxxxvi, 18. =18.= But gathered Israel cannot be confined to the "center place," nor to the region immediately adjacent; other places have been and will be appointed, and these are called Stakes of Zion.[1061] Many stakes have been established in the regions inhabited by the Latter-day Saints, and these are to be permanent possessions; and thence will go those who are appointed from among the worthy to receive possession of their inheritances. Zion is to be chastened, but only for a little season,[1062] then will come the time of her redemption. [1061] Doc. and Cov. ci, 21; see page 215. [1062] Doc. and Cov. c, 13. =19.= That time will be appointed of God, yet it is to be determined according to the faithfulness of the people. Their wickedness causeth the Lord to tarry; for, saith He:--"Therefore, in consequence of the transgression of my people, it is expedient in me that mine elders should wait for a little season for the redemption of Zion."[1063] And again,--"Zion shall be redeemed in mine own due time."[1064] But the Lord's time in giving blessings unto His people is dependent upon them. As long ago as 1834 came the word of the Lord unto the Church:--"Behold, I say unto you, were it not for the transgressions of my people ... they might have been redeemed even now."[1065] [1063] Doc. and Cov. cv, 9; also cxxxvi, 31. [1064] Doc. and Cov. cxxxvi, 18. [1065] Doc. and Cov. cv, 1-2. NOTES. =1. Jerusalem.=--"The city has, in different ages, borne a variety of names, and even in the Bible it has several designations. Salem, mentioned in Gen. xiv, 18, was perhaps its name in the time of Melchizedek, and it is certainly so called in Psa. lxxvi, 2. Isaiah (xxix, 1, 7) calls it Ariel. Jebus, or Jebusi, the city of the Jebusites, was its name in the days of Joshua and the Judges (Josh. xv, 8; xviii, 16, 28; Judges xix, 10, 11), and this name continued in use till David's time (I Chron. xi, 4, 5). Some have thought that Jerusalem is itself a corruption of Jebus-Salem, but it is a theory unsupported by facts. Jerusalem is also termed 'the city of David,' 'the city of Judah,' 'the holy city,' 'the city of God' (II Kings xiv, 20; II Chron. xxv, 28; Neh. xi, 18; Psa. lxxxvii, 3). To this day it is called el-Kuds, or 'the holy,' in most countries of the East. No city in the world has received more honorable appellations; our Savior himself called it 'the city of the great King.'"--_Bible Dictionary_, Cassell & Co., p. 600. =2. The Founding of Zion in Missouri.=--"... A company of Saints known as the Colesville Branch--from their having lived at Colesville, Broome County, New York--had arrived in Missouri, and having received instructions to purchase the lands in the regions around about Zion, they secured a tract of land in a fertile prairie some ten or twelve miles west of Independence, in Kaw township, not far from the present location of Kansas City. On the 2nd of August [1831]--the day preceding the dedication of the temple site--in the settlement of the Colesville Saints, the first log was laid for a house as the foundation of Zion. The log was carried by twelve men, in honor of the Twelve Tribes of Israel; and Elder Sidney Rigdon consecrated and dedicated the land of Zion for the gathering of the Saints."--_Outlines of Ecclesiastical History_, by Elder B. H. Roberts, p. 352. =3. Temple Site, Independence, Jackson County, Missouri.=--"Taking the road running west from the Court House for a scant half mile, you come to the summit of a crowning hill, the slope of which to the south and west is quite abrupt, but very gradual toward the north and east.... This is the temple site. It was upon this spot on the third day of August, 1831, that Joseph Smith, Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery, Martin Harris, and Joseph Coe, and another person whose name I cannot learn, for there were eight in all--men in whom the Lord was well pleased, assembled to dedicate this place as the temple site in Zion. The eighty-seventh psalm was read. Joseph [the prophet] then dedicated the spot, where is to be built a temple on which the glory of God shall rest. Yea, the great God hath so decreed it, saying: 'Verily this generation shall not pass away, until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house.... And the sons of Moses, and also the sons of Aaron, shall offer an acceptable offering, and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation, upon the consecrated spot as I have appointed.'--(Doc. and Cov. sec. lxxxiv, 5, 31.)"--Elder B. H. Roberts, _Missouri Persecutions_. See "The House of the Lord," by James E. Talmage, Chapter V. LECTURE XX. CHRIST'S REIGN ON EARTH. =Article 10.=--We believe ... That Christ will reign personally upon the earth, etc. =1. Christ's First and Second Advents.=--The facts of Christ's birth in the flesh, of His thirty and three years of life among mortals, of His ministry, sufferings, and death, are universally accepted as attested history. Not alone do the records that the Christian world regards as sacred and inspired bear testimony concerning these facts, but the history written by man, and, in contrast, called profane, is generally in harmony with the biblical account. Even those who reject the doctrine of Christ's divinity, even they who refuse to accept Him as their Redeemer, admit the historical facts of His marvelous life, and acknowledge the incalculable effect of His precepts and example upon the human family. =2.= In the "Meridian of Time" Christ was born to earth, amid humble surroundings,--in obscurity, indeed, to all except the faithful few who had been watching for the expected advent. His coming had been heralded through the previous centuries, even from the dawn of human existence; every prophet of God had borne record of the great events which were to characterize His advent. Every important incident connected with His birth, life, death, triumphal resurrection, and ultimate glory as King, Lord, and God, had been predicted; and even the details of the circumstances were given with exactness. Judah and Israel had been told to prepare for the coming of the Anointed One;[1066] yet, behold, when He came to His own they received Him not. Persecuted and despised, He trod the thorny path of duty, "a, man of sorrows and acquainted with grief;" and, finally condemned by His people, who clamored to an alien power for authority to execute their own diabolical sentence upon their Lord, He went to the death prescribed for malefactors. [1066] See Note 1. =3.= To human judgment, it surely seemed that the Divine mission of Christ had been nullified, that His work had failed, and that the powers of darkness had become triumphant. Blind, deaf, and hard of heart were those who refused to see, hear, and comprehend the purport of the Savior's mission. Similarly benighted are they who reject the prophetic evidence of His second coming, and who fail to read the signs of the times, which declare the event, at once so terrible and glorious, to be near at hand. Both before and after His death, Christ prophesied of His appointed reappearance upon the earth; and His faithful followers are to-day waiting and watching for the signs of the great fulfillment. The heavens are flaming with those signals, and the burden of inspired teaching is again heard,--Repent, repent, for the kingdom of heaven is at hand. =4. Christ's Second Coming Predicted; and Signs Described. Bible Prophecies.=--The prophets of the Old Testament, and those of Book of Mormon record who lived and wrote before the era of Christ, had little to say regarding the second coming of the Lord, little indeed in comparison with their numerous and explicit predictions concerning His first advent. As they looked into the sky of futurity, and with prophetic power read the story of the heavenly orbs, their vision was dazzled with the brilliancy of the Meridian Sun, and they saw little of the glorious luminary beyond, whose proportions and radiance were veiled by the mists of distance. A few of them saw and so testified, as the following passages show: The Psalmist sang:--"Our God shall come, and shall not keep silence; a fire shall devour before him, and it shall be very tempestuous round about him."[1067] These devouring and tempestuous conditions did not attend the coming of Bethlehem's Babe. [1067] Psalms l, 3. =5.= Isaiah cries:--"Say to them that are of a fearful heart, Be strong, fear not; behold your God will come with vengeance, even God with a recompense; he will come and save you."[1068] Aside from the evident fact that these conditions did not attend the first coming of Christ, the context of the prophet's words shows that he applied them to the last days, the time of restitution, the day of the "ransomed of the Lord," and of the triumph of Zion.[1069] Again Isaiah speaks:--"Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him."[1070] [1068] Isa. xxxv, 4. [1069] Verses 5-10. [1070] Isa. xl, 10. 6. The prophet Enoch, who lived twenty centuries before the first of those whose words are given above, spoke with vigor on the subject. His teachings do not appear under his own name in the Bible, though Jude, a New Testament writer, cites them.[1071] From the Book of Moses in the Pearl of Great Price, we learn concerning the revelation given to Enoch:--"And the Lord said unto Enoch, As I live, even so will I come in the last days, in the days of wickedness and vengeance, to fulfil the oath which I have made unto you concerning the children of Noah."[1072] [1071] Jude 14-15. [1072] Pearl of Great Price: Moses vii, 60. 7. Jesus taught the disciples that His mission in the flesh was to be of short duration, and that he would come again to earth, for we find them enquiring in this wise, "Tell us when shall these things be? And what shall be the sign of thy coming, and of the end of the world?"[1073] In reply, our Lord detailed many of the signs of the latter times, the last and greatest of which He thus stated:--"And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come."[1074] With great clearness, Jesus spoke of the worldliness in which the children of men had continued to indulge, even on the eve of the Deluge, and on the day of the fiery destruction which befell the Cities of the Plains, and added:--"Even thus shall it be in the day when the Son of man is revealed."[1075] [1073] Matt. xxiv, 3. See "Jesus the Christ," ch. xxxii. [1074] Verse 14. [1075] Luke xvii, 26-30. =8.= Another of our Lord's predictions concerning His second coming is as follows; His citation of the signs by which the approach of the event may be known is so impressive that we should read the description in its entirety:--"And they [the disciples] asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near: go ye not therefore after them. But when ye shall hear of wars and commotions, be not terrified: for these things must first come to pass; but the end is not by and by. Then said he unto them, Nation shall rise against nation, and kingdom against kingdom: and great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights and great signs shall there be from heaven. But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and into prisons, being brought before kings and rulers for my name's sake. And it shall turn to you for a testimony. Settle it therefore in your hearts, not to meditate before what ye shall answer: For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist. And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and some of you shall they cause to be put to death. And ye shall be hated of all men for my name's sake.... And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh."[1076] [1076] Luke xxi, 7-28; see also Mark xiii, 14-26; Rev. vi, 12-17. =9.= Again, by way of warning, the Lord said:--"Whosoever therefore shall be ashamed of me and of my words, in this adulterous and sinful generation, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father with the holy angels."[1077] [1077] Mark viii, 38. =10.= At the time of the Ascension, as the apostles stood gazing into the firmament, where a cloud had hidden their resurrected Lord from sight, they became aware of the presence of two heavenly visitors, who said:--"Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven."[1078] Paul instructed the churches in the doctrines of Christ's second advent, and described the glory of His coming.[1079] So also did others of the apostles.[1080] [1078] Acts i, 11. See "Jesus the Christ," p. 695. [1079] I Thess. iv, 16; II Thess. i, 7-8; Heb. ix, 28. [1080] I Peter iv, 13; I John ii, 28; iii, 2. =11. Among Book of Mormon Prophecies= concerning our present subject, we find the teachings of Christ Himself at the time of His ministrations to the Nephites in His resurrected state. To the multitude He explained many matters, "even from the beginning until the time that He should come in his glory."[1081] In promising the three disciples the desire of their hearts, which was that they might be spared in the flesh to continue the work of the ministry, the Lord said to them:--"Ye shall live to behold all the doings of the Father, unto the children of men, even until all things shall be fulfilled, according to the will of the Father, when I shall come in my glory, with the powers of heaven."[1082] [1081] III Nephi xxvi, 3; see also xxv, 5. [1082] III Nephi xxviii, 7; see also 8. See "Jesus the Christ," ch. xxxix. =12. The Word of Modern Revelation= is no less sure regarding the appointed advent of the Redeemer. To servants, specially commissioned, instructions were given to this effect:--"Wherefore, be faithful, praying always, having your lamps trimmed and burning, and oil with you,[1083] that you may be ready at the coming of the Bridegroom. For behold, verily, verily, I say unto you that I come quickly."[1084] And again, this instruction is given:--"Cry repentance unto a crooked and perverse generation, preparing the way of the Lord for his second coming; for behold, verily, verily, I say unto you, the time is soon at hand that I shall come in a cloud with power and great glory."[1085] [1083] An allusion to the parable of the Ten Virgins; see Matt. xxv, 1-13. [1084] Doc. and Cov. xxxiii, 17. [1085] Doc. and Cov. xxxiv, 6-7. =13.= In a revelation to the people of the Church, March 7, 1831, the Lord speaks of the signs of His coming, and counsels diligence. Consider His words:--"Ye look and behold the fig-trees, and ye see them with your eyes, and ye say when they begin to shoot forth, and their leaves are yet tender, that summer is now nigh at hand; even so it shall be in that day when they shall see all these things, then shall they know that the hour is nigh. And it shall come to pass that he that feareth me shall be looking forth for the great day of the Lord to come, even for the signs of the coming of the Son of man; and they shall see signs and wonders, for they shall be shown forth in the heavens above, and in the earth beneath; and they shall behold blood and fire, and vapors of smoke; and before the day of the Lord shall come, the sun shall be darkened, and the moon be turned into blood, and stars fall from heaven; and the remnant shall be gathered unto this place, and then they shall look for me, and behold I will come; and they shall see me in the clouds of heaven, clothed with power and great glory, with all the holy angels; and he that watches not for me shall be cut off."[1086] [1086] Doc. and Cov. xiv, 37-44; see also paragraphs 74-75. =14.= The distinctive characteristic of the revelations as given in the present dispensation, regarding the second coming of our Lord, is the emphatic and oft-repeated declaration that the event is near at hand.[1087] The call is, "Prepare ye, prepare ye, for that which is to come, for the Lord is nigh." Instead of the cry of one man in the wilderness of Judea, the voice of thousands is heard authoritatively warning the nations, and inviting them to repent and flee to Zion for safety. The fig tree is rapidly putting forth its leaves; the signs in heaven and earth are increasing; surely the great and dreadful day of the Lord is near. [1087] See the numerous references in connection with Doc. and Cov. i, 12. See "Jesus the Christ," ch. xlii. =15. The Precise Time of Christ's Coming= has not been made known to man. By learning to comprehend the signs of the times, by watching the development of the work of God among the nations, and by noting the rapid fulfillment of significant prophecies, we may perceive the progressive evidence of the approaching event, "But the hour and the day no man knoweth, neither the angels in heaven, nor shall they know until he comes."[1088] His coming will be a surprise to those who have rejected His warnings, and who have failed to watch. "Like a thief in the night"[1089] will be the coming of the day of the Lord unto the wicked. "Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh."[1090] [1088] Doc. and Cov. xlix, 7. [1089] II Peter iii, 10; I Thess. v, 2, etc. [1090] Matt, xxv, 13; see also xxiv, 42, 44; Mark xiii, 33, 35; Luke xii, 40. =16. Christ's Reign: The Kingdom.=--We have seen that, according to the words of holy prophets ancient and modern, Christ is to come, in a literal sense, and so manifest Himself in person in the last days. He is to dwell among His Saints. "Yea, even I will be in the midst of you,"[1091] He declared to the people on this continent, whom He promised to establish in the land of the New Jerusalem; and similar assurances were given through the prophets of the east.[1092] In this prospective ministration among His gathered Saints, Christ is to be at once their God and their King. His government is to be that of a perfect theocracy; the laws of righteousness will be the code, and control will be administered under one authority, undisputed because indisputable. [1091] III Nephi xx, 22; see also xxi, 25. [1092] Ezek. xxxvii, 26-27; Zech. ii, 10, 11; viii, 3; II Cor. vi, 16. =17.= The scriptures abound with declarations that the Lord will yet reign among his people. To this effect sang Moses before the hosts of Israel after their miraculous passage through the Red Sea,--"The Lord shall reign for ever and ever;"[1093] and the psalmist echoes the refrain, "The Lord is King for ever and ever."[1094] Jeremiah calls Him "an everlasting king," before whose wrath the earth shall tremble, and the nations yield;[1095] and Nebuchadnezzar, humbled through tribulation, rejoiced in honoring the King of Heaven, "whose dominion is an everlasting dominion, and his kingdom is from generation to generation."[1096] [1093] Exo. xv, 18. [1094] Psa. x, 16 see also xxix, 10; cxlv, 13; cxlvi, 10. [1095] Jer. x, 10. [1096] Dan. iv, 34-37. =18.= Even chosen Israel were not always willing to accept God as their king. Remember how they protested that Samuel, the anointed prophet and judge, was old,--a poor excuse for their claim, as the old man ministered with vigor among them for thirty-five years beyond that time,--and how they cried for a king to rule them, that they might be like other nations.[1097] Note the pathetic words with which the Lord replied to Samuel's prayer regarding this demand of the people, and the sorrow with which He granted them their wish:--"Hearken unto the voice of the people in all that they say unto thee; for they have not rejected thee, but they have rejected me that I should not reign over them."[1098] But the Lord will not be ever rejected by His people; at the time appointed He will come with power and great glory, and will assume His rightful place of authority as King of earth. [1097] I Sam. viii, 5. [1098] Verse 7; see also x, 19; Hosea xiii, 10-11. =19.= Daniel interpreted the dream of Nebuchadnezzar, and spoke of the many kingdoms and divisions of kingdoms which were to be established, then added:--"And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever."[1099] Touching the extent of the great kingdom to be established the same prophet declared:--"And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him."[1100] [1099] Dan. ii, 44. [1100] Dan. vii, 27. =20.= Speaking of the restoration of Judah and Israel in the last days, Micah prophesies:--"And the Lord shall reign over them in mount Zion from henceforth, even for ever."[1101] In the annunciation to the Virgin, the angel said of the unborn Christ:--"He shall reign over the house of Jacob forever, and of his kingdom there shall be no end."[1102] In the visions of Patmos, the Apostle John saw the glorious consummation, and a universal recognition of the eternal King:--"And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign forever and ever."[1103] Modern revelation is rich in evidence of an approaching reign of righteousness, with Christ as King; witness the following:--"And also the Lord shall have power over his saints, and shall reign in their midst."[1104] "For in my own due time will I come upon the earth in judgment, and my people shall be redeemed and shall reign with me on earth."[1105] [1101] Micah iv, 7; see also Isa. xxiv, 23. [1102] Luke i, 33. [1103] Rev. xi, 15. [1104] Doc. and Cov. i, 36. [1105] Doc. and Cov. xliii, 29; see also lxxxiv, 119. =21. Kingdom and Church.=--In the Gospel according to Matthew, the phrase "kingdom of heaven" is of frequent occurrence; while in the books of the other evangelists, and throughout the epistles, the expression is "kingdom of God," "kingdom of Christ," or simply "kingdom." It is evident that these expressions may be used interchangeably without violence to the true meaning. However, the term kingdom is used in more senses than one, and a careful study of the context in each instance may be necessary to a proper comprehension of the writers intent. The most common usages are two:--1. An expression synonymous with "the Church," having reference to the followers of Christ without distinction as to their temporal or spiritual organizations. 2. The designation of the literal kingdom over which Christ is to reign on earth in the last days. =22.= When we contemplate the Kingdom in the latter and more general sense, the Church must be regarded as a part thereof; an essential indeed, for it is the germ from which the Kingdom is to be developed, and the very heart of the perfected organization. The Church has existed and now continues in an organized form, without the Kingdom as a visibly established power with temporal authority in the world; but the Kingdom cannot be maintained without the Church. =23.= In modern revelation, the expressions "kingdom of God" and "kingdom of heaven" are sometimes used with distinctive meanings,--the former phrase signifying the Church, and the latter the literal kingdom which is to supersede and comprise all existing national divisions. In this sense, the kingdom of God has been set up already in these the last days; its beginning in and for the present dispensation was the establishment of the Church on its latter-day and permanent foundation. This is consistent with our conception of the Church as the vital organ of the Kingdom in general. The powers and authority committed to the Church are then the keys of the Kingdom. Such meaning is made clear in the following revelation to the Church:--"The keys of the kingdom of God are committed unto man on the earth, and from thence shall the gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands[1106] shall roll forth, until it has filled the whole earth.... Call upon the Lord, that his kingdom may go forth upon the earth, that the inhabitants thereof may receive it, and be prepared for the days to come, in the which the Son of man shall come down in heaven, clothed in the brightness of his glory, to meet the kingdom of God which is set up on the earth; wherefore may the kingdom of God go forth, that the kingdom of heaven may come, that thou, O God, mayest be glorified in heaven, so on earth, that thy enemies may be subdued; for thine is the honor, power and glory for ever and ever."[1107] [1106] Allusion to Daniel's interpretation of the dream of Nebuchadnezzar; see Dan. ii, 34, 44. [1107] Doc. and Cov. lxv, 2, 5-6. =24.= At the time of His glorious advent, Christ will be accompanied by the hosts of righteous ones who have already passed from earth; and the Saints who are still alive on earth are to be quickened and caught up to meet Him, and to descend with Him as partakers of His glory.[1108] With Him too will come Enoch and his band of the pure in heart;[1109] and a union will be effected with the Kingdom of God, or that part of the Kingdom of Heaven previously established as the Church of Christ on earth; and the Kingdom on earth will be one with that in heaven. Then will be realized a complete fulfillment of the Lord's own prayer, given as a pattern to all who pray:--"Thy kingdom come, thy will be done in earth, as it is in heaven."[1110] [1108] Doc. and Cov. lxxxviii, 91-98. [1109] See pp. 358, 362-363. [1110] Matt. vi, 10; Luke xi, 2. =25.= The disputed question, "Is the Kingdom already set up on earth or are we to wait for its establishment until the time of the future advent of Christ, the King?" may properly receive answer either affirmative or negative, according to the sense in which the term kingdom is understood. The Kingdom of God as identical with the Church of Christ has assuredly been established; its history is that of the Church in these the last days; its officers are divinely commissioned, their power is that of the holy priesthood. They claim an authority which is spiritual, but also temporal in dealing with the members of the organization,--Church or Kingdom as you may choose to call it,--but they make no attempt, nor do they assert the right, to modify, assail, or in any way interfere with, existing governments; far less to subdue nations or to set up rival systems of control. The Kingdom of Heaven, including the Church, and comprising all nations, will be set up with power and great glory when the triumphant King comes with His heavenly retinue to personally rule and reign on the earth which He has redeemed at the sacrifice of His own life. =26.= As seen, the Kingdom of Heaven will comprise more than the Church. The honorable and honest among men will be accorded protection and the privileges of citizenship under the perfect system of government which Christ will administer; and this will be their happy lot whether they are actually members of the Church or not. Law-breakers and men of impure heart will meet the judgment of destruction according to their sin; but those who live according to the truth as they have been able to receive and comprehend it, will enjoy the fullest liberty under the benign influences of a perfect administration. The special privileges and blessings associated with the Church, the right to hold and exercise the priesthood with its boundless possibilities and eternal powers, will be, as now they are, for those only who enter into the covenant and become part of the Church of the Redeemer. =27. The Millennium.=--In connection with scriptural mention of Christ's reign on earth, a duration of a thousand years is frequently specified. While we cannot regard this as indicating a time limit to the Kingdom's existence, or a measure of the Savior's administration of power, we are justified in the belief that the thousand years immediately following the establishment of the Kingdom are to be specially characterized, so as to be different from both preceding and succeeding time. The gathering of Israel and the establishment of an earthly Zion are to be effected, preparatory to His coming. His advent is to be marked by a destruction of the wicked, and by the inauguration of an era of peace. The Revelator saw the souls of the martyrs, and of other righteous men, in power, living and reigning with Christ a thousand years.[1111] At the beginning of this period Satan is to be bound, "that he should deceive the nations no more until the thousand years should be fulfilled."[1112] Certain of the dead are not to live again until the thousand years are passed;[1113] while the righteous "shall be priests of God and of Christ, and shall reign with him a thousand years."[1114] Among the most ancient of revelations regarding the Millennium is that given to Enoch:--"And it came to pass that Enoch saw the day of the coming of the Son of Man, in the last days, to dwell on the earth in righteousness for the space of a thousand years."[1115] [1111] Rev. xx, 4; see also 6. [1112] Rev. xx, 2-3. [1113] Verse 5. [1114] Verse 6. [1115] Pearl of Great Price: Moses vii, 65. =28.= It is evident, then, that in speaking of the Millennium we have to consider a definite period, with important events marking its beginning and its close, and conditions of unusual blessedness extending throughout. It will be a sabbatical era,[1116]--a thousand years of peace. Enmity between man and beast shall cease; the fierceness and venom of the brute creation shall be done away,[1117] and love shall rule.[1118] A new condition of affairs will prevail, as was declared in the word of the Lord to Isaiah:--"For behold, I create new heavens and a new earth; and the former shall not be remembered nor come into mind."[1119] [1116] See Note 2. [1117] Isa. xi, 6-9; lxv, 25. [1118] See Notes 3 and 4. [1119] Isa. lxv, 17. =29.= Concerning the state of peace, prosperity, and duration of human life, characteristic of that period, we read:--"There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner being an hundred years old shall be accursed. And they shall build houses, and inhabit them; and they shall plant vineyards, and eat the fruit of them. They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. They shall not labor in vain, nor bring forth for trouble; for they are the seed of the blessed of the Lord, and their offspring with them. And it shall come to pass, that before they call, I will answer: and while they are yet speaking, I will hear. The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the Lord."[1120] [1120] Verses 20-23. =30.= The Lord's voice is heard to-day declaring the same prophetic truths, as is shown in the revelations touching the Millennium given in the present dispensation of the Church.[1121] In 1831, the Lord addressed the elders of His Church, and said:--"For the great Millennium, of which I have spoken by the mouth of my servants, shall come; for Satan shall be bound, and when he is loosed again, he shall only reign for a little season, and then cometh the end of the earth."[1122] On another occasion these words were spoken:--"For I will reveal myself from heaven with power and great glory, with all the hosts thereof, and dwell in righteousness with men on earth a thousand years, and the wicked shall not stand.... And again, verily, verity, I say unto you, that when the thousand years are ended, and men again begin to deny their God, then will I spare the earth but for a little season, and the end shall come."[1123] [1121] Doc. and Cov. lxiii, 49-51. [1122] Doc. and Cov. xliii, 30-31. [1123] Doc. and Cov. xxix, 11, 22-23. =31.= The Millennium then is to precede the events usually indicated by the scriptural phrase, "the end of the world." During that period, all conditions will be propitious for righteousness; Satan's power will be suspended; and men, relieved to some extent from temptation, will be zealous in the service of their reigning Lord. Nevertheless, sin will not be wholly abolished, nor will death be banished; though children will live to reach maturity in the flesh, and then may be changed to a condition of immortality in the "twinkling of an eye."[1124] Both mortal and immortal beings will tenant the earth, and communion with the heavenly powers will be common. The Latter-day Saints believe that during that millennial era they will be privileged to continue the vicarious work for the dead, which constitutes so important and so characteristic a feature of their duty,[1125] and that the facilities for direct communication with the heavens will enable them to carry on their labor of love without hindrance. When the thousand years are passed, Satan will again assert his power, and those who are not then numbered among the pure in heart will yield to his influence. But the liberty thus recovered by "the prince of the power of the air"[1126] will be of short duration; his final doom will speedily follow, and with him will go to the punishment that is everlasting, all who are his. Then the earth will pass to its celestial condition, and become a fit abode for the glorified sons and daughters of our God. [1124] Doc. and Cov. lxiii, 50-51. [1125] See pp. 148-159. [1126] Eph. ii, 2. NOTES. =1. "The Anointed One."=--"Christ, the official name of the Redeemer of mankind, as Jesus, or in the Hebrew, _Joshua_, 'Savior,' was His natural name. Christ means 'anointed,' from _chrio_, 'to anoint.' Under the Old Testament dispensation, high priests, kings, and prophets were appointed to their office by the pouring of the sacred oil upon their heads. The rite was performed by the recognized officer of Jehovah, and was an outward testimony that their appointment proceeded direct from God himself, as the source of all authority, and as being under the ancient covenant, in a peculiar way, the governor of his people. The oil used in the consecration of priests, and the anointing of the tabernacle and sacred vessels, was a special preparation of myrrh, cinnamon, calamus, and cassia (Exo. xxx, 23-25), which the Jews were forbidden to apply to the body, or to copy under pain of death. It was no doubt intended to typify the gifts and graces of the Holy Spirit."--Cassell's _Bible Dictionary_, p. 257. =2. The Seventh Thousand Years.=--"As each _seventh_ year was Israel's year of remission, so of the world's seven thousands, the seventh shall be its sabbatism."--Fausset's _Bible Cyclopedia_, p. 685. "There remaineth therefore a rest to the people of God"; or, as given by marginal reference, instead of "rest," the "keeping of a sabbath."--Heb. iv, 9. =3. Millennial Peace.=--"The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea."--Isa. xi, 6-9; see also lxv, 25. =4. The Earth before, during, and after the Millennium.=--"There are three conditions of the earth spoken of in the inspired writings,--the present, in which everything pertaining to it must go through a change which we call death; the millennial condition, in which it will be sanctified for the residence of purer intelligences, some mortal and some immortal; and the celestial condition, spoken of in the twenty-first and twenty-second chapters of Revelation, which will be one of immortality and eternal life."--_Compendium_, by Elders F. D. Richards and James A. Little, p. 202. LECTURE XXI. REGENERATION AND RESURRECTION. =Article 10.=--We believe ... That the earth will be renewed and receive its paradisiacal glory. RENEWAL OF THE EARTH. =1. The Earth Under the Curse.=--The blessed conditions, under which the earth shall exist and man shall live during the millennial era, are almost beyond human powers of comprehension, so different are they from all to which history testifies and which experience confirms. A reign of righteousness throughout the earth has never yet been known to the fallen race of man. So marked has been the universal curse, so great the power of the tempter; so bitter the selfish and ungodly strife betwixt man and man, and between nation and nation; so general has been the enmity of the animal creation, among its own members, and toward the being who, though in a degraded state, yet holds the Divine commission to the authority of dominion; so prolific has been the soil in bringing forth thorns, briers, and noxious weeds, that the description of Eden is to us as the story of another world, an orb of a higher order of existence, wholly unlike this dreary sphere. Yet, we learn that Eden was truly a feature of our planet, and that the earth is destined to become a celestialized body,--fit for the abode of the most exalted intelligences. The millennium, with all its splendor, is but a more advanced stage of preparation, by which the earth and its inhabitants will approach the fore-ordained perfection. =2. Regeneration of the Earth.=--The term regeneration (translated from the Greek _palingenesia_, and signifying a new birth, or, more literally, one who is born again) occurs twice[1127] in the New Testament; while other expressions of equivalent meaning are used in many places. However, the terms are usually applied to the renewal of the soul of man through the spiritual birth, by which salvation is made obtainable; though our Lord's use of the term, in the promise of future glory which He confirmed upon the apostles, has probable reference to the rejuvenation of the earth, its inhabitants and their institutions, in connection with the millennial era:--"I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel."[1128] [1127] Matt. xix, 28; Titus iii, 5. [1128] Matt. xix, 28. =3.= A time of restitution is foretold. Consider the words of Peter, spoken to the people who had come together in Solomon's porch, marveling over the miraculous healing of the lame beggar at the gate Beautiful:--"Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus Christ, which before was preached unto you: whom the heavens must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began."[1129] [1129] Acts iii, 19. =4.= That the change to a state more nearly approaching perfection is to affect both nature and man is evident from the teachings of Paul, as recorded in his letter to the Romans:--"Because the creature itself also shall be delivered from the bondage of corruption into the glorious liberty of the children of God. For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body."[1130] [1130] Rom. viii, 21-23. =5.= This work of regeneration has already begun. As a necessary preliminary, whereby the curse that would otherwise afflict the earth might be averted, Elijah the prophet was to visit the earth, bringing with him the keys and authority of a great work; concerning which event, while yet future, the Lord said:--"Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."[1131] [1131] Mal. iv, 5-6; see also III Nephi xxv. =6.= The Latter-day Saints solemnly declare that this prophecy has had a literal fulfillment, in that on the third day of April, A.D. 1836, Elijah visited the Prophet Joseph Smith and Oliver Cowdery, in the newly dedicated temple at Kirtland, Ohio, announced his mission as that spoken of by the mouth of Malachi, declared that the day for the fulfillment of the prediction had come, and committed the keys of this work of the last dispensation to the Church, that the labor of restoration might be carried on; and moreover, as a sign "that the great and dreadful day of the Lord is near, even at the doors."[1132] Throughout the Millennium, this process of regeneration will be continued. Society shall be purified; nations shall exist in peace; wars shall cease; the ferocity of beasts shall be subdued; the earth, escaping in a great measure the curse of the Fall, shall yield bounteously to the husbandman; and the planet shall be redeemed. [1132] Doc. and Cov. cx, 14-16; p. 154, this book. =7.= The final stages of this regeneration of nature will not be reached until the Millennium has run its blessed course. Describing the events to take place after the completion of the thousand years, John the Revelator says:--"And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.... And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away."[1133] A similar prediction was made by Ether the Jaredite, six hundred years before Christ was born:--"And there shall be a new heaven, and a new earth: and they shall be like unto the old, save the old have passed away, and all things have become new."[1134] This event is to follow the scenes of the Millennium, as the context makes plain. [1133] Rev. xxi, 1, 3-4. [1134] Book of Mormon, Ether xiii, 9. =8.= In the year 1830 of our present era, the Lord said:--"When the thousand years are ended, and men again begin to deny their God, then will I spare the earth but for a little season; and the end shall come, and the heaven and the earth shall be consumed and pass away, and there shall be a new heaven and a new earth, for all old things shall pass away, and all things shall become new, even the heaven and the earth, and all the fulness thereof, both men and beasts, the fowls of the air and the fishes of the sea: and not one hair, neither mote, shall be lost, for it is the workmanship of mine hand."[1135] [1135] Doc. and Cov. xxix, 22-25. =9.= According to the scriptures, the earth has to undergo a change analogous to death, and to be regenerated in a manner comparable to a resurrection. References to the elements melting with heat, and to the earth being consumed and passing away, such as occur in many scriptures already cited, are suggestive of death; and the new earth, really the renewed or regenerated planet, which is to result, may be compared with a resurrected organism. The change has been likened unto a transfiguration.[1136] Every created thing has been made for a purpose; and everything that fills the measure of its creation is to be advanced in the scale of progression, be it an atom or a world, an animalcule, or man--the direct and literal offspring of Deity. In speaking of the degrees of glory provided for His creations, and of the laws of regeneration and sanctification, the Lord, in a revelation dated 1832, speaks plainly of the approaching death and subsequent quickening of the earth. These are His words:--"And again, verily, I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law. Wherefore it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it."[1137] [1136] Doc. and Cov. lxiii, 20-21. [1137] Doc. and Cov. lxxxviii, 25-26. =10.= During the Millennium, the earth, while preparing for the final change, will be tenanted by both mortal and immortal beings; but after the regeneration is complete, death will no longer be known among its inhabitants. Then the Redeemer of earth "shall deliver up the kingdom, and present it unto the Father spotless, saying, I have overcome."[1138] Before victory is thus achieved and triumph won, the enemies of righteousness must be subdued; the last foe to be vanquished is death. Thus saith Paul the Apostle:--"Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, All things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all."[1139] [1138] Doc. and Cov. lxxvi, 107. [1139] I Cor. xv, 24-26. =11.= The following partial description of the earth in its immortalized condition has been given by the Prophet Joseph Smith in this dispensation:--"This earth, in its sanctified and immortal state, will be made like unto crystal, and will be a Urim and Thummim[1140] to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ's."[1141] [1140] See page 273. [1141] Doc. and Cov. cxxx, 9. =12. Absence of Evidence from Science.=--Attempts have been made to demonstrate an agreement between the teachings of science concerning the destiny of the earth, and the scriptural predictions regarding the ordained regeneration of our planet, by which it is to be made fit for the abode of immortal souls. Without considering the details of the alleged evidence of mutual support between science and the revealed word in this matter, it may suffice to say that the so-called evidence is unsatisfactory, and that science is practically silent on the subject. The geologist views the earth as a body in process of continual change, its surface a heterogeneous mass of fragmental material; he reads, in the record inscribed on its stony pages, the story of past development through many successive stages of progress, each making the globe more fit for habitation by man; he witnesses the work of constructive and destructive agencies now in operation, land masses yielding to the lowering action of air and water, and by their destruction furnishing material for other formations now in process of construction;--the general effect of all such being to level the surface by degrading the hills and raising the valleys. On the other hand, he observes volcanic agencies operating to increase the inequality of level by violent eruption and crustal elevation. He confesses inability, from his observations of the present, and his deductions concerning the past of the earth, to predict even a probable future. So futile have been his efforts to ascertain the origin or determine the destiny of the globe, that he has generally abandoned the attempt. The epoch-making declaration of an acknowledged leader in the science has now become proverbial:--Geology furnishes "no traces of a beginning, no prospect of an end."[1142] [1142] James Hutton. =13.= The astronomer, studying the varied conditions of other worlds, may seek by analogy to learn of the probable fate of our own. Gazing into space with greatly augmented vision, he sees, within the system to which the earth belongs, spheres exhibiting a great range of development,--some in their formative stage, seemingly unfit for the abode of beings constituted as are we; others in a state more nearly resembling that of the earth: and yet others seemingly old and lifeless. Of the mighty systems beyond the comparatively small company under control of our own sun, he knows nothing but the existence of these central orbs. But, nowhere has he discovered a celestialized world. Think you that mortal eye could discern such even if it were within the limits of vision as determined by distance alone? =14.= The poet has written:-- "Nor think though men were not, That heaven would want spectators, God want praise! Millions of spiritual beings Walk the earth Unseen both when we wake, And when we sleep." If this thought be founded on truth, and the Christian soul will hardly doubt it, we may as readily believe in the existence of other worlds than those of structure so gross as to be visible to our dull eyes. I repeat, that in regard to the revealed word concerning the regeneration of earth, and the acquirement of a celestial glory by our planet, science has nothing to offer, either by way of support or contradiction. Let us not because of this, disparage science, or decry the labors of its votaries. No one realizes more fully than does the truly scientific man how much we do not know. RESURRECTION OF THE BODY. =15. The Resurrection from the Dead.=--Closely associated with, and analogous to, the ordained rejuvenation of earth, whereby our planet is to pass from its present dreary and broken state to a condition of glorified perfection, is the resurrection of the bodies of all beings who have had an existence upon its surface. The Church of Jesus Christ of Latter-day Saints teaches the doctrine of a literal resurrection; an actual re-union of departed spirits and the tabernacles with which they were clothed during mortal probation; and a transition from mortality to immortality in the case of some who will be in the flesh at the time of the great change, and who, because of individual righteousness, are to be spared the sleep of the grave. But in such teachings, the Church is not essentially different from most Christian sects, except perhaps in the literalness of the bodily resurrection as taught by it, and in the belief concerning the nature of the resurrected state. The Bible is replete with evidence regarding the quickening of the dead. Human knowledge of the resurrection rests wholly upon revelation. Pagan peoples have therefore no conception of an actual coming forth of the dead unto life.[1143] [1143] See Note 1. =16.= In accepting the doctrine of a resurrection, we are to be guided by faith; which, however, is supported by abundant revelation, given in a manner unequivocal and sure. Science, the result of human research, fails to afford us any indication of such an event in the history of living things, and men have sought in vain for an analogy in external nature. True, comparisons have been made, metaphors have been employed, and similes pressed into service, to show in nature some counterpart or semblance of the immortalizing change to which the Christian soul looks forward with unwavering confidence; but all such figures of speech are defective in the application, and untrue in their professed analogies. =17.= The return of spring after the death-like sleep of winter; the passing of the crawling caterpillar into the corpse-like chrysalis, and the subsequent emergence of the winged butterfly; the coming forth of a living bird from the tomb-like recess of the egg; these and other natural processes of development have been used as illustrative of the resurrection. Each of them is defective, for in no instance of such awakening has there been an actual death. If the tree die, it will not resume its leafage with the return of the sun; if the pupa within the chrysalis, or the life-germ within the egg be killed, no butterfly or bird will emerge. When we indulge such figurative illustrations without most thorough caution, we are apt to conceive the thought that the body predestined to resurrection is not truly dead; and that therefore the quickening which is to follow, is not what the revealed word declares it to be. Observation proves that the separation of the spirit from the body leaves the latter an inanimate mass, no longer able to resist the processes of physical and chemical dissolution. The body, deserted by its immortal tenant, is literally dead; it resolves itself into its natural components, and its substance enters again upon the round of universal circulation of matter. Yet the resurrection from the dead is assured; the faith of those who trust in the word of revealed truth will be vindicated,[1144] and the Divine decree will be carried into full effect. [1144] See Note 2. =18. Predictions concerning the Resurrection.=--The prophets in the past dispensations of the world's history have foreseen and foretold the final conquest of death. Some of them testified specifically of Christ's victory over the tomb; others have dwelt upon the resurrection in a general way. Job, the man of patience under tribulation, sang joyously even in his agony:--"For I know that my Redeemer liveth, and that he shall stand at the latter day upon the earth: and though after my skin worms destroy this body, yet in my flesh shall I see God."[1145] Enoch, to whom the Lord revealed His plan for the redemption of mankind, foresaw the resurrection of Christ, the coming forth of the righteous dead with Him, and the eventual resurrection of all men.[1146] [1145] Job. xix, 25-26; see also Isa. xxvi, 19; Ezek. xxxvii, 11-14; Hos. xiii, 14. [1146] Pearl of Great Price: Moses vii, 56-57. =19.= Nephi testified to his brethren that the Redeemer's death was a fore-ordained necessity, provided in order that resurrection from the dead might be given to man. These are his words:--"For as death hath passed upon all men, to fulfil the merciful plan of the great Creator there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord; ... And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel. O how great the plan of our God! For on the other hand, the paradise of God must deliver up the spirits of the righteous, and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all men become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh; save it be that our knowledge shall be perfect."[1147] [1147] II Nephi ix, 6, 12-13. =20.= Samuel, the Lamanite prophet, predicted the Savior's birth, ministry, death, and resurrection, and explained the resulting resurrection of mankind:--"For behold, he surely must die, that salvation may come; yea, it behoveth him, and becometh expedient that he dieth, to bring to pass the resurrection of the dead, that thereby men may be brought into the presence of the Lord; Yea, behold this death bringeth to pass the resurrection, and redeemeth all mankind from the first death--that spiritual death; for all mankind, by the fall of Adam, being cut off from the presence of the Lord, are considered as dead, both as to things temporal and to things spiritual. But, behold, the resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord."[1148] [1148] Helaman xiv, 15-17; see also Mosiah xv, 20-24; and Alma xl, 2, 16. =21.= The New Testament furnishes abundant evidence that the doctrine of the resurrection was very generally understood during the time of Christ's earthly mission, and in the succeeding apostolic era.[1149] The Master Himself proclaimed these teachings. In reply to the hypercritical Sadducees,[1150] He said:--"But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living."[1151] the Jews who sought His life because of His deeds and doctrine He spoke in this way:--"Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live."[1152] [1149] Matt. xiv, 1-2; John xi, 24. [1150] See Note 3. [1151] Matt. xxii, 31-32; see also Luke xiv, 14. [1152] John v, 24-25; see also verse 21, and xi, 23-25. =22.= That Christ fully comprehended the purpose of His approaching martyrdom, and the resurrection which was to follow, is abundantly proved by His own utterances while yet in the flesh. To Nicodemus He said:--"And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life."[1153] And to Martha, who was bewailing the death of her brother Lazarus, he declared: "I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live."[1154] Of His own resurrection He prophesied freely; specifying the time during which His body would be entombed.[1155] [1153] John iii, 14-15. [1154] John xi, 25. [1155] Matt. xii, 40; xvi, 21; xvii, 23; xx, 19. =23. Two General Resurrections= are mentioned in the scriptures: these may be specified as first and final, or as the resurrection of the just and the resurrection of the unjust. The first was inaugurated by the resurrection of Jesus Christ; immediately following which, many of the departed Saints came forth from their graves; a continuation of this, the resurrection of the just, has been in operation,[1156] and will be brought to pass in a general way in connection with the coming of Christ in His glory, and will be incident therefore to the beginning of the Millennium. The final resurrection will be deferred until the end of the thousand years of peace, and will be in connection with the last judgment. [1156] Note the fact that Moroni, the last of the Nephite prophets, who died in the first quarter of the fifth century A.D., appeared as a resurrected being to Joseph Smith in 1823 (see pp. 10-12). =24. The First Resurrection.--Christ's Resurrection, and that immediately following.=--The facts of Christ's resurrection from the dead are attested by such an array of scriptural proofs that no doubt of the reality finds place in the mind of any believer in the inspired records. To the women who came early to the sepulchre, the angel, who had rolled the stone from the door of the tomb, spoke, saying:--"He is not here, for he is risen, as he said."[1157] Afterward the resurrected Lord showed Himself to many[1158] during the forty days' interval between His resurrection and ascension.[1159] Subsequent to the ascension He manifested Himself to the Nephites on the western hemisphere, as already noted in another connection.[1160] The apostles, as we shall see, ceased not to testify of the genuineness of their Lord's resurrection, nor did they fail to proclaim the resurrections of the future. [1157] Matt. xxviii, 6. See "Jesus the Christ." ch. xxxvii. [1158] Matt. xxviii, 9, 16; Mark xvi, 14; Luke xxiv, 13-31, 34; John xx, 14-17, 19, 26; xxi, 1-4; I Cor. xv, 5-8. [1159] Luke xxiv, 49-51; Acts i, 1-11. [1160] See page 37. =25.= Christ, "the first-fruits of them that slept,"[1161] was the first among men to come forth from the grave in an immortalized body; but we read that, soon after His resurrection, many of the Saints were brought from their tombs:--"And the graves were opened; and many bodies of the saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many."[1162] [1161] I Cor. xv, 20, 23; see also Acts xxvi, 23; Col. i, 18; Rev. i, 5. [1162] Matt. xxvii, 52-53. =26.= Alma, the Nephite prophet, whose writings antedate by nearly a century the birth of Christ, clearly understood that there would be no resurrection prior to that of the Redeemer, for he said:--"Behold I say unto you, that there is no resurrection; or, I would say, in other words, that this mortal does not put on immortality; this corruption does not put on incorruption, until after the coming of Christ."[1163] And furthermore, he foresaw a general resurrection in connection with Christ's coming forth from the dead, as the context of the foregoing quotation clearly proves.[1164] Inspired men among the Nephites spoke of the death and resurrection of Christ[1165] even during the time of His actual ministry in the flesh; and their teachings were speedily confirmed by the appearance of the risen Lord among them,[1166] as had been foretold by their earlier prophets.[1167] [1163] Alma xl, 2. [1164] The same. Paragraph 16. [1165] III Nephi vi, 20. [1166] III Nephi xi. [1167] I Nephi xii, 6; II Nephi xxvi, 1, 9; Alma xvi, 20; III Nephi xi. 12. =27.= In the latter-days, the Lord has again manifested Himself, declaring the facts of His death and resurrection:--"For behold, the Lord your Redeemer suffered death in the flesh; wherefore he suffered the pain of all men, that all men might repent and come unto him. And he hath risen again from the dead, that he might bring all men unto him on conditions of repentance."[1168] [1168] Doc. and Cov. xviii, 11-12. =28. Resurrection at the Time of Christ's Second Coming.=--Immediately, after the departure of Christ from the earth, the apostles, upon whom then devolved the direct responsibility of the Church, were found preaching the doctrine of a future and universal resurrection. This teaching appears to have formed a very prominent feature of their instructions; for it was made a special cause of complaint by the Sadducees, who assailed the apostles, even within the sacred confines of the temple, the accusers "being grieved that they [the apostles] taught the people, and preached through Jesus the resurrection from the dead."[1169] Paul gave offense by the zeal with which he preached the resurrection which was to come; as witness his contention with certain philosophers of the Epicureans and of the Stoics; in the course of which some said:--"What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection."[1170] The discussion was continued at Areopagus, or Mars' Hill, where Paul preached the gospel of the true and living God, including the tenets of the resurrection. "And when they heard of the resurrection of the dead, some mocked; and others said, We will hear thee again of this matter."[1171] He declared the same truth to Felix, the governor of Judea;[1172] and when brought in bonds before Agrippa, the king, he asked, as if dealing with one of the principal accusations against him, "Why should it be thought a thing incredible with you, that God should raise the dead?"[1173] [1169] Acts iv, 2; see also Matt. xxii, 23, 31-32, and Acts xxiii, 8. [1170] Acts xvii, 18. [1171] Verse 32. [1172] Acts xxiv, 15. [1173] Acts xxvi, 8. =29.= The resurrection appears to have been a favorite theme with Paul; in his epistles to the Saints, he gives it a prominent place.[1174] From him, also, we learn that an order of precedence is to be observed in the resurrection:--"But now is Christ risen from the dead, and become the first-fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first-fruits; afterward they that are Christ's at his coming."[1175] [1174] Rom. vi, 5; viii, 11; I Cor. xv; II Cor. iv, 14; Phil. iii, 21; Col. iii, 4; I Thess. iv, 14; Heb. vi, 2. [1175] I Cor. xv, 20-23; the entire chapter should be studied. =30.= It is expressly declared that many graves shall yield up their dead at the time of Christ's advent in glory, and the just who have slept, together with many who have not died, will be caught up to meet the Lord. Paul thus wrote to the Saints in Thessalonica:--"Even so them also which sleep in Jesus will God bring with him.... For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air."[1176] [1176] I Thess. iv, 14-17. =31.= To the three Nephite disciples, who had asked the blessing of John the beloved apostle, Christ said:--"And ye shall never endure the pains of death; but when I shall come in my glory, ye shall be changed in the twinkling of an eye from mortality to immortality."[1177] [1177] III Nephi xxviii, 8. =32.= Through the medium of latter-day revelation, the Lord has said:--"Behold I will come, and they shall see me in the clouds of heaven, clothed with power and great glory, with all the holy angels; and he that watches not for me shall be cut off. But before the arm of the Lord shall fall, an angel shall sound his trump, and the Saints that have slept shall come forth to meet me in the cloud."[1178] Of the many signs and wonders which shall attend the Lord's glorious coming we have this partial description:--"And the face of the Lord shall be unveiled: and the saints that are upon the earth, who are alive, shall be quickened, and be caught up to meet him. And they who have slept in their graves shall come forth; for their graves shall be opened, and they also shall be caught up to meet him in the midst of the pillar of heaven. They are Christ's, the first-fruits; they who shall descend with him first, and they who are on the earth and in their graves, who are first caught up to meet him."[1179] [1178] Doc. and Cov. xlv, 44-45. [1179] Doc. and Cov. lxxxviii, 95-98. =33.= Such are some of the glories to attend the first resurrection; in which only the righteous are to have part. But the company of the righteous will include all who have faithfully lived according to the laws of God as made known to them; children who have died in their innocence; and even the just among the heathen nations who have lived in comparative darkness while groping for light, and who have died in ignorance.[1180] This doctrine is made plain by modern revelation:--"And then shall the heathen nations be redeemed, and they that knew no law shall have part in the first resurrection."[1181] The Millennium then is to be inaugurated by a glorious deliverance of the just from the power of death; and of this company of the redeemed it is written:--"Blessed and holy is he that hath part in the first resurrection; on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years."[1182] [1180] See Note 4. [1181] Doc. and Cov. xlv, 54; see also Ezek. xxxvi, 23-24; xxxvii, 28; xxxix, 7, 21, 23. [1182] Rev. xx, 6. =34. The Final Resurrection.=--"But the rest of the dead lived not again until the thousand years were finished."[1183] So said the Revelator after having described the glorious blessings of the just, who are given part in the first resurrection. The unworthy will be called to the judgment of condemnation, when the regenerated world is ready to be presented to the Father.[1184] [1183] Rev. xx, 5. [1184] See Note 5. =35.= The contrast between those whose part in the first resurrection is assured, and those whose doom it is to wait until the time of final judgment, is a strong one, and in no case do the scriptures lighten it. We are told that it is proper for us to weep over bereavement by death, "and more especially for those that have not hope of a glorious resurrection."[1185] In the present day, the voice of the Mighty One is heard in solemn warning:--"Hearken ye, for, behold, the great day of the Lord is nigh at hand. For the day cometh that the Lord shall utter his voice out of heaven; the heavens shall shake, and the earth shall tremble, and the trump of God shall sound both long and loud, and shall say to the sleeping nations, Ye saints arise and live; ye sinners stay and sleep until I shall call again."[1186] [1185] Doc. and Cov. xlii, 45. [1186] Doc. and Cov. xliii, 17-18. =36.= The vision of the final scene is thus described by John:--"And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life; and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works."[1187] This stage marks the completion of the work of resurrection. As the scriptures conclusively prove, the resurrection will be universal; while it is true that the dead will be brought forth in order, each as he is prepared for the first or the final stage, yet everyone who has tabernacled in the flesh will again assume his body and with such be judged. [1187] Rev. xx, 12-13. =37.= The Book of Mormon is explicit in the description of the literal and universal resurrection:--"Now, there is a death which is called a temporal death; and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death; The spirit and the body shall be re-united again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time, and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt. Now this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but all things shall be restored to its perfect frame, as it is now, or in the body, and shall be brought and be arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one eternal God, to be judged according to their works, whether they be good or whether they be evil. Now, behold, I have spoken unto you, concerning the death of the mortal body, and also concerning the resurrection of the mortal body. I say unto you that this mortal body is raised to an immortal body; that is from death; even from the first death unto life."[1188] [1188] Alma xi, 42-45. =38.= Consider also the following:--"The death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awoke by the power of God when the trump shall sound; and they shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death; And then cometh the judgment of the Holy One upon them, and then cometh the time that he that is filthy shall be filthy still; and he that is righteous shall be righteous still; he that is happy shall be happy still; and he that is unhappy shall be unhappy still."[1189] [1189] Mormon ix, 13-14. =39.= So far has the word of revealed truth extended our knowledge regarding the destiny of the children of God. Beyond the regeneration of the earth, and the final judgment of the just and the wicked, we know little except that a plan of eternal progression has been provided. NOTES. =1. Pagan Ignorance Concerning the Resurrection.=--In connection with the statement that human knowledge of the resurrection is based on revelation, the following is of interest:--"Whatever heathen philosophers may have _guessed_ as to the immortality of the soul, even admitting that this was really the result of their own speculations, and not at all due to the relics of tradition, it is certain that they never reached so far as the doctrine of a bodily resurrection. Pliny, when enumerating the things which it was not even in the power of God to do, specified these two--the endowment of mortals with an eternal existence, and the recalling of the departed from the grave (ii, c, vii). A similar opinion is enunciated by �schylus in the 'Eumenides' (647, 648). The utmost to which they attained in their ethical speculations was a conception of the possible continuance of life, in some new forms and conditions, beyond the grave; but this was all. A resurrection in the scripture sense of the word they never imagined."--Cassell's _Bible Dictionary_, p. 936. =2. General Belief in a Resurrection.=--"This great event of the future, like the doctrine of the resurrection of Christ, is so entirely a cardinal truth, that there never has been a time in which it has not been an article of the Christian creed, the only difference between the ancient creeds and our own, being that the latter has the phrase 'resurrection of the body' whereas the former invariably uses the form 'resurrection of the flesh.' The reason for the ancient mode of expression is stated by Jerome to be, that since there are spiritual bodies, some might readily accept a resurrection of the body in that sense, who would deny the actual resurrection of the flesh."--Cassell's _Bible Dictionary_, p. 935. =3. The Sadducees=, when mentioned in the New Testament, are usually represented as being in opposition to the Pharisees, the two classes constituting the most influential of the sects existing among the Jews at the time of Christ. The two differed on many fundamental matters of belief and practice, including pre-existence of spirits; the reality of spiritual punishment and future retribution for sin; the necessity of self-denial in individual life; the immortality of the soul; and the resurrection from the dead; in all of which the Pharisees stood for the affirmative, while the Sadducees denied. Josephus says:--"The doctrine of the Sadducees is that the soul and body perish together; the law is all that they are concerned to observe" (Ant. xviii, 1, 4). The sect consisted mainly of members of the aristocracy. Special mention of the Sadducees here is suggested by their determined opposition to the doctrine of the resurrection, which they sought to assail by arrogant assumption or to belittle by ridicule. Cassell's _Bible Dictionary_ gives place to the following:--"The Sadducees are never mentioned in John's Gospel. The only occasion on which they are spoken of in the Gospels of Mark and Luke is that referred to also by St. Matthew, on which they attempted to ridicule the doctrine of the resurrection, by asking our Lord's opinion as to whose wife a woman would be in the future world, who had been married to several in this world (Matt. xxii, 23-32; Mark xii, 18-27; Luke xx, 27-38). Their question proceeded on the assumption that the levirate law, as promulgated by Moses (Deut. xxv, 5-6), implied that the Jewish law-giver had no resurrection of the dead in view. Our Lord's answer explained the difficulty, affirmed the resurrection of the dead, and asserted the existence of angels, which the Sadducees also denied (Matt. xxii, 30; Mark xii, 25; Luke xx, 35, 36; compare with Acts xxiii, 8). He also quoted the divine announcement,--'I am the God of Abraham, the God of Isaac, and the God of Jacob' (Exod. iii, 6, 15, 16), and founded thereon by inference an argument not only for immortality, but also for the resurrection. The words quoted must have been regarded by our Lord as implying that the patriarchs, as parties to the covenant, were still in a state of conscious relation to God." =4. Heathen in the First Resurrection.=--The statement that the heathen dead will have place in the first resurrection is sustained by the word of scripture, and by a consideration of the principles of true justice according to which humanity is to be judged. Man will be accounted blameless or guilty, according to his deeds as interpreted in the light of the law under which he is required to live. It is inconsistent with our conception of a just God, to believe Him capable of inflicting condemnation upon any one for noncompliance with a requirement of which the person had no knowledge. Nevertheless, the laws of the Church will not be suspended even in the case of those who have sinned in darkness and ignorance; but it is reasonable to believe that the plan of redemption will afford such benighted ones an opportunity of learning the laws of God; and surely, as fast as they so learn, will obedience be required on pain of the penalty. Note the following passages in addition to the citations in the text: "And if there was no law given if men sinned, what could justice do, or mercy either; for they would have no claim upon the creature?"--Alma xlii, 21. "Wherefore he has given a law; and where there is no law given, there is no punishment; and where there is no punishment, there is no condemnation; and where there is no condemnation, the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him."--II Nephi ix, 25. "And moreover, I say unto you, that the time shall come, when the knowledge of a Savior shall spread throughout every nation, kindred, tongue, and people. And behold, when that time cometh, none shall be found blameless before God, except it be little children, only through repentance and faith on the name of the Lord God Omnipotent."--Mos. iii, 20-21. See also Helaman xv, 14-15. =5. The Intermediate State of the Soul; Paradise.=--The condition of the spirits of men between death and the resurrection is a subject of great interest, and one concerning which much dispute has arisen. The scriptures prove, that at the time of man's final judgment he will stand before the bar of God, clothed in his resurrected body, and this, irrespective of his condition of purity or guilt. While awaiting the time of their coming forth, disembodied spirits exist in an intermediate state, of happiness and rest or of suffering and suspense, according to their works in mortality. The prophet Alma said:--"Now concerning the state of the soul between death and the resurrection. Behold, it has been made known unto me, by an angel, that the spirits of all men, as soon as they are departed from this mortal body; yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life. And then shall it come to pass that the spirits of those who are righteous are received into a state of happiness, which is called paradise; a state of rest; a state of peace, where they shall rest from all their troubles and from all care, and sorrow, etc. And then shall it come to pass, that the spirits of the wicked, yea, who are evil; for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house; and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth; and this because of their own iniquity; being led captive by the will of the devil. Now this is the state of the souls of the wicked; yea, in darkness, and a state of awful, fearful looking, for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise until the time of their resurrection."--Alma xl, 11-14. Reference to paradise, as a place prepared for righteous spirits while awaiting the resurrection, is made also by the first Nephi (II Nephi ix, 13), by a later prophet of the same name (IV Nephi 14), and by Moroni (Moroni x, 34). New Testament mention supports the same (Luke xxiii, 43; II Cor. xii, 4; Rev. ii, 7). Paradise, then, is not the place of final glory; for such the thief who died with Christ was assuredly not prepared, yet we cannot doubt the fulfillment of our Lord's promise that the penitent malefactor should be with Him in paradise that day; and, moreover, the declaration of the risen Savior to Mary Magdalene, three days later, that He had not at that time ascended to His Father, is proof of His having spent the intermediate time in paradise. The word "paradise," by its derivation through the Greek from the Persian, signifies a pleasure ground. LECTURE XXII. RELIGIOUS LIBERTY AND TOLERATION. =Article 11.=--We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may. =1. Man's Right to Freedom in Worship.=--The Latter-day Saints proclaim their unqualified allegiance to the principles of religious liberty and religious toleration. Freedom to worship Almighty God as the conscience may dictate, they claim as one of the inherent and inalienable rights of humanity. The inspired framers of our charter of national independence proclaimed to the world, as a self-evident truth, that the common birthright of humanity gives to every man a claim to life, liberty, and the pursuit of happiness. Happiness is foreign, liberty but a name, and life a disappointment to him who is denied the freedom to worship as he may desire. No person possessing a regard for Deity and a sense of duty toward that power Divine, can be happy if he be restricted in the performance of the highest duty of his existence. Could one be happy, though he were housed in a palace, surrounded with all material comforts and provided with every facility for intellectual enjoyment, if he were cut off from communion with the being whom he loved the most? To the man who has learned to know his Divine Father, freedom of worship is preferable even to life. =2. What is Worship?=--The derivation of the term suggests an answer. It comes to us as the lineal descendant of a pair of Anglo-Saxon words (_weorth_, meaning worthy, and _scipe_, the old form of _ship_, signifying condition or state), and conveys the thought of _worthy-ship_. The worship of which one is capable depends upon his comprehension of the worthiness characterizing the object of his reverence. Man's capacity for worship is a measure of his comprehension of God. The fuller the acquaintance, the closer the communion between the worshiper and his Deity, the more thorough and sincere will be his homage. When we say of one, in figurative speech, that he is a worshiper of the good, the beautiful, the true, we affirm that he possesses a deeper and a more complete conception of worth in the object of his adoration, than has another whose perception does not lead him to reverence those ennobling qualities. =3.= Man, then, will worship God according to his conception of the Divine attributes and powers; and this conception approaches the correct one in proportion to the spiritual light that has come to him. True worship cannot exist where there is no reverence or love for the object. This reverence may be ill-founded; the adoration may be a species of idolatry; the object may be in fact unworthy; yet of the devotee it must be said that he worships if his conscience clothe the idol with the attribute of worthy-ship. We have spoken of "true worship;" the expression is a pleonasm. Worship, as has been affirmed, is the heart-felt adoration that is rendered as a result of a sincere conception of worthiness on the part of the object; any manifestation of reverence prompted by a conviction inferior to this is but a counterfeit of worship. Call such "false worship" if you choose, but let it be remembered that worship is necessarily true, the word requires no adjective to extend its meaning, nor to attest its genuineness. Worship is not a matter of form, any more than is prayer. It consists not in posture nor in gesture, in ritual nor in creed. Worship most profound may be rendered with none of the artificial accessories of ritualistic service; for altar, the stone in the desert may serve; the peaks of the everlasting hills are temple spires; the vault of heaven is of all the grandest cathedral dome. =4.= Man is at heart an inferior pattern of that which he worships. The savage, who knows no triumph greater than that of bloody victory over his enemy, who regards prowess and physical strength as the most desirable qualities of his race, and who looks upon revenge and vindictiveness as the sweetest gratifications of life, will assuredly ascribe such attributes to his deity; and will offer his profoundest reverence in sacrifices of blood. All the revolting practices of idolatry are traceable to perverted and fiendish conceptions of human excellence, and these are reflected in the hideous creations of man-made, devil-inspired deities. On the other hand, the man whose enlightened soul has received the impress of love, pure and undefiled, will ascribe to his God the attributes of gentleness and affection, and will say in his heart, "God is love." He alone who has acquired a proper understanding of the glory and responsibility of parenthood, can intelligently use the Son's title of invocation, "Our Father." Knowledge, therefore, is essential to worship; man cannot adequately serve God in ignorance; and the greater his knowledge of the Divine personality, the fuller, truer, will be his adoration; he may learn to know the Father, and the Son who was sent; and such knowledge is man's guarantee to eternal life. =5.= Worship is the voluntary homage of the soul. Under compulsion, or for the hypocritical purposes of effect, one may insincerely perform all the outward ceremonies of an established style of adoration; he may voice words of prescribed prayers; his lips may profess a creed; yet his effort is but a mockery of worship, and its indulgence a sin. Our Father desires no reluctant homage nor unwilling praise. Formalism in worship is acceptable only so far as it is accompanied by an intelligent devoutness; and it is of use only as an aid to the spiritual devotion which leads to communion with Deity. The spoken prayer is but empty sound if it be anything less than an index to the volume of the soul's righteous desire. Communications addressed to the throne of Grace must bear the stamp of sincerity if they are to reach their high destination. The most acceptable form of worship is that which rests on an unreserved compliance with the laws of God as the worshiper has learned their purport. =6. Religious Intolerance.=--The Church holds, that the right to worship according to the dictates of conscience has been conferred upon man by an authority higher than any of earth; and that, in consequence, no worldly power can justly interfere with its exercise. The Latter-day Saints accept as inspired the constitutional provision, by which religious liberty within our own nation is professedly guarded, that no law shall ever be made "respecting an establishment of religion, or prohibiting the free exercise thereof;"[1190] and they confidently believe that, with the spread of enlightenment throughout the world, a similar guarantee will be acquired by every nation. Intolerance has been the greatest hindrance to true progress in every period of time; yet under the sable cloak of perverted zeal for religion, nations while boasting of their civilization, and professed ministers of the gospel of Christ, have stained the pages of the world's history with the record of such unholy deeds of persecution as to make the heavens weep. In this respect, so-called Christianity ought to bow its head in shame before the record of even pagan toleration. Rome, while arrogantly, though none the less effectively, posing as the mistress of the world, granted to her vanquished subjects the rights of free worship, requiring of them only that they refrain from molesting others or one another in the exercise of such freedom. [1190] Constitution of the United States, first amendment. =7.= But as soon as the gospel of Christ was established upon the earth, its devout adherents immediately, and its more pretentious though less sincere devotees of a later day, came to regard themselves as of such sanctity and excellence that all who believed and professed not as did they, were wholly unworthy of consideration. Nay, even long prior to the advent of the Teacher of Love, Israel, knowing the covenant of Divine favor under which they had flourished, counted themselves sure of an exalted station, and looked upon all who were not of the chosen seed as unworthy. Christ, in His ministry among the Jews, saw with compassionate sorrow the spiritual and intellectual bondage of the times, and declared unto them the saving word, saying, "The truth shall make you free." At this, those self-righteous children of the covenant became angry, and boastfully answered, "We be Abraham's seed, and were never in bondage to any man; how sayest thou, Ye shall be made free?" Then the Master reproved them for their bigotry:--"I know that ye are Abraham's seed, but ye seek to kill me, because my word has no place in you."[1191] [1191] John viii, 32-45; see also Matt. iii, 9. See "Jesus the Christ," p. 408. =8.= There is little cause for wonder in the fact that the early Christians, zealous for the new faith unto which they had been baptized, and newly converted from idolatrous practices and pagan superstitions, should consider themselves superior to the rest of humanity still sitting in darkness and ignorance. Even John, now known as the Apostle of Love, but surnamed by the Christ, he and his brother James, Boanerges, or Sons of Thunder,[1192] was intolerant and resentful toward those who followed not his path; and more than once he had to be rebuked by his Master. Note this incident:--"And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us; and we forbade him because he followeth not us. But Jesus said, Forbid him not: for there is no man which shall do a miracle in my name, that can lightly speak evil of me. For he that is not against us is on our part. For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward."[1193] And again, while traveling with their Lord through Samaria, the apostles James and John were incensed at the Samaritans' neglect shown toward the Master; and they craved permission to call fire from heaven to consume the unbelievers, but their revengeful desire was promptly rebuked by the Lord, who said, "Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them."[1194] [1192] Mark iii, 17. [1193] Mark ix, 38-41; see also Luke ix, 49-50, and compare Numb. xi, 27-29. [1194] Luke ix, 51-56; see also John iii, 17, and xii, 47. =9. Intolerance is Unscriptural.=--The teachings of our Lord breathe the spirit of forbearance and love even to enemies. He tolerated, though he could not approve, the practices of the heathen in their idolatry, the Samaritans with their mongrel and unorthodox customs of worship, the luxury-loving Sadducees, and the law-bound Pharisees. Hatred was not countenanced even toward foes. His instructions were:--"Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust."[1195] The Twelve were commanded to salute with their blessing every house at which they applied for hospitality. True, if the people rejected them and their message, retribution was to follow; but this visitation of cursing was to be reserved as a Divine prerogative for the judgment day. In His Parable of the Tares, Christ taught the same lesson of forbearance; the hasty servants wanted to pluck out the weeds straightway, but they were forbidden lest they root up the wheat also; and were assured that a separation would be effected in the time of harvest.[1196] [1195] Matt. v, 44-45. [1196] Matt. xiii, 24-30. =10.= In spite of the prevailing spirit of toleration and love which pervades the teachings of the Savior and His apostles, attempts have been made to draw from the scriptures justification for intolerance and persecution.[1197] Paul's stinging words, addressed to the Galatians, have been given a meaning wholly foreign to the spirit which prompted them. Warning the Saints of false teachers, he said:--"As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed."[1198] With such an utterance, self-styled ministers of Christ, who, if the whole truth were considered, are perhaps preaching doctrines foreign to the apostolic precepts, seek to justify their sectarian hatred and unchristian cruelty; forgetting that vengeance and recompense belong to the Lord.[1199] [1197] See Note 1. [1198] Gal. i, 9; also 8. [1199] Deut. xxxii, 35; Psa. xciv, 1; Rom. xii, 19; Heb. x, 30. =11.= The intent of John's words of counsel to the Elect Lady has been perverted, and his teachings have been made a cover of refuge for persecutors and bigots. Warning her of the ministers of Antichrist who were industriously disseminating their heresies, the apostle wrote:--"If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God-speed: for he that biddeth him God-speed is partaker of his evil deeds."[1200] By no rightful interpretation can these words be made to sanction intolerance, persecution, and hatred. [1200] II John, 10-11. =12.= The apostle's true meaning has been set forth with clearness and force by a renowned Christian writer of the present day, who, after deploring the "narrow intolerance of an ignorant dogmatism," says:--"The Apostle of Love would have belied all that is best in his own teaching if he had consciously given an absolution, nay, an incentive, to furious intolerance.... Meanwhile, this incidental expression of St. John's brief letter will not lend itself to these gross perversions. What St. John really says and really means, is something wholly different. False teachers were rife, who, professing to be Christians, robbed the nature of Christ of all which gave its efficacy to the atonement, and its significance to the incarnation. These teachers, like other Christian missionaries, traveled from city to city; and, in the absence of public inns, were received into the houses of Christian converts. The Christian lady to whom St. John writes is warned, that if she offers her hospitality to these dangerous emissaries, who were subverting the central truth of Christianity, she is expressing a public sanction of them; and by doing this, and offering them her best wishes, she is taking a direct share in the harm they do. This is common sense, nor is there anything uncharitable in it. No one is bound to help forward the dissemination of teaching what he regards as erroneous respecting the most essential doctrines of his own faith. Still less would it have been right to do this in the days when Christian communities were so small and weak. But, to interpret this as it has in all ages been practically interpreted--to pervert it into a sort of command to exaggerate the minor variations between religious opinions, and to persecute those whose views differ from our own--to make our own opinions the conclusive test of heresy, and to say with Cornelius-a-Lapide, that this verse reprobates 'all conversations, all intercourse, all dealings with heretics'--is to interpret scripture by the glare of partisanship and spiritual self-satisfaction, not to read it under the light of holy love."[1201] [1201] Canon Farrar. _The Early Days of Christianity_, pp. 587, 588. =13. Toleration is not Acceptance.=--The human frailty of running to extremes in thought and action finds few more glaring examples than are presented in man's dealings with his fellows on matters religious. On the one hand, he is prone to regard the faith of others as not merely inferior to his own, but as utterly unworthy of his respect; or, on the other, he brings himself to believe that all sects are equally justified in their professions and practices, and that therefore there is no distinctively true order of religion. It is in no wise inconsistent for Latter-day Saints to boldly proclaim the conviction, that their own Church is the accepted one, the only one entitled to the designation "Church of Jesus Christ," and the sole earthly repository of the eternal priesthood in the present age; and yet to willingly accord kind treatment and a recognition of sincerity of purpose to every soul or sect honestly professing Christ, or merely showing a respect for truth, and manifesting a sincere desire to walk according to the light received. My allegiance to the Church of my choice is based on a conviction of the validity and genuineness of its high claim to distinction, as the one and only Church possessing a God-given charter of authority; nevertheless, I count the sects as sincere until they demonstrate that they are otherwise, and am prepared to defend them in their rights. =14.= Joseph Smith, the first prophet of the last dispensation, while reproving certain of his brethren for intolerance toward the cherished beliefs of other men, taught that even idolaters ought to be protected in their worship; that, while it would be the strict duty of any Christian to direct his efforts toward enlightening such benighted minds, he would not be justified in forcibly depriving even the heathen of their rights of adoration. In the pure eyes of God, idolatry is one of the most heinous of sins; yet He is tolerant of those who, knowing Him not, yield to their inherited instinct for worship by rendering homage even to stocks and stones. Deadly as is the sin of idolatrous worship on the part of him to whom light has come, it may represent in the savage the sincerest reverence of which he is capable. And, as set forth in a preceding lecture,[1202] the voice of the Eternal One has declared that the heathen who have known no law shall have part in the first resurrection. [1202] See page 61. =15.= What justification can man find for intolerance toward his fellow, when God, who is grieved over every sin, manifests so marked a forbearance? The free agency of the human soul is sacred to Deity. "Know this, that every soul is free, To choose his life, and what he'll be; For this eternal truth is given, That God will force no man to heaven. He'll call, persuade, direct aright, Bless him with wisdom, love, and light, In nameless ways be good and kind, But never force the human mind." =16. Man is strictly Answerable for his Acts.=--The unbounded liberality and true tolerance with which the Church of Jesus Christ of Latter-day Saints regards other religious denominations, and the teachings of the Church respecting the assurance of final redemption for all men except the few who have fallen so far as to have committed the unpardonable sin, thereby becoming Sons of Perdition, may suggest the erroneous conclusion, that we believe that all so redeemed shall be admitted to equal powers, privileges, and glories in the Heaven of our God. Far from this, the Church proclaims the doctrine of many and varied degrees of glory, which the redeemed will inherit in strict accordance with their merits.[1203] We believe in no general plan of universal forgiveness or reward, by which sinners of high and low degree shall be exempted from the effects of their deeds, while the righteous are ushered into heaven as a dwelling place in common, all glorified in the same measure. As stated, the heathen whose sins are those of ignorance, are to come forth with the just in the first resurrection; but this does not imply that those children of the lower races are to inherit the glory provided for the able, the valiant, and the true, in the cause of God on earth. [1203] See pp. 94-95. =17.= Our condition in the world to come will be strictly a result of the life we lead in this probation, as, by the light of revealed truth regarding the pre-existent state,[1204] we perceive our present condition to be determined by the fidelity with which we kept our first estate. The scriptures repeatedly declare that man will reap the natural harvest of his works in life, be such good or evil; in the effective language with which the Father encourages and warns his frail children, every one will be rewarded or punished according to his works.[1205] In eternity, man will enjoy or loath the "fruit of his doing." [1204] See pp. 195-198. [1205] Job xxxiv, 11; Psal. lxii, 12; Jer. xvii, 10; xxxii, 19; Matt. xvi, 17; Rom. ii, 6-12; xiv, 12; I Cor. iii, 8; II Cor. v, 10; Rev. ii, 23; xx, 12; xxii, 12. =18. Degrees of Glory.=--That the privileges and glories of heaven are graded to suit the various capacities of the blessed, is indicated in Christ's teachings. To His apostles He said:--"In my Father's house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also."[1206] [1206] John xiv, 1-3. =19.= This utterance is supplemented by that of Paul, who speaks of the graded glories of the resurrection as follows:--"There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead."[1207] [1207] I Cor. xv, 40-42. =20.= A fuller knowledge of this subject has been imparted in the present dispensation. From a revelation given in 1832[1208] we learn the following:--Three great kingdoms or degrees of glory are established for the future habitation of the human race; these are known as the Celestial, the Terrestrial, and the Telestial. Far below the last and least of these, is the state of eternal punishment prepared for the Sons of Perdition. [1208] Doc. and Cov. lxxvi. =21. The Celestial Glory= is provided for those who merit the highest honors of heaven. In the revelation referred to, we read of them:--"They are they who received the testimony of Jesus, and believed on his name and were baptized after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given, that by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power, and who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true. They are they who are the Church of the First-born. They are they into whose hands the Father has given all things,--they are they who are Priests and Kings, who have received of his fulness, and of his glory, and are Priests of the Most High, after the order of Melchisedek, which was after the order of Enoch, which was after the order of the Only Begotten Son; wherefore, as it is written, they are Gods, even the sons of God;--wherefore all things are theirs, whether life or death, or things present, or things to come, all are theirs, and they are Christ's, and Christ is God's.... These shall dwell in the presence of God and his Christ for ever and ever. These are they whom he shall bring with him, when he shall come in the clouds of heaven, to reign on the earth over his people. These are they who shall have part in the first resurrection. These are they who shall come forth in the resurrection of the just.... These are they who are just men made perfect through Jesus, the mediator of the new covenant, who wrought out this perfect atonement through the shedding of his own blood. These are they whose bodies are celestial, whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical."[1209] [1209] The same: Paragraphs 51-70. =22. The Terrestrial Glory.=--This, the next lower degree, will be attained by many whose works do not merit the highest reward. We read of them:--"These are they who are of the terrestrial, whose glory differs from that of the Church of the First-born who have received the fulness of the Father, even as that of the moon differs from the sun in the firmament. Behold, these are they who died without law, and also they who are the spirits of men kept in prison, whom the Son visited, and preached the Gospel unto them, that they might be judged according to men in the flesh, who received not the testimony of Jesus in the flesh, but afterwards received it. These are they who are honorable men of the earth, who were blinded by the craftiness of men. These are they who receive of his glory, but not of his fulness. These are they who receive of the presence of the Son, but not of the fulness of the Father; wherefore they are bodies terrestrial, and not bodies celestial, and differ in glory as the moon differs from the sun. These are they who are not valiant in the testimony of Jesus; wherefore they obtain not the crown over the kingdom of our God."[1210] [1210] The same: Paragraphs 71-79. =23. The Telestial Glory.=--The revelation continues:--"And again, we saw the glory of the telestial,[1211] which glory is that of the lesser, even as the glory of the stars differs from that of the glory of the moon in the firmament. These are they who received not the gospel of Christ, neither the testimony of Jesus. These are they who deny not the Holy Spirit. These are they who are thrust down to hell. These are they who shall not be redeemed from the devil, until the last resurrection, until the Lord, even Christ the Lamb shall have finished his work."[1212] We learn further that the inhabitants of this kingdom are to be graded among themselves, comprising as they do the unenlightened among the varied opposing sects and divisions of men, and sinners of many types, whose offences are not those of utter perdition;--"For as one star differs from another star in glory, even so differs one from another in glory in the telestial world; for these are they who are of Paul, and of Apollos, and of Cephas. These are they who say they are some of one and some of another--some of Christ, and some of John, and some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch; but received not the gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant."[1213] Evidently a considerable part of the human family will fail of all glory beyond that of the telestial kingdom, for we are told,--"But behold, and lo, we saw the glory and the inhabitants of the telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the seashore."[1214] They are thus not wholly rejected; their every merit will be respected. "For they shall be judged according to their works, and every man shall receive according to his own works, his own dominion in the mansions which are prepared; and they shall be servants of the Most High, but where God and Christ dwell, they cannot come, worlds without end."[1215] [1211] See Note 2. [1212] Paragraphs 81-86. [1213] Doc. and Cov. lxxvi, 98-101. [1214] The same: Par. 109. [1215] The same: Par. 111-112. =24. The Kingdoms with Respect to One Another.=--The three kingdoms of widely differing glories are themselves organized on an orderly plan of gradation. We have seen that the telestial kingdom comprises a multitude of subdivisions; this also is the case, we are told, with the celestial;[1216] and, by analogy, we conclude that a similar condition prevails in the terrestrial. Thus the innumerable degrees of merit amongst mankind are provided for in an infinity of graded glories. The Celestial kingdom is supremely honored by the personal ministrations of the Father and the Son.[1217] The Terrestrial kingdom will be administered through the higher, without a fullness of glory. The Telestial is governed through the ministrations of the Terrestrial, by "angels who are appointed to minister for them."[1218] [1216] Doc. and Cov. cxxxi, 1; see also II Cor. xii, 1-4. [1217] Doc. and Cov. lxxvi, 68. [1218] Par. 86, 88. =25.= It is reasonable to believe, in the absence of direct revelation by which alone absolute knowledge of the matter could be acquired, that, in accordance with God's plan of eternal progression, advancement from grade to grade within each of the three specified kingdoms will be provided for. But if the recipients of a lower glory be enabled to advance, surely the intelligences of higher rank shall not be stopped in their progress; and thus we may conclude that degrees and grades will ever characterize the kingdoms of our God. Eternity is progressive; perfection is relative; the essential feature of God's living purpose is its associated power of eternal increase. =26. The Sons of Perdition.=--We learn of another class of souls whose sins are such as to place them beyond the present possibility of redemption. These are called Sons of Perdition; children of the fallen angel, once a Son of the Morning, now Lucifer, or Perdition.[1219] These are they who have violated truth in the full blaze of the light of knowledge; who, having received the testimony of Christ, and having been endowed by the Holy Spirit, then deny the same and defy the power of God, crucifying the Lord afresh, and putting Him to an open shame. This, the unpardonable sin, can be committed by those only who have received the knowledge and the sacred conviction of the truth, against which they then rebel. Their sin is comparable to the treason of Lucifer, by which he sought to usurp the power and glory of his God. Concerning them and their dreadful fate, the Almighty has said:--"I say that it had been better for them never to have been born; for they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity; concerning whom I have said, there is no forgiveness in this world nor in the world to come.... They shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment; And the end thereof, neither the place thereof, nor their torment, no man knows; neither was it revealed, neither is, neither will be revealed unto man, except to them who are made partakers thereof: Nevertheless I, the Lord, show it by vision unto many, but straightway shut it up again; wherefore the end, the width, the height, the depth, and the misery thereof, they understand not, neither any man except them who are ordained unto this condemnation."[1220] [1219] Doc. and Cov. lxxvi, 25-27. [1220] Doc. and Cov. lxxvi, 31-48, see also Heb. vi, 4-6; Alma xxxix, 6. For other references see page 62. =27.= Surely the doctrines of the Church are explicit in defining the relationship between the mortal probation and the future state, and in teaching the individual accountability and the free agency of man. The Church affirms that in view of the terrible responsibility under which every man rests, as the unrestrained director of his own course, he must be and is free to choose in all things, from the life that leads to the celestial home, to the career that is but the introduction to the miseries of perdition. Freedom to worship, or to refuse to worship, is a God-given right. NOTES. =1. Intolerance among Christians To-day.=--"It must be said--though I say it with the deepest sorrow--that the cold exclusiveness of the Pharisee, the bitter ignorance of the self-styled theologian, the usurped infallibility of the half-educated religionist, have been ever the curse of Christianity. They have imposed 'the senses of men upon the words of God, the special senses of men on the general words of God;' and have tried to enforce them on all men's consciences with all kinds of burnings and anathemas under equal threats of death and damnation. And thus they incurred the terrible responsibility of presenting religion to mankind in a false and repellent guise. Is theological hatred still to be a proverb for the world's just contempt? Is such hatred--hatred in its bitterest and most ruthless form--to be regarded as the legitimate and normal outcome of the religion of love? Is the spirit of peace never to be brought to bear on religious opinions? Are such questions always to excite the most intense animosities, and the most terrible divisions?... Is the world to be forever confirmed in its opinion that theological partisans are less truthful, less candid, less high-minded, less honorable even than the partisans of political and social causes, who make no profession as to the duty of love? Are the so-called 'religious' champions to be forever as they now are, the most unscrupulously bitter, the most conspicuously unfair? Alas! they might be so with far less danger to the cause of religion if they would forego the luxury of 'quoting scripture for their purpose.'"--Canon Farrar, _The Early Days of Christianity_, pp. 584-585. =2. "Telestial."=--The adjective "telestial" has not become current in the language; its use is at present confined to the theology of the Church of Jesus Christ of Latter-day Saints. It is applied as a distinguishing term to the lowest of the three kingdoms of glory provided for the redeemed. The only English word approaching it in form is the adjective "telestic," which is defined thus:--"tending toward the end or final accomplishment; tending to accomplish a purpose." =3. Toleration.=--"'Mormonism' offers no modified or conditional claims as to the necessity of compliance with the laws and ordinances of the gospel by every independent inhabitant of earth unto whom salvation shall come. It distinguishes not between enlightened and heathen nations, nor between men of high or low intelligence; nor even between the living and the dead. No human being who has attained years of accountability in the flesh, may hope for salvation in the kingdom of God until he has rendered obedience to the requirements of Christ, the Redeemer of the world. But while thus decisive, 'Mormonism' is not exclusive. It does not claim that all who have failed to accept and obey the gospel of eternal life shall be eternally and forever damned. While boldly asserting that the Church of Jesus Christ of Latter-day Saints is the sole repository of the Holy Priesthood as now restored to earth, it teaches and demands the fullest toleration for all individuals, and organizations of individuals, professing righteousness; and holds that each shall be rewarded for the measure of good he has wrought, to be adjudged in accordance with the spiritual knowledge he has gained. And for such high claims combined with such professions of tolerance, the Church has been accused of inconsistency. Let it not be forgotten, however, that toleration is not acceptance. I may believe with the utmost fulness of my soul's powers that I am right and my neighbor is wrong concerning any proposition or principle; but such conviction gives me no semblance of right for interfering with his exercise of freedom. The only bounds to the liberty of an individual are such as mark the liberty of another, or the rights of the community. God himself treats as sacred, and therefore as inviolable, the freedom of the human soul. 'Mormonism' contends that no man or nation possesses the right to forcibly deprive even the heathen of his right to worship his deity. Though idolatry has been marked from the earliest ages with the seal of divine disfavor, it may represent in the benighted mind the sincerest reverence of which the person is capable. He should be taught better, but never compelled. There is no claim of universal forgiveness; no unwarranted glorification of Mercy to the degrading or neglect of Justice; no thought that a single sin of omission or of commission shall fail to leave its wound or scar. In the great future there shall be found a place for every soul, whatever his grade of spiritual intelligence may be."--_The Philosophy of Mormonism_: The Author, in _Improvement Era_, vol. iv, pp. 502-504. LECTURE XXIII. SUBMISSION TO SECULAR AUTHORITY. =Article 12.=--We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law. =1. Introductory.=--It is but reasonable to expect of a people professing the Gospel of Christ, and claiming membership in the one accepted and divinely invested Church, that they manifest in practice the virtues which their precepts inculcate. True, we may look in vain for perfection among those even who make the fullest and most justifiable claims to orthodoxy; but we have a right to expect in their creed ample requirements concerning the most approved course of action, and in their lives, sincere and earnest effort toward the practical realization of their professions. Religion, to be of service and at all worthy of acceptance, must be of wholesome influence in the individual lives and the temporal affairs of its adherents. Among other virtues, the Church in its teachings should impress the duty of a law-abiding course; and the people should show forth the effect of such precepts in their excellence as citizens of the nation, and as individuals in the community of which they are part. =2.= The Church of Jesus Christ of Latter-day Saints makes emphatic declaration of its belief and precepts regarding the duty of its members toward the laws of the land; and sustains its position by the authority of specific revelation in ancient as in present times. Moreover, the people are confident, that when the true story of their rise and progress as an established body of religious worshipers is written, the loyalty of the Church and the patriotic devotion of its members will be vindicated and extolled by the world in general, as now are these virtues recognized by the few unprejudiced investigators who have studied with honest purpose the history of this remarkable organization. =3. Obedience to Authority Enjoined by Scripture.--=During the patriarchal period, when the head of the family possessed virtually the power of judge and king over his household, the authority of the ruler and the rights of the family were respected. Consider the instance of Hagar, the "plural" wife of Abram, and the handmaid of Sarai. Jealousy and ill-feeling had arisen between Hagar and her mistress, the senior wife of the patriarch. Abram listened to the complaint of Sarai, and, recognizing her authority over Hagar, who, though his wife, was still the servant of Sarai, said:--"Behold thy maid is in thy hand; do to her as it pleaseth thee." Then, as the mistress dealt harshly with her servant, Hagar fled into the wilderness; there she was visited by an angel of the Lord, who addressed her thus:--"Hagar, Sarai's maid, whence camest thou, and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands."[1221] Observe that the heavenly messenger recognized the authority of the mistress over the bond-woman, even though the latter had been given the rank of wifehood in the family. [1221] Gen. xvi, 1-9. See "Jesus the Christ," p. 397, Note 6. =4.= The ready submission of Isaac to the will of his father, even to the extent of offering his life[1222] on the altar of bloody sacrifice, is evidence of the sanctity with which the authority of the family ruler was regarded. It may appear, as indeed it has been claimed, that the requirement which the Lord made of Abraham as a test of faith, in the matter of giving his son's life as a sacrifice, was a violation of existing laws, and therefore opposed to stable government. The claim is poorly placed in view of the fact, that the patriarchal head was possessed of absolute authority over the members of his household, the power extending even to judgment of life or death.[1223] [1222] Gen. xxii, 1-10. [1223] See Gen. xxxviii, 24. =5.= In the days of the exodus, when Israel were ruled by a theocracy, the Lord gave divers laws and commandments for the government of His chosen people; among them we read:--"Thou shalt not revile the gods, nor curse the ruler of thy people."[1224] Judges were appointed by Divine direction to exercise authority amongst Israel. Moses, in reiterating the Lord's commands, charged the people to this effect:--"Judges and officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee, throughout thy tribes; and they shall judge the people with just judgment."[1225] [1224] Exo. xxii, 28. The word "gods" in this passage is rendered by some translators "judges." (See marginal reference, Bible.) See "Jesus the Christ," p. 501, Note 8. [1225] Deut. xvi, 18; see also i, 16; I Chron. xxiii, 4; xxvi, 29. =6.= When the people wearied of God's direct control, and clamored for a king, the Lord yielded to their desire, and gave the new ruler authority by a holy anointing.[1226] David, even though he had been anointed to succeed Saul on the throne, recognized the sanctity of the king's person, and bitterly reproached himself because on one occasion he had mutilated the robe of the monarch. True, Saul was at that time seeking David's life, and the latter sought only a means of showing that he had no intent to kill his royal enemy; yet we are told:--"That David's heart smote him, because he had cut off Saul's skirt. And he said unto his men, The Lord forbid that I should do this thing unto my master, the Lord's anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord."[1227] [1226] I Sam. viii, 6-7, 22; ix, 15-16; x, 1. [1227] I Sam, xxiv, 5-6, 10; see also xxvi, 9-12, 16. =7.= Note, further, the following scriptural adjurations as recorded in the Old Testament:--"My son, fear thou the Lord, and the king."[1228] "I counsel thee to keep the king's commandment, and that in regard of the oath of God."[1229] "Curse not the king, no not in thy thought."[1230] [1228] Prov. xxiv, 21. [1229] Eccles. viii, 2. [1230] Eccles. x, 20. Note 5. =8. Examples Set by Christ and His Apostles.=--Our Savior's work on earth was marked throughout by His acknowledgment of the existing powers of the land, even though the authority had been won by cruel conquest, and was exercised unjustly. When the tax-collector called for the tribute money demanded by the hierarchy, Christ, though not admitting the justice of the claim, directed that the tax be paid, and even invoked a miraculous circumstance whereby the money could be provided. Of Peter he asked:--"What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers? Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free. Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shall find a piece of money: that take, and give unto them for me and thee."[1231] [1231] Matt. xvii, 24-27. See "Jesus the Christ," p. 382. =9.= At the instigation of certain wicked Pharisees, a treacherous plot was laid to make Christ appear as an offender against the ruling powers. They sought to catch Him by the hypocritical question,--"What thinkest thou? Is it lawful to give tribute unto Cæsar or not?" His answer was an unequivocal endorsement of submission to the laws. To His questioners He replied:--"Shew me the tribute money. And they brought unto him a penny. And he saith unto them, Whose is this image and superscription? They say unto him, Cæsar's. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's."[1232] [1232] Matt. xxii, 15-21; see also Mark xii, 13-17; Luke xx, 20-25. See "Jesus the Christ," p. 546. =10.= Throughout the solemnly tragic circumstances of His trial and condemnation, Christ maintained a submissive demeanor even toward the chief priests and elders who were plotting His death. These officers, however unworthy of their priestly power, were nevertheless in authority, and had a certain measure of jurisdiction in secular as in ecclesiastical affairs. When He stood before Caiaphas, laden with insult and accused by false witnesses, He maintained a dignified silence. To the high priest's question,--"Answereth thou nothing? What is it these witness against thee?" He deigned no reply. Then the high priest added:--"I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God."[1233] To this solemn adjuration, spoken with official authority, the Savior gave an immediate answer; thus recognizing the office of the high priest, however unworthy the man. [1233] Matt. xxvi, 57-64; Mark xiv, 55-62. =11.= A similar respect for the high priest's office was shown by Paul while a prisoner before the tribunal. His remarks displeased the high priest, who gave immediate command to those who stood near Paul to smite him on the mouth.[1234] This angered the apostle, and he cried out:--"God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law? And they that stood by said, Revilest thou God's high priest? Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people."[1235] [1234] See Note 1. [1235] Acts xxiii, 1-5. =12. Teachings of the Apostles.=--Paul, writing to Titus, who had been left in charge of the Church among the Cretans, warns him of the weaknesses of his flock, and urges him to teach them to be orderly and law-abiding:--"Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work."[1236] In another place, Paul is emphatic in declaring the duty of the Saints toward the civil power, such authority being ordained of God. He points out the necessity of secular government, and the need of officers in authority, whose power will be feared by evil-doers only. He designates the civil authorities as ministers of God; and justifies taxation by the state, with an admonition that the Saints fail not in their dues. [1236] Titus iii, 1. =13.= These are his words addressed to the Church at Rome:--"Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For, for this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honor to whom honor."[1237] [1237] Rom. xiii, 1-7. =14.= In a letter to Timothy, Paul teaches that in the prayers of the Saints, kings and all in authority should be remembered, adding that such remembrance is pleasing in the sight of God:--"I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; For kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty. For this is good and acceptable in the sight of God our Savior."[1238] [1238] I Tim. ii, 1-3. =15.= The duty of willing submission to authority is elaborated in the epistles to the Ephesians and the Colossians; and illustrations are applied to the relations of social and domestic life. Wives are taught to be submissive to their husbands,--"For the husband is the head of the wife, even as Christ is the head of the church;" but this duty within the family is reciprocal, and therefore husbands are instructed as to the manner in which authority ought to be exercised. Children are to obey their parents; yet the parents are cautioned against provoking or otherwise offending their little ones. Servants are told to render willing and earnest service to their masters, recognizing in all things the superior authority; and masters are instructed in their duty toward their servants, being counseled to abandon threatening and other harsh treatment, remembering that they also will have to answer to a Master greater than themselves.[1239] [1239] Eph. v, 22-23; vi, 1-9; Col. iii, 18-22; iv, 1. =16.= Peter is not less emphatic in teaching the sanctity with which the civil power should be regarded;[1240] he admonishes the Saints in this wise:--"Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; or unto governors, as unto them that are sent by him for the punishment of evil doers, and for the praise of them that do well. For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloak of maliciousness, but as the servants of God. Honor all men. Love the brotherhood. Fear God. Honor the king."[1241] [1240] See Note 2. [1241] I Peter ii, 13-17. =17.= These general rules, relating to submission to authority, he applies, as did Paul similarly, to the conditions of domestic life. Servants are to be obedient, even though their masters be harsh and severe:--"For this is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye take it patiently? but if, when you do well, and suffer for it, ye take it patiently, this is acceptable with God."[1242] Wives also, even though their husbands be not of their faith, are not to vaunt themselves and defy authority, but to be submissive, and to rely upon gentler and more effective means of influencing those whose name they bear.[1243] He gives assurance of the judgment which shall overtake evil doers, and specifies as fit subjects for condemnation, "chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities."[1244] [1242] Verses 19-20. [1243] I Peter iii, 1-7. [1244] II Peter ii, 10. =18.= Doubtless there existed excellent reason for these explicit and repeated counsels against the spirit of revolt, with which the apostles of old sought to lead and strengthen the Church. The Saints rejoiced in their testimony of the truth, that had found place in their hearts,--the truth that was to make them free,--and it would have been but natural for them to regard all others as inferior to themselves, and to rebel against all authority of man in favor of their allegiance to a higher power. There was constant danger that their zeal would lead them to acts of indiscretion, and thus furnish excuse, if not reason, for the assaults of persecutors, who would have denounced them as law-breakers and workers of sedition. Even half-hearted submission to the civil powers would have been unwise at least, in view of the disfavor with which the new sect had come to be regarded by their pagan contemporaries. The voice of their inspired leaders was heard, therefore, in timely counsel for humility and submission. But there were then, as ever have there been, weightier reasons than such as rest on motives of policy, requiring submission to the established powers. Such is no less the law of God than of man. Governments are essential to human existence; they are recognized, given indeed, of the Lord; and His people are in duty bound to sustain them. =19. Book of Mormon Teachings= concerning the duty of the people as subjects of the law of the land are abundant throughout the volume. However, as the civil and the ecclesiastical powers were usually vested together, the king or chief judge being also the high priest, there are comparatively few admonitions of allegiance to the civil authority as distinct from that of the priesthood. From the time of Nephi, son of Lehi, to that of the death of Mosiah,--a period of nearly five hundred years, the Nephites were ruled by a succession of kings; during the remaining time of their recorded history,--more than five hundred years, the people were subject to judges of their own choosing. Under each of these varieties of government, the secular laws were rigidly enforced, the power of the state being supplemented and strengthened by that of the Church. The sanctity with which the laws were regarded is illustrated in the judgment pronounced by Alma upon Nehor, a murderer, and a promoter of sedition and priestcraft:--"Thou art condemned to die," said the judge, "according to the law which has been given us by Mosiah, our last king; and they have been acknowledged by this people; therefore, this people must abide by the law."[1245] [1245] Alma i, 14. =20. Modern Revelation= requires of the Saints in the present dispensation a strict allegiance to the civil laws. In a communication dated August 1, 1831, the Lord said to the Church:--"Let no man break the laws of the land, for he that keepeth the laws of God hath no need to break the laws of the land, Wherefore, be subject to the powers that be, until he reigns whose right it is to reign, and subdues all enemies under his feet."[1246] At a later date, August 6, 1833, the voice of the Lord was heard again on this matter, saying:--"And now, verily I say unto you concerning the laws of the land, it is my will that my people should observe to do all things whatsoever I command them; and that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before me; Therefore, I, the Lord, justify you, and your brethren of my church, in befriending that law which is the constitutional law of the land."[1247] [1246] Doc. and Cov. lviii, 21-22. [1247] Doc. and Cov. xcviii, 4-6. =21.= A question has many times been asked of the Church and of its individual members, to this effect:--In the case of a conflict between the requirements made by the revealed word of God, and those imposed by the secular law, which of these authorities would the members of the Church be bound to obey? In answer, the words of Christ may be applied:--it is the duty of the people to render unto Cæsar the things that are Cæsar's, and unto God the things that are God's. At the present time, the Kingdom of Heaven as an earthly power, with a reigning King exercising direct and personal authority in temporal matters, has not been established upon the earth; the branches of the Church as such, and the members composing the same, are subjects of the several governments within whose separate realms the Church organizations exist. In this day of comparative enlightenment and freedom, there is small cause for expecting any direct interference with the rights of private worship and individual devotion; in all civilized nations the people are accorded the right to pray, and this right is assured by what may be properly called a common law of human-kind. No earnest soul is cut off from communion with his God; and with such an open channel of communication, relief from burdensome laws and redress for grievances may be sought from the Power that holds control of nations. =22.= Pending the over-ruling by Providence in favor of religious liberty, it is the duty of the Saints to submit themselves to the laws of their country. Nevertheless, they should use every proper method, as citizens or subjects of their several governments, to secure for themselves and for all men the boon of freedom in religious duties. It is not required of them to suffer without protest imposition by lawless persecutors, or through the operation of unjust laws; but their protests should be offered in legal and proper order. The Saints have practically demonstrated their acceptance of the doctrine that it is better to suffer evil than to do wrong by purely human opposition to unjust authority. And if by thus submitting themselves to the laws of the land, in the event of such laws being unjust and subversive of human freedom, the Saints be prevented from doing the work appointed them of God, they are not to be held accountable for the failure to act under the higher law. The word of the Lord has been given explicitly defining the position and duty of the people in such a contingency:--"Verily, verily, I say unto you, that when I give a commandment to any of the sons of men, to do a work unto my name, and those sons of men go with all their might, and with all they have, to perform that work, and cease not their diligence, and their enemies come upon them, and hinder them from performing that work; behold, it behoveth me to require that work no more at the hands of those sons of men, but to accept of their offerings; And the iniquity and transgression of my holy laws and commandments, I will visit upon the heads of those who hindered my work, unto the third and fourth generation, so long as they repent not and hate me, saith the Lord God."[1248] [1248] Doc. and Cov. cxxiv, 49-50; see Note 3. =23. An Illustration= of such suspension of Divine law is found in the action of the Church regarding the matter of plural or polygamous marriage. The practice referred to was established as a result of direct revelation,[1249] and many of those who followed the same felt that they were divinely commanded so to do. For ten years after plural marriage had been introduced into Utah as a Church observance, no law was enacted in opposition to the practice. Beginning with 1862, however, Federal statutes were framed declaring the practice unlawful and providing penalties therefor. The Church claimed that these enactments were unconstitutional, and therefore void, inasmuch as they violated the provision in the national constitution which denies the government power to make laws respecting any establishment of religion, or prohibiting the free exercise thereof.[1250] Many appeals were taken to the national court of final resort, and at last a decision was rendered sustaining the anti-polygamy laws as constitutional and therefore binding. The Church, through its chief officer, thereupon discontinued the practice of plural marriage, and announced its action to the world; solemnly placing the responsibility for the change upon the nation by whose laws the renunciation had been forced. This action has been approved and confirmed by the official vote of the Church in conference assembled.[1251] [1249] Doc. and Cov. cxxxii. [1250] Article I, of the Amendments to the Constitution of the United States. [1251] See Note 4. =24. Teachings of the Church Today.=--Perhaps there can be presented no better summary of the teachings of the Church of Jesus Christ of Latter-day Saints regarding its relation to the civil power, and the respect due to the laws of the land, than the official declaration of belief which was issued by the Prophet Joseph Smith, and which has been incorporated in the Doctrine and Covenants,--one of the standard works of the Church, adopted by vote of the Church as one of the accepted guides in faith, doctrine, and practice.[1252] It reads as follows:-- [1252] Doc. and Cov. cxxxiv. "OF GOVERNMENTS AND LAWS IN GENERAL. "1. We believe that governments were instituted of God for the benefit of man, and that he holds men accountable for their acts in relation to them, either in making laws or administering them, for the good and safety of society. "2. We believe that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property, and the protection of life. "3. We believe that all governments necessarily require civil officers and magistrates to enforce the laws of the same, and that such as will administer the law in equity and justice, should be sought for and upheld by the voice of the people (if a republic), or the will of the sovereign. "4. We believe that religion is instituted of God, and that men are amenable to him, and to him only, for the exercise of it, unless their religious opinions prompt them to infringe upon the rights and liberties of others; but we do not believe that human law has a right to interfere in prescribing rules of worship to bind the consciences of men, nor dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of the soul. "5. We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly; and that all governments have a right to enact such laws as in their own judgment are best calculated to secure the public interest, at the same time, however, holding sacred the freedom of conscience. "6. We believe that every man should be honored in his station: rulers and magistrates as such, being placed for the protection of the innocent, and the punishment of the guilty; and that to the laws, all men owe respect and deference, as without them peace and harmony would be supplanted by anarchy and terror; human laws being instituted for the express purpose of regulating our interests as individuals and nations, between man and man, and divine laws given of heaven, prescribing rules on spiritual concerns, for faith and worship, both to be answered by man to his Maker. "7. We believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief; but we do not believe that they have a right in justice, to deprive citizens of this privilege, or proscribe them in their opinions, so long as a regard and reverence are shown to the laws, and such religious opinions do not justify sedition nor conspiracy. "8. We believe that the commission of crime should be punished according to the nature of the offense; that murder, treason, robbery, theft, and the breach of the general peace, in all respects, should be punished according to their criminality, and their tendency to evil among men, by the laws of that government in which the offense is committed; and for the public peace and tranquillity, all men should step forward and use their ability in bringing offenders against good laws to punishment. "9. We do not believe it just to mingle religious influence with civil government, whereby one religious society is fostered, and another proscribed in its spiritual privileges, and the individual rights of its members as citizens, denied. "10. We believe that all religious societies have a right to deal with their members for disorderly conduct according to the rules and regulations of such societies, provided that such dealing be for fellowship and good standing; but we do not believe that any religious society has authority to try men on the right of property or life, to take from them this world's goods, or to put them in jeopardy of either life or limb, neither to inflict any physical punishment upon them; they can only excommunicate them from their society, and withdraw from them their fellowship. "11. We believe that men should appeal to the civil law for redress of all wrongs and grievances, where personal abuse is inflicted, or the right of property or character infringed, where such laws exist as will protect the same; but we believe that all men are justified in defending themselves, their friends, and property, and the government, from the unlawful assaults and encroachments of all persons, in times of exigency, where immediate appeal cannot be made to the laws, and relief afforded. "12. We believe it just to preach the gospel to the nations of the earth, and warn the righteous to save themselves from the corruption of the world; but we do not believe it right to interfere with bond servants, neither preach the gospel to, nor baptize them, contrary to the will and wish of their masters, nor to meddle with or influence them in the least, to cause them to be dissatisfied with their situations in this life, thereby jeopardizing the lives of men; such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude." NOTES. =1. Insults to Paul and to Christ.=--See Acts xxiii, 1-5. "Scarcely had the apostle uttered the first sentence of his defense, when, with disgraceful illegality, Ananias ordered the officers of the court to smite him on the mouth. Stung by an insult so flagrant, an outrage so undeserved, the naturally choleric temperament of Paul flamed into that sudden sense of anger which ought to be controlled, but which can hardly be wanting in a truly noble character. No character can be perfect which does not cherish in itself a deeply-seated, though perfectly generous and forbearing, indignation against intolerable wrong. Smarting from the blow, 'God shall smite thee,' he exclaimed, 'thou whitewashed wall! What! Dost thou sit there judging me according to the Law, and in violation of law biddest me to be smitten?' The language has been censured as unbecoming in its violence, and has been unfavorably compared with the meekness of Christ before the tribunal of his enemies. [See John xviii, 19-23.] 'Where,' asks St. Jerome, 'is that patience of the Savior, who--as a lamb led to the slaughter opens not his mouth--so gently asks the smiter, "If I have spoken evil, bear witness to the evil; but if well, why smitest thou me?" We are not detracting from the apostle, but declaring the glory of God, who, suffering in the flesh, reigns above the wrong and frailty of the flesh.' Yet we need not remind the reader that not once or twice only did Christ give the rein to righteous anger, and blight hypocrisy and insolence with a flash of holy wrath. The bystanders seemed to have been startled by the boldness of St. Paul's rebuke, for they said to him, 'Dost thou revile the high priest of God?' The apostle's anger had expended itself in that one outburst, and he instantly apologized with exquisite urbanity and self-control. 'I did not know,' he said, 'brethren, that he is the high priest'; adding that, had he known this, he would not have addressed to him the opprobrious name of 'whited wall,' because he reverenced and acted upon the rule of scripture, 'Thou shalt not speak ill of a ruler of thy people.'"--Farrar, _The Life and Work of St. Paul_, pp. 539-540. =2. Peter's Teaching's Regarding Submission to Law.=--A special "duty of Christians in those days was due respect in all things lawful, to the civil government.... Occasions there are--and none knew this better than an apostle who had himself set an example of splendid disobedience to unwarranted commands [Acts iii, 19, 31; v, 28-32; 40-42]--when 'we must obey God rather than men.' But those occasions are exceptional to the common rule of life. Normally, and as a whole, human law is on the side of divine order, and, by whomsoever administered, has a just claim to obedience and respect. It was a lesson so deeply needed by the Christians of the day that it is taught as emphatically by St. John [John xix, 11], and by St. Peter, as by St. Paul himself. It was more than ever needed at a time when dangerous revolts were gathering to a head in Judea; when the hearts of Jews throughout the world were burning with a fierce flame of hatred against the abominations of a tyrannous idolatry; when Christians were being charged with 'turning the world upside-down' [Acts xvii, 6]; when some poor Christian slave, led to martyrdom or put to the torture, might easily relieve the tension of his soul by bursting into apocalyptic denunciations of sudden doom against the crimes of the mystic Babylon; when the heathen, in their impatient contempt, might wilfully interpret a prophecy of the final conflagration as though it were a revolutionary and incendiary threat; and when Christians at Rome were, on this very account, already suffering the agonies of the Neronian persecution. Submission, therefore, was at this time a primary duty of all who wished to win over the heathen, and to save the Church from being overwhelmed in some outburst of indignation which would be justified even to reasonable and tolerant pagans as a political necessity.... 'Submit, therefore,' the apostle says, 'to every human ordinance, for the Lord's sake, whether to the emperor as supreme [the name "king" was freely used of the emperor in the provinces], or to governors, as missioned by him for punishment of malefactors and praise to well-doers; for this is the will of God, that by your well-doing ye should gag the stolid ignorance of foolish persons; as free, yet not using your freedom for a cloak of baseness, but as slaves of God. 'Honor all men' as a principle; and as your habitual practice, 'love the brotherhood. Fear God. Honor the King.'" [See I Peter ii, 13-17.]--Farrar, _Early Days of Christianity_, pp. 89-90. =3. The Law of God, and the Law of Man.=--The teaching of the Church of Jesus Christ of Latter-day Saints respecting the duty of its members in obeying the laws of the land wherein they live, is more comprehensive and definite than is that of many other Christian sects. In January, 1899, an association of the free Evangelical churches of England officially published "a common statement of faith in the form of a new catechism." Touching the relation between church and state, the following formal questions and prescribed answers occur:-- "36. Q.--What is a free church? A.--A church which acknowledges none but Jesus Christ as Head, and, therefore, exercises its right to interpret and administer His laws without restraint or control by the state. "37. Q.--What is the duty of the church to the state? A.--To observe all the laws of the state unless contrary to the teachings of Christ," etc. According to the report of the committee in charge of the work of publication, the catechism "represents, directly or indirectly, the beliefs of not less, and probably many more, than sixty millions of avowed Christians in all parts of the world." =4. Discontinuance of Plural Marriage.=--The official act terminating the practice of plural marriage among the Latter-day Saints was the adoption by the Church, in conference assembled, of a manifesto proclaimed by the President of the Church. The language of the document illustrates the law-abiding character of the people and the Church, as is shown by the following clause:--"Inasmuch as laws have been enacted by Congress forbidding plural marriages, which laws have been pronounced constitutional by the court of last resort, I [President Wilford Woodruff] hereby declare my intention to submit to those laws, and to use my influence with the members of the Church over which I preside to have them do likewise." In the course of a sermon immediately following the proclaiming of the manifesto, President Woodruff said regarding the action taken:--"I have done my duty, and the nation of which we form a part must be responsible for that which has been done in relation to that principle" (i.e., plural marriage). =5. A Striking Instance of Submission to Secular Authority.=--"Governments are instituted of God, sometimes by His direct interposition, sometimes by His permission. When the Jews had been brought into subjection by Nebuchadnezzar, king of Babylon, the Lord commanded through the prophet Jeremiah (xxvii, 4-8) that the people render obedience to their conqueror, whom He called His servant; for verily the Lord had used the pagan king to chastise the recreant and unfaithful children of the covenant. The obedience so enjoined included the payment of taxes and extended to complete submission." See "Jesus the Christ," p. 564, Note 2. LECTURE XXIV. PRACTICAL RELIGION. =Article 13.=--We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul,--We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things. =1. Religion of Daily Life.=--In this article of their faith, the Latter-day Saints declare their acceptance of a practical religion; a religion that shall consist, not alone of professions in spiritual matters, and belief as to the conditions of the hereafter, of the doctrine of original sin and the actuality of a future heaven and hell, but also, and more particularly, of present and every-day duties, in which respect for self, love for fellow-men, and devotion to God are the guiding principles. Religion without morality, professions of godliness without charity, church-membership without an adequate responsibility as to individual conduct in daily life, are but as sounding brass and tinkling cymbals--noise without music, the words without the spirit of prayer. "Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world."[1253] Honesty of purpose, integrity of soul, individual purity, absolute freedom of conscience, willingness to do good to all men even enemies, pure benevolence,--these are some of the fruits by which the religion of Christ may be known, far exceeding in importance and value the promulgation of dogmas, and the enunciation of theories. Yet a knowledge of things more than temporal, doctrines of spiritual matters, founded on revelation and not resting on the sands of man's frail hypotheses, are likewise characteristic of the true Church. [1253] James i, 27. =2. The Comprehensiveness of Our Faith= must appeal to every earnest investigator of the principles taught by the Church, and still more to the unprejudiced observer of the results as manifested in the course of life characteristic of the Latter-day Saints. Within the pale of the Church there is a place for all truth,--for everything that is praiseworthy, virtuous, lovely, or of good report. The liberality with which the Church regards other religious denominations; the earnestness of its teaching that God is no respecter of persons, but that He will judge all men according to their deeds; the breadth and depth of its precepts concerning the state of immortality, and the gradations of eternal glory awaiting the honest in heart of all nations, kindred, and churches, civilized and heathen, enlightened and benighted, have been set forth in preceding lectures. We have seen further, that the belief of this people carries them forward, even beyond the bounds of all knowledge thus far revealed, and teaches them to look with unwavering confidence for other revelation, truths yet to be added, glories grander than have yet been made known, eternities of powers, dominions, and progress, beyond the mind of man to conceive or the soul to contain. We believe in a God who is Himself progressive, whose majesty is intelligence; whose perfection consists in eternal advancement; the perpetual work of whose creation stands "finished, yet renewed forever;"[1254]--a Being who has attained His exalted state by a path which now His children are permitted to follow; whose glory it is their heritage to share. In spite of the opposition of all the sects, in the face of direct charges of blasphemy, the Church proclaims the eternal truth, "_As man is, God once was; as God is, man may become._" With such a future, well may man open his heart to the stream of revelation, past, present, and to come; and truthfully should we be able to say of every enlightened child of God, that he "Beareth all things, believeth all things, hopeth all things, endureth all things."[1255] As incidental to the declaration of belief embodied in this article of faith, many topics relating to the organization, precepts, and practice of the Church suggest themselves. Of these the following may claim our present attention. [1254] Bryant. [1255] I Cor. xiii, 7. =3. Benevolence.=--Benevolence is founded on love for fellow-men; it embraces, though it far exceeds charity, in the ordinary sense in which the latter word is used. By the Divine Teacher it was placed as second only to love for God. On one occasion, certain Pharisees came to Christ, tempting Him with questions on doctrine, in the hope that they could entangle Him, and so make Him an offender against the Jewish law. Their spokesman was a lawyer; note his question and the Savior's answer:--"Master, which is the great commandment in the law? Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets."[1256] The two commandments, here spoken of as first and second, are so closely related as to be virtually one, and that one:--"Thou shalt love." He who abideth one of the two will abide both. For without love for our fellows, it is impossible to please God. Hence wrote John,--the Apostle of Love,--"Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God, for God is love.... If a man say, I love God, and hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also."[1257] [1256] Matt. xxii, 36-40; see also Luke x, 25-27. [1257] I John iv, 7-8, 20-21. =4.= But perhaps the grandest and most sublime of the apostolic utterances concerning the love that saves, is found in the epistle of Paul to the Saints at Corinth.[1258] In our current English translation of the Bible, the virtue which the apostle declares superior to all the miraculous gifts of the Spirit, and which is to continue after all the rest have passed away, is designated as _charity_; but the original word meant _love_; and surely Paul had in mind something grander than mere alms-giving, as is evident from his expression:--"And though I bestow all my goods to feed the poor, ... and have not charity, it profiteth me nothing."[1259] Though a man speak with the tongue of angels; though he possess the power of prophecy--the greatest of the ordinary gifts; though he be versed in knowledge and understand all mysteries; though his faith enable him to move mountains; and though he give his all, including even his life,--yet without love is he nothing. Charity, or alms-giving, even though it be performed with the sincerest of motives, devoid of all desire for praise or hope of return, is but a feeble manifestation of the love that is to make one's neighbor as dear to him as himself; the love that suffers long; that envies not others; that vaunts not itself; that knows no pride; that subdues selfishness; that rejoices in the truth. When "that which is perfect" is come, the gifts which have been bestowed in part only will be superseded. "Perfection will then swallow up imperfection; the healing power will then be done away, for no sickness will be there; tongues and interpretations will then cease, for one pure language alone will be spoken; the casting out of devils and power against deadly poisons will not then be needed, for in heaven circumstances will render them unnecessary. But charity, which is the pure love of God, never faileth; it will sit enthroned in the midst of the glorified throng, clothed in all the glory and splendor of its native heaven."[1260] If man would win eternal life, he cannot afford to neglect the duty of love to his fellow, for "Love is the fulfilling of the law."[1261] [1258] I Cor. xiii; see also Alma xxxiv, 28-29; Mosiah iv, 16-24. [1259] Verse 3. [1260] Orson Pratt, _Divine Authenticity of the Book of Mormon_, i, 15-16. [1261] Rom. xiii, 10; see also Gal. v, 14; I Peter iv, 8. =5. Benevolence Manifested by the Church.=--The Church of the present day can point to a stupendous labor of benevolence already accomplished and still in progress. One of the most glorious monuments of its work is seen in the missionary labor which has ever been a characteristic feature of its activities. Actuated by no other motives than pure love for humanity and a desire to fulfil the commands of God respecting such, the Church sends out every year hundreds of missionaries to proclaim the gospel of eternal life to the world, without money or price. Multitudes of these devoted servants have suffered contumely and insult at the hands of those whom they seek to benefit; and not a few have given their lives with the seal of the martyr upon their testimony and work. The charity that manifests itself in material giving is not neglected in the Church; indeed this form of benevolence is impressed as a sacred duty upon every Latter-day Saint. While each one is urged to impart of his substance to the needy in his individual capacity, a system of orderly giving has been developed within the Church; and of this some features are worthy of special consideration. =6. Free-will Offerings.=--It has ever been characteristic of the Church and people of God, that they take upon themselves the care of the poor, if any such exist among them. To subserve this purpose, as also to foster a spirit of liberality, kindness, and benevolence, voluntary gifts and free-will offerings have been asked of those who profess to be living according to the law of God. In the Church today, a systematic plan of giving for the poor is in operation. Thus, in almost every ward or branch, an organization among the women, known as the Relief Society,[1262] is in existence. Its purpose is in part to gather from the society and from the members of the Church in general, contributions of money and other property, particularly the commodities of life, and to distribute such to the deserving and needy, under the direction of the local officers in the priesthood. But the Relief Society operates also on a plan of systematic visitation to the houses of the afflicted, extending aid in nursing, administering comfort in bereavement, and seeking in every possible way to relieve distress. The good work of this organization has won the admiration of many who profess no connection with the Church; its methods have been followed by other benevolent associations, and the Society has been accorded a national status in the United States. [1262] See page 216. =7. The Fast Offerings= represent a still more general system of donation. The Church teaches the efficacy of continual prayer and of periodical fasting, as a means of acquiring the humility that is meet for Divine approval; and a monthly fast-day has been appointed for observance throughout the Church. For many years, the first Thursday in each month was so observed; but, with the object of securing a more general attendance at the fast-service, a beneficial change has been introduced, and at present the first Sunday of the month is so devoted. The Saints are asked to manifest their sincerity in fasting by making an offering on that day for the benefit of the poor; and, by common consent, the giving of at least an equivalent of the meals omitted by the fasting of the family is expected. These offerings may be made in money, food, or other usable commodity; they are received by the bishopric or its representatives, and by the same authority are distributed to the worthy poor of the ward or branch. In these and in numerous other ways do the Latter-day Saints contribute of their substance to the needy, realizing that the poor among them may be the Lord's poor; and that, irrespective of worthiness on the part of the recipient, want and distress must be alleviated. The people believe that the harmony of their prayers will become a discord if the cry of the poor accompany their supplications to the throne of Grace. =8. Tithing.=--The Church recognizes today the doctrine of tithe-paying, similar in its general provision to that taught and practiced of old. Before considering the present authorized practice in this matter, it may be instructive to study the ancient practice of tithe-paying. Strictly speaking, a tithe is a tenth, and such a proportion of individual possessions appears to have been formerly regarded as the Lord's due. The institution of tithing antedates even the Mosaic dispensation, for we find both Abraham and Jacob paying tithes. Abraham, returning from a victorious battle, met Melchizedek king of Salem and "priest of the most high God;" and, recognizing his priestly authority, "gave him tithes of all."[1263] Jacob made a voluntary vow with the Lord to render a tenth of all that should come into his possession.[1264] [1263] Gen. xiv, 18-20; see also Heb. vii, 1-3, 5, and Alma xiii, 13-16. [1264] Gen. xxviii, 22. =9.= The Mosaic statutes are explicit in requiring tithes:--"And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord's; it is holy unto the Lord.... And concerning the tithe of the herd, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord."[1265] The tenth was to be paid as it came, without search for good or bad; under some conditions, however, a man could redeem the tithe by paying its value in some other way, but in such a case he had to add a fifth of the tithe. The tenth of all the property in Israel was to be paid to the Levites, as an inheritance given in acknowledgment of their service in the labor of the tabernacle; and they in turn were to pay tithing on what they received, and this tithe of the tithe was to go to the priests.[1266] A second tithe was demanded of Israel to be used for the appointed festivals.[1267] It is evident, that while no specific penalty for neglect of the law of tithing is recorded, the proper observance of the requirement was regarded as a sacred duty. In the course of the reformation by Hezekiah, the people manifested their repentance by an immediate payment of tithes;[1268] and so liberally did they give, that a great surplus accumulated; observing which, Hezekiah enquired as to the source of such plenty:--"And Azariah the chief priest of the house of Zadok answered him, and said, since the people began to bring the offerings into the house of the Lord, we have had enough to eat, and have left plenty; for the Lord hath blessed his people; and that which is left is this great store." Nehemiah took care to regulate the tithe-paying of the people;[1269] and both Amos[1270] and Malachi[1271] chided the people for their neglect of this duty. Through the prophet last named, the Lord charged the people with having robbed Him; but promised them blessings beyond their capacity to receive if they would return to their allegiance to Him: "Will a man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In tithes and offerings. Ye are cursed with a curse: for ye have robbed me, even this whole nation. Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it."[1272] In visiting the Nephites after His resurrection, the Savior told them of these sayings of Malachi, repeating the words of the Jewish prophet.[1273] The Pharisees, at the time of Christ's ministry, were particularly scrupulous in the matter of tithe paying,--even to the neglect of the "weightier matters of the law,"--and for this inconsistency they were severely rebuked by the Master.[1274] [1265] Lev. xxvii, 30-34. [1266] Numb. xviii, 21-28. [1267] Deut. xii, 5-17; xiv, 22-23. [1268] II Chron. xxxi, 5-6. [1269] Neh. x, 37; xii, 44. [1270] Amos iv, 4. [1271] Mal. iii, 10. [1272] Mal. iii, 8-10; see also III Nephi xxiv, 7-12. [1273] III Nephi xxiv, 7-10. [1274] Matt, xxiii, 23; Luke xi, 42. See "Jesus the Christ," p. 556. =10.= In the present dispensation, the law of tithing has been given a place of great importance; and particular blessings have been promised for its faithful observance. This day has been called by the Lord, "a day of sacrifice, and a day for the tithing of my people; for he that is tithed shall not be burned."[1275] In a revelation, given through the Prophet Joseph Smith, July 8, 1838, the Lord has explicitly set forth His requirement of the people in this matter.[1276] [1275] Doc. and Cov. lxiv, 23-24; see also lxxxv, 3. [1276] Doc. and Cov. cxix. See the author's "The Law of the Tithe," 20 pp. =11. Consecration and Stewardship.=--The law of tithing, as accepted and professedly observed by the Church today, is after all but a lesser law, given by the Lord in consequence of the human weaknesses, selfishness, covetousness, and greed, which prevented the Saints from accepting the higher principles, according to which the Father would have His children live. Specific requirements regarding the payment of tithes were made through revelation in 1838; but seven years prior to that time, the voice of the Lord had been heard on the subject of consecration,[1277] or the dedication of all one's property, together with his time, talents, and natural endowments, to the service of God, to be used as occasion may require. This again is not new; to the present dispensation the law of consecration is given as a re-enactment; it was recognized and observed with profit in olden times.[1278] But even in the apostolic period, the doctrine of consecration of property and common ownership was old; thirty-four centuries before that time, the same principle had been practiced by the patriarch Enoch and his people, and with such success that "the Lord came and dwelt with his people; ... And the Lord called his people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them."[1279] In each of the instances cited,--that of the people of Enoch, and that of the Saints in the early part of the Christian era,--we learn of the unity of purpose and consequent power acquired by the people who lived in this social order; they were "of one heart and one mind." Through the spiritual strength so attained, the apostles were able to perform many mighty works;[1280] and of Enoch and his followers we read that the Lord took them unto Himself.[1281] [1277] Doc. and Cov. xiii, 71. [1278] Acts iv, 32, 34-35; see also ii, 44-46. [1279] Pearl of Great Price: Moses vii, 16-18. [1280] Acts ii, 43. [1281] See pp. 362-363. =12.= The people of whom the Book of Mormon gives us record also attained to the blessed state of equality, and with corresponding results. The disciples, whom Christ had personally commissioned, taught with power, and "they had all things common among them, every man dealing justly, one with another."[1282] Further, we read of a general conversion by which the people came to a condition of ideal peace; "there were no contentions or disputations among them.... And they had all things common among them, therefore they were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift."[1283] They were so blessed, that of them the prophet said:--"Surely there could not be a happier people among all the people who had been created by the hand of God."[1284] But after nearly two centuries of this happy condition, the people gave way to pride; some of them yielded to a passion for costly apparel; then they refused to longer have their goods in common; and straightway many classes came into existence; dissenting sects were established; and then began a rapid course of disruption, which led to the extinction of the Nephite nation.[1285] [1282] III Nephi xxvi, 19. [1283] IV Nephi i, 2-3. [1284] Verse 16. [1285] Verse 24, etc. See "Jesus the Christ," p. 741. =13. Stewardship in the Church Today.=--A system of unity in temporal matters has been revealed to the Church in this day; such is currently known as the Order of Enoch,[1286] or the United Order,[1287] and is founded on the law of consecration. As already stated, in the early days of the modern Church the people demonstrated their inability to abide this law in its fulness, and, in consequence, the lesser law of tithing was given; but the Saints confidently await the day in which they will devote, not merely a tithe of their substance, but all that they have, and all that they are, to the service of their God; a day in which no man will speak of mine and thine, but all things shall be theirs and the Lord's. [1286] Doc. and Cov. lxxviii. [1287] Doc. and Cov. civ, 48. =14.= In this expectation, they indulge no vague dream of communism, encouraging individual irresponsibility, and giving the idler an excuse for hoping to live at the expense of the thrifty; but rather, a calm trust that in the promised social order which God can approve, every man will be a steward in the full enjoyment of liberty to do as he will with the talents committed to his care; but with the sure knowledge that an account of his stewardship will be required at his hands. As far as the plan of this prospective organization has been revealed, it provides that a person entering the order shall consecrate to the Lord all that he has, be it little or much, giving to the Church a deed of his property sealed with a covenant that cannot be broken.[1288] The person thus having given his all, is to be made a steward over a part of the property of the Church, according to his ability to use it. The varying grades of occupation will still exist; there will be laborers, whose qualifications fit them best for common toil; and managers who have proved their ability to lead and direct; some who can serve the cause of God best with the pen, others with the plow; there will be engineers and mechanics, artisans and artists, farmers and scholars, teachers, professors, and authors;--every one laboring as far as practicable in the sphere of his choice, but each required to work, and to work where and how he can be of the greatest service. His stewardship is to be assured him by written deed, and as long as he is faithful to his charge, no man can take it from him.[1289] Of the proceeds of his labors, every man may use as he requires for the support of himself and his family; the surplus is to be rendered to the Church for public and general works, and for the assistance of those who are worthily deficient.[1290] As further illustrative of the uses to which the surplus is to be devoted, we read:--"All children have claim upon their parents for their maintenance until they are of age. And after that they have claim upon the Church, or in other words, upon the Lord's storehouse, if their parents have not wherewith to give them inheritances. And the storehouse shall be kept by the consecrations of the Church, and widows and orphans shall be provided for, as also the poor.[1291] Any faithful steward, requiring additional capital for the improvement of his work, has a claim for such upon the custodians of the general fund, they in turn being held accountable for their management, which constitutes their stewardship.[1292] Equal rights are to be secured to all. The Lord said:--'And you are to be equal, or, in other words, you are to have equal claims on the properties, for the benefit of managing the concerns of your stewardships, every man according to his wants, and his needs, inasmuch as his wants are just; and all this for the benefit of the Church of the living God, that every man may improve upon his talent, that every man may gain other talents, yea, even an hundred fold, to be cast into the Lord's storehouse, to become the common property of the whole church.'"[1293] [1288] Doc. and Cov. xiii, 30. [1289] Doc. and Cov. ii, 4-5. [1290] Doc. and Cov. xlii, 32-35. [1291] Doc. and Cov. lxxxiii, 4-6. [1292] Doc. and Cov. civ, 70-77. [1293] Doc. and Cov. lxxxii, 17-18. =15.= Freedom of agency is to be secured to every individual; if he be unfaithful he will be dealt with according to the prescribed rules of church discipline. A corresponding power of self-government will be exercised by the several stakes or other divisions of the Church, each having independent jurisdiction over its own store-houses and its affairs of administration,[1294] all being subject to the general authorities of the Church. Only the idler would suffer in such an order as is here outlined; he shall surely meet the results of his negligence. Against him the edict of the Almighty has gone forth. We read in the revelations:--"Thou shalt not be idle; for he that is idle shall not eat the bread nor wear the garments of the laborer."[1295] "The idler shall not have place in the church except he repents and mends his ways."[1296] "And the inhabitants of Zion, also, shall remember their labors, inasmuch as they are appointed to labor in all faithfulness; for the idler shall be had in remembrance before the Lord."[1297] [1294] Doc. and Cov. li, 10-18, 18. [1295] Doc. and Cov. xlii, 42; see also lx, 13; lxxv, 3. [1296] Doc. and Cov. lxxv, 29. [1297] Doc. and Cov. lxviii, 30; see also lxxxviii, 124. =16. Social Order of the Saints.=--In view of the prevailing conditions of social unrest, of the loud protest against existing systems, whereby the distribution of wealth is becoming more and more unequal,--the rich growing richer from the increasing poverty of the poor, the hand of oppression resting more and more heavily upon the masses, the consequent dissatisfaction with governments, and the half-smothered fires of anarchy discernible in almost every nation,--may we not take comfort in the God-given promise of a better plan--a plan which seeks without force or violence to establish a natural equality, to take the weapons of despotism from the rich, to aid the lowly and the poor,[1298] and to give every man an opportunity to live and to labor in the sphere to which he is adapted? From the tyranny of wealth, as from every other form of oppression, the truth will make men free. To be partakers of such freedom, mankind must subdue selfishness, which is one of the most potent enemies of godliness. =17.= The Church teaches the necessity of proper social organization, in harmony with the laws of the land; the sanctity of the institution and covenant of marriage as essential to the stability of society; the fulfillment of the Divine law with respect to the perpetuation of the human family; and the importance of strictest personal purity. [1298] Doc. and Cov. xlii, 39. =18. Marriage.=--The teachings of the scriptures concerning the necessity of marriage are numerous and explicit. "The Lord God said, It is not good that the man should be alone;"[1299] this comprehensive declaration was made concerning Adam, immediately after his location in Eden; Eve was given unto him, and the man recognized the necessity of a continued association of the sexes in marriage, and said:--"Therefore shall a man leave his father and his mother, and shall cleave unto his wife; and they shall be one flesh."[1300] Neither of the sexes is complete in itself as a counterpart of God. Of the creation of human kind we read:--"So God created man in his own image, in the image of God created he him; male and female created he them."[1301] The purpose of this dual creation is set forth in the next verse of the sacred narrative:--"And God blessed them; and God said unto them, Be fruitful and multiply and replenish the earth."[1302] Such a command would have been meaningless and void if addressed to either of the sexes alone; for only by the union of both is the propagation of the species possible. And without the power of perpetuating his kind, how insignificant would appear the glory and majesty of man! How little can be accomplished by the individual within the limited range of a single mortal existence! [1299] Gen. ii, 18. [1300] Verse 24. [1301] Gen. i, 27; see also v, 2. [1302] Verse 28; see also ix, 1, 7; Lev. xxvi, 9. =19.= Grand as may seem the achievements of a man who is truly great, the culmination of his glorious heritage lies in the possibility of his leaving offspring from his own being to continue, perchance, the triumphs of their sire. And if such be true of mortals with respect to the things of earth, how transcendently greater is the power of eternal increase, as viewed in the light of revealed truth concerning the un-ending progression of the future state! Truly the apostle was wise when he said, "Neither is the man without the woman, neither the woman without the man, in the Lord."[1303] [1303] I Cor. xi, 11. =20.= The Latter-day Saints accept the doctrine that marriage is honorable,[1304] and apply it as a requirement to all who are not prevented by physical or other disability from assuming the sacred responsibilities of the wedded state. They consider, as part of the birthright of every worthy man, the privilege and duty to stand as the head of a household, the father of a posterity, which by the blessing of God may never become extinct; and equally strong is the right of every worthy woman to be a wife and a mother in the family of mankind. In spite of the simplicity, reasonableness, and naturalness of these teachings, false teachers have arisen among men, declaring the pernicious doctrine that the married state is but a carnal necessity, inherited by man as an incident of his degraded nature; and that celibacy is a mark of a higher state, more acceptable in the pure sight of God. Concerning such the Lord has spoken in this day:--"Whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man ... that the earth might answer the end of its creation; and that it might be filled with the measure of man, according to his creation before the world was made."[1305] [1304] Heb. xiii, 4. [1305] Doc. and Cov. xlix. 15-17. =21. Celestial Marriage.=--Marriage, as regarded by the Latter-day Saints, is ordained of God and designed to be an eternal relationship of the sexes. With this people it is not merely a temporal contract to be of effect on earth during the mortal existence of the parties, but a solemn agreement which is to extend beyond the grave. In the complete ceremony of marriage, as prescribed by the Church, the man and the woman are placed under covenant of mutual fidelity, not "until death do you part," but "for time and for all eternity." A contract as far reaching as this, extending not only throughout time, but into the domain of the hereafter, requires for its validation an authority superior to that of earth; and such an authority is found in the holy priesthood, which, given of God, is eternal. Any power less than this, while perchance of effect in this life, is assuredly void as to the state of the human soul beyond the grave. As the Lord has said:--"All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation, and commandment, through the medium of mine anointed, whom I have appointed on the earth to hold this power, ... are of no efficacy, virtue, or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead."[1306] And, as touching the application of the principle of earthly authority for things of earth, and eternal authority for things beyond the grave, to the sacred contract of marriage, the revelation continues:--"Therefore, if a man marry him a wife in the world, and he marry her not by me, nor by my word, and he covenant with her so long as he is in the world, and she with him, their covenant and marriage are not of force when they are dead, and when they are out of the world; therefore they are not bound by any law when they are out of the world; Therefore, when they are out of the world, they neither marry, nor are given in marriage; but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more, and an exceeding, and an eternal weight of glory; For these angels did not abide my law, therefore they cannot be enlarged, but remain separately and singly, without exaltation in their saved condition, to all eternity, and from henceforth are not Gods, but are angels of God, for ever and ever."[1307] [1306] Doc. and Cov. cxxxii, 7. [1307] Doc. and Cov. cxxxii, 15-17. See "The House of the Lord," p. 101. =22.= This system of holy matrimony, involving covenants as to time and eternity, is known distinctively as Celestial Marriage,--the order of marriage that exists in the celestial worlds. The sacred ordinance of celestial marriage is permitted to those members of the Church only who are adjudged worthy of participation in the special blessings of the House of the Lord; for this ordinance, together with others of eternal validity, is to be performed in the temples which are reared and dedicated for such holy service.[1308] Children who are born of parents thus married are natural heirs to the priesthood; "children of the covenant" they are called; they require no ceremony of adoption or sealing to insure them place in the posterity of promise. But the Church sanctions marriages for earthly time only, and bestows upon such the seal of the priesthood, among those who are not admitted to the temples of the Lord, or who voluntarily prefer the lesser and temporal order of matrimony. [1308] Doc. and Cov. cxxiv, 30-40. =23. Unlawful Associations of the Sexes= have been designated by the Lord as among the most heinous of sins; and the Church today regards individual purity in the sexual relation as an indispensable condition of membership. The teachings of the Nephite prophet, Alma, concerning the enormity of offences against virtue and chastity, are accepted by the Latter-day Saints without modification; and such are to the effect:--"That these things are an abomination in the sight of the Lord; yea, most abominable above all sins, save it be the shedding of innocent blood, or denying the Holy Ghost."[1309] The command:--"Thou shalt not commit adultery,"--once written by the finger of God amid the thunders and lightnings of Sinai, has been renewed as a specific injunction in these the last days; and the penalty of excommunication has been prescribed for the offender.[1310] Moreover, the Lord regards any approach to sexual sin as inconsistent with the professions of those who have received the Holy Spirit, for He has declared that "he that looketh on a woman to lust after her, or if any shall commit adultery in their hearts, they shall not have the Spirit, but shall deny the faith."[1311] [1309] Alma xxxix, 5. [1310] Doc. and Cov. xlii, 24, 80-83; lxiii, 16-17. [1311] Doc. and Cov. lxiii, 16; see also xlii, 23. =24. Sanctity of the Body.=--The Church counsels its members that each regard his body as "the temple of God;"[1312] and that he maintain its purity and sanctity as such. He is taught that the Spirit of the Lord dwells not in unclean tabernacles; and that, therefore, he is required to live according to the laws of health, which constitute part of the law of God. For the special guidance of His Saints, the Lord has revealed a "Word of Wisdom"[1313] unto the people; in accordance with which they are counseled to eat wholesome food only; to abstain from strong drink, hot drinks, and all kinds of stimulants and narcotics; to eat flesh but sparingly, and to maintain in all respects a healthful state of the physical organism. And, on condition of their compliance with these behests, the Saints have been promised, that all "Who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their navel, and marrow in their bones, and shall find wisdom and great treasures of knowledge, even hidden treasures; and shall run and not be weary, and shall walk and not faint; And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel."[1314] [1312] I Cor. iii, 16; see also vi, 19; II Cor. vi, 16; Doc. and Cov. xciii, 35. [1313] Doc. and Cov. lxxxix; read the revelation entire. [1314] Doc. and Cov. lxxxix, 18-21. NOTES. =1. Love, the Fulfilling of the Law.=--"Peter says, 'Above all things have fervent love [charity] among yourselves' [I Peter iv, 8]. _Above all things._ And John goes farther, 'God is love' [I John iv, 8]. And you remember the profound remark which Paul makes elsewhere, 'Love is the fulfilling of the law' [Rom. xiii, 10; Gal. v, 14]. Did you ever think what he meant by that? In those days men were working their passage to heaven by keeping the ten commandments, and the hundred and ten other commandments which they had manufactured out of them. Christ said, I will show you a more simple way. If you do one thing, you will do these hundred and ten things without ever thinking about them. If you love, you will unconsciously fulfil the whole law.... Take any of the commandments, 'Thou shalt have no other gods before me.' If a man love God you will not require to tell him that. Love is the fulfilling of that law. 'Take not his name in vain.' Would he ever dream of taking his name in vain if he loved him? 'Remember the Sabbath day to keep it holy.' Would he not be too glad to have one day in seven to dedicate more exclusively to the object of his affection? Love would fulfil all these laws regarding God. And so if he loved man, you would never think of telling him to honor his father and mother. He could never do anything else. It would be preposterous to tell him not to kill. You could only insult him if you suggested that he should not steal,--how could he steal from those he loved? It would be superfluous to beg him not to bear false witness against his neighbor. If he loved him it would be the last thing he would do. And you would never dream of urging him not to covet what his neighbors had. He would rather they possessed it than himself. In this way 'Love is the fulfilling of the law.'"--Drummond: _The Greatest Thing in the World_. =2. Charity and Love.=--"According to the etymology and original usage, _beneficence_ is the doing well, _benevolence_ the wishing or willing well to others; but _benevolence_ has come to include _beneficence_ and to displace it.... _Charity_, which originally meant the purest love for God and man (as in I Cor. xiii), is now almost universally applied to some form of _alms-giving_ and is much more limited in meaning than _benevolence_."--_Standard Dictionary._ _Charity_ means "properly, love, and hence acts of kindness. The word never occurs in the Old Testament; in the New Testament it is always, with one exception, synonymous with love, and in every case the love of man toward his fellow man, and to that which is good (see especially I Cor. xiii). The 'feasts of charity' in Jude 12, are commonly understood to be the _agapæ_, or 'love-feasts,' which were prevalent in the early church, and which consisted in a simple fraternal meeting for worship, and an equally simple social repast."--_Bible Dictionary_, Cassell. "Charity is only a little bit of love; one of the innumerable avenues of love, and there may even be, and there is a great deal of charity without love. It is a very easy thing to toss a copper to a beggar on the street; it is generally an easier thing than not to do it.... We purchase relief from the sympathetic feelings roused by the spectacle of misery, at the copper's cost. It is too cheap--too cheap for us, and often too dear for the beggar. If we really loved him, we would either do more for him or less."--Drummond: _The Greatest Thing in the World_. =3. Man's Relationship to God.=--"'Mormonism' claims an actual and literal relationship of parent and child between the Creator and man--not in the figurative sense in which the engine may be called the child of its builder; not the relationship of a thing mechanically made to the maker thereof; but the connection between father and offspring. In short it is bold enough to declare that man's spirit being the offspring of Deity, and man's body though of earthy components yet being in the very image and likeness of God, man even in his present degraded--aye, fallen condition--still possesses, if only in a latent state, inherited traits, tendencies and powers that tell of his more than royal descent; and that these may be developed so as to make him, even while mortal, in a measure Godlike. "But 'Mormonism' is bolder yet. It asserts that in accordance with the inviolable law of organic nature--that like shall beget like, and that multiplication of numbers and perpetuation of species shall be in compliance with the condition 'each after his kind,' the child may achieve the former status of the parent, and that in his mortal condition man is a God in embryo. However far in the future it may be, what ages may elapse, what eternities may pass before any individual now a mortal being may attain the rank and sanctity of godship, nevertheless man carries in his soul the possibilities of such achievement; even as the crawling caterpillar or the corpse-like chrysalis holds the latent possibility, nay, barring destruction in an earlier stage, the certainty indeed, of the winged imago in all the glory of maturity. "'Mormonism' claims that all nature, both on earth and in heaven, operates on a plan of advancement; that the very Eternal Father is a progressive Being; that his perfection, while so complete as to be incomprehensible by man, possesses this essential quality of true perfection--the capacity of eternal increase. That therefore, in the far future, beyond the horizon of eternities perchance, man may attain the status of a God. Yet this does not mean that he shall be then the equal of the Deity we worship, nor that he shall ever overtake those intelligences that are already beyond him in advancement; for to assert such would be to argue that there is no progression beyond a certain stage of attainment, and that advancement is a characteristic of low organization and inferior purpose alone. We believe that there was more than the sounding of brass or the tinkling of wordy cymbals in the fervent admonition of the Christ to his followers--'Be ye therefore perfect, even as your Father which is in heaven is perfect.'"--_The Philosophy of Mormonism_: The Author, in _Improvement Era_, vol. iv, pp. 464-465. APPENDIX. =Note.=--In view of the expressed wish of the Church authorities, by whose direction this work is published, that the Lectures on the "Articles of Faith" be used as a text-book and work of reference in the various theological organizations of the Church, a series of questions and suggestive exercises, for the work of class review, is herewith presented. LECTURE I. Introductory. =1.= What is Theology? (State, 1, derivation of the word; 2, extent of the science.) =2.= Compare Theology and Religion. =3.= Define the "Articles of Faith." (Give:--1, circumstance of their origin, see note, p. 24; 2, their readoption by the Church; 3, their necessary incompleteness as an expression of our belief.) =4.= Name the standard works of the Church. =5.= State the principal incidents connected with the parentage, birth, and youth of the Prophet Joseph Smith. =6.= Give the circumstances of Joseph Smith's prayerful search for truth. =7.= Describe his first vision. =8.= What prominent feature of modern sectarian teaching, regarding the personality of the Father and His Son, Jesus Christ, was disproved by this vision? =9.= How was Joseph's statement of his vision received by sectarian teachers of that time? =10.= Describe the visitations of Moroni to Joseph Smith. (Give:--1, dates; 2, most important messages delivered by the angel.) =11.= Describe the re-establishment of the Church through the ministry of Joseph Smith in the present dispensation. =12.= Relate the circumstances of the martyrdom of Joseph and his brother Hyrum.--(Doc. and Cov. cxxxv.) =13.= Show the importance of the Divine authenticity of Joseph Smith's calling, in respect to the claims made for the Church of Jesus Christ of Latter-day Saints. =14.= Summarize the evidence of Divine authority in the work accomplished by Joseph Smith. =15.= Give instances of the fulfillment of ancient prophecy in his work. =16.= Show the Divine source of Joseph Smith's authority in the priesthood. =17.= Show the validity of the claim made, that he was a true prophet. (Give:--1, the Lord's test of a true prophet; 2, give instances of important prophecies uttered by Joseph Smith and already fulfilled.) LECTURE II, ARTICLE 1. God and the Godhead. =1.= Show that the exercise of faith in God is dependent upon a knowledge of His existence. =2.= State what you know of the general belief of mankind as to the existence of God. =3.= Summarize the evidence on which our belief in the existence of God is founded. =4.= Give evidence drawn from human history and tradition. =5.= Show how the exercise of reason affords evidence of the same. =6.= Give the evidence of revelation (1, instances recorded in the Bible; 2, Book of Mormon instances; 3, examples from modern revelation). =7.= Show that the Godhead is a Trinity. =8.= What do you understand by the scriptural declarations concerning the unity of the Godhead? =9.= Give evidence of the personality of each member of the Godhead (with scriptural references). =10.= Summarize the most important of the Divine attributes as attested by scripture. =11.= Define:--1, Idolatry; 2, Atheism; 3, Theism, with its varied modifications. =12.= Show that atheism is of comparatively modern development. =13.= Show that a belief in God is natural and necessary amongst human-kind. (See pp. 49, 53.) =14.= In what way does the idolatry of heathen nations support a belief in the existence of God? =15.= Show the close relationship between atheism and immaterialism. LECTURE III, ARTICLE 2. Transgression. =1.= Give the principal scriptural proofs of man's free agency (quote evidence from each of the standard works of the Church). =2.= Show that man's accountability for his acts is just, in view of his rights of free agency. =3.= What is sin? (1, Compare wilful sins with those committed in ignorance; 2, give scriptural evidence of the Lord's plan of dealing in the two cases.) =4.= Show that punishment for sin is ordained of God. =5.= Give a statement of scriptural teachings regarding the duration of punishment in the hereafter. (State the Lord's definition of endless and eternal punishment.) =6.= Give scriptural proofs of the personality of Satan (1, his former position in heaven; 2, his title before his fall; 3, his expulsion from heaven; 4, his present opposition to the purposes of God; 5, his predicted fate). The Fall. =7.= Describe the condition of our first parents in Eden. =8.= What important commands were given them by the Lord? =9.= Give the scriptural statements concerning Satan tempting Eve. =10.= Show that Adam understood the nature of his act in partaking of the forbidden fruit. =11.= What is known of the Tree of Life in the Garden of Eden? =12.= Show that the expulsion of our first parents from Eden was a necessity after their transgression. =13.= What were the immediate results of the Fall? =14.= Give scriptural proof that the Fall was necessary and fore-ordained. =15.= Show that mortality is a blessed heritage to mankind. =16.= State the doctrine of the Atonement as declared to Adam after the Fall. =17.= Describe the joy of Adam and Eve when they learned of the effect of the Fall and the Atonement provided. LECTURE IV, ARTICLE 3. The Atonement and Salvation. =1.= Define "atonement" in its scriptural usage. (Compare its meaning with that of "reconciliation," as the latter term occurs in the New Testament.) =2.= State what you know of the nature of the Atonement. =3.= Show that the Atonement is a necessary sequence of the Fall. =4.= What is meant by a vicarious sacrifice? (Give scriptural instances of such as recorded in the Old Testament.) =5.= Show that Christ's sacrifice was, 1, vicarious; 2, voluntary on His part; 3, love inspired. =6.= Give scriptural proofs (from each of the standard works) that the Atonement was fore-ordained and fore-told. =7.= Show:--1, the general, and 2, the individual effect of the Atonement amongst mankind. =8.= Define:--1, "salvation;" 2, "exaltation." =9.= Name the "Degrees of Glory" in their order, as revealed of God. =10.= Give a summary of the scriptural descriptions of:--1, the Celestial kingdom of glory; 2, the Terrestrial; 3, the Telestial. LECTURE V, ARTICLE 4. Faith. =1.= State the nature of faith. =2.= Define the terms "faith," "belief," and "knowledge," in their relation to one another. =3.= Give scriptural instances of belief in Christ, which had no saving power. =4.= What do you regard as the essential foundation of faith in God? =5.= Give Joseph Smith's summary of facts respecting the character and attributes of God. =6.= Show how misplaced faith may result from false evidence. =7.= What is meant by the statement that faith is a principle of power? (Give scriptural instances.) =8.= Prove that faith is essential to salvation. =9.= Show from the scriptures that faith is a gift from God. =10.= Show that faith, to be effective, must be accompanied by good works. Repentance. =11.= What is meant by true repentance? =12.= State the conditions under which forgiveness of sins is promised. =13.= Prove that repentance is essential to salvation. =14.= Show that repentance is a gift from God. =15.= How may this gift be lost or forfeited? =16.= What evidence have we that repentance is possible in the hereafter? =17.= Give a summary of the teachings of Amulek regarding the danger of procrastination in the matter of repentance. LECTURES VI AND VII, ARTICLE 4. Baptism. =1.= State what you know of the earliest revelation from God regarding baptism. =2.= What is the special purpose of baptism? (Give proofs, 1, from the Bible; 2, from the Book of Mormon; 3, from modern revelation.) =3.= Who are fit subjects for Baptism? =4.= Show that infant baptism is unscriptural (1, that it is unsustained by the Bible; 2, that it is forbidden in the Book of Mormon, and by modern revelation). =5.= Give a brief account of the history of infant baptism. =6.= Define:--"Pedobaptists;" "Anabaptists." (Give derivation of the terms and their present meanings.) =7.= Prove by scriptural evidence that baptism is essential to salvation (1, from the Bible; 2, from the Book of Mormon; 3, from the Doctrine and Covenants). =8.= Why was Christ's baptism a necessity? =9.= Give a summary of the reasons upon which the Latter-day Saints base their belief that immersion is the only true mode of baptism. =10.= Show what evidence is furnished by the derivation of the word "baptize," and its early usage. =11.= Show how the symbolism of the baptismal rite is best preserved by immersion. =12.= Give scriptural and other historical evidence that immersion is the only form sanctioned by the Lord. =13.= Give the revealed formula for baptism (1, among the Nephites; 2, in the present dispensation). =14.= Under what conditions may baptism be repeated on the same person? =15.= Give instances of "re-baptism" mentioned in scripture, and allowed in the present dispensation, showing the special or exceptional nature of such repetitions of the ordinance. =16.= Show the impropriety of repeated baptisms of the same person. =17.= Demonstrate the necessity of baptism for the dead. =18.= What evidence have we that the gospel is preached to the dead? =19.= Cite scriptural predictions of Christ's ministry amongst the dead. =20.= Prove that the vicarious work of the living for the dead in the last dispensation was fore-told. =21.= Show that the authority for this labor has been already given to the Church. =22.= Explain the two-fold nature of this vicarious labor for the dead. =23.= What is a temple? =24.= Give a brief account of ancient temples accepted by the Lord. =25.= Describe the work of temple-building already accomplished by the Church in the present dispensation. LECTURE VIII, ARTICLE 4. The Holy Ghost. =1.= Cite biblical promises concerning the advent of the Holy Ghost. =2.= Give other scriptural proof (1, from the Book of Mormon; 2, from the record of modern revelation), that the Holy Ghost is to minister unto all who have been properly baptized. =3.= Give the principal names and titles by which the Holy Ghost is described in scripture. =4.= What is the special office of the Holy Ghost as a member of the Godhead? =5.= Give scriptural proofs of the Holy Ghost's personality. =6.= Describe the office of the Holy Ghost in His ministrations among men. =7.= To whom is the Holy Ghost promised? =8.= Give instances of the Holy Ghost's ministrations unto sincere believers who had not been baptized; explain such exceptional instances. =9.= Describe the ordinance of conferring the Holy Ghost in the case of those who have been baptized. =10.= Show that the authoritative laying-on of hands was a feature of the ordinance in former days (1, among the Jews; 2, among the Nephites). =11.= To which order of priesthood does the authority to confer the Holy Ghost belong? (Give scriptural proofs.) =12.= Show that the imposition of hands by those in authority is characteristic of other ordinances in the Church. =13.= What is meant by "Gifts of the Spirit"? LECTURE IX, IN CONNECTION WITH ARTICLE 4. The Sacrament of the Lord's Supper. =1.= Define the term "sacrament" in its general and specific uses. =2.= Describe the institution of the Sacrament by the Savior (1, among the Jews; 2, among the Nephites). =3.= Who are fit partakers of the Sacrament? =4.= Cite scriptural caution: 1, against partaking of the Sacrament unworthily; 2, against knowingly administering it to the unfit. =5.= What is the purpose of the Sacrament? =6.= What did Christ administer as the emblems of His body and blood? =7.= What justification has the Church for using water instead of wine under certain conditions? =8.= Give the prescribed prayers of consecration: 1, for the bread; 2, for the wine or water. =9.= What grade of authority in the priesthood is requisite in consecrating the sacramental emblems? =10.= What relationship exists between the Sacrament and the Jewish Passover? LECTURE X, ARTICLE 5. Authority in the Ministry. =1.= Give scriptural examples of men who were called of God by special revelation or by personal ministration: 1. before the "Meridian of Time"; 2, in the days of Christ; 3, in the apostolic period; 4, in the "Dispensation of the Fulness of Times." =2.= In what manner is the priesthood conferred? =3.= Name the principal holders of the priesthood from Adam to Moses. =4.= Cite instances of God's disapproval of unauthorized ministrations. (Give the circumstances in the following cases: 1, Korah and his associates; 2, Miriam and Aaron; 3, Uzza; 4, Saul; 5, Uzziah; 6, sons of Sceva.) =5.= Give scriptural predictions concerning false teachers who would arise. =6.= Prove the existence of the priesthood in the Church today. =7.= Give an account of the restoration of: 1, the Aaronic, and, 2, the Melchizedek priesthood, in the present dispensation. Fore-ordination and Pre-existence. =8.= How was the fact of fore-ordination made known to Abraham? =9.= Give scriptural proofs of Christ's fore-ordination as the Redeemer of mankind. =10.= Cite other scriptures supporting the doctrine of fore-ordination (1, New Testament; 2, Book of Mormon). =11.= Show that fore-ordination does not infringe upon free agency. =12.= Give scriptural proofs of the pre-existence of spirits. LECTURE XI, ARTICLE 6. Church Organization. =1.= What is the Church? (Sustain your definition by scriptural records.) =2.= What is meant by the Primitive Church? =3.= What evidence have you that a general apostasy from the Primitive Church occurred? =4.= Show by the scriptures that this apostasy was fore-told. (Give evidence: 1, from the Old Testament; 2, from the New Testament; 3, from the Book of Mormon.) =5.= Show that the restoration of the Church to earth was fore-told. =6.= Define "priesthood." =7.= Name the principal orders of priesthood as revealed. =8.= What relationship exists between the Aaronic and the Levitical priesthood? =9.= Name the special offices in the Aaronic priesthood, in order, with a statement of the specific duties and authority of each. =10.= Name the special offices in the Melchizedek priesthood, in order, describing the authority and duties of each. =11.= Describe the constitution and authority of each of the following presiding "quorums" in the priesthood:--1, The First Presidency; 2, The Quorum of the Twelve Apostles; 3. The Presiding Quorum of Seventy; 4, The Presiding Bishopric. =12.= Define "branch," "ward," and "stake," as used to designate divisions of the Church. =13.= Explain the constitution, authority, and special duties of:--1, Stake Presidency; 2, Standing High Council; 3, Ward Bishopric. =14.= What ordination in the priesthood is requisite in the case of members of the presiding organizations last named? =15.= Define "quorum" in its special sense as used by the Latter-day Saints. =16.= What is a Patriarch? (1. Define in this connection the term "evangelist"; 2. show in what respect succession to the presiding patriarchal office differs from that in other offices and callings in the priesthood.) =17.= Name the auxiliary organizations which operate as "helps in government" within the Church. =18.= Give the special duties of each of these. (Named on p. 216.) =19.= Show how the principle of common consent is observed in appointments to office within the Church. LECTURE XII, ARTICLE 7. Spiritual Gifts. =1.= Show that the existence of spiritual gifts has ever been characteristic of the priesthood. =2.= Give scriptural proof that such gifts will always be found in the Church. =3.= What is a miracle? =4.= Why are miracles called, by some, supernatural occurrences? =5.= For what purpose are spiritual gifts manifested in the Church? =6.= Show that miraculous manifestations are not an infallible indication of the operation of the priesthood. =7.= Name the spiritual gifts specifically mentioned in the scriptures. =8.= Describe the usual manifestation characterizing each of the following gifts, with scriptural illustrations of each:--1, The gift of tongues and interpretation; 2, of healing, and the gift of faith to be healed; 3, of visions; 4, of dreams; 5, of prophecy; 6, of revelation. =9.= Cite scriptural promises that certain sign-gifts of the Spirit shall follow the believer. =10.= Give instances of miracles wrought by evil powers. =11.= Cite the predictions of John the Revelator regarding such imitations of the gifts of the Spirit, which are to characterize the work of God in the last days. =12.= What did Christ say about signs and wonders that would be wrought by wicked men? =13.= What evidence have you of the existence of spiritual gifts in the Church today? LECTURE XIII, ARTICLE 8. The Bible. =1.= What position does the Bible occupy among the standard works of the Church? =2.= What reservation does the Church make in accepting the modern versions of the Bible as the unchanged word of God? =3.= Define "Bible." (1, Give the derivation of the word; and, 2, its modern usage.) =4.= Show that the division into Old and New Testaments is natural and self-suggestive. =5.= Explain the term "canon of scripture" as applied to the Bible. =6.= Explain, with scriptural references, the growth of the Old Testament from the time of Moses to that of Malachi. =7.= State what you know of the language in which the books of the Old Testament were originally written. =8.= What is the Septuagint? (1, Give the meaning of the term; 2, describe the origin of the book.) =9.= Classify the books of the Old Testament as at present compiled. =10.= What classification of Old Testament writings was recognized in the days of the Savior's ministry? =11.= What is the Pentateuch? (1, Define the term; 2, enumerate the books comprised; 3, state what you know of their authorship; 4, give an account of the copies or versions possessed by the Jews and the Samaritans anciently.) =12.= Name the Historical books in order. =13.= Name the Poetical books. (In this connection, define the term "Hagiographa.") =14.= Name the Prophetical books. (1, In their order as at present compiled; 2, in the probable order of their production.) =15.= What is meant by the Apocrypha? =16.= What is the New Testament? =17.= Give the principal historical evidence of investigation regarding the authenticity of the New Testament books. =18.= Name and classify the books of the New Testament. =19.= What is the Vulgate? =20.= Specify the principal modern versions of the Bible. =21.= Give evidence supporting belief in the genuineness and authenticity of the Bible. =22.= State the principal items of evidence from the book of Mormon, corroborating the authenticity of the Bible. =23.= Give the important conclusions of biblical scholars regarding the genuineness of the New Testament or of parts thereof. =24.= Give the principal biblical references to scriptures not contained in the Bible. LECTURE XIV, ARTICLE 8. The Book of Mormon. =1.= What is the Book of Mormon? =2.= How was the ancient record brought to modern notice? =3.= What do we learn from the title-page of the Book of Mormon as to the nations or peoples whose history is dealt with in the volume? =4.= Which was the earliest of the nations, mentioned in the Book of Mormon, which established itself on the American continent? =5.= Give an account of the journey of Lehi and his colony from Jerusalem to America. (State: 1, the Divine instructions directing Lehi to leave; 2, time of this occurrence; 3, the course of their overland journey; 4, journey across the ocean; 5, place of landing in America.) =6.= Describe the origin of Nephites and Lamanites respectively. =7.= Who were the Jaredites? (1, Why so named; 2, time and manner of their migration to this continent; 3, brief statement of their history.) =8.= How came the record of the Jaredites to be incorporated with the Nephite writings? =9.= What is known of Mulek and his people? =10.= Name the classes of plates referred to in the Book of Mormon (1, on the title page; 2, elsewhere in the volume). =11.= State what is known of the plates of Nephi (1, their origin; 2, the "larger" as distinguished from the "smaller" plates; 3, method by which the record grew). =12.= What is Mormon's abridgment of the plates of Nephi? =13.= Which of the plates of Nephi did Mormon include with his own abridgment? =14.= What great purpose of the Lord was subserved by this duplication of part of the ancient record? =15.= Describe the circumstances resulting in the plates coming into the custody of Joseph Smith (1, his first information regarding their existence; 2, his first view of the plates; 3, his four years of probation; 4, his possession of the plates). =16.= What other sacred articles were buried with the plates? =17.= What is meant by the Urim and Thummim? =18.= What purpose did these instruments serve in the work translation? =19.= Give an outline of the circumstances attending the translation and publication of the Book of Mormon (1, difficulties attending the work; 2, date of first publication). =20.= What is the testimony of the learned regarding the characters of parts of the original record? =21.= Summarize the evidence of the genuineness of the Book of Mormon. (Show the distinction between genuineness and authenticity.) =22.= Who were the three witnesses to the genuineness of the book? Give an outline of their testimony. =23.= Name the eight witnesses. To what did they testify? =24.= What is the so-called "Spaulding Story" of the origin of the Book of Mormon? Show its absurdity. =25.= Explain the arrangement of the several parts of the Book of Mormon. LECTURE XV, ARTICLE 8. Authenticity of the Book of Mormon. =1.= Summarize the proofs of the authenticity of the Book of Mormon. =2.= Show that the Book of Mormon and the Bible corroborate each other in matters on which they treat in common. =3.= Demonstrate the fulfillment of ancient prophecy in the coming forth of the Book of Mormon (1, of prophecies contained in the Pearl of Great Price; 2, of Old Testament prophecies, specifically those of Isaiah and Ezekiel). =4.= State what you know of the consistency of the Book of Mormon in style and matter. =5.= Give examples of Book of Mormon prophecies, the fulfillment of which is recorded therein. =6.= Give examples of Book of Mormon prophecies, the fulfillment of which has taken place since the closing of the record. =7.= State what you know of Book of Mormon prophecy yet awaiting fulfillment. =8.= Summarize the general results of modern investigation and research with which the Book of Mormon is in striking accord. =9.= Give evidence that America was inhabited at a very ancient period (1, cite the conclusions of investigators; and 2, compare with the Book of Mormon account). =10.= Give the principal evidence of the successive occupation of the American continent by different peoples in ancient times, confirm by the Book of Mormon account. =11.= Give the principal conclusions of investigators concerning the Asiatic origin of the first colonies who came to America. =12.= Summarize the evidence indicating their Israelitish origin. =13.= State in a general way the traditions of America's native people concerning:--1, The Deluge; 2, the Divinity of Christ, and His crucifixion. =14.= Show the resemblance of certain religious ceremonies as practiced by the Jews, and by some of the native American peoples. =15.= What evidence is there, external to the Book of Mormon, indicating the common origin of all the American "races"? =16.= Confirm the foregoing conclusions (11 to 15) by the Book of Mormon record. =17.= What is known of the written languages current among the Nephites? In what language were the plates of Nephi and those of Mormon inscribed? =18.= What external evidence is there of the Egyptian language having been known among the American peoples? =19.= Give evidence of the survival of the Hebrew language among the native tribes. =20.= What test of the authenticity of the Book of Mormon is given by the last of the writers? LECTURE XVI, ARTICLE 9. Revelation, Past, Present, and Future. =1.= What is revelation? Compare with inspiration. =2.= Show that revelation is God's chosen method of communication through the priesthood. =3.= What is known of God's revelations to:--1, Adam; 2, Enoch; 3, Noah; 4, Abraham; 5, Isaac; 6, Jacob; 7, Moses? =4.= Give examples of Divine revelation through other Old Testament prophets. =5.= Show that Christ was a revelator, while He dwelt among men. =6.= Give scriptural evidence of revelation having been given through the apostles of old. =7.= Show that the doctrine of continual revelation is reasonable. =8.= Show that it is scriptural. =9.= Show that continual revelation has ever been characteristic of the operations of the priesthood. =10.= Cite the principal objections to this doctrine, professedly founded on scripture. Show their unscriptural foundation. =11.= Give specific scriptures predicting that revelation is to characterize the Church in the last dispensation (1, from the Bible; 2, from the Book of Mormon). =12.= Give instances of modern revelation. Cite promises of the Lord in this dispensation assuring the continuation of revelation in the Church. =13.= Show the reasonableness of expecting yet further revelation. =14.= Show that the doctrine of no further revelation is comparatively modern, and unscriptural. =15.= Show that inspiration does not deprive man of his freedom or individuality. LECTURE XVII, ARTICLE 10. The Dispersion of Israel. =1.= Explain the term "Israel" (1, derivation of the word; 2, bestowal of the title on Jacob; 3, its use as the name of Jacob's posterity; 4, as a name of one of the kingdoms after the division of the nation; 5, as a title of the chosen people of God in a collective sense). =2.= Give a general outline of the Israelites' history from the time of Jacob receiving the name Israel, to the time of the first king. =3.= Outline the history of Israel as a united nation under the kings. =4.= State the circumstances attending the division of the nation. =5.= Outline the history of the kingdom of Judah after the division. =6.= The same of the kingdom of Israel. By what other name is this division of the people sometimes known? =7.= Define the terms "Hebrew" and "Jew." =8.= Show that the dispersion of Israel was fore-told by their prophets from very early times. =9.= On what conditions was this dispersion predicated? =10.= Cite Book of Mormon predictions concerning the dispersion. State specifically the prophecies of Zenos. Who was he? =11.= Give historical evidences of the fulfillment of these prophecies of dispersion in the case of the kingdom of Judah. What part did Nebuchadnezzar take in the work of dispersion? At what time? Give an account of the Babylonian captivity. How did Titus contribute to the work of dispersion? =12.= Give historical evidence of the fulfillment of prophecy relating to the dispersion of the kingdom of Israel. How did Shalmanezer and Sargon contribute to the dispersion? At what time? Show the literal fulfillment of Ahijah's prophecy to the wife of Jeroboam. =13.= Explain the term "Lost Tribes." =14.= What is known of the journeyings of the Lost Tribe? LECTURE XVIII, ARTICLE 10. The Gathering of Israel. =1.= Cite Bible promises of the gathering associated with predictions of the dispersion; specifically those by, 1, Moses; 2, Nehemiah; 3, Isaiah; 4, Jeremiah; 5, Ezekiel; 6, Amos. =2.= Give Book of Mormon prophecies regarding the gathering, especially those uttered, 1, by Lehi; 2, by Nephi, his son; 3, by Christ in the course of His ministrations among the Nephites. =3.= Cite instances of modern revelation concerning the gathering. =4.= What does the plan of the gathering of Israel in the last days comprise? =5.= Show that the authority for prosecuting the work of gathering has been given to the Church in this dispensation. =6.= What is the purpose of the gathering? =7.= Give an account of the work as now in progress. =8.= In what respect are the people of Israel a chosen people? =9.= Show how the fulfillment of the promise made to Abraham, that through his descendants all nations of the earth should be blessed, has been brought about through the dispersion of Israel. =10.= Give another evidence of the fulfillment of that prediction, based on the lineage of Christ. =11.= Give scriptural prophecies relating to the restoration of the Ten Tribes. =12.= Show that the establishment of Zion is to precede the restoration of the Ten Tribes. LECTURE XIX, ARTICLE 10. Zion. =1.= Show from the scriptures that two gathering places are to be established in the last dispensation. =2.= Define "Zion" (1, meaning of the term; 2, its varied applications). =3.= Give an outline of the history of Jerusalem from the time of its first mention in scripture to that of its overthrow by the Romans. =4.= Cite scriptural promises relating to the future glory of Jerusalem. =5.= Explain the application of the term "New Jerusalem." =6.= Show from Book of Mormon and modern scripture that the Zion of the western continent and the New Jerusalem are identical. =7.= Cite the prophecy of Christ to the Nephites that a New Jerusalem shall be established on the western continent. =8.= Give the prediction of Ether the Jaredite relating to the establishment of the New Jerusalem. =9.= What is meant by the Zion of Enoch? (1, Give outline of the history of the ancient people so designated; 2, cite promises of the return of Enoch and his people.) =10.= What is known through modern revelation as to the location of Zion or the New Jerusalem? =11.= What is meant by Stakes of Zion? =12.= What conditions will determine the time of the redemption of Zion in the present dispensation? LECTURE XX, ARTICLE 10. Christ's Reign on Earth. =1.= Compare the conditions attending Christ's first advent, with those predicted for His second coming. =2.= Cite scriptural prophecies regarding the second coming of Christ, with attendant signs (1, Biblical; 2, Book of Mormon; 3, modern). =3.= What evidence have you to prove that the predicted second coming of Christ is near at hand? =4.= What is known as to the time of his coming? =5.= Show by scripture that Christ is to reign as King on earth. =6.= Demonstrate the relation between the Kingdom of God and the Church of Christ. =7.= Show the distinctive sense in which the Kingdom of God and the Kingdom of Heaven are spoken of in modern revelation. =8.= What will be the position of honest and honorable men who are not members of the Church when the Kingdom of Heaven is established? =9.= What is the Millennium? =10.= Give scriptural authority for your belief as to the conditions that are to characterize the Millennium. =11.= What will be the condition of Satan during and after the Millennium? LECTURE XXI, ARTICLE 10. Regeneration and Resurrection. =1.= Explain the statement that the earth is under a curse. =2.= What is meant by the predicted regeneration of the earth? =3.= When will this change be completed? =4.= What is known as to the future condition of the earth in its regenerated state? =5.= What is the attitude of science regarding the earth's regeneration? =6.= What is meant by the resurrection of the body? =7.= What are the teachings of the Church regarding the literalness of the resurrection? =8.= Upon what does our belief in the doctrine of the resurrection depend? =9.= Give scriptural evidence supporting belief in the resurrection (1, Old Testament; 2, New Testament; 3, Book of Mormon; 4, modern). =10.= Specify the general resurrections spoken of in the scriptures. =11.= How was the first resurrection inaugurated? =12.= Give an account of the resurrection of the just immediately following the resurrection of Christ. =13.= Cite Book of Mormon prophecy regarding the resurrection of Christ and that of the righteous immediately following. =14.= Give a summary of the teachings by the apostles of old, regarding the resurrection at the time of Christ's second coming. =15.= Cite modern revelation on the same subject. =16.= Compare the scriptural descriptions of the first resurrection, or the resurrection of the just, with those of the second, or the resurrection of the unjust. =17.= Show that the resurrection is to be universal, applying both to righteous and wicked. =18.= What will be the lot of the heathen in the resurrection? (Support your answer by scripture.) =19.= What is known of the intermediate state of the soul, between death and the resurrection? =20.= Define "Paradise." Show that Paradise is not the place of final glory. LECTURE XXII, ARTICLE 11. Religious Liberty and Toleration. =1.= What is worship? =2.= Show that man's ability to worship rightly is a measure of his conception of God's attributes and powers. =3.= Show that worship, to be valid, must be voluntary. =4.= Demonstrate man's right to freedom in worship. =5.= Explain the intolerance, in matters of worship, characterizing early and modern times. =6.= Show that intolerance is unscriptural. =7.= Demonstrate that tolerance is not necessarily acceptance. =8.= Show that man, being free to choose for himself, is justly held accountable for his acts. =9.= Explain Christ's expression, "In my Father's house are many mansions." =10.= What kingdoms or degrees of glory are specified in the revealed word? =11.= Who are to inherit the Celestial glory? =12.= For whom is the Terrestrial glory provided? =13.= Who will be consigned to the Telestial kingdom? =14.= What is known of the gradation of glory within each of the kingdoms specified? =15.= Who are the Sons of Perdition? What is known of their fate? LECTURE XXIII, ARTICLE 12. Submission to the Law of the Land. =1.= What are the teachings of the Church regarding the duties of its members with respect to the secular law? =2.= Cite instances recorded in the Old Testament of Divine approval and admonition regarding the secular laws. =3.= Give examples from the life of the Savior. =4.= What were the teachings of the apostles of old regarding the observance of the law of the land by the members of the Church? =5.= Cite the word of the Lord as given through modern revelation regarding the attitude of members of the Church toward the governments under which they live. =6.= What has the Lord said as to His judgment concerning those who are effectually prevented by their enemies from a strict compliance with His requirements? =7.= Give a modern instance of an abandonment by the Church, under pressure of secular law, of a Divine requirement. =8.= Show that secular authority is recognized of God as necessary to the government of mankind, and that the officers of the law are therefore to be obeyed. =9.= Summarize the declarations of belief regarding the duty of the Church toward the law of the land, as formulated by Joseph Smith, and as adopted by the Church. LECTURE XXIV, ARTICLE 13. Practical Religion. =1.= Give James' definition of pure religion. =2.= Show that religion is not theological formula, but practical application of recognized principles of right. =3.= What is the teaching of the Church regarding man's relationship to God? =4.= Show that benevolence is enjoined by scripture. (Give, 1, instances from the teachings of the Savior; 2, those of His apostles; 3, those of modern requirement.) =5.= Specify the means of donation for benevolent purposes, provided by the Church today. =6.= Outline the modern Church plan of, 1, free-will offerings; 2, fast offerings as a modification of the foregoing. =7.= Explain the advantages of fast-day observance, and fast-offerings, among members of the Church. =8.= What is tithing? =9.= Cite biblical authority for the observance of the law of tithing in ancient times. =10.= State the requirements made by revelation for the tithing of the people today. =11.= What is meant by consecration and stewardship? =12.= Give scriptural instances of God's people having lived in the United Order. (Cite, 1, from Pearl of Great Price; 2, from Bible; 3, from Book of Mormon.) =13.= Explain the United Order, or the Order of Enoch, as provided for the Church through modern revelation. =14.= Show that individual freedom is provided for in the plan of the United Order. =15.= Cite scriptural instances of the Lord's denunciation of the idler. =16.= What is the teaching of the Church regarding the propriety and necessity of marriage? =17.= What has the Lord said through revelation of those who forbid marriage? =18.= What is Celestial Marriage? =19.= Show that the authority of the priesthood is necessary in the making of contracts that are to be of effect after the death of the parties. =20.= What does the Church teach regarding the enormity of the sin of unlawful association of the sexes? Cite the declaration of Alma in this connection. =21.= State the provisions of the revelation known as the Word of Wisdom. INDEX. Aaron, literal descendants of, 214. Aaronic priesthood, 207; restored to earth in this dispensation, 19. Adam, his part in the Fall, 68. Agency of man, 54; God-given, 73. America, ancient civilization in, 305. America, ancient occupation of, 293. America, successive occupation of, 295. American Indians (Lamanites), 300. American peoples, native, Asiatic origin, 296; common origin of all, 300; Israelitish origin of, 296. Ancient Americans, traditions of, 305; written language of, 301. Ancient prophecy concerning Book of Mormon, 283. Anointed One (Christ), 383. Apocrypha, 249. Apostasy from the Primitive Church, 203; degeneracy incident to the, 217; early beginning, 218; foretold, 205. Apostle, office of, 212. Apostles, Quorum of the Twelve, 213. Appendix, 463. Archeological evidence regarding the Bible, 260. Archeology and ethnology, evidence supporting Book of Mormon, 291. Articles of Faith, origin of, 4, 24. Associations, Mutual Improvement, 216. Associations, Primary, 216. Atheism and idolatry, 44; atheism, definition of, 51; a fatal belief, 53; atheism and immaterialism, 53. Atonement of Christ, 76; a sequence of the Fall, 70, 77; confidence in, essential to salvation, 116; extent of, 87; fore-ordained and foretold, 83; general effect of, 90; individual effect of, 92; nature of, 77; proved by evidence, 96; vicarious sacrifice, 79; voluntary, 81. Attributes of God, 42, 103. Authenticity and genuineness of the Bible, 254. Authenticity of Book of Mormon, 281. Authority, Divine, in present dispensation, 193. Authority in the ministry, 184. Authority, secular, submission to, 424. Baptism; among Greeks, 160; among Nephites, 143; early Christian, 160; essential to salvation, 130; establishment of, on earth, 123; first modern, 143; fit candidates for, 126; for the dead, 148; of infants, 127, 128, 129, 137; meaning of the term, and early usage, 139, 159; mode of (by immersion), 139; nature of the ordinance, 122; preparation for, 137; purpose of, 124; "re-baptism," 144; repeated baptisms, 147; required of all, 148; symbolism of, 140. Belief, faith, and knowledge, 98. Belief in God, natural, necessary, 48-49. Benevolence, 443. Bible, acceptance of by the Church, 240; authenticity and genuineness of, 254; Book of Mormon testimony concerning, 255; the name, 241; Old Testament, 243; New Testament, 249, 258; versions of, 253, 257. Bishop, the Presiding, 214; of ward, 215. Bishopric, Presiding, 214; Ward, 215. Body, sanctity of, 459. Book of Mormon, 261; authenticity of, 281, biblical prophecies concerning, 284; compared with Bible, 255, 282; classification and arrangement of, 274; consistency of, 287; contained prophecies, 288; divisions of, 264; external evidences concerning, 291; genuineness of, 275; plates of, 10, 269; prophecies concerning, 283; "Spaulding Story" of, 278; testimony of witnesses concerning, 276, 277, 279; theories concerning, 278; title page of, 263, 278; translation of, 273. Celestial kingdom, or glory, 94, 417. Celestial marriage, 457. Charity and love, 444, 460, 461. Children, innocent before God, 90-92. Children and the fathers, mutually dependent, 156, 161. Chosen people, Israel, 352, 355. Christ, the "Anointed One," 383; atonement wrought by (see "Atonement of Christ"); Church of, 376; first advent of, 367; second coming, 367-368; time of second coming, 373; ministry of, among the dead, 150; reign of, 367, 374; resurrection of, 396. Church of England, teachings regarding God, 48. Church of Christ, 376. Church and Kingdom, 376. Church, apostasy from the primitive, 203; apostasy from, foretold, 205; the primitive, 201. Church organization, plan of, 201; restoration of, 206; standard works of, 5. Church-schools, 216. Civil war,--predicted by Joseph Smith, 22. Class review, exercises for, 463. Classes, Religion, 216. Commandments, The Ten,--found among relics of ancient Americans, 297, 303. Confession necessary to forgiveness, 113. Consecration and stewardship, 449. Continual revelation, doctrine of, 314, 324; alleged scriptural objections to, 317. Council, Standing High, 215. Council, Traveling High, 213. Covenants for eternity, 457. Creations, spiritual, 199. Creed, the Nicene, 47. Deacon, office of, 209. Dead, baptism for the, 148; Christ's ministry among the, 151; to have the gospel preached to them, 150; vicarious labor in behalf of, 152, 156. Decline of spiritual gifts, incident to the apostasy, 238. Degrees of glory, 94. Didactic books of New Testament, 253. Discontinuance of plural marriage, 435, 440. Dispersion of Israel, 326-339. Divine authenticity of Book of Mormon, 281. Dreams and visions, 229. Druidical sacrifices, 52. Earth, during and after Millennium, 383; regeneration of, 385; under the curse, 384. Eden, Garden of, 66, 74. Egyptian language among ancient American peoples, 301. Elders, office of, and quorum organization, 210. Elijah, confers authority for vicarious labor for dead, 20, 154. Enoch, order of, 451; Zion of, 358. Eternal covenants, 457. Ethnology and archeology, testimony supporting Book of Mormon, 291. Evangelists, or patriarchs, 211. Evidence supporting faith, 104-105. Exaltation and salvation, 94. External evidence regarding Book of Mormon, 291. Fairchild, James H., on "Spaulding Story," 279. Faith, Articles of, 4, 24. Faith, a condition of, 109; compared with belief and knowledge, 98; essential to salvation, 110; foundation of, 102; a gift from God, 111; justification by, 120; nature of, 98; misplaced, example of, 120; a principle of power, 106; incomplete without works, 111; supported by evidence, 104-105. Fall, the, 54, 66; fore-ordained and necessary, 71, 75; immediate results of, 70. False teachers, prophesied of, 193. Fast-day observance, 446. Fast-offerings, 446. Fathers and children, mutually dependent, 155, 161. Final resurrection, 401. First resurrection, 396-400. Fore-ordination and pre-existence, 195. Fore-ordination does not imply compulsion, 196. Forgiveness of sins, to obtain, 113; not always immediate, 121. Forgiving others their trespasses, 114. Free agency of man, 54. Free-will offerings, 446. Future revelation expected, 323. Garden of Eden, 66. Gathering of Israel, 341; extent and purpose of, 350; two places appointed, 356; in progress now, 355; predicted, 341. General resurrections, two, 396. General salvation, 90. Genuineness and authenticity of Bible, 254; of parts of New Testament, 258; of Book of Mormon, 275. Ghost, Holy; see "Holy Ghost." Gift of God, faith a, 111; repentance a, 118. Gift of healing, 227; of prophecy, 231; of revelation, 232; of tongues and interpretation, 226; of visions and dreams, 229. Gifts of the Spirit, see "Spiritual gifts." Gifts, spiritual, imitation of, 235. Glory, Degrees of, 94, 416, 420; Celestial, 94, 417; Terrestrial, 95, 418; Telestial, 95, 419, 423. God and the Godhead, 27. God, attributes of, 42, 103; belief in, natural, 48; and necessary, 49; importance of belief in, 49; existence of, 27; evidence from history and tradition, 28; evidence from reason, 30; evidence from revelation, 35; in nature, 50; natural indications of, 50; personality of, 41. Godhead, personality of each member of, 41; a Trinity, 38; unity of, 39; sectarian view of, 46. Gospel to be preached to the dead, 150. Government, Church, helps in, 216. Governments, secular, obedience to, 424. Greeks, baptism among, 160. Hagiographa, 248. Hands, imposition of, in ordinances, 174, 187. Healing, gift of, 227. Heathen, in first resurrection, 404. Hebrew language, survival of among American aborigines, 302, 307. Hebrews, 339. Helps in church government, 216. High Council, The Standing, 215; The Traveling (quorum of the Twelve Apostles), 213. High Priesthood, President of the, 213. High Priest, office of, and quorum organization, 211; Presiding, 213. Historical books, of Old Testament, 248; of New Testament, 252. History and tradition, supporting evidence of God's existence, 28. Holy Ghost, bestowal of, 170; effect of, on the individual, 173; exceptional visitations, 169; gifts of, see "Spiritual Gifts"; office of, 167; personality and powers of, 164; promised, 163; scriptural titles of, 41-42; to whom given, 168. Holy Spirit, see "Holy Ghost." Idolatry and atheism, 44; idolatry, examples of atrocious, 51; practices in general, 51. Imitations of spiritual gifts, 235. Immaterialism and atheism, 53. Immersion, the proper mode of baptism, 139. Importance of belief in God, 49. Imposition of hands, in ordinances, 174, 187. Improvement Associations, Mutual, 216. Indians, American (Lamanites), 300. Individual salvation, 90, 92. Infant Baptism, see "Baptism." Inspiration and revelation, 308, 324. Intermediate state of the soul (Paradise), 405. Interpretation of tongues, gift of, 226. Intolerance, in religion, 409, 414, 422. Innocence of children, 90-92. Israel, 326; a chosen people, 352, 355; dispersion of, 326-328, 329, 332, 355; gathering of, 341; gathering of, now in progress, 351, 355; kingdom of, 327. Jaredite nation, 266. Jerusalem, history of, 358, 359, 366. Jerusalem, The New (Zion), 360. Jews, 339. John the Baptist, conferred the Aaronic priesthood, 19, 193. Joseph Smith, authenticity of his mission, 13; authority received by, 19; parentage, youth, etc., 6; his first vision, 9; visited by Moroni, 10; persecution of, 21; a true prophet, 20; tribute to, 25; martyrdom of, 13, 25; references to life of, 26. Journeyings of the Ten Tribes, 340. Judah, kingdom of, 327. Justification by faith alone, dogma of, 120. Kingdom of God, 374-377; and Church of Christ, 376. Kingdom of Heaven, 377-379. Kingdom of Israel, 327. Kingdom of Judah, 327. Knowledge compared with faith and belief, 98. Lamanites, 265, 292. Language of ancient Americans, 301; of Book of Mormon record, 301; of Old Testament original, 246. Latter-day Church, 206. Laws of the land, submission to, 424-438. Laying-on of hands, in ordinances, 171, 174. Levitical priesthood, 208. Life, Tree of, 68. Lord's Supper, see "Sacrament." Love and Charity, 444, 460, 461. Luther, Martin, on Justification by faith, 121. Man, accountability of, 57, 415; free agency of, 54; responsibility of, 57. Marriage, 455; Celestial, 457; plural, discontinuance of, 435, 440. Martyrdom, seal of (Joseph Smith), 25. Martin Luther, on justification by faith, 121. Mayas, sacred language of, 302. Melchizedek priesthood, 208; restored to earth, 19, 194. Members of the Godhead, personality of 41. Men called of God, 184. Mexican traditions concerning the Savior, 307. Millennium, 379, 383. Ministrations, unauthorized, 189. Ministry, authority in, 184; ordination to, 187. Miracles, 222; an aid to spiritual growth, 238; testimony of, not infallible, 233; wrought by evil powers, 234. Missing Scripture, mentioned in Bible, 260. Mode of baptism, 139. Modern revelation, 320. Moloch, horrible worship of, 52. Mormon, Book of, see "Book of Mormon." Moroni, the angel, visits Joseph Smith, 10-12, 261. Moses, conferred authority on Joseph Smith, 20, 351. Mutual Improvement Associations, 216. Nature, God in, 50. Nature, proofs from, regarding theism, 31. Natural indications of God, 50. Naturalness of belief in God, 48. Necessity of belief in God, 49. Nephites, 264; baptism among, 143; sacrament instituted among, 176; visited by Christ, 143, 176. New Jerusalem (Zion), 360. New Testament, 249; authenticity and origin of, 249; classification of, 252; didactic books, 253; genuineness of, 258; historical books, 252; prophetical books, 253. Nicene Creed, 47. Obedience to law, 424-440. Offerings, fast, 446; free-will, 446; and tithes, 446-447. Ordination to the ministry, 187. Old Testament, 243; its origin and growth, 243; original language of, 246; Historical books, 248; Pentateuch, 247, 257; Poetical books, 248; Prophetical books, 248, 258; Septuagint version of, 246. Omniscience, omnipotence, and omnipresence of God, 42-43. Pagan ignorance of resurrection, 403. Paradise, 405. Passover and sacrament, 182. Patriarchs, or evangelists, 211. Patriarchal office, succession in the, 211. Pentateuch, 247; Samaritan copy of the, 257. Perdition, Sons of, 62, 421. Persecution of Joseph Smith, 24. Personality of the Godhead, 41; of the Holy Ghost, 164. Peter, James, and John confer the Melchisedek priesthood, 194. Plates of Book of Mormon, 10, 269; of Nephi, 269; of Mormon, 269, 270. Plural marriages, discontinuance of, 435, 440. Poetical books of Old Testament, 248. Power, through faith, 106. Practical religion, 441. Pre-existence of spirits, 197. Presidency in the priesthood, 212. Presidency, The First, 213. Presidency of Stakes, 215. President of the High Priesthood, 213. Presiding Bishopric, 214. Presiding quorum of Seventy, 214. Priesthood, Aaronic, 207; local organizations of, 215; Levitical, 208; Melchisedek, 208; quorum organizations of, 212; orders of, 207; restoration to earth, 206; specific duties in, 209. Priests, 210. Priests, High, 211. Primary Associations, 216. Primitive Church, 201; apostasy from, 203, 205. Prophecy, concerning Book of Mormon, 283; biblical, concerning Book of Mormon, 284; gift of, 231. Prophet, usage of the term, 237. Prophets, of old, organized, 237. Prophets, School of the, 237. Prophetical books, Old Testament, 248; New Testament, 253. Punishment for sin, 61; duration of, 63; "endless" and "eternal," 63. Quorum organizations, 212; of deacons, 209; of elders, 210; of high priests, 211; of the First Presidency, 213; of the Twelve Apostles, 213; of teachers, 210; of seventies, 210; of seventies, the Presiding Quorum of, 214. Quorum, special usage of term, 209. Reason, supporting theism, 30. "Re-baptism," 145; "re-baptisms" recorded in Scripture, 146. Redemption from the Fall, universal, 96; see "Atonement." Regeneration of earth, 385. Reign of Christ on earth, 367, 374. Relief Society, The, 216. Religion and Theology, 4. Religion classes, among the Latter day Saints, 216. Religion, practical, 441. Religious liberty and toleration, 406; intolerance, 409, 414, 422. Remission of sins, to obtain, 113 Renewal of the earth, 385. Repentance, essential to salvation, 117; a gift from God, 118; here and hereafter, 119; nature of, 113; not always possible, 118. Responsibility of man, 57. Restoration of the Church, 206. Restoration of the Ten Tribes, 353. Results of the Fall, 70. Resurrection of the body, 391; inaugurated, 396; the first, 396; heathen in the first, 404; the final, 401; of Christ, 396; and the general resurrection immediately following, 396; predicted, 393; at second coming of Christ, 398; pagan ignorance concerning, 403. Resurrections, two general, of just and of unjust, 396. Revelation, 308; ancient, 311; continual, 314; alleged scriptural objections to continual revelation, 317; gift of, 232; future, expected, 323; God's means of communication, 310; revelation and inspiration, 308, 324; modern, 320; supporting theism, 35. Review exercises for class, 463. Sacrament of the Lord's Supper, 175; errors, concerning, 183; emblems used in, 179; fit partakers of, 177; institution of, among Jews, 175; among Nephites, 176; manner of administering, 180; purpose of, 179; sacrament and passover, 182; usage of term "sacrament," 182. Sadducees, 404. Salvation, general, 90; individual, 90; and exaltation, 94. Sanctity of the body, 459. Satan, 57, 64, 382. Schools, Church, 216; Sunday, 216. School of the Prophets, 237. Scripture missing, mentioned in Bible, 260. Seal of martyrdom, Joseph Smith, 25. Secular authority, submission to, 424-438. Septuagint, 246, 257. Serpent, curse on, 74. Seventies, office of, and quorum organization, 210. Sexes, unlawful association of, 459. Sin, 59; commission of, in ignorance, 60; forgiveness for, 113; punishment for, 61; unpardonable, 62. Smith, Joseph, see "Joseph Smith." Society, the Relief, 216. Sons of Perdition, 62, 421. "Spaulding Story" of the Book of Mormon, 278. Spirit, Holy, see "Holy Ghost." Spiritual creations, 199. Spiritual gifts, 219; characteristic of the Church, 219; decline of, incident to the apostasy, 238; exist in Church today, 236; partial enumeration of, 225; imitations of, 235; modern manifestations, 239; nature of, 220. Stakes of Zion, 215. Stake Presidency. 215. Standard works of the Church, 5. Stewardship and consecration, 449, 450. Submission to laws of the land, 424-438. Succession in patriarchal office, 211. Sunday schools, 216. Teachers, false, 192. Teacher, grade of, in Aaronic priesthood, 209. Telestial glory, 95, 419, 423. Temples, ancient and modern, 157. Temptation of Eve, 67. Ten Commandments, The, found among relics of ancient Americans, 303. Terrestrial glory, 95, 418. Testament, New, see "New Testament." Testament, Old, see "Old Testament." Testimony of miracles, not infallible, 233. Theism, modifications of, defined, 51. Theology, 2; extent of, 3; importance of study, 1; and religion, 4. Theories of Origin of Book of Mormon, 278. Thousand years of peace (Millennium), 379, 383. Time of Christ's coming, 373. Tithing, law of, 447, 449. Title page of Book of Mormon, 263. 278. Toleration, religious, 406; does not imply acceptance, 414. Tongues, gift of, 226; interpretation of, 226. Tradition and history supporting theism, 28. Traditions among American aborigines, confirming Book of Mormon, 305. Tradition, Mexican, regarding the Savior, 307. Transgression, 54. Translation of the Book of Mormon, 273. Tree of Knowledge of Good and Evil, 68. Tree of Life, 68. Tribes, The Ten, or The Lost, 335, 338; journeyings of, 340; restoration of, 353. Trinity, The, 38. Unauthorized ministrations, 189. United Order, 451. Unity of the Godhead, 39. Universal and unconditional redemption from effects of the Fall, 96. Unlawful association of the sexes, 459. Unpardonable sin, 62. Versions of Old Testament, 246. Versions of Bible, 246, 253, 257. Vicarious nature of the atonement, 79. Visions and dreams, 229. Ward, organization, and officers of, 215. Ward Bishopric, 215. Witnesses to Book of Mormon, Testimony of, the Three, 276; the Eight, 277; notes concerning, 279. Works of the Church, standard, 5. Written language of ancient Americans, 301. Zion, 356; the name, 357; founding of in Missouri, 366; Zion of Enoch, 358; the New Jerusalem, 360. 
45054	----	http://mormontextsproject.org/ for a complete list of Mormon texts available on Project Gutenberg, to help proofread similar books, or to report typos. Essentials in Church History A History of the Church from the Birth of Joseph Smith to the Present Time (1922), with Introductory Chapters on the Antiquity of the Gospel and the "Falling Away" By Joseph Fielding Smith of the Council of the Twelve, and Church Historian Published by The Church of Jesus Christ of Latter-day Saints Salt Lake City, Utah Deseret News Press 1922 Copyright 1922, by Heber J. Grant, Trustee-in-Trust for the Church of Jesus Christ of Latter-day Saints. Electronic edition produced by the Mormon Texts Project. To report typos or formatting errors, you can email mormontextsproject@gmail.com Volunteers who helped with this book: Eric Heaps, Meridith Crowder, Byron Clark, Jean-Michel Carter, Tod Robbins, Ben Crowder, Stephen Bruington, Benjamin Bytheway. Version 1.0 Preface The need of a history of the Church in one volume that can be used for general reading, and at the same time meet the requirements of a text-book in the priesthood quorums, Church schools and auxiliary organizations, for a long time has been recognized. In the preparation of this volume, all these requirements have been given thoughtful consideration. As the title of the book, _Essentials in Church History_, implies, the vital and essential points of history and doctrine have been selected, and as far as possible, arranged in chronological order. The doctrines and revelations given to the Prophet Joseph Smith have been interwoven with the main story of the history in a manner, it is hoped, that will prove to be both interesting and instructive to the casual reader, as well as to the careful student. Moreover, the work has been prepared with the desire that the arrangement of the material will stimulate in the reader a zeal for further research and study of other and more extensive histories, particularly the _Documentary History of the Church_, in six volumes, which covers the period of the life of the Prophet Joseph Smith. It is impossible to give, in one volume, in detail all the important incidents in the history of the Church. However, this volume is sent forth on its mission with the hope that it will answer fully the purpose for which it was written. Grateful appreciation is hereby acknowledged for invaluable assistance given by Dr. John A. Widtsoe, of the council of the twelve, in the preparation of the manuscript. I also desire to express sincere thanks to Elders Edward H. Anderson, J. M. Sjodahl, Andrew Jenson, August William Lund and others, who have so willingly and cheerfully assisted in the preparation of the work. Joseph Fielding Smith Table of Contents Part One -- Introductory: The Gospel in Ancient and Mediaeval Times Chapter 1. Antiquity of the Gospel Chapter 2. The Falling Away Chapter 3. The Protestant Revolution Part Two -- Opening of the Dispensation of the Fulness of Times Chapter 4. Necessity for a Restoration Chapter 5. The Ancestry of Joseph Smith Chapter 6. Boyhood of Joseph Smith Chapter 7. The Vision Chapter 8. The Visitation of Moroni Chapter 9. Joseph Smith Receives the Record--The Priesthood Restored Chapter 10. The Witnesses of the Book of Mormon Chapter 11. Revelation on Doctrine and Church Government Chapter 12. Organization of the Church Chapter 13. Beginning of the Public Ministry of the Church Chapter 14. The Public Ministry of the Church (2) Part Three -- The Ohio and Missouri Period Chapter 15. Removal of the Church in New York to Ohio Chapter 16. The Land of Zion--Its Dedication Chapter 17. The Book of Commandments--The Vision of the Glories--The Hiram Mobbing Chapter 18. Organization of the First Presidency--Important Revelations Chapter 19. Expulsion from Jackson County Chapter 20. The Patriarchal Priesthood--Zion's Camp Chapter 21. Choosing of the Twelve and Seventy--Dedication of the Kirtland Temple Chapter 22. Clay County Rejects the Saints--Apostasy and Sorrow Chapter 23. The Presidency Move to Missouri--Excommunication of Oliver Cowdery and Others Chapter 24. Difficulties in Missouri--Governor Boggs' Order of Extermination Chapter 25. Persecutions of the Saints Chapter 26. The Expulsion from Missouri Part Four -- The Nauvoo Period Chapter 27. The Founding of Nauvoo Chapter 28. Foreign Missionary Labors Chapter 29. Appeal to Washington for Redress--Further Missouri Persecutions Chapter 30. The Nauvoo Temple and Ordinances Therein--Important Events Chapter 31. Joseph Smith Accused as Accessory to Assault on Boggs Chapter 32. Doctrinal Development and Prophecy Chapter 33. Missouri's Third Attempt to Capture Joseph Smith Chapter 34. Joseph Smith's Candidacy for President--Nauvoo Conspiracy Chapter 35. The Martyrdom Chapter 36. The Succession of the Twelve Apostles--Preparation to Leave Nauvoo Part Five -- The Settlement in the Rocky Mountains Chapter 37. The Exodus from Nauvoo Chapter 38. The Mormon Battalion Chapter 39. The Pioneers Chapter 40. In "the Land of Promise" Chapter 41. Organization of the Presidency--Church Activities Chapter 42. Church Activities Chapter 43. "The Utah War" Chapter 44. The Mountain Meadows Massacre Chapter 45. The Army in Utah Chapter 46. A Period of Strife and Bitterness Chapter 47. The Mission of Governor Shaffer and Judge McKean Chapter 48. Church Colonization and Progress Part Six -- Recent Development Chapter 49. The Second Period of Apostolic Presidency Chapter 50. The Administration of President John Taylor Chapter 51. The Administration of President Wilford Woodruff Chapter 52. The Administration of President Lorenzo Snow Chapter 53. The Administration of President Joseph F. Smith Chapter 54. The Administration of President Heber J. Grant Appendix The Auxiliary Organizations of the Church General Authorities of the Church Stakes of Zion Church Publications List of Authorities and Books of Reference Part One Introductory: The Gospel in Ancient and Mediaeval Times Chapter 1 Antiquity of the Gospel The Gospel Older than the Law From the time of the exodus from Egypt until the advent of Jesus Christ the Israelites were subject to the laws given to Moses. The belief is held by many that when the Savior supplanted these laws with the Gospel it was the first appearance among men of that great plan of salvation. The Gospel is much older than the law of Moses; it existed before the foundation of the world. Its principles are eternal, and were made known to the spirits of men in that antemortal day when Jesus Christ was chosen to be the "Lamb slain from the foundation of the world." All necessary preparations were made in the spirit life for the peopling of this earth in a mortal existence. It was there decided that Adam should come to this earth and stand as the progenitor of the race. The Fall of Man and His Redemption That Adam and his posterity might gain the experience that can only be obtained in mortality, it was necessary that he should break the law by which he was governed in the Garden of Eden, and thereby subject himself and his posterity to death. To gain an exaltation man must have experience and must exercise his free will. Then, knowing both good and evil, by obeying the will of the Father he will receive a reward for the good deeds done while in the flesh. The fall of man brought temptation, sin and death. It was therefore essential that a Redeemer be provided through whose atonement for the fall, all men, without regard to their belief, race, or color, are entitled to come forth in the resurrection of the dead, to be judged according to their works. "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive" (1 Cor. 15:21-22). Individual Salvation Taught to Adam Individual salvation requires that a man must repent and accept the fulness of the Gospel if he would be exalted in the kingdom of God. This plan of salvation was taught to Adam after his expulsion from the Garden of Eden. He was baptized in water for the remission of his sins, in the name of the only Begotten of the Father, and received the Holy Ghost. He and his wife, Eve, were commanded to teach their children the Gospel, that they also "might be sanctified from all sin, and enjoy the words of eternal life in this world, and eternal life in the world to come, even immortal glory" (Moses ch. 6). In obedience to this commandment Adam and Eve made all these things known to their sons and daughters. Thus the Gospel was taught in the beginning and was declared from generation to generation. Adam received the Holy Priesthood, which was also conferred upon the patriarchs who followed after him. They were "preachers of righteousness, and spake and prophesied, and called upon all men, everywhere, to repent, and faith was taught unto the children of men" (Moses 6:22). The Gospel Rejected in Days of Noah In the days of Noah the Gospel was universally rejected, save by Noah and his immediate family--in all eight souls. Noah had labored diligently and long to bring mankind to repentance, but without avail, "for all flesh had corrupted his way upon the earth" (Moses 8:29). After the destruction of the wicked in the flood, the Gospel continued to be taught by Noah and the later patriarchs, but quite generally it was not received. Melchizedek, king of Salem, through his faithfulness, became a great high priest, and the people of the Church in his day honored him by calling the "Holy Priesthood after the order of the Son of God," by his name, "out of respect or reverence to the name of the Supreme Being" (D. & C. 107:4). From Melchizedek, Abraham received the Priesthood, and to Melchizedek, as the properly authorized servant of the Lord, Abraham paid tithes of all he possessed (Gen. 14:20). The Covenant with Abraham Unto Abraham also was the Gospel preached and the Lord made covenant with him that through him and his posterity should all nations of the earth be blessed (Gen. 22:18). This same Gospel was also declared to the children of Israel in its simple truth; but they proved unworthy to receive it in its fulness, due to their long sojourn in Egypt, where they had partaken of the customs, traditions and theology of the Egyptians, and therefore "the word preached did not profit them, not being mixed with faith in them that heard it" (Heb. 4:2). The Lord endeavored to establish the fulness of his Gospel and authority among them, which Moses plainly taught, and he sought to sanctify the people, "that they might behold the face of God; but they hardened their hearts and could not endure his presence, therefore the Lord in his wrath (for his anger was kindled against them) swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory" (D. & C. 84:23-24). The Higher Priesthood and the Carnal Law It became necessary, therefore, for the Lord to take Moses and the Higher Priesthood out of their midst, but the Lesser Priesthood, which holds the keys of the ministering of angels and the preparatory Gospel--faith, repentance and baptism for the remission of sins--he permitted to remain. To this he added the carnal law, known as the law of Moses, which was added, so Paul informs us, as a schoolmaster to prepare them to receive the fulness of the Gospel when restored by Jesus Christ. The Israelites, from the time they entered the promised land to the coming of the Son of God, were living under the law of Moses, which laid upon them severe and exacting restrictions because of their refusal to receive the fulness of the Gospel when it was offered in the wilderness. When the Savior came, it was to complete and fulfil the ends of this law, of which he said not one jot or title should pass until all was fulfilled. Dispensation of the Meridian of Time In the Dispensation of the Meridian of Time, when the Savior ministered among the Jews, he restored the Gospel with the Higher Priesthood. He called and ordained Twelve Apostles and gave them power, before his ascension into heaven, to complete the church organization, and commissioned them to carry the message of divine salvation into all the world. In restoring that which had been taken away, he annulled the carnal law, which had been added in the place of the higher law, for it had filled the measure of its creation. Commission of the Apostles Under the commission Jesus gave the apostles to carry the Gospel message into all the world and preach it to every creature, they commenced their active ministry on the day of Pentecost, preaching in power to the convincing of many souls. As the work of the ministry grew, and the assistance of other laborers was required to carry on the work, men were divinely called and ordained to specific offices in the Church. The Lord, himself, had called and ordained, besides the twelve, seventies, and sent them forth throughout Judea bearing the message of truth. When they returned from that missionary journey it was with much rejoicing because even the devils were subject unto them. What other officers the Lord ordained and set apart, the scriptures do not reveal. That the Twelve Apostles were empowered to set in order all things pertaining to the Church, is, nevertheless, beyond dispute. We learn that under their direction and ministry, as branches were formed and the work of the ministry required it, high priests, evangelists, patriarchs, elders, bishops, deacons, priests, pastors and teachers were called into the service of the Church. The organization was in this manner effected during the days of the apostles. The Church was also blessed with the divine gifts and blessings of the Spirit of the Lord in those early days, just as it was during the Savior's ministry. There were in the Church many prophets who uttered, by the gift of the Holy Ghost, many remarkable predictions. Essential Offices in the Church All of these offices in the Church, are essential to the advancement of the members and cannot be discarded with impunity. Paul said, the Lord "gave some apostles; and some prophets; and some evangelists; and some pastors and teachers; for the perfection of the saints, for the work of the ministry, for the edifying of the body of Christ." These were not merely to remain in the Church during the formative period, or for a brief season in order to start the work, and then to be replaced by other officers of another kind. Men were ordained to these callings "for the edifying of the body of Christ, till we all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ" (Eph. 4:12-13). Evidently, then, as long as there is imperfection in the Church among the members, in doctrine, knowledge, or love, they fall short of "the stature of the fulness of Christ." These officers are all needed and cannot justly be removed, for the Lord never so intended. The writer of the epistle to the Ephesians also further compares all these officers to the various parts of the human body and says: "From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." This same apostle also likens the spiritual gifts to the physical body, declaring each to be essential in the Church, just as the parts of the body are each necessary and one part cannot say to another, "I have no need of you," for all are necessary that all men may "profit withal." Chapter 2 The Falling Away The Body of the Church Destroyed Notwithstanding that the early officers of the Church were endowed with the Holy Priesthood and exercised the spiritual gifts, which were to remain until all came "unto a perfect man unto the stature of the fulness of Christ," there came a great and terrible change, absolutely destroying the perfect body of the Church. In its place arose a strange organization which eventually gained dominion over the earth and ruled the destinies of men, not in love unfeigned, but in blood and carnage most appalling, and with an iron hand. The Falling Away Predicted The rise of this power had been predicted by many of the prophets of old and by the apostles of our Lord. Even the Savior, when instructing his disciples regarding the signs of the times, intimated that this would occur. Isaiah, seven centuries before the birth of Christ, predicted that the time would come when the earth would be defiled under its inhabitants because of the transgression of the law, the changing of ordinances and the breaking of the new and everlasting covenant. It is evident that this was to occur in the latter days, and not in the days of Israel's subjection to the law, for the law of Moses was not an everlasting covenant. This prophecy was to receive its consummation in the day when the earth, defiled by the wickedness and corruption of its inhabitants, should be cleansed by fire and few men left (Isaiah 24:1-6). The Prophecies of Isaiah and Amos Speaking of this event Isaiah says: "For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered." Shortly before this time, Amos also predicted that the time would come when the Lord would send a famine in the land, "not a famine of bread," said he, "nor a thirst for water, but of hearing the words of the Lord." The Vision of Daniel Daniel saw in vision the overthrow of the Church established by the Savior in the meridian of time. In his vision of the four beasts, representing the kingdoms seen by Nebuchadnezzar in his dream, he saw one horn, or power, come up among the ten that succeeded the Roman Empire, "more stout than his fellows." This horn had eyes and a mouth that spake very great words against the Most High, and three other kingdoms were subdued by this great horn. The same power "made war with the saints and prevailed against them," and through continued conflict and exercise of might was able to "wear out the saints of the Most High" and thought to "change times and laws." This blasphemous power was to rule until the coming of the Ancient of Days, when the kingdom and dominion was to be "given to the people of the saints of the Most High whose kingdom is an everlasting kingdom." Apostasy Commenced in Days of Apostles The falling away from the faith commenced before the close of the ministry of the apostles. Paul, when at Miletus taking his final departure from the elders of Ephesus who had come to meet him, earnestly entreated them to take heed to feed the Church of God, for, said he, "I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock, and of yourselves shall men arise, speaking perverse things to draw away disciples after them." He also took occasion to warn the Saints at Thessalonica not to be deceived regarding the ushering in of the second advent of the Son of God, "for that day," he wrote to them, "shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God." The Predictions of Paul The Saints at Galatia commenced very early to depart from the faith. Timothy was warned by Paul, and instructed that in the last days perilous times would come and men would be "lovers of their ownselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasures more that lovers of God; having a form of godliness, but denying the power thereof." Moreover, he said the time would come, "when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." Prophecy of Peter Peter, likewise, by the spirit of prophecy, bore record of the departure from the faith when he wrote to the Saints, saying: "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of." Then he sought to impress upon the minds of the Saints the fact that the prophets before him had also predicted these direful events, saying: "That ye may be mindful of the words which were spoken before by the holy prophets, and of the commandment of us the apostles of the Lord and Savior; knowing this first, that there shall come in the last days scoffers, walking after their own lusts, and saying: Where is the promise of his coming? for since the fathers fell asleep, all things continue as they were from the beginning of the creation." The Mystery of Iniquity As already stated, Paul declared to the Thessalonians that the "mystery of iniquity" was already at work, and to Timothy he said: "All they which are in Asia be turned away from me." He had, we are led to believe, had some dispute with Asiatic converts, for he wrote to Timothy in great sorrow because some of his companions had forsaken him and were advocating doctrines contrary to the Gospel of Jesus Christ. In trying to correct these evils he was left to contend alone, for he adds: "At my first answer no man stood with me, but all men forsook me." Decline of Spiritual Gifts It was not long after the departure of the apostles that spiritual gifts ceased to be manifest in the Church. The decline of these blessings, which are inseparably connected with the Church of Christ, led to the belief, so prevalent even in this day, that they were not to be continued, having been instituted in the incipiency of the Church, merely as a means of aiding in its establishment, after which they were no longer needed. Revelation and heavenly communication also came to an end. There was no more vision, for the people had closed their eyes. This condition also led to the universal belief, which the world holds even now, that the canon of scripture is full and there is to be no more scripture, notwithstanding the Lord has revealed through his servants that revelation is to continue. Changes in Church Government The offices in the Priesthood were also changed because those unto whom the Gospel was preached would not endure sound doctrine, but after their own lusts heaped to themselves teachers having itching ears and were "men of corrupt minds, reprobate concerning the faith." The Church Taken from Among Men Instead of apostles and prophets there came, as time went on, a very different ecclesiastical order from that instituted by the Lord. The Church established by the Redeemer was taken from the earth because of continued persecution and apostasy, until there was but a dead form of the true Church left. The great ecclesiastical organization that arose and claimed to be the Church of Christ was of gradual growth. The change from truth to error was not made all in one day. It commenced in the first century and continued during the immediate centuries that followed, until the Church established in the days of the apostles was no more to be found among men. Without the direction of inspired men, who could communicate with God, the change was a natural one. Rise of the Church of Rome In the beginning of the fourth century this great religious power, under the Emperor Constantine became the state religion of the Roman Empire. From that time forth its dominion spread and before many years had passed away it became the ruling power in religion in the so-called civilized world. By it "times and laws" were changed. The simple principles of the Christian faith were embellished almost beyond recognition with pomp and mystic rites borrowed from pagan worship. The priests and potentates, who officiated in these ceremonies, no longer followed the simple customs of the humble fishermen of Galilee but, dressed in splendid and costly robes, with mitres on their heads, they performed their various parts in pride and with mystifying ceremonies that over-awed and bewildered the humble people. Changes in the Doctrines of the Church The correct doctrine regarding the Godhead taught by Jesus Christ, was changed into a mystery. The ordinance of baptism was changed from burial in the water for the remission of sins, to sprinkling of a little water on the head. Sprinkling of infants, miscalled baptism, a custom which "is mockery before God, denying the mercies of Christ, and the power of the Holy Spirit," became a fixed and universal custom. Changes in the administration of the sacrament of the Lord's supper were also introduced, and the doctrine advanced that the bread and wine became the flesh and blood of our crucified Redeemer, by transubstantiation. Those who entered the ministry were forbidden to marry, and many other changes, which need not be mentioned here, were made in the principles of the Gospel, in the functions of the Priesthood and the worship of the Lord. Temporal Power of the Pope Rome became the capital of this ecclesiastical power and the bishop or pope, as he was called, its head. As its power grew it claimed dominion not only in matter religious, but in civil affairs as well. During the acme of its glory it ruled practically the known world. By it kings were made and by it they were dethroned. Unless they bowed before the papal power in abject submission they were made to feel the weight of its mighty hand. Frederick Seebohm, in his _Era of the Protestant Revolution_, says: "Kings were not secure on their thrones till they had the sanction of the Church. On the other hand the clergy claimed to be free from prosecution under the criminal laws of the land they lived in. They struggled to keep their own ecclesiastical laws and their own ecclesiastical courts, receiving authority direct from Rome, and with final appeal, not to the crown, but to the pope." "To establish an accusation against a bishop," writes Motley, in his _Rise of the Dutch Republic_, "seventy-two witnesses were necessary; against a deacon, twenty-seven; against an inferior dignitary, seven; while two were sufficient to convict a layman." Power of the Clergy Few outside of the clergy were educated enough to read and write; therefore priests became the lawyers, diplomats, ambassadors, instructors and prime ministers in the nations. All learned men talked and wrote in Latin, which was the language of Rome. It is said that for centuries a man convicted of a crime in England, by showing that he could read or write, could claim the benefits of a trial in the ecclesiastical court, which, "by long abuse came to mean exemption from the punishment of the criminal law of the land." Not only did the priests fill these important offices where they were enabled to wield great power and to control, very largely, the destinies of nations, but many of them became extremely avaricious and "divined for money." Jean de Valdez, brother of the secretary to King Charles V, wrote of the times as follows: "I see that we can scarcely get anything from Christ's ministers but for money; at baptism money, at bishoping money, at marriage money, for confession money--no, not extreme unction without money! They will ring no bells without money, no burial in Church without money; so that it seemeth that Paradise is shut up from them that have no money. The rich is buried in the Church, the poor in the church-yard. The rich may marry with his nearest kin, but the poor not so, albeit he be ready to die for love of her. The rich may eat flesh in Lent, but the poor may not, albeit fish perhaps be much dearer. The rich man may readily get large indulgences, but the poor none, because he wanteth money to pay for them" (_Era of the Protestant Revolution_, p. 60). In addition to all this they taxed the people in various ways, receiving a tithing from all produce of the farms, a tenth of the land and of the wages of the working man. Writes Motley: "Not content, moreover, with their territories and their tithings, the churchmen perpetually devised new burdens upon the peasantry. Plows, sickles, horses, oxen, all implements of husbandry were taxed for the benefit of those who toiled not, but who gathered into barns." Sale of Indulgences Some of these ecclesiastical rulers became so avaricious and filled with the spirit of greed that they advanced the blasphemous doctrine of forgiving sins by the sale of indulgences. It is claimed by the Church of Rome that these evils were the sins of individuals who perverted the doctrine of the church in relation to penance and forgiveness of sin. The indulgence was, according to their teaching, "a pardon usually granted by the pope, through which the contrite sinner escaped a part, or all, of the punishment which remained even after he had been absolved. The pardon did not therefore forgive the guilt of the sinner, for that had necessarily to be removed before the indulgence was granted; it only removed or mitigated the penalties which even the forgiven sinner would, without the indulgence, have expected to undergo in purgatory."[1] However, the sale of indulgences in various parts of Europe, was a means of creating large fortunes for those who sanctioned it. There was no crime in the category for which the power of forgiveness was not offered if the party seeking it could pay the price. The various countries were districted and farmed for the collection of these revenues, according to John Lathrop Motley, the historian, who writes: "The price current of the wares offered for sale was published in every town and village [in the Netherlands]. God's pardon for crimes already committed, or about to be committed, was advertized according to a graded tariff. Thus poisoning, for example, was absolved for eleven ducats, six livres tournois. Absolution for incest was afforded at thirty-six livres, three ducats. Perjury came to seven livres and three carlines. Pardon for murder, if not by poison, was cheaper. Even a parricide could buy forgiveness at God's tribunal at one ducat, four livres, eight carlines. Henry de Mountfort, in the year 1448, purchased absolution for that crime at that price. Was it strange that a century or so of this kind of work should produce a Luther? Was it unnatural that plain people, who loved the ancient Church, should rather desire to see her purged of such blasphemous abuses than to hear of St. Peter's dome rising a little nearer to the clouds on these proceeds of commuted crime? . . . The Netherlands, like other countries, are districted and farmed for the collection of this papal revenue. Much of the money thus raised remains in the hands of the vile collectors. Sincere Catholics, who love and honor the ancient religion, shrink with horror at the spectacle offered on every side. Criminals buying paradise for money, monks spending the money thus paid in gaming houses, taverns, and brothels; this seems to those who have studied their Testaments a different scheme of salvation from the one promulgated by Christ. There has evidently been a departure from the system of earlier apostles. Innocent conservative souls are much perplexed; but at last all these infamies arouse a giant to do battle with the giant wrong."[2] Thus were the prophecies of the scriptures fulfilled; the laws transgressed by a power that exalted itself "above all that is called God" and in his sacred name speaking "great words against the Most High." Notes 1. _History of Western Europe_, p. 39, James Harvey Robinson. 2. _The Rise of the Dutch Republic_, vol. 1, pp. 63-66, Motley. Chapter 3 The Protestant Revolution The "Dark Ages" Not content with absolute dominion over the spiritual and temporal affairs of the people, this papal kingdom attempted the exercise of authority also over the consciences of men. Especially was this so during the dark ages, when this power was at the zenith of its glory. This exercise of authority extended also far into the day when the light of religious freedom commenced to break forth, during the period known as the revival of learning. Previous to this revival, as we have seen, the language of learning was the Latin tongue. The people were helplessly dependent upon their priests for all instruction in scientific as well as religious thought. The few copies of the Bible extant were guarded by the clergy, and the scriptures were not accessible to the common people, and since they could neither read nor write, and in very few instances understood Latin, they would have been helpless even with the Bible in their hands. Under these conditions it is not to be wondered at that the poor people of those benighted countries of Europe, credulous and filled with superstitious fear, were ready to accept almost anything that was made known to them, in doctrine or deed, by unscrupulous priests. The Revival of Learning Neither is it to be wondered at that priests attempted to use force and coercion during the revival of learning to check the opportunities of the people in obtaining light and truth. It was due to the exercise of greater knowledge on the part of the priests and their performance of mystic ceremonies, that over-awed the people and enabled the clergy to keep them shackled by the chains of ignorance and superstition. Ignorance was a ready tool in the hands of the priests by which they shaped and moulded the masses into vessels to their liking. The increase of learning among the people, aided by the discoveries and inventions of the times, would change all this; for the people would not be so ready to accept every wind of doctrine without some mental cogitation and desire to have a reason given why things were thus and so. Moreover, the revival of learning meant the end of many practices and blasphemous doctrines advanced in the name of Jesus Christ, such as the exercise of force over the consciences of men and the sale of indulgences for the pardon of sin--if not the end, at least a wonderful modification of such an evil system. Early Translations of the Bible Evidently this ruling ecclesiastical power realized that enlightened conditions would bring rebellion against its authority. For that reason stringent laws were framed to enforce the edicts and regulations of the church of Rome. During the "Reformation" and before, there were several translations of the Bible made in the languages which the common people understood. Wycliffe's Bible appeared in 1380 and was followed by translations at a later date, both in English and other tongues. At first there was an attempt to destroy these copies which were prepared without authority or sanction from the Catholic Church. With the invention of printing in the fifteenth century, however, the cause of religious freedom received a wonderful impetus, and Bibles were distributed all over Europe. Before the time of printing a Bible cost five hundred crowns, and such copies as were in existence were in the keeping of the clergy, who guarded them with the utmost zeal. Through the aid of printing, the price of Bibles was reduced to five crowns, which made it possible for the people not only to have the privilege of hearing the scriptures read in their own tongue, but also to acquire the understanding by which they could read them for themselves. Scripture-Reading Forbidden An English chronicler, Henry Kneighton, many years before the "Reformation" expressed the prevailing notion about the reading of the scriptures when he denounced the general reading of the Bible, lamenting "lest the jewel of the Church, hitherto the exclusive property of the clergy and divines, should be made common to the laity." Archbishop Arundel in England had issued an enactment that "no part of the scriptures in English should be read, either in public or in private, or be thereafter translated, under pain of the greater excommunication." The New Testament translation of Erasmus was forbidden at Cambridge, and the Vicar of Croyden said from his pulpit: "We must root out printing, or printing will root us out." In the reign of Henry VIII the reading of the Bible by the common people, or those who were not of the privileged class, had been prohibited by act of Parliament, and men were burned at the stake in England as well as in the Netherlands and other parts of Europe for having even fragments of the scriptures in their hands. For those who were considered derelict in church duties or heretical in doctrine, edicts were declared, forbidding them to gather in private assemblies for devotion, in various parts of Europe. All reading of the scriptures; all discussion within one's own doors concerning faith, the sacraments, the papal authority, or other religious matter, was forbidden "under penalty of death. The edicts were no dead letter. The fires were kept constantly supplied with human fuel by monks who knew the act of burning reformers better than of arguing with them. The scaffold was the most conclusive of syllogisms, and used upon all occasions" (_The Rise of the Dutch Republic_, Motley). The Inquisition Continuing this woeful account of conditions in the rebellious Netherlands and other countries under Spanish rule, the author of _The Rise of the Dutch Republic_ says: "Charles V introduced and organized a papal institution, side by side with those horrible 'Placards' of his invention, which constituted a masked inquisition even more cruel than that of Spain. . . . The execution of the system was never permitted to languish. The number of Netherlanders who were burned, strangled, beheaded, or buried alive, in obedience to his edicts, and for the offense of reading the scriptures, of looking askance at a graven image, or of ridiculing the actual presence of the body and blood of Christ in a wafer, have been placed as high as one hundred thousand by distinguished authorities, and have never been put at a lower mark than fifty thousand." Dawning of a Better Day Conditions like these could not go on forever. The dawn of a better day began to break over the nations. The Spirit of the Lord was striving with men and preparations commenced for the introduction into the world of the re-established Gospel at a later day. It was necessary that the shackles of superstitious fear and illiteracy, which bound the world so completely, should be broken, that men might exercise their right of free agency before the fulness of Gospel light should break forth. Not only was advancement made in the art of printing, but there came a revival of learning and research in all directions and in all parts of Europe. It was not confined to one land or to one people, but the whole of Europe took on a new life. The discovery of the telescope, the law of gravitation, the invention of gunpowder and many other wonderful things, were revolutionizing the thoughts of men. The Mission of Columbus With the discovery of the mariner's compass navigators became more bold and daring, and gradually extended their explorations until they discovered the way to India around the Cape of Good Hope. Near the close of the fifteenth century the belief prevailed that the earth was flat and inhabited only on the upper side. Beyond the shores of lands then known it was thought there hung a pall of fog and darkness. The sea was referred to as the "Sea of Darkness" beyond the boundaries known to man. Far off in or beyond the ocean it was believed great dragons had their lair, and if any man should be so unfortunate as to drift among them he would return no more. Mariners had been afraid to traverse the seas far beyond the sight of land. Shortly before the end of this century there came one navigator more daring than his fellows, who proposed to cross the sea. After many pleadings and attempts to interest some one with means in the venture, he finally succeeded and the remarkable feat was done. In accomplishing this he made discoveries that the Lord, in his wisdom, had kept hid from the nations of the east all down through the ages, until in his own due time he desired them to be revealed. Columbus was moved upon by the Spirit of the Lord and crossed the waters in fulfilment of predictions made by a prophet, who lived on this continent, five hundred years before the birth of Christ. The "Reformation" All these things played an important part in the establishment of individual and religious freedom. The most important agency of all in this great work was doubtless the so-called "Reformation," which was in fact a revolution from the bondage of the church of Rome. Great men of intellectual power began to undermine the thraldom of the religious world. This rebellion against the dominion of Rome was almost simultaneous in the various lands. In England, Scandinavia, France, Switzerland, the Netherlands and Germany, many "reformers" arose near the end of the fifteenth and during the sixteenth century. They were of varying degrees of enthusiasm and opposition to the teachings of that time. In the beginning their only desire was to correct evils within the Catholic Church, but failing in this many of them openly rebelled and set up independent churches of their own. Martin Luther The greatest of these "reformers" was Martin Luther in Germany, who did more than any other individual in casting off the yoke of bondage placed upon the people by the papacy. Powerful princes came to his aid, but there was not in Germany at that time the cohesion of the people, or the centralization of power, that existed in England under Henry VIII, or in Sweden, where Gustavus Vasa reigned. Luther's task, therefore, was a heavy one, but he nobly carried it through to the bitter end. The Protestant Revolution a Preparatory Work Their mission was not, however, to set up the Church or Christ, for the time was not ripe, and that important event was reserved for another generation. They were called to be forerunners of that eventful day, and did much to prepare the world for the ushering in of the Dispensation of the Fulness of Times. The Lord did not call them to their great work by an opening of the heavens; by visitation of angel, or direct communication, as in times of old; neither did any of them claim that in this manner they had been called. Nevertheless it was the Spirit of the Lord which rested upon them and inspired them to fight against the abominations and practices of their times committed in the name of religion. Such, at least, was the case with most of them. The motive of Henry VIII of England, was a selfish one; yet the Lord brought good out of it in behalf of religious freedom. At first Henry opposed the rebellion of Luther and others most vigorously, even writing in defense of the pope of Rome, for which service he received the benediction of the pope and the title of "Defender of the Faith." Afterwards, when his own interests where in conflict with the policy of the Catholic Church and in no wise he could prevail, he became rebellious, with the result that he was excommunicated by the pope. In defense he established an independent church, known today as the Church of England, of which he became the head. Parliament and the people were back of him and thus the great state church of England was brought into being. Disagreement Among "Reformers" The pity of it all is that these "reformers" when they established their religious freedom, could not agree among themselves. They were constantly in turmoil, contending one with another on points of doctrine, which led to considerable bitterness and the establishing of various and conflicting sects. Moreover, they had not learned the lesson themselves, through all the persecutions they were forced to suffer, that toleration was a fundamental principle of freedom. Because this great lesson had not been learned the persecuted became the persecutors in many cases, and were just as intolerant where they had the power with those who disagreed with them as their enemies had been with them. America a Land of Freedom Nevertheless the seeds of toleration had been sown, but they were of slow growth. Toleration was a matter of education and therefore came by degrees and could not burst forth in full fruition at once. Not until there had been much shedding of blood in Europe, and more particularly in America during the war for independence, were the people fully awakened to this truth. It required a planting in new soil in a choice land above all other lands. Here in America freedom and religious toleration became a fundamental part of our great government. Our land became a land of refuge for the afflicted, the downtrodden, and the oppressed of other nations, who found in the United States a haven of rest; for this land had been dedicated to liberty by the shedding of blood. Praise be to the great souls who conducted the Protestant Revolution. They helped to make it possible for the establishment of the Church of Jesus Christ of Latter-day Saints in the early part of the nineteenth century, preparatory to the second coming of the Son of God. For all the good they did we honor them, and they shall receive their reward which shall be great. They were not restorers, but were sent to prepare the way for one who was yet to come with a mission of restoration and everlasting power. Part Two Opening of the Dispensation of the Fulness of Times Chapter 4 Necessity for a Restoration The Marvelous Work The work of the Protestant revolution having been accomplished, and the land of America having been prepared by the sowing of the seed of religious freedom, the time for the restoration of the Gospel had arrived. The promise made by the Savior that the Gospel of the kingdom should be preached in all the world for a witness, was about to be fulfilled, and the Church of Jesus Christ was again to be established in the earth. The "marvelous work and a wonder," which Isaiah predicted should come forth in the latter days, was about to make its appearance, to the confounding of the wisdom of the worldly wise. Reasonable and Scriptural to Expect a Restoration It is reasonable as well as scriptural, to believe that the Lord, before he shall come in judgment and to commence his reign of a thousand years, will send a messenger to prepare the way before him. In justice the people should be warned and given the privilege of repentance and remission of sins, through the preaching of the Gospel, and have an opportunity for membership in the Church of Christ. "Surely the Lord God will do nothing," said Amos, "until he revealeth the secret unto his servants the prophets."[1] Ancient Predictions to be Fulfilled Many of the ancient prophets had spoken of the opening of the heavens and revealing anew to man, the everlasting Gospel, before the second coming of the Lord. The visitation of heavenly messengers, and the pouring out of the Spirit of the Lord, in which the sons and daughters of Israel should prophesy, old men dream dreams, and the young men see visions, were also foretold as events for the latter days. Daniel Saw Our Day Daniel, in vision, while an exile at the court of Babylon's great king, saw our day and the work of setting up the kingdom which should be given to the Saints of the Most High, who should possess it "even forever and forever." The same event he confirmed in the interpretation of Nebuchadnezzar's dream of the wonderfully constructed image. It was to be in the last days at a time when the kingdoms represented by the toes of the image should bear rule. In that day the God of heaven will "set up a kingdom which shall never be destroyed, or left to other people." Vision of John John also saw the time when the Gospel should be declared by an angel flying in the midst of heaven "having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters." This also was to be in the last day, when the people were departed from the teachings of the Lord, and needed a call unto repentance, for this angel was to be followed by another who should say: "Babylon is fallen, is fallen;" and before Babylon should fall, she was to be warned and given a chance of repentance. Joseph Smith Divinely Called It was necessary, therefore, that one should be chosen and clothed with power from the Father to re-establish the Church of Jesus Christ on the earth.[2] In choosing a representative to stand at the head of this "great and marvelous work, about to come forth unto the children of men," the Lord did not select one who was versed in the learning and traditions of the world. His ways are not the ways of man, neither are his thoughts like the thoughts of men. One taught in the learning of the world would have had too much to unlearn of the traditions and philosophy of men. In his great wisdom, the Lord chose an unsophisticated child--a boy fourteen years of age. Unto this youth the Lord revealed the fulness of the Gospel, which the world could not receive because of unbelief. Through years of heavenly guidance--for he was instructed by messengers from the presence of the Lord--this young man, Joseph Smith, was prepared to direct the work of the restoration of the Gospel and the building of the Kingdom of God. Notes 1. Amos 3:7. The Prophet Joseph Smith's revision. 2. The erroneous idea which prevails in the world in relation to the Church, is set forth in Smith's _Bible Dictionary_, Article--Church, vol. 1, p. 458, as follows: "We have seen that according to the scriptural view the Church is a holy kingdom, established by God on earth, of which Christ is the invisible King--it is a divinely organized body, the members of which are knit together amongst themselves, and joined to Christ their Head, by the Holy Spirit, who dwells in and animates it; it is a spiritual but visible society of men united by constant succession to those who were personally united to the Apostles, holding the same faith that the Apostles held, administering the same sacraments, and like them forming separate, but only locally separate, assemblies, for the public worship of God. This is the Church according to the Divine intention. But as God permits men to mar the perfection of his designs in their behalf, and as men have both corrupted the doctrines and broken the unity of the Church, we must not expect to see the Church of Holy Scripture actually existing in its perfection on earth. It is not to be found, thus perfect, either in the collected fragments of Christendom, or still less in any one of these fragments; though it is possible that one of those fragments more than another may approach the scriptural and Apostolic ideal which existed only until sin, heresy, and schism, had time sufficiently to develop themselves to do their work." Chapter 5 The Ancestry of Joseph Smith 1638-1805 Ancestry of Joseph Smith Joseph Smith was born in Sharon, Windsor County, Vermont, December 23, 1805. He was the third son and fourth child of Joseph and Lucy Mack Smith, who had a family of ten children. His parents were of sturdy New England stock, honest, godfearing, industrious, but poor in worldly substance. Joseph Smith had descended on his paternal side from Robert Smith, who emigrated from England in the year 1638. There is no record to be found of the ancestry of Robert Smith, nor do we know at this time from what part of England he came, further than that he went in his early youth to Boston, Lincolnshire, and then to London, where he took ship for America. He landed in Boston, Massachusetts, and moved to that part of Rowley, in Essex County, which afterwards became the township of Boxford. Here, later, he purchased two hundred eight acres of land, a portion of which was in Topsfield township. He married Miss Mary French. They were the parents of ten children. Robert was known among his neighbors as a quiet, unassuming man, devoted to the welfare of the settlement. Through his industry he was able to provide some comforts for his family, who were reared in the prevailing religious teachings of that day, but strictly in the knowledge of the scriptures. Patriotic Service of Samuel Smith Samuel, son of Robert and Mary, was born January 26, 1666. He married Rebecca, daughter of John Curtis, a prominent citizen of the town of Topsfield. After his father's death, Samuel moved to Topsfield, where he became an influential member of that community and was honored by the citizens with several offices of trust. He was the father of nine children. His son Samuel, born January 26, 1714, was one of the most prominent citizens of Topsfield. The greater part of his life was spent in the service of the people. He passed through the stormy days of the American Revolution and bore arms in defense of the liberties of the people. Among the many positions he held are the following: He was grand juryman in 1760; in 1770, road supervisor; in 1779, 1780, 1783, 1784 and 1785, on the committee of safety; from 1771 to 1777 and in 1781 and 1782, assessor and selectman in Topsfield, declining the honor in 1783; he was moderator, in 1758-60, 1762, 1764, 1766-73, 1777-80, and 1782-83; representative to the General Court (House of Representatives) in 1764-70, 1772, 1777-78, and 1781; town clerk in 1774, 1776 and 1777; delegate to the Provincial Congress at Concord, October 11, 1774 and again January 19, 1775, and on the tea committee, from Topsfield and acted as chairman, in 1773. He was known as Captain Samuel Smith, receiving his military title during service in the militia of Massachusetts. He married Priscilla, daughter of Zacheus Gould of Topsfield. They had five children, two sons and three daughters. The mother died shortly after the birth of her youngest child, and Samuel married a cousin of his first wife who bore the same name. He died November 22, 1785, leaving an estate valued at more than 544 pounds sterling. The Salem Gazette of November 22, 1785, made mention of him in the following words: "Died.--At Topsfield, on Monday, the 14th instant, Samuel Smith, Esq. So amiable and worthy a character as he evidently appeared, both in public and private, will render the memory of him ever precious. For a number of years he represented the town in the General Court, where he was esteemed a man of integrity and uprightness. His usefulness among those with whom he was more immediately conversant was eminent. He was a sincere friend to the liberties of his country, and a strenuous advocate for the doctrine of Christianity." "The memory of the Just be blessed." Asael Smith Grandfather of Joseph Smith Asael Smith was the second son and youngest child of (2) Samuel. He was born in Topsfield, March 7, 1744. His mother died, as already noted, shortly after his birth. His early life was spent in Topsfield. February 12, 1767, he took to wife, Mary Duty, of Windham, New Hampshire, and later moved to that place. From there he went to Dunbarton and then to Derryfield, now the city of Manchester. During the Revolution he followed the example of his illustrious father and served with the Colonial forces. After the death of his father in 1785, he returned to Topsfield and made his home on the family estate. He lived in the old home, about one mile north of the town, where a number of his children were born, notably Joseph, father of the Prophet Joseph Smith. Asael was a man of very liberal views, far in advance of his time. Some of his children were members of the Congregational Church, but in his religious views he leaned towards the teachings of the Universalists. However, he held aloof from all sects, because he could not reconcile his understanding of the scriptures with their many conflicting creeds. He advocated the truth very strongly, that all men should have free and equal religious liberty. In his opinions he was frank and explicit, expressing himself without fear of the prevailing opinions of his neighbors. He was somewhat gifted with the pen and wrote some worthy sentiments which have been preserved and are still in possession of members of the family. Many years before his death he wrote a charge to his family in which the advice given could be followed with great profit by parents and children even in our day. An excerpt from this document will give an insight into the character of this man and depict his remarkable faith in Jesus Christ: Advice of Asael Smith to His Family "And first to you, my dear wife," he wrote, "I do with all the strength and power that is in me, thank you for your kindness and faithfulness to me, beseeching God who is the husband of the widow, to take care of you and not to leave you nor forsake you, or suffer you to leave nor forsake him, nor his ways. Put your whole trust solely in him, he never did nor never will forsake any that trust in him. . . . And now my dear children, let me pour out my heart to you and speak first of immortality in your souls. Trifle not in this point; the soul is immortal; you have to deal with an infinite Majesty; you go upon life and death, therefore in this point be serious. Do all to God in a serious manner; when you think of him, speak of him, pray to him, or in any way make your addresses to his great Majesty, be in good earnest. Trifle not with his name or with his attributes, nor call him to witness to any thing but is absolute truth, nor then, but when sound reason or serious consideration requires it. And as to religion, I would not wish to point out any particular way for you; but first I would wish you to search the scriptures and consult sound reason and see if they (which I take to be two witnesses that stand by the God of the whole earth) are not sufficient to evince to you that religion is a necessary theme. . . . "For the public.--Bless God that you live in a land of liberty and bear yourselves dutifully and conscionably towards the authority under which you live. See God's providence in the appointment of the Federal Constitution and hold union and order precious jewels." Prediction of Asael Smith In the spring of 1791 he moved from Topsfield to Tunbridge, Vermont, where he made his home for several years. As old age came on and his health became impaired he removed to Stockholm, St. Lawrence County, New York, and made his home with his son Silas. Here he died, October 31, 1830, at the advanced age of more than 86 years. In stature he was tall, his body was well proportioned and possessed of unusual strength. At times the spirit of inspiration rested upon him. One one occasion he said: "It has been borne in upon my soul that one of my descendants will promulgate a work to revolutionize the world of religious faith." Perhaps he did not expect to live to see that day, but such proved to be the case. The first summer after the organization of the Church, his son Joseph and grandson Don Carlos Smith paid him a visit and presented him with a copy of the Book of Mormon. At the time he was in feeble health, but he diligently read the book, or most of it, and said he was convinced that the work of his grandson, Joseph Smith, was of divine origin. He was not baptized, due to his weakened physical condition, and died shortly after this visit. His wife, Mary Duty Smith, later moved to Kirtland where she died in 1836, firm in the faith of the restored Gospel. John Mack of Connecticut On his maternal side, Joseph Smith was descended from John Mack, who was born in Inverness, Scotland, March 6, 1653. John Mack came to America about 1669, and resided, first in Salisbury, Massachusetts. He married Sarah, daughter of Orlando and Sarah Bagley, and moved to Lyme, Connecticut, where eight or more of their twelve children were born. He was the founder of the Mack family of Connecticut. He died Feb. 24, 1721. Ebenezer, son of John Mack, was born in Lyme, Conn., Dec. 8, 1697. He was a man of thrift and was well respected by the people of Lyme, where he served for many years as minister of the Second Congregational Church. He married Hannah, daughter of Aaron Huntly, an honored citizen of Lyme. At one time Ebenezer Mack possessed considerable property and "lived in good style commanding all the attention and respect which are ever shown to those who live in fine circumstances, and habits of strict morality."[1] Reverses came, however, and he was reduced, in his declining years, to poverty. He was the father of nine children. Maternal Grandparents of Joseph Smith Solomon, son of Ebenezer Mack, was born in Lyme, Conn., Sept. 26, 1735. At the age of twenty-one years he enlisted in the services of his country under the command of Captain Henry, and the regiment of Col. Whiting. He was engaged in the king's service with two teams carrying supplies to Fort Edwards. In 1748 he enlisted under Major Spenser and was engaged in several bloody engagements in which his life was spared miraculously. He served until the spring of 1759, when he received his honorable discharge at Crown Point. That same year he met a young school teacher, Lydia Gates, daughter of Nathan Gates, a wealthy citizen of East Haddam, Connecticut. The friendship of these young people ripened and they were married after a short acquaintance. In 1761 Solomon and his young wife moved to Marlow where they took up their residence in a wilderness. Only four other families resided within forty miles of them. It was while here he learned to fully appreciate the excellent virtues of his wife, "For," he writes, "as our children were deprived of schools she assumed charge of their education, and performed the duties of instructoress as none, save a mother, is capable of. Precepts, accompanied with examples such as theirs, were calculated to make impressions on the minds of the young, never to be forgotten. She, besides instructing them in the various branches of an ordinary education, was in the habit of calling them together both morning and evening, and teaching them to pray, meanwhile urging upon them the necessity of love towards each other as well as devotional feelings towards Him who made them." In this manner their children became confirmed in the virtues and were established in faith in their Redeemer. Patriotic Service of Solomon Mack In 1776, Solomon Mack enlisted in the American army. For some time he served in the land forces and later was transferred to the navy. With his two sons, Jason and Stephen, he was engaged in a privateering expedition commanded by Captain Havens. In this service they passed through some thrilling experiences, but escaped without great harm. His service in the war covered a period of about four years. After his discharge he went to Gilsum, New Hampshire, to make his home. Owing to the rigorous campaigns through two wars, he became broken in health and suffered considerably in his declining years. His son Stephen moved to Vermont and later to Detroit, where he engaged in mercantile pursuits and was one of the founders of Detroit. During the war of 1812 Stephen again entered the services of his country. He held the commission of a captain at the time of the siege of Detroit and was ordered by his superior officer to surrender, which he boldly refused to do. Breaking his sword across his knee he threw the parts into the lake and said he would not submit to such a disgraceful compromise while the blood of an American ran in his veins. Such is the character of the forebears of Joseph Smith. Notes 1. _History of the Prophet Joseph_, by Lucy Mack Smith. Chapter 6 Boyhood of Joseph Smith 1805-1820 The Birth of Joseph Smith, the Prophet Joseph Smith, son of Asael, was born in Topsfield, July 12, 1771. Near the close of the eighteenth century he was residing in Tunbridge, Vermont, where he owned a good farm and engaged in tilling the soil. It was here he met Lucy Mack, daughter of Solomon Mack, of Gilsum, who later became his wife. She was visiting in Tunbridge with her brother Stephen, who at that time was a resident of Tunbridge. Joseph Smith, after his marriage, continued to reside in Tunbridge for about six years. In 1802 he rented his farm and moved to Randolph, to engage in the mercantile business. Later he sold his farm in Tunbridge and moved to Royalton, then to Sharon, Windsor County, where their son Joseph was born, Dec. 23, 1805. In 1811 the Smith family moved from Vermont to Lebanon, New Hampshire, just over the border line, where they intended to settle down "and began to contemplate, with joy and satisfaction" the prosperity which had attended their exertions. They were desirous, as most parents are, to provide comfortably for their children and give them the advantages of an education. Of this desire the Joseph Smith mother writes: Early Struggles of the Smiths "As our children had, in a great measure, been debarred from the privilege of schools, we began to make every arrangement to attend to this important duty. We established our second son, Hyrum, in an academy at Hanover; and the rest, that were of sufficient age, we were sending to a common school that was quite convenient; meanwhile myself and companion were doing all that our abilities would admit of for the future welfare and advantage of the family; and were greatly blessed in our labors." These desires, however, were rudely shattered, for an epidemic of typhus fever passed over the land and all the Smith children were sorely afflicted. The oldest daughter, Sophronia, lay for a long time nigh unto death, and was saved only by Divine providence in answer to prayer. Joseph recovered from the fever after an illness of two weeks, but was left suffering with extreme pain in his shoulder which was first treated as the result of a sprain, but later developments proved it to be from another cause. A bag of pus had formed which had to be lanced. The description of his suffering is very vividly told by his mother in the following words: Serious Affliction of Joseph Smith "As soon as the sore had discharged itself, the pain left it, and shot like lightning (using his own terms) down his side into the marrow of the bone of his leg, and soon became very severe. My poor boy, at this, was almost in despair, and he cried out, 'Oh, father, the pain is so severe, how can I bear it!' "His leg soon began to swell, and he continued to suffer the greatest agony for the space of two weeks longer. During this period I carried him much of the time in my arms in order to mitigate his suffering as much as possible; in consequence of which I was taken very ill myself. The anxiety of mind that I experienced, together with physical over-exertion, was too much for my constitution, and my nature sank under it. Tenderness of Hyrum Smith "Hyrum who was rather remarkable for his tenderness and sympathy, now desired that he might take my place, as he was a good, trusty boy we let him do so; and, in order to make the task as easy for him as possible, we laid Joseph upon a low bed, and Hyrum sat beside him, almost day and night, for some considerable length of time, holding the affected part of his leg in his hands, and pressing it between them so that his afflicted brother might be enabled to endure the pain, which was so excruciating that he was scarcely able to bear it. Surgical Aid Sought "At the end of three weeks, we thought it advisable to send again for the surgeon. When he came, he made an incision of eight inches on the front side of the leg, between the knee and ankle. This relieved the pain in a great measure, and the patient was quite comfortable until the wound began to heal, when the pain became as violent as ever. "The surgeon was called again, and he this time enlarged the wound, cutting the leg even to the bone. It commenced healing the second time, and as soon as it began to heal, it also began to swell again, which swelling continued to rise till we deemed it wisdom to call a council of surgeons; and when they met in consultation, they decided that amputation was the only remedy. A Council Held "Soon after coming to this conclusion, they rode up to the door, and were invited into a room, apart from the one in which Joseph lay. They being seated, I addressed them thus: 'Gentlemen, what can you do to save my boy's leg?' They answered, 'We can do nothing; we have cut it open to the bone, and find it so affected that we consider his leg incurable, and that amputation is absolutely necessary in order to save his life.' "This was like a thunderbolt to me. I appealed to the principal surgeon, saying, 'Dr. Stone, can you not make another trial? Can you not, by cutting around the bone, take out the diseased part, and perhaps that which is sound will heal over, and by this means you will save his leg? You will not, you must not, take off his leg until you try once more. I will not consent to let you enter his room until you make me this promise.' "After consulting a short time with each other, they agreed to do as I had requested, then went to see my suffering son. One of the doctors, on approaching his bed, said, 'My poor boy, we have come again.' 'Yes,' said Joseph, 'I see you have; but you have not come to take off my leg, have you, sir?' 'No,' replied the surgeon, 'It is your mother's request that we make one more effort, and that is what we have now come for.' "The principal surgeon, after a moment's conversation, ordered cords to be brought to bind Joseph fast to the bedstead; but to this Joseph objected. The doctor, however, insisted that he must be confined, upon which Joseph said very decidedly, 'No, doctor, I will not be bound, for I can bear the operation much better if I have my liberty.' 'Then,' said Dr. Stone, 'will you drink some brandy?' "'No,' said Joseph, 'not one drop.' "'Will you take some wine?' rejoined the doctor. 'You must take something, or you can never endure the severe operation to which you must be subjected.' "'No,' exclaimed Joseph, 'I will not touch one particle of liquor, neither will I be tied down; but I will tell you what I will do--I will have my father sit on the bed and hold me in his arms, and then I will do whatever is necessary in order to have the bone taken out.' Looking at me, he said, 'Mother, I want you to leave the room, for I know you cannot bear to see me suffer so; father can stand it, but you have carried me so much, and watched over me so long, you are almost worn out.' Then looking up into my face, his eyes swimming in tears, he continued, 'Now, mother, promise me that you will not stay, will you? The Lord will help me, and I shall get through with it.' "To this request I consented, and getting a number of folded sheets, and laying them under his leg, I retired, going several hundred yards from the house in order to be out of hearing. The Operation "The surgeons commenced operating by boring into the bone of his leg, first on one side of the bone where it was affected, then on the other side, after which they broke it off with a pair of forceps or pincers. They thus took away large pieces of the bone. When they broke off the first piece, Joseph screamed out so loudly, that I could not forbear running to him. On my entering the room, he cried out, 'Oh, mother, go back, go back; I do not want you to come in--I will try to tough it out, if you will go away.' . . . "I was immediately forced from the room, and detained until the operation was complete; but when the act was accomplished, Joseph put upon a clean bed, the room cleaned of every appearance of blood, and the instruments which were used in the operation removed, I was permitted again to enter. He is Healed "Joseph immediately commenced getting better, and from this onward continued to mend until he became strong and healthy. When he had so far recovered as to be able to travel, he went with his uncle, Jesse Smith, to Salem, for the benefit of his health, hoping the sea breezes would be of service to him, and in this he was not disappointed." Removal to New York Continued sickness pursued the family for a year; this, together with three successive years of crop failure, placed the family in rather straitened circumstances. So discouraged did they become that the decision was reached to move to the milder climate and more fertile region of western New York, where there would be a better opportunity to retrieve their fortunes. As soon as arrangements could be made and obligations settled, Joseph Smith and family moved to Palmyra, New York, a distance of about three hundred miles from their home in New Hampshire. The members of the family now counseled together relative to the course they should adopt. It was finally decided to purchase about one hundred acres of land, situated about two miles south of Palmyra on the border of Manchester township. It should be remembered that western New York, at that time, was sparsely settled. Ohio, Michigan and Illinois were still largely in a state of wilderness, and beyond the great "Father of Waters" lay a vast country scarcely known. More than ten years later Missouri was spoken of by the Lord to Joseph Smith, in a revelation as being on the "borders of the Lamanites."[1] The Purchase of a Home At the time of the removal to Palmyra, two of the boys, Alvin and Hyrum, were able to be of material assistance in making their new home. With their father they set to work clearing the newly acquired land from a heavy growth of timber, a condition which generally prevailed in that country one hundred years ago. During the first year they cleared about thirty acres--no small task in itself--besides engaging in a day's labor now and again, as opportunity afforded, in order to raise means to meet their obligations. Thus, during the first year, they were able to meet most of their first payment on the land, which during that year was not in a condition to be farmed. The mother, through her untiring industry, took upon herself the task to provide the household necessities, which she did through the sale of hand-painted oil-cloth table covers, a work in which she was quite skilled, and in which she met with fair success. Removal to Manchester About four years after the arrival of the Smith family in Palmyra, they moved to the farm where they built a four-room log house, which was later increased by the addition of sleeping rooms on the rear. It was while living in this house that Joseph received his glorious visions. The building of a more commodious home was contemplated under the direction of Alvin, the oldest son, who much desired to see his parents comfortably located. "I am going to have," he said, "a nice, pleasant room for father and mother to sit in, and everything arranged for their comfort, and they shall not work any more as they have done." This was indeed a noble thought and desire, for his parents had toiled and labored much in the midst of trials and tribulations that had reduced them to a state of poverty. Death of Alvin Smith Alvin did not live to realize the blessing thus contemplated and to see the fulfilment of his dream. The frame of the new house was raised and the necessary material procured to complete the structure in the fall of 1824; but in November of that year Alvin was stricken. He died on the 19th day of that month in the twenty-seventh year of his age. He lived to know of the visitation of the Father and the Son, and of the coming of Moroni, and was convinced that these things were true. He died with a prayer on his lips for his younger brother Joseph, and admonished him to be true to the great work entrusted to his care. Alvin is spoken of as a "youth of singular goodness and disposition, kind and amiable." The Hand of Providence While hard to bear, the many misfortunes of the Smiths were all overruled by the providence of the Lord, for their good. Had they remained in Vermont, or New Hampshire, the purposes of the Lord could not as well have been accomplished. He had a great work for the youthful Joseph to perform, and it was necessary that the family should move to the field of his activities. Therefore, through the valley of tribulation they were led by the hand of the Lord to the place he had prepared for them. Notes 1. Doc. and Cov. 54:8. Chapter 7 The Vision 1820 Joseph Smith's Own Story Never has the story of the wonderful vision of the Father and the Son to Joseph Smith been told so effectively and clearly as by Joseph Smith, himself, as he has related it in complete simplicity. Therefore it is repeated here: "Some time in the second year after our removal to Manchester, there was in the place where we lived an unusual excitement on the subject of religion. It commenced with the Methodists, but soon became general among all the sects in that region of country. Indeed, the whole district of country seemed affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, 'Lo, here!' and others, 'Lo, there!' Some were contending for the Methodist faith, some for the Presbyterian, and some for the Baptist. For notwithstanding the great love which the converts to these different faiths expressed at the time of their conversion, and the great zeal manifested by the respective clergy, who were active in getting up and promoting this extraordinary scene of religious feeling, in order to have everybody converted as they were pleased to call it, let them join what sect they pleased--yet when the converts began to file off, some to one party and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more pretended than real; for a scene of great confusion and bad feeling ensued; priest contending against priest, and convert against convert; so that all their good feelings one for another, if they ever had any, were entirely lost in a strife of words and a contest about opinions. "I was at this time in my fifteenth year. My father's family was proselyted to the Presbyterian faith, and four of them joined that church, namely--my mother Lucy; my brothers Hyrum and Samuel Harrison; and my sister Sophronia. A Time of Religious Excitement "During this time of great excitement, my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of either reason or sophistry to prove their errors, or, at least to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others. The Promise of James Tested "In the midst of this war of words and tumult of opinions, I often said to myself, What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: _If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him._ "Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible. At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to 'ask of God,' concluding that if he gave wisdom to them that lacked wisdom, and would give liberally and not upbraid, I might venture. So, in accordance with this my determination to ask of God, I retired to the woods to make the attempt. It was on the morning of a beautiful clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally. The Vision "After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. "But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. "It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name, and said, pointing to the other--_This is my beloved Son, hear Him!_ "My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right--and which I should join. I was answered that I must join none of them, for they were all wrong; and the personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that 'they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of godliness but they deny the power thereof.' He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time. When I came to myself again I found myself lying on my back, looking up into heaven. "When the light had departed, I had no strength; but soon recovering in some degree, I went home. And as I leaned up to the fireplace, mother enquired what the matter was. I replied, 'Never mind, all is well--I am well enough off.' I then said to my mother, 'I have learned for myself that Presbyterianism is not true.' Sectarian Opposition "It seems as though the adversary was aware, at a very early period of my life, that I was destined to prove a disturber and an annoyer of his kingdom; else why should the powers of darkness combine against me? Why the opposition and persecution that arose against me almost in my infancy? "Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before-mentioned religious excitement; and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them. "I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects--all united to persecute me. Joseph Smith's Reflections "It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, a little over fourteen years of age and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself. However, it was nevertheless a fact that I had beheld a vision. I have thought since, that I felt much like Paul, when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light and heard a voice speaking unto him, and all the world could not make him think or believe otherwise. "So it was with me. I had actually seen a light, and in the midst of that light I saw two personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart: Why persecute me for telling the truth? I have actually seen a vision, and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it, at least I knew that by so doing I would offend God, and come under condemnation. "I had now got my mind satisfied so far as the sectarian world was concerned; that it was not my duty to join with any of them, but to continue as I was until further directed. I had found the testimony of James to be true, that a man who lacked wisdom might ask of God, and obtain, and not be upbraided." Joseph Smith's Great Honor There is no account in history or revelation extant, where ever before both the Father and the Son appeared in the presence of mortal man in glory. Most wonderful was the honor bestowed upon this unsophisticated boy. Great was his faith--so great that he was able, like the brother of Jared, to penetrate the veil and behold the glory of these holy Beings, whose glory rested upon him. Without this power overshadowing him, he could not have endured their presence, for their brightness was far greater than the brightness of the noonday sun. It was not, therefore, with the power of the natural eye that this great Vision was beheld, but by the aid of the eye of the spirit. The natural man, without the saving grace of the power of the Lord, could not behold his presence in this manner, for he would be consumed. Joseph Smith, through the power of the Lord, was able to behold the presence of the Great Creator and his Glorified Son, for they deigned to honor him with their presence and converse with him. The Heavens No Longer Sealed No longer were the heavens as brass. No more would man be forced to stumble and grope in darkness. Salvation was made known and the glad tidings were to sound forth, as with the blast of a mighty trumpet, to the ends of the earth. Satan's reign was nearing its end, and the message of eternal peace was shortly to be proclaimed to every nation, and kindred, and tongue and people. The Vision Rejected by the World No wonder Joseph Smith rejoiced, he now possessed greater knowledge than all the professors and divines in all the world! Naturally he desired that others should share his joy and partake of his wonderful information. He would proclaim it to them with gladness, surely they would be pleased to receive it and would rejoice with him! But great disappointment awaited him, for with one accord his message was rejected. Only the members of his household would believe. He was treated with scorn by great men of learning, although he was but a boy. He was mocked and shamed. Instead of the spirit of love and gratefulness following him for revealing this glorious message of truth, it was the spirit of contempt and hatred with which he had to contend. In sorrow he learned to hold his peace and wait--wait for further light and inspiration which he had been promised. Though all the world should mock and former friends deride, he knew he had beheld the Vision. There was one Friend to whom he now could go and pour out his soul in humble hope of encouragement and succor. What did it matter though the whole world should laugh, if the Son of God would hearken to his humble pleadings? Not Strange that the Message Should be Rejected Yet, when we stop to reflect, it is not strange that this message of light and truth should be rejected by the world, for the Lord had said long years before, "Men love darkness rather than light, because their deeds are evil." As for the priests, was not their craft in danger? The message left with the youthful seer by the God of heaven was most drastic. It had been declared in language that could be clearly understood, that the creeds of men were not in accord with his Gospel. This was not a message to please the religious teachers of the day. Moreover, the Vision had shattered the traditions of the times. The doctrines taught in the churches were emphatically contradicted and disproved. The world was teaching and believing that the canon of scripture was full; that there was not to be and could not be, more revelation; that the visitation of angels had ceased with the early Christian fathers, and such things as these had passed away forever. Again, the doctrine was taught that the Father, Son and Holy Ghost were incomprehensible, without body, parts and passions. A revelation of the Father and the Son as separate persons, each with a body tangible and in the form of the body of man, was destructive of this doctrine, as revelation was of the doctrine of the closed heavens. The world had held that perfection in religion and the organization of the Church of Christ was not to be expected, but that men were led by their own human reason to interpret the word of the Lord as set forth in the scriptures. A Bold Denunciation of False Doctrine A bold denunciation of all such false teachings and traditions, although told in confiding simplicity by a humble youth, fourteen years of age, was not likely to bring rejoicing and peace of mind to those who thus believed and loved their old traditions dearly. Nevertheless the story must be told; for in the world were thousands of honest souls who were likewise praying that the light of the everlasting Gospel would be restored, and the message of salvation again be proclaimed as a witness before the end of unrighteousness should come. Chapter 8 The Visitation of Moroni 1823-1827 Life of Joseph Smith Between 1820-23 "I continued to pursue my common vocations in life until the twenty-first of September, one thousand eight hundred and twenty-three, all the time suffering severe persecution at the hands of all classes of men, both religious and irreligious, because I continued to affirm that I had seen a vision. "During the space of time which intervened between the time I had the vision and the year eighteen hundred and twenty-three--having been forbidden to join any of the religious sects of the day, and being of very tender years, and persecuted by those who ought to have been my friends and to have treated me kindly, and if they supposed me to be deluded to have endeavored in a proper and affectionate manner to have reclaimed me--I was left to all kinds of temptations; and, mingling with all kinds of society, I frequently fell into many foolish errors, and displayed the weakness of youth, and the foibles of human nature; which, I am sorry to say, led me into divers temptations, offensive in the sight of God. In making this confession, no one need suppose me guilty of any great or malignant sins. A disposition to commit such was never in my nature. But I was guilty of levity, and sometimes associated with jovial company, etc., not consistent with that character which ought to be maintained by one who was called of God as I had been. But this will not seem very strange to any one who recollects my youth, and is acquainted with my native cheery temperament. "In consequence of these things, I often felt condemned for my weakness and imperfections; when, on the evening of the above mentioned twenty-first of September, after I had retired to my bed for the night. I betook myself to prayer and supplication to Almighty God for forgiveness of all my sins and follies, and also for a manifestation to me, that I might know of my state and standing before him; for I had full confidence in obtaining a divine manifestation, as I previously had one. The Appearing of Moroni "While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noon day, when immediately a personage appeared at my bedside, standing in the air, for his feet did not touch the floor. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrists; so, also, were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me. The Book of Mormon Revealed "He called me by name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni; that God had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people. He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants; also, that there were two stones in silver bows--and these stones, fastened to a breast plate, constituted what is called the Urim and Thummim--deposited with the plates; and the possession and use of these stones were what constituted seers in ancient or former times; and that God had prepared them for the purpose of translating the book. Moroni Quotes Ancient Prophets "After telling me these things, he commenced quoting the prophecies of the Old Testament. He first quoted part of the third chapter of Malachi, and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as it reads in our books, he quoted it thus: _"For behold, the day cometh that shall burn as an oven and all the proud, yea, and all that do wickedly, shall burn as stubble; for they that come shall burn them, saith the Lord of Hosts, that it shall leave them neither root nor branch._ "And again, he quoted the fifth verse thus: _Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord._ "He also quoted the next verse differently: _And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at its coming._ "In addition to these, he quoted the eleventh chapter of Isaiah, saying that it was about to be fulfilled. He quoted also the third chapter of Acts, twenty-second and twenty-third verses, precisely as they stand in our New Testament. He said that that prophet was Christ; but the day had not yet come when they who would not hear his voice should be cut off from among the people, but soon would come. He also quoted the second chapter of Joel, from the twenty-eighth verse to the last. He also said that this was not yet fulfilled, but was soon to be. And he further stated that the fulness of the Gentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here. Moroni's Admonition "Again, he told me, that when I got those plates of which he had spoken--for the time that they should be obtained was not yet fulfilled--I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it. "After this communication, I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so, until the room was again left dark, except just around him, when instantly I saw, as it were, a conduit open right up into heaven, and he ascended till he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance. The Second Appearance of Moroni "I lay musing on the singularity of the scene, and marveling greatly at what had been told to me by this extraordinary messenger; when, in the midst of my meditation, I suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside. "He commenced, and again related the very same things which he had done at his first visit, without the least variation; which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this generation. Having related these things, he again ascended as he had done before. The Third Appearance of Moroni "By this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and I lay overwhelmed in astonishment at what I had both seen and heard. But what was my surprise when again I beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before; and added a caution to me, telling me that Satan would try to tempt me (in consequence of the indigent circumstances of my father's family), to get the plates for the purpose of getting rich. This he forbade me, saying that I must have no other object in view in getting the plates but to glorify God, and must not be influenced by any other motive than that of building His kingdom; otherwise I could not get them. After this third visit, he again ascended into heaven as before, and I was again left to ponder on the strangeness of what I had just experienced; when almost immediately after the heavenly messenger had ascended from me the third time, the cock crowed, and I found that day was approaching, so that our interviews must have occupied the whole of that night. The Fourth Appearance of Moroni "I shortly after arose from my bed, and, as usual, went to the necessary labors of the day; but, in attempting to work as at other times, I found my strength so exhausted as to render me entirely unable. My father, who was laboring along with me, discovered something to be wrong with me, and told me to go home. I started with the intention of going to the house; but, in attempting to cross the fence out of the field where we were, my strength entirely failed me, and I fell helpless on the ground, and for a time was quite unconscious of anything. The first thing that I can recollect was a voice speaking unto me, calling me by name. I looked up, and beheld the same messenger standing over my head, surrounded by light as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my father and tell him of the vision and commandments which I had received. I obeyed; I returned to my father in the field, and rehearsed the whole matter to him. He replied to me that it was of God, and told me to go and do as commanded by the messenger. I left the field, and went to the place where the messenger had told me the plates were deposited; and owing to the distinctness of the vision which I had had concerning it, I knew the place the instant that I arrived there. The Hill Cumorah "Convenient to the village of Manchester, Ontario county, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all around was covered with earth. "Having removed the earth, I obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up. I looked in, and there indeed did I behold the plates, the Urim and Thummim, and the breastplate, as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates and the other things with them. "I made an attempt to take them out, but was forbidden by the messenger, and was again informed that the time for bringing them forth had not yet arrived, neither would it, until four years from that time; but he told me that I should come to that place precisely in one year from that time, and that he would there meet with me, and that I should continue to do so until the time should come for obtaining the plates. The Four Annual Visits to the Hill "Accordingly, as I had been commanded, I went at the end of each year, and at each time I found the same messenger there, and received instruction and intelligence from him at each of our interviews, respecting what the Lord was going to do, and how and in what manner His kingdom was to be conducted in the last days. "As my father's worldly circumstances were very limited, we were under the necessity of laboring with our hands, hiring out by day's work and otherwise, as we could get opportunity. Sometimes we were at home and sometimes abroad, and by continued labor, were enabled to get a comfortable maintenance." Temptation of Joseph Smith As Joseph Smith journeyed to the Hill Cumorah on that memorable first visit, he was beset by many conflicting emotions. His father's family was poor and in financial distress. Creditors had been bearing down heavily upon them. The adversary of all righteousness took advantage of these conditions to sorely tempt the youth with all his power. The plates of the book were made of gold and were of great intrinsic value. Could they not be used to relieve the financial embarrassment of the family? Or was there not some thing else deposited with the plates that might be used for such purpose? Such were the thoughts Satan put into his heart as he approached the hill, and the admonition of the angel was temporarily forgotten. He had no difficulty in locating the spot where the records were hidden.[1] It was the matter of but a moment to scrape away the grass and dirt and with a lever pry loose the stone which served as a covering to the box containing the sacred treasure. There before him, lying on two stones which were crosswise of the box, he beheld the record. With it were the Urim and Thummim, two transparent stones set in bows of silver and attached to the breastplate--all as the angel had described. He was enraptured. Putting forth his hand he attempted to remove the plates, but received a shock, which in a measure deprived him of his strength. After a moment's hesitation he made a second attempt, but received a greater shock than at first. The cause of this was unknown to him, for he had supposed that physical strength and exertion were all that were necessary for him to obtain the record. The third time he stretched forth his hand to take the plates and again received a shock with considerable violence, which sapped his strength and made him powerless. In his great excitement and without meditation he exclaimed: "Why cannot I obtain the book?" "Because you have not kept the commandments of the Lord," answered a voice near by him. Looking up he was astonished to behold the heavenly messenger of his former visits. Powers of Good and Evil Shown In humble repentance he sought the Lord in prayer. His vision was opened and the glory of the Lord shone round about him, and he was made to feel the sweet influence of the power of righteousness. While he was beholding this vision the angel said, "Look!" Joseph beheld the prince of darkness surrounded by his innumerable train of associates in all their diabolical fury. As the visions of evil passed before him the angel said: "All this is shown, the good and the evil, the holy and impure, the glory of God and the power of darkness, that you may know hereafter the two powers and never be influenced or overcome by that wicked one. Behold, whatever entices and leads to good and to do good, is of God, and whatever does not is of that wicked one. It is he who fills the hearts of men with evil, to walk in darkness and blaspheme God; and you may learn from henceforth, that his ways are to destruction; but the way of holiness is peace and rest."[2] Joseph was further informed that the record had been deposited for the sake of the glory of the Lord, for they contained the fulness of the Gospel as it was given to the ancient inhabitants of this American continent, and was to be brought forth by the power of God; and moreover that the translation would go forth to the Gentiles, many of whom would believe--afterwards it should go to the house of Israel many of whom should also be brought into the Church of Christ. Value of the Prophet's Lesson The lesson taught to Joseph Smith on this occasion was one of lasting benefit to him. Henceforth he understood the power of the evil one and was prepared to resist temptation. Years afterwards, when speaking of this event he said, "Ever afterwards I was willing to keep the commandments of God." Had the lesson not been taught in this manner, at a later day he might have fallen into temptation when off his guard, with results that would have brought disaster. The Interval of Four Years During the interval of four years, from 1823 to 1827, Joseph Smith was under the necessity of aiding his father's family in paying their debts and procuring a living. At times he found employment at home and at times abroad, as opportunity afforded. The death of his oldest brother Alvin, in 1824, made it all the more needful that he exert himself for the benefit of the family. In October, 1825, he entered the employ of an aged gentleman named Josiah Stowel. Mr. Stowel had heard of some old Spanish silver mines in Harmony, Pennsylvania, and employed his hired help in searching for the hidden treasure. Joseph, after about one month of fruitless search, persuaded this kindly gentleman to forsake the foolish venture. From this employment came the cry that Joseph Smith, the "Mormon" Prophet, was a "money-digger." The Prophet's Marriage While residing in Harmony and in the employment of Mr. Stowel, Joseph boarded at the home of Mr. Isaac Hale. It was here, and under these conditions, that he met Miss Emma Hale, daughter of Isaac Hale. The friendship of these young people ripened into love, and they were married about one year and three months later, January 18, 1827, by Squire Tarbill, in South Bainbridge, New York. Notes 1. The following description of Cumorah is from the pen of Oliver Cowdery: You are acquainted with the mail road from Palmyra, Wayne County, to Canandaigua, Ontario County, New York, and also, as you pass from the former to the latter place, before arriving at the little village of Manchester, say from three to four, or about four miles from Palmyra, you pass a large hill on the east side of the road. Why I say large, is because it is as large, perhaps, as any in that country. To a person acquainted with this road a description would be unnecessary, as it is the largest and rises the highest of any on that route. The north end rises quite sudden until it assumes a level with the more southerly extremity, and I think I may say an elevation higher than at the south a short distance, say half or three-fourths of a mile. As you pass toward Canandaigua it lessens gradually until the surface assumes its common level, or is broken by other smaller hills or ridges, water courses and ravines. I think I am justified in saying that this is the highest hill for some distance round, and I am certain that its appearance, as it rises so suddenly from a plain on the north, must attract the notice of the traveler as he passes by.--_Messenger and Advocate_, 1834, page 158. 2. See _Improvement Era_, vol. 2, p. 807. Chapter 9 Joseph Smith Receives the Record--The Priesthood Restored 1827-1829 Joseph Receives the Record Each year, on the twenty-second day of September, between the years 1823 and 1827, Joseph went to the Hill Cumorah, as the angel had instructed him, where he was taught in matters pertaining to his sacred duties. At last the time arrived for the delivery of the plates, the Urim and Thummim, and the breastplate. It was the 22nd day of September, 1827. The Prophet went to the hill to keep the final appointment with Moroni, before the record should be given into his hands. Once more the angel instructed him in his duties and impressed upon his mind the great responsibility now to be placed upon him, saying: "Now you have got the record into your own hands, and you are but a man, therefore you will have to be watchful and faithful to your trust or you will be overpowered by wicked men; for they will lay every plan and scheme that is possible to get it away from you, and if you do not take heed continually, they will succeed. While it was in my hands, I could keep it, and no man had power to take it away, but now I give it up to you. Beware, and look well to your ways, and you shall have power to retain it."[1] Moreover, he was told, if he let the record go out of his hands or neglected his duty, he should be cut off, but through faithfulness and perseverance he should be protected until the angel should come for the record and again take it into his keeping. Designs of the Wicked Frustrated Joseph soon found that the warning of the angel was all too true concerning the powers of darkness being arrayed against him, and the desire of evil-disposed persons to destroy him and obtain the plates. Scarcely was the record in his possession before strenuous exertions were made by wicked persons to get them out of his hands. Every scheme and invention which the powers of darkness could devise, were used. Conjurors, diviners with peepstones and other means were employed. Mobs gathered and searched the premises of the Smith home, even breaking into the house and ransacking it. Under pretext of law searches were made. At times it became necessary to hide the record in strange places. Once they were hidden in a hollow log in the woods; again, under the hearthstone in the house, and under the floor in a nearby shop. When the Prophet departed for Pennsylvania he hid them in a barrel of beans, and when a search was made they were not discovered. The Lord was with him in his labor and the powers of darkness were overcome and of no avail. Martin Harris So intense and bitter became the opposition in Manchester that the Prophet sought a place of refuge in another locality. Having received an invitation from his wife's parents to come to their home in Harmony, Pennsylvania, he accepted the invitation and prepared to go. Being very poor he experienced some difficulty in procuring the necessary means to meet his obligations and make the journey. In this hour of distress, and in the midst of persecution, he found a friend in Martin Harris, of Palmyra, New York. Joseph, with his wife's brother, Alva Hale, had gone to Palmyra to transact some business, and while there he was approached by Martin Harris, who said to him: "How do you do, Mr. Smith? Here are fifty dollars. I give this to you to do the Lord's work with; no, I give it to the Lord for His own work." Joseph offered to take the money and give his note which Alva Hale also agreed to sign, but Martin Harris refused to take the note. This money enabled the Prophet to make the journey to Harmony where he found a haven of rest. Removal to Pennsylvania Shortly after this event Joseph moved to Harmony, Susquehanna County, Pennsylvania, to the home of Isaac Hale. Later he purchased from Mr. Hale a small farm, to which he removed. Here in comparative peace he commenced to make a copy of the characters on the plates, which consisted of the learning of the Jews and the language, in hieroglyphics, of the Egyptians. He also, by Urim and Thummim, made a translation of some of them. This was done between December, 1827, and the February following. In the month of February, 1828, Martin Harris came to Harmony to visit with Joseph Smith. He had been much impressed with the Prophet's story and desired to know more concerning the work. The Prophecy of Isaiah Fulfilled Martin Harris took the transcript that had been made together with the partial translation, and departed for New York. Just what his object was, and what he had in mind, is not made clear. That he was led to do so by inspiration was later shown. He first submitted the characters to Professor Charles Anthon of Columbia College with the request that he examine them. He then took them to Dr. Samuel L. Mitchell, also of New York. When Martin returned he made the following report: "I went to the city of New York, and presented the characters which had been translated, with the translation thereof, to Professor Charles Anthon, a gentleman celebrated for his literary attainments. Professor Anthon stated that the translation was correct, more so than any he had before seen translated from the Egyptian. I then showed him those which were not yet translated, and he said that they were Egyptian, Chaldaic, Assyrian and Arabic; and he said they were true characters. He gave me a certificate, certifying to the people of Palmyra that they were true characters, and that the translation of such of them as had been translated was also correct. I took the certificate and put it into my pocket, and was just leaving the house when Mr. Anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. I answered that an angel of God had revealed it unto him. "He then said to me, 'Let me see that certificate.' I accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying, that there was no such thing now as ministering of angels, and that if I would bring the plates to him, he would translate them. I informed him that part of the plates were sealed, and that I was forbidden to bring them. He replied, 'I cannot read a sealed book.' I left him and went to Mr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation." A number of years later, when he discovered the use to which his testimony had been given, Professor Anthon denied the statement of Martin Harris, although he did confess that such a person called to see him with such characters, but he treated it as a hoax. There may be some slight errors in the account of Martin Harris, but in the main his story must be true for it is the fulfilment of an ancient prophecy of Isaiah[2] almost word for word. It is not likely that Martin Harris was familiar with the prophecy of Isaiah at that time and without question Professor Anthon had no intention of fulfilling prophecy in making his answer, but nevertheless such proved to be the case. The Lost Manuscript The impression made on the mind of Martin Harris by this interview resulted in his removal to Harmony to give further aid to Joseph Smith. He arrived about the 12th of April, 1828, and immediately commenced to write as the Prophet dictated his translation of the record. Martin continued in this work until the 14th of June, at which time one hundred and sixteen pages of manuscript on foolscap paper had been prepared. Some time after Martin Harris commenced to write he importuned the Prophet for the privilege of taking the manuscript home and showing it to some skeptical friends, who had sorely criticized him for the part he was taking in the work. He was desirous of convincing them; and they had, without doubt, pleaded with him to do this thing. Especially had his wife implored him for a look at the manuscript. The Prophet inquired by Urim and Thummim, and the request of Martin was denied. However he was not satisfied and importuned and pleaded with Joseph again to inquire of the Lord. This he did, but the answer was the same as before. Still Martin implored, and so insistent and prolonged were his pleadings that Joseph Smith again, the third time, inquired of the Lord. This time the answer was favorable. The request was granted on certain positive conditions. Martin was to show the manuscript to his brother, Preserved Harris, his wife, his father and mother and his wife's sister, Mrs. Cobb. No other person was to see the writings. In a most solemn covenant Martin bound himself to this agreement. When he arrived home, and pressure was brought to bear upon him, he forgot his solemn oath and permitted others to view the manuscript, with the result that by stratagem it passed out of his hands. The Lord was displeased with Joseph Smith for his constant importuning, and took from him the Urim and Thummim after the departure of Martin Harris with the partial translation from the plates. When the fact was known that Martin had lost the manuscript, the Prophet suffered the torments of the damned. He found no rest; there was no peace of conscience. In the bitterness of his soul he feared to approach the Lord. This condition continued for some time until one day the angel appeared to him, and returned the Urim and Thummim, that he might through them receive a revelation from the Lord. (Doc. & Cov. Sec. 3.) In this revelation it was made known that the purposes of the Lord were not frustrated, but the designs of men. Joseph was soundly rebuked and warned against yielding to temptation. Nevertheless the mercy of the Lord was extended to him because of his severe punishment and sore repentance. After the revelation was received, both the Urim and Thummim and the plates were taken from him, but in a few days were restored again. This was the most bitter lesson Joseph Smith ever received. It seemed necessary to prepare him for the great responsibilities yet before him. A few days later Joseph received another revelation (Doc. and Cov. Sec. 10) in which he was forbidden again to translate the portion of the record which had been lost. Satan had put it into the hearts of wicked men, the revelation declared, to alter the writing of the manuscript and then, if Joseph Smith should translate again, they would say that he could not do it twice alike, and thus they would catch him in his words which he had pretended to translate. What the Lost Record Contained The lost manuscript contained the abridgment made by Mormon of the record of Nephi, from the time Lehi left Jerusalem down to the reign of King Benjamin, or to the words of Mormon, in the Book of Mormon. When Mormon made his abridgment of the records of the Nephites, the Lord directed him to attach also the small plates of Nephi, which contained the record of the people covering the same period of time as the abridgment down to the reign of King Benjamin. In this manner there were two accounts of that history, the abridgment and the original. Now the translation of the abridgment was lost; but the better account could still be translated, and the designs of Satan be defeated. Thus the "wise purpose" of the Lord, in directing Mormon to include Nephi's plates, was made known to Joseph Smith. The Coming of Oliver Cowdery Martin Harris was never permitted to act as scribe again. For a time the Prophet was without assistance. For several months he was under the necessity of "laboring with his hands" on his small farm in Harmony and otherwise seeking employment. The work of the Lord was lagging. He must be about his mission. He prayed to the Lord for help. On the 6th of April, 1829, a young school teacher, Oliver Cowdery, came to Harmony to inquire of Joseph Smith regarding his work. Oliver Cowdery had been teaching school near the home of the Smiths in Manchester, and part of the time boarded with that family. From them he learned of the Prophet's vision, the coming of Moroni, and of the plates. He had a feeling that these stories were true and desired to investigate at close quarters. He was convinced of the truth of Joseph's story, and two days after his arrival in Harmony commenced to write as the Prophet translated from the record. Later in the month of April the Lord gave to Oliver a revelation through Joseph Smith in which he was called to the work. In that revelation things were revealed that only Oliver Cowdery knew. From that time forth he continued to act as the amanuensis for Joseph Smith, until the Book of Mormon was finished. Restoration of the Aaronic Priesthood While translating, Joseph Smith and Oliver Cowdery discovered that the question of baptism for the remission of sins was mentioned several times in the record. This caused them to marvel, for the doctrine of baptism was misunderstood in the world. They concluded to inquire of the Lord for light. On the 15th day of May, 1829, they retired to the woods and prayed for instruction on this question. While thus engaged in prayer a heavenly messenger descended in a cloud of light and said that he was John, known as John the Baptist in the New Testament. He said he acted under the direction of Peter, James and John, who held the keys of the Melchizedek Priesthood, and had been sent to confer on Joseph and Oliver the Aaronic Priesthood, which holds the keys of the temporal Gospel. He laid his hands upon their heads and said: "Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness." He stated that the Melchizedek Priesthood would soon he conferred upon them and that Joseph Smith should be called the first and Oliver Cowdery the second elder of the Church. Joseph and Oliver Baptized This messenger, after conferring the Priesthood, instructed Joseph and Oliver to go down into the water and baptize each other. After which they were to lay hands upon each other and re-confer the Priesthood which he had bestowed upon them. There are two reasons why they should be commanded to do this thing. First, to confer the Priesthood before baptism, is contrary to the order of the Organized Church, therefore they were commanded to confer the Priesthood upon each other in the regular way, after they were baptized. Second, the angel did for them that which they could not do for themselves. There was no one living in mortality who held the keys of this Priesthood, therefore it was necessary that this messenger, who held the keys of the Aaronic Priesthood in the Dispensation of the Meridian of Time, should be sent to confer this power. It is contrary to the order of heaven for those who have passed beyond the veil to officiate and labor for the living on the earth, only wherein mortal man cannot act, and thereby it becomes necessary for those who have passed through the resurrection to act for them. Otherwise John would have followed the regular order, which is practiced in the Church, and would have first baptized Joseph Smith and Oliver Cowdery and then conferred upon them the Aaronic Priesthood. As the angel had commanded them, they repaired to the water where Joseph first baptized Oliver and then Oliver baptized Joseph. Immediately after coming out of the water they experienced great and glorious blessings, and being filled with the Holy Spirit, began to prophesy of the coming forth of the Church and the establishment of the great work of the Lord in the latter days. Their minds were now enlightened and the scriptures were opened to their understandings. For the first time in many centuries there now stood on the earth men with power to officiate in baptism for the remission of sin. The fear of opposition compelled them to keep secret the matter of their ordination and baptism, except where they revealed it to a few personal friends, whom they could trust. Restoration of the Melchizedek Priesthood In course of time, and very shortly after the coming of John the Baptist, Joseph and Oliver received the Melchizedek Priesthood from Peter, James and John. The date when this Priesthood was conferred is unknown, but it was only a few days after the first ordination. In a revelation given in 1842 (Doc. & Cov. Sec. 128) we are informed that it was between Harmony, Pennsylvania, and Colesville, New York, on the Susquehanna River, where it was conferred. In another revelation given in September 1830, we are informed that the restoration was under the hands of Peter, James and John, "whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and special witnesses of my name" (Doc. and Cov. Sec. 27). Help from Joseph Knight While the work of translating was going on the Lord sent a friend in time of need to give material assistance to Joseph Smith and Oliver Cowdery. This was Joseph Knight, Sen., of Colesville, Broome County, New York. Having heard of the manner in which Joseph and Oliver were occupying their time, Mr. Knight brought them provisions from time to time, a distance of some thirty miles, and thus enabled them to continue their labor without interruption, which otherwise would have delayed the work. Joseph and Oliver Remove to Fayette It was not destined that the work of translation should go on in Harmony without interruption. Opposition finally made itself manifest and became so strong that even Isaac Hale--a man who believed in justice, law and order, but who did not express much faith in the mission of Joseph Smith--became somewhat bitter in his feelings. The necessity of a change of residence was apparent. Oliver Cowdery wrote to a young friend, David Whitmer of Fayette, New York, with whom he had previously corresponded regarding the coming forth of the Book of Mormon, desiring that he would come and take Joseph and himself to the Whitmer home in Fayette. This David Whitmer consented to do, and the removal was made in June, 1829. When David was on the journey to Harmony on this mission, he was met some distance from the town of Harmony by Joseph and Oliver. In referring to this circumstance some years later, David Whitmer wrote: "Oliver told me that Joseph had informed him when I started from home, where I stopped the first night, how I read the sign at the tavern, where I stopped the next night, etc., and that I would be there that day for dinner, and this is why they had come out to meet me. All of which was exactly as Joseph had told Oliver, at which I was greatly astonished" (_Millennial Star_, vol. 40:769-774). At the Whitmer Home When they arrived in Fayette, they found Mr. Peter Whitmer, father of David, ready to receive them and anxious to know more concerning the work, Joseph and Oliver received their board free at the Whitmer home, and other timely assistance was also given them by members of the Whitmer family. David, John and Peter Whitmer, Jr., became very zealous in the work. The Lord spoke to each of them by revelation, calling them to cry repentance to their generation. The people of Seneca County, in which Fayette was situated, were friendly, and many houses were opened by those desiring to know more of the Prophet's message. Many were convinced and showed a willingness to obey the Gospel. Hyrum Smith, who had come to Fayette, David Whitmer and Peter Whitmer, Jr., were baptized, the first by the Prophet and the others by Oliver Cowdery. Samuel H. Smith, younger brother of the Prophet, had been baptized while the Prophet and Oliver were in Harmony, Pennsylvania. He was the third person baptized in this dispensation, receiving the remission of his sins on the twenty-fifth day of May, 1829, just ten days after the appearing of John the Baptist; Oliver Cowdery baptizing him. Samuel had accompanied Oliver from Manchester to Harmony early in April when Oliver came to inquire concerning the Prophet and the record he claimed to have, and remained with his brother Joseph during the spring. Samuel Smith had not taken to the Prophet's story as readily as other members of the family, and was rather hard to convince that Joseph and Oliver had been ordained and baptized. After much inquiry and explanation by Joseph and Oliver, Samuel retired alone to the woods, and in secret prayer obtained a revelation for himself. Now convinced, he was anxious to be baptized and to engage in the work of establishing "the cause of Zion." Notes 1. _History of the Prophet Joseph_, p. 106, Lucy Smith. 2. Isaiah's prophecy is as follows: "And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid" (Isa. 29:11-14). For a discussion of this point see the _History of the Mormon Church_, by B. H. Roberts, chapter 8. Also _Orson Pratt's Works_, Chapter 6, and the Book of Mormon, 2 Nephi, 27th chapter. Chapter 10 The Witnesses of the Book of Mormon 1829-1830 The Witnesses Called In due time, in June 1829, the Book of Mormon translation was finished. Three special witnesses must now be chosen who should behold the plates through divine favor and bear record to the world. This was according to the predictions of the ancient prophets who had kept the records of the Nephites. Nephi, son of Lehi, had prophesied: "Wherefore at that day when the book shall be delivered unto the man of whom I have spoken, the book shall be hid from the eyes of the world, that the eyes of none shall behold it save it be that three witnesses shall behold it, by the power of God, besides him to whom the book shall be delivered; and they shall testify to the truth of the book and the things therein. And there is none other which shall view it, save it be a few according to the will of God, to bear testimony of his word unto the children of men; for the Lord God hath said that the words of the faithful should speak as if it were from the dead."[1] In a revelation given at the request of Martin Harris, after his repentance, in March, 1829 (Doc. and Cov. Sec. 5), this statement is reiterated, and Martin was told he might be granted this great privilege of being one of the witnesses, if he would humble himself sufficiently and overcome his pride in mighty prayer and sincerity of heart, and acknowledge the things he had done which were wrong. It was natural for Oliver Cowdery, the Prophet's scribe, and David Whitmer, to desire to be the two other witnesses of the special three. When the translation was finished Joseph wrote to his parents requesting them to come to him. This information they conveyed to Martin Harris at Palmyra, who desired to accompany them. The next day after the word was received they started on the journey. The evening of their arrival at the Whitmer home was spent in reading the manuscript of the Book of Mormon, which caused them all to rejoice exceedingly. They had not previously realized the magnitude of the work of translation, nor had they received a clear understanding of what the book contained. When the time arrived for the manifestation of the power of the Lord to the witnesses, as was the custom, early in the morning the little group at the Whitmer home engaged in singing and prayer. At the close of these services Joseph Smith arose and approaching Martin Harris said: "Martin Harris, you have got to humble yourself before God this day, that you may obtain a forgiveness of your sins. If you do, it is the will of God that you should look upon the plates, in company with Oliver Cowdery and David Whitmer." Lucy Smith, the Prophet's mother, who was present, says this was spoken, "with a solemnity that thrills through and through my veins to this day, when it occurs to my recollection." These three men earnestly sought for the privilege of being the special witnesses, Joseph laid the matter before the Lord and received a revelation by Urim and Thummim granting their petition. The revelation is as follows: Revelation to the Witnesses "Behold, I say unto you, that you must rely upon my word, which if you do with full purpose of heart, you shall have a view of the plates, and also of the breastplate, the sword of Laban, the Urim and Thummim, which were given to the brother of Jared upon the mount, when he talked with the Lord face to face, and the miraculous directors which were given to Lehi while in the wilderness, on the borders of the Red Sea. "And it is by your faith that you shall obtain a view of them, even by that faith which was had by the prophets of old. "And after that you have obtained faith, and have seen them with your eyes, you shall testify of them, by the power of God; "And this you shall do that my servant Joseph Smith, Jun., may not be destroyed, that I may bring about my righteous purposes unto the children of men in this work. "And ye shall testify that you have seen them, even as my servant Joseph Smith, Jun., has seen them, for it is by my power that he has seen them, and it is because he had faith. "And he has translated the book, even that part which I have commanded him, and as your Lord and your God liveth it is true. "Wherefore, you have received the same power, and the same faith, and the same gift like unto him; "And if you do these last commandments of mine, which I have given you, the gates of hell shall not prevail against you; for my grace is sufficient for you, and you shall be lifted up at the last day. "And I, Jesus Christ, your Lord and your God, have spoken it unto you, that I might bring about my righteous purposes unto the children of men. Amen" (Doc. and Cov. Sec. 17). The Witnesses Behold the Plates A short time after this revelation was given these four, Joseph Smith, Oliver Cowdery, David Whitmer and Martin Harris, retired to the woods and engaged in humble prayer. They asked the Lord to bestow upon them the blessing of the promise. Each prayed in turn, according to previous agreement. Joseph prayed first and after each had prayed and no answer of divine favor was obtained, they again observed the same order of prayer, but without result. Feeling it was because of his transgressions that no answer was received, Martin Harris suggested that he would withdraw from the others. After consultation this was agreed to, and Martin withdrew. Again the three knelt in prayer. Presently they beheld above them a light of great brilliancy, and an angel descended and stood before them. In his hand he held the plates, and before them were the other records and sacred things spoken of in the revelation. The angel took the golden book and turning leaf by leaf exhibited to the witnesses the engravings thereon. He then turned to David Whitmer and said, "David, blessed is the Lord, and he that keeps his commandments." Immediately after this they heard a voice in the bright light which shone above them, saying: "These plates have been revealed by the power of God, and they have been translated by the power of God. The translation of them which you have seen is correct, and I command you to bear record of what you now see and hear." Joseph Smith now left Oliver and David and went in search of Martin Harris. He found him at a considerable distance fervently petitioning the Lord in prayer. With earnestness he pleaded with Joseph to join him that he too might be blessed with a vision of the plates. Joseph readily consented, and before they had prayed very long the same vision burst upon their presence and they beheld the same messenger. The angel again turned the leaves one by one and the same scene was re-enacted. Martin Harris was overjoyed and cried out: "'Tis enough; 'tis enough; mine eyes have beheld; mine eyes have beheld!" Jumping up he shouted hosannah and praised the Lord. When they returned from this interview it was between three and four o'clock in the afternoon. The incident is related by the Prophet's mother in the following words: "On coming in, Joseph threw himself down beside me, and exclaimed, 'Father, mother, you do not know how happy I am: the Lord has now caused the plates to be shown to three more besides myself. They have seen an angel, who has testified to them, and they will have to bear witness to the truth of what I have said, for now they know for themselves, that I do not go about to deceive the people, and I feel as if I was relieved of a burden which was almost too heavy for me to bear; and it rejoices my soul, that I am not any longer to be entirely alone in the world. Upon this, Martin Harris came in; he seemed almost overcome with joy, and testified boldly to what he had both seen and heard. And so did David and Oliver, adding, that no tongue could express the joy of their hearts, and the greatness of the things which they had both seen and heard."[2] Testimony of the Three Witnesses In accord with the instructions they received in the revelation and by direct command from the voice of the Lord when they viewed the plates, the three witnesses gave to the world their united testimony in writing. This testimony, together with the testimony of eight other witnesses who also beheld the plates, has been published in every copy of the Book of Mormon as a witness to the unbelieving world. Their testimony is as follows: "Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come: That we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is the record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken. And we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true. And it is marvelous in our eyes. Nevertheless, the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. Oliver Cowdery, David Whitmer, Martin Harris." Testimony of the Eight Witnesses In addition to the testimony of the three witnesses, eight other witnesses were called to view the plates and to give testimony to the world, and became the "few according to the will of God, to bear testimony of his word unto the children of men." These eight men did not obtain the same privilege as the three special witnesses, for it was not in the presence of an angel that they beheld the record, but they were shown the plates by Joseph Smith by command of the Lord. Their testimony is as follows: "Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come: That Joseph Smith, Jun., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen. And we lie not, God bearing witness of it. Christian Whitmer, Jacob Whitmer, Peter Whitmer, Jun., John Whitmer, Hiram Page, Joseph Smith, Sen., Hyrum Smith, Samuel H. Smith." Necessity of the Testimonies In all ages of the world when the Lord has had a work to be performed he has raised up witnesses. In this manner his works are attested so that those who reject them will be left without an excuse. The justice of the Lord demands that this shall be done. The Lord commanded Moses, when in the wilderness, that no man should be condemned except it be on the testimony of two or three witnesses. "One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established" (Deut. 19:15). The Savior himself bore witness to the justice and validity of this law when he contended with the Jews. Said He: "It is also written in your law, that the testimony of two men is true. I am one that beareth witness of myself, and the Father that sent me beareth witness of me." In this manner he condemned them for rejecting his testimony, which was attested by the scriptures and had the approval of his Father. If Joseph Smith had given no other testimony but his own, then he might justly have been condemned, for his testimony would not have been in keeping with the word of the Lord, but the testimony of three other men should be sufficient. Reinforced as that testimony is by the testimony of the eleven others, and by the witness which the book itself affords, the testimony given by Joseph Smith becomes binding on the world. All who reject it, the Lord said, shall be condemned, for the "testimony of two men is true," provide they are truthful witnesses. The Book of Mormon declares that in "the mouth of three witnesses shall these things be established; and the testimony of three, and this work, in the which shall be shown forth the power of God and also his word, of which the Father and the Son, and the Holy Ghost bear record--and all this shall stand as a testimony against the world at the last day" (Ether 5:4). Validity of the Testimonies The witnesses of the Book of Mormon were true and faithful to their testimony throughout their lives. The time came, however, when all three of the special witnesses became estranged from Joseph Smith and departed from the Church. Because of their spirit of rebellion against the Prophet and the work, Oliver Cowdery and David Whitmer were dealt with for their fellowship and excommunicated from the Church. Martin Harris simply drifted away without action being taken against him in an official way. While the Prophet lived, they retained their bitterness of spirit and remained aloof, but during all those years, and to the end of life, all three were steadfast in their testimony as found in the Book of Mormon. In the year 1848, after the Church had been driven from Nauvoo, Oliver Cowdery returned to the Church, at Kanesville and humbly begged to be re-admitted as a member. Martin Harris also sought again a place and standing in the Church and in the year 1870 he came to Utah to make his home. He died in 1875, at Clarkston, Utah, at the age of 92 years. David Whitmer never came back to the Church, but shortly before his death, in refutation of the statements that had gone forth that he had denied his testimony, he published it again to the world, in which he said: "It is recorded in the American Cyclopedia and the Encyclopedia Britannica, that I, David Whitmer, have denied my testimony as one of the Three Witnesses to the divinity of the Book of Mormon; and that the other two witnesses, Oliver Cowdery and Martin Harris, denied their testimony to that book. I will say once more to all mankind, that I have never at any time denied that testimony or any part thereof. I also testify to the world, that neither Oliver Cowdery nor Martin Harris ever at any time denied their testimony. They both died reaffirming the truth of the divine authenticity of the Book of Mormon."[3] Impossibility of Collusion If there had been collusion between Joseph Smith and the witnesses, then of necessity they would have had to hold together and tell the same story. A disagreement on the part of any, or all of them, would have meant destruction to their plan, if it were not true. The boldness with which Joseph Smith and the Church met the situation, when these men rebelled, and took action against them and severed them from the Church, would never have been done if there had been fraud and collusion. The Prophet and the high council would not have dared to do it. This fact together with the other fact that after they were severed from the Church and had become estranged, they all three bore the same testimony, and all told the same story which they told when in the Church, precludes even the remotest possibility that they had planned together to deceive. These truths together with much more evidence which cannot be mentioned here, is strong presumptive evidence of the authenticity of the solemn message given by these witnesses to the world. The Angel Receives the Plates After the completion of the translation of the Book of Mormon in 1829, the angel again appeared to Joseph Smith and received back the plates into his keeping. Of this circumstance the Prophet wrote in 1838: "By the wisdom of God, they [the plates] remained safe in my hands, until I had accomplished by them what was required at my hand. When, according to arrangement, the messenger called for them, I delivered them up to him, and he has them in his charge until this day." The Book of Mormon Printed The question of printing the manuscript now confronted Joseph Smith. Not only was he without the necessary means, but printers were scarce and those who were approached were either prejudiced through bigotry, or unwilling for fear of the opposition of customers. Martin Harris, who possessed the means, came to the rescue with a promise to pay for the printing of the book. Finally a contract was entered into with Mr. Egbert B. Grandin, of Palmyra, who consented to print five thousand copies of the Book of Mormon for three thousand dollars. In the meantime the copyright to the book had been secured. The appearance of the words "Author and Proprietor" which appear on the title page of the first edition of the Book of Mormon, have caused some ridicule by enemies of Joseph Smith. This expression was printed in the book in accord with the law governing copyrights, and in no way detracts from the validity of the story of the translation of the record. Soon after the completion of the translation and the securing of the copyright, the Lord commanded that Oliver Cowdery should transcribe the entire manuscript, and that in furnishing copy to the printer, the second copy should be used, and that only sheet by sheet, as the type should be set up. It was further provided that in going to and from the printing office, there should always be a guard to protect the manuscript, and that a guard should be placed at the home constantly to watch and protect the translation from evil disposed persons. These precautions were necessary because of the malicious opposition which prevailed in and about Palmyra, where the work was done. At times attempts were made to get the manuscript from the possession of Joseph and those who, with him, had the work in charge. One man, named Cole, more cunning than the others who opposed the work, devised the plan of anticipating the publication of the book. Cole, an ex-justice of the peace, was printing a paper which he called _Dogberry Paper on Winter Hill_. He had announced to his subscribers that he would furnish them weekly installments of the Book of Mormon in his paper. Having access to the Grandin printing office, he commenced his publication by working on Sundays when the office was closed. In this manner he was able to publish a number of issues containing garbled extracts from the printed sheets of the Book of Mormon. As the copyright was secured, he was warned and finally stopped from this method of stealing. The work of printing the book continued, but not without interruption, for great pressure was brought to bear upon the printer who was threatened by enemies of the latter-day work, with a withdrawal of trade that would ruin his business. This came near to breaking the contract. However, after some delays, the book was finished some time in the spring of 1830, and made ready to go forth, as the Nephite prophets had foretold, to the Gentiles and then to the house of Israel as a voice speaking out of the dust. Notes 1. 2 Nephi 27:12-13. Ether 5:2-4. Compare John 8:16-18. 2. _History of the Prophet Joseph_, p. 139. Lucy Smith 3. _An Address to All Believers in Christ_, David Whitmer. Compare _Millennial Star_, 43:301. Chapter 11 Revelation on Doctrine and Church Government 1829-1830 Revelation to the Witnesses Before the Church could be organized it was essential that there be revealed such matters as pertained to the organization of the Church. This was done between the time the witnesses viewed the plates of the ancient record and the sixth of April, 1830. The first of these (Doc. and Cov. Sec. 18) was given to Joseph Smith, Oliver Cowdery and David Whitmer, at Fayette. It made known the calling of the Twelve Apostles who should be chosen in this dispensation, although it was about six years before they were called. It gave instructions "relative to the building up of the Church of Christ according to the fulness of the Gospel." It was also stated that the Book of Mormon contained "all things written concerning the foundation" of the Church and the Gospel. The Church, when organized, should be built upon the foundation of the Gospel and "the gates of hell shall not prevail" against it. Moreover, it was declared that "the world is ripening in iniquity, and it must needs be that the children of men are stirred up unto repentance, both the Gentiles and also the house of Israel." To Oliver Cowdery and David Whitmer, the Lord said that all men were now called on to repent, for the Priesthood was restored and the opportunity given for the remission of sins. These men had been called as special witnesses, and therefore were under obligation to warn the world. Until this time men had not been privileged to be baptized, for there had been no authority in the earth to officiate in gospel ordinances. The Lord said the worth of souls was great, for Christ had suffered "the pains of all men that all might repent and come unto him." As many as would repent and be baptized in the name of Jesus Christ and endure to the end, should be saved. It was made clear in this revelation that all men must take upon them the name of Jesus Christ, for in his name should "they be called in the last day." Otherwise they "cannot have a place in the kingdom" of the Father. The Twelve Apostles Not only were Joseph Smith and the witnesses to the Book of Mormon to be called to testify, but there were to be twelve other witnesses, who should be appointed to declare the Gospel to both Gentile and Jew. The three witnesses to the Book of Mormon were designated to search out these Twelve Apostles, who were to have charge of the preaching of the Gospel in all the world. Revelation Given to Martin Harris The next great commandment (Doc. and Cov. Sec. 19) was given to Martin Harris, in March, 1830, as one of the three special witnesses. Martin was admonished and warned against his weaknesses, and was commanded to preach the first principles of the Gospel and declare "glad tidings" upon the mountains, and "every high place, and among the people," unto the end of his life. If he should fail, then misery should he receive. He was further instructed to keep his contract with the printer, and impart of his substance for the printing of the Book of Mormon, which "contains the truth and the word of God." The Atonement and Eternal Punishment Explained The most important teaching in this revelation was the doctrine of the atonement and the explanation of the expression "eternal punishment." "I am Alpha and Omega," said the Lord, "yea, even I am He, the beginning and the end, the Redeemer of the world. I have accomplished and finished the will of him whose I am, even the Father, concerning me--having done this that I might subdue all things unto myself, retaining all power, even to the destroying of Satan and his works at the end of the world, and the last great day of judgment, which I shall pass upon the inhabitants thereof, judging every man according to his works and the deeds which he hath done. "And surely every man must repent or suffer, for I, God, am endless; wherefore, I revoke not the judgments which I shall pass, but woes shall go forth, weeping, wailing and gnashing of teeth, yea, to those who are found on my left hand. Nevertheless it is not written that there shall be no end to this torment, but it is written endless torment. Again it is written eternal damnation; wherefore it is more express than other scriptures, that it might work upon the hearts of the children of men, altogether for my name's glory. Wherefore I will explain unto you this mystery, for it is mete unto you to know even as mine apostles. . . . "For behold, the mystery of Godliness, how great is it? for, behold, I am endless, and the punishment which is given from my hand, is endless punishment, for Endless is my name; wherefore-- Eternal punishment is God's punishment. Endless punishment is God's punishment." Then follows the statement that Jesus Christ "suffered the pains for all, that they might not suffer if they would repent." These sufferings were most exquisite and sore, which caused him "the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer both body and spirit;" and would that he "might not drink the bitter cup and shrink." Nevertheless he partook of that cup and finished his work, and this that men might not suffer if they would repent; but if they will not repent then they must suffer even as he. Revelation on Church Government In April 1830, just before the organization of the Church, another very important revelation (Doc. and Cov. Sec. 20) was received on Church government. In it the date for the organization of the Church was designated as April 6. The Church was to be "regularly organized and established agreeable to the laws of our country" by the will and commandment of the Lord. These commandments were given to Joseph Smith and Oliver Cowdery, who had been called and ordained to be apostles, or special witnesses for Christ. Joseph Smith was to be the first elder of the Church and Oliver Cowdery the second elder, and they were to ordain each other to these callings, according to the grace of Jesus Christ. Other matters of great importance revealed are as follows: Mention is made of the matter of translation of the Book of Mormon, which is said to contain the record of a fallen people, and the fulness of the Gospel to the Gentiles and also to the Jews. By the opening of the heavens, and the inspiration given to men who are called to his holy work, the Lord has shown that "he is the same God yesterday, today, and forever, and does inspire men and call them to his work in this age and generation, as well as in generations of old. By these great witnesses the world shall be judged, "even as many as shall come to a knowledge of this work." Those who receive it in righteousness shall receive a crown of eternal life, while those who reject it shall be condemned. It is declared that the Lord has spoken, and the elders of the Church have heard and bear witness so that through their testimony man may know there is a God in heaven, who is infinite and eternal, from everlasting to everlasting, the same unchangeable Framer of heaven and earth and all things which are in them. Man is created in the image of God, male and female, and is commanded to love and serve him. Through transgression of his laws, man became fallen, wherefore the Only Begotten Son was sent into the world to suffer temptations--but gave no heed to them--was crucified, died, and rose the third day and ascended into heaven to reign in power. All who believe on him and are baptized and endure to the end, shall be saved, no matter when they lived on the earth. Men everywhere must repent and believe in Christ, worshiping the Father in the name of the Son and endure in faith, or they cannot be saved. Justification through grace is true, as also is sanctification, to all who love the Father with all their might, mind and strength. The dangers of falling away from grace are pointed out, with a warning to the members of the Church to "take heed and pray always lest they fall into temptation." Manner of Baptism Explained By way of commandment to the Church the manner of Baptism is set forth as follows: "All those who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received into his Church." No person can be received into the Church unless he has arrived unto the years of accountability, which is eight years, for he must be capable of repentance, which infants are not. Baptism is to be administered in the following manner unto all who repent: How Baptism is Performed "The person who is called of God, and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name: Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. Then shall he immerse him or her in the water, and come forth again out of the water." Duties of Elders, Priests, Teachers, Deacons and Members An apostle is said to be an elder. His calling is to baptize and ordain other officers in the Church. It should here be explained that at the organization of the Church and for some time thereafter, the officers mentioned here were all that were needed. As the Church expanded the Lord revealed the duties of other officers in their time. Elders are to baptize, confirm members, preach, expound the scriptures, administer the sacrament and take charge of meetings which are to be conducted "as they," the elders "are led by the Holy Ghost, according to the commandments and revelations." The priest is to teach, expound, baptize and administer the sacrament. He may ordain other priests, teachers and deacons, but cannot lay on hands for the gift of the Holy Ghost. He may take the lead of meetings in the absence of higher authority. It is his duty to visit the home of the members and exhort them to pray vocally and in secret and to attend to all family duties. When called upon he is to assist the elder in his duties. The teacher is to be the guardian of the Church. He is to see that there is no iniquity in the Church, neither lying, backbiting, or evil speaking among the members, and to see that the Church meet together often and that the members perform their duties. He is to take the lead of meetings if there is no elder or priest present and may assist them in their duties. He cannot baptize, confirm, or administer the sacrament. The deacon is to assist the teacher and other officers in the Church, but he cannot baptize, confirm, or administer the sacrament. Conferences of the Church The elders of the Church are instructed to meet in conference once in three months, or from time to time as they may determine, to transact such business as may come before them. All who are ordained are to receive certificates of ordination, and shall be accepted as officers in the Church by the vote of the members. Duties of Church Members All members shall be received by baptism after they have repented of their sins. They shall have sufficient time to be taught the Gospel and Church government before they are confirmed and partake of the sacrament. Children are to be brought to the elders of the Church, who shall bless them. The members must meet together often to partake of the sacrament in remembrance of the Lord Jesus Christ. The elder or priest who shall administer the sacrament "shall kneel with the Church and call upon the Father in solemn prayer," repeating the words which the Lord Himself has given. Transgressors Any member of the Church transgressing the commandments of the Lord, or the rules of the Church, shall be dealt with as the scriptures direct. If any are expelled their names are to be "blotted out" and not kept on the records of the Church. Recommendations of Members Records of members are to be kept in a book, and the members moving from one branch to another shall take a letter of recommendation, or certificate, stating that they are in standing in the Church. This shall be presented to the presiding officer in the branch with which they desire to unite. Summary These commandments and instructions were given through Joseph Smith, shortly before the organization of the Church, to guide him and his companions in Church government. They are all important because they deal with the fundamental principles of the Gospel and doctrines of the Church. They set forth clearly many things which were familiarly known in the primitive Church, but which were either lost or perverted during the ages of apostasy and departure from the standards set by the Savior and his disciples. Again they are restored in their simplicity, freed from all mysticism and error, for the salvation of mankind. Chapter 12 Organization of the Church 1830 The Church Organized It was made known, shortly after the bestowal of the Melchizedek Priesthood, that the Church of Jesus Christ was to be organized. It was after Joseph Smith and his companions had engaged in solemn prayer that the word of the Lord came to them in the home of Father Peter Whitmer, "commanding us," the Prophet writes, "that I should ordain Oliver Cowdery to be an elder in the Church of Jesus Christ; and that he also should ordain me to the same office; and then to ordain others, as it should be made known unto us from time to time. We were, however, commanded to defer this our ordination until such times as it should be practicable to have our brethren, who had been and who should be baptized, assembled together, when we must have their sanction to our thus proceeding to ordain each other, and have them decide by vote whether they were willing to accept us as spiritual teachers or not; when also we were commanded to bless bread and break it with them, and to take wine, bless it, and drink it with them; afterward proceed to ordain each other according to commandment; then call out such men as the Spirit should indicate, and ordain them; and then attend to the laying on of hands for the gift of the Holy Ghost, upon all those whom we had previously baptized, doing all things in the name of the Lord." Fulfilment of the Promise On the sixth day of April, 1830, the time for the fulfilment of this promise arrived, Joseph and a few of those who had been baptized met in the house of Peter Whitmer, Sen., and proceeded, as the Lord had instructed them, to organize the Church. It was on a Tuesday, and there were six in number, namely, Joseph Smith, Oliver Cowdery, Hyrum Smith, Peter Whitmer, Jr., David Whitmer and Samuel H. Smith. The small, but momentous meeting, was opened by solemn prayer. Those present then proceeded to express their willingness, as instructed by divine commandment, to accept Joseph Smith and Oliver Cowdery as their teachers in the things of the kingdom of God. Then they were called upon to declare whether or not they were willing to proceed to organize the Church of Jesus Christ. To both propositions they consented with unanimous voice. "I then laid my hands upon Oliver Cowdery," says the Prophet, "and ordained him an elder of the Church of Jesus Christ of Latter-day Saints; after which he ordained me also to the office of elder of said Church. We then took bread, blessed it, and brake it with them; and also wine, blessed, and drank it with them. We then laid our hands on each individual member of the Church present, that they might receive the gift of the Holy Ghost, and be confirmed members of the Church of Christ. The Holy Ghost was poured out upon us to a very marked degree, some prophesied, whilst we all praised the Lord, and rejoiced exceedingly." All six of these young men--Hyrum Smith, the oldest, was but 31 years of age--had been baptized previously to the organization. They were all again baptized on that memorable day, April 6, 1830. A Record to be Kept While they were still in session in this meeting of organization a revelation (Doc. and Cov. Sec. 21) was given to the Church in which they were instructed to keep a record. In this record, Joseph Smith was to be called "a seer, a translator, a prophet, an apostle of Jesus Christ, and elder of the Church through the will of God the Father, and the grace of your Lord Jesus Christ." The Church was also commanded to give heed unto all his words and commandments, "as he receiveth them, as if from mine own mouth, in all patience and faith," said the Lord. By doing this "the gates of hell" should not prevail against them, for the Lord would dispel the powers of darkness. The Prophet would no longer have to mourn for Zion, for he should have inspiration to move the cause of Zion in mighty power, for the days of her rejoicing were at hand. Oliver Cowdery was appointed "the first preacher of the Church, unto the Church, and before the world, yea, before the Gentiles and . . . to the Jews also." Destiny of the Church In the manner here described, there came into the world a power, destined to grow and expand until it shall fill the earth, for it is the "kingdom which shall never be destroyed . . . and it shall stand forever." At the time of the organization, however, its influence and power appeared to be insignificant; yet it caused, even then, consternation and fear in the hearts of the wicked, and strenuous efforts were launched to bring it to destruction. Others Called to the Ministry Before the meeting closed Joseph and Oliver called out others and ordained them to different offices in the Priesthood, as the Spirit manifested unto them, presumably to the offices in the Aaronic Priesthood. The Spirit of the Lord was poured out upon them in abundance, and after a happy time spent in testimony and witnessing to each other the blessings of the Lord, they dismissed the meeting, feeling that they were now individually members of the Church of Jesus Christ, and acknowledged as such of God. There were others present besides the six who formed the organization of the Church. Six persons were required by law to properly form a society or organization of the kind. Others who were present also received of the Spirit of the Lord in the meeting and being convinced of the truth came forward and desired to be united with the Church. Shortly afterwards they were also baptized. Among these were the Prophet's parents, Joseph Smith, Sen., and Lucy Mack Smith; also Martin Harris and Orrin Porter Rockwell. Baptism a New and Everlasting Covenant As stated, all six of the original members of the Church were again baptized on the day of the organization. This action was due, in part at least, to the fact that baptism is the doorway into the Church as well as for the remission of sins. There had been a few others baptized before the sixth of April (see Ch. 9). Some of those previously baptized raised the question as to why they should again be baptized. In consequence of their desire to unite with the Church without re-baptism, the Prophet inquired of the Lord in relation to the matter and received the following revelation: "Behold, I say unto you, that all old covenants have I caused to be done away in this thing, and this is a new and an everlasting covenant, even that which was from the beginning. Wherefore, although a man should be baptized an hundred times, it availeth him nothing, for you cannot enter in at the strait gate by the law of Moses, neither by your dead works; For it is because of your dead works, that I have caused this last covenant and this Church to be built up unto me, even as in days of old. Wherefore, enter ye in at the gate, as I have commanded, and seek not to counsel your God. Amen" (Doc. and Cov. sec. 22). Chapter 13 Beginning of the Public Ministry of the Church 1830 The First Public Discourse On Sunday, April 11, 1830, the work of proselyting was publicly launched. The first discourse was preached by Oliver Cowdery. The meeting was held by appointment at the home of "Father" Peter Whitmer, where the meeting of organization had been held the Tuesday preceding. A goodly number of members and investigators were present. The impression made on the minds of those assembled was favorable, and the same day Hiram Page, Katherine Page, Christian Whitmer, Anne Whitmer, Jacob Whitmer and Elizabeth Whitmer, were baptized. One week later (April 18) Peter Whitmer, Sen., Mary Whitmer, William Jolly, Elizabeth Jolly, Vincent Jolly, Richard B. Preston and Elizabeth Ann Whitmer, were added to the Church. The Ministry of Joseph Smith in Colesville Later in the month of April Joseph Smith paid a visit to the Knight family in Colesville, Broome County, N. Y. He had been on very friendly terms with Joseph Knight, Sen., and had been materially assisted by that gentleman from time to time, while translating the plates. Mr. Knight and his family were Universalists, with broad, liberal views. They were willing to reason in a friendly spirit with Joseph Smith on the scriptures. Several public meetings were held in Colesville which were attended by many friends and strangers. Newel Knight, son of Joseph Knight, Sen., was a regular attendant at these meetings, and seemed to be deeply impressed. He and the Prophet held many conversations on scriptural subjects and the plan of salvation, in which a favorable impression was made on the mind of Newel. He promised to assist Joseph in one of these meetings by offering vocal prayer, but when the time came his courage failed him. Later he expressed a desire to go out in the woods by himself and there, where he could be alone, offer vocal prayer, a thing to which he evidently was not accustomed. The following morning, in fulfilment of his promise, he retired into the woods alone, with a troubled conscience because of his failure to keep his promise on the previous occasion. Kneeling in a secluded spot he attempted to offer vocal prayer, but his lips were sealed. He could not pray. He began to feel uneasy and became troubled in both mind and body. When he arrived home his wife was greatly alarmed at his strange appearance. He requested her to send for Joseph, which was done. When he came he found Newel suffering very much; his visage was distorted, and his limbs were twisted out of shape in a frightful manner. Presently he was caught up from the floor and tossed about the room. The strange scene and excitement brought many of the neighbors to the house, who witnessed his peculiar malady. The First Miracle After some difficulty Joseph succeeded in taking Newel by the hand, and with great earnestness Newel pleaded with him to cast the devil out of him, for he knew he was possessed. The Prophet said, "If you know that I can, it shall be done." Then, almost unconsciously, he rebuked the evil spirit in the name of Jesus Christ and commanded him to depart. Immediately Newel spoke, saying he saw the evil spirit leave him and vanish from his sight. This was the first miracle performed in this dispensation. As soon as the devil departed Newel became normal again, his distortions of body ceased, and the Spirit of the Lord opened his vision to a glorious manifestation of the heavens. Those who were present were greatly astonished when they saw the casting out of the devil, and the witness of the Spirit of the Lord. Nearly all of those who were present later became members of the Church. The First Conference of the Church Shortly after this event, Joseph returned to Fayette. Newel Knight followed him and was baptized during the last week in May, by David Whitmer. On the 9th of June the first conference of the Church was held in Fayette. The Church at that time numbered twenty-seven souls. There were many others present at the meetings, some of whom were friendly and some who believed. At this conference the sacrament was administered and those recently baptized were confirmed. Others were sustained by the members to receive the Priesthood, and were ordained. The officers at the commencement of the Conference were, Joseph Smith, Oliver Cowdery, David Whitmer, Peter Whitmer and Ziba Peterson, each of whom held the office of elder in the Church. During this conference Samuel H. Smith was ordained to the office of an elder, Joseph Smith, Sen., Hyrum Smith and Martin Harris were ordained priests, and Hiram Page and Christian Whitmer were ordained teachers. At the close of this conference there were in the Church seven ordained elders, three priests and two teachers. Oliver Cowdery was appointed to keep the record of the Church and minutes of meetings until the next conference. The Holy Spirit was poured out upon them. Many of this little band composing the Church were given the spirit of prophecy, while others beheld visions and remarkable manifestations from the heavens. Newel Knight saw in vision the great work which would yet be accomplished through the preaching of the Gospel and the organization of the Church. He beheld the Redeemer and received the assurance that he would be admitted into his presence to dwell in his kingdom for ever. "To find ourselves engaged in the very same order of things," said Joseph Smith, "as observed by the holy apostles of old; to realize the importance and solemnity of such proceedings; and to witness and feel with our own natural senses, the like glorious manifestations of the powers of the Priesthood, the gift and blessing of the Holy Ghost, and the goodness and condescension of a merciful God unto such as obey the everlasting Gospel of our Lord Jesus Christ, combined to create within us sensations of rapturous gratitude, and inspire us with fresh zeal and energy in the cause of truth." Eleven other converts were baptized at the close of this conference, by David Whitmer, in Seneca Lake, where most of the other baptisms were performed. Those added to the Church at this time were: John Poorman, John Jolly, Julia Ann Jolly, Harriet Jolly, Jerusha Smith (the wife of Hyrum Smith), William, Catherine and Don Carlos Smith; and Peter, Caroline and Electa Rockwell. Second Visit to Colesville Joseph Smith again paid a visit to Colesville a short time after this conference. Oliver Cowdery, John and David Whitmer accompanied him. They found a number of persons anxiously awaiting them and desiring baptism. A meeting was appointed for the Sabbath; on Saturday a dam was constructed across a stream in preparation for the ordinance on the following day. During the night the dam was maliciously destroyed. It was later learned that this was the work of a mob, at the instigation of sectarian priests. On Sunday the meeting was held as contemplated. Oliver Cowdery was the principal speaker, but others also spoke. The first principles of the Gospel were presented and witness to the divine message of the Book of Mormon was borne. In the meeting were many who had helped to form the mob, who, at the close, endeavored to destroy the influence of the meeting, but were unsuccessful. Extreme bitterness was manifested on the part of those who opposed. The sister of Newel Knight's wife was violently treated because she was kindly disposed, and against her will was forced by a Rev. Shearer, to return to her father's home, some distance from her sister's, where she was stopping. This man, a Presbyterian minister, on false pretenses, obtained from the father a power of attorney, by which he dragged her off. His labor was all in vain, for she also was baptized. Early Monday morning the dam was replaced and thirteen persons were baptized by Oliver Cowdery. They were: Emma, wife of Joseph Smith; Hezekiah Peck and wife, Joseph Knight, Sen., and wife, William Stringham and wife, Joseph Knight, Jr., Aaron Culver and wife, Levi Hale, Polly Knight and Julia Stringham. Arrest of Joseph Smith Before they were through with the ordinance the mob began to gather. They surrounded the house of Joseph Knight, Sen., prepared to do violence, but through the blessings of the Lord the Saints were protected, but were subjected to numerous insults and threatenings. A meeting was called for that evening for the purpose of attending to the confirmation of those baptized in the morning. When they met at the appointed hour, they were all surprised at the appearance of a constable, who, with a warrant, arrested Joseph on the charge of being "a disorderly person, setting the country in an uproar by preaching the Book of Mormon." The constable frankly informed him that the arrest was for the purpose of getting him into the hands of a mob, then lying in ambush for him, but he would save him from their hands as he, the constable, had discovered that Joseph was not the sort of person he had been led to believe. As Joseph accompanied the constable in a wagon, they encountered the mob, not far from the home of Joseph Knight. The mobbers waited for the prearranged signal from the constable, but he, whipping up his horse, obtained a lead. The mobbers followed as best they could. In the flight one of the wagon wheels came off, and before it could be replaced the mobbers were again in sight. However, the wheel was replaced in time and with renewed energy Joseph was able to escape. The constable took Joseph to South Bainbridge, Chenango County, and lodged him in a tavern, where he kept guard all night. The following day a court convened to investigate the charges. Great excitement prevailed because of falsehoods which had been circulated freely among the people. Joseph Knight, Sen., engaged the services of two respectable farmers who were versed in the law, namely, James Davidson and John Reid, and brought them to South Bainbridge to defend the Prophet. The Trial at South Bainbridge The enemies of Joseph Smith scoured the country for witnesses who would testify against him. The justice of the peace who heard the case, Joseph Chamberlain, was a man of fair mind and a lover of justice. Many witnesses were heard, but among those who testified were Josiah Stowel, Jonathan Thompson and the two daughters of Mr. Stowel, all of whom gave evidence of his good character. Other testimony was proved to be false. The trial lasted from ten o'clock in the morning until midnight, when a verdict of "not guilty" was rendered. The Second Arrest No sooner was Joseph freed by the court than he was again arrested on a second warrant from Broome County, a distance of about fifteen miles. The constable who came for him forced him to leave that night without permitting him to eat, although he had been in the court room all day without nourishment. He took him to Colesville and lodged him in a tavern. Then, calling in a number of rowdies, he began to abuse his prisoner with the assistance of his rabble. Spitting upon him and pointing their fingers at him they cried in fiendish glee, "Prophesy, prophesy!" Being near his home, Joseph requested the constable to take him there for the remainder of the night, but this was denied him. He asked for something to eat and was given some crusts of bread and water. The Trial at Colesville The next day the trial began before three justices. The most able help had been secured to prosecute the case while the defense was again represented by Esquires Reid and Davidson. Many witnesses were called who bore false and contradictory testimony. Newel Knight was placed upon the stand and questioned in ridicule by one of the lawyers, named Seymour, in relation to the casting out of a devil from his person, but the testimony turned to the discomfiture of the prosecution. At the close of the testimony the court deliberated for about thirty minutes, although it was then nearly two o'clock a.m. and they had been in session since the morning of the previous day. The prisoner was brought before the court and the presiding justice said: "Mr. Smith, we have had your case under consideration, examined the testimony and find nothing to condemn you, and therefore you are discharged." The judges then proceeded to reprimand him severely, "Not because anything derogatory to his character in any shape had been proved against him by the host of witnesses that had testified during the trial," said Mr. Reid, "but merely to please those fiends in human shape who were engaged in the unhallowed persecution of an innocent man, sheerly on account of his religious opinions." Statement of Mr. Reid Several years later, Mr. Reid visited Nauvoo, and in the course of an address said, speaking of these trials: "But, alas! the devil, not satisfied with his defeat (at the first trial) stirred up a man not unlike himself, who was more fit to dwell among the fiends of hell than to belong to the human family, to go to Colesville and get another writ, and take him to Broome County for another trial. They were sure they could send that boy to hell, or to Texas, they did not care which; and in half an hour after he was discharged by the court, he was arrested again, and on the way to Colesville for another trial. I was again called upon by his friends to defend him against his malignant persecutors, and clear him from the false charges they had preferred against him. I made every reasonable excuse I could, as I was nearly worn down through fatigue and want of sleep, as I had been engaged in law suits for two days, and nearly the whole of two nights. But I saw the persecution was great against him; and here, let me say, Mr, Chairman, singular as it may seem, while Mr. Knight was pleading with me to go, a peculiar impression, or thought struck my mind, that I must go and defend him, for he was the Lord's anointed. I did not know what it meant, but thought I must go and clear the Lord's anointed. I said I would go, and started with as much faith as the apostles had when they could remove mountains, accompanied by Father Knight, who was like the old patriarchs that followed the ark of God to the city of David. . . . We got him away that night from the midst of three hundred people without his receiving any injury; but I am well aware that we were assisted by some higher power than man; for to look back on the scene, I cannot tell how we succeeded in getting him away. I take no glory to myself; it was the Lord's work and marvelous in our eyes" (_Times and Seasons_ 5:549-552). Inspiration of the Attorneys At the trial the Prophet's lawyers, who were not members of the Church, spoke with an inspiration that caused their enemies to quake before them. So powerful were their words that many of the assembled multitude were pricked in their hearts. The constable who had been so vicious came forward and apologized for his ill-treatment and misbehavior, and revealed the plans of the mob who were then prepared to tar and feather the Prophet and ride him on a rail. By the aid of the constable, Joseph was able to escape and make his way in safety to his sister's home, where he found his wife awaiting him. The Mob Threatens Joseph and Oliver A few days later Joseph Smith and Oliver Cowdery returned to Colesville to confirm those whom they had been forced to leave, at the time of Joseph's arrest. Their presence was the signal for the mobbers to again assemble. So sinister were their movements that Joseph and Oliver departed from the town without waiting for refreshments. Their enemies pursued them but through extreme diligence they were able to make their escape. All night they traveled, except for a short period when they sought some rest in sleep, each taking turn in watching. The next day they arrived home, footsore and weary. The spirit of opposition which took such decided form, was the result of agitation on the part of professors of religion. The Rev. Shearer, Cyrus McMaster, Dr. Boyington and a Mr. Benton, pillars in the Presbyterian Church, incited the mobbers to do their work. Benton was the man who signed the first warrant for Joseph Smith's arrest as a "disorderly person" for preaching the Book of Mormon. In this manner Satan stirred up the hearts of the people to try and overthrow the work. Missionary Journey of Samuel H. Smith In the month of June, 1830, Samuel Harrison Smith was set apart by the Prophet to take a missionary journey to the east. This may be termed the first missionary journey in the Church. Taking with him several copies of the Book of Mormon, he started on his way. The first day he traveled twenty-five miles, and on the way attempted to sell copies of the book, but without success. When night came on he went to an inn, faint and hungry; approaching the proprietor he asked him if he did not want to buy a book which contained the history of the Indians. "I do not know," the man replied, "how did you get hold of it?" "It was translated by my brother, from some plates of gold, that he found buried in the earth," was Samuel's reply. "You liar!" said the landlord, "get out of my house, you shan't stay one minute with your books." Samuel was discouraged, but continued on his journey. That night he slept under an apple tree. In the morning he called at the home of Rev. John P. Greene, a Methodist minister. Mr. Greene was just leaving on a preaching tour, and like the others who had been approached, he was not interested in the book. However, he manifested a friendly spirit, and at the earnest solicitation of Samuel, consented to take a subscription paper and try to sell copies of the book. Thereupon Samuel left him a copy of the Book of Mormon with the understanding that he would call again in about two weeks. At the appointed time Samuel returned and was disappointed to learn that there had been no sale. On his way to the home of Mr. Greene, Samuel again passed the tavern. On the door was a small-pox sign. Making inquiry he learned that the tavern keeper had died from the effects of the disease. He returned home after his labors were finished, feeling that his work had proved to be fruitless. More out of curiosity than desire, both Mr. Greene and his wife read the book and were deeply impressed. The copy Samuel left with John P. Greene was placed by the latter in the hands of members of the Young family, which was the first direct information to Brigham Young and his brothers and some of their friends, including Heber C. Kimball, of the restoration of the Gospel. Joseph Smith, Sen., Visits Potsdam About this time Joseph Smith, Sen., and his youngest son, Don Carlos, departed on a similar journey to Potsdam, N. Y. Potsdam was the home of Asael Smith, father of Joseph Smith, Sen., and several of his children. Joseph was more successful on this trip than his son Samuel apparently had been, for his father Asael accepted the truth of the everlasting Gospel, as also did most of his children. Jesse, the oldest son of Asael, rejected the message of his brother Joseph and manifested a very bitter spirit against the Gospel all his life. Book of Moses Revealed During the summer of 1830, the Lord revealed to the Church a number of important revelations. In June, the Prophet received the words of the Lord to Moses, at a time when Moses was caught up into a high mountain where he talked with the Lord face to face. This revelation was augmented later by more of the writings of Moses, which are found in the Pearl of Great Price. Some of the important knowledge imparted in this revelation is as follows: The works of the Lord are without end. No man can behold all the works of the Father without partaking of his glory, and that cannot be given in mortal life. Moses was created in the similitude, or likeness, of the Only Begotten Son. The generations of men passed before his view and he saw from the beginning to the end--all through the spiritual eye, for the natural eye cannot behold the glory of the Lord. After this vision had passed, Moses was left unto himself and it was several hours before he gained his natural strength. Then Satan came, tempting him and commanding him to worship him, but Moses said: "Who art thou? For behold, I am a son of God, in the similitude of his Only Begotten Son; and where is thy glory, that I should worship thee? For behold, I could not look upon God, except his glory should come upon me, and I were strengthened before him. But I can look upon thee in the natural man." Moreover, Moses said: "I will not cease to call upon God, I have other things to inquire of him; for his glory has been upon me, wherefore I can judge between him and thee. Depart hence, Satan." When Moses had said this Satan cried with a loud voice saying he was the Only Begotten. Then Moses feared exceedingly but did not cease to call upon the Lord and there was opened to his vision the bitterness of hell, and in the strength of his power Moses again rebuked Satan, who with trembling and gnashing of teeth, departed from him. Moses bore record of all these things, but because of the wickedness of men it is not had among them. The Work and Glory of the Lord After this trying scene the Lord again spoke with Moses who was commissioned to deliver the people of Israel from bondage. His eyes were opened and he beheld many lands and their inhabitants without number. The Lord taught him, and explained that there were many heavens and many earths like this on which we stand. They are innumerable to man, yet the Lord knows them all and they are numbered unto him. These earths were peopled by his children, for his work and his glory are to bring to pass the immortality and eternal life of man. Therefore, as one earth and its accompanying heaven shall pass away, having filled the measure of its creation, so shall others come. There is no end to the works and the words of the Father, for in this there is eternal progression. However, our knowledge, in the wisdom of the Lord, is, of necessity, limited to the earth on which we dwell. Other Important Revelations The information contained in this ancient scripture caused the hearts of the brethren to rejoice. The Lord continued to pour out knowledge upon them, here a little, and there a little, as they were able to receive it. Early in July (1830) another revelation was given to Joseph Smith and Oliver Cowdery, in Harmony, Pennsylvania. They were commanded to return to the Saints in Colesville, Manchester and Fayette, and the members would support them. They should expound the scriptures and devote their time exclusively to the cause of Zion, and if the members should not support them in these labors, then would the Lord withdraw his blessings. "Be patient in affliction," said the Lord, "for thou shalt have many: but endure them, for lo, I am with thee, even unto the end of thy days." The afflictions surely came, for Joseph Smith was called on to suffer, as few men have had to suffer. He was to attend to his calling, for the Lord would withhold his power in temporal things that he should not have strength. Oliver Cowdery was also commanded to continue in the ministry and not suppose that he could say enough in the cause, and if he would be faithful the Lord would open his mouth and he should have strength such as is not known among men. This promise was fulfilled, for the Lord blessed Oliver in preaching to that extent that those who heard him were caused to quake and tremble.[1] Power was given to these men to bless or curse; those who received them they were to bless, and from those who rejected them they were to withhold their blessing and to wash their feet against them as a testimony. Should any lay violent hands upon them, they should command them to be smitten, and the Lord would smite them in his own due time. They were to take neither purse nor scrip, neither two coats, as they went forth to prune the vineyard, with a mighty pruning, "even for the last time." Emma Smith to Select Hymns In the same month (July, 1830) the Lord gave a revelation to Emma Smith, the wife of Joseph Smith, in which she was commanded not to murmur because of the things which she had not seen. As many other wives have thought, she could not understand why her husband should withhold from her a view of sacred things. The Lord assured her that it was for a wise purpose, in him, that these things were withheld, except from the few who were called to be witnesses to the world. She was called "an elect lady" whose duty it was to expound scripture, and exhort the Church, as she was directed by the Spirit; but more especially was she called to assist her husband in writing and to be his scribe, that Oliver Cowdery might be relieved to attend to other duties. She was also chosen to make a selection of sacred hymns for the Church, "for," said the Lord, "my soul delighteth in the song of the heart, yea, the song of the righteous is a prayer unto me, and it shall be answered with a blessing upon their heads." If she would continue in meekness, and beware of pride, and keep the commandments of the Lord, she should receive a crown of righteousness; except she did this, where the Lord was she should not come, which truth applied to all. Notes 1. Statement of President Wilford Woodruff, _Deseret News_, March 3, 1889. Chapter 14 The Public Ministry of the Church (2) 1830 Oliver Cowdery's Error Another revelation given in July, 1830, instructed Joseph Smith, Oliver Cowdery and John Whitmer, to devote their time to the study of the scriptures, to preaching and confirming the Church in Colesville, and performing such labors as should be required of them, until after they should go to the west to hold conference. All things were to be done in the Church by common consent, in prayer and faith. Oliver Cowdery returned to Fayette and Joseph began to arrange the revelations ready for recording. In this work he was assisted by John Whitmer. While they were thus engaged a letter was received from Oliver Cowdery commanding Joseph "in the name of God to erase" certain words from one of the revelations, "that no priestcraft be amongst us." Joseph immediately answered by letter that he could not alter the revelations of the Lord. It became necessary, however, for him to make a trip to Fayette to correct the error in Oliver's mind, for the latter had convinced several others that the revelation was wrong. After some difficulty and earnest prayer, they were all convinced that the words of the revelation were right, and peace again prevailed. Instructions on the Sacrament In the month of August, Newel Knight and his wife came to Harmony on a visit. As the wives of Newel Knight and Joseph Smith had neither of them been confirmed, that matter was attended to at this time. A meeting was held in which the four and John Whitmer participated, and desiring to partake of the sacrament, Joseph set out to purchase some wine. He had not proceeded far from his door when he was met by an angel who gave him the following commandment: "Listen to the voice of Jesus Christ, your Lord, your God, and your Redeemer, whose word is quick and powerful. For behold, I say unto you, that it mattereth not what ye shall eat, or what ye shall drink, when ye partake of the sacrament, if it so be that ye do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins. Wherefore, a commandment I give unto you, that you shall not purchase wine, neither strong drink of your enemies: Wherefore, you shall partake of none, except it is made new among you; yea, in this my Father's kingdom which shall be built up on the earth." This is one of the many important revelations (Doc. and Cov. Sec. 27) given to the Church. The knowledge that it matters not what we eat or drink, if we partake of the sacrament in the Spirit of the Lord and by divine authority, is the foundation for the present practice in the Church of using water instead of wine, for so the Lord has commanded. In September the Lord added to this revelation stating that the time would come when he would "drink of the fruit of the vine" on the earth with the ancient prophets and apostles, from Michael, or Adam, the "ancient of days," down to our own day, including all the faithful whom the Father has given him out of the world. In obedience to the above commandment, they prepared wine of their own making and partook of the sacrament, confirming the two sisters as members of the Church. Joseph Moves to Fayette The spirit of persecution became so strong in Harmony, that Joseph Smith was forced to leave and take up his residence in Fayette. Even his father-in-law, Isaac Hale, turned against him because of the falsehoods which were circulated and the prejudice existing in the neighborhood. This bitterness he retained throughout his life. In August, Joseph and Hyrum Smith, with John and David Whitmer, went to Colesville and visited the members of the Church residing there. They prayed that the eyes of their enemies might be blinded, for the enmity in Colesville was extreme. Their prayers were answered, and though they passed by a number of the most bitter of the mobocrats, who looked intently upon them, yet they were not recognized. In the evening of the day of their arrival--a meeting was held and those who had been previously baptized were all confirmed. They partook of the sacrament, sang and praised the Lord in testimony without molestation. The next morning the brethren took leave of the Saints in peace and in due time arrived home in safety. Spurious Revelations of Hiram Page Shortly after Joseph Smith made his home in Fayette, Satan commenced a subtle attack upon the work within the Church. Hiram Page, one of the eight witnesses, obtained a stone with which he was receiving revelations purporting to be for the guidance of the Church; but these revelations were at variance with those given to Joseph Smith, and also with the teachings of the Savior and his apostles, as contained in the New Testament. Oliver Cowdery and members of the Whitmer family were deceived. Through the Prophet the Lord gave a revelation to Oliver Cowdery in which the order of heaven, in regard to revelation, was pointed out for the guidance of the Church. "Behold, verily, verily, I say unto thee," said the Lord, "no one shall be appointed to receive commandments and revelations in this Church, excepting my servant Joseph Smith, Jun., for he receiveth them even as Moses; and thou shalt be obedient unto the things which I shall give unto him, even as Aaron, to declare faithfully the commandments and the revelations, with power and authority in the Church." It was further stated that there should be none other appointed to receive revelations, until the Lord should appoint another in his stead, for he held the keys of this power. Oliver was instructed to take Hiram Page, alone, and tell him that the revelations he had received were not from the Lord, but were given through the power of Satan, who had deceived him. Oliver was also instructed that he was to write by wisdom, but he was not to command him who was at the head. The Mission to the Lamanites The Lord, in this revelation, appointed Oliver Cowdery to take a mission to the Lamanites in the west, "and inasmuch as they receive thy teachings," it read, "thou shalt cause my Church to be established among them." There were other reasons for this mission, which were not fully revealed. It is probable that in the spurious revelations of Hiram Page some reference was made to the building of the city Zion. In any case, the Lord explained that it was not revealed, and no man knew, where the city Zion shall be built, "but it shall be given hereafter. Behold, I say unto you, that it shall be on the borders of the Lamanites." This mission was not to be taken until after the conference which had been appointed for the 26th of September. Oliver was also first to settle the difficulty with Hiram Page, who was to be taught that he had not been appointed to receive revelations for the Church. The Doctrine of Gathering--Destruction of the Wicked Again the heavens were opened and the Lord made known many of his purposes and decrees which were for these latter days. A revelation (Doc. and Cov. Sec. 29) was given shortly before the second conference of the Church, containing instruction which was helpful for the guidance of the elders at that conference. They were taught the doctrine of the gathering of the Saints. The decree had gone forth from the mansions of the Father, that the Saints should be gathered into one place, for they were chosen out of the world, and they were to prepare their hearts against the day when tribulation and desolation would be sent forth upon the wicked. The hour is nigh, the Lord declared, when the earth should be ripe for destruction, for wickedness shall cease. Because of the wickedness of the world, for the inhabitants thereof will not repent, the Lord should send forth terrible plagues to torment mankind. Great hailstorms should destroy the crops of the earth; flies shall "take hold of the inhabitants" and eat their flesh; their tongues shall be staid, and their flesh fall from their bones and their eyes from their sockets. The beasts of the forests, and the fowls of the air shall eat their bodies, and the great and abominable church, which shall endure until the end of unrighteousness on the earth, shall be cast down by devouring fire, as Ezekiel had said, for abomination must not reign. All these things were predicted by the apostles and must be fulfilled; and the twelve who were with the Savior in his ministry shall come in glory to judge the house of Israel who have been faithful, "and none else." The trump shall sound, the righteous dead will rise and Christ reign on the earth with his Saints for a thousand years. After the thousand years are ended, and men begin again to forsake the Lord, the earth shall be spared but for a little season. The final resurrection shall come; the righteous received in to eternal life and the wicked banished to partake of the second death with the devil and his angels. The second death is that same death which was first pronounced on Adam--banishment from the presence of the Lord. Those who partake of it cannot return, for they have no power. Then shall come the redemption of the earth, for old things shall pass away and all things become new, yet not "one hair, neither mote, shall be lost" for it is the workmanship of the hands of the Lord. The Second Conference of the Church According to appointment, on the 26th of September, the Church met in conference at Fayette. There were present eight elders, four priests and two teachers when the conference convened. Thirty-five persons had joined the Church, making a total of sixty-two in all. Joseph Smith opened the meeting with prayer and then read the fifth chapter of Isaiah, which speaks of the gathering, and made comments thereon. The matter of Hiram Page's "peepstone" was discussed and after considerable investigation, Hiram Page and all who were present, renounced the stone, and there was mutual satisfaction and happiness again. At this conference, which continued for three days, the Spirit of the Lord was manifest; much business was attended to, and those previously baptized were confirmed. Special prayer was offered in behalf of Oliver Cowdery and Peter Whitmer, Jr., who were called to go to the Lamanites. Peter Whitmer, Jr., was called by revelation at this conference to that mission. When the conference adjourned it was to meet January 1, 1831, and David Whitmer was appointed to keep the record. There were some baptisms during the conference and a number of the brethren were ordained. The Call to Ziba Peterson and Parley P. Pratt A great desire being made manifest on the part of others to accompany Oliver Cowdery and Peter Whitmer, Jr., to the Lamanites, it was made a matter of inquiry before the Lord. The result was that Ziba Peterson and Parley P. Pratt were also appointed to go. Ziba Peterson was among the first baptized and was an elder at the first conference of the Church. Parley P. Pratt was a resident of the wilderness of Ohio not far from the city of Cleveland. While on a missionary tour for the "Disciples" or "Campbellites," as they are called, and a visit to his former home in Columbia County, New York, he first heard of the Book of Mormon through a Baptist preacher by the name of Hamlin, who placed a copy in his hands. After reading it partly through Parley changed his plans and went to Manchester in search of the Prophet Joseph Smith. There he met Hyrum Smith who taught him the Gospel and presented him with a copy of the Book of Mormon which he again very carefully read. Late in August, with Hyrum Smith, he journeyed to Fayette, where he was baptized by Oliver Cowdery about the first of September. Shortly afterwards he was ordained an elder and then continued on his journey to his father's home. There he preached the Gospel to his parents and many of his boyhood friends. His younger brother, Orson, a youth 19 years of age, readily accepted his message and became a member of the Church. Returning to Fayette, Parley P. Pratt was appointed by revelation to take the missionary journey with Oliver Cowdery to the borders of Missouri, among the Lamanites. The Missionaries Depart In the fall of 1830, these four missionaries started on their journey to the west. On their way they preached the Gospel among the people as opportunity would permit. Near Buffalo, New York, they visited the Catteraugus Indians and left two copies of the Book of Mormon with members of the tribe who could read, and then continued on their journey. When they came to Kirtland, Ohio, near the home of Elder Pratt, they tarried for some time. Parley P. Pratt was acquainted with Mr. Sidney Rigdon, one of the leaders of the "Disciples," who with Alexander Campbell and Walter Scott, had been instrumental in the founding of that sect. They believed in the doctrines of faith, repentance and baptism for the remission of sins; but accepted the Bible as the only guide unto salvation. Convinced that the religious world had gone astray, these men had formed this organization with sincere desire to follow closely the teachings of the early disciples of the Lord. Through his preaching Sidney Rigdon had converted many souls unto this faith. Parley P. Pratt, believing that many of the "Disciples" would readily receive the truth, had persuaded his fellow missionaries to spend some time among them in Ohio where they were located on what was called the "Western Reserve." Sidney Rigdon The first house at which they called, in Mentor, was the home of Sidney Rigdon. After the usual greetings, they presented Mr. Rigdon with a copy of the Book of Mormon, stating that it contained the record of the ancient people of America, and that the Lord had again established his Church in the earth with the authority of the Holy Priesthood. This was the first time Sidney Rigdon had heard of the Book of Mormon and of Joseph Smith. Replying to their statements, he said he had the Bible, which he believed to be the word of God; as for the Book of Mormon, he had considerable doubt of its divinity. He refused to argue with them, but promised to read the book. At their earnest solicitation Sidney Rigdon allowed the elders to hold meetings in his chapel. A large congregation assembled and gave close attention to the remarks of the elders. At the conclusion of the services Sidney Rigdon instructed the people to consider carefully the remarkable things they had heard, lest it should prove to be the truth. With deep and earnest study, he read the contents of the Book of Mormon, praying for divine guidance, and in the course of about two weeks, he received a manifestation so that he could say, "Flesh and blood hath not revealed it unto me, but my Father, which is in heaven." He and his wife were then baptized and also many of his congregation. In Kirtland the elders were also successful. The people besieged the missionaries both day and night, until they had very little time for rest. The greater number heard the tidings gladly, but some, there were, who came to dispute and oppose the work of the Lord. In a very short time branches of the Church were established numbering in all about one thousand souls. The Journey Continued The missionary elders continued on their journey after a stay of two or three weeks in Kirtland, leaving a number of the new converts to continue with the work. Sidney Rigdon, Frederick G. Williams, Isaac Morley, John Murdock, Lyman Wight and Edward Partridge later became members of the Church and were ordained to the Priesthood. Having accomplished this great work, and leaving watchmen for the tender flock, the missionaries took Dr. Frederick G. Williams with them. About fifty miles west of Kirtland, they passed through the country where Parley P. Pratt first made settlement in the western country. Here, again, they made a stop and preached the Gospel. The people were all excited over the things they had heard, for the knowledge of the labors of the brethren had preceded them. Other converts were made, including Simeon Carter, and although some opposition and bitterness was manifest, in the course of a short time a branch was raised up numbering about sixty souls. Arriving near the border of Ohio, the missionaries spent some days among the Wyandots, who received them kindly and rejoiced in the story of their fathers as they learned it from the Book of Mormon. In the city of Cincinnati they spent several days, and being disappointed in not being able to take boat, continued on their journey afoot to St. Louis. In the midst of winter weather, and suffering great hardships in a country little traveled by man, they pursued their journey till they arrived at Independence, Jackson County, Missouri, at that time scarcely more than a trading post on the borders of the United States. They reached Independence early in the year 1831; their journey had taken them a distance of nearly fifteen hundred miles, through a wilderness, in the most inclement season of the year. Four months had they been upon the journey, but during that time they had preached the Gospel to many thousands of white people and two nations of Indians. Churches had been built up and the work advanced along the route of their travels. This was the first missionary journey west of the state of New York, and its results were to be of incalculable benefit to the Church in years to come. The Book of Mormon Taken to the Lamanites In the land of the Lamanites, the elders preached the Gospel to the Delawares, presenting them with the Book of Mormon which they received with rejoicing. Oliver Cowdery explained to them in detail the coming forth of the Book of Mormon. A Mr. Pool, who believed the testimony of these elders, became their interpreter. Several of the Indians could read, and to them they gave copies of the Book of Mormon. The Indians answered them by saying: "We feel thankful to our white friends who have come so far, and been at such pains to tell us good news, and especially this new news concerning the book of our forefathers; it makes us glad in here," and the speaker for the tribe placed his hand on his heart. This good labor, however, was not to last, for the excitement reached the settlements in Missouri, and due to the efforts of sectarian priests the Indian agents ordered the missionaries out of the Indian country as disturbers of the peace, threatening to use military force in case of non-compliance. With disappointment they withdrew and thus ended the first mission to the Lamanites. From this time on they devoted their labors to the white people in Jackson County. However, they had declared the message of salvation to three great tribes, the Catteraugus, in New York, the Wyandots of Ohio, and the Delawares, west of Missouri. It was now decided that Parley P. Pratt should return to Kirtland, and perhaps to New York to report their labors, visit the branches they had organized on their journey, and procure more books. In February he started on his journey, alone. In Kirtland he met the Prophet, who had come to that place, and to him he made a report. Part Three The Ohio and Missouri Period Chapter 15 Removal of the Church in New York to Ohio 1830-1831 "A Crooked Generation" In October 1830, Ezra Thayer and Northrop Sweet were called by revelation, as they had sought the will of the Lord, to preach the Gospel unto "a crooked and perverse generation." "My vineyard," declared the Lord, "has become corrupt every whit; and there is none which doth good save it be a few; and they err in many instances because of priestcrafts; all having corrupt minds. And verily, verily, I say unto you, that this Church have I established and called forth out of the wilderness: and even so will I gather mine elect from the four quarters of the earth, even as many as will believe in me, and hearken unto my voice." Call of Edward Partridge and Orson Pratt In November Orson Pratt, the younger brother of Parley P. Pratt, who had been baptized by his brother Parley a few weeks earlier in Canaan, Columbia County, N. Y., came to Fayette to learn the will of the Lord concerning himself. In the following December Sidney Rigdon came from Ohio on a similar visit, bringing with him a young man named Edward Partridge, who was not a member of the Church. Edward Partridge, the day after his arrival, satisfied with what he had seen and heard, was baptized by Joseph Smith and later was confirmed by Sidney Rigdon. Both of these young men, Orson Pratt and Edward Partridge, were called to labor in the ministry and received the commendation and blessing of the Lord for their faith and desire to serve him. "And this commandment," said the Lord, "shall be given unto the elders of my Church, that every man which will embrace it with singleness of heart, may be ordained and sent forth, even as I have spoken." Sidney Rigdon to Write Sidney Rigdon was commanded to be a companion to Joseph Smith and to "forsake him not;" moreover, he was to write for him, "and the scriptures shall be given, even as they are in mine own bosom, to the salvation of mine elect," was the word of the Lord to him. Lost Scriptures Restored By commandment of the Lord, a revision of the scriptures by inspiration had already commenced. Much conjecture frequently occurred among the Saints regarding scripture mentioned in the Bible that could not be found. They had learned in the reading of the Book of Mormon, "that many plain and precious things" had been taken away from the Bible as it went forth among the Gentiles. Many of these the Lord promised to restore. From time to time, as their labors would permit, the Prophet received by revelation these scriptures which, were lost, and Sidney Rigdon wrote for him. Shortly after the coming of Sidney Rigdon to Fayette, the Lord revealed the writings of Enoch, spoken of by Jude, which caused much rejoicing among the Saints. These revelations now form a part of the Book of Moses, in the Pearl of Great Price. Command to Go to Ohio Soon after the restoration of the words of Enoch, the Lord commanded that the correction of the scriptures should cease until Joseph Smith and companions could remove to Ohio. Such a step was necessary, the Lord declared, "because of the enemy and for your sakes." However, they were not to go in haste, but first to strengthen the several branches of the Church in New York; especially that at Colesville, where the members exercised much faith. Not only were Joseph and the brethren with him to go to Ohio, but the Lord instructed all the Saints in New York also to journey there, "against the time" when Oliver Cowdery should return from the Lamanites. Conference of January, 1831 In January, 1831, a conference was held in Fayette. Ordinary business was transacted and a revelation given in which the Lord made known the reason for the removal of the Church to the West (Doc. and Cov. Sec. 38). "All eternity is pained," the revelation read, "and the angels are waiting the great command to reap down the earth, to gather the tares that they may be burned." This was because "all flesh is corrupted" and the powers of darkness prevail. The Lord revealed that the wicked were plotting in secret chambers the destruction of Joseph Smith and the Church. However, he would lead the Saints, to a land of promise, and they and their children after them should possess it forever, if they would seek it with all their hearts as an inheritance. This reference was to Zion, the location of which the Lord had not yet revealed. They were commanded to assemble in Ohio, and there he would give unto them his law and these things should be made known. They were to dispose of their property as best they could; farms that could not be sold should be rented, and men of wisdom were to be appointed to look after the interests of the poor and needy and send them forth to the place the Lord commanded them. In the latter part of January, Joseph Smith and his wife, accompanied by Sidney Rigdon and Edward Partridge, moved to Kirtland. They were welcomed there by Newel K. Whitney, and Joseph and his wife remained in the Whitney home for several weeks receiving every kindness and attention which could be shown in Christian love. The Branch in Kirtland The branch of the Church in Kirtland had been living according to a plan called "common stock" or the holding of all property in common. This arrangement had been in practice before they joined the Church, but false spirits crept in among them causing them to receive strange notions in variance with the Gospel plan. With a little caution and exercise of wisdom, the Prophet persuaded them to abandon this plan and their difficulties were removed. The Law Given to Govern the Church On the fourth of February, the Lord gave direction by revelation that the elders of the Church should assemble together to agree on his word; for he would give them his law by which the Church was to be governed. Instructions were also given that Joseph Smith should have a house built wherein he could live and translate, and receive the ancient scriptures from the Lord. Edward Partridge was to receive the office of bishop in the Church and to spend all his time in that ministry, leaving his merchandise, to labor in the interests of the members of the Church. At Kirtland, on the 9th of February, in the presence of twelve elders, the Lord revealed his law by which the Church was to be governed, according to the promise given in Fayette. This important revelation (Doc. and Cov. Sec. 42) may be termed a code of laws for the government and guidance of the members of the Church. Their attitude towards the law of the land as well as the moral law was clearly established. As members of the Church they were to keep the Church covenants and articles, and the Lord would reveal unto them, from time to time, other covenants sufficient to establish them in Ohio and later in the New Jerusalem, or city of Zion, the site of which would presently be revealed. The duties of the bishop and other officers in the Church were defined. Idlers were condemned; for, said the Lord, "the idler shall not eat the bread nor wear the garments of the laborer." The Bible and the Book or Mormon were to be the standards on doctrine, and they who have not the Spirit were not to teach. The manner of administering to the sick was explained, and the Saints instructed to live together in love. This is one of the very important revelations given to the Church. A Woman's "Revelation" Soon after this revelation was given a woman named Hubble came among the people pretending to have revelations, and professing to be a prophetess of the Lord. By declaring that the Book of Mormon was the word of the Lord, and appearing to be very righteous, she deceived some of the Saints. For the benefit of the members a revelation was received by Joseph Smith in which the Church was instructed to hearken to him, for there was none other appointed to receive revelations for the Church, and none other should be appointed while he lived, if he remained true to his trust. This commandment had previously been given, when Hiram Page was led into error; but it seemed the Lord must speak again on this point before the Saints could understand. The members of the Church were instructed to purge themselves from all iniquity, and the Lord would give them knowledge, even the mysteries of his kingdom would be revealed, if they would sustain and assist Joseph Smith. The elders were instructed to go forth and preach the Gospel, laboring in the vineyard for the last time, for the Lord would shortly come upon the earth in judgment. Important Revelations to The Church During the spring and summer of 1831, a number of important revelations were received. On March 7, the Lord made known many things (Doc. and Cov. Sec. 45) pertaining to his second coming and the signs of the times. After revealing in clearness the teachings given to his disciples in Jerusalem, relative to the destruction of the temple, the scattering of the Jews, and the signs which should precede his second coming, he made known many things which should take place in the day in which we live. He spoke of the signs and wonders; of the gathering of the Jews; the darkening of the sun and the bathing of the moon in blood; of his second coming and his judgments upon the nations; the redemption of the Jews, who shall look upon him whom they have pierced; the binding of Satan; the millennial reign, and the redemption of heathen nations and those who knew no law. Zion a Place of Refuge Zion, the New Jerusalem, shall be built and there the righteous shall come to Zion from among all nations, singing songs of everlasting joy. They will be the only people who will not be at war, and every man who will not take up his sword against his neighbor, must flee to Zion for safety. Such is to be the condition of the world before the coming of the Lord. John Whitmer, Historian In another revelation John Whitmer was appointed to keep the records of the Church, and assist Joseph Smith in transcribing all things given for the history. "For," said the revelation, "Oliver Cowdery I have appointed to another office. Wherefore it shall be given him (Whitmer) in as much as he is faithful, by the Comforter, to write these things." The Purchase of Lands As the Saints in New York had been commanded to settle in Ohio, the residents in that place were instructed to impart of their lands, as they were able to do, for the benefit of their brethren from the east for it was needful that they should remain in Ohio for a time. Eventually, however, it was expected that they would move farther westward, and the members of the Church were to save their money for the purpose of buying lands for an inheritance in the city Zion, when the location of that place should be revealed. This information should be made known when the brethren arrived from the east, for to them it was to be revealed. "And they shall be appointed to purchase the lands, and to make a commencement to lay the foundation of the city, and then shall you begin to be gathered with your families, every man according to his family--as is appointed to him by the presidency and the bishop of the Church." Equality Among the Families In the month of May the Saints from New York commenced to arrive in Ohio, and it fell to the lot of Bishop Partridge to assign to them their lands. They were to be made equal according to their families and their needs. The head of each family was to receive a certificate to secure him and his portion and inheritance in the Church. Should a man transgress, after receiving his portion and standing, he was not to have power to claim that portion which had been consecrated to the bishop for the use of the poor and needy of the Church; but he could retain that portion which was deeded to him. A storehouse was to be provided and the substance of the people, more than needful for individual use, was to be placed therein, for the wants of the people, to be kept by the bishop, who was to distribute it as the necessities of the people should demand. In this manner the doctrine of consecration was partially put into practice, as a preparatory step before the members of the Church should go to Zion--for in Zion the law of the united order, or consecration of properties, was the law upon which that city should be built. "And thus I grant unto this people," the Lord declared, with reference to the New York Saints, "a privilege of organizing themselves according to my laws; and I consecrate unto them this land for a little season, until I, the Lord, shall provide for them otherwise, and command them to go hence." The Important Conference of June 1831 In the month of February the Lord had commanded that word be sent out to the elders of the Church calling them from the east and from the west; from the north and from the south; to meet in conference and receive instruction. Accordingly, a conference was set for June 3, which convened at Kirtland and continued until the sixth. The Spirit of the Lord was displayed in a marvelous way, and the power of the evil one, which was made manifest in opposition to the work, was successfully rebuked. The First High Priests Ordained At this conference the first high priests in this dispensation were ordained. Lyman Wight, John Murdock, Reynolds Cahoon, Harvey Whitlock and Hyrum Smith, were ordained to the office of high priest, by Joseph Smith the Prophet; Joseph Smith, Sen., Joseph Smith the Prophet, Parley P. Pratt, Thomas B. Marsh, Isaac Morley, Edward Partridge, Joseph Wakefield, Martin Harris, Ezra Thayer, Ezra Booth, John Corrill, Samuel H. Smith, John Whitmer and Sidney Rigdon, were ordained to the office of high priest, under the hands of Lyman Wight. Edward Partridge, the bishop of the Church, then blessed those who had been ordained. John Corrill and Isaac Morley were then sustained and ordained as assistants, or counselors, to Bishop Whitney, under the hands of Lyman Wight. All this was done by commandment from the Lord. The Mission of John During the conference, Joseph Smith the Prophet was led to say, "that John the Revelator was then among the ten tribes of Israel who had been led away by Shalmaneser, king of Assyria, to prepare them for their return from their long dispersion." The Elders Called to Missouri The spirit of prophecy was abundantly manifest and during the sessions of this conference a number of revelations were received. Many of the elders were called to take their journey through the western country, going two by two, preaching the Gospel, and were to assemble again in Jackson County, Missouri, where the next conference was to be held. The Lord said to them: "And thus, even as I have said if ye are faithful, ye shall assemble yourselves together to rejoice upon the land of Missouri, which is the land of your inheritance, which is now the land of your enemies. But, behold, I the Lord, will hasten the city in its time, and will crown the faithful with joy and with rejoicing." The Thompson Branch The members of the Church from Colesville, New York, on their arrival in Ohio, were located at a place called Thompson, about sixteen miles northwest of Kirtland. Here, as we have learned, they were directed to live according to the Lord's law, that is, the order of stewardship and consecration of properties. Among these people there resided a man named Leman Copley, who was a member of the "Shaking Quakers" before he joined the Church. He owned a large tract of land which he agreed to turn over to the Colesville branch to occupy in this manner of stewardship, agreeable with the revelation they had received. It appears that Copley had not been fully converted to the Gospel and he, with some others, later rebelled and broke the covenant of consecration. This caused confusion among the Colesville Saints and placed them at the mercy of their enemies, as well as in jeopardy before the Lord. In their distress they sent Newel Knight, who was in charge of the branch at Thompson, to the Prophet to learn what they should do. The Lord spoke unto them saying that their covenant had been broken and therefore was of no effect, and it would have been better for the one who was responsible for the offense, "had he been drowned in the depth of the sea." The members of the branch were now commanded to journey to Missouri, "unto the borders of the Lamanites," and there they were to seek "a living like unto men," until the Lord might prepare a place for them. Almost immediately they took their departure under the guidance of Newel Knight, for Missouri. A Letter from Missouri A few days following the conference a letter was received from Oliver Cowdery, dated May 7, giving an account of the labors of himself and companions in Missouri. He spoke of their labors among the Lamanites, and of a tribe of "Navashoes" farther to the west, near Santa Fe. Almost the whole country where he and his fellow laborers were located, he declared, consisted of "Universalists, Atheists, Presbyterians, Methodists, Baptists, and other professing Christians, priests and people; with all the devils from the infernal pit, united and foaming out their shame," against the elders of the Church. Then he adds: "God forbid that I should bring a railing accusation against them, for vengeance belongs to him who is able to pay." His expressed opinion of these inhabitants of the border land was all too true, as events immediately to follow will attest. The Mission to the West About the middle of June (1831) the elders who were appointed at the conference, commenced their journey westward, traveling two by two. Ezra Thayer, the companion chosen for Thomas B. Marsh, failed to go. Selah J. Griffin was appointed to go in his stead. On the 19th of June, Joseph Smith, Sidney Rigdon, Martin Harris, Edward Partridge, William W. Phelps, Joseph Coe, and Algernon Sidney Gilbert, took up their journey for Missouri. All these missionaries, and others not here mentioned, commenced their travels with great anticipation of what the result would be. Their destination was the "land of their inheritance," where Zion--the New Jerusalem--should be built. The Lord had promised that the site for this holy city should be revealed to them at their journey's end. Chapter 16 The Land of Zion--Its Dedication 1831 Character of Inhabitants About the middle of July, 1831, the missionaries commenced to arrive in western Missouri, and were met with tears of joy by their brethren there. Here, on the borders of the United States, had gathered renegades from the east; lawless and vile outcasts, who had been forced to flee to the west for safety. "How natural it was," wrote the Prophet, "to observe the degradation, leanness of intellect, ferocity, and jealousy, of a people that were nearly a century behind the times." First Sabbath in Zion The first Sabbath (July 17, 1831), the elders spent in Jackson County, William W. Phelps preached a public discourse. His congregation was composed of "specimens of all the families of the earth." After this meeting two persons, who had previously believed, were baptized. Arrival of the Colesville Branch A few days later the members of the Colesville branch, from Thompson, Ohio, arrived in Missouri and were located on lands in Kaw township, where a portion of Kansas City is now built. Assignment of Labors The duty devolved on the Prophet to assign the labors to the several elders who were to remain in the Land. Some of them were called by revelation to make their permanent settlement in Missouri, while others were instructed to return to the eastern lands, after their mission in the west was finished. William W. Phelps, who joined the Church at the time the little band of missionaries were leaving Ohio for Missouri, had previously been instructed by the Lord (Doc. and Cov. Sec. 55) to engage with Oliver Cowdery, in the work of printing and selecting and writing books for schools in the Church, that "little children also may receive instruction" which would be pleasing to the Lord. Upon his arrival in Jackson County, this commandment was repeated. Algernon Sidney Gilbert was appointed to act as agent for the Church in receiving moneys and buying lands on which the Saints might locate. Edward Partridge was to act in his calling as bishop of the Church. His great duty was to divide the inheritances of the members, severally, according to their needs. In this manner duties were assigned to each of those expected to remain as a nucleus for the building up of Zion (Doc. and Cov. Sections 57-58). Location of the City Revealed As the Lord had promised, he now fulfilled. In answer to the questions: "When will the wilderness blossom as the rose? When will Zion be built up in her glory, and where will thy temple stand, unto which all nations shall come in the last days?" the Lord gave the following: "Hearken, O ye elders of my Church, saith the Lord your God, who have assembled yourselves together, according to my commandments, in this land, which is the land of Missouri, which is the land which I have appointed and consecrated for the gathering of the Saints: wherefore this is the land of promise, and the place for the city of Zion. And thus saith the Lord your God, if you will receive wisdom, here is wisdom: behold, the place which is now called Independence, is the center place, and the spot for the temple is lying westward, upon a lot which is not far from the court house. Wherefore it is wisdom that the land should be purchased by the Saints; and also every tract lying westward even unto the line running directly between Jew and Gentile. And also every tract bordering by the prairies, inasmuch as my disciples are enabled to buy lands. Behold, this is wisdom, that they may obtain it for an everlasting inheritance" (Doc. and Cov. Sec. 57). The Saints to Keep the Law In another revelation (Doc. and Cov. Sec. 58) given at this time, the members of the Church were commanded to keep the law the Lord had given them, as well as to observe the laws of the land. "Let no man think he is ruler," it read, "but let God rule him that judgeth, according to the counsel of his own will; or, in other words, him that counseleth or sitteth upon the judgment seat. Let no man break the laws of the land, for he that keepeth the laws of God hath no need to break the laws of the land: wherefore, be subject to the powers that be, until he reigns whose right it is to reign, and subdues all enemies under his feet." After Much Tribulation, the Blessings That Zion was to be established and the city built at once, was evidently the idea possessed by some of the Saints; moreover, that they were at liberty to establish their own laws, independent of all else. Hence the instructions as here given by the Lord regarding the keeping of the law. The Lord had warned them previously and given instruction in regard to their duties and requirements in that land. That the city was not to be built at that time is indicated in his word: "Ye cannot behold with your natural eyes, for the present time, the design of your God concerning those things which shall come hereafter, and the glory which shall follow after much tribulation. For after much tribulation cometh the blessings. Wherefore the day cometh that ye shall be crowned with much glory; the hour is not yet, but is nigh at hand. Remember this, which I tell you before, that you may lay it to heart, and receive that which shall follow. Behold, verily I say unto you, for this cause I have sent you that you might be obedient, and that your hearts might be prepared to bear testimony of the things which are to come and also that you might be honored of laying the foundation, and of bearing record of the land upon which the Zion of God shall stand" (Doc. and Cov. Sec. 58). From this we see that the glory and greatness of the city Zion was reserved for the future; although in the scriptural sense, the time "is nigh at hand." These early settlers were to lay the foundation, and prepare the way for the Saints, who were yet to come, after the preaching of the Gospel "to the uttermost parts of the earth;" for the elders were to "push the people together from the ends of the earth." It was a great honor conferred upon the first laborers in the vineyard, if they would be faithful to every command. Dedication of the Land The Colesville Saints were located in Kaw township. The Prophet assisted them in laying the first log, "for a house, as a foundation of Zion" in that place. The log was carried by twelve men representing the twelve tribes of Israel. At the same time it was made manifest through prayer that the land should be consecrated and dedicated by Sidney Rigdon. "It was a season of joy," the Prophet said, "to those present, and afforded a glimpse of the future, which time will yet unfold to the satisfaction of the faithful." All this took place on the second day of August, 1831. Sidney Rigdon, according to his appointment, stood up and asked: "Do you receive this land for the land of your inheritance, with thankful hearts, from the Lord?" "We do." "Do you pledge yourselves to keep the law of God on this land, which you never have kept in your own lands?" "We do." "Do you pledge yourselves to see that others of your brethren who shall come hither do keep the laws of God?" "We do." After prayer, Elder Rigdon arose and said: "I now pronounce this land consecrated and dedicated unto the Lord for a possession and inheritance for the Saints, and for all the faithful servants of the Lord, to the uttermost ages of time, in the name of Jesus Christ, having authority from him. Amen" (_Documentary History of the Church_, vol. 1:196). Description of the Land In addition to the appointment to dedicate the land, Sidney Rigdon was also called by revelation to write a description of it, to be sent "unto all the churches." One object of this description was to stir up the Saints to donate for the purchase of the lands, by placing in the hands of the bishop money for that purpose. Those who would do this should be given an inheritance, for Zion was to be built by purchase; otherwise they could not obtain it except by the shedding of blood, which was forbidden. The first description written was rejected by the Lord, and Sidney Rigdon was commanded to write another. The Future Glory of Zion Many of the ancient prophets spoke of Zion and her glory. Isaiah declared that in the latter days "out of Zion shall go forth the law, and the word of the Lord from Jerusalem," in that day when swords will be made into plowshares, and spears into pruning-hooks."[1] Moreover, again he prophesied, saying: "For the nation and kingdom that will not serve thee shall perish; yea, those nations shall be utterly wasted. The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the Lord, The Zion of the Holy one of Israel. Whereas thou hast been forsaken and hated, so that no man went through thee, I will make thee an eternal excellency, a joy of many generations. . . . For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness. Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shall call thy walls Salvation, and thy gates Praise. The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee; but the Lord shall be unto thee an everlasting light, and thy God thy glory. Thy son shall no more go down; neither shall thy moon withdraw itself; for the Lord shall be thine everlasting light, and the days of thy mourning shall be ended. Thy people also shall be all righteous; they shall inherit the land forever, the branch of my planting, the work of my hands, that I may be glorified. A little one shall become a thousand, and a small one a strong nation: I the Lord will hasten it in his time."[2] Dedication of the Temple Site On the 3rd day of August, Joseph Smith, Oliver Cowdery, Sidney Rigdon, Edward Partridge, William W. Phelps, Martin Harris and Joseph Coe, met on a spot a little west of the Independence court house, and there they dedicated the site for the great temple of the latter days. The 87th Psalm was read, and the scene was most impressive; for here the house of the Lord was to be reared in the holy city Zion, which had been spoken of by ancient seers, from whence should go forth the law to the ends of the earth. First Conference in Zion On the 4th day of August (1831) the first conference in that land was held at the home of Joshua Lewis, in Kaw township. The members of the Colesville branch formed the greater part of the congregation--a total of thirty-one souls. The Spirit of the Lord was with them and they rejoiced. Sidney Rigdon preached and exhorted the Saints "to obedience to the requisition of heaven," that they might be planted in their inheritances in Zion. Ziba Peterson, who had been silenced for wrongdoing, humbled himself and made confession; by unanimous vote he was reinstated. Joseph Smith addressed the conference and admonished the people to be true to their covenants that they might receive the blessings. A Commandment and a Promised Blessing On the 7th, Polly Knight wife of Joseph Knight, Sen., died; she had been in failing health while on the westward journey. The same day the Prophet received a revelation of commandment and blessing to the Saints, in which they were admonished again to keep the commandments of the Lord. Their course of action was pointed out for them with a statement that all who had come up to the land to keep the commandments should be blessed; if they lived they should inherit the earth; if they died they should rest in the mansions of the Father. On the Lord's day they were to rest from all labor and assemble in the house of prayer to partake of the sacrament and confess their sins (Doc. and Cov. Sec. 59). The Return to Kirtland On the 9th day of August Joseph Smith and the elders who were to return, started on their journey back to Kirtland. They traveled down the Missouri River towards St. Louis. On the third day out they encountered some of the dangers common on these waters. At a place called McIlwaine's Bend, William W. Phelps, in open vision, saw the destroyer in his power, riding upon the waters. The next morning the Prophet Joseph received a revelation in confirmation of the vision of Elder Phelps. Dangers on the Waters The Lord revealed (Doc. and Cov. Sec. 61) to Joseph Smith the great dangers that would be upon the waters in these latter days. "Behold, I, the Lord, in the beginning blessed the waters, but in the last days, by the mouth of my servant John, I cursed the waters. Wherefore, the days will come that no flesh shall be safe upon the waters. . . . I, the Lord, have decreed, and the destroyer rideth upon the face thereof, and I revoke not the decree." It was further stated that the time would come when none would dare go upon the waters but those who were pure in heart, and the elders were counseled to travel by other means than by the rivers, that their faith fail not. Object of the Mission to Zion On the 27th day of August Joseph Smith, Oliver Cowdery and Sidney Rigdon arrived in Kirtland; others of the elders had previously arrived. Their mission had been fulfilled. They had gone to Missouri for the purpose of receiving definite knowledge concerning the location of the land and site for the future city of Zion; to dedicate the land as the "inheritance of the Saints," also to choose and dedicate a spot for the building of the temple. Those who were to remain were instructed in their duties and given commandments by which they were to be governed in that land and upon which their inheritances, and those of the Saints who should follow after, might be made secure. Notes 1. Isaiah 2:1-4. 2. Isaiah 60:12-22. The following reference to Zion or the New Jerusalem, is from the prophecy of Ether; Book of Mormon, Ether, 13th chapter: "Behold, Ether saw the day of Christ, and he spake concerning a New Jerusalem upon this land. And he spake also concerning the house of Israel, and the Jerusalem from whence Lehi should come--after it should be destroyed it should be built up again, a holy city unto the Lord; wherefore, it could not be a new Jerusalem for it had been in a time of old; but it should be built up again, and become a holy city of the Lord; and it should be built unto the house of Israel--And that a New Jerusalem should be built upon this land, unto the remnant of the seed of Joseph, for which things there has been a type. For as Joseph brought his father down into the land of Egypt, even so he died there; wherefore, the Lord brought a remnant of the seed of Joseph out of the land of Jerusalem, that he might be merciful unto the seed of Joseph that they should perish not, even as he was merciful unto the father of Joseph that he should perish not. Wherefore, the remnant of the house of Joseph shall be built upon this land; and it shall be a land of their inheritance; and they shall build up a holy city unto the Lord, like unto the Jerusalem of old; and they shall no more be confounded, until the end come when the earth shall pass away. And there shall be a new heaven and a new earth; and they shall be like unto the old save the old have passed away, and all things have become new. And then cometh the New Jerusalem; and blessed are they who dwell therein, for it is they whose garments are white through the blood of the Lamb; and they are they who are numbered among the remnant of the seed of Joseph, who were of the house of Israel." Chapter 17 The Book of Commandments--The Vision of the Glories--The Hiram Mobbing 1831-1832 Desire of the Saints for Knowledge of Zion August 28, the day after the return of the brethren from Missouri, fell on Sunday. An inspirational meeting was held at which the brethren reported their labors. Among the business transacted was the ordination of Oliver Cowdery to the office of high priest "by the voice of the Church and the command of God, under the hand of Sidney Rigdon," says the record. Oliver Cowdery was in Missouri when the conference in June was held, at which the first high priests were ordained. As the Saints were very anxious to know more in relation to Zion, the purchasing of lands there and their inheritances, the Prophet inquired of the Lord, and received a revelation (Doc. and Cov. Sec. 63) in which the difficulties and persecutions of the Saints in that land were fore-shadowed. Again the people were cautioned and reproved wherein they had not kept the commandments of the Lord. Among other things the Lord declared the following: "And now, verily, I say unto you, that as I said that I would make known my will unto you, behold I will make it known unto you, not by the way of commandment, for there are many who observe not to keep my commandments; but unto him that keepeth my commandments, I will give the mysteries of my kingdom, and the same shall be in him a well of living water, springing up unto everlasting life. And now, behold, this is the will of the Lord your God concerning his Saints, that they should assemble themselves together unto the land of Zion, not in haste, lest there should be confusion, which bringeth pestilence. Behold, the land of Zion, I, the Lord, holdeth it in mine own hands; nevertheless, I, the Lord, render unto Caesar the things which are Caesar's. Wherefore, I, the Lord, will that you should purchase the lands that you may have advantage of the world, that you may have claim on the world, that they may not be stirred up unto anger; for Satan putteth it into their hearts to anger against you, and to the shedding of blood. Wherefore the land of Zion shall not be obtained but by purchase or by blood, otherwise there is none inheritance for you. And if by purchase, behold you are blessed; and if by blood, as you are forbidden to shed blood, lo, your enemies are upon you, and ye shall be scourged from city to city, and from synagogue to synagogue, and but few shall stand to receive an inheritance. I, the Lord, am angry with the wicked; I am holding my Spirit from the inhabitants of the earth." Apostasy of Ezra Booth In September Joseph Smith moved with his family to Hiram, in Portage County, Ohio, about thirty miles southeast of Kirtland, and commenced living at the home of John Johnson. About this time Ezra Booth left the Church. He had been ordained a high priest, and had taken the trip to Missouri, but had been rebellious. Before coming into the Church he was a Methodist priest; but through the performance of a miracle he was baptized, and from that time he desired to make men believe by the performance of miracles, even by smiting them, or with forcible means. After leaving the Church he wrote a number of articles against the truth which were afterwards published in an anti-"Mormon" book. Purchase of a Printing Press As Oliver Cowdery and William W. Phelps had been called to print and publish books and writings for the Church, it was necessary that a printing press be purchased. William W. Phelps was instructed, therefore, to call at Cincinnati on his return to Missouri, and purchase a press for this purpose. This press was to be taken to Independence, where they were to print a monthly paper to be called the _Evening and Morning Star_. This was the first publication in the Church. Revision of the Bible While residing at Hiram, Joseph Smith was engaged in the revision of the Bible, which work was commenced in Fayette, but had been delayed by command of the Lord until this time because of other duties Sidney Rigdon, who also had located in Hiram, continued to write for him. In course of time the Prophet went through the Bible, topic by topic, revising as he was led by revelation. The work was never fully completed, for he had intended, while at Nauvoo, a number of years later, to finish the work, but was cut off by his enemies. Nevertheless, many plain and precious things were revealed which throw great light upon many subjects. Special Conference of November As Oliver Cowdery and John Whitmer were appointed to go to Missouri to attend to duties there, which had been assigned to them, a special conference was called for November 1, 1831, to consider such matters as might need attention before their departure. Preparation for Publication of Commandments At this special conference, which was held at Hiram, the matter of publishing the revelations and commandments given through Joseph Smith, was considered. This was the will of the Lord, for during that conference he gave the revelation--one of the most important in the Doctrine and Covenants--which he called "my preface unto the book of my commandments, which I have given them to publish unto you, O inhabitants of the earth" (Doc. and Cov. Sec. 1). These inhabitants were commanded, as well as were the Saints, to "search these commandments, for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled." The Lord was willing, "to make these things known unto all flesh, for I am no respecter of persons," he said, "and will that all men shall know that the day speedily cometh; the hour is not yet, but is nigh at hand, when peace shall be taken from the earth, and the devil shall have power over his own dominion; and also the Lord shall have power over his Saints, and shall reign in their midst, and shall come down in judgment upon Idumea, or the world." Endorsement of the Revelations It was decided that an edition of ten thousand copies of the Book of Commandments should be published. However, at a later date (May 1, 1832) this was changed to three thousand copies. Joseph Smith addressed the elders and said, inasmuch as the Lord had bestowed a great blessing upon them in giving commandments and revelations, he would ask the conference what testimony they were willing to give regarding these commandments which should shortly be sent to the world. After the reading of the Lord's preface, a number of the brethren arose and bore witness to the truth of the revelations, which were to be published in the Book of Commandments. The conference lasted two days and much other business was transacted. Criticism of the Revelations Not all of those present at the conference fully endorsed these revelations; there was one at least, who questioned their language. This was William E. McLellin, who had but recently joined the Church. The Prophet thereupon received a commandment from the Lord (Doc. and Cov. Sec. 67) in which he was directed to invite the "most wise among you" to choose out of the revelations the least, and attempt to make one like unto it; and if this "wise" individual could duplicate the least of the revelations, then the elders might be justified in saying they did not "know that they are true." If this proved to be a failure, then they would be "under condemnation" if they did not bear record that they are true. William E. McLellin's Folly William E. McLellin, as the wisest man, accepted the challenge from the Lord. His attempt was a humiliating failure, to the convincing of the elders present, who unitedly signified their willingness to bear testimony to all the world, of the truth of the revelations given to Joseph Smith. Other Important Revelations At the conclusion of this conference the Lord gave another commandment (Doc. and Cov. Sec. 68) for the benefit of Orson Hyde, Luke Johnson, Lyman E. Johnson and William E. McLellin, who had inquired concerning themselves. In addition to the advice and commandments given to these men there was much counsel and commandment for the inhabitants in Zion, for there were idlers among them, the Lord declared, and they were to keep the Sabbath day, to remember their prayers, to teach their children the principles of the Gospel and have them baptized when eight years old, for these things they were failing to do; therefore the Lord was not pleased with them. Instructions were also given regarding the Priesthood and its powers, for the guidance of the Church. This information Oliver Cowdery was to carry on his return to Zion. On the 3rd of November, the Lord gave the great revelation known as the Appendix, to the Book of Commandments, which appears as Section 133 in the book of Doctrine and Covenants. Arrangement of the Revelations It was decided that Oliver Cowdery should carry the revelations to Missouri, where they should be printed. Joseph Smith was therefore kept busy during the days intervening, as Oliver expected to leave about the 15th of November. The Prophet writes: "My time was occupied closely in reviewing the commandments and sitting in conference, for nearly two weeks; for from the first to the twelfth of November, we held four special conferences." Worth of the Revelations At the last of these conferences, held in Hiram, at the home of John Johnson, the members voted, after deliberate consideration of the revelations, "that they prize the revelations to be worth to the Church the riches of the whole earth, speaking temporally." The benefits to the Church and to the world, which come from the Book of Mormon and the revelations to Joseph Smith, were also considered, and the expression of the conference was to the effect that the infinite wisdom of the Lord, in granting for their salvation and the salvation of the world, these sacred things, should be fully appreciated. Commandments Dedicated It was voted that Joseph Smith be appointed to dedicate and consecrate these brethren, Oliver Cowdery and John Whitmer, and the sacred writings entrusted to their care, to the Lord. Moreover, it was also voted that, in consequence of the diligence of Joseph Smith, Oliver Cowdery, John Whitmer and Sidney Rigdon, "in bringing to light, by the grace of God, these sacred things, they be appointed to manage them according to the laws of the Church, and that their families as well as the families of Hyrum Smith, Christian Whitmer, Peter Whitmer, Jacob Whitmer, Hiram Page and David Whitmer, also Samuel Smith, William Smith and Don Carlos Smith, be remembered to the bishop of Zion as worthy of inheritances in the land of Zion." In accord with this motion regarding the dedication of the revelations and those who should carry them, this action was taken at this time by Joseph Smith. Shortly after this conference, Oliver Cowdery and John Whitmer departed on their journey. Labors Among the Enemy On the 1st of December, Joseph Smith and Sidney Rigdon were commanded to take "a mission for a season" and call upon the inhabitants of the earth, and, said the Lord, "confound your enemies; call upon them to meet you, both in public and in private; and inasmuch as ye are faithful, their shame shall be made manifest. Wherefore let them bring forth their strong reason against the Lord." The reason for this commandment was due to the activities of the apostate Ezra Booth, who was publishing in Ravenna, Ohio, many falsehoods against the Church. According to this call Joseph Smith and Sidney Rigdon left on the 3rd of December for Kirtland, to fulfil this revelation. For some time they spoke in Kirtland, Shalersville, Ravenna, and other places, vindicating the cause and confounding their enemies. They were blessed with the Spirit of the Lord, and witnessed the fulfilment of the promises made to them; for they were able to allay much of the excitement and change false impressions which had grown out of scandalous articles in the _"Ohio Star"_ at Ravenna. The Amherst Conference On the 15th day of January, 1832, a conference was held at Amherst, Loraine County, Ohio. At this conference much business was transacted in harmony and in the spirit of fellowship. Joseph Smith was sustained as President of the High Priesthood. The revelation known as Section 75 in the Doctrine and Covenants was also given in which a number of elders were called to take missions, two by two, in several directions throughout the land. The Vision of the Glories At the close of this conference, Joseph Smith and Sidney Rigdon again took up their work of revising the scriptures. While doing so, "it appeared self-evident," they declared, "from what truths were left, that if God rewarded every one according to the deeds done in the body, the term 'Heaven' is intended for the Saints' eternal home, must include more kingdoms than one." Accordingly on the 16th of February, 1832, while revising St. John's Gospel, and in answer to their prayer, they saw the heavens opened and beheld the Father and the Son. The account of this vision, as it is given in Section 76 of the Doctrine and Covenants, is one of the choicest bits of literature, and one of the greatest revelations ever given to man. It throws a flood of light upon eternity and the destiny of the human race and teaches the mercy of a loving Father, who saves all the workmanship of his hands, save it be the sons of perdition, who sin against the light and crucify their Redeemer again unto themselves. That every man shall be rewarded according to his works, and that a place has been prepared for each individual somewhere in the mansion of the Father, after he is purged from sin, is a glorious and merciful provision in the plan of salvation, which this vision declares, as it was provided before the world began. It would be folly to attempt to comment on this most wonderful revelation of the power and loving kindness of the Lord, which the words of man cannot adequately express. The Prophet's Views on the Vision The words of Joseph Smith pertaining to this opening of the heavens, are well expressed. "Nothing," he has written, "could be more pleasing to the Saints upon the order of the kingdom of the Lord, than the light which burst upon the world through the foregoing vision. Every law, every commandment, every promise, every truth, and every point touching the destiny of man, from Genesis to Revelation, where the purity of the scriptures remains unsullied by the folly of men, go to show the perfection of the theory [of different degrees of glory in the future life] and witness the fact that that document is a transcript from the records of the eternal world. The sublimity of the ideas; the purity of the language; the scope for action; the continued duration for completion, in order that the heirs of salvation may confess the Lord and bow the knee; the rewards for faithfulness, and the punishments for sins, are so much beyond the narrow-mindedness of men, that every honest man is constrained to exclaim: "It came from God!" Joseph Smith or any other man guided by the inspiration of man's power could not have written it. Mob Violence in Hiram Before going to Hiram, Ohio, to live, Joseph Smith and his wife adopted two children (twins) of Elder John Murdock's. Their mother died at their birth, and Emma Smith, having lost twins of her own which were born the same day, took the Murdock twins to raise. In March, 1832, when these children were about eleven months old, they took the measles, and their care caused both the Prophet and his wife to lose much rest. On the night of the 24th, after the family had retired, a mob surrounded the house, broke open the door and dragged the Prophet into the open. On the way he managed to get one foot loose with which he kicked one of the ruffians and knocked him down. At this, with blasphemous oath, the fiends swore they would kill the Prophet if he made further resistance. They then choked him until he was unconscious. When he came too, he discovered Sidney Rigdon, whom they had also taken from his home and dragged by his heels so that his head struck at every step on the frozen earth. He was unconscious on the ground. About sixty rods from the house the mob held a council to decide what further action they might take. Some were ready to kill the Prophet, but returning to him they attempted to force a vial of acid in his mouth, but the vial was broken against his teeth. An attempt was also made to fill his mouth with tar; failing in this they tore from him his clothes, and applied the tar with feathers to his body. After shamefully beating him they left him helpless on the ground. Joseph attempted to rise, but fell to the ground again. After a while he began to recover his strength, and made his way with difficulty to his home. Sidney received similar treatment, which left him delirious for several days. The Prophet's friends spent the night cleaning the tar from his body, and the following day, it being the Sabbath, he met with the people at the regular hour, and addressed them. Several of the members of the mob were present, including Simonds Ryder, an apostate, and leader of the mob; a Mr. McClentic and Felatiah Allen, who had provided the mob with a barrel of whisky to raise their spirits and make them "brave" to do the deed. During the mobbing one of the twins became exposed, contracted a severe cold, and a few days later, died. Second Visit to Missouri The first of April, Joseph Smith, with Newel K. Whitney and Jesse Gause, left for Missouri to fulfil the provisions of a revelation (Doc. and Cov. Sec. 78) in respect to regulating and establishing the affairs of the store house for the poor, and the consecration of properties. They were later joined by Sidney Rigdon. On the way they purchased paper, at Wheeling, Virginia, for the press in Zion, and arrived in Independence on the 24th of April. Two days later at a general council of the Church, Joseph Smith was acknowledged by the Saints in Zion as President of the High Priesthood, ratifying the action of the Amherst conference, held January 25, 1832. Zion and Her Stakes During this conference a revelation was given commanding the elders to bind themselves in a covenant of consecration, which could not be broken. Kirtland was to become a "stake of Zion."[1] "For I have consecrated the land of Shinehah (Kirtland), in mine own due time," said the Lord, "for the benefit of the Saints of the Most High, and for a stake of Zion. For Zion must increase in beauty, and in holiness; her borders must be enlarged; her stakes must be strengthened; yea, verily I say unto you, Zion must arise and put on her beautiful garments. Therefore I give unto you this commandment, that ye bind yourselves by this covenant, and it shall be done according to the laws of the Lord." Return to Kirtland Joseph and the brethren visited the Colesville Saints in Kaw township, who rejoiced greatly to see them. It was agreed in a council held on the first of May to print but three thousand copies of the Book of Commandments, and that the revelations should be reviewed and prepared by Oliver Cowdery, William W. Phelps and John Whitmer; and that the hymns selected by Emma Smith be prepared for printing. After the transaction of other necessary business, Joseph Smith and his companions, Rigdon and Whitney, returned to Kirtland. On this journey Joseph was poisoned and Bishop Whitney met with an accident breaking his leg and foot in several places; both were healed by the power of the Lord. Notes 1. The term "Stake of Zion," which was first used in a revelation given in November, 1831 (Sec. 68) is a comparison to the stakes which bind a tent. Isaiah says: "Look upon Zion, the city of our solemnities; thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken" (Ch. 33:20). Again: "Enlarge the place of thy tent and let them stretch forth the curtains" of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes." (Ch. 54:2) Zion is the tent, the settlements surrounding her, are the cords and stakes. It is as improper to speak of Zion in Missouri as the "center stake of Zion," as it would be to call a tent a stake. Chapter 18 Organization of the First Presidency--Important Revelations 1832-1833 Important Revelations In the fall of 1832 and continuing through the winter and spring of 1833, a number of remarkable revelations were given for the edification and guidance of the Church. Great principles of science and philosophy, as well as of doctrine and spiritual truth, were revealed. On the 22nd and 23rd of September, at the inquiry of a number of elders of the Church, the history and power of the Priesthood were revealed (Doc. and Cov. Sec. 84); the responsibilities taken by those who are ordained, were explained; the promises made to those who are faithful that they shall receive the fulness of the blessings of the father's kingdom--for he had declared it "with an oath and covenant, which belongeth to the Priesthood," with the penalty attached that "whoso breaketh this covenant . . . and altogether turneth therefrom, shall not have forgiveness of sins in this world, nor in the word to come"--were clearly defined; the place of the great temple, and when it shall be built, and many other things dealing with the gathering of the Saints, the building of Zion and its redemption, were set forth. November 27 the Lord stated that he would send one mighty and strong to arrange the inheritances of the Saints in Zion (Doc. and Cov. Sec. 85). December 6, the parable of the wheat and the tares was explained (Doc. and Cov. Sec. 86). On Christmas day the prophecy on war, which has so far been fulfilled, was given (Doc. and Cov. Sec. 87). Two days later the remarkable revelation on scientific and doctrinal truth, known as the "Olive Leaf" (Doc. and Cov. Sec. 88), was presented to the Church. In this wonderful communication from the heavens, the following eternal principles, among many others, were revealed: The light of Christ is the light of truth and is the light of the sun, the planets, the stars, and the power by which they were made; it is the light which quickeneth the intelligence of man; it is the life and light of all things, and is the law by which they are governed; it fills the immensity of space; to every kingdom there is given laws which have their bounds and conditions; there is no space in which there is no kingdom, great or small; the worlds in space are peopled with the children of our Father; the earth on which we dwell is a living body and shall die, but shall be raised again a celestial body and shall become the abode of celestial beings; the inhabitants of the earth who are unfaithful must inherit another kingdom in eternity; he who cannot abide the law of the celestial kingdom, cannot abide a celestial glory; every man in the resurrection is quickened by the glory of the kingdom to which he has attained: the spirit and the body is the soul of man, and the redemption of the soul is through the death and resurrection of Jesus Christ; after the testimonies of the elders will come the testimonies of judgments; the order of the signs preceding the coming of the Savior, are made known; the redemption of the just; the destruction of the "great and abominable church;" and the fate of the wicked, are declared among the great truths contained in this revelation. In February, 1833, the Lord gave to Joseph Smith the "Word of Wisdom" (Doc. and Cov. Sec. 89), for the temporal salvation of mankind. March 15, 1833, the doctrines of the eternity of matter; the glory of God is Intelligence; the innocence of man in the beginning; and many other things were received (Doc. and Cov. Sec. 93). The School of the Prophets In the revelation of December 27, 1833 (Doc. and Cov. Sec. 88), the elders of the Church were also commanded to "teach one another the doctrines of the kingdom." They were to be instructed "more perfectly in theory, in principle, in doctrine, in the law of the Gospel, in all things that pertain unto the kingdom of God," that were expedient for them to understand. They were to tarry in Kirtland for this instruction, before they should "go forth, among the Gentiles for the last time, as many as the mouth of the Lord shall name, to bind up the law and seal up the testimony, and to prepare the Saints for the hour of judgment which is to come." They were to seek diligently out of the best books, words of wisdom and learning "even by study and also by faith." That this should be accomplished, they were to prepare a house of prayer, learning and faith, even a house of glory--a house of God. In it they were to call their solemn assemblies; one should be appointed as teacher, and not all speak at once. While one speaks, all others should give attention. In this manner there was to be perfect order in the School of the Prophets--for so it should be called. Moreover, the Lord declared: "And this shall be the order of the house of the presidency of the school: He that is appointed to be president, or teacher, shall be found standing in his place, in the house which shall be prepared for him. Therefore, he shall be first in the house of God, in a place that the congregation in the house may hear his words carefully and distinctly, not with loud speech." Those who were entitled to attend should be the officers of the Church who are called to the ministry, "beginning at the high priests, even down to the deacons." They were to greet each other in fellowship, with proper salutations. They should be men who were clean from the blood of this generation, sober-minded and full of faith. Further, the Lord stated: "And ye are called to do this by prayer and thanksgiving as the Spirit shall give utterance in all your doings in the house of the Lord, in the School of the Prophets, that it may become a sanctuary, a tabernacle of the Holy Spirit to your edification." The Coming of Brigham Young and Others September 10, George Albert Smith, son of John Smith and cousin to the Prophet, was baptized in Potsdam, New York. He was a youth fifteen years of age, who in later years was to play an important part in the work of these latter days. About the 8th of November, Joseph Young, Brigham Young, Heber C. Kimball and John P. Greene, came from Mendon, Monroe County, New York. This was the first meeting of Joseph Smith and these brethren. They remained in Kirtland for a number of days and were privileged to meet with the Prophet on several occasions. In one of their meetings, Brigham Young and John P. Greene spoke in tongues, as did also the Prophet Joseph Smith. These brethren had received the Gospel in Mendon. It had first been brought to their attention in the summer or fall of 1831, through the labors of Samuel H. Smith, who had left a copy of the Book of Mormon with John P. Greene. Later, through the preaching of Elders Alpheus Gifford, Elial Strong and others they were persuaded to receive the truth. Brigham Young was baptized by Elder Eleazer Miller, April 14, 1832; was ordained an elder and at once entered the ministry and assisted in raising up several branches in the vicinity of Mendon, New York. The Prophet's Labors in Kirtland The winter of 1832-3 was spent by Joseph Smith in revision of the scriptures; in the School of the Prophets, which had just been organized by commandment (Doc. and Cov. Sec. 88); and in the holding of conferences from time to time. In January a number of meetings of the elders were held, in which the ordinances of washing of feet, as spoken of in the 13th chapter of John, was attended to, as commanded by the Lord (Doc. and Cov. Sec. 88). On the 2nd of February the Prophet finished the revision of the New Testament, as far as he was directed to revise it at that time, and sealed it up not to be opened until it arrived in Zion. Several epistles were written to the Saints, and much correspondence passed between the elders in Zion and those in Kirtland in relation to their work. Organization of the First Presidency March 18, 1833, the First Presidency of the Church was organized, with Joseph Smith, president, and Sidney Rigdon and Frederick G. Williams, counselors. This was in fulfilment of the commandment given in a revelation (Doc. and Cov. Sec. 90) on the 8th of that month, wherein the Lord said to Joseph Smith: "And again, verily I say unto thy brethren, Sidney Rigdon and Frederick G. Williams, their sins are forgiven them also, and they are accounted as equal with thee in holding the keys of the kingdom." One year before, in March, 1832, the Lord had called Frederick G. Williams to this position by revelation (Doc. and Cov. Sec. 81), and to hold "the keys of the kingdom, which belongeth always unto the Presidency of the High Priesthood." Joseph Smith laid his hands on the heads of each of these men and ordained them to take part with him in this great responsibility. Thus another step in the organization of the Church was completed. Kirtland a Stake of Zion March 23, 1833, a council of the elders was called for the purpose of appointing a committee to purchase lands in Kirtland, upon which the Saints might build a stake of Zion. After some deliberations a committee was appointed consisting of Ezra Thayer and Joseph Coe. Later the property was purchased for this purpose, and many of the elders commenced to labor in various ways for the building of a city for the Saints at Kirtland. First Gathering of the Mob in Zion In April, 1833, the first gathering of the mob in Jackson County took place. About three hundred men came together to decide upon a plan of campaign for the removal of the members of the Church in Jackson County. At the same time the elders in Jackson County met in solemn prayer and petitioned the Lord that the efforts of their enemies might fail. They had reason to meet and pray, for the wickedness of their enemies was extreme. Nor were the Saints free from guilt before the Lord. They had failed to keep strictly the commandments of the Lord which had been given them for the building up of Zion. Jealousies had arisen and murmurings were heard; even the Prophet, as well as others of the leading brethren, had been criticized. Some of the members had failed to observe the law of consecration, which had been given for the building of Zion, and their humility, in some respects, had been forgotten. However, on this occasion the deliberations of their enemies came to nothing. The Lord had heard the prayers of the Saints. A House of the Lord in Kirtland At a conference of high priests held May 4, 1833, a committee was appointed to obtain subscriptions for the building of a house for a school, in compliance with the revelations of December 27, 1832, and March 8, 1833, where the elders might receive instructions before going out to warn the world. Hyrum Smith, Jared Carter and Reynolds Cahoon, were appointed as that committee. May 6, Joseph Smith received another revelation in which the Church was commanded to "commence a work of laying out and preparing a beginning and foundation of a stake of Zion," in Kirtland. A house was also to be built for the work of printing, translating, and "all things whatsoever the Lord should command them." The committee immediately went to work to gather means by subscriptions for this purpose. They had previously been commanded to build a house unto the Lord, to be a house of prayer and fasting, to be a temple unto His name. Commencement of the Kirtland Temple By the first of June the preparations for the building of the Kirtland Temple were under way. A circular letter was sent out by the building committee to the various branches of the Church. June 1, the Prophet received the word of the Lord, in relation to the building of the temple, in which the Saints were commanded to hasten the work, and the necessity for such a building was made known. "Ye have sinned against me a very grievous sin, in that ye have not considered the great commandment in all things, that I have given unto you concerning the building of mine house," said the Lord. Then He states the reason, in part--for the full purpose for such a house was not at that time made known--to be as follows: "For the preparation wherewith I design to prepare mine apostles to prune my vineyard for the last time, that I may bring to pass my strange act, that I may pour out my Spirit upon all flesh. . . . Yea, verily I say unto you, I give you a commandment that you should build an house, in the which I design to endow those whom I have chosen, with power from on high. For this is the promise of the Father unto you, therefore I command you to tarry, even as mine apostles at Jerusalem." From this it is discovered that there were certain endowments and blessings to be given to the elders, before they could go forth fully prepared to preach the Gospel in the world, which could only be obtained in the temple of the Lord. For this cause the Lord commanded that the temple be built at once, for the preaching of the Gospel was urgent, and the laborers were few. The Saints therefore, went to work diligently in the midst of many difficulties, both within, as well as without, the Church, to build the house of the Lord. The First Work on the Temple On the 5th of June, George A. Smith hauled the first load of stone, and Hyrum Smith and Reynolds Cahoon, two of the building committee, commenced to dig the trench for the foundation, which they later finished with their own hands. Others also volunteered, and by these means the work progressed. The Case of "Doctor" Hurlbut On the 3rd of June a charge was preferred against Philastus Hurlbut, who was accused of unchristian conduct while on a mission to the east. On investigation his elder's licence was taken from him. On the 21st he appealed his case and on making confession of his improper conduct and a seeming show of repentance, he was reinstated. Two days later, however, his sincerity was called in question, and on the testimony of witnesses who had heard him say that he had not repented and had deceived "Joseph Smith's God," he was excommunicated from the Church. He later manifested a bitter spirit and in April, 1834, was bound by the court to keep the peace, "with good and sufficient security in the sum of two hundred dollars," for threats against the life of Joseph Smith.[1] Notes 1. Any reference to "Dr." Hurlbut might be considered insignificant but for one thing which developed after his apostasy and excommunication, which may be mentioned briefly here. He was not a doctor, but was so called because he was the seventh son. He had been a Methodist, but had been expelled from that body for immoral conduct, before he joined the Church. While engaged in missionary work in Pennsylvania he heard of a manuscript that had been written by one Solomon Spaulding, which dealt with the subject of the American Indian. Hurlbut had an evil thought. If he could make it appear that the Book of Mormon was taken, or plagiarized, from the Spaulding Manuscript, it would prove to be an irreparable injury to "Mormonism." Others became interested in the scheme and a book was produced by E. D. Howe, entitled _Mormonism Unveiled_. Of course the Spaulding story was lost so that no comparison was possible. For many years the publication of E. D. Howe was made to do mighty service against the Book of Mormon. As time went on, however, the manuscript of Mr. Spaulding was found, and, is now in the archives of Oberlin College, in Ohio. A comparison with the Book of Mormon proved that the two productions were no more alike than the Bible is like the story of Gulliver's Travels. Since that day the Hurlbut-Howe theory of the origin of the Book of Mormon has been dead. For a thorough account of this question the reader is referred to _The Myth of the Manuscript Found_, by Elder George Reynolds; and _New Witness for God_, vol. 3, page 354, by Elder B. H. Roberts. Chapter 19 Expulsion from Jackson County 1833 The Prophet's Warning The impending storm about to break over the heads of the Saints in Missouri was foreseen by the Prophet Joseph Smith. In January, 1833, he wrote to William W. Phelps as follows: "The Lord will have a place whence his word will go forth in these last days in purity; for if Zion will not purify herself so as to be approved of in all things in his sight, he will seek another people; for his work will go on until Israel is gathered, and they who will not hear his voice must expect to feel his wrath. . . . Our hearts are greatly grieved at the spirit which is breathed both in your letter and that of Brother Gilbert's, the very spirit which is wasting the strength of Zion like a pestilence; and if it is not detected and driven from you, it will ripen Zion for the threatened judgments of God. . . . This from your brother who trembles for Zion, and for the wrath of heaven, which awaits her if she repent not." These fears were also expressed in an epistle written the same day from a conference of high priests in Kirtland to their brethren in Zion. "We feel more like weeping for Zion than we do like rejoicing over her, for we know that the judgments of God hang over her, and will fall upon her except she repent," was their message. Rise of Mob Force in Jackson Almost as soon as the members of the Church commenced settling in Jackson County, opposition began to show itself. The settlers were incited to violence by their ministers, who started a campaign of abuse and falsehood. They received ready aid from others of the citizens, which ultimately resulted in the expulsion of the Latter-day Saints from the state. The Rev. Finis Ewing publicly distributed the report that "the 'Mormons' were the common enemies of mankind," while the Rev. Pixley circulated falsehoods among the religious papers of the east, and used his influence among both the Indians and the whites for the destruction of the Church in Jackson County. Nearly all the Latter-day Saints were from the Eastern States, while the Missourians were from the South. The Missourians feared that the "Mormons" would increase and take from them their political domination. The question of slavery, even in that day, was quite keen, and the Missourians were determined to keep the state within the control of the slave holders. Above all else, however, was their extreme hatred for the "Mormons" because of their industry and belief. Some of the latter had also failed to show the proper discretion and wisdom, for they openly stated that the Lord had given them the land for their eternal inheritance, and although they were to purchase the lands, yet in time there the city Zion would be built, unto which none but the faithful would be privileged to come. Such expressions aroused the Missourians to fever heat, for they naturally hated the doctrines of the Church, and to be informed that the lands would ultimately be taken from them, was adding fuel to the flame. As early as the spring of 1832, the mob resorted to violence. In the still hours of the night, windows in many of the houses of the Saints were broken, and other damage done by their enemies, who naturally performed their deeds in the dark; but this was only the beginning of sorrow. The Mob Council July 20, 1833, a council of all Missourians who were opposed to the Latter-day Saints was called to meet in the Independence Court house. Between four and five hundred men assembled and chose Richard Simpson, chairman, and Samuel D. Lucas and J. H. Flournoy, secretaries. They then proceeded to discuss means for the ejection of the members of the Church from Jackson County, "peaceably if we can," they said, "forcibly if we must." After deliberating for some time, they concluded that "the arm of the civil law does not afford a guarantee," or at least a sufficient one, against the "evils" which were inflicted upon them. These "evils" were such that "no one could have foreseen," and "therefore, unprovided for by the laws;" and the "delays incident to legislation would put the mischief beyond remedy." They must because of this take into their own hands the matter of expulsion of hundreds of citizens from their homes. Some of the "evils" of the "Mormons" were stated to be as follows: The declaration that miracles have been performed and supernatural cures achieved among the sick; a belief in heavenly manifestations and that they have held converse with God and his angels; possession and exercise of the gifts of divination and unknown tongues; and "fired with the prospect of obtaining inheritance without money and without price." Yet they were well aware that the "Mormons" had never made the attempt to obtain lands except by purchase, as the Lord had commanded them. Nevertheless all these "crimes" must be punished; for against such evils "self preservation, good society and public morals," made demands that the "Mormons" should be expelled. The following articles were drawn up and unanimously approved, to be submitted to the elders of the Church. Declaration of the Mob (1). "That no Mormon shall in future move and settle in this county. (2). "That those now here, who shall give a definite pledge of their intention within reasonable time to remove out of the county, shall be allowed to remain unmolested until they have sufficient time to sell their property, and close their business, without any material sacrifice. (3). "That the editor of the _Star_ be required forthwith to close his office and discontinue the business of printing in this county; and as to all other stores and shops belonging to the sect, their owners must in every case strictly comply with the terms of the second article of this declaration; and upon failure, prompt and efficient measures will be taken to close the same. (4). "That the Mormon leaders here are required to use their influence in preventing any further emigration of their distant brethren to this county, and to counsel and advise their brethren here to comply with the above requisitions. (5). "That those who fail to comply with these requisitions be referred to those of their brethren who have the gifts of divination, and of unknown tongues, to inform them of the lot that awaits them." This address was read and after approval a committee consisting of twelve men was appointed to wait upon the presiding elders of the Church. They were instructed to "see that the foregoing requisitions are strictly complied with by them; and upon their refusal, that said committee do, as the organ of this county, inform them that it is our unwavering purpose and fixed determination, after the fullest consideration of all the consequences and responsibilities under which we act, to use such means as shall insure full and complete adoption." Such was the ungodly manifesto of the mob. The Enemy's Demands A recess was taken for two hours in which the committee was to carry this message of unrighteous demands to the elders of the Church, and then make report. Naturally these brethren desired time to consider these drastic terms. They had come into the land by command of the Lord, to receive their inheritance; it was here the great city of the New Jerusalem was to be built; they had hoped for a peaceful possession of their property, and as they had not interfered with the privileges of others they justly felt that they were entitled to maintain their rights. They asked for three months for consideration of these evil terms; but were denied. They then asked for ten days; but were informed that fifteen minutes was time enough. If immediate answer was not forthcoming an unfavorable report would be returned, with consequences of serious character speedily to follow. A refusal of these demands was evidently the desire of the unlawful gathering at the court house, which sought a pretext to vent their anger upon the Saints violently. The Committee's Report The committee returned and made their report. "Whereupon," their minutes read, "it was unanimously resolved by the meeting, that the _Star_ printing office should be razed to the ground; the type and press secured." With the understanding that they would meet again three days later, the horde of wretches started forth on their mission of destruction. They did not overlook the opportunity to advertise their deliberations "that the Mormon brethren may know at a distance that the gates of Zion are closed against them--that their interests will be best promoted by remaining among those who know and appreciate their merits." Vengeance of the Mob With the utmost fury these human fiends proceeded to the office of the _Evening and Morning Star_ and razed it to the ground. The office was a part of the dwelling occupied by William W. Phelps. Mrs. Phelps and her children, including a sick infant, were thrown out of doors amidst the furniture which was destroyed. They then proceeded to the store of Gilbert, Whitney and Co., bent on further destruction; but Elder Gilbert assuring them that the goods would be packed by the 23rd of that month, and no more would be sold, they left him and the store and turned their attention to personal violence. They took Bishop Edward Partridge and Charles Allen, stripped them and applied a coat of tar which had been mixed with acid which burned into their flesh, and then coated them with feathers. Others of the brethren were scourged, amidst horrid yells and blasphemous oaths, while others in the excitement, for all their captors were intent upon the "sport," were able to make their escape from similar treatment by the mob. Second Gathering of the Mob On the morning of July 23, 1833, the mob, to the number of about five hundred, again approached Independence, carrying a red flag--the emblem of lawlessness--and armed with all manner of weapons of war. They rode through the streets, giving vent to hideous yells and blasphemous oaths, searching for the presiding elders of the Church. They threatened to whip any "Mormon" whom they captured, with from fifty to five hundred lashes each, demolish their dwellings, and turn negroes loose to destroy their fields. Offer of Ransom for the Church Elders John Corrill, John Whitmer, William W. Phelps, Algernon S. Gilbert, Edward Partridge and Isaac Morley, the leading elders, made no resistance, but offered themselves a ransom for the Church. They were willing to be scourged and even die, if that would appease the wrath of the mob. The Missourians, with blasphemous oaths, assured them that every man, woman and child would be whipped and scourged even to death if they did not leave Jackson County. "The Mormons," said the mobbers, "must leave the county, or they or the Mormons must die." The brethren mentioned, knowing that resistance was useless and to save the Saints and avoid the shedding of blood, entered into an agreement with the mob to leave the county within a reasonable time. The Forced Agreement of the Mob The terms forced by the mob upon the Saints were as follows: Oliver Cowdery, William W. Phelps, William E. McLellin, Edward Partridge, Lyman Wight, Simeon Carter, Harvey Whitlock and the two Whitmers, Peter and John, were to remove their families from the county on or before the first day of January, 1834; they were to use all their influence to induce all other members of the Church to remove as soon as possible, one half by January first, and the rest by the first of April following; and to do all in their power to stop others of their brethren from moving into Jackson County; John Corrill and Algernon S. Gilbert were allowed to remain as general agents to wind up the business, Gilbert to sell the merchandise on hand but to buy no more; the _Star_ was not to be published nor a press set up; Edward Partridge and William W. Phelps were to remove their families, but they would be permitted to come and go to wind up the affairs of the Church. The mob pledged themselves to use no violence so long as the brethren complied with the terms presented. To this the names of the elders and the members of the second committee appointed by the mob were subscribed. The Contract Broken by the Mob Since there is no honor among knaves, the mob failed to keep their agreement. Constantly they sallied forth, breaking windows in the homes of the members of the Church and offering abuse when occasion afforded. These attacks, however, did not pass unnoticed by the better class of citizens in the state. _The Western Monitor_, a paper published in Fayette, Missouri, first showed a friendly spirit toward the mob, but later censured them for their conduct and advised the "Mormons" to seek redress for their wrongs. Other papers adopted a similar view, whereupon the members of the mob declared that if any "Mormon" attempted "to seek redress by law or otherwise, for character, person, or property, they should die." Appeal to Governor Dunklin When hostilities broke out the brethren in Missouri sent Oliver Cowdery to Kirtland to make report and consult the First Presidency in respect to future action. In sorrow for the afflicted members in Missouri the presidency sent Orson Hyde and John Gould with instructions for their brethren in that land. Shortly after their arrival, necessary preparations having been made, Elders William W. Phelps and Orson Hyde, were sent to Jefferson City with a petition, under date of September 28, 1833, to Governor Daniel Dunklin. In their petition the wrongs of the Latter-day Saints were clearly set forth, and it was signed by nearly all the members of the Church in Missouri. The Governor's Reply On the 19th of October, Governor Dunklin made reply to the memorial of the members of the Church and advised them to take their grievances before the courts, for, said he: "No citizen, nor number of citizens, have a right to take the redress of their grievances, whether real or imaginary, into their own hands. Such conduct strikes at the very existence of society, and subverts the foundation on which it is based. . . . The judge of your circuit is a conservator of the peace: if an affidavit is made before him by any of you, that your lives are threatened, and you believe them in danger, it would be his duty to have the offenders apprehended, and bind them to keep the peace." He could not "permit himself to doubt that the courts were open to" the Saints. Futility of the Advice Under ordinary circumstances the governor's advice might have been of some worth. The conditions, however, were of no ordinary nature. The leaders of the mob were Samuel D. Lucas, judge of the county court; Samuel C. Owens, county clerk; John Smith, justice of the peace; Samuel Weston, justice of the peace; William Brown, constable; Thomas Pitcher, deputy constable; James H. Flournoy, postmaster, and Lilburn W. Boggs, lieutenant governor of the state, the latter, however, keeping in the background and aiding and abetting the others in their evil work. For the "Mormon" people to accept the governor's advice, would mean their trial would be conducted before their avowed and open enemies, if they were permitted a trial at all. Counsel Employed by the Saints Nevertheless, accepting the governor's advice, attorneys were engaged to fight the case. They were William T. Wood, Amos Reese, Alexander W. Doniphan and David R. Atchison, who agreed to plant suits and carry them through for one thousand dollars. Notes for that amount were given by William W. Phelps and Bishop Partridge and endorsed by Gilbert, Whitney and Co. However, very little benefit was ever derived by the members of the Church, from this action. Continued Activities of the Mob As soon as it was known that the "Mormons" would appeal to the courts, the mobbers began to prepare for war. On the night of October 31, a band of about fifty marauders proceeded against a branch of the Church west of the Big Blue River, not far from Independence. There they unroofed and partly demolished a number of houses, whipped in a savage manner several men and frightened the women and children, who were forced to flee for safety. On the first of November, another attack was made on a branch on the prairie, fourteen miles from Independence. The same night another party raided the homes of the Saints in Independence, where a number of houses were demolished and the goods in the store of Gilbert, Whitney and Co., were scattered in the street. One Richard McCarty was caught in the act of breaking into the store and demolishing property and was taken before Samuel Weston, justice of the peace, where a complaint was made against him; Judge Weston, however, refused to consider the complaint, and turned McCarty loose. The next day McCarty caused the arrest of the witnesses who had captured him in this unlawful act, and had them tried for false imprisonment. The same justice, on the testimony of this fellow alone, found the witnesses, Gilbert, Morley and Corrill, guilty and committed them to jail. "Although we could not obtain a warrant against him for breaking open the store," said John Corrill, "yet he had gotten one for us for catching him at it." The Battle of the Blue These attacks upon the Saints were repeatedly continued; attempts were made to obtain peace warrants, but no justice would issue them for fear of the mob. Monday, November 4, 1833, a band of mobbers gathered at the Big Blue River and commenced to destroy property. Nineteen men, members of the Church, gathered in defense, but discovering the superior number of the mob, turned back. Their enemies, learning of this attempt, immediately went in pursuit of the "Mormons" who fled in various directions for safety. About thirty more of the brethren from the prairie armed with seventeen guns approached and a battle commenced. The mobbers soon fled leaving two of their number, Hugh L. Brazeale and Thomas Linville, dead on the ground. Among the "Mormons" Andrew Barber received a mortal wound and died the following day. Philo Dibble also received a severe wound, but was almost instantly healed by the laying on of hands by Elder Newel Knight. The Mob Militia Following the battle of the Blue, excitement ran high. November 5, 1833, at the instigation of Lieutenant Governor Lilburn W. Boggs, the militia was called out under command of Colonel Thomas Pitcher, one of the leaders of the mob of July 23. It was stated that the militia had been called for the protection of the Saints, but it had every appearance of a mob and in its ranks were many of the most bitter enemies of the Church. Colonel Pitcher demanded that the Saints surrender their arms. This they refused to do unless their enemies should also be disarmed. Colonel Pitcher readily agreed to this proposition to which Lieutenant Governor Boggs also pledged his honor. Another demand was that certain brethren who had been engaged in the battle the day before were to be surrendered and tried for murder. Both of these demands were complied with by the Saints. Misplaced Confidence Having confidence in the pledge of the lieutenant governor, the Saints returned to their homes feeling somewhat secure from further attacks. Their confidence, however, had been misplaced, for it was a cunning scheme of this state official, and the other leaders of the mob, to place the members of the Church in a defenseless position and then drive them from the county; which, forthwith, they proceeded to do. The arms were never taken from the members of the mob, but those taken from the Saints were distributed among their enemies to be used against them."[1] The following day gangs of men, numbering sixty or more, went from house to house whipping the men, driving the women and children from their homes at the muzzles of their guns, and setting fire to their houses, to make sure their owners would not return. More than two hundred houses were destroyed in the several raids of the mob. The men who surrendered themselves under the charge of murder, were detained for one day and a night and sorely abused; then they were taken out into a cornfield by this same Colonel Pitcher and told to "clear!" meaning they were to leave immediately for parts unknown. The Saints in Exile These attacks continued for several days and among those directing the forces of the mob were several "reverend" gentlemen who took pleasure in these wicked deeds. By the 7th of November, the banks of the Missouri River were lined with refugees who had gathered in the utmost confusion, so hasty had been their flight. Twelve hundred souls were thus forced to seek shelter, the best they could, in the dead of winter, and in the midst of storms. Many died from exposure and the abuse otherwise heaped upon them and the fleeing multitude left, in the frozen stubble, a trail of blood from their lacerated feet. The exiled Saints sought refuge in the neighboring counties, but from some of these they were again forced to flee before the inhospitable inhabitants among whom they found themselves. In Clay County, just across the river north of Jackson, they were received temporarily with some degree of kindness. An Attempt to Seek Redress Through their attorneys, and by direct petition to Governor Daniel Dunklin, the Saints sought to repossess their property in Jackson County. The governor acknowledged the justice of their claims and expressed a willingness to furnish an "adequate force" to effect that object; but he declared he had no power to protect them after they were once returned to their lands. He was also willing, so it was declared by Attorney General R. W. Wells, to organize them in companies of militia that they might aid in their restoration. The Saints knew that such a thing would only arouse their enemies to greater fury, and as no protection was guaranteed them when once restored, such an offer could not be accepted. Farcical Effort to Enforce the Law It may have been the intention of the state officials, at the first, to restore the exiles to their lands, but they evidently lacked the courage to cope with the lawless, but determined, enemies of the Saints. A number of leading elders were subpoenaed in behalf of the state to appear at the February (1834) term of court to be held at Independence. On the 23rd of that month, under the protection of Captain Atchison's company of "Liberty Blues"--nearly fifty rank and file--these witnesses crossed the Missouri River bound for Independence. That night they camped in the woods. Captain Atchison, becoming alarmed at the appearance of the enemy, sent an express to Colonel Allen for two hundred drafted militia, and to Liberty for more ammunition. Early the next morning this company marched to Independence, and after breakfast they were visited by District Attorney Ames Reese and Attorney General R. W. Wells, who informed the witnesses that all hopes of criminal prosecution were at an end. Mr. Wells had been sent by the governor to investigate the Jackson County outrages, but the bold front of the mob evidently intimidated the state officials who were willing to appease the wrath of the mob rather than to maintain the majesty of the law. As soon as Captain Atchison was informed that his services were no longer needed, he took his witnesses and marched them out of town, to the tune of Yankee Doodle, quick time, and soon returned to camp. One of the witnesses, Elder William W. Phelps, wrote of this farcical proceeding as follows: "This order was issued by the court, apparently on the speedy gathering of the old mob, or citizens of Jackson County, and their assuming such a boisterous and mobocratic appearance. Much credit is due to Captain Atchison for his gallantry and hospitality, and I think I can say of the officers and company, that their conduct as soldiers and men, is highly reputable; so much the more, knowing as I do, the fatal results of the trial had the militia come or not come. . . . Thus ended all hopes of redress, even with a guard ordered by the governor for the protection of the court and witnesses." Notes 1. In the spring of 1834, Governor Dunklin issued a requisition to Colonel S. D. Lucas to return the arms to the "Mormons" which were taken from them in November, 1833; but Lucas had resigned his commission and moved to Lexington, Missouri. A second requisition to Colonel Pitcher was contemptuously ignored. The arms were distributed among the mob and they boasted that they would not return them, notwithstanding the order of the governor of the state; and the arms were never returned. Chapter 20 The Patriarchal Priesthood--Zion's Camp 1833-1834 The Patriarchal Priesthood December 18, 1833, a number of elders assembled in the printing office in Kirtland and dedicated the printing press, with all that pertained thereunto, unto the service of the Lord. The first sheets of the re-printed _Evening and Morning Star_ were struck off, it having been decided to continue that periodical in Kirtland until the press could be restored in Independence.[1] While the elders were assembled in the printing office on this occasion the Prophet gave the first patriarchal blessings in this dispensation. It was his privilege to do this, for he held the keys of all the authority in the Church, and was spoken of as the first patriarch in the Church because of this fact, in the minutes which were kept at that time. Those who received blessings under his hands on this occasion were: Oliver Cowdery, the father and mother of the Prophet, and three of his brothers, Hyrum, Samuel and William Smith. Oliver Cowdery, who held the keys of Priesthood with the Prophet, also gave a number of patriarchal blessings. Joseph Smith, Sen., was ordained to the Patriarchal Priesthood, to hold the keys of blessing on the heads of all the members of the Church, the Lord revealing that it was his right to hold this authority. He was also set apart as an assistant counselor to the Prophet Joseph in the presidency, and at a later day Hyrum Smith, the Prophet's brother, and John Smith, his uncle, were set apart to this same calling. Organization of the First High Council The first high council in this dispensation was organized at the home of Joseph Smith in Kirtland, February 17, 1834. The First Presidency presided in this council and the following brethren were chosen as its members: Joseph Smith, Sen., John Smith, Joseph Coe, John Johnson, Martin Harris, John S. Carter, Jared Carter, Oliver Cowdery, Samuel H. Smith, Orson Hyde, Sylvester Smith and Luke S. Johnson.[2] Several days before this action was taken the Prophet had explained the manner in which councils should be conducted. "No man," said he, "is capable of judging a matter in council unless his own heart is pure." Ancient councils were conducted with strict propriety; no one was permitted to whisper, leave the room, or think of anything but the matter before them for consideration. If the presiding officer could stay, others were expected to do the same, until the Spirit was obtained and a righteous decision was reached. There were a number of cases awaiting the action of the high council as soon as it was organized, and within a day or two several trials were held and matters of discipline passed upon. One question considered was as follows: "Whether disobedience to the word of wisdom was a transgression sufficient to deprive an official member from holding office in the Church, after having it sufficiently taught him?" After a free and full discussion Joseph Smith, who presided, gave his decision as follows: "No official member in this Church is worthy to hold an office after having the word of wisdom properly taught him; and he, the official member, neglecting to comply with or obey it." This decision was confirmed by unanimous vote. Zion Shall Not be Removed A revelation was given to Joseph Smith December 16, 1833, giving the reason for the expulsion of the members of the Church from Jackson County (Doc. and Cov. Sec. 101). Nevertheless the Lord declared that Zion should "not be moved out of her place, notwithstanding her children are scattered." In his own due time he would redeem Zion, and let fall the sword of his indignation in behalf of his people. The cup of his wrath was to be poured out without measure upon all nations, when the cup of their iniquity is full. The Saints were instructed to "Importune for redress and redemption" before the judge, and if he should fail, then before the governor, and if they could not obtain redress from him they were to importune the president of the United States, and if he heeded them not, then the Lord would "vex the nation." The Church was instructed to purchase lands in Jackson and neighboring counties, for inheritances for the Saints. Moreover, they were instructed in a parable to gather together the strength of the Lord's house, "My young men and they that are middle aged also among all my servants, who are the strength of mine house, save those only whom I have appointed to tarry," said the Lord, "and go straightway unto the land of my vineyard, and redeem my vineyard, for it is mine, I have bought it with money." February 24, 1834, the Lord further declared that if his Saints would, from that time forth, repent and keep his commandments, they should "begin to prevail" against his enemies from that very hour; but if they polluted their inheritances they were to be thrown down, for he would not spare them if they polluted their inheritances. "The redemption of Zion must needs come by power," he declared, therefore the Saints were to collect money and purchase lands, as they had been commanded, and the young and middle aged were to gather to Zion and seek its redemption. Zion's Camp According to this instruction, a call went forth asking for volunteers to go to Zion. Five hundred men were wanted; yet, said the Lord: "If you cannot obtain five hundred, seek diligently that peradventure ye may obtain one hundred;" for with less than one hundred they were not to go. The first of May (1834) a part of these volunteers left Kirtland, and on the fifth Joseph Smith and the remainder took up their journey. At West Portage, about fifty miles west of Kirtland, they met and were organized in companies for the journey. Each company was divided as follows: a captain, two cooks, two firemen, two tent-men, two water-men, one runner, two wagoners and horsemen, and one commissary, twelve men in all. Every night before retiring, at the sound of the bugle they bowed before the Lord in prayer in their several tents, and every morning, at the trumpet's call about four o'clock, every man again knelt in prayer, imploring the blessings of the Lord for the day. As they traveled they endeavored to keep their identity unknown so as not to arouse opposition in the country through which they passed. As it was they were followed by enemies and spies, and delegations approached them from time to time to learn the meaning of their journey. The following questions were frequently put and answered in this manner: "Where are you from?" "From the East." "Where are you going?" "To the West." "What for?" "To see where we can get land cheapest and best." "Who leads the camp?" "Sometimes one and sometimes another." Their journey took them through Dayton, Indianapolis, Springfield and Jacksonville, Illinois, and across the Mississippi River into Missouri. It was near the banks of the Illinois River, west of Jacksonville, where the bones of Zelph[3] the white Lamanite, were dug up and mounds, or ancient altars, were discovered. This was about the first of June, and on the third, while still camped on the banks of the river refreshing themselves, the Prophet Joseph got up on a wagon and uttered this prophecy: "I said the Lord had revealed to me that a scourge would come upon the camp in consequence of the fractious and unruly spirits that appeared among them, and they should die like sheep with the rot; still, if they would repent and humble themselves before the Lord, the scourge in great measure might be turned away; but as the Lord lives, the members of this camp will suffer for giving way to their unruly temper." Even this warning did not prevent some of the members of the camp from murmuring and finding fault against their brethren. Message to Governor Dunklin Acting on the commandment in the revelations the brethren in Missouri did not cease to importune the judge and the governor of the state, May 29, 1834, and again June 5, the Saints in Clay County petitioned the governor, and on the 6th, he wrote to Colonel J. Thornton acknowledging the just cause of the Saints in this demand made of him, stating: "Uncommitted as I am to either party, I shall feel no embarrassment in doing my duty--though it may be done with the most extreme regret. My duty in the relation which I now stand to the parties, is plain and straight forward. . . . A more clear and indisputable right does not exist than that of the Mormon people, who were expelled from their homes in Jackson County, to return and live on their lands; and if they cannot be persuaded, as a matter of policy, to give up that right, or to qualify it, my course as the chief executive of the State, is a plain one. The constitution of the United States declares that, 'The citizens of each state shall be entitled to all the privileges and immunities of citizens in the several states.'" He then suggested to Colonel Thornton, which proposition he also presented to the Saints, that they sell out and move from their possessions; or, to attempt to peaceably settle their difficulties, and he would attempt to get the citizens to "rescind their illegal resolves" against the "Mormons" and agree to conform to the laws. If all this should fail, and they could not agree to divide their lands, then he would have to conform his action to that end, indicating that in justice he would be bound to assist the exiles to regain their property. All such expressions led the members of the Church to hope for redress. Acting on this thought, about the 8th of June, a delegation from Zion's Camp was sent to Jefferson City to ascertain from the governor if he was ready to reinstate the Latter-day Saints on their lands in Jackson County, and leave them there to defend themselves, as he had previously indicated that he would. If so, they were ready, by command of the Lord, to take that course. In the meantime the camp continued on its journey. To accept the governor's proposition to sell their lands, was out of the question; as soon would they expect to sell their children, for the Lord had commanded them to retain their possessions, or inheritances in that land. On the 15th of June, 1834, Orson Hyde and Parley P. Pratt, the delegates, returned from Jefferson City and reported that the governor refused to fulfil his promise. For some reason, which is not explained but which may be guessed, he had received a change of heart, although his reason was stated to be on the ground of "impracticability." Such a lamentable failure on the part of the governor to do his duty, was a severe blow to the Saints. Threats of the Mob On the morning of June 19, 1834, as the camp was passing through Richmond, Missouri, they were informed by a friendly farmer who entertained them and gave them refreshments, that they had many enemies about, and that a mob from Jackson and other counties was intending to intercept them before they could reach their brethren in Clay County. This was later confirmed. Their progress, by act of divine providence, was impeded which forced them to camp between the Little and Big Fishing rivers that night. As they were making camp five men rode up and told them they would "see hell before morning." They stated that an armed force from Ray and Clay counties was to join a Jackson County force at the Fishing River ford bent on the utter destruction of the camp. While these five men were in the camp, cursing and swearing vengeance, signs of an approaching storm were seen. No sooner had these men left the camp than the storm burst in all its fury. Hailstones so large that they cut limbs from the trees fell all around the camp, while the trees were twisted from their roots by the force of the wind. The earth trembled and quaked, the streams became raging torrents, and the mobbers dispersed seeking shelter that could not be found. One mobber was killed by lightning and another had his hand torn off by a fractious horse, and in fear they dispersed, saying, if that was the way God fought for the "Mormons" they would go about their business. On the morning of June 21, Colonel Sconce with two companions visited the camp to learn what the intention of the members were. He said: "I see there is an almighty power that protects this people, for I started from Richmond, Ray County, with a company of armed men, having a fixed determination to destroy you, but was kept back by the storm. The Prophet related to these men the sufferings of the Saints, and they left the camp offering to use their influence to allay the excitement which prevailed. During all this storm the members of the camp were protected from its fury. Judge Ryland's Proposition Evidently with the best of intentions, Judge John F. Ryland, on the 10th of June 1834, wrote to Algernon S. Gilbert offering to call a meeting in Liberty on the 16th, for the purpose of allaying the "disturbances between the Mormons and the citizens of Jackson County." A similar communication was sent to prominent citizens of Jackson County. In their answer Elders John Corrill and A. S. Gilbert expressed a willingness to meet, but declared that under no condition would the Saints sell their property in Jackson County. On the 16th, the proposed meeting was held. A deputation from Jackson County was present and made a proposition to this effect: They would buy all the lands that the "Mormons" own in Jackson County, and also all improvements, the value of said land to be determined by three disinterested parties; twelve of the "Mormons" would be permitted to go into Jackson County, to show their lands and improvements; the purchase was to be made within thirty days after the decision was reached, and one hundred per cent would be added to the appraisement. On the other hand, the "Mormons" were offered all the lands of the citizens of Jackson on the same terms. This proposition was signed by ten men who stated they were authorized to take this action. After the reading of the proposition Samuel C. Owens, one of the Jackson committee, made a war speech and was followed by Rev. Riley who declared that "the Mormons have lived long enough in Clay County; and they must clear out, or be cleared out." The moderator of the meeting. Mr. Turnham, replied: "Let us be republicans; let us honor our country, and not disgrace it like Jackson County; don't disfranchise or drive away the Mormons. They are better citizens than many of the old inhabitants." General A. W. Doniphan arose and said: "That's a fact, and as the Mormons have armed themselves, if they don't fight they are cowards. I love to hear that they have brethren coming to their assistance. Greater love can no man show, than he who lays down his life for his brethren." At this instant pistols and knives were drawn and the cry was raised at the door that a man was stabbed. The mass instantly rushed out to see what had happened, and the meeting broke up in confusion. Unfairness of the Proposition Reflecting on the proposition offered by the mob committee from Jackson, the Prophet Joseph writes: "It may be thought, at first view, that the mob committee made a fair proposition to the Saints, in offering to buy their lands at a price fixed by disinterested arbitrators, and one hundred per centum added thereto, payment to be made in thirty days, and offering theirs on the same terms; but when it is understood that the mob held possession of a much larger quantity of land than the Saints, and that they only offered thirty days for the payment, having previously robbed the Saints of nearly everything, it will be readily seen that they were only making a sham to cover their previous unlawful conduct." To meet this proposition, which was not made in sincerity, the Saints would have been under the necessity of raising in thirty days approximately six hundred thousand dollars, a thing out of reason, which the mobbers knew. Moreover, they were well aware of the fact that the Saints would not sell although ten times the value of the land were offered, for the Lord had commanded them to hold to their inheritances. Counter Proposition of the Saints Some time later a counter proposition was made by the Saints to the Missourians. They offered to buy out all those who were unwilling to dwell in Jackson County with them in peace, on such terms as had been offered except that the payment would be made in one year. A committee of twelve, six from each side were to determine the value of the lands. It is needless to say that the proposition was not received very kindly by these hypocrites and deceivers. Word of the Lord at Fishing River While the camp was on Fishing River the word of the Lord came to Joseph Smith (Doc. and Cov. Sec. 105) stating that it was not required of the camp to continue the journey for the redemption of Zion. The camp had been brought to the borders of Jackson County, "for a trial of their faith." However, if it had not been for transgression of the people, the Lord declared, "they might have been redeemed even now. But behold, they have not learned to be obedient to the things which I required at their hands, but are full of all manner of evil, and do not impart of their substance, as becometh saints, to the poor and afflicted among them, and are not united according to the union required by the law of the celestial kingdom. And Zion cannot be built up unless it is by the principles of the law of the celestial kingdom, otherwise I cannot receive her unto myself; and my people must needs be chastened until they learn obedience, if it must needs be by the things which they suffer. I speak not concerning those who are appointed to lead my people, who are the first elders of my church, for they are not all under this condemnation; but I speak concerning my churches abroad--there are many who will say, Where is their God? Behold, he will deliver them in time of trouble, otherwise we will not go up unto Zion, and will keep our moneys. Therefore, in consequence of the transgression of my people, it is expedient in me that mine elders should wait for a little season for the redemption of Zion."[4] The elders were to be endowed with power from on high in the house of the Lord at Kirtland, and be taught more perfectly in doctrine and have experience and a better knowledge of their duties, before Zion could be redeemed. This was one reason for the building of the temple in Kirtland. Disbanding of the Camp On the 23rd of June (1834), the camp continued its march and the next day arrived near the home of Algernon Sidney Gilbert on Rush Creek, where, on the morning of the 25th, in compliance with the revelation of the 22nd, the camp was separated into small groups to quiet the feelings of the people, and dispersed among the brethren who were residing in Clay County. The Prophecy Fulfilled As soon as the camp arrived on Rush Creek, the cholera broke out among the members and continued for several days. The victims were seized suddenly and so powerful was the disease that within a few minutes some of the brethren were dead. About sixty-eight members were attacked and fourteen died. Among the number who succumbed was Algernon Sidney Gilbert, keeper of the Lord's storehouse in Zion, and one of the stalwart leaders who had stood in defense of the liberty and lives of the Saints in Jackson County. Organization of the High Council in Missouri The day after the revelation was given regarding the endowments (Doc. and Cov. Sec. 105), a council of high priests met and called a number of individuals to receive these blessings in the house of the Lord; and on the 3rd of July, 1834, the high priests assembled and a high council for the Church in Missouri was organized agreeable to the revelation and pattern given in Kirtland. Six days later the Prophet started back for Kirtland with a number of the brethren. What the Camp Accomplished While the object for which Zion's Camp was organized and for which they made the journey, as understood by the members, was not attained, yet without question they did accomplish all that the Lord expected of them. So he stated in the Fishing River revelation. Their faith was tried; experience had been gained by which men were to be chosen for responsible positions in the Church in days to come, and the work of the Lord advanced; but in addition to all this the Lord was preparing men through this experience for the responsibility of moving the entire people, of the Latter-day Saints in the great exodus to the West, which was later to come. The purposes of the Lord do not fail and all things are turned to his advantage. Notes 1. At a meeting held in Kirtland Sept. 11, 1833, it was decided that a press should be established in that place and a paper published to be called the _Messenger and Advocate_, and that the _Evening and Morning Star_, formerly published in Independence, be continued in Kirtland until it could again be published in Zion, which the brethren thought would be but a short time. All the numbers of the Star published in Independence were republished in quarto size. The first number of the Star was issued in June, 1832, and the last in July, 1833, the month the press was destroyed by the mob. In December, 1833, the first number in Kirtland (No. 15) was issued, it continued until September 1834, when it was succeeded by the "Messenger and Advocate." 2. See Doc. and Cov. Sec. 102, for procedure in High Councils and minutes of this organization. 3. See _Documentary History of the Church_, vol. 2:79, for this interesting incident. 4. In a letter to the high council in Zion the Prophet said: "Now, my beloved brethren, you will learn by this we have a great work to do, and but little time to do it in; and if we do not exert ourselves to the utmost in gathering up the strength of the Lord's house that this thing may be accomplished, behold there remaineth a scourge for the Church, even that they shall be driven from city to city, and but few shall remain to receive an inheritance." This had reference to preparations "against the time" when the Lord should call them again to the redemption of Zion. Chapter 21 Choosing of the Twelve and Seventy--Dedication of the Kirtland Temple 1834-1836 Charges Against the Prophet As already stated, there was some dissension in Zion's Camp on the way to Missouri. One of the chief offenders on that trip was Sylvester Smith, and when he returned to Kirtland he repeated many of his grievances against the Prophet Joseph Smith. This resulted in a trial before the Bishop, Newel K. Whitney, and the high priests, and after a full investigation, the Prophet was vindicated and Sylvester Smith after much persuasion made confession of his wrongdoing, and repented of his sin. The Law of Tithing Up to this time the Saints had donated of their means according to their disposition for the support of the Church. In Zion and Kirtland the law of consecration had been given; but it had not been generally practiced, and since the driving of the Saints from their homes, they were compelled to seek a living individually after the manner of the world. In the fall of 1834, Joseph Smith and Oliver Cowdery set an example for the Church by covenanting with the Lord that they would give one-tenth of all he should give them, to be bestowed upon the poor, as Jacob had covenanted centuries before. This was nearly four years before this law of tithing was given to the Church (Doc. and Cov. Sec. 119). Oliver Cowdery Assistant President December 5, 1834, Oliver Cowdery was ordained by Joseph Smith by the command of the Lord, an Assistant President of the High Priesthood, to hold the keys of presidency with Joseph Smith in this ministry. This was in harmony with the ordinations he received under the hands of John the Baptist and other holy messengers in 1829.[1] Temporary Peace Notwithstanding the Saints in Missouri were not permitted to return to their possessions, the spirit of opposition began to subside for a season, and the elders commenced going forth two by two, preaching the Gospel throughout the land, and many were added to the Church daily. The year 1834 came to a close with the Saints laboring diligently to build the house of the Lord in Kirtland, and in preparing for the School of the Elders which was to be held during the winter months. In January, 1835, the School of the Elders commenced. Lectures on theology were given and the study of the scriptures and other subjects were considered for the benefit of the members of the Church, in keeping with the revelations of the Lord. Twelve Apostles Chosen On the 14th of February, 1835, Brigham Young and his brother Joseph came to the house of President Joseph Smith and sang for him. While they were visiting with the Prophet on this occasion he told them that he desired to call together all those who were members of Zion's Camp, for he had a blessing for them. At this meeting he conversed with these two brethren on the scenes of their memorable journey and said: "Brethren, I have seen those men who died of the cholera in our camp; and the Lord knows, if I get a mansion as bright as theirs, I ask no more." At this he wept and could not speak for some time. He then said the Lord had called Brigham Young to be one of the twelve special witnesses, and Joseph Young to be a president of the seventies. A meeting was called for the 14th of February, and on that day all the members of Zion's Camp that could be called together assembled to receive such blessings as the Lord had promised them. President Joseph Smith then stated that the object of the meeting was to choose men for important positions in the ministry to go forth and prune the vineyard for the last time. He had been commanded by the Lord to prepare for the calling of Twelve Apostles, in fulfilment of the revelation given before the organization of the Church (Doc. and Cov. Sec. 18). These twelve men were to be chosen from among those who went up in Zion's Camp, and the three special witnesses to the Book of Mormon were to select and ordain them. After the usual opening exercises and appropriate instructions a recess was taken for one hour. When the meeting was later called to order the three witnesses were blessed by the laying on of hands by the presidency; they then united in prayer and proceeded to make choice of the Twelve Apostles. Their names in the order in which they were chosen are as follows:[2] Lyman E. Johnson Brigham Young Heber C. Kimball Orson Hyde David W. Patten Luke S. Johnson William E. McLellin John F. Boynton Orson Pratt William Smith Thomas B. Marsh Parley P. Pratt The witnesses then proceeded to ordain these brethren, and the first three were ordained at that meeting. The following day all the others except Parley P. Pratt, who was absent, Thomas B. Marsh and Orson Pratt, who were on a mission, were ordained. Parley P. Pratt was ordained February 21; Thomas B. Marsh on April 25 and Orson Pratt the following day. A charge was given to these brethren by President Oliver Cowdery, and items of valuable instruction were imparted by President Joseph Smith. In this way another important step in the development of the Priesthood and the organization of the Church was accomplished. The Seventy On the 28th of February, 1835, another meeting was called and selection was made from those who went to Missouri in Zion's Camp to create the first quorum of seventy. Hazen Aldrich, Joseph Young, Levi W. Hancock, Leonard Rich, Zebedee Coltrin, Lyman Sherman and Sylvester Smith were called to the office of presidents of this quorum of seventy. These brethren and those appointed to form the quorum[3] were ordained under the hands of the First Presidency. This was another step toward the completion of the ministry and perfect development of the latter day work. Each step came in its turn, and in like manner the doctrines of the kingdom were unfolded, here a little and there a little, until the perfect organization was established on the earth. Blessings of Those Who Built the Temple Another conference was called March 7, for the purpose of blessing those who had assisted, by labor or other means, in the building of the Kirtland Temple, which was nearing completion. This conference continued during the 8th, and all those who were available were blessed with special blessings who had assisted in this necessary work preparatory to the receiving of the promised endowment. The Great Revelation on Priesthood The Twelve Apostles met in council, March 12, 1835, and were appointed by the presidency to a mission through the Eastern States, visiting the branches and regulating the affairs of the Church therein. March 28, as they were about ready to depart, they sought the Prophet for a blessing by revelation from the Lord. "We have unitedly asked God our heavenly Father to grant unto us," they said, "through his seer a revelation of his mind and will concerning our duty the coming season, even a great revelation, that will enlarge our hearts, comfort us in adversity, and brighten our hopes amidst the powers of darkness." They were not disappointed, for the Lord gave unto them a great revelation on Priesthood (Doc. and Cov. Sec. 107) in which the various offices, and the powers pertaining thereto, were fully defined. It was explained that there are two Priesthoods in the Church, "namely, the Melchizedek and the Aaronic, including the Levitical Priesthood. Why the first is called the Melchizedek Priesthood, is because Melchizedek was such a great High Priest. Before his day it was called _The Holy Priesthood after the Order of the Son of God;_ but out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of his name, they, the Church in ancient days, called that Priesthood after Melchizedek, or the Melchizedek Priesthood. All other authorities or offices in the Church are appendages to this Priesthood."[4] Immediately following the giving of this revelation which sets forth the duties of the twelve, the apostles started on their first missionary journey as they had been appointed. The Book of Abraham On the 3rd of July, 1835, Michael H. Chandler, came to Kirtland exhibiting four mummies and some rolls of papyrus covered with hieroglyphic figures. Mr. Chandler had been directed to the Prophet Joseph Smith as one who could translate the characters for him. At his request Joseph Smith gave a translation of a few of them which Mr. Chandler stated agreed with the decipherings of learned men who had examined them. He gave the Prophet a certificate to this effect. Shortly after this interview some of the Saints in Kirtland purchased the mummies and the manuscripts, and, with Oliver Cowdery and Wm. W. Phelps as scribes, the Prophet commenced to translate these records. To their great joy they discovered that one of these rolls contained writings of Abraham, or instructions given to him in Egypt from the Lord. The other contained writings of Joseph, son of Jacob. During the summer the Prophet prepared for the complete translation of the Book of Abraham, as it is called, which now appears in the Pearl of Great Price,[5] one of the accepted standard works of the Church. The Doctrine and Covenants A general assembly of the Church was held in Kirtland, August 17, 1835, to consider the labors, of a committee appointed by a general assembly of the Church, September 24, 1834, for the purpose of arranging the items of doctrine and the revelations for publication. This committee was composed of the following: Joseph Smith, Oliver Cowdery, Sidney Rigdon and Frederick G. Williams. The committee having finished their work they called a general assembly on the above date to consider their labors. It should be understood that the printing of the revelations according to the action of the conference of the Church, on a previous date in 1831, had miscarried, due to the destruction of the printing press in Independence in July, 1833, and the destruction of most of the forms which had been issued up to that time. At this general assembly Oliver Cowdery and Sidney Rigdon, of the presidency, were in charge; the Prophet and Frederick G. Williams were at the time on a visit in Michigan. All the quorums of the Priesthood were arranged in order; Thomas Burdick, Warren Parrish and Sylvester Smith were appointed clerks. The usual procedure at conferences of the Church was followed, and the morning session was devoted to ordinations and the transaction of other important business. In the afternoon Oliver Cowdery introduced the "Book of Doctrine and Covenants of the Church" in behalf of the committee. Sidney Rigdon followed with instructions pertaining to the manner of voting, by which they intended to obtain the voice of the assembly for or against the book. Each of the councils and quorums of the Priesthood then by separate vote acknowledged the revelations which had been selected for a place in the book, as from the Lord, and the doctrine and covenants of their faith. A written acknowledgment from the Twelve Apostles, which had evidently been prepared before their departure for their mission, was read. It is as follows: Testimony of the Twelve Apostles to the Truth of the Book of Doctrine and Covenants _"The testimony of the Witnesses to the Book of the Lord's Commandments, which commandments he gave to his Church through Joseph Smith, Jr., who was appointed, by the voice of the Church, for this purpose._ "We therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth, that the Lord has borne record to our souls through the Holy Ghost shed forth upon us, that these commandments were given by inspiration of God, and are profitable for all men, and are verily true. We give this testimony unto the world, the Lord being our helper; and it is through the grace of God the Father, and His Son Jesus Christ, that we are permitted to have this privilege of bearing this testimony unto the world, in the which we rejoice exceedingly, praying the Lord always that the children of men may be profited thereby. Thomas B. Marsh, David W. Patten, Brigham Young, Heber C. Kimball, Orson Hyde, William E. McLellin, Parley P. Pratt, Luke S. Johnson, William Smith, Orson Pratt, John F. Boynton, Lyman E. Johnson." To the revelations were added by vote of this assembly, the Lectures on Faith, which had been given in the School of the Elders (Prophets) earlier in the year, and an article on Government and Laws in General; also one on Marriage. These lectures and the two articles mentioned were not received, however, as doctrine and binding on the Church, as were the revelations. The minutes of this gathering were signed by Oliver Cowdery and Sidney Rigdon as Presidents, and by the three clerks. They were published in the book when printed, with a preface signed by the presidency, with date of February 17, 1835. Close of the Year 1835 The close of the year 1835 found the Prophet busy working on the Book of Abraham, which, among other great truths, revealed principles pertaining to astronomy as taught to Abraham. Many council meetings were held, and the twelve were instructed that they were to take their families and move to Missouri the following summer with the presidency, after the endowment in the temple was received. The School of the Elders was continued, and the study of grammar and Hebrew, under a competent instructor, became an important part of their work. The elders were preparing for the solemn assembly which was soon to convene in the Kirtland Temple, now nearly completed. Peace and tranquility prevailed, which permitted the Prophet and the Saints to accomplish many things essential to the welfare of the Church. The one thing that marred the peace which was granted for a season was the rebellious spirit manifested by William Smith against the Prophet, which nearly cost William his standing in the Church. Charges were made against him before the high council, but on his show of repentance he was forgiven. Christian Whitmer, one of the eight witnesses to the Book of Mormon, died in Clay County, Missouri, November 27, 1835, firm in the faith. He was one of the members of the high council in Missouri. Anointing and Blessings in the Temple Much time was spent in January and February, 1836, in council meetings and the filling of vacancies in the various organizations of the Priesthood. Professor Seixas, a thorough Hebrew scholar, was employed to teach the Hebrew language, in the stead of Dr. Piexotto, who had failed to live up to his contract. Thursday, January 21, the first of a number of meetings in the temple was held. These gatherings continued through several days, in which the faithful elders of the Church received blessings by the laying on of hands and anointing with oil. At this first meeting the presidency met, and Father Joseph Smith, the patriarch, was anointed and blessed. He then anointed and blessed each of the brethren of the presidency, beginning with the oldest, pronouncing such blessings upon them as the Spirit of the Lord revealed, and many prophecies were uttered by each of them. A Vision While thus engaged the heavens were opened and the Prophet received the following vision: "I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out I cannot tell. I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire; also the blazing throne of God, whereon was seated the Father and the Son. I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold. I saw Fathers Adam and Abraham, and my father and mother, my brother, Alvin, that has long since slept, and marveled how it was that he had obtained an inheritance in the kingdom, seeing that he had departed this life before the Lord had set his hand to gather Israel the second time and had not been baptized for the remission of sins. "Thus came the voice of the Lord to me, saying-- "'All who have died without a knowledge of this Gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom; for I, the Lord, will judge all men according to their works; according to the desire of their hearts.' "And I also beheld that all children who die before they arrive at the years of accountability are saved in the celestial kingdom of heaven." Many other wonderful manifestations they beheld, and angels ministered to them; the power of the Lord rested upon them and the house was filled with the glory of God. The Prophet's scribe, Warren Parrish, saw the armies of heaven, and visions of the redemption of Zion. At this and succeeding meetings the various councils and presiding officers in the several quorums, each in turn, received blessings by the anointing of oil and laying on of hands, such as the patriarch and presidency had received, and the visions of heaven were opened to their view with wonderful manifestations of the glory and power of God, and they shouted, "Hosanna to God and the Lamb." The Solemn Assembly In the city of Kirtland on Sunday, March 27, 1836, the members of the Church realized their hopes, long anticipated, when they gathered in the temple in solemn assembly. As early as 1832, the Lord had given commandment for the building of a house to his name, for such a place was not to be found on the earth; nor had there been for many centuries. The ground was broken for this building, June 5, 1833; the corner stones were laid on the 23rd of the following month--the same day the Saints in Jackson County were forced by mob violence from their homes. Now the house was finished; a monument to the faith and industry of the little band of Latterly Saints who had constructed it in their poverty, amidst the threatened violence of enemies. It is a building of no mean proportions; built of stone; eighty feet in length, sixty in width, fifty feet to the square, with a tower one hundred ten feet from the ground. The 27th of March, 1836, was a solemn and momentous occasion. Long before the appointed hour the building was thronged with eager and interested people, many were turned away for lack of room. At nine o'clock the session was called to order by President Sidney Rigdon, who, in the midst of breathless silence, read the 96th and the 24th psalms. The choir then sang: "Ere long the veil will rend in twain"--which declaration was to be fulfilled earlier than the congregation realized. After prayer and another song appropriate remarks were made, and then the various officers of the Church were sustained by separate vote, which procedure was interspersed with singing. The Prayer of Dedication The prayer of dedication which had been given by revelation (Doc. and Cov. Sec. 109) was offered and the house was presented to the Lord.[6] Following the prayer, the congregation sang the hymn Hosanna[7] which had been written for this occasion, and then shouted "Hosanna, hosanna, hosanna, to God and the Lamb," sealing it with "Amen, Amen, and Amen." Angels were present and the Holy Spirit, like the sound of a mighty rushing wind, filled the house and rested upon the assembly. The people of the neighborhood came running together hearing a strange sound and seeing a bright light resting on the temple. The house had been accepted by the Lord. Endowments Given As soon as the Temple was dedicated, ordinance work for the elders was commenced. The ordinance of washing of feet--which the Prophet said was never intended but for the official members of the Church[8]--was attended to in behalf of the leading quorums, and other ordinances were performed. The Savior appeared to several of the brethren and angels ministered to others in these meetings. It was indeed a time of Pentecost to the Saints. The Coming of Moses, Elias and Elijah After the administering of the Sacrament in the temple at the meeting held Sunday, April 3, 1836, Joseph Smith and Oliver Cowdery retired to the pulpit, the veils[9] being dropped, and there bowed in silent prayer. After rising from their knees the Savior appeared to them standing on the breast-work of the pulpit and blessed them, accepting the building in his name. After this vision closed, the heavens were again opened, and Moses appeared committing to them the keys of the gathering of Israel; Elias, who lived in the days of Abraham, then appeared, and committed to them the keys of the dispensation of the Gospel of Abraham. Then another glorious vision burst upon them and Elijah appeared and committed to them the keys, in fulfilment of the prediction of Malachi, of the turning of the hearts of the fathers to the children, and the hearts of the children to the fathers, which was to be done before the coming of the great and dreadful day of the Lord.[10] The Elders Prepared to Teach In the revelation given on Fishing River (Doc. and Cov. Sec. 105) the Lord had said the elders must be endowed with power from on high before they would be fully prepared to go forth to build up the Church and "prune" his vineyard. This endowment having now been received, and the various keys of different dispensations having now been restored, the elders were prepared for their ministry among the nations of the earth. Following these blessings they began to go forth spreading abroad in all parts of the land, preaching the word in power as they had never experienced it before, and many received their testimony and were numbered among the people of the Lord. Notes 1. The record which gives an account of this ordination has this to say: "The office of Assistant President is to assist in presiding over the whole Church, and to officiate in the absence of the President, according to his rank and appointment, viz.; President Cowdery, first; President Rigdon, second, and President Williams, third, as they were severally called. The office of this Priesthood is also to act as spokesman, taking Aaron for an example. The virtue of the above Priesthood is to hold, the keys of the kingdom of heaven or the Church militant" (_MS. History of the Church_ Book A, Chapter 1). The account of Oliver's ordination is given in the same record as follows: "After addressing the throne of mercy, President Smith laid hands upon High Counselor Cowdery, and ordained him to the Presidency of the High Priesthood in the Church, saying: 'Brother, in the name of Jesus Christ of Nazareth, who was crucified for the sins of the world, that we through the virtue of his blood might come to the Father, I lay my hands upon thy head, and ordain thee a President of the High and Holy Priesthood, to assist in presiding over the Church, and bearing the keys of this kingdom--which Priesthood is after the order of Melchizedek--which is after the order of the Son of God.'" 2. Later they were arranged in order of precedence according to age as follows: Thomas B. Marsh David W. Patten Brigham Young Heber C. Kimball Orson Hyde William E. McLellin Parley P. Pratt Luke S. Johnson William Smith Orson Pratt John F. Boynton Lyman E. Johnson 3. For the names of those who formed this quorum of seventy see the _Documentary History of the Church_, vol. 2:203; and for the names of the members of Zion's Camp see the same volume, pages 183-5. 4. This important revelation should receive careful study for few revelations have been given containing greater instruction for the Church. 5. This Book of Abraham, like the Book of Moses, which also appears in the Pearl of Great Price, is another addition to our collection of lost scripture which the Lord, through his wisdom, has restored. These records contain many important revelations, and should be carefully read. The history of the discovery of these rolls of papyrus, and the guiding hand of the Lord which placed them in the hands of Joseph Smith is set forth in the _Documentary History of the Church_, vol. 2:348-51. See also _Messenger and Advocate_, Dec. 1835. 6. These ceremonies were repeated for the benefit of those who could not gain admittance at the first session. 7. "The Spirit of God like a fire is burning." 8. _Documentary History of the Church_, vol. 2:309. 9. There were four veils in the temple arranged crosswise, so that they could be lowered and divide the assembly room into four parts. 10. See Doc. and Cov. Sec. 110, for an account of these visions. Chapter 22 Clay County Rejects the Saints--Apostasy and Sorrow 1836-1837 Dishonorable Action of Governor Dunklin Governor Daniel Dunklin, of Missouri, who showed some sense of honor and willingness to enforce the law at the beginning of the trouble in Jackson County, later manifested a spirit of fellowship with the stronger side, against right and justice--a trait common with many politicians. In a communication to William W. Phelps and others, bearing date of July 18, 1836, he cravenly insinuated that the mobbings and expulsion of the Latter-day Saints from Jackson County, was due to faults of their own; the people would not have united against them, without some reason, and while they had some friends at first even these had forsaken them. Whether his conclusion was right or wrong, he maintained it to be the duty of the Saints to convince their enemies of their innocence and worthiness. "If you cannot do this," he wrote, "all I can say to you is that in this Republic the vox populi is the vox Dei." Such was the contemptible answer of the governor of a sovereign state, to an innocent people, driven from their homes and smitten by their enemies, because of their faith in the Gospel of our Redeemer. Clay County Rejects the Saints When the exiled Saints were driven from Jackson County, they found a place of refuge in Clay County, just over the Missouri River to the north. Here the people were hospitable and kindly disposed. The Saints had no intention of remaining in Clay County, for they fully expected to be restored to their former homes. After exhausting every source of redress, even to an appeal to the President of the United States, they prepared to make permanent settlement by purchasing lands. As time passed and the indication pointed to the gathering of the Latter-day Saints in that county, the citizens became alarmed. The people from Jackson were constantly menacing the Saints, even though they were peacefully minding their business in their new homes, but wrong begets wrong, and the deep-seated hatred of these mobbers had no end. Finally the citizens of Clay County decided to do the wrong thing, to their everlasting injury, and rid themselves, once and for all, from the danger which they felt confronted them by harboring the "Mormons" in their midst. That there was a danger of conflict there can be no question, with the menacing influence on the south, and growing hatred, because of association of the mobbers with many of the residents of the county to the north. However, these Clay County citizens preferred to expel the Saints in a gentle way if it could be done. A mass meeting was held June 29, 1836, for the purpose of presenting, with united front, a petition to the undesirable exiles, kindly requesting them to move to some part of the country where they could be entirely by themselves. The new country of Wisconsin was suggested as a suitable place. A report of conditions as they understood them and resolutions embodying their request, were unanimously approved. They did not fail to call attention to their great hospitality and kindness in 1833, when they received the exiles among them; and endeavored to impress upon the Saints the thought that they were devoid of "one spark of gratitude" if they refused to accept the suggestions offered to depart in peace to a more congenial locality. Yet they frankly admitted, "we do not contend that we have the least right to expel them by force," but if they would not go they were sure it would lead to civil war, "bearing ruin, woe, and desolation, in its course." Some of the reasons why the "Mormons" had become "objects of the deepest hatred and detestation" to many of the citizens were declared in the petition to be as follows: "They are eastern men, whose manners, habits, customs, and even dialect, are essentially different from our own. They are non-slave-holders, and opposed to slavery, which in this peculiar period, when Abolitionism has reared its deformed and haggard visage in our land, is well calculated to excite deep and abiding prejudices in any community where slavery is tolerated and protected. "In addition to all this, they are charged, as they have hitherto been, with keeping up a constant communication with our Indian tribes on our frontiers, with declaring, even from the pulpit, that the Indians are a part of God's chosen people and are destined by heaven to inherit this land, in common with themselves. We do not vouch for the correctness of these statements; but whether they are true or false, their effect has been the same in exciting our community. In times of greater tranquility, such ridiculous remarks might well be regarded as the offspring of frenzied fanaticism; but at this time, our defenseless situation on the frontier, the bloody disasters of our fellow citizens in Florida, and other parts of the South, all tend to make a portion of our citizens regard such sentiments with horror if not alarm. These and many other causes have combined to raise a prejudice against them; and a feeling of hostility, that the first spark may, and we deeply fear will, ignite into all the horrors and desolations of a civil war, the worst evil that can befall any country." For these real and fancied "wrongs" this people must move again, for their presence was obnoxious. These foolish citizens, acting as they thought in their own best interests, rejected the everlasting Gospel against themselves, as well as the people who proclaimed it. The Saints' Reply Three days later (July 1, 1836), the Saints met in council and formulated their reply. They accepted the requisitions of the citizens of Clay County, notwithstanding the added loss of property that would be entailed. They also thanked these citizens for their hospitality during the period of the sojourn among them, which covered a period of more than two and one half years. Let it be said that many of these citizens sympathized with the "Mormons" and proffered material help to aid them in the removal from the county; but in this drastic action they were acting, as they sincerely thought, in the best interests of their communities. When the First Presidency heard of this ultimatum they fully endorsed the action taken by the Missouri Saints, and in a communication to the Clay County committee notified them of the fact. They also took occasion to inform the committee of many other things, in humility, which should have appealed to their sense of justice and touched their hearts.[1] Caldwell County Organized In pursuance of this action the Saints began to move from Clay County as soon as circumstances would permit, and located on Shoal Creek, in an uninhabited section in the north part of Ray County. The property of the few settlers in that part, they purchased, and commenced to build their homes. By December, 1836, a goodly number had taken up their residence there and a petition was sent to the governor asking for a county organization. This petition was granted about the middle of that month. This organization, and the prospect of a peaceful habitation, gave impetus to the growth of the "Mormon" colonies, and the County of Caldwell, as it was called, "grew like Jonah's gourd."[2] The Kirtland Safety Society Affairs in Kirtland had been progressing smoothly for some time, and many blessings were bestowed upon the people. Such a condition, however, was not to last. On the 2nd of November, 1836, articles of agreement were prepared for the organization of the "Kirtland Safety Society Bank." The State of Ohio, through prejudice, refused to grant a charter, so the matter rested until January, 1837, when a society was organized within the provisions of the law. Stock was subscribed for and the business commenced. During this year (1837) speculation was at high ebb throughout the entire nation. The Latter-day Saints in Kirtland partook of that spirit; several business ventures had failed to come up to expectations, and many of the members of the Church were financially involved. The authorities of the Church, with others of the leading brethren who had subscribed for stock in the Kirtland Safety Society, pledged themselves to be responsible for the redemption of all the notes of the institution, in proportion to the amount of stock subscribed. Since they had no charter, other banking institutions refused their notes. The cashier of this society, at one time the Prophet's clerk and a faithful elder in the Church, was found guilty of immoral conduct. He was forgiven on a show of repentance and confession, and retained his standing in the Church; but he never regained the spirit and shortly after became disaffected. He misappropriated the funds of the society to the extent of over twenty-five thousand dollars, which placed the institution in a precarious condition. Seeing how matters were being conducted, the Prophet gave a warning which was not heeded; therefore, early in the summer of 1837, he withdrew from the concern, resigned his office and disposed of all his interests therein, stating that he was satisfied after five months' experience, "that no institution of the kind, established upon just and righteous principles for a blessing not only to the Church, but to the whole nation, would be suffered to continue its operations in such an age of darkness, speculation and wickedness." The Financial Panic of 1837 At this time the panic of 1837, swept over the United States. During the months of March and April, the failures in the City of New York amounted to over $100,000,000 and hundreds of institutions were driven to the wall. It was only natural that the Kirtland Safety Society, so improperly managed, should share in the general condition of failure. Other Causes of Embarrassment Other causes for the financial stress among the Saints, which also weighed heavily upon the heads of the Church, were the afflictions undergone at the hands of enemies, and the expenses attached to the erection of the Kirtland Temple. Moreover, the poor, destitute and needy, who had received the Gospel came to Kirtland seeking assistance and necessary homes. Large contracts for land were entered into for the benefit of these poor, that they might obtain homes to call their own; but those concerned were not always prompt in the payment of their dues--a common failure of mankind. Apostasy and Sorrow As the fruit of this condition, an apostasy followed rapidly, and it seemed, said the Prophet, "as though all the powers of earth and hell were combining their influence in an especial manner to overthrow the Church at once, and make a final end." Enemies abroad, aided by apostates within, united in various schemes to overthrow the Prophet as if he had been the sole cause of all the evils, not only in the communities of the Church, but throughout the entire land. Most of this evil which befell the Church might have been avoided if the Prophet's counsel had been accepted by the Saints. Apostasy developed within all the councils of the Church, and many of the leading brethren, who previously had been true and faithful, were involved. The Pure in Heart Able to Withstand It is strange to think of this dire condition, when just one brief year before, the glorious manifestations in the temple had been given to many of these men, who now possessed such bitterness of spirit. They seemed to have forgotten their many blessings, and the wonderful visions, and the great promises made them by the Lord, if they would be true and faithful in their ministry. The spirit of speculation and desire for wealth, during the brief spell of peace and harmony, had beclouded the minds of many, and their souls were filled with deadly hatred against their former brethren. Joseph Smith was called a fallen prophet by those whom he had cherished and loved, and whose love for him had been pronounced. Some, in their bitterness and darkness of mind, sought his life. Those who sought his welfare and spoke in his defense, were ridiculed and treated with great contempt. It was a time when the souls of men were tested, and only those who kept themselves pure and unspotted from the sins of the world, were able to withstand the trial. Every influence was brought to bear upon the members of the Church to get them to renounce the Prophet. Many good men were dragged into the net; others barely escaped, and only through their deep humility and great repentance, were they spared the awful fate which carried so many to destruction. It was during this time at disaffection that Brigham Young, Heber C. Kimball, Wilford Woodruff, and others, including John Taylor and Willard Richards, who had but recently joined the Church, stood nobly in defense of the Prophet Joseph, in the face of a murderous spirit of opposition. The Prophet's Visit to Missouri In September, 1837, Presidents Joseph Smith and Sidney Rigdon went to Missouri to assist the Saints in that land in establishing places of gathering. Other brethren from Kirtland accompanied them. They arrived about the first of November in Caldwell County and immediately went into council with the elders there, regarding locations for the Saints. Those who met in council were Joseph Smith, Sidney Rigdon, Hyrum Smith, Thomas B. Marsh, William E. McLellin, Lyman E. Johnson and William Smith from Ohio, and the high council of the Church in Far West, with William W. Phelps at their head. It was decided that there was room in that land to make it desirable to invite the Saints from other parts to locate there. The city Far West, which had been laid out and incorporated, was chosen as a central gathering place. It was decided to postpone the building of the Lord's house in Far West, which had been decided on, until the Lord should reveal his will to have it commenced. Death of Jerusha Smith A sad event occurred while Hyrum Smith was engaged in Far West assisting the Saints to locate, in the death of his wife Jerusha Barden Smith, October 3, 1837. "Tell your father when he comes that the Lord has taken your mother home and left you for him to take care of," was her dying statement to her five little children. Attempt to Depose the Prophet Presidents Smith and Rigdon returned to Kirtland from Missouri, on the 10th of December. They discovered that during their absence, Warren Parrish, John F. Boynton, Luke S. Johnson, Joseph Coe, Sylvester Smith, and other of the leading councils had united to overthrow the Church. Some of these men had earlier in the year shown a spirit of opposition, but on a show of repentance had been reinstated; but the evils were not fully eradicated from their minds. Warren Parrish was a seventy, who a few short months before shared the Prophet's fullest confidence, as one of his closest and dearest friends. Now, through transgression, he became one of the Prophet's bitterest enemies and the leader of a movement to depose him and install David Whitmer in his stead. Meetings had been held by this clique in the temple, which they claimed as their own, and they resorted to violence to maintain their contention. In this manner the Kirtland Temple, so recently accepted by the Lord, was desecrated and defiled so that it ceased to be a sacred edifice to his holy name. The British Mission During these sad days of trial and tribulation, the word of the Lord came to Joseph Smith stating that something must be done for the salvation of the Church. The solution was the carrying of the Gospel to Great Britain. On Sunday, the 4th day of June, the Prophet approached Elder Heber C. Kimball in the Kirtland Temple and whispered to him, saying: "Brother Heber, the Spirit of the Lord has whispered to me: 'Let my servant Heber go to England and proclaim my Gospel, and open the door of salvation to that nation.'" Brother Kimball, feeling his weakness, asked if Elder Brigham Young could not go with him. The Prophet answered that the Lord had something else for Brigham Young to do. Following this conversation Elder Kimball was set apart for this great work in the British Isles, which was to be the first foreign mission of the Church. While the First Presidency were setting Elder Kimball apart, Orson Hyde, of the council of the twelve came in, and listening to the blessing being given to his fellow laborer asked that he also might have the privilege of assisting in that work. Elder Hyde had been among those disturbed because of speculation. His heart melted within him and he now acknowledged his faults, and sought a blessing. His offering was accepted and he was set apart for the British labor. The Work in Canada The movement to send elders to Great Britain was the outgrowth of the work in Canada. Several of the elders had taken trips to Canada and had preached the Gospel there. Elder Orson Pratt was the first to carry the message into Canada in the year 1833. In the fall of that same year the Prophet and Sidney Rigdon went on a brief mission to Upper Canada and made a number of converts. In 1836, Elder Parley P. Pratt went to the City of Toronto and surrounding country and preached with wonderful success. It was here at this time that Elder John Taylor, afterwards of the council of the twelve and later President of the Church, received the Gospel. It was also here, and due to the preaching of Elder Pratt, that Joseph Fielding and his two sisters, Mary--who a few months later became the wife of Hyrum Smith--and Mercy R., were baptized. Others who received the Gospel in Canada were John Goodson, John Snyder and Isaac Russell. All of these people were in correspondence with relatives and friends in Great Britain whom they informed of the rise and progress of the Church, thus preparing them for events to come. Departure for Great Britain Elder Willard Richards, having requested the privilege of going to Great Britain, was set apart by Sidney Rigdon and Hyrum Smith, on the 12th of June, 1837. The following day Elders Heber C. Kimball, Orson Hyde, Willard Richards, and Joseph Fielding, a priest, who came from Honeydon, England, left Kirtland on their mission to the British Isles. They were accompanied on their journey as far as Fairport by Elder Brigham Young and others. This little band of missionaries was later augmented by the addition of Isaac Russell, John Goodson and John Snyder, and on the 23rd of June, 1837, they engaged passage on the merchant ship _Garrick_, for Liverpool. On the morning of the 20th of July, the _Garrick_ anchored in the River Mersey. As soon as these brethren landed they went to Preston, about thirty miles from Liverpool. It was election day for members of Parliament, and Queen Victoria, who had recently come to the throne, was about to organize her cabinet. As the missionaries alighted from their coach, they saw in letters of gold on a banner above their heads an inscription, "Truth will prevail," which they accepted as a favorable omen. Elder Joseph Fielding had a brother Rev. James Fielding, who resided in Preston, and the brethren went to hear him preach on Sunday, July 23, 1837. At the service Rev. Fielding unexpectedly announced that there were present some ministers from America and they would occupy his pulpit in the afternoon. The invitation was joyfully accepted and President Kimball gave a brief address followed by Elder Hyde. That evening Mr. Fielding again offered his pulpit to the brethren and Elder Goodson and Brother Fielding preached. This was the opening of the door for the Gospel in England.[3] The following Wednesday (July 26, 1837) another meeting was held in Rev. James Fielding's chapel. Elders Hyde and Richards preached and much interest was manifested by the congregation, many were convinced and sought baptism. Fearing that he would lose his entire flock the Rev. Fielding closed the doors of his chapel against the elders and from that time opposed the work with all his power. However, the work was started, a foothold had been gained, and the brethren received many invitations to preach in private homes. The work spread rapidly throughout the nation, many branches were organized and many souls sought salvation through the remission of their sins. Revelation to the Twelve The same day that the Gospel was first preached in England (July 23, 1837) the Lord gave a revelation through Joseph Smith to Thomas B. Marsh and the twelve. They were commanded to gird up their loins, take up their cross and follow the Savior and feed his sheep. "Exalt not yourselves," said the Lord, "rebel not against my servant Joseph Smith, for verily I say unto you, I am with him, and my hand shall be over him; and the keys which I have given unto him, and also to youward, shall not be taken from him till I come." This was a timely warning, for even then some of the members of that council were in secret collusion with enemies of the Church. Their actions later developed, and before the close of the year they were in open rebellion as previously indicated. Frederick G. Williams Removed A conference of the elders held in Far West, November 7, 1837, refused to sustain Frederick G. Williams as a counselor to President Joseph Smith, and Hyrum Smith was appointed in his place. President Williams, Lyman E. Johnson, Parley P. Pratt and Warren Parrish had previously been cited to appear before a council of the Church, charges having been preferred against them, but the council being improperly organized, no action was taken at that time. President Williams became disaffected with many others, due to speculations and financial troubles in the fore part of the year 1837, and permitted himself to become estranged from the work. Flight of Brigham Young The feeling of opposition against the Prophet became so intense near the close of the year 1837, that it was with danger that anyone in Kirtland could speak in his defense. On the morning of December 22, 1837, Elder Brigham Young left Kirtland because of the fury of the enemies of the Church. Apostates had threatened to destroy him because he continued to proclaim publicly that Joseph Smith was a prophet of the Most High and had not transgressed and fallen, as the apostates declared. This was the condition of affairs in Kirtland at the close of the year 1837. Notes 1. The minutes of these meetings and the communications involved in the question of the removal of the Saints are found in full in the _Documentary History of the Church_, vol. 2:448-462. 2. The Missourians were willing--feeling that the section chosen by the "Mormons" was of little value. 3. The inspiration of the Prophet Joseph to send elders to Great Britain for the salvation of the Church, was fully attested, for members were baptized by the thousands in the course of a few months following. Many of them emigrated and became stalwarts in the Church, and branches of great magnitude were raised up in various parts of England. Chapter 23 The Presidency Move to Missouri--Excommunication of Oliver Cowdery and Others 1838 Lowering Clouds Threatening and sinister were the clouds which hung over the Church at the beginning of the year 1838. Apostasy had broken into the ranks, and many of the former faithful defenders of the truth had fallen by the wayside. Satan rejoiced, and the enemies of the Saints gained great power, which was later to be made manifest with extreme bitterness. Flight of Joseph Smith and Sidney Rigdon So bitter became the spirit of opposition in Kirtland that Joseph Smith and Sidney Rigdon were forced to seek safety in flight. They departed from that place January 12, 1838, on horseback, and journeyed towards Far West. Unjust and vexatious law suits had been planted against them by their enemies. Several times Joseph had been cited to appear before the courts on trivial charges, from which he was cleared, which action did not tend to lessen the ugly feelings of his enemies. Some sixty miles west of Kirtland they tarried at Norton, where they were joined by their families. On the 16th, the journey was resumed, Elder Brigham Young accompanying them. At Dublin, in Indiana, the Prophet sought employment, cutting and sawing wood, to relieve his necessities. Here, through the aid of Elder Young, a Brother Tomlinson sold some property, and gave the Prophet three hundred dollars to help him on his way. The weather was extremely cold and the fleeing brethren were forced because of enemies, to secrete themselves in their wagons without sufficient means to keep warm. Their adversaries followed them for more than two hundred miles from Kirtland, with guns and knives, seeking their lives. "They," wrote the Prophet, "frequently crossed our track; twice they were in the houses where we stopped, and once we tarried all night in the same house with them, with only a partition between us and them; and we heard their oaths and imprecations, and threats concerning us, if they could catch us; and late in the evening they came into our room and examined us, but decided we were not the men. At other times we passed them in the streets, and gazed on them, and they on us, but they knew us not." About two hundred and twenty miles from Far West a number of brethren met the Prophet, and assisted him with teams to that place, where he arrived, March 14, 1838. He was welcomed by the Saints with open arms. President Rigdon did not arrive in Far West until the 4th of April, having been detained by sickness in his family. Rejection of the Missouri Presidency The spirit of darkness spread from Kirtland to Missouri, and some of the leading brethren became affected. Martin Harris was dropped from the high council in Kirtland, with three others, September 3, 1837, and Oliver Cowdery, who had been in transgression, was retained in his calling on condition that he would repent; and should he fail to repent, the Prophet said, "the Church will soon be under the necessity of raising their hands against him; therefore pray for him." These men, and others in Kirtland, influenced some of the brethren in Missouri, and the spirit of disaffection in Caldwell County commenced to grow. A general assembly of the Saints was held in Far West, February 4, 1838, and the members withdrew the hand of fellowship from their presiding officers, David Whitmer, William W. Phelps and John Whitmer. Similar action was taken on the succeeding days in Carter's settlement, Durphy's home, and Haun's Mill. The charges against two of them, William W. Phelps and John Whitmer, were that they had sold their possessions in Jackson County, contrary to the revelations of the Lord, which was paramount to a denial of the faith; and for the misappropriation of funds borrowed for the use of the Church. The Lord, in a revelation, had rebuked these men for their transgression and warned them, but they did not heed the warning. David Whitmer was likewise charged with improper conduct and neglect of duty, and with the violation of the word of wisdom, in the persistent use of tea, coffee and tobacco, and the Church had gone on record by vote that they would not sustain any officer who indulged in such things. Thomas B. Marsh and David W. Patten were sustained as presiding officers in Missouri, until the coming of Presidents Joseph Smith and Sidney Rigdon. The three accused men persisted in showing contempt for the decision of these conferences of the Church, in which action they were joined by Oliver and Marcellus F. Cowdery; therefore they were cited to appear before the high council, March 10, 1838, and William W. Phelps and John Whitmer were excommunicated. Marcellus F. Cowdery was disfellowshipped and the case of David Whitmer and Oliver Cowdery was held over for future investigation. Political Motto of the Church Shortly after the arrival of Presidents Smith and Rigdon in Far West the following political motto was adopted: "The Constitution of our country formed by the fathers of liberty. Peace and good order in society. Love to God, and good will to man. All good and wholesome laws, virtue and truth above all things, and aristarchy, live forever! But woe to tyrants, mobs, aristocracy, anarchy, and toryism, and all those who invent or seek out unrighteous and vexatious law suits, under the pretext and color of law, or office, either religious or political. Exalt the standard of democracy; down with that of priestcraft, and let all the people say, Amen! that the blood of our fathers may not cry from the ground against us. Sacred is the memory of the blood which bought for us our liberty." First General Conference at Far West April 6, 1838, the first general conference of the Church in Missouri was held at Far West. John Corrill and Elias Higbee were chosen historians and George W. Robinson general church recorder and clerk of the First Presidency. Thomas B. Marsh, David W. Patten and Brigham Young were sustained as the presidency of the Church in Zion. The following day, David W. Patten, in reporting the labors of the council of the twelve, said he could not recommend William E. McLellin, Luke S. Johnson, Lyman E. Johnson, John F. Boynton, and was doubtful of William Smith. The other brethren were faithfully discharging their duties. John Whitmer Withholds the Church Record A demand by letter was made, by sanction of the conference, of John Whitmer, the former historian, calling for the record of the Church in his keeping. This he refused to deliver and retained it until the day of his death. A copy of it is now in the archives of the Church. Oliver Cowdery, David Whitmer and Others Excommunicated Wednesday, April 11, 1838, Seymour Brunson preferred nine charges against Oliver Cowdery who was cited to appear for trial the following day. Oliver refused to appear, but sent a letter, written in a very bitter spirit, and defiant attitude, in which he boasted of his "personal liberty," and with injured demeanor denied the right of any church tribunal to control him in his temporal interests, which was contrary to his constitutional privileges. Therefore he would voluntarily "withdraw from a society assuming they have such right." Two of the charges when presented to the council were rejected and one was withdrawn, the other six were sustained. There was no other course for the council to take than to excommunicate the rebellious Assistant President of the Church, who had turned so bitter in his feelings against his former associates. On the 9th, five charges were also preferred against David Whitmer, who was cited to appear for trial on the 13th. David also replied by letter, in which he refused to recognize the authority of the general assemblies of the Church and the action taken against him; nor would he recognize the authority of the present council which had been called to try his case. And, since the council would pursue its "unlawful course at all hazards," he preferred to withdraw from their "fellowship and communion--choosing to seek a place among the meek and humble, where the revelations of heaven will be observed, and the rights of men regarded." Action was therefore taken against David Whitmer and thus another of the special witnesses, was cut off from the Church.[1] Lyman E. Johnson and William E. McLellin The same day charges were preferred against Lyman E. Johnson; these were sustained, and he was cut off from the Church. One month later, May 11, 1838, William E. McLellin was handled for his fellowship, and he also lost his standing in the Church. About this time Jacob Whitmer and Hiram Page also left the Church having partaken of the spirit of apostasy. A Day of Sadness This was a day of sadness for Joseph Smith. To see the witnesses who were associated with him in the incipiency of the Church fall by the wayside, touched his heart. Yet right must prevail, and righteousness triumph, even though it should cause wounds which could not be healed. To their credit, be it said, that none of the witnesses who had beheld angels and the plates from which the Book of Mormon was translated, ever denied their testimony concerning these things, notwithstanding the extreme bitterness of heart they manifested against Joseph Smith the Prophet.[2] Return of Elders Kimball and Hyde April 1, 1838, a conference of the Church was held in Preston, England, in Temperance Hall (the "Cock Pit"), for the purpose of setting in order the branches in that mission. Joseph Fielding was sustained as President of the British Mission, to succeed Heber C. Kimball, and Willard Richards and William Clayton, an English convert, were chosen as his counselors. These men were ordained high priests. On the 20th of April, 1838, Elders Kimball and Hyde sailed from Liverpool for the United States, in the same ship which had carried them to England, the _Garrick_. They arrived in Kirtland, May 21, 1838, and immediately notified the Prophet, at Far West, of their good feeling and firmness in the faith. Far West--The House of the Lord In a revelation given April 26, 1838, the Lord accepted Far West as a central gathering place for the Saints in Missouri, and a place of refuge, which should be holy and consecrated to him. There a house was to be built to his name, and the beginning should be made on the 4th of July following, then the Saints were to continue their labors diligently until the house was finished. However, the presidency, Joseph Smith, Sidney Rigdon and Hyrum Smith, the latter having taken the place of Frederick G. Williams, were not to get into debt. Other settlements in the region round about besides Far West, were to be selected as gathering places for the Saints, and stakes of Zion were to be established. Stakes of Zion In accordance with the revelation, about the middle of May, 1838, Presidents Joseph Smith and Sidney Rigdon with a number of other elders, including David W. Patten and Bishop Edward Partridge, took a trip in the wilderness north of Far West for the purpose of locating sites for settlements and the laying off of stakes of Zion. They pursued their course up Grand River, some twenty-five miles to a place they called Tower Hill, because they found ruins of an old Nephite tower there. Here Elder Lyman Wight had his home, and here they camped May 20, which was the Sabbath day. In the afternoon Presidents Smith and Rigdon, with their clerk, George W. Robinson, went up the river about one half mile, to Wight's ferry, for the purpose of selecting and laying claim to a city plat. This was in Daviess County, township 60, ranges 27 and 28, which the brethren called "Spring Hill," but by the mouth of the Lord, the record states, "it was named Adam-ondi-Ahman, because, said he, it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel the Prophet."[3] We are also informed that this is the place where Adam assembled his posterity three years before his death, and there bestowed upon them his blessing. On that occasion the Lord appeared to them, and the posterity of Adam rose up and blessed him, and called him Michael, the Prince, the Arch-angel; and the Lord administered comfort to Adam, and said unto him: "I have set thee to be at the head--a multitude of nations shall come of thee, and thou art a prince over them forever."[4] The name of this place was first revealed as early as March, 1832, but it is evident that the Saints did not know where Adam-ondi-Ahman was until this visit of these brethren. Adam-ondi-Ahman is located on the north side of Grand River, in Daviess County, Missouri, about twenty-five miles north of Far West. It is situated on an elevation, which, said the Prophet, "renders the place as healthful as any part of the United States." It overlooks the river in a wonderfully beautiful location. Other Sites Chosen Other territory, which was unoccupied, was also selected for the gathering of the Saints, as the Lord had commanded by revelation. The history gives the following account of the selection of these lands: "Monday 21. This morning, after making some locations in this place, which is in township 61, ranges 27 and 28, we returned to Robinson's Grove, about two miles, to secure some land near Grand River, which we passed the day previous; and finding a mistake in the former survey, I sent the surveyor south five or six miles to obtain a correct line, while some of us tarried to obtain water for the camp. In the evening I called a council of the brethren to know whether it was wisdom to go immediately into the north country, or tarry here and hereabouts, to secure land on Grand River. The brethren spoke their minds freely on the subject, when I stated to the council that I felt impressed to tarry and secure all the land near by, that is not secured between this and Far West, especially on Grand River. President Rigdon concurred, and the council voted unanimously to secure the land on Grand River, and between this and Far West." For many days following, the brethren spent their time surveying, selecting sites for settlements, building houses and preparing for the gathering of the Saints who were rapidly coming to these parts. In their travels they, at times, came across antiquities in the form of mounds, which were erected by the ancestors of the Indians. Independence Day at Far West July 4, 1838, was spent by the Saints in celebrating Independence Day. A declaration of independence from all mobs and persecutors was declared, and after a parade the people assembled at the excavation made for the building of the Lord's house, and the corner stones of the proposed temple were laid, agreeable with the commandment of April 26, 1838.[5] The southeast corner stone was laid by Bishop Edward Partridge, assisted by twelve men; and the northeast corner stone was laid by the teachers, assisted by twelve men. The building was to be one hundred and ten feet long and eighty feet wide. Sidney Rigdon was the orator of the day, and at the close of these services, the assembly shouted hosanna, and after singing they adjourned. The Law of Tithing The law of tithing, which was given as a substitute law for consecration, and to act as a "school-master" to train the Saints, was given July 8, 1838, at Far West, by revelation. Earlier, as we have discovered, Joseph Smith and Oliver Cowdery made a covenant that they would give one tenth of all they received, for the support of the poor. Now the Prophet inquired of the Lord to know what course should be taken by the Saints, and received the following revelation: "Verily, thus saith the Lord, I require all their surplus property to be put into the hands of the Bishop of my Church of Zion, for the building of mine house, and for the laying of the foundation of Zion and for the Priesthood, and for the debts of the Presidency of my Church. And this shall be the beginning of the tithing of my people; and after that, those who have thus been tithed, shall pay one-tenth of all their interest annually; and this shall be a standing law unto them forever, for my holy Priesthood, saith the Lord. "Verily, I say unto you, it shall come to pass, that all those who gather unto the land of Zion shall be tithed of their surplus properties and shall observe this law, or they shall not be found worthy to abide among you. "And I say unto you, if my people observe not this law, to keep it holy, and by this law sanctify the land of Zion unto me, that my statutes and my judgments may be kept thereon, that it may be most holy, behold, verily I say unto you, it shall not be a land of Zion unto you; and this shall be an ensample unto all the stakes of Zion; even so, Amen." It was also made known that the tithing should be disposed of by a council composed of the First Presidency, Twelve Apostles and Presiding Bishopric.[6] The Mission of the Twelve On the same day the revelation on tithing was received the Lord also gave a revelation to the council of the apostles, calling them to the foreign field in Europe. They were to take their departure from the Saints in Far West on the 26th day of April, 1839, from the building spot of the Lord's house. How this revelation was fulfilled at that date, in the midst of murderous opposition will later be shown. John Taylor, John E. Page, Wilford Woodruff and Willard Richards, the latter at the time acting as one of the presidency of the British Mission, were called to the apostleship, to take the places of William E. McLellin, Luke S. Johnson, John F. Boynton and Lyman E. Johnson, who had fallen. Elders Heber C. Kimball and Orson Hyde, who had recently returned from England, spoke at the meeting in Far West, Sunday, July 29, 1838, relating their remarkable experiences in that foreign field. On the 5th of August, at the meeting, Frederick G. Williams was re-confirmed a member of the Church, he having been recently re-baptized. He had partaken of the spirit of bitterness and opposition in Kirtland and through it lost his place as one of the First Presidency, but had come to Far West seeking fellowship in the Church. The Kirtland Camp A meeting of all the seventies in Kirtland was held in the temple, March 6, 1838, to consider the removal of the Saints to Missouri. The matter was left in the hands of the presidents and a meeting called for the 10th instant. At this meeting the presidents reported; they stated that it was doubtful that the journey could be taken in a body because of the extreme poverty of the people. The effort of the high council and high priests to get means and remove the Saints had failed, and they, the seventies, felt that perhaps it would be better for the journey to be taken as individuals. However, while they were in this meeting the Spirit of the Lord rested upon them, and it was made known that they should journey as a body to Zion, according to the commandments and revelations, pitching their tents by the way, and by doing this they should not want for any necessity while on their travels. This action having been decided, a constitution for their government on the journey was drawn up under the supervision of President Hyrum Smith, and adopted. They were to travel under the direction of the seven presidents, but organized in companies and divisions, for their guidance and convenience. On the 6th day of July, 1838, the journey was commenced. There were in the camp 529 souls, 256 males, and 273 females, consisting of 105 families. A few others joined them on the way. In this manner one of the most remarkable migrations covering a distance of approximately nine hundred miles was undertaken by these afflicted Saints. The Lord blessed them abundantly on their way. Their provisions, like the widow's meal and cruse of oil, were not diminished, and they were fed miraculously during their journey. As might be expected, there were among them some who complained, and a few were expelled from the camp to travel alone because of the infraction of the rules; but the great majority traveled in humility and obedience. A few died, which brought sorrow to the camp; some obtained employment among the people of the various settlements through which they passed, and in this way means were obtained to help them on the way. After enduring various trials and afflictions, incident to a journey of this proportion, they arrived at their destination, Far West, October 2, 1838. There they received a joyful salutation from their brethren. On the 3rd, they continued their march to Ambrosial Creek and on the 4th near sunset pitched their tents at the public square of Adam-ondi-Ahman. Thus the Saints from Kirtland and those scattered abroad began to gather to the settlements in Missouri: but their peace and happiness were not to remain undisturbed, for the threatening clouds of mobocracy were already gathering. Notes 1. For full account of these trials see _Documentary History of the Church_, vol. 3:16-20. 2. During these days of darkness all three of the special witnesses of the Book of Mormon left the Church. So also did three of the eight witnesses, viz. Jacob Whitmer, John Whitmer and Hiram Page. Christian Whitmer died in full fellowship and with a strong conviction of the truth, in Missouri, Nov. 27, 1835, and his brother Peter Whitmer Jr., died September 22, 1836, also firm in the faith and fellowship of the Saints. Later Oliver Cowdery and Martin Harris returned to the Church and died in full fellowship, also Luke S. Johnson and many others who became disaffected during these days of tribulation. 3. Doc. and Cov. Sec. 116. Daniel 7th chapter. 4. Doc. and Cov. Sec. 107: 53-55. 5. Doc. and Cov. Sec. 115. 6. See Doc. and Cov. Sec. 119 and 120. Chapter 24 Difficulties in Missouri--Governor Boggs' Order of Extermination 1838 Election Day at Gallatin At the election held at Gallatin, Daviess County, Missouri, August 6, 1838, hostilities between the Missourians and the "Mormons" broke out. This was the kindling of the flame which was to result in the expulsion of the Latter-day Saints from that state. The Saints had been warned two weeks before by Judge Morin, candidate for the state senate, that an attempt would be made to prevent them from voting; however, they paid little attention to the warning, hoping for better things. On that day, as a number of the brethren approached the polls, Col. William P. Peniston, who had led a mob against the Saints in Clay County, mounted a barrel and harangued the crowd, which he had gathered for the purpose, against the "Mormons." He accused their leaders of various vicious crimes and called the members "dupes, and not too good to take a false oath . . . they would steal, and he did not consider property safe where they were; that he opposed their settling in Daviess County, and if they suffered the "Mormons" to vote, the people would soon lose their suffrage." Peniston was a candidate for the legislature, and knowing the brethren would not vote for him, he was determined to prevent them forcibly from casting their ballots. The result was that a premeditated attack was made upon the little band of voters. These "Mormons," about twelve in number, held their ground against a force of over one hundred. Many heads were broken in the conflict. Elder John L. Butler, filled with righteous rage, seized a club and knocked men down right and left. The mobbers disbursed swearing vengeance and threatening to get fire arms and return. The brethren were persuaded by the election officials to depart to save further conflict, since this was a prearranged attack, and their enemies came fully intending to create trouble. The brethren returned to their homes, collected their families and concealed them in the thickets, while they stood guard over their homes during the night. The Prophet's Investigation The next day the report having reached Far West that two or three of the brethren had been killed and the Missourians would not permit their bodies to be removed, or interred, Joseph Smith and about fifteen others armed themselves and started for Gallatin. At Colonel Lyman Wight's home they learned the correct status of the affair. On the 8th, some of the brethren called at the home of Adam Black, justice of the peace and judge elect for Daviess County, and had some conversation with him in which they asked him if he was their friend or enemy. While he said some very bitter things against the "Mormons," he assured them that he was not in sympathy with the mob, and would not aid them. He was asked if he would make such a statement in writing, and willingly did so in the following unique document: "I, Adam Black, a justice of the Peace of Daviess County do hereby Sertify to the people coled Mormin, that he is bound to support the Constitution of this State and of the United States and he is not attached to any mob, or will he attach himself to any such people, and so long as they will not molest me, I will not molest them. This the 8th day of August, 1838. "Adam Black." Peniston's Affidavit Two days after the interview with Adam Black, William P. Peniston, William Bowman and others, made affidavit before Judge Austin A. King, stating that the "Mormons," to the number of about five hundred men, were armed and collected in Daviess County, for the purpose, they verily believed, of committing great violence to the citizens, and to take vengeance for some injuries, or imaginary injuries, done to some of their friends, and to intimidate and drive from the country all the old citizens, and possess themselves of their lands, or to force such as do not leave, to come into their measures and submit to their dictation. They also stated that about one hundred and twenty men did commit violence on Adam Black, "by surrounding his house and taking him in a violent manner, and subjecting him to great indignities, by forcing him, under threats of immediate death, to sign a paper writing of a very disgraceful character." Adam Black made affidavit of similar nature on August 28, 1838,[1] in this manner maliciously falsifying and breaking his promise made to the brethren. Effect of These Falsehoods These emissaries of evil knew the effect of their falsehoods would be to stir the Missourians, who needed very little provocation, to acts of violence against the "Mormons." They also hoped, with apparent reason, to win the sympathy of the officers of the state, especially Governor Lilburn W. Boggs. In fact it is not so clear that the governor was not secretly aiding them. He had been elected to the highest office in the state since the disgraceful expulsion of the Saints from Jackson County, in which he took a very prominent part. Mob Gatherings These evil reports soon spread through other counties, and the people were informed by many rumors that the "Mormons" were preparing to commit acts of violence against the older citizens, in other parts of the state. Every conceivable plan was adopted to provoke the members of the Church to acts of violence. Their enemies captured prisoners and punished them: then circulated the report in the "Mormon" settlements that these prisoners had been tortured to death. Thus they hoped to stir the Saints up to anger, trusting they would seek revenge that occasion might be found against them as the aggressors; but the Lord revealed the evil intent of their adversaries. Arrest of Joseph Smith and Lyman Wight Based on these falsehoods of Peniston, Black, et al., charges were preferred against Joseph Smith and Lyman Wight. At first they objected to being tried in Daviess County, where the writ was issued, because of the enmity of the citizens there. After consulting with their attorneys, Atchison and Doniphan, they volunteered to be tried in Daviess County, before Judge Austin A. King. When the trial was held, Adam Black was the only witness who appeared against them, and William P. Peniston was the prosecutor. Several witnesses, both non-members and members of the Church, testified in their defense. However, the judge, who manifested a bitter spirit, bound them over in the sum of five hundred dollars. At the close of the trial he admitted to some of the witnesses that there was no evidence to warrant his action, but the people demanded it. Proclamation of Governor Boggs These rumors and false affidavits reached the governor, as their authors intended they should. On the pretext that the "Mormons" had entered into an alliance with the Indians and were in rebellion, Governor Boggs issued an order, through Adjutant General B. M. Lisle, to General Atchison and six other commanders of the militia, that as a "precautionary measure," an effective force of the militia be held in readiness to meet either contingency (i.e., the rising of the Indians or the "Mormons"). This force was to consist of four hundred men from each of seven divisions, mounted, armed, and equipped as infantry or riflemen, and formed into companies according to law, thus making a force of 2,800 men. During all this excitement armed forces of the mob were collecting at various points and making threats against the Saints. Under the direction of the civil authorities, some of the brethren who were members of the state militia, intercepted a wagon load of arms and ammunition on the way to a camp of mobbers. These brethren from Far West took the guns and supplies, arrested three men who appeared to be in charge, and carried them to Far West. Here the men were examined before Albert Petty, justice of the peace, and held in bail to appear at the next term of the circuit court. Judge King was informed of the action taken and he replied that the prisoners should be turned loose and treated kindly. What disposition to make of the guns he did not seem to know, but said they belonged to the militia. Because of this statement, the brethren kept the guns and distributed them; but later, on the order of General Doniphan, they were gathered and delivered up to him. Austin's Mob Force at Diahman False accusations continued to spread and great excitement was manifest on every hand. The militia, according to the order of Governor Boggs, was mustered into service. In their ranks were many of the most bitter enemies of the Saints. Near Diahman a large mob force had gathered under the command of Dr. Austin, armed and in a threatening mood. General Doniphan, with an equal force of militia ordered them to disperse. They claimed that they had gathered in self defense, yet they were besieging the small settlement of "Mormons" at Diahman. Lyman Wight, who was a colonel in the state militia, had gathered such force as he could to protect the Saints. At the request of Doniphan he showed a willingness to disperse, but demanded that the force under Austin do the same. This, however, the force under Austin refused to do. General Doniphan took up a position between the mob and the people at Diahman, hoping that in a few days they would all disband. Siege of De Witt When Austin saw that his purpose to destroy Diahman was foiled he moved his force to De Witt, in Carroll County, with the determination of expelling the "Mormons" from that place. The citizens here attempted to defend themselves the best they could, and Austin thereupon laid siege to the town, firing upon the inhabitants from time to time, and threatening their extermination or removal from the state. In the meantime both Atchison and Doniphan, as well as a committee of citizens from Chariton County, who had come to investigate the situation, reported to the governor that the "Mormons" were very much alarmed and entirely on the defensive in this unequal conflict. General Atchison writing to the governor said: "Things are not so bad in that county as represented by rumor, and in fact, from affidavits I have no doubt your Excellency has been deceived by the exaggerated statements of designing or half crazy men. I have found there is no cause of alarm on account of the 'Mormons;' they are not to be feared; they are very much alarmed." When the governor received these reports he seemed very much elated, and replied: "The quarrel is between the 'Mormons' and the mob, and they can fight it out." Nevertheless, when he discovered that the "Mormons" were determined to fight it out and maintain their legal and constitutional rights against such overwhelming odds, he was much incensed, which later events will show. Defense of De Witt The forces of the Saints at De Witt, under Lieutenant Colonel George M. Hinkle, who held a commission in the state militia, prepared to defend themselves against their foes, who had come upon them without warrant or provocation. The mob forces under Dr. Austin first threatened De Witt, September 21, 1838, in defiance of all law, and ordered the inhabitants to leave the country by October first. If they were not gone by that time they were to be exterminated, "without regard to age or sex." The following day the citizens of the town petitioned Governor Boggs for relief against the mob. The governor turned a deaf ear to all appeals from the Saints, and seemingly failed to heed the expressions of any but their enemies. The siege of De Witt continued until the 11th of October, in the presence of state troops, under General Parks and Captain Bogart, a Methodist preacher, who looked on, but made no effort to interfere. The Prophet Visits De Witt When Joseph Smith learned of the distress of his brethren in De Witt, he paid a visit to that place. Although the town was under siege by the mob, he risked his life and slipped past the guards. He found the poor Saints in dire distress; their provisions were gone, and they had no prospect of obtaining more; their cattle had been driven off and consumed by their enemies. Again an appeal was made to the governor, through the services of a number of gentlemen, not members of the Church, but who understood the situation. This appeal was unheeded. On the 11th of October the Saints accepted the proposition of the mob, to vacate De Witt, with the understanding that they were to be recompensed for the loss of their property. That afternoon they started for Far West, destitute, hungry and cold. They were emaciated by their long siege; many had died from this abuse; several more died on the march to Far West, a distance of fifty miles. That they failed to receive compensation as they were promised, need hardly be mentioned. Other Attacks by the Mob Very much elated over their success at De Witt, the mobbers sought other fields of conquest. The Rev. Sachiel Woods, a Presbyterian, called the mob together and informed them that the land sales were coming on, and if they could get the "Mormons" driven out, they could get all the lands entitled to preemptions, and to hasten to Daviess County in order to accomplish their object. Moreover, that the lands purchased by the "Mormons" would again come into their hands, and they could have both the lands and the money the "Mormons" had paid for them. Cornelius Gilliam was also busy in Platte and Clinton Counties raising a mob to aid Woods in this wicked scheme. These mobbers commenced to burn the houses of the Saints and drive them from their doors, in the midst of a snow storm on the 17th and 18th of October, 1838. Among those who were thus deprived of shelter, was Agnes M. Smith, wife of Don Carlos Smith who was in the mission field. She was forced to wade Grand River carrying two small children, in the midst of inclement winter weather. General Doniphan Orders a Defense General Doniphan ordered out an officer with a force to march to the scene of trouble at Adam-ondi-Ahman, but these troops were in sympathy with the mob, and so were sent back by Doniphan, who said they were "damned rotten hearted." He then commanded Lieutenant Colonel George M. Hinkle, to organize a force at Far West, and march them to Diahman, while he would raise a force in Clay and other counties for the same purpose. At the same time General Parks commanded Col. Lyman Wight, who held a commission in the 59th regiment, under Parks, to collect his force at Diahman, which was done. When the mobbers learned of the action of these troops, they broke their camp and fled. What they could not accomplish by force, they now hoped to gain by stratagem; therefore they moved the goods from several of their log huts at Millport and Gallatin and set them on fire. Then they spread the report in the country round about that the "Mormons" had "riz" and were burning all before them.[2] This action had the desired effect, and mob forces commenced to gather in various parts of upper Missouri, and prepared for war. This evil action was augmented by the cunning falsehoods of Samuel Bogart, Col. William P. Peniston, Dr. Samuel Venable, and many others, who circulated affidavits of an inflammatory nature, accusing the "Mormons" of all the wicked deeds committed by the mob. Because of this the Saints in the various settlements were forced to flee to Far West, seeking protection. Battle of Crooked River Captain Bogart, although a member of the state militia, continued his depredations against the Saints. On the night of the 24th of October, 1838, this reverend captain with his force went to the home of Nathan Pinkham and took him and two other brethren prisoners, together with some horses and arms. The word reached Far West, and Judge Elias Higbee, the first judge of the County of Caldwell, ordered Lieutenant Colonel Hinkle, the highest officer in the militia at Far West, to send out a company to disperse the mobbers and release the prisoners. The trumpet sounded in the public square about midnight and the brethren assembled. Captain David W. Patten, was given command of a company and ordered to go on horseback to the scene of the difficulty. The history of what occurred is given as follows: "Fifteen of the company were detached from the main body while sixty continued their march till they arrived near the ford of Crooked River, where they dismounted, tied their horses and leaving four or five men to guard them, proceeded towards the ford, not knowing the location of the encampment. It was just at the dawning of light in the east, when they were marching quietly along the road, and near the top of the hill which descends to the river, that the report of a gun was heard, and young Patrick O'Banion reeled out of the ranks and fell mortally wounded. Thus the work of death commenced, when Captain Patten ordered a charge and rushed down the hill on a fast trot, and when within about fifty yards of the camp formed a line. The mob formed a line under the bank of the river, below their tents. It was yet so dark that little could be seen by looking at the west, while the mob looking towards the dawning light, could see Patten and his men, when they fired a broadside, and three or four of the brethren fell. Captain Patten ordered the fire returned, which was instantly obeyed, to great disadvantage in the darkness which yet continued. The fire was repeated by the mob, and returned by Captain Patten's company, who gave the watchword, 'God and Liberty.' Captain Patten then ordered a charge, which was instantly obeyed. The parties immediately came in contact, with their swords, and the mob were soon put to flight, crossing the river at the ford, and such places as they could get a chance. In the pursuit, one of the mob fled from behind a tree, wheeled and shot Captain Patten who instantly fell, mortally wounded, having received a large ball in his bowels. "The ground was soon cleared, and the brethren gathered up a wagon or two, and making beds therein of tents, etc., took their wounded and retreated towards Far West. Three brethren were wounded in the bowels, one in the neck, one in the shoulder, one through the hips, one through both thighs, one in the arm, all by musket shot. One had his arm broken by a sword. Brother Gideon Carter was shot in the head, and left dead on the ground so defaced that the brethren did not know him. Bogart reported that he had lost one man. The three prisoners were released and returned with the brethren to Far West. Captain Patten was carried some of the way in a litter, but it caused so much distress that he begged to be left by the way side. He was carried into Brother Winchester's, three miles from the city of Far West, where he died that night. Patrick O'Banion died soon after, and Brother Carter's body was also brought from Crooked River, when it was discovered who he was."[3] The result of this conflict brought sorrow to the Church at Far West. Joseph and Hyrum Smith and Lyman Wight met the brethren on their return, at Log Creek, where they did all that could be done for Captain Patten before his death. "Brother Patten," said the Prophet, "was a very worthy man, beloved by all good men who knew him. He was one of the Twelve Apostles, and died as he had lived, a man of God, and strong in the faith of a glorious resurrection, in a world where mobs will have no power or place. One of his last expressions to his wife was--'what ever you do else, O do not deny the faith.' How different his fate to that of the apostate, Thomas B. Marsh, who this day vented all the lying spleen and malice of his heart towards the work of God, in a letter to Brother and Sister Abbot, to which was annexed an addendum by Orson Hyde." The funeral of Brothers Patten and O'Banion was held at Far West, Saturday, October 27, 1838. On that occasion the Prophet said of Elder Patten: "There lies a man that has done just as he said he would--he has laid down his life for his friends." Apostasy of Thomas B. Marsh Thomas B. Marsh, President of the council of the Twelve Apostles, suddenly left Far West in October, 1838, and went to Richmond in an ugly mood. He had been offended over a trivial matter and thereupon left the Church and made false accusations against his former brethren. Orson Hyde, in the same spirit, followed him on the 18th of October. On the 24th, Marsh went before Henry Jacobs, justice of the peace at Richmond, and made an affidavit the gist of which is as follows: "They have among them a company, considered true 'Mormons,' called the Danites, who have taken an oath to support the heads of the Church in all things that they say or do, whether right or wrong. Many, however, of this band are much dissatisfied with this oath, as being against moral and religious principles. On Saturday last, I am informed by the 'Mormons,' that they had a meeting at Far West at which they appointed a company of twelve, by the name of the 'Destruction Company,' for the purpose of burning and destroying, and that if the people of Buncombe came to do mischief upon the people of Caldwell, and committed depredations upon the 'Mormons,' they were to burn Buncombe; and if the people of Clay and Ray made any movement against them, this destroying company were to burn Liberty and Richmond. . . . The Prophet inculcates the notion, and it is believed by every true 'Mormon,' that Smith's prophecies are superior to the laws of the land. I have heard the Prophet say that he would yet tread down his enemies, and walk over their dead bodies; and if he was not let alone, he would be a second Mohammed to this generation, and that he would make it one gore of blood from the Rocky Mountains to the Atlantic Ocean; that like Mohammed, whose motto in treating for peace was, 'the Alcoran or the Sword;' so should it be eventually with us, 'Joseph Smith or the Sword.' These last statements were made during the last summer. The number of armed men at Adam-ondi-Ahman was between three and four hundred. "Thomas B. Marsh." "Sworn to and subscribed before me, the day herein written. "Henry Jacobs, J. P., "Ray County, Missouri." * * * * "Richmond, Missouri, October 24, 1838." _"Affidavit of Orson Hyde"_ "The most of the statements in the foregoing disclosure I know to be true; the remainder I believe to be true. "Orson Hyde." * * * * "Richmond, October 24, 1838." "Sworn to and subscribed before me, on the day above written. "Henry Jacobs, J. P."[4] General Atchison's Report to Boggs After the expulsion of the Saints from DeWitt, General Atchison reported the condition to Governor Boggs. He informed him that the mob was on the way to Daviess County to continue their ravages, "where it is thought," said the general in his communication, "the same lawless game is to be played over, and the 'Mormons' to be driven from that county, and probably from Caldwell County. Nothing, in my opinion, but the strongest measures within the power of the executive, will put down this spirit of mobocracy." Again, showing the spirit of disapproval of the course taken by the officials in the state, he wrote the governor and said: "I do not feel disposed to disgrace myself, or permit the troops under my command to disgrace the state and themselves by acting the part of a mob. If the 'Mormons' are to be driven from their homes, let it be done without any color of law, and in open defiance thereof; let it be done by volunteers acting upon their own responsibilities!" This was evidently intended as a rebuke, but it and other reports of like character were entirely ignored by Governor Boggs, who remained true to his colors as the advocate of mob rule. Evil Reports Governor Boggs preferred to believe--or more correctly, accepted contrary to his knowledge--the evil reports which flooded his office from the enemies of the Saints. In reporting to the governor the siege of DeWitt, General Samuel D. Lucas, referred to the Saints as "base and degraded beings," who would be exterminated if they dared to kill one of the mobbers besieging them; for such was the hatred of the people. Lucas was one of the most bitter of the enemies of the Church. Reverend Sashiel Woods and Joseph Dickson, October 24, 1838, reported to the governor that "Captain Bogart and all his company, amounting to between fifty and sixty men, were massacred by the 'Mormons' at Buncombe, twelve miles north of Richmond, except three." This false report was made about the time of the battle of Crooked River; and they added that it might be relied on as being true that the "Mormons" expected to lay Richmond in ashes that very morning. Their fiendish appeal ended with these words: "We know not the hour or minute we will be laid in ashes--our country is ruined--for God's sake give us assistance as quick as possible!" This was sent from Carrolton. Similar reports were sent by Amos Rees, formerly attorney for the Church in the Jackson trouble, and Wiley C. Williams, mobocrat, in a communication to Judge Ryland. Judge Ryland answered and said: "Since Mr. Morehead left Richmond, one of the company (Bogart's) has come in and reported that there were ten of his comrades killed, and the remainder were taken prisoners, after many of them had been severely wounded; he stated further that Richmond would be sacked and burned by the "Mormon" banditti tonight. Nothing can exceed the consternation which this news gave rise to. The women and children are flying from Richmond in every direction. . . . My impression is, that you had better send one of your number to Howard, Cooper and Boone counties, in order that volunteers may be getting ready. . . . They must make haste and put a stop to the devastation which is menaced by these infuriated fanatics, and they must go prepared and with the full determination to exterminate or expel them from the state _en masse_. Nothing but this can give tranquility to the public mind, and re-establish the supremacy of the laws. There must be no further delaying with this question anywhere. The 'Mormons' must leave the state, or we will, one and all, and to this complexion it must come at last" (_Documentary History of the Church_, vol. 3:172). The Saints had no thought of making any attack on Richmond or any other place. This Judge Ryland must have known; but he evidently had become drunken with the bitter spirit of the times. His very letter refutes the falsehoods contained therein. Atchison's False Report Even General David R. Atchison, who previously had shown a spirit of justice and fair play, was overcome by the lying spirits abroad in the land. He permitted himself, under date of October 28, 1838, after the battle of Crooked River, to join that evil genius, Samuel D. Lucas, in a false report to Governor Boggs, as follows: "Sir: From late outrages committed by the Mormons, civil war is inevitable. They have set the laws of the country at defiance, and are in open rebellion. We have about two thousand men under arms to keep them in check. The presence of the commander-in-chief is deemed absolutely necessary, and we most respectfully urge that your excellency be at the seat of war as soon as possible." "Your most obedient servants," "David R. Atchison, M. G. 3rd Div." "Samuel D. Lucas, M. G. 4th Div." The surprising thing is that General Atchison would permit his name to be attached to such a document as this, which both these officers knew perfectly well was not true. But good men are at times overcome. Apparently he could not stand the pressure of the consolidated effort against the Saints, who were seeking merely to defend themselves and their rights against the aggressions of mobocracy. Nevertheless it appeared to be a capital offense for a weak and practically defenseless people to resist such invasion. For doing so they were guilty of causing a state of civil war! General Atchison's conscience must have troubled him for thus yielding to the mob spirit, for, later, because he manifested a spirit of fairness towards the Saints, he was "dismounted" by the governor, and relieved of his command. Boggs' Order to Clark October 25, 1838, the Governor issued orders to General John B. Clark to raise sufficient troops to reinstate the inhabitants of Daviess County on their possessions, for, said he: "they [the "Mormons"] have burnt to ashes the towns of Gallatin and Millport in said county; the former being the county seat of said county, and including the clerk's office and all the public records of the county, and that there is not now a civil officer within said county." Two thousand men were to be raised, in addition to those already under arms, to "restore" these people, who had not been molested, in these towns. The Order of Extermination This first order to General Clark was followed by another the following day, the report of the battle of Crooked River having reached the ear of the governor. When he discovered that the "Mormons" were attempting to "fight it out," he had a great change of heart and issued his disgraceful "exterminating order," the greatest blot on the escutcheon of the state of Missouri. Others among the mob, and even officers of lesser dignity, had hinted at such a thing; but it remained for Lilburn W. Boggs, governor of the state of Missouri, without provocation or due investigation, to issue by authority of the great office which he held, to the militia of that commonwealth, an order to exterminate or drive from Missouri twelve thousand defenseless citizens who had done no wrong. And the execution of this shameful and wicked order was to be carried out in the dead of winter, which would bring to pass exposure and death of delicate women and innocent children, against whom there could have been no charge.[5] A Match to the Flame The Governor's order soon became generally known and the mobbers looked upon it, as well they might, as an approval of their unlawful course. Great excitement prevailed, and mobs assembled on every side. Marauders sallied forth, burning houses, driving off cattle, destroying property, ravishing women and threatening with death any who dared resist their fiendish deeds. Notes 1. For the Prophet's reply to these charges see _Documentary History of the Church_, vol. 3:70. 2. These houses really belonged to the Latter-day Saints who had purchased them but had not taken possession. 3. _Documentary History of the Church_, vol. 3:170-1. 4. Orson Hyde returned to the body of the Church in June, 1839, at Commerce (Nauvoo) Illinois, and on the 27th of that month was reinstated in the council of the twelve. He was repentant, and in tears of humility begged forgiveness from his brethren for the unfortunate part he had taken in this lying report with Thomas B. Marsh. He had been overcome by the spirit of darkness and had borne false witness against his brethren while under that influence. After his return to the Church, he faithfully performed his part to the end. It was Orson Hyde, who, in the life time of Joseph Smith, was intrusted with the important mission of dedicating the land of Palestine for the return of the Jews. The consciousness of his guilt in this unfortunate act in Missouri, preyed upon his mind all his life, and many were the days he shed bitter tears because that chapter in his history could not be blotted out. Thomas B. Marsh, at a later day (1857), also returned to the Church. On the 4th of September, 1857, he arrived in Salt Lake City with the immigrants of William Walker's company. He had crossed the plains from Harrison County, Mo. Two days after his arrival he addressed a congregation in the tabernacle and in his remarks said: "I can say, in reference to the quorum of the twelve, to which I belonged, that I did not consider myself a whit behind any of them, and I suppose that others had the same opinion; but let no one feel too secure; for before you think of it, your steps will slide. You will not then think nor feel for a moment as you did before you lost the Spirit of Christ; for when men apostatize, they are left to grovel in the dark. . . . But let me tell you, my brethren and friends, if you do not want to suffer in body and mind, as I have done; if there are any of you that have the seeds of apostasy in you, do not let them make their appearance, but nip that spirit in the bud; for it is misery and affliction in this world, and destruction in the world to come" (_Deseret News_, Sept. 16, 1857). He was a broken man in health and spirit and showed that the hand of affliction had been over him. "If you want to see the fruits of apostasy," he would say, "look at me!" He was later ordained a high priest. The shadow of color for the report made by Thomas B. Marsh and Orson Hyde, was in the fact that a Dr. Sampson Avard, who had shortly before joined the Church, did organize a band which he called "Danites." These Danites did subscribe to some oath of vengeance on their enemies. However, as soon as Joseph Smith discovered what was going on, he put a stop to it and Avard was excommunicated. 5. The exterminating order of Governor Boggs to General Clark is as follows: "Sir: Since the order of the morning to you, directing you to cause four hundred mounted men to be raised within your division, I have received by Amos Rees, Esq., and Wiley C. Williams, Esq., one of my aids, information of the most appalling character, which changes the whole face of things, and places the Mormons in the attitude of open and avowed defiance of the laws, and of having made open war upon the people of this state. Your orders are, therefore, to hasten your operations and endeavor to reach Richmond, in Ray County, with all possible speed. The Mormons must be treated as enemies and must be exterminated or driven from the state, if necessary for the public good. Their outrages are beyond all description. If you can increase your force, you are authorized to do so, to any extent you may think necessary. I have just issued orders to Major-General Wallock, of Marion County, to raise five hundred men, and to march them to the northern part of Daviess and there to unite with General Doniphan, of Clay, who has been ordered with five hundred men to proceed to the same point for the purpose of intercepting the retreat of the Mormons to the north. They have been directed to communicate with you by express; and you can also communicate with them if you find it necessary. Instead, therefore, of proceeding as at first directed, to reinstate the citizens of Daviess in their homes, you will proceed immediately to Richmond, and there operate against the Mormons. Brigadier-General Parks, of Ray, has been ordered to have four hundred men of his brigade in readiness to join you at Richmond. The whole force will be placed under your command. "L. W. Boggs," "Governor and Commander-in-Chief." "To General Clark." Chapter 25 Persecutions of the Saints 1838 Clark's Fitness for His Job General John B. Clark was a resident of Jackson County. So was General Samuel D. Lucas. Both assisted in driving the "Mormons" from that county in 1833. Governor Lilburn W. Boggs was also from Jackson, and aided in that expulsion. At that time he was lieutenant governor, and worked secretly. These three men hated the Latter-day Saints with a mortal hate. General Clark was not the ranking officer in the state militia in 1838, but Boggs knew, from former experiences, whom to depend upon to execute his dastardly job. Few of the other generals, though several of them disliked the "Mormons," could debase themselves enough to reach the level required to execute the governor's inhuman decree. Clark, who received the command, and Lucas who assisted him, were the two most fitted to carry out the order of extermination. The Haun's Mill Massacre There were a great many petty officers, and some sectarian priests, who could descend to any level. Human butchery, if "Mormons" were the victims, was to them but a recreation. Such a man was Col. William O. Jennings, of the state militia. Another was Captain Nehemiah Comstock, who served under Jennings. These "brave" men with an armed force of characters like themselves--all from the state troops--were assembled, at the close of the month of October, 1838, near a small settlement of the Saints at Haun's Mill, on Shoal Creek, about twelve miles due east of Far West. On the 28th day of that month, a Sunday, Jennings approached the settlement and proposed a treaty of peace. The members of the Church located there, who were quietly minding their own business, knew not, when they were at peace, why they should be called on to enter into such an agreement. However, knowing the status of affairs throughout upper Missouri, they gladly entered into such a treaty, and continued with their domestic affairs, feeling perfectly secure. In the meantime Col. Ashley had informed Col. Jennings of the governor's order of extermination. Thereupon Jennings and Nehemiah Comstock gathered their forces, about two hundred and forty men, and immediately started for Haun's Mill. Monday, October 29, 1838, passed in peace and quiet. Tuesday the 30th was clear and pleasant, an Indian summer day. In the afternoon, the Saints were engaged in their daily pursuits, the men in the fields and the shops; the women attending to domestic duties, and the children playing on the banks of the creek. Suddenly Jennings and his force approached at full speed, riding upon the settlement. David Evans, perceiving their evil intentions, raised his hands as a sign of peace; but they heeded him not. Continuing their advance, they commenced to fire. The stricken people fled, seeking shelter and endeavoring to escape. Some fled into the thickets near their homes, and by this means escaped. For lack of time and want of a better protection, several of the men and boys rushed into the blacksmith shop. The cracks between the logs of the shop were so wide that the fiends on the outside could see their victims within. Surrounding the place, they poured volley after volley through the cracks with deadly effect. Several intended victims rushed from the shop amidst the fire of the mob; some escaped to the thicket; others were shot. Miss Mary Steadwell, while fleeing, was shot in the hand and fainted; falling over a log she remained protected by it. After the work of destruction was over, more than twenty musket balls were discovered in the log. Yet the executioners were principally seeking for the men, and let most of the women escape. After completing all the execution possible on the outside of the shop, the ruffians pushed through the door and finished their bloody work. The terrible scene enacted there was one of the utmost brutality. It is told in the "History of Caldwell County," Missouri, with such excuses for the attack as the writers of such a history could employ. Nevertheless the diabolical deeds of these members of the state militia, are partly related as follows: "Esq. Thomas McBride was an old soldier of the Revolution. He was lying wounded and helpless, his gun by his side. A militiaman named Rogers came up to him and demanded it. "Take it," said McBride. Rogers picked up the weapon, and finding that it was loaded, deliberately discharged it into the old man's breast. He then cut and hacked the old veteran's body with a rude sword, or corn knife, until it was frightfully mangled. Wm. Reynolds, a Livingston County man, killed the little boy Sardius Smith, 10 years of age. The lad had run into the blacksmith shop and crawled under the bellows for safety. Upon entering the shop the cruel militiaman discovered the cowering, trembling little fellow, and without even demanding his surrender, fired upon and killed him, and afterwards boasted of the atrocious deed to Charles R. Ross and others. He described, with fiendish glee, how the poor boy struggled in his dying agony, and justified his savage and inhuman conduct in killing a mere child by saying, 'Nits will make lice, and if he had lived he would have been a Mormon.'" The names of those killed are as follows: Thomas McBride, Levi N. Merrick, Elias Benner, Josiah Fuller, Benjamin Lewis, Alexander Campbell, Warren Smith, George S. Richards, William Napier, Austin Hammer, Simeon Cox, Hiram Abbott, John York, John Lee, John Byers, Sardius Smith and Charles Merrick. Some of these were mere children. Many others were severely wounded but managed to escape with their lives, among them a boy, Alma Smith, who had the flesh of his hip shot away. He had the presence of mind to lie perfectly still and the fiends thought he was dead. Alma was miraculously healed through prayer and faith. After this terrible work the murderers proceeded to rob the houses, wagons and tents, and left the widows and children who escaped destitute of the necessities of life. They even stripped the bodies of the slain, and carried off their booty, shouting in fiendish glee and boasting of their deeds of blood, as though they were deeds of valor, worthy of the greatest praise and honor. Gathering of the Mob-Militia The same day of the massacre at Haun's Mill, General Samuel D. Lucas, in command of two thousand men, arrived at Far West. With him were Brigadier Generals Doniphan, Parks, Graham and Wilson, the latter another ruffian. General Clark was at Chariton, under a forced march, with the governor's exterminating order and a force of about one thousand men. As the troops approached Far West towards the evening of that day, they formed in double file about one half mile from the city. With a flag of truce they sent messengers to the city. They were met by Captain Morey, with a few other individuals, who desired to know what the gathering of the large armed force could mean, for as yet the "Mormon" people had not learned of the Boggs exterminating order. To their horror they were told that the body of troops were state militia, ordered there by the governor, to exterminate the people and burn the place. They demanded three persons in Far West, Adam Lightner, a non-"Mormon," John Cleminson, who had lost the faith, and his wife, to be brought to them. When these three came out, the messengers told them to leave Far West at once and save their lives, for they would be protected. The determination of the force of militia was to destroy Far West and kill the inhabitants. All three nobly said if the people were to be destroyed they would return and die with them. The officers immediately returned to the camp. Charles C. Rich was then dispatched with a flag of truce toward the camp of militia to have an interview with Generals Atchison and Doniphan, who in the past had shown some sympathy for the "Mormons." On his way he was fired at by Captain Bogart. Nevertheless, he continued on his way and was granted the interview with Doniphan, who informed him that General Atchison had been "dismounted" a few miles back, by order of the governor, for being too merciful to the "Mormons." He then plead with Doniphan to use his influence to protect the city from an attack, at least until the following morning. Doniphan replied that the governor had ordered the extermination of the "Mormons," but his order had not arrived, and until it did there would be no attack upon the Saints. However, he could not vouch for the action of Cornelius Gilliam's company, which had just arrived, painted and decorated as Indians; their commander styling himself the "Delaware Chief." These savages spent the night in making hideous yells and other disturbances. When Charles C. Rich returned to Far West and reported, Col. George M. Hinkle, who commanded the forces at Far West, sent another messenger to the mob-militia to plead for the lives of the people. He returned without a satisfactory answer and reported that he had learned that several members of the Church had been captured by some of the troops, and had been brutally murdered, with no one to raise a voice in protest. During the night the Saints made such temporary fortification as they were able and with grim determination prepared to fight the best they could to the last, being outnumbered more than five to one. Recruits were hourly joining the forces of their enemies. Among these came Col. Jennings and his band, fresh from the great "victory" at Haun's Mill. The Saints spent an anxious night in solemn supplication to the Lord. The women gathered such few loose articles as might be carried, and prepared for flight if the chance was offered them. Lyman Wight, with a small force, came from Adam-ondi-Ahman and succeeded in gaining Far West during the night. The Siege of Far West Early on the morning of the 31st, Col. Hinkle sent another messenger to General Doniphan. When he returned he stated that Doniphan had said that the governor's order had arrived and Lucas was preparing to carry it out. "He would be damned, if he would obey the order," was the report, "but Lucas could do as he pleased." The army, while encamped, permitted no person to go out or come in the city. Those who attempted it were shot at. Corn fields were destroyed and cattle, sheep and hogs wantonly killed by members of the mob-militia. Colonel Hinkle's Treachery About eight o'clock Col. Hinkle sought another interview, this time with General Lucas, to learn if some compromise could not be arranged to avoid a battle. Lucas promised to meet him with a flag of truce at two o'clock. At the time appointed the interview was held. Hinkle, John Corrill, who had within the past few weeks become disaffected, William W. Phelps and a Captain Morrison, met with Lucas and his aids when the following propositions were presented to Col. Hinkle for acceptance in behalf of the "Mormons:" "To give up their leaders to be tried and punished. "To make an appropriation of their property, all who had taken up arms, to the payment of their debts and indemnity for damage done by them. "That the balance should leave the state, and be protected out by the militia, but to be permitted to remain under protection until further orders were received from the Commander-in-Chief. "To give up the arms of every description, to be receipted for." At least, these were the terms according to the report Lucas made to Governor Boggs. What else he may have said is not on record. To these terms Col. Hinkle agreed, but asked to be given until the next day to comply with them. Lucas consented to this on the condition that Joseph Smith, Sidney Rigdon, Lyman Wight, Parley P. Pratt and George W. Robinson be turned over to the camp of the militia as hostages. If in the morning Hinkle failed to comply with the terms, these men would be returned to Far West, and the attack should commence on the city. If he did comply, then these brethren, among others, should be retained as prisoners to be tried. Hinkle returned to Far West and reported to Joseph Smith that the officers of the state militia desired an interview with the brethren mentioned, hoping that the difficulties might be settled without carrying out the exterminating order. Said Parley P. Pratt: "We had no confidence in the word of a murderer and robber; but there was no alternative, but to put ourselves into the hands of such monsters, or to have the city sacked, and men, women and children massacred. We therefore commended ourselves to the Lord, and voluntarily surrendered." As they approached the camp in compliance with this order, General Lucas, with a guard of several hundred men, rode up, and with a haughty air ordered his men to surround the brethren. Colonel Hinkle was heard to say: "General, these are the prisoners I agreed to deliver up." The prisoners were then marched into the camp surrounded by several thousand savage looking soldiers. "These all set up a constant yell," says Brother Pratt, "like so many bloodhounds let loose upon their prey. . . . If the vision of the infernal regions could suddenly be opened to the mind, with thousands of malicious fiends, all clamoring, exulting, deriding, blaspheming, mocking, railing, raging and foaming like a troubled sea, then could some idea be formed of the hell which we had entered." The prisoners were placed under a strong guard and forced to remain without shelter during the night in inclement winter weather. The guard blasphemed; mocked the Savior; demanded miracles and said: "Come, Smith, show us an angel; give us one of your revelations; show us a miracle; come, there is one of your brethren in camp whom we took prisoner yesterday in his own house, and knocked his brains out with his own rifle, which we found hanging over his fire place; he lies speechless and dying;[1] speak the word and heal him, and then we will all believe; or, if you are apostles or men of God deliver yourselves, and then we will be "Mormons."[2] Condemned to be Shot Thursday morning, November 1, 1838, Hyrum Smith and Amasa Lyman were brought by Col. Hinkle into the camp. That night a court martial was held, at which, besides the commanding officers of the mob-militia, Col. Hinkle, Judge Austin A. King, District Attorney Birch, and the Reverends Sashiel Woods, Bogart and several other priests, played a part. The prisoners were sentenced to be shot on the public square in Far West, Friday morning at 9 o'clock. This was, let it be said to their honor, over the protest of Generals Doniphan and Graham, and perhaps a few others. General Doniphan was given the order to carry out the execution. It was a most fortunate thing that he was selected, for he refused to obey the command. The order given him was as follows: "Brigadier General Doniphan: "_Sir_: You will take Joseph Smith and the other prisoners into the public square of Far West, and shoot them at 9 o'clock tomorrow morning." "Samuel D. Lucas," "Major General Commanding." General Doniphan replied to this order by saying to his superior: "It is cold blooded murder. I will not obey your order. My brigade shall march for Liberty tomorrow morning at 8 o'clock; and if you execute these men, I will hold you responsible before an earthly tribunal, so help me God." "A. W. Doniphan," "Brigadier General." Although this was an act of insubordination, it frightened the criminal general and his willing aids. No charge was ever made against Doniphan, for they dared not make one. Plundering of the Militia Col. Hinkle, according to his agreement, marched the militia companies at Far West out of the city and grounded their arms, which were the private property of the men who held them. Then the mob force was let loose. They entered the city without restraint, on pretext of searching the homes for additional arms. They tore up floors; ruined furniture; destroyed property; whipped the men and forced them to sign deeds to their property at the point of the bayonet; and violated the chastity of women, until their victims died. About eighty men were taken prisoners and the people were ordered to leave the state, and were forbidden, under threat of death, to assemble more than three in a place. Notwithstanding all this, General Lucas reported to the governor how orderly and decorous were his troops. Prisoners Taken to Independence The prisoners after an earnest appeal, were permitted to visit their homes, under a strong guard, to obtain a change of clothing. They were, however, given strict command not to speak, or enter into conversation with the members of their families. When the Prophet visited his home the children clung to his garments. He requested the privilege of a private interview with his family, which was denied him. Hyrum Smith, whose wife less than two weeks later was confined,[3] drew attention to the condition in his home; but received in answer only gibes and insults. Parley P. Pratt underwent a similar scene, and in the anguish of his soul appealed to General Moses Wilson, who answered him with an exultant laugh, and a taunting reproach. After these painful scenes, the prisoners were started for Independence, under a strong guard commanded by Generals Lucas and Wilson. On the way orders came from General Clark to have the prisoners sent to him, but this General Lucas was not willing to do. Clark, without question, wanted the honor of putting the prisoners to death. Through his vanity, Lucas wanted to exhibit them before their enemies in Jackson County, and pose as a great hero in triumph. Between the rivalry of the two, not forgetting the hand of the Lord which was over them, their lives were spared.[4] Prisoners in Richmond On the 3rd of November, 1838, the prisoners arrived in Jackson County and the next day were taken by order of General Lucas, to Independence. General Clark, however, would not permit them to stay, desiring to gain possession of them himself. Therefore, he sent Col. Sterling Price with instructions to have them removed immediately to Richmond, Ray County. They arrived in Richmond on the 9th, and were imprisoned in a vacant house. On their way they met General Clark, and asked him why they had been carried from their homes and what the charges were against them. Clark said he was not then able to determine, but would be prepared to tell in a short time. When they were confined Clark sent Price with two chains and padlocks and had the prisoners fastened together. The windows were then nailed down; the prisoners were searched and the only weapons they had (their pocket knives) were taken away. While this was going on armed guards stood with cocked guns pointed at them. Here the brethren were kept many days awaiting trial. Rebuking the Guards While incarcerated in this prison, the brethren were guarded by some of the vilest wretches that could be found, who spent their time in the presence of their prisoners relating their horrible deeds of wickedness. This thing continued for some time, when the Prophet, unable to stand it any longer, arose and rebuked them. The occurrence is graphically related by Elder Parley P. Pratt in the following words: "During this time Elder Rigdon was taken very sick, from hardship and exposure, and finally lost his reason; but still he was kept in a miserable, noisy and cold room, and compelled to sleep on the floor with a chain and padlock round his ankle, and fastened to six others. Here he endured the constant noise and confusion of an unruly guard, the officer of which was Colonel Sterling Price, since governor of the State. "These guards were composed generally of the most noisy, foul-mouthed, vulgar, disgraceful rabble that ever defiled the earth. . . . Mrs. Robinson, a young and delicate female, with her infant, came down to see her husband [George W. Robinson], and to comfort and take care of her father [Sidney Rigdon] in his sickness. When she first entered the room, amid the clank of chains and the rattle of weapons, and cast her eyes on her sick and dejected parent and sorrow-worn husband, she was speechless, and only gave vent to her feelings in a flood of tears. This faithful lady, with her little infant, continued by the side of her father till he recovered from his sickness, and till his fevered and disordered mind resumed its wonted powers. "In one of those tedious nights we had lain as if in sleep till the hour of midnight had passed, and our ears and hearts had been pained, while we had listened for hours to the obscene jests, the horrid oaths, the dreadful blasphemies and filthy language of our guards, Colonel Price at their head, as they recounted to each other their deeds of rapine, murder, robbery, etc., which they had committed among the 'Mormons' while at Far West and vicinity. They even boasted of defiling by force wives, daughters, and virgins, and of shooting or dashing out the brains of men, women and children. "I had listened till I became so disgusted, shocked, horrified, and so filled with the spirit of indignant justice that I could scarcely refrain from rising upon my feet and rebuking the guards; but had said nothing to Joseph, or any one else, although I lay next to him and knew he was awake. On a sudden he arose to his feet, and spoke in a voice of thunder, or as the roaring lion, uttering, as near as I can recollect, the following words: "SILENCE, _ye fiends of the infernal pit. In the name of Jesus Christ I rebuke you, and command you to be still. I will not live another minute and hear such language. Cease such talk, or you or I die THIS INSTANT!_ Majesty in Chains "He ceased to speak. He stood erect in terrible majesty. Chained, and without a weapon; calm, unruffled and dignified as an angel, he looked upon the quailing guards; whose weapons were lowered or dropped to the ground, whose knees smote together, and who, shrinking into a corner, or crouching at his feet, begged his pardon, and remained quiet till a change of guards. "I have seen the ministers of justice, clothed in magisterial robes, and criminals arraigned before them, while life was suspended on a breath, in the courts of England; I have witnessed a Congress in solemn session to give laws to nations; I have tried to conceive of kings, of royal courts, of thrones and crowns; and of emperors assembled to decide the fate of kingdoms; but dignity and majesty have I seen but once, as it stood in chains, at midnight, in a dungeon in an obscure village of Missouri."[5] General Clark at Far West In the meantime (November 4), General Clark arrived at Far West with 1600 men, and 500 more on the outskirts of the city. He ordered General Lucas to send to Adam-ondi-Ahman and there take all the "Mormon" men prisoners and secure their property, till the best means could be adopted for paying damages due to the mob troubles. On the 5th, Clark ordered all the men at Far West to form in line, when the names of fifty-six were called and they were made prisoners to await trial for something which was not defined. On the 6th, he again gathered the male portion of the population and read to them a written address which he had prepared. His Harangue Feeling safe in the presence of so many helpless men, and flanked by his troops, he made bold to impress upon the brethren the enormity of their crimes. He read to them a number of stipulations to which they must comply. The first, second and third, to the effect that they must surrender their leading men, deliver their arms, and sign over their properties to defray expenses of the "war." This, he said, they had done. The fourth is here repeated: "Another article yet remains for you to comply with, and that is, that you leave the state forthwith; and whatever may be your feelings concerning this, or whatever your innocence, it is nothing to me; General Lucas, who is equal in authority with me, has made this treaty with you--I approve of it--I should have done the same had I been here. I am therefore determined to see it fulfilled. The character of this state has suffered almost beyond redemption, from the character, conduct and influence that you have exerted, and we deem it an act of justice to restore her character to its former standing among the states, by every proper means. "The orders of the governor to me were that you should be exterminated, and not allowed to remain in the state, and had your leaders not been given up, and the terms of the treaty complied with, before this, you and your families would have been destroyed and your houses in ashes. "There is a discretionary power vested in my hands which I shall exercise in your favor for a season; for this lenity you are indebted to my clemency. I do not say that you shall go now, but you must not think of staying here another season or of putting in crops, for the moment you do this the citizens will be upon you. If I am called here again, in case of a non-compliance of a treaty made, do not think that I shall act any more as I have done--you need not expect any mercy, but extermination, for I am determined the governor's order shall be executed. As for your leaders, do not once think--do not imagine for a moment--do not let it enter your mind that they will be delivered, or that you will see their faces again, for their _fate is fixed--their die is cast--their doom is sealed."_ He then very graciously pleaded with them, and invoked the "Great Spirit, the unknown God," to make them sufficiently intelligent to break the chains of superstition, that they no longer worship man, and never again organize with bishops, presidents, etc., but to become like other men. Trial in Daviess County About this time Governor Boggs wrote General Clark to hold a military court in Daviess County, and try those "guilty of the late outrages, committed towards the inhabitants of said county." He was desirous of having the whole matter "settled completely, if possible" before the forces should be disbanded. "If the 'Mormons' are disposed," said Boggs, "voluntarily to leave the state, of course it would be advisable in you to promote that object, in any way deemed proper. The ringleaders of this rebellion, though, ought by no means to be permitted to escape the punishment they merit." General Robert Wilson was detailed to Daviess County to take possession of the prisoners. All the men in the town of Adam-ondi-Ahman were placed under arrest, and a court of inquiry instituted with the mobber Adam Black on the bench. Notwithstanding this, after three days of examination, Black acquitted them all. No one knew better than he of their innocence. The Charges Against Joseph Smith and Companions General Clark spent some time searching the laws to find some authority by which the Prophet and companions could be tried for treason by court martial. He even sent to Fort Leavenworth seeking such information, which could not be found. It caused him extreme annoyance that no law could be invoked to try private citizens by military code when there was no war. He knew some charges would have to be preferred against the accused, so he wrote the governor saying he had, on November 10, 1838, made out charges against the prisoners and had called Judge Austin A. King to try them as a committing court. He also suggested that they be tried by court martial, especially, said he, should Joseph Smith be so tried, but he could not discover authority for such procedure, and requested the opinion of the attorney general on that point. "There being no civil officers in Caldwell," he said, "I have to use the military to get witnesses from there, which I do without reserve." The civil officers in Caldwell, being "Mormons" had all been cast into jail, and of course were not available. He closed his epistle by saying the accused brethren were guilty of "treason, murder, arson, burglary, robbery, larceny, and perjury." The reply he received was to turn the prisoners over to the civil law, which order hurt him very much, for he hoped to have the pleasure of attending to their execution, after a military trial. In fact, he and Lucas had on several occasions set the date of execution, but the hand of the Lord was always over the afflicted brethren. The Trial Monday, November 12, 1838, Judge King sent out armed men to obtain witnesses, some of whom came and testified willingly to falsehoods; others came reluctantly. Among the witnesses who testified against the brethren were: Dr. Sampson Avard, originator of the "Danites," who, later, was excommunicated from the Church for the offense; John Corrill, George M. Hinkle, Reed Peck, John Cleminson, Burr Riggs, William W. Phelps, John Whitmer, and others who formerly belonged to the Church. The testimony of the prosecution continued until the 18th. Then the court called for witnesses for the defense; forty or more names were given, and the Reverend-Captain Rogart was dispatched with a company of militia to get them. He got them and brought them, not to the court, but to prison, and confined them there. During the week, the judge taunted the brethren because no witnesses appeared in their defense. Other names were given, and the same reverend-captain was sent for them. He did not find many, for the witnesses, learning what had happened to their fellows, could not be found. The few he did discover he also brought and cast behind the bars. In this manner the mock trial proceeded from day to day. On the 24th, twenty-three of the defendants were released, and by the 28th all the others were acquitted or admitted to bail, excepting the following: Joseph Smith, Sidney Rigdon, Hyrum Smith, Lyman Wight, Caleb Baldwin and Alexander McRae, who were ordered to be taken to Liberty, Clay County, and there committed to stand trial on the various charges named; Parley P. Pratt, Morris Phelps, Luman Gibbs, Darwin Chase and Norman Shearer, who were taken to Richmond Jail, there also to await trial for the same "crimes." Nature of the Testimony Some of the witnesses testified that the Church was a temporal kingdom, which would, according to the teachings of its leaders, eventually "fill the whole earth and subdue all other kingdoms." The seventh chapter of Daniel was referred to several times. The brethren were asked by the judge if they believed in Daniel's prophecy and when they answered in the affirmative, Judge King turning to his clerk said: "Write that down; it is a strong point for treason." The defendants' attorneys, Doniphan and Rees, protested saying, "Judge, you had better make the Bible treason." These attorneys advised their clients not to make any defense or attempt to furnish other witnesses, for it was useless. Doniphan observed that if a cohort of angels were to come down, and declare the prisoners innocent, it would all be the same, for Judge King had determined from the beginning to cast them into prison. Malinda Porter, Delia F. Pine, Nancy Rigdon, Jonathan W. Barlow, Thoret Parson, Ezra Chipman and Arza Judd, Jr., volunteered to testify for the defense, but were prevented from giving testimony favorable to the accused at the point of the bayonet. November 29, 1838, Joseph Smith and fellow prisoners were committed to the keeping of the sheriff of Clay County, who took them to Liberty and cast them in prison. Parley P. Pratt and fellows were likewise retained in Richmond, and thus ended this "trial" before Judge King. Notes 1. This was a brother named Carey, who had been beaten over the head until his brains oozed out. He died shortly afterwards, having been exposed in that condition without shelter, all afternoon and night. 2. _Autobiography of Parley P. Pratt_, p. 204. 3. During these trying scenes, November 13, 1838, while Hyrum Smith, with the Prophet and the other prisoners, were incarcerated, Joseph Fielding Smith, who afterwards became President of the Church of Jesus Christ of Latter-day Saints, was born at Far West. When he was but a few days old, members of this mob-militia entered the home, ransacked it, and turned the bedding, on which the infant lay, upside down, smothering him until his life was apparently gone when he was discovered. 4. Parley P. Pratt declared that General Wilson made the following statement: "It was repeatedly insinuated, by the other officers and troops, that we should hang you prisoners on the first tree we came to on the way to Independence. But I'll be d--d if anybody shall hurt you. We just intend to exhibit you in Independence, and let the people look at you, and see what a d--d set of fine fellows you are. And, more particularly, to keep you from that old bigot of a general, Clark, and his troops, from down county, who are so stuffed with lies and prejudice, that they would shoot you down in a moment." 5. _Autobiography of Parley P. Pratt_, pages 228-9. Chapter 26 The Expulsion from Missouri 1838-1839 The Case Before the Legislature In December, 1838, the Legislature of Missouri met. Governor Boggs laid before that body the information in his hands relative to the difficulty with the Latter-day Saints. This information was woefully lacking in the matter of the petitions and documents sent to him in defense of the Saints. On the 10th of that month Brigham Young, Heber C. Kimball, John Taylor and other brethren petitioned the legislature, setting forth their side of the case. This petition was presented to David R. Atchison and others, December 17. The following day Mr. Turner, from a joint committee, presented before the senate a report of findings, based on the governor's information. This report stated that the evidence was "not authenticated," and was confined chiefly to investigation of criminal charges against individuals under arrest; the evidence was _ex parte_; and without aid of further evidence, the committee could not form a satisfactory opinion in relation to the material points. For these reasons, and because "it would be a direct interference with the administration of justice, the committee reported that this document ought not to be published, with the sanction of the legislature." December 19, the petition of the brethren was presented by John Corrill, who had but recently departed from the Church. It was read in profound silence, but at the close of the reading, the house was in an uproar. A Mr. Childs, of Jackson County, denounced the petition saying there was not a word of truth in it. Mr. Ashley, of Livingstone County, denounced the "Mormons" as did also Mr. Young, of Lafayette. Ashley was one of the murderers at Haun's Mill, and even boasted of that slaughter before the house. Mr. Redman, of Howard County, and Mr. Gyer, of St. Louis, and a few other members, demanded a full investigation, for they believed there was truth in the petition, and the actions of those members in opposing an investigation was because they feared their evil deeds might be brought to light. The result of it all was that the petition was laid on the table, "until the 4th day of July next,"--Independence day. January 16, 1839, Mr. Turner introduced in the senate a bill "to provide for the investigation of the late disturbances in this state." The bill passed the senate, but when it came to the house (Feb. 4) it followed the petition and was laid on the table, also to be taken up on Independence day. Many considered this an approval of the wrongs committed on the "Mormons" in Missouri. David R. Atchison and a few others vigorously protested against such criminal action, but found themselves in the minority, for the motion prevailed by a majority of eleven votes. Legislative Appropriations In December, the legislature of Missouri appropriated two thousand dollars "to be distributed among the people of Daviess and Caldwell Counties." The "good" people of Daviess were very "generous" and felt that they could do without their portion of this appropriation, and let it be given to the people of Caldwell. They could well afford to do such a thing, for they had robbed the "Mormon" people of nearly all they possessed. They had ransacked their homes and carried off their household furniture and goods, and otherwise enriched themselves at the expense of the Saints who had dwelt among them. This sum, so it was pretended, was distributed among the people in Caldwell. Judge Cameron and others attended to the "distribution." The way they did it was to drive off the hogs belonging to the "Mormons" and shoot them, and without further bleeding, cut them up and deliver them to the Saints, at four or five cents a pound. They also "gave them a few calicos," and the "sweepings of an old store," charging them an extra price for the goods, and thus was the "munificient" sum of two thousand dollars distributed among the "Mormons." Later the same legislature appropriated two hundred thousand dollars to pay the troops for their work in driving the "Mormons" from the state. In this manner were law and justice administered in Missouri in the years 1838 and 1839. Extent of "Mormon" Losses The total value of the property destroyed in Missouri, which belonged to the Saints, is beyond our knowledge. It was estimated to be not less than two million dollars, from the time they first settled in that state until their expulsion. About twelve hundred members of the Church were driven from Jackson County in 1833, and all their property was lost to them. When again they were forced to leave Clay County, though they went peaceably at the request of the other citizens, they left behind them a vast amount of property for which no remuneration was ever received. When they were expelled from the state in the winter of 1838-9, the Saints numbered between twelve and fifteen thousand souls. All their property, except the little they were able to gather hastily and carry with them, was either destroyed or stolen by their enemies. In the appeal made to Congress and the President of the United States, in 1839, the amount of their losses was estimated at two million dollars. Claims against Missouri for the losses were presented to Congress in the sum of $1,381,044.00, and this represented only 491 individuals; many others who lost property, entered no claims for damages against that state. In addition to this loss of property, the Prophet Joseph paid in lawyers' fees, for the defense of the people and himself, against the unhallowed persecutions of their enemies, about fifty thousand dollars; with very little benefit in return. And for all this, the generous state of Missouri, for a show before the world of their charity and kindness toward the people they had robbed, could afford to appropriate the magnificent sum of two thousand dollars! And what of the blood of men, women and children which had been shed by these human fiends? In Liberty Prison After the mock trial in Richmond, Joseph Smith and his five companions were imprisoned in Liberty, Clay County, for a period of six months. Here they suffered, during that time, many untold hardships. Much of the time they were bound in chains. Their food was often not fit to eat, and never wholesome or prepared with the thought of proper nourishment. Several times poison was administered to them in their food, which made them sick nigh unto death, and only the promised blessings of the Lord saved them. Their bed was on the floor, or on the flat side of a hewn white oak log, and in this manner they were forced to suffer. Is it any wonder that they cried in the anguish of their souls unto the Lord, for relief from such inhuman treatment? Epistles From Prison The Lord did not forsake them. While they were confined, the brethren wrote a number of communications to the Saints. Occasionally their friends were privileged to visit them, but always in the presence of a strong and heavily armed guard. Letters with words of comfort were occasionally received, and in this way their spirits were buoyed up, which enabled them to stand their trials. On March 25, 1839, an epistle of special import was written from the prison to the Saints scattered abroad, and to the bishop, Edward Partridge, in particular. This epistle portrayed many of their grievances and expressed their love and fellowship for the Saints. Above all this, however, they poured out their souls to the Lord asking for relief, and wondering why they were so severely punished. The Lord gave them answer which comforted them and built them up in hope. They also received encouragement, and assurance of their delivery from bonds, which was soon to come to pass.[1] Release of Sidney Rigdon The Prophet wrote in his Journal that January 1, 1839, "dawned upon us as prisoners of hope, but not as sons of liberty. O Columbia, Columbia! How thou art fallen! 'The land of the free, the home of the brave!' 'The asylum of the oppressed'--oppressing thy noblest sons, in a loathsome dungeon, without any provocation, only that they have claimed to worship the God of their fathers according to his own word, and the dictates of their own consciences." Elder Parley P. Pratt and his companions in tribulation were still held in bondage in their doleful prison in Richmond. The brethren appealed to the supreme court in Missouri for a writ of habeas corpus. Twice their petition was denied. They also petitioned the judges of the county for like privileges, and sent a memorial to the legislature asking that they be granted a fair and impartial trial before an unprejudiced judge in some other circuit, where they might have hope of justice, which could not be obtained from Judge King. Finally, in the latter part of February, 1839, they prevailed on Judge Turnham, one of the county judges, who granted their request after some reluctance. The judge was afraid of the mob, for the threats were made by the members of the banditti, that if any judge, jury or court of any kind, should free the prisoners they would be killed. Great threatenings were made at the time of this trial, and the brethren would have been liberated, only for the blundering, wilfully or ignorantly, of their lawyers. Sidney Rigdon, who had suffered terribly because of exposure and the ill-treatment he had received, he being much older and less able to endure than the other brethren, was released by the action of the judge, at this time. Through a kindness on the part of the sheriff, Samuel Hadley, and the jailer, Samuel Tillery, he was let out of prison in the night, for fear of the mob, and told to make his way out of the state as soon as he could. Even as it was, he was pursued by a body of armed men; but having a good start made his way to Quincy, Illinois. Departure for Daviess The refusal on the part of the courts and officials to grant a final trial--for it should be remembered the brethren were being held on a preliminary hearing all these months--and the threatenings of numerous enemies caused the brethren to determine on making their escape if possible. Once they tried and failed. Again the opportunity presented itself, and the Lord indicated to them that if they were united they could gain their freedom, but the stubbornness of Lyman Wight defeated their purpose. The latter part of March, Elders Heber C. Kimball and Theodore Turley went to Jefferson City with necessary papers, to see the governor, but he was absent. However, they saw the secretary of state, who appeared astonished at the action of Judge King, and who wrote the judge a letter. They also saw the supreme court judges, but due to the blundering of their attorney, Doniphan, they were unable to obtain a writ of habeas corpus. They returned to Liberty on the 30th of March. April 4, they had an interview with Judge Austin A. King, who was angry to think they had been to see the governor. King said he could have done all that they desired, and would have signed their petition if he had been approached, for all the prisoners, but Joseph Smith, "and he was not fit to live." Fearing that the brethren might obtain a change of venue, Judge King hurried off with them, April 6, 1839, to Daviess County, where he hoped to continue his persecution. Perhaps he hoped they would be murdered, for a band of fifty men in Daviess County, on learning that the prisoners were coming, took an oath that they would neither eat nor drink until they had murdered the Prophet. The prisoners arrived at Gallatin, April 8, and the following day the examination of witnesses commenced before the grand jury, over which Judge King acted as the presiding judge. Judge Birch, the county judge, who previously assisted in the prosecution of the brethren, was associated with him. Both judges and jury were drunk while the case proceeded, and the men of the jury were members of the raiding party of Haun's Mill. They served on the jury during the day and as guards at night, and in their drunken debauchery boasted of their many crimes. On the 11th of April, they brought in a "true bill" against the prisoners for "murder, treason, burglary, arson, larceny, theft and stealing." A Change of Venue On April 15, 1839, the brethren obtained from Judge Birch a change of venue from Daviess to Boone County, and a mittimus was made out by him without date, name or place. The prisoners were fitted out with a two-horse wagon, necessary horses, and four men besides the sheriff, to guard them to Boone County. The prisoners numbered five, as follows: Joseph Smith, Hyrum Smith, Lyman Wight, Caleb Baldwin, and Alexander McRae. They started from Gallatin in the afternoon and went as far as Diahman, where they camped for the night at Judge Morin's. The next day they went about twenty miles where a jug of whiskey was procured, and all of the guards, save one, got drank and went to bed. The sheriff showed the prisoners the mittimus and said to them that Judge Birch told him never to carry them to Boone County, and never to show the mittimus, and, the sheriff said: "I shall take a good drink of whiskey and go to bed, and you may do as you are a mind to." The Escape The prisoners bought from the guards two of the horses, paying for one with clothing, and giving their note for the other. After four of the guards had retired and were asleep in drunken slumber, the fifth helped them to saddle the horses and started them on their way. Two of the brethren mounted and three went on foot, changing places from time to time. Said Hyrum Smith, "we took our change of venue for the state of Illinois, and in the course of nine or ten days arrived at Quincy, Adams County." They found their families in good health, but in a state of poverty due to their persecutions and expulsion from Missouri's soil. A "Concocted Plan" Samuel Tillery, the jailer at Liberty, told the prisoners that the persecutions against the Saints was a "concocted plan," framed by the various officers who took part in it, from the governor down. It was first planned in the fore part of the year 1838, but was not fully carried out until the militia was sent down against the Saints in Caldwell and Daviess Counties. "But," said Tillery, shortly before the removal of the brethren to Daviess County from Liberty Prison, "you need not be concerned, for the governor has laid a plan for your release." He also said that the governor was now ashamed enough of the whole transaction, and would be glad to set the prisoners at liberty, if he dared to do it. Without question the conspirators became alarmed. They did not plan the escape of the Prophet and associates because of any repentance, or remorse of conscience, but because of the fear of public sentiment, without as well as within the state. Knowledge of the dastardly actions of the officers of Missouri, who were pledged by oath to uphold and honor their constitution, which grants liberty to all citizens[2] in their religious worship, spread abroad into other commonwealths. The citizens of western Illinois received the exiled Saints with open arms, and invited them to make their homes among them. The governor of Iowa, Robert Lucas, wrote and spoke in a vehement manner in opposition to the treatment the "Mormon" people received in Missouri. He invited the Saints to make their homes within the borders of the territory of Iowa. All these things had their effect on the assassins in Missouri, and caused them to fear and tremble. Governor Boggs, himself, became sick of the reproach brought upon the state, and reached the point where he would have gladly released Joseph Smith and his fellow prisoners, but feared that such an action would properly be interpreted as an acknowledgment of his unlawful course. He preferred to have it so arranged that they could escape and appear before the world as fugitives from justice. Escape of Parley P. Pratt At the time Joseph Smith and his companions were sent to Liberty, Elders Parley P. Pratt, Morris Phelps, Luman Gibbs, Norman Shearer and Darwin Chase, were sent to Richmond, to await trial on the same charges. Here they suffered many untold hardships and deprivations in their dungeon, until April 24, 1839, a period of six months, when they were taken before the grand jury in Ray County, for a hearing of their case. The same notorious Judge Austin A. King presided at the deliberations of this body. Norman Shearer and Darwin Chase, who were only boys, were released, and King Follett, an aged man, was added to the list of prisoners. A change of venue having been granted them, the brethren were taken to Columbia, Boone County, and again cast into prison. In the meantime Luman Gibbs apostatized, hoping to gain his liberty, but the crafty officers, although they treated him with improved consideration, still kept him in prison to act as a spy on his former brethren. July 4, 1839, Elders Pratt, Phelps and Follett, assisted on the outside by Orson Pratt and a young man named John W. Clark, a brother-in-law of Elder Phelps, escaped in a very thrilling and novel manner. Elder Follett was re-captured, but the other two made their way, after many hardships and difficulties, to Illinois and the presence of their families. Elder Follett was again cast into prison and bound in chains, but in course of a month or two was dismissed, no charge having been proved against him. Departure of the Exiles With all three members of the First Presidency in prison, the burden of removing the Saints from Missouri was placed on the shoulders of President Brigham Young, of the council of the apostles. A public meeting was held at Far West, January 26, 1839, and a committee composed of the following brethren was selected to draft resolutions and consider means for the removal of the Saints from Missouri: Brigham Young, Heber C. Kimball, John Taylor, Alanson Ripley, Theodore Turley, John Smith and Don Carlos Smith. This committee went to work gathering such means as could be obtained, and devising plans for the removal of the poor. Later a committee on removal was appointed with the following members: William Huntington, chairman; Charles Bird, Alanson Ripley, Theodore Turley, Daniel Shearer, Shadrack Roundy and Jonathan H. Hale. During the winter months the exodus began, and many of the Saints gathered at Quincy, Illinois, where they received a kindly welcome. Due to their extreme poverty--for they had been robbed and plundered--many of the members of the Church were unable to get away before the spring of 1839. April arrived, and the vicious mobocrats met in council on the 6th, and determined that all the "Mormons" should be out of Caldwell County by the 12th of that month. All available teams were secured, and help was solicited from the members of the Church who were already in Illinois, and the remaining Saints at Far West began their journey from Missouri. Thirty families were removed into Tenney's Grove, twenty-five miles from Far West, by the 14th of April, on their way to Quincy. Most of the committee remained at Far West until the last. President Brigham Young was forced to leave about the middle of February, to save his life from the angry Missourians who sought it. From the Illinois side he directed the location of the Saints. Thursday, April 18, 1839, Elder Heber C. Kimball notified the members of the committee on removal to wind up their affairs at once, and be off, for their lives were in grave danger. An armed force went to the home of Theodore Turley to shoot him; similar action was taken against other members of the committee, and a number of mobbers tried to kill Heber C. Kimball in the streets of Far West. The members of the Church had now departed; many went by way of Richmond and the Missouri River to Quincy. The members of the committee who still remained, were given one hour to get out of the place. Hurriedly gathering up such articles as they could take with them, they departed. The mobbers then commenced to loot the homes, which had not already been looted of all they contained. Governor Boggs and his aids had gained a great victory; the Latter-day Saints had either been exterminated, or driven from the borders of Missouri, according to his order. Only those remained who were incarcerated, and the day of their deliverance was near at hand. Fulfilment of Prophecy A revelation was given July 8, 1838, calling John Taylor, John E. Page, Wilford Woodruff and Willard Richards to the apostleship. John Taylor and John E. Page were ordained under the hands of Brigham Young and Heber C. Kimball at a meeting held in Far West, December 19, 1838. In this revelation (Doc. and Cov., Sec. 118) the apostles were commanded to take their leave of the Saints from the temple lot in Far West on the 26th day of April, 1839. April had arrived and the Saints were scattered, likewise the members of the council of the apostles. On the 5th day of April, Samuel Bogart, the mobber, with John Whitmer and a few other apostates, came to the room occupied by the committee on removal and read this revelation to Theodore Turley. With much laughter and assurance that it could not be fulfilled, they called on him to renounce Joseph Smith, which now he must do as a rational man. The apostates said: "The twelve are now scattered all over creation; let them come here if they dare; if they do, they will be murdered. As that revelation cannot be fulfilled, you will now give up your faith." Turley jumped up and said: "In the name of God that revelation will be fulfilled." They laughed him to scorn. John Whitmer hung his head in shame. In the course of the conversation Turley asked John Whitmer if his testimony regarding the Book of Mormon was true, and Whitmer answered: "I now say, I handled those plates; there were fine engravings on both sides. I handled them;" and he then described how they were hung, and then he said, "They were shown to me by a supernatural power." The 26th day of April arrived, and so also did the apostles at the temple lot in Far West. Early that morning, these brethren and a few of the Saints assembled at the temple lot, and proceeded to transact the business of their mission as they were commanded, according to the following minutes: "At a conference held at Far West by the twelve, high priests, elders, and priests, on the 26th day of April, 1839, the following resolution was adopted: "Resolved: That the following persons be no more fellowshiped in the Church of Jesus Christ of Latter-day Saints, but excommunicated from the same, viz.: Isaac Russell, Mary Russell, John Goodson and wife, Jacob Scott, Sen., and wife, Isaac Scott, Jacob Scott, Jun., Ann Scott, Sister Walton, Robert Walton, Sister Cavanaugh, Ann Wanless, William Dawson, Jun., William Dawson, Sen., and wife, George Nelson, Joseph Nelson, and wife, and mother, William Warnock and wife, Jonathan Maynard, Nelson Maynard, George Miller, John Griggs and wife, Luman Gibbs, Simeon Gardner, and Freeborn Gardner.[3] "The council then proceeded to the building spot of the Lord's House; when the following business was transacted: Part of a hymn was sung, on the mission of the twelve. "Elder Alpheus Cutler, the master workman of the house, then recommenced laying the foundation of the Lord's House, agreeably to the revelation, by rolling up a large stone near the southeast corner. "The following of the twelve were present: Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, and John Taylor, who proceeded to ordain Wilford Woodruff and George A. Smith, who had been previously nominated by the First Presidency, accepted by the twelve, and acknowledged by the Church, to the office of apostles and members of the quorum of the twelve, to fill the places of those who had fallen. Darwin Chase and Norman Shearer, who had just been liberated from Richmond prison, where they had been confined for the cause of Jesus Christ, were then ordained to the office of the seventies." After vocal prayer by each of the members of the council of the twelve, and singing, the apostles took their leave of the Saints there assembled, and departed for Illinois, and later for their mission to Great Britain. And thus closed the history of the Latter-day Saints in Missouri until some future day. Notes 1. The prayer and the answer the Lord gave the Prophet are found in sections 121, 122, 123, of the Doctrine and Covenants. 2. The Constitution of Missouri read as follows: Article 4. That all men have a natural and indefeasible right to worship Almighty God according to the dictates of their own consciences; and that no man can be compelled to erect, support, or attend any place of worship, or to maintain any minister of the Gospel, or teacher of religion; that no human authority can control or interfere with the rights of conscience; that no person can ever be hurt, molested, or restrained in his religious professions, or sentiments, if he do not disturb others in their religious worship. Article 5. That no person, on account of his religious opinions, can be rendered ineligible to any office of trust or profit under this state; that no preference can ever be given by law, to any sect or mode of worship. 3. At a conference held in Quincy, Illinois, March 17, 1839, George M. Hinkle, Sampson Avard, John Corrill, Reed Peck, Frederick G. Williams, Thomas B. Marsh, Burr Riggs and several others were excommunicated from the Church. Part Four The Nauvoo Period Chapter 27 The Founding of Nauvoo 1839-1840 Seeking a New Home In January, 1839, the threats of the mob, and their violence, became so severe that the Saints at Far West were forced to flee from Missouri. In November, 1838, those members of the Church residing at Adam-ondi-Ahman had been driven from their homes, and General Clark, in his abusive harangue at Far West, told the people they must not think of remaining another season. Should they attempt to put in crops he would extend no mercy, and extermination at his hands would be their doom. The exodus was carried on as rapidly as circumstances would permit. Even in the inclement weather of the winter months the vanguard made their way eastward as far as Quincy, Illinois. Here they were met with a kindly welcome by the citizens of that place. Just where the Saints would locate was an indefinite problem, and the Prophet, still held in prison, could give them very little help. He advised them to locate in some friendly territory between Far West and Kirtland, where they might dwell in peace. It is likely that many of the refugees from Missouri, who started on their eastward journey expected to work their way back to the former settlements of the Saints in Ohio; but the hospitable treatment they received and the suggestions from the people of western Illinois, caused them to stop at Quincy. In fact, they could do little else in their stricken condition, and a kind word and a hand outstretched with relief, were most welcome. In Quincy an organization known as the Democratic Association extended every kindness to the exiles, and proffered to help them in their distress. Several meetings of this society were held, in which other citizens of Quincy took a part, in February and March of 1839. Sympathy was expressed for the "Mormons" and steps were taken to allay the prejudice of the misguided residents of Quincy, who felt an opposition to the Saints. At one of these meetings the "Mormons" were invited to attend, and Sidney Rigdon and others related the persecutions in Missouri, which account fell on sympathetic ears. Through this organization material assistance was given the Saints, and employment for many was provided. The organization voiced its disapproval of the evil treatment accorded the exiles while in Missouri, in the following resolutions: "Resolved, that we regard the rights of conscience as natural and inalienable, and the most sacred guaranteed by the Constitution of our free government. "Resolved, that we regard the acts of all mobs as flagrant violations of law; and those who compose them, individually responsible, both to the laws of God and man, for every depredation committed upon the property, rights, or life of any citizen. "Resolved, that the inhabitants upon the western frontier of the state of Missouri, in their late persecutions of the class of people denominated 'Mormons,' have violated the sacred rights of conscience, and every law of justice and humanity. "Resolved, that the governor of Missouri, in refusing protection to this class of people, when pressed upon by a heartless mob, and turning upon them a band of unprincipled militia, with orders encouraging their extermination, has brought a lasting disgrace upon the state over which he presides." The Saints also were kindly received by Governor Thomas Carlin and United States Senator Richard M. Young, and many other prominent citizens of western Illinois. In a communication to the Quincy _Argus_, Elder John Taylor expressed the gratitude of the "Mormon" people, and said they felt under peculiar obligations to the citizens of Quincy; but he warned them against imposition on the part of any who may pretend to belong to the community of Latter-day Saints, but who were not--either those who never belonged to the Church, or those who, for cause, had been expelled. While the sympathies of these good people were, without question, given in sincerity, nevertheless there was more or less selfishness connected with their action. It is quite evident, from events to follow, that they expected to obtain some political and business advantages, out of the kindness extended to these destitute and stricken refugees, who sought a haven of peace and rest within the borders of the state. The expulsion from Missouri occurred shortly before one of the most intense presidential elections, and a residence within the State of Illinois for six months gave the citizens a right to vote. The politicians on both sides lost no opportunity to seek the advantage which the "Mormon" vote would bring; and the "Mormons," too heavily engaged with thoughts of recent persecutions, and hopes of building communities where they could dwell in perfect peace, failed to comprehend the situation in which they were being placed. By siding with one faction, it was bound to alienate the other, and thus cause bitterness of feeling which might not be overcome. In course of time such proved to be the case. Committee to Locate Lands While the Saints were gathering at Quincy, committees were appointed to seek out suitable places for permanent settlement. A meeting was held in February, 1839, to consider the proposition of purchasing about twenty thousand acres, at two dollars an acre, between the Des Moines and Missouri Rivers, on what were called half-breed lands. Other sites were also considered from time to time, but no definite action was taken until the arrival of Joseph Smith at Quincy, from his long confinement in Liberty prison. Elder Israel Barlow, on his flight from Missouri, made his way to the northeast and arrived in a destitute condition near the mouth of the Des Moines River. There he was kindly received and related the sad experiences of the Latter-day Saints. He made the acquaintance of Dr. Isaac Galland, who owned considerable property both in Iowa and Illinois, a short distance farther north. Mr. Galland resided at a place called Commerce, in Hancock County, Illinois, about fifty miles up the Mississippi from Quincy and lying on the bank of the river. Commerce Mr. Galland in a communication to David W. Rodgers, suggested that the Saints locate in Iowa, which was a territory; for he thought they would be more likely to receive protection from mobs under the jurisdiction of the United States, than they would in a state of the Union, "where murder, rapine and robbery are admirable (!) traits in the character of a demagogue; and where the greatest villains often reach the highest offices." He also wrote to Governor Robert Lucas of Iowa, who had known the "Mormon" people in Ohio, and who spoke very highly of them as good citizens. However, when the Prophet arrived at Quincy in April, he purchased from Hugh White a farm of one hundred and thirty-five acres, for the sum of five thousand dollars; also another farm from Dr. Isaac Galland lying west of the White purchase, for nine thousand dollars. This property, which was located in the vicinity of Commerce was secured on long time notes. To these farms the destitute Saints commenced to gather, also to the little town of Montrose on the Iowa side of the river. Joseph Smith Moves to Commerce Friday, May 10, 1839, President Joseph Smith took up his residence in a small log house on the bank of the Mississippi, on the White purchase, one mile south of Commerce. The first house built by any of the Saints in that part was raised by Theodore Turley, in June, 1839. When the purchase was made of the White and Galland property, Commerce consisted of one stone house, three frame and two block houses, three of which were log cabins. Between Commerce and David Hibbard's place on the south front of the river there were four houses, three of which were log cabins, and into one of these the Prophet moved. The place was virtually a wilderness. The land was covered with trees and bushes, and much of it, in the lower parts near the river, was so wet that travel by team was impossible, and on foot, most difficult. Notwithstanding the unhealthful condition, the Prophet felt that by draining the land, and through the blessing of the Lord, the place could be made a pleasant habitation for the Saints, and he decided to build a city there. There was inspiration in this decision, for this was an excellent site for the building of a city, when the unfavorable conditions of the lowlands were removed. The Mississippi makes a half circle around the place, giving three fronts on the river. The ground gradually rises from the river front for a distance of about one mile to the common level of the prairie lands which extend beyond. A more beautiful site could not be imagined. The City of Nauvoo The name "Commerce" was soon changed to "The City of Nauvoo." This word is of Hebrew origin, and "signifies a beautiful situation, or place," says the Prophet, "carrying with it, also, the idea of rest; and is truly descriptive of the most delightful location. It is situated on the east bank of the Mississippi River, at the head of the Des Moines Rapids, in Hancock County, bounded on the east by an extensive prairie of surpassing beauty, and on the north, west and south, by the Mississippi." Nauvoo is about one hundred and ninety miles up the river from St. Louis, and nearly the same distance from Chicago, towards the west. Other Sites Chosen Other lands were also purchased, for the gathering of the Saints, all on easy terms. Additional property adjoining that obtained from White and Galland was obtained from David Hibbard, Daniel H. Wells, Hiram Kimball, Horace R. Hotchkiss and others, which later became a portion of the city of Nauvoo. Across the river on the Iowa side, extensive holdings also were obtained. The village of Nashville, in Lee County, with twenty thousand acres adjoining, were purchased; also other lands opposite Nauvoo. Here the Prophet instructed the Saints that a city should be built, to be called Zarahemla. A number of members of the Church had located here when the Saints were driven from Missouri, and it appeared to be a suitable location for a permanent settlement of the people. Stakes of Zion Organized At the general conference held at Commerce, October 5-7, 1839, two stakes of Zion were organized, one at Commerce, with William Marks as president, and one in Iowa, with John Smith as president. Later a number of other stakes were organized in Quincy, Lima, Columbus and Geneva, Illinois, but they did not continue very long.[1] The idea seemed to be that the Latter-day Saints should spread out over considerable territory, and form organizations in various parts of the country, but this plan was abandoned, and the Saints scattered abroad were commanded by revelation in January, 1841, to gather to Hancock County, Illinois, and to Lee County, Iowa, and to build up the settlements in these parts occupied by the members of the Church. This was, the presidency wrote, "agreeable to the order of heaven." Consequently, the Saints began to immigrate to Nauvoo, and the city grew rapidly by such additions. About one year after the location of the site, Nauvoo had a population of over three thousand souls, and six years later, at the time of the great western exodus, about twenty thousand. The stake at Zarahemla was later discontinued, but John Smith remained there to preside over the Saints in Iowa. Miraculous Healing of the Sick Due to the unhealthful condition of the place when the people first arrived at Commerce, many were taken sick with malaria fever, and were nigh unto death. Some of the refugees were sheltered only by tents and wagon covers, for there had been little time, and less means, by which houses, even of logs, could be built. On the morning of July 22, 1839, the Prophet arose from his own bed of sickness and being filled with the Spirit of the Lord, he went forth along the river bank healing all who were afflicted. Among the number were Henry G. Sherwood and Benjamin Brown, who appeared in a dying condition. He later crossed over the river to Montrose and healed Brigham Young and a number of other brethren of the twelve, and took them along with him to assist him in this ministry. What took place in Iowa is thus related by Elder Wilford Woodruff: "After healing all the sick upon the bank of the river as far as the stone house, he called upon Elder Kimball and some others to accompany him across the river to visit the sick at Montrose. Many of the Saints were living at the old military barracks. Among the number were several of the twelve. On his arrival, the first house he visited was that occupied by Elder Brigham Young, the president of the quorum of the twelve, who lay sick. Joseph healed him, then he arose and accompanied the Prophet on his visit to others who were in the same condition. They visited Elder W. Woodruff, also Elders Orson Pratt and John Taylor, all of whom were living in Montrose. They also accompanied him. The next place they visited was the home of Elijah Fordham, who was supposed to be about breathing his last. When the company entered the room the Prophet of God walked up to the dying man, and took hold of his right hand and spoke to him; but Brother Fordham was unable to speak, his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. Joseph held his hand and looked into his eyes in silence for a length of time. A change in the countenance of Brother Fordham was soon perceptible to all present. His sight returned, and upon Joseph asking him if he knew him, he, in a low whisper, answered, 'Yes.' Joseph asked him if he had faith to be healed. He answered, 'I fear it is too late; if you had come sooner I think I would have been healed.' The Prophet said, 'Do you believe in Jesus Christ?' He answered in a feeble voice, 'I do.' Joseph then stood erect, still holding his hand in silence several moments; then he spoke in a very loud voice, saying: 'Brother Fordham, I command you in the name of Jesus Christ to arise from this bed and be made whole.' His voice was like the voice of God, and not of man. It seemed as though the house shook to its very foundations. Brother Fordham arose from his bed and was immediately made whole. His feet were bound in poultices, which he kicked off, then putting on his clothes, he ate a bowl of bread and milk, and followed the Prophet into the street." In this manner the Prophet and the brethren passed from house to house, healing the sick and recalling them from the mouth of the tomb. It was on this occasion that a man, not a member of the Church, seeing the mighty miracles which were performed, begged the Prophet to go with him and heal two of his children who were very sick. The Prophet could not go, but said he would send some one to heal them. Taking from his pocket a silk handkerchief he handed it to Elder Wilford Woodruff and requested him to go and heal the children. He told Elder Woodruff to wipe the faces of the children with the handkerchief, and they should be healed. This he did and they were healed. "As long as you keep that handkerchief," said Joseph to Brother Woodruff, as he sent him on his way, "it shall remain a league between you and me." Incorporation of the City of Nauvoo Nauvoo was incorporated in December, 1840. On the 16th day of that month Governor Thomas Carlin signed the bill. Stephen A. Douglas was secretary of state; and Abraham Lincoln, a member of the legislature, had favored the bill. The boundaries of the city were defined, with ample provision for expansion. The city council was to consist of a mayor, four aldermen and nine councilors. The election was to take place on the first Monday in February, 1841. A Liberal Charter The charter of the city was one of most liberal powers. It was all--yes, even more--than the Saints, so long harassed by mobs, had hoped to receive. It contained twenty-eight sections and was bounded in its limitations only by the Constitution of the United States and that of the state of Illinois. All the powers "conferred on the city council of the city of Springfield" were granted to the city of Nauvoo. The Mayor and Aldermen were given all the powers of justices of the peace, both in civil and criminal cases, arising under the laws of the state. A municipal court was provided composed of the mayor as chief justice, and the aldermen as associates. This court had power to grant writs of habeas corpus under all cases arising under the ordinances of the city council, and trial by jury was guaranteed before twelve men. The University of Nauvoo The city council was authorized to establish and organize the "University of the City of Nauvoo," for "the teaching of the arts, sciences and learned professions." This institution was to be under the management of a board of trustees, consisting of a chancellor, registrar and twenty-three regents. These trustees were to be appointed by the city council, and they were empowered with all the "privileges for the advancement of the cause of education which appertain to the trustees of any other college or university of this state." The Nauvoo Legion Another provision granted the city council the power to "organize the inhabitants of said city, subject to military duty, into a body of independent military men, to be called the 'Nauvoo Legion,' the court martial of which shall be composed of the commissioned officers of said legion, and constitute the law-making department, with full power and authority to make, ordain, establish, and execute all such laws and ordinances as may be considered necessary for the benefit, government, and regulation of said legion; provided said court martial shall pass no law or act, repugnant to, or inconsistent with the Constitution of the United States, or of this State; and provided also that the officers of the legion shall be commissioned by the governor of the State." This legion was to perform the same amount of military duty as other bodies of the regular militia, and to be subject to the call of the mayor in executing the laws and ordinances of the city, and the governor for public defense. Election of Municipal Officers On the day appointed the election was held and John C. Bennett, who had taken a most active part in the securing of the charter, was elected mayor. The aldermen were William Marks, president of the stake, Samuel H. Smith, Newel K. Whitney and Daniel H. Wells, the latter at that time, not a member of the Church. The counselors were, Joseph Smith, Hyrum Smith, Sidney Rigdon, Charles C. Rich, John T. Barnett, Wilson Law, John P. Greene, Don Carlos Smith, and Vinson Knight. The council appointed Henry G. Sherwood, marshall; James Sloan, recorder; Robert B. Thompson, treasurer; James Robinson, assessor; and Austin Cowles, supervisor of streets. When the Nauvoo Legion was organized, Joseph Smith was elected lieutenant general, which position he held until his death. Character of the Mayor John C. Bennett, the first mayor of Nauvoo, came to that place near the close of the year 1840. He was born in Massachusetts in 1804; practiced medicine in Ohio and later in Illinois. He first heard of the Latter-day Saints during their persecutions in Missouri, and in the summer of 1840 corresponded with the Prophet, expressing great sympathy for the Saints, and disapproval of the evil treatment they had received. At the time of his writing he was quartermaster-general of the state of Illinois, and had previously served as "brigadier general of the Invincible Dragoons," in the state militia. After coming to Nauvoo he joined the Church and was the most active agent in securing the city charter. He was a man of some ability, with many human weaknesses, and was bombastic and self-important. We must give him credit for sincerity of purpose in joining the Church although, without question, he was seeking worldly fame; but through later immoral conduct he became most bitter in his feelings, and an arch-traitor to the cause. His inaugural address, delivered February 3, 1841, contains many worthy sentiments, but expressed in a spirit of pedantry which spoiled much of the good effect. Freedom for All The first act passed by the city council of Nauvoo, was a resolution presented by Joseph Smith thanking the governor, the council of revision and the legislature of the state of Illinois, "for their unparalleled liberality" for the powers which the charter conferred. Later, but among the first ordinances introduced, was one assuring protection to Catholics, Presbyterians, Methodists, Baptists, Latter-day Saints, and all other religious organizations. As the ordinance read, they were to have, "free toleration and equal privileges in this city, and should any person be guilty of ridiculing and abusing, or otherwise deprecating another, in consequence of his religion, or of disturbing or interrupting any religious meeting within the limits of this city, he shall, on conviction before the mayor or municipal court, be considered a disturber of the public peace, and fined in any sum not to exceed five hundred dollars, or imprisonment not exceeding six months." In various other ways were the liberties and personal rights of the citizens safeguarded against the acts of rowdies, mobbers, and disturbers of the peace. Notes 1. See table of stakes in appendix. Chapter 28 Foreign Missionary Labors 1839-1841 The Foreign Mission of the Twelve On the 26th day of April, 1839, a majority of the apostles took their leave of the Saints at Far West--then a hostile land--to go forth and declare the everlasting Gospel "over the great waters" as they had been commanded. The families of these brave men had been recently and ruthlessly banished from their homes, and were on their journey seeking shelter and a friendly habitation. It required the greatest courage and the highest quality of faith for men to go forth across the ocean to a foreign country to preach the Gospel without purse or scrip, leaving their families in poverty, homeless, destitute, and ill. Yet this was the test to which these brethren were put at this time. They did not fail, but manfully and nobly took up their cross and started on their missions. Other brethren, of the seventies, just as faithful, accompanied them on their journey to the foreign field. No sooner was the main body of the Saints located in Iowa and Illinois, out of the reach of mobs, than most of the members of the council of the twelve started on their way to the British Isles. On the 2nd day of July, 1839, the presidency met with the apostles, and some others who were to accompany them, and gave them instructions pertaining to their labors. On this occasion many important items on doctrine, the Priesthood, and the deportment of missionaries in the field, were discussed. In the course of his instructions President Joseph Smith taught them to beware of self-sufficiency, and to observe charity and wisdom and to exercise the principle of mercy; for if we forgive our brother, or even an enemy, before he repent or ask forgiveness, our heavenly Father will be equally merciful unto us. He further instructed them that they were not sent out to be taught, but to teach, and to be honest, open and frank, in all intercourse with mankind. He closed his instructions with the following words: "I will give you one of the keys of the mysteries of the kingdom. It is an eternal principle, that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy and if he does not repent will apostatize, as God lives. The principle is as correct as the one that Jesus put forth in saying that he who seeketh a sign is an adulterous person; and that principle is eternal, undeviating, and firm as the pillars of heaven; for whenever you see a man seeking after a sign, you may set it down that he is an adulterous man." Items on Priesthood About this time he also instructed the brethren on various matters of Priesthood, from which the following excerpts are taken: "The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the creation, before the world was formed. . . . He is Michael the Archangel, spoken of in the scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven. "The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven, it is by Adam's authority. "Daniel in his seventh chapter speaks of the Ancient of Days; he means the oldest man, our father, Adam, Michael; he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the father of the human family, and presides over the spirits of all men and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family. . . . "The keys were first given to him and by him to others. He will have to give an account of his stewardship, and they to him. "The Priesthood is everlasting. The Savior, Moses, and Elias, gave the keys to Peter, James and John, on the mount, when they were transfigured before him. . . . "Christ is the Great High Priest, Adam next."[1] Epistle of the Twelve After receiving their charge from the First Presidency, before their departure for their fields of labor, the members of the council of the twelve, wrote an epistle to the elders of the Church, the churches scattered abroad, and all the Saints, giving them instruction: and encouragement in their afflictions. To the Saints they said: "We wish to stimulate all the brethren to faithfulness; you have been, tried, you are now being tried; and those trials, if you are not watchful, will corrode the minds, and produce unpleasant feelings; but recollect that now is the time of trial; soon the victory will be ours. Now may be a day of lamentation--then will be a day of rejoicing. Now may be a day of sorrow--but by and by we shall see the Lord; our sorrow will be turned into joy, and our joy no man taketh from us." To the elders they said: "God has called you to an important office. He has laid upon you an onerous duty. He has called you to an holy calling, even to be the priests of the Most High God, messengers to the nations of the earth; and upon your diligence, your perseverance and faithfulness, the soundness of the doctrines which you preach, the moral precepts that you advance and practice, and upon the sound principles that you inculcate, while you hold that Priesthood, hang the destinies of the human family. You are the men that God has called to spread forth his kingdom. He has committed the care of souls to your charge, and when you received this Priesthood, you became the legates of heaven; and the Great God demands it of you, that you should be faithful; and inasmuch as you are not, you will not be chosen; but it will be said unto you, 'Stand by and let a more honorable man than thou art take thy place and receive thy crown.'" The Missionaries Depart At a meeting held in Commerce, Sunday, July 7, 1839, Elders Brigham Young, John Taylor, John E. Page, Wilford Woodruff and Orson Hyde, made their farewell remarks before their departure on their foreign mission. The following day Elders Taylor and Woodruff took up their journey toward their field of labor. Sunday, July 28, Elder Parley P. Pratt, who had arrived in Commerce on the 10th from his long confinement in Missouri prisons, made his farewell talk; so also did his brother Orson, who had assisted Parley in his escape. August 29, Elders Parley P. Pratt, Orson Pratt and Hiram Clark left Commerce on their missionary journey, and they were followed September 18, by President Brigham Young and Elder Heber C. Kimball. Elders George A. Smith, Reuben Hedlock and Theodore Turley, left three days later. William Smith, of the council of the twelve, failed to go. Willard Richards, not yet ordained an apostle, was in England where he had remained since the opening of the mission. Elders Orson Hyde and John E. Page were shortly afterwards set apart for a mission to Palestine to dedicate the land for the return of the Jews, and there was one vacancy in the council caused by the death of David W. Patten, which was not filled until April, 1841, when Lyman Wight was chosen. Circumstances under which these brethren departed were extremely distressing, as may be well imagined. Elder Heber C. Kimball thus reports the departure of President Brigham Young and himself on their missionary journey: "September 14, President Brigham Young left his home at Montrose to start on the mission to England. He was so sick that he was unable to go to the Mississippi, a distance of thirty rods, without assistance. After he had crossed the river he rode behind Israel Barlow on his horse to my house, where he continued sick until the 18th. He left his wife sick with a babe only three weeks old, and all his other children were sick and unable to wait upon each other. Not one soul of them was able to go to the well for a pail of water, and they were without a second suit to their backs, for the mob in Missouri had taken nearly all he had. On the 17th Sister Mary Ann Young got a boy to carry her up in his wagon to my house, that she might nurse and comfort Brother Brigham to the hour of starting. "September 18, Charles Hubbard sent his boy with a wagon and a span of horses to my house; our trunks were put into the wagon by some brethren; I went to my bed and shook hands with my wife who was then shaking with a chill, having two children lying sick by her side; I embraced her and my children, and bade them farewell. My only well child was little Heber P., and it was with difficulty he could carry a couple of quarts of water at a time, to assist in quenching their thirst. "It was with difficulty we got into the wagon, and started down the hill about ten rods; it appeared to me as though my very inmost parts would melt within me at leaving my family in such a condition, as it were almost in the arms of death. I felt as though I could not endure it. I asked the teamster to stop, and said to Brother Brigham, 'This is pretty tough, isn't it; let's rise up and give them a cheer.' We arose, and swinging our hats three times over our heads, shouted: 'Hurrah, Hurrah for Israel.' Vilate, hearing the noise, arose from her bed and came to the door. She had a smile on her face. Vilate and Mary Ann Young cried out to us: 'Goodby, God bless you.' We returned the compliment, and then told the driver to go ahead. After this I felt a spirit of joy and gratitude, having had the satisfaction of seeing my wife standing upon her feet, instead of leaving her in bed, knowing well that I should not see them again for two or three years" (_"Life of Heber C. Kimball,"_ p. 275). The conditions of some of the other brethren were little better. Elders George A. Smith and companions upset their wagons in the soft ground before they got out of sight of the village of Commerce, and Elders Smith and Turley were so weak they could not get up, and Brother Hedlock had to lift them into the wagon again. Soon after, as they were on their way, some gentlemen passing them asked who had been robbing the burying ground; so miserable did they appear.[2] After passing through many hardships, traveling without purse or scrip, the Lord coming to their assistance many times in a miraculous way, these brethren finally reached their destination. Elders John Taylor, Wilford Woodruff and Theodore Turley arrived in Liverpool, January 11, 1840, and were followed by President Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, George A. Smith and Reuben Hedlock, who arrived April 6, after a stormy passage of twenty-eight days. At the time of sailing, President Young and Elder Kimball were still in poor health, and Elder George A. Smith was suffering extremely with ague. It was impossible for the brethren journeying on this mission to go together in a body, and inadvisable. Due to sickness they were detained many days, yet they pursued their course as rapidly as circumstances would permit. As President Young and party left the New York harbor, the shore resounded by the voices of the assembled Saints who had come to bid them farewell on their journey. They unitedly sang: "The Gallant Ship is under Way," composed by Elder William W. Phelps. Ordination of Willard Richards The first council meeting of the apostles on foreign soil was held in Preston, England, April 14, 1840, at the house of Elder Willard Richards, who on this occasion was ordained to the apostleship by President Brigham Young, and under the hands of all the brethren of the council who were present. Other business was transacted and the brethren assigned to fields of labor. On this occasion Brigham Young was also unanimously sustained by the brethren of the twelve as the president of that council. There were present: President Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith and Willard Richards. The Millennial Star A general conference of all the Saints in the British Isles was held in Preston the following day, April 15, 1840, at which there were present, or represented, the following: elders, 36; priests, 45; teachers, 36: deacons, 11; members, 1686, all contained in 34 branches which had been raised up since the opening of that mission by Elder Kimball and companions in 1837. At this conference it was decided to publish a hymn book, and a monthly periodical under the direction and superintendency of the twelve, for the benefit and information of the members of the Church. The next day, in a council meeting of the apostles, Parley P. Pratt was chosen to edit the monthly periodical which was to be called _"The Latter-day Saints' Millennial Star,"_ which soon made its appearance and has been issued continuously ever since. The committee selected to prepare for printing a book of hymns was Brigham Young, Parley P. Pratt and John Taylor. British Copyright of the Book of Mormon It was also decided, agreeable to the counsel of the First Presidency previously obtained, that copyright of the Book of Mormon and of the Doctrine and Covenants be secured in England; and that editions of these books be printed. The first number of the _Millennial Star_ was issued in Manchester, in pamphlet form of twenty-four pages, Wednesday, May 27, 1840. Later the place of publication was transferred to Liverpool, which became the headquarters for most of the publications of the Church, until comparatively recent years. The First Patriarch in England Under the labors of the twelve and their missionary companions, branches of the Church had sprung up in various parts of England, and the population of the Church was now growing rapidly. At another council meeting of the twelve, held April 16, 1840, it was decided that a patriarch be ordained, and the honor fell to the lot of Elder Peter Melling, a most worthy man, who was ordained in Preston the following day. Early in 1841, John Albiston was also ordained to this sacred calling. Individual Labors of the Twelve Elders John Taylor, Wilford Woodruff and-Theodore Turley, the first of the missionaries to arrive in England, met in a special council Friday, January 17, 1840, with Joseph Fielding and Willard Richards of the presidency of the British Mission, and decided on their fields of labor. It was agreed that Elders Taylor and Fielding should go to Liverpool; Elder Hiram Clark, to Manchester, with Elder William Clayton; and Brother Richards to labor where the Spirit should direct. In Liverpool Elders Taylor and Fielding raised up a branch of about thirty members before the arrival from America of the other brethren of the twelve. This number rapidly increased and at the beginning of the year 1841, numbered more than two hundred souls. In March, 1842, the headquarters of the mission were transferred to Liverpool. In Herefordshire In the Potteries of Staffordshire, Elders Woodruff and Turley found a fruitful field. Elder Woodruff labored in Burslem, Hanley, Stoke, Lane End and the Potteries from the 22nd of January, 1840, to the 2nd of March, preaching every night in the week, and two or three times on the Sabbath day, and the people flocked to hear his words and many were baptized. While preaching on the Sabbath, March 1, which was the anniversary of his birth, the Lord manifested to him that he was to leave that part of the country and go to the south. Acting on the impression from the Spirit, he left on the 3rd of March and continued his journey to the farming communities of Herefordshire and stopped at the home of Mr. John Benbow, at Castle Frome, Ledbury. Mr. Benbow was a wealthy farmer, cultivating some three hundred acres of land. Elder Woodruff presented himself to this gentleman as a missionary from America and an elder of the Church of Jesus Christ of Latter-day Saints, who had been sent to preach the Gospel to him and his household and all the inhabitants of the land. Mr. Benbow rejoiced in the statements of Elder Woodruff, and informed him that there were in that place six hundred persons and more, who had broken off from the Methodists and had taken the name of "United Brethren." They had forty-five preachers and a number of meeting houses that were duly licensed according to the law of the land. They were searching for light and truth. Losing no time, on the morning of the 5th, Brother Woodruff stated he would like to begin his labors by preaching to the people. There was a large hall in the mansion of Mr. Benbow, which was available for that purpose, and the people were invited to come and hear the new message, from the new world across the sea. The people of the neighborhood deserted their ministers and came to hear this strange preacher, who, in the course of a short time, baptized over six hundred persons in that place. At the meeting held on March 8, a constable, sent through complaint of the parish rector, came to arrest him for "preaching to the people." Elder Woodruff said he had a license to preach as well as the rector, and if the constable would take a chair and sit beside him until the close of the meeting he would be at his service. He then launched forth on a discourse treating the first principles of the Gospel, and at the close of the meeting opened the door for baptism, and several came forward to be baptized; among the number were four preachers and the constable, who said, "Mr. Woodruff, I would like to be baptized." The constable went to the rector and told him that if he wanted Mr. Woodruff arrested, he must go himself and serve the writ, for he had heard him preach the only true Gospel sermon he had ever heard. The rector then sent two clerks of the Church of England as spies, and they were both baptized. The ministers and rectors of the Church of England then sent a petition to the Archbishop of Canterbury, to request Parliament to pass a law prohibiting the "Mormons" from preaching in the British nation, stating that they had baptized fifteen hundred persons, many of whom were members of the Church of England. But the Archbishop, knowing well that the laws of England permitted religious freedom, replied that the petitioners, if they had the worth of souls at heart as much as they valued ground where hares, foxes and hounds ran, they would not lose so many of their flock. The other brethren also met with remarkable success. The field was ripe, ready for the harvest, and thousands of the house of Israel were soon gathered into the fold. At a conference of the Church in the British Isles held in October, 1840, there was reported a Church membership of about 4,000 souls, and in the meantime a number had emigrated to the United States. The First Emigration to the United States In June, 1840, a company of forty Saints sailed in the ship _Britannia_ from Liverpool for New York, being the first Saints to leave England for Zion. The Mission to Palestine At the general conference of the Church held in Nauvoo, Hancock County, April 6-8, 1840, Elder Orson Hyde, who had not departed for England with the other apostles, was appointed to take a mission to Palestine to dedicate there the land for the gathering of the Jews. Elder John E. Page, who had also tarried at home, was called to accompany him. While addressing the congregation on the 6th, Elder Hyde remarked that it had been prophesied, some years before, that he had a great work to perform among the Jews; and that he had recently been moved by the Spirit of the Lord to visit that people, and gather all the information he could find respecting their movements, hopes and aspirations, and communicate them to the Church. He expressed the desire to visit the Jews in New York, London and Amsterdam, on his way to the field of his appointment. It was moved and carried that he proceed at once on his mission and that Elder John E. Page be given proper credentials and accompany him. On the 15th of April, Elder Hyde left Nauvoo for Jerusalem. Working his way across the country to New York, he sailed, after some delays, for Liverpool, on his way to Palestine, Saturday, February 13, 1841. He traveled alone, as Elder John E. Page had failed to make the journey. Other Missionary Appointments Other missionary appointments to foreign fields were made in these early days. In July, 1840, William Barrett, a boy seventeen years of age, was ordained an elder by Elders George A. Smith and Alfred Cordon, in Hanley, Staffordshire, England, and set apart to take a mission to Australia, to be the first missionary to that country. In August, following, Elder William Donaldson, of the British army, having been assigned to the field in India, was also blessed and set apart to labor for the Church in that land. The following year, at the conference of the Church, Elder Harrison Sagers was called to go to Jamaica; Elder Joseph Ball, to South America; Elder Simeon Carter to Germany; and Elder Arza Adams to Canada, where the Gospel had previously been preached. The Return of the Apostles On the 20th day of April, 1841, President Brigham Young and Elders Heber C. Kimball, Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith and Willard Richards, with a company of Saints left Liverpool on the ship _Rochester_, for New York. Parley P. Pratt continued in England to edit the _Millennial Star_ and preside over the mission. After a period of one month upon the water they arrived safely in New York, and continuing their journey arrived in Nauvoo, July 1, 1841. Some eighteen or twenty months before, these brethren had left Nauvoo, poverty-stricken, afflicted and sorrowful of heart. Now they returned rejoicing and with gladness of heart, bearing the fruit of their labors. They started on their way without money, and returned with none. Yet, during their labors abroad, they had published an edition of five thousand copies of the Book of Mormon; and an edition of three thousand copies of the Hymn Book; over fifty thousand tracts and pamphlets; had established a permanent magazine, the _Millennial Star_; organized an emigration agency for the gathering of the Saints to Zion, and had been instrumental in the hands of the Lord in bringing thousands of the children of the House of Israel to a knowledge of the everlasting Gospel. Truly it was a marvelous work, worthy of all commendation. The Prophet's Comments Commenting on the labors of these members of the council of the apostles, the Prophet said: "All the quorum of the Twelve Apostles who were expected here this season, with the exception of Elders Willard Richards and Wilford Woodruff, have arrived. We have listened to the accounts which they give of their success, and the prosperity of the work of the Lord in Great Britain with pleasure. They certainly have been the instruments in the hands of God of accomplishing much, and must have the satisfaction of knowing that they have done their duty. Perhaps no men ever undertook such an important mission under such peculiarly distressing and unpropitious circumstances. Most of them when they left this place, nearly two years ago, were worn down with sickness and disease, or were taken sick on the road. Several of their families were also afflicted and needed their aid and support. But, knowing that they had been called by the God of Heaven to preach the Gospel to other nations, they conferred not with flesh and blood, but obedient to the heavenly mandate, without purse or scrip, they commenced a journey of five thousand miles entirely dependent on the providence of that God who had called them to such a holy calling. While journeying to the seaboard they were brought into many trying circumstances; after a short recovery from severe sickness, they would be taken with a relapse, and have to stop among strangers, without money and without friends. Their lives were several times despaired of, and they have taken each other by the hand, expecting it would be the last time they should behold one another in the flesh. However, notwithstanding their afflictions and trials, the Lord always interposed in their behalf, and did not suffer them to sink in the arms of death. Some way or other was made for their escape--friends rose up when they most needed them and relieved their necessities; and thus they were enabled to pursue their journey and rejoice in the Holy One of Israel. They truly 'went forth weeping, bearing precious seed,' but have returned with rejoicing, bearing their sheaves with them" (_Documentary History of the Church_, vol. 4: 390). Notes 1. _Documentary History of the Church_, vol. 3:385-8. 2. Another incident worthy to relate is the following statement by Elder Wilford Woodruff: "Inasmuch as the devil had been thwarted in a measure by the twelve going to Far West and returning without harm, it seemed as though the destroyer was determined to make some other attempt upon us to hinder us from performing our missions; for as soon as any one of the apostles began to prepare for starting he was smitten with chills and fever, or sickness of some kind. . . . "On the 25th of July, I was attacked with chills and fever, for the first time in my life; this I had every other day, and whenever attacked I was laid prostrate. My wife, Phoebe, was also taken down with the chills and fever, as were quite a number of the twelve. . . . "Although feeble, I walked to the banks of the Mississippi River; there President Young took me in a canoe and paddled me across the river. When we landed, I lay down on a side of sole leather, by the post office, to rest. Brother Joseph, the Prophet of God, came along and looked at me. 'Well, Brother Woodruff,' said he, 'you have started upon your mission.' 'Yes,' said I, 'but I feel and look more like a subject for the dissecting room than a missionary.' Joseph replied: 'What did you say that for? Get up, and go along; all will be right with you. . . . "Soon a brother came along with a wagon, and took us (Elders Taylor and Woodruff) in. As we were driving through the place, we came to Parley P. Pratt, who was stripped to his shirt and pants, with his head and feet bare. He was hewing a log, preparatory to building a cabin. He said: 'Brother Woodruff, I have no money, but I have an empty purse, which I will give you.' He brought it to me, and I thanked him for it. We went a few rods further and met Brother Heber C. Kimball, in the same condition, also hewing a log to build a cabin. He said: 'As Parley has given you a purse, I have got a dollar I will give you to put in it.' He gave me both a dollar and a blessing" (_Wilford Woodruff--His Life and Labors_, p. 108). Chapter 29 Appeal to Washington for Redress--Further Missouri Persecutions 1839-1840 Importuning for Redress Having appealed in vain to the courts, the governor and the legislature of Missouri, the Saints now determined to "importune for redress and redemption at the feet of the President." This course the Lord commanded them to take. It was his will that the national government should have the privilege of correcting the wrongs of the Latter-day Saints, or share in the responsibility of their persecutions, should they also turn a deaf ear to the appeal of thousands of citizens, who had been banished from their homes.[1] The Constitution guarantees that "the citizens of each state shall be entitled to all the privileges and immunities of citizens of the several states." This great privilege had been denied the Latter-day Saints by the officers of the State of Missouri. President Sidney Rigdon arrived in Quincy, Illinois, after his release from prison, in March, 1839, and was at that time very zealous for the punishment of Missouri for the violation of the constitutional rights of the Saints while in that state. He devised a plan, on an elaborate scale, for the impeachment of Missouri before the other states and the general government. He proposed to have the governors of the several states present before their respective legislative bodies the matter of Missouri's abdication of republican government, and at the same time have presented to the President of the United States and Congress a petition for redress of the wrongs inflicted upon the Saints. Governor Carlin of Illinois encouraged him in this desire and promised to aid in the work. Governor Robert Lucas of Iowa also lent some assistance to the plan. The latter issued letters of introduction to President Martin Van Buren and Governor Shannon of Ohio, conveying the information that President Rigdon expected to visit Washington as the representative of the "Mormon" people to seek an investigation into the causes for the expulsion of the Saints from Missouri. However, nothing came of this rather impractical plan. The Prophet's Appeal to the People About this same time (April, 1839) the Prophet made an appeal to the citizens of the United States in the following language: "I ask the citizens of this Republic whether such a state of things is to be suffered to pass unnoticed, and the hearts of widows, orphans, and patriots to be broken, and their wrongs left without redress? No! I invoke the genius of our Constitution. I appeal to the patriotism of Americans to stop this unlawful and unholy procedure; and pray that God may defend this nation from the dreadful effects of such outrages. "Is there no virtue in the body politic? Will not the people rise up in their majesty, and with that promptitude and zeal which are so characteristic of them, discountenance such proceedings, by bringing the offenders to that punishment which they so richly deserve, and save the nation from that disgrace and ultimate ruin, which otherwise must inevitably fall upon it?"[2] A Delegation Appointed to Visit Washington At a conference of the Church held in Quincy in May, 1839, President Rigdon was formally appointed to carry the message of grievances to Washington, and Elder Lyman Wight was appointed to collect the necessary affidavits from those injured, to be presented at Washington. President Rigdon made no great effort to get away on this mission, and as time passed his ardor cooled and his desire to fill his appointment lessened. At the October Conference, held at Commerce, President Joseph Smith, who had arrived in Illinois during the summer, and Judge Elias Higbee were also chosen to go to Washington as well as Sidney Rigdon, to importune for redress. On the 29th of October, these three delegates left Commerce in a carriage driven by Orrin Porter Rockwell, with the intention of laying before Congress the grievances of the Saints while in Missouri. At Quincy they were joined by Dr. Robert D. Foster who accompanied them on their way to administer to Sidney Rigdon, who was ill. At Springfield Judge James Adams took the Prophet to his home and treated him with every consideration as though he had been his own son. After an eventful journey the Prophet and Judge Higbee arrived in Washington, November 28, 1839. They did considerable preaching on the way and were forced to leave Sidney Rigdon in Ohio because of his sickness; Orrin P. Rockwell and Dr. Robert D. Foster remained with him. Interview with the President The first step taken by the Prophet and Judge Higbee after securing a boarding place was to call on the President of the United States, Martin Van Buren. This was the following day, November 29. They proceeded to the house of the President, which they state they found to be a very large and splendid palace, decorated with all the fineries and elegance of this world. After some preliminary arrangements they were ushered into the presence of Mr. Van Buren. They handed him some of their letters of introduction which stated the object of their visit and as soon as the President read one of them, he looked up with a frown and said: "What can I do? I can do nothing for you! If I do anything, I shall come in contact with the whole state of Missouri." The delegates were not to be denied a hearing without some effort, so they pressed the matter of their case with considerable vigor. The result was that President Van Buren promised to reconsider what he had said, and expressed deep sympathy with the Saints on account of their suffering. The Petition before Congress Following the interview with the President the brethren spent some time hunting up senators and representatives with whom they might converse and receive a hearing. They found the delegation from Illinois friendly, and were able to make a number of friends among the honorable gentlemen in Washington. A meeting was held with the congressional delegation from Illinois, for the purpose of considering the best means for getting their business before Congress. Mr. Robinson, of the delegation, offered some opposition against the Saints presenting any claims against Missouri to be liquidated by the United States, on the ground that the Saints should make their appeal to the judiciary of Missouri and the state officials, where the wrongs were committed. The Prophet opposed such a stand with great vigor, explaining that every effort had already been made to get the governor of Missouri and the courts to consider their claims, but without result. Mr. Robinson then said this was his first impression of the matter, but he would take it under consideration. The following day another meeting was held and it was decided that a petition should be drawn up to be presented to Congress, and Senator Richard M. Young, of Illinois, promised to present it in the United States Senate. They were advised that all facts presented should be authenticated by affidavits, so word was sent to the Saints in Illinois to prepare immediately such necessary information as would be required.[3] The petition was duly presented to the judiciary committee. It covered the outrages against the members of the Church from the expulsion from Jackson County, in 1833, to the banishment from the state in 1838-39. The dastardly course of Governor Boggs in aiding the enemies of the Saints and his exterminating order received proper consideration. The concluding paragraphs of this petition are as follows: "For these wrongs, the 'Mormons' ought to have some redress: yet how and where shall they seek and obtain it? Your constitution guarantees to every citizen, even the humblest, the enjoyment of life, liberty, and property. It promises to all, religious freedom, the right to all to worship God beneath their own vine and fig tree, according to the dictates of their conscience. It guarantees to all the citizens of the several states the right to become citizens of any one of the states, and to enjoy all the rights and immunities of the citizens of the state of his adoption. Yet of all these rights have the 'Mormons' been deprived. They have, without a cause, without a trial, been deprived of life, liberty and property. They have been persecuted for their religious opinions. They have been driven from the state of Missouri, at the point of the bayonet, and prevented from enjoying and exercising the rights of citizens of the state of Missouri. It is the theory of our laws, that for the protection of every legal right, there is provided a legal remedy. What then, we would respectfully ask, is the remedy of the 'Mormons'? Shall they apply to the legislature of the state of Missouri for redress? They have done so. They have petitioned, and these petitions have been treated with silence and contempt. Shall they apply to the federal courts? They were, at the time of the injury, citizens of the state of Missouri. Shall they apply to the court of the state of Missouri? Whom shall they sue? The order for their destruction, then extermination, was granted by the executive of the state of Missouri. Is not this a plea of justification for the loss of individuals, done in pursuance of that order? If not, before whom shall the 'Mormons' institute a trial? Shall they summon a jury of the individuals who composed the mob? An appeal to them were in vain. They dare not go to Missouri to institute a suit; their lives would be in danger. "For ourselves we see no redress, unless it is awarded by the Congress of the United States. And here we make our appeal as _American Citizens_, as _Christians_, and as _Men_--believing that the high sense of justice which exists in your honorable body, will not allow such oppression to be practiced upon any portion of the citizens of this vast republic with impunity; but that some measures which your wisdom may dictate, may be taken, so that the great body of people who have been thus abused, may have redress for the wrongs which they have suffered. And to your decision they look with confidence; hoping it may be such as shall tend to dry up the tears of the widow and orphan, and again place in situations of peace, those who have been driven from their homes, and have had to wade through scenes of sorrow and distress. "And your Memorialists, as in duty bound, will ever pray." The Prophet's Interview with President Van Buren While the Prophet was waiting for the action of Congress, he visited several branches of the Church in Pennsylvania, New Jersey and other parts, returning to Washington the fore part of February. During this time he had another interview with President Martin Van Buren and one with John C. Calhoun, and he records the following in his journal: "During my stay I had an interview with Martin Van Buren, the President, who treated me very insolently, and it was with great reluctance he listened to our message, which, when he had heard, he said: 'Gentlemen, your cause is just, but I can do nothing for you;' and 'If I take up for you I shall lose the vote of Missouri.' His whole course went to show that he was an office-seeker, that self-aggrandizement was his ruling passion, and that justice and righteousness were no part of his composition. I found him such a man as I could not conscientiously support at the head of our noble Republic. I also had an interview with Mr. John C. Calhoun, whose conduct towards me very ill became his station. I became satisfied there was little use for me to tarry, to press the just claims of the Saints on the consideration of the President and Congress, and stayed but a few days, taking passage in company with Porter Rockwell and Dr. Foster on the railroad and stages back to Dayton, Ohio" (_Documentary History of the Church_, vol. 4:80). The Action of Congress Judge Elias Higbee remained in Washington during the time the petition was before Congress. He met on several occasions with the judiciary committee, which had the matter in hand. The members from Missouri offered considerable opposition, as naturally might be supposed, to the charges made against the officials of that state. They did all in their power to prevent any consideration of the petition. Many false statements and charges were made which Judge Higbee was able to refute. On the 26th of February, he wrote the Prophet as follows: "I am just informed by General Wall (the chairman of the committee), before whom, or to whom, our business is referred, that the decision is against us, or in other words unfavorable, that they believe redress can only be had in Missouri, the courts and the legislature." On the 4th of March, 1840, President Joseph Smith arrived in Nauvoo. The same day the senate committee made its report. After setting forth some of the items in the petition the committee said: "The petition is drawn up at great length, and sets forth, with feeling and eloquence, the wrongs of which they complain; justifies their own conduct, and aggravates that of those whom they call their persecutors, and concludes by saying they see no redress, unless it be obtained of the Congress of the United States, to whom they make their solemn, last appeal, as American citizens, as Christians, and as men; to which decision they say they will submit. "The committee have examined the case presented by the petition, and heard the views urged by their agent, with care and attention; and after full examination and consideration, unanimously concur in the opinion-- "That the case presented for their investigation is not such a one as will justify or authorize any interposition by this government. "The wrongs complained of are not alleged to be committed by any of the officers of the United States, or under the authority of its government in any manner whatever. The allegations in the petition relate to the acts of its citizens, and inhabitants and authorities of the State of Missouri, of which state the petitioners were at the time citizens, or inhabitants. "The grievances complained of in the petition are alleged to have been done within the territory of the State of Missouri. The committee, under these circumstances, have not considered themselves justified in inquiring into the truth or falsehood of the facts charged in the petition. If they are true, the petitioners must seek relief in the courts of judication of the State of Missouri, or of the United States, which has the appropriate jurisdiction to administer full and adequate redress for the wrongs complained of, and doubtless will do so fairly and impartially; or the petitioners may, if they see proper, apply to the justice and magnanimity of the State of Missouri--an appeal which the committee feel justified in believing will never be made in vain by the injured or oppressed. "It can never be presumed that a state either wants the power or lacks the disposition to redress the wrongs of its own citizens, committed within her own territory, whether they proceed from the lawless acts of her officers or of any other persons. The committee therefore report that they recommend the passage of the following resolution: "_Resolved_, That the committee on the judiciary be discharged from further consideration of the memorial in this case; and that the memorialists have leave to withdraw the papers which accompany their memorial" (_Documentary History of the Church_, vol. 4:90-2). Compliance with the Word of the Lord The Senate, of course, adopted this resolution, and this brought to an end the appeal of the Latter-day Saints for redress of their wrongs while in Missouri.[4] The Saints had the satisfaction of knowing they had complied with the command of the Lord, wherein he instructed them to appeal for redress, first at the feet of the judge, then the governor and then the President of the United States. The matter was now to be left in the hand of the Great Judge who had promised, under the circumstances as they had developed, to "come forth out of his hiding place, and in his fury vex the nation" (Doc. and Cov. 101:89). The Resolutions of the April Conference At the general conference of the Church held April 6-8, 1840, a set of resolutions were adopted approving of the labors of the Church committee who visited Washington, and condemning the action of the senate in the rejection of the consideration of the wrongs of the Saints. Some of the items in which the resolutions disagree with the action of Congress are as follows: The failure to consider the petition was subversive to the rights of a free people, and justly called for the disapprobation of all the supporters and lovers of good government. The judiciary committee stated in their report, "that our memorial aggravates the case of our oppressors," and at the same time they said they had "not examined into the truth or falsehood of the facts mentioned." This was deemed by the petitioners a great insult to their "good sense, better judgment and intelligence," when numerous affidavits were laid before the committee to prove that the Saints could go into the State of Missouri only in opposition to the exterminating order of the governor, and at the risk of their lives. Moreover, that exterminating order was before the committee for consideration, it was a direct infraction of the Constitution of the United States. The failure of the committee to investigate the actions of the governor and other officers of Missouri, was "turning a deaf ear to the cries of widows, orphans, and innocent blood, which had been shed," and was "no less than seconding the proceedings of that murderous clan, whose deeds are recorded in heaven, and justly call down upon their heads the righteous judgments of an offended God." The thanks of the Saints were extended to Governors Lucas of Iowa, and Carlin of Illinois, for their sympathy and aid, also to the citizens of Illinois for their kind, liberal and generous conduct. The delegates were instructed to continue their endeavors to obtain redress, and the resolutions closed with the following appeal: "And if all hopes of obtaining satisfaction for the injuries done us be entirely blasted, that they (the delegates) then appeal our case to the Court of Heaven, believing that the Great Jehovah, who rules over the destiny of nations, and who notices the falling sparrows, will undoubtedly redress our wrongs, and ere long avenge us of our adversaries."[5] Return of the Prodigals At the general conference held in April, 1840, Frederick G. Williams, who had been excommunicated by the action of the conference of the Church at Quincy, March 17, 1839, along with Thomas B. Marsh, George M. Hinkle and others, presented himself on the stand, and humbly asked forgiveness for his conduct while in Missouri. He expressed his determination to do the will of the Lord in the future, for he had a knowledge of the divinity of the work. His case was presented to the people by President Hyrum Smith, and he was received back into fellowship by the unanimous vote of the conference. From this time on he remained true to the Church and his brethren, until his death in Quincy October 10, 1842. In the following June William W. Phelps wrote to the Prophet from Dayton, Ohio, confessing his sins and begging for reinstatement in the Church. "I am," said he, "as the prodigal son, though I never doubt or disbelieve the fulness of the Gospel. I have been greatly abused and humbled, and I blessed the God of Israel when I lately read your prophetic blessing on my head, as follows: 'The Lord will chasten him because he taketh honor to himself, and when his soul is greatly humbled he will forsake the evil. Then shall the light of the Lord break forth upon him as at noonday and in him shall be no darkness.' I have seen the folly of my way, and I tremble at the gulf I have passed. So it is, and why I know not. I prayed, and God answered; but what could I do? Says I, 'I will repent and live and ask my old brethren to forgive me, and though they chasten me to death, yet I will die with them, for their God is my God. . . . I have not walked along with my friends according to my holy anointing. I ask forgiveness in the name of Jesus Christ of all the Saints, for I will do right, God helping me.'" The Prophet answered him saying his case had been presented to the Saints and an expression of their feelings was unanimously given that he should be received back into the Church. Death of Bishop Partridge Bishop Edward Partridge died Wednesday, May 27, 1840, in Nauvoo, in the forty-sixth year of his age. He was the first bishop of the Church, having been called to that position by revelation in 1831. He was born in Berkshire County, Massachusetts, August 27, 1793. His daughter Harriet Pamela, aged nineteen years, preceded her father to the grave by eleven days. They were victims of the Missouri persecutions, and were among those who suffered privations and exposure in the mobbings and expulsion in the winter of 1838-9. Others who likewise laid down their lives about this time were John Young, father of President Brigham Young, Seymour Brunson and James Mulholland, the Prophet's secretary. Each of these brethren died shortly after the settlement of the Saints in Illinois. John Young was a veteran of the Revolution. He had been driven from his home in Missouri and died in his seventy-seventh year, a martyr to his religion, for his death was caused by his sufferings in the cruel persecution. Seymour Brunson died August 10, 1840. He was a man of strong character, and had taken an active part in the Church almost from the beginning, serving in various councils. He it was who entered charges against Oliver Cowdery and David Whitmer at the time of their excommunication. He died in his forty-first year and was at the time a member of the high council in the Nauvoo Stake. James Mulholland died in November, 1839, aged thirty-five years. He was a man of excellent education and was a faithful elder in the Church. Death of Patriarch Joseph Smith Another victim of Missouri persecution was the Patriarch Joseph Smith, who died in Nauvoo, September 14, 1840. He was the first person who received the Prophet's testimony after the appearance of the angel, and was always true to the mission of his son. He moved to Kirtland in 1831, where he was ordained patriarch and an assistant counselor to the Prophet in the Presidency of the High Priesthood, December 18, 1833. He served as a member of the first high council in 1834. During the persecutions in Kirtland, in 1837, he was made a prisoner by the apostate enemies of the Church, but gained his liberty and made his way to Far West in 1838. From here he was again driven by enemies under the exterminating order of the infamous Lilburn W. Boggs. In midwinter he made his way to Quincy, and later in the spring of 1839, to Commerce, where he made his home. He was six feet two inches tall, and well proportioned. His ordinary weight was about two hundred pounds. He was a very strong, active man, but the exposure he suffered during the expulsion from Missouri, brought on consumption, from which he died. His funeral services were held September 15, 1840, Elder Robert B. Thompson delivering the discourse. More Trouble from Missouri The action of Congress and the President of the United States, in refusing to consider the complaint, had its effect for evil on the Missourians. Their hatred, great as it was against the Latter-day Saints, was augmented by the presentation of the petition of the Saints to the general government. They seemed to chafe under the exposures to the world of their evil deeds. The action of Congress also made them bold in their desire to continue their persecutions of the Saints. If the President of the United States could refuse to give ear to the appeal of the thousands who had been so wilfully and maliciously wronged; and if Congress could advise that the proper place for redress was back in Missouri, and that, too, at the hands of the very officials who had so wickedly and unconstitutionally expelled, robbed, and murdered the Saints, what was there for Missourians to fear? Was not this evidence that the "Mormons," everywhere hated, were the common prey of their mortal enemies? It is true they had driven the Saints to the confines of another state, but it was a matter of little moment to cross that border and drag them back again for further abuse. Especially so, if they could enter into collusion with the officers of the other states which they hoped to do, and which they did. Kidnapping of Alanson Brown and Others On the 7th day of July, 1840, Alanson Brown, Benjamin Boyce, Noah Rodgers and James Allred, were surrounded by an armed force of mobbers, in Hancock County, Illinois, who asked them if they were "Mormons." When they said they were, the mobbers with many vile oaths declared that they were sworn to kill "all the damned 'Mormons' that they could find." The brethren were forced across the river to a small town in Lewis County, Missouri, called Tully, where they were kept under guard until about eleven o'clock at night. Then Alanson Brown and Benjamin Boyce were taken out to the woods with ropes around their necks. Boyce inquired what they intended to do and was answered by the mobbers that they were going to kill them and "make catfish bait" of them. The two brethren were then separated. Boyce was stripped and tied to a tree and whipped with gads until his body was mangled from his shoulders to his knees. In the meantime Brown had been hung by the neck until life appeared to be gone, then the ruffians cut him down, revived him, and returned to Tully with them both. They then placed ropes on the necks of Allred and Rodgers and took them out to the woods, where they stripped them of their clothing and made many threats against their lives. Rodgers was badly beaten, as Boyce had been, but for some reason the fiends refrained from whipping Allred. These brethren were then returned to Tully and confined in the same room with the other two brethren. Brown and Allred were liberated some days later, but Boyce and Rodgers were confined in irons until the 21st day of August, when, through the blessings of the Lord, they made their escape. Memorial to Governor Carlin A mass meeting of the citizens of Nauvoo was held July 13, 1840, at which a committee consisting of Isaac Galland, Robert B. Thompson, Sidney Rigdon and Daniel H. Wells, drew up resolutions of protest against the treatment accorded the four men who were kidnapped, which were adopted. The citizens then memorialized Governor Carlin, petitioning him to take steps to have released the four men who were then held prisoners in Missouri, and have punished the perpetrators of the crime. Daniel H. Wells and George Miller waited upon the governor and laid the case before him. As they recited the story of the cruelties, the governor's wife, who was present, was moved to tears, and the governor promised to take the matter in hand. However, his friendship for the Saints had greatly cooled and no action was ever taken by Governor Carlin to release the prisoners, or to bring to justice the perpetrators of the crime. Missouri's Requisition for the Prophet The next move on the part of Missouri was a requisition made on Governor Carlin of Illinois, by Governor Lilburn W. Boggs, of Missouri, in September, 1840, for Joseph Smith, Sidney Rigdon, Lyman Wight, Parley P. Pratt, Caleb Baldwin and Alanson Brown, as fugitives from justice. This came after a silence of nearly two years, and was the outgrowth of the action taken by Congress. Governor Carlin complied with this unnatural, illegal and absurd request. When the sheriff came to serve his papers none of the brethren were found at home. Thus matters rested until the summer of 1841. On the 4th day of June, 1841, the Prophet called at the residence of Governor Carlin and had an interview with him and was treated very kindly. A few hours after his departure the governor sent the sheriff of Adams County, Thomas King, with a posse, and an officer from Missouri, to arrest him and deliver him up to the authorities of Missouri. They found the Prophet about twenty-eight miles south of Nauvoo. Some of the posse, on discovering the spirit of the officer from Missouri, returned to their homes in disgust. The party returned to Quincy where the Prophet obtained a writ of habeas corpus, and Judge Stephen A. Douglas, who providentially happened to be in Quincy, promised to give a hearing at Monmouth, Warren County, the following week. The news of the Prophet's arrest soon spread and a rescuing party was formed to prevent the Prophet being carried to Missouri, if that attempt should be made. He returned to Nauvoo in the custody of the sheriff, whom he entertained at his own house and waited on him, the sheriff, being sick. June 7, Sheriff King and the Prophet, accompanied by a number of citizens from Nauvoo, left for Monmouth, seventy-five miles distant, where the trial commenced on the 9th, and concluded the following day. Attorney O. H. Browning, of the defense, made an eloquent plea closing his remarks in the following words: "Yes, my eyes have beheld the blood-stained traces of innocent women and children, in the dreary winter, who had traveled hundreds of miles barefoot, through frost and snow, to seek a refuge from their savage pursuers. 'Twas a scene of horror sufficient to enlist sympathy from an adamantine heart. And shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land and none dare to enlist in the cause of justice? If there was no other voice under heaven ever to be heard in this cause, gladly would I stand alone, and proudly spend my last breath in defense of an oppressed American citizen." The Decision of Judge Douglas Judge Douglas gave the following decision: That the writ, being once returned to the executive by the sheriff of Hancock County, was dead, and stood in the same relationship as any other writ which might issue from the circuit court, and consequently the defendant could not be held in custody on that writ. On the question whether or not evidence was admissible, he would not pass, but would take under advisement, but on the other point, the defendant must be dismissed. Once again the Prophet Joseph had been freed from the clutches of the inhuman officials of Missouri. Notes 1. Doc. and Cov. 101:76-89. 2. _Documentary History of the Church_, vol. 3:332. 3. The Saints' petition to Congress is found on pages 24-38 of the _Documentary History of the Church_, vol. 4. The affidavits are also found in the same volume, pages 52-73. These should be carefully considered. 4. For the reason why the Saints did not accept the advice of the committee and appeal to the Federal Courts, see article by Elder B. H. Roberts, in the introduction to the _Documentary History of the Church_, vol. 4, under the caption "The Appeal of the Church to the National Government for Redress of Wrongs Suffered in Missouri." 5. The day of retribution came, at least in part, during the Civil War. For this account see the introduction of _Documentary History of the Church_, vol. 3, under the caption "Retribution," by B. H. Roberts. Chapter 30 The Nauvoo Temple and Ordinances Therein--Important Events 1840-1842 The House of the Lord In the various gathering places of the Saints from the days of Kirtland the Lord commanded that temples to his name should be built. In Jackson County and Far West, they were prevented from building temples by their enemies, who drove them from their homes. At the conference of the Church held in October, 1840, President Joseph Smith spoke of the necessity of building a "house of the Lord" in Nauvoo. Reynolds Cahoon, Elias Higbee and Alpheus Cutler were appointed a committee to build such a house. On motion it was also resolved that a commencement be made ten days from that date (Oct. 3, 1840) "and that every tenth day he appropriated for the building of the temple." Early in January, 1841, the First Presidency issued a proclamation to the Saints scattered abroad, in which they stated that "the temple of the Lord is in progress of erection here, where the Saints will come to worship the God of their fathers, according to the order of his house and the powers of the Holy Priesthood, and will be so constructed as to enable all the functions of the Priesthood to be duly exercised, and where instructions from the Most High will be received." The Revelation of January 19, 1841 A very important revelation was received January 19, 1841, dealing with various subjects, but particularly with the building of the temple and the ordinances to be performed therein. The Lord declared that the prayers of the Prophet were acceptable to him, and he was called upon to make a solemn proclamation of the Gospel to "all the kings of the world, to the four corners thereof; to the honorable President-elect, and the high-minded governors of the nation . . . and to all the nations of the earth." It was to be written in the spirit of meekness, yet of warning, for he was "about to call on them to give heed to the light and glory of Zion, for the set time has come to favor her." The Lord would visit the mighty and the rulers of the earth in the day of his visitation. Therefore, said he, "Awake, O kings of the earth! Come ye, O, come ye, with your gold and your silver, to the help of my people, to the house of the daughters of Zion." The Saints to Come from Afar The Saints were also commanded to come from afar. Messengers were to be chosen and sent unto them saying: "Come ye, with all your gold, and your silver, and your precious stones, and with all your antiquities; and with all who have knowledge of antiquities, that will come, may come, and bring the box tree, and the fir tree, and the pine tree, together with all the precious trees of the earth; and with iron, with copper, and with brass, and with zinc, and your precious things of the earth, and build a house to my name for the Most High to dwell therein." Fulness of the Priesthood "For there is not a place," said the Lord, "found on earth where he may come and restore again that which was lost unto you, or which he hath taken away, even the fulness of the Priesthood," which fulness can only be obtained in the house of the Lord. The Kirtland Temple and its Mission This declaration from the Lord would indicate that the purpose for which the Kirtland Temple was erected was now fulfilled, and its mission completed; and this was indeed the case. The Kirtland Temple served temporarily only. It was built because a house was necessary where the Lord could come and restore the various keys of former dispensations, that the Dispensation of the Fulness of Times might be made complete. In the Kirtland Temple the Lord gave a partial endowment, but not in the fulness, that the apostles and others might be endowed with necessary power to go forth "to prune the vineyard for the last time." But the great object was the restoration of the keys of former dispensations. When these were bestowed, then greater light was revealed, and the full purpose of temples and ordinance work therein was made known. It then became necessary that a house of the Lord should be built that would be perfect in all its parts, which was not the case in the structure of the Kirtland Temple. That edifice, although one of the most important ever erected by the Church, was not a complete structure as temples are understood through increased revelation. In it there were no provisions for the salvation of the dead; it had not a baptismal font--a fundamental part of the perfect temple--and therefore, since it had filled the measure of its creation, the Lord declared in the revelation of January, 1841, that there was not a house on the earth where he could come to bestow the fulness of the Priesthood and introduce the essential ordinances for the salvation of both the living and the dead. Moroni, John the Baptist, Peter, James and John, all came before there was a temple; but their coming was necessary that the foundation might be laid and the Church established. The Lord has made provision that in the sacred grove, the forest, and on the mountain top, such keys may be bestowed, when there is no temple erected to his name, and in the poverty of the people. Otherwise such keys are to be received only in the temple reared to his holy name. Baptism for the Dead The doctrine of baptism for the dead was first made known to the Saints in a discourse by the Prophet at the funeral of Elder Seymour Brunson, August 10, 1840. This doctrine was not understood by him until after the restoration of the keys and the Priesthood of Elijah in the Kirtland Temple, although it had been referred to since the night of the first appearance of Moroni. In this revelation of January, 1841, the Lord revealed greater light regarding this wonderful principle. It was here made known that this ordinance was to be performed in the temple of the Lord. A baptismal font for this purpose was to be placed in the basement of the temple, "as a simile of the grave," and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead; and that all things may have their likeness, and that they may accord one with another; that which is earthly conforming to that which is heavenly" (Doc. and Cov. Sec. 128:13). In an epistle to the Twelve Apostles, who were at the time in Europe, President Joseph Smith, October 19, 1840, made the following statement: "I presume the doctrine of 'baptism for the dead' has ere this reached your ears, and may have raised some inquiries in your minds respecting the same. I cannot in this letter give you all the information you may desire on the subject; but aside from knowledge independent of the Bible, I would say that it was certainly practiced by the ancient churches; and St. Paul endeavors to prove the doctrine of the resurrection from the same, and says, 'Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?' "I first mentioned the doctrine in public when preaching the funeral sermon of Brother Seymour Brunson; and have since then given general instructions in the Church on the subject. The Saints have the privilege of being baptized for those of their relatives who are dead, whom they believe would have embraced the Gospel, if they had been privileged with hearing it, and who have received the Gospel in the spirit, through the instrumentality of those who have been commissioned to preach to them while in prison." The Rite Performed in the River After this doctrine was revealed the Lord granted the Saints the privilege of performing the ordinance of baptism for the dead in the Mississippi River, until such time as a font could be prepared in the basement of the temple. When a temporary font was prepared, and long before the temple was completed, this privilege of baptizing for the dead in any other place than the temple was discontinued by commandment of the Lord. So important was this work in behalf of the salvation of the worthy dead, that the Lord declared that the living could not be made perfect without them, and, when the opportunity presented itself, should the members of the Church fail to perform the ordinance for their dead, the Lord said he would reject them, for the dead were to be saved by the same principles which would save the living. Things Hid from the Foundation of the World Not only was the ordinance of baptism for the dead to be performed in the temple, but the Lord promised to reveal many things "which have been kept hid from before the foundation of the world, things that pertain to the Dispensation of the Fulness of Times." Here the keys of the Holy Priesthood were to be received, for such were ordained to be obtained in temples that the Saints may receive honor and glory, both the living and, by proxy, the dead, even those blessings by which they should be crowned with honor, immortality and eternal life. The Nauvoo House Another house was also to be built in Nauvoo. This was the Nauvoo House, a place for the boarding of strangers. Joseph Smith, Sidney Rigdon, Hyrum Smith, and many others were called upon to "pay stock" for themselves and their seed after them "from generation to generation," in this house. It was to be a place where the "weary traveler may find health and safety while he shall contemplate the word of the Lord; and the corner stone [stake] I have appointed for Zion," said the Lord. Those who took stock were not to pay less than fifty dollars, and not more than fifteen thousand dollars for any one man. The Calling of Hyrum Smith Another important commandment in this revelation was the appointment of Hyrum Smith, to act as patriarch in the office which had been held by his father, and also his ordination to be a "prophet, seer and revelator" unto the Church, as well as Joseph Smith. The Lord had pointed out several years before, when Joseph Smith, Sen., was called to be the patriarch of the Church, that this office was his by right of lineage, and descended from father to son, and was the right based on faithfulness of the first born. At the time of Hyrum Smith's call, he was serving as second counselor in the First Presidency, a place he was called to occupy after the transgression of Frederick G. Williams. The revelation relating to this appointment reads as follows: "And again, verily I say unto you, let my servant William [Law] be appointed, ordained, and anointed, as a counselor unto my servant Joseph [Smith] in the room of my servant Hyrum, that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also by right. "That from henceforth he shall hold the keys of the patriarchal blessing upon the heads of all my people; "That whoever he blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven. "And from this time forth I appoint unto him that he may be a prophet, and a seer and a revelator unto my Church, as well as my servant Joseph. "That he may act in concert also with my servant Joseph, and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing, and glory, and honor, and Priesthood, and gifts of the Priesthood, that once were put upon him that was my servant Oliver Cowdery; "That my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation, forever and ever." Oliver Cowdery's Blessing Transferred to Hyrum Smith Oliver Cowdery, as we have learned, stood with the Prophet Joseph Smith in holding the keys of the kingdom. He was associated with Joseph Smith in all his ordinations and in the bestowal of keys from the heavens from the beginning. It was Oliver Cowdery, not Sidney Rigdon or Frederick G. Williams, who knelt with the Prophet Joseph at the altar in the Kirtland Temple, April 3, 1836, when the Savior, Moses, Elias, Elijah, and perhaps other ancient prophets, came and conferred with them, bestowing keys, Priesthood and authority of former dispensations that all things might be complete and perfect in the Dispensation of the Fulness of Times. All these blessings Oliver Cowdery would have held throughout eternity, if he had remained faithful and true to his calling; but he fell away, and therefore the Lord bestowed these gifts, blessings, and powers of presidency, upon the head of Hyrum Smith, the faithful brother of the Prophet Joseph, of whom the Lord also said in this revelation: "And again, verily I say unto you, blessed is my servant Hyrum Smith, for I, the Lord, love him because of the integrity of his heart, and because he loveth that which is right before me." Sunday, January 24, 1841, Hyrum Smith received the ordination to these holy callings under the hands of President Joseph Smith. On the same occasion George Miller was ordained a bishop in the place of Edward Partridge, deceased. Laying Corner Stones of the Temple April 6, 1841, which was the eleventh anniversary of the organization of the Church, the corner stones of the Nauvoo Temple were laid. Early in the morning fourteen companies of the Nauvoo Legion, and two military companies from across the river in Iowa, assembled and were conducted to the grounds assigned for the general review. During the forenoon, various military maneuvers were conducted. It was an impressive scene. At twelve o'clock the procession arrived at the temple grounds and the ceremonies of laying the corner stones were commenced. President Sidney Rigdon addressed the assembly at some length after which the architects, under the direction of the First Presidency, lowered the south-east corner stone to its place, and the Prophet said: "This principal corner stone in representation of the First Presidency, is now duly laid in honor of the Great God; and may it there remain until the whole fabric is completed; and may the same be accomplished speedily; that the Saints may have a place to worship God, and the Son of Man have where to lay his head." Adjournment was taken for one hour and after the people reassembled the three other corner stones were laid in the following order: the south-west, the north-west and the north-east, after which the services were closed. Order of Temple Building The Prophet later gave instructions pertaining to the order of the laying of corner stones of temples as follows: "If the strict order of the Priesthood were carried out in the building of Temples, the first stone would be laid at the south-east corner, by the First Presidency of the Church. The south-west corner should be laid next; the third, or north-west corner, next; and the fourth, or northeast corner, last. The First Presidency should lay the southeast corner stone and dictate who are the proper persons to lay the other corner stones. "If a temple is built at a distance, and the First Presidency are not present, then the quorum of the Twelve Apostles are the persons to dictate the order for that temple; and in the absence of the Twelve Apostles, then the presidency of the stake will lay the south-east corner stone; the Melchizedek Priesthood laying the corner stones on the east side of the temple, and the Lesser Priesthood those on the west side." Baptisms in the River Discontinued At the conference of the Church held in Nauvoo, October 2nd to 5th, 1841, the Prophet made this announcement: "There shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord's House; and the Church shall not hold another General Conference, until they can meet in said house. _For thus saith the Lord!_" The reason for this announcement was that the temple had progressed so far that the font in the basement had been prepared for this ordinance, therefore, baptisms for the dead could no longer be performed in the river. Dedication of the Font in the Temple One month later, November 8, 1841, the baptismal font in the temple was dedicated. President Brigham Young was spokesman. The font is described as being situated in the center of the basement room, under the main hall of the temple. It was constructed of pine timber, and put together of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep, the moulding of the cap and base were formed of beautiful carved work. It stood upon twelve oxen, four on each side, and two at each end, their heads, shoulders, and fore legs projecting out from under the font. The oxen and ornamental mouldings were carved by Elder Elijah Fordham, which took him eight months to finish. This font was replaced later by a permanent font which was more durable. First Baptisms in the Temple Sunday, November 21, 1841, the twelve met in council at President Brigham Young's house, and at four o'clock they repaired to the baptismal font in the temple, where President Brigham Young, Elders Heber C. Kimball and John Taylor baptized about forty persons for their dead. Elders Willard Richards, Wilford Woodruff and George A. Smith, confirmed them. These were the first baptisms for the dead in the font in the Lord's House. From this time forth, as long as the Saints remained in Nauvoo, baptisms for the dead were performed in the temple. Death of Don Carlos Smith Sunday, August 7, 1841, Don Carlos Smith, the youngest brother of the Prophet, died in Nauvoo. He was only twenty-six years of age, and was one of the first to receive the testimony of the Prophet. He received the Priesthood when but fourteen years of age, and in 1836 was made president of the high priests' quorum. He was on a mission in Tennessee and Kentucky in 1838. During his absence in the midst of winter his wife was driven from her home which was burned, and she was forced to wade Grand River with her two little children. In Kirtland he labored in the office of Oliver Cowdery and learned the art of printing. In the flight of his father's family from Missouri in the winter of 1839, he took charge, and saw them removed to Quincy, Illinois. In June, 1839, he commenced making preparations for printing the _Times and Seasons_, a periodical published in Nauvoo. The press and type had been rescued by Elias Smith, Hyrum Clark and others, from Dawson's yard in Far West, where it had been buried the night that place was besieged by the mob-militia under General Lucas. The _Times and Seasons_ was issued by Don Carlos Smith and Ebenezer Robinson, the first number appearing in November, 1839. At the time of his death the editors were Don Carlos Smith and Robert B. Thompson. Don Carlos was six feet four inches tall, was very straight, strong and active. The Prophet said of him: "I never knew any fault in him; I never saw the first immoral act, or the first irreligious or ignoble disposition in the child from the time he was born until the time of his death. He was a lovely, a good-natured, a kind-hearted, and a virtuous and faithful, upright child; and where his soul goes, let mine go also." Death of Robert B. Thompson Three weeks later, Robert Brashel Thompson, general Church recorder, died at his residence in Nauvoo, in the thirtieth year of his age. As already stated, he was associate editor of the _Times and Seasons_, and had been engaged in writing for the Prophet and for the Church, and was a colonel in the Nauvoo Legion. In 1837, he married Mercy Rachel Fielding, sister of Mary Fielding Smith, wife of the Patriarch Hyrum Smith. He and his associate Don Carlos Smith, both fell victims to the unhealthful conditions which prevailed in Nauvoo at the time of its settlement. Dedication of Palestine Early Sunday morning, October 24, 1841, Elder Orson Hyde, of the council of the twelve, ascended the Mount of Olives and dedicated by prayer the land of Palestine for the gathering of the Jews. He was appointed to this mission at the April conference in 1840. Elder John E. Page was also appointed to go with him, but lost the spirit of his mission before he reached the eastern border of the United States, and failed to cross the water, leaving Elder Hyde to make the journey alone. After passing through many difficulties and privations Elder Hyde arrived in Jerusalem in October, 1841. He prayed "for the gathering together of Judah's scattered remnants," according to the predictions of the holy prophets; for the building of Jerusalem again after it has been trodden down by the Gentiles so long; and for rearing a temple to the name of the Lord. "Grant, therefore," he prayed, "O Lord, in the name of thy well-beloved Son, Jesus Christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirsty soil. Let the vine and olive produce in their strength, and the fig tree bloom and flourish. Let the land become abundantly fruitful and possessed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication. Upon it let the clouds distill virtue and richness, and let the fields smile with plenty. Let the flocks and the herds greatly increase and multiply upon the mountains and the hills; and let thy great kindness conquer and subdue the unbelief of thy people. Do thou take from them their stony heart, and give them a heart of flesh; and may the sun of thy favor dispel the cold mists of darkness which have beclouded their atmosphere. Incline them to gather in upon this land according to thy word. Let them come like clouds and like doves to their windows. Let the large ships of the nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eye." In this manner Elder Hyde prayed upon the Mount of Olives, dedicating the land for the return of the remnant of Judah from the four corners of the earth. He also erected a pile of stones as a witness according to the ancient custom, on the top of the Mount of Olives, and another on the top of Mount Moriah, where the ancient temple stood. Orson Hyde of the House of Judah Elder Orson Hyde was of the house of Judah. It was therefore very proper that he, as one of the apostles of the Lord in this last dispensation, should be sent to bless the land for the gathering of the Jews. At one time, nearly ten years before, the following blessing was pronounced upon him: "In due time thou shalt go to Jerusalem, the land of thy fathers, and be a watchman unto the house of Israel; and by thy hand shall the Most High do a work, which shall prepare the way and greatly facilitate the gathering of that people."[1] The Book of Abraham During the month of March the Prophet prepared for publication his translation of the Book of Abraham, which he commenced to translate while residing at Kirtland. Due to the persecutions and drivings of the Saints this matter could not be attended to before this time, but the manuscript had been carefully preserved, and was now published for the benefit of the Church and all the world. This work together with the Book of Moses, has since been received among the standard works of the Church. The Wentworth Letter At the request of Mr. John Wentworth, editor of the Chicago Democrat, the Prophet prepared an article for publication giving a brief history of the Church. This history was published in the _Times and Seasons_, March 1, 1842. Mr. Wentworth stated that he wished to furnish the information to a Mr. Bastow who was writing a history of New Hampshire. This article is one of the earliest documents giving a consecutive account of the history of the Church. It is concise and comprehensive, yet covers only a few pages. The most important feature in this paper is the publication therein, for the first time, of the Articles of Faith. These articles, thirteen in number, were given by inspiration, and form a simple, comprehensive declaration of many doctrines of the Church, which have since been accepted by the vote of the Church as a standard epitome of belief. They are as follows: "We believe in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost. "We believe that men will be punished for their own sins, and not for Adam's transgression. "We believe that through the atonement of Christ all mankind may be saved by obedience to the laws and ordinances of the gospel. "We believe that these ordinances are 1st: Faith in the Lord Jesus Christ; 2nd: Repentance; 3rd: Baptism by immersion for the remission of sins; 4th: Laying on of hands for the gift of the Holy Ghost. "We believe that a man must be called of God by 'prophecy and by the laying on of hands' by those who are in authority, to preach the gospel and administer in the ordinances thereof. "We believe in the same organization that existed in the primitive church, namely, Apostles, Prophets, Pastors, Teachers, Evangelists, etc. "We believe in the gift of tongues, prophecy, revelations, visions, healing, interpretations of tongues, etc. "We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God. "We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God. "We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion will be built upon this continent; that Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. "We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where or what they may. "We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. "We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul, 'We believe all things, we hope all things,' we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report, or praiseworthy, we seek after these things." Organization of the Relief Society March 17, 1842, "The Female Relief Society of Nauvoo" was organized by the Prophet Joseph Smith. Emma Smith was chosen president with Elizabeth Ann Whitney and Sarah M. Cleveland, as counselors. The purpose of the society is to furnish the sisters of the Church an organization through which they could actively foster the welfare of the members. The duty of the society was stated to be to aid the poor, nurse the sick and afflicted, and in a general way, under the direction and guidance of the bishop, to engage in true charitable work in behalf of all whose necessities require assistance. This was the first organization of women in the world, so far as history records. It is in keeping with the genius of the Gospel, for the Lord provides duties and labors for all the members of the Church, both men and women, wherein service may be rendered for the temporal as well as the spiritual salvation of mankind. Inauguration of Endowments In the revelation of January 19, 1841, the Lord promised to reveal to Joseph Smith all things pertaining to the temple and the Priesthood thereof, which revelation and knowledge were necessary before the temple was erected. Wednesday, May 4, 1842, the Prophet met with his brother, Patriarch Hyrum Smith, President Brigham Young, Elders Heber C. Kimball, Willard Richards, James Adams of Springfield, Bishops Newel K. Whitney and George Miller, and instructed them in the principles and orders of the Priesthood that belong to the temple of the Lord. He made known to them the doctrines of washings and anointings and communications spoken of in the revelation. In this council, which was held in the upper room over his store, Joseph Smith also instructed these brethren in "all those plans and principles by which any one is enabled to secure the fulness of those blessings which have been prepared for the Church of the First Born." These same blessings, the Prophet stated, would in due time be given in the temple to all the Saints who were worthy to receive them. This was the introduction of the temple ceremonies in their fulness in this dispensation, as they apply to the living and to the dead. From time to time after this, these instructions (_Documentary History of the Church_, vol. 5:1-2) were repeated and the other members of the council of the twelve and their wives, and a few others, received their endowments under the direction of the Prophet Joseph Smith, as he was commanded to make these things known. The members of the Church at large, however, were required to wait until such time as these ordinances could be performed in the temple, the place designated by the Lord for such instructions and ordinance work to be given. Notes 1. The evidence of the divine power accompanying the dedication of the land of Palestine is seen in the wonderful changes which have come over that land in recent years, and also in the changed attitude of the Jews, in relation to their return and also their belief in Jesus Christ. Nephi prophesied as follows regarding the restoration of the Jews: "And it shall come to pass that the Jews which are scattered also shall begin to believe in Christ; and they shall begin to gather in upon the face of the land; and as many as shall believe in Christ shall also become a delightsome people" (2 Nephi 30:7). The Savior also referred to this in his instruction to the Nephites: "And I will remember the covenant which I have made with my people; and I have covenanted with them that I would gather them together in mine own due time, that I would give unto them again the land of their fathers for their inheritance, which is the land of Jerusalem, which is the promised land unto them forever, saith the Father. And it shall come to pass that the time cometh, when the fulness of my gospel shall be preached unto them: and they shall believe in me, that I am Jesus Christ, the Son of God, and shall pray unto the Father in my name." (3 Nephi 20:29-30). At the time of the dedication of Palestine the feeling expressed by the Jews towards Jesus Christ was most bitter. This condition is stated by Dr. Isadore Singer, as follows: "When I was a boy, had my father who was a very pious man, heard the name of Jesus uttered from the pulpit of our synagogue, he and every other man in the congregation would have left the building and the rabbi would have been dismissed at once. "Now it is not strange in many synagogues to hear sermons preached eulogistic of this Jesus, and nobody thinks of protesting--in fact, we are all glad to claim Jesus as one of our people." Compare the letter of Rabbi Landau, _Documentary History of the Church_, vol. 3:356. In 1891, Baron Maurice de Hirch founded the Jewish Colonization Association. The "Lovers of Zion" Association was commenced about 1878, and was supported by Baron Edmund de Rothschild. The Zionist Federation was organized in 1896, and was strongly promulgated by Theodore Herzl of Vienna, Baron de Rothschild and many other renowned Jews. All of these organizations were formed to aid in the colonization of the Jews in Palestine. The first congress of the Zionist Federation was held in Basel, Switzerland, in 1897, where the old nationalistic sentiment was revived, and organizations were established for the gathering of the Jews. At the Zionist Congress held in London in 1901, Professor R. Gothell, president of the federation, said: "It is time the nations understood our motives. Our purpose is gradually to colonize Palestine. We political Zionists desire a charter from the Sultan authorizing us to settle in our Holy Land, and we ask the powers to approve and protect this charter." A few years ago the firm of Funk and Wagnalls published an edition of Dr. George Croley's work: "Tarry Thou Till I Come," and in the introduction Dr. Funk said: "It has been believed by many from the earliest ages of the Christian era that among the signs of Christ's coming would be the recognition of him by the Jews as one sent of the Father; and that they would then be restored to the Father's favor." Dr. Funk also collected a number of expressions from leading Jews, their belief in regard to the Savior, which were published in Dr. Croley's work. Some of them are as follows: Rabbi Henry Berkowits: "This Jew, Jesus, is the greatest, noblest rabbi of them all." Morris Jastrow: "From the historic point of view, Jesus is to be regarded as a direct successor of the Hebrew prophets. His teachings are synonymous with the highest spiritual aspirations of the human race." Jacob H. Schiff: "We Jews honor and revere Jesus of Nazareth as we do our own prophets who preceded him." The Savior said to his disciples in relation to the destruction of Jerusalem: "And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled" (Luke 21:24). The indication that this time of restitution is at hand is seen in the results coming out of the capture of Palestine by General Allenby in December, 1917, during the Great War. Since that time the Holy Land has been under the control of the British nation, and Dr. Herbert Samuel, an orthodox Jew, has been sent there as governor of the land. This is the first time since before the fall of Jerusalem (70 A. D.), which was predicted by the Savior, that a ruler from the house of Judah has presided in that land. It is an event of great significance. Chapter 31 Joseph Smith Accused as Accessory to Assault on Boggs 1842 Perfidy of John C. Bennett Doctor John C. Bennett came to Nauvoo in August, 1841, and joined the Church. Through his zealous activity in assisting to procure the Nauvoo Charter, he was honored by the citizens in the first election, by being chosen mayor of Nauvoo. He also rose to prominence in the councils of the Church, and appeared to be a firm believer in the Gospel, and a staunch friend to President Joseph Smith. Not many months later, however, through immoral conduct, he lost the spirit of the Gospel, and likewise his love for President Joseph Smith. His case is an illustration of the truth, that the Spirit of the Lord will not dwell in an unholy tabernacle. When men transgress the Holy Spirit withdraws, and the light in them turns to darkness. The first intimation that all was not well with Dr. Bennett was made manifest to the Prophet May 7, 1842, after a drill and sham battle by the Nauvoo Legion. This event had been under preparation since the previous January, and it was the intention of all to make it a grand success. In the forenoon of that day there was a parade of the legion, some twenty-six companies, comprising about two thousand troops. Judge Stephen A. Douglas, who was holding court at Carthage, adjourned, and with some leading attorneys, went to Nauvoo to witness the military maneuvers of the legion. While there he was the guest of President Joseph Smith. The day passed harmoniously without confusion. A large company of spectators and distinguished strangers had assembled to witness the sham battle. Dr. Bennett who was major general of the legion requested President Smith as lieutenant general to take command of the first cohort during the sham battle. But this the Prophet declined to do. Bennett next requested him to take his station in the rear of the cavalry without his staff, while the engagement was going on; but Captain Albert P. Rockwood of the Prophet's body guard would not consent, and kept close by his leader's side, who chose his own position. The Spirit of the Lord whispered to Joseph Smith that all was not well, and after the day's celebration was over he said, "If General Bennett's true feelings toward me are not made manifest to the world in a very short time, then it may be possible that the gentle breathings of that Spirit which whispered to me on parade, that there was mischief concealed in that sham battle, were false; a short time will determine the point. Let John C. Bennett answer at the day of judgment: Why did you request me to command one of the cohorts, and also to take my position without my staff, during the sham battle, on the 7th of May, 1842, where my life might have been the forfeit, and no man have known who did the deed?" Bennett's Resignation Ten days later, Dr. Bennett resigned his office as mayor of Nauvoo having been accused of immorality. The same day he went before Alderman Daniel H. Wells, who was not a member of the Church, and made affidavit to the effect that he had never been taught anything in the least contrary to the principles of the Gospel, and the strictest morality in both word and deed, by Joseph Smith. On the 19th, the city council met and elected Joseph Smith to fill Bennett's unexpired term as mayor of Nauvoo. Before the council on this occasion, Bennett was accused with having said Joseph Smith taught him to practice immorality. He replied, that "those who made such a statement were infernal liars," for Joseph Smith had always taught him to be virtuous. He then pled to be forgiven of his wrong doing, and said he hoped yet to prove by repentance his worthiness to fellowship in the Church. For the sake of his mother, he prayed that his evil practices might not be exposed. In this apparently repentant spirit he appeared before nearly one hundred brethren and cried like a child, stating, "that he was worthy of the severest chastisement." The brethren thought him sincere and the Prophet in mercy pled in his behalf. In a very short time, it was discovered that not only had Bennett been guilty of immoral practices, but he had taught others to be like himself, placing the responsibility for such teachings on the shoulders of the Prophet. The result was that others had to be handled for their fellowship. For this cause, and a defiant spirit, Chauncey L. Higbee, was excommunicated. Others, on confession of their wrong doing, and repentance, were forgiven. J. C. Bennett Leaves Nauvoo Notwithstanding the mercy extended to Bennett by the brethren some time during the month of June, he left Nauvoo, breathing out threatenings against the Prophet and the Church. He made the statement "that he had withdrawn from the fellowship of the Saints because they were not worthy of his society." He then entered into correspondence with the enemies of Joseph Smith in Missouri, endeavoring to stir them up to continue their persecutions against him. This made it necessary that a public statement be made in regard to the immoral practices of Dr. Bennett. This document which was signed by the Prophet contained a supporting affidavit, bearing the signatures of the aldermen and councilors of the city of Nauvoo. Bennett later published a book, _The History of the Saints_, which represented to be an exposé of "Mormonism." The work was so filled with corrupt expressions, such as would naturally come from so vile a source, that it only created a spirit of disgust in those who read it, and it proved to be a failure. Shooting of Ex-Governor Boggs On the 6th day of May, 1842, ex-Governor Lilburn W. Boggs was shot while sitting alone in a room of his residence in Independence. He was badly wounded and for several days his life was in the balance, but he soon recovered. President Smith Accused as an Accessory July 20, 1842, Boggs went before Samuel Weston, justice of the peace in Independence, and made affidavit that Orrin Porter Rockwell, a resident of Illinois, had done the shooting. He applied to Governor Carlin in his affidavit, for the surrender of Rockwell "according to law." Subsequently he made another affidavit in which he said he had "good reason to believe, from evidence and information now in his possession, that Joseph Smith, commonly called 'the "Mormon" Prophet,' was accessory before the fact of the intended murder, and that the said Joseph Smith is a citizen or resident of the state of Illinois." He applied to Governor Thomas Reynolds of Missouri, for a demand on Governor Carlin of Illinois, to deliver up Joseph Smith, to be dealt with according to law. Governor Reynolds very willingly granted the request, and appointed Edward R. Ford agent to receive the Prophet. In the requisition, Governor Reynolds stated "Joseph Smith is a fugitive from justice, charged with being accessory before the fact, to an assault with the intent to kill, made by one O. P. Rockwell, on Lilburn W. Boggs, in this state (Missouri) and is represented to the executive department of this state as having fled to the state of Illinois." He therefore demanded the surrender of the Prophet on these grounds. Boggs had not accused Joseph Smith of being a fugitive, or with fleeing from Missouri; this charge was added by Reynolds. No doubt his reason was that he knew Missouri could have no claim upon Joseph Smith without making it appear that he had committed the alleged crime within Missouri and fled from her borders. The foundation for this accusation was perhaps based on the rumor circulated at the time, and printed in the Quincy _Whig_, that Joseph Smith had prophesied that Boggs would die a violent death. As soon as the Prophet heard of this rumor he took occasion to deny it publicly saying that he had made no such statement. Nevertheless, it gave occasion for an accusation, and it appears evident that Boggs and his fellow conspirators thought it an opportunity, and an excuse, to get the Prophet within their clutches, where they might kill him "according to law." Governor Carlin's Action Governor Carlin of Illinois, appeared to be a party to this conspiracy. He had, at least, become embittered against President Joseph Smith, and was very willing to accede to the demand from Missouri. He was thoroughly acquainted with the law and knew perfectly well that the Prophet was in Nauvoo on the 6th day of May, 1842, consequently was not subject to the requisition of Governor Reynolds of Missouri. He knew that President Smith was not a fugitive from justice; and, even if the false and malicious charge had been true, he knew the Prophet was entitled to a fair and legal trial in Illinois, not Missouri. Yet he would yield to this unlawful and unrighteous demand against his knowledge of these facts. The Rocky Mountain Prophecy On Saturday, August 6, 1842, President Joseph Smith passed over the river to Montrose, in company with General James Adams, Colonel Brewer, Hyrum Smith and a number of others, and witnessed the installation of the officers of the Rising Sun Lodge of Masons, by General Adams, deputy grand master of Illinois. While General Adams was giving instructions to the master-elect, Joseph Smith had a conversation with a number of the brethren who were resting in the shade of the building. His topic was the persecutions of the Saints in Missouri, and the constant annoyance which had followed them since coming to Illinois and Iowa. In the course of his conversation the Prophet uttered a prophecy which he recorded in his journal as follows: "I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors, or lose their lives in consequence of exposure or disease, and some of them would live to go and assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains." Arrest of President Smith The governor of Illinois honored the demand of the Missourians, and on the 8th day of August, 1842, President Joseph Smith and Orrin P. Rockwell were both taken into custody by the deputy sheriff of Adams County, on a warrant issued by the governor. The prisoners demanded the right of habeas corpus, and the court of Nauvoo issued a writ demanding that the bodies of the two accused men be brought before that court. The deputy sheriff and his aids refused to recognize the jurisdiction of the court, and returned to Governor Carlin for further instructions, leaving the Prophet and Rockwell in the hands of the marshal of Nauvoo. The marshal had no papers by which they could be held, so permitted them to go about their business. The Prophet's Comments on His Arrest Commenting on his arrest, the Prophet said: "I have yet to learn by what rule of right I was arrested to be transported to Missouri for a trial of the kind stated. 'An accessory to an assault with intent to kill,' does not come under the provision of the fugitive act, when the person charged has not been out of Illinois. An accessory before the fact to manslaughter is something of an anomaly. The isolated affidavit of ex-Governor Boggs is no more than any other man's, and the constitution says, that no person shall be liable to be transported out of the state for an offense committed within the same. The whole is another Missouri farce." Expecting the return of the deputy sheriff, President Smith secured a writ of habeas corpus from the master in chancery for the district of Illinois, fearing that the court of Nauvoo might be deemed without jurisdiction or authority. Two days later when the officers returned, President Smith and Rockwell were not at home. The deputy sheriff made many threats and tried to intimidate the brethren at Nauvoo, but failing in this, when questioned, he admitted that the course the governor had taken was unjustifiable and illegal. President Joseph Smith in Retirement Because of the excitement which prevailed and the fear that they would be unlawfully dragged to Missouri, Joseph and O. P. Rockwell retired to seclusion. While in retirement the Prophet kept in touch with affairs in Nauvoo and wrote to the Saints from time to time. It was while thus confined that he wrote the important letters which now appear as sections 127 and 128 in the Doctrine and Covenants, on baptism for the dead. Threats of Mob Vengeance When the officers failed to find President Smith and Orrin Porter Rockwell, they were enraged and threatened to return with a sufficient force to search every house in Nauvoo. Ford, the officer from Missouri, declared that he would come with a mob from Missouri and take the Prophet by force. Hearing of these reports, President Smith wrote to Wilson Law, major general of the Nauvoo Legion, advising him to take necessary steps to protect the citizens of Nauvoo against any such attack. In his communication he said he had come to the conclusion that he would never suffer himself to fall into the hands of the Missourians alive, if he could help it. To surrender to the officers of Illinois meant the same thing, for Governor Carlin had joined hands with Missouri, taking unlawful steps to send him to that state. "I am determined, therefore," the Prophet said, "to keep out of their hands, and thwart their designs, if possible." Emma Smith Appeals to Governor Carlin August 17, 1842, Emma Smith wrote a pathetic appeal to Governor Carlin pleading the cause of her husband and the Latter-day Saints, and requesting that he rescind his order to turn President Smith over to his enemies in Missouri. She set forth in a clear, logical manner the fact that the decision to deliver him to the authorities in Missouri was contrary to law. That if he had been guilty of any crime it must have been committed in Illinois, and the pursuit of President Smith was a continuation of the old mob spirit and persecution which had followed the Saints during all the years of their sojourn in Missouri. Others also appealed to the governor, reminding him of the many threats that were made against the citizens of Nauvoo, by John C. Bennett, Edward R. Ford and others. His reply to all of these was that he could not conceive of an attack of violence upon the citizens, and there was "no excitement anywhere but in Nauvoo, amongst the Mormons themselves." There was no apprehension of trouble in other places, so far as he was able to ascertain. At the same time he confessed in conversation, that "persons were offering their services every day, either in person or by letter, and held themselves in readiness to go against the Mormons" whenever he should call upon them. Judge Ralston, who was present when the governor read Emma Smith's letter, asked him how he thought Mr. Smith could go through the midst of his enemies, without violence being used towards him; and, if acquitted, how was he to get back? The governor was unable to make satisfactory reply. Answering Emma Smith's letter, the governor said he had been "prompted by a strict sense of duty," and in discharge of that duty, had "studiously pursued that course least likely to produce excitement and alarm." He hoped that Joseph Smith would submit to the laws and that justice might be done. At the same time he said the Constitution and the laws of the United States required him to take the course he did regarding Joseph Smith as a fugitive from justice. Yet he was perfectly aware that President Smith was not a fugitive in any sense of the term. He further suggested that if "he is innocent of any crime, and the proceedings are illegal, it would be the more easy for him to procure an acquittal," and he felt that Missouri would grant the "utmost latitude" in his defense. It was clear that he had no friendly disposition towards the President of the Church. A Ruse to Capture President Smith In the meantime President Joseph Smith returned to Nauvoo and in a meeting of a special conference August 29, addressed the Saints. Some of the Saints thought he had gone to Washington, others that he had gone to Europe, however, he had been in Nauvoo most of the time. Sunday, October 2, 1842, word came from Quincy, that Governor Carlin had offered a reward of two hundred dollars for the capture of Joseph Smith and the same amount for O. P. Rockwell. The Quincy _Whig_ also stated that Governor Reynolds of Missouri, had offered a reward of three hundred dollars for each of the brethren. President Sidney Rigdon, who had been in conversation at Carthage with Judge Stephen A. Douglas, concerning Governor Carlin's proceedings, informed William Clayton that he had learned that the governor had purposely issued an illegal writ, expecting President Joseph Smith would be drawn by it to Carthage to be acquitted before Judge Douglas on habeas corpus proceedings. As soon as this was done a legal writ would be served and he would be carried away to Missouri. Elder Elias Higbee confirmed President Rigdon's report, adding thereto that many Missourians were coming to unite with the militia of Illinois, voluntarily, at their own expense. If President Smith should fail to go to Carthage they would come in force to Nauvoo and search the city. Receiving this knowledge, the Prophet concluded again to leave home for a season, and thus defeat the plans of Governor Carlin and his aids. Justin Butterfield's Legal Opinion While all these trials and tribulations were going on, the case of President Joseph Smith had been presented to United States District Attorney Justin Butterfield, of Chicago, by the master in chancery, Major Warren. Mr. Butterfield wrote to Sidney Rigdon, October 10, 1842, an elaborate opinion on the case. The salient points in his opinion are as follows: If it could be proved that Joseph Smith had not _fled_ from Missouri since the commission of the crime of which he was accused, and that he was not in that state at that time, then the governor of Illinois had no power to surrender him to Missouri. According to the Constitution, a man to be a fugitive, "must be a person who shall flee from justice and be found in another state." The defendant has the right to show that the process upon which he was arrested was obtained by false pretense, that it is untrue that he fled from Missouri to evade being brought to justice there, for the crime of which he is charged. The affidavit of Boggs is not conclusive and may be rebutted; the defendant has the right to show the affidavit false. The affidavit of Boggs "on its face was not sufficient to authorize the arrest of Smith." The opinion concluded with the following advice: "I would advise that Mr. Smith procure respectable and sufficient affidavits to prove beyond all question, that he was in the state (Illinois) and not in Missouri, at the time the crime with which he is charged was committed, and upon these affidavits, apply to the governor to countermand the warrant he has issued for his arrest. "If he should refuse to do so, I am clearly of the opinion that, upon the above state of facts, the supreme court will discharge him upon habeas corpus." Governor Carlin's attitude being unfavorable, no further action was taken until December, when the term of Carlin expired. On the 8th of that month Thomas Ford was inaugurated as the chief executive of Illinois. Immediately affidavits were obtained to prove beyond controversy that President Joseph Smith was in the state of Illinois on the 6th day of May, 1842, the day of the shooting of ex-Governor Boggs, but Governor Ford refused to interfere with the action of his predecessor. The supreme court being in session, he passed the case with all the papers up to them for a decision. The judges held that the writ was illegal, but were divided as to whether or not Ford should interfere. The governor thereupon addressed President Joseph Smith, December 17, 1842, stating that he had submitted the case to the supreme court of Illinois. The governor then said: "I can only advise that you submit to the laws and have a judicial investigation of your rights. If it should become necessary, for this purpose, to repair to Springfield, I do not believe that there will be a disposition to use illegal violence towards you; and I would feel it my duty in your case, as in the case of any other person, to protect you with any necessary amount of force from mob violence whilst asserting your rights before the courts, going to and returning." The Prophet Receives Advice Justin Butterfield, in a letter from Springfield of the same date, advised the Prophet to accept the suggestion of Governor Ford. He said the judges of the supreme court were unanimous in the opinion that he would be entitled to a discharge under a habeas corpus writ. Therefore he advised President Smith to go to Springfield without delay, for he had the right to bring the case before the United States court, which was then in session. "I will stand by you," he said, "and see you safely delivered from your arrest." Another letter was received from Judge James Adams, who greatly loved the Prophet. He said: "My Son: It is useless for me to detail facts that the bearer can tell. But I will say that it appears to my judgment that you had best make no delay in coming before the court at this place for a discharge under a habeas corpus." Joseph Smith Surrenders for Trial Acting on this advice, President Smith prepared to go to Springfield. December 26, he was arrested by General Wilson Law on the proclamation of Governor Carlin. The next day in the custody of Wilson Law and a number of his closest friends, he commenced his journey. On the way they obtained a writ of habeas corpus from the master in chancery at Carthage. On the 30th, he arrived at the home of Judge James Adams, in Springfield. The next day, to save delay, and possible legal complications, Governor Ford was petitioned for another writ that the case might be tried thereon and it was issued. At half-past eleven President Smith went before Judge Pope, where Mr. Butterfield presented all the papers in the case and asked for habeas corpus, because the accusation was false, which was granted. The Prophet was then placed under bail in the sum of four thousand dollars. Judge Adams and Wilson Law went bail for him, and his case was set for Monday morning, January 2, 1843. The Trial A postponement of the trial was taken until the following Wednesday. When the case came before the court, the attorney general, Josiah Lamborn, moved to dismiss the proceedings, objecting to the jurisdiction of the court. He was overruled and the trial proceeded. On the 5th day of January, 1843, Judge Pope rendered a lengthy decision,[1] discharging the Prophet on the grounds that he was entitled to his discharge for defect in the affidavit on which the demand for his surrender to Missouri was made. "To authorize the arrest in this case," the opinion said, "the affidavit should have stated distinctly--1st, that Smith had committed a crime; 2nd, that he committed it in Missouri. It must appear that he fled from Missouri to authorize the governor of Missouri to demand him, as none other than the governor of the state from which he fled can make the demand. He could not have fled from justice unless he committed a crime, which does not appear. It must appear that the crime was committed in Missouri, to warrant the governor of Illinois in ordering him to be sent to Missouri for trial." On these grounds an order was entered discharging the prisoner from arrest. Once again Missouri, persecutor of saints and prophets, was defeated; but her thirst for their blood was not satisfied. Bennett's Letter to Sidney Rigdon and Orson Pratt January 10, 1843, John C. Bennett sent a communication from Springfield to Sidney Rigdon, and addressed to Rigdon and Orson Pratt, in which he states that he was leaving for Missouri to confer with the messenger charged with the arrest of Joseph Smith, Hyrum Smith, Lyman Wight, and others, who would be demanded in a few days on the old charge of "murder, burglary, treason, etc." This was on the new indictments found by the grand jury and based on the original evidence. He said: "We shall try Smith on the Boggs case, when we get him into Missouri. The war goes bravely on; and although Smith thinks he is now safe, the enemy is near, even at the door." Moreover, he stated that they had the assurance that the governor of Illinois would acknowledge the new demand. "There is but one opinion on the case," he wrote, "and that is, nothing can save Joe on a new requisition and demand predicated on the old charges on the institution of new writs. He must go to Missouri; but he shall not be harmed if he is not guilty; but he is a murderer, and must suffer the penalty of the law." A postscript requested that Sidney Rigdon hand the letter to Orson Pratt. After reading it, Sidney Rigdon did as he was requested, but Orson Pratt immediately took the letter to President Joseph Smith and informed him that he was not in league with such a character as Bennett. Bennett wrote to these men knowing that at the time they were both lukewarm towards the work, and that Orson Pratt, for disobedience, had been handled for his fellowship. Following this episode, Orson Pratt was received back in the fellowship of the Church. For some time previous to this incident, Sidney Rigdon had failed to magnify his calling and had gone contrary to counsel. When confronted with the letter from Bennett he denied having had any correspondence with him. Rejoicing in Nauvoo When President Smith returned to Nauvoo, from his trial, there was great rejoicing. Tuesday, January 17, 1843, was set apart by the apostles as a "day of humiliation, fasting, praise, prayer and thanksgiving" before the Lord. Many public meetings were held throughout the city. One public gathering of this kind was held at the home of President Joseph Smith. The following day a party of invited guests assembled at his home to celebrate his deliverance from his enemies. The day passed very pleasantly; many interesting anecdotes were related, and what added interest to the occasion was the fact that it was the fifteenth anniversary of the Prophet's wedding day. Notes 1. For the full decision, which should be read see _Documentary History of the Church_, vol. 5:223-231. See also pages 233-244 for papers on the trial. Chapter 32 Doctrinal Development and Prophecy 1843 A Brief Period of Peace At the beginning of the year 1843, peace reigned in Nauvoo; for a time the Saints remained undisturbed, and the Prophet had a breathing spell of freedom. Yet there were ripples on the surface of the water. President Joseph Smith had been delivered from his enemies in Missouri. The persecutors of the Church had been defeated; but were still determined to pursue their evil course. The Missourians were in league with the enemies of the Prophet in Illinois, with a relentless determination to bring him to his death. This brief period of peace gave the Prophet an opportunity to instruct the Saints in various duties and doctrines and more fully to establish the order and authority of the Priesthood. The building of the temple progressed; increased light was thrown on the subject of salvation for the dead, and the Saints were impressed with the wonderful importance and responsibility connected with their obligations in relation to their fathers. Important revelations were received. The number of inhabitants in Nauvoo rapidly increased, and there was a time of prosperity and general rejoicing. But such a condition was not destined to continue very long. The clouds of malicious hatred were to be seen in the distance, and soon the storm of bitter persecution was to break forth once again in redoubled fury. Traitors within, and enemies without, were to join hands for the destruction of the Prophet. President Joseph Smith's Intimation of Death President Smith evidently understood that this spell of peace and prosperity would not last. With constant pleading he urged the Saints to increase their labors on the temple, and they responded with hearty good will. In his prophecy, August 6, 1842, he declared to his brethren that he was not destined to go with them to the Rocky Mountains; yet they failed to comprehend his meaning. On several occasions he intimated in his remarks that his enemies would not be satisfied with anything short of his life, and then they would pursue others. He spoke to the Saints at a meeting in the unfinished temple, January 22, 1843, taking for his text, "The Setting up of the Kingdom of God." In the course of his discourse he said: "I shall not be sacrificed until my time comes; then I shall be offered freely. All flesh is as grass, and a governor is no better than other men; when he dies he is a bag of dust. I thank God for preserving me from my enemies. I have no enemies but for the truth's sake. I have no desire but to do all men good. I feel to pray for all men. We don't ask any people to throw away any good they have got; we only ask them to come and get more. They would then see eye to eye, and the blessings of God would be poured out upon the people, which is the desire of my whole soul. Amen." Doctrinal Development Early in January, 1843, in discoursing on the kingdom of God, the Prophet said: "Some say the kingdom of God was not set up on the earth until the day of Pentecost, and John the Baptist did not preach the baptism for repentance for the remission of sins. But I say, in the name of the Lord, that the kingdom of God was set up on the earth from the days of Adam to the present time. . . . Where there is no kingdom of God, there is no salvation. What constitutes the kingdom of God? Where there is a prophet, a priest, or a righteous man unto whom God gives his oracles, there is the kingdom of God; and where the oracles of God are not, there the kingdom of God is not." In relation to the Gospel and baptism preached by John, he said: "John came preaching the Gospel for the remission of sins. He had his authority from God, and the oracles of God were with him." Speaking of the sign of the Holy Ghost, he stated: "The Holy Ghost is a personage, and in the form of a personage. It does not confine itself to the form of a dove, but in the sign of a dove. The Holy Ghost cannot be transformed into the form of a dove; but the sign of a dove was given to John to signify the truth of the deed [baptism of Christ], as the dove is an emblem or token of truth and innocence." In February he received a revelation embodying the following principle: There are two kinds of beings in heaven; angels, who are resurrected personages, having bodies of flesh and bones; and spirits of just men made perfect who are not yet resurrected, but inherit the same glory. In April, 1843, he gave instructions at Ramus, as follows: "When the Savior shall appear, we shall see him as he is. We shall see that he is a man like ourselves and that same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy." The reckoning of God's time, angel's time and man's time is according to the planet on which they reside. All angels who minister on this earth, have belonged to it. Angels reside in the presence of God on a globe like a sea of glass and fire, where all things for their glory are manifest. The place where God dwells is a great Urim and Thummim. This earth, in its sanctified and immortal state, will be like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it. The white stone mentioned in Revelation 2:17 will become a Urim and Thummim to each individual who receives one, through which things of a higher order will be made known. Again, he taught that all principles of intelligence we attain unto in this life, will rise with us in the resurrection. The Father has a body of flesh and bones as has the Son, Jesus Christ, also, but the Holy Ghost is a personage of Spirit. During the time of the trial at Springfield, in answer to questions, he said: "Christ and the resurrected Saints will reign over the earth during the thousand years. They will not probably dwell upon the earth, but will visit it when they please, or when it is necessary to govern it. There will be wicked men on the earth during the thousand years. The heathen nations who will not come up to worship will be visited with the judgments of God." In this manner, in conversations, discourses and writings, the Prophet taught the people. Attempt to Repeal the Nauvoo Charter When Governor Thomas Ford delivered his inaugural address in December, 1842, he recommended modification of the Nauvoo charter, on the grounds that many objections had been raised because of exceptional powers, which had been granted. Yet these powers had proved beneficial to the Saints, and where righteous government was administered, as it was in Nauvoo, such a charter proved to be a blessing. In the hands of despots such privileges might have been abused. When the charter was granted, the prophet said: "The city charter of Nauvoo is of my own plan and device. I concocted it for the salvation of the Church, and on principles so broad, that every honest man might dwell secure under its protective influence without distinction of sect or party." A bill was presented in the legislature to repeal certain sections of the charter shortly after that body convened. The enemies of the Saints endeavored to repeal much more than had at first been contemplated, and take from the charter many provisions like those found in the charters of the other cities in Illinois. This attempt was made purposely to hurt the "Mormons," by restricting their rights. The bill passed the house in March with a vote of 58 to 33. When it reached the senate it was tabled. The time for the repeal had not arrived. A General Missionary Call At the conference of the Church in April, 1843, a general missionary movement was contemplated. President Joseph Smith, in the course of his remarks, advised that the elders when they went forth as missionaries, should preach repentance and the things they were sent to preach. "Declare the first principles," he said, "and let mysteries alone, lest you be overthrown. Never meddle with the visions of beasts and subjects you do not understand." Following the general conference a special conference convened April 10, and continued through the 12th, presided over by the apostles. At this conference elders were chosen and their appointments given for various mission fields in Canada and the several states, excepting blighted Missouri. On the 11th of May, following, Addison Pratt, Noah Rogers, Benjamin B. Grouard and Knowlton F. Hanks, were selected to go on missions to the Pacific isles; Dan Jones, to Wales; James Sloan, to Ireland; John Cairnes and Samuel James to England, with Reuben Hedlock, who was appointed to preside in Great Britain with Hiram Clark and Thomas Ward, who were in England, as his assistants. Eternity of the Marriage Covenant While at Ramus, May 16 and 17, 1843, the Prophet made the following declaration: "In the celestial glory there are three heavens or degrees; and in order to obtain the highest, a man must enter in to this order of the Priesthood (meaning the new and everlasting covenant of marriage); and if he does not, he cannot obtain it. "He may enter into the other, but that is the end of his kingdom; he cannot have an increase. "Salvation means a man's being placed beyond the power of all his enemies. "The more sure word of prophecy (mentioned by Peter) means a man's knowing that he is sealed up unto eternal life, by revelation and the spirit of prophecy, through the power of the Holy Priesthood. "It is impossible for a man to be saved in ignorance. "There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes. "We cannot see it; but when our bodies are purified we shall see that it is all matter." The New and Everlasting Covenant A revelation dealing with the subject of marriage for eternity, or celestial marriage as it is known, was reduced to writing July 12, 1843 (Doc. and Cov. Sec. 132). It had been revealed to the Prophet a long time before this date, but had not been recorded or publicly announced. In it the Lord defines the "new and everlasting covenant." In a number of revelations previously given the new and everlasting covenant is mentioned, and various principles of the Gospel are spoken of as new and everlasting covenants. Thus, in the Lord's Preface to the Book of Doctrine and Covenants, he says he gave commandments to Joseph Smith, that his "everlasting covenant might be established; that the fulness of the Gospel might be proclaimed." Immediately after the organization of the Church, he declared that baptism is a "new and an everlasting covenant, even that which was from the beginning," and in a revelation given October 25, 1831 (Doc. and Cov. Sec. 66), the everlasting covenant is defined as the fulness of the Gospel, "sent forth unto the children of men, that they might have life and be made partakers of the glories which are to be revealed." But the full meaning and significance of the "new and everlasting covenant," was not revealed until the Prophet received this revelation (Doc. and Cov. Sec. 132), in which it is defined as follows: "For behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory. For all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world." This reference has bearing on the new covenant of celestial marriage, or marriage for eternity, spoken of by President Joseph Smith at Ramus in May, 1843. Then the Lord defines the law of the new and everlasting covenant, which embraces all other covenants and principles belonging to the Gospel: "And as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God. "And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this priesthood are conferred), are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead." Conversely, then, all contracts entered into in this life, and sealed by this authority, are binding and of force after the resurrection, as the revelation further on declares: "Behold, mine house is a house of order, saith the Lord, and not a house of confusion. Will I accept of an offering, saith the Lord, that is not made in my name? Or will I receive at your hands that which I have not appointed? And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was? I am the Lord thy God; and I give unto you this commandment--that no man shall come unto the Father but by me or by my word, which is my law, saith the Lord. And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God. For whatsoever things remain are by me; and whatsoever things are not by me shall be shaken and destroyed." Revealed by Elijah The keys of this wonderful and impressive doctrine were restored when Elijah conferred his Priesthood. The mission of Elijah in this dispensation, as prophesied of by Malachi, was to restore the sealing, or binding power, through which covenants and contracts, as here described by the Lord, are approved and ratified in the heavens. Referring to this subject, President Joseph Smith remarked in one of his discourses: "Elijah was the last prophet that held the keys of the Priesthood. . . . It is true that the Savior had authority and power to bestow this blessing; but the sons of Levi were too prejudiced. 'And I will send Elijah the Prophet before the great and terrible day of the Lord,' etc. Why send Elijah? Because he holds the keys of the authority to administer in all the ordinances of the Priesthood; and without the authority is given, the ordinances could not be administered in righteousness." Again: "The spirit, power, and calling of Elijah is, that ye have power to hold the key of the revelation, ordinances, oracles, powers and endowments of the fulness of the Melchizedek Priesthood and of the kingdom of God on the earth; and to receive, obtain and perform all the ordinances belonging to the kingdom of God, even unto the turning of the hearts of the fathers unto the children, and the hearts of the children unto the fathers, even those who are in heaven. . . . What is this office and work of Elijah? It is one of the greatest and most important subjects that God has revealed. He should send Elijah to seal the children to the fathers, and the fathers to the children." In the Temple these Blessings are Obtained In the temple of the Lord these sealing blessings may be obtained. Only in the days of poverty, when there is no temple, can they be received elsewhere. The Prophet added further instruction to this subject in a discourse, Sunday, June 11, 1843, wherein he said: "One of the ordinances of the house of the Lord is baptism for the dead. God decreed before the foundation of the world that that ordinance should be administered in a font prepared for that purpose in the house of the Lord. "If a man gets a fulness of the Priesthood of God, he has to get it in the same way that Jesus Christ obtained it, and that was by keeping all the commandments and obeying all the ordinances of the house of the Lord. . . . "All men who become heirs of God and joint-heirs with Jesus Christ, will have to receive the fulness of the ordinances of his kingdom; and those who will not receive all the ordinances will come short of the fulness of that glory, if they do not lose the whole" (_Documentary History of the Church_, vol. 5:423). Plural Marriage This revelation, dated July 12, 1843, also contains the doctrine of plural wives. This doctrine was made known to the Prophet as early as the summer of 1831, and by him was taught to a few others, but it was not practiced until the Lord commanded it. Secrecy was imposed by the Lord until such time as he saw fit for its introduction. When the Prophet was commanded to practice this principle, he hesitated and deferred taking action for some time. To do so was one of the greatest trials of his life. He knew the doctrine was in conflict with the traditions and teachings of the world and would arouse increased persecution; moreover, his own prejudices were in opposition to the doctrine. However, the Lord had commanded him and he must act. In Nauvoo the doctrine was revealed to many of the leading brethren, and wives were sealed to some of them by President Joseph Smith, and to others, under his direction. However, it was not until 1852, after the Saints had come to Utah, that the revelation was published to the world. The Douglas Prophecy On the return from Ramus, where the doctrine of the eternity of marriage was taught to a number of brethren, President Joseph Smith and his scribe, William Clayton, paid a visit to Judge Stephen A. Douglas, at Carthage, where he was holding court. On invitation they dined with Judge Douglas, and after dinner he requested President Smith to relate the history of the persecutions of the Saints while in Missouri. This he did in some detail, covering a period of about three hours. He also gave an account of his visit to Washington, with Judge Elias Higbee and Sidney Rigdon, in 1839, and their treatment by President Martin Van Buren, Henry Clay, John C. Calhoun and others. Judge Douglas listened with the closest attention and deprecated the conduct of Governor Boggs and his aides in Missouri. He said that any people who would do as the Missourians had done to the Latter-day Saints ought to be brought to judgment and punished. President Smith, in concluding the conversation, uttered the following prophecy which was recorded in the journal of his secretary, William Clayton, under date of the event, May 18, 1843: "Judge, you will aspire to the presidency of the United States; and if ever you turn your hand against me or the Latter-day Saints, you will feel the weight of the hand of the Almighty upon you; and you will live to see and know that I have testified the truth to you; for the conversation of this day will stick to you through life."[1] Notes 1. Stephen A. Douglas lived to see the fulfilment of this prophecy. He did aspire to the presidency of the United States. He did raise his voice against the Latter-day Saints in a speech delivered in Springfield, Illinois, June 12, 1857. The speech was published in the "Missouri Republican." While Mr. Douglas had more reason to expect to be elected than any other candidate, he was overwhelmingly defeated, and Abraham Lincoln was elected President of the United States. For full particulars in relation to this subject, the reader is referred to the _History of the Mormon Church_, chapter 46, by Elder B. H. Roberts. Chapter 33 Missouri's Third Attempt to Capture Joseph Smith 1843 Conspiracy Against Joseph Smith When John C. Bennett wrote to Sidney Rigdon and Orson Pratt, saying he was on his way to Missouri to obtain a new requisition for Joseph Smith and others, it was not an idle threat. Not many weeks had passed before reports reached Nauvoo that new indictments had been found against President Smith, based on the old Missouri charges, and that John C. Bennett was making desperate threats. Moreover, Bennett must have had some definite information which caused him to say that Governor Ford would acknowledge the new requisition. A conspiracy, evidently, was on foot, in which the governors of the two states were to play their parts. Further evidence that Governor Ford was a party to the conspiracy is discovered in a communication dated June 10, 1843, from Sam C. Owens of Independence, to the governor of Illinois. Owens, one of the bitterest persecutors of the Saints in Missouri, stated in his letter that John C. Bennett had authorized him to write to Governor Ford, "without hesitation" in regard to the charges against Joseph Smith. "At the last term of the circuit court of Daviess County," he wrote, "an indictment was found by the grand jury against Joseph Smith for treason against the state," and necessary papers were on the way to Governor Thomas Reynolds, who, on receipt thereof, would issue a requisition, and Mr. Joseph H. Reynolds would be sent as a special agent "to attend to the business." Owens also said that "Dr. Bennett further writes that he has made an agreement with Harmon T. Wilson, of Hancock County (Carthage seat of justice), in whose hands he wishes the writ that shall be issued by you to be put. From the tenor of his letter I am induced to believe that he has made the same suggestion to you." A Warrant for His Arrest June 13, 1843, Governor Reynolds issued the requisition and Joseph H. Reynolds was dispatched to Illinois. Governor Ford lost no time in issuing the warrant for the arrest and placed it in the hands of Harmon T. Wilson, who, with Reynolds, immediately started for their prisoner. The night before the warrant was issued Governor Ford incidentally remarked to Judge James Adams that the next day he would issue such a writ. Judge Adams sent an express at once to Nauvoo to warn the Prophet of impending danger. His message arrived in the evening of Sunday, June 18, but President Smith was not at home. On the 13th, he and his family had gone north to visit with Mrs. Wasson, sister of Emma Smith, who resided near Dixon, Lee County, Illinois. Hyrum Smith sent William Clayton and Stephen Markham on horse back with all speed to warn his brother Joseph. They arrived at Wasson's on the afternoon of Wednesday, June 21, a distance of two hundred and twelve miles. Hearing their report, Joseph said: "I have no fear. I shall not leave here; I shall find friends, and Missourians cannot hurt me, I tell you in the name of the Lord." He cancelled an appointment to preach in Dixon, and concluded to remain with the Wassons, fearing that if he started for home he might fall into the hands of his enemies where he had no friends. His Arrest by Reynolds and Wilson From some source Reynolds and Wilson learned that Joseph was at Dixon and thither they went with haste. On the way to Wasson's they passed William Clayton, who had been sent to spy out the land, but as they were disguised, Clayton did not know them. Arriving at their destination the sheriffs represented themselves to be "Mormon" elders and were directed to the Wasson home. President Smith was in the yard when they arrived. Springing upon him like fiends, and without showing any papers for his arrest, they pointed cocked pistols at his head and with many vile oaths, threatened to shoot him if he stirred. They repeatedly jabbed the muzzles of their pistols in his ribs, and were for hurrying him off to Dixon without giving him a chance to say farewell to his family or friends, or obtain his hat and coat. Stephen Markham grabbed the horses by the bits and held them saying: "There is no law on earth that requires a sheriff to take a prisoner without his clothes." They threatened to shoot him, but he paid no heed to their threats, and Emma Smith brought her husband his hat and coat. As the wagon rolled away, Joseph called to Markham to go to Dixon and secure a writ of habeas corpus. On the way the officers repeatedly thrust their pistols in the Prophet's sides with accompanying oaths of blasphemy, and did not desist until shortly before reaching Dixon, when Markham, who had overtaken them, upbraided them for their cowardice and brutal treatment of their prisoner, who was defenseless. Arriving at Dixon, the officers placed their prisoner in a room of the tavern, and ordered fresh horses to be ready in five minutes. Joseph asked them if he could interview counsel, but was cruelly treated for his request. A man passed the window and the Prophet shouted to him to secure him a lawyer, for he was falsely imprisoned. Attorney Edward Southwick came to the door, but it was shut in his face, with a threat. Shepherd G. Patrick, another attorney, also came and was insulted in like manner. The neighborhood was soon aroused, and Mr. Dixon, owner of the house, with some friends surrounded the door and threatened violence to the inhuman sheriffs if they did not alter their brutal course. This had a sobering effect upon them, and lawyers Southwick and Patrick came into the room. President Smith showed them his bruised sides, and asked them to obtain a writ of habeas corpus. A messenger was sent by Mr. Dixon to Mr. Chamberlain, master-in-chancery, who lived some six miles away, and another messenger was sent for Attorney Cyrus Walker, who happened to be campaigning near that place. Walker, Whig candidate for Congress, said he would come provided Joseph Smith would promise to vote for him, which the latter said he would do. This promise, Walker thought, would give him the united vote of the "Mormon" people, which would insure his election. About eight o'clock the master-in-chancery arrived and issued a writ of habeas corpus returnable before Judge John D. Caton, of the ninth judicial district, at Ottawa, which was served on Reynolds and Wilson. The same day William Clayton was sent by the Prophet to notify his brother Hyrum, and get assistance. Reynolds and Wilson Under Arrest Stephen Markham went before a justice of the peace and obtained a warrant for Reynolds and Wilson for threatening his life. He later obtained other warrants from the circuit court of Lee County against them for threatening the life of Joseph Smith, and for false imprisonment, claiming ten thousand dollars damages, on the ground that the writ issued by Governor Ford was a void writ in law. As they could not obtain bondsmen outside of Missouri, they were taken into custody by Sheriff Campbell of Lee County. They also obtained a writ of habeas corpus and under these circumstances the entire party, including the lawyers and Mr. Dixon, started for Ottawa. President Joseph Smith's Discourse at Pawpaw Grove Saturday night, June 24, they arrived at Pawpaw Grove, thirty-two miles distant from Dixon, and the following morning the people assembled at the hotel and requested that the Prophet preach. To this Reynolds objected, saying that Joseph Smith was his prisoner, and the people must disperse. They had witnessed his abuse of his prisoner, and a Mr. David Town, an aged gentleman, who was lame, advanced and gave Reynolds to understand that he could not interrupt gentlemen. Bringing his heavy walking stick down with a thud, he said: "You--Infernal puke, we'll learn you to come here and interrupt gentlemen. Sit down there (pointing to a very low chair), and sit still. Don't open your head till General Smith gets through talking. If you never learned manners in Missouri, we'll teach you that gentlemen are not to be imposed upon by a nigger-driver. You cannot kidnap men here, if you do in Missouri; and if you attempt it here, there's a committee in this grove that will sit on your case; and, sir, it is the highest tribunal in the United States, as _from its decision there is no appeal_!" Reynolds very meekly and in fear took the seat while President Smith addressed the people for one hour and a half. The Issuing of New Writs It was learned that Judge Caton was in New York, so they all returned to Dixon, where new writs were obtained, made returnable before the nearest tribunal in the fifth judicial district, at Markham's request. Provision was now made to go to Quincy, where Judge Stephen A. Douglas was holding court. Twice on the way Reynolds and Wilson engaged in plots to raise mobs and carry Joseph Smith to the mouth of Rock River where there was a company from Missouri waiting to receive him; but each time the plans were discovered and foiled. On the way Joseph convinced Sheriff Campbell and the attorneys that the court of Nauvoo was nearer than that of Quincy, and had full power to try his case, and hither they bent their way. Reynolds and Wilson endeavored to get Sheriff Campbell, who had them in custody, to go by way of Rock River, to Quincy, not knowing that their plots were discovered, saying that they would never go through Nauvoo alive. Joseph Smith pledged his word of honor that they would not be molested, and the journey was resumed by land in the direction of Nauvoo. A Party to the Rescue William Clayton arrived in Nauvoo on Sunday, June 25, 1843, and at the afternoon meeting in the temple Hyrum Smith requested to see all the brethren. He informed them of his brother Joseph's arrest, and called for volunteers to go to his assistance. That evening a company of about one hundred and seventy-five men left on horseback. Wilson Law refused to go unless his expenses could be met, whereupon President Brigham Young went to work and raised seven hundred dollars by subscription. About seventy-five men on board the _Maid of Iowa_, under Captain Dan Jones, went down the Mississippi to the mouth of the Illinois River, thence up that river toward Peoria, to examine the steamboats, suspecting the Prophet might be forced on one of them to be carried down the river to Missouri. Shortly after the party with the Prophet left Geneseo on the 27th, the advance guard of the brethren, nine in all, from Nauvoo came up, and Reynolds and Wilson began to tremble fearing for their lives. Reynolds asked if "Jim" Flack was in the crowd. When he was informed that he would be present the next day, the criminal sheriff replied: "Then I am a dead man; for I know him of old." When Stephen Markham, who had gone to locate the brethren from Nauvoo, rode up, Reynolds said, "Do I meet you as a friend? I expected to be a dead man when I met you again," but he was assured that he would not be hurt. Thursday, June 29, James Flack with others of the brethren met the company a short distance south of Monmouth. President Joseph Smith took Flack to one side and charged him not to harm Reynolds, for he had given his word of honor that he would not be injured. This Flack promised to do although he had cause for vengeance. Arrival at Nauvoo Other bodies of men from Nauvoo joined the company from time to time and when they reached that place there were about one hundred and forty riding on horse back, who were joined by the populace in procession and thus they marched into the town. President Smith was greeted with cheers and the firing of cannon. He was still a prisoner in the hands of Reynolds and Wilson, and they in turn were prisoners in the hands of Sheriff Campbell. The Prophet took them to his house and placed Reynolds and Wilson at the head of the table, where about fifty persons were served. This was a very different reception from the one he had received from these men when they took him prisoner in Lee County, at the Wasson home. The Trial Before the Municipal Court The same day they arrived in Nauvoo the municipal court convened, and a requisition was made on Reynolds to return the writ, but he refused to recognize the summons, whereupon the Prophet petitioned the court for a writ of habeas corpus to be directed to Reynolds, commanding him to bring his prisoner before the court. The summons was issued and Reynolds complied with the attachment and delivered the Prophet into the hands of the marshal of the city. That afternoon President Smith addressed the people at great length, declaring that he would not peacefully submit again to such ill-treatment. While he was speaking Reynolds and Wilson with a lawyer named Davis, of Carthage, left for that place threatening to raise the militia and come again and take President Smith out of Nauvoo. Saturday, July 1, 1843, the court convened to examine the writ of habeas corpus. Messrs. Cyrus Walker, Shepherd G. Patrick, Edward Southwick and a Mr. Backman defended Joseph Smith while Attorney Mason was counselor for Reynolds. Witnesses were examined and the case tried on its merits, Hyrum Smith, Parley P. Pratt, Brigham Young, George W. Pitkin, Lyman Wight and Sidney Rigdon giving testimony, at the conclusion of which the prisoner was discharged. The Citizens of Lee County Thanked July 1, 1843, a mass meeting of the citizens of Nauvoo was held in the assembly hall and it was "unanimously resolved that Messrs. Sager and Dixon, of the town of Dixon, and the citizens of Dixon, Pawpaw Grove, and Lee County, receive the warmest thanks for the firm patriotism, bold and decided stand taken against lawless outrage and the spirit of mobocracy, as manifested in the arrest or capture of General Joseph Smith, while on a visit to his friends in that district of country." Reynolds' Further Attempt to Obtain Joseph Smith The proceedings of the municipal court of Nauvoo in this case were promptly forwarded to Governor Ford, with affidavits from the attorneys and others bearing upon the case and the kindly treatment Reynolds and Wilson had received in Nauvoo. Judge James Adams came from Carthage with the information that Reynolds and Wilson were exciting the people there to mobocracy, and petitioning the governor for a posse forcibly to take Joseph Smith, on the grounds that he had been unlawfully taken out of their hands. A remonstrance against the Carthage proceedings was prepared and forwarded to Carthage by Messrs. Southwick and Patrick, and a petition was sent to Governor Ford praying him not to issue any more writs. Governor Ford refused to comply with the request of Sheriff Reynolds, and subsequently, when Governor Reynolds of Missouri requested him to call out the militia--a method they had of doing in Missouri--to retake Joseph Smith, Governor Ford replied that Joseph Smith had been tried before the municipal court of Nauvoo on a writ of habeas corpus, and discharged from arrest. He, as governor, had fully executed the duty which the laws imposed, and had not "been resisted either in the writ issued for the arrest of Smith or in the person of the officer appointed to apprehend him," and the constitution would not permit him to take such action, as the Missouri official proposed. The Case of O. P. Rockwell Orrin Porter Rockwell, who was accused as the principal in the shooting of ex-Governor Boggs, went into retirement with the Prophet when Governor Ford issued papers for his extradition. He traveled east as far as New Jersey where he remained for some time. Following the discharge of President Joseph Smith by Judge Pope, Rockwell concluded to return to Nauvoo, evidently by way of the Ohio and Mississippi Rivers. In St. Louis he was recognized by Elias Parker who had him placed under arrest, March 4, 1843. They carried him to Independence in chains, where he was placed under bonds in the sum of five thousand dollars, which they knew he could not raise, as no person outside of Missouri would be accepted by the court as bondsman. In the custody of the notorious Joseph H. Reynolds, sheriff of Jackson County, he was cast into prison bound hand and foot. Here he remained a prisoner for eight months. March 15, 1843, the Prophet wrote: "I prophesied in the name of the Lord Jesus Christ, that Orrin Porter Rockwell would get away honorably from the Missourians." On Christmas evening, 1843--the last Christmas day Joseph and Hyrum Smith celebrated on earth--a large party assembled at the Prophet's home, and spent the time in music, dancing and a social visit. During the festivities, a man with long shaggy hair, apparently drunk, came in and acted like a Missourian. A scuffle ensued and the Prophet had an opportunity to see the stranger's face. To his great surprise and joy he discovered his "long-tried, warm, but cruelly persecuted friend, Orrin Porter Rockwell." The party came to order while Rockwell related in detail his experiences and sufferings while in Missouri. Orrin P. Rockwell's Story The story is too long to tell in full at this point. It is sufficient to relate the following incidents. When he arrived in Independence a large crowd had gathered and suggested hanging him at once, but he was placed in jail. In two or three days he underwent a mock trial, where false witnesses testified against him. The magistrate said he found no evidence against him, but placed him in prison for safe keeping, where Sheriff Reynolds chained him hand and foot. One time he was able to escape, but was recaptured and only by the providence of the Lord was saved from being hanged. About the time that President Smith was demanded by the governor of Missouri, Reynolds, the sheriff, came to Rockwell and said that he had discovered from letters that Joseph Smith had unlimited confidence in Rockwell, and if Rockwell would only "tote him out by riding or any other way," so that the Missourians might apprehend him, Rockwell might please himself whether he stayed in Illinois or returned to Missouri, they would protect him, and any pile that he would name the citizens of Jackson County, would club together and raise. "You only deliver Joe Smith into our hands, and name your pile." Rockwell replied: "I will see you all damned first, and then I won't." The time of further trial was continually delayed, but on the 13th of December, he was taken before the court and tried--not on the charge of shooting Boggs, but for breaking jail! He was found guilty and sentenced to "five minutes' imprisonment in the county jail," but was kept there five hours, while his enemies tried to think of some other charge to make against him. He was finally released and with great difficulty made his way to Nauvoo, where he arrived that Christmas night. Chapter 34 Joseph Smith's Candidacy for President--Nauvoo Conspiracy 1843-1844 Threats of the Mob Following the unsuccessful attempt to carry President Joseph Smith into Missouri, the hatred of his enemies became intense. Lying accusations were published in anti-"Mormon" papers and circulated against the Saints. Threats were made, both in Missouri and Illinois, of mob attacks and the legion was kept in readiness to withstand any mob assault. The governor was apprised of these conditions from time to time, and petitioned for protection, but refused to give credence to the rumors, or take any measures to repel any proposed invasion. This attitude increased the boldness of the enemies of the Saints, who declared, in reference to the governor, should he attempt to protect the "Mormons" in their rights: "If he opens his head we will punch a hole through him! He dare not speak! We will serve him the same sauce we will the 'Mormons!'" Growth of Nauvoo Through the gathering of converts from Great Britain as well as from various parts of the United States, Nauvoo had become the foremost city of Illinois. It had risen from a swamp and wilderness in 1839, to a commonwealth of some twenty thousand souls. The people were frugal, industrious and law-abiding. Many factories had been established, and measures were on foot, at the suggestion of President Smith, to dam the Mississippi for water power purposes. He also suggested that Congress be petitioned to build a canal around the Des Moines rapids to admit of the passage of boats for commercial purposes.[1] He instructed the Saints to be producers and to manufacture from the raw materials, rather than to be consumers only, and under his direction and inspiration the city prospered. Jealousy of Other Towns All this augmented the jealousy and hatred of the neighboring towns, where thrift and unity were lacking. Another thing that increased the opposition, especially of the politicians, was the fact that the Saints usually voted as a unit. It was this tendency which caused Cyrus Walker to seek the favor of Joseph Smith in the summer of 1843. However, the voting of the "Mormons" in this manner was not due to instruction from the leading councils of the Church, but from necessity and for self-preservation. Both the Whig and the Democratic office-seekers sought the support of the Saints, and when it was not forthcoming, hatred filled their breasts, and vengeance was threatened. The constant arrival of immigrants, who were instructed to gather at Nauvoo, was also looked upon as an attempt to lay plans to control the state. So strong were the Latter-day Saints that they held the balance of power in the elections and naturally threw their support to those most friendly to them, which aroused the animosities of their opponents to a murderous degree. In the August (1843) election Robert D. Foster and George W. Thatcher were elected to county offices. They went to Carthage to give bonds and take their oaths and were threatened by Harmon T. Wilson and some fifteen or twenty others, who were armed with knives and pistols. The bonds, however, were accepted, and the mob gave notice of a meeting of anti-"Mormons" to consider the question of the "Mormons" holding office. At their meeting they made all manner of accusations and threats, stating that they "pledge themselves in the most determined manner" to aid Missouri should another demand be made for Joseph Smith, which gave encouragement to the enemies of the Saints within that state. Near the close of the year 1843, they openly resorted to mob violence. Daniel Avery and his son Philander, were kidnapped and delivered to the Missourians. On false accusations they were imprisoned and brutally treated for some time. The son finally made his escape and the father was later released on habeas corpus proceedings. Joseph Smith and the Presidency of the United States From the time of the organization of the Church the Saints had suffered most cruelly at the hands of enemies. Governors and lesser state dignitaries, had aided in the persecutions. No redress, even from the government of the United States, could be obtained. Mobs still menaced them, and their chances for protection by lawful means were not the best, for the governor of Illinois was intimidated by mob threats. It was agreed, therefore, to inquire of the various candidates for the presidency of the United States what their feelings would be, if elected, towards the Latter-day Saints, and their course of action in relation to the cruel oppression the Saints had suffered. Accordingly letters were sent to the leading candidates. Only two, Henry Clay and John C. Calhoun, deigned to make reply. Their answers were so unsatisfactory that the "Mormon" people decided they could vote for neither of them. Clay replied that if he ever entered that high office he must go into it free and unfettered, with no guarantees but such as were to be drawn from his whole life, character and conduct, although he had sympathized with the Saints in their sufferings under injustice. Calhoun was more frank, stating that the case of the Saints in Missouri, candor compelled him to say, "did not come within the jurisdiction of the Federal Government, which is one of limited and specific powers." Under these conditions the citizens of Nauvoo felt that the only consistent step they could take was to place their own candidate in the field. Consequently, at a political convention held in Nauvoo, January 29, 1844, Joseph Smith was nominated as a candidate for the presidency of the United States, and on May 17, a state convention was held in Nauvoo where his nomination was sustained. There was no thought on the part of President Joseph Smith or the Saints that he would be elected, but it gave to them an opportunity to express their feelings, and to sustain a candidate who would advocate their rights against oppression. In the _Times and Seasons_ (Feb. 15) an editorial was published entitled: "Who Shall be our Next President?" in which the reasons for selecting their own candidate were clearly and emphatically stated by the editor (John Taylor) in behalf of the Latter-day Saints. James Arlington Bennett, of New York, was asked to become their candidate for the vice-presidency, but as he was born in Ireland, was not eligible. Sidney Rigdon, who had moved from Nauvoo to Pittsburgh--contrary to revelation and to the feelings of the Prophet--was selected for that place. Views on the Powers and Policy of the Government In February, 1844, Joseph Smith published to the world his "Views on the Powers and Policy of the Government of the United States." After speaking of the greatness and glory of the United States under the early presidents he says that "'since the fathers have fallen asleep,' wicked and designing men have unrobed the government of its glory." He advocated the reduction of the number of congressmen by two-thirds; the pardoning of prisoners in state prisons; the making of laws to provide for useful employment of prisoners on roads, public works or elsewhere, where they may be taught more wisdom and more virtue, and only murderers should be confined or put to death. He would turn the prisons into seminaries of learning; and petition the inhabitants of the slave states to abolish slavery by 1850, or before, "and save the abolitionist from reproach and ruin, infamy and shame." This should be done by Congress paying every man a reasonable price for his slaves out of the revenue from the sale of public lands, and deducted pay from members of Congress, that liberty may be granted to all men. He would abolish the practice of trying men by court martial for desertion, and if a man deserts send him his pay with instructions that his country will never trust him more and that he has forfeited his honor. Make honor the standard with all men; render good for evil, "and the whole nation, like a kingdom of kings and priests, will rise up in righteousness." He advocated more economy; less taxes; greater equality, and less distinction among the people. Also the establishment of a national bank, with branches in each state and territory, the net revenue therefrom to be applied to government interests. The president should have full power to send an army to suppress mobs, and there should be a repeal of the requirement for governors to petition the president for troops in cases of invasion or rebellion. A governor himself may be a mobber and power should be given the president to protect citizens in such an event. Oregon, by right, and with the consent of the Indian, should belong to the United States, and he would invite Texas, Canada, Mexico, to join the sons of liberty, and let the Union spread. Such, in brief, is the platform of Joseph Smith, and when it was circulated throughout the United States, it created much commotion and favorable comment for its direct and fearless advocacy of principles which other candidates, for policy's sake, dared not express. The Contemplated Expedition to the West The rising tide of persecution portended a repetition of the cruel Missouri scenes. President Joseph Smith knew full well, even in the face of continued urging of the Saints to build Nauvoo and make her towers glorious, that the time would come when they would have to seek a new home in the wilderness. The prophecy of August 6, 1842, had stamped this fact upon the minds of others, and the Prophet had referred to it from time to time. He records in his history under date of February 20, 1844, the following: "I instructed the Twelve Apostles to send out a delegation and investigate the locations of California and Oregon, and hunt out a good location, where we can remove to after the temple is completed, and where we can build a city in a day, and have a government of our own, get up into the mountains, where the devil cannot dig us out, and live in a healthful climate, where we can live as old as we have a mind to." The next day another meeting was held in the mayor's office, in Nauvoo, most of the twelve were present, and Jonathan Dunham, Phineas H. Young, David D. Yearsley, and David Fullmer, volunteered to go. Alphonzo Young, James Emmett, George D. Watt and Daniel Spencer were requested to go, and another meeting was called to meet on February 23, to further discuss matters pertaining to this expedition. On that date President Smith and the twelve met again. Patriarch Hyrum Smith and Sidney Rigdon were also present. The Prophet instructed them saying he wanted an exploration of all the mountain country. Perhaps it would be best for them to go by way of Santa Fe. "Send twenty-five men," he said, "let them preach the Gospel wherever they go. Let that man go that can raise $500, a good horse and mule, a double-barrel gun, one barrel rifle and the other smooth bore, a saddle and bridle, a pair of revolving pistols, bowie-knife, and a good sabre. Appoint a leader and let them beat up for volunteers. I want every man that goes to be a king and a priest. When he gets on the mountains he may want to talk with his God; when with the savage nations, have power to govern. If we don't get volunteers, wait till after the election." On this occasion, Samuel Bent, Joseph A. Kelting, Samuel Rolf, Daniel Avery and Samuel W. Richards were added to the expedition and others joined from time to time. Sunday, February 25, the Prophet predicted that within five years the Saints would be out of the power of their old enemies, whether they were apostate or of the world, and commanded the brethren to write it down "that when it comes to pass they need not say they had forgotten the saying." Memorial to Congress March 26, 1844, a memorial was prepared by President Joseph Smith asking Congress to pass an ordinance for the protection of citizens of the United States emigrating to the territories and that indefinite country known as California and Oregon. He asked for authorization to raise a company of one hundred thousand volunteers, at such times and places as he might find necessary for this purpose. At this time Oregon was a disputed territory, unsettled, and held by the United States and Great Britain jointly by treaty. Texas was asking for admission into the United States, but had been denied. Orson Pratt and John E. Page and later Orson Hyde, were sent to Washington to urge the consideration of the scheme. Most of the Illinois delegation favored it. For political reasons no official action was ever taken, but the general sentiment of the politicians, who were afraid to act openly, was in favor of the proposition. Traitors From Within It was not so much from Missouri and among the mobocrats of Illinois, that the Prophet had cause to fear, but from traitors within the councils of the Church. In the highest quorums, men were found who secretly plotted against his life. He remarked in a discourse in October of 1843: "This generation is as corrupt as the generation of the Jews that crucified Christ; and if he were here today, and should preach the same doctrine he did to them they would put him to death. I defy all the world to destroy the work of God; and I prophesy they never will have power to kill me _till my work is accomplished, and I am ready to die._" In January, 1844, it became necessary to increase the police force for the protection of the city. Joseph Smith, as mayor, addressed these newly appointed officers of the peace, and instructed them in their duties. In the course of his remarks he said: "I am exposed to far greater danger from traitors among ourselves than from enemies without, although my life has been sought for many years by the civil and military authorities, priests, and people of Missouri; and if I can escape from the ungrateful treachery of assassins, I can live as Caesar might have lived, were it not for a right-hand Brutus. I have had pretended friends betray me. All the enemies upon the face of the earth may roar and exert all their power to bring about my death, but they can accomplish nothing, unless some who are among us and enjoy our society, have been with us in our councils, participated in our confidence, taken us by the hand, called us brother, saluted us with a kiss, join with our enemies, turn our virtues into faults, and, by falsehood and deceit, stir up their wrath and indignation against us, and bring their united vengeance upon our heads. All the hue-and-cry of the chief priests and elders against the Savior, could not bring down the wrath of the Jewish nation upon his head, and thereby cause the crucifixion of the Son of God, until Judas said unto them, 'Whomsoever I shall kiss, he is the man; hold him fast.' Judas was one of the Twelve Apostles, even their treasurer, and dipt with their Master in the dish, and through his treachery, the crucifixion was brought about; and _we have a Judas in our midst._" "The Wicked Flee" These remarks gave offense to William and Wilson Law, William Marks, Leonard Soby, Dr. Foster and others. William Law was the Prophet's second counselor, and his brother had been honored with the position of major general of the Nauvoo Legion, and was also prominent in the Church. William Marks was president of the Nauvoo Stake of Zion. Commenting on their fears, President Joseph Smith stated: "What can be the matter with these men? Is it that the wicked flee when no man pursueth . . . or that Presidents Law and Marks are absolutely traitors to the Church, that my remarks should produce such excitement in their minds? Can it be possible that the traitor whom Porter Rockwell reports to me as being in correspondence with my Missouri enemies is one of my quorum?[2] The people in the town are astonished, almost every man saying to his neighbor, "Is it possible that Brother Law or Marks is a traitor, and would deliver Brother Joseph into the hands of his enemies in Missouri? If not what can be the meaning of all this? The righteous are bold as a lion." Councils of Apostates It soon developed that some of these men were secretly plotting the death of the Prophet and the destruction of the Church, claiming that he had fallen from his high and holy calling. Among them were those who had been tinctured by the wickedness of John C. Bennett, from which they did not recover. Others had been guilty of immoral conduct within more recent months and had been exposed. Their vengeance was directed against President Joseph Smith towards whom they now entertained a murderous spirit. Experience of Scott and Harris In the spring of 1844, a number of secret meetings were held by these conspirators, to which all whom they could trust among the disaffected spirits, were invited. Two young men, Denison L. Harris and Robert Scott, the latter living with the family of William Law, were invited to attend. Young Harris was also asked to invite his father, Emer Harris. The boys pondered over the invitation and then consulted with Emer Harris, who concluded to lay the matter before President Joseph Smith. After hearing the story the Prophet advised the father to stay away, but said he would like to have the boys attend, but they must first receive some advice from him. As they were instructed, they attended the first two meetings and each time made their report to the Prophet. These gatherings were given over to abuse and falsehood affecting President Smith, and the discussion of future plans. When the young men reported the second time, Joseph was in doubt whether they should go again and asked them to visit him for further instructions just before the third meeting, which, like the others, was to be held on the Sabbath day. When the time came he said to them: "This will be the last time that they will admit you into their councils. They will come to some determination, but be sure that you make no covenant, nor enter into any obligations whatever with them." Arriving at the place of meeting the young men were astonished to see it guarded by men with muskets, and after due scrutiny they were admitted. In the meeting the Prophet and his brother Hyrum and others were accused of the most wicked acts. Joseph was called a fallen prophet, and his death was said to be necessary to save the Church. An oath had been prepared which each member present was required to take. The candidate would step forward to the table, where Francis M. Higbee, a justice of the peace, was stationed, and he would ask: "Are you ready?" Receiving a favorable reply he administered the following oath: "You solemnly swear, before God and all holy angels, and these your brethren by whom you are surrounded that you will give your life, your liberty, your influence, your all, for the destruction of Joseph Smith and his party, so help you God!" The person being sworn would then say "I do," after which he would lay down the Bible on which the oath was taken, and sign his name to a written copy of the oath in a book, which would then be acknowledged by the justice of the peace. The boys sat in amazement wondering how these men, formerly faithful in the councils of the Church, could fall so low. In this manner the oath was administered to about two hundred, among whom were three women, heavily veiled. Their Lives Threatened Presently the turn for the two youths came to take the pledge, and they both manfully refused, stating that Joseph Smith had done them no harm and they were too young to understand these things. This aroused the anger of the conspirators, and when coaxing and argument failed, they threatened them with death. "Come boys," they said, "do as we have done. You are young, and will not have anything to do in the affair, but we want you should keep it a secret, and act with us; that's all." "No," they replied, "we cannot take an oath like that against any man who has never done us any injury." They tried to pass out, but one of the band stopped them saying: "No, not by a--! You know all our plans and arrangements, and we don't propose that you should leave in that style. You've got to take the oath, or you'll never leave here alive." The boys were surrounded by these evil conspirators, who with drawn swords and knives, were determined to take their lives. The leaders, no less determined, concluded that the deed of blood could not be committed there, as the house was too near the street. So the young men were taken to the cellar and preparations were made for their murder. At this point, however, as if by an act of Providence, someone spoke up and said it was evidently known by the parents of these boys that they were there, and if they did not return a search would be put on foot that might prove to be very dangerous to the plotters. The result was that after some consultation they were released, with a strict injunction, and many threats, not to reveal to any one what they had heard, or they would be killed, and under a guard they were permitted to depart. They immediately took their course towards the river in the opposite direction from their homes, conveying the impression to their enemies by word and act, that they would keep their secret. On the river bank they met the Prophet and an elder brother of Robert Scott, and to them they told their story (_Contributor_, vol. 5:25). On the 27th day of March, 1844, Abiathar B. Williams and M. G. Eaton, each made affidavit before Daniel H. Wells, justice of the peace, confirming the story of these young men, and implicating Chauncy L. Higbee, Robert D. Foster, Joseph H. Jackson and Wilson and William Law, as the leaders among the plotters. Shortly afterwards (April 18, 1844) the two Laws and Robert D. Foster, were excommunicated from the Church. Others prominent in this conspiracy were Austin Cowles, Francis M. Higbee, Charles Ivins and Charles A. Foster. Apostates Attempt to Organize a Church An attempt was made by these apostates to organize a church of their own, patterned after the Church of Christ, with William Law at the head. Their following was small and the attempt was a failure. They soon joined hands openly with the most bitter enemies of the Saints and aided them in all their anti-"Mormon" persecutions. They advocated the repeal of the Nauvoo Charter; insulted the officers of the city and maliciously violated the ordinances, endeavoring to bring the city into ill-repute. Their evil deeds they laid at the door of others, and with lying tongues made brutal accusations against the innocent, and openly threatened the life of the Prophet. Plot to Kill Joseph Smith May 25, 1844, William Law, Robert D. Foster and Joseph H. Jackson, had Joseph Smith indicted at Carthage on the charge of polygamy and perjury. Two days later Joseph left for Carthage, accompanied by a number of his friends, and voluntarily gave himself up for trial. He secured legal assistance and endeavored to have his case tried, but the opposition insisted on the case going over until the next term of court. On the way to Carthage, Charles A. Foster overtook the Prophet and his company, and had some conversation. When they reached their destination Foster called Joseph Smith aside and informed him of a conspiracy against his life. His brother Robert D., with tears in his eyes, also said there were persons there who had planned to kill the Prophet before he left that town. The spark of repentance kindled in their breasts, however, soon died out, and these two men again banded with the conspirators in Nauvoo, to bring to pass the death of Joseph and Hyrum Smith. The "Nauvoo Expositor" To better advance their malicious course, the conspirators of Nauvoo procured a press and proposed the publishing of a paper to be called the _Nauvoo Expositor_. The object of the paper, as set forth in the prospectus was, to advocate "_the unconditional repeal of the Nauvoo City Charter_, to restrain and correct the abuses of the _unit power_, to ward off the iron rod which is held over the devoted heads of the citizens of Nauvoo . . . to advocate an _unmitigated disobedience to political revelations_, and to censure and decry gross moral imperfections wherever found, either in plebeian, patrician or _self-constituted Monarch_--to advocate the pure principles of morality." In plain words to attack the Church and destroy the protection of the Saints guaranteed by the Charter of Nauvoo. The first and only number of the _Expositor_ appeared June 7, 1844, filled with vile and malicious slanders against the Prophet and the leading citizens of Nauvoo. In attacking the charter, these wicked conspirators knew they were taking a course which would gain them the sympathy and aid of all the enemies of the Church, as nothing else could do. The charter, with its liberal provisions, had aroused the hatred of anti-"Mormons" because it prevented their sinister and diabolical designs. These same evil actors had lived under the charter from the beginning, and had been loud in its praise and defense, until Satan entered their hearts and their minds became darkened. They knew that the Latter-day Saints, without the charter would be a prey to their enemies, and at the mercy of their apostate persecutors, the small minority of the population, who could wreak vengeance upon their former brethren without restraint. The circulation of the first number of this paper filled the hearts of the people with righteous indignation. Their liberty was attacked, their lives threatened, and the prospect, from the circulation of falsehoods within their city, and bitter hatred without, was another expulsion from their homes. Were they to submit peaceably to such attacks? The Expositor Declared a Nuisance At a meeting of the city council held June 10, after full consideration, the _Expositor_ was declared a public nuisance and was ordered to be abated. The city marshal John P. Greene was instructed to proceed to the printing office and carry out the order of the council. Taking with him a few men he proceeded to inform the proprietors of his mission and demanded entrance into the building which was denied. With little effort he opened the door, pied the type, carried out the press and burned the printed papers that were found. He then reported to the mayor who immediately forwarded an account of the proceeding to the governor of Illinois. In a rage the conspirators set fire to the building and hastened to Carthage, stating that their lives were in danger and they had been driven from their homes. The fire was discovered and extinguished before any damage had been done, but the falsehoods circulated aroused the people of Carthage and other towns. Indignation meetings were held and mobs began to gather under arms. Notes 1. Such a canal was built, and completed in 1877, at a cost to the government of more than four million dollars. 2. It was later discovered that William Law was in league with the Missourians. Chapter 35 The Martyrdom 1844 Charge of Francis M. Higbee June 11, 1844, Francis M. Higbee made complaint before Thomas Morrison, a justice of the peace at Carthage, charging Joseph Smith and the members of the Nauvoo city council with riot committed in destroying the press of the _Expositor_. The warrant was served by Constable David Bettisworth the following day. It required that the accused should go before the justice issuing the warrant, "or some other justice of the peace, for trial." The Prophet expressed his willingness to go before some other justice, as he had lawful right to do, but was not willing to be taken to Carthage to be tried before his mobocratic enemies. Bettisworth, in anger, declared that he would take him to Carthage. His attention was called to the nature of the warrant and that his actions were contrary to law, and with righteous indignation Joseph Smith obtained a writ of habeas corpus and was legally tried before the municipal court of Nauvoo and discharged. Each of the members of the city council did the same, and were likewise discharged. Anger of the Mob When Bettisworth returned to Carthage without his prisoners, the disappointment of the mobocrats was intense, and they threatened to go against Nauvoo in force. Indignation meetings were held in Warsaw and Carthage, and inflammatory speeches were made against the Saints. The assembled mobbers in each place adopted resolutions in which they said, "We hold ourselves at all times in readiness to co-operate with our fellow-citizens in this state, Missouri and Iowa, to exterminate, utterly exterminate, the wicked and abominable 'Mormon' leaders, the authors of our troubles." All members of the Church, or sympathizers with Joseph Smith, were warned to leave these townships on pain of instant vengeance. A deputation was sent by them to the governor, stating that Joseph Smith and others had refused to obey the mandate of the writ, and with other falsehoods they attempted to prejudice him in their favor. The minutes of these unlawful and wicked proceedings were published in the Warsaw _Signal_ and other papers of the state. The Saints Threatened The Saints also sent messengers to the governor with full and correct accounts of the proceedings at Nauvoo, and asking for protection. In the meantime, without waiting for the governor's reply, the mob forces commenced their brutal attacks upon the Saints residing outside of Nauvoo, threatening them with destruction unless they immediately accepted one of the following propositions: Deny Joseph Smith as a Prophet of God and join the mob in securing his arrest; gather up their effects and move to Nauvoo; or give up their arms and remain quiet until the affair was over. Runners were dispatched to Missouri for aid from the mobbers there, and the whole country was inflamed by the spread of diabolical falsehoods. Advice of Judge Thomas The Prophet did everything in his power to allay excitement and kept the governor posted with numerous affidavits and documents regarding the state of affairs. Judge Jesse B. Thomas, of the circuit court, advised the Prophet to go before some justice of the peace in the county and have an examination on the writ issued by Morrison, which action would take away all excuse of the mob, and then he could take steps to have them bound to keep the peace. For his pains, Judge Thomas was threatened by the mob with a coat of tar and feathers. The Prophet accepted his advice and was tried before Justice Daniel H. Wells, a non-"Mormon," and after a full investigation was discharged. His enemies knew that this trial was lawful, as the previous one had been; but they were determined not to be thwarted in their wicked purpose. They thirsted for the blood of the Prophet and were determined to drag him to Carthage, with or without process of law, there to slay him. A mass meeting was held in Nauvoo, pacific resolutions were adopted, and messengers chosen to go forth in the surrounding country to declare the truth and allay excitement; but the prejudice was too great and little was accomplished. Nauvoo Under Martial Law Because of threats of mob vengeance from both Missouri and Illinois information was sent to President Tyler of the United States, acquainting him with the danger and asking for protection. Nauvoo was placed under martial law, and the legion mustered into service in self-defense. The Prophet stood before them in his uniform as lieutenant-general and addressed them at length, in defense of their liberties. In the course of his remarks he said: "It is thought by some that our enemies would be satisfied by my destruction, but I tell you as soon as they have shed my blood, they will thirst for the blood of every man in whose heart dwells a single spark of the spirit of the fulness of the Gospel. The opposition of these men is moved by the spirit of the adversary of all righteousness. It is not only to destroy me, but every man and woman who dares believe the doctrines that God hath inspired me to teach to this generation." Appeal to the Governor for Protection On June 16, Joseph wrote Governor Ford, calling his attention to the mob meetings at Carthage and Warsaw, and the threats made to exterminate the Saints. He requested the governor to come to Nauvoo to make further investigation, and to quell insurrection. Instead of going to Nauvoo, Governor Ford went to Carthage, and sent word to Nauvoo that he was there in the interest of peace, and asked that well-informed and discreet persons be sent to him. Elders John Taylor and Dr. John M. Bernhisel were immediately sent to Carthage; but to their surprise and disappointment they found the governor surrounded by some of the worst element in Illinois. The Laws, Fosters and Higbees, with Joseph H. Jackson, an adventurer and murderer, the publishers of the _Expositor_, had his ear. Elders Taylor and Bernhisel could not get an interview with the governor except in the presence of these vicious enemies who had pledged themselves to bring to pass the death of Joseph and Hyrum Smith. As they told their side of the story they were constantly interrupted by this rabble with, "that's a -- -- lie," and other unseemly epithets of like character. The governor treated them very rudely, showing that he was under the influence of the mob. He stated that Joseph Smith and the members of the city council should come to Carthage to be tried on the original writ as nothing short of that would satisfy the people. When the messengers protested because of the murderous spirit of the mob, the governor strenuously advised that they come without arms and pledged his faith that they should be protected. He also sent a written communication to Joseph Smith, in which he said the city council, in destroying the _Expositor_ press, had committed a gross outrage upon the laws and liberty of the people. He ignored the trial before the municipal court and also that before Daniel H. Wells, justice of the peace, demanding that all who were accused should submit themselves "to be arrested by the same constable, by virtue of the same warrant, and be tried before the same magistrate whose authority has heretofore been resisted. Nothing short of this can vindicate the dignity of violated law and allay the just excitement of the people." Governor Ford must have blushed with shame when he penned these lines, for he knew he was violating his oath of office and declaring an untruth, for the sake of finding favor with the mob. If his demand was not complied with he threatened to come with sufficient force to execute his order. "You know the excitement of the public mind," he said. "Do not tempt it too far. A very little matter may do a very great injury; and if you are disposed to continue the causes of excitement and render a force necessary to coerce submission, I would say that your city was built, as it were, upon a keg of powder which a very little spark may explode." _"And I will,"_ he continued, _"also guarantee the safety of all such persons as may thus be brought to this place from Nauvoo either for trial or as witnesses for the accused."_ The same day (June 22) the Prophet respectfully replied to this cravenly penned communication, defending his course and denying the false accusations contained in the governor's letter. He called attention to the promises made in Missouri, but when witnesses came they were cast into prison, and since "a burnt child dreads the fire," they were not to be blamed if they refused to place themselves in the hands of a blood-thirsty mob openly making threats to take their lives. The Prophet expressed a willingness to go before any other justice in the state, except at Carthage, or before the circuit court, but did not feel legally bound to go to Carthage to be butchered. The governor's letter to Joseph Smith caused no small surprise among the Saints. It was evident that they could not look to him for help, for he had joined himself entirely with their enemies. He had ignored the law; refused to recognize the legality of the courts, and the right of a fair and impartial trial before an unprejudiced judge and jury. Hyrum Refuses to Leave his Brother So serious had the matter become that a letter was sent to President Brigham Young and the apostles who were in the mission field, instructing them to return to Nauvoo at once. The Prophet had previously (June 20) advised his brother Hyrum to take his family and go at once by steamboat to Cincinnati. Hyrum replied: "Joseph, I can't leave you," whereupon Joseph remarked to his brethren, "I wish I could get Hyrum out of the way, so that he may live to avenge my blood, and I will stay with you and see it out." The Proposed Journey to the West In the afternoon of June 22, Joseph was in consultation with Hyrum Smith, John Taylor, Willard Richards and Dr. John M. Bernhisel, when it was decided that he should go to Washington and lay the whole difficulty before President Tyler. At dusk another consultation was held, when the Prophet called these same brethren and William W. Phelps, Abraham C. Hodge, John L. Butler, Alpheus Cutler and William Marks, to his office in his upper room. The governor's letter was read and the Prophet said, "There is no mercy--no mercy here." Hyrum said, "No; just as sure as we fall into their hands we are dead men." Joseph replied, "Yes: what shall we do, Brother Hyrum?" Hyrum replied, "I don't know." All at once the Prophet's countenance brightened up and he said, "The way is open. It is clear to my mind what to do. All they want is Hyrum and myself; then tell everybody to go about their business, and not to collect in groups, but to scatter about. There is no doubt they will come here and search for us. Let them search; they will not harm you in person or property, and not even a hair of your head. We will cross the river tonight, and go away to the West." On this date Joseph wrote: "I told Stephen Markham that if Hyrum and I were ever taken again we should be massacred, or I was not a prophet of God. I want Hyrum to live to avenge my blood, but he is determined not to leave me." Between nine and ten o'clock Hyrum Smith came out of the Mansion House and gave his hand to Reynolds Cahoon, saying, "A company of men are seeking to kill my brother Joseph, and the Lord has warned him to flee to the Rocky Mountains to save his life. Good-bye, Brother Cahoon, we shall see you again." A few minutes later, as Joseph, Hyrum and Willard Richards were waiting on the river bank, William W. Phelps was instructed to take the families of the Prophet and Patriarch to Cincinnati. About midnight the three brethren were rowed across the river by Orrin P. Rockwell, who returned with instructions to obtain horses and pass them over the river the next night secretly, and be ready to start for the Great Basin in the Rocky Mountains. The Governor's Threat At ten o'clock on the morning of the 23rd the governor's posse arrived in Nauvoo to arrest the Prophet, but not finding him they returned, leaving one of their number to watch for him. This posse said that if Joseph and Hyrum Smith were not given up the governor was determined to send his troops into the city and guard it until they were found, if it took three years. Joseph Smith Accused of Cowardice At one p.m. Emma Smith sent Orrin P. Rockwell to entreat the Prophet to come back. Reynolds Cahoon accompanied him with a letter to the same effect. Reynolds Cahoon, Lorenzo D. Wasson and Hiram Kimball accused Joseph of cowardice for wishing to leave the people, saying that their property would be destroyed, and they would be left without house or home. Like the fable, when the wolves came the shepherd ran from the flock. The Return to Nauvoo The persecutions of enemies were easy to bear, but when he was thus accused by those who should have been his dearest friends, the Prophet was stung to the quick. It was not for himself he sought safety, but for his people. If this was all they cared, he would not seek to save himself. He replied: "If my life is of no value to my friends, it is of none to myself." Turning to Rockwell he said, "What shall I do?" Rockwell answered: "You are the oldest and ought to know best; and as you make your bed, I will lie with you." Joseph then turned to Hyrum and said: "Brother Hyrum, you are the oldest, what shall we do?" Hyrum said, "Let us go back and give ourselves up, and see the thing out." The Prophet remained in deep reflection for some time, and then remarked: "If you go back I will go with you, but we shall be butchered." Hyrum said, "No, no; let us go back and put our trust in God, and we shall not be harmed. The Lord is in it. If we live or have to die, we will be reconciled to our fate." They then returned, and the first thing the Prophet did was to notify Governor Ford, by the hands of Theodore Turley and Jedediah M. Grant, that he would be ready to go to Carthage on the morrow. The governor promised to send a posse to protect him on the way, but through the influence of the Nauvoo conspirators, he changed his mind and ordered the Prophet and Patriarch to come to Carthage without escort. The Start for Carthage Early on the morning of the 24th of June, Joseph and Hyrum with the accused members of the city council and a few tried friends, left Nauvoo for Carthage. On the way the Prophet hesitated, and looked back with admiration upon the city, the temple, and his farm. "This is the loveliest place, and the best people under the heavens," he said; "little do they know the trials that await them!" They passed the home of Esq. Daniel H. Wells, who was unwell. The Prophet stopped and called on him, and as he parted, he said: "Squire Wells, I wish you to cherish my memory, and not think me the worst man in the world either." The Governor's Demand for Arms About four miles from Carthage, they met Captain Dunn with a company of about sixty mounted militia, who presented the Prophet with an order from the governor for delivery of all the state arms in possession of the Nauvoo Legion, which Joseph promptly countersigned. It was not enough for the governor to demand the presence of the Prophet and Patriarch at Carthage to be murdered, but the people in Nauvoo were to be left defenseless against their enemies. This order for the delivery of the state arms was evidently intended to exasperate the Saints to commit some overt act, which might be construed as treason. Fearing that the inhabitants of Nauvoo would show resistance, Captain Dunn requested that the whole company return with him to Nauvoo, and pledged to protect them even with his life. A messenger was sent to the governor explaining the reason for the return to Nauvoo. Notwithstanding the many threats, which the governor constantly had heard against the lives of Joseph and Hyrum Smith, no action was taken to disarm the mob, who were mustered into the governor's service. It appeared very much like a repetition of the Missouri scenes, in making the Saints defenseless while in a peaceful attitude, and arming their murderous enemies with state arms. A Lamb to the Slaughter When the company met Captain Dunn, the Prophet said: "I am going like a lamb to the slaughter, but I am as calm as a summer's morning. I have a conscience void of offense toward God and toward all men. If they take my life I shall die an innocent man, and my blood shall cry from the ground for vengeance, and it shall be said of me, 'He was murdered in cold blood!'" When the work of Captain Dunn was accomplished, he thanked the people for their peaceful compliance and promised them protection. Late that afternoon the journey to Carthage was commenced again. It was midnight when the company arrived at that town, and while passing the public square many of the troops of the Carthage Greys made murderous threats. "Stand away, you McDonough boys," they yelled, "and let us shoot the damned 'Mormons'" "---- you, old Joe, we've got you now. Clear the way and let us have a view of Joe Smith, the prophet of God. He has seen the last of Nauvoo. We'll use him up now, and kill all the damned Mormons." Governor Ford's Promise to the Mob-Militia On hearing these threats Governor Ford put his head out of a window and said, "I know your great anxiety to see Mr. Smith, which is natural enough, but it is quite too late tonight for you to have the opportunity; but I assure you, gentlemen, you shall have that privilege tomorrow morning, as I will cause him to pass before the troops upon the square, and I now wish you, with this assurance, quietly and peaceably to return to your quarters." With a faint "Hurrah for Tom Ford," they complied with his wish. The Charge of Treason Early on the morning of the 25th the prisoners voluntarily surrendered themselves to Constable Bettisworth. Shortly afterwards Joseph and Hyrum were again arrested by Bettisworth on the charge of "treason" against the state of Illinois, on complaint of Augustine Spencer and Henry O. Norton. The Governor's Inflammatory Speech Shortly after eight o'clock Governor Ford called all the troops together and formed them in a hollow square. He then addressed them in a most inflammatory manner against the Prophet Joseph and the Patriarch Hyrum Smith. They needed little encouragement, as he well knew, for they even then were inflamed to a murderous degree. At the close of his speech he fulfilled his promise to the troops as they were drawn up in file, by taking Joseph and Hyrum Smith before them, and introduced them as Generals Joseph and Hyrum Smith. The Carthage Greys refused to receive them by such title, and made threats against their lives, to which the governor paid little heed. His Lack of Sincerity When Joseph Smith reported to Governor Ford that he had been before Daniel H. Wells, a justice of the peace, and had been tried, the governor replied that no other justice would do to try the case but the one who had issued the writ, therefore they must be tried before Justice Morrison. His lack of sincerity is shown in the fact that they were now taken before Justice Robert F. Smith, captain of the Carthage Greys and a most bitter mobocrat. The governor's object was to drag them to Carthage to their enemies, and there was no thought of justice or right in making his demand. The accused brethren were bound over to appear at the next term of the circuit court. It was evident that the magistrate intended to place their bail at a figure which could not be met, in order to cast them into jail, but the bond was given, and Justice Smith left the court house without calling on the two prisoners, Joseph and Hyrum Smith, to answer to the charge of treason. False Imprisonment About eight p.m. Constable Bettisworth appeared at their lodgings at the Hamilton House and insisted on Joseph and Hyrum going to jail. They demanded to see the copy of the mittimus, which was refused. Their counsel, Messrs. H. T. Reid and J. W. Woods, informed the constable that they were entitled to a hearing before a justice, whereupon the constable produced a mittimus which falsely stated that they had been brought before Justice Robert F. Smith and the trial had been postponed by reason of the absence of material witnesses. They vigorously protested against such false and outrageous proceedings. Justice Smith asked the governor for advice, since his mittimus was illegal, and therefore this was a false committal, when Governor Ford replied, "You have the Carthage Greys at your command!" The hint was sufficient, and _Captain_ Robert F. Smith thereupon commanded his "Greys" to execute the illegal action of _Justice_ Robert F. Smith, and the Prophet Joseph and Patriarch Hyrum Smith were thrust into jail in defiance of all law. Elder John Taylor protested to the governor, but was answered by that craven individual that he had no power to interfere, and the law must take its course. The Governor's Broken Pledge On the morning of June 26, Joseph requested an interview with Governor Ford, which had been denied him the day before. This time it was granted and the whole cause of the trouble was reviewed. Governor Ford contemplated going to Nauvoo the following day to investigate certain charges of counterfeiting, and the Prophet said he considered himself unsafe in Carthage and requested to be taken to Nauvoo. The governor gave his word of honor that he would take him when he went, but failed to keep his promise. The Illegal Summons In the afternoon, Frank Worrell appeared before the jail with the Carthage Greys and demanded that the prisoners be delivered up to the constable to be taken before Justice R. F. Smith for trial. The jailer, who had been instructed to keep them in custody "until discharged by due course of law," protested such proceedings; but by threats Worrell compelled the jailer to surrender the prisoners. They were taken before Justice Smith, where their counsel, who had been given no notice of a trial, asked for a continuance that they might obtain witnesses. A continuance was granted until noon the following day. A new mittimus was made out and the prisoners committed again to prison, and without consultation on their part the time of trial was changed until the twenty-ninth. Threats of the Mob It was common conversation on the camp ground and at the hotel, in the presence of Governor Ford, that "The law is too short for these men, but they must not be suffered to go at large;" and "if the law will not reach them, powder and ball must." Previously the governor had said, in order to quiet the impatience of the Carthage Greys, that they should have "full satisfaction." The Night in Jail The evening of the 26th of June was spent by the prisoners and a number of friends, viz., John Taylor, Willard Richards, John S. Fullmer, Stephen Markham and Dan Jones, in conversing on the scriptures, Hyrum Smith occupying most of the time. They all retired to bed late, except Dr. Willard Richards who sat up writing until his last candle burned out. The Prophet and Patriarch occupied the bed, while the other brethren slept on a mattress on the floor. The report of a gun caused Joseph to arise from the bed, and going over to the mattress, he lay down on the floor between Dan Jones and John S. Fullmer. Stretching out his right arm he said to John S. Fullmer, "Lay your head on my arm for a pillow, Brother John." He then conversed with Brother Fullmer on many topics and gave expression to the presentiment he had from the beginning that he was to die. "I would like to see my family again," he said, and "I would to God that I could preach to the Saints in Nauvoo once more." After air was quiet he turned to Dan Jones and whispered, "Are you afraid to die?" Dan said, "Has that time come, think you? Engaged in such a cause I do not think that death would have many terrors." The Prophet replied, "You will yet see Wales and fulfil the mission appointed you before you die." The Plotting by the Mob Early on the morning of the 27th, John P. Greene and William W. Phelps called at the jail, and the Prophet sent Dan Jones out to inquire what the firing of a gun in the night near the jail was for. Frank Worrell, of the Carthage Greys, and officer of the guard, replied, "We have had too much trouble to bring Old Joe here to let him ever escape alive, and unless you want to die with him you had better leave before sundown; and you are not a damned bit better than him for taking his part. And you'll see that I can prophesy better than Old Joe, for neither he nor his brother, nor anyone who will remain with them will see the sun set today." Dan Jones reported to the Prophet who directed him to go to the governor and tell him what had taken place. On his way he overheard an officer making a speech, in which he said, "Our troops will be discharged this morning in obedience to orders, and for a sham we will leave the town; but when the governor and the McDonough troops have left for Nauvoo this afternoon, we will return and kill these men, if we have to tear the jail down." This was greeted by three cheers from the troops. The Governor Warned Jones immediately reported to the governor what he had heard. Governor Ford replied: "You are unnecessarily alarmed for the safety of your friends, sir, the people are not that cruel." Irritated by this remark, Jones urged the necessity of placing better men to guard the jail, and he said: "The Messrs. Smith are American citizens, and have surrendered themselves to your Excellency upon your pledging your honor for their safety; they are also Master Masons, and as such I demand of you protection of their lives." Governor Ford's face turned pale, and Jones continued: "If you do not do this, I have but one more desire, and that is, if you leave their lives in the hands of those men to be sacrificed--" "What is that, sir?" Ford asked in a hurried tone. "It is," said Jones, "that the Almighty will preserve my life to a proper time and place, that I may testify that you have been timely warned of their danger." Jones then returned to the prison, but the guards drove him away. Going to the hotel he witnessed the discharge of the troops, as the officer had predicted, and shortly afterwards Governor Ford with the McDonough militia, the most friendly to the Saints, departed for Nauvoo, leaving the Carthage Greys, the most blood-thirsty of the troops, to guard the jail. The plot was working admirably without a hitch in the proceedings. "A Poor Wayfaring Man of Grief" John S. Fullmer and Stephen Markham, who had gone forth on errands, were also refused admittance again to the jail, while John Taylor and Willard Richards remained with their leaders. The day passed on, the prisoners and their two friends spent the time in bearing testimony to the truth of the Gospel, the divinity of the Book of Mormon, and in writing to their friends. Almon W. Babbitt called at the jail in the forenoon with a letter from Oliver Cowdery. Shortly after three o'clock there was excitement among the guards. At this hour Elder John Taylor sang the hymn "A Poor Wayfaring Man of Grief." When he had finished, the Prophet asked him to sing it through once more, which he did. At four o'clock the guard was changed. At five o'clock the jailer, Mr. Stigall, suggested that the prisoners retire to the cell below, where they would be safer. The Martyrdom Shortly after five o'clock there was a rustling at the outer door of the jail and a cry of surrender, and the discharge of three or four firearms. Dr. Richards glanced out of the window and saw about one hundred armed men around the door. Many of them had their faces blackened. It is said the guard elevated their guns and boisterously threatened the mob, but took good care to fire over their heads. The mob encircled the building and some of them rushed past the guard up the flight of stairs, burst open the door and began their work of death, while others fired through the windows. Joseph, Hyrum and Elder Taylor had their coats off. The Prophet sprang for his coat to get a six barreled pistol which Cyrus Wheelock had given him, and Hyrum reached for a single barrel pistol that had been left by John S. Fullmer. They all then braced themselves against the door, Elder Taylor armed with a heavy walking stick of Elder Markham's and Dr. Richards with Elder Taylor's cane. In an instant a ball whistled up the stairway, and Joseph Smith, John Taylor and Willard Richards sprang to the left of the door, and tried to knock aside the guns of the ruffians. Hyrum Smith retreated back and in front of the door, snapping his pistol, when a ball struck him on the left side of the nose. He fell on his back saying: "I am a dead man!" As he fell on the floor another ball from the outside entered his left side, and passed through his body with such force that it completely broke to pieces the watch he wore in his vest pocket. At the same instant another ball grazed his breast, entered his throat, and passed into his head, while another was fired into his leg. A shower of bullets was pouring into the room. Joseph reached around the door casing and discharged his six shooter into the passage, some barrels missing fire, while Elders Taylor and Richards continued to parry the muskets which were sticking through the door. When Hyrum fell, the Prophet said: "Oh, dear brother Hyrum!" Seeing there was no safety in the room, and without doubt thinking to spare his other companions, he turned calmly from the door, dropped his pistol on the floor, and sprang into the window. Two balls pierced him from the door, and one entered his right breast from without. He fell outward into the hands of his murderers, exclaiming: "O Lord, my God!" With a cry that he had jumped from the window, the assassins who were in the building rushed down the stairs. Elder Taylor was also severely wounded; four balls piercing his body, one ball struck his watch as he attempted to jump from the window, throwing him back into the room. When the ruffians left the building, Elder Richards who had miraculously escaped, except that a ball grazed his ear, started for the door. Elder Taylor called to him; he returned and carried the wounded man upstairs into the "dungeon" and stretched him on the floor. Covering him with a bed, he said: "This is a hard case to lay you on the floor, but if your wounds are not fatal, I want you to live to tell the story." He then returned to the room below, expecting the next moment to be shot. Terror of the Mob After accomplishing their deed of blood, terror seized the hearts of the assassins who fled from the scene of their diabolical crime in utmost confusion. Governor Ford, three miles out of Nauvoo, on his way to Carthage, met George D. Grant and Constable Bettisworth hastening to Nauvoo with the news of the martyrdom. With terror on his countenance, he carried them back to Carthage, that they might not spread the awful tale, until he should be at a distance beyond the vengeance which he feared. Arriving at Carthage, he advised the citizens to flee for their lives before the infuriated "Mormons" came to burn their town, and suiting action to his words he fled with his posse towards Quincy. Conscience-stricken and with the blood of prophets on his hands, he did not stop until he arrived at Augusta, eighteen miles away. Sorrow of the Saints In the meantime word of the horrible tragedy was sent by Dr. Willard Richards to Nauvoo. He said he had pledged his word to the frightened citizens of Carthage, that no violence or vengeance would be attempted by the Saints, and for the Saints to keep the peace and be prepared for an attack from Missouri. Indeed, there was no thought of summary vengeance by the Saints. With heads bowed down and hearts filled with grief--for the greatest sorrow in all their history had come upon them--they silently wept and prayed, leaving vengeance to Him who said, "Vengeance is mine; I will repay!" The Burial The next day, June 28, 1844, the bodies of the martyred prophets were taken to Nauvoo by Dr. Willard Richards, Samuel H. Smith and a guard of eight soldiers sent by General Deming. On the 29th, they were interred amidst the deep mourning of a stricken people. Chapter 36 The Succession of the Twelve Apostles--Preparation to Leave Nauvoo 1844-1846 A Crisis in the Church The martyrdom of Joseph and Hyrum Smith came as a terrible shock to the members of the Church. The thought that the Prophet was to be taken from them had not entered their minds, notwithstanding the many predictions he had made regarding his approaching death. He was only in his thirty-ninth year. His constitution was strong and he was possessed of exceptional vitality. The Lord had saved him so many times from perils and threatened death, that the Saints fully expected the same power to shield him always. His death brought about a crisis in the Church, for it was the first disorganization of the presiding quorum of the Priesthood. Very little thought had been given to the subject of succession in the Presidency, even by the leading brethren, for such a contingency seemed to them to be very remote. The revelations were clear on that point, but there had been no occasion for consideration of the subject. In the revelation on Priesthood, given to the apostles in 1835 (Doc. and Cov. Sec. 107), the Lord said that the council of the apostles was equal in authority with the First Presidency, and Joseph Smith stated that its place was second only to the presidency of the Church, and where there was no First Presidency, the apostles would preside. When the Saints were left without the guiding hand of the Prophet, they were in confusion, not fully understanding this order of the Priesthood. Sidney Rigdon, first counselor to President Joseph Smith, had lost the spirit of the work. Contrary to the direct command of the Lord in a revelation (Doc. and Cov. Sec. 124:108-9) he moved his residence to Pittsburgh, Pennsylvania, where he was of little assistance as a counselor in the presidency. For many months before his death, Joseph Smith had suspected Sidney Rigdon of being in league with his enemies. The Prophet openly accused Sidney of being guilty of such treacherous action, from which accusation he was not entirely cleared. He had manifested much sympathy for John C. Bennett, the arch-traitor, although he denied any direct communication with him. At the October conference, 1843, the Prophet refused to sustain Sidney Rigdon as a counselor, but through the merciful pleadings of Hyrum Smith and others, he was sustained. On that occasion the Prophet said: "I have thrown him off my shoulders, and you have put him on me; you may carry him, but I will not." Amasa M. Lyman had been chosen to act as a counselor in his stead. William Law, Joseph's second counselor, had been excommunicated for apostasy, and was one of those who brought to pass the martyrdom. Sidney Rigdon's Attempt to be "Guardian to the Church" Most of the apostles were in the Eastern States on missions at the time of the martyrdom. Only two were at Nauvoo, and one of them seriously wounded. As soon as Sidney Rigdon heard of the death of Joseph and Hyrum Smith, he hastened to Nauvoo, where he arrived Saturday, August 3, 1844. Elders Parley P. Pratt and George A. Smith had arrived a few days before. The apostles invited Sidney Rigdon to meet with them the following morning, at eight o'clock at the home of John Taylor, where they might discuss the affairs of the Church, which Sidney Rigdon promised to do. Instead of doing so he met with William Marks and a few others, and endeavored to lay plans for the appointment of a trustee-in-trust and a "guardian" for the Church, before others of the apostles could arrive. At ten o'clock a public meeting was held and Sidney Rigdon preached declaring that a "guardian" must be appointed, "to build up the Church unto Joseph," and stating that he, Sidney, was the identical man spoken of by the ancient prophets to do the work they had spoken of in prophecy. Another meeting was held in the afternoon, at which Elder William Marks, president of the Nauvoo Stake, announced that there would be a special meeting of the Church on Thursday, August 8th, "for the purpose of choosing a guardian." Sidney Rigdon had requested that the meeting be held on the 6th, but William Marks announced it for the 8th, which was providential, for President Brigham Young and most of the other apostles arrived in Nauvoo on the evening of the 6th. The next morning the apostles held a council meeting at the home of Elder Taylor. At four o'clock the apostles met with the high council of Nauvoo and the high priests. Sidney Rigdon was invited to express his views. He spoke at some length, relating a vision he claimed to have had, and stating that there could be no successor to Joseph Smith, but that the Church must be built up to him. He, Sidney, had been called to be a spokesman to Joseph Smith, and he proposed to be a guardian to the Church, if the people would receive him. President Young's Remarks President Brigham Young said he did not care who presided over the Church, but one thing he would have to know and that was what the Lord said about it. "Joseph conferred upon our heads," he said, "all the keys and powers belonging to the apostleship which he himself held before he was taken away, and no man or set of men can get between Joseph and the twelve in this world or in the world to come. How often has Joseph said to the twelve: 'I have laid the foundation and you must build thereon, for upon your shoulders the kingdom rests.'" The Special Meeting of Thursday, the 8th of August Thursday, August 8, 1844, the special meeting called by William Marks in behalf of Sidney Rigdon was held at 10 o'clock. Sidney Rigdon, from a position in a wagon in front of the stand in the grove, addressed the vast assembly for about one hour and a half. He presented himself to them as a "guardian" for the Church, that it might be built up unto Joseph Smith. The longer he talked, the more the people were convinced that he was without the inspiration of the Lord, and they left the meeting feeling that his was not the voice of the true shepherd. Transfiguration of Brigham Young At the close of the morning meeting, President Brigham Young, made a few remarks and announced that there would be another meeting at 2 o'clock. At the appointed time a great multitude of Saints assembled. The various quorums of the Priesthood were arranged in order before the stand, and after the opening exercises President Brigham Young addressed the congregation. He spoke with great power and the people were convinced that the authority and power of presidency was with the apostles. When he first arose to speak the people were greatly astonished, for President Young stood transfigured before them and they beheld the Prophet Joseph Smith and heard his voice as naturally as ever they did when he was living. It was a manifestation to the Saints that they might recognize the correct authority. Following his remarks in the afternoon, Amasa M. Lyman, William W. Phelps and Parley P. Pratt each spoke endorsing the remarks of President Young. The Apostles are Sustained After the other brethren had spoken President Young arose and was about to put the question to the assembly whether or not they wanted Sidney Rigdon for a leader and to be a "guardian" for the Church, but at the request of Elder Rigdon the question of supporting the apostles as the presiding quorum of the Church was presented first by President Young as follows: "I will ask you as quorums: Do you want Brother Rigdon to stand forward as your leader, your guide, your spokesman? President Rigdon wants me to bring up the other question first, and that is: Does the Church want, and is it their only desire to sustain the twelve as the First Presidency of this people? "Here are the apostles, the Bible, the Book of Mormon, the Doctrine and Covenants--they are written on the tablet of my heart. If the Church want the twelve to stand as the head, the First Presidency of the Church, and at the head of this kingdom in all the world, stand next to Joseph, walk up into their calling, and hold the keys of this kingdom, every man, every woman, every quorum is now put in order, and you are now the sole controllers of it. "All that are in favor of this, in all the congregation of the Saints manifest it by holding up the right hand." There was a universal vote, after which President Young called for the negative as follows: "If there are any of the contrary mind, every man and every woman who does not want the twelve to preside, lift up your hands in like manner." There were no hands raised, and President Young then remarked that since the vote was unanimous it superseded the other question of presenting Sidney Rigdon as "guardian" and also trying the vote by quorums. In this manner the apostles, who were the rightful authorities according to the revelations of the Lord, were sustained by the vote of the people and by common consent, as the Lord had commanded that all things should be done. The matter of succession was properly and rightfully decided, and was now binding on the members of the Church. At the close of the services the Saints returned to their homes, their minds at rest, for they were, with very few exceptions, no longer in doubt regarding the authority of the Priesthood and the presidency of the Church. Excommunication of Sidney Rigdon Manifesting a bitter spirit and great disappointment, Sidney Rigdon returned to Pittsburgh. However, before he left Nauvoo he gave expression to his feelings declaring that the Church had not been led by the Spirit of the Lord for a long time, and he refused to sustain the apostles in their calling. A charge was made against him and his case was presented before the high council, with Bishop Newel K. Whitney presiding. After a lengthy hearing he was cut off the Church by the unanimous vote of the council. His case was then presented to the congregation of the Saints, and they sustained the action of the high council, only ten persons voting in the negative. After his return to Pittsburgh, he organized a church with officers after the order of the Church of Jesus Christ. He published a paper and prophesied that all who followed the apostles would go with them to destruction. He gathered around him a few of the disaffected spirits from Nauvoo, but his organization did not prosper and soon came to an end. Action Against William Marks At the October conference, 1844, the apostles were again sustained as the presiding quorum of the Church by a united vote of the members. When the name of William Marks, president of the Nauvoo Stake, was presented, objection was raised and he was rejected, only two persons voting to sustain him. He had favored the claim of Sidney Rigdon, although he supported the apostles, but his spirit was no longer in the work and he was found in rebellion. He later left the Church and followed James J. Strang[1] and others, and was excommunicated. Trial of the Murderers of Joseph and Hyrum Smith In October, 1844, a grand jury selected by the Hancock County circuit court, brought into court two bills of indictment against nine individuals for the murder of Joseph and Hyrum Smith. The trial took place in May, 1845, but proved to be nothing but a farce. The sentiment throughout the country was so bitter against the Saints that no attempt was made to obtain justice, which the governor had faithfully promised them. The jurors were instructed by the court to bring in a verdict of "not guilty," which was accordingly done. Yet every man in the place, including the court and jury, knew that the defendants were among those who committed the murder. The blood of the martyrs was left unavenged to cry from the ground against their enemies, and with the blood of all the martyrs, shall continue to cry until the Son of Man shall come "red in his apparel" to take vengeance upon the ungodly. Growth of the Work After the question of the presiding quorum was decided, the Saints settled down to their usual duties, and the progress of the Church continued with greater strides than ever before. At the October conference in 1844, a great deal of important business was transacted. At that time and subsequently many brethren were ordained to the ministry, a number of quorums of seventy were organized, and missionaries were called to go to various parts of the United States and abroad with the message of salvation. The building of the temple was continued with renewed diligence, and prosperity was manifest in the settlements of the Saints. On the 6th of December 1844, the last of the thirty capitals on the temple was erected, and the following April, the capstone was laid amidst solemn and enthusiastic services. Each room was dedicated separately as it was finished, and ordinance work for the Saints, as well as baptisms for the dead, were performed. Mob Activities Renewed The enemies of the Latter-day Saints thought that the murder of Joseph and Hyrum Smith would be the end of "Mormonism." They rejoiced in the accomplishment of their frightful deed of blood, and boasted of the downfall of the Church. To their great surprise the blood of the martyrs was the seed of the Church. The object they hoped to gain was not attained; therefore their anger was rekindled against the Church. Other leaders had arisen and the progress of the work was steady and onward. Those who had caused the death of the Prophet and the Patriarch now turned their attention to the destruction of the entire "Mormon" people. Through their papers, the Warsaw _Signal_, Alton _Telegraph_, Quincy _Whig_ and others, they circulated all manner of false reports. They accused the Saints of theft and every other abominable crime in order to stir up the populace against them. Schemes were launched to provoke the "Mormons" to commit some overt act, that it might be seized upon as a pretext to gain the aid of the officials of the state under color of law; yet by the anti-"Mormons" the laws were constantly broken without restraint. Their malicious and murderous threats passed unnoticed so far as any check upon such actions was concerned. Attitude of Governor Ford During all the trouble Governor Thomas Ford went out of his way to inform the Saints that they were bitterly hated, and that the great majority of the citizens of the state rejoiced in the death of Joseph and Hyrum Smith. Notwithstanding his bitterness, he made an investigation of the charges circulated against the Saints and reported that-- "On my late visit to Hancock County I was informed by some of their (the 'Mormons') violent enemies, that their larcenies had become unusually numerous and insufferable. They indeed admitted that but little had been done in this way in their immediate vicinity. But they insisted that sixteen horses had been stolen by the Mormons in one night, near Lima, in the County of Adams. At the close of the expedition, I called at this same town of Lima, and upon inquiry, was told that no horses had been stolen in that neighborhood, but that sixteen horses had been stolen in one night in Hancock County. This last informant being told of the Hancock County story, again changed the venue to another distant settlement in the northern edge of Adams County." In his message to the legislature he said in reference to this subject: "Justice, however, requires me to say, that I have investigated the charge of promiscuous stealing, and find it to be greatly exaggerated. I could not ascertain that there were a greater proportion of thieves in that community, than in any other of the same number of inhabitants; and perhaps if the city of Nauvoo were compared with St. Louis, or any other western city, the proportion would not be so great." The leaven of opposition, however, was at work, and the citizens were aroused. Nothing but the departure of the "Mormon" people from the state would satisfy their unjust and iniquitous demands. They appealed to the governor to aid them in expelling the people who had done nothing to provoke opposition, but who were unpopular because of their faith. While the governor informed them he could take no legal action warranting such expulsion, yet he privately advised the Saints to depart peaceably towards the West, as the Prophet Joseph Smith had contemplated doing, and there, said he, they could set up an independent government of their own. So lacking was he in the disposition to enforce the law and protect the innocent, that the enemies of the Church were encouraged in their unlawful course. Repeal of the Nauvoo Charter The city charter of Nauvoo had proved a protection to the Saints, and guaranteed safety against the plottings of the wicked. It was the aim of the Nauvoo conspirators to cause its repeal. The first attempt to do this, as we have learned, failed. Now, however, the opposition had become so strong that the enemies of the Latter-day Saints accomplished their purpose. The charter was repealed by the legislature in January, 1845. Some of the murderers of Joseph and Hyrum Smith sat in that body and violently denounced the "Mormons," although it was well known that their hands were stained with innocent blood. After the repeal of the charter, and without hope of protection from the officers of the state, the Saints were at the mercy of their enemies. The prediction of the Prophet Joseph that after they had shed his blood they would seek the lives of every soul in whom was found the testimony of the Gospel, was literally fulfilled. The plots of the wicked were now turned against President Brigham Young and the leading brethren, who were forced to go into hiding from time to time. Attacks Upon the Saints In September, 1845, the scattered families of Saints were sorely persecuted. Many were driven from their homes, which were burned. Sheriff J. B. Backenstos endeavored to perform his duty, and took a determined stand against mob law. For his pains he was arrested on the charge of murder, as a mobber had been killed, but violence against the "Mormons" was permitted to go unchecked. Governor Ford had promised and pledged his word, that the murderers of the Prophet and Patriarch should be brought to justice. When he appealed to the citizens of Warsaw to sustain him in this pledge, they positively informed him that they would do nothing of the kind. Similar answers were given by other citizens, who not only took a stand in opposition to the trial of the murderers, but brazenly appealed to the governor to give his aid in expelling the "Mormons" from the state. That weak and pusillanimous individual, by his subsequent actions, acknowledged his defeat and the abdication of government in Illinois. The Quincy Mass Meeting September 22, 1845, a mass meeting was held in Quincy to take action against the Saints. Their removal from Illinois was advocated. Those who assembled fully understood that the Prophet Joseph Smith had contemplated a removal to the West, and that plans were on foot early in 1844 to send an exploring expedition out to locate a site for a new home in the Rocky Mountains. A committee was appointed by this mass meeting to wait upon the authorities of the Church and ascertain their intentions regarding a removal from the state of Illinois, and to impress upon the brethren that such a move was determined upon by the citizens. Following the meeting the Quincy _Whig_ made this statement in this boasted land of liberty: "It is a settled thing that the public sentiment of the State is against the 'Mormons,' and it will be in vain for them to contend against it; and to prevent bloodshed, and the sacrifice of many lives on both sides, it is their duty to obey the public will and leave the State as speedily as possible. That they will do this we have a confident hope and that too, before the next extreme is resorted to--that of force." The Reply of the Saints The committee appointed waited upon President Brigham Young and the apostles, and acquainted them with the action of the mass meeting and desired a reply. On the 24th, the reply was given in a written communication. The persecutions of the Saints were mentioned and the statement made that the "Mormons" had endeavored to live in peace and desired to do so with all men. In relation to their removal they answered as follows: "We would say to the committee above mentioned and to the Governor, and all the authorities, and people of Illinois, and the surrounding states and territories, that we propose to leave this country next spring, for some point so remote that there will not need to be any difficulty with the people and ourselves, provided certain propositions necessary for the accomplishment of our removal shall be observed, as follows, to wit: "That the citizens of this and surrounding counties, and all men, will use their influence and exertion to help us to sell or rent our properties, so as to get means enough that we can help the widow, the fatherless and the destitute to remove with us. "That all men will let us alone with their vexatious lawsuits so that we may have time, for we have broken no law; and help us to cash, dry goods, groceries, good oxen, beef-cattle, sheep, wagons, mules, horses, harness, etc. in exchange for our property, at a fair price, and deeds given at payment, that we may have means to accomplish a removal without the suffering of the destitute to an extent beyond the endurance of human nature. "That all exchanges of property shall be conducted by a committee, or by committees of both parties; so that all the business may be transacted honorably and speedily. "That we will use all lawful means, in connection with others, to preserve the public peace while we tarry; and shall expect, decidedly, that we be no more molested with house-burning, or any other depredations, to waste our property and time, and hinder our business. "That it is a mistaken idea, that we have proposed to remove in six months, for that would be so early in the spring that grass might not grow nor water run; both of which would be necessary for our removal. But we propose to use our influence to have no more seed time and harvest among our people in this country after gathering our present crops; and that all communications to us be made in writing. "By order of the Council," "Brigham Young,""President." "W. Richards.""Clerk." Decision of the Quincy Citizens The Quincy citizens accepted the proposition of the Church authorities to move, but very graciously declined to make any promise to buy or to assist in the purchase of the abandoned property of the Saints. Why should they put themselves out to do such a thing, when the property would naturally fall into their hands when it was abandoned?[2] The Carthage Convention On the 1st and 2nd of October another convention of citizens from nine counties adjacent to Hancock, was held at Carthage. Resolutions were adopted in which the "Mormons" were accused of depredations upon the persons and property of the other citizens of Hancock County, and adjudged guilty, in spite of the personal investigation of the governor, himself unfriendly to the Latter-day Saints. Much bitterness of spirit was manifested at this meeting, which decided that it was too late to settle any difficulties between the "Mormons" and the other inhabitants, and only one thing would suffice and that was the removal of the "Mormons" from the state. They declared that the "Mormons" were not being persecuted, but were suffering for their dishonest acts; at the same time they declared that from "long acquaintance with the old citizens of Hancock County," they could vouch for their "honor, integrity, and strict observance of the laws of their country," notwithstanding it was universally known that these same citizens had taken part in the assassination of Joseph and Hyrum Smith by mob force and contrary to law; moreover, that these same law-abiding citizens within the past few weeks had driven "Mormons" from their homes and burned their houses to the ground; had forced them from their fields where they had gone to gather crops; had whipped their men and stolen their cattle without any protest. It appeared that the old citizens, like the king, could do no wrong, if their depredations were committed against the Latter-day Saints. A most regrettable feature in connection with these troubles is the fact that O. H. Browning, Stephen A. Douglas and others, who had defended the Prophet Joseph Smith, now gave their influence to the mob and assisted in bringing to pass the expulsion of the "Mormon" people from Illinois. Bitter feelings against the Saints increased. Judges were intimidated, and even the officials of the state dared not raise a voice in protest above a whisper, or invoke the majesty of the law. Duplicity of Governor Ford The anti-"Mormons" of Illinois became impatient for the removal of their enemies before spring arrived. Their agreements were violated, and the Saints were not permitted to dwell in peace. Vexatious lawsuits, based on falsehoods, were planted against the apostles to embarrass them and hinder the progress of their work. Even Governor Ford, fearing that the Saints would not leave the state within the stipulated time, resorted to duplicity to force them from the borders of Illinois. December 29, 1845, he wrote to Sheriff Backenstos stating that indictments in the United States Court had been found against the leading "Mormons" which would bring them for the first time in collision with the United States. "If the 'Mormons' remain in the state," he wrote, "a strong force will be ordered to Nauvoo by the Secretary of War," and he thought the government at Washington would interfere and prevent the "Mormons" from going west of the Rocky Mountains, as many intelligent persons believed that they would there join the British, and "be more trouble than ever." He thought that this consideration was likely to influence the government. He later sent word by Sheriff Backenstos that he had turned against the Saints and Major Warren was making calculations to prevent their going away. In his _History of Illinois_, Governor Ford admitted that he had resorted to deceit to make the "Mormons" believe that they would be prevented from going west, in order to hasten their departure. President Young's Reply Commenting on the governor's letter to the sheriff, President Young remarked: "Should Governor Ford's speculations and suppositions in relation to U. S. troops prove correct, and the government send a regular force to arrest us, we will run no risks of being murdered by them as our leaders have been; and as to fearing a trial before the courts, it is all gammon, for our danger consists only in being held still by the authorities while mobs massacre us, as Governor Ford held Joseph and Hyrum Smith, while they were butchered." Loyalty to the Government Answering the charge that when they got away from the borders of the United States, the Latter-day Saints would join the forces of some other nation which might be at war with the American Government--a thought which rightfully might have been entertained after the treatment the "Mormon" people had received within the borders of that land--the high council and authorities of the Church replied: "We also further declare for the satisfaction of some who have concluded that our grievances have alienated us from our country, that our patriotism has not been overcome by fire, by sword, by daylight nor by midnight assassinations which we have endured; neither have they alienated us from the institutions of our country. "Should hostilities arise between the Government of the United States and any other power, in relation to the right of possessing the territory of Oregon, we are on hand to sustain the claim of the United States Government to that country. It is geographically ours, and of right; no foreign power should hold dominion there; and if our services are required to prevent it, these services will be cheerfully rendered according to our ability. We feel the injuries that we have sustained, and are not insensible of the wrongs we have suffered; still we are American." Preparations to Leave Nauvoo During the fall and winter months preparations went steadily on for the removal of the entire body of the Latter-day Saints in the spring. Work on the temple continued with increased diligence, as if there was no thought of a removal, until that structure was completed. January 1, 1846, the work of finishing the assembly room for dedication was nearing completion. The general conference of the Church was held in the building in October, 1845, according to the commandment of the Lord through Joseph Smith in October, 1841. In December, the ordinance work in the temple was commenced, and thereafter the building was occupied both day and night to afford the Saints the opportunity to receive their endowments. This continued until most all of the Saints had departed on their westward journey. May 1, 1846, after the majority of the people had departed from the city, the temple was publicly dedicated in the presence of about three hundred persons. In the meantime every available building in Nauvoo had been converted into a shop where wagons, harness and other necessary articles could be manufactured for the journey. The timber for the wagons was cut and brought to Nauvoo, where it was prepared and boiled in salt and water or kiln dried. Teams were sent to various parts of the country to procure iron; and blacksmiths, wheelwrights, carpenters and other workmen were kept busy night and day. There was very little sale of property because of the opposition of the citizens of the country, who used their influence to discourage sales by making threats against the new settlers as well as harassing the Saints. Notes 1. James J. Strang, a man of some ability and commanding presence, joined the Church shortly before the martyrdom. After the death of the Prophet and Patriarch he claimed to have been chosen and appointed by Joseph Smith as his successor. He exhibited a letter which purported to have been written by the Prophet, in which such appointment was claimed to be set forth. He gathered quite a following of the discontented element at Nauvoo and established himself on Beaver Island, in Lake Michigan, where later he was crowned "king." He was shot and killed by one of his followers, and his organization soon afterwards crumbled to pieces. Out of its fragments some years later there arose another organization known as the "Reorganized Church of Jesus Christ of Latter-day Saints," unto which there were gathered the majority of those who had become disaffected and had been excommunicated from the Church. 2. Dr. Conyers, in his _Hancock County Mob_, makes the following comment on the action of the Quincy citizens: "The first one [resolution] in our opinion, is unique. They accepted and recommended to the people of the surrounding counties to accept an unconditional proposition to remove. But understand, Mr. Mormon, though we accept it and recommend the surrounding counties to do so likewise, [reprobate you, unconditionally] we do not intend to bring ourselves under any obligation to purchase your property, or to furnish purchasers; but we will be very kind and obliging, and will in no way hinder or obstruct you in your efforts to sell, provided, nevertheless this shall not be so construed as to prevent us from running off the purchaser. But we expect this small favor of you, viz., that you must dispose of your property and leave at the appointed time." Part Five The Settlement in the Rocky Mountains Chapter 37 The Exodus from Nauvoo 1846 The Abandonment of Nauvoo Wednesday, February 4, 1846, the first of the Saints left Nauvoo and crossed the Mississippi River on the journey to the West.[1] On the 6th of February Bishop George Miller and a company with six wagons crossed the river, and a few days later the work of ferrying the Saints to the Iowa side was kept up day and night. Elder Parley P. Pratt left Nauvoo on the 14th of February, and the following day President Brigham Young, Willard Richards and George A. Smith with a large company of Saints crossed the Mississippi on the ice and continued their journey about nine miles to Sugar Creek, in Lee County, where a temporary camp was formed for the exiles fleeing from Nauvoo.[2] President Young spent the 16th in organizing the camp into companies and Elder Heber C. Kimball with another company arrived on the 17th. On the 18th President Young and some of the brethren returned to Nauvoo to transact some necessary business and give instruction to those who were left there in command. Elder Joseph Young, president of the seventies, had been left at Nauvoo to preside over the Saints who still remained. The exiles tarried on Sugar Creek for some time where a number of council meetings were held and the needs of the people were duly considered. At the October conference in 1845, the members of the Church, on suggestion of President Brigham Young, unanimously covenanted as follows: "That we take all the Saints with us, to the extent of our ability, that is, our influence and property." After the motion was carried, President Young remarked: "If you will be faithful to your covenant, I will prophesy that the Great God will shower down means upon this people to accomplish it to the very letter." The members of the Church had been constantly instructed to prepare for the journey by laying up stores of provisions for many months. It was discovered that many who had come to Sugar Creek were without supplies to last them more than a few days, and this caused serious reflection and some anxiety among the leading brethren. It was winter time and supplies could not readily be obtained in the wilderness. However, those who had, shared with those who were destitute, and the Lord blessed them in their substance. Conspiracy in Washington While camped on Sugar Creek a letter was received by President Young from Samuel Brannan, in which there was presented a proposition from Amos Kendell, formerly Postmaster-General, A. G. Benson and others, to use the Church authorities as their tools to secure land in California. They represented to Brannan that there was a movement on foot to disarm the Saints and prevent their movement towards the West. However, they declared, the power was in their hands to avert the calamity, which they would do on certain terms. Their terms were that when the Saints arrived in California they would secure the lands and that every alternate section should be deeded to this combination of conspirators. They falsely represented that the President, James K. Polk, was a party to the scheme. For their service these men promised that the Saints should be permitted to travel to their destination without molestation, and with the protection of the government. With righteous indignation President Young and the Apostles refused to make reply. Petition to the Governor of Iowa On the 28th of February a petition was addressed to the governor of Iowa, imploring his protection and influence in behalf of the Saints while they passed through that territory, or remained temporarily within its borders, to raise crops and to render assistance to those who would follow after. No reply to this petition was received and the Saints continued without aid or interference. The Journey Resumed March 1, 1846, camp was broken and the journey was resumed. The weather was extremely cold and stormy, and a great number of the people were without proper clothing and necessary shelter. Many of the wagons were without covers, and others had covers which would not shed the rain. Several members of the camps died from exposure and lack of proper care. The roads were almost impassable because of the constant storms.[3] At this time there were some four hundred wagons on the road, heavily laden and without sufficient teams to permit of rapid travel. In this condition the exiles continued their toilsome journey over the plains of Iowa. By the latter part of April the great body of the Latter-day Saints had left Nauvoo and were slowly wending their way seeking a haven in the west. Organization of the Camps While encamped near the Chariton River on the east fork of Shoal Creek, the organization of the camps was reduced to a more systematic order. They were divided into companies of hundreds, fifties and tens, with officers appointed to preside over each. The apostles were appointed to take charge of divisions, and the camps were divided into two grand divisions. Over one of these President Brigham Young had command. He was also sustained as "president over all the camps of Israel." Elder Heber C. Kimball was appointed to the command of the other grand division. In addition to these officers there were appointed a contracting commissary and a distributing commissary for each fifty. The duties of the former were to agree on terms, prices, etc., concerning the purchase of provisions and necessities for the camp. The latter were to distribute among the camps the grain and provisions furnished for that purpose, judiciously and with singleness of heart. This organization led to better discipline. The companies were more susceptible to advice and counsel, and the principle of obedience was more fully understood. Less selfishness was manifested among the people, and a better spirit prevailed. Of necessity the regulations in the camps were strict, yet the freedom and rightful privileges of the Saints were safely guaranteed. Much of the dross had been left behind, and the "fair weather friends," as they were called by Col. Thomas L. Kane, had forsaken the tents of Israel and had sought the tents of ease. In this manner the camps were purged of those who were not faithful enough to face the perils and deprivations of the eventful journey. Although there were difficulties and differences to be settled from time to time, President Young was led to declare that he doubted if there had ever been a body of people, since the days of Enoch, who had done so little grumbling under such unpleasant and trying circumstances. Garden Grove At the beginning of the journey about one hundred men, under command of Colonel Stephen Markham, were selected as pioneers, to travel in advance of the companies to build and repair the roads; also to seek out temporary places for shelter where fields could be cultivated and homes--humble though they, of necessity, would have to be--might be provided for the exiles. The advance companies arrived at a place on the east fork of Grand River, some one hundred and forty-five miles west of Nauvoo, April 24, 1846. Here a temporary settlement was selected which they named Garden Grove. Two days later a council meeting was held and three hundred and fifty-nine laboring men were reported in the camp. From these one hundred were selected to cut trees and make rails; ten to build fences; forty-eight to build houses; twelve to dig wells and ten to build bridges. The remainder were employed in clearing land and preparing it for cultivation. Every one was busy, and in a few days a respectable village, magic like, had risen in the wilderness. A temporary organization was effected with Samuel Bent as president, and Aaron Johnson and David Fullmer as counselors. At this point President Young addressed the Saints saying it would be necessary to leave some of their number here, because they could not continue the journey, while the main body would push on and "lengthen the cords and build a few more stakes," and so continue on until they could all gather at the place appointed, and "build the house of the Lord in the tops of the mountains." Proposition to Explore the West It was the intention of President Young and the apostles to fit out a strong company of able-bodied men, unencumbered with families, and send them to the Rocky Mountains, there to build houses and plant crops, and prepare for the coming of the people as they were able to gather from year to year. "Were matters to be so conducted," he said, "none would be found crying for bread or destitute of clothing, but all would be provided for, as designed by the Almighty. But instead of taking this course the Saints have crowded on us all the while, and have completely tied our hands by importuning and saying, 'Do not leave us behind. Wherever you go, we want to go, and be with you;' and thus our hands and feet have been bound, which has caused our delay to the present time. And now hundreds at Nauvoo are continually praying and importuning with the Lord that they may overtake us, and be with us." An estimate of what would be required for a company of pioneers to take such a journey was made and the project was considered, but subsequent events prevented the undertaking until the following year. Mount Pisgah On the 18th of May President Young and several of the apostles reached the middle fork of Grand River, some twenty-seven miles west of Garden Grove. Here Parley P. Pratt with a company was found encamped. He had called the place Mount Pisgah, and here it was decided to make another settlement for the Saints. Several thousand acres of land were fenced for cultivation, after the manner of the settlement at Garden Grove, and this place became a resting place for the weary exiles for several years while crossing the plains. Elder William Huntington was chosen to preside with Elders Ezra T. Benson and Charles C. Rich as counselors. The camps were now traveling through an Indian country, where there were no roads, no settlements and only Indian trails. The spring rains having ceased, however, greater progress was made although a road had to be prepared all the way, and bridges built over all the streams. At the Missouri River On the 14th of June, President Young, Heber C. Kimball, Parley P. Pratt and others arrived on the banks of the Missouri, not far from Council Bluffs, with their respective companies. The next day a council meeting was held and it was decided to move back on to the bluffs where spring water could be obtained, and they would be protected from Indians. The Pottawattamie Indians were very friendly, and their chiefs showed the Saints some favor. A ferry boat was built and on the 29th the companies commenced crossing the river. About this time Elder Wilford Woodruff, who had just returned from presiding over the British Mission, and Elder Orson Hyde, who had been laboring in Nauvoo, joined the camp. President Young was still very anxious to send an exploring company to the Rocky Mountains in advance. The camps were called together, there being about five hundred wagons on the ground and others on the way, and President Young addressed them advising them of his desire to get a company off for the Rocky Mountains. He feared, he said, that something would happen to stop the movement, and was impressed that "everything that men and hell could invent would be hatched up to prevent the camp from making any progress." He spoke plainly on the subject and said if the members of the Church should be blown to the four winds, and never gathered again, he wished them to remember that he had told them when and where to gather, and if they failed to do so to remember and bear him witness in the day of judgment, that they had received such information and advice. A Call From the Government June 26, 1846, Captain James Allen, of the United States army, arrived at Mount Pisgah and had an interview with the brethren there. He was the bearer of a message to the "Mormon" people making a requisition on the camps for four or five companies of men, to serve as volunteers in the war with Mexico, which had recently been declared. The brethren at Mount Pisgah did not feel authorized to take any action, and therefore advised Captain Allen to visit President Young and the apostles at Council Bluffs. Captain Allen arrived at Council Bluffs on the 30th day of June, and the following day met with the Church authorities and presented his credentials for raising five hundred men. Such a demand caused some surprise and a little dismay among the camps. However, President Brigham Young declared that the volunteers would be forthcoming. It was moved by Heber C. Kimball and seconded by Willard Richards, that a battalion of five hundred men be raised, which was carried unanimously at a meeting of the brethren of the camp who were called together to consider the requisition. Consequently President Young and Elder Kimball returned to Mount Pisgah to raise volunteers, while letters were sent to Garden Grove and to Nauvoo bearing on the subject. Monday, July 13, 1846, in obedience to the call of the authorities, the camps of the Saints met on Mosquito Creek, where they were addressed by President Young, Captain Allen and Colonel Thomas L. Kane, who had arrived in the camp to be of service to the people. Four companies of the battalion were raised on that and the following day, and the fifth company a few days later. An Important Council Meeting July 16, a council meeting was held at the bluffs and Ezra T. Benson was ordained an apostle in the stead of John E. Page, who had been excommunicated. Elders Orson Hyde, Parley P. Pratt and John Taylor were appointed to go to England to take charge of the affairs of the Church in that land and set them in order. Reuben Hedlock and Thomas Ward, who had been in charge, had been guilty of misconduct in the use of funds and had been disfellowshipped. The same day four companies of the battalion were mustered into service by their respective captains, and on the 20th left for Fort Leavenworth in the service of the United States. The fifth company left the following day, and the entire body arrived at their destination August 1, 1846, numbering at the time five hundred and forty-nine men. President Young's Instructions to the Battalion In giving instructions to the members of the battalion before their departure, President Young requested that they prove themselves to be the best soldiers in the service of the United States. He instructed the captains to be fathers to their companies, and to manage the officers and men by the power of the Priesthood. They should keep neat and clean; teach chastity, gentility, and civility. No swearing should be indulged in; no man was to be insulted, and they should avoid contentions with Missourians, or any other class of people. They were to take their Bibles and Books of Mormon with them, but were not to impose their belief on others. They were advised to avoid card playing and if they had any cards with them to burn them. If they would follow the instructions given they would not be called on to shed the blood of their fellow men, and after their labors were over, they probably would be discharged within eight hundred miles of the proposed settlement of the Saints in the Great Basin, where the next temple would be built in a stronghold free from mobs. Reasons for the Call for Troops January 20, 1846, while the high council of Nauvoo was considering the abandonment of that place and journeying to the Rocky Mountains, the subject of sending an advance company was discussed. There had been some talk of the government building block houses and forts along the road to Oregon, and the matter was then before Congress. It was decided at this meeting that "In the event of the President's recommendation to build block houses and stockade forts on the route to Oregon becoming a law, we have encouragement of having that work to do, and under our peculiar circumstances, we can do it with less expense to the government than any other people." Six days later Elder Jesse C. Little was appointed to preside in the Eastern States, and was furnished a letter of appointment in which the following occurs: "If our government shall offer any facilities for emigrating to the western coast, embrace those facilities, if possible. As a wise and faithful man, take every honorable advantage of the times you can. Be thou a savior and a deliverer of that people, and let virtue, integrity and truth be your motto--salvation and glory the prize for which you contend." Acting on this advice Elder Little wrote an appeal to President Polk in behalf of the Latter-day Saints, and afterwards called upon him and also the vice-President and members of the cabinet. At the time of his interview, June 1, 1846, word of the commencement of hostilities between Mexico and the United States had reached Washington, and those governments were in a state of war. The authorities in Washington accepted the suggestion of Elder Little, thinking it might be opportune to call upon the "Mormons" for volunteers. This was a very different action than that hoped for by the authorities of the Church, as they were looking for the opportunity to labor along the road toward Oregon over which they were destined to travel. Nevertheless they had asked for aid and now they were determined to carry through the proposition of the government, hoping thereby that a blessing would be obtained and some benefit accrue to them. In complying with the order from the government over five hundred of their most vigorous young men were taken from their camps to travel westward by another route thus greatly weakening the camps. Winter Quarters The call of these able-bodied men for the battalion made it impossible for the Saints in their weakened condition, to continue their journey towards the West. It became necessary, therefore, for them to seek quarters where they could prepare for the coming winter. Captain James Allen secured from the chiefs representing the Pottawattamie tribes their voluntary consent for the Saints to make the Indian lands an abiding place as long as they should remain in that country. He also wrote an open letter stating what he had done in this matter. The Indian sub-agent also endorsed the letter which Colonel Thomas L. Kane forwarded with a communication of his own, to the President of the United States. Measures were taken to gather to this place all the scattered Saints who were on the plains. Twelve men were chosen to form a high council, and a site was chosen on the west bank of the Missouri River for their settlement. A committee of twelve men was appointed to arrange the temporary city into wards, over which bishops were chosen to preside. During the summer hay was cut in sufficient quantities to provide for their stock in the winter. Every family labored diligently to construct some kind of a house in which they could find shelter, although many of these were merely dugouts built in the side of the hill. The place was named Winter Quarters and was laid out regularly into streets. The Indians gave some trouble and it became necessary to build a stockade around the town. Through kind treatment, President Young and the Saints obtained the good will of most of the Indians, so that they lived in comparative peace. Major Harvey's Opposition Major H. M. Harvey, the superintendent of Indian affairs and some others, made trouble for the Saints. Mr. Harvey called on President Young in November, and stated that he wished the Saints to move from the lands belonging to the Indians, and complained that the people were burning the Indians' wood. He said he had instructions from the government to permit no settlers on the lands without authority from Washington. President Young explained that the reason for the encampment was due to the sudden demand of the United States for troops, and if the government prevented them from continuing their journey, some consideration and protection in return should be offered. Later developments indicated that the opposition was instigated by the enemies of the Saints. Through the intercession of J. K. Kane, father of Colonel Thomas L. Kane, the government gave permission for the exiles to remain where they were through the winter. Colonel Kane proved himself a faithful friend to the Latter-day Saints, and was yet to perform valiant service. He wrote to Elder Willard Richards, the camp historian, stating that he was intending to secure a lease from the government of the Omaha lands, on which some of the Saints had located. "Trust me," he said, "it is not fated that my forces shall depart before I have righted you at the seat of government, and have at least assured to you a beginning of justice besides an end of wrong." Activities at Winter Quarters A gristmill was built at Winter Quarters; also a council house, where meetings could be held. This was done as much for the sake of keeping the people employed as it was for their convenience. During the winter they suffered greatly. The scurvy broke out among them and continued until potatoes were obtained from Missouri, and horse-radish was discovered in an abandoned fort near the camp. Meetings were regularly held and the spiritual as well as the temporal welfare of the refugees was not neglected. Much of the time of the leading brethren was spent in giving employment to the Saints and in devising means for the continuance of the journey when the time should come in the spring for them to move. Mob Uprisings at Nauvoo In the summer of 1846, hostilities were renewed against the members of the Church who still remained in Nauvoo. The great body of the Saints had left and only a remnant remained, composed of the poor, sick and afflicted, who had been unable to get away. They were all anxious to depart and were exerting all their energies to obtain means for that purpose. President Young and the apostles also were doing all in their power to aid them to depart. Notwithstanding their straitened circumstances and their inability to move--which was due mainly to mob violence they had suffered--their enemies became impatient at their delay and continued their vicious persecution. The new citizens, who had purchased property from the Saints, also came in for a share of the bitterness of the mob. Major Warren's Proclamation Major W. B. Warren, who had been stationed in Hancock County with a small force, took up his quarters at Nauvoo by order of the governor and published a proclamation to the citizens of Hancock County attempting to quiet their opposition, in which, in part, he said: "I have been in Nauvoo with my detachment a week, and can say to you with perfect assurance, that the demonstrations made by the 'Mormon' population, are unequivocal. They are leaving the state, and preparing to leave, with every means that God and nature has placed in their hands. Five ferry boats are running at this place night and day, and many are crossing at Nashville and Fort Madison. This ought to be satisfactory. "The anti-'Mormons' desire the removal of the 'Mormons;' this is being effected peaceably, and with all possible dispatch. All aggressive movements, therefore, against them at this time, must be actuated by a wanton desire to shed blood, or to plunder. This course, I know, is deprecated by three-fourths of the anti-'Mormon' population, and must not be indulged in. I therefore exhort all good citizens to stay at home, with an assurance that they shall be duly advised of all movements which may take place, in which they feel interested. "A man near sixty years of age, living about seven miles from this place, was taken from his house a few nights since, stripped of his clothing, and his back cut to pieces with a whip, for no other reason than because he was a 'Mormon,' and too old to make successful resistance. Conduct of this kind would disgrace a horde of savages." A proclamation of this kind, issued by one who was himself none too friendly to the "Mormon" people, was without effect. At the time he wrote, John McAuley and Levi Williams--the latter a Baptist preacher, and one of the mob who took part in the murder of Joseph and Hyrum Smith--with a strong force were preparing to gather under arms, contrary to the proclamation of the governor to the effect that not more than four persons with arms should assemble together, other than the state troops. Though his force was small, Major Warren notified these mobbers that he had law and moral force on his side and was able to meet successfully any mob which could assemble in that county. He advised the "Mormons" to go on with their preparations to cross the river, as speedily as they could, and leave the fighting to him; if he should be overpowered, then they could recross the river and defend themselves and property. Kidnapping of Phineas H. Young and Others On the 11th day of July, eight of the citizens of Nauvoo went into the country about eleven miles from Nauvoo, to harvest wheat. While engaged in their work they were surrounded by a mob who ransacked their wagons, seized their weapons, and then took them one at a time and brutally beat them with hickory goads. Several of the mobbers engaged in this were recognized, and two, John McAuley and a man named Brattle, were arrested. While they were under arrest, a second party of five "Mormons," Phineas H. Young, Brigham H. Young, Richard Ballantyne, James Standing and James Herring, were waylaid and taken prisoners. When they asked why they were treated in that manner the answer was given that they had committed no offense, but they were "Mormons," and were to be held as hostages for the safety of McAuley and Brattle. They were held by their persecutors for fourteen days, several times facing guns expecting to be shot, from which they were saved only by interposition of Divine power. Attempts were made to poison them, and they were most inhumanely treated. Finally they made their escape and returned to Nauvoo. The "Resistance of Law" When the two mobbers were arrested a gun was found in the possession of McAuley belonging to one of the harvesters. It was recognized and seized by William Pickett, a non-"Mormon." For this action Pickett and two others were arrested by the mobbers on a "warrant" for "stealing." Pickett had incurred the hatred of the mob, and knowing that the charge against him was only a trick to get him into their hands, he was not inclined to yield. When John Carlin came from Carthage to arrest him, Pickett asked if he would be guaranteed safety. Carlin answered no; whereupon Pickett resisted arrest. Though later he went before the magistrate at Green Plains, who issued the warrant, and was released. The "resistance" by Pickett was the thing most desired by the mob, who only wanted a pretext to attack Nauvoo. Now there had been a defiance of law. "Nauvoo was in rebellion," and Carlin issued a proclamation calling upon the citizens to come as a _posse comitatus_, and assist him in executing the law. The citizens of Nauvoo petitioned the governor for protection, for the mob forces were collecting under command of James W. Singleton, assisted by J. B. Chittenden, N. Montgomery, James King, J. H. Sherman and Thomas S. Brockman. The governor very graciously sent Major Parker with a force of ten men, and authorized him to take command of such forces as he could raise from volunteers, and defend the city against mob attacks. There were very few members of the Church in Nauvoo at the time, less than one hundred and fifty men who were available for defense. Counter Proclamations Parker issued a proclamation calling upon the mobs in the name of the state and by virtue of his authority, to disperse. Carlin and his crowd answered by a counter proclamation, stating that they would consider the government forces as a mob. Parker wrote to Singleton desiring a compromise without shedding blood. Articles of agreement requiring all the Saints to leave Nauvoo within sixty days, were drawn up and signed by Singleton and Chittenden for the mob, and Major Parker and three others for the government forces. In this manner Parker treated the mobbers as his equals and agreed to their terms. Threats Against the Saints It appears that the object for which the mob forces were ostensibly raised was entirely forgotten, and no more was heard of the resistance of the officers by Pickett, but the attacking forces now determined that all the "Mormons" should go. Singleton in his communication to Parker said: "When I say to you, the 'Mormons' must go, I speak the mind of the camp and the country. They can leave without force or injury to themselves or their property, but I say to you sir, with all candor, they shall go--they may fix the time within sixty days, or I will fix it for them." Attack Upon Nauvoo These terms did not satisfy the mob. Sixty days was too long a time for them to wait for the departure of the remnant of the "Mormons" that they might plunder and rob, and besides they thirsted for blood. Singleton and Chittenden withdrew from the command of the mob forces, and wrote to Parker saying that the mob had rejected their treaty, which they considered reasonable enough. Carlin, the constable, thereupon placed Thomas S. Brockman in command, and gave orders for the mob to march. Parker also withdrew from service and Major Benjamin Clifford, Jr., took command of the government forces at Nauvoo by a commission from Governor Ford. September 10, Brockman and his mob approached Nauvoo. Many of the new citizens, seeing the danger they were in, fled from the city, leaving but a small force of volunteers to aid Major Clifford in the defense of Nauvoo. The defenders converted some steamboat shafts into cannon and threw up some fortifications on the north side of Mulholland street facing the mob. This small force made a determined stand, although outnumbered two or three to one. On the 10th, 11th and 12th, there was desultory firing on both sides. On Saturday the 12th Brockman sent a communication "to the commander of the 'Mormon' forces in Nauvoo," demanding a surrender and the delivery of arms, to be returned as soon as the "Mormons" had crossed the river and were out of the state. The same day Major Clifford replied stating that there was no "commander of 'Mormon' forces" in that place; that he was there "by order of the governor and commander-in-chief of the Illinois militia to disperse your (Brockman's) forces in the name of the people of Illinois." The reply continued: "So far I have acted on the defensive, and for the sake of humanity; if for no other purpose, I hope you will at once see the propriety and justice of dispersing your forces. The armed force under your command is not necessary for any lawful purpose in this city or county." The Battle of Nauvoo Upon receiving this reply, Brockman advanced upon Nauvoo, endeavoring to gain entrance at the head of Mulholland street, the main street of the city. He was driven back after a determined resistance by the defenders of the place. The cowardly mob forces were somewhat disconcerted at the sound of cannon in Nauvoo, for they thought the besieged citizens were poorly armed, and that to enter the city would be an easy thing to do. During the battle three of the defenders lost their lives, namely, Captain William Anderson, his son, August L., a lad fifteen years of age, and David Norris. Several others were wounded. It cannot be ascertained how many were killed on the side of the mob, but a large number were wounded. The fighting continued until the 16th, and the mob was repulsed four times. On the latter day a treaty of surrender was entered into, through the agency of a committee of citizens from Quincy, who were in sympathy with the mob. This treaty which was signed by Andrew Johnson for the Quincy Committee, Thomas Brockman and John Carlin for the mob, and A. W. Babbitt, J. L. Heywood and J. S. Fullmer for the Latter-day Saints, stipulated that the city of Nauvoo should surrender September 17, at three o'clock p.m. The arms of the besieged were to be delivered up to the "Quincy Committee," to be returned at the crossing of the river. The citizens and property were to be protected from all violence. The sick and helpless were to be protected and treated with humanity, and the "Mormon" population was to leave the state as soon as they could cross the river. There were provisions of minor importance, one of which was that five men--including the trustees of the Church--were to be permitted to remain in the city to dispose of property, free from all molestation and violence. However, William Pickett, the man so much wanted according to the first reports of the mob for resisting the law, and on whose account the mob had gathered, was not to be one of this committee, nor was he to remain in the city. Valiant Defenders Among those who took valiant part in the battles during the siege of Nauvoo were the two Andersons, father and son, and David Norris, who lost their lives. They belonged to a company known as the "Spartan Band," because of the perilous situation in which they were stationed in the defense of the city. Also "Squire" Daniel H. Wells, Captain Andrew L. Lamereaux, William L. Cutler, Alexander McRae, Almon Fullmer, Benjamin Whitehead, John E. Campbell and Curtis E. Bolton. In fact the entire band of noble defenders are worthy of special mention, and their names should be recorded among the true sons of liberty.[4] The Violation of the Treaty According to the agreement, the mob forces entered Nauvoo on the 17th, and in keeping with the usual mob spirit, failed to regard their agreement. Immediately they commenced to drive the Saints from the city, and treated some of the men in a most brutal manner. They commenced their diabolical deeds by searching the wagons on the bank of the river waiting to be ferried across, and ransacked their contents taking all firearms and scattering the goods over the ground. Families of the poor were ordered from the city at the point of the bayonet. The sick were sorely abused, and even those who were engaged in the burying of their dead were molested. They entered the temple, ascended the tower and rung the bell, shouting and yelling, and giving vent to filthy oaths in a fiendish manner. They plundered the homes of the people, irrespective of whether they were members of the Church or not. Colonel C. M. Johnson was sentenced to death, but his persecutors could not agree on the manner of his execution and he escaped. With such inhuman treatment, the members of the Church remaining in Nauvoo, were forced across the Mississippi River in their poverty and distress. Their condition was pitiable, but it could not move the hearts of the mobs of Illinois. These outcasts camped on the bank of the river for several days, where the Lord in his mercy fed them, as he did the children of Israel, with a supply of quails, until help arrived from the camps of Israel in the wilderness. As soon as they could leave they bid farewell to the inhospitable boundaries of "civilization" and took up their journey toward the west, there to build a city of refuge, and find a haven of rest among the more tender-hearted savages of the desert. Notes 1. The same day two hundred and thirty-five members of the Church, from branches in the New England and the Atlantic States, under the direction of Samuel Brannan, sailed from New York for California. They had chartered the ship "Brooklyn" at twelve hundred dollars per month, the lessee to pay the port charges. They carried with them farming implements of all kinds, blacksmith, carpenter and wheelwright tools and fixtures, the necessary parts for two gristmills and sawmill irons. They also carried text books on various subjects and many other volumes. The press and type on which the _Prophet_--a paper published by the Church in New York--was printed, and sufficient paper and other things as would be needed to establish a new colony in their distant home. They arrived at Yerba Buena, now San Francisco, Wednesday, July 29, 1846, having gone around Cape Horn and touched at the Hawaiian Islands. On their arrival they found the American flag waving over the fort the guns of which had saluted them on their entrance into the bay. Three weeks earlier the United States Flag had been raised and the country occupied in the name of the government. In January, 1847, Samuel Brannan commenced publishing a newspaper at Yerba Buena called the _California Star_, the first English paper published in California. 2. On the first night of the encampment of Sugar Creek nine infants were born. The weather was inclement and extremely cold and the people without proper shelter. Writing of these conditions, Eliza R. Snow, the poetess, has said: "As we journeyed onward, mothers gave birth to offspring under almost every variety of circumstances imaginable, except those to which they had been accustomed; some in tents, others in wagons--in rainstorms and in snowstorms. I heard of one birth which occurred under the rude shelter of a hut, the sides of which were formed of blankets fastened to poles stuck in the ground, with a bark roof through which the rain was dripping. Kind sisters stood holding dishes to catch the water as it fell, thus protecting the newcomer and its mother from a showerbath as the little innocent first entered on the stage of human life; and through faith in the Great Ruler of events, no harm resulted to either. "Let it be remembered that the mothers of these wilderness-born babies were not savages, accustomed to roam the forest and brave the storm and tempest--those who had never known the comforts and delicacies of civilization and refinement. They were not those who, in the wilds of nature, nursed their offspring amid reeds and rushes, or in the recesses of rocky caverns; most of them were born and educated in the Eastern States--had there embraced the Gospel as taught by Jesus and his apostles, and, for the sake of their religion, had gathered with the Saints, and under trying circumstances had assisted, by their faith, patience and energies, in making Nauvoo what its name indicates, "the beautiful." They had lovely homes, decorated with flowers and enriched with choice fruit trees, just beginning to yield plentifully. "To these homes, without lease or sale, they had just bade a final adieu, and with what little of their substance could be packed into one, two, and in some instances three wagons, had started out, desertward, for--where? To this question the only response at that time was, God knows" (_Women of Mormondom_, Tullidge, ch. 32). 3. It was not the intention of the Saints to leave Nauvoo until the springtime had fully arrived. But the human fiends, who hated the religion of the Saints and coveted their substance and property, were not willing for them to wait. What cared they for the suffering and exposure of an innocent people, driven from their homes and sheltered by the broad canopy of heaven in the midst of winter? "We could have remained sheltered in our homes," said President Brigham Young, "had it not been for the threats and hostile demonstrations of our enemies, who, notwithstanding their solemn agreements, had thrown every obstacle in our way, not respecting either life, or liberty, or property; so much so that our only means of avoiding a rupture was by starting in mid-winter. Our homes, gardens, orchards, farms, streets, bridges, mills, public halls, magnificent temple, and other public improvements we leave as a monument of our patriotism, industry, economy, uprightness of purpose, and integrity of heart; and as a living testimony of the falsehood and wickedness of those who charge us with disloyalty to the Constitution of our country, idleness and dishonesty" (_Manuscript History of the Church_). 4. Daniel H. Wells, who had joined the Church August 9, 1846, after the departure of most of the members of the Church, but who had always been a true friend to the Prophet Joseph and Patriarch Hyrum Smith, addressed the remaining members of the Church, while they were in the hands of their enemies, as follows: "There is no use in the small handful of volunteers trying to defend the city against such an overwhelming force. What interest have the Saints to expect from its defense? Our interests are not identified with it but in getting away from it. Who could urge the propriety of exposing life to defend a place for the purpose of vacating it? I have been in the councils of Joseph and Hyrum and the twelve, and I know they were desirous that the Saints should leave the state and go westward. Have not the twelve and most of the Church gone, and is not their counsel for us to follow? Have not they told us that our safety was not in Nauvoo, but in our removal westward? "The trustees have no means with which to carry on the defense; they are already involved. Major Parker, who was sent by the governor to aid us, when he left, promised to raise men and return immediately to our assistance, but he has forsaken us, and is it not well known that the Quincy Committee was prepared to join the mob, if a treaty was not effected? Under these circumstances, I have thrown in my influence with the trustees for the surrender of Nauvoo upon the best terms we could get, and as being the best and only wise policy left for us to pursue. "Brethren, reflect, we have nothing to gain in defending Nauvoo, but everything to lose; not only property, but life also, is hourly in peril." Chapter 38 The Mormon Battalion 1846-1847 Captain Allen's Circular When Captain James Allen arrived in the Camps of the Saints, he issued a "Circular to the 'Mormons,'" which read as follows: "I have come among you, instructed by Colonel S. W. Kearny, of the U. S. Army, now commanding the Army of the West, to visit the 'Mormon' Camp, and accept the services for twelve months of four or five companies of 'Mormon' men who may be willing to serve their country for that period in our present war with Mexico; this force to unite with the Army of the West at Santa Fe, and be marched thence to California, where they will be discharged. "They will receive pay and rations, and other allowances, such as other volunteers or regular soldiers receive, from the day they shall be mustered into the service, and will be entitled to all comforts and benefits of regular soldiers of the Army, and when discharged, as contemplated, at California, they will be given gratis their arms and accoutrements, with which they will be fully equipped at Fort Leavenworth. Thus is offered to the 'Mormon' people now--this year--an opportunity of sending a portion of their young and intelligent men to the ultimate destination of their whole people, and entirely at the expense of the United States, and this advance party can thus pave the way and look out the land for their brethren to come after them. "The pay of a private volunteer is seven dollars per month, and the allowance for clothing is the cost price of clothing of a regular soldier. "Those of the 'Mormons' who are desirous of serving their country on the conditions here enumerated, are requested to meet me without delay at their principal camp at the Council Bluffs, whither I am now going to consult with their principal men, and to receive and organize the force contemplated to be raised. "I will receive all healthy, able men of from eighteen to forty-five years of age. "J. Allen, Captain 1st Dragoons." "Camp of the 'Mormons,' at Mount Pisgah, one hundred and thirty miles east of Council Bluffs, June 26th, 1846." Scarcity of Able-Bodied Men When this call came a great part of the young men of the ages required were scattered over the plains. Many had gone to St. Louis and other points for employment to obtain means to help them carry their families to the west. All of the Saints were poor, and some in dire want. Those who were able to travel were under the necessity of helping along the weak, the aged and infirm, who could not be left behind. Among the teamsters were found mere children, who had been forced into such service because of the limited number of men. The Equipment of the Battalion At Fort Leavenworth the battalion was equipped.[1] They received one tent for every six privates and were provided with flint-lock muskets, a few cap-lock yauger rifles for sharp-shooting and hunting, and other camp accoutrements. July 5, they drew their check for clothing, forty-two dollars each, paid one year in advance. A goodly portion of this money was sent back for the support of their families and the gathering of the poor from Nauvoo. They also contributed to help Elders Orson Hyde, Parley P. Pratt and John Taylor on their way to Great Britain and Elder Jesse C. Little to return to his field in the Eastern States. The paymaster was much surprised to see every man of the battalion able to sign his name to the roll, whereas only about one out of every three of the Missouri volunteers, who previously had received their pay, could put his signature to the document. Death of Colonel Allen Captain James Allen, the recruiting officer for the battalion, was selected by General Stephen W. Kearny, to take command of the "Mormon" troops, with the rank of lieutenant-colonel of volunteers. At Fort Leavenworth Colonel Allen was taken ill, and on the 12th of August, ordered the battalion to take up its march while he remained for a few days to recuperate, but on the 23rd, he died. He was much lamented by the battalion members, for they had learned to love him for his kindness. Lieutenant Smith in Command After the death of Colonel Allen, the command devolved upon Captain Jefferson Hunt, of Company "A." The promise had been made to President Young, by Colonel Allen, that no officers would be chosen for the battalion, except himself, outside of their ranks. On what authority the promise was made, does not appear. However, shortly afterwards Lieutenant A. J. Smith, of the regular army, was given command, contrary to the wishes of the men. With Lieutenant Smith there came Dr. George B. Sanderson, whom Colonel Allen had appointed to serve with the battalion as surgeon. According to the journals of the men, they were caused to suffer considerably because of the "arrogance, inefficiency and petty oppressions" of these two officers. Sanderson was from Missouri, and perhaps was none too friendly towards the troops; however, the enforcement of discipline, to which they were not accustomed, may have magnified the ill-treatment in their eyes to some extent. The heat of the summer was excessive, their rations were reduced, and through the drinking of brackish water, many were taken with malaria. They had already become weakened from their long marches across the plains of Iowa, in inclement weather, without proper food and shelter, so that they were more susceptible to disease. Dr. Sanderson prescribed calomel and arsenic, refusing to permit the men to resort to their own simple remedies, and evincing skepticism in the laying on of hands and their exercise of faith. The Line of March Their line of march from Fort Leavenworth had taken them across the Kansas River and then westward to the Arkansas, which they followed upstream for about one hundred miles. From that point they journeyed southwest to the Cimarron River and passed near what is now the junction of the states of Kansas, Colorado and Oklahoma, on a southwesterly course to the old Spanish town of Santa Fe. From Santa Fe their route was by way of the Rio Grande, southward near the present city of El Paso, and thence to the west, through the city of Tucson--which was deserted by its garrison as the battalion approached--across the Gila and Colorado to San Diego. The Families Ordered to Pueblo As the battalion was leaving the Arkansas River, the commanding officer gave orders that a number of families which had accompanied the troops to that point, should be detached and sent to Pueblo, a Mexican town situated at the eastern base of the Rocky Mountains. There was some protest because it was contrary to a promise given at the beginning of the march; but it was really a necessary action. For the families of members of the battalion to travel with the companies was a hindrance to the rapid progress they were called upon to make. Captain Nelson Higgins and a guard of ten men were detailed to make the journey to Pueblo. They departed September 16, 1846, and on the way one of their number, Norman Sharp, was accidentally killed. Colonel Cooke Takes Command Leaving the Arkansas the battalion resumed its journey to Santa Fe. On the 2nd of October they crossed Red River where they were divided into two divisions the following day. The strongest and most able-bodied men pushed on with all speed and arrived at Santa Fe on the 9th of that month. Here they were received with a salute of one hundred guns by Colonel Alexander Doniphan, the post commander. On October 12, the second division arrived, and immediately afterward Captain Phillip St. George Cooke, an officer of dragoons, succeeded to the command with the rank of lieutenant-colonel, by appointment of General Kearny. The appointment of Col. Cooke was another disappointment to the men, who still hoped for the appointment of Captain Hunt; but they learned to respect and honor this rugged officer who was a thorough soldier and just and honorable. Lieutenant A. J. Smith remained with the battalion as acting commissary, and Dr. Sanderson continued to administer his calomel and arsenic to the men. The Sick Sent to Pueblo At Santa Fe a council of officers was held with Colonels Doniphan and Cooke, and it was decided to send all the sick together with the remaining women and children in the camp, to Pueblo for the winter, with the privilege of journeying towards the main body of pioneers in the spring, at government expense. Colonel Cooke detailed Captain James Brown and Lieutenant Elam Luddington to take charge of this company on the march to Pueblo. October 18, 1846, Captain Brown left Santa Fe with nearly ninety men reported as incapable of undertaking the journey to California because of physical ailments. Accompanying them were a number of women and children. Sanderson, the physician, discharged some of these men without pay or means to procure conveyance to the states, whereupon Colonel Doniphan, in charge of the post, went to Col. Cooke and countermanded the order with the statement that General Kearny would never discharge a man under circumstances of that kind, and ordered the men with the laundresses and others, to be sent to Pueblo and to draw their pay. Their journey took them over a rough country a distance of some two hundred miles. Several died on the way and others succumbed after Pueblo was reached. They arrived November 17 and selected a place for winter quarters near the encampment of Captain Higgins and a company of Saints who had previously arrived in Pueblo from Mississippi, on their way to the Rocky Mountains. November 10, 1846, Lieutenant William W. Willis was also ordered back to Pueblo with another company of sick--fifty-six men--from a point about one hundred miles out from Santa Fe. They commenced their journey with one wagon, four yoke of oxen, and rations barely sufficient to last them five days, on a march of three hundred miles. After a most severe and toilsome journey, in which they all suffered many privations and some laid down their lives, the company arrived in Pueblo, in an emaciated condition, December 24, 1846. The March From Santa Fe The march of the battalion from Santa Fe was taken up October 19, 1846. They had not traveled very far before they were reduced to the extremity of using their poor oxen, which were barely skin and bones, for food. Even their raw hides were cut in small pieces and made into soup. At times they crossed deserts where water could not be found to quench their thirst, and their tongues became swollen and their lips parched until their strength failed them. Colonel Cooke's Comment Writing of the condition of the battalion when he took command, Colonel Cooke made a report in the following words: "Everything conspired to discourage the extraordinary undertaking of marching this battalion eleven hundred miles, for the much greater part through an unknown wilderness, without road or trail, and with a wagon train. "It was enlisted too much by families; some were too old--some feeble, and some too young; it was embarrassed by many women; it was undisciplined; it was much worn by traveling on foot, and marching from Nauvoo, Illinois; their clothing was very scant; there was no money to pay them, or clothing to issue; their mules were utterly broken down; the quartermaster department was without funds, and its credit bad; mules were scarce. Those procured were very inferior, and were deteriorating every hour for lack of forage or grazing. . . . "With every effort, the quartermaster could only undertake to furnish rations for sixty days; and, in fact, full rations, of only flour, sugar, coffee and salt; salt pork only for thirty days, and soap for twenty. To venture without pack-saddles would be grossly imprudent, and so that burden was added."[2] A Battle with Wild Bulls A short distance northwest of the site of the present city of El Paso the course of the march was towards the west. On the San Pedro River they encountered herds of wild cattle, and were viciously attacked by ferocious bulls. The troops had been ordered to travel with unloaded guns, but now they were hastily forced to load without waiting the command. These vicious animals, as if resenting the encroachment on their domain, made a charge upon the camp. This constituted the only fighting the troops were called upon to do on their long and toilsome march. When the battle was over the casualties revealed a number of gored mules and overturned wagons, and among the "enemy" perhaps some sixty of the charging animals were killed. Resuming their journey they camped on the 16th of December, near the Mexican pueblo of Tucson. On their way they met three Mexican soldiers bringing a message from the governor of Tucson to Colonel Cooke, informing him that he must pass around the town, or else he would have to fight. Colonel Cooke was not to be frightened by such an order. His route would take him through the village, and hither he resumed his march. The following day he passed through Tucson without meeting opposition, as the soldiers and a great many of the citizens had fled on his approach. Before arriving at that place he instructed his men that they came not to make war on Sonora, and less still to destroy an important outpost of defense against Indians. "But," said he, "we will take the straight road before us and overcome all resistance, but shall I remind you that the American soldier ever shows justice and kindness to the unarmed and unresisting? The property of individuals you will hold sacred: the people of Sonora are not our enemies." The Journey From Tucson Leaving Tucson, the battalion crossed an extensive desert, where, for seventy-five miles, they were without water for their mules. By hard marching they reached the Gila River and intersected General Kearny's trail, which they had left 474 miles behind in the valley of the Rio Grande. They were now in the land of the Pima and Maricopa Indians who inhabited a fertile territory. These were a superior race of Indians with peaceful tendencies, who spent their time tilling the soil, and in weaving rather than bearing arms. While passing through these villages Colonel Cooke remarked to Captain Jefferson Hunt that this might be a good place for the settlement of the "Mormon" people. Hunt proposed such a thing to the natives who received it favorably, and this may have lent its weight to the colonizing of these valleys by the Latter-day Saints in later years. At this point they were met by pilots sent back by General Kearny to conduct them to the Pacific coast. Most of the distance on the remaining journey was over deserts with alternating stretches of deep sand and miry clay. January 9, 1847, they crossed the Colorado, near the junction of the Gila, and continued their march under great difficulties over the coast range down the Pacific slope. January 27, 1847, they passed San Luis Rey, and two days later arrived at the San Diego Mission where they located one mile below the Catholic mission, and about five miles from the seaport town of San Diego, where General Kearny had his quarters. "Orders No. 1" On the day after their arrival at San Diego, Colonel Cooke issued the following orders, which were read to the men: "Headquarters 'Mormon' Battalion,"Mission of San Diego,"January 30, 1847." "(Orders No. 1.) "The Lieutenant-Colonel commanding, congratulates the battalion on their safe arrival on the shore of the Pacific Ocean, and the conclusion of their march of over two thousand miles. "History may be searched in vain for an equal march of infantry. Half of it has been through a wilderness where nothing but savages and wild beasts are found, or deserts where, for want of water, there is no living creature. There, with almost hopeless labor, we have dug deep wells, which the future traveler will enjoy. Without a guide who had traversed them we have ventured into trackless table-lands where water was not found for several marches. With crowbar and pick and axe in hand, we have worked our way over mountains, which seemed to defy aught save the wild goat, and hewed a passage through a chasm of living rock more narrow than our wagons. To bring these first wagons to the Pacific, we have preserved the strength of our mules by herding them over large tracts, which you have laboriously guarded without loss. The garrison of four presidios of Sonora concentrated within the walls of Tucson, gave us no pause. We drove them out, with their artillery, but our intercourse with the citizens was unmarked by a single act of injustice. Thus, marching half naked and half fed, and living upon wild animals, we have discovered and made a road of great value to our country. "Arrived at the first settlement of California, after a single day's rest, you cheerfully turned off from the route to this point of promised repose, to enter upon a campaign, and meet, as we supposed, the approach of the enemy; and this, too, without even salt to season your sole subsistence of fresh meat. "Lieutenants A. J. Smith and George Stoneman, of the First Dragoons, have shared and given invaluable aid in all these labors. "Thus, volunteers, you have exhibited some high and essential qualities of veterans. But much remains undone. Soon you will turn your attention to the drill, to system and order, to forms also, which are all necessary to the soldier. "By order, "Lieut. Col. P. St. George Cooke, "P. C. Merrill, Adjutant." Duties on the Coast For some time the battalion performed garrison duty at San Diego, San Luis Rey and Los Angeles. While stationed at the latter place they were called upon to guard the Cajon Pass, in the Sierra Nevada mountains, against hostile Indians. At San Diego they were employed digging wells, making brick and building houses. Their frugality and industry won the admiration of the other troops, except the Missourians of General Fremont's command, who endeavored to create prejudice against them. The Discharge of the Battalion--Stevenson's Insult July 16, 1847, all of the battalion at Los Angeles were mustered out of service by Captain Smith. The time of their enlistment had expired and the prophecy of President Brigham Young that they would not be called upon to fight, had been fulfilled. Some of the men, at the request of Colonel Stevenson, of the New York Volunteers, re-enlisted for six months. Others might have done so, but he insulted them by saying: "Your patriotism and obedience to your officers have done much towards removing the prejudice of the government and the community at large, and I am satisfied that another year's service would place you on a level with other communities." The Journey to Salt Lake Valley On the 20th of July most of the members of the battalion, who did not enlist, organized preparatory to going to the Rocky Mountains to the gathering place of the Saints. They went by way of Sutter's Fort and the Sacramento River, intending to follow Fremont's trail across the Sierras. Near Lake Tahoe, they met Samuel Brannan and Captain Brown of the Pueblo detachment who were on the way to California, and learned that the pioneers had entered the Salt Lake Valley. Captain Brown carried with him an epistle from the apostles advising all members of the battalion who had no means, to remain in California for the winter, and journey to the Salt Lake Valley in the spring. Acting on this advice about one half of the members obtained employment at Sutter's Fort, where they were employed at the time of the discovery of gold. The others pushed on to the Salt Lake Valley where they arrived October 16, 1847. Notes 1. The five companies of the battalion were commanded respectively as follows: Company A, Jefferson Hunt; Company B, Jesse D. Hunter; Company C, James Brown; Company D, Nelson Higgins; Company E, Daniel C. Davis. Before they left Winter Quarters, a farewell ball was given them in "Father Taylor's Bowery," where the afternoon was spent in dancing and such merriment as the sadness of the approaching parting would admit. 2. _Conquest of New Mexico and California_, by P. St. George Cooke, p. 91-2. Chapter 39 The Pioneers 1847 Revelation to President Brigham Young January 14, 1847, the word of the Lord came to President Brigham Young, at Winter Quarters, giving instructions for the guidance of the camps of Israel on their journeyings to the west. The Saints were to be organized into companies, with captains over hundreds, fifties and tens, as the case had been while journeying across Iowa. These companies were to be presided over by a president and two counselors, under the direction of the Twelve Apostles, who were at the head of all the camps of Israel. The Saints were to enter into a covenant "to keep all the commandments and statutes of the Lord," and each company was to bear an equal proportion of the responsibility in the care of the widows, the fatherless, and the families of those who had gone into the army. Every man was commanded to use his influence and property to remove the body of the people to the place the Lord had designated as a stake of Zion; and if they would do this they were to be blessed abundantly in their substance and in their families. Moreover, they were to prepare houses and fields for those who were to remain behind that season, that they might prepare also for the journey. Cheerfulness Commanded "If thou art merry," the revelation read (Doc. and Cov. Sec. 136), "praise the Lord with singing, with music, with dancing, and with prayer of praise and thanksgiving. If thou art sorrowful, call on the Lord thy God with supplication, that your souls may be joyful." During their travels in the wilderness the exiled Saints had many hardships to endure. The lack of necessary food, of clothing and other substance, was lamentable. Yet, in the midst of poverty and distress, they were happy for they were free from enemies and the persecutions of mobs. They were going to a land of promise where they could dwell in peace, and worship the Lord without fear of men. The Lord desired that they should be cheerful and promised to bless them with his Spirit, in the hour of their sorrow, if they would call upon him. That they might be light of heart and filled with joy, the Lord commended music, singing and dancing, if done in the spirit of reverence and prayer. It was the custom, at the close of the day's journey, for the Saints to assemble in the dance, or to have an informal concert; to relate reminiscences and otherwise employ their time, that the cares and hardships of their travel might be forgotten, and their burdens lessened which they were forced to bear.[1] At the sound of the bugle, night and morning, all assembled for prayer. The Sabbath day was strictly kept, and undue levity was discountenanced in all the camps. They were commanded to be honest, sober, unselfish and to "contend not one with another," but always speak with edifying words. The Pioneers It was commanded in the revelation that a company be organized to depart early in the spring, composed of a sufficient number of able-bodied and experienced men, with teams, seeds and farming utensils, to prepare for the planting of spring crops. As spring approached preparations were under way for the departure of this pioneer band, and for other companies, as the Saints were able, to follow after. February 26, 1847, President Brigham Young met in council with the members of the twelve who were at Winter Quarters and Bishop Newel K. Whitney, William Clayton and Jedediah M. Grant. The object of this meeting was to consider the appointment of a pioneer company and their requirements for the journey. The matter of constructing boats, the carrying of seeds, scientific investigations, the location of a site for a city, the irrigation, cultivation and seeding of the land, were all fully discussed. This is the first reference, so far as the records show, of the discussion of irrigation, which President Young and the brethren felt would be necessary for their sustenance in their new home. The Departure for the West Elder Heber C. Kimball, under instructions from President Brigham Young, moved out of Winter Quarters, April 5, 1847, with six wagons, which he had equipped as a part of the pioneer company. They traveled about six miles and camped, awaiting the arrival of the rest of the company. On the 6th of April, the general conference was held in Winter Quarters, and the following day President Young, with about twenty-five wagons, traveled some ten miles and camped. From this point the company which had assembled, continued their journey to the Elkhorn River, where the information reached them that Elder Parley P. Pratt had arrived at Winter Quarters from his mission to England, and that Elder John Taylor was on the way. President Young decided to return, with other members of the twelve, to receive Elder Pratt's report of conditions in that foreign field.[2] A few days later Elder John Taylor also arrived, bringing with him two thousand dollars in gold, contributed by the Saints in Great Britain, to help the exiles on their westward journey. He also had with him a number of scientific instruments of great value, including two sextants, one circle of reflection, two artificial horizons, and a number of barometers, thermometers and telescopes. Organization of the Pioneer Camp Leaving Elders Pratt and Taylor--and later Orson Hyde who joined them from England--in charge of the Saints at Winter Quarters, President Young, with the other apostles, returned to the pioneer camp, which had journeyed to a position twelve miles west of the Elkhorn, and some forty-seven miles west of Winter Quarters. President Young's departure from Winter Quarters was on the morning of April 14, 1847, and on the 16th, the pioneer camp was organized with captains of hundreds, fifties and tens, as follows: Captains of Hundreds: Stephen Markham and Albert P. Rockwood. Captains of Fifties: Addison Everett, Tarlton Lewis, James Case, John Pack, Shadrack Roundy. Captains of Tens: Wilford Woodruff, Ezra T. Benson, Phineas H. Young, Luke S. Johnson,[3] Stephen G. Goddard, Charles Shumway, James Case, Seth Taft, Howard Egan, Appleton M. Harmon, John S. Higbee, Norton Jacobs, John Brown, and Joseph Matthews. The total number of souls in the camp was one hundred and forty-eight, of whom three were women and two were children. The women were: Harriet Page Wheeler Young, wife of Lorenzo D. Young; Clarissa Decker Young, wife of Brigham Young; and Ellen Saunders Kimball, wife of Heber C. Kimball. Three of the company were colored: Hark Lay, Oscar Crosby and Green Flake, who had come west with the emigrants from Mississippi, under command of John Brown in the summer of 1846. Originally the pioneer company was composed of one hundred and forty-four men, but one, Ellis Ames, was taken sick and returned to Winter Quarters soon after the start. Two of the pioneers were not members of the Church. Military Organization In addition to the organization mentioned, on April 17, they were also organized into a military camp with President Brigham Young as lieutenant-general; Stephen Markham, colonel; John Pack and Shadrack Roundy, majors; and the captains of tens, as formerly organized, to hold similar rank in the military organization. Thomas Bullock was appointed clerk of the camp, with some assistants, and Thomas Tanner, captain of the cannon, with the privilege of choosing eight men to assist him. Division of the Watch The captains of tens selected forty-eight men for a constant night guard. They were divided into four watches to serve half a night at a time. President Young and others of the twelve were among the members of this guard. As there was danger of Indian raids, orders were given that every man should keep by the side of his wagon and not leave it except by permission, and he should carry a loaded gun always ready for instant use. Regulations of the Camp Sunday, April 18, 1847, in the afternoon, President Young met with the captains of the camp and decided on the details for the government of the camp as follows: "At 5 o'clock in the morning the bugle is to be sounded as a signal for every man to arise and attend prayers before he leaves his wagon. Then the people will engage in cooking, eating, feeding teams, etc., until 7 o'clock, at which time the train is to move at the sound of the bugle. Each teamster is to keep beside his team with loaded gun in hand or within easy reach, while the extra men, observing the same rule regarding their weapons, are to walk by the side of their particular wagons to which they belong; and no man may leave his post without permission of his officer. In case of an attack or any hostile demonstration by Indians, the wagons will travel in double file--the order of encampment to be in a circle, with the mouth of each wagon to the outside and the horses and cattle tied inside the circle. At 8:30 p.m., the bugles are to be sounded again, upon which signal all will hold prayers in their wagons, and be retired to rest by 9 o'clock." The Route of Travel The line of travel taken by the pioneers was along the north bank of the Platte River to Fort Laramie, and from there they crossed the river, and continued over the Oregon trail up the Sweetwater and over the Continental divide through the South Pass across Green River to Fort Bridger. They then traveled to the southwest through Echo Canyon, and East Canyon over Big and Little Mountain into Emigration Canyon, and then to the valley of the Great Salt Lake. On the south side of the Platte was the Oregon trail, but the pioneers remained on the north bank where there was no trail, for reasons expressed by Elder Wilford Woodruff as follows: "We were convinced that it would be better for us as a company to cross the river and take the old traveled road to Laramie as there was good grass all the way on that side, while the Indians were burning it all off on the north of the river where we were traveling. But when we took into consideration the situation of the next company, and the thousands that would follow, and as we were the Pioneers and had not our wives and children with us--we thought it best to keep on the north side of the river and brave the difficulties of burning prairies to make a road that should stand as a permanent route for the Saints, independent of the then immigrant road, and let the river separate the emigrating companies that they need not quarrel for wood, grass, or water; and when our next company came along, the grass would be much better for them than it would be on the south side, as it would grow up by the time they would get along; and the vote was called and it was unanimous to go on the north side of the river; so the camp again moved on." Measuring the Distance The pioneers were anxious to know the distance of each day's travel and the length of the entire journey. In order to obtain this information they first resorted to guesswork, but this proved unsatisfactory. They then tied a piece of cloth to a wheel of one of the wagons and a man was placed on duty to count the revolutions. However, this was tedious though accurate if the count was correctly kept. April 19 William Clayton suggested to Orson Pratt that a set of wooden cog wheels might be attached to the wheel of a wagon to record the distance automatically. The result was that an odometer was constructed on "the principle of the endless screw" and was installed during the month of May, after they were well along on the journey. Dangers on the Way The pioneers were under the necessity of keeping constantly on the alert to protect themselves from attacks by Indians. They had considerable anxiety while passing through the Pawnee tribes. At times the brethren were fired upon. The Indians made several attempts at night to creep into the camp, evidently to plunder and steal animals. At one time before the camp was organized for the night they were successful in stealing two of the best horses belonging to Dr. Willard Richards and Jesse C. Little. The following day, April 27, a party was sent out to search for the missing animals. They encountered a number of Indians who endeavored to decoy them to a point where the brethren would be in their power, but they were on the alert and well armed, so the Indians dared not make an attack. As the brethren prepared to return to camp the Indians fired upon them, whereupon the searching party turned upon their foe, and the Indians hastily fled. Not all of the Indians, however, were hostile. Generally they showed a friendly spirit, but were ever ready to commit theft. The brethren at times gave them a few articles such as powder, lead, flour and salt. Correspondence on the Plains On the 4th of May, after the camp had proceeded about two miles on their way, they were met by a Frenchman, Charles Beaumont, a trapper and fur trader, who was traveling eastward over the Oregon road with a camp consisting of three wagons and nine men. He crossed the river to find out who the pioneers were. During his interview he cheerfully consented to carry letters back to the Saints, so the brethren wrote some fifty or sixty letters and left them in his care. Other means of communication with the later companies on the plains were adopted. Posts were placed at prominent points along the road with writing on them and letters were placed in improvised boxes with a notice on the box. At other times they used whitened skulls of the buffalo. Over a portion of the journey, especially from Fort Laramie, the pioneers planted mile posts every ten miles as the distance was measured by their odometer. Scientific Observations Astronomical observations were constantly taken. The temperature was recorded daily, also the altitude as shown by barometrical pressure. This was done under the able direction of Elder Orson Pratt, one of the great scientists of his time. Crossing of the Platte At Fort Laramie the pioneers were forced to cross the Platte owing to the fact that the north side of the river was impassable. They hired a flatboat from a Frenchman, Mr. James Bordeaux, who was in charge of the post. They paid him fifteen dollars for the accommodation. Mr. Bordeaux treated the brethren very kindly, and informed them that Lilburn W. Boggs, with a company of Missourians en route to Oregon, left the fort but a short time before. These emigrants had endeavored to embitter him against the "Mormons." The Missourians, he said, were constantly quarreling and were great thieves. Bordeaux gave the pioneers information regarding the route before them and said the Crow Indians were troublesome and had lately run off all the horses and mules from the fort. The Mississippi Emigrants Soon after the pioneers arrived at Fort Laramie they were joined by a company of seventeen emigrants of the Mississippi Saints who had wintered at Pueblo, where the sick detachments of the Mormon Battalion, under command of Captains Brown and Higgins, were also stationed. They had been at the fort two weeks awaiting the arrival of the pioneers. These emigrants consisted of the members of the Crow and Therlkill families, others being Archibald Little, James Chesney and Lewis B. Myers. They had five wagons, one cart, eleven horses, twenty-four oxen, twenty-two cows, three bulls and seven calves. From these Mississippi Saints the pioneers obtained their first knowledge in many months, of the battalion. Four of the pioneers, Amasa M. Lyman, Thomas Woolsey, John H. Tippits, and Roswell Stevens, were sent to Pueblo on horse-back and with mules, to take charge of the remaining body of the Mississippians and conduct them to the Salt Lake Valley. The Ferry at the Black Hills From Winter Quarters to Fort Laramie the Pioneers had broken a new road over the plains, which was destined to be traveled by the emigrating Saints for many years. Subsequently the Union Pacific Railroad was built along a great portion of the trail. Continuing their journey, the pioneers arrived, Saturday, June 12, 1847, at the Black Hills, where the Oregon road crossed the Platte, some one hundred and forty-two miles from Fort Laramie. Here they overtook the Oregon emigrants, including the Missourians. The pioneers had sent an advance company three days before to prepare for the crossing of the river, with a sole-leather skiff capable of carrying eighteen hundred pounds. These brethren were employed in ferrying the emigrants over the river at the rate of $1.50 for each wagon load, receiving their pay in flour, meal and bacon, at Missouri prices. Their stock of provisions at this time was in need of replenishing, and to have the privilege of ferrying their old enemies from Missouri over the river at this price, gave them some satisfaction. "It looked as much of a miracle to me," said Elder Wilford Woodruff, "to see our flour and meal bags replenished in the Black Hills, as it did to have the children of Israel fed with manna in the wilderness. But the Lord has been truly with us on our journey, and has wonderfully blessed and preserved us." The Missourians kept on their way, quarreling, cursing and fighting among themselves, while the brethren camped, as was their custom, on the Sabbath day. Monday, June 14, they commenced crossing the river, taking their wagons on light rafts made of poles. It was concluded to leave several brethren at this ferry, to help the oncoming emigrant trains for Oregon, in the hope of earning enough to supply the pioneer company with provisions. For this purpose Thomas Grover, John S. Higbee, Luke S. Johnson, Appleton M. Harmon, Edmund Ellsworth, Francis M. Pomeroy, William Empey, James Davenport and Benjamin F. Stewart, were detailed to remain. Discouraging Reports In this region of the country the pioneers were constantly meeting with trappers and traders who were familiar with the Salt Lake Valley. They all gave discouraging reports of that region and advised the Saints to locate elsewhere. They spoke more favorably of the Cache, the Bear and other valleys to the north. Among those giving this adverse advice were Major Moses Harris, Thomas L. Smith and Colonel James Bridger. The latter informed President Young that he deemed it unwise to bring a large colony into the Great Basin until it was demonstrated that it would be possible to raise grain there. He stated that he would give a thousand dollars if he knew an ear of corn could ripen in Salt Lake Valley. Undaunted by these unfavorable reports President Young with his band of pioneers pushed on with great vigor. The Meeting with Samuel Brannan Wednesday, June 30, 1847, the pioneers arrived at the Green River. The water was very high, with a swift current. After dinner the brethren commenced making two rafts with which to cross the stream. While they were at work Samuel Brannan came into the camp, having come from San Francisco. He had traveled around Cape Horn, from New York to California, with a company of emigrating Saints in the year 1846. Brannan and two others had braved the dangers of the mountains through deep snows to reach the camp of the pioneers, having left on the 4th of April. He brought with him several numbers of his paper, _The California Star_, and the latest news of the Mormon Battalion. He labored diligently to get President Young to continue on to California and not remain in the barren wastes of the Rocky Mountains. President Young, however, was following the inspiration of the Lord, and not the wisdom of man. The Lord had pointed out to him--as he had to the Prophet Joseph Smith in 1842--that the place of settlement for the Latter-day Saints was in the "midst of the Rocky Mountains." An Uninviting Country It should be remembered that in 1847, the Salt Lake Valley was desolate and uninviting. There was little vegetation save the stubby growth of salt-grass, grease-wood and sage that covered the valley, and the few willows and cottonwood trees that stood on the banks of the canyon streams. At that time the Rocky Mountain region and a large part of the plains to the east were little known. The few emigrants who had passed through the Great Basin had made haste to get beyond and into the more inviting parts on the Pacific coast. This vast inter-mountain country was the haunt of the trapper and the hunter, to whom the possibilities and resources of the arid west were not even a dream. The valleys of the mountains had been occupied for upwards of twenty years by these nomads of the desert, who wandered from place to place hunting and trapping, content in the belief that the wild and primitive condition which then prevailed must so remain forever. As late as 1843, two years before the exodus, the opinion held by the majority in the United States was that the whole territory of the Rocky Mountains was not worth a "pinch of snuff." Such was the expression made by Senator George H. McDuffie, of South Carolina, in the senate that year. Discussing the settlement of Oregon, he said: "Who are to go there, along the line of military posts, and take possession of the only part of the territory fit to occupy--that part upon the sea coast, a strip less than one hundred miles in width. Why, sir, of what use will this be for agricultural purposes? I would not for that purpose give a pinch of snuff for the whole territory. I wish to God we did not own it."[4] The inspiration which came to the Prophet Joseph Smith in 1842--and even earlier and which was converted into reality by Brigham Young--shines forth with increased lustre when placed in contrast with the united opinions of all those who were familiar with the land in the year 1847. Arrival of the Battalion Members from Pueblo July 1, 1847, the men commenced ferrying over Green River which was continued until Saturday the 3rd. In the evening of Saturday, the camp was called together and the men who desired to journey back to meet their families who were on the plains and supposed to be several hundred miles in the rear, were given that privilege. Five volunteered to return. President Young, Heber C. Kimball and Willard Richards accompanied the five brethren back to the ferry on Green River. Here they saw a group of thirteen men, with horses and baggage on the opposite side of the river ready to be ferried across. They were members of the Mormon Battalion journeying from Pueblo. They were given three cheers and President Young "led out in exclaiming Hosannah! Hosannah! Give glory to God and the Lamb, Amen!" These men were in pursuit of horse thieves who had stolen several of the battalion horses, of which they had recovered all but one or two. They reported to President Young that the Pueblo detachment of the battalion was within seven days' march of the Green River. It was decided that as the members of the battalion had not been discharged nor had they received their pay, Samuel Brannan and Thomas S. Williams should return with them to California to pilot them on the way. Brannan was greatly disappointed at the decision of President Young to locate in the Salt Lake Valley. President Young and companions returned to the pioneer camp with twelve of the members of the battalion, Sunday afternoon, July 4. One of the soldiers, William Walker, had decided to accompany the five brethren back to the camps of the Saints. Sunday was spent by the pioneers in religious service under the direction of the bishops. Orson Pratt's Vanguard Monday, July 5, 1847, the company took up their march and arrived at Fort Bridger on the 7th, where they camped. Here they repaired the wagons and shod their horses, preparatory for the rough mountain travel which would lead them to the end of their journey. July 9, they continued on to the head of Echo Canyon, which was reached on the 12th. At this place President Young was taken ill with mountain fever. He ordered Elder Orson Pratt to take a company and precede the main body of pioneers into the Salt Lake Valley. This advance company, consisting of twenty-five wagons and forty-two men, traveled down Echo Canyon, with instructions to look for the trail of the Reed-Donner party.[5] This they found after some difficulty, for it was almost obliterated. It was necessary for a detachment with proper tools to go on ahead and construct a road for the wagons. From this point on to their destination, they encountered the most difficult portion of the road over which they traveled. They passed down into East Canyon and over Big and Little Mountains into Emigration Canyon, which they named "Last Creek." July 21, President Brigham Young sent Erastus Snow to meet Orson Pratt with a message for him to bear northward after entering the valley, and select the first convenient place for plowing and planting seed. The reason for this apparent haste was that the season was well advanced and every moment counted in the growing of their seed. Elder Snow overtook Orson Pratt on the afternoon of the 21st and together they entered the valley, with one horse between them. Seeing what looked like a field of waving grain to the south, they first journeyed in that direction only to find that they saw canes growing near the banks of what is known today as Mill Creek. Remembering the words of President Young, they retraced their steps and passed on to the north. When near the mouth of Emigration Canyon, Erastus Snow discovered he had lost his coat which was thrown over the saddle and he went back to find it, while Orson Pratt continued on to the north to the present site of Salt Lake City. The following day others of the advance company entered the valley. The Land Dedicated July 23, they moved north and camped on what was subsequently known as the Eighth ward square, now occupied by the Salt Lake City and County Building. Orson Pratt called the camp together, dedicated the land and invoked a blessing on the seed they were about to plant. The ground was found so hard that the first attempt to plow was unsuccessful, and several plow-points were broken. By placing a dam in the stream (City Creek) they soaked the ground and in the course of a few days several acres were plowed and planted. The season being so late nothing came of their planting, save the garnering of potatoes about the size of a pea or a walnut, which served for seed the following year and produced a good crop. "This is the Place" On the 24th of July, 1847, President Brigham Young with the main body of the pioneers, entered the valley. He was resting in a carriage driven by Elder Wilford Woodruff and as they emerged from the canyon and pulled up onto a ridge President Young, who was ill, requested Elder Woodruff to turn his carriage around so that he could look upon the valley. This was done, and President Young gazed in silence for a few moments. Then with an expression of satisfaction, he said, "This is the place, drive on." They entered into the valley and camped with the members who had preceded them. They had found the promised land and a resting place for their weary feet, where they could fulfil the predictions of the Prophet Joseph Smith, and become a mighty people in the midst of the Rocky Mountains. Notes 1. Outcasts from "civilization," with little to eat and little to wear; with few expressions of sympathy, and less help extended in their direction, it was only natural that the Saints on the plains at times would be despondent. President Young constantly labored to cheer and strengthen them. Shortly before the departure of the Pioneer band, he requested Elder William Clayton to write something that would encourage the people. Within two hours Elder Clayton had written the following remarkable hymn, and set it to the music of "All is Well," an old English tune: Come, come, ye Saints, no toil nor labor fear; But with joy wend your way. Though hard to you this journey may appear, Grace shall be as your day. 'Tis better far for us to strive Our useless cares from us to drive; Do this, and joy your hearts will swell--All is well! All is well! . . . And should we die before our journey's through, Happy day! All is well! We then are free from toil and sorrow, too; With the just we shall dwell! But if our lives are spared again To see the Saints their rest obtain, Oh, how we'll make this chorus swell--All is well! All is well! 2. Elders Orson Hyde, Parley P. Pratt and John Taylor had been sent to England, after the exodus from Nauvoo, to set the British Mission in order. Elders Reuben Hedlock and Thomas Ward, who were in charge, had misappropriated the funds of "The Joint Stock Company," an organization which had been formed for the purpose of assisting the Saints of the British Isles to emigrate. The three apostles took charge of affairs and soon had the mission again in a flourishing condition. Early in 1847, they again returned to the United States, Elders Pratt and Taylor preceding Elder Hyde, who remained to install Elder Orson Spencer as president of that mission. Elder Orson Spencer, a man of culture and superior education, performed an excellent work and under his ministry the mission flourished. 3. Luke S. Johnson, formerly of the council of the apostles, came to Nauvoo in 1846 in a repentant spirit, and asked to be reinstated in the Church. He was baptized and was forced to leave that place with the body of the Saints. He was chosen as one of the pioneer band to come in advance to the Salt Lake Valley. In the year 1858, he settled at St. Johns, Tooele County, where he was ordained a bishop. He died in Salt Lake City, December 9, 1861. 4. Congressional Globe, 27th Congress, 3rd Session, pp. 198-201. 5. The Reed-Donner party, comprised seventy-eight men, women and children, under the direction of James F. Reed and George Donner, who left Independence in May, 1846, for California. They came via Fort Bridger, Echo and East Canyons through Emigration and westward through the Salt Lake and Tooele Valleys, around the south end of Salt Lake. Delayed by many misfortunes, they were caught in the snows in the Sierras in the winter of 1846, where many of them perished. Near the close of that year several of the ill-fated party put on snowshoes and crossed to the Sacramento Valley for relief. A relief expedition was sent back and found that the survivors had been living for weeks on the flesh of their dead, like cannibals. Thirty-nine of the original company had perished. Chapter 40 In "the Land of Promise" 1847 The First Sabbath in the Valley July 25, 1847, was the Sabbath. It was a pleasant day, and at ten o'clock the pioneers met in worship in the circle of their encampment. Elders George A. Smith, Heber C. Kimball and Ezra T. Benson were the speakers. They expressed gratitude for the blessings of the Lord during their travels to this promised land. Not a soul had died on the toilsome journey. In the afternoon another service was held and the sacrament was administered. Elders Wilford Woodruff, Orson Pratt and Willard Richards were the speakers at this service. The principal address was given by Elder Pratt who took for his text Isaiah 52:7-8: "How beautiful upon the mountains are the feet of him that bringeth good tidings; that publisheth peace," etc. He stated that the predictions of the prophets were now being fulfilled. President Young's Advice President Young was too feeble to make any extended remarks, but near the close of the services he gave some very important advice. Elder Wilford Woodruff made a synopsis of his remarks as follows: "He told the brethren that they must not work on Sunday; that they would lose five times as much as they would gain by it. None were to hunt on that day; and there should not any man dwell among us who would not observe these rules. They might go and dwell where they pleased, but should not dwell with us. He also said that no man who came here should buy any land; that he had none to sell, but every man should have his land measured out to him for city and farming purposes. He might till it as he pleased, but he must be industrious and take care of it." Later, instructions were given that there should be no private ownership of the streams, and only dead timber should be used for fuel, as trees were none too plentiful and should be conserved. These regulations were adopted by the community in justice to all, for it was expected that within a very short time the Saints who were then on the plains--the exiles from Nauvoo, some twenty thousand in number--and others coming from various states and from Europe, would be gathered to the Rocky Mountains. Explorations of the Valley Naturally the pioneers were impatient to explore the surrounding country. Their first duty was to plant the seed they brought with them. Plowing began on the 23rd and continued during the 24th. Monday morning, July 26th, a number of exploring companies were sent out, including the eight apostles in the camp and Elders Albert Carrington, William Clayton, John Brown and Joseph Matthews. The two latter crossed the river, which was called the Utah Outlet and later the Western Jordan, and ascended the mountains on the west of the valley. They reported, on their return, that the land on that side of the valley was not as good as the land on the east side. Some of the brethren penetrated some of the canyons where they found timber of good quality. President Young, Wilford Woodruff and others of the brethren visited the hot and also the warm springs at the north end of the valley, and made some observations. Their explorations continued for several days. On the 27th of July, they explored the Tooele Valley. On the way they had a bath in the lake and were much surprised at the buoyancy of the water. That night they camped at Black Rock and the following day they traveled about ten miles south along the eastern base of the Oquirrh Mountains, where, in the main, they found a barren country and very little water. Orson Pratt ascended the mountain where he obtained a view of Utah Lake, which he judged to be about twenty miles away. Striking eastward across the valley they returned to camp. On this trip they saw about one hundred goats, sheep and antelope. They returned satisfied that the spot where the pioneers had camped was the best on which their city could be built. A Place for an Ensign On the 26th, they also ascended the mountain above the hot springs to get a better view of the surrounding country, and by aid of their glasses were able to discern the Utah Outlet at the point of the mountain, where it enters the Salt Lake Valley on the south. A number of streams were also seen flowing from the mountains into the valley. As they stood upon the mountain President Young remarked that it would be a good place to lift up an ensign, referring to Isaiah's prophecy; so they named it "Ensign Peak," by which name it has since been known. In later years a flagstaff was placed upon it. The Building of a City After returning from their explorations on the 28th, a council was held in the evening and it was decided to build a city. Some of the brethren suggested that they explore further before deciding on a site for a settlement. President Young replied that he was willing that they should explore until they were satisfied, but every time a party went out and returned he believed they would agree that this was the spot on which they should locate. It was decided that the city should be laid out in blocks of ten acres each with streets eight rods wide running at right angles. The blocks were to be divided into lots containing one and one-quarter acres each, with exceptions in certain parts where the lay of the land would be inconvenient for such arrangement. The houses were to be of uniform distance from the street and only one house to a lot. "Upon every alternate block four houses were to be built on the east, and four on the west side of the square, but none on the north and south sides. But the blocks intervening were to have four houses on the north and four on the south, but none on the east and west sides. In this plan there will be no houses fronting each other on the opposite sides of the streets, while those on the same side will be about eight rods apart, having gardens running back twenty rods to the center of the block." Such was their description. There were to be four public squares of ten acres each in various parts of the city. "Let every man," said President Young, "cultivate his own lot and set out every kind of fruit and shade tree and beautify the city." This plan was laid before the camp and approved unanimously. The Place for the Temple During the westward journey the building of a temple was a constant theme. On the evening of the 28th of July, President Young and the apostles with Thomas Bullock, the clerk, walked from their camp northward to a spot between the forks of City Creek, and there President Young designated a site for the building of a temple. Waving his hand he said: "Here is the forty acres for the temple, and the city can be laid out perfectly square north and south, east and west." Orson Pratt's Survey The survey of the city was made by Orson Pratt. His line was on the southeast corner of the Temple Block. Beginning at that point the city was marked out into blocks of ten acres each. It was decided by the brethren that instead of using forty acres for the site it would be better to have that block conform in size with the others. According to Orson Pratt's calculations, the latitude of the north boundary of the Temple Block was 40 degrees, 35 minutes and 34 seconds. The longitude was 111 degrees, 26 minutes and 34 seconds west of Greenwich. The altitude was 4,300 feet above sea level. Later government observations varied from these of Elder Pratt but slightly. Arrival of the Battalion and Mississippi Members In addition to the twelve members of the battalion and the advance company of Mississippi Saints who came into the valley with the pioneers,[1] the detachments of the battalion who wintered at Pueblo under the command of Captain James Brown and Nelson Higgins, together with the main body of the Mississippi Saints, entered the Salt Lake Valley, under direction of Captain James Brown, July 29, 1847. This increased the number in the camp to about four hundred souls. They brought with them about sixty wagons, one hundred head of horses and mules and three hundred head of cattle. Immediately after their arrival the battalion members built a bowery, the first structure in the valley in which public meetings could be held with some degree of comfort, and the worshipers receive protection from the excessive heat of the sun. Renewal of Covenants Having been unable to live in peace in former habitations because of persecutions of wicked men, the Saints now rejoiced at the prospect before them. It was proposed by President Young and the apostles that they renew their covenants with the Lord and solemnly promise that they would henceforth keep his commandments in this land where they were free from religious persecution. In the humility and thankfulness of their hearts for their deliverance, the apostles set the example. August 6, President Young was baptized, and each of the apostles were likewise baptized in turn. This was not done as an acknowledgment that their former baptism was not efficacious, or that they had broken covenants formerly received, but as an acknowledgment before the Lord of their willingness to serve him henceforth and forever. To this proposition all the camp of Israel said Amen, and the ordinance of baptism was administered to all. The First Births and Death in the Colony The first birth in the pioneer camp was that of a daughter to John and Catharine Campbell Steele, August 9, 1847. The father was a member of the battalion and he and his wife had arrived in the camp but a few days before. The child was named Young Elizabeth Steele, in honor of President Brigham Young and Queen Elizabeth. Two days later the colony was called upon to mourn because of the death of Milton H. Therlkill, three years old, and son of George W. and Jane Therlkill, of the Mississippi company. The child had wandered from the camp and was drowned in City Creek. A few days later (August 15th) a daughter was born to these same parents. This was the second birth in the colony. The "Old Fort" Three days after the Pioneers arrived in the valley, Indians of the Ute and Shoshone tribes commenced visiting the camp, begging and endeavoring to trade for guns and ammunition, and incidentally to steal when opportunity afforded. On one occasion a fight ensued and the Shoshones killed a Ute who had stolen one of their horses. President Young instructed the Saints that they should trade no more with the Indians, who were manifesting a spirit of jealousy because the pioneers treated one tribe the same as the other. As a means of protection against Indian raids and thefts, it was decided to build a fort, or stockade, on one of the city ten-acre squares. The site chosen is now known as Pioneer Park, three blocks south and three west of the Temple Block. At a meeting held August 1, 1847, it was decided that the enclosure should be built of logs and sundried bricks (adobes). The brethren immediately went to work preparing the timbers and adobes for this purpose. August 10, work started on the stockade. The walls were twenty-seven inches thick and nine feet high on the outer side. It was built as a continuation of huts joined together in rectangular form around the outside of the ten acres on which it stood. The east side was built of logs, and the three other sides of adobe walls. The roofs slanted but slightly inward, and were made of brush covered with earth. Each house had a loop-hole facing the outside and a door and windows facing the interior. The main entrances, which were on the east and west sides of the stockade, were carefully guarded by heavy gates which were locked at night. In the winter and spring months the snow and rain caused the mud to leak through the roofs, to the great discomfort of the inhabitants. Wagon covers, and other articles which would shed moisture, were utilized, to protect beds and bedding. Notwithstanding the discomforts and inconveniences of life under such conditions, the Saints spent many pleasant hours within the walls of their temporary homes. Two additional blocks were joined to the original fort, one on the north and one on the south, to accommodate later arrivals in the valley. These were designated as the North Fort and the South Fort, and were similar in construction to the first, or Old Fort, as it was called. During the first winter, schools were taught in the fort by Julian Moses and Miss Mary Ann Dillworth. Captain Brown's Journey to the Coast A question had arisen regarding the Pueblo detachment of the Mormon Battalion. They were under orders to march to the Pacific coast, but the term of their enlistment had expired. Should they go to the coast to be mustered out of service, or should that duty be performed by their company officers? After some deliberation it was decided that they should be mustered out of service, and that Captain James Brown with a small company should go to California and report to the army officers there, and with a power of attorney from each of the men, draw their pay. Captain Brown, with several members of the battalion, departed for San Francisco, August 9, piloted by Samuel Brannan. Brannan returned to California greatly disappointed because President Young would not hearken to his counsel and continue on to the coast, where he thought conditions for permanent settlement were more favorable than the desolate valleys of the mountains. Captain Brown carried with him a message from President Young to the battalion members on the coast, advising all who had no families to remain in California through the winter and obtain work, and in the spring come to the Salt Lake Valley with their earnings. Captain Brown's company went by way of the northern route and were accompanied as far as Fort Hall, by Jesse C. Little, Joseph Matthews, John Brown and others, who explored the Cache and Weber valleys. These brethren returned with favorable reports. Special Conference in the Valley Sunday, August 22, 1847, a special conference was held in the Salt Lake Valley. It was agreed to fence the city, and such portions of adjacent lands as might be deemed proper for cultivation, thus affording protection from cattle. "By this means," said President Young, "we can raise thousands of bushels of grain next season for ourselves and also some to sustain those who shall come after us. I would rather fence a block of ten acres, and have a crop, than plant a hundred acres for the cattle to destroy." It was decided that a presidency and a high council be appointed to preside over the Saints in the valley. Elder John Smith, uncle of the Prophet Joseph Smith, who was at the time on the plains, was chosen as president. President Young moved that "we call this place 'The Great Salt Lake City, of the Great Basin of North America,'" and that the post office be called "The Great Basin Post Office." Elder Heber C. Kimball moved that the river running west of the settlement be called "The Western Jordan." Some of the creeks were also named as follows: City Creek, Red Butte Creek, Canyon Creek (afterwards Emigration Creek) and Big Canyon Creek (Parley's Creek). Those streams farther to the south were not named at that time. At the close of the services Elder Heber C. Kimball remarked: "This is a paradise to me, and one of the loveliest places I ever beheld. I hope none of us will be left alive to pollute this land. I would rather die than act as inconsistent as many have in times past." The Return of the Pioneers President Young felt great anxiety for the companies of Saints who were on the plains wending their way to the valley. There was much to be done in order to care properly for those who had already arrived, protect them from hostile Indians and prepare for the coming winter season. This labor required his attention and that of the leading brethren for some days. However, it was deemed necessary that a company start back at once to meet the oncoming immigrants. Monday, August 2, 1847, it was decided in a council meeting, that Elder Ezra T. Benson with a company of horsemen should start back immediately. About noon on that day this company departed. They carried instructions from President Young to obtain the names of all who were in the several camps, together with the number of wagons, horses, oxen and other animals; also to ascertain the condition of the health and needs of the immigrants, so that assistance might be rendered where necessary. August 16 and 17, a company selected from the original pioneers and battalion started back for this purpose. This company consisted of seventy-one men, with thirty-three wagons, fourteen mules and ninety-two yoke of oxen. It was divided into two divisions with Tunis Rappleyee and Shadrach Roundy as captains. August 26, President Young and the apostles started on their return to Winter Quarters. This company consisted of one hundred and eight men, thirty-six wagons, seventy-one horses and forty-nine mules. They passed a number of trains on the way to the valley, totaling more than fifteen hundred men, women and children, with five hundred and sixty wagons and five thousand head of stock. Among these immigrants were Elders Parley P. Pratt and John Taylor of the council of the apostles, who were in charge of the companies. President Young's Instructions and Blessing President Young arrived at Winter Quarters, October 31, after an eventful journey back across the plains. When the company arrived within a mile of Winter Quarters, President Young called them together and made the following remarks: "Brethren, I will say to the pioneers, I wish you would receive my thanks for your kindness and willingness to obey orders. I am satisfied with you; you have done well. We have accomplished more than we expected. The one hundred and forty-three men who started, some of them sick, are all well. Not a man has died; and we have not lost a horse, mule or ox, except through carelessness. The blessings of the Lord have been with us. If the brethren are satisfied with me and the Twelve, please signify it with uplifted hands. (All hands were raised.) I feel to bless you in the name of the Lord God of Israel. You are dismissed to go to your homes." The company then drove into the town of Winter Quarters in order, arriving about one hour before sunset. The streets of the town were filled with eager people and the weary pioneers rejoiced once more to behold their wives, children and friends. Organization of a Stake of Zion Sunday, October 3, 1847, the Saints in the Salt Lake Valley met in conference and transacted business which had been proposed by President Young and the apostles before their departure. "Uncle" John Smith, who had been chosen before his arrival, was sustained as president of the Salt Lake Stake of Zion, with Charles C. Rich and John Young as his counselors. Members of the high council were also chosen as follows: Henry G. Sherwood, Thomas Grover, Levi Jackman, John Murdock, Daniel Spencer, Lewis Abbot, Ira Eldredge, Edson Whipple, Shadrach Roundy, John Vance, Willard Snow and Abraham O. Smoot. Charles C. Rich was also selected as chief military commander under the direction of the stake authorities. Albert Carrington was selected to act as clerk and historian of the city, and John Van Cott as marshal. Population at the Close of 1847 The last company to enter the valley in 1847 arrived in October. The several companies were listed by Thomas Bullock as follows: President Young's pioneer company, 148; the Mississippi company, 47; Mormon Battalion, 210; Daniel Spencer's company, 204; Parley P. Pratt's company, 198; Abraham O. Smoot's company, 139; Charles C. Rich's company, 130; George B. Wallace's company, 198; Edward Hunter's company, 155; Joseph Home's company, 197; Joseph B. Noble's company, 171; W. Snow's company, 148; and Jedediah M. Grant's company, the last of the season, 150. The total being 2,095 souls for the year. Notes 1. It is quite generally understood that there were three women who entered the Salt Lake Valley with the pioneers in July, 1847. The fact has been overlooked by many that there were other noble women, besides these three who accompanied President Young across the plains, who braved the dangers and hardships of the journey to the west. Among the Mississippi Saints who met the pioneers at Fort Laramie and journeyed with them from that point into the Salt Lake Valley, were the following: Elizabeth Crow, Harriet Crow, Elizabeth J. Crow, Ira Vinda Exene Crow, Irmaninda Almarene Crow and Marilla Jane Therlkill. Chapter 41 Organization of the Presidency--Church Activities 1847-1849 Activities on the Missouri As soon as the apostles arrived at Winter Quarters they held council meetings almost daily, which continued during the months of November and December, for there was much to be done. The Saints had been greatly blessed in their crops and a good and abundant harvest had been gathered. Instructions were given that all the Church records should be gathered and prepared for removal to the Salt Lake Valley. The poor among the Saints were also to be gathered, and instructions were given to the people at Garden Grove to move to Winter Quarters in the spring. Elder Jesse C. Little was called again to preside in the Eastern States and Elder John Brown, who had led the Mississippi Saints to Pueblo, and later was one of the pioneers, was called to take charge of the work in the Southern States. November 8, it was decided to vacate Winter Quarters and move to the east bank of the Missouri, and there make a settlement for the members of the Church who were not able to continue to the west. All who could leave in the spring for the west would be called upon to do so. Elder Hyde, who had been presiding at Winter Quarters, reported that action had been taken against Bishop George Miller and James Emmett, who, contrary to counsel, had moved to Texas instead of continuing on to the Rocky Mountains. This action was approved by the council of the twelve. Elder Orson Pratt was chosen to go to England and preside in the British Mission and Elder Wilford Woodruff to Canada. Some twenty-seven elders were called to various mission fields. November 22, the brethren wrote a letter to Oliver Cowdery, whose heart had softened, exhorting him to be baptized. Organization of the First Presidency From the martyrdom of the Prophet Joseph and Patriarch Hyrum Smith in 1844, until December, 1847, the Twelve Apostles, with President Brigham Young at their head, were sustained as the presiding council of the Church. On the return journey to Winter Quarters from the Salt Lake Valley, the apostles conversed on the subject of reorganizing the First Presidency. December 5, 1847, they met in council at the home of Orson Hyde, on the east bank of the Missouri River, when this and other important matters were considered. There were present at this meeting: President Brigham Young, and Elders Heber C. Kimball, Orson Hyde, Orson Pratt, Willard Richards, Wilford Woodruff, George A. Smith, Amasa M. Lyman and Ezra T. Benson. Elders Parley P. Pratt and John Taylor were in the Salt Lake Valley, and Lyman Wight, who had failed to accompany the Church to the West, was in Texas. Elders Lyman and Benson had been called into the council of the twelve to succeed William Smith and John E. Page, who had been excommunicated because of insubordination and rebellion against authority. Each of the brethren present expressed his views in turn in relation to the matter of the First Presidency, after which, on motion of Elder Orson Hyde, Brigham Young was unanimously sustained as President of the Church "with authority to nominate" his two counselors. He chose Elder Heber C. Kimball, as his first and Willard Richards, as his second counselor. The choosing of Heber C. Kimball, was the fulfilment of a prediction by the Patriarch Hyrum Smith. In a patriarchal blessing given to Elder Kimball March 9, 1842, Hyrum Smith said: "You shall be blessed with a fulness and shall be not one whit behind the chiefest; as an apostle you shall stand in the presence of God to judge the people; and as a prophet you shall attain to the honor of the three." The following day they selected "Uncle" John Smith to be "the Patriarch over the whole Church." Elders Orson Hyde and Ezra T. Benson were appointed to go east and Amasa M. Lyman to the north to procure means to help the Saints to emigrate the next season. The apostles also ordained Luke S. Johnson an elder. The Sustaining Vote of the Saints A general conference of the Church on the Missouri was held December 24 to 27, 1847, on the Iowa side of the Missouri River. A large log tabernacle had been constructed which would seat nearly one thousand persons. On the last day of this conference the First Presidency, Brigham Young, Heber C. Kimball and Willard Richards, chosen by the apostles on the 4th of the month, were unanimously sustained by the vote of the Saints. John Smith was also sustained as the "Patriarch over all the Church." The action of this conference was subsequently ratified by the members of the Church in Iowa and in the Salt Lake Valley, at conferences held in April, 1848; and in the British Isles at a conference held in Manchester, August 14, 1848. The day before the conference convened (Dec. 23), a general epistle was issued by the apostles to all the members of the Church, "dispersed throughout the earth." This was a very important epistle portraying the movements of the Church since the exodus from Nauvoo, and declaring the intentions and prospects of the people for the immediate future. All the members of the Church who had been driven from their homes were instructed to gather to the site selected for their settlement in the Great Basin. Others in the United States, Canada and Great Britain, were likewise counseled to gather, as circumstances would permit. They were to bring with them seeds of every kind--"everything that grows upon the face of the whole earth that will please the eye, gladden the heart, or cheer the soul of man." They were also to bring "the best stock of beasts, birds and fowl," and tools of every kind. Advice in relation to the building of Zion; the preaching of the Gospel; the duties of parents; the building of the temple, and other matters of grave concern to the members of the Church, were also set forth, for their comfort and guidance, during those days of reconstruction and great trial. Kanesville--Pottawattamie County Following the advice of President Young, the Saints residing at Winter Quarters moved across the Missouri River to the Bluffs on the Iowa side. This country was called the "Pottawattamie country," because it was inhabited by a tribe of Indians by that name. These Indians had been removed by the government, a few months before, to another part, leaving the Saints in sole occupancy of the land. There were no settlements within many miles of the Latter-day Saints. President Young deemed it wise that the Saints should hold these lands for some time, in the interests of immigration, and therefore many who were not prepared to go west, and some who preferred to remain, made this place their home. The settlement established by them was in what was called "Miller's Hollow." They named it "Kanesville," in honor of Colonel Thomas L. Kane, who had been instrumental in securing for them privileges from the government, and who had shown his friendship on many occasions. Elder Orson Hyde, who was left in charge after the departure of President Young and the majority of the Saints, published a paper, the _Frontier Guardian_, which continued under his editorship for three years. When the Saints residing there were instructed to join the main body of the Latter-day Saints in the West, the paper was sold and the members of the Church left their holdings for other people. The Iowa Legislature in 1847, provided for the creation of counties in the Pottawattamie country, whenever the judge of that district "should decree that the public good required it." The Saints petitioned for a county organization, and learned that the judge had already taken steps in that direction. The County of Pottawattamie was therefore organized, and was officered by members of the Church. Other settlers began to arrive, after the Saints had made of the place a pleasant habitation. When the call came for the members of the Church to "arise and come home" in 1852, they deserted Kanesville and the name was soon changed to Council Bluffs, by which name it has since been known. President Young's Second Trip Across the Plains During the month of May, 1848, preparations were made for the departure of the main body of the Saints on the Missouri River. On the 9th of that month the first company of twenty-two wagons departed and camped on the Elkhorn. On the 26th, President Young left Winter Quarters and took command of the camps and led them across the plains. This was to be his last trip, for his duties henceforth were to be among the settlements in the Rocky Mountains. During the month of June Presidents Young and Kimball commenced their journey at the head of camps consisting of over six hundred wagons and nearly two thousand souls, with their accompanying goods and chattels. President Willard Richards followed in the month of July with another camp of one hundred and sixty-nine wagons and over five hundred souls. These camps traveled in accordance with the regulations adopted at the beginning among the pioneers. From this time forth, for many years, companies of Latter-day Saints might be seen crossing the plains, coming from Europe and the various states of the Union. Presidents Young and Kimball arrived in the valley in September, and President Richards arrived early in October, 1848. Plague of the Crickets The season was so far advanced when the pioneers arrived in the summer of 1847 that little resulted from the planting, except to obtain some seed potatoes. Their salvation depended on the success of their crops in 1848. They had built three saw mills in the mountains and one grist mill. Their planted fields consisted of five thousand one hundred and thirty-three acres, of which nearly nine hundred acres were planted in winter wheat. With the aid of irrigation all things looked favorable, and it appeared that there would be a fruitful harvest. The Saints were happy and their prospects were bright. They gave thanks to the Lord and in humility desired to serve him. In the months of May and June they were menaced by a danger as bad as the persecution of mobs. Myriads of crickets came down the mountain sides into the valley, like a vast army marshalled for battle, and began to destroy the fields. From one they would pass on to another, and in a few moments leave a field as barren as a desert waste. Something had to be done, or the inhabitants must perish. The community was aroused and every soul entered the unequal conflict. Trenches were dug around the fields and filled with water, in the hope of stopping the ravages of the pest, but without result. Fire was equally unavailing. The attempt was made to beat them back with clubs, brooms and other improvised weapons, but nothing that man could do was able to stop the steady onward march of the voracious crickets. The settlers were helpless before them. The Miracle of the Gulls When all seemed lost, and the Saints were giving up in despair, the heavens became clouded with gulls, which hovered over the fields, uttering their plaintive scream. Was this a new evil come upon them? Such were the thoughts of some who expected that what the crickets left the gulls would destroy; but not so, the gulls in countless battalions descended and began to devour the crickets, waging a battle for the preservation of the crops. They ate, they gorged upon the pest, and then flying to the streams would drink and vomit and again return to the battle front. This took place day by day until the crickets were destroyed. The people gave thanks, for this was to them a miracle. Surely the Lord was merciful and had sent the gulls as angels of mercy for their salvation.[1] Since that time the gull has been looked upon by the Latter-day Saints almost as a sacred deliverer. Laws have been passed for the protection of these birds, and the wanton killing of one would be considered a crime of great magnitude. The Feast of the Harvest The first harvest in the valley was none too plentiful; however, enough had been raised to tide over the season with the oncoming and constantly increasing population. It is doubtful if ever since then a harvest has filled the hearts of the people with such joy and satisfaction. With thankful hearts, August 10, 1848, a public "harvest feast" was celebrated in the valley. It had been demonstrated that abundant crops could be raised with proper care and cultivation. Large sheaves of wheat, rye, barley, and other products of the soil, were placed on exhibition, and the people celebrated with music, song, speeches, prayer and thanksgiving. The Return of Oliver Cowdery For some time the Spirit of the Lord had been striving with Oliver Cowdery. Finally he decided to accept the admonition of the apostles given November 22, 1847, and again unite with the Church. He came to Kanesville with his family, in October, 1848, and asked to be received as a member in the Church. He had been absent for over ten years. A special conference was held October 21, 1848, at which Oliver Cowdery arose and confessed the error of his ways and gave his testimony as follows: "Friends and Brethren: My name is Cowdery, Oliver Cowdery. In the early history of this Church I stood identified with her, and one in her councils. True it is that the gifts and callings of God are without repentance; not because I was better than the rest of mankind was I called; but, to fulfil the purposes of God, he called me to a high and holy calling. "I wrote with my own pen the entire Book of Mormon (save a few pages), as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by that book, 'holy interpreters.' I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the 'holy interpreters.' That book is true. Sidney Rigdon did not write it. Mr. Spaulding did not write it. I wrote it myself as it fell from the lips of the Prophet. It contains the everlasting Gospel, and came forth to the children of men in fulfilment of the revelations of John, where he says he saw an angel come with the everlasting Gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, in order to avoid the sand-bars. This is true. The channel is here. The Holy Priesthood is here. "I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored the lesser or Aaronic Priesthood, and said to us at the same time, that it should remain upon the earth while the earth stands. "I was also present with Joseph when the higher or Melchizedek Priesthood was conferred by holy angels from on high. This Priesthood we then conferred on each other, by the will and commandment of God. This Priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This Holy Priesthood, or authority, we then conferred upon many, and is just as good and valid as though God had done it in person. "I laid my hands upon that man--yes, I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him the Priesthood, and he holds that Priesthood now. He was also called through me, by the prayer of faith, an apostle of the Lord Jesus Christ." A few days later Oliver Cowdery appeared before the high council at Kanesville and requested that he be received into the Church. His case was considered and on motion of Elder Orson Hyde, who presided at Kanesville, he was received by baptism. When Oliver appeared before the high council on this occasion he said: "Brethren, for a number of years I have been separated from you. I now desire to come back. I wish to come humbly and to be one in your midst, I seek no station. I only wish to be identified with you. I am out of the Church. I am not a member of the Church, but I wish to become a member of it. I wish to come in at the door. I know the door. I have not come here to seek precedence, I come humbly, and throw myself upon the decisions of this body, knowing, as I do, that its decisions are right, and should be obeyed." It was a sad occasion, yet a time of rejoicing to see the former "Second Elder" of the Church with a contrite spirit desiring fellowship in the Church, and the association of his former brethren. After his baptism he desired to go to the Salt Lake Valley and then take a mission to Great Britain. Before doing so he went to visit with relatives in Missouri, and while there he was taken sick and died March 3, 1850. He died a happy man with the assurance that his sins had been forgiven him. The Beginning of New Settlements Explorations of the surrounding valleys commenced as soon as the pioneers entered the Salt Lake Valley, for the purpose of discovering suitable sites for other gathering places. In the fall of 1847, Perrigrine Sessions, Samuel Brown and Hector C. Haight moved into the valley north (Davis County) with herds of cattle. Sessions camped near the spot where Bountiful was subsequently built, and there he lived during the winter with part of his family, first in a wagon and then in a hut. Later he built a permanent home which was the beginning of Bountiful, formerly called Session's Settlement. Hector C. Haight went a few miles farther north and made his camp near the present site of Farmington, on Big Creek. Later he moved about three miles north on Haight's Creek, where he built a cabin where he lived with one of his sons during the winter of 1847-48. In 1848, Daniel Miller, Thomas Grover, Jacob F. Secrist, William Smith and many others moved to the north and became the first settlers of Bountiful, Farmington and other towns in Davis County. Early in the year 1848, Captain James Brown, who had returned from California, entered into negotiations with Miles M. Goodyear, a trapper and trader, for the purchase of lands where the present city of Ogden is built. There he located, calling the place Brownsville. John S. Higbee and others located in Utah valley in 1849. That same year John Rowberry led a company to Tooele Valley, and Isaac Morley another to Sanpete Valley. In all these places permanent settlements were established in that year. From this time on colonization continued, under the direction of President Brigham Young, and settlements began to spring up throughout the Rocky Mountains, extending for hundreds of miles. The prophecy of Joseph Smith uttered August 6, 1842, was realized. Filling Vacancies in the Council of the Twelve The organization of the First Presidency and the disfellowshipment of Lyman Wight, left four vacancies in the council of the twelve. February 11, 1849, the First Presidency and apostles met in council at the homes of Elder George B. Wallace to consider the filling of these vacancies. President Young nominated Elders Charles C. Rich, Lorenzo Snow, Erastus Snow and Franklin D. Richards for these positions, which nominations were approved by the apostles. The following day at the home of Elder Wallace, they were ordained. The Salt Lake Stake In the fall of 1847, the Saints in the Salt Lake Valley were organized into a stake. It became necessary in 1849, to perfect that organization and make certain changes. A meeting was called, February 13, 1849, for that purpose. Elder Daniel Spencer was set apart as president of the Salt Lake Stake, succeeding Patriarch John Smith, with David Fullmer and Willard Snow as his counselors. A committee was appointed to lay the city off into ecclesiastical wards, which later reported, and at another meeting held on the 16th, the high council was organized and officers chosen for quorums of the Priesthood. The following division of the valley into wards was decided on: "South of the city and east of the Jordan River, into four wards: Canyon Creek (Sugar House) Ward, embracing the five-acre survey and all east of it; Mill Creek Ward, embracing the ten-acre survey and all east of it; a third ward, embracing the country between the ten-acre survey and the Cottonwood Creek; and a fourth, embracing all south of the Cottonwood. West of the Jordan: Canaan Ward; north of the city and east of the Jordan and the lake, three wards." These wards included the settlements as far north as Brownsville (Ogden). At another meeting held on the 22nd of the month the city was divided into nineteen wards of nine blocks each. The Perpetual Emigration Fund Business of great importance was considered at the October general conference of the Church in 1849. It was decided that the Church should establish a "Perpetual Emigrating Fund Company," for the gathering of the poor from the nations of the earth. The company was duly incorporated and committees were appointed for the purpose of gathering means for this fund, which were used in bringing great numbers of the Latter-day Saints to the valleys of the mountains. This continued for many years. Finally, in 1887, the Perpetual Emigrating Fund Company was disincorporated by the passage of the Edmunds-Tucker bill, and the funds escheated to the government for the benefit of the common schools of Utah. It was intended that those who were aided by this fund should pay back into it the means advanced for their transportation to the West, that others might be helped also to emigrate. In this way it would be a perpetual and self-sustaining fund. Five thousand dollars was the sum of the original contributions, and by its aid as many as five hundred wagons were furnished some seasons to help the Saints across the plains. Increased Missionary Activity At this same conference missionaries were called to go to various parts of the earth as follows: Elder Charles C. Rich, to Southern California (San Bernardino) to assist Amasa M. Lyman and to succeed him in that field of labor; Addison Pratt, James Brown and Hyrum H. Blackwell, to the Society Islands; Lorenzo Snow and Joseph Toronto, to Italy; Erastus Snow and Peter O. Hansen, to Denmark; John Taylor, Curtis E. Bolton and John Pack, to France; Franklin D. Richards, Joseph W. Johnson, Joseph W. Young, Job Smith, Haden Church, George B. Wallace, John S. Higbee and Jacob Gates, to England; and John E. Forsgren, to Sweden. This was a wonderful undertaking and a remarkable trial of faith, in the days of the poverty and adversity of the people, when the help of all was needed to build up settlements and contend with the trials and hardships of pioneer life in this western country. In the evening of the 6th of October, the presidency set apart the brethren of the apostles for their fields of labor, and the apostles set apart the elders who were also called to various mission fields. In a very short time all were on their way to carry the message of salvation to the world, a duty the Lord has placed upon the elders of the Church, which is second to no other. The inspiration of these calls is seen in the fruitful harvest of souls which was gathered in England, Scandinavia and other lands. An Unexpected Harvest The harvest of 1848 was hardly adequate for the needs of the Saints, for their numbers had been greatly increased by immigration. The people therefore were under the necessity of conserving to make ends meet. They were placed on rations and were forced also to resort to the digging of sego roots, and making greens from thistles and weeds to eke out an existence. Their clothing was scant, and most of the men dressed in buckskins, and all materials were made to do extra service. During these stringent times, President Heber C. Kimball delivered a discourse in which he uttered a remarkable prophecy. He said that within a short time "states goods" would be sold in Salt Lake City cheaper than they could be purchased in St. Louis or New York, and that the people would be supplied with both food and clothing. Few, if any, who heard these remarks, believed him. Such a thing in the far west, over a thousand miles from the nearest settlements, where all goods had to be freighted by team, seemed an impossibility. Yet the prophecy was literally fulfilled. In the summer of 1849, gold seekers on their way to California, commenced arriving in the Salt Lake Valley. Their animals were worn out by the long and strenuous journey, for in their haste for gold, these travelers had sacrificed all things, that they might make haste to their destination. Now they were anxious to obtain fresh animals for their tired ones, that they might hurry on their journey. To do this they were willing to dispose of their goods at a great sacrifice. They lightened their loads in the interest of speed and disposed of their provisions, clothing and other materials, at a price below the cost of the articles in the states at the time they started on their westward journey. Notes 1. September 13, 1913, a monument commemorating this event, was unveiled on the Temple Block, Salt Lake City. The "Seagull Monument," as it is called, is the work of Mahonri M. Young, grandson of President Brigham Young. Chapter 42 Church Activities 1850-1857 A Provisional Government When the first settlers arrived in the Salt Lake Valley, they were directed exclusively by Church authority. However, the people realized that civil government must be inaugurated in their several settlements after they were founded. As early as the fall of 1847 some municipal officers were appointed, although no city government was effected at that time. Before leaving Nauvoo, the authorities of the Church had expressed the desire of organizing a civil government under the flag of the United States. While on the plains they wrote to President James K. Polk, under date of August 6, 1846, and "resolved" that as soon as they were settled in the Great Basin they would petition the United States for a territorial government, "bounded on the north by the British, and south by the Mexican dominions, and east and west by the summits of the Rocky and Cascade Mountains." The First Political Convention In February 1849, a call was issued for a political convention. The people residing within the territory bounded by the Rocky Mountains, the Republic of Mexico, the Sierra Nevada Mountains and the Territory of Oregon, were invited to assemble at Great Salt Lake City, March 5, 1849. On that date a convention was held, and Congress was petitioned to organize the Territory of Deseret.[1] A constitution was adopted and a provisional government was set up. The Territory of Utah Other petitions were also sent to Washington, asking for statehood, but the government was not willing to grant all that the inhabitants of the Great Basin desired. Enemies and bitter apostates lent their aid to defeat the project. In September 1850, Congress passed a bill for the organization of the territory of Utah, which was approved by the President. The people preferred the name "Deseret,"[2] but gladly accepted what was offered them. Territorial Officers Appointed In September 1850, President Millard Fillmore appointed the federal officers for the territory of Utah. Brigham Young was appointed governor, a position he had held in the "Provisional State of Deseret." Broughton D. Harris, of Vermont, was appointed secretary; Joseph Buffington, of Pennsylvania, chief justice; Perry C. Brocchus, of Alabama, and Zerubbabel Snow of Ohio--the latter a member of the Church--associate justices; Seth M. Blair, attorney; and Joseph L. Heywood, United States marshal. The two latter were residents of Utah. Judge Buffington declined and Lemuel C. Brandebury, of Pennsylvania, was appointed in his stead. In addition to these officers there were three Indian agents. Four of these federal officers were members of the Church. The appointment of President Young as governor, was due to the influence of Colonel Thomas L. Kane, the staunch and faithful friend of the Latter-day Saints. The "Run-Away Officials" Three of these officials came to Utah filled with prejudice, and one, at least (Judge Brocchus), hoped that he might be elected to office and represent the territory in Congress. He had no desire to stay in the West. Together with Chief Justice Brandebury and Secretary Harris, he determined to leave again for the East, and preparations were made toward that end. These men complained of the smallness of their salaries, and Governor Young and other citizens petitioned Washington in their behalf. Harris declared "that he had private instructions designed for no eye but his own, to watch every movement and not pay out any funds unless the same should be strictly legal, and according to his own judgment." When he decided to return to the East he also determined to take with him the funds which he had brought for territorial purposes. An attempt was made to prevent this action by legislative enactment, but he was sustained by the two judges, and carried the funds back to St. Louis, where he deposited them with the assistant treasurer of the United States. It was in September, 1851, when these officials left the territory. Their Report to Washington The three run-away officials reported in Washington that they were compelled to leave Utah on account of the lawless acts and seditious tendencies of Brigham Young and the majority of the residents.[3] They accused Governor Young with a waste of public funds--which they had refused to let him have--and referred to the existence of "polygamy" among the "Mormons." Governor Young's Defense Anticipating the accusations of these officials, because of threats made before their departure, Governor Young wrote to President Fillmore, September 29, 1851, setting forth his own course and the true condition in the territory. This letter was augmented by others from Jedediah M. Grant, mayor of Salt Lake City, who was then in the East, and Col. Thomas L. Kane.[4] Daniel Webster, secretary of state, ordered these officials to return to their posts or resign; so resign they did. Their Places Filled The places of these men were later filled. Lazarus H. Reed, of New York, was appointed chief justice for Utah; Leonidas Shaver, associate justice, and Benjamin G. Ferris, secretary. Secretary Ferris did not remain in the territory very long, but the two justices were respected by the people who held them in high esteem. The Deseret Evening News In each of the settlements of the Latter-day Saints, before coming to Utah, they had endeavored to publish magazines and periodicals for the benefit of the Saints. In keeping with this custom a small wrought-iron Ramage handpress, was purchased in Philadelphia and brought across the plains by one of the early companies. In 1850, this press was put to use, and the first newspaper published in the Rocky Mountains made its appearance in Salt Lake City. This was the _Deseret News,_ the first number of which was published June 15, 1850, with President Willard Richards as editor. It was a small quarto, issued weekly, and has since grown into one of the influential daily papers in the inter-mountain country. Announcement of the Plural Marriage Doctrine August 28 and 29, 1852, a special conference was held in Salt Lake City. One hundred and six elders were called to go on missions to various fields, including the countries of Europe, Russia, India, China, South Africa, Australia, Hawaii, and other islands of the sea, as well as the states of the Union. On the second day the first public announcement of the doctrine of plural marriage was declared. The revelation given to the Prophet Joseph Smith, dealing with the new and everlasting covenant and including the doctrine of marriage for eternity and "plural wives," was read. Elder Orson Pratt delivered the first public discourse on this principle, dealing with the subject from a scriptural standpoint. He emphasized the fact that the practice of plural marriage among the Latter-day Saints was not to "gratify the carnal lusts and feelings of man," but was to be practiced in all holiness. Moreover, that there was but one who held the keys of this power, and there were "bounds and restrictions" which the Lord had set, and all who obeyed this law should be in harmony with the law, receiving the sanction of the one who held the keys. Following the discourse of Elder Orson Pratt, President Brigham Young made some remarks dealing with the history of the revelation. Laying the Corner Stones of the Salt Lake Temple In February, 1853, ground was broken for the foundation of the Salt Lake Temple. Wednesday, April 6, the corner stones were laid with solemn and impressive ceremonies. This was the beginning of the most costly and imposing temple yet to be erected by the Church, and was to take forty years in the building. Other temples had been built, but the Saints had not been granted the privilege of enjoying blessings in them for any length of time. In this far western country, they hoped to build undisturbed, and have the opportunity of receiving their own blessings therein and also labor for their dead. It was at first proposed to build the temple of sandstone from Red Butte Canyon, and a wooden track was laid from the city to the canyon for the purpose of hauling the rock. It was finally decided to build of granite, which was found in abundance in Little Cottonwood Canyon, some eighteen or twenty miles south-east of the city. A Solemn Assembly On the morning of April 6, 1853, thousands of Latter-day Saints assembled in conference. President Young made a few introductory remarks saying that in a few years "we may have a place sufficiently large to accommodate the Saints, although, twenty-three years ago, the Church was organized with only six members." The choir sang and prayer was offered by Elder John Taylor. The procession then formed and moved to the foundation of the temple. The general authorities of the Church and the authorities of the Salt Lake Stake, took their places around the foundation and the ceremonies of laying the corner stones proceeded. Dedication of the Corner Stones The First Presidency, with John Smith the patriarch laid the first or south-east corner stone, according to the pattern given by the Prophet Joseph Smith. Following this ceremony President Young delivered an oration, and near the close he said: "We dedicate the south-east corner stone of the temple to the Most High God. May it remain in peace till it has done its work, and until He who has inspired our hearts to fulfil the prophecies of his holy prophets, that the house of the Lord should be reared in the 'tops of the mountains' shall be satisfied, and say it is enough." President Kimball then offered the prayer of dedication, and the assembly gathered at the south-west corner stone, which was laid by the Presiding Bishopric, followed by an oration by Bishop Edward Hunter, and a prayer of dedication by Bishop Alfred Cordon. The north-west corner stone was laid by the presidency of the high priests, and President John Young of that quorum, delivered the oration. Elder George B. Wallace offered the prayer of dedication. The last, or north-east corner stone, was laid by the council of the twelve. Elder Parley P. Pratt delivered an oration and the prayer of dedication was offered by Elder Orson Hyde. After benedictory remarks by President Young, the procession returned to the Tabernacle and were dismissed. President Young's Vision In the afternoon service of that day, President Young spoke at length in relation to temple building. In the course of his remarks he said: "I scarcely ever say much about revelations, or visions, but suffice it to say, five years ago last July [1847], I was here and saw in the spirit the temple not ten feet from where we have laid the chief corner stone. I have not inquired what kind of a temple we should build. Why? Because it was represented before me. I never looked upon that ground, but the vision of it was there. I see it as plainly as if it was in reality before me. Wait until it is done. I will say, however, that it will have six towers, to begin with, instead of one. Now do not any of you apostatize because it will have six towers, and Joseph only built one. It is easier for us to build sixteen, than it was for him to build one. The time will come when there will be one in the center of temples we shall build, and on the top, groves and fish ponds."[5] Success in Foreign Mission Fields The missionaries sent out to various parts of the earth in 1849 and succeeding years, met with varied success. The Church membership in the British Mission, before heavy emigration set in, was about twenty-eight thousand souls. Outside of Great Britain perhaps the greatest success in any foreign field fell to the lot of Erastus Snow and his companions, who introduced the Gospel in Scandinavia. Many branches were raised up, especially in Denmark, where Elders Snow, Peter O. Hansen, George P. Dykes and John E. Forsgren were laboring. Elder Forsgren carried the Gospel into Sweden and, later (1851) Hans F. Petersen and Hans Peter Jensen, to Norway. In each of these countries the elders were successful, although little headway was made in Sweden until 1853, Elder Forsgren having been banished soon after his arrival there. In Denmark, persecution raged, and several of the elders were brutally treated, while in Norway they were cast into prison. Elders John Taylor and companions in France were able to make some converts, but found it to be a hard field. Elders Lorenzo Snow, Joseph Toronto and Thomas B. H. Stenhouse, in Italy, found conditions similar to those the elders encountered in France. Meeting with no success in Genoa, they moved to the Protestant valleys of Piedmont, where a few were baptized. Finally Elder Stenhouse was sent into Switzerland to open the door for the Gospel there, where many were waiting to embrace the truth. The elders in India made a number of converts, but principally among the English, and branches of the Church were organized in that land. The message of salvation was also successfully carried into Australia, by John Murdock and Charles W. Wandell; into South Africa, by Elders Jesse Haven, Leonard I. Smith and William Walker; Hawaii, by Elder George Q. Cannon and companions. In China the mission opened by Elders Hosea Stout, James Lewis and Chapman Duncan, was a failure, and Elders Parley P. Pratt and Rufus Allen returned from South America, they being unable, because of political disturbances, to get a foothold there. Elders Addison Pratt, Benjamin F. Grouard, James Brown and others, were banished from the Society Islands, and the native Saints were sentenced to hard labor for holding meetings. Elders Pratt and Grouard, with Noah Rodgers, who died crossing the plains in 1846, had successfully introduced the Gospel in those and other islands of the Pacific in the day of the Prophet Joseph Smith. The Foundation for Future Labors These early missionaries laid the foundation for the preaching of the Gospel in many foreign lands, which has been continued since that time with wonderful results. Thousands of honest converts have gladly received the message of salvation, and with the spirit of gathering resting upon them, have come to Zion, as the prophets foretold, with songs of everlasting joy. The Hand-Cart Immigration The early companies arriving in the Salt Lake Valley came with oxen, mules and horses and heavy laden wagons. The people, however, quite generally were under the necessity of walking across the plains by the sides of their wagons. It became apparent that other and cheaper methods would have to be employed to accommodate the increasing immigration. As early as 1851, the First Presidency suggested the use of handcarts as a means of making the journey from Iowa westward. In fact, there were in the Salt Lake Valley at that time some who had crossed the plains in that manner, with comparative comfort and safety, and this had led to the suggestion of general travel in hand-cart companies. It was not until about the year 1856, however, that the idea was impressed upon the foreign Saints, and then after repeated suggestions. When they did take hold of it they entered into the spirit of hand-cart transportation with enthusiasm. Especially was this the case with the members of the Church in the British Isles. With handcarts, the British Saints could make the journey from Liverpool to Salt Lake City for about forty-five dollars, coming by way of Boston or New York to Iowa City, where they were fitted out to cross the plains. To those who were scarcely able to raise means, or who did not care to be indebted to the Perpetual Emigration Fund Company, this was a decided advantage. The First Hand-Cart Companies The first hand-cart companies to cross the plains were led by Edmund Ellsworth and Daniel D. McArthur. Ellsworth's company, numbering 266 souls, left Iowa City, June 9, 1856. McArthur followed two days later with a company of 220. A third and smaller company of Welsh Saints, under command of Edward Bunker, left on the 23rd. The members of these three companies pushed their hand-carts containing all their worldly possessions, over the plains, the mountains, and through rivers and streams, a distance of about thirteen hundred miles. A few deaths among the aged and infirm occurred on the way, but these companies all arrived in Salt Lake City in good condition and happy to be in Zion. The companies of Ellsworth and McArthur arrived on the 26th of September, having been delayed by the breaking down of hand-carts which were built of unseasoned timber, and therefore could not stand the strain and the excessive heat of the summer sun. They were met and welcomed by the First Presidency and a large concourse of citizens, with a brass band, at the foot of Little Mountain, in Emigration Canyon, and were escorted into the city where they received a royal welcome. These two companies arrived with ninety-six hand-carts, five wagons, twenty-four oxen, four mules, and twenty-five tents. October 2, Captain Edward Bunker's company arrived without having had serious loss, and were also met with enthusiastic welcome. The Willie and Martin Companies Two other companies with hand-carts were fitted out in the summer of 1856. The members of these companies were mainly from Great Britain and Scandinavia. They arrived in Iowa City, the starting point, near the end of June and in the fore part of July, where they discovered that the tents and hand-carts for their use, were not provided. Consequently they were delayed until these necessary articles could be manufactured, or purchased. The delay was dangerous, for the season was advancing, and the journey across the plains should not have been undertaken as late as the middle of July, when the first company was prepared to start. This company under the command of James G. Willie, left Iowa City, July 15, and Florence [Winter Quarters], Nebraska, on the 19th of August. They were followed by the second belated company, the fifth of the season, under the command of Edward Martin, about two weeks later. The Question of Traveling Considered While at Florence, the question whether they should pursue their journey from that point, or go into winter quarters, was discussed. The majority were in favor of continuing on the way, although there were dissenting voices, because of the lateness of the season and the dangers the journey entailed.[6] Nevertheless the decision was reached and they determined to go on rather than remain on the plains through the winter. They fully hoped to reach Salt Lake City before the chilling blasts of winter should overtake them. This was a fatal error, but one, of course, unexpected by most of the companies, for the winter season set in much earlier than usual that year, and was most severe. The Babbitt and Margetts Tragedies The fore part of this hand-cart journey passed pleasantly enough for such a trip, except for the breaking down of carts and feelings of anxiety because of Indian raids. The Cheyennes were on the warpath and had made attacks on a number of preceding immigration trains. In September, while the handcart companies were on the Platte, Almon W. Babbitt, secretary of Utah, and a number of his camp who were in advance were killed. They were on their way to Utah from Washington, with a train of government property. A short time later Thomas Margetts and wife; James Cody, wife and child, who were on their way to England, were killed by the marauding Indians. News of these massacres did not tend to lighten the hearts of the hand-cart immigrants, but it did serve to make them more vigilant. Even then, they were deprived of many of their cattle, which were stolen by the red men. Disasters on the Way Notwithstanding all the difficulties and dangers in their path, these two companies pressed on with all possible speed. In the fore part of their journey, they made favorable daily progress, but as they continued, and the roads became more rough and repairs were constantly necessary, their progress was delayed. Due to the lightness of their hand-carts and the hasty manner in which they were constructed of unseasoned wood, they began to fall to pieces before the companies were well on the journey, and to repair them required time. While they were on the Platte, in the middle of September, the first frosts of the season were encountered, which increased in severity day by day. September 30, Captain Willie's company arrived at Fort Laramie--five hundred miles east of their destination--and the next day continued on their way. From this point on they encountered the hardest part of their travel, and winter was fast approaching. Their rations were growing less, and restrictions were placed upon them. What was worse, due to the loss of conveyances and the heavy grades they had to climb when they reached the mountains, they had to discard a portion of their burdens. Articles of clothing and bedding had to be left on the way, that progress might be made. Improperly clad and with poor shelter, they were exposed to the piercing winds and bitter cold of the early winter storms. This caused them severe suffering, and many of the more delicate were placed in untimely graves along the way, without proper ceremony and in compelling haste. Under such adverse conditions they were forced to push on, and wait not for anything, for emergency demanded haste, lest the grim and merciless winter embrace them in the grasp of death. The sufferings of the advance company were repeated, but with greater severity, by the one which traveled in the rear. The Martin camp was composed of a larger number of women and children, and the inclement season, augmented by the many other difficulties encountered, caused greater loss of life in their ranks. Extreme Suffering on the Sweetwater On the Sweetwater, these immigrants encountered extreme winter weather and heavy snows. Death had occurred frequently during these stages of the journey. After one of these severe storms fifteen members of the camp died in one day, while others were severely injured. A Party to the Rescue Through reports from returning missionaries who passed these hand-cart companies on the way, President Brigham Young learned that they were on the plains. Fearing for their safety, he organized relief parties and sent them out with provisions, clothing and bedding to help them to reach the valley. An advance guard of two young men, Joseph A. Young and Stephen Taylor, was sent in a light wagon to inform the weary and stricken travelers that relief was on the way. As these young men approached the hand-cart company led by Captain Willie, they appeared as angels of mercy. "More welcome messengers never came from the courts of glory," said John Chislett, "than these two young men were to us. They lost no time, after encouraging us all they could to press forward, but sped on further to convey their glad news to Edward Martin and the fifth hand-cart company, who had left Florence about two weeks after us, and who it was feared, were even worse off than we were. As they went from our view, many a hearty 'God bless you,' followed them." "Martin's Ravine" As the rescuers pressed on their way they discovered the Martin company in a ravine, between the Platte and the Sweetwater. The place has been designated "Martin's Ravine," and here the sufferers had made their camp. They had about given up all hope and were ready to succumb to the rigorous and persecuting winter, when word was received that relief was coming. The joy that filled the hearts of the survivors--for death had charged such heavy toll that the ravine was like an overcrowded tomb--is beyond the power of mortal pen to write. The Arrival in the Valley With the help of the brethren, and the supplies from the valley, the survivors of these two belated trains arrived in Salt Lake City in November. Captain Willie's company entered the city on the 9th, and Captain Martin's three weeks later. Out of Captain Willie's company of between four and five hundred souls, seventy-seven had perished. Of the Martin company about one-fourth of the five hundred and seventy-six who started found graves along the way. Later Hand-Cart Immigration Other companies with hand-carts crossed the plains in subsequent years. And from the Salt Lake Valley missionaries employed hand-carts to help them to their distant fields of labor. Never again, however, was a condition permitted to arise such as that which overtook the companies under Captains Willie and Martin in the fall of 1856. The Passing of Prominent Men During the period covered in this chapter, several prominent elders of the Church passed away. Oliver Cowdery, who at the incipiency of the work, stood with the Prophet Joseph Smith as the second elder of the Church, and who, with the Prophet, held the keys of this dispensation, as they were received from holy angels, passed away. He died March 3, 1850, at Richmond, Missouri. Only a few months before his death [See Chap. 41] he returned to the Church after an alienation of several years. Presiding Bishop Newel K. Whitney, who was also among the first to embrace the Gospel, died in Salt Lake City, October 13, 1850. He joined the Church in Kirtland in 1831, and passed through the trying scenes of Ohio, Missouri and Illinois. He was ordained to be the second bishop of the Church, and after the death of Edward Partridge, was sustained as the presiding bishop. In 1848 he led a company of immigrants to the Salt Lake Valley. Two of his sons, Horace K. and Orson K., were members of the pioneer band, but their father remained at Winter Quarters, where his services were required during those trying times. He was succeeded as presiding bishop by Edward Hunter in 1851. March 11, 1854, Willard Richards, second counselor to President Brigham Young, died in Salt Lake City. He was born in Massachusetts, in 1804, and was baptized by Brigham Young, December 31, 1836. The following year he accompanied Elder Heber C. Kimball and others to England and assisted in the opening of that mission. After his companions returned, he remained as one of the presidency of the British Mission, in which capacity he was laboring when the apostles went to that land. Having been called to the apostleship, he was ordained in Preston, England, by President Brigham Young and other members of the council of the apostles, April 14, 1840. He returned to the United States in 1841, and became the private secretary to the Prophet Joseph Smith, and was with him in Carthage prison at the time of the martyrdom. From 1842 until his death he was Church historian and recorder and at the reorganization of the First Presidency, was selected by President Young as his second counselor. In this position he was succeeded by Elder Jedediah M. Grant, and as historian, by Elder George A. Smith. "Uncle" John Smith, the presiding patriarch of the Church, died in Salt Lake City, May 23, 1854. He was a man of tried integrity and had served in the councils of the Church from the time of his baptism until his death. He was among the first of the Prophet's relatives to receive the truth and through his influence others were converted. He was succeeded in the office of patriarch, by John Smith, eldest son of the Patriarch Hyrum Smith. Elder Orson Spencer, a man of superior education, who served the Church faithfully and well as a missionary for many years, was called to the other side of the veil, October 15, 1855, while at St. Louis. He had presided in the British Mission during one of the critical periods in that land. Jedediah M. Grant, second counselor to President Brigham Young, died in Salt Lake City, December 1, 1856, after a brief illness. He was a young man of forceful character and had been identified with the Church since 1833. He was a member of Zion's Camp in 1834; was chosen among the first seventies, and in that calling filled a number of successful missions throughout the United States. He passed through the persecutions of Missouri and Illinois, and arrived in the Salt Lake Valley, in charge of the last company to cross the plains in 1847. He was the first mayor of Salt Lake City, and when he was called to be a counselor to President Young, was serving as one of the first council of the seventies. He was succeeded as a counselor in the First Presidency by Elder Daniel H. Wells. The Assassination of Parley P. Pratt Another death, occurring May 13, 1857, was that of Elder Parley P. Pratt of the council of the twelve. In the autumn of 1856, Elder Pratt left Salt Lake City with a company of missionaries, and crossed the plains. That winter he labored in St. Louis, Philadelphia, New York and other cities in the East. In the spring of 1857, he was in Arkansas. While there he attempted to assist a Mrs. Hector H. McLean, who was a member of the Church, to obtain possession of her children, she having separated from her husband because of drunkenness and cruelty. McLean accused Elder Pratt of alienating the affections of his wife and attempting to abduct the children. A trial was held, and Elder Pratt was acquitted of the charge. Shortly afterwards, as he was journeying from Van Buren County where the court was held, intending to join an immigrant company for Utah, he was overtaken by McLean who plunged a bowie knife in his side. After Elder Pratt had fallen from his horse, McLean shot him with a pistol. The assassin was never punished for the foul deed. In this manner died one of the greatest expounders of the latter-day faith, a poet and writer, whose works survive and have done much to bring many to a knowledge of the Gospel. Although their author's voice has long been stilled, his work yet speaks with convincing power. Notes 1. Col. Thomas L. Kane advised the Saints to petition for statehood, rather than for a territorial form of government, pointing out that they would be permitted to govern themselves in a state government, but in a territory they would likely be subject to outside politicians, who would not be in sympathy with them, and perhaps their enemies. The people took his advice, but were not successful in obtaining their desire. Even under territorial regulations they should have been granted self government, through the appointment of officials from their own communities, but this proved to be the exception during the long history of Utah as a territory. And with a few honorable exceptions, the officers sent to them from other parts, were broken down politicians and men to whom political office was tendered as a debt for party service. Many of them were extremely bitter against the Saints, and resorted to falsehood and misrepresentation, in order to bring the majority of the inhabitants of the territory into disrepute at Washington and throughout the nation. Under such conditions conflict was constant and inevitable. 2. Deseret is a Book of Mormon term meaning "honey bee." 3. These "lawless acts and seditious tendencies," evidently had reference to certain remarks made by President Brigham Young, in a discourse in which he said the United States looked on scenes of mobbing, driving, and murdering of Latter-day Saints in Missouri and Illinois, without interference, or taking steps to correct the evil, but by silence gave sanction to such proceedings. Moreover for a rebuke administered to Judge Brocchus, who at a special conference of the Church in September, 1851, was privileged to speak and accused the leaders of the Church of disloyalty, and reflected upon the virtue of the women of the Latter-day Saints. 4. Following is a letter from Col. Thomas L. Kane to President Fillmore in defense of Governor Brigham Young: Philadelphia, July 11, 1851. _My Dear Sir_: I have no wish to evade the responsibility of having vouched for the character of Mr. Brigham Young, of Utah, and his fitness for the station he now occupies. I reiterate without reserve, the statement of his excellent capacity, energy, and integrity, which I made you prior to his appointment. I am willing to say I volunteered to communicate to you facts by which I was convinced of his patriotism, and devotion to the interest of the Union. I made no qualification when I assured you of his irreproachable moral character, because I was able to speak of this from my own intimate, personal knowledge. If any shadow of evidence can be adduced in support of the charges of your anonymous assailant, the next mail from Utah shall bring you their complete and circumstantial refutation. Meanwhile I am ready to offer this assurance for publication in any form you care to indicate, and challenge contradiction from any respectable authority. I am, Sir, with high respect and esteem, your most obedient servant, Thomas L. Kane. The President. 5. _Millennial Star_ 15:488. 6. While the consideration of this momentous question was being discussed the brethren were advised by Elder Levi Savage, who was returning from a mission to Siam and Ceylon, that such a journey so late in the season should not be undertaken, and it would be better to go into winter quarters and wait until spring. He had been over the route and knew the dangers they would likely encounter, but he was overruled. According to the narrative of this fatal journey given by John Chislett, when Elder Savage was overruled he said: "What I have said I know to be true; but seeing you are to go forward, I will go with you; will help all I can; will work with you, will rest with you, will suffer with you, and if necessary, will die with you. May God in his mercy bless and preserve us." These were noble sentiments worthy of a place in the archives of time. For a descriptive and comparatively full account of these journeyings of the two belated pioneer companies of hand-carts, the reader is referred to the _History of Utah_, by Orson F. Whitney, vol. 1:547. Chapter 43 "The Utah War" 1856-1858 Political Changes Chief Justice Lazarus H. Reed, after a short stay in Utah, resigned because of ill-health, and returned to the East where he died in the spring of 1855. He was succeeded as chief justice by John F. Kinney, of Iowa, in 1854. After the close of the term of Judge Zerubbabel Snow, William W. Drummond, of Illinois, was appointed associate justice. Judge Leonidas Shaver died suddenly in Salt Lake City in June, 1855, due to an abscess on the brain, and he was succeeded by George P. Stiles. Character of the Federal Judges Chief Justice Kinney was a gentleman, and performed his duty faithfully without partiality. The appointment of the two associate justices was a calamity. Drummond was dishonest and licentious. He left his wife and family in Illinois without means for their support, and brought with him to the territory a common courtesan, whom he introduced as his wife. This woman he honored with a place by his side while he sat in court dispensing advice to the "Mormons" on morality. Judge Stiles had been a member of the Church, but was excommunicated for immoral conduct. Like most characters of that class, he became very abusive and a bitter enemy of the Church. The corruption of Judge Drummond coming to light, that individual left the territory in disgrace. Falsehoods of Drummond and Stiles March 30, 1857, Judge Drummond wrote a letter to the attorney general of the United States, making false charges against Governor Young and the "Mormon" people. He went to Carson County to hold court, and then continued on to the coast never to return to Utah. In his communication he declared that the records of the supreme court of Utah had been destroyed; that Brigham Young had given his approval to this treasonable deed, and with his knowledge it was done; that Brigham Young, as governor, had pardoned "Mormon" criminals and imprisoned innocent "Gentiles;" he had insulted federal judges; the American Government had been traduced and men "insulted, harrassed and murdered for doing their duty." He accused the "Mormon" people of the murder of Almon W. Babbitt; of perpetrating the Gunnison massacre,[1] and of the death of Judge Shaver, who died a natural death. He placed the responsibility of these alleged crimes at the door of the authorities of the Church. Judge Stiles also filed an affidavit at Washington, affirming much that Judge Drummond had said, and emphasizing the statement that the court records and papers had been destroyed. Others also added to the unrighteous accusations with the evil thought of bringing the Church into disrepute. Among them were Indian Agent Garland Hurt, and W. M. Magraw. The latter having been disappointed in losing the contract to carry mail across the plains, which contract was awarded to Hiram Kimball, a "Mormon," sought revenge by circulating falsehoods. He stated that the civil laws of the territory were "overshadowed and neutralized by the so-styled ecclesiastical organization, as despotic, dangerous and damnable" as ever existed. Other, and even more serious accusations, he forwarded in a communication to President Buchanan in October, 1856. Denial of False Charges Curtis E. Bolton, deputy clerk of the supreme court of Utah, made denial in his official capacity, of the Drummond charges. He stated that the records and papers of the court were all intact. This denial was speedily forwarded to the attorney general of the United States, but was ignored in the face of the various statements of the lying officials. The Conspirators Demand Governor Young's Removal At the time these falsehoods were sent to Washington, Governor Brigham Young was serving his second term. At the close of his first term as governor, Col. Edward J. Steptoe of the United States Army, was appointed to that position. He declined, and with Chief Justice Kinney, headed a petition, which bore the names of the federal officials, army officers and prominent citizens in the territory, asking for the reappointment of Governor Young. The petition bore fruit and President Franklin Pierce continued Brigham Young in office. These conspirators now endeavored to have him removed, and this desire was very largely the underlying cause in their evil accusations. "Buchanan's Blunder" Accepting at their face value, without any investigation, the inflammatory and lying charges of the enemies of Utah, President James Buchanan determined on changing the governor, and also appointed new judges. He further directed that an army must accompany the new appointees, as a posse comitatus, to sustain the authority of these officers, and suppress "rebellion" among the "Mormon" people. It was announced through the war department that the "Mormons" "implicitly obey their prophet from whose decrees there is no appeal." Moreover, that they had aimed from the beginning to secede from the Union, and had not "preserved even the semblance of obedience to authority, only as it would benefit themselves." Such was the ignorance of the authorities at Washington regarding Latter-day Saint affairs, so soon after the loyal and remarkable feat performed by the Mormon Battalion in the war which made their territory a part of the United States. Such was to be the reward of this loyal people who would sacrifice five hundred of their most capable men in the hour of their greatest distress, at the call of their country. These expressions from Washington were made in the face of the constant appeals by the "Mormon" people for a form of government under the Stars and Stripes, in spite of the evil treatment they had constantly received within the borders of the United States; and, too, after their appeal to the general government for redress of grievances was answered from Washington, that their cause was just, but nothing could be done for them. When appealing to Washington for redress, while they resided in Illinois, they were advised by governors and leading statesmen to move to Oregon, where they could set up a government of their own, free and independent of all other earthly powers. Their reply to such advice was, that they were American citizens, and where they went they would take the flag of their country with them. It appears from this distant date, that there were other motives prompting the President of the United States in sending the flower of the army into the "Mormon" country, ostensibly to suppress a rebellion which did not exist, and aid in a rebellion soon to occur, which was destined to divide the nation asunder. What-ever the motive, the army was sent, and was kept in Utah for a number of years at the beginning of a critical period of the nation's history. Call of the Army May 28, 1857, orders were issued from the war department for the assembling of an army at Fort Leavenworth, to march to Utah as soon as possible. All mail toward Utah had been stopped, and for some reason the government conducted its campaign against that territory with great secrecy. It was practically a declaration of war by the United States against one of her dependent units, without investigation or just cause--a thing without a parallel in the annals of our country. "It is probable," states Bancroft, "that no expedition was ever dispatched by the United States better equipped and provisioned than was the army of Utah, of which the portion now under orders mustered about twenty-five hundred men." Then he argues that the expedition was conducted in the interests of the contractors. The men who secured the flour contract netted in a single year the sum of one hundred and seventy thousand dollars. How the Saints Learned of the Expedition While all these warlike preparations were going on, the Saints in the Rocky Mountains, dwelling in peace, were innocent of any threatened invasion. The first information of such an expedition was received by Elders Feramorz Little and Ephraim K. Hanks in February, 1857. They had just arrived at Independence with mail, where they heard from several parties who desired to secure contracts from the government for handling the supply trains, that a movement was on foot against Utah. They could hardly believe the rumors and reports that came to their ears. Later Elder Abraham O. Smoot, on his way east with mail, met Elder Little at Fort Laramie, from whom he heard the rumors. Proceeding on his way, Elder Smoot met some troops and several trains of government supplies. From his inquiries he received no satisfactory answer as to their destination, only that they were bound for a western post and that the supplies belonged to William H. Russell. At Independence he learned from Mr. Russell that the destination of the trains was Salt Lake City, and that government troops would soon follow. He was also informed that Brigham Young had been superseded as governor and that new federal officers had been appointed for Utah. Gaining all the information he could, Elder Smoot commenced his homeward journey, traveling leisurely at first, for fear of arousing suspicion, but increasing his speed as he neared his destination. A short distance east of Fort Laramie he met Orrin Porter Rockwell with the east bound mail. To him he told his story and together they, and Judson L. Stoddard, returned to the Salt Lake Valley, arriving on the evening of July 23. The 24th of July Celebration When these brethren arrived they learned that President Brigham Young and about twenty-six hundred people had gone to Silver Lake, at the head of Big Cottonwood Canyon. There they expected to celebrate the twenty-fourth--the tenth anniversary of the arrival of the pioneers in Salt Lake Valley. On the morning of the 24th, Mayor Smoot of Salt Lake City, Judson L. Stoddard, Judge Elias Smith and Orrin P. Rockwell, started for the scene of the celebration. They arrived in the afternoon in the midst of the ceremonies and the first view to attract their gaze was the Stars and Stripes unfurled from two lofty peaks and some of the tallest trees. With grave countenances these messengers bearing evil tidings approached Governor Young and told their story. A council of the brethren was called and the situation discussed. That evening the assembly was informed by General Daniel H. Wells of the militia, that an army was on its way to Utah. He gave instructions as to the manner of the departure from the camp on the following morning. Early the next day (25th) the people, so happy the day before, returned to their homes with bowed heads and hearts filled with sadness. The Decision of the Council Twice in Missouri and once in Illinois had the Saints been driven from their homes at the point of the bayonet, and that, too, by aid of state authority. Their Prophet and Patriarch had been foully murdered by a mob while under the pledge of protection of a governor of Illinois. The Saints had been murdered and robbed while the nation looked on without interference. And now there was coming to their distant home, a body of troops organized and equipped by the President of the United States. They were coming without warning and without valid excuse. Was it not natural under all the circumstances for this people to feel that once again they were to be butchered, robbed and driven--where, no one could tell! Naturally they were aroused. Their backs were against the wall. They must make a stand, and if to fight was the intention of the troops, then fight it should be. They were determined to maintain their inherent and constitutional rights. Conquered, they should not be; if they were driven they should leave the land as desolate as they found it. If the government of the United States desired to install new officers, they could come in peace, and welcome. Such had always been the attitude of the Latter-day Saints. They could only judge by the experiences of the past what the designs of the army might be, for no word had been sent them of its purpose. "Liars have reported that this people have committed treason, and upon their misrepresentations the President has ordered out troops to assist in officering the territory," said President Young. "We have transgressed no law, neither do we intend to do so; but as for any nation coming to destroy this people, God Almighty being my helper, it shall not be." Such was the decision of the councils of the Church. And where is the patriot whose blood would not burn within his veins; whose heart would not beat for freedom; who would not stand as this band of humble worshipers of the Lord and Savior of mankind proposed to stand, if driven to the extreme? Captain Van Vliet In advance of the army there came to Utah Captain Stewart Van Vliet of the commissary department. His object was to discover if forage and fuel could be obtained for the troops while in the territory. As soon as he arrived he obtained an interview with Governor Young. He was treated with the greatest kindness and hospitality, and so he reported to his superiors. However, he was informed that no hostile force would be permitted to enter the Salt Lake Valley; there was an abundance of every thing the troops would need, but not one thing would be sold to them. Federal officers could come, if they came in peace, and would be kindly and courteously received; but they could not bring an hostile army. Captain Van Vliet's Report In his report Captain Van Vliet said: "In the course of my conversation with the Governor and the influential men of the Territory, I told them plainly and frankly what I conceived would be the result of their present course. I told them that they might prevent the small military force now approaching Utah from getting through the narrow defiles and rugged passes of the mountains this year, but that next season the United States Government would send troops sufficient to overcome all opposition. The answer to this was invariably the same: 'We are aware that such will be the case; but when those troops arrive they will find Utah a desert. Every house will be burned to the ground, every tree cut down, and every field laid waste. We have three years' provisions on hand, which we will cache, and then take to the mountains and bid defiance to all the powers of the Government.' "I attended their services on Sunday, and, in course of a sermon delivered by Elder Taylor, he referred to the approach of the troops and declared they should not enter the Territory. He then referred to the probability of an overpowering force being sent against them, and desired all present who would apply the torch to their buildings, cut down their trees, and lay waste their fields, to hold up their hands. Every hand, in an audience numbering over four thousand persons, was raised at the same moment. During my stay in the city I visited several families, and all with whom I was thrown, looked upon the present movement of the troops towards their Territory as the commencement of another religious persecution, and expressed a fixed determination to sustain Governor Young in any measure he might adopt." Good Resulting from the Visit The sympathy of Captain Van Vliet was drawn out toward the people. He admired their stand although careful of his expression as he was under orders from the government. He was convinced that the people had been misrepresented and lied about, and it is said he declared that if the government made war upon the Saints, he would withdraw from the army. However, he thought the government would send to Utah an investigating committee. "I believe," said Governor Young, "God sent you here, and that good will grow out of it. I was glad when I heard you were coming. If we can keep the peace this winter, I feel sure that something will occur to prevent the shedding of blood." The captain returned to Washington and made his report to the secretary of war. Johnston in Command When the army was ordered to Utah the command was given to General W. S. Harney, who was at the time in charge at Fort Leavenworth. Captain Van Vliet called on him when returning to Washington after his visit in Utah. The captain informed General Harney of the attitude of the "Mormon" people and the conditions as they existed in the territory. The general replied: "I am ordered there, and I will winter in the valley, or in hell." Late in the summer the command was given to Colonel Albert Sidney Johnston, with the rank of brevet brigadier general. The Start for Utah The vanguard of the troops, under Colonel E. B. Alexander, started from Fort Leavenworth in July. 1857. With them traveled Alfred Cumming, of Georgia, the newly appointed governor, and other federal appointees for Utah. As the troops reached the South Pass, they were met by Captain Van Vliet, who advised them not to attempt to enter the Salt Lake Valley that winter, as no arrangements could be made for supplies and they would have to fight their way through. Some of the young officers, who were in advance, ignored the warning, and expressed the thought that they were sufficiently able to force their way to Salt Lake City--"that they could whip all Utah." The second regiment he met was commanded by old officers, who considered the matter seriously and expressed the thought that it was an imposition that they should be sent out west "as a political movement to kill innocent people, or to get killed.[2]" Martial Law Proclaimed After the departure of Captain Van Vliet from Salt Lake City, and while the army was near the border of Utah, Governor Young proclaimed martial law throughout the territory and notified Colonel Alexander of this action. The militia was ordered to be held in readiness to repel any attempted invasion, but instructions were given that no blood should be shed, unless it was absolutely unavoidable. These instructions were carefully followed and only once during the campaign were shots fired with intent to kill, and these were fired by the government forces at a detachment under command of Major Lot Smith, who had been sent out to destroy their trains. When fired upon there was no retaliation by the members of the militia. General Wells in Echo Canyon Following the proclamation of Governor Young, Lieutenant General Daniel H. Wells of the Nauvoo Legion--the name by which the militia was known--established headquarters at "The Narrows" in Echo Canyon, a defile, rugged and steep, where a few men could hold an army. To this point about twelve hundred and fifty men, from several companies of the militia, were ordered to report, and maintain the pass by force of arms against any attempted invasion. Governor Young's Ultimatum Colonel Alexander continued his march, as it was fully expected that he would, and crossed the border of the territory. September 29, General Wells forwarded to Colonel Alexander copies of Governor Young's proclamation, a copy of the laws of Utah, and a letter from Governor Young addressed to "The Officer commanding the forces now invading Utah Territory." In this letter the following occurs: "By virtue of the authority vested in me, I have issued, and forwarded you a copy of my proclamation forbidding the entrance of armed forces into this Territory. This you have disregarded. I now further direct that you retire forthwith from the Territory, by the same route you entered. Should you deem this impracticable, and prefer to remain until spring in the vicinity of your present encampment, Black's Fork,[3] or Green River, you can do so in peace and unmolested on condition that you deposit your arms and ammunition with Lewis Robison, quartermaster general of the Territory, and leave in the spring, as soon as the condition of the roads will permit you to march; and should you fall short of provisions, they can be furnished you, upon making the proper applications therefor. General D. H. Wells will forward this, and receive any communication you may have to make." In forwarding these communications General Wells declared that he was determined to carry out Governor Young's instructions. Colonel Alexander's Reply Colonel Alexander made the only reply possible which was to the effect that he would submit the communications to his superior officers and "in the meantime," he added, "I have only to say that these troops are here by order of the President of the United States, and their future movements will depend entirely upon orders issued by competent military authority.[4] Guerrilla Warfare Following this correspondence General Wells determined on carrying out his instructions. He ordered Major Joseph Taylor and others under his command to annoy the troops; stampede their cattle; set fire to their trains; burn the whole country before them and on their flanks; keep them from sleeping by night surprises; blockade the road; but must avoid strictly the taking of life. These instructions were faithfully followed and Major Lot Smith with a company of mounted rangers destroyed trains, ran off cattle and burned the grass, and otherwise inflicted damage, but no blood was shed. Arrival of General Johnston Early in November, 1857, General Albert Sidney Johnston, with additional troops and supplies, overtook the main body of the army on Black's Fork. He was a capable and popular officer and soon enthused the troops who had become dispirited because of their many reverses. Their journey had not been a pleasant one, the Indians had run off many of their cattle, and the "Mormon" mountaineers had harassed them, had burned their trains of supplies, and destroyed the grass on which their teams and cattle were dependent. But their troubles were only beginning. Their haughty commander ordered a forward movement toward Fort Bridger, disdaining to turn from the direct route through the mountains. If "the stars in their courses fought against Sisera," in the days of ancient Israel, surely the elements fought against Johnston's army in the days of modern Israel. From their camp to Fort Bridger was less than forty miles, but it was a barren desert. They found no shelter from the winter winds, there was no fuel, except the sage, and very little pasture for their animals. They commenced on the 6th of November, and their trains, extending for many miles, were forced to face the snow and sleet of the most severe winter weather. Their teams were goaded until they dropped dead in their traces. Fifteen days they were on the journey. Their cattle died for lack of food and exposure to freezing weather. When they arrived they found that Bridger and also Fort Supply, twelve miles away, had been burned by the militia. The Forward March Abandoned It became apparent that it would be impossible to reach the Salt Lake Valley before the coming spring. With great reluctance and injured pride the commander gave orders that the troops go into winter quarters on Black's Fork. During the winter months Chief Justice Eckles, who with other federal officers dwelt in the camp, organized a court, without waiting to qualify, and indicted the leading men in Utah for treason and rebellion. Proclamation of Governor Cumming Governor Cumming issued a proclamation to the people of the territory in which he said: "I come among you with no prejudice or enmities, and by the exercise of a just and firm administration I hope to command your confidence. Freedom of conscience and the use of your own peculiar mode of serving God are sacred rights, the exercise of which is guaranteed by the Constitution, and with which it is not the province of the government or the disposition of its representatives in the territory to interfere." Let it be said to his credit that these sentiments were sincere, and when he was established in his office he was brave enough to execute justice as he saw it. He commanded all armed bodies in the territory to disband and return to their homes stating that disobedience would "subject the offenders to the punishment due to traitors." There was no disposition on the part of the militia to disband. Too often had they been despoiled by mobs under guise of lawful troops. They had stood enough and were determined to defend their homes, no matter what were the accusations made against them. The Mediation of Colonel Kane At the beginning of the difficulties Governor Young sent a communication to Colonel Thomas L. Kane, explaining the motives in declaring martial law in Utah, and asking him to intercede at Washington. This loyal friend of the "Mormons" did not fail. He interviewed the President and offered his services as mediator between the government and the people of Utah. His services were accepted and he crossed the Isthmus of Panama, sailing from New York, and proceeded from California to Utah, where he arrived in February, 1858. At the time Congress was preparing to send reinforcements and money to carry on the "war." Colonel Kane arrived, delicate in health, and wishing to test the "Mormon" people appeared in Salt Lake City in disguise as "Dr. Osborne." He received hospitable treatment and was welcomed warmly when he became known. He reported the nature of his visit and reported that Captain Van Vliet had proved himself a friend of the "Mormons" on his return to Washington. After a few days' rest Colonel Kane departed for the army camp on Black's Fork to interview Governor Cumming. After severe trials and adventures he arrived at the camp. Governor Cumming received him cordially and agreed to place himself under his direction and go to Salt Lake City without military aid. Such a step was strongly opposed by General Johnston, who attempted to arrest Colonel Kane as a spy. Governor Cumming felt insulted at the indignity offered and demanded an explanation, which the commanding officer failed to give in a satisfactory manner. The incident almost precipitated a duel between General Johnston and Colonel Kane. Governor Cumming Enters Salt Lake City--His Reception Accompanied by Colonel Kane and two servants, Governor Cumming set out for Salt Lake City. On the way they were met by an escort of Utah cavalry. Arriving in the city he was received with a cordial reception and was conducted to the home of William C. Staines, the territorial librarian. President Young called on him and bid him welcome saying, every facility that he might require for the efficient performance of his administrative duties, would be at his command. The governor wrote to General Johnston saying: "I have been everywhere recognized as Governor of Utah; and so far from having encountered insults or indignities, I am satisfied in being able to state to you, that in passing through the settlements I have been universally greeted with such respectful attentions as are due to the representative authority of the United States in the territory." The Governor's Report to Secretary Cass After a thorough examination, and finding all the records of the courts in perfect order, Governor Cumming wrote to Secretary of State Lewis M. Cass informing him of the true conditions in the territory and of the false reports which had stood as a foundation for the sending of an army. The Exodus Toward the South When Governor Cumming arrived in the city he discovered that many of the inhabitants of that place and the settlements to the north, had left their homes. Others were journeying toward the south. Where they were bound he could not learn more than that they were "going south" and driving their flocks and herds before them. He expressed the belief to the government that the destiny of these people was Sonora in northern Mexico. He regretted greatly that they felt it necessary to move, but he could do nothing to persuade them to remain as long as they were menaced by an army. Their experience in the past was too bitter in this regard, and could not be forgotten. "Our military force could overwhelm most of these poor people," wrote the governor, "involving men, women, and children in a common fate, but there are among the 'Mormons' brave men, accustomed to arms and horses; men who could fight desperately as guerrillas: and who, if the settlements are destroyed, will subject the country to an expensive and protracted war, without any compensating results. They will, I am sure, submit to 'trial by their peers,' but they will not brook the idea of trials by 'juries' composed of 'teamsters and followers of the camp.'" The Governor's Wife Pleads for the People In the middle of May, Governor Cumming returned to Camp Scott, where the troops were quartered. When he returned, his wife was with him. She gazed upon the deserted homes--for the people had departed, leaving only a guard to fire their property should the troops arrive in hostile attitude. The good woman wept and pleaded with her husband to do something to bring back the people. "Rest assured madam," said he, "I shall do all I can. I only wish I could be in Washington for two hours; I am sure I could convince the government that we have no need of troops." The Peace Commission Through the good services of faithful friends--among whom Colonel Thomas L. Kane stands out in bold relief--the government was persuaded to send peace commissioners to Utah. These gentlemen were Governor L. W. Powell of Kentucky and Major Ben McCullock of Texas. With them came Jacob Forney, Indian Superintendent for Utah. They met with Governor Cumming, Brigham Young and other prominent men, when the whole situation was discussed. It was agreed that there should be no opposition to Johnston's army passing through the city providing they were not permitted to stop, but should pass on to make their camp at least forty miles away. Their Epistle to Johnston An agreement having been reached, the commissioners addressed a communication to General Johnston advising him of what had been done and requesting him to make proclamation among his troops. The commander was surprised at the decision, stating that the army would not trespass upon the rights or property of the peaceable citizens. His men, many of them, were greatly disappointed, for they were to be denied the privilege of plunder for which they hoped and talked about as they marched upon their way. The Arrival of the Troops June 26, 1858, the army under command of General Johnston, entered the Salt Lake Valley through Emigration Canyon. They passed through the city, now almost without inhabitants, and camped on the opposite side of Jordan river. Colonel Cooke, as he rode through the streets of the city, bared his head in honor of the valiant and loyal men of the Mormon Battalion. Three days after their arrival the troops passed on to the southwest and camped in Cedar Valley where they founded Camp Floyd, named after the Secretary of War, and here was to be their scene of action for several years to come. The President's "Pardon" On the 6th of April, President Buchanan signed a proclamation, "offering to the inhabitants of Utah, who shall submit to the laws, a free pardon for the seditions and treasons heretofore by them committed; warning those who still persist, after notice of this proclamation in the present rebellion against the United States, that they must expect no further lenity." This document, which is quite lengthy, was brought to Utah with the commissioners. The authorities of the Church denied that they had been disloyal, and disputed the statements in the President's proclamation. Nevertheless, they accepted his pardon for driving off the cattle and burning the army trains, which they stoutly maintained was done in self-defense; but the other charges they fully denied. The fact is that President Buchanan had been roundly scored in the press, and by statesmen in our own country and abroad. The easiest way out of it, for he had committed a great blunder, was to issue a proclamation exonerating himself, and pardoning the "culprits" who dared to maintain their rights against such overwhelming odds. Notes 1. Captain John W. Gunnison, in charge of a party of topographical engineers, was murdered by Indians, with a number of his party, near Sevier Lake, in October 1853. The massacre was in revenge for the killing of one Indian and the wounding of two others, by a company of emigrants on their way to California. According to Indian practice the next company that came along was attacked as a reprisal. At the time of this deed of blood the Indians under Chief Walker were waging war on the inhabitants of Utah, that event is known in historical annals as "The Walker War." Captain Gunnison and companions were buried at Fillmore, with respect and honor. The tragedy cast a gloom over all the "Mormon" settlements, for the leader of this company of government representatives was respected by all the people for his kindness and friendly feeling. 2. Colonel Alexander, the ranking officer of the advance troops was a kindly officer inclined towards establishing peace. Captain Van Vliet had come in contact with the Latter-day Saints at Winter Quarters, when they were on the plains. Another officer with these troops whose sympathy and good will went out toward the "Mormons" was Colonel Philip St. George Cooke, who led the Mormon Battalion in the Mexican War. General Johnston was from the South, proud and haughty. He looked upon the "Mormons" and spoke of them as "rebels" and was inclined to treat them as such. The spirit also prevailed among the troops that the "Mormons" were their common prey, and they constantly, while on the march, boasted with ribald jests, of what they would do when they arrived in Salt Lake City. "We were well informed as to the object of the coming of the army," said Elder John Taylor to Vice-President Schuyler Colfax, in 1869. "We had men in all their camps, and knew what was intended. There was a continual boast among the men and officers, even before they left the Missouri River, of what they intended to do with the 'Mormons.' The houses were picked out that certain persons were to inhabit; farms, property, and women were to be distributed. 'Beauty and Booty' were their watchword. We were to have another grand 'Mormon' conquest, and our houses, gardens, orchards, vineyards fields, wives and daughters were to be the spoils." 3. Black's Fork and Green River mentioned here were at that time within the borders of Utah, they are now in Wyoming, the corner in which they are located having been severed from Utah in 1863 and 1868. 4. The question might be raised as to why Brigham Young would forward a communication as governor, when another had been appointed. Governor Young had not been notified that his successor had been appointed and that successor had not qualified as governor. Chapter 44 The Mountain Meadows Massacre 1857 A Shocking Crime While Captain Van Vliet was interviewing President Brigham Young, there was occurring in the southwest corner of Utah--about three hundred miles from Salt Lake City--the most horrible and shocking crime ever perpetrated within the borders of the state. It was the massacre at Mountain Meadows of a company of emigrants who were journeying to southern California. This bloody and diabolical deed commenced at dawn, September 7, 1857, and continued until the 11th, when the besieged emigrants who survived the attacks, under promise of protection were foully murdered. It was the deed of enraged Indians aided by a number of white men, who took vengeance into their hands for wrongs committed by a few of the emigrants who were pronounced enemies of both whites and Indians. It was a crime for which there can be no apology or excuse, a thing treacherous and damnable in the extreme. But for the "Mormon" people it was most unfortunate that it should happen at this particular time. There were circulating throughout the nation many evil reports concerning the Latter-day Saints. All manner of crimes and murders occurring within a thousand miles of Utah, were charged against them. Even the executive of the nation and other high officials were countenancing these reports and aiding in their circulation. The army was on the plains making its way to Utah to suppress alleged violation of law and rebellion; and now, to add to the horror of the situation, the report went forth that the "Mormons" had attacked and killed a party of innocent people peacefully passing through their land. Thus color was given to the falsehood that life and property of "Gentiles" were unsafe within the Territory of Utah.[1] It may be said without fear of successful contradiction, that there was less crime committed in Utah during the days of pioneer life than in any other similarly situated section of the country. California had her vigilantes who executed judgment with swift vengeance, without legal trial. Such was also the condition in other border states and territories, and woe to the individual who incurred the wrath of the powers who controlled. The "Mormon" people had been taught from the beginning: "Thou shalt not kill." Murder, according to their teaching, committed wantonly, was a sin for which there was no forgiveness in this life, neither in the life to come. Next, and like unto it stood sexual immorality. Both of these great sins were denounced by the Saints most emphatically. Crimes Falsely Charged to the Church Authorities One thing most trying to the members of the Church was the attempt by their enemies to charge Brigham Young and the leaders of the Church with every wrong committed in the western country. These attempts led Jacob Forney, Indian Agent in 1859, to write to Washington saying: "I fear, and I regret to say it, that with certain parties here there is a greater anxiety to connect Brigham Young and other Church dignitaries with every criminal offense than diligent endeavor to punish the actual perpetrators of crime." How the Massacre Occurred About the time the news arrived in Salt Lake City of the coming of an army, there was passing through the city under command of Captain Fancher, a company of emigrants from Arkansas and Missouri. This company consisted of about thirty families, numbering one hundred and thirty-seven persons. The Arkansas emigrants appeared to be respectable and well-to-do. With them there traveled a rough and reckless company calling themselves "Missouri Wild Cats," who conducted themselves in keeping with the name. This company was advised by Elder Charles C. Rich, one of the leaders of the Church, to take the northern route. Had they done so they would have saved their lives. They went as far as Bear River and then returned deciding to journey to the south. On their way, it is alleged, the rougher element of the party abused the people of the southern settlements through which they passed. They tore down fences, destroyed property, insulted women, and otherwise made themselves obnoxious. It is said, on reliable authority, that at Fillmore they threatened to destroy the town, "and boasted of their participation in the murders and other outrages that were inflicted upon the 'Mormons' in Missouri and Illinois." At Corn Creek, fifteen miles farther to the south, it was reported that they poisoned the springs and also the body of an ox that had died. The carcass was eaten by a band of Piute Indians and ten of their number died. Some of the cattle of the settlers died from drinking of the poisoned springs. As the cattle were fat, the owners "tried them up" for the tallow, and a number of white persons were poisoned from the handling of the meat. These "Wild Cats" expressed their pleasure at the coming of the army, and threatened to stop at some convenient place and leave their women and children, and return to assist the troops in killing every "Mormon" there was in the mountains. Just to what extent credence can be placed in these charges cannot be determined. The fact remains, however, that they gave expression to their hatred of the "Mormon" people, made many threats, and abused the Indians along their way. The Purchase of Supplies It has been said that these emigrants could not purchase supplies in Salt Lake City and the other settlements of the Saints, and had been ordered away from Salt Lake City by President Young. This is not the fact. President Young did not know they were in the city and first heard of them after they had departed. Along the way they did obtain supplies as they desired and as the Saints were able to impart to them, as there is abundant evidence to show. They were well treated by most of the settlers, and not until their own actions brought upon them the ill will of the southern settlements was this attitude changed. Word Sent to Brigham Young So intense did the feeling become on the part of both the Indians and the white population in the southern settlements that it was deemed necessary to send a messenger to Governor Brigham Young to know what should be done. Some of the people expressed the feeling that since the emigrants had declared themselves as enemies they should be treated as such, but the more sober minded maintained that they should be permitted to continue their journey to the coast unmolested. James H. Haslam carried a message from Colonel Isaac Haight, of the militia, to Salt Lake City to obtain advice of Governor Young. In the meantime it was agreed that every effort should be made to pacify the Indians and prevent them from making an attack. Haslam left Cedar City in the afternoon of Monday, September 7, and made all haste on horseback, arriving in Salt Lake City on the morning of the 10th. He immediately delivered his message, and Governor Young asked him if he could undertake the return journey without delay. He said he could. "Go with all speed, spare no horse flesh. The emigrants must not be meddled with, if it takes all Iron County to prevent it. They must go free and unmolested." This was the answer he received. Haslam, although he had just finished a hard journey, immediately returned arriving in Cedar City on the 13th with a written message from Governor Young to Colonel Haight. The Answer Arrives Too Late The message to Colonel Haight of the militia from Governor Young was as follows: "In regard to the emigration trains passing through our settlements, we must not interfere with them until they are first notified to keep away. You must not meddle with them. There are no other trains that I know of. If those who are there will leave, let them go in peace." Colonel Isaac C. Haight read the letter, and shedding tears replied: "Too late, too late!" The morning (September 7) Haslam left to obtain word from Governor Young, the work of death among the unfortunate victims had commenced. The Attack upon the Emigrant Train Early in September the emigrant train of the Arkansas and Missouri companies camped in the little valley known as the Mountain Meadows. There they contemplated remaining for several days. In the meantime their conduct had aroused the Indian tribes who now surrounded their camp in hostile attitude. As near as can be ascertained, on the morning of the 7th of September at the break of day, the attack upon the emigrants began. At the first volley seven men were killed and sixteen were wounded. The victims were taken unawares, but being well armed, fought bravely for their lives and were successful in repelling the attack. Several Indians were killed including two of their chiefs. The Indians sent runners throughout the surrounding country calling for reinforcements from among their tribes, and for John D. Lee, who had been in close touch with Indian affairs as their farmer, to come and lead them to victory. Lee hurried to the scene from his home in Harmony, and seemed to partake of the frenzy of the redmen. Later, other white men appeared upon the scene, having been lured to the meadows, with the request that their services were needed in burying the dead. Some of them remained, willingly or by coercion, to participate in the massacre which followed. The Surrender--Treachery of Their Captors During the lull following the first attack, the emigrants formed their wagons in a ring and threw up breastworks for their protection, awaiting the onslaught which they knew was sure to come. Some time was spent by the Indians and their white allies discussing the fate of the unfortunate emigrants. The victims discovered that white men were in league with the Indians, and this knowledge sealed their fate. It was determined by those making the attack that no emigrant should live who could tell the tale. On the morning of Friday the 11th, Lee induced the emigrants to surrender under promise of protection and conveyance to a place of safety. They were led to a place where the Indians were in ambush, and at a given signal a volley of shots rang out, both Indians and white men participating in the outrage. Seventeen children of tender years--ranging in age from a few months to seven years--were all that were spared. These children were cared for by the settlers until the government by act of Congress returned them to their friends in Arkansas. A Bloody Oath The white men who engaged in this horrible slaughter entered into a league, by a strong and binding oath, that they would never reveal the part they played in this gruesome tragedy. A false report was forwarded to Governor Young. Lee also reported in person, laying the blame solely to the Indians. Governor Young wept bitterly and was horrified at the recital of the tale. The Execution of Lee For several years the facts relating to the tragedy were unknown, but gradually the truth leaked out and an investigation was made of the affair. John D. Lee was excommunicated from the Church with the injunction from President Young that under no circumstances should he ever be admitted as a member again. Action was also taken against others as the truth became known. In later years Lee was convicted of the crime and paid the penalty with his life. His execution took place on the site of the horrid scene. Others who were implicated fled from the territory and died fugitives. While they thus evaded the justice which earthly tribunals might inflict, they still await the trial for their crime before a Higher Court where justice never fails. Notes 1. "It may as well be understood at the outset that this horrible crime so often and so persistently charged upon the "Mormon" Church and its leaders, was the crime of an individual, the crime of a fanatic of the worst stamp, one who was a member of the "Mormon" Church, but of whose intentions the Church knew nothing, and whose bloody acts, the members of the Church, high and low, regard with as much abhorrence as any out of the Church. Indeed, the blow fell upon the brotherhood with threefold force and damage. There was the cruelty of it, which wrung their hearts; and there was the strength it lent their enemies further to malign and molest them. The "Mormons" denounce the Mountain Meadows Massacre, and every act connected therewith, as earnestly and honestly as any in the outside world. This is abundantly proved and may be accepted as a historical fact. (Bancroft's _History of Utah_, p. 544) Chapter 45 The Army in Utah 1858-1862 Demoralizing Effects of the Army's Presence It was the part of wisdom for President Brigham Young and his associates to insist on the camp of the army being far removed from Salt Lake City. It was with reluctance that their commander complied with that request, which was enforced by the peace commissioners. Very little good came to the people of Utah from the presence in their midst, of an armed force, with all its attendant camp followers. It is true that the people benefited in a financial way. They were able to dispose of their products for ready cash and clothing; but they could have managed to live--as they did before the army came--without these advantages, which, of course, they were ready to receive. There was no debauchery, no immorality or fear of thieves breaking in to steal, in the communities of the Latter-day Saints, before the strangers to their faith came in. With the army all these attendant evils were introduced. The worst element with the army was, of course, the camp following--the freighters and hangers-on, who were not subject to the rigid discipline of army regulation. Yet, much of the evil which resulted, can be traced to subordinate officers and men of the ranks. With many of these, moral rectitude was a thing unknown; and woe to the foolish creatures who, like flies caught in a spider-web, were lured into camp. To add to the difficulties, many of the enlisted men filled their term of service and were discharged. Usually they were in possession of very little means, and if a balance of pay was due them, it was soon squandered. Such characters flocked to Salt Lake City and other towns, where they became a terror to the inhabitants. Because of this, it became necessary to increase the police force of Salt Lake City, at least four fold. Appeals were made to Governor Cumming to get him to use his influence to have the discharged men marched beyond the borders of the territory. The governor took the matter up with General Johnston, with the result that the condition was relieved in this respect to some small degree. However, the situation could not fully be controlled by these officers, and as long as Camp Floyd (later Crittenden) was occupied by the troops, demoralizing agencies were at work, and the people were constantly in a state of agitation. Governor Cumming's Report In reporting affairs in Utah to the Secretary of State, Governor Cumming made the following observations: "Persons unbiased by prejudice who have visited this Territory will, I think, agree in the opinion that a community is seldom seen more marked by quiet and peaceable diligence than that of the Mormons. "After the passage of the army, hundreds of adventurers were attracted to these valleys, and met here some congenial spirits. Banded together for rapine and acts of violence, they have stolen large herds of horses and mules. Many of these men, maddened by intemperance, or rendered desperate by losses at the gaming table, or by various other causes, have shed each other's blood in frequent conflicts, and secret assassinations. These lawless and bloody deeds are committed by them almost daily with impunity, and when their atrocity and frequency shock the public mind, it has become the custom with a certain set of people to exclaim against the people of Utah; but it is an injustice to impute the acts of these desperadoes to the community in general. With an equal show of justice might they be attributed to the inhabitants of the States and Territories whence these men have so recently emigrated." The New Federal Officers Chief Justice Delano R. Eckels and the new secretary of the territory, John Hartnett, arrived in Utah with the army. Jacob Forney, the superintendent of Indian affairs, arrived with the peace commissioners, and Judge Charles E. Sinclair and Attorney Alexander Wilson came near the end of July. The third judge, John Cradlebaugh, did not arrive until November. None of these officers were members of the Church. After he had taken the oath of office, Chief Justice Eckels took up his residence at Camp Floyd and Judge Sinclair made his headquarters in Salt Lake City. Judge Cradlebaugh opened his court in Provo in March, 1859, although the seat of his district was Fillmore. "Progress of Civilization" The majority of the government officials sent to Utah during territorial days came obsessed with the idea that the "Mormons" were an unpatriotic and ignorant class of people, bound by blind obedience to the will of a set of knaves who presided over them. When a new government appointee came to Utah, usually he felt it incumbent upon him to begin his labors with a lecture to the people on loyalty and morality, and advise them to cast off the yoke of ignorance which bound them. These would-be reformers at times gave expression to the thought that they had brought civilization among the "Mormons" and were endeavoring to reform them. At the time of the return to the east in 1858, of one official--who had been notoriously corrupt and immoral in his conduct while in Utah--a number of the civil and military officers and some non-"Mormon" merchants tendered him a dinner. In the course of their hilarity they expressed the satisfaction he would feel in joining his "family and friends in a moral and civilized community." Such expressions as this led President Brigham Young, who was a sorrowful witness of the scenes of debauchery and crime practiced by some of these "reformers," to say to another retiring official who was about to depart: "When you get back to the states, no doubt you will be asked many questions about me. I wish you would tell them that I am here, watching the progress of civilization." That some of these individuals were sincere, there can be no question, and they should have credit for honest conviction. However it was impossible for them to see the situation from the "Mormon" viewpoint. They came with pre-conceived ideas regarding the doctrines and practices of the Latter-day Saints, and were greatly prejudiced against them. Their prejudice stood in their own light so that they took no trouble to investigate or try to understand. In most cases it was sufficient to know that the "Mormons" were a peculiar people with a strange belief, in conflict with the doctrines of other people. Many of these officers, however, were insincere. They were guilty of the very sins with which they accused the Latter-day Saints, and yet they brazenly sat in judgment and condemned the Saints, while they, themselves, were guilty of revolting crimes. Attitude of the Judges Chief Justice Eckels was given to drunkenness and was grossly immoral; yet he felt it his duty to advise that indictments be issued against the leaders of the Church for the practice of plural marriage. He did not know just how to handle the situation, for there were no statutes either in the territory or in the United States to punish such a thing. Therefore he attempted to place the matter under the old Mexican law which had no application in United States territory. Associate Justice Sinclair, who was usually drunk, commenced his duties on the bench by charging the grand jury of his court, to indict ex-Governor Brigham Young, General Daniel H. Wells, and other "Mormon" leaders, for treason, on the ground that President Buchanan's pardon, "while a public act in the history of the country," yet it was a thing of which his court could not "take judicial cognizance." United States Attorney Alexander Wilson took a different view and so expressed himself at length before the grand jury in open court, stating "that there are now no acts of sedition, treason, or rebellion against the government of the United States in this territory." For that reason he would not present bills or bring action against any inhabitant of the territory on such a charge. Bitterness of Cradlebaugh Judge Cradlebaugh manifested a very bitter spirit against the leaders of the Church. When he opened court at Provo, he made a demand on General Johnston for several companies of troops from Camp Floyd, and a detachment was furnished him. The reason the judge gave for this action was that the presence of the soldiers was necessary to preserve the peace, and take care of the prisoners because there was no jail in Provo. The real reason was a desire to insult the people of the town and to intimidate witnesses before the court. Inside of two weeks there were about one thousand men in arms surrounding the court house. Protest of the Citizens Instead of keeping the peace, the presence of the troops was a menace to the peace of the town. Five hundred citizens righteously and vigorously protested against the insult in an address to the mayor and city council. They declared that their "feelings were aggrieved and outraged" by the appearance of a military force surrounding the court and infesting the halls of justice, and they considered it a "high handed outrage, a direct infringement upon the rights of American citizens and a gross violation of their liberties and municipal immunities." The judge was informed by the mayor and city council of the petition and was asked for the immediate removal of the troops beyond the city limits. It was declared that their presence made it very difficult for the officers of the city to preserve the peace. The judge refused to listen to the appeal. Later another vigorous protest was made by the city officials, who declared that soldiers had been caught breaking into houses; they had engaged in drunken street brawls and had otherwise disturbed the peace. However, Judge Cradlebaugh turned a deaf ear to all appeals. Governor Cumming's Proclamation Governor Cumming visited Provo in the month of March, and to him an appeal was made by the mayor and council. The governor could see the situation for himself, and forwarded a communication to General Johnston requesting him to withdraw the troops. General Johnston refused to hearken to the request of the governor, on the grounds that he was there to serve each of the coordinate branches of the territorial civil government, and was subject to the judicial as well as to the executive department. Upon this refusal of the commander of the troops, Governor Cumming issued a proclamation protesting against the presence of the military force which had been called to Provo without his sanction and contrary to the instructions given him by the government. Their presence, said the governor, had a tendency to terrify the inhabitants and disturb the peace. All future movements of the troops should be at his direction in accordance with his instructions from Washington. Result of the Conflict The result of this conflict in authority was that Judge Cradlebaugh and his associate, Judge Sinclair, sent a communication to the attorney-general of the United States, Jeremiah S. Black, in relation to the matter. Other letters were sent by Judge Eckels to the secretary of state and by General Johnston to the secretary of war. The secretary of state wrote to Governor Cumming for the facts which were furnished. When the replies were received, the officious judges were rebuked and given to understand that the armed forces in the territory were subject to the command of the executive. Said the attorney general: "The governor is the supreme executive of the territory. He is responsible for the public peace. From the general law of the land, the nature of his office, and the instructions he received from the state department, it ought to have been understood that he alone had power to issue a requisition for the movement of troops from one part of the territory to another." He further stated that "the condition of things in Utah made it extremely desirable that the judges appointed for that territory should confine themselves strictly within their own official sphere," and leave accusations to the district attorney, and arrests to the marshal, who was responsible for the safe-keeping of criminals. Attempt to Remove Governor Cumming The rebuke from Washington was naturally very displeasing to the judges, who were thus confined to the duties of their office. In Camp Floyd there was manifestation of displeasure. A mass meeting was held and an address was issued in which the "Mormons" were accused of disloyalty and it was set forth that a great wrong had been done in forcing the withdrawal of the troops from the protection of the courts. The wrath of the disgruntled camp was also turned against Governor Cumming, and the attempt was made to have him removed from office. This might have been accomplished through the influence of General Johnston, had not Colonel Thomas L. Kane once more come to the rescue. Attack on President Young When Judge Cradlebaugh organized his court at Provo, he expressed his determination to investigate the Mountain Meadows massacre and other crimes. This action would have been commendable if it had been taken with a desire to execute justice, but it was a flagrant attempt to connect President Young and the leading Church authorities with the crime. He inferred that the guilty parties were among the leaders of the Church and should be brought to justice. Later, accompanied by a United States deputy marshal and a detachment of troops, he visited southern Utah and collected what evidence could be obtained respecting the Mountain Meadows massacre, leaving no stone unturned in the endeavor to implicate President Brigham Young and others, in which attempt he miserably failed. Nevertheless, to the grand jury he said: "The very fact of such a case as that of the Mountain Meadows shows that there was some person high in the estimation of the people, and it was done by that authority; . . . and unless you do your duty, such will be the view that will be taken of it. You can know no law but the laws of the United States and the laws you have here. No person can commit crimes and say they are authorized by higher authorities, and if they have any such notions they will have to dispel them." Cradlebaugh's Insult to the Jury As the grand jury failed to act with the promptness he thought they should, the judge dismissed them "as an evidently useless appendage of a court of justice." This unjustifiable attack was resented by the grand jury in a written protest. In a spirit of anger the judge dismissed criminals who were before his court awaiting trial on grave charges, giving for his reason the following excuse: "When this people ('Mormons') come to their reason, and manifest a disposition to punish their own high offenders, it will be time to enforce the laws also for their protection. If this court cannot bring you to a proper sense of your duty, it can at least turn the savages in custody loose upon you." Attempt to Capture President Young Another attempt was made about this time to get President Young in the toils of the law on a groundless charge. It appears that a number of criminals at Camp Floyd plotted to rob the government. They hired a young engraver in Salt Lake City to duplicate the plate used by the quartermaster at Camp Floyd in drawing on the government at St. Louis and New York. The work was done, but the fraud was detected, and a man by the name of Brewer was arrested. He turned state's evidence and threw the responsibility for the deed upon the engraver who had been hired to do the work. As someone in the office of President Young had furnished the paper on which the counterfeit notes were printed, the army officers felt that they had a case against President Young, and manifested their great pleasure at the prospect of implicating him. The officers entered into a plot to secure his arrest. Thinking that an attempt to take him openly would meet with resistance, the army was to be ordered to Salt Lake City and the artillery was to make a breach in the wall surrounding his premises, through which they would enter to secure President Young a captive, and then carry him to Camp Floyd for trial. Governor Cumming's Stand This plan was presented to Governor Cumming, who listened to the plotters and examined their papers. "They rubbed their hands," said the governor, "and were jubilant; they had got the dead wood on Brigham Young. I was indignant, sir, and told them, By ----, gentlemen, you can't do it! When you have a right to take Brigham Young, gentlemen, you shall have him without creeping through walls. You shall enter by his door with heads erect as becomes representatives of your government. But till that time, gentlemen, you can't touch Brigham Young." The plotters were greatly disappointed and returned to Camp Floyd threatening to act in opposition to the executive. Because of these rumors, Governor Cumming ordered General Daniel H. Wells to be prepared with the militia to repel any such attack. It was a courageous thing for the governor to do in the face of the strong feeling of opposition existing at Camp Floyd against President Young. Departure of the Army As long as the army remained in Utah, such conditions prevailed. In February, 1860, General Johnston departed from Camp Floyd to go to Washington. He went by way of California and the Isthmus of Panama. Shortly after, he was found leading an army of the South against an army of the North, in the war of the Rebellion, endeavoring to destroy the Union. In the battle of Shiloh he was killed while commanding the Confederate forces. In 1861, Camp Floyd, then called Fort Crittenden, was abandoned. Retirement of Governor Cumming Governor Cumming departed from Utah in May, 1861, a short time before his term of office expired, and returned to his old home in Georgia. His departure was much regretted, for he had served the people faithfully and well, discharging every obligation as he saw his duty, without fear or favor of men. The people certainly had good reason for regret, as his successors quite generally were men of a very different stamp. The "Mormon" People and the Rebellion The loyalty of the Latter-day Saints to the United States had frequently been questioned by their enemies and those unacquainted with them. When the war of the Rebellion broke out, the Saints again manifested their loyalty to the Union. When the telegraph line across the continent was completed, in October, 1861, President Brigham Young was courteously tendered the privilege of sending the first message from Salt Lake City. It was to the president of the telegraph company, Mr. J. H. Wade, as follows: "Sir: Permit me to congratulate you upon the completion of the Overland Telegraph Lines west to this city, to commend the energy displayed by yourself and associates in the rapid and successful prosecution of a work so beneficial; and to express the wish that its use may ever tend to promote the true interests of the dwellers upon both the Atlantic and Pacific slopes of our continent. "Utah has not seceded, but is firm for the Constitution and laws of our once happy country, and is warmly interested in such useful enterprises as the one so far completed." In making his reply, President Wade expressed gratitude to President Young, that his, the first message to pass over the line, "should express so unmistakably the patriotism and union-loving sentiments" of himself and people. In April, 1862, President Lincoln requested President Brigham Young to raise a force of cavalry to guard the overland route, which was promptly done. Before the request came, the offer was made by President Young to protect that route. Moreover, while many states were endeavoring to get out of the Union, the "Mormons" were petitioning Congress to get in. This privilege of state government was denied them. The denial was very largely due to the hostile attitude of the new officials, Governor Stephen S. Harding, and two of the territorial judges, Charles B. Waite and Thomas J. Drake, who were decidedly unfriendly to the people of the territory. Other reasons given were the general feeling of opposition to the faith of the Latter-day Saints--especially against the practice of plural marriage, and the belief, which still erroneously persisted, that they were disloyal. "An un-American condition of affairs was supposed to exist here," so writes Orson F. Whitney, "hostile to the Government and subversive of morality and civilization. Priestcraft, polygamy, and murder were thought to be the chief cornerstones of 'Mormonism.' A union of Church and State was alleged. It was charged that the 'Mormon' people were under the sway of an ecclesiastical despotism which 'overshadowed and controlled their opinions, actions, property, and lives, penetrating and supervising social and business circles, and requiring implicit obedience to the counsel of the Church, as a duty paramount to all the obligations of morality, society, allegiance and law.'"[1] Notes 1. Whitney's _Popular History of Utah_, page 183. Chapter 46 A Period of Strife and Bitterness 1862-1870 The "Anti-Bigamy Law" Instead of granting statehood in answer to the petition of the people of Utah, Congress passed an "anti-bigamy law" in opposition to the practice of plural marriage. It was presented to the house of representatives by Justin R. Morrill of Vermont, but was instigated by Governor Harding and Judges Waite and Drake. The bill--the first of the kind to be placed on the statutes--was signed by President Lincoln, July 8, 1862. It defined plural marriage as bigamy, and made the contracting of such a marriage punishable by a fine of five hundred dollars and imprisonment for a term of five years. This law was considered by many leading attorneys and others not "Mormons," as being unconstitutional. It was not enforced, President Lincoln's policy being to let the "Mormons" alone. Among the features which helped to make it inoperative was the provision, aimed at the Church, forbidding religious bodies in territories to hold real estate in value to exceed fifty thousand dollars. An effort was made by Governor Harding, in 1863, to have Brigham Young punished under this law. He was taken before Judge Kinney and placed under bonds, but the grand jury failed to take action and the case was dropped. Attempted Legislation Against the "Mormons" The governor and two judges went even further in their desire to obtain legislation effecting the citizens of Utah. They entered into a conspiracy to have removed many powers vested in the loyal officers and place them under federal control. Among these changes they proposed that Congress limit the powers of the county courts to the probating of wills, issuing titles of administration and guardianship; place in the hands of the United States marshal the power to summon jurors as he might think proper--a thing that would have proved very disadvantageous to the Saints--and give the governor full power to appoint all the officers of the militia, and designate the days when the companies should drill. When this proposed legislation was presented in Congress and it was learned who the authors were, it caused great indignation in Utah. A mass meeting was held and the guilty officials were asked to resign, which they refused to do. A petition was sent to Washington asking for their removal and for the appointment of "good men in their stead." A counter petition was sent from the companies of California volunteers, who were stationed at the time in the valley. While the people did not get all they asked for, the governor was removed and James Duane Doty, superintendent of Indian affairs in the territory, and a much better man, was chosen in his place. The California Volunteers Very soon after the departure of Johnston's army, the people of Utah were inflicted with the presence of other troops. These were volunteers from California and Nevada, about seven hundred strong, who were detained in Salt Lake City, as they were on their way to the East to take part in the Civil War. They were under the command of Colonel (later General) Patrick Edward Connor, who greatly desired to take active part in the war. He was a man whose loyalty to the United States was of the highest order. When he was commanded to stay in Utah, he was exceedingly disappointed. Secretary of War Edward Stanton--who was extremely distrustful of the "Mormons"--stationed Colonel Connor at Salt Lake City ostensibly to guard the telegraph and mail route, but more particularly to watch the "Mormons." Connor established his headquarters on the foothills east of Salt Lake City, naming the place Camp Douglas, in honor of Stephen A. Douglas. He was extremely prejudiced against the Latter-day Saints, and lost no occasion to manifest his bitter feelings in public or in private; so obsessed was he that "no good thing could come out of Utah." Every word, every action of the "Mormons," was falsely interpreted; and provocation given by him to antagonize the leaders of the Church whom he considered to be disloyal. The Union Vedette Under his direction an anti-"Mormon" paper edited by Captain Charles H. Hempstead was published at Camp Douglas and later in the city. It was called the _Union Vedette_, the mission of which was to fight "Mormonism." Connor also attempted to establish military rule instead of civil authority, thus depriving the citizens of their rights. Mining in Utah To Patrick E. Connor is given credit for starting the mining industry in Utah. His motives, however, were not entirely commendable. If he is to be judged by his own words, his main purpose was not to "get gain" or to increase the circulation of the precious metals, but to cause an influx of "a large Gentile and loyal population sufficient by peaceful means and through the ballot-box to overwhelm the Mormons by mere force of numbers, and thus wrest from the Church--disloyal and traitorous to the core--the absolute and tyrannical control of temporal and civil affairs." He was acquainted with the fact that President Young had advised the Saints to develop the industries of agriculture and establish needful factories that they might be self-sustaining, and leave mining alone for later consideration. This advice was very wise, for in the days of pioneer life, and when the commonwealth was young, it was necessary that the people be able to support themselves. They could not live on gold and silver, but they could on the products of the soil; and they could keep warm from the spinning of wool and the manufacture of cloth out of which to make their clothing. The advice of President Young was the advice which governed the Pilgrims when they landed on the shores of America; but it seemed to be very distasteful and unpatriotic to men of little souls. All goods brought to the territory from abroad, before the advent of the railroad, had to be hauled by team upwards of a thousand miles, and with the constantly increasing population, all hands were needed to labor in producing what the people consumed. Even then, for a long time it was a difficult task, for several years were extremely lean due to the ravages of grasshoppers and crickets, and because of other obstacles unforeseen. If the Saints had run off to develop mines, they would have sealed their own doom in the days of their pioneering. Moreover, the experience of the past, in 1849 and subsequently, when the California gold rush was on, taught them that the development of the mining industry would bring to the territory the riffraff and scum of humanity. This would mean the increase of crime and decrease of law and order. Why the Latter-day Saints Settled in Utah The Latter-day Saints came to the valleys of the mountains primarily to worship the Lord and to keep his commandments; also to develop a peaceful commonwealth where others of their faith might be gathered to enjoy the fruits of their labors without molestation. The False Attitude of General Connor The attitude of General Connor, and all who agreed with him, was basely false. Brigham Young was not opposed to the development of mines, but he was farsighted enough to understand--which many of his petty critics could not understand--that there were other duties more important and substantial, which held precedence, at least in the lives of the Latter-day Saints, in the development of the territory. It should be said to the credit of General Patrick E. Connor, who manifested so much bitterness in the early sixties, that after remaining in Utah for several years, his feelings towards the "Mormon" people greatly softened. When it did become possible for a ray of light and truth to penetrate his prejudices, he discovered that the Latter-day Saints were not such disloyal citizens after all. Inspiration of Brigham Young President Brigham Young was a practical man by nature, but, aided by the inspiration of the Spirit of the Lord, his wisdom in the establishment of cities, villages, and industries, was far beyond his human possibilities. On many an occasion when the settlers of a selected site had chosen the low lands near the center of the valleys, he instructed them to move higher up near the foothills; and at times against their judgment settlers were advised to move to less favorable looking land than that which they had chosen. Time has proved that their leader was possessed of the inspiration which he was entitled to receive. Home Industries From the very beginning of Utah's history, President Young taught the people the necessity of establishing home industries and becoming self supporting. In these various ventures, he invariably took the lead. In the very earliest times, he advocated the cultivation of cotton in the "Dixie" land; the building of mills and factories; the harnessing of the mountain streams for power; and the development of the natural resources of the country which would be of material benefit to the people. His discourses were not confined to spiritual themes, but were ofttimes devoted to the building of roads and fences, the cultivation of the soil, the planting of vineyards and orchards, the raising of sheep and cattle, and all other useful things which would tend to encourage the members of the Church in obtaining temporal blessings, that they might live in comfort and prosperity. Had the people always followed his advice, it would have been better for them. Plotters Against the Peace Due to the malicious activities of many territorial officials, and the constant desire on the part of others not of the Church who came to Utah, to "civilize" and "reform" the Latter-day Saints, feelings of unfriendliness existed between members of the Church and "outsiders." The continued attacks made by General Connor and Captain Hempstead, the editor of the _Union Vedette_, upon the Church and its authorities, had a tendency to increase this feeling. During, and after the close of the Civil War, Utah was infested with a set of characters who seemed determined to make trouble. The "Gentile" population at that time was about three hundred, the majority of whom were honorable citizens, but among them were to be found many bitter enemies of the Church, bent upon its destruction. Some of the latter had gone into business hoping to receive the patronage of the Latter-day Saints, but at the same time they were plotting against the Church, which they bitterly hated. The Killing of Brassfield To add to the unfortunate condition which divided the people, there occurred in Salt Lake City, in 1866, two shocking murders. The first of these was the killing of S. Newton Brassfield, a freighter, who came to Utah from Nevada. He induced a plural wife to forsake her husband while the husband was in the mission field. Brassfield then married the woman, the ceremony being performed by Judge Solomon P. McCurdy of the Supreme Court of Utah. It was stated on good authority that Brassfield had deserted his wife and family before he came to Utah. This charge was denied by some of his defenders but strongly affirmed by individuals who claimed to speak from personal knowledge. One evening in April, as he was entering his boarding house, he was shot and killed by some person who made his escape in the dark and was never discovered. The Robinson Murder The second killing was that of Dr. J. King Robinson who was decoyed from his home, one night in October, under the pretext that his professional services were needed. A short distance from his home he was set upon by a band of ruffians and severely beaten and then killed. The motive for the crime remains a mystery. Dr. Robinson had been in controversy with the city corporation over property, but the matter had been settled by the supreme court of Utah in favor of the city and could not have been the basis for the murder. It is presumed by some that his assailants did not intend to take his life, but merely administer to him a severe beating for some personal or fancied wrong; but being recognized, they determined on killing him for their protection. According to the custom of the times, the attempt was made to fasten the responsibility for these murders upon the authorities of the Church. Such accusations were openly made by prominent attorneys at the investigation of the Robinson murder. Naturally President Young was indignant, and challenged his traducers to produce their proof. He was ready to go to court, be examined, and have the most thorough investigation made that the country could furnish. He denounced the crime as on a par with the killing of Joseph and Hyrum Smith, the Haun's Mill massacre and the tragedy at Mountain Meadows. Rewards were offered for the arrest, by the city, the county, and by private subscription, amounting to the sum of nine thousand dollars. President Young headed the list with five hundred dollars. When the effort failed to connect the authorities of the Church with the crime, the ardor of some who had been most insistent that the guilty parties be punished, cooled considerably and they lost interest in the case. General Sherman to Brigham Young Following the Brassfield killing, reports were sent out through the country blaming the homicide on the "Mormon" people. General William T. Sherman, then stationed at St. Louis, wired President Brigham Young stating that "responsible officers" had informed him that four "Gentiles" had been murdered by "Mormons." As Utah was under his military jurisdiction, he declared that he was bound to give protection to all citizens and murders must be punished and wrongs avenged, if "committed against any American citizens even in remote Utah." President Young's Answer In replying to General Sherman's telegram, President Young thanked him for the opportunity of presenting the facts. He said, dispatches sent from Utah to the East were not reliable; there had been no such assassinations as the General had been led to believe. "On May 17, a soldier shot a gentleman named Mayfield, and a Mr. Brassfield came home and seduced a Mormon's wife, and was shot on the street by some unknown person; but neither I nor the community at large knew any more about it than an inhabitant of St. Louis. Citizens who are not of our faith do not suffer from intimidation here. In no other communities could men pursue the course many do here without experiencing the vengeance of a vigilance committee." President Young closed his telegram as follows: "There are a few speculators here who are anxious to make it appear that American citizens' lives are in danger through religious fanaticism, hoping thereby to have troops sent here to make money out of contracts. Gentiles' lives are as safe here as 'Mormons' and acts of violence occur more rarely in this city than any other of its size in any of the new States or Territories." Citizens of Utah to General Sherman Another telegram was sent by prominent "Gentile" citizens of Utah, confirming the telegram of President Young. Among the signers were some of the leading business men and officers from Camp Douglas. General Sherman replied to President Young as follows: "Sir: Your dispatch is received and I am much gratified at its substance and spirit." A Proposed "Gentile" Exodus Due to the bitterness existing in Utah, President Brigham Young counseled the "Mormon" people not to patronize business institutions which were run by the enemies of the people. This was as a matter of self-defence and preservation. The result of this counsel was that a communication from "Gentile" merchants and addressed to the Church authorities, was received in which they agreed to leave the territory on certain conditions. Their conditions were as follows: The Church would guarantee the payment of their outstanding accounts owing to them by the members of the Church, and the purchase of their merchandise, chattles, houses, improvements, etc., at a cash valuation, after a deduction of twenty-five per cent had been made from the total amount. "To the fulfilment of the above," said they, "we hold ourselves ready at any time, to enter into negotiations, and on final arrangement being made and terms of sale complied with, we shall freely leave the Territory." President Young Answers the Merchants In a signed communication dated Dec. 21, 1866, President Young declined to entertain their offer. He kindly pointed out to them that if they could secure such sales, they would make more money than merchants had ever made before, and perhaps "Mormon" merchants would like to sell out on the same kind of terms. They were at liberty to remain or go, just as they pleased; no intimidation or coercion had been used in the community to have them stop trading with any class, and no man had been ostracised because he was not of the "Mormon" faith. Every man who had dealt fairly and honestly, and confined his attention to his legitimate business, whatever his creed, had found friendship among the Latter-day Saints. "To be adverse to Gentiles, or Jews, because they are Jews," said President Young, "is in direct opposition to the genius of our religion. It matters not what a man's creed is . . . he will receive kindness and friendship from us, and we have not the least objection to doing business with him; if in his dealings he acts in accordance with the principles of right and deport himself as a good, law-abiding citizen should." Attention was called to the fact that there were those doing business in the territory who for years had been the avowed enemies of the community. The disrupture and overthrow of the Church had been the object of their labors. "Missionaries of evil, there have been no arts too base, no stratagems too vile for them to use to bring about their nefarious ends," said President Young. While soliciting the patronage of the people, from whom they drew their support, they had used their means thus derived "in the most shameless and abandoned manner," to destroy the very people whose favor they found it to their interest to court. They had "fostered vice and vicious institutions to oppose the unanimously expressed will of the people, to increase disorder, and to change the city from a condition of peace and quietude to lawless anarchy." The question was asked what claims such persons could have upon the patronage of the community, and what community on the earth "would be so besotted as to uphold and foster men whose aim is to destroy them." In closing his epistle, President Young declared: "It is to oppose these men whom I have described, and to these alone that I am opposed, and I am determined to use my influence to have the citizens here stop dealing with them and deal with honorable men." Two days later in a discourse before the Saints, President Young said: "We advise you to pass by the shops and stores of your enemies and let them alone, but give your means into the hands of men who are honest men, honorable men, and upright men--men who will deal justly and truly with all. Shall we deal with the Jew? Yes. With those who call themselves Gentiles? Certainly. We calculate to continue to deal with them."[1] Building of the Tabernacle In 1867 the Salt Lake Tabernacle which was begun in 1863, was completed. It is one of the most remarkable buildings in the world. The building is elliptical in shape and is one hundred and fifty feet wide and two hundred and fifty feet in length. The roof is a self-supporting wooden structure, which was originally fastened together without nails, wooden pins and rawhide being used in lieu thereof. It rests upon buttresses of red sandstone set about twelve feet apart. The acoustic powers are marvelous. The building also contains a pipe organ which was the largest in the world, when built. The organ was originally the work of Joseph Ridges, of Salt Lake City, and was made out of native timber. Since the time of its construction it has been remodeled and kept in constant repair. The October Conference 1867 The October Conference of the Church in 1867, was held in the new Tabernacle which was nearing completion. On this occasion one hundred and sixty-three persons were called to go and strengthen the settlements in southern Utah, and the Saints were called on to assist in the gathering of the poor from Great Britain and other foreign lands. Elder Joseph F. Smith, son of Patriarch Hyrum Smith, was called to fill a vacancy in the council of the twelve, caused by the apostasy of Amasa M. Lyman. The Deseret Telegraph At a special conference of the Church held April 10, 1865, it was agreed to build a telegraph line throughout the settlements in Utah. The members of the Church were called upon to assist in this worthy undertaking. Between the years 1865 and 1867, five hundred miles of line were constructed at a cost of one hundred and fifty dollars per mile. This placed the principal settlements of the territory in ready communication with Salt Lake City. Towns in Idaho and Nevada were also reached. By means of this telegraph line, the authorities of the Church--for it was a Church enterprise--were able to facilitate their business and save many miles of weary travel and great expense, in the forwarding of instructions to the people. This line remained under the control of the Church until 1900, when it was merged into the Western Union System. Death of President Heber C. Kimball President Heber C. Kimball, first counselor to President Brigham Young, died in Salt Lake City, June 22, 1868. He was one of the original members called into the council of the twelve, and the "father" of the British Mission. President Kimball was greatly blessed with the spirit of prophecy; was bold and fearless, and never faltered in his integrity to the truth. At the general conference in October, George A. Smith of the council of the twelve, and cousin of the Prophet Joseph and Patriarch Hyrum Smith, was chosen and sustained to fill the vacancy in the First Presidency. Brigham Young Jr., was sustained as one of the apostles, succeeding Elder Smith in that body. The Coming of the Railroad Another great change in Utah was brought to pass in the completion of the trans-continental railway. The railroad, together with the telegraph which spanned the country from sea to sea, brought the people of the territory in closer communication with the outside world. Isolation of the people of the Great Basin was now a thing of the past. Under the direction of President Young, much of the grading, especially from Echo Canyon to Ogden, the most difficult part of the way, was done by members of the Church. The last spike uniting the East and the West with bands of steel, was driven at the junction of the two roads--the Central Pacific and the Union Pacific--at Promontory, Utah, May 10, 1869. There was assembled on that occasion a great concourse of people, numbering eleven hundred souls. The officials of both roads, and many leading men, including newspaper representatives from all parts of the country, had come by train from East and West to witness this wonderful epoch in our American history. The Utah Local Lines The trans-continental railways passed through Ogden. When it was contemplated that Salt Lake City would not be on the line, President Young remarked: "If the company which first arrives should deem it to their advantage to leave us out in the cold, we will not be so far off, but we can have a branch line for the advantage of this city." The same day that the Union Pacific road finished laying rails in Ogden there was organized in Salt Lake City, the Utah Central Railway. This road and subsequently other local roads in Utah, were promoted by President Young and other members of the Church. In May, 1869, ground was broken, President Young removing the first earth, and the last spike on this road between Salt Lake City and Ogden was driven January 10, 1870. The Utah Central Railway connected Salt Lake City with the outside world, and proved to all people, that there was no desire on the part of the Latter-day Saints to be exclusive and isolated from their fellowmen. No longer were immigrants to come by handcart and ox-team. Proposed Anti-"Mormon" Legislation The unfavorable attitude of certain merchants and others towards the Church naturally resulted in a movement for self-protection. The coming of the railroad was looked upon by the enemies of the Latter-day Saints as a means by which the "redemption" of the territory from "Mormon" dominion was to be brought to pass. They declared with a feeling of delight that when Utah was connected with the outside world by rail, there would come such an influx of "Gentiles" that the "Mormon" population would be overwhelmed. There were many open threats, and that too, by officials, that when that time should come there would be instituted a crusade against the members of the Church to deprive them of their liberties. The Saints were wrongfully accused of being opposed to the coming of the railroad because they feared such a result. The fact, however, was that President Young and the presiding brethren did all in their power to have the road pass through Salt Lake City rather than Ogden. Mass meetings were held and every endeavor made to accomplish this purpose, and when it failed, President Young headed a movement, as stated, to make connection by building a railroad from Salt Lake City to Ogden. The Wade and Cragin Bills Nor did these individuals who opposed the Church wait for the coming of the railroad to commence their determined effort to deprive the people of their inherent rights. Appeals were made to Congress, and bills, having their origin within the territory, were presented intended to curtail the liberties of the people. In 1866 a measure was presented, known as the Wade Bill, providing for the destruction of local government in the territory. This was followed by the Cragin Bill in 1869, following the same lines, but still more drastic. The intent of these measures was to place in the hands of the governor the sole power to appoint and commission all the local officers in the territory, and remove the people from a voice in government. All juries, grand and petit, were to be selected by the United States marshal. For a "Mormon" minister to solemnize a marriage was to be a criminal act, the property of the Church, excepting twenty thousand dollars, was to be taxed, and the Church be denied from making rules and regulations respecting fellowship of its members. The governor of the territory was to become the financial head of the Church, though not a member, and the trustee-in-trust, under heavy penalty of fine and imprisonment, was required to make full and complete and annual reports to that individual accounting for "all Church properties, moneys in banks, notes, deposits with the Church," etc. All this, and more, was contemplated in free America where "life, liberty and the pursuit of happiness" are guaranteed as inalienable rights. The Cullom Bill A few days later another bill just as radical in its features was presented in Congress by Shelby M. Cullom, of Illinois, and was substituted for the Cragin Bill by consent of Mr. Cragin. This measure was prepared by Robert N. Baskin of Salt Lake City, one of the most bitter and inconsiderate enemies ever arrayed against the Church. Fortunately for the Latter-day Saints, none of these measures were at the time enacted into law. Co-operation for Defense The attitude of local anti-"Mormons," coupled with the proposed unfavorable and inhuman legislation, naturally drove the members of the Church closer together. It was proposed in self-protection that there be organized throughout the various settlements a chain of co-operative stores, and that the people trade with each other rather than with their enemies. And if the proposed threats were to be fulfilled, the enemies of the Church who came to Utah to do business would have to bring their customers with them, for the Saints would not patronize them. Based upon this proposition a parent institution was established in Salt Lake City, in which all the "Mormon" people were invited to take stock. This commercial house, known as Zion's Co-operative Mercantile Institution, opened its doors for business in 1869, and the following year was incorporated. In a circular announcing their intentions it was stated by the brethren that they were "convinced of the impolicy of leaving the trade and commerce of the territory to the conduct of strangers," and therefore "it was advisable that the people of Utah should become their own merchants" and "unite in a system of co-operation for the transaction of their own business." In this way there could be a consolidation of the mercantile stores in which all the people might be interested, and receive their merchandise based on a small margin of profit. Branches were established in nearly every settlement and were beneficial to the people while that condition lasted. A Change of Feeling Fortunately there has been a change of feeling in the land and the necessity for such a movement has departed. However, while the full object of the co-operative movement was not accomplished it was a factor for the leveling of prices and the destruction of what has been spoken of so commonly in later years--the "profiteer." Before the advent of this great institution there were merchants in the land who endeavored from time to time to "corner the market" on certain necessities, and then charge exorbitant prices for their goods. This, of course, could not be accomplished when a large institution, established in the interests of the people, endeavored to protect their interests. The principle of co-operation, no matter where applied, is right, and should be encouraged; but many of these local institutions passed out of existence through the lack of interest on the part of many of the people, who disposed of their stock to other and more enterprising individuals, until the system was destroyed.[2] Protest of "Mormon" Women Against Legislation Early in January, 1870, a number of meetings were held by the women in various communities in protest against the pending legislation (the Cragin and Cullom bills) in Congress affecting "Mormonism." On the 13th of the month a mass meeting of several thousand "Mormon" women was held in the tabernacle. Great enthusiasm pervaded the gathering. While they opposed all the features of the anti-"Mormon" legislation, their action was principally in protest against the measures, and the remarks of would-be reformers, in which the women of the Church were spoken of as being "down-trodden" and "degraded" by their husband-oppressors. Sarah M. Kimball, president of the Relief Society of the Fifteenth Ward, presided at the meeting. Stating the object of the gathering she said, "We are not here to advocate woman's rights, but man's rights. The bill in question would not only deprive our fathers, husbands and brothers of the privilege bequeathed to citizens of the United States, but it would also deprive us, as women, of the privilege of selecting our husbands, and against this we unqualifiedly protest." Similar remarks of protest were made by several prominent women and a set of resolutions were unanimously and enthusiastically adopted; among them the following: "Resolved, That we, the ladies of Salt Lake City, in mass-meeting assembled, do manifest our indignation, and protest against the bill before Congress, known as 'the Cullom Bill,' also the one known as 'the Cragin Bill,' and all similar bills, expressions and manifestoes. "Resolved, That we consider the above named bills foul blots on our national escutcheon--absurd documents--atrocious insults to the honorable executive of the United States Government, and malicious attempts to subvert the right of civil and religious liberty. . . . "Resolved, That we acknowledge the institutions of the Church of Jesus Christ of Latter-day Saints as the only reliable safeguard of female virtue and innocence; and the only sure protection against the fearful sin of prostitution, and its attendant evils, now prevalent abroad, and as such, we are and shall be united with our brethren in sustaining them against each and every encroachment." Many other meetings of this nature were held in other settlements in protest against the passage of these bills, which caused great surprise and astonishment throughout the nation. Woman Suffrage According to the doctrines of the Church, woman has always been granted the privilege of a voice in the affairs of the organization. All matters of importance as well as the sustaining of the various officers, are regularly presented to the membership--women and men alike--for their suffrage, or vote. The Church gave to its women the first exclusively women's organization in all the world; and it was representatives of this organization in mass-meeting assembled, who entered their vigorous protest against the pending legislation which was intended to affect them seriously in their lives. Within about one month from the time of this meeting of protest, the legislature of Utah passed an act granting to the women of the territory the right of franchise which became a law by the approval of Acting Governor S. A. Mann. Such privileges granted to the women had previously been proposed by those opposed to "Mormonism," who thought that the women were oppressed and this would be a means of redeeming them from "the galling yoke" under which they were "oppressed." "The New Movement" In the fall of 1869 a number of prominent elders were excommunicated for apostasy, by the high council of the Salt Lake Stake. Among the number were William S. Godbe, Elias L. T. Harrison, Eli B. Kelsey, and later Henry W. Lawrence, Thomas B. H. Stenhouse and others. Mr. Godbe was a merchant, and a prominent member of one of the quorums of Seventy as was also Mr. Harrison, whose business was that of an architect. Eli B. Kelsey had performed good and faithful service in the mission field abroad, until through immoral transgression he lost the spirit of the work. These men had become disaffected for various causes and now opposed many of the policies of President Young. They accused him of trying to set up in the Church a "Young dynasty," and of being guilty of "one man power," and they rebelled against his teaching regarding the opening of the mines and the establishment of mercantile institutions. Mr. Harrison, a gifted writer, had been editing the _Utah Magazine_ which now became the organ of the disaffected brethren. These men still claimed to believe in much of "Mormonism" but centered their attack on President Young, publishing articles reflecting upon him by comparison and innuendo. At first they declared they would set up an organization of their own--a new Church--retaining all the good features of "Mormonism" and discarding all that were bad. A presiding officer and apostles were to be chosen, and the Church was to be "redeemed" from the sad condition into which these disaffected persons claimed it had fallen. This attempt at "reformation" is known in history as "the New Movement," or the "Godbeite Movement," because of the prominent part William S. Godbe played in it; but they called it "The Church of Zion." For a time they held meetings in the Thirteenth Ward, by permission of President Young; but the organization which was without a head, and as Elder Whitney says, "with very little body," soon passed away. Organization of the Liberal Party Desiring some organization in which "Mormonism" might be opposed, these excommunicated members joined with the anti-"Mormons" of the territory in the formation of a political party, the object of which was to fight the Church. "The Liberal Political Party," as it was called, was organized in February, 1870. From that time forth until the organization was dissolved in the nineties, it carried on an unscrupulous warfare against the Church. Those who controlled its destiny were guilty of the most bitter and relentless actions that could be imagined. Misrepresentation, falsehood and deceit were the chief weapons of attack; and by such methods the name of the Church was maligned and its officers placed in a false light before the world. The history of this political organization is almost without a parallel, at least nothing like it has ever occurred elsewhere in free republican America; only as it has been produced by those opposed to the Church of Jesus Christ of Latter-day Saints in these valleys of the mountains. Nothing like it would be tolerated anywhere else in all the world. The Salt Lake Tribune In January, 1870, the "Godbeites" commenced publishing a paper which they called the _Mormon Tribune_; it was the _Utah Magazine_, transformed, and was published in the interest of their movement. Dropping the word "Mormon" it became the organ of the Liberal Party, and the following year passed into other hands more vicious. "Its only principle, apparently, was hatred of everything Mormon," writes Historian Whitney, "in pursuance of which it spared neither age, sex nor condition; emptying the vials of its venom upon all who dared to differ from it, misrepresenting their motives, assailing their characters, and libeling and lampooning both the living and the dead. Its columns were not only filled habitually with falsehood, but often with vulgar and obscene scandals. Many who helped to sustain the paper either from sympathy with its assaults upon Mormonism, or from fear of being abused by it and called 'Jack-Mormons' if they withheld their support, were careful to have it delivered at their down-town offices, and would not have it in their homes for their wives and daughters to read, so filthy at times were its contents. The _Nauvoo Expositor_ was holy writ compared with the Salt Lake _Tribune_.[3] It had been justly said of this sheet that it was "brought into the world to lie and was true to its mission." Notes 1. The Gentile merchants were scarcely complimentary to the intelligence of President Young when they made this proposition to withdraw from the Territory on the conditions named by them. If the Gentile claim that there was utter incompatibility between Mormon and non-Mormon in Utah could have been emphasized by a spectacular exodus of Gentile merchants from Utah, however brought about, it doubtless would have given occasion for another Utah expedition to the Territory or such other military display as would have inured to the benefit of speculators, contractors, and merchants, or to the long-hoped-for further prescription of the Latter-day Saints. Surely the Gentile merchants should have known if their action had such motive as this, that Brigham Young would have detected it; and if not, if their proposed exodus was honest and meant only that they intended to withdraw from an unpleasant situation, to end merely in their personal advantage, then they should have known that Brigham Young would know that the people of the United States would read into the facts of the exodus all the evidence they would need of the alleged incompatibility, to justify, from their viewpoint, all the coercive measures against the Mormon community for which their enemies were clamoring. Brigham Young could not fail to apprehend the danger, and accordingly avoid it (_History of the Mormon Church_, ch. 106, p. 464, B. H. Roberts). 2. As early as 1864 a co-operative movement was inaugurated in Brigham City by Elder Lorenzo Snow. It was attended with success and grew into a flourishing institution which existed for a number of years. Other ventures preceding the establishment of Z.C.M.I.--as the great parent institution is generally called--were established at Lehi, American Fork and other towns, in 1868. 3. _History of Utah_, vol. 2:380-1. Chapter 47 The Mission of Governor Shaffer and Judge McKean 1870-1877 Governor Shaffer Following the removal of Governor Harding in 1863, Utah was blessed for a time with the presence of governors who were inclined to attend to the duties of their office without much interference with "Mormonism." Governors James Duane Doty and Charles Durkee had held the office and S. A. Mann, secretary of the territory, served as acting governor following the resignation of Governor Durkee in 1869, until the appointee of President Ulysses S. Grant arrived in the territory in the spring of 1870. This was J. Wilson Shaffer of Illinois, who proved to be the most bitter and bigoted anti-"Mormon" governor Utah ever had. He was in his forty-third year when he came to Utah, and was suffering from consumption, contracted while serving in the Civil War. He was a man of determined will, and evidently was sincere in his conviction that the "Mormons" were more than "rebels," who needed the drastic treatment which by some was considered proper and necessary treatment for the South, during the days of reconstruction. He came to Utah with a bias against the Latter-day Saints which nothing short of a miracle could remove. "Never after me, by ----," said he, "shall it be said Brigham Young is governor of Utah." In this expression he displayed his ignorance of the conditions in Utah--a mistake made by many others--that because the Latter-day Saints hearkened to the counsels of President Young who, as their inspired leader, directed them as members of the Church, he was usurping the prerogatives of the executive. If these men had been broad enough they might have seen that President Young respected the civil authority at all times, even when sorely abused and tried by the petty acts of presumptuous and bigoted officials, who did all in their power to annoy and humiliate him before the people. Removal of Secretary Mann and Judge Wilson The anger of Governor Shaffer was kindled against Secretary Mann because he, as acting governor, signed the woman suffrage bill and endeavored to show some just consideration for the majority of the people. Likewise he displayed feelings of resentment against Chief Justice Charles A. Wilson because he would not subvert the law in favor of the anti-"Mormon" "ring" to the disadvantage of the people. Wilson was accused of exercising too much leniency towards the "Mormons," so he, like Secretary Mann, was removed through the influence of the governor. The Coming of Judge McKean To succeed the deposed officials, Vernon H. Vaughan was sent to Utah as secretary of the territory and Judge James B. McKean to be chief justice. O. F. Strickland and C. M. Hawley were also appointed associate justices to fill vacancies which existed. Judge McKean, like Governor Shaffer, was a relentless anti-"Mormon," bigoted and narrow. He came to Utah with a "mission," said he, "as high above my mere duty as a judge, as the heaven is above the earth." That "mission" was the overthrow of "Mormonism." However, Judge McKean is gone, and "Mormonism" still survives and prospers. Influence on Schuyler Colfax and Rev. Newman The appointment of these bigoted and narrow-souled officials was largely due to the influence of Vice-President Schuyler Colfax and Rev. John P. Newman. The former had visited Utah on two occasions; first in 1865, when he was speaker of the house of representatives, and again in 1869, when he was holding the office of vice-president in the administration of U. S. Grant. He was associated with an organized "ring" of anti-"Mormon" agitators and politicians, who were bent on the destruction of "Mormon" dominion in Utah. On each visit he had shown marked opposition to the Church. Rev. Newman was President Grant's minister, and was also chaplain of the United States Senate. Governor Shaffer and the Militia By act of the Utah Legislature in 1852, the militia, under the title of the "Nauvoo Legion," met in annual muster. In keeping with the law, Lieutenant General Daniel H. Wells issued an order August 16, 1870, calling for a three days' muster, for the purpose of inspection, drill and camp duty. Governor Shaffer was absent from the territory at the time, but as soon as he returned he issued a counter order forbidding any muster, or drill, or gathering of any military organization within the territory, except upon his orders. He also illegally appointed Patrick E. Connor major general of the militia, and William N. Johns, colonel and assistant adjutant general, and directed that all arms and munitions belonging to the territory, or to the United States, then in possession of the militia, be delivered to Colonel Johns, without delay. Through misrepresentation, the government had sent troops to Utah to act as "a moral force" in protecting Gentiles and apostates. The action of the governor practically destroyed the militia, and by aid of the government troops, he endeavored to establish a military power to intimidate the Latter-day Saints, and lessen the power of the "Mormon" leaders. Request of General Wells Against this high-handed outrage, General Wells wrote, requesting the governor to suspend his order until the 20th of November to enable Adjutant General Hiram B. Clawson to make a complete report according to law, of the condition of the militia. Governor Shaffer answered General Wells, October 27, 1870, in an insulting letter denying the request. General Wells answered this attack in an open letter which was published in the _Deseret News_. The Provo Riot The governor's attitude in disregarding all local civil law and authority, bore bitter fruit. The peace officers were rendered helpless in the performance of their duties, and the rabid part of the community manifested a spirit of contempt and defiance for the law. The city ordinances were broken with impunity, and the violators were protected by the governor and judges. The spirit prevailed among a certain class that the "Mormons" had ruled in Utah long enough and it was stated that the authorities at Washington were to make a change. There was to be a revolution and the minority was to assume the reins of government. One week after the governor's proclamation disarming the militia, a mob of about forty United States soldiers, who were stationed at Fort Rawlins, near Provo, made a raid on that town. Late at night. September 22, they went to the home of Alderman William Miller, fired several shots into the building, smashed in the doors and windows, and took Miller a prisoner. Similar rioting occurred at the homes of Alderman Elijah F. Sheets and Counselor A. F. McDonald. The home of the latter was ransacked and his substance scattered in the yard and street. The doors and windows of the co-operative store, and those of the meetinghouse, were broken, and the rioters attempted to burn the latter building. Armed with needle guns they captured a number of citizens and paraded them through the streets prodding them with their bayonets. The reason for this deed was that the citizens of Provo had refused to sell liquor to the troops. Governor Shaffer's Letter to General De Trobriand Several days after the riot occurred Governor Shaffer wrote to General De Trobriand, commander at Camp Douglas, censuring him for the outrage and trying to place upon his shoulders the responsibility for the raid, for which he was in no wise responsible. His command and that at Fort Rawlins, were separate and distinct units. The general answered the governor's letter--which was evidently written for political effect and to injure the commander because he had shown some kindness to the "Mormon" people--with some sharpness, showing that the governor and not the general had been derelict of duty. If the governor expected to profit by his communication, which was evidently the case for he gave it to the press before the general received it, very little benefit was derived from it. The Rioters Punished The commander at Fort Rawlins, Major Osborne, as well as General De Trobriand, greatly regretted the unfortunate and unprovoked attack made by the soldiers. The matter was taken up in a proper way by the military department of the Platte, and the guilty parties were duly punished. Death of Governor Shaffer Monday, October 31, 1870, Governor J. Wilson Shaffer died in Salt Lake City. He came to Utah in March and had served as governor about seven months, but during that time had shown extreme bitterness against the majority of the people in all his official acts. The day of his death a dispatch came from Washington appointing Vernon H. Vaughan, the territorial secretary, to succeed him, who in turn was succeeded by George A. Black, as secretary. Mr. Black had been Governor Shaffer's private secretary. "The Wooden Gun Rebellion" In November, 1870, at the regular time for the military musters, which had been prohibited by Governor Shaffer, about one hundred men assembled on the Twentieth Ward Square, many of them carrying wooden guns. Governor Vaughan was absent at the time and Secretary Black was acting governor. He had eight of the men, viz: Andrew Burt, Charles R. Savage, William G. Phillips, James Fennemore, Charles Livingston, George M. Ottinger, Archibald Livingston and John C. Graham, arrested. They were taken before Judge Hawley who bound them over to await the action of the grand jury on the ground that it appeared that probably they had committed a crime in disregarding Governor Shaffer's order. They were placed under heavy bonds, and as they refused to give bail, were given over to the military authorities at Camp Douglas. They were kindly treated by the officers and both "Mormon" and non-"Mormon" merchants looked after their wants, furnishing them with many delicacies while they remained prisoners. The grand jury, when it met, refused to indict them, and they were released. This incident became popularly known as "The Wooden Gun Rebellion." The Return of Martin Harris August 30, 1870, Martin Harris, one of the three witnesses to the Book of Mormon, arrived in Salt Lake City. He had been absent from the Church since the days of Kirtland; but had never during all those years denied his testimony. He now came back humbly to the Church, and was baptized by Elder Edward Stevenson and confirmed by Elder Orson Pratt. He died at Clarkston, Cache County, July 10, 1875, when nearly ninety-three years of age. A few hours before his death he discoursed on the Book of Mormon and reiterated the truth of the visit of the angel and bore testimony to the divine origin of the Book of Mormon. The Pratt-Newman Discussion During the consideration of the Cullom Bill by Congress, Rev. John P. Newman, pastor of the Metropolitan Methodist Church in Washington, and chaplain of the senate, delivered a number of lectures trying to prove that "God's law condemns the union in marriage of more than two persons." His lectures were published in the New York _Herald_, and replies were made to them by Elder Orson Pratt. It was suggested by Edward L. Sloan, acting editor of the Salt Lake _Daily Telegraph_, a paper owned by "Gentile" interests, that the reverend gentleman was wasting his ammunition by preaching against plural marriage in Washington. It would be better for him to come to Utah where the question was a live issue, and discuss the issue with Orson Pratt, or some other "Mormon" elder. Mr. Newman, construing this as a challenge from President Brigham Young, came to Utah in the summer of 1870, armed cap-a-pie and with banners flying. He immediately informed President Young that he was here to accept his challenge to discuss the plural marriage question. President Young advised him that he had issued no such challenge. After the exchange of a number of spirited letters the reverend doctor issued a challenge to President Young to discuss the question, "Does the Bible Sanction Polygamy?" It was evidently notoriety and worldly applause Mr. Newman was seeking, and he was quite surprised and disappointed when President Young, in accepting the challenge, appointed Orson Pratt or John Taylor, whichever Mr. Newman might prefer, to take his place in the discussion. He came to meet the chief and not a subordinate. Nevertheless, after some parleying the debate was held. Elder Orson Pratt taking the affirmative of the question. The discussion began August 12, 1870, at 2 p.m. and continued during the two following days. Moderators were chosen, but the merits of the discussion were left to the public to decide. The press of the country took up the discussion, after the debate was over, and the consensus of opinion throughout the land was that Elder Pratt had proved too skilful for Dr. Newman. Comments of the Press The Washington correspondent of the New York _Sun_ stated that the reverend doctor was "out of his depth" in the discussion, and that it was "plain that the apostle carried too many guns for the chaplain of the Senate." The Boston _Banner of Light_ declared that "The Dr. Newman, who went forth from Washington to Salt Lake City to take Mormonism by storm by flourishing his Orthodox Bible in its face, has had to come away after a pretty severe tilt with one of the leading elders, leaving his Bible behind him. Elder Pratt took his Bible out of his hands and opened it again and again to pages that taught and upheld the polygamy doctrine, reading off whole volleys of historical texts that went to establish the leading Bible characters, esteemed Saints by Orthodoxy, as regular Mormons. Dr. Newman crawfished amazingly on this part of the argument and was at last rather glad to abandon it to his Mormon opponent." Other papers declared that force alone could settle the "Mormon Question." Usurpation of Authority What the anti-"Mormon" political "ring" failed to accomplish by congressional enactment, they assumed to obtain through the actions of the governor and the judges. Judge McKean and his colleagues ignored the territorial laws enacted in 1852, which were still on the statutes, and denied to the probate courts all jurisdiction except in matters of probate. Likewise the duties of the territorial marshal and the territorial attorney general had been taken from them and placed in the hands of the United States marshal and the United States attorney. This, however, was done before the coming of McKean, but he and his associates confirmed that action. The result of these illegal proceedings was packed juries, absurd and contradictory rulings, the law becoming a mockery and justice a travesty. The Englebrecht Case August 27, 1870, three days before the arrival of Chief Justice McKean, an incident occurred in Salt Lake City which was ultimately to have much to do with the overthrow of his tyrannical and fanatical power. This was the legal abatement by the police of a liquor establishment conducted by Paul Englebrecht, Christian Rehemke and Frederick Lutz. These men had been repeatedly fined for infraction of the law; but on each occasion had appealed their case on the ground that the city had no jurisdiction in the case. Expecting protection from the district courts, which they had ample reason to believe would be given, the firm continued to do an illegal liquor business without a city license. On the date mentioned, the police emptied all the liquor into the ditch and destroyed all the vessels that were used in its sale. For this action suit was brought against the officers on complaint of Mr. Englebrecht, and they were placed under bonds to await the action of the grand jury on a criminal charge. An Illegal Jury Judge Strickland ordered the grand jurors for that term of court selected by the United States marshal upon a writ of open venire, when the law provided that the county clerk in the presence of other officials should select them by lot. The attorneys for the city officers challenged the proceedings and filed a motion to that effect. Judge Strickland ruled that the third district court was a United States court and subject to the acts of Congress, and not the laws of the territory, the challenge was overruled and the jurors accepted. The accused men were indicted and then convicted for "a wilful and malicious destruction of property," and were ordered to pay damages in the sum of $59,063.25, which was three times the price of the property destroyed. The supreme court of Utah affirmed the decision and an appeal was taken to the supreme court of the United States. Of this action we will speak later. Indictment Against President Young When these perverters of the law had things arranged to their liking they prepared to conduct a crusade against the Church. President Young was indicted by this hand-picked grand jury for "lewd and lascivious cohabitation." He was later admitted to bail by Judge McKean in the sum of five thousand dollars. "A System on Trial" Arguments were made before the court to quash the indictment, which consumed several days, but Judge McKean rendered a decision in which he said: "Let the counsel on both sides, and the court also keep constantly in mind the uncommon character of this case. The supreme court of California has well said, 'Courts are bound to take notice of the political and social conditions of the country they judicially rule.' It is therefore proper to say, that while the case at bar is called 'the People versus Brigham Young,' its other and real title is 'Federal Authority versus Polygamic Theocracy.' The government of the United States, founded upon a written Constitution, finds within its jurisdiction another government claiming to come from God--imperium in imperio--whose policy and practices are, in grave particulars, at variance with its own. The one government arrests the other, in the person of its chief, and arraigns it at this bar. A system is on trial in the person of Brigham Young. Let all concerned keep this fact steadily in view; and let that government rule without a rival which shall prove to be in the right." The motion being overruled the defendant pleaded not guilty, and further proceedings were postponed for future action. Among the attorneys defending President Young were Thomas Fitch and Charles H. Hempstead, non-"Mormons." The latter was formerly captain of the California volunteers and editor of the _Vedette_, the first anti-"Mormon" paper in Utah. He resigned the office of United States district attorney because of the wicked and malicious methods in which the federal courts in Utah were conducted, and became legal counsel for President Young. Throughout the entire country the attitude and remarks of Judge McKean were severely criticized for attempting to prosecute the Church in the case of Brigham Young and punish him for the alleged "evils of a system." Unexpected Calling of the Case Having been given to understand that his case would not be called until the spring term of court, President Young, who was in ill-health, went to St. George to spend the winter. His leading attorney, Thomas Fitch, also departed for the East. No sooner had Judge McKean learned of the departure of President Young than he set the date for the trial for the 20th of November. Attorney Hempstead protested, and asked for further time on the ground that it was not understood that the case would be called. Mr. Baskin, the prosecutor, demanded a forfeiture of the bond because the defendant was not present, but Judge McKean granted a stay until December 4, and later to the 9th of January, 1872. It was published by the Associated Press that Brigham Young had forfeited his bond and had fled from justice, and every lie imaginable to his injury was presented to the people of the United States. Although he was sick and it was bitter winter weather, President Young, over the protest of his brethren, returned to Salt Lake City, to face trial before the unfriendly court. In the meantime, however, Mr. Baskin who had been improperly appointed district attorney, was replaced by George C. Bates. Other Accusations On the statement of William A. Hickman, a self-confessed murderer, who had been excommunicated from the Church for his crimes, charges were made against Brigham Young, Daniel H. Wells and others, as accessories to Hickman's crimes. President Young knew that he would also face this charge when he returned to Salt Lake City. Nevertheless he returned, and on the 2nd day of January, appeared in court to the astonishment of his enemies and asked to be admitted to bail. District Attorney Bates was willing that bail should be given if it should be fixed at the unreasonable sum of five hundred thousand dollars, but Judge McKean refused on any terms to release the defendant. However, out of consideration for the condition of his health he permitted him to be a prisoner in his own house guarded by deputy marshals. Daniel H. Wells, who was mayor of Salt Lake City, had previously been admitted to bail in the sum of fifty thousand dollars. This was looked upon as an act of Providence--almost a miracle. A quarrel arising between the judge and the district attorney, both went to Washington and the trial of the accused brethren was postponed. The Englebrecht Decision The case never came to trial, for from the supreme court of the United States there came a decision which overturned the rulings of the tyrannical judges. It was the decision in the Englebrecht liquor case. The dispatch announcing it, which came over the wire April 15, 1872, was as follows: "Jury unlawfully drawn: summons invalid; proceedings ordered dismissed. Decision unanimous. All indictments quashed." This decision put an end to these petty persecutions for the time, and about one hundred and twenty individuals, many of whom had been imprisoned many months, were released. The Poland Law In 1874, Congress passed a measure repealing certain Utah statutes relating to the territorial marshal and attorney general, and vesting their duties in the federal officers. The probate courts were also limited in their jurisdiction to matters of estates, guardianship and divorce. This, in part, is what the anti-"Mormon" element had been contending for in Utah. While this legislation was much less radical than that previously proposed, yet it curtailed the civil and political rights of the people, which had guaranteed their protection against tyranny in the past. The Case of Ann Eliza Webb Young In July, 1873, a divorce suit was filed before Judge McKean, by Ann Eliza Webb Young, against President Brigham Young. This woman, a plural wife, besides asking for a decree of separation also sued for alimony pending the litigation, and for permanent support for herself and two children by a former marriage. The case dragged along until February, 1875, when Judge McKean ordered the defendant to pay the plaintiff three thousand dollars attorney's fees and five hundred dollars a month for her support and the education of her children. President Young was given ten days in which to pay the fees, and twenty days to pay the alimony, which amounted for the nineteen months to nine thousand five hundred dollars. An appeal was taken to the supreme court of the territory, but before a decision could be reached the time limit had expired, and the defendant was again dragged before the remarkable tribunal of Judge McKean to show cause why he should not be punished for contempt of court. He denied that he had any intention of showing contempt and was merely seeking the benefit of an appeal. Judge McKean held that he was guilty of contempt and sentenced him to twenty-four hours' imprisonment in the penitentiary. He was accompanied to prison by a number of friends and spent the night in comparative comfort in a room adjoining the warden's quarters. Removal of Judge McKean The news of this strange trial and the actions of Judge McKean spread throughout the country. There was a great deal of unfavorable comment. The San Francisco _Bulletin_ said: "When Judge McKean assumes that this woman is the wife of Young, makes an interlocutory degree granting her three thousand dollars to maintain a suit for divorce, when there never was a legal marriage, and commits Young for contempt because he hesitates long enough to raise the question of the legality of the order, he burns some strange fire on the altar of justice." A Chicago paper stated: "This summary method of dealing with the Prophet looks very much like persecution, and will awaken sympathy for him instead of aiding the cause of justice." Even the President of the United States, who had stood by Judge McKean through all his dealings, when others protested and favored his removal, was forced to take some action. Five days after he sent President Young to prison, Judge McKean was removed from office for "several acts," which the dispatch stated, were deemed "ill advised and tyrannical, and in excess of his powers as a judge." The Case of George Reynolds In 1874, George Reynolds, the private secretary of President Brigham Young, and a man of honor and integrity, was indicted for violation of the bigamy law of 1862. This was to be a test case. The "Mormon" people felt confident that the law was unconstitutional as it restricted them in the exercise of their religion and plural marriage had been commanded by the Lord. Elder Reynolds hearing of his indictment voluntarily appeared in court, and gave himself up for trial. He was convicted and sentenced to one year's imprisonment and to pay a fine of five hundred dollars. An appeal was taken to the supreme court of the territory, and the case was dismissed on the ground that the grand jury which found the indictment was an illegal jury. The Second Reynolds Trial A second trial was held in 1875, before Alexander White, chief justice of Utah. Judge White manifested a determination to be severe, and when a verdict of guilty was rendered, he sentenced Elder Reynolds to pay a fine of five hundred dollars and serve a term of two years in the penitentiary at hard labor. The supreme court of Utah confirmed the decree, and an appeal was taken to Washington. Death of President George A. Smith September 1, 1875, President George A. Smith, first counselor to President Brigham Young, died at his residence--the Historian's Office--in Salt Lake City. He was ordained to the apostleship at the temple lot in Far West, April 26, 1838, when in his twenty-second year. He passed through the trials and vicissitudes of the Church from the days of Kirtland. He was Church historian and recorder from 1854 until the time of his death. In the fall of 1872 he took a mission to Europe and Asia, accompanied by Elder Lorenzo Snow and others, and visited the various missions and Jerusalem, where he rededicated the land for the return of the Jews. While absent he was sustained as trustee-in-trust for the Church. Dedication of the St. George Temple The forty-seventh general conference of the Church was held in the St. George Temple in April, 1877. President Young, his counselors, the apostles and many leading brethren were present. The St. George Temple was dedicated on the 6th, President Daniel H. Wells offering the dedicatory prayer. This was the first temple to be erected in the Rocky Mountains, and the first which the Saints had been privileged to build without molestation by enemies. Work for both the living and the dead commenced in the building following the dedication and has continued to be performed ever since. Death of President Young August 29, 1877, President Brigham Young, then in his seventy-seventh year, passed away after a brief illness, at his home in Salt Lake City, surrounded by his family. On the 19th, he organized the Box Elder Stake of Zion, at Brigham City, which marked the close of his public ministry. The last words he uttered were "Joseph, Joseph, Joseph!" He was thinking of--perhaps conversing with--the Prophet Joseph Smith. September 2, the funeral services were held in the tabernacle, and there were gathered there to pay their respects and to mourn, the many thousands of modern Israel. Brigham Young, the Prophet Brigham Young, the great pioneer and colonizer--but greater still the prophet of the Lord--was sincerely loved by the righteous and equally hated by the wicked. His life was one of trials and tribulations. Few were the days he spent in peace; many were the days he suffered and labored for the love of his fellow-men. He died misunderstood, save by the little band of devoted Saints who suffered with him and shared his hopes, his aspirations, and the assurance which was his of eternal life in our Father's Kingdom. Chapter 48 Church Colonization and Progress 1847-1877 A Great People in the Mountains By the time President Brigham Young's administration came to a close, the Latter-day Saints had become a great people in the Rocky Mountains. They were destined still to grow in numbers, spread over greater territory, conquer more deserts, and develop spiritually and temporally in keeping with the progress of the times; but even then (1877) they had built up many settlements, spread over a vast area, and accomplished a wonderful work in the reclamation of the arid west. The Planting of Colonies Before the Saints had been in the Salt Lake Valley a year many parties were sent out, principally to the north and to the south, to form new settlements. Within two years from the time Salt Lake City was founded colonies had been planted in the uttermost parts of the territory. Exploring parties were sent out in advance, and when a site was selected a large company of volunteers followed to make the permanent settlement. In these colonies care was taken to have a proper representation of craftsmen, that the needs of the settlers might be supplied. Skilled carpenters, masons, millwrights, blacksmiths, cobblers, as well as tillers of the soil, went into these unbroken wastes and made them blossom by their industry. Each individual was given a specific duty to perform, and did it unselfishly, according to the plan which had been arranged. Ploughs, seeds and the required animals for ploughing, ditch building and other labor, were provided, and the labor was done on the co-operative plan. All shared alike, according to their individual needs. They were happy, notwithstanding the rigorous toil required to subdue the desert places. Unparalleled Progress It has been written of them, that they "made more progress and suffered less privation in reclaiming the waste lands of the wilderness than did the Spaniards in the garden spots of Mexico and Central America, or the English in the most favored region near the Atlantic seaboard." But let it be understood this was not accomplished by them without severe trial and suffering. Their Perfect Organization The reason they were able to obtain such excellent results is that they had a perfect organization, and were loyal and obedient to the authority over them. This naturally resulted in complete co-operation and unity of purpose, with a minimum of individual selfishness. They had not come to the Rocky Mountains for the sake of worldly aggrandizement, but for the establishment of permanent homes, and the exercise of their religious freedom in peace according to the dictates of their conscience. Proselytes from Europe Between the years 1847 and 1856, fifty-nine companies of emigrants, comprising seventeen thousand souls, sailed from European shores, bound for Utah. Five thousand others had previously emigrated, making a total of about twenty-two thousand persons from abroad, who had joined the Church through the preaching of the Gospel. They were principally from the British Isles, Scandinavia, Germany and Switzerland, with a small sprinkling from France, Italy and other nations. They came from the factories and the mines of Great Britain, the fisheries and the dairy farms of Scandinavia, the workshops of Germany, the vineyards of France and Italy--from various pursuits and occupations in which many of them were unable, in the old world, out of the scanty pittance they received as wages, to save enough to buy a passage across the sea. Of the emigration from the old country between 1850 and 1860, it was estimated that 28 per cent were common laborers; 14 per cent, miners, and about 28 per cent mechanics. From the ranks of the remaining thirty per cent there came many merchants, doctors, professors, skilled engineers, artisans, and artists. Character of the Converts Occasionally there was one who had joined the Church who was in possession of an abundance of this world's goods, and big enough to share with his less fortunate neighbor, for the converts were not confined to the poor and the needy, the unlearned and the ignorant. In fact very few of the latter class received the Gospel message. The converts were gathered from all nations, but they were not the scum, the moral outcasts, the undesirables among the nations, but the very bones and sinews, the life's blood, the brawn, without which the nations would perish from the earth. This class, despised and trodden under foot from time immemorial by the haughty, the proud, the titled nobility; but upon whom, nevertheless, the aristocratic population depend for their very existence, is the salt of the earth--that class which the scriptures say, in the day of the Savior's ministry, had the Gospel preached to them and heard it gladly. The pioneer immigrants, who established the state of Utah, belonged to the great industrial class, honest, though generally poor, which laid the foundation of our nation. Among the early members of the Church were many who fought in freedom's cause and who were descendants of the early colonial families of New England and the border Atlantic States. What the Gospel Did for Them "Mormonism" took hold of the dependent thousands of poor from all parts of the earth and made them virtually independent by placing them on farms, and otherwise furnishing them with remunerative employment, by which they became financially free. The year that President Young died, the population of Utah Territory was approximately one hundred and forty thousand, and of that number over forty thousand were of foreign birth. Men from the looms of England, the factories of Germany, and various other dependent vocations, in the towns and cities of Europe, were under the necessity of changing the nature of their lives. These men, unaccustomed to the severity of the labor required in farming were sent out to reclaim the desert wastes, and to till the soil in an uninviting land; yet they were successful, and were transformed into prosperous farmers, stockraisers, blacksmiths, husbandmen, and were made free landholders--a thing they never dreamed of becoming while residing in the crowded centers of Europe. The Amalgamation of Many Peoples Notwithstanding they were gathered from the four quarters of the earth, with all their different customs and habits of life, their new surroundings, coupled with their unity of religious views, soon welded them together into one race and people. The Gospel as revealed through Joseph Smith teaches unity. Those who embrace it, whatever their views may have been before, soon learn to think alike; their aims are the same, their desires mutual, and all are brought to a common understanding. Such are the effects of the Gospel upon them that they forget their nationality and are absorbed by their new environment, and truly become a part of the soil on which they dwell. Benefits from the Amalgamation As England was made great through the mingling of Norman, Saxon and Dane with the native tribes of Britain, so also have the "Mormon" people benefited through the amalgamation of the races. Through the preaching of the Gospel "Mormonism" has drawn on the best nations; has sifted and gathered from them their very best people, and due to the peculiar circumstances that prevail, the unity of faith and aspiration the Gospel inspires, it is moulding out a new and superior race. The "Mormon" people are strong mentally, spiritually, morally, as well as physically. Battling with the elements and contending with many difficulties have made them such. They came to the valleys of the mountains "with songs of everlasting joy" to obtain inheritances for themselves and children after them that shall endure forever, in a land of liberty, known to them as being "choice above all other lands." Frugality and Co-operation The early settlers were taught to produce as far as possible, all that they consumed; to be frugal and not wasteful of their substance; to draw from the elements the necessities of life and avoid all vitiated tastes which would lead them into excessive indulgence. Home industry was the watchword, and the people of necessity were called upon to be producers. Their clothing, though plain, was durable and the workmanship of their own hands. In the days of the pioneer, and until comparatively recent times, the spinning wheel and the loom were to be seen in the homes of the Saints. Co-operation and community interests did much for the people in those early days. Houses were built, canals were dug, fields were ploughed and planted, and reservoirs were constructed on the co-operative principle for the welfare of the people. There was no money to be had, and such was the concern of the individual for the progress of the community that his time was given gratis in the making of public and civic improvements. He realized that he was bound to reap his portion of the benefits derived from his toil.[1] Changed Conditions of Today Today it is largely the case, that a man who gives his time, even though it be in some labor from which he is bound to receive his portion of the reward, feels that he must receive some monetary remuneration for the time he spends. And thus, due to the modern labor conditions and the closer contact with the outside world, with all its customs, theories and established institutions, this excellent and neighborly custom of co-operation, which existed in the days of President Brigham Young, has almost entirely passed away. Division of Lands and Water President Young taught the doctrine that a man should have as much farm land as he could properly cultivate, and not more. The lands were divided among the people on that principle. From the beginning it was also established that the water from the mountain streams should belong to the people and not to private individuals. This doctrine proved extremely beneficial. Where private individuals have been permitted to file on the canyon streams, it has been a detriment to the majority of the people who are dependent upon such streams. A Farsighted Policy The farsighted policy of President Young was the means of placing the people in their own homes where they could dwell "safely, every man under his vine and under his fig tree." As late as the year 1896, the year Utah was admitted into the Union, there were 19,816 farms and of that number 17,584 were free from encumbrance of mortgage and debt. Unfortunately, since the advent of the automobile and other modern conveniences and amusements, such a condition does not exist today. The Recreation of the People Although the Latter-day Saints were forced to labor diligently and there was no place for idlers among them, they found time for proper recreation. President Young realized the necessity of recreation and amusement and knew their proper place. The Sabbath day was sacredly observed. There was no conflict between duty and pleasure and the labors of the people were faithfully performed. He encouraged the drama and other educational diversions in which the routine of the daily lives of the people was broken. He built the Salt Lake Theatre, which was begun in 1861 and opened to the public in March 1862. Before that time the Social Hall, which was built in 1852, was used for such entertainment. There was much local talent among the people, which was augmented by visits to the territory of the great artists of those times. The dance--not, however, as it is conducted in these modern days--was likewise encouraged. All amusements were opened and closed with prayer; and the presence of the great Pioneer and his associates at these entertainments, not only lent encouragement to the recreation, but was an influence which established proper decorum and conduct. Their amusements were all innocent and uplifting. The main thought of President Young was to couple education with the recreation of the people, and have all entertainments controlled by the influence of the Spirit of the Lord. Importance of Education Realized The education of the youth of the Church was a matter which received constant attention, nor was there anything that was considered of greater importance. The Prophet Joseph Smith taught that "the glory of God is intelligence," and from the organization of the Church, schools have been conducted for the members who were instructed to obtain "out of the best books words of wisdom" by study and by faith. In February 1850, the legislature of the provisional government chartered the University of Deseret (now the University of Utah) somewhat on the lines of the charter of the University of Nauvoo. It was provided that $5000.00 be appropriated annually by the legislature for the support of the University. This was a very large sum for that day, to be provided by the handful of people for the support of such an institution. It was also provided that primary, or district schools should be supported. While this action was taken by officers of the provisional government, and later ratified by them as officers of Utah Territory, yet they were all members of the Church, with President Young taking the initiative in the educational movement. In the spring of 1851, district school houses were built in most of the wards of Salt Lake City. These buildings were used for the general ward gatherings of the Saints, and daily schools were held in them. The Beginning of Church Schools In later years, after the territory had increased in population, other schools were established. President Young founded a number of Church schools. Among these were the Brigham Young Academy (now the Brigham Young University) at Provo, one of the leading institutions of learning in the state; the Brigham Young College at Logan, and the Latter-day Saints University (now High School) at Salt Lake City.[2] In addition to these schools the auxiliary organizations[3] also were organized for the training and education of the members of the Church and have aided materially in this direction. Territorial Expansion At the close of the first decade after the settlement of Utah, colonies of the Latter-day Saints extended from Fort Limhi on the north, to Cedar City, on the south, a distance of about five hundred miles; and from Fort Supply on the east to Carson Valley on the west, about four hundred miles. The population of this area was about fifty thousand people, nearly all members of the Church. Fort Limhi In the summer of 1855, a colony was sent to the north where they founded Fort Limhi (now called Lemhi) on Salmon River. This was the most northerly settlement of the Saints, about three hundred and seventy-five miles from Salt Lake City. The settlement was continued until 1858 when it was abandoned for the reason that it was too far away and the colonists were constantly harassed by hostile Indian tribes. On the Rio Virgin In 1861, a large number of Saints were called to go from the middle and central counties of Utah to settle on the Rio Virgin and Santa Clara Rivers. They located and founded the city of St. George, and other towns on the upper Rio Virgin. The following year other members of the Church were called to go to that southern country to lend strength to the settlements. That year they raised about one hundred thousand pounds of cotton in the "Dixie" of the West, showing that this industry was a possibility. San Bernardino At a much earlier date (1851), Elders Amasa M. Lyman and Charles C. Rich, with about five hundred souls from Utah, journeyed to southern California, where in September of that year they built the town of San Bernardino. This continued to be a flourishing settlement until 1858, when the people were called back to Utah owing to the coming of Johnston's Army, and was never again occupied as a permanent settlement by the Saints. Bear Lake Valley In the fall of 1863, Bear Lake Valley was settled by a colony under the leadership of Elder Charles C. Rich, who made that country his home until his death, November 17, 1883. Cache Valley had previously been occupied and settlements founded as early as 1856. The Muddy Mission Early in the year 1871, the Saints who had gone to the far south and settled on the Muddy River in 1865, abandoned their homes, due to oppressive taxation levied against them by the new state of Nevada, which had been created out of the western portion of the territory of Utah. Subsequently, however, these settlements were re-established. In this manner were the valleys of the mountains occupied by the Latter-day Saints through the inspiration and wisdom of President Brigham Young. Many of these settlements have grown into thriving and populous centers with a future before them of still wider and greater expansion. Organization of Stakes At the time of the death of President Young in 1877, there were organized in the Church twenty Stakes of Zion,[4] namely, in the order of their creation: Salt Lake, Weber, Utah, Parowan, Cache, Juab, Millard, Beaver, Bear Lake, Sevier, St. George, Kanab, Panguitch, Davis, Tooele, Morgan, Sanpete, Summit, Wasatch and Box Elder. Two others, St. Louis and Carson Valley, had been discontinued. The wards in the Church on that date were approximately two hundred and fifty. The Missions During the administration of President Young, missionary labors were performed in the various States of the Union, and in the following foreign lands: Canada, British Isles, India, Australia, Palestine, Society Islands, France, Denmark, Sweden, Norway, Hawaii, Italy, Switzerland, Iceland, Chile, Germany, Siam, Gibraltar, South Africa, Malta, West Indies, New Zealand, Holland, Austria, Finland and Mexico. In some of these fields little was accomplished; from others there have been gathered to Zion many thousands of the scattered house of Israel, and principally of the tribe of Ephraim, according to the predictions of the ancient prophets. This has been especially true of the Anglo-Saxon, Scandinavian and Teutonic races. Notes 1. We have a marvelous combination of physiographic conditions and social organizations in the development of Utah under the guidance of Mormonism. The agriculture pursued was irrigated agriculture, which for its success is dependent upon a compact society, well knit together. Individualism was out of the question under these conditions, and in Mormonism we find precisely the cohesive strength of religion needed at that juncture to secure economic success. Agriculture was made the foundation of the economic life, and consciously so. Brigham Young discouraged mining and adventurous pursuits, because he had a theory of socio-economic development in accordance with which agriculture should come first, manufacturing second, and mining later. It was essential that food should be produced first of all, and also there was a desire that settled habits should be acquired. Another peculiarity of the situation, namely, that the land could be made to yield a harvest only by means of irrigation, has just been mentioned, and the Mormons thus became the pioneers of modern irrigation in the United States. (Dr. Richard R. Ely, in _Harper's Magazine_, 1903) 2. For the school year ending in June 1922, the Church appropriated the sum of $750,000 for the maintenance of Church schools. 3. For auxiliary organizations, see appendix. 4. For list of stakes, see appendix. Part Six Recent Development Chapter 49 The Second Period of Apostolic Presidency 1877-1879 The Apostles Again Preside At the death of President Brigham Young, there was rejoicing among the enemies of the Church, who thought it was due to his strong personality and force of character that "Mormonism" endured. They did not, and could not, comprehend that the Church had been restored for the last time, and was destined to endure forever with the stamp of divine approval upon it, for the Power by which it was upheld was higher and greater than the personality of any man. The Lord Jesus Christ was its founder, and he had promised to protect and watch over it unto the end. The death of President Young again made the council of Twelve Apostles the presiding quorum of the Church, and as such they were unanimously sustained at the October conference in 1877, with President John Taylor at their head. President John Taylor was born at Milnthorpe, Westmoreland, England, November 1, 1808. About the year 1828 he left his native land and came to Canada, where he received the Gospel in 1836, through the preaching of Elder Parley P. Pratt. He was called to the apostleship in December, 1838, and was actively engaged in the ministry from that time forth. He filled numerous missions and opened the door for the preaching of the Gospel in France in 1850. He superintended the translation of the Book of Mormon in French and German, and was engaged in literary work at home and abroad covering a period of many years. President Taylor was a man of high integrity and strong conviction. He was painfully wounded in Carthage jail--four balls entered his body--at the time of the martyrdom of the Prophet Joseph and Patriarch Hyrum Smith. Under his administration the Church grew and expanded notwithstanding the fierce and cruel persecution through which it was forced to go, when the government of the United States, without mercy, was arrayed against it. The Twelve Apostles continued to act as the Presidency of the Church until October, 1880, a little more than three years, when the First Presidency again was organized. The Decision in the Reynolds Case The case of Elder George Reynolds, which had been appealed to the supreme court of the United States in 1875, was argued before that body in November 1878. January 6, 1879, that court handed down a decision unanimously confirming the sentence of the courts of Utah, and also declaring the anti-bigamy law of 1862 to be constitutional. This decision was of the utmost concern to the Latter-day Saints, who were confident that the supreme court, in justice, could not give confirmation to a law which they sincerely believed to be an infringement of their religion. President Taylor's Comment President John Taylor, convinced that this decision was an assault on the exercise of religion guaranteed by the Constitution, stated in an interview and in answer to questions from O. J. Hollister, United States internal revenue collector in Utah, the following: "When the Constitution of the United States was framed and adopted, those high contracting parties did positively agree that they would not interfere with religious affairs. Now, if our marital relations are not religious, what is? This ordinance of marriage was a direct revelation to us through Joseph Smith, the Prophet. You may not know it, but I know that this is a revelation from God and a command to his people, and therefore it is my religion. I do not believe that the Supreme Court of the United States has any right to interfere with my religious views, and in doing it they are violating their most sacred obligations. . . . "We acknowledge our children; we acknowledge our wives; we have no mistresses. We had no prostitution until it was introduced by monogamy, and I am now told that these other diabolical deeds are following in its train. The courts have protected these people in their wicked practices. We repudiate all such things, and hence I consider that a system that will enable a man to carry out his professions, and that will enable him to acknowledge his wife or wives and acknowledge and provide for his children and wives, is much more honorable than that principle which violates its marital relations and, whilst hypocritically professing to be true to its pledges, recklessly violates the same and tramples upon every principle of honor, which sits down and coolly and deliberately decides how many children shall be murdered and how many shall live." An Unjust Sentence The sentence including "hard labor" pronounced against Elder Reynolds was in excess of the law. On that ground the attempt was made to have the case reopened and the proceedings quashed, but the supreme court of the United States refused to issue such an order. It did, however, remand the case to the supreme court of Utah, with instructions "to cause the sentence of the district court to be set aside, and a new one entered on the verdict in all respects like that before imposed, except so far as it requires the imprisonment to be at hard labor." A petition from over thirty thousand citizens of the territory, asking for the pardon of the defendant was forwarded to President Rutherford B. Hayes, who ignored it. The Defendant Imprisoned The defendant, George Reynolds, was re-sentenced June 14, 1879, and two days later he left Salt Lake City, for Lincoln, Nebraska, in charge of George A. Black and William T. Shaughnessy, deputy marshals, to serve his sentence in the Nebraska penitentiary. He served less than a month in that prison when he was brought back to Utah and placed in the local penitentiary where he was confined until he had served out his sentence, from June 1879 to January 1881, receiving the remission of his fine and the reduction for good behavior of one hundred and forty-four days. While confined he taught school, his pupils being the inmates of the prison. So successful was he that the warden remarked of him: "Reynolds is worth more than all the guards in keeping order among the prisoners." Bitter Threats Against the Church The bitterness of the anti-"Mormon" press of Salt Lake City, and the broadcast circulation of falsehoods by the enemies of the Church commenced an agitation throughout the nation that was to result in special legislation against the "Mormon" people intended to encompass their destruction. Ministers of the Protestant churches in the United States took up the hue and cry. Many bitter expressions were heard in condemnation of the Latter-day Saints, and threats were made against their peace and safety. A sample of the bloodthirsty utterances is that given by Rev. T. DeWitt Talmage in the Brooklyn Tabernacle, shortly after the death of President Young, as follows: "Now my friends--now, at the death of the Mormon Chieftain, is the time for the United States government to strike. They are less organized than they have been, and less than they will be. If these Mormons will not submit to authority, let so much of their rich lands be confiscated for the wants of the government as will be sufficient for their subjugation. If the government of the United States cannot stand the expense, let Salt Lake City pay for it. (Applause.) Turn their vast temple into an arsenal. Set Phil Sheridan after them. (Immense applause.) Give them enough troops and he will teach all Utah that forty wives is thirty-nine too many. I call upon the Church of Jesus Christ to pray for the overthrow of this iniquity." Address of Anti-"Mormon" Women In November, 1878, the Gentile women in Salt Lake City met in the Congregational Church, to the number of about two hundred, and drew up an address to the wife of the President of the United States, denouncing plural marriage and its practice in the name of religion. They called upon the "Christian women of the United States" to aid them in the arrest of "the progress of evil," and to delay the admission of Utah into statehood until this was accomplished. Congress was also memorialized and circular letters were forwarded to the clergy with the request that they be presented to their congregations for signatures and then sent to the congressmen of their respective districts. "Mormon" Women Reply A counter mass meeting of the women of the Church was held November 16, 1878, in which they declared they had been misjudged and misrepresented to the nation in regard to their most sacred rights. They invited the government to make an impartial investigation of their cause. Falsehoods of the Press Nearly every paper in the United States devoted space to the "Mormon" question, and almost without exception, with bitter denunciation and suggestions to Congress of the most drastic nature. The Salt Lake _Tribune_ did not hesitate to circulate the most contemptible falsehoods that these fires of hate might be kept burning. The Miles Case Another cause of agitation, and one that went a long way towards congressional action of the severest nature against the practice of plural marriage, was the case of John H. Miles. This case ran a course of about three years, having been carried before the supreme court of the United States. Miles was arrested in October, 1878, on complaint of Carrie Owen Miles, his wife. She accused Miles of having married Emily Spencer of St. George, on the same day, and a little before her own ceremony was performed. She was not present at the ceremony, but testified that during a reception held that evening Emily Spencer was referred to as Mrs. Miles. The case was taken before Judge Emerson, in the Third district court, in April, 1879, where it was conceded that the ceremony had been performed between John H. Miles and Carrie Owen, and the defense objected to the testimony of the complainant on the ground that a wife could not testify against her husband. The marriage of Miss Spencer was not admitted. However, the evidence was taken and Miles was "found guilty" and sentenced to pay a fine of one hundred dollars and serve a term of five years in the penitentiary. An appeal was taken to the supreme court of Utah which affirmed the decision, and the case was then taken to the supreme court of the United States. The end of the matter came in 1881, when the supreme court handed down a decision stating that an error had been committed in the trial court by permitting Caroline Owen Miles to give evidence against Miles, since the law in Utah provided that a wife could not legally testify against her husband, or a husband against his wife. The marriage with Emily Spencer not having been admitted, and not having been proved, was the only issue in the trial. The decision was set aside and the case remanded for a new trial. The case was dropped, as the United States attorney felt that there could be no conviction. However, this case helped to stir the country to such a pitch that legislation was enacted repealing the Utah law. Daniel H. Wells Before the Court While the trial of John H. Miles was before the court, Caroline Owen Miles gave a purported description of the apparel worn by those who passed through the endowment house.[1] The prosecution attempted to show that such apparel was worn by those who went there to be married. Daniel H. Wells, who had performed the ceremony for Miles and Carrie Owen, was called to the stand and questioned by Attorney Van Zile, who asked him to describe the dress worn in that building. This he declined to do. Judge Emerson decided that the question was proper, and as the witness still refused, he was placed in the custody of the marshal, with instructions that he should appear in the court the next day, to show cause why he should not be committed for contempt of court. Imprisonment of Daniel H. Wells The next day, May 3, 1879, President Wells, with his attorney, appeared before Judge Emerson and stated his willingness to answer the questions, if they should be put in a proper way. The questions were put to him again, but purposely in such a way that he felt it his duty not to answer them. He declared that he was under sacred obligation to preserve secret what he was asked to reveal. The court insisted that he should answer, and the witness replied: "I consider a person who reveals the sacred ceremonies of the endowment house a falsifier and a perjurer; and it has been and is a principle of my life never to betray a friend, my religion, my country, or my God. It seems to me that this is sufficient reason why I should not be held in contempt." The judge held that the witness was in contempt for not answering, and sentenced him to pay a fine of one hundred dollars and to be imprisoned for two days. President Wells was immediately placed in the hands of the United States marshal and taken to the penitentiary where he served his brief term of confinement. A Public Protestation The action of Judge Emerson caused great indignation, and the Latter-day Saints were aroused. A public demonstration in protest of the action was planned, and many people gathered from the surrounding counties as far north as Bear Lake and south as far as Juab. A procession of ten thousand formed and met President Wells at the Burton Farm, three miles south of the city, and marched through the streets to the tabernacle, which was thronged with people. The presence of the released prisoner was a signal for prolonged applause. Speeches were made, interspersed with music from several bands. As the procession marched through the city they carried banners with inscriptions among which were the following: "If courts compel men to dishonor and forswear themselves, how can they expect perjurers to give truth in evidence?" "We honor the law and its just administration, but we despise petty tyranny." "We will teach our children to be true to their country and their God; but to perjure themselves never! no never!" "The rights of conscience we never submitted, we could not submit; we are answerable for them to our God." --Thomas Jefferson. "If ever the laws of God and men are at variance, the former are to be obeyed in derogation of the latter." --Blackstone. "God's Law: Thou shalt not forswear Thyself; but shall perform unto the Lord thine oaths." "Modern Law: Thou shalt forswear thyself, or go to prison." "When Free Masons, Odd Fellows and others are compelled to make their secrets public, it will be time enough to practice on Mormons; try the others first." "We venerate the Constitution, we honor the law, we respect the Executive, Congress and the Judiciary; we bow to the righteous mandates of the law, but we despise bigots, we execrate tyranny, and protest against intolerance from any source." Litigation over President Young's Estate In June, 1879, a few of the heirs of President Brigham Young, in opposition to all the rest, entered suit against the executors of the estate, claiming property held in the name of the late president as trustee-in-trust for the Church, as his personal property. The sum in litigation amounted to nearly one million dollars. Application was made for an injunction restraining the executors from further performance of their duties, and enjoining President John Taylor from disposing of any property received by him as trustee-in-trust. Judge Emerson granted the injunction and appointed William S. McCornick and United States Marshal Shaughnessy, non-"Mormons," to take charge of all the property. President Taylor asked that the injunction be dissolved, and the order appointing the receivers be revoked, on the ground that the claims against the estate were "a bona fide existing indebtedness," so recognized by the late president, who authorized in his will the settling of such claims by his executors. Imprisonment of the Executors A warrant was issued by Judge Boreman, who was most bitter against the Church, for the arrest of President Taylor and the executors, George Q. Cannon, Brigham Young, Jr., and Albert Carrington. Showing that he had complied with the order of the court, President Taylor was discharged, but the executors were committed to the penitentiary, for refusing to furnish additional security, which was considered by them as nothing more or less than an attempt to levy blackmail. Their imprisonment extended from August 4 to 28, when they were released through the reversal of Judge Boreman's decision by the supreme court of the territory--Judge Boreman dissenting. Counter Suit and Settlement A counter suit was brought against the heirs by the Church for the recovery of its property, The case came before Judge John A. Hunter, who had arrived in the territory the previous summer. The case was dismissed in October (1879), without coming to judgment, as the parties to the suit came to a mutual agreement. The litigant heirs, according to the agreement, were paid the sum of seventy-five thousand dollars and all charges were withdrawn. The receivers were dismissed. President Taylor presented the terms of the settlement before the general conference of the Church which convened two days after the decision was made, and it was endorsed by unanimous vote. Secretary Evarts' Circular Letter William M. Evarts, secretary of state, in the cabinet of President Hayes, sent out a circular letter in October 1879, to the diplomatic officers of the United States in foreign countries, advising them that large numbers of persons from various lands were coming to the United States for the purpose of joining the "Mormons" in Utah; also that the marriage system of the "Mormons" was pronounced by the laws of the United States to be a crime against the statutes of the country. These immigrants, he said, came "to swell the numbers of the law-defying Mormons of Utah," who were endeavoring to bring persons to the United States with the intent of violating laws punishable by fine and penitentiary imprisonment. The representatives of the government abroad were instructed to "check the organization of these criminal enterprises," by calling the attention of the several governments to the situation. This was to be in the interest "not merely of a faithful execution of the laws of the United States, but of the peace, good order and morality which are cultivated and sought to be promoted by all civilized countries." Condemnation of Evarts' Course It was a time when condemnation of the "Mormons" was a popular amusement in the world, but this letter of Secretary Evarts brought down on his head a storm of ridicule, even from those unfriendly to the Latter-day Saints, in this country and also in foreign lands. The London _Times_ was very caustic in its treatment of the letter, and the New York _Sun_ stated: "Now let Mr. Evarts instruct his diplomatic agents abroad to ask the foreign powers--as a favor and a friendly act towards the United States--to hang any of their subjects who may become murderers after their arrival in this country. The foreign powers are said to have been astonished by Mr. Evarts' circular. They had reason to be amazed." The Murder of Joseph Standing The continued publication of unfavorable articles in the press of the country concerning the Latter-day Saints, and the constant repetition of falsehoods emanating from the enemies of the Church at Salt Lake City--where most all the agitation originated--caused much bitterness throughout the country. The missionaries of the Church were sorely abused, especially in the Southern States, where many of them were stripped, tied to trees and brutally beaten by mobs, until the blood ran from their wounded bodies, and when released they were ordered from that part of the country on pain of death if they remained. On the 21st of July, 1878, Elders Joseph Standing, twenty-five years of age, and Rudger Clawson, a youth of twenty-two, were surrounded by a mob at Varnal Station, Whitefield County, Georgia, and were taken to the woods apparently for the purpose of receiving a thrashing. Elder Standing at this juncture made some show of resistance when one of the mobbers fired at him. The ball passed through his left eye and ranging upward came out of the forehead. Immediately following this deed one of the gang, pointing at Elder Clawson, said, "Shoot that man!" It was a critical moment for the young elder, who turned and coolly faced the mob with folded arms and exclaimed, "Shoot!" His coolness seemed to unnerve the mob who lowered their guns. It was then suggested by one of the mobbers that Elder Standing had shot himself, although he was unarmed. Elder Clawson at his earnest solicitation was permitted to go after help, and while he was gone the fiends shot about twenty bullets into the body of the prostrate man, mostly into his face and neck, and so close that the wounds were powder burned. The Coroner's Verdict An inquest was held and a verdict found in which David D. Nations, Jasper N. Nations, A. S. Smith, David Smith, Benj. Clark, William Nations, Andrew Bradley, James Fawcett, Hugh Blair, Joseph Nations, Jefferson Hunter and Mack McClure, who were seen by witnesses in the mob at the time of the killing, were accused of the crime. "Not Guilty" The guilty parties fled from Georgia. Three of them were captured and returned to the state, but were released on furnishing bail in the sum of five thousand dollars each. The grand jury found indictments against Jasper Nations for murder, against Bradley for manslaughter, and against Blair for riot. In October, 1879, their trial was held. Elder Clawson attended as a witness, and notwithstanding the positive nature of his testimony, and that of the other eye witnesses, all three defendants were acquitted. Elder John Morgan, who was presiding in the Southern States and who was present at the proceedings, sent a telegram to the _Deseret News_ at the close of the trial of Jasper Nations, stating: "The old, old story. Verdict, not guilty!" Notes 1. The Endowment House was a comparatively small temple, erected in the northwest corner of the Temple Block to serve temporarily as a house of the Lord. It was torn down in 1889 by the order of President Wilford Woodruff. Chapter 50 The Administration of President John Taylor 1880-1887 The Year of Jubilee April 6, 1880, was just fifty years from the day of the organization of the Church. On this date and the three succeeding days, the fiftieth annual conference of the Church was held in the tabernacle, Salt Lake City. Preliminary meetings were also held on the 4th and 5th. All the members of the council of the apostles were present, excepting George Q. Cannon, who was in Washington representing Utah as delegate in Congress. President John Taylor drew attention to the fact that this was the jubilee year of the Church, and referred to the custom which prevailed in old Israel, as set forth in the twenty-fifth chapter of Leviticus. It was proposed that it be made a year of jubilee and forgiveness in the Church. The Church set the example by striking off one half the indebtedness held by the Perpetual Emigration Fund Company, against individuals classed as worthy poor, amounting to the sum of $802,000. One thousand cows and five thousand sheep were also distributed among the needy. The Saints were advised to be charitable and liberal in their dealing with one another. The sum of $75,899, in unpaid tithing, one half the amount due, was remitted against the Saints who were unable to meet their obligation. It was proposed that the Relief Society lend to the farmers, who had suffered loss because of drouth the year before, 34,761 bushels of wheat which they had on hand. This was to be repaid by the farmers, without interest, at the close of the next harvest. "If you find people owing you who are distressed, if you will go to work and try to relieve them as much as you can, under the circumstances, God will relieve you when you get into difficulties," said President Taylor. "I will tell you that," he added, "in the name of the Lord. Let us act on a kind, generous, brotherly principle, doing good one to another and carrying out the principles of the everlasting Gospel in our lives." The Pioneer Day Celebration The spirit of the jubilee was carried through the year, and was again made manifest in a marked manner at the celebration on pioneer day, July 24, 1880. There was a long pageant, which paraded through the streets of Salt Lake City, and on three of the floats were natives from twenty-five countries, representing the people who had been gathered through the preaching of the Gospel. A banner was also carried upon which the inscription was written: "I will gather you out from all nations." Exercises were held in the tabernacle and patriotic speeches were made. Utah had a population at that time of 143,690, showing an increase of nearly 60,000 in the past decade. The great majority of these were members of the Church. President Taylor's Prediction At this celebration President Taylor gave utterance to the following prediction: "There are events in the future, and not very far ahead, that will require all our faith, all our energy, all our confidence, all our trust in God, to enable us to withstand the influences that will be brought to bear against us. . . . We cannot trust in our intelligence; we cannot trust in our wealth; we cannot trust to any surrounding circumstances with which we are enveloped; we must trust alone in the living God to guide us, to direct us, to lead us, to teach us and to instruct us. And there never was a time when we needed to be more humble and more prayerful; there never was a time when we needed more fidelity, self-denial, and adherence to the principles of truth, than we do this day." Re-organization of the First Presidency At the general semi-annual conference held in October, 1880, reports were made of the distribution of the cattle, sheep and other substance, which was voted on at the April conference. A time of great rejoicing was had and on the last day (10th) the First Presidency was again re-organized with John Taylor as President of the Church, and George Q. Cannon and Joseph F. Smith as his first and second counselor, respectively. Elders Francis M. Lyman and John Henry Smith were called to the apostleship, leaving one vacancy unfilled. The voting was done by quorums, as it was at the sustaining of President Young, beginning with the apostles; second, the patriarchs, presidents of stakes and counselors, and high councils; third, the high priests; fourth, the seventies; fifth, the elders; sixth, the bishops and their counselors; seventh, the lesser priesthood--priests, teachers, deacons; eighth, the presidents of various quorums, and last the whole congregation. Death of Orson Pratt--Calling of Elders Teasdale and Grant Orson Pratt, the last surviving member of the original council of apostles, died in Salt Lake City, October 3, 1881. Elder Pratt possessed a remarkable analytical mind, and was one of the world's great mathematicians. His discourses and writings on the Gospel are clear and convincing. With all his learning he was humble and unassuming, having perfect assurance in the divinity of the mission of Joseph Smith. In October, 1882, Elders George Teasdale and Heber J. Grant were called to the apostleship by revelation given through President John Taylor. Elder Seymour B. Young was also called to be one of the seven presidents of the seventies.[1] This revelation was given October 13, 1882, and the brethren were ordained three days later. The Lord, in this revelation, called upon the various quorums of the Priesthood to arise and purify themselves, and for the members to magnify their callings. The Saints were commanded to set their houses in order that they might be purged from sin. The prediction was made that eventually Zion should be established and the nations shall yet acknowledge the Lord. Dedication of the Logan Temple The Logan Temple--the second structure of the kind built in Utah--was dedicated May 17, 1884, under the direction of President John Taylor, who offered the dedicatory prayer. The site for the temple was dedicated May 17, 1877, by Orson Pratt. The work of excavation was begun May 28, and the laying of rock in July following. September 19, 1877, the corner stones were laid, the order of temple-building being followed. The dedicatory services in 1884, which lasted three days, were very solemn and impressive, and the Saints rejoiced that another house of the Lord had been built, where work for the salvation of the living and the dead could be performed. Anti-"Mormon" Legislation Agitated During the eighties there appeared to be a united effort on the part of the press and the denominational ministers to force legislation against the Latter-day Saints. The chief instigators of this campaign were anti-"Mormon" residents of Utah, with the aid of their organ, the Salt Lake _Tribune_. President Rutherford B. Hayes, who was imposed upon by this agitation, in a message to Congress in December, 1879, and again in 1880, referred to the "Mormon" question and plural marriage. President Garfield made similar reference in his inaugural address, and after the assassination of Garfield, President Arthur took the matter up in his first message to Congress. Bitterness of "Christian" Ministers The bitterness of the times was expressed by the Chicago _Interior_, a Presbyterian paper in the summer of 1881, as follows: "Let the lands and tenements of the Mormons be thrown open to original entry by civilized settlers. . . . Let it be understood that the army will keep out of the way in Utah for four years, and that the use and occupation of Mormon property for one year is to give a preemption title. There are enough young men in the West and South, who are seeking homes, to finish up the pest, fumigate the Territory, and to establish themselves in ninety days after the word 'go' is given." In consonance with this "Christian" spirit, the Rev. J. H. Peters, at Dayton, in October, 1881, said to his congregation: "I would that the guns of Fort Douglas were turned upon them [the "Mormons"] and they made loyal by this means if by no other." Falsehoods of the deepest hue were also uttered. The notorious T. De Witt Talmage, for instance, circulated the false report that the assassin of President Garfield was a "Mormon," and the Latter-day Saints were wickedly accused by this reverend, and others, of holding meetings and rejoicing because of the President's death. The Edmunds Bill The result of all this agitation was the passing of a law in March, 1882, by Congress, amending the law of 1862. It was known as the Edmunds Law, because it was introduced into the senate by George F. Edmunds of Vermont. This measure not only made punishable the contracting of plural marriage, but also polygamous living, which was designated as "unlawful cohabitation." The punishment for contracting a plural marriage remained the same as in the law of 1862--a fine of five hundred dollars or imprisonment for five years, or both, in the discretion of the court. The President of the United States was authorized to grant amnesty to those who had entered into plural marriage before the passage of this bill, under certain conditions and limitations, and their children born before January 1, 1883, were legitimated. "No polygamist, bigamist, or any person cohabiting with more than one woman, and no woman cohabiting with any of the persons described as aforesaid . . . shall be entitled to vote at any election . . . hold any office or place of public trust, honor or emolument, in, under, or for any such Territory or place, or under the United States," was declared in this bill. Of course this was not intended to apply to "Gentiles" who "cohabited" with more than one woman, outside of the marriage relation, and such--and Utah had them--were shielded by the officers of the law. Moreover, the mere belief in the doctrine of plural marriage was sufficient to bar a person from jury service. All registration and election offices were declared vacant, and provision was made for a commission of five persons to be appointed by the President, and with the consent of the senate, to attend to the duty of registration of voters, canvassing the returns of elections for members of the territorial legislature, and issue certificates, or other evidence of election, until otherwise provided by law. They were to be paid three thousand dollars a year, and to continue in office until the legislature, elected and qualified under the Edmunds Law, should provide for filling the offices as authorized by the statute. Self Government Denied By this law, local self-government was annihilated in Utah, contrary to all the guarantees granted to free people since the days of the framing of the government of the United States, if not since the days of King John. Following in the wake of this legislation there was conducted a crusade against the "Mormon" people without a parallel in the history of the United States. The Utah Commission The five commissioners appointed through the Edmunds Law, arrived in Utah, August 18, 1882. They were: Alexander Ramsy, of Minnesota, chairman; Algernon S. Paddock, of Nebraska; George L. Godfrey, of Iowa; Ambrose B. Carlton, of Indiana; and James R. Pettigrew, of Arkansas; with Arthur L. Thomas, secretary. They immediately set to work on the duties assigned them, and appointed registrars for the November election, in a manner most unjust to the "Mormon" people. Eight of the registrars, out of twenty-four, were members of the Church, yet the "Mormon" population was in excess of 120,000, and the "Gentile" population--including apostates and others classed as "doubtful" was approximately 23,000. The commissioners also published rules for the guidance of the registrars and the government of election judges, which were manifestly unfair and beyond the scope of the law, which was done to disfranchise a large portion of the "Mormon" population. The Test Oath Perhaps the most abominable and shameful thing they did was to prepare the following "test oath:" County of Territory of Utah, } ss. I ..............., being first duly sworn (or affirmed), depose and say that I am over twenty-one years of age, and have resided in the Territory of Utah for six months, and in the precinct of .................. one month immediately preceding the date hereof, and (if a male) am a native born or naturalized (as the case may be) citizen of the United States and a taxpayer in this Territory, or (if a female), I am native born, or naturalized, or the wife, widow or daughter (as the case may be) of a native born or naturalized citizen of the United States; and I do further solemnly swear (or affirm) that I am not a bigamist or a polygamist; that I am not a violator of the laws of the United States prohibiting bigamy or polygamy; that I do not live or cohabit with more than one woman in the marriage relation, nor does any relation exist between me and any woman which has been entered into or continued in violation of the said laws of the United States prohibiting bigamy or polygamy; and (if a woman) that I am not the wife of a polygamist, nor have I entered into any relation with any man in violation of the laws of the United States concerning polygamy or bigamy. Subscribed and sworn before me this ........ day of ............, 1882. ..................................... Registration Officer ...... Precinct. Careful Wording of the Oath The expression "I do not live or cohabit with more than one woman IN THE MARRIAGE RELATION," was so placed as were other clauses to apply against the "Mormons" only. The "Mormon" press and preachers drew attention to this feature of the oath which denied to the "Mormon polygamist," but permitted the "Gentile libertine," the right to vote. The admission was commonly made that the Edmunds Law was prepared solely against the "Mormons" and not to apply to the immoralities of the "Gentiles." This led the First Presidency in an address to the Saints in August, 1882, to say that they regretted that men of high positions would take that view of the law; but they perceived "with unmixed satisfaction" the sharp distinction the oath drew between marriage and licentiousness. The Law made Retroactive Another infamous ruling was that any person who had lived in the plural marriage state, but was then not living in that relation, was denied the right of franchise; and this was interpreted to apply to those who had thus married even before the law of 1862. For instance, if a man had married two wives in 1850, before any law against plural marriage was enacted, and both wives had died before the law was passed; the commission ruled that he was a "polygamist" notwithstanding he had no wife living, and denied him the right to vote. "Once a polygamist always a polygamist," was the common expression. Other rulings and actions, contrary to the law, but intended to annoy and disfranchise the members of the Church, that the minority might rule, were attempted, among them denial to the women of their suffrage. A Campaign of Persecution From this time forth until the close of President John Taylor's administration, and beyond, the government of the United States carried on a campaign of prosecution, that was relentless and even cruel, against all members of the Church who had married plural wives. Men were punished, not for contracting plural marriage since the passage of the law, but for "unlawful cohabitation;" federal officers hunted men and women and dragged them before selected grand juries, where they were shamefully insulted. Even small children did not escape, but were forced to testify and answer improper and indecent questions, with the object in view of obtaining evidence against their parents; and this was done with threats of dire punishment and contempt of court, if they refused. Such actions partook too much of the days of the Spanish inquisition. Paid spies--men of debased character--were employed to gather evidence. Among those who sat on juries to judge the "morals" of the "Mormon" people, were those who were recreant to every law of decency. The petty officers and the judges of the courts carried on a reign of terror in their determination to stamp out the practice of plural marriage, and it appeared that the greatest crime in the world was for a man to acknowledge honestly that he was the husband of more than one wife, and that he diligently and faithfully supported them and their children; while for the libertine and the harlot there was protection by officers of the law. President Taylor's Statement At the general conference of the Church in April, 1882, President John Taylor spoke of the approaching storm. "While the excitement lasts," said he, "it is useless to reason with the world; when it subsides we can talk to them." He also expressed the views of the Latter-day Saints when he said: "We do not wish to place ourselves in a state of antagonism, nor act defiantly, toward this government. We will fulfil the letter, so far as practicable, of that unjust, inhuman, oppressive, and unconstitutional law. . . . But we cannot sacrifice every principle of human right. . . . While we are God-fearing and law-abiding, and respect all honorable men and officers, we are no craven serfs, and have not learned to lick the feet of oppressors, nor to bow in base submission to unreasonable clamor. We will contend, inch by inch, legally and constitutionally, for our rights as American citizens." So sore became the persecution that hundreds of homes were broken up and husbands and fathers were sent to the penitentiary for the offense of "unlawful cohabitation." A Tribune Canard To add to the evil of the times the circulation of false and malicious reports increased, and the Latter-day Saints were portrayed as the vilest of the vile. The result of this was continued persecution of the elders in the mission fields. One of these abusive and lying canards appeared in the Salt Lake _Tribune_, March 16, 1884. It purported to be the disloyal utterances of "Bishop West, of Juab." There was no Bishop West, and the falsehood was exposed. When the _Tribune_ was caught red handed in its lying, it very reluctantly admitted the falsehood, but added that the report sounded like what was going on all the time. Articles of this kind were constantly appearing, and the members of the Church were repeatedly insulted and abused with the hope that some overt act might be committed through unendurable provocation, and thus occasion be made against the Church for its destruction. However, the persecuted people bore the insults without giving cause for such diabolical action. The Canard the Cause of Murder The "Bishop West" hoax might have been forgotten if the falsehood had ended with the exposure of the _Tribune_ story, but, unfortunately, it was circulated in Tennessee by a Reverend Vandevere, of Lewis County, who made it an occasion to attack the Saints in the South, and arouse the populace against them. He had been duly advised of the nature of the falsehood, but that made no difference; he continued to repeat the story. The result of this circulation of the _Tribune's_ falsehood, was the enacting of a tragedy, at Cane Creek, Lewis County, Tennessee, of a most shocking character. The Tennessee Massacre It happened Sunday, August 10, 1884. That morning a number of elders and Saints met at the home of James Condor for religious worship. While the small congregation was assembling, a mob of masked ruffians invaded the premises and shot and killed Elders John H. Gibbs, of Paradise, and William S. Berry, of Kanarra, and also two young men, Martin Condor and John Riley Hudson, who were not members of the Church, but who attempted to protect the elders. Young Hudson, securing his gun, shot and killed the leader of the mob, one David Hinson, but Hinson's followers returned the fire, mortally wounding the young man who died about one hour later. Because of this retaliation the mob returned and poured a fire into the house through the windows, seriously wounding Mrs. Condor, and riddling the body of Elder Berry. They then secured the body of their leader and made off. Two other missionaries, Elders William H. Jones and Henry Thompson, escaped. Elder Roberts Secures the Bodies of the Slain Elder B. H. Roberts was at Chattanooga, in charge of the mission in the absence of President John Morgan, who was in Salt Lake City. At the peril of his own life he went forth and secured the bodies of the missionaries and had them forwarded to Utah, where the "Mormon" people were in mourning. The bodies of the slain elders were interred at their home towns, but public funeral services were also held in Salt Lake City, August 24, 1884. Governor Murray to Governor Bate Governor Eli H. Murray, of Utah, was so filled with animus against the Latter-day Saints that it was impossible for him to communicate with Governor W. B. Bate, of Tennessee, regarding the massacre, without abuse of the Latter-day Saints. Governor Bate offered a reward for the detection and arrest of the murderers. Evidently fearing that they might be caught and punished, Governor Murray, without any reason or excuse, sent a dispatch to the governor of Tennessee in which he said: "Lawlessness in Tennessee and Utah are alike reprehensible, but the murdered Mormon agents in Tennessee were sent from here as they have been for years by the representatives of organized crime, and I submit that as long as Tennessee representatives in Congress are, to say the least, indifferent to the punishment of offenders against the national law in Utah, such cowardly outrages by their constituents as the killing of emigration agents sent there from here will continue." The Trial of Rudger Clawson Charles S. Zane became chief justice of Utah in 1884. He came to the territory, August 23, of that year. He was a man whose moral life was above reproach, but he was possessed of an intolerant spirit, and was determined to conduct a strict enforcement of the Edmunds Law. The first case to be tried under that law came before his court October 15, 1884. It was the case of Rudger Clawson, who was found guilty, and when asked by the court if he had any legal cause to show why judgment should not be pronounced he replied: "Your honor, I very much regret that the laws of my country should come in conflict with the laws of God; but whenever they do, I shall invariably choose the latter. If I did not so express myself, I should feel unworthy of the cause I represent. The constitution of the United States expressly says that Congress shall make no law respecting an establishment of religion or prohibiting the free exercise thereof. (It cannot be denied I think, that marriage, when attended and sanctioned by religious rites and ceremonies, is an establishment of religion.) The law of 1862 and the Edmunds Law were expressly designed to operate against marriage as practiced and believed in by the Latter-day Saints. They are therefore unconstitutional, and of course cannot command the respect that a constitutional law would. That is all I have to say, your honor." The speech was characteristic of the man. It was bold, sincere, but not defiant. It struck the judge with amazement and he determined on a heavy penalty. It was the third day of November when Elder Clawson was before the court. He was sentenced to pay a fine of eight hundred dollars and imprisonment for four years. Elder Clawson remained in prison until December 12, 1887--three years, one month and ten days--when he received a pardon from President Grover Cleveland. The Segregation Ruling Following this trial there was inaugurated a cruel and determined persecution. Women were sent to prison for contempt because they would not testify against their husbands. The courts ruled that indictments might be found against a man guilty of cohabitation "for every day." To be seen at the home of a plural wife, or to support his plural family, was sufficient to create an offense against a man. Each "distinct and separate violation of the law," as interpreted by the judges, was a separate offense and was liable for punishment. This order of segregation, as it was called, drove many of the leading brethren into exile, for it was virtually an announcement that the violation of the Edmunds Law could be punished by life imprisonment. Later, however, while the supreme court of the United States upheld the Edmunds Law, it condemned the action of the judges in Utah in establishing the "segregation" policy. This came in the habeas corpus case of Elder Lorenzo Snow in February, 1887. While, however, this ruling was being enforced, the First Presidency were in retirement and communicated with the Saints from time to time in general epistles. Sincerity of the "Mormon" People With all the severity practiced against the "Mormon" people under the Edmunds Law, yet it did not satisfy the enemies of the Church. Without question many of the law makers had imputed to the Latter-day Saints impure motives in the practice of plural marriage. They now discovered through the prosecutions, which fell into the category of persecutions, that it was a matter of the most sincere and sacred character. Nevertheless they were determined to put an end to the practice. Heavier penalties did not seem to avail, for the members of the Church accepted plural marriage as a sacred religious rite, commanded by the Lord, and they would rather die than break their covenants. The actions of the government they looked upon as unconstitutional and an attack upon their religious duties, and while they desired to be, and were, loyal to the country, at the same time they desired to be loyal to their God. The Edmunds-Tucker Law In March, 1887, Congress passed a supplemental act known as the Edmunds-Tucker Law. President Grover Cleveland neither approved nor disapproved of the act, so it became a law without his signature. Among the many features of this measure were the disincorporation of the Church of Jesus Christ of Latter-day Saints, and the dissolving of the Perpetual Emigration Fund Company, the property of which was escheated to the government of the United States for the benefit of the common schools of Utah. Female suffrage was abolished. It was made the duty of the attorney general of the United States to proceed against the Church and wind up its affairs and the title to all property--except that "no building or grounds appurtenant thereto held and occupied exclusively for the purpose of the worship of God, or parsonage, or burial ground shall be forfeited"--be transferred and escheated to the United States. Proceedings in Escheatment At the instance of the attorney general of the United States, suits were filed July 30, 1887, against the Church, and the Perpetual Emigration Fund Company, and their property was confiscated. November 5, 1887, United States Marshal Dyer was appointed receiver, and took charge of the real and personal property of the Church to control it. While this infamous measure was before Congress there were many brave men who stood up in the face of the popular clamor and almost united vindictiveness and hatred of the Church, and denounced the high-handed proceedings. Such also had been the case when previous legislation was enacted. The government very graciously permitted the Church to occupy the tithing office and historian's office, at a yearly rental of $2,400; and the Gardo house at $450 a month. The Temple Block was also retained by the payment of a stipulated rent. All this happened in the United States in the year 1887, not in Spain or Holland in the dark ages or the days of the Inquisition. Death of President John Taylor Early in the year 1887, because of persecution, President John Taylor and his counselors were forced into exile. The trials and difficulties through which the Church was passing weighed heavily upon the venerable President. He did not live to see the final delivery of the Church property into the hands of a receiver. He died in exile July 25, 1887, at the home of Thomas F. Roueche, at Kaysville, Davis County, Utah, a martyr to the cause of truth which he espoused. At the time of his passing his counselors were with him. His life had been one of trial and suffering. He was a heroic character, strong in his convictions, just in his dealings, uncompromising with evil. It is proper here to quote the words of his counselors at the time of his death: "President John Taylor has been killed by the cruelty of officials who have, in this territory, misrepresented the government of the United States. There is no room to doubt that if he had been permitted to enjoy the comforts of home, the ministrations of his family, the exercise to which he had been accustomed, but of which he was deprived, he might have lived for many years yet. His blood stains the clothes of men, who with insensate hate have offered rewards for his arrest and have hounded him to the grave. History will yet call their deeds by their right names" (_Life of John Taylor_--Roberts, p. 414). Notes 1. For a complete list giving information regarding the apostles and other presiding brethren, see appendix. Chapter 51 The Administration of President Wilford Woodruff 1887-1898 Changes in Leadership Following the death of President Taylor the duty of presidency again devolved upon the council of the apostles, Counselors Cannon and Smith resuming their places with the twelve. The apostles continued to act in that position until the April conference in 1889, when the First Presidency was again organized with Wilford Woodruff as President. He selected George Q. Cannon and Joseph F. Smith as his counselors. At the time of this organization President Woodruff was 82 years of age, but hale and vigorous. He was born in Farmington, Hartford County, Connecticut, March 1, 1807; was baptized December 31, 1833, and ordained an apostle April 26, 1839. President Woodruff was a natural missionary and accomplished a great work in England and various parts of the United States. The vacancies in the council of the twelve were not filled until the October conference in 1889, when Marriner W. Merrill, Anthon H. Lund and Abraham H. Cannon were called and ordained apostles. Dedication of the Manti Temple The temple at Manti, Sanpete County, was dedicated May 21, 1888, Elder Lorenzo Snow offering the prayer. The services were repeated the two succeeding days. This was the third temple to be dedicated in Utah. The site was chosen in June, 1875, by President Brigham Young, and the excavation was begun in April, 1877. The corner stones were laid April 14, 1879, with the usual fitting ceremonies. The building is situated on a hill north-east of the city and is an imposing structure. The Crusade Continues The crusade against those who had entered plural marriage continued after the death of President Taylor, but in some respects with less severity. President Grover Cleveland pardoned a number of the imprisoned men against whom the courts had been extremely severe. These included Joseph H. Evans, a man of seventy, Charles Livingston and Rudger Clawson. From this time on there was a more tolerant attitude manifested by some of the officers. Nevertheless the government continued with unyielding determination to suppress plural marriage, and more drastic legislation was proposed by Congress. The Crusade in Idaho In Idaho the anti-"Mormon" feeling was intense. One officer--who afterwards was honored with the position of United States senator from Idaho--declared that he had selected "a jury that would convict Jesus Christ." Nor was this blasphemous expression the only one uttered in that campaign. Men were hounded and treated in an inhuman manner, and the boast was that "Mormons" would be convicted with or without evidence before the courts. The Idaho territorial legislature passed a law in 1885, containing the "Idaho test oath," which disfranchised all members of the Church. It provided that electors should swear that they were neither polygamists nor members of an organization which taught, advised or encouraged the practice of polygamy. The supreme court of the United States sustained this law in a decision given February 3, 1890. It was enough to deprive a person of the franchise simply to declare that he was a member of the Church. The Strubble Bill The enemies of the Church in Utah were greatly elated over this decision of the supreme court in the "Idaho test oath" law. They knew that no legislature in Utah would pass such a measure, but they had hopes that Congress would, and thus the great majority of the people of Utah would be disfranchised and their enemies be placed in control. A bill called the Strubble Bill, following the lines of the Idaho law was presented in Congress in 1890. Robert N. Baskin, who was as bitter against the Saints as it was possible for him to be, brazenly declared that the object was "to wrest from the hands of the Priesthood the political power which it had wrongfully usurped and shamefully abused." General John A. McClernand, of the Utah Commission, refused to be a party to such wickedness, and made a separate report condemning the proposed high-handed legislation. This bill never became a law for several reasons. Many of the conservative non-"Mormons" of Utah opposed the measure as being detrimental to the interests of the territory, and petitioned Congress not to pass it. Secretary of State James G. Blaine, used his influence to defeat the measure for political reasons, but insisted that the Church do something to relieve the situation. President Woodruff's Manifesto While the Saints were in the midst of all these difficulties and afflictions, President Wilford Woodruff sought the Lord for relief. In answer to his earnest pleadings and constant petitions, the word of the Lord came to him in a revelation suspending the practice of plural marriage. The Latter-day Saints, with the feeling that the anti-polygamy legislation was a restriction of their religious rights, contested every move made by the government. When the supreme court sustained these laws, there was nothing left for the Church to do but submit or stand as violators of the law. They have never felt that the action of the courts were just, nor did they feel that it was within their power to suspend a commandment given to them by revelation from the Lord. The "manifesto" of President Woodruff brought relief. The people had done their duty. The Lord gave them the commandment and only he could authorize its suspension. President Woodruff, writing in his journal September 25, 1890 said: "I have arrived at a point in the history of my life as the President of the Church of Jesus Christ of Latter-day Saints where I am under the necessity of acting for the temporal salvation of the Church. The United States government has taken a stand and passed laws to destroy the Latter-day Saints on the subject of polygamy or patriarchal marriage, and after praying to the Lord and feeling inspired, I have issued the following proclamation which is sustained by my counselors and the twelve apostles." The same day the manifesto was published as follows: "OFFICIAL DECLARATION." "To Whom it May Concern: "Press dispatches having been sent for political purposes from Salt Lake City, which have been widely published, to the effect that the Utah Commission, in their recent report to the secretary of the interior, alleged that plural marriages are still being solemnized, and that forty or more such marriages have been contracted in Utah since last June or during the past year: also that in public discourses the leaders of the Church have taught, encouraged, and urged the continuance of the practice of polygamy; "I, therefore, as President of the Church of Jesus Christ of Latter-day Saints, do hereby, in the most solemn manner, declare that these charges are false. We are not teaching polygamy or plural marriage, nor permitting any person to enter into its practice, and I deny that either forty or any other number of plural marriages have during that period been solemnized in our temples or in any other place in the territory. "One case has been reported in which the parties alleged that the marriage was performed in the Endowment House, in Salt Lake City, in the spring of 1889, but I have not been able to learn who performed the ceremony. Whatever was done in this matter was without my knowledge. In consequence of this alleged occurrence, the Endowment House was, by my instruction, taken down without delay. "Inasmuch as laws have been enacted by Congress, forbidding plural marriages, which laws have been pronounced constitutional by the court of the Last Resort, I hereby declare my intention to submit to those laws, and to use my influence with the members of the Church over which I preside to have them do likewise. "There is nothing in my teachings to the Church, or in those of my associates, during the time specified, which can be reasonably construed to inculcate or encourage polygamy, and when any elder of the Church has used language which appeared to convey any such teaching, he has been promptly reproved. And I now publicly declare that my advice to the Latter-day Saints is to refrain from contracting any marriage forbidden by the law of the land. "Wilford Woodruff." "President of the Church of Jesus Christ of Latter-day Saints." The Manifesto Sustained At the conference of the Church held in October following, the manifesto was presented to the congregation and on motion by President Lorenzo Snow of the council of the apostles, was accepted by the Latter-day Saints by unanimous vote. Thus it became binding upon the members of the Church. Following this action President George Q. Cannon delivered a discourse, reviewing the history of the anti-polygamy legislation and justified the action of President Woodruff on the following grounds: First, when a commandment is given to the children of men, and they are hindered by their enemies, the Lord accepts their offering. Second, the authority which gave the commandment had the right to revoke. In the course of his remarks he quoted verses 49 and 50 of section 124 in the Doctrine and Covenants. President Woodruff followed the remarks of President Cannon and in part said: "I want to say to all Israel that the step which I have taken in issuing this manifesto has not been done without earnest prayer before the Lord. . . . I am not ignorant of the feelings that have been engendered through the course I have pursued. But I have done my duty, and the nation of which we form a part must be responsible for that which has been done in relation to this principle. "The Lord has required at our hands many things that we have not done, many things that we were prevented from doing. The Lord required us to build a temple in Jackson County. We were prevented by violence from doing it. . . . It is not wisdom for us to go forth and carry out this principle against the laws of the nation. . . . The Lord has given us commandments concerning many things, and we have carried them out as far as we could; but when we cannot do it, we are justified. . . . The Lord will never permit me or any other man who stands as the President of this Church to lead you astray. It is not in the program. It is not in the mind of God. If I were to attempt that, the Lord would move me out of my place." Result of the Manifesto Following the issuance of the manifesto the sentiment grew that those who had entered into plural marriages before that date should not be interfered with, and men were not to be compelled to desert their wives and children. In time the two political parties, the "People's Party" composed mostly of members of the Church, and the "Liberal Party" composed of the enemies of the Church, disbanded, and the people joined the two great national parties, the Democrats and Republicans, without regard to religious affiliation. However, the more rabid anti-"Mormons" held on to their animosities and organization until the opposition to them among non-"Mormons" was so great that they could resist no longer. The Granting of Amnesty December 19, 1891, the First Presidency and apostles petitioned for amnesty. This petition was endorsed by the governor, Arthur L. Thomas, and Charles S. Zane, who had again become chief justice, and many leading "Gentiles." It was read before the senate committee on territories and became a part of the published record of that body. President Benjamin Harrison, who a short time before had visited Utah, on January 4, 1893, issued a proclamation of amnesty to polygamists for past offenses, limited to those who entered into that relation before November 1, 1890. The Utah commission, acting on the pardon of the President, ruled that the restrictions against voters in the territory should be removed. Laying the Capstone and Dedication of the Salt Lake Temple One of the great events in the history of the Latter-day Saints was the dedication of the Salt Lake Temple, April 6, 1893. As previously stated the corner stones were laid forty years before--April 6, 1853. The capstone had been laid April 6, 1892, by President Wilford Woodruff, in the presence of a vast congregation numbering about forty thousand people. After the announcement from the architect from the top of the building that the capstone was ready, President Woodruff stepped before the people and said: "Attention, all the House of Israel, and all ye nations of the earth. We will now lay the top stone of the Temple of our God, the foundation of which was laid and dedicated by the prophet, seer and revelator, Brigham Young." He then pressed an electric button and the stone was laid. A mighty shout, of "Hosanna! Hosanna! Hosanna! to God and the Lamb! Amen! Amen! Amen!" under the direction of President Lorenzo Snow, went up from the people and was repeated three times. The dedicatory services, which commenced April 6, 1893, continued several days, and each day the prayer was repeated, for the benefit of the great number of members of the Church who, because of the limited space, could not attend the first services in the building. The ceremonies were impressive and many of the Saints saw visions of heavenly beings and other manifestations during the dedication. The Tabernacle Choir at the World's Fair At the World's Columbian Exposition, held in Chicago in 1893, the Salt Lake Tabernacle Choir entered the competition in the great choral contest which took place early in September, and were successful in winning the second prize. It was the general opinion of those who heard the contest that if it had not been for prejudice they would have received the first honors. On their way to Chicago and returning the choir gave concerts in the large cities, which was a means of allaying much prejudice against the Church. The Church and the Parliament of Religions During this Exposition at Chicago, a World's Parliament of Religions was held, commencing September 11. The Church of Jesus Christ of Latter-day Saints was not invited to participate, but the Church authorities deemed it proper to seek representation and steps to that end were taken. Elder Brigham H. Roberts, of the first council of seventies, was selected to represent the Church at the parliament. When he requested the privilege of taking part and of speaking before that assembly, where Christians, Mohammedans, Jews and Pagans, had been given a public hearing, the privilege was denied him. The manifestation of bigotry was very marked, and the Church was given to understand it was "not of the world." Elder Roberts was granted the privilege of delivering a paper in one of the committee rooms which would seat about fifty persons. This privilege Elder Roberts very properly declined. The matter did not end there, however, as Elder Roberts took the matter up in the press, and the bigotry of the officials of the parliament was exposed, and the Church was benefited by the advertisement thus received. Statehood for Utah Delegate Joseph L. Rawlins of Utah presented a bill in the house of representatives, September 6, 1893, entitled "An Act to Enable the People of Utah to Form a Constitution and State Government and to be Admitted into the Union on an Equal Footing with the Original States." The bill met some opposition, one congressman (Morse of Massachusetts) declaring the people of Utah were "criminals and vagabonds." The bill, however, passed the house, December 13, 1893, and the senate in July, 1894, and was signed by President Grover Cleveland. Utah had made several attempts to obtain statehood and several constitutional conventions had been held, but the opposition against the "Mormon" people each time defeated the endeavor. Now both "Mormons" and non-"Mormons" supported the movement, which was successful. The Constitutional Convention In the election held November 6, 1894, for delegates to the constitutional convention, the Republicans were successful. The constitutional convention met March 4, 1895, in Salt Lake City, and organized by electing John Henry Smith, a member of the council of twelve apostles, as president. "Mormons" and "Gentiles" who had opposed each other in the past sat side by side in this convention for sixty-six days, framing the constitution of the state of Utah. When it was presented to the people it was ratified by an overwhelming vote. President Cleveland issued a proclamation, January 4, 1896, and Utah entered the great Union of states. Heber M. Wells, son of Daniel H. Wells, was elected the first governor, and Charles S. Zane the first chief justice of the newly created state. The Escheated Property Returned In September, 1893, Delegate Joseph L. Rawlins presented in Congress a resolution for the restoration of the personal property of the Church. The resolution was favorably acted upon by Congress and President Cleveland signed it October 25. The real estate, escheated to the government, was not returned until three years later. In the last territorial legislature, in 1894, Mr. Charles S. Varian, formerly United States attorney, presented a memorial to Congress asking for this restoration, but the matter was not decided until after Utah obtained statehood. President Cleveland, March 28, 1896, approved of a memorial to this effect presented by one of Utah's representatives in the senate and which had passed both the senate and the house of representatives. The Pioneer Jubilee After Utah became a state, an era of good feeling prevailed among all the people. Governor Heber M. Wells recommended in one of his messages to the legislature, that the state hold an inter-mountain fair, or jubilee, during the month of July, 1897, it being fifty years from the entrance of the pioneers into the Salt Lake Valley. This recommendation was approved and a committee was appointed to prepare for the celebration. On the first day (July 20) of the celebration a monument which had been erected at the intersection of Main and South Temple Streets, Salt Lake City, in honor of Brigham Young and the pioneers, was unveiled and dedicated, by President Wilford Woodruff, one of the pioneers. The statue of President Young, which is on a base of Utah granite, was designed by Cyrus E. Dallin, a Utah-born artist, and was presented to the state by the Brigham Young Memorial Association, the funds having been raised by popular subscription. James H. Moyle made the presentation speech, and Governor Wells the speech of acceptance. Judge Charles C. Goodwin, editor of the Salt Lake _Tribune_, delivered an oration, and remarks were made by Brigham Young, Jr., the oldest surviving son of President Young. The celebration continued until the close of Pioneer Day, with parades, speeches, music and other exercises. A badge of honor, made of gold and artistically designed, was presented to each of the surviving pioneers of 1847, who were the honored guests of the occasion. Death of President Woodruff One year later, July 24, 1898, the Pioneer Square--where the stockade was built in 1847--was dedicated as a public park. President Woodruff delivered his last public address at this celebration. A few days later he departed for the Pacific coast hoping to benefit his health. He died at the home of Colonel Isaac Trumbo in San Francisco, September 2, 1898. He had been very anxious to live to see the Church out of debt, but this was not his privilege. Due to the escheatment of its property, and the persecutions during the crusade, the Church was placed in financial straits, but it was left for his successor to remedy the evil. President Woodruff's remains were brought to Salt Lake City, where a public funeral was held in the tabernacle, September 8, and his memory was honored by all the citizens of the state. President Woodruff, at the time of his death, was in his ninety-second year. His life was one of marked simplicity and virtue. He served for many years as Church historian, and kept remarkable journals, recording in detail all important events of which he was a witness. Chapter 52 The Administration of President Lorenzo Snow 1898-1901 The Presidency Re-organized Eleven days after the death of President Wilford Woodruff the apostles met in council and re-organized the First Presidency. Lorenzo Snow, then in his 85th year, was sustained as President of the Church, and selected the same counselors who had served with President Woodruff. The reason for this immediate action in reorganizing the First Presidency was a statement by President Woodruff, shortly before his death, that "it was not the will of the Lord that in the future there should be a lengthy period elapsed between the death of the president and the re-organization of the First Presidency." At the October conference (1898) the usual procedure was followed in presenting the new officers of the presidency, and all the authorities of the Church were unanimously sustained. Elder Rudger Clawson, president of the Box Elder Stake, was called to the apostleship and was ordained, October 10. President Lorenzo Snow President Lorenzo Snow was born April 30, 1814, in Mantua, Portage County, Ohio. In June, 1836, he was baptized by John F. Boynton, and the following winter was ordained an elder. He immediately entered the ministry and was laboring in Kentucky when the Saints were expelled from Missouri. In the early forties he labored in Great Britain, his fields being Manchester, Liverpool, Birmingham and London. After the departure of most of the apostles from that mission he acted as assistant to Elder Parley P. Pratt, who presided over the British Mission. He returned to America in 1843 and made his home at Nauvoo. In 1849 he was called to the apostleship, and took a mission to Italy, where he introduced the work, but met with little success. During the anti-polygamy crusade he was sentenced by Judge Orlando W. Powers, under the "segregation" ruling, to serve three terms of imprisonment of six months each, making a period of eighteen months, and to pay three fines of three hundred dollars each. The supreme court of Utah confirmed the sentence and an appeal was taken to the court of last resort. After he had served eleven months of his imprisonment the supreme court of the United States reversed the ruling made in his case, denying the right of the Utah judges to inflict punishment by "segregation," and he was released from confinement. This ruling also released others who had been illegally sentenced by the judges of the Utah courts. President Snow was sustained as the president of the Twelve Apostles when the First Presidency was re-organized in 1889, and was also called to preside in the Salt Lake Temple when that building was opened for work (1893), which position he retained until his death. The Roberts Case At the general election held November 8, 1898, Brigham H. Roberts (Democrat) and a member of the presiding council of the seventies, was elected as Utah's representative in Congress, and Robert N. Baskin was elected to the Utah supreme court. During the campaign much was said by the enemies of Mr. Roberts, because he had a plural family, and the agitation became nationwide. It had been understood when Utah became a state that there should be no more plural marriages, and the Utah constitution contained a provision as follows: "That perfect toleration of religious sentiment shall be secured and that no inhabitant of said state shall ever be molested in person or property on account of his or her mode of religious worship; provided, That polygamous or plural marriages are forever prohibited." However it was not understood that those who had entered into that relation should be barred from political rights. President Grover Cleveland, in September, 1894, by proclamation, restored all political and civil rights to those who had been disfranchised by the anti-polygamy legislation. Similar action had previously been taken by President Benjamin Harrison. John Henry Smith, president of the constitutional convention, was a polygamist, and Brigham H. Roberts also served in that body without any question of opposition, and helped to frame the constitution which prohibited plural marriage in the state. Opposition of the Ministers The opposition against Congressman Roberts was led by the Ministerial Alliance of Salt Lake City, Attorney A. T. Schroeder, and the Salt Lake _Tribune_, which at that time was the organ of the Republican party. Mr. Charles C. Goodwin, editor of the _Tribune_, had served with B. H. Roberts in the constitutional convention without a thought of opposition. It appeared now that the old question was to be revived through religious and political hate, and that the harmony which had prevailed was to come to an end. The Ministerial Alliance met December 6, 1898, and prepared an address, which was signed by twenty-four "ministers of the Gospel," "most earnestly" calling upon the people of the United States to join them in a protest against the seating of Congressman-elect Roberts of Utah. They declared that the "Mormon" Church, in the election of Congressman Roberts, had broken its pledge with the government. Statement of President Snow In a telegram to the New York _World_, December 29, 1898, President Snow stated, officially and emphatically, in answer to the many false reports, that plural marriages had ceased with the issuance of the manifesto by President Woodruff, and that the Church had nothing to do with the nomination and election of B. H. Roberts, that matter being entirely a secular and political affair. The record of the election showed that B. H. Roberts received greater support from the non-"Mormons" than he did from the "Mormon" people. Declaration of Senator Rawlins In answer to the false accusations, Senator Joseph L. Rawlins (non-"Mormon") stated: "That polygamists should be disqualified to vote or to hold office was no part of the compact between the state of Utah and the United States. In territorial elections polygamists were so disqualified. But Congress purposely and knowingly wiped away all such disqualifications as to the very first election to be held under the enabling act, namely, the election of delegates to the Constitutional Convention." Congressman Roberts Excluded When B. H. Roberts was called to the bar of the house to be sworn in, Mr. Robert W. Tayler of Ohio arose and moved that the question of the right of the representative from Utah be referred to a committee of nine members of the house, and until such committee made report, the said B. H. Roberts should not be sworn in, or permitted to occupy a seat. The motion was carried, and after an investigation of six weeks, seven of the members of the committee reported in favor of his exclusion which should be determined by a majority vote; the other two members of the committee favored admission of the Utah member, and then expulsion afterwards. In the meantime many petitions from all parts of the United States poured into Congress asking for his expulsion. January 25, 1900, the matter came to a vote and bigotry prevailed. Congressman-elect Roberts was excluded by a vote of 244 to 50 and 36 not voting. A number of those who voted for the majority report confessed that they voted against their consciences and in favor of public clamor that their own political lives might be saved. Having been given a chance to make a defense, B. H. Roberts spoke, making a vigorous and telling protest against the bigoted action proposed against him. The Issue of Church Bonds Due to the financial difficulties in which the Church was placed because of continued prosecution and persecution, it became necessary for some action to be taken. It was decided that bonds be issued, and this was done in the sum of one million dollars. The bonds were taken up by the people at home and local interests, and by this aid the Church was able to meet its many obligations and was saved from financial embarrassment. The Law of Tithing The administration of President Lorenzo Snow was noted particularly for the teaching of the law of tithing, and the great reform among the members of the Church in relation to that principle. This reform was inaugurated in the spring of 1899, while the presidency were visiting the various settlements of the Church in southern Utah. On the return journey from St. George the law of tithing was made the special theme. This topic was continued in the sessions of the Mutual Improvement conference held the latter part of May, and it became the watchword, or slogan, of the various stakes. A resolution was unanimously adopted in the Mutual conference, as follows: "_Resolved_: That we accept the doctrine of tithing, as now presented by President Snow, as the present word and will of the Lord unto us, and we do accept it with all our hearts; we will ourselves observe it, and we will do all in our power to get the Latter-day Saints to do likewise." After a few remarks by Elder Francis M. Lyman in relation to the resolution, President Snow remarked: "Brethren, the God of our fathers Abraham, Isaac and Jacob bless you. Every man who is here, who has made this promise, will be saved in the Celestial Kingdom. God bless you. Amen." The Solemn Fast Day Following the Mutual conference, a solemn assembly of all the general authorities and the officers of the various stakes, was held in the Salt Lake Temple, Sunday, July 2, 1899. The day was also observed as a general fast day according to the custom of the Church.[1] The law of tithing was discussed among other important topics, and here also a resolution was adopted by the assembled brethren, six hundred and twenty-three officers of the Church being present, that they would covenant with the Lord to observe this sacred law of tithing, and teach the Saints to do the same. From that time forth the paying of tithes and offerings on the part of the members was observed with increased interest, although there still are many who do not faithfully observe this law. Celebration of Mission Jubilees The fiftieth anniversary of the introduction of the Gospel into Scandinavia was celebrated with fitting ceremonies, Thursday, June 14, 1900, in the assembly hall, Salt Lake City. Elder Anthon H. Lund, of the council of the apostles, presided. The festivities continued until the 17th of June. A similar celebration was held in December, 1900, at Honolulu, Hawaii, in commemoration of the opening of the mission in the Hawaiian Islands. President George Q. Cannon, one of the first missionaries to the land, was present as the guest of honor. The Saints from the various islands assembled and engaged in a time of feasting and refreshing and were instructed by President Cannon and many others. The Scofield Disaster A sad occurrence which cast a cloud of gloom over Utah, was the explosion in Mine number 4, at Winter Quarters, near Scofield, Carbon County, May 1, 1900. About two hundred miners were killed, many of whom were members of the Church. Elders George Teasdale, Heber J. Grant, and Reed Smoot, of the council of the twelve attended the services which were held at Scofield, Sunday, May 6, 1900. Governor Heber M. Wells appealed to the public for aid for the bereaved families and the people of the state responded nobly. The Japanese Mission An event of great interest which occurred near the close of the ministry of President Snow, was the opening of a mission in Japan. In keeping with the commandment to preach the Gospel in all the world, President Snow was led to send missionaries to the little brown people of the far East. Elder Heber J. Grant, of the council of the apostles, was chosen February 14, 1901, to open that mission. Later Elders Horace S. Ensign, Louis A. Kelsch and Alma O. Taylor, were called to assist in that labor. These brethren departed for Japan, July 24, 1901, and arrived in Yokohama, August 12. The work of teaching the natives was slow because of the many centuries of pagan teaching and the difficulty the elders had in learning the language. After the return of the other brethren, Elder Taylor remained in that land as president of the mission for nine years. Work is still being conducted among the Japanese. Death of President Snow When the October conference was held in 1901, President Snow was ill and unable to attend the opening sessions. Sunday afternoon, the third and closing day (Oct. 6), he was present and, though somewhat feeble, made extended remarks. At the close of his address the general authorities were sustained. Joseph F. Smith was presented as first counselor in the Presidency--President George Q. Cannon having died April 12, 1901, in California--and Rudger Clawson was presented as second counselor. These brethren, however, were not set apart to these positions, for President Snow returned from the conference and was confined to his room in the Bee Hive House, where, four days later (Oct. 10), he died. Funeral services were held in the tabernacle on the 13th, after which the body was taken by special train to Brigham City, President Snow's former home, and there interred, in the presence of the general authorities of the Church and a vast concourse of people. Notes 1. One day each month is set apart by the Church as a fast day. Before the administration of President Wilford Woodruff the first Thursday in each month was set apart for this purpose. December 6, 1896, a change in the day was made and the first Sunday of each month has been observed as a general fast day for the members of the Church since that time. Chapter 53 The Administration of President Joseph F. Smith 1901-1918 The Presidency Re-organized At the regular weekly meeting of the apostles, held in the Salt Lake Temple, October 17, 1901, the First Presidency was re-organized. Joseph F. Smith, the senior apostle, was sustained as President of the Church, and he selected John R. Winder and Anthon H. Lund as his counselors. Brigham Young, Jr., was chosen president of the council of the twelve apostles. John R. Winder, the first counselor in the First Presidency, was at the time of his appointment second counselor to Presiding Bishop William B. Preston. Anthon H. Lund was a member of the council of apostles. Both counselors were men of wide experience, careful and conservative, and well fitted for this new calling. One week later (Oct. 24) Hyrum Mack Smith, eldest son of President Joseph F. Smith, was called to fill the vacancy in the council of the apostles. A Special Conference A special conference of the Church was held in the tabernacle, November 10, 1901, and the general authorities of the Church were sustained by the vote of the people. Each quorum of the Priesthood voted separately, and then the entire body of the Saints, according to the regular custom when a new First Presidency is sustained. President Joseph F. Smith November 13, 1838, Joseph F. Smith was born at Far West, Missouri. A few days before his birth his father Hyrum Smith and his uncle, Joseph Smith the Prophet, and others, had been taken prisoners by the mob-militia of Missouri on the false charge of treason, and were under sentence to be shot. As a child Joseph F. Smith passed through the trying scenes of Missouri and Illinois, and in 1848 (Sept. 23) he entered the Salt Lake Valley with his mother. Although but a boy nine years of age, he drove an ox team across the plains from the Missouri River. In 1852 his mother, Mary Fielding Smith, died, and two years later, May 27, 1854, he left for a mission to the Hawaiian Islands, when but fifteen years of age. He performed active and faithful missionary service in that land and later in Great Britain and was ordained an apostle by President Brigham Young, July 1, 1866. October 8, 1867, he was chosen as one of the council of the twelve, succeeding Amasa M. Lyman. With the exception of the interim between the administration of President Taylor and that of President Woodruff, he served as a member of the First Presidency from October, 1880, until the death of President Snow. The Bureau of Information An important step in the missionary work of the Church was the opening of the "Bureau of Information and Church Literature," August 4, 1902, on the temple block. A small building for the entertainment of strangers and as a storehouse for literature was erected in 1902, and the work was placed under the direction of Benjamin Goddard, Thomas Hull, Arnold H. Schulthess and Josiah Burrows. About seventy-five members of the Church were called to act as guides and entertain visitors. Literature was freely distributed and much prejudice was removed. The first year more than one hundred and fifty thousand persons visited the block, and eighteen or twenty years later over four hundred thousand people, on the average, passed through the grounds annually. In 1904 a more commodious building was erected which has been added to from time to time until now an excellent building stands upon the ground for the benefit and comfort of strangers. The Reed Smoot Case January 20, 1903, the legislature of Utah elected Reed Smoot United States senator. He had been a candidate before, but stepped aside in favor of another. April 8, 1900, he was called to the apostleship, and the anti-"Mormon" element in Utah made this a pretext for entering a protest against his being seated. As early as November 24, 1903, when it became known that he would be a candidate, the Ministerial Alliance, an organization of Protestant ministers of Salt Lake City, adopted resolutions in protest of his candidacy. Their grounds were that he was an apostle of the "Mormon" Church, and believed in polygamy. They had been successful in eliminating B. H. Roberts from political office in 1900, and this gave them encouragement to press the matter further in their campaign to disfranchise all the elders of the Church, and if successful, eventually all members of the Church. B. H. Roberts was denied his seat on the grounds that he was a polygamist; Reed Smoot was to be eliminated because he "believed in polygamy" and was an apostle of the Church. It was commonly reported that if Reed Smoot could be denied a seat in the senate, then any member of the Church who had been through the temple could also be deprived of his franchise, and this was the aim of these reverend gentlemen and their associates. Protest of Citizens January 25, 1903, nineteen citizens[1] of Salt Lake City signed and forwarded to the senate of the United States a formal protest asking for the expulsion of Reed Smoot from the senate.[2] In substantiation of these charges the protestants quoted from various sources, including many newspaper reports utterly unreliable and false upon their very face. The Rev. John L. Leilich also made separate affidavit stating among other falsehoods that Reed Smoot was a polygamist. As this charge was untrue the reverend gentleman was unable to prove his statements. Senator Smoot Makes Reply To all these charges Senator Smoot made full and complete denial in an answer in the District of Columbia, January 4, 1904. March 5, 1903, he had been sworn in as a senator and his case was referred to the committee on privileges and elections of which Julius C. Burrows of Michigan was chairman. Mr. Robert W. Tayler, of Ohio, who gained some prominence and notoriety in the case of B. H. Roberts, was the attorney for the protestants. Senator Smoot was represented by A. S. Worthington, of Washington, and Waldemar Van Cott, of Salt Lake City. The Case Before the Senate The case was first considered by the committee on privileges and elections, January 16, 1904, and continued before that committee until June 1906. The chairman, Julius C. Burrows, and other members of the committee manifested a spirit of extreme hatred in the case. It was apparent from the beginning that it was the Church of Jesus Christ of Latter-day Saints that was on trial before the nation, not Senator Reed Smoot. Many witnesses were called, including President Joseph F. Smith and other leaders of the Church, who were treated with very little consideration by the majority of the committee members. Thousands of petitions asking for Reed Smoot's expulsion poured into the senate from all over the United States, and the spirit of prejudice ran high. During the two years of the investigation the Church was thoroughly advertised before the world. The press of the country, seeking for the sensational, grasped at every item of evidence detrimental to the interest of the Church and magnified much of the testimony, coloring it with additional falsehood. Nevertheless there appeared from time to time friendly comments and articles in various quarters where men were big and broad enough to face the prejudice of the world. It can be said in perfect truth that the investigation, while carried on in the spirit of extreme hatred, resulted beneficially for the Church. The Case Decided June 11, 1906, the committee made report to the senate. The majority report, which was adverse to Senator Smoot, was signed by Chairman J. C. Burrows, and supported by Senators J. P. Dolliver, Edmund W. Pettus, Fred T. Dubois, Joseph Bailey, Lee S. Overman, and William A. Clark. They stated that "the more deliberately and carefully the testimony taken in the investigation is considered, the more irresistibly it leads to the conclusion that the facts stated in the protest are true." The minority report, signed by Senators Joseph B. Foraker, Albert J. Beveridge, William P. Dillingham, Albert J. Hopkins and Philander C. Knox, held to the opposite view. The case was called up in the senate, December 13, 1906, and continued before that body--a large number of the senators making speeches--until February 20, 1907, when the final vote was taken. The resolution was amended so that it required the concurrence of two thirds of the senators present. The vote stood yeas 28, nays 42, and 20 not voting; consequently the result of the vote was that the resolution was rejected, and Senator Smoot retained his seat. The "American Party" In January 1901, Thomas Kearns, a rich mining man, was elected by the legislature to the United States senate to fill a four-year term, which had been vacant for two years because the previous legislature failed to elect a senator. Mr. Kearns was very anxious to be returned to the senate, and sought the support of President Joseph F. Smith--in other words the support of the Church--which was not given, and he was informed that the Church was not in politics. Having obtained control of the Salt Lake _Tribune_ he made it his personal organ of hate against the Church in general and President Joseph F. Smith in particular. He and others of like character, in the autumn of 1904, organized the "American Party." The excuse offered for this political party was the investigation going on in the Reed Smoot case. This anti-"Mormon" political organization endured from 1904 until 1911, and during those years captured the machinery of Salt Lake City. A campaign of vindictive falsehood was conducted which was a disgrace and a foul blot on the state of Utah. During this time the _Tribune_ maliciously cartooned, and wickedly vilified President Joseph F. Smith in its columns in a manner that would not have been tolerated anywhere outside of Utah. Finally, even anti-"Mormons" sickened of the condition, and the better element of the "American Party" joined with other citizens and put an end to the obnoxious condition. President Smith's Attitude The only reply President Joseph F. Smith made to these vicious and daily attacks, was to express himself as follows: "I feel in my heart to forgive all men in the broad sense that God requires of me to forgive all men, and I desire to love my neighbor as myself; and to this extent I bear no malice towards any of the children of my Father. But there are enemies to the work of the Lord, as there were enemies of the Son of God. There are those who speak only evil of the Latter-day Saints. There are those--and they abound largely in our midst--who will shut their eyes to every virtue and to every good thing connected with this latter-day work, and will pour out floods of falsehood and misrepresentation against the people of God. I forgive them for this. I leave them in the hand of the just Judge." The Case of John W. Taylor and M. F. Cowley While the investigation at Washington was going on, Elders John W. Taylor and Matthias F. Cowley were requested by the senate committee as witnesses. President Smith was asked to locate them and have them go to Washington. In answer to his appeal they declined to go. It was discovered that they were out of harmony with the attitude of the Church regarding the manifesto of President Woodruff. They maintained that the manifesto applied to the United States only. However, the attitude of the Church was that it applied to the entire world. Official Statement of President Smith This led to the discovery that some plural marriages had been entered into contrary to the announcement of President Woodruff, and also a statement made by President Lorenzo Snow. Therefore, President Smith, at the general conference, April 6, 1904, made the following official statement: "Inasmuch as there are numerous reports in circulation that plural marriages have been entered into, contrary to the official declaration of President Woodruff of September 24, 1890, commonly called the manifesto, which was issued by President Woodruff, and adopted by the Church at its general conference, October 6, 1890, which forbade any marriage violative of the law of the land, I, Joseph F. Smith, President of the Church of Jesus Christ of Latter-day Saints, hereby affirm and declare that no such marriages have been solemnized with the sanction, consent, or knowledge of the Church of Jesus Christ of Latter-day Saints. "And I hereby announce that all such marriages are prohibited, and if any officer or member of the Church shall assume to solemnize or enter into any such marriage, he will be deemed in transgression against the Church, and will be liable to be dealt with according to the rules and regulations thereof and excommunicated therefrom. (Signed) "Joseph F. Smith." "President of the Church of Jesus Christ of Latter-day Saints." This statement, on motion of Francis M. Lyman, was presented to the conference and unanimously adopted. The agitation which followed led to the resignation, October 28, 1905, of Elders John W. Taylor and Matthias F. Cowley from the council of the apostles. Dedication of the Joseph Smith Monument Monday, December 18, 1905, President Joseph F. Smith and about twenty-five others, including a number of the general authorities of the Church, left Salt Lake City, for Sharon, Vermont, to dedicate a monument on the farm where Joseph Smith the Prophet was born. This beautiful monument, with a polished granite shaft thirty-eight and one-half feet high--one foot for every year of the Prophet's life--had been erected under the direction of Elder Junius F. Wells. December 23, 1905, the one hundredth anniversary of the Prophet's birth, it was dedicated and unveiled, President Smith offering the prayer. A short time before this event the Mack farm, on which the monument stands, had been purchased by the Church and a cottage built on the spot where the old home stood in which the Prophet was born. Subsequently the Church purchased the Smith farm and Sacred Grove, in Manchester township, New York. President Smith Visits Europe In the summer of 1906, President Joseph F. Smith and Presiding Bishop Charles W. Nibley went to Europe and spent some time in each of the missions. This was the first time a President of the Church, while holding that office, had stood on Europe's soil. It proved to be a great blessing to the Saints abroad and encouraged and built them up in the faith. An incident worthy of record which occurred on that trip was the remarkable healing of John Roothoff, a boy eleven years of age, residing in Rotterdam. The youth was blind, but learning that President Smith would be present he said to his mother: "If you will take me with you to meeting and he (President Smith) will look into my eyes, I believe they will be healed." He was permitted to accompany his mother, and at the close of the services President Smith greeted each individual and shook hands with them. As the mother presented her son, President Smith raised the bandage on his eyes, and blessed him. When he returned home the boy said: "Mamma, my eyes are well, I can't feel any more pain. I can see now, and far, too." The Address to the World At the general conference of the Church in April, 1907, which was held shortly after the settlement of the case against Senator Smoot, the First Presidency of the Church issued an "Address to the World" which was read to, and adopted by, the conference. It set forth clearly the attitude of the Church respecting many matters which had been discussed during the hearing at Washington, and was also a reply to numerous magazine articles which appeared about that time written expressly for the injury of the Church. It was stated in this address, in answer to the many false accusations, that the Church had respectfully submitted to the law enacted against plural marriage. "If it is urged that there have been instances of the violation of the anti-polygamy laws," the document read, "the plain answer is that in every state and nation there are individuals who violate law in spite of all the vigilance that can be exercised; but it does not follow that the integrity of a community or a state is destroyed, because of such individual transgressions. All we ask is that the same common-sense judgment be exercised in relation to our community that is accorded to other communities." It was also declared that the Church stood for the "absolute separation of Church and State; no domination of the State by the Church; no State interference with the functions of the Church, or with the free exercise of religion; the absolute freedom of the individual from the domination of ecclesiastical authority in political affairs; the equality of all churches before the law. "The reaffirmation of this doctrine and policy, however, is predicated upon the express understanding that politics in the States where our people reside shall be conducted as in other parts of the Union; that there shall be no interference by the State with the Church, nor with the free exercise of religion. Should political parties make war upon the Church, or menace the civil, political, or religious rights of its members as such--against a policy of that kind, by any political party or set of men whatsoever, we assert the inherent right of self-preservation for the Church, and her right to call upon all her children, and upon all who love justice, and desire the perpetuation of religious liberty, to come to her aid, to stand with her until the danger shall have passed. And this openly, submitting the justice of our cause to the enlightened judgment of our fellow men, should such an issue unhappily arise. We desire to live in peace and confidence with our fellow citizens of all political parties and of all religions." Changes in the Presidency President John R. Winder, first counselor in the First Presidency, died March 27, 1910. At the general conference in April following, Anthon H. Lund was advanced to the position of first counselor, and John Henry Smith was chosen as second counselor in the presidency. President John Henry Smith died October 13, 1911, and Elder Charles W. Penrose was chosen to succeed him, in the following December. The presiding patriarch, John Smith, died November 6, 1911, and his grandson, Hyrum G. Smith, was sustained in that calling at the general conference of the Church, April 6, 1912. The Saints in Mexico During the year 1912, on account of civil war in Mexico and the constant raid of banditti and guerillas, the members of the Church residing in the Juarez Stake were robbed and persecuted and finally forced to seek refuge in the United States. With the hope that they would again return to their homes most of them located near the border, but as time passed and the condition did not improve, a large number moved away and located in other stakes, abandoning their property in Mexico. Some who remained near the border have again returned to their homes, and there is some prospect (1921) that they may be partially reimbursed for their losses. The World War In the summer of 1914, Archduke Franz Ferdinand, heir to the throne of Austria-Hungary, was murdered by a Serbian student. This event caused strained relations to exist between Austria and Serbia. Austria, backed by Germany, was not willing to accept the conciliatory note of the smaller country, which did everything possible to avoid a rupture, and declared war July 28, 1914. The action was followed by a declaration of war by Germany against Russia on a pretext, August 1. Germany also made an attack on France, attempting to go through Belgium, against the wishes of that kingdom, to expedite their advancement. The invasion of Belgium brought Great Britain into the conflict, and eventually most of the countries of the earth were drawn into the war. Due to Germany's ruthless submarine campaign on the high seas, the United States was forced to declare war against that power, April 6, 1917. Those nations which were not actually aligned with one or the other hostile force, were caused to suffer great privation and hardship. The great conflict continued until November 11, 1918, when an armistice was declared, which later resulted in a treaty of peace, Germany and her Allies, Austria-Hungary and Turkey, being required to pay enormous war indemnity. Millions of lives were sacrificed and billions in property destroyed during the four years of actual conflict, and at the close the nations found themselves on the verge of bankruptcy. During the first year (1917) the United States was in the war, 3,854 members of the Church were in the army; 616 in the navy; 196 in the marines and over 800 in other branches of the service, including the Red Cross and medical corps. By the early part of January, 1919, there were 14,975 members of the Church in the service. Between six and seven hundred lost their lives during the period of the war. The Fulfilment of Prophecy The world war was a further fulfilment of the prophecy on war, given to Joseph Smith, Christmas day, 1832, wherein the revelation states that "the days will come that war will be poured out upon all nations." This revelation on war was partly fulfilled during the rebellion of the Southern States, which was the beginning of the end, according to the revelation. There are yet other things pertaining to war and the vexation of the nations, spoken of in that prophecy, which are to be fulfilled. A Period of Prosperity The administration of President Joseph F. Smith was noted chiefly for the prosperity and advancement of the Church during the seventeen years of his presidency. The work spread abroad in the earth as well as in the stakes of Zion. Meeting houses and tabernacles, with all the modern conveniences, were erected in many stakes and wards. Even in the mission fields commodious headquarters and churches were purchased or built in various places. The Dr. Groves Latter-day Saints Hospital, one of the best in the country, was erected. Two large and important structures, the Bishop's Building and the Church Office Building, were built for the purpose of taking care of the various offices and departments of Church work. The Church school system was advanced and enlarged, and the very best facilities were obtained for the education of the youth of Zion. Two temples, one at Cardston, Canada, and one at Laie, Hawaii, were under course of erection, and the work for the salvation of the dead received an impetus which filled the present temples to overflowing. The Church was placed in a position to command the respect of all honest men. Prejudice was overcome, and the great men of our nation commenced to look upon the Latter-day Saints with more kindly feelings. The Passing of President Smith In the spring of 1918, President Smith commenced to fail in health, and during the late summer and fall he attended to most of his business matters in his own room, spending very little time at the office. He would generally take a short automobile ride in the afternoon, from which he received great benefit. During the October conference (1918) he was improved and presided at all the sessions. His opening address was heard in all parts of the tabernacle, but was not delivered with his usual physical vigor. After the conference he was again confined to his room the greater part of his time. October 3, 1918, the day before the conference convened, he received a remarkable manifestation in which much additional light was revealed regarding the salvation of the dead and the visit of the Savior to the world of spirits after his crucifixion. He made reference, indirectly, to this vision in his remarks at the conference, but it was not published until December, having first been submitted, October 31, to the counselors in the presidency and the apostles and patriarch and unanimously accepted by them. Sunday, November 17, 1918, President Smith was taken with an attack of pleurisy which continued to grow in intensity, finally developing into pleuro-pneumonia, and he passed away, Tuesday morning, November 19. No public funeral could be held as the city was under quarantine because an epidemic of influenza was over all the land. Thousands of people lined the streets as the cortege passed and services in the cold open air were held at the grave, where brief remarks were made by President Heber J. Grant and Bishop Charles W. Nibley. President Anthon H. Lund had charge of the services and President Charles W. Penrose dedicated the grave. Notes 1. These nineteen were: Rev. William M. Paden, Parley L. Williams, Edward B. Critchlow, E. W. Wilson, Charles C. Goodwin, L. W. Colbath, William A. Nelden, Rev. Clarence T. Brown, Ezra Thompson, J. J. Corum, George R. Hancock. W. Mont Ferry, Rev. John L. Leilich, Harry C. Hill, Clarence E. Allen, George M. Scott, S. H. Lewis, H. G. McMillan and Rev. Abiel Leonard. L. W. Colbath later withdrew his name. 2. This protest was divided under six heads as follows: 1. The Mormon Priesthood according to the doctrine of that Church, is vested with supreme authority in all things temporal and spiritual. 2. The first presidency and twelve apostles are supreme in the exercise and transmission of the mandates of this authority. 3. As this body of men has not abandoned the principles and practices of political dictation, so also it has not abandoned belief in polygamy and polygamous cohabitation. 4. That this is the attitude of the first presidency and apostolate, even since the suspensory manifesto of 1890, is evidenced by their teachings since then. 5. This body of officials, of whom Senator-elect Smoot is one, also practice or connive at and encourage the practice of polygamy and polygamous cohabitation, and those whom they have permitted to hold legislative office have, without protest or objection from them, sought to pass a law nullifying enactments against polygamous cohabitation. 6. The supreme authorities in the Church, of whom Senator-elect Reed Smoot is one, to-wit, the first presidency and twelve apostles, not only connive at violation of, but protect and honor the violators of the laws against polygamy and polygamous cohabitation. Chapter 54 The Administration of President Heber J. Grant 1918- President Heber J. Grant By virtue of his position as president of the council of apostles, Heber J. Grant became the presiding officer of the Church at the death of President Smith. Heeding the instruction of President Wilford Woodruff--which was given by revelation, and was followed by Presidents Snow and Smith--that the First Presidency should be organized without delay, the council of apostles met November 23, 1918, in the temple, and Heber J. Grant was sustained and set apart as President of the Church. He selected as his counselors Anthon H. Lund and Charles W. Penrose, who had served with President Joseph F. Smith. President Grant was born November 22, 1856, in Salt Lake City. He is the son of Jedediah Morgan and Rachel Ridgeway Ivins Grant. He is a man of great activity and endless energy; full of sympathy for the down-trodden and the poor. In the financial world he is recognized as a man of keen ability, yet his life has been constantly devoted to the welfare and progress of the Church, his labors in the ministry dating from his early youth. In 1880 he was called to preside over the Tooele Stake of Zion, succeeding Francis M. Lyman who had been called into the council of the twelve. Two years later (October 16, 1882) he was himself ordained an apostle, having been called, with Elder George Teasdale, to that office by revelation. In 1901 he went to Japan and there opened the door for the preaching of the Gospel, and after his return he was called to preside over the European mission, where he labored for three years. The General Conference Postponed Because of the influenza epidemic no meetings were held during the winter and spring of 1919. On this account, the general conference, which otherwise would have been held in April, was postponed until June 1, 1919. On that occasion the solemn assembly of the Priesthood was held, and the authorities of the Church were sustained by the usual separate vote of the quorums. That conference was devoted largely to a memorial service for President Joseph F. Smith. Dedication of the Hawaiian Temple Thanksgiving day, November 27, 1919, the temple at Laie, Hawaii, was dedicated by President Heber J. Grant. He was accompanied to that land by President Anthon H. Lund, Rudger Clawson, Stephen L. Richards, Presiding Bishop Charles W. Nibley and Arthur Winter. The dedicatory services were repeated, five services being held to accommodate all the people--1,239 souls attending the services. This is the first temple erected outside of the continental United States, and is for the benefit of the native Saints of the islands of the Pacific, The mission in the Hawaiian Islands was opened in 1850 by George Q. Cannon and others, and thousands of the natives received the Gospel. The site for the Hawaiian temple was dedicated by President Joseph F. Smith, June 1, 1915. Passing of President Lund--Changes in the Presidency After a brief illness, President Anthon H. Lund, first counselor in the presidency, passed away at his home in Salt Lake City, March 2, 1921. He served in the presidency during the entire ministry of President Joseph F. Smith, having been chosen second counselor in October, 1901. After the death of John R. Winder, the first counselor, he was advanced to that position in April, 1910. President Lund was a man without guile, faithful and true to the Gospel and to the brethren, and beloved by all the Saints. At the meeting of the council of the presiding authorities held in the Salt Lake Temple, Thursday, March 10, 1921, President Charles W. Penrose was chosen by President Heber J. Grant as his first counselor, and Elder Anthony W. Ivins as his second counselor. Rudger Clawson was at the same time, set apart as president of the twelve apostles, as he became the ranking apostle after the death of President Lund. Conclusion At the general conference of the Church held in April, 1920, the one hundredth anniversary of the Prophet's vision of the Father and the Son, was fittingly observed. The remarks of the brethren who spoke had a bearing on the great work accomplished by the Prophet and the authenticity of his vision. The _Improvement Era_, the organ of the priesthood quorums of the Church, and the Young Men's Mutual Improvement Association, devoted the April number to special articles dealing with the theme of the Vision, and other magazines did the same. A cantata by Evan Stephens, "The Vision," which was prepared for the occasion, was rendered before a crowded house in the tabernacle, and special topics were considered in the several wards, following the conference. Ninety years before (1830) the Church was organized with but six members. In 1920 it numbered several hundred thousands. Its property in meeting houses, tabernacles, temples and other necessary buildings, was valued at many millions of dollars. There were 83[1] stakes of Zion, 871 organized wards and 83 branches within those stakes. Missionary work had been carried to various parts of the earth, and there were 24 regularly established missions with numerous conferences and branches. Each stake of Zion contained a high priests' quorum, and there were 209 quorums of seventy. The total number of men holding the Melchizedek Priesthood was 57,600 and the total number holding the Aaronic Priesthood was 49,780. Many thousands of young people were enrolled in the auxiliary organizations of the Church, and it was conceded by many ministers of other churches, that the "Mormon" Sunday Schools were the best that could be found in all the world.[2] The Church at the close of the first one hundred years of its history, dating from the Prophet's vision in 1820, was looked upon as a power in the earth for good by the great and wise men of the nations. Knowledge of its work had been brought to the attention of kings, presidents and rulers of the earth. The prospects before it for advancement and growth were bright, and it appeared that the prophecy of Isaiah was about to be fulfilled: "Go through, go through the gates; prepare ye the way of the people; . . . lift up a standard for the people. "Behold the Lord hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward is with him, and his work before him. "And they shall call them, The holy people, The redeemed of the LORD; and thou shalt be called, Sought out, A city not forsaken." --Isaiah 62:10-12 Notes 1. Three other stakes have since been organized. 2. At a synod held in Salt Lake City, in September 1921, at which the ministers of the Episcopal Church of the Fourth Province of the Pacific assembled, Rev. W. F. Bulkley said: "We may learn much from the Mormon Church; it has the best Sunday school organization of any church in the world." --_Salt Lake Tribune_, September 9, 1921, p. 15. Appendix: The Auxiliary Organizations of the Church In addition to the quorums of the priesthood, there are in the Church a number of helpful organizations known as the auxiliary organizations. These are: The National Woman's Relief Society, The Deseret Sunday School Union, The Young Men's Mutual Improvement Association, The Young Ladies' Mutual Improvement Association, and The Primary Association. There are two other organizations which are not classed as auxiliaries, namely, The Religion Classes--an adjunct of the Church School system--and the Genealogical Society of Utah, which is closely related in its work to the temples. A brief statement of the organization, accomplishments and aims of these societies is here given. The National Woman's Relief Society The Relief Society, now known as the National Woman's Relief Society, was organized in Nauvoo, March 17, 1842, by Joseph Smith, the Prophet, assisted by Elders John Taylor and Willard Richards. The object of the society, as stated by the Prophet, was "to look after the wants of the poor, to search after objects of charity, and to administer to their wants; to assist by correcting the morals and strengthening the virtues of the community, and thus to save the elders the trouble of rebuking." He also expressed the desire that the society might be built up in a most high and acceptable manner, and should be a select company of the virtuous, and those who would walk circumspectly. One feature of the work of the society should be to purge out iniquity, surmount difficulties, "though the soul be tried, the heart faint, and hands hang down." The members should observe the laws of God, hearken to counsel and keep free from the evils of the world, and be "choice, virtuous and holy." This organization, composed exclusively of the women of the Church, now (1922) numbers about fifty thousand members. It has accomplished a wonderful work in the care of the poor, alleviating the distress of the needy, the sick and afflicted, comforting those who mourn and preparing the dead for burial. All this work, and much more, which would fill volumes, has been accomplished in the spirit of true charity and love by the members, who unitedly endeavor to carry out the admonition and instruction given by President Joseph Smith at the time of the organization in 1842. Outlines have been prepared from year to year and a course of study presented to the members by which they are trained not only in their duties as members of the society, but also in various branches of education, to the intent that they may be better equipped for the duties of life. The Deseret Sunday School Union In the fall of 1848, a little more than a year after the arrival of the pioneers, Richard Ballantyne came to the Salt Lake Valley with his family. He located in the old fort and the following spring made plans for a home. He arranged his building to provide for the holding of a Sunday School, and on Sunday, December 9, 1849, the first Sunday School in the Rocky Mountains was held at his home, Elder Ballantyne being both superintendent and teacher. His Sunday School was popular among the members of the Church and was well attended until the year 1850, when a chapel was erected in the Fourteenth Ward into which the Sunday school was transferred. Not long after this other Sunday schools were organized in Salt Lake City and in a number of other settlements in Utah. However, there was no uniformity of method or course of study in these schools. The possibility of the Sunday school as an agency for teaching the Gospel to the youth was early recognized and the importance of uniformity and co-operation in this task was urged early in 1866. In November, 1866, as a result of the growing sentiment, a meeting was called at which a general organization was effected for the purpose of concentrating and unifying Sunday school efforts. Elder George Q. Cannon was elected president of the organization which was called the Deseret Sunday School Union. The scope of the activity of the Deseret Sunday School Union is Church-wide, and its purpose is to establish uniformity in Sunday school methods, to develop greater teaching efficiency, and through co-operation to improve the quality of the work done. The _Juvenile Instructor_, first published by Elder George Q. Cannon early in 1856, is the official organ of the Deseret Sunday School Union, and is a potent factor in accomplishing these results. It contains uniform lessons for each department in the Sunday schools. Teacher-training work, as a means of developing greater teaching efficiency, was first undertaken by the Sunday schools under the leadership of the general board. This movement has since attained Church-wide application under the leadership and direction of the Priesthood. As an organization, auxiliary to the Priesthood, the ultimate aim of the Sunday schools is to teach the principles of the Gospel and to stimulate the pupils to render willing obedience thereto. More specifically, the Sunday school aims so to equip its members that they will be able not only to work out their own salvation through the application of, and obedience to, the principles of the Gospel which they have been taught, but also to prepare themselves for service in the Priesthood, in the mission fields, and in the organizations at home, through which opportunities are afforded them to render service to others. The Sunday school recognizes no age limit, but aims to accommodate all grades of spiritual development from infancy to old age. From a membership of 50 pupils in the first Sunday school, the enrollment has increased until in 1920 there were 970 Sunday schools in the organized stakes of Zion with an enrollment of 170,164 pupils and 18,184 officers and teachers. The Sunday school work and organization extend into the missions where there are 596 schools which have an enrollment of 25,189 pupils, and 4,623 officers and teachers. The Sunday school in the mission field is recognized as the best means of arousing interest in the work of the Church and as a step toward the establishing of branches. --_Albert Hamer Reiser, general secretary._ The Young Men's Mutual Improvement Associations The Young Men's Mutual Improvement Associations of the Church of Jesus Christ of Latter-day Saints were begun in the year 1875, the first organization having been effected in the Thirteenth ward, Salt Lake City, on the 10th day of June, that year, by Junius F. Wells, under the immediate instruction and direction of President Brigham Young. In 1921 there were 796 associations in the 871 wards and 86 stakes of the Church, with an active membership of 43,562 and a force of officers of 6,116. In 22 missions of the Church there are a large number of associations, with an encouraging membership; and much good is being accomplished for and by the young people. The organization is supervised by a general board under the direction of the general authorities of the Church. A central organization consisting of a superintendent, two assistants, the secretary, treasurer, and several aids, has charge in each stake. Each ward is officered by a president, two counselors, secretary, treasurer, class leaders, scoutmaster, and other assistants for special work in music, recreation, athletics, leisure-time activities, etc. Standing committees in all the organizations look after the details of the work. The Y. M. M. I. A. as an auxiliary organization, while independent in its actions, studies, recreation and general activity, is under the controlling influence of the general stake and ward officers of the Church. At the organization, President Brigham Young stated the keynote of the work of these organizations to be "the establishment in the youth of individual testimony of the truth and magnitude of the great latter-day work; the development of the gifts within them that have been bestowed upon them by the laying on of hands of the servants of God; cultivating a knowledge and an application of the eternal principles of the great science of life." This great body of young men appeals for place and opportunity to work, to offer a helping hand in building up the Church of Christ, and to lend effective service to their fellowmen and in the cause of God. They stand for the mutual improvement of the youth of Zion. Their souls are thrilled with the grand vision of the future, and their hearts with the testimony of the glorious destiny of God's "marvelous work and a wonder" of the latter days. The aim of their organization is, first, to impress them and all the youth of Israel with a testimony of the Gospel of Jesus Christ, as restored through Joseph the Prophet, and to this end they seek all useful knowledge by which they may be helpful in its establishment. They desire to learn to preside over public assemblies, to express themselves before the public, to study and to practice religious, civil, vocational, social and recreational, scientific and educational affairs, and to be trained in all that pertains to religious, moral, physical and intellectual advancement. The further object of the organization is to answer every desire of the young men of our community for excellence and enjoyment, and to provide for the gratification of every legitimate ambition and impulse to excel in these fields of endeavor without having to seek opportunity elsewhere. In a word, the aim of the Y. M. M. I. A. is to assist every young man to "complete living on the foundation of faith in God and his great latter-day work;" or, in other words, to live in perfect harmony with the established standards of the restored gospel of Jesus Christ. The activities of the organization consists in the adoption of many interesting and attractive details for work and service, including advanced senior, senior, and junior studies, in new and attractive manuals; scout work; recreational programs; leisure-time activities, and other features of marked interest to young people. Their organization presents to them fascinating programs to hold their attention in the wonderful business of building characters in their own lives, and in establishing faith in God and his great latter-day work. For a general heading for some of the declarations that this organization has made, and for which the young men stand, it is fitting to use the words of the Psalmist: "In the name of our God we will set up our banners." To this end they present the following slogans: "We stand for a sacred Sabbath and a weekly half holiday; for a weekly home evening; for state and nation-wide prohibition; for thrift and economy; for service to God and country; for spiritual growth through attendance at sacrament meetings; for the non-use and non-sale of tobacco; and for loyal citizenship." Some trust in the wealth of mines, some in the riches of the earth, others gather houses and lands, or lean upon the learning and wisdom of men; but even as David, God's servant of old, the Y. M. M. I. A. declare: "We will remember the name of the Lord our God. He will hear us from his holy heaven, hear and fulfil our petitions and redeem us with the saving strength of his right hand." Setting up these slogans and ideals and, adding thereto, as the years go by, all helpful and useful knowledge and service, we will not only remember the name of the Lord our God, but will rejoice in his salvation, and in his name will seek to conquer evil and establish righteousness. --_Edward H. Anderson, Editor of the_ Improvement Era. The Young Ladies' Mutual Improvement Association The Young Ladies' Mutual Improvement Association had its origin in the Retrenchment Association, organized by President Brigham Young in the Lion House on November 28, 1869. Its membership consisted entirely of his own daughters, Ella Young being president, with Emily, Zina, Maria, Carlie, Phebe, and Dora Young as associate officers. The purpose of this Retrenchment Association, as President Young expressed it, was "to retrench in dress, in speech, in everything that is bad and worthless, and to improve in everything that is good and beautiful." He also stated that he wished his daughters and the girls of the Church generally to gain for themselves a knowledge and testimony of the Gospel. Associations of other young women were soon patterned after the original one and later the name was changed to Mutual Improvement Association to harmonize with a similar organization which had been formed among the young men. In 1880 the general board was organized with Elmina S. Taylor, president; Margaret Y. Taylor, and Martha Home Tingey as counselors. The fundamental aim has always been to give religious and moral instruction and in addition such other lines of work as will help to prepare girls for their true position in the home and community life. Courses in the study of the standard works of the Church, and in literature, home economics, ethics, history, etc., have been provided. In connection with the Young Men's Association, a line of work designated as "special activities" is conducted. This comprises music, public speaking, story-telling, declamation, drama, debating, etc. Much of the social work of the Church is under the direction of the two associations. The official organ of the Young Ladies' Mutual Improvement Association is the _Young Woman's Journal_, a monthly magazine. This reflects the spirit of the organization and is the medium through which the general board reaches the stake and ward officers and members of the association. It has a subscription of about 18,000. The junior members of the association are known as bee-hive girls, the work provided being of the nature of the camp fire work and parallel to that of the boy scouts. There are some 14,000 bee-hive girls, in age from 14 to 16 years. There are also senior classes in all of the local associations and advanced senior classes in the majority of them. The present total membership (April 1, 1921) is 44,681. Two hundred seventy-six of this number are giving services in the Mission Field. --_Clarissa Beesley, general secretary._ The Primary Association The need of child culture and special religious training for the children was the motive that prompted the organization of the Primary Association in the Church. The Lord has placed the responsibility of the training of the children of Church members on the shoulders of the parents, where it properly belongs. However, in the multitude of duties it is necessary that some help be extended to assist the parents in the important labor, and the various auxiliary organizations were given for this purpose. The following account of the origin and aims of the Primary Association is furnished by that organization: "The Primary Association originated at Farmington, Davis County, Utah, where the first meeting was held on the 25th day of August, 1878. "For some time previous, Sister Aurelia S. Rogers, the pioneer in this work, had reflected with much seriousness upon the need of a more strict guardianship over the boys and girls of Zion. She felt the necessity for more religious and moral training than they were then receiving; believed that children should be taught to beautify the home with the workmanship of their own hands, and learn to cultivate a love for music, for flowers, and for the beautiful in all things. "The matter was brought to the attention of Sister Eliza R. Snow and a consultation was held with President John Taylor, Emmeline B. Wells, and others, resulting in a decision to organize what is now known as 'The Primary Association.' It was resolved that the instruction should be of religious and moral character in all that tends toward the development of upright men and women. "Accordingly, on the 11th of August, 1878, Aurelia S. Rogers was set apart to preside over a Primary Association in Farmington. The ward was systematically visited and the name of every child recorded. Two weeks later the children were called together, the object of the work was explained to them, and the career of the association began. In addition to the meeting where general instructions were given including lessons on obedience, faith in God, prayer (individual and in concert), punctuality, and good manners, there were program and testimony meetings. A quarterly gathering was held every three months to which the parents were invited and a special program rendered. Lessons were given on the planting of beans and corn, to be stored for times of famine, in the making of rag carpets for use in Church buildings; and much emphasis was laid on the necessity for obedience to the word of wisdom. "Similar associations were organized in other places, and on the 19th day of June, 1880, Sister Louie B. Felt, then president of the Eleventh Ward Association in Salt Lake City, was called to preside over the Primary Associations of the Church of Jesus Christ of Latter-day Saints in all the world." There are 873 associations in the Church, with a total enrollment of 70,816 officers and children. The Religion Classes Since the first year after the Church was organized it has maintained schools in which religion has been taught. Even in their early persecutions and drivings, whenever a sufficient number of members settled in any locality long enough to justify it, some suitable person was selected to teach and a school was organized. Religion was always a prominent study in them, and the study of the Bible was common in most of the schools of the nation. When the schools began to be maintained by the state, however, and people of all religious beliefs were obliged to pay taxes for their support, the Bible and all religious teachings were banished from the public schools because of the jealousy of the patrons over religious tenets. When this movement reached the settlements of our people in the West they yielded to it, but with deep disappointment, and to make up this loss the authorities of the Church established a system of Religion Classes to be held before or after school, and taught by volunteer teachers who serve without pay. In these Religion Classes the more practical principles of the Gospel are taught, and in such a way as to induce to good and noble actions. The organization and methods of teaching resemble those of the day school whose work they are designed to supplement. Up to the present time these classes are held only once a week, except in a few instances, but the original purpose and ultimate aim is to have them meet daily as other day school classes. In this way the religious and moral elements, now so lacking in the work of the public schools and so much needed to guide and control intellectual efficiency, will be supplied, and a more balanced development secured. The Religion Classes are a part of the Church School system and are under the supervision of the Church Commissioners of Education. Classes are organized in almost every ward in the Church and about 50,000 pupils are enrolled. --_Horace H. Cummings, of the General Board._ The Genealogical Society of Utah The Genealogical Society of Utah was organized at a meeting held in the office of Franklin D. Richards, Church historian, November 13, 1894. It was decided by those present to organize a society the purposes of which were "to be benevolent in collecting, compiling, establishing and maintaining a genealogical library for the use and benefit of its members and others; educational in disseminating information regarding genealogical matters; and also religious." The officers consist of a board of seven directors, and a president, vice-president, secretary, treasurer and librarian, who were to be selected from among the board of directors. The original members were Wilford Woodruff, George Q. Cannon, Joseph F. Smith, Lorenzo Snow, Franklin D. Richards, John Nicholson, Amos Milton Musser, James H. Anderson, James B. Walkley, Abraham H. Cannon, George Reynolds, John Jacques and Duncan M. McAllister. A room in the historian's office was tendered by Historian Franklin D. Richards, for the use of the society "until such time as circumstances required a change of location, the use of said room to be free of charge." Franklin D. Richards was chosen as president of the society; John Nicholson, vice-president; James H. Anderson, secretary; Amos Milton Musser, treasurer; John Jacques, librarian. These, with Andrew Jenson, formed the board of directors. At the third meeting of the society, November 20, 1894, articles of incorporation were prepared and the society was duly incorporated. The first books received by the society were also donated by the charter members at this meeting, consisting of eleven volumes. This was the nucleus of a library which, it is hoped by its members, is destined to become second to none in the world. At the beginning of the year 1895, the society had twenty-eight life members and twenty annual members. At the close of the year 1907 there were one hundred and eight life members and sixty-five annual members and the library contained sixteen hundred volumes. In the year 1908 the society took on new life, an impetus was given to the work of salvation for the dead and the people commenced to give greater attention to the gathering of the records of their ancestors. The volume of business during the years 1908-9 was greater than that which had been accomplished during the previous existence of the society. The work of the society was extensively advertised and was placed on a firm footing. At the close of the year 1921, there had been issued 3,100 life memberships, 6,512 annual memberships, including renewals, and the library contained 6,500 volumes. The Genealogical Society of Utah is a Church institution. It is not confined to the borders of Utah, but is as extensive in its field of activity as is the Church. It was organized for the purpose of aiding the members of the Church in the collecting and compiling of the records of their dead preparatory to the performance of ordinance work for their salvation in the temples of the Lord. Appendix: General Authorities of the Church Presidents of the Church Joseph Smith Born Dec. 23, 1805, at Sharon, Vermont; received the Melchizedek Priesthood from Peter, James and John in 1820; sustained April, 1830, as First Elder and Oliver Cowdery as Second Elder of the Church, at the age of 24; sustained January 25, 1832, as President of the High Priesthood at a conference at Amherst, Lorain County, Ohio; murdered June 27, 1844, at Carthage Jail, Illinois. Brigham Young Born June 1, 1801, at Whittingham, Vermont; ordained an apostle Feb. 14, 1835, by Joseph Smith and the three witnesses of the Book of Mormon; sustained Dec. 27, 1847, as President of the Church, at the age of 46; died Aug. 29, 1877, at Salt Lake City, Utah. John Taylor Born Nov. 1, 1808, at Milnthorpe, England; ordained an apostle Dec. 19, 1838, under the hands of Brigham Young and Heber C. Kimball; sustained Oct. 10, 1880, as President of the Church, at the age of 72; died July 25, 1887, at Kaysville, Davis County, Utah. Wilford Woodruff Born March 1, 1807, at Avon, Connecticut; ordained an apostle April 26, 1839, by Brigham Young; sustained April 7, 1889, as President of the Church, at the age of 82; died Sept. 2, 1898, at San Francisco, California. Lorenzo Snow Born April 3, 1814, at Mantua, Ohio; ordained an apostle Feb. 12, 1849, by Heber C. Kimball; sustained Sept. 13, 1898, as President of the Church, at the age of 84; died Oct. 10, 1901, at Salt Lake City, Utah. Joseph F. Smith Born Nov. 13, 1838, at Far West, Missouri; ordained an apostle July 1, 1866, by Brigham Young, and set apart as one of the twelve apostles Oct. 8, 1867; sustained Oct. 17, 1901, as President of the Church, at the age of 63; died Nov. 19, 1918, at Salt Lake City, Utah. Heber J. Grant Born Nov. 22, 1856, at Salt Lake City, Utah; ordained an apostle by George Q. Cannon, October 16, 1882; sustained Nov. 23, 1918, as President of the Church, at the age of 63. First Counselors in the First Presidency Sidney Rigdon Born Feb. 19, 1793, at St. Clair, Pennsylvania; ordained a high priest by Joseph Smith and set apart March 18, 1833, as first counselor in the First Presidency by Joseph Smith, at the age of 40; excommunicated Sept. 8, 1844; died July 14, 1876, at Friendship, Alleghany County, New York. Heber C. Kimball Born June 14, 1801, at Sheldon, Vermont; ordained an apostle Feb. 14, 1835, under the hands of Oliver Cowdery, David Whitmer and Martin Harris; sustained Dec. 27, 1847, as first counselor in the First Presidency, at the age of 46; died June 22, 1868, at Salt Lake City, Utah. George A. Smith Born June 26, 1817, at Potsdam, New York; ordained an apostle April 26, 1839, by Heber C. Kimball; sustained October 6, 1868, as first counselor in the First Presidency, at the age of 51; died Sept. 1, 1875, at Salt Lake City, Utah. John W. Young Born Oct. 1, 1844, at Nauvoo, Illinois; sustained Oct. 7, 1876, as first counselor in the First Presidency, at the age of 32; retired at the death of Brigham Young. George Q. Cannon Born Jan. 11, 1827, at Liverpool, England; ordained an apostle Aug. 26, 1860, by Brigham Young; sustained Oct. 10, 1880, as first counselor in the First Presidency, at the age of 62; sustained April 7, 1889, as first counselor to President Woodruff and also to President Lorenzo Snow, Sept. 13, 1898; died April 12, 1901, at Monterey, California. John R. Winder Born Dec. 11, 1821, at Biddenden, England; ordained a high priest March 4, 1872, by Edward Hunter; sustained Oct. 17, 1901, as first counselor in the First Presidency, at the age of 80; died March 27, 1910, at Salt Lake City, Utah. Anthon H. Lund Born May 15, 1844, at Aalborg, Denmark; ordained an apostle Oct. 7, 1889, by George Q. Cannon; sustained April 7, 1910, as first counselor in the First Presidency, at the age of 66; died March 2, 1921, at Salt Lake City, Utah. Charles W. Penrose Born Feb. 4, 1832, at London, England; ordained an apostle July 7, 1904, by Joseph F. Smith; sustained March 10, 1921, as first counselor in the First Presidency, at the age of 89. Second Counselors in the First Presidency Fred'k G. Williams Born Oct. 28, 1787, at Suffield, Connecticut; called by revelation March, 1832, to be a high priest and counselor to Joseph Smith; ordained and set apart March 18, 1833, as second counselor in the First Presidency by Joseph Smith, at the age of 46; rejected Nov. 7, 1837; died Oct. 10, 1842, at Quincy, Illinois. Hyrum Smith Born Feb. 9, 1800, at Tunbridge, Vermont; ordained a high priest June 6, 1831, by Joseph Smith; chosen as second counselor in the First Presidency, Nov. 7, 1837, at the age of 37; called to be Patriarch Jan. 24, 1841; murdered June 27, 1844, at Carthage, Illinois. William Law Born Sept. 8, 1809; ordained and set apart Jan. 24, 1841, as second counselor in the First Presidency, at the age of 32, excommunicated April 18, 1844; died Jan. 19, 1892, at Shullsburg, Wisconsin. Willard Richards Born June 24, 1804, at Hopkinton, Massachusetts; ordained an apostle April 14, 1840, by Brigham Young; sustained Dec. 27, 1847, as second counselor in the First Presidency, at the age of 43; died March 11, 1854, at Salt Lake City, Utah. Jedediah M. Grant Born Feb. 21, 1816, at Windsor, New York; set apart as second counselor in the First Presidency, April 7, 1854, at the age of 38; died Dec. 1, 1856, at Salt Lake City, Utah. Daniel H. Wells Born Oct. 27, 1814, at Trenton, New York; ordained an apostle and set apart as second counselor in the First Presidency, January 4, 1857, by Brigham Young, at the age of 43; retired at the death of President Young; died March 24, 1891, at Salt Lake City, Utah. Joseph F. Smith Born Nov. 13, 1838, at Far West, Missouri; set apart as one of the twelve apostles Oct. 8, 1867; sustained Oct. 10, 1880, as second counselor to President John Taylor, at the age of 41; also sustained as second counselor to President Wilford Woodruff, April 7, 1889, and to President Lorenzo Snow, Sept. 13, 1898; sustained as President of the Church Oct. 17, 1901; died Nov. 19, 1918, at Salt Lake City, Utah. Anthon H. Lund Born May 15, 1844, at Aalborg, Denmark; ordained an apostle Oct. 7, 1889, by George Q. Cannon; sustained as second counselor in the First Presidency, Oct. 17, 1901, at the age of 51; advanced to first counselor April 7, 1910; died March 2, 1921, at Salt Lake City, Utah. John Henry Smith Born Sept. 18, 1848, at Carbunca, Iowa; ordained an apostle Oct. 27, 1880, by Wilford Woodruff; sustained April 7, 1910, as second counselor in the First Presidency, at the age of 62; died Oct. 13, 1911, at Salt Lake City, Utah. Charles W. Penrose Born Feb. 4, 1832, at London, England; ordained an apostle July 7, 1904, by Joseph F. Smith; sustained Dec. 7, 1911, as second counselor in the First Presidency, at the age of 79; advanced to first counselor March 10, 1921. Anthony W. Ivins Born Sept. 16, 1852, at Toms River, New Jersey; ordained an apostle Oct. 6, 1907, by Joseph F. Smith; sustained as second counselor in the First Presidency, March 10, 1921, at the age of 68. The Apostles of the Church Thomas B. Marsh Born Nov. 1, 1799, at Acton, Massachusetts; ordained an apostle April 26, 1835, at Kirtland, under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at the age of 36; President of the council of apostles; excommunicated for apostasy March 17, 1839; returned to the Church in 1857; died in 1860 at Ogden, Utah. David W. Patten Born in 1800, at Theresa, New York; ordained an apostle Feb. 15, 1835, at Kirtland, under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at the age of 35; shot Oct. 25, 1838, at the Battle of Crooked River, Missouri. Brigham Young Born June 1, 1801, at Whittingham, Vermont; ordained an apostle Feb. 14, 1835, at Kirtland, under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at the age of 34; President of the council of apostles; sustained Dec. 27, 1847, as President of the Church; died Aug. 29, 1877, at Salt Lake City, Utah. Heber C. Kimball Born June 14, 1801, at Sheldon, Vermont; ordained an apostle Feb. 14, 1835, at Kirtland, under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at the age of 34; died June 22, 1868, at Salt Lake City, Utah. Orson Hyde Born Jan. 8, 1805, at Oxford, Connecticut; ordained an apostle Feb. 15, 1835, at Kirtland, under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at the age of 30; died Nov. 28, 1878, at Spring City, Utah. William E. McLellin Born 1806, in Tennessee; ordained an apostle Feb. 15, 1835, at Kirtland, under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at the age of 29; excommunicated May 11, 1838; died April 24, 1883, at Independence, Jackson County, Missouri. Parley P. Pratt Born April 12, 1807, at Burlington, New York; ordained an apostle Feb. 21, 1835, at Kirtland, under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at the age of 28; assassinated May 13, 1857, at Van Buren, Arkansas. Luke S. Johnson Born Nov. 3, 1807, at Pomfret, Vermont; ordained an apostle Feb. 15, 1835, at Kirtland, under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at the age of 28; excommunicated April 13, 1838; returned to the Church, and died Dec. 9, 1861, at Salt Lake City, Utah. William B. Smith Born March 13, 1811, at Royalton, Vermont; ordained an apostle Feb. 15, 1835, at Kirtland, under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at the age of 24; excommunicated Oct. 12, 1845; died Nov. 13, 1893, at Osterdock, Clayton County, Iowa. Orson Pratt Born Sept. 19, 1811, at Hartford, New York; ordained an apostle April 26, 1835, under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at Kirtland, at the age of 24; died Oct. 3, 1881, at Salt Lake City, Utah. John F. Boynton Born Sept. 20, 1811, at Bradford, Massachusetts; ordained an apostle Feb. 15, 1835, at Kirtland under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at the age of 24; excommunicated; died Oct. 20, 1890, at Syracuse, New York. Lyman E. Johnson Born Oct. 24, 1811, at Pomfret, Vermont; ordained an apostle Feb. 14, 1835, at Kirtland, under the hands of Oliver Cowdery, David Whitmer and Martin Harris, at the age of 24; excommunicated April 13, 1838; died Dec. 20, 1856, at Prairie du Chien, Wisconsin. John E. Page Born Feb. 25, 1799, at Trenton, New York; ordained an apostle Dec. 19. 1838, at Far West, under the hands of Brigham Young and Heber C. Kimball, at the age of 39; excommunicated June 27, 1846; died in the fall of 1867, at De Kalb County, Illinois. John Taylor Born Nov. 1, 1808, at Milnthorpe, England; ordained an apostle Dec. 19, 1838, at Far West, under the hands of Brigham Young and Heber C. Kimball, at the age of 30; President of the council of apostles; sustained as President of the Church Oct. 10, 1880; died July 25, 1887, at Kaysville, Utah. Wilford Woodruff Born March 1, 1807, at Avon, Connecticut; ordained an apostle April 26, 1839, at Far West, by Brigham Young, at the age of 32; President of the council of apostles; sustained as President of the Church April 7, 1889; died Sept. 2, 1898, at San Francisco, California. George A. Smith Born June 26, 1817, at Potsdam, New York; ordained an apostle April 26, 1839, at Far West, by Heber C. Kimball, at the age of 22; advanced to be first counselor in the First Presidency, Oct. 6, 1868; died Sept. 1, 1875, at Salt Lake City, Utah. Willard Richards Born June 24, 1804, at Hopkinton, Massachusetts; ordained an apostle April 14, 1840, at Preston, Lancashire, England, by Brigham Young, at the age of 36; advanced to be second counselor in the First Presidency, Dec. 27, 1847; died March 11, 1854, at Salt Lake City, Utah. Lyman Wight Born May 9, 1796, at Fairfield, New York; ordained an apostle April 8, 1841, by Joseph Smith, at Nauvoo, at the age of 44; excommunicated Feb. 12, 1849; died March 31, 1858, in Mountain Valley, Texas. Amasa M. Lyman Born March 30, 1813, at Lyman, New Hampshire; ordained an apostle Aug. 20, 1842, at Nauvoo, by Brigham Young, Heber C. Kimball and George A. Smith, at the age of 29; deprived of apostleship Oct. 8, 1867; excommunicated May 12, 1870; died Feb. 4, 1877, at Fillmore, Millard County, Utah. Ezra T. Benson Born Feb. 22, 1811, at Mendon, Massachusetts; ordained an apostle July 16, 1846, at Council Bluffs, by Brigham Young, at the age of 35; died Sept. 3, 1869, at Ogden, Utah. Charles C. Rich Born Aug. 21, 1809, at Campbell County, Kentucky; ordained an apostle Feb. 12, 1849, at Salt Lake City, Utah, by Brigham Young, at the age of 40; died Nov. 17, 1883, at Paris, Idaho. Lorenzo Snow Born April 3, 1814, at Mantua, Ohio; ordained an apostle Feb. 12, 1849, at Salt Lake City, Utah, by Heber C. Kimball, at the age of 36; President of the council of the apostles; sustained as President of the Church Sept. 13, 1898; died Oct. 10, 1901, at Salt Lake City, Utah. Erastus Snow Born Nov. 9, 1818, at St. Johnsbury. Vermont; ordained an apostle Feb. 12, 1849, at Salt Lake City, Utah, by Brigham Young, at the age of 31; died May 27, 1888, at Salt Lake City, Utah. Franklin D. Richards Born April 2, 1821, at Richmond, Massachusetts; ordained an apostle Feb. 12, 1849, at Salt Lake City, Utah, by Heber C. Kimball, at the age of 28; President of the council of apostles; died Dec. 9, 1899, at Ogden, Utah. George Q. Cannon Born Jan. 11, 1827, at Liverpool, England; ordained an apostle Aug. 26, 1860, at Salt Lake City, Utah, by Brigham Young, at the age of 33; advanced to be first counselor in the First Presidency, Oct. 10, 1880; died April 12, 1901, at Monterey, California. Joseph F. Smith Born Nov. 13, 1838, at Far West, Missouri; ordained an apostle July 1, 1866, at Salt Lake City, Utah, by Brigham Young; set apart as one of the twelve apostles Oct. 8, 1867, at the age of 29; sustained as President of the Church Oct. 17, 1901; died Nov. 19. 1918, at Salt Lake City, Utah. Brigham Young, Jr Born Dec. 18, 1836, at Kirtland, Ohio; ordained an apostle Feb. 4, 1864, by Brigham Young and set apart as one of the twelve apostles Oct. 9, 1868, at the age of 32; President of the council of apostles; died April 11, 1903, at Salt Lake City, Utah. Albert Carrington Born Jan. 8, 1813, at Royalton, Vermont; ordained an apostle July 3, 1870, by Brigham Young at Salt Lake City, Utah, at the age of 57; excommunicated Nov. 7, 1885; died Sept. 19, 1889, at Salt Lake City, Utah. Moses Thatcher Born Feb. 2, 1842, at Sangamon County, Illinois; ordained an apostle April 9, 1879, at Salt Lake City, Utah, by John Taylor, at the age of 37; dropped from the council of the apostles April 6, 1896; died Aug. 21, 1909. Francis M. Lyman Born Jan. 12, 1840, at McComb, Illinois; ordained an apostle Oct. 27, 1880, at Salt Lake City, Utah, by John Taylor, at the age of 40; President of the council of apostles; died Nov. 18, 1916, at Salt Lake City, Utah. John Henry Smith Born Sept. 18, 1848, at Carbunca, Iowa; ordained an apostle Oct. 27, 1880, at Salt Lake City, Utah, by Wilford Woodruff, at the age of 32; advanced to be second counselor in the First Presidency, April 7, 1910; died Oct. 13, 1911, at Salt Lake City, Utah. George Teasdale Born Dec. 8. 1831, at London, England; ordained an apostle Oct. 16, 1882, at Salt Lake City, Utah, by John Taylor, at the age of 51; died June 9, 1907, at Salt Lake City, Utah. Heber J. Grant Born Nov. 22, 1856, at Salt Lake City, Utah; ordained an apostle Oct. 16, 1882, by George Q. Cannon, at Salt Lake City, Utah, at the age of 26; President of the council of apostles; sustained as President of the Church Nov. 23, 1918. John W. Taylor Born May 15, 1858, at Provo, Utah; ordained an apostle April 9, 1884, by John Taylor, at Salt Lake City, Utah, at the age of 26; resigned Oct. 6, 1905; excommunicated March 28, 1911; died Oct. 10, 1916, at Salt Lake City, Utah. Marriner W. Merrill Born Sept. 25, 1832, at Sackville, New Brunswick; ordained an apostle Oct. 7, 1889, at Salt Lake City, Utah, by Wilford Woodruff, at the age of 57; died Feb. 6, 1906, at Richmond, Cache County, Utah. Anthon H. Lund Born May 15, 1844, at Aalborg, Denmark; ordained an apostle Oct. 7, 1889 by George Q. Cannon at Salt Lake City, Utah, at the age of 45; President of the council of apostles; advanced to second counselor in the First Presidency, Oct. 17, 1901; to first counselor in Presidency, April 7, 1910; died March 2, 1921. Abraham H. Cannon Born March 12, 1859, at Salt Lake City, Utah; ordained an apostle Oct. 7, 1889, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 30; died July 19, 1896, at Salt Lake City, Utah. Matthias F. Cowley Born Aug. 25, 1858, at Salt Lake City, Utah; ordained an apostle Oct. 7, 1897, by George Q. Cannon at Salt Lake City, Utah, at the age of 39; resigned Oct. 28, 1905. Abraham O. Woodruff Born Nov. 23, 1872, at Salt Lake City, Utah; ordained an apostle Oct. 7, 1897, by Wilford Woodruff, at Salt Lake City, Utah, at the age of 25; died June 20, 1904, at El Paso, Texas. Rudger Clawson Born March 12, 1857, at Salt Lake City, Utah; ordained an apostle Oct. 10, 1898, by Lorenzo Snow, at Salt Lake City, Utah, at the age of 41; President of the council of apostles. Reed Smoot Born Jan. 10, 1862, at Salt Lake City, Utah; ordained an apostle April 8, 1900, by Lorenzo Snow, at Salt Lake City, Utah, at the age of 38. Hyrum Mack Smith Born March 21, 1872, at Salt Lake City, Utah; ordained an apostle Oct. 24, 1901, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 29; died Jan. 23, 1918, at Salt Lake City, Utah. George Albert Smith Born April 4, 1870, at Salt Lake City, Utah; ordained an apostle Oct. 8, 1903, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 33. Charles W. Penrose Born Feb. 4, 1832, at London, England; ordained an apostle July 7, 1904, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 72; advanced to be second counselor in the First Presidency, Dec. 7, 1911; advanced to be first counselor in the First Presidency, March 10, 1921. George F. Richards Born Feb. 23, 1861, at Farmington, Utah; ordained an apostle April 9, 1906, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 45. Orson F. Whitney Born July 1, 1855, at Salt Lake City, Utah; ordained an apostle April 9, 1906, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 50. David O. McKay Born Sept. 8, 1873, at Huntsville, Utah; ordained an apostle April 9, 1906, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 32. Anthony W. Ivins Born Sept. 16, 1852, at Toms River, New Jersey; ordained an apostle Oct. 6, 1907, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 55; advanced to be second counselor in the First Presidency, March 10, 1921. Joseph Fielding Smith Born July 19, 1876, at Salt Lake City, Utah; ordained an apostle April 7, 1910, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 33. James E. Talmage Born Sept. 21, 1862, at Hungerford, Berkshire, England; ordained an apostle Dec. 8, 1911, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 49. Stephen L. Richards Born June 18, 1879, at Mendon, Cache County, Utah; ordained an apostle Jan. 17, 1917, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 37. Richard R. Lyman Born Nov. 23, 1870, at Fillmore, Utah; ordained an apostle April 7, 1918, by Joseph F. Smith, at Salt Lake City, Utah, at the age of 47. Melvin J. Ballard Born Feb. 9, 1873, at Logan, Utah; ordained an apostle Jan. 7, 1919, by Heber J. Grant, at Salt Lake City, Utah, at the age of 45. John A. Widtsoe Born Jan. 31, 1872, on the Island of Troyen, Norway; ordained an apostle March 17, 1921, by Heber J. Grant, at Salt Lake City, Utah, at the age of 49. Presiding Patriarchs Joseph Smith, Sen. Born July 12, 1771, at Topsfield, Essex County, Mass.; ordained presiding patriarch of the Church, Dec. 18, 1833, under the hands of Joseph Smith, Oliver Cowdery, Sidney Rigdon and Frederick G. Williams; died Sept. 14, 1840, at Nauvoo, Illinois. Hyrum Smith Born Feb. 9, 1800, at Tunbridge, Orange County, Vermont; ordained presiding patriarch of the Church Jan. 24, 1841, by Joseph Smith; murdered June 27, 1844, at Carthage Jail, Illinois. John Smith Born July 16, 1781, at Derryfield, Rockingham County, New Hampshire; ordained a patriarch Jan. 10, 1844, at Nauvoo, by Joseph Smith; set apart as presiding patriarch of the Church, Jan. 1, 1849, at Salt Lake City, Utah; died May 23, 1854, at Salt Lake City, Utah. John Smith Born Sept. 22, 1832, at Kirtland, Ohio; ordained presiding patriarch of the Church Feb. 18, 1855, by Brigham Young at Salt Lake City, Utah; died Nov. 6, 1911, at Salt Lake City, Utah. Hyrum G. Smith Born July 8, 1879, at South Jordan, Salt Lake County, Utah; ordained a seventy Feb. 11, 1907, by George G. Bywater; ordained a high priest and presiding patriarch of the Church May 9, 1912, by Joseph F. Smith at Salt Lake City, Utah. First Seven Presidents of Seventies Hazen Aldrich Chosen and ordained one of the first seven presidents of seventies Feb. 28, 1835, at Kirtland; released April 6, 1837, previously having been ordained a high priest. Joseph Young Born April 7, 1797, at Hopkinton, Middlesex County, Mass.; chosen and ordained one of the first seven presidents of seventies Feb. 28, 1835, at Kirtland, at the age of 37; died July 16, 1881, at Salt Lake City, Utah. Levi W. Hancock Born April 7, 1803, at Old Springfield, Hampden County, Mass.; chosen and ordained one of the first seven presidents of seventies Feb. 28, 1835, at Kirtland, at the age of 31; died June 10, 1882, at Washington, Washington County, Utah. Zebedee Coltrin Born Sept. 7, 1804, at Ovid, Seneca County, New York; chosen and ordained one of the first seven presidents of seventies Feb. 28, 1835, at Kirtland, at the age of 30; released April 6, 1837, previously having been ordained a high priest; died July 21, 1887, at Spanish Fork, Utah. Leonard Rich Chosen and ordained one of the first seven presidents of seventies Feb. 28, 1835, at Kirtland; released April 6, 1837, previously having been ordained a high priest. Lyman Sherman Chosen and ordained one of the first seven presidents of seventies Feb. 28, 1835, at Kirtland; released April 6, 1837, previously having been ordained a high priest. Sylvester Smith Chosen and ordained one of the first seven presidents of seventies Feb. 28, 1835, at Kirtland; released April 6, 1837, previously having been ordained a high priest. John Gould Ordained a seventy and set apart as one of the first seven presidents April 6, 1837, at Kirtland; released Sept. 3, 1837, previously having been ordained a high priest. James Foster Born April 1, 1775; ordained a seventy and set apart as one of the first seven presidents April 6, 1837, at Kirtland; died Dec. 21, 1841, at Morgan County, Utah. Daniel S. Miles Ordained a seventy and set apart as one of the first seven presidents April 6, 1837, at Kirtland; died in 1845, in Hancock County, Illinois. Josiah Butterfield Born in the State of Maine; ordained a seventy and set apart as one of the first seven presidents April 6, 1837, at Kirtland; excommunicated Oct. 7, 1844; died at Monterey County, California. Salmon Gee Born Oct. 16, 1792, at Lyme, New London County, Conn.; ordained a seventy and set apart as one of the first seven presidents April 6, 1837, at Kirtland, at the age of 43; seventies withdrew their fellowship from Brother Gee, March 6, 1838; died Sept. 13, 1845, at Ambrosia, Lee County, Iowa. John Gaylord Born July 12, 1797; ordained a seventy Dec. 20, 1836; set apart as one of the first seven presidents April 6, 1837, at Kirtland, at the age of 39; excommunicated Jan. 13, 1838; rejoined the Church at Nauvoo. Henry Harriman Born June 9, 1804, at Rowley (now Georgetown), Essex County, Mass.; ordained a seventy in 1835; set apart as one of the first seven presidents Feb. 6, 1838, at Kirtland, at the age of 33; died May 17, 1891, at Huntington, Emery County, Utah. Zera Pulsipher Born June 24, 1789, at Rockingham, Windham County, Vermont; ordained a seventy and set apart as one of the first seven presidents March 6, 1838, at Kirtland, at the age of 48; released April 12, 1862; died Jan. 1, 1872, at Hebron, Washington County, Utah. Albert P. Rockwood Born June 5, 1805, at Holliston, Middlesex County, Mass.; ordained a seventy Jan. 5, 1839, at Kirtland; set apart as one of the first seven presidents Dec. 2, 1845, at Nauvoo, at the age of 40; died Nov. 26, 1879, at Sugar House, Salt Lake Co., Utah. Benjamin L. Clapp Born Aug. 19, 1814, in Alabama; ordained and set apart president of the 8th quorum of seventy Oct. 20, 1844; set apart as one of the first seven presidents Dec. 2, 1845, at Nauvoo, at the age of 31; died in 1860, in California. Horace S. Eldredge Born Feb. 6, 1816, at Brutus, Cayuga County, New York; ordained a seventy and set apart as one of the first seven presidents in 1854, at Salt Lake City, Utah, at the age of 38; died Sept. 6, 1888, at Salt Lake City, Utah. Jacob Gates Born March 9, 1811, in St. Johnsbury, Caledonia County, Vermont; ordained a seventy and set apart as one of the first seven presidents in Oct. 1862, at Salt Lake City, Utah, at the age of 51; died April 14, 1892, at Provo, Utah. John Van Cott Born Sept. 7, 1814, at Canaan, Columbia County, New York; ordained a seventy, Feb. 25, 1847; set apart as one of the first seven presidents in Oct. 1862, at Salt Lake City, Utah, at the age of 48; died Feb. 18, 1883, at Salt Lake City, Utah. William W. Taylor Born Sept. 11, 1853, at Salt Lake City, Utah; ordained a seventy and set apart as one of the first seven presidents April 6, 1880, at Salt Lake City, Utah, at the age of 26; died Aug. 1, 1884, at Salt Lake City, Utah. Abraham H. Cannon Born March 12, 1859, at Salt Lake City, Utah; ordained a seventy and set apart as one of the first seven presidents Oct. 9, 1882, at Salt Lake City, Utah, at the age of 23; called to the apostleship Oct. 7, 1889; died July 19, 1896, at Salt Lake City, Utah. Seymour B. Young Born Oct. 3, 1837, at Kirtland, Ohio; ordained a seventy Feb. 18, 1857; set apart as one of the first seven presidents Oct. 14, 1882, at Salt Lake City, Utah, at the age of 45. C. D. Fjeldsted Born Feb. 20, 1829, at Sundbyvester, Copenhagen, Denmark; ordained a seventy Feb. 5, 1859; set apart as one of the first seven presidents April 28, 1884, at Salt Lake City, Utah, at the age of 55; died Dec. 23, 1905, at Salt Lake City, Utah. John Morgan Born Aug. 8, 1842, at Greensburg, Decatur County, Indiana; ordained a seventy Oct. 8, 1875; set apart as one of the first seven presidents Oct. 1884, at Salt Lake City, Utah, at the age of 42; died Aug. 14, 1894, at Preston, Idaho. Brigham H. Roberts Born March 13, 1857, at Warrington, Lancashire, England; ordained a seventy March 8, 1877; set apart as one of the first seven presidents Oct. 8, 1888, at Salt Lake City, Utah, at the age of 31. George Reynolds Born Jan. 1, 1842, at Marylebone, London, England; ordained a seventy March 18, 1866; set apart as one of the first seven presidents April 10, 1890, at Salt Lake City, Utah, at the age of 54; died Aug. 9, 1909, at Salt Lake City, Utah. Jonathan Golden Kimball Born June 9, 1853, at Salt Lake City, Utah; ordained a seventy July 21, 1886; set apart as one of the first seven presidents April 6, 1892, at Salt Lake City, Utah, at the age of 38. Rulon S. Wells Born July 7, 1854, at Salt Lake City, Utah; ordained a seventy Oct. 22, 1875; set apart as one of the first seven presidents April 5, 1893, at Salt Lake City, Utah, at the age of 38. Edward Stevenson Born May 1, 1820, at Gibraltar, Spain; ordained a seventy May 1, 1845; set apart as one of the first seven presidents Oct. 9, 1894, at Salt Lake City, Utah, at the age of 74; died Jan. 27, 1897, at Salt Lake City, Utah. Joseph W. McMurrin Born Sept. 5, 1858, at Tooele, Tooele County, Utah; ordained a seventy April 21, 1884; sustained in Oct. 1897 and set apart as one of the first seven presidents Jan. 21, 1898, at Liverpool, England, at the age of 39. Charles H. Hart Born July 5, 1866, at Bloomington, Bear Lake County, Idaho; ordained a seventy Aug. 10, 1890; set apart as one of the first seven presidents April 8, 1906, at Salt Lake City, Utah, at the age of 39. Levi Edgar Young Born Feb. 2, 1874, at Salt Lake City, Utah; ordained a seventy June 18, 1897; sustained as one of the first seven presidents Oct. 6, 1909; set apart Jan. 23, 1910, at New York, at the age of 36. Presiding Bishops Edward Partridge Born Aug. 27, 1793, at Pittsfield, Berkshire County, Mass.; called by revelation to be the first bishop of the Church, ordained and set apart Feb. 4, 1831, at the age of 38; died May 27, 1840, at Nauvoo, Illinois. Newel K. Whitney Born Feb. 5, 1795, at Marlborough, Windham County, Vermont; called by revelation to be the first bishop of Kirtland; sustained as presiding bishop of the Church at the conference of April, 1847; died Sept. 23, 1850, at Salt Lake City, Utah. Edward Hunter Born June 22, 1793, at Newton, Delaware County, Penn.; called and sustained as the presiding bishop of the Church April 7, 1851; ordained and set apart April 11, 1852, at Salt Lake City, Utah, at the age of 58; died Oct. 16, 1883, at Salt Lake City, Utah. William B. Preston Born Nov. 24, 1830, at Halifax, Franklin County, Virginia; ordained a bishop Nov. 14, 1859; set apart as presiding bishop of the Church April 6, 1884, at Salt Lake City, Utah, at the age of 53; died Aug. 2, 1908, at Salt Lake City, Utah. Charles W. Nibley Born Feb. 5, 1849, at Hunterfield, Midlothian, Scotland; ordained and set apart as presiding bishop of the Church Dec. 11, 1907, at Salt Lake City, Utah, at the age of 58. Appendix: Stakes of Zion (In chronological order.) * = discontinued. Name: Organized, President *Kirtland: Feb. 17, 1834, Joseph Smith, Jr. *Clay-Caldwell: July 3, 1834, David Whitmer *Adam-ondi-Ahman: June 28, 1838, John Smith *Nauvoo: Oct. 5, 1839, William Marks *Zarahemla: Oct. 5, 1839, John Smith *Lima: Oct. 21, 1840, Isaac Morley *Quincy: Oct. 25, 1840, Daniel Stanton *Mount Hope: Oct. 27, 1840, Abel Lamb *Freedom: Oct. 27, 1840, Henry W. Miller *Geneva: Nov. 1, 1840, William Bosely *Springfield: Nov. 5, 1840, Edwin P. Merriam Salt Lake: Oct. 3, 1847, John Smith Weber: Jan. 26, 1851, Lorin Farr Utah: Mar. 19, 1851, Abraham O. Smoot Parowan: May, 1852, John C. L. Smith *St. Louis: Nov. 4, 1854, Milo Andrus *Carson Valley: Oct. 4, 1856, Orson Hyde Cache: Nov. 14, 1859, Peter Maughan Juab: Sept. 20, 1868, Jacob Bigler Millard: Mar. 19, 1869, Thomas Callister Beaver: Mar. 12, 1869, John Murdock Bear Lake: June 20, 1869, William Budge Sevier: May 24, 1874, Joseph A. Young St. George: April 7, 1877, J. D. T. McAllister Kanab: April 18, 1877, L. John Nuttal Panguitch: April 23, 1877, James Henrie *Davis: June 17, 1877, William R. Smith Tooele: June 24, 1877, Francis M. Lyman Morgan: July 1, 1877, Willard G. Smith *Sanpete: July 4, 1877, Canute Peterson Summit: July 9, 1877, William W. Cluff Wasatch: July 15, 1877, Abram Hatch Box Elder: Aug. 19, 1877, Oliver G. Snow *Little Colorado: Jan. 27, 1878, Lot Smith *Eastern Arizona: June 29, 1879, Jesse N. Smith Emery: Aug. 13, 1882, Christen D. Larsen St. Joseph: Feb. 25, 1883, Christopher Layton San Juan: Sept. 23, 1883, Platte D. Lyman San Luis: Oct. 10, 1883, Silas S. Smith Maricopa: Dec. 10, 1883, Alex F. McDonald Bannock: Feb. 4, 1884, Lewis S. Pond Oneida: June 1, 1884, William D. Hendricks Uintah: May 9, 1887, Samuel R. Bennion St. Johns: July 23, 1887, David K. Udall Cassia: Nov. 19, 1887, Horton D. Haight Snowflake: Dec. 18, 1887, Jesse N. Smith Malad: Feb. 12, 1888, Oliver C. Hoskins Star Valley: Aug. 14, 1892, George Osmond Wayne: May 27, 1893, Willis E. Robison Alberta: June 9, 1895, Charles O. Card Bingham: June 9, 1895, James E. Steele Juarez: Dec. 9, 1895, Anthony W. Ivins Woodruff: June 5, 1898, John M. Baxter Fremont: Aug. 6, 1898, Thomas E. Ricks Pocatello: Aug. 7, 1898, Wm. C. Parkinson Jordan: Jan. 21, 1900, Orrin P. Miller Granite: Jan. 27, 1900, Frank Y. Taylor North Sanpete: Dec. 9, 1900, Christian N. Lund South Sanpete: Dec. 9, 1900, Canute Peterson Alpine: Jan. 13, 1901, Stephen L. Chipman Nebo: Jan. 20, 1901, Jonathan S. Page Hyrum: April 30, 1901, William C. Parkinson Benson: May 1, 1901, William H. Lewis Big Horn: May 26, 1901, Byron Sessions Union: June 9, 1901, Franklin S. Bramwell Teton: Sept. 2, 1901, Don Carlos Driggs Taylor: Aug. 30, 1903, Heber S. Allen Blackfoot: Jan. 31, 1904, Elias S. Kimball Liberty: Feb. 26, 1904, Hugh J. Cannon Pioneer: Mar. 24, 1904, William McLachlin Ensign: April 1, 1904, Richard W. Young Rigby: Feb. 2, 1908, Don C. Walker Ogden: July 26, 1908, Thomas B. Evans North Weber: Aug. 2, 1908, James Wotherspoon Bear River: Oct. 11, 1908, Milton H. Welling Yellowstone: Jan. 10, 1909, Daniel G. Miller Carbon: May 8, 1910, Gustave A. Iverson Deseret: Aug. 11, 1912, Alonzo A. Hinckley Moapa: Sept. 8, 1912, Willard L. Jones Duchesne: Dec. 2, 1912, William H. Smart Young: May 21, 1913, David Halls Boise: Nov. 2, 1913, Heber Q. Hale Shelley: Aug. 16, 1914, Joseph H. Dye Cottonwood: Nov. 29, 1914, Uriah G. Miller Raft River: April 27, 1915, John A. Elison Curlew: May 17, 1915, Jonathan C. Cutler North Davis: June 20, 1915, Henry H. Blood South Davis: June 20, 1915, James H. Robinson Portneuf: Aug. 14, 1915, George T. Hyde Idaho: Nov. 19, 1916, Nelson J. Hogan Montpelier: Dec. 23, 1917, Edward C. Rich Tintic: April 22, 1917, E. Franklin Birch Twin Falls: July 26, 1919, Lawrence G. Kirkman Burley: July 27, 1919, David R. Langlois Blaine: Aug. 3, 1919, Wm. Lennox Adams Lost River: Aug. 18, 1919, William N. Patten Franklin: June 6, 1920, Samuel W. Parkinson Logan: June 6, 1920, Oliver H. Budge Roosevelt: June 26, 1920, William H. Smart Garfield: Aug. 29, 1920, Charles E. Rowan, Jr. Lethbridge: Nov. 10, 1921, Hugh B. Brown Appendix: Church Publications (Chronologically arranged with date and place of issue.) Book of Mormon, 1830, Palmyra, New York. Danish, 1851, Copenhagen, Denmark. German, 1852, Bern, Switzerland. French, 1852, Paris, France. Italian, 1852, London, England. Welsh, 1852, Myrthyr Tydfil, Wales. Hawaiian, 1855, San Francisco, California. Deseret Alphabet, 1869, New York City, New York. Swedish, 1878, Copenhagen, Denmark. Spanish, 1886, Salt Lake City, Utah. Maori, 1889, Auckland, New Zealand. Dutch, 1890, Amsterdam, Holland. Samoan, 1903, Salt Lake City, Utah. Tahitian, 1904, Papeete, Society Islands. Turkish, 1906, New York City, New York. Japanese, 1909, Tokyo, Japan. The Evening and Morning Star, 1832, Independence, Missouri. Book of Commandments, 1833, Independence, Missouri. L. D. S. Messenger and Advocate, 1834, Kirtland, Ohio. Doctrine and Covenants, 1835, Kirtland, Ohio. Danish, 1851, Copenhagen, Denmark. Welsh, 1851, Myrthyr Tydfil, Wales. German, 1876, Bern, Switzerland. Swedish, 1888, Salt Lake City, Utah. Dutch, 1908, Rotterdam, Holland. Hymn Book, 1835, Kirtland, Ohio. The Elder's Journal, 1838, Kirtland Ohio. Times and Seasons, 1839, Commerce, (Nauvoo) Illinois. The Millennial Star, 1840, Manchester and Liverpool, Eng. The Gospel Reflecter, 1841, Philadelphia, Pennsylvania. The Wasp, 1842, Nauvoo, Illinois. The Nauvoo Neighbor, 1843, Nauvoo, Illinois. The Prophet, 1844, New York City, New York. The New York Messenger, 1845, New York City, New York. The California Star, 1846, Yerba Buena, (San Francisco) Cal. Prophwyd y Jubili, neu, Seren y Saint (Welsh), 1846, Myrthyr Tydfil, Wales. Udgorn Seion, neu, Seren y Saint (Welsh), 1849, Myrthyr Tydfil, Wales. The Frontier Guardian, 1849, Kanesville (Council Bluffs). The Deseret News, 1850, Salt Lake City, Utah. Pearl of Great Price, 1851, Liverpool, England. Welsh, 1852, Wales. German, 1882, Bern, Switzerland. Danish, 1883, Salt Lake City, Utah. Dutch, 1911, Rotterdam, Holland. Skandinaviens Stjerne (Danish), 1851, Copenhagen, Denmark. Zions Panier (German), 1851 Hamburg, Germany. L'�toile du Déséret (French), 1851, Paris, France. Zion's Watchman, 1853, Sydney, New South Wales. Le Réflecteur (French), 1853, Geneva, Switzerland. The Seer, 1853, Washington, D. C. Journal of Discourses, 1853, Liverpool, England. L. D. S. Millennial Star and Monthly Visitor, 1854, Madras, India. St. Louis Luminary, 1854, St. Louis, Missouri. The Mormon, 1855, New York City, New York. The Western Standard, 1856, San Francisco, California. Der Darsteller (German), 1856, Geneva, Switzerland. Die Reform (German), 1862, Geneva, Switzerland. Juvenile Instructor, 1866, Salt Lake City, Utah. Der Stern (German), 1869, Zurich, Switzerland. The Woman's Exponent, 1872, Salt Lake City, Utah. Utah Posten (Danish and Norwegian), 1873, Salt Lake City, Utah. Bikuben (Danish and Norwegian), 1876, Salt Lake City, Utah. Nordstjernan, 1877, Göteborg, Sweden. The Contributor, 1879, Salt Lake City, Utah. Ungdommens Raadgiver (Danish and Norwegian), 1880, Copenhagen, Denmark. Morgenstjernen (Danish and Norwegian), 1882, Salt Lake City, Utah. Church and Farm, 1885, Salt Lake City, Utah. Svenska Harolden, 1885, Salt Lake City, Utah. Historical Record, 1886, Salt Lake City, Utah. Young Woman's Journal, 1889, Salt Lake City, Utah. Truth's Reflex, 1889, St. John, Kansas. Der Beobachter (German), 1890, Salt Lake City, Utah. De Ster (Dutch), 1896, Rotterdam, Holland. Improvement Era, 1897, Salt Lake City, Utah. Southern Star, 1898, Chattanooga, Tennessee. Utah Posten (Swedish), 1900, Salt Lake City, Utah. Children's Friend, 1902, Salt Lake City, Utah. The Elders' Journal, 1903, Atlanta, Georgia. The Messenger, 1907, Auckland, New Zealand. Liahona, 1907, Independence, Missouri. Ka Elele Oiaio, 1909, Honolulu, Hawaii. Appendix: List of Authorities and Books of Reference Journal History (Manuscript), 1830-1921. Far West Record (Manuscript). Evening and Morning Star, 1832-1834. Messenger and Advocate, 1834-1836. Times and Seasons, 1839-1846. Millennial Star, 1840-1921. Documentary History of the Church, vols. 1-6. Missouri Persecutions, Parley P. Pratt. Era of the Protestant Revolution, Frederick Seebohm. The Rise of the Dutch Republic, John Lathrop Motley. The British Nation, George M. Wrong. Topsfield Historical Collections, vols. 1-8. The Mack Genealogy, Sophia Smith Martin. Five Colonial Families, vols. 1-2. History of the Prophet Joseph, Lucy Mack Smith. Orson Pratt's Works, Orson Pratt. History of the Church, Juvenile Instructor, vols. 7-19. The Contributor, vol. 17. Improvement Era, vols. 1-24. Deseret News, 1850-1921. M. I. A. Manual, 1918-1919. Life of Joseph Smith, George Q. Cannon. Autobiography of Parley P. Pratt. Life of Heber C. Kimball, Orson F. Whitney. Life of John Taylor, Brigham H. Roberts. Wilford Woodruff, His Life and Labors, M. F. Cowley. Biography of Lorenzo Snow, Eliza R. Snow. History of the Mormon Church (Americana), B. H. Roberts. History of Utah, Orson F. Whitney. Whitney's Popular History of Utah, Orson F. Whitney. History of Utah, H. H. Bancroft. Women of Mormondom, Edward W. Tullidge. Historical Record, Andrew Jenson. Church Chronology, Andrew Jenson. Missouri Persecutions, Brigham H. Roberts. Rise and Fall of Nauvoo, Brigham H. Roberts. A Brief History of the Church, Edward H. Anderson. The Mormon Battalion, Daniel Tyler. Conquest of New Mexico and California, Col. P. St. George Cooke. The Restoration of the Gospel, Osborne J. P. Widtsoe. One Hundred Years of Mormonism, John Henry Evans. 
47707	----	HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS PERIOD I. History of Joseph Smith, the Prophet. By Himself. Volume III. An Introduction and Notes By B. H. Roberts. Published by the Church. Deseret News. Salt Lake City, Utah. 1905. {III} Table of Contents. Volume III. Introduction. Enlightenment a Factor in Determining Responsibility for Conduct. The People of Missouri and the Saints. The Question of Slavery. Political Fears. The Saints and the Indians. The Unwisdom of the Saints. The Real Cause of the Missouri Persecutions. Retribution. CHAPTER I. The Prophet Joseph's Departure from Kirtland and Arrival in Missouri. Flight of the Prophet and Sidney Rigdon from Kirtland. Brigham Young to the Prophet's Rescue. The Bitterness of the Prophet's Enemies. The Prophet's Arrival in Missouri. Trial of the Far West Presidency of the Church. Minutes of Proceedings in Other Settlements than Far West. High Council Meeting at Far West. The Prophet's Reception in Zion. The Political Motto of the Church of Latter-day Saints. The Prophet's Answers to Questions on Scripture. The Prophet's Letter to the Presidency of the Church of Jesus Christ of Latter-day Saints in Kirtland. CHAPTER II. Excommunication of Oliver Cowdery and David Whitmer--The Work in England. Arrival of Sidney Rigdon at Far West. Minutes of a General Conference of the Church at Far West. Minutes of the first Quarterly Conference at Far West. Demand on John Whitmer for the Church Records. Charges Against Oliver Cowdery. Trial of Oliver Cowdery. Elder Cowdery's Letter. Charges Against David Whitmer. Charges Against Lyman E. Johnson. The Work in England-Conference {IV} in Preston. Farewell Meetings with the Saints. A Prophecy. American Slanders Reach England. CHAPTER III. Readjustment and Settlement of Affairs at Far West. Revelation Given at Far West. Revelation Given to Brigham Young at Far West. Revelation Given at Far West Making Known the Will of God Concerning the Building up of that Place, and of the Lord's House. Minutes of the High Council. Sundry Employments of the Prophet. The Prophet's Discourse on the Evils of Hasty Judgment. Arrival of Elder Parley P. Pratt at Far West. Death of Jas. G. Marsh. The Prophet's Answer to Sundry Questions. Elder Rigdon's Political Address. Trial of William E. M'Lellin and Dr. McCord. Remuneration of the Prophet and Sidney Rigdon for Temporal Labors in the Church. CHAPTER IV. Selection of Lands in Caldwell and Daviess Counties for Settlement-Adam-Ondi-Ahman. The Prophet Leaves Far West to Locate Settlements. The Prophet and Party Reach "Tower Hill." Adam-ondi-Ahman. Council Called to Determine Location of Settlements. American Antiquities Discovered. Varied Movements of the Prophet's Company. Birth of Alexander Hale Smith. The Prophet's Return to Adam-ondi-Ahman. Minutes of the Meeting which Organized the Stake of Zion called Adam-ondi-Ahman. Description of Adam-ondi-Ahman. CHAPTER V. Independence Day at Far West--Sundry Events and Revelations--Epistle of David W. Patten. Celebration of Independence Day at Far West. The Officers. The Procession. The Oration. A Word from Elders Kimball and Hyde. Letter of Don C. Smith to the Prophet. Missing Revelations. Revelation, Given at Far West, July 8, 1838. Revelation, Given July 8, 1838, Making Known the {V} Disposition of the Properties Tithed as Named in the Preceding Revelation. Revelation Given to William Marks, Newel K. Whitney, Oliver Granger and Others, at Far West, July 8, 1838. Revelation given at Far West, July 8, 1838, in Answer to the Question, Show unto us Thy Will, O Lord, Concerning the Twelve. Minutes of a Meeting of the Twelve. The Disposition of Public Church Properties. Arrival of Saints from Canada. Publication of the _Elder's Journal_. The Epistle of Elder David W. Patten. CHAPTER VI. The Beginning of Trouble in Caldwell and Daviess Counties. The Prophet Rests. Reproof of Canadian Brethren. A Citizen's Meeting at Far West. Judge Morin's Friendly Warning. Peniston's Harangue. "Dick" Welding's Row. John L. Butter's Speech. Gathering of the Mob. Reports of Gallatin Trouble Reach Far West. Departure of the Prophet from Gallatin. The Prophet commends the Brethren for Standing for their Rights. Interview with Adam Black. Adam Black's Agreement. Interview with Citizens of Mill Port. Treatise of Peace of Little Avail. Peniston's Affidavit. Reflections of the Prophet. Inquiry at Far West Concerning Gallatin Affairs. Resolutions. Chased by a Mob. The Prophet's Interview with the Sheriff of Daviess County. Organization of Agriculture Companies. Affidavit of Adam Black. Comment on Adam Black. Proclamation of Governor Boggs. Conduct of John Corrill Reproved. CHAPTER VII. Increasing Difficulties Between the Saints and the Mobs of Daviess and Caldwell Counties. The Prophet Leaves Far West to Found a City of Zion. Excitement Among the Missourians. The Prophet's Review of the Wrongs of the Saints. Site for City Selected. Rumors of Mobs Gathering. An Appeal to Gen. Atchison. Consultation with General Atchison. The Prophet and Sidney Rigdon Study Law. The Prophet and Lyman Wight to Submit to Trial. The Prophet's Affidavit on the Adam Black Incident. Judge King at Far West. {VI} Start for the Place of Trial. The Trial at Raglin's. The Prophet and Lyman Wight Bound Over. A Committee of Inquiry from Chariton County. Rumors of an Attack upon "Diahman." Capture of Arms Intended for the Mob. The Mob Take Prisoners. Allred's Prisoners. Advice from Judge King. Judge King's Apparent Double Dealing. Petition from Ray County. The Trial of Allred's Prisoners. The Citizens of Daviess County to the Governor. Atchison Orders out the Militia. CHAPTER VIII. Mob Movements in Caldwell, Daviess and Carroll Counties--Arrival of Kirtland Camp at Far West. Trouble at De Witt Begins. Dryden's Report to the Governor. Doniphan's Report to Atchison. The Prophet's Comment. Atchison's Report to the Governor. Marching Orders to the Militia. Movements of the Militia. Excerpts of Atchison's Letter of the Governor. Petition of the Saints of De Witt to Governor Boggs. General Park's Report to Governor Boggs. Agreement to Buy Out the Mob. Extract of a Letter from General Atchison to Governor Boggs. Mob Activities Shifter to De Witt. Arrival of Kirtland Camp at Far West. CHAPTER IX. The Organization and Journey of Kirtland Camp. Meeting of the Seventies. The Report of the Presidents. To Move in a Body Not Thought Practicable. The Subject Discussed. Foster's Vision. "God Wills It." Meeting of the 13th of March. Presidents _pro tem_ appointed. Power of Nominating Officers Vested in First Council. The Constitution. The Movement Commended. Hyrum Smith on Previous Movements. Hyrum Smith Commends the Seventies. Advantage of a Large Company. Caution as to the Word of Wisdom. Practical Steps. Views of Oliver Granger _et al_. Admonitions. Sundry Meetings and the Object of Them. Difficulties Encountered. Assembling of the Camp. Solemn Reflections. The Start. Number in Camp. Sorrow at Parting. First Experiences. A Renewal of Covenants. {VII} Incidents of a Day. Additional Camp Regulations. The First Deserter. The First Death. Nature of the Country Traversed. Difficulties by the Way. Descriptions of Country. Sorrow for the "Deluded" Saints. Preparations for the Sabbath. Public Worship. Some Left by the Way Rejoined the Camp. Prominent Elders Arrested. On the Headwaters of the Sciota and Sandusky. Instructions to Overseers. Reproofs Administered. The Council Relieved of Guard Duty. Threats of Arrest Made. A Case of Healing. Scarcity of Food. A Day of Rest. Camp at the Farm of the Governor of Ohio. Camp Labors. Admonitions. Through Springfield. Astonishment Created by the Camp. Abram Bond Disfellowshiped. John E. Page's Company. Prayer for Rain. Rain. Some Leave the Camp. A Reproof. Elder Page Exhorts the Camp. Work on the Turnpike. Renewed Diligence. An Assistant Council Appointed. CHAPTER X. The Journey of Kirtland Camp (Continued). Preaching of Joseph Young. An Increase of Interest in the Camp. Exhortations. Death of Horses. A Burial. More Employment. Showers. Charles Thompson Corrected. Spirit of Union Manifested. Jonas Putnam Commended. Expulsion from the Camp. Further Investigation of Camp Members. Expulsion from the Camp. Religious Service. Births in Camp. Turnpike Contract Finished. Arrangements for Renewal of the Journey. Gathering of the Absent. Preparation for the Journey. The Camp Resumes its Journey. On the Indiana Line. Camp Enters the State of Indiana. Course of the Journey. A Sunday Journey. Death of Bathsheba Willey. Warning and Exhortation. Arrival at Terra Haute. In Illinois. Serious Difficulties Considered. Dissatisfaction in Camp. Increased Sickness. Camp Passes Through Springfield. More Departures from the Camp. First Tidings from Far West. A Missouri Storm. Bad Roads. Re-organization of the Camp. Proposition to Disband the Camp. Proposition Rejected. Arrival on Grand River. {VIII} CHAPTER XI. Expulsion of the Saints From De Witt, Carroll County, Missouri. Vexatious Persecution of Willard Richards. Mob Movements at De Witt. Scattering Fire Brands. Letter of General Lucas to Governor Boggs. The Prophet's Comment. Conference at Far West. News of Mob Violence from De Witt. The Prophet's Hopes of Peace Disappointed. The Prophet Arrives at De Witt. Continuance of Far West Conference. John Taylor Sustained as an Apostle. England. De Witt. Communication of Clark to Atchison on Affairs at De Witt. The Mobs' Appeal to Howard County for Help. General Clark's Endorsement of the Mob. The Governor's Answer to the Saints. House Burning and Robbing. Mob Leaders Made Commanders of Militia. Hardships of the Saints. Proposals for the Departure of the Saints. A Sad Journey. CHAPTER XII. Movements of the Mob Upon De Witt--Battle of Crooked River--Exterminating Order of Governor Boggs. Plan of the Mob to Dispossess of the Saints. Plans of Doniphan to Protect the Saints. State of Affairs in England. Organization for Defense. Mob Depredations at "Diahman." Affairs at Millport. Park's Order to Wight to Disperse the Mob. Stratagem of the Mob. Beginning of William Clayton's Ministry. Vindication of the Prophet's Business course in Kirtland. A Card. Crimes of the Mob Charged to the Saints. Departure of Orson Hyde from Far West. Return of the Prophet to Far West. The Saints Flock into Far West. Inflamatory Letters to the Governor. The Mail Robbed. The Course of King and Black. The Apostasy of Thomas B. Marsh. Communication of Woods and Dickson to Governor Boggs. The Prophet's Statement of the Buncombe Affair. Raid on the Pinkham Residence. Crooked River Battle. List of Casualties--Death of Patten and O'Banion. The Prophet's Reflections on the Death of David W. Patten. E. M. Ryland's Letter to Messrs. Reese and Williams. Governor Boggs Order to {IX} General John B. Clark. Letter of Horace Kingsbury and John W. Howden on the Business Integrity of the Prophet and his Agents in Kirtland. Funeral of David W. Patten. Governor Boggs' Exterminating Order. Excitement in Upper Missouri. The Appeal of Atchison and Lucas to Governor Boggs, Asking his Presence at the "Seat of War." CHAPTER XIII. Mob Movements About Far West--Treachery of Colonel Hinkle--Sorrowful Scenes. The Prophet's Comments on Governor Boggs. General Clark. Doctor Sampson Avard. Avard's "Danites." Avard's Manner of Proceeding. Avard's Instructions to his Captains. Revolt of Avard's Officers. Avard's Teachings Rejected. Avard Excommunicated. Distinction in Organization Pointed Out. Gathering of the Mob at Richmond. Gen. Clark's Movements. Joseph Young's Narrative of the Massacre at Haun's Mills. Additional Events of the Massacre. Atchison Withdraws from "Militia." Arrival of more Mob Militia. Preparations for a Battle. Col. Hinkle's Treachery. Reinforcement of the Mob. Betrayal of the Prophet _et al_. The Prophet and Companions Sentenced to be Shot. Robbings by the "Militia." Excerpt from Governor Boggs' Communication to General Lucas. Citizens of Far West Disarmed. High-Handed Procedure of the Mob. Avard's Treachery. Report of General S. D. Lucas to Governor Boggs. CHAPTER XIV. Rivalry Among the Militia Generals for Possession of the Prisoners--"Trial" at Richmond. Rival Efforts for Possession of the Prisoners. The Prophet's Interview with a Lady. Arrival of the Prisoners in Independence. Overwhelming Numbers of Mob Militia. Severity in the Treatment of Prisoners Modified. Fifty-sex Additional Prisoners. General Clark's Harangue to the Brethren. Progress of Affairs at "Diahman." The Prophet and his Fellow Prisoners sent to Richmond. Prisoners not Sufficiently Protected by Guard. Meeting of the Prophet and Gen. Clark. The Prisoners Chained. {X} Form of Permit. General Clark Desires to try the Prophet by Court Martial. General Clark's Report to Governor Boggs. Hardships Inflicted on the "Diahman" Saints. Casualties of the Mobbing. List of the Prisoners. The Villainy of Avard. List of Witnesses Against the Saints. Permit. Treatment of Witness for the Defense. Some Prisoners Discharged. Misconception of the Church Organization. Ashby's Report of Haun's Mills Massacre. Prisoners Discharged and Retained. Legal Advice to Cease Defense. Mr. Arthur, Esq., to the Representatives from Clay County. Attested Copy of Mittimus Under Which Joseph Smith Jun., and Others, Were Sent from Judge King to the Jailer of Liberty Prison, in Clay County, Missouri. In Liberty Prison. Course of Wm. E. M'Lellin and Burr Riggs. CHAPTER XV. The Case of the Saints Presented to the Missouri Legislature--The Prophet's Communication to the Saints From Liberty Prison. Report of Governor Boggs to the Legislature. Memorial of a Committee to the State Legislature of Missouri in Behalf of the Citizens of Caldwell County. Minutes of a High Council Held at Far West, Thursday, December 13, 1838. The Prophet's Letters to the Church. CHAPTER XVI. Case of the "Mormons" Before the Missouri Legislature--Close of the Year 1838. Varied Reports as to the Intentions of the Saints. Interview Between David H. Redfield and Governor Boggs. The Turner Committee Report to the Missouri Legislature. The Debate on the Petition. Nature of the Testimony. Minutes of the High Council at Far West. Return of Don Carlos Smith and George A. Smith. Redfield's Report. Action of Missouri Legislature. State Appropriation of $2,000. Course of the Minority in the Legislature. Course of the State Press. {XI} CHAPTER XVII. Preparations for Leaving Missouri--Action of the State Legislature. Reflections on the Opening Year. Anson Call Beaten. Storm in England. Missouri State Senate Resolutions on Mormon Difficulties. Other Provisions of the Bill. Proposition to Help the Poor. The Prophet's Petition to the Missouri Legislation. Postscript to the Petition. Minutes of a Public Meeting at Far West. Minutes of the Second Meeting at Far West. List of Names Subscribed to the Foregoing. Activity of the Committee on Removal. Investigation Ordered. Minutes of a Meeting of the Committee on Removal. CHAPTER XVIII. The Exiled Saints at Quincy--Proposition to Settle at Commerce. Minutes of a Conference of the Church held at Quincy. Application for Assistance. Persecution of Brigham Young. Petition to Help the Smith Family from Missouri. Arrangements for Paying the Debts of the Saints. The Governor's Order to Return the Arms Belonging to the Saints. Labors in the Interests of the Poor. Committee Resolutions. Action of the Democratic Committee of Quincy. Determination of the Prisoners to Escape. Sidney Rigdon's Departure from Prison. Importunities for the Release of the Prisoners. Meeting of Elder Israel Barlow and Isaac Galland. Minutes of the Meeting of the Democratic Association of Quincy. Report. Document "A." Statement of Sidney Rigdon. Minutes of the Adjourned Meeting of the Democratic Association of Quincy. CHAPTER XIX. Letters to the Prophet--Affairs in England--Petitions. Edward Partridge's Letter to Joseph Smith, Jun., and Others Confined in Liberty Jail, Missouri. Letter from Don Carlos Smith to Joseph Smith, Jun., and Others Confined in Liberty Jail, Missouri. Letter from William Smith to Joseph and Hyrum. {XII} Minutes of a Meeting of the Committee on Removal. Minutes of the Adjourned Meeting of the Democratic Association of Quincy. Condition of Affairs in England. Charges of Elder Halsal Against Elder Willard Richards. The Cause of Elder Richards' Troubles. The Petition of the Prophet _et al_. to Judge Thompkins _et al_. CHAPTER XX. Sundry Movements in the interest of the Exiled Saints--The Prophet's Letters from Liberty Prison. Minutes of the Conference at Quincy, Illinois. Departure of Mrs. Pratt. Action of the Committee of Removal. Letter of the Prophet to Mrs. Norman Bull. The Mission of Kimball and Turley to Governor Boggs. The Faulty Mittimus. The Prophet's Epistle to the Church, Written in Liberty Prison. CHAPTER XXI. Stirring Scenes About Far West--The Epistle of the Prophet and his Fellow Prisoners. Judge King's Anger. Plot Against the Prophet's Life. The Truth of a Revelation Questioned. Turley's Defense of the Prophet. Colloquy Between Turley and John Whitmer. Land Sales and the Clothing of Prisoners. The Prisoners Hurried into Daviess County. Peremptory Orders Considered. Action of the Committee. Arrival of Stephen Markham in Gallatin. Judge Morin Favors the Prophet's Escape. The Examination of Prisoners. Letter of Sidney Rigdon to the Prophet, Rigdon's Plan for the Impeachment of Missouri. Letter of Alanson Ripley to the Prophet. Letter of Don Carlos Smith to His Brother, Hyrum Smith. Letter of Agnes Smith to Hyrum and Joseph Smith. Attempt upon the Life of Stephen Markham. A "True Bill" Found Against the Prisoners. Meeting of the Committee on Removal. Sale of Jackson County Lands. Vision of the Prophet for Markham's Safety. Escape of Markham. Jacob Stolling's Communication to the Prophet. The Prophet's Comments. Isaac Galland's Communications to the Quincy Argus. Letters of Robert Lucas, Governor of the Territory of Iowa, Respecting the Manner in which the Saints Might Hope to be Received and Treated in Iowa. {XIII} Activity of the Committee on Removal. The Prophet and Fellow Prisoners Start for Boone County. Letter of Elias Higbee to Joseph Smith, Junior, and Fellow Prisoners. The Prophet's Reason for Escaping from the Officers of the Law. Elder Kimball's Warning to the Committee. Attack on Theodore Turley. The Mob's Assault on Elder Kimball. The Mob Loots Far West. The Loss of Records, Accounts, etc. Flight of the Saints _via_ Missouri River. Assistance for the Poor. Narrative of Amanda Smith Respecting the Massacre at Haun's Mills. CHAPTER XXII. The Prophet's Account of His Experiences in Missouri--Fulfillment of a Prophetic Revelation--Complete Exodus of the Saints From Missouri. The Prophet and Companions Continue their Flight. The Leading Characters in the Persecution of the Saints. Part of Governor Boggs in the Persecutions. Treatment of the Prophet by the Missouri Mob. Calm Assurance of the Prophet Respecting his own Safety. Deportment of the Saints. Sure Reward of the Faithful Saints. The Saints not to Marvel at Persecution. The Crime of Missouri to be Viewed in the Light of the Civilized Age in which it was Committed. The Appeal of the Prophet to the People of the United States. Pursuit of Elder Markham. Letters of Governor Lucas of Iowa to Elder Rigdon. Letter of Governor Lucas to President Martin Van Buren Respecting the Latter-day Saints. Letter of Governor Lucas to the Governor of Ohio Introducing President Rigdon. Letter of W. W. Phelps to John P. Greene. Parley P. Pratt _et al_. Before the Grand Jury at Richmond. The Twelve _en route_ for Far West. Minutes of Council Meeting Held at Quincy, Illinois. Seeking a New Location. Minutes of the Meeting of the Twelve Apostles at Far West, April 26, 1839. The Revelation of April 8, 1838, Fulfilled. CHAPTER XXIII. Settlement in Commerce, Illinois. Seeking a New Location. Elder Taylor's Warning to the People of Quincy Against Impostors. Land Purchases. The English Saints Warned Against Isaac Russell. Isaac Russell's Letter to the {XIV} Saints in England. Russell's Efforts Counteracted Minutes of a General Conference of the Church Held near Quincy, Illinois, May 4th, 5th, and 6th, 1839. Certificate of Appointment. Minutes of the 5th. Minutes of the 6th. John P. Greene's Letter of Appointment. Letter of Recommendation to Elder John P. Greene from Certain Citizens of Quincy. Sidney Rigdon's Letter of Introduction to the President of the United States. The Prophet Settles at Commerce. Sidney Rigdon's General Letter of Introduction. Letter of Recommendation to Oliver Granger from the First Presidency. Letter of R. B. Thompson to the First Presidency Complaining of the Conduct of Lyman Wight. Letter of Elder Parley P. Pratt to Judge Austin A. King. Letter of the First Presidency to the Quincy _Whig_ Disclaiming the Attitude of Lyman Wight. CHAPTER XXIV. Adventures of the Prisoners Remaining in Missouri--The Prophet's Narrative of Personal Experiences in Missouri. Rabbi Landau's Letter to His Son. The Prophet's Letter to W. W. Phelps. Indictment of Parley P. Pratt _et al_. An Adventure by the Way. The Prophet's Letter to E. W. Harris. Letter of the Prophet and Emma Smith to Judge Cleveland. The Prophet's Letter to Bishop Whitney, Asking Him to Settle at Commerce. The Twelve to go to England. Cruel Treatment of Parley P. Pratt and Companions. Answer of the First Presidency to R. B. Thompson on the Lyman Wight Affair. Case of William Smith. Parley P. Pratt and Fellow Prisoners Arrive at Columbia. The Prophet and Vinson Knight's Letter to Mark Bigler. The Prophet's Letter to Lyman Wight, on the Matter of R. B. Thompson's Complaint. Letter of Appointment to Stephen Markham. Parley P. Pratt _et al_. Seek a Trial. The Prophet's Narration of his Personal Experiences in Missouri, 1838-9, which he calls "A Bill of Damages Against the State of Missouri on Account of the Suffering and Losses Sustained Therein." Hyrum Smith's Statement of Sufferings and Damages Sustained in Missouri, and in Being Driven Therefrom. CHAPTER XXV. Commerce--The Prophet's History--Doctrinal Development. First House built by the Saints at Commerce. {XV} Description of Commerce. Letter of Edward Partridge to the Prophet. Excitement at Columbia Prison, Mo. Visit of the Prophet with William Smith. Visit with Don Carlos Smith. Ministry of the Prophet. Purchase of Lands in Iowa. Return of the Prophet to Commerce. The Prophet's Answer to Jacob Stollings. Restoration of Orson Hyde. The Prophet's Instructions on Various Doctrines. CHAPTER XXVI. The Prophet's Ministry in the Vicinity of Commerce--Address to the Twelve. The Prophet Testifies to the Book of Mormon. The Missouri Prisoners. Founding of Zarahemla. The Prophet with the Twelve and Seventy. The Prophet's Address to the Twelve. Mercy and Forgiveness. Humility and Brotherhood of the Twelve. Avard's Vain Glory. Be Honest, Sober, Vigilant. Beware of Treason. The Sign of Apostasy. The Prophet on Priesthood. Adam and the Presidency of the Priesthood. Eternity of the Priesthood. Adam's Place in the Order of Worthies. The Spirit of Man Eternal. The Nature of the Priesthood. The Restoration of the Priesthood. Adam in the Valley of Adam-ondi-Ahman. Labors of the Patriarchs and Moses. Angels to have Part in the Work. The Kingdom of Heaven. Future Deliverance of the Saints. Importance of Revelation. A Vision and Prophecy. The Mission of Elijah. Blessings for the Saints in Stakes of Zion. Haste to Build up Zion. Peace in Zion and Her Stakes. The Prophet's Vision of Judgement. Vision. Angels. Powers of the Devil. The Gift of Tongues. CHAPTER XXVII. Baptism of Isaac Galland--Epistle of the Twelve to the Church. Baptism of Isaac Galland. Epistle of the Twelve to the Elders of the Church of Jesus Christ of Latter-day Saints, to the Churches Scattered Abroad and to all the Saints. {XVI} CHAPTER XXVIII. The Escape of Parley P. Pratt and his Fellow Prisoners from Missouri--The Close of an Epoch. Parley P. Pratt's Account of His Escape from Missouri. Appendix to Volume III. Affidavits of Hyrum Smith _et al_. on affairs in Missouri, 1831-39; Officially subscribed to before the municipal court of Nauvoo the first day of July, 1843. Explanatory Note. The Testimony of Hyrum Smith. Testimony of Parley P. Pratt. Testimony of George W. Pitkin. Testimony of Brigham Young. Testimony of Lyman Wight. Testimony of Sidney Rigdon. {XVII} Introduction to Volume III. _Enlightenment a Factor in Determining Responsibility for Conduct_. Volume Three concludes, for the present, the history of the Church in Missouri. I think it proper, therefore, that here should be considered the causes of the Missouri persecutions, which resulted in the expulsion of the entire Church from that state. There have been, of course, more extensive persecutions than those inflicted on the Saints in Missouri; but I doubt if there has ever been a persecution more cruel or terror-laden in its character. Viewed from the standpoint of its net results there were some fifty people, men, women, and children, killed outright; about as many more were wounded or cruelly beaten, and many more perished indirectly because of the exposure to which they were subjected through the winters of 1833-4 and 1838-9. In round numbers it is estimated that between twelve and fifteen thousand people, citizens of the United States, after being dispossessed of their lands, were forcibly driven from the state. It is known that they paid to the United States government for land alone, three hundred and eighteen thousand dollars, which, at the minimum price of one dollar and a quarter per acre, would give them land holdings of over two hundred and fifty thousand acres, which represented for that day very large interests. [1] To this list of results must be added the more horrible one of several cases of ravishment at Far West; and also, after barely escaping from the sentence of death pronounced by a court martial, the cruel imprisonment through weary months of a number of Church leaders. In passing judgment upon such matters as these account must be taken of the age and country in which they occurred; likewise the pretensions to right views of life, and devotion to freedom on the part of the perpetrators of the injustice. Undoubtedly a heavier debt is incurred to history, to humanity and to God, when the parties who resort to such acts of mob violence and injustice live in an enlightened age, and where the free institutions of their country guarantee both the freedom and security of its citizens. {XVIII} If in the jungle a man meets a tiger and is torn to pieces, no one thinks of holding the tiger to any moral accountability. Perhaps the hunt will be formed to destroy the beast, but that is merely to be rid of a dangerous animal, and prevent the repetition of the deed. If another meets a cruel death among savages in heathen lands, while some moral responsibility would hold against them, according to their degree of enlightenment, yet the fact that it was an act of savages would be held to reduce the degree of moral turpitude. And likewise even in civilized states, in localities to which the vicious may gravitate, when acts of violence are committed there, some allowance may be, and generally is, made for the ignorance and general brutality of the particular neighborhood. By this process of reasoning I think it will appear quite clear that moral responsibility, both on the part of individuals and communities or nations, increases in proportion to their enlightenment. If, therefore, this principle be kept in view, the persecution of the Latter-day Saints by the people of Missouri was a very heinous offense. True it may be said that the worst acts of cruelty were perpetrated by low, brutish men among the mob or in the militia--for these bodies were convertible from one to the other on shortest possible notice, and wholly as the exigencies of the enemies of the Saints demanded--but these were led and abetted by quite a different order of men: by lawyers, members of the state legislature, by county and district judges, by physicians, by professed ministers of the gospel, by merchants, by leading politicians, by captains, majors, colonels, and generals--of several grades--of the militia, by many other high officials of the state including the Governor and Lieutenant Governor, and finally by the action of the state legislature which appropriated two hundred thousand dollars to defray the expenses incurred by the mob-militia in carrying out the Governor's order, exterminating the Saints from the state. These facts are made apparent in the pages of this and the two preceding volumes of the HISTORY OF THE CHURCH. The facts cannot be questioned. They are written out most circumstantially in the Prophet's story. Times, places, and names are given of the incidents related, and the more important of these may be corroborated by histories of these events other than our own. The persecutions then of the Latter-day Saints in Missouri, and their final expulsion from that state, were crimes against the enlightenment of the age and of the state where the acts occurred; a crime against the constitutions and institutions both of the state of Missouri and of the United States; as also a crime against the Christian religion. All this we have in mind when speaking of the severity and cruelty of these compared with other persecutions. The state of Missouri was {XIX} guilty of a greater crime when it persecuted the Latter-day Saints than states were which in the barbarous times of the dark ages persecuted their people; though when estimated in net results there may have been more murders and robberies, greater destruction of property, and more wide-spread suffering in the latter than in the former. It is in the light of the principle here laid down that I propose to review the causes of the persecutions of the Latter-day Saints in Missouri. _The People of Missouri and the Saints_. The people of the state of Missouri, and especially those living in western and upper Missouri, in the early decades of the nineteenth century, were chiefly from the states of the South--from Kentucky, Tennessee, Virginia, and the Carolinas. This is not stated as a matter of reproach, for among the American people there have been no better or nobler citizens of the Republic than the people of the states enumerated. I merely make the statement in order to present a fact, and because other facts grow out of it. To say that Missouri was settled by emigrants from the states of the South carries with it the explanation why Missouri was one of the slave states, and her people attached to the social and industrial methods of life attendant upon that circumstance. That is to say, they looked with contempt upon manual labor; regarding it as menial and proper only for slaves to perform. With that idea is closely related another; namely, that white people who from circumstances were compelled to perform manual labor, or who followed it from principle, in the eyes of the people of the South were of an inferior class; contemptuously characterized by some as "white trash," and by others, inclined to be more polite, as "poor whites." Freedom from manual labor gave to those of active dispositions in such communities an opportunity to follow the more desirable vocations of professional life; the law, medicine, the Christian ministry, merchandising and general business; or leisure for political or military activities; or the pursuit of pleasure, fishing, hunting, horse racing, and social life generally. These conditions naturally resulted in pride, often in arrogance, and a desperate sort of courage, which held honor high and weakness and cowardice in contempt; also something of intolerance for those disposed to set themselves against such an order of things. The reader will recognize, of course, that I have so far in mind only the better element of the population, the least of the evils and some of the advantages resulting from such industrial and social conditions. There were, however, quite different and more serious results than any {XX} yet noted arising from this system of society. While those disposed to activity and inclined to honorable pursuits might enjoy certain advantages from the system, on the other hand, it fostered man's natural inclination to idleness and love of ease that comes of idleness; and fostered jealousy and bitterness against those more industrious and successful. In such a class the system led to ignorance, irreligion, and criminal tendencies; constituting them a dangerous element in the community. It was doubtless this class the Prophet Joseph had in mind when he said soon after his first arrival in western Missouri: "Our reflections were great, coming as we had from a highly cultivated state of society in the East, and standing now upon the confines or western limits of the United States, and looking into the vast wilderness of those that sat in darkness. How natural it was to observe the degradation, leanness of intellect, ferocity and jealousy of a people that were nearly a century behind the times, and to feel for those who roamed about without the benefit of civilization, refinement, or religion!" Many of the positions in the higher walks of life, in western Missouri, were sought by the unworthy, the corruptible and the vicious--men who sought all the advantages of the southern ideals of life without possessing the refining virtues which for generations in the older states of the south made some of the evils of the social system that obtained there at least tolerable. Such were the Brazeales, the Wilsons, the Hunters, the Kavanaughs, the Likens, the Loveladys, the McCartys, the McCoys, the Pixleys, the Simsons, the Silvers, the Westons, the Gilliams, the Birches, the Blacks, the Bogarts, the Clarks, the Liveseys, and the Penistons. Another circumstance which influenced somewhat the character of western Missouri's population in the early decades of the nineteenth century, was the fact that these sections of the state constituted part of the frontiers of the United States, and here had gravitated a more or less lawless class which sought the security of proximity to the boundary lines of the United States, from whose confines they could make their escape in the event of being hard pressed for violations of law in the older states whence they had come, or in their new habitat. Such were the Lovels, the Hawkins, the Heatherleys and many others. The Latter-day Saints who settled in Missouri from 1831 to 1839 had come for the most part from the New England States and New York. There were, therefore, marked differences in character between them and the old settlers of Missouri; differences of ideas as to industrial and social life; of moral and religious life. The Saints were descendants chiefly of the Puritans, and both by inheritance and training had fallen heirs to the Puritan's strict views of industry, religion and morality. The Puritans taught that all labor was honorable, and industry a duty. {XXI} Religion occupied a large share of their attention--entered in fact into all the affairs of life--though its duties meant largely a regular attendance upon church service; a strict observance of the proprieties while there; a rigid observance throughout of the Sabbath day. Neither work nor amusements were tolerated on that day. In the olden time among some of their forefathers it had been unlawful to sit in Boston Common on the Sabbath or to walk in the streets of Boston, except to church. Once a man was publicly whipped for shooting a fowl on Sunday. A woman was threatened with banishment for smiling in church. A person absent from church for more than one Sunday was in danger of being fined, whipped, or set in the stocks. Swearing was prohibited in nearly all the New England colonies, and a split stick was sometimes placed on the swearer's tongue. [2] Both food and dress were plain, and the latter, in some instances, was regulated by law. Amusements were few. Dancing and card-playing were forbidden, and there was little music. The state sought to take entire charge of the individual, and supposed that tendency toward immorality could be stemmed by legislation. In early Connecticut no one under twenty was allowed to use tobacco, and none to use it more than once a day. The laws were severe and the penalties cruel. The stocks and whipping-post and pillory were in frequent requisition to correct moral delinquents. An offender might be made to stand on a stool in church with the name of his misdemeanor displayed on his breast. Among the common punishments were cropping or boring the ears and branding with a hot iron. [3] Of course in later years there was a general relaxation from these severities, and many of these customs and laws, by the time our generation of Saints came on the scene, were obsolete. Still, the moral and spiritual atmosphere in which the Saints and their fathers had been reared was austere in its moral character, and stood in marked contrast to the moral atmosphere of the South, where, in respect of such things as church attendance, religious observances, personal liberty in eating, drinking and amusements, there was wider freedom. In the sparsely settled country of western Missouri, the descendants of the old cavaliers and their following, who settled the South, and the descendants of the Puritans, who settled the North, were to meet: and very naturally one may see in these antagonistic elements--aside from the cause of antagonism which will be found in the newly revealed religion of the Latter-day Saints--natural causes of irritation between them founded in the differences of character, and their respective conceptions of industrial, moral, and religious duties. That the old settlers {XXII} in Missouri, even those friendly disposed towards the Saints, recognized the incompatibility of the two classes is evident from the public utterances of a mass meeting held at Liberty, in Clay county, when the Saints were urged to seek anew locality where they could live by themselves. "They are eastern men," said the address, "whose manners, habits, customs, and even dialect, are essentially different from our own. We earnestly urge them to seek some other abiding place, where the manners, the habits, and customs of the people will be more consonant with their own." [4] This difference of character between the Saints and the old settlers I account one of the causes of the Missouri persecutions. _The Question of Slavery_. The question of slavery in Missouri was a delicate one. It will perhaps be remembered that it was the application of the territory of Missouri for admission into the Union, 1818-19, that brought the question of slavery into one of its acute stages before the country; and inaugurated a long series of debates in the National Congress on the subject. It was upon the admission of Missouri into the Union in 1821 that the great Compromise which bears the state's name settled, not the question of slavery itself, but, for the time, the agitation of it. That Compromise consisted finally in this: that while Missouri herself was admitted with a clause in her constitution permitting slavery, and also prohibiting free people of color from immigrating into the state, slavery was forever to be prohibited in all territory of the United States north of the line thirty-six degrees and thirty minutes north latitude (the southern boundary line of the state of Missouri); and Missouri was required "by a solemn, public act" of her legislature, to declare that the clause in her constitution relating to the immigration of free negroes into the state, should never be construed to authorize the passage of any law by which any citizen of either of the states in this Union shall be excluded from the enjoyment of any of the privileges and immunities to which he is entitled under the Constitution of the United States. These historical facts are referred to here that the reader may be reminded that slavery was a delicate question in Missouri; that her people were super-sensitive about it since she was the first territory upon which the National Congress sought to impose the prohibition of slavery as a condition precedent to her admission into the Union, which, up to that time, had been a matter left to the people of the territory seeking admission to determine for themselves. Of course this attempt at {XXIII} restriction of slavery was made by northern members of the national Congress. [5] All the sentiment for the restriction of slavery was in the North. In 1831 the sentiment for the positive abolition of slavery had made such progress in Massachusetts, that William Lloyd Garrison established in Boston "_The Liberator_," a paper which advocated "the immediate and unconditional emancipation of every slave in the United States." As a result of this agitation anti-slavery societies were formed and active measures taken to advocate these opinions by means of lectures and pamphlets. These extreme measures against slavery did not meet with the approval of all or even the majority of the people of New England, much less with the approval of the people of other northern states. Still this agitation arose and was chiefly supported in New England. It will not be difficult to understand, therefore, that any considerable number of people from that section of the Union immigrating into a slave state would arouse suspicion; especially when that immigration was into a slave state upon which, when as a territory she had made application for admission into the Union, prohibition of slavery was sought to be enforced by the northern members of the National Congress. Nor will it be sufficient to dispel this suspicion to aver that these particular immigrants from New England, and other northern states are not abolitionists; that they take no part with, and do not share the fanatical sentiments of, the abolitionists; that their objects and purposes are of an entirely different and larger character. The answer to all this was given in a public document drawn up to voice the sentiment of a great mass meeting of the people of Clay county--a people, be it remembered, who at the time (1836) were not unfriendly towards the Saints, but a people who a few years before had received the Saints into their homes, and given them shelter when they were exiles from Jackson county, and who, at the time of the utterance I am about to quote was published, were in a covenant of peace with the Saints, and the Saints in a covenant of peace with them--I say the answer to all disclaimers on the part of the Saints respecting their not being abolitionists was found in this public utterance: "They are eastern men, whose manners, habits, customs and even dialect are essentially different from our own. They are non-slaveholders, and opposed to slavery, which in this peculiar period, when abolitionism has reared its deformed and haggard visage in our land, is well calculated to excite deep and abiding prejudices in any community where slavery is tolerated and protected." I call attention to these facts that the student of the history of the Church may appreciate the weight of influence they would have in {XXIV} creating popular sentiment against the Saints; a matter which hitherto, if I may be permitted to say so, has not been fully appreciated. One can readily see what a potent factor this sentiment against New England and other northern states people would be in the hands of political demagogues and sectarian priests seeking to exterminate what they would respectively consider an undesirable element in politics and a religious rival. That both political demagogues and sectarian priests made the most of the opportunity which hostile sentiment in Missouri against abolition and abolitionists afforded, abundantly appears in the pages of the first volume of the Church History. That sentiment was appealed to from the first; indeed in the very first manifesto of the mob--known as "The Secret Constitution," [6]--issued against the Saints in Missouri, it was a prominent feature. This was at Independence, in July, 1833. In that "Manifesto" the following passage occurs: "More than a year since, it was ascertained that they [the Saints] had been tampering with our slaves, and endeavoring to sow dissensions and raise seditions amongst them. Of this their Mormon leaders were informed, and they said they would deal with any of their members who should again in like case offend. But how specious are appearances. In a late number of the _Star_, published in Independence by the leaders of the sect, there is an article inviting free negroes and mulattoes from other states to become Mormons, and remove and settle among us. This exhibits them in still more odious colors. It manifests a desire on the part of their society, to inflict on our society an injury that they know would be to us entirely insupportable, and one of the surest means of driving us from the country; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste amongst us would corrupt our blacks, and instigate them to bloodshed." The article on "Free People of Color" referred to appeared in the _Evening and Morning Star_ for July. The charge of sowing dissensions and inspiring seditions among the slaves, and inviting free negroes to settle in Missouri, had no foundation in truth. Concerning such people the Missouri laws provided that: If any negro or mulatto came into the state of Missouri, without a certificate from a court of record in some one of the United States, evidencing that he was a citizen of such state, on complaint before any justice of the peace, such negro or mulatto could be commanded by the justice to leave the state; and if the colored person so ordered did not leave the state within thirty days, on complaint of any citizen, such person could be again brought before the justice who might commit him to the common jail of the county, until {XXV} the convening of the circuit court, when it became the duty of the judge of the circuit court to inquire into the cause of commitment; and if it was found that the negro or mulatto had remained in the state contrary to the provisions of this statute, the court was authorized to sentence such person to receive ten lashes on his or her bare back, and then order him or her to depart from the state; if the person so treated should still refuse to go, then the same proceedings were to be repeated and punishment inflicted as often as was necessary until such person departed. And further: If any person brought into the state of Missouri a free negro or mulatto, without the aforesaid certificate of citizenship, for every such negro or mulatto the person offending was liable to a forfeit of five hundred dollars; to be recovered by action of debt in the name of the state. The editor of the _Star_ commenting upon this law said: "Slaves are real estate in this and other states, and wisdom would dictate great care among the branches of the Church of Christ on this subject. So long as we have no special rule in the Church as to people of color, let prudence guide; and while they, as well as we, are in the hands of a merciful God, we say: shun every appearance of evil." Publishing this law and the above comment was construed by the old settlers to be an invitation to free people of color to settle in Jackson county! Whereupon an extra was published to the July number of the _Star_ on the sixteenth of the month, which said: "The intention in publishing the article, "Free People of Color," was not only to stop free people of color from immigrating to Missouri, but to prevent them from being admitted as members of the Church. * * * * * To be short, we are opposed to having free people of color admitted into the State." [7] But in the face of all this the Missourians still claimed that the article was merely published to give directions and cautions to be observed by "colored brethren," to enable them upon their arrival in Missouri, to "claim and exercise the rights of citizenship." "Contemporaneous with the appearance of this article"--the above article in the {XXVI} _Star_--continued the charge published in the _Western Monitor_--"was the expectation among the brethren, that a considerable number of this degraded caste were only waiting this information before they should set out on their journey." [8] And this base falsehood was used to inflame the minds of the old settlers against the Saints. I do not refer to this question of slavery in connection with the persecution of the Saints in Missouri in order to set it down as one of the causes of that persecution; because, as a matter of fact, the views of the Saints, and especially of the leading Elders of the Church on that question were such that they could never be truthfully charged with being a menace to that institution. The Prophet Joseph himself, at the time of the Jackson county troubles and subsequently, held very conservative views on the subject of slavery, surprisingly conservative views when his own temperament and environment are taken into account, of which fact any one may convince himself by reading his paper on the subject of abolition in Volume II of the Church History, pages 436-40. Finally, it was given by the inspiration of God to the Prophet first to utter the most statesman-like word upon this vexed question of slavery, and had the nation and people of the United States but given heed to his recommendations it would have settled the question in harmony with the convictions of the people of the North, and without injustice to the South. Here follows his statesman-like word, published throughout the United States in 1844--eleven years before Ralph Waldo Emerson made substantially the same recommendation, and for which the philosopher received no end of praise:-- "Petition, also, ye goodly inhabitants of the slave states, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, and infamy and shame. Pray Congress to pay every man a reasonable price for his slaves out of the surplus revenue arising from the sale of the public lands, and from the deduction of pay from the members of Congress. Break off the shackles from the poor black man, and hire him to labor like other human beings; for an hour of virtuous liberty is worth a whole eternity of bondage." [9] But now to return to the course of the Missourians in misrepresenting the views of the Saints on the subject of slavery. Notwithstanding the explicit denials through the "_Evening and Morning Star_," that the article on "Free People of Color" was intended to invite such a class into the state; and the further declaration that the Saints were opposed to such persons coming into the state; as also the fact that it is {XXVII} doubtful if there were any free negroes who were members of the Church--notwithstanding all this, their enemies continued to misrepresent them, and their views on the subject of slavery. They saw in the fact that many of them were from New England, where abolition sentiment was rife, their opportunity to charge them with abolition sentiments and intention to interfere with slavery, with every prospect of having it quite generally believed--hence the charge was made and became a pretext if not a cause of acts of aggression upon the Saints, and as such is a factor that must be taken account of in these pages. _Political Fears_. I know of no circumstances which developed what the political faith of the Saints really was during their sojourn in the state of Missouri; and doubt if any data exists from which it could be determined whether a majority of them were Whigs or Republican-Democrats, as the party now designated as the Democratic party was then called. In fact, politics, local or national, concerned the Saints but very little during their stay in Missouri. Their minds were occupied by quite other, and I may say, larger and higher things; and their activities were concerned with other issues than those political. They were concerned about the redemption of Zion, her establishment, the proclamation of the Gospel, the salvation of men, the preparation of the earth for the incoming of that Kingdom whose King is the Lord. Their mission encompassed the whole world, it was not confined to the state of Missouri and her petty political affairs; nor even to the political affairs of the United States, important as they were. "Mormonism" was a world-movement, not merely a national one. It concerned itself with the deeper and broader subject of religion, rather than with the principles and methods of the administration of government, state or national. Still, in common with other people of the county, state and nation of which they were citizens, they possessed civil and political rights and privileges, accompanied as such rights and privileges always are in a republic with certain duties both to the state and themselves, among which the exercise of the elective franchise. As this made them a power in the community, their actual and prospective influence in the affairs of the counties where they resided, and in the state, was a matter of frequent discussion among the old settlers in Missouri. I do not know that it was ever charged that they were Whigs, and that by acting with that party in Missouri they could wrest the control of the state from the Republican-Democratic party then in power; though that they were Whigs might have been inferred from the fact of their being chiefly from New England and other northern states; yet this was not charged. {XXVIII} There was repeatedly expressed, however, a fear of their political power. In the document issued by the mob meeting at Independence on the 20th of July, 1833, it is said: "When we reflect on the extensive field in which the sect is operating, and that there exists in every country a leaven of superstition that embraces with avidity, notions the most extravagant and unheard of, and that whatever can be gleaned by them from the purlieus of vice and the abodes of ignorance, is to be cast like a waif into our social circle, it requires no gift of prophecy to tell that the day is not far distant when the civil government of the county will be in their hands; when the sheriff, the justices, and the county judges will be Mormons, or persons wishing to court their favor from motives of interest or ambition." It was an effort to prevent members of the Church from voting at an election at Gallatin, Daviess county, in August, 1838, which led to the commencement of those acts of hostility against the Saints which ended ultimately in their expulsion from that state. There was no political offense even charged against the Saints; only that if permitted to exercise the franchise they would in time obtain control of the counties where they resided, so rapidly were they increasing in numbers; and the old settlers would lose the offices; and as these old settlers were dear lovers of office, it was political jealousy born of fear which prompted in part the acts of aggression against the Saints. When such jealousy is awakened, pretexts for the justification of its existence are not difficult to find, and in this instance the old settlers in Missouri relied upon the false charges of ignorance, superstition, and general unworthiness of the Saints to be considered good citizens of the state. The charge was not that they were all of one political faith; or that they voted solidly; or that they were under the political dictation of their religious leaders; or that religious influence was dragged into political affairs. None of these charges were made: it was simply a fear that the old settlers would lose the offices, and the new settlers, the Saints, being in the majority, would hold them. How much justification there was for this "fear" may not be determined, since it was based upon no accomplished fact, but regarded as the natural outcome of the operation of the political system obtaining in the United States; namely, the right of the majority to choose the public officers; and if the Saints happened to be in the majority it was regarded as likely that they would elect their friends to office, among whom, at least, would have been some members of their own faith. How the matter would have terminated in the event of the Saints having been permitted to remain in Missouri--what would have been the political alignment of {XXIX} the members of the Church I mean, no one can say. The only political utterance made by any Church leader was that given out by the Prophet Joseph soon after his arrival in Missouri, and called at the time "_The Political Motto of the Church_." I quote it: "_The Constitution of our country formed by the Fathers of Liberty; peace and good order in society; love to God, and good will to man. All good and wholesome laws; virtue and truth above all things, and Aristarchy_ [a government by good men] _live for ever: but woe to tyrants, mobs, aristocracy, anarchy and toryism, and all those who invent or seek out unrighteous or evasive law suits, under the pretext and color of law or office, either religious or political. Exalt the standard of Democracy! Down with that of priestcraft, and let all the people say Amen! That the blood of the fathers may not cry from the ground against us. Sacred is the memory of that blood which bought for us our liberty_." This surely is sufficiently non-partisan, cosmopolitan and patriotic. Is it not of the essence of Americanism? And under such sentiments would not every member of the Church be able to perform his political duty in either of the great American parties then existing or afterwards to arise? It is not necessary to pursue this subject further. It is enough to say that the political fears of the old settlers of Missouri, though based upon conjecture as to what could or might happen, were real fears, and became one of the causes of the Missouri persecutions. _The Saints and the Indians_. The interest of the Saints in the American Indians grows out of the knowledge they have of their forefathers, revealed through the Book of Mormon. From the historical parts of that book they learned the origin of these Indians; that they are of the house of Israel: from the prophetic parts of the book they learn of their future, that it is to be glorious; that fallen as their fortunes now are, they will not always remain so; extinction is not their fate, but before many generations shall pass away they will become a white and a delightsome people, favored of God, and prominent in bringing to pass His purposes in the land of Zion--the two Americas. It was a mission to the Lamanites or Indians which first brought several of the Elders of the Church of Christ to western Missouri. When the people of Missouri learned in what esteem the Saints held the forefathers of the Indians, and also the Indians themselves, both on account of their forefathers and the promises of God to them, it was but reasonable that they should conclude there was--as indeed there is--a strong sympathy on the part of the Saints towards the Indians; and there was great reason to believe that this sympathy might become mutual. {XXX} It was in this substratum of truth that the false accusations against the Saints were founded to the effect that they were seeking to enter into an alliance with the Indian tribes of the west for the purpose of driving the old settlers from their possessions in western Missouri, in order that the Saints with the Indians might possess the land to the exclusion of the "Gentiles." To appreciate the seriousness of this charge, it should be remembered that the Indian tribes formerly residing east of the Mississippi, about this time--during President Jackson's two presidential terms, 1829-1837--were being transplanted into the country immediately west of Missouri, so that there were great numbers of these people--amounting to many thousands--being massed just beyond the boundaries of the state. Many of the tribes were in no amiable mood either. In some instances the terms of the treaties by which they accepted lands in the Indian territory west of Missouri, for lands that constituted their old homes in the East and South, were forced upon them after--to them--disastrous wars; so that it might well be suspected that they would be ready to follow any leader who would hold out promise of regaining their lost possessions, or who would give them the hope of revenge upon their despoilers. Let these facts be considered and given their due weight, and the reader will not find it difficult to perceive what a potent factor against the Saints this charge of holding communication with the Indians for the purpose of dispossessing the people of western Missouri of their homes would be; and, as in the case of the slavery question, their enemies were not slow to see the advantage, and made the most of it. It was not until the agitation for the removal of the Saints from Clay county began, however, 1836, that this charge of holding communication with the Indians for the purposes already set forth, was publicly made. Then in the document adopted at the mass meeting setting forth the several reasons of the old settlers for asking the Saints to remove from Clay county, this passage occurs: "In addition to all this, they are charged, as they have hitherto been, with keeping up a constant communication with our Indian tribes on the frontiers; with declaring, even from the pulpit, that the Indians are a part of God's chosen people, and are destined by heaven to inherit this land, in common with themselves. We do not vouch for the correctness of these statements; but whether they are true or false, their effect has been the same in exciting the community. In times of greater tranquility, such ridiculous remarks might well be regarded as the offspring of frenzied fanaticism; but at this time, our defenseless situation on the frontier, the bloody disasters of our fellow citizens in Florida and other parts of the South, all tend to make a portion of our {XXXI} citizens regard such sentiments with horror, if not alarm. These and many other causes have combined to raise a prejudice against them, and a feeling of hostility, that the first spark may, and we deeply fear will, ignite into all the horrors and desolations of a civil war, the worst evil that can befall any country." Governor Dunklin, shortly after this, in answer to appeals made to him by the Saints for protection, by the execution of the law, on this charge of holding communication with the Indians, said: "Your neighbors accuse your people with holding illicit communication with the Indians, and of being opposed to slavery. You deny. Whether the charge or the denial is true, I cannot tell. The fact exists, and your neighbors seem to believe it true; and whether true or false, the consequences will be the same (if your opponents are not merely gasconnading), unless you can, by your conduct and arguments, convince them of your innocence. If you cannot do this, all I can say to you is that in this Republic the _vox populi_ is the _vox Dei_." Of course this false accusation was emphatically denied by the Saints. In a public meeting held by the members of the Church to draw up a reply to the request of the people of Clay county, that the Saints remove from that county, they said: "We deny holding any communication with the Indians, and mean to hold ourselves as ready to defend our country against their barbarous ravages as any other people. We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly." In a communication signed by the Prophet Joseph and several other presiding officers of the Church, and addressed to the leading men of Clay county, referring to the Indian charge, this was said: "Another charge of great magnitude is brought against our friends in the west, that of keeping up a constant communication with the Indian tribes on the frontier; with declaring, even from the pulpit, that the Indians are a part of God's chosen people, and are destined by heaven to inherit this land, in common with themselves. We know of nothing under the present aspect of our Indian relations calculated to arouse the fears of the people of the Upper Missouri more than a combination of influences of this nature; and we cannot look upon it as being other than one of the most subtle purposes of those whose feelings are embittered against our friends, to turn the eye of suspicion upon them from every man who is acquainted with the barbarous cruelty of rude savages. Since a rumor was afloat that the western Indians were showing signs of war, we have received frequent private {XXXII} letters from our friends, who have not only expressed fears for their own safety, in case the Indians should break out, but a decided determination to be among the first to repel any invasion and defend the frontier from all hostilities. We mention the last fact because it was wholly uncalled for on our part, and came previous to any excitement on the part of the people of Clay county against our friends, and must definitely show that this charge is untrue." But all these denials went for nothing. As remarked by Governor Dunklin, whether the denial or the charge was true, people at a distance, at least, might not tell; quite generally, however, the charge was believed, and helped to swell the volume of prejudice--already too great--against the Saints. Indeed, so potent a factor was this charge of holding illicit communication with the Indians, in arousing prejudice against the Saints, that it was used against them with great effect after their settlement in Utah. It was one of the charges made against them at the time the general government of the United States was induced by their enemies to send out an army to suppress a rebellion in Utah that had no existence except in the hate-frenzied minds of the detractors of the Saints. "It is charged," said Stephen A. Douglas in a speech at Springfield, Illinois, on the 12th of June, 1857 [10]--"It is charged * * * * that the Mormon government, with Brigham Young at its head, is now forming alliances with Indian tribes in Utah and adjoining territories, stimulating the Indians to acts of hostility, and organizing bands of his own followers, under the name of Danites or destroying angels, to prosecute a system of robbery and murders upon American citizens who support the authority of the United States, and denounce the infamous and disgusting practices and institutions of the Mormon government." The army came only to find the foregoing with other charges that had induced the general government to send it to Utah, untrue. But this is digression. Mormon communication with the American Indians for the purpose of despoiling the Gentiles and taking possession of their lands can never be set down as one of the causes of the Missouri persecution; for such communication never took place--the charge of it was untrue. It was, however, one of a number of pretexts, and became a factor in creating public prejudice, which alone made possible the expulsion of the Saints from Missouri. _The Unwisdom of the Saints_. I come now to one of the most delicate subdivisions of this {XXXIII} Introduction; namely, the unwisdom of the Saints. To appreciate this as a factor in the Missouri persecutions one needs to take into account not only human nature, but also human nature under the stress of religious impulse and influence. First, however, as to the facts involved. To the Saints of those times had been given a dispensation of the Gospel--a new revelation of it. They had been blessed with the spirit of faith to receive it. To them it was made known that God had again spoken from heaven; He had again conferred divine authority upon men to act in His name--many of the brethren, the majority of the male membership of the Church in fact, held that divine authority, the priesthood of God; the terms of man's salvation were restated; the spiritual powers and gifts of the Gospel were guaranteed anew and plenteously enjoyed by the Saints. To them was made known the truth of a new volume of scripture, the Book of Mormon. The knowledge imparted by that book was in itself, and especially to them, wonderful. From it they learned that the ancient inhabitants of the American continents, the ruins of whose civilization challenged the curiosity of men and excited their wonder, were of the house of Israel; the American Indians were their fallen descendants and, of course, also of the house of Israel and heirs to the general promises made to that people, to say nothing of special promises made to them as direct descendants of the house of the patriarch Joseph, son of Jacob. Messiah in his resurrected and glorified state had visited America and its inhabitants shortly after His resurrection at Jerusalem, and established the Christian institution,--a Christian ministry, and a Christian Church, followed by a veritable golden age of peace, prosperity, and righteousness; and although the descendants of that ancient God-favored people were now fallen from the high estate of their fathers, yet were the promises and prophecies great concerning them. God would again visit them by His grace, they should be redeemed from their ignorance and barbarism, and they should yet be important factors in establishing a "New Jerusalem," the Zion of God on this land of America, given to the descendants of the ancient patriarch Joseph, whose descendants principally the Indians are. The Saints had been even so far favored as to have the place for the chief city of refuge and safety pointed out to them by revelation; as also the site of its temple--Independence, Missouri; and they were required by the commandments of God to bear witness to the world of these things. In view of all this--the fact that they were made at once the depository and witnesses of these great revelations, is it not likely that they would regard themselves as a people peculiarly favored of God? And is it matter of astonishment if some among them, not possessed of the soundest judgment, should run into an excess of zeal and give expression to unwise, as also to unwarranted conclusions? {XXXIV} Moreover, the Lord had spoken of the future glory of Zion--of the city, the location of which the Elders were to testify; also of the glory of the temple, with its future cloud by day and pillar of fire by night; of the future union of this New-World Zion with the ancient Zion of Enoch, where the Lord will make His abode, "and for the space of a thousand years shall the earth rest;" [11] also of his covenant with them concerning Zion, both as pertaining to time and eternity, wherein He said: "I have made the earth rich; and behold it is my footstool, wherefore, again I will stand upon it; and I hold forth, and deign to give unto you greater riches, even a land of promise, a land flowing with milk and honey, upon which there shall be no curse when the Lord cometh: and I will give it unto you for the land of your inheritance, if you seek it with all your hearts. And this shall be my covenant with you, you shall have it for the land of your inheritance, and for the inheritance of your children forever, while the earth shall stand, and you shall possess it again in eternity, no more to pass away." [12] The Lord said again concerning Zion: "Wherefore I, the Lord, have said, gather ye out from the eastern lands, assemble yourselves together ye elders of my Church; go ye forth into the western countries, call upon the inhabitants to repent, and inasmuch as they do repent, build up churches unto me; and with one heart and with one mind, gather up your riches that ye may purchase an inheritance which shall hereafter be appointed unto you, and it shall be called the New Jerusalem, a land of peace, a city of refuge, a place of safety for the Saints of the Most High God; and the glory of the Lord shall be there, insomuch that the wicked will not come unto it, and it shall be called Zion. And it shall come to pass, among the wicked, that every man that will not take his sword against his neighbor, must needs flee unto Zion for safety. And there shall be gathered unto it out of every nation under heaven; and it shall be the only people that shall not be at war one with another. And it shall be said among the wicked, Let us not go up to battle against Zion, for the inhabitants of Zion are terrible; wherefore we cannot stand." [13] These promises to the Saints respecting Zion; these descriptions given to them of her future sanctified and glorified state; their connection with a work so exalted and far-reaching, was apt to fire their minds with a zeal not always tempered with wisdom. It was in vain that limitations of time and conditions were placed upon these general descriptions of the future greatness and glory of the city of God; nor could they understand that their own relationship to these great things {XXXV} was merely to lay the foundation of them, to locate the site of the future city and temple, and then bear witness of it to the world. Yet that their work in connection with the founding of Zion was chiefly this, is clearly to be seen in the revelations of God to them. The immediate and triumphant establishment of Zion, though expected by many of the Saints, was nowhere contemplated in the revelations of God to the Church. That hope of immediate establishment and glorification of Zion was the result of faulty deductions from the revelations of God; but the Lord was not blind respecting the events about to take place on the land of Zion, nor did He hold out any false hope to His people had they but read His revelations aright. A few days before the first conference held by the Elders on the land of Zion, the Lord said to them through His Prophet: "Hearken, O ye elders of my Church, and give ear to my word, and learn of me what I will concerning you, and also concerning this land unto which I have sent you: For verily I say unto you, blessed is he that keepeth my commandments, whether in life or in death; and he that is faithful in tribulation, the reward of the same is greater in the kingdom of heaven. Ye cannot behold with your natural eyes, for the present time, the design of your God concerning those things which shall come hereafter, and the glory which shall follow _after much tribulation. For after much tribulation comes the blessings_. Wherefore the day Cometh that ye shall be crowned with much glory; the hour is not yet, but is nigh at hand. Remember this, which I tell you before, that you may lay it to heart, and receive that which shall follow. Behold, verily I say unto you, for this cause I have sent you that you might be obedient, and that your hearts might be prepared to bear testimony of the things which are to come; and also that you might be honored of laying the foundation, and of bearing record of the land upon which the Zion of God shall stand; * * * * and that the testimony might go forth from Zion, yea, from the mouth of the city of the heritage of God. * * * * And now, verily, I say, concerning the residue of the elders of my Church, _the time has not yet come, for many years_, for them to receive their inheritance in this land, except they desire it through the prayer of faith, only as it shall be appointed unto them of the Lord. For, behold, they shall push the people together from the ends of the earth." [14] These statements, when rightly considered, dispel all notion of the immediate establishment of Zion. The Lord distinctly warns His servants against any such supposition. He predicts "tribulation" before the glory shall come. It is only after "much tribulation" that the blessings are {XXXVI} promised. He reminds them that He has "told them before" of this, and asks them "to lay it to heart," and gives them to understand that it will be "_many years_" before some of the Elders of His Church will receive their inheritance in the goodly land. The Lord still further foreshadowed the trouble which afterwards overtook His people by urging them to make arrangements for the purchase of the whole region that had been designated as the center place of Zion. "For, behold, verily I say unto you, the Lord willeth that the disciples, and the children of men should open their hearts, even to purchase this whole region of country, as soon as time will permit. Behold, here is wisdom. Let them do this lest they receive none inheritance, save it be by the shedding of blood." [15] In this same month of August the Lord again said: "Behold, the land of Zion, I, the Lord, hold it in mine own hands; nevertheless, I, the Lord, render unto Caesar the things which are Caesar's: wherefore, I, the Lord, will that you should purchase the lands that you may have advantage of the world, that you may have claim on the world, that they may not be stirred up unto anger; for Satan putteth it into their hearts to anger against you, and to the shedding of blood; wherefore the land of Zion shall not be obtained but by purchase or by blood, otherwise there is none inheritance for you. And if by purchase behold you are blessed; and if by blood, _as you are forbidden to shed blood, lo, your enemies are upon you, and ye shall be scourged from city to city, and from synagogue to synagogue, and but few shall stand to receive an inheritance_." [16] About a month after this word, the Lord said: "Behold the Lord requireth the heart and a willing mind; and the willing and obedient shall eat the good of the land of Zion in these last days; and the rebellious shall be cut off out of the land of Zion, and shall be sent away, and shall not inherit the land; for, verily, I say that the rebellious are not of the blood of Ephraim, wherefore they shall be plucked out." [17] All this makes it very clear that while great things were promised concerning the establishment of Zion and the glory that is to be hers, yet all was predicated upon the faithfulness of the Saints in keeping the commandments of the Lord--in purchasing the lands that constituted the center place of Zion, and living upon them in all righteousness. This they failed to do. In a revelation given in November, 1831, a few months after the land had been dedicated unto the Lord for the gathering of His people, He thus complained of those who had assembled in western Missouri: {XXXVII} "And the inhabitants of Zion shall also observe the Sabbath day to keep it holy. And the inhabitants of Zion also shall remember their labors, inasmuch as they are appointed to labor, in all faithfulness; for the idler shall be had in remembrance before the Lord. Now, I, the Lord, am not well pleased with the inhabitants of Zion, for there are idlers among them; and their children are also growing up in wickedness; they also seek not earnestly the riches of eternity, but their eyes are full of greediness. These things ought not to be, and must be done away from among them: wherefore let my servant, Oliver Cowdery carry these sayings unto the land of Zion. And a commandment I give unto them, that he that observeth not his prayers before the Lord in the season thereof, let him be had in remembrance before the judge of my people. These sayings are true and faithful; wherefore transgress them not, neither take therefrom." [18] In addition to these evils there were jealousies and bickerings among some of the brethren in Zion, and also between some of the Elders in Zion, and leading Elders in Kirtland. In the spring of 1832 the Prophet visited the Saints in Jackson county, and there were reconciliations among the brethren, and forgiveness of sins obtained from the Lord; [19] but shortly after the Prophet's departure for Kirtland these ill feelings broke out again with renewed bitterness; carelessness as to keeping the commandments of God characterized the conduct of the Saints in Zion, and there arose some confusion also in the government of the Church there, owing to conflicting claims of authority between traveling Elders and the standing ministry in the branches of the Church. This led to the following reproof from the Lord in a revelation given on the 22nd and 23rd of September, 1832: "And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received, which vanity and unbelief hath brought the whole Church under condemnation. And this condemnation resteth upon the children of Zion, even all: and they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon, and the former commandments which I have given them, [20] not only to say, but to do according to that which I have written, that they may bring forth fruit meet for their Father's kingdom, _otherwise there remaineth a scourge and a judgment to be poured out upon the children of Zion_: for shall the children of the kingdom pollute my holy land? Verily, I say unto you, Nay." [21] When this revelation, given early in January, 1833, was sent to the Elders in Zion, it was accompanied also by a letter from the Prophet sharply reproving the brethren and Saints in Zion, in which the following passage occurs: "Let me say unto you, seek to purify yourselves, and also the inhabitants of Zion, lest the Lord's anger be kindled to fierceness. _Repent repent, it is the voice of God to Zion_; and strange as it may appear, yet it is true, mankind will persist in self-justification until all their iniquity is exposed, and their character past being redeemed, and that which is treasured up in their hearts be exposed to the gaze of mankind. I say to you (and what I say to you, I say to all), hear the warning voice of God, _lest Zion fall, and the Lord swear in His wrath, 'The inhabitants of Zion shall not enter into my rest_.'" [22] Hyrum Smith and Orson Hyde were appointed by a Council of the High Priests in Kirtland at this time, to write a letter of reproof and warning to the brethren in Zion. In this communication the conduct of the Saints in Zion was reviewed in great plainness. The whole spirit of the communication may be judged by the following paragraph: "We feel more like weeping over Zion than rejoicing over her, _for we know that the judgments of God hang over her, and will fall upon her except she repent_, and purify herself before the Lord, and put away from her every foul spirit. We now say to Zion, this once, in the name of the Lord, Repent! repent! awake! awake! put on thy beautiful garments, before you are made to feel the chastening rod of Him whose anger is kindled against you. Let not Satan tempt you to think we want to make you bow to us, to domineer over you, for God knows this is not the case; our eyes are watered with tears, and our hearts are poured out to God in prayer for you, that He will spare you, and turn away His anger from you. * * * Therefore, with the feelings of inexpressible anxiety for your welfare, we say again Repent, repent, _or Zion must suffer, for the scourge and judgment must come upon her_." [23] All this reproof and warning, however, only produced a partial repentance, and in July following acts of violence began to be perpetrated upon the Saints by the old settlers of Missouri, and in the month of November, under circumstances of great cruelty, all the Saints were driven from Jackson county, and later more than two hundred of their homes, together with their public improvements, were destroyed. When the Lord revealed to the Prophet Joseph why this affliction had befallen the people, He said: "Verily I say unto you concerning your {XXXIX} brethren who have been afflicted, and persecuted, and cast out from the land of their inheritance, I, the Lord, have suffered the affliction to come upon them wherewith they have been afflicted, in consequence of their transgressions; yet I will own them, and they shall be mine in that day when I shall come to make up my jewels. Therefore, they must needs be chastened and tried, even as Abraham, who was commanded to offer up his only son; for all those who will not endure chastening, but deny me, cannot be sanctified. Behold, I say unto you, there were jarrings, and contentions, and envyings, and strifes and lustful and covetous desires among them; therefore, by these things they polluted their inheritances. They were slow to hearken unto the voice of the Lord their God, therefore the Lord their God is slow to hearken unto their prayers, to answer them in the day of their trouble. In the day of their peace they esteemed lightly my counsel; but in the day of their trouble, of necessity they feel after me. Verily I say unto you, notwithstanding their sins my bowels are filled with compassion towards them; I will not utterly cast them off; and in the day of wrath I will remember mercy." [24] From this it is very clear that the reason why the Saints were prevailed against by their enemies and driven from the center place of Zion, was because of their failure to live up to the high requirements made of them by the Lord. In subsequent efforts to redeem Zion, by attempting to return the exiles to Jackson county, the Saints in all parts of the land again failed to respond with sufficient promptness and fulness to the requirements of the Lord, for He commanded them again to consecrate money to purchase lands in Jackson county and in the counties round about, saying to the Church: "There is even now already in store a sufficient, yea even abundance, to redeem Zion, and establish her waste places, no more to be thrown down, were the churches who call themselves after my name willing to hearken to my voice." [25] The Lord also commanded them to gather up their forces and to go in sufficient strength to possess the land, and maintain their inheritance against their enemies. This, however, they failed to do. Instead of raising five hundred men, as they were commanded to do, [26] they started from Kirtland in "Zion's Camp" with a company of only about one hundred and thirty men, and twenty baggage wagons. This number was increased by additions _en route_ to one hundred and eighty-two men, but even this number fell far short of the strength required to accomplish the purpose for which the camp was organized. In the matter of {XL} raising money for the purchase of lands the failure was more conspicuous than in raising men to take possession of them, and hence this effort to redeem Zion failed. Here let me pause in pointing out the unwisdom of the Saints, to make an explanation, lest there should be a misunderstanding of what is thus far set down respecting their transgressions, by reason of which they were prevailed against by their enemies. These transgressions, be it understood, were no violations of the laws of the land, nor did they consist in any acts of aggression or of trespass upon their Missouri neighbors. The old settlers of Missouri themselves are our witnesses here; for in all their procedure in this Jackson county persecution there is no accusation made against the Saints of violations of the law. On the contrary, in their public utterances against the Saints and in justification of their own course, the old settlers declare--after expressing their determination to rid their society of the Saints, peacefully if they could, but forcibly if they must--"_that the arm of the civil law does not afford us a guarantee, or at least a sufficient one, against the evils which are now inflicted upon us, and seem to be increasing by the said religious sect_." [27] A more emphatic acknowledgement that the alleged offenses of the Saints were not cognizable by the laws, that the Saints had not violated the laws of the land, could not be made. In their second manifesto the mob said: "_The evil is one that no one could have foreseen, and is therefore unprovided for by the laws; and the delays incident to legislation would put the mischief beyond remedy_." [28] Another admission that amounts to a declaration, that the Saints, whatever the nature of the complaints made against them were, had not violated any of the laws of the state, that their offending was not cognizable by the laws of the land. The transgressions and sinfulness referred to in the revelations and letters of reproof and warning quoted, and for which transgressions the Saints were left in the hands of their enemies, were sins against each other and the Lord--unbelief in the word of God, hardness of heart towards each other, rejection of the servants of God, fault-finding, bickerings, jealousies, covetousness, pride, idleness, boastfulness, levity of thought and conduct, disregard of the scriptures, especially of the Book of Mormon, neglecting to instruct their children in sacred things and to bring them up in the fear and admonition of the Lord; all of which were displeasing to the Lord, contrary to His commandments, and a violation of the conditions upon which He had promised to redeem Zion and preserve His people from their enemies. "Ye call {XLI} upon my name for revelations;" said the Lord to the Elders in Zion, "and I give them unto you; and inasmuch as ye keep not my sayings, which I give unto you, ye become transgressors, and justice and judgment are the penalty which is affixed to my law. * * * I, the Lord, am bound when ye do what I say; but when ye do not what I say, ye have no promise." [29] This, then, was the nature of their offenses; they sinned against the Lord in the particulars named; they sinned against each other in the manner described; they did not trespass against their non-Mormon neighbors, nor break the laws of the land; but they failed to live in accordance with the high moral and spiritual law of the Gospel; they failed to meet the conditions on which God was pledged to their maintenance upon the land of Zion, and hence were left in the hands of their enemies. At the commencement of this subdivision of the Introduction I called attention to the great things which God had revealed to the Saints, the greatness of the dispensation committed unto them, accompanied by the promise to establish Zion and give unto the Saints the land thereof as an everlasting inheritance. It would be marvelous indeed, and past all human experience, if these great things did not turn the heads of some of the weak-minded, and make them vain-glorious and boastful. I doubt not for a moment that many vain and foolish things were said by such characters in the presence of, and perhaps directly to, the old settlers of Jackson county, about the Saints taking possession of the land, and the wicked being driven away. There was doubtless enough of this kind of talk to give color to what the Missourians charged on this head, viz., "They [the Saints] declare openly that their God hath given them this county of land, and that sooner or later they must and will take possession of our lands for an inheritance." The Missourians made much of, and attached a sinister meaning to the following expression in one of the revelations to the Saints: "_The land of Zion shall not be obtained but by purchase or by blood, otherwise there is none inheritance for you_." [30] This the Missourians pretended to regard as a threat to take possession of their land by armed conquest. Had they read the context of the passage they would have known how entirely groundless were their fears, if indeed they had any fears, for I am convinced that all their expressed apprehensions on this head were mere pretense. The passage and its context are: "Wherefore the land of Zion shall not be obtained but by purchase or by blood, otherwise there is none inheritance for you. _And if by purchase, behold you {XLII} are blessed; and if by blood, as you are forbidden to shed blood, lo, your enemies are upon you, and ye shall be scourged from city to city, and from synagogue to synagogue and but few shall stand to receive an inheritance_." [31] Clearly this is a warning to the Saints, not a threat to the Missourians. If the Saints obtained the land by purchase they were blessed. If by blood--since the Saints were forbidden to shed blood, lo their enemies would be upon them and they would be driven from city to city--not the Missourians, but the Saints. In consequence of the agitation of this matter by the foolish, the following passage occurred in _The Evening and Morning Star_ for July, 1833, addressed to the churches scattered abroad: "To suppose that we can come up here and take possession of this land by the shedding of blood, would be setting at nought the law of the glorious Gospel, and also the word of our great Redeemer. And to suppose that we can take possession of this country without making regular purchases of the same according to the laws of our nation, would be reproaching this great Republic, in which the most of us were born, and under whose auspices we all have protection." [32] Of this the Missourians said that whether they were to be dispossessed of their lands "by the hand of the destroying angel, the judgments of God, or the arm of power, they [the Saints] are not fully agreed among themselves. Some recent remarks in the _Evening and Morning Star_, their organ in this place, by their tendency to moderate such hopes, and repress such desires, show plainly that many of this deluded and infatuated people have been taught to believe that our lands were to be won from us by the sword!" [33] Thus the very efforts of the Church to correct the misconceptions and silence the utterances of the over-zealous and foolish members, were made to contribute as proof that the Saints contemplated the very armed conquest of the land which they disclaimed. History, however, will do the Saints justice, and it will say, and now says, that neither their general principles, nor the special commandments under which they moved into the land of Zion, nor any act of theirs warranted the least suspicion that they at any time contemplated taking possession of the land by force, or in any other manner whatsoever except by purchase and possession under the laws of the state of Missouri and the United States. And while history will do them this justice it will at the same time say that the "fears" of the Missourians on this head were simulated; that to the foolish boasts of a few ignorant persons they attached an undue importance because it happened to give a coloring to their pretended fears in the eyes of those at a distance who had no {XLIII} opportunity to learn the truth, and tended to prejudice the public mind against the Saints, and thus served the purpose of their enemies. In like manner there may have been some talk among the same class of people--the ignorant and over-zealous Church members--respecting the Indians, and their future union with the Saints in redeeming the land of Zion; a circumstance which led the good people of Clay county and Governor Dunklin, to refer to the charge of the Saints holding illicit communication with the Indians, designing to employ them in taking possession of the land of Zion. Of this charge also history will and does vindicate the Saints. It will, and does say, that they disclaimed holding any such communication; that neither their general principles nor any special commandment from God, and particularly that no action of theirs warranted any suspicion on the subject, much less justified the charge of such a diabolical purpose. After the Saints withdrew from Clay county and at the suggestion of her citizens--including some of the most influential men in western Missouri, some of whom afterwards attained national reputations--located in the sparsely settled counties of Caldwell and Daviess, the situation became somewhat changed. For two years the work of purchasing lands, locating settlements, opening farms, establishing merchantile houses, and preparing for manufacturing and commercial enterprises went steadily on. In Caldwell and adjoining counties, by the autumn of 1838, the Saints had opened two thousand farms, and paid to the general government three hundred and eighteen thousand dollars for land, which at the minimum price for government land would give them over two hundred and fifty thousand acres. [34] One hundred and fifty houses had been erected in Far West; there were four dry goods stores, three family groceries, half a dozen blacksmith's shops, and two hotels. [35] The excavation for a temple 120 by 80 feet had been made, and a large commodious schoolhouse had been erected on the public square. [36] The town of Adam-Ondi-Ahman was also making rapid progress. {XLIV} By this time the Prophet Joseph and other leading men of the Church had left Kirtland and located with the Saints in Missouri, and everything looked propitious for the permanent establishment of the Saints in the borders of Zion. The Saints had now been driven bodily from Jackson county; and their homes, store houses and printing establishment had been destroyed. The courts of Missouri had proven powerless to restore to them their homes, their lands and other property. The executive of the state confessed himself powerless to return them to their possessions in Jackson county, and maintain them there against the wishes of the people of that county. Indeed, Governor Dunklin had weakly given up the vindication of the outraged laws of the state, as we have seen, saying that whether the charges of their enemies or the denials by the Saints were true he could not tell; their neighbors seemed to believe them true, and whether true or false the consequences would be the same, unless the Saints by their conduct and argument could convince the Missourians of their innocence. "If you cannot do this," said the governor, "all I can say to you is that in this Republic the _vox populi is the vox Dei_!" The Saints at some considerable sacrifice had withdrawn from Clay county at the request of her citizens, in the interests of peace, and had settled in the new counties of Caldwell and Daviess, where settlers were few and the country less desirable than in Jackson and Clay counties. In doing these things they had repeatedly sacrificed their rights as citizens, both of Missouri and of the United States. Smitten on the one cheek--speaking figuratively--they had turned the other; sued at the law for their coat, they had given their cloak also; compelled to go one mile with their enemy, they had gone with him twain. After doing all this for the sake of peace and the friendship of the Missourians, when the Saints saw forming again those elements which threatened their peace; when old enemies appeared upon the new scene of the Saints' activities, and openly threatened their peace and boasted that they would again prosper by despoiling them of their new possessions; when they saw the red right hand of a relentless persecution arming again to plague them, it is small wonder if righteous anger flushed their cheek, made bright their eyes with indignation and led them instinctively to form the resolution that they would submit no more to such acts of despoliation, injustice and outrage. It was this sense of outraged justice and humanity which led to the deliverance of a very noted "Oration" by Sidney Rigdon at Far West, on the Fourth of July, 1838, in the course of which there was expressed a strong determination to no more submit quietly to mob violence, and acts of pillage. At this distance of time from that occasion, and balancing against the heated utterances of the speaker the subsequent uses made of them to incite the public mind to that series of acts which {XLV} culminated in the expulsion of the Saints from the state, we say those utterances were untimely, extreme, and unwise. So indeed they were. The speaker seems to have thrown discretion to the winds, and in the fervor of his rhetoric made threats of retaliation on behalf of the Saints, if assailed, that went beyond all bounds of reason and humanity, and proved a very damaging as also a very potent factor against the Saints in the subsequent movements of their enemies against them. But while this oratorical outburst against injustice was unwise, it was a very natural thing. The marvel is not that it came at the time it did, but that it did not come earlier, more vehemently, and that some of the things it threatened were not effectively carried out. What the Prophet thought, and how he felt respecting the repeated acts of injustice heaped upon himself and the Saints in Missouri; how he felt and what he proposed for the future is made clear in his journal entry for September 1st, 1838; and, fortunately, is more temperately expressed than in the oration of July the fourth. He said: "There is great excitement at present among the Missourians, who are seeking if possible an occasion against us. They are continually chafing us, and provoking us to anger if possible, one sign of threatening after another, but we do not fear them, for the Lord God, the Eternal Father is our God, and Jesus the Mediator is our Savior, and in the great I Am is our strength and confidence. "We have been driven time after time, and that without cause; and smitten again and again, and that without provocation; until we have proved the world with kindness, and the world has proved us, that we have no designs against any man or set of men, that we injure no man, that we are peaceable with all men, minding our own business, and our business only. We have suffered our rights and our liberties to be taken from us; we have not avenged ourselves of those wrongs; we have appealed to magistrates, to sheriffs, to judges, to government and to the President of the United States, all in vain; yet we have yielded peaceably to all these things. We have not complained at the great God, we murmured not, but peaceably left all, and retired into the back country, in the broad and wild prairies, in the barren and desolate plains, and there commenced anew; we made the desolate places to bud and blossom as the rose; and now the fiend-like race is disposed to give us no rest. Their father the devil, is hourly calling upon them to be up and doing, and they, like willing and obedient children, need not the second admonition; but in the name of Jesus Christ, the Son of the living God, we will endure it no longer, if the great God will arm us with courage, with strength and with power, to resist them in their persecutions. We will not act on the offensive, but always on the defensive; our rights and our liberties shall not be taken from us, and we {XLVI} peaceably submit to it as we have done heretofore, but we will avenge ourselves of our enemies, inasmuch as they will not let us alone." No one can marvel at the conclusion here arrived at if he will but pay attention to and give due weight to the enumerated wrongs which precede it. It would be asking the Saints to be more than human if we say they ought not to have indulged, much less to have expressed, such feelings of resentment. Meantime, however, we may not close our eyes to the fact that there was unwisdom manifested on the part of a few of the Saints, which gave advantage to their enemies, by affording pretexts for some of their accusations. That unwisdom, as we have seen, consisted of boasting as to what the Lord would do in the immediate future in giving them possession of western Missouri as an inheritance; perhaps some unwise allusions to the supposed part the Lamanites would take in the establishment and redemption of Zion; and the vehement threats of retaliation in the event of their being further assailed. These unwise utterances, however, were made, for the most part, by the overzealous and ignorant. Men who had no grasp of the real genius of the great work whose foundations were then being laid; men who, in common with men of like nature in all ages and in all great movements, have been trouble-breeders; who, in their contemplation of ultimate results to be achieved, overleaped the intervening space through which the movement must pass, the difficulties it must encounter and overcome, the experiences its adherents must gain, the great and varied labors they must perform. They seem not to understand that great movements require time for the achievement of their ends; that time with God is one thing, with man quite another thing; that the thing which is "nigh at hand" with the Lord may be to men afar off; and overlooking these important facts leads such men into many errors of thought and action. It was wholly reprehensible, unwarranted, and cowardly, however, on the part of the Missourians to take advantage of the unwise utterances of such characters and charge their sentiments and folly to the whole body religious, that never entertained such sentiments nor contemplated the actions such sentiments suggest. And this is to be said even of those who were unwise enough to give the advantage here noted to the enemies of the Saints, they at no time or place were ever guilty of attempting in any manner to carry into effect by any action of their own the unwise and unwarranted opinions they entertained and expressed. Their boastings and vain speculations were in relation to what the Lord was going to do, not what they themselves purposed doing. These utterances were merely the effervescence of overwrought minds, of overzealous, foolish, but well meaning and harmless people. Unhappily, however, what they said gave the enemy an advantage that he was not slow to avail {XLVII} himself of, and the unwisdom of some of the Saints is a factor that must be reckoned with in dealing with the causes of the persecutions of the Saints in Missouri. _The Real Cause of the Missouri Persecutions_. Having considered those facts and circumstances which may be regarded as the minor causes and pretexts of the Missouri persecutions, let us now come to the heart of the matter, to the real cause of the persecution of the Saints. It was against the Saints as a religious sect that the Missourians first complained. It was "in consequence of a pretended religious sect of people" that had settled, and was still settling in their country, "styling themselves Mormons," that led the Missourians of Jackson county to pretend to believe that an important crisis regarding their civil society was at hand. "It is more than two years," they said, "since the first of these fanatics, or knaves (for one or other they undoubtedly are), made their first appearance amongst us, and pretended as they did, and do now, to hold personal communication and converse face to face with the Most High; to receive communications and revelations direct from heaven; to heal the sick by laying on hands; and, in short, to perform all the wonder-working miracles wrought by the inspired apostles and prophets of old. We believed them deluded fanatics, or weak and designing knaves, and that they and their pretensions would soon pass away; but in this we were deceived. * * * They openly blaspheme the Most High God, and cast contempt on His holy religion, by pretending to receive revelations direct from heaven, by pretending to speak unknown tongues by direct inspiration, and by divers pretenses derogatory to God and religion, and to the utter subversion of human reason." [37] The foregoing is quoted from the first "Manifesto," or "Secret Constitution" of the mob. Somewhat later, in a second manifesto issued to the public in justification of their contemplated acts of violence against the Saints, they say: "What would be the fate of our lives and property, in the hands of jurors and witnesses, who do not blush to declare, and would not upon occasion hesitate to swear, that they have wrought miracles, and have been the subjects of miraculous and supernatural cures, have conversed with God and His angels, and possess and exercise the gifts of divination and of unknown tongues, and fired with the prospect of obtaining inheritances without money and without price--may be better imagined than described. * * * Of their pretended revelations from heaven--their personal intercourse {XLVIII} with God and His angels--the maladies they pretend to heal by the laying on of hands--and the contemptible gibberish with which they habitually profane the Sabbath, and which they dignify with the appellation of unknown tongues, we have nothing to say: vengeance belongs to God alone." [38] Yet it was because the Saints entertained these religious beliefs that the mob of Jackson county issuing this "manifesto," proceeded to take "vengeance" into their own hands, and wreak it upon the Saints. All their other accusations against them,--namely, idleness, ignorance, inviting "free negroes" into the state, inciting the slaves to insubordination to their masters, claiming Jackson county as their inheritance to be obtained by force if not bloodshed, and poverty--all these charges, except, perhaps the last (for some of the Saints were very poor, though I have yet to learn that that is a crime), were absolutely untrue. The Saints, however, did claim the existence of spiritual power in their religion; that the channel of communication between God and men by means of revelation, the visitation of angels, and the inspiration of the Holy Ghost, had been opened anew; that gifts of the Gospel--tongues, interpretations, visions, inspired dreams, healings--that all the spiritual powers and graces of the Gospel, in fact, were manifested in the religion they had accepted. By this religion, also, they were admonished to righteousness of life; to the strict observance of the Sabbath; to respect for the name of Deity; to temperance; to industry; to true speaking and true acting; to patience--in a word, to godliness; all of which but to live was to place themselves in marked contrast to those about them, and their righteous lives were a great rebuke to the general dissolute conduct of the Missourians. It was this effort at a godly walk and conversation, and the religion which commanded it, that was offensive in the eyes of the Missourians, and which led them to form their strong determination to be rid of a people and a religion which made their own lives a reproach. That this was regarded as the chief, if not the sole cause of their persecution, appears in the subsequent discussion of the Jackson county difficulties, both _pro et con_. All other questions, all the minor causes and pretexts were lost sight of in that discussion. Governor Dunklin, in a communication to Colonel J. Thornton, in answer to a letter written by that gentleman proposing a compromise between the Saints and their enemies in Jackson county, recognizes what he calls "the eccentricity of the religious opinions of the Mormons" as being the cause of their persecution. "I am fully persuaded," he remarks, "that the eccentricity of the religious opinions and practices of the Mormons is at the bottom of the outrages committed against them." {XLIX} In this important communication he no where considers anything else as the cause of their persecution, but argues at length in favor of their right to the entertainment of their religious views, eccentric howsoever they might be, so long as they did not interfere with the rights of others. "They have the right constitutionally guaranteed to them," he remarks, "and it is indefeasible, to worship Joe Smith as a man, an angel, or even as the only true and living God, and to call their habitation Zion, the Holy Land, or even heaven itself. Indeed, there is nothing so absurd or ridiculous that they have not a right to adopt as their religion, so that in its exercise they do not interfere with the rights of others." [39] The people of Clay county when they called upon the Saints to peaceably remove from their borders and seek a locality where they could form a community that should be largely, if not exclusively, made up of their own Church membership, indicated very clearly that it was the religion of the Saints that was the chief cause of complaint against them. In a document they published setting forth the reasons why they suggested such removal, they said; "The religious tenets of this people are so different from the present churches of the age, that they always have, and always will, excite deep prejudices against them in any populous country where they may locate. We, therefore, in a spirit of frank and friendly kindness, do advise them to seek a home where they may obtain large and separate bodies of land, and have a community of their own." [40] Again, after the surrender at Far West, when the Church leaders had been betrayed into bondage; after the Saints had delivered up their arms; after they had signed over their properties to defray the expenses of the "war;" and when the whole body of the Church was making hasty preparations to depart from the state, a number of the brethren were assembled on the temple square at Far West, and in the course of a long speech, which he read [41] to them, General John B. Clark said: "I am sorry, gentlemen, to see so great a number of apparently intelligent men found in the situation you are; and oh! that I could invoke that Great Spirit, the Unknown God, to rest upon you, and make you sufficiently intelligent to break that chain of superstition, and liberate you from those fetters of fanaticism with which you are bound--that you no longer worship a man! I would advise you to scatter abroad, and never again organize yourselves with Bishops, Presidents, {L} etc., lest you excite the jealousies of the people, and subject yourselves to the same calamities that have now come upon you." This to a people whose leaders had been betrayed into the hands of their enemies; who themselves had been disarmed, though acting only in defense of their homes and families; who had been compelled at the muzzle of the musket to sign away their property to defray the expenses of the militia mobs that had brought their calamities upon them; who were then under an order of expulsion from the state and making hurried preparations for their enforced departure--this to men who had sacrificed or had been robbed of the most sacred rights of American citizenship! And he who thus addressed the brethren impudently told them in the very speech from which I quote, that he approved of all that had been done to them! But the foregoing quotation is not made in order to point out the mockery of the speech; or the mixture of hypocrisy and blasphemy in it; or the utter contemptibility of him who delivered it. I quote the passage merely to point out the fact that it was hatred of their alleged "superstition" and "fanaticism," in other words the religion of the Saints that was the cause of their persecution. The crimes against which the Saints are warned for the future--under penalty of having their present troubles revisited upon them--is gathering together in large bodies, and organizing themselves with Bishops, Presidents, etc. In other words it was the religion of the people and the organization which was both the depository of its doctrines, and the instrumentality by which they were promulgated--the Church--which was the object of the Missourians' animosity, the thing they were determined to destroy. Later, when the Prophet Joseph and other leading brethren were under examination before Judge Austin A. King at Richmond, Ray county, special inquiry was made as to the belief of the witnesses in the declaration of the Prophet Daniel: "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." [42] The judge on being answered that the Saints believed the prophecy, turned to the clerk and told him to write the answer down as it was "_a strong point for treason_!" [43] I call it another evidence that it was the religious beliefs of the Saints that constituted their offense. True the Prophet and several other brethren were technically held for trial on {LI} the charge of "treason, murder, arson, burglary, robbery, larceny and perjury," but no one in Missouri ever seriously believed the charges since they were wholly untrue or grew out of those acts of self defense, and defense of their families against the aggressions of mob violence--a course which all men have a right to take in the protection of their own lives and the preservation of their homes from the hand of the despoiler. The meeting of discordant elements of society--New England people and people from the Southern States, descendants of Puritans and descendants of Cavaliers--may have been a cause of dislike, and, on the part of the Missourians, a cause of irritation against the Saints; the suspected existence of anti-slavery sentiments among the Saints may have been to the Missourians a cause of distrust; the interest of the Saints in the Indians and the beliefs of the former in the future rehabilitation of the latter as a people favored of God, may have been, under all the circumstances, a cause of uneasiness to the Missourians; and the desire to plunder the Saints and to profit by dispossessing them of their lands and homes might have been, and doubtless was, an incentive to many of the mob who participated in the events which culminated in the expulsion of the Saints from the state; but, at bottom, I repeat, it was the destruction of the religion of the Saints, and of the organization that taught its doctrines, and controlled its membership in ecclesiastical affairs, that were the objectives of all that agitation, violence and injustice, which make up the persecution of the Latter-day Saints in Missouri. But how shall the truth of this be established beyond reasonable doubt? Listen:-- The author of the "_Decline and Fall of the Roman Empire_" gives the following pen-picture of conditions with reference to religious toleration which obtained in the empire under the reign of the Antonines, Adrian and Marcus Aurelius, second century, A. D, "The firm edifice of Roman power was raised and preserved by the wisdom of ages. The obedient provinces of Trajan and the Antonines were united by laws, and adorned by arts. They might occasionally suffer from the partial abuse of delegated authority; but the general principle of government was wise, simple, and beneficent. They enjoyed the religion of their ancestors, whilst in civil honors and advantages they were exalted, by just degrees, to an equality with their conquerors. The policy of the emperors and the senate, as far as it concerned religion, was happily seconded by the reflections of the enlightened, and the habits of the superstitious, part of their subjects. The various modes of worship, which prevailed in the Roman world, were all considered by the people as equally true; by the philosopher, as equally false; and by the magistrate, as equally useful. And thus toleration produced not only mutual indulgence, but even religious {LII} concord. The superstition of the people was not embittered by any mixture of theological rancor; nor was it confined by the chains of any speculative system. The devout polytheist, though fondly attached to his national rites, admitted with implicit faith the different religions of the earth. Fear, gratitude, and curiosity, a dream or an omen, a singular disorder, or a distant journey, perpetually disposed him to multiply the articles of his belief, and to enlarge the list of his protectors. The thin texture of the Pagan mythology was interwoven with various but not discordant materials. As soon as it was allowed that sages and heroes, who had lived or who had died for the benefit of their country, were exalted to a state of power and immortality, it was universally confessed that they deserved, if not the adoration, at least the reverence, of all mankind. The deities of a thousand groves and a thousand streams possessed in peace their local and respective influence: nor could the Roman who deprecated the wrath of the Tiber, deride the Egyptian who presented his offering to the beneficent genius of the Nile. The visible powers of nature, the planets, and the elements, were the same throughout the universe. The invisible governors of the moral world were inevitably cast in a similar mould of fiction and allegory. Every virtue, and even vice, acquired its divine representative; every art and profession its patron, whose attributes, in the most distant ages and countries, were uniformly derived from the character of their peculiar votaries. A republic of gods of such opposite tempers and interests required, in every system, the moderating hand of a supreme magistrate, who, by the progress of knowledge and flattery, was gradually invested with the sublime perfections of an eternal parent, and an omnipotent monarch. Such was the mild spirit of antiquity, that the nations were less attentive to the difference, than to the resemblance, of their religious worship. The Greek, the Roman, and the Barbarian, as they met before their respective altars, easily persuaded themselves, that under various names, and with various ceremonies, they adored the same deities. * * * * Rome, the capital of a great monarchy, was incessantly filled with subjects and strangers from every part of the world, who all introduced and enjoyed the favorite superstitions of their native country. Every city in the empire was justified in maintaining the purity of its ancient ceremonies; and the Roman senate, using the common privilege, sometimes interposed to check this inundation of foreign rites. The Egyptian superstition, of all the most contemptible and abject, was frequently prohibited; the temples of Serapis and Isis demolished, and their worshippers banished from Rome and Italy. But the zeal of fanaticism prevailed over the cold and feeble efforts of policy. The exiles returned, the proselytes multiplied, the temples were restored with increasing {LIII} splendor, and Isis and Serapis at length assumed their place among the Roman deities. * * * * Rome gradually became the common temple of her subjects; and the freedom of the city was bestowed on all the gods of mankind." [44] Some Christian editors of Gibbon's great work, in their annotations, hold that the author of the "Decline and Fall" gives in the foregoing a too favorable view of pagan religious toleration; but after giving due weight to the instances of intolerance they cite in evidence of their contention, and viewing them in connection with the extent of the empire and the period of time covered by Gibbon's description, I do not regard them as of sufficient importance to warrant any change in the representation made by our author of conditions as to religious toleration in the Roman empire at the time of which he writes. Especially, since Gibbon himself in a foot note admits that "some obscure traces of an intolerant spirit appears in the conduct of the Egyptians," the case chiefly relied upon by his critics to disprove his description of universal religious toleration in the empire; and in the same note he refers to the Christians and the Jews as forming an important exception; so important an exception indeed that he promises, and subsequently gives, a distinct chapter to the discussion of the subject. [45] It is to Christianity as the chief exception to the Roman policy of universal religious toleration that I wish now to direct attention. Let it be borne in mind that the spirit of universal religious toleration within the Roman empire claimed for the second century of our era, largely obtained also in the first century. It was in this reign of universal religious toleration that the Christian religion was brought forth and developed. Christ was born in the eighteenth year of the reign of Tiberius Caesar, in the Roman province of Palestine, in which, also, His personal labors as religious teacher and reformer were chiefly confined. In the villages of Galilee, and subsequently in Samaria and Judea and in the ancient city of Jerusalem, He went about doing good; speaking words of encouragement to the oppressed and the poor; healing the sick; opening the eyes of the blind; cleansing the lepers; teaching, as no one ever taught before, the fatherhood of God, the brotherhood of men, and proclaiming Himself the Son of God and the Redeemer of the world. He gathered about Him a few devout followers, and from their number He established a priesthood and organized a Church to perpetuate the gentle doctrines He Himself taught. Strangely enough, notwithstanding the beauty and purity of His moral precepts, and the gentleness of His own deportment, proclamation of His doctrines everywhere incited hostility. The people of the village in which He was reared rejected Him. {LIV} His own people, the Jews, were so hostile that they at last clamored for His execution; and so deep was their hatred that they were willing that responsibility for the shedding of His blood should be upon their heads and upon the heads of their children after them, if only the Roman authorities would sanction His execution! He was finally crucified amid the rejoicings of His enemies. After His resurrection He appeared among His disciples and commissioned them to evangelize the world. As they went about this work they encountered the same spirit of opposition that had met their Master. Whippings, imprisonment, and martyrdom confronted them on every hand, and when they extended their labors beyond the borders of Palestine, notwithstanding the general religious tolerance that obtained in the Roman empire, the Christians were everywhere spoken against, and their ministers everywhere opposed and persecuted. Passing by the persecutions inflicted upon the Christians by the Jews--the whipping of Peter and John, under the order of the Jewish Sanhedrim, the martyrdom of Stephen, the execution of Saint James, the repeated mobbing and whippings of Paul--I call attention to the first great pagan persecution under the cruel edict of the Emperor Nero, in the second half of the first Christian century. The emperor having set on fire the city of Rome in order that he might view a great conflagration, and wishing to divert suspicion from himself, he first accused and then tried to compel the Christians to confess the crime. At this point I summon Tacitus, the renowned Roman annalist, to tell the remainder of the story: "With this view he inflicted the most exquisite tortures on those men who, under the vulgar appellation of Christians, were already branded with deserved infamy. They derived their name and origin from Christ, who, in the reign of Tiberius, had suffered death by the sentence of the procurator Pontius Pilate. For awhile this dire superstition was checked, but it again burst forth, and not only spread itself over Judea, the first seat of this mischievous sect, but was even introduced into Rome, the common asylum, which receives and protects whatever is impure, whatever is atrocious. The confessions of those that were seized discovered a great multitude of their accomplices, and they were all convicted not so much for the crime of setting fire to the city, as for their hatred of human kind. They died in torments, and their torments were embittered by insults and derision. Some were nailed on crosses; others sewn up in the skins of wild beasts and exposed to the fury of dogs; others, again, smeared over with combustible materials, were used as torches to illuminate the darkness of the night. The gardens of Nero were destined for the melancholy spectacle, which was accompanied with a horse race, and honored with the {LV} presence of the emperor, who mingled with the populace in the dress and attitude of a charioteer. The guilt of the Christians deserved indeed the most exemplary punishments, but the public abhorrence was changed into commiseration from the opinion that those unhappy wretches were sacrificed, not so much to the public welfare as to the cruelty of a jealous tyrant." [46] This first great persecution of the Christians under the authority of the Roman emperor, is sufficiently characteristic to describe the other persecutions which were intermittingly perpetrated upon the Christians through the two succeeding centuries. What seems to be the most incongruous circumstance connected with these persecutions is, that they occurred not only under such wretches as Nero and Domitian, but under such virtuous emperors as Trajan, Adrian, Marcus Aurelius and Diocletian. Intermittingly, then, through three troubled centuries, and under circumstances of the utmost cruelty, persecution raged against the Christians. As the highest authority on Roman history remarks: "If the empire had been afflicted by any recent calamity, by a plague, a famine, or an unsuccessful war; if the Tiber had, or the Nile had not risen above its banks; if the earth had shaken, or if the temperate order of the seasons had been interrupted, the superstitious pagans were convinced that the crimes and impurities of the Christians, who were spared by the excessive lenity of the government, had at length provoked the divine justice." [47] And however virtuous the emperors were, or however mild and equitable in character the governors of the provinces, it is certain that they did not hesitate to appease the rage of the people by sacrificing the obnoxious Christian victims. All this at a time, too, when religious tolerance and in large measure even religious freedom were enjoyed by those of all other religions within the empire, and in fact we may say that the persecution of the Christians was the only circumstance which broke in upon the religious concord of the world. From the apologies of the early church fathers, addressed to some of the emperors of the second and third centuries, we find them making the most pathetic complaints to the effect, "that the Christians who obeyed the dictates, and solicited the liberty of conscience, were alone, among all the subjects of the Roman empire, excluded from the common benefits of their auspicious government." Why was this? Surely it did not arise from any vicious principle inherent in the Christian religion itself. "If we seriously consider the purity of the Christian religion," remarks Gibbon, in the opening paragraph of his great treatise on the "_Conduct of the Roman Government Toward the Christians_," "the sanctity of its moral precepts, and the {LVI} innocence as well as the austere lives of the greater number of those who, during the first ages, embraced the faith of the gospel, we should naturally suppose that so benevolent a doctrine would have been received with due reverence even by the unbelieving world; that the learned and polite, however they might deride the miracles, would have esteemed the virtues of the new sect; and that the magistrates, instead of persecuting, would have protected an order of men who yielded the most passive obedience to the laws, though they declined the active cares of war and government. If, on the other hand, we recollect the universal tolerance of polytheism, as it was invariably maintained by the faith of the people, the incredulity of philosophers, and the policy of the Roman senate and emperors, we are at a loss to discover what new offense the Christians had committed, what new provocation could exasperate the mild indifference of antiquity, and what new motives could urge the Roman princes, who beheld without concern a thousand forms of religion subsisting in peace under their gentle sway, to inflict a severe punishment upon any part of their subjects who had chosen for themselves a singular but an inoffensive mode of faith and worship." [48] What, then, I again ask, was the cause of the singular departure from the enlightened policy of the empire in granting religious toleration and even large religious freedom to its subjects? I am sure that modern Christians will scarcely be satisfied with the various causes assigned for this strange conduct on the part of the Roman emperors who persecuted the Christians. These causes, or at least the principal ones, are conceded by both infidel and Christian authorities to be: First, the Christians were a sect and not a nation, and were open to the charge that they had deserted the faith of their forefathers, a thing inexplicable to the Roman mind. It could be claimed on the part of the Christians, of course, that this was not true; that so far were they from deserting the faith of their fathers, that their present Christian faith was but the complement of their fathers' faith, the fulfillment alike of its prophecies and symbols--in a word, the gospel was the fulfillment of the law. This, however, was a refinement of explanation to which the haughty Romans could not be expected to give attention. Second, the Christians condemned and abhorred the public religion of the state, so closely connected with the affairs of the government, and hence they were judged to be enemies of the state, a circumstance which made them objects of detestation to those intrusted with the administration of the laws. {LVII} Third, the Christians in their worship employed no images, nor temples, nor incense, nor sacrifices; neither did they represent their God by any corporeal figure or symbol, therefore they were adjudged to be atheists, and accordingly detested. Fourth, the gloom and austere aspect of the Christians, and their thorough abhorrence of the common business and pleasures of life, their denunciation of war, together with their frequent predictions of impending divine judgments, caused them to be regarded as the enemies of mankind. Fifth, the secrecy in which they conducted their religious services (a policy first born of necessity, because of the fear of their adversaries, and afterwards continued under the false notion that it would render their sacred institutions more respectable) drew upon them the suspicion that they only "concealed what they would have blushed to disclose;" and this left them open to the misrepresentation and calumny of their enemies, by which the fury of the multitude was aroused against them. Sixth, the severe simplicity of the Christian mode of worship, employing as it did neither sacrifices nor an elaborate priesthood--excited the animosity of the pagan priests and their servitors, in exact proportion as the Christians became a menace to their occupation; for it was painfully apparent to them that if Christianity was successful there would be no need of the pagan priesthood--its occupation would be gone. All these alleged causes for the persecution of the Christians within the Roman empire may be allowed, though some of them may be more properly regarded as pretexts for, than causes of the persecution. But back of all the assigned causes--which are at best but secondary in their nature--one may see moving a force, the primary cause of the persecution, of which the apprehensions of magistrates, the hatred of the pagan priesthood, and the clamor of the multitude were but the outward manifestations. That primary cause of the persecution of the Christians is to be found in the bitter hatred of that dark spirit who in heaven, before he fell from his high estate, was known under the splendid appellation of "The Light Bearer," "Lucifer," "Son of the Morning," as high in favor as in station, before his sin of rebellion against the Father-God. [49] Beyond the mere fact that he impiously did rebel in heaven against God, and that he was impelled thereto by a vaulting ambition which overleaped itself, the Hebrew scriptures give us little information concerning Lucifer. No cause for the rebellion is assigned, though evidence {LVIII} of the fact and reality of the rebellion is abundant. [50] In some ancient scripture revealed to Joseph Smith, however, the cause of that Lucifer-led rebellion is stated. It was immediately connected with man's earth-life, and the means and conditions of his salvation. In order that the reader may appreciate the force of the truth to be presented, it is necessary to remind him that the spirit of man had an existence before he dwelt in his body of flesh and bones--a self-conscious existence, in which he possessed all the faculties and attributes that the spirit or mind of man now possesses; that the time had come when the present earth-life became necessary to his continued progress; that all that would take place in that earth-life was known to God--the fall of man, the wickedness of the human race, the redemption through the atonement of a sinless sacrifice--all was known, and for all these events ample provisions were to be made; one chosen to open the series of dispensations that should make up the history of man's earth-life; one chosen to redeem man from his fallen state. It was at this point that Lucifer came before the grand council in heaven saying: Behold--here am I, send me, I will be Thy son, and I will redeem all mankind, that one soul shall not be lost, and surely _I will do it_; wherefore give me Thine honor. "But, behold," said the Lord, "My Beloved Son, which was My Beloved and Chosen from the beginning, said unto Me--Father, Thy will be done, and the glory be Thine forever. Wherefore, because that Satan rebelled against Me, and sought to destroy the agency of man, which I, the Lord God, had given him; and also that I should give unto him Mine own power; by the power of Mine Only Begotten, I caused that he should be cast down; and he became Satan, yea, even the devil, the father of all lies, to deceive and to blind men, and to lead them captive at his will, even as many as would not hearken unto My voice." [51] This discloses the reason of Lucifer's rebellion--opposition to the plan of man's redemption--a counter plan that involved the destruction of the agency of man. Then what? "I beheld Satan," says Jesus, "as lightning fall from heaven." [52] "And the angels which kept not their first estate, but left their own habitation. He hath reserved in everlasting chains, under darkness, unto the judgment of the great day." [53] "And there was war in heaven: Michael and his angels fought {LIX} against the dragon; and the dragon fought and his angels, and prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the devil, and Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of His Christ: for the accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth, and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time." [54] Lucifer, then, becomes a factor to be reckoned with in the persecution of the Saints. In heaven he opposed the gospel of Jesus Christ; cast out into the earth will he not oppose it there? Herein lies the real cause of the persecution of the Christians within the Roman empire. So long as the inhabitants of the earth were content with the pagan superstitions, wherein there was no power of God unto salvation; so long as they were content with conflicting pagan philosophies, wherein was no power of God unto salvation, it was a matter of indifference to Lucifer whether they worshiped Jupiter Olympus, or Isis; Apollo, or Minerva; or bowed at the philosopher's shrine of the Unknown God--all were equally barren of saving power and left the kingdom of Lucifer undiminished in its strength and numbers; left all nations in his thraldom. But when the Christ and His apostles came preaching repentance and the coming of the kingdom of heaven; making known the origin of man and his relationship to Deity; making known the purpose of God to redeem him from his fallen state; establishing His Church as the depository of divine truth, and the instrumentality for conveying to man divine instruction--then Lucifer saw cause for alarm, for it was evident that the days of his dominion were numbered; his kingdom must decline if Christianity prevailed; his sway over the kingdoms of the earth must be broken if Christ was preached: and hence in all the bitterness of hatred, with all the strength of his cunning, with all the power of his resourcefulness, and using every instrumentality he could command--corrupted human nature over which he had influence; the apprehension of magistrates; the jealousy of pagan priesthoods--all were employed to destroy that institution wrought out in the wisdom of God to bring to pass the salvation of man; and hence the fire, the {LX} sword and the rack; the lions, the dungeons,--in a word, the pagan persecutions of the Saints of God; Lucifer and his hatred of the truth the primary cause of all, all other causes and pretexts but secondary, mere instrumentalities used by him to impede the progress of and destroy, if possible, the truth, the gospel, wherein lies the power of man's salvation. It is said that history repeats itself; and this in matters of religion as in other things. In the introduction to the first volume of the Church History, the paganization of Christianity was discussed at some length, and when the Lord would again prepare the way for the incoming of the last dispensation of the Gospel--the dispensation of the fullness of times--as part of that preparation, He established a great republic in the New World, the chief corner stone of whose temple of liberty was religious freedom. The Congress of the United States, by express provision of the Constitution, is prohibited from making any law respecting an establishment of religion, or prohibiting the free exercise thereof. [55] Similar guarantees of religious freedom are provided for in the constitutions of all the states. The clause in Missouri's constitution on the subject was as follows: "All men have a natural and indefeasible right to worship Almighty God according to the dictates of their own consciences; that no man can be compelled to erect, support or attend any place of worship, or to maintain any minister of the gospel or teacher of religion; that no human authority can control or interfere with the rights of conscience; that no person can ever be hurt, molested or restrained in his religious professions or sentiments, if he do not disturb others in their religious worship: that no person, on account of his religious opinions, can be rendered ineligible to any office of trust or profit under this state; that no preference can ever be given by law to any sect or mode of worship; and that no religious corporation can ever be established in this state." Under these guarantees of religious liberty, in both state and national constitutions, infidels, Jews, and all sects of the Christian religion lived in unbroken peace. In the colonial history of the country there had been some intolerance and acts of violence practiced by the sects of Christians on one another, but in the main, and especially since the establishment of the republic of the United States, under its present Constitution, there had been absolute religious freedom. But now a strange thing occurred. A youth, yet in his early teens, startled the neighborhood in which he resided with the announcement that he had received a revelation from God: a new dispensation of the Gospel of Christ had been committed to him; he is authorized to found again the very {LXI} Church of Christ; men are to teach once more by divine authority; and the world is to be made ready for the incoming of the glorious kingdom, whose king shall be the resurrected, glorified Christ; and peace and truth and righteousness are to abound. Strangely enough, notwithstanding all the guarantees of religious freedom in the state and national constitutions, this proclamation is resented by the people, and those who advocate it are persecuted in various ways, until at the last, as set forth in the three volumes of the Church History now published, it culminated in the death and misery of many souls, and the final expulsion of from twelve to fifteen thousand Saints from the state of Missouri, under all the circumstances of cruelty detailed in this history. Why is this violence done to the principle of religious freedom, a principle that is both the pride and boast of the American people? Why are constitutions and institutions violated in efforts made by the authorities of the sovereign state of Missouri to destroy this religion and this Church of Christ? What is the cause of these Missouri persecutions? In view of the principles already set forth in these pages, the primary cause of these persecutions in Missouri will not be difficult to find. In them, as in the Roman persecutions of the Christians, the cunning and power of Lucifer will be apparent. So long as only apostate forms of Christianity obtained; so long as men adhered to mere forms of godliness and denied the power thereof, so long Lucifer cared not with what devotion they clung to these lifeless forms of religion. He laughed; his kingdom was undiminished; the nations were held in his thraldom. But when the Prophet of the dispensation of the fulness of times announced his revelation; when God again stood revealed once more before a witness; when the divine plan of life and salvation was again communicated to men through an inspired prophet; when the Church of Christ in all its completeness and power was restored to the earth, then it behoved Lucifer to look to his dominions, to strengthen his forces, and to prepare for the final conflict for possession of this world; for now God had taken it in hand to complete His work of redeeming the earth, of saving men, and overthrowing Lucifer and his power so far as this earth is concerned; and hence when Joseph Smith announced his new revelation, the incoming of the dispensation of the fulness of times, Lucifer with all the cunning and power at his command, and setting in motion every force--the fears and jealousies of men, misrepresentation and calumny, hatred of righteousness and truth, in a word, every force that he could summons, every pretext that he could suggest to men of evil disposed minds was employed to destroy the inauguration of that work which was to subdue his power, conquer his dominions, and render men free from his influence. Lucifer's bitterness, then, his hatred, his cunning, his {LXII} devisements were the cause of the Missouri persecutions. All else was secondary, pretext, his instrumentalities, nothing more. _Retribution_. But what of Missouri? Missouri, who had violated her constitution which guaranteed religious freedom to all who came within her borders! Missouri, whose officers from the Governor down entered into a wicked conspiracy, contrary to all law and righteousness, and drove the Saints from the state! Missouri, who had violated not only her own constitution by becoming a party to a religious persecution, but had also violated the spirit of our times, and outraged the civilization of the nineteenth century--what of Missouri? Did she pay any penalty for her wrong-doing? Are states such entities as may be held to an accounting for breaches of public faith and public morals--constitutional immoralities? Is there within the state a public conscience to which an appeal can be made; and in the event of the public conscience being outraged is there retribution? I answer these questions in the affirmative; and hold that Missouri paid dearly for the violations of her guarantees of religious freedom, and her lawlessness and her cruelties practiced towards the Latter-day Saints. I have already referred to the relationship which the state of Missouri sustained to the great question of slavery. By the political compromise which bore her name, Missouri became a "cape of slavery thrust into free territory." Except for the state of Missouri alone, her southern boundary line was to mark the furthermost point northward beyond which slavery must not be extended into the territory of the United States. In 1854, however, the Missouri compromise was practically overthrown by the introduction into Congress of the "Kansas-Nebraska Act," by Stephen A. Douglas, United States senator from Illinois. This act provided for the organization of two new territories from the Louisiana purchase, west of Missouri and Iowa. The act proposed that the new territories should be open to slavery, if their inhabitants desired it. This left the question of slavery in the status it occupied previous to the Missouri Compromise, and left the people in the prospective states to determine for themselves whether slavery should or should not prevail in their state. This opened again the slavery question, and there was begun that agitation which finally resulted in the great American Civil War. As soon as it became apparent that the people of new territories were to determine for themselves the question of slavery, very naturally each party began a struggle for possession of the new territory according as its sentiments or interests dictated. The struggle began by the {LXIII} abolition party of the north organizing "Emigrant Aid Societies," and sending emigrants of their own faith into Kansas. The slave holders of Missouri also sent settlers representing their faith and interests into the new territory in the hope of bringing it into the Union as a slave state. This brought on a border warfare in which the settlements of western Missouri and eastern Kansas alternately suffered from the raids and counter raids of the respective parties through some six years before the outbreak of the Civil War. As to which were the more lawless or cruel, the fanatical abolitionists or the pro-slavery party, the "jayhawkers," as the organized bands of ruffians of the former party were called, or the "bushwhackers," as the similarly organized bands of the pro-slavery men were called, is not a question necessary for me to discuss here. Both held the laws in contempt, and vied with each other in committing atrocities. The western counties of Missouri, where the Latter-day Saints had suffered so cruelly at the hands of people of those counties some eighteen or twenty years before, were in this border warfare laid desolate, and all the hardships the Missourians had inflicted upon the Saints were now visited upon their heads, only more abundantly. Speaking of the situation in Missouri in 1861, the out-going Governor, Robert M. Stewart, in his address to the legislature, and referring to Missouri and her right to be heard on the slavery question, said: "Missouri has a right to speak on this subject, because she has suffered. Bounded on three sides by free territory, her border counties have been the frequent scenes of kidnapping and violence, and this state has probably lost as much, in the last two years, in the abduction of slaves, as all the rest of the Southern States. _At this moment several of the western counties are desolated, and almost depopulated, from fear of a bandit horde, who have been committing depredations--arson, theft, and foul murder--upon the adjacent border_" [56] Brigadier-General Daniel M. Frost, who had been employed in repressing lawlessness in the western counties of Missouri, in reporting conditions prevailing there in November, 1860, said: "The deserted and charred remains of once happy homes, combined with the general terror that prevailed amongst the citizens who still clung to their possessions, gave but too certain proof of the persecution to which they had all been subjected, and which they would again have to endure, with renewed violence, so soon as armed protection should be withdrawn." [note] "In view of this condition of affairs," continues the historian of Missouri I am quoting, "and in order to carry out fully Governor Stewart's order to repel invasions and restore peace to the border, General Frost determined to leave a considerable force in {LXIV} the threatened district. Accordingly, a battalion of volunteers, consisting of three companies of rangers and one of artillery, was enlisted, and Lieutenant-Colonel John S. Bowen, who afterwards rose to high rank in the Confederate service, was chosen to the command." [57] "With the organization of this force, and perhaps owing also, in some degree, to the inclemency of the season, 'jayhawking,' as such, came to an end, though the thing itself, during the first two or three years of the Civil War, and, in fact, as long as there was anything left on the Missouri side of the border worth taking, flourished more vigorously than ever. The old jayhawking leaders, however, now came with United States commissions in their pockets and at the head of regularly enlisted troops, in which guise they carried on a system of robbery and murder that left a good portion of the frontier south of the Missouri river as perfect a waste as Germany was at the end of the Thirty Years' War." [58] While this description confines the scenes of violence and rapine to the border counties south of the Missouri river,--it included Jackson county, however, which was one of the heaviest sufferers both in this border warfare and subsequently during the Civil War--still, the counties north of that stream also suffered from lawlessness and violence. At the outbreak of the Civil War Missouri was peculiarly situated. She was surrounded on three sides by free states. The great majority of her own people were for the Union, but her government, with Clairborne Jackson as the state executive, was in sympathy with the South. As the extreme Southern States one after another seceded from the Union, Missouri was confronted with the question: What position she ought to assume in the impending conflict. The question was referred to a state convention in which appeared no secessionists. Indeed, the people of Missouri in this election by a majority of eighty thousand decided against secession. The convention, in setting forth the attitude of the state on the subject, said that Missouri's position was, "Evidently that of a state whose interests are bound up in the maintenance of the Union, and whose kind feelings and strong sympathies are with the people of the Southern States, with whom we are connected by ties of friendship and blood. We want the peace and harmony of the country restored, and we want them with us. To go with them as they are now * * * * is to ruin ourselves without doing them any good." [59] While this doubtless voiced the sentiment of a great majority of {LXV} Missouri's people, the government of the state and many thousands of its inhabitants sympathized with the South. The general assembly of the state authorized the raising and equipment of large military forces held subject, of course, to the orders of the governor, under the pretense of being prepared to repel invasion from any quarter whatsoever, and enable the state to maintain a neutral attitude. The governor refused to raise Missouri's quota of four regiments under President Lincoln's first call for seventy-five thousand men to suppress the rebellion, on the ground that these regiments were intended to form "part of the President's army, to make war upon the people of the seceded states." This he declared to be illegal, unconstitutional, and therefore could not be complied with. This precipitated a conflict between the state and national forces that resulted in a civil war within the state since some of her citizens sided with the general government and some with the state. On the 20th of April, 1861, the state militia under the governor's orders captured the Federal arsenal at Liberty, Clay county, and in the nineteen months following that event "over three hundred battles and skirmishes were fought within the limits of the state," and it is assumed that in the last two years of the war, there were half as many more; "and it may be said of them," continues our historian, "that they were relatively more destructive of life, as by this time the contest had degenerated into a disgraceful internecine struggle." [60] In the fall of 1864, General Sterling Price penetrated the state at the head of twelve thousand men; captured Lexington, in Ray county, and Independence, in Jackson county, and thence made his escape into Arkansas. "In the course of this raid he marched 1,434 miles, fought forty-three battles and skirmishes, and according to his own calculation destroyed upwards of 'ten million dollars' worth of property,' a fair share of which belonged to his own friends." [61] In August, 1863, the celebrated Military Order No. 11 was issued from Kansas City, by General Thomas Ewing, by which "all persons living in Cass, Jackson, and Bates counties, Missouri, and in that part of Vernon included in this district, except those living within one mile of the limits of Independence, Hickman's Mills, Pleasant Hill, and Harrisonville, and except those in that part of Kaw township, Jackson county, north of Brush creek and west of the Big Blue, embracing Kansas City and Westport, are hereby ordered to remove from their present places of residence within fifteen days from the date hereof. {LXVI} Those who, within that time, establish their loyalty to the satisfaction of the commanding officer of the military station nearest their present place of residence, will receive from him certificates stating the fact of their loyalty, and the names of the witnesses by whom it can be shown. All who receive such certificates will be permitted to remove to any military station in this district, or to any part of the state of Kansas, except the counties on the eastern borders of the state. All others shall remove out of this district. Officers commanding companies and detachments serving in the counties named will see that this paragraph is promptly obeyed." [62] The admonition in the last clause to commanding officers was rigidly followed; and within the district named scenes of violence and cruelty were appalling. This order with its cruel execution has been more severely criticized than any other act during the entire Civil War. The justification for it has been urged on the ground that Jackson county afforded a field of operations for Confederates; that here the bushwhacking marauders recruited their forces, and found the means of support; that the policy was necessary on the ground of putting an end to that kind of warfare. On the other hand, it is contended that "tried by any known standard," the people in that section of Missouri were as loyal to the Union as were their neighbors in Kansas. "They had voted against secession; they had not only, thus far, kept their quota in the Union army full, and that without draft or bounty, but they continued to do so; and if they did not protect themselves against the outrages alike of Confederate bushwhackers and Union jayhawkers, it was because early in the war they had been disarmed by Federal authority and were consequently without the means of defense." [63] By the execution of the order, however, the people in the districts named "were driven from their homes, their dwellings burned, their farms laid waste, and the great bulk of their movable property handed over, without let or hindrance, to the Kansas 'jayhawkers.' It was a brutal order, ruthlessly enforced, but so far from expelling or exterminating the guerrillas, it simply handed the whole district over to them." "Indeed," continues Lucien Carr, "we are assured by one who was on the ground, that from this time until the end of the war, no one wearing the Federal uniform dared risk his life within the devatasted region. The only people whom the enforcement of the order did injure were some thousands of those whom it was Ewing's duty to protect." [64] {LXVII} Whether justified or not by the attitude of the Jackson county people in the Civil War, the execution of Order No. 11 certainly was but a reenactment, though upon a larger scale, of those scenes which the inhabitants of that section of the country thirty years before had perpetrated upon the Latter-day Saints in expelling them from Jackson county. The awful scenes then enacted inspired the now celebrated painting by G. C. Bingham, bearing the title "Civil War," and dedicated by the artist "to all who cherish the principles of civil liberty." Connected with the scenes of civil strife in Missouri, is a prophecy uttered by Joseph Smith many years before they began, and recently published in a very able paper by Elder Junius F. Wells, in the November number of the _Improvement Era_ for 1902. Elder Wells, it appears, had the pleasure of an interview with the Hon. Leonidas M. Lawson, of New York city, formerly a resident of Clay county, Missouri, and a brother-in-law of General Alexander W. Doniphan, whose name so frequently occurs in our pages, dealing with events in the history of the Church while in Missouri. In the course of the interview, which took place at the University Club, New York city, Mr. Lawson referred to an incident connected with a visit to General Doniphan in 1863. General Doniphan, it will be remembered by those acquainted with his history, took no part in the Civil War beyond that of a sorrowful spectator. On the occasion of Mr. Lawson's visit to him, just referred to, they rode through Jackson county together, and in a letter to Elder Wells, under date of February 7, 1902, Mr. Lawson relates the following incident, which is part of a biographical sketch of General Doniphan, prepared by Mr. Lawson: "In the year 1863, I visited General A. W. Doniphan at his home in Liberty, Clay county, Missouri. This was soon after the devastation of Jackson county, Missouri, under what is known as 'Order No. 11.' This devastation was complete. Farms were everywhere destroyed, and the farmhouses were burned. During this visit General Doniphan related the following historical facts and personal incidents: "About the year 1831-2, the Mormons settled in Jackson county. Mo., under the leadership of Joseph Smith. The people of Jackson county became dissatisfied with their presence, and forced them to leave; and they crossed the Missouri river and settled in the counties of De Kalb, Caldwell and Ray. They founded the town of Far West, and began to prepare the foundation of a temple. It was here that the troubles arose which culminated in the expulsion of the Mormons from the state of Missouri according to the command of Governor Lilburn W. Boggs. This was known in Missouri annals as the Mormon War. There were many among those who obeyed the order of the governor, in the state militia, who believed that the movement against the Mormons {LXVIII} was unjust and cruel, and that the excitement was kept up by those who coveted the homes, the barns and the fields of the Mormon people. The latter, during their residence in the state of Missouri, paid, in entry fees for the land they claimed, to the United States government land office, more than $300,000, which, for that period represented a tremendous interest. During their sojourn in Missouri the Mormons did not practice or teach polygamy, so that question did not enter into it. "Following the early excitement, Joseph Smith was indicted for treason against the state of Missouri, and General Doniphan was one of the counsel employed to defend him, he having shown a friendly interest in Smith, whom he considered very badly treated. Joseph Smith was placed in prison in Liberty, Missouri, to await his trial. This place was the residence of General Doniphan. His partner in the practice of law was James H. Baldwin. "On one occasion General Doniphan caused the sheriff of the county to bring Joseph Smith from the prison to his law office, for the purpose of consultation about his defense. During Smith's presence in the office, a citizen of Jackson county, Missouri, came in for the purpose of paying a fee which was due by him to the firm of Doniphan and Baldwin, and offered in payment a tract of land in Jackson county. "Doniphan told him that his partner, Mr. Baldwin, was absent at the moment, but as soon as he had an opportunity he would consult him and decide about the matter. When the Jackson county man retired, Joseph Smith, who had overheard the conversation, addressed General Doniphan about as follows: "'_Doniphan, I advise you not to take that Jackson county land in payment of the debt, God's wrath hangs over Jackson county. God's people have been ruthlessly driven from it, and you will live to see the day when it will be visited by fire and sword. The Lord of Hosts will sweep it with the besom of destruction. The fields and farms and houses will be destroyed, and only the chimneys will be left to mark the desolation_.'" "General Doniphan said to me that the devastation of Jackson county forcibly reminded him of this remarkable prediction of the Mormon prophet." (signed) L. M. Lawson. "There is a prediction of the Prophet Joseph," remarks Elder Wells, in commenting upon Mr. Lawson's story, "not before put into print, and history has recorded its complete fulfillment." That a just retribution overtook the entire state, as well as the inhabitants of Jackson county, and other western counties, I think must be conceded by all who are familiar with the events of her history in the Civil War. That which she did to an inoffensive people was done to her inhabitants, especially to those living within the districts formerly occupied by the Latter-day Saints; only the measure meted out to {LXIX} the Missourians was heaped up, pressed down, and made to run over. The Missourians had complained that the Latter-day Saints were eastern men, whose manners, habits, customs, and even dialect were different from their own; [65] but the Missourians lived to see great throngs of those same eastern men flock into an adjoining territory and infest their border, so that the settlers of western Missouri became accustomed to, and learned to endure the strange manners, customs and dialect so different from their own. The Missourians complained of the rapidity with which the Saints were gathering into the state to establish their Zion; but the Missourians lived to see hordes of the detested easterners gather into their region of country by continuous streams of emigrant trains, sent there by "Emigrant Aid Companies" of New England. The Missourians falsely charged that the coming of "Zion's Camp" into western Missouri to aid their brethren to repossess their homes in Jackson county, was an armed invasion of the state; but the Missourians lived to see formidable hosts of eastern and northern men gather upon their frontiers and frequently invade the state. "The character of much of this emigration may be gathered," says one historian, "from the fact that the Kansas Emigration Societies, Leagues and Committees * * * _sent out men only_;" and that in some of their bands Sharp's rifles were more numerous than agricultural implements. [66] Of course the "Blue Lodges" of Missouri were organized largely on the same principle as the "Emigrant Aid Companies" of New England, and adopted practically the same methods, expecting to add Kansas to the list of slave states. But "certainly," remarks Lucien Carr, "if a company of so-called northern emigrants, in which there were two hundred and twenty-five men and only five women, whose wagons contained no visible furniture, agricultural implements or mechanical tools, but abounded in all the requisite articles for camping and campaigning purposes, were considered as _bona fide_ settlers and permitted to vote, there could not have been a sufficient reason for ruling out any band of Missourians who ever crossed the border and declared their intention of remaining, even though they left the next day." [67] Among the men sent to the borders of Missouri by the "Emigrant Aid Companies" of New England were some of the most desperate adventurers; and the Missourians who had pretended to be alarmed at the coming of "Zion's Camp," and feigned to regard it as an armed invasion {LXX} of the state, saw their state repeatedly invaded--especially Jackson county--by the bands of Union "jayhawkers" organized from among these desperate eastern and northern men, who ruthlessly laid waste their homes and farms. The Missourians had falsely charged the Saints with abolition madness, with tampering with their slaves, with inviting free negroes into the state to corrupt their blacks, whose very presence would render their institution of slave labor insecure; but they lived to see their system of slave labor abolished by the setting free of some one hundred and fifteen thousand slaves, valued at $40,000,000, eight thousand of whom were "martialed and disciplined for war" in the Federal armies, and many of them marched to war against their former masters. Governor Dunklin and his advisors in the government of Missouri claimed that there was no warrant of authority under the laws and constitution of the state for calling out a permanent military force to protect the Saints in the peaceful possession of their homes until the civil authority proved itself competent to keep the peace and protect the citizens in the enjoyment of their guaranteed rights; but the people in the western part of Missouri saw the time come when they themselves prayed for the same protection; and Governor Stewart, unlike Governor Dunklin, approved the appointment of a battalion of volunteers consisting of three companies of rangers and one of artillery, all of which were placed under command of Lieutenant-Colonel John L. Bowen, to do the very thing the Saints had prayed might be done in their case. [68] But even this provision for their protection did not avail; for their old jayhawking enemies soon reappeared under new conditions--which will be stated in the next paragraph--under which they renewed their incursions of rapine and murder. The state authorities of Missouri converted the mobs which had plundered the Saints, burned their homes and laid waste their lands, into the state militia, which gave the former mob a legal status, under which guise they plundered the Saints, compelled them to sign away their property and agree to leave the state. To resist this mob-militia was to be guilty of treason; but the people of western Missouri lived to see a like policy pursued towards them. They suffered much in Jackson and other western counties in the border war, previous to the opening of the Civil War, from the inroads of abolition "jayhawkers" in the interest of anti-slavery. For a time this was in part suppressed by the state militia under General Frost and by the permanent force stationed on the border under Lieutenant-Colonel Bowen. But later, and when the Civil War broke out, these old "jayhawking" leaders "now came with United States commissions in their pockets, and at the head of regularly enlisted troops, in which guise they carried on a {LXXI} system of robbery and murder that left a good portion of the frontier south of the Missouri river as perfect a waste as Germany was at the end of the Thirty Years' War." [69] Such wretches as Generals Lane and Jennison, though Union officers, and denounced alike by Governor Robinson of Kansas--of course a strong Union man--and General Halleck, [70] commander-in-chief of the western armies of the Union, were permitted to disgrace alike the Union cause and our human nature by their unspeakable atrocities. But they were retained in office, nevertheless. It was the outrages committed by these men and their commands, and the Kansas "Red Legs" that led to the equally savage reprisals on the people of Kansas. In revenge for what western Missouri had suffered, outlawed Missourians sacked Lawrence, Kansas, a Union city, massacred one hundred and eighty-three of its inhabitants, and left it in flames. In justification of their act of savagery, they declared: "Jennison has laid waste our homes, and the 'Red Legs' have perpetrated unheard of crimes. Houses have been plundered and burned, defenseless men shot down, and women outraged. We are here for revenge--and we have got it." [71] How nearly this language of the Missourians--and there can be no question that it describes what had been done in Missouri by Lane, Jennison, and their commands, and the Kansas "Red Legs" [72]--follows the complaint justly made by the Latter-day Saints years before against the Missourians! But thank God, there is recorded against the Saints no such horrible deeds of reprisal. The Missourians falsely charged that the Saints held illicit communication with the Indian tribes then assembled near the frontiers of the state, and pretended to an alarm that their state might be invaded by the savages, prompted thereto by "Mormon" fanaticism; but these same Missourians lived to see cause for real fear of such an invasion when the Governor of an adjoining state--Arkansas--authorize Brigadier General Albert Pike to raise two mounted regiments of Choctaw and Chickasaw Indians to actually invade the state. These regiments of savages were engaged in the battle of Pea Ridge, on the southwest {LXXII} borders of Missouri. General Pike, who led them in that battle, dressed himself in gaudy, savage costume, and wore a large plume on his head--_a la Niel Gilliam_ at Far West--to please the Indians. It is also charged that before the battle of Pea Ridge, he maddened his Indians with liquor "that they might allow the savage nature of their race to have unchecked development. In their fury they respected none of the usages of civilized warfare, but scalped the helpless wounded, and committed atrocities too horrible to mention." [73] The "fear" expressed by the Missourians respecting the alleged illicit communication of the Saints with the Indians was mere feigning, but with this example before them, and knowing that there were many thousands of Indians on their frontiers that might be similarly induced to take up arms, their former feigned fears became real ones. The Missourians instead of demanding the execution of the law in support of the liberties of the Saints, expressed the fear that the presence of the Saints would give rise to "Civil War," in which none could be neutrals, since their homes must be the theatre on which it would be fought, [74] so they drove the Saints away; but the Missourians lived to see the outbreak of a civil war in their state that was one of the most appalling men ever witnessed; and Missouri, when all things are considered, and especially western Missouri, suffered more than any other state of the Union. In other states the war lasted at most but four years; but counting her western border warfare in the struggle for Kansas, the war was waged in western Missouri from 1855 to 1865, ten years: and for many years after the close of the Civil War, a guerrilla warfare was intermittently carried on by bands of outlaws harbored in western Missouri--especially in Jackson, Ray, Caldwell and Clay counties--that terrorized the community and shocked the world by the daring and atrocity of their crimes--including bank robberies in open day, express train wrecking and robberies, and murders. Not until 1881 was this effectually stopped by the betrayal and murder of the outlaw chief of these bands. Missouri sent into the Union Armies one hundred and nine thousand of her sons, including eight thousand negroes. About thirty thousand enlisted in the confederate army. According to official reports the percentage of troops to population in the western states and territories was 13.6 per cent, and in the New England states 12 per cent; whilst in Missouri, if there be added to her quota sent to the northern army the thirty thousand sent to the confederate army, her percentage was fourteen per cent, _or sixty per cent of those who were subject to military duty_. Of the deaths among these enlisted men, only approximate {LXXIII} estimates may be made, since of the mortality among the Confederates no official records were kept. But of those who entered the Union service, thirteen thousand eight hundred and eighty-five deaths are officially reported. The rate of mortality in the Confederate forces, owing to the greater hardships they endured, and the lack of medical attendants to care for the wounded, was much higher, and is generally estimated at twelve thousand, (most of whom were from western Missouri), which added to the deaths of those in the Union army would aggregate the loss among the troops from Missouri to twenty-five thousand eight hundred and eighty-five. "This estimate," says Lucien Carr, "does not cover those who were killed in the skirmishes that took place between the home guards and the guerrillas; nor does it include those who were not in either army, but who were shot down by "bushwhackers" and "bushwhacking" Federal soldiers. Of these latter there is no record, though there were but few sections of the state in which such scenes were not more or less frequent. Assuming the deaths from these two sources to have been 1,200, and summing up the results, it will be found that the number of Missourians who were killed in the war and died from disease during their term of service amounted to not less than 27,000 men." [75] The loss in treasure was in full proportion to the loss in blood. The state expended $7,000,000 in fitting out and maintaining her Union troops in the field. [76] She lost $40,000,000 in slave property; and four years after the close of the war--two of which, 1867-8, were remarkably prosperous--the taxable wealth of the state was $46,000,000 less than it was in 1860. "In many portions of the state," says the historian to whom I am indebted for so many of the facts relating to Missouri in these pages, "especially in the southern and western borders, whole counties had been devastated. The houses were burned, the fences destroyed, and the farms laid waste. Much of the live stock of the state had disappeared; and everywhere, even in those sections that were comparatively quiet and peaceful, the quantity of land in cultivation was much less than it had been at the outbreak of the war. Added to these sources of decline, and in some measure a cause of them, was the considerable emigration from the state which now took place, and particularly from those regions that lay in the pathway of the armies, or from those neighborhoods that were given over to the "bushwhackers." The amount of loss from these different sources cannot be accurately gauged, but some idea may be formed of it, and of the unsettled condition of affairs, from the fact that only 41 out of the 113 counties in the state {LXXIV} receipted for the tax books for 1861; and in these counties, only $250,000 out of the $600,000 charged against them were collected." [77] This only in a general way indicates the losses in property sustained by the state during the period under consideration, but it assists one to understand somewhat the enormity of those losses. It is in no spirit of gloating exultation that these facts in Missouri's history are referred to here. It gives no gratification to the writer to recount the woes of Missouri, and his hope is that it will give none to the reader. These facts of history are set down only because they are valuable for the lesson they teach. It may be that visible retribution does not always follow in the wake of state or national wrong-doing; but it is well that it should sometimes do so, lest men should come to think that Eternal Justice sleeps, or may be thwarted, or, what would be worst of all, that she does not exist. I say it is well, therefore, that sometimes visible retribution should follow state and national as well as individual transgressions, that the truth of the great principle that "as men sow, so shall they reap," may be vindicated. Missouri in her treatment of the Latter-day Saints during the years 1833-9, sowed the wind; in the disastrous events which overtook her during the years 1855-65, she reaped the whirlwind. Let us hope that in those events Justice was fully vindicated so far as the state of Missouri is concerned; and that the lessons of her sad experience may not be lost to the world. May the awful and visible retribution visited upon Missouri teach all states and nations that when they feel power they must not forget Justice; may it teach all peoples that states and nations in their corporate capacity are such entities as may be held accountable before God and the world for their actions; that righteousness exalteth a nation, while injustice is a reproach to any people. May the retribution that was so palpably visited upon the state of Missouri satisfy and encourage the Latter-day Saints; not that I would see them rejoice in the suffering of the wicked; but rejoice rather in the evidence that Justice slumbereth not; that their wrongs are not hidden from the All-seeing eye of God; that they are within the circle of His love; that they cannot be unjustly assailed with impunity, however humble and weak they may be. From all these considerations may they be established in peace, hope, confidence and charity; knowing that God is their friend; that His arm is strong to protect; or, if in the course of God's economy in the management of the affairs of the world it must needs be that for a time they suffer at the hands of oppressors, that He will avenge them of their enemies; and amply reward them for their sufferings in His cause. Footnotes. 1. See "American Commonwealths," Missouri, (Houghton, Mifflin & company, 1888), p. 181. 2. "History of the United States," (Morris) p. 132. 3. Ibid, pp. 135-7 4. History of the Church, Vol. II, p. 450. 5. Mr. Tallmadge, a representative from the state of New York, offered the restricting provision. 6. History of the Church, vol. 1, p. 374, et seq. 7. In making the statement that it was the intention of the _Star_ article not only to stop "free people of color" immigrating to Missouri, but also to "prevent them from being admitted as members of the church," the editor of the _Star_, of course went too far; if not in his second article, explaining the scope and meaning of the first, then in the first article; for he had no authority to seek to prevent "free people of color" from being admitted members of the Church. But as a matter of fact there were very few if any "free people of color" in the Church at that time. The "fears" of the Missourians on that head were sheer fabrications of evil disposed minds. 8. _Western Monitor_ for the 2nd of August, 1833. 9. Joseph Smith's "Views of the Powers and Policy of the Government of the United States," _Mill Star_, Vol. XXII. p. 743. 10. The speech appears in the _Missouri Republican_ of June 18th, 1857. 11. Pearl of Great Price, pp. 44, 45, 1902 edition. 12. Doc. & Cov. Sec. 38. 13. Doc. & Cov. Sec. 45. 14. Doc. & Cov. Sec. 58. 15. Doc. and Cov., Sec. 58, verses 52-3 16. Doc. and Cov., Sec. 63, verses 25-31. 17. Doc. and Cov., Sec. 64, verses 34-36. 18. Doc. and Cov., sec. 68, verses 29-34. 19. See "History of the Church," Vol. I, ch. 19. 20. Including of course, and I may say especially including, the commandment to purchase the lands of Jackson county. 21. Doc. and Cov., sec. 84, verses 54-59. 22. History of the Church, Vol. I p. 316. 23. _Ibid_, pp. 317-21. 24. Doc. and Cov., sec.101, verses 1-9. 25. Ibid, verse 75. 26. Ibid, sec. 103. 27. First Manifesto of Mob, History of the Church, Vol. 1, p. 374. 28. History of the Church, Vol. I. p. 396. 29. Doc. and Cov., sec. 83. 30. Doc. and Cov., sec. 63. 31. Doc. and Cov., sec. 63: 29-31. 32. Evening and Morning Star, p. 220. 33. "History of the Church," Vol. I, p. 396. 34. These estimates are by the late President George A. Smith, Church Historian, and hence are entirely reliable. They are quoted by Lucien Carr in his History of Missouri, "American Commonwealths," p. 181, and are also to be found in an Historical Address by George A. Smith, Journal of Discourses, Vol. XIII, pp. 103, _et seq_. 35. "History of Caldwell county" (National Historical Company, 1886) p. 121. 36. "In the fall of 1836, a large and comfortable schoolhouse was built and here courts were held after the location of the county seat until its removal to Kingston. The Mormons very early gave attention to educational matters. There were many teachers among them and schoolhouses and were among their first buildings. The schoolhouse in Far West was used as a Church, as a town hall and as a court house, as well as for a schoolhouse. It first stood in the southwest quarter of town, but upon the establishment of the county seat it was removed to the center of the square," ("History of Caldwell County," p. 121.--National Historical Company, 1886). 37. "History of the Church," Vol., I, pp. 375-6. 38. "History of the Church," Vol. I, p. 397. 39. "History of the Church," Vol. II, p. 85. 40. "History of the Church," Vol. II p. 450. 41. "History of Caldwell and Livingston Counties," compiled by the St. Louis National and Historical Company, 1886, p. 140. 42. Daniel 2:44 43. Autobiography of Parley P. Pratt, p. 230, also History of the Church, Vol. III p. 212. 44. "Decline and Fall o the Roman Empire," Vol. I, Chapter II. 45. This is Chapter XVI of the "Decline and Fall." 46. Tacitus Annal., lib. XV, ch. 44. 47. "Decline and Fall," Vol. I, ch. 15. 48. "History of the Decline and Fall of the Roman Empire," ch. 16. 49. Isaiah 14:12-15. Doc. and Cov., sec. 76: 25-9. 50. See Luke 10:17, 18. John 8:44, Rev. 12. In the light of these references consider also Isaiah 14:12-5, and Doc. and Cov. section 76:25-9. 51. Pearl of Great Price, chapter 4:1-4. 52. Luke 10:18. 53. Jude 1:6. 54. Rev:7-12. 55. First Amendment, Constitution of the United States. 56. "The Fight for Missouri," (Snead) p. 14. 57. "American Commonwealths, Missouri," p. 258. 58. "American Commonwealths, Missouri," p. 259. 59. "American Commonwealths, Missouri," (Carr) p. 288. 60. "American Commonwealths, Missouri," p. 342. 61. History of Missouri, Carr, p. 360. General Price was the Colonel Sterling Price, who held the Prophet Joseph in custody at Richmond in 1838, who shackled the brethren and whose scurrilous guards were so severely rebuked by the Prophet.--History of the Church, Vol. III, p. 208, Note. 62. "History of Caldwell and Livingston Counties." p. 51. 63. "American Commonwealths, Missouri." p. 351. 64. Ibid. p. 351. 65. Minutes of Citizen Meeting, Liberty, Clay county, Church History Vol. III, p. 450. 66. History of Missouri, Carr, p. 343, Note. 67. History of Missouri, Carr, 245. 68. History of Missouri, Carr, p. 158. 69. History of Missouri, Carr, p. 259. 70. General Halleck when he learned that the "jayhawking" leader, Lane, had been promoted to the command of a bridge, declared that such an appointment was "offering a premium for rascality and robbing generally;" and that it would "take twenty thousand men to counteract its effect in the state." History of Missouri, Carr, p. 348. 71. Spring's Kansas, p. 287. 72. These were bands of Kansas robbers, whose custom it was at intervals to dash into Missouri, seize horses and cattle--not omitting other and worse crimes on occasion--then to repair with their booty to Lawrence, where it was defiantly sold at auction. History of Missouri, Carr, p. 348. 73. History of the United States, Lossing, p. 592--_note_. 74. History of the Church, Vol. II, p. 450-1. 75. History of Missouri, Carr, p. 358. 76. It is but proper, however, to say that the state was afterwards reimbursed for this amount by the general government. 77. History of Missouri, Carr, p. 359. {1} CHAPTER I. The Prophet Joseph's Departure From Kirtland And Arrival In Missouri. [Sidenote: Flight of the Prophet and Sidney Rigdon from Kirtland.] _January, 1838_.--A new year dawned upon the Church in Kirtland in all the bitterness of the spirit of apostate mobocracy; which continued to rage and grow hotter and hotter, until Elder Rigdon and myself were obliged to flee from its deadly influence, as did the Apostles and Prophets of old, and as Jesus said, "when they persecute you in one city, flee to another." On the evening of the 12th of January, about ten o'clock, we left Kirtland, on horseback, to escape mob violence, which was about to burst upon us under the color of legal process to cover the hellish designs of our enemies, and to save themselves from the just judgment of the law. {2} We continued our travels during the night, and at eight o'clock on the morning of the 13th, arrived among the brothren in Norton Township, Medina county, Ohio, a distance of sixty miles from Kirtland. Here we tarried about thirty-six hours, when our families arrived; and on the 16th we pursued our journey with our families, in covered wagons towards the city of Far West, in Missouri. We passed through Dayton and Eaton, in Ohio, and Dublin, Indiana; in the latter place we tarried nine days, and refreshed ourselves. [Sidenote: Brigham Young to the Prophet's Rescue.] About January 16, 1838, being destitute of money to pursue my journey, I said to Brother Brigham Young: "You are one of the Twelve who have charge of the kingdom in all the world; I believe I shall throw myself upon you, and look to you for counsel in this case." Brother Young thought I was not earnest, but I told him I was. Brother Brigham then said, "If you will take my counsel it will be that you rest yourself, and be assured you shall have money in plenty to pursue your journey." There was a brother living in the place who had tried for some time to sell his farm but could not; he asked counsel of Brother Young concerning his property; Brother Young told him that if he would do right, and obey counsel, he should have an opportunity to sell. In about three days Brother Tomlinson came to Brother Brigham and said he had an offer for his place; Brother Brigham told him that this was the manifestation of the hand of the Lord to deliver Brother Joseph Smith from his present necessities. Brother Brigham's promise was soon verified, and I got three hundred dollars from Brother Tomlinson, which enabled me to pursue my journey. [1] [Sidenote: The Bitterness of the Prophet's Enemies.] The weather was extremely cold, we were obliged to secrete ourselves in our wagons, sometimes, to elude the {3} grasp of our pursuers, who continued their pursuit of us more than two hundred miles from Kirtland, armed with pistols and guns, seeking our lives. They frequently crossed our track, twice they were in the houses where we stopped, once we tarried all night in the same house with them, with only a partition between us and them; and heard their oaths and imprecations, and threats concerning us, if they could catch us; and late in the evening they came in to our room and examined us, but decided we were not the men. At other times we passed them in the streets, and gazed upon them, and they on us, but they knew us not. One Lyons was one of our pursuers. [Sidenote: The Prophet's Arrival in Missouri.] I parted with Brother Rigdon at Dublin, and traveling different routes we met at Terre Haute, where, after resting, we separated again, and I pursued my journey, crossing the Mississippi river at Quincy, Illinois. Trial of the Far West Presidency of the Church. _Minutes of the Proceedings of the Committee of the whole Church in Zion, in General Assembly, at the following places, to-wit: At Far West, February 5, 1838; Carter's Settlement on the 6th; Durphy's Settlement, on the 7th; Curtis' Dwelling-house on the 8th; and Haun's Mills on the 9th. Thomas B. Marsh, Moderator, John Cleminson, Clerk_. After prayer, the Moderator stated the object of the meeting, giving a relation of the recent organization of the Church here and in Kirtland. He also read a certain revelation given in Kirtland, September 3, 1837, which made known that John Whitmer and W. W. Phelps, were in transgression, and if they repented not, they should be removed out of their places; [2] also read a certain clause contained in the appeal published in the old _Star_, on the 183rd page as follows: "And to sell our lands would amount to a denial of our faith, as that is the place where the Zion of God shall stand, according to our faith and belief in the revelations of God." Elder John Murdock then took the stand and showed to the congregation, why the High Council proceeded thus was that the Church {4} might have a voice in the matter; and that he considered it perfectly legal according to the instructions of President Joseph Smith, Jun. Elder George M. Hinkle then set forth the way in which the Presidency of Far West had been labored with, that a committee of three, of whom he was one, had labored with them. He then read a written document, containing a number of accusations against the three presidents. He spoke many things against them, setting forth in a plain and energetic manner the iniquity of Elders Phelps and Whitmer, in using the monies which were loaned to the Church. Also David Whitmer's wrong-doing in persisting in the use of tea, coffee, and tobacco. Bishop Partridge then arose and endeavored to rectify some mistakes of minor importance, made by Elder Hinkle; also the Bishop spoke against the proceedings of the meeting, as being hasty and illegal, for he thought they ought to be had before the Common Council, and said that he could not lift his hand against the Presidency at present. He then read a letter from President Joseph Smith, Jun. A letter from William Smith was then read by Thomas B. Marsh, who made some comments on the same, and also on the letter read by Bishop Partridge. Elder George Morey, who was one of the committee sent to labor with the Missouri Presidency, spoke, setting forth in a very energetic manner, the proceedings of that Presidency, as being iniquitous. Elder Thomas Grover, also, being one of the committee, spoke against the conduct of the Presidency, and of Oliver Cowdery, on their visit to labor with them. Elder David W. Patten spoke with much zeal against the Presidency, and in favor of Joseph Smith, Jun., and that the wolves alluded to, in his letter, were the dissenters in Kirtland. Elder Lyman Wight stated that he considered all other accusations of minor importance compared to Brothers Phelps and Whitmer selling their lands in Jackson county; that they had set an example which all the Saints were liable to follow. He said that it was a hellish principle on which they had acted, and that they had flatly denied the faith in so doing. Elder Elias Higbee sanctioned what had been done by the Council, speaking against the Presidency. Elder Murdock stated that sufficient had been said to substantiate the accusations against them. Elder Solomon Hancock pleaded in favor of the Presidency, stating that he could not raise his hand against them. Elder John Corrill then spoke against the proceedings of the High Council and labored hard to show that the meeting was illegal, and that {5} the Presidency ought to be arraigned before a proper tribunal, which he considered to be a Bishop and Twelve High Priests. He labored in favor of the Presidency, and said that he should not raise his hands against them at present, although he did not uphold the Presidents in their iniquity. Simeon Carter spoke against the meeting as being hasty. Elder Groves followed Brother Carter in like observations. Elder Patten again took the stand in vindication of the cause of the meeting. Elder Morley spoke against the Presidency, at the same time pleading mercy. Titus Billings said he could not vote until they had a hearing in the Common Council. [3] Elder Marsh said that the meeting was according to the direction of Brother Joseph, he therefore considered it legal. Elder Moses Martin spoke in favor of the legality of the meeting, and against the conduct of the Presidency, with great energy, alleging that the present corruptions of the Church here, were owing to the wickedness and mismanagement of her leaders. The Moderator then called the vote in favor of the Missouri Presidency; the negative was then called, and the vote against David Whitmer, John Whitmer, and William W. Phelps was unanimous, excepting eight or ten, and this minority only wished them to continue in office a little longer, or until Joseph Smith, Jun., arrived. Thomas B. Marsh, Moderator, John Cleminson, Clerk. _Minutes of Proceedings in Other Settlements than Far West_. In Simeon Carter's settlement the Saints assembled on the 6th instant, when they unanimously rejected the three above-named Presidents. On {6} the 7th, the Saints assembled at Edmond Durphy's, agreeable to appointment, where the above-named Presidents were unanimously rejected; also on the 8th at Nahum Curtis' dwelling-house, they were unanimously rejected by the assembly; also at Haun's Mills, on the 9th, the Saints unanimously rejected them. At a meeting of the High Council the Bishop and his counsel, February 10, 1838, it was moved, seconded, and carried, that Oliver Cowdery, William W. Phelps, and John Whitmer, stand no longer as chairman and clerks to sign and record licenses. Voted that Thomas B. Marsh and David W. Patten be authorized to attend to such business for the time being. Also voted that Thomas B. Marsh and David W. Patten be presidents, pro tempore, of the Church of Latter-day Saints in Missouri, until Presidents Joseph Smith, Jun., and Sidney Rigdon, arrive in the land of Zion. J. Murdock, Moderator, T. B. Marsh, Clerk. _High Council Meeting at Far West_. The High Council of Zion met in Far West, on Saturday, March 10, 1838, agreeable to adjournment; when after discussion it was resolved. First--That the High Council recommend by writing to the various branches of this Church, that all those who wish to receive ordination, procure recommends from the branches to which they belong, and have such recommends pass through the hands of the different quorums for inspection, previous to the applicants' ordination. Second--Resolved that the High Council recommend to all those who hold licenses, between the ages of eighteen and forty-five, and do not officiate in their respective offices, be subject to military duty. [4] A charge was then preferred against William W. Phelps and John Whitmer, for persisting in unchristian-like conduct. Six councilors were appointed to speak, viz., Simeon Carter, Isaac Higbee, and Levi Jackman, on the part of the accuser; and Jared Carter, Thomas Grover, and Samuel Bent, on the part of the accused; when the following letter, belonging to Thomas B. Marsh, was read by {7} Brother Marcellus F. Cowdery, bearer of the same, previous to giving it to its rightful owner: "Far West, March 10, 1838. "Sir--It is contrary to the principles of the revelations of Jesus Christ and His gospel, and the laws of the land, to try a person for an offense by an illegal tribunal, or by men prejudiced against him, or by authority that has given an opinion or decision beforehand, or in his absence. "Very respectfully we have the honor to be, "David Whitmer, "William W. Phelps, "John Whitmer, "Presidents of the Church of Christ in Missouri. "To Thomas B. Marsh, one of the [Twelve] Traveling Councilors." Attested: Oliver Cowdery, Clerk of the High Council of the Church of Christ in Missouri. I certify the foregoing to be a true copy from the original. Oliver Cowdery, Clerk of the High Council. All the effect the above letter had upon the Council, was to convince them still more of the wickedness of those men, by endeavoring to palm themselves off upon the Church, as her Presidents, after the Church had by a united voice, removed them from their presidential office, for their ungodly conduct; and the letter was considered no more nor less than a direct insult or contempt cast upon the authorities of God, and the Church of Jesus Christ; therefore the Council proceeded to business. A number of charges were sustained against these men, the principal of which was claiming $2,000 Church funds, which they had subscribed for building a house to the Lord in this place, when they held in their possession the city plat, and were sitting in the presidential chair; which subscription they were intending to pay from the avails of the town lots; but when the town plat was transferred into the hands of the Bishop for the benefit of the Church, it was agreed that the Church should take this subscription off the hands of W. W. Phelps and John Whitmer: but in the transaction of the business, they bound the Bishop in a heavy mortgage, to pay them the above $2,000, in two years from the date thereof, a part of which they had already received, and claimed the remainder. The six councilors made a few appropriate remarks, but none felt to {8} plead for mercy, as it had not been asked on the part of the accused, and all with one consent declared that justice ought to have her demands. After some remarks by Presidents Marsh and Patten, setting forth the iniquity of those men in claiming the $2,000 spoken of, which did not belong to them, any more than to any other person in the Church, it was decided that William W. Phelps and John Whitmer be no longer members of the Church of Christ of Latter-day Saints, and be given over to the buffetings of Satan, until they learn to blaspheme no more against the authorities of God, nor fleece the flock of Christ. The Council was then asked if they concurred with the decision, if so, to manifest it by rising; they all arose. The vote was then put to the congregation, and was carried unanimously. The negative was called, but no one voted. Brother Marcellus F. Cowdery arose and said he wished to have it understood that he did not vote either way, because he did not consider it a legal tribunal. He also offered insult to the High Council, and to the Church, by reading a letter belonging to Thomas B. Marsh, before giving it to him, and in speaking against the authorities of the Church. A motion was then made by President Patten, that fellowship be withdrawn from Marcellus F. Cowdery, until he make satisfaction, which was seconded and carried unanimously. Thomas B. Marsh, David W. Patten, Presidents. Ebenezer Robinson, Clerk of High Council. [Sidenote: The Prophet's Reception in Zion.] When I had arrived within one hundred and twenty miles of Far West, the brethren met me with teams and money to help me forward; and when eight miles from the city, we were met by an escort, viz., Thomas B. Marsh and others, who received us with open arms; and on the 13th of March, with my family and some others I put up at Brother Barnard's for the night. Here we were met by another escort of the brethren from the town, who came to make us welcome to their little Zion. On the 14th of March, as we were about entering Far West, many of the brethren came out to meet us, who {9} also with open arms welcomed us to their bosoms. We were immediately received under the hospitable roof of Brother George W. Harris, who treated us with all possible kindness, and we refreshed ourselves with much satisfaction, after our long and tedious journey, the brethren bringing in such things as we had need of for our comfort and convenience. After being here two or three days, my brother Samuel arrived with his family. Shortly after his arrival, while walking with him and certain other brethren, the following sentiments occurred to my mind: _The Political Motto of the Church of Latter-day Saints_. The Constitution of our country formed by the Fathers of liberty. Peace and good order in society. Love to God, and good will to man. All good and wholesome laws, virtue and truth above all things, and aristarchy, live for ever! But woe to tyrants, mobs, aristocracy, anarchy, and toryism, and all those who invent or seek out unrighteous and vexatious law suits, under the pretext and color of law, or office, either religious or political. Exalt the standard of Democracy! Down with that of priestcraft, and let all the people say Amen! that the blood of our fathers may not cry from the ground against us. Sacred is the memory of that blood which bought for us our liberty. Joseph Smith, Jun., Thomas B. Marsh, David W. Patten, Brigham Young, Samuel H. Smith, George M. Hinkle, John Corrill, George W. Robinson. _The Prophet's Answers to Questions on Scripture_. [5] Who is the Stem of Jesse spoken of in the 1st, 2nd, 3rd, 4th, and 5th verses of the 11th chapter of Isaiah? Verily thus saith the Lord, it is Christ. What is the rod spoken of in the first verse of the 11th chapter of Isaiah that should come of the Stem of Jesse? {10} Behold, thus saith the Lord, it is a servant in the hands of Christ, who is partly a descendant of Jesse as well as of Ephraim, or of the House of Joseph, on whom there is laid much power. What is the root of Jesse spoken of in the 10th verse of the 11th chapter? Behold, thus saith the Lord, it is a descendant of Jesse, as well as of Joseph, unto whom rightly belongs the Priesthood, and the keys of the Kingdom, for an ensign, and for the gathering of my people in the last days. Questions by Elias Higbee: "What is meant by the command in Isaiah, 52nd chapter, 1st verse, which saith, put on thy strength O Zion? And what people had Isaiah reference to?" He had reference to those whom God should call in the last days, who should hold the power of Priesthood to bring again Zion, and the redemption of Israel; and to put on her strength is to put on the authority of the Priesthood, which she (Zion) has a right to by lineage; also to return to that power which she had lost. "What are we to understand by Zion loosing herself from the bands of her neck; 2nd verse?" We are to understand that the scattered remnants are exhorted to return to the Lord from whence they have fallen, which if they do, the promise of the Lord is that He will speak to them, or give them revelation. See the 6th, 7th and 8th verses. The bands of her neck are the curses of God upon her, or the remnants of Israel in their scattered condition among the Gentiles. _The Prophet's Letter to the Presidency of the Church of Jesus Christ of Latter-day Saints in Kirtland_. Far West, March 29, 1838. _Dear and Well Beloved Brethren_--Through the grace and mercy of our God, after a long and tedious journey of two months and one day, my family and I arrived safe in the city of Far West, having been met at Huntsvills, one hundred and twenty miles from this place, by my brethren with teams and money, to forward us on our journey. When within eight miles of the city of Far West, we were met by an escort of brethren from the city, viz.: Thomas B. Marsh, John Corrill, Elias Higbee, and several others of the faithful of the West, who received us with open arms and warm hearts, and welcomed us to the bosom of their society. On our arrival in the city we were greeted on every hand by the Saints, who bid us welcome to the land of their inheritance. {11} Dear brethren, you may be assured that so friendly a meeting and reception paid us well for our long seven years of servitude, persecution, and affliction in the midst of our enemies, in the land of Kirtland; yea, verily our hearts were full; and we feel grateful to Almighty God for His kindness unto us. The particulars of our journey, brethren, cannot well be written, but we trust that the same God who has protected us will protect you also, and will, sooner or later, grant us the privilege of seeing each other face to face, and of rehearsing all our sufferings. We have heard of the destruction of the printing office, which we presume to believe must have been occasioned by the Parrish party, or more properly the aristocrats or anarchists. The Saints here have provided a room for us, and daily necessaries, which are brought in from all parts of the country to make us comfortable; so that I have nothing to do but to attend to my spiritual concerns, or the spiritual affairs of the Church. The difficulties of the Church had been adjusted before my arrival here, by a judicious High Council, with Thomas B. Marsh and David W. Patten, who acted as presidents _pro tempore_ of the Church of Zion, being appointed by the voice of the Council and Church, William W. Phelps and John Whitmer having been cut off from the Church, David Whitmer remaining as yet. The Saints at this time are in union; and peace and love prevail throughout; in a word, heaven smiles upon the Saints in Caldwell. Various and many have been the falsehoods written from Kirtland to this place, but [they] have availed nothing. We have no uneasiness about the power of our enemies in this place to do us harm. Brother Samuel H. Smith and family arrived here soon after we did, in good health. Brothers Brigham Young, Daniel S. Miles, and Levi Richards arrived here when we did. They were with us on the last part of our journey, which ended much to our satisfaction. They also are well. They have provided places for their families, and are now about to break the ground for seed. Having been under the hands of [men who urged against me] wicked and vexatious law suits for seven years past, my business [in Kirtland] was so deranged that I was not able to leave it in so good a situation as I had anticipated; but if there are any wrongs, they shall all be noticed, so far as the Lord gives me ability and power to do so. Say to all the brethren, that I have not forgotten them, but remember them in my prayers. Say to Mother Beaman that I remember her, also Brother Daniel Carter, Brother Strong and family, Brother Granger and family; finally I cannot enumerate them all for want of room, I will just name Brother Knight, the Bishop, etc.; my best respects to {12} them all, and I commend them and the Church of God in Kirtland to our Heavenly Father, and the word of His grace, which is able to make you wise unto salvation. I would just say to Brother Marks, that I saw in a vision while on the road, that whereas he was closely pursued by an innumerable concourse of enemies, and as they pressed upon him hard, as if they were about to devour him, and had seemingly obtained some degree of advantage over him, but about this time a chariot of fire came, and near the place, even the angel of the Lord put forth his hand unto Brother Marks and said unto him, "Thou art my son, come here," and immediately he was caught up in the chariot, and rode away triumphantly out of their midst. And again the Lord said, "I will raise thee up for a blessing unto many people." Now the particulars of this whole matter cannot be written at this time, but the vision was evidently given to me that I might know that the hand of the Lord would be on his behalf. I transmit to you the Motto of the Church of Latter-day Saints. We left President Rigdon thirty miles this side of Paris, Illinois, in consequence of the sickness of Brother George W. Robinson's wife. On yesterday Brother Robinson arrived here, who informed us that his father-in-law (Sidney Rigdon) was at Huntsville, detained on account of the ill health of his wife. They will probably be here soon. Choice seeds of all kinds of fruit, also choice breeds of cattle, would be in much demand; and best blood of horses, garden seeds of every description, and hay seeds of all sorts, are much needed in this place. Very respectfully I subscribe myself your servant in Christ, our Lord and Savior. Joseph Smith, Jun., President of the Church of Christ of Latter-day Saints. Footnotes 1. This incident occurred in Dublin, Indiana, where, and after, the Prophet had sought for a job at cutting and sawing wood to relieve his necessities.--"Life of Brigham Young," (Tullidge), p. 85. 2. See Vol. II, p. 511. 3. The question raised here several times by the brethren, and hereafter alluded to by the defendants in the case, concerning the illegality of the Council attempting then to try David Whitmer, John Whitmer, and William W. Phelps, constituting the local Presidency of the Church in Missouri, grew out of a misapprehension of a council provided for in the revelations of God for the trial of a President of the High Priesthood, who is also of the Presidency of the whole Church. The said revelation provides that if a President of the High Priesthood, shall transgress, he shall be brought before the Presiding Bishop, or bishopric, of the Church, who are to be assisted by twelve counselors chosen from the High Priesthood. Here the President's conduct may be investigated, and the decision of that council upon his head is to be the end of controversy concerning him. (See Doc. and Cov., sec. 107:76, 81, 82, 83). But the Presidency of the Church in Missouri was a local presidency, hence they could not plead the illegality of a local council of the Church to try them. 4. The law of Missouri excused from military duty all licensed ministers of the Gospel, and as nearly all the adult members of the Church who were worthy had received ordination to the Priesthood, it left the community in Far West, then a frontier country and liable to be raided by warlike tribes of Indians, without militia companies and state arms for its protection; hence the recommendation of the Council that the brethren within the ages specified, and not actively employed in the ministry, place themselves in a position to accept militia service. 5. Doctrine and Covenants, sec. cxiii. {13} CHAPTER II. Excommunication Of Oliver Cowdery And David Whitmer--the Work In England. [Sidenote: Arrival of Sidney Rigdon at Far West.] President Rigdon arrived at Far West with his family, Wednesday, April 4th, having had a tedious journey, and his family having suffered many afflictions. _Minutes of a General Conference of the Church at Far West_. Far West, April 6, 1838. Agreeable to a resolution passed by the High Council of Zion, March 3, 1838, the Saints in Missouri assembled in this place to celebrate the anniversary of the Church of Jesus Christ of Latter-day Saints, and to transact Church business, Joseph Smith, Jun., and Sidney Rigdon, presiding. The meeting was opened by singing, and prayer by David W. Patten, after which President Joseph Smith, Jun., read the order of the day as follows: Doors will be opened at 9 o'clock a. m., and the meeting will commence by singing and prayer. A sexton will then be appointed as a door keeper, and other services in the House of the Lord. Two historians will then be appointed to write and keep the Church history; also a general recorder to keep the records of the whole Church, and to be the clerk of the First Presidency. And a clerk will be appointed for the High Council, and to keep the Church records of this Stake. Three presidents will be appointed to preside over this Church of Zion, after which an address will be delivered by the Presidency. Then an intermission of one hour, when the meeting will again convene, and open by singing and prayer. The Sacrament will then be administered, and the blessing of infants attended to. The meeting proceeded to business. George Morey was appointed sexton, and Dimick Huntington assistant; John Corrill and Elias Higbee, historians; George W. Robinson, general Church recorder and {14} clerk to the First Presidency; Ebenezer Robinson, Church clerk and recorder for Far West and clerk of the High Council; Thomas B. Marsh, President _pro tempore_ of the Church in Zion, and Brigham Young and David W. Patten, his assistant Presidents. After one hour's adjournment, meeting again opened by David W. Patten. The bread and wine were administered, and ninety-five infants were blessed. Joseph Smith, Jun., President. Ebenezer Robinson, Clerk. _Minutes of the First Quarterly Conference at Far West_. Agreeable to a resolution of the High Council, March 3, 1838, the general authorities of the Church met, to hold the Quarterly Conference of the Church of Latter-day Saints, at Far West, on the 7th of April, 1838. President Joseph Smith, Jun., Sidney Rigdon, Thomas B. Marsh, David W. Patten, and Brigham Young, took the stand, after which the several quorums, the High Council, the High Priests, the Seventies, the Elders, the Bishops, the Priests, Teachers and Deacons, were organized by their Presidents. President Joseph Smith, Jun., made some remarks and also gave some instructions respecting the order of the day. After singing, prayer by Brigham Young, and singing again, President Smith then addressed the congregation at considerable length, followed by President Rigdon. Adjourned twenty minutes. Opened by David W. Patten, who also made some remarks respecting the Twelve Apostles. He spoke of Thomas B. Marsh, Brigham Young, Heber C. Kimball, Orson Hyde, Parley P. Pratt, and Orson Pratt, as being men of God, whom he could recommend with cheerfulness and confidence. He spoke somewhat doubtful of William Smith, for something he had heard respecting his faith in the work. He also spoke of William E. McLellin, Luke S. Johnson, Lyman E. Johnson, and John F. Boynton, as being men whom he could not recommend to the conference. President John Murdock represented the High Council. The report was favorable. The seats of Elisha H. Groves, Calvin Bebee, and Lyman Wight were vacant in consequence of their having moved so far away they could not attend the Council. Thomas B. Marsh nominated Jared Carter, to fill the seat of Elisha H. Groves; John P. Greene that of Calvin Bebee, and George W. Harris that of Lyman Wight; which nominations were severally and unanimously sanctioned. {15} George W. Harris was ordained a High Priest. On motion, conference adjourned to the 8th, 9 o'clock a. m. Sunday, April 8th, 9 o'clock a. m., conference convened and opened as usual, prayer by Brigham Young. President Joseph Smith, Jun., made a few remarks respecting the Kirtland Bank. He was followed by Brigham Young, who gave a short history of his travels to Massachusetts and New York. President Charles C. Rich represented his quorum of High Priests, and read their names. The principal part were in good standing. President Daniel S. Miles and Levi W. Hancock represented the Seventies. The quorum of Elders were represented by their President, Harvey Green, numbering one hundred and twenty-four in good standing. President Joseph Smith, Jun., made a few remarks on the Word of Wisdom, giving the reason of its coming forth, saying it should be observed. Adjourned for one hour. Conference convened agreeable to adjournment, and opened as usual, after which Bishop Partridge represented his Council and the Lesser Priesthood, and made a report of receipts and expenditures of Church funds which had passed through his hands. It was then moved, seconded and carried, that the First Presidency be appointed to sign the licenses of the official members of the Church. Conference adjourned until the first Friday in July next. Joseph Smith, Jun., President. Ebenezer Robinson, Clerk. [Sidenote: Demand on John Whitmer for the Church Records.] The following letter was sent to John Whitmer, in consequence of his withholding the records of the Church in the city of Far West when called for by the clerk. _Mr. John Whitmer, Sir_: We are desirous of honoring you by giving publicity to your notes on the history of the Church of Latter-day Saints, after making such corrections as we thought would be necessary, knowing your incompetency as a historian, and that writings coming from your pen, could not be put to press without our correcting them, or else the Church must suffer reproach. Indeed, sir, we never supposed you capable of writing a history, but were willing to let it come out under your name, notwithstanding it would really not be yours but ours. We are still willing to honor you, if you can be made to know your own interest, and give up your notes, so that they {16} can be corrected and made fit for the press: but if not, we have all the materials for another, which we shall commence this week to write. Your humble servants, Joseph Smith, Jun., Sidney Rigdon, Presidents of the whole Church of Latter-day Saints. Attest: Ebenezer Robinson, Clerk. [Sidenote: Charges Against Oliver Cowdery.] _Wednesday, April 11_,--Elder Seymour Brunson preferred the following charges against Oliver Cowdery, to the High Council at Far West: [1] To the Bishop and Council of the Church of Jesus Christ of Latter-day Saints, I prefer the following charges against President Oliver Cowdery: "First--For persecuting the brethren by urging on vexatious law suits against them, and thus distressing the innocent. "Second--For seeking to destroy the character of President Joseph Smith, Jun., by falsely insinuating that he was guilty of adultery. "Third--For treating the Church with contempt by not attending meetings. "Fourth--For virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority or revelations whatever, in his temporal affairs. "Fifth--For selling his lands in Jackson county, contrary to the revelations. "Sixth--For writing and sending an insulting letter to President Thomas B. Marsh, while the latter was on the High Council, attending to the duties of his office as President of the Council, and by insulting the High Council with the contents of said letter. "Seventh--For leaving his calling to which God had appointed him by revelation, for the sake of filthy lucre, and turning to the practice of law. "Eighth--For disgracing the Church by being connected in the bogus business, as common report says. "Ninth--For dishonestly retaining notes after they had been paid; and finally, for leaving and forsaking the cause of God, and returning to the beggarly elements of the world, and neglecting his high and holy calling, according to his profession." [Sidenote: Trial of Oliver Cowdery.] The Bishop and High Council assembled at the Bishop's {17} office, April 12, 1838. After the organization of the Council, the above charges of the 11th instant were read, also a letter from Oliver Cowdery, as will be found recorded in the Church record of the city of Far West, Book A. The 1st, 2nd, 3rd, 7th, 8th, and 9th charges were sustained. The 4th and 5th charges were rejected, and the 6th was withdrawn. Consequently he (Oliver Cowdery) was considered no longer a member of the Church of Jesus Christ of Latter-day Saints. [2] Also voted by the High Council that {18} Oliver Cowdery be no longer a committee to select locations for the gathering of the Saints. [Sidenote: Charges against David Whitmer.] _April 13_.--The following charges were preferred against David Whitmer, before the High Council at Far West, in council assembled. "First--For not observing the Word of Wisdom. "Second--For unchristian-like conduct in neglecting to attend {19} meetings, in uniting with and possessing the same spirit as the dissenters. "Third--In writing letters to the dissenters in Kirtland unfavorable to the cause, and to the character of Joseph Smith, Jun. "Fourth--In neglecting the duties of his calling, and separating himself from the Church, while he had a name among us. "Fifth--For signing himself President of the Church of Christ in an insulting letter to the High Council after he had been cut off from the Presidency." After reading the above charges, together with a letter sent to the President of said Council, [3] the Council held that the charges were sustained, and consequently considered David Whitmer no longer a member of the Church of Latter-day Saints. {20} [Sidenote: Charges against Lyman E. Johnson.] The same day three charges were preferred against Lyman E. Johnson, which were read, together with a letter from him, in answer to the one recorded in Far West Record. [4] The charges were sustained, and he was cut off from the Church. [Sidenote: The Word in England--Conference in Preston.] The work continued to prosper in England, and Elders Richards and Russell having previously been called to Preston, to prepare for their return to America, a general conference was held in the Temperance Hall, (Cock Pit) Preston, on Sunday, April 1st, for the purpose of setting in order the churches, etc. Brother Joseph Fielding was chosen President over the whole Church in England, and Willard Richards and William Clayton [5] were chosen his Counselors, and were ordained to the High Priesthood and to the Presidency. This was the first notice given Elder Richards that he would be required to continue in England. At this conference eight Elders were ordained, among whom was Thomas Webster, and several Priests, Teachers and Deacons; about forty were confirmed, who had previously been baptized; about sixty children were blessed, and twenty baptized that day. Conference continued without intermission from 9 a. m. to 5 p. m. About fifty official members met in council in the evening. {21} [Sidenote: Farewell Meetings with the Saints.] From the 1st to the 8th of April Presidents Kimball and Hyde visited the churches a short distance from Preston, and on the 8th attended meeting in the "Cock Pit." After preaching by Elder Richards, they bore their farewell testimony to the truth of the work. After they had closed, and while Elder Russell was speaking, the enemy severed the gas pipes which lighted the house, and threw the assembly into darkness in an instant. The damage was soon repaired, and the design of breaking up the meeting frustrated. On Tuesday, the 10th of April, at 12 o'clock, Elders Kimball and Hyde left Preston by coach for Liverpool. While the Elders were in Liverpool they wrote as follows: _A Prophecy_. Liverpool, Good Friday, April 13, 1838. Dear Brothers And Sisters In Preston:--It seemeth good unto us, and also to the Holy Spirit, to write you a few words which cause pain in our hearts, and will also pain you when they are fulfilled before you, yet you shall have joy in the end. Brother Thomas Webster will not abide in the Spirit of the Lord, but will reject the truth, and become the enemy of the people of God, and expose the mysteries that have been committed to him, that a righteous judgment may be executed upon him, unless he speedily repent. When this sorrowful prediction shall be fulfilled, this letter shall be read to the Church, and it shall prove a solemn warning to all to beware. Farewell in the Lord, Heber C. Kimball, Orson Hyde. The foregoing letter was written and sealed in the presence of Presidents Joseph Fielding and Willard Richards, who had gone to Liverpool to witness the brethren sail, and, by the writers, committed to their special charge, that no one should know the contents until the fulfillment thereof. [Sidenote: American Slanders Reach England.] Previous to this period, very few of the foolish and wicked stories which filled the weekly journals and pamphlets in America concerning the "Mormons," as the Saints {22} were termed, had found their way into the English prints; but immediately after Elders Kimball and Hyde left Preston, on or about the 15th of April, one Livesey (a Methodist Priest who had previously spent some years in America, and said he heard nothing about the Saints in America) came out with a pamphlet, made up of forged letters, apostate lies, and "walk on the water" stories, he found in old American papers, which he had picked up while in America. But he stopped the circulation of his own pamphlet by stating to a public congregation, that he had accidentally found the contents of his pamphlet in old papers in his trunk, which was quite providential, to stop such abominable work as the Saints were engaged in; and in the same lecture said he "wished the people to purchase his pamphlet, as he had been at a great expense to procure the materials for writing it!" His hearers retired. On the 20th of April Elders Kimball and Hyde sailed from Liverpool on the ship _Garrick_. Footnotes. 1. The charges were drawn up and dated the 7th of April, and handed to Bishop Partridge. 2. The following letter from Oliver Cowdery respecting his difficulties at this time in the Church, is copied from the Far West Record of the High Council, and is an interesting document for several reasons: First, it shows the spirit of Oliver Cowdery at that time, also his misapprehensions of the policy of the authorities in the government of the Church, for it is to be noted that the two principal points covered in this letter, numbers four and five of Elder Brunson's charges, were rejected by the Council as not being proper to be considered, and the sixth charge also is withdrawn, so that Oliver Cowdery was not disfellowshiped from the Church on the points raised in his letter at all, but on the first, second, third, seventh, eighth and ninth charges in Elder Brunson's formal accusation, and since these charges were sustained upon testimony of witnesses, as the minutes of the High Council proceedings in the Far West Record clearly show, it is to be believed that the Church had sufficient cause for rejecting him. _Elder Cowdery's Letter_. Far West, Missouri, April 12, 1838. Dear Sir:--I received your note of the 9th inst., on the day of its date, containing a copy of nine charges preferred before yourself and Council against me, by Elder Seymour Brunson. I could have wished that those charges might have been deferred until after my interview with President Smith; but as they are not, I must waive the anticipated pleasure with which I had flattered myself of an understanding on those points which are grounds of different opinions on some Church regulations, and others which personally interest myself. The fifth charge reads as follows: "For selling his lands in Jackson County contrary to the revelations." So much of this charge, "for selling his lands in Jackson County," I acknowledge to be true, and believe that a large majority of this Church have already spent their judgment on that act, and pronounced it sufficient to warrant a disfellowship; and also that you have concurred in its correctness, consequently, have no good reason for supposing you would give any decision contrary. Now, sir, the lands in our country are allodial in the strictest construction of that term, and have not the least shadow of feudal tenures attached to them, consequently, they may be disposed of by deeds of conveyance without the consent or even approbation of a superior. The fourth charge is in the following words, "For virtually denying the faith by declaring that he would not be governed by any ecclesiastical authority nor revelation whatever in his temporal affairs." With regard to this, I think I am warranted in saying, the judgment is also passed as on the matter of the fifth charge, consequently, I have no disposition to contend with the Council; this charge covers simply the doctrine of the fifth, and if I were to be controlled by other than my own judgment, in a compulsory manner, in my temporal interests, of course, could not buy or sell without the consent of some real or supposed authority. Whether that clause contains the precise words, I am not certain--I think however they were these, "I will not be influenced, governed, or controlled, in my temporal interests by any ecclesiastical authority or pretended revelation whatever, contrary to my own judgment." Such being still my opinion shall only remark that the three great principles of English liberty, as laid down in the books, are "the right of personal security, the right of personal liberty, and the right of private property." My venerable ancestor was among the little band, who landed on the rocks of Plymouth in 1620--with him he brought those maxims, and a body of those laws which were the result and experience of many centuries, on the basis of which now stands our great and happy government; and they are so interwoven in my nature, have so long been inculcated into my mind by a liberal and intelligent ancestry that I am wholly unwilling to exchange them for anything less liberal, less benevolent, or less free. The very principle of which I conceive to be couched in an attempt to set up a kind of petty government, controlled and dictated by ecclesiastical influence, in the midst of this national and state government. You will, no doubt, say this is not correct; but the bare notice of these charges, over which you assume a right to decide, is, in my opinion, a direct attempt to make the secular power subservient to Church direction--to the correctness of which I cannot in conscience subscribe--I believe that principle never did fail to produce anarchy and confusion. This attempt to control me in my temporal interests, I conceive to be a disposition to take from me a portion of my Constitutional privileges and inherent right--I only, respectfully, ask leave, therefore, to withdraw from a society assuming they have such right. So far as relates to the other seven charges, I shall lay them carefully away, and take such a course with regard to them, as I may feel bound by my honor, to answer to my rising posterity. I beg you, sir, to take no view of the foregoing remarks, other than my belief in the outward government of this Church. I do not charge you, or any other person who differs with me on these points, of not being sincere, but such difference does exist, which I sincerely regret. With considerations of the highest respect, I am, your obedient servant, [Signed.] Oliver Cowdery. Rev. Edward Partridge, Bishop of the Church of Latter-day Saints. 3. The letter referred to is to be found in the Far West Record. It is as follows "Far West, Mo., April 13, 1838. "John Murdock: "Sir:--I received a line from you bearing date the 9th inst., requesting me as a High Priest to appear before the High Council and answer to five several charges on this day at 12 o'clock. "You, sir, with a majority of this Church have decided that certain councils were legal by which it is said I have been deprived of my office as one of the Presidents of this Church. I have thought, and still think, they were not agreeable to the revelations of God, which I believe; and by now attending this Council, and answering to charges, as a High Priest, would be acknowledging the correctness and legality of those former assumed councils, which I shall not do. "Believing as I verily do, that you and the leaders of the councils have a determination to pursue your unlawful course at all hazards, and bring others to your standard in violation of the revelations, to spare you any further trouble I hereby withdraw from your fellowship and communion--choosing to seek a place among the meek and humble, where the revelations of heaven will be observed and the rights of men regarded. "David Whitmer." In the minutes of the council in which this letter was read appear also the following paragraphs: "After the reading of the above letter it was not considered necessary to investigate the case, as he [David Whitmer] had offered contempt to the Council by writing the above letter, but it was decided to let the councilors speak what they had to say upon the case, and pass decision. "The councilors then made a few remarks in which they spoke warmly of the contempt offered to the Council in the above letter, therefore, thought he [David Whitmer] was not worthy a membership in the Church. "Whereupon President Marsh made a few remarks, and decided that David Whitmer be no longer considered a member of the Church of Jesus Christ of Latter-day Saints." The Council sustained the decision of President Marsh and David Whitmer was excommunicated. The letters of both Oliver Cowdery and David Whitmer to the High Council, setting forth their position respecting matters involved, are here presented that I might call attention to this fact: neither of them deny or even slight the great facts in which Mormonism had its origin--the coming forth of the Book of Mormon, and the ministration of the angels of heaven to both Joseph Smith and themselves. Had there been any fraud or collusion entered into between Joseph Smith and Oliver Cowdery and David Whitmer, I take it that it would have been a very natural thing for men smarting under what they regarded as injustice, to have manifested that fact in one way or another in these communications. Their silence at this critical time of their experience, and in the experience of the Church, constitutes very strong presumptive evidence of the reality of those facts which brought Mormonism into existence. 4. A copy of which may be found in Far West Record, Book A, p. 128. 5. William Clayton was born in Penworthan, Lancashire, England, July 17, 1814. He was baptized soon after the arrival of the Mormon Elders in England in 1837. Soon after his ordination to the Holy Priesthood and Presidency of the British mission he abandoned all other business and gave himself to the ministry, in which he was remarkably successful. {23} CHAPTER III. Readjustment And Settlement Of Affairs At Far West. _April 17_.--I received the following: _Revelation Given at Far West_. [1] 1. Verily thus saith the Lord, it is wisdom in my servant David W. Patten, that he settle up all his business as soon as he possibly can, and make a disposition of his merchandise, that he may perform a mission unto me next spring, in company with others, even twelve, including himself, to testify of my name, and bear glad tidings unto all the world; 2. For verily thus saith the Lord, that inasmuch as there are those among you who deny my name, others shall be planted in their stead, and receive their bishopric. Amen. I also received the following: _Revelation Given to Brigham Young at Far West_. Verily thus saith the Lord, let my servant Brigham Young go unto the place which he has bought, on Mill Creek, and there provide for his family until an effectual door is opened for the support of his family, until I shall command him to go hence, and not to leave his family until they are amply provided for. Amen. _April 26_.--I received the following: _Revelation Given at Far West making known the will of God concerning the building up of that place, and of the Lord's House_. [2] 1. Verily thus saith the Lord unto you, my servant Joseph Smith, Jun., and also my servant Sidney Rigdon, and also my servant Hyrum Smith, and your counselors who are and shall be appointed hereafter; 2. And also unto you my servant Edward Partridge, and his counselors; {24} 3. And also unto my faithful servants, who are of the High Council of my Church in Zion (for thus it shall be called), and unto all the Elders and people of my Church of Jesus Christ of Latter-day Saints, scattered abroad in all the world; 4. For thus shall my Church be called in the last days, even the Church of Jesus Christ of Latter-day Saints. 5. Verily I say unto you all, Arise and shine forth, that thy light may be a standard for the nations. 6. And that the gathering together upon the land of Zion, and upon her stakes, may be for a defense, and for a refuge from the storm, and from wrath when it shall be poured out without mixture upon the whole earth. 7. Let the city, Far West, be a holy and consecrated land unto me, and it shall be called most holy, for the ground upon which thou standest is holy; 8. Therefore I command you to build an house unto me, for the gathering together of my Saints, that they may worship me; 9. And let there be a beginning of this work, and a foundation, and a preparatory work, this following summer; 10. And let the beginning be made on the 4th day of July next, and from that time forth let my people labor diligently to build an house unto my name. 11. And in one year from this day let them re-commence laying the foundation of my house: 12. Thus let them from that time forth labor diligently until it shall {25} be finished, from the corner stone thereof unto the top thereof, until there shall not any thing remain that is not finished. 13. Verily I say unto you, let not my servant Joseph, neither my servant Sidney, neither my servant Hyrum, get in debt any more for the building of an house unto my name; 14. But let an house be built unto my name according to the pattern which I will show unto them. 15. And if my people shall build it not according to the pattern which I shall show unto their Presidency, I will not accept it at their hands. 16. But if my people do build it according to the pattern which I shall show unto their Presidency, even my servant Joseph and his counselors, then I will accept it at the hands of my people. 17. And again, verily I say unto you, it is my will that the city of Far West should be built up speedily by the gathering of my Saints, 18. And also that other places should be appointed for stakes in the region round about, as they shall be manifested unto my servant Joseph, from time to time; 19. For behold, I will be with him, and I will sanctify him before the people, for unto him have I given the keys of this kingdom and ministry. Even so. Amen. The Teachers' quorum voted today [April 26th] not to hold any member of the quorum in fellowship, who would not settle his own difficulties in the Church, and show himself approved in all things; and that they would not hold any member of the quorum in fellowship who would take unlawful interest. _April 27_.--This day I chiefly spent in writing a history of the Church from the earliest period of its existence, up to this date. _Minutes of the High Council_. Saturday, April 28, 1838. This morning Presidents Joseph Smith, Jun., and Sidney Rigdon attended the High Council, by invitation. The business before the Council was an appeal case, from the branch of the Church near Guymon's Mill. A Brother Jackson was accuser, and Aaron Lyon accused. Thomas B. Marsh and David W. Patten presiding. It appeared, in calling the Council to order, that some of the seats were vacant, which the Council proceeded to fill, but as there were not a sufficient number present who were eligible for the station, Presidents {26} Smith and Rigdon were strongly solicited to act as Councilors, or to preside and let the presiding officers act as Councilors. They accepted the former proposal, and President Smith was chosen to act on the part of the defense, and to speak upon the case, together with George W. Harris. President Rigdon was chosen to speak on the part of the prosecution, together with George M. Hinkle. After some discussion as to whether witnesses should be admitted to testify against Aaron Lyon, or whether he should have the privilege of confessing his own sins, it was decided that witnesses should be admitted, and also the written testimony of the wife of a brother of the name of Jackson. [This trial is written up at great length in the minutes of the Far West Record, and also in G. W. Robinson's summary of the proceedings heretofore printed. Condensed, the account of the fault of Brother Aaron Lyon was this: He claimed to have had a revelation that a Sister Jackson, who was a married woman, and whose husband was still living, was to become his wife. Lyon claimed that it had been revealed to him that the woman's husband was dead. He exerted undue influence in persuading her of these things, and she consented to be his wife; but before they were married the woman's husband appeared on the scene, with the result, of course, that the prospective marriage did not take place. The witnesses were permitted to testify, although Brother Lyon confessed the facts and admitted his error. The conclusion of the matter follows as stated by G. W. Robinson, clerk of the Council]. Council decided that, inasmuch as this man had confessed his sins, and asked forgiveness, and promised to make well the paths of his feet, and do, as much as lies in his power, what God should require at his hands, he should give up his license as High Priest, and stand as a member in the Church; and this in consequence of his being considered incapable of magnifying that office. G. W. Robinson. [Sidenote: Sundry Employments of the Prophet.] _Sunday, 29_.--I spent the day chiefly in meeting with the Saints, ministering the words of life. _Monday 30_.--The First Presidency were engaged in writing the Church history and in recitation of grammar lessons, which recitations at this period were usually attended each morning before writing. _May 1st, 2nd, 3rd, and 4th_.--The First Presidency were engaged in writing Church history and administering to the sick. Received a letter from John E. Page on the 4th. {27} _Saturday, 5_.--The Presidency wrote for the _Elders' Journal_; also received intelligence from Canada by Brother Bailey, that two hundred wagons, with families, would probably be here in three weeks; also listened to an address on political matters delivered by General Wilson, Federal candidate for Congress. [Sidenote: The Prophet's Discourse on Evils of Hasty Judgment.] _Sunday, May 6_.--I preached to the Saints, setting forth the evils that existed, and that would exist, by reason of hasty judgment, or decisions upon any subject given by any people, or in judging before they had heard both sides of a question. I also cautioned the Saints against men who came amongst them whining and growling about their money, because they had kept the Saints, and borne some of the burden with others, and thus thinking that others, who are still poorer, and have borne greater burdens than they themselves, ought to make up their losses. I cautioned the Saints to beware of such, for they were throwing out insinuations here and there, to level a dart at the best interests of the Church, and if possible destroy the character of its Presidency. I also gave some instructions in the mysteries of the kingdom of God; such as the history of the planets, Abraham's writings upon the planetary systems, etc. In the afternoon I spoke again on different subjects: the principle of wisdom, and the Word of Wisdom. The Teachers' quorum at Far West numbered twenty-four members. _Monday, 7_.--I spent the day in company with Judge Morain, one of our neighboring county judges, and Democratic candidate for the state senate. [Sidenote: Arrival of Elder Parley P. Pratt at Far West.] I also visited with Elders Reynolds Cahoon and Parley P. Pratt, who had this day arrived in Far West, the former from Kirtland, the latter from New York City, where he had been preaching for some time; and our hearts were made glad with the pleasing intelligence of the gathering of the Saints from all parts of the earth to this place, to avoid {28} the destructions which are coming upon this generation, as spoken by all the holy prophets since the world began. [Sidenote: Death of Jas. G. Marsh.] James G. Marsh, son of Thomas B. Marsh, aged fourteen years, eleven months, and seven days, died this day, in the full triumph of the everlasting Gospel. [Sidenote: The Prophet's Answers to Sundry Questions.] _Tuesday, 8_.--I spent the day with Elder Rigdon in visiting Elder Cahoon at the place he had selected for his residence, and in attending to some of our private, personal affairs; also in the afternoon I answered the questions which were frequently asked me, while on my last journey but one from Kirtland to Missouri, as printed in the _Elders' Journal_, vol. I, Number II, pages 28 and 29, as follows: First--"Do you believe the Bible?" If we do, we are the only people under heaven that does, for there are none of the religious sects of the day that do. Second--"Wherein do you differ from other sects?" In that we believe the Bible, and all other sects profess to believe their interpretations of the Bible, and their creeds. Third--"Will everybody be damned, but Mormons?" Yes, and a great portion of them, unless they repent, and work righteousness. Fourth--"How and where did you obtain the Book of Mormon?" Moroni, who deposited the plates in a hill in Manchester, Ontario county, New York, being dead and raised again therefrom, appeared unto me, and told me where they were, and gave me directions how to obtain them. I obtained them, and the Urim and Thummim with them, by the means of which I translated the plates; and thus came the Book of Mormon. Fifth--"Do you believe Joseph Smith, Jun., to be a Prophet?" Yes, and every other man who has the testimony of Jesus. For the testimony of Jesus is the spirit of prophecy.--Revelation, xix:10th verse. Sixth--"Do the Mormons believe in having all things in common?" No. Seventh--"Do the Mormons believe in having more wives than one?" "No, not at the same time. But they believe that if their companion dies, they have a right to marry again. But we do disapprove of the {29} custom, which has gained in the world, and has been practiced among us, to our great mortification, in marrying in five or six weeks, or even in two or three months, after the death of their companion. We believe that due respect ought to be had to the memory of the dead, and the feelings of both friends and children." Eighth--"Can they [the Mormons] raise the dead?" No, nor can any other people that now lives, or ever did live. But God can raise the dead, through man as an instrument. Ninth--"What signs does Joseph Smith give of his divine mission?" The signs which God is pleased to let him give, according as His wisdom thinks best, in order that He may judge the world agreeably to His own plan. Tenth--"Was not Joseph Smith a money digger?" Yes, but it was never a very profitable job for him, as he only got fourteen dollars a month for it. Eleventh--"Did not Joseph Smith steal his wife?" Ask her, she was of age, she can answer for herself. Twelfth--"Do the people have to give up their money when they join his Church?" No other requirement than to bear their proportion of the expenses of the Church, and support the poor. Thirteenth--"Are the Mormons abolitionists?" No, unless delivering the people from priestcraft, and the priests from the power of Satan, should be considered abolition. But we do not believe in setting the negroes free. Fourteenth--"Do they not stir up the Indians to war, and to commit depredations?" No, and they who reported the story knew it was false when they put it in circulation. These and similar reports are palmed upon the people by the priests, and this is the only reason why we ever thought of answering them. Fifteenth--"Do the Mormons baptize in the name of 'Joe' Smith?" No, but if they did, it would be as valid as the baptism administered by the sectarian priests. Sixteenth--"If the Mormon doctrine is true, what has become of all those who died since the days of the Apostles?" All those who have not had an opportunity of hearing the Gospel, and being administered unto by an inspired man in the flesh, must have it hereafter, before they can be finally judged. Seventeenth--"Does not 'Joe' Smith profess to be Jesus Christ?" No, but he professes to be His brother, as all other Saints have done and now do: Matt., xii:49, 50, "And He stretched forth His hand toward His disciples and said, Behold my mother and my brethren; {30} for whosoever shall do the will of my Father, which is in heaven, the same is my brother, and sister, and mother." Eighteenth--"Is there anything in the Bible which licenses you to believe in revelation now-a-days?" Is there anything that does not authorize us to believe so? If there is, we have, as yet, not been able to find it. Nineteenth--"Is not the canon of the Scriptures full?" If it is, there is a great defect in the book, or else it would have said so. Twentieth--"What are the fundamental principles of your religion?" The fundamental principles of our religion are the testimony of the Apostles and Prophets, concerning Jesus Christ, that He died, was buried, and rose again the third day, and ascended into heaven; and all other things which pertain to our religion are only appendages to it. But in connection with these, we believe in the gift of the Holy Ghost, the power of faith, the enjoyment of the spiritual gifts according to the will of God, the restoration of the house of Israel, and the final triumph of truth. I published the foregoing answers to save myself the trouble of repeating the same a thousand times over and over again. _Wednesday, 9_.--I attended the funeral of James G. Marsh, and complied with the request that I should preach on the occasion. [Sidenote: Elder Rigdon's Political Address.] _Thursday, 10_.--I listened to an address on the political policy of our nation, delivered by President Rigdon, at the school house, in the southwest quarter of the city, to a large concourse of people from all sections of the county, and from other counties also. Although President Rigdon was suffering under a severe cold and great hoarseness, yet being assisted by the Spirit of God, he was enabled clearly to elucidate the policy of the Federal and Democratic parties from their rise in our country to the present time, to the understanding of all present, giving an impartial review to both sides of the question. This address was delivered in consequence of a partial electioneering Federal speech of General Wilson at the same place a short time previously, and the politics of the Church of {31} Latter-day Saints, generally being Democratic, [3] it seemed desirable to hear an elucidation of the principles of both parties, with which I was highly edified. [Sidenote: Trial of Wm. E. McLellin and Dr. McCord.] _Friday, 11_.--I attended the trial of William E. McLellin and Dr. McCord, for transgression, before the Bishop's court. McCord said he was sorry to trouble the Council on his account, for he had intended to withdraw from the Church before he left the place; that he had no confidence in the work of God, or His Prophet, and should go his way. He gave up his license and departed. William E. McLellin stated about the same as McCord, and that he had no confidence in the heads of the Church, believing they had transgressed, and had got out of the way, consequently he quit praying and keeping the commandments of God, and indulged himself in his lustful desires, but when he heard that the First Presidency had made a general settlement, and acknowledged their sins, he began to pray again. When I interrogated him, he said he had seen nothing out of the way himself, but he judged from hearsay. [4] [Sidenote: Remuneration of the Prophet and Sidney Rigdon for Temporal Labors in the Church.] _Saturday, 12_.--President Rigdon and myself attended the High Council for the purpose of presenting for their consideration some business relating to our pecuniary concerns. We stated to the Council our situation, as to maintaining our families, and the relation we now stand in to the Church, spending as we have for eight years, our time, talents, and property, in the service of the Church: and being reduced as it were to beggary, and being still detained in the business and {32} service of the Church, it appears necessary that something should be done for the support of our families by the Church, or else we must do it by our own labors; and if the Church say to us, "Help yourselves," we will thank them and immediately do so; but if the Church say, "Serve us," some provision must be made for our sustenance. The Council investigated the matter, and instructed the Bishop to make over to President Joseph Smith, Jun., and Sidney Rigdon, each an eighty-acre lot of land from the property of the Church, situated adjacent to the city corporation; also appointed three of their number, viz., George W. Harris, Elias Higbee and Simeon Carter, a committee to confer with said Presidency, and satisfy them for their services the present year; not for preaching, or for receiving the word of God by revelation, neither for instructing the Saints in righteousness, but for services rendered in the printing establishment, in translating the ancient records, etc., etc. Said committee agreed that Presidents Smith and Rigdon should receive $1,100 each as a just remuneration for their services this year. _Sunday, 13_.--Elder Reynolds Cahoon preached in the forenoon. In the afternoon President Rigdon preached a {33} funeral sermon on the death of Swain Williams, son of Frederick G. Williams. _Monday, 14_.--I spent in plowing my garden, while Elder Rigdon was preparing and correcting some matter for the press. Elder Harlow Redfield arrived from Kirtland, Ohio. Footnotes 1. Doctrine and Covenants, sec. cxiv. 2. Doctrine and Covenants, sec. cxv. It will be observed that in verses three and four of this revelation the Lord gives to the Church its official name, "The Church of Jesus Christ of Latter-day Saints." Previous to this the Church had been called "The Church of Christ," "The Church of Jesus Christ," "The Church of God," and by a conference of Elders held at Kirtland in May, 1834, (see Church History, vol. 2, pp. 62-3), it was given the name "The Church of the Latter-day Saints." All these names, however, were by this revelation brushed aside, and since then the official name given in this revelation has been recognized as the true title of the Church, though often spoken of as "The Mormon Church," the "Church of Christ," etc. The appropriateness of this title is self evident, and in it there is a beautiful recognition of the relationship both of the Lord Jesus Christ and of the Saints to the organization. It is "The Church of Jesus Christ." It is the Lord's; He owns it. He organized it. It is the Sacred Depository of His truth. It is His instrumentality for promulgating all those spiritual truths with which He would have mankind acquainted. It is also His instrumentality for the perfecting of the Saints, as well as for the work of the ministry. It is His in all these respects; but it is an institution which also belongs to the Saints. It is their refuge from the confusion and religious doubt of the world. It is their instructor in principle, doctrine, and righteousness. It is their guide in matters of faith and morals. They have a conjoint ownership in it with Jesus Christ, which ownership is beautifully recognized in the latter part of the title. "The Church of Jesus Christ of Latter day Saints," is equivalent to "The Church of Jesus Christ," and "The Church of the Latter-day Saints." 3. Of course what is meant by this statement is that the individuals composing the Church were quite generally Democrats, not that the Church as an organization was democratic or had any politics. 4. It will be observed that the text is silent in relation to what action was taken respecting William E. McLellin, and the Far West Record is silent upon the subject also. In fact the minutes of the trial before the Bishop are not written in that record at all. It is known, however, from other sources that William E. McLellin was finally excommunicated from the Church at Far West. Thence forward he took an active part in the persecution of the Saints in Missouri, and at one time expressed the desire to do violence to the person of Joseph Smith, while the latter was confined in Liberty prison. Subsequently he attempted what he called a reorganization of the Church, and called upon David Whitmer to take the presidency thereof, claiming that he was ordained by Joseph Smith on the 8th of July, 1834, as his (the Prophet Joseph's) successor. The Prophet himself, according to the minutes of the High Council held in Far West, on the 15th of March, 1838, referred to his ordaining of David Whitmer in July, 1834, and this is the account of what he said: "President Joseph Smith, Jun., gave a history of the ordination of David Whitmer which took place in July, 1834, to be a leader or a Prophet to this Church, which (ordination) was on conditions that he (Joseph Smith, Jun.,) did not live to God himself. President Joseph Smith, Jun., approved of the proceedings of the High Council after hearing the minutes of the former councils."--Far West Record, page 108. The minutes of the councils here referred to, and which the Prophet approved, gave account of deposing David Whitmer from the local Presidency of the Church in Missouri. {34} CHAPTER IV. Selection Of Lands In Caldwell And Daviess Counties For Settlement--Adam-Ondi-Ahman. [Sidenote: The Prophet Leaves Far West to Locate Settlements.] _Friday, May 18_.--I left Far West, in company with Sidney Rigdon, Thomas B. Marsh, David W. Patten, Bishop Partridge, Elias Higbee, Simeon Carter, Alanson Ripley, and many others, for the purpose of visiting the north country, and laying off a stake of Zion; making locations, and laying claim to lands to facilitate the gathering of the Saints, and for the benefit of the poor, in upholding the Church of God. We traveled to the mouth of Honey Creek, which is a tributary of Grand river, where we camped for the night. We passed through a beautiful country the greater part of which is prairie, and thickly covered with grass and weeds, among which is plenty of game, such as deer, turkey, and prairie hen. We discovered a large, black wolf, and my dog gave him chase, but he outran us. We have nothing to fear in camping out, except the rattlesnake, which is native to this country, though not very numerous. We turned our horses loose, and let them feed on the prairie. [Sidenote: The Prophet and Party Reach Tower Hill.] _Saturday, 19_.--This morning we struck our tents and formed a line of march, crossing Grand River at the mouth of Honey Creek and Nelson's Ferry. Grand River is a large, beautiful, deep and rapid stream, during the high waters of Spring, and will undoubtedly admit of navigation by steamboat and other water craft. At the mouth of Honey Creek is a good landing. We pursued our course up the river, {35} mostly through timber, for about eighteen miles, when we arrived at Colonel Lyman Wight's home. He lives at the foot of Tower Hill (a name I gave the place in consequence of the remains of an old Nephite altar or tower that stood there), where we camped for the Sabbath. [Sidenote: Adam-ondi-Ahman.] In the afternoon I went up the river about half a mile to Wight's Ferry, accompanied by President Rigdon, and my clerk, George W. Robinson, for the purpose of selecting and laying claim to a city plat near said ferry in Daviess County, township 60, ranges 27 and 28, and sections 25, 36, 31, and 30, which the brethren called "Spring Hill," but by the mouth of the Lord it was named Adam-ondi-Ahman, [1] because, said He, it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel the Prophet. [2] {36} _Sunday, 20_.--This day was spent by our company principally at Adam-ondi-Ahman; but near the close of the day, we struck our tents, and traveled about six miles north and encamped for the night with Judge Morin and company, who were also traveling north. _Monday, 21_.--This morning, after making some locations in this place, which is in township 61, ranges 27 and 28, we returned to Robinson's Grove, about two miles, to secure some land near Grand River, which we passed the day previous; and finding a mistake in the former survey, I sent the surveyor south five or six miles to obtain a correct line, while some of us tarried to obtain water for the camp. [Sidenote: Council called to determine Location of Settlements.] In the evening, I called a council of the brethren, to know whether it was wisdom to go immediately into the north country, or tarry here and here-abouts, to secure land on Grand River, etc. The brethren spoke their minds freely on the subject, when I stated to the council that I felt impressed to tarry and secure all the land near by, that is not secured between this and Far West, especially on Grand River. President Rigdon concurred, and the council voted unanimously to secure the land on Grand River, and between this and Far West. Elders Kimball and Hyde this day (21st May) arrived at Kirtland from England. [Sidenote: American Antiquities Discovered.] _Tuesday, 22_.--President Rigdon went east with a company, and selected some of the best locations in the county, [3] and returned with a good report of that vicinity, and with information of {37} valuable locations which might be secured. Following awhile the course of the company, I returned to camp in Robinson's Grove, and thence went west to obtain some game to supply our necessities. We discovered some antiquities about one mile west of the camp, consisting of stone mounds, apparently erected in square piles, though somewhat decayed and obliterated by the weather of many years. These mounds were probably erected by the aborigines of the land, to secrete treasures. We returned without game. [Sidenote: Varied Movements of the Prophet's Company.] _Wednesday, 23_.--We all traveled east, locating lands, to secure a claim, on Grove Creek, and near the City of Adam-ondi-Ahman. Towards evening I accompanied Elder Rigdon to Colonel Wight's, and the remainder of the company returned to their tents. _Thursday, 24_.--This morning the company returned to Grove Creek to finish the survey, accompanied by President Rigdon and Colonel Wight, and I returned to Far West. _Friday, 25_.--The company went up Grand River and made some locations. In the afternoon they struck their tents and removed to Colonel Wight's. _Saturday, 26_.--The company surveyed lands on the other side of the river opposite Adam-ondi-Ahman. _Sunday, 27_.--The company locating lands spent the day at Colonel Wight's. _Monday, 28_.--The company started for home (Far West), and I left Far West the same day in company with Brother Hyrum Smith and fifteen or twenty others, to seek locations in the north, and about noon we met President Rigdon and his company going into the city, where they arrived the same evening. [Sidenote: Birth of Alexander Hale Smith.] President Hyrum Smith returned to Far West on the 30th, and I returned on the 1st of June, on account of my family, for I had a son born unto me. [4] {38} [Sidenote: The Prophet's Return to Adam-ondi-Ahman.] _Monday, June 4_.--I left Far West with President Rigdon, my brother Hyrum and others for Adam-ondi-Ahman, and stayed at Brother Moses Dailey's over night; and on the morning of the 5th, went to Colonel Lyman Wight's in the rain. We continued surveying, building houses, day after day, for many days, until the surveyor had completed the city plat. _Monday, June 11_.--President Joseph Fielding was married to Hannah Greenwood, Preston, England. _June 16_.--My uncle, John Smith, and family, with six other families, arrived in Far West, all in good health and spirits. I counseled them to settle at Adam-ondi-Ahman. _Minutes of the Meeting which Organized the Stake of Zion called Adam-ondi-Ahman_. Adam-ondi-Ahman, Missouri, Daviess county, June 28, 1838. A conference of Elders and members of the Church of Jesus Christ of Latter-day Saints was held in this place this day, for the purpose of organizing this Stake of Zion, called Adam-ondi-Ahman. The meeting convened at 10 o'clock a. m., in the grove near the house of Elder Lyman Wight. President Joseph Smith, Jun., was called to the chair. He explained the object of the meeting, which was to organize a Presidency and High Council to preside over this Stake of Zion, and attend to the affairs of the Church in Daviess county. It was then moved, seconded and carried by the unanimous voice of the assembly, that John Smith [5] should act as President of the Stake of Adam-ondi-Ahman. Reynolds Cahoon was unanimously chosen first counselor, and Lyman Wight second counselor. After prayer the presidents ordained Elder Wight as second counselor. Vinson Knight was chosen acting Bishop _pro tempore_ by the unanimous voice of the assembly. President John Smith then proceeded to organize the High Council. The councilors were chosen according to the following order, by a unanimous vote: John Lemon, first; Daniel Stanton, second; Mayhew Hillman, third; Daniel Carter, fourth; Isaac Perry, fifth; Harrison Sagers, sixth; Alanson Brown, seventh; Thomas Gordon, eighth; Lorenzo D. {39} Barnes, ninth; George A. Smith, tenth; Harvey Olmstead, eleventh; Ezra Thayer, twelfth. After the ordination of the councilors who had not previously been ordained to the High Priesthood, President Joseph Smith, Jun., made remarks by way of charge to the presidents and counselors, instructing them in the duties of their callings, and the responsibility of their stations, exhorting them to be cautious and deliberate in all their councils, and be careful and act in righteousness in all things. President John Smith, Reynolds Cahoon, and Lyman Wight then made some remarks. Lorenzo D. Barnes was unanimously chosen clerk of this Council and Stake. After singing the well known hymn, Adam-ondi-Ahman, the meeting closed by prayer by President Cahoon, and a benediction by President Joseph Smith, Jun. Lorenzo D. Barnes, Isaac Perry, Clerks. [Sidenote: Description of Adam-ondi-Ahman.] Adam-ondi-Ahman is located immediately on the north side of Grand River, in Daviess county, Missouri, about twenty-five miles north of Far West. It is situated on an elevated spot of ground, which renders the place as healthful as any part of the United States, and overlooking the river and the country round about, it is certainly a beautiful location. [6] {40} _June 28_.--This day Victoria was crowned queen of England. Footnotes 1. See Doctrine and Covenants, sec. 116. This is not the first time that the name or phrase "Adam-ondi-Aham" is used in the revelations of the Lord. Some six years before this, viz., in the year 1832, it is used incidentally in one of the revelations where the Lord in addressing a number of the brethren who had been ordained to the High Priesthood, said that notwithstanding the tribulations through which they should pass, He had so ordered events that they might come unto the crown prepared for them, "and be made rulers over many kingdoms, saith the Lord God, the Holy One of Zion, who hath established the foundations of _Adam-ondi-Ahman_." (Doctrine and Covenants, sec. lxxviii:15). Some years afterwards, viz., in 1835, W. W. Phelps composed his beautiful hymn bearing the name of Adam-ondi-Ahman, which was first published in the _Messenger and Advocate_ (No. 9, vol. I); see also History of the Church, Vol. II, p 365. This hymn was a great favorite among the early Saints, although they, perhaps, did not understand at that time the significance of the name, nor even now do they understand its full significance. All that is known of its meaning is what the Lord revealed to the Prophet, viz., that it is significant of the fact that it designates the place where the Lord will come and meet with His people as described by Daniel the Prophet. 2. Daniel's description of the events here referred to is found in the 7th chapter of his prophecies. The description is very imposing, hence I quote it: "I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him, and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. * * * * * * I saw in the might visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away, and His kingdom that which shall not be destroyed." The prophet Daniel also saw in this connection that earthly powers would make war upon thy Saints and prevail against them--until the Ancient of Days should come. "And [then] the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey Him." 3. This most likely was Livingstone county, which borders both Daviess and Caldwell counties on the east. 4. The birth of the son took place on the 2nd of June. It was Alexander Hale Smith. 5. The Prophet's uncle, who had but recently arrived at "Diahman." 6. Perhaps the following more detailed description of Adam-ondi-Ahman, as also the allusion to at least one stirring event which occurred there in the past, may not be without interest: Adam-ondi-Ahman, or "Diahman," as it is familiarly known to the Saints, is located on the north bank of Grand River. It is situated, in fact, in a sharp bend of that stream. The river comes sweeping down from the northwest and here makes a sudden turn and runs in a meandering course to the northeast for some two or three miles, when it as suddenly makes another bend and flows again to the southeast. Grand River is a stream that has worn a deep channel for itself, and left its banks precipitous; but at "Diahman" that is only true of the south bank. The stream as it rushes from the northwest, strikes the high prairie land which at this point contains beds of limestone, and not being able to cut its way through, it veered off to the northeast, and left that height of land standing like palisades which rise very abruptly from the stream to a height of from fifty to seventy-five feet. The summit of these bluffs is the common level of the high rolling prairie, extending off in the direction of Far West. The bluffs on the north bank recede some distance from the stream, so that the river bottom at this point widens out to a small valley. The bluffs on the north bank of the river are by no means as steep as those on the south, and are covered with a light growth of timber. A ridge runs out from the main line of the bluffs into the river bottom some two or three hundred yards, approaching the stream at the point where the bend of the river is made. The termination of the bluff is quite abrupt, and overlooks a considerable portion of the river bottom. On the brow of the bluff stood the old stone altar, and near the foot of it was built the house of Lyman Wight. When the altar was first discovered, according to those who visited it frequently, it was about sixteen feet long, by nine or ten feet wide, having its greatest extent north and south. The height of the altar at each end was some two and a half feet, gradually rising higher to the center, which was between four and five feet high--the whole surface being crowning. Such was the altar at "Diahman" when the Prophet's party visited it. Now, however, it is thrown down, and nothing but a mound of crumbling stones mixed with soil, and a few reddish boulders mark the spot which is doubtless rich in historic events. It was at this altar, according to the testimony of Joseph Smith, that the patriarchs associated with Adam and his company, assembled to worship their God. Here their evening and morning prayer ascended to heaven with the smoke of the burning sacrifice, prophetic and symbolic of the greater sacrifice then yet to be, and here angels instructed them in heavenly truths. North of the ridge on which the ruins of the altar were found, and running parallel with it, is another ridge, separated from the first by a depression varying in width from fifty to a hundred yards. This small valley with the larger one through which flows Grand River, is the valley of Adam-ondi-Ahman. Three years previous to the death of Adam, declares one of the Prophet Joseph's revelations, the Patriarchs Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, together with all their righteous posterity, were assembled in this valley we have described, and their common father, Adam, gave them his last blessing. And even as he blessed them, the heavens were opened, and the Lord appeared, and in the presence of God, the children or Adam arose and blessed him, and called him Michael, the Prince, the Archangel. The Lord also blessed Adam, saying: "I have set thee to be the head--a multitude of nations shall come of thee, and thou art a prince over them for ever." So great was the influence of this double blessing upon Adam, that, though bowed down with age, under the outpouring of the Spirit of God, he predicted what should befall his posterity to their latest generation. (Doctrine and Covenants, sec. cvii). Such is one of the great events which occurred on this old historic land of Adam-ondi-Ahman. {41} CHAPTER V. Independence Day At Far West--Sundry Events And Revelations--Epistle Of David W. Patten. [Sidenote: Celebration of Independence Day at Far West.] _July 4_.--The day was spent in celebrating the Declaration of Independence of the United States of America, and also by the Saints making a "Declaration of Independence" from all mobs and persecutions which have been inflicted upon them, time after time, until they could bear it no longer; having been driven by ruthless mobs and enemies of truth from their homes, and having had their property confiscated, their lives exposed, and their all jeopardized by such barbarous conduct. The corner stones of the Houses of the Lord, agreeable to the commandments of the Lord unto us, given April 26, 1838, were laid. [Sidenote: The Officers.] Joseph Smith, Jun., was president of the day; Hyrum Smith, vice-president; Sidney Rigdon, orator; Reynolds Cahoon, chief marshal; George M. Hinckle and J. Hunt, assistant marshals; and George W. Robinson, Clerk. [Sidenote: The Procession.] The order of the day was splendid. The procession commenced forming at 10 o'clock a. m., in the following order: First, the infantry (militia); second, the Patriarchs of the Church; the president, vice-president, and orator; the Twelve Apostles, presidents of the stakes, and High Council; Bishop and counselors; architects, ladies and gentlemen. The cavalry brought up the rear of the large procession, which marched to music, and formed a circle, with the ladies in front, round the excavation. The southeast corner stone of the Lord's House in Far West, Missouri, was then laid by the {42} presidents of the stake, assisted by twelve men. The southwest corner, by the presidents of the Elders, assisted by twelve men. The northwest corner by the Bishop, assisted by twelve men. The northeast corner by the president of the Teachers, assisted by twelve men. This house is to be one hundred and ten feet long, and eighty feet broad. [Sidenote: The Oration.] The oration was delivered by President Rigdon, [1] at the close of which was a shout of Hosanna, and a song, composed for the occasion by Levi W. Hancock, was sung by Solomon Hancock. The most perfect order prevailed throughout the day. [2] {43} [Sidenote: A Word from Elders Kimball and Hyde.] _July 6_.--This day I received a letter from Heber C. Kimball and Orson Hyde, dated at Kirtland, Ohio, expressing their good feelings, firmness in the faith and prosperity. Also another letter from my brother Don Carlos Smith, as follows: Nine Miles From Terre Haute, Indiana. _Brother Joseph_:--I sit down to inform you of our situation at the present time. I started from Norton, Ohio, the 7th of May, in company with father, William, Wilkins Jenkins Salisbury, William McClary and Lewis Robbins, and families, also Sister Singly. We started with fifteen horses, seven wagons, and two cows. We have left two horses by the way sick, and a third horse (our main dependence) was taken lame last evening, and is not able to travel, and we have stopped to doctor him. We were disappointed on every hand before we started in getting money. We got no assistance whatever, only as we have taken in Sister Singly, and she has assisted us as far as her means extended. We had, when we started, $75 in money. We sold the two cows for $13.50 per cow. We have sold of your goods to the amount of $45.74, and now we have only $25 to carry twenty-eight souls and thirteen horses five hundred miles. We have lived very close and camped out at night, notwithstanding the rain and cold, and my baby only two weeks old when we started. Agnes [3] is very feeble; father and mother are not well and very much fatigued; mother has a severe cold, and in fact it is nothing but the prayer of faith and the power of God, that will sustain them and bring them through. Our courage is good, and I think we shall be brought through. I leave it with you and Hyrum to devise some way to assist us to some more expense money. We have unaccountably bad roads, had our horses down in the mud, and broke one wagon tongue and thills, and broke down the carriage twice, and yet we are all alive and encamped on a dry place for almost the first time. Poverty is a heavy load, but we are all obliged to welter under it. It is now dark and I close. May the Lord bless you all, and bring us together, is my prayer. Amen. All the arrangements that brother Hyrum left for getting money failed; they did not gain us one cent. Don C. Smith. {44} [Sidenote: Missing Revelations.] The three revelations [4] which I received January 12, 1838, the day I left Kirtland, were read in the public congregation at Far West; and the same day I inquired of the Lord, "O Lord! Show unto thy servant how much thou requirest of the properties of thy people for a tithing," and received the following answer, which was also read in public: _Revelation, Given at Far West, July 8, 1838_. [5] 1. Verily, thus saith the Lord, I require all their surplus property to be put into the hands of the Bishop of my Church of Zion, 2. For the building of mine house, and for the laying of the foundation of Zion and for the Priesthood, and for the debts of the Presidency of my Church; 3. And this shall be the beginning of the tithing of my people; 4. And after that, those who have thus been tithed, shall pay one-tenth of all their interest annually; and this shall be a standing law unto them forever, for my holy Priesthood, saith the Lord. 5. Verily I say unto you, it shall come to pass, that all those who gather unto the Land of Zion shall be tithed of their surplus properties, and shall observe this law, or they shall not be found worthy to abide among you. 6. And I say unto you, if my people observe not this law, to keep it holy, and by this law sanctify the land of Zion unto me, that my statutes and my judgments may be kept thereon, that it may be most holy, behold, verily I say unto you, it shall not be a land of Zion unto you; 7. And this shall be an ensample unto all the stakes of Zion. Even so. Amen. Also I received the following: _Revelation, given July 8, 1838, making known the disposition of the properties tithed as named in the preceding revelation_. [6] Verily, thus saith the Lord, the time is now come that it shall be disposed of by a council composed of the First Presidency of my Church, and of the bishop and his council, and by my High Council, and by mine own voice unto them, saith the Lord. Even so. Amen. {45} Also I received the following: _Revelation given to William Marks, Newel K. Whitney, Oliver Granger and others, at Far West, July 8, 1838_. [7] 1. Verily thus saith the Lord unto my servant William Marks, and also unto my servant N. K. Whitney, let them settle up their business speedily and journey from the land of Kirtland, before I, the Lord, send again the snows upon the earth; 2. Let them awake, and arise, and come forth, and not tarry, for I, the Lord, command it; 3. Therefore if they tarry it shall not be well with them. 4. Let them repent of all their sins, and of all their covetous desires, before me, saith the Lord, for what is property unto me, saith the Lord? 5. Let the properties of Kirtland be turned out for debts, saith the Lord. Let them go, saith the Lord, and whatsoever remaineth, let it remain in your hands, saith the Lord; 6. For have I not the fowls of heaven, and also the fish of the sea, and the beasts of the mountains? Have I not made the earth? Do I not hold the destinies of all the armies of the nations of the earth? 7. Therefore will I not make solitary places to bud and to blossom, and to bring forth in abundance, saith the Lord? 8. Is there not room enough upon the mountains of Adam-ondi-Ahman, and on the plains of Olaha Shinehah, or the land where Adam dwelt, that you should covet that which is but the drop, and neglect the more weighty matters? 9. Therefore come up hither unto the land of my people, even Zion. 10. Let my servant William Marks be faithful over a few things, and he shall be ruler over many. Let him preside in the midst of my people in the city of Far West, and let him be blessed with the blessings of my people. 11. Let my servant N. K. Whitney be ashamed of the Nicholatine band and of all their secret abominations, and of all his littleness of soul before me, saith the Lord, and come up to the land of Adam-ondi-Ahman, and be a Bishop unto my people, saith the Lord, not in name but in deed, saith the Lord. 12. And again, I say unto you, I remember my servant Oliver Granger, behold, verily I say unto him, that his name shall be had in sacred remembrance from generation to generation, for ever and ever, saith the Lord. 13. Therefore let him contend earnestly for the redemption of the {46} First Presidency of my Church, saith the Lord, and when he falls he shall rise again, for his sacrifice shall be more sacred unto me, than his increase, saith the Lord; 14. Therefore let him come up hither speedily, unto the land of Zion, and in the due time he shall be made a merchant unto my name, saith the Lord, for the benefit of my people; 15. Therefore let no man despise my servant Oliver Granger, but let the blessings of my people be on him for ever and ever. 16. And again, verily I say unto you, let all my servants in the land of Kirtland remember the Lord their God, and mine house also, to keep and preserve it holy, and to overthrow the money changers in mine own due time, saith the Lord. Even so. Amen. Also I received the following: _Revelation given at Far West, July 8, 1838, in answer to the question, Show unto us thy will O Lord concerning the Twelve_. [8] 1. Verily, thus saith the Lord, let a conference be held immediately, let the Twelve be organized, and let men be appointed to supply the place of those who are fallen. 2. Let my servant Thomas remain for a season in the land of Zion, to publish my word. 3. Let the residue continue to preach from that hour, and if they will do this in all lowliness of heart, in meekness and humility, and long-suffering, I, the Lord, give unto them a promise that I will provide for their families, and an effectual door shall be opened for them, from henceforth; 4. And next spring let them depart to go over the great waters, and there promulgate my gospel, the fullness thereof, and bear record of my name. 5. Let them take leave of my Saints in the city Far West, on the {47} 26th day of April next, on the building spot of my house, saith the Lord. 6. Let my servant John Taylor, and also my servant John E. Page, also my servant Wilford Woodruff, and also my servant Willard Richards, be appointed to fill the places of those who have fallen, and be officially notified of their appointment. _Minutes of a Meeting of the Twelve_. Far West, July 9, 1838, a conference of the Twelve Apostles assembled at Far West, agreeable to the revelation, given July 8, 1838. Present, Thomas B. Marsh, David W. Patten, Brigham Young, Parley P. Pratt and William Smith. T. B. Marsh, presiding. Resolved 1st. That the persons who are to fill the places of those who are fallen, be immediately notified to come to Far West; as also, those of the Twelve who are not present. Resolved 2nd. That Thomas B. Marsh notify Wilford Woodruff, that Parley P. Pratt notify Orson Pratt, and that President Rigdon notify Willard Richards, who is now in England. Voted that President Marsh publish the same in next number of _The Elders' Journal_. President Rigdon gave some counsel concerning the provisions necessary to be made for the families of the Twelve, while laboring in the cause of their Redeemer, advising them to instruct their converts to move without delay to the places of gathering, and there to strictly attend to the law of God. T. B. Marsh, President. G. W. Robinson, Clerk. _Tuesday, 10_.--About this time I visited Adam-ondi-Ahman in company with President Rigdon, Brother Hyrum, and George W. Robinson. [Sidenote: The Disposition of Public Church Properties.] _Thursday, 26_.--The First Presidency, High Council, and Bishop's court assembled at Far West to dispose of the public properties of the Church in the hands of the Bishop, many of the brethren having consecrated their surplus property according to the revelations. It was agreed that the First Presidency should keep all their properties that they could dispose of to advantage, for their support, and the remainder be put into the hands of the Bishop or Bishops, according to the commandments. {48} Moved, seconded, and carried unanimously: "First--That the First Presidency shall have their expenses defrayed in going to, and returning from Adam-ondi-Ahman; equally by the Bishop of each place. "Second--That all the traveling expenses of the First Presidency shall be defrayed. "Third--That the Bishop be authorized to pay orders coming from the east, inasmuch as they will consecrate liberally, but this is to be done under the inspection of the First Presidency. "Fourth--That the First Presidency shall have the prerogative to direct the Bishop as to whose orders shall or may be paid by him in this place, or in his jurisdiction. "Fifth--That the Bishop of Zion receive all consecrations from those living east, west, and south, who are not in the jurisdiction of a Bishop of any other stake. "Sixth--That we use our influence to put a stop to the selling of liquors in the city Far West, or in our midst, that our streets may not be filled with drunkenness; and that we use our influence to bring down the price of provisions. "Seventh--That Brother William W. Phelps be requested to draw up a petition to locate the county seat at Far West." [Sidenote: Arrival of Saints from Canada.] _Saturday, 28_.--I left Far West for Adam-ondi-Ahman, in company with President Rigdon, to transact some important business, and to settle some Canadian brethren in that place, as they are emigrating rapidly to this land from all parts of the country. Elder Babbitt, with his company from Canada has arrived, and Brother Theodore Turley is with him. _Sunday, 29_.--Elders Kimball and Hyde having just returned from England, preached in Far West. _Monday, 30_.--The circuit court sat in Far West, Judge King presiding. I returned this evening from Adam-ondi-Ahman to Far West, with President Rigdon. _Tuesday, 31_.--Attended the circuit court awhile, and received a visit from Judge King. [Sidenote: Publication of the _Elders' Journal_.] Some time in July we succeeded in publishing the third {49} number of the _Elders' Journal_; Joseph Smith, Jun., editor; Thomas B. Marsh, printer and publisher. In this number of the _Journal_ was published the following Epistle of David W. Patten, one of the Twelve Apostles of the last days: _The Epistle of Elder David W. Patten_. _To the Saints Scattered Abroad_: Dear Brethren:--Whereas many have taken in hand to set forth the kingdom of God on earth, and have testified of the grace of God, as given unto them to publish unto you, I also feel it my duty to write unto you, touching the grace of God given unto me, to you-ward, concerning the dispensation we have received, which is the greatest of all dispensations, and has been spoken of by the mouth of all the holy Prophets since the world began. In this my communication to you, I design to notice some of these prophecies. Now, the Apostle Paul says on this wise: "For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fullness of the Gentiles be come in. And so all Israel shall be saved: as it is written, There shall come out of Sion the Deliverer, and shall turn away ungodliness from Jacob." What is it that he says? "For I would not have you ignorant." Ignorant of what? Why of this mystery, that blindness in part had happened unto Israel. And to what end? Why, that salvation might come unto the Gentiles. "Now if the fall of them be the riches of the world, and the diminishing of them the riches of the Gentiles; how much more their fullness!" "For I speak to you Gentiles, inasmuch as I am the Apostle of the Gentiles, I magnify mine office." (See Rom., xi:12, 13). Now we are to understand the Apostle, as speaking of the return of Israel, when he said, "How much more their fullness," in their return. "For I would not have you ignorant concerning this matter," that blindness will depart from them in the day that the fullness of the Gentiles is come in. And the reason is very obvious, because it is said, that "Out of Sion shall come the deliverer;" and for what cause? Why? That the word of God might be fulfilled, that this deliverer might, through the grace and mercy of God, "turn away ungodliness from Jacob." This work evidently commences at the time God begins to take the darkness from the minds of Israel, for this will be the work of God by the deliverer, for He shall turn away ungodliness from the whole family of Jacob, "for this is my covenant unto them, when I shall take away their sins." {50} Now, then, we can see that this deliverer is a kind of harbinger or forerunner, that is, one that is sent to prepare the way for another, and this deliverer is such a one, for he comes to turn away ungodliness from Jacob, consequently he must receive a dispensation and an authority suitable to his calling, or he could not turn away ungodliness from Jacob, nor fulfill the Scriptures. But the words of the prophets must be fulfilled, and in order to do this, to this messenger must be given the dispensation of the fullness of times, according to the prophets. For Paul says again, in speaking of the dispensation of the fullness of times, "Having made known unto us the mystery of His will, according to His good pleasure, which He hath purposed in Himself: that in the dispensation of the fullness of times, He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in Him." (Ephesians, 1:9). And Isaiah says, "And it shall come to pass in that day, that the Lord shall set His hand again the second time to recover the remnant of His people." (chapter xi:11). Now is the time that the deliverer shall come out of Zion and turn away ungodliness from the house of Israel. Now the Lord has said that He would set His hand the second time, and we ask, for what, but to recover the house of Jacob? For what have they fallen? Most assuredly they have broken the covenant that God had made with their fathers, and through their fathers with them. For Paul says, "Thou wilt say then, The branches were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not highminded, but fear."--Rom., xi:18, 20. Now it is evident that the Jews did forsake the Lord, and by that means they broke the covenant, and now we see the need of the Lord setting His hand the second time to gather His people according to Eph., i:10, "That in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth." Now, I ask, what is a dispensation? I answer, it is power and authority to dispense the word of God, and to administer in all the ordinances thereof. This is what we are to understand by it, for no man ever had the Holy Ghost to deliver the Gospel, or to prophesy of things to come, but had liberty to fulfill his mission; consequently the argument is clear; for it proves itself; nevertheless I will call on the Scriptures to prove the assertion: "If ye have heard of the dispensation of the grace of God, which is given me to you-ward: how that by revelation he made known unto me the mystery; (as I wrote afore in few words)." (Ephesians, iii:2.) And also, Colossians, i:25. "Whereof I am made a minister, according to the dispensation of God which is given to me for {51} you, to fulfill the word of God." It is evident, then, that the dispensation given to the Apostle came to him by revelation from God. Then by this we may understand, in some degree, the power by which he spake, and also the dispensation of the fullness of times. Now this, at first thought, would appear very small to some who are not acquainted with the order of God from the beginning; but when we take under consideration the plan of God for the salvation of the world, we can readily see that plan carried out most faithfully in all its bearings. Soon after the fall of Adam, the plan of salvation was made known to him of God Himself; who in like manner, in the meridian of time, revealed the same in sending His first begotten Son Jesus Christ, who also revealed the same to the Apostles; and God raised him from the dead to perfect the plan, and the Apostles were made special witnesses of that plan, and testified that in the dispensation of the fullness of times, God would gather together in one all things in Christ, whether they be things in heaven, or things on the earth. Now the thing to be known is, what the fullness of times means, or the extent or authority thereof. It means this, that the dispensation of the fullness of times is made up of all the dispensations that ever have been given since the world began, until this time. Unto Adam first was given a dispensation. It is well known that God spake to him with His own voice in the garden, and gave him the promise of the Messiah. And unto Noah also was a dispensation given; for Jesus said, "As it was in the days of Noah, so shall it be also in the days of the Son of man;" and as the righteous were saved then, and the wicked destroyed, so it will be now. And from Noah to Abraham, and from Abraham to Moses, and from Moses to Elias, and from Elias to John the Baptist, and from then to Jesus Christ, and from Jesus Christ to Peter, James, and John, the Apostles--all received in their time a dispensation by revelation from God, to accomplish the great scheme of restitution, spoken of by all the holy prophets since the world began; the end of which is the dispensation of the fullness of times, in the which all things shall be fulfilled that have been spoken of since the earth was made. Now the question is, unto whom is this dispensation to be given? Or by whom to be revealed? The answer is, to the deliverer that is to come out of Zion, and be given to him by the angel of God. "And I saw another angel, fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him: for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters." (Revelation, xiv:6, 7). Now observe, this {52} angel delivers the everlasting Gospel to man on the earth, and that, too, when the hour of the judgments of God had come on the generation in which the Lord should set His hand the second time to gather His people, as stated above. Now we have learned that this deliverer must be clothed with the power of all the other dispensations, or his dispensation could not be called the dispensation of the fullness of times, for this it means, that all things shall be revealed both in heaven and on earth; for the Lord said there is nothing secret that shall not be revealed, or hid that shall not come abroad, and be proclaimed upon the house top, and this may with propriety be called the fullness of times. The authority connected with the ordinances, renders the time very desirable to the man of God, and renders him happy amidst all his trials and afflictions. To such a one through the grace of God we are indebted for this dispensation, as given by the angel of the Lord. But to what tribe of Israel was it to be delivered? We answer, to Ephraim, because to him were the greater blessings given. For the Lord said to his father Joseph, A seer shall the Lord thy God raise up of the fruit of thy loins, and he shall be a choice seer unto the fruit of thy loins. Yea, he truly said, Thus saith the Lord, a choice seer will I raise up out of the fruit of thy loins, and he shall be esteemed highly, and unto him will I give commandment that he shall do a work for the fruit of thy loins, his brethren, which shall be of great worth unto them, even to the bringing of them to the knowledge of the covenants which I have made with their fathers. And I will give unto him a commandment that he shall do none other work save the work which I shall command him, and I will make him great in mine eyes, for he shall do my work, and he shall be great like unto Moses; and out of weakness he shall be made strong, in that day when my work shall commence among all people, unto the restoring of the house of Israel, saith the Lord. And thus prophesied Joseph, saying--Behold, that seer will the Lord bless, and they that seek to destroy him shall be confounded. Behold, I am sure of the fulfillment of this promise, and his name shall be called after the name of his father, and he shall be like unto me, for the thing which the Lord shall bring forth by his hand, by the power of the Father, shall bring forth my people unto salvation. And thus prophesied Joseph, "I am sure of this thing, even as I am sure of the promise of Moses." (II Nephi, iii; 6-16). And again, Jesus says, as recorded in the Book of Mormon, page 526: "Behold my servant shall deal very prudently; he shall be exalted and extolled, and be very high. As many as were astonished at thee. * * * So shall he sprinkle many nations; the kings shall shut their mouths at him, for that which had been told them shall they see; and that which {53} they had not heard shall they consider." Upon this servant is bestowed the keys of the dispensation of the fullness of times, that from him the Priesthood of God, through our Lord Jesus Christ, might be given to many, and the order of this dispensation established on the earth. And to the Church He has said by commandment, "Wherefore, meaning the Church, thou shalt give heed unto all his words and commandments, which he shall give unto you as he receiveth them, walking in all holiness before me; for his word ye shall receive as if from my own mouth, in all patience and faith; for by doing these things, the gates of hell shall not prevail against you."--Doctrine and Covenants, sec. xxi. Now, my readers, you can see in some degree the grace given to this man of God, to us-ward: that we, by the great mercy of God, should receive from under his hands, the Gospel of Jesus Christ, having the promise of partaking of the fruit of the vine on the earth with him, and with the holy Prophets and Patriarchs, our fathers. For those holy men are angels now; and these are they who make the fullness of times complete with us; and they who sin against this authority given to him (the aforementioned man of God), sin not against him only, but against Moroni, who holds the keys of the stick of Ephraim [Book of Mormon], and also Elias, who holds the keys of bringing to pass the restitution of all things, and also John, the son of Zacharias, which Zacharias Elias visited, and gave promise that he should have a son, and his name should be John, and he should be filled with the spirit of Elias, which John I have sent unto you, my servants Joseph Smith, Jun., and Oliver Cowdery, to ordain you to this first Priesthood, even as Aaron; and also Elijah who holds the keys of committing the power to turn the hearts of the fathers to the children, and the hearts of the children to the fathers, that the whole earth may not be smitten with a curse; and also Joseph and Jacob and Isaac and Abraham, your fathers, by whom the promises remain; and also Michael, or Adam, the Father of all, the Prince of all, the Ancient of Days; and also Peter and James and John, whom I have sent unto you, by whom I have ordained you, and confirmed you to be Apostles and especial witnesses of my name, and bear the keys of your ministry, and of the same things I revealed unto them, unto whom I have committed the keys of my kingdom, and a dispensation of the Gospel for the last times, and for the fullness of times, in the which I will gather together in one all things, both which are in heaven, and which are on earth. (Doctrine and Covenants, sec. xxvii.) Therefore, brethren, beware concerning yourselves, that you sin not against the authority of this dispensation, nor think lightly of those whom God has counted worthy for so great a calling, and for whose {54} sake He hath made them servants unto you, that you might be made the heirs of God to inherit so great a blessing, and be prepared for the great assembly, and sit there with the Ancient of Days, even Adam our father, who shall come to prepare you for the coming of Jesus Christ our Lord; for the time is at hand, therefore gather up your effects, and gather together upon the land which the Lord has appointed for your safety. David W. Patten. Footnotes 1. The oration soon afterwards appeared in _The Far West_, a periodical published at Liberty, Clay County, Missouri. It was also published in pamphlet form from the office of the "_Elders' Journal_." (See statement of Ebenezer Robinson in _The Return_, vol. 1, p. 170). This oration by Sidney Rigdon has always been severely criticized as containing passages that were ill-advised and vehemently bitter. Especially those passages which threatened a war of extermination upon mobs should they again arise to plague the Saints. But when such criticism is made, the rank injustice, the destruction of property and the outrages committed upon the persons of many of the members of the Church, by the Jackson county mob, should also be remembered. Also the failure on the part of the officers of the State to protect the Saints in the enjoyment of their civil and religious liberties or even to return them to their homes in Jackson county--from which failure to magnify the law the Saints were still suffering. When, therefore, they saw mobocracy again threatening them, it is small wonder if they gave way for a moment to anger, and denounced in strong terms those who were likely to disturb their peace and repeat the outrages under which they had so long suffered. 2. Following this account of the 4th of July celebration at Far West the Prophet in his history, as heretofore published, takes up the account of the organization of "Kirtland Camp," an organization effected by the First Seven Presidents of the Seventies, assisted by Elder Hyrum Smith. The object of the organization was to move the Saints, who desired to go, in a body, from Kirtland to Missouri. The Prophet in his history gives an account, as already stated, of the organization of this camp and its departure from Kirtland. Then from day to day as more or less important events took place in the camp, he records such events in his own personal history, with the result that his narrative is frequently interrupted by brief paragraphs from the camp's Journal. But as we have the full daily journal of the camp's progress from Kirtland to Far West, written in a most careful and commendable style by the camp's Historian, Elias Smith, it has been decided to publish the history of the camp from the time it met for organization in Kirtland (March, 1838), until its arrival at Far West, (on the 2nd day of October 1838), without other interruptions; and then omit from the narrative of the Prophet those occasional paragraphs taken from the said journal of the camp. This arrangement will relieve the Prophet's narrative of so many interruptions, and on the other hand it will give an unbroken narrative from an original document of one of the most remarkable organizations and journeys in the early history of the Church. This promised history will be inserted at the point of the Prophet's narrative where the camp arrives at Far West. 3. This refers to Don Carlos Smith's wife, who before her marriage to him in Kirtland, on July 30, 1835, was Agnes Coolbirth. 4. The three revelations here referred to do not appear in the Doctrine and Covenants nor in any other publication. Diligent search also has been made for them through the several packages of Church documents in the Historian's Office, but they have not been found. 5. Doctrine and Covenants, sec. cxix. 6. Doctrine and Covenants, sec. cxx. 7. Doctrine and Covenants, sec. cxvii. 8. Doctrine and Covenants, sec. cxviii. This date, the 8th of July, 1838, is remarkable for the many revelations given. In addition to the foregoing which are printed in the Doctrine and Covenants, in the sections indicated in the foot notes, the following was also received, which is not published in the Doctrine and Covenants nor elsewhere. It is found on file in Package XVI at the Historian's Office: Revelation given July 8, 1838, making known the duty of William W. Phelps and Frederick G. Williams. Verily, thus saith the Lord, in consequence of their transgressions their former standing has been taken away from them, and now, if they will be saved, let them be ordained as Elders in my Church to preach my Gospel and travel abroad from land to land and from place to place, to gather mine elect unto me, saith the Lord, and let this be their labors from henceforth. Amen. {55} CHAPTER VI. The Beginning Of Trouble In Caldwell And Daviess Counties. [Sidenote: The Prophet Rests.] _Wednesday, August 1_.--I tarried at home with my family, also the 2nd and 3rd, to refresh myself after my many late fatigues and arduous duties which I had been called upon to perform. _Sunday, 5_.--I attended meeting. Elder Erastus Snow [1] preached, after which I addressed the congregation, and particularly the Elders, on the principle of wisdom, etc. President Rigdon preached in the afternoon, and several were confirmed, among whom was Frederick G. Williams, who had recently been re-baptized. [Sidenote: Reproof of Canadian Brethren.] _Monday, 6_.--This morning my council met me at my house, to consider the conduct of certain Canada brethren, who had settled on the forks of Grand river, contrary to counsel. On investigation, it was resolved that they must return to Adam-ondi-Ahman, according to counsel, or they would not be considered one with us. [Sidenote: A Citizens' Meeting at Far West.] This day the citizens of Caldwell county assembled at Far West, and organized by calling Elias Higbee to the chair, and appointing George W. Robinson secretary. {56} W. W. Phelps having resigned the office of postmaster, it was voted unanimously that Sidney Rigdon be recommended to the Postmaster General, as the person of our choice to fill the place of W. W. Phelps, as postmaster in this city. In the afternoon, the citizens of Far West assembled in the school house and organized the meeting by calling Judge Elias Higbee to the chair, and appointing George W. Robinson, secretary. I stated to the meeting, that the time had come when it was necessary that we should have a weekly newspaper, to unite the people, and give the news of the day. It was unanimously agreed that such a paper be established, and that President Sidney Rigdon should be the editor. It was also voted that a petition be circulated to locate the county seat at Far West. I addressed the meeting on the propriety of the measure, and also on the duty of the brethren to come into cities to build and live, and carry on their farms out of the cities, according to the order of God. President Rigdon and Brother Hyrum Smith spoke upon the same subject. [Sidenote: Judge Morin's Friendly Warning.] Some two weeks previous to this, Judge Morin, who lived at Mill Port, informed John D. Lee [2] and Levi Stewart, that it was determined by the mob to prevent the "Mormons" from voting at the election on the sixth day of August, and thereby elect Colonel William P. Peniston, who led the mob in Clay county. He also advised them to go prepared for an attack, to stand their ground, and have their rights. The brethren, hoping better things, gave little heed to Judge Morin's friendly counsel, and repaired to the polls at Gallatin, the shire town of Daviess county, without weapons. [Sidenote: Peniston's Harangue.] About eleven o'clock a. m., William P. Peniston mounted a barrel, and harangued the electors for the {57} purpose of exciting them against the "Mormons" saying "The Mormon leaders are a set of horse thieves, liars, counterfeiters, and you know they profess to heal the sick, and cast out devils, and you all know that is a lie." He further said that the members of the Church were dupes, and not too good to take a false oath on any common occasion; that they would steal, and he did not consider property safe where they were; that he was opposed to their settling in Daviess county; and if they suffered the "Mormons" to vote, the people would soon lose their suffrage; "and," said he, addressing the Saints, "I headed a mob to drive you out of Clay county, and would not prevent your being mobbed now." [Sidenote: "Dick" Welding's Row.] Richard (called Dick) Welding, the mob bully, just drunk enough for the occasion, began a discussion with Brother Samuel Brown, by saying, "The Mormons were not allowed to vote in Clay county no more than the negroes," and attempted to strike Brown, who gradually retreated, parrying the blow with his umbrella, while Welding continued to press upon him, calling him a liar, etc., and meanwhile trying to repeat the blow on Brown. Perry Durphy sought to suppress the difficulty by holding Welding's arm, when five or six of the mobbers seized Durphy and commenced beating him with clubs, boards, and crying, "_Kill him, kill him_," when a general scuffle commenced with fists and clubs, the mobbers being about ten to one of the brethren. Abraham Nelson was knocked down, and had his clothes torn off, and while trying to get up was attacked again, when his brother, Hyrum Nelson, ran in amongst them, and knocked the mobbers down with the butt of his whip. Riley Stewart struck Welding on the head, which brought him to the ground. The mob cried out, "Dick Weldin's dead; who killed Dick?" And they fell upon Riley, knocked him down, kicked him, crying, "Kill him, kill him; shoot him," and they would have killed him, had not {58} John L. Butler sprung in amongst them and knocked them down. During about five minutes it was one succession of knock downs, when the mob dispersed to get fire arms. Very few of the brethren voted. Riley, escaping across the river, had his wounds dressed, and returned home. [Sidenote: John L. Butler's speech.] John L. Butler called the brethren together and made a speech, saying, "We are American citizens; our fathers fought for their liberty, and we will maintain the same principles." The authorities of the county finally came to the brethren, and requested them to withdraw, stating that it was a premeditated thing to prevent the "Mormons" from voting. [Sidenote: Gathering of the Mob.] The brethren held a council about one-fourth of a mile out of town, where they saw mob recruits coming in, in small parties, from five and ten, to twenty-five in number cursing and swearing, and armed with clubs, pistols, dirks, and some guns. The brethren not having arms, thought it wisdom to return to their farms, collect their families, and hide them in a thicket of hazel bush, which they did, and stood guard around them through the night, while the women and children lay on the ground in the rain. [Sidenote: Reports of Gallatin Trouble Reach Far West.] _Tuesday, 7_.--A report came to Far West this morning, by way of those not belonging to the Church, to the effect that at the election at Gallatin, yesterday, two or three of our brethren were killed by the Missourians, and left upon the ground, and not suffered to be interred; that the brethren were prevented from voting, and a majority of the inhabitants of Daviess county were determined to drive the Saints from that county. [Sidenote: The Departure of the Prophet for Gallatin.] On hearing this report, I started for Gallatin, to assist the brethren, accompanied by President Rigdon, Brother Hyrum Smith, and fifteen or twenty others, who were armed for their own protection; and the command of the company was given to George W. Robinson. {59} On our way we were joined by the brethren from different parts of the county, some of whom were attacked by the mob, but we all reached Colonel Wight's that night in safety, where we found some of the brethren who had been mobbed at Gallatin, with others, waiting for our counsel. Here we received the cheering intelligence that none of the brethren were killed, although several were badly wounded. [Sidenote: The Prophet Commends the Brethren for Standing for Their Rights.] From the best information, about one hundred and fifty Missourians warred against from six to twelve of our brethren, who fought like lions. Several Missourians had their skulls cracked. Blessed be the memory of those few brethren who contended so strenuously for their constitutional rights and religious freedom, against such an overwhelming force of desperadoes! [Sidenote: Interview with Adam Black.] _Wednesday, 8_.--After spending the night in counsel at Colonel Wight's, I rode out with some of the brethren to view the situation of affairs in that region, and among others, called on Adam Black, justice of the peace, and judge elect for Daviess county, who had some time previous sold his farm to Brother Vinson Knight, and received part pay according to agreement, and afterwards united himself with a band of mobbers to drive the Saints from, and prevent their settling in, Daviess county. On interrogation, he confessed what he had done, and in consequence of this violation of his oath as magistrate, we asked him to give us some satisfaction so that we might know whether he was our friend or enemy, whether or not he would administer the law in justice; and politely requested him to sign an agreement of peace, but being jealous, he would not sign it, but said he would write one himself and sign it, which he did, as follows-- _Adam Black's Agreement_. I, Adam Black, a justice of the Peace of Daviess county, do hereby {60} Sertify to the people, _coled Mormin,_ that he is bound to _support_ the Constitution of this State, and of the United State, and he is not attached to any mob, nor will not attach himself to any such people, and so long as they will not molest me, I will not molest them. This the 8th day of August, 1838. Adam Black, J. P. [3] Hoping he would abide his own decision, and support the law, we left him in peace, and returned to Colonel Wight's at Adam-ondi-Ahman. [Sidenote: Interview with Citizens of Mill Port.] In the evening some of the citizens from Mill Port called on us, and we agreed to meet some of the principal men of the county in council, at Adam-ondi-Ahman the next day at twelve o'clock, noon. _Thursday, 9_.--The Committee assembled at Adam-ondi-Ahman at twelve, according to previous appointment, viz., on the part of Mill Port citizens, Joseph Morin, senator elect: John Williams, representative elect; James B. Turner, clerk of the circuit court, and others: on the part of the Saints, Lyman Wight, Vinson Knight, John Smith, Reynolds Cahoon, and others. At this meeting both parties entered into a covenant of peace, to preserve each other's rights, and stand in each other's defense; that if men did wrong, neither party would uphold them or endeavor to screen them from justice, but deliver up all offenders to be dealt with according to law and justice. The assembly dispersed on these friendly terms, myself and friends returning to Far West, where we arrived about midnight and found all quiet. _Friday, 10_.--Being somewhat fatigued I spent the day with my family, transacting but little business. [Sidenote: Treaties of Peace of Little Avail.] The spirit of mobocracy continued to stalk abroad, notwithstanding all our treaties of peace, as will be seen by the following affidavit-- {61} _Peniston's Affidavit_. State Of Missouri, Ray County. ss. Personally appeared before me, the undersigned, judge of the Fifth Judicial Circuit, William P. Peniston, and makes oath that he has good reason to believe, and that he verily does believe, that there is now collected and embodied in the County of Daviess, a large body of armed men, whose movements and conduct are of a highly insurrectionary and unlawful character; that they consist of about five hundred men, and that they, or a part of them, to the number of one hundred and twenty, have committed violence against Adam Black, by surrounding his house, and taking him in a violent manner, and subjecting him to great indignities, by forcing him, under threats of immediate death, to sign a paper writing of a very disgraceful character, and by threatening to do the same to all the old settlers and citizens of Daviess county; and that they have, as a collected and armed body, threatened to put to instant death this affiant on sight; and that he verily believes they will accomplish that act without they are prevented; and also that they have threatened the same to Wm. Bowman and others; and this affiant states that he verily believes all the above facts to be true, and that the body of men now assembled do intend to commit great violence to many of the citizens of Daviess county, and that they have already done so to Adam Black; and this affiant verily believes, from information of others, that Joseph Smith, Jun., and Lyman Wight are the leaders of this body of armed men, and the names of others thus combined are not certainly known to this affiant; and he further states the fact to be that it is his opinion, and he verily believes, that it is the object of this body of armed men, to take vengeance for some injuries, or imaginary injuries, done to some of their friends, and to intimidate and drive from the county all the old citizens, and possess themselves of their lands, or to force such as do not leave, to come into their measures and submit to their dictation. William P. Peniston. Sworn to and subscribed before me the undersigned judge, as aforesaid, this 10th day of August, 1838. Austin A. King. [Sidenote: Reflections of the Prophet.] The above was also sworn to by William Bowman, Wilson McKinney, and John Netherton. So it is that when men's hearts become hardened and corrupt, they will more readily swear to lies than speak the truth. At this time some of the brethren had removed with {62} their families from the vicinity of Gallatin, to Diahman and Far West, for safety. _Saturday, 11_.--This morning I left Far West, with my council and Elder Almon W. Babbitt, to visit the brethren on the Forks of Grand river, who had come from Canada with Elder Babbitt, and settled at that place contrary to counsel. [Sidenote: Inquiry at Far West concerning Gallatin Affair.] In the afternoon, after my departure, a committee from Ray county arrived at Far West, to inquire into the proceedings of our society in going armed into Daviess county, complaint having been entered in Ray county by Adam Black, William P. Peniston, and others. The committee from Ray county requested an interview with a committee of Caldwell, and a general meeting was called at the city hall, at six in the evening, when it was stated that they were assembled to take into consideration the doings of the citizens of Ray county, wherein they have accused the "Mormons" of this place of breaking the peace, in defending their rights and those of their brethren in the county of Daviess. The meeting was organized by appointing Bishop Edward Partridge, chairman; and Geo. W. Robinson, clerk. The meeting adopted the following-- _Resolutions_. "Resolved 1st. That a committee of seven be appointed to confer with the committee from Ray county. "Resolved 2nd. That this committee, with their secretary, be authorized to answer such questions as may be offered by the committee from Ray county, and as are named in the document presented to this meeting, purporting to be the preamble and resolutions of the citizens of Ray county. "Resolved 3rd. That whereas the document referred to has no date or signature, our committee judge of the fact, and act accordingly. "Resolved 4th. That our committee report their proceedings to this meeting as soon as possible. "Edward Partridge, Chairman, "Geo. W. Robinson, Clerk." _Sunday, 12_.--I continued with the brethren at the Forks {63} of Grand river, offering such counsel as their situation required. [Sidenote: Chased by a Mob.] _Monday, 13_.--I returned with my council to Far West. We were chased ten or twelve miles, by some evil designing men, but we eluded their pursuit. When within about eight miles of home, we met some brethren who had come to inform us that a writ had been issued by Judge King, for my arrest, and that of Lyman Wight, for attempting to defend our rights against the mob. [4] _Tuesday and Wednesday, 14 and 15_.--I spent principally at home, engaged in domestic affairs. _Thursday, 16_.--I spent principally at home. [Sidenote: The Prophet's Interview with the Sheriff of Daviess County.] The sheriff of Daviess county, accompanied by Judge Morin, called and notified me, that he had a writ to take me to Daviess county, for trial, for visiting that county on the seventh instant. It had been currently reported that I would not be apprehended by legal process, and that I would not submit to the laws of the land; but I told the sheriff that I intended always to submit to the laws of our country, but I wished to be tried in my own county, as the citizens of Daviess county were highly exasperated at me, and that the laws of the country gave me this privilege. Upon hearing this, the sheriff declined serving the writ, and said he would go to Richmond, and see Judge King on the subject. I told him I would remain at home until his return. The sheriff returned from Richmond, and found me at home (where I had remained during his absence), and informed me very gravely, that I was out of his jurisdiction, and that he could not act in Caldwell county, and retired. [Sidenote: Organization of Agriculture Companies.] _August 20_.--Nothing peculiar transpired at Far West, from the sixteenth to this day, when the inhabitants of the different parts of the county met to organize {64} themselves into Agricultural Companies. I was present and took part in their deliberations. One company was formed called the "Western Agricultural Company," which voted to enclose one field for grain containing twelve sections, seven thousand six hundred and eighty acres of land. Another company was also organized, called the "Eastern Agricultural Company," the extent of the field not decided. _Tuesday, 21_.--Another company was formed, called the "Southern Agricultural Company," the field to be as large as the first mentioned. _Wednesday, 22_.--I spent part of the day in counseling with several brethren upon different subjects. The brethren continued to gather to Zion daily. Some time this month the Saints were warned by the mob to leave De Witt, Carroll county. _Thursday, 23_.--This day I spent transacting a variety of business about the city. _Friday, 24_.--I was at home. Also on the 25th, 26th, 27th, 28th, 29th, and 30th. _Affidavit of Adam Black_. State Of Missouri, County Of Daviess. ss. Before me, William Dryden, one of the justices of the peace of said county, personally came Adam Black, who being duly sworn according to law, deposeth and saith: that on or about the 8th day of August, 1838, in the county of Daviess, there came an armed force of men, said to be one hundred and fifty-four, to the best of his information, and surrounded his house and family, and threatened him with instant death if he did not sign a certain instrument of writing, binding himself, as a justice of the peace for said county of Daviess, not to molest the people called Mormons; and threatened the lives of himself and other individuals, and did say they intended to make every citizen sign such obligation, and further said they intended to have satisfaction for abuse they had received on the Monday previous, and that they could not submit to the laws: and further saith, that from the best information and his own personal knowledge, that Andrew [Alanson] Ripley, George A. Smith, Ephraim Owens, Harvey Humstead, Hiram Nelson, A. Brown, John L. {65} Butler, Cornelius [P.] Lott, John Wood, H. Redfield, Riley Stewart, James Whitaker, Andrew Thor, Amos Tubbs, Dr. Gourze, and Abram Nelson was guilty of aiding and abetting in committing and perpetrating the above offense. Adam Black. Sworn to and subscribed this the 28th of August, 1838. W. Dryden, Justice of the Peace of the County aforesaid. [Sidenote: Comment on Adam Black.] This document, with that of the 8th of August, of said Black, shows him in his true light--a detestable, unprincipled mobocrat and _perjured man_. _Thursday, 30_.--This day Governor Boggs issued the following order to General Atchison-- _Proclamation of Governor Boggs_. Headquarters Of Militia, Adjutant General's Office, August 30th, 1838. _General David R. Atchison, 3rd Division, Missouri Militia_. Sir--Indications of Indian disturbances on our immediate frontier, and the recent civil disturbances in the counties of Caldwell, Daviess, and Carroll, render it necessary, as a precautionary measure, that an effective force of the militia be held in readiness to meet either contingency. The Commander-in-Chief therefore orders that you cause to be raised immediately, within the limits of your division, to be held in readiness, and subject to further orders, four hundred mounted men, armed and equipped as infantry or riflemen, and formed into companies according to law, under officers already in commission. The Commander-in-Chief suggests the propriety of your causing the above to be carried into effect, in a manner calculated to produce as little excitement as possible, and report your proceedings to him through the Adjutant General. By order of the Commander-in-Chief, B. M. Lisle, Adjutant-General. A similar letter was also addressed to Major Generals John B. Clark, Samuel D. Lucas, David Willock, Lewis Bolton, Henry W. Crawther, and Thomas D. Grant. [Sidenote: Conduct of John Corrill Reproved.] I spent considerable time to day in conversation with Brother John Corrill, in consequence of some expressions made by him, in presence of several brethren who had {66} not been long in the place. Brother Corrill's conduct for some time had been very unbecoming, especially in a man in whom so much confidence had been placed. He said he would not yield his judgment to anything proposed by the Church, or any individuals of the Church, or even the Great I Am, given through the appointed organ, as revelation, but would always act upon his own judgment, let him believe in whatever religion he might. He stated he would always say what he pleased, for he was a Republican, and as such would do, say, act, and believe what he pleased. Mark such republicanism as this! A man to oppose his own judgment to the judgment of God, and at the same time to profess to believe in that same God, who has said: "The foolishness of God is wiser than man; and the weakness of God is stronger, than man." President Rigdon also made some observations to Brother Corrill, which he afterwards acknowledged were correct, and that he understood things different after the interview from what he did before. Footnotes 1. Erastus Snow was the son of Levi and Lucina Snow. His ancestors were among the early settlers of the Massachusetts colony. He was born on the 9th of November, 1818, and converted to the Gospel in the Spring of 1832, through the ministry of Elders Orson Pratt and Luke S. Johnson. Though converted to the Gospel by these Elders he was baptized by his elder brother, William, on the 3rd of February, 1833, and soon afterwards was ordained a teacher and commenced his work in the ministry. Previous to his arrival at Far West he had been active in the ministry for several years, preaching extensively in Ohio, New York and Pennsylvania. He was a member of the second quorum of Seventies, and had already given evidence of his sterling integrity and untiring efforts as a minister of the Lord Jesus Christ which so characterized all the subsequent years of his long life. 2. John D. Lee was born on the 6th of September, 1812, in the town of Kaskaskia, Randolph County, Illinois; and was the son of Ralph Lee, of Virginia, and the daughter of John Doyle, of Nashville, Tennessee. 3. The original orthography and composition of this note are preserved in the above copy. 4. The warrant was issued on the misrepresentations of what the Prophet and Lyman Wight did on their visit to Adam Black on the 8th of August. {67} CHAPTER VII. Increasing Difficulties Between The Saints And The Mobs Of Daviess And Caldwell Counties. [Sidenote: The Prophet Leaves Far West to Found a City of Zion.] _Saturday, September 1, 1838_.--The First Presidency, with Judge Higbee, as surveyor, started this morning for the half-way house, as it is called, kept by Brother Littlefield, some fourteen or fifteen miles from Far West, directly north--for the purpose of appointing a city of Zion, for the gathering of the Saints in that place, for safety, and from the storm which will soon come upon this generation, and that the brethren may be together, and that they may receive instructions to prepare them for that great day which will come upon this generation as a thief in the night. [Sidenote: Excitement Among the Missourians.] There is great excitement at present among the Missourians, who are seeking if possible an occasion against us. They are continually chafing us, and provoking us to anger if possible, one sign of threatening after another, but we do not fear them, for the Lord God, the Eternal Father is our God, and Jesus the Mediator is our Savior, and in the great I Am is our strength and confidence. [Sidenote: The Prophet's Review of the Wrongs of the Saints.] We have been driven time after time, and that without cause; and smitten again and again, and that without provocation; until we have proved the world with kindness, and the world has proved us, that we have no designs against any man or set of men, that we injure no man, that we are peaceable with all men, minding our own business, and our business only. We have suffered our rights and our liberties to be taken from us; we have not avenged ourselves of those wrongs; we have appealed to magistrates, to sheriffs, to judges, to {68} government and to the President of the United States, all in vain; yet we have yielded peaceably to all these things. We have not complained at the Great God, we murmured not, but peaceably left all, and retired into the back country, in the broad and wild prairies, in the barren and desolate plains, and there commenced anew; we made the desolate places to bud and blossom as the rose; and now the fiend-like race is disposed to give us no rest. Their father the devil, is hourly calling upon them to be up and doing, and they, like willing and obedient children, need not the second admonition; but in the name of Jesus Christ the Son of the living God, we will endure it no longer, if the great God will arm us with courage, with strength and with power, to resist them in their persecutions. We will not act on the offensive, but always on the defensive; our rights and our liberties shall not be taken from us, and we peaceably submit to it, as we have done heretofore, but we will avenge ourselves of our enemies, inasmuch as they will not let us alone. [Sidenote: Site for a City Selected.] But to return again to our subject. We found the place for the city, and the brethren were instructed to gather immediately into it, and soon they should be organized according to the laws of God. A more particular history of this city may be expected hereafter, perhaps at its organization and dedication. We found a new route home, saving, I should think, three or four miles. We arrived at Far West about the close of day. The High Priests met at Brother Pea's at Far West, and received Levi Richards into their quorum. [Sidenote: Rumors of Mobs Gathering.] _Sunday, 2_.--The First Presidency attended meeting as usual in the morning. I tarried at home in the evening to examine the Church records, and spent a part of the time in company with a gentleman from Livingston county, who had become considerably excited, on account of a large collection of people, as he said, to take Joseph Smith, Jun., and Lyman Wight, for going to one Adam Black's in Daviess county; and as the said {69} President Smith and Colonel Wight had resisted the officer who had endeavored to take them, accordingly these men are assembling to take them--as they say. They are collecting from every part of the country, to Daviess county. Report says that they are collecting from eleven counties, to help take two men who had never resisted the law or officer, nor had they thought of doing so, and this their enemies knew at the same time, or many of them at least knew it. This looks a little too much like mobocracy, it foretells some evil intentions. The whole of upper Missouri is in an uproar and confusion. [Sidenote: An Appeal to Gen. Atchison.] This evening I sent for General Atchison, of Liberty, Clay county, who is the major general of this division--to come and counsel with us, and to see if we could not put a stop to this collection of people, and to put a stop to hostilities in Daviess county. I also sent a letter to Judge King containing a petition for him to assist in putting down and scattering the mob collecting in Daviess county. _Monday, 3_.--Nothing of importance occurred today. Reports come in concerning the collection of a mob in Daviess county, which has been collecting ever since the election in Daviess county, on the sixth of August last. I was at home most of the day. This evening General Atchison arrived in Far West. [Sidenote: Consultation with General Atchison.] _Tuesday, 4_.--This day I spent in council with General Atchison. He says he will do all in his power to disperse the mob. We employed him and Alexander Doniphan (his partner) as our counsel in law. They are considered the first lawyers in upper Missouri. [Sidenote: The Prophet and Sidney Rigdon Study Law.] President Rigdon and myself commenced this day the study of law, under the instruction of Generals Atchison and Doniphan. They think, by diligent application, we can be admitted to the bar in twelve months. [Sidenote: The Prophet and Lyman Wight to submit to Trial.] The result of our consultation with our lawyers was {70} that myself and Colonel Wight volunteer to be tried by Judge King in Daviess county. Colonel Wight was present, having been previously notified to attend the consultation. Accordingly, Thursday next, was appointed for the trial, and word to that effect was sent to Judge King (who had previously agreed to try the case). All are to meet at Brother Littlefield's, near the county line in the southern part of Daviess county. I was at home in the evening after six o'clock. _Wednesday, 5_.--I gave the following affidavit, that the truth might appear before the public in the matter in controversy: _The Prophet's Affidavit on the Adam Black Incident_. State Of Missouri, Caldwell County. ss. Before me, Elias Higbee, one of the justices of the county court, within and for the county of Caldwell aforesaid, personally came Joseph Smith, Jun., who, being duly sworn according to law, deposeth and saith: That on the seventh day of August, one thousand eight hundred and thirty-eight, being informed that an affray had taken place in Daviess county, at the election, in the town of Gallatin, in which two persons were [reported] killed, and one person badly wounded, and fled to the woods to save his life; all of which were said to be persons belonging to the society of the Church of Latter-day Saints; and further, said informant stated that those persons who committed the outrage would not suffer the bodies of those who had been killed to be taken off the ground and buried. These reports, with others, one of which was that the Saints had not the privilege of voting at the polls as other citizens; another was that those opposed to the Saints were determined to drive them from Daviess county, and also that they were arming and strengthening their forces and preparing for battle; and that the Saints were preparing and making ready to stand in self defense--these reports having excited the feelings of the citizens of Far West and vicinity, I was invited by Dr. Avard and some others to go out to Daviess county, to the scene of these outrages; they having previously determined to go out and learn the facts concerning said reports. Accordingly some of the citizens, myself among the number, went out, two, three, and four, in companies, as they got ready. The {71} reports and excitement continued until several of those small companies through the day were induced to follow the first, who were all eager to learn the facts concerning this matter. We arrived in the evening at the house of Lyman Wight, about three miles from Gallatin, the scene of the reported outrages. Here we learned the truth concerning the said affray, which had been considerably exaggerated, yet there had been a serious outrage committed. We there learned that the mob was collected at Millport, to a considerable number; that Adam Black was at their head; and that they were to attack the Saints the next day, at the place we then were in, called Adam-ondi-Ahman. This report we were still inclined to believe might be true, as this Adam Black, who was said to be their leader, had been, but a few months before, engaged in endeavoring to drive those of the society who had settled in that vicinity, from the county. This had become notorious, from the fact that said Black had personally ordered several of said society to leave the county. The next morning we dispatched a committee to said Black's, to ascertain the truth of these reports, and to know what his intentions were; and as we understood he was a peace officer, we wished to know what we might expect from him. They reported that Mr. Black, instead of giving them any assurance of peace, insulted them and gave them no satisfaction. Being desirous of knowing the feelings of Mr. Black for myself, and being in want of good water, and understanding that there was none nearer than Mr. Black's spring, myself with several others mounted our horses and rode up to Mr. Black's fence. Dr. Avard, with one or two others who had ridden ahead, went into Mr. Black's house; myself and some others went to the spring for water. I was shortly after sent for by Mr. Black, and invited into the house, being introduced to Mr. Black by Dr. Avard. Mr. Black wished me to be seated. We then commenced a conversation on the subject at the late difficulties, and present excitement. I found Mr. Black quite hostile in his feelings toward the Saints; but he assured us he did not belong to the mob, neither would he take any part with them; but said he was bound by his oath to support the Constitution of the United States, and the laws of the State of Missouri. Deponent then asked him if he would make said statement in writing, so as to refute the statement of those who had affirmed that he (Black) was one of the leaders of the mob. Mr. Black answered in the affirmative. Accordingly he did so, which writing is in possession of the deponent. The deponent further saith, that no violence was offered to any individual in his presence, or within his knowledge; and that no insulting language was given by either party, except on the part of Mrs. Black, who, while Mr. Black was engaged in making out the above-named writing, (which he made with his own hand), gave to this deponent, and others of his {72} society, highly insulting language and false accusations, which were calculated in their nature to greatly irritate, if possible, the feelings of the bystanders belonging to said society, in language like this--being asked by the deponent if she knew anything in the "Mormon" people derogatory to the character of gentlemen, she answered in the negative, but said she did not know but the object of their visit was to steal something from them. After Mr. Black had executed the writing, deponent asked Mr. Black if he had any unfriendly feelings towards the deponent, and if he [the deponent] had not treated him genteelly. He answered in the affirmative. Deponent then took leave of said Black and repaired to the house of Lyman Wight. The next day he returned to Far West, and further this deponent saith not. Joseph Smith, Jun. Sworn to and subscribed this fifth day of September, A. D. 1838. Elias Higbee, J. C. C. C. [Sidenote: Judge King at Far West.] Judge King arrived at Far West, on his way to Daviess to meet the proposed trial. General Atchison had gone before Judge King arrived, and the judge tarried all night. I was at home after six o'clock in the evening. [Sidenote: Start for the Place of Trial.] _Thursday, 6_.--At half-past seven this morning, I started on horseback, accompanied by several brethren, among whom were my brother Hyrum and Judge Elias Higbee, to attend my trial at Brother Littlefield's. I thought it not wisdom to make my appearance before the public at the county seat of Daviess county, in consequence of the many threats made against me, and the high state of excitement. The trial could not proceed, on account of the absence of the plaintiff, and lack of testimony, and the court adjourned until tomorrow at ten o'clock in the morning, at a Mr. Raglin's, some six or eight miles further south, and within half a mile of the line of Caldwell. Raglin is a regular mob character. We all returned to Far West, where we arrived before dark. [Sidenote: The Trial at Raglin's.] _Friday, 7_.--About sunrise I started with my friends, and arrived at Mr. Raglin's at the appointed hour. We did not know but there would be a disturbance among the mob characters today; we {73} accordingly had a company of men placed at the county line, so as to be ready at a minute's warning, if there should be any difficulty at the trial. The trial commenced; William P. Peniston, who was the prosecutor, had no witnesses but Adam Black, but he contrived to swear to a great many things that never had an existence, and I presume never entered into the heart of any other man, and in fine, I think he swore by the job, and that he was employed so to do by Peniston. The witnesses on the part of the defense were Dimick B. Huntington, Gideon Carter, Adam Lightner, and George W. Robinson. [Sidenote: The Prophet and Lyman Wight Bound Over.] The judge bound Colonel Wight and myself over to court in a five hundred dollar bond. There was no proof against us to criminate us, but it is supposed he did it to pacify, as much as possible, the feelings of the mobbers. The judge stated afterwards, in the presence of George W. Robinson, that there was nothing proven against us worthy of bonds, but we submitted without murmuring a word, gave the bonds, with sufficient securities, and all returned home the same evening. [Sidenote: A Committee of Inquiry from Chariton County.] I found two persons in Daviess county at the trial, who were sent from Chariton county as a committee, to inquire into all this matter, as the mobbers had sent to that place for assistance, they said, to take Smith and Wight; but their real object was to drive the brethren from the county of Daviess, as had been done in Jackson county. They said the people in Chariton county did not see proper to send help without knowing for what purpose they were doing it, and this they said was their errand. They accompanied us to Far West, to hold a council with us, in order to learn the facts of this great excitement, which is, as it were, turning the world upside down. We arrived home in the evening. The Presidency met in council with the committee from {74} Chariton county, together with General Atchison, where a relation was given of our affairs in general, the present state of excitement, and the cause of all this confusion. The gentlemen from Chariton expressed their fullest satisfaction upon the subject, and considered they had been outrageously imposed upon in this matter. They left this afternoon apparently perfectly satisfied with the interview. [Sidenote: Rumors of an Attack upon "Diahman."] News came this evening that the mob were to attack Adam-ondi-Ahman, and a few of the brethren from Far West started to assist the brethren to defend themselves. _Sunday, 9_.--This morning a company in addition to that which went last evening went to Adam-ondi-Ahman to assist the brethren there in their defense against the mob. [Sidenote: Capture of Arms Intended for the Mob.] Captain William Allred took a company of ten mounted men and went to intercept a team with guns and ammunition, sent from Richmond to the mob in Daviess county. They found the wagon broken down, and the boxes of guns drawn into the high grass near by the wagon; there was no one present that could be discovered. In a short time two men on horseback came from towards the camp of the mob, and immediately behind them was a man with a wagon; they all came up and were taken by virtue of a writ on the supposition that they were abetting the mob, by carrying guns and ammunition to them. The men were taken together with the guns to Far West; the guns were distributed among the brethren, for their defense, and the prisoners were held in custody. This was a glorious day indeed, the plans of the mob were frustrated in losing their guns, and all their efforts appeared to be blasted. Captain Allred acted under the civil authorities in Caldwell, who issued the writ for securing the arms and arresting the carriers. The prisoners were brought to Far West for trial. [Sidenote: The Mob Take Prisoners.] The mob continue to take prisoners at their pleasure; some they keep, and some they let go. They try all in {75} their power to make us commit the first act of violence. They frequently send in word that they are torturing the prisoners to death, in the most cruel manner, but we understand all their ways, and their cunning and wisdom are not past finding out. [Sidenote: Allred's Prisoners.] _Monday, 10_.--This day the prisoners taken by Captain Allred on Sunday, viz., John B. Comer, William L. McHoney, and Allen Miller, were brought before Albert Petty, justice of the peace, for examination. The prisoners asked for bail, to allow time to get counsel. The law allowed no bail, but the court adjourned till Wednesday to give time to the prisoners to get counsel. After the arrest the facts were communicated to Judge King by letter, under date of Richmond, September 10th, asking his advice how to dispose of the guns and prisoners. [Sidenote: Advice from Judge King.] Judge King advised by letter to turn the prisoners loose, and let them receive kind treatment; that the guns were government property, in the care of Captain Pollard of his vicinity, but whether they went by his authority or permission he could not say, he was at a loss to give any advice about them; but said that they should not, through any agency of his, be taken from us to be converted and used for illegal purposes. The letter was signed by A. A. King (directed to Messrs. Smith and Rigdon). [Sidenote: Judge King's Apparent Double Dealing.] Under the same date Judge King advised General Atchison "to send two hundred or more men, and dispel the forces in Daviess county and all the assembled armed forces in Caldwell, and cause those 'Mormons' who refuse to give up, to surrender, and be recognized, for it will not do to compromise the law with them." What compromise need there be, Judge King, for no "Mormons" had refused to surrender to the requisitions of the law? It is mob violence, alone, that the "Mormons" are contending against. {76} [Sidenote: Petition from Ray County.] A petition was this day made out by the citizens of Ray county, directed to General Atchison, asking him to call out the militia to suppress the insurrection in Caldwell and Daviess counties, and save the effusion of blood, which must speedily take place unless prevented. Signed by Jesse Coates and twenty-eight others. [Sidenote: The Trial of Allred's Prisoners.] _Wednesday, 12_.--This day the prisoners, [Allred's] John B. Comer and his comrades, were put upon trial. It was proven to the court that the guns were taken by one of the prisoners and that he with the others were taking them to Daviess county to arm the mob. It was also proved that the mob was collecting for the purpose of driving the Saints from their homes. The prisoners were held to bail for their appearance at the circuit court, Comer as principal, the others were merely in his service. [Sidenote: The Citizens of Daviess County to the Governor.] This day also a communication was sent to Governor Boggs, dated Daviess county, containing all the falsehoods and lies that the evil genius of mobocrats, villains, and murderers could invent, charging the "Mormons" with every crime they themselves had been guilty of, and calling the "Mormons" impostors, rebels, Canadian refugees, emissaries of the prince of darkness, and signed, "The Citizens of Daviess and Livingston Counties." [Sidenote: Atchison Orders Out the Militia.] Under this date, General Atchison informed the Governor, by letter from headquarters at Richmond, that on the solicitation of the citizens and the advice of the judge of the circuit, he had ordered out four companies of fifty men each from the militia of Clay county, and a like number from Ray; also four hundred men to hold themselves in readiness if required, all mounted riflemen, except one company of infantry. The troops were to proceed immediately to the scene of excitement and insurrection. {77} CHAPTER VIII. Mob Movements In Caldwell, Daviess And Carroll Counties--Arrival Of Kirtland Camp At Far West. [Sidenote: Trouble at De Witt Begins.] About this time [September 12th] sixty or more mobbers entered De Witt [1] and warned the brethren to leave that place. _Friday, 14_.--I was at home after three o'clock in the evening. [Sidenote: Dryden's Report to the Governor.] William Dryden, Justice of the Peace in Daviess county, stated to the Governor, in a long communication, that he had issued a writ against Alanson Ripley, George A. Smith, and others, for assaulting and threatening Adam Black, on the eighth of August last; and that the officer, with a guard of ten men, in attempting to serve the writ, was forcibly driven from the town where the offenders were supposed to be, and that the "Mormons" were so well armed and so numerous in Caldwell and Daviess, that the judicial power of those counties was wholly unable to execute a writ against a "Mormon," and that the "Mormons" held the "institutions of the country in utter contempt," with many more such falsehoods of the blackest kind. Upon this representation Governor Boggs issued an order to General David R. Atchison, of the third Division of Missouri militia, through the Adjutant General, B. M. Lisle, to raise a sufficient force of troops under his command, and aid the civil officers in Daviess county, to execute all writs and other processes, in their charge, and especially assist the officer {78} charged with the execution of a writ issued by William Dryden, Justice of the Peace, on the twenty-ninth of August last, for the arrest of Alanson Ripley, George A. Smith and others, and bring the offenders to justice. The following letter gives a tolerable fair view of the movements of the militia for a few days past: _Doniphan's Report to Atchison_. Headquarters, First Brigade, 3rd Division Missouri Militia, Camp At Grand River, September 15, 1838. _Major General David R. Atchison, Commanding 3rd Division Missouri Militia_: Sir:--In pursuance of your orders, dated 11th instant, I issued orders to Colonel William A. Dunn, commanding the 28th regiment, to raise four companies of mounted riflemen, consisting of fifty men each; also to Colonel John Boulware, commanding 70th regiment, to raise two companies of mounted riflemen, consisting each of like number to start forthwith for service in the counties of Caldwell and Daviess. On the same day, Colonel Dunn obtained the four companies of volunteers required from the 28th regiment, and on the morning of the 12th I took the command in person, and marched to the line of Caldwell, at which point, I ordered the colonels to march the regiments to the timber of Crooked river. I then started for Far West, the county seat of Caldwell, accompanied by my aid alone. On arriving at that place, I found Comer, Miller, and McHoney, the prisoners mentioned in your order. I demanded of the guard, who had them in confinement, to deliver them over to me, which was promptly done. I also found that the guns that had been captured by the Sheriff and citizens of Caldwell, had been distributed and placed in the hands of the soldiery, and scattered over the country; I ordered them to be immediately collected and delivered up to me. I then sent an express to Colonel Dunn to march the regiment by daylight, for that place, where he arrived about seven a. m., making forty miles since ten o'clock, a. m., on the previous day. When my command arrived, the guns were delivered up, amounting to forty-two stand, three stand could not be produced, as they had probably gone to Daviess county. I sent these guns under a guard to your command in Ray county, together with the prisoner Comer, the other two being citizens of Daviess I retained, and brought with me to this county, and released them on parol of honor, as I conceived their detention illegal. {79} At eight o'clock a. m., we took up the line of march, and proceeded through Millport in Daviess county, thirty-seven miles from our former encampment, and arrived at the camp of the citizens of Daviess and other adjoining counties, which amounted to between two and three hundred, as their commander, Dr. Austin, of Carroll county, informed me. Your order requiring them to disperse, which had been forwarded in advance of my command, by your aid, James M. Hughes, was read to them, and they were required to disperse. They professed that their object for arming and collecting was solely for defense, but they were marching and counter marching guards out; and myself and others who approached the camp were taken to task and required to wait the approach of the sergeant of the guard. I had an interview with Dr. Austin, and his professions were all pacific. But they still continue in arms, marching and counter marching. I then proceeded with your aid, J. M. Hughes, and my aid, Benjamin Holliday, to the Mormon encampment commanded by Colonel Lyman Wight. We held a conference with him, and he professed entire willingness to disband and surrender up to me every one of the Mormons accused of crime, and required in return that the hostile forces, collected by the other citizens of the county, should also disband. At the camp commanded by Dr. Austin, I demanded the prisoner, demanded in your order, who had been released on the evening after my arrival in their vicinity. I took up my line of march, and encamped in the direct road between the two hostile encampments, where I have remained since, within about two and a half miles of Wight's encampment, and sometimes the other camp is nearer, and sometimes further from me. I intend to occupy this position until your arrival, as I deem it best to preserve peace, and prevent an engagement between the parties, and if kept so for a few days, they will doubtless disband without coercion. I have the honor to be, yours with respect, A. W. Doniphan, Brig-General 1st Brigade, 3rd Division Missouri Militia. [Sidenote: The Prophet's Comment.] By this it is clearly seen that the officers and troops acting under the Governor's orders had very little regard for the laws of the land, otherwise Comer, Miller, and McHoney would not have been discharged by them. I was at and about home this day, attending to my business as usual. _Sunday, 16_.--Held meeting in the afternoon, had {80} preaching and breaking of bread. I was at home all day with my family. _Monday, 17_.--I was counseling with the brethren at home and about the city. _Atchison's Report to the Governor_. Headquarters 3rd Division, Missouri Militia, Grand River, Sep. 17, 1838, _To his Excellency the Commander-in-Chief_: Sir:--I arrived at the county seat of this county, Daviess, on the evening of the 15th instant, with the troops raised from the militia of Ray county, when I was joined by the troops from Clay county under the command of General Doniphan. In the same neighborhood I found from two to three hundred men in arms, principally from the counties of Livingston, Carroll and Saline. These men were embodied under the pretext of defending the citizens of Daviess county, against the Mormons, and were operating under the orders of a Dr. Austin from Carroll county. The citizens of Daviess, or a large portion of them, residing on each side of Grand river, had left their farms, and removed their families either to the adjoining counties, or collected them together at a place called the Camp Ground. The whole county on the east side of Grand river appears to be deserted, with the exception of a few who are not so timid as their neighbors. The Mormons of Daviess county have also left their farms, and have encamped for safety at a place immediately on the east bank of Grand river, called Adam-ondi-Ahman. The numbers are supposed to be about two hundred and fifty men, citizens of Daviess county, and from fifty to one hundred men, citizens of Caldwell county; both parties have been scouting through the country, and occasionally taking prisoners, and threatening and insulting each other, but as yet no blood has been shed. I have ordered all armed men from adjoining counties to repair to their homes; and Livingston county men, and others, to the amount of one hundred men, have returned, and there remain now about one hundred and fifty, who will, I am in hopes, return in a few days. I have been informed by the Mormons, that all of those who have been charged with a violation of the laws will be in today for trial; when that is done, the troops under my command will be no longer required in this county, if the citizens of other counties will return to their respective homes. I have proposed to leave two companies of fifty men each, in this county, and discharge the remainder of the troops; said two companies will remain for the preservation of order, until peace and confidence {81} are restored. I also enclose to your Excellency the report of General Doniphan, and refer you for particulars to Major Rogers. I have the honor to be your obedient servant, D. R. Atchison, Major General 3rd Division Missouri Militia. _Tuesday, 18_.--I have been at home all day, considerably unwell, but am somewhat better this evening. [Sidenote: Marching Orders to the Militia.] This day the Governor ordered Captain Childs to have the Boonville Guards mounted, with ten days' provisions, and in readiness to march on his arrival at the end of the week. The Governor also ordered General S. D. Lucas, of the fourth division to march immediately with four hundred mounted men to the scene of difficulty, and co-operate with General Atchison. Similar orders were issued to Major Generals Lewis Bolton, John B. Clark, and Thomas D. Grant. _Wednesday, 19_.--I was at and about home. _Thursday, 20_.--I was at home until about ten o'clock, when I rode out on horseback. I returned a little before sunset, and was at home through the evening. [Sidenote: Movements of the Militia.] The following extracts from General Atchison's letter of this date, to the Governor, from Liberty, will give a pretty correct view of the movements of the militia: [Sidenote: Excerpts of Atchison's Letter to the Governor.] Sir:--The troops ordered out for the purpose of putting down the insurrection supposed to exist in the counties of Daviess and Caldwell, were discharged on the 20th instant, with the exception of two companies of the Ray militia, now stationed in the county of Daviess, under the command of Brigadier General Parks. It was deemed necessary in the state of excitement in that county that those companies should remain there for a short period longer, say some twenty days, until confidence and tranquility should be restored. All the offenders against the law in that county, against whom process was taken out, were arrested and brought before a court of inquiry, and recognized to appear at the Circuit Court. Mr. Thomas C. Birch attended to the prosecution on the part of the State. The citizens of other counties who came in armed, to the assistance of the citizens of Daviess county, have {82} dispersed and returned to their respective homes, and the Mormons have also returned to their respective homes, so that I consider the insurrection, for the present at least, to be at an end. From the best information I can get, there are about two hundred and fifty Mormon families in Daviess county, nearly one half of the population, and the whole of the Mormon forces in Daviess, Caldwell, and the adjoining counties, is estimated at from thirteen to fifteen hundred men, capable of bearing arms. The Mormons of Daviess county, as I stated in a former report, were encamped in a town called Adam-ondi-Ahman, and are headed by Lyman Wight, a bold, brave, skillful, and I may add, a desperate man; they appeared to be acting on the defensive, and I must further add, gave up the offenders with a good deal of promptness. The arms taken by the Mormons, and prisoners were also given up upon demand, with seeming cheerfulness. The mob this day again threatened De Witt. _Friday, 21_.--I was about home. _Saturday, 22_.--I went out early in the morning, returned to breakfast at half past seven, and took an airing on horseback at nine in the morning. _Petition of the Saints of De Witt to Governor Boggs_. De Witt, Carroll County, State Of Missouri, September 22, 1838. _To his Excellency Lilburn W. Boggs, Governor of the State of Missouri_: Your Petitioners, citizens of the county of Carroll, do hereby petition your Excellency, praying for relief: That whereas, your petitioners have on the 20th instant, been sorely aggrieved, by being beset by a lawless mob, certain inhabitants of this and other counties, to the injury of the good citizens of this and the adjacent places; that on the aforesaid day, there came from one hundred to one hundred and fifty armed men, and threatened with force and violence, to drive certain peaceable citizens from their homes, in defiance of all law, and threatened then to drive said citizens out of the county, but, on deliberation, concluded to give them, said citizens, till the first of October next, to leave said county; and threatened, if not gone by that time, to exterminate them, without regard to age or sex, and destroy their chattels, by throwing them into the river. We therefore pray you to take such steps as shall put a stop to all lawless proceeding; and we, your Petitioners, will ever pray, &c. Benj. Kendrick. Dudley Thomas, John Tillford, H. G. Sherwood, {83} William P. Lundow, Jno. Kendrick, Thos. Dehart, Francis Brown, Albert Loree, Samuel Lake, Asa Manchester, Wm. Winston, John Clark, Tho. Hollingshead, Asa W. Barnes, Elijah T. Rogers, John Dougherty, Moses Harris, Perry Thayer, B. B. Bartley, Jonathan Harris, Wm. J. Hatfield, Oliver Olney, John Thorp, H. T. Chipman, David Dixon, Benj. Hensley, John Murdock, G. M. Hinkle, James Valance, Jabez Lake, H. M. Wallace, D. Thomas, (non-Mormon), Nathan Harrison, Elizabeth Smith, Henry Root, A. L. Caldwell, Rufus Allen, Ezekiel Barnes, D. H. Barnes, Wm. S. Smith, James Hampton, Robert Hampton, Jonathan Hampton, George Peacock, Daniel Clark, John Proctor, James McGuin, Smith Humphrey, Franklin N. Thayer. _Sunday, 23_.--I attended meeting both forenoon and afternoon, and was at home in the evening. _Monday, 24_.--I was at home until half-past eight a. m., when I rode out on horseback, and returned about five in the evening. The governor, having heard that peace had been restored in Daviess and Caldwell counties, ordered Generals Clark, Crowther, Lewis, and Bolton to discharge their troops. The order was dated at Jonesborough. [Sidenote: General Parks' Report to Governor Boggs.] _Tuesday, 25_.--General Parks wrote the governor from Mill Port, that he had been in the upper part of Daviess county to assist the constable in bringing offenders to justice, and that the major-general, with the troops from Ray and Clay counties on the 18th instant, (except two companies from Ray {84} under his command) were disbanded. In this letter General Parks said: Whatever may have been the disposition of the people called Mormons, before our arrival here, since we have made our appearance they have shown no disposition to resist the laws, or of hostile intentions. There has been so much prejudice and exaggeration concerned in this matter, that I found things entirely different from what I was prepared to expect. When we arrived here, we found a large body of men from the counties adjoining, armed and in the field, for the purpose, as I learned, of assisting the people of this county against the Mormons, without being called out by the proper authorities. P. S.--Since writing the above, I received information that if the committee do not agree, [2] the determination of the Daviess county men is to drive the Mormons with powder and lead. The same day, General Parks wrote General Atchison as follows: I am happy to be able to state to you, that the deep excitement existing between the parties, has in a great degree ceased; and so far I have had no occasion to resort to force, in assisting the constables. On tomorrow, a committee from Daviess county meets a committee of the Mormons at Adam-ondi-Ahman, to propose to them to buy or sell, and I expect to be there. _Wednesday, 26_.--Fifteen or twenty of the Mormons were cited to trial at Gallatin where Lyman Wight has pledged himself to me that they will attend. I was at home until ten or eleven o'clock in the morning, when I rode out, and returned home and spent the evening. [Sidenote: Agreement to Buy Out the Mob.] The mob committee met a committee of the brethren, and the brethren entered into an agreement to purchase all the lands and possessions of those who desired to sell and leave Daviess county. The High Council of Adam-ondi-Ahman was immediately called and Elders Don C. Smith, George A. Smith, Lorenzo D. Barnes and Harrison Sagers were appointed to go immediately to the churches in the south and east and raise men and means to fulfill the contract. The {85} committee arrived at Far West late in the evening, and called upon me and gave me the foregoing information. I approved of the action of the brethren. _Thursday, 27_.--I was home and about the city. _Extract of a Letter from General Atchison to Governor Boggs, Dated_-- Liberty, September 27th, 1838. The force under General Parks is deemed sufficient to execute the laws and keep the peace in Daviess county. Things are not so bad in that county as represented by rumor, and, in fact, from affidavits I have no doubt your Excellency has been deceived by the exaggerated statements of designing or half crazy men. I have found there is no cause of alarm on account of the Mormons; they are not to be feared; they are very much alarmed. _Friday, 28_.--I was about home until near sundown, when I rode out. Elder John E. Page arrived at De Witt with his Canada company sometime this week. _Saturday, 29_.--I rode out on horseback, returning about three in the afternoon and spent the evening at home. _Sunday, 30_.--I left home about ten o'clock in the morning. [Sidenote: Mob Activities Shifted to De Witt.] _Monday, October 1_.--I returned home about five o'clock where I tarried the remainder of the evening. The mob having left Daviess county (after they were organized into a militia by Atchison, Doniphan and Parks and disbanded) went to Carroll county and gathered at De Witt, threatening vengeance to the Saints without regard to age, sex or condition; but Daviess county was for a season freed from those peace disturbers. _Tuesday, 2_.--The mob pressed harder upon De Witt and fired upon the Saints. [Sidenote: Arrival of Kirtland Camp at Far West.] The Kirtland Camp arrived in Far West from Kirtland. I went in company with Sidney Rigdon, Hyrum Smith, Isaac Morley and George W. Robinson, and met them some miles out, and escorted them into the city, where they encamped on the {86} public square directly south, and close by the excavation for the Lord's House. Here friends greeted friends in the name of the Lord. Isaac Morley, Patriarch at Far West, furnished a beef for the camp. President Rigdon provided a supper for the sick, and the brethren provided for them like men of God, for they were hungry, having eaten but little for several days, and having traveled eleven miles this day; eight hundred and sixty miles from Kirtland, the way the camp traveled. Footnotes 1. De Witt is located in the southeast corner of Carroll county, about fifty miles southeast of Far West, and near the point where Grand river empties into the Missouri. During the summer of 1838 a number of the Saints settled there, some of whom, when the above warning was given, were still encamped in their wagons and tents. 2. This has reference to the committee appointed by the respective parties to negotiate terms for buying or selling on the part either of the mob or the Saints. {87} CHAPTER IX. The Organization And Journey Of Kirtland Camp. [1] [Sidenote: The Meeting of the Seventies.] At a meeting of the Seventies in the House of the Lord in Kirtland, on the sixth day of March, 1838, the moving of the Saints from Kirtland to the land of Missouri, in accordance with the commandments and revelations of God, was spoken of and also the practicability of the quorum of the Seventies locating in as compact a body as possible in some stake of Zion in the west, where they could meet together when they were not laboring in the vineyard of the Lord; and also could receive counsel from the Twelve and the First Presidency in matters pertaining to their mission to the nations with greater facilities than they would if scattered here and there over all the face of the land. The subject was discussed at some length, and a resolution was passed requesting the Councilors to consult together and make a report on the subject at the next meeting of the quorum. The meeting was then adjourned to Saturday, the 10th instant, at one o'clock p. m. [Sidenote: The Report of the Presidents.] At that time the quorum met again and the Presidents reported that they had consulted together on the subject referred to them at the last meeting, and that they were of the opinion that the subject should be laid before the First Presidency of the Church for their counsel and advice; and also if it would be thought expedient to appoint the place for their location in Far West or some other place where it should seem good unto them. [Sidenote: To Move in a Body not Thought Practicable.] The measures proposed by the Councilors were unanimously approved of by the members of the quorum {88} present. The Presidents further stated that they had taken into consideration the extreme poverty of the Seventies in Kirtland and vicinity, and that it seemed to them almost an impossible thing for the quorum [as such] to move from this place under existing circumstances; that the measures entered into by the High Council and High Priests for removing the Saints had failed and they had given up making any further attempts after their scheme of going by water had fallen through, and that they had further advised every individual of the Church wishing to go up unto Zion to look out for himself individually and make the best of it he could. [Sidenote: The Subject Discussed.] Much was said on the subject; and while the subject of going up in a body--which seemed to be the prevailing desire of the members present--was under discussion, the Spirit of the Lord came down, in mighty power, and some of the Elders began to prophesy that if the quorum would go up in a body together, and go according to the commandments and revelations of God, pitching their tents by the way, that they should not want for anything on the journey that would be necessary for them to have; and further that there should be nothing wanting towards removing the whole quorum of Seventies that would go in a body, but that there should be a sufficiency of all things for carrying such an expedition into effect. [Sidenote: Foster's Vision.] President James Foster arose in turn to make some remarks on the the subject, and in the course of his address he declared that he saw a vision in which was shown unto him a company (he should think of about five hundred) starting from Kirtland and going up to Zion. That he saw them moving in order, encamping in order by the way, and that he knew thereby that it was the will of God that the quorum should go up in that manner. [Sidenote: "God Wills It."] The Spirit bore record of the truth of his assertions for {89} it rested down on the assembly in power, insomuch that all present were satisfied that it was the will of God that the quorum should go up in a company together to the land of Zion, and that they should proceed immediately to make preparations for the journey. The Councilors were requested to devise the best course to be pursued to carry the plan into effect, and the meeting adjourned to Tuesday, 13th, at one p. m. [Sidenote: Meeting of the 13th of March.] In the forenoon of that day the Council of the Seventies met and invited President Hyrum Smith, and sent for President William Marks, but he was not at home, and consequently did not attend. Benjamin S. Wilber, in absence of the clerk, was invited to act as clerk _pro tem_. After the meeting was opened by President Hyrum Smith by prayer, they proceeded to draw up under the supervision of President Smith the outlines of the following Constitution for the organization and government of the camp, which was adopted at the meeting in the afternoon. [2] [Sidenote: Presidents _pro tem._ Appointed.] At the time appointed in the afternoon the quorum met according to adjournment. Several of the High Council and High Priests attended the meeting. The Spirit of God was manifested as before. The subject was discussed and the Constitution presented, which was approved by the quorum and by the visiting Elders who testified that the movement was of God and recommended it to the brethren of the Church; and said that they should lay the subject immediately before their own quorums. On motion it was resolved that two of the quorum should be appointed to act as members of the Council, _pro tem_, in the place of Daniel S. Miles and Levi Hancock--who were then in the west--till the camp should arrive at Far West. This to be in accordance with the first article of the Constitution, which recognized the whole seven [First Seven Presidents of the Seventy] as councilors of the camp. {90} [Sidenote: Power of Nominating Officers Vested in First Council.] On motion it was resolved that the President of Seventies should have the right of nominating the two assistant councilors and all other officers of the camp required by the Constitution, or on the journey, up to the land of Zion. In accordance with the above resolution Elias Smith, clerk of the Council, and Benjamin S. Wilber, were nominated and received the unanimous vote of the quorum as Councilors of the camp. The Constitution was read and explained to the meeting item by item, that there might be no misunderstanding concerning any part of it or of the motives and designs of the Seventies in the movement then in agitation; and those who subscribed to the Constitution were exhorted to make all preparations in their power to carry into effect the object of the camp, and the meeting was adjourned to Saturday, 17th, at one p. m. _The Constitution_. The council of the Seventies met this day in the attic story of the Lord's House and took into consideration the propriety and necessity of the body of the Seventies going up to the land of Zion in a company together the present season, and adopted the following rules and laws, for the organization and government of the camp: First--That the Presidents of the Seventies, seven in number, shall be the Councilors [i. e. leaders] of the camp; and that there shall be one man appointed as treasurer, who shall by the advice of the Councilors manage the financial concerns during the journey, and keep a just and accurate account of all monies received and expended for the use of the camp. Second--That there shall be one man appointed to preside over each tent, to take charge of it; and that from the time of their appointment the tent-men shall make all necessary arrangements for the providing of teams and tents for the journey; and they shall receive counsel and advice from the Councilors; and furthermore, shall see that cleanliness and decency are observed in all cases, the commandments kept, and the Word of Wisdom heeded, that is, no tobacco, tea, coffee, snuff or ardent spirits of any kind are to be taken internally. Third--That every man shall be the head of his own family, and shall see that they are brought into subjection according to the order of the camp. {91} Fourth--That all those who shall subscribe to the resolutions, rules and regulations, shall make every exertion, and use all lawful means to provide for themselves and their families, and for the use and benefit of the camp to which they belong; and also to hand over to the Seven Councilors all monies appropriated for that purpose on or before the day the camp shall start. Fifth--That the money shall be retained in the hands of the Councilors, being divided proportionately among them for safety and to be paid over to the Treasurer as circumstances may require. Sixth--That any faithful brethren wishing to journey with us can do so by subscribing to, and observing these rules and regulations. Seventh--That every individual shall at the end of the journey--when a settlement is to be made, or as soon thereafter as their circumstances will admit--pay their proportional part of the expenses of the journey. By expenses it is understood all that is necessarily paid out for the use of a team, wagon or cow, if they safely arrive at the place where the camp shall finally break up. Eighth--That these rules and laws shall be strictly observed, and every person who shall behave disorderly and not conform to them shall be disfellowshiped by the camp and left by the wayside. Ninth--That this shall be the law of the camp in journeying from this place up to the land of Zion, and that it may be added unto or amended as circumstances may require by the voice of those who shall subscribe unto it. [The names of the persons and number in their respective families, who subscribed to the foregoing constitution]. Name.......................No. in family James Foster...............6 Josiah Butterfield.........4 Zerah Pulsipher............7 Joseph Young...............5 Henry Harriman.............2 Elias Smith................3 W. S. Wilbur...............2 Joshua S. Holman...........8 J. D. Parker...............3 Duncan McArthur............9 Stephen Starks.............6 Anson Call.................3 Amos B. Fuller.............3 Jeremiah Willey............4 Eleazer King, Jun..........3 Thomas G. Fisher...........4 Alfred Brown...............2 Stephen Headlock...........2 John R. Folger.............4 Nathan K. Knight...........9 Joel Judd..................3 Thomas Nickerson...........4 Brother Nickerson's Family.5 David D. Demming...........2 Nancy Richerson............3 Joseph McCaseland..........4 Hiram H. Byington..........4 David Gray.................8 {92} Hiram Dayton..........12 Turman O. Angell...........4 Dominicus Carter...........6 Jonathan H. Holmer.........3 J. B. Noble................7 Levi B. Wilder.............6 James S. Holmon............7 Amos Nickerson.............6 Lewis Eager................3 Stephen Shumway............3 Enoch S. Sanborn...........5 Jonathan Crosby............2 Jonathan Hampton...........4 Otis Shumway...............7 Frederick M. Vanleuven.....6 Benjamin Butterfield.......7 Eleazer King...............7 John Tanner................10 Alason Pettingill..........5 William Perry..............4 Warren Smith...............7 Samuel Barnet..............5 William Carpenter..........5 John Greabble..............8 Arnold Healey..............3 Justin Blood...............5 Reuben Daniels.............7 Jonas Putnam...............6 Daniel Pulsipher...........4 Charles Thompson...........2 Nathan B. Baldwin..........2 Michael Griffith...........6 Henry Stevens..............3 Levi Osgood................5 Cyrus B. Fisher............6 Elijah Merriam.............2 Samuel Hale................3 Martin Hanchet.............5 Orin Cheney................9 George Stringham...........6 Mary Parker................4 Julia Johnson..............8 Alexander Wright...........1 Adonijah Cooley............5 Elijah Cheney..............2 Jesse Baker................2 Elias Pulsipher............8 Jason Brunett..............7 E. B. Gayland..............6 Samuel Fowler..............8 David K. Dustin............2 Charles Bird...............7 Thomas Butterfield.........3 William Field..............5 William Shuman.............7 Cornelius Vanleuven........3 Benjamin K. Hull...........6 Oliver Olney...............9 William Bosley.............2 Joseph Pine................6 Noah Packard...............9 John M. King...............4 Jonathan Dunham............4 Joel H. Johnson............6 Austin W. Cowles...........9 Jonathan H. Hale...........5 George W. Brooks...........4 Abraham Wood...............4 Shearman A. Gilbert........3 William B. Pratt...........4 Samuel Parker..............4 Daniel Bowen...............7 Richard Brasier............4 John Pulsipher.............2 Alba Whittle...............6 Joel Drury.................5 Jonathan Fisher............5 Benjamin Baker.............6 Amasa Cheney...............6 Josiah Miller.............10 Amos Baldwin..............12 John Sweat................10 Daniel Allen, Jun..........4 Stephen Richardson.........8 Martin H. Peck.............6 {93} Zemira Draper.........6 Isaac Rogers...............4 Abram Boynton..............7 Michael McDonald...........5 James Brown................7 Alexander Campbell Joseph C. Clark............6 Jared Porter...............3 William Earl..............11 Daniel Bliss...............2 Isaac W. Pierce............5 Jabez Lake.................5 Samuel Mulliner............5 Aaron M. York..............4 James Strop................6 Reuben Hedlock.............8 Andrew Lamereaux...........7 William Wilson.............3 John Carter................2 Samuel Parker..............4 Isaac Dewitt...............8 Hiram Griffiths............3 John Hamond................6 Arnold Stevens.............6 Gardner Snow...............3 George Snow................2 Thomas Draper Abram Bond.................3 John Lameraux..............6 Jesse P. Harmon............6 John Vanleuven, Jun........9 Aaron Cheney...............6 Nathan Cheney..............4 Edwin P. Merriam...........3 Henry Munroe...............3 Ira P. Thornton............7 Oliver Rowe................6 Stephen Rowe...............6 John Thorp.................7 Daniel L. Nuptire..........3 William Gribble............3 Charles N. Baldwin.........2 William Draper, Sen........2 Laban Morris...............2 Lucius N. Scovil...........4 Aaron Johnson..............4 Joseph Coon................4 Nathan Staker..............6 Asa Wright................10 Zephaniah W. Brewster......9 Munro Crosier..............2 Asaph Blanchard............1 Ethan A. Moore.............8 William Carey James Lethead John Rulison...............8 [Sidenote: The Movement Commended.] _March 17_.--Met again agreeable to adjournment in the attic story of the Lord's House, at 1 p. m. A general attendance of those belonging to the camp and many others belonging to the different quorums of the Church came in. The room was full to overflowing. Elder Josiah Butterfield, presided. After opening by prayer the object of the meeting was stated by the chairman, viz., the removing of the Saints to Zion. Elder James Foster next laid before the meeting the movements of the Seventies in relation to that desired object and was followed by Elders Joseph Young, Henry Harriman, Zera Pulsipher, and by others of the different quorums, who highly {94} approved of the proceedings of the quorum of Seventies in relation to the order of removing and of the organization of the camp. The Constitution was read by the clerk, which was spoken of in terms of commendation by all who spoke. Much of the Spirit of God was manifested on this occasion and the hearts of all made glad in anticipation of their deliverance from Kirtland. [Sidenote: Hyrum Smith on Previous Movements.] President Hyrum Smith came in and addressed the meeting at some length on the movements of the Saints in Kirtland in relation to their emigration to the land of Zion since the commandment had gone forth for the honest in heart to rise up and go up unto that land. He stated that what he had said and done in reference to chartering a steamboat, for the purpose of removing the Church as a body, he had done according to his own judgment without reference to the testimony of the Spirit of God; that he had recommended that course and had advised the High Council and High Priests to adopt that measure, acting solely by his own wisdom, for it had seemed to him that the whole body of the Church in Kirtland could be removed with less expense in the way he had proposed than in any other. He said further that the Saints had to act often times upon their own responsibility without any reference to the testimony of the Spirit of God in relation to temporal affairs, that he has so acted in this matter and has never had any testimony from God that the plan of going by water was approved of by Him, and that the failure of the scheme was evidence in his mind that God did not approve of it. [Sidenote: Hyrum Smith Commends the Seventies.] He then declared that he knew by the Spirit of God that the movements that were making by the quorum of the Seventies for their removal and the plan of their journeying was according to the will of the Lord. He advised all who were calculating to go up to Zion at present, whose circumstances would admit, to join with the Seventies in their plan and go {95} up with them; and if he were so situated that he could join the camp himself and go with them, he would do so, and strictly comply with the rules which had been adopted for the regulation of the camp on the journey. It would be his delight to go as an individual without having any concern whatever in the management of affairs, either directly or indirectly, during the journey. [Sidenote: Advantage of a Large Company.] In answer to an inquiry that was made about the difficulties that might attend the movements of so large a body, he observed that no fears need be entertained by any on that score, for there would no difficulty attend the camp, if there should be 5,000 persons in it. The more the better; and the advantages of their going altogether would be greater than they could possibly be if they should go in small companies, as provisions and other necessities could be purchased in large quantities much cheaper than they could by small squads who would be under the necessity of buying at great disadvantage. [Sidenote: Caution as to the Word of Wisdom.] After advising the camp not to be too particular in regard to the Word of Wisdom and advised them to have the assistance of the High Council in carrying the plan into execution, and giving other advice about organizing the camp, President Hyrum Smith retired. The Constitution being read again, about forty who did not belong to the quorum of Seventies came forward and subscribed their names to it, making in all about eighty. The meeting was then adjourned to Tuesday, March 20th, at 1 p. m. [Sidenote: Practical Steps.] _March 20_.--In the afternoon the Seven Councilors met to consult on the best measures to be pursued for procuring teams and tents and other things necessary for the journey. After considering the subject carefully it was thought that two good teams and one tent, if no more could be obtained, would suffice {96} for eighteen persons; and that it would be advisable to appoint the overseers of tents at the meeting to be held in the afternoon, whose duty according to the Constitution would be to form their companies of eighteen, or as near that number as circumstances will admit of, and proceed immediately to procure teams and a tent for the same, and to make all necessary arrangements for the journey. [Sidenote: Views of Oliver Granger _et al_.] Elders Oliver Granger, Mayhew Hillman and Harvey Redfield and some others attended who were requested to express their views of the expedition, as a rumor had gone forth that they considered it an impracticable undertaking and one that would never be accomplished. Elder Granger said that he considered it would be the greatest thing ever accomplished since the organization of the Church or even since the exodus of Israel from Egypt if the Saints in Kirtland, considering their poverty, should succeed in going from that place in a body, and that it would require great wisdom and prudence and the most determined perseverance to effect such a measure, though he considered it possible to do it and believed God would bless them in so doing. Elder Redfield spoke at some length and said that in consequence of the rumors which were afloat he had thought the Seventies were taking unwarrantable ground, and had expressed his views freely on the subject, and rather justified himself on that score, though he condemned the principle of believing reports which were put in circulation without first considering their foundation and the source from which they came. He said he was convinced that the things he had heard were untrue concerning some movements which he had heard the Seventies were making, and the declarations and denunciations they gave some of the other quorums, which had come to his ears, were likewise without foundation. He said he was heart and hand with the Council of the Seventies in their endeavors to remove the Saints in Kirtland to the land of Zion, and the Spirit testified to him that the {97} movements were in righteousness and according to the will of God. Elder Hillman spoke in confirmation of what his brethren had said, approved of the movement and said that the High Priests and High Council had at a meeting held a day or two previous passed a resolution to uphold and support the Seventies in their undertaking. A selection of names for overseers of tents was made and the meeting adjourned. [Sidenote: Admonitions.] At one p. m. the members of the camp and others who attended met in the upper court of the Lord's House. Elder Henry Harriman presided, and opened by prayer. He also addressed the meeting, followed by Elder Foster, both setting forth the greatness of the undertaking in hand, of the necessity of every individual bestirring himself and making every exertion to prepare for the journey. The names of those who had signed the Constitution were read over, that if there were any objection against their going in the camp in consequence of any difficulty that might exist or of disobedience to the commandments of the Lord it might be made manifest by those who might know of the existence of any such thing. The names of those selected for overseers of tents were read over one by one and were voted in by the voice of the camp, and Jonathan H. Hale was appointed treasurer, and the meeting was then adjourned. [Sidenote: Sundry Meetings and the Object of Them.] After the 20th of March the Council met often to counsel on the things which from time to time pressed themselves upon their attention relative to the preparation necessary for the journey, things both spiritual and temporal; and to ask counsel and give their advice that they might decide in righteousness all things pertaining to their calling and the affairs of the camp, and to implore their heavenly Father to provide means to soften the hearts of the enemies of the Saints, in Kirtland, and in the region round about: {98} that His people might be delivered from their power, as they have fallen into the hands of their enemies like Israel of old, in consequence of disobedience and their slowness of heart to obey the commandments of the Lord which He had given unto them; and that He would have mercy upon them and deliver them from bondage in this land, that they might go up to the land of Zion according to the commandments and revelations of the Lord by His servant Joseph Smith, Jun., and according to the pattern given unto them. In these meetings for counsel and prayer God truly verified His promises; for when His servants asked they received, and His Spirit was poured out upon them abundantly, from time to time manifesting the will of the Lord concerning the movements necessary to be made in order to carry the arduous undertaking into effect, in removing the quorum of Seventies, and those that joined with them, from Kirtland to the land of Zion. [Sidenote: Difficulties Encountered.] The extreme poverty of the majority of those belonging to the camp and the depression of their spirits in consequence thereof and the downfall of Kirtland; the opposition of those who had dissented from the Church and of those who from the beginning had opposed the commandments of God which He had established in the last days among the children of men, and last of all, though not least, the opposition of many who called themselves Saints, were obstacles which presented themselves in formidable aspect against the exertions of the Council to bring about the order of things to be entered into in order to accomplish the work, and to unite the feelings of the brethren and to restore their confidence in each other, which had in a great measure been lost during the past year, or since the failure of their imaginary means of speculation, of grandeur and wealth. [Sidenote: Assembling of the Camp.] _Thursday, July 5_.--The camp commenced organizing on a piece of land in the rear of the house formerly occupied by Mayhew Hillman, about one hundred rods south of the {99} House of the Lord, in Kirtland. The morning was beautiful. At an early hour the heavens were overspread with a cloud which continued to hide the scorching rays of the sun till towards evening, when it moved away. The horizon at every point that was unobstructed by intervening objects was clear, and everything seemed to indicate that the God of heaven has His all-searching eye upon the camp of the Saints, and had prepared the day for the express purpose of organizing the camp, that the Saints might start on their journey in the order which had been shown in the beginning. About twenty tents were pitched in the course of the day and several other companies came on late who had not time to pitch their tents. Many spectators from the towns round about came to behold the scene, and, with few exceptions, they behaved with the greatest decorum. The day was solemn to all concerned and the greatest solemnity was visible on the countenances of the Saints who expected to tarry for a season in Kirtland, and also on the countenances of many of the unbelievers in the everlasting Gospel of Jesus Christ and of the great work of the gathering of the Saints of the Most High in these last days of wickedness before God's judgments shall have been poured out without measure upon the wicked, to sweep them off from the face of the earth. [Sidenote: Solemn Reflections.] Between four and five hundred of the camp tented on the ground during the night. The spectators retired at a late hour and left the camp in quietude. The night was clear and the encampment and all around was solemn as eternity; which scene, together with the remembrance of those other scenes through which the Saints in Kirtland had passed during the last two years all presented themselves to the thinking mind; and, together with the greatness of the undertaking, the length of the journey, and many other things combined, could not fail to awaken sensations that could be better felt than described. [Sidenote: The Start.] _Friday, July 6_.--At an early hour in the morning the {100} people began to assemble to witness the exodus of the camp, and several hundred persons had gathered together before all things could be arranged in order to move off from the ground without confusion, all of which consumed most of the forenoon. At twelve o'clock, noon, the camp began to move, and at half-past twelve the whole company had left the ground in order, and took up their line of march towards Chester, south from Kirtland, where they encamped at six o'clock p. m., a distance of seven miles from Kirtland. [Sidenote: Number in the Camp.] After the tents were pitched and all things arranged an enumeration of the camp was taken, when it was ascertained that there were in the camp 529 souls present--a few necessarily absent--of which 256 were males, and 273 females. There were 105 families, all on the ground excepting five, which had not time to get ready in season to start with the camp, two of which came up in the evening; of the others Elder Martin H. Peck joined at Petersburgh; the other two, Elders S. Shumway and Brother Charles Wood, joined the camp at the same place a few hours after. President William Marks and some other brethren from Kirtland accompanied the camp to Chester, and on parting with the Councilors blessed them, in the name of the Lord, and left his blessing with them, and with the camp, covenanting to uphold them by the prayer of faith and required the same of the Councilors and of the brethren of the camp. [Sidenote: Sorrow at Parting.] The feelings of the brethren on leaving Kirtland and parting with those who were left behind were somewhat peculiar, notwithstanding the scenes they had passed through in Kirtland; but the consciousness of doing the will of their heavenly Father, and obeying His commandments in journeying to Zion, over balanced every other consideration that could possibly be presented to their minds, and buoyed up their spirits, and helped them to overcome the weaknesses and infirmities {101} of human nature which men are subject to here on the earth. [Sidenote: First Experiences.] _Saturday, July 7_.--Started from Chester about half-past six in the morning, and camped in Aurora, Portage county--thirteen miles from Chester--at four p. m., on the farm of Mr. Lacey. The road between Chester and Aurora, through Russell and Bainbridge, in Geauga county, was bad and somewhat hilly. The weather being extremely warm and the camp not being sufficiently accustomed to moving and acting in concert, all contributed to make some confusion in the camp during the latter part of the day. One wagon, Andrew Lamereaux's, broke down twice and some other small accidents happened, but nothing very serious. During the day several children were sick, some dangerously so, and some adults were attacked by the destroyer. [Sidenote: A Renewal of Covenants.] _Sunday, July 8_.--Public worship at eleven o'clock, Elder Joseph Young preached. Many came in the course of the day to visit the camp. They generally treated us with great civility, though there were some exceptions. In the afternoon about half-past five the heads of families were called together and were instructed by Elders Foster, Pulsipher, Butterfield and Dunham to keep their families in more strict subjection to the laws of God, and to adhere strictly to the Constitution of the camp. They were told that the destroyer was in the camp and some would fall victims to his power if they did not comply with the requisitions of the Lord. A vote was called and the camp covenanted anew strictly to observe the laws of the camp and the commandments of the Lord. Soon after night-fall a company of marauders were heard about the camp, but we were not molested during the night. [Sidenote: Incidents of a Day.] _Monday, July 9_.--At seven in the morning the camp began to move, passed through the village of Aurora, through the corner of Streetsborough to Hudson, a handsome village, in which is {102} situated the "Western Reserve College." Stopped at one o'clock near the south line of that town. David Elliot broke his wagon down near Streetsborough, and Samuel Hale's wagon tongue was broken a little south of the village of Hudson. The fourth division of the camp came up about two o'clock, at which time the first moved on and passed through Stowe Corners, so called, across the Pittsburgh and Akron canal (which is yet in an unfinished state at the falls on the Cuyahoga river, which empties into Lake Erie at Cleveland), and encamped for the night on Mr. Camp's farm, at Talmadge, at half-past six in the evening. The first, second and third divisions came on to the grounds together, the fourth, composed chiefly of ox teams, did not come up till ten o'clock. The roads were generally good, the country level, with few exceptions, the weather extremely warm, but nearly all withstood the fatigue of the day with fortitude and patience, feeling thankful for the blessings which the Lord bestowed upon the camp of His Saints. The country through which we passed this day was better adapted to pasturage than tillage, the grass generally looked well, some fine fields of wheat were seen which had began to whiten for the harvest. Joel H. Johnson's oxen failed and were left behind, and some others were very much fatigued and did not arrive at the encampment until late at night. Traveled twenty miles, which was three or four more than we should have done if accommodations for the teams could have been obtained short of that distance. [Sidenote: Additional Camp Regulations.] _Tuesday, July 10_.--Before starting the Council drew up the following resolutions for the further organization of the camp, which were unanimously adopted: Resolved--First. That the engineer of the camp shall receive advice from the Councilors concerning the duties of his office, and that he shall call on his assistants to perform those duties which he cannot attend to himself, and that he shall be relieved from the arduous task {103} of [personally] superintending the movements of the camp during the journey. Second--That the horn shall be blown for rising at four o'clock, and at twenty minutes past four for prayer every morning, at which time each overseer shall see that the inmates of his tent are in order, that worship may commence throughout the camp at the same time, immediately after the blowing of the horn. Third--That the head of each division shall keep a roll of all able-bodied men, and that he shall call out as many men each night as the engineer shall require of his division to stand on guard. One-half of which guard shall stand the fore part of the night, and the other the latter part, being regularly relieved by the engineer or one of his assistants at one o'clock in the morning. Fourth--That every company in the camp is entitled to an equal proportion of the milk whether the cows are owned by the individuals of the several tents or not, and that it shall be so distributed, as near as may be, among the several companies in the camp. Fifth--That Thomas Butterfield shall be appointed herdsman of the camp, whose duty it shall be to superintend the driving of the cows and other stock, and to see that they are well taken care of on the journey, and that he shall call on as many as shall be necessary to assist him in performing those duties. Sixth--That in no case at present shall the camp move more than fifteen miles in one day, unless circumstances shall absolutely require it. Joel H. Johnson sold one of his oxen for ten dollars, the other came up with the camp. [Sidenote: The First Deserter.] The camp began to move at nine o'clock and passed through the village of Talmadge, one mile, then turned southwest to Middleburg, a fine village situated on a branch of the Cuyahoga, three miles from Talmadge, and encamped for the night in the town of Coventry, about one mile from the village of Akron, which is situated on the Ohio and Erie canal. At twelve o'clock, for the purpose of lightening our loads, we left some of our goods on the canal boats to be conveyed by water. The wind rose high and the roads were dusty which made it hard traveling on account of the dust. In the afternoon we had a small shower of rain, the first that had fallen since the camp started. Benjamin Butterfield {104} left the camp in the morning and started off by himself. Traveled this day six miles. Brother John Hammond broke his wagon, the only accident. [Sidenote: The First Death.] _Wednesday, July 11_.--After the goods that were to be sent by water were conveyed to Akron, the camp moved on, all but the first division which waited to attend to the burial of Brother and Sister Wilbur's little son, aged six months and twelve days, who died at 11 o'clock a. m. and was interred in an orchard on the farm of Israel Allen in Coventry, at 2 p. m. He had been sick two or three days, and some other children in the camp had also been sick, but all recovered excepting Brother Wilbur's son. Passed this day through New Portage on the Ohio canal, which we crossed two or three miles below that place, and encamped on the farm of Mr. Bockmans, in Chippeway township, county of Wayne. A heavy shower of rain fell in the afternoon and the whole company got thoroughly wet for the first time since we started; but very few complained, however, and all retired to rest wet and weary after the usual duties of the evening were ended. The country through which we passed this day was somewhat uneven and swampy. Near New Portage it is low and to all appearance must be quite unhealthful. The crops of wheat, corn and grass look well, the wheat being generally about ripe and ready to harvest. John Hammond broke his wagon again today and was left behind to repair it, and did not get up to the encampment at night. Traveled this day eleven miles. [Sidenote: Nature of the Country Traversed.] _Thursday, July 12_.--Left the encampment at half-past eight; passed through the village of Doylestown, situated on a hill in the township of Chippeway. Crossed Chippeway creek; some of the headwaters of the Muskingum river came through the township of Milton, where we stopped at one p. m. to feed. Then passed through the township of Green into Wayne, and encamped on the farm of Mr.----------------, {105} two miles from Wooster, at seven in the evening. The road was rough in some places, in some places stony, and, in consequence of the shower of rain which fell the day before, in some places muddy. The country through which we passed today is somewhat hilly, the soil productive and the crops of wheat, corn and oats look fine and beautiful. Timber, principally of oak, with some chestnut and some other kinds of forest trees, is scattered here and there. [Sidenote: Difficulties by the way.] John Hammond overtook us in the morning on horseback, his wagon had broken again, the third time, so it could not be easily mended. The Council advised him to go back and get the brethren residing near New Portage to assist him in exchanging it for another, or let him have one to go up to Zion with, and have it returned to them, as he had now fallen so far behind that we could not well assist him without hindering many others. Nathan B. Baldwin broke one of his wagon tires, and Henry Harriman one of his axle-trees, and stopped near Chippeway creek to have them mended. Brother Baldwin came up in the evening and Henry Harriman the next morning. It rained a little in the course of the day, the air was cool and the horses and oxen performed the journey with greater ease than any other day since the camp started. Traveled in the course of the day about seventeen miles. [Sidenote: Descriptions of Country.] _Friday, July 13_.--The fourth division left the encampment about eight o'clock, the third and second followed, and the first left at nine. Passed through Wooster, the county seat of Wayne county, a large and beautiful village surrounded by a fertile country and is a place of considerable business. There are eight or ten public houses and several synagogues for worship, and many other commodious and elegant buildings in the village which is in Wayne township. At Wooster we took the road to Mansfield, west from {106} Wooster thirty-three miles. Passed through the village of Jefferson, a small place in the township of Plain, thence to Reedsborough in Mohican township, and encamped a little after five p. m. on the farm of William Crothers, in Mohican, thirteen miles from Wooster, making this day sixteen miles. [Sidenote: Sorrow for the "Deluded" Saints.] The country west of Wooster is rather hilly, some beautiful flats on the creeks, though not in so good a state of cultivation as in many other places. Crossed Apple creek east of Wooster, and Killbuck west of the town, a branch of the White Woman and Mohican creek, which fall into the same stream in Coshocton county. The roads were somewhat better than between New Portage and Wooster, though more hilly. On the flats of Mohican the road was bad, being muddy and stony. The country west of Wooster is not so productive as it is north of that place through which we passed on the twelfth inst., yet some beautiful fields of grain were seen. Two wagons failed this day, Joseph C. Clark's and Edwin P. Merriam's. The first was mended at Wooster, the other broke down just at the entrance of the field in which we pitched our tents. Bought four barrels of flour, the first provisions we purchased after the camp started. The people between Kirtland and Wooster were generally apprised of our coming before we arrived, and were not so much surprised to see us as they were west of that place. After we left the main road to Columbus, as we followed along, they seemed astonished and filled with wonder and amazement at seeing so large a body moving together, and some did not fail to express their feelings with warmth to the brethren as they passed along, declaring against the "fallacy", as they called it, of "Jo Smith's" prophecies, and expressing their pity for the deluded believers in modern revelation. We saw this day the first harvesting of grain of any kind, though many of the farmers in Wayne county had done most of their haying. [Sidenote: Preparations for the Sabbath.] _Saturday, July 14_.--Struck our tents at seven a. m. and {107} the fourth division left the encampment followed by the third and second, the first left at eight. We passed through Jeromeville, a small village situated on a branch of the Mohican, thence through the village of Haysville in Vermillion township, county of Richland, and pitched our tents on the farm of Mr. Solomon Braden, in the town of Petersborough. The country we passed through this day is beautifully diversified with hills and valleys. The timbered lands were covered principally with oak, the roads good, the weather warm and dry. Brother William Perry turned over his wagon and his wife and children were hurt, though not dangerously. A young woman, a daughter of John Vanleuven, Jun., came very near being killed by having a wagon run over her, these were the only accidents that occurred during the day. This was the first day since we left Kirtland that we traveled without breaking down one or more wagons. Pitched our tents at two p. m. on a hill near the east line of Petersburg township and washed and prepared for the Sabbath. In the afternoon a complaint was prepared by N. B. Baldwin against Abram Bond for murmuring and other unchristian-like conduct. The Council, after hearing the complaint and the defense, referred the case to the company in their own tent to settle among themselves. This was the second complaint made to the Council of any consequence on the way from Kirtland. Traveled this day ten miles. [Sidenote: Public Worship.] _Sunday, July 15_.--The Council met in the morning and made some arrangements about the order of the day. Elder Josiah Butterfield and Joseph Young were appointed to preside during the day. At eleven o'clock public worship commenced. Many of the citizens of the town attended, most of whom behaved well, and treated us with respect. Elder Jonathan Dunham delivered a discourse on the first principles of the Gospel, from Mark, 16th chapter, followed by several others of the Elders. {108} [Sidenote: Some left by the Way Rejoin the Camp.] Martin H. Peck came up and joined the camp about noon, and Stephen Shumway and Charles Wood came up in the afternoon. John Hammond, who was left behind at New Portage in consequence of breaking his wagon, also joined us again. Benjamin Butterfield, who left the camp at Talmadge, Portage county, found his way into camp again in the course of the day. [Sidenote: Prominent Elders Arrested.] _Monday, July 16_.--Started in our usual order in the morning, traveling west toward Mansfield, through which we passed in the afternoon about four o'clock. Passed through the village of Petersburg two miles from our encampment, then through Mifflic township, three or four miles east of Mansfield. In Madison township we were met by the sheriff and a deputy, and a Mr. Stringer, who had taken out a warrant for several of the brethren for Kirtland Safety Society money, and took Josiah Butterfield, Jonathan Dunham and Jonathan H. Hale for Joseph Young, and committed them to jail. As we came to Mansfield we were _honored_ by the discharge of artillery, but as the Lord would have it we were not enjoined nor molested more than by insulting language from some of the numerous crowd of persons that thronged the streets. From Mansfield we came through Newcastle, in the township of Springfield, and encamped on the farm of Frederick Cassel over night. Mansfield is a fine village, the county seat of Richland, situated on a hill surrounded by a fertile country. Traveled this day sixteen miles. Benjamin Butterfield left the camp again before night in ill humor and went off by himself. [Sidenote: On the Headwaters of the Sciota and Sandusky.] _Tuesday, July 17_.--Started at eight in the morning; passed through the village of Ontario in Springfield thence through the town of Sandusky into Jackson, in Crawford county, and encamped six miles east of Bucyrus, the county seat of Crawford county. Traveled sixteen miles. {109} The country we passed through between Mansfield and Bucyrus is the highest in the State of Ohio, being on the headwaters of the Sciota which falls into the Ohio, and of the Sandusky that falls into Erie, the country though high is generally level. Just at dark the brethren who had been committed to prison came up. They were discharged by the court at 12 o'clock, noon, after which they traveled twenty-two miles. The court for Richland county was in session and would have been adjourned the evening the brethren, Josiah, Butterfield Jonathan Dunham and Jonathan H. Hale, were arrested, had it not been for that occurrence. Their case was called on the same evening and adjourned till eight o'clock next morning. Dominicus Carter went back from our camp and staid with them till they were liberated. We were all glad and thanked the Lord for their deliverance out of the hands of our enemies. [Sidenote: Instructions to Overseers.] _Wednesday, July 18_.--The Council met in the morning and called together the overseers of tents and gave them some instructions concerning their duty in presiding over their tents, and Dominicus Carter was appointed commissary of the camp, and Aaron M. York chosen overseer of tent No. 3, third division, in his place; and the tent removed to No. 5, first division. About eight the camp started, passed through Benjamin and took the road to upper Sandusky, and stopped at one p. m. on the edge of a prairie to rest. For the first time we had the privilege of encamping without pay. The road in the afternoon in some places was rather bad in the groves between the openings of the grand prairie, the edge of which bordered on the right of our road from our encampment east of Bucyrus till we encamped at night in the town of Grand Prairie, county of Marion, on the line between that county and Crawford, ten miles southwest from Bucyrus. Passed through the township of Antrim, in Crawford county, in the afternoon. Traveled this day sixteen miles. As we passed through Bucyrus {110} the people seemed much agitated and made many remarks concerning us. One man said he had received a liberal education and had prepared himself for the ministry, but it now availed him nothing. The movements of the "Mormons" were actions and not words, and looked more like love and like the spirit of union than anything that had come under his observation. _Thursday, July 19_.--The second, third and fourth divisions started about eight o'clock, the first stayed on the ground, some of them until afternoon, to repair wagons. Traveled through a prairie country to Little Sandusky, a little north of west from the place of our encampment on the night of the eighteenth. Then turned west and pitched our tents on the west side of the prairie, about a mile and a half from the village of Sandusky. Traveled this day seven and one-half miles. No particular occurrence through the day worthy of notice. Encamped for the first time in a straight line, and being on a prairie the tents and wagons presented a beautiful picture to a distant beholder, and could not fail to bring to the mind of anyone familiar with the history of the journeyings of Israel from Egypt, the prophecy of Balaam, concerning Israel's prosperity, and his pathetic exclamation, when he beheld them abiding in their tents from the top of Peor: "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys, as they spread forth, as gardens by the river side, as the trees of lignaloes which the Lord hath planted, and as cedar trees beside the waters." [Sidenote: Reproofs Administered.] _Friday, July 20_.--The Council met in the morning to attend to another complaint preferred by E. B. Gaylord, [3] superintendent of the fourth division, against Abram Bond for murmuring and complaining, and for personal abuse. Elder Zera Pulsipher, who presided, gave him a severe reprimand for his conduct in general on the journey and for abusing others without {111} any provocation, and he was informed that he would be left by the wayside if he did not reform, and behave more like a man of God than he had of late, or for a few days past. Some other business relative to our circumstances and situation in journeying was talked over and the Council unanimously decided that the camp should be called together before we started and some instructions given to them concerning their duties, and also to reprimand some for indulging themselves in covetousness and murmuring against the Council, and also others of the camp who held important stations as captains of divisions or overseers of tents. The camp was accordingly called together and such instructions given them as the Spirit of the Lord dictated, by Elders Pulsipher, Young, Butterfield, Foster and Harriman, which had the desired effect in restoring good order and the spirit of union in the camp. [Sidenote: The Council Relieved of Guard Duty.] On motion of Samuel Parker it was unanimously resolved that the Councilors should be excused from standing on guard during the journey, that they might have more time to counsel together and to attend to those duties which necessarily devolved upon them as Councilors of the camp. James A. Clark, Jared Porter and Daniel Bliss were appointed to assist the herdsman in taking care of the herds, as it was found too arduous for one. The camp started about nine and traveled westwardly two miles to Bowsherville, which is one hundred and forty-three miles from Detroit; thence four miles in the same direction, and then turned south and came through the village of Burlington, situated on Taymockty creek, a branch of the Sandusky, and pitched our tents in the highway near a schoolhouse, about one-half mile from Burlington, in the township of Grand, Marion county, between three and four o'clock p. m. A heavy shower of rain fell soon after we encamped and it continued to rain most of the night. Most of the {112} company got thoroughly wet. Distance this day nine and one-half miles. _Saturday, July 21_.--Started about eight a. m.; traveled southwesterly through the township of Goshen, Hardin county to the Sciota river, in the township of Dudley, where we stopped to refresh ourselves and teams, at Judge Wheeler's. From thence we came to Mr. Bosman's, in township of Jackson, where we encamped in the highway, seven miles from Sciota, making in all sixteen miles. It was quite cool and comfortable traveling, but the road was extremely bad, being in some places almost impassable, but the Lord attended us and His blessings were multiplied upon us so that no accident of any account happened to us during the day. Newel K. Knight broke an axle-tree out of his wagon which was mended in a short time. _Sunday, July 22_.--On account of forage we were under the necessity of traveling about five miles through Rush creek, and pitched our tents on a rise of ground, by the wayside, on the farm of Mr. Partial, inn-keeper in the town of Rush Creek, Logan county, and held public meeting at five p. m. Attended to offering our sacraments to the Most High, breaking bread for the first time on our journey. The first two Sabbaths after we started on our journey we were so circumstanced and thronged with visitors that we omitted attending to the ordinance of the Lord's Supper. At our meeting in the afternoon the Lord blessed us by the outpouring of His Spirit, our hearts were comforted and most of the camp felt thankful for the blessings conferred upon us by our heavenly Father, thus far on the journey to the land of Zion. As we passed along the road in the morning, molesting no one, some of the company were saluted in modern style by having eggs thrown at them by some ruffians from their dwellings near the road, but on seeing some of our company stop, they desisted from their course fearing the consequences from appearances, and even showed three {113} or four bayonets, intimating that they would defend themselves in case of assault. No one, however, intended doing any harm to them, and only wished them to understand that we noticed their intrusion upon our privileges as citizens to travel the high road unmolested. Sometime in the night a luminous body about the size of a cannon ball came down from over the encampment near the ground then whirled round some forty or fifty times and moved off in a horizontal direction, soon passing out of sight. [Sidenote: Threats of Arrest Made.] _Monday, July 23_.--The camp began to move at a quarter past seven a. m., and came through the village of Rushsylvania, where we were threatened before our arrival with prosecution for "Kirtland Bank Money," signed by F. G. Williams, president, and Warren Parrish, cashier. Some of the company passed on from our encampment in the morning to find out what was intended against us, but no person made any attempt to stop any one, and we passed on in safety. From Rushsylvania we came through the village of Bellefontaine, the county seat of Logan county; twelve miles thence to McKee's creek, a branch of the Miami, in the township of Union, and camped at the side of the creek at seven o'clock. Traveled this day sixteen miles. [Sidenote: A Case of Healing.] On the road near Bellefontaine one of the sons of Martin H. Peck, had a wagon wheel run over his leg, but as the Lord would have it, and to the astonishment of all--considering the weight of the load on the wagon--he received no particular injury, although the wheel ran over the boy's leg on a hard road without any obstruction whatever. The wheel made a deep cut in the limb, but after hands were laid on him in the name of the Lord, the boy was able to walk considerable in the course of the afternoon. This was one, but not the first, of the wonderful manifestations of God's power unto us on the journey. [Sidenote: Scarcity of Food.] After we left Bucyrus hill we came to Bellefontaine, {114} the road was in many places very bad, especially in the backwoods. In Marion and Hardin counties provisions were scarce and could not be obtained, consequently we were obliged to do with what we had; and here was another manifestation of the power of Jehovah, for seven and a half bushels of corn sufficed for the whole camp, consisting of six hundred and twenty souls, for the space of three days, and none lacked for food, though some complained and murmured because they did not have that to eat which their souls lusted after. [Sidenote: A Day of Rest.] _Tuesday, July 24_.--We lay in our encampment at McKee's creek through the day to wash our clothes and refresh our teams, as they were very much fatigued by traveling for several days on a rough and muddy road. We took two jobs, one of chopping cord wood, and one of shoemaking, and earned about twenty dollars, besides mending and repairing several wagons and putting things in order in the camp. [Sidenote: Camp at the Farm of the Governor of Ohio.] _Wednesday, July 25_.--Started on our journey and came through West Liberty, situated on Mad river, thence into the township of Salem, Champaign county, and encamped about two miles north of Terbana, on the farm of Joseph Vance, Governor of the state of Ohio. The encampment was formed near his residence, at six o'clock, having traveled twelve miles this day. The country in the valley of Mad river is level and beautiful and very fertile. We saw extensive fields of wheat on each side of the way, mostly reaped, and crops of all kinds were far better than any we had seen elsewhere on our journey. In the evening the camp was called together by the Council, and some of them severely reprimanded in general terms for their unchristian-like conduct, and much instruction given concerning our duties to God, and to one another, in order to move on our journey in righteousness, that we might obtain the favor of the Lord, {115} and have His blessings attend us from day to day. After the assembly was dismissed, the Council returned and listened to a complaint presented by B. S. Wilbur against Stephen Starks, for some unchristian-like conduct during the day. The trouble was amicably settled to the satisfaction of all concerned. The Council adjourned, after transacting some other business, at eleven o'clock p. m. From Kirtland to our encampment in Salem, is two hundred and fifteen miles. [Sidenote: Camp Labors.] _Thursday, July 26_.--Camp began to move at eight o'clock; the first division, however, did not leave the grounds until after eleven. Several of the brethren went out to labor both yesterday and today, in order to procure means to further us on our journey, and they did not come up with us at night. We traveled south through the village of Urbana, the county seat of Champaign county; thence into the township of Moneyfield, Clark county, and camped on the farm of Mr. A. Breneman, four and one half miles off the National road at Springfield. Traveled twelve miles, plus two hundred and fifteen miles from Kirtland, equals two hundred and twenty-seven miles. [Sidenote: Admonitions.] The camp was called together in the evening and a timely lecture was given by Elder Pulsipher, on our situation, and all were exhorted to be united in heart and hand in order to join together. The Spirit of the Lord was manifested and we returned to our tents feeling thankful for the blessings of the Lord upon us. [Sidenote: Through Springfield.] _Friday, July 27_.--Continued our journey to Springfield on the National road, one hundred and seventy-one miles from Wheeling, in Virginia. Crossed Buck creek, a branch of Mad river just before entering the village on the north. Springfield is a large and beautiful village, the county seat of Clark county, containing about three thousand inhabitants. There are many elegant buildings of brick, and it seems to be a place of considerable trade. {116} [Sidenote: Astonishment Created by the Camp.] A little west of Springfield we left the National road and took the road to Dayton, distance from Springfield twenty-five miles, and passed through the township of Mad river, and a small village called Washington in the same township, and pitched our tents just at dark in a grove near Lenox, in Mad river township. The day was excessively warm and the road dusty, but we all arrived safely at our encampment in the evening, except some of those who stopped to labor. Many of the people all along the road seemed quite astonished to see so many in the company. Some judging there were three hundred teams, and made some curious remarks concerning us and "Jo Smith;" and one man threatened to shoot Elder Dunham if he did not immediately leave his premises when he called to procure forage for our teams at noon. After we encamped a stage went by and the passengers behaved as they passed us more like the savages of the west than anything we have seen since the commencement of our journey. Distance traveled today, fifteen miles. J. D. Parker, who had left Kirtland some time after we did, overtook us at our encampment this evening and staid with us till Monday morning. _Saturday, July 28_.--We removed from Mad river township and came to Fairfield, three miles, thence to Bath township and encamped about noon half a mile from the road on the banks of Mad river in Green county, five and one half miles from Dayton. Distance this day nine miles. Distance from Kirtland, two hundred and fifty-one miles. _Sunday, July 29_.--We held a public meeting in a grove on a farm of Mr. Houghman, about one fourth of a mile from our encampment, at eleven o'clock, Elder Zera Pulsipher preached. [Sidenote: The Sacrament Administered.] In the afternoon we had a sacrament meeting on the camp grounds. Elder Duncan McArthur, after the administration of the Lord's Supper, bore testimony of the truth {117} of the revelations of the Lord in these last days to the numerous spectators who were present, and in a brief way made known unto them some of those things that the Lord was doing in the earth; and others that would shortly come to pass among the inhabitants thereof. The Spirit of God attended his testimony and we had a joyful meeting. [Sidenote: Abram Bond Disfellowshiped; John E. Page's Company.] The Council met in the morning to regulate some things relative to the duties of the day, and adjourned till five p. m. At that time they met again and took into consideration the case of Abram Bond, and unanimously resolved that for his murmuring and not giving heed to the regulations of the camp, he should be disfellowshiped by the camp and left to the care of himself, which decision was made known unto him and approbated by those who were present at the time. He accordingly left the camp the next day. Warren Smith, who left Kirtland about the first of June, came into the camp with his family and joined us. William Gribble--whose wife accompanied us from Kirtland--also joined the camp this day. We found many of the Saints from Kirtland and other places, and Elder John E. Page, with a part of his company that started from Oak Point, in St. Lawrence county, New York, whither they had fled in the course of the past winter, from the commotions and rumors of war in Canada. [4] They were scattered along the {118} road from Springfield to Dayton, some of them laboring for means to prosecute their journey and some had stopped to recruit their teams as well as their purses, that they might continue their journey after the warm season had passed. Many of them came to visit us and were received with feelings of gratitude for the goodness of our heavenly Father for the preservation of our lives and for the privilege of meeting each other in this land of strangers. [Sidenote: Prayer for Rain.] The weather has been extremely hot and dry in the land, and in the southwestern part of the state of Ohio, for many weeks: and rain was much needed, and supplication was made to the God of Israel for rain on the land in this region of country, at the meeting in the forenoon, and at the close of the service in the afterpart of the day. Elder Dunham and Elder Charles Thompson each held a meeting in the afternoon, about two miles from camp. [Sidenote: Rain.] _Monday, July 30_.--We remained in our encampment during the day and were visited by several gentlemen, and were solicited to tarry in this place for a season and take a job on the Springfield and Dayton turnpike. Some of the brethren went out to make what discoveries they could relative to labor, and partly engaged some small jobs on condition that we tarried here for a few days. In the afternoon and evening it rained on each side of us, that is, to the north and to the south, and at no great distance from us quite hard, to all appearances; and we also had a small shower in the afternoon, though not enough to water the earth sufficiently, yet it cooled the air and greatly revived both the animal and vegetable kingdoms, for which we thank that {119}Being that rules the armies of heaven and the inhabitants of the earth, and sendeth rain both upon the just and upon the unjust. Elder John E. Page, who preached about one mile from us in the evening, tarried with us over night and left us in the morning to go to his family at Fairfield, five miles and one half distant, where they had resided for a few weeks since the Canada camp (John E. Page's company) had stopped. [Sidenote: Some Leave the Camp.] _Tuesday, July 31_.--A part of our company went off to work on a job of raising a levee for Mr. Hushman, and some one way and some another to labor during the day. In the morning all the men in the camp were called out and were made acquainted with our pecuniary circumstances, and an inquiry made who, if any, wished to leave the camp and look out for themselves. One man, Brother Asa Wright, said that his wife had always been opposed to going in the camp, and that he had told some of the brethren in the camp that in consequence of that and some other things it was his choice to leave. Elder Stephen Headlock also complained of the murmuring of some of the camp, and said that he had rather leave the camp--though he desired with all his heart to go in it up to the land of Zion--than to hear so much complaining as he had for a few days past, and had freely expressed his mind before to that effect to some of the brethren. [Sidenote: A Reproof.] He was reprimanded by Elder Pulsipher for his own neglect of duty and told to set his own tent in order, and then if he knew of any infringement on the rules of the camp by others, to try, as the law of God required, to reclaim the offenders and restore them to order that the blessings of God might be poured out upon the camp during the long and tedious journey which still lay before it. A vote was taken to see how many were desirous of stopping and laboring, if the Council thought advisable to do so. Some further inquiries were {120} made concerning the conditions that had been or might be offered to the camp to make a piece of turn pike road or do any other work that might be obtained by the Council, and under their superintendency, when all, with a few exceptions,--and they were persons unable to labor--voted to abide by the advice of the Council, and would stay or go, as they should advise or direct. [Sidenote: Elder Page Exhorts the Camp.] Elder John E. Page made a short speech, exhorting all to fulfill their covenants, let what would come, life or death, inasmuch as they were in righteousness before God; and said that all our deeds would be had in remembrance; that we would be rewarded for them, whether good or evil, both in time and in eternity; and further observed that the journeying of the Saints to Zion in obedience to the commandments of the Lord afforded an opportunity for them to become what they desired; either to be as great and as noble as they could or to sink into obscurity in the eyes of God and His Saints and be the least in this last kingdom which God has set His hand to build up upon the earth. After making many appropriate remarks he implored the blessings of heaven upon us, which was responded to by a hearty amen, and then all dispersed to attend to the duties of the day. [Sidenote: Work on the Turnpike.] In the course of the day we took a job of making half a mile of turnpike, and removed our encampment into a beautiful grove near the edge of a prairie about one-fourth of a mile, and about the same distance from Mad river. Here we began to make preparations to commence work, but made little progress, for most of the laboring men were absent, and we did not get our tents pitched till nearly night. _Wednesday, August 1_.--Began at an early hour to make arrangements to commence our job. Sent off part of the men to finish the levee and some to build a fence around our camp, and about twelve o'clock made a beginning on the road. A few sick in the camp this day, {121} but most of us were in good health and satisfied with our situation. _Thursday, August 2_.--Very warm and dry as it had been for many days, with the exception of the showers on Monday evening. Progressed with our labors on the road rather slowly, for we were not in condition to work to good advantage, as we had not tools enough, and had been on our journey so long that it was rather fatiguing to labor hard in the commencement. Some sickness in the camp, but no more than would be expected, owing to our change of climate, and the extreme heat and drouth in the land. [Sidenote: Renewed Diligence.] _Friday, August 3_.--Made great progress in the turnpike, and the desponding spirits of some began to revive, for laboring had looked to some to be rather a hard way to procure means to prosecute our journey, though but few complained. Some new cases of sickness, but many of those who were unwell the day before were recovering fast. The men and boys in camp were called together in the evening and instructed by the Council as the Spirit of the Lord manifested unto them concerning cleanliness and decency and the importance of being industrious in laboring with their hands to procure means to go on our way. The covenant to put our strength, our properties and monies together for the purpose of going together in the camp to Zion, and of delivering the poor from their poverty and oppression in the land of Kirtland was adverted to by Elders Pulsipher and Foster, and all exhorted and entreated to give heed to it if they wished to enjoy the blessings of the Lord. [Sidenote: An Assistant Council Appointed.] The Council at a meeting held in the afternoon had taken into consideration the propriety of appointing three men to sit as councilors or judges [known as an Assistant Council, see p. 128] to settle matters and difficulties between brethren, that the Council might be relieved in some measure from the arduous duties of settling controversies and have more {122} time to devote to other things that devolved upon them as Presidents of the camp. Duncan McArthur, Gordon Snow and George Stringham were nominated, and the subject was laid before the meeting in the evening to receive the unanimous approbation of all present. The many blessings conferred on us by our Heavenly Father since He first made known His will unto the Council of Seventies, that it was His will that the Seventies should go to Zion in a camp together, were recapitulated and our hearts were made glad and we rejoiced in the Rock of our salvation whose mercies had been extended unto us, notwithstanding our murmurings against Him and slowness of heart to believe His words, and the many promises which He had made unto us. At the close of the meeting our united prayers ascended to God in the name of His Son, Jesus Christ, for the recovery of Elder Jacob Chapman's family who resided near the city of Dayton, and had sent unto us for some of the Elders to go and lay hands on them in the name of the Lord, as they were sorely afflicted with disease, and for the recovery of the sick in our own camp, and that the destroyer might cease to make inroads among us. _Saturday, August 4_.--Our circumstances about the same as on the day previous. A heavy shower towards evening cooled the air and greatly revived the vegetation which was suffering for want of rain in the country round about. In the evening the camp was called together again and the names of those who had absented themselves from labor were read over and those who had no excuse for their absence were severely reprimanded, and the overseers of tents instructed by the Council to withhold the usual rations allotted from such individuals as could but would not labor, that the idler should not eat the bread of the laborer, according to the commandments of the Lord.--Doctrine and Covenants, sec. xlii. Footnotes 1. This chapter and the one following contain the uninterrupted history of Kirtland camp promised at p. 42, and is taken from the camp's daily journal, kept by the late Judge Elias Smith. 2. See page 90. 3. By typographical error this name, in the list of those who signed the camp's constitution (p 92), is given as E. B. Gayland. 4. The war rumors here mentioned have reference to what is known in Canadian history as the "Canadian Rebellion." It was the culmination of agitation begun as early as 1831, on the part of the people of Canada, under popular leaders, such as Papineau, Brown, Nielson, McKenzie and others, for enlarged measures of home rule for the Dominion. The popular leaders marshaled their forces against the government during the winter of 1837-8, and a number of skirmishes took place. Canadian independence was much talked of, and the people in the United States along the Canadian border were much excited, and volunteers began to flock in considerable numbers to aid the cause of the "patriots," as the insurgents were called. "But," to quote a Canadian historian, "the American President, Mr. VanBuren, issued two successive proclamations warning the people of the penalties to which they would expose themselves by engaging in hostilities with a friendly power, and also appointed General Scott to take command of the disturbed frontier and enforce a strict neutrality." After the arrival of General Scott on the frontiers, effective measures were taken to prevent further supplies and recruits from reaching the "patriots," and the militia ordered out by the Canadian government, after some severe fighting, dispersed the insurgents, many of whom fled to the United States. The British parliament subsequently granted some of the legislative reforms demanded by the people. {123} CHAPTER X. The Journey Of Kirtland Camp. (Continued). [Sidenote: Preaching of Elder Young.] _Sunday, August 5_.--One month had passed away since the camp was organized and we were all present in the camp with few exceptions. Elder Joseph Young preached from Acts xvi, and 30th verse, on the principles of salvation through the Gospel of Jesus Christ. A respectable congregation of strangers assembled with us and gave the best attention to what was declared unto them. The sacrament of the Lord's supper was administered in the afternoon by Elders Foster and Wilbur and the services of the day were closed by singing and imploring the blessings of God upon us and upon the Saints of the Most High in every land, and for the triumph of Christ's kingdom on the earth. The Council met after the public services of the day were ended, to transact some business of the camp which seemed to be necessary; and after that was disposed of Elder Zera Pulsipher suggested the propriety of ordaining George Stringham to the office of an Elder, and said that the Spirit had borne witness to him for some time that it was the will of the Lord that he should be ordained to that office. The subject was taken into consideration and the Council decided that he should be ordained if it was congenial to his own feelings. On being interrogated he said that he was willing to be ordained and would do anything the Lord required of him for the building up of His kingdom on the earth. Elder James Foster with some others then proceeded to ordain him according to the rules of the Church of Latter-day Saints, an Elder in said Church. The Council then adjourned. {124} [Sidenote: An Increase of Interest in the Camp.] _Monday, August 6_.--Some complaining in the camp and some sick, principally children and aged persons. We progressed finely in our labors on the road, and a greater interest seemed to be manifested for the welfare of the whole body than had been since the camp stopped. John Hammond lost one of his horses in the night, the first one that had died during our journey. [Sidenote: Exhortations.] _Tuesday, August 7_.--No occurrence worthy of note during the day. The destroyer continued to afflict us with sickness as a body, and many of the men were unable to labor. In the evening the laborers were called together and some instructions were given to them concerning our labors and the necessity of diligence impressed upon those who manifested an indifference to the general interest of the whole camp. [Sidenote: Death of Horses.] _Wednesday, August 8_.--This morning found another of our horses dead, one that had been bought for the benefit of the camp, and before noon we had to kill another that had his leg broken. It belonged to John Matthews who had left the camp a few days before without the consent of the Council. Sickness still prevailed among us though the laboring men were in better health than usual and the spirit of love and union was manifested by most of the camp and all that were able labored cheerfully without a murmur during the day. In the evening a child of Hiram H. Byington died, which was the second time death had entered our camp on the road from Kirtland to this place. [Sidenote: A Burial.] _Thursday, August 9_.--Brother Byington's child was buried at twelve o'clock. Some sickness in the camp this day, but not quite so much as there has been for a few days past. A little shower about noon cooled the air though enough did not fall to water the earth which was suffering from want of rain and had been for some time, insomuch that the shower that fell on the 4th instant did not suffice to water it enough to restore {125} vegetation to its natural state, and the crops of corn and other grains were suffering almost beyond description in the region of country round about. [Sidenote: More Employment.] _Friday, August 10_.--The weather continued extremely hot and dry. Elder James Foster took his tent in company with J. S. Holman, S. Shumway of the 3rd division and Joel Harvey of the 4th, with the inmates of their tents and went to work on a job of building a levee for Mr. Hushman about two miles from the camp, where E. B. Gaylord of the 4th division had moved his tent a few days before, and was digging a ditch for the same individual. In the evening a daughter of Thomas Carico, aged one year and five months, died, and was buried the next day. [Sidenote: Showers.] _Saturday, August 11_.--One or two showers of rain cooled the air and revived the languid and drooping spirits of those in the camp, and symptoms of better health were visible on the countenances of the afflicted. In the fore part of the night Sarah Emily, daughter of Dominicus Carter, aged about two years and three months, died, being the fourth one the destroyer took from our midst. [Sidenote: Charles Thompson Corrected.] _Sunday, August 12_.--Elder Pulsipher preached in the forenoon to a large congregation of strangers most of whom gave the best attention. At two p. m. the funeral of Elder Carter's child was attended, and at four Elder John E. Page, who had been invited, preached a sermon on the gathering of Israel and the location of Mount Zion, [1] after which the Council met {126} to regulate and set in order some things that seemed to be necessary in the camp, in order to preserve harmony and union among us. Elder Charles Thompson was called in question for something he had taught concerning the order of moving of the camp. After being shown the impropriety of his conduct, and the fallacy of some of his views and the effect the promulgating of them had and would have in the camp, he made ample retraction before the Council, and before the camp which was called together for that purpose in the evening. Several brethren from Elder Page's camp and others that resided in this region of country spent the Sabbath with us. Among the number were Elder Nelson and Brother Ide, who resided near the city of Dayton. Several of the brethren who had resided in Kirtland, being now on the way to the land of Zion, had stopped to labor near us and they were also present, and met with us at communion which was administered by Elders John E. Page and Jonathan H. Hale at the close of the meeting in the afternoon. [Sidenote: Spirit of Union Manifested.] _Monday, August 13_.--Richard D. Blanchard joined the camp by the consent of the Council. Somewhat cooler towards evening than it had been for some time. About twenty sick in the camp, mostly women and children, but none are dangerously ill. The laborers were called together again in the evening and some instructions given them concerning our labors and prospects in relation to means to prosecute our journey, and a spirit of union was manifested which cheered our hearts and made us thankful to the God of Israel for that and the many other blessings we daily received from His liberal hand. _Tuesday, August 14_.--The day passed away as usual. {127} For some time past most of the laborers were able to perform the work assigned them, and but few comparatively were sick in the camp, and these generally were growing better. _Wednesday, August 15_.--It rained most of the afternoon which hindered us from our labors a considerable part of the time. [Sidenote: Jonas Putnam Commended.] Brother Jonas Putnam and family by the advice of the Council left the camp and moved about twelve miles on to a farm belonging to Brother Ide to take charge of it while he [Brother Ide] went to prepare a place for himself and the small branch of the Church in this vicinity in some of the Stakes of Zion in the west. We were not willing that Brother Putnam should leave the camp upon any other principle than that of mutual consent of all concerned, for he was esteemed by all as a just man, and devout, and one that was worthy of the fellowship of the Saints. Elder Elijah Cheney who had left Kirtland before the camp with his family came into our encampment in the forenoon having been blessed of the Lord on his journey and was received with a hearty welcome by the brethren of the camp. _Thursday, August 16_.--Elder B. S. Wilbur took about twenty men with Elder George Stringham and his tent and company and went to the city of Dayton to do a job of work which had been engaged by the advice of the Council. [Sidenote: Expulsion from the Camp.] In the evening G. W. Brooks and wife were called before the Council and inquiry made into some things which had been in circulation for some days respecting them, and in the course of the investigation it was acknowledged that Brother Brooks' wife had used tea most of the time on the road, and had used profane language, and she declared she would still pursue the same course, and it was not in the power of her husband or the Council to stop it. She further said that she was not a member of the Church and did not expect to come under the rules of the camp. {128} The decision of the Council was that they must leave the camp, and Brother Brooks was severely reprimanded for not keeping his tent in order according to the Constitution of the camp, and not keeping his family in subjection, as a man of God, especially as an Elder of Israel. [Sidenote: Further Investigation of Camp Members.] _Friday, August 17_.--Elders J. Foster and Henry Harriman, having finished the job of embankment [levee], came back in to the encampment themselves but did not bring back their tents. In the afternoon the Council met and several of the members of the camp were tried for breach of the Constitution, and Nathan K. Knight presented an appeal from a decision of the Assistant Council on a charge preferred against himself and wife by Amos Jackson, overseer of his tent, for some misdemeanor in respect to the order of the camp and unchristian-like conduct on the journey, which decision was that they had violated the Constitution of the camp and disregarded their covenant to observe and keep it, and consequently must be left by the wayside. After an inquiry into the affair the decision made [by the Assistant Council] was confirmed by the Council of the camp. Josiah Miller was advised, in consequence of the conduct of his son-in-law, Aaron Dolph, who was not a member of the Church, and would not conform to the order of the camp, to take his family and go by himself. [Sidenote: Expulsions from Camp.] Nathan Staker was requested to leave the camp in consequence of the determination of his wife, to all appearances, not to observe the rules and regulations of the camp. There had been contentions in the tent between herself and Andrew Lamereaux, overseer of the tent, and also contentions with his family several times on the road, and after the camp stopped in this place. The Council had become weary of trying to settle these contentions between them. Andrew Lamereaux having gone to Dayton to labor, taking his family with him, was not present at the Council, neither was there {129} any new complaint made, but the impossibility of Brother Staker to keep his family in order was apparent to all, and it was thought to be the best thing for him to take his family and leave the camp. Some other things were brought before the Council and inquiry made into the conduct of several individuals, and the Council had come to the determination to put iniquity from the camp wherever it could be found, that God's anger might be turned away and His blessings rest down upon us. _Saturday, August 18_.--Josiah Miller, agreeable to the counsel given him, took his family and left the camp with the best of feelings existing between him and the Council of the camp; he left it only in consequence of the disposition of his son-in-law, Aaron Dolph, to set at naught the Constitution by which the camp were bound by agreement to put their strength, properties and monies together in order to move the camp to the land of Zion. Another child died this day, aged about three years, a daughter of Martha Higby, who was in company with Z. H. [2] Brewster. Sister Higby's husband had left her some time before the camp started. The brethren finished their job at Mr. Harshman's on Friday, and at Dayton on Saturday. The health of the camp was much better than usual since we stopped here. [Sidenote: Religious Service.] _Sunday, August 19_.--As usual a large congregation met with us and gave good attention to the services of the day. Elder Joel H. Johnson, by the request of Elders Young and Harriman, who presided, preached on the first principles of the Gospel from Galatians 1, in the forenoon. In the afternoon the sacrament was administered agreeable to the commandments of the Lord. _Monday, August 20_.--Nathan K. Knight and George W. Brooks, who had been excluded from the camp as before stated, left the camp. Daniel Bliss went with George W. Brooks by the consent of the Council--at his own {130} request--as he was not well provided for as to a place for his family to ride on the road. [Sidenote: Births in Camp.] _Tuesday, August 21_.--Two boys born in the camp in the morning. One, the son of Gardner Snow, the other of Frederick M. Vanleuven. The Council held a consultation in the afternoon and concluded to make preparations to start on our journey as soon as possible, if the Lord did not open the way clearly before us to tarry longer in this place. J. A. Clark was excluded from the camp. [Sidenote: Turnpike Contract finished.] _Wednesday, August 22_.--Finished our job of grading in the morning and the remainder of the day most of us rested ourselves, and made some preparation to start again on our way. Extremely hot, and the earth parched with drought to a greater degree than has been known for many years in this region of country. Andrew J. Squires called on us on his way to Kirtland on Tuesday afternoon, and left again after having some consultation with the Council of the Seventies about his standing in the Church, and went on his way to Kirtland. [Sidenote: Arrangements for Renewal of the Journey.] _Thursday, August 23_.--The Council met to regulate some things and concluded to start on Monday, the 27th instant, and to labor all the time we could till that time. Several resolutions were passed among which was the following: That those of the camp who were absent should come back to the encampment and that the vacancies in overseers of tents be filled and then all called together and instructed more particularly concerning the duties of their office before the camp shall start again; that the camp shall be reorganized, inasmuch as some have left since its organization. John Hammond was expelled by the assistant Council from the camp for not standing at the head of his family, his wife making much disturbance in the tent, of which Brother Hammond was the overseer. [Sidenote: Gathering of the Absent.] _Friday, August 24_.--Most of the brethren who {131} were absent came into the camp during the day to make preparations to go on our journey. Elder Joseph Young went to Dayton to attend the funeral of William Tenny, late of Kirtland, who died yesterday. _Saturday, August 25_.--In the afternoon the overseers of the tents were called together by the Council, and inquiry made into the affairs of each tent to see if there were any difficulties existing among them or any other persons in the camp. The inquiry resulted in discovering much that was not as it should be. Several tents were in disorder, and the Council proceeded to make inquiry and to set in order the inmates of those tents that were in a state of confusion. Most of the difficulties were amicably settled, one exception. John Rulison was turned out of the camp by the assistant Council. The same Council were directed to go to Brother Nickerson's tent and set it in order; breaking the Word of Wisdom and disbelief in some of the revelations constituted the difficulties in this tent. _Sunday, August 26_.--As usual a public meeting was held in the forenoon and a sacrament meeting in the afternoon. The Spirit of the Lord was poured out on the assembly and some were convinced of the truth of what was declared unto them. [Sidenote: Preparations for the Journey.] _Monday, August 27_.--Having finished our turnpike contract, we made every possible exertion to continue our journey on the morrow, by shoeing horses and fixing wagons. We had a blacksmith shop in operation in the camp for several days, doing the necessary work. In the evening a heavy shower of rain fell which was greatly needed, and it seemed for some time past that it would be almost impossible for us to travel in consequence of the drought, and the dust that flew on the highway; but as the Lord had been merciful to us before, so He was in this instance, for which we felt thankful in very deed. {132} _Tuesday, August 28_.--Made every exertion in our power to start, but found it impossible about noon, as we had to make provisions for several families who had been deprived of a team by those who were turned out of the camp taking their teams with them. Charles Wood was expelled from the camp by two of the Council, James Foster and Henry Harriman, on the 27th. Brother Wood was tenting about two miles from our encampment with two or three other families, who for some misdemeanor had been expelled from the camp. Brothers Foster and Harriman, by the consent of all concerned, acted in this matter without a majority of the Council being present, but this was not the practice of the Council, as a majority was considered necessary to have a trial or council concerning any matter relating to the affairs of the camp; but in this instance no exceptions were made by any. In the evening the brethren in the camp were called together and our labors and tribulations were talked over. The Spirit of God rested down upon the camp with power, and after singing the hymn, "The Spirit of God like a fire is burning," we concluded by a song, "Hosanna to God and the Lamb," and retired with joyful hearts to our tents. [Sidenote: The Camp Resumes its Journey.] _Wednesday, August 29_.--Early in the morning we began to leave the ground, having the previous day reorganized as far as possible. Z. H. Brewster and his father-in-law, J. Higby who was with him, were left behind for want of a team to carry them with their families. We passed through the city of Dayton, situated near the junction of Mad river with the Great Miami, and took the road to Eaton and traveled through the township of Jefferson and put up in the township of Jackson, near the village of Johnsville, twelve miles from Dayton, and pitched our tents in the highway, having traveled eighteen miles. Having been at work one month we all were thankful for the privilege of again marching on our way. {133} Our labors in Bath and its vicinity amounted to about----. [3] [Sidenote: On the Indiana Line.] _Thursday, August 30_.--Traveled through Twin township on the north line, and through Washington township, in Preble county; passed through the village on of Alexander, in Twin township, and then through the village of Eaton, twelve miles from Johnsville, and pitched our tents on the line of Indiana and Ohio, eleven miles from Eaton, having traveled twenty-four miles, and are now two hundred and ninety-three miles from Kirtland. The land from Dayton to the Ohio line is generally bad, and covered with maple, beach, elm, ash, whitewood and other northern timber; and the soil after leaving the bottoms of the Miami is not so fertile as the lands on that [Miami] and Mad river. The road was generally good, and the weather extremely fine. Our teams stood the journey much better than when we first started from Kirtland. On Thursday a daughter of Otis Shumway died, at Eaton, on the road, and was buried in the woods near where we camped at night, in the township of Jackson, Preble county, Ohio. [Sidenote: Camp Enters the State of Indiana.] _Friday, August 31_.--Started early, crossed the line of Indiana a few rods from our encampment into the township of Wayne, Wayne County, Indiana. We came to the village of Richmond, on the east branch of Whitewater, four miles. Richmond is a flourishing place on the national road, which we came to soon after we passed the line, or between there and Richmond. From Richmond we came to Centerville, the county seat of Wayne county, six miles; and thence we came to the village of Germantown, eight miles, and encamped for the night near that village, about sunset. Crossed during the day several tributary streams of the {134} Whitewater, the principal of which was Nolands Fork, west of Centerville. Traveled fourteen miles. [Sidenote: Course of Journey.] _September 1_.--The camp started at eight a. m. We came through a small village called Cambridge one mile from Germantown; then through Dublin three miles; through Louisville, nine miles; then to Flatrock, in Franklin township, Henry county; thence to Roysville, on the east side of Blue river, and Knight's Town, on the east side ten miles, and encamped by the side of the way one mile west of Knight's Town, just at dark. The air was cool in the evening and after the fires were built, which was necessary for our comfort and convenience, our encampment looked beautiful, and we attracted the attention of all who passed by, and of the citizens of the neighborhood who declared that our company exceeded any they had before seen in all their lives. Distance from Kirtland three hundred and thirty-five miles. [Sidenote: A Sunday Journey.] _Sunday, September 2_.--Frost seen in the morning. It being quite cool, we thought it our duty to go on our way, so we started at eight o'clock, and came through the small villages of Liberty and Portland, and stopped at noon in Center township, Hancock county, at Mr. Caldwell's, about nine miles from our encampment. Here the son of E. P. Merriam died; the body was carried on to our place of encampment at night. In the afternoon we came through Greenfield, the county seat of Hancock county. Crossed Sugar creek, nine miles, and encamped at night on Buck creek on the west line of Hancock county, and east line of Marion county, having traveled twenty-one miles through a low, level country of clay soil and hard road. The crops of corn were small, and all grain scarce. The weather is cool and the roads good, but from appearances they had been almost impassable. Three hundred and fifty-six miles from Kirtland. [Sidenote: Death of Bathsheba Willey.] _Monday, September 3_.--Cold and frosty in the morning. {135} We arose at four, as usual, and at half-past five Sister Bathsheba Willey, who was sick when we started from Kirtland, died and was buried together with Brother Merriam's child in the northeast corner of T. Ruther's orchard, Jones township, Hancock county, about one-fourth of a mile east from Buck creek. The stage broke Lucius N. Scovil's wagon down. [4] We came this day to Indianapolis, on the east side of White river, the metropolis of the state of Indiana, and pitched our tents at night six and one-sixth miles west of the city, in Wayne township, on the farm of Brother Miller. Distance from Kirtland, three hundred and seventy-three miles. [Sidenote: Warning and Exhortation.] _Tuesday, September 4_.--In the morning B. S. Wilbur, who had been left behind in Dayton, Ohio, to transact some business, came up in the stage about four o'clock. The camp was called together in the morning, and warned by the Council of the displeasure of our heavenly Father with some for their wickedness, and that His judgments would fall upon them with greater weight than they had if there was not a speedy repentance. The Council also entreated all to be humble and pray much, for the destroyer was in our midst and many were afflicted. Ira Thornton, overseer of tent No. eight, third division, by leave of the Council, stayed behind to go up to the land of Zion with his father-in-law, who resided near our encampment, and was going to start in a few days. Brother Thornton during the journey had been a faithful brother, and stopped now merely on his wife's account, and not that he was or had been disaffected with the movements in the camp or with the management of the Council. Josiah Butterfield stopped to get a wagon wheel made, and the camp started at a late hour. We came through {136} Cumberland village, two miles; thence through Plainfield, in Guilford township, Hendricks county, five miles; and stopped at noon in Liberty township, two miles east of Bellville, five miles from Plainfield, through which we passed in the afternoon; thence through the village of Bellville eight miles, and encamped late in the evening about three miles west of Bellville, having traveled twenty-three miles. David Elliot left the camp this morning. Distance from Kirtland, three hundred and ninety-six miles. _Wednesday, September 5_.--Thomas Nickerson's child died in the night, and was buried where we stopped at noon on the farm of Noal Fouts, west of the village of Putnamville. Passed this day through Mt. Meridian, Putnamville, and Manhattan. Crossed Walnut and McCray creek and encamped by the side of the way just west of Clay county, having traveled twenty miles. Distance from Kirtland, four hundred and sixteen miles. [Sidenote: Arrival at Terre Haute.] _Thursday, September 6_.--Traveled thirteen miles through a fine country, good road, and pitched our tents between two and three miles east of Terre Haute, the county seat of Vigo county, situated on the west side of the Wabash, on a swell of land in a beautiful prairie surrounded by a fruitful and fertile country. Distance from Kirtland, four hundred and thirty-three miles. _Friday, September 7_.--Sometime in the night a daughter of Otis Shumway died; and in the morning a child of J. A. Clark died. Both were buried in the graveyard in Terre Haute through which we passed, and crossed the Wabash about twelve o'clock at both ferries, and left the national road and turning to the right, took the North Arm Prairie road to Paris. Traveled nine miles, and encamped in LaFayette township, three-fourths of a mile east of the Illinois line. The distance from Kirtland, the way we came, to Terre Haute is four hundred and thirty-six miles. E. Cherry did not come up, and was left behind; his family was sick. [Sidenote: In Illinois.] _Saturday, September 8_.--Crossed the Illinois line in the {137} morning into Edgar county; crossed the North Arm Prairie, so-called; crossed Sugar creek and came through Paris, the county seat of Edgar county, and traveled fourteen miles on a prairie, and put up for the night at a late hour, pitching our tents on the prairie near the house of Mr. Keller, who appeared friendly and obliging. Traveled today twenty-five miles. Distance from Kirtland, four hundred and seventy miles. _Sunday, September 9_.--Started early, and came to Ambro creek, in a grove, two miles, and encamped during the day. The fourth division came up just as we started in the morning; for they were unable to travel as fast as the other divisions owing to the heat of the day on Saturday. Distance from Kirtland, four hundred and seventy-two miles. [Sidenote: Serious Difficulties Considered.] The Council met after we encamped, and after much consultation concluded to call the heads of families together and lay before them our situation with respect to means and the prospects before us and the apparent impossibility of our obtaining labor for ourselves and for the support of our families in the city of Far West during the coming winter; and to advise them, especially those that did not belong to the Seventies, to commence looking for places for themselves where they could procure a subsistence during the Winter and procure means sufficient to remove them to Missouri in the Spring. Accordingly in the afternoon the camp were called together and those things laid before them for their consideration, which seemed to meet with the approval of a large majority of the heads of families in the camp. Distance from Kirtland, four hundred and seventy-two miles. [Sidenote: Dissatisfaction in Camp.] _Monday, September 10_.--Considerable anxiety seemed to be manifested by some concerning the advice of the Council, and some complained, like ancient Israel, and said that they did not thank the Council for bringing them so far, and had rather been left {138} in Kirtland, and some said one thing and some another. Among the number were Aaron Cheney, Nathan Cheney, William Draper and Thomas Draper and Henry Munroe, who were sent for, to come and settle with the clerks and look out for quarters immediately. Themira Draper, Alfred Draper and Cornelius Vanleuven left the camp with them. Reuben Daniels, whose wife was sick and had a son born in the night, together with Ethan A. Moore and Joel Harvey, also left the camp to stop for a few days and then pursue their journey by themselves. After the camp started Joseph Coon stopped because his wife was sick. We traveled five or six miles west of the little Ambarras, where we encamped. We passed through a small place called Independence, which is in an oak opening, in which we had encamped. It was about six miles through it, and then we crossed through a prairie fifteen miles, and encamped on the west side of the East Ocha or Kaskaskias, some of the teams not coming up to the encampment till twelve o'clock. Traveled twenty-two miles. Distance from Kirtland, four hundred and ninety-four miles. [Sidenote: Increased Sickness.] _Tuesday, September 11_.--Crossed another prairie, fourteen miles, and encamped at four p. m. on the west side of the West Ocha, in Macon county, having traveled sixteen miles. Distance from Kirtland, five hundred and ten miles. Many in the camp at this time were sick and afflicted. Some with fever and ague, and some with one thing and some with another. The most dangerous were Elder Josiah Willey and John Wright, son of Asa Wright, aged about fourteen years. _Wednesday, September 12_.--Started at eight o'clock and crossed another prairie twelve miles, then through a piece of timber land on the headwaters of San Juan river, then over a three-mile prairie, and stopped to refresh our teams in the edge of the wood a little after noon, sixteen miles from our encampment of the night before. In the {139} afternoon crossed over a prairie four miles, then through a piece of timbered land, then another prairie two miles, and encamped by the side of a small creek, having traveled this day twenty-two miles. Distance from Kirtland, five hundred and thirty-nine miles. _Thursday, September 13_.--In the morning it was ascertained that George Stringham and Benjamin Baker, with Joseph C. Clark had stopped behind, or could not come up because of the failure of their teams. Asa Wright did not come up at night, but came up in the morning by himself before we started, to settle his accounts. His son being sick was the reason of his staying behind. Alba Whittle and Joel H. Johnson also settled their accounts, as they expected to stop at Springfield or sooner if they could find a place. Started at a late hour and traveled fourteen miles through a prairie country down the Sangamon river, which ran on the right of the road in a westerly course to the Illinois. We encamped about three p. m. on a piece of land laid out for a village called Boliva or Bolivar. Here Ira Thornton's child died. Distance from Kirtland, five hundred and fifty-three miles. [Sidenote: Camp Passes Through Springfield.] _Friday, September 14_.--Before the first division left the ground Elder Stringham and Benjamin Baker came up, but we left them there. We came this day to Springfield, eighteen miles, crossing several small creeks and passing through a small place called Rochester. From Springfield we came four miles, and encamped for the night. We could not procure anything for our teams to eat and were obliged to fasten them to our wagons and give them a little corn or turn them onto dry prairie almost destitute of vegetation. Springfield is destined to be the seat of government of Illinois and the state house is now in course of building. It is situated on a beautiful prairie and looks like a flourishing place though it is yet in its infancy. Elder J. H. Johnson and his mother and their families, together with {140} Alba Whittle, Jonathan and Cyrus B. Fisher, Edwin P. Merriam and Samuel Hale--who was sick--and wife, also stopped at Springfield or near there, and Richard Brasher went to Huron, three miles west from Springfield to stop with his friends for a short season. Traveled twenty-two miles. Distance from Kirtland, five hundred and seventy-five miles. _Saturday, September 15_.--William Gribble left the camp in the morning to stop at Springfield during the winter, and Ira Thornton left and went on with Allen Wait. We started before breakfast and traveled fourteen miles. Passed through a small village called Berlin and camped on Spring creek in Island Grove. Here T. P. Pierce's child died, and was buried on Sunday, near Elder Keeler's house. Elder Keeler was late from New Portage, Ohio. Here we tarried till Monday morning. Distance from Kirtland, five hundred and eighty-nine miles. _Sunday, September 16_.--We held a meeting in the afternoon and attended to communion. We had but few spectators in the camp during the day. A spirit of union rarely manifested was felt at the meeting, and our souls rejoiced in the Holy One of Israel. [Sidenote: More Departures from the Camp.] _Monday, September 17_.--This morning Elias Pulsipher, Daniel Pulsipher, Steven Starks, Hiram H. Byington and Monro Crosier settled their accounts and stopped behind. Traveled this day through Jacksonville, a fine village, the county seat of Morgan county, which we entered about fourteen miles east of Jacksonville. From thence we came to Geneva, a small, dusty place, and encamped near David Orton's, on a prairie, having traveled twenty-five miles. Most of the camp was late in arriving on the ground, and some did not come up till morning. Distance from Kirtland, six hundred and fourteen miles. _Tuesday, September 18_.--Warren Smith, Jonas Putnam, Stephen Shumway and D. C. Demming and Joseph {141} Young stopped at Geneva, Morgan county, and in the course of the day, Asaph Blanchard, Stephen Headlock and B. K. Hall also stopped near Exeter, and James C. Snow, whom we found near Geneva, joined us. We came through Exeter to Philip's ferry on the Illinois river, four miles below Naples, which is on the same river, on the straight road from Jacksonville to Quincy on the Mississippi, which we left and traveled six miles east of the ferry. We arrived at the ferry about four p. m., and some of the teams went over and encamped on the west side of the river in Pike county. In the night David Elliot, whom we had left in Putnam county, Indiana, came up on horseback, having arrived with his family within fifteen miles of us in the evening and left us again to hasten on his team that he might overtake us at Louisville, Missouri. Distance from Kirtland, six hundred and twenty-nine miles. [Sidenote: First Tidings from Far West.] _Wednesday, September 19_.--We all got over the Illinois at half-past one p. m. and came to Griggsville, then to Pittsfield, the county seat of Pike county, twelve miles, and encamped on a small hill one mile west of the village. While we were crossing the river two brethren arrived from Far West and brought us the first direct information from that place or from any of the brethren in the West since we started on our journey. The country between the Illinois river and Pittsfield is more rolling than it is on the east of that river, especially east of Springfield. Distance traveled from Kirtland, six hundred and forty-two miles. _Thursday, September 20_.--Started on our journey and came to Atlas, a small village, the former county seat of Pike county, twelve miles through a rolling prairie country, then to the Snye, a branch of the Mississippi, about six miles from the river where we crossed in the afternoon, all but three wagons, into the town of Louisiana, in the state of Missouri; and encamped about three-fourths of a mile {142} west of the town. Traveled twenty miles. Distance from Kirtland, six hundred and sixty-two miles. [Sidenote: A Missouri Storm.] _Friday, September 21_.--Traveled about seventeen miles through a hot country and encamped in a wood near a prairie in a heavy rain which fell all the afternoon, and was the first that had fallen on us since we left Bath, Ohio, and was the most tedious time we had passed through. In the evening it thundered and rained powerfully, most of us went to bed without our supper, and tied our horses to our wagons. We thought it a perilous time, but few complained, nearly all bore it patiently. Duncan McArthur broke down his wagon in the forenoon and did not come up at night. [Sidenote: Bad Roads.] _Saturday, September 22_.--Traveled this day eighteen miles, eight miles of which was the worst road we had on the journey. The other ten miles prairie. Thomas Carico broke down his wagon and stopped and mended it, and did not overtake the camp at night. Eleaser King and sons, who left Kirtland before the camp, came up and encamped with us at night. The air was cool and chilly and towards night uncomfortably cold. We encamped about one-half mile east of Lick creek, in Monroe county. Distance from Kirtland, six hundred and ninety-seven miles. _Sunday, September 23_.--A heavy frost in the morning, but after the sun arose it was pleasant and warm. We thought it our duty to travel and accordingly started on our way. The road very rough and bad part of the way, especially in the timbered land. Duncan McArthur and Thomas Carico, who had been left behind in consequence of breaking down their wagons, overtook us in the morning before we all started, some having to stay behind to find their horses, which went back across the prairie about nine miles in the night. E. B. Gaylord broke down his wagon and got badly hurt, and did not overtake us till Monday night. We traveled to Paris, the county seat of Monroe county, twenty miles, and {143} encamped one mile west of the town late in the evening near a prairie. Crossed south fork of Salt river, five miles east of Paris, and several other tributary streams of the same river, most of which were dry by reason of the extreme drought which had prevailed in this land during the summer. Traveled today twenty-one miles. Distance from Kirtland, seven hundred and eighteen miles. [Sidenote: Reorganization of the Camp.] _Monday, September 24_.--Reorganized the camp which had become rather disorganized by reason of so many stopping by the way. The third division was put into the first and second, as that division had become quite small. The Council called the camp together and laid before them the scanty means in their hands, and wanted the brethren to furnish such things as they had to dispose of to purchase corn, etc., for our cattle and horses, that we might continue our journey. Traveled twenty miles before sunset, most of the way prairie, and encamped on the Elk fork of Salt river. We found the inhabitants in commotion and volunteering, under the order of Governor Boggs, as we were repeatedly told, to go up and fight the "Mormons" in Far West and that region of country. We were very correctly informed that one hundred and ten men had left Huntsville in the morning on that expedition; and that the governor had called on five thousand from the upper counties, and if we went any farther we should meet with difficulty and even death as they would as leave kill us as not. We had been saluted with such reports every day after we came through Jacksonville, Illinois; but we paid little attention to it, trusting in that God for protection which had called upon us to gather ourselves together to the land of Zion, and who had thus far delivered us out of the hands of all our enemies, on every hand, not only in Kirtland, but on all our journey. Traveled this day twenty miles. Distance from Kirtland, seven hundred and thirty-eight miles. _Tuesday, September 25_.--Thomas Nickerson lost his {144} horses and could not find them before the camp started, and did not overtake us at night. We came through Huntsville, the county seat of Randolph county, eleven miles, where we were told before we arrived there, that we should be stopped, but nothing of the kind occurred when we came through the town, and we even heard no threats whatever, but all appeared friendly. A mile and a half west of Huntsville we crossed the east branch of Chariton, and one and a half miles west of the river we found Ira Ames and some other brethren near the place where the city of Manti is to be built, and encamped for the night on Dark creek, six miles from Huntsville. Traveled this day seventeen miles. Distance from Kirtland, seven hundred and fifty-five miles. [Sidenote: Proposition to Disband the Camp.] _Wednesday, September 26_.--In the morning Elder James Foster at a late hour proposed to disband and break up the camp in consequence of some rumors he had heard from the west which he said he believed. Elder Pulsipher being away only five of the Councilors could be present. The other four objected to this proposal, but so far yielded as to consent to have the camp stop till an embassy could be sent to Far West to see the state of things in that region and ascertain whether it would be wisdom or not for us to go into that or any of the western states this winter. The camp was called together and the subject was partially laid before them by Elder Foster, which produced a sadness of countenance seldom seen in the course of our journey. While we were talking over the subject Elder Pulsipher came up, just as a gentleman by the name of Samuel Bend, of Pike county, Missouri, came along, and without knowing our intentions or destination, told us of the state of affairs in Far West, and Adam-ondi-Ahman, and everything we desired to know concerning some particular things. On being told that our intentions were to stop for a while, he advised us to go right along. He told us about the Daviess county mob and that the {145} volunteers called for by the governor, which had rendezvoused at Keatsville, would be discharged at twelve o'clock, noon. [Sidenote: Proposition Rejected.] On reconsidering the subject a motion was made to go on which was carried unanimously. Accordingly we moved on and came to Chariton river in Chariton county, sixteen miles, and encamped about four p. m. on the west side of the river. In the afternoon before we started from the place where we stopped to feed on the seven mile prairie, near Brother Kellog's, the militia volunteers began to go by on their return home, and we continued to meet them most of the afternoon. Most of them passed us civilly, but some of them were rather saucy, few replies, however, were made to them. We met some brethren from Far West during the day which confirmed what we had been told in the morning by Mr. Bend. Brother Nickerson overtook us having found his horses, and eight or ten wagons of brethren from Huron county, Ohio, and other places, also Ira O. Thompson, who had formerly been with us as a member of the camp, stayed with us at night. Traveled sixteen miles this day. Distance from Kirtland, seven hundred and seventy-one miles. [Sidenote: On Grand River.] _Thursday, September 27_.--Started in the morning in some confusion, owing to some misunderstanding, and came to Keatsville on a branch of the Chariton, two miles, and about half a mile west of the town, which is the county seat of Chariton county. We left the state road and took the road to Chillicothe and went up on the east side of Grand river, crossed a prairie about eighteen miles, beautifully diversified with valleys and rolling swells which give it a truly picturesque appearance. It has been surveyed and allotted for military purposes, and for that reason is still unoccupied. We encamped at night at the confluence of the forks of Yellow creek, having traveled twenty-two miles. Elder James Foster left us at Keatsville to go by the {146} way of De Witt, to see his son-in-law, Jonathan Thompson. In the evening the Council met to settle some difficulties and set in order some things that seemed to require attention to enable us to move in order and in peace the remainder of the journey. Traveled twenty-two miles today. Distance from Kirtland, seven hundred and ninety-three miles. _Friday, September 28_.--Crossed Turkey creek, seven miles; Locus, four; and pitched our tents on the east side of Parson's creek, in Linn county, six miles from Locus creek, making seventeen miles. Distance from Kirtland, eight hundred and ten miles. _Saturday, September 29_.--Came to Mr. Gregory's on Madison creek, six miles; thence to Chillicothe, a town lately laid out for the county seat of Livingston county, eight miles; and encamped about a mile west toward Grand river. Thomas Carico's and J. H. Holmes' wagons were turned over in the course of the day, but no particular injury was done to any person. The road was new, and in some places rough, especially in the timbered land on the creeks. Traveled fifteen miles today. Distance from Kirtland, eight hundred and twenty-five miles. _Sunday, September 30_.--Came to Grand river, two and one-half miles, crossed over and came to a small collection of houses, called Utica; two and one-half miles, here we found Brother Sliter from Kirtland, and some other brethren. From Utica we came through a rough and rolling country for ten miles to Brother Walker's, on Shoal creek, crossed the creek and camped on the west side near the prairie. Richard Blanchard, who joined the camp at Bath, left the camp and went to join his friends who lived near Chillicothe. Traveled fifteen miles today. Distance from Kirtland, eight hundred and forty miles. _Monday, October 1_.--Came from Elder Walker's across the prairie, about nineteen miles, and encamped on {147} Brushy creek. Joshua S. Holman, by permission of one or two of the Council, went on Sunday evening to visit Elder Jacob Myers, formerly from Richland county, Ohio, and early in the morning started on his way without waiting for the camp, disregarding the advice of the Council, and in the evening, at a meeting of the camp, his proceedings were condemned by a unanimous vote. Traveled twenty miles and encamped on Brushy fork of Shoal creek, on the prairie. The entire distance from Kirtland, eight hundred and sixty miles. _Tuesday, October 2_.--Crossed Long, Log, and Goose creeks, and arrived in Far West about five p. m. Here we were received with joyful salutations by the brethren in that city. Five miles from the city we were met by the First Presidency of the Church of Latter-day Saints, Joseph Smith, Jun., Sidney Rigdon and Hyrum Smith, together with Isaac Morley, Patriarch of Far West, and George W. Robinson, and by several other brethren between there and the city, who received us with open arms, and escorted us into the city. We encamped on the public square round the foundation of the Temple. Traveled this day ten miles. Whole distance from Kirtland, eight hundred and seventy miles. [Here the camp journal's narrative ends. The two following entries which complete the history of this remarkable journey are taken from the Prophet's account of the proceedings relative to the camp on its arrival.] _Wednesday, October 3_.--The camp continued their journey to Ambrosial creek, where they pitched their tents. I went with them a mile or two, to a beautiful spring, on the prairie, accompanied by Elder Rigdon, brother Hyrum and Brigham Young, with whom I returned to the city, where I spent the remainder of the day. _Thursday, October 4_.--This is a day long to be remembered by that part of the Church of Jesus Christ of Latter-day Saints, called the Camp, or Kirtland Camp No. 1, {148} for they arrived at their destination and began to pitch their tents about sunset, when one of the brethren living in the place proclaimed with a loud voice: "_Brethren, your long and tedious journey is now ended; you are now on the public square of Adam-ondi-Ahman. This is the place where Adam blessed his posterity, when they rose up and called him Michael, the Prince, the Archangel, and he being full of the Holy Ghost predicted what should befall his posterity to the latest generation."--Doctrine and Covenants_. Footnotes 1. In speaking of the services this 12th day of August, and the discourse of Elder John E. Page, Brother Samuel D. Tyler, who, as well as Judge Elias Smith, kept a most excellent journal of the camp's proceedings day by day, says: "Elder John E. Page of the Canada camp preached at three o'clock to us, and many spectators. Text. Jer. 31:6. In his discourse he proved that America was the land given to Joseph's posterity, and that the Indians are the descendants of Joseph, and that they would be gathered to Zion and the Jews to Jerusalem and that the watchmen shall lift up their voices on Mount Zion, etc. In short, he preached the truth with power. At the close he said he had been preaching in Fairfield and had the confidence and good feeling of the people, and he advised that none of less talent than himself, should venture to preach to them, lest they should injure the cause. He said he did not say this to boast, but I think he had better not [have] said it, for I think it was not according to scripture and the Spirit of God; for God has chosen the weak and foolish things of the world to confound the wisdom of the wise and prudent. Now, if the Lord will send poor, weak Elders to any people to preach to them, I doubt not that He will risk them, yea, and risk His cause with them also." 2. By an error this initial in the list of names is given as W. 3. The amount is not stated in the camp journal. 4. This incident is related by Samuel D. Tyler, under date of Sunday, September 2nd, as follows: "This afternoon a miserable drunken stage driver maliciously ran aside out of his course and struck the fore wheel of one of our wagons and stove it in and dropped it; then drove off exulting in his mischief. The stage he drove was marked _J. P. Voorhees_." {149} CHAPTER XI. Expulsion Of The Saints From De Witt, Carroll County, Missouri. [Sidenote: Vexatious Persecution of Willard Richards.] _Wednesday, October 3_.--Sister Alice Hodgin died at Preston on the 2nd of September, 1838. And it was such a wonderful thing for a Latter-day Saint to die in England, that Elder Willard Richards was arraigned before the Mayor's Court at Preston, on the 3rd of October, charged with "killing and slaying" the said Alice with a "black stick," etc., but was discharged without being permitted to make his defense, as soon as it was discovered that the iniquity of his accusers was about to be made manifest. The mob continued to fire upon the brethren at De Witt. [Sidenote: Mob Movements at De Witt.] The following is an extract from General Parks' express to General Atchison: Dear Sir:--I received this morning an affidavit from Carroll county. The following is a copy: "Henry Root, on his oath, states that on the night of the first of October, there was collected in the vicinity of De Witt, an armed force, consisting of from thirty to fifty persons, and on the morning of the second of October they came into the town of De Witt and fired on the civil inhabitants of that place. Thirteen of said individuals were seen by me in that place, and I believe there is actually an insurrection in that place. "Henry Root. "Subscribed and sworn to this 3rd day of October, 1838. "William B. Morton, J. P." In consequence of which information, and belief of an attack being made on said place, I have ordered out the two companies raised by your order, to be held in readiness under the commands of Captains Bogart and Houston, to march for De Witt, in Carroll county, by eight o'clock tomorrow morning, armed and equipped as the law directs, with {150} six days' provisions and fifty rounds of powder and ball. I will proceed with these troops in person, leaving Colonel Thomas in command of Grand river. As soon as I reach De Witt, I will advise you of the state of affairs more fully. I will use all due precaution in the affair, and deeply regret the necessity of this recourse. H. G. Parks, Brigadier-General 2nd Brigade, 3rd Division. _Thursday, October 4_.--I spent most of this day with my family. The mob again fired upon the Saints at De Witt, who were compelled to return the fire in self-defense. [Sidenote: Scattering Firebrands.] To show how firebrands, arrows and death were scattered through the State, and that too by men high in authority, and who were sworn to preserve the public peace, I quote the following from a communication of General Lucas to the governor dated Boonville, Missouri, October 4, 1838: _Letter of General Lucas to Governor Boggs_. Dear Sir:--As we passed down the Missouri river, on Monday last, we saw a large force of Mormons at De Witt, in Carroll county, under arms. Their commander, Colonel Hinkle, formerly of Caldwell county, informed me that there were two hundred, and that they were hourly expecting an attack from the citizens of Carroll county, who he said were then encamped only six miles from there, waiting for a reinforcement from Saline county. Hinkle said they had determined to fight. News had just been received at this place, through Dr. Scott of Fayette, that a fight took place on yesterday, and that several persons were killed. Dr. Scott informed me that he got his information from a gentleman of respectability, who had heard the firing of their guns as he passed down. If a fight has actually taken place, of which I have no doubt, it will create excitement in the whole of upper Missouri, and those base and degraded beings will be exterminated from the face of the earth. If one of the citizens of Carroll should be killed, before five days I believe that there will be from four to five thousand volunteers in the field against the Mormons, and nothing but their blood will satisfy them. It is an unpleasant state of affairs. The remedy I do not pretend to suggest to your Excellency. My troops of the Fourth Division were only dismissed subject to further orders, and can be called into the field at an hour's warning. Samuel D. Lucas. {151} [Sidenote: The Prophet's Comment.] "_Base and degraded beings_!" Whoever heard before of high-minded and honorable men condescending to sacrifice their honor, by stooping to wage war, without cause or provocation against "base and degraded beings." But General Lucas is ready with his whole Division, at "an hour's warning," to enter the field of battle on such degraded terms, if his own statement is true. But General Lucas knew better. He knew the Saints were all innocent, unoffending people, and would not fight, only in self-defense, and why write such a letter to the governor to influence his mind? Why not keep to truth and justice? Poor Lucas! The annals of eternity will unfold to you who are the "base beings," and what it will take to "satisfy" for the shedding of "Mormon blood." _Friday, October 5_.--Report of the committee of Chariton county: The undersigned committee were appointed at a public meeting by the citizens of Chariton county, on the 3rd day of October for the purpose of repairing to De Witt, in Carroll county, to inquire into the nature of the difficulties between the citizens of Carroll and the Mormons. We arrived at the place of difficulties on the 4th of October, and found a large portion of the citizens of Carroll and the adjoining counties assembled near De Witt, well armed. We inquired into the nature of the difficulties. They said that there was a large portion of the people called Mormons embodied in De Witt, from different parts of the world. They were unwilling for them to remain there, which is the cause of their waging war against them. To use the gentlemen's language, "they were waging a war of extermination, or to remove them from the said county." We also went into De Witt, to see the situation of the Mormons. We found them in the act of defense, begging for peace, and wishing for the civil authorities to repair there as early as possible, to settle the difficulties between the parties. Hostilities have commenced and will continue until they are stopped by the civil authorities. This we believe to be a correct statement of both parties. This the 5th day of October, 1835. John W. Price, Wm. H. Logan. Subscribed to and sworn before me, the undersigned, one of the {152} Justices of the Peace within and for Chariton county, and State of Missouri, the 5th day of October, 1838. John Morse, J. P. This day also [October 5] General Atchison wrote the governor from Boonville, that in Carroll county the citizens were in arms for the purpose of driving the "Mormons" from that county. [Sidenote: Conference at Far West.] The third Quarterly Conference of the Church in Caldwell county was held at Far West, President Brigham Young presiding. As there was not a sufficient number of members present to form a quorum for business after singing and prayer, conference adjourned till 2 p. m., when they met and opened as usual, Presidents Marsh and Young presiding. There was not a sufficient number of the members of the High Council or any other quorum to do business as a quarterly Conference. They voted to ordain a few Elders, appointed a few missions, and adjourned till tomorrow at ten o'clock a. m. [Sidenote: News of Mob Violence from De Witt.] About this time I took a journey in company with some others, to the lower part of the county of Caldwell, for the purpose of selecting a location for a town. While on my journey, I was met by one of the brethren from De Witt, in Carroll County, who stated that our people who had settled in that place were and had been some time, surrounded by a mob, who had threatened their lives, and had shot at them several times; and that he was on his way to Far West, to inform the brethren there of the facts. [Sidenote: The Prophet's Hopes of Peace Disappointed.] I was surprised on receiving this intelligence, although there had, previous to this time, been some manifestations of mobs, but I had hoped that the good sense of the majority of the people and their respect for the Constitution, would have put down any spirit of persecution which might have been manifested in that neighborhood. Immediately on receiving this intelligence I made {153} preparations to go to that place, and endeavor, if possible, to allay the feelings of the citizens, and save the lives of my brethren who were thus exposed to their wrath. [Sidenote: The Prophet Arrives at De Witt.] _Saturday, October 6_.--I arrived at De Witt, and found that the accounts of the situation of that place were correct, for it was with much difficulty, and by traveling unfrequented roads, that I was able to get there, all the principal roads being strongly guarded by the mob, who refused all ingress as well as egress. I found my brethren, who were only a handful in comparison to the mob by which they were surrounded, in this situation, and their provisions nearly exhausted, and no prospect of obtaining any more. We thought it necessary to send immediately to the governor, to inform him of the circumstances, hoping to receive from the executive the protection which we needed; and which was guaranteed to us in common with other citizens. Several gentlemen of standing and respectability, who lived in the immediate vicinity who were not in any way connected with the Church of Latter-day Saints, who had witnessed the proceedings of our enemies, came forward and made affidavits to the treatment we had received, and concerning our perilous situation; and offered their services to go and present the case to the governor themselves. [Sidenote: Continuance of Far West Conference.] The Quarterly Conference convened at Far West this day [October 6th] at ten o'clock according to adjournment, Presidents Marsh and Young presiding. Elder Benjamin L. Clapp [1] said he had just returned from Kentucky, where he had been laboring, and that many doors were open there. A call was made for volunteers to go into the vineyard and preach, when Elders James Carroll, James Galliher, {154} Luman A. Shurtliff, James Dana, Ahaz Cook, Isaac Decker, Cornelius P. Lott and Alpheus Gifford offered themselves. President Marsh instructed them not to go forth boasting of their faith, or of the judgments of the Lord, but to go in the spirit of meekness, and preach repentance. [2] [Sidenote: John Taylor Sustained to be an Apostle.] Elder John Taylor [3] from Canada, by request, gave a statement of his feelings respecting his having been appointed as one of the Twelve, saying that he was willing to do anything that God would require of him; whereupon it was voted that Brother John {155} Taylor fill one of the vacancies in the quorum of the Twelve. Stephen Chase was ordained president of the Elders' quorum in Far West. Isaac Laney, Horace Alexander and Albert Sloan were ordained Elders under the hands of the presidents. Samuel Bent and Isaac Higbee were appointed to fill the places of John Murdock and George M. Hinkle in the High Council, the two last named brethren having removed to De Witt. Conference adjourned to the first Friday and Saturday in January next, at ten a. m. Ebenezer Robinson, Clerk. [Sidenote: England.] There were seven cut off from the Church in Preston, England, this day. [Sidenote: De Witt.] General Parks wrote General Atchison from Brigade Headquarters, five miles from De Witt, Carroll county: _Communication of Clark to Atchison on Affairs at De Witt_. Sir:--Immediately after my express to you by Mr. Warder was sent, I proceeded to this place, which I reached yesterday with two companies of mounted men from Ray county. I ordered Colonel Jones to call out three companies from this county, to hold themselves in readiness to join me at Carrolton on the fifth instant, which order has not been carried into effect. None of Carroll county regiment is with me. {156} On arriving in the vicinity of De Witt, I found a body of armed men under the command of Dr. Austin, encamped near De Witt, besieging that place, to the number of two or three hundred, with a piece of artillery ready to attack the town of De Witt. On the other side, Hinkle has in that place three or four hundred Mormons to defend it, and says he will die before he will be driven from thence. On the 4th instant they had a skirmish--fifteen or thirty guns fired on both sides, one man from Saline county wounded in the hip. The Mormons are at this time too strong, and no attack is expected before Wednesday or Thursday next, at which time Dr. Austin hopes his forces will amount to five hundred men, when he will make a second attempt on the town of De Witt, with small arms and cannon. In this posture of affairs, I can do nothing but negotiate between the parties until further aid is sent me. I received your friendly letter of the 5th instant, by Mr. Warder, authorizing me to call on General Doniphan, which call I have made on him for five companies from Platte, Clay and Clinton counties, with two companies I ordered from Livingston, of which I doubt whether these last will come; if they do, I think I will have a force sufficient to manage these belligerents. Should these troops arrive here in time, I hope to be able to prevent bloodshed. Nothing seems so much in demand here (to hear the Carroll county men talk) as Mormon scalps; as yet they are scarce. I believe Hinkle, with the present force and position, will beat Austin with five hundred of his troops. The Mormons say they will die before they will be driven out, etc. As yet they have acted on the defensive, as far as I can learn. It is my settled opinion, the Mormons will have no rest until they leave; whether they will or not, time only can tell. H. G. Parks. [Sidenote: The Mob's Appeal to Howard County for Help.] Under the same date, [October 6th] from the mob camp near De Witt, eleven blood-thirsty fellows, viz., Congrave Jackson, Larkin H. Woods, Thomas Jackson, Rolla M. Daviess, James Jackson, Jun., Johnson Jackson, John L. Tomlin, Sidney S. Woods, Geo. Crigler, William L. Banks, and Whitfield Dicken, wrote a most inflammatory, lying and murderous communication to the citizens of Howard county, calling upon them as friends and fellow citizens, to come to their immediate rescue, as the "Mormons" were then firing upon them and they would have to act on the defensive until they could procure more assistance. {157} A. C. Woods, a citizen of Howard county, made a certificate to the same lies, which he gathered in the mob camp; he did not go into De Witt, or take any trouble to learn the truth of what he certified. While the people will lie and the authorities will uphold them, what justice can honest men expect? [Sidenote: General Clark's Endorsement of the Mob.] _Tuesday, October 9_.--General Clark wrote the governor from Boonville, that the names subscribed to the paper named above, are worthy, prudent and patriotic citizens of Howard county, yet these men would leave their families and everything dear, and go to a neighboring county to seek the blood of innocent men, women and children! If this constitutes "worth, prudence and patriotism," let me be worthless, imprudent and unpatriotic. [Sidenote: The Governor's Answer to the Saints.] The messenger, Mr. Caldwell, who had been dispatched to the governor for assistance, returned, but instead of receiving any aid or even sympathy from his Excellency, we were told that "the quarrel was between the Mormons and the mob," and that "we might fight it out." [Sidenote: House Burning and Robbing.] About this time a mob, commanded by Hyrum Standly, took Smith Humphrey's goods out of his house, and said Standly set fire to Humphrey's house and burned it before his eyes, and ordered him to leave the place forthwith, which he did by fleeing from De Witt to Caldwell county. The mob had sent to Jackson county and got a cannon, powder and balls, and bodies of armed men had gathered in, to aid them, from Ray, Saline, Howard, Livingston, Clinton, Clay, Platte counties and other parts of the state, and a man by the name of Jackson, from Howard county, was appointed their leader. The Saints were forbidden to go out of the town under pain of death, and were shot at when they attempted to go out to get food, of which they were destitute. As fast as their cattle or horses got where the mob could get hold {158} of them, they were taken as spoil, as also other kinds of property. By these outrages the brethren were obliged, most of them, to live in wagons or tents. [Sidenote: Mob Leaders Made Commanders of Militia.] Application had been made to the judge of the Circuit Court for protection, and he ordered out two companies of militia, one commanded by Captain Samuel Bogart, a Methodist minister, and one of the worst of the mobocrats. The whole force was placed under the command of General Parks, another mobber, if his letter speaks his feelings, and his actions do not belie him, for he never made the first attempt to disperse the mob, and when asked the reason of his conduct, he always replied that Bogart and his company were mutinous and mobocratic, that he dare not attempt a dispersion of the mob. Two other principal men of the mob were Major Ashly, member of the Legislature, and Sashiel Woods, a Presbyterian clergyman. General Parks informed us that a greater part of his men under Captain Bogart had mutinied, and that he would be obliged to draw them off from the place, for fear they would join the mob; consequently he could offer us no assistance. [Sidenote: Hardships of the Saints.] We had now no hopes whatever of successfully resisting the mob, who kept constantly increasing; our provisions were entirely exhausted, and we were worn out by continually standing on guard, and watching the movements of our enemies, who, during the time I was there, fired at us a great many times. Some of the brethren perished from starvation; and for once in my life, I had the pain of beholding some of my fellow creatures fall victims to the spirit of persecution, which did then, and has since, prevailed to such an extent in Upper Missouri. They were men, too, who were virtuous and against whom no legal process could for one moment be sustained, but who, in consequence of their love of God, attachment to His cause, and their determination to {159} keep the faith, were thus brought to an untimely grave. [Sidenote: Proposals for the Departure of the Saints.] In the meantime Henry Root and David Thomas, who had been the soul cause of the settlement of our people in De Witt, solicited the Saints to leave the place. Thomas said he had assurances from the mob, that if they would leave the place they would not be hurt, and that they would be paid for all losses which they had sustained, and that they had come as mediators to accomplish this object, and that persons should be appointed to set a value on the property which they had to leave, and that they should be paid for it. The Saints finally, through necessity, had to comply, and leave the place. Accordingly the committee was appointed--Judge Erickson was one of the committee, and Major Florey, of Rutsville, another, the names of others are not remembered. They appraised the real estate, that was all. [Sidenote: A Sad Journey.] When the people came to start, many of their horses, oxen and cows were gone, and could not be found. It was known at the time, and the mob boasted of it, that they had killed the oxen and lived on them. Many houses belonging to my brethren were burned, their cattle driven away, and a great quantity of their property was destroyed by the mob. The people of De Witt utterly failed to fulfill their pledge to pay the Saints for the losses they sustained. The governor having turned a deaf ear to our entreaties, the militia having mutinied, the greater part of them being ready to join the mob, the brethren, seeing no prospect of relief, came to the conclusion to leave that place, and seek a shelter elsewhere. Gathering up as many wagons as could be got ready, which was about seventy, with a remnant of the property they had been able to save from their ruthless foes, they left De Witt and started for Caldwell county on the afternoon of Thursday, October 11, 1838. They traveled that day about twelve miles, and encamped in a grove of timber near the road. That evening a woman, of the name of Jensen, who {160} had some short time before given birth to a child, died in consequence of the exposure occasioned by the operations of the mob, and having to move before her strength would properly admit of it. She was buried in the grove, without a coffin. During our journey we were continually harassed and threatened by the mob, who shot at us several times, whilst several of our brethren died from the fatigue and privation which they had to endure, and we had to inter them by the wayside, without a coffin, and under circumstances the most distressing. We arrived in Caldwell on the twelfth of October. Footnotes: 1. Benjamin L. Clapp, who afterwards became one of the First Council of Seventy, was born in the state of Alabama, August 19, 1814. He had joined the Church in an early day, and had already performed successful missions in the South, especially in the state of Kentucky. 2. This missionary movement at a time when it may be said that the whole country was "up in arms" against the Church, and its fortunes were apparently desperate, is truly an astonishing thing. And yet such missionary movements have become quite characteristic of the Church of Jesus Christ of Latter-day Saints. Its fortunes have never been at so low an ebb but what it could always undertake some great missionary enterprise. For example, when apostasy was rife in Kirtland, and the powers of darkness seemed massed for its overthrow, the Prophet, "to save the Church," organized and sent forth a mission to Great Britain; and now from upper Missouri, when the whole organization seemed to be in danger of disintegration, a mission is nevertheless organized to go into the Southern States to preach the Gospel. In later volumes of this work we shall also see that in 1850, when the whole body of the Mormon people had been expatriated from their country and fled into the desert wilderness of the Rocky mountain region, and when it was generally supposed that the world had practically seen the last of Mormonism, and when the Saints still had before them the task of subduing a wilderness, and many thousands of their people yet to gather from the East, where they were in a scattered condition, and the very existence of the people to human eyes seemed precarious, lo! a world-wide mission was organized and members of the quorum of Apostles were sent from the Church in the wilderness, into Scandinavia, France, Germany, Italy and Switzerland. This missionary spirit so characteristic of the Church, and to which it so staunchly adheres in all its fortunes, proclaims the genius of the work. The primary purpose of the Church's existence is to proclaim the truth of which it is the sacred depository, and after that to perfect the lives of those who receive its message. In proportion to its devotion to these two grand objects of its existence, has been and always will be the measure of its success. 3. John Taylor was born November 1st, 1808, in Milnthorp, a small town near the head of Morecombe bay, and not far from Windemere, the "Queen of English Lakes," in the country of Westmoreland, England. His father's name was James Taylor, whose forefathers for many generations had lived on an estate known as Craig Gate, in Ackenthwaite. John Taylor's mother's name was Agnes; her maiden name was also Taylor. Her Grandfather, Christopher Taylor, lived to be ninety-seven years of age. His son John, father of Agnes, held an office in the excise under the government from his first setting out in life to the age of about sixty. The maiden name of Agnes Taylor's mother was Whittington, a descendant of the family made famous by Richard Whittington, the younger son of Sir William Whittington. At the age of seventeen Elder Taylor was made a Methodist exhorter or local preacher, and was very active and earnest in his ministerial labors. In 1832 he removed with his family to Toronto, upper Canada, and here engaged in preaching under the auspices of the Methodist church. Within a year after his arrival in Canada he married Leonora Cannon, daughter of Captain George Cannon (grandfather of the late George Q. Cannon). Leonora Cannon had come to Canada as the companion of the wife of Mr. Mason, a the private secretary of Lord Aylmer, Governor-General of Canada. She was a devout Methodist, and through attendance upon church became acquainted with Mr. Taylor. While living in Toronto Elder Taylor associated himself with a number of gentlemen of education and refinement who were not quite satisfied with the doctrines of their respective churches, as those doctrines did not agree with the teachings of the Bible. Through this organization, they were seeking for greater religious light, and it was under these circumstances that Elder Parley P. Pratt arrived in Toronto with a letter of introduction to Elder Taylor, and several times addressed this association of gentlemen who were seeking the truth. The end of the matter was that John Taylor accepted the Gospel under the ministration of Elder Pratt; and was soon afterwards ordained an Elder in the Church, and commenced his missionary labors. Of his journey to Kirtland and defense of the Prophet against the fulminations of apostates we have already spoken. (See vol. II, p. 488--Note). Elder Taylor had come to Missouri in response to the notification he had received that he was chosen an Apostle of the Lord Jesus Christ by revelation. (See revelation of 8th of July, 1838, pp. 46, 47). {161} CHAPTER XII. Movements Of The Mob Upon De Witt--Battle Of Crooked River--Exterminating Order Of Governor Boggs. [Sidenote: Plan of the Mob to Dispossess the Saints.] No sooner had the brethren left De Witt than Sashiel Woods called the mob together, and made a speech to them to the effect that they must hasten to assist their friends in Daviess County. The land sales, he said, were coming on, and if they could get the "Mormons" driven out, they could get all the lands entitled to pre-emptions, and that they must hasten to Daviess County in order to accomplish their object; that if they would join and drive out the Saints, the old settlers could get all the lands back again, as well as all the pay they had received for them. He assured the mob that they had nothing to fear from the state authorities in so doing, for they had now full proof that those authorities would not assist the "Mormons," and that they [the mob] might as well take their property from them as not. His proposition was agreed to, and accordingly the whole banditti started for Daviess County, taking with them their cannon. In the meantime, Cornelius Gilliam was busily engaged in raising a mob in Platte and Clinton counties, to aid Woods in his effort to drive peaceable citizens from their homes and take their property. [Sidenote: Plans of Doniphan to Protect the Saints.] On my arrival in Caldwell, I was informed by General Doniphan, of Clay county, that a company of mobbers, eight hundred strong, were marching toward a settlement of our people in Daviess county. He ordered out one of the officers to raise a force and march immediately to what he called Wight's {162} Town [Adam-ondi-Ahman], and defend our people from the attacks of the mob, until he should raise the militia in his [Clay] and the adjoining counties to put them down. A small company of militia, who were on their way to Daviess county, and who had passed through Far West, he ordered back again, stating that they were not to be depended upon, as many of them were disposed to join the mob, and to use his own expression, were "damned rotten hearted." _Sunday, October 14_.--I preached to the brethren at Far West from the saying of the Savior: "Greater love hath no man than this, that he lay down his life for his brethren." At the close I called upon all that would stand by me to meet me on the public square the next day. [Sidenote: State of Affairs in England.] There were seven cut off from the Church in Preston, England, this day. It was a general time of pruning in England. The powers of darkness raged, and it seemed as though Satan was fully determined to make an end of the work in that kingdom. Elders Joseph Fielding and Willard Richards had as much as they could do for some time, to see to the branches already planted, without planting new ones. [Sidenote: Organization for Defense.] _Monday, October 15_.--The brethren assembled on the public square of Far West and formed a company of about one hundred, who took up a line of march for Adam-ondi-Ahman. Here let it be distinctly understood that this company were militia of the county of Caldwell, acting under Lieutenant-Colonel George M. Hinkle, agreeable to the order of General Doniphan, and the brethren were very careful in all their movements to act in strict accordance with the constitutional laws of the land. [Sidenote: Mob Depredations at "Diahman."] The special object of this march was to protect Adam-ondi-Ahman, and repel the attacks of the mob in Daviess county. Having some property in that county, and having a house building there, I went up at the same time. While I was there a number of houses belonging to our people were burned by the {163} mob, who committed many other depredations, such as driving off horses, sheep, cattle, hogs, etc. A number of those whose houses were burned down, as well as those who lived in scattered and lonely situations, fled into the town for safety, and for shelter from the inclemency of the weather, as a considerable snowstorm took place on the 17th and 18th. Women and children, some in the most delicate condition, were thus obliged to leave their homes and travel several miles in order to effect their escape. My feelings were such as I cannot describe when I saw them flock into the village, almost entirely destitute of clothes, and only escaping with their lives. [Sidenote: Affairs at Millport.] During this state of affairs, General Parks arrived in Daviess county, and was at the house of Colonel Lyman Wight on the 18th, when the intelligence was brought that the mob were burning houses; and also when women and children were fleeing for safety, among whom was Agnes M. Smith, wife of my brother, Don Carlos Smith, who was absent on a mission in Tennessee. Her house had been plundered and burned by the mob, and she had traveled nearly three miles, carrying her two helpless babes, and had to wade Grand river. [Sidenote: Parks' Order to Wight to Disperse the Mob.] Colonel Wight, who held a commission in the 59th regiment under his (General Parks') command, asked what was to be done. Parks told him that he must immediately call out his men and go and put the mob down. Accordingly a force was immediately raised for the purpose of quelling the mob, and in a short time was on its march, with a determination to disperse the mob, or die in the attempt; as the people could bear such treatment as was being inflicted upon them no longer. [Sidenote: Strategem of the Mob.] The mob, having learned the orders of General Parks, and likewise being aware of the determination of the oppressed, broke up their encampment and fled. The mob seeing that they could not succeed by force, now resorted to strategem; and after {164} removing their property out of their houses, which were nothing but log cabins, they fired them, and then reported to the authorities of the state that the "Mormons" were burning and destroying all before them. [1] [Sidenote: Beginning of Wm. Clayton's Ministry.] _Friday, October 19_.--Elder William Clayton quitted his temporal business in England, and gave himself wholly to the ministry, and soon commenced preaching and baptizing in Manchester. [Sidenote: Vindication of the Prophet's Business Course in Kirtland.] As I was driven away from Kirtland without the privilege of settling my business, I had, previous to this, employed Colonel Oliver Granger as my agent, to close all my affairs in the east, and as I have been accused of "running away, cheating my creditors, etc.," I will insert one of the many cards and letters I have received from gentlemen who have had the best opportunity of knowing my {165} business transactions, and whose testimony comes unsolicited: _A Card_. Painsville, October 19, 1838. We, the undersigned, being personal acquaintances of Oliver Granger, firmly believe that the course which he has pursued in settling the claims, accounts, etc., against the former citizens of Kirtland township, has done much credit to himself, and all others that committed to him the care of adjusting their business with this community, which also furnishes evidence that there was no intention on their part of defrauding their creditors. [Signed] Thomas Griffith, John S. Seymour. [Sidenote: Crimes of the Mob Charged to the Saints.] About this time William Morgan, sheriff of Daviess county, Samuel Bogart, Colonel William P. Penniston, Doctor Samuel Venable, Jonathan J. Dryden, James Stone and Thomas J. Martin, made communications or affidavits of the most inflammatory kind, charging upon the "Mormons" those depredations which had been committed by the mob, endeavoring thereby to raise the anger of those in authority, rallying a sufficient force around their standard, and produce a total overthrow, massacre, or banishment of the "Mormons" from the state. These and their associates were the ones who fired their own houses and then fled the country crying "fire and murder." [Sidenote: Departure of Orson Hyde from Far West.] It was reported in Far West today [October 19th] that Orson Hyde had left that place, the night previous, leaving a letter for one of the brethren, which would develop the secret. [Sidenote: Return of the Prophet to Far West.] _Monday, 22_.--On the retreat of the mob from Daviess county, I returned to Caldwell, with a company of the brethren, and arrived at Far West about seven in the evening, where I had hoped to enjoy some respite from our enemies, at least for a short time; but upon my arrival there, I was informed that a mob had commenced hostilities on the borders of {166} Caldwell county, adjoining Ray county, and that they had taken some of our brethren prisoners, burned some houses, and had committed depredations on the peaceable inhabitants. [Sidenote: The Saints Flock into Far West.] _Tuesday, 23_.--News came to Far West, this morning, that the brethren had found the cannon, which the mob brought from Independence, buried in the earth and had secured it by order of General Parks. The word of the Lord was given several months since, for the Saints to gather into the cities, but they have been slow to obey until the judgments were upon them, and now they are gathering by flight and haste, leaving all their effects, and are glad to get off at that. The city of Far West is literally crowded, and the brethren are gathering from all quarters. [Sidenote: Inflammatory Letters to the Governor.] Fourteen citizens of Ray county, one of whom was a Mr. Hudgins, a postmaster, wrote the governor an inflammatory epistle. Thomas C. Burch, of Richmond, wrote a similar communication. Also the citizens of Ray county, in public meeting, appealed to the governor of the state, to give the people of Upper Missouri protection from the fearful body of "thieves and robbers;" while the fact is the Saints were minding their own business, only as they were driven from it by those who were crying thieves and robbers. [Sidenote: The Mail Robbed.] The mail came in this evening, but not a single letter to anybody, from which it is evident there is no deposit sacred to those marauders who are infesting the country and trying to destroy the Saints. [Sidenote: The Course of King and Black.] _Wednesday, 24_.--Austin A. King and Adam Black renewed their inflammatory communications to the governor, as did other citizens of Richmond, viz., C. R. Morehead, William Thornton, and Jacob Gudgel, who scrupled at no falsehood or exaggeration, to raise the governor's anger against us. [Sidenote: The Apostasy of Thomas B. Marsh.] Thomas B. Marsh, formerly president of the Twelve, {167} having apostatized, repaired to Richmond and made affidavit before Henry Jacobs, justice of the peace, to all the vilest slanders, aspersions, lies and calumnies towards myself and the Church, that his wicked heart could invent. He had been lifted up in pride by his exaltation to office and the revelations of heaven concerning him, until he was ready to be overthrown by the first adverse wind that should cross his track, and now he has fallen, lied and sworn falsely, and is ready to take the lives of his best friends. Let all men take warning by him, and learn that he who exalteth himself, God will abase. Orson Hyde was also at Richmond and testified to most of Marsh's statements. [2] {168} The following letter, being a fair specimen of the "truth and honesty" of many others which I shall notice, I give it in full: _Communication of Woods and Dickson to Governor Boggs_. Carrolton, Missouri, October 24, 1838. Sir.--We were informed, last night, by an express from Ray county, that Captain Bogart and all his company, amounting to between fifty and sixty men were massacred by the Mormons at Buncombe, twelve miles north of Richmond, except three. This statement you may rely on as being true, and last night they expected Richmond to be laid in ashes this morning. We could distinctly hear cannon, and we know the Mormons had one in their possession. Richmond is about twenty-five {169} miles west of this place, on a straight line. We know not the hour or minute we will be laid in ashes--our country is ruined--for God's sake give us assistance as quick as possible. Yours, etc., Sashiel Woods, Joseph Dickson. [Sidenote: The Prophet's Statement of the Buncombe Affair.] These mobbers must have had very accute ears to hear cannon, (a six pounder) thirty-seven miles! So much for the lies of a priest of this world. Now for the truth of the case. This day about noon, Captain Bogart, with some thirty or forty men called on Brother Thoret Parsons, at the head of the east branch of Log creek, where he was living, and warned him to be gone before next day at ten in the morning, declaring also that he would give Far West thunder and lightning before next day at noon, if he had good luck in meeting Neil Gillum, (Cornelius Gilliam) who would camp about six miles west of Far West that night, and that he should camp on Crooked creek. He then departed towards Crooked creek. [Sidenote: Raid on the Pinkham Residence.] Brother Parsons dispatched a messenger with this news to Far West, and followed after Bogart to watch his movements. Brothers Joseph Holbrook and David Juda, who went out this morning to watch the movements of the enemy, saw eight armed mobbers call at the house of Brother Pinkham, where they took three prisoners, Nathan Pinkham, Brothers William Seely and Addison Green, and four horses, arms, etc. When departing they threatened Father Pinkham that if he did not leave the state immediately they "would have his damned old scalp." Having learned of Bogart's movements the brethren returned to Far West near midnight, and reported their proceedings and those of the mob. [Sidenote: Crooked River Battle.] On hearing the report, Judge Elias Higbee, the first judge of the county, ordered Lieutenant Colonel Hinkle, the highest officer in command in Far West, to send out {170} a company to disperse the mob and retake their prisoners, whom, it was reported, they intended to murder that night. The trumpet sounded, and the brethren were assembled on the public square about midnight, when the facts were stated, and about seventy-five volunteered to obey the judge's order, under command of Captain David W. Patten, who immediately commenced their march on horseback, hoping without the loss of blood to surprise and scatter the camp, retake the prisoners and prevent the attack threatening Far West. _Thursday, 25_.--Fifteen of the company were detached from the main body while sixty continued their march till they arrived near the ford of Crooked river, (or creek) where they dismounted, tied their horses, and leaving four or five men to guard them, proceeded towards the ford, not knowing the location of the encampment. It was just at the dawning of light in the east, when they were marching quietly along the road, and near the top of the hill which descends to the river that the report of a gun was heard, and young Patrick O'Banion reeled out of the ranks and fell mortally wounded. Thus the work of death commenced, when Captain Patten ordered a charge and rushed down the hill on a fast trot, and when within about fifty yards of the camp formed a line. The mob formed a line under the bank of the river, below their tents. It was yet so dark that little could be seen by looking at the west, while the mob looking towards the dawning light, could see Patten and his men, when they fired a broadside, and three or four of the brethren fell. Captain Patten ordered the fire returned, which was instantly obeyed, to great disadvantage in the darkness which yet continued. The fire was repeated by the mob, and returned by Captain Patten's company, who gave the watchword "God and Liberty." Captain Patten then ordered a charge, which was instantly obeyed. The parties immediately came in contact, with their swords, and the mob were soon put to flight, crossing the river at {171} the ford and such places as they could get a chance. In the pursuit, one of the mob fled from behind a tree, wheeled, and shot Captain Patten, who instantly fell, mortally wounded, having received a large ball in his bowels. [Sidenote: List of Casualties. Death of Patten and O'Banion.] The ground was soon cleared, and the brethren gathered up a wagon or two, and making beds therein of tents, etc., took their wounded and retreated towards Far West. Three brethren were wounded in the bowels, one in the neck, one in the shoulder, one through the hips, one through both thighs, one in the arms, all by musket shot. One had his arm broken by a sword. Brother Gideon Carter was shot in the head, and left dead on the ground so defaced that the brethren did not know him. Bogart reported that he had lost one man. The three prisoners were released and returned with the brethren to Far West. Captain Patten was carried some of the way in a litter, but it caused so much distress that he begged to be left by the way side. He was carried into Brother Winchester's, three miles from the city of Far West, where he died that night. Patrick O'Banion died soon after, and Brother Carter's body was also brought from Crooked river, when it was discovered who he was. I went with my brother Hyrum and Lyman Wight to meet the brethren on their return, near Log creek, where I saw Captain Patten in a most distressing condition. His wound was incurable. [Sidenote: The Prophet's Reflections on the Death of David W. Patten.] Brother David Patten was a very worthy man, beloved by all good men who knew him. He was one of the Twelve Apostles, and died as he had lived, a man of God, and strong in the faith of a glorious resurrection, in a world where mobs will have no power or place. One of his last expressions to his wife was--"Whatever you do else, do not deny the faith." How different his fate to that of the apostate, Thomas {172} B. Marsh, who this day vented all the lying spleen and malice of his heart towards the work of God, in a letter to Brother and Sister Abbot, to which was annexed an addenda by Orson Hyde. The following letter will show the state of public feeling in the country at this time: _E. M. Ryland's Letter to Messrs. Rees and Williams_. Lexington, six o'clock p. m. October 25, 1838. _To Messrs. Amos Rees and Wiley C. Williams_: Gentlemen,--This letter is sent on after you on express by Mr. Bryant, of Ray county, since you left this morning. Mr. C. R. Morehead came here on express for men to assist in repelling a threatened attack upon Richmond tonight. He brought news that the Mormon armed force had attacked Captain Bogart this morning at daylight, and had cut off his whole company of fifty men. Since Mr. Morehead left Richmond, one of the company (Bogart's) has come in and reported that there were ten of his comrades killed and the remainder were taken prisoners, after many of them had been severely wounded; he stated further that Richmond would be sacked and burned by the Mormon banditti tonight. Nothing can exceed the consternation which this news gave rise to. The women and children are flying from Richmond in every direction. A number of them have repaired to Lexington, amongst whom is Mrs. Rees. We will have sent from this county since one o'clock this evening about one hundred well-armed and daring men, perhaps the most effective our county can boast of. They will certainly give them (the Mormons) a warm reception at Richmond tonight. You will see the necessity of hurrying on to the City of Jefferson, and also of imparting correct information to the public as you go along. My impression is, that you had better send one of your number to Howard, Cooper and Boone counties, in order that volunteers may be getting ready and flocking to the scene of trouble as fast as possible. They must make haste and put a stop to the devastation which is menaced by these infuriated fanatics, and they must go prepared and with the full determination to exterminate or expel them from the state _en masse_. Nothing but this can give tranquility to the public mind, and re-establish the supremacy of the laws. There must be no further delaying with this question any where. The Mormons must leave the state, or we will, one and all, and to this complexion it must come at last. We have great reliance upon your ability, discretion and fitness {173} for the task you have undertaken, and we have only time to say, God speed you. Yours truly, E. M. Ryland, Judge. The brethren had _not thought_ of going to Richmond--it was a lie out of whole cloth. _Governor Boggs' Order to General John B. Clark_. Friday, Headquarters Of The Militia, City Of Jefferson October 26, 1838. _General John B. Clark, 1st Division Missouri Militia_: Sir:--Application has been made to the commander-in-chief, by the citizens of Daviess county, in this state, for protection, and to be restored to their homes and property, with intelligence that the Mormons, with an armed force, have expelled the inhabitants of that county from their homes, have pillaged and burnt their dwellings, driven off their stock, and were destroying their crops; that they (the Mormons) have burnt to ashes the towns of Gallatin and Millport in said county; the former being the county seat of said county, and including the clerk's office and all the public records of the county, and that there is not now a civil officer within said county. The commander-in-chief therefore orders that there be raised, from the 1st, 4th, 5th, 6th and 12th Divisions of the militia of this state, four hundred men each, to be mounted and armed as Infantry or Riflemen, each man to furnish himself with at least fifty rounds of ammunition, and at least fifteen days provisions. The troops from the 1st, 5th, 6th and 12th, will rendezvous at Fayette, in Howard county, on Saturday, the 3rd day of next month (November) at which point they will receive further instructions as to their line of march. You will therefore cause to be raised the quota of men required of your division (four hundred men) without delay, either by volunteer or drafts, and rendezvous at Fayette, in Howard county, on Saturday, the third day of next month (November) and there join the troops from the 5th, 6th and 12th divisions. The troops from the 4th division will join you at Richmond in Ray county. You will cause the troops raised in your division, to be formed into companies according to law, and placed under officers already in commission. If volunteer companies are raised, they shall elect their own officers. The preference should always be given to volunteer companies already organized and commissioned. You will also detail the necessary field and staff officers. For the convenience of transporting the camp equipage, {174} provisions and hospital stores for the troops under your command, you are authorized to employ two or three baggage wagons. By order of the Commander-in-Chief, B. M. Lisle, Adj.-General. _Letters of Horace Kingsbury and John W. Hawden on the Business Integrity of the Prophet and his Agents in Kirtland_. To all persons that are or may be interested. I, Horace Kingsbury, of Painsville township, Geauga county, and state of Ohio, feeling the importance of recommending to remembrance every worthy citizen who has by his conduct commended himself to personal acquaintance by his course of strict integrity, and desire for truth and common justice, feel it my duty to state that Oliver Granger's management in the arrangement of the unfinished business of people that have moved to the Far West, in redeeming their pledges and thereby sustaining their integrity, has been truly praiseworthy, and has entitled him to my highest esteem, and ever grateful recollection. Horace Kingsbury. Painesville, October 26, 1838. To whom it may concern. This may certify that during the year of eighteen hundred and thirty-seven, I had dealings with Messrs. Joseph Smith, Junior, and Sidney Rigdon, together with other members of the [Mormon] society, to the amount of about three thousand dollars, and during the spring of eighteen hundred and thirty-eight, I have received my pay in full of Colonel Oliver Granger to my satisfaction. And I would here remark that it is due Messrs. Smith and Rigdon, and the [Mormon] society generally, to say that they have ever dealt honorably and fair with me: and I have received as good treatment from them as I have received from any other society in this vicinity; and so far as I have been correctly informed and made acquainted with their business transactions generally, they have, so far as I can judge, been honorable and honest, and have made every exertion to arrange and settle their affairs. And I would further state, that the closing up of my business with said society has been with their agent, Colonel Granger, appointed by them for that purpose; and I consider it highly due Colonel Granger from me, here to state that he has acted truly and honestly in all his business with me, and has accomplished more than I could reasonably have expected. And I have also been made acquainted with his business in that section; and wherever he has been called upon to act, he has done so and with good management he has accomplished and effected the close of a large amount of business for said society, and as I believe, to the entire satisfaction of all concerned. John W. Hawden. Painesville, Geauga county, Ohio, October 27, 1838. {175} [Sidenote: Funeral of David W. Patten.] _Saturday, 27_.--Brother Patten was buried this day at Far West, and before the funeral, I called at Brother Patten's house, and while meditating on the scene before me in presence of his friends, I could not help pointing to his lifeless body and testifying, "There lies a man that has done just as he said he would--he has laid down his life for his friends." _Governor Boggs' Exterminating Order_. Headquarters Militia, City Of Jefferson, October 27, 1838. Sir:--Since the order of the morning to you, directing you to cause four hundred mounted men to be raised within your division, I have received by Amos Rees, Esq., and Wiley C. Williams, Esq., one of my aids, information of the most appalling character, which changes the whole face of things, and places the Mormons in the attitude of open and avowed defiance of the laws, and of having made open war upon the people of this state. Your orders are, therefore, to hasten your operations and endeavor to reach Richmond, in Ray county, with all possible speed. The Mormons must be treated as enemies and _must be exterminated_ or driven from the state, if necessary for the public good. Their outrages are beyond all description. If you can increase your force, you are authorized to do so, to any extent you may think necessary. I have just issued orders to Major-General Wallock, of Marion county, to raise five hundred men, and to march them to the northern part of Daviess and there to unite with General Doniphan, of Clay, who has been ordered with five hundred men to proceed to the same point for the purpose of intercepting the retreat of the Mormons to the north. They have been directed to communicate with you by express; and you can also communicate with them if you find it necessary. Instead, therefore, of proceeding as at first directed, to reinstate the citizens of Daviess in their homes, you will proceed immediately to Richmond, and there operate against the Mormons. Brigadier-General Parks, of Ray, has been ordered to have four hundred men of his brigade in readiness to join you at Richmond. The whole force will be placed under your command. L. W. Boggs, Governor and Commander-in-Chief. To General Clark. [Sidenote: Excitement in Upper Missouri.] Great excitement now prevailed, and mobs were heard {176} of in every direction, who seemed determined on our destruction. They burned the houses in the country, and took off all the cattle they could find. They destroyed corn fields, took many prisoners, and threatened death to all the Mormons. _The Appeal of Atchison and Lucas to Governor Boggs, Asking his Presence at the seat of War_. Headquarters Of The 3rd And 4th Division, Missouri Militia, Richmond, October 28, 1838. _To the Commander-in-Chief, Missouri Militia_: Sir:--From late outrages committed by the _Mormons, civil war_ is inevitable. They have set the laws of the country at defiance, and are in open rebellion. We have about two thousand men under arms to keep them in check. The presence of the commander-in-chief is deemed absolutely necessary, and we most respectfully urge that your excellency be at the seat of _war_ as soon as possible. Your most obedient servants, David R. Atchison, M. G. 3rd Div. [3] Samuel D. Lucas, M. G. 4th Div. Footnotes: 1. It was a cunning piece of diabolism which prompted the mob of Daviess county to set fire to their own log cabins, destroy some of their own property and then charge the crime to the Saints. But it was not without a precedent in Missouri. Two years before that, something very similar occurred in Mercer county, just northeast of Daviess. In June of the year 1836, the Iowa Indians, then living near St. Josoph, made a friendly hunting excursion through the northern part of the state, and their line of travel led them through what was known as the "Heatherly settlement," in Mercer county. The Heatherlys, who were ruffians of the lowest type, took advantage of the excitement produced by the incursion of the Indians, and circulated a report that they were robbing and killing the whites. During the excitement these Heatherlys murdered a man by the name of Dunbar, and another man against whom they had a grudge, and then fled to the settlements along the Missouri river, representing that they were fleeing from the Indians for their lives. This produced great excitement in the settlements in the surrounding counties; the people not knowing at what hour the Indians might be upon them. The militia was called out for their protection; but it was soon ascertained that the alarm was a false one. The Heatherlys were arrested, tried for murder, and some of them sent to the penitentiary. This circumstance occurring only two years before the action of the mob about Millport, and in a county adjacent to Daviess county, doubtless suggested the course pursued by the mob in burning their own houses and fleeing to all parts of the state with the report that the "Mormons" had done it, and were murdering and plundering the old settlers. These false rumors spread by the mob, were strengthened in the public ear by such men as Adam Black, Judge King of Richmond, and other prominent men who were continually writing inflammatory communications to the governor.--For the Heatherly incident, see "History of Livingston County, Missouri," written and compiled by the National Historical Company (1886), chapter 3, pp. 710, 713. 2. The chief points in the affidavit of Thomas B. Marsh, referred to in the text, are as follows: "They have among them a company, considered true Mormons, called the Danites, who have taken an oath to support the heads of the Church in all things that they say or do, _whether right or wrong_. Many, however, of this band are much dissatisfied with his oath, as being against moral and religious principles. On Saturday last, I am informed by the Mormons, that they had a meeting at Far West, at which they appointed a company of twelve, by the name of the 'Destruction Company,' for the purpose of burning and destroying, and that if the people of Buncombe came to do mischief upon the people of Caldwell, and committed depredations upon the Mormons, they were to burn Buncombe; and if the people of Clay and Ray made any movement against them, this destroying company were to burn Liberty and Richmond. * * * * The Prophet inculcates the notion, and it is believed by every true Mormon, that Smith's prophecies are superior to the laws of the land. I have heard the Prophet say that he would yet tread down his enemies, and walk over their dead bodies; and if he was not let alone, he would be a second Mohammed to this generation, and that he would make it one gore of blood from the Rocky mountains to the Atlantic ocean; that like Mohammed, whose motto in treating for peace was, 'the Alcoran or the Sword.' So should it be eventually with us, 'Joseph Smith or the Sword.' These last statements were made during the last summer. The number of armed men at Adam-ondi-Ahman was between three and four hundred. "Thomas B. Marsh. "Sworn to and subscribed before me, the day herein written. "Henry Jacobs, "J. P. Ray county, Missouri. "Richmond, Missouri, October 24, 1838." "Affidavit Of Orson Hyde. "The most of the statements in the foregoing disclosure I know to be true; the remainder I believe to be true. "Orson Hyde. "Richmond, October 24, 1838. "Sworn to and subscribed before me, on the day above written. "Henry Jacobs, J. P." Of this testimony and the action of Marsh and Hyde the late President Taylor in his discourse on Succession in the Presidency, makes these pertinent remarks: "Testimonies from these sources are not always reliable, and it is to be hoped, for the sake of the two brethren, that some things were added by our enemies that they did not assert, but enough was said to make this default and apostasy very terrible. I will here state that I was in Far West at the time these affidavits were made, and was mixed up with all prominent Church affairs. I was there when Thomas B. Marsh and Orson Hyde left there; and there are others present who were there at the same time. And I know that these things, referred to in the affidavits, are not true. I have heard a good deal about Danites, but I never heard of them among the Latter-day Saints. If there was such an organization, I never was made acquainted with it * * * * * * Thomas B. Marsh was unquestionably instigated by the devil when he made this statement, which has been read in your hearing [the foregoing affidavit]. The consequence was, he was cut off from the Church. * * * * * * It would be here proper to state, however, that Orson Hyde had been sick with a violent fever for some time, and had not yet fully recovered therefrom, which, with the circumstances with which we were surrounded, and the influence of Thomas B. Marsh, may be offered as a slight palliation for his default. * * * * * * It may be proper here again to say a few words with regard to Brother Orson Hyde, whose endorsement of the terrible charges made by Thomas B. Marsh in his affidavit, has already been read. Suffice it to say, in addition to what has previously been stated, he was cut off from the Church, and of course lost his apostleship; and when he subsequently returned, and made all the satisfaction that was within his power, he was forgiven by the authorities and the people and was again re-instated in the quorum." Schuyler Colfax, vice-president of the United States, in his discussion with the late President John Taylor on the "Mormon Question," quoted this Marsh-Hyde affidavit, and Elder Taylor in reply said: "I am sorry to say that Thomas B. Marsh did make that affidavit, and that Orson Hyde stated that he knew part of it and believed the other; and it would be disingenuous in me to deny it; but it is not true that these things existed, for I was there and knew to the contrary; and so did the people of Missouri, and so did the governor of Missouri. How do you account for their acts? Only on the score of the weakness of our common humanity. We were living in troublous times, and all men's nerves are not proof against such shocks as we then had to endure." 3. It is to be regretted that General David R. Atchison joined with General Lucas in signing the above communication. Up to this time Major General Atchison had apparently exercised his influence counseling moderation in dealing with the "Mormons." He was a resident of Clay county when the Saints were driven into that county from Jackson. He, with General Doniphan and Amos Rees, had acted as counsel for the exiles, and had seen the doors of the temple of justice closed in their faces by mob violence, and all redress denied them. He was acquainted with the circumstances which led to their removal from Clay county, to the unsettled prairies of what afterwards became Caldwell county. He knew how deep and unreasonable the prejudices were against the Saints. Can it be possible that he did not know how utterly unjustifiable the present movement against them was? Whether he was blinded by the false reports about Millport and Gallatin and Crooked river, or whether his courage faltered, and he became afraid longer to defend a people against whom every man's hand was raised, I cannot now determine, but one or the other must have been the case. General Atchison, however, was afterwards "dismounted," to use a word of General Doniphan's in relating the incident, and sent back to Liberty in Clay county by special order of Governor Boggs, on the ground that he was inclined to be too merciful to the "Mormons," so that he was not active in the operations about Far West. But how he could consent to join with Lucas in sending such an untruthful and infamous report to the governor about the situation in Upper Missouri, is difficult to determine. The Saints had not set the laws at defiance, nor were they in open rebellion. But when all the officers of the law refused to hear their complaints, and both civil and military authority delivered them into the hands of merciless mobs to be plundered and outraged at their brutal pleasure, and all petitions for protection at the hands of the governor had been answered with: "It is a quarrel between the Mormons and the mob, and they must fight it out," what was left for them to do but to arm themselves and stand in defense of their homes and families? The movement on Gallatin by Captain Patten and that on Millport by Colonel Wight was ordered by General Parks, who called upon Colonel Wight to take command of his company of men, when the militia under Parks' command mutinied, and dispersed all mobs wherever he found them. Gallatin was not burned, nor were the records of the county court, if they were destroyed at all, destroyed by the Saints. What houses were burned in Millport had been set on fire by the mob. The expedition to Crooked river was ordered by Judge Higbee, the first judge in Caldwell county and the highest civil authority in Far West, and was undertaken for the purpose of dispersing a mob which had entered the house of a peaceable citizen--one Pinkham--and carried off three people prisoners, four horses and other property, and who had threatened to "give Far West hell before noon the next day." So that in their operations the acts of the Saints had been strictly within the law, and only in self defense. {177} {178} CHAPTER XIII. Mob Movements On Far West--Treachery Of Colonel Hinkle--Sorrowful Scenes. [Sidenote: The Prophet's Comment on Governor Boggs.] Lilburn W. Boggs had become so hardened by mobbing the Saints in Jackson county, and his conscience so "seared as with a hot iron," that he was considered a fit subject for the gubernatorial chair; and it was probably his hatred to truth and the "Mormons," and his blood-thirsty, murderous disposition, that raised him to the station he occupied. His _exterminating order_ of the twenty-seventh aroused every spirit in the state, of the like stamp of his own; and the Missouri mobocrats were flocking to the standard of General Clark from almost every quarter. [Sidenote: General Clark] Clark, although not the ranking officer, was selected by Governor Boggs as the most fit instrument to carry out his murderous designs; for bad as they were in Missouri, very few commanding officers were yet sufficiently hardened to go all lengths with Boggs in this contemplated inhuman butchery, and expulsion from one of the should-be free and independent states of the Republic of North America, where the Constitution declares, that "_every man shall have the privilege of worshiping God according to the dictates of his own conscience_;" and this was all the offense the Saints had been guilty of. [Sidenote: Doctor Sampson Avard.] And here I would state, that while the evil spirits were raging up and down in the state to raise mobs against the "Mormons," Satan himself was no less busy in striving to stir up mischief in the camp of the Saints: and among the most conspicuous of his willing devotees was one Doctor Sampson Avard, who had {179} been in the Church but a short time, and who, although he had generally behaved with a tolerable degree of external decorum, was secretly aspiring to be the greatest of the great, and become the leader of the people. This was his pride and his folly, but as he had no hopes of accomplishing it by gaining the hearts of the people openly he watched his opportunity with the brethren--at a time when mobs oppressed, robbed, whipped, burned, plundered and slew, till forbearance seemed no longer a virtue, and nothing but the grace of God without measure could support men under such trials--to form a secret combination by which he might rise a mighty conqueror, at the _expense and the overthrow of the Church_. This he tried to accomplish by his smooth, flattering, and winning speeches, which he frequently made to his associates, while his room was well guarded by some of his followers, ready to give him the signal on the approach of anyone who would not approve of his measures. [Sidenote: Avard's Danites.] In these proceedings he stated that he had the sanction of the heads of the Church for what he was about to do; and by his smiles and flattery, persuaded them to believe it, and proceeded to administer to the few under his control, an oath, binding them to everlasting secrecy to everything which should be communicated to them by himself. Thus Avard initiated members into his band, firmly binding them, by all that was sacred, in the protecting of each other in all things that were lawful; and was careful to picture out a great glory that was then hovering over the Church, and would soon burst upon the Saints as a cloud by day, and a pillar of fire by night, and would soon unveil the slumbering mysteries of heaven, which would gladden the hearts and arouse the stupid spirits of the Saints of the latter-day, and fill their hearts with that love which is unspeakable and full of glory, and arm them with power, that the gates of hell could not prevail against them; and would often affirm to his company that the principal men of the Church had put him {180} forward as a spokesman, and a leader of this band, which _he_ named _Danites_. [Sidenote: Avard's Manner of Proceeding.] Thus he duped many, which gave him the opportunity of figuring as a person of importance. He held his meetings daily, and carried on his crafty work in great haste, to prevent mature reflection upon the matter by his followers, until he had them bound under the penalties of death to keep the secrets and certain signs of the organization by which they were to know each other by day or night. After those performances, he held meetings to organize his men into companies of tens and fifties, appointing a captain over each company. After completing this organization, he went on to teach the members of it their duty under the orders of their captains; he then called his captains together and taught them in a secluded place, as follows: _Avard's Instructions to His Captains_. My brethren, as you have been chosen to be our leading men, our captains to rule over this last kingdom of Jesus Christ--and you have been organized after the ancient order--I have called upon you here today to teach you, and instruct you in the things that pertain to your duty, and to show you what your privileges are, and what they soon will be. Know ye not, brethren, that it soon will be your privilege to take your respective companies and go out on a scout on the borders of the settlements, and take to yourselves spoils of the goods of the ungodly Gentiles? for it is written, the riches of the Gentiles shall be consecrated to my people, the house of Israel; and thus you will waste away the Gentiles by robbing and plundering them of their property; and in this way we will build up the kingdom of God, and roll forth the little stone that Daniel saw cut out of the mountain without hands, and roll forth until it filled the whole earth. For this is the very way that God destines to build up His kingdom in the last days. If any of us should be recognized, who can harm us? for we will stand by each other and defend one another in all things. If our enemies swear against us, we can swear also. [The captains were confounded at this, but Avard continued]. Why do you startle at this, brethren? As the Lord liveth, I would swear to a lie to clear any of you; and if this would not do, I would put them or him under the sand as Moses did the Egyptian; and in this way we will consecrate much unto the Lord, and {181} build up His Kingdom; and who can stand against us? And if any of us transgress, we will deal with him amongst ourselves. And if any one of this Danite society reveals any of these things, I will put him where the dogs _cannot bite him_. [Sidenote: Revolt of Avard's Officers.] At this lecture all of the officers revolted, and said it would not do, they would not go into any such measures, and it would not do to name any such thing; "such proceedings would be in open violation of the laws of our country, would be robbing our fellow citizens of their rights, and are not according to the language and doctrine of Christ, or of the Church of Latter-day Saints." Avard replied, and said there was no laws that were executed in justice, and he cared not for them, this being a different dispensation, a dispensation of the fullness of times; in this dispensation he learned from the Scriptures that the kingdom of God was to put down all other kingdoms, and the Lord Himself was to reign, and His laws alone were the laws that would exist. [Sidenote: Avard's Teachings Rejected.] Avard's teachings were still manfully rejected by all. Avard then said that they had better drop the subject, although he had received his authority from Sidney Rigdon the evening before. The meeting then broke up; the eyes of those present were opened, Avard's craft was no longer in the dark, and but very little confidence was placed in him, even by the warmest of the members of his Danite scheme. [Sidenote: Avard Excommunicated.] When a knowledge of Avard's rascality came to the Presidency of the Church, he was cut off from the Church, and every means proper used to destroy his influence, at which he was highly incensed and went about whispering his evil insinuations, but finding every effort unavailing, he again turned conspirator, and sought to make friends with the mob. [Sidenote: Distinction in Organization Pointed Out.] And here let it be distinctly understood, that these companies of tens and fifties got up by Avard, were {182} altogether separate and distinct from those companies of tens and fifties organized by the brethren for self defense, in case of an attack from the mob. This latter organization was called into existence more particularly that in this time of alarm no family or person might be neglected; therefore, one company would be engaged in drawing wood, another in cutting it, another in gathering corn, another in grinding, another in butchering, another in distributing meat, etc., etc., so that all should be employed in turn, and no one lack the necessaries of life. Therefore, let no one hereafter, by mistake or design, confound this organization of the Church for good and righteous purposes, with the organization of the "Danites," of the apostate Avard, which died almost before it had existed. [Sidenote: Gathering of the Mob at Richmond.] The mob began to encamp at Richmond on the twenty-sixth, and by this time amounted to about two thousand men, all ready to fulfill the exterminating order, and join the standard of the governor. They took up a line of march for Far West, traveling but part way, where they encamped for the night. _Tuesday, October 30_.--The advance guard of the mob were patrolling the country and taking many prisoners, among whom were Brother Stephen Winchester, and Brother Carey, whose skull they laid open by a blow from a rifle barrel. In this mangled condition, the mob laid him in their wagon and went on their way, denying him every comfort, and thus he remained that afternoon and night. [Sidenote: Gen. Clark's Movements.] General Clark was in camp at Chariton under a forced march to Richmond, with about a thousand men, and the governor's exterminating order. For the history of this day at Haun's Mills, on Shoal creek, I quote the following affidavit of Elder Joseph Young, First President of the Seventies: {183} _Joseph Young's Narrative of the Massacre at Haun's Mills_. On the sixth day of July last, I started with my family from Kirtland, Ohio, for the state of Missouri, the county of Caldwell, in the upper part of the state, being the place of my destination. On the thirteenth day of October I crossed the Mississippi at Louisiana, at which place I heard vague reports of the disturbances in the upper country, but nothing that could be relied upon. I continued my course westward till I crossed Grand river, at a place called Compton's Ferry, at which place I heard, for the first time, that if I proceeded any farther on my journey, I would be in danger of being stopped by a body of armed men. I was not willing, however, while treading my native soil, and breathing republican air, to abandon my object, which was to locate myself and family in a fine, healthy country, where we could enjoy the society of our friends and connections. Consequently, I prosecuted my journey till I came to Whitney's Mills, situated on Shoal creek, in the eastern part of Caldwell county. After crossing the creek and going about three miles, we met a party of the mob, about forty in number, armed with rifles, and mounted on horses, who informed us that we could go no farther west, threatening us with instant death if we proceeded any farther. I asked them the reason of this prohibition; to which they replied, that we were "Mormons;" that everyone who adhered to our religious faith, would have to leave the state in ten days, or _renounce_ their religion. Accordingly they drove us back to the mills above mentioned. Here we tarried three days; and, on Friday, the twenty-sixth, we re-crossed the creek, and following up its banks, we succeeded in eluding the mob for the time being, and gained the residence of a friend in Myer's settlement. On Sunday, twenty-eighth October, we arrived about twelve o'clock, at Haun's Mills, where we found a number of our friends collected together, who were holding a council, and deliberating on the best course for them to pursue, to defend themselves against the mob, who were collecting in the neighborhood under the command of Colonel Jennings of Livingston county, and threatening them with house burning and killing. The decision of the council was, that our friends there should place themselves in an attitude of self defense. Accordingly about twenty-eight of our men armed themselves, and were in constant readiness for an attack of any small body of men that might come down upon them. The same evening, for some reason best known to themselves, the mob sent one of their number to enter into a treaty with our friends, which was accepted, on the condition of mutual forbearance on both sides, and that each party, as far as their influence extended, should exert themselves to prevent any further hostilities upon either party. {184} At this time, however, there was another mob collecting on Grand river, at William Mann's, who were threatening us, consequently we remained under arms. Monday passed away without molestation from any quarter. On Tuesday, the 30th, that bloody tragedy was acted, the scene of which I shall never forget. More than three-fourths of the day had passed in tranquility, as smiling as the preceding one. I think there was no individual of our company that was apprised of the sudden and awful fate that hung over our heads like an overwhelming torrent, which was to change the prospects, the feelings and the circumstances of about thirty families. The banks of Shoal creek on either side teemed with children sporting and playing, while their mothers were engaged in domestic employments, and their fathers employed in guarding the mills and other property, while others were engaged in gathering in their crops for their winter consumption. The weather was very pleasant, the sun shone clear, all was tranquil, and no one expressed any apprehension of the awful crisis that was near us--even at our doors. It was about four o'clock, while sitting in my cabin with my babe in my arms, and my wife standing by my side, the door being open, I cast my eyes on the opposite bank of Shoal creek and saw a large company of armed men, on horses, directing their course towards the mills with all possible speed. As they advanced through the scattering trees that stood on the edge of the prairie they seemed to form themselves into a three square position, forming a vanguard in front. At this moment, David Evans, seeing the superiority of their numbers, (there being two hundred and forty of them, according to their own account), swung his hat, and cried for peace. This not being heeded, they continued to advance, and their leader, Mr. Nehemiah Comstock, fired a gun, which was followed by a solemn pause of ten or twelve seconds, when, all at once, they discharged about one hundred rifles, aiming at a blacksmith shop into which our friends had fled for safety; and charged up to the shop, the cracks of which between the logs were sufficiently large to enable them to aim directly at the bodies of those who had there fled for refuge from the fire of their murderers. There were several families tented in the rear of the shop, whose lives were exposed, and amidst a shower of bullets fled to the woods in different directions. After standing and gazing on this bloody scene for a few minutes, and finding myself in the uttermost danger, the bullets having reached the house where I was living, I committed my family to the protection of heaven, and leaving the house on the opposite side, I took a path which led up the hill, following in the trail of three of my brethren {185} that had fled from the shop. While ascending the hill we were discovered by the mob, who immediately fired at us, and continued so to do till we reached the summit. In descending the hill, I secreted myself in a thicket of bushes, where I lay till eight o'clock in the evening, at which time I heard a female voice calling my name in an under tone, telling me that the mob had gone and there was no danger. I immediately left the thicket, and went to the house of Benjamin Lewis, where I found my family (who had fled there) in safety, and two of my friends mortally wounded, one of whom died before morning. Here we passed the painful night in deep and awful reflections on the scenes of the preceding evening. After daylight appeared, some four or five men, who with myself, had escaped with our lives from the horrid massacre, and who repaired as soon as possible to the mills, to learn the condition of our friends, whose fate we had but too truly anticipated. When we arrived at the house of Mr. Haun, we found Mr. Merrick's body lying in the rear of the house, Mr. McBride's in front, literally mangled from head to foot. We were informed by Miss Rebecca Judd, who was an eye witness, that he was shot with his own gun, after he had given it up, and then cut to pieces with a corn cutter by a Mr. Rogers of Daviess county, who keeps a ferry on Grand river, and who has since repeatedly boasted of this act of savage barbarity. Mr. York's body we found in the house, and after viewing these corpses, we immediately went to the blacksmith's shop, where we found nine of our friends, eight of whom were already dead; the other, Mr. Cox, of Indiana, struggling in the agonies of death and soon expired. We immediately prepared and carried them to the place of interment. The last office of kindness due to the remains of departed friends, was not attended with the customary ceremonies or decency, for we were in jeopardy, every moment expecting to be fired upon by the mob, who, we supposed, were lying in ambush, waiting for the first opportunity to despatch the remaining few who were providentially preserved from the slaughter of the preceding day. However, we accomplished without molestation this painful task. The place of burying was a vault in the ground, formerly intended for a well, into which we threw the bodies of our friends promiscuously. Among those slain I will mention Sardius Smith, son of Warren Smith, about nine years old, who, through fear, had crawled under the bellows in the shop, where he remained till the massacre was over, when he was discovered by a Mr. Glaze, of Carroll county, who presented his rifle near the boy's head, and literally blowed off the upper part of it. Mr. Stanley, of Carroll, told me afterwards that Glaze boasted of this fiend-like murder and heroic deed all over the country. {186} The number killed and mortally wounded in this wanton slaughter was eighteen or nineteen, whose names as far as I recollect were as follows: Thomas McBride, Levi N. Merrick, Elias Benner, Josiah Fuller, Benjamin Lewis, Alexander Campbell, Warren Smith, Sardius Smith, George S. Richards, Mr. William Napier, Augustine Harmer, Simon Cox, Mr. [Hiram] Abbott, John York, Charles Merrick, (a boy eight or nine years old), [John Lee, John Byers], and three or four others, whose names I do not recollect, as they were strangers, to me. Among the wounded who recovered were Isaac Laney, Nathan K. Knight, Mr. [William] Yokum, two brothers by the name of [Jacob and George] Myers, Tarlton Lewis, Mr. [Jacob] Haun, and several others, [Jacob Foutz, Jacob Potts, Charles Jimison, John Walker, Alma Smith, aged about nine years]. Miss Mary Stedwell, while fleeing, was shot through the hand, and, fainting, fell over a log, into which they shot upwards of twenty balls. To finish their work of destruction, this band of murderers, composed of men from Daviess, Livingston, Ray, Carroll, and Chariton counties, led by some of the principal men of that section of the upper country, (among whom I am informed were Mr. Ashby, of Chariton, member of the state legislature; Colonel Jennings, of Livingston county, Thomas O. Bryon, clerk of Livingston county; Mr. Whitney, Dr. Randall, and many others), proceeded to rob the houses, wagons, and tents, of bedding and clothing; drove off horses and wagons, leaving widows and orphans destitute of the necessaries of life; and even stripped the clothing from the bodies of the slain. According to their own account, they _fired seven_ rounds in this awful butchery, making upwards of sixteen hundred shots at a little company of men, about thirty in number. I hereby certify the above to be a true statement of facts, according to the best of my knowledge. Joseph Young. State Of Illinois, ss. County Of Adams. I hereby certify that Joseph Young this day came before me, and made oath in due form of law, that the statements contained in the foregoing sheet are true, according to the best of his knowledge and belief. In testimony whereof I have hereunto set my hand and affixed the seal of the Circuit Court at Quincy, this fourth day of June, in the year of our Lord one thousand eight hundred and thirty-nine. C. M. Woods, Clerk Circuit Court, Adams Co., Ill. [Sidenote: Additional Events of the Massacre.] A younger brother of the boy here killed, aged eight, was shot through the hip. The little fellow himself states {187} that seeing his father and brother both killed, he thought they would shoot him again if he stirred, and so feigned himself dead, and lay perfectly still, till he heard his mother call him after dark. Nathan K. Knight saw a Missourian cut down Father McBride with a corn-cutter, and also saw them stripping the dying, and heard the boys crying for mercy. Brother Knight made his escape across the mill-dam, after receiving wounds through his lungs and finger. After the massacre was over, he was led to a house by a woman, and whilst lying there wounded he heard Mr. Jesse Maupin say that he blew one of the boys' brains out. Some time later whilst walking the streets of Far West Brother Knight was met by three Missourians who threatened to butcher him, and one of them by the name of Rogers drew a butcher knife, and said that he had not got his corn-cutter with him, that he cut down McBride with, "but by----I have got something that will do as well:" but by a great chance Brother Knight made his escape from the ruffian. [Sidenote: Atchison Withdraws from "Militia."] General Atchison withdrew from the army at Richmond as soon as the governor's extermination order was received. Up to this time we were ignorant at Far West of the movements of the mob at Richmond, and the governor's order of extermination. [Sidenote: Arrival of more Mob-Militia.] On the 30th of October a large company of armed soldiers were seen approaching Far West. They came up near to the town, and then drew back about a mile, and encamped for the night. We were informed that they were militia, ordered out by the governor for the purpose of stopping our proceedings, it having been represented to his excellency, by wicked and designing men from Daviess that we were the aggressors, and had committed outrages in Daviess county. They had not yet got the governor's order of {188} extermination, which I believe did not arrive till the next day. [Sidenote: Preparations for a Battle.] _Wednesday, October 31_.--The militia of Far West guarded the city the past night, and arranged a temporary fortification of wagons, timber, etc., on the south. The sisters, many of them, were engaged in gathering up their most valuable effects, fearing a terrible battle in the morning, and that the houses might be fired and they obliged to flee. The enemy was five to one against us. [Sidenote: Col. Hinkle's Treachery.] About eight o'clock a flag of truce was sent from the enemy, which was met by several of our people, and it was hoped that matters would be satisfactorily arranged after the officers had heard a true statement of all the circumstances. Colonel Hinkle went to meet the flag, and secretly made the following engagement: First, to give up their [the Church's] leaders to be tried and punished; second, to make an appropriation of the property of all who had taken up arms, for the payment of their debts, and indemnify for the damage done by them; third, that the remainder of the Saints should leave the state, and be protected while doing so by the militia; but they were to be permitted to remain under protection until further orders were received from the commander-in-chief; fourth, to give up their arms of every description, which would be receipted for. [Sidenote: Reinforcement of the Mob.] The enemy was reinforced by about one thousand five hundred men today, and news of the destruction of property by the mob reached us from every quarter. [Sidenote: Betrayal of the Prophet _et al_.] Towards evening I was waited upon by Colonel Hinkle, who stated that the officers of the militia desired to have an interview with me and some others, hoping that the difficulties might be settled without having occasion to carry into effect the exterminating orders which they had received from the governor. I immediately complied with the request, and in {189} company with Elders Sidney Rigdon and Parley P. Pratt, Colonel Wight and George W. Robinson, went into the camp of the militia. But judge of my surprise, when, instead of being treated with that respect which is due from one citizen to another, we were taken as prisoners of war, and treated with the utmost contempt. [1] The officers would not converse with us, and the soldiers, almost to a man, insulted us as much as they felt disposed, breathing out threats against me and my companions. I {190} cannot begin to tell the scene which I there witnessed. The loud cries and yells of more than one thousand voices, which rent the air and could be heard for miles, and the horrid and blasphemous threats and curses which were poured upon us in torrents, were enough to appall the stoutest heart. In the evening we had to lie down on the cold ground, surrounded by a strong guard, who were only kept back by the power of God from depriving us of life. We petitioned the officers to know why we were thus treated, but they utterly refused to give us any answer, or to converse with us. After we arrived in the camp, Brother Stephen Winchester and eleven other brethren who were prisoners, volunteered, with permission of the officers, to carry Brother Carey into the city to his family, he having lain exposed to the weather for a show to the inhuman wretches, without having his wound dressed or being nourished in any manner. He died soon after he reached home. [Sidenote: The Prophet and Companions Condemned to be Shot.] _Thursday, November 1_.--Brothers Hyrum Smith and Amasa Lyman were brought prisoners into camp. The officers of the militia held a court martial, and sentenced us to be shot, on Friday morning, on the public square of Far West as a warning to the "Mormons." [2] However, notwithstanding their sentence and determination, they were {191} not permitted to carry their murderous sentence into execution. Having an opportunity of speaking to General Wilson, I inquired of him why I was thus treated. I told him I was not aware of having done anything worthy of such treatment; that I had always been a supporter of the Constitution and of democracy. His answer was, "I know it, and that is the reason why I want to kill you, or have you killed." [Sidenote: Robbings of the Militia.] The militia went into the town, and without any restraint whatever, plundered the houses, and abused the innocent and unoffending inhabitants and left many destitute. They went to my house, drove my family out of doors, carried away most of my property. General Doniphan declared he would have nothing to do with such cold-blooded murder, and that he would withdraw his brigade in the morning. Governor Boggs wrote General Clark from Jefferson City, that he considered full and ample powers were {192} vested in him [Clark] to carry into effect the former orders; says Boggs: _Excerpt from Governor Boggs' Communication to General Lucas_. The case is now a very plain one--the "Mormons" must be subdued; and peace restored to the community; you will therefore proceed without delay to execute the former orders. Full confidence is reposed in your ability to do so; your force will be amply sufficient to accomplish the object. Should you need the aid of artillery, I would suggest that an application be made to the commanding officer of Fort Leavenworth, for such as you may need. You are authorized to request the loan of it in the name of the state of Missouri. The ringleaders of this rebellion should be made an example of; and if it should become necessary for the public peace, the "Mormons" should be exterminated, or expelled from the state. [Sidenote: Citizens of Far West Disarmed.] This morning General Lucas ordered the Caldwell militia to give up their arms. Hinkle, having made a treaty with the mob on his own responsibility, to carry out his treachery, marched the troops out of the city, and the brethren gave up their arms, their own property, which no government on earth had a right to require. [Sidenote: High Handed Procedure of the Mob.] The mob (called Governor's troops) then marched into town, and under pretense of searching for arms, tore up floors, upset haystacks, plundered the most valuable effects they could lay their hands on, wantonly wasted and destroyed a great amount of property, compelled the brethren at the point of the bayonet to sign deeds of trust to pay the expenses of the mob, even while the place was desecrated by the chastity of women being violated. About eighty men were taken prisoners, the remainder were ordered to leave the state, and were forbidden, under threat of being shot by the mob to assemble more than three in a place. [Sidenote: Avard's Treachery.] _Friday, November 2_.--About this time Sampson Avard was found by the mob secreted in the hazel brush some miles from Far West, and brought into camp, where he and they were "hail fellows well {193} met;" for Avard told them that Daniteism was an order of the Church, and by his lying tried to make the Church a scape-goat for his sins. Myself and fellow prisoners were taken to the town, into the public square, and before our departure we, after much entreaty, were suffered to see our families, being attended all the while by a strong guard. I found my wife and children in tears, who feared we had been shot by those who had sworn to take our lives, and that they would see me no more. When I entered my house, they clung to my garments, their eyes streaming with tears, while mingled emotions of joy and sorrow were manifested in their countenances. I requested to have a private interview with them a few minutes, but this privilege was denied me by the guard. I was then obliged to take my departure. Who can realize the feelings which I experienced at that time, to be thus torn from my companion, and leave her surrounded with monsters in the shape of men, and my children, too, not knowing how their wants would be supplied; while I was to be taken far from them in order that my enemies might destroy me when they thought proper to do so. My partner wept, my children clung to me, until they were thrust from me by the swords of the guards. I felt overwhelmed while I witnessed the scene, and could only recommend them to the care of that God whose kindness had followed me to the present time, and who alone could protect them, and deliver me from the hands of my enemies, and restore me to my family. [3] {194} After this painful scene I was taken back to the camp, and with the rest of my brethren, namely, Sidney Rigdon, Hyrum Smith, Parley P. Pratt, Lyman Wight, Amasa Lyman, and George W. Robinson, started off for {195} Independence, Jackson county, and encamped at night on Crooked river, under a strong guard commanded by Generals Lucas and Wilson. The following letter gives the particulars relating to the movements of the governor's troops in conjunction with the mob: _Report of General S. D. Lucas to Governor Boggs_. Headquarters, Camp Near Far West, November 2, 1838. _To His Excellency, L. W. Boggs, Commander-in-Chief, Missouri Militia_: Sir:--On Monday, October 29th, the troops ordered out by Major-General Atchison and myself (as per our report to you of said date), took up their line of march from camp near Richmond, for Far West. We encamped on the night of the 29th at Linville's creek (a short distance from the road), about sixteen miles from Far West, at which point we received an express from Brigadier-General Doniphan, informing us that he was then encamped on Log creek with a force of five hundred men, and that he would join us at the crossing of said creek, on the road from Richmond to Far West, by ten o'clock the next morning. {196} On the 30th of October, the troops got together at the last named point, when we mustered about eighteen hundred men. Whilst at this place we received your orders of the 26th ultimo, and I received an order of the 27th ultimo, and a letter from you of the same date. At this point Major-General Atchison left me for Liberty, when I was left in sole command. I then took up my line of march for Goose creek, one mile south of Far West, which point we reached about one hour by sun in the evening. Just as the troops were encamping, I received intelligence from General Doniphan, from his position on the right, that he had discovered a party of mounted Mormons approaching Far West from the east, and requested permission to intercept them, if possible. Leave was granted, and his brigade started off at nearly full speed to accomplish the order, but the Mormons succeeded in reaching the fort. General Doniphan approached within two hundred yards of their fortress, when they displayed a force of about eight hundred [150] men. At this juncture, I ordered General Graham's brigade (holding General Parks' and part of General Wilson's mounted in reserve) to march full speed to the relief of the First Brigade, Third Division, but from the inequality of the force of the first detachment, (being only two hundred and fifty strong at that time, and the Mormons eight hundred [150]) it was considered prudent to withdraw the troops, and march against them in the morning, which was accordingly done, and they all returned, as dark set in, to camp. At this place I established my headquarters, and continued there during the expedition against the Mormons. The detachment under General Wilson returned about nine o'clock p. m. The next morning, 31st of October, I received a message from Colonel Hinkle, the commander of the Mormon forces [Caldwell militia], requesting an interview with me on an eminence near Far West, which he would designate by hoisting a white flag. I sent him word I would meet him at two o'clock p. m., being so much engaged in receiving and encamping fresh troops, who were hourly coming in, that I could not attend before. Accordingly at that time, I started with my staff officers and Brigadier-Generals Wilson, Doniphan and Graham, General Parks being left in command. We met him and some other Mormons at the point before mentioned. He stated that his object in asking me to meet him there, was to know if there could not be some compromise or settlement of the difficulty without a resort to arms. After giving him to understand the nature of your orders, I made him the following propositions, which I furnished him a copy of, also a copy of your order, viz.: "First--To give up their [the Church's] leaders to be tried and punished. {197} "Second--To make an appropriation of their property, all who have taken up arms, to the payment of their debts, and indemnify for damages done by them. "Third--That the balance should leave the state, and be protected out by the militia, but to be permitted to remain under protection until further orders were received from the commander-in-chief. "Fourth--To give up the arms of every description, to be receipted for." Colonel Hinkle agreed to the proposition readily, but wished to postpone the matter until morning. I then told him that I would require Joseph Smith, Jun., Sidney Rigdon, Lyman Wight, Parley P. Pratt, and George W. Robinson, as hostage for his faithful compliance with the terms, and would pledge myself and each one of the officers present, that in case he, after reflecting and consulting upon the proposition during the night, declined acceding to them, that the hostages should be returned to him in the morning, at the same point they were received, but it was understood in case they did comply, they were to be held for trial as part of the leaders called for by the first stipulation; I then gave him until one hour by sun in the evening to produce and deliver them. We then returned to camp, and I directed the troops to make preparations to march to Far West by an hour and a half by the sun, with a determination in case the hostages were not produced to make an attack upon the town forthwith. I directed General Parks' brigade to be mounted, and to form on the right of the division, to act as flankers if necessary, and if required to pass entirely around the town, and form on the north side, with instructions to make the attack at the report of the cannon, which was to be the signal for the general attack. General Graham's brigade was mounted, and formed on the extreme left to act as flankers, and if required to form the line on the west side, with similar instructions as to the commencement of the attack. General Doniphan's brigade was ordered to parade on foot, and to form on the left of General Parks, with instructions to form the line of battle on the south side, with the same instructions as to commencement of attack. The artillery company, with one piece of ordnance, was placed at the head of General Doniphan's and General Wilson's brigade, with instructions to occupy an eminence within three hundred yards of the town. The army being disposed of in this manner, at the appointed time I took up the line of march in direction of Far West. When the troops got within about six hundred yards, I discovered the flag and the hostages advancing. I immediately halted the army, and rode out and {198} met them, received the hostages, and placed a guard over them for their safety and protection, and ordered the forces back to our encampment. I cannot forbear, at this point, expressing my gratification and approbation of the good conduct and gallant bravery [4] evinced by all the officers and men under my command. They marched up with as much determination and deliberation as old veterans--not knowing but that the charge would be sounded every moment for surrounding the town. [5] There was no noise or confusion, nothing but an eager anxiety upon the countenance of every man to get at the work. When the hostages were received, the troops, with some slight exceptions, marched back [6] in profound silence. November 1st. I ordered the whole forces, amounting to two thousand five hundred men, to parade at nine o'clock a. m., and to take up the line of march for Far West at half-past nine o'clock, to receive the prisoners and their arms. The troops marched out and formed in the prairie about two hundred yards southeast of the town. General Wilson's brigade formed the west line, General Doniphan's the east line, General Graham and General Parks the south line, with the artillery company and the cannon in the center of the two latter, leaving one side of the square open. The "Mormon" army, reduced to about six hundred men by desertion and otherwise, under their commander, Colonel Hinkle marched out of their town through the space into our square, formed a hollow square, and grounded their arms. Colonel Hinkle then rode forward and delivered up to me his sword and pistols. I then directed a company from the respective brigades to form a front, rear, right and left flank guards, and to march the prisoners back to Far West, and protect and take charge of them until the next morning. I then detailed a company from General Doniphan's command to take charge of the arms. Then, in order to gratify the army and to let the "Mormons" see our forces, marched around the town, and through the principal streets and back to headquarters. {199} Considering the war at an end in this place I issued orders for General Doniphan's brigade, with the exception of one company, and General Graham's brigade, to take up their line of march for their respective headquarters and dismiss their men, and directed General Wilson to take charge of the prisoners (demanded for trial) and arms, and to march them to my headquarters at Independence, to await further orders, and to dismiss all except a guard for the prisoners and arms. November 2nd. I relieved the guard placed over the prisoners at Far West by four companies of General Parks' brigade, and placed them under the command of Colonel Thompson, Second brigade, Third division, with instructions to report to General Clark. The balance of General Parks' brigade, with Captain Gillium's company of General Doniphan's brigade, under the command of General Parks, I ordered to Adam-ondi-Ahman, a Mormon town in Daviess county, with instructions to disarm the Mormon forces at that place and to leave a guard of fifty men for the protection of prisoners, and to report to General Clark. In order to carry the treaty and stipulations into effect I have required your aid-de-camp, Colonel Williams, together with Colonel Burch, and Major A. Rees, of Ray, to attend to drawing up the papers legally, and directed Colonel Thompson to wait on them with a portion of his command, and to cause all their orders and requirements, consistent with the stipulations, to be carried into effect. This day, about twelve o'clock, there was a battalion of one hundred men from Platte arrived at Far West, which I ordered back, having understood that Major-General Clark would be on in a day or two with sufficient force to operate in Daviess and Livingston, and for any service that may be required. Samuel D. Lucas, Major-General, Commanding. Footnotes. 1. Elder Parley P. Pratt in his Autobiography referring to this betrayal of the brethren on the part of Hinkle and their reception and treatment by the mob, says: "Colonel George M. Hinkle, who was at that time the highest officer of the militia assembled for the defense of Far West, waited on Messrs. Joseph Smith, Sidney Rigdon, Hyrum Smith, Lyman Wight, George W. Robinson and myself, with a request from General Lucas that we would repair to his camp, with the assurance that as soon as peaceable arrangements could be entered into we should be released. We had no confidence in the word of a murderer and robber, but there was no alternative but to put ourselves into the hands of such monsters, or to have the city attacked, and men, women and children massacred. We, therefore, commended ourselves to the Lord, and voluntarily surrendered as sheep into the hands of wolves. As we approached the camp of the enemy General Lucas rode out to meet us with a guard of several hundred men. The haughty general rode up, and, without speaking to us, instantly ordered his guards to surround us. They did so very abruptly, and we were marched into camp surrounded by thousands of savage looking beings, many of whom were dressed and painted like Indian warriors. These all set up a constant yell, like so many bloodhounds let loose upon their prey, as if they had achieved one of the most miraculous victories that ever graced the annals of the world. If the vision of the infernal regions could suddenly open to the mind, with thousands of malicious fiends, all clamoring, exulting, deriding, blaspheming, mocking, railing, raging and foaming like a troubled sea, then could some idea be formed of the hell which we had entered. In camp we were placed under a strong guard, and were without shelter during the night, lying on the ground in the open air, in the midst of a great rain. The guards during the whole night kept up a constant tirade of mockery, and the most obscene blackguardism and abuse. They blasphemed God; mocked Jesus Christ; swore the most dreadful oaths; taunted Brother Joseph and others; demanded miracles; wanted signs, such as 'Come, Mr. Smith, show us an angel.' 'Give us one of your Revelations.' 'Show us a miracle.' 'Come, there is one of your brethren here in camp whom we took prisoner yesterday in his own house, and knocked his brains out with his own rifle, which we found hanging over his fireplace; he lays speechless and dying; speak the word and heal him, and then we will all believe.' 'Or, if you are Apostles or men of God, deliver yourselves, and then we will be Mormons." Next would be a volley of oaths and blasphemies; then a tumultuous tirade of lewd boastings of having defiled virgins and wives by force, etc., much of which I dare not write; and, indeed, language would fail me to attempt more than a faint description. Thus passed this dreadful night, and before morning several other captives were added to our number, among whom was Brother Amasa Lyman."--Autobiography of Parley P. Pratt, pp. 203-205. 2. This incident of sentencing the Prophet and his companion prisoners to be shot on the public square at Far West is also referred to in the History of Caldwell county, compiled by the St. Louis National Historical Company, and the formal orders of General Lucas to Brigadier-General Doniphan and also Doniphan's reply are given. I quote the following: "Yielding to the pressure upon him, it is alleged that General Lucas, at about midnight, issued the following order to General Doniphan, in whose keeping the hostages were: "'_Brigadier-General Doniphan_: "'Sir:--You will take Joseph Smith and the other prisoners into the public square of Far West, and shoot them at 9 o'clock to-morrow morning. "'Samuel D. Lucas,' "'Major-General Commanding.' But General Doniphan, in great righteous indignation, promptly returned the following reply to his superior: "'It is cold-blooded murder. I will not obey your order. My brigade shall march for Liberty tomorrow morning, at 8 o'clock; and if you execute these men, I will hold you responsible before an earthly tribunal, so help me God. "'A. W. Doniphan, "'Brigadier-General.' "The prisoners somehow heard of the order, and kneeled in prayer, and prayed fervently that it might not be executed. And it was not. Flagrantly insubordinate as was General Doniphan's refusal, he was never called to account for it. The 'Mormons' have always remembered General Doniphan's humanity on this occasion, as well as on others, and when, in 1873, he went to Salt Lake City, he was received with much feeling, and shown every regard and attention by Brigham Young and the other authorities of the Church and city, and by even the masses of the people."--(History of Caldwell County, p. 137). Parley P. Pratt, referring to this incident, says: "We were informed that the general officers held a secret council during most of the night, which was dignified by the name of court martial; in which, without a hearing, or, without even being brought before it, we were all sentenced to be shot. The day and hour was also appointed for the execution of this sentence, viz., next morning at 8 o'clock, in the public square at Far West. Of this we were informed by Brigadier-General Doniphan, who was one of the council, but who was so violently opposed to this cold-blooded murder that he assured the council that he would revolt and withdraw his whole brigade, and march them back to Clay county as soon as it was light, if they persisted in so dreadful an undertaking. Said he, 'It is cold-blooded murder, and I wash my hands of it.' His firm remonstrance, and that of a few others, so alarmed the haughty murderer and his accomplices that they dare not put the decree in execution." 3. Of these scenes connected with the separation of the prisoners from their families, Parley P. Pratt writes as follows: "We were now marched to Far West, under the conduct of the whole army; and while they halted in the public square, we were permitted to go with a guard for a change of linen, and to take final leave of our families, in order to depart as prisoners to Jackson county, a distance of sixty miles. "This was the most trying scene of all. I went to my house, being guarded by two or three soldiers, the cold rain was pouring down without, and on entering my little cottage, there lay my wife sick of a fever, with which she had been for sometime confined. At her breast was our son Nathan, an infant of three months, and by her side a little girl of five years. On the foot of the same bed lay a woman in travail, who had been driven from her house in the night, and had taken momentary shelter in my hut of ten feet square--my larger house having been torn down. I stepped to the bed; my wife burst into tears; I spoke a few words of comfort, telling her to try to live for my sake and the children's; and expressing a hope that we should meet again though years might separate us. She promised to try to live. I then embraced and kissed the little babies and departed. Till now I had refrained from weeping; but, to be forced from so helpless a family, who were destitute of provisions and fuel, and deprived almost of shelter in a bleak prairie, with none to assist them, exposed to a lawless banditti who were utter strangers to humanity, and this at the approach of winter, was more than nature could well endure. I went to General Moses Wilson in tears, and stated the circumstances of my sick, heart-broken and destitute family in tears which would have moved any heart that had a latent spark of humanity yet remaining. But I was only answered with an exultant laugh, and a taunt of reproach by this hardened murderer. As I returned from my house towards the troops in the square, I halted with the guard at the door of Hyrum Smith, and heard the sobs and groans of his wife, at his parting words. She was then near confinement; and needed more than ever the comfort and consolation of a husband's presence. As we returned to the wagon we saw Sidney Rigdon taking leave of his wife and daughters, who stood at a little distance, in tears of anguish indescribable. In the wagon sat Joseph Smith, while his aged father and venerable mother come up overwhelmed with tears, and took each of the prisoners by the hand with a silence of grief too great for utterance. In the meantime hundreds of the brethren crowded around us, anxious to take a parting look, or a silent shake of the hand; for feelings were too intense to allow of speech. In the midst of these scenes orders were given and we moved slowly away, under the conduct of General Wilson and his whole brigade."--Autobiography of Parley P. Pratt, pp. 207, 208. The Prophet's mother describes these scenes of sorrow and parting in the following vivid manner: "At the time when Joseph went into the enemy's camp, Mr. Smith and myself stood in the door of the house in which we were then living, and could distinctly hear their horrid yellings. Not knowing the cause, we supposed they were murdering him. Soon after the screaming commenced, five or six guns were discharged. At this, Mr. Smith, folding his arms tight across his heart, cried out, 'Oh, my God! my God! they have killed my son! they have murdered him! and I must die, for I cannot live without him?' "I had no word of consolation to give him, for my heart was broken within me--my agony was unutterable. I assisted him to the bed and he fell back upon it helpless as a child, for he had not strength to stand upon his feet. The shrieking continued; no tongue can describe the sound which was conveyed to our ears; no heart can imagine the sensation of our breasts, as we listened to those awful screams. Had the army been composed of so many bloodhounds, wolves, and panthers, they could not have made a sound more terrible. * * * * "When they [the division of the mob in charge of the prisoners] were about starting from Far West, a messenger came and told us that if we ever saw our sons alive, we must go immediately to them, for they were in a wagon that would start in a few minutes for Independence, and in all probability they would start in a few minutes for Independence, and in all probability they would never return alive. Receiving this intimation, Lucy and myself set out directly for the place. On coming within about a hundred yards of the wagon, we were compelled to stop, for we could press no further through the crowd. I therefore appealed to those around me, exclaiming, 'I am the mother of the Prophet--is there not a gentleman here who will assist me to that wagon, that I may take a last look at my children, and speak to them once more before I die?' Upon this, one individual volunteered to make a pathway through the army, and we passed on, threatened with death at every step, till at length we arrived at the wagon. The man who led us through the crowd spoke to Hyrum, who was sitting in front, and, telling him that his mother had come to see him, requested that he should reach his hand to me. He did so, but I was not allowed to see him; the cover was of strong cloth, and nailed down so close that he could hardly get his hand through. We had merely shaken hands with him, when we were ordered away by the mob, who forbade any conversation between us, and, threatening to shoot us, they ordered the teamster to drive over us. Our friend then conducted us to the back part of the wagon, where Joseph sat, and said, 'Mr. Smith, your mother and sister are here, and wish to shake hands with you.' Joseph crowded his hand through between the cover and wagon, and we caught hold of it; but he spoke not to either of us, until I said, 'Joseph, do speak to your poor mother once more--I cannot bear to go till I hear your voice.' 'God bless you, mother!' he sobbed out. Then a cry was raised, and the wagon dashed off, tearing him from us just as Lucy pressed his hand to her lips, to bestow upon it a sister's last kiss--for he was then sentenced to be shot."--History of the Prophet Joseph by his Mother, Lucy Smith, pp. 249, 250. 4. On this passage the prophet makes the following comments: "Gallant bravery," that some thousands of men should be so anxious to wash their hands in the blood of five hundred poor Saints? I claim not the honor of commanding such a brave army. 5. Again the Prophet comments: "The wicked flee when no man pursueth" This saying was truly verified in the first retreat of this army--they fled precipitately through fear and a great proportion of the men were anxious to get back to the creek, where they could dispense with some of their clothing and wash themselves in the water. 6. "Profound silence." It might have been silence to the general for aught I know; for the shoutings, bellowings and yells of this army of mobocrats was sufficient to deafen anyone, not guarded by some higher spirit, and could only be equalled in the savage war whoop, and the yells of the damned. {200} CHAPTER XIV. Rivalry Among The Militia Generals For Possession Of The Prisoners--"Trial" At Richmond. [Sidenote: Rival Efforts for Possession of the Prisoners.] _Saturday, 3_.--We continued our march and arrived at the Missouri river, which separated us from Jackson county, where we were hurried across the ferry when but few troops had passed. [1] The truth was, General Clark had sent an express from Richmond to General Lucas, to have the prisoners sent to him, and thus prevent our going to Jackson county, both armies being competitors for the honor of possessing "the royal prisoners." Clark wanted the privilege of putting us to death himself, and Lucas and his troops were desirous of exhibiting us in the streets of Independence. [2] [Sidenote: Prophet's Interview with a Lady.] _Sunday, 4_.--We were visited by some ladies and gentlemen. One of the women came up, and very candidly inquired of the troops which of the prisoners was the Lord {201} whom the "Mormons" worshiped? One of the guard pointed to me with a significant smile, and said, "This is he." The woman then turning to me inquired whether I professed to be the Lord and Savior? I replied, that I professed to be nothing but a man, and a minister of salvation, sent by Jesus Christ to preach the Gospel. This answer so surprised the woman that she began to inquire into our doctrine, and I preached a discourse, both to her and her companions, and to the wondering soldiers, who listened with almost breathless attention while I set forth the doctrine of faith in Jesus Christ, and repentance, and baptism for remission of sins, with the promise of the Holy Ghost, as recorded in the second chapter of the Acts of the Apostles. The woman was satisfied, and praised God in the hearing of the soldiers, and went away, praying that God would protect and deliver us. Thus was fulfilled a prophecy which had been spoken publicly by me, a few months previous--that a sermon should be preached in Jackson county by one of our Elders, before the close of 1838. [Sidenote: Arrival of the Prisoners in Independence.] The troops having crossed the river about ten o'clock, we proceeded on and arrived at Independence, past noon, in the midst of a great rain, and a multitude of spectators who had assembled to see us, and hear the bugles sound a blast of triumphant joy, which echoed through the camp. We were ushered into a vacant house prepared for our reception, with a floor for our beds and blocks of wood for our pillows. General Clark arrived at Far West with one thousand six hundred men, and five hundred more were within eight miles of the city. [Sidenote: Overwhelming Numbers of Mob Militia.] Thus, Far West has been visited by six thousand men in one week, when the militia of the city (before any were taken prisoners) amounted only to about five {202} hundred. After depriving these of their arms the mob continued to hunt the brethren like wild beasts, and shot several, ravished the women, and killed one near the city. No Saint was permitted to go in or out of the city; and meantime the Saints lived on parched corn. General Clark ordered General Lucas, who had previously gone to Adam-ondi-Ahman with his troops, "to take the whole of the men of the 'Mormons' prisoners, and place such a guard around them and the town as will protect the prisoners and secure them until they can be dealt with properly," and secure all their property, till the best means could be adopted for paying the damages the citizens had sustained. [Sidenote: Severity in the Treatment of Prisoners Modified.] _Monday, 5_.--We were kept under a small guard, and were treated with some degree of hospitality and politeness, while many flocked to see us. We spent most of our time in preaching and conversation, explanatory of our doctrines and practice, which removed mountains of prejudice, and enlisted the populace in our favor, notwithstanding their old hatred and wickedness towards our society. [Sidenote: Fifty-six Additional Prisoners.] The brethren at Far West were ordered by General Clark to form a line, when the names of fifty-six present were called and made prisoners to await their trial for something they knew not what. They were kept under a close guard. _Tuesday, 6_.--General Clark paraded the brethren at Far West, and then addressed them as follows. _General Clark's Harrangue to the Brethren_. Gentlemen, you whose names are not attached to this list of names, will now have the privilege of going to your fields and providing corn, wood, etc., for your families. Those who are now taken will go from this to prison, be tried, and receive the due demerit of their crimes. But you (except such as charges may hereafter be preferred against) are now at liberty, as soon as the troops are removed that now guard the place, which I shall cause to be done immediately. It now devolves {203} upon you to fulfill the treaty that you have entered into, the leading items of which I shall now lay before you: The first requires that your leading men be given up to be tried according to law; this you have already complied with. The second is, that you deliver up your arms; this has been attended to. The third stipulation is, that you sign over your properties to defray the expenses of the war; this you have also done. Another article yet remains for you to comply with, and that is, that you leave the state forthwith; and whatever may be your feelings concerning this, or whatever your innocence, it is nothing to me; General Lucas, who is equal in authority with me, has made this treaty with you--I approve of it--I should have done the same had I been here--I am therefore determined to see it fulfilled. The character of this state has suffered almost beyond redemption, from the character, conduct and influence that you have exerted, and we deem it an act of justice to restore her character to its former standing among the states, by every proper means. The orders of the governor to me were, that you should be exterminated, and not allowed to remain in the state, and had your leaders not been given up, and the terms of the treaty complied with, before this, you and your families would have been destroyed and your houses in ashes. There is a discretionary power vested in my hands which I shall exercise in your favor for a season; for _this_ lenity you are indebted to _my_ clemency. I do not say that you shall go now, but you must not think of staying here another season, or of putting in crops, for the moment you do this the citizens will be upon you. If I am called here again, in case of a non-compliance of a treaty made, do not think that I shall act any more as I have done--you need not expect any mercy, but extermination, for I am determined the governor's order shall be executed. As for your leaders, do not once think--do not imagine for a moment--do not let it enter your mind that they will be delivered, or that you will see their faces again, for their fate _is fixed--their die is cast--their doom is sealed_. I am sorry, gentlemen, to see so great a number of apparently intelligent men found in the situation that you are; and oh! that I could invoke that _Great Spirit, the unknown God_, to rest upon you, and make you sufficiently intelligent to break that chain of superstition, and liberate you from those fetters of fanaticism with which you are bound--that you no longer worship a man. I would advise you to scatter abroad, and never again organize yourselves with Bishops, Presidents, etc., lest you excite the jealousies of {204} the people, and subject yourselves to the same calamities that have now come upon you. You have always been the aggressors--you have brought upon yourselves these difficulties by being disaffected and not being subject to rule--and my advice is, that you become as other citizens, lest by a recurrence of these events you bring upon yourselves irretrievable ruin. [3] The governor wrote General Clark as follows: It will also be necessary that you hold a military court of inquiry in Daviess county, and arrest the Mormons who have been guilty of the late outrages, committed towards the inhabitants of said county. My instructions to you are to settle this whole matter completely, if possible, before you disband your forces; if the Mormons are disposed voluntarily to leave the state, of course it would be advisable in you to promote that object, in any way deemed proper. The _ringleaders of this rebellion, though, ought by no means to be permitted to escape the punishment they merit_. The prisoners at Far West were started off for Richmond, under a strong guard. _Wednesday, 7_.--The following order was issued at Far West by General Clark: Brigadier-General Robert Wilson will take up the line of march with his brigade on this morning for Adam-ondi-Ahman, in Daviess county, and take possession of the prisoners at that place, and proceed to ascertain those who committed crimes, and when done, to put them under close guard, and when he moves, take them to Keytesville, after having them recognized by the proper authority. [Sidenote: Progress of Affairs at Diahman.] _Thursday, 8_.--There was a severe snowstorm yesterday and today. General Wilson arrived at Adam-ondi-Ahman; he placed guards around the town so that no persons {205} might pass out or in without permission. All the men in town were then taken and put under guard, and a court of inquiry was instituted with Adam Black on the bench; the said Adam Black belonged to the mob, and was one of the leaders of it from the time mobbing first commenced in Daviess county. The attorney belonged to General Clark's army. [Sidenote: The Prophet and his Fellow Prisoners Sent to Richmond.] Shortly after our arrival in Jackson county, Colonel Sterling Price, from the army of General Clark, came with orders from General Clark, who was commander-in-chief of the expedition, to have us forwarded forthwith to Richmond. Accordingly, on Thursday morning, we started with three guards only, and they had been obtained with great difficulty, after laboring all the previous day to get them. Between Independence and Roy's Ferry, on the Missouri river, they all got drunk, and we got possession of their arms and horses. It was late in the afternoon, near the setting of the sun. We traveled about half a mile after we crossed the river, and put up for the night. [Sidenote: Prisoners not Sufficiently Protected by Guards.] _Friday, 9_.--This morning there came a number of men, some of them armed. Their threatenings and savage appearance were such as to make us afraid to proceed without more guards. A messenger was therefore dispatched to Richmond to obtain them. We started before their arrival, but had not gone far before we met Colonel Price with a guard of about seventy-four men, and were conducted by them to Richmond, and put into an old vacant house, and a guard set. [Sidenote: Meeting of the Prophet and Gen. Clark.] Some time through the course of that day General Clark came in, and we were introduced to him. We inquired of him the reason why we had been thus carried from our homes, and what were the charges against us. He said that he was not then able to determine, but would be in a short time; and with very little more conversation withdrew. {206} [Sidenote: The Prisoners Chained.] Some short time after he had withdrawn Colonel Price came in with two chains in his hands, and a number of padlocks. The two chains he fastened together. He had with him ten men, armed, who stood at the time of these operations with a thumb upon the cock of their guns. They first nailed down the windows, then came and ordered a man by the name of John Fulkerson, whom he had with him, to chain us together with chains and padlocks, being seven in number. After that he searched us, examining our pockets to see if we had any arms. He found nothing but pocket knives, but these he took away with him. _Saturday, November 10_.--The following is a true specimen of Missouri liberty. _Form of Permit_. I permit David Holman to remove from Daviess to Caldwell county, there to remain during the winter, or to pass out of the state. R. Wilson, Brigadier-General. By F. G. Cocknu, Aid. November 10, 1838. [Sidenote: General Clark Desires to Try the Prophet by Court Martial.] General Clark had spent his time since our arrival at Richmond in searching the laws to find authority for trying us by court martial. Had he not been a lawyer of eminence, I should have supposed it no very difficult task to decide that quiet, peaceful unoffending, and private citizens too, except as ministers of the Gospel, were not amenable to a _military tribunal_, in a country governed by _civil laws_. But be this as it may, General Clark wrote the governor that he had-- _General Clark's Report to Governor Boggs_. Detained General White and his field offices here a day or two for the purpose of holding a court martial, if necessary. I this day made out charges against the prisoners, and called on Judge King to try them as a committing court; and I am now busily engaged in procuring witnesses and submitting facts. There being no civil officers in Caldwell, {207} I have to use the military to get witnesses from there, which I do without reserve. The most of the prisoners here I consider guilty of _treason_; and I believe will be convicted; and the only difficulty in law is, can they be tried in any county but Caldwell? If not, they cannot be there indicted, until a change of population. In the event the latter view is taken by the civil courts, I suggest the propriety of trying Jo Smith and those leaders taken by General Lucas, by a court martial, for mutiny. This I am in favor of only as _dernier resort_. I would have taken this course with Smith at any rate; but it being doubtful whether a court martial has jurisdiction or not in the present case--that is, whether these people are to be treated as in time of war, and the mutineers as having mutinied in time of war--and I would here ask you to forward to me the attorney-general's opinion on this point. It will not do to allow these leaders to return to their treasonable work again, on account of their not being indicted in Caldwell. They have committed _treason, murder, arson, burglary, robbery, larceny, and perjury_. The three days' investigation having closed at Adam-ondi-Ahman, every man was honorably acquitted, Adam Black being judge. [Sidenote: Hardships Inflicted on the "Diahman" Saints.] General Wilson then ordered every family to be out of Diahman in ten days, with permission to go to Caldwell, and there tarry until spring, and then leave the state under pain of extermination. The weather is very cold, more so than usual for this season of the year. In keeping the order of General Wilson the Saints had to leave their crops and houses, and to live in tents and wagons, in this inclement season of the year. As for their flocks and herds, the mob had relieved them from the trouble of taking care of them, or from the pain of seeing them starve to death--by stealing them. An arrangement was made in which it was stipulated that a committee of twelve, which had been previously appointed, should have the privilege of going from Far West to Daviess county, for the term of four weeks, for the purpose of conveying their crops from Daviess to Caldwell. The committee were to wear white badges on their hats for protection. {208} [Sidenote: Casualties of the Mobbing.] About thirty of the brethren have been killed, many wounded, about a hundred are missing, and about sixty at Richmond awaiting their trial--for what they know not. _Sunday, 11_.--While in Richmond we were under the charge of Colonel Price from Chariton county, who allowed all manner of abuses to be heaped upon us. During this time my afflictions were great, and our situation was truly painful. [4] {209} [Sidenote: List of the Prisoners.] General Clark informed us that he would turn us over to the civil authorities for trial. Joseph Smith, Jun., Hyrum Smith, Sidney Rigdon, Parley Pratt, Lyman Wight, Amasa Lyman, George W. Robinson, Caleb Baldwin, Alanson Ripley, Washington Voorhees, Sidney Turner, John Buchanan, Jacob Gates, Chandler Holbrook, George W. Harris, Jesse D. Hunter, Andrew Whitlock, Martin C. Allred, William Allred, George D. Grant, Darwin Chase, Elijah Newman, Alvin G. Tippets, Zedekiah Owens, Isaac Morley, Thomas Beck, Moses Clawson, John J. Tanner, Daniel Shearer, Daniel S. Thomas, Alexander McRae, Elisha Edwards, John S. Higbee, Ebenezer Page, Benjamin Covey, Ebenezer Robinson, Luman Gibbs, James M. Henderson, David Pettegrew, Edward Partridge, Francis Higbee, David Frampton, George Kimball, Joseph W. Younger, Henry Zobriskie, Allen J. Stout, Sheffield Daniels, Silas Maynard, Anthony Head, Benjamin Jones, Daniel Garn, John T. Earl, and Norman Shearer, were brought before Austin A. King, at Richmond, for trial, charged with the several crimes of high treason against the state, murder, burglary, arson, robbery, and larceny. _Monday, 12_.--The first act of the court was to send out a body of armed men, without a civil process, to obtain witnesses. _Tuesday, 13_.--We were placed at the bar, Austin A. King presiding, and Thomas C. Burch, the state's attorney. Witnesses were called and sworn at the point of the bayonet. [Sidenote: The Villainy of Avard.] Dr. Sampson Avard was the first brought before the court. He had previously told Mr. Oliver Olney that if he [Olney] wished to save himself, he must swear hard against the heads of the Church, as they were the ones the court wanted to criminate; and if he could swear hard against them, they would not (that is, neither court nor mob) disturb him. "I intend to do {210} it," said he, "in order to escape, for if I do not, they will take my life." This introduction is sufficient to show the character of his testimony, and he swore just according to the statement he had made, doubtless thinking it a wise course to ingratiate himself into the good graces of the mob. [Sidenote: List of Witnesses against the Saints.] The following witnesses were examined in behalf of the state, many of whom, if we may judge from their testimony, swore upon the same principle as Avard, they were: Wyatt Cravens, Nehemiah Odle, Captain Samuel Bogart, Morris Phelps, John Corrill, Robert Snodgrass, George Walton, George M. Hinkle, James C. Owens, Nathaniel Carr, Abner Scovil, John Cleminson, Reed Peck, James C. Owens (re-examined), William Splawn, Thomas M. Odle, John Raglin, Allen Rathbun, Jeremiah Myers, Andrew J. Job, Freeburn H. Gardner, Burr Riggs, Elisha Camron, Charles Bleckley, James Cobb, Jesse Kelly, Addison Price, Samuel Kimball, William W. Phelps, John Whitmer, James B. Turner, George W. Worthington, Joseph H. McGee, John Lockhart, Porter Yale, Benjamin Slade, Ezra Williams, Addison Green, John Taylor, Timothy Lewis, and Patrich Lynch. _Sunday, 18_.--While our suit was going forward General Wilson gave the following permit, in Daviess county: _Permit_. I permit the following persons, as a committee on the part of the Mormons, to pass and re-pass in and through the county of Daviess during the winter, to-wit.: William Huntington, John Reed, Benjamin S. Wilbur, Mayhew Hillman, Z. Wilson, E. B. Gaylord, Henry Herriman, Daniel Stanton, Oliver Snow, William Earl, Jonathan H. Hale, Henry Humphrey--upon all lawful business. R. Wilson, Brig.-Gen. Commanding. By F. G. Cocknu, Aid. November 18, 1838. [Sidenote: Treatment of Witnesses for the Defense.] We were called upon for our witnesses, and we gave the names of some forty or fifty. Captain Bogart was {211} despatched with a company of militia to procure them. He arrested all he could find, thrust them into prison, and we were not allowed to see them. During the week we were again called upon most tauntingly for witnesses; we gave the names of some others, and they were thrust into prison, so many as were to be found. In the meantime Malinda Porter, Delia F. Pine, Nancy Rigdon, Jonathan W. Barlow, Thoret Parsons, Ezra Chipman, and Arza Judd, Jun., volunteered, and were sworn, on the defense, but were prevented as much as possible by threats from telling the truth. We saw a man at the window by the name of Allen, and beckoned him to come in, and had him sworn, but when he did not testify to please the court, several rushed upon him with their bayonets, and he fled the place; three men took after him with loaded guns, and he barely escaped with his life. It was of no use to get any more witnesses, even if we could have done so. [Sidenote: Some Prisoners Discharged.] Thus this mock investigation continued from day to day, till Saturday, when several of the brethren were discharged by Judge King as follows-- Defendants against whom nothing is proven, viz., Amasa Lyman, John Buchanan, Andrew Whitlock, Alvah L. Tippets, Jedediah Owens, Isaac Morley, John J. Tanner, Daniel S. Thomas, Elisha Edwards, Benjamin Covey, David Frampton, Henry Zobriskie, Allen J. Stout, Sheffield Daniels, Silas Maynard, Anthony Head, John T. Earl, Ebenezer Brown, James Newberry, Sylvester Hulett, Chandler Holbrook, Martin C. Allred, William Allred. The above defendants have been discharged by me, there being no evidence against them. Austin A. King, Judge, etc. November 24, 1838. [Sidenote: Misconception of the Church Organization.] Our Church organization was converted, by the testimony of the apostates, into a temporal kingdom, which was to fill the whole earth and subdue all other kingdoms. {212} The judge, who by the by was a Methodist, asked much concerning our views of the prophecy of Daniel: "In the days of these kings shall the God of heaven set up a kingdom which shall break in pieces all other kingdoms, and stand forever," * * * * "and the kingdom and the greatness of the kingdom, under the whole heaven, shall be given to the Saints of the Most High." As if it were treason to believe the Bible. [5] [Sidenote: Ashby's Report of Haun's Mills Massacre.] _Wednesday, 28_.--Daniel Ashby, a member of the state senate, wrote General Clark that he was in the battle [massacre] at Haun's Mills, that thirty-one "Mormons" were killed, and seven of his party wounded. [Sidenote: Prisoners Discharged and Retained.] The remaining prisoners were all released or admitted to bail, except Lyman Wight, Caleb Baldwin, Hyrum Smith, Alexander McRae, Sidney Rigdon, and myself, who were sent to Liberty, Clay county, to jail, to stand our trial for treason and murder. Our treason consisted of having whipped the mob out of Daviess county, and taking their cannon from them; the murder, of killing the man in the Bogart battle; also Parley P. Pratt, Morris Phelps, Luman Gibbs, Darwin Chase, and Norman Shearer, who were put into Richmond jail to stand their trial for the same "crimes." [Sidenote: Legal Advice to Cease Defense.] During the investigation we were confined in chains and received much abuse. The matter of driving away witnesses or casting them into prison, or chasing them out of the county, was carried to such length that our lawyers, General Doniphan and Amos Rees, told us not to bring our witnesses {213} there at all; for if we did, there would not be one of them left for final trial; for no sooner would Bogart and his men know who they were, than they would put them out of the country. As to making any impression on King, Doniphan said, if a cohort of angels were to come down, and declare we were innocent, it would all be the same; for he (King) had determined from the beginning to cast us into prison. We never got the privilege of introducing our witnesses at all; if we had, we could have disproved all the evidence of our enemies. _M. Arthur, Esq., to the Representatives from Clay County_. Liberty, November 29, 1838. Respected Friends:--Humanity to an injured people prompts me at present to address you thus: You were aware of the treatment (to some extent before you left home) received by that unfortunate race of beings called the Mormons, from Daviess, in the form of human beings inhabiting Daviess, Livingston, and part of Ray counties; not being satisfied with the relinquishment of all their rights as citizens and human beings, in the treaty forced upon them by General Lucas, by giving up their arms, and throwing themselves upon the mercy of the state, and their fellow citizens generally, hoping thereby protection of their lives and property, they are now receiving treatment from those demons, that makes humanity shudder, and the cold chills run over any man, not entirely destitute of the feelings of humanity. These demons are now constantly strolling up and down Caldwell county, in small companies armed, insulting the women in any way and every way, and plundering the poor devils of all the means of subsistence (scanty as it was) left them, and driving off their horses, cattle, hogs, etc., and rifling their houses and farms of everything therein, taking beds, bedding, wardrobes, robes, and such things as they see they want, leaving the poor Mormons in a starving and naked condition. These are facts I have from authority that cannot be questioned, and can be maintained and substantiated at any time. There is now a petition afloat in our town, signed by the citizens of all parties and grades, which will be sent you in a few days, praying the legislature to make some speedy enactment applicable to their case. They are entirely willing to leave our state, so soon as this inclement season is over; and a number have already left, and are leaving daily, scattering themselves to the four winds of the earth. {214} Now, sirs, I do not want by any means to dictate to you the course to be pursued, but one fact I will merely suggest. I this day was conversing with Mr. George M. Pryer, who is just from Far West, relating the outrages there committed daily. I suggested to him the propriety of the legislature's placing a guard to patrol on the lines of Caldwell county, say, of about twenty-five men, and give them, say, about one dollar or one and a half per day, each man, and find their provisions, etc., until, say, the first day of June next; these men rendering that protection necessary to the Mormons, and allowing them to follow and bring to justice any individuals who have heretofore or will hereafter be guilty of plundering or any violation of the laws. I would suggest that George M. Pryer be appointed captain of said guard, and that he be allowed to raise his own men, if he is willing thus to act. He is a man of correct habits, and will do justice to all sides, and render due satisfaction. Should this course not be approved of, I would recommend the restoration of their [the Mormons'] arms for their own protection. One or the other of these suggestions is certainly due the Mormons from the state. She has now their leaders prisoners, to the number of fifty or sixty, and I apprehend no danger from the remainder in any way until they will leave the state. M. Arthur. Mr. Arthur is not a "Mormon," but a friend of man. _Attested Copy of the Mittimus under which Joseph Smith, Jun., and Others, were sent from Judge King to the Jailer of Liberty Prison, in Clay County, Missouri_. State Of Missouri, Clay County. _To the Keeper of the Jail of Clay County_: Greeting:--Whereas, Joseph Smith, Jun., Hyrum Smith, Lyman Wight, Alexander McRae, and Caleb Baldwin, as also Sidney Rigdon, have been brought before me, Austin A. King, judge of the fifth judicial circuit in the state of Missouri, and charged with the offense of treason against the state of Missouri, and the said defendants, on their examination before me, being held to answer further to said charge, the said Joseph Smith, Jun., Hyrum Smith, Lyman Wight, Alexander McRae, and Caleb Baldwin, to answer in the county of Daviess, and the said Sidney Rigdon to answer further in the county of Caldwell, for said charge of treason, and there being no jail in said counties; these are therefore to command that you receive the said Joseph Smith, Jun., Hyrum Smith, Lyman Wight, Alexander {215} McRae, Caleb Baldwin, and Sidney Rigdon into your custody in the jail of the said county of Clay, there to remain until they be delivered therefrom by due course of law. Given under my hand and seal the 29th day of November, 1838. Austin A. King. State of Missouri, County of Clay. I, Samuel Hadley, sheriff of Clay county, do hereby certify that the above is a true copy of the mittimus to me, directed in the cases therein named. Samuel Hadley, Jailer. By Samuel Tillery, Deputy Jailer. Clay County, Missouri. [Sidenote: In Liberty Prison.] _Friday, 30_.--About this time those of us who had been sentenced thereto, were conveyed to Liberty jail, put in close confinement, and all communication with our friends cut off. [Sidenote: Course of Wm. E. McLellin and Burr Riggs.] During our trial William E. McLellin, accompanied by Burr Riggs and others, at times were busy in plundering and robbing the houses of Sidney Rigdon, George Morey, the widow Phebe Ann Patten, and others, under pretense or color of law, on an order from General Clark, as testified to by the members of the different families robbed. [6] _Saturday, December 1, 1838_.--A committee on the part {216} of the "Mormons" and a like committee on the part of the citizens of Daviess county, met at Adam-ondi-Ahman, on the first of December, 1838, the following propositions by the "Mormon" committee were made and agreed to by the Daviess county committee: First--That the Mormon committee be allowed to employ, say twenty teamsters for the purpose of hauling off their property. Second--That the Mormon committee collect whatever stock they may have in Daviess county at some point, and some two or three of the Daviess county committee be notified to attend for the purpose of examining said stock, and convey or attend the Mormon committee out of the limits of the county; and it is further understood, that the Mormon committee is not to drive or take from this county any stock of any description, at any other time, nor under any other circumstances, than these mentioned. As witness our hands, William P. Peniston, Dr. K. Kerr, Adam Black, Committee. The above propositions were made and agreed to by the undersigned committee on the part of the Mormons. William Huntington, B. S. Wilbur, J. H. Hale, Henry Herriman, Z. Wilson. Footnotes: 1. It was during this march between Crooked river and the Missouri that the Prophet predicted that none of the prisoners would lose their lives during their captivity. The incident is thus related by Parley P. Pratt: "As we arose and commenced our march on the morning of the 3rd of November, Joseph Smith spoke to me and the other prisoners, in a low, but cheerful and confidential tone; said he: '_Be of good cheer, brethren; the word of the Lord came to me last night that our lives should be given us, and that whatever we may suffer during this captivity, not one of our lives shall be taken_.' Of this prophecy I testify in the name of the Lord, and, though spoken in secret, its public fulfillment and the miraculous escape of each one of us is too notorious to need my testimony."--Autobiography of Parley P. Pratt, p. 210. 2. On this matter of competition for possession of the prisoners Parley P. Pratt, one of the prisoners, repeats a statement made by General Wilson as follows: "It was repeatedly insinuated, by the other officers and troops that we should hang you prisoners on the first tree we came to on the way to Independence. But I'll be d----d if anybody shall hurt you. We just intend to exhibit you in Independence, let the people look at you, and see what a d----d set of fine fellows you are. And, more particularly, to keep you from that old bigot of a General Clark and his troops, from down country who are so stuffed with lies and prejudice that they would shoot you down in a moment."--Autobiography of Parley P. Pratt, p. 209. 3. This speech of General Clark's is to be found in the "History of Caldwell and Livingston counties, Missouri, written and compiled by the St. Louis National Historical Company," 1886, and is introduced as follows: "A few day after his arrival General Clark removed a portion of the restraint he had imposed upon the Mormons' allowing them to go out for wood, provisions, etc. He assembled the multitude on the temple square and delivered to them a written speech, a copy of which is here given. It goes far to prove that General Clark was ordered to 'exterminate' the Mormons, not excepting the women and children, and burn their houses and otherwise destroy their property."--History of Caldwell and Livington Counties, p. 140. 4. It was during this time that the very remarkable circumstance of the Prophet rebuking the prison guards occurred. The matter is related by Elder Parley P. Pratt in his Autobiography. It appears that during the imprisonment at Richmond Elder Rigdon was taken very ill from the hardships and exposure he had to endure. He was chained next to his son-in-law, George W. Robinson, and compelled to sleep on the hard floor notwithstanding his delirium, the result of fever. Mrs. Robinson, the daughter of Elder Rigdon, had accompanied her husband and father into the prison for the purpose of caring for the latter during his illness. She is represented as being a very delicate woman with an infant at the breast. She continued by the side of her father until he recovered form his illness notwithstanding the loathsomeness of the prison and the vileness of the guards. And now the story of the rebuke as related by Elder Pratt: "In one of those tedious nights we had lain as if in sleep till the hour of midnight had passed, and our ears and hearts had been pained, while we had listened for hours to the obscene jests, the horrid oaths, the dreadful blasphemies and filthy language of our guards, Colonel Price at their head, as they recounted to each other their deeds of rapine, murder, robbery, etc., which they had committed among the "Mormons" while at Far West and vicinity. They even boasted of defiling by force wives, daughters and virgins, and of shooting or dashing out the brains of men, women and children. I had listened till I became so disgusted, shocked, horrified, and so filled with the spirit of indignant justice that I could scarcely refrain from rising upon my feet and rebuking the guards; but had said nothing to Joseph, or anyone else, although I lay next to him and knew he was awake. On a sudden he arose to his feet, and spoke in a voice of thunder, or as the roaring lion, uttering, as nearly as I can recollect, the following words: "'_Silence_, ye fiends of the infernal pit! In the name of Jesus Christ I rebuke you, and command you to be still; I will not live another minute and hear such language. Cease such talk, or you or I die _this instant_!' He ceased to speak. He stood erect in terrible majesty. Chained, and without a weapon; calm, unruffled and dignified as an angel, he looked upon the quailing guards, whose weapons were lowered or dropped to the ground; whose knees smote together, and who, shrinking into a corner, or crouching at his feet, begged his pardon, and remained quiet till a change of guards. "I have seen the ministers of justice, clothed in magisterial robes, and criminals arraigned before them, while life was suspended on a breath, in the courts of England; I have witnessed a Congress in solemn session to give laws to nations; I have tried to conceive of kings, of royal courts, of thrones and crowns; and of emperors assembled to decide the fate of kingdoms; but dignity and majesty have I seen but once, as it stood in chains, at midnight in a dungeon, in an obscure village in Missouri."--Autobiography of Parley P. Pratt, pp. 228-230. 5. Respecting this inquiry concerning the passage in Daniel's prophecy, Elder Parley P. Pratt writes: "This court of inquisition inquired diligently into our belief of the seventh chapter of Daniel concerning the kingdom of God, which should subdue all other kingdoms and stand forever. And when told that we believed in that prophecy, the court turned to the clerk and said: 'Write that down; it is a strong point for treason.' Our lawyer observed as follows: 'Judge, you had better make the Bible treason.' The court made no reply."--Autobiography of Parley P. Pratt, p. 230. 6. Further concerning the apostasy and conduct of William E. McLellin, soon after the Prophet and his associates were taken prisoners at Far West, Parley P. Pratt says: "While thus confined, William E. McLellin, once my fellow laborer in the Gospel, but now a Judas, with hostile weapon in hand to destroy the Saints, came to me and observed: 'Well, Parley, you have now got where you are certain never to escape; how do you feel as to the course you have taken in religion?' I answered, that I had taken the course which I should take if I had my life to live over again. He seemed thoughtful for a moment, and then replied: 'Well, I think, if I were you, I should die as I had lived; at any rate, I see no possibility of escape for you and your friends.'"--Autobiography of Parley P. Pratt, p. 206. While the brethren were imprisoned at Richmond it is said the "McLellin, who was a large and active man, went to the sheriff and asked for the privilege of flogging the Prophet. Permission was granted on condition that Joseph would fight. The sheriff made known to Joseph McLellin's earnest request, to which Joseph consented, if his irons were taken off. McLellin then refused to fight unless he could have a club, to which Joseph was perfectly willing; but the sheriff would not allow them to fight on such unequal terms. McLellin was a man of superficial education, though he had a good flow of language. He adopted the profession of medicine."--Mill. Star, vol., xxxvi: pp. 808, 809. {217} CHAPTER XV. The Case Of The Saints Presented To The Missouri Legislature--The Prophet's Communication To The Saints From Liberty Prison. [Sidenote: Report of Governor Boggs to the Legislature.] _Wednesday, December 5_.--The Missouri Legislature having assembled, Governor Boggs laid before the House of Representatives all the information in his possession relative to the difficulties between the mob and the "Mormons." _Monday, December 10_.-- _Memorial of a Committee to the State Legislature of Missouri in Behalf of the Citizens of Caldwell County_. _To the Honorable Legislature of the State of Missouri in Senate and House of Representatives convened_: We, the undersigned petitioners and inhabitants of Caldwell county, Missouri, in consequence of the late calamity that has come upon us taken in connection with former afflictions, feel it a duty we owe to ourselves and our country to lay our case before your honorable body for consideration. It is a well known fact, that a society of our people commenced settling in Jackson county, Missouri, in the summer of 1831, where they, according to their ability, purchased lands, and settled upon them, with the intention and expectation of becoming permanent citizens in common with others. Soon after the settlement began, persecution commenced; and as the society increased, persecution also increased, until the society at last was compelled to leave the county; and although an account of these persecutions has been published to the world, yet we feel that it will not be improper to notice a few of the most prominent items in this memorial. On the 20th of July, 1833, a mob convened at Independence--a committee of which called upon a few of the men of our Church there, and {218} stated to them that the store, printing office, and indeed all other mechanic shops must be closed forthwith, and the society leave the county immediately. These propositions were so unexpected, that a certain time was asked for to consider on the subject, before an answer should be returned, which was refused, and our men being individually interrogated, each one answered that he could not consent to comply with their propositions. One of the mob replied that he was sorry, for the work of destruction would commence immediately. In a short time the printing-office, which was a two story brick building, was assailed by the mob and soon thrown down, and with it much valuable property destroyed. Next they went to the store for the same purpose; but Mr. Gilbert, one of the owners, agreeing to close it, they abandoned their design. Their next move was the dragging of Bishop Partridge from his house and family to the public square, where, surrounded by hundreds, they partially stripped him of his clothes, and tarred and feathered him from head to foot. A man by the name of Allen was also tarred at the same time. This was Saturday, and the mob agreed to meet the following Tuesday, to accomplish their purpose of driving or massacring the society. Tuesday came, and the mob came also, bearing with them a red flag in token of blood. Some two or three of the principal men of the society offered their lives, if that would appease the wrath of the mob, so that the rest of the society might dwell in peace upon their lands. The answer was, that unless the society would leave _en masse_, every man should die for himself. Being in a defenseless situation, to save a general massacre, it was agreed that one half of the society should leave the county by the first of the next January, and the remainder by the first of the following April. A treaty was entered into and ratified, and all things went on smoothly for awhile. But sometime in October, the wrath of the mob began again to be kindled, insomuch that they shot at some of our people, whipped others, and threw down their houses, and committed many other depredations; indeed the society of Saints were harassed for some time both day and night; their houses were brick-batted and broken open and women and children insulted. The store-house of A. S. Gilbert and Company was broken open, ransacked, and some of the goods strewed in the streets. These abuses, with many others of a very aggravated nature, so stirred up the indignant feelings of our people, that when a party of them, say about thirty, met a company of the mob of about double their number, a skirmish took place, in which some two or three of the mob, and one of our people, were killed. This raised, as it were, the whole county in arms, and nothing would satisfy the mob but an {219} immediate surrender of the arms of our people, who forthwith were to leave the county. Fifty-one guns were given up, which have never been returned, or paid for, to this day. The next day, parties of the mob, from fifty to seventy, headed by priests, went from house to house, threatening women and children with death if they were not gone before they returned. This so alarmed our people that they fled in different directions; some took shelter in the woods, while others wandered in the prairies till their feet bled; and the weather being very cold, their sufferings in other respects were great. The society made their escape to Clay county as fast as they possibly could, where the people received them kindly, and administered to their wants. After the society had left Jackson county, their buildings, amounting to about two hundred, were either burned or otherwise destroyed, and much of their crops, as well as furniture and stock; which if properly estimated would make a large sum, for the loss of which they have not as yet received any remuneration. The society remained in Clay county nearly three years; when, at the suggestion of the people there, they removed to that section of the state known as Caldwell county. Here the people bought out most of the former inhabitants, and also entered much of the wild land. Many soon owned a number of eighties [eighty acres] while there was scarcely a man who did not secure to himself at least a forty [forty acres]. Here we were permitted to enjoy peace for a season; but as our society increased in numbers, and settlements were made in Daviess and Carroll counties, the mob spirit spread itself again. For months previous to our giving up our arms to General Lucas' army, we heard little else than rumors of mobs collecting in different places and threatening our people. It is well known that the people of our Church, who had located themselves at De Witt, had to give up to a mob, and leave the place, notwithstanding the militia were called out for their protection. From De Witt the mob went towards Daviess county, and while on their way there they took two of our men prisoners, and made them ride upon the cannon, and told them that they would drive the "Mormons" from Daviess to Caldwell, and from Caldwell to hell; and that they would give them no quarter, only at the cannon's mouth. The threats of the mob induced some of our people to go to Daviess to help to protect their brethren who had settled at Adam-ondi-Ahman, on Grand river. The mob soon fled from Daviess county; and after they were dispersed and the cannon taken, during which time no blood was shed, the people of Caldwell returned to their homes, in hopes of enjoying peace and quiet; but in this they were disappointed; for a large mob was soon found to be collecting on the Grindstone fork of Grand {220} river from ten to fifteen miles off, under the command of Cornelius Gillium, a scouting party of which came within four miles of Far West, in open daylight, and drove off stock belonging to our people. About this time, word came to Far West that a party of the mob had come into Caldwell county to the south of Far West; that they were taking horses and cattle, burning houses and ordering the inhabitants to leave their homes immediately; and that they had then actually in their possession three men prisoners. This report reached Far West in the evening, and was confirmed about midnight. A company of about sixty men went forth under the command of David W. Patten to disperse the mob, as they supposed. A battle was the result, in which Captain Patten and three of his men were killed, and others wounded. Bogart, it appears, had but one killed and others wounded. Notwithstanding the unlawful acts committed by Captain Bogart's men previous to the battle, it is now asserted and claimed that he was regularly ordered out as a militia captain, to preserve the peace along the line of Ray and Caldwell counties. The battle was fought four or five days previous to the arrival of General Lucas and his army. About the time of the battle with Captain Bogart, a number of our people who were living near Haun's mill, on Shoal creek, about twenty miles below Far West, together with a number of emigrants who had been stopped there in consequence of the excitement, made an agreement with the mob in that vicinity that neither party should molest the other, but dwell in peace. Shortly after this agreement was made, a mob party of from two to three hundred, many of whom are supposed to be from Chariton county, some from Daviess, and also those who had agreed to dwell in peace, came upon our people there, whose number in men was about forty, at a time they little expected any such thing, and without any ceremony, notwithstanding they begged for quarter, shot them down as they would tigers or panthers. Some few made their escape by fleeing. Eighteen were killed and a number more were severely wounded. This tragedy was conducted in the most brutal and savage manner. An old man [Father Thomas McBride] after the massacre was partially over, threw himself into their hands and begged for quarter, when he was instantly shot down; that not killing him, they took an old corn cutter and literally mangled him to pieces. [1] A lad of ten years of age, after being shot down, also begged to be spared, when one of the mob placed the muzzle of his gun to the boy's head and blew out his brains. {221} The slaughter of these not satisfying the mob, they then proceeded to rob and plunder. The scene that presented itself after the massacre, to the widows and orphans of the killed, is beyond description. It was truly a time of weeping, mourning and lamentation. As yet we have not heard of any one being arrested for these murders, notwithstanding there are men boasting about the country that they did kill on that occasion more than one "Mormon;" whereas all our people who were in the battle with Captain Patten against Bogart, that can be found, have been arrested, and are now confined in jail to await their trial for murder. When General Lucas arrived near Far West, and presented the Governor's order, we were greatly surprised; yet we felt willing to submit to the authorities of the state. We gave up our arms without reluctance. We were then made prisoners, and confined to the limits of the town for about a week, during which time the men from the country were not permitted to go to their families, many of whom were in a suffering condition for want of food and firewood, the weather being very cold and stormy. Much property was destroyed by the troops in town during their stay there, such as burning house logs, rails, corn-cribs, boards; the using of corn and hay, the plundering of houses, the killing of cattle, sheep and hogs, and also the taking of horses not their own; and all this without regard to owners, or asking leave of any one. In the meantime men were abused, women insulted and abused by the troops; and all this while we were kept prisoners. Whilst the town was guarded, we were called together by the order of General Lucas, and a guard placed close around us, and in that situation we were compelled to sign a deed of trust for the purpose of making our individual property, all holden, as they said, to pay all the debts of every individual belonging to the Church, and also to pay for all damages the old inhabitants of Daviess may have sustained in consequence of the late difficulties in that county. General Clark had now arrived, and the first important move made by him was the collecting of our men together on the square and selecting about fifty of them, whom he immediately marched into a house, and placed in close confinement. This was done without the aid of the {222} sheriff, or any legal process. The next day forty-six of those taken, were driven off to Richmond, like a parcel of menial slaves, not knowing why they were taken, or what they were taken for. After being confined in Richmond more than two weeks, about one half were liberated; the rest, after another week's confinement, were required to appear at court, and have since been let to bail. Since General Clark withdrew his troops from Far West, parties of armed men have gone through the country, driving off horses, sheep and cattle, and also plundering houses; the barbarity of General Lucas' troops ought not to be passed over in silence. They shot our cattle and hogs merely for the sake of destroying them, leaving them for the ravens to eat. They took prisoner an aged man by the name of John Tanner, and without any reason for it, he was struck over the head with a gun, which laid his skull bare. Another man by the name of Carey was also taken prisoner by them, and without any provocation had his brains dashed out by a gun. He was laid in a wagon and there permitted to remain for the space of twenty-four hours; during which time no one was permitted to administer to him comfort or consolation; and after he was removed from that situation, he lived but a few hours. The destruction of property at and about Far West is very great. Many are stripped bare, as it were, and others partially so; indeed take us as a body at this time, we are a poor and afflicted people; and if we are compelled to leave the state in the Spring, many, yes a large portion of our society, will have to be removed at the expense of the state; as those who might have helped them are now debarred that privilege in consequence of the deed of trust we were compelled to sign; which deed so operated upon our real estate, that it will sell for but little or nothing at this time. We have now made a brief statement of some of the most prominent features of the troubles that have befallen our people since our first settlement in this state; and we believe that these persecutions have come in consequence of our religious faith, and not for any immorality on our part. That instances have been, of late, where individuals have trespassed upon the rights of others, and thereby broken the laws of the land, we will not pretend to deny; but yet we do believe that no crime can be substantiated against any of the people who have a standing in our Church of an earlier date than the difficulties in Daviess county. And when it is considered that the rights of this people have been trampled upon from time to time with impunity, and abuses almost innumerable heaped upon them it ought in some degree to palliate for any infraction of the law which may have been made on the part of our people. The late order of Governor Boggs to drive us from the state, or {223} exterminate us, is a thing so novel, unlawful, tyrannical, and oppressive, that we have been induced to draw up this memorial, and present this statement of our case to your honorable body, praying that a law may be passed, rescinding the order of the governor to drive us from the state, and also giving us the sanction of the legislature to possess our lands in peace. We ask an expression of the legislature, disapproving the conduct of those who compelled us to sign a deed of trust, and also disapproving of any man or set of men taking our property in consequence of that deed of trust, and appropriating it to the payment of debts not contracted by us or for the payment of damages sustained in consequence of trespasses committed by others. We have no common stock; our property is individual property, and we feel willing to pay our debts as other individuals do; but we are not willing to be bound for other people's debts. The arms which were taken from us here, which we understand to be about six hundred and thirty, besides swords and pistols, we care not so much about, as we do the pay for them; only we are bound to do military duty, which we are willing to do, and which we think was sufficiently manifested by the raising of a volunteer company last fall at Far West when called upon by General Parks to raise troops for the frontier. The arms given up by us, we consider were worth between twelve and fifteen thousand dollars; but we understand they have been greatly damaged since taken, and at this time probably would not bring near their former value. And as they were, both here and in Jackson county, taken by the militia, and consequently by the authority of the state, we therefore ask your honorable body to cause an appropriation to be made by law, whereby we may be paid for them, or otherwise have them returned to us, and the damages made good. The losses sustained by our people in leaving Jackson county are such that it is impossible to obtain any compensation for them by law, because those who have sustained them are unable to prove those trespasses upon individuals. That the facts do exist that the buildings, crops, stock, furniture, rails, timber, etc., of the society have been destroyed in Jackson county, is not doubted by those who are acquainted in this upper country [the part of the state north of the Missouri river was so called]; and since these trespasses cannot be proven upon individuals, we ask your honorable body to consider this case; and if in your liberality and wisdom you can conceive it to be proper to make an appropriation by law to these sufferers, many of whom are still pressed down with poverty in consequence of their losses, they would be able to pay their debts, and also in some degree be relieved from poverty and woe; whilst the widow's heart would be made to rejoice, and the orphan's tear measurably dried up, and the prayers of a {224} grateful people ascend on high, with thanksgiving and praise to the Author of our existence for such beneficent act. In laying our ease before your honorable body, we say that we are willing, and ever have been, to conform to the Constitution and laws of the United States, and of this state. We ask, in common with others, the protection of the laws. We ask for the privilege guaranteed to all free citizens of the United States, and of this state, to be extended to us that we may be permitted to settle and live where we please, and worship God according to the dictates of our conscience without molestation. And while we ask for ourselves this privilege, we are willing all others should enjoy the same. We now lay our case at the feet of you legislators, and ask your honorable body to consider it, and do for us, after mature deliberation, that which your wisdom, patriotism and philanthropy may dictate. And we, as in duty bound, will ever pray. Edward Partridge, Heber C. Kimball, John Taylor, Theodore Turley, Brigham Young, Isaac Morley, George W. Harris, John Murdock, John M. Burk. A committee appointed by the citizens of Caldwell county, to draft the memorial and sign it in their behalf. Far West, Caldwell county, Missouri, December 10, 1838. _Minutes of a high Council Held at Far West, Thursday, December 13, 1838_. Agreeable to appointment, the standing High Council met, when it was found that several were absent, who, (some of them) have had to flee for their lives; therefore it being necessary that those vacancies be filled, the meeting was called for that purpose, and also to express each other's feelings respecting the word of the Lord; President Brigham Young presiding. The council was opened by prayer by Elder Kimball. After prayer, President Young made a few remarks, saying he thought it all important to have the Council reorganized, and prepared to do business. He advised the councilors to be wise and judicious in all their movements, and not hasty in their transactions. As for his faith, it was the same as ever; and he fellowshiped all such as loved the Gospel of our Lord and Savior Jesus Christ, in act as well as word. {225} Elder Kimball arose and said he felt as formerly, for he had endeavored to keep a straightforward course; but wherein he had been out of the way in any manner, he meant to mend in that thing; and he was determined, as far as possible, to do as he would be done by; and his faith was as good as ever; he was in fellowship with all who wanted to do right. Simeon Carter said, as to his faith in the work it was the same as ever; he did not think that Joseph was a fallen Prophet, but he believed in every revelation that had come through him; still he thought that perhaps Joseph had not acted in all things according to the best wisdom; yet how far he had been unwise he could not say. He did not think that Joseph would be removed and another planted in his stead; but he believed that he would still perform his work. He was still determined to persevere and act in righteousness in all things, so that he might at last gain a crown of glory, and reign in the kingdom of God. Jared Carter, responded to President Brigham Young's feelings, and wished all to walk with the brethren. Thomas Grover said he was firm in the faith, and he believed the time would come when Joseph would stand before kings, and speak marvelous words. David Dort expressed his feelings in a similar manner. Levi Jackman says his faith is the same as ever, and he has confidence in Brother Joseph, as ever. Solomon Hancock says he is a firm believer in the Book of Mormon and Doctrine and Covenants, and that Brother Joseph is not a fallen prophet, but will yet be exalted and become very high. John Badger says his confidence in the work is the same as ever, and his faith, if possible, is stronger than ever. He believes that it was necessary that these scourges should come. George W. Harris says that, as it respects the scourges which have come upon us, the hand of God was in it. Samuel Bent says that his faith is as it ever was, and that he feels to praise God in prisons and in dungeons, and in all circumstances. After some consultation it was thought expedient to nominate High Priests to fill the vacancies. The Council was organized as follows: Simeon Carter. No. 1; Jared Carter, 2; Thomas Grover 3; David Dort, 4; Levi Jackman, 5; Solomon Hancock, 6; John Badger, 7; John Murdock, 8; John E. Page, 9; George W. Harris, 10; John Taylor, 11; Samuel Bent, 12. Voted that John Murdock fill the vacancy of John P. Greene, No. 4, and David Dort the place of Elias Higbee, No. 11, and John Badger the place of George Morey, No. 7, and Lyman Sherman the place of Newel Knight, until he returns. {226} Council adjourned until Friday evening, six o'clock. Closed by prayer by President Brigham Young. E. Robinson, Clerk Isaac Russell, who had become connected with a small camp of the Saints, of about thirty families, going west, turned from his course at Louisiana, and led them north ten miles on the Spanish claims, where they built huts or lived in tents through the winter in great suffering. Russell turned prophet (apostate). He said Joseph had fallen and he was appointed to lead the people. Chandler Rogers, who was moving west, was met by a mob at Huntsville, and compelled to turn back, and fell in with Russell's camp. Russell said he was "the chosen of the Lord;" and when they left the place, they would have to go on foot, and take nothing with them, and they must sell their teams. Some would not sell and he cursed them. _Sunday, December 16_.--I wrote the following letter: _The Prophet's Letter to the Church_. Liberty Jail, Missouri, December 16, 1838. To the Church of Jesus Christ of Latter-day Saints in Caldwell county, and all the Saints who are scattered abroad, who are persecuted, and made desolate, and who are afflicted in divers manners for Christ's sake and the Gospel's, by the hands of a cruel mob and the tyrannical disposition of the authorities of this state; and whose perils are greatly augmented by the wickedness and corruption of false brethren, greeting: May grace, mercy, and the peace of God be and abide with you; and notwithstanding all your sufferings, we assure you that you have our prayers and fervent desires for your welfare, day and night. We believe that that God who seeth us in this solitary place, will hear our prayers, and reward you openly. Know assuredly, dear brethren, that it is for the testimony of Jesus that we are in bonds and in prison. But we say unto you, that we consider that our condition is better (notwithstanding our sufferings) than that of those who have persecuted us, and smitten us, and borne false witness against us; and we most assuredly believe that those who do bear false witness against us, do seem to have a great triumph over us {227} for the present. But we want you to remember Haman and Mordecai: you know that Haman could not be satisfied so long as he saw Mordecai at the king's gate, and he sought the life of Mordecai and the destruction of the people of the Jews. But the Lord so ordered it, that Haman was hanged upon his own gallows. So shall it come to pass with poor Haman in the last days, and those who have sought by unbelief and wickedness and by the principle of mobocracy to destroy us and the people of God, by killing and scattering them abroad, and wilfully and maliciously delivering us into the hands of murderers, desiring us to be put to death, thereby having us dragged about in chains and cast into prison. And for what cause? It is because we were honest men, and were determined to defend the lives of the Saints at the expense of our own. I say unto you, that those who have thus vilely treated us, like Haman, shall be hanged upon their own gallows; or, in other words, shall fall into their own gin, and snare, and ditch, and trap, which they have prepared for us, and shall go backwards and stumble and fall, and their name shall be blotted out, and God shall reward them according to all their abominations. Dear brethren, do not think that our hearts faint, as though some strange thing had happened unto us, for we have seen and been assured of all these things beforehand, and have an assurance of a better hope than that of our persecutors. Therefore God hath made broad our shoulders for the burden. We glory in our tribulation, because we know that God is with us, that He is our friend, and that He will save our souls. We do not care for them that can kill the body; they cannot harm our souls. We ask no favors at the hands of mobs, nor of the world, nor of the devil, nor of his emissaries the dissenters, and those who love, and make, and swear falsehoods, to take away our lives. We have never dissembled, nor will we for the sake of our lives. Forasmuch, then, as we know that we have been endeavoring with all our mind, might, and strength, to do the will of God, and all things whatsoever He has commanded us; and as to our light speeches, which may have escaped our lips from time to time, they have nothing to do with the fixed purposes of our hearts; therefore it sufficeth us to say, that our souls were vexed from day to day. We refer you to Isaiah, who considers those who make a man an offender for a word, and lay a snare for him that reproveth in the gate. We believe that the old Prophet verily told the truth: and we have no retraction to make. We have reproved in the gate, and men have laid snares for us. We have spoken words, and men have made us offenders. And notwithstanding all this, our minds are not yet darkened, but feel strong in the {228} Lord. But behold the words of the Savior: "If the light which is in you become darkness, behold how great is that darkness." Look at the dissenters. Again, "If you were of the world the world would love its own." Look at Mr. Hinkle--a wolf in sheep's clothing. Look at his brother John Corrill. Look at the beloved brother Reed Peck, who aided him in leading us, as the Savior was led, into the camp of His enemies, as a lamb prepared for the slaughter, as a sheep dumb before his shearers; so we opened not our mouths. But these men, like Balaam, being greedy for reward, sold us into the hands of those who loved them, for the world loves his own. I would remember William E. McLellin, who comes up to us as one of Job's comforters. God suffered such kind of beings to afflict Job--but it never entered into their hearts that Job would get out of it all. This poor man who professes to be much of a prophet, has no other dumb ass to ride but David Whitmer, [2] to forbid his madness when he goes up to curse Israel; and this ass not being of the same kind as Balaam's, therefore, the angel notwithstanding appeared unto him, yet he could not penetrate his understanding sufficiently, but that he prays out cursings instead of blessings. Poor ass! Whoever lives to see it, will see him and his rider perish like those who perished in the gain-saying of Korah, or after the same condemnation. Now as for these and the rest of their company, we will not presume to say that the world loves them; but we presume to say they love the world, and we classify them in the error of Balaam, and in the gain-sayings of Korah, and with the company of Korah, Dathan, and Abiram. Perhaps our brethren will say, because we thus write, that we are offended at these characters. If we are, it is not for a word, neither because they reproved in the gate--but because they have been the means of shedding innocent blood. Are they not murderers then at heart? Are not their consciences seared as with a hot iron? We confess that we are offended; but the Savior said, "It must needs be that offenses come, but woe unto them by whom they come." And again, "Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake; rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the Prophets which were before you." Now, dear brethren, if any men ever had reason to claim this promise, we are the men; for we know that the world not only hate as, {229} but they speak all manner of evil of us falsely, for no other reason than that we have been endeavoring to teach the fullness of the Gospel of Jesus Christ. After we were bartered away by Hinkle, and were taken into the militia camp, we had all the evidence we could have asked for that the world hated us. If there were priests among them of all the different sects, they hated us, and that most cordially too. If there were generals, they hated us; if there were colonels, they hated us; and the soldiers, and officers of every kind, hated us; and the most profane, blasphemous, and drunkards; and whoremongers, hated us--they all hated us, most cordially. And now what did they hate us for? Purely because of the testimony of Jesus Christ. Was it because we were liars? We know that it has been so reported by some, but it has been reported falsely. Was it because we have committed treason against the government in Daviess County, or burglary, or larceny, or arson, or any other unlawful act in Daviess County? We know that we have been so reported by priests, and certain lawyers, and certain judges, who are the instigators, aiders, and abettors of a certain gang of murderers and robbers, who have been carrying on a scheme of mobocracy to uphold their priestcraft, against the Saints of the last days; and for a number of years have tried, by a well contemplated and premeditated scheme, to put down by physical power a system of religion that all the world, by their mutual attainments, and by any fair means whatever, were not able to resist. Hence mobbers were encouraged by priests and Levites, by the Pharisees, by the Sadducees, and Essenes, and Herodians, and the most worthless, abandoned, and debauched, lawless, and inhuman, and the most beastly set of men that the earth can boast of--and indeed a parallel cannot be found anywhere else--to gather together to steal, to plunder, to starve, and to exterminate, and burn the houses of the "Mormons." These are characters that, by their treasonable and overt acts, have desolated and laid waste Daviess county. These are the characters that would fain make all the world believe that we are guilty of the above named acts. But they represent us falsely; we stood in our own defense, and we believe that no man of us acted only in a just, a lawful, and a righteous retaliation against such marauders. We say unto you, that we have not committed treason, nor any other unlawful act in Daviess county. Was it for murder in Ray county, against mob-militia; who was as a wolf in the first instance, hide and hair, teeth, legs and tail, who afterwards put on a militia sheep skin with the wool on; who could sally fort, in the day time, into the flock, and snarl, and show his teeth, and scatter and devour the flock, and {230} satiate himself upon his prey, and then sneak back into the bramble in order that he might conceal himself in his well tried skin with the wool on? We are well aware that there is a certain set of priests and satellites, and mobbers that would fain make all the world believe that we were guilty of the doings of this howling wolf that made such havoc among the sheep, who, when he retreated, howled and bleated at such a desperate rate, that if one could have been there, he would have thought that all the wolves, whether wrapped up in sheep skins or in goat skins or in some other skins, and in fine all the beasts of the forest, were awfully alarmed, and catching the scent of innocent blood, they sallied forth with one tremendous howl and crying of all sorts; and such a howling, and such a tremendous havoc never was known before; such inhumanity, and relentless cruelty and barbarity as were practiced against the Saints in Missouri can scarcely be found in the annals of history. Now those characters if allowed to would make the world believe that we had committed murder, by making an attack upon this howling wolf, while the fact is we were at home and in our bed, and asleep, and knew nothing of that transaction any more than we know what is going on in China while we are within these walls. Therefore we say again unto you, we are innocent of these things, and they have represented us falsely. Was it for committing adultery that we were assailed? We are aware that that false slander has gone abroad, for it has been reiterated in our ears. These are falsehoods also. Renegade "Mormon" dissenters are running through the world and spreading various foul and libelous reports against us, thinking thereby to gain the friendship of the world, because they know that we are not of the world, and that the world hates us; therefore they [the world] make a tool of these fellows [the dissenters]; and by them try to do all the injury they can, and after that they hate them worse than they do us, because they find them to be base traitors and sycophants. Such characters God hates; we cannot love them. The world hates them, and we sometimes think that the devil ought to be ashamed of them. We have heard that it is reported by some, that some of us should have said, that we not only dedicated our property, but our families also to the Lord; and Satan, taking advantage of this, has perverted it into licentiousness, such as a community of wives, which is an abomination in the sight of God. When we consecrate our property to the Lord it is to administer to the wants of the poor and needy, for this is the law of God; it is not {231} for the benefit of the rich, those who have no need; and when a man consecrates or dedicates his wife and children, he does not give them to his brother, or to his neighbor, for there is no such law: for the law of God is, Thou shalt not commit adultery. Thou shalt not covet thy neighbor's wife. He that looketh upon a woman to lust after her, has committed adultery already in his heart. Now for a man to consecrate his property, wife and children, to the Lord, is nothing more nor less than to feed the hungry, clothe the naked, visit the widow and fatherless, the sick and afflicted, and do all he can to administer to their relief in their afflictions, and for him and his house to serve the Lord. In order to do this, he and all his house must be virtuous, and must shun the very appearance of evil. Now if any person has represented anything otherwise than what we now write, he or she is a liar, and has represented us falsely--and this is another manner of evil which is spoken against us falsely. We have learned also since we have been prisoners, that many false and pernicious things, which were calculated to lead the Saints far astray and to do great injury, have been taught by Dr. Avard as coming from the Presidency, and we have reason to fear that many other designing and corrupt characters like unto himself, have been teaching many things which the Presidency never knew were being taught in the Church by anybody until after they were made prisoners. Had they known of such things they would have spurned them and their authors as they would the gates of hell. Thus we find that there have been frauds and secret abominations and evil works of darkness going on, leading the minds of the weak and unwary into confusion and distraction, and all the time palming it off upon the Presidency, while the Presidency were ignorant as well as innocent of those things which those persons were practicing in the Church in their name. Meantime the Presidency were attending to their own secular and family concerns, weighed down with sorrow, in debt, in poverty, in hunger, essaying to be fed, yet finding [_i. e_. supporting] themselves. They occasionally received deeds of charity, it is true; but these were inadequate to their subsistence; and because they received those deeds, they were envied and hated by those who professed to be their friends. But notwithstanding we thus speak, we honor the Church, when we speak of the Church as a Church, for their liberality, kindness, patience, and long suffering, and their continual kindness towards us. And now, brethren, we say unto you--what more can we enumerate? Is not all manner of evil of every description spoken of us falsely, yea, we say unto you falsely. We have been misrepresented and misunderstood, and belied, and the purity and integrity and uprightness of our hearts have not been known--and it is through ignorance--yea, the {232} very depths of ignorance is the cause of it; and not only ignorance, but on the part of some, gross wickedness and hypocrisy also; for some, by a long face and sanctimonious prayers, and very pious sermons, had power to lead the minds of the ignorant and unwary, and thereby obtain such influence that when we approached their iniquities the devil gained great advantage--would bring great trouble and sorrow upon our heads; and, in fine, we have waded through an ocean of tribulation and mean abuse, practiced upon us by the ill bred and the ignorant, such as Hinkle, Corrill, Phelps, Avard, Reed Peck, Cleminson, and various others, who are so very ignorant that they cannot appear respectable in any decent and civilized society, and whose eyes are full of adultery, and cannot cease from sin. Such characters as McLellin, John Whitmer, David Whitmer, Oliver Cowdery, and Martin Harris, are too mean to mention; and we had liked to have forgotten them. Marsh and "another," whose hearts are full of corruption, whose cloak of hypocrisy was not sufficient to shield them or to hold them up in the hour of trouble, who after having escaped the pollution of the world through the knowledge of their Lord and Savior Jesus Christ, became again entangled and overcome--their latter end is worse than the first. But it has happened unto them according to the word of the Scripture: "The dog has returned to his vomit, and the sow that was washed to her wallowing in the mire." Again, if men sin wilfully after they have received the knowledge of the truth, there remaineth no more sacrifice for sin, but a certain fearful looking for of judgment and fiery indignation to come, which shall devour these adversaries. For he who despised Moses' law died without mercy under two or three witnesses. Of how much more severe punishment suppose ye, shall he be thought worthy, who hath sold his brother, and denied the new and everlasting covenant by which he was sanctified, calling it an unholy thing, and doing despite to the Spirit of grace. And again we say unto you, that inasmuch as there is virtue in us, and the Holy Priesthood has been conferred upon us--and the keys of the kingdom have not been taken from us, for verily thus saith the Lord, "Be of good cheer, for the keys that I gave unto you are yet with you"--therefore we say unto you, dear brethren, in the name of the Lord Jesus Christ, we deliver these characters unto the buffetings of Satan until the day of redemption, that they may be dealt with according to their works; and from henceforth their works shall be made manifest. And now dear and well beloved brethren--and when we say brethren, we mean those who have continued faithful in Christ, men, women and children--we feel to exhort you in the name of the Lord Jesus, to be {233} strong in the faith in the new and everlasting covenant, and nothing frightened at your enemies. For what has happened unto us is an evident token to them of damnation; but unto us, of salvation, and that of God. Therefore hold on even unto death; for "he that seeks to save his life shall lose it; and he that loses his life for my sake, and the Gospel's, shall find it," saith Jesus Christ. Brethren, from henceforth, let truth and righteousness prevail and abound in you; and in all things be temperate; abstain from drunkenness, and from swearing, and from all profane language, and from everything which is unrighteous or unholy; also from enmity, and hatred, and covetousness, and from every unholy desire. Be honest one with another, for it seems that some have come short of these things, and some have been uncharitable, and have manifested greediness because of their debts towards those who have been persecuted and dragged about with chains without cause, and imprisoned. Such characters God hates--and they shall have their turn of sorrow in the rolling of the great wheel, for it rolleth and none can hinder. Zion shall yet live, though she seem to be dead. Remember that whatsoever measure you mete out to others, it shall be measured to you again. We say unto you, brethren, be not afraid of your adversaries; contend earnestly against mobs, and the unlawful works of dissenters and of darkness. And the very God of peace shall be with you, and make a way for your escape from the adversary of your souls. We commend you to God and the word of His grace, which is able to make us wise unto salvation. Amen. Joseph Smith, Jun. Footnotes. 1. This barbarous deed is vividly described by President John Taylor in his controversy with Mr. Schuyler Colfax, Vice-President of the United States, 1870: "My mind wanders back upwards of thirty years ago, when, in the state of Missouri, Mr. McBride, an old, grey-haired, venerable veteran of the Revolution, with feeble frame and tottering steps, cried to a Missouri patriot: 'Spare my life, I am a Revolutionary soldier, I fought for liberty. Would you murder me? What is my offense, I believe in God and revelation?' This frenzied disciple of misplaced faith said: 'Take that, you ---- ---- Mormon,' and with the butt of his gun he dashed his brains out, and he lay quivering there,--his white locks clotted with his own brains and gore, on that soil that he had heretofore shed his blood to redeem--a sacrifice at the shrine of liberty! Shades of Franklin, Jefferson and Washington, were you there? Did you gaze on this deed of blood? Did you see your companion in arms thus massacred?" 2. In order to appreciate the allusions here made to David Whitmer it will be necessary to remember that William E. M'Lellin claimed that President Joseph Smith was a fallen prophet and himself sought to bring into existence a re-organized church with David Whitmer as the president thereof. See foot note in this volume at pages 31, 32. {234} CHAPTER XVI. Case Of The "Mormons" Before The Missouri Legislature--Close Of The Year 1838. [Sidenote: Varied Reports as to the Intentions of the Saints.] This day [16th December] Elder David H. Redfield arrived in Jefferson City, and on Monday, 17th, presented the petition of the brethren to General David R. Atchison and others, who were very anxious to hear from Caldwell, as there were many reports in circulation, such as "the Mormons kept up the Danite system," "were going to build the Lord's house," and "more blood would be spilled before they left the state," which created a hardness in the minds of the people. [Sidenote: Interview Between David H. Redfield and Governor Boggs.] In the afternoon Brother Redfield had an interview with Governor Boggs, who inquired about our people and property with as much apparent interest as though his whole soul was engaged for our welfare; and said that he had heard that "the citizens were committing depredations on the 'Mormons,' and driving off their stock." Brother Redfield informed him that armed forces came in the place and abused men, women and children, stole horses, drove off cattle, and plundered houses of everything that pleased their fancy. Governor Boggs said that he would write Judge King and Colonel Price, to go to Far West, and put down every hostile appearance. He also stated that "the stipulations entered into by the 'Mormons' to leave the state, and to sign the deed of trust, were unconstitutional, and not valid." Brother Redfield replied, "We want the legislature to pass a law to that effect, showing that the stipulations {235} and deeds of trust are not valid and are unconstitutional; and unless you do pass such a law, we shall not consider ourselves safe in the state. You say there has been a stain upon the character of the state, and now is the time to pass some law to that effect; and unless you do, farewell to the virtue of the state; farewell to her honor and good name; farewell to her Christian virtue, until she shall be peopled by a different race of men; farewell to every name that binds man to man; farewell to a fine soil and a glorious home; they are gone, they are rent from us by a lawless banditti." _Tuesday, December 18_.--Mr. Turner, from the joint committee on the "Mormon" investigation, submitted a report, preamble and resolutions, as follows: _The Turner Committee Report to the Missouri Legislature_, [1] In Senate, Tuesday, December 18, 1838. Mr. Turner, from the joint committee on the Mormon investigation, submitted the following report, preamble and resolutions: The joint committee to whom was referred so much of the governor's message as relates to the recent difficulties between the people called Mormons, and a part of the people of this state, with instructions to inquire into the causes of said disturbances, and the conduct of the military operations in suppressing them, have taken the same under consideration, and would respectfully submit the following report and resolutions: They have thought it unwise and injudicious under all the existing circumstances of this case, to predicate a report upon the papers, documents, etc., purporting to be copies of the evidence taken before an examining court, held in Richmond, in Ray county, for the purpose of inquiring into the charges alleged against the people called Mormons, growing out of the late difficulties between that people and other citizens of this state. They consider the evidence adduced in the examination there held, in a great degree, _exparte_, and not of the character which should be desired for the basis of a fair and candid investigation. Moreover, the papers, documents, etc., have not been certified in such manner as to satisfy the committee of their authenticity. {236} It has been represented to them that the examining court has sent on for further trial, many of that class of citizens called Mormons, charged with various crimes and offenses; under the charge of treason, six: for murder and as accessories thereto, before and after the fact, eight; and for other felonies, twenty-seven. Special terms of the circuit court are expected to be held in the several counties, in which the above mentioned crimes are represented to have been committed. Grand juries will then have these charges against said people before them, and must act upon the same documentary evidence which the committee would necessarily be compelled to examine, by which circumstance two co-ordinate branches of this government may be brought into collision--a contingency that should be studiously avoided and cautiously guarded against. Another insuperable objection that has presented itself to the mind of the committee, and which would induce them to suspend an investigation, under present and existing circumstances, would be the consequences likely to result from a publication of their report. Those persons who have been sent on for further trial, have guaranteed to them the sacred and constitutional right of "a speedy trial by an impartial jury of the vicinage," and if the guilt of the accused should be confirmed by the report of the committee, it would so prejudice public sentiment against them, as to deprive them of that right, which should not be taken away by any consideration involved in this inquiry. If the committee were to find it necessary in the prosecution of their object, to have access to the papers, documents, etc., connected with this difficulty, the probable interference of the several courts being in session, might seriously interrupt their views. It might reasonably be expected that all the evidence of every description, would be in the possession of the courts, to be used on the final trial, and by that means the investigation would be protracted to a much greater length than would be necessary under different circumstances. They would therefore recommend, in order to avoid all the difficulties that have been presented, that a committee, after the adjournment of the general assembly, go into the vicinity of the scene of difficulties, and make their investigation, and report at such time, and in such manner, as the legislature may direct. If this course should be adopted, the committee believe that the session would be much shortened, and heavy expenses saved to the state, which otherwise would necessarily be incurred in sending for witnesses, and bringing them from so great a distance. By a resolution of both houses, the special message of the governor in relation to the subject of inquiry, with the accompanying documents, was referred to the committee, with instructions to select such documents as in their opinion ought to be published with the {237} message, and report to their respective houses. The committee after a full consideration of the subject, with due regard to its importance, are of opinion that it is inexpedient at this time, to publish any of the documents, under the authority of the general assembly, and submit to the two houses the leading reasons for that opinion. The documents may be divided into several classes: First--The affidavits and correspondence preceding each series of authorized military operations. Second--The orders issued upon such evidence. Third--The military operations and correspondence consequent thereon; and Fourth--The evidence taken before a court of inquiry, held for the investigation of criminal charges against individuals. It was found by the joint committee, at an early period after their organization, that, in order to a full and satisfactory investigation of the subjects referred to them, a mass of additional testimony, oral and written, would be required. This becomes apparent to the committee, from the contents of the documents referred to them. These documents, although they are serviceable in giving direction to the courts of inquiry, are none of them, except the official orders and correspondence, such as ought to be received as conclusive evidence of the facts stated; nor are their contents such as would, without the aid of further evidence, enable the committee to form a satisfactory opinion in relation to the material points of the inquiry. The copy of the examination taken before the criminal court of inquiry, is manifestly not such evidence as ought to be received by the committee. First--Because it is not authenticated; and Second--it is confined chiefly to the object of that inquiry; namely: the investigation of criminal charges against individuals under arrest; for these reasons, but above all, for the reason that it would be a direct interference with the administration of justice, this document ought not to be published, with the sanction of the legislature. The committee conclude, that it would not be proper to publish the official orders and correspondence between the officers in command, and the executive, without the evidence on which they were founded; and that evidence is not sufficiently full and satisfactory to authorize its publication. To publish the whole together might tend to give a direction to the public mind, prejudicial to an impartial administration of justice in pending cases, while it will not afford the means of forming any satisfactory conclusion as to the cause of the late disturbances, or the conduct of the military operations in suppressing them. {238} The committee therefore recommend to each house to adopt the following resolutions. Resolved, That it is inexpedient at this time, to prosecute further the inquiry into the causes of the late disturbances and the conduct of the military operations in suppressing them. Resolved, That it is inexpedient to publish at this time, any of the documents accompanying the governor's message in relation to the late disturbances. Resolved, That it is expedient to appoint a joint committee, composed of ---- senators, and ---- representatives, to investigate the cause of said disturbances, and the conduct of the military operations in suppressing them, to meet at such time, and to be invested with such powers as may be prescribed by law. [2] _Wednesday, December 19_.--Mr. John Corrill presented the petition [3] to the house. While it was reading the members were silent as the house of death; after which the debate commenced, and excitement increased till the house was in an uproar; their faces turned red; their eyes flashed fire, and their countenances spoke volumes. [Sidenote: The Debate on the Petition.] Mr. Childs, of Jackson county, said, there was not one word of truth in it, so far as he had heard, and that it ought never to have been presented to that body. Not long ago we appropriated two thousand dollars to their relief, and now they have petitioned for the pay for their lands, which we took away from them. We got rid of a great evil when we drove them from Jackson county, and we have had peace there ever since; and the state will always be in difficulty so long as they suffer them to live in the state; and the {239} quicker they get that petition from before this body the better. Mr. Ashley, from Livingston, said the petition was false from beginning to end, and that himself and the "Mormons" could not live together, for he would always be found fighting against them, and one or the other must leave the state. He gave a history of the Haun's Mill massacre, and said he saw Jack Rogers cut up McBride with a corn-cutter. Mr. Corrill corrected Mr. Childs, and stated facts in the petition which he was acquainted with, and that Mr. Childs ought to know that there could not be the first crime established against the "Mormons" while in Jackson county. One member hoped the matter would not be looked over in silence, for his constituents required of him to know the cause of the late disturbances. Mr. Young, of Lafayette, spoke very bitterly against the petition and the "Mormons." An aged member from St. Charles moved a reference of the bill to a select committee; and, continued he, "as the gentleman that just spoke, and other gentlemen, want the petition ruled out of the house for fear their evil doings will be brought to light; this goes to prove to me and others, that the petition is true." Mr. Redman, of Howard county, made a long speech in favor of a speedy investigation of the whole matter; said he, "The governor's order has gone forth, and the Mormons are leaving; hundreds are waiting to cross the Mississippi river, and by and by they are gone, and our state is blasted; her character is gone; we gave them no chance for a fair investigation. The state demands of us that we give them a speedy investigation." [Sidenote: Nature of the Testimony.] Mr. Gyer, from St. Louis, agreed with the gentleman from Howard county, that the committee should have power to call witnesses from any part of the state, and defend them; and unless {240} the governor's order was rescinded, he for one would leave the state. Other gentlemen made similar remarks. The testimony presented the committee of investigation, before referred to, was the governor's orders, General Clark's reports, the report of the _ex parte_ trial at Richmond, and a lot of papers signed by nobody, given to nobody, and directed to nobody, containing anything our enemies were disposed to write. _Minutes of the High Council at Far West_. The High council of Zion met in Far West, Wednesday, December 19, 1838. The Council was organized as follows: Ebenezer Robinson, No. 1; Jared Carter, No. 2; Thomas Grover, 3; Reynolds Cahoon, 4; Theodore Turley, 5; Solomon Hancock, 6; John Badger, 7; John Murdock, 8; Harlow Redfield, 9; George W. Harris, 10; David Dort, 11; Samuel Bent 12. The Council was opened by prayer by President Brigham Young, who presided. Harlow Redfield gave a statement of his feelings. He said his faith was as good as it ever was, notwithstanding he did not feel to fellowship all the proceedings of his brethren in Daviess county; he thought they did not act as wisely as they might have done. Voted by the Council that John E. Page and John Taylor [4] be {241} ordained to the Apostleship, to fill vacancies in the quorum of the Twelve. They came forward and received their ordination under the hands of Brigham Young and Heber C. Kimball. Voted that we send a petition to the general government, and send it by mail. Voted that Edward Partridge and John Taylor be a committee to draft the above-mentioned petition; also it is their privilege to choose another person to assist them. Council adjourned until next Wednesday at one o'clock, at same place. E. Robinson, Clerk. [Sidenote: Return of Don Carlos Smith and George A. Smith.] _Tuesday, December 25_.--My brother, Don Carlos, and my cousin George A. Smith returned, [from missions through Kentucky and Tennessee], having traveled fifteen hundred miles--nine hundred on foot, and the remainder by steamboat and otherwise. They visited several branches, and would have accomplished the object of their mission, had it not been for the troubles at Far West. When nearly home they were known and pursued by the mob, which compelled them to travel one hundred miles in two days and nights. The ground at the time was slippery, and a severe northwest wind was blowing in their faces; they had but little to eat, and narrowly escaped freezing both nights. {242} [Sidenote: Redfield's Report.] _Wednesday, December 26_.--David H. Redfield having returned to Far West, made his report, and the High Council voted that they were satisfied with his proceedings. [5] [Sidenote: Experience of Anson Call.] _Thursday, December 27_.--Anson Call went to Ray county, near Elk Horn, to sell some property, and was taken by ten of the mob and one old negro. Some of the mob were two of Judge Dickey's sons, a Mr. Adams, and a constable. They ordered him to disarm himself. He told them he had no arms about his person. They ordered him to turn his pockets wrong side out. They then said they would peel off his naked back before morning, with a hickory gad. They beat him with their naked hands times without number; they struck him in the face with a bowie knife, and severely hurt him a number of times. After abusing him about four hours, saying he was a ---- "Mormon," and they would serve him as they had others, tie him with a hickory withe and gad him, and keep him till morning, they then started off and came to a hazel grove; while consulting together what course to pursue with him, he leaped into the bush, when they pursued him, but he made his escape and returned to Far West. [Sidenote: Action of Missouri Legislature.] After much controversy and angry disputation, as the papers of Missouri, published at the time, abundantly testify, our petition and memorial was laid on the table until the 4th of July following; thus utterly refusing to grant the request of the memorialists to investigate the subject. [6] After we were cast into prison, we heard nothing but {243} threatenings, that, if any judge or jury, or court of any kind, should clear any of us, we should never get out of the state alive. [Sidenote: State Appropriation of $2,000.] The state appropriated two thousand dollars to be distributed among the people of Daviess and Caldwell counties the "Mormons" of Caldwell not excepted. The people of Daviess thought they could live on "Mormon" property, and did not want their thousand, consequently it was pretended to be given to those of Caldwell. Judge Cameron, Mr. McHenry, and others attended to the distribution. Judge Cameron would drive in the brethren's hogs (many of which were identified) and shoot them down in the streets; and without further bleeding, and half dressing, they were cut up and distributed by McHenry to the poor, at a charge of four and five cents per pound; which, together with a few pieces of refuse goods, such as calicoes at double and treble prices soon consumed the two thousand dollars; doing the brethren very little good, or in reality none, as the property destroyed by them, [i. e. the distributing commission] was equal to what they gave the Saints. [7] [Sidenote: Course of the Minority in the Legislature.] The proceedings of the legislature were warmly opposed by a minority of the house--among whom were David R. Atchison, of Clay County, and all the members from St. Louis and Messrs. Rollins and Gordon, from Boone county, and by various other members from other counties; but the mob majority carried the day, for the guilty wretches feared an investigation--knowing that it would endanger their lives and liberties. Some time during this {244} session the legislature appropriated two hundred thousand dollars to pay the troops for driving the Saints out of the state. [Sidenote: Course of the State Press.] Many of the state journals tried to hide the iniquity of the state by throwing a covering of lies over her atrocious deeds. But can they hide the governor's cruel order for banishment or extermination? Can they conceal the facts of the disgraceful treaty of the generals with their own officers and men at the city of Far West? Can they conceal the fact that twelve or fifteen thousand men, women and children, have been banished from the state without trial or condemnation? And this at an expense of two hundred thousand dollars--and this sum appropriated by the state legislature, in order to pay the troops for this act of lawless outrage? Can they conceal the fact that we have been imprisoned for many months, while our families, friends and witnesses have been driven away? Can they conceal the blood of the murdered husbands and fathers, or stifle the cries of the widows and the fatherless? Nay! The rocks and mountains may cover them in unknown depths, the awful abyss of the fathomless deep may swallow them up, and still their horrid deeds will stand forth in the broad light of day, for the wondering gaze of angels and of men! They cannot be hid. Some time in December Heber C. Kimball and Alanson Ripley were appointed, by the brethren in Far West, to visit us at Liberty jail as often as circumstances would permit, or occasion required, which duty they faithfully performed. We were sometimes visited by our friends, whose kindness and attention I shall ever remember with feelings of lively gratitude; but frequently we were not suffered to have that privilege. Our food was of the coarsest kind, and served up in a manner which was disgusting. Thus, in a land of liberty, in the town of Liberty, Clay county, Missouri, my fellow prisoners and I in chains, and dungeons, saw the close of 1838. Footnotes: 1. In the previous publication of this history only part of this report is given, but here the whole document is inserted. 2. The above report is taken from a book containing the documents, the correspondence, orders, etc., in relation to the disturbances with the "Mormons;" and the evidence given before the Hon. Austin A. King, judge of the Fifth Judicial Circuit of the state of Missouri, at the courthouse in Richmond, in a criminal court of inquiry, begun November 12, 1838, on the trial of Joseph Smith, Jun., and others, for high treason and other crimes against the state, pp. 1-4. The book is published by order of the general assembly. 3. This was the petition of the 10th of December, signed by Edward Partridge, Heber C. Kimball, John Taylor _et al_. in behalf of the citizens of Caldwell county, which petition appears in chapter xv. of this volume. Subsequently, viz., in 1841, when the Missouri legislature published, by order of the general assembly, what is alleged to be the documents in relation to the disturbances with the "Mormons," etc., neither this document nor any account of the debate which followed its introduction, as here referred to appears. 4. Of John Taylor a biographical note has already been given. See page 154. The following facts concerning John E. Page are given by himself: The subscriber was born of Ebenezer and Rachael Page, their first child, February 25th, A. D. 1799. My father was of pure English extraction; my mother of English, Irish, and Welsh extraction. My place of birth was Trenton Township, Oneida county, State of New York. I embraced the faith of the Church of Jesus Christ of Latter-day Saints, and was baptized August the 18th, 1833, by the hands of Elder Emer Harris (own brother to Martin Harris, one of the Three Witnesses to the divinity of the Book of Mormon). I was ordained an Elder under the hands of Elders Nelson Higgins, Ebenezer Page, Jun., and others. My baptism took place in Brownhelm, Lorain county, Ohio; my ordination in Florence, Huron county, of the same state, on the 12th of September, 1833. I moved to Kirtland, Geauga county Ohio, in the fall of 1835. On the 31st day of May, 1836, I started on a mission to Canada West, Leeds county. I was gone from my family seven months and twenty days. On the 16th day of February, 1837, I again left Kirtland with my family, a wife and two small children, taking with me all the earthly goods I possessed, which consisted of one bed and our wearing apparel of the plainest kind, to continue my mission in the same region of country as before. In July following the commandment came forth for me to occupy a place in the quorum of the Twelve. On the 14th day of May, 1838, I started with a company of Saints, made up of men, women and their children, for the state of Missouri, where we landed with a company occupying thirty wagons, in the first week of October, at a place called De Witt, some six miles above the outlet of Grand river, on the north side of the Missouri river, where we were attacked by an armed mob, and by them barbarously treated for nearly two weeks. We then went to Far West, Caldwell county, where we united with the general body of the Church, and with them participated in all the grievous persecutions practiced on the Church by means of a furious mob, by which means I buried one wife and two children as martyrs to our holy religion, since they died through extreme suffering for the want of the common comforts of life--which I was not allowed to provide even with my money. On the 19th of December, 1838, at Far West, Elder John Taylor and myself were ordained as Apostles under the hands of Elders Brigham Young and Heber C. Kimball, in the quorum of the Twelve, to fill some vacancies in the quorum, which had occurred by apostasies. In two year's time I had baptized upwards of six hundred persons, and traveled more than five thousand miles, principally on foot and under the most extreme poverty, relative to earthly means, being sustained alone by the power of God and not of man, or the wisdom of the world.--John E. Page. 5. David H. Redfield, it will be remembered, was the messenger from the citizens of Caldwell county to the Missouri state legislature, bearing with him the petition of the 10th of December, and it is, of course, from his report of the manner in which the petition was received and the report of the debate thereon that the Prophet makes up his account of that affair. 6. The bill providing for an investigation of the "Mormon" difficulties was finally laid upon the table until the 4th of July in the house by a vote of 48 in favor of such action and 37 against such procedure. Seven members were absent. The matter was not again taken up until the legislature of 1840, of which more later. 7. Of this matter of distributing the legislature's appropriation the late President John Taylor in his discussion with Schuyler Colfax, Vice-President of the United States, 1870, says: "The legislature of Missouri, to cover their infamy, appropriated the munificent (?) sum of $2,000 to help the suffering 'Mormons.' Their agent took a few miserable traps, the sweepings of an old store; for the balance of the patrimony he sent into Daviess county and killed our hogs, which we were then prevented from doing, and brought them to feed the poor 'Mormons' as part of the legislative appropriation. This I saw." {245} CHAPTER XVII. Preparations For Leaving Missouri--Action Of The State Legislature. [Sidenote: Reflections on the Opening Year.] _Tuesday, January 1, 1839_.--The day dawned upon us as prisoners of hope, but not as sons of liberty. O Columbia, Columbia! How thou art fallen! "The land of the free, the home of the brave!" "The asylum of the oppressed"--oppressing thy noblest sons, in a loathsome dungeon, without any provocation, only that they have claimed to worship the God of their fathers according to His own word, and the dictates of their own consciences. Elder Parley P. Pratt and his companions in tribulation were still held in bondage in their doleful prison in Richmond. [Sidenote: Anson Call Beaten.] _Monday, January 7_.--Anson Call returned to his farm on the three forks of Grand river, to see if he could secure any of the property he had left in his flight to Adam-ondi-Ahman, and was there met by the mob, and beaten with a hoop pole about his limbs, body and head; the man that used the pole about his person was George W. O'Neal. With much difficulty Brother Call returned to Far West, with his person much bruised, and from that time gave up all hopes of securing any of his property. [Sidenote: Storm in England.] _Tuesday, January 8_.--About this time England and Ireland were visited by a tremendous storm of wind from the northwest, which unroofed and blew down many houses in the cities and in the country, doing much damage to the shipping; many hundreds of persons were turned out of doors, many lives lost on the land and sea, and an immense amount of property was destroyed. {246} Such a wind had not been witnessed by any one living; and some began to think that the judgments were about to follow the Elders' preaching. _Thursday, January 10_.-- _Missouri State Senate Resolutions on Mormon Difficulties_. Resolved by the Senate, the House of Representatives concurring therein, that the three resolutions of the 18th of December be referred to a joint committee of the two Houses, heretofore raised, on the subject of the Mormon difficulties, with the instructions to report a bill in conformity thereto, as soon as they can conveniently prepare the same; which was agreed to. [1] _Wednesday, January 16_.--Mr. Turner, from the joint select committee, introduced to the Senate, "_A Bill to provide for the investigation of the late disturbances in this state_." This bill consists of twenty-three sections, of which the following is the first: 1st. A joint committee shall be appointed to investigate the causes of the late disturbances between the people called Mormons and other inhabitants of this state, and the conduct of the military operations in repressing them; which committee shall consist of two senators, to be elected by the Senate and three representatives, to be elected by the House of Representatives. [Sidenote: Other Provisions of the Bill.] The bill further provided that the committee should meet at Richmond, Ray county, on the first Monday in May, and thereafter at such times and places as they should appoint; that they should choose a chairman, clerk, sergeant-at-arms and assistants; issue subpoenas and other processes; {247} administer oaths; keep a record; furnish rooms; pay witnesses one dollar and fifty cents per day out of the treasury; receive their pay as members of the legislature; clerk four dollars per day, and one dollar and fifty cents for each arrest. In short, all parties concerned were to be paid the highest price--and this committee were to be clothed with all the powers of the highest courts of record. This bill did not concern the "Mormons," as the exterminating order of Governor Boggs, and the action of General Clark thereon, would compel all the Saints to be out of the state before the court would sit, so that they would have no testimony but from mobbers and worse, apostates; and this was evidently their object in postponing the time so long. [Sidenote: Proposition to Help the Poor.] About this time President Brigham Young proposed to Bishop Partridge to help the poor out of the state. The Bishop replied, "The poor may take care of themselves, and I will take care of myself." President Brigham Young replied, "If you will not help them out, I will." _Thursday, January 24_.--I wrote as follows from Liberty jail: _The Prophet's Petition to the Missouri Legislature_. _To the Honorable Legislature of Missouri_: Your memorialists, having a few days since solicited your attention to the same subject, [2] would now respectfully submit to your honorable body a few additional facts in support of their prayer. They are now imprisoned under a charge of treason against the state of Missouri, and their lives, and fortunes, and characters, are suspended upon the result of the trial on the criminal charges preferred against them. Therefore your honorable body will excuse them for manifesting the deep concern they feel in relation to their trial for a crime so enormous as that of treason. It is not our object to complain--to asperse any one. All we ask is a fair and impartial trial. We ask the sympathies of no one. We ask sheer justice; 'tis all we expect, and all we merit, but we merit that. We know the people of no county in this state to which we would ask our final trial to be sent, who are prejudiced in our favor. But we {248} believe that the state of excitement existing in most of the upper counties is such that a jury would be improperly influenced by it. But that excitement, and the prejudice against us in the counties comprising the fifth Judicial Circuit, are not the only obstacles we are compelled to meet. We know that much of that prejudice against us is not so much to be attributed to a want of honest motives amongst the citizens as it is to misrepresentation. It is a difficult task to change opinions once formed. The other obstacle which we candidly consider one of the most weighty, is the feeling which we believe is entertained by Hon. Austin A. King against us, and his consequent inability to do us impartial justice. It is from no disposition to speak disrespectfully of that high officer, that we lay before your honorable body the facts we do; but simply that the legislature may be apprised of our real condition. We look upon Judge King as like all other mere men, liable to be influenced by his feelings, his prejudices, and his previously formed opinions. From his reputation we consider him as being partially, if not entirely, committed against us. He has written much upon the subject of our late difficulties, in which he has placed us in the wrong. These letters have been published to the world. He has also presided at an excited public meeting as chairman, and no doubt sanctioned all the proceedings. We do not complain of the citizens who held that meeting, they were entitled to that privilege. But for the judge before whom the very men were to be tried for a capital offense to participate in an expression of condemnation of these same individuals, is to us, at least, apparently wrong; and we cannot think that we should, after such a course on the part of the judge, have the same chance of a fair and impartial trial as all admit we ought to have. We believe that the foundation of the feeling against us, which we have reason to think Judge King entertains, may be traced to the unfortunate troubles which occurred in Jackson county some few years ago; in a battle between the "Mormons" and a portion of the citizens of that county, Mr. Brazeale, the brother-in-law of Judge King, was killed. It is natural that the judge should have some feelings against us, whether we were right or wrong in that controversy. We mention these facts, not to disparage Judge King; we believe that from the relation he bears to us, he would himself prefer that our trials should be had in a different circuit, and before a different court. Many other reasons and facts we might mention, but we forebear. [Sidenote: Prostscript to the Petition.] This letter was directed to James M. Hughes, Esq., member of the House of Representatives, Jefferson City, with the following request: {249} Will you be so kind as to present this to the House. The community here would, I believe, have no objection for the trial of these men being transferred to St. Louis. P. H. B. [3] _Saturday, 26_.-- _Minutes of a Public Meeting at Far West_. A meeting of a respectable number of the citizens of Caldwell county, members of the Church of Jesus Christ of Latter-day Saints, was held in Far West, according to previous notice, to devise and take into consideration such measures as might be thought necessary in order to comply with the orders of the Executive to remove from the state of Missouri immediately, as made known by General Clark to the citizens of said county, in the month of November last. The meeting was called to order by Don C. Smith; and on motion, John Smith was unanimously called to the chair, and Elias Smith appointed secretary. The object of the meeting was then stated by the chairman, who briefly adverted to the causes which had brought about the present state of affairs, and called for an expression of sentiment on the best course to be pursued in the present emergency. Several gentlemen addressed the meeting on the subject of our removal from the state and the seeming impossibility of complying with the orders of the governor of Missouri, in consequence of the extreme poverty of many, which had come upon them by being driven from place to place, deprived of their constitutional rights and privileges, as citizens of this, and the United States, and were of the opinion that an appeal to the citizens of Upper Missouri ought to be made, setting forth our condition, and claiming their assistance towards furnishing means for the removal of the poor of this county out of the state, as being our right and our due in the present case. On motion, resolved: That a committee of seven be appointed to make a draft of a preamble and resolutions in accordance with the foregoing sentiments to be presented to a future meeting for their consideration. The following were then appointed, viz.,--John Taylor, Alanson Ripley, Brigham Young, Theodore Turley, Heber C. Kimball, John Smith and Don C. Smith. Resolved: That the committee be further instructed to ascertain the {250} number of families who are actually destitute of means for their removal, and report at the next meeting. Resolved: That it is the opinion of this meeting that an exertion should be made to ascertain how much can be obtained from individuals of the society [the Church], and that it is the duty of those who have, to assist those who have not, that thereby we may, as far as possible, within and of ourselves, comply with the demands of the Executive. Adjourned to meet again on Tuesday, the 29th instant, at twelve o'clock, m. John Smith, Chairman. Elias Smith, Secretary. _Tuesday, 29_.-- _Minutes of the Second Meeting at Far West_. The brethren met again according to adjournment. John Smith was again called to the chair, and Elias Smith appointed secretary. The committee appointed to draw up a preamble and resolutions to be presented to the meeting for consideration, presented by their chairman, John Taylor, a memorial of the transactions of the people of Missouri towards us since our first settlement in this state, in which was contained some of our sentiments and feelings on the subject of our persecutions by the authority of the state, and our deprivation of the rights of citizenship guaranteed to us by the Constitution. The document under preparation by the committee was yet in an unfinished state, owing to causes which were stated by the committee; and they further apologized for not drawing it up in the form of resolutions, agreeable to the vote of the former meeting. The report was accepted as far as completed, and by a vote of the meeting, the same committee were directed to finish it, and prepare it for and send it to the press for publication, and they were instructed to dwell minutely on the subject relating to our arms, and the fiend-like conduct of the officers of the militia in sequestering all the best of them after their surrender on condition of being returned to us again, or suffering them to be exchanged for others, not worth half their value, in violation of their bond, and of the honor of the commander of the forces sent against us by the state. On motion of President Brigham Young, it was resolved that we this day enter into a covenant to stand by and assist each other to the utmost of our abilities in removing from this state, and that we will never desert the poor who are worthy, till they shall be out of the reach of the exterminating order of General Clark, acting for and in the name of the state. After an expression of sentiments by several who addressed the meeting on the propriety of taking efficient measures to remove the poor {251} from the state, it was resolved, that a committee of seven be appointed to superintend the business of our removal, and to provide for those who have not the means of moving, till the work shall be completed. The following were then appointed, viz., William Huntington, Charles Bird, Alanson Ripley, Theodore Turley, Daniel Shearer, Shadrach Roundy, and Jonathan H. Hale. Resolved: That the secretary draft an instrument expressive of the sense of the covenant entered into this day, by those present, and that those who were willing to subscribe to the covenant should do it, that their names might be known, which would enable the committee more expeditiously to carry their business into effect. The instrument was accordingly drawn, and by vote of the meeting the secretary attached the names of those who were willing to subscribe to it. Adjourned to meet again on Friday, the 1st of February next, at twelve o'clock, m. John Smith, Chairman. Elias Smith, Secretary. The following is the covenant referred to in the preceding minutes, with the names which were then and afterwards attached to it, as far as they have been preserved: We, whose names are hereunder written, do for ourselves individually hereby covenant to stand by and assist one another, to the utmost of our abilities, in removing from this state in compliance with the authority of the state; and we do hereby acknowledge ourselves firmly bound to the extent of all our available property, to be disposed of by a committee who shall be appointed for the purpose of providing means for the removing from this state of the poor and destitute who shall be considered worthy, till there shall not be one left who desires to remove from the state: with this proviso, that no individual shall be deprived of the right of the disposal of his own property for the above purpose, or of having the control of it, or so much of it as shall be necessary for the removing of his own family, and to be entitled to the over-plus, after the work is effected; and furthermore, said committee shall give receipts for all property, and an account of the expenditure of the same. Far West, Missouri, January 29, 1839. _List of Names Subscribed to the Foregoing_. John Smith, Wm. Huntington, James Mcmillan, Chandler Holbrook, {252} Charles Bird, Alanson Ripley, Theodore Turley, Daniel Shearer, Shadrach Roundy, Jonathan H. Hale, Elias Smith, Brigham Young, James Burnham, Leicester Gaylord, Samuel Williams, John Miller, Aaron M. York, George A. Smith, Daniel Howe, James Bradin, Jonathan Beckelshimer, David Jones, Wm. M. Fossett, Charles N. Baldwin, Jesse N. Reed, Benjamin Johnson, Jonathan Hampton, Anson Call, Peter Dopp, Samuel Rolph, Abel Lamb, Daniel McArthur, William Gregory, Zenas Curtis, John Reed, William R. Orton, Samuel D. Tyler, John H. Goff, Thomas Butterfield, Dwight Hardin, Norvil M. Head, Stephen V. Foot, Jacob G. Bigler, Eli Bagley, William Milam, Lorenzo Clark, William Allred, Alexander Wright, William Taylor, John Taylor, Reuben P. Hartwell, John Lowry, Welcome Chapman, Solomon Hancock, Arza Adams, Henry Jacobs, James Carroll, David Lyons, John Taylor, Don Carlos Smith, William J. Stewart, Isaac B. Chapman, Roswell Stephens, Reuben Headlock, David Holman, Joel Goddard, Phineas R. Bird, Duncan McArthur, Allen Talley, James Hampton, Sherman A. Gilbert, James S. Holman, Andrew Lytle, Aaron Johnson, Heber C. Kimball, George W. Harris, George W. Davidson, Harvey Strong, Elizabeth Mackley, Sarah Mackley, Andrew More, Harvey Downey, John Maba, Lucy Wheeler, John Turpin, William Earl, Zenos H. Gurley, Joseph W. Coolidge, Anthony Head, S. A. P. Kelsey, {253} Wm. Van Ausdall, Nathan K. Knight, John Thorp, Andrew Rose, John S. Martin, Albert Sloan, John D. Lee, Eliphas Marsh, Joseph Wright, John Badger, Levi Richards, Erastus Bingham, Elisha Everett, John Lytle, Levi Jackman, Thomas Guyman, Nahum Curtis, Lyman Curtis, Philip Ballard, William Gould, Reuben Middleton, William Harper, Seba Joes, Charles Butler, Richard Walton, Isaac Kerron, Joseph Rose, David Foot, L. S. Nickerson, Moses Daley, David Sessions, Perrigrine Sessions, Alford P. Childs, James Daley, Noah T. Guyman, David Winters, John Pack, Sylvanus Hicks, Horatio N. Kent, Joseph W. Pierce, Thomas Gates, Squire Bozarth, Nathan Lewis, Moses Evord, Ophelia Harris, Zuba McDonald, Mary Goff, Harvey J. Moore, Francis Chase, Stephen Markham, John Outhouse, Wm. F. Leavens, Daniel Tyler, Noah Rogers, Stephen N. St. John, Francis Lee, Eli Lee, Benjamin Covey, Michel Borkdull, Miles Randall, Horace Evans, David Dort, Levi Hancock, Edwin Whiting, William Barton, Elisha Smith, James Gallaher, Robert Jackson, Lemuel Merrick, James Dunn, Orin Hartshorn, Nathan Hawke, Pierce Hawley, Thomas J. Fisher, James Leithead, Alfred Lee, Stephen Jones, Eleazer Harris, Elijah B. Gaylord, Thomas Grover, Alexander Badlam, Phebe Kellog, Albert Miner, William Woodland, Martin C. Allred, Jedediah Owen, {254} Philander Avery, Benjamin F. Bird, Charles Squire, Jacob Curtis, Rachel Medfo, Lyman Stevens, Roswell Evans, Leonard Clark, Nehemiah Harmon, Daniel Cathcart, Gershom Stokes, Rachel Page, Barnet Cole, William Thompson, Nathan Cheney, James Sherry, David Frampton, Elizabeth Pettigrew, Charles Thompson, Orin P. Rockwell, Nathan B. Baldwin, Truman Brace, Sarah Wixom, Lewis Zobriski, Henry Zobriski, Morris Harris, Absolom Tidwell, Alvin Winegar, Samuel T. Winegar, John E. Page, Levi Gifford, Edmund Durfee, Josiah Butterfield, John Killion, John Patten, John Wilkins, Abram Allen, William Felshaw. [Sidenote: Activity of the Committee on Removal.] The committee who had been appointed for removing the poor from the state of Missouri, viz.: William Huntington, Charles Bird, Alanson Ripley, Theodore Turley, Daniel Shearer, Shadrach Roundy, and Jonathan H. Hale, met in the evening of that day [January 29, 1839], at the house of Theodore Turley, and organized by appointing William Huntington chairman, Daniel Shearer treasurer, and Alanson Ripley clerk, and made some arrangements for carrying into operation the business of removing the poor. President Brigham Young got eighty subscribers to the covenant the first day, and three hundred the second day. [Sidenote: Investigation Ordered.] _Thursday, 31_.--Mr. Turner's bill of the 16th instant passed the senate. I sent the poor brethren a hundred dollar bill from jail, to assist them in their distressed situation. _Friday, February 1_: _Minutes of a Meeting of the Committee on Removal_. The committee met according to adjournment, at the house of {255} Theodore Turley; John Smith was present and acted as chairman, and Elias Smith as secretary. The meeting was called to order by the chairman. On motion, Resolved: That the covenant entered into at the last meeting be read by the Secretary, which was done accordingly. The chairman then called for the expression of sentiments on the subject of the covenant. Resolved, That the committee be increased to eleven. The following were then appointed: Elias Smith, Erastus Bingham, Stephen Markham, and James Newberry. Several of the committee addressed the meeting on the arduous task before them, and exhorted all to exert themselves to relieve and assist them in the discharge of the duties of their office, to the utmost of their abilities. Elders Taylor and Young, in the most forcible manner addressed the assembly on the propriety of union in order to carry our resolutions into effect, and exhorted the brethren to use wisdom in the sale of their property. John Smith, Chairman, Elias Smith, Secretary. The committee met again in the evening at Theodore Turley's. Alanson Ripley declined acting as clerk, and Elias Smith was appointed in his stead. Resolved, That exertions be made to remove the families of the Presidency and the other prisoners first. Several of the committee made report of what had been done by them towards carrying the business of the committee into operation. Elder John Taylor had also been appointed to visit the branches of the Church on Log and Upper Goose creeks, and made a report of his proceedings. Resolved, That Charles Bird be appointed to go down towards the Mississippi river and establish deposits of corn for the brethren on the road, and make contracts for ferriage, etc. _Monday, February 4_.--Mr. Turner's bill of 16th January came up for the first reading, "when Mr. Wright moved that the bill be laid on the table until the 4th day of July next; and upon this question Mr. Primm desired the yeas and nays, which were ordered, and the decision was in the affirmative" by eleven majority, which by many was {256} considered an approval of all the wrongs the Saints had sustained in the state. [4] _6th and 7th_. [5] The committee on the removal of the Saints from Missouri were in session. Stephen Markham started for Illinois, with my wife and children, and Jonathan Holmes and wife. Footnotes: 1. The above resolution was offered by Mr. William M. Campbell in the Senate, and the three resolutions of the 18th of December were in Mr. Turner's report to the Senate of that date, and are as follows: Resolved. That it is inexpedient at this time, to prosecute further the inquiry into the causes of the late disturbances and the conduct of the military operations in suppressing them. Resolved, That it is inexpedient to publish at this time, any of the documents accompanying the governor's message in relation to the late disturbances. Resolved, That it is expedient to appoint a joint committee composed of ---- Senators, and ---- Representatives to investigate the cause of said disturbances, and the conduct of the military operations in suppressing them, to meet at such time, and to be invested with such powers as may be prescribed by law. See the whole report of Mr. Turner's, at pp. 235-8. 2. The previous document here referred to, does not appear in this history as heretofore published, nor is it to be found in any of the manuscripts in the historian's office. 3. Whom these initials represent cannot be ascertained, or whether they represent one person or three. They evidently represent secret friends or a friend of the Prophet at Liberty, Clay county, willing to urge this matter upon the attention of Mr. Hughes and also upon the House. 4. At any rate Mr. Turner's bill providing for an elaborate investigation was never taken from the table. In the legislature, however, which convened in 1840-41, the subject of the "Mormon" difficulties was again taken up on recommendation of Governor Boggs, who concludes what he had to say in his message in this language. "To explain the attitude which we have been made to assume I would recommend the publication of all the events relating to the occurrence, and distributing the same to the chief authorities of each state." In pursuance of this recommendation the joint committee appointed from the senate and house made a collection of documents on the subject covering 162 pages. In the collection, however, there are none of the statements, petitions, or representations made to the public or the legislature by the Saints. The documents consist in part of the action of the respective houses in the appointment of committees and reports of those committees recommending investigations, etc.; of the reports and military orders of the militia generals; while the remainder of the pamphlet is made up of the _ex parte_ testimony taken before Judge King at Richmond, concerning which testimony the Turner senate committee in reporting to the senate, under date of December 18, 1838, said: It "is manifestly not such evidence as ought to be received by the committee: "First, _because it is not authenticated_; and, "Second, it is confined chiefly to the object of the inquiry, namely, the investigation of criminal charges against individuals under arrest." The action of the legislature in the matter was a "white-washing affair," to use a phrase common in such cases. It was an attempt to vindicate the state of Missouri in her treatment of the Latter-day Saints. The effort, however, was in vain. The truths in relation to those transactions, in spite of all the efforts of the legislature, were known, and the state's attempt to deny them by a publication of documents giving a hearing to but one side of the case, only emphasized the crime. 5. February 7th. An event occurred on this date which ought not to be omitted from history, as it throws great light upon the prison life of the Prophet and his associates, upon the character of the Prophet himself, and the great faith his associates had in his prophetic powers. This event, and some others of equal interest were related by Alexander McRae, one of the fellow prisoners of the Prophet, in two communications to the _Deseret News_, under the dates of October 9th, and November 1st, respectively, of the year 1854. At that time "The History of Joseph Smith" was being published in current numbers of the _News_, and Brother McRae, then Bishop of the Eleventh Ward of Salt Lake City, being surprised at the omission in the narrative of the Prophet of many items of interest concerning their prison life, wrote the two following letters to the _News_: _Letter of Alexander McRae to the Deseret News_. Salt Lake City, Utah, Oct. 9, 1854. _ Mr. Editor_:--In reading the History of Joseph Smith as published in the _News_ last winter, and especially that part of it which relates to his imprisonment in {257} Liberty jail, Missouri, I see there are many interesting facts which are omitted; and as I had the honor of being a fellow prisoner with him, I thought I would write some of those incidents for the satisfaction of any of your readers who may feel interested in them. During our imprisonment, we had many visitors, both friends and enemies. Among the latter, many were angry with Brother Joseph, and accused him of killing a son, a brother, or some relative of theirs, at what was called the Crooked River Battle. This looked rather strange to me, that so many should claim a son, or a brother killed there, _when they reported only one man killed_. Among our friends who visited us, were Presidents Brigham Young and Heber C. Kimball [now--i. e. at the time this letter was written, 1854], of the First Presidency--the latter several times; George A. Smith, of the quorum of the Twelve; Don C. Smith, brother of Joseph, came several times, and brought some of our families to see us. Benjamin Covey, Bishop of the Twelfth Ward of this city, brought each of us a new pair of boots, and made us a present of them. James Sloan, his wife and daughter, came several times. Alanson Ripley also visited us, and many others, whom to name would be too tedious. Orin P. Rockwell brought us refreshments many times; and Jane Bleven and her daughter brought cakes, pies, etc., and handed them in at the window. These things helped us much, as our food was very coarse, and so filthy that we could not eat it until we were driven to it by hunger. After we had been there some time, and had tried every means we could to obtain our liberty by the law, without effect (except Sidney Rigdon who was bailed out), and also having heard, from a reliable source, that it had been stated in the public street, by the most influential men in that part of the country, that "the Mormon prisoners would have to be condemned or the character of the state would have to go down," we came to the conclusion that we would try other means to effect it. Accordingly, on the 7th day of February, 1839, after counseling together on the subject, we concluded to try to go that evening when the jailer came with our supper; but Brother Hyrum, before deciding fully, and to make it more sure, asked Brother Joseph to inquire of the Lord as to the propriety of the move. He did so, and received answer to this effect--that if we were all agreed, we could go clear that evening; and if we would ask, we should have a testimony for ourselves. I immediately asked, and had not no more than asked, until I received as clear a testimony as ever I did of anything in my life, that it was true. Brother Hyrum Smith and Caleb Baldwin bore testimony to the same: but Lyman Wight said we might go if we chose, but he would not. After talking with him for some time, he said, "if we would wait until the next day, he would go with us." Without thinking we had no promise of success on any other day than the one above stated, we agreed to wait. When night came, the jailer came alone with our supper, threw the door wide open, put our supper on the table, and went to the back part of the room, where a pile of books lay, took up a book, and went to reading, leaving us between him and the door, thereby giving us every chance to go if we had been ready. As the next day was agreed upon, we made no attempt to go that evening. When the next evening came, the case was very different; the jailer brought a double guard with him and with them six of our brethren, to-wit.: Erastus Snow, William D. Huntington, Cyrus Daniels, David Holeman, Alanson Ripley and Watson Barlow. I was afterwards informed that they were sent by the Church. The jailer seemed to be badly scared; he had the door locked and everything made secure. It looked like a bad chance to get away, but we were determined to try it; so when the jailer started out, we started too. Brother Hyrum took hold of the {258} door, and the rest followed; but before we were able to render him the assistance he needed, the jailer and guard succeeded in closing the door, shutting the brethren in with us, except Cyrus Daniels, who was on the outside. As soon as the attempt was made inside, he took two of the guards, one under each arm, and ran down the stairs that led to the door, it being in the second story. When he reached the ground they got away from him; and seeing we had failed to get out, he started to run, but put his foot in a hole and fell, a bullet from one of the guards passed very close to his head, and he thinks the fall saved his life. The scene that followed this defies description. I should judge, from the number, that all the town, and many from the country, gathered around the jail, and every mode of torture and death that their imagination could fancy, was proposed for us, such as blowing up the jai, taking us out and whipping us to death, shooting us, burning us to death, tearing us to pieces with horses, etc. But they were so divided among themselves that they could not carry out any of their plans, and we escaped unhurt. During this time, some of our brethren spoke of our being in great danger; and I confess I felt that we were. But Brother Joseph told them "not to fear, that not a hair of their heads should be hurt, and that they should not lose any of their things, even to a bridle, saddle, or blanket; that everything should be restored to them; they had offered their lives for us and the Gospel; that it was necessary the Church should offer a sacrifice, and the Lord accepted the offering." The brethren had next to undergo a trial, but the excitement was so great that they [the officers] dare not take them out until it abated a little. While they were waiting for their trial, some of the brethren employed lawyers to defend them. Brother [Erastus] Snow asked Brother Joseph whether he had better employ a lawyer or not. Brother Joseph told him to plead his own case. "But," said Brother Snow, "I do not understand the law." Brother Joseph asked him if he did not understand justice; he thought he did. "Well," said Brother Joseph, "go and plead for justice as hard as you can, and quote Blackstone and other authors now and then, and they will take it all for law." He did as he was told, and the result was as Joseph had said it would be; for when he got through his plea, the lawyers flocked around him, and asked him where he had studied law, and said they had never heard a better plea. When the trial was over Brother Snow was discharged, and all the rest were held to bail, and were allowed to bail each other, by Brother Snow going bail with them; and they said they got everything that was taken from them, and nothing was lost, although no two articles were in one place. More anon. Yours respectfully, Alexander McRae. _Second Letter of Alexander McRae to the Deseret News_. Salt Lake City, Utah, Nov. 1, 1854. _Mr. Editor_:--Sometime during our stay in Liberty jail an attempt was made to destroy us by poison. I supposed it was administered in either tea or coffee, but as I did not use either, I escaped unhurt, while all who did were sorely afflicted, some being blind two or three days, and it was only by much faith and prayer that the effect was overcome. We never suffered ourselves to go into any important measure without asking Brother Joseph to inquire of the Lord in relation to it. Such was our confidence in him as a Prophet, that when he said "Thus saith the Lord," we were confident it would be as he said; and the more we tried it, the more confidence we had, for we never found his word fail in a single instance. A short time before we were to go to Daviess county for trial, word came to us {259} that either General Atchison or Doniphan, would raise a military force, and go with us to protect us from the wrath of that people. The matter was discussed by the brethren (except Brother Joseph), and they naturally enough concluded it would be best; and although I had nothing to say, I concurred with them in my feelings. Brother Hyrum asked Brother Joseph what he thought of it. Brother Joseph hung his head a few moments, and seemed in a deep study, and then raised up and said, "Brother Hyrum, it will not do; we must trust in the Lord; if we take a guard with us we shall be destroyed." This was very unexpected to us, but Brother Hyrum remarked, "If you say it in the name of the Lord, we will rely on it." Said Brother Joseph, "In the name of the Lord, if we take a guard with us, we will be destroyed; but if we put our trust in the Lord, we shall be safe, and no harm shall befall us, and we shall be better treated than we have ever been since we have been prisoners." This settled the question, and all seemed satisfied, and it was decided that we should have no extra guard, and they had only such a guard as they chose for our safe keeping. When we arrived at the place where the court was held, I began to think he was mistaken for once, for the people rushed upon us _en masse_, crying, "Kill them: ---- ---- them, kill them." I could see no chance for escape, unless we could fight our way through, and we had nothing to do it with. At this, Brother Joseph, at whom all seemed to rush, rose up and said, "We are in your hands; if we are guilty, we refuse not to be punished by the law." Hearing these words, two of the most bitter mobocrats in the country--one by the name of William Peniston and the other Kinney, or McKinney, I do not remember which--got up on benches and began to speak to the people, saying, "Yes, gentlemen, these men are in our hands; let us not use violence, but let the law have its course; the law will condemn them, and they will be punished by it. We do not want the disgrace of taking the law into our own hands." In a very few minutes they were quieted, and they seemed now as friendly as they had a few minutes before been enraged. Liquor was procured, and we all had to drink in token of friendship. This took place in the court-room (a small log cabin about twelve feet square), during the adjournment of the court; and from that time until we got away, they could not put a guard over us who would not become so friendly that they dare not trust them, and the guard was very frequently changed. We were seated at the first table with the judge, lawyers, etc., and had the best the country afforded, with feather beds to sleep on--a privilege we had not before enjoyed in all our imprisonment. On one occasion, while we were there, the above-named William Peniston, partly in joke and partly in earnest, threw out a rather hard insinuation against some of the brethren. This touched Joseph's feelings, and he retorted a good deal in the same way, only with such power that the earth seemed to tremble under his feet, and said, "Your heart is as black as your whiskers," which were as black as any crow. He seemed to quake under it and left the room. The guards, who had become friendly, were alarmed for our safety, and exclaimed, "O, Mr. Smith, do not talk so; you will bring trouble upon yourself and companions." Brother Joseph replied, "Do not be alarmed; I know what I am about." He always took up for the brethren, when their characters were assailed, sooner than for himself, no matter how unpopular it was to speak in their favor. Yours as ever, Alexander McRae. {260} CHAPTER XVIII. The Exiled Saints Gather At Quincy, Illinois--Proposition To Settle At Commerce. Some time this month there was a conference of the Church at Quincy, a report of which is as follows: _Minutes of a Conference of the Church Held at Quincy_. At a meeting of the Church of Jesus Christ of Latter-day Saints, held in the town of Quincy, February--, 1839, to take into consideration the expediency of locating the Church in some place, Brother William Marks was chosen president and Robert B. Thompson, clerk. Elder John P. Greene, by request, then stated the object of the meeting, and stated that a liberal offer had been made by a gentleman, of about twenty thousand acres, lying between the Mississippi and Des Moines rivers, at two dollars per acre, to be paid in twenty annual installments, without interest; that a committee had examined the land and reported very favorably respecting it, and thought it every way suited for a location for the Church. Brother Rogers then made some statements, and gave information respecting the land, being one of the committee appointed to examine it. President William Marks observed that he was altogether in favor of making the purchase, providing that it was the will of the Lord that we should again gather together; but from the circumstances of being driven from the other places, he almost was led to the conclusion that it was not wisdom that we should do so, but hoped that the brethren would speak their minds; the Lord would undoubtedly manifest His will by His Spirit. Brother Israel Barlow thought that it might be in consequence of not building according to the pattern, that we had thus been scattered. Brother Mace spoke in favor of an immediate gathering. Bishop Partridge then spoke on the subject, and thought it was not expedient under the present circumstances to collect together, but thought it was better to scatter into different parts and provide for the poor, which would be acceptable to God. Judge Higbee said that he had been very favorable to the {261} proposition of purchasing the land and gathering upon it, but since the Bishop had expressed his opinion he was willing to give up the idea. Several of the brethren then spoke on the subject, after which it was moved and seconded, and unanimously agreed upon, that it would not be deemed advisable to locate on the lands for the present. A committee was appointed to draft a petition to the General government, stating our grievances, and one likewise to be presented to the citizens [of the United States] for the same object. [Sidenote: Applications for Assistance.] _Tuesday, February 12_.--The committee [on removal] sent a delegation to Sister Murie to ascertain her necessities. Daniel Shearer and Erastus Bingham went. Applications for assistance were made from Sister Morgan L. Gardner, Jeremiah Mackley's family, Brother Forbush, Echoed Cheney, T. D. Tyler, D. McArthur and others. _Wednesday, February 13_.--Voted that Theodore Turley be appointed to superintend the management of the teams provided for removing the poor, and see that they are furnished for the journey. [Sidenote: Persecution of Brigham Young.] _Thursday, February 14_.--The persecution was so bitter against Elder Brigham Young (on whom devolved the presidency of the Twelve by age, [1] Thomas B. Marsh having apostatized) and his life was so diligently sought for, that he was compelled to flee; and he left Far West on this day for Illinois. [Sidenote: Petition to Help the Smith Family From Mo.] My brother Don Carlos Smith had carried a petition to the mob, to get assistance to help our father's family out of Missouri. I know not how much he obtained, but my father and mother started this day for Quincy, with an ox team. [Sidenote: Arrangements for paying the Debts of the Saints.] The committee on removal discussed the propriety of paying the debts of the Saints in Clay County. Alanson {262} Ripley was requested to call on lawyer Barnet, who was in town, and make arrangements concerning the matter. A letter of attorney was drawn up for the brethren to sign, who felt willing to dispose of their real estate to discharge their debts, appointing Alanson Ripley their attorney for that purpose. This was not exactly according to the minds of the committee, for they only directed Brother Ripley to confer with the person above named, for the purpose of obtaining information without reference to his being appointed an attorney for that purpose, independent of any other person or persons. _Friday, February 15_.--My family arrived at the Mississippi, opposite Quincy, after a journey of almost insupportable hardships, and Elder Markham returned immediately to Far West. _Monday, 18_.-- _The Governor's Order to Return the Arms Belonging to the Saints_. Executive Department, City Of Jefferson, February 18, 1839. _To Colonel Wiley C. Williams, Aid to the Commander-in-Chief_: Sir:--You will take the measures as soon as practicable, to cause the arms surrendered by the Mormons, to be delivered to the proper owners upon their producing satisfactory evidence of their claims. If in any case you think an improper use would be made of them, you can retain such, using a sound discretion in the matter. You will call upon Captain Pollard or any other person who may have arms in possession, and take charge of them; and this will be your authority for so doing. I am respectfully, Your obedient servant, Lilburn W. Boggs. Little benefit would have resulted from this order, even if it had been promptly executed, as many of the brethren who owned the arms had left the state and it would be very difficult to decide what would be satisfactory evidence of claims. [Sidenote: Labors in the Interests of the Poor.] _Tuesday, February 19_.--The committee on removal appointed Charles Bird to visit the several parts of Caldwell {263} county, and William Huntington the town of Far West, to ascertain the number of families that would have to be assisted in removing, and solicit means from those who are able to give for the assistance of the needy, and make report as soon as possible. _Thursday, February 21_--Elder Markham arrived at Far West, and in the evening the committee on removal were in council. Elders Bingham, Turley, and Shearer, were appointed to sell the house of Joseph Smith, Sen., to a gentleman from Clay county. Charles Bird was sent to Liberty relative to a power of attorney. _Committee Resolutions_. Resolved: To send Stephen Markham to Illinois, to visit the brethren there and obtain a power of attorney from such as had left their lands without selling them. A report of the committee appointed to visit the different parts of the country to ascertain the number of families who were destitute of teams for their removal, was made. William Huntington reported thirty-two families, and Charles Bird seven, as far as they had prosecuted their labors. Resolved: To send Erastus Bingham to visit the north-west part of Caldwell county for the same purpose, and then adjourned till Monday next. [Sidenote: Action of the Democratic Committee of Quincy.] _Saturday, February 25_.--At a meeting of the Democratic Association, held this evening at Quincy, Adams County, Illinois, Mr. Lindsay introduced a resolution setting forth that the people called "Latter-day Saints" were many of them in a situation requiring the aid of the citizens of Quincy, and recommending that measures be adopted for their relief, which resolution was adopted, and a committee consisting of eight persons appointed by the chair; of which committee J. W. Whitney was chairman. The association then adjourned to meet on Wednesday evening next after instructing the committee to procure the Congregational church as a place of meeting, and to invite as many of {264} our people to attend as should choose to do so; for it was in their behalf that the meeting was to be held. Also all other citizens of the town who felt to do so were invited to attend. The committee not being able to obtain the meeting house, procured the Court House for that purpose. [Sidenote: Determination of the Prisoners to Escape.] After we were cast into prison, we heard nothing but threatenings, that if any judge or jury, or court of any kind, should clear any of us, we should never get out of the state alive. This soon determined our course, and that was to escape out of their hands as soon as we could, and by any means we could. After we had been some length of time in prison, we demanded a habeas corpus of Judge Turnham, one of the county judges, which with some considerable reluctance, was granted. Great threatenings were made at this time, by the mob, that if any of us were liberated, we should never get out of the county alive. [Sidenote: Sidney Rigdon's Departure from Prison.] After the investigation, Sidney Rigdon was released from prison by the decision of the judge; the remainder were committed to jail; he, however, returned with us until a favorable opportunity offered for his departure. Through the friendship of the sheriff, Mr. Samuel Hadley, and the jailor, Mr. Samuel Tillery, he was let out of the jail secretly in the night, after having declared in prison, that the sufferings of Jesus Christ were a fool to his; and being solemnly warned by them to be out of the state with as little delay as possible, he made his escape. Being pursued by a body of armed men, it was through the direction of a kind Providence that he escaped out of their hands, and safely arrived in Quincy, Illinois. [Sidenote: Importunities for the Release of the Prisoners.] About this time, Elders Heber C. Kimball and Alanson Ripley were at Liberty, where they had been almost weekly importuning at the feet of the judges; and while performing this duty on a certain occasion, Judge Hughes stared them full in the face, and observed to one of his associates, that "by {265} the look of these men's eyes, they are whipped, but not conquered; and let us beware how we treat these men; for their looks bespeak innocence;" and at that time he entreated his associates to admit of bail for all the prisoners; but the hardness of their hearts would not admit of so charitable a deed. But the brethren continued to importune at the feet of the judges, and also to visit the prisoners. No one of the ruling part of the community disputed the innocence of the prisoners, but said, in consequence of the fury of the mob, that even-handed justice could not be administered; Elders Kimball and Ripley were therefore compelled to abandon the idea of importuning at the feet of the judges, and leave the prisoners in the hands of God. [Sidenote: Meeting of Elder Israel Barlow and Isaac Galland.] When Elder Israel Barlow left Missouri in the fall of 1838, either by missing his way, or some other cause, he struck the Des Moines river some distance above its mouth. He was in a destitute situation; and making his wants known, found friends who assisted him, and gave him introductions to several gentlemen, among whom was Dr. Isaac Galland, to whom he communicated the situation of the Saints; the relation of which enlisted Mr. Galland's sympathies, or interest, or both united, and hence a providential introduction of the Church to Commerce [the place of residence of Mr. Galland] and its vicinity; for Brother Barlow went direct to Quincy, the place of his destination, and made known his interview with Dr. Galland to the Church. _Communication of Isaac Galland_. Commerce, Illinois, February 26, 1839. _Mr. D. W. Rogers_: Dear Sir:--Yours of the 11th instant was received yesterday. I perceive that it had been written before your brethren visited my house. I had also written to Mr. Barlow before I received yours, and which is herewith also sent. I wish here to remark that about ten or fifteen houses or cabins can be had in this neighborhood, and several farms may be rented here, on the half breed lands. I think that more than {266} fifty families can be accommodated with places to dwell in, but not a great quantity of cultivated land, as the improvements on that tract are generally new; there are, however, several farms which can also be rented. Since writing to Mr. Barlow, I have conversed with a friend of mine, who has also conversed with Governor Lucas, of Iowa territory, in relation to your Church and people. Governor Lucas says that the people called Mormons were good citizens in the state of Ohio, and that he respects them now as good and virtuous citizens, and feels disposed to treat them as such. I wish also to say, through you, to your people, that Isaac Van Allen, Esq., the attorney-general of Iowa territory, is a personal and tried friend of mine; and I feel fully authorized, from a conversation which I have had with him on the subject, to say that I can assure you of his utmost endeavors to protect you from insult or violence. I will here repeat what I have written to Mr. Barlow, that I do believe that under a territorial form of government which is directly connected with the general government of the United States, your Church will be better secured against the capriciousness of public opinion, than under a state government, where murder, rapine and robbery are admirable (!) traits in the character of a demagogue; and where the greatest villains often reach the highest offices. I have written to Governor Lucas on the subject; and when I receive his answer, I will communicate it to your Church. I desire very much to know how your captive brethren in Missouri are faring. I should like to know if Joseph Smith, Jun., is at liberty or not, and what his prospects are. I shall be at Carthage, our county seat, during the fore part of next week, and soon after that, (perhaps the next week following) I expect to go to Burlington, Iowa territory, when I expect to see the governor and converse with him on the subject. I will probably be at home from the 6th until the 12th of March. I shall be pleased to see you or any of your people at my house at any time when you can make it convenient. It is now necessary that something definite should be done in relation to renting farms, as the season for commencing such operations is fast approaching us. A Mr. Whitney, a merchant in Quincy, is owner and proprietor of several farms in this vicinity, and it might be well to see him on the subject. I wish to serve your cause in any matter which Providence may afford me the opportunity of doing, and I therefore request that you feel no hesitancy or reluctance in communicating to me your wishes, at all times and on any subject. I should be much gratified if it could be convenient for Mr. Rigdon, or some one or more of the leading members of your Church to spend some time with me in traveling through the {267} tract, and in hearing and learning the state of the public mind, and feelings of the community, in relation to the location of the Church. I feel that I am assuming a very great responsibility in this undertaking, and I wish to be governed by the dictates of wisdom and discretion, while at the same time I am aware that we are often disposed to view things as we would wish to have them, rather than as they really are; and our great anxiety to accomplish an object may sometimes diminish the obstacles below their real measure. The little knowledge which I have as yet of the doctrine, order or practice of the Church, leaves me under the necessity of acting in all this matter as a stranger, though, as I sincerely hope, as a friend, for such, I assure you I feel myself to be, both towards you collectively, as a people, and individually as sufferers. If it should not be convenient for any one to come up about the 7th or 8th of March, please write me by the mail. Say to Mr. Rigdon, that I regret that I was absent when he was at my house. I cannot visit Quincy until after my return from Burlington, when, I think if it is thought necessary, I can. Accept, dear sir, for yourself and in behalf of the Church and people, assurance of my sincere sympathy in your sufferings and wrongs, and deep solicitude for your immediate relief from present distress, and future triumphant conquest over every enemy. Yours truly, Isaac Galland. _Minutes of the Meeting of the Democratic Association of Quincy_. Wednesday, February 27, 1839, six o'clock p. m. The members of the Democratic Association and the citizens of Quincy generally, assembled in the court house, to take into consideration the state and condition of the people called the "Latter-day Saints," and organized the meeting by appointing General Leach chairman, and James D. Morgan secretary. Mr. Whitney, from the committee appointed at a former meeting, submitted the following: The select committee to whom the subject was referred of inquiring into and reporting the situation of the persons who have recently arrived here from Missouri, and whether their circumstances are such as that they would need the aid of the citizens of Quincy and its vicinity, to be guided by what they might deem the principles of an expanded benevolence, have attended to the duties assigned them, and have concluded on the following: Report. "The first idea that occurred to your committee was, to obtain correctly the facts of the case, for without them the committee could come {268} to no conclusion as to what it might be proper for us to do. Without the facts they could form no basis upon which the committee might recommend to this association what would be proper for us to do, or what measures to adopt. The committee, soon after their appointment, sent invitations to Mr. Rigdon and several others to meet the committee and give them a statement of the facts, and to disclose their situation. Those individuals accordingly met the committee and entered into a free conversation and disclosure of the facts of their situation; and after some time spent therein, the committee concluded to adjourn and report to this meeting, but not without first requesting those individuals to draw up and send us in writing, a condensed statement of the facts relative to the subject in charge of your committee, which those individuals engaged to do, and which the committee request may be taken as part of their report. "That statement is herewith lettered A. "The committee believe that our duties at this time, and on this occasion, are all included within the limits of an expanded benevolence and humanity, and which are guided and directed by that charity which never faileth. "From the facts already disclosed, independent of the statement furnished to the committee, we feel it our duty to recommend to this association that they adopt the following resolutions: "Resolved, That the strangers recently arrived here from the state of Missouri, known by the name of the 'Latter-day Saints,' are entitled to our sympathy and kindest regard, and that we recommend to the citizens of Quincy to extend all the kindness in their power to bestow on the persons who are in affliction. "Resolved, That a numerous committee be raised, composed of some individuals in every quarter of the town and its vicinity, whose duty it shall be to explain to our misguided fellow citizens, if any such there be, who are disposed to excite prejudices and circulate unfounded rumors; and particularly to explain to them that these people have no design to lower the wages of the laboring class, but to procure something to save them from starving. "Resolved, That a standing committee be raised and be composed of individuals who shall immediately inform Mr. Rigdon and others, as many as they may think proper, of their appointment, and who shall be authorized to obtain information from time to time; and should they [the committee] be of opinion that any individuals, either from destitution or sickness, or if they find them houseless, that they appeal directly and promptly to the citizens of Quincy to furnish them with the means to relieve all such cases. "Resolved, That the committee last aforesaid be instructed to use {269} their utmost endeavors to obtain employment for all these people, who are able and willing to labor; and also to afford them all needful, suitable and proper encouragement. "Resolved, That we recommend to all the citizens of Quincy, that in all their intercourse with the strangers, they use and observe a becoming decorum and delicacy, and be particularly careful not to indulge in any conversation or expressions calculated to wound their feelings, or in any way to reflect upon those, who by every law of humanity, are entitled to our sympathy and commiseration. "All which is submitted," J. W. Whitney, Chairman. "Quincy, February 27, 1839." _Document A_. "This, gentlemen, is a brief outline of the difficulties that we have labored under, in consequence of the repeated persecutions that have been heaped upon us; and as the governor's exterminating order has not been rescinded, we as a people were obliged to leave the state of Missouri, and with it our lands, corn, wheat, pork, etc., that we had provided for ourselves and families, together with our fodder, which we have collected for our cattle, horses, etc., those of them that we have been able to preserve from the wreck of that desolation which has spread itself over Daviess and Caldwell counties. In consequence of our brethren being obliged to leave the state, and as a sympathy and friendly spirit has been manifested by the citizens of Quincy, numbers of our brethren, glad to obtain an asylum from the hand of persecution, have come to this place. "We cannot but express our feelings of gratitude to the inhabitants of this place, for the friendly feelings which have been manifested, and the benevolent hand which has been stretched out to a poor, oppressed, injured, and persecuted people. And as you, gentlemen of the Democratic Association, have felt interested in our welfare, and have desired to be put in possession of a knowledge of our situation, our present wants, and what would be most conducive to our present good, together with what led to those difficulties, we thought that those documents [Memorial, Order of Extermination, and General Clark's Address] would furnish you with as correct information of our difficulties, and what led to them, as anything we are in possession of. "If we should say what our present wants are, it would be beyond all calculation; as we have been robbed of our corn, wheat, horses, cattle, cows, hogs, wearing apparel, houses and homes, and, indeed, of all that renders life tolerable. We do not, we cannot expect to be placed in the situation that we once were in; nor are we capable of {270} ourselves of supplying the many wants of those of our poor brethren, who are daily crowding here and looking to us for relief, in consequence of our property, as well as theirs, being in the hands of a ruthless and desolating mob. "It is impossible to give an exact account of the widows, and those that are entirely destitute, as there are so many coming here daily; but from inquiry, the probable amount will be something near twenty; besides numbers of others who are able bodied men, both able and willing to work, to obtain a subsistence, yet owing to their peculiar situation, are destitute of means to supply the immediate wants that the necessities of their families call for. "We would not propose, gentlemen, what you shall do; but after making these statements, shall leave it to your own judgment and generosity. As to what we think would be the best means to promote our permanent good, we think that to give us employment, rent us farms, and allow us the protection and privileges of other citizens, would raise us from a state of dependence, liberate us from the iron grasp of poverty, put us in possession of a competency, and deliver us from the ruinous effects of persecution, despotism, and tyranny. "Written in behalf of a committee of the Latter-day Saints. "Elias Higbee, President, "John P. Greene, Clerk. "To the Quincy Democratic Association." _Statement of Sidney Rigdon_. Mr. Rigdon then made a statement of the wrongs received by the Mormons, from a portion of the people of Missouri, and of their present suffering condition. On motion of Mr. Bushnell, the report and resolutions were laid upon the table until tomorrow evening. On motion of Mr. Bushnell, the meeting adjourned to meet at this place tomorrow evening at seven o'clock. Stephen Markham left Far West [on the 27th of February] for Illinois, to fulfill his appointment of the 21st instant. _Minutes of the Adjourned Meeting of the Democratic Association of Quincy_. Thursday evening, February 28th. Met pursuant to adjournment. The meeting was called to order by the chairman. On motion of Mr. Morris, a committee of three was appointed to {271} take up a collection; Messrs. J. T. Holmes, Whitney and Morris were appointed. The committee subsequently reported that $48.25 had been collected. On motion the amount was paid over to the committee on behalf of the Mormons. On motion of Mr. Holmes, a committee of three, consisting of S. Holmes, Bushnell and Morris, was appointed to draw up subscription papers and circulate them among the citizens, for the purpose of receiving contributions in clothing and provisions. On motion six were added to that committee. On motion of J. T. Holmes, J. D. Morgan was appointed a committee to wait upon the Quincy Grays [militia company] for the purpose of receiving subscriptions. Mr. Morgan subsequently reported that twenty dollars had been subscribed by that company. The following resolutions were then offered by Mr. J. T. Holmes: Resolved, That we regard the rights of conscience as natural and inalienable, and the most sacred guaranteed by the Constitution of our free government. Resolved, That we regard the acts of all mobs as flagrant violations of law; and those who compose them, individually responsible, both to the laws of God and man, for every depredation committed upon the property, rights, or life of any citizen. Resolved, that the inhabitants upon the western frontier of the state of Missouri, in their late persecutions of the class of people denominated Mormons, have violated the sacred rights of conscience, and every law of justice and humanity. Resolved, That the governor of Missouri, in refusing protection to this class of people, when pressed upon by a heartless mob, and turning upon them a band of unprincipled militia, with orders encouraging their extermination, has brought a lasting disgrace upon the state over which he presides. The resolutions were supported in a spirited manner by Messrs. Holmes, Morris and Whitney. On motion, the resolutions were adopted. On motion the meeting then adjourned. Samuel Leach, Chairman, J. D. Morgan, Secretary. Footnotes: 1. It will be remembered that when the first quorum of the Twelve was organized the Prophet arranged the members in the order of their standing according to their age. Thereafter and now they hold their places in the quorum according to seniority of ordination. A full explanation of this matter is given in the HISTORY OF THE CHURCH, volume II, pp. 219-20. See foot notes. {272} CHAPTER XIX. Letters To The Prophet--Affairs In England--Petitions. _Tuesday, March 5_.-- _Edward Partridge's Letter to Joseph Smith, Jun., and Others, Confined in Liberty Jail, Missouri_. Quincy, Illinois. Beloved Brethren:--Having an opportunity to send direct to you by Brother Rogers, I feel to write a few lines to you. President Rigdon, Judge Higbee, Israel Barlow, and myself went to see Dr. Isaac Galland week before last. Brothers Rigdon, Higbee and myself are of the opinion that it is not wisdom to make a trade with the Doctor at present; possibly it may be wisdom to effect a trade hereafter. The people here receive us kindly; they have contributed near $100 cash, besides other property, for the relief of the suffering among our people. Brother Joseph's wife lives at Judge Cleveland's; I have not seen her, but I sent her word of this opportunity to send to you. Brother Hyrum's wife lives not far from me. I have been to see her a number of times; her health was very poor when she arrived, but she has been getting better; she knows of this opportunity to send. I saw Sister Wight soon after her arrival here; all were well; I understand she has moved about two miles with father and John Higbee, who are fishing this spring. Sister McRae is here, living with Brother Henderson, and is well; I believe she knows of this opportunity to send. Brother Baldwin's family I have not seen, and do not know that she has got here as yet. She, however, may be upon the other side of the river; the ice has run these three days past, so that there has been no crossing; the weather is now moderating, and the crossing will soon commence again. This place is full of our people, yet they are scattering off nearly all the while. I expect to start tomorrow for Pittsfield, Pike county, Illinois, about forty-five miles southeast from this place. Brother George W. Robinson told me this morning that he expected that his father-in-law, Judge Higbee, and himself would go on a farm about twenty miles northeast from this place. Some of the leading men have given us {273} [that is the Saints] an invitation to settle in and about this place. Many no doubt will stay here. Brethren, I hope that you will bear patiently the privations that you are called to endure; the Lord will deliver you in His own due time. Your letter respecting the trade with Galland was not received here until after our return from his residence, at the head of the shoals or rapids. If Brother Rigdon were not here, we might, after receiving your letter, come to a different conclusion respecting that trade. There are some here that are sanguine that we ought to trade with the Doctor. Bishops Whitney and Knight are not here, and have not been, as I know of. Brothers Morley and Billings have settled some twenty or twenty-five miles north of this place, for the present. A Brother Lee, who lived near Haun's Mill, died on the opposite side of the river a few days since. Brother Rigdon preached his funeral sermon in the court-house. It is a general time of health here. We greatly desire to see you and to have you enjoy your freedom. The citizens here are willing that we should enjoy the privileges guaranteed to all civil people without molestation. I remain your brother in the Lord, Edward Partridge. _Don Carlos Smith to Joseph Smith, Jun., and Others Confined in Liberty Jail, Missouri_. Quincy, Illinois, March 6, 1839. Brothers Hyrum And Joseph:--Having an opportunity to send a line to you, I do not feel disposed to let it slip unnoticed. Father's family have all arrived in this state except you two; and could I but see your faces this side of the Mississippi, and know and realize that you had been delivered from your enemies, it would certainly light up a new gleam of hope in our bosoms; nothing could be more satisfactory, nothing could give us more joy. Emma and the children are well; they live three miles from here, and have a tolerably good place. Hyrum's children and mother Grinold's are living at present with father; they are all well. Mary [wife of Hyrum Smith] has not got her health yet, but I think it increases slowly. She lives in the house with old Father Dixon; likewise Brother Robert T. Thompson and family; they are probably a half mile from father's. We are trying to get a house, and to get the family together; we shall do the best we can for them, and that which we consider to be most in accordance with Hyrum's feelings. Father and mother stood their journey remarkably well. They are in tolerable health. Samuel's wife has been sick ever since they arrived. William has removed forty miles from here, but is here now, {274} and says he is anxious to have you liberated, and see you enjoy liberty once more. My family is well; my health has not been good for about two weeks; and for two or three days the toothache has been my tormentor. It all originated with a severe cold. Dear brethren, we just heard that the governor says that he is going to set you all at liberty; I hope it is true; other letters that you will probably receive will give you information concerning the warm feeling of the people here towards us. After writing these hurried lines in misery, I close by leaving the blessings of God with you, and praying for your health, prosperity and restitution to liberty. This from a true friend and brother, Don C. Smith. _William Smith to Joseph and Hyrum Smith_. Brothers Hyrum And Joseph:--I should have called down to Liberty to have seen you had it not been for the multiplicity of business that was on my hands; and again, I thought that perhaps the people might think that the "Mormons" would rise up to liberate you; consequently too many going to see you might make it worse for you; but we all long to see you and have you come out of that lonesome place. I hope you will be permitted to come to your families before long. Do not worry about them, for they will be taken care of. All we can do will be done; further than this, we can only wish, hope, desire, and pray for your deliverance. William Smith. To Joseph Smith, Jun., and Hyrum Smith. _Friday, March 8_.-- _Minutes of a Meeting of the Committee on Removal_. The committee met at Theodore Turley's, William Huntingon in the chair. Alanson Ripley made a report of his journey to Liberty, and said that President Joseph Smith, Jun., counseled to sell all the land in Jackson county, and all other lands in the state whatsoever. Resolved, That the names of those of the brethren who have subscribed to our covenant and have done nothing, be sought for, and a record made of them, that they may be had in remembrance. Resolved, That an extra exertion be made to procure money for removing the poor, by visiting those who have money, and laying the necessities of the committee, in their business of removing the poor out of the state, before them, and solicit their assistance. Voted that the clerk write a letter to Bishop Partridge, laying before {275} him the advice of President Joseph Smith, Jun., concerning selling the Jackson county lands, and requesting a power of attorney to sell them. _Saturday, 9_.-- _Minutes of the Adjourned Meeting of the Democratic Association of Quincy_. At a meeting held at the committee room in the city of Quincy, Illinois, at two o'clock, p. m., on the 9th March, 1839, pursuant to previous appointment, it was moved by President Rigdon, and seconded, that Judge Elias Higbee be called to the chair, and he was unanimously appointed. James Sloan was then appointed clerk by vote. President Rigdon spoke as to the members of the committee being absent who had called the meeting, and proposed that other business be proceeded with in the meantime, and left it to the chair to decide on the propriety thereof. The chair assented to the suggestion of President Rigdon. President Rigdon then applied for a paper which had been prepared, and signed by several of the citizens of Quincy, describing our situation as a people and calling upon the humane in St. Louis and elsewhere to assist them in affording us relief. The paper, being presented by Brother Ephraim Owen, was then read, and President Rigdon spoke at length upon the subject, and proposed that a committee of two of the brethren be appointed by the voice of the meeting to go to St. Louis on such business. The motion was then put and carried, and Brother Mace was appointed as one of said committee, and Brother Ephraim Owen the other. It was proposed that Brother Orson Pratt (who is now in St. Louis) be appointed an assistant. After the motion was made, and before it was seconded, President Rigdon spoke of its inconsistency, and stated, as a better mode, that all the Saints in St. Louis, or such of them as the committee may think proper, be called upon to assist them. The motion was withdrawn, and this business closed. Some of the committee who called this meeting, being now present, President Rigdon spoke of two letters which had been received here by the brethren, from Iowa Territory, respecting lands in said place, and containing sentiments of sympathy on account of our grievances and distressed situation. One of these letters has been mislaid, and the other, from Isaac Galland to Brother Rogers, was read. It was then proposed that a committee be appointed to visit the lands, and confer with the gentlemen who had so written, and declared themselves interested for our welfare. Elder John P. Greene moved that a committee be appointed for that purpose, which was seconded, and adopted unanimously. President {276} Rigdon moved that the committee shall select the land, if it can be safely occupied. Seconded by Elder Greene, and carried that the committee be composed of five, viz.: President Rigdon, Elder Greene, Judge Higbee, Brother Benson and Brother Israel Barlow. It was moved, seconded and adopted, that if any one or more of the committee be unable to go, the remainder of the committee are to appoint others in their stead. The chairman now produced a power of attorney, sent here from the committee at Far West, to be executed by such of the brethren here who had lands in Caldwell county, and were willing to have them sold, to enable the families who are in distress at that place to get here, say about one hundred families. Power of attorney was read. Moved, seconded and adopted, that the clerk of this meeting do make out a copy of the minutes of this meeting, to be sent to the committee at Far West. James Sloan, Clerk. [Sidenote: Condition of Affairs in England.] While the persecutions were progressing against us in Missouri, the enemy of all righteousness was no less busy with the Saints in England, according to the length of time the Gospel had been preached in that kingdom. Temptation followed temptation, and being young in the cause, the Saints suffered themselves to be buffeted by their adversary. From the time that Elder Willard Richards was called to the apostleship, in July, 1838, the devil seemed to take a great dislike to him, and strove to stir up the minds of many against him. Elder Richards was afflicted with sickness, and several times was brought to the borders of the grave, and many were tempted to believe that he was under transgression, or he would not be thus afflicted. Some were tried and tempted because Elder Richards took to himself a wife; they thought he should have given himself wholly to the ministry, and followed Paul's advice to the letter. Some were tried because his wife wore a veil, and others because she carried a muff to keep herself warm when she walked out in cold weather; and even the President of the Church [Joseph Fielding] there, thought "she had better done without it;" she had nothing ever purchased by the Church; and to gratify their {277} feelings, wore the poorest clothes she had, and they were too good, so hard was it to buffet the storm of feeling that arose from such foolish causes. Sister Richards was very sick for some time, and some were dissatisfied because her husband did not neglect her entirely and go out preaching; and others, that she did not go to meeting when she was not able to go so far. [Sidenote: Charges of Elder Halsal Against Elder Willard Richards.] From such little things arose a spirit of jealousy, tattling, evil speaking, surmising, covetousness, and rebellion, until the Church but too generally harbored more or less of those unpleasant feelings: and this evening [March 9th] Elder Halsal came out openly in council against Elder Richards, and preferred some heavy charges, none of which he was able to substantiate. Most of the Elders in Preston were against Elder Richards for a season, except James Whitehead, who proved himself true in the hour of trial. [Sidenote: The Cause of Elder Richards' Troubles.] _Sunday, 10_.--When Elder Richards made proclamation from the pulpit, that if anyone had aught against him, or his wife Jennetta, he wished they would come to him and state their grievances, and if he had erred in anything, he would acknowledge his fault, one only of the brethren came to him, and that to acknowledge his own fault to Elder Richards in harboring unpleasant feelings without a cause. Sister Richards bore all these trials and persecutions with patience. Elder Richards knew the cause of these unpleasantries, his call [to the apostolate] having been made known to him by revelation; but he told no one of it. The work continued to spread in Manchester and vicinity, among the Staffordshire potteries, and other places in England. _Friday, 15_.--I made the following petition: _The Petition of the Prophet et al. to Judge Tompkins et al_. _To the honorable Judge Tompkins, or either of the Judges of the Supreme Court of the State of Missouri_: Your petitioners, Alanson Ripley, Heber C. Kimball, Joseph B. Noble, {278} William Huntington, and Joseph Smith, Jun., beg leave respectfully to represent to your honor, that Joseph Smith, Jun., is now unlawfully confined and restrained of his liberty in Liberty jail, Clay county, Missouri; that he has been restrained of his liberty nearly five months. Your petitioners claim that the whole transaction which has been the cause of his confinement, is unlawful from the first to the last. He was taken from his house by a fraud being practiced upon him by a man of the name of George M. Hinkle, and one or two others; thereby your petitioners respectfully show, that he was forced, contrary to his wishes, and without knowing the cause, into the camp, which was commanded by General Lucas of Jackson county, and thence sent to Ray county, sleeping on the ground, and suffering many insults and injuries and deprivations, which were calculated in their nature to break down the spirit and constitution of the most robust and hardy of mankind. He was put in chains immediately on his being landed at Richmond, and there underwent a long and tedious _ex parte_ examination. Your petitioners show that the said Joseph Smith, Jun., was deprived of the privileges of being examined before the court as the law directs; that the witnesses on the part of the state were taken by force of arms, threatened with extermination or immediate death, and were brought without subpoena or warrant, under the awful and glaring anticipation of being exterminated if they did not swear something against him to please the mob or his persecutors; and those witnesses were compelled to swear at the muzzle of the gun, and some of them have acknowledged since, which your petitioners do testify, and are able to prove, that they did swear falsely, and that they did it in order to save their lives. And your petitioners testify that all the testimony that had any tendency or bearing of criminality against said Joseph Smith, Jun., is false. We are personally acquainted with the circumstances, and being with him most of the time, and being present at the time spoken of by them, therefore we know that their testimony was false; and if he could have had a fair trial, and impartial, and lawful examination before the court, and could have been allowed the privilege of introducing his witnesses, he could have disproved everything that was against him; but the court suffered them to be intimidated, some of them in the presence of the court, and they were driven also and hunted, and some of them driven entirely out of the state. And thus he was not able to have a fair trial; that the spirit of the court was tyrannical and overbearing, and the whole transaction of his treatment during the examination was calculated to convince your petitioners that it was a religious persecution, proscribing him in the liberty of conscience which is guaranteed to him by the Constitution of the {279} United States, and the state of Missouri; that a long catalogue of garbled testimony was permitted by the court, purporting to be the religious sentiment of the said Joseph Smith, Jun., which testimony was false, and your petitioners know that it was false, and can prove that it was false; because the witnesses testified that those sentiments were promulgated on certain days, and in the presence of large congregations; and your petitioners can prove, by those congregations, that the said Joseph Smith, Jun., did not promulgate such ridiculous and absurd sentiments for his religion as were testified of and admitted before the Honorable Austin A. King; and at the same time those things had no bearing on the offenses that the said Joseph Smith, Jun., was charged with; and after the examination the said prisoner was committed to the jail for treason against the state of Missouri; whereas the said Joseph Smith, Jun., did not levy war against the state of Missouri; neither did he commit any overt acts; neither did he aid or abet an enemy against the state of Missouri during the time he is charged with having done so. And further, your petitioners have yet to learn that the state has an enemy; neither is the proof evident, nor the presumption great, in its most malignant form, upon the testimony on the part of the state, exparte as it is in its nature, that the said prisoner has committed the slightest degree of treason, or any other act of transgression against the laws of the state of Missouri; and yet said prisoner has been committed to Liberty jail, Clay County, Missouri, for treason. He has continually offered bail to any amount that could be required, notwithstanding your petitioners allege that he ought to have been acquitted. Your petitioners also allege, that the commitment was an illegal commitment, for the law requires that a copy of the testimony should be put in the hands of the jailer, which was not done. Your petitioners allege, that the prisoner has been denied the privilege of the law in a writ of habeas corpus, by the judge of this county. Whether they have prejudged the case of the prisoner, or whether they are not willing to administer law and justice to the prisoner, or that they are intimidated by the high office of Judge King, who only acted in the case of the prisoner as a committing magistrate, a conservator of the peace, or by the threats of a lawless mob, your petitioners are not able to say; but it is a fact that they do not come forward boldly and administer the law to the relief of the prisoner. And further, your petitioners allege that immediately after the prisoner was taken, his family were frightened and driven out of their house, and that too, by the witnesses on the part of the state, and plundered of their goods; that the prisoner was robbed of a very fine horse, saddle and bridle, and other property of considerable amount; {280} that they (the witnesses) in connection with the mob, have finally succeeded, by vile threatening and foul abuse, in driving the family of the prisoner out of the state, with little or no means; and without a protector, and their very subsistence depends upon the liberty of the prisoner. And your petitioners allege, that he is not guilty of any crime, whereby he should be restrained of his liberty, from a personal knowledge, having been with him, and being personally acquainted with the whole of the difficulties between the "Mormons" and their persecutors; and that he has never acted at any time, only in his own defense, and that too on his own ground, property and possessions. That the prisoner has never commanded any military company, nor held any military authority, neither any other office, real or pretended in the state of Missouri, except that of a religious instructor; that he never has borne arms in the military rank; and in all such cases has acted as a private character and as an individual. How, then, your petitioners would ask, can it be possible that the prisoner has committed treason? The prisoner has had nothing to do in Daviess county, only on his own business as an individual. The testimony of Dr. Avard concerning a council held at James Sloan's was false. Your petitioners do solemnly declare, that there was no such council; that your petitioners were with the prisoner, and there was no such vote or conversation as Dr. Avard swore to. That Dr. Avard also swore falsely concerning a constitution, as he said was introduced among the Danites; that the prisoner had nothing to do with burning in Daviess county; that the prisoner made public proclamation against such things; that the prisoner did oppose Dr. Avard and George M. Hinkle against vile measures with the mob, but was threatened by them if he did not let them alone. That the prisoner did not have anything to do with what is called Bogart's battle, for he knew nothing of it until it was over; that he was at home, in the bosom of his own family, during the time of that whole transaction. And, in fine, your petitioners allege, that he is held in confinement without cause, and under an unlawful and tyrannical oppression, and that his health, and constitution, and life depend on being liberated from his confinement. Your petitioners aver that they can disprove every item of testimony that has any tendency of criminality against the prisoner; for they know the facts themselves, and can bring many others also to prove the same. Therefore your petitioners pray your honor to grant to him the state's writ of habeas corpus, directed to the jailer of Clay county, Missouri, commanding him forthwith to bring before you the body of the prisoner, so that his case may be heard before your honor, and the situation {281} of the prisoner be considered and adjusted according to law and justice, as it shall be presented before your honor, and, as in duty bound, your petitioners will ever pray. And further, your petitioners testify that the said Joseph Smith, Jun., did make a public proclamation in Far West, in favor of the militia of the state of Missouri, and of its laws and also of the Constitution of the United States; and that he has ever been a warm friend to his country, and did use all his influence for peace; that he is a peaceable and quiet citizen, and is not worthy of death, of stripes, bond, or imprisonment. The above mentioned speech was delivered on the day before the surrender of Far West, Alanson Ripley, Heber C. Kimball, William Huntington, Joseph B. Noble, Joseph Smith, Jun. State Of Missouri, ss. County Of Clay. This day personally appeared before me, Abraham Shafer, a justice of the peace within and for the aforesaid county, Alanson Ripley, Heber C. Kimball, William Huntington, Joseph B. Noble and Joseph Smith, Jun., who being duly sworn, do depose and say that the matters and things set forth in the foregoing petition, upon their own knowledge, are true in substance and in fact; and so far as set forth upon the information of others, they believe to be true. Alanson Ripley, Heber C. Kimball, William Huntington, Joseph B. Noble, Joseph Smith, Jun. Sworn and subscribed to before me, this 15th day of March, 1839. Abrham Shafer, J. P. We, the undersigned, being many of us personally acquainted with the said Joseph Smith, Jun., and the circumstances connected with his imprisonment, do concur in the petition and testimony of the above-named individuals, as most of the transactions therein mentioned we know from personal knowledge to be correctly set forth; and from information of others, believe the remainder to be true. Amasa Lyman, H. G. Sherwood, James Newberry, Cyrus Daniels, Erastus Snow, Elias Smith. {282} The same day Caleb Baldwin, Lyman Wight, Alexander McRae, and Hyrum Smith, my fellow prisoners, made each a similar petition. {283} CHAPTER XX. Sundry Movements In The Interest Of The Exiled Saints--Prophet's Letters From Liberty Prison. _Sunday, 17_.--I here give an extract from the minutes of a conference of the Church of Jesus Christ of Latter-day Saints, held this day in Quincy; Brigham Young by a unanimous vote was called to the chair, and Robert B. Thompson chosen clerk. _Minutes of the Conference at Quincy, Illinois_. Elder Young arose and gave a statement of the circumstances of the Church at Far West, and his feelings in regard to the scattering of the brethren, believing it to be wisdom to unite together as much as possible in extending the hand of charity for the relief of the poor, who were suffering for the Gospel's sake, under the hand of persecution in Missouri, and to pursue that course which would prove for the general good of the whole Church. He would advise the Saints to settle (if possible) in companies, or in a situation so as to be organized into branches of the Church, that they might be nourished and fed by the shepherds; for without, the sheep would be scattered; and he also impressed it upon the minds of the Saints to give heed to the revelations of God; the Elders especially should be careful to depart from all iniquity, and to remember the counsel given by those whom God hath placed as counselors in His Church; that they may become as wise stewards in the vineyard of the Lord, that every man may know and act in his own place; for there is order in the kingdom of God, and we must regard that order if we expect to be blessed. Elder Young also stated that Elder Jonathan Dunham had received previous instructions not to call any conferences in this state, or elsewhere; but to go forth and preach repentance, this was his calling; but contrary to those instructions, he called a conference in Springfield, Illinois, and presided there, and brought forth the business which he had to transact; and his proceeding in many respects during the conference was contrary to the feelings of Elder Wilford Woodruff and other {284} official members who were present. They considered his proceedings contrary to the will and order of God. The conference then voted that Elder Dunham be reproved for his improper course, and that he be advised to adhere to the counsel given him. After the conference had transacted various other business, Elder George W. Harris made some remarks relative to those who had left us in the time of our perils, persecutions and dangers, and were acting against the interests of the Church; he said that the Church could no longer hold them in fellowship unless they repented of their sins, and turned unto God. After the conference had fully expressed their feelings upon the subject it was unanimously voted that the following persons be excommunicated from the Church of Jesus Christ of Latter-day Saints, viz.: George M. Hinkle, Sampson Avard, John Corrill, Reed Peck, William W. Phelps, Frederick G. Williams, Thomas B. Marsh, Burr Riggs, and several others. After which the conference closed by prayer. Brigham Young, President. Robert B. Thompson, Clerk. [Sidenote: Departure of Mrs. Pratt.] This day, 17th of March, Parley P. Pratt's wife left the prison house, where she had voluntarily been with her husband most of the winter, and returned to Far West, to get passage with some of the brethren for Illinois. _Action of the Committee of Removal_. The committee met at the house of Daniel Shearer, Far West, William Huntington in the chair. Present--Brother Daniel W. Rogers, from Quincy, Illinois. Brother Rogers made known the proceedings of the brethren in Quincy, in relation to locating in the Iowa territory, and read a private letter from Dr. Isaac Galland to him on the same subject, and presented a power of attorney from Bishop Partridge to dispose of the lands of the Church in Jackson county, and also some lots in Far West. He then presented a copy of the proceedings of a council held in Quincy on the 9th instant, which was read; after which Brother Rogers explained some things relative to said meeting, and the proceedings thereof. A bill of articles wanted by the prisoners in Liberty jail, was presented by Elder Heber C. Kimball, and accepted. Charles Bird was appointed to accompany Brother Rogers to Jackson county to assist him in the sale of the Jackson county lands. {285} On motion, resolved: That we will not patronize Brother Lamb in his market shaving [extortion] shop, or any other of the kind in this place. A petition of Alanson Ripley and others to the Honorable Judge Thompkins, of the Supreme Court of the State of Missouri, praying for a writ of habeas corpus for Joseph, Smith, Jun., was read by Elder Ripley. _Monday, 18_.--The committee met in the course of the day, and appointed Theodore Turley to go to Jefferson City with Elder Heber C. Kimball to carry the petitions of the prisoners in Liberty and Richmond jails. _Letter of the Prophet to Mrs. Norman Bull_. [1] Liberty Jail, March 15, 1839. _Dear Sister_: My heart rejoices at the friendship you manifest in requesting to have a conversation with us, but the jailer is a very jealous man, fearing some one will leave tools for us to get out with. He is under the eye of the mob continually, and his life is at stake if he grants us any privileges. He will not let us converse with any one alone. Oh, what joy it would be to us to see our friends! It would have gladdened my heart to have had the privilege of conversing with you, but the hand of tyranny in upon us; thanks be to God, it cannot last always; and He that sitteth in the heaven will laugh at their calamity, and mock when their fear cometh. We feel, dear sister, that our bondage is not of long duration. I trust that I shall have the chance to give such instructions as are communicated to us before long. I suppose you want some instruction for yourself, and also to give us some information and administer consolation to us, and to find out what is best for you to do. I think that many of the brethren, if they will be pretty still, can stay in this country until the indignation is over and past; but I think it would be better for Brother Bull to leave and go with the rest of the brethren, if he keep the faith, and at any rate, thus speaketh the Spirit concerning him. I want him and you to know that I am your true friend. I was glad to see you. No tongue can tell what inexpressible {286} joy it gives a man, after having been enclosed in the walls of a prison for five months, to see the face of one who has been a friend. It seems to me that my heart will always be more tender after this than ever it was before. My heart bleeds continually when I contemplate the distress of the Church. O, that I could be with them! I would not shrink at toil and hardship to render them comfort and consolation. I want the blessing once more of lifting my voice in the midst of the Saints. I would pour out my soul to God for their instruction. It has been the plan of the devil to hamper me and distress me from the beginning, to keep me from explaining myself to them; and I never have had opportunity to give them the plan that God has revealed to me; for many have run without being sent, crying "Tidings, my Lord," and have done much injury to the Church, giving the devil more power over those that walk by sight and not by faith. But trials will only give us the knowledge necessary to understand the minds of the ancients. For my part, I think I never could have felt as I now do if I had not suffered the wrongs that I have suffered. All things shall work together for good to them that love God. Beloved sister, we see that perilous times have truly come, and the things which we have so long expected have at last began to usher in; but when you see the fig tree begin to put forth its leaves, you may know that the summer is nigh at hand. There will be a short work on the earth. It has now commenced. I suppose there will soon be perplexity all over the earth. Do not let our hearts faint when these things come upon us, for they must come, or the word cannot be fulfilled. I know that something will soon take place to stir up this generation to see what they have been doing, and that their fathers have inherited lies and they have been led captive by the devil, to no profit; but they know not what they do. Do not have any feelings of enmity towards any son or daughter of Adam. I believe I shall be let out of their hands some way or another, and shall see good days. We cannot do anything only stand still and see the salvation of God. He must do His own work, or it must fall to the ground. We must not take it in our hands to avenge our wrongs. Vengeance is mine, saith the Lord, and I will repay. I have no fears. I shall stand unto death, God being my helper. I wanted to communicate something, and I wrote this. Write to us if you can. (Signed) Joseph Smith, Jun. To Mrs. Norman Bull, Clay Co., Mo. While I was in jail, the following statements were made by the witnesses, and sent to Colonel Price, namely: William E. McLellin is guilty of entering the house of Joseph Smith, {287} Jun., in the city of Far West, and plundering it of the following articles, viz.--one roll of linen cloth, a quantity of valuable buttons, one piece of cashmere, a number of very valuable books of great variety, a number of vestings, with various other articles of value. Said McLellin was aided and assisted in the above transactions by Harvey Green, Burr Riggs and Harlow Redfield. [2] The above mentioned William E. McLellin also came to and took away from the stable of the said above mentioned Joseph Smith Jun., {288} one gig and harness, with some other articles which cannot now be called to mind, aided and assisted by Burr Riggs--which can be proven by the following witnesses-- Caroline Clark, James Mulholland, Mrs. Sally Hinkle, Joanna Carter. J. Stollins is guilty of entering the house of Joseph Smith, Jun., in the city of Far West, in company with Sashiel Woods and another man not known, and taking from a trunk, the property of James Mulholland an inmate of said house, one gold ring, which they carried away; also of breaking open a sealed letter, which was in said trunk inside a pocket book, in which was the ring above mentioned; besides tossing and abusing the rest of the contents of said trunk; which can be proven by the following persons-- Mrs. Emma Smith, Mrs. Sally Hinkle, Caroline Clark, James Mulholland. [Sidenote: The Mission of Kimball and Turley to Governor Boggs.] _Monday, March 25_.--About this time, Elders Kimball and Turley started on their mission to see the governor. They called on the sheriff of Ray county and the jailer for a copy of the mittimus, by which the prisoners were held in custody, but they confessed they had none. They went to Judge King, and he made out a kind of mittimus. At this time we had been in prison several months without even a mittimus; and that too for crimes said to have been committed in another county. Elders Kimball and Turley took all the papers by which we were held, or which were then made out for them, with our petition to the supreme judges, and went to Jefferson City. The governor was absent. The secretary of state treated them very kindly; and when he saw the papers, could hardly believe those were all the documents by which the prisoners were held in custody, for they were illegal. [Sidenote: The Faulty Mittimus.] Lawyer Doniphan had also deceived them in his papers and sent them off with such documents, that a change of {289} venue could not be effected in time. The secretary was astonished at Judge King acting as he did, but said he could do nothing in the premises, and if the governor were present, he could do nothing. But the secretary wrote a letter to Judge King. The brethren then started to find the supreme judges, and get writs of habeas corpus; and after riding hundreds of miles to effect this object, returned to Liberty on the 30th of March, having seen Matthias McGirk, George Thompkins and John C. Edwards, the supreme judges, but did not obtain the writ of habeas corpus in consequence of a lack in the order of commitment, although the judges seemed to be friendly. We were informed that Judge King said, that there was nothing against my brother Hyrum, only that he was a friend to the Prophet. He also said there was nothing against Caleb Baldwin, and Alexander McRae. Brother Horace Cowan was put into Liberty jail today for debt, in consequence of the persecution of the mob. _The Prophet's Epistle to the Church, Written in Liberty Prison_. [3] Liberty Jail, Clay County, Missouri, March 25, 1839. _To the Church of Latter-day Saints at Quincy, Illinois, and Scattered Abroad, and to Bishop Partridge in Particular_: Your humble servant, Joseph Smith, Jun., prisoner for the Lord Jesus Christ's sake, and for the Saints, taken and held by the power of mobocracy, under the exterminating reign of his excellency, the governor, Lilburn W. Boggs, in company with his fellow prisoners and {290} beloved brethren, Caleb Baldwin, Lyman Wight, Hyrum Smith, and Alexander McRae, send unto you all greeting. May the grace of God the Father, and of our Lord and Savior Jesus Christ, rest upon you all, and abide with you forever. May knowledge be multiplied unto you by the mercy of God. And may faith and virtue, and knowledge and temperance, and patience and godliness, and brotherly kindness and charity be in you and abound, that you may not be barren in anything, nor unfruitful. For inasmuch as we know that the most of you are well acquainted with the wrongs and the high-handed injustice and cruelty that are practiced upon us; whereas we have been taken prisoners charged falsely with every kind of evil, and thrown into prison, enclosed with strong walls, surrounded with a strong guard, who continually watch day and night as indefatigable as the devil does in tempting and laying snares for the people of God: Therefore, dearly beloved brethren, we are the more ready and willing to lay claim to your fellowship and love. For our circumstances are calculated to awaken our spirits to a sacred remembrance of everything, and we think that yours are also, and that nothing therefore can separate us from the love of God and fellowship one with another; and that every species of wickedness and cruelty practiced upon us will only tend to bind our hearts together and seal them together in love. We have no need to say to you that we are held in bonds without cause, neither is it needful that you say unto us. We are driven from our homes and smitten without cause. We mutually understand that if the inhabitants of the state of Missouri had let the Saints alone, and had been as desirable of peace as they were, there would have been nothing but peace and quietude in the state unto this day; we should not have been in this hell, surrounded with demons (if not those who are damned, they are those who shall be damned) and where we are compelled to hear nothing but blasphemous oaths, and witness a scene of blasphemy, and drunkenness and hypocrisy, and debaucheries of every description. And again, the cries of orphans and widows would not have ascended up to God against them. Nor would innocent blood have stained the soil of Missouri. But oh! the unrelenting hand! The inhumanity and murderous disposition of this people! It shocks all nature; it beggars and defies all description; it is a tale of woe; a lamentable tale; yea a sorrowful tale; too much to tell; too much for contemplation; too much for human beings; it cannot be found among the heathens; it cannot be found among the nations where kings and tyrants are enthroned; it cannot be found among the savages of the wilderness; yea, and I think it cannot be found among the wild and ferocious beasts of the {291} forest--that a man should be mangled for sport! women be robbed of all that they have--their last morsel for subsistence, and then be violated to gratify the hellish desires of the mob, and finally left to perish with their helpless offspring clinging around their necks. But this is not all. After a man is dead, he must be dug up from his grave and mangled to pieces, for no other purpose than to gratify their spleen against the religion of God. They practice these things upon the Saints, who have done them no wrong, who are innocent and virtuous; who loved the Lord their God, and were willing to forsake all things for Christ's sake. These things are awful to relate, but they are verily true. It must needs be that offenses come, but woe unto them by whom they come. [Oh God! where art Thou? And where is the pavilion that covereth Thy hiding place? How long shall Thy hand be stayed, and Thine eye, yea Thy pure eye, behold from the eternal heavens, the wrongs of Thy people, and of Thy servants, and Thy ear be penetrated with their cries? Yea, O Lord, how long shall they suffer these wrongs and unlawful oppressions, before Thine heart shall be softened towards them, and Thy bowels be moved with compassion towards them? O Lord God Almighty, Maker of Heaven, Earth and Seas, and of all things that in them are, and who controllest and subjectest the devil, and the dark and benighted dominion of Sheol! Stretch forth Thy hand, let Thine eye pierce; let Thy pavilion be taken up; let Thy hiding place no longer be covered; let Thine ear be inclined; let Thine heart be softened, and Thy bowels moved with compassion towards us, Let Thine anger be kindled against our enemies; and in the fury of Thine heart, with Thy sword avenge us of our wrongs; remember Thy suffering Saints, O our God! and Thy servants will rejoice in Thy name forever.] Dearly and beloved brethren, we see that perilous times have come, as was testified of. We may look, then, with most perfect assurance, for the fulfillment of all those things that have been written, and with more confidence than ever before, lift up our eyes to the luminary of day, and say in our hearts, Soon thou wilt veil thy blushing face. He that said "Let there be light," and there was light, hath spoken this word. And again, Thou moon, thou dimmer light, thou luminary of night, shalt turn to blood. We see that everything is being fulfilled; and that the time shall soon come when the Son of Man shall descend in the clouds of heaven. Our hearts do not shrink, neither are our spirits altogether broken by {292} the grievous yoke which is put upon us. We know that God will have our oppressors in derision; that He will laugh at their calamity, and mock when their fear cometh. O that we could be with you, brethren, and unbosom our feelings to you! We would tell, that we should have been liberated at the time Elder Rigdon was, on the writ of habeas corpus, had not our own lawyers interpreted the law, contrary to what it reads, against us; which prevented us from introducing our evidence before the mock court. They have done us much harm from the beginning. They have of late acknowledged that the law was misconstrued, and tantalized our feelings with it, and have entirely forsaken us, and have forfeited their oaths and their bonds; and we have a come-back on them, for they are co-workers with the mob. As nigh as we can learn, the public mind has been for a long time turning in our favor, and the majority is now friendly; and the lawyers can no longer browbeat us by saying that this or that is a matter of public opinion, for public opinion is not willing to brook it; for it is beginning to look with feelings of indignation against our oppressors, and to say that the "Mormons" were not in the fault in the least. We think that truth, honor, virtue and innocence will eventually come out triumphant. We should have taken a habeas corpus before the high judge and escaped the mob in a summary way; but unfortunately for us, the timber of the wall being very hard, our auger handles gave out, and hindered us longer than we expected; we applied to a friend, and a very slight incautious act gave rise to some suspicions, and before we could fully succeed, our plan was discovered; we had everything in readiness, but the last stone, and we could have made our escape in one minute, and should have succeeded admirably, had it not been for a little imprudence or over-anxiety on the part of our friend. [4] The sheriff and jailer did not blame us for our attempt; it was a fine breach, and cost the county a round sum; but public opinion says that we ought to have been permitted to have made our escape; that then the disgrace would have been on us, but now it must come on the state; that there cannot be any charge sustained against us; and that the conduct of the mob, the murders committed at Haun's Mills, and the exterminating order of the governor, and the one-sided, rascally proceedings of the legislature, have damned the state of Missouri to all eternity. I would just name also that General Atchison has proved himself as contemptible as any of them. We have tried for a long time to get our lawyers to draw us some {293} petitions to the supreme judges of this state, but they utterly refused. We have examined the law, and drawn the petitions ourselves, and have obtained abundance of proof to counteract all the testimony that was against us, so that if the supreme judge does not grant us our liberty, he has to act without cause, contrary to honor, evidence, law or justice, sheerly to please the devil, but we hope better things and trust before many days God will so order our case, that we shall be set at liberty and take up our habitation with the Saints. We received some letters last evening--one from Emma, one from Don C. Smith, and one from Bishop Partridge--all breathing a kind and consoling spirit. We were much gratified with their contents. We had been a long time without information; and when we read those letters they were to our souls as the gentle air is refreshing, but our joy was mingled with grief, because of the sufferings of the poor and much injured Saints. And we need not say to you that the floodgates of our hearts were lifted and our eyes were a fountain of tears, but those who have not been enclosed in the walls of prison without cause or provocation, can have but little idea how sweet the voice of a friend is; one token of friendship from any source whatever awakens and calls into action every sympathetic feeling; it brings up in an instant everything that is passed; it seizes the present with the avidity of lightning; it grasps after the future with the fierceness of a tiger; it moves the mind backward and forward, from one thing to another, until finally all enmity, malice and hatred, and past differences, misunderstandings and mismanagements are slain victorious at the feet of hope; and when the heart is sufficiently contrite, then the voice of inspiration steals along and whispers, [My son, peace be unto thy soul; thine adversity and thine afflictions shall be but a small moment; and then if thou endure it well, God shall exalt thee on high; thou shalt triumph over all thy foes; thy friends do stand by thee, and they shall hail thee again, with warm hearts and friendly hands; thou art not yet as Job; thy friends do not contend against thee, neither charge thee with transgression, as they did Job; and they who do charge thee with transgression, their hope shall be blasted and their prospects shall melt away as the hoar frost melteth before the burning rays of the rising sun; and also that God hath set His hand and seal to change the times and seasons, and to blind their minds, that they may not understand His marvelous workings, that He may prove them also and take them in their own craftiness; also because their hearts are corrupted, and the things which they are willing to bring upon others, and love to have others suffer, may come upon {294} themselves to the very uttermost; that they may be disappointed also, and their hopes may be cut off; and not many years hence, that they and their posterity shall be swept from under heaven, saith God, that not one of them is left to stand by the wall. Cursed are all those that shall lift up the heel against mine anointed, saith the Lord, and cry they have sinned when they have not sinned before me, saith the Lord, but have done that which was meet in mine eyes, and which I commanded them; but those who cry transgression do it because they are the servants of sin and are the children of disobedience themselves; and those who swear falsely against my servants, that they might bring them into bondage and death; wo unto them; because they have offended my little ones; they shall be severed from the ordinances of mine house; their basket shall not be full, and their houses and their barns shall perish, and they themselves shall be despised by those that flattered them; they shall not have right to the Priesthood, nor their posterity after them, from generation to generation; it had been better for them that a millstone had been hanged about their necks, and they drowned in the depth of the sea. Wo unto all those that discomfort my people, and drive and murder, and testify against them, saith the Lord of Hosts; a generation of vipers shall not escape the damnation of hell. Behold mine eyes see and know all their works, and I have in reserve a swift judgment in the season thereof, for them all; for there is a time appointed for every man according as his work shall be.] And now, beloved brethren, we say unto you, that inasmuch as God hath said that He would have a tried people, that He would purge them as gold, now we think that this time He has chosen His own crucible, wherein we have been tried; and we think if we get through with any degree of safety, and shall have kept the faith, that it will be a sign to this generation, altogether sufficient to leave them without excuse; and we think also, it will be a trial of our faith equal to that of Abraham, and that the ancients will not have whereof to boast over us in the day of judgment, as being called to pass through heavier afflictions; that we may hold an even weight in the balance with them; but now, after having suffered so great sacrifice and having passed through so great a season of sorrow, we trust that a ram may be caught in the thicket speedily, to relieve the sons and daughters of Abraham from their great anxiety, and to light up the lamp of salvation upon their {295} countenances, that they may hold on now, after having gone so far unto everlasting life. Now, brethren, concerning the places for the location of the Saints, we cannot counsel you as we could if we were present with you; and as to the things that were written heretofore, we did not consider them anything very binding, therefore we now say once for all, that we think it most proper that the general affairs of the Church, which are necessary to be considered, while your humble servant remains in bondage, should be transacted by a general conference of the most faithful and the most respectable of the authorities of the Church, and a minute of those transactions may be kept, and forwarded from time to time, to your humble servant; and if there should be any corrections by the word of the Lord, they shall be freely transmitted, and your humble servant will approve all things whatsoever is acceptable unto God. If anything should have been suggested by us, or any names mentioned, except by commandment, or thus saith the Lord, we do not consider it binding; therefore our hearts shall not be grieved if different arrangements should be entered into. Nevertheless we would suggest the propriety of being aware of an aspiring spirit, which spirit has often times urged men forward to make foul speeches, and influence the Church to reject milder counsels, and has eventually been the means of bringing much death and sorrow upon the Church. We would say, beware of pride also; for well and truly hath the wise man said, that pride goeth before destruction, and a haughty spirit before a fall. And again, outward appearance is not always a criterion by which to judge our fellow man; but the lips betray the haughty and overbearing imaginations of the heart; by his words and his deeds let him be judged. Flattery also is a deadly poison. A frank and open rebuke provoketh a good man to emulation; and in the hour of trouble he will be your best friend; but on the other hand, it will draw out all the corruptions of corrupt hearts, and lying and the poison of asps is under their tongues; and they do cause the pure in heart to be cast into prison, because they want them out of their way. A fanciful and flowery and heated imagination beware of; because the things of God are of deep import; and time, and experience, and careful and ponderous and solemn thoughts can only find them out. Thy mind, O man! if thou wilt lead a soul unto salvation, must stretch as high as the utmost heavens, and search into and contemplate the darkest abyss, and the broad expanse of eternity--thou must commune with God. How much more dignified and noble are the thoughts of God, than the vain imaginations of the human heart! None but fools will trifle with the souls of men. How vain and trifling have been our spirits, our conferences, our {296} councils, our meetings, our private as well as public conversations--too low, too mean, too vulgar, too condescending for the dignified characters of the called and chosen of God, according to the purposes of His will, from before the foundation of the world! We are called to hold the keys of the mysteries of those things that have been kept hid from the foundation of the world until now. Some have tasted a little of these things, many of which are to be poured down from heaven upon the heads of babes; yea, upon the weak, obscure and despised ones of the earth. Therefore we beseech of you, brethren, that you bear with those who do not feel themselves more worthy than yourselves, while we exhort one another to a reformation with one and all, both old and young, teachers and taught, both high and low, rich and poor, bond and free, male and female; let honesty, and sobriety, and candor, and solemnity, and virtue, and pureness, and meekness, and simplicity crown our heads in every place; and in fine, become as little children, without malice, guile or hypocrisy. And now, brethren, after your tribulations, if you do these things, and exercise fervent prayer and faith in the sight of God always, [He shall give unto you knowledge by His Holy Spirit, yea by the unspeakable gift of the Holy Ghost, that has not been revealed since the world was until now; which our forefathers have waited with anxious expectation to be revealed in the last times, which their minds were pointed to by the angels, as held in reserve for the fullness of their glory; a time to come in the which nothing shall be withheld, whether there be one God or many Gods, they shall be manifest; all thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the Gospel of Jesus Christ; and also if there be bounds set to the heavens, or to the seas; or to the dry land, or to the sun, moon or stars; all the times of their revolutions; all the appointed days, months and years, and all the days of their days, months and years, and all their glories, laws, and set times, shall be revealed, in the days of the dispensation of the fullness of times, according to that which was ordained in the midst of the Council of the Eternal God of all other Gods, before this world was, that should be reserved unto the finishing and the end thereof, when every man shall enter into His eternal presence, and into His immortal rest]. But I beg leave to say unto you, brethren, that ignorance, superstition and bigotry placing itself where it ought not, is oftentimes in the way of the prosperity of this Church; like the torrent of rain from the mountains, that floods the most pure and crystal stream with mire, and {297} dirt, and filthiness, and obscures everything that was clear before, and all rushes along in one general deluge; but time weathers tide; and notwithstanding we are rolled in the mire of the flood for the time being, the next surge peradventure, as time rolls on, may bring to us the fountain as clear as crystal, and as pure as snow; while the filthiness, floodwood and rubbish is left and purged out by the way. [How long can rolling water remain impure? What power shall stay the heavens? As well might man stretch forth his puny arm to stop the Missouri river in its decreed course, or to turn it up stream, as to hinder the Almighty from pouring down knowledge from heaven, upon the heads of the Latter-day Saints]. What is Boggs or his murderous party, but wimbling willows upon the shore to catch the flood-wood? As well might we argue that water is not water, because the mountain torrents send down mire and roil the crystal stream, although afterwards render it more pure than before; or that fire is not fire, because it is of a quenchable nature, by pouring on the flood; as to say that our cause is down because renegades, liars, priests, thieves and murderers, who are all alike tenacious of their crafts and creeds, have poured down, from their spiritual wickedness in high places, and from their strongholds of the devil, a flood of dirt and mire and filthiness and vomit upon our heads. No! God forbid. Hell may pour forth its rage like the burning lava of mount Vesuvius, or of Etna, or of the most terrible of the burning mountains; and yet shall "Mormonism" stand. Water, fire, truth and God are all realities. Truth is "Mormonism." God is the author of it. He is our shield. It is by Him we received our birth. It was by His voice that we were called to a dispensation of His Gospel in the beginning of the fullness of times. It was by Him we received the Book of Mormon; and it is by Him that we remain unto this day; and by Him we shall remain, if it shall be for our glory; and in His Almighty name we are determined to endure tribulation as good soldiers unto the end. But, brethren, we shall continue to offer further reflections in our next epistle. You will learn by the time you have read this, and if you do not learn it, you may learn it, that walls and irons, doors and creaking hinges, and half-scared-to-death guards and jailers, grinning like some damned spirits, lest an innocent man should make his escape to bring to light the damnable deeds of a murderous mob, are calculated in their very nature to make the soul of an honest man feel stronger than the powers of hell. But we must bring our epistle to a close. We send our respects to {298} fathers, mothers, wives and children, brothers and sisters; we hold them in the most sacred remembrance. We feel to inquire after Elder Rigdon; if he has not forgotten us, it has not been signified to us by his writing. Brother George W. Robinson also; and Elder Cahoon, we remember him, but would like to jog his memory a little on the fable of the bear and the two friends who mutually agreed to stand by each other. And perhaps it would not be amiss to mention uncle John [Smith], and various others. A word of consolation and a blessing would not come amiss from anybody, while we are being so closely whispered by the bear. But we feel to excuse everybody and everything, yea the more readily when we contemplate that we are in the hands of persons worse that a bear, for the bear would not prey upon a dead carcass. Our respects and love and fellowship to all the virtuous Saints. We are your brethren and fellow-sufferers, and prisoners of Jesus Christ for the Gospel's sake, and for the hope of glory which is in us. Amen. We continue to offer further reflections to Bishop Partridge, and to the Church of Jesus Christ of Latter-day Saints, whom we love with a fervent love, and do always bear them in mind in all our prayers to the throne of God. It still seems to bear heavily on our minds that the Church would do well to secure to themselves the contract of the land which is proposed to them by Mr. Isaac Galland, and to cultivate the friendly feelings of that gentleman, inasmuch as he shall prove himself to be a man of honor and a friend to humanity; also Isaac Van Allen, Esq., the attorney-general of Iowa Territory, and Governor Lucas, that peradventure such men may be wrought upon by the providence of God, to do good unto His people. We really think that Mr. Galland's letter breathes that kind of a spirit, if we may judge correctly. Governor Lucas also. We suggest the idea of praying fervently for all men who manifest any degree of sympathy for the suffering children of God. We think that the United States Surveyor of the Iowa Territory may be of great benefit to the Church, if it be the will of God to this end; and righteousness should be manifested as the girdle of our loins. It seems to be deeply impressed upon our minds that the Saints ought to lay hold of every door that shall seem to be opened unto them, to obtain foothold on the earth, and be making all the preparation that is within their power for the terrible storms that are now gathering in the heavens, "a day of clouds, with darkness and gloominess, and of thick darkness," as spoken of by the Prophets, which cannot be now of a long time lingering, for there seems to be a whispering that the angels of heaven who have been entrusted with the counsel of these {299} matters for the last days, have taken counsel together; and among the rest of the general affairs that have to be transacted in their honorable council, they have taken cognizance of the testimony of those who were murdered at Haun's Mills, and also those who were martyred with David W. Patten, and elsewhere, and have passed some decisions peradventure in favor of the Saints, and those who were called to suffer without cause. These decisions will be made known in their time; and the council will take into consideration all those things that offend. We have a fervent desire that in your general conferences everything should be discussed with a great deal of care and propriety, lest you grieve the Holy Spirit, which shall be poured out at all times upon your heads, when you are exercised with those principles of righteousness that are agreeable to the mind of God, and are properly affected one toward another, and are careful by all means to remember, those who are in bondage, and in heaviness, and in deep affliction far your sakes. And if there are any among you who aspire after their own aggrandizement, and seek their own opulence, while their brethren are groaning in poverty, and are under sore trials and temptations, they cannot be benefited by the intercession of the Holy Spirit, which maketh intercession for us day and night with groanings that cannot be uttered. We ought at all times to be very careful that such high-mindedness shall never have place in our hearts; but condescend to men of low estate, and with all long-suffering bear the infirmities of the weak. [Behold, there are many called, but few are chosen. And why are they not chosen? Because their hearts are set so much upon the things of this world, and aspire to the honors of men, that they do not learn this one lesson--that the rights of the Priesthood are inseparably connected with the powers of heaven, and that the powers of heaven cannot be controlled nor handed only upon the principles of righteousness. That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control, or dominion, or compulsion, upon the souls of the children of men, in any degree of unrighteousness, behold, the heavens withdraw themselves; the Spirit of the Lord is grieved; and when it is withdrawn, _Amen to the Priesthood_, or the authority of that man. Behold! ere he is aware, he is left unto himself, to kick against the pricks; to persecute the Saints, and to fight against God. We have learned by sad experience that it is the nature and {300} disposition of almost all men, as soon as they get a little authority, as they suppose, they will immediately begin to exercise unrighteous dominion. Hence many are called, but few are chosen. No power or influence can or ought to be maintained by virtue of the Priesthood, only by persuasion, by long-suffering, by gentleness, and meekness, and by love unfeigned; by kindness, and pure knowledge, which shall greatly enlarge the soul without hypocrisy, and without guile, reproving betimes with sharpness, when moved upon by the Holy Ghost, and then showing forth afterwards an increase of love toward him whom thou hast reproved, lest he esteem thee to be his enemy; that he may know that thy faithfulness is stronger than the cords of death; let thy bowels also be full of charity towards all men, and to the household of faith, and virtue garnish thy thoughts unceasingly, then shall thy confidence wax strong in the presence of God, and the doctrine of the Priesthood shall distill upon thy soul as the dews from heaven. The Holy Ghost shall be thy constant companion, and thy sceptre an unchanging sceptre of righteousness and truth, and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever]. [The ends of the earth shall inquire after thy name, and fools shall have thee in derision, and hell shall rage against thee, while the pure in heart, and the wise, and the noble, and the virtuous, shall seek counsel, and authority and blessings constantly from under thy hand, and thy people shall never be turned against thee by the testimony of traitors; and although their influence shall cast thee into trouble, and into bars and walls, thou shalt be had in honor, and but for a small moment and thy voice shall be more terrible in the midst of thine enemies, than the fierce lion, because of thy righteousness; and thy God shall stand by thee forever and ever. If thou art called to pass through tribulations; if thou art in perils among false brethren; if thou art in perils among robbers; if thou art in perils by land or by sea; if thou art accused with all manner of false accusations; if thine enemies fall upon thee; if they tear thee from the society of thy father and mother and brethren and sisters, and if with a drawn sword thine enemies tear thee from the bosom of thy wife, and of thine offspring, and thine elder son, although but six years of age, shall cling to thy garment, and shall say, My father, {301} my father, why can't you stay with us? O, my father, what are the men going to do with you? and if then he shall be thrust from thee by the sword, and thou be dragged to prison, and thine enemies prowl around thee like wolves for the blood of the lamb; and if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all; art thou greater than he? Therefore, hold on thy way, and the Priesthood shall remain with thee, for their bounds are set, they cannot pass. Thy days are known, and thy years shall not be numbered less; therefore, fear not what man can do, for God shall be with you forever and ever]. Now, brethren, I would suggest for the consideration of the conference, its being carefully and wisely understood by the council or conferences that our brethren scattered abroad, who understand the spirit of the gathering, that they fall into the places and refuge of safety that God shall open unto them, between Kirtland and Far West. Those from the east and from the west, and from far countries, let them fall in somewhere between those two boundaries, in the most safe and quiet places they can find; and let this be the present understanding, until God shall open a more effectual door for us for further considerations. And again, we further suggest for the considerations of the Council, that there be no organization of large bodies upon common stock principles, in property, or of large companies of firms, until the Lord shall signify it in a proper manner, as it opens such a dreadful field for the avaricious, the indolent, and the corrupt hearted to prey upon the innocent and virtuous, and honest. We have reason to believe that many things were introduced among the Saints before God had signified the times; and notwithstanding the principles and plans may have been good, yet aspiring men, or in other words, men who had not the substance of godliness about them, perhaps undertook to handle edged tools. Children, you know, are fond of tools, while they are not yet able to use them. Time and experience, however, are the only safe remedies against such evils. There are many teachers, but, perhaps, not many fathers. There are times coming when God will signify many things which are {302} expedient for the well-being of the Saints; but the times have not yet come, but will come, as fast as there can be found place and reception for them. [And again, we would suggest for your consideration the propriety of all the Saints gathering up a knowledge of all the facts and sufferings and abuses put upon them by the people of this state; and also of all the property and amount of damages which they have sustained, both of character and personal injuries, as well as real property; and also the names of all persons that have had a hand in their oppressions, as far as they can get hold of them and find them out; and perhaps a committee can be appointed to find out these things, and to take statements, and affidavits, and also to gather up the libelous publications that are afloat, and all that are in the magazines, and in the encyclopaedias, and all the libelous histories that are published, and are writing, and by whom, and present the whole concatenation of diabolical rascality, and nefarious and murderous impositions that have been practiced upon this people, that we may not only publish to all the world, but present them to the heads of government in all their dark and hellish hue, as the last effort which is enjoined on us by our Heavenly Father, before we can fully and completely claim that promise which shall call Him forth from His hiding place, and also that the whole nation may be left without excuse before He can send forth the power of His mighty arm. It is an imperative duty that we owe to God, to angels, with whom we shall be brought to stand, and also to ourselves, to our wives and children, who have been made to bow down with grief, sorrow, and care, under the most damning hand of murder, tyranny, and oppression, supported and urged on and upheld by the influence of that spirit which hath so strongly riveted the creeds of the fathers, who have inherited lies, upon the hearts of the children, and filled the world with confusion, and has been growing stronger and stronger, and is now the very main-spring of all corruption, and the whole earth groans under the weight of its iniquity. It is an iron yoke, it is a strong band; they are the very hand-cuffs, and chains, and shackles, and fetters of hell. Therefore it is an imperative duty that we owe, not only to our own wives and children, but to the widows and fatherless, whose husbands {303} and fathers have been murdered under its iron hand; which dark and blackening deeds are enough to make hell itself shudder, and to stand aghast and pale, and the hands of the very devil to tremble and palsy. And also it is an imperative duty that we owe to all the rising generation, and to all the pure in heart, (for there are many yet on the earth among all sects, parties, denominations, who are blinded by the subtle craftiness of men, whereby they lie in wait to deceive, and who are only kept from the truth because they know not where to find it); therefore, that we should waste and wear out our lives in bringing to light all the hidden things of darkness, wherein we know them; and they are truly manifest from heaven. These should then be attended to with great earnestness. Let no man count them as small things; for there is much which lieth in futurity, pertaining to the Saints, which depends upon these things. You know, brethren, that a very large ship is benefited very much by a very small helm in the time of a storm, by being kept workways with the wind and the waves. Therefore, dearly beloved brethren, let us cheerfully do all things that lie in our power, and then may we stand still with the utmost assurance, to see the salvation of God, and for His arm to be revealed]. And again, I would further suggest the impropriety of the organization of bands or companies, by covenant or oaths, by penalties or secrecies; but let the time past of our experience and sufferings by the wickedness of Doctor Avard suffice and let our covenant be that of the Everlasting Covenant, as is contained in the Holy Writ and the things that God hath revealed unto us. Pure friendship always becomes weakened the very moment you undertake to make it stronger by penal oaths and secrecy. Your humble servant or servants, intend from henceforth to disapprobate everything that is not in accordance with the fullness of the Gospel of Jesus Christ, and is not of a bold, and frank, and upright nature. They will not hold their peace--as in times past when they see iniquity beginning to rear its head--for fear of traitors, or the consequences that shall follow by reproving those who creep in unawares, that they may get something with which to destroy the flock. We believe that the experience of the Saints in times past has been sufficient, that they will from henceforth be always ready to obey the truth without having men's persons in admiration because of advantage. It is expedient that we should be aware of such things; and we ought {304} always to be aware of those prejudices which sometimes so strangely present themselves, and are so congenial to human nature, against our friends, neighbors, and brethren of the world, who choose to differ from us in opinion and in matters of faith. Our religion is between us and our God. Their religion is between them and their God. There is a love from God that should be exercised toward those of our faith, who walk uprightly, which is peculiar to itself, but it is without prejudice; it also gives scope to the mind, which enables us to conduct ourselves with greater liberality towards all that are not of our faith, than what they exercise towards one another. These principles approximate nearer to the mind of God, because it is like God, or Godlike. Here is a principle also, which we are bound to be exercised with, that is, in common with all men, such as governments, and laws, and regulations in the civil concerns of life. This principle guarantees to all parties, sects, and denominations, and classes of religion, equal, coherent, and indefeasible rights; they are things that pertain to this life; therefore all are alike interested; they make our responsibilities one towards another in matters of corruptible things, while the former principles do not destroy the latter, but bind us stronger, and make our responsibilities not only one to another, but unto God also. Hence we say, that the Constitution of the United States is a glorious standard; it is founded in the wisdom of God. It is a heavenly banner; it is to all those who are privileged with the sweets of its liberty, like the cooling shades and refreshing waters of a great rock in a thirsty and weary land. It is like a great tree under whose branches men from every clime can be shielded from the burning rays of the sun. We, brethren, are deprived of the protection of its glorious principles, by the cruelty of the cruel, by those who only look for the time being, for pasturage like the beasts of the field, only to fill themselves; and forget that the "Mormons," as well as the Presbyterians, and those of every other class and description, have equal rights to partake of the fruits of the great tree of our national liberty. But notwithstanding we see what we see, and feel what we feel, and know what we know, yet that fruit is no less precious and delicious to our taste; we cannot be weaned from the milk, neither can we be driven from the breast; neither will we deny our religion because of the hand of oppression; but we will hold on until death. We say that God is true; that the Constitution of the United States is true; that the Bible is true; that the Book of Mormon is true; that the Book of Covenants is true; that Christ is true; that the ministering angels sent forth from God are true, and that we know that we have an house not made with hands eternal in the heavens, whose builder and maker is God; a consolation which our oppressors cannot {305} feel, when fortune, or fate, shall lay its iron hand on them as it has on us. Now, we ask, what is man? Remember, brethren, that time and chance happen to all men. We shall continue our reflections in our next. We subscribe ourselves, your sincere friends and brethren in the bonds of the everlasting Gospel, prisoners of Jesus Christ, for the sake of the Gospel and the Saints. We pronounce the blessings of heaven upon the heads of the Saints who seek to serve God with undivided hearts, in the name of Jesus Christ. Amen. Joseph Smith, Jun., Hyrum Smith, Lyman Wight, Caleb Baldwin, Alexander McRae. Footnotes: 1. Among others who called to see the Prophet in prison about this time was Mrs. Norman Bull; but apparently she was not allowed to have the coveted interview, and hence the prophet wrote to her. The letter here inserted appears in the manuscript history of the Church, but not until now has it been published. It is important as showing the frame of mind the Prophet was in, and his anxiety to administer comfort, and give helpful counsel to the Saints. 2. When the History of Joseph Smith was being published in the _Deseret News_, and the above part of the History was reached, Harlow Redfield sent the following communications to the Editors vindicating himself from the charge of aiding McLellin in his robberies. It appears in the _News_ of March 16, 1854. _To the Editor of The Deseret News_: Sir--In the History of Joseph Smith, published February 2, _News_ No. 5, I find my name associated with others, as aiding McLellin and others in plundering the house of Joseph Smith while in prison. This is incorrect. The excitement of those times was sufficient reason for the rumor going abroad incorrectly: I was at Hyrum Smith's house, rather by accident than design, in company with McLellin and Burr Riggs, at time when they took some books, etc., but was not with them when they went to Joseph's. Soon after the rumor got afloat; I explained the matter before the Council in Missouri satisfactorily, as I supposed, but some time after, an enemy, in my absence, again agitated the subject before the Conference in Nauvoo, which led to an inquiry before the High Council in presence of Joseph and Hyrum, and the subject appearing in its true light, Joseph instructed the Council to give me a certificate of acquittal, that would close every man's mouth. The following is the certificate, viz:-- "The High Council of the Church of Jesus Christ of Latter-day Saints met at Nauvoo, 20th October, 1840, to consider the case of Harlow Redfield, against whom certain accusations were brought at our last conference, in consequence of which, he was suspended, and his case referred to the High Council for decision. We being organized to investigate his case, when no charge was brought against him, nor did an implication appear, nor do we believe that a charge could be sustained against Elder Redfield. He volunteered confessions of certain inadvertent, imprudent, [but] no evil meaning acts, that he greatly sorrowed for, and asked forgiveness for his folly in such acts. This Council voted that Elder Redfield be forgiven, and restored to his former official state and standing, and to be in full fellowship, the same as if no evil insinuation had ever been brought against him; and that he take a transcript of these proceedings, to be signed by the Clerk of this meeting. "I hereby certify that the above is a true transcript of the proceedings and decision of the aforesaid case. "H. G. Sherwood." I will only add that I had before heard how that "poor Tray" got whipped for being in bad company, and it ought to have been a sufficient warning for me, and I trust it will be for the future. I remain your humble servant, Harlow Redfield. Provo, Feb. 7, 1854. 3. The following important communication of the Prophet and his fellow prisoners to the Church at large, and to Bishop Edward Partridge in particular, was written between the 20th and 25th of March. In the Prophet's history as published many years ago in current issues of the _Deseret News_ and _Millennial Star_ the communication is divided near the middle of it by reciting the few incidents happening between the 20th and 25th of March--the former being the date on which the letter was begun, the latter the date on which it was completed; but in this publication it is thought desirable that the letter be given without this division, and hence it appears under the date on which it was completed, _viz_, the 25th of March, 1839. The parts of the communication enclosed in brackets and double leaded were regarded of such special value that they were taken from this communication and placed in the Doctrine and Covenants and comprise sections cxxi, cxxi, cxxiii of that work. 4. This alludes to another effort to escape from prison besides the one related by Alexander McRae at pp. 257-8. {306} CHAPTER XXI. Stirring Scenes About Far West--The Escape Of The Prophet And His Fellow Prisoners. [Sidenote: Judge King's Anger.] _Thursday, April 4_.--Brothers Kimball and Turley called on Judge King, who was angry at their having reported the case to the governor, and, said he, "I could have done all the business for you properly, if you had come to me; and I would have signed the petition for all except Joe, and he is not fit to live." I bid Brothers Kimball and Turley to be of good cheer, "for we shall be delivered; but no arm but God's can deliver us now. Tell the brethren to be of good cheer and get the Saints away as fast as possible." Brothers Kimball and Turley were not permitted to enter the prison, and all the communication we had with them was through the grate of the dungeon. The brethren left Liberty on their return to Far West. _Friday, April 5_.--Brothers Kimball and Turley arrived at Far West. [Sidenote: Plot Against the Prophet's Life.] This day a company of about fifty men in Daviess county swore that they would never eat or drink, until they had murdered "Joe Smith." Their captain, William Bowman, swore, in the presence of Theodore Turley, that he would "never eat or drink, after he had seen Joe Smith, until he had murdered him." [Sidenote: The Truth of a Revelation Questioned.] Also eight men--Captain Bogart, who was the county judge, Dr. Laffity, John Whitmer, and five others--came into the committee's room [i. e. the room or office of the committee on removal] and presented to Theodore Turley the paper containing the revelation of July 8, 1838, [1] to Joseph Smith, directing the Twelve to take their leave of the Saints in {307} Far West on the building site of the Lords House on the 26th of April, to go to the isles of the sea, and then asked him to read it. Turley said, "Gentlemen, I am well acquainted with it." They said, "Then you, as a rational man, will give up Joseph Smith's being a prophet and an inspired man? He and the Twelve are now scattered all over creation; let them come here if they dare; if they do, they will be murdered. As that revelation cannot be fulfilled, you will now give up your faith." [Sidenote: Turley's Defense of the Prophet.] Turley jumped up and said, "In the name of God that revelation will be fulfilled." They laughed him to scorn. John Whitmer hung down his head. They said, "If they (the Twelve) come, they will get murdered; they dare not come to take their leave here; that is like all the rest of Joe Smith's d----n prophecies." They commenced on Turley and said, he had better do as John Corrill had done; "he is going to publish a book called 'Mormonism Fairly Delineated;' he is a sensible man, and you had better assist him." [Sidenote: Colloquy between Turley and John Whitmer.] Turley said, "Gentlemen, I presume there are men here who have heard Corrill say, that 'Mormonism' was true, that Joseph Smith was a prophet, and inspired of God. I now call upon you, John Whitmer: you say Corrill is a moral and a good man; do you believe him when he says the Book of Mormon is true, or when he says it is not true? There are many things published that they say are true, and again turn around and say they are false?" Whitmer asked, "Do you hint at me?" Turley replied, "If the cap fits you, wear it; all I know is that you have published to the world that an angel did present those plates to Joseph Smith." Whitmer replied: "I now say, I handled those plates; there were fine engravings on both sides. I handled them;" and he described how they were hung, and "they were shown to me by a supernatural power;" he acknowledged all. Turley asked him, "Why is not the translation now {308} true?" He said, "I could not read it [in the original] and I do not know whether it [i. e., the translation] is true or not." Whitmer testified all this in the presence of eight men. The committee [on removal of the Saints from Missouri] met, and Brother William Huntington made report of his journey to Liberty on business of the committee. [Sidenote: Land Sales and the Clothing of Prisoners.] The subject of providing some clothing for the prisoners at Richmond was discussed, and the propriety of sending two brethren to Liberty, to make sales of some lands, was taken up, and Elders H. G. Sherwood and Theodore Turley were appointed. A bill of clothing for the Richmond prisoners having been made up, was presented and given to those appointed to go to Liberty, that they might procure the goods on the sales of land. [Sidenote: The Prisoners Hurried into Daviess County.] _Saturday, April 6_.--Judge King evidently fearing a change of venue, or some movement on our part to escape his unhallowed persecution (and most probably expecting that we would be murdered on the way) hurried myself and fellow prisoners off to Daviess county, under a guard of about ten men, commanded by Samuel Tillery, deputy jailer of Clay county. We were promised that we should go through Far West, which was directly on our route, which our friends at that place knew, and expected us; but instead of fulfilling their promise, they took us around the city, and out of the direct course some eighteen miles; far from habitations, where every opportunity presented for a general massacre. [Sidenote: Peremptory Orders Considered.] This evening the committee (i. e. on removal) met in council. Prayer by Elder Kimball. The business of the council was the consideration of the order of the leaders of the Daviess mob, delivered this day to the Saints in Caldwell county, to leave before Friday next. {309} Resolved: To hire all teams that can be hired, to move the families of the Saints out of the county, to Tenny's Grove. Resolved: To send Henry G. Sherwood immediately to Illinois for assistance, in teams from the Saints there. The mission of Elders Sherwood and Turley to Liberty was deferred for the present. [Sidenote: Actions of the Committee.] _Sunday, April 7_.--The committee met in council at Brother Turley's. Brother Erastus Snow made a report of his visit to the judges at Jefferson city. A letter from the prisoners at Liberty was read and Daniel Shearer and Heber C. Kimball were appointed to see Mr. Hughes and get him to go to Daviess county and attend the sitting of the court there. We continued our travels across the prairie, while the brethren at Far West, anxious for our welfare, gave a man thirty dollars to convey a letter to us in Daviess county, and return an answer. [Sidenote: Arrival of the Prisoners in Daviess County.] _Monday, April 8_.--After a tedious journey--for our long confinement had enfeebled our bodily powers--we arrived in Daviess county, about a mile from Gallatin, where we were delivered into the hands of William Morgan, sheriff of Daviess county, with his guard, William Bowman, John Brassfield and John Pogue. The Liberty guard returned immediately, but became divided, or got lost on their way; a part of them arrived in Far West after dark, and got caught in the fence; and calling for help, Elder Markham went to their assistance and took them to the tavern. From them he got a letter I had written to the committee, informing them of our arrival in Daviess county. [Sidenote: Arrival of Stephen Markham in Gallatin.] _Tuesday, April 9_.--Our trial commenced before a drunken grand jury, Austin A. King, presiding judge, as drunk as the jury; for they were all drunk together. Elder Stephen Markham had been dispatched by the committee to visit us, and bring a hundred dollars that was sent by Elder Kimball, as we were destitute of means at that time. He left Far {310} West this morning, and swimming several streams he arrived among us in the afternoon, and spent the evening in our company. Brother Markham brought us a written copy of a statute which had passed the legislature, giving us the privilege of a change of venue on our own affidavit. [Sidenote: Judge Morin Favors the Prophet's Escape.] Judge Morin arrived from Mill Port, and was favorable to our escape from the persecution we were enduring, and spent the evening with us in prison, and we had as pleasant a time as such circumstances would permit, for we were as happy as the happiest; the Spirit buoyed us above our trials, and we rejoiced in each other's society. [Sidenote: The Examination of Witnesses.] _Wednesday, April 10_.--The day was spent in the examination of witnesses before the grand jury. Dr. Sampson Avard was one of the witnesses. Brother Markham was not permitted to give his testimony. Our guard went home, and Colonel William P. Peniston, Blakely, and others took their place. _Letter of Sidney Rigdon to the Prophet. Rigdon's Plans for the Impeachment of Missouri_. Quincy, Illinois, April 10, 1839. _To the Saints in Prison, Greeting_: In the midst of a crowd of business, I haste to send a few lines by the hand of Brother Mace, our messenger. We wish you to know that our friendship is unabating, and our exertions for your delivery, and that of the Church unceasing. For this purpose we have labored to secure the friendship of the governor of this state, with all the principal men in this place. In this we have succeeded beyond our highest anticipations. Governor Carlin assured us last evening, that he would lay our case before the legislature of this state, and have the action of that body upon it; and he would use all his influence to have an action which should be favorable to our people. He is also getting papers prepared signed by all the noted men in this part of the country, to give us a favorable reception at Washington, whither we shall repair forthwith, after having visited the Governor of Iowa, of whose friendship we have the strongest testimonies. We leave Quincy this day to visit him. Our plan of operation is to impeach the state of Missouri on an item of {311} the Constitution of the United States; that the general government shall give to each state a Republican form of government. Such a form of government does not exist in Missouri, and we can prove it. Governor Carlin and his lady enter with all the enthusiasm of their natures into this work, having no doubt but that we can accomplish this object. Our plan of operation in this work is, to get all the governors, in their next messages, to have the subject brought before the legislatures; and we will have a man at the capital of each state to furnish them with the testimony on the subject; and we design to be at Washington to wait upon Congress, and have the action of that body on it also; all this going on at the same time, and have the action of the whole during one session. Brother George W. Robinson will be engaged all the time between this and the next sitting of the legislatures, in taking affidavits, and preparing for the tug of war; while we will be going from state to state, visiting the respective governors, to get the case mentioned in their respective messages to legislatures, so as to have the whole going on at once. You will see by this that our time is engrossed to overflowing. The Bishops of the Church are required to ride and visit all scattered abroad, and to collect money to carry on this great work. Be assured, brethren, that operations of an all-important character are under motion, and will come to an issue as soon as possible. Be assured that our friendship is unabated for you, and our desires for your deliverance intense. May God hasten it speedily, is our prayer day and night. Yours in the bonds of affliction, Sidney Rigdon. To Joseph Smith, Jun., Hyrum Smith, Caleb Baldwin, Lyman Wight, Alexander McRae _Letter of Alanson Ripley to the Prophet_. [2] Quincy, Illinois, April 10, 1839. _Dear Brethren in Christ Jesus_: It is with feelings of no small moment that I take pen in hand to address you, the prisoners of Jesus Christ, and in the same faith of the {312} Gospel with myself--who are holden by the cords of malice and of hellish plottings against the just, and through the lifting up the heel against the Lord's anointed; but they shall soon fall and not rise again, for their destruction is sure; and no power beneath the heavens can save them. President Rigdon is wielding a mighty shaft against the whole host of foul calumniators and mobocrats of Missouri. Yesterday he spent part of the day with Governor Carlin of this state. President Rigdon told him that he was informed that Governor Boggs was calculating to take out a bench warrant for himself and others, and then make a demand of his excellency for them to be given up, to be taken back to Missouri for trial; and he was assured by that noble-minded hero, that if Mr. Boggs undertook the thing, he would get himself insulted. He also assured him that the people called "Mormons" should find a permanent protection in this state. He also solicited our people, one and all, to settle in this state, and if there could be a tract of country that would suit our convenience, he would use his influence for Congress to make a grant of it to us, to redress our wrongs, and make up our losses. We met last night in council of the whole, and passed some resolutions with respect to sending to the city of Washington. We are making every exertion possible that lies in our power, to accomplish that grand object upon which hangs our temporal salvation; and interwoven with this, our eternal salvation; and so closely allied to each other are they, that I want to see the head connected with the body again; and while we are enjoying one, let us be ripening for the other. But my heart says, Where is he whose lips used to whisper the words of life to us? Alas! he is in the hands of Zion's enemies. O Lord! crieth my heart, will not heaven hear our prayers, and witness our tears! Yes, saith the Spirit, thy tears are all remembered, and shall speedily be rewarded with the deliverance of thy dearly beloved brethren. But when I see the fearful apprehensions of some of our brethren, it causes me to mourn. One instance I will mention. When I arrived at Far West I made my mind known to some of the community, and told them that I wanted they should send a messenger to the jail to communicate with you; but my request was denied. They said that the Presidency was so anxious to be free once more, that they would not consider the danger the Church was in. They met in council and passed resolutions that myself, Amasa Lyman, and Watson Barlow, should leave Far West for Quincy forthwith. My spirit has been grieved ever since, so that I can hardly hold my peace; but there is a God in Israel that can blast the hellish desires and designs of that infernal banditti, whose hands have been imbrued in the blood of the martyrs and Saints. They wish to destroy the Church of {313} God; but their chain is short; there is just enough left to bind their own hands with. Dear brethren, I am at your service, and I await your counsel at Quincy, and shall be happy to grant you the desire of your hearts. I am ready to act. Please to give me all the intelligence that is in your power. If you take a change of venue, let me know what county you will come to, and when, as near as possible, and what road you will come; for I shall be an adder in the path. Yes, my dear brethren, God Almighty will deliver you. Fear not, for your redemption draweth near; the day of pour deliverance is at hand. Dear brethren, I have it in my heart to lay my body in the sand, or deliver you from your bonds; and my mind is intensely fixed on the latter. Dear brethren, you will be able to judge of the spirit that actuates my breast; for when I realize your sufferings, my heart is like wax before the fire; but when I reflect upon the cause of your afflictions, it is like fire in my bones, and burns against your enemies, and I never can be satisfied, while there is one of them to stand against a wall, or draw a sword, or pull a trigger. My sword has never been sheathed in peace, for the blood of David W. Patten and those who were butchered at Haun's Mill, crieth for vengeance from the ground. Therefore, hear O ye heavens! and write it, O ye recording angels! bear the tidings ye flaming seraphs! that I from this day declare myself the avenger of the blood of those innocent men, and of the innocent cause of Zion, and of her prisoners; and I will not rest until they are as free, who are in prison, as I am. Your families are all well and in good spirits. May the Lord bless you all. Amen. Brother Amasa Lyman and Watson Barlow join in saying, Our hearts are as thy heart. Brother Joseph, if my spirit is wrong, for God's sake correct it. Brethren, be of good cheer, for we are determined, as God liveth, to rescue you from that hellish crowd, or die in the furrow. We shall come face foremost. Alanson Ripley. N. B.--S. B. Crockett says he has been once driven but not whipped; Brother Brigham Young sends his best respects to you all. A. R. _Thursday April 11_.-- _Letter of Don Carlos Smith to His Brother, Hyrum Smith_. _Brother Hyrum_: After reading a line from you to myself, and one to father, which {314} awakens all the feelings of tenderness and brotherly affection that one heart is capable of containing, I sit down in haste to answer it. My health and that of my family is good; mother and Lucy have been very sick, but are getting better. Your families are in better health now than at any other period since your confinement. Brother Hyrum, I am in hopes that my letter did not increase your trouble, for I know that your affliction is too great for human nature to bear; and if I did not know that there was a God in heaven, and that His promises are sure and faithful, and that He is your friend in the midst of all your trouble, I would fly to your relief, and either be with you in prison, or see you breathe free air--air too that had not been inhaled and corrupted by a pack of ruffians, who trample upon virtue and innocence with impunity; and are not even satisfied with the property and blood of the Saints, but must exult over the dead. You both have my prayers, my influence and warmest feelings, with a _fixed determination_, if it should so be that you should be destroyed, to _avenge_ your blood four fold. Joseph must excuse me for not writing to him at this time. Give my love to all the prisoners. Write to me as often as you can, and do not be worried about your families. Yours in affliction as well as in peace. Don C. Smith. _Letter of Agnes Smith to Hyrum and Joseph Smith_. _Beloved Brothers, Hyrum and Joseph_: By the permit of my companion, I write a line to show that I have not forgotten you; neither do I forget you; for my prayer is to my Heavenly Father for your deliverance. It seems as though the Lord is slow to hear the prayers of the Saints. But the Lord's ways are not like our ways; therefore He can do better than we ourselves. You must be comforted, Brothers Hyrum and Joseph, and look forward for better days. Your little ones are as playful as little lambs; be comforted concerning them, for they are not cast down and sorrowful as we are; their sorrows are only momentary but ours continual. May the Lord bless, protect, and deliver you from all your enemies and restore you to the bosom of your families, is the prayer of Agnes M. Smith. To Hyrum and Joseph Smith, Liberty, Missouri. [Sidenote: Attempt upon the Life of Stephen Markham.] The examination of witnesses was continued, and Elder Markham was permitted to give his testimony. After he had closed, Blakely, one of the guard, came in and said to Markham, that he wanted to speak to him. Brother {315} Markham walked out with him, and around the end of the house when Blakely called out, "---- you ---- old Mormon; I'll kill you;" and struck at Markham with his fist and then with a club. Markham took the club from him and threw it over the fence. There were ten of the mob who immediately rushed upon Markham to kill him, Colonel William P. Peniston, captain of the guard, being one of the number. But Markham told them he could kill the whole of them at one blow apiece, and drove them off. The court and grand jury stood and saw the affray, and heard the mob threaten Markham's life, by all the oaths they could invent, but they took no cognizance of it. [Sidenote: A "True Bill" Found against the Prisoners.] The ten mobbers went home after their guns to shoot Markham, and the grand jury brought in a bill for "murder, treason, burglary, arson, larceny, theft, and stealing," against Lyman Wight, Alexander McRae, Caleb Baldwin, Hyrum Smith and myself. [Sidenote: Meeting of the Committee on Removal.] This evening the committee [on removal] assembled at Daniel Shearer's. After prayer by Brother James Newberry, he was ordained an Elder on the recommendation of Elder Heber C. Kimball, under the hands of Hiram Clark and William Huntington. Elder Kimball reported that Jessie P. Maupin, the thirty-dollar messenger they had sent to us, had returned; that the prisoners were well and in good spirits. [Sidenote: Sale of Jackson County Lands.] Brother Rogers who had returned from Jackson county, reported that he had sold all the lands in Jackson. Elder Kimball was requested to attend a meeting of the Daviess county officials tomorrow, and as an individual, mention the case of the committee [on removal] and the brethren generally, and learn their feelings, whether they would protect the brethren from the abuse of the mob, in case they came {316} immediately to drive them out, as they had recently threatened. [Sidenote: Vision of the Prophet for Markham's safety.] During this night the visions of the future were opened to my understanding; when I saw the ways and means and near approach of my escape from imprisonment, and the danger that my beloved Brother Markham was in. I awoke Brother Markham, and told him if he would rise very early and not wait for the judge and lawyers, as he had contemplated doing, but rise briskly, he would get safe home, almost before he was aware of it; and if he did not the mob would shoot him on the way; and I told him to tell the brethren to be of good cheer, but lose no time in removing from the country. [Sidenote: Escape of Markham.] _Friday, April 12_.--This morning Brother Markham arose at dawn of day, and rode rapidly towards Far West where he arrived before nine a. m. The mobbers pursued to shoot him, but did not overtake him. This day I received the following letter: _Jacob Stolling's Communication to the Prophet_. Dear Sir:--Enclosed I send you the receipt which I promised; and if you will pay the necessary attention to it, it will be a benefit to the Church and to me; and I think with a little attention on your part, they can be produced; and any person who will deliver them at any point in the state, so I can get them, I will compensate them well, as I know you feel deeply interested in the welfare of the Church; and when you consider it will add to their character, and look upon it in a proper light, you will spare no pains in assisting me in the recovery of those books. Yours, etc., in haste, Jacob Stollings. To Joseph Smith, Jun., Diahman. Gallatin, Daviess County, Missouri, April 12, 1839. Know all men by these presents--That I, Jacob Stollings, have this day agreed with Joseph Smith, Jun., to release all members of the Mormon Church, from any and all debts due to me from them for goods sold to them by me at Gallatin during the year 1838, on the following condition, viz.: That said Joseph Smith, Jun., return or cause to be {317} returned to me the following books--one ledger, three day books, and one day book of groceries, which was taken from my store in Gallatin when said store was burned. And if said books are returned to me within four months, this shall be a receipt in full, to all intents and purposes, against any debt or debts due from said Mormons to me on said books; but if not returned, this is to be null and void. Given under my hand this day and date before written. Jacob Stollings. Attest, J. Lynch. [Sidenote: The Prophet's Comments.] A curious idea, that I who had been a prisoner many months should be called upon to hunt up lost property, or property most likely destroyed by the mob; but it is no more curious than a thousand other things that have happened; and I feel to do all I can to oblige any of my fellow creatures. _Isaac Galland's Communication to the Quincy Argus_. Commerce, Illinois, April 12, 1839. Messrs. Editors:--Enclosed I send you a communication from Governor Lucas of Iowa territory. If you think the publication thereof will in any way promote the cause of justice, by vindicating the slandered reputation of the people called "Mormons," from the ridiculous falsehoods which the malice, cupidity and envy of their murderers in Missouri have endeavored to heap upon them, you are respectfully solicited to publish it in the _Argus_. The testimony of Governor Lucas as to the good moral character of these people, I think will have its deserved influence upon the people of Illinois, in encouraging our citizens in their humane and benevolent exertions to relieve this distressed people, who are now wandering in our neighborhoods without comfortable food, raiment, or a shelter from the pelting storm. I am, gentlemen, very respectfully, Your obedient servant, Isaac Galland. _Letter of Robert Lucas, Governor of the Territory of Iowa, Respecting the Manner in Which the Saints Might Hope to be Received and Treated in Iowa_. Executive Office, Iowa, Burlington, March, 1839. Dear Sir:--On my return to this city, after a few weeks' absence in the interior of the territory, I received your letter of the 25th ultimo, in which you give a short account of the sufferings of the people called Mormons and ask "whether they could be permitted to purchase lands {318} and settle upon them, in the territory of Iowa, and there worship Almighty God according to the dictates of their own consciences, secure from oppression," etc. In answer to your inquiry, I would say that I know of no authority that can constitutionally deprive them of this right. They are citizens of the United States, and are entitled to all the rights and privileges of other citizens. The 2nd section of the 4th Article of the Constitution of the United States (which all are solemnly bound to support) declares that "the citizens of each state shall be entitled to all the privileges and immunities of citizens of the several states." This privilege extends in full force to the territories of the United States. The first amendment to the Constitution of the United States, declares that "Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof." The ordinance of Congress of the 13th July, 1787, for the government of the territory northwest of the river Ohio, secures to the citizens of said territory, and the citizens of the states thereafter to be formed therein, certain privileges which were by the late Act of Congress organizing the territory of Iowa, extended to the citizens of this territory. The first fundamental Article in the Ordinance, which is declared to be forever unalterable, except by common consent, reads as follows, to wit: "No person demeaning himself in a peaceable and orderly manner, shall ever be molested on account of his mode of worship or religious sentiment in said territory." These principles I trust will ever be adhered to in the territory of Iowa. They make no distinction between religious sects. They extend equal privileges and protection to all; each must rest upon its own merits, and will prosper in proportion to the purity of its principles, and the fruit of holiness and piety produced thereby. With regard to the peculiar people mentioned in your letter, I know but little. They had a community in the northern part of Ohio for several years; and I have no recollection of ever having heard in that state of any complaints against them for violating the laws of the country. Their religious opinions I consider have nothing to do with our political transactions. They are citizens of the United States, and are entitled to the same political rights and legal protection that other citizens are entitled to. The foregoing are briefly my views on the subject of your inquiries. With sincere respect, I am your obedient servant, Robert Lucas. To Isaac Galland, Esq., Commerce, Illinois. {319} _Saturday, April 13_.--Elder Markham went to Independence to close the business of the Church in that region. [Sidenote: Activity of the Committee on Removal.] _Sunday, April 14_.--The committee [on removal] in council resolved to send Sisters Fosdick and Meeks, and Brother William Monjar and another family, with Brothers Jones, Burton, and Barlow's teams, which had recently arrived at Quincy. The committee moved thirty-six families into Tenney's Grove, about twenty-five miles from Far West; and a few men were appointed to chop wood for them, while Brother Turley was to furnish them with meal and meat, until they could be removed to Quincy. The corn was ground at the committee's horse mill, in Far West. Elder Kimball was obliged to secrete himself in the cornfields during the day, and was in at night counseling the committee and brethren. [Sidenote: The Prophet and Fellow Prisoners Start for Boone county.] _Monday, April 15_.--Having procured a change of venue we started for Boone county, and were conducted to that place by a strong guard. This evening the committee [on removal] met to make arrangements concerning teams and the moving of the few families who yet remained at Far West. _Letter of Elias Higbee to Joseph Smith, Jun., and Fellow Prisoners_. Tuesday, Quincy, April 16, 1839. _To Joseph Smith, Jun., and others, Prisoners in Liberty or Elsewhere, Greeting_: Dear Brethren In Affliction:--Through the mercy and providence of God, I am here alive, and in tolerable health, as also are all of your families, as far as I know, having heard from them lately, and having seen Sister Emma yesterday. Brethren, I have sorrow of heart when I think of your great sufferings by that ungodly mob which has spread such desolation and caused so much suffering among us. I often reflect on the scenes which we passed through together; the course we pursued; the counselings we had; the results which followed, when harassed, pressed on every side {320} insulted and abused by that lawless banditti; and I am decidedly of opinion that the hand of the Great God hath controlled the whole business for purposes of His own, which will eventually work out good for the Saints (I mean those who are worthy of the name). I know that your intentions, and the intentions of all the worthy Saints, have been pure, and tending to do good to all men, and to injure no man in person or property, except we were forced to it in defense of our lives. Brethren, I am aware that I cannot wholly realize your sufferings; neither can any other person who has not experienced the like afflictions; but I doubt not for a moment, neither have I ever doubted for a moment, that the same God which delivered me from their grasp (though narrowly) will deliver you. I staid near Far West for about three weeks, being hunted by them almost every day; and as I learned, they did not intend to give me the chance of a trial, but put an end to me forthwith, I went for my horse and left the wicked clan and came off. Francis [3] is with his uncle in Ohio. I received a letter lately from him; he is strong in the faith. I now live in the Big-Neck-Prairie, on the same farm with President Rigdon, who is here with me and waiting for me with his riding dress on, to go home. So I must necessarily close, praying God to speedily deliver you, and bless you. From yours in the bonds of the everlasting love, Elias Higbee. [Sidenote: The Prophet's Reasons for Escaping from the Officers of the Law.] This evening our guard got intoxicated. We thought it a favorable opportunity to make our escape; knowing that the only object of our enemies was our destruction; and likewise knowing that a number of our brethren had been massacred by them on Shoal Creek, amongst whom were two children; and that they sought every opportunity to abuse others who were left in that state; and that they were never brought to an account for their barbarous proceedings, which were winked at and encouraged by those in authority. We thought that it was necessary for us, inasmuch as we loved our lives, and did not wish to die by the hand of murderers and assassins; and inasmuch as we loved our families and friends, to deliver ourselves from our enemies, and from that land of tyranny and oppression, and again take our stand among a people {321} in whose bosoms dwell those feelings of republicanism and liberty which gave rise to our nation: feelings which the inhabitants of the State of Missouri were strangers to. Accordingly, we took advantage of the situation of our guard and departed, and that night we traveled a considerable distance. [4] {322} _Wednesday, April 17_.--We prosecuted our journey towards Illinois, keeping off from the main road as much as possible, which impeded our progress. [Sidenote: Elder Kimball's Warning to the Committee.] _Thursday, April 18_.--This morning Elder Kimball went into the committee room and told the committee [on removal] to wind up their affairs and be off, or their lives would be taken. Stephen Markham had gone over the Missouri river on business. Elders Turley and Shearer were at Far West. [Sidenote: Attack on Theodore Turley.] Twelve men went to Elder Turley's with loaded rifles to shoot him. They broke seventeen clocks into match wood. They broke tables, smashed in the windows; while Bogart (the county judge) looked on and laughed. One Whitaker threw iron pots at Turley, one of which hit him on the shoulder, at which Whitaker jumped and laughed like a madman. The mob shot down cows while the girls were milking them. The mob threatened to send the committee "to hell jumping," and "put daylight through them." [Sidenote: The Mob's Assault on Elder Kimball.] The same day, previous to the breaking of the clocks, some of the same company met Elder Kimball on the public square in Far West, and asked him if he was a "---- Mormon;" he replied, "I am a Mormon." "Well, ---- ---- you, we'll blow your brains out, you ---- ---- Mormon," and tried to ride over him with their horses. This was in the presence of Elias Smith, Theodore Turley, and others of the committee. [Sidenote: The Mob Loots Far West.] The brethren gathered up what they could and left Far West in one hour; and the mob staid until they left, then plundered thousands of dollars' worth of property which had been left by the exiled brethren and sisters to help the poor to remove. One mobber rode up, and finding no convenient place {323} to fasten his horse, shot a cow that was standing near, and while the poor animal was yet struggling in death, he cut a strip of her hide from her nose to the tip of her tail, this he tied round a stump, to which he fastened his halter. [Sidenote: The Loss of Records, Accounts, etc.] During the commotion this day, a great portion of the records of the committee, accounts, history, etc., were destroyed or lost, so that but few definite items can be registered in their place. [Sidenote: Flight of the Saints _via_ Missouri River.] When the Saints commenced removing from Far West they shipped as many families and goods as possible at Richmond to go down the Missouri river to Quincy, Illinois. This mission was in charge of Elder Levi Richards and Reuben Hedlock, who were appointed by the committee. I continued on my journey with my brethren towards Quincy. [Sidenote: Assistance for the Poor.] Elder David W. Rogers made a donation of money to remove the poor from Missouri. The brethren and sisters who had arrived in Illinois were beginning to write of their sufferings and losses in Missouri. The statement of Sister Amanda Smith, written by her own hand, I will here insert: _Narrative of Amanda Smith Respecting the Massacre at Haun's Mills_. _To whom this may come_: I do hereby certify that my husband, Warren Smith, in company with several other families, was moving [in 1838] from Ohio to Missouri. We came to Caldwell county. Whilst we were traveling, minding our own business, we were stopped by a mob; they told us that if we went another step, they would kill us all. They took our guns from us (as we were going into a new country, we took guns along with us); they took us back five miles, placed a guard around us, kept us three days, and then let us go. I thought--is this our boasted land of liberty? for some said we must deny our faith, or they would kill us; others said, we should die at any rate. The names of this mob, or the heads, were Thomas O'Brien, county {324} clerk; Jefferson Brien, William Ewell, Esq., and James Austin, all of Livingston county. After they let us go we traveled ten miles, came to a small town composed of one grist mill, one saw mill, and eight or ten houses belonging to our brethren; there we stopped for the night. A little before sunset a mob of three hundred came upon us. The men hallooed for the women and children to run for the woods; and they ran into an old blacksmith's shop, for they feared, if we all ran together, they would rush upon us and kill the women and children. The mob fired before we had time to start from our camp. Our men took off their hats and swung them, and cried "quarters" until they were shot. The mob paid no attention to their cries nor entreaties, but fired alternately. I took my little girls, my boy I could not find, and started for the woods. The mob encircled us on all sides but the brook. I ran down the bank, across the mill-pond on a plank, up the hill into the bushes. The bullets whistled around me all the way like hail, and cut down the bushes on all sides of us. One girl was wounded by my side, and fell over a log, and her clothes hung across the log; and they shot at them, expecting they were hitting her; and our people afterwards cut out of that log twenty bullets. I sat down and witnessed the dreadful scene. When they had done firing, they began to howl, and one would have thought that all the infernals had come from the lower regions. They plundered the principal part of our goods, took our horses and wagons, and ran off howling like demons. I came down to view the awful sight. Oh horrible! My husband, and one son ten years old, lay lifeless upon the ground, and one son seven years old, wounded very badly. The ground was covered with the dead. These little boys crept under the bellows in the shop; one little boy of ten years had three wounds in him; he lived five weeks and died; he was not mine. Realize for a moment the scene! It was sunset; nothing but horror and distress; the dogs filled with rage, howling over their dead masters; the cattle caught the scent of the innocent blood, and bellowed; a dozen helpless widows, thirty or forty fatherless children, crying and moaning for the loss of their fathers and husbands; the groans of the wounded and dying were enough to have melted the heart of anything but a Missouri mob. There were fifteen dead, and ten wounded: two died the next day. There were no men, or not enough to bury the dead; so they were thrown into a dry well and covered with dirt. The next day the mob came back. They told us we must leave the state forthwith, or be killed. It was cold weather, and they had our teams and clothes, our husbands {325} were dead or wounded. I told them they might kill me and my children, and welcome. They sent word to us from time to time that if we did not leave the state, they would come and kill us. We had little prayer meetings. They said if we did not stop them they would kill every man, woman and child. We had spelling schools for our little children; they said if we did not stop them they would kill every man, woman and child. We did our own milking, got our own wood; no man to help us. I started the first of February for Illinois, without money, (mob all the way), drove my own team, slept out of doors. I had five small children; we suffered hunger, fatigue and cold; for what? For our religion, where, in a boasted land of liberty, "Deny your faith or die," was the cry. I will mention some of the names of the heads of the mob: two brothers by the name of Comstock, William Mann, Benjamin Ashley, Robert White, one by the name of Rogers, who took an old scythe and cut an old white-headed man all to pieces. [Thomas McBride.] I wish further also to state, that when the mob came upon us (as I was told by one of them afterwards), their intention was to kill everything belonging to us, that had life; and that after our men were shot down by them, they went around and shot all the dead men over again, to make sure of their death. I now leave it with this Honorable Government [the United States] to say what my damages may be, or what they would be willing to see their wives and children slaughtered for, as I have seen my husband, son and others. I lost in property by the mob--to goods stolen, fifty dollars; one pocketbook, and fifty dollars cash notes; damage of horses and time, one hundred dollars; one gun, ten dollars; in short, my all. Whole damages are more than the State of Missouri is worth. Written by my own hand, this 18th day of April, 1839. Amanda Smith. Quincy, Adams County, Illinois. Thus are the cries of the widows and the fatherless ascending to heaven. How long, O Lord, wilt thou not avenge the blood of the Saints? [5] _Friday, April 19_.--Elders Turley and Clark had traveled but a few miles from Far West when an axle-tree broke, {326} and Brother Clark had to go to Richmond after some boxes, which delayed them some days. _Saturday, April 20_.--The last of the Saints left Far West. _Sunday, April 21_.--I had still continued my journey. Footnotes: 1. See Doctrine and Covenants, sec. cxviii. 2. It must be remembered that this letter was written under very great stress of feeling, and that accounts for its general harshness. It should also be remembered that as Edmund Burke said a long while ago--and it is now accepted as a trucism--"It is not fair to judge of the temper or disposition of any man, or any set of men when they are composed and at rest, from their conduct or their expressions in a state of disturbance and irritation." 3. This refers to Francis M. Higbee, son of Elias Higbee. 4. Undoubtedly the guards, and for matter of that Judge Birch himself, and also the ex-sheriff of Daviess county, William Bowman, connived at the escape of the prisoners. The story of the escape was afterwards told in detail by Hyrum Smith, as follows: "They got us a change of venue form Daviess to Boone county, and a mittimus was made out by the pretended Judge Birch, without date, name, or place. They [the court officials at Gallatin] fitted us out with a two horse wagon, a horse and four men, besides the sheriff, to be our guard. There were five of us that started from Gallatin, the sun about two hours high, and went as far as Diahman that evening, and stayed till morning. There we bought two horses of the guard, and paid for one of them in our clothing which we had with us, and for the other we gave our note. We went down that day as far as Judge Morin's, a distance of some four or five miles. There we stayed until the next morning, when we started on our journey to Boone county, and traveled on the road about twenty miles distance. There we bought a jug of whisky, with which we treated the company, and while there the sheriff showed us the mittimus before referred to, without date or signature, and said that Judge Birch told him never to carry us to Boone county, and never to show the mittimus; and, said he, I shall take good drink of grog, and go to bed, and you may do as you have a mind to. Three others of the guards drank pretty freely of the whisky, sweetened with honey. They also went to bed, and were soon asleep and the other guard went along with us, and helped to saddle the horses. Two of us mounted the horses, and the other three started on foot, and we took our change of venue for the State of Illinois; and in the course of nine or ten days arrived safely at Quincy, Adams county, where we found our families in a state of poverty, although in good health." (From the affidavit of Hyrum Smith before the municipal court of Nauvoo, given July 1, 1843.) The name of the sheriff in charge of the prisoners was William Morgan, and upon his return to Gallatin both he and the ex-sheriff, William Bowman, who was suspected of complicity in the escape of the prisoners, received harsh treatment at the hands of the citizens of that place. The story is told in the "History of Daviess County," published by Birdsall & Dean, 1882, as follows: "The prisoners took change of venue to Boone county, and the Daviess county officers started with the prisoners to their destination in Boone county. Some of the prisoners having no horses, William Bowman, the first sheriff of Daviess county, [and now ex-sheriff], furnished the prisoners three horses, and they left in charge of William Morgan, the sheriff of the county. The sheriff alone returned on horseback, the guard who accompanied him returning on foot, or riding and tying by turns. The sheriff reported that the prisoners had all escaped in the night, taking the horses with them, and that a search made for them proved unavailing. The people of Gallatin were greatly exercised, and they disgraced themselves by very ruffianly conduct. They rode the sheriff on a rail, and Bowman was dragged over the square by the hair of the head. The men guilty of these dastardly acts, accused sheriff Morgan and ex-Sheriff Bowman of complicity in the escape of the Mormon leaders; that Bowman furnished the horses, and that Morgan allowed them to escape, and both got well paid for their treachery. The truth of history compels us to state that the charges were never sustained by any evidence adduced by the persons who committee this flagrant act of mob law."--See above named history, page 206. 5. The number of killed and wounded in the tragedy at Haun's Mills, [according to information supplied by the late Church Historian, Franklin D. Richards, to the "National Historical Company," St. Louis, Missouri, which issued a history of Caldwell and Livingston counties, in 1886], are seventeen of the former and thirteen of the latter; and their names are given as follows: Killed. Thomas McBride, Levi N. Merrick, Elias Benner, Josiah Fuller, Benjamin Lewis, Alexander Campbell, George S. Richards, William Napier, Augustine Harner, Simon Cox, Hiram Abbott, John York, John Lee, John Myers, Warren Smith, Sardius Smith, aged 10, Charles Merrick, aged 9. Wounded. Isaac Laney, Nathan K. Knight, Jacob Myers, George Myers, William Yokum, Tarlton Lewis, Jacob Haun, (founder of the Mills), Jacob Foutz, Jacob Potts, Charles Jimison, John Walker, Alma Smith, Aged 7 years. A young Mormon woman, Miss Mary Stedwell, was shot through the hand, as she was running to the woods. Following this statement concerning the killed and wounded among the Saints, the history above referred to, also says: "The militia, or Jennings' men, had but three men wounded, and none killed. John Renfrow, now [1886] living in Ray County, had a thumb shot off. Allen England, a Daviess county man, was severely wounded in the thigh, and the other wounded man was named Hart. "_Dies irae_! What a woeful day this had been to Haun's Mills! What a pitiful scene was there when the militia rode away upon the conclusion of their bloody work! The wounded men had been given no attention, and the bodies of the slain were left to fester and putrify in the Indian summer temperature, warm and mellowing. The widows and orphans of the dead came timidly and warily forth from their hiding places as soon as the troops left, and as they recognized one a husband, another a father, another a son, another a brother among the bloody corpses, the wailings of grief and terror that went up were pitiful and agonizing. All that night they were alone with their dead. A return visit of Jennings' men to complete the work of 'extermination' had been threatened and was expected. Verily, the experience of the poor survivors of the Haun's Mills affair was terrible; no wonder that they long remember it."--History of Caldwell and Livingston Counties, Missouri. National Historical Company, 1886. {327} CHAPTER XXII. The Prophet's Account Of His Experiences In Missouri--Fulfillment Of A Prophetic Revelation--Complete Exodus Of The Saints From Missouri. [Sidenote: The Prophet and Companions Continue their Flight.] _Monday, April 22_.--We continued on our journey, both by night and by day; and after suffering much fatigue and hunger, I arrived in Quincy, Illinois, amidst the congratulations of my friends, and the embraces of my family, whom I found as well as could be expected, considering what they had been called to endure. Before leaving Missouri I had paid the lawyers at Richmond thirty-four thousand dollars in cash, lands, etc.; one lot which I let them have, in Jackson county, for seven thousand dollars, they were soon offered ten thousand dollars for it, but would not accept it. For other vexatious suits which I had to contend against the few months I was in this state, I paid lawyers' fees to the amount of about sixteen thousand dollars, making in all about fifty thousand dollars, for which I received very little in return; for sometimes they were afraid to act on account of the mob, and sometimes they were so drunk as to incapacitate them for business. But there were a few honorable exceptions. [Sidenote: The Leading Characters in the Persecutions of the Saints.] Among those who have been the chief instruments and leading characters in the cruel persecutions against the Church of Latter-day Saints, the following stand conspicuous, viz.: Generals Clark, Wilson and Lucas, Colonel Price, and Cornelius Gillium; Captain Bogart also, whose zeal in the cause of oppression and injustice was unequalled, and whose delight has been to rob, murder, and {328} spread devastation among the Saints. He stole a valuable horse, saddle, and bridle from me, which cost two hundred dollars, and then sold the same to General Wilson. On understanding this, I applied to General Wilson for the horse, who assured me, upon the honor of a gentleman and an officer, that I should have the horse returned to me; but this promise has not been fulfilled. [Sidenote: Part of Governor Boggs in the Persecutions.] All the threats, murders, and robberies, which these officers have been guilty of, are entirely overlooked by the executive of the state; who, to hide his own iniquity, must of course shield and protect those whom he employed to carry into effect his murderous purposes. [Sidenote: Treatment of the Prophet by the Mob.] I was in their hands, as a prisoner, about six months; but notwithstanding their determination to destroy me, with the rest of my brethren who were with me, and although at three different times (as I was informed) we were sentenced to be shot, without the least shadow of law (as we were not military men), and had the time and place appointed for that purpose, yet through the mercy of God, in answer to the prayers of the Saints, I have been preserved and delivered out of their hands, and can again enjoy the society of my friends and brethren, whom I love, and to whom I feel united in bonds that are stronger than death; and in a state where I believe the laws are respected, and whose citizens are humane and charitable. [Sidenote: Calm Assurance of the Prophet Respecting his own Safety.] During the time I was in the hands of my enemies, I must say, that although I felt great anxiety respecting my family and friends, who were so inhumanly treated and abused, and who had to mourn the loss of their husbands and children who had been slain, and, after having been robbed of nearly all that they possessed, were driven from their homes, and forced to wander as strangers in a strange country, in order that they might save themselves and their little ones from the destruction they were threatened {329} with in Missouri, yet as far as I was concerned, I felt perfectly calm, and resigned to the will of my Heavenly Father. I knew my innocence as well as that of the Saints, and that we had done nothing to deserve such treatment from the hands of our oppressors. Consequently, I could look to that God who has the lives of all men in His hands, and who had saved me frequently from the gates of death, for deliverance; and notwithstanding that every avenue of escape seemed to be entirely closed, and death stared me in the face, and that my destruction was determined upon, as far as man was concerned, yet, from my first entrance into the camp, I felt an assurance that I, with my brethren and our families, should be delivered. Yes, that still small voice, which has so often whispered consolation to my soul, in the depths of sorrow and distress, bade me be of good cheer, and promised deliverance, which gave me great comfort. [1] And although the heathen raged, and the people imagined vain things, yet the Lord of Hosts, the God of Jacob was my refuge; and when I cried unto Him in the day of trouble, He delivered me; for which I call upon my soul, and all that is within me, to bless and praise His holy name. For although I was "troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed." [Sidenote: Deportment of the Saints.] The conduct of the Saints, under their accumulated wrongs and sufferings, has been praiseworthy; their courage in defending their brethren from the ravages of the mobs; their attachment to the cause of truth, under circumstances the most trying and distressing which humanity can possibly endure; their love to each other; their readiness to afford assistance to me and my brethren who were confined in a dungeon; their sacrifices in leaving Missouri, and assisting the poor widows and orphans, and securing them houses in a more hospitable {330} land; all conspire to raise them in the estimation of all good and virtuous men, and has secured them the favor and approbation of Jehovah, and a name as imperishable as eternity. And their virtuous deeds and heroic actions, while in defense of truth and their brethren, will be fresh and blooming when the names of their oppressors shall be either entirely forgotten, or only remembered for their barbarity and cruelty. Their attention and affection to me, while in prison, will ever be remembered by me; and when I have seen them thrust away and abused by the jailer and guard, when they came to do any kind offices, and to cheer our minds while we were in the gloomy prison-house, gave me feelings which I cannot describe; while those who wished to insult and abuse us by their threats and blasphemous language, were applauded, and had every encouragement given them. [Sidenote: Sure Reward of the Faithful Saints.] However, thank God, we have been delivered. And although some of our beloved brethren have had to seal their testimony with their blood, and have died martyrs to the cause of truth-- Short though bitter was their pain, Everlasting is their joy. Let us not sorrow as "those without hope;" the time is fast approaching when we shall see them again and rejoice together, without being afraid of wicked men. Yes, those who have slept in Christ, shall He bring with Him, when He shall come to be glorified in His Saints, and admired by all those who believe, but to take vengeance upon His enemies and all those who obey not the Gospel. At that time the hearts of the widows and fatherless shall be comforted, and every tear shall be wiped from their faces. The trials they have had to pass through shall work together for their good, and prepare them for the society of those who have come up out of great {331} tribulation, and have washed their robes and made them white in the blood of the Lamb. [Sidenote: The Saints not to Marvel at Persecution.] Marvel not, then, if you are persecuted; but remember the words of the Savior: "The servant is not above his Lord; if they have persecuted me, they will persecute you also;" and that all the afflictions through which the Saints have to pass, are the fulfillment of the words of the Prophets which have spoken since the world began. We shall therefore do well to discern the signs of the times as we pass along, that the day of the Lord may not "overtake us as a thief in the night." Afflictions, persecutions, imprisonments, and death, we must expect, according to the scriptures, which tell us that the blood of those whose souls were under the altar could not be avenged on them that dwell on the earth, until their brethren should be slain as they were. [Sidenote: The Crime of Missouri to be Viewed in the Light of the Civilized Age in which it was Committed.] If these transactions had taken place among barbarians, under the authority of a despot, or in a nation where a certain religion is established according to law, and all others proscribed, then there might have been some shadow of defense offered. But can we realize that in a land which is the cradle of liberty and equal rights, and where the voice of the conquerors who had vanquished our foes had scarcely died away upon our ears, where we frequently mingled with those who had stood amidst "the battle and the breeze," and whose arms have been nerved in the defense of their country and liberty, whose institutions are the theme of philosophers and poets, and held up to the admiration of the whole civilized world--in the midst of all these scenes, with which we were surrounded, a persecution the most unwarrantable was commenced, and a tragedy the most dreadful was enacted, by a large portion of the inhabitants of one of those free and sovereign states which comprise this vast Republic; and a deadly blow was struck at the institutions for {332} which our fathers had fought many a hard battle, and for which many a patriot had shed his blood. Suddenly was heard, amidst the voice of joy and gratitude for our national liberty, the voice of mourning, lamentation and woe. Yes! in this land, a mob, regardless of those laws for which so much blood had been spilled, dead to every feeling of virtue and patriotism which animated the bosom of freemen, fell upon a people whose religious faith was different from their own, and not only destroyed their homes, drove them away, and carried off their property but murdered many a free-born son of America--a tragedy which has no parallel in modern, and hardly in ancient, times; even the face of the red man would be ready to turn pale at the recital of it. It would have been some consolation, if the authorities of the state had been innocent in this affair; but they are involved in the guilt thereof, and the blood of innocence, even of children, cry for vengeance upon them. [Sidenote: The Appeal of the Prophet to the People of the United States.] I ask the citizens of this Republic whether such a state of things is to be suffered to pass unnoticed, and the hearts of widows, orphans, and patriots to be broken, and their wrongs left without redress? No! I invoke the genius of our Constitution. I appeal to the patriotism of Americans to stop this unlawful and unholy procedure; and pray that God may defend this nation from the dreadful effects of such outrages. Is there no virtue in the body politic? Will not the people rise up in their majesty, and with that promptitude and zeal which are so characteristic of them, discountenance such proceedings, by bringing the offenders to that punishment which they so richly deserve, and save the nation from that disgrace and ultimate ruin, which otherwise must inevitably fall upon it? [Sidenote: Pursuit of Elder Markham.] Elder Markham had closed his business in Jackson county and returned to Far West, having been chased as far as the river by the mob {333} on horses at full speed, for the purpose of shooting him. Brother Markham tarried in and near Far West until the 24th of April. On my arrival at Quincy I found the brethren had been diligent in preparing for an investigation of their wrongs in Missouri, as the following letters will show. _Letter of Governor Lucas of Iowa to Elder Rigdon_. Burlington, Iowa Territory, April 22, 1839. Dear Sir:--I herewith enclose two letters, one addressed to the President of the United States, and one to Governor Shannon, of Ohio. As the object sought by you is an investigation into the facts connected with your misfortunes, I have thought it the most prudent course to refrain from an expression of an individual opinion in the matter, relative to the merits or demerits of the controversy. I sincerely hope that you may succeed in obtaining a general investigation into the cause and extent of your sufferings, and that you may obtain from the government that attention which is your due as citizens of the United States. Very respectfully your obedient servant, Robert Lucas. Doctor Sidney Rigdon. _Letter of Governor Lucas to President Martin Van Buren, Respecting the Latter-day Saints_. Burlington, Iowa Territory, April 22, 1839. _To His Excellency, Martin Van Buren, President of the United States_: Sir:--I have the honor to introduce to your acquaintance, the bearer, Doctor Sidney Rigdon, who was for many years a citizen of the State of Ohio, and a firm supporter of the administration of the General Government. Doctor Rigdon visits Washington (as I am informed) as the representative of a community of people called Mormons, to solicit from the Government of the United States, an investigation into the cause that led to their expulsion from the State of Missouri: together with the various circumstances connected with that extraordinary affair. I think it due to that people to state, that they had for a number of years a community established in Ohio, and that while in that state {334} they were (as far as I ever heard) believed to be an industrious, inoffensive people; and I have no recollection of having ever heard of any of them being charged in that state as violators of the laws. With sincere respect, I am your obedient servant, Robert Lucas. _Letter of Governor Lucas to the Governor of Ohio Introducing President Rigdon_. Burlington, Iowa Territory, April 22, 1839. _To His Excellency Wilson Shannon, Governor of the State of Ohio_: Sir:--I have the honor to introduce to your acquaintance, Doctor Sidney Rigdon, who was for many years a citizen of Ohio. Doctor Rigdon wishes to obtain from the General Government of the United States, an investigation into the causes that led to the expulsion of the people called Mormons from the State of Missouri; together with all the facts connected with that extraordinary affair. This investigation, it appears to me, is due them as citizens of the United States, as well as to the nation at large. Any assistance that you can render the Doctor, towards accomplishing that desirable object, will be gratefully received and duly appreciated by your sincere friend and humble servant, Robert Lucas. _Letter of W. W. Phelps to John P. Greene_. Far West, Missouri, April 23, 1839. Sir:--The summit end of Mr. Benson's mill-dam was carried away by the late freshet, and, unless repaired, it will all go the next. The committee have gone, and if Father Smith would send me a power of attorney, in connection with Mr. Benson's and Corrill's, I have a chance to sell it before it is all lost. Maybe I might save the old gentleman something, which I promised Hyrum I would do if possible, because they have now need. Will you have them do so? W. W. Phelps. To John P. Greene, Quincy, Illinois. All this day I spent in greeting and receiving visits from my brethren and friends, and truly it was a joyful time. [Sidenote: Parley P. Pratt _et al_. Before the Grand Jury at Richmond.] _Wednesday, April 24_.--Elder Parley P. Pratt and his fellow prisoners were brought before the grand jury of Ray county at Richmond, and Darwin Chase and Norman {335} Shearer were dismissed, after being imprisoned about six months. Mrs. Morris Phelps, who had been with her husband in prison some days, hoping he would be released, now parted from him, and, with her little infant, started for Illinois. The number of prisoners at Richmond was now reduced to four. King Follett having been added about the middle of April: he was dragged from his distressed family just as they were leaving the state. Thus of all the prisoners which were taken at an expense of two hundred thousand dollars, only two of the original ones who belonged to the Church, now remained (Luman Gibbs having denied the faith to try to save his life); these were Morris Phelps and Parley P. Pratt. All who were let to bail were banished from the state, together with those who bailed them. Thus none are like to have a trial by law but Brothers Pratt and Phelps, and they are without friends or witnesses in the state. [Sidenote: The Twelve en route for Far West.] Elders Clark and Turley met Alpheus Cutler, Brigham Young, Orson Pratt, George A. Smith, John Taylor, Wilford Woodruff, John E. Page, Daniel Shearer, and others, going up from Quincy to Far West, to fulfill the revelation on the 26th of April, and Clark and Turley turned and went back with them. Elder Markham visited at Tenney's Grove. This evening I met the Church in council. _Minutes of a Council Meeting held at Quincy, Illinois_. Minutes of a council held in Quincy on the 24th day of April, A. D. 1839, when President Joseph Smith, Jun., was called to the chair, and Brother Alanson Ripley chosen Clerk. After prayer by the chairman, Elder John P. Greene arose and explained the object of the meeting. A document intended for publication was handed in, touching certain things relative to disorderly persons, who have represented or may represent themselves as belonging to our Church; which document was approved by the council. After which it was {336} Resolved first: That President Joseph Smith, Jun., Bishop Knight, and Brother Alanson Ripley, visit Iowa Territory immediately, for the purpose of making a location for the Church. Resolved second: That the advice of the conference to the brethren in general is, that as many of them as are able, move north to Commerce, as soon as they possibly can. Resolved third: That all the prisoners be received into fellowship. Resolved fourth: That Brother Mulholland be appointed clerk _pro tem_. Resolved fifth: That Father Smith's case relative to his circumstances, be referred to the Bishops. Resolved sixth: That Brother Rogers receive some money to remunerate him for his services in transacting business for the Church in Missouri. Alanson Ripley, Clerk. [Sidenote: Seeking a New Location.] _Thursday, April 25_.--I accompanied the committee to Iowa to select a location for the Saints. Elder Markham returned from Tenney's Grove to Far West, waiting the arrival of the brethren from Quincy. [Sidenote: Arrival of the Twelve at Far West.] _Friday, April 26_.--Early this morning, soon after midnight, the brethren arrived at Far West, and proceeded to transact the business of their mission according to the following minutes: _Minutes of the Meeting of the Twelve Apostles at Far West, April 26, 1839_. At a conference held at Far West by the Twelve, High Priests, Elders, and Priests, on the 26th day of April, 1839, the following resolution was adopted. Resolved: That the following persons be no more fellowshiped in the Church of Jesus Christ of Latter-day Saints, but excommunicated from the same, viz.; Isaac Russell, Mary Russell, John Goodson and wife, Jacob Scott, Sen., and wife, Isaac Scott, Jacob Scott, Jun., Ann Scott, Sister Walton, Robert Walton, Sister Cavanaugh, Ann Wanlass, William Dawson, Jun., and wife, William Dawson, Sen., and wife, George Nelson, Joseph Nelson and wife and mother, William Warnock and wife, Jonathan Maynard, Nelson Maynard, George Miller, John Grigg and wife, Luman Gibbs, Simeon Gardner, and Freeborn Gardner. The council then proceeded to the building spot of the Lord's House; when the following business was transacted: Part of a hymn was sung, on the mission of the Twelve. {337} Elder Alpheus Cutler, the master workman of the house, then recommenced laying the foundation of the Lord's House, agreeably to revelation, by rolling up a large stone near the southeast corner. The following of the Twelve were present: Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, and John Taylor, who proceeded to ordain Wilford Woodruff, [2] and George A. Smith, (who had {338} been previously nominated by the First Presidency, accepted by the Twelve, and acknowledged by the Church), to the office of Apostles and members of the quorum of the Twelve, to fill the places of those who are fallen. Darwin Chase and Norman Shearer (who had just been liberated from the Richmond prison, where they had been confined for the cause of Jesus Christ) were then ordained to the office of the Seventies. The Twelve then offered up vocal prayer in the following order; Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, John Taylor, Wilford Woodruff, and George A. Smith. [3] After which we {339} sung Adam-ondi-Ahman, and then the Twelve took their leave of the following Saints, agreeable to the revelation, viz.: Alpheus Cutler, Elias Smith, Norman Shearer, William Burton, Stephen Markham, Shadrach Roundy, William O. Clark, John W. Clark, Hezekiah Peck, Darwin Chase, Richard Howard, Mary Ann Peck, Artimesa Grainger, Martha Peck, Sarah Grainger, Theodore Turley, Hyrum Clark, and Daniel Shearer. Elder Alpheus Cutler then placed the stone before alluded to in its regular position, after which, in consequence of the peculiar situation of the Saints, he thought it wisdom to adjourn until some future time, when the Lord shall open the way; expressing his determination then to proceed with the building; whereupon the conference adjourned. Brigham Young, President. John Taylor, Clerk. [Sidenote: The Revelation of April 8, 1838, Fulfilled.] Thus was fulfilled a revelation of July 8, 1838, which our enemies had said could not be fulfilled, as no "Mormon" would be permitted to be in the state. As the Saints were passing away from the meeting, Brother Turley said to Elders Page and Woodruff, "Stop a bit, while I bid Isaac Russell good bye;" and knocking at the door, called Brother Russell. His wife answered, "Come in, it is Brother Turley." Russell replied, "It is not; he left here two weeks ago;" and appeared quite alarmed; but on finding it was Brother Turley, asked him to sit down; but the latter replied, "I cannot, I shall lose my company." "Who is your company?" enquired Russell. "The Twelve." "_The Twelve_!" "Yes, don't you know that this is the twenty-sixth, and {340} the day the Twelve were to take leave of their friends on the foundation of the Lord's House, to go to the islands of the sea? The revelation is now fulfilled, and I am going with them." Russell was speechless, and Turley bid him farewell. The brethren immediately returned to Quincy, taking with them the families from Tenney's Grove. Footnotes: 1. See the prediction of the Prophet on the safety of himself and fellow prisoners, this volume, p. 200, note. 2. Wilford Woodruff was born March 1, 1807, at Farmington (now called Avon), Hartford County, Connecticut. He was the son of Aphek and Beulah Thompson Woodruff. His father, his grandfather, Eldad Woodruff, and his great-grandfather, Josiah Woodruff, were men of strong constitutions, and were noted for their arduous manual labors. His great-grandfather was nearly one hundred years old when he died, and was able to work until shortly before his decease. At an early age Wilfor assisted his father on the Farmington mills, and when 20 years of age, took charge of a flouring mill belonging to his aunt, Helen Wheeler, holding the position of manager for three years, when he was placed in charge of the Collins flouring mills at South Canton, Connecticut, and subsequently of the flouring mill owned by Richard B. Cowles, of New Hartford, Connecticut. In the spring of 1832 in company with his brother Azmon Woodruff, he went to Richland, Oswego county, New York, purchased a farm and sawmill, and settled down to business on his own account. On December 29, 1833, he and his brother Azmon heard the Gospel preached by Elders Zera Pulsipher and Elijah Cheney, and they both believed at once, entertained the Elders, offered themselves for baptism, read the Book of Mormon, and received the divine testimony of its truth. He was baptized and confirmed by Elder Zera Pulsipher, December 31, 1833. At a very early age Wilford Woodruff was imbued with religious sentiments, but never allied himself with any of the various sects. He received much information from Robert Mason, who resided at Simsbury, Connecticut, and was called "the old Prophet Mason." He taught that no man had authority to administer in the things of God without revelation from God; that the modern religious societies were without that authority; that the time would come when the true Church would be established with all its gifts and graces and manifestations, and that the same blessings enjoyed in the early Christian Church could be obtained in this age through faith. This led the youthful Wilford to hold aloof from the churches of the day, and to desire and pray for the coming of an Apostle or other inspired man to show the way of life. For three years previous to receiving the everlasting Gospel, he was impressed with the conviction that God was about to set up His Church and kingdom on the earth in the last days, and for the last time, hence, he was prepared to receive the truth when it was presented to him by the Elders. On January 2, 1834, he was ordained a Teacher, and on February 1st, being visited by Elder Parley P. Pratt, he was instructed to prepare himself to join the body of the Church at Kirtland. He immediately commenced to settle up his business, and started with wagon and horses, and arrived in Kirtland April 25, 1834. There he met with the Prophet Joseph Smith, and many leading Elders, and received much light and knowledge. A week later he went to New Portage, where he joined the company of volunteers which was organized by the Prophet Joseph Smith, and known as "Zion's Camp," to go into Missouri for the relief of the suffering Saints in that state. He remained with the camp through all its travels and trials, until it was dispersed in Clay county, Missouri. * * * At a meeting of the High Council in Lyman Wight's house, November 5, 1834, Brother Woodruff was ordained a Priest by Elder Simeon Carter, and was shortly afterwards sent on a mission to the Southern States. * * * On April 13, 1837, he married Phebe W. Carter. * * * In July of the same year, when enroute for a mission to the Fox Islands, he preached at Farmington, Connecticut, and converted several members of his father's house. In August he arrived in Fox Islands. (For an account of his success in that mission see volume 2, page 507, and note). In July, 1838, he again visited Farmington, Connecticut, and resumed his labors in the ministry, succeeding in converting his father and step-mother; his sister Eunice, and several other relatives. Meantime, he had been called by revelation (see Doctrine and Covenants, section cxviii) to fill a vacancy in the quorum of the Twelve Apostles, and was ordained under the circumstances given in the minutes of the meeting of the Twelve Apostles at Far West, April 26, 1839. (The foregoing account of Wilford Woodruff's life is taken mainly from a sketch written by Franklin D. Richards, historian of the Church, at the request of Wilford Woodruff.) 3. Following is the prophet's account of George A. Smith:-- "George A. Smith, son of John and Clarissa Smith, was born June 26, 1817, in Potsdam, St. Lawrence county, New York. When nine years old he received a blow on the head which deprived him of his senses about three weeks. Five noted physicians decided that he must be trepanned, or he would not recover. His father dismissed them on this decision, believing that God would heal his son; and he firmly believes that He did heal him in answer to the prayer of faith. He was early trained by his parents, who were Presbyterians, to religious habits, and to a regular attendance in the Sabbath school. Hence he had early and anxious desires to know the way of life; but was not satisfied with the sects. "In the summer of 1830, when my father and my brother Don Carlos visited relatives in St. Lawrence county, George A. became convinced of the truth of the Book of Mormon, and from that time defended the cause against those who opposed it. "His mother was baptized in August, 1831. His father was baptized on the ninth of January, 1832, and ordained and Elder. He had been given up by the doctors to die of consumption. The weather was extremely cold, and the ice had to be cut. From that time he gained health and strength. George A. was baptized on the 10th of September, 1832, and on the 1st of May, 1833, his father and family took leave of their old home and removed to Kirtland, Ohio. George A. spent the season in laboring on the Temple, although much afflicted with inflammation of the eyes. "On the 5th of May, 1834, he started for Zion, in the camp, and acted his part well as my armor-bearer although still much afflicted with sore eyes. On the twenty-eighth he was attacked by the cholera, but was delivered by faith. He was ordained into the first Seventy under my hands on the 1st of March, 1835, being seventeen years old. He left on the 5th of June, in company with Lyman Smith, for the State of New York, to preach the Gospel without purse or scrip. Traveled two thousand miles, baptized eight, held eighty meetings, and returned on the 2nd of November. Spent the winter in school, much afflicted with the rheumatism. In the spring, summer, and fall of 1836, he preached in different parts of Ohio with good success. Returned and went to school in the winter. On the 6th of June, 1837, he took leave of me and started with my blessing for the South. After a successful mission of ten months, mostly in Virginia, he returned and assisted his father in moving to Far West, Missouri. He was ordained a High Councilor at Adam-ondi-Ahman, and sent on a mission to the South in company with Don Carlos Smith; returned about the 25th of December. "He visited me while in Liberty jail, when I made known to him that he was appointed to fill the place of Thomas B. Marsh in the quorum of the Twelve Apostles. He assisted in moving the Saints out of Far West, and returned with the twelve to fulfill the revelation concerning the Twelve taking their leave of the Saints on the building site of the Temple at Far West." {341} CHAPTER XXIII. Settlement At Commerce, Illinois. [Sidenote: Seeking a New Location.] The committee continued to look at the different locations which were presented in Lee county, Iowa, and about Commerce, in Hancock county, Illinois. _Wednesday, May 1_.--The following letter was communicated to the _Quincy Argus_, a weekly newspaper, published at Quincy: _Elder Taylor's Warning to the People of Quincy Against Impostors_. _To the Editor of the Argus_: Sir:--In consequence of so great an influx of strangers arriving in this place daily, owing to their late expulsion from the State of Missouri, there must of necessity be, and we wish to state to the citizens of Quincy and the vicinity, through the medium of your columns, that there are many individuals amongst the number who have already arrived, as well as among those who are now on their way here, who never did belong to our Church, and others who once did, but who, for various reasons, have been expelled from our fellowship. Amongst these there are some who have contracted habits which are at variance with the principles of moral rectitude, (such as swearing, dram-drinking, etc.,) which immoralities the Church of Latter-day Saints is liable to be charged with, owing to our amalgamation [with them] under our late existing circumstances. And as we as a people do not wish to lie under any such imputation, we would also state, that such individuals do not hold a name nor a place amongst us; that we altogether discountenance everything of the kind; that every person belonging to our community, contracting or persisting in such immoral habits, has hitherto been expelled from our society; and that we will hold no communion with all such as we may hereafter be informed of, but will withdraw our fellowship from them. We wish further to state, that we feel ourselves laid under peculiar obligations to the citizens of this place, for the patriotic feeling which {342} has been manifested, and for the hand of liberality and friendship which has been extended to us in our late difficulties; and should feel sorry to see that philanthropy and benevolence abused by wicked and designing people, who under pretense of poverty and distress, would try to work upon the feelings of the charitable and humane, get into their debt without any prospect or intention of paying, and finally, perhaps, we as a people be charged with dishonesty. We say that we altogether disapprove of such practices, and we warn the citizens of Quincy against such individuals, who may pretend to belong to our community. By inserting this in your columns, you, sir, will confer upon us a very peculiar favor. Written and signed in behalf of the Church of Latter-day Saints, by your very humble servant, John Taylor. [Sidenote: Land Purchases.] I this day purchased, in connection with others of the committee, a farm of Hugh White, consisting of one hundred and thirty-five acres, for the sum of five thousand dollars; also a farm of Dr. Isaac Galland, lying west of the White purchase, for the sum of nine thousand dollars; both of which were to be deeded to Alanson Ripley, according to the counsel of the committee; but Sidney Rigdon declared that "no committee should control any property which he had anything to do with;" consequently the Galland purchase was deeded to George W. Robinson, Rigdon's son-in-law, with the express understanding that he should deed it to the Church, when the Church had paid for it according to their obligation in the contract. [Sidenote: The English Saints Warned against Isaac Russell.] A letter was received by the Presidency of the Church in England, then at Preston, from President Heber C. Kimball, stating that Isaac Russell had apostatized, any styled himself the Prophet; and that Joseph had fallen. Elder Kimball said the Spirit signified to him that Russell was secretly trying to lead away the Church at Alston, England, and wished the Elders to see to it. The Spirit had manifested the same thing to Elder Richards, and he was {343} deputed by a council of the Presidency to visit the Alston branch. _Friday, 3_.--I returned to Quincy. Elder Richards left Preston for Alston. _Saturday, 4_.--Elder Richards arrived at Alston and discovered by stratagem that a letter had been received from Isaac Russell, as follows: _Isaac Russell's Letter to the Saints in England_. Far West, January 30, 1839. _To the Faithful Brethren and Sisters of the Church of Latter-day Saints in Alston_: Dear Brethren:--Inasmuch as wisdom is only to be spoken amongst those who are wise, I charge you to read this letter to none but those who enter into a covenant with you to keep those things that are revealed in this letter from all the world, and from all the churches, except the churches to whom I myself have ministered, viz.--the church in Alston and the branches round about, to whom I ministered, and to none else; and to none but the faithful amongst you; and wo be to the man or woman that breaketh this covenant. Now the Indians, who are the children of the Nephites and the Lamanites, who are spoken of in the Book of Mormon, have all been driven to the western boundaries of the States of America, by the Gentiles, as I told you; they have now to be visited by the gospel, for the day of their redemption is come, and the Gentiles have now well nigh filled up the measure of their wickedness, and will soon be cut off, for they have slain many of the people of the Lord, and scattered the rest; and for the sins of God's people, the Gentiles will now be suffered to scourge them from city to city, and from place to place, and few of all the thousands of the Church of Latter-day Saints will stand to receive an inheritance in the land of promise, which is now in the hands of our enemies. But a few will remain and be purified as gold seven times refined; and they will return to Zion with songs of everlasting joy, to build up the old waste places that are now left desolate. Now the thing that I have to reveal to you is sacred, and must be kept with care; for I am not suffered to reveal it at all to the churches in this land, because of their wickedness and unbelief--for they have almost cast me out from amongst them, because I have testified of their sins to them, and warned them of the judgments that have yet to come upon them; and this thing that I now tell you, will not come to the knowledge of the churches until they are purified. Now the thing is as follows--The Lord has directed me, with a few {344} others, whose hearts the Lord has touched, to go into the wilderness, where we shall be fed and directed by the hand of the Lord until we are purified and prepared to minister to the Lamanites, and with us the Lord will send those three who are spoken of in the Book of Mormon, who were with Jesus after His resurrection, and have tarried on the earth to minister to their brethren in the last days. Thus God is sending us before to prepare a place for you and for the remnant who will survive the judgments which are now coming on the Church of Latter-day Saints, to purify them, for we are sent to prepare a Zion, (as Joseph was before sent into Egypt), a city of Peace, a place of Refuge, that you may hide yourselves with us and all the Saints in the due time of the Lord, before His indignation shall sweep away the nations. These things are marvelous in our eyes, for great is the work of the Lord that He is going to accomplish. All this land will be redeemed by the hands of the Lamanites, and room made for you, when you hear again from me. Abide where you are, and be subject to the powers that be amongst you in the church. Keep diligently the things I taught you, and when you read this, be comforted concerning me, for though you may not see me for some few years, yet as many of you as continue faithful, will see me again, and it will be in the day of your deliverance. Pray for me always, and be assured that I will not forget you. To the grace of God I commend you in Christ. Amen. Isaac Russell. P. S.--We have not yet gone in the wilderness, but we shall go when the Lord appoints the time. If you should hear that I have apostatized, believe it not, for I am doing the work of the Lord. I. R. [Sidenote: Russell's Efforts Counteracted.] Elder Richards being led by the Spirit of God, soon unfolded the sophistry and falsehood of this letter to the convincing of the Saints at Alston and Brampton, so as to entirely destroy their confidence in the apostate Russell, although they had loved him as a father. _Minutes of a General Conference of the Church Held near Quincy, Illinois, May 4th, 5th and 6th, 1839_. Minutes of a general conference held by the Church of Latter-day Saints at the Presbyterian camp ground, near Quincy, Adams county, Illinois, on Saturday, the 4th of May, 1839. At a quarter past eleven o'clock meeting was called to order and President Joseph Smith, Jun., appointed chairman. {345} A hymn was then sung, when President Smith made a few observations on the state of his peculiar feelings, after having been separated from the brethren so long, etc., and then proceeded to open the meeting by prayer. After some preliminary observations by Elder J. P. Greene and President Rigdon, concerning a certain purchase of land in the Iowa Territory, made for the Church by the Presidency, the following resolutions were unanimously adopted: Resolved 1st: That Almon W. Babbitt, Erastus Snow and Robert B. Thompson be appointed a traveling committee to gather up and obtain all the libelous reports and publications which have been circulated against our Church, as well as other historical matter connected with said Church, that they possibly can obtain. Resolved 2nd: That Bishop Vinson Knight be appointed, or received into the Church in full bishopric. Resolved 3rd: That this conference do entirely sanction the purchase lately made for the Church in the Iowa Territory, and also the agency thereof. Resolved 4th: That Elder Grainger be appointed to go to Kirtland and take the charge and oversight of the House of the Lord, and preside over the general affairs of the Church in that place. Resolved 5th: That the advice of this conference to the brethren living in the Eastern States is, for them to move to Kirtland and the vicinity thereof, and again settle that place as a Stake of Zion; provided they feel so inclined, in preference to their moving farther west. Resolved 6th: That George A. Smith be acknowledged one of the Twelve Apostles. Resolved 7th: That this conference are entirely satisfied with, and give their sanction to the proceedings of the conference of the Twelve and their friends, held on the Temple site at Far West, Missouri, on Friday, the 26th of April last. Resolved 8th: That they also sanction the act of the council held the same date and same place, in cutting off from the communion of said Church, certain persons mentioned in the minutes thereof. Resolved 9th: That Elders Orson Hyde and William Smith be allowed the privilege of appearing personally before the next general conference of the Church, to give an account of their conduct; and that in the meantime they be both suspended from exercising the functions of their office. Resolved 10th: That the conference do sanction the mission intended for the Twelve to Europe, and that they will do all in their power to enable them to go. {346} Resolved 11th: That the subject of Elder Rigdon's going to Washington be adjourned until tomorrow. Resolved 12th: That the next general conference be held on the first Saturday in October next, at Commerce, at the house of Elder Rigdon. Resolved 13th: That we now adjourn until tomorrow at ten o'clock a. m. Joseph Smith, Jun., President. J. Mulholland, Clerk. _Certificate of Appointment_. This is to certify that at a general conference held at Quincy, Adams county, Illinois, by the Church of Jesus Christ of Latter-day Saints, on Saturday, the 4th day of May, 1839, President Joseph Smith, Jun., presiding, it was resolved: That Almon W. Babbitt, Erastus Snow, and Robert B. Thompson be appointed a traveling committee to gather up and obtain all the libelous reports and publications which have been circulated against the Church of Jesus Christ of Latter-day Saints, as well as other historical matter connected with said Church, which they can possibly obtain. Joseph Smith, Jun., President. James Mulholland, Clerk. _Minutes of the 5th_. Sunday, 5th, 10 a. m.--Conference opened pursuant to adjournment as usual, by prayer and singing; when it was unanimously resolved: That this conference send a delegate to the City of Washington, to lay our case before the General Government; and that President Rigdon be the delegate. Resolved 2nd: That Almon W. Babbitt be sent to Springfield, Illinois, clothed with authority, and required to set to rights the Church in that place in every way which may become necessary according to the order of the Church of Jesus Christ. Resolved 3rd: That Colonel Lyman Wight be appointed to receive the affidavits which are to be sent to the City of Washington; after which the afternoon was spent in receiving instructions from the Presidency and those of the Twelve who were present. At 5 o'clock p. m. conference adjourned. Joseph Smith, Jun., President. James Mulholland, Clerk. _Minutes of the 6th_. Monday, 6th.--At a conference held at Quincy, Illinois, on the 6th of {347} May, 1839, President Joseph Smith, Jun., presiding, the following resolutions were unanimously agreed to: Resolved 1st: That the families of Elder Marks, Elder Grainger, and Bishop N. K. Whitney, be kept here amongst us for the time being. Resolved 2nd: That Elder Marks be hereby appointed to preside over the Church at Commerce, Illinois. Resolved 3rd: That Bishop Whitney also go to Commerce, and there act in unison with the other Bishops of the Church. Resolved 4th: That Brother Turley's gunsmith tools shall remain for the general use of the Church, until his return from Europe. Resolved 5th: That the following of the Seventies have the sanction of this council that they accompany the Twelve to Europe, namely. Theodore Turley, George Pitkin, Joseph Bates Noble, Charles Hubbard, John Scott, Lorenzo D. Young, Samuel Mulliner, Willard Snow, John Snider, William Burton, Lorenzo D. Barnes, Milton Holmes, Abram O. Smoot, Elias Smith; also the following High Priests: Henry G. Sherwood, John Murdock, Winslow Farr, William Snow, Hiram Clark. Resolved 6th: That it be observed as a general rule, that those of the Seventies who have not yet preached, shall not for the future be sent on foreign missions. Resolved 7th: That Elder John P. Greene be appointed to go to the City of New York and preside over the churches there and in the regions round about. I also gave the following letter to John P. Greene: _John P. Greene's Letter of Appointment_. At a conference meeting held by the Church of Jesus Christ of Latter-day Saints, in the town of Quincy, Adams county, Illinois, on Monday, the 6th day of May, 1839, Joseph Smith, Jun., presiding, it was unanimously resolved: That Elder John P. Greene be appointed to go to the City of New York, and preside over the Saints in that place and in the regions round about, and regulate the affairs of the Church according to the laws and doctrines of said Church; and he is fully authorized to receive donations by the liberality of the Saints for the assistance of the poor among us, who have been persecuted and driven from their homes in the State of Missouri; and from our long acquaintance with Elder Greene, and with his experience and knowledge of the laws of the Kingdom of God, we do not hesitate to recommend him to the Saints as one in whom they may place the fullest confidence, both as to their spiritual welfare, as well as to the strictest integrity in all temporal concerns with which he may be entrusted. {348} And we beseech the brethren, in the name of the Lord Jesus, to receive this brother in behalf of the poor with readiness, and to abound unto him in a liberal manner; for "inasmuch as ye have done it unto the least of these, ye have done it unto me." Yours in the bonds of the everlasting Gospel, though no longer a prisoner in the hands of the Missourians, and still faithful with the Saints. Joseph Smith, Jun., Chairman. _Tuesday, 7_.--I was in council with the Twelve and others at Quincy. _Wednesday, 8_.--I was preparing to remove to Commerce, and engaged in counseling the brethren, etc. _Letter of Recommendation to Elder John P. Greene from Certain Citizens of Quincy_. Quincy, Illinois, May 8, 1839. _To All Whom it May Concern_: The undersigned citizens of Quincy, Illinois, take great pleasure in recommending to the favorable notice of the public, the bearer of this, John P. Greene. Mr. Greene is connected with the Church of "Mormons" or "Latter-day Saints," and makes a tour to the east for the purpose of raising means to relieve the sufferings of this unfortunate people, stripped as they have been of their all, and now scattered throughout this part of the state. We say to the charitable and benevolent, you need have no fear but your contributions in aid of humanity will be properly applied if entrusted to the hands of Mr. Greene. He is authorized by his Church to act in the premises; and we most cordially bear testimony to his piety and worth as a citizen. Very respectfully yours, Samuel Holmes, Merchant. I. N. Morris, Attorney at Law, and Editor of _Argus_. Thomas Carlin, Governor State of Illinois. Richard M. Young, U. S. Senator. L. V. Ralston, M. D. Samuel Leach, Receiver of Public Moneys. Hiram Rogers, M. D. J. T. Holmes. Merchant. Nicholas Wren, County Clerk. C. M. Woods, Clerk of Circuit Court, Adams Co., Ill. {349} _Sidney Rigdon's Letter of Introduction to the President of the United States, et al_. Quincy, Illinois, May 8, 1839. _To his Excellency the President of the United States, the Heads of Departments, and all to whom this may be shown_: The undersigned citizens of Quincy, Illinois, beg leave to introduce to you the bearer, Rev. Sidney Rigdon. Mr. Rigdon is a divine, connected with the Church of Latter-day Saints, and having enjoyed his acquaintance for some time past, we take great pleasure in recommending him to your favorable notice as a man of piety and a valuable citizen. Any representation he may make, touching the object of his mission to your city, may be implicitly relied on. Very respectfully yours, Samuel Holmes, Thomas Carlin, Richard M. Young, I. N. Morris, Hiram Rogers, J. T. Holmes, Nicholas Wren, C. M. Woods. [Sidenote: The Prophet Settles at Commerce.] _Thursday, 9_.--I started with my family for Commerce, Hancock county, and stayed this night at Uncle John Smith's, at Green Plains, where we were most cordially received. _Friday, 10_.--I arrived with my family at the White purchase and took up my residence in a small log house on the bank of the river, about one mile south of Commerce City, hoping that I and my friends may here find a resting place for a little season at least. _Sidney Rigdon's General Letter of Introduction_. Quincy, Illinois, 10th May, 1839. The bearer, Rev. Sidney Rigdon, is a member of a society of people called "Mormons," or "Latter-day Saints," who have been driven from the State of Missouri, by order of the executive of that state, and who have taken up their residence in and about this place in large numbers. I have no hesitation in saying that this people have been most shamefully persecuted and cruelly treated by the people of Missouri. {350} Mr. Rigdon has resided in and near this place for three or four months, during which time his conduct has been that of a gentleman and a moral and worthy citizen. Samuel Leech. _Monday, May 13_.--I was engaged in general business at home and in transacting a variety of business with Brother Oliver Granger, and gave him the following letter: _A Letter of Recommendation to Oliver Granger from the First Presidency_. Commerce, Illinois, 13th May, 1839. Joseph Smith, Jun., Sidney Rigdon, and Hyrum Smith, presiding Elders of the Church of Jesus Christ of Latter-day Saints, do hereby certify and solemnly declare unto all the Saints scattered abroad, and send unto them greeting. That we have always found President Oliver Granger to be a man of the most strict integrity and moral virtue; and in fine, to be a man of God. We have had long experience and acquaintance with Brother Granger. We have entrusted vast business concerns to him, which have been managed skillfully to the support of our characters and interest as well as that of the Church; and he is now authorized by a general conference to go forth and engage in vast and important concerns as an agent for the Church, that he may fill a station of usefulness in obedience to the commandment of God, which was given unto him July 8, 1838, which says, "Let him (meaning Brother Granger) contend earnestly for the redemption of the First Presidency of my Church, saith the Lord." We earnestly solicit the Saints scattered abroad to strengthen his hands with all their might, and to put such means into his hands as shall enable him to accomplish his lawful designs and purposes, according to the commandments, and according to the instructions which he shall give unto them. And that they entrust him with moneys, lands, chattels, and goods, to assist him in this work; and it shall redound greatly to the interest and welfare, peace and satisfaction of my Saints, saith the Lord God, for this is an honorable agency which I have appointed unto him, saith the Lord. And again, verily, thus saith the Lord, I will lift up my servant Oliver, and beget for him a great name on the earth, and among my people, because of the integrity of his soul: therefore, let all my Saints abound unto him, with all liberality and long suffering, and it shall be a blessing on their heads. We would say unto the saints abroad, let our hearts abound with grateful acknowledgements unto God our Heavenly Father, who hath {351} called us unto His holy calling by the revelation of Jesus Christ, in these last days, and has so mercifully stood by us, and delivered us out of the seventh trouble, which happened unto us in the State of Missouri. May God reward our enemies according to their works. We request the prayers of all the Saints, subscribing ourselves their humble brethren in tribulations, in the bonds of the everlasting Gospel. Joseph Smith, Jun., Sidney Rigdon, Hyrum Smith. _Letter of R. B. Thompson to the First Presidency Complaining of the Conduct of Lyman Wight_. _To the Presidency of the Church of Jesus Christ of Latter-day Saints, Greeting_: I beg leave to call your attention to a subject of considerable importance to our Church, and which if not attended to is calculated (in my humble opinion) to raise a prejudice in a considerable portion of the community, and destroy those benevolent and philanthropic feelings which have been manifested towards us as a people by a large portion of this community: I have reference to the letters of Brother Lyman Wight, which have been inserted in the _Quincy Whig_. I am aware that upon a cursory view of these, nothing very objectionable may appear; yet, if they are attentively considered, there will be found very great objections to them indeed; for instance, in condemning the Democracy of Missouri, why condemn that of the whole Union? and why use such epithets as "Demagogue" to Thomas H. Benton, for not answering his letter, when it is very probable that he had not received it? Yesterday I was waited on by Mr. Morris, who asked me what was intended by such publications, and why we should come out against the Democracy of the nation, when they were doing all in their power to assist us; it was something which he could not understand, and wished to know if we as a people countenanced such proceedings. I told him for my part I was sorry that these letters had ever made their appearance, and believed that such a course was at variance with the sentiments of the greater part of our people. Yesterday I brought the subject before the authorities of the Church who are here, where it was manifest that his conduct was not fellowshiped, and the brethren wished to disavow all connection with such proceedings, and appointed a committee to wait on Brother Wight, to beg of him not to persist in the course, which, if not nipped in the bud, will probably bring persecution with all its horrors upon an innocent people, by the folly and imprudence of one individual. From information I understand that the feelings of the governor are {352} very much hurt by the course which is pursued. I think he ought to correct the public mind on this subject, and, as a Church; disavow all connection with politics. By such a procedure we may in some measure counteract the baneful influence which his letters have occasioned. But if such a course which he (Brother Wight) has adopted, be continued, (as I understand that he intends to do), it will block up our way, and we can have no reasonable prospect of obtaining justice from the authorities of the Union, whom we wantonly condemn before we have made application. The same feelings are beginning to be manifested in Springfield by those who have been our friends there. The Whigs are glad of such weapons, and make the most of them. You will probably think I am a little too officious, but I feel impressed with the subject; I feel for my brethren. The tears of widows, the cries of orphans, and the moans of the distressed, are continually present in my mind; and I want to adopt and continue a course which shall be beneficial to us; but if through the imprudence and conduct of isolated individuals, three, four, or five years hence, our altars should be thrown down, our houses destroyed, our brethren slain, our wives widowed, and our children made orphans, your unworthy brother wishes to lift up his hands before God and appeal to Him and say, Thou who knowest all things, knowest that I am innocent in this matter. I am with great respect, gentlemen, yours in the bonds of Christ, R. B. Thompson. P. S.--If you do not intend to be in Quincy this week, would you favor us with your opinion on this subject? R. B. Thompson. Quincy, Monday morning, 13th May, 1839. _Letter of Elder Parley P. Pratt to Judge Austin A. King_. State Of Missouri, Richmond, Ray County, May 13, 1839. _To the Honorable Austin A. King, Judge of the Court of this and the adjoining counties_: Honorable Sir:--Having been confined in prison near seven months, and the time having now arrived when a change of venue can be taken in order for the further prosecution of our trials, and the time having come when I can speak my mind freely, without endangering the lives of any but myself, I now take the liberty of seriously objecting to trial anywhere within the bounds of the state, and of earnestly praying to your honor and to all the authorities, civil and military, that my case may come within the law of banishment, which has been so rigorously enforced upon near ten thousand of our society, including my wife and little ones, with all my witnesses and friends. {353} My reasons are obvious, and founded upon notorious facts, which are known to you, sir, and to the people in general of this Republic, and therefore need no proof. They are as follows: First, I have never received any protection by law, either of my person, property, or family, while residing in this state, to which I first emigrated in 1831. Secondly, I was driven by force of arms from Jackson county, wounded and bleeding, in 1833, while my house was burned, my crops and provision, robbed from me or destroyed, and my land kept from me until now, while my family was driven out without shelter, at the approach of winter. Thirdly, these crimes still go unpunished, notwithstanding I made oath before the Honorable Judge Ryland, then Circuit Judge of that district, to the foregoing outrages; and I also applied in person to His Excellency Daniel Dunklin, then Governor of the state, for redress and protection, and a restoration of myself and about 1,200 of my fellow-sufferers, to our rights--but all in vain. Fourthly, my wife and children have now been driven from our home and improvements in Caldwell county, and banished from the state on pain of death, together with about ten thousand of our society, including all my friends and witnesses; and this by the express orders of His Excellency Lilburn W. Boggs, Governor of the state of Missouri, and by the vigorous execution of his order, by Generals Lucas and Clark, and followed up by murders, rapes, plunderings, thefts and robberies of the most inhuman character by a lawless mob, who have from time to time for more than five years past, trampled upon all law and authority, and upon all the rights of man. Fifthly, all these inhuman outrages and crimes go unpunished, and are unnoticed by you, sir, and by all the authorities of the state. Sixthly, the legislature of the state has approved of and sanctioned this act of banishment, with all the crimes connected with it, by voting same two hundred thousand dollars for the payment of troops engaged in this unlawful, unconstitutional, and treasonable enterprise. In monarchial governments the banishment of criminals after their trial and legal condemnation, has been frequently resorted to--but the banishment of innocent women and children from house and home and country, to wander in a land of strangers, unprotected and unprovided for, while their husbands and fathers are retained in dungeons, to be tried by some other law, is an act unknown in the annals of history, except in this single instance in the nineteenth century, when it has actually transpired in a republican state, where the Constitution guarantees to every man the protection of life and property, and the rights of trial by jury. These are outrages which would put monarchy to the blush, and from which the most despotic tyrants of the dark ages would turn away with shame and disgust. In these proceedings, Missouri has {354} enrolled her name on the list of immortal fame--her transactions will be handed down the stream of time to the latest posterity, who will read with wonder and astonishment the history of proceedings which are without a parallel in the annals of time. Why should the authorities of the state strain at a gnat and swallow a camel? Why be so strictly legal as to compel me to go through all the forms of a slow and legal prosecution previous to my enlargement, [being set free] out of a pretense of respect to laws of the state, which have been openly trampled upon and disregarded towards us from the first to the last? Why not include me in the general wholesale banishment of our society, that I may support my family which are now reduced to beggary, in a land of strangers? But when the authorities of the state shall redress all these wrongs; shall punish the guilty according to law; and shall restore my family and friends to all the rights of which we have been unlawfully deprived, both in Jackson and all other counties; and shall pay all the damages which we as a people have sustained; then I shall believe them sincere in their professed zeal for law and justice; then shall I be convinced that I can have a fair trial in the state. But until then, I hereby solemnly protest against being tried in this state, with the full and conscientious conviction that I have no just grounds to expect a fair and impartial trial. I therefore most sincerely pray your honor, and all the authorities of the state, to either banish me without further prosecution; or I freely consent to a trial before a judiciary of the United States. With sentiments of high consideration and due respect, I have the honor to subscribe myself, your honor's most humble and obedient; etc. Parley P. Pratt. To Austin A. King. _Tuesday, May 14_.--I returned to Quincy. Wednesday and Thursday, 15th and 16th. Was engaged in a variety of business relating to the general welfare of the Church. _Letter of the First Presidency to the Quincy Whig, Disclaiming the Attitude of Lyman Wight_. Commerce, May 17, 1839. _To the Editors of the Quincy Whig_: Gentlemen:--Some letters in your paper have appeared over the signature of Lyman Wight in relation to our affairs with Missouri. We consider it is Mr. Wight's privilege to express his opinion in relation to political or religious matters, and we profess no authority in {355} the case whatever, but we have thought, and do still think, that it is not doing our cause justice to make a political question of it in any manner whatever. We have not at any time thought there was any political party, as such, chargeable with the Missouri barbarities, neither any religious society, as such. They were committed by a mob composed of all parties, regardless of all differences of opinion either political or religious. The determined stand in this state, and by the people of Quincy in particular, made against the lawless outrages of the Missouri mobbers by all parties in politics and religion, have entitled them equally to our thanks and our profoundest regards, and such, gentlemen, we hope they will always receive from us. Favors of this kind ought to be engraven on the rock, to last forever. We wish to say to the public, through your paper, that we disclaim any intention of making a political question of our difficulties with Missouri, believing that we are not justified in so doing. We ask the aid of all parties, both in politics and religion, to have justice done us and obtain redress. We think, gentlemen, in so saying, we have the feelings of [i. e. represent] our people generally, however, individuals may differ; and we wish you to consider the letters of Lyman Wight as the feelings and views of an individual, but not of the society as such. We are satisfied that our people as a body disclaim all such sentiments and feel themselves equally bound to both parties in this state, as far as kindness is concerned, and good will; and also believe that all political parties in Missouri are equally guilty. Should this note meet the public eye through the medium of your paper, it will much oblige your humble servants. Joseph Smith, Jun., Sidney Rigdon, Hyrum Smith. {356} CHAPTER XXIV. Adventures Of The Prisoners Remaining In Missouri--The Prophet's Narrative Of Personal Experiences In Missouri. _Saturday, May 18_.--Finished my business at Quincy for the present. _Sunday, 19_.--I arrived at home [Commerce] this evening. _Monday 20_.--At home attending to a variety of business. _Tuesday, 21_.--To show the feelings of that long scattered branch of the house of Israel, the Jews, I here quote a letter written by one of their number, on hearing; that his son had embraced Christianity: _Rabbi Landau's Letter to his Son_. Breslau, May 21st, 1839. _My Dear Son_--I received the letter of the Berlin Rabbi, and when I read it there ran tears out of my eyes in torrents; my inward parts shook, my heart became as a stone! Now do you not know that the Lord sent me already many hard tribulations? That many sorrows do vex me? But this new harm which you are about to inflict, makes me forget all the former, does horribly surpass them; as well respecting its sharpness, as its stings! I write you this lying on my bed, because my body is afflicted not less than my soul, at the report that you were about to do something which I had not expected from you. I fainted; my nerves and feeling sank, and only by the help of a physician, for whom I sent immediately, I am able to write these lines to you with a trembling hand. Alas! you, my son, whom I have bred, nourished and fostered; whom I have strengthened spiritually as well as bodily, you will commit a crime on me! Do not shed the innocent blood of your parents for no harm have we inflicted upon you; we are not conscious of any guilt against you, but at all times we thought it our duty to show to you, our {357} first born, all love and goodness. I thought I should have some cheering account of you, but, alas! how terribly I have been disappointed! But to be short; your outward circumstances are such that you may finish your study or [suffer] pain. Do you think that the Christians, to whom you will go over by changing your religion, will support you and fill up the place of our fellow believers? Do not imagine that your outward reasons, therefore, if you have any, are nothing. But out of true persuasion, you will, as I think, not change our true and holy doctrine, for that deceitful, untrue and perverse doctrine of Christianity. What! will you give up a pearl for that which is nothing, which is of no value in itself? But you are light-minded; think of the last judgment; of that day when the books will be opened and hidden things will be made manifest; of that day when death will approach you in a narrow pass; when you cannot go out of the way! Think of your death bed, from which you will not rise any more, but from which you will be called before the judgment seat of the Lord! Do you not know, have you not heard, that there is over you an all-hearing ear and an all-seeing eye? That all your deeds will be written in a book and judged hereafter? Who shall then assist you when the Lord will ask you with a thundering voice, Why hast thou forsaken that holy law which shall have an eternal value; which was given by my servant Moses, and no man shall change it? Why hast thou forsaken that law, and accepted instead of it lying and vanity? Come, therefore, again to yourself, my son! remove your bad and wicked counselors: follow my advice, and the Lord will be with you! Your tender father must conclude because of weeping. A. L. Landau, Rabbi. [1] {358} _The Prophet's Letter to W. W. Phelps_. Commerce, Illinois, May 22, 1839. _Sir_:--In answer to yours of the 23rd of April, to John P. Greene, we have to say that we shall feel obliged by your not making yourself officious concerning any part of our business in future. We shall be glad if you can make a living by minding your own affairs; and we desire (so far as you are concerned) to be left to manage ours as well as we can. We would much rather lose our properties than to be molested by {359} such interference: and, as we consider that we have already experienced much over-officiousness at your hands, concerning men and things pertaining to our concerns, we now request, once for all, that you will avoid all interference in our business or affairs from this time henceforth and forever. Amen. [2] Joseph Smith. Jun. {360} [Sidenote: Indictment of Parley P. Pratt _et al_.] A bill of indictment having been found by a grand jury of the mob in Ray county, against Parley P. Pratt, Morris Phelps and Luman Gibbs, for murder, and against King Follet for robbery, and having obtained a change of venue to Boone county, they were handcuffed together two by two on the morning of the twenty-second, [of May] with irons around the wrists of each, and in this condition they were taken from prison and placed in a carriage. The people of Richmond gathered around them to see them depart, but none seemed to feel for them except two persons. One of these (General Parks' lady) bowed to them through the window, and looked as if touched with pity. The other was a Mr. Hugins, merchant of Richmond, who bowed with some feeling as they passed. They then took leave of Richmond, accompanied by Sheriff Brown, and four guards with drawn pistols, and moved towards Columbia. It had been thundering and raining for some days, and the thunder storm lasted with but short cessations from the time they started till they arrived at the place of destination, which took five days. The small streams were swollen, making it very difficult to cross them. [Sidenote: An Adventure by the Way.] _Thursday, May 23_.--The prisoners came to a creek which was several rods across, with a strong current and very deep. It was towards evening, and far from any house and they had received no refreshments through the day. Here the company halted, and knew not what to do; they waited awhile for the water {361} to fall, but it fell slowly. All hands were hungry and impatient, and a lowery night seemed to threaten that the creek would rise before morning by the falling of additional rains. In this dilemma some counseled one thing and some another. At last Mr. Pratt proposed to the sheriff, that if he would take off his irons, he would go into the water to bathe, and by that means ascertain the depths and bottom. This the sheriff consented to after some hesitation. Brother Pratt then plunged into the stream and swam across, and attempted to wade back; he found it to be a hard bottom, and the water about up to his chin, but a very stiff current. After this, Mr. Brown, the sheriff, undertook to cross on his horse, but was thrown off and buried in the stream. This accident decided the fate of the day. Being now completely wet, the sheriff resolved to effect the crossing of the whole company bag and baggage. Accordingly several stripped off their clothes and mounted on the bare backs of the horses, and taking their clothing, saddles and arms, together with one trunk, and bedding, upon their shoulders, they bore them across in safety, without wetting. This was done by riding backwards and forwards across the stream several times. In this sport and labor prisoners, guards and all mingled in mutual exertion. All was now safe but the carriage. Brother Phelps then proposed to swim that across, by hitching two horses before it; and he mounted on one of their backs, while Brother Pratt and one of the guards swam by the side of the carriage to keep it from upsetting by the force of the current; and thus they all got safe to land. Everything was soon replaced; prisoners in the carriage and the suite on horseback, moving swiftly on, and at dark arrived at a house of entertainment, amid a terrible thunder storm. I was busy in counseling, writing letters and attending to general business of the Church this week. {362} _The Prophet's Letter to E. W. Harris_. Commerce, Illinois, May 24, 1839. _Dear Sir_:--I write you to say that I have selected a town lot for you just across the street from my own, and immediately beside yours, one for Mr. Cleveland. As to getting the temporary house erected which you desired, I have not been able to find any person willing to take hold of the job, and have thought that perhaps you may meet with some person at Quincy who could take it in hand. Business goes on with us in quite a lively manner, and we hope soon to have Brother Harris and family, with other friends, to assist us in our arduous, but glorious undertaking. Our families are all well, as far as we have knowledge, all things are going on quietly and smoothly. Yours, etc. Joseph Smith, Jun. _Letter of The Prophet and Emma Smith to Judge Cleveland_. Commerce, Illinois, May 24th, 1839. _Dear Mr. and Mrs. Cleveland_:--We write you in order to redeem our pledge, which we would have done before now, but that we have been in the midst of the bustle of business of various kinds ever since our arrival here. We, however, beg to assure you and your family that we have not forgotten you, but remember you all, as well as the great kindness and friendship which we have experienced at your hands. We have selected a lot for you, just across the street from our own, beside Mr. Harris; and in the orchard, according to the desire of Sister Cleveland, and also on the river, adapted to Mr. Cleveland's trade. The various [lines of] business attendant on settling a new place, go on here at present briskly; while all around and concerning us, goes on quietly and smoothly, as far as we have knowledge. It would give us great pleasure to have you all here along with us, and this we hope to enjoy in a short time. I have also remembered Rufus Cleveland to the surveyor, and am happy to be able to say that the land in Iowa far exceeds my expectations both as to richness of soil, and beauty of location, more so than any part of Missouri which I have seen. We desire to have Mr. Cleveland and his brother come up here as soon as convenient, and see our situation, when they can judge for themselves, and we shall be happy to see them and give them all information in our power. Father Smith and family arrived here yesterday; his health rather improves. We all join in sending our sincere {363} respects to each and every one of you, and remain your very sincere friends, Joseph Smith, Jun., Emma Smith. Addressed to Judge Cleveland and Lady, Quincy, Illinois. _The Prophet's letter to Bishop Whitney, Asking him to Settle at Commerce_. Commerce, Illinois, 24th May, 1839. Dear Sir:--This is to inform you that Elder Granger has succeeded in obtaining the house which he had in contemplation when he left here; and as we feel very anxious to have the society of Bishop Whitney and his family here, we hope that he will use every exertion consistent with his own business and convenience to come up to us at Commerce as soon as it is in his power. Joseph Smith, Jun. Bishop N. K. Whitney. [Sidenote: The Twelve to go to England.] _Friday, May 24_.--The Twelve made a report of the proceedings of the Seventies, which I sanctioned. I also approved of the Twelve going to England. [Sidenote: Cruel Treatment of Parley P. Pratt and Companions.] This day the Missouri prisoners crossed the Missouri river at "Arrow Rock," so called from the Lamanites coming from all quarters to get a hard rock from the bluff out of which to make arrow points. During this journey the prisoners had slept each night on their backs on the floor; being all four of them ironed together with hand and ankle irons made for the purpose. This being done the windows and doors were all fastened, and then five guards with their loaded pistols staid in the room, and one at a time sat up and watched during the night. This cruelty was inflicted on them more to gratify a wicked disposition than anything else: for it was vain for them to have tried to escape, without any irons being put on them; and had they wished to escape, they had a tolerably good opportunity at the creek. _Answer of the First Presidency to R. B. Thompson on the Lyman Wight Affair_. Commerce, Hancock Co., Illinois, 25th May, 1839. Dear Sir:--In answer to yours of the 13th instant, to us, concerning {364} the writings of Colonel Lyman Wight, on the subject of our late sufferings in the state of Missouri, we wish to say, that as to a statement of our persecutions being brought before the world as a political question, we entirely disapprove of it. Having, however, great confidence in Colonel Wight's good intentions, and considering it to be the indefeasible right of every free man to hold his own opinion in politics as well as religion, we will only say that we consider it to be unwise, as it is unfair, to charge any one party in politics or any sect of religionists with having been our oppressors, since we so well know that our persecutors in the state of Missouri were of every sect, and of all parties, both religious and political; and as Brother Wight disclaims having spoken evil of any administration, save that of Missouri, we presume that it need not be feared that men of sense will now suppose him wishful to implicate any other. We consider that in making these remarks we express the sentiments of the Church in general, as well as our own individually, and also when we say in conclusion, that we feel the fullest confidence, that when the subject of our wrongs has been fully investigated by the authorities of the United States, we shall receive the most perfect justice at their hands; whilst our unfeeling oppressors shall be brought to condign punishment, with the approbation of a free and enlightened people, without respect to sect or party. We desire that you may make whatever use you may think proper of this letter, and remain your sincere friends and brethren. Joseph Smith, Jun., Hyrum Smith, Sydney Rigdon. Elder Robert B. Thompson. [Sidenote: Case of Wm. Smith.] _Saturday, May 25_.--This day I met the Twelve in council. The case of Brother William Smith came up for investigation and was disposed of. [3] _Sunday, 26_.--I spent the day at home. Elders Orson Pratt and John Taylor preached. [Sidenote: Parley P. Pratt and Fellow Prisoners Arrive at Columbia.] As the prisoners in Missouri arrived at their new house in Boone county, I will give a sketch of their experience from Elder Pratt's testimony: When we arrived within four miles of Columbia the bridge had been destroyed from over a large and rapid {365} river; and here we were some hours in crossing over in a tottlish canoe having to leave our carriage, together with our bedding, clothing, our trunk of clothing, books, papers, etc.; but all came to us in safety after two days. After we had crossed the river, our guards having swam their horses, mounted them, and we proceeded towards Columbia, the prisoners walking on foot, being fastened together two by two by the wrists. After walking two or three miles, Mr. Brown hired a carriage and we rode into Columbia. It was about sunset on Sunday evening, and as the carriage and our armed attendants drove through the streets we were gazed upon with astonishment by hundreds of spectators, who thronged the streets and looked out at the windows, doors, etc., anxious to get a glimpse of the strange beings called "Mormons." On our arrival we were immediately hurried to the prison, without going to a tavern for refreshment, although we had traveled a long summer day without anything to eat. When unloosed from our fetters we were ushered immediately into the jail, and next moment a huge trap door was opened and down we went into a most dismal dungeon, which was full of cobwebs and filth above, below, and all around the walls, having stood empty for nearly two years. Here was neither beds, nor chairs, nor water, nor food, nor friends, nor any one on whom we might call, even for a drink of cold water; for Brown and all the others had withdrawn to go where they could refresh themselves. When thrust into this dungeon, we were nearly ready to faint of hunger and thirst and weariness. We walked the room for a few moments, and then sank down upon the floor in despondency and wished to die; for like Elijah of old, if the Lord had enquired "What dost thou here?" we could have replied, "Lord, they have killed thy prophets, and thrown down thine altars and have driven out all Thy Saints from the land, and we only are left to tell Thee; and they seek our lives, to take them away; and now, therefore, let us die." When we had been in the dungeon some time, our new jailer handed down some provisions, but by this time I was too faint to eat; I tasted a few mouthfulls, and then suddenly the trap door opened, and some chairs were handed to us, and the new sheriff, Mr. Martin, and his deputy, Mr. Hamilton, entered our dungeon and talked so kindly to us, that our spirits again revived in some measure. This night we slept cold and uncomfortable, having but little bedding. Next morning we were suffered to come out of the dungeon, and the liberty of the upper room was given us through the day ever afterwards. We now began to receive kind treatment from our jailer and from our new sheriff; for it was Mr. Brown that had caused all our neglect {366} and sufferings the previous evening. Our jail in Columbia was a large wooden block building with two apartments; one was occupied by the jailer and his family and the other by the prisoners. _Monday, 27_.--I was at home. _The Prophet and Vinson Knight's Letter to Mark Bigler_. Commerce, Hancock County, Illinois, May 27, 1839. _Father Bigler_: Dear Sir:--We have thought well to write you by Brother Markham on the subject of our purchase of lands here, in order to stir up your pure mind to a remembrance of the situation in which we have been placed by the act of the councils of the Church having appointed us a committee to transact business here for the Church. We have, as is known to the Church in general, made purchases and entered into contracts and promised payments of moneys, for all of which we now stand responsible. Now as money seems to come in too slowly, in order that we may be able to meet our engagements, we have determined to call upon the liberality of Father Bigler, through the agency of Brother Markham, and request that he will place in his hands for us, the sum of five or six hundred dollars, for which he shall have the security of said committee, also through the agency of Brother Markham, and the thanks of the Church besides. Joseph Smith, Jun., Vinson Knight. To Mark Bigler, Quincy, Illinois. _The Prophet's Letter to Lyman Wight, on the Matter of R. B. Thompson's Complaint_. Commerce, Illinois, MAY 27, 1839. Dear Sir:--Having last week received a letter from Brother Robert B. Thompson, concerning your late writings in the _Quincy Whig_, and understanding thereby that the Church in general in Quincy were rather uneasy concerning these matters, we have thought best to consider the matter, of course, and accordingly being in council on Saturday last, the subject was introduced, and discussed at some length, when an answer to Brother Thompson's letter was agreed to and sanctioned by the Council, which answer I expect will be published, and of course you will have an opportunity to see it. It will be seen by that letter that we do not at all approve of the course which you have thought proper to take, in making the subject of our {367} sufferings a political question. At the same time you will perceive that we there express what we really feel: that is, a confidence in your good intentions. And (as I took occasion to state to the Council) knowing your integrity of principle, and steadfastness in the cause of Christ, I feel not to exercise even the privilege of counsel on the subject, save only to request that you will endeavor to bear in mind the importance of the subject, and how easy it might be to get into a misunderstanding with the brethren concerning it; and though last, not least, that whilst you continue to go upon your own credit you will also steer clear of making the Church appear as either supporting or opposing you in your politics lest such a course may have a tendency to bring about persecution on the Church, where a little wisdom and caution may avoid it. I do not know that there is any occasion for my thus cautioning you in this thing, but having done so, I hope it will be well taken, and that all things shall eventually be found to work together for the good of the Saints. I should be happy to have you here to dwell amongst us and am in hopes soon to have that pleasure. I was happy to receive your favor of the 20th instant, and to observe the contents; and beg to say in reply that I shall attend to what you therein suggest, and shall feel pleasure at all times to answer any requests of yours, and attend to them also in the best manner possible. With every possible feeling of love and friendship, for an old fellow prisoner and brother in the Lord, I remain, sir, your sincere friend, Joseph Smith, Jun. To Lyman Wight, Quincy, Illinois. _Letter of Appointment to Stephen Markham_. _To the Church of Jesus Christ of Latter-day Saints, Greeting_: From our knowledge of the good sacrifices made by the bearer, Brother Stephen Markham, in behalf of the welfare of us, and the Church generally, and from the great trust which we have oftentimes reposed in him, and as often found him trustworthy, not seeking his own aggrandizement, but rather that of the community, we feel warranted in commissioning him to go forth among the faithful, as our agent to gather up and receive such means in money or otherwise, as shall enable us to meet our engagements which are now about to devolve upon us in consequence of our purchases here for the Church; and we humbly trust that our brethren generally will enable him to come to our assistance before our credit shall suffer on this account. Joseph Smith, Jun., Presiding Elder. {368} _Thursday, May 28_.--I was at home. [Sidenote: Parley P. Pratt _et al_ Seek a Trial.] When the Missouri prisoners arrived at Columbia they applied to Judge Reynolds for a special term of court to be holden for their trials. The petition was granted and July 1st was appointed for the sitting of the court. _Monday May 29_.--I was about home until the latter part of the week, when I went to Quincy in company with my Counselors. I continued to assist in making preparations to lay our grievances before the general government, and many of the brethren were making their reports of damages sustained in Missouri. I wrote as follows: _June 4, 1839_. _The Prophet's Narration of his Personal Experiences in Missouri 1838-9, Which he Calls "A Bill of Damages Against the State of Missouri on Account of the Suffering and Losses Sustained Therein_." March 12, 1838. With my family I arrived at Far West, Caldwell county, after a journey of one thousand miles, being eight weeks on my journey, enduring great affliction in consequence of persecution and expending two or three hundred dollars. Soon after my arrival at that place, I was informed that a number of men living in Daviess county (on the Grinstone Forks) had offered the sum of one thousand dollars for my scalp: persons to whom I was an entire stranger, and of whom I had no knowledge. In order to attain their end, the roads were frequently waylaid for me. At one time in particular, when watering my horse on Shoal Creek, I distinctly heard three or four guns snapped at me. I was credibly informed also, that Judge King, of the Fifth Judicial Circuit, gave encouragement to individuals to carry into effect their diabolical designs, and has frequently stated that I ought to be beheaded on account of my religion. In consequence of such expressions from Judge King and others in authority, my enemies endeavored to take every advantage of me, and heaping up abuse, getting up vexatious lawsuits, and stirring up the minds of the people against me and the people with whom I was connected, although we had done nothing [on our part] to deserve such treatment, but were busily engaged in our several vocations, and desirous to live on peaceable and friendly terms with all men. In consequence of such threats and abuse which I was continually subject to, my family were kept in a continual state of alarm, not knowing any morning what {369} would befall me from day to day, particularly when I went from home. In the latter part of September, 1838, I went to the lower part of the county of Caldwell for the purpose of selecting a location for a town. When on my journey I was met by one of our friends with a message from De Witt, in Carrol county, stating that our brethren who had settled in that place, were, and had for some time been, surrounded by a mob, who had threatened their lives, and had shot several times at them. Immediately on hearing this strange intelligence, I made preparations to start, in order if possible to allay the feeling of opposition, if not to make arrangements with those individuals of whom we had made purchases, and to whom I was responsible and holden for part of the purchase money. I arrived there on the--day of September, and found the account which I heard was correct. Our people were surrounded by a mob, and their provisions nearly exhausted. Messengers were immediately sent to the Governor, requesting protection; but instead of lending any assistance to the oppressed, he stated that the quarrel was between the "Mormons" and the mob, and they must fight it out. Being now almost destitute of provisions, and having suffered great distress, and some of the brethren having died in consequence of their privations and sufferings--I had then the pain of beholding some of my fellow-creatures perish in a strange land, from the cruelty of a mob--and seeing no prospect of relief, the brethren agreed to leave that place and seek a shelter elsewhere, after having their houses burnt down, their cattle driven away, and much of their property destroyed. Judge King was also petitioned to afford us some assistance. He sent a company of about one hundred men; but instead of affording us any relief, we were told by General Parks [who commanded them] that he could afford none, in consequence of the greater part of his company, under their officer, Captain Samuel Bogart, having mutinied. About seventy wagons left De Witt for Caldwell, and during their journey were continually insulted by the mob, who threatened to destroy us, and shot at us. In our journey several of our friends died and had to be interred without a coffin, and under such circumstances, this was extremely distressing. Immediately on my arrival at Caldwell, I was informed by General Doniphan, of Clay county, that a company of about eight hundred were marching towards a settlement of our brethren in Daviess county, and he advised one of the officers that we should immediately go to protect our brethren in Daviess county, (in what he called Whit's Town,) until he should get the militia to put them down. A company of militia, to the number of sixty, who were on their route to that place, he ordered back, believing, as he said, that they were not to be depended upon; and to use his own language were "damned rotten hearted." {370} Lieut.-Colonel Hinkle, agreeably to the advice of General Doniphan, and a number of our brethren, volunteered to go to Daviess county to render what assistance they could. My labors having been principally expended in Daviess county, where I intended to take up my residence; and having a house in building, and having other property there, I hastened up to that place; and while I was there, a number of houses belonging to the brethren were burnt, and depredations were continually committed, such as driving off horses, cattle, sheep, etc., etc. Being deprived of shelter, and others having no safety in their houses--because of their being scattered--and being alarmed at the approach of the mob, they had to flock together; their sufferings were very great in consequence of their defenseless situation--being exposed to the weather, which was extremely cold, a large snow storm having just fallen. In this state of affairs, General Parks arrived in Daviess county, and was at the house of Colonel Wight when the intelligence was brought that the mob were burning houses, etc.; and also that men, women, and children were flocking into the village for safety. Colonel Wight, who held a commission in the fifty-ninth regiment under his [Parks] command, asked him what steps should be taken. General Parks told him that he must immediately call out his men, and go and put the mob down. Preparations were made at once to raise a force to quell the mob, who, on ascertaining that we were determined to bear such treatment no longer, but to make a vigorous effort to subdue them, and likewise being informed of the orders of General Parks, broke up their encampment and fled. Some of the inhabitants in the immediate neighborhood, who seeing no prospects of driving us by force, resorted to stratagem, and actually set fire to their own houses (miserable log houses, after having removed their property and effects) and then sent information to the Governor, stating that our brethren were committing depredations and destroying their property, burning houses, etc. On the retreat of the mob from Daviess county, I returned home to Caldwell. On my arrival there, I understood that a mob had commenced hostilities in the borders of Caldwell; had taken some of our people prisoners; burnt some houses, and had done considerable damage. Immediately Captain Patten was ordered out by Lieut.-Col. Hinkle to go against them, and about daylight next morning came up with them. Upon the approach of our people the mob fired upon them, and after discharging their pieces, fled with great precipitation. In this affray, Captain Patten, along with two others, fell a victim to that spirit of mobocracy which has prevailed to such an extent; others were severely wounded. On the day after this affray, Captain Patten {371} sent for me to pray for him, which request I complied with, and then returned to my home. There continued to be great commotion in the county, caused by the conduct of the mob, who were continually burning houses, driving off horses, cattle, etc., and taking prisoners, and threatening death to all the "Mormons." Amongst the cattle driven off were two cows of mine. On the 28th of October, a large company of armed soldiers were seen approaching Far West, and encamped about one mile from the town. The next day I was waited upon by Lieutenant-Colonel Hinkle, who stated that the officers of the militia requested an interview with us in order to come to some amicable settlement of the difficulties which then existed; they, the officers, not wishing, under the present circumstances, to carry into effect the exterminating orders they had received. I immediately complied with the request, and in company with Messieurs Rigdon, Robinson, Wight, and Pratt, proceeded to meet the officers of the militia, but instead of treating us with respect, and as persons desirous to accommodate matters, to our astonishment we were delivered up as prisoners of war, and taken into their camp as such. It would be in vain for me to give any idea of the scene which now presented itself in the camp. The hideous yells of more than a thousand infuriated beings, whose desire was to wreak their vengeance upon me and the rest of my friends, was truly awful, and enough to appall the stoutest heart. In the evening we had to lie down on the cold ground, surrounded by a strong guard. We petitioned the officers to know why we were thus treated; but they utterly refused to hold any conversation with us. The next day they held a court martial upon us and sentenced me, with the rest of the prisoners, to be shot; which sentence was to be carried into effect on Friday morning in the public square, as they said as an ensample to the rest of the members; but through the kind providence of God, their murderous sentence was not carried into execution. The militia then went to my house and drove my family out of doors under sanction of General Lucas, and carried away all my property. I had an opportunity of speaking to General Wilson, and on asking him the cause of such strange proceedings, I told him that I was a democrat, and had always been a supporter of the Constitution. He answered, "I know that, and that is the reason why I want to kill you, or have you killed." We were led into the public square, and after considerable entreaty, we were permitted to see our families, being attended by a strong guard. I found my family in tears, they having believed that the mob had carried into effect their sentence; they clung to my garments weeping. I requested to have a private interview with my wife in an adjoining room, but was refused; when taking my departure from my family, {372} it was almost too painful for me. My children clung to me, and were thrust away at the point of the swords of the soldiery. We were then removed to Jackson county, under the care of General Wilson; and during our stay there, we had to sleep on the floor, with nothing but a mantle for our covering, and a stick of wood for our pillow, and had to pay for our own board. While we were in Jackson county, General Clark with his troops arrived in Caldwell, and sent an order for our return, holding out the inducement that we were to be reinstated to our former privileges; but instead of being taken to Caldwell county, we were taken to Richmond, Ray county, where we were immured in prison and bound in chains. After we were thus situated, we were under the charge of Colonel Price, of Chariton county, who suffered us to be abused in every manner which the people thought proper. Our situation at this time was truly painful. We were taken before a court of inquiry; but in consequence of the proceedings of the mob, and their threats, we were not able to get such witnesses as would have been serviceable; even those we had were abused by the State's Attorney, and the court, and were not permitted to be examined by the court as the law directs. We were committed to Liberty jail, and petitioned Judge Turnham for a writ of habeas corpus; but owing to the prejudice of the jailer, all communication was entirely cut off. However, at length we succeeded in getting a petition conveyed to the judge, but he neglected to pay any attention to it for fourteen days, and kept us in suspense. He then ordered us to appear before him; but he utterly refused to hear any of our witnesses, which we had been at a great trouble in providing. Our lawyer also refused to act, being afraid of the people. We likewise petitioned Judge King and the judges of the Supreme Court, but they utterly refused. Our victuals were of the coarsest kind, and served up in a manner which was disgusting. After bearing up under repeated injuries, we were moved to Daviess county under a strong guard. We were then arraigned before the Grand Jury, who were mostly intoxicated, who indicted me and the rest of my companions for treason. We then got a change of venue to Boone county, and when on our way to that place, on the second evening after our departure, our guards getting intoxicated, I thought it a favorable time to effect our escape from such men, whose aim was only to destroy our life and to abuse us in every manner that wicked men could invent. Accordingly we took advantage of their situation, and made our escape; and after enduring considerable fatigue, and suffering hunger and weariness, expecting that our enemies would be in pursuit, we arrived in the town of Quincy, Illinois, amidst the congratulations of our friends, {373} and the joy of our families. I have been here for several weeks, as it is known to the people of the state of Missouri; but they, knowing they had no justice in their crusade against me, have not to my knowledge taken the first step to have me arrested. The loss of property which I have sustained is as follows:--Losses sustained in Jackson county, Daviess county, Caldwell county, including lands, houses, harness, hogs, cattle, etc.; books and store goods, expenses while in bonds, of moneys paid out, expenses of moving out of the State, and damages sustained by false imprisonments, threatenings, intimidations, exposure, etc., etc., one hundred thousand dollars. My brother Hyrum Smith wrote the following-- _Hyrum Smith's Statement of sufferings and damages sustained in Missouri, and of being driven therefrom_. I left Kirtland, Ohio, in the spring of 1838, having the charge of a family of ten individuals; the weather was very unfavorable, and the roads worse than I had ever seen, which materially increased my expenses, on account of such long delays upon the road. However, after suffering many privations, I reached my destination in safety, and intended to make my permanent residence in the state of Missouri. I sent on by water all my household furniture and a number of farming implements, amounting to several hundred dollars, having made purchases of lands of several hundreds of acres, upon which I intended to settle. In the meantime, I took a house in Far West, until I could make further arrangements. I had not been there but a few weeks, before the report of mobs, whose intention was to drive us from our homes, was heard from every quarter. I thought that the reports were false, inasmuch as I know that as a people we had done nothing to merit any such treatment as was threatened. However, at length, from false and wicked reports, circulated for the worst of purposes, the inhabitants of the upper counties of Missouri commenced hostilities, threatened to burn our dwellings, and even menaced the lives of our people, if we did not move away; and afterwards, horrid to relate, they put their threats into execution. Our people endeavored to calm the fury of our enemies, but in vain; for they carried on their depredations to a greater extent than ever, until most of our people who lived in places at a distance from the towns had collected together, so that they might be the better able to escape from the fury of our enemies, and be in better condition to defend their lives and the little property they had been able to save. It is probable that our persecutors might have been deterred from their purposes, had not wicked and shameful reports been sent to the Governor of the state, who ordered out a very large force to exterminate {374} us. When they arrived at Far West, we were told what were their orders. However, they did not fall upon us, but took several of my friends and made them prisoners; and the day after, a company of the militia came to my house and ordered me to go with them into the camp. My family at that time particularly needed my assistance, being much afflicted. I told them my situation, but remonstrance was in vain, and I was hurried into the camp, and was subject to the most cruel treatment. Along with the rest of the prisoners, I was ordered to be shot; but it was providentially overruled. We were then ordered to Jackson county, where our bitterest persecutors resided. Before we started, after much entreaty, I was privileged to visit my family, accompanied with a strong guard. I had only time to get a change of linen, &c., and was hurried to where the teams were waiting to convey us to the city of Independence, in Jackson county. While there I was subjected to continued insult from the people who visited us. I had likewise to lie on the floor, and had to cover myself with my mantle; after remaining there for some time we were ordered to Richmond, in Ray county, where our enemies expected to shoot us; but finding no law to support them in carrying into effect so strange an act, we were delivered up to the civil law. As soon as we were so, we were thrust into a dungeon, and our legs were chained together. In this situation we remained until called before the court, who ordered us to be sent to Liberty in Clay county, where I was confined for more than four months, and endured almost everything but death, from the nauseous cell, and the wretched food we were obliged to eat. In the meantime, my family were suffering every privation. Our enemies carried off nearly everything of value, until my family were left almost destitute. My wife had been but recently confined and had to suffer more than tongue can describe; and then in common with the rest of the people, had to move, in the month of February, a distance of two hundred miles, in order to escape further persecutions and injury. Since I have obtained my liberty, I feel my body broken down and my health very much impaired, from the fatigue and afflictions which I have undergone, so that I have not been able to perform any labor since I have escaped from my oppressors. The loss of property which I sustained in the state of Missouri would amount to several thousand dollars; and one hundred thousand dollars would be no consideration for what I have suffered from privations--from my life being continually sought--and all the accumulated sufferings I have been subjected to. Hyrum Smith. Footnotes: 1. This letter was written, it will be observed in 1839, now [1905] sixty-six years ago. It cannot fail to be of interest to all to see the marked change which in that time has come over Jewish thought concerning Jesus of Nazareth. In a work published in 1901 by George Croly, "Tarry thou Till I Come," there is a large collection of letters from representative Jews in response to his question, "What is the Jewish thought today of Jesus of Nazareth?" From this great number of answers to this question I quote the following represent the general trend of the whole collection. "I regard Jesus of Nazareth as a Jew of the Jews, one whom all Jewish people are learning to love. His teaching has been an immense service to the world in bringing Israel's God to the knowledge of hundreds of millions of mankind. The great change in Jewish thought concerning Jesus of Nazareth, I cannot better illustrate than by this fact: "When I was a boy, had my father, who was a very pious man, heard the name of Jesus uttered from the pulpit of our synagogue, he and every other man in the congregation would have left the building, and the rabbi would have been dismissed at once. "Now, it is not strange in many synagogues, to hear sermons preached eulogistic of this Jesus, and nobody thinks of protesting--in fact, we are all glad to claim Jesus as one of our people." "Isadore Singer." New York, March 25, 1901. "The Jew of today beholds in Jesus an inspiring ideal of matchless beauty. While He lacks the element of stern justice expressed so forcibly in the law and in the Old Testament characters, the firmness of self-assertion so necessary to the full development of manhood, all those social qualities which build up the home and society, industry and worldly progress, He is the unique exponent of the principle of redeeming love. His name as helper of the poor, as sympathizing friend of the fallen, as brother of every fellow sufferer, as lover of man and redeemer of woman, has become the inspiration, the symbol and the watchword for the world's greatest achievements in the field of benevolence. While continuing the work of the synagogue, the Christian Church with the larger means at her disposal created those institutions of charity and redeeming love that accomplished wondrous things. The very sign of the cross has lent a new meaning, a holier pathos to suffering, sickness and sin, so as to offer new practical solutions for the great problems of evil which fill the human heart with new joys of self-sacrificing love." Kaufman Kohler, Ph. D., Rabbi of Temple Beth-El. New York, August 23, 1904. If the Jews up to the present time have not publicly rendered homage to the sublime beauty of the figure of Jesus, it is because their tormentors have always persecuted, tortured, assassinated them in His name. The Jews have drawn their conclusions from the disciples as to the Master, which was wrong, a wrong pardonable in the eternal victims of the implacable, cruel hatred of those who called themselves Christians. Every time that a Jew mounted to the sources and contemplated Christ alone, without His pretended faithful, he cried, with tenderness and admiration: "Putting aside the Messianic mission, this man is ours. He honors our race and we claim Him as we claim the gospels--flowers of Jewish literature and only Jewish." Max Nordau, M. D., Critic and Philosopher. Paris, France. "The Jews of every shade of religious belief do not regard Jesus in the light of Paul's theology. But the gospel of Jesus, the Jesus who teaches so superbly the principles of Jewish ethics, is revered by all the expounders of Judaism. His words are studied; the New Testament forms a part of Jewish literature. Among the great preceptors that have worded the truths of which Judaism is the historical guardian, none in our estimation and esteem, takes precedence of the rabbi of Nazareth. To impute to us suspicious sentiments concerning Him does us gross injustice. We know Him to be among our greatest and purest. Emil G. Hirsch, Ph. D., LL. D., L. H. D., Rabbi of Sinai Congregation, Professor of Rabbinical Literature in Chicago University, Chicago, Ill., January 26, 1901. Again, in 1905, the New York _Sun_ published a symposium compiled by Dr. Isadore Singer, editor of the "Jewish Encyclopedia," on the same subject, in which he quotes some of the most eminent contemporary Jewish theologians, historians and orientalists. The following is typical of the whole collection. "If He has added to their [the Jewish prophet's] spiritual bequests new jewels of religious truth, and spoken words which are words of life because they touch the deepest springs of the human heart, why should we Jews not glory in Him? The crown of thorns on His head makes Him only the more our brother, for to this day it is borne by His people. Were He alive today who, think you, would be nearer His heart,--the persecuted or the persecutors?" Dr. Gustav Gotthell. 2. It will be remembered that William W. Phelps, with Oliver Cowdery and the Whitmers, left the Church in 1838, and was among the most bitter enemies of the Prophet; he was also among those who testified against the Prophet and his fellow prisoners before Judge Austin A. King at Richmond. (See report of Missouri Legislature on Mormon Difficulties, pp. 120-5). He also joined with others in whitewashing the proceedings of General Clark and his troops in their treatment of the citizens of Far West. Following is the document as it appears in the report of the Missouri Legislature p. 87: "_Certificate of Mormons as to the conduct of Gen. Clark and his troops_. "Richmond, November 23, 1838. "Understanding the Maj. Gen. Clark is about to return with the whole of his command from the scene of difficulty, we avail ourselves of this occasion to state that we were present when the "Mormons" surrendered to Maj. Gen. Lucas at Far West, and remained there until Maj. Gen. Clark arrived; and we are happy to have an opportunity as well as the satisfaction of stating that the course of him [Clark] and his troops while at Far West was of the most respectful kind and obliging character towards the said Mormons; and that the destitute among that people are much indebted to him for sustenance during his stay. The modification of the terms upon which the "Mormons" surrendered, by permitting them to remain until they could safely go in the spring, was also an act that gave general satisfaction to the Mormons. We have no hesitation in saying that the course taken by Gen. Clark with the Mormons was necessary for the public peace, and that the "Mormons" are generally satisfied with his course, and feel in duty bound to say that the conduct of the General, his staff officers and troops, was highly honorable as soldiers and citizens, so far as our knowledge extends; and we have heard nothing derogatory to the dignity of the state in the treatment of the prisoners." Respectfully, &c. [signed] W. W. Phelps, Geo Walter, John Cleminson, G. M. Hinkle, John Corrill. In view of these proceeding on the part of W. W. Phelps it is no matter of astonishment, when he began to show activity respecting the affairs of the Saints, that the Prophet wrote him the curt letter of the text. 3. That is, Elder Smith who had been guilty of some willful and irregular conduct while in the state of Missouri, was permitted to retain his standing in the quorum of the Twelve. {375} CHAPTER XXV. Commerce--The Prophet's History--Doctrinal Development. _Wednesday, June 5_.--I returned to Commerce and spent the remainder of the week at home. _Sunday, 9_.--I attended meeting with my wife and family at Brother Bosiers. Elder John E. Page preached. _Monday, 10_.--Elder Page baptized one woman. I was engaged in study preparatory to writing my history. [Sidenote: First House Built by the Saints at Commerce.] _Tuesday, 11_.--I commenced dictating my history for my clerk, James Mulholland, to write. About this time Elder Theodore Turley raised the first house built by the Saints in this place [Commerce]; it was built of logs, about twenty-five or thirty rods north north-east of my dwelling, on the northeast corner of lot 4, block 147, of the White purchase. [Sidenote: Description of Commerce.] When I made the purchase of White and Galland, there were one stone house, three frame houses, and two block houses, which constituted the whole city of Commerce. Between Commerce and Mr. Davidson Hibbard's, there was one stone house and three log houses, including the one that I live in, and these were all the houses in this vicinity, and the place was literally a wilderness. The land was mostly covered with trees and bushes, and much of it so wet that it was with the utmost difficulty a footman could get through, and totally impossible for teams. Commerce was so unhealthful, very few could live there; but believing that it might become a healthful place by the blessing of heaven to the Saints, and no more eligible place presenting itself, I considered it wisdom to make an attempt to build up a city. {376} _Wednesday and Thursday, 12 and 13_.--I continued to dictate my history. _Letter of Edward Partridge to the Prophet_. Quincy, June 13, 1839. _President Smith_: Sir:--Your letter in answer to my note to Bishop Knight, I received by the hand of Brother Harris. Respecting the cattle, I had promised three or four yoke to Father Myers. I did expect Brother Shearer would have sent the cattle down immediately, or I should not have been quite so willing to accommodate him with some to move with. Some of our poor brethren wished me to furnish them teams to move up to town with, and I promised them that when the teams returned, I would. They were very anxious to get up in time to get in a little garden; and were not my plans frustrated, I could have accommodated them greatly to their satisfaction. The brethren that I allude to are the blind brethren, who say that they had as lief live in tents there as here. It is now too late to think of making gardens, and what is best for them to do, I know not. I had promised some money as soon as I could sell a yoke of cattle. I know of nothing else I have that I can raise money with at this time; and they are getting to be dull sale to what they were. Sister Meeks has been quite sick, but she is getting better. She has nothing to eat only what she is helped to. A number of other poor here, I think, need assistance; widow Sherman for one; but if you think that all the means should be kept up there [at Commerce], I have nothing to say, only that I do not believe it to be my duty to stay here living on expense, where I can earn nothing for myself, nor do anything to benefit others. As I before stated, I have promised some money as soon as I can raise it. I have not at this time two dollars in the world, one dollar and forty-four cents is all. I owe for my rent, and for making clothes for some of the poor, and some other things. I am going into the room Brother Harris leaves, to save rent. What is best for me to do, I hardly know. Hard labor I cannot perform; light labor I can; but I know of no chance to earn anything, at anything that I can stand to do. It is quite sickly here. Five were buried in four days--Brother Moses' child, Sister Louisa P. and Brother Pettigrew's son Hiram, eighteen or nineteen years of age; the other two were children of the world. I spoke to Brother Isaac Higbee about his seine; he said that he would speak to his brother about it. He said he thought they would sell it, or they would come up in the fall and fish a while, but to lend it, he {377} thought it would not be best, as those unaccustomed to fish in the rivers would be apt to tear it to pieces. You perceive that I have not means to get you twine at present; therefore I presume that you will not blame me for not doing it. Were I well, I would go up to Commerce with Brother Whitney and settle with the committee and Brother Rogers, and see what is best to do; probably may come next week. If Brother Markham could sell one yoke of cattle and let me have the avails of them, I should be glad; and I think it best to let two yoke, that are up there, go to Father Myers. As to teams to move up some of the poor, do as you think best. Edward Partridge. President Joseph Smith, Jun., Commerce. [Sidenote: Excitement at Columbia Prison, Mo.] _Friday, 14_.--Continued writing history. This evening there was a great excitement about the jail of Columbia, Missouri. Several individuals went and called for the jailer, but he was absent. They next called for the jailer's wife, and offered her money to let the prisoners go, which she declined, and becoming alarmed, raised a cry which brought the whole village together, armed with bowie knives, guns, pistols, etc.; but finding no one there, they soon returned home, except a few to guard the prison. This now brought different individuals to see the prisoners, and by acquaintance those feelings were softened towards the Saints. [Sidenote: Visit of the Prophet with Wm. Smith.] _Saturday, 15_.--I started with my family to visit Brother Don Carlos Smith. We met Brother William on the prairie, about four miles west of Carthage; found him in good spirits, and went with him to his house in Plymouth; found his family well. Staid over night, and had a very satisfactory visit. [Sidenote: Visit with Don Carlos.] _Sunday, 16_.--We went to Brother Don Carlos Smith's, in McDonough county, near the village of Macombe, where we spent the remainder of the day. _Monday, 17_.--Bishops Whitney and Knight arrived at Commerce. I staid at Brother Don Carlos' this day, and my brother Samuel H. Smith came in; I had not seen {378} him before, since my deliverance from prison. Bishop Knight returned to Quincy. _Tuesday, 18_.--I went to the house of a man by the name of Matthews. During the evening the neighbors came in and I gave them a short discourse. [Sidenote: Ministry of the Prophet.] _Thursday, 20_.--Visited at Elder Zebedee Coltrin's. From hence we were invited to visit at Brother Vance's, which we did, and there gave to the brethren and friends of the neighborhood a brief history of the coming forth of the Book of Mormon. _Saturday, 22_.--We returned to Brother Don Carlos' place. _Sunday, 23_.--Went to Brother Wilcox's and preached to a very crowded congregation; and so eager were they to hear, that a part of them stood out in the rain during the sermon. In general they expressed good satisfaction as to what they heard. [Sidenote: Purchase of Lands in Iowa.] _Monday, 24_.--We started for home, and went to Brother Perkins, near Fountain Green, in Hancock county, where they insisted we should tarry, and we complied. This day the Church purchased the town of Nashville, in Lee county, Iowa Territory, together with twenty thousand acres of land adjoining it. Tuesday, 25.--We held a meeting, at which I spoke with considerable liberty to a large congregation. [Sidenote: Return of the Prophet to Commerce.] _Wednesday, 26_.--I with my family returned to our home at Commerce. _Thursday 27_.-- _The Prophet's Answer to Jacob Stollings_. Commerce, Illinois, June 27, 1839. Sir:--In answer to yours concerning those books, I have to say that I have made inquiry concerning them, as far as I consider there is any prospect of obtaining them for you; and not having been able to trace them in the least degree, I have determined to give up the pursuit. I {379} would recommend you to inquire after them of Dr. Avard, as the only chance I know of at present. Yours, etc., Joseph Smith, Jun. P. S.--Since writing the above, I have ascertained of one man (who told me) that he saw Dr. Avard have the books; but what he did with them, he knows not. J. S. To Mr. Jacob Stollings. [Sidenote: Restoration of Orson Hyde.] I attended a conference of the Twelve, at which time Brother Orson Hyde made his confession, and was restored to the Priesthood again. At this time I taught the brethren at considerable length on the following subjects: _The Prophet's Instruction on Various Doctrines_. Faith comes by hearing the word of God, through the testimony of the servants of God; that testimony is always attended by the Spirit of prophecy and revelation. Repentance is a thing that cannot be trifled with every day. Daily transgression and daily repentance is not that which is pleasing in the sight of God. Baptism is a holy ordinance preparatory to the reception of the Holy Ghost; it is the channel and key by which the Holy Ghost will be administered. The Gift of the Holy Ghost by the laying on of hands, cannot be received through the medium of any other principle than the principle of righteousness, for if the proposals are not complied with, it is of no use, but withdraws. Tongues were given for the purpose of preaching among those whose language is not understood; as on the day of Pentecost, etc., and it is not necessary for tongues to be taught to the Church particularly, for any man that has the Holy Ghost, can speak of the things of God in his own tongue as well as to speak in another; for faith comes not by signs, but by hearing the word of God. The Doctrine of the Resurrection of the Dead and the Eternal Judgement are necessary to preach among the first principles of the Gospel of Jesus Christ. The Doctrine of Election. St. Paul exhorts us to make our calling and election sure. This is the sealing power spoken of by Paul in other places. "13. In whom ye also trusted, that after ye heard the word of truth, the {380} Gospel of your salvation: in whom also after that ye believed, ye were sealed with that Holy Spirit of promise, "14. Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory, that we may be sealed up unto the day of redemption."--Ephesians, 1st chapter. This principle ought (in its proper place) to be taught, for God hath not revealed anything to Joseph, but what He will make known unto the Twelve, and even the least Saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, Know ye the Lord; for all shall know Him (_who remain_) from the least to the greatest. How is this to be done? It is to be done by this sealing power, and the other Comforter spoken of, which will be manifest by revelation. There are two Comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance, and baptism. This first Comforter or Holy Ghost has no other effect than pure intelligence. It is more powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge, of a man who is of the literal seed of Abraham, than one that is a Gentile, though it may not have half as much visible effect upon the body; for as the Holy Ghost falls upon one of the literal seed of Abraham, it is calm and serene; and his whole soul and body are only exercised by the pure spirit of intelligence; while the effect of the Holy Ghost upon a Gentile, is to purge out the old blood, and make him actually of the seed of Abraham. That man that has none of the blood of Abraham (naturally) must have a new creation by the Holy Ghost. In such a case, there may be more of a powerful effect upon the body, and visible to the eye, than upon an Israelite, while the Israelite at first might be far before the Gentile in pure intelligence. The other Comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. After a person has faith in Christ, repents of his sins, and is baptized for the remission of his sins and receives the Holy Ghost, (by the laying on of hands), which is the first Comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him, Son, thou shalt be exalted. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then the man will find his calling and his election made sure, then it will be his privilege to receive the other Comforter, which the Lord hath promised the Saints, as is recorded in the testimony of St. John, in the 14th chapter, from the 12th to the 27th verses. {381} Note the 16, 17, 18, 21, 23 verses: "16. And I will pray the Father, and He shall give you another Comforter, that he may abide with you forever; "17. Even the Spirit of Truth; whom the world cannot receive, because it seeth him not, neither knoweth him; but ye know him; for he dwelleth with you, and shall be in you. "18. I will not leave you comfortless: I will come to you. * * * "21. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me should be loved of my Father, and I will love him, and will manifest myself to him. "23. If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." Now what is this other Comforter? It is no more nor less that the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter; that when any man obtains this last Comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions--Isaiah, Ezekiel, John upon the Isle of Patmos, St. Paul in the three heavens, and all the Saints who held communion with the general assembly and Church of the First Born. The Spirit of Revelation is in connection with these blessings. A person may profit by noticing the first intimation of the spirit of revelation; for instance, when you feel pure intelligence flowing into you, it may give you sudden strokes of ideas, so that by noticing it, you may find it fulfilled the same day or soon; (i. e.) those things that were presented unto your minds by the Spirit of God, will come to pass; and thus by learning the Spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Christ Jesus. An Evengelist is a Patriarch, even the oldest man of the blood of Joseph or of the seed of Abraham. Wherever the Church of Christ is established in the earth, there should be a Patriarch for the benefit of the posterity of the Saints, as it was with Jacob in giving his patriarchal blessing unto his sons, etc. {382} CHAPTER XXVI. The Prophet's Ministry In The Vicinity Of Commerce--Address To The Twelve. _Friday, 28_.--I was transacting business of various kinds; counseling, consulting the brethren, etc., etc. _Saturday 29_.--I was mostly at home. [Sidenote: The Prophet Testifies to the Book of Mormon.] _Sunday 30_.--I attended meeting at Brother Bosier's. There was a crowded audience, and I bore testimony concerning the truth of the work, and also of the truth of the Book of Mormon. This day Sister Morris Phelps, who had traveled one hundred and fifty miles, in company with her brother, John W. Clark, to see her husband, arrived at Columbia jail. [Sidenote: The Missouri Prisoners.] _Monday, July 1, 1839_.--I spent the day principally in counseling the brethren. This day also the court was called for the trial of Parley P. Pratt, and brethren in prison in Boone county; but as they were not ready for trial, (all their witnesses had been banished the state), the court was adjourned to the 23rd of September. [Sidenote: Founding of Zarahemla.] _Tuesday 2_.--Spent the forenoon of this day on the Iowa side of the river. Went, in company with Elders Sidney Rigdon, Hyrum Smith, and Bishops Whitney and Knight, and others, to visit a purchase lately made by Bishop Knight as a location for a town, and advised that a town be built there, and called Zarahemla. [Sidenote: The Prophet with the Twelve and the Seventies.] In the afternoon met with the Twelve and some of the Seventies who are about to proceed on their mission to Europe, and the nations of the earth, and islands of the sea. {383} The meeting was opened by singing and prayer, after which the Presidency proceeded to bless two of the Twelve who had lately been ordained into the quorum, namely, Wilford Woodruff and George A. Smith; and one of the Seventies, namely, Theodore Turley; after which, blessings were also pronounced by them [the Presidency] on the heads of the wives of some of those about to go abroad. [Sidenote: Hyrum Smith's Admonition to the Twelve.] The meeting was then addressed by President Hyrum Smith, by way of advice to the Twelve, chiefly concerning the nature of their mission; their practicing prudence and humility in their plans or subjects for preaching; necessity of their not trifling with their office, and of holding on strictly to the importance of their mission, and the authority of the Priesthood. I then addressed them and gave much instruction calculated to guard them against self-sufficiency, self-righteousness, and self-importance; touching upon many subjects of importance and value to all who wish to walk humbly before the Lord, and especially teaching them to observe charity, wisdom and fellow-feeling, with love one towards another in all things, and under all circumstances, in substance as follows: _The Prophet's Address to the Twelve_. [Sidenote: Mercy and Forgiveness.] Ever keep in exercise the principle of mercy, and be ready to forgive our brother on the first intimations of repentance, and asking forgiveness; and should we even forgive our brother, or even our enemy, before he repent or ask forgiveness, our heavenly Father would be equally as merciful unto us. [Sidenote: Humility and Brotherhood of the Twelve.] Again, let the Twelve and all Saints be willing to confess all their sins, and not keep back a part; and let the Twelve be humble, and not be exalted, and beware of pride, and not seek to excel one above another, but act for each other's good, {384} and pray for one another, and honor our brother or make honorable mention of his name, and not backbite and devour our brother. Why will not man learn wisdom by precept at this late age of the world, when we have such a cloud of witnesses and examples before us, and not be obliged to learn by sad experience everything we know? Must the new ones that are chosen to fill the places of those that are fallen, of the quorum of the Twelve, begin to exalt themselves, until they exalt themselves so high that they will soon tumble over and have a great fall, and go wallowing through the mud and mire and darkness, Judas like, to the buffetings of Satan, as several of the quorum have done, or will they learn wisdom and be wise? O God! give them wisdom, and keep them humble, I pray. [Sidenote: Avoid Vainglory.] When the Twelve or any other witnesses stand before the congregations of the earth, and they preach in the power and demonstration of the Spirit of God, and the people are astonished and confounded at the doctrine, and say, "That man has preached a powerful discourse, a great sermon," then let that man or those men take care that they do not ascribe the glory unto themselves, but be careful that they are humble, and ascribe the praise and glory to God and the Lamb; for it is by the power of the Holy Priesthood and the Holy Ghost that they have power thus to speak. What art thou, O man, but dust? And from whom receivest thou thy power and blessings, but from God? [Sidenote: Be Honest, Sober, Vigilant.] Then, O ye Twelve! notice this _Key_, and be wise for Christ's sake, and your own soul's sake. Ye are not sent out to be taught, but to teach. Let every word be seasoned with grace. Be vigilant; be sober. It is a day of warning, and not of many words. Act honestly before God and man. Beware of Gentile sophistry; such as bowing and scraping unto men in whom you have no confidence. Be honest, open, and frank in all your intercourse with mankind. {385} [Sidenote: Beware of Treason.] O ye Twelve! and all Saints! profit by this important _Key_--that in all your trials, troubles, temptations, afflictions, bonds, imprisonments and death, see to it, that you do not betray heaven; that you do not betray Jesus Christ; that you do not betray the brethren; that you do not betray the revelations of God, whether in the Bible, Book of Mormon, or Doctrine and Covenants, or any other that ever was or ever will be given and revealed unto man in this world or that which is to come. Yea, in all your kicking and flounderings, see to it that you do not this thing, lest innocent blood be found upon your skirts, and you go down to hell. All other sins are not to be compared to sinning against the Holy Ghost, and proving a traitor to the brethren. [Sidenote: The sign of Apostasy.] I will give you one of the _Keys_ of the mysteries of the Kingdom. It is an eternal principle, that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying that they are out of the way, while he himself is righteous, then know assuredly, that that man is in the high road to apostasy; and if he does not repent, will apostatize, as God lives. The principle is as correct as the one that Jesus put forth in saying that he who seeketh a sign is an adulterous person; and that principle is eternal, undeviating, and firm as the pillars of heaven; for whenever you see a man seeking after a sign, you may set it down that he is an adulterous man. About this time, in reply to many inquiries, I also gave an explanation of the Priesthood, and many principles connected therewith, of which the following is a brief synopsis: _The Prophet on Priesthood_. [Sidenote: Adam and the Presidency of the Priesthood.] The Priesthood was first given to Adam; he obtained the First Presidency, and held the keys of it from generation to generation. He obtained it in the Creation, {386} before the world was formed, as in Gen. 1:26, 27, 28. [1] He had dominion given him over every living creature. He is Michael the Archangel, spoken of in the Scriptures. Then to Noah, who is Gabriel; he stands next in authority to Adam in the Priesthood; he was called of God to this office, and was the father of all living in his day, and to him was given the dominion. These men held keys first on earth, and then in heaven. [Sidenote: Eternity of the Priesthood.] The Priesthood is an everlasting principle, and existed with God from eternity, and will to eternity, without beginning of days or end of years. The keys have to be brought from heaven whenever the Gospel is sent. When they are revealed from heaven, it is by Adam's authority. [Sidenote: Adam's Place in the Order of the Worthies.] Daniel in his seventh chapter speaks of the Ancient of Days; he means the oldest man, our Father Adam, Michael, [2] he will call his children together and hold a council with them to prepare them for the coming of the Son of Man. He (Adam) is the {387} father of the human family, and presides over the spirits of all men, and all that have had the keys must stand before him in this grand council. This may take place before some of us leave this stage of action. The Son of Man stands before him, and there is given him glory and dominion. Adam delivers up his stewardship to Christ, that which was delivered to him as holding the keys of the universe, but retains his standing as head of the human family. [Sidenote: The Spirit of Man Eternal.] The spirit of man is not a created being; it existed from eternity, and will exist to eternity. Anything created cannot be eternal; and earth, water, etc., had their existence in an elementary state, from eternity. Our Savior speaks of children and says, Their angels always stand before my Father. The Father called all spirits before Him at the creation of man, and organized them. He (Adam) is the head, and was told to multiply. The keys were first given to him, and by him to others. He will have to give an account of his stewardship, and they to him. [Sidenote: The Nature of the Priesthood.] The Priesthood is everlasting. The Savior, Moses, and Elias, gave the keys to Peter, James, and John, on the mount, when they were transfigured before him. The Priesthood is everlasting--without beginning of days or end of years; without father, mother, etc. If there is no change of ordinances, there is no change of Priesthood. Wherever the ordinances of the Gospel are administered, there is the Priesthood. [Sidenote: The Restoration of the Priesthood.] How have we come at the Priesthood in the last days? It came down, down, in regular succession. Peter, James, and John had it given to them and they gave it to others. Christ is the {388} Great High Priest; Adam next. [3] Paul speaks of the Church coming to an innumerable company of angels--to God the Judge of all--the spirits of just men made perfect; to Jesus the Mediator of the new covenant.--Heb. xii:23. [Sidenote: Adam in the Valley of Adam-ondi-Ahman.] I saw Adam in the valley of Adam-ondi-Ahman. He called together his children and blessed them with a patriarchal blessing. The Lord appeared in their midst, and he (Adam) blessed them all, and foretold what should befall them to the latest generation. [4] [Sidenote: Labors of the Patriarchs and Moses.] This is why Adam blessed his posterity; he wanted to bring them into the presence of God. They looked for a city, etc., ["whose builder and maker is God."--Heb. xi:10]. Moses sought to bring the children of Israel into the presence of God, through the power of the Priesthood, but he could not. In the first ages of the world they tried to establish the same thing; and there were Eliases raised up who tried to restore these very glories, but did not obtain them; but they prophesied of a day when this glory would be revealed. Paul spoke of the dispensation of the fullness of times, when God would gather together all things in one, etc.; and those men to whom these keys have been given, {389} will have to be there; and they without us cannot be made perfect. [Sidenote: Angels to Have Part in the Work.] These men are in heaven, but their children are on the earth. Their bowels yearn over us. God sends down men for this reason. "And the Son of Man shall send forth His angels, and they shall gather out of His kingdom all things that give offense and them that do iniquity."--(Matt. xiii:41). All these authoritative characters will come down and join hand in hand in bringing about this work. [Sidenote: The Kingdom of Heaven.] The Kingdom of Heaven is like a grain of mustard seed. The mustard seed is small, but brings forth a large tree, and the fowls lodge in the branches. The fowls are the angels. Thus angels come down, combine together to gather their children, and gather them. We cannot be made perfect without them, nor they without us; when these things are done, the Son of Man will descend, the Ancient of Days sit; we may come to an innumerable company of angels, have communion with and receive instructions from them. Paul told about Moses' proceedings; spoke of the children of Israel being baptized.--(I Cor. x:1-4). He knew this, and that all the ordinances and blessings were in the Church. Paul had these things, and we may have the fowls of heaven lodge in the branches, etc. [Sidenote: Future Deliverance of the Saints.] The "Horn" made war with the Saints and overcame them, until the Ancient of Days came; judgment was given to the Saints of the Most High from the Ancient of Days; the time came that the Saints possessed the Kingdom. This not only makes us ministers here, but in eternity. [Sidenote: Importance of Revelation.] Salvation cannot come without revelation; it is in vain for anyone to minister without it. No man is a minister of Jesus Christ without being a Prophet. No man can be a minister of Jesus Christ except he has the testimony of Jesus; and this is the spirit of prophecy. Whenever salvation has been administered, {390} it has been by testimony. Men of the present time testify of heaven and hell, and have never seen either; and I will say that no man knows these things without this. [Sidenote: A Vision and Prophecy.] Men profess to prophesy. I will prophesy that the signs of the coming of the Son of Man are already commenced. One pestilence will desolate after another. We shall soon have war and bloodshed. The moon will be turned into blood. I testify of these things, and that the coming of the Son of Man is nigh, even at your doors. If our souls and our bodies are not looking forth for the coming of the Son of Man; and after we are dead, if we are not looking forth, we shall be among those who are calling for the rocks to fall upon them. [Sidenote: The Mission of Elijah.] The hearts of the children of men will have to be turned to the fathers, and the fathers to the children living or dead to prepare them for the coming of the Son of Man. If Elijah did not come, the whole earth would be smitten. [Sidenote: Blessings for the Saints in Stakes of Zion.] There will be here and there a Stake [of Zion] for the gathering of the Saints. Some may have cried peace, but the Saints and the world will have little peace from henceforth. Let this not hinder us from going to the Stakes; for God has told us to flee, not dallying, or we shall be scattered, one here, and another there. There your children shall be blessed, and you in the midst of friends where you may be blessed. The Gospel net gathers of every kind. [Sidenote: Haste to Build up Zion.] I prophesy, that that man who tarries after he has an opportunity of going, will be afflicted by the devil. Wars are at hand; we must not delay; but are not required to sacrifice. We ought to have the building up of Zion as our greatest object. When wars come, we shall have to flee to Zion. The cry is to make haste. The last revelation says, Ye shall not have time to have gone over the earth, until these things come. It will come as did the cholera, war, fires, and earthquakes; {391} one pestilence after another, until the Ancient of Days comes, then judgment will be given to the Saints. [Sidenote: Peace in Zion and Her Stakes.] Whatever you may hear about me or Kirtland, take no notice of it, for if it be a place of refuge, the devil will use his greatest efforts to trap the Saints. You must make yourselves acquainted with those men who like Daniel pray three times a day toward the House of the Lord. Look to the Presidency and receive instruction. Every man who is afraid, covetous, will be taken in a snare. The time is soon coming, when no man will have any peace but in Zion and her stakes. [Sidenote: The Prophet's Vision of Judgment.] I saw men hunting the lives of their own sons, and brother murdering brother, women killing their own daughters, and daughters seeking the lives of their mothers. I saw armies arrayed against armies. I saw blood, desolation, fires. The Son of Man has said that the mother shall be against the daughter, and the daughter against the mother. These things are at our doors. They will follow the Saints of God from city to city. Satan will rage, and the spirit of the devil is now enraged. I know not how soon these things will take place; but with a view of them, shall I cry peace? No! I will lift up my voice and testify of them. How long you will have good crops, and the famine be kept off, I do not know; when the fig tree leaves, know then that the summer is nigh at hand. [Sidenote: Visions.] We may look for angels and receive their ministrations, but we are to try the spirits and prove them, for it is often the case that men make a mistake in regard to these things. God has so ordained that when He has communicated, no vision is to be taken but what you see by the seeing of the eye, or what you hear by the hearing of the ear. When you see a vision, pray for the interpretation; if you get not this, shut it up; there must be certainty in this matter. An open vision will manifest that which is more important. Lying spirits {392} are going forth in the earth. There will be great manifestations of spirits, both false and true. [Sidenote: Angels.] Being born again, comes by the Spirit of God through ordinances. An angel of God never has wings. Some will say that they have seen a spirit; that he offered them his hand, but they did not touch it. This is a lie. First, it is contrary to the plan of God: a spirit cannot come but in glory; an angel has flesh and bones; we see not their glory. The devil may appear as an angel of light. Ask God to reveal it; if it be of the devil, he will flee from you: if of God, He will manifest Himself, or make it manifest. We may come to Jesus and ask Him; He will know all about it; if He comes to a little child, He will adapt himself to the language and capacity of a little child. [Sidenote: Powers of the Devil; The Gift of Tongues.] Every spirit, or vision, or singing, is not of God. The devil is an orator; he is powerful; he took our Savior on to a pinnacle of the Temple, and kept Him in the wilderness for forty days. The gift of discerning spirits will be given to the Presiding Elder. Pray for him that he may have this gift. Speak not in the gift of tongues without understanding it, or without interpretation. The devil can speak in tongues; the adversary will come with his work; he can tempt all classes; can speak in English or Dutch. Let no one speak in tongues unless he interpret, except by the consent of the one who is placed to preside; then he may discern or interpret, or another may. Let us seek for the glory of Abraham, Noah, Adam, the Apostles, who have communion with [knowledge of] these things, and then we shall be among that number when Christ comes. Footnotes: 1. And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it: and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth.--Gen. I:26-28. 2. The reader will better understand the Prophet's exposition of the 7th chapter of Daniel if those parts of it with which he deals are before him, hence the following quotation: "I beheld till the thrones were cast down, and the Ancient of Days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire. A fiery stream issued and came forth from before him: thousand thousands ministered unto him and ten thousand times ten thousand stood before him: the judgment was set, and the books were opened. * * * * I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed." The Prophet Daniel saw an earth-power arise and make war upon the Saints and prevail against them until-- "The Ancient of Days came, and judgment was given to the Saints of the Most High; and the time came that the Saints possessed the kingdom. * * * * And the kingdom and dominion, and the greatness of the kingdom under the whole heavens, shall be given to the people of the Saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him." 3. This is in keeping with the word of the Lord in a revelation given March, 1832, where the Lord, in speaking to the Saints, said that it was His desire-- "That you may come up unto the crown prepared for you, and be made rulers over many kingdoms, saith the Lord God, the Holy One of Zion, who hath established the foundations of Adam-ondi-Ahman; who hath appointed Michael [Adam] your prince, and established his feet, and set him upon high, and given unto him the keys of salvation under the counsel and direction of the Holy One, who is without beginning of days or end of life." It is generally supposed that Brigham Young was the author of the doctrine which places Adam as the patriarchal head of the human race, and ascribes to him the dignity of future presidency over this earth and its inhabitants, when the work of redemption shall have been completed. Those who read the Prophet's treatise on the Priesthood in the text above will have their opinions corrected upon this subject; for clearly it is the word of the Lord through the Prophet Joseph Smith which established that doctrine. The utterances of President Brigham Young but repeat and expound the doctrine which the Prophet here sets forth. 4. Doctrine and Covenants, sec. cvii:53-57. {393} CHAPTER XXVII. Baptism Of Isaac Galland--Epistle Of The Twelve To The Church. _Wednesday, July 3, 1839_.--I baptized Dr. Isaac Galland, and confirmed him at the water's edge; and about two hours afterwards I ordained him to the office of an Elder. Afternoon. I was engaged in dictating my history. About this time the Twelve wrote the following epistle: [Sidenote: Epistle of the Twelve.] _To the Elders of the Church of Jesus Christ of Latter-day Saints, to the Churches Scattered Abroad and to All the Saints_: We, the undersigned, feeling deeply interested in the welfare of Zion, the upbuilding of the Church of Christ, and the welfare of the Saints in general, send unto you greeting, and pray that "grace, mercy and peace may rest upon you from God our Father and the Lord Jesus Christ." But, brethren, the situation of things as they have of late existed has been to us of a peculiarly trying nature. Many of you have been driven from your homes, robbed of your possessions, and deprived of the liberty of conscience. You have been stripped of your clothing, plundered of your furniture, robbed of your horses, your cattle, your sheep, your hogs, and refused the protection of law; you have been subject to insult and abuse, from a set of lawless miscreants; you have had to endure cold, nakedness, peril and sword; your wives and your children have been deprived of the comforts of life; you have been subject to bonds, to imprisonment, to banishment, and many to death, "for the testimony of Jesus, and for the word of God." Many of your brethren, with those whose souls are now under the altar, are crying for the vengeance of heaven to rest upon the heads of their devoted murderers, and saying, "How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?" But it was said to them, that they should rest yet for a little season, until their fellow servants also and their brethren that should be killed, as _they were_, should be fulfilled. Dear brethren, we would remind you of this thing; and although you have had indignities, insults and injuries heaped upon you till further {394} suffering would seem to be no longer a virtue; we would say, be patient, dear brethren, for as saith the apostle, "Ye have need of patience, that after being tried, ye may inherit the promise." You have been tried in the furnace of affliction; the time to exercise patience is now come; and we shall reap, brethren, in due time, if we faint not. Do not breathe vengeance upon your oppressors, but leave the case in the hands of God; "for vengeance is mine, saith the Lord, and I will repay." We would say to the widow and the orphan, to the destitute and to the diseased, who have been made so through persecution, be patient; you are not forgotten; the God of Jacob has His eye upon you; the heavens have been witness to your sufferings, and these are registered on high; angels have gazed upon the scene, and your tears, your groans, your sorrows, and anguish of heart, are had in remembrance before God; they have entered into the sympathies of one whose bosom is "touched with the feelings of our infirmities," and who was "tempted in all points like unto you;" they have entered into the ears of the Lord of Sabaoth; be patient, then, until the words of God be fulfilled and His design accomplished; and then shall He pour out His vengeance upon the devoted heads of your murderers; and then shall they know that He is God, and that you are His people. And we would say to all the Saints who have made a covenant with the Lord by sacrifice, that, inasmuch as you are faithful, you shall not lose your reward, although not numbered among those who were in the late difficulties in the west. We wish to stimulate all the brethren to faithfulness; you have been tried, you are now being tried; and those trials, if you are not watchful, will corrode the mind, and produce unpleasant feelings; but recollect that now is the time of trial; soon the victory will be ours; now may be a day of lamentation--then will be a day of rejoicing; now may be a day of sorrow--but by and by we shall see the Lord; our sorrow will be turned into joy, and our joy no man taketh from us. Be honest; be men of truth and integrity; let your word be your bond; be diligent, be prayerful; pray for and with your families; train up your children in the fear of the Lord; cultivate a meek, a quiet spirit; clothe the naked, feed the hungry, help the destitute, be merciful to the widow and orphan, be merciful to your brethren, and to all men; bear with one another's infirmities, considering your own weakness; bring no railing accusations against your brethren, especially take care that you do not against the authorities or Elders of the Church, for that principle is of the devil; he is called the accuser of the brethren; and Michael, the archangel, dared not bring a railing accusation against the devil, but said, "The Lord rebuke thee, Satan;" and any man who pursues this {395} course of accusation and murmuring, will fall into the snare of the devil, and apostatize, except he repent. Jude, in the eighth verse, says, "These filthy dreamers defile the flesh, despise dominion, and speak evil of dignities;" and, says he, "Behold, the Lord cometh with ten thousands of His Saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him." Peter, speaking on the same principle, says: "The Lord knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished: but chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, self-willed, they are not afraid to speak evil of dignities. Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord." If a man sin, let him be dealt with according to the law of God in the Bible, the Book of Mormon and Doctrine and Covenants; and then leave him in the hands of God to rebuke, as Michael left the devil. Gird yourselves with righteousness, and let truth, eternal truth, be written indelibly on your hearts. Pray for the prosperity of Zion, for the Prophet and his counselors, for the Twelve, the High Council, the High Priests, the Seventies, the Elders, the Bishops, and all Saints--that God may bless them, and preserve His people in righteousness, and grant unto them wisdom and intelligence; that His kingdom may roll forth. We would say to the Elders, that God has called you to an important office; He has laid upon you an onerous duty; He has called you to an holy calling, even to be the priests of the Most High God, messengers to the nations of the earth; and upon your diligence, your perseverance and faithfulness, the soundness of the doctrines which you preach, the moral precepts that you advance and practice, and upon the sound principles that you inculcate, while you hold that priesthood, hang the destinies of the human family. You are the men that God has called to spread forth His kingdom; He has committed the care of souls to your charge, and when you received this priesthood, you became the legates of heaven; and the Great God demands it of you, that you should be faithful; and inasmuch as you are not, you will not be chosen; but it will be said unto you, "Stand by and let a more honorable man than thou art take thy place, and receive thy crown." Be careful that you teach not for the word of God the commandments of men, nor the doctrines of men, nor the ordinances of men, inasmuch as you are God's messengers. Study the word of God, and {396} preach it and not your opinions, for no man's opinion is worth a straw. Advance no principle but what you can prove, for one scriptural proof is worth ten thousand opinions. We would moreover say, abide by that revelation which says "Preach nothing but repentance to this generation," and leave the further mysteries of the kingdom till God shall tell you to preach them, which is not now. The horns of the beast, the toes of the image, the frogs, and the beast mentioned by John, are not going to save this generation; for if a man does not become acquainted with the first principles of the Gospel, how shall he understand those greater mysteries, which the most wise cannot understand without revelation? These things, therefore, have nothing to do with your mission. We have heard of some foolish vagaries, and wild speculations, originating only in a disordered imagination, which are set forth by some, telling what occupation they had before they came into this world, and what they would be employed with after they leave this state of existence; those and other vain imaginations we would warn the Elders against, because if they listen to such things, they will fall into the snare of the devil; and when the trying time comes, they will be overthrown. We would also warn the Elders, according to previous counsel, not to go on to another's ground without invitation, to interfere with an other's privilege, for your mission is to the world, and not to the churches. We would also remark, that no man has a right to usurp authority or power over any church, nor has any man power to preside over any church, unless he is solicited and received by the voice of that church to preside. Preach the first principles of the doctrine of Christ--faith in the Lord Jesus Christ, repentance towards God, baptism in the name of Jesus for the remission of sins, laying on of hands for the gift of the Holy Ghost, the resurrection of the dead, and eternal judgment. When you go forth to preach, and the Spirit of God rests upon you, giving you wisdom and utterance, and enlightening your understanding, be careful that you ascribe the glory to God, and not to yourselves. Boast not of intelligence, of wisdom, or of power; for it is only that which God has imparted unto you; but be humble, be meek, be patient and give glory to God. We would counsel all who have not received a recommend since the difficulties in Missouri, to obtain one from the authorities of the Church if they wish to be accounted as wise stewards. We are glad, dear brethren, to see that spirit of enterprise and perseverance which is manifested by you in regard to preaching the Gospel; {397} and rejoice to know that neither bonds nor imprisonment, banishment nor exile, poverty or contempt, nor all the combined powers of earth and hell, hinder you from delivering your testimony to the world, and publishing those glad tidings which have been revealed from heaven by the ministering of angels, by the gift of the Holy Ghost, and by the power of God, for the salvation of the world in these last days. And we would say to you that the hearts of the Twelve are with you, and they, with you, are determined to fulfill their mission, to clear their garments of the blood of this generation, to introduce the Gospel to foreign nations, and to make known to the world these great things which God has developed. They are now on the eve of their departure for England, and will start in a few days. They feel to pray for you and to solicit an interest in your prayers and in the prayers of the Church, that God may sustain them in their arduous undertaking, grant them success in their mission, deliver them from the powers of darkness, and stratagem of wicked men, and all the combined powers of earth and hell. And if you unitedly seek after unity of purpose and design: if you are men of humility and of faithfulness, of integrity and perseverance; if you submit yourselves to the teachings of heaven, and are guided by the Spirit of God; if you at all times seek the glory of God and the salvation of men, and lay your honor prostrate in the dust, if need be, and are willing to fulfill the purposes of God in all things, the power of the Priesthood will rest upon you, and you will become mighty in testimony; the widow and the orphan will be made glad and the poor among men rejoice in the Holy One of Israel. Princes will listen to the things that you proclaim, and the nobles of the earth will attend with deference to your words; queens will rejoice in the glad tidings of salvation, and kings bow to the sceptre of Immanuel; light will burst forth as the morning, and intelligence spread itself as the rays of the sun; the cringing sycophant will be ashamed, and the traitor flee from your presence; superstition will hide its hoary head, and infidelity be ashamed. And amid the clamor of men, the din of war, the rage of pestilence, the commotion of nations, the overthrow of kingdoms, and the dissolution of empires, Truth shall walk forth with mighty power, guided by the arm of Omnipotence, and lay hold of the honest in heart among all nations; Zion shall blossom as a rose, and the nations flock to her standard, and the kingdoms of this world shall soon become the kingdoms of our God and of His Christ, and He shall reign for ever and ever. Amen. Brigham Young, Heber C. Kimball, John E. Page, Wilford Woodruff, John Taylor, Geo. A. Smith. {398} N. B.--We have heard that a man by the name of John M. Hinkle is preaching in the Iowa territory. We would remark to the public, that we have withdrawn our fellowship from him, and will not stand accountable for any doctrines held forth by him; nor will we be amenable for his conduct. The minutes of a conference will be published, mentioning the names of others from whom we have withdrawn our fellowship. {399} CHAPTER XXVIII. The Escape Of Parley P. Pratt And His Fellow Prisoners From Missouri--The Close Of An Epoch. _Thursday, July 4, 1839_.--I dictated history. To show the situation of the prisoners at Columbia, Missouri, I quote from Elder Pratt's "Persecution of the Saints"-- _Parley P. Pratt's Account of His Escape from Missouri_. Sister Phelps, Orson Pratt, and Sister Phelps' brother came from Illinois on horseback and visited with us for several days. [1] On the fourth of July we felt desirous as usual to celebrate the anniversary of American liberty; we accordingly manufactured a white flag, consisting of the half of a shirt, on which was inscribed the word "Liberty," in large letters, and also a large American eagle was put on in red; we then obtained a pole from our jailer, and on the morning of the fourth, this flag was suspended from the front window of our prison, overhanging the public square, and floating triumphantly in the air to the full view of the citizens who assembled by hundreds to celebrate the National Jubilee. With this the citizens seemed highly pleased, and sent a portion of {400} the public dinner to us and our friends, who partook with us in prison with merry hearts, as we intended to gain our liberties or be in paradise before the close of that eventful day. While we were thus employed in prison, the town was alive with troops parading, guns firing, music sounding, and shouts of joy resounding on every side. In the meantime we wrote the following toast, which was read at their public dinner, with many and long cheers-- "The patriotic and hospitable citizens of Boone county: opposed to tyranny and oppression, and firm to the original principles of republican liberty; may they, in common with every part of our wide spreading country, long enjoy the blessings which flow from the fountain of American Independence." Our dinner being ended, our two brethren took leave of us and started for Illinois, (leaving Mrs. Phelps to still visit with her husband;) they had proceeded a mile or two on the road and then took into the woods, and finally placed their three horses in a thicket within one-third of a mile of the prison, and there they waited in anxious suspense until sundown. In the meantime we put on our coats and hats and waited for the setting sun. With prayer and supplication for deliverance from this long and tedious bondage, and for a restoration to the society of our friends and families, we then sung the following lines-- Lord cause their foolish plans to fail, And let them faint or die; Our souls would quit this loathsome jail, And fly to Illinois. To join with the embodied Saints, Who are with freedom blessed-- That only bliss for which we pant--With them a while to rest. Give joy for grief--give ease for pain; Take all our foes away; But let us find our friends again, In this eventful day. Thus ended the celebration of our National Liberty; but the gaining of our own was the grand achievement now before us. In the meantime, the sun was setting; the moment arrived--the footsteps of the jailer were heard on the stairs; every man flew to his feet, and stood near the door. The great door was opened, and our supper handed in through a small hole in the inner door, which still remained locked; but at length the key was turned in order to hand in the pot of coffee. No {401} sooner was the key turned than the door was jerked open, and in a moment all three of us were out--and rushing down the stairs, through the entry, and out into the door yard, when Phelps cleared himself without injuring the jailor, and all of us leaped several fences, ran through the fields towards the thicket, where we expected to find our friends and horses. In the meantime the town was alarmed; and many were seen rushing after us, some on horseback, and some on foot, prepared with dogs, guns, and whatever came to hand. But the flag of Liberty, with its eagle, still floated on high in the distance: and under that banner, our nerves seemed to strengthen at every step. We gained the horses, mounted, and dashed into the wilderness, each his own way. After a few jumps of my horse, I was hailed by an armed man at pistol shot distance, crying, "d---- you, stop, or I'll shoot you!" I rushed onward deeper into the forest, while the cry was repeated in close pursuit, "d---- you, stop, or I'll shoot you," at every step, till at length it died away in the distance. I plunged a mile into the forest--came to a halt--tied my horse in a thicket--went a distance and climbed a tree, to await the approaching darkness. Being so little used to exercise, I fainted through over-exertion, and remained so faint for nearly an hour that I could not get down from the tree; but calling on the Lord, He strengthened me, and I came down from the tree. But my horse had got loose and gone. I then made my way on foot for several days and nights, principally without food, and scarcely suffering myself to be seen. After five days of dreadful suffering with fatigue and hunger, I crossed the Mississippi and found myself once more in a land of freedom. Mr. Phelps made his escape also; [2] but King Follet was retaken {402} and carried back. [3] Luman Gibbs continued in the prison; he had apostatized and turned traitor to the others. Footnotes: 1. This was really a rescuing party as the subsequent events clearly disclose. The plan of escape was as follows: Orson Pratt waited on the district judge and district attorney and obtained various papers and arranged for summoning witnesses from Illinois to attend a trial which had just been adjourned for some months. He was to procure an order from the court to take affidavits in Illinois in case the witnesses should object to come to the state from which they had been banished to attend the trial. This activity on the part of the prisoners for a trial, and their engaging a lawyer or two and paying part of their fees in advance to defend their case, served as a sufficient covering for the real intentions of the rescuing party. The papers were all prepared and placed in the hands of Orson Pratt, but the company of visitors were to remain until after the 4th of July celebration. Arrangements were also made by which Mrs. Phelps was to stay with her husband a few weeks in prison, engaging her board in the meantime in the family of the jailer who occupied part of the prison as a residence. When Orson Pratt and Mr. Clark, brother of Mrs. Phelps, departed, apparently on their mission to secure witnesses, they took Sister Phelps' horse with them as if to take it back to Illinois, all of which, of course, served stillmore to conceal the real plot that was laid for the escape of the prisoners. (See Autobiography of Parley P. Pratt p. 268). 2. The account of Phelp's escape is thus given by Parley P. Pratt: "Mr. Phelps made his escape much in the same manner as myself. He was at first closely pursued, but at length he out-distanced them all, and, once out of their sight, he struck directly into the road, and rode on toward Illinois. He had proceeded but a few miles on his way, when he was suddenly surrounded in the darkness of the night by a company of horsemen who were out in pursuit of the prisoners. They immediately hailed him, and cried out, 'Say, stranger, G----d d---- you, what is your name?' He replied in the same rough and careless manner, 'You d----d rascals, what is yours?' On finding that he could 'damn' as well as themselves, they concluded he could not be a Mormon, while his bold and fearless manner convinced them that he was not a man who was fleeing for his life. They then begged his pardon for the rough manner in which they had accosted him, 'Oh, you are one of the real breed. By G--d, no d----d Mormon could counterfeit that language, you swear real natteral; hurrah for old Kentuck. But whar mout you live, stranger?" He replied, "just up here; you mout a kno'd me, and then agin you moun't. I think I've seed you all a heap o' times, but I've been so d----d drunk at the fourth of Independence, I hardly know myself or anybody else, but harrah for old Kentuck; and what about the d----d Mormons?' 'What about 'em? egad, you'd a know'd that without axin', if you'd a seed 'em run.' 'What! they re not out of prison, are they?' 'Out of prison! yes, the d----d rascals raised a flag of liberty in open day, and burst out, and down stairs right into the midst of the public celebration, out-wrestling the d----d jailer, and outrunning the whole town in a fair foot race. They reached the timber jist as they war overtaken, but afore we could cotch 'em they mounted their nags, and the way they cleared was a caution to Crockett. We tuk one on 'em, and seed the other two a few feet distant, rushin' their nags at full speed, but we couln't cotch 'em nor shoot 'em either; I raised my new Kentucky rifle, fresh loaded and primed, with a good percussion, and taking fair aim at one of their heads only a few yards distant, I fired, but the d----d cap burst, and the powder wouldn't burn.' 'Well, now, stranger, that's a mighty big story, and seems enemost impossible. Did you say you cotched one on 'em? Why I'd a tho't you'd a kilt him on the spot; what have you done with him?' 'They tuk him back to prison, I suppose, but it was only the old one. If it had been one o' them tother chaps we would a skinn'd 'em as quick as Crockett would a coon, and then eat 'em alive without leaving a grease spot.' "This interview over, the horsemen withdrew and left Phelps to pursue his way in peace; * * * * and he finally arrived in Illinois in safety, having reached the ferry before his pursuers, and before the news of the escape had spread so far." (Autobiography of Parley P. Pratt pp. 282-4). 3. What befell Brother King Follet after he was captured, and his final escape from Missouri is thus related by Parley P. Pratt: "He had been surrounded, overpowered and taken at the time we were each separated from the others. He was finally rescued from the mob, and thrust alive into the lower dungeon and chained down to the floor. He remained in this doleful situation for a few days, till the wrath of the multitude had time to cool a little, and then he was unchained by the Sheriff and again brought in to the upper apartment and treated with some degree of kindness. They now laughed with him about his adventure, praised him for his bravery, and called him a good fellow. The truth of the matter was, they had no great desire to take the lives of any but those whom they had considered leaders; and since they had discovered that Mr. Follett and Mr. Phelps were not considered religious leaders among our society, they were in no great danger, except they should happen to be killed in the heat of excitement or passion. * * * * * Mr. Follet remained in confinement for several months, and finally was dismissed and sent home to Illinois, where he met his family, who had been expelled from the State of Missouri, in common with other, during his confinement." (Autobiography of Parley P. Pratt, pp. 288-9). The escape of these prisoners form Missouri completed the expulsion of the Latter-day Saints from that state, and closed a great epoch in the history of the Church. {403} APPENDIX TO VOLUME III. Affidavits Of Hyrum Smith _et al_. On Affairs In Missouri, 1831-39; Officially Subscribed To Before The Municipal Court Of Nauvoo The First Day Of July, 1843. _Explanatory Note_. In the month of June, 1843, a desperate effort was made to drag the Prophet Joseph Smith back to the state of Missouri, on a charge of treason against that state; and also alleging that because of his escape from Liberty prison in Clay county, Missouri, he had become a fugitive from justice. A process was issued by Thomas Reynolds, governor of the state of Missouri, and placed in the hands of Joseph H. Reynolds, appointed the agent of that state to receive the Prophet from the hands of the Illinois authorities who were to make the arrest. Thomas Ford, governor of Illinois, issued the necessary papers for the arrest, and placed them in the hands of Harmon T. Wilson, who, in company with Reynolds, the Missouri agent, arrested the Prophet near Dixon in Lee county, Illinois, something more than two hundred miles north and east of Nauvoo. The Prophet managed with the assistance of his friends in Illinois, to be returned to Nauvoo, where he succeeded in getting out a writ of _habeas corpus_ before the municipal court of that place, by which he was delivered from the hands of the Missouri agent. In the course of the _ex parte_ hearing the following witnesses were examined, _viz_., Hyrum Smith, Parley P. Pratt, Brigham Young, George W. Pitkin, Lyman Wight, and Sidney Rigdon. In the course of the examination of these witnesses by affidavit the story of the persecutions of the Latter-day Saints is related at length. It cannot be said that anything new is added to the Missouri period of the Church history by these affidavits, but they are statements made officially before a court of inquiry and therefore have a value of their own on that account, and as this is a documentary history of the Church, {404} these volumes would be incomplete without them. A desire to group all events closely related has induced the Editors to take these affidavits out of the place where they were given, in 1843, and place them in this volume, which is so largely devoted to the Missouri period of the Church history. The municipal court of Nauvoo sat on the first day of July, 1843, at eight o'clock a. m., William Marks acting as chief justice, Daniel H. Wells, Newel K. Whitney, George W. Harris, Gustavus Hills and Hiram Kimball associate justices and the witnesses were examined in the order in which their affidavits are here published. I. The Testimony of Hyrum Smith Hyrum Smith sworn, said that the defendant now in court is his brother, and that his name is not Joseph Smith, Jun., but Joseph Smith, Sen., and has been for more than two years past. [1] I have been acquainted with him ever since he was born, which was thirty-seven years in December last; and I have not been absent from him at any one time not even for the space of six months, since his birth, to my recollection, and have been intimately acquainted with all his sayings, doings, business transactions and movements, as much as any one man could be acquainted with another man's business, up to the present time, and do know that he has not committed treason against any state in the Union, by any overt act, or by levying war, or by aiding, abetting or assisting an enemy in any state in the Union; and that the said Joseph Smith, Sen., has not committed treason in the state of Missouri, or violated any law or rule of said state; I being personally acquainted with the transactions and doings of said Smith whilst he resided in said state, which was for about six months in the year 1838; I being also a resident in said state during the same period of time; and I do know that said Joseph Smith, Sen., never was subject to military duty in any state, neither was he in the state of Missouri, he being exempt by the amputation or extraction of a bone from his leg, and by having a license to preach the Gospel, or being, in other words, a minister of the Gospel; and I do know that said Smith never bore arms, as a military man, in any capacity whatever, whilst in the state of Missouri, or previous to that time; neither has he given any orders or assumed any command in any capacity whatever. But I do know that whilst he was in the state of Missouri, the people commonly called "Mormons" were threatened with violence and extermination; and on or about the first {405} Monday in August, 1838, at the election in Gallatin, the county seat in Daviess county, the citizens who were commonly called "Mormons" were forbidden to exercise the rights of franchise; and from that circumstance an affray commenced and a fight ensued among the citizens of that place; and from that time a mob commenced gathering in that county, threatening the extermination of the "Mormons." The said Smith and myself, upon hearing the mobs were collecting together, and that they also murdered two of the citizens of the same place, [Gallatin] and would not suffer them to be buried, the said Smith and myself went over to Daviess county to learn the particulars of the affray; but upon our arrival at Diahman we learned that none was killed, but several were wounded. We tarried all night at Colonel Lyman Wight's. The next morning, the weather being very warm, and having been very dry, for some time previously, the springs and wells in the region were dried up. On mounting our horses to return, we rode up to Mr. Black's who was then an acting justice of the peace, to obtain some water for ourselves and horses. Some few of the citizens accompanied us there; and, after obtaining water, Mr. Black was asked by said Joseph Smith, Sen., if he would use his influence to see that the laws were faithfully executed, and to put down mob violence; and he gave us a paper written by his own hand, stating that he would do so. He [Joseph Smith, Sen.] also requested him to call together the most influential men of the county on the next day, that we might have an interview with them. To this he acquiesced, and, accordingly, the next day they assembled at the house of Colonel Wight, and entered into a mutual covenant of peace to put down mob violence and protect each other in the enjoyment of their rights. After this, we all parted with the best of feelings, and each man returned to his own home. This mutual agreement of peace, however, did not last long; for, but a few days afterwards, the mob began to collect again, until several hundreds rendezvoused at Millport, a few miles distant from Diahman. They immediately commenced making aggressions upon the citizens called "Mormons," taking away their hogs and cattle and threatening them with extermination or utter extinction, saying that they had a cannon, and there should be no compromise only at its mouth. They frequently took men, women and children prisoners, whipping them and lacerating their bodies with hickory withes, and tying them to trees and depriving them of food until they were compelled to gnaw the bark from the trees to which they were bound, in order to sustain life; treating them in the most cruel manner they could invent or think of, and doing everything they could to excite the indignation of the "Mormon" people to rescue them, in order that they might make that a pretext for an accusation for the breach of the law, and that they might the better {406} excite the prejudice of the populace, and thereby get aid and assistance to carry out their hellish purposes of extermination. Immediately on the authentication of these facts, messengers were despatched from Far West to Austin A. King, judge of the fifth judicial district of the state of Missouri, and also to Major-General Atchison, commander-in-chief of that division, and Brigadier-General Doniphan, giving them information of the existing facts, and demanding immediate assistance. General Atchison returned with the messengers, and went immediately to Diahman, and from thence to Millport, and he found that the facts were true as reported to him--that the citizens of that county were assembled together in a hostile attitude, to the number of two or three hundred men, threatening the utter extermination of the "Mormons." He at once returned to Clay county, and ordered out a sufficient military force to quell the mob. Immediately after, they were dispersed, and the army returned. The mob commenced collecting again soon after. We again applied for military aid, when General Doniphan came out with a force of sixty armed men to Far West; but they were in such a state of insubordination that he said he could not control them, and it was thought advisable by Col. Hinkle, Mr. Rigdon and others, that they should return home. General Doniphan ordered Colonel Hinkle to call out the militia of Caldwell and defend the town against the mob; for, said he, you have great reason to be alarmed. He said Neil Gillium, from the Platte country, had come down with two hundred armed men, and had taken up their station at Hunter's Mill, a place distant about seventeen or eighteen miles northwest of the town of Far West, and also that an armed force had collected again at Millport, in Daviess county, consisting of several hundred men; and that another armed force had collected at De Witt, in Carroll county, about fifty miles southeast of Far West, where about seventy families of the "Mormon" people had settled upon the banks of the Missouri river, at a little town called De Witt. Immediately, whilst he was yet talking, a messenger came in from De Witt, stating that three or four hundred men had assembled together at that place, armed _cap-a-pie_, and that they had threatened the utter extinction of the citizens of De Witt, if they did not leave the place immediately; and that they had also surrounded the town and cut off all supplies of food, so that many of the inhabitants were suffering from hunger. General Doniphan seemed to be very much alarmed, and appeared to be willing to do all he could to assist and to relieve the sufferings of the "Mormon" people. He advised that a petition be gotten up at once and sent to the Governor. A petition was accordingly prepared, {407} and a messenger despatched to the governor, and another petition was sent to Judge King. The "Mormon" people throughout the country were in a great state of alarm and also in great distress. They saw themselves completely surrounded by armed forces on the north, and on the northwest and on the south. Bogart, who was a Methodist preacher and a captain over a militia company of fifty soldiers, but who had added to this number out of the surrounding counties about one hundred more, which made his force about one hundred and fifty strong, was stationed at Crooked creek, sending out his scouting parties, taking men, women and children prisoners, driving off cattle, hogs and horses, entering into every house on Log and Long creeks, rifling their houses of their most precious articles, such as money, bedding and clothing, taking all their old muskets and their rifles, or military implements, threatening the people with instant death, if they did not deliver up all their precious things and enter into a covenant to leave the state or go into the city of Far West by the next morning, saying that they "calculated to drive the people into Far West, and then drive them to hell." Gillium also was doing the same on the northwest side of Far West; and Sashiel Woods, a Presbyterian minister, was the leader of the mob in Daviess county; and a very noted man of the same society was the leader of the mob in Carroll county. And they were also sending out their scouting parties, robbing and pillaging houses, driving away hogs, horses and cattle, taking men, women and children and carrying them off, threatening their lives, and subjecting them to all manner of abuses that they could invent or think of. Under this state of alarm, excitement and distress, the messengers returned from the governor and from the other authorities, bringing the startling news that the "Mormons" could have no assistance. They stated that the governor said the "Mormons" had got into a difficulty with the citizens, and they might fight it out, for all he cared. He could not render them any assistance. The people of De Wit were obliged to leave their homes and go into Far West, but did not do so until after many of them had starved to death for want of proper sustenance, and several died on the road there, and were buried by the wayside, without a coffin or a funeral ceremony; and the distress, sufferings, and privations of the people cannot be expressed. All the scattered families of the "Mormon" people, with but few exceptions, in all the counties, except Daviess, were driven into Far West. This only increased their distress, for many thousands who were driven there had no habitations or houses to shelter them, and were {408} huddled together, some in tents and others under blankets, while others had no shelter from the inclemency of the weather. Nearly two months the people had been in this awful state of consternation; many of them had been killed, whilst others had been whipped until they had to swathe up their bowels to prevent them from falling out. About this time General Parks came out from Richmond, Ray county. He was one of the commissioned officers sent out at the time the mob was first quelled, and went out to Diahman. My brother, Joseph Smith, Sen., and I went out at the same time. On the evening that General Parks arrived at Diahman, the wife of my brother, the late Don Carlos Smith, came into Colonel Wight's about 11 o'clock at night, bringing her two children along with her, one about two and a half years old, the other a babe in her arms. She came on foot, a distance of three miles, and waded Grand river. The water was then waist deep, and the snow three inches deep. She stated that a party of the mob--a gang of ruffians--had turned her out of doors and taken her household goods, and had burnt up her house, and she had escaped by the skin of her teeth. Her husband at that time was in Tennessee, [on a mission] and she was living alone. This cruel transaction excited the feelings of the people of Diahman, especially of Colonel Wight and he asked General Parks in my hearing _how long we had got to suffer such base treatment_. General Parks said he did not know how long. Colonel Wight then asked him what should be done? General Parks told him "he should take a company of men, well armed, and go and disperse the mob wherever he should find any collected together, and take away their arms." Colonel Wight did so precisely according to the orders of General Parks. And my brother, Joseph Smith, Sen., made no order about it. And after Col. Wight had dispersed the mob, and put a stop to their burning houses belonging to the "Mormon" people, and turning women and children out of doors, which they had done up to that time to the number of eight or ten houses, which houses were consumed to ashes. After being cut short in their intended designs, the mob started up a new plan. They went to work and moved their families out of the county and set fire to their houses; and not being able to incense the "Mormons" to commit crimes, they had recourse to this stratagem to set their houses on fire, and send runners into all the counties adjacent to declare to the people that the "Mormons" had burnt up their houses and destroyed their fields; and if the people would not believe them, they would tell them to go and see if what they had said was not true. Many people came to see. They saw the houses burning; and, being filled with prejudice, they could not be made to believe but that the {409} "Mormons" set them on fire; which deed was most diabolical and of the blackest kind; for indeed the "Mormons" did not set them on fire, nor meddle with their houses or their fields. And the houses that were burnt, had all been previously purchased by the "Mormons" of the people, together with the pre-emption rights and the corn in the fields, and paid for in money, and with wagons and horses, and with other property, about two weeks before; but they had not taken possession of the premises. This wicked transaction was for the purpose of clandestinely exciting the minds of a prejudiced populace and the executive, that they might get an order that they could the more easily carry out their hellish purposes, in expulsion, or extermination, or utter extinction of the "Mormon" people. After witnessing the distressed situation of the people in Diahman, my brother, Joseph Smith, Sen., and myself returned to the city of Far West, and immediately dispatched a messenger, with written documents, to General Atchison, stating the facts as they did then exist, praying for assistance, if possible, and requesting the editor of the _Far West_ to insert the same in his newspaper. But he utterly refused to do so. We still believed that we should get assistance from the Governor, and again petitioned him, praying for assistance, setting forth our distressed situation. And in the meantime the presiding judge of the county court issued orders, upon affidavits made to him by the citizens, to the sheriff of the county, to order out the militia of the county to stand in constant readiness, night and day, to prevent the citizens from being massacred, which fearful situation they were in every moment. Everything was very portentous and alarming. Notwithstanding all this, there was a ray of hope yet existing in the minds of the people that the governor would render us assistance; and whilst the people were waiting anxiously for deliverance--men, women, and children frightened, praying, and weeping, we beheld at a distance, crossing the prairies and approaching the town, a large army in military array, brandishing their glittering swords in the sunshine; and we could not but feel joyful for a moment, thinking that probably the governor had sent an armed force to our relief, notwithstanding the awful forebodings that pervaded our breasts. But to our great surprise, when the army arrived, they came up and formed a line in double file within one-half mile on the south of the city of Far West and despatched three messengers with a white flag to the city. They were met by Captain Morey, with a few other individuals, whose names I do not now recollect. I was myself standing close by, and could very distinctly hear every word they said. Being filled with anxiety, I rushed forward to the spot, expecting to hear good news. But, alas! and heart-thrilling to every soul that heard {410} them, they demanded three persons to be brought out of the city before they should massacre the rest. The names of the persons they demanded were Adam Lightner, John Cleminson, and his wife. Immediately the three persons were brought forth to hold an interview with the officers who had made the demand, and the officers told them they had now a chance to save their lives, for they intended to destroy the people and lay the city in ashes. They replied to the officers, if the people must be destroyed and the city burned to ashes, they would remain in the city and die with them. The officers immediately returned, and the army retreated and encamped about a mile and a half from the city. A messenger was at once dispatched with a white flag from the colonel of the militia of Far West, requesting an interview with General Atchison and General Doniphan; but as the messenger approached the camp, he was shot at by Bogart, the Methodist preacher. The name of the messenger was Charles C. Rich, who is now [1843] Brigadier-General in the Nauvoo Legion. However, he gained permission to see General Doniphan; he also requested an interview with General Atchison. General Doniphan said that General Atchison had been dismounted a few miles back, by a special order of the Governor, and had been sent back to Liberty, Clay county. He also stated that the reason was, that he (Atchison) was too merciful unto the "Mormons," and Boggs would not let him have the command, but had given it to General Lucas, who was from Jackson county, and whose heart had become hardened by his former acts of rapine and bloodshed, he being one of the leaders in murdering, driving, and plundering the "Mormon" people in that county, and burning some two or three hundred of their houses, in the years 1833 and 1834. Mr. Rich requested General Doniphan to spare the people, and not suffer them to be massacred until the next morning, it then being evening. He coolly agreed that he would not, and also said that he had not as yet received the Governor's order, but expected it every hour, and should not make any further move until he had received it; but he would not make any promises so far as regarded Neil Gillium's army, it having arrived a few minutes previously and joined the main body of the army, he [Gillium] knowing well at what hour to form a junction with the main body. Mr. Rich then returned to the city, giving this information. The Colonel [G. M. Hinkle] immediately dispatched a second messenger with a white flag, to request another interview with General Doniphan, in order to touch his sympathy and compassion, and, if it were possible for him to use his best endeavors to preserve the lives of the people. {411} On the return of this messenger, we learned that several persons had been killed by some of the soldiers who were under the command of General Lucas. One Mr. Carey had his brains knocked out by the breech of a gun, and he lay bleeding several hours; but his family were not permitted to approach him, nor any one else allowed to administer relief to him whilst he lay upon the ground in the agonies of death. Mr. Carey had just arrived in the country, from the State of Ohio, only a few hours previous to the arrival of the army. He had a family, consisting of a wife and several small children. He was buried by Lucius N. Scovil, who is now [1843] the senior Warden of the Nauvoo [Masonic] lodge. Another man, of the name of John Tanner, was knocked on the head at the same time, and his skull laid bare to the width of a man's hand; and he lay, to all appearances, in the agonies of death for several hours; but by the permission of General Doniphan, his friends brought him out of the camp; and with good nursing, he slowly recovered, and is now living. There was another man, whose name is Powell, who was beat on the head with the breech of a gun until his skull was fractured, and his brains ran out in two or three places. He is now alive and resides in this [Hancock] county, but has lost the use of his senses. Several persons of his family were also left for dead, but have since recovered. These acts of barbarity were also committed by the soldiers under the command of General Lucas, previous to having received the Governor's order of extermination. It was on the evening of the 30th October, according to the best of my recollections, that the army arrived at Far West, the sun about half-an-hour high. In a few moments afterwards, Cornelius Gillium arrived with his army and formed a junction. This Gillium had been stationed at Hunter's Mills for about two months previous to that time, committing depredations upon the inhabitants, capturing men, women, and children carrying them off as prisoners and lacerating their bodies with hickory withes. The army of Gillium were painted like Indians: some, more conspicuous than others, were designated by red spots; and he also was painted in a similar manner with red spots marked on his face, and styled himself the "DELAWARE CHIEF." They would whoop and halloo, and yell as nearly like Indians as they could, and continued to do so all that night. In the morning, early, the colonel of militia [G. M. Hinkle] sent a messenger into the camp with a white flag, to have another interview {412} with General Doniphan. On his return, he informed us that the governor's order had arrived. General Doniphan said that the order of the governor was, to exterminate the Mormons, by God; but _he_ would be _damned_ if _he_ obeyed _that order_, but General Lucas might do what he pleased. We immediately learned from General Doniphan, that "the Governor's order that had arrived was only a copy of the original, and that the original order was in the hands of Major-General Clark, who was on his way to Far West with an additional army of 6,000 men." Immediately after this, there came into the city a messenger from Haun's Mills, bringing the intelligence of an awful massacre of the people who were residing in that place, and that a force of two or three hundred detached from the main body of the army, under the superior command of Colonel Ashley, but under the immediate command of Captain Nehemiah Comstock, who, the day previous, had promised them peace and protection; but on receiving a copy of the Governor's order "to _exterminate or to expel_" from the hands of Colonel Ashley, he returned upon them the following day and surprised and massacred nearly the whole population of the place, and then came on to the town of Far West, and entered into conjunction with the main body of the army. The messenger informed us that he himself, with a few others, fled into the thickets, which preserved them from the massacre; and on the following morning they returned and collected the dead bodies of the people, and cast them into a well; and there were upwards of 20 who were dead or mortally wounded; and there are several of the wounded now [1843] living in this city [Nauvoo]. One, of the name of Yocum, has lately had his leg amputated, in consequence of wounds he then received. He had a ball shot through his head, which entered near his eye and came out at the back part of his head, and another ball passed through one of his arms. The army, during all the while they had been encamped at Far West, continued to lay waste fields of corn, making hogs, sheep, and cattle common plunder, and shooting them down for sport. One man shot a cow and took a strip of her skin, the width of his hand, from her head to her tail, and tied it around a tree to slip his halter into to tie his horse with. The city was surrounded with a strong guard; and no man, woman or child was permitted to go out or to come in, under penalty of death. Many of the citizens were shot at in attempting to go out to obtain sustenance for themselves and families. There was one field fenced in, consisting of 1,200 acres, mostly covered with corn. It was entirely laid waste by the hands of the army. The next day after the arrival of the army, towards {413} evening, Colonel Hinkle came up from the camp, requesting to see my brother Joseph, Parley P. Pratt, Sidney Rigdon, Lyman Wight, and George W. Robinson, stating that the officers of the army wanted a mutual consultation with those men; Hinkle also assured them that these generals--Doniphan, Lucas, Wilson, and Graham--(however, General Graham is an honorable exception; he did all he could to preserve the lives of the people, contrary to the order of the governor);--had pledged their sacred honor that they should not be abused or insulted, but should be guarded back in safety in the morning, or as soon as the consultation was over. My brother Joseph replied that he did not know what good he could do in any consultation, as he was only a private individual. However, he said he was always willing to do all the good he could, and would obey every law of the land, and then leave the event with God. They immediately started with Colonel Hinkle to go down into the camp. As they were going down, about half way to the camp, they met General Lucas with a phalanx of men, with a wing to the right and to the left, and a four-pounder [cannon] in the center. They supposed he was coming with this strong force to guard them into the camp in safety; but, to their surprise, when they came up to General Lucas, he ordered his men to surround them, and Hinkle stepped up to the general and said, "These are the prisoners I agreed to deliver up." General Lucas drew his sword and said, "Gentlemen, you are my prisoners," and about that time the main army were on their march to meet them. They came up in two divisions, and opened to the right and left, and my brother and his friends were marched down through their lines, with a strong guard in front, and the cannon in the rear, to the camp, amidst the whoopings, howlings, yellings, and shoutings of the army, which were so horrid and terrific that it frightened the inhabitants of the city. It is impossible to describe the feelings of horror and distress of the people. After being thus betrayed, they [the prisoners] were placed under a strong guard of thirty men, armed _cap-a-pie_, who were relieved every two hours. They were compelled to lie on the cold ground that night, and were told in plain language that they need never to expect their liberties again. So far for their honor pledged! However, this was as much as could be expected from a mob under the garb of military and executive authority in the state of Missouri. On the next day, the soldiers were permitted to patrol the streets, of Far West to abuse and insult the people at their leisure, and enter into houses and pillage them, and ravish the women, taking away every gun and every other kind of arms or military implements. About twelve {414} o'clock on that day, Colonel Hinkle came to my house with an armed force, opened the door, and called me out of doors and delivered me up as a prisoner unto that force. They surrounded me and commanded me to march into the camp. I told them that I could not go; my family were sick, and I was sick myself, and could not leave home. They said they did not care for that--I must and should go. I asked when they would permit me to return. They made me no answer, but forced me along with the point of the bayonet into the camp, and put me under the same guard with my brother Joseph; and within about half an hour afterwards, Amasa Lyman was also brought and placed under the same guard. There we were compelled to stay all that night and lie on the ground. But some time in the same night, Colonel Hinkle came to me and told me that he had been pleading my case before the court-martial, but he was afraid he would not succeed. He said there was a court-martial then in session, consisting of thirteen or fourteen officers; Circuit Judge Austin A. King, and Mr. Birch, district attorney; also Sashiel Woods, Presbyterian priest, and about twenty other priests of the different religious denominations in that country. He said they were determined to shoot us on the next morning in the public square in Far West. I made him no reply. On the next morning, about sunrise, General Doniphan ordered his brigade to take up the line of march and leave the camp. He came to us where we were under guard, to shake hands with us, and bid us farewell. His first salutation was, "By God, you have been sentenced by the court-martial to be shot this morning; but I will be damned if I will have any of the honor of it, or any of the disgrace of it; therefore I have ordered my brigade to take up the line of march and to leave the camp, for I consider it to be cold-blooded murder, and I bid you farewell;" and he went away. This movement of Colonel Doniphan made considerable excitement in the army, and there was considerable whisperings amongst the officers. We listened very attentively, and frequently heard it mentioned by the guard that "the damned Mormons would not be shot this time." In a few moments the guard was relieved by a new set. One of those new guards said that "the damned Mormons would not be shot this time," for the movement of General Doniphan had frustrated the whole plan, and that the officers had called another court-martial, and had ordered us to be taken to Jackson county, and there to be executed; and in a few moments two large wagons drove up, and we were ordered to get into them; and while we were getting into them, there came up four or five men armed with guns, who drew up and snapped their guns at us, in order to kill us; some flashed in the pan, and others only snapped, but none of their guns went off. They were immediately {415} arrested by several officers, and their guns taken from them, and the drivers drove off. We requested General Lucas to let us go to our houses and get some clothing. In order to do this, we had to be driven up into the city. It was with much difficulty that we could get his permission to go and see our families and get some clothing; but, after considerable consultation, we were permitted to go under a strong guard of five or six men to each of us, and we were not permitted to speak to any one of our families, under the pain of death. The guard that went with me ordered my wife to get me some clothes immediately, within two minutes; and if she did not do it, I should go off without them. I was obliged to submit to their tyrannical orders, however painful it was, with my wife and children clinging to my arms and to the skirts of my garments, and was not permitted to utter to them a word of consolation, and in a moment was hurried away from them at the point of the bayonet. We were hurried back into the wagons and ordered into them, all in about the same space of time. In the meanwhile our father and mother and sisters had forced their way to the wagons to get permission to see us, but were forbidden to speak to us; and they [the guard] immediately drove off for Jackson county. We traveled about twelve miles that evening, and encamped for the night. The same strong guard was kept around us, and were relieved every two hours, and we were permitted to sleep on the ground. The nights were then cold, with considerable snow on the ground; and for want of covering and clothing, we suffered extremely with the cold. That night was the commencement of a fit of sickness, from which I have not wholly recovered unto this day, in consequence of my exposure to the inclemency of the weather. Our provision was fresh beef roasted in the fire on a stick, the army having no bread, in consequence of the want of mills to grind the grain. In the morning, at the dawn of day, we were forced on our journey, and were exhibited to the inhabitants along the road, the same as they exhibit a caravan of elephants and camels. We were examined from head to foot by men, women and children, only I believe they did not make us open our mouths to look at our teeth. This treatment was continued incessantly until we arrived at Independence in Jackson county. After our arrival at Independence, we were driven all through the town for inspection, and then we were ordered into an old log house, and there kept under guard as usual, until supper, which was served {416} up to us as we sat upon the floor, or on billets of wood, and we were compelled to stay in that house all that night and the next day. They continued to exhibit us to the public, by letting the people come in and examine us, and then go away and give place for others, alternately, all that day and the next night. But on the morning of the following day, we were all permitted to go to the tavern to eat and to sleep; but afterward they made us pay our own expenses for board, lodging, and attendance, and for which they made a most exorbitant charge. We remained in the tavern about two days and two nights, when an officer arrived with authority from General Clark to take us back to Richmond, Ray county, where the general had arrived with his army to await our arrival. But on the morning of our start for Richmond, we were informed, by General Wilson, that it was expected by the soldiers that we would be hung up by the necks on the road, while on the march to that place, and that it was prevented by a demand made for us by General Clark, who had the command in consequence of seniority; and that it was his prerogative to execute us himself; and he should give us up into the hands of the officer, who would take us to General Clark, and he might do with us as he pleased. During our stay at Independence, the officers informed us that there were eight or ten horses in that place belonging to the Mormon people, which had been stolen by the soldiers, and that we might have two of them to ride upon, if we would cause them to be sent back to the owners after our arrival at Richmond. We accepted them, and they were ridden to Richmond, and the owners came there and got them. We started in the morning under our new officer, Colonel Price, of Keytsville, Chariton county, with several other men to guard us. We arrived there on Friday evening, the 9th day of November, and were thrust into an old log house, with a strong guard placed over us. After we had been there for the space of half an hour, there came in a man who was said to have some notoriety in the penitentiary, bringing in his hands a quantity of chains and padlocks. He said he was commanded by General Clark to put us in chains. Immediately the soldiers rose up, and pointing their guns at us, placed their thumb on the cock, and their finger on the trigger; and the state's prison-keeper went to work, putting a chain around the leg of each man, and fastening it on with a padlock, until we were all chained together--seven of us. In a few moments General Clark came in. We requested to know of him what was the cause of all this harsh and cruel treatment. He refused to give us any information at that time, but said he would in a {417} few days; so we were compelled to continue in that situation camping on the floor, all chained together, without any chance or means to be made comfortable, having to eat our victuals as it was served up to us, using our fingers and teeth instead of knives and forks. Whilst we were in this situation, a young man of the name of Jedediah M. Grant, brother-in-law to my brother William Smith, came to see us, and put up at the tavern where General Clark made his quarters. He happened to come in time to see General Clark make choice of his men to shoot us on Monday morning, the 12th day of November. He saw them make choice of their rifles, and load them with two balls in each; and after they had prepared their guns, General Clark saluted them by saying, "_Gentlemen, you shall have the honor of shooting the Mormon leaders on Monday morning at eight o'clock_!" But in consequence of the influence of our friend, the inhuman general was intimidated, so that he dared not carry his murderous designs into execution, and sent a messenger immediately to Fort Leavenworth to obtain the military code of laws. After the messenger's return the general was employed nearly a whole week examining the laws; so Monday passed away without our being shot. However, it seemed like foolishness to me that so great a man as General Clark pretended to be should have to search the military law to find out whether preachers of the Gospel, who never did military duty, could be subject to court-martial. However, the general seemed to learn that fact after searching the military code, and came into the old log cabin where we were under guard and in chains, and told us he had concluded to deliver us over to the civil authorities as persons guilty of "treason, murder, arson, larceny, theft, and stealing." The poor deluded general did not know the differences between theft, larceny, and stealing. Accordingly, we were handed over to the pretended civil authorities, and the next morning our chains were taken off, and we were guarded to the court-house, where there was a pretended court in session, Austin A. King being the judge, and Mr. Birch the district attorney--the two extremely and very honorable gentlemen who sat on the court-martial when we were sentenced to be shot! Witnesses were called up and sworn at the point of the bayonet; and if they would not swear to the things they were told to do, they were threatened with instant death; and I do know positively that the evidence given in by those men whilst under duress was false. This state of things continued twelve or fourteen days; and after that time, we were ordered by the judge to introduce some rebutting {418} evidence--saying that, if we did not do it, we should be thrust into prison. I could hardly understand what the judge meant, for I considered we were in prison already, and could not think of anything but the persecutions of the days of Nero, knowing that it was a religious persecution, and the court an inquisition. However, we gave him the names of forty persons who were acquainted with all the persecutions and sufferings of the people. The judge made out a subpoena and inserted the names of those men, and caused it to be placed in the hands of Bogart, the notorious Methodist minister; and he took fifty armed soldiers and started for Far West. I saw the subpoenas given to him and his company, when they started. In the course of a few days they returned with almost all those forty men whose names were inserted in the subpoenas, and thrust them into jail, and we were not permitted to bring one of them before the court. But the judge turned upon us with an air of indignation and said, "Gentlemen, you must get your witnesses, or you shall be committed to jail immediately; for we are not going to hold the court open on expense much longer for you anyhow." We felt very much distressed and oppressed at that time. Colonel Wight said, "What shall we do? Our witnesses are all thrust into prison, and probably will be; and we have no power to do anything. Of course, we must submit to this tyranny and oppression: we cannot help ourselves." Several others made similar expressions in the agony of their souls; but my brother Joseph did not say anything, he being sick at that time with the toothache and pain in his face, in consequence of a severe cold brought on by being exposed to the severity of the weather. However, it was considered best by General Doniphan and lawyer Rees that we should try to get some witnesses before the pretended court. Accordingly, I gave the names of about twenty other persons. The Judge inserted them in a subpoena, and caused it to be placed into the hands of Bogart, the Methodist priest; and he again started off with his fifty soldiers to take those men prisoners, as he had done the forty others. The Judge sat and laughed at the good opportunity of getting the names, that they might the more easily capture them, and so bring them down to be thrust into prison, in order to prevent us from getting the truth before the pretended court, of which he was the chief inquisitor or conspirator. Bogart returned from his second expedition with one witness only, whom he also thrust into prison. {419} The people at Far West had learned the intrigue, and had left the state, having been made acquainted with the treatment of the former witnesses. But we, on learning that we could not obtain witnesses, whilst privately consulting with each other what we should do, discovered a Mr. Allen standing by the window on the outside of the house. We beckoned to him as though we would have him come in. He immediately came in. At that time Judge King retorted upon us again, saying, "Gentlemen, are you not going to introduce some witnesses?"--also saying it was the last day he should hold court open for us; and that if we did not rebutt the testimony that had been given against us, he should have to commit us to jail. I had then got Mr. Allen into the house and before the court (so called). I told the Judge we had one witness, if he would be so good as to put him under oath. He seemed unwilling to do so; but after a few moments consultation, the State's Attorney arose and said he should object to that witness being sworn, and that he should object to that witness giving in his evidence at all, stating that this was not a court to try the case, but only a court of investigation on the part of the state. Upon this, General Doniphan arose and said, "He would be ---- ---- if the witness should not be sworn, and that it was a damned shame that these defendants should be treated in this manner,--that they could not be permitted to get one witness before the court, whilst all their witnesses, even forty at a time, have been taken by force of arms and thrust into that damned 'bull pen,' in order to prevent them from giving their testimony." After Doniphan sat down, the Judge permitted the witness to be sworn and enter upon his testimony, but as soon as he began to speak, a man by the name of Cook, who was a brother-in-law to priest Bogart, the Methodist, and who was a lieutenant, [in the state militia] and whose duty at that time was to superintend the guard, stepped in before the pretended court, and took him by the nape of his neck and jammed his head down under the pole, or log of wood, that was around the place where the inquisition was sitting to keep the bystanders from intruding upon the majesty of the inquisitors, and jammed him along to the door, and kicked him out of doors. He instantly turned to some soldiers who were standing by him, and said to them, "Go and shoot him, damn him; shoot him, damn him." The soldiers ran after the man to shoot him. He fled for his life, and with great difficulty made his escape. The pretended court immediately arose, and we were ordered to be carried to Liberty, Clay County, and {420} there to be thrust into jail. We endeavored to find out for what cause; but all we could learn was, that it was because we were "Mormons." The next morning a large wagon drove up to the door, and a blacksmith came into the house with some chains and handcuffs. He said his orders were from the Judge to handcuff us and chain us together. He informed us that the Judge had made out a mittimus and sentenced us to jail for treason. He also said the judge had done this that we might not get bail. He also said the Judge declared his intention to keep us in jail until all the "Mormons" were driven out of the state. He also said that the Judge had further declared that if he let us out before the "Mormons" had left the state, we would not let them leave, and there would be another damned fuss kicked up. I also heard the Judge say, whilst he was sitting in his pretended court, that there was no law for us, nor for the "Mormons" in the state of Missouri; that he had sworn to see them exterminated and to see the Governor's order executed to the very letter; and that he would do so. However, the blacksmith proceeded and put the irons upon us, and we were ordered into the wagon, and they drove off for Clay county. As we journeyed along on the road, we were exhibited to the inhabitants, and this course was adopted all the way, thus making a public exhibition of us, until we arrived at Liberty, Clay county. There we were thrust into prison again, and locked up, and were held there in close confinement for the space of six months; and our place of lodging [bed] was the square side of a hewed white oak log, and our food was anything but good and decent. Poison was administered to us three or four times. The effect it had upon our system was, that it vomited us almost to death; and then we would lie some two or three days in a torpid, stupid state, not even caring or wishing for life,--the poison being administered in too large doses, or it would inevitably have proved fatal, had not the power of Jehovah interposed in our behalf, to save us from their wicked purpose. We were also subjected to the necessity of eating human flesh for the space of five days or go without food, except a little coffee or a little corn-bread. The latter I chose in preference to the former. We none of us partook of the flesh, except Lyman Wight. We also heard the guard which was placed over us making sport of us, saying they had fed us on "Mormon" beef. I have described the appearance of this flesh to several experienced physicians and they have decided that it was human flesh. We learned afterwards, by one of the guard, that it was supposed that that act of savage cannibalism in feeding us with human flesh would be considered a popular deed of notoriety: but the people, on learning that it would not take, tried to keep it secret; but the fact was noised abroad before they took that precaution. Whilst we were incarcerated in prison we petitioned the Supreme Court of the State of Missouri for [a writ of] habeas corpus twice but were refused both times by Judge Reynolds, who is now [1843] the Governor of that state. We also petitioned one of the county judges for a writ of habeas corpus, which was granted in about three weeks afterwards, but were not permitted to have any trial. We were only taken out of jail and kept out for a few hours, and then remanded back again. In the course of three or four days after that time, Judge Turnham came into the jail in the evening, and said he had permitted Mr. Rigdon to get bail, but said he had to do it in the night, and had also to get away in the night and unknown to any of the citizens, or they would kill him; for they had sworn to kill him, if they could find him. And as to the rest of us, he dared not let us go, for fear of his own life as well as ours. He said it was damned hard to be confined under such circumstances, for he knew we were innocent men; and he said _the people also knew it_; and that it was only a persecution, and treachery, and the scenes of Jackson county acted over again, for fear that we should become too numerous in that upper country. He said that the plan was concocted from the governor down to the lowest judge and that damned Baptist priest, Riley, who was riding into town every day to watch the people, stirring up the minds of the people against us all he could, exciting them and stirring up their religious prejudices against us, for fear they would let us go. Mr. Rigdon, however, got bail and made his escape into Illinois. The jailer, Samuel Tillery, Esq., told us also that the whole plan was concocted by the governor down to the lowest judge in that upper country early in the previous spring, and that the plan was more fully carried out at the time that General Atchison went down to Jefferson city with Generals Wilson, Lucas, and Gillium, the self-styled Delaware Chief. This was sometime in the month of September, when the mob were collected at De Witt, in Carroll county. He also told us that the governor was now ashamed enough of the whole transaction, and would be glad to set us at liberty, if he dared do it. "But," said he, "you need not be concerned, for the governor has laid a plan for your release." He also said that Squire Birch, the state's attorney, was appointed to be circuit judge on the circuit passing through Daviess county, and that he (Birch) was instructed to fix the papers, so that we should be sure to be clear from any incumbrance in a very short time. Some time in April we were taken to Daviess county, as they said, to have a trial. But when we arrived at that place, instead of finding a court or jury, we found another inquisition; and Birch, who was the {422} district attorney, the same man who had been one of the court-martial when we were sentenced to death, was now the circuit judge of that pretended court; and the grand jury that were empannelled were all at the massacre at Haun's Mills and lively actors in that awful, solemn, disgraceful, cool-blooded murder; and all the pretense they made of excuse was, they had done it because the governor ordered them to do it. The same men sat as a jury in the day time, and were placed over us as a guard in the night time. They tantalized us and boasted of their great achievements at Haun's Mills and at other places, telling us how many houses they had burned, and how many sheep, cattle, and hogs they had driven off belonging to the "Mormons," and how many rapes they had committed, and what squealing and kicking there was among the d---- b----s, saying that they lashed one woman upon one of the damned "Mormon" meeting benches, tying her hands and her feet fast, and sixteen of them abused her as much as they had a mind to, and then left her bound and exposed in that distressed condition. These fiends of the lower regions boasted of these acts of barbarity, and tantalized our feelings with them for ten days. We had heard of these acts of cruelty previous to this time, but we were slow to believe that such acts had been perpetrated. The lady who was the subject of this brutality did not recover her health to be able to help herself for more than three months afterwards. This grand jury constantly celebrated their achievements with grog and glass in hand, like the Indian warriors at their war dances, singing and telling each other of their exploits in murdering the "Mormons," in plundering their houses and carrying off their property. At the end of every song they would bring in the chorus, "G----d----, G----d----, G----d----, Jesus Christ, G----d---- the Presbyterians, G----d---- the Baptists, G----d---- the Methodists," reitering one sect after another in the same manner, until they came to the "Mormons." To them it was, "G----d---- the G----d---- Mormons, we have sent them to hell." Then they would slap their hands and shout, Hosanna! Hosanna! Glory to God! and fall down on their backs and kick with their feet a few moments. Then they would pretend to have swooned away into a glorious trance, in order to imitate some of the transactions at camp meetings. Then they would pretend to come out of the trance, and would shout and again slap their hands and jump up, while one would take a bottle of whisky and a tumbler, and turn it out full of whisky, and pour down each other's necks, crying, "Damn it, take it; you must take it!" And if anyone refused to drink the whisky, others would clinch him and hold him, whilst another poured it down his neck; and what did not go down the inside went down the outside. This is a {423} part of the farce acted out by the grand jury of Daviess county, whilst they stood over us as guards for ten nights successively. And all this in the presence of the _great Judge Birch_, who had previously said, in our hearing, that there was no law for the "Mormons" in the state of Missouri. His brother was there acting as district attorney in that circuit, and, if anything, was a greater ruffian than the judge. After all their ten days of drunkenness, we were informed that we were indicted for "_treason, murder, arson, larceny, theft, and stealing_." We asked for a change of venue from that county to Marion county; they would not grant it; but they gave us a change of venue from Daviess to Boone county, and a mittimus was made out by Judge Birch, without date, name, or place. They fitted us out with a two-horse wagon, and horses, and four men, besides the sheriff, to be our guard. There were five of us. We started from Gallatin in the afternoon, the sun about two hours high, and went as far as Diahman that evening and stayed till morning. There we bought two horses of the guard, and paid for one of them in clothing, which we had with us; and for the other we gave our note. We went down that day as far as Judge Morin's--a distance of some four or five miles. There we stayed until the next morning, when we started on our journey to Boone county, and traveled on the road about twenty miles distance. There we bought a jug of whisky, with which we treated the company; and while there the sheriff showed us the mittimus before referred to, without date or signature, and said that Judge Birch told him never to carry us to Boone county, and never to show the mittimus; and, said he, I shall take a good drink of grog and go to bed, and you may do as you have a mind to. Three others of the guard drank pretty freely of whisky, sweetened with honey. They also went to bed, and were soon asleep, and the other guard went along with us, and helped to saddle the horses. Two of us mounted the horses, and the other three started on foot, and we took our change of venue for the state of Illinois, and in the course of nine or ten days arrived safe at Quincy, Adams county, where we found our families in a state of poverty, although in good health, they having been driven out of the state previously by the murderous militia, under the exterminating order of the executive of Missouri; and now [1843] the people of that state, a portion of them, would be glad to make the people of this state [Illinois] believe that my brother Joseph had committed treason, for the purpose of keeping up their murderous and hellish persecution; and they seem to be unrelenting and thirsting for the blood of innocence; for I do know most positively that my brother Joseph has not committed treason, nor violated one solitary item of law or rule in the state of Missouri. {424} But I do know that the "Mormon" people, _en masse_, were driven out of that state, after being robbed of all they had; and they barely escaped with their lives, as also my brother Joseph, who barely escaped with his life. His family also were robbed of all they had, and barely escaped with the skin of their teeth, and all this in consequence of the exterminating order of Governor Boggs, the same being sanctioned by the legislature of the state. And I do know, so does this court, and every rational man who is acquainted with the circumstances, and every man who shall hereafter become acquainted with the particulars thereof, will know that Governor Boggs and Generals Clark, Lucas, Wilson, and Gillium, also Austin A. King, have committed treason upon the citizens of Missouri, and did violate the Constitution of the United States, and also the constitution and laws of the state of Missouri, and did exile and expel, at the point of the bayonet, some twelve or fourteen thousand inhabitants from the state, and did murder a large number of men, women and children in cold blood, and in the most horrid and cruel manner possible; and the whole of it was caused by religious bigotry and persecution, because the "Mormons" dared to worship Almighty God according to the dictates of their own consciences, and agreeable to His divine will as revealed in the scriptures of eternal truth, and had turned away from following the vain traditions of their fathers, and would not worship according to the dogmas and commandments of those men who preach for hire and divine for money, and teach for doctrine the precepts of men; the Saints expecting that the Constitution of the United States would have protected them therein. But notwithstanding the "Mormon" people had purchased upwards of _two hundred thousand dollars' worth of land_, most of which was entered and paid for at the land office of the United States, in the state of Missouri; and although the President of the United States has been made acquainted with these facts and the particulars of our persecutions and oppressions, by petition to him and to Congress, yet they have not even attempted to restore the "Mormons" to their rights, or given any assurance that we may hereafter expect redress from them. And I do also know most positively and assuredly that my brother Joseph Smith, Sen., has not been in the state of Missouri since the spring of the year 1839. And further this deponent saith not. [Signed] Hyrum Smith. II. Testimony of Parley P. Pratt Parley P. Pratt, sworn, says that he fully concurs in the testimony of the preceding witness, so far as he is acquainted with the same; and that Joseph Smith has not been known as Joseph Smith, Jun., for the time stated by Hyrum Smith. He was an eye-witness of most of the scenes testified to by said Hyrum Smith, during the persecutions of our people in Missouri. That during the latter part of summer and fall of the year 1838, there were large bodies of the mob assembled in various places for the avowed object of driving, robbing, plundering, killing, and exterminating the "Mormons," and they actually committed many murders and other depredations, as related by the preceding witness. The Governor was frequently petitioned, as also the other authorities, for redress and protection. At length, Austin A. King, the judge of the Circuit court of the Fifth Judicial District, ordered out somewhere near a thousand men, for the avowed purpose of quelling the mob and protecting the "Mormons." These being under arms for several weeks, did in some measure prevent the mob's proceedings for some time. After which, Judge King [2] withdrew the force, refusing to put the State to further expense for our protection without orders from the Governor. The mobs then again collected in great numbers, in Carroll, Daviess, and Caldwell counties, and expressed their determination to drive the "Mormons" from the State or kill them. They did actually drive them from De Witt, firing upon some, and taking other prisoners. They turned a man by the name of Smith Humphrey and family out of doors, when sick, and plundered his house and burned it before his eyes. They also plundered the citizens generally, taking their lands, houses, and property. Those whose lives were spared, precipitately fled to Far West in the utmost distress and consternation. Some of them actually died on the way, through exposure, suffering and destitution. Other parties of the mob were plundering and burning houses in Daviess county, and another party of the mob were ravaging the south part of Caldwell county in a similar manner. The Governor was again and again petitioned for redress and protection, but utterly refused to render us any assistance whatever. Under these painful and distressing circumstances, we had the advice of Generals Atchison, Doniphan and Parks to call out the militia of Caldwell and Daviess counties, which was mostly composed of "Mormons" and to make a general defense. The presiding Judge of Caldwell county, Elias Higbee, gave orders to the sheriff of said county to call out the militia. They were called out under the command of Colonel Hinkle, who held a commission from the Governor, and was the highest military officer in the county. This force effectually dispersed the mob in several places, and a portion of {426} them were so organized in the city of Far West, that they could assemble themselves upon the shortest notice, and were frequently ordered to assemble in the public square of said city, in cases of emergency. These proceedings against the mob being misrepresented by designing men, both to the Governor and other authorities and people of the State, caused great excitement against the "Mormons." Many tried to have it understood that the "Mormons" were in open rebellion, and making war upon the State. With these pretenses, Governor Boggs issued the following:-- _Exterminating Order_. Headquarters Of The Militia. City Of Jefferson, October 27, 1838. _Gen. John B. Clark_. Sir:--Since the order of the morning to you, directing you to come with 400 mounted men to be raised within your division, I have received, by Amos Bees, Esq., of Ray county, and Wiley C. Williams, Esq., one of my aides, information of the most appalling character, which entirely changes the face of things, and places the "Mormons" in the attitude of an open and avowed defiance of the laws, and of having made war upon the people of this State. Your orders are, therefore, to hasten your operations with all possible speed. The "Mormons" must be treated as enemies, and must be exterminated or driven from the State, if necessary, for the public peace. Their outrages are beyond all descriptions. If you can increase your force, you are authorized to do so to any extent you may consider necessary. I have just issued orders to Major-General Willock, of Marion county, to raise 500 men, and to march them to the northern part of Daviess [county], and there unite with General Doniphan, of Clay, who has been ordered with 500 men to proceed to the same point for the purpose of intercepting the retreat of the "Mormons" to the north. They have been directed to communicate with you by express. You can also communicate with them, if you find it necessary. Instead, therefore, of proceeding as at first directed, to reinstate the citizens of Daviess, in their homes, you will proceed immediately to Richmond, and there operate against the "Mormons." Brigadier General Parks, of Ray, has been ordered to have 400 of his brigade in readiness to join you at Richmond. The whole force will be placed under your command. I am very respectfully your ob't Serv't, L. W. Boggs, Commander-in-chief. [3] {427} In the meantime Major-General Lucas and Brigadier-General Wilson, both of Jackson county, (who had, five years previously, assisted in driving about 1,200 "Mormon" citizens from that county, besides burning 203 houses, and assisted in murdering several, and plundering the rest), raised forces to the amount of several thousand men, and appeared before the city of Far West in battle array. A few of the militia then paraded in front of the city, which caused the cowardly assailants to come to a halt at about a mile distant, in full view of the town. A messenger arrived from them and demanded three persons before they massacred the rest and laid the town in ashes. The names of the persons demanded were Adam Lightner, John Clemenson, and his wife. They gave no information who this army were, nor by what authority they came; neither had we at that time any knowledge of the governor's order, nor any of these movements, the mail having been designedly stopped by our enemies for three weeks previously. We had supposed, on their first appearance, that they were friendly troops sent for our protection; but on receiving this alarming information of their wicked intentions, we were much surprised, and sent a messenger with a white flag to inquire of them who they were, and what they wanted of us, and by whose authority they came. This flag was fired upon by Captain Bogart, the Methodist priest, who afterwards told me the same with his own mouth. After several attempts, however, we got an interview, by which we learned who they were, and that they pretended to have been sent by the governor to exterminate our people. Upon learning this fact no resistance was offered to their will or wishes. They demanded the arms of the militia, and forcibly took them away. They requested that Mr. Joseph Smith and other leaders of the Church should come into their camp for consultation, giving them a sacred promise of protection and safe return. Accordingly, Messrs. Joseph Smith, Sidney Rigdon, Lyman Wight, George W. Robinson, and myself started in company with Colonel Hinkle to their camp when we were soon abruptly met by General Lucas with several hundred of his soldiers, in a hostile manner, who immediately surrounded us, and set up the most hideous yells that might have been supposed to have proceeded from the mouths of demons, and marched us as prisoners within their lines. There we were detained for two days and nights, and had to sleep on the ground, in the cold month of November, in the midst of rain and mud, and were continually surrounded with a strong guard, whose mouths were filled with cursing and bitterness, blackguardism and blasphemy--who offered us every abuse and insult in their power, both {428} by night and day; and many individuals of the army cocked their rifles and, taking deadly aim at our heads, swore they would shoot us. While under these circumstances, our ears were continually shocked with the relation of the horrid deeds they had committed and which they boasted of. They related the circumstance in detail of having, the previous day, disarmed a certain man in his own house, and took him prisoner, and afterwards _beat out his brains with his own gun_, in presence of their officers. They told of other individuals lying here and there in the brush, whom they had shot down without resistance, and who were lying unburied for the hogs to feed upon. They also named one or two individual females of our society, whom they had forcibly bound, and twenty or thirty of them, one after another, committed rape upon them. One of these females was a daughter of a respectable family with whom I have been long acquainted, and with whom I have since conversed and learned that it was truly the case. Delicacy at present forbids my mentioning the names. I also heard several of the soldiers acknowledge and boast of having stolen money in one place, clothing and bedding in another, and horses in another, whilst corn, pork, and beef were taken by the whole army to support the men and horses; and in many cases cattle, hogs, and sheep were shot down, and only a small portion of them used--the rest left to waste. Of these crimes, of which the soldiers boasted, the general officers freely conversed and corroborated the same. And even General Doniphan, who professed to be opposed to such proceedings, acknowledged the truth of them, and gave us several particulars in detail. I believe the name of the man whose brains they knocked out was Carey. Another individual had his money chest broken open and several hundred dollars in specie taken out. He was the same Smith Humphrey whose house the mob burned at De Witt. After the "Mormons" were all disarmed, General Lucas gave a compulsory order for men, women, and children to leave the state forthwith, without any exceptions, counting it a mercy to spare their lives on these conditions. Whilst these things were proceeding, instead of releasing us from confinement, Hyrum Smith and Amasa Lyman were forcibly added to our number as prisoners; and under a large military escort, commanded by General Wilson before mentioned, we were all marched to Jackson county, a distance of between fifty and sixty miles, leaving our families and our friends at the mob's mercy, in a destitute condition, to prepare for a journey of more than two hundred miles, at the approach of winter, without our protection, and every moment exposed to robbery, ravishment, and other insults, their personal property robbed and their houses and lands already wrested from them. {429} We were exhibited like a caravan of wild animals on the way and in the streets of Independence, and were also kept prisoners for a show for several days. In the meantime, General Clark had been sent by Governor Boggs with an additional force of 6,000 men from the lower country, to join General Lucas in his operations against the "Mormons." He soon arrived before Far West with his army, and confirmed all Lucas had done, and highly commended them for their virtue, forbearance, and other deeds in _bringing about so peaceable and amicable an adjustment of affairs_. He kept up the same scene of ravage, plunder, ravishment, and depredation, for the support and enrichment of his army, even burning the houses and fences for fuel. He also insisted that every man, woman, and child of the "Mormon" society should leave the state, except such as he detained as prisoners, stating that _the governor had sent him to exterminate them_, but that _he_ would, as a _mercy, spare_ their _lives_, and gave them until the first of April following to get out of the state. He also compelled them, at the point of the bayonet, to sign a deed of trust of all their real estate, to defray the expenses of what _he_ called "_The Mormon War_." After arranging all these matters to _his_ satisfaction, he returned to Richmond, thirty miles distant, taking about sixty men, heads of families, with him, and marching them through a severe snowstorm on foot, as prisoners, leaving their families in a perishing condition. Having established his headquarters at Richmond, Ray county, he sent to General Lucas and demanded us to be given up to him. We were accordingly transported some thirty or forty miles, delivered over to him, and put in close confinement in chains, under a strong guard. At length we obtained an interview with him, and inquired why we were detained as prisoners. I said to him, "Sir, we have now been prisoners, under the most aggravating circumstances, for two or three weeks, during which time we have received no information as to why we are prisoners, or for what object, and no writ has been served upon us. We are not detained by the civil law; and as ministers of the Gospel in time of peace, _who never bear arms_, we cannot be considered prisoners of war, especially as there has been no war; and from present appearances, we can hardly be considered prisoners of hope. Why, then, these bonds?" Said he, "You were taken to be tried." "Tried by what authority?" said I. "By court-martial," replied he. "By court-martial?" said I. "Yes," said he. "How," said I, "can men who are not military men, but ministers of the Gospel, be tried by court-martial in this country, where every man has a right to be tried by a jury?" He replied, it {430} was according to the treaty with General Lucas, on the part of the state of Missouri, and Colonel Hinkle, the commanding officer of the fortress of Far West, on the part of the "Mormons," and in accordance with the governor's order. "And," said he, "I approve of all that Lucas has done, and am determined to see it fulfilled." Said I, "Colonel Hinkle was but a colonel of the Caldwell county militia, and commissioned by the governor, and the 'Mormons' had no fortress, but were, in common with others, citizens of Missouri; and therefore we recognize no authority in Colonel Hinkle to sell our liberties or make treaties for us." Several days afterwards, General Clark again entered our prison, and said he had concluded to deliver us over to the civil authorities. Accordingly, we were soon brought before Austin A. King, judge of the Fifth Judicial Circuit, where an examination was commenced, and witnesses sworn, at the point of the bayonet, and threatened on pain of death, if they did not swear to that which would suit the court. During this examination, I heard Judge King ask one of the witnesses, who was a "Mormon," if he and his friends intended to live on their lands any longer than April, and to plant crops? Witness replied, "Why not?" The judge replied, "If you once think to plant crops or to occupy your lands any longer than the first of April, the citizens will be upon you; they will kill you every one--men, women and children, and leave you to manure the ground without a burial. They have been mercifully withheld from doing this on the present occasion, but will not be restrained for the future." On examining a "Mormon" witness, for the purpose of substantiating the charge of treason against Mr. Joseph Smith, he questioned him concerning our religious faith:--1st. Do the Mormons send missionaries to foreign nations? The witness answered in the affirmative. 2nd. Do the Mormons believe in a certain passage in the Book of Daniel (naming the passage) which reads as follows:--"And the kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people of the Saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him?" (Dan. 7:27.) On being answered in the affirmative, the judge ordered the scribe to put it down as a strong point for treason; but this was _too_ much for even a Missouri lawyer to bear. He remonstrated against such a course of procedure, but in vain. Said he, "Judge, you had better make the Bible treason." After an examination of this kind for many days, some were set at liberty, others [were] admitted to bail, and themselves and [those who went their] bail [were] expelled from the state forthwith, with the rest of the "Mormon" citizens, and Joseph Smith, Hyrum Smith, Sidney {431} Rigdon, Lyman Wight, and others, were committed to the Clay county jail for further trial. Two or three others and myself were put into the jail at Ray county for the same purpose. The "Mormon" people now began to leave the state, agreeably to the exterminating order of Governor Boggs. Ten or twelve thousand left the state during the winter, and fled to the state of Illinois. A small number of the widows and the poor, together with my family and some of the friends of the other prisoners, still lingered in Far West, when a small band of armed men entered the town and committed many depredations and threatened life; and swore that if my wife and children, and others whom they named, were not out of the state in so many days, they would kill them, as the time now drew near for the completion of the exterminating order of Governor Boggs. Accordingly, my wife and children and others left the state as best they could, wandered to the state of Illinois, there to get a living among strangers, without a husband, father or protector. Myself and party still remained in prison, after all the other "Mormons" had left the state; and even Mr. Smith and his party had escaped. In June, by change of venue, we were removed from Ray county to Columbia, Boone county, upwards of one hundred miles towards the state of Illinois; and by our request a special court was called for final trial. But notwithstanding we were removed more than one hundred miles from the scenes of the depredations of the mob, yet such was the fact, that neither our friends nor witnesses dare come into that state to attend our trial, as they had been banished from the state by the governor's order of extermination, executed to the very letter by the principal officers of the state, civil and military. On these grounds, and having had all these opportunities to know, I testify that neither Mr. Smith nor any other "Mormon" has the least prospect for justice, or to receive a fair and impartial trial in the state of Missouri. If tried at all, they must be tried by authorities who have trampled all law under their feet, and who have assisted in committing murder, robbery, treason, arson, rape, burglary and felony, and who have made a law of banishment, contrary to the laws of all nations, and executed this barbarous law with the utmost rigor and severity. Therefore, Mr. Smith, and the "Mormons" generally, having suffered without regard to law, having been expelled from the state, Missouri has no further claims whatever upon any of them. I furthermore testify that the authorities of other states who would assist Missouri to wreak further vengeance upon any individual of the persecuted "Mormons," are either ignorantly or willfully aiding and abetting in all these crimes. {432} Cross-examined he stated that he was very intimate with Mr. Smith all the time he resided in the state of Missouri, and was with him almost daily; and that he knows positively that Mr. Smith held no office, either civil or military, either real or pretended, in that state; and that he never bore arms or did military duty, not even in self-defense; but that he was a peaceable, law-abiding and faithful citizen, and a preacher of the Gospel, and exhorted all the citizens to be peaceable, long-suffering and slow to act even in self-defense. He further stated that there was no fortress in Far West, but a temporary fence made of rails, house logs, floor planks, wagons, carts, etc., hastily thrown together, after being told by General Lucas that they were to be massacred the following morning, and the town burnt to ashes, without giving any information by what authority. And he further states that he only escaped himself from that state by walking out of the jail when the door was open to put in food, and came out in obedience to the governor's order of banishment, and to fulfill the same. Parley P. Pratt. III. Testimony of George W. Pitkin George W. Pitkin sworn. Says that he concurs with the preceding witnesses, Hyrum Smith and Parley P. Pratt, in all the facts with which he is acquainted; that in the summer of 1838 he was elected Sheriff of the county of Caldwell and State of Missouri. That in the fall of the same year, while the county was threatened and infested with mobs, he received an order from Judge Higbee, the presiding Judge of said county, to call out the Militia, and he executed the same. The said order was presented by Joseph Smith, Sen., who showed the witness a letter from General Atchison, giving such advice as was necessary for the protection of the citizens of said county. Reports of the mobs destroying property were daily received. Has no knowledge that Joseph Smith was concerned in organizing or commanding said Militia in any capacity whatever. About this time he received information that about forty or fifty "Yauger rifles" and a quantity of ammunition were being conveyed through Caldwell to Daviess county, for the use of the mob, upon which he deputized William Allred to go with a company of men and intercept them, if possible. He did so, and brought the said arms and ammunition into Far West, which were afterwards delivered up to the order of Austin A. King, Judge of the Fifth, Circuit in Missouri. It was generally understood at that time that said arms had been stolen by Neil Gillum and his company of volunteers, who had been upon a six months' tour of service in the war between the United States {433} and the Florida Indians. They were supposed to have been taken from the Fort at Tampa Bay, and brought to Richmond, Clay county, and that Captain Pollard or some other person loaned them to the mob. He further says that whilst in office as Sheriff, he was forcibly and illegally compelled by Lieutenant Cook, the son-in-law or brother-in-law of Bogart, the Methodist priest, to start for Richmond; and when he demanded of him by what authority he acted, he was shown a bowie-knife and a brace of pistols; and when he asked what they wanted of him, he said they would let him know when he got to Richmond. Many of the citizens of Caldwell county were taken in the same manner, without any legal process whatever, and thrust into prison. George W. Pitkin. IV. Testimony of Brigham Young Brigham Young sworn. Says that so far as he was acquainted with the facts stated by the previous witnesses, he concurs with them, and that he accompanied Mr. Joseph Smith, Sen., into the State of Missouri, and arrived at Far West on the 14th day of March, 1838, and was neighbor to Mr. Smith until he was taken by Governor Boggs' Militia a prisoner of war, as they said, and that he was knowing to his character whilst in the State of Missouri; and that he, Mr. Smith, was in no way connected with the Militia of that state, neither did he bear arms at all, nor give advice, but was a peaceable, law-abiding, good citizen, and a true Republican in every sense of the word. He was with Mr. Smith a great share of the time, until driven out of Missouri by an armed force, under the exterminating order of Governor Boggs. He heard the most of Mr. Smith's public addresses, and never did he hear him give advice or encourage anything contrary to the laws of the State of Missouri; but, to the contrary, always instructing the people to be peaceable, quiet, and law-abiding; and if necessity should compel them to withstand their enemies, by whom they were daily threatened in mobs at various points, that they, the "Mormons," should attend to their business strictly, and not regard reports; and if the mob did come upon them, to contend with them by the strong arm of the law; and if that should fail, our only relief would be self-defense; and be sure and act only upon the defensive. And there were no operations against the mob by the Militia of Caldwell county, only by the advice of Generals Atchison, Doniphan, and Parks. At the time that the army came in sight of Far West, he observed their approach, and thought some of the Militia of the state had come to the relief of the citizens; but, to his great surprise, he found that {434} they were come to strengthen the hands of the mobs that were around and which immediately joined the army. A part of these mobs were painted like Indians; and Gillum, their leader, was also painted in a similar manner, and styled himself the "Delaware Chief;" and afterwards he and the rest of the mob claimed and obtained pay as Militia from the state for all the time they were engaged as a mob, as will be seen by reference to the acts of the Legislature. That there were "Mormon" citizens wounded and murdered by the army under the command of General Lucas; and he verily believes that several women were ravished to death by the soldiery of Lucas and Clark. He also stated that he saw Joseph Smith, Sidney Rigdon, Parley P. Pratt, Lyman Wight, and George W. Robinson delivered up by Colonel Hinkle to General Lucas, but expected that they would have returned to the city that evening or the next morning, according to agreement, and the pledge of the sacred honor of the officers that they should be allowed to do so; but they did not return at all. The next morning, General Lucas demanded and took away the arms of the Militia of Caldwell county, (which arms have never been returned), assuring them that they should be protected. But as soon as they obtained possession of the arms, they commenced their ravages by plundering the citizens of their bedding, clothing, money, wearing apparel, and everything of value they could lay their hands upon; and also attempting to violate the chastity of the women in sight of their husbands and friends, under the pretence of hunting for prisoners and arms. The soldiers shot down our oxen, cows, hogs, and fowls at our own doors, taking part away and leaving the rest to rot in the streets. The soldiers also turned their horses into our fields of corn. Here the witness was shown General Clark's speech, which is as follows, viz.:-- "Gentlemen,--You, whose names are not attached to this list of names, will now have the privilege of going to your fields, and of providing corn, wood, etc., for your families. "Those that are now taken will go from this to prison, be tried, and receive the due demerit of their crimes; but you (except such as charges may hereafter be preferred against,) are at liberty as soon as the troops are removed that now guard the place, which I shall cause to be done immediately. "It now devolves upon you to fulfill the treaty that you have entered into, the leading items of which I shall now lay before you. "The first requires that your leading men be given up to be tried {435} according to law. This you have complied with. The second is, that you deliver up your arms. This has also been attended to. The third stipulation is, that you sign over your properties to defray the expenses that have been incurred on your account. This you have also done. "Another article yet remains for you to comply with, and that is, that you leave the State forthwith. And whatever may be your feelings concerning this, or whatever your innocence is, it is nothing to me. "General Lucas (whose military rank is equal with mine,) has made this treaty with you. I approve of it. I should have done the same, had I been here, and am therefore determined to see it executed. "The character of this state has suffered almost beyond redemption, from the character, conduct, and influence that you have exerted; and we deem it an act of justice to restore her character by every proper means. "The order of the Governor to me was, that you should be exterminated, and not allowed to remain in the state. And had not your leaders been given up and the terms of the treaty complied with before this time, your families would have been _destroyed_ and your houses in _ashes_. "There is a discretionary power vested in my hands, which, considering your circumstances, I shall exercise for a season. You are indebted to me for this clemency. "I do not say that you shall go now, but you must not think of staying here another season, or of putting in crops; for the moment you do this, the citizens will be upon you. And if I am called here again, in case of non-compliance with the treaty made, do not think that I shall act as I have done now. "You need not expect any mercy, but _extermination_; for I am determined the Governor's order shall be executed. "As for your leaders, do not think--do not imagine for a moment--do not let it enter into your minds that they will be delivered and restored to you again; for their _fate_ is fixed--the DIE is cast--their doom is _sealed_. "I am sorry, gentlemen, to see so many apparently intelligent men found in the situation that you are; and oh! if I could invoke that great Spirit of the unknown God to rest upon and deliver you from that awful chain of superstition and liberate you from those fetters of fanaticism with which you are bound--that you no longer do homage to a man! I would advise you to scatter abroad, and never again organize yourselves with Bishops, Priests, etc., lest you excite the jealousies of the people and subject yourselves to the same calamities that have now come upon you. "You have always been the aggressors. You have brought upon yourselves these difficulties by being disaffected, and not being subject to {436} rule. And my advice is, that you become as other citizens, lest by a recurrence of these events you bring upon yourselves irretrievable ruin." When asked by the Court if it was correct, and after reading it, he [Brigham Young] replied:-- Yes, as far as it goes; for, continued he, I was present when that speech was delivered, and when fifty-seven of our brethren were betrayed into the hands of our enemies, as prisoners, which was done at the instigation of our open and avowed enemies, such as William E. M'Lellin and others, and the treachery of Colonel Hinkle. In addition to the speech referred to, General Clark said that we must not be seen as many as five together. If you are, said he, the citizens will be upon you and destroy you, but flee immediately out of the state. There was no alternative for them but to flee; that they need not expect any redress, for there was none for them. With respect to the treaty, the witness further says that there never was any treaty proposed or entered into on the part of the "Mormons," or even thought of. As to the leaders being given up, there was no such contract entered into or thought of by the "Mormons," or any one called a "Mormon," except by Colonel Hinkle. And with respect to the trial of the prisoners at Richmond, I do not consider that tribunal a legal court, but an inquisition, for the following reasons: That Mr. Smith was not allowed any evidence whatever on his part; for the conduct of the Court, as well as the Judge's own words, affirmed that there was no law for "Mormons" in the state of Missouri. He also knew that when Mr. Smith left the state of Missouri, he did not flee from justice, for the plain reason that the officers and the people manifested by their works and their words that there was _no law nor justice_ for the people called "Mormons." And further, he knows that Mr. Smith has ever been a strong advocate for the laws and constitutions of his country, and that there was no act of his life while in the state of Missouri, according to his knowledge, that could be implied or construed in any way whatever to prove him a fugitive from justice, or that he has been guilty of "murder, treason, arson, larceny, theft, and stealing,"--the crimes he was charged with by General Clark, when he delivered him over to the civil authorities; and he supposes that the learned General did not know but that there was a difference between "larceny, theft, and stealing." The witness also says that they compelled the brethren to sign away their property by executing a Deed of Trust at the point of the bayonet; and that Judge Cameron stood and saw the "Mormons" sign away their property; and then he and others would run and kick up their heels, and said they were glad of it, and "we have nothing to {437} trouble us now." This Judge also said, "G---- d---- them, see how well they feel now." General Clark also said he had authority to make what treaties he pleased, and the Governor would sanction it. The witness also stated that he never transgressed any of the laws of Missouri, and he never knew a Latter-day Saint break a law while there. He also said that if they would search the records of Clay, Caldwell, or Daviess counties, they could not find one record of crime against a Latter-day Saint, or even in Jackson county, so far as witness knew. Brigham Young. V. Testimony of Lyman Wight. Lyman Wight sworn, saith that he has been acquainted with Joseph Smith, Sen., for the last twelve years, and that he removed to the state of Missouri in the year 1831, when the Church of Jesus Christ of Latter-day Saints was organized agreeable to the law of the land. No particular difficulty took place until after some hundreds had assembled in that land who believed in the Book of Mormon and revelations which were given through said Joseph Smith, Sen. After nearly two years of peace had elapsed, a strong prejudice among the various sects arose, declaring that Joseph Smith was a false prophet, and ought to die; and I heard hundreds say they had never known the man; but, if they could come across him, they would kill him as soon as they would a rattlesnake. Frequently heard them say of those who believed in the doctrine he promulgated, that, if they did not renounce it, they would exterminate or drive them from the county in which they lived. On inquiring of them if they had any prejudice against us, they said "No: but Joe Smith ought to die; and if ever he comes to this county we will kill him, G---- d---- him." Matters went on thus until some time in the summer of 1833, when mobs assembled in considerable bodies, frequently visiting private houses, threatening the inmates with death and destruction instantly, if they did not renounce Joe Smith as a prophet, and the Book of Mormon. Sometime towards the last of the summer of 1833, they commenced their operations of mobocracy. On account of their priests, by uniting in their prejudices against Joseph Smith, Sen., as I believe, gangs of them thirty to sixty, visited the house of George Bebee, called him out of his house at the hour of midnight, with many guns and pistols pointed at his breast, beat him most inhumanly with clubs and whips; and the same night or night afterwards, this gang unroofed thirteen houses in what was called the Whitmer Branch of the Church {438} in Jackson county. These scenes of mobocracy continued to exist with unabated fury. Mobs went from house to house, thrusting poles and rails in at the windows and doors of the houses of the Saints, tearing down a number of houses, turning hogs and horses into corn fields, and burning fences. Some time in the month of October they broke into the store of A. S. Gilbert & Co., and I marched up with thirty or forty men to witness the scene, and found a man by the name of McCarty, brickbatting the store door with all fury, the silks, calicos, and other fine goods entwined about his feet, reaching within the door of the store-house. McCarty was arrested and taken before Squire Weston; and although seven persons testified against him, he was acquitted without delay. The next day the witnesses were taken before the same man for false imprisonment, and by the testimony of this one burglar were found guilty and committed to jail. This so exasperated my feelings that I went with 200 men to inquire into the affair, when I was promptly met by the colonel of the militia, who stated to me that the whole had been a religious farce, and had grown out of a prejudice they had imbibed against said Joseph Smith--a man with whom they were not acquainted. I here agreed that the Church would give up their arms, provided the said Colonel Pitcher would take the arms from the mob. To this the colonel cheerfully agreed, and pledged his honor with that of Lieutenant-Governor Boggs, Samuel C. Owen, and others. This treaty entered into, we returned home, resting assured on their honor that we should not be further molested. But this solemn contract was violated in every sense of the word. The arms of the mob were never taken away, and the majority of the militia, to my certain knowledge, were engaged the next day with the mob, (Colonel Pitcher and Boggs not excepted), going from house to house in gangs from sixty to seventy in number, threatening the lives of women and children, if they did not leave forthwith. In this diabolical scene men were chased from their houses and homes without any preparation for themselves or families. I was chased by one of these gangs across an open prairie five miles, without being overtaken, and lay three weeks in the woods, and was three days and three nights without food. In the meantime my wife and three small children, in a skiff, passed down Big Blue river, a distance of fourteen miles, and crossed over the Missouri river, and there borrowed a rag carpet of one of her friends and made a tent of the same, which was the only shield from the inclemency of the weather during the three weeks of my expulsion from home. Having found my family in this situation, and making some inquiry, I was informed I had been hunted throughout Jackson, {439} Lafayette, and Clay counties, and also the Indian Territory. Having made the inquiry of my family why it was they had so much against me, the answer was, "He believes in Joe Smith and the Book of Mormon, G---- d---- him; and we believe Joe Smith to be a ---- rascal!" Here, on the banks of the Missouri river, were eight families, exiled from plenteous homes, without one particle of provisions or any other means under the heavens to get any, only by hunting in the forest. I here built a camp, twelve feet square, against a sycamore log, in which my wife bore me a fine son on the 27th of December. The camp having neither chimney nor floor, nor covering sufficient to shield them from the inclemency of the weather, rendered it intolerable. In this doleful condition I left my family for the express purpose of making an appeal to the American people to know something of the toleration of such vile and inhuman conduct, and traveled one thousand and three hundred miles through the interior of the United States, and was frequently answered, "that such conduct was not justifiable in a Republican government; yet we feel to say that we fear that Joe Smith is a very bad man, and circumstances alter cases. We would not wish to prejudice a man, but in some circumstances the voice of the people ought to rule." The most of these expressions were from professors of religion; and in the aforesaid persecution, I saw one hundred and ninety women and children driven thirty miles across the prairie, with three decrepit men only in their company, in the month of November, the ground thinly crusted with sleet; and I could easily follow on their trail by the _blood that flowed from their lacerated feet_ on the stubble of the burnt prairie! This company, not knowing the situation of the country or the extent of Jackson county, built quite a number of cabins, that proved to be in the borders of Jackson county. The mob, infuriated at this, rushed on them in the month of January, 1834, burned these scanty cabins, and scattered the inhabitants to the four winds; from which cause many were taken suddenly ill, and of this illness died. In the meantime, they burned two hundred and three houses and one grist mill, these being the only residences of the Saints in Jackson county. The most part of one thousand and two hundred Saints who resided in Jackson county, made their escape to Clay county. I would here remark that among one of the companies that went to Clay county was a woman named Sarah Ann Higbee, who had been sick of chills and fever for many months, and another of the name of Keziah Higbee, who, under the most delicate circumstances, lay on the banks of the river, without shelter, during one of the most stormy nights I ever witnessed, while torrents of rain poured down during the whole night, and streams of the smallest size were magnified into rivers. The former {440} was carried across the river, apparently a lifeless corpse. The latter was delivered of a fine son on the banks, within twenty minutes after being carried across the river, under the open canopy of heaven; and from which cause I have every reason to believe she died a premature death. The only consolation they received from the mob, under these circumstances, was, "G---- d---- you, do you believe in Joe Smith now?" During this whole time, the said Joseph Smith, Sen., lived in Ohio, in the town of Kirtland, according to the best of my knowledge and belief, a distance of eleven hundred miles from Jackson county, and I think that the Church in Missouri had but little correspondence with him during that time. We now found ourselves mostly in Clay county--some in negro cabins, some in gentlemen's kitchens, some in old cabins that had been out of use for years, and others in the open air, without anything to shelter them from the dreary storms of a cold and severe winter. Thus, like men of servitude, we went to work to obtain a scanty living among the inhabitants of Clay county. Every advantage which could be taken of a people under these circumstances was not neglected by the people of Clay county. A great degree of friendship prevailed between the Saints and the people, under these circumstances, for the space of two years, when the Saints commenced purchasing some small possessions for themselves. This, together with the immigration, created a jealousy on the part of the old citizens that we were to be their servants no longer. This raised an apparent indignation, and the first thing expressed in this excitement was, "You believe too much in Joe Smith." Consequently, they commenced catching the Saints in the streets, whipping some of them until their bowels gushed out, and leaving others for dead in the streets. This so exasperated the Saints that they mutually agreed with the citizens of Clay county that they would purchase an entire new county north of Ray and cornering on Clay. There being not more than forty or fifty inhabitants in this new county, they frankly sold out their possessions to the Saints, who immediately set in to enter the entire county from the general government. The county having been settled, the governor issued an order for the organization of the county and of a regiment of militia; and an election being called for a colonel of said regiment, I was elected unanimously, receiving 236 votes in August, 1837; we then organized with subaltern officers, according to the statutes of the state, and received legal and lawful commissions from Governor Boggs for the same. I think, some time in the latter part of the winter, said Joseph Smith {441} moved to the district of country the Saints had purchased, and he settled down like other citizens of a new county, and was appointed the first Elder in the Church of Jesus Christ of Latter-day Saints, holding no office in the county, either civil or military. I declare that I never knew said Joseph Smith to dictate, by his influence or otherwise, any of the officers, either civil or military; he himself being exempt from military duty from the amputation, from his leg, of a part of a bone, on account of a fever sore. I removed from Caldwell to Daviess county, purchased a pre-emption right, for which I gave seven hundred and fifty dollars, gained another by the side thereof, put in a large crop, and became acquainted with the citizens of Daviess, who appeared very friendly. In the month of June or July there was a town laid off, partly on my pre-emption and partly on lands belonging to government. The immigration commenced flowing to this newly laid off town very rapidly. This excited a prejudice in the minds of some of the old citizens, who were an ignorant set, and not very far advanced before the aborigines of the country in civilization or cultivated minds. They feared that this rapid tide of immigration should deprive them of office, of which they were dear lovers. This was more plainly exhibited at the August election in the year 1838. The old settlers then swore that not one "Mormon" should vote at that election; accordingly they commenced operations by fist and skull. This terminated in the loss of some teeth, some flesh, and some blood. The combat being very strongly contested on both sides, many Mormons were deprived of their votes, and I was followed to the polls by three ruffians with stones in their hands, swearing they would kill me if I voted. A false rumor was immediately sent to Far West, such as that two or three "Mormons" were killed and were not suffered to be buried. The next day a considerable number of the Saints came out to my house. Said Joseph Smith came with them. He inquired of me concerning the difficulty. The answer was, political difficulties. He then asked if there was anything serious. The answer was, No, I think not. We then all mounted our horses and rode on to the prairie, a short distance from my house, to a cool spring near the house of Esquire Black, where the greater number stopped for refreshments, whilst a few waited on Esquire Black. He was interrogated to know whether he justified the course of conduct at the late election, or not. He said he did not, and was willing to give his protest in writing; which he did, and also desired that there should be a public meeting called; which, I think, was done on the next day. Said Joseph Smith was not addressed on the subject, but I was, who, in behalf of the Saints, entered into an agreement with the other {442} citizens of the county that we would live in peace, enjoying those blessings fought for by our forefathers. But while some of their leading men were entering into this contract, others were raising mobs; and in a short time the mob increased to two hundred and five, rank and file, and they encamped within six miles of Adam-ondi-Ahman. In the meantime, Joseph Smith and those who came with him from Far West returned to their homes in peace, suspecting nothing. But I, seeing the rage of the mob and their full determination to drive the Church from Daviess county, sent to General Atchison (major-general of the division in which we lived). He immediately sent Brigadier-General Doniphan with between two and three hundred men. General Doniphan moved his troops near the mob force, and came up and conversed with me on the subject. After conversing some time on the subject, Major Hughes came and informed General Doniphan that his men were mutinying, and the mob were determined to fall on the Saints in Adam-ondi-Ahman. Having a colonel's commission under Doniphan I was commanded to call out my troops forthwith, and, to use Doniphan's own language, "kill every G---- d---- mobocrat you can find in the county, or make them prisoners; and if they come upon you give them hell." He then returned to his troops and gave them an address, stating the interview he had with me; and he also said to the mob, that if they were so disposed, they could go on with their measures; that he considered that Colonel Wight, with the militia under his command all sufficient to quell every G---- d---- mobocrat in the county; and if they did not feel disposed so to do, to go home or G---- d---- them, he would kill every one of them. The mob then dispersed. During these movements, neither Joseph Smith nor any of those of Far West were at Adam-ondi-Ahman, only those who were settlers and legal citizens of the place. The mob again assembled and went to De Witt, Carroll county, there being a small branch of the Church at that place. But of the transactions at this place I have no personal knowledge. They succeeded in driving the Church twice from that place, some to the east and some to the west. This increased their ardor, and, with redoubled forces from several counties of the state, they returned to Daviess county to renew the attack. Many wanton attacks and violations of the rights of citizens took place at this time from the hands of this hellish band. Believing forbearance no longer to be a virtue I again sent to the Major General for military aid, who ordered out Brigadier-General Parks. Parks came part of the way, but fearing his men would mutiny and join the mob, he came on ahead and conversed with me a considerable time. The night previous to his arrival, the wife of Don Carlos Smith was {443} driven from her house by this ruthless mob, and came into Adam-ondi-Ahman--a distance of three miles, carrying her two children on her hips, one of which was then rising of two years old, the other six or eight months old, the snow being over shoemouth deep, and she having to wade Grand river, which was at this time waist deep. The mob burnt the house and everything they had in it. General Parks passing the ruins thereof seemed fired with indignation at their hellish conduct and said he had hitherto thought it imprudent to call upon the militia under my command, in consequence of popular opinion; but he now considered it no more than justice that I should have command of my own troops, and said to me, "I therefore command you forthwith to raise your companies immediately, and take such course as you may deem best in order to disperse the mob from this county." I then called out sixty men, and placed them under the command of Captain David W. Patten, and I also took about the same number. Captain Patten was ordered to Gallatin, where a party of the mob was located, and I went to Millport where another party was located. Captain Patten and I formed the troops under our command and General Parks addressed them as follows: "Gentlemen, I deplore your situation. I regret that transactions of this nature should have transpired in our once happy state. Your condition is certainly not an enviable one, surrounded by mobs on one side and popular opinion and prejudice on the other. Gladly would I fly to your relief with my troops, but I fear it would be worse for you. Most of them have relations living in this county, and will not fight against them. "One of my principal captains (namely Samuel Bogart) and his men have already mutinied and have refused to obey my command. "I can only say to you, gentlemen, follow the command of Colonel Wight, whom I have commanded to disperse all mobs found in Daviess county, or to make them prisoners and bring them before the civil authorities forthwith. "I wish to be distinctly understood that Colonel Wight is vested with power and authority from me to disperse from your midst all who may be found on the side of mobocracy in the county of Daviess. "I deeply regret, gentlemen, (knowing as I do, the vigilance and perseverance of Colonel Wight in the cause of freedom and rights of man) that I could not even be a soldier under his command in quelling the hellish outrages I have witnessed. "In conclusion, gentlemen, be vigilant, and persevere, and allay every excitement of mobocracy. I have visited your place frequently, find you to be an industrious and thriving people, willing to abide the laws of the land; and I deeply regret that you could not live in peace {444} and enjoy the privileges of freedom. I shall now, gentlemen, return and dismiss my troops, and put Captain Bogart under arrest, leave the sole charge with Colonel Wight, whom I deem sufficiently qualified to perform according to law, in all military operations necessary." Captain Patten then went to Gallatin. When coming in sight of Gallatin, he discovered about one hundred of the mob holding some of the Saints in bondage, and tantalizing others in the most scandalous manner. At the sight of Captain Patten and company the mob took fright and such was their hurry to get away, some cut their bridle reins, and some pulled the bridles from their horses' heads and went off with all speed. I went to Millport, and on my way discovered the inhabitants had become enraged at the orders of Generals Doniphan and Parks, and that they had sworn vengeance, not only against the Church, but also against the two generals, together with General Atchison; and to carry out their plans, they entered into one of the most diabolical schemes ever entered into by man, and these hellish schemes were ingeniously carried out. Namely, by loading their families and goods in covered wagons, setting fire to their houses, moving into the midst of the mob, and crying out, "The Mormons have driven us and burnt our houses." In this situation I found the country between my house and Millport, and also found Millport evacuated and burnt. Runners were immediately sent to the governor with the news that the "Mormons" were killing and burning everything before them, and that great fears were entertained that they would reach Jefferson City before the runners could bring the news. This was not known by the Church of Latter-day Saints until two thousand two hundred of the militia had arrived within half a mile of Far West; and they then supposed the militia to be a mob. I was sent for from Adam-ondi-Ahman to Far West; reached there, the sun about one hour high, in the morning of the 29th of October 1838; called upon Joseph Smith, and inquired the cause of the great uproar. He declared he did not know, but feared the mob had increased their numbers, and were endeavoring to destroy us. I inquired of him if he had had any conversation with any one concerning the matter. He said he had not, as he was only a private citizen of the county--that he did not interfere with any such matters. He told me there had been an order, either from General Atchison or Doniphan, to the sheriff to call out the militia in order to quell the riots, and to go to him; he could give me any information on this subject. On inquiring for the sheriff, I found him not. That between three and four p. m. George M. Hinkle, colonel of the militia in that {445} place, called on me, in company with Joseph Smith, and said Hinkle said he had been in the camp in order to learn the intention of the same. He said they greatly desired to see Joseph Smith, Lyman Wight, Sidney Rigdon, Parley P. Pratt, and George W. Robinson. Joseph Smith first inquired why they should desire to see him, as he held no office, either civil or military. I next inquired why it was they should desire to see a man out of his own county. Colonel Hinkle here observed, There is no time for controversy. If you go not into the camp immediately, they are determined to come upon Far West before the setting of the sun; and said they did not consider us as military leaders, but religious leaders. He said that if the aforesaid persons went into the camp, they would be liberated that night or very early next morning; that there should be no harm done. We consulted together and agreed to go down. On going about half the distance from the camp, I observed it would be well for Generals Lucas, Doniphan and others, to meet us, and not have us go in so large a crowd of soldiers. Accordingly, the generals moved onwards, followed by fifty artillerymen, with a four-pounder. The whole twenty-two hundred moved in steady pace on the right and left, keeping about even with the former. General Lucas approached the aforesaid designated persons with a vile, base and treacherous look in his countenance. I shook hands with him and saluted him thus: "We understand, general, you wish to confer with us a few moments. Will not tomorrow morning do as well." At this moment George M. Hinkle spake and said, "Here, general are the prisoners I agreed to deliver to you." General Lucas then brandished his sword with a most hideous look and said, "You are my prisoners, and there is no time for talking at the present. You will march into the camp." At this moment I believe that there were five hundred guns cocked, and not less than twenty caps bursted; and more hideous yells were never heard, even if the description of the yells of the damned in hell is true, as given by the modern sects of the day. The aforesaid designated persons were then introduced into the midst of twenty-two hundred mob militia. They then called out a guard of ninety men, placing thirty around the prisoners, who were on duty two hours and off four. The prisoners were placed on the ground, with nothing to cover them but the heavens, and they were over-shadowed by clouds that moistened them before morning. Sidney Rigdon, who was of a delicate constitution, received a slight shock of apoplectic fits, which excited great laughter and much ridicule in the guard and mob militia. Thus the prisoners spent a doleful night in the midst of a prejudiced and diabolical community. {446} Next day Hyrum Smith and Amasa Lyman were dragged from their families and brought prisoners into the camp, they alleging no other reason for taking Hyrum Smith than that he was a brother to Joe Smith the Prophet, and one of his counselors as President of the Church. The prisoners spent this day as comfortably as could be expected under the existing circumstances. Night came on, and under the dark shadows of the night, General Wilson, subaltern of General Lucas, took me on one side and said; "We do not wish to hurt you nor kill you, neither shall you be, by G----; but we have one thing against you, and that is, you are too friendly to Joe Smith, and we believe him to be a G---- d---- rascal, and, Wight, you know all about his character." I said, "I do, sir." "Will you swear all you know concerning him?" said Wilson. "I will, sir" was the answer I gave. "Give us the outlines," said Wilson. I then told Wilson I believed said Joseph Smith to be the most philanthropic man he ever saw, and possessed of the most pure and republican principles--a friend to mankind, a maker of peace; "and sir, had it not been that I had given heed to his counsel, I would have given you hell before this time, with all your mob forces." He then observed, "Wight, I fear your life is in danger, for there is no end to the prejudice against Joe Smith." "Kill and be damned sir," was my answer. He answered and said "There is to be a court-martial held this night; and will you attend, sir." "I will not, unless compelled by force," was my reply. He returned about eleven o'clock that night, and took me aside and said: "I regret to tell you your die is cast; your doom is fixed; you are sentenced to be shot tomorrow morning on the public square in Far West, at eight o'clock." I answered, "Shoot, and be damned." "We were in hopes," said he, "you would come out against Joe Smith; but as you have not, you will have to share the same fate with him." I answered "You may thank Joe Smith that you are not in hell this night; for, had it not been for him, I would have put you there." Somewhere about this time General Doniphan came up, and said to me, "Colonel the decision is a d---- hard one, and I have washed my hands against such cool and deliberate murder." He further told me that General Graham and several others (names not recollected) were with him in the decision and opposed it with all their power; and he should move his soldiers away by daylight in the morning, that they should not witness a heartless murder. "Colonel, I wish you well." I then returned to my fellow-prisoners, to spend another night on the cold, damp earth, and the canopy of heaven to cover us. The night again proved a damp one. At the removal of General Doniphan's part of the army, the camp {447} was thrown into the utmost confusion and consternation. General Lucas, fearing the consequence of such hasty and inconsiderate measures, revoked the decree of shooting the prisoners, and determined to take them to Jackson county. Consequently, he delivered the prisoners over to General Wilson, ordering him to see them safe to Independence, Jackson county. About the hour the prisoners were to have been shot on the public square in Far West, they were exhibited in a wagon in the town, all of them having families there but myself; and it would have broken the heart of any person possessing an ordinary share of humanity to have seen the separation. The aged father and mother of Joseph Smith were not permitted to see his face, but to reach their hands through the cover of the wagon, and thus take leave of him. When passing his own house, he was taken out of the wagon and permitted to go into the house, but not without a strong guard, and not permitted to speak with his family but in the presence of his guard; and his eldest son, Joseph, about six or eight years old, hanging to the tail of his coat, crying, "Father, is the mob going to kill you?" The guard said to him, "You d---- little brat, go back; you will see your father no more." The prisoners then set out for Jackson county, accompanied by Generals Lucas and Wilson, and about three hundred troops for a guard. We remained in Jackson county three or four days and nights, during most of which time the prisoners were treated in a gentlemanly manner and boarded at a hotel, for which they had afterwards, when confined in Liberty jail, to pay the most extravagant price, or have their property, if any they had, attached for the same. At this time General Clark had arrived at Richmond, and, by orders from the Governor, took on himself the command of the whole of the militia, notwithstanding General Atchison's commission was the oldest; but he was supposed to be too friendly to the "Mormons," and therefore dismounted; and General Clark sanctioned the measures of General Lucas, however cruel, and said he should have done the same, had he been there himself. Accordingly, he remanded the prisoners from Jackson county, and they were taken and escorted by a strong guard to Richmond; threatened several times on the way with violence and death. They were met five miles before they reached Richmond by about one hundred armed men; and when they arrived in town, they were thrust into an old cabin under a strong guard. I was informed by one of the guards that, two nights previous to their arrival, General Clark held a court-martial, and the prisoners were again sentenced to be shot; but he being a little doubtful of his authority, sent immediately to Fort Leavenworth for the military law and a decision from the United States' {448} officers, where he was duly informed that any such proceedings would be a cool-blooded and heartless murder. On the arrival of the prisoners at Richmond, Joseph Smith and myself sent for General Clark, to be informed by him what crimes were alleged against us. He came in and said he would see us again in a few minutes. Shortly he returned and said he would inform us of the crimes alleged against us by the state of Missouri. "Gentlemen, you are charged with treason, murder, arson, burglary, larceny, theft, and stealing, and various other charges too tedious to mention at this time;" and he immediately left the room. In about twenty minutes, there came in a strong guard, together with the keeper of the penitentiary of the state, who brought with him three common trace chains, noozed together by putting the small end through the ring, and commenced chaining us up, one by one, and fastening us with padlocks about two feet apart. In this uncomfortable situation the prisoners remained fifteen days, and in this situation General Clark delivered us to the professed civil authorities of the state, without any legal process being served on us at all during the whole time we were kept in chains, with nothing but _ex parte_ evidence, and that given either by the vilest apostates or by the mob who had committed murder in the state of Missouri. Notwithstanding all this _ex parte_ evidence, Judge King did inform our lawyer, ten days previous to the termination of the trial, whom he should commit and whom he should not; and I heard Judge King say on his bench, in the presence of hundreds of witnesses, that there was no law for the "Mormons," and they need not expect any. Said he, "If the Governor's exterminating order had been directed to me, I would have seen it fulfilled to the very letter ere this time." After a tedious trial of fifteen days, with no other witnesses but _ex parte_ ones, the witnesses for the prisoners were either kicked out of doors or put on trial themselves. The prisoners were now committed to Liberty jail, under the care and direction of Samuel Tillery, jailer. Here we were received with a shout of indignation and scorn by the prejudiced populace. Prisoners were here thrust into jail without a regular mittimus, the jailer having to send for one some days after. The mercies of the jailer were intolerable, feeding us with a scanty allowance on the dregs of coffee and tea from his own table, and fetching the provisions in a basket, without being cleaned, on which the chickens had roosted the night before. Five days he fed the prisoners on human flesh, and from extreme hunger I was compelled to eat it. In this situation we were kept until about the month of April, when we were remanded to Daviess county for trial before the grand jury. We were kept under the most {449} loathsome and despotic guard they could produce in that county of lawless mobs. After six or eight days, the grand jury (most of whom, by-the-bye, were so drunk that they had to be carried out and into their rooms as though they were lifeless,) formed a fictitious indictment, which was sanctioned by Judge Birch, who was the State's Attorney under Judge King at our _ex parte_ trial, and who at that time stated that the "Mormons" ought to be hung without judge or jury. He, the said judge, made out a mittimus, without day or date, ordering the Sheriff to take us to Columbia. The Sheriff selected four men to guard five of us. We then took a circuitous route, crossing prairies sixteen miles without houses; and after traveling three days, the Sheriff and I were together by ourselves five miles from any of the rest of the company for sixteen miles at a stretch. The Sheriff here observed to me that he wished to God he was at home, and your friends and you also. The Sheriff then showed me the mittimus, and he found it had neither day nor date to it, and said the inhabitants of Daviess county would be surprised that the prisoners had not left them sooner; and, said he, "By G----, I shall not go much further." We were then near Yellow Creek, and there were no houses nearer than sixteen miles one way, and eleven another way, except right on the creek. Here a part of the guard took a spree, while the balance helped us to mount our horses, which we purchased of them, and for which they were paid. Here we took a change of venue, and went to Quincy without difficulty, where we found our families, who had been driven out of the State under the exterminating order of Governor Boggs. I never knew of Joseph Smith's holding any office, civil or military, or using any undue influence in religious matters during the whole time of which I have been speaking. Lyman Wight. VI. Testimony of Sidney Rigdon Sidney Rigdon sworn, says I arrived in Far West, Caldwell county, Missouri, on the 4th of April, 1838, and enjoyed peace and quietness, in common with the rest of the citizens, until the August following, when great excitement was created by the office-seekers. Attempts were made to prevent the citizens of Daviess from voting. Soon after the election, which took place in the early part of August, the citizens of Caldwell were threatened with violence from those of Daviess county and other counties adjacent to Caldwell. This, the August of 1838, I may date as the time of the beginning of all the troubles of our people in Caldwell county and in all the counties {450} in the state where our people were living. We had lived in peace from the April previous until this time; but from this time till we were all out of the state, it was one scene of violence following another in quick succession. There were at this time settlements in Clay, Ray, Carroll, Caldwell, and Daviess counties, as well as some families living in other counties. A simultaneous movement was made in all the counties and in every part of the state, where settlements were made, this soon became violent; and threatenings were heard from every quarter. Public meetings were held, and the most inflammatory speeches made, and resolutions passed, which denounced all the "Mormons" in the most bitter and rancorous manner. These resolutions were published in the papers, and the most extensive circulation given to them that the press of the country was capable of giving. The first regular mob that assembled was in Daviess county, and their efforts were directed against the settlements made in that county, declaring their determination to drive out of the county all the citizens who were of our religion, and that indiscriminately, without regard to anything else but their religion. The only evidence necessary to dispossess any individual or family, or all the evidence required, would be that they were "Mormons," as we were called, or rather that they were of the "Mormon" religion. This was considered of itself crime enough to cause any individual or family to be driven from their homes, and their property made common plunder. Resolutions to this effect were made at public meetings held for the purpose, and made public through the papers of the state, in the face of all law and all authority. I will now give a history of the settlement in Carroll county. In the preceding April, as myself and family were on our way to Far West, we put up at a house in Carroll county, on a stream called Turkey Creek, to tarry for the night. Soon after we stopped, a young man came riding up, who also stopped and stayed through the night. Hearing my name mentioned, he introduced himself to me as Henry Root; said he lived in that county at a little town called De Witt, on the Missouri river, and had been at Far West to get some of those who were coming into that place to form a settlement at De Witt. Speaking highly of the advantages of the situation, and soliciting my interference in his behalf to obtain a number of families to commence at that place, as he was a large proprietor in the town plat, he offered a liberal share in all the profits which might arise from the sale of property there to those who would aid him in getting the place settled. In the morning we proceeded on our journey. Some few weeks after my arrival, the said Henry Root, in company with a man by the name of David Thomas, came to Far West on the {451} same business; and after much solicitation on their part, it was agreed that a settlement should be made in that place; and in the July following the first families removed there, and the settlement soon increased, until in the October following it consisted of some seventy families. By this time a regular mob had collected, strongly armed, and had obtained possession of a cannon, and stationed themselves a mile or two from the town. The citizens, being nearly all new comers, had to live in their tents and wagons, and were exerting themselves to the uttermost to get houses for the approaching winter. The mob commenced committing their depredations on the citizens, by not suffering them to procure the materials for building, keeping them shut up in the town, not allowing them to go out to get provisions, driving off their cattle, and preventing the owners from going in search of them. In this way the citizens were driven to the greatest extremities, actually suffering for food and every comfort of life; in consequence of which, there was much sickness, and many died. Females gave birth to children, without a house to shelter them; and in consequence of the exposure, many suffered great afflictions, and many died. Hearing of their great sufferings, a number of the men of Far West determined on going to see what was doing there. Accordingly we started, eluded the vigilance of the mob, and, notwithstanding they had sentinels placed on all the principal roads, to prevent relief from being sent to the citizens, we safely arrived in De Witt, and found the people as above stated. During the time we were there, every effort that could be was made to get the authorities of the county to interfere and scatter the mob. The judge of the circuit court was petitioned, but without success; and after that, the governor of the state, who returned for answer that the citizens of De Witt had got into a difficulty with the surrounding country, and they might get out of it, for he would have nothing to do with it; or this was the answer the messenger brought, when he returned. The messenger was a Mr. Caldwell, who owned a ferry on Grand river, about three miles from De Witt, and was an old settler in the place. The citizens were completely besieged by the mob: no man was at liberty to go out, nor any to come in. The extremities to which the people were driven were very great, suffering with much sickness, without shelter, and deprived of all aid, either medical or any other kind, and being without food or the privilege of getting it, and betrayed by every man who made the least pretension to friendship; a notable instance of which I will here give as a sample of many others of a similar kind. There was neither bread nor flour to be had in the place. {452} A steamboat landed there, and application was made to get flour; but the captain said there was none on board. A man then offered his services to get flour for the place, knowing, he said, where there was a quantity. Money was given to him for that purpose. He got on the boat and went off, and that was the last we heard of the man or the money. This was a man who had been frequently in De Witt during the siege, and professed great friendship. In this time of extremity, a man who had a short time before moved into De Witt, bringing with him a fine yoke of cattle, started out to hunt his cattle, in order to butcher them, to keep the citizens from actual starvation; but before he got far from the town, he was fired upon by the mob, and narrowly escaped with his life, and had to return; or, at least, such was his report when he returned. Being now completely enclosed on every side, we could plainly see many men on the opposite side of the river, and it was supposed that they were there to prevent the citizens from crossing; and, indeed, a small craft crossed from them, and three men in it, who said that that was the object for which they had assembled. At this critical moment, with death staring us in the face, in its worst form, cut off from all communication with the surrounding country, and all our provisions exhausted, we were sustained as the children of Israel in the desert, only by different animals,--they by quails, and we by cattle and hogs which came into camp; for such it truly was, as the people were living in tents and wagons, not being privileged with building houses. What was to be done in this extremity? Why, recourse was had to the only means of subsistence left, and that was to butcher the cattle and hogs which came into the place, without asking who was the owner, or without knowing; and what to me is remarkable is, that a sufficient number of animals came into the camp to sustain life during the time in which the citizens were beseiged by the mob. This indeed, was but coarse living; but such as it was, it sustained life. From this circumstance the cry went out that the citizens of De Witt were thieves and plunderers, and were stealing cattle and hogs. During this time, the mob of Carroll county said that all they wanted was that the citizens of De Witt should leave Carroll county and go to Caldwell and Daviess counties. The citizens, finding that they must leave De Witt or eventually starve, finally agreed to leave; and accordingly preparations were made, and De Witt was vacated. The first evening after we left, we put up for the night in a grove of timber. Soon after our arrival in the grove, a female who a short time before had given birth to a child, in consequence of exposure, died. A grave was dug in the grove, and the next morning the body was {453} deposited in it without a coffin, and the company proceeded on their journey, part of them going to Daviess county, and part into Caldwell. This was in the month of October, 1838. In a short time after their arrival in Daviess and Caldwell counties, messengers arrived, informing the new citizens of Caldwell and Daviess that the mob, with their cannon, was marching to Daviess county, threatening death to the citizens, or else that they should all leave Daviess county. This caused other efforts to be made to get the authorities to interfere. I wrote two memorials, one to the governor and one to Austin A. King, circuit judge, imploring their assistance and intervention to protect the citizens of Daviess against the threatened violence of the mob. These memorials were accompanied with affidavits, which could leave no doubt on the mind of the governor or judge that the citizens before mentioned were in imminent danger. At this time things began to assume an alarming aspect both to the citizens of Daviess and Caldwell counties. Mobs were forming all around the country, declaring that they would drive the people out of the state. This made our appeals to the authorities more deeply solicitous as the danger increased, and very soon after this the mobs commenced their depredations, which was a general system of plunder, tearing down fences, exposing all within the field to destruction, and driving off every animal they could find. Some time previous to this, in consequence of the threatenings which were made by mobs, or those who were being formed into mobs, and the abuses committed by them on the persons and property of the citizens, an association was formed, called the Danite Band. This, as far as I was acquainted with it, (not being myself one of the number, neither was Joseph Smith, Sen.,) was for mutual protection against the bands that were forming and threatened to be formed for the professed object of committing violence on the property and persons of the citizens of Daviess and Caldwell counties. They had certain signs and words by which they could know one another, either by day or night. They were bound to keep these signs and words secret, so that no other person or persons than themselves could know them. When any of these persons were assailed by any lawless band, he would make it known to others, who would flee to his relief at the risk of life. In this way they sought to defend each other's lives and property; but they were strictly enjoined not to touch any person, only those who were engaged in acts of violence against the persons or property of one of their own number, or one of those whose life and property they had bound themselves to defend. {454} This organization was in existence when the mobs commenced their most violent attempts upon the citizens of the before-mentioned counties; and from this association arose all the horror afterwards expressed by the mob at some secret clan known as Danites. The efforts made to get the authorities to interfere at this time was attended with some success. The militia was ordered out under the command of Major-General Atchison of Clay county, Brigadier-Generals Doniphan of Clay, and Parks of Ray county, who marched their troops to Daviess county, where they found a large mob; and General Atchison said, in my presence, that he took the following singular method to disperse them. He organized them with his troops as part of the militia called out to suppress and arrest the mob. After having thus organized them, he discharged them and all the rest of the troops, as having no further need for their services, and all returned home. This, however, only seemed to give the mob more courage to increase their exertion with redoubled vigor. They boasted, after that, that the authorities would not punish them, and they would do as they pleased. In a very short time their efforts were renewed with a determination not to cease until they had driven the citizens of Caldwell, and such of the citizens of Daviess as they had marked out as victims, from the state. A man by the name of Cornelius Gillum, who resided in Clay county, and formerly sheriff of said county, organized a band, who painted themselves like Indians, and had a place of rendezvous at Hunter's Mills, on a stream called Grindstone. I think it was in Clinton county, the county west of Caldwell, and between it and the west line of the state. From this place they would sally out and commit their depredations. Efforts were again made to get the authorities to put a stop to these renewed outrages, and again General Doniphan and General Parks were called out with such portions of their respective brigades as they might deem necessary to suppress the mob, or rather mobs, for by this time there were a number of them. General Doniphan came to Far West; and, while there, recommended to the authorities of Caldwell to have the militia of said county called out as a necessary measure of defense, assuring us that Gillum had a large mob on Grindstone Creek, and his object was to make a descent upon Far West, burn the town and hill or disperse the inhabitants; and that it was very necessary that an effective force should be ready to oppose him, or he would accomplish his object. The militia were accordingly called out. He also said that there had better be a strong force sent to Daviess county to guard the citizens there. He recommended that, to avoid any difficulties which might {455} arise, they had better go in very small parties without arms, so that no legal advantage could be taken of them. I will here give a short account of the courts and internal affairs of Missouri, for the information of those who are not acquainted with the same. Missouri has three courts of law peculiar to that state--the supreme court, the circuit court, and the county court; the two former about the same as in many other states of the Union. The county court is composed of three judges, elected by the people of the respective counties. This court is in some respects like the court of probate in Illinois, or the surrogate's court of New York; but the powers of this court are more extensive than the courts of Illinois or New York. The judges (or any one of them of the county court of Missouri) have the power of issuing habeas corpus in all cases where arrests are made within the county where they preside. They have also all power of justices of the peace in civil as well as criminal cases. For instance, a warrant may be obtained from one of these judges by affidavit, and a person arrested under such warrant. From another of these judges, a habeas corpus may issue, and the person arrested be ordered before him, and the character of the arrest be inquired into; and if, in the opinion of the judge, the person ought not to be holden by virtue of said process, he has power to discharge him. They are considered conservators of the peace, and act as such. In the internal regulations of the affairs of Missouri, the counties in some respects are nearly as independent of each other as the several states of the Union. No considerable number of men armed can pass out of one county into or through another county, without first obtaining the permission of the judges of the county court, or some one of them; otherwise they are liable to be arrested by the order of said judges; and if in their judgment they ought not thus to pass, they are ordered back from whence they came; and, in case of refusal, are subject to be arrested or even shot down in case of resistance. The judges of the county court (or any one of them) have the power to call out the militia of said county, upon affidavit being made to them for that purpose by any of the citizens of said county, showing it just, in the judgment of such judge or judges, why said militia should be called out to defend any portion of the citizens of said county. The following is the course of procedure: Affidavit is made before one or any number of the judges, setting forth that the county (or any particular portion of it) is either invaded or threatened with invasion by some unlawful assembly, whereby the liberties, lives, or property of the citizens may be unlawfully taken. When such affidavit is made to any one of the judges, or all of them, it is the duty of him or them before whom such affidavit is made to issue an order to the sheriff of the county, to make requisition upon the {456} commanding officer of the militia of said county to have immediately put under military order such portion of the militia under his command as may be necessary for the defense of the citizens of said county. In this way the militia of any county may be called out at any time deemed necessary by the county judges, independently of any other civil authority of the state. In case that the militia of the county is insufficient to quell the rioters and secure the citizens against the invaders, then recourse can be had to the judge of the circuit court, who has the same power over the militia of his judicial district as the county judges have over the militia of the county. And in case of insufficiency in the militia of the judicial district of the circuit judge, recourse can be had to the Governor of the state, and all the militia of the state called out; and if this should fail, then the Governor can call on the President of the United States. I have given this explanation of the internal regulation of the affairs of Missouri, in order that the court may clearly understand what I have before said on this subject, and what I may hereafter say on it. It was in view of this order of things that General Doniphan, who is a lawyer of some celebrity in Missouri, gave the recommendation he did at Far West, when passing into Daviess county with his troops, for the defense of the citizens of said county. It was in consequence of this that he said that those of Caldwell county who went into Daviess county should go in small parties and unarmed; in which condition they were not subject to any arrest from any authority whatever. In obedience to these recommendations the militia of Caldwell county was called out, affidavits having been made to one of the judges of the county, setting forth the danger which it was believed the citizens were in from a large marauding party assembled under the command of one Cornelius Gillum, on a stream called Grindstone. When affidavit was made to this effect, the judge issued his order to the sheriff of the county, and the sheriff to the commanding officer, who was Colonel George M. Hinkle; and thus were the militia of the county of Caldwell put under orders. General Doniphan, however, instead of going into Daviess county, soon after he left Far West returned to Clay county with all his troops, giving as his reason the mutinous character of his troops, who he believed would join the mob, instead of acting against them, and that he had not power to restrain them. In a day or two afterwards, General Parks, of Ray county, also came to Far West, and said that he had sent on a number of troops to Daviess county, to act in concert with General Doniphan. He also made the same complaint concerning the troops that Doniphan had, doubting greatly whether they would render any service to those in {457} Daviess, who were threatened with violence by the mobs assembling; but on hearing that Doniphan, instead of going to Daviess county, had returned to Clay, followed his example and ordered his troops back to Ray county; and thus were the citizens of Caldwell county and those of Daviess county, who were marked out as victims by the mob, left to defend themselves the best way they could. What I have here stated in relation to Generals Doniphan and Parks, was learned in conversations had between myself and them, about which I cannot be mistaken, unless my memory has betrayed me. The militia of the county of Caldwell were now all under requisition, armed and equipped according to law. The mob, after all the authority of the state had been recalled except from the force of Caldwell county, commenced the work of destruction in earnest, showing a determination to accomplish their object. Far West, where I resided, which was the shire town of Caldwell county, was placed under the charge of a captain by the name of John Killian, who made my house his headquarters. Other portions of the troops were distributed in different portions of the county, wherever danger was apprehended. In consequence of Captain Killian making any house his headquarters, I was put in possession of all that was going on, as all intelligence in relation to the operations of the mob was communicated to him. Intelligence was received daily of depredations being committed not only against the property of the citizens, but their persons; many of whom, when attending to their business, would be surprised and taken by marauding parties, tied up, and whipped in a most desperate manner. Such outrages were common during the progress of these extraordinary scenes, and all kinds of depredations were committed. Men driving their teams to and from the mills where they got their grinding done, would be surprised and taken, their persons abused, and their teams, wagons and loading all taken as booty by the plunderers. Fields were thrown open, and all within exposed to the destruction of such animals as chose to enter. Cattle, horses, hogs and sheep were driven off, and a general system of plunder and destruction of all kinds of property carried on, to the great annoyance of the citizens of Caldwell and that portion of the citizens of Daviess marked as victims by the mob. One afternoon a messenger arrived at Far West calling for help, saying that a banditti had crossed the south line of Caldwell and were engaged in threatening the citizens with death, if they did not leave their homes and go out of the state within a very short time--the time not precisely recollected; but I think it was the next day by ten o'clock, but of this I am not certain. He said they were setting fire to the prairies, in view of burning houses and desolating farms; that they {458} had set fire to a wagon loaded with goods, and they were all consumed; that they had also set fire to a house, and when he left it was burning down. Such was the situation of affairs at Far West at that time, that Captain Killian could not spare any of his forces, as an attack was hourly expected at Far West. The messenger went off, and I heard no more about it till some time the night following, when I was awakened from sleep by the voice of some man apparently giving command to a military body. Being somewhat unwell, I did not get up. Some time after I got up in the morning the sheriff of the county stopped at the door and said that David W. Patten had had a battle with the mob last night at Crooked River, and that several were killed and a number wounded; that Patten was among the number of the wounded, and his wound supposed to be mortal. After I had taken breakfast, another gentleman called, giving me the same account, and asking me if I would not take my horse and ride out with him and see what was done. I agreed to do so, and we started, and after going three or four miles, met a company coming into Far West. We turned and went back with them. The mob proved to be that headed by the Reverend Samuel Bogart, a Methodist preacher; and the battle was called the Bogart Battle. After this battle there was a short season of quiet; the mobs disappeared, and the militia returned to Far West, though they were not discharged, but remained under orders until it should be known how the matter would turn. In the space of a few days, it was said that a large body of armed men were entering the south part of Caldwell county. The county court ordered the militia to go and inquire what was their object in thus coming into the county without permission. The militia started as commanded, and little or no information was received at Far West about their movements until late the next afternoon, when a large army was descried making their way towards Far West. Far West being an elevated situation, the army was discovered while a number of miles from the place. Their object was entirely unknown to the citizens as far as I had any knowledge on the subject; and every man I heard speak of their object expressed as great ignorance as myself. They reached a small stream on the south side of the town, which was studded with timber on its banks, and for perhaps from half a mile to a mile on the south side of the stream, an hour before sundown. There the main body halted; and soon after a detachment under the command of Brigadier-General Doniphan, marched towards the town in line of battle. This body was preceded probably three-fourths of a mile in advance of them by a man carrying a white flag, who {459} approached within a few rods of the eastern boundary of the town and demanded three persons who were in the town, to be sent to their camp; after which, the whole town, he said, would be massacred. When the persons who were inquired for were informed, they refused to go, determined to share the common fate of the citizens. One of those persons did nor belong to the Church of Latter-day Saints. His name is Adam Lightner, a merchant in that city. The white flag returned to the camp. To the force of General Doniphan was opposed the small force of Caldwell militia, under Colonel Hinkle, who also marched in line of battle to the southern line of the town. The whole force of Colonel Hinkle did not exceed three hundred men; that of Doniphan perhaps three times that number. I was in no way connected with the militia, being over age, neither was Joseph Smith, Sen. I went into the line formed by Colonel Hinkle, though unarmed, and stood among the rest to await the result, and had a full view of both forces. The armies were within rifle shot of each other. About the setting of the sun, Doniphan ordered his army to return to the camp at the creek. They wheeled and marched off. After they had retired a consultation was held as to what was best to do. By what authority the army was there, no one could tell, as far as I knew. It was agreed to build, through the night, a sort of fortification, and, if we must fight, sell our lives as dearly as we could. Accordingly, all hands went to work; rails, house-logs and wagons were all put in requisition, and the south line of the town as well secured as could be done by the men and means, and the short time allowed; we expected an attack in the morning. The morning at length came, and that day passed away, and still nothing was done but plundering the cornfields, shooting cattle and hogs, stealing horses and robbing houses, and carrying off potatoes, turnips, and all such things as the army of General Lucas could get, for such they proved to be; for the main body was commanded by Samuel D. Lucas, a deacon in the Presbyterian church. The next day came, and then it was ascertained that they were there by order of the governor. A demand was made for Joseph Smith, Sen., Lyman Wight, George W. Robinson, Parley P. Pratt and myself to go into their camp. With this command we instantly complied, and accordingly started. When we came in sight of their camp, the whole army was on parade marching towards the town. We approached and met them, and were informed by Lucas that we were prisoners of war. A scene followed that would defy any mortal to describe; a howling was set up that would put anything I ever heard before or since at defiance. I thought at the time it had no parallel except it might be the perdition of ungodly men. They had a cannon. {460} I could distinctly hear the guns as the locks were sprung, which appeared, from the sound, to be in every part of the army. General Doniphan came riding up where we were, and swore by his Maker that he would hew the first man down that cocked a gun. One or two other officers on horseback also rode up, ordering those who had cocked their guns to uncock them, or they would be hewed down with their swords. We ware conducted into their camp and made to lie on the ground through the night. This was late in October. We were kept here for two days and two nights. It commenced raining and snowing until we were completely drenched; and being compelled to lie on the ground, which had become very wet, the water was running around us and under us. What consultation the officers and others had in relation to the disposition that was to be made of us, I am entirely indebted to the report made to me by General Doniphan, as none of us was put on any trial. General Doniphan gave an account, of which the following is the substance, as far as my memory serves me: That they held a court-martial and sentenced us to be shot at eight o'clock the next morning, after the court-martial was holden, in the public square in the presence of our families; that this court-martial was composed of seventeen preachers and some of the principal officers of the army. Samuel D. Lucas presided. Doniphan arose and said that neither himself nor his brigade should have any hand in the shooting, that it was nothing short of cold-blooded murder; and left the court-martial and ordered his brigade to prepare and march off the ground. This was probably the reason why they did not carry the decision of the court-martial into effect. It was finally agreed that we should be carried into Jackson county. Accordingly, on the third day after our arrest, the army was all paraded; we were put into wagons and taken into the town, our families having heard that we were to be brought to town that morning to be shot. When we arrived a scene ensued such as might be expected under the circumstances. I was permitted to go alone with my family into the house. There I found my family so completely plundered of all kinds of food, that they had nothing to eat but parched corn, which they ground with a handmill and thus were they sustaining life. I soon pacified my family and allayed their feelings by assuring them that the ruffians dared not kill me. I gave them strong assurances that they dared not do it, and that I would return to them again. After this interview I took my leave of them and returned to the wagons, got in, and we were all started off to Jackson county. Before we reached the Missouri river, a man came riding along the line apparently in great haste. I did not know his business. When we got to the river, Lucas came to me and told me that he wanted us to {461} hurry, as Jacob Stolling had arrived from Far West with a message from General John C. Clark, ordering him to return with us to Far West, as he was there with a large army. He said he would not comply with the demand, but did not know but Clark might send an army to take us by force. We were hurried over the river as fast as possible, with as many of Lucas' army as could be sent over at one time, and sent hastily on, and thus we were taken to Independence, the shire town of Jackson county, and put into an old house, and a strong guard placed over us. In a day or two they relaxed their severity. We were taken to the best tavern in town, and there boarded and treated with kindness. We were permitted to go and come at our pleasure without any guard. After some days Colonel Sterling G. Price arrived from Clark's army with a demand to have us taken to Richmond, Ray county. It was difficult to get a guard to go with us. Indeed, we solicited them to send one with us, and finally got a few men to go, and we started. After we had crossed the Missouri, on our way to Richmond, we met a number of very rough-looking fellows, and as rough-acting as they were looking. They threatened our lives. We solicited our guard to send to Richmond for a stronger force to guard us there, as we considered our lives in danger. Sterling G. Price met us with a strong force, and conducted us to Richmond, where we were put in close confinement. One thing I will here mention, which I forgot. While we were at Independence, I was introduced to Burrell Hicks, a lawyer of some note in the country. In speaking on the subject of our arrest and being torn from our families, he said he presumed it was another Jackson county scrape. He said the Mormons had been driven from that county and that without any offense on their part. He said he knew all about it; they were driven off because the people feared their political influence. And what was said about the Mormons was only to justify the mob in the eyes of the world for the course they had taken. He said this was another scrape of the same kind. This Burrell Hicks, by his own confession, was one of the principal leaders in the Jackson county mob. After this digression, I will resume. The same day that we arrived at Richmond, Price came into the place where we were, with a number of armed men, who immediately on entering the room cocked their guns; another followed with chains in his hands, and we were ordered to be chained together. A strong guard was placed in and around the house, and thus we were secured. The next day General Clark came in, and we were introduced to him. The awkward manner in which he entered and his apparent embarrassment were such as to force a smile from me. {462} He was then asked for what he had thus cast us into prison? To this question he could not or did not give a direct answer. He said he would let us know in a few days; and after a few more awkward and uncouth movements he withdrew. After he went out, I asked some of the guard what was the matter with General Clark, that made him appear so ridiculous? They said he was near-sighted. I replied that I was mistaken if he were not as near-witted as he was near-sighted. We were now left with our guards, without knowing for what we had been arrested, as no civil process had issued against us. For what followed until General Clark came in again to tell us that we were to be delivered into the hands of the civil authorities, I am entirely indebted to what I heard the guards say. I heard them say that General Clark had promised them before leaving Coles county, that they should have the privilege of shooting Joseph Smith, Jun., and myself; and that General Clark was engaged in searching the military law to find authority for so doing, but found it difficult, as we were not military men and did not belong to the militia; but he had sent to Fort Leavenworth for the military code of law, to find law to justify him in shooting us. I must here again digress to relate a circumstance which I forgot in its place. I had heard that Clark had given a military order to some persons who had applied to him for it, to go to my house and take such goods as they claimed. The goods claimed were goods sold by the sheriff of Caldwell county on an execution, which I had purchased at the sale. The man against whom the execution was issued availed himself of that time of trouble to go and take the goods wherever he could find them. I asked General Clark if he had given any such authority. He said that an application had been made to him for such an order, but he said, "Your lady wrote me a letter requesting me not to do it, telling me that the goods had been purchased at the sheriff's sale; and I would not grant the order." I did not, at the time, suppose that Clark in this had barefacedly lied; but the sequel proved he had; for, some time afterwards, behold there comes a man to Richmond with the order, and showed it to me, signed by Clark. The man said he had been at our house and taken all the goods he could find. So much for a lawyer, a Methodist, and a very pious man at that time in religion, and a major-general of Missouri. During the time that Clark was examining the military law, there was something took place which may be proper to relate in this place. I heard a plan laying among a number of those who belonged to Clark's army, and some of them officers of high rank, to go to Far West and commit violence on the persons of Joseph Smith, Sen's wife and my wife and daughter. {463} This gave me some uneasiness. I got an opportunity to send my family word of their design and to make such arrangements as they could to guard against their vile purpose. The time at last arrived, and the party started for Far West. I waited with painful anxiety for their return. After a number of days, they returned. I listened to all they said, to find out, if possible, what they had done. One night--I think the very night after their return--I heard them relating to some of those who had not been with them the events of their adventure. Inquiry was made about their success in the particular object of their visit to Far West. The substance of what they said in answer was that they had passed and repassed both houses, and saw the females; but there were so many men about the town, that they dare not venture, for fear of being detected; and their numbers were not sufficient to accomplish anything, if they made the attempt; and they came off without trying. No civil process of any kind had been issued against us. We were then held in duress, without knowing what for or what charges were to be preferred against us. At last, after long suspense, General Clark came into the prison, presenting himself about as awkwardly as at the first, and informed us that we would be put into the hands of the civil authorities. He said he did not know precisely what crimes would be charged against us, but they would be within the range of treason, murder, burglary, arson, larceny, theft, and stealing. Here, again, another smile was forced, and I could not refrain from smiling at the expense of this would-be great man, in whom, he said, "the faith of Missouri was pledged." After long and awful suspense, the notable Austin A. King, judge of the circuit court, took the seat, and we were ordered before him for trial; Thomas Birch, Esq., prosecuting attorney. All things being arranged, the trial opened. No papers were read to us, no charges of any kind preferred, nor did we know against what we had to plead. Our crimes had yet to be found out. At the commencement we requested that we might be tried separately; but this was refused, and we were all put on our trial together. Witnesses appeared, and the swearing commenced. It was so plainly manifested by the judge that he wanted the witnesses to prove us guilty of treason, that no person could avoid seeing it. The same feelings were also visible in the state's attorney. Judge King made an observation something to this effect, as he was giving directions to the scribe who was employed to write down the testimony, that he wanted all the testimony directed to certain points. Being taken sick at an early stage of the trial, I had not the opportunity of hearing but a small part of the testimony when it was delivered before the court. During the progress of the trial, after the adjournment of the court {464} in the evening, our lawyers would come into the prison, and there the matters would be talked over. The propriety of our sending for witnesses was also discussed. Our attorneys said that they would recommend us not to introduce any evidence at that trial. Doniphan said it would avail us nothing, for the judge would put us in prison, if a cohort of angels were to come and swear we were innocent. And besides that, he said that if we were to give the court the names of our witnesses, there was a band there ready to go, and they would go and drive them out of the country, or arrest them and have them cast into prison, or else kill them, to prevent them from swearing. It was finally concluded to let the matter be so for the present. During the progress of the trial, and while I was lying sick in prison, I had an opportunity of hearing a great deal said by those who would come in. The subject was the all-absorbing one. I heard them say that we must be put to death--that the character of the state required it; the state must justify herself in the course she had taken, and nothing but punishing us with death could save the credit of the state; and it must therefore be done. I heard a party of them, one night, telling about some female whose person they had violated; and this language was used by one of them: "The d---- b----, how she yelled!" Who this person was, I did not know; but before I got out of prison I heard that a widow, whose husband had died some few months before, with consumption, had been brutally violated by a gang of them, and died in their hands, leaving three little children, in whose presence the scene of brutality took place. After I got out of prison and had arrived in Quincy, Illinois, I met a strange man in the street who inquired of me respecting a circumstance of this kind, saying that he had heard of it, and was on his way going to Missouri to get the children if he could find them. He said the woman thus murdered was his sister, or his wife's sister, I am not positive which. The man was in great agitation. What success he had, I know not. The trial at last ended, and Lyman Wight, Joseph Smith, Sen., Hyrum Smith, Caleb Baldwin, Alexander McRae, and myself were sent to jail in the village of Liberty, Clay county, Missouri. We were kept there from three to four months; after which time we were brought out on habeas corpus before one of the county judges. During the hearing under the habeas corpus, I had, for the first time, an opportunity of hearing the evidence, as it was all written and read before the court. It appeared from the evidence that they attempted to prove us guilty of treason in consequence of the militia of Caldwell county being under arms at the time that General Lucas' army came to Far West. This {465} calling out of the militia was what they founded the charge of treason upon, an account of which I have given above. The charge of murder was founded on the fact that a man of their number, they said, had been killed in the Bogart battle. The other charges were founded on things which took place in Daviess county. As I was not in Daviess county at that time, I cannot testify anything about them. A few words about this written testimony: I do not now recollect one single point about which testimony was given, with which I was acquainted, but was misrepresented, nor one solitary witness whose testimony was there written, that did not swear falsely; and in many instances I cannot see how it could avoid being intentional on the part of those who testified, for all of them did swear to things that I am satisfied they knew to be false at the time, and it would be hard to persuade me to the contrary. There were things there said so utterly without foundation in truth--so much so, that the persons swearing must at the time of swearing have known it. The best construction I can ever put upon it is that they swore things to be true which they did not know to be so; and this, to me, is wilful perjury. This trial lasted for a long time, the result of which was that I was ordered to be discharged from prison, and the rest remanded back. But I was told by those who professed to be my friends that it would not do for me to go out of jail at that time, as the mob were watching and would most certainly take my life; and when I got out, that I must leave the state, for the mob, availing themselves of the exterminating order of Governor Boggs, would, if I were found in the state, surely take my life; that I had no way to escape them but to flee with all speed from the state. It was some ten days after this before I dared leave the jail. At last, the evening came in which I was to leave the jail. Every preparation was made that could be made for my escape. There was a carriage ready to take me in and carry me off with all speed. A pilot was ready--one who was well acquainted with the country--to pilot me through the country, so that I might not go on any of the public roads. My wife came to the jail to accompany me, of whose society I had been deprived for four months. Just at dark, the sheriff and jailer came to the jail with our supper. I sat down and ate. There were a number watching. After I had supped, I whispered to the jailer to blow out all the candles but one, and step away from the door with that one. All this was done. The sheriff then took me by the arm, and an apparent scuffle ensued,--so much so, that those who were watching did not know who it was the sheriff was scuffling with. The sheriff kept pushing me towards the door, and I apparently resisting {466} until we reached the door, which was quickly opened, and we both reached the street. He took me by the hand and bade me farewell, telling me to make my escape, which I did with all possible speed. The night was dark. After I had gone probably one hundred rods, I heard some person coming after me. I drew a pistol and cocked it, determined not to be taken alive. When the person approaching me spoke, I knew his voice, and he speedily came to me. In a few moments I heard a horse coming. I again sprung my pistol cock. Again a voice saluted my ears that I was acquainted with. The man came speedily up and said he had come to pilot me through the country. I now recollected I had left my wife in jail. I mentioned it to them, and one of them returned, and the other and myself pursued our journey as swiftly as we could. After I had gone about three miles, my wife overtook me in a carriage, into which I got and rode all night. It was an open carriage, and in the month of February, 1839. We got to the house of an acquaintance just as day appeared. There I put up until the next morning, when I started again and reached a place called Tenney's Grove; and, to my great surprise, I here found my family, and was again united with them, after an absence of four months, under the most painful circumstances. From thence I made my way to Illinois, where I now am. My wife, after I left her, went directly to Far West and got the family under way, and all unexpectedly met at Tenney's Grove. Sidney Rigdon. Footnotes: 1. Joseph Smith, the father of the prophet, died on September 14th, 1840, and hence at the time these warrants were issued against the prophet in June, 1843, he was no longer Joseph Smith, Junior, but Joseph Smith, Senior. 2. For explanation of how it was that the militia was under direction of the Judge, a civil officer, see testimony of Sidney Rigdon. 3. The above now celebrated "_Exterminating order_" is copied from the collection of Documents published by order of the "General Assembly" of Missouri (the state legislature), 1841. {467} INDEX TO VOLUME III. A Adam-ondi-Ahman,--place where Adam dwelt, 35 and note; description of, 39 and note; organization of stake of, 38; settlement of Canadian brethren at, 48: Saints ordered to leave 207. Adam-ondi-Ahman,--name of a stake of Zion, organization of, 38. Allred, Captain William,--captures mob's military supplies, 74; his mob prisoners tried, 76. Apostles, The Twelve,--depart from Quincy for Far West, 335; proceedings of, at Far West, 337; fulfillment of prophecy by, 339; return of to Quincy, 340; proceedings of, approved by conference, 345; report proceedings of seventies, 363; the Prophet's address to, 383-5; epistle of, to the Church. 393-398. Appendix, Volume III, 403. Arthur, Mr.,--pleads cause of the Saints before members of the Missouri Legislature, 213. Ashley, Mr.,--member of Missouri Legislature, speech of, against the Saints, 239. Assembly, General.--of the Church at Far West, 3-8; action of, on case of John Whitmer and W. W. Phelps, 5; at Carter's settlement, 5: action of, on Far West Presidency, 5, 6; at Durfee's settlement, action of, on Far West Presidency, 6; at Nahum Curtis' dwelling house, action of, on Far West Presidency, 6; at Haun's Mills, action of, on Far West Presidency, 6. Atchison, David R. General in Missouri Militia,--communication of Governor Boggs to, 65; in conference with the Prophet on Daviess county troubles, 69; employed by the Prophet as counsel, 69; notifies Governor of calling out militia, 76; report of military movements to Governor, 80, 81; reports favorably of the Saints, 85; unfriendly act of to the Saints, 176 and note; withdraws from mob militia, 187. Avard, "Dr." Sampson.--organizes "Danites." 179-182: instructions of to captains, 180; treachery of, 192-3; character as a witness, 209, 210. B Babbitt, Almon W.,--arrival of, with Canadian company in Missouri, 48; appointed to gather libelous reports, 346. Baldwin, N. B.,--complains of Abram Bond for murmuring, 107. Barlow, Elder Israel,--meeting of, with Isaac Galland, 265. Barnes, Lorenzo D.,--appointed to raise funds to purchase mob's lands, 84. Billings, Titus,--opposed to local presidency at Far West, 5. Birch, Thomas C.--misrepresents the Saints, 166; state's attorney before court at Richmond, 209. Bird, Charles,--solicits means to help the poor, 262. Black, Adam, justice of the peace, Daviess county, interview with the Prophet and agreement, 59; affidavit of against the Samts, 64, 65. {468} Blanchard, Richard D.,--joins Kirtland camp near Dayton, Ohio, 126. Bliss, Daniel,--leaves Kirtland camp, 129. Boggs, Lilburn W., Governor of Missouri,--issues orders to quell the Indian disturbances and quiet Mormon troubles in upper Missouri, 65; orders General Atchison to call out militia to assist peace officer's, 77, 78; orders General S. D. Lucas and Captain Childs to scene of mob disturbances, 81; orders discharge of troops, 83; message of to De Witt, "mob and Mormons may fight it out," 157; exterminating order of, 175; reports information to Missouri Legislature, 217; remarks on Mormons leaving the state, 234. Bogart, Capt. Samuel,--mob leader and Methodist minister, mutinies in militia, 158; threats of, 169, arrests witnesses of the Prophet, 211. Bond, Abram,--complained of for murmuring, 107; reproved by counsel of the camp, 110, 111; disfellowshiped from the camp, 117. Brooks, G. W., and wife,--expelled from Kirtland camp, 127, 128, 129. Buttler, John L.,--resists mob violence, Gallatin, 58. Butterfield, Benjamin,--deserts Kirtland camp, 105; returns to Kirtland camp, 108. Butterfield, Elder Josiah,--of First Council of Seventy, presides over Kirtland camp meeting, 93; arrested for Joseph Young, 108. Byington, Hyrum H.,--loses child, 123. C Caldwell County,--meeting of citizens of at Far West, 55. Call, Elder Anson,--beaten by mob, 242, 245. Camp, Kirtland,--explanation concerning, note 42; organization of, 87, _et seq_; constitution of, 90, 91; assembling of, near Kirtland Temple, 98, 99; journal of, 87-148; journal of, daily, 99; end of, 147; exodus of from Kirtland, 100; number of families and members of, 100; departs from Chester, 101; renewal of covenants by, 101; additional rules for, 102-3; passes through Columbus, Ohio, 106; Sunday service in, 107, 112, 116, 117, 123, 140; return of deserters to, 108; military salute of, 108; several brethren of arrested to satisfy claims growing out of Kirtland Society money, 108; brethren arrested rejoin camp, 109: arrival of, in prairie country 109; beauty of encampment of, 110; assaulted 112, 113; leaders of again threatened with arrrest, 113; reprimanded by leaders, 114, 115; travels on the national road, 115, overtakes John E. Page's Canadian company of Saints near Dayton, 117; takes contract of work on Springfield Dayton Turnpike, 118, 120; part of take contract raising a levee for Mr. Hushman, 119, 125, 129; an assistant council of three appointed for, 121-2; expulsion of members of, 128; preparations to leave encampment near Dayton, 130, 131, 132; moves from Dayton, Ohio, 132-3; enters state of Indiana, 133; Voorhees stage incident, 135 and note; passes through Terrehaute, Ind., 136; enters state of Illinois, 137; question of breaking up of, 137; sickness in, 138; passes through Springfield, Ill., 139; halters by the way, 140; reorganization of, 143; trouble at Far West heard of by, 143; threatened with being halted at Huntsville, 144, proposition to disband rejected, 144-5; arrival of, at Grand {469} Rapids. Missouri, 146; arrive at Far West, 147; greeted by the Prophet and leading Elders of Far West, 85; arrival of, at Adam-ondi-Ahman, disbanded, 147-8. Carey, Brother,--attacked by the mob, 182. Carter, Dominicus,--accompanied leaders of Kirtland camp to prison, 109. Carter, Simeon,--regards action of general assembly at Far West as hasty, 5. Cheney, Elijah--overtakes Kirtland camp near Dayton, Ohio, 127. Childs, Mr.--member Missouri Legislature, speech of, against the Saints 238. Church,--official name of, 24 and note; history of, the Prophet begins writing, 25. Clark, General John B.--endorses mob at De Witt, 157; in command at Far West--harrangue of, 201, 204; seeks to try the Prophet by martial law, 206. Clapp, Elder Benjamin L.--reports mission in Kentucky--biography of, 153 and note. Clayton, Elder William.--biography of, (note)--20; made counselor in British Presidency of the Church, 20; enters the Church ministry, 104. Cleminson,--clerk of general conference, 5. Coates, Jesse,--petitions for militia to be called out, 76. Commerce,--purchase of lands at, 342; description of, 375. Committee--on removal appointed, 251; name of--meeting of, 254, 255, 256, 274; visit of mob leaders to, 306-7; send families to Tenney's Grove, 319. Committee,--report of, to Chariton county, 151. Conferences,--first quarterly at Far West, 14; at Preston, England, 20; quarterly at Far West, 152, 155. Constitution--of Kirtland camp, 90, 91; violations of, 128-9. Corrill, Elder John,--opposed proceedings of general assembly at Far West, 4, 5; reproved by the Prophet for his errors, 65-6; presents Saints' petition to Missouri Legislature, 238, 239. Council,--assistant, for Kirtland camp, organized with three members, 121-2; action of, 131. Council,--common,--special, 5 and note. Council, High,--at Far West, minutes of, meeting of, 6-8; trial of W. W. Phelps and John Whitmer before, 6; excommunication of W. W. Phelps and John Whitmer by, 8; trial of Aaron Lyon before, 25, 26; considers affairs in Mo., 224-5; authorizes draft of a petition to the general government in behalf of the Saints, 241. Council, High,--at Adam-ondi-Ahman, appoints committee to purchase mob lands, 84. Court, Bishop's,--disposition of Church property by, 47, 48. Cowdery, Marcellus F.--holds High Council at Far West an illegal body, 8. Cowdery, Oliver,--charges preferred against, before High Council, 16; refuses to be tried by High Council, 17, 18 and note. Crooked River,--Battle of, 170, 171. D De Witt, Carroll county,--Saints notified to leave, 64, 77; mob gathers about, 85; attack upon begun, 149, 150; mob surrounding call on citizens of Howard county for help, 156; Saints at hard pressed, 157-8; Saints agree to leave, 159. Diahman,--see Adam-ondi-Ahman. Doniphan, Alexander W.--lawyer {470} and general in Missouri Militia, engaged as counsel for the Prophet, 69; military report of to David R. Atchison, 78; informs Prophet of mob movements in Daviess county, 161-2; rebells against Genl. Lucas, 190-1 and note; remarks on Judge King, 212, 213. Dryden, William,--justice of the peace,--communication of to the governor, 77; issues writ for arrest of George A. Smith and Alanson Ripley, 77. Dunham, Jonathan,--arrested for Joseph Young, 108; threatened with shooting, 116. Darfee, Perry,--assailed by mob, 57. E England,--excommunications in, 155, 162; bickerings in the Church in, 276, 277. F Far West,--petition to locate Caldwell county seat at, 56; report of Gallatin trouble reaches, 58; Ray county committee visits to enquire into Gallatin troubles, 62; organization of land companies at, 64; arrival of Kirtland camp at, 85; fortification of, 188; departure of Prophet _et al_. from, 193-94 and notes; arrival of Genl. Clark at, 201; public meetings at, 249, 250; luted by mob, 322-3; meeting of Twelve at, 336-9. Fielding, Joseph,--chosen president of the Church in England, 20. Follett, King,--imprisoned at Richmond, 335; attempt of, to escape from Columbia prison, 401-2 and note. Foster, James,--member of First Council of Seventy, favors organization of Kirtland camp, 88, 89; reports movements of the Seventies, 93; addresses Kirtland camp meeting, 97; proposes disbandment of Kirtland camp, 144; leaves Kirtland camp to go to De Witt, 145-6. G Galland, Dr. Isaac.--of Commerce, interview with Elder Israel Barlow, 265; letter of, to D. W. Rogers, 265-7; baptism of, 393. Gallatin,--county seat Daviess county, election trouble at, 56 _et seq_. Gibbs, Luman,--imprisoned at Richmond, 212; denies the faith, 335, 402. Gilliam, Cornelius,--raises a mob in Platte and Clinton counties, 161. Granger, Oliver,--views of on Kirtland camp, 96; business agent for the Prophet, commended, 164, 165. Greene, John P.--appointed to preside over the Church in New York City, 347. Grover, Elder Thomas,--speaks against Oliver Cowdery, 4. Groves, Elder,--opposes action of general assembly at Far West, 5. H Hale, Jonathan H.--appointed treasurer Kirtland camp, 97; arrested for Joseph Young, 108. Harriman, Henry--one of the First Council of Seventy, and presidents of Kirtland camp, 93; presides at Kirtland camp meeting, 97. Hammond, John,--expelled from Kirtland camp, 130. Hancock, Solomon,--sustains local presidency at Far West, 4. Harris, George W.--receives the Prophet and family at his home, Far West, 9. Headlock, Elder Stephen,--complains of camp murmuring--reproved, 119. Higbee, Judge Elias,--speaks {471} against conduct of local presidency at Far West, 4; accompanies First Presidency to found city north of Far West, 67; orders out militia, Far West, 169. Hinkle, Lieut.-Col. George M.--accuses Elders Phelps and Whitmer in the general assembly of the Church at Far West, 4; removes to De Witt, 155; leads company of militia from Far West to 'Diahman, 162; treachery of, 188-9. Hillman, Elder Mayhew,--upholds Kirtland camp movement, 97. Hodge, Alice,--death of, 149. Hudgins, Mr.--postmaster, makes unfriendly report to governor, 166. Hughes, judge, of Clay county,--remarks of, on brethren, 264-5. Humphrey, Smith,--house of, burned at De Witt, 157. Hyde, Orson,--farewell visit to churches in England, 21; departs for America, 22; arrives at Kirtland from England, 36; arrival of, at Far West, 48; departure of, from Far West, 165; affidavit of, 167, 168 and notes; restored to Priesthood, 379. I Independence, Declaration of,--anniversary of, celebrated at Far West, 41. J Johnson, Lyman E.--charges preferred against, before High Council at Far West, 20. _Journal, Elders_'--published in Far West, answers to questions in, 28-30; third number of, 49; epistle of Elder David W. Patten in, 49 _et seq_. K Kimball, Heber C.--farewell visit to churches in England, 21; departs for America, 22; arrives at Kirtland from England, 36; arrival of, at Far West, 48; efforts of, to free the Prophet, 264-5; appointed to visit Jefferson city in the interest of the prisoners in Liberty and Richmond, 285, 288-9; interview with Judge King, 306; secretes himself from mob, 319; attack of mob on, 322. King, Austin A., Judge,--holds circuit court at Far West, 48; agrees to try the Prophet and Lyman Wight in Daviess county, 70; the Prophet tried before, 72, 73; advises that Capt. Allred's prisoners be set free, 75; orders militia forces of Daviess county disbanded, 75; trial of the Prophet _et al_. before, 209 _et seq_. Kirtland,--conditions at, 1838, 1. L Landau, Rabbi,--letter of, to his son, 356-7 and notes. Lee, John D.--biography of, 56. Legislature, Missouri State,--case of Saints before, 217 _et seq_; 234 _et seq_; character of investigation before, 240 and note; action of, on Saints' petition, 242, 243 and notes. Letters,--Joseph Smith, Jun., to the Presidency of the Church at Kirtland, 10, 12; Joseph Smith, Jun., and Sidney Rigdon to John Whitmer demanding Church records, 15, 16; Oliver Cowdery to the High Council at Far West, 17, note; David Whitmer to John Murdock, 19, note; Don Carlos Smith to the prophet, 43. A. W. Doniphan to Genl. Atchison, 78; H. G. Parks to Genl. Atchison, 149; General Lucas to Gov. Boggs, 150; Genl. H. G. Parks to Genl. Atchison, 155-6; Woods and Dixon to Gov. Boggs, 168, 169; Judge E. M. Ryland to Reese and Williams, 172; Gov. {472} Boggs to Genl. Clark, 173; Kingsbury and Hawden to Whom it May Concern, 174; Atchison and Lucas to Gov. Boggs, 176; Gov. Boggs to Genl. Lucas, 192; Lucas to Gov. Boggs, 195-99; Gov. Boggs to Genl. Clark, 203; Genl. Clark to Gov. Boggs, 206-7; M. Arthur, Esq., to the representatives of Clay county, 213, 214; Austin A. King to Keeper of the Jail at Liberty, 214; Joseph Smith, Jun., to the Church, 226, _et seq_; Alexander McRae to Deseret News, 256; _et seq_; Gov. Boggs, to Wiley C. Williams, 262; Edward Partridge to Joseph Smith, 272-3; Don Carlos Smith to Joseph Smith, Sen., 273; William Smith to Joseph and Hyrum Smith, 274; Joseph Smith, Jun., to Mrs. Norman Bull, 285-6; Joseph Smith, Jun., _et al_ to the Church of Latter-day Saints, 289-305; Sidney Rigdon to the Prophet, 310, 311; Alanson Ripley to the Prophet, 311, 313; Don Carlos Smith to Hyrum Smith, 313; Agnes M. Smith to Hyrum and Joseph Smith, 314; Jacob Stollings, to the Prophet, 316-17; Isaac Galland to _Quincy Argus_, 317; Robert Lucas Gov. of Iowa to Isaac Galland, 317-318; Elias Higbee to Joseph Smith, 319; Gov. Lucas to Sidney Rigdon, 333; Gov. Lucas to President Van Buren, 333; Gov. Lucas to Wilson Shannon, Gov. of Ohio. 334; W. W. Phelps to John P. Greene, 334; John Taylor to _Quincy Argus_, 341; Isaac Russel to Saints in England, 343; Recommending Elder John P. Greene, 349; introducing Sidney Rigdon to President of the United States _et al_, 349; Recommendation of to Oliver Granger, 350; R. B. Thompson to First Presidency, 351; Parley P. Pratt to Judge Austin A. King, 352-4; First Presidency to _Quincy Whig_, 354-5; Joseph Smith, Jun., to W. W. Phelps, 359 and note; Joseph Smith, Jun., to E. W. Harris, 362; the Prophet and Emma Smith to Judge Cleveland, 362-3; the Prophet to Bishop Whitney, 363; First Presidency to R. B. Thompson, 363-4; the Prophet to Mark Bigler, 366; the Prophet to Lyman Wight, 366; of appointment to Stephen Markham, 367; Edward Partridge to Joseph Smith, Jun., 376; the Prophet to Jacob Stollings, 378. Lisle, B. M.--Adjutant Genl. Missouri Militia, 65. Littlefield, Brother,--proprietor "Half Way House," north of Far West, 67. Livesey, Methodist Priest,--first publisher of slanders against the Church in England, 22. Lucas, Robert,--Governor of Iowa Territory,--friendly to the Saints, 317, 318. Lucas, Samuel D.,--reports falsely on conditions in upper Missouri, 150; unfriendly report of, 176 and note; condemns prisoners to be shot, 190, note. Lyman, Amasa,--made prisoner at Far West, 190. M Markham, Elder Stephen,--arrival of, at Far West, 263; attempt upon the life of, 314, 315; escape from mob, 316; chased by mob, 332-3. Marks, William,--blesses Kirtland camp, 100. Marsh, Thomas B.,--moderator in General Assembly of Church at Missouri, 3-6; made local president _pro tem_, of the Church at Far West, 6; presides in High Council, 7, 8; apostasy of, 167; affidavit of, 167, note. McBride, Father, Thomas,--killed at Haun's Mills, 187. McCord. Dr.,--apostasy of, 31. {473} McLellin, William E.--trial of, 31 and note; course of, towards the Prophet and Saints at Far West, 215 and note; accused of theft, 287. McRae, Alexander,--letters of, on prison life, 256-259. Militia, Caldwell county,--disarmed, 192; mob movements of, about Far West, 195-99. Miller, Josiah,--advised to leave Kirtland camp, 128-9. Mills, Haun's--massacre at, 182-186; list of killed and wounded at, 326, note. Millport,--mob troubles at, 163; mob burn their own houses at, 164 and note. Minutes,--of general conference Far West, 13; of first quarterly conference at Far West, 14; of the organization of the stake of Adam-ondi-Ahman, 38; of a meeting of the twelve at Far West, 47. Missions,--volunteers called to go on, 153, 154; policy of Church in respect of, 154, note. Morin, Judge Joseph,--reports determination of mob to prevent Mormons voting, 56; elected state senator, 60; notifies Prophet that he had writ for him, 63. Morley, Elder John,--opposes local presidency at Far West in general assembly, 5. "Mormons," See Saints. Motto,--Political, of Church, 9. Mulholland, James,--clerk of Prophet, 375. Murdock, Elder John,--in the general assembly of the Church at Far West, 3; speaks against local presidency, 4; moderator of General Assemblies in sundry places in Caldwell county, 5, 6. O O'Banion, Patrick,--death of, at Crooked River, Battle, 170. P Page, Elder John E.,--arrives at De Witt with Canadian company, 85; preaches in Kirtland camp, 119; exhorts the camp, 120; preaches on gathering of Israel, 125-6 and note; ordained an apostle, 240, 241 and notes. Parker, John D.,--joins Kirtland camp near Dayton, Ohio, 116. Parks, H. G.--militia general,--reports favorably of the Saints, 83, 84; calls out militia to settle De Witt troubles, 149-50. Partridge, Bishop Edward,--defends local presidency of the Church at Far West, 4; presides at public meeting at Far West, 62; appointed on committee to write petition to Genl. Government, 241; on helping the poor, 247. Patten, David W.,--speaks in favor of the Prophet in the general assembly at Far West, 4, 5; made one of the local presidency _pro tem_, 6; presides in High Council at Far West, 7, 8; epistle of to the Saints scattered abroad, 49-54; commands militia at Crooked River battle, 170; death of, 171; funeral of, 175. Peck, Martin H.,--joins Kirtland camp at Petersburgh, 100; has son run over--healed, 113. Penniston, Colonel William P.,--harrangue of against the Mormons, 56, 57; affidavit of, against the Saints, 61. Petty, Albert, Justice of the Peace, Far West,--prisoners tried before, 75. Phelps, Morris,--escape of, from Columbia prison, 399-402 and notes. Phelps, W. W.,--in transgression 3; refuses to be tried by High Council at Far West, 7; resigns post office at Far West, 56. Pitkin, George W.,--statement of, {474} on Missouri persecutions, 4, appendix 443. Pratt, Orson,--assists his brother Parley to escape from prison, 339 and note. Pratt, Parley P.,--arrives at Far West, 27; made prisoner by the mob, 189 and note; before grand jury at Richmond, 334; demands trial or banishment from Missouri, 352-4; removal of, with fellow prisoners to Boone county, 360-1; 363, 364, 365, 378; escape of from Missouri, 399, 402 and notes; statement of on troubles in Missouri, Appendix, 424, 432. Price, Sterling, Col.,--is sent to conduct the Prophet from Independence to Richmond, 205. Prophecy,--of Kimball and Hyde, 21. Putnam, Jonas,--leaves Kirtland camp with family, by consent and blessing of, near Dayton, Ohio, 127. Pulsipher, Zera,--member of First Council of Seventy, one of the presidents of Kirtland camp, 93. Q Questions,--answers to, 9. Quincy, Adams county, Illinois,--Church Conference held at, 260, 283; meeting of Democratic association at, 263, 267-271, 275; Church Council meeting at, 335; conference of Church at, 344, 348. R Raglin, Mr.,--the Prophet tried at the house of, 72-3. Redfield, Elder David H.,--presents Saints' petition to Missouri Legislature, 234-5; proceedings of approved, 242 and note. Redfield, Harlow,--accusations against and vindication of, 287 and note. Redfield, Elder Harvey,--views of on Kirtland camp, 96. Redman, Mr.,--member of Missouri Legislature, favors investigation of Mormon troubles, 239. Revelations,--to David W. Patten, April 17, 1838, 23; to Brigham Young, April 17, 1838 23; to Joseph Smith and Sidney Rigdon, making known the will of the Lord concerning the work at Far West, and making known the official name of the Church, April 26, 1838, 23, 24 and note; of three, missing 44 and note; on Tithing, July 8, 1838, 44; to William Marks _et al_, July 6, 1838, 45; to the Twelve, 46; to W. W. Phelps not before published, note 46. Richards, Willard,--made counselor in British presidency of the Church, 20; arraigned before Mayor's court, Preston, England, 149; complaints in England against, 276-7. Richmond, county seat Ray county,--mob gathered at, 182; trial of prisoners at, 208-212. Rigdon, Sidney,--leaves Kirtland, 1; arrival of at Far West, 13; delivers political address at Far West, 30, 31 and note; remuneration of, for services, 31, 32; accompanies Prophet to locate lands on Grand River, 34-37; delivers oration at Far West. 4th of July, 1838, 41, 42 and note; recommended for postmaster of Far West, 56; begins the study of law under Messrs. Atchison and Doniphan, 69; betrayed to the mob at Far West, 188; departure, of from Liberty prison, 264; elaborate plans of, for impeaching Missouri 310-311; appointed to present the case of the Saints before general Government at Washington, 346; testimony of, concerning troubles in Missouri, Appendix, 449-464. Ripley, Alanson,--writ issued {475} against, 7; appointed to dispose of real estate in Missouri, 261-2; petitions for release of the Prophet, 264-5. Robinson, Ebenezer,--clerk of Far West High Council, 8; clerk of conference at Far West, 155. Robinson, George W.,--sec'y of meeting at Far West, 56; in command of company going to assist the brethren at Gallatin, 58; clerk of public meeting at Far West, 62; made prisoner at Far West, 189. Rogers, David W.,--reports sales of Jackson county lands, 315; donates money to remove the poor from Missouri, 323. Root, Henry,--affidavit of concerning troubles at De Witt, 149. Russell, Elder Isaac,--leads away company of Saints, 226; disfellowshiped by the Twelve, 336; apostasy of, 342; letter of, to the Saints in England, 343-4. S Sagers, Harrison,--appointed to raise funds to purchase mob's lands, 84, Saints, Latter-day,--Falsely accused by mob, 76, 77; petition of, at De Witt to the Governor, 82, 83; trial of at Gallatin, 84; agree to purchase mob's lands in Daviess county, 84; Kirtland, organized into Kirtland camp, 87 _et seq_; list of who signed constitution of Kirtland camp, 91-93; depression of at Kirtland, 98; expelled from De Witt, 159, 160; falsely accused of mob's depredations, 165, 166; arrest of, 209; treatment of, before court at Richmond, 210, 211; of "'Diahman," their agreement with mob, 216; memorial of to the legislature of Missouri, 217-224; covenant of to assist each other, 251 _et seq_. Settlement, Carter's--assembly of Saints at, 5. Seventies, First Council of,--organize Kirtland camp, 87-89; councilors _pro tem_, chosen in,--89, 90; take practical steps for organizing Kirtland camp, 95-6; blessing of God upon efforts of, 97-98; instructions of to overseers of tents, 109; relieved from guard duty, 111; exhortation to Kirtland camp, 135. Sherwood, Elder H. G.--appointed to sell lands in Clay county, 308. Shumway, Otis,--death of, 133. Shumway, Elder S.--joins Kirtland camp at Petersburgh, 100. Smith, Agnes M., wife of Don Carlos Smith,--home of burned, 163. Smith, Alexander H.--birth of, 37. Smith, Amanda,--describes massacre at Haun's Mills, 323-25 and note. Smith, Don Carlos,--appointed by High Council to raise means, 84; return of from a mission, 241; carries petition to mob, 261; settles in McDonough county, 111, 377. Smith, Elias,--chosen member _pro tem_. in First Council of Seventy, 90. Smith, George A.--writ issued against, 77; appointed to raise funds to purchase mob's lands, 84; return of from a mission, 241; ordained an Apostle, 337; biography of, 338 (note). Smith, Hyrum,--assists in locating lands for settlement, 37; assists in organizing Kirtland camp, 89, 95; gives advice to Kirtland camp, 90, 95: made prisoner at Far West, 190; damages sustained in Missouri, 373-4; statement of on Missouri troubles Appendix, 404-424. Smith, John, uncle of the Prophet,--settles at Adam-ondi-Ahman. 38; president of the stake of Adam-ondi-Ahman, 38. Smith, Joseph, Jn., the Prophet,--flight of from Kirtland, 1; {476} arrival of, at Norton, Modena county, Ohio, 2; seeks counsel of Brigham Young, 2; enemies from Kirtland pursue, 3; directs the calling of general assembly of the Church at Far West, 5; reception at Far West, 8; drafts political motto of the Church, 9; answers sundry questions on Scripture, 9; begins writing Church history, 25, 26; preaches on the evils of hasty judgment, 27; answers sundry questions in the _Elders' Journal_, 28-30; remuneration of, for constant labors in the Church considered, 31, 32; locates land for settlement of Saints on Grand river, 34-38; changes name of Spring Hill to Adam-ondi-Ahman, 35 and note; edits _Elders' Journal_, 49; meets with Canadian Saints at the forks of Grand river, 55; recommends establishment of weekly newspaper at Far West, 56; starts for Gallatin on hearing of election troubles at, 58; interview with Adam Black, 59; meeting with Millport citizens at 'Diahman, 62; chased by mob, 63; submission of to laws of Missouri, 63; reproves Elder John Corrill for unwise conduct, 65-6; reflection on prospective difficulties, 67, 68; conference with a gentleman from Livingston county on Gallatin troubles, 68-9; confers with Genl. Atchison on Daviess county troubles, 69; begins the study of law under Messrs. Atchison and Doniphan, 69; volunteers to be tried in Daviess county before Judge King, 70; affidavit of, on the Adam Black incident, 70 _et seq_; trial of, before Judge King, 72; placed under bond by Judge King, 73; consults with committee from Chariten county, 73, 74; comments on Doniphan's report, 79; reflections of on false rumors against the Saints, 151: goes to De Witt to assist the Saints, 152-3; reflections of, on sufferings of, De Witt Saints, 158-60; reflections of, on mob scenes about 'Diahman, 162-3; complains that Saints refuse to obey counsel, 166; comments of, on David W. Patten, Marsh _et al_., 171-2; reflections on Boggs' exterminating order, 178-9; remarks on "Avard's Danites," 179-182; betrayed to the mob at Far West, 188-190 and notes; sentenced to be shot at Far West, 190-1 and notes; departure of from Far West, 193-4 and notes; arrival of, in Jackson county, 200 and note; preaches at Independence, 200, 201, 202; removed from Independence to Richmond, 205, 206; rebuke of the guards in Richmond prison, 208 and note; trial of, at Richmond, 209 _et seq_; writes the Saints from Liberty prison, 226 _et seq_; comments on the course of the Missouri Legislature, 244; reflections of on opening of the year 1839, 245; petitions Missouri Legislature for relief, 247-8; prison life of, 256-259 (notes); petitions for release from prison, 277, 281; writes from Liberty prison to the Church, 289-305; conspiracy of mob to kill, 306; is taken with fellow prisoners from Liberty to Daviess county, 308-9; trial of, before Judge King, 309, 314, 315; escape of, from guards, 320, 321 and note; arrival of, at Quincy, 327; recites experiences in Missouri, 327-333; takes up residence at Commerce, 349; drafts bill of "damages" against Missouri, 368-373; ministry of, in Illinois, 377-8; answer to Jacob Stollings, 378, teaches the Twelve, 379, 383, 392. Smith, Warren,--joins Kirtland camp near Dayton, Ohio, 117. Smith, William,--reinstated in Quorum of the Twelve, 364; entertains the Prophet, 377. {477} Snow, Elder Erastus,--preaches in Far West, 55; biography of, (note), 55; appointed to gather libellous reports, 346. Staker, Nathan,--requested to leave Kirtland camp, 128-9. Stanley, Hyrum,--mob leader, fires Smith Humphrey's house, 157. Stewart, Riley,--in the Gallatin trouble, 57. Stringham, George,--ordained an Elder, 123. T Taylor, Elder John,--sustained as an Apostle, 154; biography of, 154, 155 (note); appointed on committee to write petition to the general government, 241; warns people of Quincy against imposters, 341. Thompson, Elder Charles,--teaching of, called in question, 126. Thornton, Ira,--with consent of council leaves Kirtland camp, 135. Thompson, Robert B.--appointed to gather libelous reports, 346. Tomlinson, Brother,--aids the Prophet Joseph, 2. Tower Hill,--Nephite altar, 35. Turley, Theodore,--superintends removing of the poor, 261; appointed to visit Jefferson city in the interest of prisoners in Liberty and Richmond, 285-288-9; questions John Whitmer on testimony, 307-8; builds first house by Saints in Commerce, 375. Turner, Mr.--member of Missouri Legislature, report of on Mormon affairs, 235 _et seq_; introduces bill to provide investigation of Mormon troubles, 246 and notes; final disposition of bill, 255-6 and note. V Vanleuven, John,--daughter of nearly killed, 107. W War, Canadian,--Saints escape from, 117 and note. Welling, "Dick,"--mob bully, 57. Whitmer, David,--refuses to be tried by High Council of Far West, 7; charges preferred against, before High Council, 18, 19; refuses to acknowledge authority of High Council to try him, 19 (note). Whitmer, John,--in transgression at Far West, 3; refuses to be tried by High Council at Far West, 7; interview with Theodore Turley, 307-8. Wight, Elder Lyman,--opposes the sale of lands in Jackson county, 4, 5; settles on Grand river, 35; volunteers with the Prophet to be tried in Daviess county, 70; ordered to suppress mobs about 'Diahman, 163; made prisoner at Far West, 189; statement of, on Missouri persecutions. Appendix, 437-449. Wilbur, Benjamin S.--chosen member _pro tem_. in First Council of Seventy, 90; with 20 others from Kirtland camp takes contract to work at Daytou, 127; rejoins Kirtland camp, 135. Willey, Bathsheba,--death of, 135. Williams, Frederick G.--returns to the Church, 55. Williams, Swain,--Funeral of, 33. Wilson, General,--heartless answer to the Prophet, 190; in charge of the Prophet and fellow prisoners _en route_ for Independence, 200 and note; in command at Adam-ondi-Ahman, 204, 205; orders the Saints to leave 'Diahman, 207. Winchester, Stephen,--captured by mob, 182; volunteers relief service, 190. Wisdom, Word of,--to be observed in Kirtland camp, 90, 95. Wood, Charles,--joins Kirtland camp at Petersburgh, 100; {478} expelled from Kirtland camp, 132. Woodruff, Elder Wilford,--ordained an Apostle, 337; biography of, 337-330 (note). Woods, A. C.--misrepresents the Saints, 157. Woods, Sashiel,--speech of, to De Witt mob, 161. Y Young, Brigham,--at Dublin, Indiana, 2; gives advice to the Prophet, 2 and note; presides at Far West quarterly conference, 152-155; flees from Far West, 361; statement of, concerning persecutions in Missouri, Appendix, 433-437. Young, Joseph,--member of First Council of Seventy, one of the presidents of Kirtland camp, 93; preaches in Kirtland camp, 101, 123; attends funeral of William Tenney, 131; narrative of massacre at Haun's Mills, 183-6. 
47708	----	BIOGRAPHY AND FAMILY RECORD OF LORENZO SNOW, One of the Twelve Apostles of the Church of Jesus Christ of Latter-Day Saints. Written and Compiled by his Sister, Eliza R. Snow Smith. "I know him, that he will command his children after him, and they shall keep the word of the Lord, to do justice and judgment." "If you wish to go where God is, you must be like God--possessing the principles which God possesses."--Joseph Smith. Salt Lake City, Utah, Deseret News Company, Printers. 1884. Preface. This Biography and Autobiography of my brother, Lorenzo Snow, has been written as a tribute of sisterly affection for him; and as a token of sincere respect to his family. It is designed to be handed down in lineal descent, from generation to generation--to be preserved as a family Memorial. In adapting it to this purpose, both in the matter originated, and in that compiled, the writer has varied materially from the usual course of biographers. That it may constitute a historical point to which my brother's posterity, to the latest generations, who shall honor the Gospel of the Son of God, may trace their origin in the Church of Jesus Christ of Latter-day Saints, and find a record of their illustrious ancestor--his wives, children and grandchildren--a full genealogical record is inserted. That his descendants may profit by his instructions, selections from his letters and discourses are copied into this work; we also have inscribed missionary sketches of some of his sons and sons-in-law. E. R. S. S. Contents. CHAPTER I. Lorenzo Snow's Birth and Parentage.--Parents settled in Ohio.--Hardships and Privations.--Their Hospitality.--Lorenzo's early Characteristics.--Fondness for Books.--Military Aims.--Change in Pursuits.--Starts for Oberlin College.--Falls in Company with David W. Patten.--Conversation.--In College.--Eliza Embraces the Gospel.--Moves to Kirtland.--How she obtained a House and Lot.--Lorenzo in College.--Investigates.--Is disgusted.--Writes to Eliza.--Her Invitation.--He accepts and comes to Kirtland.--Studies Hebrew.--Is Baptized.--How he receives the Holy Ghost. CHAPTER II. A Blessing Meeting.--Lorenzo's Opinion of the Patriarch.--The Patriarch's Marvelous Prediction.--Lorenzo is Puzzled.--Explained to him by Revelation.--Lorenzo in Kirtland.--Fast-day Meetings.--Outpouring of the Spirit.--Gifts Manifested.--Lorenzo's First Speech from the Pulpit.--Description of the Temple.--Fast Meetings.--A Striking Incident.--Effect of the Meetings on Lorenzo's Mind.--Wants to Preach.--Is Ordained an Elder. CHAPTER III. My Brother started on Mission.--Without Purse or Scrip.--Hard work to Beg.--Affectionate Aunt.--First Meeting in Medina County, Ohio.--Baptisms.--Preaches in Court House.--Ludicrous Anecdote.--Visits Relatives.--Preaches to Schoolmates.--Baptizes some of them. CHAPTER IV. A change--Great Apostacy.--Disaffection creeps into every Quorum.--Pride and speculation.--Apostates claim the Temple.--Warren Parrish a ringleader.--A fearful, terrible scene in the Temple.--The scene described.--What occurred the next Day.--Very interesting Court scene.--John Boynton portrayed.--Joseph and Sidney flee for their lives.--Father Smith served with State's Warrant.--How he escaped.--Luke Johnson befriends him.--Luke's death. CHAPTER V. Leave Kirtland.--Grand Entertainment.--A noble Woman.--Lorenzo drives one Team.--He is very Sick.--Arrive in Far West, Missouri.--Elder Rigdon's Kindness.--Dr. Avord's Meanness.--His Nurse, Nightwatcher and Doctor.--An Incident.--Arrive in Adam-ondi-Ahman.--Lorenzo takes his Gun and goes out to Hunt.--A new Train of Reflections.--Hunting for Sport.--The old Settlers.--Their Antagonism.--Preparation for Defense.--False Alarm explained. CHAPTER VI. Wants to go on Mission.--Elder Butterfield wishes to accompany him.--They go.--Arrive in Far West on the second day.--Father Smith blesses Lorenzo.--Blindness of Thomas B. Marsh.--Leave Far West.--Meet a camp of Brethren at the Missouri River.--Construct a craft.--Started in snow storm down the river.--Perilous times.--Narrow escapes.--A savage band.--Make their escape.--Find camping place in peace.--Leave the boat and travel on foot.--Get lodging at the house of a Mobocrat.--Mobocratic narrative.--A Campbellite Preacher's Politeness.--Courtesy of a Methodist Preacher.--A crowded house.--A Donation just in time.--Saved from a Mob by his pocket Bible.--Other Mobocrats foiled. CHAPTER VII. Leaves Kentucky.--Travels on foot five hundred miles.--Reaches his friends in Ohio.--Through fatigue and exposure, is very sick.--Receives kind attention.--Traveled and preached.--Taught school.--Great effort, and great success.--A thrilling narrative.--Arrives in Nauvoo.--The Father and Family in LaHarpe. CHAPTER VIII. In Di-Ahman.--Our father's purchases.--Friendliness of the "old settlers."--A spirit of hostility prevalent.--Millers would not grind our wheat.--Grating corn for our bread.--How we cooked the grated meal.--A strange move; the old settlers abscond.--Their reports in the surrounding country.--The Military quells the uprising.--A horse mill in operation.--Mobs arouse with increased force.--Government sends Militia.--They are set to guard the Saints, who are ordered to leave the county within ten days.--The halfway house.--Food frozen.--How we ate supper.--Sleepless and jolly.--Arrive in Far West.--Seven miles out.--Move to Illinois.--To Warren County.--To LaHarpe.--To Nauvoo. CHAPTER IX. Called on mission to England.--Extraordinary communication.--Calls on families of the Twelve.--In Ohio.--Borrows money.--On board a sailing vessel.--In Liverpool.--Writes to his aunt.--Why he is there.--How he came there.--Crossing the ocean.--Terrific storms.--An ocean storm scene.--The calm.--Gratitude.--Arrives in Liverpool.--Manchester.--Birmingham. CHAPTER X. Writes from Birmingham.--Church numbers Sixteen.--Conference in London.--Lorenzo appointed to preside over the London Conference.--Confirmed in Manchester.--Nine of the Twelve present.--Established a Branch in Wolverhampton.--Ordained William Henshaw.--Sent him to Wales.--William Henshaw did a good work, but "died as a fool dieth."--An encounter with Evil Spirits.--Lorenzo gets the Victory.--An Apostacy succeeds.--April 6th, Conference in Manchester.--Nine of the Twelve present.--Branches represented.--Officers set apart.--A cake for the Twelve.--The cake distributed.--A joyful time.--Orson Hyde speaks.--Joseph Fielding speaks--P. P. Pratt composes verses.--Brigham Young and William Miller sing.--President B. Young dismisses.--Poem addressed to L. Snow. CHAPTER XI. Brother Snow writes to Elder Pratt.--Baptisms.--A hint to the wise.--Caution and instruction.--Writes to the _Star_.--Increase in the Church in London.--Good word for Bedford.--Baptisms.--To Elder Pratt.--Sad news.--Sister Morgan's Death.--Her faithfulness and benevolence.--Her triumphant departure.--Her Husband is comforted.--Conference.--Lorenzo informs how subscriptions are obtained.--Singing in Tongues.--L. appointed First Counselor.--P. P. Pratt speaks.--Stanza.--Queen Victoria.--Presentation of the Book of Mormon to Her Majesty and the Prince Consort. CHAPTER XII. Brother Snow's Mission terminates.--Reports four hundred Members in the London Conference.--Is appointed to take charge of two hundred and fifty Saints _en route_ to Nauvoo.--Embarks on the "Swanton."--The Steward's sickness.--Grows worse and worse.--Is given up, and nearly dead.--Sister Martin insists with the Captain.--Is repulsed, and again asks that Elder Snow may administer to the Steward.--She obtains consent.--The man is healed.--Baptisms in New Orleans.--The Company reaches Nauvoo.--Great Reception.--Waving of Handkerchiefs.--The Prophet present.--Reminiscences.--My joy in meeting Lorenzo.--How we associated.--Appeal to my Husband.--Their Interview.--The Result. CHAPTER XIII. Plural Marriage.--It tries the Prophet.--God commands, and he must obey.--Interview on the bank of the river.--The Prophet's words.--Gives Lorenzo a precious promise.--Lorenzo and myself visit our Parents, and return.--Lorenzo goes to Ohio.--Where he finds me on his return.--Close of 1843.--A social gathering.--Extract from Lorenzo's speech.--He organizes a company.--The General's compliment.--Lorenzo's experience in an unfortunate school.--Makes a success.--Mobbing at Lima. CHAPTER XIV. The Prophet instructs the Twelve.--They appoint a Delegation to seek a location for the Saints.--Lorenzo notified to be in readiness.--Change intervenes.--An unprecedented apostacy.--Joseph Smith's correspondence.--Calls for an expression from candidates for the Presidency.--Copy of Appeal.--Disgusted with their responses.--Offers himself as candidate.--Elders electioneer.--How Lorenzo succeeds.--Terrible news.--Assassination.--Mournful Elegy.--Meeting mobocrats. CHAPTER XV. Lorenzo a Bachelor.--The Prophet instructs him.--He changes tactics.--Marries.--Wives and Endowments.--In the Temple.--Wrath of our Enemies.--Expulsion of the Saints.--Cross the Mississippi River.--Intensely cold.--Snow storm.--Outfit.--Camp organized.--Moves forward.--Song No. 1.--Song No. 2. CHAPTER XVI. Garden Grove.--Pisgah.--Severe sickness.--Death of Elder Huntington.--Lorenzo called to preside.--Condition of the Saints.--A dilemma.--Lorenzo's policy.--How he succeeded.--A ludicrous and enjoyable entertainment.--Births.--Death.--Life incidents.--President Young's call.--Appointments.--Another wife.--Arrives in the Valley.--Ordained into the Quorum of the Twelve.--Builds a log house. CHAPTER XVII. The first celebration.--Lorenzo chairman of committee.--Description of Escort.--Moves from Bowery to President Young's.--Receives the Presidency.--Returns to Bowery.--Singing by the way.--Cheers.--Hymn.--Prayer.--Declaration of Independence read.--Speech by Silver Greys.--Ode sung by Silver Greys.--Shout of hosanna.--March to the dinner tables.--A rich feast.--Thousands of the Saints partake.--Gentiles _en route_ to California, partake.--Scores of Indians partake.--Grandeur in Simplicity.--Gratitude to God. CHAPTER XVIII. The Brethren covenant to help the poor out from Nauvoo.--Lorenzo called to obtain means.--The poverty and liberality of the Saints.--One offers his only cow.--Anecdote of Captain Brown.--Called on a mission to Italy.--Increase of family.--Weight of responsibility.--No time for preparation.--Company organized.--Letter to his Sister.--The Journey.--Wonderful manifestations of the hand of God.--Nauvoo.--Carthage.--Arrival in Liverpool.--Meets the brethren. CHAPTER XIX. The Editor's reflections.--The responsibility of Lorenzo's Mission.--His trust in God.--His knowledge that God had called him.--Commendable characteristics.--How they are strengthened.--He writes to F. D. Richards.--Describes Genoa.--Armed men.--Priests.--Meets an acquaintance.--Curious interview.--Reflections.--Sympathy for the people.--Door opening for the Gospel in Piedmont.--Encouraging prospects. CHAPTER XX. Writes to President Young.--The Waldenses.--Incidents.--Calls Elder Stenhouse.--Cathedral of St. Lorenzo.--Sends two Elders to Piedmont.--Describes the Country.--Published "The Voice of Joseph."--Miraculous healing.--Sends for Elder Woodard.--Organization of the Church.--Prayer.--Officers chosen.--Mount Brigham.--Rock of Prophecy.--Testimony of an Englishman.--Invited by a Priest.--First Baptism.--Difficulties to meet.--LaTour.--The presence of the Elders only tolerated.--Can lift up his head and rejoice in spite of difficulties. CHAPTER XXI. Joseph Smith.--His anxiety on the subject of religion.--Secret vocal prayer.--A brilliant light envelops him.--Two personages appear.--The Lord speaks to Joseph.--Instructs him.--He has another vision.--Is shown where records are deposited.--Obtains and translates them.--Testimonies of the Witnesses.--Baptisms.--Church organized.--Temple built.--Gifts manifested.--Saints leave Kirtland.--Scenes in Jackson County.--Extreme Suffering.--Expulsion.--Memorial to Congress. CHAPTER XXII. Why the Saints are persecuted.--Persecutions in different ages of the World.--How Jethro came to Moses.--The Saints locate in Illinois.--A short season of peace.--Hostilities resumed.--Perfidy of the Governor of the State.--Assassination.--The Prophet's testimony that his work was finished.--The Saints are driven.--Their journey.--War with the remainder.--Extracts from Epistle.--Peace.--Perpetual Fund.--Labors of the Elders.--Publications.--The work of twenty years.--The power of truth. CHAPTER XXIII. Explanatory note.--Lorenzo writes to Elder Hyde.--Brightness of natural scenery.--Spiritual darkness.--A courageous minister.--Inscription attached to his portrait.--Hymn.--Drudgery.--Expression of gratitude.--A dream.--First Native ordained to preach.--Ordains Elders Woodard and Stenhouse to the High Priesthood.--The former to preside in Italy, the latter in Switzerland.--A Magnificent view.--Reflections. CHAPTER XXIV. Note by Editor.--Elder Woodard writes.--More Baptisms in Italy.--A singular scene.--A successful experiment.--Ten baptized.--Expressions from converts.--The _Millennial Star_ speaks.--Encouraging reports.--Letter from Elder Woodard.--Extract from Elder Stenhouse's letter.--Opposition re-acts.--Good results. CHAPTER XXV. Onward.--No bounds to Brother Snow's mission.--He looks towards India and shapes his plans.--Writes to F. D. Richards.--Expresses his views.--Brother Woodard writes from Italy.--Brother Stenhouse from Switzerland.--Lorenzo visits Wales.--Untimely plaudit.--A Bedlamite night encounter.--Ultimate fate of the hotel and its Landlord. CHAPTER XXVI. Address to the Saints.--Responsibility of those holding the Priesthood.--Eternal prospects.--The best policy in governing.--Priesthood to be honored.--By benefiting others we benefit ourselves.--Must pass through suffering.--Must be pure and humble.--Need patience.--Estimation of F. D. Richards.--His wise policy.--Progress of the mission.--Expression of gratitude.--The Editor speaks.--Lorenzo's courage and faithfulness. CHAPTER XXVII. Editor's reflections.--Lorenzo writes to President Richards.--Completed Translation of the Book of Mormon.--Visits Paris.--Pleasure of meeting Saints.--Condition of the people.--Goes to Geneva.--Degradation of woman.--Meets Elder Stenhouse.--Interesting meetings.--At Lausanne--Professor Reta--Benefit of Elder Taylor's French publications. CHAPTER XXVIII. Editor's note.--Lorenzo writes.--Leaves Geneva.--Over the hills.--Over the Alps.--A heavy snow storm.--Only two passengers in the coach.--Ten horses barely sufficient.--"Houses of Recovery" erected by the government for lost travelers.--Reaches Turin.--Meets Elders Woodard and Toronto.--Interesting "re-union."--Visions.--Healings.--Condition of Italy.--Brother Woodard's course commendable.--The Waldenses. CHAPTER XXIX. Editor's Remarks.--Lorenzo writes from Malta.--Naples.--Across the Mediterranean.--Detention.--Disappointed.--Makes virtue of necessity.--Samuel succeeds his brother.--Lorenzo explains cause of detention.--Revised edition of the "Voice of Joseph."--Prospects in Malta.--Michael and Lucifer represented.--In Gibraltar.--Good news from India.--Extracts.--Elder Willis writes.--One hundred and eighty-nine members.--Ordained two Elders.--More Baptisms. CHAPTER XXX. Closing the Mission.--Elder Jabez Woodard writes.--Leaves Malta.--Elder Obray succeeds him.--A vision related.--Commendatory of Elder Malan.--Extract from Elder Obray's letter.--From Western Hindostan.--Opposition.--What a soldier dared.--The result.--Military oppose Missionaries.--A Branch organized in Poonah.--The "Voice of Joseph," by Elder Lorenzo Snow.--"The Only Way to be Saved" republished.--A remarkable vision. CHAPTER XXXI. Close of Mission.--Bids adieu to the Saints and scenes of his labors.--Poem, in which martial and ecclesiastical labors and honors are contrasted.--Lorenzo returns home.--Chosen Member of Legislature.--President of Council.--Reflections.--Joy and sorrow.--Vision.--A covenant.--Charlotte's death.--Singular manifestation.--A little prattler.--Quandary.--Solution.--Social party.--Storm.--Drenched.--Lorenzo decides to build.--A struggle.--Proves a success. CHAPTER XXXII. Discourse by Elder L. Snow, delivered in the Tabernacle, Salt Lake City.--Blessings proportioned to faith and diligence.--Plainness of the Gospel.--Naaman, the Assyrian.--How the Gospel found us.--The same as that of New Testament.--Power of the Gospel.--Testimony of the Elders.--What Philanthropists tried to do, the Lord has done.--Joseph Smith.--His mission.--Obedience brings knowledge.--Elders honest and brave as the ancients.--Knowledge not confined to our leaders.--Falsehood refuted.--The dishonest will apostatize.--Persecution promised.--The honest will receive the truth.--The Latter-day work will triumph. CHAPTER XXXIII. Polysophical Association.--Lorenzo no one-idea man.--Character of the Association.--Called to write.--Responded.--Speeches from ten to fifteen minutes.--Time fully occupied.--How it was accomplished.--Everything high-toned.--The effect captivating.--Anxiety to become members.--Note by the Editor.--Nationality.--Where is the place of my nativity?--Where is my home?--Not in any European country.--Not even in America.--Not on earth.--Here I am a stranger.--My home, my nationality in the courts of immortality.--Address to parents.--Our mutual aim.--Responsibilities.--Necessity of cultivating children.--What they should be prepared for.--What they are to become. CHAPTER XXXIV. How Lorenzo spent the interval.--His next mission.--Difficulties to be overcome.--Lays out a city.--Description of the premises.--Builds a house.--President Young visits him.--Introduces a precedent.--Description of it.--Succeeded by railroads.--Gift of the Gospel.--The Patriarch's promise.--A sick man.--Faith in Lorenzo's administration.--A handkerchief is sent.--He blesses and dedicates it.--Is taken to the patient.--Placed upon him.--He recovers.--A letter.--In memoriam.--To Elder Porter Squires.--Expressions of gratitude.--Good wishes and blessings. CHAPTER XXXV. Necessity of recreation.--Lorenzo anticipates the need of the people.--Provides a miniature theatre.--How it was managed.--Moves to a new building.--A windstorm.--House blown down.--Everything destroyed.--Discouragement.--President J. Young speaks prophetically.--His prophecy fulfilled.--The Dramatic Association organized.--Lorenzo presides over it.--Bishop McQuarrie speaks.--Relates an incident.--The Social Hall erected.--Its uses.--Concerning circulating medium.--Checks as good as gold.--Within reach of all.--Assessment. CHAPTER XXXVI. Mission to the Sandwich Islands.--Elders called home.--Walter M. Gibson.--Goes to the Sandwich Islands.--His perfidy.--Lorenzo, with other Elders, sent to investigate.--Take Stage.--Arrive at a mining town.--Incident.--New driver.--Favorable impressions.--Sings melodiously.--Swears blasphemously.--Drives furiously.--Perilous predicament.--Other perils.--Arrive at San Francisco.--At Brother Eveleth's.--Take steamer.--Arrive near the landing at Lahaina.--Boat upset.--Lorenzo and the Captain drowned.--Both restored to life.--Rejoicing and thanksgiving. CHAPTER XXXVII. Mission to the Sandwich Islands concluded.--Journey to Lanai.--Mr. Gibson.--Pagan superstitions.--Adopted by Miss Gibson.--Mr. Gibson reverenced by the natives.--His impudence.--Elder J. F. Smith's reply.--Elder Snow's prophecy.--Gibson cut off from Church.--Prophecy fulfilled.--Sermon on the ship.--An earthquake.--Return home.--Interview with President Young. CHAPTER XXXVIII. Lorenzo's gigantic movement.--In accordance with President Young's suggestion.--A social monument.--To be perpetuated.--Letter to Bishop Lunt.--Mercantile and Manufacturing Association.--Effort requisite.--First, Merchandise.--Second, Tannery.--Third, Woolen Factory.--Fourth, Dairy.--Fifth, a Horn Stock Herd.--Agricultural Department.--Hat Factory.--Between thirty and forty industrial branches.--Furnish employment for all.--Form of checks.--Labor received for capital stock.--Organization of the Association.--Directors.--Council. CHAPTER XXXIX. All was flourishing.--Attaining to independence.--Factory burned.--Sent a chill to Lorenzo's heart.--Instead of discouragement it was proof of the strength of their compact.--Everywhere manifest, even in the Children.--Union could not be broken.--Impregnability of their Order.--_Deseret News_ speaks.--Commendatory.--Sympathy.--Calamity is proof of the strength of the Co-operative system.--Determination to rebuild. CHAPTER XL. Dedication day.--Fourth of July.--Gratitude and thanksgiving.--More than two thousand had suffered loss.--In six months the Factory is rebuilt.--Great rejoicing.--Dedicatory prayer.--Address.--Speeches.--Brigham City M. and M. Association.--A raid.--Railroad contract.--How a village sprang up.--An onslaught.--Confusion ensues.--The Grand Jury issues indictments.--Men drove to jail in a herd.--Great excitement.--Superintendent Dunn speaks.--John Merrill in custody.--Handcuffed.--Chained in jail.--Telegrams from the United States President.--How the Judge received them.--More about Merrill.--Left unguarded and unacquitted.--About the mill.--Dishonesty of Jurors.--Financial loss. CHAPTER XLI. To President F. D. Richards.--Burning of the woolen factory.--In thirty minutes all consumed.--Forebodings that the people would be discouraged.--Fears unfounded.--What was done within six months.--The people superior to the loss.--A raid follows the fire.--An unlawful tax follows the raid.--Statement of losses.--Business curtailed.--Checks canceled.--Eleven industrial departments in operation.--The mercantile flourishing.--Confidence preserved. CHAPTER XLII. Remarks by the Editor.--Lorenzo writes to George Q. Cannon.--Makes suggestions concerning the illegal assessment.--Letter two.--What Lawyer Sutherland says.--Letter three.--A description of Scrip.--How used.--Affidavits.--Correspondence.--Joseph F. Smith writes.--Lorenzo responds. CHAPTER XLIII. Stake Conference in Brigham City.--President B. Young expected.--Preparations made.--Flags hoisted.--Conference in Bowery.--Box Elder Stake re-organized.--Lorenzo calls the officers of the United Order together.--Nominate officers.--All are accepted.--O. G. Snow to preside.--President Young's fatherly counsel and blessing. CHAPTER XLIV. Oliver G. Snow speaks.--His maiden speech.--Performs a good deed.--Called to go to assist the emigration.--Encounter with Indians.--Mission to England.--Visits New York.--Arrives in Liverpool.--Goes to Manchester.--An incident relative to the death of Dickens.--Oliver attends a sectarian lecture.--Is challenged.--Attempts to respond.--Is repulsed.--The priest is disgraced and forsaken.--A visit to Scotland.--Descriptions.--Return to England.--Incomprehensible dialect.--Released.--Home again.--Ordained member of High Council.--Marries.--Mission to the States.--Visits Oberlin.--Ludicrous incident.--Visits his grandmother.--Preaches her funeral sermon.--At home appointed President of Box Elder Stake. CHAPTER XLV. Discourse by Elder Lorenzo Snow, delivered in the Tabernacle, Salt Lake City, January 14, 1872.--Progression.--The Fatherhood of God.--The perfect man.--The gifts of the Spirit.--His testimony. CHAPTER XLVI. Lorenzo's birthday.--A surprise.--His escort.--Enthusiastically greeted.--Address.--He responds.--Singing "Grandfather's Clock."--A hair picture presented.--Recitation by the children.--Autograph album presented.--Tables loaded with luxuries.--Dinner.--Singing.--Lorenzo makes a speech.--Parting Hymn.--Dismissal. CHAPTER XLVII. George F. Gibbs.--His parents receive the Gospel.--His early youth.--Employed in a printing establishment.--How he stood with his associates.--Had to fight his way to maintain his integrity.--Honored the Word of Wisdom.--Drew a prize.--Was highly honored.--Chosen for out-door preaching.--Compliments his mother.--Leaves home for Liverpool.--Clerk and book-keeper in Liverpool Office.--Emigrates to America.--In President B. Young's Office.--Goes to Liverpool Office.--Works there three years.--Home again.--Anecdote.--Masters Phonography.--Has been and now is Church Reporter. CHAPTER XLVIII. M. D. Rosenbaum leaves his native country.--In San Francisco.--Goes to Carson.--A voice speaks to him.--Goes to Salt Lake.--At Elder Neibaur's.--Baptized.--Called on mission to Germany.--In Berlin.--Attends meeting.--Is arrested.--Tried and sentenced.--Banished.--Returns home.--F. H. Snow appointed to a mission.--Reflections.--Strangers marvel.--What an affrighted Catholic said.--The captain of the steamer replies.--An incident.--Tired and hungry.--Why he goes to bed supperless.--A retort.--What a priest did.--The Channel Islands.--Released and returns home.--Expression of gratitude. CHAPTER XLIX. Discourse by Elder Lorenzo Snow, delivered in a meeting of the St. George Stake of Zion, in the Temple, April 5th, 1877; reported by George F. Gibbs.--Necessity for effort.--What the Lord said to Oliver Cowdery.--Regulation of temporal affairs.--Consecration and stewardship.--Preparation for building in Jackson County.--The United Order.--Plural marriage.--Responsibility of Presidents.--How confidence is created.--The necessity of its cultivation.--Desires for the future. CHAPTER L. Elijah Box says his parents embraced the Gospel in England.--Came to Nauvoo.--Elijah born in a turbulent time.--Moves to St. Louis.--To the Bluffs.--To the Valley.--Storm described.--Moves to Brigham City.--Struggle for an education.--How it is obtained.--Called on mission.--A great contrast in Liverpool.--Visits relatives.--In London meets with the Palestine tourists.--How poor Saints manage their Sunday clothing.--An incident.--Closes mission.--In charge of a company of Saints, leaves England.--Reflections.--Reaches home.--Engaged in teaching.--Presides over Improvement Associations.--Counselor to Stake President. CHAPTER LI. George Dunford.--When in his teens wants to earn living.--Decides on going to sea.--Leaves home without a shilling.--Applies to the Admiral of the British Navy.--Sent to Rio Janeiro.--Officiates as steward for the officers.--The brig Curlew ordered to England.--How he saved his means.--Returns home with plenty of money.--Meets with an Elder.--Convinced of the truth of the Gospel, and is baptized.--Ordained Elder, presides over two branches.--Emigrates to America.--Presides over the St. Louis branch.--In mercantile business.--Goes to California, St. Louis, and settles in Salt Lake City.--Appointed Bishop of Malad Valley, including six settlements.--After nearly three years, is released.--Expression of fatherly feeling. CHAPTER LII. From the _Deseret News._--A re-union.--A dinner.--Speeches.--Songs.--Expressions of love and union.--Judge Burt reads a lengthy presentation address.--The editor comments.--The address.--Presents gold watch and chain to Lorenzo.--A testimonial of love, respect and confidence. CHAPTER LIII. Chester Loveland a modern Ajax.--Drives the Sheriff and his posse.--Holds a mobocratic jury.--Brings them to terms.--Captain in "Nauvoo Legion."--Comes to Utah.--Goes to Carson.--A scene of suffering.--Commissioned Probate Judge.--Is left to preside.--Mission to the States.--John A. McAllister called on mission to Europe.--Interesting time on the steamer.--Why the "Mormons" were driven from Nauvoo.--Is sent to the Orkney Islands.--Stops at his uncle's in Glasgow.--Missionary labors.--In Dundee and Newcastle-on-Tyne.--Visits London.--Returns home.--Is elected County Recorder. CHAPTER LIV. Discourse by Apostle Lorenzo Snow at the General Conference, Salt Lake City, April 7, 1882, Reported by George F. Gibbs.--Reference to Moses and ancient Israel.--Distrusting results the effect of ignorance.--Latter-day Saints have more faith.--No such thing as standing still.--Move on, trusting in God, the watchword.--Persecutions of the Latter-day Saints.--Move on and work on.--If we do our part, God will do His.--How the Lord overruled in our coming to the mountains.--Plural marriage.--Good resulting from the Edmunds bill.--The great worth of the Gospel.--Move on, move on. CHAPTER LV. Eli H. Peirce.--Called on a mission.--Thoughtless of religion.--Taken by surprise.--Throws aside pipe and novel.--What his associates said.--What Moses Thatcher did.--Eli starts forthwith.--In New York.--To the coal regions, Pennsylvania.--Great success.--A testimonial.--Baptizes and administers to sick.--The power of God attends.--Organizes branches.--Heavenly messenger appears.--Release.--A second mission.--On the frontier.--Baptized a Sioux.--From _Deseret News_.--A third mission.--With B. Morris Young.--Meets with success.--Opposition.--Close of mission.--Happy expression. CHAPTER LVI. Alphonso Snow.--Letter from President Taylor.--Called on mission.--In Tennessee.--Strange dialect.--Travels and preaches.--Organizes a Branch.--Opposition.--Ordered to leave.--A dastardly letter.--Opposition promotes good.--Professors of religion the persecutors.--What a Deacon said.--Presides over a Conference.--In Georgia.--Alphonso released.--Visits relatives. CHAPTER LVII. Introductory.--Letter from Lorenzo's son-in-law on the Sandwich Islands.--The weather.--Cane crop.--Five hundred and forty-nine baptisms.--King David Kalakauna is coming to visit the Saints.--Great preparations for his reception.--Houses decorated.--Inscriptions.--Breakfast is waiting.--The steamer comes.--The King is escorted between two files of men, women and children.--Cheers.--Introductions.--Breakfast, then to the meeting house.--Reception.--Singing choirs.--Dedication prayer by President Partridge.--The King speaks approvingly of the Saints.--Meeting adjourned.--A "big feast" prepared by the natives.--What composed of.--How the King was seated.--How he ate.--How they all, numbering one thousand, ate.--The King escorted to the steamer.--A national custom.--Splendid conference.--Number of the Saints. CHAPTER LVIII. Expression of appreciation creditable.--Lorenzo speaks of his wives.--Their nobility.--How he made choice of them.--His earthly prospects.--How they accepted the position.--The Editor explains.--They prove superior to circumstances of trial and hardships.--Are comfortably situated.--Step forth as mothers in Israel.--Their positions.--Questions to the defamers of Latter-day Saint women.--Lorenzo's independence of character.--Where credit is due.--Wife-missions.--Success attributed to God.--Testimonials of love and respect. CHAPTER LIX. Start for Fort Hall Agency.--Meeting in Portage.--In Malad.--Reach the Reservation.--Meet Indians.--Pitched tent.--With two Bishops Lorenzo visits the agent.--Describes Mr. Cook.--Lorenzo asks the privilege of preaching to the Indians.--Prevarication.--An incident.--A discussion.--Mr. Cook says nothing so much needed as a farmer.--Brother Snow proposes to furnish one.--Mr. Cook will not accept.--Grows uneasy and will not have preaching.--A grave responsibility.--Mr. Cook shoulders it.--The school teacher enters and "brothers" Mr. Cook.--The brethren start for camp.--Meet Indians.--Visit school.--Little Chief, wife and daughter. CHAPTER LX. In Bannock Valley.--Happy meeting with Indians.--What Lorenzo said to them.--Lamanite Elders speak.--All shake hands.--Lorenzo describes the Agency.--What the Secretary of the Interior says.--A comparison between the two colonies.--The one at Washakie.--How located.--Sunday School.--Meeting exercises.--How Lamanites are taught.--How presided over.--Their Co-operative Store and Sheep Herd.--White families.--A re-action.--An Adage.--The United States Supreme Court decides.--Telegrams to Hon. L. Snow. CHAPTER LXI. Circular to the heads of families.--Names of Committees.--Exercises for Wednesday, a. m.--Wednesday, p. m.--Thursday, p. m.--Friday, p. m.--Prompt attendance.--Letter from H. A. Hendrickson.--Extracts from eastern communications.--Weather propitious.--Children amused.--The hall.--How occupied.--Invited guests.--Table scenes.--Bachelor group.--The Re-union indescribable.--Article from _Deseret News_, by C. W. Penrose. CHAPTER LXII. Our father's birthday.--Prose address by F. H. Snow.--Poem by M. D. Rosenbaum.--Prose address by G. F. Gibbs.--Poem by O. W. Snow.--Prose address by A. H. Snow.--Poem by E. R. S. Smith.--Closing address by Lorenzo Snow. CHAPTER LXIII. Births and deaths of our parents.--Their children.--Genealogies of Lorenzo's wives, children, grandchildren, sons-in-law and daughters-in-law.--Mary Adaline's children by her first husband. LETTER I. National Monument.--Its construction.--One hundred and eighty marble statues.--Lofty spire set with thousands of gems.--Embossed globe.--Statue of Prince Albert.--Tower of London.--Queen Elizabeth's Armory.--Torture rooms.--Ann Boleyn.--Earl of Essex.--Lady Jane Grey.--Executioner's axe.--Instruments of torture. LETTER II. At Haarlem.--Two thousand people executed.--Wonderful organ.--A Dutch wedding.--Amsterdam.--A city on piles.--Formidable army of worms.--One hundred islands and two hundred and eighty bridges.--Palace on piles.--Diamond cutting.--Charitable institutions.--Antwerp.--Notre Dame.--Masterpiece of Rubens.--Royal Palace.--Brussels.--St. Nicholas.--Singular marriage.--Royal Theatre.--National Palace. LETTER III. Paris.--Visit to Versailles.--Bois de Boulogne.--St. Cloud.--Attend the National Assembly.--French glory.--Interview with the President of the French Republic.--Paris _Register_ speaks of the Party. LETTER IV. From Paris to Lyons.--Burgundy and its wines.--Famous towns.--Lyons and its silk industries.--Weaving portraits.--Ampitheatre eighteen hundred years old.--Olive plantations and vineyards.--At Venice.--Genoa.--Statue of Columbus.--The cathedral of St. Lorenzo.--Chain that bound John the Baptist.--Turin.--Milan.--Cathedral of our blessed Lady, the grandest religious edifice in the world.--Attend high mass.--Arrive in Venice, the City of Waters. LETTER V. Rome and its population.--The seven hills.--Excavations by the Government.--The Forum.--Antony and Julius Caesar.--Where Virginius stabbed his daughter.--Famous obelisks.--Temple of Venus.--The Tarpeian Rock.--St. Peter's.--Call on the American minister.--The Vatican.--Michael Angelo.--Paul III.--Appian Way.--Seneca.--Baths.--Footprints of the Savior.--Naples.--Mount Vesuvius. LETTER VI. Naples.--Beggars.--Pompeii.--Earthquakes.--Herculanaeum.--Museum.--"Secret Cabinet."--Ascent of Vesuvius.--Pliny the Elder.--From Naples to Brindisi.--Hardworking women.--Corfu.--Religious service in a Greek cathedral.--Take steamer for Alexandria.--Egypt.--Turkish mosques.--Copts.--Mohammedan schools.--Male and Female attire.--Dervish worship.--Suez.--Red Sea. LETTER VII. Jaffa.--Traveling arrangement.--Place where the Ark was built.--House of Simon the Tanner.--Mohammedan funeral ceremony.--Plains of Sharon.--A night in the desert.--Battlefield of David and Goliath.--Rose of Sharon.--Mount Zion.--Mount of Olives.--Jerusalem.--Rachel's Tomb.--Solomon's Pools.--Church of the Nativity.--Studio of St. Jerome.--Shepherds' field.--Jordan River.--Dead Sea. LETTER VIII. Jordan River.--Sacred localities.--Fountain of Elisha.--Brook Cherith.--Plains of Jericho.--Bethany.--Residence of Mary and Martha.--Tomb of Lazarus.--Garden of Gethsemane.--Hill of evil counsel.--Mizpah.--Valley of Jehoshaphat.--Absalom's Pillar.--Mosque of Omar.--Solomon's Temple.--Mount Moriah.--Worship of Moloch.--Place of Lamentation. LETTER IX. At Athens.--Plains of Attica.--Hill of Mars.--Galilee.--Scriptural reminiscences.--Fountain of Dan.--Cesarea Philippi.--Damascus.--An unfortunate Architect. LETTER X. Famous Scripture locality.--Village of robbers.--Battlefield of Palestine.--Mounts Tabor and Hermon.--Nazareth.--The Holy Grotto.--Table of Christ.--Arab plows.--Cana of Galilee.--Arab school.--Sea of Galilee.--Tiberias.--Bedouin spinsters.--Residence of Mary Magdalene.--Serenaded by Bedouins.--Backsheesh. LETTER XI. The Stone of Unction.--The Holy Sepulchre.--The Chapel of the Angel.--Hill of Calvary.--The hole in which the Cross was planted.--House of Pilate.--"Behold the Man!"--The true Cross.--A terrible Massacre.--Turkish Guards.--Christianity despised by Jews and Mohammedans.--Farewell to Jerusalem.--Gala day.--Arab Agriculture.--Shechem.--Ferocious People.--The Olive.--Samaria. LETTER XII. Beyrout.--Protestant college and schools.--Embark for Constantinople.--Island of Cyprus.--Mount Olympus.--Sea of Marmora.--Arrival at the Turkish Metropolis.--Greek Independence Day.--At Athens.--Classical ruins.--Peculiar Greek customs.--Funeral ceremony. LETTER XIII. Munich.--Visit to a Royal Palace.--Statue of Bavaria.--Imperial Wedding.--Vienna.--The Arsenal.--Summer Palace.--The Great Exhibition.--Berlin.--Royal Palace.--Banquet Hall.--Monuments.--U. S. Minister.--Parliament.--Soldiers.--Moral condition of Berlin.--Hamburg.--In London. LETTER XIV. At St. Louis.--Fine scenery.--Visit relatives.--Poem.--Obtain genealogies.--Acknowledgment. LETTER XV. Home again.--Reception by friends. Chapter I. Lorenzo Snow's Birth and Parentage--Parents settled in Ohio.--Hardships and Privations.--Their Hospitality.--Lorenzo's early Characteristics.--Fondness for Books.--Military Aims.--Change in Pursuits.--Starts for Oberlin College.--Falls in Company with David W. Patten.--Conversation.--In College.--Eliza Embraces the Gospel.--Moves to Kirtland.--How she obtained a House and Lot.--Lorenzo in College.--Investigates.--Is disgusted.--Writes to Eliza.--Her Invitation.--He accepts and comes to Kirtland.--Studies Hebrew.--Is Baptized.--How he receives the Holy Ghost. Lorenzo Snow, son of Oliver and Rosetta L. Pettibone Snow, was born April 3, 1814, in Mantua, Portage County, Ohio. Our father was a native of Massachusetts, our mother of Connecticut, and were descendants of the genuine Puritan stock--those who fled from religious persecution in the "old world," and landed on Plymouth Rock, of historic celebrity. Early in the settlement of that portion of country now known as the Middle States, our parents, with their family, consisting of two daughters, Leonora Abigail, and Eliza Roxcy, (the writer of this history,) left the home of their youth, and moved to what was at that period considered the extreme West, or, as it was sometimes styled, "the jumping off place," and settled in Mantua, Portage County, Ohio, making the eleventh family in the township. There two daughters and three sons were added to the family, to wit: Amanda Percy, Melissa, Lorenzo, Lucius Augustus, and Samuel Pearce. Many times, and with intense interest, have their children listened to recitals of the hardships our parents encountered, and the privations they endured in that new and heavily timbered country, so very forbidding when compared with the beautiful prairie landscapes of the West. But as true and worthy representatives of our noble ancestors, our parents were proof against discouragement, surmounted every difficulty, and through the blessing of God on their efforts, created for themselves and their children an enviable home. In their religious faith our parents were by profession Baptists, but not of the rigid, iron-bedstead order; their house was a resort for the good and intelligent of all denominations, and their hospitality was proverbial. Thus, as their children grew up they had ample opportunities for forming acquaintances with the erudite of all religious persuasions. Without the least shadow of vanity we can truly say of our parents, their integrity was unimpeachable, and they were trustworthy in all the social relations and business transactions of life; and carefully trained their children to habits of industry, economy, and strict morality, and extended to them the best facilities for scholastic education the country at that time afforded. Although a farmer by occupation, father was much abroad on public business, and Lorenzo, being the eldest of the three brothers, was left in charge, and early in life became accustomed to responsibilities, which he discharged with scrupulous punctuality and that inflexibility of purpose which ensures success; and from early childhood exhibited the energy and decision of character which have marked his progress in subsequent life. An unseen hand evidently was guiding him, for in his boyhood he was energetically, yet unconsciously, preparing for the position in life he was destined to occupy. Ever a student, at home as well as in school, (most of his schooling after his twelfth year was during the winter terms,) his book was his constant companion when disengaged from filial duties; and when sought by his associates, "_hid up with his book_" became proverbial. With the exception of one term in a High School in Ravenna, Ohio, also a special term of tuition under a Hebrew professor, he completed his scholastic training in Oberlin College, which at that time was exclusively a Presbyterian institution. Through the solicitation of an intimate friend, connected with the college, he was induced to enter, and through whose influence, as a special favor, he was admitted. Although religiously trained from infancy, up to this time my brother had devoted little or no attention to the subject of religion, at least not sufficiently to decide in preference of any particular sect. In the progress of his development, his ambition strongly led in the direction of military distinction, so much so, that, watching with a sisterly, jealous eye, the steps one by one, by which he gained promotion in the military road to honor, I feared lest in the course of human events his path might lead to the battle field, and his earthly career prematurely close on a gory bed. I frequently plead, entreated, and at times exhausted my stock of persuasion, but without effect. At length he must have a first class military suit, and no one could make it so precisely to his liking as his sister; she had made his "freedom suit" (at the time referred to he had passed his twenty-first year), which every one admired--it fitted him exactly, and now this most important of all mortal habiliments should be entrusted to no other. I made the suit--it was beautiful, magnificent, and my brother donned it with as much, if not of military pride, of self-satisfaction as ever Napoleon won a battle, but it proved of short duration, for he soon felt that his ambition could not be satisfied without a collegiate education. Determined on this, he laid his military ambition on the altar, disposed of his paternal inheritance, and started for Oberlin. His classical purpose was very satisfactory to my views--forming a permanent quietus to my imaginary forebodings. On his way to Oberlin, my brother accidentally fell in company with David W. Patten, an incident to which he frequently refers as one of those seemingly trivial occurrences in human life which leave an indelible trace. This gentleman was an early champion of the fulness of the Gospel as taught by Jesus and His Apostles in the meridian of time, and revealed in our own day through the Prophet Joseph Smith; to which cause Elder Patten fell a martyr on the 24th of October, 1838, in Missouri, during the terrible scenes of persecution through which the Latter-day Saints passed in that State. He possessed a mind of deep thought and rich intelligence. In conversation with him, my brother was much impressed with the depth and beauty of the philosophical reasoning with which this inspired Elder seemed perfectly familiar, as he descanted on the condition of the human family in connection with the sayings of the ancient Prophets, as recorded in the Scriptures--the dealings with, and the purposes of God in relation to His children on the earth. From that time a new field, with a new train of reflections, was open to my brother's mind, the impress of which has never been erased. We will now leave the subject of these sketches, in Oberlin, clubbed with three or four of his classmates, alternately cooking their meals and pursuing their studies with combined energies, while we digress in order to form a connecting link in our narrative. Having been thoroughly convinced of the authenticity of the Gospel in its purity as revealed through Joseph Smith, I was baptized on the fifth of April, 1835, and in the autumn of the same year, left my father's house and united my interest with the Latter-day Saints in Kirtland, Ohio. Soon after my arrival, I sent for the "Building Committee of the Kirtland Temple," and, on my asking them if they would like a little money, they replied that they had a payment to make soon, and did not know where the means was coming from. I do not recollect how much I gave them; however, it was sufficient to cover the present liability of the committee, who felt greatly relieved, and proposed to send me their note of hand for the amount. I told them that I did not want a note--they were welcome to the money: however, they sent the note, and some time after wished me to accept a house and lot--thus redeeming their note. The lot was a very valuable one--situated near the Temple, with fruit trees--an excellent spring of water, and a house that accommodated two families. It was truly an enviable situation, and, although I was teaching the Prophet's family school, and had my home with them, my eldest sister, a widow with two children, wanted a home in Kirtland, and I rented one part of the house while she occupied the other. In all this, the hand of God was too plainly visible to be mistaken, as will be manifest in the following events. Now to our narrative: So intimately was my brother associated while in college, with professors and students, that he became thoroughly acquainted with the profession and the practice of the denomination by which that popular institution was controlled; and, although he cherished very friendly regards for the people, he was unfavorably impressed with their system of religion. A short time before leaving Oberlin, he wrote, asking me many questions concerning revealed religion, at the same time saying, "_If there is nothing better than is to be found here in Oberlin College, good bye to all religions_." I answered his questions, and knowing he intended crowning his studies with a thorough knowledge of Hebrew, invited him to come to Kirtland at the close of his term in Oberlin, as a school was soon to commence there, under the tuition of an able Hebrew professor, for the sole study of that language. Accordingly he came, but not with the most distant idea of embracing the faith of the Latter-day Saints, of which were most of the Hebrew students, with whom, including Apostles and the Prophet Joseph, he became familiarly associated; and while he studied the dead language of the ancient Hebrews, his mind also drank in, and his heart became imbued with the living faith of the everlasting Gospel--"the faith once delivered to the" ancient "saints," and not many weeks passed after his arrival, before he was baptized into the Church of Jesus Christ of Latter-day Saints. What a marvelous change crossed the path of the young aspirant! This one act of stepping into the waters of baptism, with its accompanying ordinance of the laying on of hands for the reception of the Holy Ghost, by authorized administrators, opened up a new world before him. He now sees with a changed and vastly enlarged vision--having been invested with an additional, a sixth sense, a sense which comprehends the things of God--which penetrates into futurity and estimates eternal values. How wonderfully changed all his youthful aims! How suddenly they sink into insignificance! How extended the sphere of his youthful anticipations! How glorious--how exalted the motive power, the incentive that now prompts his youthful ambition! Instead of earthly military renown, he now enters the arena for championship with the armies of heaven--the achievements of the Gods, crowned with the laurels of eternity, everlasting glory, honor and eternal lives. Not to be armed with carnal weapons, and to be decked with glittering badges and costly equipage, to march forth in the pomp and pride of battle array, for the shedding of human blood: but to go "forth without purse or scrip," clothed in the power of the Gospel of the Son of God, wielding the sword of the Spirit of the Almighty, he now takes the field to battle with the powers of darkness, priestcraft, superstition, and wickedness, until the kingdoms of this world shall become the kingdom of our Lord and Savior Jesus Christ. In my brother's journal I find the following incidents recorded by himself: I was baptized by Elder John Boynton, then one of the Twelve Apostles, June, 1836, in Kirtland, Ohio. Previous to accepting the ordinance of baptism, in my investigations of the principles taught by the Latter-day Saints, which I proved, by comparison, to be the same as those mentioned in the New Testament taught by Christ and His Apostles, I was thoroughly convinced that obedience to those principles would impart miraculous powers, manifestations and revelations. With sanguine expectation of this result, I received baptism and the ordinance of laying on of hands by one who professed to have divine authority; and, having thus yielded obedience to these ordinances, I was in constant expectation of the fulfilment of the promise of the reception of the Holy Ghost. The manifestation did not immediately follow my baptism, as I had expected, but, although the time was deferred, when I did receive it, its realization was more perfect, tangible and miraculous than even my strongest hopes had led me to anticipate. Some two or three weeks after I was baptized, one day while engaged in my studies, I began to reflect upon the fact that I had not obtained a _knowledge_ of the truth of the work--that I had not realized the fulfillment of the promise "he that doeth my will shall know of the doctrine," and I began to feel very uneasy. I laid aside my books, left the house, and wandered around through the fields under the oppressive influence of a gloomy, disconsolate spirit, while an indescribable cloud of darkness seemed to envelop me. I had been accustomed, at the close of the day, to retire for secret prayer, to a grove a short distance from my lodgings, but at this time I felt no inclination to do so. The spirit of prayer had departed and the heavens seemed like brass over my head. At length, realizing that the usual time had come for secret prayer, I concluded I would not forego my evening service, and, as a matter of formality, knelt as I was in the habit of doing, and in my accustomed retired place, but not feeling as I was wont to feel. I had no sooner opened my lips in an effort to pray, than I heard a sound, just above my head, like the rustling of silken robes, and immediately the Spirit of God descended upon me, completely enveloping my whole person, filling me, from the crown of my head to the soles of my feet, and O, the joy and happiness I felt! No language can describe the almost instantaneous transition from a dense cloud of mental and spiritual darkness into a refulgence of light and knowledge, as it was at that time imparted to my understanding. I then received a perfect knowledge that God lives, that Jesus Christ is the Son of God, and of the restoration of the holy Priesthood, and the fulness of the Gospel. It was a complete baptism--a tangible immersion in the heavenly principle or element, the Holy Ghost; and even more real and physical in its effects upon every part of my system than the immersion by water; dispelling forever, so long as reason and memory last, all possibility of doubt or fear in relation to the fact handed down to us historically, that the "Babe of Bethlehem" is truly the Son of God; also the fact that He is now being revealed to the children of men, and communicating knowledge, the same as in the Apostolic times. I was perfectly satisfied, as well I might be, for my expectations were more than realized, I think I may safely say in an infinite degree. I cannot tell how long I remained in the full flow of the blissful enjoyment and divine enlightenment, but it was several minutes before the celestial element which filled and surrounded me began gradually to withdraw. On arising from my kneeling posture, with my heart swelling with gratitude to God, beyond the power of expression, I felt--I _knew_ that He had conferred on me what only an omnipotent being can confer--that which is of greater value than all the wealth and honors worlds can bestow. That night, as I retired to rest, the same wonderful manifestations were repeated, and continued to be for several successive nights. The sweet remembrance of those glorious experiences, from that time to the present, bring them fresh before me, imparting an inspiring influence which pervades my whole being, and I trust will to the close of my earthly existence. Chapter II. A Blessing Meeting.--Lorenzo's Opinion of the Patriarch.--The Patriarch's Marvelous Prediction.--Lorenzo is Puzzled.--Explained to him by Revelation.--Lorenzo in Kirtland.--Fast-day Meetings.--Outpouring of the Spirit.--Gifts Manifested.--Lorenzo's First Speech from the Pulpit.--Description of the Temple.--Fast Meetings.--A Striking Incident.--Effect of the Meetings on Lorenzo's Mind.--Wants to Preach.--Is Ordained an Elder. Being present at a "Blessing Meeting," in the Temple, previous to his baptism into the Church; after listening to several patriarchal blessings pronounced upon the heads of different individuals with whose history he was acquainted, and of whom he knew the Patriarch was entirely ignorant; he was struck with astonishment to hear the peculiarities of those persons positively and plainly referred to in their blessings. And, as he afterwards expressed, he was convinced that an influence, superior to human prescience, dictated the words of the one who officiated. The Patriarch was the father of Joseph, the Prophet. That was the first time Lorenzo had met him. After the services, they were introduced, and Father Smith said to my brother that he would soon be convinced of the truth of the latter-day work, and be baptized; and he said: "You will become as great as you can possibly wish--EVEN AS GREAT AS GOD, and you cannot wish to be greater." Unenlightened as his mind was at the time, the foregoing saying of the Patriarch was a puzzle which my brother could not comprehend, as will be seen by the following expression from his journal: The old gentleman's prediction, that I should ere long be baptized, was strange to me, for I had not cherished a thought of becoming a member of the "Mormon" Church; but when he uttered the last clause, I was confounded. That, to me, was a big saying, and, I then thought, approaching almost to blasphemy. And why not? After years of study and diligent search after knowledge, in that which most intimately concerned me--"From whence came I?" "Why am I here?" "What is my future destiny?" In all this, I was profoundly ignorant. As yet I had received no key that could unlock those mysteries--that could make known, to my satisfaction, my relationship to Him who controls the universe. I looked at Father Smith, and silently asked myself the question: Can that man be a deceiver? His every appearance answered in the negative. At first sight, his presence impressed me with feelings of love and reverence. I had never seen age so prepossessing. Father Joseph Smith, the Patriarch, was indeed a noble specimen of aged manhood. But with all my favorable impressions of the Patriarch, that _big saying_ was a dark parable. The prediction that I should soon be baptized was fulfilled in two weeks from the time it was spoken, and in about four years from that time I was reminded of the foregoing prediction by a very wonderful revelation on the subject in which the principle, as well as the promise, was made clear to my understanding as the sun at noonday. My brother spent most of the winter of 1837-8 in Kirtland, where he witnessed many marvelous manifestations of the power of God; also exhibitions of the power and opposition of the adversary. During the time he became intimately acquainted with Joseph Smith, the Prophet, and with his father, the Patriarch--with the Twelve Apostles and other leading men in the Church. In his journal he speaks of the fast meetings, prayer and testimony meetings in the Temple, as follows: There we had the gift of prophecy--the gift of tongues--the interpretation of tongues--visions and marvelous dreams were related--the singing of heavenly choirs was heard, and wonderful manifestations of the healing power, through the administrations of the Elders, were witnessed. The sick were healed--the deaf made to hear--the blind to see and the lame to walk, in very many instances. It was plainly manifest that a sacred and divine influence--a spiritual atmosphere pervaded that holy edifice. Yes, indeed, for the Son of God, in His glory, had honored it with His royal presence. His voice, like the sound of many waters, was heard, saying: _I am the first and the last, I am he who liveth, I am he that was slain, I am your advocate with the Father. * * * Let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name_. _For behold, I have accepted this house, and my name shall be here, and I will manifest myself to my people in mercy in this house_, etc. (See Doctrine and Covenants.) No language can describe my feelings when, for the first time, I stood up in one of those pulpits to address an audience--a pulpit on the breastwork of which, only a short time before, this holy Personage stood--"_his hair as white as pure snow, his eyes as a flame of fire_"--where also Moses, Elias and Elijah came and committed the keys of their dispensations to Joseph Smith. (Here the journal closes for the present.) Public meetings were regularly held in the Temple, after its dedication, on Sundays; and on the first Thursday in each month a fast meeting, commencing at or before 10 a.m., and closing at 4 p.m. The Temple was so constructed, that with white canvas curtains, which could be dropped and raised at pleasure, the lower story was, whenever occasion required, divided into four sections or apartments. This was invariably done at those fast meetings. The two sets of pulpits, one on the east and the other on the west end of the building, were intersected by the curtain extending from east to west, so as to leave half their lengths in each apartment, and they were occupied by the presiding officers who directed the services. Thus four separate meetings were in session at the same time, without, in the least, interfering with each other--giving opportunity for four to exercise instead of one. On the aforementioned days, Father Smith (the Prophet's father) was in the habit of entering the Temple very early in the morning, and there offering up his prayers to God, in that holy place, before the rising of the sun, after having told the Saints, publicly, that they were welcome to come as early as they pleased. The result was that many assembled before the hour of 10 a.m., and did not leave till after 4 p.m. Father Smith, in the capacity of his calling as President, gave general counsel and instructions on fast day; recommending that the greater portion of the forenoon should be spent in prayer, with testimonies of manifestations of the power of God, and with exhortations to faithfulness. At about 3 p.m. he would order the curtains to be drawn up--bringing the four congregations into one, over which he then presided until the close of the meeting. The Saints were humble, and through our united faith, the Spirit of God was poured out in copious effusion, and, for one hour, we enjoyed pentecostal refreshings from on high. On these occasions the gifts of the Gospel were powerfully manifest--speaking and singing in tongues, the interpretation of tongues, the gift of healing and of prophecy, were freely exercised. These monthly fast meetings were so interesting, and so very enjoyable, that people came long distances to attend them. At one of these meetings, an insane woman came into the quarter of the house where I had convened; she came before the opening services, and her tongue ran incessantly, making so much confusion as to render it improper, if not impossible, for the presiding Elder to commence religious services. The more she was coaxed and supplicated to be silent the more impetuous she became. At length, Elder John P. Greene, who was appointed to preside in that department, requested the congregation to kneel down and all simultaneously pray to God, vocally, that the evil spirit which was actuating that woman might be bound. The request was immediately complied with, and when we arose from our kneeling position Brother Greene, addressing the unfortunate woman (who was then silent), said: "Sister, you may now speak, for thou wilt not speak unless thou shalt speak by the Spirit of God." She instantly arose to her feet, and, in a sputtering, stammering manner, tried to speak but could not, and flew out of the Temple like a dart, and we saw no more of her that day. I will relate one more remarkable circumstance which transpired in that interesting season--a circumstance which was not confined to either section of the Temple, but was witnessed by the many who were congregated on that day; and certainly all now living who were present on that occasion will remember. It is a testimony of answer to prayer that never can be forgotten. Father Smith presided over the meeting in the northwest section of the Temple, and after the meeting was opened by singing, he was mouth in prayer, and in course of supplication he very earnestly prayed that the Spirit of God might be poured out as on the day of Pentecost--that it might come "as a rushing mighty wind." Some time after, in the midst of the exercises of the forenoon, it did come; and whether Father Smith had forgotten what he had prayed for, or whether in the fervency of his heart, when praying he did not realize what he prayed for, I never ascertained; but when the sound came and filled the house, with an expression of great astonishment he raised his eyes, exclaiming, "What! Is the house on fire?" But presently he comprehended the cause of his alarm, and was filled with unspeakable joy. In attending these meetings, and listening to the young Elders as they bore testimonies of their marvelous experiences in the work of God, my brother became inspired with a strong desire to engage at once in the labors of the ministry. On this subject he says: The testimonies of young missionaries as they rehearsed their experiences as laborers in the vineyard, proclaiming the joyful news that God was again speaking to His children on the earth; that He had raised up a Prophet through whom He was communicating His will, and calling on all the inhabitants of the earth to "repent, for the kingdom of heaven is at hand," stirred within me an irresistible desire to join in the glorious enterprise. About this time a proclamation of the First Presidency was given from the stand, inviting those who wished to become members of the Elders' Quorum to present their names, and if accounted worthy by the Presidency, they should be ordained. With many others, I submitted my name for approval or otherwise, which is the only time in my life that I have offered my name for or solicited an office or calling. Chapter III. My Brother started on Mission.--Without Purse or Scrip.--Hard work to Beg.--Affectionate Aunt.--First Meeting in Medina County, Ohio.--Baptisms.--Preaches in Court House.--Ludicrous Anecdote.--Visits Relatives.--Preaches to Schoolmates.--Baptizes some of them. A short time after my ordination and reception into the Elders' quorum, _i. e_., early in the spring of 1837, I shouldered my valise and started out like the ancient missionaries, "without purse or scrip," on foot and alone, to proclaim the restoration of the fulness of the Gospel of the Son of God, and to bear witness of what I had seen and heard, and of the knowledge I had received by the inspiration of the Holy Ghost. It was, however, a severe trial to my natural feelings of independence to go without purse or scrip--especially the purse; for, from the time I was old enough to work, the feeling that I "paid my way" always seemed a necessary adjunct to self respect, and nothing but a positive knowledge that God required it now, as He did anciently of His servants, the Disciples of Jesus, could induce me to go forth dependent on my fellow creatures for the common necessaries of life. But my duty in this respect was clearly made known to me, and I determined to do it. I walked upwards of twenty miles the first day, and stayed over night with Mrs. Granger, my father's sister. She was a devoted Presbyterian, and a noble hearted woman; she thought very highly of my father's family, and that there must be something valuable in "Mormonism" or they would not have embraced it. She held me in so great esteem that she could not believe that I would suffer the same abuse, be maltreated and refused accommodation as other "Mormon" Elders. I differed in opinion, and told her I thought I need not expect to travel a smoother path than my brethren. The following morning I left my aunt and her hospitable roof, and traveled about thirty miles, and just as the sun was setting I made my first call for a night's lodging, as a "Mormon" Elder, and was refused; then another, and so on, until the eighth call, when I was admitted to a night's lodging--going to bed supperless, and leaving in the morning, minus a breakfast. The first meeting I held was in the neighborhood of my uncle, by the name of Goddard, near the county seat of Medina County, Ohio. The people were notified and a respectable congregation assembled. It was a sore trial to face that audience in the capacity of a preacher, but I believed and felt an assurance that a Spirit of inspiration would prompt and give me utterance. I had sought by prayer and fasting--I had humbled myself before the Lord, calling on Him in mighty prayer to impart the power and inspiration of the holy Priesthood; and when I stood before that congregation, although I knew not one word I could say, as soon as I opened my mouth to speak, the Holy Ghost rested mightily upon me, filling my mind with light and communicating ideas and proper language by which to impart them. The people were astonished and requested another meeting. After the second meeting the court house was offered me, which I accepted, and had a very interesting time, and was treated very courteously by several of the officials. I baptized and confirmed into the Church my uncle, aunt and several of my cousins, of whom Adaline was one, who afterwards became my wife. I traveled and preached during the following summer and autumn, in different parts of Ohio, baptizing quite a number--always traveling on foot, "without purse or scrip," and often meeting with trying and sometimes amusing circumstances. When at the house of Brother Smith, in Stark County, Ohio, I dreamed one night that arrangements were in progress to mob me. The following evening after I had the dream, as I sat conversing with friends who had called on me, a loud rap at the door preceded the entrance of two well dressed young men, who politely invited me to accompany them to a school house about one mile distant, and address an audience already assembled. After a little hesitation on my part, they began to urgently request my acceptance of their invitation, when the dream of the preceding night instantaneously flashed across my mind, and I told them that I could not comply with their wishes. They still persisted to urge and insist on my accompanying them. When they were convinced that I was immovable in my determination of non-compliance, they not only manifested disappointment, but were exceedingly angry. The next day I learned that they told the truth so far as a congregated audience waiting my appearance at the school house was concerned, but the object was entirely different from that reported by the young men--it corresponded precisely with my dream. On one occasion (having been joined by Brother A. Butterfield) I called at a hotel for our night's lodging, I think, in Stark County, Ohio. As we approached the house, we saw the landlord standing upon the porch. Accosting him, I told him we were Mormon preachers, traveling as the Elders in former times, and asked him if he would be so kind as to accommodate us with supper and a night's lodging. He very gruffly refused, saying he kept travelers for their money--not for Gospel pay; and advised us to go home, get employment, earn money, then give him a call, and he would be happy to entertain us. I replied that inasmuch as he had met our request with a decided refusal, we would bid him a good evening. But as I was turning to go, it forcibly occurred to me to say something further. Therefore, I said to him, My friend, it is not our wish to crowd ourselves upon you, but we think it might be well for you to know the fact that two servants of God have called upon you for a supper and night's lodging, which you have thought proper to refuse. The future results of what you have done you do not _now_ know; but we know, and a time will come when you also will know. When that Scripture is fulfilled which says, "When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them as a shepherd divideth his sheep from the goats." "Then shall the King say unto them on His right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, for I was hungry, and ye fed me; I was thirsty, and ye gave me drink; I was a stranger, and ye took me in: naked, and ye clothed me." "Then shall the righteous say, Lord, when saw we Thee hungry and fed Thee? Or when saw we Thee a stranger and took Thee in? Then shall the King say to them, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me." When this event takes place, you will be there with us, and you will then know that we were the servants of God, commissioned to preach His Gospel, and when engaged in this work, we asked you to administer to our necessities, and you turned us away. This is all I wished to say: we will now go. Good night. The gentleman seemed struck with amazement, and at a loss what to say or do. We had not proceeded far, however, before our ears were saluted with "Stop, gentlemen, hold on--you need not go off _mad_--your talk is all stuff and nonsense: but you have plenty of money, I'll be bound. Turn back, gentlemen, walk in--walk in." Of course, we turned back and walked in, and were invited to sit down to a good supper, after which the neighbors were called in, who, with the landlord and family, listened attentively and with apparent interest to our preaching. We had excellent lodging and a good breakfast in the morning, and left without a question whether we had money or not. The journal continues: I had a strong desire to make known the way of life as God had revealed in plainness, to my relatives, friends and associates. For that purpose I visited my native town and had the privilege of preaching in the school houses, and was offered the town house, in which I met a large audience, and had the pleasure of addressing many of my school fellows and the neighbors of my parents, among whom I had been associated from childhood. How muchsoever I craved the privilege, and hailed with gratitude to God this opportunity, it was a trying position. I was well aware that the principles of the everlasting Gospel, which I estimated dearer than my mortal life, were in contrast to the creeds of the day, to which many of my friends adhered with unyielding tenacity. I was listened to with respectful attention, and although many of my audience acknowledged their belief in my sincerity; with few exceptions, my testimony was unheeded. I had the satisfaction, however, of baptizing some of my schoolmates, who bore testimony that they received a knowledge of the truth of the work by revelation, through the reception of the Holy Ghost. I addressed a large congregation in the meeting house, in the town of Aurora, adjoining my native town; also in Auburn, Geauga County, in a school house, mostly filled by my relatives--my grandfather, uncles, aunts, and cousins. While on this mission, I traveled in various parts of the State of Ohio, and during the time baptized many persons who have remained faithful to the truth. The Lord was with me, and I was greatly blessed in performing my arduous labors. Chapter IV. A change.--Great Apostacy.--Disaffection creeps into every Quorum.--Pride and speculation.--Apostates claim the Temple.--Warren Parrish a ringleader.--A fearful, terrible scene in the Temple.--The scene described.--What occurred the next Day.--Very interesting Court scene.--John Boynton portrayed.--Joseph and Sidney flee for their lives.--Father Smith served with State's Warrant.--How he escaped.--Luke Johnson befriends him.--Luke's death. During the time my brother was on this, his first mission, a great change had been going on in Kirtland, in the midst of the Saints. A spirit of speculation had crept into the hearts of some of the Twelve, and nearly, if not every quorum was more or less infected. Most of the Saints were poor, and now prosperity was dawning upon them--the Temple was completed, and in it they had been recipients of marvelous blessings, and many who had been humble and faithful to the performance of every duty--ready to go and come at every call of the Priesthood, were getting haughty in their spirits, and lifted up in the pride of their hearts. As the Saints drank in the love and spirit of the world, the Spirit of the Lord withdrew from their hearts, and they were filled with pride and hatred toward those who maintained their integrity. They linked themselves together in an opposing party--pretended that they constituted the Church, and claimed that the Temple belonged to them, and even attempted to hold it. Warren Parrish, who had been a humble, successful preacher of the Gospel, was the ringleader of this apostate party. One Sabbath morning, he, with several of his party, came into the Temple armed with pistols and bowie-knives, and seated themselves together in the Aaronic pulpits, on the east end of the Temple, while Father Smith and others, as usual, occupied those of the Melchisedec Priesthood on the west. Soon after the usual opening services, one of the brethren on the west stand arose, and just after he commenced to speak, one on the east interrupted him. Father Smith, presiding, called to order--he told the apostate brother that he should have all the time he wanted, but he must wait his turn--as the brother on the west took the floor and commenced first to speak, he must not be interrupted. A fearful scene ensued--the apostate speaker becoming so clamorous, that Father Smith called for the police to take that man out of the house, when Parrish, John Boynton, and others, drew their pistols and bowie-knives, and rushed down from the stand into the congregation; J. Boynton saying he would blow out the brains of the first man who dared to lay hands on him. Many in the congregation, especially women and children, were terribly frightened--some tried to escape from the confusion by jumping out of the windows. Amid screams and shrieks, the policemen, in ejecting the belligerents, knocked down a stovepipe, which fell helter-skelter among the people; but, although bowie-knives and pistols were wrested from their owners, and thrown hither and thither to prevent disastrous results, no one was hurt, and after a short, but terrible scene to be enacted in a Temple of God, order was restored, and the services of the day proceeded as usual. But the next day Father Smith, and sixteen others, were arrested on complaint of the apostate party, charged with riot, and bound over for their appearance in court to answer to the charge. With others, I was subpoenaed as a witness, and I found the court scene as amusing as the Temple scene was appalling. The idea of such a man as Father Smith--so patriarchal in appearance--so circumspect in deportment and dignified in his manners, being guilty of riot, was at once ludicrous and farcical to all sane-minded persons. And after the four Gentile lawyers (two for each party) had expended their stock of wit, the court dismissed the case with "no cause for action," and Father Smith and his associates came off triumphant. During the proceedings, it was very interesting to hear the lawyers for the defence describe the opposite traits of character exhibited in the lives and appearances of the men who had apostatized from what they were when faithful in the work of God. One of them, Mr. Bissell, of Painesville, Ohio, pointing to John Boynton, said: "Just look at Mr. Boynton, see how changed! Before he apostatized, we used to see him in Painesville--he then was humble, and seemed truly a follower of the meek and lowly Jesus; but how does he seem now? all puffed up with pride. He looks more like a celestial dandy than a Saint." Five of the quorum of the Twelve were in this apostacy; and some in every organized quorum became disaffected. Wherever the spirit of speculation--a grasping for the things of the world--obtained, the light of the Spirit of God departed, and impenetrable darkness ensued. Some even became so blind as to seek to depose the Prophet of God. At length the hostility of the belligerent party assumed such threatening attitude that, late in the autumn of 1837, Joseph Smith and Sidney Rigdon had to flee for their lives; and at a moment's warning, started for Missouri. But their absence did not check the persecution waged by those apostate brethren--others became the targets of their malice. Through their influence, the aged Father Smith was served with a State's warrant, but fortunately for him he was placed in the custody of Luke Johnson, who, although one of the apostates, was averse to the bitter spirit of persecution which characterized others. Naturally of a jovial turn, he was more inclined to ridicule than hostility. Having been somewhat conversant with law usages, he volunteered his services as legal adviser for Father Smith, although his custodian. He privately told Father Smith's friends that the suit was instigated through malice--that he knew Father Smith was innocent, and he was determined to do all he could for him; and he was true to his word. A room adjoining the one in which the court was in session, was lighted by one window. Before Father Smith was brought for trial, Mr. Johnson had examined the premises, and under the aforesaid window, on the outside, he had cautiously made preparation so that the old gentleman could reach the ground without injury. Before the court proceeded to business, Mr. Johnson said he would like a few minutes private conversation with his client. Permission was granted for him to take the prisoner into the room aforementioned. When in, he drew the nail which was the only fastening to the window--raised the window, and said to Father Smith, "Go right up to Esquire Snow's--he is a quiet man, and no one will think of going there for you." The old gentleman did his bidding, and came directly to our father's, who had purchased a home in Kirtland, and was living a mile and a quarter distant from the court scene; when he arrived, it was nearly midnight. Mr. Johnson replaced the nail in the window, and, after giving Father Smith time to clear the premises, proceeded to the court room, where he soon discovered that his client had not followed him; whereupon he hurried back to the room to see what was detaining him. After hunting about there a short time, he came back to the court room, apparently very much disconcerted, and reported the unaccountable fact that the prisoner was not to be found. After close search by those present, who found the nail fastening in the window all right, the question was, "How did he make his escape?" The constable, who manifested the greatest astonishment of all present, finally settled the question by saying, "It is another Mormon miracle." Father Smith remained between two and three weeks at our father's house, "hid up" from his enemies; but during the time, with the legal assistance of the justice of the peace (an honorable Gentile), he arranged his business matters preparatory to leaving for the west. Before he left, he was joined by six others, whose lives were threatened by apostates. Before closing this subject, I think a further notice is due the unantagonistic apostate, Luke Johnson. I happened to meet him the day after the scene in the court room--he enquired after his released prisoner, and after hearing that he reached his destination all right, he, in a jocose manner, related the foregoing circumstances, and closed with, "Father Smith will bless me for it, all the days of his life." To which, when I repeated it to Father Smith on my return home, he replied in the affirmative; and Luke Johnson is the only one of those five Apostles that returned to the Church. He was re-baptized, and lived a faithful member--was much respected, and died an honorable death in the midst of his friends, in Salt Lake City. Chapter V. Leave Kirtland.--Grand Entertainment.--A noble Woman.--Lorenzo drives one Team.--He is very Sick.--Arrive in Far West, Missouri.--Elder Rigdon's Kindness.--Dr. Avord's Meanness.--His Nurse, Nightwatcher and Doctor.--An Incident.--Arrive in Adam-ondi-Ahman.--Lorenzo takes his Gun and goes out to Hunt.--A new Train of Reflections.--Hunting for Sport.--The old Settlers.--Their Antagonism.--Preparation for Defense.--False Alarm explained. Towards the last of April, 1838, our father left Kirtland with twenty-one souls in company, to wit: his own family, consisting of his wife, two daughters, three sons, and two grand-daughters, children of our eldest sister who was at this time a widow; Brother Huntington and family; Brother James Moses and family; Brother Pearce and family, and Julian Moses, brother to James. We started with horse and ox teams, my brother Lorenzo having charge of one of our father's teams, which he drove until about one hundred miles from Far West, Missouri, when he was taken very sick with bilious fever. On our first night out from Kirtland, our whole company stopped, in accordance with a previous pressing invitation, with one of our father's sisters, Mrs. Charlotte S. Granger. Had we been a bridal party we could not have been treated with more respect, or served more bountifully, although we were "Mormons" and she a popular Presbyterian. She was too noble minded to be a bigot. She and her husband are dead. Lorenzo has been baptized for her husband--I for her, and we have had the sealing ordinances performed in their behalf. Our journey from Kirtland to Far West was rendered tedious in consequence of rainy weather. We arrived in Far West on the sixteenth of July, with my brother very sick in bed. For nearly one hundred miles he suffered such a racking pain in his head that when we traveled I held it as steady as possible to prevent excruciating suffering being produced by the motion of the wagon. On our arrival in Far West, Elder Rigdon met us and requested our father to take my sick brother to his house, which was gratefully accepted, and I was to stop with him, as Adam-ondi-Ahman, thirty miles distant, was father's destination; and as he had considerable stock which he could not keep in Far West, he started out the next morning, to return for us when Lorenzo should have so far recovered as to be able to ride that distance. Dr. Avord, who afterwards made himself notorious as an unscrupulous apostate, spent most of his time sitting under an awning in front of Elder Rigdon's house, and as I was under the necessity of obtaining some medicine for my brother, as a matter of convenience I applied to him, at the same time endeavoring to make him understand that it was the medicine I wanted, and not his medical attendance; but come he would, and continued to come. My brother grew worse--the fever increased until he became quite delirious, and I determined to get rid of Avord, and to accomplish this desirable yet disagreeable task, I asked him for his bill as kindly and politely as possible. The idea struck him at once that this request signified non-attendance, and he was very angry and tried to frighten me concerning my brother's condition, by telling me that his skill was needed more then than when he first saw the patient. I tried to be as pacific as possible, but thought that this concession did not recommend him to further attendance. However, when the doctor found me unyielding, he presented his bill, and although sitting in front of the house day after day, he neither called in to see nor inquire after the sick man. I realized that the family of Elder Rigdon, himself included, at that time had more faith in medical treatment than in the healing ordinances, and they all thought me to blame for discharging the physician. But my trust was in God, the prayer of faith, and good, sisterly nursing. As soon as the fever abated, my brother's consciousness returned, and in two weeks from the time father left us he was sufficiently restored, was sent for, and we took a pleasant wagon ride to Adam-ondi-Ahman, Daviess County, although my brother had to ride on a bed. I will here mention one little incident with which convalescents, many of them, will sympathize. As his fever began to break, my brother tried to think of something he could relish, and his memory went back to college associations and college scenes, and to one college _dish_. At one time while attending college, he and three of his fellow students took it into their heads to try the novelty of bachelor boarding, each taking his turn in the cooking department. One particular dish, which at that time was relished very exquisitely, now haunted my brother's recollection--if he had a dish precisely like that he felt certain he could eat. His sister at that time, was his only nurse and night watcher, for the people of the house were so displeased with me for discharging the doctor that they were but little disposed to assist, and I was as little disposed to trouble them, although in every other respect they were hospitable and kind, and in fact for years had been quite partial to our family. But the dish; it must be precisely after the pattern, and could I do it? Certainly; for "what has been done can be done," and I am not afraid to try. The ingredients, as he named them, were all at my command, and, after listening anxiously to his description, I went to work and a dish was produced, but alas! it was not THE dish--"it did not _taste_ like the bachelor dish." Try, try again, was my motto, and after listening attentively to a more critical description, I went at it again, and although that effort was a pronounced improvement on the first, it was not quite up to the original, but the third time trying proved a success--not so much from improvement in the skill of the cook as improvement in the appetite of the patient. The following is copied from his journal: In Adam-ondi-Ahman, while gradually recovering from the effects of a malignant fever which had detained me a fortnight in Far West, under the constant and skilful nursing of my sister Eliza, for some time I was unable to either do, or read much. One day, to while away the slowly passing hours, I took my gun with the intention of indulging in a little amusement in hunting turkeys, with which that section of the country abounded. From boyhood I had been particularly, and I may say strangely attached to a gun. Hunting, in the forests of Ohio, was a pastime that to me possessed the most fascinating attractions. It never occurred to my mind that it was wrong--that indulging in "what was sport to me was death to them;" that in shooting turkeys, squirrels, etc., I was taking life that I could not give; therefore I indulged in the murderous sport without the least compunction of conscience. But at this time a change came over me. While moving slowly forward in pursuit of something to kill, my mind was arrested with the reflection on the nature of my pursuit--that of amusing myself by giving pain and death to harmless, innocent creatures that perhaps had as much right to life and enjoyment as myself. I realized that such indulgence was without any justification, and feeling condemned, I laid my gun on my shoulder, returned home, and from that time to this have felt no inclination for that murderous amusement. In fact, years had elapsed since the days of boyhood sport, and in the interval I had neither time nor opportunity for reckless indulgence. Education, the leading star of my youth, had so entirely engrossed my ambition that, until the Gospel of the Lord Jesus took possession of my mind, it was the genii before which everything else had to bow; then, almost simultaneously, missionary labors succeeded book studies, and no room was left for sportive scenes. A spirit of mobocracy, which had previously manifested itself, was continually on the increase all around us, and very naturally suggested to our minds the thought of preparation for defense. The house we lived in, with the plantation on which it stood, father purchased on his arrival, and paid for in full. It was a "double log house," with an alley about three feet wide between the two. In this alley our faithful watchdog was stationed, and we knew that no intruder could possibly reach either door before the dog would give an alarm, which, so far, was very satisfactory. But, to our deep regret, the mobocrats, finding the dog out of sight of the house, shot him down. He had, by his affectionate faithfulness, so won our love and confidence that he almost seemed one of the family--we sincerely mourned his loss, and I assisted my brothers in giving him a formal burial. Amid the threatenings of mobocrats to either drive or destroy us, a circumstance occurred, which, though seriously exciting at the time, afterwards afforded us much amusement. One night at about 11 o'clock, we all were suddenly aroused from sleep by the discharge of fire arms, accompanied with loud shouts, apparently about a mile distant. We supposed that our enemies had commenced their depredations by putting their threats into execution, and were making an attack on our people, and the probability was that they would visit us in turn. We immediately began to prepare for defense by barricading the doors and windows, and distributing among all the members of the family such weapons for protection as were available, viz: one sword, two or three guns, pitchforks, axes, shovels and tongs, etc. We proposed that mother take her choice, and she thought that she could do the best execution with the shovel. With no small degree of anxiety, not only for ourselves, but also in behalf of our friends situated at the point from which the exciting sounds proceeded, we kept up a sleepless watch until morning, when intelligence was brought, explaining the cause of the night alarm, as follows: A company of our brethren had been to a distant settlement to accomplish some business requisite in consequence of threatened mob violence, and on their return, having peacefully and successfully accomplished their object, discharged their fire arms, accompanied with a shout expressive of their happy success--resulting in our false alarm and subsequent amusement. Chapter VI. Wants to go on Mission.--Elder Butterfield wishes to accompany him.--They go.--Arrive in Far West on the second day.--Father Smith blesses Lorenzo.--Blindness of Thomas B. Marsh.--Leave Far West.--Meet a camp of Brethren at the Missouri River.--Construct a craft.--Started in snow storm down the river.--Perilous times.--Narrow escapes.--A savage band.--Make their escape.--Find camping place in peace.--Leave the boat and travel on foot.--Get lodging at the house of a Mobocrat.--Mobocratic narrative.--A Campbellite Preacher's Politeness.--Courtesy of a Methodist Preacher.--A crowded house.--A Donation just in time.--Saved from a Mob by his pocket Bible.--Other Mobocrats foiled. The journal speaks: About the first of October of this year (1838), the spirit of my missionary calling pressed so heavily upon my mind, that I longed to engage in its labors. Elder Abel Butterfield, who had accompanied me on a mission in Ohio, proposed to be my traveling companion at this time, and although not having yet fully recovered from the effects of my summer sickness, and had not strength sufficient to endure much fatigue, I felt that I must go. My father and others thought it not prudent, but my trust was in God, and I felt an assurance that He would give me strength and restore me to soundness of health sooner if I went forth depending on Him, than if I remained at home. Accordingly, with the necessary books and a few underclothes packed in my valise, I bid adieu to father, mother, brothers and sisters, and, with Brother Butterfield, started forth to proclaim the word of the Lord to those who had ears to hear. At first I could only walk a short distance before I was compelled to sit down and rest, but my ability to walk gradually increased until I was perfectly restored. The second day after we started, we arrived in Far West, where we stopped a short time to visit our friends. Father Smith, the Patriarch, gave us his blessing and much good fatherly counsel, and expressed much sympathy for us in connection with our mission through the southern part of Missouri, the immediate field of our prospective labors. At that time the excitement against the Latter-day Saints had been fanned to fever heat in every part of the State, consequently it was more than probable that we should meet with abuse and have to submit to many hardships. In going the rounds in Far West, we called on Elder Thomas B. Marsh, then President of the Quorum of the Twelve. I think at that time he was indulging a spirit of apostacy, which, not long after, culminated in his severance from the Church. In our conversation with him, our spirits and his did not intermingle, and he seemed utterly blind in relation to the condition of things and the spirit of the times. He expressed unbounded charity for our enemies--said he did not think they intended us much harm--they were not naturally inclined to wickedness, etc. It is a noticeable feature in those who cherish a spirit of apostacy from the light of the Gospel, that they adopt the doctrine of Universalism and think none too wicked for a complete and unconditional salvation. On leaving Far West, we directed our course to the Missouri River, where we found a camp of our brethren, some of whom were intending to go down the river and return to their homes, somewhere in the southern part of the State. We joined together in constructing a kind of water-craft--it was not a canoe, neither a skiff or raft, and to name it a boat would be preposterous; but, whatever its proper cognomen, its capacity was sufficient to accommodate five men, and, on the seventeenth of October, in the midst of a heavy fall of snow, we launched it, and started on a most perilous passage down the turbid waters of a turbulent river. At that season of the year the stream was very low, and frequently through the day we experienced much difficulty in following the channel. We took turns in rowing, and, as night approached, we began in sober earnest to look out for a suitable landing, but were forced to continue on until it was quite dark, when we were every moment in danger of being upset by "sawyers," for we could hardly discern them in time to shun them. Those "sawyers" were trees or parts of trees--one end firmly embedded in the bottom of the stream, while the other end, by the motion and pressure of the current, was constantly vaccillating up and down, often swiftly and powerfully. We met with several narrow escapes, and anxiously watched for a place of landing. At length we espied upon the bank a bright light, to which we directed our course, and, much to our relief, were enabled to bring our little bark safely to land, and after securing it, we climbed up the bank, and directly found ourselves in the presence of rough, savage looking fellows, who told us they were hunters and trappers; but their appearance and conversation, and the whisperings of the Spirit, impressed us at once with the feeling that there was more safety on the river, searching our way amid the threatening "sawyers," than in remaining through the night in such forbidding company. Accordingly we again embarked, and pushed into the fluctuating stream. It was very dark, and as we cautiously wended our way, our ears were ever and anon saluted with the fearful sounds of the dashing "sawyers" ahead. It was prudent to keep as close to the bank as possible, in order to avail ourselves of the first opportunity to secure a landing. We had one man at the bow to watch for "sawyers," while the others kept a vigilant look out for a place to haul up. The dense darkness of the stormy night prevented us discovering danger until we were on the point of being enveloped in it, and in several instances, our escape seemed truly miraculous. At last our perilous night voyage terminated, having drifted into a swift current which fortunately forced us upon a low place in the bank, covered with willows, briers and thorns, through which, after having fastened our bark, we made our way, and soon reached a very welcome camping ground, in the midst of a thick grove of small timber. We were not long in starting a rousing fire, and having taken from our little bark the provision we brought along, we did justice to a hearty meal, while the gratitude of our hearts arose in evening incense to Him, the Giver of all good, to whom we ascribed our safe deliverance. After vocally and unitedly returning thanks to Him for His miraculous providence in preserving us from the perils of the night, we spread our blankets, couched down and enjoyed refreshing sleep, with occasional interruptions by the wonderful clamor of seemingly thousands upon thousands of wild geese, which had gathered upon an island in the river, a short distance from our camp. The following morning we were struck with astonishment, as we viewed, by the light of day, the river below us thickly dotted with sand-bars and bristling "sawyers," there being, apparently, no possible chance of having proceeded one dozen yards farther without steering nearly a direct course to the opposite bank of the stream, which, with our ignorance of the circumstances, and the darkness of the night, would naturally have resulted very disastrously. After this brief but impressive experience in the labors and dangers in traveling on this celebrated river, we concluded to abandon our boat and proceed on foot. In carrying out this programme, the first night after leaving the river, we called at a gentleman's house and asked for a night's lodging, without making ourselves known as "Mormons." We were very kindly entertained by our host, whom we soon discovered was a bitter mobocrat, and had acted the part of leader of a mob in raiding one of our settlements. He was very wealthy, and had with him, as guest, a rich southern planter, who told us that he, as neutral, accompanied his friend, the captain of the mob above mentioned, and he narrated the particulars of the fight, and its termination. He said that the two parties met and fought with desperation. He sheltered himself behind a large tree which was struck by "Mormon" bullets, several times. At length a parley was held, and a council between the leaders of the parties, in which the "Mormons" agreed to abandon their location. Our host and his friend said they justified the manner in which they were expelling the "Mormons," only on the ground that they were mostly Yankees, and opposed to slavery, and they feared that by settling in the State, the interest of the inhabitants, as slave-holders, would be infringed upon. We all listened with respectful attention, but those gentlemen little thought who composed their audience, and they knew not our thoughts and the feelings of our hearts. The next day we parted with our brethren who came down the river with us, Brother Butterfield and I traveling together and holding neighborhood meetings. We made the acquaintance of a Campbellite preacher, who became so much interested with the principles we taught, that he invited us to attend his conference, and I had a very enjoyable time in preaching to his congregation. But opportunities for preaching, in that time of excitement and belligerent feeling toward our people, did not often come when unsought, and very frequently not then. The many false reports in circulation against us were so exasperating the feelings of the people in that section, that the spirit of mobocracy was everywhere manifesting itself; in many instances it really assumed the appearance of a species of insanity. Our main object was, by giving correct information, to disabuse the minds of those we gained access to, and allay the feverish sentiment of bitterness. Whenever we succeeded in securing the attention of people, to listen to our testimonies, we were pretty sure of their confidence. We held meetings in several places where we were threatened, and in one instance preached to a congregation in which were those who had come expressly to mob us, but on seeing and hearing us, had changed their minds, and at the close of the meeting, came and made their acknowledgments. Finding, after continued efforts, that very little good could be accomplished while excitement was running at so high pitch, and the mob spirit so rampant, we concluded to leave the State of Missouri until it cooled off from its fermented condition. Brother Butterfield took for his field of labor the northern sections of Indiana and Illinois, while I continued my course through Missouri, the southern portion of Illinois, and into Kentucky. Just before leaving the State, as I approached a beautiful little village, called Jacksonville, I felt an anxiety to preach to the people, and yet felt that it would not be proper to make myself known as a "Mormon" Elder. Just as I arrived at the suburbs of the town, I accosted a stranger whom I met, and desired him to inform me who was the principal minister in the place. He told me the minister's name, and said he was a Methodist, directing me to his residence. On my arrival at the house, a very fine and intelligent appearing lady responded to the door-bell, and informed me that her husband was not at home. I told her I was a minister of the Gospel--a stranger in that part of the country--that I wished to stop in town over night, and desired to improve the opportunity of preaching to the people, if a suitable house could be obtained. "To what religious persuasion do you hold, sir?" was the first inquiry. "I wish, madam," said I, "this evening, to speak to a promiscuous congregation, embracing all classes of people, therefore, I had thought, on this particular occasion, and for this special purpose, I would beg to suppress the name of the religious denomination of which I am a minister; but," I continued, "I was christened Lorenzo, having been named as you see, madam, after the celebrated Lorenzo Dow." Her eyes lighted up, and her countenance assumed a pleasant smile; she invited me to walk in and be seated--said her husband would be in directly--that he had charge of the principal chapel, and would be delighted to accord to me its accommodations. The minister soon made his appearance, to whom I was introduced by his lady. The gentleman at once assented to my wishes--sent notice around of the meeting, and had the bell of his chapel rung long and loud. That evening I had a large, appreciative audience, and spoke with great freedom; in fact, I seldom, if ever, enjoyed greater liberty than on that occasion. What my hearers thought of me or whom they imagined I was, or whence I came, or whither I was going, I am left in ignorance to this day, as I was not required to inform any of my audience, and of course was entirely reticent on those points. I stayed over night with the minister, and after breakfast the next morning, took my departure, no further questions having been asked in relation to my business or profession, excepting as shown in the following incident: At this time, I was, as usual, traveling "without purse or scrip." I had proceeded two or three miles, when I noticed that just ahead of me the road forked, and being at a loss which to take, I called at a house a little in the distance, to inquire. A gentleman was standing on the porch, who, after satisfying my inquiry, with much apparent diffidence, asked if I was not a minister of the Gospel, and if I would not allow him the pleasure of contributing a little to aid in the good cause in which I was engaged, at the same time drawing from his pocket the willing offering, which I very thankfully accepted. Probably he was one of the audience at the meeting the evening before. Not more than an hour later, I found myself in actual need of a portion of the kind gentleman's donation, for I soon came to a large stream where money was necessary to pay for ferryage. In passing through the southern portion of Illinois, I found, in general, very little interest manifest in reference to the principles of the fulness of the Gospel, but any amount of ignorance and prejudice. I spent the remainder of the winter in travel and preaching, chiefly in the northern part of Kentucky, with varied success, and treatment--sometimes received in the most courteous manner and listened to with intense interest, and, at other times, abusively and impudently insulted; but in no instance treated worse than was Jesus, whom I profess to follow. He said: "_If they have called the master of the house Beelzebub, how much more they of his household_?" What a fine test the Gospel is, to prove the hearts of the people! On one occasion, I was very courteously tendered a court house, and at the close of the services, I was invited home by a member of the legislature--was seated at the head of his table, and otherwise as highly honored, and as hospitably treated, as though I had been a sceptered monarch. Then, on another occasion, one evening, I was preaching in a large room of a private house, and afterwards learned that a portion of my audience had gathered for the purpose of mobbing me. They had arranged with a party that lay concealed at a little distance, and within call, to join them immediately on my leaving the house to return to my lodgings, and all proceed together to execute their schemes of vengeance. It was a very cold night, and after the close of the services I stood with my back to the chimney fire, with a number of others--some of whom belonged to the mob party. One of the latter persons, amid the jostling of the crowd, accidentally brought his hand in contact with one of the pockets in the skirt of my coat, which struck him with sudden alarm on his feeling, what he supposed to be, a large pistol. He immediately communicated the discovery to his affrighted coadjutors, all of whom directly withdrew, and, to their fellows outside, imparted the astounding news that the "Mormon" Elder was armed with deadly weapons. That was sufficient--the would-be outlaws abandoned their evil designs for fear of signal punishment; but the supposed pistol which caused their alarm and my protection, was my pocket Bible, a precious gift to me from the dearly beloved Patriarch, Father Joseph Smith. On another occasion, while addressing a congregation in a dwelling house, in fulfilment of a previous arrangement by a lawless set, to throw a rope over my head and then drag me to the river and duck me through a hole in the ice, one of the fellows who was in front of me was in the act of throwing his lariat, when he was discovered by the mistress of the house, who instantly gave the alarm, and he sneaked out of the congregation like a whipped dog. CHAPTER VII. Leaves Kentucky.--Travels on foot five hundred miles.--Reaches his friends in Ohio.--Through fatigue and exposure, is very sick.--Receives kind attention.--Traveled and preached.--Taught school.--Great effort, and great success.--A thrilling narrative.--Arrives in Nauvoo.--The Father and Family in LaHarpe. On the last of February, 1839, I left the State of Kentucky with one dollar and twenty-five cents in my pocket, to visit my former home in Ohio, and to settle up some unfinished business, having received, by letter from my sister Eliza, the news of the expulsion of our people from Missouri. The distance of the journey before me was about five hundred miles, and in the worst season of the year for traveling, and at a time when very little interest was felt by the people for Gospel truths, and few opportunities afforded for public preaching. The trip was a tedious one--on foot and in the midst of snow and rain storms--sometimes hard, frozen ground--sometimes mud and water soaking through my boots until my socks were wringing wet at night, and of course, hard and stiff in the morning when I was fortunate enough to get them dry. It was a hard pull, but I accomplished the feat, and worn out by fatigue and exposure, I arrived among my friends in Ohio. The first place I reached was a Brother Smith's, where one year before I had performed missionary labors--preached and baptized, and, at his house, made my home. Fatigue and its consequences had so changed my appearance, that at first Brother Smith and family did not recognize me. As soon as recognized, and my condition known, every attention was extended that kindness could suggest, and everything done for my comfort that warm hearts and willing hands could bestow. Then came a reaction of the overstraining of my physical powers, and with a burning fever, I was confined to my bed, and for days remained in a prostrate condition, when, through the kind ministrations of my friends and the blessing of God in the manifestations of His power, I soon recovered, and resumed my missionary labors. The summer and fall I spent principally traveling and preaching in the northern part of Ohio. In the winter of 1839 and 1840, I was employed in teaching a district school in the township of Shalersville, Portage County, Ohio. The school was large, and its patrons all Gentiles with the exception of one family. Previous to this time, the directors had been very unfortunate in the selection of teachers; consequently the scholars were, in their studies, far behind adjacent schools. Here an opportunity presented for me to make a mark, and I determined to do it, and set myself to the arduous task of arousing and instilling intellectual life into the mentally dormant brain. I labored day and night to accomplish my purpose, _i. e_., to elevate my students to a higher standard of intellectual improvement. I succeeded, and before its close, my school had attained to such celebrity, that it was everywhere spoken of for its wonderful progress, and as having outstripped all of the neighboring schools. But my extra exertions told seriously on my physical system, as the following little incident will illustrate: One evening I was in company with a gentleman who was with Napoleon Bonaparte's army in its retreat from Moscow. He possessed peculiar descriptive powers, and portrayed so lifelike the terrible scenes of suffering and death he had witnessed in that memorable defeat, that my mind was entirely absorbed, and my feelings and sympathies so aroused and carried along with him in his thrilling narrative, that my bodily strength was completely overcome, and I suddenly fainted and fell from my chair. This circumstance admonished me of the necessity of rest, of which I availed myself, and soon regained my usual health. After having arranged my secular affairs, I took leave of my friends and kindred in Ohio, and started for Nauvoo, where I arrived about the first of May, 1840. I found my parents, brothers and sisters, whom I had left about eighteen months before, in Adam-ondi-Ahman, living in LaHarpe, about thirty miles from Nauvoo. O, what changes, privation, hardship and suffering, the cruel hand of persecution had produced in those eventful months! But God was with His people, and they knew in whom they trusted, and in the midst of severe trials, rejoiced that they were counted worthy to suffer for the truth's sake. CHAPTER VIII. In Di-Ahman.--Our father's purchases.--Friendliness of the "old settlers."--A spirit of hostility prevalent.--Millers would not grind our wheat.--Grating corn for our bread.--How we cooked the grated meal.--A strange move; the old settlers abscond.--Their reports in the surrounding country.--The Military quells the uprising.--A horse mill in operation.--Mobs arouse with increased force.--Government sends Militia.--They are set to guard the Saints, who are ordered to leave the county within ten days.--The halfway house.--Food frozen.--How we ate supper.--Sleepless and jolly.--Arrive in Far West.--Seven miles out.--Move to Illinois.--To Warren County.--To LaHarpe.--To Nauvoo. We will now leave Lorenzo in LaHarpe, preparing for a visit to Nauvoo, and return to Adam-ondi-Ahman, where he left us. In Di-Ahman, Daviess County, Missouri, our father purchased and paid in full for two homesteads, including the farm crops. The "old settlers," as the inhabitants were called, were very anxious to sell to the Latter-day Saints, who, at the time, did not comprehend nor suspect their villainy. They were obsequiously kind and friendly in their manner towards us as strangers, and we did not, for the time being, suspect their sincerity; but the sequel proved that they had made arrangements for mobbing and driving us, previous to selling, and then, according to their programme, re-take possession of the purchased premises. Before Lorenzo started on his southern mission, as reported in his journal, a spirit of mobocracy was boldly manifested by leading citizens in the county opposing the Latter-day Saints, and at the August election preventing their vote--also putting them to great inconvenience by laying an embargo on all of the flouring mills in that section, and preventing our people from obtaining breadstuff. Our father had abundance of wheat, but could get no grinding. In this dilemma we had to resort to graters, made by perforating tin pails and stovepipes, on which we grated corn for bread material. We tried boiled wheat, but found that it did not retain much nourishment; and our grated corn meal, when cooked by the usual process of bread making, was not quite so solid as lead, but bore a more than satisfactory resemblance to it. "Necessity, the mother of invention," prompted experimenting, and we set our wits to work to make our meal not only _eatable_, but palatable. We had a fine crop of "Missouri pumpkins" (which, being interpreted, means the choicest kind), produced from the soil our father bought; these we stewed with a good supply of moisture, and when boiling hot, stirred it into our grated meal, which, when seasoned with salt and nicely baked--well buttered or in milk, was really very delicious; the main thing was to get enough, especially after the mob had driven in the scattered settlers, by which the number of our family was increased to twenty-five. Elder Abel Butterfield, Lorenzo's traveling companion, was stopping with us, while waiting for my brother to regain his strength sufficient for travel, and as he required clothing made, previous to departure, my sister proposed to join me in doing his needle work, tailoring, etc., if he would give his time in grating meal for the family, which he gladly accepted. It was hard work, and after he left, we took it by turns, soaking the corn when it became so dry as to shell from the cob. Not long after our young missionaries left us, very early one morning, we were utterly astonished with the announcement that all of our neighbors, the "old settlers," including those of whom our father had purchased, had fled the country. On entering some of the vacated houses, clocks were seen ticking the time, coffee-pots boiling the coffee, and everything indicating a precipitate and compulsory flight. What could be the cause, and what the meaning of this unprecedented and really ominous movement was veiled in the deepest mystery, until the reaction solved it by bringing to light the most cruel perfidy. We soon learned that those unscrupulous hypocrites had scattered abroad through the settlements, arousing a mob feeling against the Latter-day Saints, by reporting that the "Mormons" had driven them from their homes, they having barely escaped with their lives at the expense of all they possessed. This unprecedented move was sufficient pretext for an onslaught, and a general uprising of the people threatened an immediate extermination of the Latter-day Saints, which was prevented by an appeal to, and the intervention of, the military authority of the State. A posse was sent, which quelled the mob, and for a few days we had peace. The Saints took advantage of the quietus, purchased a horse-mill and soon had it in operation, and released the family graters. But the peaceful interim was of short duration. It seemed that the turbulent spirit had gained strength by the recess, and broke out with redoubled fury. No Latter-day Saint was safe, and although our trust was in God, and we felt assured of His protection, it was wise for us to keep up a show of defence, as it had a tendency to awe our enemies. To us it was a novel sight, and would have been ludicrous (were it not painfully symptomatical of the situation) to see our venerable father walking to meeting on the Sabbath, with a Bible in one hand and a rifle in the other. At length an order was issued by the Governor of the State, for all of the Saints to leave Daviess County within ten days from date, the sixth of December, and a company of militia was stationed in Di-Ahman, for that length of time, ostensibly to protect us from the mob, but it was difficult to tell whether the mob or the militia was most dangerous. Before we left, the former owner of the place where we lived, came in, and looking around very impudently, inquired how soon we would be out of the house. It required an effort, but we suppressed our feelings of indignation. The weather was extremely cold, and the morning we bid adieu to our honorably and honestly acquired transitory home, and much property which we were obliged to leave, after assisting what I could, I started before the teams, to warm my feet by walking. While musing on the changing and wonderful vicissitudes of mortal life as I walked quietly and alone, I was interrupted in my meditations by the approach of one of the militia. After the usual salutations of "Good morning," he said: "_I think this will cure you of your faith_." I looked him in the eye, and, with emphasis, replied, "No, sir, it will take more than this to cure me of my faith." His countenance dropped, and he said, "_Well, I must confess you are a better soldier than I am_." And we parted. It took two days to go by team to Far West, and seventy-five persons, pilgrims like ourselves, put up at our stopping place for the night. It was a small vacated log house of one room only, which was the general nightly resort of people traveling from Di-Ahman to Far West. As we found it, the chinkings between the logs had been torn out, leaving open spaces through which gusts of wind had free play. When we arrived, the provisions we brought were solidly frozen, and the crowd of people was so dense, we could not avail ourselves of the fire. But we must have supper, and we could not eat hard frozen bread, and we adopted the following: The boys milked our cows, and before the milk was strained, one of us held the dish while another sliced the bread, and the third strained the warm milk into it, which thawed the bread; thus one after another, until all were plentifully served. Bed time came, but there was no room for beds, except for the sick, and, indeed, there was very little sitting room. Our mother was quite feeble through fatigue and exposure, and we managed to fix a place for her to lie down, while our sister and myself sat on the floor, one on each side, to ward off the crowd. I can well remember that ever memorable night--how I dare not move lest I should disturb those around me, so closely were we packed. And withal, it was a jolly time, although with the majority, a sleepless night. Some ten or fifteen feet from the house was a small horse shed, in the centre of which the brethren built a roaring fire, and around it they stood, sometimes dancing to keep warm, some roasting potatoes, while others parched corn, and all joining in singing hymns and songs, merrily passing off the hours till the morning dawn. Many started very early, which gave us access to the fire for our morning meal. Little would strangers, could they have witnessed those seventy-five Saints, without knowing our circumstances; I say, little would they have thought that we were exiles from our homes, going to seek among strangers, abiding places for the winter, in an adjoining county, and by order of the governor, leave the State and go we knew not where, in the Spring. They would naturally have thought us a pleasure party. On the fifth of March, 1839, after wintering seven miles from Far West, in Caldwell County, we started _en route_ for Illinois, landing in Quincy; we stopped there a short time, and from there our father moved to Warren County, in the same State; from there to LaHarpe, where Lorenzo found us, thence to Commerce, afterwards called Nauvoo. CHAPTER IX. Called on mission to England.--Extraordinary communication.--Calls on families of the Twelve.--In Ohio.--Borrows money.--On board a sailing vessel.--In Liverpool.--Writes to his aunt.--Why he is there.--How he came there.--Crossing the ocean.--Terrific storms.--An ocean storm scene.--The calm.--Gratitude.--Arrives in Liverpool.--Manchester.--Birmingham.--Lorenzo says: Early in the spring of 1840, I was appointed to a mission in England, and I started on or about the twentieth of May. I here record a circumstance which occurred a short time previous--one which has been riveted on my memory, never to be erased, so extraordinary was the manifestation. At the time, I was at the house of Elder H. G. Sherwood; he was endeavoring to explain the parable of our Savior, when speaking of the husbandman who hired servants and sent them forth at different hours of the day to labor in his vineyard. While attentively listening to his explanation, the Spirit of the Lord rested mightily upon me--the eyes of my understanding were opened, and I saw as clear as the sun at noonday, with wonder and astonishment, the pathway of God and man. I formed the following couplet which expresses the revelation, as it was shown me, and explains Father Smith's dark saying to me at a blessing meeting in the Kirtland Temple, prior to my baptism, as previously mentioned in my first interview with the Patriarch. As man now is, God once was: As God now is, man may be. I felt this to be a sacred communication, which I related to no one except my sister Eliza, until I reached England, when in a confidential private conversation with President Brigham Young, in Manchester, I related to him this extraordinary manifestation. Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, and others of the Quorum of the Twelve, nine in all, were at this time laboring in England, and before leaving Nauvoo, the home of the Saints, I visited several of their families. I found Sister Young occupying an unfinished log hut, with a loose floor, and no chinking between the logs; consequently the sides and ends of the hut were open, leaving the inmates exposed to wind and storms. When I called, she had just returned from a long, fatiguing and fruitless search for her milch cow, which had strayed the day before, and on which she much depended for sustenance for her little ones. On my asking her what she wished me to say to her husband, she replied, "You see my situation, but tell him not to trouble, or worry in the least about me--I wish him to remain in his field of labor until honorably released." Her apparent poverty-stricken, destitute condition deeply stirred my sympathy. I had but little money--not sufficient to take me one-tenth the distance to my field of labor, with no prospect for obtaining the balance, and was then on the eve of starting. I drew from my pocket a portion of my small pittance, and presented her, but she refused to accept it; while I strenuously insisted on her taking, and she persisting to refuse--partly purposely, and partly accidentally, the money was dropped on the floor, and rattled through the openings between the loose boards, which settled the dispute, and bidding her good bye, I left her to pick it up at her leisure. When I called on the wife of Orson Pratt, she said she wished her husband to return home as soon as possible--she needed his assistance. On my way to New York, my point of embarkation, I called on my friends in Ohio, held a few meetings, borrowed money at a heavy interest, and proceeded on my way, traveling to New York chiefly on canal boats. I took steerage passage on board a sailing vessel, having supplied myself with blanket, buffalo robe, and a supply of provisions. I had heard tell of deck passage--I had read of deck passage, but when I experienced deck passage, with its peculiar make-up, on this voyage, I could truly say, with the Queen of Sheba, "the half had not been told;" and I felt assured that the other half never could be told. And, after all, the almost unbearable discomfort I experienced on the voyage was not attributable particularly to deck passage, but to the unpleasant peculiarities of the situation. I was surrounded with a huddled crowd of rough, uncouth people, very filthy in their appearance and habits. We had a long passage of about six weeks, in which we encountered storms and tempests, and suffered much for want of fresh water, and also a sufficient supply of food. For further particulars I transcribe the following letter written to my aunt in Ohio: London, England, Feb. 16, 1841. _My Dear and Highly Respected Aunt_: With pleasure I improve the present opportunity in fulfilling the promise made at our last interview. You see by this heading, I am in the city of London, the great metropolis of the British empire. The thought that I am between four and five thousand miles from the home of my childhood and all of my early, fond associations, very naturally prompts the question, _Why am I here_? To me, a question of no small magnitude--one, the results of which probably lie far in the future. In answer to the foregoing I would say, I am here because God has spoken, and raised up a Prophet, through whom He has restored the fulness of the everlasting Gospel, with all its gifts, powers, ordinances, and blessings; with a proclamation to all peoples, "_Repent, for the kingdom of heaven is at hand_." In the providence of God, I have been called as an ambassador, to bear this message to the nations of the earth, which I realize devolves on me a great responsibility which I cannot discharge without the aid of the Almighty. And now, another question suggests itself--_How came I here_? In answer to this, I can truly say, the hand of the Lord has led me, and His power has protected and preserved me in the midst of those perilous scenes to which voyagers are often exposed when on the briny deep in their passage to foreign lands. I was nearly two weeks on the way from Cleveland, Ohio, to New York--traveled upwards of three hundred miles on the Erie canal. At Albany I took steamboat to New York, and the next day, after having supplied myself with what little necessary articles and comforts I needed on the voyage, went on board a ship just ready to sail, bidding good bye to New York, after a brief introduction and hasty glance at its temptations for sight-seeing; and, for the first time, turned my face from my native land. I was forty-two days crossing the ocean, and during this time we encountered three terrible storms--storms which those accustomed to the ocean pronounced very dangerous. Unacquainted as I was with the turbulent waves, I was unable to judge comparatively, but, in a number of instances, to say the least of it, the scene was fearfully terrific. I did not feel surprised that men, women and children who had not learned to trust in God, wrung their hands in an agony of fear, and wept. My trust was in Him who created the seas and defined their bounds. I was on His errand--I knew that I was sent on this mission by the authority He recognizes, and, although the elements raged and the ship swayed and trembled amid the heaving billows, He was at the helm, and my life was safe in His keeping. I think, aunt, that you moved from Massachusetts to Ohio by land, and that you have had no experience in ocean life; now, to realize the answer to "How came I here?" Just look at me in your lively imagination, in one of these terrific storms, seated on a large hogshead of water--holding on, with both hands, to ropes near by, in order to retain my position--the ship reeling and dashing from side to side--now and then a monster wave leaping over the bulwarks, treating all present with a shower bath--see, sitting near me, a man weeping bitterly with terror in his countenance--the next moment a wave shoots over the bulwarks, dashing him from his seat and landing him precipitately against the bulwark on the opposite side, from which he arises with a broken arm and dripping wet; while many others are badly bruised by having been furiously thrown about. So much for the upper deck. Now take a peep into the deck below, where boxes, chests and barrels, having broken loose from their storage, are slipping and tumbling about among the women and children, whose groans and cries for help are in vain, so long as each man has all he can possibly do to take care of himself, for none but sailors and those accustomed to marine life can control their movements in a fierce storm on the mighty deep. No doubt but an imaginative glance at the one storm will suffice. Now, after the storm subsided and the bosom of the great deep settled into calm repose, see the tall masts bow gently before the mildly moving breeze--the white sails unfurl in placid swells, and again the ship moves through the parting waves with stately pride, while joy and gratitude fill every heart. When we arrived at the Liverpool docks, as the vessel approached within a few feet of the shore, the hand of an Englishman was reached forth to assist me. I immediately seized it and landed upon the island of Great Britain, just three months from the time I left my father's house in Illinois, to which place my father and family had been driven by the ruthless hand of mobocracy. The twenty-second of this month I shall have been four months in England. The pleasure I realized on the termination of a long and tedious voyage on the ocean cannot be expressed. Suffice it to say, my heart was full of the highest gratitude to Him who preserves and sustains those whom He calls and sends forth as ministers of salvation to the nations of the earth. In Liverpool, I found a branch of the Church of Jesus Christ of Latter-day Saints, with about one hundred members. I tarried a few days and spoke in an evening meeting, then took the train to Manchester, distant thirty miles. On my arrival, I experienced inexpressible joy in greeting once more my brethren from America. I stopped in Manchester about ten days, during which I preached a number of times and baptized several persons. The population of this city consists of over three hundred thousand inhabitants. From Manchester I went by coach to Birmingham. There I labored in the ministry about three months, and never enjoyed myself better, nor received kinder treatment. This great city contains about two hundred thousand inhabitants. On the eleventh of February, in about five hours I proceeded by train to London, from which I write you. I am here, presiding over the Church in London; I also have charge of several branches established in the vicinity. The work of the Lord moves on with rapidity in all parts of Her Majesty's kingdom--in England, Scotland and Wales. With kind regards to you, dear aunt, and to each member of your family, I subscribe myself, Your affectionate nephew, L. Snow. CHAPTER X. Writes from Birmingham.--Church numbers Sixteen.--Conference in London.--Lorenzo appointed to preside over the London Conference.--Confirmed in Manchester.--Nine of the Twelve present.--Established a Branch in Wolverhampton.--Ordained William Henshaw.--Sent him to Wales.--William Henshaw did a good work, but "died as a fool dieth."--An encounter with Evil Spirits.--Lorenzo gets the Victory.--An Apostacy succeeds.--April 6th, Conference in Manchester.--Nine of the Twelve present.--Branches represented.--Officers set apart.--A cake for the Twelve.--The cake distributed.--A joyful time.--Orson Hyde speaks.--Joseph Fielding speaks--P. P. Pratt composes verses.--Brigham Young and William Miller sing.--President B. Young dismisses.--Poem addressed to L. Snow. Brother Snow writes from Birmingham under date of 6th December, 1840. He says the Church there now numbers sixteen, and that many more are on the eve of being baptized. He also informs us that the Church at Greet's Green now numbers about forty members, and that several in that place will soon become citizens of the Kingdom of God. One of the Methodist preachers has yielded obedience to the faith.--_Millennial Star_. February 14, 1841.--At a conference in London, it was moved by Heber C. Kimball, seconded by Wilford Woodruff, that Lorenzo Snow be appointed president of this conference; also to take the superintendency of the Church in London. This appointment was confirmed on the 6th of April, at the annual conference in Manchester. At that conference, nine of the Quorum of the Twelve were present, viz: Brigham Young, Heber C. Kimball, Orson Hyde, Parley P. Pratt, Orson Pratt, Willard Richards, Wilford Woodruff, John Taylor and George A. Smith. The records show that after Brother Snow's return from conference up to the 26th of May, he had baptized eighteen persons. Before leaving Greet's Green to take charge of the Church in London, Brother Lorenzo held several meetings in Wolverhampton, a flourishing town numbering several thousand inhabitants. There he succeeded in establishing a branch of the Church. A man, by name William Henshaw, was one of the number who embraced the Gospel at that time; a man of ability and force of character, he became very useful as a minister of and advocate for the truth. Brother Snow ordained William Henshaw to the Priesthood, and sent him on a mission to Wales to introduce and open the Gospel door to that people. He was very successful and greatly blessed in his labors. He had baptized several hundred persons and organized quite a number of branches of the Church in that country previous to the arrival of Captain Dan Jones, who was sent as a missionary from Salt Lake to that people. It is a matter of deep regret that, after having performed a great and good work--after having been instrumental in bringing into the Church, among the many whom he baptized, several persons who became prominent and influential preachers of the Gospel, that he should make shipwreck of his faith through that destructive demon, intemperance, and by intoxication destroy the powerful faculties with which God had endowed him. He crossed the ocean, and, in St. Louis, died a drunkard. Once beloved and highly respected, he yielded to the weakness of the flesh, and "died as a fool dieth"--an object of regret and pity, a warning to those similarly tempted. Not long after Brother Snow was appointed to preside over the Church in London, a circumstance occurred which plainly illustrated the interference of evil spirits in human affairs, and most strikingly their use as instruments to oppose the progress of the latter-day work. A band of them undertook to frighten him from his post; but Lorenzo Snow is one whom neither favor, fright nor force can move from the post of duty. At the time referred to, he occupied a well furnished upper room, and directly after his appointment to the presidency, after retiring to bed at night, he was aroused from sleep by the most discordant noises. It seemed as though every piece of furniture in the room was put in motion, going slash-dash, helter-skelter, back and forth against each other in such terrible fury that sleep and rest were utter impossibilities. He endured the unceremonious visitation for several nights, each night thinking it was the last, that they would leave as unbidden as they came, until the fact forced itself upon his mind that so long as he would tamely submit to their aggressions, so long they would continue to repeat them. Something must be done. He must claim the right of master over his own premises. Accordingly, after a day of fasting and before kneeling to pray, as was his custom before retiring for the night, he read aloud a chapter in the Bible, and then, in the name of Jesus of Nazareth, and by the authority of the Holy Priesthood, rebuked those spirits, and commanded them to leave the house--went to bed and had no more disturbance. But those spirits were not discouraged with one defeat. It was not long before several members of the Church became disaffected and came out in open rebellion, insomuch that it was painfully necessary to expel quite a number. Manchester, April 6, 1841.--The council of the Twelve assembled in Manchester Hall, on the 6th day of April, 1841, for the first time, to transact business as a quorum, in the presence of the Church, in a foreign land, being the first day of the twelfth year of the rise of the Church of Jesus Christ of Latter-day Saints. Nine of the Quorum were present. At this Conference much was done in appointing and setting apart to offices--ordaining, etc., as well as representing the various branches and conferences. All being accomplished, appropriate instructions were delivered by different members of the High Council relative to the duties of the officers in their respective callings, etc., etc. A very richly ornamented cake from New York, from Elder Adams' wife to the Twelve, was then exhibited to the meeting. This was blessed by them, and then distributed to all the officers and members, and then to the whole congregation, consisting, probably of seven hundred people. A large fragment was still preserved for some who were not present. During the distribution, several appropriate hymns were sung, and a powerful and general feeling of delight seemed universally to pervade the meeting. While this was proceeding, Elder P. P. Pratt composed and handed over to the clerk the following lines, which the clerk then read to the meeting, as follows: When in far distant regions, As strangers we roam, Far away from our country, Our friends and our home: When sinking in sorrow, Fresh courage we'll take, As we think on our friends, And remember the cake. Elder O. Hyde appealed powerfully to the meeting, and covenanted with the Saints present, in a bond of mutual prayer, during his mission to Jerusalem and the East, which was sustained on the part of the hearers with a hearty amen. Elder Joseph Fielding remarked that it was with the most pleasing and grateful feeling that he had witnessed the scenes of this day. And respecting the rich cake of which they had been partaking, he considered it a type of the good things of that land from whence it came, and from whence they had received the fulness of the Gospel. He expressed a hope that they might all hold out till that day, when they should be assembled to partake of the marriage supper of the Lamb. Elder B. Young and Elder William Miller sang the hymn, "Adieu, my dear brethren, adieu," etc. This was after the number of the official members present had been taken--one hundred and seven. President Brigham Young blessed the congregation and dismissed them.--_Millennial Star_. At this meeting, Brother Lorenzo reported the London Conference. No one who has never been located far from home can realize the happiness he enjoyed while associated with so many of the Quorum of the Twelve on this occasion. TO ELDER LORENZO SNOW, LONDON, ENGLAND. Dearest brother, wherefore leave us? Why forsake your friends and home? Of your presence, why bereave us, And in foreign countries roam? Must the dearest ties be broken? Must affection's garland fade? No, O no! But God has spoken, And His voice must be obeyed. You have gone to warn the nations, In the name of Israel's God; You are called to bear salvation's Joyful tidings far abroad. Now the Gospel proclamation Must be sounded far and near, That the _best_ of every nation May in Zion's courts appear. In the spirit of devotion To Messiah's glorious Cause, You have crossed the pathless ocean, To proclaim Redemption's laws. You are now a standard bearer On a distant mountain top, And perchance ofttimes a sharer In privation's bitter cup. God designs to try and prove you, If you will His voice obey; Therefore from your friends who love you, You are parted far away. You are called yourself to sever From the land where kindred dwell; But it will not be forever-- Time will surely break the spell. Here warm friends await your greeting-- Noble friends of Abra'm's line: Here are gentle pulses beating In soft unison with thine. Here are daily prayers ascending For th' appointed hour to come; When your mission nobly ending, We shall bid you "_Welcome home_." Nauvoo, Jan., 1841. E. R. Snow. CHAPTER XI. Brother Snow writes to Elder Pratt.--Baptisms.--A hint to the wise.--Caution and instruction.--Writes to the _Star_.--Increase in the Church in London.--Good word for Bedford.--Baptisms.--To Elder Pratt.--Sad news.--Sister Morgan's Death.--Her faithfulness and benevolence.--Her triumphant departure.--Her Husband is comforted.--Conference.--Lorenzo informs how subscriptions are obtained.--Singing in Tongues.--L. appointed First Counselor.--P. P. Pratt speaks.--Stanza.--Queen Victoria.--Presentation of the Book of Mormon to Her Majesty and the Prince Consort. Extract of a letter written from London on the third of May, 1841: _Elder Pratt_: I improve a few moments in communicating some few items in reference to the prosperity of our Redeemer's kingdom in this metropolis. I feel happy in having the privilege of stating that the prospects of Zion's extension and enlargement in this city are far more encouraging now than at any former time since I located in London. Though surrounded with high-handed wickedness of every description, Zion begins to break forth, and, I trust, ere long will become a shining lamp in this city. Many people in various directions are inquiring the way of salvation, and thanks to her glorious King, Zion is beginning to array herself in her beautiful garments, even with light and intelligence, faith and power, and her children are pointing out in plainness the one and only pathway that leads up into the holy, celestial mansions of eternal rest. On Sunday, our preaching room is crowded to overflowing. Yesterday morning I had the pleasure of baptizing eleven into the fold of our Lord and Savior Jesus Christ. Others, also, will soon follow the glorious example. Lorenzo Snow. A HINT TO THE WISE. London, May 13, 1841. The Savior has commanded not to cast pearls before swine. I am sorry to say that this instruction is not always sufficiently regarded by those to whom our Lord has given, through the Everlasting Covenant, His pearls of wisdom, knowledge, and precious gifts. The consequence is, we lose blessings instead of retaining them--a decrease of the Holy Spirit follows, instead of an increase, and our minds become darkened. What I allude to is this: we too frequently engage in conversation concerning things of the kingdom of God, with persons of a wrong spirit; and feeling over anxious to make them see, understand, and acknowledge the light presented, we urge on, and persist in the conversation until we partake of the spirit of those with whom we are conversing. We ought to be particularly guarded against falling into errors of this kind. It is very easy to understand when conversation is attended with profit. We then feel our minds enlightened, and the power of God resting upon us through the Holy Spirit--ideas flow into our minds, and we express them with ease, freedom, and calmness. Conversation conducted in this spirit proves highly profitable, not only to ourselves, but also to those with whom we converse; and after its close, our hearts are drawn out in gratitude to the Most High for the privilege of imparting the glorious truths of the Gospel to the children of men. L. Snow. The following is from the _Millennial Star_ of September, 1841: Elder Snow writes from London, under date of August 21, as follows: Dear Brother--This morning I occupy a few moments in communicating a general view of the present state and prosperity of the London Conference. Six months since, when I took charge of this conference we numbered less than one hundred members; since then we have increased to two hundred and twenty. I recently had the pleasure of spending three weeks in Bedford and vicinity. My heart truly rejoiced to witness the good order, peace and love prevailing there. The zeal and untiring perseverance of the officers of the Church in Bedford, in leaving their homes on Sunday morning, after having labored with their hands all the week, and then walking eight and ten miles to proclaim the fulness of the Gospel, is truly worthy of commendation and of imitation by all who labor in the name, and by the authority of Jesus Christ. During the time I was in Bedford, twenty-three persons were baptized into Zion's fold, in that place and vicinity. London, October 28, 1841. _Elder Pratt_: Dear Brother.--In a moment our joys are turned to sorrow, our pleasures into pain. Death has entered this part of Zion's fold, and taken one of her best and most worthy daughters. This morning, our beloved sister, Elizabeth Morgan, after a short illness, bid adieu to her weeping husband, children and friends, and took her departure to the fair climes of Immortality. She was beloved by all the Saints, and much respected throughout the extensive circle of her worldly acquaintance. By her faith and knowledge, the curtains of Zion have been extended, and through her benevolence the Saints have been made to rejoice. With herself and husband, our Elders first found a home when they were strangers in London, endeavoring to rear the standard of Zion. Their house has been my home ever since my arrival. The Church has cause to mourn her loss, especially those who participated in her friendship when laying the foundation of this branch, when dark clouds gathered thickly over their prospects, and all their efforts seemed baffled. But let them not mourn as for one who dies without hope. She died, not only in hope, but in the perfect assurance of future glory; and in her dying moments, wished me to express to Elder Kimball that she blessed the hour in which he baptized her. One remarkable circumstance connected with this melancholy event, I wish to relate. About two o'clock this morning, we had given up all hopes of her recovery. We saw it was the will of God to take her to Himself. We had continued to offer our prayers in her behalf, and done everything consistent with scripture and the mind of God. She continually expressed a wish that no medicine should be administered to her by a doctor, and particularly requested that "_no blame should be attached to, and no reflections cast upon, her dear husband and children, because no doctor had been employed; for she wanted no physician but the Lord_." About two o'clock, she requested me to kneel by her bedside, and, for the last time, offer my supplications, and she said she would depart in peace. I complied with her request, and while calling upon the Lord in presence of her weeping husband, children and friends, the Holy Spirit rested on me in power, and I was moved upon to ask the God of Israel that her disconsolate husband might be comforted, even if it were by the ministering of Sister Morgan's departed spirit, that he might have thereby consolation and fulness of hope. At the same hour, Sister Bates, of this city--a worthy member of the Church, had an _open vision_, in which she saw Sister Morgan standing in full view before her, clothed in robes beautiful and white, and around her head were clouds of glory, surpassing in splendor and brilliancy, the sun at noonday. Sister Bates rejoiced in the vision. It was not a dream, but an _open vision_, continuing some length of time. When the vision closed, she immediately related it to her husband. When the vision was made known to Deacon Morgan, the bereaved husband, he lifted up his head and _rejoiced in sorrow,_ receiving consolation even in the valley of grief. He has not a shadow of doubt that the companion of his bosom now rests in mansions of peace and glory. Yours in the Everlasting Covenant, L. Snow. In the minutes of a general Conference held in Manchester, commencing on the 5th of May, 1842, published in the _Millennial Star_, we find the following: "Elder Snow then addressed the meeting, and stated the method they had adopted in London Conference of raising funds for the Temple, which was by holding tea meetings; at which time any person wishing to appropriate for this purpose, had the opportunity. Elder Snow concluded his address by singing beautifully in tongues." Just before leaving England, Elder P. P. Pratt, through the _Star_, in a general address to the Saints in Europe, writes the following--"I therefore recommend and appoint Elder Thomas Ward as my successor in the office of the General Presidency of the Church in Europe, in connection with Elders Lorenzo Snow and Hiram Clark. To these persons I commit the care and government of the Church in this country for the present, trusting that they will conduct and counsel in all things according to the mind of the Spirit, and according to the counsel that shall be given them from Nauvoo from time to time by the Quorum of the Twelve or the First Presidency. "I sincerely hope that the officers and members in the several conferences will uphold and support these men in their high and holy calling by the prayer of faith, and by a willing, submissive and teachable spirit; and in so doing they will prosper." STANZA ON THE PRESENTATION OF THE BOOK OF MORMON TO QUEEN VICTORIA. BY ELIZA R. SNOW. Before leaving London, Elder Lorenzo Snow presented to Her Majesty, Queen Victoria, and His Royal Highness, Prince Albert, through the politeness of Sir Henry Wheatley, two neatly bound copies of the Book of Mormon, which had been donated by President Brigham Young, and left in the care of Elder Snow for that purpose; which circumstance suggested the following lines: QUEEN VICTORIA. Of all the monarchs of the earth, That wear the robes of royalty, She has inherited, by birth, The broadest wreath of majesty. From her wide territorial wing, The sun does not withdraw its light; While earth's diurnal motions bring To other nations, day and night. All earthly thrones are tottering things, Where lights and shadows intervene; And regal honor often brings The scaffold or the guillotine. But still her sceptre is approved; All nations deck the wreath she wears; Yet, like the youth whom Jesus loved, One thing is lacking, even there. But, lo! a prize possessing more Of worth than gems with honor rife-- A herald of salvation bore To her the words of endless life. That gift, however fools deride, Is worthy of her royal care; She'd better lay her crown aside Than spurn the light reflected there. O would she now her influence bend-- The influence of royalty, Messiah's Kingdom to extend, And Zion's "nursing mother" be: Thus, with the glory of her name Inscribed on Zion's lofty spire, She'd win a wreath of endless fame, To last when other wreaths expire. Though over millions called to reign-- Herself a powerful nation's boast, 'Twould be her everlasting gain To serve the King, the Lord of Hosts. For there are crowns and thrones on high, And kingdoms there to be conferred-- There honors wait that never die-- There fame's immortal trump is heard. Truth echoes--'tis Jehovah's word; Let kings and queens and princes hear: In distant isles the sound is heard: Ye heavens, rejoice! O earth, give ear! The time--the time is near at hand To give a glorious period birth: The Son of God will take command, And rule the nations of the earth. CHAPTER XII. Brother Snow's Mission terminates.--Reports four hundred Members in the London Conference.--Is appointed to take charge of two hundred and fifty Saints _en route_ to Nauvoo.--Embarks on the "Swanton."--The Steward's sickness.--Grows worse and worse.--Is given up, and nearly dead.--Sister Martin insists with the Captain.--Is repulsed, and again asks that Elder Snow may administer to the Steward.--She obtains consent.--The man is healed.--Baptisms in New Orleans.--The Company reaches Nauvoo.--Great Reception.--Waving of Handkerchiefs.--The Prophet present.--Reminiscences.--My joy in meeting Lorenzo.--How we associated.--Appeal to my Husband.--Their Interview.--The Result. In April, 1842, at the Conference in Manchester, President P. P. Pratt presiding, Lorenzo Snow represented the London Conference, consisting of four hundred members, fourteen Elders, thirty-two Priests, seven Teachers, eight Deacons, including ten branches. During his presidency he visited and preached to congregations in many places, bearing testimony to the truths of the Gospel of the Son of God, having, at the time of embarking for his native country, traveled in England four thousand miles. At the close of his mission, he was appointed to take charge of a company of Saints, consisting of about two hundred and fifty souls, _en route_ for Nauvoo; and in January, 1843, embarked on the ship "Swanton." The commander, Captain Davenport, and officers of the crew were kind and courteous, which contributed much to ameliorate the discomfort incident to life on the ocean. The steward, a German by birth, was a young man, very affable in manner, and gentlemanly in deportment--a general favorite and highly respected by all. During the latter part of the voyage he took sick, and continued growing worse and worse, until death seemed inevitable. All means proved unavailing, and the captain, by whom he was much beloved, gave up all hope of his recovery, and requested the officers and crew to go in, one by one, and take a farewell look of their dying friend, which they did silently and solemnly, as he lay unconscious and almost breathless on his dying couch. Immediately after this sad ceremony closed, one of our sisters, by the name of Martin, without my brother's knowledge, went to the captain and requested him to allow my brother to lay hands on the steward, according to our faith and practice under such circumstances, saying that she believed that the steward would be restored. The captain shook his head, and told her that the steward was now breathing his last, and it would be useless to trouble Mr. Snow. But Sister Martin was not to be defeated; she not only importuned, but earnestly declared her faith in the result of the proposed administration, and he finally yielded and gave consent. As soon as the foregoing circumstance was communicated to my brother, he started toward the cabin where the steward lay, and in passing through the door met the captain, who was in tears. He said, "Mr. Snow, it is too late; he is expiring, he is breathing his last!" My brother made no reply, but took a seat beside the dying man. After devoting a few moments to secret prayer, he laid his hands on the head of the young man, prayed, and in the name of Jesus Christ rebuked the disease and commanded him to be made whole. Very soon after, to the joy and astonishment of all, he was seen walking the deck, praising and glorifying God for his restoration. The officers and sailors acknowledged the miraculous power of God, and on landing at New Orleans several of them were baptized, also the first mate, February 26, 1843. At New Orleans the Saints left the "Swanton," and, on board the "Amaranth," wended their way up the Missouri and Mississippi rivers to the city of Nauvoo. Descriptive of their arrival, I clip the following paragraph from the "History of Joseph Smith," under date of April 12, 1843: "Before the Elders' Conference closed, the steamer 'Amaranth' appeared in sight of the Temple, coming up the river, and about noon landed her passengers at the wharf opposite the old Post Office building, consisting of about two hundred and forty Saints from England, under the charge of Elder Lorenzo Snow, who left Liverpool last January, after a mission of nearly three years. This is the first boat up this season." The time of the arrival had been announced, and many hearts (mine not excepted) were anxiously and expectantly beating, and when the steamer came in sight, every eye was turned in the direction, and as it neared the landing, white handkerchiefs were waving along the shore, up and down, for a great distance. President Joseph Smith, with a large number of brothers and sisters, was present to greet our friends, and he gave notice to the new comers to meet at the Temple on the next day at ten o'clock, to receive instructions. It should be borne in mind that time and progress have wrought great changes since that event--at that time steamers were not navigating the ocean with the astonishing rapidity they are doing forty years later--crossing in a few days; and, at that time, letter communication was very tardy in comparison with the present fast age, and cablegram nonexistent. In consideration of these circumstances, it will be readily understood that a mission to England _now_ differs very considerably from a mission to England _then_--saying nothing about the aid and facilities of the railroads of the present day. In view of all these improvements, it is easy to comprehend that the arrival of a company of Saints from Europe was hailed as an important event. To me, personally, the one alluded to above was particularly so. The appearance of the "Amaranth," as it came in sight, attracted the gaze of many eyes, but I then thought, and still think, that of all the crowd that watched its progress up the Mississippi, as it approached the wharf, no one felt a deeper interest than myself. Knowing that the steamer held a dear brother with whom, three years before, I parted for an indefinite period, I watched it coming, and the white handkerchiefs waving from its deck--perhaps one is his, and in a few moments I shall clasp the hand that waves it! Although I determined to appear to the bystanders undemonstrative, I have not forgotten how my heart beat when the steamer reached the wharf. It may seem trivial to others, but that is one of the incidents in my life that has fastened indelibly on my memory. While my brother was absent on this, his first mission to Europe, changes had taken place with me, one of eternal import, of which I supposed him to be entirely ignorant. The Prophet Joseph had taught me the principle of plural, or Celestial Marriage, and I was married to him for time and eternity. In consequence of the ignorance of most of the Saints, as well as people of the world, on this subject, it was not mentioned only privately between the few whose minds were enlightened on the subject. Not knowing how my brother would receive it, I did not feel at liberty, and did not wish to assume the responsibility of instructing him in the principle of plural marriage, and either maintained silence, or, to his indirect questioning, gave evasive answers, until I was forced, by his cool and distant manner, to feel that he was growing jealous of my sisterly confidence--that I could not confide in his brotherly integrity. I could not endure this--something must be done. I informed my husband of the situation, and requested him to open the subject to my brother. A favorable opportunity soon presented, and, seated together on the lone bank of the Mississippi river, they had a most interesting conversation. The Prophet afterwards told me that he found that my brother's mind had been previously enlightened on the subject in question, and was ready to receive whatever the spirit of revelation from God should impart. That Comforter which Jesus said should "_lead into all truth_," had penetrated his understanding, and while in England had given him an intimation of what at that time was, to many, _a secret_. This was the result of living near the Lord, and holding communion with Him. CHAPTER XIII. Plural Marriage.--It tries the Prophet.--God commands, and he must obey.--Interview on the bank of the river.--The Prophet's words.--Gives Lorenzo a precious promise.--Lorenzo and myself visit our Parents, and return.--Lorenzo goes to Ohio.--Where he finds me on his return.--Close of 1843.--A social gathering.--Extract from Lorenzo's speech.--He organizes a company.--The General's compliment.--Lorenzo's experience in an unfortunate school.--Makes a success.--Mobbing at Lima. It was at the private interview referred to above, that the Prophet Joseph unbosomed his heart, and described the trying mental ordeal he experienced in overcoming the repugnance of his feelings, the natural result of the force of education and social custom, relative to the introduction of plural marriage. He knew the voice of God--he knew the commandment of the Almighty to him was to go forward--to set the example, and establish Celestial plural marriage. He knew that he had not only his own prejudices and prepossessions to combat and to overcome, but those of the whole Christian world stared him in the face; but God, who is above all, had given the commandment, and He must be obeyed. Yet the Prophet hesitated and deferred from time to time, until an angel of God stood by him with a drawn sword, and told him that, unless he moved forward and established plural marriage, his Priesthood would be taken from him and he should be destroyed! This testimony he not only bore to my brother, but also to others--a testimony that cannot be gainsayed. From my brother's journal: "At the interview on the bank of the Mississippi, in which the Prophet Joseph explained the doctrine of Celestial Marriage, I felt very humble, and in my simplicity besought him earnestly to correct me and set me right if, at any time, he should see me indulging any principle or practice that might tend to lead astray, into forbidden paths; to which he replied, 'Brother Lorenzo, the principles of honesty and integrity are founded within you, and you will never be guilty of any serious error or wrong, to lead you from the path of duty. The Lord will open your way to receive and obey the law of Celestial Marriage.' During the conversation, I remarked to the Prophet I thought he appeared to have been endowed with great additional power during my mission in England. He said it was true; the Lord had bestowed on him additional divine power." On the 22d of May, Lorenzo and I started on a visit to our parents in Walnut Grove, seventy-five miles northeast from Nauvoo, and we returned on the 1st of June. On the 12th, he left for Ohio; and when he returned on the last of August, he found me at our sister's, Mrs. Leonora A. Snow Morley, where our brother's occasional visits were highly appreciated. He spent a few days with us at the close of the year 1843. On the evening of December 31, a social circle of a few choice friends convened at the house of our sister, and we had a lovely time. My brother being one of the orators of the evening, and his sister secretary _pro tem_., I copy from my own journal the following extracts from his parting speech, on the closing year: Lima, Sunday Evening, December 31, 1843. The year 1843 is just closing upon us with all its eventfulness. While meditating upon the subject, the thought suggested to my mind that it was brother Lorenzo's turn to address those present. I made the motion, which was seconded and carried unanimously (of course); and responding, he gave a very interesting address--beautifully adapted to the occasion and to the peculiar circumstances of those present. He spoke of the anticipations of the future, on which the past had a very important bearing--the probable eventful scenery of the year about to open before us. In referring to the past, he said that the individuals present, while standing on the threshold of the year now closing, _did not_ and _could not_ imagine it possible for the changes to transpire which have transpired, with the reception and understanding--the light and intelligence connected with principles of salvation, etc., which will have an important bearing upon our future welfare; and we may also expect that the coming year will be as replete with interesting changes, and with consequences of more importance than our minds at present are capable of comprehending. But from the marvellous dealings of Divine Providence in overruling all things for our good--in bringing us safely through difficult scenes, we may look forward without the least anxiety--having everything to hope and nothing to fear. In referring to his own personal experience he said that one year ago he was in the great city of London, presiding over the conference of Saints in the metropolis, and officiating as first counselor to the President of all the Churches in the British Empire--looking forward with deep solicitude, anticipating the difficulties and dangers that awaited him in crossing the boisterous ocean, and holding the responsibility attendant on leading up to Zion a company of Saints; but the Lord had brought him through most successfully; and we are here together, enjoying the blessings of social life, etc., etc. He said, the year upon which we are soon to enter will, probably, release some of us from the difficulties into which the changes of the past have placed us; it will open our path and make things clear before us, but, perhaps we shall then meet other things of an unpleasant nature, as consequent attendants on those circumstances, and that scenery in which we may find ourselves. He forcibly suggested the utility of suppressing all anxiety with respect to the future, saying, "How illy were we qualified one year ago to pass through the scenes through which we have been led with success! From which, let us realize the folly of an over anxiety to pry into scenes that are lying before us, inasmuch as God will prepare the way by a gradual process, step by step; and leading us forward in a manner that will prove easy, as we pass along, but which, if presented to our view at once, would seem insurmountable." He said that inasmuch as we are disposed to do right, we may learn from the past year's experience, that those things which we are called to suffer, produce a very different effect upon the mind from what we should anticipate if they were presented before us in prospect; producing pleasure and satisfaction where we would look for misery. While we reflect with astonishment on the past, we may be instructed to set our hearts at rest with regard to the future; and also by contrasting the situations of some present with our situations one year ago, and taking into consideration our present enjoyments, we find it practicable for the mind to rise superior to circumstance; by having cultivated in our bosoms such principles as are calculated to elevate the affections--bring the feelings into subjection and give stability to the mind; thus producing happiness independent of outward contingencies--possessing our happiness within ourselves. He said, in taking a retrospective view of our lives, even from the time we embraced the Gospel, although we had passed through some scenes of severe trials, God had borne us off victoriously thus far, even to our great astonishment and we may confidently trust in His guidance and protection for the coming year! I will here record a little circumstance which transpired a short time after my brother returned from his English mission, as follows: By request of Lieutenant General Joseph Smith for him to organize a military company, which was to constitute a portion of the celebrated "Nauvoo Legion," Lorenzo proceeded at once. The company which he organized was mostly composed of volunteers from the company of Saints he had recently conducted from England. In the selection of officers, he was chosen captain. At their first parade they were inspected by Gen. Smith, by whom the captain was highly complimented for the fine martial appearance and good military maneuvering of his company. It would not be at all surprising if an encomium from that source should arouse the long dormant military spirit of a man, who, as his early history tells, had so strikingly manifested a chivalrous vein in his "make up." Suffice it to say, the "Legion" claims the finale of Lorenzo's military tactics. An interval occurred between the missionary travels of my brother, which he decided to spend alternately between Nauvoo and the home of our sister, Mrs. L. A. Morley. Her home was in a small town called Lima, thirty miles south of Nauvoo. A few families of the Saints had clustered there, but most of the inhabitants were "old settlers," and anti-Mormon in their feelings, yet, when there was no uprising, very friendly and respectful to those of our people who sojourned among them. Knowing that Lorenzo was rather leisurely that winter, the trustees solicited him to teach their district school. He consented, although, at the time, he well knew that he was taking an elephant by the bitts. The condition of that school was simply preposterous. A club of rough, ungovernable, rowdy boys, for some time previous, had prided themselves on whipping teachers and breaking up schools. The Saints being a small minority, could exercise no authority to remedy the evil, and the "old settlers" too indifferent on the subject of education to do so, and the roughs carried the day, insomuch that no teacher had been able to complete his term for some time before this, without serious difficulty. Lorenzo was unaccustomed to defeat, and in this instance was willing to risk the chances. In the first place, he must obtain a school certificate of his moral character and proper qualifications, in order to secure the share of public money to which the district was entitled. Mr. Williams, a notorious mobocrat, was the one authorized to issue certificates, and to him my brother applied. The examination was not only brief, but very superficial--sufficiently so to exhibit Williams' profound ignorance, which was truly amusing. The day arrived--he opened school--the belligerents were at their post, and as he proceeded in the arrangements, he noticed a half dozen of those boys grouped together, eying and scrutinizing him in that kind of earnestness that means business. Without a wise policy on his part, a battle was inevitable. "_Stoop to conquer_," was at this juncture his watchword. Physically they had decidedly the advantage of him, but mentally the advantage was altogether on his side. He resolved to win respect by conferring it. "_Love, and love only, is the loan for love_," and he addressed those boys as though they were most respectable gentlemen. Grown up without either moral or mental culture, they were larger, and some of them perhaps older than himself. He took especial pains to impress them with a sense of the interest he felt in their behalf, and the efforts he purposed making to assist them forward in their studies, with his peculiar faculty for teaching--the ambition he felt in this direction, etc., etc. In this way, by kindness and persuasion, their feelings relaxed--their confidence was won, and with patient and continued exertions, the unscrupulous roughs were transformed into respectful students; and long before the expiration of the term, with surprising progress, they had become habitually studious. The parents of those sons whom, through the wisdom that God had given, my brother had _civilized, moralized_ and _mentalized_, were delighted with the wonderful changes, and expressed their high appreciation and deep gratitude for the interest he had taken in their behalf. Patriarch Morley, the husband of our sister Leonora, presided over the Saints at Lima. A few families, mostly his family connections, had grouped together and formed a little neighborhood of their own, which was known as the "Morley Settlement." Here occurred the first violent outbreak of hostilities against the Latter-day Saints in the State of Illinois. It commenced in a sudden raid in which houses and other conbustible property were burned, to that extent that the Saints had to flee precipitately, and destitute, to Nauvoo, leaving their real estate possessions to a heartless mob. CHAPTER XIV. The Prophet instructs the Twelve.--They appoint a Delegation to seek a location for the Saints.--Lorenzo notified to be in readiness.--Change intervenes.--An unprecedented apostacy.--Joseph Smith's correspondence.--Calls for an expression from candidates for the Presidency.--Copy of Appeal.--Disgusted with their responses.--Offers himself as candidate.--Elders electioneer.--How Lorenzo succeeds.--Terrible news--Assassination.--Mournful Elegy.--Meeting mobocrats. On the 20th of February, 1844, the Prophet Joseph Smith instructed the Twelve Apostles to send a delegation and make explorations in Oregon and California, and seek a good location to which we can remove after the Temple is completed, and "_where we can build a city in a day, and have a government of our own_." In accordance with the foregoing instructions, the Twelve appointed the following committee: Jonathan Dunham, Phineas H. Young, David D. Yearsley, David Fullmer, Alphonso Young, James Emmett, George D. Watt, Daniel Spencer. Subsequently others, including Lorenzo Snow, were called, and some volunteers were added to the above list. Previous to this, the Prophet had remarked to me that he anticipated moving to the Rocky Mountains with all his family, where he could live in peace and worship God unmolested. But other scenes and prospects awaited us. Ever busy change was hurrying onward to a fearful point. The most inveterate apostacy that this Church has yet had to meet was inaugurated in open rebellion against the authorities and the Priesthood in general. After the expulsion of the Latter-day Saints from the State of Missouri, the authorities of the Church, from time to time, appealed to the rulers of the nation for redress. When Martin Van Buren filled the presidential chair, the Prophet Joseph, after acquainting His Excellency with the causes of our grievances, received from our Chief Magistrate the laconic response: "_Your cause is just, but I can do nothing for you_." When the campaign of 1843 opened, Joseph Smith opened correspondence with those brought forward as candidates for the presidency, requesting an expression of their views and the policy they proposed to pursue toward the "Mormons," if elected. The following is a copy of the document: Nauvoo, Ill., November 4, 1843. Dear Sir.--As we understand you are a candidate for the presidency at the next election, and as the Latter-day Saints (sometimes called "Mormons," who constitute a numerous class in the school politic of this vast republic) have been robbed of an immense amount of property, and endured nameless sufferings, by the State of Missouri, and from her borders have been driven by force of arms, contrary to our national covenants; and as in vain we have sought redress by all constitutional, legal and honorable means, in her courts, her executive councils, and her legislative halls; and as we have petitioned Congress to take cognizance of our sufferings, without effect, we have judged it wisdom to address you this communication, and solicit an immediate, specific and candid reply to, What will be your rule of action relative to us as a people, should fortune favor your ascension to the Chief Magistracy? Most respectfully, sir, your friend, and the friend of peace, good order and constitutional rights, Joseph Smith, In behalf of the Church of Jesus Christ of Latter-day Saints. A copy of the above was sent to John C. Calhoun, Lewis Cass, Richard M. Johnson, Henry Clay and Martin Van Buren. After receiving their answers, he was so thoroughly disgusted with their narrow, illiberal sentiments, that he published a manifesto, in which he boldly expressed his "VIEWS OF THE POWERS AND POLICY OF THE GOVERNMENT OF THE UNITED STATES," a document well worthy the study of the most erudite student of national policies. At length, to the surprise and intense gratification of many of his friends, Joseph Smith acceded to their repeated solicitations, and consented to become a candidate for the presidency of the United States. Those who best knew him--those who comprehended the depth of his understanding, the greatness of his soul, the superhuman wisdom with which he was endowed, the magnitude of his calling as the leader of the dispensation of the fulness of times, and the mouthpiece of God to this generation, considered it a marked condescension for him to be willing to accept the position of President of the United States; while those who, not having any personal acquaintance with him, had formed their opinions by the scurrilous reports circulated about him, and only knew of him as a base impostor--an ignorant leader of a poor, despised people, designated it as one of the most absurd and even ludicrous of all pretensions. The idea of "old Jo Smith" aiming at the highest gift of the nation--"the money digger" assuming such prerogative, struck them with as much astonishment, and was treated with as much derision as though he had been one of Macbeth's ghosts. But his friends were in earnest. They knew that through the revelations of God he was in possession of higher intelligence, and more correct understanding of national policies, and particularly the needs of our own government as a republic, than any other man living. After he had submitted himself to be announced as a candidate for the presidency, a national convention assembled in Nauvoo, in which eighteen States were represented. Subsequently to this the Twelve (with the exception of Willard Richards and John Taylor) and many other prominent Elders were sent to various parts of the United States, which the following extract from Lorenzo's journal will explain: I was appointed to take the supervision of the political interests of General Joseph Smith, as candidate for the presidential chair, in Ohio, my native State. For this purpose I left Nauvoo, and proceeded directly, by steamboat and stage, to the neighborhood of Kirtland, in the northern part of the State, where I secured the printing of several thousand pamphlets, setting forth his political views, suggestions, propositions, etc., for distribution. I then procured a horse and buggy, and traveled through the most populous portions of the country, lecturing, canvassing, and distributing pamphlets. Many people, both Saints and Gentiles, thought this a bold stroke of policy; however, our own people generally, whom I met, were quite willing to use their influence and devote their time and energies to the promotion of the object in view. I had a very interesting time--had many curious interviews, and experienced many singular circumstances, on this my first and last electioneering tour. To many persons who knew nothing of Joseph, but through the ludicrous reports in circulation, the movement seemed a species of insanity, while others, with no less astonishment, hailed it as a beacon of prosperity to our national destiny. In the midst of these extremes, my progress was suddenly brought to a close, by a well confirmed report of the massacre of the Prophet and his brother Hyrum. When this terrible news reached me, I was near Cincinnati, to which place I immediately repaired, and found the Apostle, Amasa Lyman, who had just arrived from Nauvoo with intelligence of the martyrdom, and with counsel and instructions to the Saints and Elders. The news of this sad event, of course, came wholly unexpected, and struck me with profound astonishment and grief, which no language can portray. As a partial expression of my thoughts and feelings, I quote the following lines, written by my sister: THE ASSASSINATION OF GENERALS JOSEPH SMITH AND HYRUM SMITH, FIRST PRESIDENTS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS, WHO WERE MASSACRED BY A MOB, IN CARTHAGE, HANCOCK CO., ILL., ON THE 27TH OF JUNE, 1844. And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also and their brethren, that should be killed as they were, should be fulfilled.--Rev., vi; 9, 10, 11. Ye heavens, attend! Let all the earth give ear! Let Gods and seraphs, men and angels hear: The worlds on high--the universe shall know, What awful scenes are acted here below! Had Nature's self a heart, her heart would bleed At the recital of so foul a deed; For never, since the Son of God was slain, Has blood so noble flowed from human vein, As that which now on God for vengeance calls From "Freedom's" ground--from Carthage prison walls. Oh, Illinois! thy soil has drunk the blood Of Prophets, martyred for the truth of God. Once loved America! what can atone For the pure blood of innocence thou'st sown? Were all thy streams in teary torrents shed, To mourn the fate of those illustrious dead, How vain the tribute for the noblest worth, That graced thy surface, O degraded earth! Vile, wretched murderers, fierce for human blood, You've slain the Prophets of the living God; Who've borne oppression from their early youth, To plant on earth, the principles of truth. Shades of our patriot fathers! Can it be, Beneath your blood-stained flag of liberty, The firm supporters of our country's cause, Are butchered while submissive to her laws? Yes, blameless men, defamed by hellish lies, Have thus been offered as a sacrifice, T' appease the ragings of a brutish clan, That has defied the laws of God and man! 'Twas not for crime or guilt of theirs, they fell: Against the laws they never did rebel. True to their country, yet her plighted faith Has proved an instrument of cruel death. Great men have fallen, mighty men have died-- Nations have mourned their fav'rites and their pride; But, two so wise, so virtuous and so good, Before on earth, at once, have never stood Since the Creation--men whom God ordained, To publish truth where error long had reigned; Of whom the world itself unworthy proved; It KNEW THEM NOT, but men with hatred moved, And with infernal spirits have combined Against the best--the noblest of mankind. O, persecution! shall thy purple hand Spread utter desolation through the land? Shall Freedom's banner be no more unfurled? Has peace, indeed, been taken from the world? Thou God of Jacob, in this trying hour, Help us to trust in Thy Almighty power-- Support the Saints beneath this awful stroke-- Make bare Thine arm to break oppression's yoke. We mourn Thy Prophet, from whose lips have flowed The words of life Thy Spirit has bestowed-- A depth of thought no human art could reach, From time to time, flowed in sublimest speech, From Thy celestial fountain, through his mind, To purify and elevate mankind; The rich intelligence by him brought forth, Is like the sunbeam spreading o'er the earth. Now Zion mourns--she mourns an earthly head; Her Prophet and her Patriarch are dead; The blackest deed that men and devils know, Since Calv'ry's scene, has laid the brothers low. _One_ while in life, and _one_ in death--they proved How strong their friendship--how they truly loved; True to their mission, until death they stood, Then sealed their testimony with their blood. All hearts with sorrow bleed, and every eye Is bathed in tears; each bosom heaves a sigh; Heart broken widows' agonizing groans Are mingled with the helpless orphans' moans. Ye Saints! be still, and know that God is just-- With steadfast purpose in His promise trust; Girded with sackcloth, own His mighty hand, And wait His judgments on this guilty land. The noble Martyrs now have gone to move The cause of Zion in the courts above. Nauvoo, July 1, 1844. With saddened heart I then returned to the vicinity of Kirtland, from whence I started--arranged some matters of business and set my face homeward, traveling with horse and buggy; nothing of interest, worthy of notice, occurring, except, perhaps, I might mention a little incident which happened after passing through Carthage, the place of Joseph and Hyrum's martyrdom. The spirit of destruction, mobocracy and murder was rampant, and our enemies in Carthage, and other towns and settlements in the vicinity of Nauvoo, were seeking every opportunity to wreak vengeance upon our people, especially when it could be accomplished without endangering themselves. One morning, near the break of day, as I approached the summit of a long hill, I saw about a dozen fierce looking men, armed with guns and bowie knives, advancing towards me. As we approached each other about half way down the hill, they eyed me very suspiciously--stopped, talked low and excitedly, but just at that moment one of my buggy wheels struck a stone, giving the vehicle a sudden jolt, upon which I turned towards them, and in an angry voice exclaimed, "Boys! Why in hell don't you repair this road!" "_He is one of us_," quickly remarked one of the group. "_He is all right, let him pass_." I had several hundred dollars about my person, most of which had been entrusted to me to be delivered to various parties; how far my uncouth and undignified expression went as security for their money, must be left to conjecture. CHAPTER XV. Lorenzo a Bachelor.--The Prophet instructs him.--He changes tactics.--Marries.--Wives and Endowments.--In the Temple.--Wrath of our Enemies.--Expulsion of the Saints.--Cross the Mississippi River.--Intensely cold.--Snow storm.--Outfit.--Camp organized.--Moves forward.--Song No. 1.--Song No. 2. Up to this time my brother lived a bachelor. The great work in which he was engaged as a missionary of the Gospel of salvation to the nations of the earth, had so engrossed his mind and engaged the energies of his soul, that virtually he had ignored the first commandment to "multiply and replenish the earth." To devote his time, his talents, his all to the ministry was his all-absorbing desire; and in consonance with this desire, he had cherished the idea that domestic responsibility would lessen his usefulness; and, until the law of Celestial Marriage was fully explained to him by the Prophet Joseph Smith, in a prolonged interview while the two were seated alone on the bank of the Mississippi river, as before related, he had not conceived the idea that marriage was one of the _duties_ of the great mission of mortal life. With him, this, as well as every other practical doctrine, was only to be understood to be obeyed. It is one of his peculiarities to do nothing by halves; and when convinced of the duty of marriage, and that it was a privilege accorded him in connection with his ministerial calling, he entered into it on an enlarged scale, by having two wives sealed to him in the holy bonds of matrimony, for time and eternity, at the same time; and not long after, another was added to the number, and then another. Thus, all at once, as it were, from the lone bachelor he was transformed into a husband invested with many domestic responsibilities. Probably a realizing sense of the fact that he had arrived at the mature age of thirty-one years in celibacy, suggested to him the propriety of making up for lost time by more than ordinary effort, and out of the old beaten track. Previous to the administration of those sacred sealing ordinances, he explained to each of the chosen ones the law, obligations and object of Celestial Marriage, and that he might be expected to take others--that the ceremony being precisely the same for each, they would all occupy the same equal position, no one having a higher claim than another. It was distinctly understood and agreed between them that their marriage relations should not, for the time being, be divulged to the world; but if circumstances should be such that he would wish to acknowledge as wife, before the world, either one of them, he should be permitted to do so. Early in the winter of 1845-6, the Nauvoo Temple was so far completed that the administration of the sacred ordinances of the Holy Priesthood was commenced, and continued until about the first of February--thousands of the Saints receiving endowments and sealings. My brother and his wives, among the number, had their washings, anointings and endowments, and were sealed at a holy altar, a privilege and blessing which they estimated above all earthly honors. When Lorenzo walked across the inner court of the Temple proceeding to the altar, accompanied by his four wives, all stately appearing ladies, one of the Temple officiates exclaimed, "_And his train filled the Temple_!" The wrath and bloodthirsty spirit of our enemies, sustained and encouraged by State authority, at this time predominated to that degree that the labors in the Temple were closed, and the energies of the Saints directed towards a hasty flight, to avoid impending extirpation. Time and circumstances admitted of very little, and in many instances, no preparation for a journey of an indefinite length; and to what point we did not know, but _go we must_. I crossed the Mississippi river on the 12th of February; my brother, with a portion of his family, a few days later, after having made the necessary arrangements for the others to follow. On the day in which he crossed the river, the Nauvoo Temple took fire, but fortunately the fire was extinguished before much damage was sustained. We camped near the bank of the river, in a small grove. We were poorly prepared for the journey before us, especially at this season of the year. A heavy snowstorm occurred, after which the weather turned intensely cold, and caused considerable suffering. My brother had two wagons and a small tent, one cow and a scanty supply of provisions and clothing, and yet was much better off than some of our neighbors in our general encampment. On the 7th of February, 1846, Brigham Young, our great leader under God, organized the Camp in order for traveling. Lorenzo was, at this time or soon after, appointed captain over the ten in which Parley P. and Orson Pratt and their families were included. On the first day of March, the ground covered with snow, we broke encampment about noon, and soon nearly four hundred wagons were moving to--_we knew not where_. As applicable to the circumstances, I here insert two poems which I wrote in Camp: CAMP OF ISRAEL. No. 1. Although in woods and tents we dwell, Shout! shout! O Camp of Israel: No "Christian" mobs on earth can bind Our thoughts, or steal our peace of mind. CHORUS. Though we fly from vile aggression, We'll maintain our pure profession-- Seek a peaceable possession, Far from Gentiles and oppression. We'd better live in tents and smoke, Than wear the cursed Gentile yoke; We'd better from our country fly, Than by mobocracy to die. CHORUS.--Though we fly, etc. We've left the City of Nauvoo, And our beloved Temple too; And to the wilderness we go, Amid the winter frosts and snow. CHORUS. Our homes were dear--we loved them well-- Beneath our roofs we fain would dwell, And honor our great God's commands, By mutual rights of Christian lands. CHORUS. Our persecutors will not cease Their murd'rous spoiling of our peace, And have decreed that we shall go To wilds where reeds and rushes grow. CHORUS. The Camp, the Camp--its numbers swell-- Shout! shout! O Camp of Israel! The King, the Lord of hosts is near, His armies guard our front and rear. CHORUS. West side of the Mississippi, Feb. 19th, 1846. CAMP OF ISRAEL. No. 2. Lo, a mighty host of Jacob, Tented on the western shore Of the noble Mississippi, They had crossed, to cross no more. At the last day-dawn of winter, Bound with frost and wrapped in snow; Hark! the cry is "Onward, onward! Camp of Israel, rise and go." All at once is life and motion-- Trunks, and beds, and baggage fly; Oxen yoked, and horses harnessed, Tents rolled up and passing by: Soon the carriage wheels are moving, Onward to a woodland dell, Where at sunset all are quartered-- Camp of Israel, all is well. Thickly 'round the tents are clustered, Neighb'ring smokes together blend; Supper served, the hymns are chanted, And the evening prayers ascend. Last of all the guards are stationed-- Heavens! must guards be serving here? Who would harm the houseless exiles? Camp of Israel, never fear. Where is Freedom? Where is Justice? Both have from this nation fled; And the blood of martyred Prophets Must be answered on it's head! Therefore, to your tents, O Jacob! Like our Father Abra'm dwell; God will execute His purpose-- Camp of Israel, all is well. March 1st, 1846. CHAPTER XVI. Garden Grove.--Pisgah.--Severe sickness.--Death of Elder Huntington.--Lorenzo called to preside.--Condition of the Saints.--A dilemma.--Lorenzo's policy.--How he succeeded.--A ludicrous and enjoyable entertainment.--Births.--Death.--Life incidents.--President Young's call.--Appointments.--Another wife.--Arrives in the Valley.--Ordained into the Quorum of the Twelve.--Builds a log house. We moved slowly forward. As this was the breaking up of winter, travel with teams was exceedingly difficult, especially as our teams were not suitably provided for; the animals lived mostly on browse (buds and twigs of trees, which were felled for this purpose), and, consequently, were weak and poor. At a locality which we named Garden Grove, we made a halt, and commenced an improvement by building a few log huts, etc. This was done, more especially, for the benefit of those who would follow--a few remaining to cultivate the ground and prepare a resting place for the weary Saints, while the main body of the camp moved forward to another halting place, which we named Pisgah. Now to my brother's journal: At this place I was taken seriously and dangerously ill with a burning fever, which so affected my brain that I was delirious many days, lying at the point of death. While in this condition, Elder Phineas Richards, the father of Apostle F. D. Richards, assisted by other kind brethren, took me from my bed, wrapped in a sheet--placed me in a carriage, drove to a stream of water, and baptized me in the name of the Lord, for my recovery. The fever immediately abated, and through kind, unwearied nursing and attention, by my faithful, loving wives, and my dear sister, E. R. S. Smith, aided and sanctified through the power and blessing of God, I was delivered from suffering and restored to health. The sickness was the result of extreme hardships and exposures consequent on the journey. Elder William Huntington was called to preside over the settlement in Pisgah, which position he filled until, as many others in that location, he was removed by death, and his mortal remains consigned to the silent grave. After his death, Elder Charles C. Rich was appointed to fill the vacancy. In the following Spring, 1847, Elder Rich left for the Bluffs, to join the main body of emigrants, and I succeeded him as president of Pisgah. By this time the Saints in Pisgah were in a very destitute condition, not only for food and clothing, but also for teams and wagons to proceed on their journey. Several families were entirely out of provision, and dependent on the charity of their neighbors, who, in most cases, were illy prepared to exercise that virtue. But, above all this, a sweeping sickness had visited the settlement, when there were not sufficient well ones to nurse the sick; and death followed in the wake, and fathers, mothers, children, brothers, sisters and dearest friends fell victims to the destroyer, and were buried with little ceremony, and some destitute of proper burial clothes. Thus were sorrow and mourning added to destitution. (Here the journal closes for the present.) What a dilemma! And who better calculated to cope with it than Lorenzo Snow? With an indomitable energy--a mind fruitful in expedients, and a firmness of purpose that never yielded to discouragement, he proved himself equal to an emergency which would have terrified men of ordinary abilities. In the first place he moved to arouse and combine the energies of the people--organized the brethren in companies, making selections of suitable men, some to proceed to the Gentile settlements to obtain work for provisions and clothing, others to put in crops at home and look after the families of those who were called away--to repair wagons, making new ones out of old, and to manufacture chairs, barrels, tubs, churns, baskets and such other articles as could be disposed of to advantage in the neighboring settlements. In creating the desirable and necessary union and perfecting these arrangements, he met with much opposition from some who professed to be Latter-day Saints, in consequence of their ignorance and selfishness; but through the blessings of the Lord, he succeeded in having his plans successfully executed. He sent Elders Dana and Cambell, two intelligent and judicious brethren, to the State of Ohio and other parts of the country, to solicit aid, to invite rich Gentiles to contribute to the wants of the Saints and assist them in their journey westward. They succeeded in gathering funds amounting to about six hundred dollars. The arrangements entered into resulted in supplying the people with abundance of food and clothing, besides facilitating the exodus of those who wished to proceed on the journey as early as practicable. Now the journal speaks: I had the pleasure of taking a wagon load of provisions up to the Bluffs, and in behalf of the Saints of Pisgah, presenting it to President Brigham Young as a New Year's gift, who manifested a warm feeling of gratitude for this kind token of remembrance. During the long winter months, I sought to keep up the spirits and courage of the Saints in Pisgah, not only by inaugurating meetings for religious worship and exercises, in different parts of the settlement, but also by making provisions for, and encouraging proper amusements of various kinds. These entertainments corresponded with our circumstances, and, of course, were of a very unpretentious and primitive character; their novel simplicity and unlikeness to anything before witnessed, added greatly to the enjoyment. They were truly exhibitions of ingenuity. As a sample, I will attempt a description of one, which I improvised for the entertainment of as many as I could reasonably crowd together in my humble family mansion, which was a one-story edifice, about fifteen by thirty, constructed of logs, with a dirt roof and ground floor, displaying at one end a chimney of modest height, made of turf cut from the bosom of Mother Earth. Expressly for the occasion we carpeted the floor with a thin coating of clean straw, and draped the walls with white sheets drawn from our featherless beds. How to light our hall suitably for the coming event was a consideration of no small moment, and one which levied a generous contribution on our ingenuity. But we succeeded. From the pit where they were buried, we selected the largest and fairest turnips--scooped out the interior, and fixed short candles in them, placing them at intervals around the walls, suspending others to the ceiling above, which was formed of earth and cane. Those lights imparted a very peaceable, quiet, Quakerlike influence, and the light reflected through those turnip rinds imparted a very picturesque appearance. During the evening exercises, several of my friends, in the warmest expressions possible, complimented me and my family for the peculiar taste and ingenuity displayed in those unique and inexpensive arrangements. The hours were enlivened, and happily passed, as we served up a dish of succotash, composed of short speeches, full of life and sentiment, spiced with enthusiasm, appropriate songs, recitations, toasts, conundrums, exhortations, etc., etc. At the close, all seemed perfectly satisfied, and withdrew, feeling as happy as though they were not homeless. In Pisgah, my family was composed of the following individuals: Mary Adaline (my eldest wife); Hyrum, Orville and Jacob, her sons by a former husband; Charlotte, Sarah Ann, Harriet Amelia. Porter and John Squires continued as members of my family until we arrived in Salt Lake Valley, and, in fact, till I returned from my Italian mission. All of the women above mentioned were sealed to me as my wives in the Temple at Nauvoo, where we all received our second anointings. In Pisgah, Charlotte gave birth to a daughter (my firstborn), which we named Leonora, after my eldest sister. Also Adaline gave birth to a daughter, named Rosetta, after my mother. Little Leonora was taken sick and died, and with deep sorrow we bore her remains to their silent resting place, to be left alone, far from her father and the mother who gave her birth. Sarah Ann also gave birth to a daughter, named after my sister and her mother, Eliza Sarah. Before the spring opened and grass grew sufficient to sustain our stock, we were under the necessity of felling trees, to feed our animals upon the buds and twigs, to keep them alive. In the latter part of winter, my only cow sickened and died, a loss which we seriously felt. She had been a great help to us on our journey, by supplying us with milk--was remarkably domesticated, kind and gentle. She was a present from Sister Hinckley, of Portage County, Ohio. People familiar with the circumstances of the Saints at that time would readily pardon my family for shedding a few tears on the occasion. Incidents which in after years would seem of very little or no consequence were at that time subjects of grave consideration. One night, when our animals were driven into the corral, after having browsed among the tree tops through the day, it was discovered that one steer was missing. Early the next morning, with great anxiety, we went in search of it. About a mile from home we came to the river, along the bank of which our stock had been feeding. The stream was much swollen in consequence of the melting snow and ice. For a long time our search was fruitless; at last, when about to give up the pursuit, I discovered, on the opposite side of the river, the head and horns of my drowned ox protruding out between some large cakes of ice. I must confess a feeling of sadness stole over me at the unwelcome sight. It broke up one of my teams which it really seemed impossible for me either to spare or replace. Early in the spring of 1848, Lorenzo was counseled by President Young to join him and his company, and proceed to the valleys of the mountains. Prompt to the instructions, he organized a company comprising about twenty-five families and started westward. On arrival at the "Horn," he was appointed captain over one of the "hundreds," embracing one hundred wagons. He selected Elder Leman Hyde captain over one "fifty," and Elder John Stoker captain of the other "fifty." On the day his company left their encampment at the "Horn," another wife, Eleanor, was sealed to him by President Brigham Young. The journal says: I managed to discharge my obligations as captain of my "hundred" very satisfactorily, for which I felt truly grateful to the Lord. He arrived in the valley with his family without further serious accident--all in good health and rejoicing in the blessings of prospective peace. Soon after arrival, he was successful in obtaining what at that time was considered a fashionable log house, very similar in size, style and finish to that heretofore described which he left in Pisgah. On the 12th of February, 1849, he was cited to put in an appearance at a meeting of the Twelve, then in session. Why or wherefore he could not imagine; but, with his characteristic promptitude, he went forthwith, ruminating in his mind whether he was called to answer some unsuspected charge or other; but a consciousness of faithful integrity to the duties assigned him predominated over every apprehension. To his great surprise, on arrival he was informed of his appointment to the Quorum of the Twelve, and was then ordained a member of that quorum. Elders C. C. Rich, Erastus Snow and F. D. Richards were also ordained into that quorum at the same time, under the hands of Brigham Young, Heber C. Kimball, Willard Richards, Parley P. Pratt and John Taylor. In the spring and summer, with the assistance of Porter and John Squires, he built a log house on his lot in Salt Lake City, which, although a little more ample in dimensions and a little improved in appearance, bore a striking resemblance to those he occupied in Pisgah, and in Salt Lake City on his first entrance. CHAPTER XVII. The first celebration.--Lorenzo chairman of committee.--Description of Escort--Moves from Bowery to President Young's.--Receives the Presidency.--Returns to Bowery.--Singing by the way.--Cheers.--Hymn.--Prayer.--Declaration of Independence read.--Speech by Silver Greys.--Ode sung by Silver Greys.--Shout of hosanna.--March to the dinner tables.--A rich feast.--Thousands of the Saints partake.--Gentiles _en route_ to California, partake.--Scores of Indians partake.--Grandeur in Simplicity.--Gratitude to God. The first celebration in the valleys of the mountains was held on the twenty-fourth of July, 1849--the second anniversary of the entrance of the pioneers. In this, Lorenzo had much to do. In fact, the originating and compiling the programme for the exercises of the day, was the product of his fertile brain. The occasion was one which called into requisition his inventive abilities, and exhibited his taste and skill as an organizer; also the wonderful power of co-operative effort in carrying concerted plans into execution. Truly, it was not creating out of nothing; but when we take into consideration the circumstances of the people at that time--driven from their homes--robbed and plundered, and so recently located in a sterile waste, one thousand miles from all supplies, except what they extracted from a long-barren soil; it will be at once realized that it required no small stretch of thought and ingenuity to organize, and with appropriate honors, celebrate a day of so much historical importance as the one in question. But they had "the right man in the right place;" for in this instance, as in everything he undertook, Lorenzo verified the adage, "What is worth doing, is worth doing well." And, to make a success of whatever he undertook, he neither spared labor nor application. Although, since that early day of our mountain home, as circumstances have changed--means been multiplied, and foreign resources brought within the reach of this once isolated people, insomuch that in more recent celebrations of that ever memorable day, the twenty-fourth of July, mammoth displays have been crowned with wealth and magnificence, this first, the opening one--this display of civilization in a desolate wilderness has never been eclipsed. As it may be interesting to many of the coming generation, we will here give a brief description of the celebration, as follows: The inhabitants were awakened by the firing of cannon, accompanied by music. The brass band, playing martial airs, paraded the principal streets of the city, in a gaily decorated omnibus, with prancing steeds, and with banners flying, returning to the Bowery, from whence they started. The Bowery was one hundred feet long, by sixty wide; it was built on one hundred and four posts, and covered with boards; but for the services of this day, a canopy or awning was extended about one hundred feet from each side of the Bowery, to accommodate the vast multitude at dinner. At half-past seven, the large national flag, measuring sixty-five feet in length, was unfurled at the top of the liberty pole, which was one hundred and four feet high, and was saluted by the firing of six guns, the ringing of the "Nauvoo bell," and soul-stirring airs from the band. At eight o'clock, the multitude was called together by music and the firing of guns--the Bishops of the several wards arranging themselves in the sides of the aisles, with the banners of their wards unfurled, each bearing an appropriate inscription. At a quarter past eight a grand and imposing escort was formed, under the direction of Lorenzo Snow, Jedediah M. Grant and Franklin D. Richards, in the following order, to wit: (1) Horace S. Eldredge, marshal, on horseback, in military uniform; (2) brass band; (3) twelve Bishops, bearing the banners of their wards; (4) twenty-four young men dressed in white pants, black coats, white scarfs on the right shoulder, and coronets on their heads, each carrying in his right hand a copy of the Declaration of Independence, and the Constitution of the United States, and each wearing a sheathed sword by his side--one of them carrying a beautiful banner, on which was inscribed, "The Lion of the Lord;" (5) twenty-four young ladies dressed in white, with blue scarfs on the right shoulder, and wreaths of white roses on their heads, each carrying a Bible and a Book of Mormon, and one carrying a neat banner, inscribed with "Hail to our Captain;" (6) P. P. Pratt, John Taylor, Charles C. Rich, Daniel Spencer, David Fullmer, Willard Snow, Erastus Snow; (7) twenty-four Silver Greys, led by Isaac Morley, Patriarch--each carrying a staff, painted red on the upper part, with a bunch of white ribbon floating at the top--one of them carrying the "Stars and Stripes," bearing the inscription, "LIBERTY OR DEATH." The escort marched from the Bowery to the residence of Governor Brigham Young, and, at nine o'clock, when Brigham Young and Heber C. Kimball had taken their position in the procession, in front of the Twelve Apostles, it moved forward, led by the committee, while the cannon roared, the musketry rolled, the "Nauvoo bell" pealed forth its silvery notes, and the air was filled with the soul-stirring strains of the brass band; and, as a soft, sweet and soothing refrain, intermingling harmoniously as they marched, the twenty-four young ladies and twenty-four young gentlemen sang the following, composed by Apostle P. P. Pratt: THE MOUNTAIN STANDARD. Lo! the Gentile chain is broken-- Freedom's banner waves on high. List, ye nations: by this token, Know that your redemption's nigh. See, on yonder distant mountain, Zion's standard wide unfurled; Far above Missouri's fountain, Lo! it waves for all the world. Freedom, peace and full salvation Are the blessings guaranteed; Liberty to every nation, Every tongue and every creed. Come, ye Christian sects and pagan, Pope and Protestant and priest-- Worshipers of God and Dagan, Come, O come, to Freedom's feast. Come, ye sons of doubt and wonder, Indian, Moslem, Greek or Jew; All your shackles burst asunder-- Freedom's banner waves for you. Cease to butcher one another-- Join the covenant of peace; Be to all, a friend--a brother, This will bring the world's release. Lo! our King, the great Messiah, Prince of Peace, shall come to reign; Sound again, ye heavenly choir, Peace on earth, good will to men. On arriving at the Bowery, the escort was received with shouts of "HOSANNA TO GOD AND THE LAMB!" While the Governor and suite, Patriarch and Presiding Bishops were passing down the aisle, the people cheered and shouted, "HAIL TO THE GOVERNOR OF DESERET." These being seated on the stand by the committee, the escort marched around the Bowery, singing an appropriate hymn--then down the aisle, and were seated in double rows on each side. The assembly was called to order, and prayer offered by Apostle Erastus Snow. Richard Ballantyne, chairman of the twenty-four young men, came to the stand, and, in a neat speech, presented the Declaration of Independence and the Constitution of the United States to Governor Young, which was received with three shouts, "MAY THEY LIVE FOREVER!" led by Governor Young. The Declaration of Independence was then read, the brass band following with lively airs, after which the following Song of Liberty, by E. R. S. Smith, was sung by the twenty-four young ladies: SONG OF LIBERTY. Long, long ago, when Earth and Time Were in the morn of life, All joyous in their lovely prime, With fragrant beauty rife. All nature then in order crowned With perfect harmony; Luxuriant products clothed the ground, O, there was liberty. No vail obscured the worlds on high From those that dwelt on earth; But in the pathway of the sky, They journeyed back and forth. Then God and angels talked with men, And woman, too, was free, For both were pure and sinless then, In perfect liberty. The curse pursued transgression's track, And man from God was driven, Until the Priesthood brought him back, To do the will of heaven. We'll shout hosanna to the Lord, For what is yet to be, When earth and man will be restored To God and liberty. We see the lighthouse brightly blaze Far o'er the boisterous wave; With cheering prospects thus we gaze On hopes beyond the grave; For woman, if submissive here To God's divine decree, Restored, will fill a noble sphere In glorious liberty. The Lord has set His gracious hand, And by His mighty power, He led His people to this land-- Preparing for the hour; For Earth and Time are growing old, And soon Eternity Will to the Saints of God unfold CELESTIAL LIBERTY. The singing by the young ladies performed, Elder Phineas Richards came forward in behalf of the twenty-four aged sires, and read their loyal and patriotic address, as follows: _To our honorable President and this respectable Audience_: Respected Fellow Citizens:--Permit us, the aged Fathers in Israel, to mingle our voices with yours on this interesting occasion--an occasion which is calculated to call into exercise the most acute feelings of the human heart. The circumstance which we this day commemorate, will form a very important item in the history of succeeding ages. Two years ago this day, when President Brigham Young first entered this valley, he completed the most extraordinary expedition ever recorded in the annals of history. There are sometimes small and seemingly trivial events in the life of man, with which every other period most naturally associates. There are circumstances in the history of nations, which seem as fulcrums, around which everything else revolves. But the period, the circumstance, the event which we now commemorate, is one with which is associated the interests of the world--the salvation of the whole human family. What must be the feelings, this day, of President Young, the leader of that noble band of Pioneers, while he contemplates the results of the last two years? Realizing the responsibility of his position as the head of a numerous people, persecuted and driven from their cherished homes, where their first leader and Prophet had sealed his mission with his blood; we say, what must have been his feelings when, with a little band, with barely necessaries sufficient to sustain life for a few months, and leaving their families nearly destitute, on lands claimed by faithless savages, he started forth into the wilderness in search of a home for his people, like Abraham of old, "not knowing whither he went?" But he knew that God had called him--he trusted in the arm of Omnipotence, and by the unseen hand of the Almighty Jehovah, their feet were directed across a trackless desert to this place. And who, fellow citizens, with the recollections of the past and the anticipations of the future, would attempt to describe the feelings that on this occasion fill the breasts of your aged fathers? Soon, like the Patriarchs of old, we expect to be gathered to our fathers. Our bosoms swell with gratitude to the Most High, that after years of tossing to and fro, our feet are once more established upon a land of peace; although exiled by the bloody hand of persecution from the much loved lands of our nativity--our once beautiful homes and quiet firesides, where we inherited the sweets of domestic life from those who fought the battles of the American Revolution, to establish the principles of equity, and a government of peace. From them, too, as a natural inheritance, have we imbibed, and with ardor cherished, the holy fire of patriotism; which, having been constitutionally implanted in our natures, can never become extinct. As easily might the earth be removed from its orbit--as well might yonder sun be made to emanate darkness instead of light, as the glorious principles of liberty be eradicated from our bosoms. Little did our fathers think, while rehearing to their children the sufferings of the pilgrims who fled from the religious oppression of the Old World, and while recounting the scenes of hardship, privation and death, while passing through the struggle that "tried men's souls," to plant the tree of liberty, to establish freedom and equal rights, and to bequeath the laws of protection and republicanism to their posterity--we say, little did they think that we, their sons, would have to cower beneath the hand of oppression--be chased like the roe upon the mountains, and forced to flee before the reeking sword of an unhallowed mobocracy, and hunt a refuge, a hiding place, beyond the track of civilization! Little did they think that so soon the proud-crested Eagle would seek an asylum behind the western hills, and that the blood of the noblest martyrs that ever graced this lower world would remoisten the soil which had so lately been purchased by the blood of heroes! But, brethren and friends, we who have lived to threescore years, have beheld the government of the United States in its glory, and know that the outrageous cruelties we have suffered proceeded from a corrupted and degenerate administration, while the pure principles of our boasted Constitution remain unchanged. President Joseph Smith experienced and well comprehended this corruption; and, inspired by the Spirit of the Almighty, foretold the sequel, and, with the pencil of heaven, portrayed the impending desolation and ruin; and, prompted by an unction from the upper world, essayed to put forth his hand to preserve the tottering fabric from destruction. "But they have done unto him as they listed"--they have driven the Saints from their midst--they have demolished the bulwarks of liberty and protection, and now the vengeance of insulted heaven awaits them! In our humble opinion, having been taught by bitter experience, that under a defective administration of political government, religious toleration can exist only in name, it devolves upon us, as a people instructed by the revelations of God, with hearts glowing with love for our fallen country, to revive, support, and carry into effect the original, uncorrupted principles of the Revolution, and the constitutional government of our patriotic forefathers. To you, President Young, as the successor of President Smith, do we now look, as to a second Washington, so far as political freedom is concerned, to replant the standard of American liberty, to unfurl the banner of protection, to re-establish equal rights, to nourish the broad-plumed eagle that has fled to the recesses of the mountains crowned with eternal snows, to unsheath the sword of justice, to do honor to the memories of the heroes of the Revolution, and to _his_ memory whose blood now cries from the ground in behalf of a loyal, innocent, persecuted and exiled people. From a long personal acquaintance, and a knowledge of the inflexible, godlike integrity which has characterized your adherence to, and your support of, our murdered Prophet; with the utmost confidence we pledge ourselves to uphold, and, as much as lies in our power, to assist you in resuscitating and re-establishing those glorious principles, while we live; and when we die, _we bequeath this pledge_ as a sacred legacy to our children. As we have inherited the spirit of liberty and the fire of patriotism from our fathers, so let them descend unadulterated to our posterity. Should not we, who have suffered atrocious cruelties, rise up and redeem our once sacred Constitution from the foul disgrace with which it has been stamped, and the eternal infamy to which it is destined, unless a spirit of philanthropy and independence shall somewhere be aroused for its rescue? Shall not we, fellow citizens, rise up in the spirit of freemen and do honor to the shades of the departed heroes of '76? Let us show ourselves to be worthy sons of our noble, patriotic ancestors. Let us prove to the United States, that when they drove the Saints from them, they not only drove from their midst soldiers who were bravest in protecting their western frontier, but also the firmest supporters of American Independence. Let us be true to our trust. Profiting by scenes of suffering in the recent school of our experience, let us watch with jealous eye the first encroachment of civil power. Should the infernal monster despotism dare lift its hydra head upon this western Territory, Mr. President, although burthened by the weight of years, and worn down with hardship, privation and fatigue, we, the gray-headed, with you for our leader, are ready at any moment to step forth and unsheath the sword in defense of that which our fathers have taught us to hold dearer than life. Yes, we are ready; and, as we follow you, we call upon these young men, our sons, to follow us; and sooner lay their lives upon the holy altar of liberty than submit to be crushed by the inquisitorial Juggernaut of oppression. Let the sacred motto "_Liberty or Death_" be inscribed on every scabbard, helmet, buckler and shield. Yes, here, with this Territorial government, let a standard of liberty be erected that shall reach to heaven, and be a rallying point for all the nations of the earth. Here let the insigniaed banner begin to be unfurled that shall yet extend its benign protecting wand to every kingdom upon the face of the earth; that while revolution treads on the heel of revolution--while commotion, anarchy and devastation push forward the reckless besom of destruction, and with continuous sweep are annihilating the last hopes of comfort in human life; while in the prophetic language of Scripture, "all faces shall gather blackness," _here_ let the ensign of peace, like a heavenly beacon, invite to a haven of rest, an oasis of civil, political and religious liberty. From here let peans of theo-democracy or republicanism reverberate from valley to valley, from mountain to mountain, from Territory to Territory, from State to State, from nation to nation, from empire to empire, from continent to continent, till the thrilling echo shall be responded from Behring's Straits and the straits of Magellan, from Great Britain and the states of Europe, from Africa, from Hindostan and even from China, the proud, self-styled "celestial empire" of the east. At the conclusion of the address, the assembly arose and shouted three times, "Hosanna! hosanna! hosanna to God and the Lamb, for ever and ever, amen and amen!" while the banners were waved by the Bishops. Then, after the band had played a lively air, the clerk read the Ode to Liberty, written for the occasion by E. R. S. Smith. The ode was then sung by the Silver Greys, to the tune "Bruce's Address." ODE TO LIBERTY. Fairest spirit of the skies, Fairest child of Paradise, Once Columbia's lawful prize-- Glorious Liberty. Thee our noble fathers sought-- For thyself our heroes fought, Thus our bleeding patriots bought Precious Liberty. When thy banner waves abroad, All may freely worship God, Fearless of the tyrant's rod-- Sacred Liberty. Never, never cease to wave O'er the ashes of the brave; Shield, O shield the patriot's grave-- Flag of Liberty. Should oppression boldly dare From thy brow the wreath to tear, Righteous vengeance shall not spare The foes of Liberty. Sooner than to bondage yield, Bravely in the battle field, Let the sons of freemen wield The sword for Liberty. God, who moved our worthy sires, When they kindled Freedom's fires, Zion's noble sons inspires To cherish Liberty. Here, with godlike grasp and bold, We the Constitution hold, Pure as when it's sacred fold Sheltered Liberty. Freedom, Justice, Truth and Peace, Shall throughout these vales increase; Shout, O shout, till time shall cease, Truth and Liberty! Here, amid the mountain sky, Freedom's banner waves on high; Let the heaven-born echo fly-- GOD AND LIBERTY! The hour of intermission having arrived, the escort was re-formed; the Bishops collected the residents of their respective wards, and marched with them to the dinner tables, where thousands of Saints dined sumptuously on the products of the valley, judiciously and delicately prepared, and rendered delicious in connection with what foreign luxuries were obtained in exchange for staple articles, as flour, butter, potatoes, etc., from travelers to California. Several hundreds of those Gentile emigrants, who, _en route_ to California, had stopped to recruit, partook of the social repast, as did also threescore of Indians. In proportion to the numbers, no celebration ever passed off with more _eclat_--no one has been conducted with more order, and no feast partaken of with better zest, with more mutual love and friendship, nor with hearts more filled to overflowing with gratitude to God for the outpouring of His blessings and for the manifestations of His overruling hand. CHAPTER XVIII. The Brethren covenant to help the poor out from Nauvoo.--Lorenzo called to obtain means.--The poverty and liberality of the Saints.--One offers his only cow.--Anecdote of Captain Brown.--Called on a mission to Italy.--Increase of family.--Weight of responsibility.--No time for preparation.--Company organized.--Letter to his Sister.--The Journey.--Wonderful manifestations of the hand of God.--Nauvoo.--Carthage.--Arrival in Liverpool.--Meets the brethren. Before the first companies of the Saints who were driven from Illinois left Nauvoo, the leading brethren entered into a solemn covenant they would not cease their exertions until all the Saints who had not the means, but were desirious of moving to the location of the Church, should be assisted to do so. In connection with this, in his journal, my brother says: Early in the autumn of 1849, I was called to assist in gathering means for emigrating the poor Saints. This movement culminated in what is now known as the "Perpetual Emigrating Company," the organization of which was commenced at the October Conference, for the gathering of Saints from all parts of the world. In performing the mission of soliciting means from the Saints who, after having been robbed and plundered, had performed a journey of more than one thousand miles, and just located in an unwatered, desolate recess of the great "American Desert," I found myself inducted into an uphill business. With very few exceptions, the people had very little, or nothing they could possibly spare. But the efforts and willingness, everywhere manifested, to eke out a portion of the little--the feeling of liberality and greatness of soul, which everywhere I met in the midst of poverty, the warm-hearted greetings I received even where comparative indigence held court, filled my heart with exceeding great joy. One man insisted that I should take his only cow, saying that the Lord had delivered him, and blessed him in leaving the old country and coming to a land of peace; and in giving his only cow, he felt that he would only do what duty demanded, and what he would expect from others, were the situation reversed. After visiting the Saints in Great Salt Lake City, I traveled north, calling on all the inhabitants, who at this early date were much scattered, and went as far as Ogden, then the northern limit of our settlements, and there found about one dozen families. I was hospitably entertained by Captain Brown, who occupied a log house with earth floor, and roof of the same material, with the addition of willow boughs. I called a meeting, which was held in the captain's house--everybody attended, and we had a glorious season. The hearts of the Saints were open, and, considering their circumstances, they donated liberally and amply, and I need not say cheerfully. Elder (Captain) Brown exhibited the nobility and generosity of soul characteristic of the man. There is an amusing anecdote told of Captain Brown, as follows: He owned a ferry on the Weber River at the time when the "Gold Diggers" were rushing through the country, some of whom were bitterly hostile to the "Mormons," and availed themselves of every occasion to vent their spite in the presence and hearing of the captain, in the following style: "Whoa haw, old Brigham," "Gee up there, old Heber," at the same time flourishing and cracking their long ox whips. This vulgar language applied in demeaning the leaders of the Church, made Captain Brown very angry, so much so that he could hardly restrain himself from retaliating; but finally, when, with increasing impudence, they added the name of Captain Brown, his temper at once arose to fever heat, and became uncontrollable, and to use his own words, "I pitched into them." In public meetings, occasionally, I have referred to this anecdote in illustrating a principle, _i. e_., when the Priesthood is assailed, we should be more valiant in its defense than when the offense is merely personal. Without doubt this was the captain's sentiment, and had he received the first insult, he could have borne it, but after having the brethren insulted, which was all he could endure and contain himself, the addition of his name was "the straw that broke the camel's back." At the October Conference many of the leading Elders were called on missions to different nations of the earth. Lorenzo was appointed to establish a mission in Italy, with discretionary power to labor in any other country or nation, whenever the Spirit should direct. He arranged as best he could under the circumstances, for the comfort of his family during his absence--his family having increased by the birth of a son, Oliver Goddard, and a daughter, Roxcy Charlotte, born in Salt Lake City. In less than two weeks from the time of his appointment, he was to leave. With little means--in a wild, uncultivated country, one thousand miles from supplies, what could he do towards providing for the coming wants of an increasing family, which in a few days he was to leave for an indefinite period? Although he felt the weight of the responsibilities of a husband and father, he did not hesitate. He knew that God, through His servants, had called him to the mission--the mission was before him, and its accomplishment paramount to every consideration. The two young men, John and Porter kindly proposed to remain with his family during his absence and render all the assistance in their power. This was the first company of missionaries sent from the Rocky Mountains; it was organized on the nineteenth of October, by President Brigham Young and Heber C. Kimball, and the brethren started the same day on their various missions--some to Nauvoo to assist in gathering the Saints remaining there--some to the Eastern States, and others to the nations abroad. Shadrach Roundy was appointed captain of the company across the plains. We will now glean a portion of my brother's history from his letters, in which we meet him in Southampton, England: Southampton, England, June 14, 1850. _My Dear Sister_: Although nearly half the world lies between us, I hope this brief record of my travels will reach you in safety. Wherever I may be destined to wander, I shall ever remember those claims of relationship, which may be interrupted on earth, but are happily consecrated in your bosom and mine for eternity; they seem like a golden chain, passing over earth and ocean, and linking this foreign shore with your dwelling in the far distant West. Recalling the scenes of the past, my mind reverts to the nineteenth of October, 1849, when, in solemn silence, I left what, next to God, was dearest to my heart--my friends, my loving wives and my dear little children. As I pursued my journey, in company with my brethren, many conflicting feelings occupied my bosom. The gardens and fields in and around our new-born city, just emerging from nature's barrenness, through the faith, energy and the necessities of the exiled Saints, now struggling for subsistence, in a wild recess in the Rocky Mountains, were exchanged for the vast unbroken wilderness which lay spread out before us for a thousand miles. If my mind still glanced onward, there was the stormy main, and, in the far distant perspective, a land of strangers--the field of my mission. We were hastening farther and still farther from the mighty magnet--HOME. But we knew that the work in which we were engaged was to carry light to those who sat in darkness and in the Valley of the Shadow of Death, and our bosoms glowed with love and compassion toward them. Some persons feared our horses were too enfeebled to bear us over the mighty plain; but when the snows began to fall, winds swept our pathway, and enabled us to pass without difficulty, while on our right and left the country was deeply covered for hundreds of miles. One day, as we were taking our noontide meal, and our horses were quietly grazing on the prairie; the following thrilling scene occurred. A startling call resounded through our little camp, "_To arms! to arms! the Indians are upon us_!" All eyes were turned in the direction, and we beheld a spectacle, grand, imposing and frightful. Two hundred warriors, upon their furious steeds, painted, armed and clothed with all the horrors of war, rushing towards us like a mighty torrent. In a moment we placed ourselves in attitude of defence. But could we expect, with thirty men, to withstand this powerful host? Onward rushed the savage band with accelerated speed as a huge rock, loosened from the mountain's brow, dashes impetuously downward, sweeping, overturning, and burying everything in its course! We saw it was their intention to crush us beneath the feet of their foaming chargers. They approached within a few paces, and in another moment we should be overwhelmed, when lo! an alarm like an electric shock struck through their ranks and stayed their career, as an avalanche, sweeping down the mountain side, stops in the midst of its course by the power of a hand unseen. The Lord had said, "_Touch not mine anointed, and do my prophets no harm_." Many incidents occurred which called forth the remark that in our past experience the hand of the Lord had never been more visibly manifested. When we arrived on the banks of the great Missouri, her waters immediately congealed for the first time during the season, thus forming a bridge over which we passed to the other side; this was no sooner accomplished than the torrent ran as before. On arriving at Kanesville, we were saluted with shoutings, firing of cannon, songs of rejoicing, and other demonstrations of welcome. During the few days of our stay, we experienced universal kindness from the Saints. I shall never forget the parting with President Hyde, and the deep interest he manifested for myself and mission as he gave an affectionate farewell, and in the fulness of his soul implored the powers of heaven to protect me from evil in that stronghold of superstition, dark and benighted Italy. I passed through Mount Pisgah and Garden Grove. At both places I much enjoyed the society of my old acquaintances. I proceeded to Nauvoo--I gazed upon its ruins--the direful work of mobocracy. My heart sickened as I contemplated that once beautiful city, filled with the songs of rejoicing, and all that was good and virtuous; where the voice of the Prophet had sounded forth upon the ears of thousands the deep and heavenly mysteries that had been concealed for ages. There we had met together, oft relating the sad tale of our past woes, the bitter cup of persecution of which we had taken such abundant draughts; there the old and the young had rejoiced together in the New and Everlasting Covenant. But now, O how sad the change! The moss was growing upon the buildings, which were fast crumbling down; the windows were broken in, the doors were shaking to and fro by the wind, as they played upon their rusty, creaking hinges. The lovely Temple of our God--once the admiration and astonishment of the world and the hope of the Saints, was burned, and its blackened walls were falling upon each other! Ever and anon a human head would be thrust through windows to gaze upon the traveler; but these people were not Saints--they who were dwelling in those houses, who walked those streets, believed not in Jesus, the Son of God--they were professed infidels. Shortly after leaving Nauvoo, I visited another place of painful interest in the history of the Saints. If, on ordinary occasions, words are too weak to convey the feelings of the soul, where shall I find language to portray the thoughts that agitated my mind as I entered Carthage? There, but a few years before, was a scene over which my breast alternately glows and chills with horror and indignation. There an infamous mob were imbruing their hands in the blood of our beloved Prophet and Patriarch, Joseph and Hyrum. O Earth! Then flowed on thy cold bosom the blood of thy noblest and best. Who were those MARTYRED ONES? Ask the ministering angels from on high! Ask the demons of the dark abyss! Ask the mighty throng whom they have guided to peace, knowledge, wisdom and power! And who are they? My friends--the friends of millions, the friends of UNIVERSAL MAN. Over that guilty place there seemed to hang the gloom of death, the emblem of the deed committed, and the foreshadowing of righteous retribution! Although fatigued and hungry, nothing could induce me to eat or drink among that cursed and polluted people. In St. Louis, we found a large branch of the Church of nearly four hundred members. We were kindly received; and it was delightful to see them assembled in their spacious and beautiful hall. The completeness of their organization reflects the highest credit upon their officers. On the twenty-fifth of March, I left New York on board the _Shannon_. I had a pleasant voyage over the great waters, and on the nineteenth of April, came in sight of Albion's shores. I never beheld a more lovely morning. Everything wore an enchanting appearance. A calm serenity rested upon the broad bosom of the waters. Old England lay before me, besprinkled with forms and multitudes of human dwellings, with beautiful hawthorn hedges and newly plowed grounds. Around, about on the water, in full view, were ships of all nations--some passing in one direction and some in another. In the midst of this enchanting scene, my feelings suddenly changed from the high thrilling tone of animation and fell into pensive melancholy, as the thoughts of my loved home crowded upon my mind. Six long months I had been augmenting the distance between me and those I love, and still I must continue to do so. Things certainly appeared strange to me when I thought of the unknown future of my mission. But the Lord of the whole earth had sent me, and in His name I was resolved ever to go forward. On my arrival in Liverpool, I was favored with the company of Elders Erastus Snow, Franklin D. Richards and President Pratt's family. After leaving that city, I visited the following conferences: Manchester, Macclesfield, Birmingham, Cheltenham, South Conference, London, and Southampton. Presidents, officers and members received me with kindness, and contributed liberally towards my mission; and though I have not had the opportunity of visiting "Cambria's hills," the Welsh brethren have sent donations with all the nobility of soul which gives unsolicited. How changed are my feelings to what they were some eight years ago. Then, I might say, I entered Britain a lonely foreigner, unacquainted with the laws, manners, customs and institutions of the country. At this time I felt comparatively at home. Many who were my children in the Gospel, surrounded me as I passed through those conferences where I had formerly labored. I also had the pleasure of seeing men whom I baptized when on my former mission, now preaching the Gospel and presiding over conferences. The traveler in the desert sometimes finds a green spot which stands in deep contrast to the barrenness of surrounding nature. England appears thus now, as I am about to leave its shores for the lands of darkness. The voice of a thousand friends are dying away in the distance, while before me is a land of strangers, whose tongues will sound in my ears like the jargon of Babel. I have been refreshed with the company of so many kind friends, that I go forth on my mission with renewed energy of body and mind. To-morrow I leave this place for Italy. Farewell, my dear sister, and may Heaven's choicest blessings be your continued portion, is the prayer of Your affectionate brother, Lorenzo Snow. To Miss Eliza R. Snow, Great Salt Lake City, California. "Even the address of this fascinating letter is historically valuable, for it reminds us that Utah was once a part of the province of Upper California; but it is its beautiful enthusiasm--tenderness of the spirit and tone, and the graphic eloquence of the description, which constitutes the charm of this gem of epistolary literature."--_Tullidge's Magazine_. CHAPTER XIX. The Editor's reflections.--The responsibility of Lorenzo's Mission.--His trust in God.--His knowledge that God had called him.--Commendable characteristics.--How they are strengthened.--He writes to F. D. Richards.--Describes Genoa.--Armed men.--Priests.--Meets an acquaintance.--Curious interview.--Reflections.--Sympathy for the people.--Door opening for the Gospel in Piedmont.--Encouraging prospects. A little reflection will impress the readers of the following letter of the peculiarly trying position Lorenzo occupied at the time indicated. Holding the Priesthood of God, and by Him sent forth clothed with authority, with power to impart life unto life, or death unto death--invested with the responsibility of the souls of his fellow men, to the land where the "Mother of harlots" claimed the right "above all that was called God," and ruled with a rod of iron, where, under her scathing hand, not long since, the "bloody inquisition" sent terror into the springs and fountains of life! How formidable the mission! How character-proving the situation! Without integrity of heart--without unswerving purpose--without confiding trust in God, and reliance on His promises--without unshaken confidence in His assisting power and grace, no mortal man could abide the ordeal. But Lorenzo knew in whom he trusted--he knew that the work in which he was engaged was the work of God, and for him to shrink from his duty, or to doubt the success of the mission unto which he was called, and suffer his energies to slacken, would be ignoring the example of the Great Redeemer, and prove himself unworthy of the high and holy calling unto which God, the Father of our Lord Jesus, had called him. Those noble characteristics which distinguished him even in his childhood, at this period having not only ripened in manhood, but, being quickened and mightily strengthened by the Spirit of the Most High, constituted an invigorating and propelling force which greatly assisted in enabling him to brook every hardship, every opposition, and to overcome every obstacle. Genoa, July 20, 1850. _My Dear Franklin_: Having safely reached the land of my mission, I take the earliest opportunity to inform you of my location and prospects. This ancient city, where I now reside, contains about one hundred and forty thousand inhabitants. It is chiefly built upon undulating ground, extending back as far as the base of the mountains, and, in some places, reaching partly up their summits. Before me I have a most lovely and interesting view of the port of Genoa, and then of the Mediterranean, bearing upon its broad bosom multitudes of fishing boats, schooners, war frigates, steamers, and ships of many nations. The edifices of this city lie open on my right and left. Its palaces, cathedrals, churches, high-built promenades and antique buildings, form, altogether, a very singular and magnificent appearance. At a short distance from the city, I have the fascinating scenery of Italy's picturesque mountains, and over my head is a sky of clearest blue. My eyes are filled with tears while attempting to picture the glorious view. It recalls to my mind the more than lovely--the sacred scenery of the far-off West--the valley of the Great Salt Lake, where is poured forth the streams of revelation through our beloved Prophet Brigham, to a people gathered out from the nations; and where, nine months ago, in mournful silence, we pressed the parting hands of our weeping wives and tender offspring. This city is filled with armed men; so, in fact, is almost every seaport and city through which we have passed since leaving England. Little money is circulating, and commerce languishes on every side. The country is not yet sufficiently settled to induce the enterprise of the capitalist. Since the revolution, the working classes have suffered severely from the depression of business. Wages are, of course, very low; upon an average, not more than twenty cents for a day's work, for a laborer, which is commonly made to consist of about sixteen hours. Many of the customs, laws and institutions are very singular. Priests are seen in great numbers on every side. I meet them on every street. From the peculiarity of their dress, there is no mistaking their profession. Those of the superior order are clothed in black, and their heads display the accompaniment of a three-cornered hat. Those of another class present a shorn crown to the evening breeze and the noonday sun; and the meanness of their garments are intended to represent their vows of austere indigence. A coarse woollen dress is attached to the body by a rope loosely tied around the waist, from which hang their rosary beads and a small crucifix. Their feet are shod with a species of sandals. They are generally seen two together, and are very unlike the wealthy ecclesiastics, who mingle freely with the best society. The other day, as I was returning from a walk, I fell into the following reflections: I am alone and a stranger in this great city--eight thousand miles from my beloved family, surrounded by a people with whose manners and peculiarities I am unacquainted. I have come to enlighten their minds and instruct them in principles of righteousness; but I see no possible means of accomplishing this object. All is darkness in the prospect. While I thus walked gloomily along the thronged streets, I was suddenly awakened from my reverie by a glance of recognition from a gentleman passing, and was not a little pleased to find him an Englishman, with whom I had previously formed a slight acquaintance. He accosted me in a friendly manner--said he had called at my lodging, but was disappointed in not finding me at home. He wished me to write down the heads of subjects on which I sought information, which, he assured me, he would spare no pains to procure. He thought the society of many English visitors in Genoa was not suitable to men religiously inclined, as I appeared, and could not recommend them to my acquaintance. He accompanied me to my lodging, and desired to know in what way I thought this country could be spiritually benefitted. He evidently believed that I was a missionary, and was about to open a campaign against Catholicism; and he seemed exceedingly anxious to engage in the laudable undertaking. Comprehending the state of his feelings, I looked him steadfastly in the face, and said: "Do you think, Mr. A., that the Lord had any hand in your coming to this place?" "I do," said he, "for when letters were sent informing me I could have a situation whereby I could support my family, I opened them and spread them before the Lord, and knelt upon my knees, asking Him what I should do, and the Spirit manifested to me it was wisdom to come." I then said: "Mr. A., I have entered this country to establish the kingdom of God. The Lord God of Heaven has sent me. The Holy Ghost has sent me. The President of the Church of Jesus Christ has sent me, and the prayers of a hundred thousand people (Saints of God) are daily offered up for my prosperity. Now I have a message for you from the Lord. It is your duty to be ordained unto the holy Priesthood, and assist me in establishing the Gospel among this people." He listened with deep interest, and his countenance was lighted up with animation at the thought of being associated with me in such a glorious mission. He then made the inquiry, "Are you sent by the Wesleyans?" I replied, "I am a member of the Church of Jesus Christ of Latter-day Saints." All his desires to do good seemed to go down in proportion as the last idea arose in his mind. He said he had heard one of our Elders preach, and he made baptism essential to salvation. "And," said, he, "what are your ideas on this point?" "It _is_ now," I replied, "because God has commanded it--until He did command and authorized men to administer, it was not essential." I then loaned him several books, asking him to read them prayerfully. He promised to do so, but with great reluctance, "_and he went away sorrowful_." I am now in a Roman Catholic country. Its inhabitants are before my eyes continually. My heart is pained to see their follies and wickedness--their gross darkness and superstition. I weep that the day of the Son of Man has come upon them unawares, so little are they prepared to receive the voice from on high: "Behold! the Bridegroom cometh; go ye out to meet Him!" They are clothed with darkness as with a garment, and, figuratively speaking, they know not their right hand from their left. I ask my Heavenly Father to look upon this people in mercy. O Lord, let them become the objects of Thy compassion, that they may not all perish. Forgive their sins, and let me be known among them, that they may know Thee, and know that Thou hast sent me to establish Thy kingdom. They do wickedly all the day long, and are guilty of many abominations. They have turned their backs upon Thee, though they kneel before the image of Thy Son, and decorate temples to Thy worship. The priests, the rulers and the people have all gone astray, and have forgotten Thee, the Lord their God. But wilt Thou not have mercy upon them? Thou knowest that I bade a heart-trying farewell to the loved and tried partners of my bosom, to obey Thy call; and hast Thou not some chosen ones among this people to whom I have been sent? Lead me unto such, and Thy name shall have the glory, through Jesus, Thy Son. After I wrote the foregoing, I received a letter from Elders Stenhouse and Toronto. I have felt an intense desire to know the state of that province to which I had given them an appointment, as I felt assured it would be the field of my mission. Now, with a heart full of gratitude, I find an opening is presented in the valleys of Piedmont, when all other parts of Italy are closed against our efforts. I believe that the Lord has there hidden up a people amid the Alpine mountains, and it is the voice of the Spirit that I shall commence something of importance in that part of this dark nation. Please remember me to Brothers Coward and Collins, whose names will never be forgotten for their kindness to Brother Erastus and myself. Prudence and caution prompt me to request that you will not, at present, give publicity to my communications. Your brother in the Gospel, affectionately, Lorenzo Snow. CHAPTER XX. Writes to President Young.--The Waldenses.--Incidents.--Calls Elder Stenhouse.--Cathedral of St. Lorenzo.--Sends two Elders to Piedmont.--Describes the Country.--Published "The Voice of Joseph."--Miraculous healing.--Sends for Elder Woodard.--Organization of the Church.--Prayer.--Officers chosen.--Mount Brigham.--Rock of Prophecy.--Testimony of an Englishman.--Invited by a Priest.--First Baptism.--Difficulties to meet.--LaTour.--The presence of the Elders only tolerated.--Can lift up his head and rejoice in spite of difficulties. In the following letter to President Young, Lorenzo gives a detailed account of the introduction of the Gospel into the valleys of Piedmont; and an eloquent and inspiring description of the time, place and circumstances of the organization of the Church of Jesus Christ of Latter-day Saints in that land of religious superstition and bigotry: LaTour, Valley De Luzerne, Piedmont, Italy, Nov. 1, 1850. _Dear President Young_: When I arrived in Liverpool, I sent you a letter, in connection with Brothers Erastus and Franklin, which I hope you duly received. Soon afterwards, as I contemplated the condition of Italy, with deep tolicitude to know the mind of the Spirit as to where I should commence my labors, I found that all was dark in Sicily, and hostile laws would exclude our efforts. No opening appeared in the cities of Italy; but the history of the Waldenses attracted my attention. Amid the ages of darkness and cruelty, they had stood immovable almost as the wave beaten rock in the stormy ocean. When the anathemas of Rome shook the world and princes fell from their thrones, they dared to brave the mandate of the Pope and the armies of the mighty. To my mind they appeared like the rose in the wilderness, or the bow in the cloud. The night of time has overspread their origin; but these dissenters from Rome existed ages before Luther was born. During the fierce persecutions to which they have been subjected, their limits have greatly decreased. A few narrow valleys, which in some places are only a bow's shot in breadth, are all that now remain in their possession except the mountains by which they are engirdled. But a period of deep calm has at length arrived, and, since the storm of persecution swept over Europe, they have received many privileges from the Sardinian government. Thus the way was opened only a short period before the appointment of this mission, and no other portion of Italy is governed by such favorable laws. A flood of light seemed to burst upon my mind when I thought upon the subject, and I endeavored to procure some information in relation to this people. The librarian to whom I applied informed me he had a work of the description I required, but it had just been taken. He had scarcely finished the sentence, when a lady entered with the book. "O," said he, "this is a remarkable circumstance, this gentleman has just called for that book." I was soon convinced that this people were worthy to receive the first proclamation of the Gospel in Italy. I made a short sojourn in England, and visited several conferences. Going to London, after so many years' absence, was a circumstance of uncommon interest. The happiness I experienced during two weeks' stay was no small compensation for the anxieties and difficulties I had endured in carrying on the work of the Lord there for two years immediately after its foundation had been laid by yourself, Elders Kimball, Woodruff and G. A. Smith. When I received an appointment to that city, I found thirty or forty members; now I find three thousand, although many have emigrated. Here I became acquainted with Elder Stenhouse, President of the Southampton Conference. After consultation with Brother Franklin, I felt that it was the mind of the Spirit that he should accompany me on this mission. I therefore returned with him to Southampton. During his preparation for departure, we went to Portsmouth, and, among "the forces of the Gentiles," we visited the _Victory_, the vessel in which Lord Nelson met his death. We were very politely shown the varied departments of this mammoth of the deep, the spot where Nelson fell, and the cabin where he expired. The hour at length arrived for leaving the last home of the Saints. In the parting of Elder Stenhouse with his wife and friends, I was forcibly reminded of my own experience. As we withdrew from this parting scene, I observed, "Did the people of Italy but _know_ the heart-rending sacrifices we have made for their sakes, they could have no heart to persecute." On the fifteenth of June we left Southampton by the steamboat _Wonder_, for Havre de Grace, and then proceeded immediately to Paris. After having our passports countersigned, we continued our journey through the beautiful country of southern France. We passed through Lyons, and arrived in Marseilles in about four days from Paris. We then embarked on the clear blue waters of the Mediterranean for Antibes, the last French port. By disembarking there we escaped being detained six days in quarantine, under the burning sun of Genoa. We then traveled to Nice, the first town in Italy. Here Catholicism began to show itself more prominently--priests were very numerous. Images of the Holy Virgin, with the infant Jesus in her arms, were to be seen on the corner-house of every street and on the front of many others. We left Nice by diligence, and traveled by the shores of the Mediterranean. It was the feast-day of John the Baptist; labor was entirely suspended, and all seemed to enjoy themselves in honor of that great man. We certainly saw some hundreds of priests--rather a gloomy introduction. On the twenty-fifth of June we arrived at Genoa. Here we called upon the Lord, and offered the praise and gratitude of our souls for His providence. We had accomplished this journey of nearly twelve hundred miles much quicker than we had anticipated. From the time we left England we had only spent three nights in bed. June 27th. This is the feast-day to St. Peter. Again all work is suspended, and the people enjoying themselves. Jesus said, the fathers killed the Prophets, and their children build their tombs and garnish their sepulchres. The fathers beheaded John and crucified Peter; this week we have witnessed feastings and rejoicings in honor of their names. Pleasing reflections--_starvation!--bonds!--imprisonment!--martyrdom_!--and subsequent generations paying us divine honors. I visited the Cathedral of St. Lorenzo, and beheld the most superb and richly decorated interior of any building I had ever seen. As we entered, our attention was immediately attracted by the grand altar. It was a display of richly cut candlesticks and vases, glittering with gold and silver gilding. In the former were candles four or five feet long, and in the latter a most delightful association of flowers. On each side of this building were six recesses, where were placed small altars, upon which stood a cross, with an emblem of Jesus, surrounded with candles and flowers on a small scale. Before them were seats for the accommodation of the devout. The side wall of each recess had a painting, representing, in full size, some particular personage in the act of devotion. These worshipers were portrayed, in some instances, as holding a levee with "Holy Mary, Mother of God," who was well surrounded with young warbling angels, which had been assisted in their descent with _eagle's wings_! Others were represented with volumes of smoke around them, thickly studded with young cherubs, which were blowing profusely upon the worshiper, while they were loaded with garlands to encircle his brow. Two beautifully cut and spiraled pillars of choice stone, stood at the extent of each recess, supporting an arched roof, which was also richly painted. Between every two pillars was placed the statue of one of the ancient Apostles. The design and execution of these monuments of departed worth elicited our admiration. The roof of the building was completely covered with paintings, representing the prominent circumstances recorded in the New Testament. Each picture was surrounded with massive gilt mouldings. On the dome over the grand altar was a representation of the day of Pentecost. The Holy Ghost, in its plenitude of power, was portrayed in the descent of the dove, while tongues of fire, in glowing colors, rested upon the disciples. Two rows of large massive pillars, from one end of the church to the other, stood erect from floor to roof; each side of which was filled with seats for the congregation, while the center was left for visitors and those approaching the altar. Here we sat, and while the unmeaning sounds of the preacher fell upon our ears, our minds were absorbed in contemplation of the beauty and richness of art--the power of unity, and the darkness of human understanding, as the monuments of each were around, before and above us. On the first of July, Elders Stenhouse and Toronto left Genoa, according to my appointment, to visit the Protestant valleys of Piedmont. On the twenty third of the same month I left Genoa, passing through the city of Turin, the capital of the Sardinian States, and arrived at LaTour, in the valley of Luzerne. This country bears a striking resemblance to the valley of the Great Salt Lake. Piedmont is situated at the foot of the Alps, the highest mountains in Europe. The scenes of this land embrace all the varieties of a region where the heavens and the earth seem to meet. The clouds often enwrap these mighty eminences, and hide their frowning grandeurs from our view. At other times they are covered with snow, while at their feet the vine and fig tree are ripening their fruit. A poet has said of this identical locality in which we are placed: "There is a scene would well repay The toil of many a weary day, And every form of nature there-- Wood, rock and stream, and sunset rare-- All seem to bid the traveler rest; For ne'er from tower or mountain crest, In emerald vale or sunny plain, Shall he behold such scenes again." The Protestant inhabitants are called _Vaudois_ or Waldenses. They number about twenty-one thousand; there are also about five thousand Catholics. The fertile portions of these valleys are rich in their productions; but two-thirds or more present nothing but precipices, ravines and rocky districts, or such as have a northern aspect. The inhabitants are far too numerous for the nature and products of the soil They are often compelled to carry mould on their backs to form gardens amid the barren rocks. The French language is generally understood, but in many parts it is spoken very imperfectly, and with a mixture of provincialism and Italian. The latter is understood by a considerable number, but it is not extensively used. In fact, this is where, at least, five distinct dialects are spoken by different classes. During our protracted journey, the health of Brother Toronto had been considerably impaired, but the invigorating effect of this salubrious clime so restored him, that he became very anxious to visit his relatives in Sicily. As I felt it proper for him to do so, he took his departure at the beginning of August. Soon after my arrival here, I considered it necessary to issue a publication in French; accordingly I wrote and compiled a work, entitled, "The Voice of Joseph," containing Visions of Joseph Smith; discovery of the gold plates filled with Egyptian characters and hieroglyphics; their translation into the English language by the aid of the Urim and Thummim; the sacred history of ancient America, now clearly revealed from the earliest ages after the flood to the beginning of the fifth century of the Christian era; organization of the Church of Jesus Christ of Latter-day Saints; their persecutions; expulsion from the States of Missouri and Illinois; martyrdom of Joseph and Hyrum Smith; banishment of many thousand Saints; their travels in the western wilderness; their present location in Upper California; their organization of the "State of Deseret;" the missionary labors of their Elders; sketch of their faith and doctrine. After fruitless endeavors to find a proper person to translate this work, I found it necessary to send to England, where through the kindness of Elder Orson Pratt, it was translated by a professor from the University of Paris. I felt assured that the Lord had directed us to a branch of the house of Israel, and I was rejoiced to behold many circumstances that reminded me of those with whom I had been associated in the valleys of the west. We endeavored to lay a foundation for future usefulness in silently preparing the minds of the people for the reception of the Gospel, by cultivating friendly feelings in the bosoms of those by whom we were surrounded. Yet it seemed very singular, and it was no small tax on my patience, to be weeks and even months in the midst of an interesting people without being actively and publicly engaged in communicating the great principles which I had been sent to promulgate. But, as I felt it was the mind of the Spirit that we should proceed at first with slow and cautious steps, I submitted to the will of heaven. September 6th.--This morning, my attention was directed to Joseph Grey, a boy of three years of age--the youngest child of our host. Many friends had been to see the child, as to all human appearances his end was near. I went to see him in the afternoon; death was preying upon his body--his former healthy frame was now reduced to a skeleton, and it was only by close observation we could discern that he was alive. As I reflected upon the peculiarity of our situation, my mind was fully awakened to a sense of our position. For some hours before I retired to rest, I called upon the Lord to assist us at this time. My feelings on this occasion will not easily be erased from my memory. September 7th.--This morning I proposed to Elder Stenhouse we should fast and retire to the mountains and pray. As we departed, we called and saw the child--his eyeballs turned upwards--his eyelids fell and closed--his face and ears were thin, and wore the pale marble hue, indicative of approaching dissolution. The cold perspiration of death covered his body as the principle of life was nearly exhausted. Madam Grey and other females were sobbing, while Monsieur Grey hung his head and whispered to us, "_Il meurt! il meurt_!" (He dies! he dies!) After a little rest upon the mountain, aside from any likelihood of interruption, we called upon the Lord in solemn, earnest prayer, to spare the life of the child. As I reflected on the course we wished to pursue, the claims that we should soon advance to the world, I regarded this circumstance as one of vast importance. I know not of any sacrifice which I can possibly make, that I am not willing to offer, that the Lord might grant our requests. We returned about three o'clock in the afternoon, and having consecrated some oil, I anointed my hand and laid it upon the head of the child, while we silently offered up the desires of our hearts for his restoration. A few hours afterward we called, and his father, with a smile of thankfulness, said, "_Mieux beaucoup! beaucoup_!" (Better, much, much!) September 8th. The child had been so well during the past night the parents had been enabled to take their rest, which they had not done for some time before; and to-day they could leave him and attend to the business of the house. As I called to see him, Madam Grey expressed her joy in his restoration. I, in turn, remarked, "_Il Dio di cielo ha fatto questa per voi_." (The God of heaven has done this for you.) Finding circumstances favorable as could be expected, I considered it wisdom to send for Elder Jabez Woodard, of London, with whom I had formed an acquaintance while in that city. By exertions of Elder Margetts, President of the London Conference, and the liberality of the Saints, he was enabled to join us on the eighteenth of September. The following day, being eleven months from the time the foreign mission left the city of the Great Salt Lake, I proposed we should commence our public duties. It was well known that we had come to establish a church. This was looked upon by many as an impossibility. But we now found we had the materials marvelously assembled from four different nations, viz: England, Scotland, Italy, and America. With one member from each of these countries, we proceeded to organize the Church. We ascended a very high mountain, a little distance from LaTour, and having taken our position on a bold projecting rock, we sang praises to the God of heaven, and offered up the following prayer: We, Thy servants, Holy Father, come before Thee upon this mountain, and ask Thee to look upon us in an especial manner, and regard our petitions as one friend regards the peculiar requests of another. Forgive all our sins and transgressions, and let them no more be remembered. Look, O Lord, upon our many sacrifices in leaving our wives, our children, and country, to obey Thy voice in offering salvation to this people. Receive our gratitude in having preserved us from destruction amid the cold wintry blasts, and from the hostile savages of the deserts of America--in having led us by the Holy Ghost to these valleys of Piedmont. Thou hast shown us that here Thou hast hid up a portion of the house of Israel. In Thy name, we this day lift into view before this people and this nation the ensign of Thy martyred Prophet and Patriarch, Joseph and Hyrum Smith, the ensign of the fulness of the Gospel--the ensign of Thy kingdom once more to be established among men. O Lord, God of our fathers, protect Thou this banner. Lend us Thine almighty aid in maintaining it before the view of these dark and benighted nations. May it wave triumphantly from this time forth, till all Israel shall have heard and received the fulness of Thy Gospel, and have been delivered from their bondage. May their bands be broken and the scales of darkness fall from their eyes. From the lifting up of this ensign may a voice go forth among the people of these mountains and valleys, and throughout the length and breadth of this land, and may it go forth and be unto thine elect, as the voice of the Lord, that the Holy Spirit may fall upon them, imparting knowledge in dreams and visions concerning this hour of their redemption. As the report of us, Thy servants, shall spread abroad, may it awaken feelings of anxiety with the honest to learn of Thy doings, and to seek speedily the path of knowledge. Whomsoever among this people shall employ his influence, riches or learning to promote the establishment of Thy Gospel in these nations, may he be crowned with honors in this world, and in the world to come crowned with eternal life. Whomsoever shall use his influence or power to hinder the establishment of Thy Gospel in this country, may he become, in a surprising manner, before the eyes of all these nations, a monument of weakness, folly, shame and disgrace. Suffer us not to be overcome by our enemies in the accomplishment of this mission, upon which we have been sent. Let messengers be prepared and sent forth from heaven to help us in our weakness, and to take the oversight of this work, and lead it to a glorious consummation. Remember our families. Preserve our lives and hearts from all evil, that when we shall have finished our missions, we may return safely to the bosom of our families. Bless Elder Toronto in Sicily, and give him influence and power to lead to salvation many of his father's house and kindred. Bless President Young and his council, the Quorum of the Twelve Apostles, and Thy Saints universally: And to the Father, and to the Son, and to the Holy Ghost, shall be the praise, honor, and glory, now and forever, amen. Other proceedings of the day I extract from the journal of the mission: Moved by Elder Snow, that the Church of Jesus Christ of Latter-day Saints be organized in Italy; seconded and carried. Moved by Elder Stenhouse, that Elder Lorenzo Snow, of the Quorum of the Twelve Apostles, be sustained President of the Church in Italy; seconded and carried. Moved by Elder Snow, that Elder Stenhouse be Secretary of the Church in Italy; seconded and carried. The Church in this country, this day, is composed of the following: Lorenzo Snow, of the Quorum of the Twelve Apostles; Joseph Toronto, of the Quorum of Seventies; T. B. H. Stenhouse, Elder, and Jabez Woodard, Elder. We then sang, "Praise to the man who communed with Jehovah;" after which, Elder Stenhouse engaged in prayer, calling upon the Lord to bless and preserve our wives and families, and all who administer to their wants during our absence. Elder Woodard then implored the outpouring of the Spirit of God upon the honest in heart among the ministers and people of these lands. Elder Snow followed, calling upon the God of our fathers, in mighty prayer, to bless and sanction the proceedings of this day, and crown our future efforts with success. As the Spirit of God rested upon us, we "felt it was good to be here." After singing a song of Zion, Elder Snow prophesied and said, The Church of Jesus Christ of Latter-day Saints, now organized, will increase and multiply, and continue its existence in Italy, till that portion of Israel, dwelling in these countries, shall have heard and received the fulness of the Gospel. Elder Stenhouse prophesied and said, From this time the work will commence, and nothing will hinder its progress; and before we are called to return, many will rejoice and bear testimony to the principles of Truth. Elder Woodard prophesied and said, The opposition which may be brought against this Church will, in a visible and peculiar manner, advance its interests; and the work of God will at length go from this land, to other nations of the earth. After we had sung, prayed and prophesied, Elder Snow laid his hands upon the head of Elder Stenhouse, and, through the operations of the Spirit, was led to comfort and cheer his soul with the things of the Kingdom. He then laid his hands upon the head of Elder Woodard, and prayed that he might have the power to act as Aaron, and speak unto the people by the power of God. Having now finished the business for which we assembled, we felt reluctant to leave the spot where we had rejoiced so much in the goodness of the Lord. From the nature of our proceedings, the fruitfulness of the mountains, the rich variety around, and the impregnable fortress of the mountains behind, Elder Snow proposed that this mountain be known among the people of God, henceforth and forever, as MOUNT BRIGHAM, and the rock upon which we stood the ROCK OF PROPHECY. We descended the mount and reached LaTour about six o'clock in the evening. As a sign to all who might visit us, we nailed to the wall of my chamber the likeness of Joseph and Hyrum Smith. From that day opportunities began to occur for proclaiming our message. There is an English gentleman, a retired English colonel, residing here, whose name has an almost magical effect upon the Protestants. He has materially assisted the schools and other benevolent institutions. Your recommend as Governor of Utah procured me a ready and cheerful introduction which resulted in several interesting interviews. On one of those occasions he said, as he retired, "You shall receive no opposition on my part; and if you preach the Gospel as faithfully to all in these valleys as to me, you need fear no reproach in the day of judgment." The Protestant chapels here are called temples. The first that was ever erected was that of St. Lorenzo. It has long since crumbled into ruins; but a Catholic chapel has been erected, which now bears the name. One day we were invited to the residence of the officiating priest. We received every attention from our host, and were furnished a dinner which exceeded anything we had enjoyed in Italy. When viewing his chapel, we took the opportunity of presenting the truth of the Gospel. He listened with great attention and proposed many interesting questions in relation to modern revelation. Although we had intended to return to our residence, he insisted so urgently that we consented to stay over night. He presented me an Italian grammar, in which he inscribed his name. In the morning, after an early breakfast, he accompanied us some miles on our way. It is customary among Protestants to hold small meetings for religious worship in private houses. These are called "re-unions." We attend them, and sometimes are permitted to speak upon our principles. This has produced some little stir among the officials; and a short time since we received an invitation to attend a public meeting and answer some questions relative to our mission. We did so, and found some of the most talented ministers present, with an evident desire to crush our efforts. But after we had preached and discussed for three hours, one man, at least, retired with the conviction that we were the servants of the Lord. On the 27th of October, this person presented himself as a candidate for baptism. The introduction of the principles of truth in all countries has more or less been attended with anxiety and difficulty; of these we had our share. It was with no small degree of satisfaction I went down to the river side to attend to this ordinance. Peculiar, indeed, were my feelings when I thought on the past, the present, and endeavored to penetrate the dark labyrinth of unborn time. I rejoiced that the Lord had thus far blessed our efforts and enabled us to open the door of the Kingdom in dark and benighted Italy. My brethren stood on the river bank--the only human witnesses of this interesting scene. Having long desired this eventful time, sweet to us all were the soft sounds of the Italian as I administered and opened a door which no man can shut. Tales of slander against the Saints have been circulated around us already. The list of lies which we have seen in print here, might bleach the memory of many a vile traducer in other lands. From the rise of the Church to the death of Joseph, all the principal facts have been changed for the foulest misrepresentations. But this is a small part of our difficulties. We have to preach on the one hand to a people nominally Protestants, but who have been, from time immemorial, in a church where organized dissent has been unknown. The people regard any innovation as an attempt to drag them from the banner of their martyred ancestry. On the other hand, we have the Catholics, with their proud pretensions to a priesthood of apostolic origin. Our presence in this land is only just tolerated and not recognized as any right, founded upon established laws. Liberty is only as yet in the bud; and the poet says, "The bud may have a bitter taste." But while surrounded with difficulties that seem loftier than the snow-crowned Alps, I can lift up my head as a servant of God, and rejoice in the anticipation of final triumph. Our course is often dark and difficult; but I believe that, however slow it may be for a while, it will ultimately brighten with complete success. Popery, ignorance, and superstition form a three-fold barrier to our efforts. Strange customs, laws and languages surround us on every side. In a word, we feel that we are in Italy--the polluted fountain which has overspread the earth with her defiling waters. LaTour is the principal town in the Protestant valleys. Here is a large Catholic chapel with a number of officiating priests. There is a Protestant college, with several professors, and about seventy students. They have also a large chapel in course of erection, principally by English liberality. Having thus given you a sketch of my travels and proceedings, I close with my kind love to yourself and family, Elders Kimball and Richards, and all the Saints. I am, dear President Young, yours very affectionately, Lorenzo Snow. President Brigham Young, Great Salt Lake City, California. CHAPTER XXI. Joseph Smith.--His anxiety on the subject of religion.--Secret vocal prayer.--A brilliant light envelops him.--Two personages appear.--The Lord speaks to Joseph.--Instructs him.--He has another vision.--Is shown where records are deposited.--Obtains and translates them.--Testimonies of the Witnesses.--Baptisms.--Church organized.--Temple built.--Gifts manifested.--Saints leave Kirtland.--Scenes in Jackson County.--Extreme Suffering.--Expulsion.--Memorial to Congress. As an appropriate historical gem, rich with _multum in parvo_ (much in a small compass), I copy into this autobiography, a tract entitled, "The Voice of Joseph," which my brother wrote and published for the benefit of his Southern Europe and East India Missions. THE VOICE OF JOSEPH. Joseph Smith, junior, whom it pleased the Lord to select and appoint to restore the primitive Gospel and apostolic Priesthood, was born in 1805, in Vermont, United States. When about fifteen years of age, being seriously impressed with the necessity of seeking the Lord and preparing for a future state, his mind became much perplexed through difficulties thrown in the path of his researches by the multitude of religious sects and parties with which he was surrounded. Each system required belief, and gave hope; but none could communicate a knowledge of its divine authority. In comparing them one with another there seemed too much confusion; the same also appeared in looking at each separately. Turning, therefore, from these clashing systems, and being encouraged and inspired with the following passage in St. James, "If any of you lack wisdom let him ask of God," he retired to a grove a little distance from his father's house, and in fervent prayer besought the Lord to communicate with him, and reveal the way of salvation. While thus engaged, a light brilliant and glorious appeared in the heavens, gradually descending towards him till he was enveloped in it, and wrapped in celestial vision; when he beheld two glorious beings similar in dress and appearance, who informed him that the religious sects had all departed from the ancient doctrine of the Apostles, and that the Gospel, with its gifts and blessings, should be made known to him at a future period. Many important things were manifested in this vision, which the brevity of this work will not permit us to notice. On the evening of the twenty-first of September, 1823, having retired to rest, his mind became filled with anxious desires to receive the information which he had been previously promised. While engaged in prayer, and striving to exercise faith, the room became filled with light far surpassing that of noonday, but in the midst thereof appeared an additional glory surrounding a person whose countenance was as lightning, yet so full of goodness, and innocence, and of such a glorious appearance as to banish all apprehension. He announced himself as an angel of God, commissioned to inform him that the covenant with ancient Israel touching their posterity should soon be accomplished--that the great work preparatory to the second coming of Messiah should speedily commence, and the plenitude of the Gospel be made known to all nations. He also informed him that the aborigines of America were a remnant of Israel, who, when they first inhabited that land, enjoyed the ministry of inspired men; that records of the most important events in their history had been preserved from their first settlement down to the period of their national degeneracy; that these records had been concealed in the earth by one of their last Prophets, and a promise of the Lord given that they should be revealed in the last days. The day following the angel returned and instructed Mr. Smith to go to the place where those sacred registers were deposited. On reaching the spot he found a stone projecting a little above the surface of the ground, and covering a kind of box made of the same material. On removing this cover, he beheld the plates on which the records were engraved, but the angel of the Lord again appeared and said: You cannot at this time obtain this record, for the commandment of God is strict, and if ever these sacred things are obtained, they must be by prayer and faithfulness in obeying the Lord. They are not deposited here for the sake of accumulating gain and wealth for the glory of this world; they were sealed by the prayer of faith, and because of the knowledge which they contain; they are of no worth among the children of men only for their knowledge. On them is contained the fulness of the Gospel of Jesus Christ as it was given to His people on this land; and when it shall be brought forth by the power of God, it shall be carried to the Gentiles, of whom many will receive it, and after will the seed of Israel be brought into the fold of their Redeemer by obeying it also. Those who kept the commandments of the Lord on this land desired this at His hand, and through the prayer of faith obtained the promise, that if their descendants should transgress and fall away, a record should be kept, and in the last days come to their children. These things are sacred, and must be kept so, for the promise of the Lord concerning them must be fulfilled. No man can obtain them if his heart is impure, because they contain that which is sacred. * * * By them will the Lord work a great and marvelous work; the wisdom of the wise shall become as nought, and the understanding of the prudent shall be hid, and because the power of God shall be displayed, those who profess to know the truth but walk in deceit shall tremble with anger; but with signs and with wonders, with gifts and with healings, with the manifestations of the power of God, and with the Holy Ghost, shall the hearts of the faithful be comforted. You have now beheld the power of God manifested, and the power of Satan; you see that there is nothing desirable in the works of darkness; that they cannot bring happiness: that those who are overcome therewith are miserable; while, on the other hand, the righteous are blessed with a place in the kingdom of God, where joy unspeakable surrounds them. There they rest beyond the power of the enemy of truth, where no evil can disturb them. The glory of God crowns them, and they continually feast upon His goodness and enjoy His smiles. Behold, notwithstanding you have seen this great display of power by which you may ever be able to detect the evil one, yet I give unto you another sign, and when it comes to pass, then know the Lord is God, and that He will fulfil His purposes, and that the knowledge which this record contains will go to every nation, and kindred, and tongue, and people under the whole heaven. This is the sign: and when these things begin to be known, that is, when it is known that the Lord has shown you these things, the workers of iniquity will seek your overthrow. They will circulate falsehoods to destroy your reputation, and also will seek to take your life; but remember this, if you are faithful, and shall hereafter continue to keep commandments of the Lord, you shall be preserved to bring these things forth; for in due time He will give you a commandment to come and take them. When they are interpreted, the Lord will give the Holy Priesthood to some, and they shall begin to proclaim this Gospel and baptize by water, and after that they shall have power to give the Holy Ghost by the laying on of their hands. Then will persecution rage more and more; for the iniquities of men shall be revealed, and those who are not built upon the Rock will seek to overthrow the Church; but it will increase the more opposed, and spread farther and farther, increasing in knowledge until they shall all be sanctified, and receive an inheritance where the glory of God will rest upon them; and when this takes place, and all things are prepared, the ten tribes of Israel will be revealed in the north country, whither they have been for a long season; and when this is fulfilled will be brought to pass that saying of the Prophet, "And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the Lord." But notwithstanding the workers of iniquity shall seek your destruction, the arm of the Lord will be extended, and you will be borne off conqueror if you keep all His commandments. Your name shall be known among the nations, for the work which the Lord will perform by your hands shall cause the righteous to rejoice and the wicked to rage; with the one it shall be had in honor, and with the other in reproach; yet with these it shall be a terror, because of the great and marvelous work which shall follow the coming forth of this fulness of the Gospel. Now, go thy way, remembering what the Lord hath done for thee, and be diligent in keeping His commandments, and He will deliver thee from temptations and all the arts and devices of the wicked one. Forget not to pray, that thy mind may become strong, that when He shall manifest unto thee thou mayest have power to escape the evil and obtain these precious things. During the following four years he frequently received instruction from the mouth of this heavenly messenger, and on the 22d of September, 1827, the records were placed in his hands. They were engraved in Egyptian characters on plates having the appearance of gold, and measuring about seven or eight inches in length and breadth; not quite so thick as ordinary tin. All were held together by three rings, and formed a volume of about six inches in thickness; one portion of which was sealed; the characters or letters on the unsealed part were very diminutive, but perfectly engraved. By the gift and power of God, Mr. Smith translated them into the English language, but as he could not write well, he received the aid of a person who wrote down the translation which he gave by word of mouth. This important work is called the Book of Mormon, from the name of an ancient Prophet who by divine commandment had been engaged in its compilation. We there find an account of two distinct races who inhabited the American continent. The first came from the Tower of Babel; but after fifteen or sixteen centuries their iniquity became so great that they were entirely destroyed, even as the Lord had threatened them by the mouth of holy Prophets, the last of whom left their history engraved on plates of gold. These were found by the second race, who were a remnant of Joseph, led forth in a miraculous manner from Jerusalem during the first year of the reign of Zedekiah, king of Judah. Their history is brought down to the year four hundred and twenty of the Christian era, when by commandment of God, it was hid in the earth till revealed as before stated. After the Book of Mormon was translated, the Lord called witnesses, who have left the following testimony to the world: THE TESTIMONY OF THREE WITNESSES. Be it known unto all nations, kindreds, tongues and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for His voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shewn unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes; nevertheless, the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. Oliver Cowdery, David Whitmer, Martin Harris. AND ALSO THE TESTIMONY OF EIGHT WITNESSES. Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shewn unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shewn unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen; and we lie not, God bearing witness of it. Christian Whitmer, Hiram Page, Jacob Whitmer, Joseph Smith, Sen., Peter Whitmer, Jun., Hyrum Smith, John Whitmer, Samuel H. Smith. In the year 1829, Mr. Smith and Mr. Cowdery, having learned the proper mode of baptism from the instructions contained in the Book of Mormon, they desired to receive that ordinance; but knowing that no one among the different denominations had authority to administer, they sought for a revelation upon the subject, and an angel appeared unto them while they were in prayer, laid his hands upon their heads, and ordained them to the Priesthood, and commanded them to baptize one another. In the year 1830, a large edition of the Book of Mormon was printed; and as some began to read its sacred pages, the Spirit of the Lord bore witness to its truth, and they obeyed its requirements; repenting in humility before the Lord, they were immersed in water for the remission of sins, and received the laying on of hands for the gift of the Holy Ghost. On the 6th of April, 1830, the Church of Jesus Christ of Latter-day Saints was organized in the town of Fayette, Seneca County, State of New York. Several persons were called, and ordained by the spirit of revelation and prophecy, and began to preach and bear testimony; and although they were the feeble things of the earth, they became mighty by the Holy Spirit. As they traveled forth, bearing their testimony, the attention of all classes was aroused. Many honest hearted persons came forward, were baptized, received the gift of the Holy Ghost, and knowledge of the truth of the principles. Others mocked, derided, slandered and raised the weapons of persecution. Not stopping a moment to examine whether the restoration of ancient Gospel privileges was or was not scriptural doctrine, they foolishly reasoned themselves into the conclusion that it was justifiable to use any means, however wrong and cruel, to hinder the progress of those principles. I am sorry to say, yet duty requires the statement, that, in many instances, ministers of religious denominations would indulge in the same reasoning, and by false reports, misrepresentations and slanders, stir up the evil minded to persecute the servants of God. It is to instances of this kind that we have often traced the original cause of many scenes of spoliation and murder, which we have experienced during the past twenty years of our pilgrimage. In the year 1831, the Saints established a settlement in Lake County, State of Ohio. One thousand miles from this place, in Jackson County, State of Missouri, they also made another settlement about the same time. The history of the Saints who settled in Ohio will first be noticed, afterwards that of those at the last mentioned location. In Lake County, having increased in numbers to several hundreds, and having no convenient place for public worship, a Temple was commenced for this purpose. Its dimensions, form and order were shown of the Lord in vision; and it was built according to the pattern shown. In accomplishing this work they experienced severe opposition from their enemies, who were determined no such building should be erected, and sought every means in their power to harass, perplex and annoy them; employing the most wicked and disgraceful measures to hinder their operations. At this infantile stage of the Church's progress, mobs had not become so emboldened in that part of the country as to appear and come against the Saints in daylight, but in the night time, in parties of fifty or sixty, clothed in disguise, they would steal in upon them for the purpose generally of destroying their property. Guards were obliged to be kept up by the Saints, to preserve themselves against these depredations. Notwithstanding their utmost vigilance, however, in many instances property was plundered and destroyed. Lawsuits would frequently be instituted, without the least cause whatever, except to weary, harass and torment an unoffending and innocent people. Notwithstanding these oppositions and perplexities, a magnificent Temple was completed and dedicated to the Lord in the presence of thousands. The day of blessings, and of rejoicings in the history of the Saints, had now arrived. While assembling themselves together, from time to time, in the House of the Lord, to fast and pray, speaking to each other of the goodness of God, offering up their spiritual and enlivening songs of gratitude and thanksgiving to Him who had again spoken from heaven, and spoken of good things near at hand for His people of all nations, they often experienced remarkable visitations of the goodness and power of God, showing His approval of their conduct and acceptance of His House. The aged fathers, leaning upon their staffs, would rise in the midst of their brethren, being filled with the Holy Ghost, and express their gratitude in flowing tears for the mercies of God towards them in giving them knowledge, before going down to the grave, of the restoration of the Priesthood and fulness of the Gospel; exhorting the young Elders to be virtuous, upright and holy; to go forth manfully, without fear, depending upon the God of heaven, bearing a faithful testimony of the knowledge given them; for, though deficient in worldly wisdom, the power of the Lord would be with them, and they should not be confounded. The youth, the middle aged, both men and women, clothed with the spirit of inspiration, would speak, as with the tongue of angels, of the marvelous blessings which they had experienced, and the knowledge God had imparted unto them, concerning this great work preparatory to the coming of the Son of God. One would exercise the gift of tongues, another that of interpretation, and some would have the gift of prophecy. One would speak of the blessings of faith, another would testify of knowledge, and some would have the spirit of exhortation. Thus were their gifts exercised, and all edified together, proving they lived in the time of the fulfilment of Joel's prophecy, which saith: "I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy; your old men shall dream dreams, your young men shall see visions; and also upon the servants, and upon the handmaids, in those days, will I pour out my Spirit." (ii: 28, 29.) Those indeed were happy days. The sick were healed by the laying on of hands and anointing with oil; and, in some instances the dumb spake; the deaf had their hearing restored; and the blind received their sight. Hard indeed must be that heart that envies the Saints the possession of such blessings, when it is known what was the expense of the purchase which they afterwards paid. Indeed, we little suspected the fiery trials that were in store, and scenes of devastation and bloodshed which followed. As the testimony of these things was proclaimed from time to time, and the faith of the Saints became known among the people in the surrounding country, opposition and persecution increased. The wicked and more disorderly portion of the community became more bold in their attacks upon the Saints and their property. Not unfrequently they were secretly influenced and supported by those who professed piety and religion and to be ministers of Jesus Christ. At last, wearied of this endless scene of molestation and such insufferable vexations, they concluded, like Abraham of old, to contend no longer for their rights; but, leaving the fruits of their labor with their enemies, flee to some more peaceful clime. Accordingly, they commenced leaving the country, and in the course of one year nearly all had left, numbering about two thousand, having left at a sacrifice of at least two-thirds of all their property. They journeyed westward, some locating themselves in one place and some in another, according to their means and circumstances. The major part went into the State of Missouri, many of whom located in Caldwell County. This occurred in the year 1838. The attention of the reader will now be directed to that branch of the Church which located in Jackson County. Here we shall be under the necessity of relating troubles of a more serious character. The land being only one dollar and a quarter per acre, the Saints, though generally poor, were enabled, many of them, to make very extensive purchases. By industry and perseverance large farms were soon opened, orchards planted, mills and public buildings erected, institutions for education formed, a printing press established, the foundation for a Temple laid, and beautiful private dwellings began to appear in all directions upon those broad and beautiful prairies. To the settler having but little capital, it is presumed no country was ever discovered possessing so many advantages as that which the Saints here occupied. It is described in the following language by one of the members of the colony: "Unlike the timbered States in the east, except upon the rivers and water courses, which were verdantly dotted with trees; from one to three miles wide, as far as the eye can glance, the beautiful rolling prairies lay spread around like a sea of meadows. The timber is a mixture of oak, hickory, box, elder, and bass wood, together with the addition of cotton wood, bullon wood, pecon, soft and hard maple, upon the bottoms. The shrubbery was beautiful, and consisted in part of plums, grapes, crab apples and persimmons. The prairies were decorated with a growth of flowers that seemed as gorgeous and grand as the brilliancy of stars in the heavens, and exceed description. The soil is rich and fertile, from three to ten feet deep, and generally composed of a rich black mould, intermingled with clay and sand. It produces in abundance wheat, corn and many other commodities, together with sweet potatoes and cotton." Here, then, was the place appointed of the Lord for His people to locate and build Him a house in which they might worship Him in purity and holiness, and His servants receive wisdom, knowledge and power, and be prepared to go forth among all nations, kindreds, people and languages, carrying the everlasting Gospel, in fulfilment of John's prophecy, that all people might understand the near approach of the coming of the Son of Man, and the wise virgins trim their lamps and be prepared. While they were peaceably and industriously pursuing this object, Satan began to stir up the people around to jealousy, envy and hatred. Mob meetings were held in different parts of the country; resolutions passed, and measures entered into to drive the Saints from their possessions. In the month of November, 1833, a ruthless and murderous mob, composed of many hundreds, armed with weapons of destruction, came suddenly upon the Saints, who were unprepared for defense, and drove men, women and children from their lovely habitations. Their deep distress, and the severity of their sufferings, it is no pleasing duty to relate. Women were shamefully abused in the presence of their husbands, daughters in the presence of their parents; defenceless men were shot down like wild beasts of the forest; some, while fleeing for their lives, were pursued, caught, tied to trees and whipped till their bowels gushed out and death ended their sufferings. Over two hundred of their houses were burned, the remainder were plundered, and their horses and cattle driven away. So suddenly were they compelled to flee, that only in a few instances sufficient apparel could be taken to preserve them from the cold, wintry blasts. The extreme sufferings of women and children may easily be imagined. In consequence of these severities, many perished by the way, before any kind hand of hospitality offered its relief. While the Saints lay upon the cold, bleak prairies, without a home and without a friend except the God of heaven, a very singular phenomenon appeared in the heavens, which created quite a panic among the mob, viz.: the meteoric shower, or shooting stars, which was seen in various parts of the world by many millions. After this expulsion from Jackson County, they located in the upper portion of the same State, till the year 1838, when again they were assailed by a murderous mob, and having suffered the loss of many lives and nearly all their property, were compelled to leave the State. To give the reader more particular information respecting the persecutions of the Saints, and their expulsion from the State of Missouri, we present entire a memorial which was laid before the Congress of the United States: AMERICAN EXILES' MEMORIAL TO CONGRESS. _To the Honorable Senators and Representatives of the United States of America, in Congress assembled_: We, the undersigned, members of the City Council of the city of Nauvoo, citizens of Hancock County, Illinois, and exiles from the State of Missouri, being in council assembled, unanimously and respectfully, for ourselves, and in behalf of many thousands of other exiles, memorialize the honorable Senators and Representatives of our nation, upon the subject of the unparalleled persecutions and cruelties inflicted upon us, and upon our constituents, by the constituted authorities of the State of Missouri; and likewise upon the subject of the present unfortunate circumstances in which we are placed in the land of our exile. As a history of the Missouri outrages has been extensively published, both in this country and in Europe, it is deemed unnecessary to particularize all of the wrongs and grievances inflicted upon us, in this memorial, as there is an abundance of well attested documents to which your honorable body can at any time refer; hence we only embody the following important items for your consideration: First. Your memorialists, as free born citizens of this great republic, relying with the utmost confidence upon the sacred "Articles of the Constitution," by which the several States are bound together, and considering ourselves entitled to all the privileges and immunities of free citizens in what State soever we desired to locate ourselves, commenced a settlement in Jackson County, on the western frontiers of the State of Missouri, in the summer of 1831. There we purchased lands from government; erected several hundred houses; made extensive improvements; and shortly the wild and lonely prairies and stately forests were converted into well cultivated and fruitful fields. There we expected to spend our days in the enjoyment of all the rights and liberties bequeathed to us by the sufferings and blood of our noble ancestors. But, alas! our expectations were vain. Two years had scarcely elapsed before we were unlawfully and unconstitutionally assailed by an organized mob, consisting of the highest officers in the county, both civil and military, who boldly and openly avowed their determination, in a written circular, to drive us from said county. As a specimen of their treasonable and cruel designs, your honorable body are referred to said circular, of which the following is but a short extract, namely: "We, the undersigned, citizens of Jackson County, believing that an important crisis is at hand as regards our civil society, in consequence of a pretended religious sect of people that have settled and are still settling in our county, styling themselves Mormons; and intending, as we do, to rid our society, 'peaceably,' if we can--'forcibly,' if we must; and believing, as we do, that the arm of the civil law does not afford us a guarantee, or at least a sufficient one, against the evils which are now inflicted upon us, and seem to be increasing by the said religious sect, deem it expedient and of the highest importance, to form ourselves into a company for the better and easier accomplishment of our purpose." This document was closed in the following words: "We therefore agree, after timely warning, and receiving an adequate compensation for what little property they cannot take with them, they refuse to leave us in peace, as they found us, we agree to use such means as may be sufficient to remove them, and to that end we each pledge to each other our bodily powers, our lives, fortunes, and sacred honors." To this unconstitutional document were attached the names of nearly every officer in the county, together with the names of hundreds of others. It was by this band of murderers, that your memorialists, in the year 1833, were plundered of their property, and robbed of their peaceable homes. It was by them their fields were laid waste, their houses burned, and their men, women and children, to the number of about twelve hundred persons, banished as exiles from the county, while others were cruelly murdered by their hands. Second. After our expulsion from Jackson County, we settled in Clay County, on the opposite side of the Missouri River, where we purchased lands both from the old settlers and from the Land Office; but soon we were again violently threatened by mobs, and obliged to leave our homes and seek out a new location. Third. Our next settlement was in Caldwell County, where we purchased the most of the lands in said county, besides a part of the lands in Daviess and Carroll counties. These counties were almost entirely in a wild and uncultivated state; but by the persevering industry of our citizens, large and extensive farms were opened in every direction, well stocked with numerous flocks and herds. We also commenced settlements in several other counties of the State, and once more confidently hoped to enjoy the hard earned fruits of our labor unmolested; but our hopes were soon blasted. The cruel and murderous spirit which first began to manifest itself in the constituted authorities and inhabitants of Jackson County, and afterwards in Clay and the surrounding counties, receiving no check either from the civil or military power of the State, had, in the meantime, taken courage, and boldly and fearlessly spread its contaminating and treasonable influence in every department of the government of said State. Lieutenant-Governor Boggs, a resident of Jackson County, who acted a conspicuous part in our expulsion from said county, instead of being tried for treason and rebellion against the Constitution, and suffering the just penalty of his crimes, was actually elected Governor, and placed in the executive chair. Thus the inhabitants of the State were greatly encouraged to renew with redoubled fury their unlawful attack upon our defenceless settlements. Men, women and children were driven in every direction before their merciless persecutors. Robbed of their possessions, their property, their provisions and their all; cast forth upon the bleak snowy prairies, houseless and unprotected, many sunk down and expired under their accumulated sufferings, while others, after enduring hunger and the severities of the season, suffering all but death, arrived in Caldwell County, to which place they were driven from all the surrounding counties only to witness a still more heart rending scene; in vain had we appealed to the constituted authorities of Missouri for protection and redress of our former grievances; in vain we now stretched out our hands and appealed as the citizens of this great republic to the sympathies--to the justice and magnanimity of those in power; in vain we implored, again and again, at the feet of Governor Boggs, our former persecutor, aid and protection against the ravages and murders now inflicted upon our defenceless and unoffending citizens. The cry of American citizens, already twice driven and deprived of liberty, could not penetrate their adamantine hearts. The Governor, instead of sending us aid, issued a proclamation for our EXTERMINATION and BANISHMENT; ordered out the forces of the State, placed them under the command of General Clarke, who, to execute these exterminating orders, marched several thousand troops into our settlements in Caldwell County, where, unrestrained by fear of law or justice, and urged on by the highest authority of the State, they laid waste our fields of corn, shot down our cattle and hogs for sport, burned our dwellings, inhumanly butchered some eighteen or twenty defenceless citizens, dragged from their hiding places little children, and placing the muzzles of their guns to their heads, shot them, with the most horrid oaths and imprecations. An aged hero and patriot of the revolution, who served under General Washington, while in the act of pleading for quarters, was cruelly murdered and hewed in pieces with an old corn-cutter; and in addition to all these savage acts of barbarity, they forcibly dragged virtuous and inoffensive females from their dwellings, bound them upon benches used for public worship, where they, in great numbers, ravished them in a most brutal manner. Some fifty or sixty of the citizens were thrust into prisons and dungeons, where, bound in chains, they were fed on human flesh, while their families, and some fifteen thousand others, were, at the point of the bayonet, forcibly expelled from the State. In the meantime, to pay the expenses of these horrid outrages, they confiscated our property, and robbed us of all our possessions. Before our final expulsion, with a faint and lingering hope, we petitioned the State Legislature, then in session, unwilling to believe that American citizens could appeal in vain for a restoration of liberty, cruelly wrested from them by cruel tyrants. But in the language of our noble ancestors, "our repeated petitions were only answered by repeated injuries." The Legislature, instead of hearing the cries of fifteen thousand suffering, bleeding, unoffending citizens, sanctioned and sealed the unconstitutional acts of the Governor and his troops, by appropriating two hundred thousand dollars to defray the expenses of exterminating us from the State. No friendly arm was stretched out to protect us. The last ray of hope for redress in that State was now entirely extinguished. We saw no other alternative but to bow down our necks and wear the cruel yoke of oppression, and quietly and submissively suffer ourselves to be banished as exiles from our possessions, our property, and our sacred homes; or otherwise see our wives and children coldly murdered and butchered by tyrants in power. Fourth. Our next permanent settlement was in the land of our exile, the State of Illinois, in the spring of 1839. But even here we are not secure from our relentless persecutor, the State of Missouri. Not satisfied in having drenched her soil in the blood of innocence, and expelling us from her borders, she pursues her unfortunate victims into banishment, seizing upon and kidnapping them in their defenceless moments, dragging them across the Mississippi River, upon their inhospitable shores, where they are tortured, whipped, immured in dungeons, and hung by the neck without any legal process whatever. We have memorialized the former executive of this State, Governor Carlin, upon these lawless outrages committed upon our citizens, but he rendered us no protection. Missouri, receiving no check in her murderous career, continues her depredations, again and again kidnapping our citizens, and robbing us of our property; while others, who fortunately survived the execution of her bloody edicts, are again and again demanded by the executive of that State, on pretence of some crime, said to have been committed by them during the exterminating expedition against our people. As an instance, General Joseph Smith, one of your memorialists, has been three times demanded, tried, and acquitted by the courts of this State, upon investigation under writs of habeas corpus, once by the United States court for the district of Illinois; again by the Circuit court of the State of Illinois; and lastly, by the Municipal court of the city of Nauvoo, when at the same time a _nolle prosequi_ had been entered by the courts of Missouri, upon all the cases of that State against Joseph Smith and others. Thus the said Joseph Smith has been several times tried for the same alleged offence, put in jeopardy of life and limb, contrary to the fifth article of the amendments to the Constitution of these United States; and thus we have been continually harassed and robbed of our money to defray the expenses of those vexatious prosecutions. And what at the present time seems to be still more alarming, is the hostility manifested by some of the authorities and citizens of this State. Conventions have been called, inflammatory speeches made, and many unlawful and unconstitutional resolutions adopted, to deprive us of our rights, our liberties, and the peaceable enjoyment of our possessions. From the present hostile aspect, and from bitter experience in the State of Missouri, it is greatly feared that the barbarous scenes acted in that State will be re-acted in this. If Missouri goes unpunished, others will be greatly encouraged to follow her murderous examples. The afflictions of your memorialists have already been overwhelming, too much for humanity, too much for American citizens to endure without complaint. We have groaned under the iron hand of tyranny and oppression these many years. We have been robbed of our property to the amount of two millions of dollars. We have been hunted as the wild beasts of the forest. We have seen our aged fathers who fought in the Revolution, and our innocent children, alike slaughtered by our persecutors. We have seen the fair daughters of American citizens insulted and abused in the most inhuman manner, and finally, we have seen fifteen thousand souls, men, women, and children, driven by force of arms, during the severities of winter, from their sacred homes and firesides, to a land of strangers, penniless and unprotected. Under all these afflicting circumstances, we imploringly stretch forth our hands towards the highest councils of our nation, and humbly appeal to the illustrious Senators and Representatives of a great and free people for redress and protection. Hear! O hear the petitioning voice of many thousands of American citizens who now groan in exile on Columbia's free soil! Hear! O hear the weeping and bitter lamentations of widows and orphans, whose husbands and fathers have been cruelly martyred in the land where the proud eagle exultingly floats! Let it not be recorded in the archives of the nations, that Columbia's exiles sought protection and redress at your hands, but sought it in vain. It is in your power to save us, our wives, and our children, from a repetition of the bloodthirsty scenes of Missouri, and thus greatly relieve the fears of a persecuted and injured people, and your petitioners will ever pray. The names of the petitioners are omitted for want of room. The foregoing memorial was presented in the spring of 1844, making the third time those horrid scenes of murder had been laid before the Congress of the United States. CHAPTER XXII. Why the Saints are persecuted.--Persecutions in different ages of the World.--How Jethro came to Moses.--The Saints locate in Illinois.--A short season of peace.--Hostilities resumed.--Perfidy of the Governor of the State.--Assassination.--The Prophet's testimony that his work was finished.--The Saints are driven.--Their journey.--War with the remainder.--Extracts from Epistle.--Peace.--Perpetual Fund.--Labors of the Elders.--Publications.--The work of twenty years.--The power of truth. Does the reader request to know the cause of those horrid persecutions? I would ask, what caused the persecutions against the Saints anciently? The answer of the one answers the other. It is acknowledged, however, a singular phenomenon in human nature that a class of people, moral, virtuous and innocent, should become an object of envy, hatred, malice, spoliation and murder by their surrounding neighbors. Without entering into an explanation of the secret cause of this phenomenon of mind, we purpose only to present a few facts showing such is the nature of mankind, not only religiously, but morally considered. The most important moral, physical and philosophical discoveries have commonly been attended with persecution, imprisonment confiscation of property, banishment or martyrdom. The names of Seneca, Socrates, Columbus, Galileo and Harvey, which now adorn the pages of history, were each in their turn the butt of scorn, ridicule and contempt; and so it generally has been with every man who has ever benefited the human family. In religious discoveries the same effects have followed. Every religious reformation has been attended with more or less persecution and martyrdom, from righteous Abel down to the latest murder committed upon the Latter-day Saints. Abel, through some appointed means, obtained very important blessings from heaven; as soon as this was known, he became an object of hatred, and was slain! And so on to the coming of Christ like scenes followed in every age. Paul, speaking of persecution, says: "Others had trial of cruel mockings and scourgings, yea, moreover, of bonds and imprisonment; they were stoned, they were sawn asunder, were tempted, were slain with the sword; they wandered about in sheep skins and goat skins; being destitute, afflicted, tormented; of whom the world was not worthy; they wandered in deserts, and in mountains, and dens and caves of the earth." The occasion of those persecutions arose not from their immorality, but from their having received peculiar heavenly gifts and blessings. Jesus, the Son of God, when in the world, had no other object but the good of mankind, but when he began to affirm that God was His Father, and He was one with His Father, and was doing His will, jealousy was stirred up, envy arose, He was called seditious, an enemy to mankind, and His life was sought and finally taken. His Twelve Apostles, without influence or learning, bore testimony of knowledge actually received, and of having authority to baptize both priests and people, rich and poor, bond and free, with a promise of the gift of the Holy Ghost. But what was the result? How were they received? Were they accounted good, peaceable men, and well spoken of? No! far from it; most all people spoke against them, and no doubt considered them wicked, designing men, for they immediately set about whipping, stoning, imprisoning and killing them. Their own brethren, the Jews, who were best acquainted with them, were the most industriously engaged in this business. Ministers of the Jewish laws, those educated for the purpose and who made it their daily employment to expound and teach the people the word of God delivered by the holy Prophets, were generally the foremost and most bitter in these crusades against Jesus Christ, the Apostles and the Saints. Had those persons who professed to understand the Scriptures and to whom the people looked for proper explanations, been honest and virtuous men, and used a righteous influence with the people, thousands, in room of rejecting Jesus Christ and His Apostles, would have received their testimony. So, in reference to ourselves, had the ministers and clergy come to us like the good Jethro to Israel, with kind sympathy in their bosoms, and shown us that friendship which one religious class of people ought always to manifest for another, or had they used even a moral influence in our favor, the evils and cruelties heaped upon us by our enemies would have been much lessened, and those persons, like Jethro, would have been spoken of with praise and honor to the latest ages of posterity. But, alas! few instances of this kind can be recorded. It is with pleasure, however, that we here mention that in times of deep distress, brought upon the Saints by these persecutions, when large public meetings were called in various parts of the United States by virtuous and honorable citizens of the country, to express their abhorrence and detestation of those crimes and cruelties, those professing themselves ministers of the Gospel, in some instances, came forward at those meetings and discountenanced the persecutions of the Saints. Such acts of nobleness, independence of mind and human sympathy will not be forgotten. The relation of these scenes of persecution is not offered as direct evidence of the truth of our religion; but it is a plain evidence of the corruption of any people who persecute or look silently on without raising their voice or influence in behalf of the persecuted. The evidence of the authenticity of our religion is to be found in the fact of our possessing the fruits of the ancient Gospel, the gifts and blessings promised the true believers; and if found in possession of these blessings, that is a sufficient explanation of the cause of those horrid persecutions. Having been driven from Missouri, they then located in Illinois, in the spring of 1839, as mentioned in the memorial. Here they built up a beautiful city, called Nauvoo; obtained from the Legislature of the State a city charter; organized several literary institutions; established a printing press; commenced another Temple; built a number of magnificent public edifices; opened hundreds and thousands of large and extensive plantations in the surrounding country; and sent forth hundreds of Elders as missionaries into different parts of the world. Many began to indulge the fond hope of having here found an asylum of peace; and being no more troubled with their enemies, would be enabled to sit peaceably under the shade of their vine and fig tree, and enjoy the fruit of their labors. It was not long, however, before things transpired of a nature to convince them this anxiously looked for period had not yet arrived. Their enemies in Missouri, not satisfied with the cruelties and murders they had committed in driving them from the State, continued their molestations. Not receiving any check from the authorities of the country, they became emboldened in their aggressions. They soon found plenty of corrupt and abandoned characters in the State of Illinois willing to co-operate with them in stirring up jealousy and raising excitement among the people, in order more effectually to execute their murderous designs. Believing that the continuance and prosperity of the Saints were dependent on the existence of their Prophet, Joseph Smith, they set about concocting schemes for his destruction. By resorting to false accusations and perjury, they procured a State warrant for his apprehension, and also that of his brother Hyrum. Aware that their diabolical schemes would be frustrated if the prisoners had a legal trial, they succeeded in lodging them in Carthage jail; a place where the Governor of the State pledged himself they should be protected, and secure from mobs and violence; but in every respect it was only suitable for the accomplishment of their bloody deeds. On the 27th of June, 1844, while Joseph and Hyrum were in this situation, awaiting their trial on the following day, their enemies determined to execute their designs. About 5 o'clock p. m., of that day, an armed mob, painted black, of from one hundred and fifty to two hundred persons, rushed from the surrounding woods, drove away the sentinels guarding the prison, and poured through the door and windows a torrent of lead _that laid the brothers low in the arms of death! Then fell two worthy men_! Everlasting honor and immortality is their portion, and their names henceforth are classified with martyrs for truth! When this sad event occurred, two of the Twelve Apostles, John Taylor and Willard Richards, were with them in prison, as visitors. The former received four balls in his body, the other escaped unharmed. These men live to tell the bloody tragedy which has sealed disgrace upon their country. A few months previous to this murder, Joseph, in giving instructions to the Twelve in relation to the building up of Zion, preparatory to the coming of the Son of God, informed them that _his work was finished on the earth_, and from that time the responsibility of carrying the Gospel to every nation devolved upon them; and, as he bid farewell to some friends, on leaving for Carthage, he said: "_I am going like a lamb to the slaughter_; but I am calm as a summer's morning; I have a conscience void of offence towards God, and towards all men; I shall die innocent, and it shall yet be said of me--_he was murdered in cold blood_." An intimate acquaintance with those men from the early rise of the Church to their martyrdom, justifies the writer in bearing this testimony that _he knows_ they were virtuous, honorable and righteous men--men whom God loved, and whom all good men would have respected, loved and honored had they known their true character. Contrary to the hopes and expectations of their enemies, the Saints continued to build their Temple, and attend to their ordinary labors. Petition after petition was presented to government for redress of their grievances; but a deaf ear was turned to their supplications. Their enemies, finding that no persecution nor even the martyrdom of their Prophet could destroy their union, then determined to drive them from their city; at last, persecution became so grievous and insufferable that the Saints were forced to leave their houses in the depth of winter, and wander in the western wilderness. In the beginning of February, 1846, President Brigham Young, the Twelve Apostles, with their wives and families, and thousands of others, left the city of Nauvoo, traveling in a westerly direction, as they were guided by the Spirit of God. By reason of being exposed to the inclemency of the weather, and having only the thin covering of tents and wagons to protect them from its fury, many who had previously suffered from persecution could endure no longer, and fell asleep in death. Having journeyed two hundred miles, they encamped and made a temporary settlement, called Garden Grove; forty miles in advance of this they made another, called Mount Pisgah; one hundred and fifty miles beyond this, they made a third settlement at Council Bluffs. While here resting from the fatigue of journeying, many were overtaken with sickness, which was the result of former severe privations. In the midst of their troubles, at a time when every man was required more than ever to watch over and protect his helpless wife and family from the hordes of savage Indians and wild beasts of the forest, with which they were surrounded, a message was received from the President of the United States, requesting five hundred men to enter the army and march against the Mexicans. This demand, though strange and heartrending, was complied with; five hundred men were thus taken from the camps of the Saints, leaving behind them fathers, mothers, wives and children in the midst of afflictions, many of whom were dwelling in miserable log huts, tents, and wagons, with scarcely the common necessaries of life. A few months after their departure, their enemies still burning with rage, and finding the body of the Saints beyond their reach, made an attack on those remaining in Nauvoo, an account of which we extract from a general epistle of the Twelve, December 23, 1847: In September, 1846, an infuriated mob, clad in all the horrors of war, fell on the Saints who had still remained in Nauvoo for want of means to remove; murdered some, and drove the remainder across the Mississippi into Iowa, where, destitute of houses, tents, food, clothing or money, they received temporary assistance from some benevolent souls in Quincy, St. Louis, and other places, whose names will ever be remembered with gratitude. But at that period the Saints were obliged to scatter to the north, south, east and west, wherever they could find shelter and procure employment. And, hard as it is to write it, it must ever remain a truth on the page of history, that while the flower of Israel's camp was sustaining the wings of the American eagle, by their influence and arms, in a foreign country, their brothers, sisters, fathers, mothers and children were driven by mob violence from a free and independent State, of the same national republic, and were compelled to flee from the fire, the sword, the musket and the cannon's mouth as from the demon of death. * * * Their property in Hancock County, Illinois, was little or no better than confiscated; many of their houses were burned by the mob, and they were obliged to leave most of those that remained without sale; and those who bargained sold almost for a song; for the influence of their enemies was to cause such a diminution in the value of property, that from a handsome estate was seldom realized enough to remove the family comfortably away; and thousands have since been wandering to and fro, destitute, afflicted and distressed for the common necessaries of life, or unable to endure have sickened and died by hundreds; while the Temple of the Lord is left solitary in the midst of our enemies; an enduring monument of the diligence and integrity of the Saints. While the Saints were passing through those scenes of persecutions, sufferings and deep affliction, many glorious manifestations of divine approbation were given them, which we should have been happy here to record, did our limits and the nature of the work admit. The Saints in the wilderness continued their journeying as circumstances would allow; having to cut their way through woods and valleys, over rivers and mountains, a distance of fourteen hundred miles. At length, on the 21st of July, 1847, the pioneers discovered a beautiful valley beyond the "Pass" of the great Rocky Mountains, being a portion of the Great Basin of Upper California, near the southern shore of the Great Salt Lake. On the 24th the President and first company entered this their present home; other companies, year after year, continue their emigration to this point. Here Israel will remain till the indignation of an offended God is poured out upon the nations. Here will peace and happiness dwell, while nation is at war with nation, and kingdom against kingdom; and here the people of "many nations shall come and say, come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths; for the law shall go forth of Zion, and the word of the Lord from Jerusalem." Micah iv: 2. Though persecution, poverty, sickness and trials of every description have come upon this people, they have stood the fiery trial, and given evidence to all men, to angels and to God, of their faith, virtue and fidelity. Now the Church of the living God, far beyond the reach of mobs and strife, in her hiding place, shall grow like a tree planted by rivers of waters, till "she looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners." Cant. vi: 10. As we have had to describe scenes of sorrow and suffering, harrowing to the feelings of the virtuous, we feel happy, indeed, that we can now direct the reader to the present favorable situation of the Saints. The following extract we take from the same general epistle: We are at peace with all nations, with all kingdoms, with all powers, with all governments, with all authorities under the whole heavens, except the kingdom and power of darkness, which are from beneath, and are ready to stretch forth our arms to the four quarters of the globe, extending salvation to every honest soul; for our mission in the Gospel of Jesus Christ is from sea to sea, and from the rivers to the ends of the earth; and the blessing of the Lord is upon us; and when every other arm shall fail, the power of the Almighty will be manifest in our behalf; for we ask nothing but what is right, we want nothing but what is right, and God has said that our strength shall be equal to our day; and we invite all presidents, and emperors, and kings, and princes, and nobles, and governors, and rulers, and judges, and all nations, kindreds, tongues and people under the whole heaven, to come and help us to build a house to the name of the God of Jacob, a place of peace, a city of rest, a habitation for the oppressed of every clime, even for those that love their neighbor as they do themselves, and who are willing to do as they would be done unto; and this we are determined to do, and we will do, God being our helper; and we will help every one that will help to sustain good and wholesome laws for the protection of virtue, and the punishment of vice. The kingdom which we are establishing, is not of this world; but it is the kingdom of the great God. It is the fruit of righteousness, of peace, of salvation to every soul that will receive it, from Adam down to his latest posterity. Our good will is towards all men, and we desire their salvation in time and in eternity; and we will do them good so far as God will give us the power and men will permit us the privilege, and we will harm no man; but if men will rise up against the power of the Almighty to overthrow His cause, let them know assuredly that they are running on the bosses of Jehovah's buckler, and as God lives they will be overthrown. Come, then, ye Saints; come, then, ye honorable men of the earth; come, then, ye wise, ye learned, ye rich, ye noble, according to the riches, and wisdom, and knowledge of the great Jehovah, from all nations, and kindreds, and kingdoms, and tongues, and people, and dialects, on the face of the whole earth, and join the standard of Emanuel, and help us to build up the Kingdom of God, and establish the principles of truth, life and salvation, and you shall receive your reward among the sanctified, when the Lord Jesus Christ cometh to make up His jewels; and no power on earth or in hell can prevail against you. * * * Come, then, ye Saints of Latter-day, and all ye great and small, wise and foolish, rich and poor, noble and ignoble, exalted and persecuted, rulers and ruled of the earth, who love virtue and hate vice, and help us to do this work, which the Lord hath required at our hands, and inasmuch as the glory of the latter house shall exceed that of the former, your reward shall be an hundredfold, and your rest shall be glorious. Our universal motto is, "_Peace with God, and good will to all men_." The following we extract from a private letter written in the Valley respecting their peace and prosperity: All is stillness. No elections, no police reports, no murders, no wars in our little world. How quiet, how still, how peaceful, how happy, how free from excitement we live. Our old firelocks have not been rubbed up, or our swords unsheathed because of any alarm. No policeman, or watchmen of any kind have been on duty to guard us from external or internal danger. The drum has beat, to be sure, but it was mingled with merry-making, or its martial sound was rather to remind us that war had once been known among the nations, than to arouse us to tread the martial and measured step of those who muster for the war, or march to the battle field. Oh, what a life we live! It is the dream of the poets actually fulfilled in real life. Here we can cultivate the mind, renew the spirits, invigorate the body, cheer the heart, and ennoble the soul of man. Here we can cultivate every science and every art calculated to enlarge the mind, accommodate the body, or polish or adorn our race. And here we can receive and extend that pure intelligence which is unmingled with the jargon of mystic Babylon, and which will fit a man, after a long life of health and usefulness, to enjoy the mansions of bliss, and the society of those who are purified in the blood of the Lamb. Here no prisoners groan in solitary cells; no chains or fetters bind the limbs of man; no slave exists to tremble, toil and sweat for nought, or fear and crouch full low to please his fellow man. Here all are free to do right, and are warned, and chastened and corrected if caught in doing wrong. Here, too, we are all rich--there is no real poverty; all men have access to the soil, the pasture, the timber, the water power, and all the elements of wealth, without money or price. In this peaceful country many thousand Saints have already assembled. They have laid out a city called "Great Salt Lake City." In addition to their private dwellings, they have raised several elegant and magnificent public buildings. Many mills are in operation, and factories are also in course of erection. Public institutions for education have been established; one of these the State Legislature has endowed with an annual sum of five thousand dollars for the term of twenty years. Having come "up through great tribulation," they are not forgetful in their prosperity of their brethren who are still in adversity, scattered among the nations. Accordingly they have established a "Perpetual Emigrating Fund," for the emigration of the poor. Many thousand dollars have already been donated for this purpose. As the gathering of Israel from every nation has been decreed by the Lord, this fund has been so arranged as to be increased to millions, by which the poor and virtuous among men can be assisted, and with perfect assurance lift up their heads and rejoice, for the hour of their deliverance is nigh! In the same valley, and others adjacent, they are establishing other cities; while the country around is appropriated to farming purposes. And thus "the wilderness, and the solitary place shall be glad for them; and the desert shall rejoice and blossom as the rose." Every thing necessary to their comfort and refinement will continue to flow with the tide of emigration. The wisdom and ingenuity of the industrious will soon enable the sons and daughters of God to be arrayed with the workmanship of their own hands. Four hundred miles south of the Great Salt Lake City an extensive settlement is being made. Likewise one on the borders of the Pacific Ocean, near to the port of San Diego. They have also organized a State government, called the "State of Deseret," and have now their claims for admission into the Federal union before the Congress of the United States. That the reader may understand how this people are viewed by the public at large, we subjoin the following extract from an American newspaper: We wish to call the reader's attention to the new and most extraordinary condition of the Saints. Several thousand of them have found a resting place in the most remarkable spot on the North American continent. Since the children of Israel wandered through the wilderness, or the Crusaders rushed on Palestine, there has been nothing so historically singular as the emigration and recent settlement of the Saints. Thousands of them came from the Manchesters and Sheffields of England to join other thousands congregated from western New York and New England--boasted descendants of the Pilgrim Fathers--together, to establish a colony in the west. Having a Temple amid the churches and schools of Lake County, Ohio, and driven from it by popular opinion, they build the Nauvoo of Illinois. It becomes a great town; twenty thousand people flock to it. They are again assaulted by popular persecution; their Prophet murdered; their town depopulated; and, finally, their Temple burned. Does all this persecution to which they have been subjected destroy them? Not at all. Seven thousand are now settled in flourishing circumstances on the plateau summit of the North American continent. Thousands more are about to join them from Iowa, and thousands more are coming from Wales. The spectacle is most singular, and this is one of the singular episodes of the great drama of this age. The spot on which the Saints are now settled is geographically one of the most interesting in the western world.--_Cincinnati Atlas_. In concluding this brief history of the temporal situation of the Saints, we feel peculiar pleasure in being able to leave them in such prosperous circumstances. The wisdom, cunning and powers of men have been exerted to stay the progress of truth and destroy the union of the Saints, but their efforts have only been a melancholy exhibition of their own folly and wickedness, and produced the opposite of their intention. By this practical lesson may all people learn that the purposes of God cannot be overthrown. Now "the Lord shall comfort Zion, He will comfort her waste places, and He will make her wilderness like Eden and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving and the voice of melody." Isaiah li: 3. For He hath said: "Arise, shine, for thy light is come, and the glory of the Lord is risen upon thee; for, behold, the darkness shall cover the earth, and gross darkness the people; but the Lord shall rise upon thee, and His glory shall be seen upon thee, and the Gentiles shall come to thy light, and kings to the brightness of thy rising." lx: 1--3. As we have traced the history of the body of the Church, we will now very briefly glance at the labors of the Elders during the same period. We have already observed that those whom God called to publish His Gospel, were not the mighty of the earth--according to the wisdom and learning of the world; but they were honest and pure in heart. Men who "counted all things but loss for the excellency of the knowledge of Christ;" and to spread abroad this knowledge they made every possible sacrifice. They willingly set aside every worldly interest, the comforts of home and friends, and went forth preaching every where they had opportunity. Whithersoever they went, the Lord confirmed their testimony by His Spirit; thereby thousands were led to forsake their false and discordant religions and become obedient unto the Gospel. By repenting of their sins at the command of God, and being baptized by His servants, who had received a delegation of authority from heaven, they received the remission of their sins and the gift of the Holy Ghost, which enabled them to know for themselves it was the work of God. As the Lord does not hire but commands men to do His work, He required them to go forth without purse and scrip, and try the world. In accomplishing this work, great indeed were the privations they had to endure. Though many received their message with joy, and gladly obeyed its requirements, many opposed and persecuted. Those "whose craft was in danger," were most bitter in their opposition; but all their efforts to stop the progress of truth only accelerated its speed. "So mightily grew the word of God, and prevailed," that in a few years churches were established in the principal towns and cities of the United States and in the Canadas. In the year 1837, a few of the Twelve Apostles, and other Elders, in obedience to the command of God, left their native land to introduce the Gospel in Great Britain. At first a few meeting houses were opened for their use; but shortly afterwards, all were shut against them; nevertheless they persevered, and the Lord crowned their labors with success. As it was in America, so in England, some rejoiced in the restoration of the ancient Gospel, while others mocked, derided and persecuted. Since its introduction, it has spread into every county in England and Wales; and through Scotland, Ireland and the islands of the British Channel. Churches are established in the principal towns and cities, and in many of the surrounding villages of those countries, so that at present there are between forty and fifty thousand Saints in Her Britannic Majesty's dominions. Favorable accounts have also been received of the spread of truth in France, Denmark, Australia and the East Indies. In the islands of the Pacific Ocean, three thousand souls have been turned from their idolatrous and superstitious worship, and become obedient to the light of the Gospel of our Lord Jesus Christ. While this unparalleled work has been performed, the Twelve have ever been foremost in introducing the Gospel in foreign lands; bearing the burden and heat of the day; and while the Saints are comfortably situated in the Valley, in the enjoyment of the blessings of heaven and earth, they are far from their families, traveling on both continents. Wherever they have gone the word has been established in power, and in the Holy Ghost, and in much assurance; and through faith and supplication the sick and afflicted have been restored, the lame have been made to walk, the deaf to hear, the dumb to speak and the blind to see. The knowledge of these things is possessed by the Saints, as they are of frequent occurrence. For bearing testimony of them they have suffered the persecution we have related; and while it ever remains a witness against the wicked, it is an imperishable monument of the worthiness of God's people to inherit that crown of life which fadeth not away, eternal in the heavens. While the word has been so extensively preached, it has also been widely published by the press. Many thousand copies of the Book of Mormon and Book of Doctrine and Covenants have been published in America and Great Britain. Besides those standard works, many other lesser works of great importance have also been published, and many thousand copies of pamphlets and replies to objectors in both countries. During the residence of the Saints in Ohio and Missouri, they issued two periodicals, called the _Messenger and Advocate_, and _Evening and Morning Star_. In Illinois they had other two periodicals, called the _Times and Seasons_, and _Nauvoo Neighbor_. In the cities of New York and Philadelphia, where large and influential churches were established, they published two others, called _The Prophet_, and _Gospel Reflector_. Those papers and periodicals obtained extensive circulation, through which the word of God was strenuously advocated. In 1840, a periodical entitled _The Latter-day Saints' Millennial Star_, was commenced in England, and is now published at Liverpool, having obtained a weekly circulation of upwards of twenty-three thousand copies. In Wales they have established a publication called _Zion's Trumpet_. On the western frontier of the United States, there is a large newspaper published, called the _Frontier Guardian_. Those papers are conducted by the Elders with great ability, and much good has been effected through their instrumentality. Thus, in the short space of twenty years, a work has been accomplished without a parallel in the world's history. A work which has been tested on every side; it has been the object of misrepresentation in every part of the world; it has been opposed by the most talented theologians; it has overcome difficulties the most appalling; it has passed through trials the most fiery, and, like gold issuing from the furnace, has shone brighter and brighter; and while it has surmounted every obstacle, it has not only shown that "truth is mighty and will prevail," but has also shown that it has been sustained by One whose arm is omnipotent, and whose word shall be fulfilled and work accomplished though earth and hell oppose. CHAPTER XXIII. Explanatory note.--Lorenzo writes to Elder Hyde.--Brightness of natural scenery.--Spiritual darkness.--A courageous minister.--Inscription attached to his portrait.--Hymn.--Drudgery.--Expression of gratitude.--A dream.--First Native ordained to preach.--Ordains Elders Woodard and Stenhouse to the High Priesthood.--The former to preside in Italy, the latter in Switzerland.--A Magnificent view.--Reflections. It will be understood by the following letter that Brother Lorenzo was on his way to England. He had left Elder Woodard in charge of the mission in Italy. This he was under the necessity of doing, in order to superintend the translation and publication of the Book of Mormon in the Italian language. During the progress of this very important work, whenever opportunities presented in which he could, with propriety, absent himself from the translating room and the press, he traveled among the churches, attending Conferences and visiting the Saints in England, Scotland, Ireland and Wales. This explains the reason why communications were subsequently addressed to him from Italy and Switzerland. Turin, Italy, 25TH January, 1851. _Dear President Hyde_: After a residence of seven months in Italy, I am about to bid it farewell for a season. If the attractions of physical nature could command all of my attention, I might long linger to gaze upon these realms of loveliness. One might travel far over the earth before he finds a fairer clime. Here man dwells beneath an almost cloudless sky. The sun rarely hides his face in summer or winter; and when, at eventide, his golden glories fade behind the western hills, the silver stars shed a serene lustre over the blue vault of immensity. But the remembrance of the moral scenery amid which I have been moving will be more imperishably engraven on my spirit than all the brightness of the firmament, or the verdure of prairies enameled with ten thousand flowers. Amid the loveliness of nature, I found the soul of man like a wilderness. From the palace of the king to the lone cottage on the mountains, all was shrouded in spiritual darkness. Protestant and Papist looked upon each other as outcasts from the hopes of eternity, but regarded themselves as the favorites of heaven. And thus they had done from time immemorial. The changing, ephemeral sectarianism of England and America, is in many respects unlike the sturdy superstition of this country. Here, Protestantism is not the offspring of boasted modern reformation; but may fairly dispute with Rome as to which is the oldest in apostasy. Every man holds a creed which has been transmitted from sire to son for a thousand years, whether he be Protestant or Catholic; and often he will lay his hand on his heart, and swear by the faith of his forefathers, that he will live and die as they have lived and died. The Protestants from a very small minority. They have been harrassed for centuries by fierce attacks from powerful armies of Catholics. But after sanguinary persecutions, they have revived as the corn, and grown as the vine. Once, their last remnant was driven to Switzerland; but a courageous minister, assuming a military character, led them back, victoriously to their native valleys. The portrait of this hero bears the following inscription: I preach and fight--I have a double commission, and these two contests occupy my soul. Zion is now to be rebuilt, and the sword is needed as well as the trowel. The English government has several times interfered in their behalf, and large donations have been sent to them from various Protestant countries. Many a tribute of admiration has been paid them by men of ability from the leading sects of Protestantism, till their church has been flattered into immeasurable self-importance. The following hymn expresses the feelings engendered by their romantic situation: For the strength of the hills we bless Thee, Our God, our fathers' God: Thou hast made Thy children mighty By the touch of the mountain sod. Thou hast fixed our ark of refuge, Where the spoiler's foot ne'er trod; For the strength of the hills we bless Thee, Our God, our fathers' God. We are watchers of a beacon, Whose light must never die: We are guardians of an altar, 'Midst the silence of the sky. The rocks yield founts of courage, Struck forth as by Thy rod; For the strength of the hills we bless Thee, Our God, our fathers' God. For the dark, resounding caverns, Where Thy still, small voice is heard-- For the strong, tall pine of the forests, That by Thy breath is stirred; For the storm, on whose free pinions Thy Spirit walks abroad; For the strength of the hills we bless Thee, Our God, our fathers' God. * * * * * For the shadow of Thy presence 'Round our camp of rock outspread; For the stern defiles of battle, Bearing record of our dead: For the snows and for the torrents, For the free heart's burial sod: For the strength of the hills we bless Thee, Our God, our fathers' God. Their self-esteem, combined with deep ignorance, present a formidable barrier to the progress of the Gospel. They have had so little intercourse with other parts of the earth--so little knowledge of anything beyond their own scenes of pastoral life, that it is difficult for them to contemplate the great principles of temporal and eternal salvation. One long round of almost unremitting toil is the portion of both sexes. The woman who is venerable with gray hairs is seen laden with wood, or heavy baskets of manure, while traveling the rugged paths of the mountains. No drudgery here but must be shared by the delicate female frame. I have traveled far over the earth, from the confines of the torrid zone to the regions of eternal snow, but never before beheld a people with so many physical and mental derangements. But the hour of their deliverance draws nigh. The constitution of this kingdom affords no guarantee that we shall ever enjoy the same religious privileges as our brethren in England and other countries. A merciful Providence has hitherto preserved us from being entangled in the meshes of the law. A bookseller told me, the other day, that he was not allowed to sell a Bible. No work is permitted to be published that attacks the principles of Catholicism. I look with wonder upon the road in which the Lord has led me since I came to this land. From the first day I trod the Italian soil, there has been a chain of circumstances, which has not sprung by chance, but from the wise arrangements of Him who ruleth in the kingdoms of men. I thank my Heavenly Father that I was restrained from any attempt to hurry the great work with which I was entrusted. All the jealous policy of Italy has been hushed into repose by the comparative silence of our operations; and at the same time, no principle has been compromised--no concession has been made, but, from day to day, we have been constantly engaged, forming some new acquaintances, or breaking down some ancient barrier of prejudice. Such moderation was not agreeable to me as a man, but I look forward to the day when the stability and grandeur of our building will be an ample reward for those months of labor which may not have been attended with anything extraordinary in the eyes of those who judge merely by the external appearance of the moment. Here I may relate a dream, which, though simple in itself, presented a theme for meditation under our peculiar circumstances. I thought I was in company with some friends, descending a gentle slope of beautiful green, till we came to the bank of a large body of water. Here were two skiffs; and as I embarked in one, my friends followed in the other. We moved slowly over this widespreading bay, without wind or any exertion on our part. As we were on a fishing excursion, we were delighted with seeing large and beautiful fish on the surface of the water, all around, to a great distance. We saw many persons spreading their nets and lines, but they all seemed to be stationary, whereas we were in continual motion. While passing one of them, I discovered that a fish had got upon my hook, and I thought that it might perhaps disturb this man's feelings to have it caught, as it were, out of his hands, nevertheless, we moved along, and came to the shore. I then drew in my line, and was not a little surprised and mortified at the smallness of my prize. I thought it very strange, that among such a multitude of noble, superior looking fish, I should have made so small a haul. But all my disappointment vanished when I discovered that its qualities were of a very extraordinary character. While encircled by many persons of noble bearing and considerable intelligence, a prospect seemed opening for the employment of some among them, in the work of the ministry. But the Lord judgeth not as man judgeth. The first native in these valleys that I ordained to preach the Gospel, was one who swayed no extensive influence, and boasted no great natural abilities; but he sought the Lord with fasting and prayer; and the Spirit rested upon him mightily, showing him in the dreams of night, the glorious reality of the work with which he had become associated. Feeling it wisdom to send Elder Stenhouse to Switzerland, and to leave Elder Woodard in Italy, and knowing the formidable character of the difficulties with which they must struggle, I resolved to bestow upon them such blessings as they required in the discharge of their important duties; and as there is power, knowledge and wisdom in the High Priesthood of God, I felt it to be in accordance with the mind of the Spirit that they should be called to that office. We have here no Temple--no building made by human hands, but the mountains tower around us--far above all the edifices which Protestants and Papists use in this country. On Sunday, the twenty-fourth of November, we ascended one of these eminences which seem to occupy a position between earth and sky, and which, on a former occasion, we had named "Mount Brigham." During our tedious ascent, the sun shone forth in all its brightness; but in such parts as were shaded, we found snow on the ground, and many a craggy peak and rocky summit on every side, were white with the snowy fleeces of winter. Having reached the place we sought, we gazed with rapture on the enchanting scenes of surrounding nature. Before us was a plain so vast that it seemed as if immensity had become visible. All was level in this ocean of space, and yet no sameness appeared on its fertile bosom. Here towns and cities were environed by the resources from which their inhabitants had been fed for ages. Ancient and far-famed Italy, the scene of our mission, was spread out like a vision before our enchanted eyes. Light and shade produced their effect in that magnificent picture, in a surprising degree; for while the clouds flung their shadows on one part, another was illuminated with the most brilliant sunlight as far as the eye could reach. But there was one hallowed reflection which threw all around a brighter lustre than the noontide firmament: it was in that place, two months before, that we organized the Church of Jesus Christ in Italy. If we had stood upon a pavement of gold and diamonds, it would not have produced an impression like the imperishable remembrance of that sacred scene. Amid the sublime display of the Creator's works, we sung the praises of His eternal name, and implored those gifts which our circumstances required. I then ordained Elder Woodard a High Priest, and asked our Heavenly Father to give him wisdom and strength to watch over the Church in Italy, whatever might be the scenes through which it should have to pass; and that he might be enabled to extend the work which I had commenced. I also ordained Elder Stenhouse a High Priest, and prayed that his way might be opened in Switzerland for carrying forth the work of the Lord in that interesting country. In a few days afterwards, Elder Stenhouse proceeded on his mission. O Italy! Thou birthplace and burial ground of the proud Caesars--thou that swayed the sceptre of this mundane creation--land of literature and arts, and once the centre of the world's civilization. Who shall tell all the greatness which breathes in the story of thy past? And who, O who shall tell all the corruption which broods on thy bosom _now_? Land of flowers and fruitfulness of the vine--the olive and orange--all that blushes in beauty and charms with delicacy, is spread o'er thy green fields, or grows in thy empire garden; but thy children are deep in pollution, and spring like thorns and thistles amid thy floral scenes of endless enchantment. From the wave-swept shores of the Mediterranean to the base of the bleak Alpine region, thy sunny plains lie spread like a fairy realm. Here reposes the dust of millions that were mighty in ages gone by, and flooded the earth with the fame of their deeds. Here are the fields that have been crimsoned with the blood of royalty, and have become the grave of dynasties. Poets who sung the praise of nations, and princes that wielded the sceptre of power during many a crisis of the world's history, are laid low beneath the dust of thy fields and vineyards! But is there nought here save the tomb of the past? O, Italy! Hath an eternal winter followed the summer of thy fame, and frosted the flowers of thy genius, and clouded the sunbeams of thy glory? No: the future of thy story shall outshine the past, and thy children shall yet be more renowned than in the ages of old. Though the triple crown of earth's proudest apostate shed a tinsel splendor over thy boundless superstition, Truth shall yet be victorious amid thy Babylonish regions. Where triumphant warriors were stained with gore, and princes reigned in the pomp of tyranny, the sure, though tardy working of the Gospel, now weaves a fairer wreath, and will wear a brighter crown. I see around me many an eye which will one day glisten with delight at the tidings of eternal Truth--many a countenance which will adorn the assemblies of the living God. There is yet the blood of heaven's nobility within the hearts of many amid thy sons and daughters; and sooner will that blood stain the scaffold of martyrdom than dishonor the manly spirits with which it is connected. Geneva, 6th of February. I have reserved the closing of my letter till my arrival in Geneva. As I took my departure from Piedmont, much kindly feeling was manifested towards me. I beheld, with no small degree of satisfaction, the work of the Lord extending, and the lively efforts in operation for the spread of the principles of truth. You may form some idea of the difficulties which have beset my efforts to publish, when I tell you that "The Voice of Joseph" is now circulating in Italy with a woodcut of a Catholic nun, anchor, lamp and cross on the first page, and on the last Noah's ark, the dove and the olive. With this work, and "The Ancient Gospel Restored," in my trunk, pockets and hat, I crossed the Alps in the midst of a snow storm, scarcely knowing whether I was dead or alive. It is one thing to read of traveling over the backbone of Europe in the depth of winter, but doing it is quite different. Since my arrival in the far-famed city of Calvin, I have had several interviews with intelligent Swiss gentlemen, who have, through the efforts of Elder Stenhouse and the circulation of my works, become much interested, and promise fair to give a good investigation. In consequence of so much difficulty and vexation in getting out publications in Italy, I feel unwilling to draw many books from that quarter; therefore, I feel it my duty to make arrangements to get a second edition of both work published here. I am pleased with the prospect of establishing the Gospel in Geneva. I feel free and in a free atmosphere, and to prophesy good of Switzerland. Yours affectionately, Lorenzo Snow. To President Orson Hyde, Kanesville, Iowa Territory, North America. CHAPTER XXIV. Note by Editor.--Elder Woodard writes.--More Baptisms in Italy.--A singular scene.--A successful experiment.--Ten baptized.--Expressions from converts.--The _Millennial Star_ speaks.--Encouraging reports.--Letter from Elder Woodard.--Extract from Elder Stenhouse's letter.--Opposition re-acts.--Good results. It will be recollected that, although Italy was the headquarters and prominent point of Lorenzo's mission, it extended indefinitely to all countries and peoples wherever wisdom dictated and opportunity presented. While the work was going on in Italy, under the wise management of Elder Woodard, Elder Stenhouse was laboring under Lorenzo's direction in Switzerland. LaTour, Vallie De Luzerne, Piedmont, Italy, February 26, 1851. _Dear President Snow_: I am happy to inform you that the brethren and sisters in Italy are all well, and send their salutations to you, with the request that you will also salute the churches in England for them. On the twenty-fourth of February, two young men presented themselves for baptism. It rained and snowed amain, and the atmosphere was so dense that we could not see distinctly a little way ahead. But as we descended towards the Angrogua river, a singular scene was presented: the clouds were suddenly rent asunder, as if they had been a sheet of paper, and the side of Mount Brigham was visible, in a moment, from the top to the bottom. I exclaimed, "The veil over Italy has burst," and yet, at the instant, I knew not what I was saying. I stood paralyzed with the magnificent views which opened on every side; then with a prayer to Israel's God, we entered the stream. In the evening a congregation assembled, and I commenced preaching; but the devil entered into some who had been resisting the truth, and I saw that he had got a firm hold, and my words seemed to be wasted on the assembly, through the presence of such a deadening and defiling influence. I therefore stopped short, and sat down, after intimating that everybody might go where they liked. By this means I got rid of the chaff while the good grain remained. I then commenced preaching, and the power of God rested upon us. Many a tear rolled down those weather-beaten faces. The next day I baptized ten persons; they are not the rich and the noble, but you shall judge them by their own language, as they have each given me a line to send to their foreign brethren. As follows: 1. May we meet when the earth is renovated. 2. Pray for a young sister who wishes to grow in grace. 3. Absent in body, but united in spirit. 4. Hallelujah, for the Lord has remembered His people. 5. If we do not meet in these bodies, may we embrace each other in the resurrection. (This brother is sixty-two years old.) 6. In the midst of weakness I hope for strength. 7. Pray for a poor brother. 8. May we be crowned with glory when the world is judged. The other brothers and sisters send the following: We thank our Heavenly Father that we have begun to walk in the pathway of a new and endless life. One brother, who is a firm believer in the "Voice of Joseph," I have advanced as an Elder. Five months ago he was requested to take the office of Elder in the Waldensian Church. This he refused. Please address my letters as usual, but add "_Poste Restante_." I do not see an opening at present, but I believe the Lord will enable me to be independent of the hotel, and by that means I shall know more as to the true character of the inhabitants. Remember me to Sister Woodard, and all friends whom you see in your travels. All kinds of calumny and petty persecution are brought into use. The devil is not idle here, and sometimes he tells the truth. Yours in the new and everlasting covenant, Jabez Woodard. We now copy from the _Millennial Star_, under date of March 15, 1851, as follows: The French, Italian and Danish missions, we are happy to state, are each of them moving forward with a degree of prosperity which is truly cheering. Elders Taylor and L. Snow arrived in Liverpool from their fields of labor, last week, in good health and spirits. Elder Lorenzo Snow has published two pamphlets in Piedmont, Italy, which are being actively circulated by Elder Woodard in that vicinity, and by Elder Stenhouse in Switzerland. A spirit of inquiry is abroad to considerable extent. This mission has been attended with much care and solicitude. Many have felt that labors bestowed in that country would prove futile and unavailing--that doctrines of present revelation would not be able to obtain credence with that people. But Elder Snow is resolute in his purpose of establishing the Church of Jesus Christ in those countries, upon the most substantial basis--the rock of revelation. He is about to commence the translation and publication of the Book of Mormon in the Italian language immediately, with a view to push it on vigorously until its completion. Just in time for the present number of the _Star_, we are favored, by Elder Lorenzo Snow, with the following soul-stirring account of the work of the Lord in Italy, which will cause the heart-strings of every Saint to vibrate with celestial tones of praise and thanksgiving to Zion's God for His blessings to His people in Piedmont. "The veil over Italy has begun to burst--the Alpine hills have commenced to reverbate the tidings of salvation, the gift of the Holy Ghost, to those who have wandered long in darkness, and the sound of their cheering congratulations, in the new covenant of life, have reached our ears. They speak like Saints. Their bosoms already burn with love and fellowship towards their brethren in other lands. The aged who has nearly numbered his threescore years and ten, scarely expecting to meet his brethren generally, on earth, hopes to embrace them in the resurrection, not far off; indeed, the spirit of the Gospel seems to pervade their minds richly, as their salutations fully bespeak, which also witness the purity and faith of those who have sown this seed in their hearts." LETTER FROM ELDER JABEZ WOODARD. Italy, May 9TH, 1851. _Dear President Snow_: I am still alive and able to _climb_ mountains, if I cannot _move_ them. I have baptized one more since I wrote. This makes twenty-one members, exclusive of those who are non-resident, as Brother Toronto and yourself, and Brother Stenhouse. I have sent an Elder to baptize at Pignerol, and if he has done his duty, he has at least baptized one. I have ordained in all, two Elders, one Priest and one Teacher. I send these details in case you may require statistics for the Conference. We have had some thunderstorms lately. One that made the mountains re-echo the other night--I shall not soon forget. When the rain came through the roof and dashed in big drops upon my face as I lay in bed, I said to myself, "I am not so bad off now as the brethren who have slept under the hedge." I am indeed rejoiced to hear that Elder Kelsey has got such lads at work. I am looking forward to such days in Italy. You would have laughed the other day, to hear a dispute as to who I was. One said that I claimed an origin in the other world. Elder Malan, who was unknown to the parties, said, perhaps I was an angel. A gentleman, however, assured his friends that I was Joseph Smith. I came up at the end of the discussion and endeavored to explain the origin of my faith, and not the origin of myself, which I thought a little too difficult for the occasion. On Tuesday, the sixth of May, I descended with a Teacher from the mountains, above the chapel of St. Lorenzo. We rested for the night near the church of Angevagna. The next morning we pursued our journey till mid-day, when we arrived at the house of a brother. He had told his family and friends that we were coming, although I had not told any one that it was my intention to pass that way; but, said he, "The Lord made it known to me last night in my sleep." After prayer, and giving some teachings, we resumed our journey, and for three long hours we scarcely saw anything but the winding torrent and the barren mountains. We took lodgings for the night in a cottage which actually had glass in the windows. We accounted this a miracle, for it is nearly a month since I slept where there was a pane of glass. The next morning, May 8th, the snow fell abundantly in that elevated region, and I could not get warm till I got a small congregation and warmed myself with preaching. Two years ago, an avalanche fell here, and crushed a house where there were eight persons. The youngest, an infant of fourteen months, was unhurt; but the others were all killed. Another avalanche killed eleven persons, as they were returning from market. One night a minister, with his whole family, was killed in the same place. The wind blew his house over the precipice, and the dog was the only living thing that escaped. In this land of storms, I have commenced sowing the good seed. May the Lord give an increase, and to His name shall be the glory. Yours affectionately, Jabez Woodard. The following extracts are from a letter published in the _Millennial Star_, addressed to Elder F. D. Richards (who was at this time presiding over the British mission), written by Elder Stenhouse when on a visit in England, dated May 17, 1851: As the Italian mission, from the pen of my esteemed President, and the recent communications from Elder Woodard, is now before the public, I deem it superfluous to say one word more on that mission. My heart is filled with gratitude to my Heavenly Father for the great and manifold blessings which have followed the organization of His Kingdom in that country, through the wisdom of one of His chosen Twelve. During my sojourn in Switzerland, I have been principally in Geneva, or what is called in religious circles, "Protestant Rome." When it is remembered that in this city John Calvin and other celebrated sectarians spent the best of their lives, it will not be a matter of surprise if the doctrine of _new revelation_ be counted a strange thing. Since Elder Snow visited, and left his blessing on the place, investigation has increased day by day. His writings are spreading among all classes. I may say, with confidence, there is not a minister, Protestant, Catholic or Methodist of any shade or color in Geneva, but is more or less acquainted with "Mormonism" and Lorenzo Snow. A few days before I left, I had the satisfaction of listening to the expose of "Mormonism," by the Rev. Mr. Guers, a Methodist. I felt so truly thankful for his kindness that I could not refrain from testifying my gratitude by distributing among his congregation Elder Snow's "Ancient Gospel Restored," with a polite invitation to read still further on the same subject. At the close of this interesting meeting, another, more select, was held, when about thirty persons, including seven parsons, sat down to tea, that they might, over the social cup, discuss the best means _to prevent_ the spread of "Mormonism." Through this expose the eyes of my landlord were opened to behold the work of God. In a few days afterwards he sought baptism. The day I left Geneva, I ordained him to the holy office of an Elder. This brother speaks the French and German fluently. In the Swiss cantons, French, German and Italian are spoken. In the course of a little time, when Elders Taylor and Snow will have ushered into the world the Book of Mormon in those languages, I believe a great work will be done in Switzerland to the honor and glory of Israel's God. A German gentleman, who has been captivated with Elder Snow's writings, has promised to put them in German as soon as possible. In concluding, I cannot but express the deep obligations that I feel to President Snow for the paternal care which he has shown to myself and fellow laborers. CHAPTER XXV. Onward.--No bounds to Brother Snow's mission.--He looks towards India and shapes his plans.--Writes to F. D. Richards.--Expresses his views.--Brother Woodard writes from Italy.--Brother Stenhouse from Switzerland.--Lorenzo visits Wales.--Untimely plaudit.--A Bedlamite night encounter.--Ultimate fate of the hotel and its Landlord. On and still onward! Although Brother Snow felt that thus far, through the blessings of God and the assistance of the Saints in Europe, he had succeeded in his efforts beyond his most sanguine anticipations, he knew there was more to do. He realized that the brotherhood of human origin circumscribes all the nations of the earth; that the glad tidings of salvation must be proclaimed to all people; that to his present mission the Priesthood of God had set no bound, and where should he stop? Not on the continent of Europe. He fixes his far-reaching gaze on the idolatrous nations of the east, and with no common daring contemplates establishing a mission in India. Prompt to the idea, his plan is soon shaped to introduce the unadulterated doctrines of Jesus Christ on the Asiatic continent. But this cannot be accomplished without means, and from whence the means? His confidence in the overruling hand of God, and in the liberality and zeal of the Saints, was more to him than a bank investment, and, with no disposition to confer with impediments, he moved forward. The following letter, which I transcribe from the _Star_ of August 1, more fully explains the object he had in view: _President F. D. Richards_: I take the present opportunity to communicate through the _Star_ a few items of information to the Saints generally in reference to the progress of the Italian and Swiss missions, and other matters connected with the growing interests of Messiah's Kingdom. Elder Stenhouse, with his wife and little daughter, will leave here this week, to resume his labors in Switzerland. I have nearly completed the translation of "Divine Authority," and given Elder Stenhouse instructions to publish it immediately, together with the second edition of the "Voice of Joseph." We hope, ere long, to be able to issue a periodical from Geneva, adapted to our readers both in Switzerland and Italy. The mission in Italy still moves forward under the cautious, prudent, faithful and persevering labors and management of Elder Woodard. The two publications which I issued in Turin are now circulated quite extensively in the north of Italy. Elder Toronto has returned from Sicily, and is now laboring very successfully with Elder Woodard. Several intelligent and influential Italians have lately been ordained to the Priesthood, and are now engaged in propagating the principles of life and salvation. I am getting forward very well with the translation of the Book of Mormon. I shall commence with the printing shortly, and will soon be able to present it to the people of Italy in their own language. Lately my mind has been much impressed with the idea of introducing the Gospel to India. I have counseled with my brethren of the Twelve on the subject, and we all feel alike the importance of such a step, and the ultimate benefits to the Kingdom of God. Upon the Twelve devolves the responsibility of introducing the Gospel to the nations. As the time approaches when we anticipate the privilege of returning to the body of the Church, I feel reluctant indeed to suffer any favorable opportunity to pass for opening the door of the Gospel in India. Although the duties for Italy and Switzerland, and long absence from my family, press with weight upon me, I am nevertheless ready in the name of the Lord to take upon me this work also. I contemplate sending immediately around by sea to Calcutta one or two good and faithful Elders, and follow on myself as soon as I shall have completed the translation and publication of the Book of Mormon. I intend passing through by way of Switzerland and Italy, visiting the Saints in those countries, and promoting the interests of those missions in every way in my power. Circumstances seem to be working favorably. A short time since I met with a brother who had resided seven years in India, and is conversant with the native language, and will immediately enter upon the translation of some of my works, which I intend getting published there, together with the "Voice of Joseph," in English, soon after my arrival. Brethren who have plenty of means, and wish to employ them for the glory of God in the salvation of souls, I trust will not be backward in liberality; that while I willingly and freely sacrifice the pleasures and endearments of home and friends, they may be equally ready and willing to devote their means, and thus fulfil the Scriptures in making to themselves friends with the "mammon of unrighteousness." If any of the Saints have friends in that country, to whom the brethren may be introduced, let them send unsealed letters of recommendation, properly addressed, enclosed in an envelope addressed to me, at 35 Jewin Street, London. Yours affectionately, Lorenzo Snow. In order to keep the connection of the progress of the work in Italy and Switzerland, I extract from a letter published in the _Star_ from Elder Woodard, dated Italy, August 1, 1851, and copy one from Elder Stenhouse: _Dear Brother Snow_: A tract of forty-six pages has been issued against us in Switzerland, and a plentiful supply has arrived here. It contains the "Spaulding story" and nothing else except the common cant of sectarianism and some quotations from "The Voice of Joseph" and "The Only Way to be Saved," for which I am very thankful. I am happy to say that we now muster thirty-one members. I feel courage in the thought that you have taken the Presidency of the Indian Empire, and that if there be royal blood within my veins it will roll with renewed vigor through every fibre of my frame, that with stimulated energies I may carry out your counsel; and if I know what honor, and friendship, and gratitude require at my hands, you shall be in Italy at the same time you are in India, or elsewhere. I confess that when I found you had laid upon me the solemn charge to gather Israel from among these nations, I felt the weight of the office, and at the same time new courage and new patience. My eyes are not closed to the difficulties of the situation, but I know where my strength lies. I feel as if I must fast and pray for every one of these kingdoms separately; and I see that I must pass through many strange scenes, but by the help of the Lord I hope to overcome. I strive to acquire a knowledge of languages and customs, laws and regulations. If it were possible, I would wish to disburthen your mind of all future anxieties concerning this mission. I know by my own experience, something of what you must have felt since the moment you were named for the President of such a stupendous undertaking. What thoughts have oft crowded your mind from morning to midnight! What weariness by land and sea! And now a still loftier enterprise engages your attention, or at least, one which gives a wider sphere of action. But what can I say that will leave your mind at rest concerning Italy? Perhaps, now you are absent, it would ill become me to boast of my goodness, still I hope I advance a little. If ever a firm resolve has taken possession of my soul, it is now engraven there, and registered in heaven, that by the grace of God, I am determined to tread all things beneath my feet that would militate against the accomplishment of the glorious work in which I am engaged. Yes, I would like to conquer, but not for myself alone. I would render unto you that which is due from myself, and make thousands more to feel that which they owe. * * * * * * Elder Toronto joins with me in love to you and all the Saints. Yours affectionately, Jabez Woodard. CHEZ MONS. DUPRAZ, A LA SERVETTE, 429 GENEVE, August 26, 1851. _Dear President Snow_: Knowing your continued anxiety and interest over these nations, I take a few minutes before retiring to rest, to say how we have been and how we are. Since I wrote you, I paid a visit to Signor Reta, the translator--he was happy to see me--inquired after your health, and sent his compliments. I expect a visit from him in a day or two. I hope to make a more intimate acquaintance with him. I have had a violent cold, which confined me to bed two days. After being restored, Sister Stenhouse was taken badly, much the same as myself, but much worse. We are now, thank the Lord, better. In the midst of all, we have done our best. Elder Roulet brought an intelligent man to see us, who was connected with the Church where the lecture was delivered against us. We had several interesting conversations with him; at length, on Friday night last, I baptized him. Yesterday we held our Sunday meeting, at which he was confirmed. We prayed, read, talked and felt well. To-night he brought his daughter to have some conversation. She has gone home to reflect. To-day I have received a very interesting letter from the brother I baptized at Lausanne. He says his wife wants to be baptized, and several others feel interested in history of the Church, by reading our publications. I feel as if the Lord had commenced to work among the people. I get on with the language pretty well. I hope when you pass through, we will be thrilled with your own voice in this language. Accept our united love. As ever yours, very affectionately, T. B. H. Stenhouse. Now to Lorenzo's journal: In the autumn of 1851, I visited some of the Welsh conferences, having received a very kind invitation from Elder William Phillips, who then presided over that section. The visit afforded me inexpressible satisfaction--the Saints in their national characteristic, warmhearted friendship, kindness and hospitality, extended to me the warmest welcome; and also gave proof of the sincerity of their feelings of liberality by prompt, gratuitous assistance towards the interests of the great missionary work under my supervision. During my stay in Wales, I attended a number of very interesting meetings. On the evening of the fourth of November, I addressed a very large assembly, convened in a hall in Tredegar, in Monmouthshire. In the course of the meeting, Elder J. S. Davies arose, unanticipated by me, and read a poem composed by him, in which he alluded to my visit in Wales as an Apostle, as a very remarkable and wonderful event. I gave him full credit for his good motive and generous feelings, but at the same time felt not a little annoyed that he should have chosen such an unseasonable occasion--in the presence of a large congregation, nine-tenths of which were Gentiles, to read an article of that character. At the close of the meeting, President Phillips and myself were conducted to a hotel, where, after supper, we were shown to lodgings in an upper room. As we passed into the bedchamber, while closing the door, I noticed that, owing to some defect in the lock, it could not be fastened. We soon retired to rest, then about 11 o'clock; thinking ourselves safe from harm, we slept soundly, until probably about 2 o'clock a.m., I was suddenly awakened by a savage looking fellow standing close to my bedside, ordering me and my companion to leave our bed forthwith or suffer the consequences; at the same time using the most blasphemous language, and uttering the most hideous oaths imaginable, while fiendishly striking his huge fists in close proximity to my face. Two of his comrades, stout, fierce looking fellows, were standing by, evidently prepared for an encounter. Brother Phillips was soundly sleeping, and it was with some difficulty that I awakened him sufficiently to comprehend our situation. Of course, we could do but little towards defending ourselves against a trio of ruffians, desperately bent on mischief; and as we afterwards learned, had been hired to mob us, and that the landlord was secretly conniving with the actors in the hellish raid. In the contest, the light which one of them held, was by some means, suddenly extinguished, which caused an alarm, resulting in their retreat forthwith from the room; upon which I suggested to Elder Phillips that we immediately do our best to secure ourselves by barricading the door, for I felt assured the insurgents would make another attack. We placed a chair at the door, with the top directly under the knob of the door lock, and there I assumed the responsibility of holding it, while Brother Phillips performed the duty of pressing his large and stately person against the door. No sooner had these protective arrangements been completed, than the mobocrats, with considerable reinforcements, came rushing forward to renew the attack. They persistently endeavored to force the door open, but failing, they placed themselves against it, Sampson like, but, owing to the position of things inside, without avail; then, with a volley of oaths, they commenced pounding and kicking the door, and continued until the noise and uproar was so great that the landlord did not dare any longer to ignore the situation, and coming to our relief, he quelled the disturbance by requesting the ruffians to retire. Some years after the date of this occurrence, I was informed that the hotel in which the foregoing disgraceful scenes were enacted was being used as a common stable for the accommodation of horses; and that the landlord had been signally reduced to beggary, and was a vagabond upon the earth. CHAPTER XXVI. Address to the Saints.--Responsibility of those holding the Priesthood.--Eternal prospects.--The best policy in governing.--Priesthood to be honored.--By benefiting others we benefit ourselves.--Must pass through suffering.--Must be pure and humble.--Need patience.--Estimation of F. D. Richards.--His wise policy.--Progress of the mission.--Expression of gratitude.--The Editor speaks.--Lorenzo's courage and faithfulness. The following is an address of my brother, to the Saints in Great Britain, as he was about to leave England to return to his mission: _Beloved Saints_: A short sojourn in this land has served to bind more closely those feelings of interest which must ever be called into action during an intimate acquaintance with the Saints. As the period now approaches when, for other climes, I must bid adieu to the kindly smiling faces and warm hearts of the brethren in the British Isles, I can but express my deep and heartfelt wishes for the prosperity and continued progress of the work in this country, and the well-being and happiness of all those who have the privilege of co-operating in the great and glorious cause of spreading light and intelligence amongst the children of men. To my brethren in the Priesthood I beg to offer a few words of counsel, instruction and exhortation. Upon you rest high and sacred responsibilities, which relate not only to the salvation of this generation, but of many past generations, and many to come. The glorious ensign of Emanuel's Kingdom, once again established in the world, must be unfurled in every nation, kingdom, and empire: the voice of warning--the voice of the Bridegroom, "Prepare ye, prepare ye the way of the Lord," must be carried forth unto all people. You are the ones whom the Lord has chosen for this purpose, even the horn of Joseph, to "push the people together." Surely you cannot be too anxiously, nor too industriously engaged, seeking the best, the manner most useful to yourselves and mankind, to magnify your holy and sacred offices. It is the Priesthood that will give you character, renown, wisdom, power, and authority, and build you up here below among the children of men; and above, exalt you to peace and happiness, to thrones and dominions, even through countless eternities. This world, in its kingdoms and empires, possesses, in some small degree, glory and greatness, faintly shadowing forth what exists in regions above: but here, with these, are associated little happiness and little durability. The world we seek offers to its inhabitants unfading glory, immortal renown, and dominions of continued increase, where families grow into nations, nations into generations, generations into worlds, worlds into universes: this is _the path_ of the Priesthood--_the path_ of the Holy Ones. Well did the Apostle say, "Eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive the things that God hath prepared for them that love Him, but God hath revealed them unto us by His Spirit, for the Spirit searcheth all things, yea, even the deep things of God." Authoritative rule is not the proper code by which to govern Saints, but rather seek to rule in the spirit of humility, wisdom and goodness, teaching not so much by theory as by practice. Though one teach with the eloquence of an angel, one's good acts and good examples, constantly manifesting whole-heartedness for the interests of the people, teach much more effectively, if not more eloquently. Very few indeed have enough moral courage to be strictly honest, faithful, virtuous and honorable in all positions--those few will hold the Priesthood and receive its fulness, but no others. Purity, virtue, fidelity, and godliness must be sought ambitiously, or the crown cannot be worn. Those principles must be incorporated with ourselves--woven into our constitutions--becoming a part of us, making us a centre, a fountain of truth, of equity, justice, and mercy, of all that is good and great: that from us may proceed the light, the life, the power, and the law to direct, to govern and assist to save a wandering world--acting as the sons of God, for and in behalf of our Father in heaven. We expect, in the resurrection, to exercise the powers of our Priesthood--we can exercise them only in proportion as we secure its righteousness and perfection. These qualifications can be had only as they are sought and obtained; so that in the morning of the resurrection we will possess those acquisitions only which we secure in this world! Godliness cannot be conferred, but must be acquired--a fact of which the religious world seem strangely and lamentably unconscious. Seek to benefit others, and others will seek to benefit you--he that would be great, let him be good, studying the interests of the whole--becoming the servant of all, whereby he will secure to himself much of the wisdom and power of God, and the love, esteem and veneration of His people. The Elders must become persons of the highest responsibility. The happiness of people, nations, and of generations, will depend upon the right and faithful exercise of the powers of their offices. If, in a lower sphere of action, they fail to be trustworthy, who will depend upon them in the higher? In view of the vast responsibilities to be placed upon men in this high calling, they are in a measure left to themselves, to act upon their agencies. If they pass onward to the close of this probation, without being overthrown by evil powers, keeping their spirits pure, and, through the power of the Holy Ghost, educate themselves in those qualifications essential to such exaltations, in due time God will elevate them to those positions. In all your acts and conduct, ever have the consciousness that you are now preparing and making yourselves a life to be continued through eternities. Act upon no principle that you would be ashamed or unwilling to act upon in heaven--employ no means in the attainment of an object that an enlightened conscience disapproves. When feelings and passions excite you to action, let principles pure, honorable and virtuous govern you. We are the children of God, begotten in His likeness; therefore, brethren, "Let the same mind be in you which was also in Christ Jesus, who, being in the form of God, thought it not robbery to be equal with God." The children of God were introduced into this world, "not willingly subject to vanity," pains and sorrows. but to do the will of the Father, and obtain a glory, a heavenly inheritance, to become one with God. "And he that hath this hope in him, purifieth himself even as God is pure." We are here that we may be educated in a school of suffering and trials, which school was necessary for Jesus, our elder Brother, who, the Scriptures tell us, "was made perfect through suffering." It is necessary that we suffer in all things, that we may be qualified and worthy to rule, and govern all things, even as our Father in heaven, and His eldest Son, Jesus. God has revealed to us the mystery which all the world seek after, but fail of obtaining because of pride, wickedness and the power of Satan darkening their minds, viz: the path of salvation and the happiness of our being. And now, where is the man among you, having once burst the vail and gazed upon the purity, the might, majesty and dominion of a perfected man, in celestial glory, will not cheerfully resign mortal life--suffer most excruciating tortures--let limb be torn from limb, sooner than resign or dishonor his Priesthood. In truth did the Savior utter this parable: "The Kingdom of Heaven is like unto a merchantman seeking goodly pearls, and having found one of great price, went and sold all he had to buy it." "And again, like unto a man finding a treasure in a field, sold all he had and purchased that field." The glory revealed to our view, and which we seek, is tangible--it can be felt, seen and heard; but its length, its breadth, its majesty, peace, joy and happiness, surpass all understanding: tongue cannot express it--language fails to portray the vastness of its extent. To the Saints I would affectionately add: Your prospects, in every respect, are the most encouraging. The Lord, who fails not in His promises, has undertaken your deliverance, spiritual and temporal, and you are witnesses of the accomplishment of the first. Your fetters of superstition and priestcraft have burst asunder--the false and dark mantle of tradition has been rent--you have been shown the Mother of Harlots, and her daughters, in all their characteristic ignorance, folly and filthiness, and have hearkened to and obeyed the voice, "Come out of her my people, that ye be not partakers of her sins, that ye receive not of her plagues." Your hearts, your thoughts and feelings are no longer associated with those Babylonish schemes which bind thought and reason, making it blasphemy for man to dare speak of the nobility of his birth and the true being of his Father in heaven. You feel that you are delivered and restored to reason, and to yourselves, under the government of but one law--that which makes you free, even the law of glorious Truth--the word and will of God, by whom we all are begotten children of one great Parent; yea, in this that we are made free, will we lift up the voice and make melody with thanksgiving to our God, that He has listened to the cries of His people, and sent forth His messengers with the fulness of the Gospel, to redeem and save, and glorify His elect--make them kings and priests unto God, in heaven and over earth, that thereby He might bring to pass, in due time, His good will and purposes respecting all the families of mankind. As the Lord has made you spiritually free, herein you have assurance, also, of your temporal deliverance. However great may be your poverty, how stupendous your difficulties, it matters little, the word has gone forth in your favor, and no opposing arm can stay its course. Zion must be established, her lands inhabited, her cities built, her Temples reared, and her sons become mighty; that she may rise "fair as the moon, clear as the sun, and terrible as an army with banners." And all nations shall fear and tremble, and stand afar off in the day of her majesty. "But you have need of patience, that after you have done the will of God, you may receive the promise," a caution which should not be forgotten. Many of you may have severe trials, that your faith may become more perfect, your confidence be increased, and your knowledge of the powers of heaven be augmented; and this before your redemption takes place. If a stormy cloud sweep over the horizon of your course in this land, as in America--if the cup of bitter sorrow be presented and you be compelled to partake--if Satan is let loose among you, with all his seductive powers and cunning craftiness--if the strong arm of persecution is raised against you, then, in that hour lift up your heads and rejoice that you are accounted worthy to suffer with Jesus, the Saints and Prophets of old; and know that the period of your redemption approaches. I feel, my brethren and sisters, to exhort you with heartfelt expression. Be of good cheer--be not disheartened, for surely the day rapidly approaches when your tears shall be dried, your hearts comforted, and you shall reap the products of your labors--sit under your fig tree and in the shade of your vine unmolested, and no more feel the hand of tyranny. You shall possess the riches and fat of the land, gold and silver, fields and vineyards, flocks and herds, houses and palaces; your sons shall grow up as plants of renown, your daughters as polished stones, that you may boast yourselves in all the glory of the Gentiles. And unto you, verily, shall the Scripture be fulfilled, "_Seek first the Kingdom of Heaven and its righteousness, and all these things shall be added_." Be honest, be virtuous, be honorable, be meek and lowly, courageous and bold. Cultivate simplicity, be like the Lord: hold to the truth through fire and sword--torture and death. Act honorably towards all men, for they are our brethren--a part of the family of God, but are ignorant and blind, having forgotten their God and their covenants with Him in eternity. I feel to express, in the highest terms, my sanction and approbation of F. D. Richards' presidency of the British Isles. The wise, prudent, and proper spirit and manner in which he has conducted the editorial department merits the warmest meed of praise. The many interesting and useful publications he has issued, together with the enlarged and much improved edition of the hymns used by the Saints, in addition to his other labors, furnish a true testimony of his indefatigable zeal and enterprising spirit. The deep interest he has taken in forwarding our foreign missions, has secured to him not only the warmest thanks and feelings of gratitude from us on whom is laid the heavy burdens and responsibilities of those missions, but from thousands and tens of thousands whose deliverance from sectarian bondage is now being effected in all those extended fields of our foreign labors. In the arrangement of conferences, much wisdom has been displayed in selecting good and faithful men to preside over them--men who will do well for the Saints generally, thereby lightening and relieving the anxieties and responsibilities of the Presidency as far as possible. My long acquaintance with President Richards gives me the most unqualified confidence in his wisdom, excellence of heart and mind, and entire devotion to the work and service of the Lord, and faithfulness in his honorable position. His counselors I know to be wise men, and men of God, and as such I recommend them to the confidence and esteem of the brethren. Respecting the progress of those missions I have undertaken, the prospect in the future, and the field of labor I have assigned to the various Elders, it may be gratifying to the Saints to have the following particulars, that their faith and prayers in behalf of them may ever be kept in lively exercise. Elder Willis, whom I have appointed to take charge of the Calcutta mission, is supposed to have about reached his destination. Elder Findlay, late President of the Hull Conference, is now on his way to the Bombay mission. Elder Obray, late President of Sheerness, whom I have appointed to Malta, is now prepared, and will soon set sail for that island. Elder Stenhouse presides in Switzerland, and Elder Woodard in Italy. The translation of the Book of Mormon into Italian is about completed, parts are in the hands of the printer, and will be ready for circulation in about two months. Having set in operation those missions, I turn my thoughts to the far distant fields of labor I contemplate shortly undertaking--a mission requiring all my energies--extending over nations, continents, islands, seas, oceans and empires--encountering the freezing Alps, the burning sun of the torrid zone, the dangers of the trackless waters, the pestilential cholera, the miasma of various climes, together with all the casualties of sea and land which must be encountered. To aid and assist me in this enterprise, deeply do I feel to call upon Israel's God, and for the prayers of my brethren, for support and agency. To the service of the Lord I have devoted my life. My _all_ has been placed upon the altar of sacrifice, that I may honor Him--do His will acceptably, and spread the principles of life among the children of men. When I reflect upon the past, and trace the hand of the Lord marvelously opening my way, and prospering me in everything relative to these missions, beyond my highest expectations, I feel doubly encouraged to press forward to the future; language indeed fails to express the deep gratitude of my heart for His blessings. Those brethren and sisters whose liberality of soul and interest for the work of God have been particularly manifested in these missions, to them I feel to say, May the blessing of the Most High be poured out to them with equal liberality, and when in after years they shall hear the sweet sound of thousands of those nations shouting the praises of the Almighty for the light of revelation, then will their hearts also rejoice in the glad consciousness that they had taken part in bringing to pass this glorious redemption. I take my departure from here to Switzerland, thence to Italy, to Malta, to Bombay, and from there to Calcutta; and shall probably, after completing these missions, accomplish the circumnavigation of the globe, by returning home by way of San Francisco, San Diego and our newly established settlements in the valleys of California. Need I say how deeply I feel in all matters respecting my own missions? Notwithstanding, this does not prevent me taking the most lively interest in the welfare of the numerous conferences of the Saints with whom I have formed an acquaintance during my labors in the British Isles. To those, and all in the bond of the Spirit, I would, with warmest feelings, subscribe myself their brother in the New and Everlasting Covenant, Lorenzo Snow. Our missionary has now before him a very extensive field in which to operate. What a vast weight of responsibilities rest upon him--what a multitude linked together for him to shoulder! Never was there a more extensive mission projected, and few men, if any, have lived that were better calculated to carry it into effect. With a mind that comprehended the condition of the millions of human beings, members of the great brotherhood of mankind, and a sympathy which reaches out to their most important needs--a soul wholly devoted to the great work of salvation and exaltation of the generations past, present and to come; and, above all, knowing that the Almighty had called him to the work, his courage is commensurate to the situation, and he never falters. CHAPTER XXVII. Editor's reflections.--Lorenzo writes to President Richards.--Completed Translation of the Book of Mormon.--Visits Paris.--Pleasure of meeting Saints.--Condition of the people.--Goes to Geneva.--Degradation of woman.--Meets Elder Stenhouse.--Interesting meetings.--At Lausanne.--Professor Reta.--Benefit of Elder Taylor's French publications. There are many passages in human life, wherein, by close and careful observation and reflection--silently watching the results of the course and doings of others, we may learn by their experience. There are many others which can only be learned by individual, personal acquaintance. When contemplating the life of my brother as a missionary abroad in stranger lands, unacquainted with the manners and customs of the people, and ignorant of their languages and dialects, with the responsibility of the salvation of souls to whom he is sent resting upon him, in connection with the fulness of the Gospel of the Son of God committed unto him, it seems that he has to do with some of the realities of life, of which no one can form a just conception except in the school of experience. It would seem that the most indifferent reader must feel an interest in these gigantic movements of my brother--this broad platform for missionary work--a parallel of which is not to be found on record, either ancient or modern. An all-absorbing devotion to the cause he was seeking to promote must have possessed the soul and inspired the mind of Lorenzo in generating this broad missionary platform, and a corresponding self-abnegation must have reigned supremely over all selfish, personal considerations. Let it be remembered that at this time he had a home with all its endearments, in the midst of the Saints of God gathered in the Great American Desert, in the midst of the Rocky Mountains of the West; and in that home a loving family, where he knew that the little one ones were lisping his name, and daily missing their loving father's knee; but with him all was laid on the altar for the interest of the Kingdom of God and the salvation of the souls of men. Paris, January 6, 1852. _Dear President Richards_: After a very boisterous and stormy passage over the Channel, with its usual unpleasant accompaniments, I am quietly and agreeably cloistered with Elder Bolton, together with a number of interesting and intelligent Saints, and begin to think that my homeward journey of some twenty-five or thirty thousand miles is now commenced. Before leaving London, I had completed the translation of the Book of Mormon, and got the printing forward to the last hundred pages. Elder Joseph Richards, whom I appointed to a mission to Calcutta, to assist Elder Willis, left London a few days before my departure. I repose much confidence in this brother, as one who will magnify his calling and do much towards establishing the Gospel in that country. I find it much more pleasant now coming to Paris than formerly. When passing through a year and a half since, here were no Saints to bid me welcome; on arriving the other day, I found many, a circumstance you can well imagine causing no small degree of rejoicing. I found Brother Bolton quite an invalid; he is now much better. When the interests of his mission will admit of a short absence, I dare say that a visit to the cheerful, warm-hearted Saints of Old England would replenish his spirits, and not be in any way a disadvantage. The Church here does not boast of a multitude of subjects, but it may truthfully be said to embrace the good, the virtuous and intelligent. Elder Taylor may comfort his heart with the assurance of having laid a lasting foundation for the spread of the Gospel in the French dominions, though no sea room is left at present; in fact, I know of no place the Gospel has been carried, where the difficulties are more perplexing and discouraging. However, the time will come when the Gospel will take permanent effect in France. I am much pleased with the acquaintance I have formed with the Saints here; I feel that they will accomplish great good. I think Elder Bolton intends making another application to the Government for the privilege of preaching the Gospel with equal liberty with other denominations--a course which I much approve. I need not speak of the political condition of the country, it is well known to all who read the English papers. In passing over the country, and searching the mind of the Spirit in reference to its inhabitants, my heart is pained in contemplating the dark, dreary and bloody fate and scourge that await this nation. The life's blood of many people is scarcely wiped from the streets, the groans of the dying hardly ceased, the flowing tears of the widow and orphans are still seen. As you look around and view the troubled mien--the dark and stormy brows of thousands--behold the significant signs, notice the low whispering and stealthy conversations, and hear of the sudden and mysterious changes that are constantly taking place through the various channels of political power, you are forced to feel that again must be renewed scenes of alarm, of sorrow, of grief and of blood! Would "the powers that be" but permit the message of life to go forth freely among the inhabitants, there would be hope that the cup of bitterness might, for a season, be turned away. I now have my passport "vise," and have just secured my place in the _diligence_ for Switzerland. Good bye; you shall hear from me again as I get a little further advanced in the path of my orbit. May the Lord bless you with all that is good to fill your heart with rejoicing, and may the same blessing descend upon all the faithful Saints. Geneva, February 7. Bidding adieu to the brethren in Paris, on the morning of the 27th of January, I stepped into a _diligence,_ and was soon on my way to Switzerland. The country over which I passed the first two hundred miles seemed, though in the midst of winter, to wear the appearance of an American spring. France is _un beau pays_; one could scarcely wish to live in a more delightful climate, or a more beautiful and charming country. Everywhere people were seen in pasture and ploughed fields, meadows and vineyards, busily occupied preparing for approaching spring. What appeared a dark spot in this otherwise beautiful scenery, was the number of poor women slavishly engaged in manual labor, and exposed to all the hardships of out-door occupations. Small towns and villages dotted the face of the country, the foundations of which appeared in almost every instance to be that of some religious Catholic edifice. It would seem that in building these towns the churches were first erected, then private dwellings piled around, one after another, as the inhabitants arrived. As we approached Switzerland, the country was more and more broken, till we began to wind up and descend down the rugged, snow-covered steeps of the Jura. About midnight of the 28th I reached Geneva, where I had the happiness of meeting Elder Stenhouse, whom I found with several of the Swiss Saints waiting to welcome my arrival. I accompanied Elder Stenhouse to his lodgings, where I had the gratification of sitting down to an excellent supper, prepared by Sister Stenhouse with an eye single to the probable condition of my appetite at the completion of a fatiguing journey over the mountains. The following evening we had a very interesting meeting with the Saints, at which several strangers were present. Elder Stenhouse addressed the meeting in French with great fluency, and several brethren gave their testimony relative to their knowledge of the work of the Lord, and their joy and consolation in the principles of salvation. In moving the work forward here, much the same course has to be adopted as at our commencement in London, _i. e_., by forming acquaintances through one to another, and persuading one here and another there to attend our re-unions. The people feel that they have had so many new and false coins passed among them, that it is of little use to search for or anticipate anything that is genuine; nevertheless, patience and perseverance will, in time, overcome all these difficulties, and the power of truth will triumph through the length and breadth of Switzerland, unto the redemption of the wise and virtuous. Our little family of Saints here now numbers twenty. Having no acquaintance with the language, and being a stranger to the manners and customs of the people, and having no friend to introduce him to the favor and confidence of any one, Elder Stenhouse, as can readily be imagined, has had to encounter difficulties insurmountable to any but those who have the most perfect consciousness of the truth and life-giving power and spirit of the cause in which they are engaged. Through the blessing of the Lord these difficulties are being fast overcome, and I have great confidence that the work will now roll on with accelerated speed. The Saints are full of life and energy, and embrace every opportunity to make known the doctrines of our Church; several of them are persons of education and influence in society. I expect that much good will shortly result from their united labors and testimonies. After having passed a few days very agreeably and profitably at Geneva, I left, accompanied by Brother and Sister Stenhouse, to visit the Saints in the Canton de Vaud. We were favored with beautiful weather, which made our steamboat excursion on the the clear lake of Geneva very agreeable. Switzerland has a world-wide fame for beautiful scenery; though the winter season is not the most favorable for landscape varieties, we were much pleased with the general beauty of the country. The many fine villas and chateaux, surrounded with gardens and vineyards, that besprinkle the gently rising banks on one side of the lake, formed a beautiful contrast with Mont Blanc and the lofty, snow-capped mountains on the other. Though the works, wonders and beauties of nature prompted our minds to contemplation, and raised their springs of gratitude to the good and wise Preserver of all, yet there was a still higher theme for contemplation, a still greater incentive to gratitude--the work of the Lord. We arrived at Lausanne, an ancient town romantically situated upon the banks of this beautiful lake, and spent a few days very pleasantly with the Saints, the fruits of Elder Stenhouse's labors. We held meetings every night during our stay, and enjoyed much of the Spirit and power of the Lord. Since my arrival here I have had a pleasant visit from Professor Reta, an Italian gentleman of literary talent and celebrity, who has published some important works in the Italian language, as well as having edited several of the first journals in Italy. I presented him the four hundred pages of the Book of Mormon that I had with me, which he pronounced "a correct and admirable translation, and in a very appropriate style of language." I acknowledge with pleasure the benefits we are deriving from Elder Taylor's French publications, which, together with my own, we endeavor to circulate as widely as possible. My visit here has been a great blessing to me, and I humbly trust it will result in lasting and important benefit to the interests of the work generally. In a few days I leave for Italy. The gigantic Alps lie in my route, rearing their snow-capped heads high amid the clouds; I trust, however, they will prove no positive barrier, as passing over them last January in a severe snow storm has given me some experience and confidence in encountering such formidable obstacles. Brother Stenhouse joins me in kind love to yourself and your brother Samuel. Yours very affectionately, Lorenzo Snow. CHAPTER XXVIII. Editor's note.--Lorenzo writes.--Leaves Geneva.--Over the hills.--Over the Alps.--A heavy snow storm.--Only two passengers in the coach.--Ten horses barely sufficient.--"Houses of Recovery" erected by the government for lost travelers.--Reaches Turin.--Meets Elders Woodard and Toronto.--Interesting "re-union."--Visions.--Healings.--Condition of Italy.--Brother Woodard's course commendable.--The Waldenses. With all due respect to whatever romantic enthusiasm a lively imagination may clothe "over the Alps" in the dead of winter, it certainly must be anything but a pleasure trip to those who encounter it. To say nothing of the thrilling aspect and the hazardous adventure, the sudden transition from the heat of summer to the depth of winter is calculated to produce a telling effect on the constitution of the traveler. This my brother experienced for several subsequent years. Italy, February 18, 1852. _Dear President Richards_: Bidding farewell to Brother and Sister Stenhouse and the Swiss Saints, I left Geneva on the 9th inst. by _malle poste_, and commenced winding my way over a rough, hilly and mountainous country that formed a strange contrast with the beautiful, undulating _pays_ of southern France. As we approached the towering Alps, there came a heavy snow storm, which made our journey very gloomy, dreary and altogether disagreeable. About six o'clock in the evening of the following day, we commenced the ascent of Mount Cenis, and reached its cloudy summit, six thousand seven hundred feet in height, at one o'clock the next morning. Though but one passenger beside myself saw proper to venture over the mountain, it was found that ten horses were barely sufficient to carry us forward through the drifting snow, which had fallen to nearly the depth of four feet since the last post had passed, a circumstance that rendered it very dangerous making our way up the narrow road and short turnings. One stumble or the least unlucky toss of our vehicle would, at very many points of our path, have plunged us a thousand feet down rocky precipices. It may be noticed to the credit of the government that "houses of recovery" are now erected in the dangerous portion of this route, for the preservation and benefit of travelers that may lose their way or be caught in a storm, and their progress hindered by the drifting snows. In going the distance of a half mile, six or eight of these benevolent buildings may be seen. We descended the mountain with much more ease to our horses, and more comfort to ourselves; and I felt thankful that my passage over these rocky steeps was completed, and hoped it might never be my lot to cross them a third time at night in the winter season; but regarding these matters, we need seek to exercise no anxiety, inasmuch as over them we hold no control. On reaching Turin, I had the happiness of meeting Elders Woodard and Toronto, and the day following of paying a visit to the Saints in Angrogna. I could see and feel that the brethren here had all been baptized into the same Spirit. At a very interesting "re-union," one sister said, "Mr. Snow, it is the first time I see you with my bodily eyes, but the Lord gave me a manifestation a few weeks ago, in which I saw you as plain as I see you now." Another bore testimony of an open vision which she had a short time before. A brother also testified of several cases of healing which had occurred in his own family. I feel to commend the course pursued by Elder Woodard, whose operations have been directed by wisdom and prudence. Here a branch of the Church has been raised up under circumstances which would have paralyzed the efforts of any one not in possession of the most unshaken confidence in the power of the Lord. We published books at the risk of coming in collision with the government. The Catholic priests called on the ministers of state to prevent their sale; but in spite of every obstacle, we have disposed of nearly all we printed. We are not permitted to preach in public, and at every step find ourselves far off from the religious liberty enjoyed in England. But Italy is not silent under the shackles of spiritual despotism. Many noble sentiments, and liberal ideas, have been spread through the country by the speeches of honest-hearted men in Parliament, who have called loudly for religious freedom, and we trust they will not always call in vain. The mission, up to this time, has been necessarily carried on in a narrow sphere, but more favorable openings now seem to present themselves, and the Book of Mormon will lend its powerful aid in building up the Church. After many anxieties with regard to that work, it was no small pleasure to find it welcomed by the Saints in Italy as a heavenly treasure, and the translation so highly approved. Nor can I express the delight which I experienced in gazing upon Mount Brigham, on whose rocky brow we had organized _La Chiesa di Gesu Christo dei Santi degli Ultimi Gioni, in Italia_. The Waldenses were the first to receive the Gospel, but by the press and the exertions of the Elders, it will be rolled forth beyond their mountain regions. At this season they are surrounded with snow from three to six feet deep, and in many instances all communication is cut off between the villages. Our labors in such countries will be eminently blessed when we can have persons in the Priesthood who are not under the same disadvantages and liabilities as foreign Elders, and such are rising up here. Elder John D. Malan, president of the branch, is a man of God, and having labored faithfully under the counsel of Elder Woodard, I think it wisdom that he should take charge of the work here, while Elder Woodard opens the mission in the seaport of Nice. Italian states are well known as being the most hostile upon earth to the introduction of religious truth, but as their subjects are in constant communication with many countries that are washed by the Mediterranean, they will have facilities for hearing the Gospel as we come into connection with their maritime relations; and being acquainted with all the languages around that central sea, the thousands of Italians who perform business upon its waters will furnish some faithful men to speed on the Kingdom of God, through the south and east of Europe. At Nice we shall be able to keep up connection with the Waldenses on one hand and the Maltese on the other. Malta will be an important field of labor, not only for Italy, but also for Greece, where, according to ancient tradition, a branch of the House of Israel long remained. The Turkish and Russian empires may also be reached through the same medium; and I hope to see the day when the countries I have named will all be cut up into conferences of Latter-day Saints. Brother Obray will join his labors with those of Brother Woodard, for both Nice and Malta, and for the extension of the mission into other parts of Italy. As soon as circumstances permit, I shall be moving forward to other realms, and from whence my next communication will proceed, I cannot say; perhaps from Malta, or the crumbling monuments of ruined Egypt, or the burning climes of India. Praying that the Lord may always be with you, granting you His richest favors, I remain, as ever, yours affectionately, Lorenzo Snow. CHAPTER XXIX. Editor's Remarks.--Lorenzo writes from Malta.--Naples.--Across the Mediterranean.--Detention.--Disappointed.--Makes virtue of necessity.--Samuel succeeds his brother.--Lorenzo explains cause of detention.--Revised edition of the "Voice of Joseph."--Prospects in Malta.--Michael and Lucifer represented.--In Gibraltar.--Good news from India.--Extracts.--Elder Willis writes.--One hundred and eighty-nine members.--Ordained two Elders.--More Baptisms. There are tidal waves in the undulating stream of human events, which, although they may not be obstacles to anticipated results, frequently prove barriers to the fulfilment of human expectations. One of these swept suddenly over my brother's pathway. Having set his face in the direction and while vigorously urging his steps toward the far east, suddenly his course was changed; and, although his interest in the East was not diminished, duty pointed in the opposite direction, and the vista to the far West, the home of the Saints, the gathering place of Israel, opened brightly before him, and he moved forward. Malta, March 10TH, 1852. _Dear Franklin_: On mature consideration, while at Genoa, it seemed wisdom that Elder Woodard should accompany me to Malta, for which place we took passage, on the twentieth of February, on board the French steamer Telemaque. The following day we arrived at Leghorn, and proceeding thence passed the island of Elba, where Napoleon resided before his last return to France. On reaching Civitta Vecchia in the Papal States, in consequence of a severe storm, we were detained twenty-four hours. Our next port was Naples, one of the largest cities of Italy, and the seat of the Neapolitan government, containing about three hundred and sixty thousand inhabitants. Its celebrity may be judged from the old proverb, "See Naples and die." Upon entering the bay, the ever smoking brow of Mount Vesuvius is seen on the right like a demon watching for the destined hour when again he can pour forth desolation upon the surrounding country. Leaving Naples on the morning of the twenty-fourth, we made our way, amid roaring winds and dashing waves, towards Sicily; but the following morning, as we approached the harbor of Messina, a beautiful calm had succeeded--the air was that of genial Spring, and the gently sloping hills around the city were mantled with richest verdure. Passing these straits, we steered across the Mediterranean, and on the twenty-sixth reached the island of Malta. On arriving here, and calling on Mr. Holton, the agent for the Oriental Steam Company, I found myself obliged to remain some weeks longer than I had expected, in consequence of one of their steamers, on the Red Sea, breaking down, three days out from Suez, and being compelled to return all her passengers, who were remaining at port waiting the next month's boat, which would be so much crowded, having to take in those arriving from Southampton, that no more could be received under any consideration whatever. Though at present disappointed in being able to move forward, I feel that much good will result from the manner in which the Lord may direct the employment of the time now at my command, as I am surrounded by an interesting people, and in a most important field of labor, where a great work may be accomplished, extending to adjacent nations. What will be precisely our mode of operation, as yet, we scarcely have had time to determine, but shall endeavor to do as prudence and wisdom may dictate, on becoming more acquainted with the characteristic features of our position. This is decidedly a Catholic country, to which belong all the peculiar prejudices that anywhere appertain to that denomination, heightened by the presence of the religious disunion which always shows Protestantism to much disadvantage whenever and wherever it makes its appearance. Malta and two adjacent islands rise up amid the blue waters of the Mediterranean farther distant from the main land than any other upon the bosom of this inland sea. The British forces took them from the French in 1800, and great additions have since been made to their fortifications. The population amounts to about one hundred and twenty-four thousand, embracing English, French, Italians, Greeks, Germans, Turks, Moors, Spaniards, etc. The lion and unicorn wave the banner of freedom over this little realm of Catholicism, proposing liberty of speech and of press, in consideration of which we are seeking a place for public services, and making arrangements with a respectable printing establishment for publishing such works as we shall judge most suitable. I have sent for Elder Obray to come immediately, and bring a good supply of books and pamphlets. The organization of a branch of our Church here would loosen the spiritual fetters of many nations, as the Maltese, in their commercial relations, are spread along the shores of Europe, Asia and Africa. Nearly all speak the Italian, and at the same time, by the peculiarities of their native dialect, they make themselves easily understood by those using the Arabic and Syriac, which are exceedingly difficult for most other Europeans. Five newspapers are published in Italian, two in English, and two others both in English and Italian. Malta furnishes many objects of interest to the antiquarian and the lovers of the curious. Among the number may be noticed a small bay, where St. Paul was shipwrecked when on his way to Rome, as related in the Acts of the Apostles. There is also an extensive building, formerly occupied by the Inquisition, and rings and hooks still remain in the walls underground, where the unhappy victims were confined who fell into the power of that fearful tribunal. In the Church of the Inquisition is a magnificent picture, in which Martin Luther is represented in hell, surrounded with flames, agonizing in fiery torments. Whether the artist, when taking the picture, was on the spot, we are not informed. At one corner of a street, in stone figures, may be seen Lucifer, writhing under a severe flagellation by Michael, who, with his feet placed triumphantly upon the neck, seems highly pleased with the effects going on through the powerful blows administered with his Herculean club. Many other striking spectacles could be mentioned, but doubtless they would partake more of the ludicrous than the instructive. I am now awaiting intelligence from Switzerland, Bombay and Calcutta, upon the receipt of which, if I find anything of particular interest or importance, I will notice hereafter. Yours affectionately, Lorenzo Snow. Samuel Richards succeeded his brother Franklin D. in the Presidency of the British Isles, hence Brother Snow's next letter is addressed as follows: Malta, May 1, 1852. _Dear Brother Samuel_: Supposing that your brother Franklin has taken his farewell of Albion's shores, and is now upon the briny deep, returning home to the Saints, allow me to do myself the pleasure of addressing to you my communication, and that through the _Star_ the Saints generally of the British conferences may have some knowledge of our circumstances and prospects. My hindrances in London with the translation and publication of the Book of Mormon, and several weeks of unavoidable detention in this place, allowed me so little time to spend in India, and reach home in time to meet the wishes of the First Presidency, as expressed in their last epistle; in view also of the various duties and labors that surrounding circumstances have unexpectedly pressed upon my attention, I have judged it wisdom, for the present, to limit the sphere of my ministerial labors, and employ the brief time at my disposal in that way which, through the blessing of the Lord, I trust will tend to the interests of my eastern mission, and much more to the advantage of other fields of labor, and more to the advancement of the cause generally among these nations. I am sorry to disappoint the brethren in India, but trust I shall be able to visit them at some period not long distant, when more time at my command will enable me to compensate them for their disappointment and doubly benefit the interests of the work in those lands. In view of carrying forward with efficiency those missions that have come under my direction, and to open the road to the introduction of the Gospel into these Catholic countries bordering upon the Mediterranean, we are arranging all our publications, in respect to kind, matter, quality and language. Our printer, who expresses much interest in the prosperity of our cause, has just made arrangements to order from England an apparatus for stereotyping, and we hope by this means and other opportunities, ere long to supply economically from this point, as a central book depot, Italy, Spain, Switzerland, Bombay and Calcutta. We have published another edition of "The Voice of Joseph," which is revised from the Italian, and commenced to send it abroad among the people, hoping much good may result from its instrumentality. Also an edition of the "Ancient Gospel Restored" (originally entitled "The Only Way to be Saved"), in French, and another in Italian. This little work is now published, and in a few days will be circulating here in four different languages. The Elders in Bombay and Calcutta will be supplied with publications from here, immediately upon learning their address; also a little more acquaintance with the ins and outs between this and Italy, and we can supply Elders Malan and the Saints in Piedmont, also the Saints in Switzerland. People are now constantly making calls to inquire concerning this "strange religion." A few evenings since we had at one time, at our private lodgings, gentlemen from eight different nations, having come from various parts of the city to hold conversation concerning our doctrines; among the number were those from Poland and Greece, who are now reading our works with peculiar interest. Two intelligent and enterprising young men, the first fruits of our ministry upon this island, will ably assist in moving forward the cause in which we are engaged; one of them we have ordained an Elder--he speaks several languages fluently. Since our arrival, the slanderous reports of the United States "Judges," from Great Salt Lake City, through the medium of the French and English newspapers, obtain lively circulation, losing nothing by importation. Yet they serve us some good purpose by awakening curiosity, and sending many visitors, whereby we have increased opportunities of announcing our principles. Elder Woodard, as soon as his services can be dispensed with here, will return to the assistance of Elder Malan, in Italy, leaving the work in this place in charge of Elder Obray. My European mission, on my departure from these countries, will be under the superintendence of Elders Stenhouse, Woodard and Obray; the Indian mission will be left with Elders Findlay, Willis and Joseph Richards. These brethren will keep up correspondence with the Presidency in Liverpool, from whom they will receive, from time to time, that instruction and counsel as shall tend to promote our Master's cause under their directions. The English and Italian languages are much spoken in Gibraltar as well as the Spanish, and we are anxious to see the work of the Lord beginning to spread its truths, if possible, through the Spanish dominions; and feel to do all in our power to effect so desirable an object. We cannot help but believe that the Lord has some good people in that place, that will hearken to His voice, and become instruments in carrying the Gospel to their countrymen. In a few days I shall have completed my arrangements here, and shall then take my departure for that country, and spend what little time I can spare, with a view of making an opening, as wisdom may direct. If a wise, energetic, faithful and experienced Elder, being well approved by yourself, who wishes to engage in that which will redound to the honor and glory of God, and the salvation of souls, will come to Gibraltar, he shall be supplied with appropriate publications from here; and while there I will do for him what lies in my power, and make such arrangements in laying a foundation for his advancement in the work, as my time and opportunities shall permit. If another Elder can be looked up for India, to aid Elder Findlay at Bombay, I believe I will then have done with my requests upon England, at least till my return from California. It is not our expectation to convert all these Catholic nations, but we can hardly expect any better or more favorable time to furnish them an opportunity for life and salvation; and we feel that there are a few among them who will appreciate the sacrifices we make in their behalf; and, giving heed to the call, will come forth fulfilling the words of the holy Prophets, that a remnant shall come to Zion, gathered "from every nation, kindred, tongue and people." We expect, also, on our part, in order to accomplish this work, much patience, faith, diligence, perseverance and long-suffering will necessarily be exercised. In the cities, both in America and in England, in which thousands ultimately received the Gospel, in several instances many months were spent in seemingly fruitless labors before a proper attention to those principles was produced; so, in reference to these Catholic countries, we may not only labor months, but perhaps even years. But we feel assured that through faith, prayer, works and the blessing of the Lord we shall ultimately overcome all difficulties, and have the assurance that we have done our duty and cleared our garments of the blood of all men. Brother Woodard joins me in love to yourself and to all the Saints, praying that you may be attended in all your exertions for the cause of Zion, with the choicest blessings our Heavenly Father bestows upon the faithful whose hearts and souls are devoted to His service. Since I commenced writing I have received cheering intelligence from my Indian missions, which no doubt has reached the columns of the _Star_. Yours affectionately, Lorenzo Snow. President S. W. Richards. In connection with the above letter, we copy the following from an editorial in the _Millennial Star_, in relation to the East India mission: "By the politeness of Elder William Cook, of London, we are enabled to lay before our readers the following interesting items concerning the East India mission, being extracts from a letter from Elder William Willis, who, our readers will recollect, is on a mission to Calcutta: On Sunday, December 21, 1851, Elder Willis baptized nine natives, five Christian and four Pagan. He was expecting to baptize four natives and three Europeans on the 7th of January, 1852. Four stations were open for preaching, and prospects were very encouraging for a good work being done. Elder Willis was also engaged busily in translating the "Ancient Gospel Restored," by Lorenzo Snow, into Bengalee and Hindostanee. Thus are the glad tidings of salvation wending their way into the dark regions of the earth. The energy of the Elders of Israel is rapidly causing Zion's glorious standard to be lifted among the nations, whilst the Holy Spirit of God inspires the scattered sons and daughters of Israel to the hope set before them." To follow up the progress of the East India mission, we copy from the _Star_ an extract of a letter from Elder Willis to Brother Snow, dated: 2 1/2 Jaun Bazzar Street, Calcutta, May 15th, 1852. _Beloved President Snow_: The Church in and within forty miles of Calcutta consists of one hundred and eighty-nine members, one hundred and seventy of whom are Ryots, or native husbandmen, who previously were nearly all professing Christians, and whose secession has caused a great stir among the Padre Sahib (missionaries). The children of the native brethren are more numerous than themselves, and, as soon as we can visit them, there are many more desirous of being baptized. But they are scattered over an immense district of plowed fields, and very bad or no regular roads; but you know what "Mormon" perseverance will accomplish. We look upon these things as the droppings before the shower. There is a great work preparing among the Europeans here--much of earnest and polite inquiry--meetings are well attended, many coming in their carriages and palkees, and at the end of the lectures the people are very unwilling to leave the room until they have had the friendly shake of the hand, and the long debate after the lecture is over, frequently prolonging it till past ten at night, etc. I have just heard from Brother Findlay, at Bombay, who has commenced sowing the good seed. He has been attacked by a pious scribbler, and has had the privilege of replying twice, in a masterly style, in the Bombay papers; which replies have been also inserted in the Calcutta and other papers. About seven or eight rabid articles, letters, etc., have been leveled at me and the truth, and they have inserted three of my replies, which have caused many to inquire, and visit me, and read the tracts I brought out. The public library has been furnished with copies of all of our works, through the recommendation of Major Marshall, who attended my lectures and presented me his card. I have my eye on several new stations, when my boys here have learned their drill. I am so circumstanced as to be able to do something every day and night in rolling on the work of God. If we had many more Elders they would all get "curry and rice," and souls for their hire. Your tract, "The Only Way to be Saved," has just been translated by Brother Brigham Prankisto, one of my children in the faith, a Priest; and I trust it will soon be printed in Bengalee and Hindostanee. He has commenced translating "Child's Ladder," and "Remarkable Visions." I have just concluded a course of twelve lectures, which have been well and respectably attended. One night four missionaries were present; two rose up in the meeting and violently opened their mouths, but as I promised to hear them at the conclusion of the lecture, they waited, and at the end of the lecture they questioned me and were silenced, being self-condemned out of the Scriptures; for neither of them had been baptized according to their requirements, and they sat down, saying, "they did not come to argue," to the great astonishment and amusement of the audience. The following day they were shown up in the newspapers by an anti-"Mormon" writer, who expressed his surprise at their demeaning themselves by "interfering with the delusions of Mormonism." We have been blest with the gift of healing in cases of croup, fever, cholera, etc.; the last was that of a Hindoo groom, who was in a dying state with Asiatic cholera. I anointed him with oil, and was assisted in the laying on of hands by Brothers McLachlan and Boynton, when the man soon recovered, although he was in great agony--turning up his eyes, and was frightfully affected. To God the Eternal Father, Son, and Holy Ghost, be all the glory. The Saints here, with one heart, sustain the authorities of the Church, Presidents Young, Kimball and Richards, the Twelve, the Seventies, the High Council, and all the organizations of the Church in Deseret and elsewhere, and pray that heaven's blessings may continue to be poured out upon them. I am preparing seeds for the Valley. The flowering shrubs here are very numerous and beautiful. I trust to be favored with a ship-letter when you reach the Valley, and to hear what the Presidency think about the success of this mission. I have ordained two Elders, J. P. Meik and McCune. I hope soon to have an _Oriental Star_, as literature here is at a low ebb and high price. I have faith to ask if you will sanction. June 1st. Last night I baptized two males and one female in a household, and of the same family as a few days ago, and expect the mother very shortly. She is the owner of several large houses in Calcutta--is of a noble spirit, and fully believes the Gospel. We now number one hundred and ninety-two. * * * The Saints unite with your most affectionate brother and fellow servant in prayers and best wishes for your health, happiness and success in the Gospel of Jesus Christ. William Willis. CHAPTER XXX. Closing the Mission.--Elder Jabez Woodard writes.--Leaves Malta.--Elder Obray succeeds him.--A vision related.--Commendatory of Elder Malan.--Extract from Elder Obray's letter.--From Western Hindostan.--Opposition.--What a soldier dared.--The result.--Military oppose Missionaries.--A Branch organized in Poonah.--The "Voice of Joseph," by Elder Lorenzo Snow.--"The Only Way to be Saved" republished.--A remarkable vision. Writing, as we are, more particularly for the benefit of those yet unborn, in order to make a record as complete as possible, we compile the following extracts, and with this chapter close the synopsis of Lorenzo's eastern mission. Praissuit, Angrogna, Pignerel, Piedmont, July, 1852. _Dear President Richards_: Elder Obray has probably informed you of my departure from Malta, after we had organized a branch of the Church of Jesus Christ of Latter-day Saints. I could not help feeling deep regret in leaving that devoted brother in a country with whose customs and climate he is yet unacquainted; but he keeps the Word of Wisdom, which will preserve the life of many an Elder when exposed to blighting winds and burning suns. You see by the heading of my letter, that I am in the field of my former labors, and letters bearing that address will be pretty sure of reaching me, in whatever part of this land I may be working; in fact, I ought now to be in two or three places at the same time, and it is, therefore, with the greatest pleasure I hear from Elder Snow that assistance is coming, and I shall be happy to hear from the brethren who are nominated for Italy. With regard to the present condition of this mission, I cannot do better than transcribe the words of a friend who received the following, in the visions of the night: "I beheld, and lo! the form of one that was exceeding tall and great. The face was smiling and lovely, and while yet I gazed, became so resplendent with glory, that I was forced to look down towards the earth. Then I saw dark clouds wrapped around that gigantic body, leaving only a few places here and there, penetrated by the rays of light. And the Spirit said unto me, This is TRUTH IN ITALY; and behold, at present the light just shineth in the midst of the darkness, but the days will come when all in this land shall be penetrated by the power of Truth, either unto their salvation or destruction." * * I have commenced preaching, baptizing, etc., and have also pruned the vineyard--cutting off dead branches. But I feel to commend the faithfulness of Elder John D. Malan, who held the Presidency during my absence in Malta. "The Saints in Italy salute you." Yours in the New and Everlasting Covenant, --_Millennial Star. Jabez Woodard_. Extract of a letter from Elder Obray: 124 Strada San, Dominico Malta, August 18, 1852. _Dear President Richards_: It is beyond my power to make known the difficulties attending this mission. I have not only to encounter Catholic, but Protestant, who are circulating lies as fast as a horse can run, in order to stop the work of God on this island; but God be praised! I am enabled to say that I have added two since I last wrote to you, which make twenty-two members of the Church of Jesus Christ of Latter-day Saints here, rejoicing in God. Last Sunday, the 17th, I ordained a good man an Elder, by the name of George Burrage; he leaves Malta for England this day week, to get his discharge, when he will return to Malta. * * * Extracts from letters of Elder W. Willis, dated Calcutta, Aug. 3, 1852: "Elder Joseph Richards, late of the London Conference, arrived here on the 20th last month. He left London in January, on board the Elizabeth. He is, I am happy to say, in the best of health and spirits. He is under counsel from President Snow to assist me here, which I have realized to a most pleasing extent already, and have every hope that we shall, by the help of the Lord, pull well together. His presence and counsel have inspired me and the brethren here, with fresh hopes and courage. "Elder McCune, on the 25th of last month, delivered his farewell address, before leaving for Burmah, where he has gone to fight the battles of the Lord while he officiates in his military capacity of staff sergeant, in the 'Company's Bengal Artillery;' and we feel to ask an interest in his behalf in the prayers of the Saints at home. "Last Saturday, Elder Richards led Mr. William Sheppard into the beautiful limpid tank at Acra Farm, and baptized him for the remission of his sins, in the presence of many of the Saints. His son, also, and a young native of the medical caste, named Unnoda Persad Sen Gooptoy, who is very fluent in Bengalee and Hindostanee. He is a young man of great promise.'" The following is from Elder Findlay, in Western Hindostan, as published in the _Millennial Star_, dated Poonah, September 13, 1852: _Beloved President Richards_: Trusting that the letter I addressed to your office for President L. Snow, bearing date of June last, has been received, although detained one month on account of the steamer bearing mail having put back to Bombay, short of coal. I am doubtful that Elder Snow's communications have miscarried, as I have received none from him, save one from Malta, dated the 11th of March. In the absence of other instructions, I beg, with your permission, to communicate through the medium of the _Star_ what might be interesting to him and others who love the cause of Zion. In the letter referred to, I gave a brief outline of the combined opposition, military and ecclesiastical, which met our first operations in Bombay; these two powers combined leave little play for the privileges of the civil constitution. The majority of India's European population are of the military class, the chaplains not excepted, who, by dint of their sacred offices, in their varied grades, or, as the natives of the country would say, _castes_, bear great sway. All are hand in hand, jolly good fellows to keep out every invading foe; and, as "Mormonism," although it makes no interference with constitutional governments, either in military or civil affairs, save to honor and obey them; still, claiming spiritual authority to teach heavenly principles, and to call upon all men to repent of their transgressions of the laws of the Lord, and to obey the Gospel of the Son of God; which duty cannot be faithfully accomplished without revealing the vile corruptions of man-made schemes--this constitutes it a most formidable foe to the usurped pretentions of the holy orders of the various contending systems, the pride, imbecility and inconsistencies of which have left a stench in the noses and a prejudice in the hearts of India's children, against the Christian religion, which will not be easily eradicated. When an English commanding officer told me in Bombay that I should remember that I was not exactly under English law in India, I expressed the idea as a piece of petty tyranny; but we are always learning. _Now I know it is so_. As I mentioned in my last, I left Bombay for this place on the 24th of June, in company of Elder Tail and family, and after one night's sailing and three days and two nights' travel by bullock wagons, in alternate rain and sunshine, we arrived at Poonah in the evening of the 27th. My first work was to hire a room to live and preach in; this was soon obtained; but the next and greatest difficulty was yet to be surmounted, viz: the possessing it; the grant of which rested with the military authorities, this being a military cantonment, hence under military law. Our position proved the more precarious on account of the Bombay interdict from entering the military boundaries, the news of which, with many of the newspapers, having reached here in so ludicrous a form that they were almost amusing, only that they were aimed against a cause so sacred. However, in this extremity the Lord wrought for us; we therefore, after some difficulty, got permission upon the consideration that "the less these people are opposed, the less harm they will do." I was only about two days in this new habitation, when about a dozen soldiers called, as a deputation from their regiment, to ascertain whether I had come to purchase the discharge of all who would join our Church, and send them to California, as such reports had gone through their lines, and there were about two hundred of their comrades who were ready to fall in with these conditions. I mention this farce because I believe it was a deep laid plot of the enemy to have me turned out of camp; this conviction has of late been more confirmed from the circumstance of a certain colonel on meeting one of his men saluting him thus: "Where are you going, sir? Are you going to the 'Mormon' meeting?" On receiving a negative reply, he added: "You must not go there--they will send you to California." A soldier of another regiment dared to place one of our tracts (The Only Way to be Saved) on the table of the public library. Upon information of this act being borne to the chaplain, the commanding officer was written to, Sunday as it was (the better the day the better the deed), the unfortunate librarian was first arrested, but, upon the black sheep being found out, orders were issued to arrest and imprison him the moment he set foot within the lines. Next morning, arraigned before the seat of judgment, he was well taunted as a "Mormon," in the low slang of the common hue and cry, until he told the commanding officer that he was not a "Mormon," neither did he care for any religion. Jamieson's code being well ransacked, no military law could be found to condemn him; he was in consequence dismissed from the bar with an admonition. The same colonel, we are told, has issued an order that none of his men are to be allowed to come to our meetings; and if any are seen with one of our tracts, they are to be severely punished. The chaplains and missionaries are diligently distributing a scurrilous publication purporting to be written by a J. G. Deck, in England, which they have honored with a reprint, and a large and gratuitous circulation here and at Bombay. As this tract has gained so great celebrity amongst the people, I have written a reply to the assertions of its author, in a tract of twelve pages, now in process of publication. But, to cap the climax of this array of opposition, the reverend father, in the bosom of the old "Mother," has publicly threatened to curse every mother's son or daughter of his flock who will dare to set their feet in our meeting house. You may realize from the above outline that they are all in a stew here, and we mean to keep them so, so long as the truth will do it; and we only desire to have wisdom from the Lord to keep outside of every snare that may be laid to entrap us. Notwithstanding the attempt of the wicked one to thwart our purposes, the Lord has been with us, and has so far prospered our labors that we had the happiness of organizing a branch of the Church of Christ at Poonah last Sunday, composed of twelve members, including three Elders and one Teacher. This little company are of a mixed birth, Europeans, Eurasian and native, but one in spirit, and the first fruits of that spirit, love and union begin to show themselves, as the evidence to all that we are of God; a contrast to the fact that the joint chaplains at this station so heartily hate one another as to be unable to speak to each other. "Herein shall all men know that ye are my disciples." Your brother and fellow servant, Hugh Findlay. The following we copy from the _Millennial Star_ of November, 1852: "We have just published an edition of the 'Voice of Joseph,' a brief account of the rise, progress and persecutions of the Church of Jesus Christ of Latter-day Saints, with their present position and future prospects in Utah Territory. By Elder Lorenzo Snow. It is printed in new, clear type, on superfine paper, and is adapted for extensive circulation among honest inquirers after truth, being peculiarly calculated to impart a general idea of the foundation, history and persecutions of the work of the last days." We insert the following item, which owes its importance to some extent to the circumstances of the situation in which the writer was placed: Lausanne, September 16TH, 1852. _Dear President Richards_: Nearly two years have passed away since I left parents, wife and children to join the Italian mission. During that long period I have experienced many changes in these foreign lands. One day I sat down in a solitary place, and melancholy thoughts began to occupy my mind. Then a strange sensation swept over my spirit. Did I fall asleep and dream, or did the visions of futurity beam around? The world seemed spread out before me, and revolution after revolution passed over the nations. I saw Jerusalem inhabited by happy multitudes. The children were playing in the streets, and old men leaning upon their staves. The curse brooded no longer over Judah's ancient land, for the midnight shades of sin and sorrow were replaced by the brightness of the Millennial morn. Jesus had visited the earth again, and all nature smiled as if conscious of her Creator's presence. Myriads of noble beings came from tower and temple, and stood near the holy city. Then the Savior came forth, and every eye rested upon His glorious countenance, while every knee bowed in reverence. He raised His right hand, and, pointing to Calvary, thus addressed the mighty host which worshiped at His feet: "Two thousand years ago I died upon that Mount for the sins of the world, but now my Father hath given me the crown of universal empire. Thus shall it be known through all His vast creations that _sacrifice and obedience bring forth honor and immortality_." Then I started as from a trance, and lo! instead of the palm trees and flowers of the "pleasant land," I was surrounded by the rocks and snows of the Alpine wilds. But all was not fled, for those words, "sacrifice and obedience bring forth honor and immortality," left a soothing balm upon my spirit which will never be forgotten. Yours in the New and Everlasting Covenant, Jabez Woodard. CHAPTER XXXI. Close of Mission.--Bids adieu to the Saints and scenes of his labors.--Poem, in which martial and ecclesiastical labors and honors are contrasted.--Lorenzo returns home.--Chosen Member of Legislature.--President of Council.--Reflections.--Joy and sorrow.--Vision.--A covenant.--Charlotte's death.--Singular manifestation.--A little prattler.--Quandary.--Solution.--Social party.--Storm.--Drenched.--Lorenzo decides to build.--A struggle.--Proves a success. At length the time for his departure arrived, and Lorenzo bade adieu to the Saints in the "Old World," with all the attractions of nature and of art with which their countries are justly celebrated. Had his mission been one of ordinary character--one that pertained to earth and earthly things, he might have yielded to the power of fascination; but with him the worth of souls--the elevation, happiness and exaltation--the emancipation from the bondage of priestcraft and tradition of his fellow-men, was the great mission with which he was invested, and until honorably released, nothing--not even the endearments of home--would draw him from his post, nor divide his interest. But when released by the same authority by which he went forth, although his affections twined around the Saints from whom he soon would be separated by long distance; home, his wives and children, and associations with the Saints of God in the valleys of Ephraim, constituted a powerful magnet, which none but those who are husbands and fathers can realize. Well may the fire of glory blaze Upon the warrior's tread, And nation's twine the wreath of praise Around the hero's head; His path is honored, and his name Is written on the spire of fame. His deeds are deeds of courage, for He treads on gory ground, Amid the pride and pomp of war, When carnage sweeps around: With sword unsheathed he stands before The foe, amid the cannon's roar. If such the meed the warrior gains; If such the palm he bears; If such insignia he obtains; If such the crown he wears; If laurels thus his head entwine, And stars of triumph 'round him shine; How noble must be his reward, Who, 'midst the crafts of men, Clad in the armor of the Lord, Goes forth to battle, when The powers of darkness warfare wage, And Satan's hosts around him rage. Who goes opinion to unbind That reason may be free, And liberate the human mind From cleric tyranny: Who severs superstition's rod, And propagates the truth of God. Who wars with prejudice to break Asunder error's chain, And make the sandy pillars shake Where human dogmas reign, Who dares to be a man of God, And bears the "Spirit's sword" abroad. Above all earthly his shall be An everlasting fame-- The Archives of Eternity Will register his name: With gems of sacred honor rife, His crown will be ETERNAL LIFE. After an absence of nearly three years, starting from Malta, and, after stopping a few days in Gibraltar, Lorenzo returned home by way of Portsmouth, London, Liverpool, New York and St. Louis, arriving in Salt Lake City, July 30, 1852. In the following autumn he was elected to the Utah Legislature, and continued a member until disfranchised in 1882 by the decision of the "Commissioners" appointed by the President of the United States, to execute the notorious Edmunds law in Utah; and served, during ten years, as President of the Legislative Council. The following episode is from my brother's journal: Arriving at my home in Salt Lake City, the long anticipated oasis of this portion of my life-journey--the beacon light which succeeded my arduous missionary labors, and shone with a brighter beam than all other earthly luminaries, the happiness of once again meeting my loved and loving family would have been full, but alas! there was a sad vacancy. A lovely one was not; one who ever met me with a smiling face and a loving heart, was not there to respond to love's sacred call; Charlotte, my dear wife, had been stricken down by death, and her beautiful form lay mouldering in the silent tomb. Yet there was consolation in the thought that her pure spirit was mingling with holy beings above. A short time after Charlotte's decease, while I was in Italy, a sister in London, a very faithful Saint, the wife of Elder Jabez Woodard, had an open vision, in which she saw a beautiful woman, the most lovely being she ever beheld, clothed in white robes and crowned with glory. This personage told Mrs. Woodard that she was a wife of Lorenzo Snow. So much for the journal. All life-pictures have their backgrounds, and the death referred to threw a damper on what otherwise might have been an excess of enjoyment. But much more of instruction is to be drawn from the circumstances of this death than would strike the uninformed reader. It stands as an uncontroverted testimony that God, sometimes at least, takes us at our word, and holds us responsible for the fulfilment of covenants which we make with Him. On the mountain in Italy which was subsequently named "Mount Brigham," on the same memorable day in which the Church of Jesus Christ of Latter-day Saints was there organized, Lorenzo, in the force of his spirit, aroused by intense interest in the work devolving upon him, which seemed shrouded in darkness, and probably without realizing the weight of his covenant, told the Lord that he knew of no sacrifice he could possibly make he was not willing to offer, that the Lord might grant a request concerning the mission before him. When I received a copy of the report of the proceedings of the day, in which the above was included, I was deeply struck with the coincidence. Just at this time, as nearly as I could calculate by comparing dates and distances, the Lord removed, by the hand of death, from my brother's family circle, one of the loveliest of women. Charlotte died very suddenly. I was with her and saw her draw the last breath; her beloved husband was very far away, but his name was on her dying lips. She loved truly for she loved sincerely; and as she loved, so was she beloved by all who knew her. As she had been very beautiful in life, she was beautiful even in death. She left one dear little girl, which, although bereaved of a tenderly affectionate mother, has been kindly cared for by other members of the family, and is now wife of an honorable husband, and mother of five children. I will here relate a very singular circumstance which occurred after Charlotte's death. Charlotte and Sarah Ann, another wife, had roomed together, as it will be recollected that prior to his going to Italy Lorenzo had erected a log house as a temporary expedient for a shelter to his family till he had time and opportunity to provide better, and was so soon called to leave that very little opportunity was afforded for furnishing more than necessity required, and, of course, his wives were not supplied with extra apartments. After Charlotte's death Sarah Ann felt such a sad loneliness that with all the control of feeling she could exercise, a shuddering sensation came over her at the thought of sleeping in that, to her, desolate room--it required all the bravery she could command to enter it in the day time, and for several nights she made her bed in an adjoining room, until the following circumstance, which she related to me, occurred. One night, whether asleep or awake when the vision commenced, Sarah Ann could not tell; but she thought it was mid-day, and that the family were all seated in their dining-room, when a very bright light, above the brightness of the sun, burst into the apartment, and in the midst of that light Charlotte entered, sat down and took her little daughter, Roxcy Charlotte, on her lap, and the extra light in which she came disappeared. She said she was happy, which her calm, settled expression verified. She said, "_I dwell in a beautiful place_." The brilliant light returned after a short time, and Charlotte went as she came, in the midst of the light. At this time Sarah Ann was fully awake, and although no moon was shining at the time, her room was sufficiently lighted that (as she describes it) "one could see to pick up a pin." This singular manifestation so completely revolutionized her feelings that on the following day, with the greatest pleasure, she replaced her bed in the deserted room, from whence all gloom and loneliness had departed. After a short absence, the return of a missionary to the bosom of his family awakens mutual emotions of no ordinary character, and, in spite of the heart-yearnings for the departed one, that house, the home of wives and children, was lighted up with a brilliant glow of happiness. While the original was absent, the father's portrait hung on the wall, which the children with affectionate deference caressed and invoked, and when they heard the announcement, "_He has come_," exhilarating shouts of joy resounded through that humble dwelling as none but children can put forth. One little prattler, named Sylvia, born a short time after her father left home, seemed to anticipate his arrival with as much enthusiasm as those that remembered him; but after he came, she wholly ignored and would not be coaxed to approach him. On the second day after his arrival, as he was sitting in the family circle, she entered the room, and slyly stepping up to one of the children, she made the inquiry, "Is that my favvy?" On being answered in the affirmative, she went to another child and asked, "Is that my favvy?" and received the same answer. She then placed herself directly in front of her father and looking him full in the face, said, emphatically, "_Is you my favvy_?" He answered, "_Yes, I am your father_." She then said, "_Well then, if you is my favvy I will kiss you_," and with a mutual warm embrace she gave him a hearty kiss. Now to his journal: My house, built of logs, with roof made of willows and earth, and floors of primitive style, just before starting on my mission, had already become quite uncomfortable, and could not be sufficiently improved to meet the requirements of ordinary convenience. Having but little means at my command, I found it difficult to decide whether or not to undertake to erect a suitable building for my family; but the following circumstance settled the question: President B. Young proposed a select party to convene in the "Social Hall," to which myself and my wives were invited. My sister Eliza kindly proffered to keep house, and care for the children in our absence. While enjoying ourselves in the hall, a heavy shower of rain fell, and on our arrival home I learned that my sister had been obliged to struggle against difficulties which she had failed to take into account, when kindly volunteering her services. The whole of the carpetless floor, beds, bedding, etc., etc., were completely saturated with the pouring element. As the shower came on, some portions of the roof over the beds stood the test better than others, and to the beds that were under those portions she consigned the children until the rain poured down upon them, when she moved them to another and dryer bed--continuing the process of carrying them from bed to bed, until every bed, and even every part of the house was thoroughly soaking wet. As I looked upon the scene around me, a sense of the condition decided the matter, and I concluded to try to build. Through the blessing of God upon my efforts--with great economy and perseverance--I succeeded far beyond my most sanguine expectations. I erected a large two-story adobe house, with nine rooms--finished off several of them and moved into it with all my family, feeling truly thankful to the Giver of all good for the blessing of a comfortable and respectable habitation. When his house was in course of erection, when no eye but that of God could see him, he frequently knelt within its foundation and prayed that the small means he could command, might be blest and multiplied in its use. Thus by economy, labor, effort, faith and prayer, he succeeded. CHAPTER XXXII. Discourse by Elder L. Snow, delivered in the Tabernacle, Salt Lake City.--Blessings proportioned to faith and diligence.--Plainness of the Gospel.--Naaman, the Assyrian.--How the Gospel found us.--The same as that of New Testament.--Power of the Gospel.--Testimony of the Elders.--What Philanthropists tried to do, the Lord has done.--Joseph Smith.--His mission.--Obedience brings knowledge.--Elders honest and brave as the ancients.--Knowledge not confined to our leaders.--Falsehood refuted.--The dishonest will apostatize.--Persecution promised.--The honest will receive the truth.--The Latter-day work will triumph. In addressing an assembly of Saints, I expect the benefit of their prayers, without the ceremony of asking, being assured they are aware, as well as I am, that our teachings and administrations in the Gospel of life are blest according to our faith and prayers and the diligence and attention we bestow. I propose to make some general observations upon the Gospel and its administrations, and in relation to its effects when received, and the important blessings derived by this community through its divine power and virtue. This Gospel, which God has commanded us to offer to the world, is an order or system of things, simple, plain, and may easily be understood. In regard to its principles--the nature of its requirements and the precise kind and character of its blessings and promises, no one, however ignorant or unlearned, needs to be left in the dark any great length of time; but may discover its golden truths and the emblazoned mark of divinity in its arrangements as distinctly and as speedily as Naaman, the captain of the Assyrian host, found divine virtue and the hand of divinity in the order prescribed to him by Elijah, through which his leprosy was removed. In his case the order of obtaining miraculous blessings, viz.: to immerse seven times in Jordan, as prescribed by Elijah, was so simple, so plain, and in regard to its divine efficacy, so easy of ascertainment, that the great captain, at first, was exceedingly wrathy at the idea that God should propose to work upon him through such easy and simple forms; but the order through which he could be healed of his leprosy was prescribed of God through the Prophet, and finally the Assyrian officer, through the plain, common-sense reasoning of his servant, concluded to waive his objections, and comply with the requirements; and having done so, he received the promised blessing. The first principles of the Gospel which we offer, and which put men in possession of the revelations of God and of a knowledge of this work, are precisely as simple, plain and as easy of understanding as the order before alluded to, through which the heavens were opened in Naaman's behalf. The Gospel was brought to our respective locations, far remote from these mountain vales. It found us citizens of many nations--speaking our respective languages, each possessing his peculiar notions and prejudices, with our associations and a strong attachment to kindred, friends and country. However unpleasant, unkind, unjust and inconsistent it might appear at first, we clearly foresaw that, in receiving this Gospel, we should be compelled to break up those associations and sever those attachments, leaving the lands of our nativity, and going forth with our wives and children to a distant land, of which we had but little knowledge. Yet a similar requisition was made upon the House of Israel, in the land of Egypt; also upon Noah and his family, and upon Abraham and the family of Lot, in the city of Sodom, and upon the families of Lehi and Ishmael, as mentioned in the Book of Mormon. But in the provisions of the Gospel which was offered to us, there were fairness and safety; it proposed to give us, through obedience to its requirements, a perfect knowledge of its divine authenticity; so that in leaving our kindred, breaking up our social relations, and going forth from our native lands, we should first become perfectly assured that it was no human contrivance--something gotten up to effect some political purpose, or to satisfy some worldly ambition to achieve some private end through human cunning or craftiness. The Gospel was plain and simple in its requirements, and there could be no mistaking the precise nature of its blessings and promises, nor the manner and time in which they were to be reached. The first feature in this system which struck us with surprise and arrested our attention, was its perfect similarity, in all its parts, with the Gospel as recorded in the New Testament. It required repentance and a forsaking of sins--immersion in water for the remission of sins, with a promise that, through the laying on of hands by those having authority, people should receive the Holy Ghost, by which a knowledge should be obtained of the truth of the doctrine. Another remarkable feature which called into exercise our most serious consideration, was the solemn testimony of the Elders, that they possessed the right to administer these sacred ordinances by virtue of the holy Priesthood committed to Joseph Smith through the ministration of the Apostles, Peter, James and John. And furthermore, that this solemn and most important fact should be revealed to every man upon his faithful obedience to the Gospel requirements. In these propositions, though at first seemingly strange, we saw that everything was plain, fair and honorable. In doing what they required, we should only do, in fact, what, as true-hearted believers in the ancient Gospel, we ought to do, and if we failed to receive the promised blessings, and thereby proved the Elders' testimony false, our religious condition would, nevertheless, be then as good as any other Christian's, and a little better, perhaps, because we should have approached a little nearer to the doctrines of the Scriptures, inasmuch as their true forms and ceremonies were concerned. Of course, in this case, having proved to our satisfaction that there was no Holy Ghost--no supernatural manifestations--no knowledge--no revelations accompanying the Elders' administrations of the Gospel; no human persuasion, no cunning sophistry could have induced us to leave our homes and friends, to embark in a scheme which our common sense taught us would eventuate in bitter disappointment and inevitable ruin; but, like other Christians, we should have continued in the enjoyment of friends and home, groping our way through religious darkness, expecting nothing, hoping nothing, and receiving nothing. But the fact that I am now speaking to assembled thousands of intelligent and enlightened people, who received this Gospel with the aforementioned fond considerations and lively expectations--gathered here by their own free will and choice, out of almost every nation, demonstrates most clearly, most forcibly and most solemnly, that this system of life, this Gospel as proclaimed by Joseph Smith, has been shown to us by the revelations of the Almighty--that it is undeniably His will, His word and His message; not only this, but we find within ourselves a fixed purpose--an unalterable resolution to do, if need be, what many of us have already done; show the sincerity of our convictions of these solemn truths, through sacrificing all we possess--not even holding our lives as dear to us as this religion. There was yet another prominent feature embraced in this order of things, viz., where it found people in poverty, misery and in a condition but a little above starvation, it spoke in positive terms of future relief and effectual deliverance. It did not simply say, "Be ye warmed and be ye clothed," but it declared plainly, and in distinct terms, that the Lord had seen their bondage and oppression, and heard their cries of sorrow and affliction, and had now sent His Gospel for their deliverance, and would lead them into circumstances of independence, where they could supply their own wants and necessities. There, again, was something consistent and worthy of all praise and admiration, and characteristic of our Great Parent, which we discover in all of His dispensations, when they are in actual working order, as they were in the case of Noah, and in calling Israel and making them an independent people; likewise as in calling Lehi to establish a people upon this continent, as well as in many other instances. A religion or system is of very little account, where it possesses no virtue nor power to better the condition of people, spiritually, intellectually, morally and physically. Enoch's order of the Gospel did for his people all this, and it has done the same in every instance, when preached in its purity and obeyed in sincerity. Many of the thousands of persons in these beautiful valleys, who formerly were compelled, with their wives and children, to subsist in a half starved condition--not owning a habitation, nor a foot of land, nor a horse, cow, pig, nor chicken--in fact, not anything they could call their own--subject at any moment, through the whim of their employer, to be turned into the streets, miserable beggars; now own cabinet shops, factories, mills, flocks and herds, beautiful gardens and orchards, productive farms, wagons and carriages, dwelling in their own houses in comfortable and easy circumstances. No one has any apprehension of starvation within the jurisdiction of the Latter-day Saints. The Gospel proposed these blessings at its announcement, and they have been most miraculously accomplished. No other religious system could have achieved such things, nor dared any other Christian denomination venture to send out its missionaries "without purse or scrip," and without a collegiate education, to declare to the people that they had authority from God to administer the sacred ordinances of the Gospel, through which should be revealed tangible evidence and knowledge of its divinity, and of their being authorized to administer it, and take the people from a state of poverty, and lead them thousands of miles, and despite every obstacle, establish them as a comparatively independent people in the midst of a wild desert country. That they found the people poor, friendless and without the means of living, and in servitude not much better than Egyptian bondage, as we found many of them; they would have imparted no cheering news of an approaching salvation from the God of heaven, but could only have exhorted them to be contented and reconciled with their unhappy lot, and in no case must they look for any new revelation or miraculous interposition. What philanthropists have wished to accomplish, and have often attempted, the Lord is now doing on a magnificent scale in this great American Desert. Flourishing settlements, towns and cities are rapidly being built, extending over a distance of five hundred miles in length--hundreds of miles in width, through the untiring energy and perseverance of a people formerly totally ignorant of such labors. In these cities people live in harmony and peace; and robberies, grog shops, gambling hells, houses of ill-fame and prostitution are not known in any of our numerous towns and cities, except in some instances where Christians (so called) possess a footing and influence. Everywhere else this community flourishes without these demoralizing institutions. No one, however, prejudiced he may be, can scarcely avoid acknowledging the palpable fact that this system has conferred miraculous blessings upon thousands and tens of thousands, in the way of putting them in possession of the means of sustaining themselves, after having delivered them from oppression and tyranny little better than African slavery: and no doubt our legislators at Washington, one and all, would give us credit for our indefatigable and successful labors in establishing an extensive and flourishing colony on a portion of our government's domain, formerly inhabited only by savages and wild beasts, provided we would admit this work to be the work of man, and not of God--that it had been accomplished through the artifice and wisdom of man, and not by the power, wisdom and revelations of God. Joseph Smith, whom God chose to establish this work, was poor and uneducated, and belonged to no popular denomination of Christians. He was a mere boy, honest, full of integrity, unacquainted with the trickery, cunning and sophistry employed by politicians and religious hypocrites to accomplish their ends. Like Moses of old, he felt incompetent and unqualified for the task--to stand forth as a religious reformer, in a position the most unpopular--to battle against opinions and creeds which have stood for ages, having had the sanction and support of men the most profound in theological lore; but God had called him to deliver the poor and honest-hearted of all nations from their spiritual and temporal thralldom. And God promised him that whosoever should receive and obey his message, and whosoever would receive baptism for the remission of sins, with honesty of purpose, should receive divine manifestations--should receive the Holy Ghost--should receive the same Gospel blessings which were promised and obtained through the Gospel, as preached by the ancient Apostles: and this message, this promise, was to be in force wherever and to whomsoever it should be carried by the Elders, God's authorized messengers. So said Joseph Smith, the uneducated, the unsophisticated, the plain, simple, honest boy. It is through the virtue and force of this boy's statement that I speak this afternoon to assembled thousands. In the integrity of my heart, with honesty of purpose to know the the truth, I received the message--I obeyed this form of doctrine, and I received, in the most tangible and satisfactory manner, a divine manifestation, the promised blessing--a knowledge of this work. Am I the only witness? How is it with the experience of thousands whom I now address? Are you also witnesses? If you are not, I ask you in the name of common sense, Why are you here? Why did you leave your homes and countries, giving your sanction to the truth of a system which promised you divine manifestations, but which you failed in experiencing? Being honest ourselves, if we cannot bear a solemn testimony of having received divine manifestations of the great fact that God himself has founded this order of things, then it becomes a serious fact that we are witnesses, and in truth the only proper witnesses, that this whole plan and pretension of Joseph Smith is a sheer falsehood--a miserable fabrication. It will be recollected that this Gospel message proposed to give us divine manifestations through our doing certain specified acts; we have performed those acts in precisely the manner indicated. None but ourselves have attempted to conform to this arrangement, consequently, no other people are prepared to be witnesses either for or against this system. The Gospel, as recorded in the New Testament, in its promises and provisions, was precisely similar. It required certain specified acts to be done, with promises that divine manifestations should follow their performance. Jesus said, "_He that will do the will of God shall know of the doctrine_." Peter, on the day of Pentecost, said, "Repent, and be baptized for the remission of sins, and you shall receive the Holy Ghost." Again, Jesus said, "These signs shall follow them that believe," etc. A multitude of testimonies could be produced from the New Testament, showing that divine manifestations and perfect knowledge were promised to and were actually received in a specified and tangible form by those who then obeyed the Gospel. Those who obeyed its requirements were the only competent witnesses for or against its divine authenticity. After honestly complying with its requisitions, viz.: repenting of, and forsaking their sins, being immersed in water for the remission of sins, and receiving the ordinance of the laying on of hands; then had they failed to receive the Holy Ghost, with its gifts and promised knowledge and attendant signs, they would have seen that the entire Apostolic scheme of salvation rested on a baseless fabric. When the Gospel, or order of things which we have received, was presented to us, we carefully compared it with the Gospel recorded in the Scriptures, and found it alike precisely, in every particular, as regarded its forms, ordinances, and the authority to administer them: its promise of the Holy Ghost and of the signs that should follow, together with a promise of a knowledge of its divinity. In many instances it was brought to us by men with whose character we were perfectly familiar, and for whose honesty and integrity we could vouch; who solemnly stated, in private and in public, that through an obedience to its requirements, they had obtained, in a tangible form, a perfect knowledge of its heaven-born principles. This was my experience, and after having complied with its demands, and thereupon received a knowledge of its genuineness, and having obtained authority to preach and administer its ordinances, I commenced forthwith to proclaim it to the world; and no doubt there are persons in this audience, out of different nations, to whom I have administered this Gospel, who can witness to its virtue and efficacy. Many years I have been engaged in forwarding the interests of this order of things, and you are the proper judges whether it be of God or of man. We have the same Gospel the primitive churches had, and the same knowledge and evidence they had of its divine authenticity; and we have just as honest and brave men to preach it as they had--men that have proved their integrity through sacrifice as great as the Elders of the primitive churches ever made. The testimony of our Elders is as valid and worthy of credit as the testimony of their Elders. Our Apostles who are living are as honest as the Apostles of the New Testament, and their testimony is as worthy of credit, so far as they live and speak according to the Scriptural law and testimony. If this order of things which we have obeyed is not the Gospel--if these evidences, these manifestations, this knowledge, this Holy Ghost, these deliverances from misery and bondage, and being placed in comfortable and happy circumstances, living together in peace and harmony, building beautiful towns and cities, free from demoralizing institutions, be not the legitimate fruits of the working of a pure and holy system established by God, through Joseph Smith, we shall be compelled to question the genuineness of the Gospel of the former day Saints, as recorded in the New Testament. By some it has been argued that Joseph Smith and his prominent Elders were the most corrupt, wicked and infamous of impostors, but his followers, the Latter-day Saints in general, though deceived, were very good people, and scrupulously honest in their religious opinions. From what I have already said in regard to the operations and effects of this work, it is easy to be seen that, if it be an imposition, it is not confined exclusively to the leaders of this people, but this whole community are actively and knowingly engaged in a stupendous scheme of deception and hypocrisy; and by the way, as I before hinted, if this could be proved to be the case, we should be driven to the belief that the former day Saints, also, had been engaged in the same disgraceful imposition. More than one hundred thousand people now dwell in these valleys, many of them having come from distant climes and nations. In this great fact they willingly and understandingly exhibit to the world a clear and powerful testimony--more expressive and powerful than any language could command--that they did undeniably and most positively receive, through the ordinances of this Gospel, administered unto them by our Elders, a knowledge of this work through the divine manifestations of the Almighty. But it may be objected that, whereas members of this community were found by our missionaries in great poverty and distress, therefore they obeyed the Gospel and emigrated here to better their circumstances financially, without any regard to its truth or falsity, as a divine system. This might be true in some instances, but _impossible_ as regards its application to this people as a community. Those persons who received this work without religious motives, and without honest convictions of its divine requirements, but solely for the "loaves and fishes," cannot possibly abide the test to which every one's faith, sooner or later, must be brought, but will have every particle of his dishonesty and hypocrisy exposed, and will sooner or later apostatize. Hundreds of my brethren, Elders in this Church, full of godly zeal, animated with the purest motives, having obtained a knowledge of the will of God, have left their wives and children, everything that the heart holds most dear, and gone forth to the nations, without any worldly compensation, and called on all to repent and turn their hearts to the Lord--obey the Gospel, with a promise that they should receive the Holy Ghost, which would "lead them into all truth, and show them things to come," and it should be their guide and monitor--a principle of revelation remaining with them through life, provided they preserved their honesty and integrity, continuing faithful in keeping the commandments of God--devoting their time, their means, their talents, their all, to building up the Kingdom of God. These duties were required, these blessings promised, in the preaching of the Gospel by our missionaries and the prominent Elders of this Church. To obtain light--a knowledge of the will of God; to get the true religion as now revealed through the Gospel--divine manifestations regarding the truth of the doctrine as taught by Joseph Smith, was the first and all absorbing proposition presented to the people. Now, whether these Elders and missionaries were base impostors, promulgating sheer falsehoods or not, is, of course, a question of grave consideration; and it is a matter of far greater importance, and of more serious inquiry, whether this people, as a community, having failed to receive those divine testimonies, kept silence as to that most vital and important fact, and came here to practice hypocrisy in religion, and thus fasten, irresistibly, on our children and future generations a system of falsehoods for a divine religion. Joseph Smith affirmed that Peter, James and John visited him and conferred on him authority to administer the holy ordinances of the Gospel, through which every honest-hearted man and woman were promised the Holy Ghost and a perfect knowledge of the doctrine. Our Elders simply affirm that, having received a divine knowledge of the fact that this Gospel was a heaven-born institution, and through its virtue and divine force every honest-hearted person may obtain this same knowledge. I had been a member of this Church but a short time when I obtained, through a divine manifestation, a clear, explicit and tangible demonstration of the truth of this work. Thousands and tens of thousands of Latter-day Saints, men and women in private life, can testify to the same experience; and though I may know many things in regard to this doctrine which in their limited experience they may not understand, yet, in this _one fact_ they are equal to me in knowledge and equal to the messengers who administer to them this Gospel. I now wish to examine another prominent feature connected with the religion of this Gospel. An important item which was held forth prominently wherever this Gospel was announced, was that its followers should have abundance of persecutions, and would probably, in the progress of their new life, be compelled to make the most trying sacrifices, as wife, children, houses and lands, the spoiling of goods, and perhaps even of life itself. No persons are properly prepared to enter upon this new life until they have formed within themselves a resolution to abide this ordeal. The Savior, the Apostles, Joseph Smith and the latter day Elders, when offering this great system of salvation to the people, told them clearly and emphatically that it required sacrifices of the most serious and trying nature--that it would bring persecutions, change our warmest friends into bitter and relentless enemies, and that instances would occur when people, in their confused notions of right and wrong, would even conceive they were doing God service in taking our lives. These were dull and forbidding prospects to a rational person, in being proselyted to a system whose truths he could not know, but only guess at by what he was told, or of which he had read. Every man and every woman, before receiving a system that required such sacrifices, would require a positive assurance that submission to its requirements would bring indisputable knowledge of its true divinity, so that, after having obtained a divine witness of its genuineness, they could willingly, cheerfully, and with a resolution inspired by the Almighty, move onward over the pathway of persecution and sacrifice, traversed in all ages by the martyred Saints and Prophets. On this point permit me again to quote what Jesus promised, viz.: "Blessed art thou, Simon Barjonah, flesh and blood hath not revealed it unto thee, but my Father in heaven; and upon this rock will I build my church, and the gates of hell shall not prevail against it." Peter had obtained a revelation which Jesus called a _rock_, which every man might receive individually to himself and build upon with perfect assurance and safety, upon which he could found all his hopes and prospects of salvation. Peter, on the day of Pentecost, promised the Holy Ghost to all who would be baptized, or in other words, yield obedience to the Gospel. The Holy Ghost would impart the knowledge which would constitute the rock of revelation upon which the Savior said His people should be established. This people have their hopes and prospects of peace and happiness in this life and in the life to come resting and grounded upon this rock of revelation; and we constitute the only religious community which dares to occupy a Scriptural position; and our claims upon the Savior's promise, that hell shall not prevail against a people so established, gives us peace, tranquility, unshaken confidence, and a cheering and happy assurance of security, in the midst of all kinds of threatened ruin and overthrow. It is the people, the masses--not exclusively their leaders--who possess this knowledge, and boldly testify of its possession. The astronomer may know of many laws and phenomena connected with the sun and its movements through ethereal space; but as regards the simple fact that it exists and shines upon the earth, millions know as well as himself. President Brigham Young, and even Joseph Smith, so far as respects the simple fact that this Gospel, which we preach as a divine institution, never professed to have a knowledge more thorough, more convincing, or more satisfactory, than tens of thousands in these valleys who never arose to address a public audience. This system of religion, in its nature, in the character of its origin, the manner of its operations, and in the purposes for which it was designed, coupled with the fact that people of honest hearts can and will apprehend and appreciate divine truth, is such that it cannot be destroyed. A person who is honest, full of integrity and love for the interest and happiness of his species, having explored this long untrodden path, and made this glorious discovery, will not and cannot keep silence, but despite of threats and opposition, however fierce and terrific, will boldly declare the glorious fact, spreading and multiplying the announcement of the divine intelligence, and, if so required, seal this testimony with his own life's blood. Should the prominent men of this Church, together with tens of thousands of its Elders, be swept away by our enemies, the Gospel would still survive, and, with unabated force and vigor, still continue its irrepressible operations; these holy and sacred truths would be avowed and vindicated, order and proper authority continue their peaceful and happy reign, and Elders, with hearts overflowing with love and heavenly zeal, go forth to the nations; churches spring up in every land and clime; Saints increase and multiply and gather together; the Kingdom of God continue to be established, and the suggestive and inspired sayings of the Prophet Daniel be literally and emphatically fulfilled. CHAPTER XXXIII. Polysophical Association.--Lorenzo no one-idea man.--Character of the Association.--Called to write.--Responded.--Speeches from ten to fifteen minutes.--Time fully occupied.--How it was accomplished.--Everything high-toned.--The effect captivating.--Anxiety to become members.--Note by the Editor.--Nationality.--Where is the place of my nativity?--Where is my home?--Not in any European country.--Not even in America.--Not on earth.--Here I am a stranger.--My home, my nationality in the courts of immortality.--Address to parents.--Our mutual aim.--Responsibilities.--Necessity of cultivating children.--What they should be prepared for.--What they are to become. Lorenzo Snow's rich inventive genius has not been confined to any one particular routine. He has never earned the reputation of "one-idea man." The Polysophical Association, one of the most interesting and extraordinary productions, was the offspring of his fertile brain. It was in the form of a series of evening entertainments, consisting of a most remarkable combination of physical, moral, mental and spiritual exercises, all blended in one harmonious whole. The association met once in two weeks, in my brother's hall, which was decorated in a manner to correspond with the occasion. The first intimation I had of this singularly beneficial and enjoyable project, Lorenzo called at my residence and requested me to write an article, either prose or poetry, and read it on the first opening of the contemplated series, which he briefly explained. Of course I was obedient, wrote a poem, was punctual to time and place, and was amply rewarded with pure, unsophisticated enjoyment. The grand aim in getting up the programme for each meeting was to awaken an unflagging interest, by riveting the attention from the opening of the exercises to the close. To secure this effect, the parts allotted to each were full of point and vigor, and no one was allowed more than fifteen minutes. The speeches, songs, readings, recitations, instrumental music on guitar, organ, piano and bagpipe were all previously arranged and assigned to their respective speakers and players, giving them sufficient time for preparation. During the exercises the attention of all was so firmly riveted that apparently no one in the audience felt any inclination to leave a seat, speak or whisper, but an all absorbing heed was directed to each contributed portion of the magnificent moral, intellectual and spiritual picnic. In order to preserve quietude and profound silence, and that each member, as his or her turn came, might be ready, so that not one moment should pass unoccupied to slacken the interest or cool the awakened enthusiasm, the one who was appointed "master of ceremonies," being seated beside a small table in the centre of the hall, penciled notes on small slips of paper, informing each officiate when the precise time for his or her part would arrive. Thus the name of the individual was not called. A small lad, wearing an appropriate badge indicative of his office, moved quietly around and presented the notes as addressed, and a light touch on a small bell gave the signal of the moment. Extempore speeches were judiciously interspersed with exercises, and a careful consideration was observed in all of these arrangements, to relieve the grave with the gay, the sad with the joyful, etc. All were strictly enjoined to present nothing that would have the least tendency to corrode or in any possible manner annoy the feelings of any; and again, nothing was permitted that was bordering on low witticisms or vulgarity, anything that could possibly offend the most refined sensibility. A sacred, elevating, refining influence at all times pervaded the whole assembly, inspiring pure and lofty sentiments, and, at times during the exercises, the entire audience seemed perfectly enrapt with the Spirit and power of God. On one occasion "Mother Whitney" was so inspired and filled with the Holy Spirit in the midst of those soul-stirring exercises that she arose from her seat, and, while her face glowed with supernatural brightness, she sang with heavenly sweetness, in the gift of tongues, a song of Zion, in the pure language spoken by Adam and Eve in the Garden of Eden. The effect of these varied exercises on invited guests was captivating. Throughout the city quite a sensation was created, insomuch that after he had admitted as members all that could reasonably be accommodated, many came to my brother and with persistent earnestness begged admittance. In order to give a more definite idea of the character of our polysophical entertainments, my brother requests specimens, either in prose or poetry, or both, inserted in connection with the foregoing sketch. In compliance, I select the following poems from my own copies which I had preserved: NATIONALITY. Written For, And Read Before An Assembly Of The "Polysophical Association," In L. Snow's Hall, Salt Lake City, 1855. Most courteously, this evening, I'll present Before this audience, a sentiment-- At least a hint on nationality, A love, or rather a partiality For birthplace, country, and the people, where Our lungs at first inhaled the vital air. One might as well my thoughts exterminate-- My place in pedigree annihilate, Or the warm pulse of life eradicate, As to efface, or to remove from me The sentiment of Nationality. It, of my nature, constitutes a part-- Unites with all the life-blood of my heart; And if no trait, or portion of my spirit, 'Tis something I eternally inherit. Not all the charms surrounding scenes impart, Can chase the high-toned feelings from my heart; For oft--full oft, so tenderly they yearn, A kindling impulse prompts a fond return Unto the land of my nativity-- My native home--my native scenery. But where--O, where the land so choice--so dear? Which is the nation I so much revere? I do not languish for the lakes and rills, The rugged heights of Europe's Alpine hills, The verdant vales which smilingly repose 'Neath their bold summits of eternal snows; Nor would I boast a proud nativity On the luxuriant plains of Italy, With glowing, sunny landscapes, rich and fair, Tall city spires, and grand cathedrals there; Where the salubrious climate's genial heat Gives to the pulse a soft and ardent beat; Where nature, with accelerated force, With less of time, completes her wonted course. Nor yet in Germany, where laws are made To fit like tenons for the joiner's trade-- Where every code of civil policy, Mocks the precision of geometry. Where ease and luxury are smiling 'round, And merry glee and cheerfulness abound; Where summer vineyards and the harvest field To man and beast a joyous plenty yield. Not Britain, with its mountains, hills and dales, Including England, Ireland, Scotland, Wales; With inland products, and ship-crested coast-- Comprising much that wealth and honor boast; With far-famed cities, towns and villas too, Where genius flourished and where valor grew; With all varieties of grade and sphere, Of "Home, sweet home," most lovely and most dear, The honored home of noble thousands, where Are executed with judicious care, Those legal powers, created to bestow Protection's banner on the high and low; And where religious toleration, now, Above all elsewhere lifts its manly brow. Not Sweden, Denmark, Norway, nor in France, Where revolution's onward strides advance, And then recede, as tides that ebb and flow-- As moons that waxing, waning, onward go; While soft refinement, with its graceful air, Displays a master-stroke of polish there; Where vinous foliage--native fruits and flowers, Vie with exotics, in luxuriant bowers. Neither America's much favored land, Where Lehi, guided by Jehovah's hand, Obtained a place for him and his, to be Through generations of posterity; Where those choice records, where the truth was found, As said Isaiah, "_speaking from the ground_." Nor coasts, nor capes, nor islands of the sea; For none I cherish fond partiality. I say, with Brother Eddington, I'm not Italian, Hindoo, English, German, Scot; Neither American, Swiss, Welsh or Dane, Nor yet an Islander from ocean's main, Nor Spanish, French, Norwegian, nor Swede-- I claim no country, nation, kingdom, creed, Excepting Zion; that I proudly name-- Home of all homes, that home I fondly claim. Were I to boast of nationality, I'd look beyond this frail mortality. The noblest spirits scattered o'er the earth, By truth's eternal influence gathered forth From Babylon to earthly Zion, here, Are on their way to heaven's celestial sphere. Our inns, our stopping places, which, or where, Don't matter, when we've paid our bills of fare. One God, one faith, one baptism--we are now All in one kingdom, at one altar bow. The union of the Father and the Son, Is heaven's true pattern; we must all be one. All local feelings must be laid aside, And former differences no more divide. The time approaches; soon will Zion be The pride of earthly nationality; When 'twill the histories of those adorn Of whom 'tis said, "they were in Zion born." The Holy Spirit every Saint receives, Is one sense added to what nature gives, And forms a powerful telescope, whereby We look beyond the stretch of mortal eye. Its keen perceptive vision takes a view Of origin and destination too. Through this superior spirit-sense, we learn What our inferior senses ne'er discern, That we're not natives of this fallen earth. We lived before--we had an earlier birth, A clime and habitations highly pure Beyond what these gross senses can endure. _There_ is the charm, the nationality, The spring of impulse actuating me; That is the point to which I would attain-- The country home I fondly would regain; From whence, for noble purposes, we all, To gain experience through our Parents' fall, To gain the zenith of perfected worth, Have come on pilgrimage, through mortal birth; As foreign trav'lers, each a camping ground On different portions of the earth has found. The force of habit gives to each a grace-- A special charm to each and every place; And yet, with all the adoration felt, As at their shrines devotedly we knelt, Not one--not _all_, possessed sufficient worth, To make us feel quite naturalized to earth. Our hearts beat upward, and our feelings move In homeward currents up to those we love, Where uncorrupted nature's beauties glow-- Where life's pure streams from endless fountains flow. And there the sixth, the spirit sense will lead, If to its dictates we give earnest heed; And its refining process will prepare Us for a full and free reception there; And _there_ we'll talk of nationality With the celestials of eternity. ADDRESS TO PARENTS. Written For, And Read Before A Polysophical Assembly In L. Snow's Hall, In The Winter Of 1854-5. With much respect, fathers and mothers too, The muse, this evening, humbly unto you, In Zion's name, would proffer an appeal Upon a theme involving Zion's weal. As Zion's welfare is our mutual aim, And our united interest I will claim, Not the indulgence of the listening ear, Nor flattering plaudits sycophants would hear, But your attention--thoughtful, calm and grave-- Your sober judgment earnestly I crave. You all are stewards of what you possess, And may abuse, or use in righteousness; And thus the children you most dearly love, Either a blessing or a curse may prove. The infant mind is like an empty cell, Where good and evil find a place to dwell; And may, by culture, be enlarged and filled, And truth and error, one or both, instilled. Let healthy, vigorous limbs inactive lie, How soon they wither, and how soon they die. And without exercise, the mental powers, Weak, unsupplied with proper, useful stores, Will not attain to their diplomaed worth, Nor shed their own inherent lustre forth. We cannot powers and faculties create, But 'tis our province both to cultivate; And while life's busy scenes are hurrying through, The most important is the _first_ to do. You want your sons prepared to carry on The work you have commenced, when you are gone; In high important offices to act-- As Zion's judges, business to transact, In things momentous, for all Israel's sake, With the salvation of the world at stake. Inspire their hearts to earnestly pursue Improvement; and inspire your daughters too. Prompt both to mental labor, while the mind, Like pliant boughs, is easily inclined; While they with readiness and pleasure take Impressions which the sculptor's chisels make. Your sons, as heralds, soon may go abroad, To face the world and teach the truths of God; The wise, the erudite of earth to meet, Knowledge with knowledge, mind with mind compete; All their attainments criticised and tried Before tribunals of ungodly pride, Where no apologies will be received, And no mistakes and errors be retrieved. 'Tis true the Lord His Spirit does bestow, And through that medium streams of knowledge flow; But when the opportunities are given, Through the overruling providence of heaven, For cultivation, no one need expect That God, with smiles, will sanction our neglect. Would not your hearts with deep compassion yearn To think your child in stranger lands must learn, By force of cruel circumstances, what He should have been, at home, in kindness taught? And very soon your blooming daughters will Their destined spheres of wives and mothers, fill: The best, the noblest boon they can receive-- The richest fortune you have power to give-- The best of patrimonies under heaven, Is education, timely, wisely given. Not erudition's superficial gloss, Its glitt'ring tinsel and its flimsy dross. Instead of fabled, sentimental glare, Teach them what was, what will be, and what are: Teach them the principles of life and health, And store their minds with intellectual wealth; For what they treasure here, of real worth, They'll carry with them when they leave the earth. The power of method students gain in school, Forms a credential--constitutes a tool-- An operative instrument whereby Their own resources they can self-supply. Let Zion's children all be taught in youth, Upon the basis of Eternal Truth-- Self-cultivated too, as well as taught, Trained to reflection, and inured to thought; And here in time, and in eternity, The sons as pillars in the Church will be; The daughters, too, as "polished stones" will shine, And ornament their true ancestral line, And be prepared, in beauty clad, to move With grace and dignity in courts above. CHAPTER XXXIV. How Lorenzo spent the interval.--His next mission.--Difficulties to be overcome.--Lays out a city.--Description of the premises.--Builds a house.--President Young visits him.--Introduces a precedent.--Description of it.--Succeeded by railroads.--Gift of the Gospel.--The Patriarch's promise.--A sick man.--Faith in Lorenzo's administration.--A handkerchief is sent.--He blesses and dedicates it.--Is taken to the patient.--Placed upon him.--He recovers.--A letter.--In memoriam.--To Elder Porter Squires.--Expressions of gratitude.--Good wishes and blessings. The interval which succeeded Lorenzo's Italian mission was occupied in school teaching, and in domestic and legislative labors--occasionally accompanying President Young in his visits to the settlements and Stakes of Zion, preaching, administering to the sick, etc., and as a minute-man, officiating in the various duties of his calling. The next mission of importance to which he was called was to locate fifty families in Box Elder County, sixty miles north of Salt Lake City. There a small settlement had been formed, which, for want of the right master spirit, had lost every vestige of enterprise and was minus every aim in the direction of advancement. To diffuse active energies and a spirit of progress into this stereotyped condition of people, was not unlike raising the dead; and a man of less strength of purpose would have faltered. Not so with the one in question. Prompt to the call, he went to work, laid out a city, naming it Brigham in honor of the President of the Church, moved his family to the new city, and thus laid the foundation for the great financial co-operative enterprise which subsequently he there built up. When the county was organized by the authority of the Legislature, he was appointed to preside over it, as a Stake of of Zion. He was elected member of the Legislative Council, to represent the district composed of the counties of Box Elder and Weber. Here follows Lorenzo's own version of the situation: When I arrived in Box Elder County, I found the location where Brigham City now flourishes in a very unprosperous condition. Whether its change from a primitive state should be called improvement, _i. e_., whether it was better or worse for what had been done on the premises, would puzzle an antiquarian. Even the log meeting house, with its ground floor and earth roof, was more extensively patronized as a receptacle for bed bugs than for the assemblage of Saints. At first, in locating there, I only took a portion of my family, as a small and incommodious adobie hut was the only tenement attainable. During the summer and fall I succeeded in erecting a house, one story and half in height, thirty feet by forty. It being impossible to obtain shingles, I covered the building with slabs, and for two winters the rattling of those slabs, put in motion by the canyon breezes, supplied us with music in the absence of organs and pianos. I had thus covered the roof of my house, but before my front door was in, and all my floors laid, and before any plastering was done, our house was the stopping place and the home of President Brigham Young and his company of tourists, whenever they visited these northern settlements. We sometimes entertained as many as forty at once. As soon as my house was up and partly finished, I had all of my family with me; and on the occasion of these visits of the Presidency, my family all united to make our visitors as comfortable as possible. To manifest due respect, and a proper appreciation of those visits, which were productive of a vast amount of good to the Saints scattered throughout the Territory, I introduced a precedent which was widely adopted and carried into effect, until railroads superseded those lengthy carriage drives. To perpetuate a remembrance of this unique order of reception, I will give a description of the original one, as follows: On learning the precise time when the party would arrive, I arranged a programme for the occasion. In the first place, a set of hands was detailed to put the roads in good condition for carriages, by clearing away stones, filling crevices, repairing bridges and causeways, etc. Much care and labor were devoted to organizing the escort to meet the President's long train of carriages some miles from the city. We had not the means in those early days of our history to be very elaborate in furnishing equipments as would have gratified our vanity, but what we lacked we supplied in ingenuity and enterprise, in fixing up what our means and circumstances would admit. We selected forty or fifty intelligent, interesting looking young gentlemen, dressed in gray uniforms, each carrying a lance, the top of which was pointed with shining material, from which gay ribbons floated gracefully in the breeze. These young gentlemen were mounted on our finest horses and properly instructed and disciplined for the occasion. Next, we selected sixteen or twenty fine intelligent young ladies, had them dressed in white, with corresponding decorations. These were seated in wagons, each drawn by two span of horses, properly caparisoned. All the members of the escort were carefully instructed respecting a proper manner of giving the salute on meeting the visiting party; the various branches of the escort bearing flags and beautiful banners with appropriate mottoes. All were preceded by one or two carriages occupied by the authorities and leading men of the city, the whole led by a martial band under the direction of the city marshal. In connection with the foregoing arrangement, the children, in their Sunday attire, gathered from all parts of the city, and many from adjacent settlements, were formed into line on each side of the street, and as the company entered, it was conducted through these long lines of children to my house, amid loud cheers, the ringing of bells and waving of banners. The effect of this display on President Young and party was truly thrilling. They were taken by a surprise of the most impressive character. Thus an example was set which has been extensively followed, until carriage riding has, to a great extent, yielded to that of railroads. One of the precious gifts of the everlasting Gospel conferred on Brother Lorenzo, that of healing the sick by the power of faith and the instrumentality of the sacred ordinances which God has revealed, is a prominent one. Early in his experience in the Church, when he received his patriarchal blessing under the hands of the Patriarch, Joseph Smith, father of the Prophet, he received a promise of this gift, and he was told that the sick should even send handkerchiefs to him for his blessing, by which they should be made whole. A very striking instance in fulfilment of this prediction occurred in the winter of 1866. Brother William Smith, of Kaysville, Davis County, Utah, was taken very sick; his faith centred in God and in the ordinances of His house, instead of human medical skill; and he and his wife had, from experience, great faith in Brother Snow as an administrator, but he was forty miles away. It was winter, the weather very cold and stormy, and the roads almost impassable, and they thought it preposterous to send for him, and tried to content themselves with the services of those present. But with all the faith that was exercised, with all that patient, skilful and careful nursing--all that love and affection could do for him--he continued to grow worse, and gradually sank until his life was despaired of and his case considered hopeless by all but his heart-stricken, loving wife. She was hoping and praying with all the fervor affection inspires, when, by the promptings of the Spirit which brings "all things to remembrance," she recollected that when Brother Snow was at her home in Wiberson, England, in reading a copy of his patriarchal blessing, she was struck with the prediction that the sick should send handkerchiefs to him, etc. Like a lamp suddenly lighted, and like the sunbeams streaking forth from under a heavy cloud, her heart took courage and the light of eternity seemed to spread a halo around; and the thought was immediately suggested to her that, as her husband, now almost unconscious, was too far gone to act for himself, she might act for him, and forthwith she started to carry the suggestion into effect. No time was lost in commissioning a messenger to go with all possible dispatch and take to Brother Snow a new silk handkerchief, with a note from Sister Smith containing her request, also instructions relative to, and descriptive of her husband's condition. The messenger accomplished the trip, to and from, as expeditiously as the state of the roads would possibly admit. When Brother Snow was made acquainted with the situation, his sympathies were much aroused. From long acquaintance, he had full confidence in their faithfulness and integrity. They had befriended him when on a mission in a foreign land, and from first acquaintance, with him and them, confidence was mutual. We now copy from Brother Snow's journal: I took the handkerchief and a bottle of perfumery, and on retiring to my closet, I prayed, and then I consecrated the perfumery and sprinkled it on the handkerchief. I then again bowed before the Lord, and in earnest supplication besought Him to remember the promises He made through His servant, the Patriarch, whom He had now taken to Himself, and let the healing and life-inspiring virtues of His Holy Spirit be imparted to this handkerchief, and from thence to Brother Smith when it shall be placed upon him, speedily restoring him to life, health and vigor. As soon as the messenger returned, with the handkerchief neatly folded in an envelope, it was unfolded and spread over the head and face of Brother Smith, the apparently dying man, with almost instantaneous effect. His immediate recovery was observed with surprise and astonishment by all around, and well might they exclaim: "It is the Lord's doings, and it is marvelous in our eyes." IN MEMORIAM. Out of respect to the family of the departed, who has gone to reap the reward of the righteous--as a tribute justly due the memory of the faithful, trustworthy Elder Porter Squires, and as a testimonial of my brother's recognition and appreciation of true merit, we think the following extract worthy of insertion: Legislative Hall, Fillmore City, Millard County, Utah, December 21, 1856. _Elder Porter Squires_: Dear Brother.--When traveling abroad among the nations of the earth, I have often thought of your kindness and faithfulness, and the assistance you have rendered me and my family. And while thinking of you, my prayers have often been offered up in your behalf, in every place, and in every nation wherever I have set my feet. Language fails to express the feelings and the sincere gratitude of my heart for the interest you have manifested in the many kind and important services you have discharged in my interest since you came into my family. I feel that you are fully entitled to be blest when I am blest, to be honored when I am honored, to be exalted when I am exalted, and to be glorified when I am glorified. I have decreed in my heart that, some day, I shall pay you four-fold, and with interest, for all you have done for me, but when this will be, the Lord only knows. Till then, I can only pray for you, that the Spirit of the Highest may be richly poured out upon you, and that peace may always dwell with you. I shall be glad when you find a companion and have a home of your own. But I say, as I always have said, be not in so much haste as to take one that your wisdom and judgment will not approve. I declare to you in the name of the Lord, there are wives in store for you of the Lord's choosing, that will be given you, and you shall lose nothing, but shall be crowned and glorified with your brethren in the Kingdom of the Lord our God, and in the midst of your wives and children, and no power on earth or in hell shall prevent you receiving this blessing. I say this in the name of the Lord, and by the spirit of prophecy which is in me, and it is true and sacred. I have no time to get away from public business except in the evening, when I go out into the fields alone by myself, to call upon the Lord to bless me and my family. I never enjoy myself so well as I do on these occasions. Men change and circumstances alter, but the Lord is always the same kind, indulgent and affectionate Father, and will bless those that will, in childish simplicity, humble themselves before Him, and ask for what they want. I think of you at such times, and always have the spirit to bless you in the name of the Lord. Your brother in the Gospel, Lorenzo Snow. CHAPTER XXXV. Necessity of recreation.--Lorenzo anticipates the need of the people.--Provides a miniature theatre.--How it was managed.--Moves to a new building.--A windstorm.--House blown down.--Everything destroyed.--Discouragement.--President J. Young speaks prophetically.--His prophecy fulfilled.--The Dramatic Association organized.--Lorenzo presides over it.--Bishop McQuarrie speaks.--Relates an incident.--The Social Hall erected.--Its uses.--Concerning circulating medium.--Checks as good as gold.--Within reach of all.--Assessment. Realizing as he did, the fact that those who have the charge and oversight of the people, without providing proper recreation, have adopted a mistaken policy, Lorenzo made an elaborate effort, in this direction, to meet the wants of the semi-progressive inhabitants of his new-born city. Early in the winter of 1855-6, while his recently erected dwelling house was unfinished, he converted his largest room, which was fifteen by thirty feet, into a theatrical department, by erecting a stage in one end of this not-too-capacious hall--furnishing scenery appropriate to the situation. He then organized a dramatic company; and during the long winter evenings his amateur performers drew crowded audiences of invited guests. The diminutive size of his auditory being insufficient to accommodate all of the citizens at once, it was necessary, in order to avoid partiality, to invite the people alternately, which gave equal opportunities to all. Here the old and the young, the grey-headed and the little prattlers, met and mingled--the people were drawn together and a union of feeling was awakened. These were free of charge. My brother, in connection with the voluntary actors, furnished the entertainments--he held the strings, not allowing anything of a demoralizing character to be presented--carefully examining the plays before they were exhibited on the stage, and only accepting such as would create innocent merriment, or inspire elevating and refining sentiment. The effect was very satisfactory, not only in producing pleasurable recreation at the time, but was one of the aids in arousing the partially dormant energies of the people. This hall, and these theatricals, answered their purpose for the first winter. During the summer, the people, although in their poverty, experiencing the great need of a larger building, commenced the erection of one forty-five by sixty-five feet. This was called "Court House," and was designed to be at the service of the county for county purposes, but was mostly built by the labor tithing and donations of the people of Brigham City. It was an adobie building, two stories high; they succeeded in erecting the walls, and early the next winter Lorenzo had several thicknesses of boards laid on the sleepers overhead as a temporary roof--fitted up the comparatively spacious hall, which was twenty-two by forty-five feet, and moved his theatricals into the basement. With this improved condition my brother determined to have a dramatic company of ability, and capable of attaining to celebrity in the profession. Accordingly, he selected some of the most talented young gentlemen and ladies, including several of his own family, and engaged an actor who had considerable experience on the Salt Lake stage--set apart one of his private rooms for the instruction of the class, in which the students made rapid progress. When the "Dramatic Association of Brigham City" was organized, Lorenzo was chosen president, which position he has filled from that time. But misfortune awaited them. After enjoying their improved circumstances, and having successfully performed during the winter, in the spring a terrific windstorm visited the city, and the court house was blown down with destruction to the stage, theatrical scenery, and all the accompanying fixtures, which, of course, put a quietus on the Dramatic Association for a season. The people were poor; they had struggled beyond measure to erect the walls now lying in ruins, and how to repair the loss was a problem which apparently amounted to impossibility--even the irrepressible Lorenzo Snow felt almost disheartened. Not long, however, after the trying occurrence, he attended a dinner-party at Brother Hunsaker's, in company with President Joseph Young (familiarly called Uncle Joseph), when, rather despondingly, as they sat viewing the ruins, he remarked, "I cannot see how we ever can rebuild those walls;" when Uncle Joseph, turning to him, very emphatically said: "Brother Lorenzo, the Lord will soon open your way to build, and you shall have a much better house than the first;" then taking a sovereign from his pocket, said, "Take this for that purpose as a commencement." Lorenzo's feelings were averse to taking anything from Prest. Young, and said, "No, Brother Joseph," but, on second thought, it flashed across his mind, "Yes, I will take it, for I think it a favorable omen--a starting point." And so it proved--from that time the way opened little by little, and in fulfilment of Brother Joseph's words, they erected a second structure, in many respects better than the first. But in several instances labor and ingenuity supplied the lack of cash. In case of roofing, not being able to purchase nails, they made wooden pins with which their sheeting is fastened to the rafters, as can be seen to this day. The upper story of the building was forty-five by sixty-five feet, and was used as an assembly hall, for meetings of religious worship, concerts, lectures and dancing, until they built their large Tabernacle. After the first year, the theater was transferred from the basement to the upper story. A stage was erected in the east end, 18x45 feet, furnished with fine elaborate scenery and apartments, where the members of the Dramatic Association had appropriate opportunities to exercise and display genius and ability. They soon won laurels and gained considerable celebrity, and were justly acknowledged as the best dramatic company in the Territory outside Salt Lake City. The main body of the lower story was used for county purposes, sittings of the courts, etc., the county having assisted sufficiently to claim a share, although, as with the first building, this also was mostly built by labor tithing, and donations from the people of Brigham City. On or about the middle of March just past, the writer attended the Ladies' Relief Society Quarterly Conference in Ogden City. One of the speakers, Bishop Robert McQuarrie, in addressing the large attentive audience in the "Tabernacle," earnestly and eloquently impressed on the minds of the audience the virtue, benefit and, as Saints of God, the practical necessity of living in constant communion with and acknowledging God at all times, and relying on His assistance in the performance of every duty; he also admonished all present to honor Him and cultivate His Spirit in their hearts, not only when officiating in organized capacity and in religious exercises, but in their amusements, he said, they should be governed by its influence, and engage in nothing in which they could not, with propriety, ask the blessing of the Lord. As a corresponding closing refrain, the Bishop related an impressive incident which he said had made a lasting impression on his mind. At a time not specified, he was spending an afternoon with my brother in his family residence in Brigham City. A theatrical performance was in anticipation for the evening entertainment, and Lorenzo invited the Bishop to attend. He accepted the invitation, and as the hour of opening approached all made ready for going, and when in group assembled and ready to start, Lorenzo said, "Let us all kneel down and pray," which accordingly they did. As a theater promoter, theater director and theater attendant, this little, yet significant incident is very strikingly characteristic of my brother, and so illustrative of the leading principles of his life, it is worthy of record as a true index and as a judicious monitor. In 1875 the "Brigham City Mercantile and Manufacturing Association" erected a Social Hall 33x63 feet, and two stories; the first was designed for amusement, social and dancing parties, lectures, and the assemblies of the Polysophical Association; the second for a high school or seminary of learning. "_How blessings brighten as they take their flight_!" Although the good people of Box Elder County had exhibited well-developed appreciative faculties, it is hardly admissible to suppose that they fully realized the many advantages and conveniences resulting from their co-operative system, which extended to the social, as well as to the business and financial departments of society. The checks (scrip) issued by this institution, as a home circulating medium, (until an unlawful assessment, with its blighting touch, rendered it obsolete, as will be fully explained hereafter,) were good as gold for admission to theatres, lectures, dancing parties--in fact, wherever and whenever entrance fees were demanded; and, independent of cash fluctuations, they were within the reach of all--men, women and children. Being paid out for all kinds of labor, they were accessible to all who were able to work, and provision was made for those who were not. CHAPTER XXXVI. Mission to the Sandwich Islands.--Elders called home.--Walter M. Gibson.--Goes to the Sandwich Islands.--His perfidy.--Lorenzo, with other Elders, sent to investigate.--Take Stage.--Arrive at a mining town.--Incident.--New driver.--Favorable impressions.--Sings melodiously.--Swears blasphemously.--Drives furiously.--Perilous predicament.--Other perils.--Arrive at San Francisco.--At Brother Eveleth's.--Take steamer.--Arrive near the landing at Lahaina.--Boat upset.--Lorenzo and the Captain drowned.--Both restored to life.--Rejoicing and thanksgiving. In 1857, when the United States army was on the march towards Utah, the Latter-day Saint Elders abroad on missions were called home, and the mission on the Sandwich Islands was, for about two years, left in charge of a native Elder. During this time, Walter M. Gibson, a man of deep scheming policy, came to Utah--professed to adopt the faith of the Latter-day Saints, was baptized, took a short mission to the Eastern States, and when he returned started immediately for the Sandwich Islands, and there palmed himself on the unsuspecting natives as a superior personage, authorized by and superior to President Brigham Young, and claimed the presidency over all the Pacific isles. He re-organized the Church in accordance with his own schemes, ordained twelve Apostles, and charged them one hundred and fifty dollars each for the office conferred, and High Priests and Elders in proportion. With means thus obtained he purchased one-half of the island of Lanai, where he gathered the Saints and all for his own aggrandizement. Fearing they might be deceived, some eight of the Elders wrote to brethren in Utah who had labored many years among them. They stated some of the facts concerning Mr. Gibson's course, and asked advice. This communication was translated and submitted to President Young. The First Presidency decided that Apostles Ezra T. Benson and Lorenzo Snow should visit the islands, and that Elders Joseph F. Smith, Alma Smith and William W. Cluff should accompany them. From Lorenzo's journal: "We took stage at Salt Lake City, about the 1st of March, 1864, for San Francisco, California. Some interesting incidents occurred during our overland trip to California, that seemed to us at the time rather interesting or, at least, a little exciting. It is true, so far as the tremendous jolting was concerned, we had decidedly the advantage of Horace Greeley in his ludicrous lone stage-ride over the same road, inasmuch as five of us could maintain a better balance than a lone man. At any rate, on the roughest portions of the route, we partially succeeded in keeping our heads clear from the top of the stage, which, as per report, he failed in doing. On arriving at a small mining town one Sunday morning about sunrise, our stage-man drove to the post office to exchange mail bags; just then a negro rushed out of a saloon directly in front of our horses, and had barely crossed the street, when a white-man in his shirt-sleeves hurried out of the door from whence the negro came, with revolver in hand, and fired several shots in the direction in which the negro was running. We saw him fall, and as his antagonist absconded, curiosity prompted us to follow and ascertain the condition of his victim. He lay upon the ground groaning and writhing in agony. He pointed to places on his body where the bullets struck him, but just then the stage was ready to start, and we left the unfortunate fellow to his fate. At another time, having stopped to exchange horses just as night was setting in, one of our company remarked that our new driver had quite the air and appearance of an intelligent gentleman, and we soon discovered that he possessed a wonderful musical talent, in the exercise of which he elicited our surprise and admiration. It really seemed to me that a sweeter, a more pathetic or melodious voice I had never heard. It is quite possible that the stillness of night and the wild scenery of nature around us had a tendency to enhance the effect and increase our appreciation of melodious accents; whatever it might be, I was charmed, delighted, and felt that I could embrace that man and call him brother. Whether the causes of these variations exist originally in their organizations, or are the result of a life training, may be a subject for philosophical discussion, but facts definitely prove that some people are made up of opposite elements, the proof of which one may visibly notice by waiting and observing, as in the case now instanced. A sudden lurch of the coach, which was occasioned by a miss-step or awkward movement of the horses, wrought a sudden, marvelous change in our entertainer, and instantaneously closed our animating entertainment, while a volley of oaths and the most horrid blasphemies succeeded. As he poured forth his disgusting and heart-sickening profanity, he most furiously lashed the innocent horses. At this time we were just commencing the descent of a mountain some miles in length; it was quite dark, the road rough and rocky, and it may be readily imagined that our prospects were not the most inviting. Our coach swayed fearfully--the wheels ever and anon striking fire as they whirled over the rocks, with a double span of horses upon a keen run, tossing us up and down, giving us a few hard strokes of the head against the cover of the coach. At length Elder Benson, in a tremulous yet powerful voice, demanded of the driver to moderate his speed, which was responded to by an increased and more furious lashing of the foaming, panting steeds; thus, and more, with a drunken coachman (as we afterwards learned), we tore along down the mountain, every moment in jeopardy of being dashed to pieces. When at last reaching a station, we were happily relieved from this perilous adventure. On our return we learned that the inebriate had been discharged. But one peril over, another comes. The most exciting and dangerous portion of our overland route is yet before us, which we encountered in passing over the Sierra Nevada Mountains. Many portions of the road were covered with snow and ice, and ran a long way close beside fearful ravines, hundreds of feet in depth. One sitting in the coach, by inclining the head a little one side, could gaze down into the vast depths below, conscious that the wheels of the vehicle were often within a few inches of the terrible gulf; consequently, the slipping of the wheels, the least blunder of a horse, or a strap or buckle giving way, or the least carelessness of the driver, would plunge the whole outfit over the rocky crags into the abyss below. The danger was increased by the ice and snow, and the sudden, abrupt turns in the road. When we approached very slippery places, where the road frequently was barely of a sufficient width for the coach to pass between the high sharp rocks on one side and the frightful chasm on the other, the driver, in guarding against catastrophes, would put his two spans on their utmost speed. Hour after hour, as we thus moved on, particular points in the road were pointed out to us, where coaches had whirled down precipices, and every occupant had been killed. These nerve-stirring recitals caused us more seriously to realize the gravity of our situation and our dependence on God for the preservation of our lives; and we truly felt grateful for our deliverance, and breathing more freely, felt our pulses restored to their normal state as we dismounted from the coach at the western base of the Sierra Nevada Mountains. On our arrival in San Francisco we were kindly entertained by Elder Eveleth, whose hospitable house was our home during our short stay, while making arrangements for our passage by steamer for the point of our destination. Brother Eveleth's kindness and hospitality to the latter day missionaries traveling to and from Salt Lake is proverbial; and although called to a higher and broader sphere, he lives in the grateful, affectionate remembrance of those who knew him. The following is from the narrative of Elder W. W. Cluff: We arrived at Honolulu, the capital of the islands, about the 27th of March, 1864. On the 29th we sailed for Lahaina, on the schooner Nettie Merrill, Captain Fisher, for the island of Maui, a distance of about ninety miles from Honolulu. On the morning of the 31st of March, we came to anchor about one mile from the mouth of the little harbor of Lahaina. Apostles Ezra T. Benson, Lorenzo Snow, Brother Alma L. Smith, and myself, got into the small boat to go on shore Brother Joseph F. Smith, as he afterwards stated, had some misgivings about going in that boat, but the manifestation was not sufficiently strong to indicate any general accident. He preferred to remain on board the vessel until the boat returned. The boat started for the shore. It contained some barrels and boxes, the captain, a white man, two or three native passengers, and the boat's crew, who were also natives. The entrance to the harbor is a very narrow passage between coral reefs, and when the sea is rough, it is very dangerous, on account of the breakers. Where the vessel lay, the sea was not rough, but only presented the appearance of heavy swells rolling to the shore. As we approached the reef it was evident to me that the surf was running higher than we anticipated. I called the captain's attention to the fact. We were running quartering across the waves, and I suggested that we change our course so as to run at right angles with them. He replied that he did not think there was any danger, and our course was not changed. We went but little farther, when a heavy swell struck the boat and carried us before it about fifty yards. When the swell passed it left us in a trough between two huge waves. It was too late to retrieve our error, and we must run our chances. When the second swell struck the boat, it raised the stern so high that the steersman's oar was out of the water, and he lost control of the boat. It rode on the swell a short distance and swung around just as the wave began to break up. We were almost instantly capsized into the dashing, foaming sea. I felt no concern for myself about drowning, for while on my former mission I had learned to swim and sport in the surf of those shores. The last I remember of Brother Snow, as the boat was going over, I saw him seize the upper edge of it with both hands. Fearing that the upper edge of the boat, or the barrels, might hit and injure me as the boat was going over, I plunged head foremost into the water. After swimming a short distance, I came to the surface without being strangled or injured. The boat was bottom upwards, and barrels, hats and umbrellas were floating in every direction. I swam to the boat and as there was nothing to cling to on the bottom, I reached under and seized the edge of it. About the same time Brother Benson came up near me and readily got hold of the boat. Brother Alma L. Smith came up on the opposite side of the boat from Brother Benson and myself. He was considerably strangled, but succeeded in securing a hold on the boat. A short time afterwards the captain was discovered, about fifty yards from us. Two sailors, one on each side, succeeded in keeping him on the surface, although life was apparently extinct. Nothing yet had been seen of Brother Snow, although the natives had been swimming and diving in every direction in search of him. We were only about one-fourth of a mile from shore. The people, as soon as they discovered our circumstances, manned a life boat and hurried to the rescue. We were taken into the boat, when the crew wanted to row for the shore, and pick up the captain by the way. We told them that one of our friends was yet missing, and we did not want to leave. We discovered that a second boat had left the shore and could reach the captain as soon as the one we were in. Seeing this, the crew of our boat consented to remain and assist us. The captain was taken ashore, and by working over him sometime was brought to life. Probably his life would not have been much endangered but for a sack of four or five hundred silver dollars which he held in his hand, the weight of which took him at once to the bottom. The natives dove and brought him up, still clinging to the sack. When his vitality was restored, the first thing he inquired about was the money; intimating to the natives, with peculiar emphasis, that it would not have been healthy for them to have lost it. Brother Snow had not yet been discovered, and the anxiety was intense. The natives were, evidently, doing all in their power. Finally, one of them, in edging himself around the capsized boat, must have felt Brother Snow with his feet and pulled him, at least, partly from under it, as the first I saw of Brother Snow was his hair floating upon the water around one end of the capsized boat. As soon as we got him into our boat, we told the boatmen to pull for the shore with all possible speed. His body was stiff, and life apparently extinct. Brother A. L. Smith and I were sitting side by side. We laid Brother Snow across our laps, and, on the way to shore, we quietly administered to him and asked the Lord to spare his life, that he might return to his family and home. On reaching the shore, we carried him a little way to some large empty barrels that were lying on the sandy beach. We laid him face downwards on one of them, and rolled him back and forth until we succeeded in getting the water he had swallowed out of him. During this time a number of persons came down from the town; among them was Mr. E. P. Adams, a merchant. All were willing to do what they could. We washed Brother Snow's face with camphor, furnished by Mr. Adams. We did not only what was customary in such cases, but also what the Spirit seemed to whisper to us. After working over him for some time, without any indications of returning life, the by-standers said that nothing more could be done for him. But we did not feel like giving him up, and still prayed and worked over him, with an assurance that the Lord would hear and answer our prayers. Finally we were impressed to place our mouth over his and make an effort to inflate his lungs, alternately blowing in and drawing out the air, imitating, as far as possible, the natural process of breathing. This we persevered in until we succeeded in inflating his lungs. After a little, we perceived very faint indications of returning life. A slight wink of the eye, which, until then, had been open and death-like, and a very faint rattle in the throat, were the first symptoms of returning vitality. These grew more and more distinct, until consciousness was fully restored. When this result was reached, it must have been fully one hour after the upsetting of the boat. A Portuguese man, living in Lahaina, who, from the first, rendered us much assistance, invited us to take Brother Snow to his house. There being no Saints in the place, we gladly accepted his kind offer. Every possible attention was given for Brother Snow's comfort. We will here append my brother's account of the upsetting of the boat, and what he can recollect of the sensations of a man drowning and afterwards coming to life. As we were moving along, probably more than a quarter of a mile from where we expected to land, my attention was suddenly arrested by Captain Fisher calling to the oarsmen in a voice which denoted some alarm, "Hurry up, hurry up!" I immediately discovered the cause of alarm. A short distance behind us, I saw an immense surf, thirty or forty feet high, rushing towards us swifter than a race horse. We had scarcely a moment for reflection before the huge mass was upon us. In an instant our boat, with its contents, as though it were a feather, was hurled into a gulf of briny waters, and all was under this rolling, seething mountain wave. It took me by surprise. I think, however, that I comprehended the situation--in the midst of turbulent waves--a quarter of a mile from the shore, without much probability of human aid. I felt confident, however, there would be some way of escape; that the Lord would provide the means, for it was not possible that my life and mission were thus to terminate. This reliance on the Lord banished fear, and inspired me up to the last moment of consciousness. In such extreme cases of excitement, we seem to live hours in a minute, and a volume of thoughts crowd themselves into one single moment. It was so with me in that perilous scene. Having been somewhat subject to faint, I think that after a few moments in the water I must have fainted, as I did not suffer the pain common in the experience of drowning persons. I had been in the water only a few moments, until I lost consciousness. The first I knew afterwards, I was on shore, receiving the kind and tender attentions of my brethren. The first recollection I have of returning consciousness, was that of a very small light--the smallest imaginable. This soon disappeared, and I was again in total darkness. Again it appeared much larger than before, then sank away and left me, as before, in forgetfulness. Thus it continued to come and go, until, finally, I recognized, as I thought, persons whispering, and soon after, I asked in a feeble whisper, "What is the matter?" I immediately recognized the voice of Elder Cluff, as he replied, "You have been drowned; the boat upset in the surf." Quick as lightning the scene of our disaster flashed upon my mind. I immediately asked, "Are you brethren all safe?" The emotion that was awakened in my bosom by the answer of Elder Cluff, will remain with me as long as life continues: "Brother Snow, we are all safe." I rapidly recovered, and very soon was able to walk and accompany the brethren to our lodgings. Brother Cluff resumes the narrative: As soon as Brother Snow was out of danger, it occurred to me that I had better return to the vessel. As I reached the deck by the rope ladder over its side, I saw at a glance that Brother Smith was under great anxiety of mind. We were both under an intensity of feeling which men usually experience only a few times in their lives. Brother Smith had been informed by a native that the captain and an elderly white man were drowned. The latter he supposed to be Brother Benson, hence his great anxiety. My own nervous system was strung up to an extreme tension by the events of the past two hours. When I told Brother Smith that all were safe, the sudden revulsion of feeling almost overcame him. We rejoiced together that through a merciful Providence, and the faith that had been bestowed upon us, we were all alive. CHAPTER XXXVII. Mission to the Sandwich Islands concluded.--Journey to Lanai.--Mr. Gibson.--Pagan superstitions.--Adopted by Miss Gibson.--Mr. Gibson reverenced by the natives.--His impudence.--Elder J. F. Smith's reply.--Elder Snow's prophecy.--Gibson cut off from Church.--Prophecy fulfilled.--Sermon on the ship.--An earthquake.--Return home.--Interview with President Young. On the second of April Brother Snow had so far recovered his strength that it was thought best to pursue our journey. We hired some natives to take us in an open boat across the channel, sixteen miles, to Lanai. We arrived at the landing place, three miles from the village, just at dark. We sent a messenger to Mr. Gibson, with the request that he would send down some saddle horses for us to ride up in the morning. Early the following morning, April 3d, the horses were ready for us. An hour's ride over a rough, rocky road, brought us to a settlement; our reception by Mr. Gibson and most of the native Saints was cool and very formal. Many improvements had been made since our last visit that were praiseworthy and reflected great credit on Mr. Gibson. After breakfast, Apostles Benson and Snow engaged in conversation with Mr. Gibson on the affairs of the mission. That day and the following were principally spent in laboring with Mr. Gibson and the native Elders, to get them, if possible, to see the condition they were in. During this time, Brothers Joseph F. Smith, Alma L. Smith and myself took a ride around the valley, accompanied by Mr. Gibson's daughter as our guide. About one half mile from Mr. Gibson's residence was a large rock, the top several feet above the ground. Mr. Gibson had a chamber cut into this rock, in which he had deposited a Book of Mormon and other things, and called it the corner stone of a great temple, which would be erected there. A frame work of poles had been constructed, in a circular form, around this rock, and this was covered with brush. Mr. Gibson, by appealing to the pagan superstitions of the natives, made them believe that this spot was sacred, and if any person touched it he would be struck dead. So much faith had the daughter of Mr. Gibson in the teachings of her father, that she related, apparently in good faith, the circumstance of a hen flying upon the booth and immediately falling down dead. Notwithstanding the protest of Miss Gibson, that it was very dangerous to do so, we went inside of the brush structure and examined the rock and came out unharmed. We were further informed that Mr. Gibson had succeeded in surrounding his own person and residence with such a halo of sacredness in the minds of the natives, that they always entered his house on their hands and knees. This was repeated on other occasions. It was the old customary way in which the natives had been in the habit of paying their respects to their kings, and the custom had been revived by Mr. Gibson in order to increase his personal prestige. We had previously learned that the Saints would assemble in conference on the sixth of April. At ten o'clock a. m., they had assembled in the meeting house. We all started to go in, when Mr. Gibson made some excuse for returning to his house. We went in and took our seats on the stand. The house was well filled. In a few minutes Mr. Gibson made his appearance. As soon as he entered the door, the entire congregation instantly arose to their feet and remained standing until he was seated on the stand. The execution of this act of reverence evinced long and careful training. Mr. Gibson had doubtless delayed his entrance to make a fitting opportunity for this exhibition. He entirely ignored the presence of the Apostles, and, after the people were seated, arose and gave out the opening hymn. This act gave evidence at once that he had no proper idea of the organization and authority of the Priesthood. Seeing this, President Benson called on me to pray. Without giving any time for consultation, as soon as the second hymn was sung, Mr. Gibson arose to his feet and commenced to address the congregation, in substance, as follows: "My dear red-skinned brethren, sisters and friends. I presume you are all wondering and anxious to know why these strangers have come so suddenly among us, without giving us any notice of their coming. I will assure you of one thing, my red-skinned friends, when I find out, I will be sure to let you know, for I am your father, and will protect you in your rights. These strangers may say they are your friends; but let me remind you how, when they lived here, years ago, they lived upon your scanty substance. Did they make any such improvements as you see I have made? Did I not come here and find you without a father, poor and discouraged? Did I not gather you together here, and make all these improvements that you to-day enjoy? Now you, my red-skinned friends, must decide who your friend and father is, whether it is these strangers or I who have done so much for you." When he took his seat, President Benson requested Brother Joseph F. Smith to talk, rather intimating that it was desirable to speak on general principles, and that he need not feel bound to notice all that Mr. Gibson had said. It seemed impossible for any man to speak with greater power and demonstration of the Spirit. He referred the Saints to the labors of Brother George Q. Cannon and the first Elders who brought them the Gospel. He reminded them of facts with which the older members were well acquainted--the great disadvantage the Elders labored under, and the privations they suffered in first preaching the Gospel on the islands. How they slept in their miserable huts and lived as they lived; how they traveled on foot in storms and in bad weather, from village to village, and from house to house, exposing health and life. How they went destitute of clothing, and what they had been in the habit of considering the necessaries of life, to bring to them the blessings of the Gospel, without money and without price. He asked by what right Mr. Gibson called himself the father of the people, and the Elders who faithfully labored to establish them in the Gospel, strangers. The spirit and power that accompanied Brother Smith's remarks astonished the Saints and opened their eyes. They began to see how they had been imposed upon. Every word he spoke found a response in their hearts, as was plainly manifest by their eager looks and animated countenances. There was another meeting in the afternoon, in which Apostles Benson and Snow addressed the Saints. The remarks were interpreted by Elder Joseph F. Smith. On the seventh, there was a meeting in the forenoon. A Priesthood meeting was appointed for the evening, and the conference adjourned _sine die_. The meeting of the Priesthood in the evening was well attended, as it was understood that Mr. Gibson's course would be investigated. The complaints that were made by the native Elders, in the communication that led to our present mission, were read, and Mr. Gibson was called on to make answer to the charges. In addition to nearly a repetition of his harangue at the meeting on the day previous, his reply consisted of a bombastic display of some letters of appointment and recommendations from President Young, to which he attached large seals, bedecked with a variety of colored ribbons, to give them an air of importance and official significance, in the eyes of the unsophisticated natives. These papers he held up before the people, and, pointing to them, said, with great emphasis, "Here is my authority, which I received direct from President Brigham Young. I don't hold myself accountable to these men!" meaning the Apostles and those who come with them. Had there been no other proof of the wrong course of Mr. Gibson, that remark was sufficient to satisfy the brethren what their plain duty was, and they acted promptly in the matter. Apostle E. T. Benson followed Mr. Gibson. He reviewed Mr. Gibson's past course, and showed that, in making merchandise of the offices of the Priesthood, introducing the former pagan superstitions of the people, for the purpose of obtaining power, and his idea of establishing a temporal and independent kingdom on the Pacific isles, were all in antagonism to the plan laid down in the Gospel for the redemption of man. The spirit manifested by Mr. Gibson proved that he was ignorant of the powers of the Priesthood, or that he ignored them for purely selfish motives. What they had seen and heard since their arrival, proved that the complaints made by the native Elders, in their letters to Utah, were correct, as far as they went, but the half had not been told. Brother Benson's remarks were interpreted, after which it was motioned that Mr. Gibson's course be disapproved. When this was put to a vote, all but one of the native Elders voted against the motion. This showed that Mr. Gibson still retained a strong hold on the minds of the Saints. Notwithstanding this show of strong opposition, Brother Snow arose, and in his remarks prophesied that Mr. Gibson would see the time that not one of the Saints would remain with him. Brother J. F. Smith remarked that among the scores of Elders who had labored on the islands, none had been so utterly wanting in the spirit and power of the Gospel as to charge the Saints anything for conferring on them the blessings of the Priesthood, until Walter M. Gibson came, and had the presumption to claim that he had a right to ordain Apostles and High Priests for a price--for money. The Apostles informed Mr. Gibson and the Saints that, when they left the islands for home, Elder Joseph F. Smith would be left in charge of the mission. That all those who wished to be considered in good standing in the Church, should leave Lanai and return to their homes on the other islands, where the branches would be re-organized and set in order by the brethren who would be left for that purpose. The next day we returned to Lahaina, where we held a council, and cut Mr. Gibson off from the Church. We returned to Honolulu, and about eight days after, Apostles Snow and Benson took passage on the bark Onward, for San Francisco. Brother Snow's prophecy was literally fulfilled. The Saints all left Mr. Gibson, and returned to their former homes, as they had been counseled to do. All the plans of Mr. Gibson were completely frustrated. He is a prominent example of the nothingness of man, when he attempts to battle against the Kingdom of God. The following is from Brother Snow's journal: On our return from the Sandwich Islands, the captain of the ship on which we sailed, whom we appreciated as a social, polite, matter-of-fact gentleman, invited us to deliver a "Mormon" discourse on board, to which we cheerfully assented. On Sunday morning, the weather being fine, the sea calm, the atmosphere fresh and balmy, the stately ship moving gracefully over the water, propelled by its inward force--the mystical power of steam--we notified the captain that we were ready to respond to his invitation. Accordingly, the officers, crew and passengers assembled on the deck, inspired with curiosity to hear the "Mormons." Brother Benson insisted on my doing the preaching, to which I consented, and had great liberty in explaining our faith and the principles of the everlasting Gospel. Although I may not have convinced any of them of the truth and fulness of the Gospel, and of its present existence on the earth, they all listened with marked attention to my discourse, and all seemed pleased and entertained, with one exception, viz: a Presbyterian clergyman who was present manifesting great uneasiness and displeasure by dark expressions of countenance and various contortions of his features and body. After a favorable voyage on the Pacific, we arrived safely in San Francisco. San Francisco is proverbial for its fine commodious restaurants. When in that city, I partook of refreshments in one which has the reputation of seating at once one thousand people. A miniature indoor railway was so constructed as to carry, in carriages, dishes of food and empty dishes, forward and back, all around this immense hall. The noise and clatter produced by this operation is not particularly soothing and musical to a delicate and refined ear, and more especially not very much so to a highly sensitive nervous organization. I had, in a few instances in my life, experienced the sensation produced by slight earthquakes, but not of those of any considerable magnitude. One day in San Francisco, while sitting at the table, enjoying the good things provided in one of these magnificent halls of entertainment, all of a sudden a very singular sensation came over me, for which I could not decipher the cause. At the same moment I imagined a heaving or rocking motion of the floor, as if the foundation was giving way. Immediately the people arose from the tables and rushed to the door. Not comprehending the cause of the sudden excitement and confusion, I arose to follow the excited multitude, still ignorant of what was up, and, of course, anxious to learn. Approaching the gentleman who stood still in his usual place to receive pay from his customers, I thought he appeared to be vexed. Passing him my change, I begged him to explain to me the cause of the abrupt evacuation. "An earthquake!" he ejaculated. And as I was the only customer remaining, I attributed his vexation to the fact that the multitude rushed out minus paying their bills. But the earthquake proved to be of destructive magnitude--sufficiently so to satisfy my curiosity. Much injury was done, not only to the restaurant so suddenly vacated, but to many other buildings. The president of the Western Telegraph Company procured for Elder Benson and myself, and for our baggage, a free pass through to Salt Lake City; for which unsolicited favor we felt very grateful. I was very favorably impressed with the wonderful beauty, the lovely scenery and magnificent foliage which I saw, and the sweet, balmy, healthful air I experienced while in Honolulu. But my attention and admiration were more deeply and more interestedly attracted toward the people of that city of the isles, and those of the adjacent islands--I mean those who were members of the Church of Jesus Christ of Latter-day Saints. Their fidelity and faith in the Gospel, their childlike simplicity and warm affection for their teachers, impressed me with a great interest and love for them. In fact, so much that on my return to Salt Lake, in a prolonged conversation with President Young, I plead with him, by the deepest and strongest feelings of my heart, not to slacken his interest, nor withhold from continuing his former generous and benevolent plans in relation to that field of missionary labor. I told him that if I were twenty years younger, and should the Presidency think proper to invest me with the privilege of selecting the field for my missionary work to continue for twenty years, I would prefer to spend those years among the good, simple, warm-hearted natives of those islands. I was prompted to say this and more, in consequence of fearing, from some remarks of his during the conversation, that he felt inclined through discouragement arising from the difficulties at this time affecting that mission, to doubt the propriety of applying time, means and missionary labor in that direction, as formerly. Subsequent history proves my brother Lorenzo's fears, relative to the Sandwich Islands, groundless, as will be seen by a letter which will be compiled in this work, written by a son-in-law, who, with his family, is now on a mission to those isles of the sea. CHAPTER XXXVIII. Lorenzo's gigantic movement.--In accordance with President Young's suggestion.--A social monument.--To be perpetuated.--Letter to Bishop Lunt.--Mercantile and Manufacturing Association.--Effort requisite.--First, Merchandise.--Second, Tannery.--Third, Woolen Factory.--Fourth, Dairy.--Fifth, a Horn Stock Herd.--Agricultural Department.--Hat Factory.--Between thirty and forty industrial branches.--Furnish employment for all.--Form of checks.--Labor received for capital stock.--Organization of the Association.--Directors.--Council. The great work, designed to bring into exercise the gigantic powers, and exhibit Lorenzo in a higher sphere of practical engineering as an organizer, statesman and financier, was yet to come. Prompt to the suggestion of President Brigham Young, in an order designed to firmly cement the bonds of union among the Latter-day Saints, thereby laying a foundation for mutual self support and independence, through a combination of temporal and spiritual interests, founded on a co-operative basis, Hercules-like, Lorenzo put his shoulder to the wheel, and, although he saw at a glance the magnitude of the undertaking, that it required almost superhuman skill and the labor of years, with him duty was the watchword, and success the ultimatum. Results have shown that no difficulties were too great for him to encounter, and no achievement too ponderous for his grasp. Generations hence, when its illustrious founder shall be sleeping with the fathers, Brigham City will be an unique, interesting subject for the study of the sociologist, and the review of the historian. It will stand as an example of a city that grew up on a pure co-operative plan; it will prove that social commonwealths are possible; and it will historically perpetuate to the Latter-day Saints themselves the order that the Prophet Joseph revealed as the basis of a millennial society. Truly is Brigham City a great social monument of the age. Its venerable founder is worthy of immortality for the social problems he has solved for our latter day Zion; and the people who have so nobly wrought with him are worthy of remembrance in the pages of history. In the following letters the reader will find a condensed history of the United Order of Brigham City, which shows the work of great inventive skill, the power and strength of union and concert, combined with unabated perseverance and unwavering faith in God. Notwithstanding a series of calamities have, for a time, partly suspended the combined operations of this model system of co-operation, the very satisfactory point to which it has attained, and the beneficial results of the workings of the combination, are proof of the practicability of its success. Brigham City, October, 1876. _Bishop Lunt, Cedar City_: In accordance with your request, I send you the following brief account of the rise, progress and present condition of "Brigham City Mercantile and Manufacturing Association." We commenced over twelve years ago by organizing a mercantile department, which consisted of four stockholders, myself included, with a capital of about three thousand dollars. The dividends were paid in store goods, amounting, usually, to about twenty-five per cent per annum. As this enterprise prospered, we continued to receive capital stock, also adding new names to the list of stockholders, until we had a surplus of capital, or means, and succeeded in uniting the interests of the people and securing their patronage. We resolved, then, to commence home industries and receive our dividends, if any, in the articles produced. Similar fears and notions were entertained by the stockholders when this was proposed as you stated agitated the minds of your capitalists, viz: a possible diminution of dividends. It required some effort on the part of our stockholders to reconcile their feelings with a knowledge of their duty and obligations as Elders of Israel and servants of God. A good spirit, however, prevailed, and a desire to build up the Kingdom of God, and work for the interests of the people, outweighed all selfish considerations; hence, consent was granted by all the stockholders to establish home industries and draw dividends in the kinds produced. We erected a tannery building, two stories, 45x80, with modern improvements and conveniences, at a cost of $10,000 (ten thousand). Most of the materials, mason and carpenter work were furnished as capital stock by such persons as were able and desired an interest in our institution. The larger portion of this work was done in the winter season, when no other employment could be had, one-fourth being paid in merchandise to such as needed. We gained, by this measure, additional capital, as well as twenty or thirty new stockholders, without encroaching much on any one's property or business. This tannery has been operated during the past nine years with success and reasonable profits, producing an excellent quality of leather, from $8,000 to $10,000 (eight thousand to ten thousand) annually. We connected with this branch of industry a boot and shoe shop; also, a saddle and harness shop, drawing our dividends in the articles manufactured in those departments. Our next enterprise was the establishing of a woolen factory, following the same course as in putting up the tannery--procuring the building materials, doing the mason and carpenter work in the season when laborers would otherwise have been unemployed. This, also, added to our capital--increasing the number of our stockholders without interrupting any man's business. The profits of the mercantile department, with some additional capital, purchased the machinery. During the past seven years this factory has done a satisfactory business, and we have not been necessitated to close for lack of wool, winter or summer, and have manufactured about $40,000 (forty thousand) worth of goods annually. This establishment, with its appurtenances, cost about $35,000 (thirty-five thousand). With the view of probable difficulty in obtaining wool, we now started a sheep herd, commencing with fifteen hundred head, supplied by various individuals who could spare them, as capital stock. They now number five thousand, and prove a great help to our factory in times like these, when money is scarce, and cash demanded for wool. Our next business was the establishment of a dairy; and, having selected a suitable ranch, we commenced with sixty cows; erected some temporary buildings, making a small investment in vats, hoops, presses, etc., all of which have been gradually improved till, perhaps, now it is the finest, best and most commodious of any dairy in this Territory. The past two years we have had five hundred milch cows, producing, each season, in the neighborhood of $8,000 (eight thousand) in butter, cheese and pork. Next we started a horn stock herd, numbering, at present, one thousand, which supplies, in connection with the sheep herd, a meat market, owned by our association. We have a horticultural and agricultural department, the latter divided into several branches, each provided with an experienced overseer. Also, we have a hat factory, in which are produced all our fur and wool hats. We make our tinware--have a pottery, broom, brush, and molasses, factory, a shingle mill and two saw mills, operated by water power, and one steam saw mill; and also blacksmith, tailor and furniture departments, and one for putting up and repairing wagons and carriages. We have a large two-story adobie building, occupied by machinery for wood turning, planing, and working mouldings, operated by water power. We have established a cotton farm of one hundred and twenty-five acres, in the southern part of the Territory, for the purpose of supplying warps to our woolen factory, where we maintain a colony of about twenty young men. This enterprise was started about two years ago, and has succeeded beyond our expectations. The first year, besides making improvements in building, making dams, constructing water sects, setting out trees, planting vineyards, plowing, scraping, leveling and preparing the ground, they raised a large crop of cotton, which produced in the neighborhood of seventy thousand yards of warp. More than double that amount has been raised this season. We have a department for manufacturing straw hats, in which we employ from fifteen to twenty girls. Last year we employed twenty-five girls in our dairy, and have them in constant employ in our millinery and tailoring departments, also in making artificial flowers--as hat and shoe binders--as weavers in our woolen mills, and clerks in our mercantile department. Many of our young men and boys are now learning trades, their parents being highly pleased that they are being furnished employment at home, rather than going abroad, subject to contract bad habits and morals. We have erected a very elegant building, two stories, 32x63 feet; the upper part devoted to a seminary, and the lower occupied as a dancing hall. I have considered it of the highest importance to the interest of our community, to provide for and encourage suitable diversions and amusements. We have a department of carpenters and one of masons, embracing all in the city of that class of workmen. Our association now comprises between thirty and forty industrial branches--a superintendent over each, who is responsible to the general superintendent for its proper and judicious management. The accounts of each department are kept separate and distinct--stock taken annually--separate statements and balance sheets made out and kept by the secretary of the association, so that the gain or loss of each may be ascertained and known at the end of the year, or oftener if required. At the close of each year a balance sheet is made from the several statements, giving a perfect exhibit of the business. From this exhibit a dividend on the investments or capital stock is declared. The profit or loss of each department, of course, is shared equally by the stockholders. We aim to furnish every person employment, wishing to work; and pay as high wages as possible--mostly in home products. The past two or three years we have paid our employees five-sixths in home products and one-sixth in imported merchandise, amounting in aggregate, at trade rates, to about $160,000 (one hundred and sixty thousand). In the year 1875 the value of products, in trade rates, from all our industries, reached about $260,000 (two hundred and sixty thousand). All these figures which I give you indicate our trade prices, which are less subject to change than when arranged on a cash basis. The employees in the various departments are paid weekly, at the secretary's office, in two kinds of scrip; one of which is redeemed at our mercantile department, the other is good and redeemed at our various manufacturing departments. These checks are printed on good, strong paper, in the form of bills, from five cents up to twenty dollars, and constitute the principal currency in circulation. Through this medium of exchange our employees procure their breadstuffs, pork, mutton, beef, vegetables, clothing, boots and shoes, building materials, such as lumber, shingles, lath, lime, adobies, brick, etc., and pay their masons and carpenters, school bills, admission to concerts, theatres, lectures; also pay for _Deseret News_, _Salt Lake Herald_ and _Juvenile Instructor_, etc., besides many other things that are unnecessary to mention. The following is the form of our checks: First class-- No. ---- $---- Brigham City Mercantile And Manufacturing Association. Good for ---- In Merchandise. ---- Secretary. Second class---- No. ----- $---- Brigham City Mercantile And Manufacturing Association. Good for ---- Payable at our retail trade prices, in an assortment of Home Manufactures. N. B.--Good only to stockholders and employees of Brigham City. ---- Secretary. Last year it cost $30,000 (thirty thousand) cash to carry on our business; half of this was paid to employees, in imported merchandise, one-sixth of their wages, the other for imported material, such as iron, horse shoes, nails, furniture, boot and shoe trimmings, paints, dye-stuffs, warps, etc., necessary in our business. Labor is received from employees for capital stock, and dividends paid in home products, averaging about twelve per cent per annum, since starting our home industries. Trusting this brief review will satisfy your inquiries, I close with the most sincere and heartfelt wish that you may prosper and succeed in establishing principles of union and brotherhood in the hearts of your people. Respectfully, Lorenzo Snow. The following shows the elaborate organization of the grand systematic co-operative order which combines the faith, wisdom, intelligence, means, skill, labor, effort and enterprise of many in one general interest. Names of the officers: Original directors--Lorenzo Snow, president; Samuel Smith, Abraham Hunsaker, Alvin Nichols, James Pett, H. P. Jensen, G. W. Ward, J. D. Reese, W. L. Watkins, secretary. United Order Council--Lorenzo Snow, Samuel Smith, Alvin Nichols, H. P. Jensen, William Box, John Welch, James Bywater, N. C. Mortensen, A. Hillam, I. Jeppason, L. Mortensen, W. Wrighton, John Christensen, J. M. Jensen, G. W. Ward, M. L. Ensign, J. C. Wright, Mads C. Jensen, S. N. Lee, J. C. Nielson, David Boothe, Ephraim Wight, Paul Stork, Jacob Jensen, Carlos Loveland, John Johnson, B. Morris Young, R. L. Fishburn, O. N. Stohl, Alexander Baird, Abraham Hunsaker, Oliver G. Snow, J. D. Burt, Charles Kelley, James Pett, Henry Tingey, Adolph Madsen, L. C. Christensen, William Horsley, T. H. Wilde, George Reader, A. Christensen, P. F. Madsen, H. E. Bowring, Elijah A. Box, William L. Watkins, N. H. Nelson, P. A. Forsgren, A. A. Jansen, Willard Hansen, Neils Madsen, Jr., P. C. Jensen, Lucius A. Snow, Lars A. Larsen, Jonah Evans, Neils Madsen, J. D. Reese, J. C. Wixom, C. Hansen, Charles Wight, George Facer, F. Hansen. CHAPTER XXXIX. All was flourishing.--Attaining to independence.--Factory burned.--Sent a chill to Lorenzo's heart.--Instead of discouragement it was proof of the strength of their compact.--Everywhere manifest, even in the Children.--Union could not be broken.--Impregnability of their Order.--_Deseret News_ speaks.--Commendatory.--Sympathy.--Calamity is proof of the strength of the Co-operative system.--Determination to rebuild. While everything in connection with the United Order was in a flourishing condition, and the people, through their extensive departments of home industries, were fast attaining to a comparative state of independence, in the providence of God a serious calamity befel them. Their woolen factory, one of their most productive and important departments, with all it contained, was destroyed by fire, which will elsewhere be fully explained. After all the deep study, intense anxiety, constant labor and long-continued watchfulness in behalf of the interests of the people dependent on the success of their united efforts, the burning of their factory, although at the instant it sent a chill to his heart, was proof to Lorenzo of the power and strength of their grand compact. Instead of discouragement, misfortune actually seemed to draw the people more closely together, and more firmly cement the bonds of union. This principle was everywhere apparent--even actuating the little children, as was shown in instances when little girls and boys, of their own accord, came forward with the small fractional moneys they had been carefully saving for Christmas, saying, "_We will give it to Brother Snow to help build another factory_." Children, with few exceptions, are an index to the parents, and the foregoing little incident goes far to illustrate the general feeling in Brigham City after the burning. Their subsequent losses, although heavy, and aggravated by injustice and oppression, had not sufficient power to disrupt the bond of union in which those people were linked together. By the help of the Almighty they had constructed a fortress that was proof against calamity, and impregnable to the common vicissitudes of human life, for the vital reason--_it was founded and conducted on eternal principles_. Relative to this subject, the _Deseret News_ expressed as follows: "The intelligence of the destruction, by the devouring element, a few days since, of the Brigham City woolen factory, caused a general profound feeling of regret and sympathy in the minds of the Latter-day Saints. That little community in the northern part of the Territory have been engaged, for a little over a dozen years, in demonstrating a principle of intense importance--the feasibility of a self-sustaining co-operative policy. In this direction they stand in advance of the people of the entire West. In fact, considering the numerous disadvantages under which they have labored, we doubt if a more satisfactory development of material interests exists anywhere on this globe. "The eyes of the Latter-day Saints have been turned in the direction of the people of Brigham City, and their co-operative system has been watched perhaps more closely than was imagined. It was thought that the burning of their excellent factory would retard the development of their home industrial pursuits, and delay the further demonstration of the great truth that a community, even a small one, can exist and flourish in a condition of measurable independence of the changes and fluctuations in operation outside of it. Apparent misfortunes are, however, not deficient of benefit. This seeming calamity exhibits, perhaps as much as any other circumstance could, the extraordinary vitality and consequent power existing in a comparatively united community, whose business is done on a co-operative mutual protective system. "Nothing daunted, those good people, inspired by the example of their leaders and advisers, and by the spirit of the Gospel say, 'We will build another factory,' and at once commence to carry their commendable resolution into effect. "Coupled with this determination, is another to provide labor and the means of subsistence, in the meantime, for the operatives thrown out of employment by the burning of the factory. "Such a community shows its independence in the true sense of the word; and every right thinking person cannot do otherwise than wish such a people well. "We understand there are between forty and fifty home industrial branches of business carried on under the Brigham City co-operative system." CHAPTER XL. Dedication day.--Fourth of July.--Gratitude and thanksgiving.--More than two thousand had suffered loss.--In six months the Factory is rebuilt.--Great rejoicing.--Dedicatory prayer.--Address.--Speeches.--Brigham City M. and M. Association.--A raid.--Railroad contract.--How a village sprang up.--An onslaught.--Confusion ensues.--The Grand Jury issues indictments.--Men drove to jail in a herd.--Great excitement.--Superintendent Dunn speaks.--John Merrill in custody.--Handcuffed.--Chained in jail.--Telegrams from the United States President.--How the Judge received them.--More about Merrill.--Left unguarded and unacquitted.--About the mill.--Dishonesty of Jurors.--Financial loss. On the fourth of July, 1878, just six months after the calamitous conflagration, the Box Elder people, by their united efforts, indomitable energy and enterprise, had erected another factory building--48x80 feet, two stories high, and nearly fireproof and more substantial and commodious than its predecessor. They also had purchased and put in running order an improved set of machinery. Our national day, the fourth of July, was chosen for the dedication, and the entire day, from early dawn, was, by men, women and children, devoted to gayety, mirth, congratulations and expressions of gratitude and thankfulness to Him who overrules the destinies of nations, and whose watchful care is ever extended to His people. More than two thousand of those people were sufferers in the loss of their factory, and on this day a feeling of recompense and remuneration warmed and cheered the most desponding heart. It is utterly impossible for any disinterested person to appreciate the satisfaction of the good people of Brigham City and vicinity on this occasion. The reproduction of one of the most remunerative and important branches, which constituted their independence, was calculated to inspire every heart with gratitude to the Giver of all good, for the marvelous success with which He thus far had crowned their efforts in overcoming difficulties which at first seemed insurmountable. We shall not attempt a description of the general exercises of the day--the mammoth procession, the huge floating flags and waving banners, and the brilliant, profuse decorations; suffice it to say the dedicatory services were performed in the factory building, which was filled to overflowing. Lorenzo Snow, president of the association, offered the dedicatory prayer, delivered the opening address, and was followed by others, all interspersed with singing by the Brigham City choir, and music by the bands. The assembly was dismissed by prayer. So rapidly had the Brigham City Mercantile and Manufacturing Association increased in wealth, influence and popularity, that a strong feeling of envy, jealousy and avarice, the outgrowth of political aims and financial cupidity in the hearts of Gentile officials and unscrupulous apostates, broke out in one of the most flagrant raids ever concocted. After the heavy loss the association suffered by the burning of their woolen factory, estimated at thirty thousand dollars in cash, being in great need of funds to liquidate cash indebtedness, incurred in rebuilding their factory, purchasing new machinery, etc., they took a large contract on the Utah Northern Railroad, then in progress of construction through Idaho, to furnish supplies of timber, ties, shingles and lumber, to meet demands. It was a gigantic contract, and they immediately shaped their plans to meet emergencies. They purchased a saw mill and shingle mill in Marsh Valley, Idaho, and moved to that place their steam saw mill from Box Elder County. They employed about one hundred men in the various departments of labor, also a number of women, who assisted as cooks. The arrangements were so made with Mr. Dunn, the construction superintendent of the railroad, that the furnishing contract might be extended to an indefinite length, or as long as the furnishing party wished; in view of this, it was requisite that the laborers employed should be made comfortable as practicable, so as to continue work during the winter months. Accordingly, log and frame houses were erected--shanties, sheds, stables, stack-yards and corrals were built; and the location presented the appearance of a village formed for comfort, of no inconsiderable dimensions, and not entirely devoid of taste. There the association kept a small store, from which the employees supplied their wants. In fact, the entire concern was so complete in its organization, and so systematically conducted, that everything moved like clockwork, honorably representative of the institution by which it was inaugurated. Superintendent Dunn was highly pleased with the promptitude with which his bills were filled and his calls answered. He was furnished from twelve thousand to fifteen thousand feet of lumber or timber per day, besides a large quantity of ties. For several months this satisfactory order of things continued, much to the advantage of the railroad as well as to the prospects of the co-operative establishment, when, suddenly, without any premonition, like a tremendous avalanche, a mobocratic raid, instituted by the grand jury and sustained by an unprincipled judge, a Methodist minister, Hollister by name, changed the scene, and an indescribable pell-mell and confusion ensued. In October, 1878, the grand jury, composed mostly of apostates from the Church of Latter-day Saints, sat in Malad City, and conniving against the interests of the co-operative efforts of the Saints, got up indictments against the laborers at the mills for _unlawfully cutting timber_. Fifty-three of the men were simultaneously arrested and driven, like a herd of cattle, fifteen miles to Malad City, and the mills were ordered to be shut down. Then, instead of peace and thriving industry, all was consternation and disorder among the workmen, and great excitement spread everywhere abroad. The men who were not arrested were every moment apprehensive of the marshal pouncing upon them; some concealed themselves in the woods, some under hay stacks, while others made steps for their homes as fast as possible. Thus the camp was broken up, the villagers scattered to the four winds, and the business prospects closed. Although these difficulties were settled, as will be shown hereafter, it was not till winter had set in, and the people gone to their homes, many having entered into other engagements, etc.; and thus the anticipated resources were gone, but not without heavy losses. In order to show the villainy of the instigators and conductors of that fiendish raid, we will take one specimen, for instance: Elder John Merrill, who had charge of one of the mills, and had not cut one tree, was arrested by indictment of the grand jury, for cutting seventeen thousand trees, and was sentenced to pay a fine of $13,800 and three months' confinement in jail. The construction superintendent of railroad said to Mr. Merrill: "_You shall not go to jail; I would bond the railroad rather than you should go_." But all to no purpose; the trial was a humbug--an immense crowd of witnesses were called, and no one had seen Mr. Merrill cut a tree. After the sentence was pronounced, he was placed in charge of the United States marshal, handcuffed, chained to another prisoner and lodged in Malad jail. The following telegrams speak for themselves: From Oneida County, October 13TH, 1878. _To Judge Smith, Brigham City_: Merrill's fine, thirteen thousand eight hundred dollars--three months imprisonment. Your son, eighteen hundred dollars and nine months imprisonment. The judge refuses parties as bail having less than five thousand dollars real estate. We cannot raise the bail here. [Signed] Washington Dunn. Oneida, Idaho, October 18, 1878. _Judge Smith, Brigham City_: Jay Gould says the U. S. President will remit fine and imprisonment. [Signed] Washington Dunn. Salt Lake, October 18, 1878. _Judge Smith, Brigham City_: Received the following last night: "I have arranged with the Attorney-General to pay the value of timber taken for the U. N. R. R., and the fines and sentences will be remitted by the President of the U. S. Jay Gould." [Signed] Williams & Young. New York, October 24, 1878. _Judge Smith, Brigham City_: The President has ordered the lumber men released and fines remitted. [Signed] Joe Richardson. Oneida, October 24TH, 1878. Has Merrill been released? If not, where is he? [Signed] Washington Dunn. On receipt of the foregoing telegrams, the judge ignored the authority of the President, saying that President Hayes had no jurisdiction in the case--that it belonged to the Secretary of the Interior, Carl Schurz; and finding himself in an awkward and embarrassing dilemma, this policy judge, being destitute of sufficient noble manhood to acknowledge and honor a defeat, instead of dismissing those cases and discharging those under indictment, he affected to disregard the telegrams and resorted to base subterfuges, conniving with his mobocratic clan; and all of those indictments remained for years as so many foul blots on the judicial docket. At length they were expunged by order of the court. On Sunday, four or five days after the receipt of the despatch to set the prisoners free, the United States marshal took Elder Merrill from Malad jail, and, pretending he was taking him to Boise in conformity to the verdict of the judge, stopped in Corinne, sixty miles from Malad, after dark, when, after Mr. Merrill stepped out of the carriage and proposed to assist in taking care of the horses, the marshal gruffly replied, "No, I'll see to them myself," and drove off, leaving his prisoner standing alone, unguarded and unacquitted. The mill, which the Brigham City Mercantile and Manufacturing Association purchased in Marsh Valley, had been in operation there twelve years before the purchase; and, after the raid, the foreman of the jury bought it of the association at half price, and has kept it running from that time, supplied from the same woodland, which proves his egregious dishonesty as a juror. It was understood, and those raiders must have been cognizant of the fact, that the government not only granted the right of way, but also the right of timber for building the railroad, and that the section under controversy was included. Irrespective of the anxieties, disappointments and embarrassments resulting from that unhallowed onslaught, the financial loss which the association suffered amounted to from six thousand to eight thousand dollars. CHAPTER XLI. To President F. D. Richards.--Burning of the woolen factory.--In thirty minutes all consumed.--Forebodings that the people would be discouraged.--Fears unfounded.--What was done within six months.--The people superior to the loss.--A raid follows the fire.--An unlawful tax follows the raid.--Statement of losses.--Business curtailed.--Checks canceled.--Eleven industrial departments in operation.--The mercantile flourishing.--Confidence preserved. The following recital of loss by fire, followed by the most unwarranted hostility against the hitherto successful enterprise of the conjoint organization, illustrates beyond what continued prosperity could do, the strength of union, and the genuine confidence cherished by those constituting the United Order: Brigham City, November 1ST, 1879. _President F. D. Richards_: The deep interest you have taken in our efforts to unite the people of Brigham City, in their financial interests, induces me now to give you a statement of some of our misfortunes and difficulties against which we have been struggling. Two years ago to-day, about two o'clock in the morning, we were aroused from our slumbers by the ringing of bells and startling cries of Fire! Fire! Fire! Our woolen factory was all in flames, and in less than thirty minutes the whole establishment, with its entire contents of machinery, wool, warps and cloth lay in ashes. This involved a cash loss of over $30,000 (thirty thousand). While viewing the building, as it was rapidly consuming, my mind became exercised with painful thoughts and reflections, whether the people would survive the severe pressure which would bear upon them through this unforeseen calamity, or lose heart and courage in supporting our principles of union. These misgivings, however, were unfounded, for the people resolved at once to try again, and went to work with a hearty good will, and, by extraordinary exertion, in less than six months had erected another factory, and had it in operation, superior to the one destroyed. But this involved us in a large indebtedness. In view of liquidating this liability, we engaged a large contract to supply timber and lumber to the Utah Northern Railroad, incurring a heavy expense in procuring a saw mill in Marsh Valley, Idaho, and moving there also our steam saw mill. We were employing one hundred men--everything moving along prosperously, when, suddenly, through influence of apostates, aided by a mobocratic judge, a raid was made upon our camps, fifty of our workmen were arrested and imprisoned, and our operations stopped. And, although the embargo on our business was withdrawn, and the men liberated by order of the President of the United States, through the influence of Jay Gould, it came too late; thus we were compelled to abandon this enterprise, sell our saw mill for one-half its value, and move back our steam mill, etc., the whole involving an expense and loss of over $6,000 (six thousand), besides the vexation in our disappointments in raising the money to pay our indebtedness. The following July, a tax of $10,200 (ten thousand two hundred) was levied on our scrip by O. J. Hollister, United States assessor and collector of internal revenue. Though illegal, unjust and highly absurd, the payment could not be avoided; therefore we borrowed the money and paid the assessment. Through these and other unfortunate occurrences, we became greatly embarrassed in our business. This embarrassment, as may be seen, is not the result of the natural pressure of the times, nor of the financial crisis which has broken up thousands of banking institutions and business firms throughout the world, neither that of mismanagement, nor any defect in our systems of operations; but, as before mentioned, it has been brought about through a succession of calamities unparalleled in the experience of any business firm in this or any other Territory. The following is a showing of our losses, including the assessment, all occurring in the space of about nine months: Crops destroyed by grasshoppers, - - $4,000 Crops destroyed by drought, - - - - - 3,000 Burning of woolen mills, - - - - - - 30,000 Losses in Idaho, - - - - - - - - - - 6,000 By assessment on scrip, - - - - - - -10,000 Total, - - - - - - - - - - - - - - $53,200 We were then compelled to raise, within eighteen months, $30,000 (thirty thousand) independent of the $45,000 (forty-five thousand) required during the same time to carry on our home industries. Thus there appeared but one course left for us to pursue, viz: curtail our business, close several of our departments, lessen the business of others, and dispose of such property as would assist in discharging our cash obligations, thus making every exertion to outlive our misfortunes, and save ourselves from being totally wrecked. Accordingly we have labored faithfully to this end, and, although no one has made any abatement of his claims against us, except Zion's Co-operative Mercantile Institution in canceling the interest on what we owed them, we are now nearly out of debt, having but one cash obligation to discharge, of $2,500 (two thousand five hundred), to Zion's Co-operative Mercantile Institution, which will be paid this fall. Our checks, in the hands of employees or other parties, have all been redeemed, with the exception of a very few which we are prepared to settle whenever presented. We now have eleven industrial departments in operation; the business, however, is not carried on quite so extensively as formerly. The mercantile department is doing three times the business it was previous to the curtailing of our home industries, and has the patronage of nearly the entire people of Brigham City and surrounding settlements. It has been our uniform practice to submit all business matters involving important interests of the people to the council of the United Order, where the most perfect liberty and greatest freedom of expression of thought and opinion have always been allowed and always indulged. The council is composed of sixty members, those most influential in the community, selected on account of their integrity, faithfulness and willingness to labor and assist in promoting the cause of union and brotherhood. Notwithstanding our severe reverses and the fiery ordeal through which we have passed, the confidence of the people in our principles of union has been preserved, and they feel that we have worked earnestly and unselfishly to secure their interests and promote the general welfare. Respectfully, Lorenzo Snow. CHAPTER XLII. Remarks by the Editor.--Lorenzo writes to George Q. Cannon.--Makes suggestions concerning the illegal assessment.--Letter two.--What Lawyer Sutherland says.--Letter three.--A description of Scrip.--How used.--Affidavits.--Correspondence.--Joseph F. Smith writes.--Lorenzo responds. In connection with the raid heretofore described, the diabolical swindle of O. J. Hollister, United States assessor and collector of internal revenue, by levying an assessment of $10,200 on the scrip used by the association as a circulating medium in their business departments, burst, like a thunderbolt, on the Brigham City Mercantile and Manufacturing Association. Hon. George Q. Cannon, Delegate, in Washington, to whom the following letters were addressed, generously tendered his services in behalf of the association. The following letters, copied from my brother's journal, explain: Brigham City, December 23, 1878. _Hon. George Q. Cannon, Washington, D. C_.: Dear Brother.--Yesterday I was informed by Mr. Webber, secretary of Z. C. M. I., that you had telegraphed to the effect that United States Commissioner Raum had about decided that "bills" under consideration were taxable; and that two lawyers, Shellabarger and Wilson, in Washington, had proposed to undertake the case of Zion's Co-operative Institution for four hundred dollars, and, provided they win, one thousand in addition; and that they would undertake our case for two hundred dollars, and, if successful, an additional five hundred dollars. I understand Zion's Co-operative has decided to accept the proposition, and I write to say that if you see the least shadow of prospect, please employ those lawyers in our behalf, and on you communicating to me by letter or telegram, I will forward you a draft of two hundred dollars, forthwith; and, if they succeed in our case, will be responsible for the additional five hundred dollars. Can you get payment of our assessment deferred till a decision is reached? And how soon shall we be obliged to pay, on receiving notice, etc.? God bless you, my dear friend and brother, Lorenzo Snow. Brigham City, January 7TH, 1879. _Hon. George Q. Cannon, Washington, D. C_.: Dear Brother.--To-morrow I will mail you a brief, sworn to by the president and directors of our association, and some affidavits for the benefits of our counsel, and will send others as soon as they can be obtained. We have consulted Lawyer Sutherland, of Salt Lake--giving him a view of our case. He expressed himself sanguine of winning, could he have had the entire management; said he was acquainted with our counsel in Washington; spoke highly of their abilities, and said if they failed in our case, which is a peculiar one, the failure would occur through lack of time and proper attention, and not thoroughly looking into the real merits of the subject, sufficiently to make a just, true and full presentation, and should, by no means, be mixed up with any other case, as it embraced features entirely distinct, and of a weighty character, in our favor, etc., and that our counsel should demand sufficient time to get in all our testimony and affidavits, if it took the whole year; and they should send copies of the affidavits against us, that we might get up rebutting testimony. I wish our counsel would inform us immediately what information and affidavits they require--also send copies of affidavits made against us that require rebutting testimony. We feel that we have a right, and we claim it, to have a fair, full and impartial investigation, which, if allowed, we fully believe, will give a decision in our favor, and if not allowed, will prove ruinous to our association. Should we ask our counsel if they think it would be advantageous to employ Lawyer Sutherland to work up our case here for them, they, perhaps, would answer in the affirmative, as it might save them time and trouble, which would almost commit us to the necessity of gratifying their interest. Please suggest the idea, and let us know, from you, their opinion. We would have to pay Lawyer Sutherland one hundred dollars to begin with, and if circumstances required a continuation of his labors, an increase of pay would be demanded. Do those lawyers want further information? Do they want more affidavits, and on what points? Please have them send immediately a statement of what they want, and demand time for a fair, truthful and impartial investigation. This is all we wish, and this we insist upon and claim as our right; and if not allowed will do us a most serious injury. Respectfully, Lorenzo Snow. Brigham City, January 13TH, 1879. _Hon. George Q. Cannon, Washington, D. C_.: Dear Brother.--I write you now with a view of furnishing such information as I apprehend may be useful to our counsel, in reference to the general character and object of our association and our manner of business, so far as concerns our "bills" and their circulation. We aim in our brief and affidavits to establish two points: First--That our currency has been limited in its circulation to our association--that the officers and agents of the association have never been authorized to pay it out to other parties. Second--That it does not represent cash or legal money, and has never been paid or received as cash, or in lieu thereof, and has no authorized cash value. There is possibly another point I ought to suggest for the consideration of counsel. I think the law requires the assessor to make returns at stated times--I think once in six months. Mr. Hollister made no call upon us for report till last October, and a few days after called personally at our office, examined our books, and in making out his assessment list went back as far as 1875. Has he a legal right to collect back taxes? There may be other points that our attorneys will wish to argue, and would like information, testimony or affidavits relative to, which, if they will inform us, we will endeavor to furnish. Respecting the first point, the limitation of scrip circulation, the law makes bills taxable if "paid out"--that is, if a bank or corporation pay its bills "out" to other parties, it thus renders itself liable. But the peculiarities of our association--its aim and policy--did not pay "out," but, as seen and fully expressed upon all of our home department bills, being over nine-tenths of the amount reported for assessment, instead of being "paid out," has been "paid _in_," and its circulation confined within itself--within its own body or person. Our association is, in its organized business capacity, a person, and, as such, it simply uses the scrip as a medium of exchange within itself, for such articles only as it produces. Our main object in making our bills payable only to employees and stockholders, was this: We commenced with but little capital, the people being, with scarcely an exception, very poor, some of them almost destitute of means of living. We succeeded, after many years of toil and perseverance to establish a tannery, boot and shoe shop, woolen factory, and afterwards various additional minor branches of industry were added, and have been fourteen years reaching our present financial condition. It required nearly as much outlay of cash to operate those main branches of industry as all the other departments together, which made their products much nearer cash value than those from the other departments. We have not been able to make leather for sale, but are obliged to purchase more or less of imported, to supply our shoe department. From these departments we have produced but very little more than is required by the members and employees of our association, who number nearly fifteen hundred. Before the tax law was so amended as to affect co-operations, we issued to employees and stockholders unrestricted bills, but found serious trouble by persons not interested in our institution receiving them, and requiring payment in the articles that were nearest to cash, and which we could scarcely supply ourselves. People abroad knew that Brigham City Mercantile and Manufacturing Association had a tannery, boot and shoe shop, and woolen factory, and innocently imagined that when they had a demand on our institution it meant payment in any articles from any one of those departments they wished; and thought they were greatly wronged if they were refused. To remedy this difficulty we called in all that class of bills--determined in future to keep them at home; therefore, when we commenced the new issue we printed upon the face, "Good only to employees and stockholders." These bills are, among us, called "Home D." _i. e., good for articles made in our home departments_. There are forty of these departments, each having a foreman, who reports the time of the employees, weekly, to the secretary, who pays them in these Home Ds. for five-sixths of their labor, and one-sixth in the scrip representing merchandise, samples of which we enclose; and refer you, also, to the petition presented to the commissioner. The secretary, superintendent and every officer and agent of the association are strictly forbidden to dispose of these Home D. bills to any other than employees and stockholders, or to receive them from any other party. I think this rule has been observed as to paying out, but in some isolated cases, when persons, through ignorance or misrepresentation, have been imposed upon, in taking our bills, they have been received and redeemed, but only through protest and compromise. Again, our employees are almost exclusively stockholders or members of a family whose head is a stockholder. You will see in our petition that the object of our association was to furnish employment and opportunities for learning trades and for reasonable remuneration for labor, which, up to the present, is about all we have been able to accomplish. Mr. Hollister will probably endeavor to prove by affidavits, that we "pay out" our bills to other than stockholders and employees; and he may find some such who have had our bills; but I think no one will testify under oath that he received them from any authorized agent, or that they were redeemed without protest and injunction not to take them again, etc. Our store scrip is not limited in circulation by specification on its face, though in fact it does not circulate outside our institution--it is used to pay employees, and is good only for just what it calls for; it comprises little less than one-tenth of the bills reported for assessment. A great distinction exists between these two classes of bills. The store bills being good for any imported article in our store, while the Home D. is not presentable at this department, and in no instance has it ever been redeemed in such articles. In one respect, however, these two classes are similar, to wit: neither of them is ever paid or redeemed in cash or legal money, by any officer or agent of the association. We pay and redeem in the kind designated upon the face of the bills, and in nothing else. We have done business to a considerable amount with outside parties--the Utah Northern Railroad Company, the superintendent of the _Ogden Junction_ printing office, the _Deseret News_ and _Salt Lake Herald_, etc., and could get affidavits from those parties showing we have never paid them our bills, but have given them direct orders to draw on departments agreed upon. If our counsel cannot relieve us of assessment on both classes of bills, they may think it policy to separate them, and only claim abatement on the "Home D." bills which, if allowed, would probably save over $8,000. The counsel will notice that the "Home D." bills are characteristically different from bills issued by any other co-operation. Yours affectionately, Lorenzo Snow. We copy the two following affidavits as specimens of many others that were forwarded to Washington: Territory of Utah, Box Elder County, _ss_. January 28th, 1879. Robert L. Fishburn, of Brigham City, in said county and Territory, being duly sworn according to law, deposes and says that he has occupied the position of chief clerk in the mercantile department of Brigham City Mercantile and Manufacturing Association, during several years last past, and that he has never received, nor known any other clerk, secretary, superintendent, officer or agent of said Brigham City Mercantile and Manufacturing Association to have received, by way of exchange, or by way of payment for cash, or any legal tender, the scrip used by said association. Robert L. Fishburn. Sworn and subscribed to before me, this 28th day of January, 1879. John D. Burt, Probate Judge, Box Elder County. Territory of Utah, Box Elder County, _ss_. James Pett, superintendent woolen factory; Charles Kelley, superintendent boot and shoe department; I. C. Nielson, superintendent cabinet department; O. W. Stohl, superintendent tailors' clothing department; all of Brigham City Mercantile and Manufacturing Association, of Brigham City, county and Territory aforesaid, being duly sworn according to law, depose and say that we are, and have been for a number of years last past, the salesmen of the articles made in our respective departments, and that we have exchanged the greater part of said articles for the scrip used by said association, which scrip we have never recognized as possessing a cash value, and have never known an instance in which said scrip has been received for cash or redeemed in cash. James Pett, Charles Kelley, I. C. Nielson, O. W. Stohl. Sworn and subscribed to before me, this 28th day of January, 1879. John D. Burt, Probate Judge, Box Elder County, Utah. All efforts proved futile; "the powers that be" are opposed to union and progress, and justice was not to be obtained by legal process. Those people were forced to borrow ten thousand two hundred dollars to meet an illegal, oppressive tax (which they paid under protest) which, in reality, was nothing but a swindle, concocted and enforced by heartless, unprincipled demagogues. The note following is the honest expression of a broad and generous heart, and worthy of preservation as a memorial of brotherly love: Salt Lake City, OCTOBER 21ST, 1879. _Elder Lorenzo Snow_: My Dear Brother.--I have always felt, since the burning of your factory, very sorry for your misfortune, and have often thought that it would only take a few dollars from each of the many friends of home industries to make you whole. The accompanying ten dollars does not begin to express the extent of my sorrow, but I trust you will accept it as a free-will offering from the not over abundant cash resources of Your brother in the Gospel, Joseph F. Smith. Response: Brigham City, October 23d, 1879. _Dear Brother Joseph_: I received your kind letter of the 21st inst. this morning, with the enclosed ten dollars as a donation to Brigham City Association, in view of our misfortunes. This token (so unexpected) given as manifestation of your interest and sympathy, made me feel as though I wanted to relieve my heart with a good, old fashioned cry; however, I retired to my private room, where "prayer is wont to be made," and, with your letter open in my hand, I poured out from the depths of my soul my feelings of gratitude and thanksgiving to our Father in heaven for the faith and encouragement which your expression of interest and sympathy had awakened in my bosom. I feel strong within me that your blessing and interest, like the "widow's oil," will multiply your "ten dollars" into thousands until we are relieved of our embarrassments. Respectfully yours, in the Everlasting Covenant, Lorenzo Snow. CHAPTER XLIII. Stake Conference in Brigham City.--President B. Young expected.--Preparations made.--Flags hoisted.--Conference in Bowery.--Box Elder Stake re-organized.--Lorenzo calls the officers of the United Order together.--Nominate officers.--All are accepted.--O. G. Snow to preside.--President Young's fatherly counsel and blessing. As has been narrated in preceding pages, President Brigham Young was in the habit of visiting the various Stakes of Zion as frequently as was consistent with other duties. On the 18th or 19th of August, 1877, he went to Brigham City to attend Stake Conference, which proved to be his last earthly visit beyond the limits of Salt Lake City; his death occurring on the 29th of the same month. As usual, on the event of a visit from President Young and party, preparations, such as were not in order on ordinary occasions, preceded his coming--so fully had he won the respect and the affections of his people, the Latter-day Saints, that on such occasions no labor and no expense was spared for his comfort and to do him honor. The President and party came; he was in excellent spirits at Brother Snow's table, where he was always entertained on his visits to Brigham City, he leaned back in his chair, and sang in a clear voice, one of his favorite hymns, much to the gratification of all present. At that time, Brigham City could boast of no house sufficiently large to accommodate the immense gathering of the people, and the conference was held in a bowery, with a commodious stand, which was neatly and tastefully fitted up, and with special regard to the comfort and convenience of the Priesthood, who occupied it. Before the close of conference, President Young re-organized the Box Elder Stake of Zion. Previous to the conference, Lorenzo called together the principal officers of the council of the United Order of Brigham City, and in connection with them, selected the various officers for the re-organization of the Stake, with the exception of the presiding board; and all met the President's approval. After sanctioning those nominations, he asked Lorenzo to name the one he wished to fill the position of President of the Stake, as Lorenzo's successor, to which Brother Snow replied, that he had no suggestion to make--"we have left that entirely to you." After corresponding remarks by brethren present, President Young proposed Lorenzo's eldest son, Oliver G., and Lorenzo nominated Elijah Box as his first, and Isaac Smith as his second, counselor, which was satisfactory. In placing Oliver before the people, President Young said, "Brother Lorenzo Snow has been, for many years, building up and sustaining a system to unite the people in their financial affairs, which I approve, and in order that he may not be embarrassed, or in any way interrupted in that direction, we propose his son Oliver to occupy this position--he will take his father's counsel and be one with him." The conference was in session two days, and after the close it was an almost universal remark, that never before had the people heard President Young speak as on that occasion--he seemed so very kind and fatherly, and particularly was his last speech referred to as being impressively soothing; it seemed, as was frequently remarked, as a father giving his last instructions to his children. How little did the Saints who listened to him, as they did, with rapt attention, think he was pronouncing his parting words and blessing. By a decision of the First Presidency, all of the Twelve Apostles who had been thus officiating were released from presiding in the Stake organizations. This explains the necessity for the re-organization as above described. CHAPTER XLIV. Oliver G. Snow speaks.--His maiden speech.--Performs a good deed.--Called to go to assist the emigration.--Encounter with Indians.--Mission to England.--Visits New York.--Arrives in Liverpool.--Goes to Manchester.--An incident relative to the death of Dickens.--Oliver attends a sectarian lecture.--Is challenged.--Attempts to respond.--Is repulsed.--The priest is disgraced and forsaken.--A visit to Scotland.--Descriptions.--Return to England.--Incomprehensible dialect.--Released.--Home again.--Ordained member of High Council.--Marries.--Mission to the States.--Visits Oberlin.--Ludicrous incident.--Visits his grandmother.--Preaches her funeral sermon.--At home appointed President of Box Elder Stake. I was born on the twentieth of February, 1849, in Salt Lake City. When quite young, my father having been called to preside over the then crude settlement known as the Old Fort, where now Brigham City is located, after erecting a commodious dwelling, with a view of increasing a feeling of brotherhood among the Saints, opened his house for public entertainments. At the opening one, a dramatic performance, I was on the programme for my "maiden speech," composed by my father for the occasion, commencing as follows: Ladies and gentlemen, one and all, I welcome you to my father's hall. For its delivery I was awarded a pocket-knife. Those entertainments produced a most desirable effect in promoting friendship and affability among the people. When eight years of age (a very cold day), I was baptized in the mill-race by Elder Neely, and confirmed by my father. In the following spring I had the pleasure of rendering useful service to a Brother Jones, who lived north of us. At that time the settlers were annoyed by a gang of horse thieves, composed of mountaineers; so much so that there was no safety for animals when not in use, except under lock and key. One evening, on entering one of my father's pastures, I saw two horses tied to a bunch of willows, and thinking that one or both belonged to the Bishop, I decided to take them to the owner; but the Bishop informed me they were not his, and they were secured for the night. Early next morning, as I was driving cows to pasture, I saw a dark visaged man emerge from a thicket by the road side over which I had just passed, and, drawing a revolver from its scabbard, he inquired, in a gruff tone, if I knew the whereabouts of the two horses he had tied to a tree in the pasture. I told him the whole affair, as well as an eight-year old boy could, under the threatening circumstances. Then pointing to the caliber of his six-shooter, he said, "Unless you bring those horses back, I will put a bullet through you of that size." I was relieved when the interview closed, and lost no time in reaching home, where I learned that the owner of the horses had arrived from Salt Lake, where they were stolen from him. The officers were notified, the thief secured and justice meted to him, and I escaped the bullet. In 1864 I had the honor of being ordained a member of the Fifty-eighth Quorum of Seventies; and soon after, at the re-organization of the militia, was called to act as standard-bearer in Colonel Loveland's staff; accompanied my father through the southern settlements, on one of President Young's tours, as far as Santa Clara. In the spring of 1868, I was called, with others, to perform a journey to the States to bring a company of Saints across the plains. On our return we had a fearful encounter with Indians, who ran off fifty head of our stock, which, after several hairbreadth escapes, we succeeded in recapturing, and arrived home in safety. During the autumn of 1868 and the following spring, I assisted in building the great trans-continental railway; and during the summer of 1869, studied in the University of Deseret, under Prof. J. R. Park. In May, 1870, at a General Conference of the Church (held in May, awaiting President Young's return from St. George), by communication from my father, I was notified of my appointment as missionary to Europe, to come immediately to Salt Lake, to be set apart by the proper authorities for said mission. Not having the slightest previous intimation, I was taken by surprise, yet most gladly responded to the call; went to Salt Lake City, was set apart by my father and others, returned to Brigham City to bid adieu to friends and relatives, and within five days from the first announcement, I was on board the train _en route_ for Great Britain. On reaching Ogden I had the pleasure of meeting a goodly number of Elders destined to the same point; and in each other's society our five days' transit across the continent to New York was very pleasant. There we were detained one week, waiting for the steamer, which afforded a fine opportunity for sight-seeing, which was a genuine treat to those born and raised in the Great American Desert, beneath the towering cliffs, "crowned with eternal snows." Arriving at New York, I was not only surprised but almost bewildered by the confusing jargon of the cab drivers, hooting and wrangling to secure passengers for the hotels. Two of them had a serious confab about which was entitled to me, when I took my valise, engaged another cab and left them to fight it out. On the twenty-fifth of May we embarked on the beautiful steamer Minnesota, and after an uneventful voyage of eleven days, landed in Liverpool, where we were met and cordially greeted by President A. Carrington, at Islington, for many years the headquarters of the European mission. I soon received an appointment as traveling Elder in the Manchester Conference, with President David Brinton. Being an entire stranger, entirely ignorant of the locations of branches and residences of the Saints, as my predecessor was about to make a farewell visit through the conference, I accompanied him on a general tour. About this time the celebrated author, Charles Dickens, died, and I recollect a little incident in relation to his death, which occurred on the first evening after we started. While waiting refreshments in a hotel in Bolton, a gentleman stranger of fine presence, whom we afterwards learned was a highly educated, prominent journalist, entered the room where many people were seated, some in groups and others as wall flowers, when the strange man commenced to eulogize Mr. Dickens, giving an account of his death, the great loss the community would sustain by his demise; and in beautiful language and eloquent dramatic style, portrayed the great worth and superior abilities of the deceased, adding that it would have been better that a thousand Britons had died, than for that noble man to give up his life. Finally, striking his broad, intellectual forehead with the palm of his hand, he exclaimed as if his whole soul was filled with anguish: "What, O, what was God Almighty thinking of when he caused that great and noble man to die?" We concluded that, although the speaker was considered great among his fellows, he certainly must be out of joint where that expression originated. During this tour we everywhere met warm receptions from Saints and strangers. Although the people generally seemed very indifferent to the Gospel, while I labored in the Manchester Conference, I baptized a number into the Church. In May, 1871, I was appointed to the Presidency of the Leeds Conference, in which capacity I labored one year and six months with much satisfaction. While there, a seemingly trivial circumstance occurred, which resulted in much good. One day, in passing up Manningham Lane, I noticed a large placard posted in a conspicuous position in front of a building which had occasionally been occupied by the Saints for meetings, saying that an apostle of the sect known as the apostolic church would deliver a series of lectures in said building, the first to be given that evening; the subject, "Behold the Lord cometh with ten thousand of His Saints, go ye out to meet Him." Curiosity prompted me to go to the lecture. The self-styled apostle, on entering the speaker's stand, immediately commenced praying very fervently, and in a particularly forcible strain, that the Lord would shed His Spirit abroad in the room and remove the terrible influence that prevailed in consequence of the Mormons having held meetings in that house. After this impressive supplication, he arose and stated to the congregation that having been informed that a Mormon missionary was present, he would like to make a few prefatory remarks before taking up the subject of his lecture. He then warmed up with a tirade of vituperation and scandalous abuse against Joseph Smith, the Prophet, exhausting the vocabulary of the English language in epithets, and rehearsing many of the time-worn slanderous stories manufactured by his most bitter enemies, and long since exploded. Having occupied much time which should have been devoted to his lecture, he found it necessary to apologize by saying his reason for having done so was he understood that a Mormon Elder was present, "and," said he, "I challenge him to come forward at the close of the lecture, and deny the charges I have made, if he can." Consequently, when he closed, and the meeting was about to be dismissed, responding to his challenge, I arose to contradict his absurd charges and calumnies, when he became exceedingly angry and vehemently opposed my speaking; but the audience was determined that I should be heard, several exclaiming, "Let the Mormon Elder speak!" It seemed that the man must permit me to reply to his accusations or create a riot. At this juncture, Mr. Sewell, the owner of the hall, arose and said he hoped no disturbance would be made on the part of the audience, and although the position assumed by the apostle appeared strange, he said, "Still, inasmuch as he has rented the hall, he undoubtedly has the right to dictate who may speak," and said further, that he should regret to have any trouble arise over the matter. To which I replied that no one would regret more than myself that anything of that kind should occur; but I supposed the gentleman, in good faith, challenged me to refute his statements, if I could, concerning Joseph Smith and what he calls Mormonism; and being prepared to do so, I was simply responding to that request when I arose to speak, not supposing for one moment that any rule of decorum would be transcended; but inasmuch as he persisted in maintaining his very singular point of refusal, I thought I could afford to content myself with the result. At all events, it was manifest that his course did not meet the approval of a majority present, the fraud being too transparent, and although intended to injure our cause, it certainly produced the opposite effect, by arousing a spirit of inquiry and investigation with those who otherwise, perhaps, would never have given attention to the subject. It also had a marked effect in destroying respect for the self-styled apostle. I was informed that his audience diminished until he finally abandoned his lectures before the expiration of his engagement. In 1872, I visited Scotland, and was truly delighted with the points of historical interest I viewed during my brief stay in that highly celebrated country. I there had the privilege of addressing a congregation assembled in conference of the Saints, in a beautiful hall in Glasgow, many of whom were strangers. I took a trip with Elder George Reynolds (then President of the British mission in the absence of President Carrington) upon the beautiful _Loch Lomond_. After riding about ten miles, we reached Ballock, a small pier situated on the east shore of the lake, where we disembarked, walked about two and a half hours and reached the summit of the celebrated Ben Lomond, upwards of three thousand feet above the level of the sea, an eminence commanding a most magnificent view of the surrounding country. We also visited Dumbarton Castle, where, with other specimens, we were shown the gigantic sword of William Wallace, which, by testing, we found to be of immense weight. In Edinburgh we visited the private residence of the great Protestant reformer, John Knox, in which was found one solitary article, an old arm-chair, said to have belonged to him. We also paid a visit to the palace and abbey of Holyrood, which is associated with very many historical incidents, and so replete with various relics of antiquity as would require volumes to describe. The picture gallery is one hundred and fifty feet in length, and its walls are hung with portraits of one hundred reported kings of Scotland. Our conductor pointed out to us the place in the palace where Lord Darnley vented his murderous jealousy on its unfortunate victim, Rizzio. We also ascended the hill known as King Arthur's Seat, supposed to have derived its name from the fact of the king having set it apart as a place of resort. It affords a magnificent view of Edinburgh and surroundings; I think the most enchanting scenic view I ever beheld. Away to the right, the lovely Firth of Forth is seen, and the German Ocean glittering in the sunlight, like a field of diamonds, while on the left, rises, with majestic grandeur, the great towers and splendid mansions of the city of Edinburgh. I made the most of my brief visit to the "banks and the braes" of old Scotland; and on the 21st of May, returned to my missionary field in England, continuing my labors until September following--making my stay in that land nearly two and a half years, having had the honor, through the blessing of God, of baptizing about forty souls; also had the pleasure of attending conferences in Manchester, Birmingham, Sheffield, London, Durham and Newcastle. When in Birmingham, I visited the celebrated pen manufactory of Gillott & Sons, and was amused to learn that so simple an article passed through twenty-four different processes before it became a finished pen. At the time of attending the London conference, I had been in the missionary field two years, when in company of President Carrington, of the European mission, he asked me if I was very anxious to return home, saying, if I was not, he would like me to remain until autumn. I replied that I did not call myself to the mission, and felt perfectly willing to conform to his wishes; hence the time was extended to the following October. While traveling in England, I was forcibly struck with the contrast in the financial condition of the Saints there and those in Utah. I learned that many families lived at least one week ahead of their means, the year round: many being under the necessity of pawning their Sunday clothes at the broker's on Monday morning, for means for their families to subsist on during the week, and at the end of the week, take their week's wages and redeem said clothing to wear on Sunday; then on Monday morning repeat the same, over and over during the year. Although thus situated, their kindness and hospitality to the missionary Elders was a subject of notoriety. When entering on my labors in Lancashire, I was much surprised, and not a little amused, in observing the peculiar dialects in vogue, at times finding myself completely non-plussed in endeavoring to comprehend the meaning. For instance, meeting a gentleman on the road with which I was unacquainted, I enquired the direction to a certain point in question, to which he responded, "_go top at broo and then spur_." I afterwards learned that he told me to enquire at the top of the hill. In October, 1872, I was released to return home, leaving Liverpool on the steamer Idaho, and arrived home on the 13th of November, after an absence of two and a half years, and can truthfully say that in no period of my life have I derived more solid, genuine satisfaction than during that period. Soon after my return I was ordained a member of the High Council of Box Elder Stake. During the following winter was employed in the mercantile department of the Brigham City Mercantile and Manufacturing Association. On October 13, 1873, I married Mary B., daughter of Eli Harvey and Susannah Neff Peirce--the former, first Bishop of Brigham City, also one of the Pioneers to the valleys of the mountains. At the October Conference of 1875, I was called on a mission to the States, and in connection with my missionary labors, had the privilege of visiting my relatives, and holding many public meetings among them; they according me every courtesy. Having a letter of introduction from my father to Chauncey Blair, Esq., of Mantua, Portage County, Ohio, I visited that gentleman, and expressing a desire to preach to the people, he kindly offered to procure the church owned by the society of which he was a member; but subsequently informed me that he was unsuccessful, those interested in the building having refused on the ground that they expected a minister from another locality to preach in their church on the same day as I proposed. But on learning from Mr. Blair that I could occupy the Town Hall, my appointment was circulated, and a splendid assembly convened. I was afterwards informed that the minister who essayed to hold forth in the church closed his meeting in disgust with only one-half dozen present. When in Oberlin, the following ludicrous circumstance occurred, which I will relate, although at my own expense. I was introduced to one of my father's former college associates, by name Mrs. Bacon. Having formed a habit of associating an unfamiliar name which I wished to remember, with something familiar, I very naturally associated the lady's name Bacon with hog; thinking that in the event of forgetting Bacon, it being so closely connected with hog, I could readily recollect it. But after spending a very pleasant evening in her house, on rising to take leave, I said, "I wish you good evening, Mrs. Ham." Although I realized my mistake the instant it was uttered, I made no apology, thinking "the apology might be worse than the offence;" but concluded my plan was not so reliable as I had supposed. On my way to the States, I went a short distance out of my way to visit my aged grandmother on my mother's side, by the name of Goddard. She had been a member of the Church for many years, and expressed a desire to accompany me to Utah on my return home, to which I gladly consented. But when in the following season I called on her in fulfilment of my promise, I found her very feeble, being over eighty-nine years of age, yet she seemed elated and buoyant with the anticipation of coming to the home of the Saints, until, by persuasion and entreaties of her daughter, with whom she resided, in connection with many of their neighbors, she was induced to relinquish the fond idea of gathering to Zion, which seemed to have been the motive power of her mortal existence; for when she yielded her ambition to brave the fatigue of the journey, she apparently let go her hold on life, which passed out like the last faint gleam of an exhausted lamp, and I saw her eyes calmly close in the sleep of death. By request I preached her funeral sermon, and followed her remains to their last resting place. At the re-organization of the Box Elder Stake of Zion, by President B. Young, I was appointed to preside over said Stake. In January, 1878, I was elected member of the board of directors of the Brigham City Mercantile and Manufacturing Association, and have been re-elected annually, up to the present. In August, 1880, was elected representative to the twenty-fourth session of the Utah Legislature, and have been returned to the twenty-fifty and twenty-sixth biennial sessions. I had the honor of assisting in the ceremonies of laying the corner stones of the Logan Temple, which is now nearing its completion. Since called to the important position as President of the Box Elder Stake of Zion, I have assisted in organizing wards, relief societies, young men's and young women's mutual improvement and children's primary associations; ordaining Bishops, setting apart officers in various departments of the Priesthood, also officers in relief societies and in the associations, all of which I am expected to watch over in the capacity of President of the Stake. With all of these weighty duties and responsibilities resting upon me, I am frequently led to exclaim with one of old, "_Who is sufficient for these things_." Oliver G. Snow. CHAPTER XLV. Discourse by Elder Lorenzo Snow, delivered in the Tabernacle, Salt Lake City, January 14, 1872.--Progression.--The Fatherhood of God.--The perfect man.--The gifts of the Spirit.--His testimony. I take pleasure, this afternoon, in making a few remarks to the Latter-day Saints, as well as to any strangers who may be present. I never designed to be a preacher; it was only a sense of positive duty that induced me to occupy the position as a preacher of the Gospel. An understanding, given through the revelations of the Lord Jesus Christ, of the principles that we, the Latter-day Saints, have espoused, has induced me to travel through the world, bearing testimony of those things which I do assuredly know pertaining to the Gospel of life and salvation revealed in this our day. The relation that we sustain to the Lord our God, and the blessings and privileges to be acquired through the system of life which we have received, are worthy of our deepest consideration; and it is no less necessary that we understand the duties, the performance of which is requisite on our part, for the attainment of those blessings and privileges, and to keep ourselves in the path on which we may secure the highest advantages which the system of religion we have received is, in its nature, capable of giving. The relationship which we sustain to God our Father, as well as to the world at large, if properly understood and appreciated, is calculated to waken us up to the performance of the duties required of us as Latter-day Saints. We ought to understand that we have espoused a system of religion that is calculated in its nature to increase within us wisdom and knowledge--that we have entered upon a path that is progressive--that will increase physical, spiritual and intellectual advantages and everything pertaining to our own happiness and the well-being of the world at large. We believe that we are the offspring of our Father in heaven, and that we possess in our spiritual organizations the same capabilities, powers and faculties that our Father possesses, although in an infantile state, requiring to pass through a certain course or ordeal by which they will be developed and improved, according to the heed we give to the principles we have received. We believe that God is no respecter of persons, but that He confers blessings upon all His children, in proportion to the light they have, or in proportion as they proceed according to the light and knowledge they possess, in the different circumstances of life that may surround them. We believe that the spirit which enlightens the human family proceeds from the presence of the Almighty; that it spreads throughout all space, that it is the light and life of all things, and that every honest heart possesses it in proportion to his virtue, integrity and his desire to know the truth and do good to his fellow men. We see the providences of God in all things; we see them in raising up different communities and establishments in the world, for the general and universal benefit of mankind; we see the providences of God in raising up a Luther, a John Wesley; we see the providences of God in all the Christian organizations and communities; we trace the hand of the Almighty in framing the constitution of our land, and believe that the Lord raised up men purposely for the accomplishment of this object--raised them up and inspired them to frame the Constitution of the United States. We trace the hand of God, His Spirit, His workings upon and among all classes of people, whether Christian or heathen; that His providences may be carried out, and that His designs, formed before the morning stars sang together, or the foundations of the earth were laid, may be fulfilled. He slackens not His hand, He does not relinquish His designs nor His purposes, but His work is one eternal round. We trace the hand of the Almighty, and we see His Spirit moving in all communities for their good--restraining and encouraging, establishing governments and nations, inspiring men to take a course that shall most advance His purposes, until the set time shall come when He shall work more fully and effectually for the accomplishment of His designs; and when sorrow, wickedness, bitter disappointment, vexation, distress and poverty shall cease and be no more known, and the salvation and happiness of His children be secured; when the earth shall be rolled back in pristine purity, into its primeval orbit, and the inhabitants thereof dwell upon it in perfect peace and righteousness. If there is any class of people in the world that has reason to be liberal and generous towards their fellow creatures, it is the Latter-day Saints; and that our liberality and generosity are not shown more than they are, is in consequence of the pressure of circumstances with which we are surrounded, restraining us from the exercise thereof; but we expect to be hereafter in situations when we will have the privilege and opportunity of doing as we desire in this respect. However, in regard to this, whether circumstances shall so change or not, we know that we are in possession of a system of progression. We might speak in reference to the increase of knowledge to individuals who receive and obey the doctrines we teach; but that which is most interesting to us is the progression of the Latter-day Saints themselves in the system we have received. Our faith, views and the principles we have obeyed, all coincide perfectly with those of former-day Saints, which we find recorded in the Bible. Were ministers of the present day to stand in their pulpits and announce doctrines in reference to the progression of Saints, as they were preached in former days, the doctrines would be considered at least very startling, and a committee of investigation would undoubtedly be required at once, by their congregations, to ascertain whether or not they had seceded from their previously avowed principles. For instance, let a Methodist, Presbyterian or Baptist minister arise in his pulpit and suggest to his congregation, as Paul did on a certain occasion: "Let this same mind be in you which is also in Christ Jesus, who, having the form of God, thought it not robbery to be equal with God," it would be a startling announcement; so also would the doctrine of John, the Revelator, on a certain occasion, when he says: "Now are we the sons of God: it does not appear what we shall be, but we know that when He (Christ) shall appear, we shall be like Him, for we shall see Him as He is; and every man that has this hope in him purifies himself even as God is pure." That would be a startling announcement of doctrine. Did any one present, acquainted with the Baptist, Methodist, Presbyterian or Episcopalian societies, ever hear suggestions or doctrines like these? I never did, and I was well acquainted formerly with these societies. "Let this same mind be in you which was in Christ Jesus, who, finding Himself in the form of God, thought it not robbery to be equal with God;" and, "He that has this hope in him purifies himself even as God is pure;" and again, "When He shall appear, we shall be like Him, for we shall see Him as He is." We were born in the image of God our Father; He begat us like unto Himself. There is the nature of Deity in the composition of our spiritual organization. In our spiritual birth, our Father transmitted to us the capabilities, powers and faculties which He possessed, as much so as the child on its mother's bosom possesses, although in an undeveloped state, the faculties, powers and susceptibilities of its parent. "Apostles, Prophets, Evangelists, Pastors and Teachers," we are told, were, in former days in the church, "for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ, until we all come to the unity of the faith, and of the knowledge of the Son of God, unto the perfect man." What is meant by this--"the perfect man?" And again, "Unto the measure of the stature of the fulness of Christ." A system was known in those days, through which a Saint could become perfect in the Lord Jesus--a system by which Saints could advance in the knowledge of the things of God--to an understanding of His purposes, of their own natures and characters, of their relationship to the Almighty, and of the ordeals necessary for them to pass through, that they might be perfected as the Son of God was perfected. This system, taught by Christ and His Apostles, was not at that time first introduced; it was known ages before--it was established before the foundations of the earth were laid. I will now quote a passage from the Book of Doctrine and Covenants, which will be found on page 85, section 4, paragraph 6: "He that receiveth me (saith the Lord), receiveth my Father, and he that receiveth my Father, receiveth my Father's kingdom; therefore, all that my Father hath shall be given unto him; and this is according to the oath and covenant which belongeth to the Priesthood. Therefore, all who receive the Priesthood, receive this oath and covenant of my Father, which He cannot break, neither can it be moved; but whoso breaketh this covenant, after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come." This is a revelation given to the Latter-day Saints, and so far as respects its provisions in reference to those who receive it, it is precisely in keeping with those passages I have quoted from the New Testament. They were the burden of the teachings of the Apostles in former days; but were they presented now to the Christian world by their ministers and teachers, they would be considered blasphemy. This system was known to Adam after he was expelled from the Garden of Eden; it was well known to Noah, and he preached it to the antediluvians one hundred and twenty years; it was also known in the days of Moses--he preached it to the Israelites, on the banks of the Red Sea. "I would not have you ignorant," says the Apostle, in reference to this point, "how that our fathers all passed through the sea--were all under the cloud, all ate of the same spiritual meat, all drank the same spiritual drink, for they drank of that spiritual rock which followed them, and that rock was Christ." It is evident from this that the Gospel of life was known and practiced there; but we are told that in consequence of wickedness and unbelief, the Gospel was taken from the people in the time of Moses, because it did not profit them, and instead thereof a system called the "schoolmaster to bring them to Christ" was introduced. On account of their wickedness and hardness of heart, they refused to avail themselves of the privileges within their reach; for when the Lord proposed to come down into their midst and talk with them face to face, as He did with Moses, they requested Moses to officiate for them and speak with the Lord; and being filled with unbelief and unwillingness to become acquainted with God, their Father, the Gospel and all its privileges were withdrawn. Thus we see this Gospel has been introduced at various times into the world. It was known to the Prophets; they understood plainly and distinctly that Jesus was the Lamb slain from the foundation of the world, and that in due season He would manifest Himself to the children of men--that He would die for their sins and be crucified, in order to complete the plan of salvation. The Prophets had the Gospel and its advantages; and the Holy Spirit, that is ever connected with it, was poured out upon them in fulness. There was a certain blessing connected with obedience to the Gospel--the gift of the Holy Ghost. When people received the ordinances of the Gospel, they were promised that they should receive the gift of the Holy Ghost. The Savior, who undoubtedly knew best about the nature and character of this gift, said it should lead all who received it into all truth, and show them things to come. It should do more than that Spirit which proceeds from God, filling the immensity of space and enlightening every man that comes into the world; the Holy Ghost should lead into all truth and show them things to come. Furthermore, in speaking of its effects, the Apostle says: "The Spirit is given to every man to profit withal. To one is given faith." Not a common, ordinary faith to which some people pretend at the present day; but a faith which enables its possessors to be sawn asunder--to be cast into dens of lions, fiery furnaces, and to undergo tortures of every description. This was the kind of faith the Holy Ghost conferred upon those who possessed it, enabling them to stand in the midst of every difficulty, defy every opposition, and even sacrifice life, if necessary, for the cause they had espoused. There was an omnipotent, inspiring power in this faith, given by the Almighty through the Holy Ghost, which no other principle could communicate. To one was given faith, to another knowledge; not that which is gained by reading books merely, but knowledge from the Eternal Father. A self-inspiring principle was conferred on them, which was tangible, giving them a knowledge of the cause they had espoused. They knew by revelation from God that the Gospel they had obeyed was true; it was revealed to them in a manner they could not dispute, and they knew for themselves. They were then established upon the rock of revelation. There is a great difference between the possession of the Holy Ghost, and the mere possession of the Spirit of God. All honest-hearted people, who are living according to the best light they have received, have the Spirit of God. All Christian churches have it, _i. e_., those who seek truth and righteousness. The Baptists, if they are honest, have it; so have the Methodists and Presbyterians; so also have all Christians and also heathen nations. Go to China, and all honest-hearted people there have the Spirit of God; in fact, we are told that this is "the light that lighteth every man that cometh into the world." But to say that all have the Holy Ghost--the gift that was promised to those who obeyed the Gospel--is incorrect. We can trace the providences of God in raising up certain individuals to establish religious organizations, and we see in these the workings of the Spirit of God for the general interest of the human family. We look upon George Washington, the father of our country, as an inspired instrument of the Almighty; we can see the all-inspiring Spirit operating upon him and his co-workers in resisting oppression, and in establishing thirteen colonies as a confederacy; and then again, the workings of the same Spirit upon those men who established the Constitution of the United States. In a revelation contained in the Book of Doctrine and Covenants, the Lord says: "And for this purpose have I established the constitution of this land, by the hands of wise men, whom I raised up unto this very purpose." We see the hand of the Lord in these things. The Christian churches will not acknowledge these spiritual operations, which we most firmly believe, in regard to the workings of Providence and the operations of the Spirit of the Lord upon the hearts of the human family. We now most conspicuously see the hand of the Almighty in establishing a kingdom spoken of in ages long past by Daniel, the Prophet--a kingdom which shall grow and spread until it fills the whole earth: when light and intelligence will be so generally diffused that it shall no longer be necessary for any man to say to his fellows, "Know ye the Lord," but all shall know Him, from the least unto the greatest. And when the Spirit of the Lord shall be poured out upon all flesh to such a degree that the sons and the daughters shall prophesy, the old men shall dream dreams, the young men shall see visions, and when there shall be nothing to hurt or destroy in all the holy mountain of the Lord. We have seen what has been promised, and what suggestions made and encouragement given in relation to our progression, as contemplated by the Prophets, expressed in their writings in the Old and New Testaments. We see what God in His revelations direct has said to us; and we might bring up passage after passage from the New Testament, Book of Doctrine and Covenants, and the Book of Mormon, in regard to the progression and happiness of His people. But there are other considerations connected with this to which I will call your attention. The revelations of the Lord given to us say that all things shall be given to those who receive the Priesthood; but in connection with this promise are certain obligations which have to be fulfilled on our part. That same God and Father who tells us what great blessings await the faithful, says: "Whoso layeth down his life for my cause and for my name's sake shall receive it again, even life eternal; therefore, fear not your enemies, for I, the Lord, have decreed in my heart that I will prove you in all things, whether you will abide in my covenant, even unto death, for he that will not abide in my covenant is not worthy of me." Here on one hand are promised those extraordinary and wonderful blessings; and on the other, if we renounce the doctrine we have received, or if we are unwilling to stand up to the point, even of death, in fulfilling the will of our Father in the accomplishment of His work, we shall be counted unworthy of the promised blessings. Now you take a man, no matter from what country, if he be a man of integrity, when he receives a knowledge of the truth, he will stand to that knowledge; you cannot force it from him by imprisonment, or by taking away his property or destroying every earthly source of his happiness. Do what you will to annoy and oppress him, he will still stand firm in his adherence to the principles he knows are true. When the Gospel reached us in the different nations whence we came, the Spirit of the Lord gave us convictions of its truth, and in the honesty of our hearts we received it and its blessings, otherwise we would have remained at our several homes. We were promised by the several Elders who proclaimed the Gospel unto us, that if we would do the will of God, if we would obey the Gospel, we should receive the gift of the Holy Ghost; they said, as Peter said on the day of Pentecost, "Repent and be baptized, every one of you, for the remission of your sins, and you shall receive the Holy Ghost." Then when they spoke of the operations of the Holy Ghost, they described them as Jesus, Paul, John and the Saints who received it testified in regard to it from the effects it produced upon them. Therefore, when the Gospel was received under circumstances of this nature, those who were its recipients expected superior and extraordinary blessings--blessings they could not reach in any other religious society. They were promised such blessings as all other religious denominations said did not exist and could not be received. They would acknowledge that such blessings had formerly been received through the Gospel, but could not be imparted now. Hence, if those who obeyed the Gospel, as taught by the Elders of this Church, did not receive the blessings promised, why do I see them before me here to-day by thousands? Why, when traveling through the length and breadth of this country, do I see people who have gathered, comparatively, from almost every nation under the sun? If they received not the fulfilment of what was promised, why are they here in this Territory? In these valleys of the mountains? They had better stayed at home. It is the most inconsistent thing imaginable to suppose that people after being deceived should leave their country, homes and friends and cross the wide ocean and vast deserts into a land of which they knew nothing. When Abraham was commanded to leave his home and kindred he obeyed the mandate of the Most High, and the fact that thousands are now here, settled through this long strip of country, over hills, valleys and mountains, proves that they have followed the example of the "father of the faithful," they have shown by their acts that they have received the all-inspiring power of the Holy Ghost which was promised them, which revealed to them that the Lord had fulfilled the prophecy of His servant Daniel, that without hands He had cut a stone from the mountains, and that it had commenced to move, and roll, and would continue on its course until it had fulfilled the destiny predicted by the Prophet. If the people here have not received the knowledge promised in connection with their obedience to the Gospel, they are acting most inconsistently; for they are perpetuating upon their children, their children's children, and upon future generations, a system that is entirely false--binding a yoke of tradition upon them, with consequences beyond the power of language to describe. And more than this, they are guilty of the most gross offence before the Almighty, for they are not only injuring themselves, but they are laying a foundation to destroy the happiness of unborn generations. But the fact that the work still continues and increases, and that the last words of the dying Saints to their children and friends are, "I know by the revelations of God that this work is true," is strong presumptive proof of its absolute truth. If you Saints here do not know this work is of God, it is your duty to rise up and declare you have been deceived, acknowledge that the Spirit of God has not been given you, and that the declaration of the Elder who promised it is entirely false; and thus try to correct the error which you have been guilty of propagating. At once leave the "Mormon" Church, and you would resume a position that would be more consistent: then get a testimony from on high that some other church possesses the system of salvation--get a testimony that the Book of Mormon and Book of Doctrine and Covenants are spurious, and just the moment you get that testimony, where are you? Where are the words of the Apostle Peter? "Repent and be baptized, every one of you, and you shall receive the Holy Ghost." Where are the words of the Lord Jesus? He says, "It (the Holy Ghost) shall lead you into all truth, and show you things to come." Where are the words of the Apostle Paul? "Let this same mind be in you which was in Christ Jesus, who, finding himself in the the form of God, thought it not robbery to be equal with God." Where are the words of John? "We know that we are the sons of God, and it does not appear what we shall be, but we know that when He (Jesus) shall appear, we shall be like Him, for we shall see Him as He is: and every man that hath this mind in him, purifies himself, even as God is pure." Throw these doctrines aside; let them pass and go to a Presbyterian, Methodist, Baptist, Quaker or Shaker, then where is your Bible, and of what account? I testify before this assembly, as I have testified before the people throughout the different States of the Union, and throughout England, Ireland, Scotland, Wales, Italy, Switzerland and France, that God Almighty, through my obedience to the Gospel of Jesus, has revealed to me, tangibly, that this is the work of God--that this is His Gospel, and that this is His kingdom which Daniel prophesied should be set up in the last days. I prophesy that any man who will be humble before the Lord--any man who will, with child-like simplicity, be baptized for the remission of his sins, shall receive the Holy Ghost, which shall lead him into all truth, and show him things to come: he shall receive a knowledge from God that His kingdom has been established in these latter days; and that it shall never be thrown down, or be left to another people. In saying this, I say no more than every man could say, and has said, who had a dispensation of the Gospel. I would not have traveled over the face of the earth, as I have for the last thirty-five years, unless God had revealed this unto me. I have already said, nothing but absolute duty ever prompted me to travel and preach this Gospel; but I received a dispensation from the Most High, and I could say, and do say now, as the Apostle Paul said: "I received not this Gospel from man, but I received it by revelation from God." I say that any man who will humble himself before God, and be immersed in water (after repentance) for the remission of his sins, shall receive, through the laying on of hands, the Holy Ghost. Can I give him this? No. I, as a messenger of the Lord, to whom authority has been delegated, administer immersion for the remission of sins--I simply immerse him in water, having authority so to do. I simply lay my hands upon him for the reception of the Holy Ghost; then God, from His holy presence, acknowledges my authority--acknowledges that I am His messenger, and confers the Holy Ghost upon the individual. This is the Gospel; this is what constitutes a man a savior of life unto life, as Jesus told His disciples they were. Talk about this kingdom being destroyed! Talk about, reason upon, lay plans here and there, by the combined wisdom of governments, to destroy the kingdom of God! Why, you might as well try to pluck the stars from the firmament, or the moon and the sun from their orbits! It can never be accomplished, for it is the work of the great I AM. I advise every man who has a disposition to put forth his hand against this work to hold on and consider. Take the advice of Gamaliel, the lawyer. Said he: "If this is the work of God, ye can do nothing against it; if it is not, it will come to nought." Well, now, they say that the "Mormons" are fanatical. If so, it is very good fanaticism. We have philosophy, science, truth, the power of God and the testimony of good men on our side. I can select twelve men, with whom I have been acquainted during the last twenty-five, thirty or thirty-five years: I have known them under varied circumstances, in which their hearts have been proved, their feelings tried, and their honesty and integrity tested. Have I confidence in these men? I have just as much as I have when I read in the New Testament about Twelve Apostles. I know nothing about Peter, James, or the other Apostles, but these men I know something about--I have seen their honor and integrity tried under various circumstances in life. Have I not a right to believe their testimony? Most assuredly I have, and I will prophesy of them--No, excuse me, I am not in the habit of prophesying: I will say here, that in generations to come, the doings of these men will be read--the account of their labors in preaching the Gospel to the nations of the earth--what they have suffered for the cause of God; the imprisonment, contumely, drivings from Ohio, Missouri, Jackson, and the northern counties of Missouri, and from Illinois, and how they have passed through all this and almost everything in the shape of suffering that can be imagined; and have still adhered to, and borne their testimony to the the truth. Their works will be read, and in generations to come, people will have just as much confidence in these men as Christians (so called) now profess to have in the Twelve Apostles whose doings are recorded in the New Testament. They are just as good men, we have every reason to believe. As to the truth of what the Apostles, whom we read of in the New Testament, said, I know nothing, only what I experience, through having observed the same system they preached. They received the blessings pertaining to it, so have I received what they promised should be conferred upon those who, in their day, received that system. Therefore, we who have received a like experience are the only witnesses to the truth of what those Apostles said; we are the only witnesses of the truth in respect to what Jesus said. Jesus said, "He that will do the will of my Father, shall know of the doctrine." We are witnesses that Jesus told the truth. The Apostles said that those who receive the Gospel by baptism for the remission of sins, shall receive the Holy Ghost. We are witnesses that they told the truth. Can the Methodist or Presbyterian ministers witness to these facts? No: they know nothing about them. They received their diplomas and endowments at college--they trust in the wisdom of man--to the knowledge of science; we trust in the power of the Almighty. Perhaps it may be said to us: "For ye see your calling, brethren; how that not many wise men, after the flesh, not many mighty, not many noble, are called. But God hath chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the things that are mighty; and base things of the world, and things that are despised, hath God chosen, yea, and things which are not, to bring to nought things that are." Well, I do not feel materially concerned about anything that regards the advancement and prosperity of the kingdom of God. It is a matter that I have not contrived, nor my brethren: it is the Lord's affair. Thus far He has done this work. We never came to these valleys through our own designs and wishes: the Lord our God brought us here, and when He wants us to leave, we shall be better prepared to go than we were to come. We simply do what our Heavenly Father commands. God loves His offspring, the human family. His design is not simply to create happiness for the few called Latter-day Saints. The aim and scheme He is now carrying out is for universal salvation--not only for the salvation of the Latter-day Saints, but for the salvation of every man and woman on the face of the earth: for those also in the spirit world, and for those who may hereafter come upon the earth. It is for the salvation of every son and daughter of Adam. They are the offspring of the Almighty; He loves them all, and His plans are for the salvation of the whole, and He will bring all up into that position in which they will be as comfortable and as happy as they are willing to be. Our mission is to the world, and not simply to carry the Gospel to the people, but to establish plans and lay foundations for their temporal salvation. Our object is as much for the temporal as for the spiritual salvation of the people. The time is approaching when the nations will be broken up, on account of their wickedness. The Latter-day Saints are not going to war against them--they will destroy themselves with their immorality and abominations. They will quarrel and contend one with another, State with State, and nation with nation, until they are broken up; and thousands, tens and hundreds of thousands, will, undoubtedly, come for protection at the hands of the servants of God, as much so as in the days of Joseph in Egypt, when he was called upon to devise a plan for the salvation of the house of Israel. We have received revelations, and, accordingly, we are here in these mountain vales, and we are going to stay. We shall cultivate our farms and lay a foundation for a time when the nations shall be broken up. Multitudes will then flee to these valleys of the mountains for safety, and we shall extend protection to them. You may say, "Shall you require them to be baptized and become Latter-day Saints?" Not by any means. I often meet gentlemen from different portions of the Union. I never offer them my religious views, unless they seek them. I am not anxious to push my religious views upon any man. I will do them all the good I can. If a gentleman comes into my neighborhood, a stranger, I will say, will you have something to eat? Is there anything I can do for you? I am not anxious to make a "Mormon" of him--not by any means; we extend the hand of charity just as far as people are willing we should; but when, as I said at the commencement, people are crowding upon us--those who are determined to destroy us--who have not the principles of humanity in their bosoms, we cannot exercise the charity in their behalf that we desire. We expect to do good; it is our duty as the servants and ministers of God upon the earth to do good to His offspring. This is our mission, and it is as much our duty to do good to those who do not receive the Gospel, as it is to do good to ourselves; and God will give us the opportunity, just in accordance to our desires, despite the efforts of evil-minded men. Our duty is to save, not to destroy; and as we improve and advance, and develop the attributes of Deity within us, God will remove from our path the impediments which obstruct our progress, and the bitter branches, as they increase and manifest themselves, will, one after another, be removed, until the people of God have all the opportunities they can desire to do good to the world. God bless you, my brethren and friends.--_Journal of Discourses_. CHAPTER XLVI. Lorenzo's birthday.--A surprise.--His escort.--Enthusiastically greeted.--Address.--He responds.--Singing "Grandfather's Clock."--A hair picture presented.--Recitation by the children.--Autograph album presented.--Tables loaded with luxuries.--Dinner.--Singing.--Lorenzo makes a speech.--Parting Hymn.--Dismissal. The following is a synopsis of the report of a surprise tendered to brother Lorenzo, by the members of his family, on the third of April, 1879, in celebration of the sixty-fifth anniversary of his birth. The family assembled at four p. m., at the old homestead, when four of Lorenzo's daughters, to wit: Mesdames Roxcy Box, Sylvia West, Ida Gibbs, and Clara McAllister, having been previously appointed, escorted their father into the assembly. Upon entering the hall, he was enthusiastically greeted with smiling faces, and many sweet voices joining in the song, WE ARE ALL HERE. We are all, all here; Father, mother, sister, brother, All who hold each other dear; Each chair is filled, we're all at home, To-night let no cold stranger come. It is not often thus around Our old, familiar hearth we're found; Bless then the meeting and the spot-- For once be every care forgot; Let gentle peace assert her power, And kind affection rule the hour; We're all, all here--we're all, all here. We are not all here! Father, mother, sister, brother, Some have gone who were most dear; But we now gather 'round this hearth, Though some have passed away from earth; The voice that once with ours did ring, Has gone to dwell where angels sing; O, then, that wisdom may we know, That yields a life of peace below; And in the life that follows this, May each repeat the words of bliss, We're all, all here--we're all, all here. We are not all here! Father, mother, sister, brother, Yet our thoughts will bring them near; We pray that our whole earthly band, Before God's throne at last may stand Unbroken as the links of love, In that bright home in heaven above. The severed links, the golden chain, Be there united once again; With this sweet thought our hearts we'll cheer, For then we'll say, we all are here; We're all, all here--we're all, all here. O. G. Snow, the eldest son, had been commissioned to lead in the programme, and state the object of the meeting; being absent, Professor E. A. Box, a son-in-law, gave the following address: _President Lorenzo Snow_: Respected Husband and Father.--We, your wives, children, grandchildren, sons-in-law, and daughters-in-law, have convened on this occasion, in honor of the sixty-fifth anniversary of your birth, having a sincere desire to manifest our respect and gratitude to one whose kindness and wise counsels, of which we, as well as many others, have been the favored recipients. May the returns of the day be many and happy ones, and may your cares and sorrows never be occasioned by members of this extensive, and, we trust, truly respected family; and, though the words of our Savior. "A man's foes shall be they of his own household," may be verily true in many cases, in yours may they prove to be strictly inapplicable. The poet says: If the stock of our bliss is in strangers' hands vested, The fund, ill-secured, oft in bankruptcy ends; But the heart issues bills that are never protested, When drawn on the firm of wife, children and friends. The day-spring of youth, still unclouded by sorrow, Alone, on itself for enjoyment depends; But dreary the twilight of age, when it borrows No warmth from the smiles of wife, children and friends. And we say: May we onward and upward, all cherish and nourish The virtues on which this rich blessing depends; And may we with love and fond hearts ever cherish The tie that now makes us wives, children and friends. Wishing you many, very many happy returns, we remain, your loving and obedient. Family. Brother Lorenzo responded in a fatherly, affectionate speech, replete with wise counsels and exhortations--referring to the order of the Priesthood, and the blessings, both temporal and spiritual, to be secured through obedience to its requirements; and closed by warmly and feelingly expressing his thanks and appreciation of their united expression, and blessed his happy audience. After which, Mrs. Armeda S. Young and Miss Dora Snow sang "Grandfather's Clock," all joining in the chorus. Then a committee of eldest three daughters, Mesdames Abigail S. Rosenbaum, Eliza S. Dunford and Rosetta S. Loveland, in a neat speech in behalf of the family, presented their father a beautiful hair picture, consisting of a spray in the centre, composed of his hair and that of his wives, which was encircled with a choice wreath of hair of the children--a slip of paper, with the name of each attached to his or her hair, and all set in a rich frame, comprising a record of forty members of the family. An autograph album was also presented, containing interesting and appropriate sentiments. After another song by the company, a recitation by the children followed, then all repaired to the dining hall, and sat down to tables loaded with luxuries, where floral decorations shed a sweet perfume on all around. The social table repast over, the remainder of the evening was devoted to singing, speeches, readings, recitations, toasts, etc., until nine o'clock, when Brother Snow again addressed the company. His heart seemed to overflow with joy and affection as he spoke of the blessed privilege of renewing our relationship hereafter, and of extending it in unlimited duration. He again blessed his family, and, after a parting hymn was sung, dismissed the assembly--thus closing a delightful scene, which will long live in sweet remembrance of all present. CHAPTER XLVII. George F. Gibbs.--His parents receive the Gospel.--His early youth.--Employed in a printing establishment.--How he stood with his associates.--Had to fight his way to maintain his integrity.--Honored the Word of Wisdom.--Drew a prize.--Was highly honored.--Chosen for out-door preaching.--Compliments his mother.--Leaves home for Liverpool.--Clerk and book-keeper in Liverpool Office.--Emigrates to America.--In President B. Young's Office.--Goes to Liverpool Office.--Works there three years.--Home again.--Anecdote.--Masters Phonography.--Has been and now is Church Reporter. I was born in the town of Haverford-West, Pembroke County, South Wales, November 23d, 1846. My parents' names are George Duggan and Ellen Phillips Gibbs. On my mother's side I am Welsh, and on my father's of English descent. My great-grandfather, John Gibbs, with one of his brothers, on leaving his home on the Isle of Wight, was shipwrecked on the south coast of Pembrokeshire, South Wales, where they afterwards married and settled. In 1850 Daniel Williams, a "Mormon" missionary Elder, came to my native town, became acquainted with my parents, and made his home with them before they joined the Church. During this time my brother, Charles Warren, was taken dangerously ill. Elder Williams administered to him, and he was instantly healed. This fact created an interest in the new religion, as it was called, and my parents were among the first to receive it. When seven years old, I well remember wishing I was eight, that I might be baptized; and on the night I was eight, my father baptized me according to the rites of the Church of Jesus Christ of Latter-day Saints. At an early age I was ordained a Deacon, and assisted the senior Deacon of the branch in sweeping, dusting, and carrying water for him to wash the floor of the meeting house. While yet young, I was ordained Teacher, then Priest and Elder, and officiated as clerk and treasurer of the branch, also clerk of the conference. I attended a common school until sixteen years old, when I left, of my own accord, to accept a situation as junior clerk in a printing establishment. After having officiated there eleven months, a communication from Presidents Wells and Young, of the European mission, informed my father of a vacancy in the Liverpool office, tendering me the situation, which I gladly accepted. During the nine years from my baptism, until I left my home for the Liverpool office, I acquired an experience which has ever been delightful to contemplate. I learned early to call upon the Lord and to place implicit confidence in Him, and have ever since regarded it as one of the dearest privileges accorded to a human being. From my earliest recollection, I attended meeting, and during these years I never missed one; and I cannot remember when I did not know the truth and divinity of "Mormonism." It seems to me I have always known it. The character of the richer portion of the people of my native town was strictly aristocratic, to whom the Gospel of the meek and lowly Nazarene, as taught by the Latter-day Saints, was beneath even a casual notice; and the spirit of the poorer class, was, as a general thing, not only opposed, but ofttimes led many of them to ill treat those who adhered to it. As our little branch never numbered more than twenty or thirty at a time, with its members widely scattered, as "Mormons," it may readily be perceived how we stood in relation to the people of the town generally. From my youth I was known among my fellows as a "Mormon," and during my boyhood had to fight my way in order to maintain my ground as a boy among boys. Had I taken to myself the counsel the Savior gave to His disciples to govern them in their ministry, namely, to "turn the other cheek," my spirit would have been crushed in my youth through imposition and abuse. I learned to defend and fight for my religion from the word go, and it has always seemed the sweeter to me, perhaps, on that account. Having had to cope with opposition to the truth from early boyhood, I very naturally imbibed the spirit to stand by my friends, the friends brought to me through the everlasting Gospel, and this element of brotherhood I now regard as being essential in the character of a true Latter-day Saint. For out-of-door games I always had a particular fondness. I do not think there lived a boy that loved play better than I; consequently the temptation to play at night as well as in the day was strong and great. But a spirit early impressed me not to join my playmates after dark. I believed then it was the Spirit of the Lord that prompted me, and therefore I resolved in my own mind to govern myself accordingly. I have since regarded this step taken in early boyhood as that which placed me beyond the temptations that most of my fellows became victims to. And it is the fact, in connection with my early connection with the Church of God, that my boyhood days were days of purity that makes the reminiscences of youth so sweet and delightful to contemplate. Although brought up among boys of the world, many of whom were under no restraint and, therefore, could indulge in unbecoming language and pernicious practices with impunity, through having early been taught the Word of Wisdom and to regard as most sacred the name of the Lord, and having so soon been brought into the harness of the Gospel, I was enabled to set an example before my school-mates that won me their confidence and respect. In this connection I am reminded of an incident at school which I may be excused for mentioning: At one of our annual examinations, which were always public, the mayor of the town announced during his address that, to the boy who should excel in deportment and punctuality the ensuing twelve months, he would present the sum of two guineas. This was, of course, hailed with delight by the boys, and met with general favor by the parents. The children attending the school (numbering from one hundred and fifty to two hundred) were the offspring of the Nonconformist element of the town--the people who had manfully stood out against the rites of the Church of England being foisted upon them. As boys, therefore, we represented all the dissenting religious denominations, I being, however, the only "Mormon" boy. At the beginning of the school year a book was provided, afterwards known as the Black Book, in which the names of boys were to be recorded for misbehavior or bad conduct. The year rolled by and examination time came. At the close of the mayor's address he reminded the scholars of his last year's promise; and amid the utmost stillness he announced the name of George F. Gibbs as being the only boy that had not been tardy or absent during the year, and the only boy whose name was not recorded in the Black Book. By request of the mayor I presented myself before him to receive the reward, and was the recipient of a high compliment from his lips. In competing for this reward, besides its monetary value I had another object in view, namely, to show our highly religious and high-minded townsfolk, in a small way, to be sure, that "Mormonism" produced fruits, and that its fruits, produced by boys as well as men, were good. At one of the monthly council meetings of the Priesthood of the conference, steps were taken to pair off with a view to out-of-door preaching, certain men being allowed to choose each his own companion. To the amusement of the council Elder Wm. Bowen chose me, a young, inexperienced boy. I assisted him in this labor some two years, until I left home to go to Liverpool, and was greatly benefited in my associations with him, he being a man of great faith and understanding, and a most agreeable companion. Our's was always an open house to the Elders; it was, as many now living know, a free and welcome home to all. It was what is called the "Conference house." If my dear mother possessed one trait more conspicuous than another, it was that which led her, during eighteen years of her lifetime, to receive and care for the Elders. When I was big enough it fell to my lot to relieve mother of a job which she had been doing for years before I commenced, namely, to black the shoes of the brethren. This labor became part of my day's doings, lasting some six or seven years, and I never thought it irksome. Leaving home to go to Liverpool was, up to that time, the event of my life. I was young and green. I had pictured the heads of the European mission and their immediate associates to be without fault or human infirmity--so natural was it for me to respect, think well of and look up to the Elders from Zion. Four years lacking a few weeks I labored in the Liverpool office, first as junior clerk, then as book-keeper. As a member of the Liverpool branch I acted in the office of clerk, of Teacher and that of president. As clerk in the office I labored under Presidents Wells and Young, Jun., under President Young, Jun., and under President F. D. Richards. I believe I can say truly that while there I merited the good will and blessing of those with whom I was more directly associated, as well as that of the many Elders whose acquaintance I made; and that I labored faithfully and honestly in the service of God and the brethren. In the year 1868 I emigrated, after having been detained, until some time after the close of the emigration season, to settle up emigration matters and leave in good shape the accounts of the office. In New York also I was detained two weeks, waiting for that portion of the unfortunate Emerald Isle company that had been put under quarantine and which had survived the hospital treatment of Manhattan Island. By this time they were able to be moved, and I traveled with them. F. C. Anderson had charge of the company; I was entrusted with the medicine chest which had been specially prepared for the sick. After arriving in Salt Lake City I called on President Young and was employed by him as a clerk in his office, and invited by him to board with part of his family. At the expiration of three years I was called to return to the Liverpool office. The circumstance was this: On the Sunday afternoon previous to leaving, the President called me into his private office and said, George, don't you want to go back to Liverpool? I answered, No, sir. But, said he, we (the quorum of the Twelve then present) have just voted that you leave here for Liverpool on Tuesday morning at five o'clock. I replied, All right, sir, I'll be ready. The following day I received my appointment, and was set apart to this mission and ordained to the office of Seventy under the hands of Presidents B. Young and George A. Smith. At the time stated (in company with Brother George W. Thatcher, who had been called previously) I left, and was gone three years, laboring in connection with President A. Carrington and President Joseph F. Smith, presidents of the mission. I returned in 1874 and worked nine months in the office of Z. C. M. I. This position I resigned to accept the clerkship of the Logan Tithing Office. While in Logan, on a certain occasion, I accompanied Brothers M. H. Hardy and B. Morris Young to Brigham and Bear River cities in the interest of mutual improvement societies. At Brigham I stayed with Morris at his mother-in-law's, Sister Harriet Snow, and spent the evening with part of Brother Snow's family. Here I first met my wife. During my visit (some three days), I was reminded of a circumstance that I had entirely forgotten, which proved a source of encouragement to me in approaching my wife on the subject of marriage. I had met Brother Snow in Liverpool while he was _en route_ to Palestine with the George A. party; and on waiting upon him in the Great Western Hotel he, in his jocular way, told me that he had some unmarried daughters, and invited me to make their acquaintance with a view to becoming one of his many sons-in-law. I thanked him, not thinking for a moment, however, that there would be anything more to it. On Sunday, the 21st of May, 1876, with his consent, I married his daughter Ida, whose mother is Eleanor Houtz Snow. After our marriage we lived about three months in Logan, Cache County, where I was employed, when I received a communication from President Young inviting me to return to Salt Lake City to act as reporter for the Church. In explanation I should state that during my three years' residence in Salt Lake I took up with the study of phonography (a study that I had early paid some attention to), practising it nights and mornings. The President, noticing me diligently working late and early, inquired one day what I was doing. On my telling him he seemed much pleased, and told me to stick to it until I mastered it. He afterwards got Brother David W. Evans, the Church stenographer, to organize a class, which I joined. At first the class numbered forty-three; when I left to go on my mission it numbered five, including myself. I have acted ever since in the capacity of Church reporter. From the foregoing brief sketch it will be seen that from my youth it has fallen to my lot to associate more or less with the Priesthood of our Church--a privilege I have ever highly appreciated. And the more intimate my relations have been with our leading men, one and one only thought has come uppermost to mind, namely, that of heartfelt thanks and gratitude to God the Eternal Father for gathering me from an obscure corner of the earth, and delivering me from the midst of bigotry and superstitious ignorance of the everlasting plan of salvation, and for guiding my footsteps in the way of virtue and rectitude, thus fitting me to be His and their servant. And I will have realized my most sanguine hope if, in the hereafter, I shall be found worthy to continue my relations with them, as their fellow servant, in the great work of human redemption and salvation. George F. Gibbs. CHAPTER XLVIII. M. D. Rosenbaum leaves his native country.--In San Francisco.--Goes to Carson.--A voice speaks to him.--Goes to Salt Lake.--At Elder Neibaur's.--Baptized.--Called on mission to Germany.--In Berlin.--Attends meeting.--Is arrested.--Tried and sentenced.--Banished.--Returns home.--F. H. Snow appointed to a mission.--Reflections.--Strangers marvel.--What an affrighted Catholic said.--The captain of the steamer replies.--An incident.--Tired and hungry.--Why he goes to bed supperless.--A retort.--What a priest did.--The Channel Islands.--Released and returns home.--Expression of gratitude. The following synopsis is from the pen of Elder Morris D. Rosenbaum, son-in-law of my brother Lorenzo: I left my native country when about nineteen years of age, for America--arrived in New York in 1850, traveled through the Eastern and Southern States to New Orleans, and from there by steamer _via_ Havana and Panama to San Francisco. In California, hearing of a "Mormon" settlement in Carson Valley, I was impressed to visit it, and accordingly went over the mountains to see and learn of the doctrine of that people. I remember, when first coming in sight of the settlement, hearing a voice saying, "There is a people which you never leave." Arriving in Carson Valley, I stopped with Simon Baker--he argued with me about "Mormonism" from noon until midnight, seemingly making very little impression on my mind. My desire to be with this people increased, and as they moved _en masse_ for Salt Lake Valley, I made up my mind to travel with them, remain there during the winter, and return to my native country the following spring. During the winter of 1856-7, I stopped in Salt Lake City, and attended Brother Isaac Bowman's school in the Seventeenth Ward. Visiting Brother Alexander Neibaur (of the same nativity as myself), he preached the Gospel to me--I became interested in its principles--a peaceful spirit wrought mightily in me--commending the ancient Gospel to my conscience. I read the Book of Mormon from beginning to end, in connection with the Bible, prayerfully, and arose from its perusal with a strong conviction on my mind, _this book was written by inspiration_. Dreams and visions, in my slumbering hours, began to have great effect on my mind; but when I listened to my selfish thoughts, I hated "Mormonism" in my heart, and regretted ever hearing it. I well remember Brother Neibaur bearing his testimony of the truth of the Gospel to me. I said to him, "Mr. Neibaur, why cannot I have such a testimony?" He replied, "Mr. Rosenbaum, I promise you in the name of Israel's God, you will, if you obey the principles of the Gospel, and honestly ask your heavenly Father for it." Such a promise I longed for, and made up my mind to embrace the truth; was baptized on the 27th of March, 1858, by Brother John Tingey, of the Seventeenth Ward, Salt Lake City; and a short time after, I received a testimony which I desire never to forget. Early in April, 1858, I was called and went to Echo Canyon, in company with others, to assist in defending the people--traveled south in time of "the move," and stopped in Provo a short time. July 2d, 1858, I was ordained a Seventy, and united with the fifth quorum of Seventies; lived in Salt Lake City until 1861, then, on April 10th, removed to Brigham City, and have lived here from that time. In the Spring of 1880 I was called and went on a mission to Germany--arrived at Berlin July 10th. At a conference held there, Elder Budge presiding, I was called and set apart to preside over the North German Mission, August 15th, 1880. On the 19th, held an evening meeting in Berlin--was arrested there for preaching the Gospel, and put in prison that night--had an examination the next day, which lasted from 7 a. m. until 4 p. m., when the court decreed my banishment from Berlin and the kingdom of Prussia, with orders to leave the next day at noon, and never to return, under pain of fine and imprisonment. August 21st, I left by railroad for the kingdom of Bavaria, traveled through there and adjoining kingdoms, as Baden, Wurtemburg and Hanover, for about one year, when I was released and returned home. Morris D. Rosenbaum. From the journal of Franklin H. Snow: I received a letter from President John Taylor informing me that my name had been presented, and that I had been accepted as a missionary to Europe. As soon as I read the letter, I thanked the Lord that my prayers had been answered, for I had much desired to visit my mother's native country, and declare the glad tidings of salvation. I knew that the principles which I had been taught by my father and mother were principles that would benefit all who put them in practice. I wrote to President Taylor that I accepted the mission and should endeavor to magnify my calling. On the 12th of October, 1880, I left my home in company of fifty Elders, thirty of whom were missionaries to Europe, the others to different portions of the United States. None but those that have left their comfortable homes and large circles of relatives and friends, can imagine my feelings when the train started out from Ogden City to carry me thousands of miles from my home. I was not acquainted with any of the Elders on the train when we started, but all having been baptized into one spirit, we had associated together but a short time before we were all acquainted. Strangers on the train, who were not of us, made frequent remarks and marveled and queried how it was that we put so much confidence in each other. We arrived safely in New York, and on the 19th left on the steamship Wyoming; were thirteen days on the ocean, with very rough weather for nine days. There was a Catholic on board who was so dreadfully frightened that he was frantic and blamed the d--d "Mormons" for the rough weather. He said if he had known that so many "Mormons" were on the steamer he would have stayed in New York. The captain told him that if it had not been for the "Mormons," in all probability, they might all have been in the bottom of the ocean. When we arrived in Liverpool, I believe I was as much delighted to see land as was Columbus when he discovered America, for I had been seasick for several days, and even the sight of land seemed medicinal. I was appointed to labor in the London Conference, under the direction of President Roskelley, in connection with Brother W. W. Willey, and with him commenced in my field of labor on the 6th of November, and walked about fourteen miles to the first family in our district. No one, without similar experience, can imagine how I felt when I found myself seated by the side of a fireplace with a large number of small children thinly clad. When I sat down to supper, I saw there were from eight to ten hungry children to be fed from the scanty meal which was scarcely enough for five hungry persons. I ate very sparingly, and went to bed feeling rather discouraged, and thinking I could do no good among such poor people. Young and inexperienced as I was, I did not realize that God had not chosen the rich of this world to be heirs of His kingdom, but that He had chosen the poor and the meek of the earth. I traveled three weeks feeling that I was doing no good, and that I could be more happy at home in the society of my friends, and in the enjoyment of the comforts of life. Elder Willey did all he could to encourage and help me out of my dangerous condition. I did not and could not, at that time, realize what a strong hold the adversary had on me to prevent the fulfilment of my mission. I was really impressed with the idea that it was impossible for me to endure the hardships and privations that most missionaries had to put up with; but I wished to honor my father and mother, although without a testimony from my heavenly Father, I felt that I could not travel among the people. With these impressions, I wandered into the lone woods and offered up a short prayer to God, and in the sincerity of my heart asked Him to give me a contented mind that I might fill my mission acceptably before my Father in heaven. From that very moment the powers of darkness gave way and a different influence surrounded me, and I saw clearly that I was engaged in a great and glorious work; that the Gospel must be preached to all that had ears to hear, the poor as well as the rich. From the time I offered up that prayer until the close of my mission I always felt well, and never wished to return home till I was honorably released. I traveled with Elder Willey about three weeks, and then traveled alone. I had to walk about one hundred and fifty miles to visit ten families of Saints, and they all were so poor that they could keep me but one night out of three weeks. I walked from ten to twenty-five and thirty miles per day. I recollect walking over twenty miles one day, arriving at a Saint's house just at dark, tired and hungry; I had but a scanty breakfast in the morning, and no dinner, for the sensible reason that I had no money to pay for it. By supper time I felt as though I could make a hearty meal on dry crusts. The good sister got supper for me, and as I sat down to eat, a little girl about ten years of age brought from the cupboard two hard biscuits, and said they had been there a week--that they had kept them for Mr. Snow to eat. As hungry as I was, that took away my appetite, and I retired to bed supperless. I never shall forget the first time I distributed tracts to strangers. I called at a house of a well-to-do lady, and told her I would like to converse with her on the Gospel. She seemed very much interested as well as astonished, when I spoke of the necessity of Apostles and Prophets, and of signs following the believer, whenever the Church of Christ was on the earth. I conversed with her nearly or quite one hour, and she said that all I had told her was true. I then bore my testimony that the true Church of Christ was on the earth--that it was organized by the Prophet Joseph Smith. At that she threw the tract I had presented her in my face and shut the door, saying, "All you have told me is false if Joe Smith had anything to do with it." I then went on my way feeling more determined than ever to preach the Gospel. The first out-door meeting I held was in a small village in Bedfordshire. I called on a family and wished to know if they would accept of a tract. I told them who I was, and that I had come six thousand miles to tell them that God had again spoken from the heavens, and that all mankind were commanded to repent and obey the Gospel. The lady of the house (if I may call her a lady) said she had heard of "old Joe Smith"--that he had dug a book out of a rock, and she did not wish to know any more about him. "Have you?" said I; "I have not heard of any such man, and I would like to learn from you to what man you refer who dug a book out of a rock." She said, "Old Joe Smith." She appeared quite angry at me for not knowing what she meant. Then I said, "I presume you mean the Prophet Joseph Smith, who had records delivered to him by an angel?" She retorted, "There is no such thing as angels in our day, and the Bible don't speak of any other book." I then asked her if she would let me see her Bible. She tapped one of her little girls on the head and told her to get me a Bible. I then read to her the twenty-ninth chapter of Isaiah. By this time there were thirty people gathered around, and I availed myself of the opportunity to preach to them. After the meeting I delivered tracts to nearly every family in the village. After I left, I heard that the minister sent women around to gather up the tracts I had circulated, and bring them to him, and he called a meeting and told a mass of falsehoods about the Saints. I comforted myself with "Blessed are ye when men shall revile you and speak all manner of evil against you falsely for my name's sake." For three months during the very coldest weather I had not one cent in my pocket; for what little I had when I arrived in England, I spent for food for the destitute Saints, and I can testify that during those three months I received greater manifestations of the power of God than ever before or since. During the seven months in which I labored in the district of Hertford and Bedfordshire, I traveled on foot two thousand one hundred miles. My next field of labor was Kent, the garden spot of England. I labored there eleven months with much satisfaction. The Saints in Kent were not so scattered, and I was enabled to hold meetings more frequently, and the people were less opposed to the Gospel than in Bedfordshire. President West gave me a mission to the Channel Islands, and I remained on the Isle of Jersey about three months. The Saints were few, and so very poor they could only give me one meal per day, and I managed to make the other two cost me but sixpence. When I learned the degraded condition of the people on the island, I was not surprised that out of sixty thousand so few had embraced the pure Gospel of Jesus. Many, very many of the inhabitants reveled in debauchery. There was scarcely a street but what was polluted with one or more houses of ill-fame; hundreds of young women walked the streets from sundown till past midnight. It was there I learned to appreciate the noble and sacred virtue of the youth of Zion. While on the islands, I was released from my mission to return home. I went directly to London, where I took train for Liverpool, and there, on the 21st of October, 1882, took steamer to New York, and arrived at my home on the 10th of November. During the two years I was abroad, I traveled on foot over six thousand miles; by rail, six thousand, and on the water, eight thousand. The time spent in preaching the Gospel, with all its hardships and privations, was the happiest of my life. I bore my testimony to thousands, and I know that the Lord blessed my labors. I thank God, my heavenly Father, that I was permitted to fill my mission, and to return home to meet those who are dear to me by the ties of nature. I can still bear a faithful testimony that the fulness of the everlasting Gospel of Jesus Christ has been restored to earth, with all its powers, gifts and ordinances, through the Prophet Joseph Smith. Franklin Horton Snow. CHAPTER XLIX. Discourse by Elder Lorenzo Snow, delivered in a meeting of the St. George Stake of Zion, in the Temple, April 5th, 1877; reported by George F. Gibbs.--Necessity for effort.--What the Lord said to Oliver Cowdery.--Regulation of temporal affairs.--Consecration and stewardship.--Preparation for building in Jackson County.--The United Order.--Plural marriage.--Responsibility of Presidents.--How confidence is created.--The necessity of its cultivation.--Desires for the future. In occupying the time this morning, I wish, in the first place, to call your attention to the fact that we are Latter-day Saints, or at least ought to be; and that as such we are dependent upon the Lord for our instruction. This is in accordance with our faith--that we have to look to Him for assistance under all circumstances, in all places, in all our affairs in life, and in all matters pertaining to our advancement in the principles of godliness. Assembled together as we are this morning, it is very necessary that we ask the Lord for His Spirit, the spirit of inspiration, to rest upon us as speakers and as hearers, that we may be enabled to comprehend what may be spoken, and that it may be adapted to our individual needs. It is impossible to progress in the principles of truth--to increase in heavenly knowledge, except we exercise our reasoning faculties and exert ourselves in a proper manner. We have an instance recorded in the Doctrine and Covenants of a misunderstanding on the part of Oliver Cowdery, touching this principle. The Lord promised him the gift to translate ancient records. Like many of us to-day, he had misconceptions in regard to the exercise of the gift. He thought all that was necessary for him to do, inasmuch as this gift had been promised him of God, was to allow his mind to wait in idleness without effort, until it should operate spontaneously. But when these records were placed before him, no knowledge was communicated; they still continued sealed, as it were, for no power to translate rested upon him. Although the gift to translate had been conferred, he could not prosecute the work, simply because he failed to exert himself before God, with the view of developing the gift within him, and he was greatly disappointed; and the Lord in His goodness and mercy informed him of his mistake, using the following language: "Behold, you have not understood; you have supposed that I would give it unto you when you took no thought, save it was to ask me; but, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right; and if it is right I will cause that your bosom shall burn within you," etc. So in regard to us respecting the things which we are undertaking. If we expect to improve and advance in the work immediately before us, and finally obtain possession of those gifts and glories--coming up to that condition of exaltation we anticipate, we must take thought and reflect; we must exert ourselves, and that too to the utmost of our abilities. The text given us by President Young yesterday, and to which we, in our prayer this morning, asked God to direct our remarks, was the work pertaining to our present wants and necessities, in which we are now immediately concerned. The question here arises, How shall we regulate affairs so as to qualify us to perform the duties and obligations devolving upon us to-day, and secure to ourselves the blessings of eternal life? On this subject, so far as the Lord will give me His Holy Spirit, through the exercise of your faith, I wish to speak this morning. I desire, however, to confine myself more particularly to the subject relating to our financial union--uniting ourselves together as brethren who have entered into the everlasting covenant of the Gospel of the Lord Jesus Christ, expecting to dwell together in the presence of God in the celestial world. We have been told, through the revelations of God, to which our attention has often been called, that unless we become one in temporal as well as spiritual things, it were useless to anticipate the fulness of celestial glory or a state of oneness in the spiritual things of God. But what course we are to take in order to arrive at this most desirable condition seems to remain a difficult, unsolved problem. Doubtless many have asked themselves, What can we do, and how shall we do it? Now let our minds revert for a few minutes to the time when we received the fulness of the everlasting Gospel, in the countries where it first reached us. As soon as we became convinced of the truth, and that the Elders who preached the Gospel were the servants of God, we offered ourselves as candidates for baptism for the remission of sins, receiving the Holy Ghost through the laying on of their hands, and then felt determined to do whatever the Lord should require through His servants, and continue to follow their counsel in all things, even to the sacrifice or all that we possessed, if necessary, whether pertaining to the world's wealth, or that which we held in higher or dearer esteem. We learned an important and significant fact, that we were the offspring of God, inheriting, though only in infantile form, the same attributes He possessed, and that through probationary experience, by passing the ordeals of earth, rejecting the evil and accepting the good, these attributes could be developed until eventually we might receive a fulness of the Godhead and dwell in the presence of the Father. We became acquainted with this fact, and were convinced in our hearts that the object that then appeared before us was well worthy of all that we could bestow upon it. Hence we resolved that we would accomplish the undertaking, though at the sacrifice of all we called our own. We well understood that in order to attain to that position which would entitle us to this exaltation, it would be necessary to submit ourselves wholly to the mind and will of God. We felt in our hearts to consecrate our wives, our children, our property (if we had any), and our time and abilities to the service of God. Had the law of consecration been presented at that time, without doubt it would have been hailed with joy, as it is in exact accordance with the spirit of our covenants. According to the order of the celestial world, as revealed to the Latter-day Saints, respecting the property we might possess, we were required to consecrate all to the Lord, and then to be made stewards, as pointed out by revelation in the Book of Doctrine and Covenants, and were to continue to devote that which might be entrusted to us to the service of God; and so far as we increased the property of our stewardship, we were to devote the same to the benefit of the Kingdom of God, which would be used for the building of temples, emigrating and sustaining the poor, and for carrying on the great work of redeeming Israel. This feeling which we entertained at the beginning was to continue to burn in our bosoms, and we were to be faithful and honest in our professions. I know that many of us, when we came to the valleys, conformed to this law of consecration, which is now published in the Book of Doctrine and Covenants. We deeded our property, and many were willing, perhaps not all, that, if necessary, every part and portion of it might have been used as the servants of God should have directed. This is the kind of feeling that we _then_ entertained, and just so long as we maintained this condition of mind, of willing obedience, it was all that was required. But I fear that this feeling which gave us so much joy--which tended to increase our faith and confidence in God and in one another, has not continued to grow correspondingly with our general prosperity, experience and knowledge of the Gospel. So far as this is the case, my testimony to you is that we stand this day not wholly approved of God, although we have the privilege of worshiping in this Temple, reared to His holy name. But just so far as this willingness exists in our hearts to appropriate our means which we have accumulated, for the upbuilding of the Kingdom of God upon the earth, and that too without grudging, even as the former day Saints laid theirs down at the feet of the Apostles, so far are we approved and accepted of God. Who, among the Latter-day Saints within the hearing of my voice this day, could fail to comprehend this? In many of our business relations one with another, there does not exist that spirit of union and brotherly interest which should be maintained. We need to take a course that will enable us to acquire it, and this spirit should prevail throughout all our settlements. Who cannot perceive the hand of God in bringing us from the turmoil and strife of the business world to these mountain vales, where we have the opportunity and the privilege of building up cities and villages upon the principle of unity which has been revealed to us, thus affording that necessary discipline which we could not have obtained among the cities of the Gentiles? This training cannot be acquired in one year, nor in five years, but its acquisition is enhanced in proportion to our willingness to sacrifice in order to obtain it. By and by the Lord will prepare the way for some to return to Jackson County, there to build up the metropolis of Zion. How easily this work can be accomplished, after we have learned to build up cities and temples here to His divine acceptance! Our present experience is a very needful one; without it we should be totally unfitted for the performance of such a work. We read that the temple which Solomon built was erected without the sound of a hammer being heard. There had been a previous preparation, and an experience gained in some distant locality, and a proper training. The materials were accurately prepared elsewhere, and when brought together were ready for setting, each piece to its proper place. As knowledge and efficiency are obtained gradually, we may expect that the experience we are getting now, in learning how to build up cities in our present condition--conforming as near as possible to the holy order of God, is designed to prepare us to return to Missouri, from whence we were driven, and there build up cities and temples to the name of the Most High, upon which His glory will descend. A condition of willingness to conform our will to the Divine will is what we need. It might not be deemed policy to enter into covenants by deed, in our property matters, at present, though it may be hereafter. So long as the emotions of our souls prompt us to exclaim, in the language of Joshua, that "I and my household will serve the Lord"--so long as this willingness dwells in our hearts, to give ourselves up entirely to the service of God, we are in the proper condition to ask the Father to hasten the day when His will shall be done on earth as it is in heaven. And further, when the proper time comes to require the use of our property in the interests of the great work we are engaged in, the bare mention of it will be sufficient. But, we ask, should not the Bishop who operates in our temporal matters be a very wise and good man? Certainly he should, and a man of honor and integrity, full of the Holy Ghost, loving his neighbor as himself, and loving the Lord our God with all his might, mind and strength. On this, we are told, "hang all the law and the prophets." Blessed is he in whom these two principles are developed, for such an one is without condemnation; he stands the peer of him referred to in the Scriptures, by the Savior, as one "without guile." The people will soon learn to confide in such a man, as he can establish unmistakable proof before God and before his brethren that he obeys these commandments in which are included all that the Prophets ever lived for. We will suppose further, that such an individual as I have described, who really had obeyed these commandments, was placed to preside over a city of a thousand people, all of whom were also living in the advanced condition referred to; he must bear in mind his important position, high responsibilities and who appointed him to this position--he or they in whom God had vested the authority. Why is such a man called to act as president over a people? Is it in order to acquire an influence and then to use that influence directly for his own aggrandizement? No; but, on the contrary, he is called to act in such a position on the same principle as the Priesthood was given to the Son of God, that he should make sacrifice. For himself? No; but to become the servant, not the master, of his brethren, and to work for their interest and welfare--not to exercise the influence thus obtained to benefit himself, his family, relatives and personal friends; but esteeming all as his brethren, and as having rights in common with himself, and, therefore, seeking to bless and benefit all equally according to the talents and worthiness they may possess, and thus by so doing develop in himself that fatherly feeling which always exists in the bosom of the Father. At the present time it is too often the case that the men who are called to act in such positions, instead of thus acting according to their holy calling, use their influence, their Priesthood, the sacred powers conferred upon them, for their own benefit and that of their children and personal friends. This is highly improper; it is wrong and displeasing in the sight of God; and of this sin we are called to repent by putting it away from us, and beginning to live the lives of Latter-day Saints, according the sacred covenants we have entered into. When you find a man who takes the same interest in those over whom he presides as he does in himself and family, you will naturally begin to have confidence in that individual. But as soon as you find that his feelings by day and by night, and the course of his conduct is such as tend directly to benefit himself and his family, you will say: "What interest has he for us? We must look out for ourselves." But where a man works for the community, he becomes truly a father to that people, working for them with the same feeling, desire and interest as he would for himself. It might be said of him, as it should be said of all men, that he loves his brethren, or in other words, "his neighbor as himself." Now let the man who acts as the presiding Elder of his ward manifest by word and action these fatherly feelings towards those he presides over, and how soon we would begin to perceive perfect confidence restored. Possibly such a man might not possess financiering abilities, and possibly the people might not have confidence in his abilities to manage or direct temporal affairs. This is quite supposable, for good, sound principled men are not always endowed with great financiering capacities. Yet, from the fact of his having established himself in the hearts of the people, and being known by them for his integrity and honesty, and a disposition to work for the interests of God and the people, willing to make any sacrifice that might be required of him, he possesses their confidence, and when once in possession of a trust so sacred, what then might he do in order to satisfy the minds of the people, which are more or less progressive? Let him call to his aid those of his brethren who are the most capable, letting them share in his responsibilities. Because, you will find, as a general thing, that talent is diffused through the many, and rarely combined in single individuals; and it only needs opportunity in order to be developed. He might say to one, "Here, Brother B., you are better adapted to fill this or that position than I am;" and to another, "You are the man best fitted to this department;" and so on until he gets the talents of all brought out, and instead of diminishing the public confidence in himself such a course would add to it. Further, he would be doing for his brethren that which the United Order designs to do for all, namely, to afford opportunity to develop the gifts with which nature has endowed us. Therefore, I say that all these matters can be got along with, provided we have the sure and safe foundation, which must be based on honesty and integrity to God and the true interests of His kingdom and people. With a people of one heart and mind, possessed of the same feelings and aspirations as we were when we first embraced the Gospel, in connection with our present knowledge and experience in the practical workings of building up the kingdom, how easy it would be to establish our home industries or mercantile institutions, and carry them on successfully. Every one would be on hand, like Israel when in the desert, and journeying to the land of Canaan, they were required to build a movable tabernacle for certain sacred purposes, and the people brought their offerings, etc., even more than were sufficient, and Moses had to cry out to the people to stop. So it could be with us, as far as willingness on the part of the people was concerned to take an active part in any general movement that might be projected. Whatever means or time or property might be devoted by the community for the establishing of any certain enterprise, would be done in good faith, for every heart would be inspired with confidence, every one considering his interest identified with that of the whole. But it takes time to get the people into this condition. Here, in this southern country, we understand that the people have been endeavoring to work together in the United Order, meeting with more or less disappointment. Because of reverses or failures in our attempts to successfully operate in our temporal affairs, we should not allow such disappointment to detract from the principle itself, but rather let us attribute our misfortunes to human weakness, regarding the principle as divine, revealed for our special benefit and blessing, and in every instance of apparent failure, let us be resolved to "try again." The principles of plural marriage were revealed for the benefit and exaltation of the children of men; but how much unhappiness has arisen through failure on the part of some who have contracted this order of marriage to conform to the laws that govern it. But does it arise through any defect in the order of the marriage system? O, no; but from ignorance and the folly and wickedness of those individuals who enter into it, who abuse rather than righteously obey it. So in regard to the principles of the United Order. Its principles also are sacred, and I assure you we will never go back to Jackson County, Missouri, there to build up the New Jerusalem of the latter days, until there is a perfect willingness on our part to conform to its rules and principles. Many years have transpired since we received the revelation of the United Order, and in one sense, that long period of time bespeaks negligence on our part in not more fully obeying it. The very principles of that Order, in my estimation, were given for our temporal and spiritual salvation. In order to derive the benefit that God designed should flow from them, they must be established and systematized on the principle of righteousness, each person learning to love his neighbor as himself. For us to undertake to deal with them on any other principle, would virtually open the way to bitter disappointment. Then allow me to repeat: let me find a community that is willing to conform to this, bringing to mind the covenants made in the beginning when we received the fulness of the Gospel, willing to bring to mind when they dedicated all they possessed--their property, their talents, their mental and physical powers to the building up of the kingdom of God; remembering the time when we did this, the blessings of the Most High were upon us, and His Spirit burned within us. Then let those who preach in that community of Saints realize what the Priesthood was placed upon them for; let them know and fully sense why they were appointed to fill such and such offices, viz.: that they should act in the spirit of our Master, a servant of all--that they learn to consider and esteem, in the same affectionate interest, the welfare of all as they do that of themselves, and be in very deed fathers to the people. Then will they enter into the spirit of the two great commands, upon which, said the Savior, "hang all the law and the prophets," namely, loving the Lord with all our might, mind and strength, and our neighbor as ourselves. This, in my opinion, is the foundation of our future success, temporally and spiritually, in this United Order. Until we come down to the bed-rock of honesty and sincerity in this matter, dealing with temporal as with spiritual things, whole-heartedly, holding all and ourselves sacred to the service of God, we may expect more or less failure. Let me say to the brethren who are, and who contemplate connecting themselves actively and entirely with this holy order, that the Priesthood was bestowed upon you, as upon the Son of God, for no other purpose than that through sacrifice you might be proven, that, peradventure, at the last day, you might stand approved before God, and before perfect and holy beings, and that in order to merit this divine approval, it may be necessary to forget self and individual aggrandizement and seek the interest of your brethren. If you are ready and willing to do this, and if your every-day life and conduct and the spirit within you testify the fact, you will establish confidence in the hearts of those who know you, and with whom you are more immediately associated in temporal matters. Confidence is ofttimes referred to by our brethren, especially when speaking on the subject of the United Order. It is spoken of and written on by the religious, the political and the financial world, and the present condition of the whole is such as to force itself upon our serious attention. We may confidently anticipate that, as history shall chronicle the developments of this, our progressive world, we shall witness more and more the necessity of it. For as palpable, and what may be termed legitimate, fraud increases, and the whole world ripens in iniquity generally, confidence will lessen and become more priceless and precious. This is quite obvious to all men in whose hearts dwells a spark of that Spirit by which the Prophets foretold the destiny of the nations. Confidence can be acquired only on the principle of righteousness, whether it be applied to the monarch or the peasant, the religionist or the non-religionist; merit alone commands it. Then let us live the lives of Latter-day Saints, that we may first beget confidence in ourselves, then we shall begin to have confidence in each other--in God and His promises. A people in this condition of progress would know no failures; everything would prosper that they put their hands to; they would grow in faith and in good works. I tell you in the name of the Lord God, that the time is coming when there will be no safety only in the principles of union, for therein lies the secret of our temporal and spiritual salvation. We have been enabled to establish settlements, towns and villages, and we have been abundantly blessed with the necessaries and conveniences of life, notwithstanding we have been slow to hearken to and obey the commands of Jehovah. I would to God that every Bishop and presiding officer would, this day, in this holy Temple, covenant and swear before Him, the Lord our God, that they would turn and serve Him with all their might, mind and strength, and work for the interest of the people as they would for themselves; for my greatest desire is to see Zion established according to the revelations of God--to see her inhabitants industrious and self-sustaining, filled with wisdom and the power of God, that around us may be built a wall of defence, a protection against the mighty powers of Babylon; and while the disobedient of our Father's family are contending, and filling up their cup of iniquity, even to the brim, and thus preparing themselves for the burning, we who are the acknowledged children of the kingdom, being filled with righteousness and knowledge of God, may be like the wise virgins, clothed in our wedding garments, and properly prepared for the coming of our Lord and Savior.--_Journal of Discourses_. CHAPTER L. Elijah Box says his parents embraced the Gospel in England.--Came to Nauvoo.--Elijah born in a turbulent time.--Moves to St. Louis.--To the Bluffs.--To the Valley.--Storm described.--Moves to Brigham City.--Struggle for an education.--How it is obtained.--Called on mission.--A great contrast in Liverpool.--Visits relatives.--In London meets with the Palestine tourists.--How poor Saints manage their Sunday clothing.--An incident.--Closes mission.--In charge of a company of Saints, leaves England.--Reflections.--Reaches home.--Engaged in teaching.--Presides over Improvement Associations.--Counselor to Stake President. My parents embraced the Gospel in England in 1841, emigrated in 1842, and arrived in Nauvoo in the spring of 1843. My father worked upon the Temple almost from first to last, experiencing very hard times in consequence of the scarcity of the necessaries of life. He was also familiar with all those trying scenes that were enacted during the years immediately preceding and following the martyrdom of the Prophet and Patriarch; and that will live forever in the memories of the persecuted Saints. It was during these times that I was born, January 4th, 1844. When the Church left Nauvoo, father moved his family to St. Louis, and from there to Council Bluffs, in 1848. The next four years were occupied in procuring an outfit for "the valley," and in 1852 we emigrated to Salt Lake, where we lived three years. While in Salt Lake, I spent the summer months principally in herding stock upon the mountains. While out upon one of those occasions, the sky became suddenly overcast with heavy clouds, and, almost instantly, hail and rain began to descend in torrents; several herd-boys were drowned--I very narrowly escaped by finding shelter with my sister, living at the mouth of Red Butte. In 1855 we moved to Brigham City, and my father engaged in agriculture. I labored on the farm during the summer, and spent the winter months in endeavoring to obtain a meagre education, attending day and evening schools as opportunities presented, which was not frequent; up to my twelfth year I had attended school but part of one term. I had a kind mother, however, who saw the great necessity of my having an education, and assisted me much during my boyhood, for which I have always been thankful. At the age of seventeen, I injured myself by lifting heavy timbers, from the effect of which I suffered several years, until I received my endowments, when I soon recovered my health. At nineteen, I was employed in the mercantile establishment of M. D. Rosenbaum, and afterwards by W. C. Thomas in similar business, for whom I worked until the fall of 1865, when President Lorenzo Snow, Samuel Smith, Bishop Nichols and W. C. Thomas formed a copartnership or co-operation; I was employed by this firm four years. On Sunday, the sixth of May, 1866, I married Roxcy A., daughter of President Lorenzo Snow, President Snow officiating. We were sealed by President Wells the following November. (See Family Record.) The winter of 1870-1 I spent in school, under Professor L. F. Monch, where, I may almost say, I obtained my first start in educational matters. By this time I was twenty-seven years old, had a wife and two children to care for, but I saw the great lack of education in myself and others in this locality, therefore, I determined to exert myself to the utmost, and forego many pleasures that might otherwise be enjoyed. I studied diligently, was greatly assisted by my wife--had an excellent teacher, and made fair progress. At the April Conference in 1871 I was called on a mission to England. I made immediate preparations to start, though in so doing I had to borrow money to go with. I was set apart for my mission on the first of May, by Apostle Albert Carrington, and on the third of May, in company with President Carrington and some twelve or fifteen other missionaries, left Salt Lake City for England. The trip to New York was pleasant, and without incident other than of an ordinary character. We embarked in the steamship Colorado, Guion line. "Off the banks" we experienced some very heavy weather. On such occasions, man is led to comprehend his own insignificance as compared with other creations of God. The monotony of the voyage was often broken by animated discussions with non-"Mormon" passengers, upon religious topics, plural marriage being the leading one. After arriving in Liverpool, I was appointed to labor in the Birmingham Conference under the direction of Elder Parry, who afterwards died of the small-pox, he being the second to succumb to that fatal disease in that conference. During my short stay in Liverpool, I learned to appreciate the quiet of our mountain home. In all my life I had never seen so much drunkenness, quarreling, fighting with both male and female, prostitution, and debauchery of every description, as I saw there in the short space of twenty-four hours. On my way from Liverpool to my field of labor, I called at Manchester to see my wife's brother, Oliver, who had been traveling in that conference the previous twelve months. A few days were very agreeably spent with him in visiting among the Saints. I then proceeded to Birmingham, where I found the Saints generally very poor, very anxious to gather, but in most instances unable to do so. It was then I could realize the benefits and blessings derived from our system of emigration. While in this conference, I had an opportunity to visit many relatives and procure genealogies for several generations back. In all instances my friends were pleased to see me, and received me with kindness, but seemed to care nothing for the principles of the Gospel. My stay in Birmingham was short. In consequence of the illness of Elder Bromley, I was sent to Bristol to preside in his stead. I found the people in this locality in much worse circumstances than where I had previously labored. Farm hands worked for from six to seven shillings per week; and with this small pittance had to furnish their families with all the necessities and comforts of life, if they had them. Often I have seen families make a meal of turnip-top greens and dry bread. I then learned to appreciate the luxuries of Deseret, and the blessings that God bestows upon His people; and if Joseph Smith had actually been an impostor, he still deserves great credit for inaugurating a system of religion that has been the means of bringing so many from a state of wretchedness, and making them comparatively independent. The Saints of this conference, though poor, were very kind; I made many excellent acquaintances, traveled a great deal on foot, and baptized a few; among them was one Joseph Smith; he had been convinced for many years, but put off baptism until he was so worked upon that he could delay no longer. It was during my labors here that President George A. Smith and other Palestine tourists landed in England and held a conference in London, which I attended, and had truly a happy time in meeting the brethren and sisters from home, especially Father Snow and Aunt Eliza. We spent a few days in visiting the principal places of interest in that noted city--the Crystal Palace, the Albert Memorial, etc. In June, 1872, I was appointed to the Manchester Conference. I found the Saints much as elsewhere, but generally better in temporal circumstances; still the people were so educated to spend what they earned, that whether they received seven, twelve or twenty shillings per week, none could be laid away for any future purpose. In this conference I rebaptized Brother Moorhouse, who had not been an active member in the Church for a number of years, but as good a soul as ever lived. He afterward died in full fellowship. I will here relate an incident which will show the amount of interest taken in "Mormonism" by some. Sunday, November 10, 1872, I went from Macclesfield to Longton to fill an appointment with the Saints of the Burslem branch, which was my first visit to that branch. I was met at the station by a Brother Tovey, who piloted me to the meeting house, informing me on the way that they had engaged a hall capable of seating three hundred persons, had placarded the town, advertising E. A. Box, Esq., from America, to deliver two lectures that day, on the principles of the Gospel. This news was somewhat startling; it was the first time I had been advertised as a lecturer, and then to lecture to three hundred strangers, this was the capacity of the hall, and not more than a dozen Saints in the branch; and Brother Tovey was sanguine the hall would be full. I determined to put myself in the hands of the Lord, and if He wished that large congregation converted, He must do it through me. Meeting was opened at 10 a.m., and Brother Platt, president of the branch, and I occupied the forenoon. Our hearers were seven Saints, three strangers and one apostate. In the afternoon I occupied most of the time; we had present the same number of Saints, with three apostates and one stranger. So much for the ample hall and liberal advertisement. In June, 1873, I was released to return home. I sailed from Liverpool in charge of three hundred and fifty Saints, on the tenth of July. As land faded from sight, many thoughts passed through my mind. I had been on English soil a little more than two years, had formed the acquaintance of hundreds of Saints, and many strangers of almost all classes, had preached and borne testimony before Saints and sinners, had met and conversed with those who knew not God, had seen many relatives for the first time, had traveled on foot a little more than six thousand miles; and the following questions arose: Have I done any good? Have any believed my report? Have I been the cause of any stumbling in the path of life? Shall I ever set foot on those shores again? The future only could tell, and that was silent. The trip by sea, excepting one stormy day, was very agreeable. Apostle Erastus Snow crossed the ocean with us, and the time was spent in holding meetings, concerts, etc. I reached home on the second of August, after an absence of two years and three months; having visited the principal cities of England, Scotland and Wales; had enjoyed myself exceedingly in my missionary labors, with all the consequent hardships and privations; I could recall but one season of despondency, and that was on hearing of the death of my mother and sickness of my two little children. Through the blessing of God, on my return I found my immediate family all alive and well. I soon engaged in school teaching in Ogden City--moved my family there and remained one year, then returned to Brigham City, where I followed the same profession for several consecutive years. In the autumn of 1876 I was chosen to preside over the the Mutual Improvement Association of Brigham City, and afterwards, when the city was divided into four wards, I was appointed over the Second Ward, which position I occupy at present (1884). When Box Elder Stake of Zion was re-organized in 1877 I was chosen First Counselor to Oliver G. Snow, President of the Stake. My family now numbers ten. In obedience to the law of celestial marriage, I entered into the marriage relation with Sarah Hadley, who is now the mother of two children. Elijah A. Box. CHAPTER LI. George Dunford.--When in his teens wants to earn living.--Decides on going to sea.--Leaves home without a shilling.--Applies to the Admiral of the British Navy.--Sent to Rio Janeiro.--Officiates as steward for the officers.--The brig Curlew ordered to England.--How he saved his means.--Returns home with plenty of money.--Meets with an Elder.--Convinced of the truth of the Gospel, and is baptized.--Ordained Elder, presides over two branches.--Emigrates to America.--Presides over the St. Louis branch.--In mercantile business.--Goes to California, St. Louis, and settles in Salt Lake City.--Appointed Bishop of Malad Valley, including six settlements.--After nearly three years, is released.--Expression of fatherly feeling. I was born at Holbrook House, near Trowbridge, Wiltshire, England. I lived there with my parents, and attended school and Sabbath school until the death of my mother. I was then in my fifteenth year; and my father having a large family to support, I determined to make my own living, and decided to try the fortunes of a life at sea. For this purpose, without a shilling in my pocket, and only one change of underclothing, I left my father's home, went to Portsmouth, and at the dock-yard applied to the admiral of the British navy, soliciting a position. He sent me on board the one-hundred and ten-gun man-of-war, the Queen, and from there I was ordered on board the steamship Ardent, and sent to Rio Janerio, South America. After arriving at Rio Janerio, I was appointed steward for the officers on board the ten-gun brig Curlew. I remained on the Curlew until she was ordered to England, and there, with the balance of the crew, was discharged from the navy in February, 1844, and returned to my father's house. While in the navy, I was very prudent and saving of my earnings--determined to accumulate sufficient means to make a respectable start in life after closing my services on the sea. To accomplish this end, I availed myself of every laudable favorable circumstance; as, for instance, each one of the crew was allowed a certain quantity of liquor per day, or the price of it in cash. I never drank liquor, and at the time of my discharge my liquor rations had amounted to a handsome sum, which, added to what I had saved of my labor wages, to a poor boy was quite a fortune. Although prudent, I was not penurious; I came home well dressed, with my pockets well freighted with the "needful," ready to make my mark among the respectables. In April, 1844, I married Sarah Jones, and considered myself settled for life; but in the course of the next year I happened to meet with Elder John Halliday, of the Church of Jesus Christ of Latter-day Saints, and soon became deeply impressed with the truth of the fulness of the Gospel, as revealed through the Prophet Joseph Smith. Then, O what a struggle! Then a warfare between feeling and judgment, flesh and spirit, the love of the world and the favor of God, and I must make my choice. I had been attending meetings for worship in a beautiful little church, the favorite resort of my dear mother in her life time, and could I forsake it? "He that loveth father or mother, wife or children, more than me, is not worthy of me." "If any man will come after me, let him take up his cross daily and follow me." These words of Jesus spoke with power to my understanding; and although the "Pearl of great price" might cost me all I possessed, I determined to make the purchase: and early in 1846 I was baptized and joined the Church under the presidency of Elder Halliday, in my native town. In those early times I took great interest in Church matters, and devoted much of my time in that direction--was soon ordained to the office of Priest, and soon after, under the hands of President J. Halliday, was ordained an Elder and called and set apart to preside over the branch, composed of one hundred members, in my native town, which position I held for several years, and in course of time was called to preside over the Stepe-Ashton branch of the Church. In 1850, I emigrated with my family to America, via New Orleans, and not having means sufficient to accomplish the through journey, we stopped in St. Louis. Soon after arrival, I obtained a situation as clerk in a mercantile house--was appointed to preside over the St. Louis branch of the Church. In 1854, I brought a stock of goods to the Valley, and having disposed of them in Salt Lake City, I went to California, and opened a business in Sacramento. While my wife attended the store I was employed on a steamer on the Sacramento River, also worked some time in the mines. Finally, I resolved to return to St. Louis, and did so by way of Panama and New Orleans. Again in St. Louis, I embarked in mercantile business--first opened one store on Broadway, then a second, and third, and at length an exclusive wholesale house on Main Street; all of which I carried on at the same time; and in 1866 closed up all of my business affairs, and moved with my family to Salt Lake City, where I have continued business in the mercantile line in different locations in the city, having remained eight consecutive years in my present stand. George Dunford. At a conference in Brigham City about the twentieth of August, 1877, Elder Dunford was nominated by President Brigham Young, and sustained by unanimous vote of the congregation, as presiding Bishop of Malad Valley. He cheerfully accepted the appointment, although well aware its fulfilment would subject him to great pecuniary sacrifice, he being engaged in mercantile business, the management of which he must leave to others. Early in September he went to his new field of labor in company with my brother Lorenzo, by whom he was set apart for the arduous and responsible duties of the position assigned him in Malad City, in which place he established his office for Church business. The ward over which Brother Dunford was called to preside consisted of Malad City, Cherry Creek settlement, two miles distant, St. Johns, two miles in another direction, Samaria, eight miles, Rush Valley, twelve, and Oneida, twenty-four miles distant; which subjected him to a great amount of travel in visiting and counseling with the people. Previous to this time, a spirit closely bordering on apostasy had crept into the hearts of some in Malad City, the headquarters of his mission, and two parties with opposite aims and feelings being connected in their financial interests, added greatly to the labors and difficulties of the newly installed Bishop. All of their co-operative organizations included individuals of these two unharmonizing classes of investors. Bishop Dunford very soon was forced to realize that the situation was a grave one, and required more than human wisdom, and all the saintly patience, forbearance and stability of purpose attainable through humility, faith and prayer. His sympathies were invested in behalf of the Godfearing portion of the people, with a determination to do justice to all, and he devoted himself to the work unto which he was called, at the expense of all personal worldly interest, and with little or no consideration of personal comfort. While laboring to unite the people, and improve the condition of things in Malad City, he did not neglect the Saints in other portions of the ward, either in their temporal or spiritual interests, and when pointing out local improvements for their advantage, it was a noticeable feature in his practice to say, "Come, boys," and not "Go, boys," which was proven by instances when he set the example which led to material improvements, by voluntarily leading out in manual labors. To this the writer was an eye-witness, having, during the time referred to, visited most of the locations over which he presided. In fact, his heart was drawn to them with love and affection for the people, and when, in consequence of exposure, fatigue and much travel, after nearly three years' service, he was seized with an affection of the lungs, with which he was so much disabled that it was considered wisdom for him to resign, which he did with great reluctance, after receiving counsel to that effect. He felt the counsel to be correct; but to leave those in whose interest he had so deeply enlisted the warm sympathies of his nature, was like a father withdrawing from his children. He says: President Snow, in counseling with me on the subject, felt that I had honorably accomplished my mission in that country; and in accordance with his suggestion, with great reluctance, I resigned. I say truly with great reluctance, because I had learned to love a great many of them, and I gave my heart to the Lord for the well being of His people in that country. CHAPTER LII. From the _Deseret News_.--A re-union.--A dinner.--Speeches.--Songs.--Expressions of love and union.--Judge Burt reads a lengthy presentation address.--The editor comments.--The address.--Presents gold watch and chain to Lorenzo.--A testimonial of love, respect and confidence. The following expressions of love and confidence from those who had struggled together against the long established customs of the age in working up and carrying into effect a system productive of individual and general good, are worthy of being engraven in letters of gold. In commemoration of the inflexibility of the bond of union in which those men were associated, and the esteem in which they held their file leader, we copy from the _Deseret News_, as follows: Brigham City, January 3, 1881. _Editor Deseret News_: On the last day of the old year, 1880, the "Council of the United Order" of this Stake, about sixty in number, had a grand re-union in the Social Hall, where they met and were seated around one large table, spread with an abundance of earth's productions in good style. Having partaken of a first class lunch, the time for several hours was spent by the brethren in making brief speeches, toasting, singing and relating remarkable incidents. A very warm feeling of friendship and brotherhood was manifest, and will long be remembered. Judge John D. Burt, at the beginning of these exercises, read a lengthy address, in behalf of the assembly, to Apostle Lorenzo Snow, setting forth in emphatic language the firmness, faithfulness, love and indomitable energy of the Apostle in his long years of labor in the good cause, at home and abroad, his tribulations and victories. As a fitting testimonial of the love and esteem in which he is held by the brethren, the judge presented him a gold watch and chain, which had been purchased at Mr. Asmussen's establishment, in Salt Lake City, for $245 (two hundred and forty-five), and was a gift from a number of the brethren; after which Brother Snow arose, and, with feelings of emotion, thanked his brethren for this token of esteem, which came to him by surprise, and said he valued the respect and good feelings of the brethren above all earthly considerations. The scene was impressive by reason of the spirit that was present. A. Christensen. The following presentation address, by Judge Burt, will show that this interesting community still retained its vitality and enthusiasm, also the high regard and appreciative respect in which Lorenzo is still held as a "social reformer:" Presentation Address. _Beloved President Lorenzo Snow_: We have met here this evening in a social capacity, as friends and brethren in the cause of truth, to while away a few hours in social communion together, and to congratulate each other for the peace surrounding us in our mountain home, and for the rich and abundant blessings of a kind, indulgent and beneficent Creator, which have so eminently crowned our efforts during the past year, and for the favorable and glorious prospects foreshadowing us in the future. When we contemplate the scenes of poverty, sorrow, persecution, suffering and death heaped upon the Saints by their Christian (?) friends of this generation, and contrast the present with the past, our hearts swell with deep emotion, thanksgiving and gratitude beyond expression to the Giver of all good for the many and peculiar favors so graciously bestowed upon us since we have resided in these valleys. And while we are ever ready and always willing to acknowledge the hand of our God and render unto Him our sincere thanks for all the blessings we enjoy, we also recognize the fact that a meed of praise and much honor is due to His servants, the Apostles, who, through their indomitable energy, untiring zeal, and earnest devotion to the cause of truth, have been the favored instruments in the hands of God to bring about and make possible these happy results. Beloved President: As one of these honored ones, you have occupied a very prominent position. You have traversed sea and land "without purse or scrip" to proclaim glad tidings to an erring and fallen world, and for nearly half a century you have labored incessantly, at home and abroad, in the interest and common cause of humanity, and in the prosecution of this labor you have been required and have cheerfully made many sacrifices for the Gospel's sake. You have also been a pioneer, and to-day stand in the front rank of co-operative enterprises in this Territory, devoting your time, talent and means for the good of the people; thus seeking to elevate the poor, and bring about an equality and union among the Saints in Zion. Many and arduous have been your labors in this direction, and, although the adversary has been permitted, from time to time, to make invasions, to commit depredations, impose and levy special, grievous and unjust and unconstitutional burdens upon you, thus aiming to undermine and strike with paralysis and death the noble enterprise you have so zealously and industriously erected and fostered in the midst of your brethren here in this city; you have never faltered, but with sterling fidelity, unflinching purpose and unshaken confidence you have faced the frowning billows of adversity, and the howling tempest of anti-Christian hate, and, in divine strength and with heroic fortitude, and Godlike determination, you have met and withstood the shock, weathered and outridden the storm, and in an eminent degree have been successful in the achievement of the grand object in view--the union and consolidation of the interests, efforts and feelings of those whom God has entrusted to your care. Now, in consideration of the many and valuable services you have rendered this community, and for the frequent acts of courtesy and kindness bestowed upon us as individuals, permit us, beloved brother, as a humble testimonial of our regard, to present you this watch and chain, which we trust you will condescend to accept as the grateful and voluntary offering of a few of your friends, who have clustered around you on this occasion, desiring to manifest their approbation, and to recognize your past services in their behalf. Earnestly hoping that your life may be spared, and that you may be permitted to wear this slight token of our esteem for many years yet to come, we will still continue to invoke the blessings of the Just One to rest upon you and yours forever and ever. CHAPTER LIII. Chester Loveland a modern Ajax.--Drives the Sheriff and his posse.--Holds a mobocratic jury.--Brings them to terms.--Captain in "Nauvoo Legion."--Comes to Utah.--Goes to Carson.--A scene of suffering.--Commissioned Probate Judge.--Is left to preside.--Mission to the States.--John A. McAllister called on mission to Europe.--Interesting time on the steamer.--Why the "Mormons" were driven from Nauvoo.--Is sent to the Orkney Islands.--Stops at his uncle's in Glasgow.--Missionary labors.--In Dundee and Newcastle-on-Tyne.--Visits London.--Returns home.--Is elected County Recorder. Chester Loveland, one of Lorenzo's sons-in-law, who was baptized in Kirtland, June 27th, 1837, has had several hair-breadth escapes in defense of his brethren, in the most turbulent scenes through which the Church of Jesus Christ of Latter-day Saints has struggled. In one instance a leaden ball, designed to take his life, in passing his head came so close as to graze the side of his face, scorching it sufficiently to cause the skin to peel off. A stranger to fear, he never shunned positions of danger where duty called or danger to his brethren prompted. In his physical development evidently formed for a champion--tall, robust, he might well pass for a modern Ajax in strength and agility. The apostates, aided by our most bitter Gentile enemies abroad, established a press in Nauvoo, and commenced the issue of a periodical entitled _The Expositor_, in which appeared the most flagrant, scurrilous, libelous articles against the leading authorities of the Church. The mayor, in connection with the city council, declared it a nuisance, and by their order it was demolished; after this, the deputy sheriff called on our hero to assist in arresting the mayor, Joseph Smith, and the city council, and he positively refused. The next day the sheriff came with a posse and demanded his assistance, saying he had orders from the governor of the State. Mr. Loveland understood the trick; he knew there was no possible means by which orders from the governor could have been obtained, as he was far distant, and at that time communication by telegraph was out of the question. The sheriff insisted, and the more he did so the more Mr. Loveland's anger was aroused, till, grasping his arms, he rushed single handed towards the mounted posse, when with the fear of treacherous cowardice, riders and horses decamped with hurried pace. He entered into plural marriage in January 21, 1846, having a second wife sealed to him at that time in the Nauvoo Temple. A serious, and, at the same time, rather ludicrous incident, in which Brother Loveland was connected, which transpired in Nauvoo, is worthy of record as a specimen of mobocratic times with the Latter-day Saints, as related by himself. He says: I was on the jury when some of our brethren who had been falsely accused were brought to trial before eleven mobocratic jurors, and I held that jury thirty-six hours, until they were nearly starved. Two bills were before us--one "guilty," the other "not guilty." The eleven signed the "guilty" verdict, and insisted that I should follow suit. I said: "No, gentlemen, before I will sign that paper, I will die here on this floor, and the red ants may pack me out through that keyhole." The result was, every man signed the verdict of "not guilty," and the innocent went free. He was appointed captain of the "Nauvoo Legion" in its first organization in Nauvoo. He arrived in Salt Lake City in September, 1850. In 1853-4, was appointed lieutenant-colonel by President B. Young, then governor of Utah Territory, with instructions to organize a regiment in the northern part of the Territory, and was subsequently commissioned colonel by one of the Gentile governors of Utah. At the spring conference in 1855, Colonel Loveland was called to go to Carson Valley (which at that time was a portion of Utah) and assist Apostle Orson Hyde in settling a colony. After their arrival in Carson, he, with six other brethren, went to Walker's River in search of a good location, and when there another point, thirty miles distant, was highly recommended as being exceedingly favorable for a large settlement. Prompt to the suggestion, they went, but to their great disappointment, found they had been imposed upon, and instead of anything favorable, only a salt marsh, without a drop of fresh water, surrounded them. They had traveled thirty miles without water for either man or beast, and now to take their back track and return to the river was their only alternative. They started, but were overcome with thirst long before they reached their destination. So intense were their sufferings that every man's tongue was swollen out of his mouth, and some of their tongues blistered. Their horses, through extreme exhaustion, refused to carry them; whenever mounted they would lie down, and the men in their suffering condition must either walk or die by the way. Providentially, some Indians, well acquainted with the country, who saw them going from the fresh water, and suspecting the result, met them about five miles out, with about six gallons of water for their relief. Never was a humane act better timed, nor more gratefully appreciated. The six gallons were distributed among the famished men, barely sufficing till they reached camp, but enabling them to do so. As a grateful expression to those poor red men of the forest for the relief extended, the brethren clothed them in new suits from head to foot. When Elder Hyde returned to Salt Lake, he left Colonel Loveland in charge of the mission, and while there he received from Brigham Young, then governor of Utah, a commission as probate judge. After his return from Carson, when that settlement was discontinued, he performed a mission to the Eastern States. John A. McAllister, son-in-law of Brother Lorenzo, was born in England, and when quite young came to America with his parents, who left their native country for the Gospel's sake. His father being by trade a saddle and harness maker, John learned and followed the same occupation--married Clarissa Snow, a lovely girl, and settled in Logan, Cache County. In May, 1880, he was called, and early in June started on a mission to Europe, after having been blessed and set apart by Apostle Lorenzo Snow. Having come to Utah when very young, everything in the world abroad was new to him, and when he arrived in Chicago sight-seeing was to him intensely interesting; after spending a few days in gratifying his curiosity, he proceeded to New York, viewed some of the sights, and on the 22d inst. took steamer and started for Liverpool in gay spirits, filled with enthusiasm and admiration of the grandeur of the mighty ocean as it spread out before and around him, unconscious of what was awaiting him. With a sound appetite he partook of a hearty supper; went to bed, but when he awoke, none but those who have experienced seasickness need attempt to describe the change. To repeat his own words: "I felt as the Irishman said, that I was 'not myself at all.' I had lost my appetite, the spirit of excitement was gone, and I felt queer." In all probability he felt much as Captain Morgan told me when I was crossing the ocean on the Minnesota, that seasick passengers, for a day or two, felt afraid they would die, then, after that, they felt afraid they would not die. After our missionary recovered from seasickness, as per journal, he says: About this time it began to be noised around that there were "Mormons" on board. I was engaged in playing checkers with an old gentleman from Yorkshire, England, one of the radicals on the subject of "Mormonism," and he so expressed himself as we were playing for the amusement of scores of bystanders who were watching our movements. I made no reply to his rabid expressions, but paid strict attention to our game, in which I beat him several times in succession, which rather chagrined him, and I concluded to quit. I then arose and gently patting him on the shoulder, said, "My friend, when you get home to England, you may tell your people that you were badly beaten at checkers by a young 'Mormon,'" which created surprise, especially on the part of my checker-playing friend, who exclaimed, "What, sir! are you one of those 'Mormons?'" Then the gathered crowd began to ask questions, some in the spirit of ridicule, others for information. Among the rest was a little old man, who began to boast that when a young man he was one of those who fired the first guns that drove the "Mormons" from Nauvoo. I cannot describe my feelings at this juncture. He said the "Mormons" fought bravely with their old wooden cannon, etc. I then asked why he and others committed such crimes--murdering men, women and children in cold blood. He replied, "Well, the people said that the 'Mormons' stole their cattle and horses." I asked him if he ever knew of any of those crimes having been proven against them. He said, "No, can't say that ever I did; but the real fact of the matter was, those 'Mormons' all voted the Democratic ticket, and if we had let them alone they would have carried the State." Our controversy lasted about an hour, when the bell rang for lunch. The journal continues: After landing in Liverpool, I went directly to the _Millennial Star_ office, where I was kindly received by President Budge, who appointed me to the Orkney Islands, Scotland, with permission to spend a few weeks in Glasgow, where I arrived on the sixth of July; went to the residence of my uncle, which gave him and his family a surprise, as they had no intimation of my coming. While I remained here in company with the president, Brother D. C. Dunbar, I visited most of the Saints in the Glasgow Conference, and obtained many items of interest pertaining to missionary labors, which proved very beneficial to me. On the twenty-seventh of August, on my way to the islands, when I arrived at Perth, all was bustle and excitement; Her Majesty Queen Victoria and suite having arrived, _en route_ to Balmoral Castle, a large crowd was awaiting anxiously to see them, and prompted by the same feeling, I located myself in a convenient place, where I remained about a half hour, although encumbered with a large valise in each hand, an overcoat and umbrella under my arms, when I had the gratification of beholding a live queen, a prince and princess, which of course was something to a young American. After stopping over night at Inverness, I proceeded by train to Thurso, situated on the shore of the North Sea, three hundred and sixty miles from Glasgow; here I met Brother J. Finlayson, with whom I was to travel--found but one family of Saints, who, although poor, were very kind. We sailed from Scranton among the islands until we reached the Island of Pomona, and landed at the town of Kirkwell. Here we found the people superstitious and priest-ridden. So far as we could learn, our Elders had visited there but once, and that long ago, and then without success. We engaged a room in a boarding-house, commenced distributing tracts, and all the stale stories about "Mormonism" were soon going the rounds; but we disabused the minds of the people of the malicious tales wherever we could gain access. After much solicitation and paying ten shillings, we succeeded in engaging a hall, and had an attendance of about two hundred and fifty persons, probably some of them prompted by curiosity, but we attributed our success in gaining an audience to our earnest prayers to our heavenly Father, so anxious were we to bear our testimonies of the Gospel, and I can truly say that never, either before or since, have I felt so great outpouring of the Holy Spirit as on this occasion, but this proved to be our only chance; so great was the opposition that a place for meeting could not be obtained for love or money. So much for the journal. The most that could be accomplished in the way of missionary labors was in distributing tracts; for this purpose Elder McAllister managed to get a quantity published, and as he went from place to place, from island to island, where he could do no more in consequence of prejudice and bigotry, he scattered those printed testimonials. By permission he spent Christmas and New Year in Glasgow, attending conference, visiting the Saints, and assisting in baptisms and confirmations of new members. Labored in Dundee, and on the 1st of March received appointment to Newcastle-on-Tyne. Here he labored with much satisfaction, baptized several, and in visiting the scenes of boyhood in this his native place, he says: After the novelty had passed, although my father was in prosperous circumstances when he left for America and a home with the Saints of God, if ever I felt thankful to my heavenly Father for our deliverance from Babylon, I was ten times more so then, as I saw the wickedness, corruption and the temptations to which I should have been exposed by remaining in that country. During his absence he visited London, where he spent several days pleasantly and profitably, and was released to return home with the company of Saints which embarked for New York on the 17th of May, 1882, and on his arrival home rejoiced to find his family in life and health; and yet he pronounces his mission abroad the most important period of his life. On his return he resumed his former quiet occupation, and at the last general August election received the appointment of county recorder, and is now officiating in that capacity. CHAPTER LIV. Discourse by Apostle Lorenzo Snow at the General Conference, Salt Lake City, April 7, 1882, Reported by George F. Gibbs.--Reference to Moses and ancient Israel.--Distrusting results the effect of ignorance.--Latter-day Saints have more faith.--No such thing as standing still.--Move on, trusting in God, the watchword.--Persecutions of the Latter-day Saints.--Move on and work on.--If we do our part, God will do His.--How the Lord overruled in our coming to the mountains.--Plural marriage.--Good resulting from the Edmunds bill.--The great worth of the Gospel.--Move on, move on. The speaker read from the ninth to the fifteenth verses, inclusive, of the fourteenth chapter of Exodus, and then said: A very important lesson is contained in those verses, applicable not only to this community as a whole, but to every individual. At the time referred to, the children of Israel were but little acquainted with the Lord--His ability to carry out His purposes--not having had the opportunity for spiritual enlightenment as the Latter-day Saints. They had witnessed some miracles wrought in their partial deliverance, but their hearts were not affected, nor their understandings enlightened by the intelligence of the Holy Spirit as has been the case with the Latter-day Saints; therefore, when they approached the Red Sea, which to every human appearance was impassable, and saw the armies of the Egyptians pressing closely upon their rear, their hearts failed them. The Latter-day Saints have been placed in circumstances very similar, where it was necessary to rely on their knowledge of God and their faith in His promises. It is not strange that the Israelites on that occasion, considering the little knowledge they possessed, should have been alarmed and manifested such folly and ignorance as they did in expressing to Moses their doubts of the propriety of persisting in his efforts to deliver them from Egyptian tyranny, notwithstanding they had been treated with such great rigor and barbarity. They had so little faith in the word of the Lord, through Moses, they were willing to return and remain slaves rather than continue under the direction of the Almighty. They wished to know if there were not sufficient graves in Egypt that it became necessary to be destroyed in the wilderness by the army of Pharaoh, and chided Moses for the course he had pursued. I scarcely imagine the Latter-day Saints, in any period of their history, have displayed such lack of faith and cowardice; however trying their circumstances may have been, they have never been guilty of such weakness and foolish conduct. When the mob arose against us in Missouri, we were but few, and our circumstances so forbidding, it was impossible to expect deliverance except through the intervention of the God of Israel. It is true there may have been some Saints at that time who faltered under the peculiarly trying situation, but they were few. The Latter-day Saints had received the Gospel, accompanied by the Holy Spirit; therefore they had confidence, and could exercise the gift of faith and entertain pleasing hopes in the confident expectation of their ultimate deliverance. They did not exhibit that weakness and folly which were manifested by the children of Israel on the occasion to which I referred. There were a few, however, who wished to escape the ordeal and return to Babylon. In reading ecclesiastical history, we discover that Prophets exhibited more or less weakness and want of faith in times of peril; and I have thought Moses, perhaps, manifested a little on this occasion. He beheld the difficulties, and, although he had more faith and knowledge than the people whom he was leading, yet there seemed to be a fault in the course he advised on this particular occasion. With the Red Sea in front, and the hosts of Pharaoh threatening in the rear, the state of affairs certainly wore a fearful aspect; and while the people were bewailing their condition, Moses gave instructions, saying, "_Fear ye not_"--that so far was good, and should apply to the Latter-day Saints, and indeed always will be applicable in whatever position we may be placed; but the remainder of the counsel I would think hardly consistent, and certainly would not be applicable to us in any situation or under any circumstances, namely, "_Stand still and see the salvation of the Lord_." It appears that Moses began to cry unto the Lord for deliverance, and the Lord answered him, saying, "Wherefore cryest thou unto me? Speak unto the children of Israel that they _go forward_." It was not proper to stand still. We are required always to move on--never stand still: while there remains one step forward that can be taken, that step should be taken. In this example before us, it was not good for Israel to stand still waiting for the Lord; they had not exhausted their own abilities; there was still room to move on in the direction God, through Moses, had appointed, and neither were they, nor are we, justified in ceasing to press onward in the path of our duty while we possess the ability. Never stand still, never suspend our efforts, however insurmountable may seem the obstacle ahead, however fierce and threatening the enemy. When driven from Jackson County, from Kirtland, from Missouri and Illinois, by mob violence, the Kingdom was still moving on--the purposes of God being accomplished, and the work of the Lord undergoing changes necessary to its growth and progress, and the trials and afflictions incident thereto were required for proving the Saints and advancing them in the knowledge of God. I would say, let this motto be that of every Elder in Israel, and of every person worthy to be called Saint, _Fear not--never stand still--move on_. Let the farmer go forward making improvements--plow, sow and reap; let those engaged in proper and useful enterprises continue their operations, and every man be faithful and very diligent in observing his covenants and keeping the commandments of God, and in cultivating a desire to do all the good possible; and if, in reflecting on the past, we discover we have not acted strictly in accordance with the dictates of our consciences, let us make ourselves right before God and man that we may be fully prepared for every emergency. Let the building of Temples and houses of worship and education go on; let the Saints continue to school their children, bringing them up in the fear of the Lord; and let the Gospel still be carried to the nations afar, Israel be gathered, and the people be found always moving on as the purposes of God continue to roll forth. Do not stand still looking for the salvation of God, but move ahead while there remains a step to be made in the direction which He has commanded; then shall we see the salvation of the Almighty. This is truly the work of God; He is directing its course and progress, and to promote its interests should ever be uppermost in our minds, that we may exhibit to the world our faith and confidence, and our devotion to the divine principles we have embraced. And because of this exhibition of our faith, confidence and integrity during our past trials and afflictions, God helped us in a marvelous manner to go through the fiery ordeals which indeed appeared to the world unbearable, though to us were not so grevious; the Spirit of God was with us, even the Holy Ghost, the Comforter. Our experience at those times was like that of the three Hebrew children when cast into the fiery furnace, the angel of God appeared and walked with them, side by side, to and fro, in the midst of fiery flames; and when Daniel was cast into the den of lions, God sent him a comforter in the person of an holy angel. Those men, instead of faltering in the path of duty, and waiting for the Lord to deliver them, moved on, and were irrepressible in their course. They possessed the knowledge of God through the Holy Ghost, which also imparted unto them a divine confidence and faith, enabling them to persevere. They knew that in Him, whom they were worshiping and obeying, were the issues of life and death; that to die in Him, is to live--live eternally--go on, though it lead through martyrdom to the realms of glory and immortality. This principle of faith and fidelity was exhibited by the Latter-day Saints when forced, at the point of the bayonet, to sign over their property to the mob in Missouri, and advised to disperse, scatter, and not venture to gather together, but live as other people. We ignored that counsel, fled to Illinois, built the city of Nauvoo, and secured a charter from the legislature, embracing more favorable provisions than those of any other city in the State. We did not stand still, but with divine faith and hope, kept pressing forward, the Lord doing as He promised, namely, softening the hearts of rulers and impressing them to favor Zion. I am not of the mind of some, that good cannot come out (Nazareth) Washington. We occasionally speak rather harshly of some politicians of our country, and, no doubt, deservedly; notwithstanding their illiberal and unjust measures, I believe they can do us good, especially if the Lord operates upon their minds as He has in the past and will do in the future, in granting us favors that many little imagine. The circumstances which led us to these mountain vales are well known, and need not be related. After having submitted to the necessary chastisement, through failing to give heed to the counsels of the Priesthood, the Lord moved upon our national government to accord us favors and privileges. They granted what is called the "Organic Act," a bill of rights as good, perhaps, as could have been expected. Furthermore, what was rather surprising, they appointed our Prophet, Brigham Young, Governor of our new Territory. Who would have thought it? Had any man dared to predict such an extraordinary change of tactics at the time we were driven by a merciless mob, legalized by the executive of Missouri, he would have been pronounced, to say the least, an enthusiast. And besides, they selected one of our Elders, and made him United States Judge, and another prominent Elder, Secretary of the Territory. Now, who did this? Our dear "Uncle Sam." Well, now, I do not propose to speak much against "Our Uncle," for as we see, occasionally, he has taken a notion to act the part of a pretty fair uncle. We perceive, in all this, the hand of God working out these changes; and for one, I am willing to admit that good can be brought out of (Nazareth) Washington. We certainly can afford to suffer a little when we discern, now and then, some kindness and humanity exercised in our behalf by the authorities of the nation. In former generations, the Lord sometimes inspired heathen kings to favor His people, and He is the same God now as then, and He will do in the future as in the past, inspire our rulers to favor Zion, notwithstanding the means now employed to deprive us of our political and religious rights. We talk about the Edmunds bill; what that law will accomplish, I do not pretend to say, neither do I imagine that its framers and abettors know exactly how far it will affect the Latter-day Saints. One thing, however, I have noticed, that congressmen differ widely in their ideas with regard to certain of its provisions, and that being the case, perhaps it would be policy to wait and watch. But there is one singular feature in it relating to plural marriage. In regard to that doctrine, allow me first to say I have a knowledge of it as a principle, revealed from God, belonging to the religion we have espoused. I was personally acquainted with Joseph Smith, the Prophet, during twelve or fourteen years, by whom I was first taught this doctrine, and knew him to be a man of truth and honor. But then, I am not dependent on his word for my knowledge of plural marriage; the Lord gave me a divine testimony confirming His teachings, which no man can give nor take away. And now, as there is more or less good to be found everywhere, the Edmunds law, also, is not without its advantages; therefore, let us accept the good and be grateful. There is a provision in that extraordinary statute which legalizes the issue of our plural marriages up to the first day of January, 1883. Now, who could have expected so much good to come out of Nazareth? "Uncle Sam," after all, is occasionally a pretty fair uncle. [Laughter.] And, mark you, the framers of that law have been so considerate and generous as to provide, distinctly, that the children thus legalized, must be the offspring of marriages performed exactly according to the rites and ceremonies of the sect known as the Latter-day Saints. In the language of the little boy, I say "good enough." [Laughter.] Now, if any of our Gentile friends, in the past, have been indiscreet or should hereafter take mistresses (their usual custom), their offspring, of course, are not so favored. [Laughter.] We ought to be thankful for this kind legislation, and, no doubt, we are. Really, I never anticipated the law makers of our nation would legalize our plural marriages performed in the last thirty years or more. If the Lord is able to work in this manner, through men who framed that odd and singular statute, our open and avowed enemies, what may He not do in our favor if we continue faithful in keeping our covenants. The Lord, very possibly, will permit a heavy pressure to bear upon us, such as will require great sacrifice at the hands of this people. The question should be, Will we be prepared? This is the work of the Almighty, and the blessings we look for, which have been promised, will be given after we have passed through the ordeal and proved ourselves. I have no special word for the Saints that there is, or is not, approaching them a fiery ordeal which they must endure; the question with me is, Am I prepared to receive and put to proper use every blessing and ability the Lord bestows, and thus be ready to make such sacrifice as He may require? I will close my remarks by exhorting one and all--_move on, move on, and never stand still_. CHAPTER LV. Eli H. Peirce.--Called on a mission.--Thoughtless of religion.--Taken by surprise.--Throws aside pipe and novel.--What his associates said.--What Moses Thatcher did.--Eli starts forthwith.--In New York.--To the coal regions, Pennsylvania.--Great success.--A testimonial.--Baptizes and administers to sick.--The power of God attends.--Organizes branches.--Heavenly messenger appears.--Release.--A second mission.--On the frontier.--Baptized a Sioux.--From _Deseret News_.--A third mission.--With B. Morris Young.--Meets with success.--Opposition.--Close of mission.--Happy expression. On the fifth day of October, 1875, at the Semi-annual Conference of the Church of Jesus Christ of Latter-day Saints, I was called to perform a mission to the United States. Just why my name was suggested as a candidate for this mission, and presented at conference for approval or rejection by the people, I cannot say. My mind prior to that time had been entirely given up to temporalities. I had never read to exceed a dozen chapters of the Bible in my life, and little more than that from either the Book of Mormon or Doctrine and Covenants, and concerning Church history was entirely ignorant. Had never made but one attempt to address a public audience, large or small, and that effort was no credit to me. Had been engaged in the railroad business for a number of years, and this occupation would have deprived me of meetings and religious services even had my inclinations led in that direction, which I frankly confess they did not. I had become almost an inveterate smoker, and bought cigars by the wholesale, a thousand at a time. Was addicted to the use of language which, if not profane, was at least vulgar and reprehensible. Frequently visited saloons, but was not an habitual drinker. Was not proficient at billiards, but squandered considerable money in acquiring what little knowledge I possessed of the game; and pool frequently cost me more for drinks than my board bill came to. Though these indiscretions were common and frequent, thanks to a mother's sagacious training, they never led to grosser or more alluring ones. Nature never endowed me with a superabundance of religious sentiment or veneration; my region of spirituality is not high, but below the average. A phrenologist once said to me: "You are too level-headed to ever make a sanctimonious church member." With this list of disqualifications, which serious reflection helped to magnify, is it surprising that I marveled and wondered if the Church were not running short of missionary material? One of my fellow employees was at the conference; I was not, because I did not care to be. He heard my name called, abruptly left the meeting and ran over to the telegraph office to call and tell me the startling news. This was the first intimation I had received that such a thing was contemplated. At the very moment this intelligence was being flashed over the wires, I was sitting lazily thrown back in an office rocking chair, my feet on the desk, reading a novel and simultaneously sucking an old Dutch pipe, of massive proportions, just to vary the monotony of cigar smoking. As soon as I had been informed of what had taken place, I threw the novel in the waste basket, the pipe in a corner and started up town to buy a catechism. Have never read a novel nor smoked a pipe from that hour. Sent in my resignation the same day, to take effect at once, in order that I might have time for study and preparation. Remarkable as it may seem, and has since appeared to me, a thought of disregarding the call, or of refusing to comply with the requirement, never once entered my mind. The question I asked myself a thousand times, and which seemed so all-important, was: "How can I accomplish this mission? How can I, who am so shamefully ignorant and untaught in doctrine, do honor to God and justice to the souls of men, and merit the trust reposed in me by the Priesthood?" Some of my companions ridiculed me for entertaining sentimental thoughts; some mocked and derided, whilst others predicted that I would tire of working for glory before I had been out six months, and seek my level by uniting with some comedy troupe or minstrel show; but no word of encouragement from any of my associates. The first man to congratulate me and offer words of comfort and cheer, was President Moses Thatcher; he not only strengthened me with kind words and fatherly advice, but handed me a fifty-dollar note with his blessing, wished me every success, and expressed a fervent desire for my welfare. I was rebaptized, confirmed, set apart, ordained a Seventy and started on my mission, all within a month from the time I was called. Went direct to New York City, where I remained several days visiting places of interest. Saw the great tragedian, Edwin Booth, in his favorite character of Hamlet. Met with the Saints at Williamsburg, New York, but contrived to get out of preaching. My traveling companion arrived and we went up to the coal regions of Pennsylvania. At a meeting of the Bellevue branch, I made my maiden effort as a preacher of the Gospel. I stammeringly told the Saints that I had never received a testimony that would justify me in declaring to them a knowledge of the work of the latter days. Elder McKean was unexpectedly called into New Jersey, and I was left alone. In December was joined by Elder David Evans, Jr., of Lehi, Utah, who became my missionary companion. Our labors were confined exclusively to the State of Pennsylvania, mostly in the counties of Luzerne, Tioga and Bradford, and our circuit extended over two hundred miles. Through prayerfulness, humility and a persevering faith we soon obtained the coveted testimony; were greatly blessed of the Lord in freedom of speech and delivery, and we became known in that locality as "the boy evangelists." The following from the pen of a well-to-do farmer, residing near Towanda, will convey a fair impression and serve to illustrate the liberality of feeling with which we were generally received: Towanda, PA., Sept. 12, 1876. _Friend Eli_: I feel that your presence in our midst has been a God-given thing, an oasis in the desert of our lives, and while I sincerely regret your departure from among us, I know there are broader fields for your missionary labor. I believe you to be a true messenger of God, endowed with power which, when fully developed, will seldom have been equalled in the pulpit. Hoping that you may live long to reap a reward, I am, your friend, G. D. Mace. Aunt Sally Mace was a venerable name, widely known and universally esteemed and respected. She had heard that we were in the neighborhood, and sent her son, the writer of the above, several miles, on a cold December night, to attend our meeting and bring the boy preachers home with him. We found Aunt Sally very low and suffering greatly from nervous prostration; said she could not live another night and endure the excruciating pains that had racked her body the past few days. We told her of the restoration of the primitive Gospel, with all attending gifts, blessings, etc. She believed our testimony and requested us to administer to her before retiring. We complied with her wishes, the Lord heard our prayers, and she was greatly and lastingly blessed. This called forth the following from her daughter, Mrs. S. J. Cole, an influential lady of the city of Towanda: To Elder E. H. Peirce. Dear Elder, your mission of love is fulfilled, The Gospel of truth as of old we've received, Supported by God's holy word. You show to us miracles now in our day, And that the believers have only to pray-- The prayers of the righteous are heard. We thank thee, dear friend, for thy labor of love; A savior of life to our mother you've proved, Through gifts God our Father has given. May the Lord whom you serve keep you ever from sin; May I, through His mercy, be, too, gathered in, And meet you, a brother, in heaven. Throughout our entire mission we were greatly blessed, comforted and strengthened by "signs following." Anointings and healings were of frequent occurrence, many of which appeared miraculous even unto ourselves. Evil spirits were likewise submissive to the will of the Priesthood, when rebuked in the name of Jesus. In one locality these manifestations were so common that the faith of the people amounted almost to a superstition. The departure of the old year chronicled our first baptism--that of three persons at Kingston, on December 31st, 1875, and the centennial year was ushered in with bright prospects soon to be realized. At Plains, on January 1st, we baptized eight souls; five on the fifteenth, and on the sixteenth organized a branch, baptized and confirmed three additional members into the branch the same date. This baptism took place at night, and I think the coldest I ever experienced; we chose a secluded spot, under the trestle work of a railroad bridge, in a tributary of the Susquehanna. The stream was frozen over, and we were obliged to take an axe and chop the ice before we could get to the water. While we were baptizing, a party of Irishmen passed over the bridge, and, seeing us in the water, one of them called out, "Is it in schwimmin ye are? Be gorry, it's purty cold onneway." There being no reply, they passed on. We learned next day that this same party belonged to that secret organization known as the Molly Maguires, the terror of the coal fields, and were then on their way home from an Irish wake they had been attending. They subsequently boasted of what they would have done had they suspected our motive or mission. Baptized one at Providence, three at Plymouth, five at Miners, and, April 6th, organized another branch. This is the anniversary of our birth as a Church and the ushering in of the dispensation of the fulness of times. Up to this date we had blessed six children and held meetings regularly in Luzerne and Bradford counties, with but little molestation. Two schoolhouses had been closed against us, but in both instances friends threw open private houses, so that those who came to hear were not disappointed. A few times our services were interrupted by the unruly element, but they never succeeded in breaking up a meeting. Some mischievous boys attended one of our gatherings, bringing their pockets full of peas, which they continued to flip at us until the supply was exhausted, making targets of our noses. Some of them were pretty good marksmen, and, as a consequence, we tired of the sport long before they did, but took it all in good part throughout. We never had a more attentive audience than assembled at the same place the following night. In April we started north for Tioga county, preaching by the way. Visited Nauvoo, a small town founded by a few old-time Saints, and named after the beautiful city on the banks of the Mississippi. Baptized one and blessed three at Covington. Returned to Bradford county, baptized six at Monroeton, six at Greenwood, three at Creighton and one at Franklin; blessed five children and organized the Bradford branch. Some of those baptized were confirmed at the meeting, and strangers present were moved to tears by testimonies of the newly initiated, so full were they of earnestness and the power of God. I returned to Luzerne county; Elder Evans remained in Bradford. Baptized three at Plymouth, three at Kingston and two at Plains. Was called in to administer to the youngest child of one of the branch presidents. The mother, an apostate, seriously objected to anything of the kind in her presence, and she refused to leave the bedside of the dying child. Not wishing to intrude, we retired to an upper room to pray, and she, designing our motives, sent her little girl to spy upon us. In a secluded chamber we knelt down and prayed earnestly and fervently, until we felt that the child would live and knew that our prayers had been heard and answered. Turning round, we saw the little girl standing in the half open door gazing intently into the room, but not heeding our movements. She stood as if entranced for some seconds, her eyes fixed immovably upon a certain spot, and did not stir until her father spoke. She then said, "Papa, who was that other man in there?" He answered, "Brother Peirce." She said, "No, I mean that _other_ man." He replied, "There was no other, darling, except Brother Peirce and myself; we were praying for baby." She shook her head, and, with perfect composure, said, "Oh, yes, there was; I saw him standing between you and Mr. Peirce, and _he was all dressed in white_." This was repeated to the mother, who tried every means in her power to persuade the child that it was a mere delusion, but all to no purpose. Entreaties, bribes, threats and expostulations were alike unavailing. She knew what she had seen and nothing could shake that conviction. The baby was speedily restored to perfect health. Made it a point to meet a second time with the Saints at Bellevue and let them know that "hope was at length merged into sweet fruition." The long sought testimony had been received and repeatedly confirmed. Baptized three at Plains in September, and on the twenty-seventh of this month I received an honorable release from my mission for a birthday present. Did not come directly home, as I perhaps should. Went down to Philadelphia to do the centennial, where I remained two weeks. Stopped at Chicago and other places, loitering on the way, and the consequence was, when I reached Council Bluffs, Iowa, I met a re-appointment to labor, in connection with Elder James A. Little, until other Elders were sent down in the Spring. This was a disappointment felt keenly at first, but a feeling of perfect contentment soon followed, and it was not long before I was forced to acknowledge the advantages it possessed over my former mission. In Pennsylvania I had used little else than the New Testament Scriptures, but here on the frontier, amongst apostates and in the very hotbed of Josephism, it became an absolute necessity for me to study up our Church history, modern revelation and points in doctrine. Rode thirty-six miles one day, on horseback, to purchase several numbers of the _Millennial Star_ and the _Times and Seasons_. We held public discussions with two of the Josephite apostles, so-called. Baptized fifteen at Council Bluffs, three at Boomer and two in Lewis township; blessed six children and organized a flourishing branch at the Bluffs. These baptisms had all to be performed under an old mill, the streams on the outside being solidly frozen over. One of our Pottawottamie converts was a Sioux Indian woman, the first, I think, of that warlike tribe that had ever received the Gospel. Never felt the power of the adversary so strongly as at this baptism. A horse we had borrowed, perfectly kind and gentle on ordinary occasions, broke from secure fastenings and ran away three times before we succeeded in getting her into the water. She was well acquainted with Sitting Bull and other noted war chiefs of the Sioux nation; had a moderate education, self acquired, and was deeply interested in the Book of Mormon. Made her a present of mine, and she returned to her people, rejoicing in the truth and impatient to tell them something of their fore-fathers from the record which she bore. In April, baptized several, blessed one, and received my second release. This time I did not stand upon the "order of going," but went at once. The following extract is from the _Deseret Evening News_ of April 21: Returned Missionary.--This afternoon we were pleased to meet with Elder Eli H. Peirce, of Brigham City who returned on the seventh instant, from a mission to the Eastern States. He left Utah November 1st, 1875, and proceeded to Pennsylvania, where he labored for about ten months, in conjunction with Elder David Evans, Jr., and where these two Elders baptized fifty-six persons, about twelve of whom had been previously connected with the Church, and organized three branches. Being released, Elder Peirce proceeded toward home in September, 1876, and had arrived at Council Bluffs, when he received another appointment to labor in conjunction with Elder James A. Little, in Iowa, where he remained until he came home. In the last named field, the labors of Elders Little and Peirce resulted in twenty-seven persons being baptized, and they organized one branch. "Elder Peirce states that in his labors the word was confirmed by 'signs following,' the power of God being manifested in causing the blind to see, the deaf to hear, the lame to walk and evil spirits to be cast out. The gifts were also, in some instances, bestowed upon persons previous to baptism, and even upon one who has not yet been baptized. "In the labors of Elder Peirce, twenty-four children were blessed, and he attended over one hundred and seventy-five meetings, at all of which he preached. He enjoyed himself greatly in his labors, and returns in good health. He is thankful for the experience he has thus obtained in his youth, and he now knows for himself that there is power and efficacy in the Gospel." Three days after reaching home, I was called upon a second mission, or more properly, a third; it came about in this way: At the regular April Conference, held at St. George, cousin B. Morris Young had been called on a mission to Great Britain. President B. Young, hearing of my return and the success which had attended us, changed his son's mission to the United States and appointed me to accompany him. Morris was not prepared to start at once, so I resumed my labors on the railroad, but was not so wild and volatile as before. In August, 1877, we bid a tearful adieu to kindred and friends at home, and once more went forth to declare the words of life everlasting unto the inhabitants of our own land. Remained two weeks at Council Bluffs, Iowa, and vicinity, and baptized two. We next went to Ashland, thence to Platte Bottom, Nebraska, where we held protracted meetings, baptized six, organized a branch and blessed four children. The first man baptized into this branch had never heard the sound of the Gospel until an inscrutable Providence directed our footsteps thither. He is now counselor to the Bishop of the Preston Ward, Cache Valley Stake of Zion. No sooner had we commenced to baptize than priestcraft and the powers of darkness began to join forces against us. Three ministers, all of different persuasions, and two apostates, were imported to oppose us; all at variance to religious tenets, but united in their efforts to crush out and obliterate an unpopular faith. They advertised us thoroughly. The people turned out in such force to hear us and refute their arguments, that on two different occasions the floor sank beneath us; fortunately, however, we were near the ground and no one was hurt. Failing to accomplish their purpose by fair means, they next resorted to foul. An appointment was out for October 17; upon going to the schoolhouse we found the following anonymous communication lying on the preacher's stand: "Gentlemen: You are requested not to preach any more in this neighborhood; the people are opposed to it. By leaving immediately you will save trouble, as we may resort to means we do not wish to. We are strong and you are weak, so govern yourselves accordingly. (Signed) District No. 4." We treated this with the silent contempt it deserved, proceeded with our meetings as though nothing unusual had taken place, and gave out another appointment. That night the author of the foregoing, who was a local preacher of the Christian or Campbellite faith, with some of his truly good and pious followers, tore the windows all out of the building and destroyed them. The day school had to be discontinued indefinitely in consequence. We returned to Council Bluffs and baptized one. President Brigham Young died while we were in Iowa, and we suffered much persecution because of bitter feelings engendered through the publication of scurrilous articles in the local papers. One evening, after prayers, Brother Mahood said to us: "How is it you have not prayed for President Young the last two days; I never knew you to fail before." This incident was brought vividly to our minds the following morning, when the melancholy tidings came that our beloved President had passed away. Four Elders arrived from the October Conference, and we prepared to go East. Stopped at Nauvoo and preached there; put up at the Mansion House and slept in the same room the Prophet Joseph once occupied. We interviewed Mrs. Emma Smith Bideman and sought to draw her out. She was not at all communicative, but enough was elicited to know that she felt keenly the one false and fatal step of her life--that of leaving the Church and uniting herself, heart and hand, with an infidel, after having raised a family to one of the greatest and noblest of the creations of God. Visited the site of the Temple. Like the Temple at Jerusalem, "not one stone is left upon another." We found them in store and dwelling foundations, and on street crossings; in walking up the principal sidewalk, we trod upon what were once corner stones in the Temple of God. Preached some through Iowa and Illinois. Went to Carthage and through the jail wherein the martyrs died for the testimony of Jesus, and where President John Taylor so nearly lost his life. The property is now owned by Mr. Browning, a relative of the Brownings of Ogden, Utah. The building is used as a dwelling; what was then the prison room is now the parlor. A fine Brussels carpet covers the indelible stain upon the floor made by the life's blood of the Patriarch. In the corner where once stood the humble cot, now stands a handsome piece of furniture, and the window, through which the Prophet sprang to his death, is heavily hung with rich lace curtains. The well has been filled up and the curbing removed. Morris went direct to Philadelphia, I to Washington, where I remained two days the guest of Hon. George Q. Cannon. Visited the White House and was introduced to President Hayes. Was shown through the Capitol, the treasury building and other places of national note, and was admitted to a seat on the floor of the congressional chamber, all through the courtesy of President Cannon, Delegate to Congress. Went to Philadelphia, where we remained a month doing much fireside preaching, but no chance for public demonstration in the "city of brotherly love." However, we anticipate a harvest from the seed thus humbly sown. Early in January we took up our line of march for Luzerne county. Re-organized the Plains branch, thence to Bradford county, where we held circuit meetings regularly alternate nights. We had great joy in visiting the sick and comforting the afflicted; the Lord heard our prayers and healed many. On March 22d we were called in to the bedside of a dying friend, and requested to pray for her; not for her recovery, that she had no desire for, but that her sufferings might be alleviated, her pains removed and she be permitted to die in peace. In the midst of this petition, while all were kneeling at the deathbed, we were led to pray that the daughter, who was present, might be inspired to go forth and perform the labor necessary for her own and her mother's salvation. Agreeable to the mother's expressed desire and our humble prayer, Mrs. W. passed tranquilly away the same night; a few moments before dissolution she audibly spoke our names. The funeral services were conducted by Minister B., Methodist; his sermonizing amounted to simply this--that as the deceased had died outside the pale of any church, notably his own, she could never be redeemed from her fallen condition; she would be banished from the society and denied the affiliation of her Christian friends for ever and ever, worlds without end. Amen. This was a little unexpected to the mourners, and they refused to be consoled and comforted. The daughter came to us and asked for an interpretation of our strange prayer. After it had been explained, she requested that we call another meeting and preach upon the subject, announcing it as another funeral sermon. We did so, dwelling upon repentance after death, the Savior's mission to the spirits in prison, and baptism for the dead, showing how broad and expansive is the Gospel of Christ when contrasted with the narrow and contracted theories of man-made religion. The house was full, and a spirit of sympathy prevailed. The daughter believed, was baptized, and is to-day in the faith. Baptized four in the Susquehanna River at Wysauking. Went to Philadelphia, Morris expecting a release. Baptized four Philadelphians, but had to cross the Delaware River to the New Jersey shore and wait for the tide to come in. Received a letter releasing Morris, but instructing me to remain in the field until relieved by other Elders from home. June 19th, attended the centennial celebration at Valley Forge, the decisive battle ground of the Revolution. Saw Washington's headquarters, his breastworks and entrenchments still remaining and can be traced for miles. Tried to hire the little church in which the Prophet Joseph used to preach, in Philadelphia, but was unsuccessful; the deacon declared it should never again be so polluted and defiled. Baptized two, one a relative; blessed two and started north. Baptized six and blessed two in Bradford county. At my valedictory I was annoyed several times by a man who sat near the stand, but did not heed his interruptions. Finally he stood upon his feet and said he wanted it distinctly understood by all that he was a Bible believer, and knew more about the Scriptures in a minute than this young preacher did in a month. He said I had mentioned something about a devil; he defied me, or any living man, to point out one solitary instance wherein the Bible taught a personal devil. I replied that Jesus chose twelve Apostles, "_and one of them was a devil_;" if he could convince other Bible believers in the congregation that Judas was not a person, I would admit that he knew a little something about the Bible. He abruptly took his seat, and from that time was an attentive listener. Received my release in July, and in August was succeeded by Elders Siddoway and VanTassel. Stopped at the Bluffs long enough to baptize one, bless one, and solemnize one marriage; reached home in September. Though my missions cost me more than a thousand dollars, besides more than double that in wages had I remained at home, I have never, for one moment, regretted the sacrifice; the experience gained more than compensated for time, labor and means; while the knowledge acquired, of the things of God and the testimony of Jesus, I hold as invaluable. And now, after years have passed, I repeat, in words of soberness, and in all sincerity, that the happiest period of my life, as well as the most profitable, was spent in the Master's service. Recapitulation: Baptisms, 108; ordinations, 11; children blessed, 37; branches organized, 5; branches re-organized, 1; marriages, 1; meetings held, 249; miles traveled, 9870; total cost, $1320. Eli H. Peirce. CHAPTER LVI. Alphonso Snow.--Letter from President Taylor.--Called on mission.--In Tennessee.--Strange dialect.--Travels and preaches.--Organizes a Branch.--Opposition.--Ordered to leave.--A dastardly letter.--Opposition promotes good.--Professors of religion the persecutors.--What a Deacon said.--Presides over a Conference.--In Georgia.--Alphonso released.--Visits relatives. On the 23d of February, A.D. 1881, I was somewhat surprised to receive a letter from President John Taylor, requesting me to take a mission to the Southern States. Surprised I certainly was, for my mind up to this time had not been turned to religious matters, and my maxim was, "I sought no change." But from the moment I received the appointment I was determined to fulfil my mission to the best of my ability. I was, at that time, engaged in teaching school, and after a few weeks of preparation, I bade adieu to my kindred and friends, and soon found myself among strangers and those "who know not God." Thrown thus entirely upon my own resources, I now commenced to search the Scriptures, and the germ of the Gospel, hitherto undeveloped, sprang apparently into life. My field of labor was in the States of Tennessee and Kentucky, principally in the former. I found the country people far behind my expectation, both intellectually and financially. However, I entered actively into the work, and soon found much to interest me in my labors and in the people themselves. Their peculiar phraseology was often truly amusing; such expressions as "tote," "reckon," "we 'uns," "you 'uns," etc., were household words. I remember shortly after my arrival at my destination, while stopping with one of the "good families," the lady of the house sent her son-in-law, Dr. ----, to call me to dinner, when he accosted me thus: "Elder Snow, I have been requested to _carry_ you to dinner"--carry being a common term for fetch. I at first thought he was jesting, but glancing up and seeing an earnest expression on his face, I replied: "Do you think you can do it?" It was now his turn to be surprised, to have an utter stranger, when politely asked to dinner, reply, "Do you think you can do it?" During the summer of 1881, Elder B. H. Roberts, my traveling companion, and myself held as many as six and seven meetings a week, often walking from twenty to thirty miles each day in the hot, broiling sun, to fill our appointments. At first we met with little success, but later in the summer those who believed offered themselves for baptism, and we organized a branch of the Church, consisting of forty-four members. Up to this time, in the fall of 1881, we had received but little persecution, but when we commenced making converts the people became enraged, and many threats were breathed against us. Notices were posted up on trees and schoolhouses requesting us to leave the county forthwith. About this time, while left alone with the Saints, upon going to the post office for my mail, I received the following note: Shooters' Hamlet, September 14, 1881. _Most Infamous Scoundrel_: You are warned to leave this county in one week; if you remain it will be at the peril of your life. We have measured the ground; go, or we will hang you like dogs. Indignant Citizens. No attention was paid to this threat, and the only effect it had was to increase the supply of Mr. H.'s buckshot. The author of this letter was the son of a Presbyterian minister, a portion of whose flock had been added to the Church of Jesus Christ of Latter-day Saints. I had often read of the persecutions and death of our Savior, which was brought about and accomplished by religious sects, those who professed to follow strictly the rites and ceremonies of Moses and the Prophets; this was often a mystery and a source of astonishment to me; nor could I understand, until my brief experience among the modern Pharisees, how those who professed to be so good and holy could perpetrate such horrid deeds. A deacon in one of the popular sects of the day, while visiting our host, who, by the way, was not connected with any religious society, the subject of "Mormonism" being broached, said: "Mr. H., if I could raise a mob to-day I would drive those Mormon Elders from the county or hang them to a tree." "You would," replied Mr. H., "well, I'm not a religious man, as you are; in fact I'm what you _good_ people please to term a wicked man, but _I_ would not commit such a bloody deed as you propose doing; and, further, I expect those Elders to my house to-night, and if you insult them, say nothing of hanging, I'll shoot you deader than h--l!" The deacon left prior to our arrival. Upon many other occasions when meeting and school-houses were closed against us, when we were threatened to be attacked by night, and pistols were handed us for our protection, never upon one occasion, when we took time to investigate, did we fail to trace the cause of these persecutions to a religious source. The persecution of the Elders in the Southern States is commonly of a more sanguine nature than in most other parts of the world. And though this is so, on the other hand our friends usually are as determined to protect us. Here the the Southerner sallies out against the "Mormon" Elder with hickory withes, knives and pistols. In the Northern States, for example, it is of a milder nature, as being rotten-egged, tarred and feathered, etc. Here, also, our host usually says, "If they injure you it will be over my dead body," while elsewhere the Elders' friends are often half-hearted; though even here there are exceptions to the rule, for I myself have had firearms handed me for my protection, while the family retired to a back room. In October of 1881, I was called upon to assist President John Morgan in the correspondence of the mission. The headquarters were then at Nashville, Tennessee, and much of my time subsequently was spent in that city, especially during the absence of President Morgan, when I was expected to look after the general affairs of the mission. In the spring of 1882, I was appointed to preside over the East Tennessee Conference. During the summer I traveled into middle Tennessee, in Hickman county, and spent a pleasant month with "Uncle" Robin Church, who embraced the truth many years ago, and upon one occasion went hunting with David Patten when he was preaching through the south. In the fall of the same year I was called upon to accompany a party of Saints to Colorado. Accordingly, about the middle of November, I left with over one hundred emigrants, and after a tedious journey of five days, we reached Manassa, Colorado, where the Saints were settling, and were met at the depot by the people, who received us with the hospitality proverbial of the southern people. Though the valley, the San Luis, had been but newly settled, still much headway had been made, and the people were enjoying themselves both temporally and spiritually. I spent the remainder of the winter in Chattanooga and the northern part of the State of Georgia, looking after the general affairs of the mission, during Elder John Morgan's absence to Salt Lake. In the spring of 1833, I was honorably released from my mission to return home at my earliest convenience. I took a trip up through the Carolinas to Philadelphia, visited Independence Hall, etc., and then up to New York. In the latter city I met a number of our Utah people, among others, Bishop John Sharp, John W. Young, and Elder James Hart. I accompanied the latter to Williamsburg, and addressed the Saints there on Sunday afternoon. From New York I took train for Auburn, Ohio, to visit my relatives. I found many of my father's cousins in good circumstances, financially, but not desiring, as a rule, to investigate the truths of the Gospel, though I was treated with marked respect and attention. After spending about three weeks with my father's relatives in Ohio and in the city of Chicago, I left for my "mountain home," not perhaps with such haste as Irving describes Ichabod Crane--that a game of marbles might be played on his coat tail, but it seemed the cars moved westward slowly indeed. I reached Salt Lake in time to attend April Conference, having been absent on my mission just two years to a day. A. H. Snow. CHAPTER LVII. Introductory.--Letter from Lorenzo's son-in-law on the Sandwich Islands.--The weather.--Cane crop.--Five hundred and forty-nine baptisms.--King David Kalakauna is coming to visit the Saints.--Great preparations for his reception.--Houses decorated.--Inscriptions.--Breakfast is waiting.--The steamer comes.--The King is escorted between two files of men, women and children.--Cheers.--Introductions.--Breakfast, then to the meeting house.--Reception.--Singing choirs.--Dedication prayer by President Partridge.--The King speaks approvingly of the Saints.--Meeting adjourned.--A "big feast" prepared by the natives.--What composed of.--How the King was seated.--How he ate.--How they all, numbering one thousand, ate.--The King escorted to the steamer.--A national custom.--Splendid conference.--Number of the Saints. As an incidental jotting of the present, and as a family historic item in connection with the preceding reports of missionary labors, we here introduce a letter which my brother has received from a son-in-law, now on his second mission to the Sandwich Islands. When sent on his first mission to the isles, he was quite young, and went as a lone boy; now he has his family, consisting of a wife (my brother's daughter), and two children with him. He was called at the last April Conference, and started soon after its close. This is Morris Young's third mission abroad. Laie Plantation, Oahu, Honolulu, Hawaiian Islands, October 11th, 1883. _President Lorenzo Snow, Brigham City, Utah_: My Dear Father.--I take pleasure in writing you, and hope this letter will find you all well, as it leaves us. With occasional pleasant showers, the weather here is delightful. I presume you at home are all preparing for a cold winter. Our cane crop is growing finely, a portion of which will probably be ready to take off in December, when we expect to commence grinding. For several weeks past I have worked very hard, finishing up the painting of our new meeting house, attending many meetings in the afternoons and evenings. Last week the brethren were very busy rebaptizing and confirming the people, numbering in all, including new members, five hundred and forty-nine. We took turns in baptizing. I baptized seventy-two--fourteen of this number were new baptisms. I baptized one woman whose weight is two hundred and sixty, and several who weigh over two hundred. Saturday, October 6.--Hundreds of people were out early in the morning. Prior to this, we had received the announcement that the king, David Kalakauna, would honor us with his presence, and now the word is that the steamer on which he sails will land here at Laie at six a. m. Every possible preparation had previously been made for the reception of His Majesty, and the plantation is now dotted all over with people. The women are dressed in all colors--some in silks and satins, some in native manufactured material, and all in their very best. I have been assisting in making and decorating a crown, to be placed over an archway, through which the king will pass. In the archway is written in large letters, "_E ola morn ka Moi_"--in English, "Forever live the King." This motto is on the Makia side of the arch, and on the Mauka side is written "_Hui hooulu Lahue_," which means "To increase the nation." The arch is beautifully decorated with ferns and flags. The large gate near the sea is also nicely decorated with ferns, leaves and shrubs. The "Mission House" is fancifully ornamented with ferns and flowers--the posts, railings and ceiling of the porch are all draped with braided ferns, bountifully interspersed with flowers, which gives it a very beautiful appearance. We have a fine liberty pole in the center of the grounds, on which the Hawaiian flag is floating. The new meeting house is truly grand; it is set off with three chandeliers, a large clock on the center of the gallery at the east end, and on the west, over the stand, hangs my father's likeness, elegantly draped. On the right-hand wall is written, in large letters, in the native language, "He that endureth to the end shall live;" and on the left, "He will remember the isles of the sea." The stand, the gallery, and the aisles in the body of the building, are spread with neat Chinese mats. After this cursory glance at the meeting house, we will return to the Mission House, where we find breakfast all in readiness, waiting the arrival of the king. Nine o'clock a. m., the steamer is in sight, about twenty-five miles out--eleven a. m., steamer arrives at Laie, anchors in the harbor some forty rods from land, and at twenty minutes past eleven, the king landed in a row-boat, and was carried from the water's edge, three or four rods, to his horse. His Majesty's party consists of three ladies and one gentleman. Whether these all belong to the royal family I do not know. The party have several servants in attendance. An escort of about fifty horsemen are at the shore to meet the king. The following committees are at their posts, viz: Committee on reception at the beach, Elders Reed, Meldrum, Brim, Marchant, Kinimakalahua and Kaleohano; captain of the horsemen, Samuel Woolley; committee on reception at the Mission House, President Partridge, Young, Fox, Hansen, Farrell and Partridge, Jr.; committee on programme, H. A. Woolley, Gardner and Pack. The people are now in line on either side of the road for a long distance. Sunday schools, relief societies, young men's and young ladies' mutual improvement associations, Elders, Priests, Teachers, Deacons, and the Saints generally, all out in honor of the occasion. About twenty-five minutes past eleven a. m., the king mounted his horse, and was escorted to the Mission House amid a volley of cheers, "Hip, hip, hurrah! hip, hip, hurrah!" from the delighted multitude. Elder H. A. Woolley received His Majesty at the archway, where the king and party dismounted, and were conducted into the house, where they had introduced to them President Partridge, Mrs. Partridge, Mrs. Young, and many of the brethren. President Partridge welcomed the king to the location, etc., who seemed very pleased with the reception given him. The party partook of the breakfast in waiting. During this time the people gathered to the new meeting house, which was densely crowded; although it accommodates about five hundred, half of the assemblage was outside the building. Breakfast over, the king and party, President Partridge and wife, and B. M. Young and wife started for the meeting house. On entering, the congregation arose, and three choirs sang a national air of the Hawaiian Islands, entitled, "_The crowned King_." One of the choirs came from Honolulu City, one from the town of Kahana, and the other belongs to Laie. His Majesty was invited to the stand--his party occupied a position near the stand, with Sisters Partridge and Young. After singing, the king took his seat, and the congregation followed suit. Meeting was called to order by President Partridge. Singing by the Laie choir. Prayer by Elder Gardner. Singing by the Kahana choir. After which, President Partridge made a few remarks, also read a report of donations for the new meeting house, and of cost of the building, to wit: $7,947.58. Next in order was singing by the Honolulu choir, then the dedication prayer was offered by President Partridge, when the Laie choir sang a hymn composed for the occasion; after which, the king was invited to speak to the people. His remarks were very good--he exhorted the people to continue their good works, and to carry out the teachings they receive from the Elders in our Church. Said we were the only denomination in his kingdom that kept the laws of the land, etc. Singing by the Honolulu choir. A few remarks were made by Mr. Cummings, one of the party. I think he is owner of the steamer. After singing by the Kahana choir, President Partridge stated that arrangements had been made for a big feast, prepared by the natives for the king and party, the Utah Elders and wives, and for the whole people on the island, which would be partaken of at the old meeting house, where a long bowery was erected for the accommodation of all the people. Singing. Conference was adjourned until to-morrow morning (the 7th) at ten o'clock. Now to the "big feast"--the old meeting house is not taken by surprise, but is trimmed and tastefully fitted for the doubly interesting occasion. On each side of the house tablecloths are spread on the floor, with plenty of ferns scattered around for the people to sit on; and on the tablecloths are spread _poi_ in callow baskets, beef, pork, chicken, watermelons and bananas, on plates, but _no plates, no knives and forks, and no spoons_ to eat with. We all ate as the Hawaiians do, _with our fingers_. At the head of the tablecloths, the king had a bedspread and pillow to lounge on; his party was seated next him, on each side, then the brethren and sisters from Utah, then the natives. His Majesty and all ate _poi_ and meat with their fingers. The king was very sociable and agreeable, much more so than when he was here before. The finger process of eating was so entirely new to Meda, I thought she might feel a strong repugnance, but she said she "rather enjoyed it." There were at least one thousand who partook of the feast, but not all at the same time. The king and party returned to the steamer at twenty minutes to four p.m. The people escorted him to the beach, and, in accordance with Hawaiian custom, he received presents from the natives, such as poi, pigs, chickens and bananas. The sea was very rough when the steamer came in and when it went out, in consequence of the heavy breakers, which are sometimes very dangerous at this harbor. The day was pleasant although windy. Conference adjourned on the 8th. We held seven meetings--two evening meetings; the house is brilliant when it is lit up. Over one thousand people were present; they came from all the Hawaiian Islands. We had a splendid conference. There are three thousand six hundred eighty-nine Saints, children and all. Two hundred and eighty-six have received the Gospel since last April. Armeda joins me in love to you and the family. Please remember us to all inquiring friends. I remain your obedient son, B. Morris Young. CHAPTER LVIII. Expression of appreciation creditable.--Lorenzo speaks of his wives.--Their nobility.--How he made choice of them.--His earthly prospects.--How they accepted the position.--The Editor explains.--They prove superior to circumstances of trial and hardships.--Are comfortably situated.--Step forth as mothers in Israel.--Their positions.--Questions to the defamers of Latter-day Saint women.--Lorenzo's independence of character.--Where credit is due.--Wife-missions.--Success attributed to God.--Testimonials of love and respect. The following expression of appreciation, which I am most happy to find recorded in my brother's journal, does no more credit to the recipients of the enconiums, than to the heart that prompted, and the head that indited them. The acknowledgment of true merit is a virtue as well as a duty. In the journal, Lorenzo, speaking of his wives, says: After years of companionship, I can truly say I have been perfectly satisfied, and have never, for one moment, felt that I had the least reason or occasion for regret. In making choice of wives--in view of continuing the relationship, not only through time, but through endless eternity, realizing my own lack of wisdom and incompetency of judging in this important matter, it has been my invariable practice to seek in humble, earnest prayer, the mind and will of God; and I acknowledge His guiding wisdom in this respect, and realize it impossible for me to feel sufficiently thankful for the good, noble-minded women He has given me, which applies to each without one exception. Previous to marriage, I explained my position as a public servant, a minute man--one to whom was committed a dispensation of the Gospel of the Son of God; and gave them to understand definitely that so far as this world's goods were concerned, my prospects were not very flattering, and to their praise be it written, their minds were elevated, and the desires of their hearts lifted far above the gross yearnings of frail humanity after perishable objects, and they have proven themselves superior to the hardships, privations, poverty, and even perils which the Saints, in the earlier periods of the history of the Church, experienced. Possessing, as they did, that rare gift--the gift of sound common sense, my wives all acted in concert, mutually assisting each other; and with all the inconveniences, hard work, and privations, to which, while raising our children, they have experienced through my frequent, and, at times, long absence, like the brave Altnomock, they "scorned to complain," and never have they, at any time, sought to detain me, or prevent my fulfilment of public duties; but on the other hand, have been and are co-laborers with me in the great work of the last days. This testimony of my true and faithful wives I would fain have "engraven with an iron pen, in the rock forever," as I bear record in this my journal. When, by the cruel hand of persecution, the wives of my brother and the Saints generally were homeless and destitute of all conveniences, and most of the comforts of domestic life, at times living in tents and wagons, in storm and sunshine--at others, in temporary houses or huts, my brother, feeling the weight of responsibility as husband and father, with all the warm sympathies of his nature aroused, had to suppress and struggle against his feelings in view of the circumstances. It was at such times that the nobility of soul, of heart and mind, of his wives shone out, approaching almost to sublimity. In the most gloomy times, when all was toil and privation, their cheerfulness and courage, in which they arose superior to trials, were like sunbeams shining though dark, threatening clouds, and really seemed to warm the cold hand of poverty which, apparently, was extended in every direction toward the Latter-day Saints. Through the blessings and overruling hand of God, the Saints have had a season of comparative peace and temporal prosperity, and the circumstances of my brother's wives have greatly changed, exhibiting a striking contrast to those in bygone days. Through Lorenzo's exertions, industry and economy, God has wonderfully prospered and bestowed upon him means, insomuch that his wives have within their reach not only the necessaries but conveniences and comforts of life. Instead of tents and wagons, they now live in good, well furnished houses, with plenty of food and clothing, and wherewith to entertain their friends, and instead of the hurrying, bustling scenes of other days, congenial quietude. And now, instead of merely fulfilling their very important duties as wives and mothers of children, they step forth into the broad arena of public life and officiate in the wider sphere, and with increasing responsibilities, as mothers in Israel; thus, in connection with the faithful discharge of home duties, they are actively engaged in various organizations as presidents, counselors, secretaries, teachers, etc.; and some of them have the pleasing satisfaction, even now, of seeing their daughters following, in this direction, in their footsteps, occupying important positions. Mary Adaline, the eldest of my brother's wives, during the trying scenes through which we have passed, has been as a mother to all his family. Naturally of a cheerful disposition, all within her sphere were recipients of her motherly, comforting and encouraging influence. Now age is tracing its lines on her still cheerful face. Harriet Amelia, after having been for some length of time president of a ward relief society, has been for several years past, and is at present, a very efficient president of the relief society of Box Elder Stake of Zion, also president of the general monthly meetings of the four branch (ward) societies of Brigham City. Sarah Ann has, for two successive years, performed the duties of teacher in the relief society. Eleanor has been, and now is, acting as teacher in the relief society in the Second Ward of Brigham City. Mary Elizabeth is president of the relief society in the Second Ward, Brigham City, also Stake secretary. Phebe Amelia, for several years Stake secretary for the relief society, in which she was efficient, has now turned her attention to promoting the interests of the primary association. Minnie, for some time president in branch (ward) capacity, now presides over the young ladies' mutual improvement associations of Box Elder Stake of Zion; she also officiates as organist for the tabernacle choir. Are these women "down-trodden?" Are they ignorant? Are they enslaved? Do the foregoing expressions of their husband indicate that he estimates them below his own status, as slaves to do his bidding, or as dupes to gratify his passions? Let the defamers of Latter-day Saint women hide their faces in shame and confusion. Well may ignorance blush and persecution cower beneath the cloak of apostate Christianity; and well might the corrupt, foul-hearted and foul-mouthed calumniator of "Mormon" women retire to the depth of a lone solitude, and there bewail the day of his birth, else, _forever hold his peace_. The staunch feeling of independence, a peculiar trait exhibited in my brother's character in early youth, has marked his career through all the vicissitudes of his active and eventful life. Although it greatly augmented the trial of his nature in going forth to preach without purse or scrip, particularly the purse, it has fortified and many times enabled him to rise superior to circumstances. During forty-eight years he has been engaged in the work of the ministry, either at home or abroad. He has crossed the ocean eight times, and traveled over one hundred and fifty thousand miles, and withal raised and supported a large family--many of his children having become fathers and mothers of families. However, much credit is due his wives--a compliment which he fully endorses. In fact, it is a conceded point that when the husband and father is abroad and performing missionary labors, the wife or wives and mothers, with all the family cares and responsibilities devolving upon them, have quite as much of a mission at home. Notwithstanding my brother's frequent sudden calls abroad, and at times under pecuniary embarrassments, his wives have never solicited nor received assistance from any source, nor have they ever accumulated debts for their husband to cancel on his return. In going to his fields of labor, he has invariably borne his own expenses, even when on some occasions obliged to borrow money at a heavy and exorbitant percentage. When on his English and Italian missions, the Saints in Europe contributed liberally in furnishing means which he expended in the translation and publication of the Book of Mormon and other works; also in introducing the Gospel into different countries, but no gratuity from the Church. In meeting the heavy expenses of the Sandwich Islands and Palestine missions, his good friends in Brigham City generously contributed. A few years since, at a conference in Salt Lake City, in view of the constant spiritual labors of the Twelve Apostles, the Saints voted them a certain specified amount, to be drawn from the tithing funds. With the foregoing exceptions and small gifts occasionally slipped into his hand as testimonials of friendship, my brother and his family have managed to take care of themselves; but to accomplish this and gratify their commendable independent ambition, has required very careful management, and, at times, rigid frugality and strict economy, contenting themselves for years with the common necessaries and dispensing with many of the ordinary conveniences of life. I have been prompted to bear this testimony as a rebut to the frequent untruthful charges of our opponents that the "Mormon" Elders and their families are supported by tithing of the Saints. That my brother and his family have been thus successful, he acknowledges the overruling hand of God; and in recounting His constant aid and the wonderful manifestations of His special favors and kindness, his heart swells with gratitude beyond the power of language to express. "Honor To Whom Honor Is Due." Some two years after my brother's return from the Italian mission, as a grateful expression of their love and their appreciation of his efforts, devotion and faithfulness in opening up the Gospel to them, and in establishing the Church of God in that far distant nation, the Saints in Switzerland forwarded to him, as an affectionate memorial, a magnificent gold chronometer. The rich and beautiful gift was received with corresponding feelings of love and sincere, heartfelt gratitude, and Lorenzo, for a season, took pride and pleasure in wearing it, out of respect to those who so generously presented it; and afterwards, feeling that President Brigham Young, more than any other man living, was worthy of the costly tribute, presented it to him, and he manifested his appreciation by having the presentation with the donor's name inscribed in full on the interior, and I think he carried it till the close of his life. Some years after the above presentation, my brother being in Salt Lake City on a visit, President Young sent a note, requesting him to call at the office of the latter; he did so, and was invited by the President to accompany him to his carriage house, which was occupied by a number of carriages. By this time my brother was in quite a quandary, silently wondering "what was up," when, to his great surprise and astonishment, President Young, pointing to a very substantial and beautiful one, said, "Brother Lorenzo, that carriage is for you; I shall send it on your return to Brigham City." The carriage was nearly new--had been purchased at the manufactory at a cost of five hundred dollars. Feeling almost bewildered with surprise, Lorenzo protested against its acceptance, but on his arrival in Brigham City, he received a message that the carriage had been shipped on the Utah Central railroad. CHAPTER LIX. Start for Fort Hall Agency.--Meeting in Portage.--In Malad.--Reach the Reservation.--Meet Indians.--Pitched tent.--With two Bishops Lorenzo visits the agent.--Describes Mr. Cook.--Lorenzo asks the privilege of preaching to the Indians.--Prevarication.--An incident.--A discussion.--Mr. Cook says nothing so much needed as a farmer.--Brother Snow proposes to furnish one.--Mr. Cook will not accept.--Grows uneasy and will not have preaching.--A grave responsibility.--Mr. Cook shoulders it.--The school teacher enters and "brothers" Mr. Cook.--The brethren start for camp.--Meet Indians.--Visit school.--Little Chief, wife and daughter. We now transcribe from Lorenzo's journal, as follows: I started for the Fort Hall reservation, June 15th, 1883, accompanied by Bishop I. E. D. Zundel, his brother, Elder Abraham Zundel, Bishop Hoskins, and Elders May and Jones, traveling with one carriage and one baggage wagon. Two intelligent Lamanite Elders joined us at our Indian colony. We held meeting at West Portage, and three very interesting meetings on Sunday, at Malad City, Idaho. On reaching the reservation, we traveled but a short distance before we enjoyed opportunities for renewing acquaintances with our dusky brethren and sisters--all manifesting the highest pleasure at this, though unexpected visit. Several who had not been baptized expressed a willingness whenever an opportunity presented. We told them we were now going to visit Mr. Cook, the agent, requesting the privilege of holding meetings on the reservation, to preach, also baptize those wishing to embrace the opportunity. We pitched our tent and camped on the banks of the Portneuf, seven miles from the agency. The next morning, in company with Bishops Hoskins and Zundel, I proceeded to the agency, where we found Mr. Cook in his office. After introducing ourselves, we entered into conversation, which continued nearly three hours. Mr. Cook is about sixty years of age, affable, intelligent and prepossessing in appearance. A variety of questions were asked and answered in reference to the management and prosperity of our Indian colony, after which the conversation turned upon general topics, carried on in a pleasant, sociable spirit. He professed acquaintance with the president and professors of Oberlin College, with whom I had formed acquaintance while there--had traveled and done business in the vicinity of my birthplace in Ohio--was born and brought up within thirty miles of where Joseph Smith discovered the plates from which he translated the Book of Mormon. Mr. Cook said he was acquainted with the early history of the "Mormons," and had attended some of their meetings. Having established friendly relations, I ventured to approach the subject, which, to us, was the all-absorbing proposition, viz.: Will you allow us to preach on the reservation? I remarked that I supposed the Indians possessed very crude notions of revealed religion, having little opportunity of improving themselves in this direction; though I think, said I, you had a minister living at the agency not long since, but none at present. Mr. Cook replied, "A Methodist minister came since I took charge of the agency--remained three or four days, and having observed our surroundings and the primitive state of affairs, left in disgust, not wishing to forego the pleasures of cultivated regions and civilized society for the gloomy outlook which here forced itself upon his tender and delicate nerves. But," continued Mr. Cook, "government has now changed its policy and placed the reservation in the keeping of political men, instead of professors of religion, as formerly." I replied that I had been pleased in hearing of this change of policy, being confident it would result in greater good to the Indians occupying the reservations; and that no partiality would now be allowed to one religious denomination at the expense of another, and all would enjoy equal privileges in their endeavors to reform and civilize these unfortunate people. Mr. Cook immediately changed the drift of conversation by remarking that the farming interests on the reservation were in a deplorable condition--the wagons, harnesses, plows, harrows, reapers, mowers, etc., were not properly cared for, there being no suitable person to oversee or instruct the Indians in these matters, especially how to farm properly, as the government was too stingy and niggardly to appropriate means for employing a farmer; in fact, he continued, there is nothing which would conduce so much to the interest of the Indians of this agency as a good, intelligent and experienced farmer. I then said to Mr. Cook, "We will furnish you just such a man as you have described--one of large experience, and who will feel an interest in this calling, who will follow your counsel and observe your rules, subject to immediate dismissal upon neglecting to carry out your instructions. Of course, Mr. Cook, I suppose the man will be what is called a 'Mormon,' but from your remarks, I understand you are a politician and not biased by sectarian influences or religious bigotry, therefore, his being a 'Mormon' will be no detriment." He hesitated a moment, then replied, he believed there might be such an opening, and that he would lay the subject before the Indian Department, to which I replied, "Mr. Cook, there is no necessity for delay in applying to the department; this man shall be furnished without expense to you or the Indian Department." At this he appeared to be much confused, and said, "Mr. Snow, the man certainly cannot afford to employ his time for nothing." Said I, "Mr. Cook, there are thousands of our people who have labored years for those less deserving such sacrifices than these poor, simple sons of the forest, without emolument, except the consciousness of doing their duty, and such a man will be furnished, as I before stated, and without expense." This closed that branch of the conversation. His looks of uneasiness plainly indicated the idea was not relished. I then concluded to bring him directly to the point, and said, "Mr. Cook, Mr. Zundel is here to talk with the Indians, desirous first to obtain your consent." He was puzzled for an answer; finally said, "Mr. Snow, I do not know how I can allow you to preach on this reservation without exposing myself to censure and jeopardizing my position." "Are you forbidden," I asked, "to allow ministers of the Gospel to preach to these Indians?" "O, no," said he, "our school teacher, who is a Presbyterian, preaches occasionally." "Yes," said I, "ministers of every denomination are allowed this liberty on all the reservations." "That, I suppose is true," said Mr. Cook, "but your people are made an exception--the government is jealous and suspicious that the influence which you might gain over the Indians would be employed against the interest of the nation, on some future occasion; and furthermore, you teach plural marriage, which the government now is exerting itself to suppress among the Indians." I then said, "Mr. Cook, when we use such influence against the government, we will then talk about it; as yet it never has been done, and there are no grounds for such suspicion. And as to teaching plural marriage to the Indians, it never has been done, and we do not now propose to begin; there is no occasion even should we wish, as they already practice it from the influence of long established customs before the white man was known upon this western continent." Mr. Cook then drew a paper from his secretary, containing instructions, in which he was required to assess a fine of twenty dollars and twenty days' work against every Indian on the reservation guilty of second marriage, and upon a repetition of the offense, a deprivation of their portion of meat, flour, sugar, tea, coffee and clothing--in fact of every gift and advantage which they received from government. He said he employed Indians as policemen, but suffered no polygamist to occupy that or any other official position--that he had just discharged a polygamist from officiating as policeman, and, "in fact," said he, "I furnish no employment for that class of Indians." I said, "Forbidding the preaching of the Gospel to people living in a land over which float the 'stars and stripes' of our boasted republic, looks to me to be a _grave responsibility_. Will you allow us to see those instructions in which our people are denied this privilege?" He said it would require some time to find the paper, as it was mixed with many others in his secretary, but was reading it not long since--that those instructions were given to Mr. Danielson, former agent, against some grave accusations against the "Mormons," for having influenced the Indians to leave the reservation; and complaints of this serious nature have been entered against you since I came: one in the case of an Indian boy, another (mentioning the name) was influenced to leave this reservation, I have been informed." Bishop Zundel explained that the Indian boy referred to had come to his colony voluntarily, saying there was no school at Fort Hall agency, and begged admission to his school, but stopped only three or four weeks. Concerning the other case the Indian was a transient, roaming here and there, as fancy led. Respecting the charges made by Mr. Danielson, they were unfounded, as he had proven to his entire satisfaction by visiting the colony and finding none of his Indians; and he left a written statement to that effect, which he, Bishop Zundel, now had in his possession. I then said to Mr. Cook, "Will you oblige us by looking over that paper again, for I am satisfied those instructions relate only to those groundless charges of inducing the Indians to leave the reservation; and as to any fear of our influencing them to abandon their reservation, we have no place for them, nor can we imagine where they could live any length of time away from the agency." "Well, Mr. Snow," said he, "I will write to Washington for more explicit instructions, and inform you of the result; but, in the meantime I cannot feel authorized to permit you to preach; I was told to be careful regarding this Mormon question relative to the Indians, etc., etc." At this point Mr. Bristol, the schoolmaster, _alias_ Presbyterian minister, entered the office. After introductions, he turned to our political (?) friend, saluting him, "Brother Cook," which _brothering_ being constantly repeated, surprised us and exceedingly annoyed Mr. Cook, who, as he asserted, owed his position solely to his political status. This circumstance annihilated all hopes of obtaining favor from that quarter. I spent a few moments in pleasant conversation with Mr. Bristol--asked him permission for myself and party to visit his school the next day, which was cheerfully granted. We then repaired to our carriage and proceeded to camp. We had gone but a short distance when we were met by a large party of Indians, mounted upon fine horses; they were chiefs and head men, and very happy to meet us, and their hearts warmed in clasping our hands in theirs. They turned and accompanied us to our camp, where we enjoyed an interesting conversation. They were exceedingly incensed at Mr. Cook's refusal to allow us to preach, insisting persistently that we should return and talk the matter over in their presence. We pacified them as best we could, saying, Mr. Cook promised to write to Washington, asking the authorities to grant us the privilege; when he received a favorable answer, we hoped to have an opportunity of returning--of stopping and preaching. They stayed until dark and some remained until the next day, when they were joined by many others, some of whom were also chiefs and head men. According to appointment, we visited the Indian school, composed of four girls and six boys (a sufficient number to cheat Uncle Sam out of a fat salary), who were put through their exercises with considerable credit. Their copybooks were neat, and their acquirements in arithmetic exhibited mental culture. While encamped at the Portneuf, Little Chief, with his wife and daughter, visited us. He stated that while at the agency the day before, with many other Indians, for the purpose of drawing their rations, Gibson Jack, _alias_ Weiragan, one of their principal chiefs, asked Mr. Cook, that inasmuch as he had refused to allow us to baptize their men and women, would he permit us to baptize their children? He answered, _No_, they must have nothing to do with the Mormons; if they did, their fate should be as ours: _when we were sent to prison, they should be sent to prison; when we were killed, they would be killed; if they wished to be safe, they must neither follow or listen to us for a moment_. Little Chief said it made the Indians feel bad when Mr. Cook threatened them in that way and talked of shedding blood. CHAPTER LX. In Bannock Valley.--Happy meeting with Indians.--What Lorenzo said to them.--Lamanite Elders speak.--All shake hands.--Lorenzo describes the Agency.--What the Secretary of the Interior says.--A comparison between the two colonies.--The one at Washakie.--How located.--Sunday School.--Meeting exercises.--How Lamanites are taught.--How presided over.--Their Co-operative Store and Sheep Herd.--White families.--A re-action.--An Adage.--The United States Supreme Court decides.--Telegrams to Hon. L. Snow. Having remained in this locality as long as we thought proper, we moved in a westerly direction some eight miles and pitched our tent in the valley of the Bannock, still on the reservation, three or four miles from the western boundary and sixteen from the "Neely Settlement," situated about four miles below the American Falls. About one hundred and fifty Indians are settled in this valley, many of whom have been baptized. They cultivate about one hundred acres of land. They greeted us with warm hand-shaking, while their dusky faces were beaming with joy. One Indian came to our tent saying he was very sick, and requested us to administer to him by laying on of hands, which we did. The reservation is now, evidently, under Presbyterian rule, and whatever we do our motives will be misrepresented and every possible effort will be made to destroy our influence and root out from the heart of the Indian every good seed sown. As we were about to leave the reservation, we thought it due the Indians that we explain our reasons for departing so soon and without holding meetings. Accordingly we informed them if they would come together at our camp the next day, Sunday, we would give them an explanation. Prompt to the word, Sunday morning, about ten o'clock, they were gathering together, some coming in wagons, on horses, and some on foot; the young men and women gaily dressed--ornamented with beads, ribbons, feathers, etc., etc., some carrying parasols shielding their brown faces from the scorching sun, all in their best and most attractive attire, and neat in appearance. We improvised a booth of green boughs, while our Lamanite friends were engaged in arranging the bowery just in front, by means of wagons, poles and green bushes. Thus prepared and ready to commence meeting, our hearts overflowed with gratitude to our heavenly Father for the opportunity, as we gazed on this peculiar scene--an assembly of the children of Lehi, anxiously awaiting our message, and we felt the Spirit resting upon us as we bowed before the Lord in earnest and solemn prayer. I then arose and told them Bishop Zundel would explain the position each of us occupied in the Church; then I would tell them our object in making this visit. Brother Zundel having thus explained, I informed them that we had come to visit them, that we felt a lively interest in their welfare and happiness, and would like to have visited them sooner but circumstances prevented. We applied to Mr. Cook for the privilege of holding meetings and preaching, but have been refused. He promised to write to Washington to inquire if the authorities there would give us the privilege. We were greatly surprised and disappointed in Mr. Cook in forbidding us to talk and preach to our Lamanite friends and brethren, but as he had seen proper to do so we should respect his orders, go home and wait till we hear from the head men at Washington. I said I hoped they would not be angry with Mr. Cook for his refusal, but endeavor to respect him in his position, and if they would do right, be patient and prayerful, the Lord would overrule all these matters for their good and best interest; that we had not seen them for a long time, and were now pleased to renew our acquaintance and find that the good Spirit they received after baptism was still warming their hearts, and we did not intend so long time would pass until we again should visit them; that we desired them to be good and kind to one another, not to swear or gamble, nor commit whoredoms. I exhorted the husbands to treat their wives kindly, to be industrious, learn to cultivate the ground, raise their grain and vegetables, and as much as possible make their own living, etc.; that if they would remember and do these things, love one another, be humble and attend faithfully to their prayers, keep the good Spirit in their hearts, the Lord would deliver them from poverty and bondage. And many other words of exhortation and consolation were spoken as I felt led by the Spirit. Our two Lamanite Elders then addressed the meeting with inspired words of comfort and good counsel. During the entire services there was profound silence and the most marked attention, not a whisper and scarcely a move. Having closed the meeting with prayer, I informed our friends we would like to shake hands with all of them, for which purpose we placed ourselves in line and received them one by one, till each had given us a warm, friendly grasp of the hand, women and children following in the rear, all eager, and performing the parting salutation with spirit and animation, imparting life to the ceremony. The Fort Hall reservation is situated in Snake River valley, Oneida County, Idaho, and contains, it is said, 1,233,329 (one million two hundred and thirty-three thousand three hundred and twenty-nine) acres, with thousands of acres of as good farming lands as can be found in the west. And with all this, everything about the agency wears a gloomy and forbidding aspect; very little land is cultivated, and that little very poorly and sluggishly. No marks of industry or enterprise are anywhere visible. There is no one to lead out and set the example, and there are no inducements offered those poor Indians to stimulate to industry, and apparently no effort to improve their morals, cultivate their intellects or correct their stupid and false notions of Christianity. On specified days in the week they gather to the agency, where Mr. Cook's servant doles out to each his small pittance of meat and flour furnished by the government. So long as they draw this meagre supply, sufficient to keep them alive in a half starved state, with no stimulating influence to industry, they will not rise above their present condition. Their buildings are mostly low huts, huddled together without regard to taste, order or convenience. Mr. Cook informed us the population of the reservation, including all ages, was but 1,500 (one thousand five hundred), and constantly decreasing. From the report of the Secretary of the Interior, we gather the following: "In February, 1880, a school was opened, which has been continued up to date [which we visited, consisting of four girls and six boys], save the usual vacations." The report also says: "Notwithstanding the fact that this school is costing the government some $1,700 (one thousand seven hundred) per annum for teacher and employees, in addition to food and clothing for the pupils, the fact still remains that not one Indian on the reservation can read a word. Of revealed religion their ideas are about as crude as they are of letters, save what they have learned of their brother polygamists, the Mormons, who have quite a following among them." So much from my brother's journal. We now wish to show, by comparison, the wide contrast between the condition and prospects of a colony of Indians cared for and supported at great expense by the United States government, and our little colony, numbering two hundred and fifty men, women and children, located in Washakie, Box Elder County, Utah Territory. These Indians receive no appropriations from government. The colony is located on lands purchased of the Brigham City Mercantile & Manufacturing Association, and is conducted on the same principles, so far as practicable in its present growth. About four months since, in company with Brother Lorenzo and his son Alphonso, the writer visited the Washakie colony, arriving on Saturday evening, forty miles from Brigham City. Next day attended Sunday School, where white and red scholars intermixed, and was exceedingly gratified with the exercises, the order and interest strikingly manifest and the progress of the classes. We also attended meeting in the afternoon and were not a little surprised to mark the effect on savage customs, savage looks and manners, produced by a constant exercise of kindness, patience, good instruction and good examples, prompted by the love and spirit of the Gospel. The meeting was opened by the choir, all Lamanites, and the prayer offered by a Lamanite brother. My brother addressed the congregation, and the rapt attention of the red brothers and sisters during the services indicated the importance they attach to devotional exercises. The colony have built a good frame house, 24x40 feet, with vestry added. It is well seated, and fitted for school as well as religious purposes, and they own a good library. These Indians are very industrious, are taught all kinds of business--farming, fencing, brick making, house painting, and in fact all of the ordinary branches of home industry. The day school is taught by Elder J. J. Chandler, who is also superintendent of the Sunday School, an experienced and successful teacher. His day school has numbered as high as fifty-five, with an average attendance of forty-seven. The Indian scholars are only taught the primary branches. Their great progress in penmanship is complimentary of well developed organs of imitation. These Indians are presided over by Bishop I. E. D. Zundel, with his counselors, Abraham Hunsaker and Moroni Ward. This season they have raised about six thousand bushels of wheat, besides a large amount of hay. They have a co-operative store of from $1,500 to $2,000 capital stock, and a sheep herd of one thousand five hundred head. All white men laboring in the colony have their families with them, thus placing in the midst of the red people telling examples of cultivated and refined domestic life, which is producing happy results. A Re-action. "Better late than never," is a true adage when applied to the triumph of right over wrong, of justice over injustice, as in the case of the late decision of the United States Supreme Court against the unjust, illegal and oppressive act of O. J. Hollister in levying an assessment on the scrip of Zion's Co-operative Mercantile and Brigham City Mercantile Manufacturing Institutions. The circumstances attending the assessing of the Brigham City Co-operative scrip have been briefly narrated in a former chapter. The following telegrams need no comment, they speak for themselves: Salt Lake City, March 17, 1884. _Hon. Lorenzo Snow, Brigham City_: Dear Brother.--A telegram just received from Hon. J. T. Caine, Washington, D. C., tells us that to-day the Supreme Court of the United States decided the scrip tax case in our favor. This virtually decides the Brigham City case in your favor. Please accept my congratulations, and believe me, Truly yours, (Signed) Thomas G. Webber, Secretary and Treasurer Z. C. M. I. Ogden City, March 18, 1884. _To Hon. Lorenzo Snow, Brigham City_: A telegram from Hon. F. D. Richards, from Salt Lake City, last night, informs me that the United States Supreme Court affirmed the judgment in favor of Z. C. M. I. against O. J. Hollister, yesterday, so your judgment against Hollister will be good for the whole amount, without any necessity for compromise. I shall, to-day, write to my old friend Walter Evans, commissioner of internal revenue, at Washington, D. C., in relation to the matter, and do hope that the money will be paid at once. When I hear from Evans, I will inform you. You and your company can well be congratulated on the long delayed but ultimate success for at least a partial recovery from a great injustice. Truly, your friend, (Signed) R. K. Williams. The following closes our historical sketches of the official labors of Brother Lorenzo: Logan Temple. This temple, the fourth which the Saints have completed, although two others are in progress, is known as the Logan, Cache County, Temple, and was dedicated on the 17th day of May, 1884, just seven years from the time of the dedication of the ground on which it is located. A few months previous to his demise, President Brigham Young selected the location, and, in connection with his brethren of the Priesthood, dedicated it for that sacred purpose. He also organized the three Stakes, Cache, Box Elder and Bear Lake, into what is known as a "Temple district," with the understanding that the Saints in those Stakes or counties should, in a general sense, be held responsible in furnishing the necessary means and labor for building. Subsequent to the President's death, Apostles Charles C. Rich, Lorenzo Snow and Franklin D. Richards were appointed "Temple committee," as general supervisors of this important work; in which capacity Lorenzo Snow and Franklin D. Richards continued until its completion. Charles C. Rich was early prostrated by a lingering illness which terminated in his death, my brother serving as chairman of committee in his stead. CHAPTER LXI. Circular to the heads of families.--Names of Committees.--Exercises for Wednesday, a. m.--Wednesday, p. m.--Thursday, p. m.--Friday, p. m.--Prompt attendance.--Letter from H. A. Hendrickson.--Extracts from eastern communications.--Weather propitious.--Children amused.--The hall.--How occupied.--Invited guests.--Table scenes.--Bachelor group.--The Re-union indescribable.--Article from _Deseret News_, by C. W. Penrose. This chapter, and the chapter of addresses which follows, very briefly report the unprecedented re-union which my brother had contemplated for months, and which, in its recent performance, resulted in a magnificent success, even beyond his most sanguine anticipations. Grand Re-union And Anniversary Celebration.--Part First.--Circular. _To the Head of each Branch of my Family_: For some time past, my mind has been considerably impressed with the subject of a family re-union, including my wives, my sons, my sons-in-law, my daughters, daughters-in-law and grand children, numbering considerably over one hundred, now living. The more I reflect upon this subject, the greater are my anxieties and desires for a family gathering, that I may see you all once in my life, and give you a father's blessing. On the third of April next, if my life is spared, I shall be seventy years of age, and I think the seventieth anniversary of my birth a suitable time, and its celebration a fitting occasion for the contemplated re-union. In view of the third of April being so near our annual Conference in Salt Lake City, also of that early season being subject to cold and stormy weather, I have decided on the seventh, eighth and ninth of May, Wednesday, Thursday and Friday. I request every one to be in Brigham City as early as Tuesday night, in order to join in the exercises of Wednesday morning. To make this family meeting pleasant, amusing and profitable to both old and young, I shall spare neither time nor expense, that every one may feel at home, free and sociable. Ample provisions will be made to make all comfortable for food and lodging, etc., as soon as they arrive. Programmes will be drawn with care and consideration, keeping in view the different ages and requirements; all to be carried out with life and spirit, for the gratification of the little ones as well as the amusement and edification of the older ones, that all may be interested and happy. I shall forward you a copy of the programmes, and I trust you will consider no labor nor expense too much; and that you will allow nothing to prevent your attendance and that of your children, except the most serious and insurmountable obstacles, as it is very probable that this, our family re-union, will be, not only the first, but also the last we shall have in this state of existence. Affectionately, Lorenzo Snow. Brigham City, Box Elder Co., Jan., 1884. Names of Committees.--First evening--Parlor entertainment, by the children; Committee, Mrs. Minnie J. Snow, Mrs. Abigail S. Rosenbaum, Mrs. Eliza S. Dunford. Second evening--Theatrical performance; Committee, Mr. Elijah A. Box, Mr. George F. Gibbs, Mr. Eli H. Peirce, Mrs. Lydia S. Peirce. Third evening--Family dance; Committee, Mr. Alphonso H. Snow, Mrs. Sylvia S. West, Mr. Leonidas T. Peirce, Mrs. Lydia S. Peirce, Mrs. Ida S. Gibbs.--Committee on Decorations, President Oliver G. Snow, Mr. Lorenzo Snow, Jr., Mr. Frank Snow, Mrs. Sylvia S. West, Mrs. Huldah J. Snow, Mr. M. D. Rosenbaum. Programme for Wednesday, a. m.--Bell-ring, half-past 9; assemble at 10. Order of exercises: Singing, "Welcome to all" (organ accompaniment), by the family; prayer, President O. G. Snow; singing, "Greeting song" (organ accompaniment), the small children; opening address, President Lorenzo Snow; address (extempore), Mrs. Adaline Snow; address (extempore), Mrs. Harriet A. Snow; organ solo, Miss Parintha Snow; address (extempore), Bishop George Dunford; address (extempore), Mr. Orville Hendrickson; "My mother's dear old song" (organ accompaniment), Mrs. Clara S. McAllister; address (extempore), Mrs. Sarah A. Snow; address (extempore), Mrs. Abigail S. Rosenbaum; singing, "Hard times come again no more," the family; address (extempore), Mrs. Phebe A. Snow; singing, "Bye and bye," all; benediction, Mr. Elijah A. Box. Wednesday, p. m.--Exercises: Singing, "Gospel call," by the family; prayer, Bishop G. Dunford; singing, "Glorious things," etc., the family; poem, Mrs. E. R. S. Smith; recitation, Miss Roxcy Lana Snow; "Cuckoo song" (organ accompaniment), Mrs. Huldah J. Snow; address (written), Mr. G. F. Gibbs; "My little German home across the sea" (organ accompaniment), Miss Dora Snow; address (extempore), Mr. E. A. Box; "Under the daisies" (organ accompaniment), Mrs. M. J. Snow; "The bells" (recitation), President O. G. Snow; piano solo, Mrs. Ida S. Gibbs; address (extempore), Mrs. Eleanor H. Snow; "How the old horse won" (recitation), Mr. Alvirus E. Snow; song (organ accompaniment), Miss Virginia Snow; song, "Good night," the small children; benediction, Col. C. Loveland. Thursday, a. m.--Blessing meeting. Thursday, p. m.--Exercises: Singing, "What shall the harvest be?" by the family; prayer, Mr. G. F. Gibbs; singing, the family; address (written), Mr. M. D. Rosenbaum; piano duet, Mrs. I. Gibbs and Mrs. M. J. Snow; "Eugene Aram's dream" (recitation), Mr. Leslie W. Snow; "The white canoe" (organ accompaniment), Mrs. Rosetta S. Loveland and Miss Dora Snow; "Sheridan's ride" (recitation), Mr. George F. Gibbs; "Schneider's ride" (recitation), Mr. Eli H. Peirce; song, "Eilene Allanna," Mr. Leonidas T. Peirce; address (poem), Mr. Orion Snow; piano solo, Miss Virginia Snow; address, Mr. Frank Snow; "The two cousins" (vocal duet), Miss Parintha and Mrs. Huldah Snow; address (extempore), Mr. Alphonso Snow; "His mother, the boy's best friend" (song), Mrs. Sylvia West; address (written), Mrs. M. P. Young; "Jane Conquest" (recitation), Mrs. Ida S. Gibbs; "Peace upon the waters," Mr. Eli and Mrs. Lydia S. Peirce; address (impromptu), Mr. Charles W. Penrose; singing, "The crowning day," the family; benediction, Mr. F. H. Snow. Friday, a. m.--Blessing meeting. Friday, p. m.--Exercises: "Shall we gather at the river?" by the family; prayer; singing, the small children; organ duet, Mrs. M. J. and Miss Dora Snow; address (extempore), Mrs. Mary H. Snow; Trio, "Come, rise with the lark," President O. G., Mrs. Mary P. and Dora Snow; address, Mrs. Minnie J. Snow; song, "Sweet Evangeline" (guitar accompaniment), Mrs. Eliza S. Dunford; address, Mr. Hiram Hendrickson; song, "Lillie Dale" (organ accompaniment), Mrs. Roxcy S. Box; address, Col. Loveland; parting address, President Lorenzo Snow; singing, "Sweet bye and bye," all; benediction President Lorenzo Snow. In prompt response to the circulars issued by Brother Lorenzo, the members of his family, with very few exceptions, were present at the opening exercises of his birthday celebration and family re-union. The unavoidable detentions were surmounted with promptitude, and the delinquents put in their appearance in eager haste, in all possible cases. The following, from Mrs. Mary Adaline's eldest son, by her former husband, is the expression of a noble, honest and appreciative heart: Parowan, Iron County, May 5, 1884. _Hon. Lorenzo Snow_: Dear Father.--It is with the greatest reluctance that I am compelled to say I shall be unable to attend the coming celebration of your seventieth anniversary. I have delayed making excuse until this late moment, in the vain hope that something would occur which would enable me to be present. However, if I may not be present in person, I certainly shall be in spirit, desiring that everything on that occasion may bring to you, honored sir, an increase of joy, honor and praise. In reviewing your life-labors and sacrifices, I am almost constrained to write encomiums, but I forbear--I will leave that for a more worthy hand; but permit me to say that the examples set before me in your life are not altogether lost. I feel their impress every day I live; and whatever I have of hope, of aspiration or ambition, seems to rest on a worthiness of a name and place in your family. When I see you, I doubt not, I will be able to give sufficient and satisfactory reasons for my absence from the family re-union. With good desires and well wishing, I remain, affectionately yours, Hiram A. Hendrickson. Extracts from two letters written by non-"Mormon" relatives in the East, in response to invitation circulars from Brother Lorenzo: Chicago, May 1st, 1884. Dear Cousin Lorenzo.--Your kind invitation to your family re-union was duly received, and we are truly grateful for your remembrance of us. After due and thoughtful consideration, we cannot see our way clear to join you. We are very loth to relinquish our hope of commingling with you on an occasion so full of promise, and of congratulating you and cousin Eliza on the blessed privilege you will enjoy in thus uniting in social re-union. We have no one here to whom we can safely entrust our cares--more especially the responsibility of our young family, and we feel compelled to forego the happiness we should fully appreciate. Our aged mother is now with us, and wishes me to express her warmest regards and love for you all. * * * * * * Hoping and firmly believing that at no very distant day I shall visit you at your home, and wishing you and yours much joy and many happy re-unions, I remain, most sincerely yours, Taylor A. Snow. Auburn, Geauga County, Ohio, May 2, 1884. Dear Cousin Lorenzo.--With mingled feelings of pleasure and regret, I now write you. It is pleasure to be the recipient of an invitation to a great event, and with feelings of deep regret we are obliged to decline the invitation. After the receipt of yours, for weeks we neither talked, dreamed or thought much of anything but going to Salt Lake. Alonzo, myself and our wives decided on coming, but Alonzo's son-in-law, who had been in a decline, was taken worse, and his condition became so alarming, we could not leave; and at this writing his death is hourly anticipated. * * * I must close by sending our love and good wishes to you and your magnificent family. May you live to enjoy many anniversaries. Wishing you success in all your undertakings, and hoping we may yet visit you and your family, I subscribe myself, your cousin, Oliver F. Snow. The programmes, which had been pre-arranged, were carried out with very few alterations, and were, without one exception, executed in the most gratifying manner. Even the elements seemed to participate in the arrangement; Nature, by refulgent smiles and harmonious bearing, contributed much to the enjoyment of the auspicious occasion. It was a striking and very noticeable coincident, that the weather, which for a long time previous had been drearily stormy and threatening, even up to mid-day before the opening, on that momentous morning presented a cloudless sky and calm atmosphere, which continued till after the close of the festival. Our new-styled Patriarch apparently lost sight of nothing that would add to the innocent and laudable gratification of all ages and capacities. On the evening preceding the opening of the general entertainment, for the special amusement of the little folks, who were in groups frolicking on the lawn in front of his residence, he had a variety of fantastic Chinese lanterns suspended in convenient proximity; the novelty of the queer illumination of those swinging orbs, with the small children, to whom the sight was new, created convulsions of laughter and merriment, in which some of "larger growth" participated through sympathy with the youngsters. The upper hall of the court house, in which the devotional and intellectual exercises were performed, is 45x65 feet, with a gallery extending across one end. A platform twelve feet wide, extending the width of the hall--raised one foot above the floor, was occupied by the family, with the exception of from twenty to twenty-five small children; these were seated in double rows beside the platform; and having been prepared by careful training, sang sweetly, as none but children can sing, to the no small gratification of all present. Near one end of the platform (one on each side of the speaker's table), stood a piano and organ. The brass band occupied the stage on the left; the auditorium, including the gallery, on the right, was filled with guests. With the exception of the family dance on Friday evening, in the Social Hall, the "COUNCIL OF THE UNITED ORDER OF BRIGHAM CITY," with their wives, were invited guests during the three successive days and evenings. In view of contributing, so far as consistent with the peculiarities of the occasion, to the happiness of many, Brother Lorenzo reached beyond his own family circle and the "Council," by increasing the audience to the full capacity of the auditorium, inviting as many of the citizens of the city and vicinity as could be accommodated. The entire exercises were performed by Brother Lorenzo and family, with the following exceptions: brass band; Elder C. W. Penrose, editor of the _Deseret News_, and intimate friend of my brother, by special invitation being present, gave an eloquent extempore address on the platform--also a humorous speech at the table, which elicited much applause. Mrs. M. P. Young, whose son is now a missionary on the Sandwich Islands, with his wife, Armeda S., was invited as their representative, and responded to the programme in a well written address; also the writer in a poem written for the occasion. At the conclusion of the table convivial on Friday, several of the gentlemen who had politely and genteelly served as hosts, were called on for speeches, and each appropriately responded, eliciting hearty cheers. The after-dinner-table scenes were truly exhilarating, and added greatly to the ever-varying enjoyment. There perfect freedom, untrammeled by restraint, ruled the festive hour, when toasts, speeches, conundrums, and whatever would conduce to free, jolly, innocent amusement, interspersed with refined, high-toned sentiment, was in order. Mr. Charles Kelley, a gentleman of proverbial amiability, and fully competent, superintended the table arrangements. The dining hall, 22x45 feet, had commanded the attention of the decorating committee. Two tables, extending the whole length, were amply spread with the bounties of the earth, and artistically decorated with flowers, and with beautifully mottoed cakes, fresh from the hands and plastic molds of skillful confectioners. The adults were seated at one table, and the little people, as chatty as magpies, and apparently as loving as doves, at the other, reserving a sufficient number of seats at the head of the table to accommodate the "bachelor group," over which one of the unmarried daughters presided. The appended article, from the gifted pen of the editor of the _Deseret News_, which we copy from that paper, in his own eloquent style, touches the really indescribable subject--Lorenzo's family re-union. Any attempt at pen and ink representation, which necessarily fails to include the spirit and pervading influence of that entirely unique and unprecedented social entertainment, must fall short of reality, from the fact that human language is inadequate to express the inspiriting sensations and emotions of the head and heart. To say the least, everything moved with the precision of clock-work, and proved a grand and complete success; every one, even to the little three-year-old, was fully up to his and her part in the programme of exercises. GATHERING OF THE SNOWS. On the 3d of April, 1884, Apostle Lorenzo Snow reached his seventieth year. Few who have noted his upright form, his quick, active step, his ready mind and his sharp, intelligent eye--reading small manuscript without glasses--have been aware that he was near upon the scriptural age of three score years and ten. He had been impressed for some time with a desire to gather around him his family and connections on the occasion of this birthday, but recognizing the fact that it was close to the time of the general conference, and commonly a season when travel is difficult because of the spring rains, he fixed upon the 7th, 8th and 9th days of May for the family re-union. Invitations were extended, therefore, to his wives and children, sisters and brothers, sons-in-law and daughters-in-law, with their little ones, to meet on those days in the court house, Brigham City, which was placed at his disposal for the purpose. The writer was present by special invitation, and greatly enjoyed the festivities. At 10 o'clock, local time, the family met, numbering a hundred and ten persons present, and were called to order by Apostle Lorenzo Snow, who explained the object of the gathering, and announced the programme which had been arranged. He was assisted by his son, President Oliver G. Snow, in the management of the exercises. Speeches were made by the several wives of the honored Patriarch, expressive of their good wishes to him and their veneration for the principles of celestial marriage by which they were united to him and to each other; songs were sung and recitations given by daughters and sons, and at noon, in one of the lower rooms, tables were spread with a rich collation for the whole party. Here a speech was called for and responded to, impromptu, by C. W. Penrose, of Salt Lake, and pleasant sentiments were expressed by the company. At 2 p. m. the exercises were resumed, the court room being filled with invited guests, and songs, recitations, written addresses, a very fine poem by Sister Eliza R. Snow Smith, extemporaneous speeches, etc., were delivered until 5 o'clock. During the proceedings, the following telegram was received from Brother Snow's brother, a non-"Mormon:" Santa Barbara, California, 4:30 p.m., May 7, 1884. _Lorenzo Snow_: Hail, brother, sister! Love, peace, happiness, God's blessing on all. Samuel P. Snow. In the evening an entertainment was given by the little folks of the family, in the same place, which was filled with invited guests. Little children four years old and upwards recited, danced, sang, played on musical instruments and performed a pleasing play, introducing a fairy spectacle that gave an opportunity for the smaller children to display their talents. The costumes were elegant and appropriate, the performance was excellent, and everything passed off without a jar. The confidence and aptitude exhibited by the very little ones in coming out upon the stage alone to recite, making their bow and retiring with grace, was really remarkable as well as pleasing in the extreme. On Thursday the family met again at a general dinner, at half-past 12 o'clock, when toasts and sentiments were called for from nearly every member of the family but the grandchildren, and none failed to respond. Wit, humor, good wishes and benedictions filled up the time rapidly until 2 o'clock, when the entertainment was continued, the court room being crowded to its utmost capacity. Some most excellent impromptu speeches were delivered and recitations and poems declaimed. In the evening, "Love's Sacrifice" was splendidly performed, all the actors being members of the family, sons or sons-in-law, daughters or daughters-in-law of the honored Patriarch. The general talent displayed was really exceptional. Every one called upon, down to the little girls scarcely able to speak plainly, responded without hesitation, and none were unable to perform their respective parts in a manner that would do credit to well trained professionals. It is indeed rare to find so much talent in one family. Usually gifts of this kind are possessed but by one or two members, but the Snows seem all to be musical, poetical or dramatic, or all combined. Some most excellent addresses, written and impromptu, were made during the festivities, and we only regret that we have not space to reproduce them. On Friday another family dinner was given, at which the sallies of wit, in toast and conundrum, were brilliant and humorous, and all the remaining adult members of the family who had not previously contributed to the after-dinner exercises responded to calls from the President. A number of young men between the ages of eighteen and twenty-four were seated together at the head of one table as the bachelors' group, and were the objects of much pertinent advice. But they were fully able to return the retort courteous and added much to the general enjoyment. In the afternoon, most of the family assembled on the east porch of Brother Snow's residence, facing the co-operative store, and were photographed in a group. In the evening a grand ball was given in the upper room of the court house, when the public part of the proceedings was brought to a close in a most enjoyable manner. During the intervals between the exercises, lasting three days, Brother Snow, as the Patriarch of his house, bestowed blessings upon the heads of many members of his large family, intending to continue before they separated for their respective homes, to lay his hands upon and bless them until all received his administrations, as it is unlikely that they will ever enjoy another re-union of this kind in this state of existence. But in the great eternity before us all, they expect a re-union of a far more extensive and pleasing character. When the head of this family, having gained his exaltation, and holding the keys of eternal lives and endless increase, will gather around him all that belongs to his house, saved, redeemed, resurrected, glorified to reign over them as a king and a priest unto God for ever, when there will be no trial, no weakness, no pain, and no death, and where perfect union and unfading affection will bind all together in the perfection of bliss and the majesty of the glorified sons and daughters of the Eternal Father. In conclusion, we repeat the sentiment we expressed on the occasion: Health, blessing and peace to the Snows of our mountain valleys, with their head, chief and Patriarch! May they be as numerous as the flakes that fall in winter, as firm and solid as the snows of our loftiest peaks in the defence of right and the maintenance of true principles; as resistless as the mighty avalanche in sweeping away error and rooting up iniquity; and shining in the sunlight of celestial glory, remain forever the emblem of all that is pure and beautiful and good! CHAPTER LXII. Our father's birthday.--Prose address by F. H. Snow.--Poem by M. D. Rosenbaum.--Prose address by G. F. Gibbs.--Poem by O. W. Snow.--Prose address by A. H. Snow.--Poem by E. R. S. Smith.--Closing address by Lorenzo Snow. GRAND RE-UNION AND ANNIVERSARY CELEBRATION.--PART SECOND. This chapter of addresses opens with "Our Father's Birthday," which we composed for the occasion. The prose addresses are epitomized--the poems given in full. OUR FATHER'S BIRTHDAY. We fain would decorate this day With garlands choice and sweet; Of rich ambrosia we would lay A tribute at your feet. But nobler gifts we now impart, Embellished with our love, And trust the incense of the heart May not unwelcome prove. CHORUS. Hail, hail, all hail to your natal day! May it many times return; And your life-lamp, glowing fresh and gay, With health and vigor burn. Long may you live our lives to bless, And our young steps to guide, Until with Zion's righteousness, Your soul is satisfied-- Till you fulfil your great desires, In your life-labors done; When up to all that God requires His people shall be one. CHORUS. Hail, hail, all hail to your natal day! May it many times return; And your life-lamp, glowing fresh and gay, With health and vigor burn. ADDRESS BY FRANK H. SNOW. In rising to address my honored father in the presence of my several mothers, my brothers, sisters, and the family in general, I will commence by saying that this is one of the most honorable positions I have ever had the privilege of occupying. Where is there a wife, a son or a daughter, that would not feel proud of the beloved and honored parent that had been instrumental in bringing into the world the numerous posterity--those who now sound forth their praises to the great Jehovah for having been permitted to come forth upon the earth and receive their bodies through such an honorable parentage? The honored parent to whom I refer is our aged father, who now sits in the midst of his numerous posterity. Our father, like unto Abraham of old, sits as a great High Priest, surrounded by his family on earth, which now numbers over five score and ten, and like the ancient patriarchs, is waiting the time when the Lord will call him up, to become a God in eternity, not merely to reign over hundreds, but thousands and tens of thousands. While the members of this family now look upon our honored father, we, his children, all, with one accord, feel to say, Father, the many silvery locks that adorn your venerable head number thousands, but your many noble deeds number tens of thousands. It has often been remarked that children should excel their parents in goodness and noble deeds; but I say, may we, the sons and daughters of this, our aged father, make for ourselves as honorable record as that of his, and have before us, at the age of three score and ten years, as great a testimonial as surrounds him on this grand and glorious occasion. Inasmuch as we are considered worthy to feast with our father on earth, may we prove ourselves more worthy to feast with him in eternity, when this earth shall have passed into its glorified state, and when our father will be surrounded by multitudes of his noble posterity who have obeyed the first commandment of multiplying and replenishing the earth. I pray the Lord to pour down blessings upon each member of the family, and that in his declining years our father may look with as much pride and cause for gratitude upon a noble posterity as he does on this grand occasion. ADDRESS BY MORRIS D. ROSENBAUM, SON-IN-LAW OF LORENZO SNOW. I've come, responsive to your call, dear friend, And heartfelt tribute cheerfully extend On this, your seventieth anniversary, And gladly honor this, your jubilee. I fain would cherish all men's noble deeds, Without regard to nations or their creeds; I'll never harbor malice in my heart-- From truth and virtue I will not depart. In the grand cause of truth and human right, You've labored long--you've worked with all your might, In aiming Zion's children to unite; The Lord has blest you with unrivaled light. You've traveled much abroad o'er land and sea-- The Gospel standard raised in Italy; Journeyed in Asia's far-off sunny clime, And testified to men in Palestine. A sacred record, by the ancients written, You once presented to the Queen of Britain; In various ways you've worked for Zion's cause, Withal assisted framing Utah's laws. You long have known that truth alone will stand; You know God's kingdom yet will fill the land; You see it rolling forth in might along, And yearly in these mountains growing strong. You've bravely toiled through many joys and fears, Until your age o'erreaches seventy years; On this occasion I rejoice to see You thus enjoy your well-earned jubilee. Since nightly rest is unto labor given, And one day set apart in every seven, 'Tis right that you should have a jubilee Of rest, and bless your own posterity. I wish a thousand blessings and good cheer To you, with all your family now here, For what you've done and what you've suffered too, With life so pure, and with a heart so true. In fervent prayer I ask the God of grace To smooth your pathway in your onward race; And unto you may special grace be given To help you walk the "narrow way" to heaven. May many years of true prosperity Be added on to your past seventy, With peace and plenty in your mountain home, Is the wish of your friend, M. D. Rosenbaum. ADDRESS BY GEORGE F. GIBBS. Much Honored Sire: Thankful for the opportunity, I cheerfully respond to the programme and offer a few sentiments on this highly interesting occasion. Family gatherings are time-honored customs. The presence of a man's children (especially when his family is numerous) around the old homestead, besides affording social pleasure, administers to his manly pride--a characteristic marked and deep-seated in the hearts of all men worthy the appellation of Patriarch. But the present gathering is unique; its counterpart has been entirely unknown for many generations. Your wives, children, and children's children, numbering in all one hundred and twenty souls, have assembled to do you honor on this, your seventieth anniversary, and to receive a husband's and father's blessing. The position you occupy in relation to your family is strictly and emphatically patriarchal--a position which has been lost sight of for centuries past. It is your right by virtue of the family ties you have formed, and the holy Priesthood you hold and honor, to stand at the head of your posterity--it is your privilege to call them together to instruct them, and to place your hands upon their heads and bless them; and it is their privilege, through their worthiness, to receive blessings at your hands. When the government of God is fully established on the earth, the patriarchal order will be recognized and will obtain among the Saints. The patriarchal is the only form of government that can guarantee the full degree of liberty that God, in the beginning, designed for His children; and this is in keeping with man's development from his low to his high estate. It has been truly said, before a man can attain to the position of ruler, he must first learn to govern himself, and we may add, before he is competent to govern his own family organization, he must submit to family government--he must practice obedience--he must respect authority. He that humbleth himself, God will exalt, and he that exalteth himself, God will abase. How admirably this principle is illustrated in the life of our great Prototype; He was the servant of all. As we may naturally expect the well-trained, obedient child to do honor to man's estate, we may admit that the well-governed family, in which the members make life and its object their aim and study, will, in time, assume the proportions of a mighty kingdom, reflecting the wisdom of the Gods, to whose increase there will be no end. To the principle of plural marriage, revealed by the Lord in our day, you are indebted for the extraordinary scene that now presents itself to our gaze. When that principle was first whispered in your ear--when it came trembling, as it were, from the Prophet of God, you must well remember how it struck deep against your traditions and prejudices, even as the axe is laid against the root of the tree. It was hardly possible in that early day for you to look into the future only some forty years and imagine these the results of your obedience and faithfulness. Beholding, as we do this day, what God has wrought through you in so short a time, let us ask ourselves, What pen can write, what tongue tell the outcome? This is left to be produced by "the wise," who stand in mute admiration of the wisdom of God, who, having subdued and relinquished their own will, are ready to exclaim, All Thy ways are wise, O Lord! All Thou doest is for the good of those that truly love and serve Thee. It was ever the case that great truths, especially such as involved the salvation of humanity, had to struggle for recognition among men. This is especially significant when it is remembered that the most enlightened ages are not exceptions. Even Jesus, the Redeemer of our race, to whom was given all power both in heaven and earth, upon whom was bestowed the Spirit, even that of intelligence and truth, without measure, who was purity personified, in whom His bitterest foes found no guile, and who spake as never man spake; who came to redeem a fallen world, which none but a God could ransom--even He and the great truths He taught were cruelly treated and rejected, very few receiving Him and accepting them. There is a reason for this aversion to saving truths, which is deep hidden from the world, and cannot be divined by the philosopher, alone and unaided--it cannot be understood by man's wisdom. The operations of the Holy Spirit on the mind, mysterious as they may be to us now, alone can prepare the way for the reception of such truths. Were it possible for man, by his own wisdom, to fathom the plan originated in the councils of heaven for his salvation, which plan is eternal, being the same through which the peoples of all worlds and planetary systems have effected their redemption and exaltation--were this possible, he would be independent of his Creator, and as a matter of course would assert his independence, amounting to no more nor less than rebellion--the sure forerunner of destruction and death; all of which would be incompatible with the divine economy affecting the fall and redemption of man. Nations, like men, have from the beginning lived and died; but it is the design of God now to establish "the kingdom" spoken of by Daniel the Prophet, which is to stand the test of time and live forever. This He has already commenced to do; and as marriage lies at the foundation of society, He revealed to His Prophet, Joseph Smith, the celestial order of marriage, which secures eternal unions. This law, or order of marriage, appeals to us, not so much on our own account because of immediate results, as to the good that will come to posterity. As the Puritans of England, our Pilgrim Fathers, were inspired to come to this far-off land, to found a new nation, so the Lord permitted us to be driven to these mountain vales, to become the founders of a new civilization which is destined to arise in this land. And our "peculiar institution," the plural or patriarchal order of marriage, comes to us from God as the true and sure basis upon which to build society; as the means by which humanity shall be healed of the deplorable afflictions that have been transmitted from generation to generation, in consequence of the sins of the fathers. And by living in accordance with this celestial law, whose special office is to jealously guard and protect the issues of life, by heeding the "words of wisdom" which God has given for the promotion and preservation of health, together with the natural benefits arising from this healthful and mountainous land, which He in His wisdom selected for our occupation, we can, from a philosophic standpoint, augur the results. As sure as an overruling Hand led the Pioneers to this land, and as they have been the means of producing what we now behold, God will bring to pass all that He designed from the beginning. He will raise up a great and mighty nation, whose God shall be the Lord. He will make honorable His name in their noble and manly frames, and their superior intelligence and knowledge; and He will place His name upon them, and in time give into their hands the rule and government of earth. And as Abraham was tried and proven in the offering up of his son, before he could be counted worthy to stand at the head of the dispensation he inaugurated, and before he could hold the keys of the Gospel, called after his name, even the Gospel of Abraham, we, in order to be worthy of the founders of this new civilization, must endure what appeals to our natural feelings and worldly pride as sacrifices. But as the results of Abraham's trial of faith, and as the results of the so-called sacrifices of the first Elders of the Church have since proved only to be blessings in disguise, so will be the continuation of their works by us. And when we shall get ready to go down with gray hairs to the grave, we will look upon the fruits of our labors and have joy therein, as you, honored sire, this day behold the fruits of your obedience and faithfulness; and at last we, with you, through continued faithfulness, shall be counted worthy to mingle with the great and the wise, the noble and the pure of every age, to rejoice together and to perpetuate the works of our God. I congratulate you, Father Snow, in having sought and obtained the beginning of true riches, even the riches of endless lives. How well and truly has it been said, in defining true wealth, that it consisted in the number of things a man loved and blessed, and the number of things that love and bless him. How suggestive! How well it describes the wealth of the Patriarch, the man chosen and ordained of heaven to stand at the head of a numerous family! It was the kind of wealth, because it was the very choicest, that was promised to Abraham after he had been tried and proven. It is the heritage of all good and great men. It is the principle that enthrones God Himself, reigning as He does over His own posterity, as you now preside over yours. And as God our Father is blessed and glorified in your exaltation--the continuation of His works by you, so will you, in time, be honored in the continuation of your works through us. And as we follow in the straight and narrow path, the path of our fathers, the Gods--the path of exaltation and glory, so shall we, according to the golden rule, the higher law, witness our posterity, or, at least a fair percentage of them, following after us. And thus honor will be added to honor, and glory to glory, for endless will be our increase and eternal our progression in the grand science of life, in all that is noble, intellectual and Godlike; extended will be our authority and power, enlarged will be our rule and dominion, even beyond the capacity of our frail comprehension. And we will join in the new song of praise, extolling our Redeemer, whose blood atoned for our sins, and who redeemed us out of every kindred, tongue, people and nation; and who shall make us unto our God kings and priests, and we shall reign on the earth. Then let honor be conferred on the Patriarchs, with Father Adam at their head! Let blessings for ever and ever be on the heads of the men and women of our own day, the noble spirits who have dared to brook the traditions of the age--who conquer the prejudices of their own feelings in the interest of the dispensation now being ushered in. Bless them, say I, for doing this in all patience and fortitude and in the fear of God, and for teaching their children to do likewise. Let them be hailed as the heroes of the age, as the pioneers of the civilization, and the founders of the commonwealth that is destined to arise and flourish in this free and God-blessed land, and that, in time, is to extend its protecting aegis over the whole earth. Let the men and women who have evinced this moral courage occupy the chief place and position to which they are justly entitled, and let the bachelor and the confirmed monogamist make way for them! Let their children and children's children, even down to the latest generation, rise up and call them blessed! And, in conclusion, allow me to say, that as sure as the sun shines and the works of our God are one eternal round, the day will come when the age now living will do you and yours justice. But, as with all true reformers, it will be after you have passed away. You and your co-laborers will then be recognized as the friends of man and protectors of women. You will be acknowledged as living martyrs for unpopular eternal truths affecting the amelioration and uplifting of all mankind--Christian and heathen. And you will take your place with Joseph, our head and front, with Brigham, and John, and John, and a noble company of brave men and true women, at the very vanguard of this the greatest of all dispensations, to continue the work of redemption under the direction, to continue the work of redemption under the direction of Jesus the Mediator, our presiding head, until all is finished. ADDRESS BY ORION W. SNOW. This day, kind friends, with pleasure here we meet, To see, to hear, as we each other greet; To talk, to sing, in this our social band, With all the pleasures mutual hearts command. And yet, though happiness will rule the hour, One sober thought persistently will lower-- That this glad meeting possibly may be The last on earth of all this family. But now we're gathered here from o'er the land, To form this large and cheerful household band; From many a different work and place we come-- Some from the city, some from country home, Some from the school room, some from shop and store, From many places I could mention o'er. But some are absent; far away, they've gone To distant climes, and nations not our own; But to their friends their memory ever dear Is just the same as though they all were here. Full many a pit and many a dang'rous snare Are strewed within our pathway, here and there; Where'er we go, whatever way we turn, There is no royal road that we can learn, But steadily we all must plod along-- Shun all the bad and make the better strong. I wish the future of us all to be As good and great as we can hope to see. If we but had the power to draw aside The mystic veils that all the future hide, And bring the noble deeds and lives to view, The greatly good of friends and kindred too-- How long they fought, how firmly kept their place, How fierce the storm, how toilsome was the race-- But it was run, they won the prize at last, And all their sorrows were forever past. The fate of every living soul shall lie In burning letters which they can't deny, Wrote down by their own deeds, both good and bad, The last to fear, the first to make us glad. This is a maxim and a well tried fact, Think twice--think thrice before you speak or act; Let all our thoughts be firm and actions true; What though in number they are but a few? This pleasant time we mutually enjoy, This social happiness without alloy. When we return unto our homes once more, Resume the duties we performed before, When weeks and months and years have rolled away, In looking back on this re-union day, We'll muse and wonder at the mighty changes That have occurred within our family ranges, And see the course we one and all pursue, Which we desire may be both good and true. ADDRESS BY ALPHONSO H. SNOW. _Father, and Members of the Family_: I regard this family re-union as important in many respects; not only have we come together for the purpose of eating and drinking, but that we may receive our patriarchal blessings, and that our hearts may be the more firmly united together. The occasion is not dissimilar to that of the Patriarch Jacob, when he assembled his family around him, saying, "Gather yourselves together that I may tell you what shall befall you in the last days." There has been considerable said about the young men of father's family, who have not, as yet, entered into matrimonial bliss; even at the table we were singled out, placed in a conspicuous position, and oft referred to as the "bachelors." Now, it is my candid opinion that the reason why we have not married before, is in consequence of our native modesty and bashfulness. [Laughter.] At one time I thought it a good plan should father intercede in behalf of his sons; but recalling to mind a circumstance that is reported to have occurred in the south, _i. e_., a certain young man, from timidity procured the assistance of his father to "pop the question" to his lady-love; when the old gentleman was so favorably impressed with the excellent qualities of the young lady, he proposed for _himself_, was accepted, and carried her off in triumph. [Laughter.] Especially have I looked upon this course of procedure with suspicion, since I heard a young lady of good judgment declare, emphatically, that she would rather, to-day, marry Brother Snow (my father), than any of his sons. [Laughter.] I recently asked one of my older brothers why he had not increased his family, when he replied that the Scriptures say the time will come when seven women shall take hold of one man, and he thought, at least, that one-fourth of the blame rested with the fair sex in consequence of leap year, and considered it would not be amiss should we have seven, instead of one leap year out of the four. [Laughter.] I am now looking upon the tenth generation of Snows since the arrival of our forefathers upon the shores of the New England States. They have ever held an honorable place and untarnished name among men; our grandsire was enlisted under Washington. The Snow family moved to Ohio in an early date--heard the Everlasting Gospel, embraced the same, and with the Youngs, Kimballs and Pratts, were worthy instruments in the hands of Providence in rolling on the Kingdom of God. While standing here and gazing upon this numerous posterity of our worthy sire, two pictures present themselves to my view; on the one side I behold a man who has fought bitterly against the truth; on the other hand I see a man whose whole matured life has been spent in furthering the work of truth. The first, a bereaved man mourning the loss of his only daughter, and, as was remarked yesterday, "man's wealth consists in the number of beings and things he loves, and the number of beings and things that love him," then this man is poor indeed. And when he dies, though he may have great pomp and pageantry at his funeral, still, speaking relative to his family and kindred ties, he will go down to his grave "Unknelled, uncoffined and unknown." This, the opponent of truth, is Mr. Edmunds. Look you now upon this picture, and behold a man with hundreds of kindred who love him, wives, sons and daughters to comfort him in his declining years, and scores of kindred to mourn his loss when he passes beyond this mortal state. He is truly rich! The subject of this picture you now behold, past his three score years and ten, honored and beloved by all who know him, and whose snow-white hairs surround his head as areolas of light. Then let us, his children, imitate his virtues, and accept all that is good and noble in his life; bearing in mind the uncertain tenure and shortness of our earthly existence, it behooves us to so shape our conduct as to be worthy a place with him in eternity, and that we may there participate in a similar family re-union. Would we could exclaim with the poet: "Oh that our lives which flee so fast, In purity were such, That not an image of the past Should fear the pencil's touch." Let us, then, give honor to our noble sire, who came forth and embraced an unpopular doctrine--that which he believed and knew to be true--honor to him who, for nearly half a century, has battled against the prejudices of ages, stood in the breach, and had the manhood to practice what he believed to be true in theory, and as it always happens to those who step forth from darkness and advocate new and true principles, viz., that they seldom, if ever, become popular during life, but whose names are often handed down to their posterity as a rich legacy, so will it be with father, whose name will go down to future generations, and be held in honored remembrance by all the good and noble of the earth, and whose praises will be sung in "states unborn and accents yet unknown!" ADDRESS BY E. R. SNOW SMITH. My Brother Dear, And Family: We're told In holy writ, the Patriarchs of old, When full of years, moved by parental love And by a holy unction from above, Convened their offspring--God-given heritage, Increased to multitudes thro' lengthened age, And by the right the Priesthood's powers invest, Their children and their children's children blessed. Adam, _alias_ Michael, won his place As prince and founder of the human race. By the great Ruler of the earth and heaven The first commandment unto Adam given Was "multiply." And standing at the head Of all the generations that shall tread This nether earth--his duties to fulfil In prompt obedience to the Father's will, The new-born earth he labored to adorn, And unto him were sons and daughters born. We read that Abel, Adam's son, was slain By his aspiring, jealous brother, Cain; And Cain was cursed; and yet he wears his "mark"-- As seen by David Patten, he was dark, When, pointing to his face of glossy jet, Cain said, "You see the curse is on me yet." The first of murderers, now he fills his post, And reigns as king o'er all the murd'rous host. And time moved on, and Adam's seed spread forth, Erecting cities on their Eden earth. Then human life was long, and not as now, When man comes forth in haste, and makes his bow Upon the stage of life, and then is gone, While death, the porter, drops the curtain down. Once men built pyramids that now defy The crumbling elements of earth and sky. The pyramid of Cheops, which now stands A bold historic problem for all lands, Has long the wasting power of time defied, And stands erect in architectural pride. Good men had time their skill to gratify, And wicked ones their impudence to ply, As they on Shinar's plains in wrath essayed To climb to heaven without Jehovah's aid. Then centuries defined the age of man Which now is measured by a narrow span. The course of time, long ebbing downward low, The Gospel fulness soon will cause to flow; All ebbing tides must to progression bow-- _Upward and onward_ is the watchword now; Prophetic record tells us, "_as a tree_, _In time to come, the life of man shall be_." The eternal fiat had been sealed on high, Adam a law had broken--he must die. Long centuries with him had multiplied, He fain would bless his offspring ere he died In Adam-Ondi-Ahman, where he dwelt, Where at a sacred altar oft he knelt, On which he oft had offered sacrifice, But knew not why till from beyond the skies An angel came and gave the reason why God thus commanded: 'twas to typify The sacrifice of God's beloved Son, Which was to be in time's meridian. Abroad to all the cities on the earth A royal proclamation issued forth. Responsive, lo! their numerous offspring come To mother Eve's and father Adam's home. Clothed with the Priesthood's power, the Patriarch stood And blessed the reverent, waiting multitude, In Adam-Ondi-Ahman, Eden's mart, Zion's metropolis and priestly court. With retrospective pride we're wont to praise Illustrious characters of former days, While here, the fact can never be ignored, The ancient order is to _us_ restored; For here, a father standing at the head, Treads the same path as did the ancients tread. While age is tracing furrows on his cheek, And silver locks increasing years bespeak, As Adam, Noah, Abra'm, Jacob, blessed Their offspring _then_, he _now_ has been impressed To call together all his kindred line, To instruct and bless by right and power divine; And Time's historic pages yet will know, As Patriarch, our own Lorenzo Snow. In coming generations yet unborn Shall mighty men of God his line adorn; Pure, noble minded men, who shall possess The sterling worth that lives mankind to bless, Who, through obedience and sacrifice, Will to the glories of the Godhead rise. And holy women, full of faith and love, Who'll train their offspring for the courts above; Mothers of men--mothers in Israel, too, True to themselves--to sacred cov'nants true. This life's beginning points to where it ends; The first direction up or downward tends; Hence, on the mother's impress much depends. And may his sons and daughters ever be Unrivaled samples of integrity, Clothed with the power true Gospel faith imparts, To heal the sick and cheer desponding hearts-- His sons be numbered with the valiant ones, Who fought the fight of faith and won their crowns; His daughters filled with wisdom, truth and grace, Do saintly honor to their noble race. All hail to Brother Snow! Long life and cheer, With blessings multiplied from year to year. May his posterity, increasing, be As numerous as the sands beside the sea, "And as the stars of heaven for multitude." The well-wrought model of his life shall be A motive guide to his posterity; A monitor to which, if they give heed, To endless increase, endless lives will lead. And yet his life, with conscious wrong unspotted, Is more or less with imperfections dotted. No mortal man, though staunch in that direction, But fails to reach the zenith of perfection. * * * * * * * * His organizing skill has brought to bear The strength of union--potent everywhere. With these [1] good brethren, working side by side, Through mighty effort he has changed the tide Of narrow, individual policy, For the broad base of conjoint unity-- To make the Saints, in temporal interests, one, And independent of old Babylon. You've proved the _possibility_; the fact Which you've developed will remain _intact_. And yet the Order lives! 'Tis truly so, Its healthy breathings and pulsations show; And late transpiring indications tell The Association's heart is beating well. It operates, though on a smaller scale Than ere O. J. H. did its rights assail. Long-waiting Justice now comes boldly on, And vetoes what aggressive force had done-- Shows up the assessment in a fitting light, Affirming B. C. Co-op. scrip was right; Bids "Uncle Sam" retrieve the cruel blunder, By paying back, with interest, all the plunder. And now, Lorenzo's children, just a few Of my reflections I address to you. The powers of darkness now are all astir; "Be wise to-day, 'tis madness to defer." Choose well your parts--mark where true valor lies, And set your stakes to win the highest prize; Honor to whom 'tis due, be prompt to give, And in return, you honor will receive. Rein up your courage, boldly stem the tide Of worldly folly and of worldly pride. Let love and union, your fraternal pledge, Bolt every passage from the severing wedge. Pursue no object when it downward leans-- Trust no result to sanctify the means. Beware of jealousy, the green-eyed elf, That makes the food on which it feeds itself; And scorn hypocrisy, the infernal bane, That prays like Abel and performs like Cain. On earth exist two counterpoising firms, And each proposes its peculiar terms. Two, _only two_ exist. O, then, be wise-- Know for yourselves in which your interest lies; One, _only one_, will stand the trying test, In this your all you safely may invest. Who seeks for happiness in worldly gain May be successful, yet succeed in vain, And prove the adage sadly true, in which "Our very wishes give us not our wish." Search o'er the world; you'll find the happiest hearts Are those who most of happiness impart. The key to happiness is well expressed In these few words, "IN BLESSING BE THOU BLEST." Review your father's life since first he took Upon himself the Great Redeemer's yoke. From duty's post and God's eternal law, No threat can drive him, and no bribe can draw; Whether at home on missions, or abroad, 'Tis all the same with him--the work of God, His wise example unto you will be A rich behest--A ROYAL LEGACY. LORENZO SNOW'S CLOSING ADDRESS TO HIS FAMILY. In the various meetings of the family, and in the capacity of Patriarch, while engaged in conferring blessings upon its members, much fatherly counsel, instruction and admonition were given by Brother Lorenzo to his wives, sons and daughters. After explaining the object of the re-union, and expressing his pleasure and gratitude to God that he now enjoyed the happiness of beholding the pleasant and smiling faces of his large family, and the good he anticipated would result from this re-union, he said: About forty years ago I was an unmarried man, and to this day would have remained so, had I not received an understanding of the law of celestial marriage--its object and necessity in securing eternal glory and exaltation. My heart and soul--all my energies and ambition were enlisted in the service of God, and I thought I could not better please or serve Him than by employing my entire time, unburdened by family cares, in the great field of missionary labor. Joseph the Prophet, in a private interview at Nauvoo, on the banks of the Mississippi, gave me a full explanation of the principles of celestial marriage, and pointed out to me clearly my duty and privileges in reference to that law. This numerous, intelligent and honorable family assemblage is the result of my conformity to the knowledge, advice and counsel received in that important interview. Peculiar feelings and reflections are naturally aroused in contemplating the past and the singular circumstances in the providence of God, which have brought about this wonderful change in my present condition and prospects. Forty years ago, a lone bachelor of some thirty years, under the influence of erroneous views on the subject and necessity of marriage, its eternal blessings and crowning glory; no loving wife to say, "Dear husband;" no child to lisp the endearing words, "My papa;" and now surrounded by and in the midst of wives, a host of children and grandchildren. What a grand and glorious transition! My heart is filled to overflowing with warmest feelings of gratitude to my Heavenly Father for these marvelous blessings. And let me say, my dear children, that your father's obedience to this sacred law of celestial marriage, at that day, was attended with embarrassments and dangers of no ordinary magnitude. We were surrounded by our enemies, and in our midst were many half-hearted, ignorant Saints, and some of the most wicked apostates, seeking to betray us into the hands of our bitter foes. When I look upon this extensive family--intelligent and gifted sons and daughters, half a score or more of the former having been called, sent forth and performed many years of arduous missionary labor among far-off nations, and upon distant islands; and also behold many of my daughters honored wives and mothers in Israel, surrounded by healthy and happy children, and feel that all this is through the mercy and kindness of God, and the work of the Great Jehovah--what shall I say? Language is powerless to express the deep feelings of my heart for this holy and sacred opportunity on this the celebration of my seventieth birthday, of standing here and beholding this glorious and heavenly inspiring spectacle. But it was not Lorenzo, it was not his wisdom that wrought this marvelous change, but the Lord our God. You, my children, should keep in lively remembrance that you are the fruits of my obedience to the law of plural marriage--that it is your duty to honor and magnify this law as you may have opportunity. I trust your mothers will employ no influence on the minds of their children to cause feelings to grow up in their hearts against these principles. Allow me here to express my gratification in the consideration that most of you, my dear family, observe the Word of Wisdom, and no one is in the habit of using wine or strong drink, nor guilty of the filthy practice of using tobacco, and that you are accredited with the reputation of living moral, upright and honorable lives; and I trust it may always be truthfully said that you sustain this reputation. Remember, children, to honor and obey your parents, that you may be entitled to the promise, "That your days may be long in the land." Treat your father's wives kindly and respectfully. God has called them to be associated with him through time and eternity, to assist in his duties and responsibilities and share his glory and dominion. This is the last family re-union we have reason to expect this side of the spirit world. May the God of our fathers help us to keep His laws, live honorable lives, preserve inviolate our virtue and integrity, listen to the whisperings of the Holy Spirit, and seek diligently to purify ourselves, that not a single member of this family be lost by deviating from the straight and narrow path, but may we all prove ourselves worthy to come forth in the morning of the first resurrection, crowned with glory, perpetuating in immortality the family union, and continue to increase down through the endless ages of eternity. You may expect, if your lives are spared to the common age of man and womanhood, to encounter obstacles in the path of life, which will task to the uttermost your best resolutions, and some of you may be tempted to swerve from the path of truth and honor, and, like Esau, feel to relinquish the glories of eternity for a few passing moments of gratification and pleasure; then, my dear children, seize your opportunity to emulate the example of our Savior when offered the glory of this world, if he would stoop to an act of folly; he replied to his tempter, "_Get behind me, Satan_!" Try, keep trying daily and hourly in all your avocations, in all your walks of life, in all your associations, to be perfect, even as our Father in heaven is perfect. Be upright, just and merciful, exercising a spirit of nobility and godliness in all your intentions and resolutions--in all your acts and dealings Cultivate a spirit of charity, be ready to do for others more than you would expect from them if circumstances were reversed. Be ambitious to be great, not in the estimation of the worldly minded, but in the eyes of God, and to be great in this sense, "_Love the Lord our God with all your might, mind and strength, and your neighbor as yourself_." You must love mankind because they are your brethren, the offspring of God. Pray diligently for this spirit of philanthrophy, this expansion of thought and feeling, and for power and ability to labor earnestly in the interest of Messiah's kingdom. We came into the world for a great purpose, the same as Jesus, our elder brother, to do the will and works of our Father; in this there is peace, joy and happiness, an increase of wisdom, knowledge and the power of God; outside of this are no promised blessings. Thus let us devote ourselves to righteousness, help each and all to be better and happier; do good to all and evil to none; honor God and obey His Priesthood; cultivate and preserve an enlightened conscience and follow the Holy Spirit; faint not, hold fast to what is good, endure to the end, and your cup of joy shall be full even to overflowing, for great shall be your reward for your trials and your sufferings under temptations, your fiery ordeals, your heart yearnings and tears; yea, our God will give you a crown of unfading glory, and make you kings and queens in the midst of your posterity, to rule in righteousness through the countless ages of eternities. Footnotes: 1. Members of the Council. CHAPTER LXIII. GENEALOGIES. Births and deaths of our parents.--Their children.--Genealogies of Lorenzo's wives, children, grandchildren, sons-in-law and daughters-in-law.--Mary Adaline's children by her first husband. Births And Deaths Of Our Parents. Oliver Snow, born 18 Sept., 1775, in Becket, Berkshire Co., Massachusetts. died 17 Oct., 1845, in Walnut Grove, Knox Co., Illinois. Rosetta Leonora Pettibone Snow, b. 22 Oct., 1778, in Simsbury, Hartford Co., Connecticut. d. 12 Oct., 1846, in Walnut Grove, Knox Co., Illinois. Their Children. Leonora Abigail, b. 23 Aug., 1801, in Becket, Berkshire Co., Mass. d. 11 Feb., 1872, in Brigham City, Box Elder Co., Utah. Eliza Roxcy, b. 21 Jan., 1804, in Becket, Berkshire Co., Mass. Percy Amanda, b. 20 April, 1808, in Mantua, Portage Co., Ohio. d. 27 August, 1848, in Henry Co., Illinois. Melissa, b. 24 July, 1810, in Mantua, Portage Co., Ohio. d. 16 Dec., 1835, in Mantua, Portage Co., Ohio. Lorenzo, b. 3 April, 1814, in Mantua, Portage Co., Ohio. Lucius Augustus, b. 31 Aug., 1819, in Mantua, Portage Co., Ohio. Samuel Pearce, b. 22 Aug., 1821, in Mantua, Portage Co., Ohio. Genealogical Record Of Lorenzo Snow's Family. LORENZO SNOW married CHARLOTTE, daughter of Charles Merrill and Charlotte Smith Squires. b. 19 Nov., 1825, in Bainbridge, Geauga Co., Ohio. d. 25 Sept., 1850, in Salt Lake City, Utah. Their children. Leonora Charlotte, b. 23 Jan., 1847, in Mt. Pisgah, Iowa. d. June, 1847, in Mt. Pisgah, Iowa. Roxcy Armatha, b. 14 Dec., 1849, in Salt Lake City. ROXCY ARMATHA SNOW m. ELIJAH ARNOLD, son of William and Olivia A. Box, who were born in England, b. 4 Jan., 1844. Their chil. Charlotte Olivia, b. 22 Aug., 1867, in Brigham City, Box Elder Co., Utah. Roxcy Estella, b. 4 Jan., 1870, in Brigham City, Box Elder Co., Utah. Ada Trieste, b. 7 Feb., 1875, in Brigham City, Box Elder Co., Utah. Dora Viola, b. 29 Oct., 1878, in Brigham City, Box Elder Co., Utah. d. Sept., 1879, in Brigham City, Box Elder Co., Utah. Ella Armeda, b. 31 Oct., 1880, in Brigham City, Box Elder Co., Utah. Eliza R. Snow, b. 21 Jan., 1884, in Brigham City, Box Elder Co., Utah. LORENZO SNOW m. MARY ADALINE, dr. of Dan and Percy Amanda Pettibone Goddard, b. 8 March, 1812, in Hartford, Connecticut. Their chil. Rosetta Adaline b. 7 Nov., 1846, in Mount Pisgah, Iowa. Oliver Goddard, b. 20 Feb., 1849, in Salt Lake City, Utah. Isadore Percy, b. 24 Feb., 1855, in Salt Lake City, Utah. ROSETTA ADALINE SNOW m. CHESTER LOVELAND, b. 30 Dec., 1817, in Ashtabulah Co., Ohio. Their chil. Lorenzo Chester, b. 9 Jan., 1868, in Brigham City, Box Elder Co., Utah. d. 14 July, 1874, in Brigham City, Box Elder Co., Utah. Mary Adaline, b. 19 Dec., 1869, in Brigham City, Box Elder Co., Utah. Rosetta Abigail, b. 7 Aug., 1875, in Brigham City, Box Elder Co., Utah. d. 12 Nov. 1875, in Brigham City, Box Elder Co., Utah. Myrtie Adell, b. 17 April, 1878, in Brigham City, Box Elder Co., Utah. d. 1 Sept., 1878, in Brigham City, Box Elder Co., Utah. Oliver George Morris, b. 2 Oct, 1882, in Brigham City, Box Elder Co., Utah. OLIVER GODDARD SNOW m. MARY B., dr. of Eli Harvey and Susannah Neff Peirce, b. 21 Sept., 1853, in Salt Lake City, Utah, Their chil. Mary Orilla, b. 8 Dec., 1874, in Brigham City, Box Elder Co., Utah. Oliver Goddard, b. 9 June, 1876, in Brigham City, Box Elder Co., Utah. d. 10 Feb., 1879, in Brigham City, Box Elder Co., Utah. Eugene Peirce, b. 27 Feb., 1878, in Brigham City, Box Elder Co., Utah. Eliza Roxcy, b. 3 Nov., 1879, in Brigham City, Box Elder Co., Utah. Lionel Vivian, b. 19 Oct., 1881, in Brigham City, Box Elder Co., Utah. Clyde Virginius, b. 27 May, 1883, in Brigham City, Box Elder Co., Utah. ISADORE PERCY SNOW m. HOMER S. WOODWORTH. Their chil. Lottie Lucien, b. 13 Sept., 1875, in Nebraska. d. 26 Oct., 1876, in Brigham City, Utah. Mary Adaline, b. 8 Feb., 1878, in Brigham City, Utah. LORENZO SNOW m. SARAH ANN, dr. of John and Polly Tillotson Prichard, both in Mass. b. 29 Nov., 1826, in Nelson, Portage Co., Ohio. Their chil. Eliza Sarah, b. 30 Nov., 1847, in Mount Pisgah, Iowa. Sylvia, b. 16 Jan., 1850, in Salt Lake City, Utah. Lorenzo, Jr., b. 7 July, 1853, in Salt Lake City, Utah. Parintha, b. 5 Oct., 1855, in Salt Lake City, Utah. Laurin Alvirus, b. 2 Dec., 1863, Brigham City, Utah. ELIZA SARAH SNOW m. GEORGE, s. of John and Mary Blair Dunford, b. 18 Dec., 1822, in Trowbridge, Wiltshire, England, Their chil. Georgie, b. 20 March, 1871, in Salt Lake City. d. 30 Oct., 1872, in Salt Lake City. Venice, b. 7 Jan., 1873. in Salt Lake City. Sarah Estella, b. 31 July, 1875, in Salt Lake City. George William, b. 1 Jan., 1878, in Salt Lake City. d. in Salt Lake City. Lorenzo Snow, b. 8 Dec., 1879, in Salt Lake City. Rupert Algernon F. Isaac, b. 10 Sept., 1882, in Salt Lake City. SYLVIA SNOW m. CHAUNCEY, s. of Chauncey Walker and Mary Hoagland West, b. 3 Aug., 1849, in Salt Lake City. Their chil. Sarah Claudine, b. 7 March, 1869, in St. George, Washington Co., Utah. Mary Frouie, b. 25 July, 1872, in Brigham City, Utah. Chauncey, Jr., b. 13 Sept., 1875, in Brigham City, Utah. Sylvia, b. 21 April, 1880, in Brigham City, Utah. LORENZO SNOW, JR., m. HULDAH, dr. of J. P. and Sarah Jensen, b. 4 March, 1860, in Brigham City, Utah. Their chil. Lorenzo, 3d, b. 16 Oct., 1881, in Brigham City, Utah. LORENZO SNOW m. HARRIET AMELIA, dr. of Aaron and Elizabeth P. Squires, b. 13 Sept., 1819, in Aurora, Geauga Co., Ohio. Their chil. Abigail Harriet, b. 16 July, 1849, in Mount Pisgah, Iowa. Lucius Aaron, b. 16 Dec., 1851, in Salt Lake City. Twins, Alonzo Henry, b. 15 Feb., 1854, in Salt Lake City. d. 1 Nov., 1854, in Salt Lake City. Amelia Henrietta, b. 15 Feb., 1854, in Salt Lake City. d. 30 Oct., 1854, in Salt Lake City. Celestia Armeda, b. 2 Dec., 1856, in Salt Lake City. ABIGAIL HARRIET SNOW m. THOMAS CALDWELL, b. 8 Feb., 1842, in Glasgow, Scotland. Their chil. Twins, Thomas Sylvanus, b. 5 Feb., 1866, in Brigham City, Utah. Lorenzo Sylvester, b. 5 Feb., 1866, in Brigham City, Utah. ABIGAIL H. SNOW CALDWELL m. MORRIS DAVID ROSENBAUM, b. 11 July, 1831, in Fordam, Prussia. Their chil. Harriet, b. 2 March, 1869, in Brigham City, Utah. d. 2 Aug., 1871, in Brigham City, Utah. Moses, b. 19 Aug., 1871, in Brigham City, Utah. d. 22 July, 1874, in Brigham City, Utah. Nettie May, b. 13 Oct., 1873, in Brigham City, Utah. Alice Maud, b. 4 May, 1876, in Brigham City, Utah. Morris, b. 3 March, 1878, in Brigham City, Utah. Minnie Mabel, b. 19 March, 1880, in Brigham City, Utah. Lucius, b. 23 June, 1882, in Brigham City, Utah. LUCIUS AARON SNOW m. ELIZABETH WILSON, b. 1 Sept., 1856, in Salt Lake City, Utah. Their chil. Lucius Wilson, b. 22 Sept., 1876, in Brigham City, Utah. d. 20 Jan., 1879, in Brigham City, Utah. Luella, b. 23 June, 1878, in Brigham City, Utah. Frutilla, b. 12 July, 1880, in Brigham City, Utah. Lauredo, b. 13 Sept., 1882, in Brigham City, Utah. d. 18 Aug., 1883, in Brigham City, Utah. CELESTIA ARMEDA SNOW m. BRIGHAM MORRIS, son of President Brigham and Margaret Peirce Whitesides Young, b. 18 Jan., 1854, in Salt Lake City. Their chil. Alice Armeda, b. 13 Feb., 1876, in Salt Lake City. Brigham Morris, b. 28 Feb., 1878, Brigham City, Utah. Franklin Snow, b. 13 Feb., 1881, in Brigham City, Utah. d. 14 Feb., 1881, in Brigham City, Utah. Lucius, b. 10 April, 1882, in Brigham City, Utah. d. 5 March, 1883. in Brigham City, Utah. LORENZO SNOW m. ELEANOR, dr. of Christian and Susan Pauling Houtz, b. 14 Aug., 1831, in Pennsylvania. Their chil. Amanda Eleanor, b. 19 April, 1850, in Salt Lake City. d. 21 Oct., 1850, in Salt Lake City. Ida, b. 2 Jan., 1854, in Salt Lake City. Eugenia, b. 5 July, 1856, in Brigham City. Alphonso Houtz, b. 13 Oct., 1858, in Salt Lake City. Susan Imogene, b. 4 May, 1861, in Brigham City. d. 16 Oct., 1864, in Brigham City. Roxcy Lana, b. 22 Oct., 1863, in Brigham City. Hortensia, b. 17 July, 1867, in Brigham City. Chauncey Edgar, b. 8 July, 1870, in Brigham City. IDA SNOW m. GEORGE FRANCIS, son of George D. and Ellen P. Gibbs, b. 23 Nov., 1846, in Haverford, Pembroke Co., South Wales. Their chil. Georgie Winnetta, b. 14 Aug., 1877, d. 30 April, 1878, in Brigham City. George Snow, b. 14 March, 1879, Eleanor Snow, b. 4 May, 1881, in Salt Lake City. d. 28 July, 1881, in Salt Lake City. Ralston, b. 7 June, 1883, in Salt Lake City EUGENIA SNOW m. LEONIDAS THOMAS, son of Eli Harvey and Susannah Neff Peirce, b. Their chil. Leonidas Eustace Baudine, b. 11 Oct., 1877, in Brigham City. d. 8 May, 1879, in Brigham City. Eugene Laran, b. 29 Oct., 1879, in Brigham City. Eugenia, b. 28 April, 1882, in Brigham City. LORENZO SNOW m. CAROLINE HORTON, b. 25 Dec., 1828, in England, d. Feb., 1857, in Brigham City. Their chil. Twins, Clarissa Caroline, b. 19 July, 1854, in Salt Lake City. Franklin, b. 3 Feb., 1857, in Brigham City. Sarah Augusta, b. 3 Feb., 1857, in Brigham City. d. 17 Feb., 1857, in Brigham City. CLARISSA CAROLINE m. JOHN ARCHIBALD, son of Charles A. and Mary Haig McAllister, b. 22 Aug., 1851, in Newcastle-on-Tyne, Northumberland, England. Their chil. John Archibald, Jr., b. 10 April, 1872, Brigham City, Box Elder Co., Utah. Lorenzo Charles, b. 3 March, 1874, in Logan, Cache Co., Utah. Roy Snow, b. 5 Sept., 1876, in Logan, Cache Co., Utah. William Lucius, b. 19 Sept., 1878, in Logan, Cache Co., Utah. Mary Jean, b. 15 Nov., 1880, in Logan, Cache Co., Utah. Frank Snow, b. 21 March, 1883, in Logan, Cache Co., Utah. LORENZO SNOW m. MARY ELIZABETH, dr. of Jacob and Lydia M. Houtz, b. 19 May, 1840, in Penn's Town, Union Co. Pa. Their chil. Lydia May, b. 21 Jan., 1860, in Salt Lake City. Jacob E. Fitzroy, b. 31 Oct., 1862, in Salt Lake City. d. 2 Dec., 1862, in Salt Lake City. Virginia M. Marian, b. 30 Jan., 1864, in Salt Lake City. Mansfield Lorenzo, b. 8 Sept., 1866, in Salt Lake City. Mortimer Joseph, b. 19 Nov., 1868, in Brigham City. Flora Bell Birdie, b. 19 July, 1871, in Brigham City. LYDIA MAY SNOW m. ELI HARVEY, s. of Eli Harvey and Susannah Neff Peirce, b. 27 Dec., 1852, in Brigham City. Their chil. Pearl Snow, b. 17 July, 1883, in Brigham City. LORENZO SNOW m. PHEBE AMELIA, dr. of President Wilford and Phebe Carter Woodruff, b. 4 March, 1842, in Nauvoo, Hancock Co., Ill. Their chil. Mary Amanda, b. 4 Sept., 1860, in Salt Lake City. d. 6 Sept., 1860, in Salt Lake City. Leslie Woodruff, b. 6 Feb., 1862, in Salt Lake City. Orion, b. 6 Sept., 1866, in Salt Lake City. Milton, b. 7 Feb., 1869, in Brigham City. Phebe Augusta Florence, b. 7 Aug., 1870, in Brigham City. LORENZO SNOW m. MINNIE, dr. of J. P. and Sarah Clawson Jensen, of Denmark and Germany, b. 10 Oct., 1855, in Brigham City, Utah. Their chil. Clarence Leroi, b. 26 Aug., 1876, Brigham City, Utah. Minnie Mabel, b. 23 May, 1879, Brigham City, Utah. Cora Jeane, b. 16 Feb., 1883, Brigham City, Utah. d. 11 Aug., 1883, Brigham City, Utah. _Children by First Husband_. MARY ADALINE, dr. of Dan and Percy Amanda Pettibone Goddard, m. GEORGE WASHINGTON HENDRICKSON, 6 March, 1834. b. 8 March, 1812. Their chil. Hiram Ackley, b. 15 Dec., 1834, in Akron, Summit Co., Ohio. Orville Daniel, b. 4 Nov., 1836, in McDonough Co., Ohio. Jacob Wayne, b. 15 Dec., 1839, in Coles Co., Ohio. HYRUM ACKLEY HENDRICKSON m. ELIZABETH, dr. of Christian and Catherine Clapper, b. 4 Sept., 1837, in Ray Co., Mo. Their chil. Elizabeth Adaline, b. 30 May, 1857, in Brigham City, Utah. Hyrum Marcellus, b. 23 Aug., 1859, in Brigham City, Utah. Horace Byron, b. 12 Sept., 1861, in Brigham City, Utah. d. 2 Sept., 1878, in Brigham City, Utah. Catherine Rosetta, b. 16 Jan., 1869, in Brigham City, Utah. ELIZABETH ADALINE HENDRICKSON m. MANUS JOHNSON, Their chil. Vivian Oretta, b. 21 Dec., 1876, in Parowan, Iron Co. Lawrence M. Ackley, b. 12 Dec., 1878, in Parowan, Iron Co. Irving Percy, b. 10 June, 1881, in Parowan, Iron Co. ORVILLE DANIEL HENDRICKSON m. EMMA SMITH BOLTON, b. 1 Jan., 1842, in New York. Their chil. Orville Bolton, b. 7 May, 1862, in Mill Creek Ward, S. L. Co. Mary Emma, b. 10 Jan., 1864, in Brigham City. George Edwin, b. 22 June, 1866, in Brigham City. Albert Edgar, b. 3 May, 1868, in Brigham City. Charlotte, b. 23 July, 1870, in Mill Creek Ward, S. L. Co. d. 23 July, 1870, aged ten hours. Charles Lewis, b. 27 Oct., 1871, in Mill Creek Ward, S. L. Co. Vivian, b. 12 May, 1874, in Mill Creek Ward, S. L. Co. Genevia, b. 8 Sept., 1876, in Mill Creek Ward, S. L. Co. Imogene, b. 23 Nov., 1878, in Mill Creek Ward, S. L. Co. Leonidas, b. 22 Aug., 1880, in Mill Creek Ward, S. L. Co. Lilian, b. 3 Jan., 1884. in Mill Creek Ward, S. L. Co. JACOB WAYNE HENDRICKSON m. ABBY BRANDON. Their chil. Jacob Wayne, b. 7 Aug., 1868, in Brigham City. d. 13 March, 1869, in Brigham City. Isola Isadore, b. 12 March, 1870, in Brigham City. d. JACOB WAYNE HENDRICKSON m. SARAH JOSEPHINE RITTER, b. 30 Dec., 1849, in Salt Lake City. Their chil. Mary Adaline, b. 23 July, 1878. SUPPLEMENT TO BIOGRAPHY AND AUTOBIOGRAPHY. On the 26th of October, 1872, my brother Lorenzo left home on a tour to Palestine. A short time previous to this, President Brigham Young suggested to his first counselor, President G. A. Smith, to select a company for that purpose, and to go to Jerusalem; the object of which the following epistle briefly explains: Salt Lake City, Utah Territory, 15th October, 1872. _President George A. Smith_: Dear Sir.--As you are about to start on an extensive tour through Europe and Asia Minor, where you will doubtless be brought in contact with men of position and influence in society, we desire that you observe closely what openings now exist, or where they may be effected, for the introduction of the Gospel into the various countries you shall visit. When you get to the land of Palestine, we wish you to dedicate and consecrate that land to the Lord, that it may be blessed with fruitfulness, preparatory to the return of the Jews, in fulfilment of prophecy and the accomplishment of the purposes of our heavenly Father. We pray that you may be preserved to travel in peace and safety, that you may be abundantly blessed with words of wisdom and free utterance in all your conversations pertaining to the holy Gospel, dispelling prejudice and sowing seeds of righteousness among the people. (Signed) Brigham Young, Daniel H. Wells. When on this interesting tour Lorenzo wrote a series of descriptive letters which were forwarded from time to time and published in the _Deseret News_, in Salt Lake City. After our return, we compiled his letters, with those of other members of the party, and had them published in a neat volume of nearly four hundred pages, entitled "Correspondence Of Palestine Tourists." We think his biography and autobiography would be incomplete were this mission of my brother entirely ignored; but to avoid breaking the thread of our preceding narrative by inserting this correspondence in chronological order, we have decided on the alternative of a supplement; and, having already enlarged this volume beyond our original design, we shall omit a portion of his communications. When on our return from Palestine we reached Vienna in time to witness the grand opening of the "world's fair" of 1873. Before leaving that city, my brother was informed, through the press, of his appointment at the general conference as one of seven counselors to President Brigham Young, which position he held until the death of the President. LETTER I. National Monument.--Its construction.--One hundred and eighty marble statues.--Lofty spire set with thousands of gems.--Embossed globe.--Statue of Prince Albert.--Tower of London.--Queen Elizabeth's Armory.--Torture rooms.--Ann Boleyn.--Earl of Essex.--Lady Jane Grey.--Executioner's axe.--Instruments of torture. London, England, November 28TH, 1872. _Editor Deseret News_: Through the blessings of a kind Providence, we have safely crossed the Atlantic, and are now in London. We have visited the Prince Consort National Monument. It is situated in Kensington Gardens, in the central part of the metropolis. It is designed to perpetuate the name of Prince Albert, also to show the high estimation in which he was held by the British nation, likewise, to represent allegorically, by sculpture and Mosaic pictures, the arts and sciences which he fostered, and to point to some of his important undertakings, the great National Exhibition being the foremost. For grandeur of design and excellency and beauty of workmanship, I believe it excels every other structure of a commemorative character in any part of the world. In approaching it, I was struck with astonishment by its beauty and magnificence. A vast column, covered from base to pinnacle with beautiful sculptures, rich carvings, embossed and Mosaic work of the most elegant description, beautiful foliage of beaten metal, fine enameling, the whole being set out in artistical order with twelve thousand gems sparkling like stars in the firmament. This monument, including the foundation, rises one hundred and eighty feet above the surrounding ground, terminating in a large ball, embossed, supporting a magnificent cross. It commences with a mass of concrete sixty feet square, seventeen feet thick, overlaid with two courses of thick stone; upon this is erected a substructure of massive brick work, upon which the great column is based. The base of this column, or "podium," as it is termed, is about twelve feet high, surrounded by one hundred and eighty marble statues about six feet in height, representing men of all ages, distinguished in the arts and sciences. This podium, built of massive blocks of granite, forms the foundation for the "shrine" or tabernacle, a vast canopy about fifty feet high, richly ornamented, beneath which, upon a lofty pedestal, will be placed the colossal statue of the prince. This tabernacle is supported by four clusters of pillars of finely polished granite of various colors. Several of these pillars are two feet in diameter, held together, in part, by an ornamental band of bronze, set with polished "gem-like stones;" and in part are cemented by a dove-tail groove to the central core, around which they cluster. The tabernacle is terminated by four gables, ornamented with Mosaic pictures and decorated with carvings and enamel work and polished gem-like stones, some of them nearly four inches in diameter. Upon this tabernacle is reared a lofty spire of cast iron work, ornamented in the most magnificent style and set with thousands of gems. Out from this tabernacle, near its angles, arise four small structures built in imitation, in many respects, of the principal one, being enriched and highly ornamented from base to pinnacle. This column, or spire, the same as the tabernacle which forms its base, is surrounded with statues at successive heights, standing in its ornamented niches, and at their angles. Four of these figures, standing in niches above the base of the spire, are eight and a half feet high, the four at the angles are seven and a half in height; far above them the spire is flanked by statues, six and a half feet high, representing angels; and still higher, other figures six feet in height, with a like representation. These sixteen statues are all of copper. This lofty spire is crowned with a magnificent globe, beautifully embossed, supporting a great cross highly ornamented. A vast pyramid of granite steps surrounds this monument. The total length of these steps is equal to two miles and a half, and the number of steps is eighteen hundred and three. Several of the blocks of granite in the base of the column and in the pillars weigh fifteen tons each; the working of each of these stones occupied twelve men sixteen weeks. The iron girders which bear the spire weigh twenty-three tons, and the weight resting upon them is two hundred and ten tons. The spire is made of iron, built up in stages, and bolted together; the girders are of wrought iron. The gems and inlays are formed of vitreous enamel, spar, agates and onyxes, more than twelve thousand in number; two hundred of these are _real_ onyxes, many of them nearly four inches in diameter. The general features of the design are thus delineated: The prince is to be represented by a colossal statue seated upon a lofty pedestal beneath this magnificent canopy; around and above him are gathered in series and in groups the most beautiful works of man, illustrating the arts and sciences which he promoted, and the subjects to which he devoted his attention. Upon four large pedestals, composed of blocks of granite, at the outer angle of the steps, the four quarters of the globe are represented by groups of marble statues. Upon the pedestal forming the angles of the podium, or base of the tabernacle, are groups of marble statues, illustrative of agriculture, manufactures, commerce and engineering. Again, still above, on pedestals of polished granite, are statues in bronze, representing astronomy, chemistry, geology and geometry. Above these is another set or order of bronze statues representing rhetoric, medicine, philosophy and physiology. The four sides of the podium contain one hundred and eighty marble statues, representing eminent artists in printing, sculpture, architecture, music and poetry. From the base to the roof of this tabernacle, the whole range of arts and sciences is illustrated. The column above is devoted to illustrating virtue and religion. The four statues in the niches of the spire point to the Christian virtues--Faith, Hope. Charity and Humility. The four figures at the angles represent the moral virtues--Fortitude, Prudence, Justice and Temperance. The four angels above them are in attitudes signifying resignation of worldly honors, while those above, surrounding the base of the cross, are in attitudes as if desiring celestial happiness. Here I will close my sketch of this curious and wonderful specimen of intellectual and physical effort, so happily and beautifully displayed in this magnificent monumental structure. Yesterday we visited the houses of Parliament, Westminster Abbey, Westminster Bridge--thence, per underground railway, to Charing Cross and Trafalgar Square. If one wishes to indulge in melancholy or the sympathetic, he should visit the "Tower of London," and devote an hour or two in examining its mouldering records and crumbling inscriptions, pointing to heart-rending scenes enacted in past ages within its dark and gloomy walls. In company with others of our tourists, I visited this place, although not for the purpose above mentioned. It is a sombre mass, consisting principally of antique walls, gates, portcullis, bastions, moat and twelve towers. None of the excellency, beauty, splendor and grandeur is exhibited in these structures as is seen in Prince Albert's monument. Simplicity and solidity are characteristics of its architecture; I was impressed with no other, with the exception of oppressive gloominess. About thirteen acres are enclosed by the moat surrounding the Tower, and a double line of walls and bulwarks encircles inside the moat, with a street running between, except on the south. The White Tower, or citadel, the most important edifice, occupies the central part of these premises. It is one hundred and sixteen feet by ninety-six, and ninety-two in height, with walls fifteen feet in thickness. It was built in the latter part of the eleventh century, nearly eight hundred years ago, and is a specimen of Norman architecture. It is divided from base to summit into various compartments by walls seven feet in thickness. The smallest apartment is now occupied by what is termed Queen Elizabeth's Armory. On one side of this room, formed in the wall, is a cell eight feet high by ten, without light except at its entrance--formerly the prison of Sir Walter Raleigh, Ralstone, Fane and Culpepper. Above this apartment is St. John's Chapel, another specimen of Norman architecture. A chaplain was formally engaged to perform service here for about twelve dollars per annum. The most spacious room on the upper floor, in former ages, was used by the kings as a council room, where their courts were held. It is said to have been here that, when the council was assembled, the Duke of Gloucester demanded Lord Hastings' immediate execution. This chamber and the banqueting room are used at the present time as depositories for small arms. Great artistic skill is displayed in the arrangement of some of these arms and their implements, in form of floors, aquatic plants appearing in streams of water, luminous stars, and the sun rising in splendor. We were conducted to the Horse Armory, which is nearly one hundred and fifty feet in length by thirty-four in breadth, filled with objects of curiosity and historical interest. There were equestrian figures, others on foot, dressed in armor of different periods embracing over two and a half centuries. It is curious to trace the development of the idea relating to armor and weapons, as exhibited in the multitude of those specimens. The conception in its perfect development, in regard to armor, was strikingly illustrated by a full suit on a life-sized effigy of Henry VIII, mounted on a horse. The suit of armor was made of plated metal, artistically arranged in sections overlapping one another, and turning upon pivots, so as to afford the body, head, neck and limbs free motion, without exposing any portion. It is ponderous, weighing, as nearly as I recollect, about one hundred and twenty pounds. This armor is elaborately worked--inlaid with gold and very beautiful. We were shown a rough suit he wore at the age of eighteen, which weighed ninety-two pounds. The first specimens of armor manifested the idea as rather confused: leather cut in pieces in the form of fish scales and sewed on cloth or deer skins. The next stage of development appears in a specimen made of small rings of steel sewed on to the same material. Again, in the beginning of the thirteenth century, a higher point of development was reached--armor was constructed of vast quantities of small rings intersecting one with another, so as to form a connected garment. After this, another improvement was introduced--mixed chain and plate being worn on the arms and legs. And thus invention progressed to its full development as represented at the period of Henry VIII. We saw various specimens of weapons invented at different periods, commencing with the cross-bow, the spear and battle axe, exhibiting step by step successive improvements represented in the matchlock, improved matchlock, flintlock, improved flintlock, percussionlock, improved percussion, double-barreled gun, improved double-barrel, revolving cylinder, cylinder improved, until we have reached the most perfect weapon now known. The twelve towers of this fortress were erected, principally, in the early part of the thirteenth century; some of them, however, were built about the close of the eleventh. The strange scenes enacted in past ages, beneath these frowning battlements, form a dark and bloody page in English history. Observing the multitude of objects bearing distinct marks of those terrible events, my mind was almost overpowered with sad and gloomy reflections. In these dark and loathsome dungeons, kings and queens, after having been divested of their crowns and robes of royalty, were forced to make their ignominious abode. These walls bear traces of having echoed the sighs and groans of illustrious men while gasping for life beneath the bloody instruments of horrid torture, also of princes and nobles having been thrust into these dungeons and ended their lives by means shrouded in mystery! Tradition speaks of secret passages, of torture rooms and hidden recesses within and underneath these walls where I stood. Many eminent personages left inscriptions upon their prison walls, which yet remain--sad mementoes of themselves and their sufferings. Queen Ann, having enjoyed a few years of pomp and splendor, basking in the smiles of Henry VIII, was forced to exchange queenly habiliments for the prison costume, in which she passed from this loathsome captivity to the executioner's block. Queen Elizabeth's favorite, the Earl of Essex, the pride of the English court, was immured within one of these towers previous to being beheaded upon the scaffold. The beautiful, amiable and accomplished Lady Jane Grey was incarcerated here. "Jane," engraved by Lord Dudley, her unfortunate husband, on the stone walls of his prison, which I saw, reminded me forcibly of the melancholy circumstance. Two princes, sons of Edward IV, while suffering captivity in what is termed "the bloody tower," were secretly murdered, and afterwards their bodies found mouldering beneath its walls. We were shown the executioner's axe, the heading block, thumbscrews, iron collars and other horrid instruments for human torture. We were conducted to a small enclosure, surrounded with iron palings, where many illustrious men and women of distinction and royalty had been privately executed. Lorenzo Snow. LETTER II. At Haarlem.--Two thousand people executed.--Wonderful organ.--A Dutch wedding.--Amsterdam.--A city on piles.--Formidable army of worms.--One hundred islands and two hundred and eighty bridges.--Palace on piles.--Diamond cutting.--Charitable institutions.--Antwerp.--Notre Dame.--Masterpiece of Rubens.--Royal Palace.--Brussels.--St. Nicholas.--Singular marriage.--Royal Theatre.--National Palace. Antwerp, Belgium, December 7th, 1872. _Editor Deseret News_: We arrived at Haarlem _en route_ to Amsterdam, on Wednesday, the fourth of December. It is a town of considerable importance, containing thirty thousand inhabitants--in former periods the residence of the Counts of Holland. In the latter part of the sixteenth century, during the Spanish war, the citizens of Haarlem, after suffering seven months' siege, in which they endured the severest hardships, were forced to capitulate. Ten thousand people on that occasion perished by famine or lost their lives in the terrible encounters of those bloody struggles. The commandant and the Protestant clergy, together with two thousand townspeople, were barbarously executed, after having surrendered. Frederick of Toledo, son of the Duke of Alva, commanded the besiegers, and had given solemn assurances of life and honorable treatment. We saw traces of a striking character still remaining as sad mementoes of the atrocious deeds. St. Bavon, erected about three hundred and seventy years ago, is the principal church in Haarlem. This is a magnificent structure, four hundred and twenty-five feet in length; its nave is supported by twenty-eight massive columns, eighteen feet in circumference. This church is renowned for its famous organ, which, for a long time, has been considered the largest and most powerful in the world. It has four key boards, sixty-four stops, five thousand metal and two thousand wooden pipes; the largest of these pipes is thirty-two feet long, and fifteen inches in diameter. It is very beautiful--adorned with marble statuary, life size, and in attractive attitudes, representing personages playing on instruments of various descriptions. We employed the organist and three or four blowers to exhibit its merits. Imitations of different tones of the pianoforte, the trumpet, whistle, battle call, sacred music, closing with a tremendous thunder storm, all were executed with admirable accuracy, fully satisfying us as to its wonderful capabilities. We saw a cannon ball, which was nearly buried in the wall, having been thrown through an opposite window from a Spanish gun during the siege above mentioned. While exploring this church for objects of curiosity, we were interrupted by the approach of a wedding party, which afforded some diversion, especially to our young tourists, who had never witnessed a Dutch wedding. The bride and groom were accompanied by a grave clerical gentleman, to whom we bowed with becoming reverence, and with smiles of our hearty approval to the happy groom and blushing bride. As we discovered nothing in the ceremonies surprisingly characteristic, I omit description. In front of this church is a bronze statue of Koster, formerly a citizen of Haarlem, representing him as the inventor of the art of printing. Having spent two hours in that interesting town, we took cars for Amsterdam, where we arrived about half-past 3 p.m. Amsterdam is the great commercial city of Holland, numbering two hundred and seventy-five thousand inhabitants, of whom fifty-seven thousand are Roman Catholics, and twenty-eight thousand Jews. It is built over a salt marsh, upon piles driven from forty to fifty feet into the ground. We were informed that one house only, in this city, stands on any other foundation. These people apparently feel as secure upon these wooden posts as if founded on solid ground, although at one period this faith in their safety was fearfully shaken. While busied in making canals and windmills--smoking their pipes, unsuspicious of danger, the enemy in vast numbers had succeeded in securing a lodgment beneath the city and commenced mining and sapping the entire substructure--penetrating and cutting into the very heart of these underpinnings. These fearful invaders were _wood worms_! They were honeycombing the wooden piles with alarming rapidity, threatening to tumble all Amsterdam into the great salt marsh. The whole city was in consternation. Every Dutchman's ingenuity and military tactics were called into requisition to devise measures to rout the enemy. Some of the crusaders were captured while working the trenches, and submitted to the inspection of zoologists, in hopes of discovering some vulnerable point susceptible of attack, but all to no purpose--still they were mining and sapping, boring and eating, and, by millions, doubling and quadrupling. At last, however, these belligerents ended their hostilities after the same fashion as Bonaparte's army in Russia--the Holland winter finished them, It appears that these insects had been imported by some vessel from a warm climate--the colder regions of the north compelling them to succumb and leave the honest Dutchman to smoke his meerschaum in peace and security. Living specimens of these insects are preserved in the Cabinet of Zoologists in Amsterdam, where they may be seen by the tourist. The expense of these foundations for building frequently exceeds that of their superstructures. The neglect of proper attention to this matter is liable to result in disaster. An extensive warehouse, containing three thousand five hundred tons of grain, was precipitated into the marsh, in consequence of the inefficiency of the foundation. The city is about nine miles in circumference--intersected by numerous canals, dividing it into nearly one hundred islands, which circumstance, in connection with other resemblances, has given it the title of the "Venice of the North." Many of these canals are very broad--flanked with avenues of tall elms, presenting a handsome and picturesque appearance, comparing favorably with the finest streets in any city we have visited. Two hundred and eighty bridges form the crossings of these canals. A reservoir about thirteen miles distant supplies the inhabitants with drinking water, which is conveyed in pipes. We visited the Museum, which contains many valuable paintings, chiefly the works of the old Dutch school. The finest edifice in Amsterdam is the "King's Palace," which rests on a foundation of thirteen thousand six hundred and fifty-nine piles; its length is two hundred and eighty-two feet--two hundred and thirty-five in width, and one hundred and sixteen feet high. Its tower is sixty-six feet high, containing a splendid set of chimes. The interior of the palace is grand and beautiful--its principal apartments, through which we passed, are constructed of white marble, and many sumptuously decorated. The "Council Chamber" is one hundred and twenty feet long by sixty broad over the entrance, and opposite to it we noticed flags and trophies wrested from the Spaniards and other enemies. We also visited the Navy Yard, and were conducted through the different departments of shipbuilding. Steamers, monitors and ironclads were in course of erection. We were amused in viewing the operation of their ponderous and complicated machinery. By a downward stroke chunks over three inches in diameter were punched out of cold iron plate above an inch in thickness. Ponderous iron pillars were pared, polished and grooved, blocks of iron eight inches thick were turned and twisted into every desirable shape. It seemed impossible that any projectile could be forced through an eight inch block of iron; we were, however, shown one of this description which had been perforated by a cannon ball after having passed through a covering of oak at least one foot in thickness. The most remarkable trade in this city is that of diamond cutting, which is done almost exclusively by Jews. The stones are cut or sawed through by means of wires covered with diamond dust and polished by being pressed by the workmen against a rapidly revolving iron disk, moistened with a mixture of oil and diamond dust. The last material has proved to be indispensable in this work, as no other substance will make impressions on the diamond. Amsterdam is celebrated for its numerous charitable institutions. It has upwards of forty designed for the benefit of the sick, aged and indigent, lunatics, foundlings and widows, all being supported by voluntary contributions. Upwards of twenty thousand poor are sustained at the expense of private individuals. We saw a number of establishments for the poor, which appeared more like palaces for the rich than dwellings for the destitute. This city, as well as many others in Holland, is famous in its liberal arrangements for educating the poorer classes. The "Society for Public Welfare," founded in 1784, by a Baptist minister, is an admirable institution, having for its object the education and moral culture of the lower classes, and extending its operations throughout the kingdom of Holland. It comprises fourteen thousand members, who subscribe two dollars annually. It educates teachers, publishes schoolbooks, establishes Sunday schools, reading rooms and libraries, publishes works of literature, bestows rewards, and confers public distinctions on persons who have made themselves conspicuous by their generosity and philanthropic conduct. Paris, France, December 12TH, 1872. We arrived in the city of Antwerp, Belgium, seventh of December. It is one of the finest cities in the kingdom, embracing a population of one hundred and thirty-three thousand. It is the principal seaport of the country, carrying on an extensive traffic with Great Britain and Germany. Among other objects of interest, we examined the celebrated cathedral, Notre Dame, three hundred and ninety feet in length and two hundred and sixteen feet in width, the most magnificent Gothic structure in Belgium. It was commenced in the middle of the thirteenth century, and completed one hundred years after. It is the only church in Europe that has six aisles. Its skilfully executed and elaborate carvings, numerous paintings by celebrated artists, Mosaic work of the finest description, marble statues of exquisite workmanship, gorgeous gildings, and decorations of the most costly character, altogether form a scene of great beauty and magnificence. The tower is four hundred and two feet in height and is ascended by six hundred and twenty-two steps. It affords a splendid view of the city and surrounding country. Its chimes are among the most complete in Belgium, consisting of ninety-nine bells, the smallest of which is but fifteen inches in diameter, the largest weighs eight tons. We also visited the Museum, containing a collection of five hundred and sixty pictures, possessing great merit, the productions of celebrated masters. One of these by Rubens, which I consider the most perfect, particularly attracted my attention. It represents Christ crucified between two thieves; Longinus, the Roman officer, mounted on a grey horse, is piercing the Savior's side with a lance; the penitent thief, a grey-haired man, is invoking the Savior for the last time. In the foreground stands the Virgin Mother, whom Mary, the wife of Cleophas, in vain endeavors to console. Farther back, St. John leans against the cross of the impenitent thief, weeping; Mary Magdalene on her knees, at the foot of the cross, implores Longinus to spare the sacred body of her Master. The whole is drawn with almost startling accuracy; indeed, I never saw a life scene on canvas so strikingly illustrated. The writhing agony of the impenitent malefactor, whose legs have just been broken by a Roman soldier, while on the contrary, the composed expression of the other, though worn by suffering--all depicted with such marvelous exactness, impressed me for the moment with a feeling that I was witnessing the reality of this shocking scene. Antwerp justly boasts of many public edifices of great beauty and magnificence. The royal palace, erected over one hundred years ago in fantastic pompadour style, drew our attention, though perhaps failed to excite our admiration. This city has a splendid theatre, its interior handsomely decorated with paintings, and busts in marble and bronze of eminent composers and dramatists, among whom are Shakespeare, Moliere, Euripides and Mozart. The Zoological Garden contains a fine collection of animals, which, with its garden and beautiful park, is considered one of the best in Europe. We left Antwerp the following afternoon and arrived at Brussels in the evening. Brussels is the capital of Belgium, the residence of the royal family, and contains a population of one hundred and seventy thousand, only six thousand of whom are Protestants. This city has many points of resemblance to Paris, the capital of France, so much so that it is frequently called "Paris in miniature." The majority of the citizens speak the French language; the Flemish is chiefly spoken by the lower classes. As usual on entering Catholic cities, we paid our respects to its celebrated cathedrals, of which St. Nicholas is the most prominent. It is of Gothic structure, and presents an imposing appearance. Its interior embraces characteristics similar to other Catholic churches--images, elaborate carvings, fine marble statuary, sumptuous gildings, magnificent decorations, together with paintings in almost endless variety. Some have rather singular representations, such, for instance, as the "Expulsion from Paradise," done in carved wood, with great skill and at vast labor and expense. Among the beautiful foliage are seen all kinds of animals--a bear, dog, cat, eagle, vulture, peacock, owl, dove, squirrel, and lastly, an ape eating an apple. These are surmounted by the Virgin with the Child, who crushes the head of the serpent with the cross. In one of these churches, an old lady was holding a stock of wax candles, some of which she insisted on our purchasing, that we might burn them for the benefit of our dead friends. In another we saw a gentleman of respectable appearance doing penance in a prostrate position upon the floor of the church, before the cross and image of the Savior, kissing the stone pavement with great fervor, and wetting it with tears. I imagined he might have committed in secret some great crime; I may have failed to do him justice. In one of these cathedrals we witnessed a Catholic wedding, which was quite amusing--the bride and groom were kneeling before the altar, a priest with sacerdotal robes, with open Bible, wax tapers, and three silver goblets of wine, was performing the marriage ceremony, reading a sentence or two, repeatedly kissing the cross and quaffing the wine, waving his hands and pronouncing Latin, while in the background a little boy in a white gown, walking to and fro, swinging slowly, then rapidly, a small censer with smoking incense, accompanied with an occasional jingle of a bell. In the evening we attended the Royal Operatic Theatre, the most noted in Brussels, and the finest and most richly finished and artistically decorated I ever visited. The parquette was furnished with cushioned chairs, elegantly made, and sufficient room to pass without annoyance. Its sixtiered gallery, with elaborate carvings and splendid gildings, presented a grand appearance. I think the performances could not be surpassed. We visited the National Palace, where the sessions of the Senate and Representatives are held, and were conducted through the various apartments. The Senate Hall is embellished with fifteen portraits of celebrated Belgians. These two halls had the appearance of comfort and convenience, rather than display. The Hotel de Ville, the city hall, the most remarkable edifice in Brussels, has a graceful tower of three hundred and eighty-six feet in height; on the summit of its spire is a figure in bronze of Michael, the Archangel, eighteen feet high. A portion of this hall is occupied by the city council of Brussels, comprising thirty-one members. We noticed some magnificent tapestry four hundred years old, and a basin with the keys of the city made of beaten gold and silver two hundred years ago. In front of this hall stands a magnificent monument of Counts Egmont and Horn, who were unjustly executed by the notorious Duke of Alva, June 5th, 1568. A portion of this colossal structure contains figures in bronze representing the two counts on their way to execution. In the Hotel de Ville, we ascended by a winding staircase to the summit of its lofty tower, where we enjoyed a magnificent view of Brussels and its environs. Also, from this lofty height may be seen in the distance the "Lion Monument," a vast mound upon the battlefield of Waterloo, erected in commemoration of the great victory won by the allied powers under the Duke of Wellington. We visited that memorable locality about ten miles distant from Brussels, spending several hours walking over the fields, still bearing traces of those bloody struggles, examining many points and localities of intense interest; but I will defer this subject for the present. We left Brussels, Wednesday, December 11, and arrived in Paris the same evening. Lorenzo Snow. LETTER III. Paris.--Visit to Versailles.--Bois de Boulogne.--St. Cloud.--Attend the National Assembly.--French glory.--Interview with the President of the French Republic.--Paris _Register_ speaks of the Party. Paris, France, December 18th, 1872. _Editor Deseret News_: We are pleasantly situated at the "Hotel de Petersbourg," in the beautiful city of Paris, the capital of lovely, sunny France. Too much cannot be said of the beauty and magnificence of this wonderful city. I will not attempt, at present, to describe all that we have seen of its beauty and grandeur. I have just returned from promenading some of its principal streets, viewing it in its evening splendor, lit up with thirty-two thousand gas burners. Yesterday we visited Versailles, some twelve miles from Paris. We passed through the forest of Boulogne, admiring the delightful picturesque scenery bordering on the river Seine, passing through a variegated country until we reached St. Cloud, where we alighted from our carriages and walked over the ground where the Prussians planted their artillery to bombard the city of Paris, and where many thousands were slain during the late bloody contest. Every building, except the Cathedral, had been demolished; this was preserved by a body of Prussians, who had been stationed there through the reverential feeling, perhaps, of the Prussian Emperor. At Versailles we enjoyed magnificent views, comprising objects of almost infinite variety. To me, however, our visit to the National Assembly, then in session, was the most interesting, with the exception of our interview with Monsieur Thiers, the president of the French republic, which I will describe presently. The National Assembly comprises seven hundred and fifty-eight deputies, elected by their respective districts in 1871, constituting only a provisional government. How long they may feel disposed to hold office, or the vacillating minds of the people to sustain them, the future will reveal. The political prospects of France are shrouded in fearful mystery--at any moment the most terrible scenes may burst upon the country. The National Assembly convenes in that portion of the palace formerly occupied as a theatre, when Versailles was reveling in regal pride and splendor. We owed the privilege of admission to the president of the Assembly, through the request of Monsieur Bartholemy St. Hilaire, private secretary to M. Thiers, to whom we had been introduced by Major Lorin. We were accorded seats appropriated to foreign diplomats and embassadors, an honor we appreciated and duly acknowledged. The grave, sedate, dignified, bald-headed appearance of this great body of French deputies was rather prepossessing. We spent about an hour in listening to their eloquent and animated speeches. I have alluded to Major Lorin--this gentleman distinguished himself as a French officer in the battles fought against Austria and Italy, also in many bloody conflicts between the French and Prussians. In the late war he commanded about three thousand men. On the establishment of peace, only forty-seven remained; the others were either killed or disabled. The Major was covered with French glory--scars and bruises. We had formed an acquaintance with this gentleman, and while visiting Versailles he proposed to present our cards to President Thiers and procure us an audience. We accepted the proposition and drove up to the palace of M. Thiers. In a few minutes the Major returned, accompanied by the president's private secretary, who politely stated that M. Thiers would be happy to receive President Smith and party at half-past 9 p. m. We repaired to the palace at the hour designated. M. Bartholemy St. Hilaire conducted us to the reception hall and introduced us to President Thiers. He was attended by a number of distinguished French gentlemen, principally his cabinet ministers, anxious and curious to witness the interview between the president of the French republic and the delegation from the Latter-day Saints in Utah _en route_ to Palestine. Mr. Thiers' personal appearance impressed us favorably--his dignified bearing, plain and unassuming manners, with a countenance glowing with benevolence and patriotism. He possesses the reputation of being a good English scholar, but I presume the vast crowd of business of late years has allowed him no time to practise the English language, therefore the conversation was carried on in French, Major Lorin acting as interpreter. After the introduction, President Smith acknowledged our appreciation of the honor accorded the party, in granting this interview--that we were from Utah, _en route_ to Palestine, to study the Bible in the land where its recorded events had chiefly transpired--that we sympathized with the president of the French republic in the great cause he is laboring to establish--a republic in France, and had sought this occasion of expressing our sentiments personally. Upon this being interpreted, President Thiers replied that he was gratified with such assurances from Americans, and pleased to meet this delegation from Utah, and that he was familiar with the history of our people. We replied that we had been twenty-five years laboring under every possible disadvantage to colonize that portion of our American desert, in order to make a destitute people great and prosperous; that in connection with other objects relating to our tour, we wished to gather information and statistics of the progress of older nations, that through their experience we might more successfully benefit and improve the people we represented. President Thiers replied that while we remained in France, he should take pleasure in rendering any assistance we might require in the promotion of this object. We acknowledged our appreciation of this courtesy, and thanked him for favors extended to American citizens since the establishment of the French republic. President Thiers replied that he hoped the peaceful relations now existing between the two governments would never be interrupted. The interview closed in the following words by President Smith: "President Thiers, God bless you." These words inspired M. Thiers with renewed interest; he requested the Major to give a literal translation of that expression. The honesty, simplicity and earnestness in which this sentiment was delivered by President Smith, not only excited pleasurable emotions in M. Thiers, but also were visible in the features of his ministers who were now crowding around. President Thiers cordially shook hands with each one of our party. We then repaired to our carriages and returned to Paris the same evening. Shortly after this interview, the circumstance of our reception was published in several of the French papers. Please accept my regards for yourself and family. Lorenzo Snow. From the Paris "American Register." "On Tuesday last, the Mormon party, now passing through Europe on their way to Palestine, visited Versailles and were received in the evening by M. Thiers. The Hon. George A. Smith, leader of the party, gave the president a curious and interesting account of Mormonism in the United States, and stated that the sect which he represents is already composed of about one hundred and twenty thousand members. Mr. Smith and his party started for Lyons on Thursday, and leave that city to-day for Marseilles, where, after remaining a couple of days, they will proceed to Nice. "Although the Mormon party at present in France disclaim any other motive than that of pleasure and instruction for their proposed visit to Palestine, it is asserted by some who profess to be well informed, that they are going there to explore the ground for the foundation of a new Jerusalem. We see nothing improbable in this assumption. The people who created a paradise in Salt Lake may well aim at founding an Eden in the land of Prophets. "The long interview which the Mormon Elders had with the French president, the other day, has, we are informed, seriously disquieted Madame Thiers. Surely at the president's advanced time of life there is no fear of his conversion to Mormon doctrines. As Thiers was born April 16, 1797, and, consequently, will be seventy-six years of age in April next, we sincerely sympathize with Madame in her alarm." LETTER IV. From Paris to Lyons.--Burgundy and its wines.--Famous towns.--Lyons and its silk industries.--Weaving portraits.--Ampitheatre eighteen hundred years old.--Olive plantations and vineyards.--At Venice.--Genoa.--Statue of Columbus.--The cathedral of St. Lorenzo.--Chain that bound John the Baptist.--Turin.--Milan.--Cathedral of our blessed Lady, the grandest religious edifice in the world.--Attend high mass.--Arrive in Venice, the City of Waters. Marseilles, France, December 23, 1872. _Editor Deseret News_: Our route from Paris to Lyons lies through a beautiful and interesting country, abounding in orchards and vineyards, many of the latter being very extensive. The district of Burgundy, so much celebrated for its excellent wines, embraces an area of two hundred and twenty-four thousand two hundred and twenty-three acres, all in vineyards. These vines are trained upon stakes three feet high, being more thickly set than is commonly practised elsewhere. Their yield differs according to the soil and quality of the vine, some yielding as high as one thousand gallons per acre. Immense quantities of these Burgundy wines are transported annually to foreign countries. They are highly prized by amateur consumers, being considered superior to most other wines in point of flavor and delicious quality. The price of the genuine Burgundy wines where they are manufactured will average about one dollar per gallon. We passed many towns famous in history for memorable battles fought in their vicinity, or stirring events which have occurred within their walls. Fontainbleau, about forty miles from Paris, is remarkable for the great battle fought in February, 1814, in which the allies were signally beaten by the French under Napoleon. We stopped but a short time at this place. We passed many elegant mansions, beautiful country seats, chateaux and towns--some of the latter very antique, embracing ancient castles and fortifications crumbling to pieces, or lying in ruins. We also passed many lovely vales, encircled in the distance by low ranges of picturesque hills covered with vineyards and olive orchards, the latter still clothed in rich green foliage. Among these romantic hills, here and there a beautiful villa appears, with its white chapel surmounted by a modest, graceful tower. We reached Lyons on the evening of the 19th, distant from Paris about three hundred miles. Lyons is the second city in France, with a population of about three hundred and twenty-five thousand. It is celebrated for its silk manufactures; in quality and variety they are considered superior to any others in the world. In the city and vicinity there are over thirty-one thousand silk looms. Immense numbers of laborers are employed in the business. We visited some of these establishments and were amused and interested in witnessing the skill and ingenuity manifested. Portraits, groups of people, and also landscapes, were woven in silk with as much accuracy in delineation of face and figure as when done by the most skilful artist with paint and brush. We purchased a few specimens of their weaving, including exquisitely beautiful handkerchiefs, portraits of eminent personages, George Washington, M. Thiers and other distinguished individuals. We showed the proprietor of the establishment a photograph of President Brigham Young, and on his proffering to weave the portrait, President Smith made arrangement to have a supply in readiness on our return from Palestine. We engaged carriages and drove through the principal streets, park and suburbs of the city. We saw remains of walls, fortifications and buildings constructed in past ages by the Romans, together with other objects of curiosity and historic interest. We had a splendid view of the hills of Savoy and also of Mont Blanc, one hundred miles distant, clothed in perpetual snows. We arrived in Marseilles, about two hundred miles distant from Lyons, in the evening, stopping at the Hotel du Louvre et de le Paix--a very fine establishment. This city contains three hundred thousand inhabitants, and is considered the finest seaport in France. Its harbor is formed by an inlet of the sea, extending into the heart of the city, covering an extent of seventy acres, and will accommodate one thousand two hundred vessels. We found numerous objects of interest and attraction. No finer streets can be found in any city of Europe--they are broad and many of them bordered with ornamental trees. The park is extensive and the public gardens and promenades are romantic and enchanting to lovers of cultivated nature. To fully enjoy the smiling sun and balmy air of beautiful Marseilles, and also to avail ourselves of an opportunity for gratifying curiosity and gaining information, we perambulated the city. The gardens and parks were ornamented with rich and costly shrubbery, grass plats tastefully encircled with flowers, gravel walks with beautiful borders, ornamental trees trimmed into varied forms, flowers exhaling sweet fragrance around grottos, fountains and cascades. On one side, at a short distance from the city, lies a vast landscape commencing with rising hills covered with terraces of equal width, planted with olive trees and vineyards, rising in regular gradation one above another, like rows of seats in an amphitheatre, beautiful country seats here and there dotting the summits of these hills, fronted with gardens and groves of orange and lemon tree, loaded with golden fruit. These ranges of hills, continuing one above another, roll away in the distance into lofty mountains, and still onward until their towering peaks are mantled in perpetual snow. Before us, stretching far off beneath the encircling horizon, in calm and sweet repose, slumber the blue waters of the Mediterranean, whose broad bosom is whitened with sails from every land and clime. We shall long remember our stroll through the parks and gardens of Marseilles, and along the sunny shore of the beautiful Mediterranean. Venice, Italy, January 4th, 1873. We left Marseilles by train, December 24th, continuing our route along the shores of the Mediterranean. Some portion of the country is rough and broken into hills and low mountains, generally covered with vineyards and olive orchards. The soil appears light, yet productive. Much labor has been required to bring this district to its present flourishing condition. A plan was adopted widely differing from that in Holland, which is a system of terracing, accomplished by removing the stones and rocks off the acclivities, and building them up into walls from three to eight feet in height, laterally, so as to form a level, varying in width from six feet and upward, according to the steepness of the hill to be terraced. Soil is gathered upon these levels, in which the vine, the olive, lemon and orange are planted. Mountains from base to summit, adorned by these terraces, like rows of seats rising in systematic order one above another, form a pleasant picture, frequently lovely and fascinating. We arrived at Nice in the evening. It is a beautiful city, romantically located among the hills bordering the sea. It forms a fashionable resort for people of wealth in quest of pleasure, and invalids in search of health. The environs afford many attractions in promenades, extensive views, luxuriant vegetation, gardens and sloping hills covered with vines, olives, aloes, cypress, palm, together with lemon and orange trees loaded with golden fruit. After spending two days pleasantly in Nice we left for Genoa, Italy, where we arrived on Friday, the 27th of December. We felt to award a tribute of respect to Genoa, as the birthplace of Christopher Columbus. One of these squares is ornamented with a fine monumental structure erected to his memory. Sunday morning we attended Catholic service in the Cathedral St. Lorenzo, the most celebrated church in the city. During the worship an officer in uniform waited upon us through the building, pointing out and explaining various objects of interest. He conducted us to a small chapel enclosed by an ornamental paling, and showed us the "indentical" chain with which John the Baptist was bound while in prison previous to being beheaded, and also his ashes enclosed in a silver urn. Any doubts we entertained of the genuineness of these articles we refrained from expressing. No woman is allowed to enter this chapel of St. John, except one day in the year, because one of her sex instigated the death of this saint. My sister, who happened to be the only lady of the party present, bore this interdiction with her characterestic grace and fortitude. Monday, 30th, we left for Turin. Some portions of this route were very attractive, in fact, I do not recollect ever having seen a landscape more lovely and enchanting. We arrived in Turin in the afternoon, and left the following morning for Milan, which we reached in the evening of the 31st of December. Milan contains two hundred and seventy thousand inhabitants. It is situated on the river Alono, in the centre of the great plain of Lombardy, and is one of the richest and most beautiful cities of Italy; the streets regular, broad and well paved, the dwellings elegantly built, and commodious. The city embraces capacious squares, promenades and gardens, tastefully laid out and ornamented with fountains and statuary. The Arcade is a splendid structure; we visited it in the evening when lit up with its immense number of gas burners. An English company commenced this structure with speculative views, but after having sunk (so we were informed) nearly one million of dollars, relinquished the project, after which it became government property. Milan is celebrated for its cathedral, built in honor of "Our Blessed Lady." Galeazo Visconti, Duke of Milan, owing to some cause which we failed to ascertain, made a solemn vow to build a rich and magnificent temple in honor of the Virgin Mary, and was joined in this undertaking by men of wealth and rank, with the intention of making it the most costly and beautiful ecclesiastical edifice in the world. For this purpose immense sums from time to time were contributed by distinguished individuals--single donations frequently reaching as high as from fifty to one hundred thousand dollars. Kings, popes, emperors and empresses bestowed their princely gifts; one Italian gentleman contributed thirty-five thousand gold ducats. The founder donated, together with other liberal gifts, marble at the quarry, sufficient to build the entire edifice. This temple has been nearly five hundred years in course of construction, and will probably require another century for its completion. In gazing with astonishment upon the forest of pinnacles and thousands of marble statues, together with millions of rich ornaments and endless works of carved marble, the great tower, with its lofty summit crowned with a colossal statue, one would fail to notice any deficiency or lack in its completion; yet millions are still required to carry out, in full, the magnificent design of the great artist who planned this astonishing specimen of Gothic architecture. Up to the present about one hundred and ten millions of dollars have been expended, independent of the marble donated at the quarry. The walls are eight feet in thickness, built of fine white marble from Mount Gandoglia. The floors are paved with marble--the roof is formed with marble blocks united by cement. The length of the cathedral is four hundred and ninety feet, its breadth two hundred and ninety-eight, and its height to the summit of the tower is four hundred feet. It is built in the form of a Latin cross, divided into five naves, supported by fifty-two pillars, each about seventy-two feet high, and twenty-four feet in circumference. The interior of the building is decorated with fret-work, carving, statuary and numerous paintings, the production of the most skilful artists of Europe. The exterior is covered with marble statuary, representing some of the most remarkable events in biblical history--Moses rescued from the Nile by Pharaoh's daughter, Joseph's temptation in the house of Potiphar, the angel driving out Adam and Eve from Eden, Daniel in the den of lions, God appearing to Moses in a burning bush, David holding the head of Goliath, Sampson suffocating the lions, and carrying on his shoulders the gates of Gaza. Fifty-two representations of this character adorn the front of this temple. Writers differ in their statements of the number of the statues which ornament this building. In a work published by a Mr. Prioli at Milan, the present number is estimated at seven thousand, and additions are constantly being made. The most celebrated artists in Europe have been employed, and are still engaged in embellishing this edifice. We ascended by a flight of five hundred and twelve steps to the platform of the great cupola, where we enjoyed a magnificent view of the city, and the immense plains of Lombardy, chequered with towns and villages, stretching far away till lost beneath the surrounding girdle of snow-capped mountains. From this lovely picture of nature, we turn to gaze on the countless objects of beauty and splendor, the productions of the highest efforts of human genius, which constitute the exterior decorations of this extraordinary temple. Before us stood a forest of towers--one hundred and thirty-six in number, each adorned with twenty-five marble figures, life size, and thousands of ornamental objects in white marble, imparting to the scene richness, beauty and grandeur. We descended to the interior of the building, where, among the numerous objects which attracted our attention, was a marble statue, life size, representing St. Bartholomew flayed alive carrying his skin upon his shoulders. The artist was eight years engaged in this work, which is much admired as a specimen of the extraordinary skill and anatomical knowledge of the sculptor. In his right hand the saint holds a figure representing the knife with which his skin was taken off. The veins, arteries and muscles, together with the whole surface of the body and limbs in a flayed condition, are delineated by the hand of the sculptor with marvelous exactness. We attended high mass in this church New Year's morning, the Archbishop of Milan presiding. But I must hasten to a close. On the morning of the 3d of January we left Milan and arrived here, in Venice, the city of waters, the following evening. Lorenzo Snow. LETTER V. Rome and its population.--The seven hills.--Excavations by the Government.--The Forum.--Antony and Julius Caesar.--Where Virginius stabbed his daughter.--Famous obelisks.--Temple of Venus.--The Tarpeian Rock.--St. Peter's.--Call on the American minister.--The Vatican.--Michael Angelo.--Paul III.--Appian Way.--Seneca.--Baths.--Footprints of the Savior.--Naples.--Mount Vesuvius. Rome, Italy, January 21st, 1873. _Editor Deseret News_: We arrived here on the fifteenth inst. This city is built on both sides of the Tiber, about fifteen miles from where it empties into the Mediterranean. In 1867 it contained two hundred and fifteen thousand inhabitants, of whom six thousand were clergymen, five thousand nuns, four thousand five hundred Jews, four hundred and fifty Protestants, seven thousand three hundred soldiers, and, in the winter season, about twenty-five thousand visitors. In the day of its greatest prosperity, Rome exceeded two millions; in the middle of the fourteenth century, it had been reduced by disease, poverty and war to less than twenty thousand people. What is now understood as modern Rome is surrounded by a wall twelve miles in length, about fifty feet high, and built of brick. The famous "seven hills," on which Rome was principally erected, are now measurably uninhabited. A few churches, monasteries, nunneries, old farm-houses, gardens and vineyards occupy these hills which formerly astonished the world with marble edifices, palaces and magnificent temples; much of this glory and grandeur now lie from ten to twenty feet beneath the surface of the ground. Napoleon III purchased extensive grounds on which a portion of ancient Rome was built, and expended large sums in excavations to aid him in his "History of the Caesars." He made many important discoveries, several of which we saw while exploring the ruins--portions of streets, temples, beautiful edifices, numerous statues, marble and granite columns, which were found buried twenty feet underground. The Italian government is now prosecuting the work commenced by Napoleon, constantly bringing to light Roman history and its antiquities. We saw sufficient of the remains of the ancient Roman forum, the place of popular assemblies, where the orators addressed the people, to satisfy us of its former grandeur and magnificence. We stood where Antony, in his artful speech over the murdered body of Julius Caesar, aroused the indignation of the populace against the conspirators; and where Virginius procured his knife and killed his daughter to preserve her from slavery. We also walked over the ground where the Sabine women rushed frantically between their husbands and fathers to prevent the impending battle. In the Piazza di St. Pietro, we saw a famous obelisk, which was brought to Rome by the Emperor Caligula and placed in the Vatican Circus. It was removed in 1585 and erected on its present site under the superintendency of Dominica Fontana. This huge monument weighs nearly one million of pounds. It is said that Fontana, in constructing his machines, had neglected to make allowance for the tension of the ropes, produced by the immense weight, and that at the critical moment, though the spectators had been prohibited, under penalty of death, from speaking or shouting, one of the eight hundred workmen cried out, "_Aqua alle funi!" i. e_., "Water on the ropes," thus solving the difficulty. His descendants were granted important privileges for this hazardous interference. Another obelisk we noticed, called the "Obelisk of the Lateran," of red granite, covered with hieroglyphics, which was brought from Alexandria to the mouth of the Tiber in a vessel of three hundred oars. It is supposed to have been standing in Egypt anterior to the exodus of the Israelites, and probably is four thousand years old. It is one hundred and forty-one feet high, and weighs nearly four hundred and fifty-five tons. Some portions of the celebrated Temple of Venus and Rome still remain. It was built by the Emperor Hadrian, after his own design. When it was finished, he asked Appolodoros what he thought of it. The architect replied that it was very good for an emperor, whereupon Hadrian ordered him to be beheaded. We went to the "Tarpeian Rock," the precipice from which criminals were thrown down; there is considerable rubbish beneath, but it is still sufficiently lofty to insure unpleasant results of a fall from its summit. There are very few monuments that exhibit more effectually the splendor of ancient Rome than the remains of the celebrated Colosseum. It was commenced by Vespasian and completed by Titus, after his conquest of the Jews. It is said that sixty thousand Jews were engaged ten years in this gigantic antique structure. After it had fallen into decay, it was used as a quarry from which were built churches and palaces until, by its consecration as holy ground, on account of the number of martyrs supposed to have suffered within its walls, this vandalism was discontinued. It seated eighty-seven thousand people, with standing room for twenty thousand. Its inauguration, Anno Domini 81, continued one hundred days, during which five thousand wild beasts and ten thousand captives were slain. Its circumference is one thousand six hundred and forty-one feet, the height of the outer wall one hundred and fifty-seven, the length of the arena two hundred and seventy-eight, and its width one hundred and seventy-seven feet, the whole superficial area, six acres. In the museum of the Capitol, we saw a striking representation of the character of the former scenes enacted in the arena of this amphitheatre. A marble statue of a dying gladiator--a wonderful specimen of the perfection to which the art of sculpture had attained. The figure is in a reclining posture, a deep cut in the side, the blood trickling down, a broken sword lying beside it, the muscles gradually relaxing and strength failing, the lineaments of the face expressing intense anguish, yet determined resolution to conceal pain, as the poet says: "I see before me the gladiator lie; He leans upon his hand--his manly brow Consents to death, but conquers agony And his drooped head sinks gradually low, And through his side, the last drops, ebbing slow, From the red gash fall heavy one by one, Like the first of a thunder shower; and now The arena swims around him; he is gone Ere ceased the inhuman shout which hailed The wretch who won." We visited several celebrated Roman cathedrals, St. Peter's first and foremost. The area of this church is two hundred and twelve thousand three hundred and twenty-one square feet, its exterior six hundred and fifty-one feet in length, its height from the pavement to the cross on the summit is four hundred and forty-eight feet. It contains two hundred and ninety windows, three hundred and ninety statues, forty-six altars and seven hundred and forty-eight columns. The dome rises three hundred and eighteen feet above the roof, and has a circumference of six hundred and fifty-two feet. In the seventeenth century the dome showed signs of giving way, and was strengthened by means of huge iron hoops. We ascend to the lantern by an easy stairway, where we have a magnificent view of the surrounding country, extending to the blue waters of the Mediterranean. The ball on the summit affords room for sixteen persons, though from the ground it appears little larger than a man's hat. Previous to the Papal states being incorporated into the Italian kingdom, it was customary, on certain days in the year, to present from this church a grand spectacle--a vast illumination of the dome, facade and colonnades by four thousand four hundred lamps. It is thought that this great display will never be repeated. The Pope has remained singularly quiet, refusing to officiate at public festivals since Victor took possession of Rome. Some attribute this inaction to a design to awaken sympathy and create a stirring interest in his favor with Catholic communities throughout the world. We were informed to-day that the Pope had just received a delegation of distinguished gentlemen from England, representing a large body of men, who had solemnly engaged to render whatever assistance he might require. We called at the American minister's to-day; not finding him at home, we left our cards with his secretary. We shall probably have an interview with him before leaving Rome. Our tour under Mr. Cook's management thus far has proved perfectly satisfactory. Our railroad transits have invariably been first-class, and our hotels generally. We remain here three days, then go to Naples. Naples, Italy, January 28th, 1873. We were much interested in the Vatican Palace, the residence of the Pope. It embraces an immense area--one thousand one hundred and fifty-one feet in length, seven hundred and sixty-seven in breadth, eight grand staircases, two hundred smaller ones, twenty courts and four thousand four hundred and twenty-two apartments. It contains a vast collection of the most celebrated marble statuary and paintings in the world. The ingenuity and wealth of the Roman pontiffs during many centuries have been employed to make this palace suitable for the accommodation of the representatives of St. Peter in regard to splendor and magnificence. The distinguished artist, Michael Angelo, was engaged a number of years in decorating some of these apartments with his best paintings. One of these we noticed in particular was a large picture in fresco, covering one end of a lofty room, fifty feet wide; it is called "The Last Judgment." Michael Angelo labored nearly eight years upon this work. Pope Paul III manifested much interest in this painting, and, to encourage the artist, went to his studio, accompanied by ten of his cardinals, which was considered an extraordinary condescension on the part of "His Holiness." He wished the picture painted in oil, but the artist would not consent, declaring that "oil painting was an occupation fit only for women and idlers and such as had plenty of time to throw away." In the upper part of the picture is the Savior seated in the act of pronouncing judgment, On one side are a multitude of saints and patriarchs, on the other the martyrs with the symbols of their sufferings--St. Catherine with the wheel on which she was broken, St. Sebastian with the arrows by which he was killed, St. Bartholomew carrying his skin, etc. Below is a group of angels sounding the last trumpet and carrying the books of judgment. On the left is represented the condition of the damned--the demons are seen coming out of the pit to seize them as they struggle to escape, their features expressing the utmost despair, at the same time exhibiting passions of rage, anguish and defiance. On the opposite side the saints are rising slowly from their graves, aided by angels to ascend into the regions of the blest. Paul III was displeased with the nudity of the figures and intended to destroy the whole. On hearing this objection of the Pope, Michael Angelo said, "Tell the Pope that this is but a small affair, and easy to be remedied: let him reform the world, and pictures will reform themselves." The Pope engaged Volterra to cover the most conspicuous figures with drapery, which caused the Italians to nickname him Braghettone, that is, the breeches maker. Michael Angelo was obliged to submit to the Pope's will, but revenged himself in the following style upon Biagio, master of ceremonies, who suggested the indelicacy of the figures. He represented him in one of the angles of the picture standing in hell as Midas, with ass's ears, his body encircled by a serpent. Biagio requested the Pope to compel the artist to expunge this figure, but he declared he could only release from purgatory. We made an excursion of several miles in the country, traveling on the celebrated Appian Way, a road built in ancient times by the Romans. They were accustomed to bury their dead beyond the city along the sides of this thoroughfare, for which purpose thousands of monuments were built, thickly studding both sides of the way--a distance of about thirteen miles--many of them massive and lofty, built of brick, stone and concrete, with an external covering of polished marble, ornamented with beautiful statuary, and otherwise magnificently decorated. Among the monumental ruins is one said to contain the remains of Seneca, the great moralist, one of my favorite authors, who unjustly suffered death by the order of Nero. His statue in marble, like a protecting angel, still remains over the crumbling ruins of his monument, and even should this statue also disappear, the elevating moral sentiments he inculcated cannot perish, but will ever perpetuate his memory. We saw a spacious enclosure, where the Romans practised burning the bodies of the dead, in order to place their ashes in urns or vases, to be deposited in tombs. We were shown the remains of the bathing establishment of Caracalla, constructed somewhat on the principle of the Turkish bath. It embraced an area of about forty acres, most of which had been covered with arched mason work, now fallen down. A large portion of the wall still remains; some fifteen feet depth of earth has been excavated to show its original plan and grandeur. We were conducted into a small chapel, held in high esteem by the Catholics through a tradition that Peter, when imprisoned in Rome, escaped in the night, and upon reaching this point the Savior met him and told him he was going to Rome to be crucified the second time, whereupon Peter, taking the hint, returned to the city and suffered crucifixion. On the floor of this church is a marble slab with a fac-simile of the footmark of the Savior, which is pretended to have been made upon the pavement on which he stood. Rome possesses many obelisks and monumental columns; one, erected by Bernini, formed of red granite covered with hieroglyphics, stands in the Piazza Navona, in the midst of a fountain, on rock work forty feet high; the height of the obelisk is fifty-one feet. I was amused with an anecdote connected with this monument, related by our guide. Bernini had bitter enemies, who insisted that the foundation was inadequate to the support of the column. With the greatest difficulty, overcoming the immense influence against him, he succeeded in erecting the obelisk. One day his enemies raised a tremendous excitement by reporting that the foundation was giving way. The square was soon filled with an enthusiastic populace, every moment expecting the superstructure to go down. Bernini, on hearing this state of things, proceeded to the square in his carriage; arriving in front of his work, disregarding the hisses and groans of the people, he ordered ladders, connected them together, and ascending to the top of the obelisk, drew from his pocket a ball of twine, unwound until he had four strings, each of sufficient length to reach across the square, and fastened one end of each to the top of the column. He then descended--gathered the opposite ends, walked around the square, fastening each end at opposite points to the buildings, by means of small nails driven into the plaster of the walls. He then coolly stepped into his carriage and drove home. Before he left the square, however, the people, comprehending the joke, honored him with thundering applause, to the great discomfiture of his enemies. The Forum of Trajan has been partially uncovered, revealing statues, broken columns and many other relics in great numbers. One obelisk, one hundred and twenty-four feet high, still stands in this forum, formerly surmounted by a colossal statue of the Emperor Trajan, now by that of St. Peter. It is covered with upwards of two thousand five hundred human figures, averaging two feet in length. In this forum it is said that Constantine, in the presence of the dignitaries of the empire, and a vast assemblage of the people, renounced Paganism and declared for Christianity; that upon this announcement the Christians present raised a loud and prolonged shout of five minutes' continuation. Some Pagan officers, who were present, looked glum and sullen. The Christians, noticing this, and firing up under the excitement, motioned that every Pagan should be compelled to follow the example of their illustrious emperor. There has been a slight eruption of Vesuvius in the last twenty-four hours; flames and red-hot stones were projected to a great height all day yesterday, and windows at Castellamare were shaken out by the earth's vibratory motion. There is an unusual volume of smoke issuing from the mouth of the crater, and the instruments at the observatory indicate the presence of strong electrical currents. Lorenzo Snow. LETTER VI. Naples.--Beggars.--Pompeii.--Earthquakes.--Herculanaeum.--Museum.--"Secret Cabinet."--Ascent of Vesuvius.--Pliny the Elder.--From Naples to Brindisi.--Hardworking women.--Corfu.--Religious service in a Greek cathedral.--Take steamer for Alexandria.--Egypt.--Turkish mosques.--Copts.--Mohammedan schools.--Male and Female attire.--Dervish worship.--Suez.--Red Sea. Alexandria, Egypt, February 6th, 1873. _Editor Deseret News_: The city of Naples contains a population of over half a million. It is beautifully situated on the slope of a range of hills bordering the Mediterranean. Including its suburbs, it is nearly eighteen miles in circumference. The streets, like those of most other cities of Europe, are generally narrow, though some are wide, handsomely paved, and bordered with elegant buildings, five, six and seven stories high. We noticed in many parts of the city that the lower stories are built without windows; air and light being admitted through the door in front, which is generally large, always standing open, except at night, when the occupants retire to rest. These apartments were swarming with laboring people, many of whom appeared in great poverty. We have visited no city where so much begging is practised as in Naples. In many places beggars thronged us by multitudes. We visited Pompeii, distant a few miles from Naples, and spent several hours in walking through the streets and examining its interesting and mournful ruins. In the year A. D. 63, the city was partially destroyed by an earthquake. The inhabitants abandoned the town, but returned directly afterwards, and it had regained nearly all its splendor, when, at midday, on November 23d, A. D. 79, the eruption destined to destroy it commenced. The wooden roofs of the houses were either set on fire or broken in by the weight of the matter deposited on them. It is thought that, inasmuch as but few skeletons have been found, nearly all of the inhabitants were enabled to escape. They returned soon afterwards to dig the soil in which the town was buried, and carried away the valuables left in their houses, and some precious objects from the public edifices. The villa of Diomede is one of the largest establishments. The remains of seventeen persons were found there during the excavations. Some of them were shown us at Pompeii, others we saw in the National Museum in Naples. Close by the garden gate of this villa were discovered the skeletons of the proprietor and his attendant--one holding in his hand the keys of the villa; the other, a purse which contained one hundred gold and silver coins. Quite a large portion of the city is now excavated, exhibiting streets, private buildings, temples, theatres, fountains, wine cellars, public squares, etc., in a wonderful state of preservation. The whole resembles a large, magnificent town, the inhabitants of which had suddenly fled, or gone out on a general excursion. In returning to Naples we stopped a short time in Herculanaeum, which contains some objects of interest. The ancient theatre has been excavated, which appears to have consisted of nineteen tiers of seats, sufficient to accommodate ten thousand persons; its orchestra is twenty-six feet below the surface of the present town, Resina. The next day we spent a few hours very agreeably in the celebrated Museum of Naples, which contains a vast number of apartments richly stored with relics of ancient art and science, and constitutes a general depot of the two ancient cities, Pompeii and Herculanaeum, and other localities of Naples and Sicily. The "Secret Cabinet," which was formerly closed to all visitors, is now open to gentlemen, but is still closed to ladies and the Catholic clergy. Its contents exhibit, in a striking manner, the dissipated public taste and the licentious and beastly practices of the inhabitants of those doomed cities, Pompeii and Herculanaeum, showing that they well merited the terrible judgment meted out to them so suddenly. We concluded to pay our respects to Mount Vesuvius. It is nearly four thousand feet above the level of the sea. In the eruption of A. D. 79, the elder Pliny lost his life. In 1631 several currents of lava burst forth at once and overwhelmed a number of cities at the foot of the mountain. Resina, partly built upon the site of Herculanaeum, was consumed by the burning torrent, and it is said that four thousand persons perished in the catastrophe. Thirty four eruptions have taken place since 1750, extending to April, 1872. In this last, thirty persons perished upon the mountain, simply through venturing incautiously. We left our hotel in a carriage at 9 a. m., and reached the "Hermitage" at 11:30, situated upon the slope of the mountain, about one mile below the foot of the cone. The road to this point has been built at great expense, is very good, but extremely serpentine, passing over fields and hills of lava, which have been thrown out from the crater at different periods. We could proceed no further by carriage. President Smith, according to previous arrangement, was carried in an armchair, upon the shoulders of four Italians, to the foot of the cone, while others rode on ponies to the same point, over a tortuous path, in places very narrow and rocky. Here we left our ponies. President Smith, borne upon the shoulders of his stalwart bearers, took the lead, while we followed, assisted by our strong walkingsticks. The ascent was difficult and fatiguing, in places very steep, with ashes and sand nearly one foot and a half deep. We enjoyed a magnificent view of the surrounding country, the long range of the Apennines in the distance, covered with its snowy mantle, the ruins of Pompeii, the beautiful city of Naples and its great bay, dotted with many ships and steamers. We were one hour and a quarter in making the summit after leaving the foot of the cone. The crater was partially clear of smoke, affording a fine opportunity for examining the wonderful abyss. We tumbled a few rocks over the rim, which were more than thirty seconds reaching the bottom. Some of the party tried their strength of nerve by standing upon a craggy point, which appeared to hang over the burning chasm, and thrusting sticks into the smoking apertures, which inflamed in a moment. One of the party also sought to acquire fame in boiling and eating an egg in the midst of the burning heat and sulphurous smoke. It was judged that the mouth of the crater would equal in dimensions a ten acre block. The mountain all around appeared only a thin shell in a heated state, and for a long distance below the summit, here and there, volumes of smoke are issuing. We descended the mountain at nearly a running pace, which occupied only about fifteen minutes, arrived at our hotel at nearly 6 o'clock p. m., and indulged in a remarkably late breakfast the next morning. We left Naples by train on the thirtieth, for Brindisi. A great portion of the country through which we passed is cultivated by the spade; and we saw here, and also in many other parts of Italy, the women engaged in this laborious employment; in one instance we noticed a company of women repairing a break in the railroad by carrying gravel upon their heads in baskets. At Brindisi we took steamer for Corfu. We had a pleasant passage--the sea smooth, the weather fine, like spring, and the air pure and bracing. We passed close to the coast of Albania, and had a fine view of Turkish towns and villas, which appeared here and there on the slopes of the mountains. The city of Corfu contains about twenty-four thousand people, the island some fifteen villages, with seventy thousand inhabitants, and forms a portion of the Grecian government. The olive and grape are cultivated upon the island very extensively. Sunday morning we attended Greek service in a magnificent cathedral. The psalms, prayers and portions of Scripture were read in modern Greek, and in a very amusing operatic style. In the afternoon, the capacious square in front of our hotel was enlivened with thousands of promenaders gaily and richly dressed. The fashionable Grecian ladies, however, made no display of the "Grecian Bend." A company of politicians passed us--directly a row ensued, and one was stabbed to the heart a few steps from where we stood. We took steamer for Alexandria and arrived here early this morning. We had fine weather, a smooth sea the whole distance, and no sickness, a very remarkable circumstance. We remain here four days, and then proceed by rail to Cairo, one hundred and thirty miles distant. Port Said, Egypt, February 22d, 1873. We have now completed our tour in Egypt, which in many respects has proved the most agreeable and interesting of any country we have visited in regard to its physical appearance, and the character, religion, customs and manners of its inhabitants. It occupies the northeastern part of Africa, and embraces nearly six millions of people--Egyptians, Turks, Arabs, Greeks, Armenians, Jews, Syrians and Mamelukes. The great majority are husbandmen, and their social condition of a low grade, generally ignorant and uneducated and fond of frivolous amusements. The climate being warm, and their style of living cheap and simple, their habitations consisting chiefly of low mud huts, very little labor or expense is required for the maintenance of families. I noticed, in passing through many of their mud villages, that they appeared to be swarming with children. We were told, and from personal observation believed it to be true, that in Egypt the practice of raising offspring is the general rule and is fashionable and popular, and that the estimation in which the wife is held by her husband, and even by her acquaintances, depends in a great measure upon her fruitfulness and the preservation of her children. By men and women, whether rich or poor, barrenness is considered a curse and a reproach, and it is regarded, also, as disgraceful in a man to divorce, without some substantial reason, a wife who has borne him a child, especially while her child is living. If a woman desires a husband's love, or the respect of others, her giving birth to a child is a source of great joy to her and him, making her own interest a sufficient motive for maternal tenderness. Children here appear to have great respect for their parents. We are informed that an undutiful child is scarcely known among the Egyptians or Arabs, and whenever such an instance does occur, being considered one of the greatest crimes, its punishment is very severe. It is said that cases are very rare in Egypt of wives being unfaithful to their husbands. In visiting the Turkish mosques, we observed that there were no pictures, images, statues or altars, which universally decorate the cathedrals in Catholic countries. Friday is their day for worship. The public service commences about noon by reading portions of the Koran, and delivering sermon or addresses by the "Imens." They hold Moses in profound reverence, and also Jesus Christ, but Mahomet as God's last and greatest prophet. Their creed is, "There is no Deity but God, and Mahomet is God's apostle." Adam, Noah, Abraham, Moses and Jesus Christ were all God's servants in their various ages, but the greatest and best is Mahomet. The Copts are avowed Christians, the descendants of the ancient Egyptians, and are very numerous. They have regular convents, nunneries, monasteries and about two hundred churches. The other religions are the Greek Church and the Latin or Roman Catholic. But little attention is paid to education. Parents generally content themselves with instilling into the minds of their children a few principles of religion. The child, as early as possible, is taught to say, "I testify that there is no Deity but God, and I testify that Mahomet is God's apostle." The boys are placed under a schoolmaster to be instructed in a few simple rudiments of education. The common manner of instruction is to sit upon the ground or floor, pupils and schoolmaster, each boy with his tablet in hand or a portion of the Koran or a kind of desk of palm sticks. All the boys recite or chant this lesson aloud, at the same time rocking their heads and bodies incessantly backward and forward, this practice being thought to assist the memory. While in this country I have not witnessed a single case of intoxication, though I have been in many places of large gatherings for general amusement. On every occasion the people were remarkably orderly--no boisterous speeches, loud talking or laughter. In these large crowds, and at hotels where only Egyptian servants and Arabs were employed, I considered my little effects more secure than at American or European establishments. The dress of the men of the middle and higher classes consists generally of the following articles: First, a pair of drawers of linen or cotton, tied around the body by a draw-string or band, the ends of which are embroidered with fancy colored silk. The drawers descend a little below the knees or to the ankles. Next is worn a shirt, with full sleeves reaching to the wrists, which is made of linen or cotton, muslin or silk; over this is worn a garment of silk or cotton descending to the ankles, having long sleeves. The costume of men of the lower classes is very simple. These, if not of the very poorest class, wear drawers, or shirt or gown with wide sleeves, and a woolen girdle or broad red belt. Their turban is generally composed of a white, red or yellow woolen shawl, but we saw many different forms of turbans; the common style among the servants consists of several spiral twists, one above another, like the threads of a screw. Those worn by the upper class are of a better style. The dress of the Egyptian ladies is much after the fashion of that of men, but more elegant. The Mohammedans, like the Christians, are divided into various religious societies, each having its peculiar tenets and practices. The Dervishes constitute an important sect--are very numerous, and in many parts of Egypt are highly respected. Their customs and modes of worship are singular and curious. Sometimes they enter a solitary cell, remain forty days and nights, fasting from daybreak till sunset, employing their time in imploring forgiveness, praising God, etc. Their religious exercises consist chiefly in the performance of what is called "zikers." Sometimes standing in the form of a circular or an oblong ring, or in two rows facing each other, sometimes sitting, they exclaim or chant "Lailah, Ella-llah!" (there is no Deity but God;) "Allah! Allah! Allah!" (God! God! God!) or repeat other invocations until their strength is nearly exhausted, accompanying their ejaculations or chants with a motion of the head, or of the whole body. I felt a great curiosity to witness their manner of worship--fortunately an opportunity presented. We took carriages, accompanied by a Dervish guide of some distinction, and proceeded to one of their mosques in Cairo. We were requested to take off our boots before entering the building--their places of worship being considered sacred and holy. About fifty Dervishes were standing in the form of a semi-circle--their head priest in the centre. They were bowing their heads and bodies nearly to the floor, simultaneously and very rapidly, keeping time to miserably wretched music, their long, flowing hair and wild, fanatical expressions, together with their horrible ejaculations and howls, made them appear more like lunatics or demons than rational beings. They continued their exercises about fifteen minutes, until, becoming exhausted, they rested a few moments, then commenced repeating the ceremonies. One of them, either through a high state of religious enthusiasm or vehemence of exertion, with a terrible groan, fell prostrate, foaming at the mouth, his eyes closed, his limbs convulsed and his fingers clenched. The Dervishes were pleased with this occurrence, considering it a divine manifestation, which increased their enthusiasm. At length the presiding Dervish raised the fallen man and placed him in the circle in charge of two of his companions. Another occurrence of similar character happened previously to our leaving the mosque. While these exercises were going on, two Dervishes stepped inside the circle and commenced whirling around, using both feet to produce the motion, extending their arms and spinning around like tops, with great velocity. I expected every moment to see them precipitated headlong upon the floor, but having continued nearly ten minutes, they joined the circle, apparently but little exhausted. We were pleased with our visit in Alexandria, and with our Hotel de l'Europe, which nearly equals the first-class hotels in America. Pompey's Pillar, Cleopatra's Needle, the Catacombs, Museum of Antiquities, etc., received a due share of our attention. But little improvement is at present being made in Alexandria, compared with that of Cairo--it seems merely of importance as a maritime city. In traveling in Egypt along the delta of the Nile, wherever its waters can reach by overflow or irrigation, the soil is remarkably rich, fertile and productive. Heavy growths of wheat, barley, clover, cane, cotton, with now and then a field of flax, also fields of beans, orange, lemon and fine vegetable gardens, with peach trees now in full bloom. In passing from Cairo to Ismalia, we saw one steam plow in operation but generally the ground is cultivated by rudely constructed plows drawn by oxen or an ox and camel yoked together, sometimes by two camels. We have visited Suez and looked upon the beautiful waters of the famous Red Sea, and enjoyed a delightful sail over a portion of the great Suez Canal. This afternoon we leave by steamer for Jaffa, where we arrange for our Palestine tour, which will occupy about four weeks, and be performed on horseback. Lorenzo Snow. LETTER VII. Jaffa.--Traveling arrangement.--Place where the Ark was built.--House of Simon the Tanner.--Mohammedan funeral ceremony.--Plains of Sharon.--A night in the desert.--Battlefield of David and Goliath.--Rose of Sharon.--Mount Zion.--Mount of Olives.--Jerusalem.--Rachel's Tomb.--Solomon's Pools.--Church of the Nativity.--Studio of St. Jerome.--Shepherds' field.--Jordan River.--Dead Sea. Jerusalem, February 26th, 1873. _Editor Deseret News_: Saturday evening, the 22d inst., we steamed out from Port Said, and the following morning anchored within a half mile of Jaffa, the first seaport of Palestine. In boisterous weather and rough seas, landing is difficult and dangerous--frequently impossible, occasioning much annoyance and great expense to tourists. As we arose at early dawn, our anxiety was relieved by finding we were favored with a smooth sea and fine weather, and we were enabled by means of small boats to disembark with comparative safety. On approaching Jaffa from the sea, it presents a charming and picturesque appearance, being situated upon a high eminence, its streets rising one above another like seats in an amphitheatre, surrounded by beautiful lemon and orange groves and tall waving cypresses. On entering the custom house with our baggage, some francs bestowed upon the smiling, obsequious Mussulman official, saved the trouble of looking up our passports and occupying time which otherwise would have been employed by officious Turks in ransacking our satchels and trunks. We proceeded on foot to our encampment, carriages being out of the question, through the suburbs of the town, till we came to a Turkish cemetery near the shore of the Mediterranean. We found the arrangements completed for our traveling expedition--two sleeping tents, a separate one for the ladies, a kitchen tent with cook stove, a saloon or dining tent, iron bedsteads, mattresses, clean white sheets, abundance of bedding, carpets and camp stools. We were provided with good horses, saddles, an efficient dragoman, plenty of servants and preparations to serve three meals per day, under the supervision of an experienced cook. Jaffa is considered the oldest seaport in world; it has a population of about five thousand, principally Arabs, Greeks and Mohammedans. The interior of the city does not compare favorably in its appearance with its exterior. The streets are narrow, crooked, and filthy in the extreme--the houses uncomfortable, dark and gloomy, and the occupants are certainly unprepossessing in manners and general appearance. This is the ancient Joppa of Bible history, and is supposed to be the place where Noah's Ark was built, the port where the Prophet Jonah embarked when fleeing from the presence of the Lord, and where Hiram, King of Tyre, brought the cedars of Lebanon for the building of the Temple at Jerusalem. Among other places of sacred interest, we visited the "House of Simon the tanner, by the seaside," where Peter had the remarkable vision in which the will of God was revealed concerning the Gentiles, by letting down a sheet containing all manner of beasts, etc., and heard the voice commanding him to "rise, kill and eat." During our encampment we witnessed a ceremony of Mohammedan burial. The corpse of a child, wrapped in white, was borne to the grave, without a coffin, in the arms of a Mussulman, attended by the parents and a few friends. The body was placed in a small enclosure formed at the bottom of the grave by stones placed around, after which, several small paper packages were emptied into the grave; the enclosure containing the corpse was overlaid with flat rocks, the grave filled with earth, then a half bushel of beautiful little sea shells scattered over. Several women, clothed in white, knelt around the grave and commenced weeping and wailing in the most affecting manner, which they continued for several hours. The next morning our tents were struck and we mounted our horses, following our dragoman in single file along the winding streets of Jaffa, lined with crowds of gazing Arabs and Mussulmen. After leaving the town, we passed through extensive and lovely orange and lemon groves loaded with golden fruit, and presently reached the flowery Plains of Sharon. The atmosphere was sweet and balmy, the gorgeous sun spreading its enlivening rays upon the beautiful country around, the morning lovely as ever dawned upon the holy land of Palestine. We felt that we were passing over the land once occupied by the children of Abraham, the plains once trod by the kings of Israel with their marshaled hosts, the land of the Apostles and Prophets. We were in Palestine! The Holy Land! The consciousness of the fact was inspiring. Hour after hour we rode onward in silent and solemn meditation; at length we reached the city of Ramleh, four hours distant from Jaffa, where we stopped to rest our animals, and partake of refreshments. Here is "The Martyrs' Tower." We ascended a flight of stairs to its lofty summit, which commands a magnificent view of the surrounding country--the Plains of Sharon, Arab villages here and there upon rising mounds, gigantic prickly pear hedges, olive orchards, and now and then a palm tree rising majestically above the whole, and the mountains of Judea appearing in the distance. We resumed our journey, passed trains of loaded camels, mounted by half naked Arabs, smoking their long pipes, looking down smilingly from their "ships of the desert," doubtless sympathizing with us in our humbler mode of traveling. The soil is generally rich and fertile, growing fields of wheat and vegetables. The dews fall profusely, and we were informed that latterly rain is more frequent in Palestine than in former years. About 4 p. m. we arrived at our encampment, a beautiful basin enclosed by romantic hills at the entrance of the Valley of Ajalon. Through the night we were serenaded by bands of musical frogs, accompanied by howls of jackals in the adjacent hills, relieved by the low plaintive chants of our Turkish guards, and charming songs of cuckoos perched in the branches of olive trees around our camp. On the following morning, after an early breakfast, with our faces toward the "Holy City," we moved forward, passing through the Valley of Ajalon, and soon commenced ascending into a more elevated region of country, generally rocky and mountainous, producing but little more than is required for the flocks of sheep and goats ranging upon it. About 12 o'clock we stopped to lunch under the shade of olive trees, in the Valley of Elah, where it is said David selected stones with which to combat Goliath, while the two contending armies were encamped on the slopes of the adjacent mountains. At a short distance from this locality we were shown the Kirjath-jearim of sacred history, where the "Ark of the Covenant" is said to have rested twenty years. The Valley of Elah is richly ornamented in the midst of its rocky surface and sparse vegetation with what is called the "Rose of Sharon," a flower of a deep red, velvety appearance, three inches in circumference or thereabout, growing from six inches to one foot in height. One hour's ride from our lunching place will bring us to Jerusalem. We move on and at length ascend an eminence, and gaze on the "Holy City," Jerusalem. Away to the right is Mount Zion, the city of David. Off to our left, that lofty eminence, with an aspect so barren, is the Mount of Olives, once the favorite resort of our Savior, and the spot last pressed by His sacred feet before He ascended into the presence of His Father. These interesting historic scenes, with all their sacred associations, inspire thoughts and reflections impressive and solemn. Yes, there is Jerusalem! Where Jesus lived and taught, and was crucified, where He cried, "It is finished," and bowed His head and died! We slowly and thoughtfully wind our way down the hill, passing the Russian buildings and other prominent establishments, until we reach the city and enter our encampment. After remaining one day at Jerusalem, according to programme, February 22d, we struck our tents, resumed our saddles, and started on an excursion of three days to Solomon's Pools, Bethlehem, Convent of Mar Saba, the Dead Sea, the Jordan, returning by the way of Bethany to Jerusalem. About six miles' ride over a rocky, sterile country, brought us to Rachel's Tomb. It is a small stone building, forty feet long and twenty wide, and is respected by Christians, Jews and Mahommedans. Here we made a detour over a miserable, rocky, tortuous path of some three miles to the Pools of Solomon. These pools consist of three immense reservoirs, situated in a broad valley about three miles from Bethlehem. They are partly excavated in a rocky bed, and partly built of large hewn stones, and so arranged that the bottom of the upper pool is higher than the top of the next, and the same with the second and the third. The first pool is three hundred and eighty feet in length, twenty-five feet deep, and about two hundred and forty feet broad. The second is about one hundred and sixty feet from the upper pool, four hundred and twenty-three feet in length, about two hundred and forty in breadth, and thirty-nine in depth. The lower one, nearly two hundred and fifty feet from the middle pool, is five hundred and eighty feet in length, about two hundred feet wide and fifty feet deep. These pools receive their supplies from a subterraneous fountain, some distance up the valley. The water from these pools was formerly conveyed in an aqueduct by Bethlehem, in a winding course, to Jerusalem; but at present it only goes to Bethlehem. These pools are supposed to have been built by Solomon. From this point we continued our course over rocky ridges, following a narrow, winding trail, till we reached Bethlehem, the birthplace of our Savior. This city is pleasantly situated upon a mountain ridge, the slopes of which are terraced with rows of fig and olive trees, rising one above another in regular gradation. The population of Bethlehem is about three thousand, principally Christians. The Church of the Nativity is about the only attraction. We entered it and followed a winding staircase to the Grotto of the Nativity, which is brilliantly lighted with about thirty silver lamps, kept continually burning. The floor is laid with precious marbles. A white marble slab, placed in the pavement, set around with jasper, in the centre of which is a silver sun, is encircled with the following words: _Hic de Virgine Maria Jesus Christus Natus Est., i. e_., "Here Jesus Christ was born of the Virgin Mary." Though we had scruples respecting this being the identical spot it represented, still these words, in connection with the peculiar circumstances around, produced impressions never to be forgotten. Near by was pointed out the place where the wise men stood while presenting the Royal Infant myrrh and frankincense. A little distant from this we were shown an altar, which is said to indicate the place where twenty thousand children, murdered by Herod's order, were buried; now called, on this account, "The Altar of the Innocents." A painting directly over it represents the massacre. We were conducted into a retired, solitary niche of this church, almost devoid of light, the identical Studio of St. Jerome, where he spent most of his life in deep study and produced those works which gave celebrity to his name. Before leaving Bethlehem it was considered policy to employ a Bedouin sheik, as security against these barbarians, who inhabit the mountains through which we were to pass. These Bedouins chiefly live in tents, their flocks and herds constituting their principal means of support. Their dress is plain and rather primitive--a flowing skirt or gown and a scanty undergarment of coarse calico fastened around the waist by a leather belt, ornamented with rows of cartridges in brass tubes; to these are added a long-barreled shotgun, with flintlock, slung over the shoulder, and knife stuck in the belt. This wandering people cultivate the soil to some extent. In passing over the mountains of Judea, we sometimes saw enclosed patches of cultivated ground near their camps, and many flocks of sheep and goats feeding in the glens and upon the adjacent mountains. Tourists are not safe in traveling through their country unless accompanied by some of their own people. We stopped to lunch in an olive orchard, a short distance from Bethlehem, an enclosure called "The Shepherds' Field," where the shepherds watched their flocks by night, when the angels appeared to them announcing the grand and glorious event of our Savior's incarnation. From here our route was over a rocky, tortuous path, through the wilderness of Judea, scarcely a tree, shrub or bush to be seen in any direction. The whole country is barren and rocky, herbage here and there sufficient only for the sustenance of sheep and goats. The mountain scenery was beautiful and sublime; occasionally I stopped my horse upon a lofty summit to gaze upon the surrounding scenery, a vast wilderness of mountains in an endless variety of form and size. Towards evening we arrived at the Convent of Mar Saba, about ten miles from Bethlehem. We descended a broad, paved staircase to a small platform in front of the massive walls, in which was a small iron door. We were closely watched by a singular looking friar, peeping through a loophole overhead. Presenting our letter of introduction from the Greek authorities at Jerusalem, which was scrupulously examined, we were admitted and conducted through the building by the presiding friar, a tolerably good looking and intelligent gentleman. This convent, in some respects, is the most singular and extraordinary building in Palestine. It is situated in the midst of the wilderness where John the Baptist commenced his ministry. It is built upon the side of a terrific ravine, and consists of irregular massive walls, towers, chambers and chapels, built upon narrow rock terraces and precipices, advantage being taken of natural caves and grottos in the rocks and sides of the cliffs, insomuch that we could scarcely tell, as we passed along the narrow galleries and flights of stairs, what was natural and what artificial; the ravine is several hundred feet deep, the side of it covered from top to bottom with these natural and artificial works, woven imperceptibly one into another, forming a fortress of immense strength. It is considered one of the richest convents in Palestine; and the strictest precaution and watching are observed to prevent the wild Bedouins, who are constantly hovering in the vicinity, from entering and carrying off its treasures. St. Saba, the founder of this convent, was born in the year 439. He was a man of remarkable sanctity, and held in such high veneration that he drew thousands of followers to this desolate region. He had around him, at one time, fourteen thousand people in this glen and its neighborhood. He died in this solitary retreat, at the age of ninety-four years. We were shown his tomb in a small, neat chapel, also an apartment containing a pile of skulls of monks who had been martyred by the Persians, and a grotto where St. Saba spent many years of his life, which, according to tradition, was originally a lion's den. We saw a palm tree still flourishing, said to have been planted nearly fourteen hundred years ago by St. Saba. This convent belongs to the Greek Church. The monks are required to observe the most rigid rules of abstinence and fasting, never allowed to eat flesh, and strictly enjoined to allow no woman to enter their presence or cross the threshold of their establishment. A small, peaceful tribe of Arabs, residing in adjacent glens, are employed by these friars to convey their food and clothing from Jerusalem. In a small, open square, they spread out upon the pavement their little articles of traffic, consisting of beads, buttons, crosses, walking sticks, etc., inviting us to make investments. About seventy of these anchorites live together in this building, where everything around exhibits an aspect of gloom and misery, as might be expected where nature is interrupted by the exclusion of the cheering, enlivening and happy influence of woman. From Mar Saba we proceeded to our encampment, half a mile distant, in a beautiful dell, encircled by stupendous mountains. The following day, having nine hours' ride before us, we started before sunrise, our path extending over high, barren, rocky ridges, through a wild, desolate region, skirting fearful ravines, and passing along the brink of frightful chasms and precipices, occasionally catching a glimpse of the Dead Sea, through breaks in the distant cliffs; at length we beheld the sacred Plains of Jordan, and there, in full view, the Dead Sea, with its waters sparkling beneath the bright and burning sun. Having descended into the valley, while passing through a jungle of tall cane and thorns, those of our party in front suddenly encountered a band of armed Bedouins, whose fierce looks and threatening attitude prompted them to turn back very hurriedly. Antonio, our dragoman, immediately rushed up from the rear to ascertain the cause of interruption; on his approach, the Bedouins concealed themselves among the cane and bushes, except three, who stood their ground defiantly. Antonio, some-what excited, hurried the company rapidly through the jungle, then galloped up to the three Bedouins, and, aided by his men, forced their arms from them, and took them as trophies of victory to the Dead Sea. The sheik being in the rear, and not appearing till the affray was nearly over, some conjectured that he dictated the ruse; our subsequent acquaintance with him, however, convinced us that this supposition did him injustice. The Dead Sea is the most remarkable body of water in the world. It is ten miles wide, forty in length--lying in a deep ravine, about thirteen hundred feet below the level of the Mediterranean, enclosed by lofty cliffs of bare white and grey limestone. We stopped on the shore near where the Jordan empties. We noticed here quantities of driftwood, which had been accumulating for ages; but little else appeared except sterility, dreariness and death-like solitude. We were informed that nothing was to be found upon any of its borders exhibiting life except here and there where a brackish fountain, or little streamlet from the mountain, produces a small thicket of cane, willow and tamarisk. I think the water is more intensely salt than that of any other body of water except Salt Lake. It contains twenty-six per cent. of saline matter, which is sufficient to render it fatal to animal life. It is as transparent as the water of the Mediterranean. Its specific gravity is so great that the human body will not sink, and eggs float when two-thirds immersed. After spending some time in gratifying our curiosity and in experimenting on the bathing qualities of its waters, we left its dismal shores, steering across a flat, sterile plain, some three miles distant, and stopped under some willows on the banks of the sacred Jordan, near the place where it is supposed the Israelites crossed, and where our Savior was baptized. LETTER VIII. Jordan River.--Sacred localities.--Fountain of Elisha.--Brook Cherith.--Plains of Jericho.--Bethany.--Residence of Mary and Martha.--Tomb of Lazarus.--Garden of Gethsemane.--Hill of evil counsel.--Mizpah.--Valley of Jehoshaphat.--Absalom's Pillar.--Mosque of Omar.--Solomon's Temple.--Mount Moriah.--Worship of Moloch.--Place of Lamentation. Palestine, March 6th, 1873. _Editor Deseret News_: Our visit to the river Jordan was interesting. As we drank of its sweet and refreshing waters and washed in its sacred stream, our thoughts and reflections recurred to the days of childhood, when we were accustomed to peruse the Holy Scriptures describing the important events which transpired in this locality--the passage of the Israelites when the channel became dry, as the priests, bearing upon their shoulders the sacred ark, stepped into the flowing stream; the dividing of the waters by Elijah when he passed over the dry bed and was taken up into heaven from the plain on the opposite side by a whirlwind; and Elisha, as he returned, took the mantle of Elijah that fell from him, and smote the waters, saying, "Where is the Lord God of Elijah?" thus making the third time the Jordan was divided. But another event of much deeper interest is associated with this place--the baptism of our Savior, referred to in the following language: "John came preaching in the wilderness of Judea, and Jesus came from Galilee to Jordan to be baptized of him;" and we were at or near the identical point where all these memorable events had taken place, standing upon the bank, looking down into the glen, and bathing in the same stream which had borne silent witness of these sublime occurrences. This stream of Biblical history flows through a glen varying from two hundred to six hundred yards in width, and from fifty to one hundred and fifty feet in depth below the surrounding plain. The bottom of the glen is sprinkled here and there with shrubs; tamarisk, oleander and willows grow on the banks of the stream, which are generally very steep. The Jordan varies in width from eighty to one hundred and fifty feet, with a depth often of ten or twelve feet. It flows through the Sea of Galilee; from the great fountain at Dan, to where it empties into the Dead Sea, its distance in a direct line is ninety-two miles. The Sea of Galilee is about six hundred feet higher than the mouth of the Jordan, and sixty miles distant. This river has a rapid current, making it dangerous to bathers unacquainted with the stream. A gentleman from New York, who joined us at Jaffa, stated that on his previous tour to Palestine, while bathing here, he was suddenly carried down by the force of the current, and at the last moment was saved by a dexterous and extraordinary effort of his dragoman. A singular custom prevails among the Christian churches of Palestine--that of bathing in the Jordan every year at Easter. They gather in multitudes, putting themselves under the protection of a Turkish escort, headed by the Governor of Jerusalem or his deputy, to protect them from the Bedouin robbers. Starting from the "Holy City," traveling on foot and upon mules, donkeys and camels, through the wild, mountain regions of Judea, they cross the Plains of Jordan, and on reaching its sacred stream, rush indiscriminately into the flowing waters, young and old, men and women, regardless of propriety or even decency. Through this ceremony they anticipate peculiar favors and heavenly blessings. Having sufficiently examined the Jordan and its surroundings, we proceeded across the plains, making our encampment at the Fountain of Elisha, near the ruins of Jericho. This fountain consists of several small springs which flow from beneath a large mound. These are the famous waters which were healed by Elisha, as spoken of in Scripture. A stream flows from them of considerable size, which waters a portion of the Plain of Jericho. The Valley of the Jordan, in the direction we crossed, is about ten miles in width, possessing a rich soil, and with proper tillage could be made abundantly productive. A great portion of it, however, is a dreary, desolate region. Some parts of the valley watered by the Brook Cherith and the stream issuing from Elisha's Fountain are covered with lotus trees, interspersed with willows and a prolific growth of weeds. Some distance from these water courses, the trees and shrubbery are more thinly scattered which viewed in the distance resemble an immense park, beautiful and picturesque. These plains were formerly celebrated for their richness and fertility--their palm groves and luxuriant gardens, producing honey and balm, reckoned the most fertile region of Judea. Now nothing of this kind remains. The Plains of Jericho were formerly considered the garden of Palestine; their aspect now is strangely different, nothing is seen but small fields of grain intermixed with thorny bush. A small village, occupied by Arabs, is the only modern representative of the ancient Jericho. The houses are formed of stone walls, built up loosely without mortar; the roofs flat and covered with brush and gravel; the yards and wretched patches of gardens are enclosed by windows constructed of the bows of thorns; the walls of the village, to protect its shiftless inhabitants from the raids of the Bedouins, are made of the same material. In riding through this disgustingly filthy town, we were lustily cheered by some dozen dirty, half-naked children, collected for this purpose, but more particularly for backsheesh (money). Sheep, children, goats, women and men, all indiscriminately huddled together, and no doubt this people deserved the profligate character given them, _i. e_., similar to that of Sodom and Gomorrah. In the evening, some twenty Bedouins appeared in our camp, equipped and prepared to amuse us by their accomplishments in music and dancing, for the purpose of laying claims to our backsheesh. We considered it policy to accept the offer; accordingly we took seats before our tents. They posted themselves in a standing line immediately fronting us, each having a short sword girded under a ragged mantle, all scantily and shabbily clad, making rather a primitive appearance. They commenced their singular manocuvres by dodging forward and back, at the same moment clapping their hands, accompanied with rapid stepping of the feet and a strange chant, occasionally making a whizzing, thrilling whoop, the like of which was never heard but from the throat of a Bedouin, their chief standing in front, twirling and flourishing a naked sword in the faces of his comrades, keeping time with their fantastic motions, steppings, chantings and whoopings, occasionally turning suddenly, making the whole exceedingly impressive by flourishing the naked blade close to our faces. The drift of their songs, we were told, was highly flattering to the ladies and complimentary to the gentlemen--the former for their extraordinary beauty, the latter for their anticipated liberality in bestowing backsheesh. We took the hint, and recollecting several robberies and murders which had occurred in the vicinity, we paid them for this wretched entertainment, constantly adding more, until we excited their admiration. We retired to our tents, reflecting on the strange difference between the present occupants of this locality and those who inhabited it when Prophets converted bitter springs into sweet fountains, and smote impetuous streams, piling up their waters on either side, and walked through on dry ground. The following morning, after breakfasting and drinking the sweet waters of the Fountain of Elisha, we left the Plains of Jericho, and ascended into a wild, rocky, mountainous region, our path lying along the brink of the most sublime ravine of Palestine. It is many hundred feet deep, where but little else is seen than precipices of naked rocks, containing here and there a grotto seemingly inaccessible to anything but eagles; yet we were informed that these solitary caves were once occupied by hermits, some of whom reduced their bodies to a condition that four raisins per day supplied the cravings of appetite. Down to an immense depth, we discovered a small stream tumbling over the rocks, which we were told was the "Brook Cherith, that is before Jordan," where the Prophet Elijah was fed by ravens, while the famine prevailed in Palestine. We stopped for lunch under the shade of some crumbling walls and pointed arches, where our generous sheik left us, his services being no longer required. Before leaving, he inscribed, in beautiful Arabic, his official name in my journal. Mounting our horses, we soon reached Bethany, situated about two miles from Jerusalem. Its location is pleasant and romantic, being built on the eastern slope of Mount Olivet, partially surrounded by steep hills, encircled by old, decayed terraces, supporting a few scattered fig and olive trees. It is a poor, miserable village, with narrow, filthy streets; the whole presenting a dismal appearance, yet a place of sacred interest. Here dwelt the sisters, Mary and Martha, with Lazarus their brother. Here Christ raised Lazarus from the tomb and presented him alive to his weeping sisters. Here, too, was the house of Simon the leper, in which Mary anointed Jesus with precious ointment and wiped his feet with her hair. The sites of these events are still pointed out--the house of Simon, that of Mary and Martha and the tomb of Lazarus. The latter is a deep vault, partly excavated in the rock and partly lined with masonry. We stopped our horses at the front of the entrance. This opens on a winding staircase leading to a small chamber, whence a few steps more lead to a small vault in which the body is said to have been placed. We made but a short stay in this village, much to the disappointment of a crowd of dirty, ragged customers, who clamored fearfully for backsheesh. As we approached Jerusalem, we descended a steep hill, down a rocky, winding, shelvy path, past an immense cemetery and the Garden of Gethsemane, with its ornamental trees, gravel walks, flowers and shrubbery, then around the towering battlements of Jerusalem, and soon reached our encampment, well pleased with our three days' excursion. I was much interested in the topographical appearance of the country around about Jerusalem. The city is situated on a broad mountainous ridge, between the two valleys of Hinnom and Kedron. All around, from one to three miles distant, are loftier summits, consisting of irregular, broken ridges, varying from fifty to two hundred feet above the buildings of the city. They slope down, forming into small plains, low valleys, and steep, rugged ravines, presenting a panoramic view, beautiful and sublime. Along the western horizon runs a long range of hills, about the same height as that on which the city stands. On the south, some distance from the city, is the "Hill of Evil Council," where it is said Caiaphas had a house where the priests and elders met to compass the destruction of Jesus; it is now covered with the ruins of some village. Northwards, rising conspicuously in the distance, is "Neby Samuel," the ancient Mizpeh, which is distinguished by its high towers. On the east, about half a mile from the city walls, the Mount of Olives rises from the Valley of Jehoshaphat, olive trees ornamenting its slopes, its summit crowned by a mosque, with its high tapering minaret. Some portions of these hills show little else but white rocks projecting from the soil, which is almost as white as the rocks themselves; others are covered with fields of grain, and fig and olive orchards. The plateaus and vales are generally cultivated, and covered with herbage and fig and olive trees. The ravines, especially the Hinnom and Kedron, in places are so steep and rugged that nothing is seen, scarcely, but a few olive trees here and there, growing upon narrow terraces built upon the rocks and cliffs. The summit of the Mount of Olives rises several hundred feet above the city, affording one of the most commanding views of Jerusalem and its surroundings. I ascended this mountain, and obtained a favorable position upon the highest point on its summit, spent a happy hour surveying the "Holy City," its environs, and the endless objects of rare and sacred interest which formed the magnificent scenery around. Through the olive trees along the declivity could be discerned the white top of "Absalom's Pillar," and the grey excavated cliffs of Siloam; the high walls of Jerusalem appeared with their square towers; the Mosque of Omar, with its magnificent dome in the centre, occupying the site of Araunah's threshing floor, and Solomon's Temple, around it a grassy area, the whole encircled by olive and cypress trees; the two domes and the strong square tower of the Church of the Sepulchre, the massive towers of the citadel standing upon the Hill of Zion; in the distance a long line of high hills, and low broken ranges of mountains, with intervening vales, plateaus and wild ravines--the whole forming a marvelous picture of varied beauty and magnificence. It is astonishing, the number of cemeteries we observed around about Jerusalem. It is truly said, that the "tombs" of the "Holy City" are more numerous than its buildings. Nearly every hill and valley is studded more or less with these monuments. The slopes of Mount Moriah and Mount Olivet, and portions of the deep valleys of Hinnom and Jehoshaphat, form exclusive burying places. In viewing the multitude of tombs in the rocks and cliffs along the ravines of Hinnom, we were forcibly reminded of the prophecy of Jeremiah: "They shall bury in Tophet till there be no place. They have built the high places of Tophet, which is in the valley of the son of Hinnom, to burn their sons and daughters in the fire." Here, at the bottom of the defile, amid its cliffs and rocky steeps and gloomy scenes, the Israelites performed the worship of Moloch, alluded to by Jeremiah. These heathen rites consisted in making a burnt offering of children in the following manner: A statute of Moloch was erected of gigantic proportions, consisting of brass, in the form of a man's body, with a head like that of an ox. The interior was hollow, in which was constructed a large furnace, by which means the whole statute could easily be made red hot. The children to be sacrificed were then placed in its arms, while drums were beaten to drown their cries. It is asserted, however strange it may appear, that Solomon was the first who formally introduced these fearful practices, though previous to this they had been performed occasionally by the Israelites. Seeing no lake, pond, stream, rivulet, nor scarcely a living well or fountain in or around Jerusalem, we naturally inquired how its inhabitants especially its former dense population, were supplied with water. We were informed that within the walls of Jerusalem living wells and fountains, at present, were comparatively unknown. Three small fountains, in the lower part of the valley of Jehoshaphat, are said to be the only waters that can be depended upon in the region around. The city is chiefly supplied by means of its cisterns, every house of any importance having one or more of these, so arranged that the winter rains can be conducted into them, by means of pipes and ducts, from the roofs and court yards. With suitable care the water in them can be preserved pure and sweet during the whole summer. Besides these private cisterns, there are many public tanks, pools and reservoirs in the city and suburbs. We saw the ruins of aqueducts, cisterns and immense tanks, which showed that in former periods great attention and a vast amount of labor had been employed to secure supplies of water. In every quarter of the site of the ancient city numerous reservoirs and cisterns are discovered--some of immense capacity, excavated in solid rock; others, formed upon the flat surface of the rock, built up around with stones thickly lined with cement. One of these subterranean reservoirs was discovered eighty feet below the surrounding surface. Subterranean aqueducts lead in various directions from the cisterns, frequently formed in the solid rock, extending many hundred yards. How these numerous cisterns were supplied is still a great mystery. Some imagine it was effected by conduits connecting with secret springs and fountains a long distance beyond the city. The Jewish rabbi, with whom we conversed, stated that many springs and fountains which formerly supplied the inhabitants of Jerusalem, had long since ceased to flow, but he expected the time was near when they would be revived into living waters. Jerusalem occupies but a small space--its walls are but a little over two miles in circumference. Its population has been variously estimated; the following particulars I believe are tolerably authentic: Jews, nine thousand; Mohammedans, five thousand; Christians, about four thousand, making a total of eighteen thousand. The political and financial condition of the Jewish population is not very flattering or prosperous. The people are generally poor and oppressed, without means or opportunity of improving their circumstances. They receive large contributions from Europe and America, to aid in objects of charity, and in making small improvements in the way of public buildings. In our interview with the chief rabbi, we learned that foreign influence is operating, in a small measure, in their favor toward softening the feelings and moderating the rules of the Turkish authorities; that they are allowed to purchase and hold title to real estate; but they have no money to expend in this direction, and if they had it would be discouraging under the present system of taxation. All kinds of property are heavily taxed, and all private and public enterprise is discouraged. A direct tax is levied on persons, cattle, land and fruit trees; tobacco and silk pay about forty-two cents per pound, and all other articles eight per cent., either in kind or money. Near where the Temple formerly stood, is a small paved area where the Jews have been permitted, during many centuries, to approach the precincts of the site of the Temple of their forefathers, and lament and wail over the ruins, and the desolation of their nation and sanctuary. In this retired locality, each Friday, Jews of both sexes, of all ages, and from every quarter of the world, are seen weeping, bathing the stones with their tears, and lifting up their voices in loud lamentation. No one can witness this scene without being touched with feelings of the deepest sympathy, and the poet may well say: "Oh, weep for those that wept by Babel's stream, Whose shrines are desolate, whose land a dream; Weep for the harp of Judah's broken spell, Mourn--where their God hath dwelt, the godless dwell!" Lorenzo Snow. LETTER IX. The Stone of Unction.--The Holy Sepulchre.--The Chapel of the Angel.--Hill of Calvary.--The hole in which the Cross was planted.--House of Pilate.--"Behold the Man!"--The true Cross.--A terrible Massacre.--Turkish Guards.--Christianity despised by Jews and Mohammedans.--Farewell to Jerusalem.--Gala day.--Arab Agriculture.--Shechem.--Ferocious People.--The Olive.--Samaria. Palestine, March 8th, 1873. _Editor Deseret News_: Among the variety of objects which claimed our attention while at Jerusalem, was the Church of the Holy Sepulchre. It is an extensive building, with a host of sacred relics and holy places, grouped together within a few yards of one another; among others, the place of the Savior's crucifixion; the spot where His body was anointed for burial; where the Virgin stood and witnessed the crucifixion; the place where His body was wrapped in linen clothes; the rent in the rock produced by the earthquake; the place where the soldiers cast lots for His raiment; the column to which He was bound when scourged; the place where He was stripped by the soldiers; and the prison in which He was incarcerated previous to being led to the place of crucifixion, etc. In front of this building is a small area, occupied by a sort of bazar for the sale of sacred relics, and used also as a place of gathering for all classes of pilgrims. Within this building, near the door, surrounded by a low railing, is the Stone of Unction, which consists of a marble slab, on which the body of the Savior is said to have been anointed for the burial. This, we were told, however, is not the real stone, as that was concealed underneath to prevent devout pilgrims from carrying it off or wearing it away by constant kissing, as was the case with the bronze toe at St. Peter's, Rome. Several lamps are suspended over this sacred spot, and kept constantly burning. We proceeded to the apartment appropriated to the Holy Sepulchre, twenty-six feet long by eighteen broad, ornamented by a dome. We entered first a small apartment called the Chapel of the Angel, where it is said he sat upon the stone which had been rolled away from the door of the sepulchre. A portion of this stone stands upon a low pedestal, though it is asserted that the real stone was stolen by the Armenians, and is now exhibited in their chapel. From this apartment a low narrow door opens into the vault of the sepulchre. It has a dome roof sustained by short marble columns. The place where the Savior's body is said to have lain, is covered by a marble slab, considerably worn at the edges by the continued kissing of pilgrims. A large number of gold and silver lamps are suspended over it, and kept constantly burning. It is fitted up as an altar; above it are costly gifts, thickly set with precious stones, presented by different sovereigns of Europe. A Greek priest was officiating when we entered, who signified his recognition of our presence by scattering sweet perfumery in great abundance over our persons. All pilgrims were sprinkled in like manner, who were constantly crowding in upon their hands and knees, kissing the cold marble, sobbing and bathing it with their tears. This is said to have been hewn in the rock, but we could see no rock--the floor, tomb and walls are all marble. We ascended a flight of steps leading to an apartment or small chapel which is said to cover the Hill of Calvary. Here was shown a rent or hole in the rock, as that in which stood the cross while the Savior hung upon it. Many other places were shown, which it is needless to mention. After leaving this building, we went to the House of Pilate, which is said to occupy the same locality as that of the Roman governor; we saw but little, however, to satisfy us of the identity of the Judgment Hall. We came to a building said to cover the place where Jesus came forth wearing the purple robe and crown of thorns, when Pilate exclaimed to the people. "Behold the man!" The place was pointed out where the Savior sank under the weight of the cross, when Simon the Cyrenian was compelled to take it up, and bear it after Him; also the spot where Veronica appeared with a napkin to wipe the sweat off the Savior's brow, when His portrait was miraculously impressed upon it. This pretended relic is preserved as one of the chief in the Basilica of St. Peter's at Rome. Religious enthusiasts of opposite sects vied with each other in searching out relics, and places to be reverenced and adored by people of their respective persuasions, performing pilgrimages to the Holy Land, their zeal, in some instances, carrying them beyond the bounds of honesty, to practising deceit and imposition. Many of these places had been remaining for centuries beneath the gradual accumulations of debris, and could not be identified, either by history or tradition; consequently, divine intimations were sought, miraculous tests applied, and other methods resorted to in order to establish their claims to genuineness. Helena, the mother of Constantine, when about eighty years old, in the fourth century, is said to have been divinely impressed to proceed to Jerusalem and make sacred discoveries--to search out the true cross, the holy sepulchre, and other relics and localities connected with the crucifixion of the Savior. Accordingly she went to Jerusalem and, enlisting the services of the inhabitants, instituted a search for the cross of the Savior. Digging through the debris, some twenty feet or more, at length three crosses were discovered, together with the tablet, the nails and crown of thorns. The tablet or inscription, "This is Jesus the King of the Jews," being separated from the crosses, therefore the true cross could not be identified. At last a remedy was discovered. A lady of quality was confined upon her bed in Jerusalem, of a fatal disease. The three crosses were successively presented to her; the two first without effect, but on the approach of the third, she sprang from her dying couch perfectly restored. Thus the identity of the true cross was established. The pillar to which Christ is said to have been bound when He was scourged, is carefully secured, that it may not be stolen by pilgrims, who are only permitted to touch it with a small, round stick, some four feet long or more, kept for this purpose. The stick, after having one end put in contact with the sacred relic, is then kissed by the pilgrims with great fervor and vehemence. While present we witnessed many instances of this fervent and striking devotion. We visited the reputed Garden of Gethsemane, which belongs to the Latin Church. An opposition one has recently been established by the Greek Church. As soon as the trees have sufficiently grown, and other fixtures remained long enough to impart an ancient and venerable appearance, it will then be exhibited to devout pilgrims as the real, genuine Garden of Gethsemane. The low, sunken condition of Christianity in Jerusalem is pretty clearly illustrated in the following description of scenes enacted in the Church of the Holy Sepulchre. On Easter eve, each successive year, it is pretended that holy fire descends from heaven, lighting up all the lamps in the Holy Sepulchre. On this occasion multitudes of enthusiastic pilgrims are assembled from every quarter of the globe, awaiting with burning anxiety to participate in its benefits, and to receive its holy influences. Just before the prescribed moment for this miraculous descent, the Greek Patriarch enters the tomb, alone, and presently gives out, through a hole in the wall, the holy fire, to the eager and excited multitude. In former years all the churches participated in the performance of these rites, but latterly have desisted, one after another, till, at present, this practice is continued only by the Greek Church. At these extraordinary scenes, very serious accidents frequently occur--old men and women crushed and trampled to pieces, or perhaps quarrels arise between rival sects, resulting in shooting and stabbing one another. In 1834, deplorable and fearful scenes were enacted in that sacred building. While the church was crowded with Christian pilgrims, a contention arose, in which the Turkish guards engaged; the confusion soon became general, and directly grew into a terrible battle. The scene of horror cannot be described. Numbers were bayoneted or knocked down with the butt ends of muskets, and their blood and brains scattered upon the wall and pavement, each seeming intent to destroy his fellow, or save himself from immediate destruction. Many were pulled down and trampled to death while endeavoring to escape from the building. When order was restored, the dead were lying in heaps around, and even upon the Stone of Unction the bodies of the dead were piled up, and in some places the wounded and dead were thrown together promiscuously, one upon another, five feet high or more. The Turkish government is obliged to keep a guard constantly watching at the Church of the Holy Sepulchre, to prevent these contentions and fightings between the rival Christian churches. These contradictions, contentions and impositions by the rival Christian sects, in Jerusalem, render the Christian religion a subject of scorn and contempt, both to the Jews and Mohammedans, and it is certainly a matter of serious regret that, in this enlightened age of Christianity, such things should exist in this sacred locality where our holy religion was established, and our Savior martyred. Syria, March 11th, 1873. Leaving Jerusalem, we ascend by a steep, rocky, winding path to the commanding heights of Mount Scopus, where, turning backward, we take a long, lingering look at the "Holy City"--its noble domes, its high, tapering minarets, and its surrounding mountains. We descend the mountain into a naked, desolate region, our path lying over rocky plateaus, through deep ravines, and over barren hills covered with loose stones and sharp rocks. A small village is seen away to our left on a lofty hill, flags and streamers flying, guns firing, and groups of men and women gaily attired, in open air, rejoicing in the dance. We pass several towns perched among the gray rocks, on the mountain slopes, or crowning the summits of high hills, also several sites of ancient towns overspread with ruins. Sterility and barrenness form the general features of the country. The trees are few, gnarled and stunted, here and there sticking out from rents and holes in the rocks, and broken, decayed terraces, and still clinging to the cliffs. The second day we found the hills and glens less rugged, the country improving in general appearance, the soil more fertile and better cultivated. We passed through many winding valleys with landscape beautiful and picturesque, the hills terraced from base to summit, supporting vines, fig and olive trees, the scenery enlivened by wild flowers, bright and gay, springing up from the green, luxuriant herbage. The Arab is seen with his primitive plow and diminutive oxen, breaking up his ground; a Bedouin on his fleet steed, with his brass-bound gun suspended over his shoulder, galloping over the hills; the Mussulman, with his wives and children, scantily dressed, plucking the weeds from his patch of grain; peasants passing in their gay dresses of red and green; long strings of mules, donkeys and camels, winding along the tortuous path; the shepherd preceding his flock of sheep and goals, leading them along the mountain slopes or standing with them clustered around a favorite fountain. We are now approaching Nablous, a modern town on the site of the ancient Shechem, a name familiar to the Biblical reader. Clambering up a steep, rocky path, we arrive at the crest of a lofty ridge, where we enjoy a lovely, romantic scene--the finest and most pleasing since leaving Jerusalem. Before us lies an undulating plain, stretching far away northward, encircled by picturesque hills, no object on its surface to break the view; around its borders are small groves of orange trees, and here and there clumps and rows of olives, giving it the appearance of a European park. The villages here as elsewhere, instead of being located on the plain, are, for security, built on the crest of steep hills, or high up on the acclivities. The people we now meet appear different in character, manners and dress from those occupying the country we have passed. They look daring and ferocious, ready to commence hostilities on the slightest provocation. Armed cap-a-pie with a flintlock shot-gun, a huge dagger sticking in front of their girdle, pistols and a large knobheaded club, they seem pleased in displaying these arms, and, judging from their sturdy, athletic appearance, I have no doubt they could employ them to great advantage. We frequently met these fellows armed in this manner, driving along a miserable looking, half-starved donkey, loaded probably with all they possessed, except arms and shabby clothing. There is, however, a cause for this oddity. A bloody feud, most likely, exists between one family and some other family, which was commenced hundreds of years ago by their ancestors. Some person was killed, and one of that person's family killed another in return; then another was killed in revenge, and thus it has continued until the present. Every member of the family is in danger, and lives in dread--any moment the avenger of blood may pounce upon him. Therefore he is armed at all hours and in all places--when leading his flocks on the mountain, his donkey on the road, or when plowing in the field, ofttimes having to flee from house and home, and abide with strangers. This fearful state of things arises from the following law of the Koran: "O, true believers, the law of retaliation is ordained to you for the slain--the free shall die for the free." I suppose Mahomet drew this from the Old Testament, but failed to make the corresponding merciful arrangements--"cities of refuge." The second night we camped in a lovely spot, in the suburbs of Nablous. This city, known in Bible history as Shechem, possesses the most charming and picturesque scenery of any site in Palestine. It is situated along the base of Mount Gerizim, on the south side of a verdant valley, sparkling with streams and fountains, and decorated with olive trees, gardens and fruit orchards. The cliffs, hills and mountain slopes, supporting terraces, rising one above another in regular gradation, growing narrow strips of waving grain, together with fig, olive and orange trees. The valley is clothed in the richest foliage and vegetation. Viewed from different points, the city, with its white-domed buildings, and its mosques and towering minarets, presents a charming picture. Nablous contains eight thousand inhabitants, only five hundred of whom are Christians. The buildings are constructed chiefly of stone; in style and general appearance they are similar to those in Jerusalem. The streets, as in all other towns in Palestine, are narrow, crooked and extremely filthy. The houses project over and cover them, being supported on arches. The inhabitants have the reputation of mistreating strangers, especially ladies. Prompted by curiosity, no doubt, they visited our tents by multitudes. In turn, we perambulated their filthy city, experiencing no illtreatment. In Shechem, as we learn from sacred history, Simeon and Levi avenged the dishonor of their sister Dinah, by murdering the whole population of the city, having first decoyed them into complete disability of defending themselves. It was the first spot where Abraham pitched his tent in Canaan--"Place of Shechem at the oak of Moreh." Jacob, also, on his return from Mesopotamia, pitched his tent in this then pastoral region. This is the place where Jacob sent his favorite son, Joseph, to look after his brethren. "A certain man found him wandering in the field," and directed him to Dothan, about twelve miles north, where they had removed. Here Rehoboam was proclaimed king over all Israel; and not long afterwards the ten tribes revolted, and made Jeroboam, the son of Nebat, king, and established Shechem as the capital. Soap, cotton and oil are the chief productions at Nablous. The olive is extensively cultivated, and is seen around every village and hamlet Clothed in midwinter, with their soft, gray foliage, they always impart beauty and add an air of cheerfulness to the landscape. The olive is slow in its growth, requiring from twelve to fifteen years before it begins to pay the expense of cultivation. It is long-lived--one thousand years and upwards. The older ones have a remarkably venerable appearance, with their great gnarled and furrowed stems, especially when representing the last stages of life's decline. Usually the fruit ripens in November and December, and is beaten off with long sticks, and gathered by women and children, who carry it away in baskets on their heads to the press, where the oil is extracted by an apparatus quite rude and primitive. The berries are placed in a round cavity excavated in a rock, when a huge stone is rolled over them by oxen or manual force. The pulp is bound up in mats, placed under the press, which is forced down by a screw or heavy beam. The liquor is partially heated, the oil is then skimmed and put into skins or earthen jars. From Nablous (Shechem) to Samaria, our next principal point, we pass through a lovely country--over terraced hills, and winding through partially cultivated valleys, with fields of grain two-thirds grown and orchards of figs and apricots. Small villages are seen crowning summits of distant hills or perched high up their rocky sides, seldom appearing in the rich vales below. Samaria contains about sixty buildings, with four hundred inhabitants. It occupies a narrow, rocky plateau, midway up the side of the steep, lofty hill. In the midst of a gentle shower, we rode up to the village through a narrow, winding path, climbing over large boulders and forked, sloping, conical, shelving and slippery rocks. Halting a few minutes, we then ascended to the summit, on which is an open area, formerly surrounded by columns, only a few of which are now standing. In descending the mountain, we reached a place on its slope, covered with magnificent ruins--a quantity of columns, some standing, others broken and lying in fragments over the ground. Sixty or more of these pillars, two feet in diameter, eighteen in height, are standing without their capitals, deeply sunk in the ground. It is supposed that these columns were designed to decorate the principal street of the ancient city. Large quantities of hewn stone are strewed around over the plowed fields and orchards in the valley below, and piled into the terraces which partially encircle the hill. In viewing these immense ruins, I was reminded of the fearful prediction of Micah: "I will make Samaria as an heap of the field, and as plantings of a vineyard, and I will pour down the stones thereof into the valley, and I will discover the foundations thereof." Lorenzo Snow. LETTER X. Famous Scripture locality.--Village of robbers.--Battlefield of Palestine.--Mounts Tabor and Hermon.--Nazareth.--The Holy Grotto.--Table of Christ.--Arab plows.--Cana of Galilee.--Arab school.--Sea of Galilee.--Tiberias.--Bedouin spinsters.--Residence of Mary Magdalene.--Serenaded by Bedouins.--Backsheesh. Syria, March 15th, 1873. _Editor Deseret News_: Leaving Samaria, we wind up a rocky acclivity and pass through an avenue of olive trees, to a smart looking village, located on a stony ridge. Our road now lies over low hills covered with dwarf oak and hawthorn, through rich valleys abounding in wheat fields, fig orchards and groves of venerable olive trees, with gnarled and furrowed trunks, clothed with gray foliage, and along over hills whose terraced sides are covered with vineyards. Several villages are seen dotting the hill sides or crowning their lofty summits. We passed through some low, winding ravines. These are the passes so often defended by the "ten thousands of Ephraim and thousands of Mannasseh," against their northern invaders. In the midst of these hills, the famous Gideon, the hero of Mannasseh, was nurtured and reared; through these passes he marched at the head of his little army against the Midianites, who were lying in multitudes in the Valley of Jezreel. We passed a large village surrounded by olive groves. Its inhabitants have a bad reputation. It is said that they will not miss an opportunity of plundering the solitary traveler when found in the neighboring glens. Friday, 7th, we camped at Jenin, interpreted "fountain of gardens." It contains three thousand inhabitants, chiefly Mohammedans. The town is charmingly situated, commanding a view of the great Plain of Esdraelon. The low hills behind are overspread by shrubbery, with here and there patches of olives. Around the town the landscape is clothed in rich verdure, variegated with flowers of brilliant colors; also fine gardens encircled by hedges of cactus of immense growth, and palm trees here and there raising their graceful heads. The Plain of Esdraelon, the famous battlefield of Palestine, stretches far away, from fifteen to twenty miles to the base of the mountains, below Nazareth, on one side enclosed by the hills of Galilee, on the other by the mountains of Samaria, the whole forming one vast, unbroken expanse of verdure. In all this plain, not a village or hamlet appears, though they are seen dotting the slopes of the surrounding hills, or perched on their rocky summits. Long strings of Bedouin tents are here and there strung along its borders, and numerous flocks and herds are fattening on its luxuriant herbage. Several fierce looking Arabs visited our tents in the evening, whose appearance failed to impress us favorably respecting their future intentions; our guards occasionally fired a gun during the night, indicating their presence and preparation for defense. The following morning we passed over the Plain of Esdraelon. We now have a view of Mount Tabor, dotted with oaks from base to summit, and Mount Hermon, panoplied in snow. After descending a steep, rocky ridge, we wind through a dreary glen, opening into the valley of Nazareth. We rode through the crooked, filthy and narrow streets of the city of Nazareth, and pitched our tents near its borders. The town is located in narrow ravines, and on the narrow, rocky declivities by which they are separated. A little valley opens out before it, about one mile long and one-half mile in breadth, engirdled by high, bleak hills. The valley is divided into small, plowed fields, in the centre of which are patches of gardens, enclosed by hedges of cactus. The Franciscan convent is the most prominent structure, then a mosque with its white tapering minaret looms up from among the low buildings. The city contains four thousand inhabitants, the larger portion of whom are Christians. Nazareth is remarkable for being the home of the Savior's boyhood--the scenes of his private life. Many objects and places are shown, associated with the Virgin and the Savior--the "Holy Grotto," where the angel announced to Mary that she was favored of the Highest: the "Workshop of Joseph," in which Jesus worked; the "Table of Christ," etc., but having little faith in their identity, I waive description. We remained over Sunday, and next morning pursued our way, leading over some fine valleys under moderate cultivation. Arabs were plowing the fields. Their plows, and mode of using them, are remarkably simple and primitive. This instrument consists of a crooked stick, four inches in diameter, shod with iron six inches wide, tapered to a point, a wooden peg through the top forming the handle. In the middle of this stick, the end of a small round pole is fastened, the opposite end is attached to the yoke by strings or ropes. The yoke is formed by a short, straight pole, with bows partly of wood and partly of ropes. It is placed upon the necks of two dwarfed, wretched oxen or cows, the size of our ordinary yearlings. In one hand the Arab holds the handle of his plow, in the other flourishes a long stick, by virtue of which the machine is put in motion, and its velocity regulated. It works into the soil about four inches, breaking the same in breadth. The land, under this mode of cultivation, will yield, per acre, probably six or eight bushels. Under proper management, it would produce five times the amount. We stopped at an Arab village, known in Bible history as Cana of Galilee, consisting of a few low, dirty dwellings. We dismounted and entered a small, miserable structure, called a chapel, containing some old stone pots, which once, as we were informed, contained the water which Jesus converted into wine, at the wedding. Withdrawing from this place of relics, I entered a hall some fifteen feet in length by thirteen in breadth, divested of door and windows, occupied by Arab children as a schoolroom. Some thirty or forty boys, seated in rows upon the ground, each with a small tablet, covered with characters, were chanting their lessons very loud and with remarkable energy. This chanting and repeating together is the usual method adopted by the Arab teacher in instructing "the young idea how to shoot," it being maintained that it fixes more indelibly the principle in the memory. However this may be, I am certain the chanting scene was strikingly impressed on my memory, and the picturesque appearance and noisy characteristics of an Arab school cannot be forgotten. At length we reach the summit of a lofty mountain and look abroad on the vale of Gennesareth, and down one thousand feet upon the Sea of Galilee, whose surging waves were once stilled, and the howling tempest silenced, by the voice of the Savior. Descending the steep declivity, we spread our tents among some old ruins, rent walls, and crumbling towers, directly upon the shore. The effects of the great earthquake of 1837 are everywhere distinctly visible. The Sea of Galilee is about fifteen miles long, from six to seven broad, though, owing to the remarkable clearness of the atmosphere, it looks much smaller. It occupies the bottom of a deep basin, the sides of which shelve down with gradual slopes from the summits of the surrounding hills. On one side, these hills or mountains rise nearly two thousand feet, intersected by deep ravines. The Jordan flows into it from the east, and passes out at the south. It is about seven hundred feet above the level of the Dead Sea, into which the Jordan empties, after accomplishing a remarkably serpentine tour through the valley which bears its name. I here introduce from the pen of my sister: AT THE SEA OF GALILEE. I have stood on the shore of the beautiful sea, The renowned and immortalized Galilee, When 'twas wrapped in repose, at eventide, Like a royal queen in her regal pride. No sound was astir--not a murmuring wave-- Not a motion was seen but the tremulous lave, A gentle heave, of the water's crest-- As the infant breathes on its mother's breast. I thought of the present--the past; it seemed That the silent sea with instruction teemed; For often, indeed, the heart can hear What never, in sound, has approached the ear. Full oft has silence been richly fraught With treasures of wisdom and stores of thought; With sacred, heavenly whisperings, too, That are sweeter than roses, and honey dew. There's a depth in the soul, that's beyond the reach Of all earthly sound--of all human speech, A fiber too sacred and pure to chime With the cold, dull music of Earth and Time. 'Tis the heart's receptacle, naught can supply But the streams that flow from the fount on high, An instinct divine, of immortal worth, An inherited gift, through primeval birth. * * * * * * * Again, when the shades of night were gone, In the clear bright rays of the morning dawn, I walked on the bank of this self-same sea, Where once our Redeemer was wont to be. Where, "Lord save, or I perish," was Peter's prayer; Befitting the weak and the faithless elsewhere. And here, while admiring this Scriptural sea, Th' bold vista of Time brought th' past up to me. Embossed with events when the Prince of Life Endured this world's hatred, its envy and strife; When, in Him, the Omniptent was revealed, And, by Him, the wide breach of the law was healed. The gates He unbarred, and led the way, Through the shadow of death to the courts of day; And "led captivity captive" when "He ascended on high, and gave gifts unto men." Damascus, Syria, March 17th, 1873. We are tented in the suburbs of Tiberias, which is a small village of two thousand inhabitants. It numbers eight hundred Jews, poor, sickly-looking and friendless, an appearance, unfortunately, too applicable to the generality of this people whom we saw in the towns and cities of Palestine. They are permitted to occupy a small area in the middle of the town, where they have erected small synagogues, and established some common schools. Close upon the shore is a Latin convent, which stands on the spot, as we were informed, where the scene of the miraculous draught of fishes occurred. Tiberias was built by Herod, the murderer of John the Baptist, in honor of the Roman Emperor, and was the capital of the province of Galilee. The next morning we moved camp up the lake six miles. President Smith, Professor Carrington and T. W. Jennings, with two American gentlemen, taking boat and making the excursion by water; the remainder of the company, with myself, mounted horses and followed the shore. Our ride was interesting and cheering, under the influence of a smiling sun, and in an atmosphere of Egyptian balminess, far below the cold breezes of the hills of Galilee. We overtook some Bedouin ladies, each perched on the hump of a camel, traveling in the same direction, chanting their native songs very plaintively. Our young Arab guide, with becoming suavity, engaged them in an interesting conversation, the general features of which he afterwards explained. They informed him that they had no husbands, which circumstance they reckoned a great misfortune. This was attributable, they said, to one cause only. The laws and customs of their country permitted the father to dispose of his daughter for any stipulated amount, the price varying from five hundred to eight thousand francs, according to the beauty and accomplishments of the lady in question; that they could readily procure husbands, but the young gentlemen who fancied them, and whom they wished to favor, were not prepared to meet the exorbitant demands of their fathers; consequently they were not married, which they regretted exceedingly. It was the custom of the ladies, they said, to marry early, at the age of twelve or thirteen years; that they themselves were rising of twenty, a circumstance which made them uncomfortable and very melancholy. We passed a cluster of low houses, resembling hovels more than human dwellings. This was formerly the residence of Mary Magdalene, whom the Savior delivered from the power of demons. Our path now lay along the gravelly shore of the sea, and through tangled thickets of thorns, cane and tall nettles, occasionally passing clumps of oleanders, adorned with blushing roses, peeping out beneath their green luxuriant foliage. At length we reached our camping ground, a romantic spot--a pretty patch of green sward, formed of clover and other grasses, near a remarkably large fountain, whose sparkling waters burst forth beneath a large gray mountain and swept down into the sea some yards below. A camp of wild Bedouins, on our approach, comprehending our wishes, generously consented to withdraw to a distant locality. Before leaving, however, they proposed to honor us with a serenade. Their instruments were strikingly rude, and, as we presently learned, better adapted to loud, shrill noise than to musical harmony. Our animals were not excitable under ordinary circumstances, but this was a little too much for their nerves--looking towards the tempestous sounds they commenced snorting, prancing, breaking away, and rushing off in various directions. In this state of things, we saw that, however flattering the serenade might be to our vanity, there was danger of a drawback to our progress as tourists; hence we intimated to our Bedouin admirers that though we appreciated the honors they were laboring to bestow, should it suit their convenience to terminate at once the peculiar entertainment we should consider ourselves eminently favored. They closed the amusement with a modest suggestion that some backsheesh was due for their services, which having paid, our muleteers hurried off in search of the animals. Lorenzo Snow. LETTER XI. At Athens.--Plains of Attica.--Hill of Mars.--Galilee.--Scriptural reminiscences.--Fountain of Dan.--Cesarea Philippi.--Damascus.--An unfortunate Architect. Athens, Greece, April 10th, 1873. _Editor Deseret News_: We are in the city of Athens, surrounded by the ruined temples and crumbling walls of ancient Greece; have stood on the lofty summit of the Acropolis, beside the marble columns of the Parthenon, in the midst of broken pillars and fallen temples, looking down on modern Athens, the Plains of Attica, the famous Hill of Mars, and off on the "Flowery Hymettus." We have met the King of Greece on the sidewalk of Athens, cane in hand, and in simple costume, like an ordinary gentleman; have seen the nation's deputies debating in parliament, and have spent an evening at tea with our American minister; have sailed on the classical waters of the Mediterranean, up the Archipelago, among its beautiful islands. We have viewed Constantinople, its numerous mosques with swelling domes and pointed minarets, and promenaded its dark, winding avenues, through its wilderness of bazars, have seen the Sultan--all, and a thousand things else, since leaving Palestine. Therefore, it is possible an apology is due for continuing my descriptions of the Holy Land. Syria and Palestine, in many respects, we have found the most interesting of any country we have visited, as regards the character and condition of the people, its natural scenery, its having formed the great theatre, where were displayed, during many centuries, the dealings of God with favored Israel, as well as its being the opening scene of the Gospel dispensation; besides embracing the sites and melancholy ruins of ancient cities so familiar to the Biblical student. I now return to Galilee. I ascended the mountain above "The Fountain of the Fig Tree," to a point overlooking our camp and commanding a view of the Plain of Gennesareth, the Sea of Galilee, and the towering summit of Mount Hermon. Here I employed the passing moments in serious reflections on the associations called forth by the peculiar circumstances around. A great portion of the Savior's life was spent in the region around the Sea of Galilee. After having been expelled from Nazareth, His native city, by His own townspeople, He came down from the hilly country of Galilee, and made his home upon these shores, chose His Twelve Apostles, taught the people in their towns and villages and on the seaside, as they flocked around Him in multitudes. He performed His mighty works in the cities of Chorazin, Bethsaida and Capernaum, which stood on these shores, filled with inhabitants. Eighteen centuries have wrought marvelous and fearful changes in the scenery and condition of this locality. When the Savior and His Apostles were coasting along these shores, addressing anxious multitudes, healing the sick, unstopping the ears of the deaf, giving sight to the blind, and raising the dead, Tiberias, adorned with its numerous palaces and temples, stood in the zenith of its glory, its citizens reveling in splendor and luxury, and its many priests, in imposing costumes, full of studied systematic knowledge of the law and the Prophets, and glowing with pious zeal to entrap and destroy the Apostles and the Savior of the world. Infamy covers the memory of those priests, and not a single building of that magnificent city remains, and nothing is seen but patches of low decaying walls, a few heaps of hewn stone, and granite columns strewed around. The country about the Sea of Galilee was then densely populated--cities and towns occupied its shores, the summits and slopes of the surrounding hills. Bethsaida, Capernaum, Chorazin and many larger cities were teeming with inhabitants and in the height of prosperity. The Plain of Gennesareth, under the finest state of cultivation, appeared like a paradise of gardens, growing luxuriantly the choicest of fruits. This plain is now overspread with thorns and tall nettles, and everywhere marked by the finger of desolation. Those cities are now left without an inhabitant, and their places covered with heaps of decaying stones and prostrate walls. Capernaum is so nearly annihilated that even the place it occupied is a subject of keenest dispute among travelers; and even now I see before me, in the vicinity of our tents, decaying relics, considered by some to designate the locality of that ancient city. We left the Sea of Galilee, and continued our route through an improving country, crossed an old Roman road, through fields of grain, beans and lentils, passing several large camps of Bedouins, and for the night pitched our tents at a large fountain, near which a company of Arabs were engaged in digging a sect, to water a rich plain below. This night was characterized by a concert of striking wildness, performed by a great multitude of musical frogs in adjacent marshes, joined by howling dogs in an Arab camp, mingled with loud responses of the hoarse voices of our pack-mules, combined with a hideous chorus of sharp yelping jackals in the neighboring glens. The next day we passed several long lines of black tents of the Bedouins, and numerous herds of cattle feeding in the plains and rich valleys. They were dwarfed, and were degenerated like the inhabitants of the country. We lunched at the "Fountain of Dan," one of the great sources of the Jordan, in the shade of a venerable tree, remarkable for the immense are covered by its branches. On our departure, two Arabs stopped to enjoy their bread and cheese in its cooling shade. While thus occupied they were surprised by a marauding party of Bedouins, who relieved them of all their little conveniences. While sympathizing in their misfortunes, we were somewhat pleased that we had escaped their experience. We camped at Cesarea Philippi, on the bank of a rushing stream, in the midst of a beautiful grove. Here is the great fountain which forms the main source of the Jordan, the most celebrated of rivers. From this immense fountain the waters collect, and soon form into a rapid torrent, rushing along with great impetuosity, tumbling over rocks, foaming and scattering its spray in all directions. At this place, that remarkable conversation occurred between Christ and His Apostles, in which Peter affirmed that Jesus was "the Christ, the Son of the living God." And Jesus answered and said unto him, "Blessed art thou, Simon Barjona, for flesh and blood hath not revealed it unto thee, but my Father which is in heaven: And I say also unto thee, that thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it;" thus securing to every person the privilege of obtaining a like revelation. The modern village consists of some forty houses massed together with flat roofs, on which the dirty and filthy inhabitants sleep in the summer season, to prevent being eaten by flies and bedbugs, and bitten by scorpions, which they are too lazy to destroy. The following morning, leaving Cesarea Philippi, we pass over a well watered country, whose inhabitants possess more energy and enterprise, improving, in a small degree, a few of the natural advantages which surround them. We camped at night near what is said to have been "one of the burial places of Nimrod;" and the next day, after an interesting ride of a few hours, on ascending an eminence, a panorama of great beauty and magnificence burst upon our view--the city of Damascus, "the Pearl of the East," its wide extended plains, on which are a hundred villages, numerous mosques looming up here and there, above the immense, spreading mass of broad, white roofs, their great swelling domes and tapering minarets adorned with golden crescents, the great Plain of Damascus, ornamented with rich fields and beautiful gardens, groves of popular and walnut, orchards of figs, apricots and pomegranates, and numerous vineyards, sprinkled here and there with tall, conical cypresses, and now and then a palm lifting its graceful head, stretching east far away till lost beneath the gray horizon northward, till reaching the mountains of Anti-Lebanon, and away south, where it is bounded by the river Pharpar, of Scripture memory. The picturesque appearance of the circling hills and mountains casts an air of singular enchantment around this profoundly magnificent scenery--the long bare ridge of Anti-Lebanon, the snow-capped peak of Hermon, distant some forty miles, a multitude of beautiful conical hills, and still beyond, a long ridge of pale blue mountains, the "Hills of Bashan." Passing along this plain, we entered Damascus, rode through some of its principal streets and camped outside the walls, on the banks of the Abana. Much of the richness and beauty of the Plain of Damascus is owing to the invigorating influences of this stream of Bible celebrity, which flows through it from west to east, and is conducted from its channel, and carried on to the plain. Another mode of irrigation, however, is adopted in places where the Abana cannot be reached. It being rather peculiar, I will describe it: A well is first dug till water is discovered; the slope of the plain is then followed, when another is sunk, forty or fifty yards distant; the two are then connected by a subterranean channel, leaving sufficient fall for the water to flow. In this manner a long line of wells is constructed, and the stream of water thus secured is at last on a level with the surface, when it is ready to be used. The plain has a great number of these curious aqueducts, several of which extend along from two to three miles underground. Where the waters of one are spreading life and verdure over the surface, another below is gathering a new supply, obtaining it, in some measure, from the surplus of the former, which soaks through the soil. We called on the American Consul, who treated us courteously and assisted us in accomplishing the object of our visit to Damascus. Before we left, he spent an hour under our tent in conversation mutually agreeable. We visited Prince Abd-el-Kader, who, during the invasion of Algiers by the French, fought so valiantly to preserve the freedom of his country. The interview was pleasant and interesting--Mocha, in elegant cups, served in Oriental style, illustrated his good feelings and respectful consideration. Damascus is supposed to be nearly four thousand years old, the oldest city in the world. Some affirm that it was founded by Uz, the son of Aram. At least, it was a noted place in the days of Abraham--the steward of his house was mentioned as "Eliezer of Damascus." The city is about four miles in circumference, and contains one hundred and fifty thousand inhabitants--about eighteen thousand of these are Christians, six thousand Jews, and the rest Mohammedans. The Christian population, previous to the massacre of 1860, numbered about thirty-two thousand. During the three days of those bloody and heart rending scenes, it is supposed that nearly three thousand Christians were murdered. Their private dwellings and churches were burned, their property destroyed, and the survivors driven forth from their homes penniless, with no means of support. Women and girls were seized and compelled to suffer the most fearful of all forms of slavery. Many of the buildings of these sufferers still lie in ruins. In walking the streets of Damascus, among the staring crowds, I imagined there was discernable, in the sombre countenances of many of the people, similar feelings to those which prompted the massacre of 1860, and that they were only waiting an opportunity. Damascus is noted for the number of its mosques. We gained access to the principal one, partly through the courtesy of our American Consul, and partly through the stimulating influence of a golden Napoleon. On entering we pulled off our boots and put on slippers. In Catholic countries, on entering places of worship, taking off the hat is the invariable requisition, while in Mohammedan jurisdiction the temple of devotion cannot be entered without taking "off the shoes," while the _chapeau_ may remain undisturbed. This ancient structure, the "Grand Harem," as it is termed, is second only to the Mosque of Omar. The Mosque and square cover an area in length of eleven hundred feet, and eight hundred feet in breadth. It has three styles of architecture, and is of great antiquity. It was originally Pagan, then Syrian Christian, and now Mohammedan. On one side it has a court surrounded by cloisters with arches in front, resting on columns of granite, limestone and marble. It has three minarets--the "Western Minaret," the "Minaret of the Bride," and the "Minaret of Jesus." According to Mohammedan tradition, when Christ comes to judge the world He will first appear upon this minaret, bearing His name, He will then enter the mosque, and summon to His presence men of every denomination. Under this mosque is a cave containing a casket of gold, in which is said to be the veritable head of John the Baptist. Any doubts we may have cherished of its identity we refrained from expressing, the same as when shown similar curiosities in the more enlightened Christian churches. We ascended one of the minarets, where we had a splendid view of Damascus and its environs. A gentleman who spent several weeks in Damascus, hunting relics and curiosities, related to me the following anecdote concerning the founding of an ancient mosque, which stood in sight of our encampment. The Sultan, wishing to erect a mosque, engaged a distinguished architect, giving him instructions as to the dimension, style and location, fixing the site in the centre of Damascus. The architect, having completed the work, repaired to the Sultan to report his proceedings, and claim his reward. The Sultan enquired if he had followed his directions. He replied that he had built the mosque according to instructions in every particular, that it was beautiful and magnificent, and he felt assured the Sultan would be highly gratified; but he had ventured to depart in one item from his instructions--considering that Damascus had a tendency to spread in one particular direction, he had located the mosque a short distance towards that point, from the centre of the city. The Sultan graciously complimented him on his peculiar foresight, dismissed him with flattering expressions, told him to go home, and a commissioner should be sent to examine his work, and if approved, he should be abundantly rewarded. No sooner, however, had he returned, than an order was sent by the Sultan to have him beheaded immediately, and the following inscription engraved upon his tomb, "Let this architect's head be restored when this mosque becomes the centre of Damascus." The gentleman said he read this inscription, in Arabic, on a decaying tomb near the mosque. The external view of the private dwellings of the people is not inviting. The rough mud walls and projecting upper chambers, supported by decaying timbers, have a singularly rickety appearance. The entrance is by a miserable looking doorway through a narrow, winding passage, and not unfrequently through a stable-yard; and around the whole is cast an air of peculiar squalidness. The inside, however, exhibits a better complexion; many are neat and comfortable, and some approach to splendor, and even gorgeousness, have an open court with ornamented pavements, a marble basin in the centre, surrounded with _jets d'eau_, citron, lemon and orange trees, and flowering shrubs, affording shade and filling the air with perfume. The apartments are furnished with chairs and sofas, with soft cushions, sometimes covered with embroidered silk and satin, the walls wainscotted, carved and gilded, and the ceiling covered with ornaments. A fine macadamized road leading over some fifty miles, from Damascus to Beyrout, constructed by a French company, is the only decent road in Syria or Palestine. We passed over this thoroughfare through an interesting country, possessing natural scenery of peculiar beauty and grandeur, arriving at Beyrout, a seaport on the Mediterranean, in renewed health and vigor, gratified and instructed by our tour through Syria and Palestine. Lorenzo Snow. LETTER XII. Beyrout.--Protestant college and schools.--Embark for Constantinople.--Island of Cyprus.--Mount Olympus.--Sea of Marmora.--Arrival at the Turkish Metropolis.--Greek Independence Day.--At Athens.--Classical ruins.--Peculiar Greek customs.--Funeral ceremony. Athens, Greece, April 12th, 1873. _Editor Deseret News_: In my last I closed with our arrival at Beyrout. The locality of Beyrout is very beautiful: it stands on a promontory of a triangular form, the apex projecting into the Mediterranean, and its base extending along the foot of the Lebanon mountains. Groves of pine and mulberry are seen on the rising hills, and covering the mountain acclivities; and here and there groups of palm and cypresses. Our hotel, situated close upon the shore, commands a splendid view of the Bay of St. George, on which are floating ships and steamers, the Mediterranean, the finest portion of the city, and some of the picturesque scenery of Lebanon. It is a mental luxury to look from my window, or out from the open balcony, and contemplate these lovely scenes, wrought by the hand of God, and by His inspirations in man. The city contains over fifty thousand inhabitants--one-third of these are Mussulmen, the rest, Christians, Jews and strangers. Its numerous shops, capacious warehouses, its busy quay and numbers of bazars, ships and steamers, exhibit life and commercial enterprise, forming a striking contrast with the old, threadbare, worn-out and moth-eaten systems of doing business, still practised in the towns and cities of Palestine. With regard to foreign trade and commerce, Beyrout stands foremost in Syria; the largest imports are for Damascus, it forming the seaport for that city. The chief article of export is raw silk, the trade in which is fast increasing, and every year becoming more important. In the vicinity of the city, and through the region of Lebanon, the country is being filled with mulberry orchards, and little doubt is entertained of its proving a permanent source of business and profit. The new portion of the city is handsomely built, the private dwellings and public edifices are chiefly constructed of stone, substantially built, with some artistic display. Some of the streets are broad and well paved, and nearly everywhere signs of improvement and enterprise are visible, insomuch that one could almost fancy himself in a European city. American and English missionaries have established a Protestant college and several schools in Beyrout and in Lebanon. These institutions are accessible to students of every sect and party who are willing to conform to the regulations, which are skilfully arranged with a view to proselyting. All boarders are required to be present at morning and evening prayers, and attend Protestant worship, and college classes upon the Scriptures during the week. The Bible is also used as a text book for common instructions, etc. These educational departments are sustained by contributions from Europe and America. Some seventy students attend the Protestant college. The British Syrian schools at Beyrout number over six hundred scholars, and including the branch schools in Lebanon, rising one thousand. March 25th, we embarked on an Austrian Lloyd steamer for Constantinople. We passed the Island of Cyprus; had a view, from the deck, of Mount Olympus, the summit of which was once crowned with the celebrated Temple of Venus; passed the island of Rhodes, where we saw the fortifications of the "Knights of St. John," their bastions, battlements, overhanging buttresses and lofty towers. The Island of Patmos was pointed out in the distance, where the Revelator John received his wonderful visions. We called at Smyrna, the city honored with many euphonious names--"The Ornament of Asia," "The Crown of Ionia," "Sweet smelling Smyrna," etc.; passed the Island of Mytilene, Tenedos; went through the Dardanelles, and were shown the place where Leander, and afterward Lord Byron, performed feats of swimming; then steamed over the Sea of Marmora, and at length arrived at Constantinople, the celebrated capital of the Ottoman empire. The port was crowded with ships, steamers, barges, ferries and small boats, so numerous that they appeared as if swarming on the waters, numbering many thousands. This magnificent bay accommodates twelve hundred sail, and is sufficiently deep to float ships of war of the largest magnitude. For advantages of trade and commerce, and for beauty of situation, Constantinople undoubtedly excels all other cities in the world. It stands upon two continents, Europe and Asia, and upon two seas, the Black Sea and the Sea of Marmora. Its population is variously estimated at from five hundred thousand to eight hundred thousand; of these about three hundred thousand are Greeks and Armenians, sixty thousand Jews, and thirty thousand Europeans. It contains forty colleges, one thousand mosques, many Jewish synagogues, and numerous Catholic churches. We visited the American Minister, and spent a few hours in his company very pleasantly. We have made it an invariable rule to call on our American Ministers and Consuls, and, without an exception, have been courteously and kindly received, and in several instances our company has been solicited. Our cards and letters of introduction from President Young, on every occasion, have been noticed and honored. While in Constantinople we visited the principal mosques, the tombs of the sultans, the offices of the Sublime Porte, the Treasury, Armory, Mint, Repository of Antiquities, the bazars and the Palace of the Osmanli Sultans, the Royal Seraglio. The Mosque of St. Sophia, which we inspected, in several respects is the most remarkable edifice in the Turkish empire. It is three hundred and fifty feet in length, by two hundred and thirty-five in breadth. It was built for a Catholic temple in the sixth century, by the Emperor Justinian, and was sixteen years in course of construction. At that time it was celebrated as the most remarkable and magnificent temple in the whole empire. In the fifteenth century it was converted into a mosque, through the conquering sword of Mohammed the Second, at the capture of Constantinople. It has two flags suspended on either side of the pulpit, indicating the victory of Islam over Judaism and Christianity, and the Koran over the Old and New Testaments. The roof is constructed in such a manner that it exhibits nine cupolas, the great dome forming the highest summit, and so arranged that it appears as if suspended in the air; the whole seen together presents an appearance of singular grandeur and magnificence. The walls and numerous arches are built of brick; the interior of the building is adorned with the richest and most costly materials--granite, marble and porphyry of every description; black marble with white veins, white marble with rose-colored stripes, green and blue marble, and Bosphorus marble with black veins. We counted eight large porphyry columns, which were taken from the "Temple of the Sun," at Baalbec, and six or eight of green columns of porphyry, which our guide informed us were from the Temple of Diana at Ephesus. The floor is formed of variegated marble with waving lines, imitating the movings of the ocean. The tiles which cover the arches of the cupolas were made at Rhodes, of chalk-white clay of peculiar lightness, being only one-twelfth of the usual weight; and had inscribed upon them, "God has founded it, and it will not be overthrown: God will support it in the blush of the dawn." It has sixteen gates of bronze, adorned with crosses; the spaces between them are decorated with beautiful marble, and above them are mosaic pictures. The central dome is one hundred and seven feet in diameter, with a rise of forty-six feet, and with an elevation of one hundred and eighty feet above the ground, with semi-domes on two sides, of equal diameter. The grand dome is supported by arches resting on four immense piers, supported by abutments. Its numerous arches, pillars and cupolas are all inlaid with marble mosaics of the most beautiful designs. In the cupola are inscribed the following words from the Koran: "God is the light of the heavens and the earth." On ceremonial occasions, during the night, these expressive words are illuminated by thousands of lamps, suspended in circles, one above another, which, aided by attachments of ostrich eggs, and quantities of tinsel, and numerous artificial flowers, are said to produce a wonderful effect. One hundred architects, during the construction of this mosque, superintended ten thousand masons, five thousand working on one side, the other half at the same time engaged on the opposite side of the building. It is said of the Emperor, that during the progress of the work he paid occasional visits, to inspire the workmen, dressed in coarse linen, a cloth around his head, and a rough stick in his hand. When the walls had reached about six feet above the ground, an expenditure of about twenty-two tons of gold had been incurred; and a traditionary account is given, that when this extraordinary structure had been completed as far as the cupolas, the funds were exhausted, and the people groaning and murmuring under the heavy burden of imposed taxes; whereupon an angel appeared, and, leading the mules of the treasury to a subterranean vault, loaded them with four tons of gold! We went aboard an Austrian Lloyd steamer, April 5th, and steered for Athens, the capital of Greece. In going down the Archipelago, the usual dulness and monotony of ocean life was partially relieved by the changing scenery and charming views, constantly exhibited on the numerous islands we were passing. Syra especially attracted attention; the picturesque appearance of its capital city of thirty thousand people drew expressions of surprise and admiration. Stopping a few hours at anchorage gave opportunity of inspecting this locality. The city is built on a gigantic, conical hill, rising steeply from the shore in a semi-circle, over a mile in width, extending to an immense height; its narrow and pointed summit crowned with a large cathedral; the whole hill, with its indentures and depressions, covered from base to summit with elegant buildings painted white, with green window shutters, blue cornices and balustrades. It chanced to be a holiday with the Greeks--they were celebrating their independence. Flags were floating from the tops of buildings and tall masts of the ships in the harbor. At night, before our departure, there was a grand illumination, in which the entire city and ships at anchor participated. The appearance altogether was very striking. We arrived at Piraeus, the seaport of Athens, 7th ult., having experienced a favorable passage. We took carriage and drove to Athens, five miles distant, over a beautiful road, skirted with poplar and pepper trees. Munich, Bavaria, April 22d, 1873. The whole of the modern city of Athens has been built within the last forty-five years. It is situated about five miles from the sea, on the Plain of Attica. Many of the buildings possess some architectural beauty, which, combined with their yellow-washed stucco, present an agreeable and lively appearance. Olive groves, the scene of Plato's meditations, stretching along the plain, the trees and shrubbery in the Queen's garden, an orange grove fronting the King's Palace, pepper trees skirting the boulevards, a few cypresses and Italian poplars, form the principal foliage which is seen in and around Athens. The Queen's garden attached to the Palace is a beautiful enclosure of several acres, extending along the boulevards and partially encircling the palace, and adorned with rich shrubbery, flowerbeds, luxurious foliage, grass-plats, artificial waters and winding gravel walks. Fronting the palace is a small, enclosed area, decorated with orange trees; in the centre is a fine fountain surrounded with seats for the convenience of promenaders. The trees were constantly dropping their golden fruit here and there, on the gravelly walks, but left untouched by the multitude of pedestrians. The King's Palace is the most conspicuous building in Athens. It is located on a gently rising eminence at the foot of Mount Lycabettis, and facing what is termed the "Square of the Constitution." On this square, September, 1843, the people and troops assembled, and continued ten hours without any act of violence, waiting for King Otho to grant the request of their leaders in signing the constitutional charter, to which, at last, he reluctantly consented. The front of the palace has a portico constructed of marble--the walls of the building are composed of broken limestone faced with cement. The Acropolis is a vast rock, rising to the height of three hundred and fifty feet above the plain, with a flat summit, about one thousand feet long by five hundred broad. The Areopagus, or Hill of Mars, is a lower eminence, forming a kind of offshoot to the Acropolis. The remains of the celebrated Temple of Jupiter Olympus occupy a broad square of ground a little eastward of the Acropolis. Fifteen Corinthian columns of immense size are now standing, out of one hundred and twenty-four, which formerly covered a space of three hundred and fifty-four feet, by a breadth of one hundred and seventy-one feet. These marble columns are fifty-five feet in height and six feet four inches in diameter. One of the marble beams, supported by these gigantic columns, is said to weigh twenty-three tons. We noticed one of the pillars which had been thrown down in a high wind--it is formed of eighteen sections. It is estimated that three thousand dollars would be required to set up these sections and restore the pillar to an upright position, which will afford a faint idea of the cost of erecting the entire building. We ascended the Acropolis to inspect its stupendous and melancholy ruins. When it stood in the fulness of its splendor, the whole summit was occupied with temples, sanctuaries, statuary and monuments; only sufficient now remain to show their former grandeur and magnificence. There were the marble temples of Minerva, Propylaca, Wingless Victory, the Erectheum and the Parthenon; also gigantic statues of Grecian deities, from forty to sixty feet in height, on lofty pedestals decorated with ivory and gold, glistening in the sunlight. Some of these colossal statues could be seen from the decks of vessels, standing a long distance out at sea. A few massive columns of temples are seen sustaining huge marble beams, over twenty feet in length. In the Propylacan Temple, quantities of black marble were used in its construction, and, the same as other heathen sanctuaries, was adorned with costly paintings and historical decorations. The entire expense of this building has been estimated at about two and a half millions of dollars. The Parthenon is built entirely of marble, and is two hundred and twenty-eight feet long by one hundred and one broad. Its ceiling is supported the same as that of the Propylacan, by huge marble beams, resting on massive columns. One of the doorways is thirty-three feet in height and sixteen feet wide; the head of the doorway is formed of marble lintels, nearly twenty-seven feet in length. The Erectheum has a number of standing columns, supporting massive marble beams and lintels over doorways; most of this temple, however, lies in a heap of superb ruins. The frieze of this building was composed of black marble, adorned with figures in low relief, in white marble. The surface of the Acropolis is mostly spread with ruins, broken pillars, pieces of entablatures and sculptured fragments. The Greeks have some very peculiar customs. When, after a lengthy absence, friends meet, or when parting for a considerable time, it is usual to kiss one another on the cheek. I have noticed in Athens, the same as in Italy, two gentlemen meeting on the public street, with hats off, demonstrating their affection by hugging and kissing each other in the most violent manner. Many of the Greeks have a habit of carrying in the hand strings of glass or wooden beads, which they manipulate or work with their fingers, while walking the streets or in conversation, the same as the gentleman his watchguard, or twirls his cane, or the lady flirts her fan, having no religious reference as the Catholic in counting his beads. It is customary to make the sign of the cross in the following manner: Uniting the tips of the thumb and first two fingers of the right hand, and touching alternately the forehead, navel, right breast and left breast, three times in rapid succession, whenever passing a church, seeing the cross, or hearing the name of the Savior spoken. They have a singular form for burying the dead. I witnessed the ceremony of burying two persons, who apparently had occupied respectable positions in society. The processions were preceded by boys in white robes, carrying a crucifix and other ecclesiastic insignia of considerable splendor, followed by priests, chanting in a low, monotonous, melancholy tone, while all hats were off and every hand was making the sign of the cross, as the solemn train was passing along the crowded thoroughfare; the corpse, with ghastly features exposed to full view in an open coffin, covered with white cloth, variously decorated; the lid of the coffin, painted with a large cross, was carried along in the procession, in an upright position. The corpse was dressed in the clothing customarily worn while living; the head partially elevated, and the hands folded in front of a picture of the Virgin, placed on his breast. Returning from the Museum, we met the King of Greece, who was walking leisurely along the sidewalk, among the citizens, dressed in plain, ordinary costume. His appearance is rather prepossessing; his figure is slight--of medium size, light complexion, and eyes expressive of both kindness and determination. He has the reputation of honesty and frankness--without affectation, and his domestic life above reproach, and makes the welfare and improvement of his people a direct aim and constant study. He is about twenty-eight years of age--married the daughter of the Grand Duke Constantine of Russia, and has a family. The Greek Church and Greek nation may be considered synonymous words, as one cannot exist without the other, being interwoven like cotton and woolen threads in a garment. It is a strong prevailing feeling in the people, that, as the church cannot exist without the people, so the people cannot exist as a nation without the church. The banners of the revolution were constantly blessed by the bishops, and among the first victims of that revolution was the Greek Patriarch of Constantinople. In fact the first article of the constitution makes the Greek Church the corner stone of the political fabric. It is as follows: "The dominant religion of Greece is that of the Orthodox Oriental Church of Christ. All other recognized religions are tolerated, and the free exercise of worship is protected by law. Proselytism and all other interferences, prejudicial to the dominant religion, are forbidden." Therefore any attempt made by Protestants, in the way of proselyting, is regarded with suspicion. Mr. Francis, the American minister, invited our party to spend an evening at his residence. We had a pleasant time with the minister, his lady and son, also Mr. Goodenough, the Consul General of Constantinople, who was spending a few days in Athens. In conversation with these people, we gathered interesting items in reference to modern Greece, the king and government. Mr. Francis' fine abilities and conversational talent drew around him many visitors especially Americans. Mrs. Francis is a lady of intelligence, of lively disposition and polite manners. We left Athens on the evening of the twelfth, on an Austrian Lloyd steamer, for Trieste, Austria, where we arrived on the seventeenth, after a pleasant passage. This is a charming town, built in the form of a crescent, on rounded and conical hills and mountain acclivities. It is surrounded with beautiful scenery. The city has a population of about one hundred thousand. We were shown many objects of attraction and curiosity. The nineteenth, we took train for Munich, the capital of Bavaria, through the Brenner Pass, by the way of Verona, a town in Italy. Our route led through an interesting country, under an excellent state of tillage--the landscape covered with verdure and rich in luxurious foliage, the apple, plum, apricot, cherry and chestnut adorned with blossoms, and the vine clothed with leaves; patches of clover, grain in full growth, green pastures and meadows, and off in the distance a long high range of mountains, with summits mantled in snow. We arrived at Verona in the evening and remained over Sunday. The country from Verona to Munich is in the highest state of cultivation, abounding in fields of grain, vegetable gardens, fruit orchards and vineyards; nearly the whole region is dotted with walnut, apple, cherry, apricot, plum and mulberry, the grapevine stretching from one tree to another, clinging to the branches, while below flourish luxuriant gardens or waving grain. We passed over a narrow, winding vale, extending over seventy miles, skirted by lofty mountains and adorned with towns and villages, and churches here and there, on high plateaus above the plain; streamlets are seen now and then dashing and foaming over rocky steps, producing cascades of great beauty and grandeur. We noticed images of the Savior, nearly life-size, representing His crucifixion, and secured to posts placed here and there along the public road. Women were laboring in the fields, driving plow, spading ground, scattering manure, and some in tops of trees trimming the branches. Monday evening, twenty-first, we arrived in Munich. Lorenzo Snow. LETTER XIII. Munich.--Visit to a Royal Palace.--Statue of Bavaria.--Imperial Wedding.--Vienna.--The Arsenal.--Summer Palace.--The Great Exhibition.--Berlin.--Royal Palace.--Banquet Hall.--Monuments.--U. S. Minister.--Parliament.--Soldiers.--Moral condition of Berlin.--Hamburg.--In London. Vienna, Austria, May 6th, 1873. _Editor Deseret News_: We spent a few days very pleasantly, and I hope profitably, in Munich, the capital of Bavaria. Our hotel accommodations, politeness of host, and the attention of servants, have been nowhere excelled. The general appearance of the people in respect to style of dress, their moral character and education, will bear comparison with that of the first cities in other European countries. The streets, public gardens, parks and squares possess many attractions, but unfortunately the weather was unpropitious for the full appreciation of sight-seeing. Munich is situated in a barren plain, upon both sides of the river Iser. It contains about one hundred and seventy-five thousand inhabitants, and is considered the fourth city in Germany in point of population. Many of its parks, squares and public gardens are adorned with fountains, lawns, shrubbery, cascades, grottoes, equestrian figures and colossal statues. In one of these squares is a large obelisk, erected in honor of the Bavarians who were slain in the Russian campaign of 1812, bearing the inscription: "To the thirty thousand Bavarians who perished in the Russian war; erected by Louis First, King of Bavaria, completed Oct. 18, 1833. They died for the deliverance of the country." The park, called the English Garden, nearly five miles long by a half mile in width, is ornamented at vast labor and expense. We visited the Royal Palace, and spent some two hours in walking through the imperial apartments, inspecting the numerous objects of interest and curiosity--the Audience Hall, embellished with twelve portraits of Roman Emperors; the Green Gallery, with a great number of Dutch and Italian paintings; The Bedchamber, containing curtains of gold brocade, valued at the enormous sum of four hundred thousand dollars; and the Mirror Room, adorned with precious vases of gold and silver, together with chandeliers of immense value. Also the Hall of Marriages, appropriately decorated with fresco work; the Hall of the Emperors, adorned with paintings by the most celebrated masters; the Hall of Charlemagne, with numerous pictures of gigantic size, commemorative of the most remarkable events in his life. The Throne Hall is one hundred and sixty feet long, and seventy-three wide, ornamented on either side by twelve Corinthian columns of white marble, supporting galleries. Between these columns are twelve statues of princes in gilded bronze, each of which weighs nearly one and a half tons; the simple cost of gilding was about twelve hundred dollars each. The Royal Library is a very beautiful building, comprising seventy-seven rooms, in which are contained more than eight hundred thousand volumes. The Royal Bronze Foundry is much celebrated; monuments have been cast in this foundry for nearly all parts of the world. In the southwest of the city, on an eminence, in a large meadow, stands the colossal statue of Bavaria. It is placed upon a basement, which is ascended by a flight of forty-eight steps; the height of the statue itself is thirty-two and a half feet, and pedestal twenty-eight and a half. This female statue represents the Protectress of Bavaria, with a lion at her side. In her right hand she holds a sword, and in her left a chaplet. This immense statue was cast at the Royal Foundry. The interior of the figure contains a staircase of sixty-six steps, which ascend through the pedestal to the height of the knees, and from thence by a spiral stair to the head, within which eight persons can be seated. One day, hearing that the king, with his suite and royal equipage, was out on an imperial wedding, I set forward, on foot, in company with my sister, to witness the immense attraction, which was drawing all Munich into the streets by tens of thousands. Having submitted to half an hour's journeying, pressing and smashing, by the patriotic and enthusiastic citizens of Munich, finally we secured the honor of gazing a moment on the passing pomp and glory of His Royal Majesty the King of Bavaria, and occupying a point toward which he _smiled_ and _civilly bowed_. After narrowly escaping being trodden down by the crowd, I returned to my hotel, wondering how much mathematical skill or philosophical wisdom would be required to determine the exact value of what was gained by this exposure. We left Munich on the morning of the twenty-ninth, and arrived in Vienna by train the following evening. Vienna, the capital of Austria, is situated at the foot of the Vienna Mountain, in a plain, near the right bank of the Danube. It contains a population of about eight hundred thousand. A boulevard encircles the city, planted with trees, and bordered with very elegant buildings and beautiful gardens. The city exhibits some very remarkable edifices--the Castle, Cathedral of St. Stephen's, Imperial Palace and many palatial residences of ministers and ambassadors. The suburbs of the city are very populous, containing many splendid edifices, fine promenades, and ornamental gardens. Many of the squares are decorated with various statues and monuments, displaying great skill in design and execution; among these is an equestrian statue of the Emperor Joseph III, who is represented on horseback, stretching out his hand, and blessing the people. Also an equestrian statue of the Archduke Charles, erected in 1860--he is represented at the battle of Aspern, in the attitude of raising the flag, to lead the grenadiers to the attack. Also the column of the Trinity, erected in 1679, on the cessation of the plague. This column is composed of white Salsburg marble, and is over seventy feet high; on the pedestal is a rock, upholding Religion, a cherub, overcoming the Master of the Plague, also some has reliefs, representing incidents of sacred history. The Emperor appears in the attitude of kneeling on the summit of the column, and angels rising toward heaven. Another very fine monument, built by Charles VI, consists of a canopy, sustained by Corinthian columns, beneath which is a group, representing the marriage of the Virgin. We noticed, in various parts of the city, many splendid fountains, fine bridges, broad, well paved streets, bordered with linden and chestnut, and skirted with magnificent buildings; and in the city and suburbs, many ornamented squares, public gardens and extensive parks. Vienna has numerous cathedrals, some of which are fine specimens of Gothic architecture. The Church of the Savior is an elegant structure, decorated in Gothic style--built in commemoration of an attempt to destroy the life of Francis Joseph, in the year 1853. The first stone was laid by the Emperor, which was obtained from the Mount of Olives, in Palestine, in 1856. We visited the Imperial Arsenal, considered one of the grandest buildings in Vienna; it is very extensive and surrounded by ornamental grounds. It comprises numerous workshops, foundries, machine shops, and a Museum of Arms, containing specimens of weapons of all periods; artillery of brass and iron, and vast quantities of projectiles. It has nine steam engines, and two thousand men are kept employed within the buildings. It casts eighty cannons per day, and usually makes a run two days in a week. The Imperial Summer Palace, a short distance from the city, is charmingly located beside a large public park, encircled by ornamental grounds, and has an orangery of seven hundred and forty trees, and a grand parterre, decorated with thirty-two statues, and a large basin, with two splendid fountains. The palace contains fifteen hundred chambers. Of late years, great alterations and improvements have been made in Vienna, by tearing down old fortifications, erecting public buildings, straightening and widening streets and thoroughfares, and multiplying, enlarging and ornamenting public grounds. We have spent some days in the buildings of the great exhibition. Everything in relation to it is upon the most magnificent scale. It is supposed that it will exceed, in splendor, variety, extent, perfection of articles, correctness of arrangement, magnificence and universality, any previous exhibition. In Austria, as in all other countries which we have visited, soldiers, in military costume, are seen almost everywhere, in great numbers. Perhaps you are weary of these descriptions of what we are seeing in the world--gorgeous churches, museums, picture galleries, mosques, zoological gardens, relics, ruins, antiquities, crumbling temples, statuary, obelisks, sumptuous palaces, odd customs, singular manners of people, religious fanaticisms, trickery and impostures, etc., but in sight-seeing we are confined within the limits of what the pride and vanity of the world have labored to exhibit, rather than what, in many instances, we should have preferred seeing. It would have been more gratifying to record our inspection of systems, on magnificent and universal scales, designed to remove poverty and distress, which, to a greater or less extent, everywhere prevail; and to give all an opportunity, irrespective of creeds, geographical lines or nationalities, of providing for their own wants and comforts, and of elevating themselves to the highest spiritual, physical, moral and intellectual plane. Berlin, Prussia, May 12th, 1873. On the ninth, we started from Vienna by train, and arrived here the following afternoon. The country between Vienna and this, the capital of the German empire, some five hundred or more miles, is delightful. Its immense undulating plains, here and there forming into low hills and rising mounds, all under a high state of cultivation, present a lovely and picturesque scene. The whole country appeared to be filled with industrious and enterprising inhabitants. Elegant mansions peeping out amid the green foliage of romantic groves, villas, with their respective chapels surmounted with broad domes, or glittering steeples, and cities occasionally appearing in the distance, crowning the rising hills, altogether form a panoramic view that is almost captivating. On our arrival here we engaged quarters in the most fashionable and aristocratic hotel in the city, in a very pleasant and stirring locality. Berlin is situated on a sandy plain on the river Spree, and is considered, in several respects, one of the finest and most interesting cities of Northern Europe--the metropolis of knowledge for Northern Germany, and the cultivated nursery of German arts and sciences. It contains about eight hundred and thirty thousand inhabitants. Many of the streets are broad and straight--the buildings frequently four and five stories high. The finest street passes our hotel--it is called "Unter den Linden," and is decorated with four rows of lime trees. In the centre of this street is a broad avenue for pedestrians, and, on each side, arrangements for footmen and carriages. This magnificent thoroughfare extends from the Royal Palace to "Brandenburg Gate." This gate is constructed in the style of the Propylacan at Athens. It is sixty feet in height and one hundred and ninety in width, embracing five passages for carriages and footmen. It is surrounded by a figure emblematical of Victory seated in a chariot, drawn by four horses. The height of the group is nearly twenty feet. The expense of erecting this gate was in the neighborhood of a half million of dollars. The Royal Palace is an extensive building--six hundred and forty feet in length by three hundred and seventy-six wide, containing six hundred apartments. It contains a chapel, which is remarkable as being the place where the baptismal ceremony of Frederic the Great was performed. The Picture Gallery, which is now used for a banqueting hall, is over two hundred in length and one hundred and twenty-five feet wide. The largest room in this palace is one hundred and five feet in length by fifty-one in width--decorated with a great variety of costly statues and portraits of celebrated individuals. These palaces contain a new chapel, built in 1849, with a cupola measuring eighty-six feet in diameter. The altar is surmounted by a cross of silver seven feet in height, studded with gems, the cost of which is estimated at four hundred thousand dollars. There are several other palaces in the city, and some at Potsdam, a few miles distant, which is called the "Versailles of Prussia." We have seen several splendid monuments, some of which we think as fine as any we have seen in Europe; also many equestrian statues of skilful and elegant workmanship. We called on Mr. G. Bancroft, the American Minister--were kindly and warmly received, and enjoyed a very pleasant and sociable interview, at the close of which he cordially proffered his assistance to the extent of his influence, in rendering our stay in Berlin profitable and interesting. He subsequently visited us at our hotel. Here, we were fortunate in meeting Dr. Schleiden, member of the German Parliament, whose acquaintance we had formed in Salt Lake City and which we renewed in New York, as mentioned in a former communication. This excellent gentleman was delighted to see and introduce us to his intimate friend, Mr. Kapp, also a member of Parliament. These gentlemen have called upon us on several occasions, and have accorded us free access to the House of Parliament, now in session; and have taken much pains in showing us objects of interest, and through interesting localities. We were surprised to see the multitude of soldiers constantly parading the main thoroughfares and streets in this city. Every day they are marching past our hotel, in battalions, regiments, brigades and divisions, in the most imposing style, with magnificent flags and banners displayed--all led by instrumental bands of musicians in rich shining costumes--the whole performing their evolutions in the strictest order, skill and precision, presenting the finest and most splendid appearance of troops in any country we have visited. Those fashionable institutions, "houses of ill-fame," are said to flourish and command the patronage of nearly all classes here, as in Paris, the gay metropolis of France; and some of them are built at an immense cost, and fitted up in fabulous splendor and sumptuousness. The people of Berlin, viewed superficially, are remarkably intelligent, and appear interesting, lovely, beautiful and happy, as though all were conscientious, moral, upright and pure; but, in this city, as well as in most others we have seen, corruption, rottenness, demoralization and misery are underneath. Considerable sensation was created among the aristocrats in our hotel, through the calls of distinguished gentlemen on our party. Our celebrity reached the public press, where we were creditably noticed, and perhaps somewhat flattered. London, May 19th. We arrived here yesterday. Before we left Berlin, Elder Erastus Snow and son bid us adieu, _en route_ for Scandinavia, and Elder Schettler in another direction, to attend to some necessary business, while President Smith, my sister and I left for London, _via_ Hamburg and the German Ocean. The country from Berlin to Hamburg is not prepossessing in its appearance. It exhibits no variety nor beauty of scenery--the face of the country is generally low and flat--similar to that of Holland, though not abounding in canals and windmills. Hamburg contains a population of two hundred and twenty-five thousand, and is the principal place of commerce, and one of the most beautiful cities in Germany. It is situated on the river Elbe, about eighty miles from its mouth. The port is very extensive, and crowded with shipping of various tonnage. The Bourse, the great rendezvous of merchants and capitalists of every rank, presents a lively, stirring business aspect, between the hours of 1 and 2 o'clock p. m., when three or four thousand business people may generally be seen thronging the apartments. This city affords a beautiful, fashionable commonage along the quay, which surrounds the basin formed by the River Alsten. The Church of St. James is much noted; it is surmounted by a steeple three hundred and fifty feet in height. The great Church of St. Nicholas is also considerably celebrated; it is ornamented with a magnificent steeple four hundred and fifty-six feet high, which affords a wonderful panoramic view from its summit. The Zoological and Botanical Gardens are represented to be among the finest in Germany. We left Berlin on the fifteenth, and arrived in Hamburg the following evening, with the intention of remaining one day only. At the railroad station, the proprietor of a commodious hotel, in the most respectful manner, solicited our patronage, conducted us into his best apartments, and bestowed upon us more than ordinary attentions. The next day he officiated gratuitously as our guide through the city, taking particular pains and manifesting deep interest in pointing out and explaining every object of interest and curiosity. At first, we were a little suspicious that these extraordinary attentions were designed to establish heavy claims on the purse, but the mystery was at length revealed; this gentleman had read the German papers, and, at once, recognized us as the "Distinguished Mormon Delegation" from Salt Lake. Our notoriety here brought us acquaintances. A gentleman who, for many years, had been successfully engaged, on a large scale, in emigration, obtained an introduction, and very earnestly solicited our patronage, believing that, very soon, we should have a heavy emigration business in that country. We left Hamburg on the sixteenth, on the steamer Iris, making our way over the German Sea, and arrived at Blackwall, London, on the evening of the eighteenth, after a pleasant and prosperous voyage. Lorenzo Snow. LETTER XIV. At St. Louis.--Fine scenery.--Visit relatives.--Poem.--Obtain genealogies.--Acknowledgment. As a connecting link between my brother's letter written in London, and his reception on his arrival at home, we copy the following from "Correspondence of Palestine Tourists:" St. Louis, June 20th, 1873. _Editor Woman's Exponent_: Dear Lulu.--When writing you last, which was on the ocean, I did not anticipate either time or opportunity for communication with you again while on my way home, but in consequence of the extreme piety of this infidel age, we are in this great, live city, detained over Sunday. We arrived here yesterday morning from Kansas, where we found our youngest brother, whom we had not seen for more than twenty years; he was then a boy, now the father of a large and promising family, and located on a farm one half mile square, in a beautiful rolling prairie country, commanding a view, both grand and magnificent, extending as far as the eye can reach. I think I never saw a finer or more picturesque landscape scenery, while the soil is rich and very productive, situated five miles from Osage Mission, the railroad station for that section. But more about St. Louis. We, _i. e_., my brother Lorenzo and I, intended leaving last evening, but are detained till 10 to-night, the hour admitted as the close of the Sabbath, which, despite the sacred rest allotted the railroad trains, is decidedly a day of bustle, recreation and hilarity. While writing, my ears are saluted with almost every sound imaginable: bands of instrumental music playing in various directions; the rumble of street cars, which are loaded to their utmost capacity, constantly on the track, conveying gay pleasure seekers to different points; picnics by land and picnics by water being a prominent order of the day; groups of people are promenading the sidewalks, while processions are marching on the streets; but the railroad trains must not profane the Sabbath. When we left New York, my brother and I proceeded directly to the place, in the State of Ohio, where he was born, and where both were brought up--the place of our childhood and youth--also neighboring towns and counties. I had been absent thirty-seven years; my brother had returned once within that time. Very many of our relatives and friends have "gone the way of all the earth" since we left, and everything of remembrance has yielded to the strokes of the battle axe of changeful Time. Our former loved associates Have mostly passed away; While those we knew as children Are crowned with locks of gray. We saw Time's varied traces Were deep on every hand-- Indeed, upon the people, More marked than on the land. The hands that once with firmness Could grasp the axe and blade, Now move with trembling motion, By strength of nerve decayed. The change in form and feature And furrows on the cheek Of Time's increasing volume, In plain, round numbers speak. And thus, as in a mirror's Reflection, we were told, With stereotyped impressions, The fact of growing old. Those of our relatives and acquaintances who remain received us with affectionate cordiality; indeed it was one continued ovation, from first to last, through the counties of Portage, Geauga, Cuyahoga and Loraine, where we went; even children born since we left that country came distances to see and converse with us, the former friends of their deceased parents. Having been so long abroad, we felt anxious to return home; at the same time, being desirous of seeing as many of our friends and relatives as possible, we visited night and day, going from place to place in rapid succession. I am inclined to think that so much visiting was never before done in so little time. We succeeded in gathering many genealogies both of the dead and the living; and we think, in many instances, have renewed friendships, revived and created associations that will extend into eternity. We feel that God is with us, and humbly trust that His blessing will attend our efforts. Eliza R. Snow. LETTER XV. Home again.--Reception by friends. Brigham City, July 8th, 1873. _Editor Deseret News_: About 7 p. m. yesterday, President L. Snow, on his return from the "Holy Land," was met at Brigham Junction, four miles from here, by Judge Wright, Bishop Nichols, the mayor and the city council, together with a large company of ladies and gentlemen, with the Brigham City Brass Band; also a representation of the Sunday School, the superintendent and associate teachers bearing a magnificent banner with appropriate mottoes. On arriving at the station, the Central Pacific train shortly appeared. On President Snow alighting from the cars, welcome strains of music were poured forth from the brass band. As he approached, the gentlemen took off their hats and warmly greeted him. The passengers on the Central Pacific train seemed to be inspired with the spirit of the occasion, as they waved hats and handkerchiefs in concert with those of the reception party. After President Snow had shaken hands cordially with each one of the company, Judge Wright, in behalf of the citizens, delivered an appropriate address, welcoming him home, etc., to which he briefly responded, returning thanks for this unexpected honor, and alluded to his tour through many countries, and journey of some twenty-five thousand miles without a single accident; had seen much, and often highly gratified with various scenes and objects of curiosity, but nothing had impressed his feelings so pleasantly as this meeting with his Brigham City friends. The vehicles were presently in motion, under the soul-stirring music, which loudly echoed along the Wasatch mountains; the procession proceeded for three quarters of an hour in the bright moonlight evening, when it reached President Snow's residence. He was here met by a large concourse of citizens of all ages, anxious to manifest, personally, their earnest feelings of welcome. The ceremonies of reception were here closed by an appropriate tune from the brass band, when all dispersed to their homes. A. Christensen. 
47192	----	HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS Period I. History of Joseph Smith, the Prophet. By Himself. Volume II. An Introduction and Notes By B. H. Roberts. Published by the Church Deseret News, Salt Lake City, Utah. 1904. Table of Contents. Volume II. Introduction. Summary Review of Volume One. The Expedition of Zion's Camp. First Educational Movement of the Church. Organization of the Foreign Ministry. Restoration of the Keys for the Gathering of Israel. The Spirit of Gathering on the Jews. Elijah's Mission. Calamitous Events. Chapter I. The Year Eighteen Hundred and Thirty-Four--Affairs in Zion and Kirtland. Condition of the Saints in Missouri. Excommunication of Wesley Hurlburt. Mob Threats at Kirtland. A Prayer. Efforts of Sectarian Priests Against Restoration of Exiles. The Elders of the Church in Kirtland, to their Brethren Abroad. Prayer of the First Presidency. Preparations for Returning Exiles to Zion. Conference of High Priests and Elders at New Portage. Order in Ancient Councils. Responsibility of Those who Sit in Judgment. The Prophet's Predicted Triumph. Trial of Martin Harris. Trial of Leonard Rich. Chapter II. Organization of the High Council--First Cases Before the Council. Minutes of the Organization of the High Council of the Church. Supplementary Proceedings in the Organization of the High Council. {IV} First case before the High Council. Letter from Ezra Thayer to the President of the High Council. Minutes of the High Council. Chapter III. The Cause and Object of the Jackson County Persecution--The Prophet's Mission Through Western New York. Revelation. Arrival of Delegation from the Church in Missouri. Minutes of Council Meeting. The Prophet Seeks Volunteer to Redeem Zion. Cheering Words. Letter from John. F. Boynton from Saco, Maine. Incidents in the Prophet's Journey Through Western New York. The Conference at Avon, Livingston County, New York. Chapter IV. Trial and Conviction of Hurlburt--Efforts in Behalf of the Redemption of Zion--Dissolution of the United Order of Zion and Kirtland. The Whipping of Ira J. Willis. The Trial of "Doctor" Hurlburt for Threatening the Prophet's life. Minutes of Council. Special Prayer. Letter from Presidency to Orson Hyde. Judgment Against Hurlburt. Dissolution of the United Order in Kirtland. Deliverance of Zion Considered. An Assault Thwarted by the Spirit. An Occasion of Prayer and Blessing. Minutes of Conference. Return of Prophet and Party to Kirtland. Revelation to Joseph Smith, Jun., Concerning the Order of the Church for the Benefit of the Poor. Chapter V. Zion's Camp--Its Journey From Kirtland to Missouri. Aid for the Redemption of Zion. Gathering of Zion's Camp at New Portage. Letter from W. W. Phelps from Liberty. Minutes of Conference of the Elders. {V} Departure of the Prophet from Kirtland for Missouri. Organization of Zion's Camp. The March of Zion's Camp. Incidents in Zion's Camp. Delegation from Dayton. The Camp Enters Indiana. Difficulties Within the Camp. Spies from the West in the Camp. Indianapolis Incident. A Jackson County Spy in Camp. Precept vs. Example--A Lesson. A Call to Arms. Angels Attend the Camp. Camp Diversions. Proposition to Divide Jackson County between Saints and the Mob. Letter from Brethren in Clay County to Daniel Dunklin. Passage of Camp through Springfield, Illinois. Arrival at Jacksonville, Illinois. A Puzzling Religious Service. The Finding of Zelph. A Prophecy. Proposition of Col. Ross. Report of Luke S. Johnson. A False Alarm. Chapter VI. Zion's Camp in Missouri--Letters of Governor Dunklin and Others. Letter from Elders in Clay County to Governor Dunklin. Copy of Letter from Daniel Dunklin to Col. J. Thornton. Arrival of Camp at Salt River. Arrival of Hyrum Smith and Lyman Wight. Messengers Sent to Governor Dunklin. Letter from Daniel Dunklin to W. W. Phelps et. al. Letter from John F. Ryland to A. S. Gilbert. Departure of Camp from Salt River. Reproof of Williams and Orton Enemies Eluded. Letter from Elders to Judge Ryland. Letter from the Elders to Messrs. Doniphan and Atchison. Chapter VII. Zion's Camp in Missouri--Efforts at Arbitration--The Word of the Lord. Gov. Dunklin Refuses to Reinstate Saints on their Lands. Arrival of Bishop Partridge in Camp. {VI} The Camp Crosses Grand River. Martin Harris Trifles with a Promise of God. Important Meeting at Liberty Court House. Proposition of the People of Jackson County to the Mormons. Stirring Incidents at the Liberty Meeting. Answer of the Mormons to the Proposition of the People of Jackson County. Reflections on the Jackson County Proposition. A Mobber's Threat and God's Vengeance. Incidents of Insubordination in the Camp. The Prophet's Illness. The Prophet's Anxiety for the Safety of the Camp. Threats of the Mob. A Timely Storm. Care of Arms During the Storm. The Visit of Col. Sconce to the Camp. Cholera Breaks Out in the Camp. Letter from Brethren in Clay County to Committee of the Jackson Mob. Visit of Clay County Sheriff to the Camp. Revelation given on Fishing River, Missouri, June 22, 1834. Chapter VIII. Zion's Camp Disbanded--An Appeal. Reply of Brethren to Committee of the Jackson Mob. Cholera in the Camp. Zion's Camp Disbanded. Letter from the Prophet to Messrs. Thornton, Doniphan and Atchison. Fear of the Cholera. First Victims of the Cholera. Letter from the Elders to Governor Dunklin. Death of Algernon Sidney Gilbert. Letter from Chairman of Jackson Mob Committee to Amos Reese. List of the Victims of Cholera. The Prophet in the Goodly Land. Gillium's Communication. Proposition of the Mormons. Organization of the High Council in Missouri. Members of the Camp Discharged. Instructions to the High Council. The Missouri Presidency and High Council. Blessings. Sundry Items Determined by the High Council. An Appeal. {VII} Chapter IX. Return of the Prophet to Kirtland--Sundry Events in Missouri. The Prophets Return to Kirtland. Letters from John Corrill to Samuel C. Owens, Esq., and Col. Thos. Pitcher. Assembling of the High Council in Missouri. The Counsel of David Whitmer. Proposition of W. W. Phelps. Charges Against Samuel Brown. Letter of Appointment to the Elders. Arrival of the Prophet in Kirtland. Charges Against the Hulet Branch. Testimony Against the Hulet Branch. Decision of the Council in the Hulet Branch Case. Elders Sent Forth to Preach. The Case of William Batson. Chapter X. Charges Against the Prophet on his Return From Zion's Camp Expedition--Trial of Elder Sylvester Smith. Minutes of a Council Held at Kirtland, August 11, 1834. The Prophet Reports His Vindication to the Elders in Missouri. The Plague of Cholera in Cleveland. Affairs in Missouri--Hulet Branch Troubles. Charge Against Lyman Wight. Resolutions of Vindication. Sylvester Smith Refuses to Accept the Decision of the Council. Formal Trial of Sylvester Smith. Chapter XI. A Moment's Peace--Council Meetings in Ohio and Missouri. Temporary Peace. The Prophet as Foreman. Message to William Cherry. Covenant of Edmund Bosley. Minutes of a Conference of Elders at New Portage, Ohio, held Sept. 8, 1834. Letter Written according to Instructions of Conference to Joseph B. Bosworth. Extracts from the Minutes of the High Council of Zion, Assembled in Clay County, Sept. 10, 1834. Minutes of High Council at Kirtland, Sept. 24, 1834. {VIII} Chapter XII. Change in Church Periodicals--The Covenant of Tithing--Close of the Year 1834. "Messenger and Advocate" Founded. The Prophet's Labors in Michigan. Preparation of the School of the Elders. Strenuous Life of the Prophet. Letter Sent to George Jones, Brownhelm, Ohio, by Orders of the High Council. Revelation given November 25, 1834. Letter from Hon. J. T. V. Thompson to W. W. Phelps. Governor's Message to the Jackson People. Minutes of Council Meeting Held at Kirtland, Nov. 28th. Letter from Alvah L. Tippets to the Prophet. The Covenant of Tithing. A Prayer. A Prophecy. School at Kirtland for the Elders. Oliver Cowdery Ordained an Assistant President. Thanks to Governor Dunklin. Revived Hopes. Letter from W. W. Phelps to Esquire Thompson. Thompson and Atchison Promise Assistance. Chapter XIII. The Lectures on Faith--Twelve Apostles Chosen and Ordained. The Lectures on Theology. Brethren Moving West Halted at Kirtland. Minutes of the Meeting at which the Twelve Apostles were Chosen, Ordained and Instructed. Names of Zion's Camp. Women in Zion's Camp. Children in Zion's Camp. Apostolic Charge given by Oliver Cowdery to Parley P. Pratt. General Charge to the Twelve. Important Item of Instruction to the Twelve. Report of the Kirtland School. Chapter XIII--2. [1] The Organization of the Seventies--Blessing of the Faithful Elders and Saints. The Calling of Seventies. Names of President and Members of First Quorum of Seventies. The Prophet's Remarks on the Sacrament. More Ordinations. The Blessing of those who Assisted in Building the House of the Lord at Kirtland. {IX} Chapter XIV. The Great Revelation on Priesthood. Minutes of a Meeting on the Twelve. Revelation on Priesthood. Chapter XV. The First Mission of the Twelve. Close of the Elders' School. Public Discussion at Huntsburg. Minutes of Conference held at Freedom, N.Y. Minutes of Conference of the Twelve and the Seventy. Meeting of the Twelve. Minutes of a General Council of the Priesthood. Items of Instruction to the Twelve and the Seventy. The First Mission of the Twelve. The Conference at Freedom. Chapter XVI. Progress of Affairs at Kirtland--Discovery of the Book of Abraham. Change of Editors for the "Messenger and Advocate." The "Northern Times." Minutes of Conference held at New Portage, June 6th. Instructions of the Prophet to the Elders and Saints in Missouri. Letter from Thomas Shaw to the "Saints of the Most High." The Mission of Mr. Hewitt. Letter of W. W. Phelps to the Rev. Mr. Hewitt. The Indifference of Mr. Hewitt. Subscriptions for the Temple. Conference in Canada. Michael H. Chandler and the Egyptian Mummies. The Case of Michael H. Barton. The Writings of Abraham and Joseph. Edmund Bosley Tried for Breaking Covenant. Chapter XVII. Sundry Council Meetings in Vermont, Ohio, and New York. Minutes of the Vermont Conference. The Prophet at Work on the Book of Abraham. {X} Minutes of the High Council at Kirtland. Minutes of the Massachusetts Conference. Blessing the "Sons of Zion." Minutes of the High Council. Chapter XVIII. The Book of Doctrine and Covenants Presented to the General Assembly of the Priesthood and the Church. Testimony of the Twelve Apostles to the Truth of the Book of Doctrine and Covenants. Article on Marriage. Of Government and Laws in General. Chapter XIX. The Prophet's Return from Michigan to Kirtland--His Address to the Elders of the Church. Minutes of the High Council at Kirtland--trial of Almon W. Babbitt. Conference at Saco, Maine. Return of the Prophet to Kirtland. John E. Page. Conference at Farmington, Maine. The Prophet's Letter to the Elders. Chapter XX. Sundry Affairs at Kirtland--The Pledge to Redeem Zion. Conference at New Portage. Provisions Made for Remunerating the Patriarch. Oliver Cowdery Appointed Church Recorder. Agents for the "Literary Firm" of the Church Appointed. The Trial of Elder Henry Green--Sidney Rigdon, Oliver Cowdery and Frederick G. Williams, Presiding. Minutes of a High Council held in Kirtland, Sept. 19, 1835--Trial of Elder Jared Carter. The Prophet Seeks for Blessings. Delight of the Prophet in Being Honest. Rejoicing with Brethren Bound for Zion. Covenant to work for the Redemption. Chapter XXI. Incidents From the Prophet's Experience in Kirtland and Vicinity. Return of the Twelve. Minutes of the High Council at Kirtland--Trial of Gladden Bishop. {XI} The Authority to which the Twelve are Amendable. Trial of Lorenzo L. Lewis. Trial of Elder Allen Avery. The Prophet on the Part of the Accused. The Prophet Learns the Principles of Astronomy as Understood by Abraham. Charges Against the Goulds. The Prophet's Journey with John Corrill. The Prophet's Meeting with the Twelve. A Timely Loan. Illness of Joseph Smith, Sen. The Prophet's Blessing on Bishop Whitney. Translation of the Writings of Abraham Begun. The Prophet's Care of his Father. Baptism of Ebenezer Robinson. The Book of Abraham. Prayer for Special Blessings. Meeting in Kirtland. Trial of Samuel H. Smith for Neglect of Military Duty. A Prayer and Promise. Warren Parrish Becomes the Prophet's Scribe. Trial of David Elliot. The Visit of Bishop Whitney's Parents to the Prophet. Of Debates in Council. Hopes for Zion's Redemption. Disorder in a Council Meeting. A Methodist's Inquiry into Conditions at Kirtland. William Smith's Self-justification. Hyrum Smith as Peacemaker. The Rebellion of William Smith. Visit to Shadrach Roundy. Chapter XXII. The Ministry of the Prophet in Kirtland. Reproof of Reynolds Cahoon. Revelation. School for the Elders Opened. Revelation. Revelation to the Twelve. Object of the Elder's School. Inquiries about the Revelation to the Twelve. Reflections on the Nature of Prophets. Isaac Morley and Edward Partridge Commended. Revelation. The Case of Isaac Hill. Labors of the Prophet with the Erring. Case of Mary Whitcher. Josuah, the Jewish Minister. The Doctrine of "Joshua, the Jewish Minister." Additional Views of Joshua. Matthias not Joshua. Matthias Dismissed by the Prophet. The Prophet's Meeting with the Twelve. The Prophet's Remarks to the Twelve. {XII} Chapter XXIII. The Ministry of the Prophet in Kirtland. The Visit of Mr. Messenger. Revelation to Warren Parrish. Inquiries by Erastus Holmes. The Case of Harvey Whitlock. Harvey Whitlock's Letter. Letter from the Prophet to Harvey Whitlock. Revelation to Harvey Whitlock. Council Concerning Brethren Going to Missouri. The word of the Lord as to Mr. Holmes' Baptism. Minutes of a Council Meeting at New Portage. Debate on the Question of Miracles. Translating the Egyptian Record. Return of Oliver Cowdery from New York. Arrangement for Studying Hebrew. Case of Andrew Jackson Squires. The Marriage of Newel Knight. Translating the Egyptian Record. The Case of Josiah Clark. Preaching of Morley and Partridge. Chapter XXIV. Miscellaneous Labors of the Prophet in Kirtland. Insolent Treatment of the Prophet. Marriage of Warren Parrish. Financial Transactions. Conversation on Religion. The Matter of Postage. Letter from the Prophet to the "Messenger and Advocate." An Unruly Member. Kindness of the Saints to the Prophet. Gratitude of the Prophet. Healing of Angeline Works. Fire in the Kirtland Board Kiln. The Prophet's Blessing on Leonard Rich. The Prophet Reproves a Young Lady. Debate at William Smith's. Experience of Elders Whitmer and Williams. Marriage in Kirtland. Precautions Against Incendiaries. Chapter XXV. The Troubles of Orson Hyde and William Smith--The Book of Abraham--Close of the Year. The Complaints of Orson Hyde. Visit of Elders M'Lellin, Young and Carter with the Prophet. {XIII} The Prophet Assaulted by William Smith. Orson Hyde's Letter of Complaint. Reconciliation of Orson Hyde with the Prophet. Charge to Elder Cahoon to Sustain the Twelve. Sorrow of Father and Mother Smith over William Smith's Difficulty. The Sympathy Between the Prophet and his Brother Hyrum. William Smith's Letter to the Prophet. Letter of the Prophet to his Brother William. Desire of the Prophet for William's Salvation. Sundry Prayers of the Prophet for the Welfare of Various Brethren. The Prophet's Christmas at Home. The Prophet's Renewal of the Study of Hebrew. Revelation Given to Lyman Sherman Dec. 26, 1835. Sunday Services. Trifling Visitors. Arraignment of Almon W. Babbitt. First Report of the Seventies. Charges Against Elder William Smith. Patriarchal Blessing Meeting. Hebrew Studies. Questions of the Twelve Concerning Trial of William Smith. An Account of the Book of Abraham. Tone of the American Press Toward the Prophet. Heathen Temple on Lake Erie. Chapter XXVI. Opening of the Year 1836--The American Indians--Special Council Meeting in Kirtland. Reflections of the Prophet. Reconciliation of the Prophet and his Brother William. Settlement of William Smith's Case before the Council. Preparation for the Hebrew School. A Difference Between the Prophet and Orson Pratt. A New Teacher for Hebrew Class Employed. Vacancies in the High Council Filled. The Gathering of Israel and The American Indians. Policy of the Government of the United States Respecting the Indians. President Andrew Jackson's Views on the Policy of the General Government with Reference to the Indians. Hopes of the Prophet in Behalf of the Indians. A Feast at Bishops Whitney's. Progress of Work on Kirtland Temple. Bishop Whitney's Unique Invitation to the Prophet. {XIV} Visit of Alva Beaman to the Prophet. Preparations for the Solemn Assembly. Vinson Knight Ordained into Kirtland Bishopric. Vacancies in the Kirtland High Council Filled. Vacancies Filled in the High Council of Zion. Sidney Rigdon's Ailment. The Prophet's Joy. The Coming of Prof. Seixas. Rules and Regulations to be Observed in the House of the Lord in Kirtland. Return of Oliver Cowdery from Columbus, Ohio. The Council Meeting in the Kirtland Temple. Minutes of a Priesthood Meeting held in Kirtland Temple, January 15, 1836. Chapter XXVII. Reconciliation of the First Presidency and Twelve Apostles--Pentecostal Times in Kirtland. Special Council Meeting with the Twelve. Testimonies of Presidency and Twelve. Marriage and Sacrament. Progress in Study of Hebrew. Form of Marriage Certificate. Marriage of J. F. Boynton. The Marriage Feast. J. W. Olived and the Prophet. Washing and Anointing in Kirtland Temple. The Prophet Blessed to Lead Israel in the Last Days. The Prophet's Vision of the Celestial Kingdom. Alvin Smith. Revelation. The Salvation of Children. The Prophet's Vision of the Twelve. Ministration of Angels. High Councils of Zion and Kirtland Anointed. Further Visions and Revelations. Anointing the Twelve and Seventy. Blessing of the Lord's Anointed. Letter from Daniel Dunklin to W. W. Phelps et al. Doubts of Alva Beaman. Continuation of Spiritual Meetings. Illness of Warren Parrish. Arrival of Prof. Seixas. Continuation of Ministrations and Visions. The Prophet Feasts his Father's Family. Resolutions. Anointing the Seventy. {XV} Chapter XXVIII. The Prophet's Ministry and Studies in Kirtland. Further Arrangements for the Study of Hebrew. The Gathering of Israel. Names for the Second Quorum of Seventy. Arrangements of Quorums to Receive Spiritual Blessings. Visions in the Kirtland Temple. Warren Parrish Resumes his Duty as Scribe. Hyrum Smith Meets with an Accident. Remarks of the Prophet on Those Unworthy of the Ministry. The Prophet's Draft of Resolutions. Action of the Twelve on Resolutions Governing Ordinations. The Faith and Confidence of the Seventy. Progress in the Study of Hebrew. Action of the Kirtland High Council on the Resolutions on Ordinations. The Prophet's Regard for Professor Seixas. The Varied Activities of the Prophet. Action of the First Presidency on the Resolutions on Ordinations. The Selection of Men for the Ministry. Respectful Inquiries about the work. The Manliness of Elder Morey. Misunderstanding Over Sale of Bibles. Final Action on Resolutions on Ordinations and Licenses. Resolutions on Ordinations and Licences. The Board Kiln again Fired. Further Arrangements of Hebrew Classes. The Prophet's Reflections on Intemperance. Removal of the Presidency and Twelve to Zion Contemplated. The Temple Choir. Death of Susan Johnson. Withdrawal of Objections to Resolutions on Ordinations. Elders Obtain from the Courts Licences to Perform Marriages. Chapter XXIX. Dedication of the Kirtland Temple--Spiritual Manifestations. Gathering of Saints to the Dedication. Number at the First Meeting. {XVI} Arrangement of the Assembly. Elder Rigdon's Discourse. Remarks on Revelation. The Consequence of Rejecting Present Revelation. Joseph Smith, Jun., Sustained as the Prophet and Seer of the Church. Presidency of Church and Twelve Apostles Sustained as Prophets, Seers and Revelators. The Seventies Sustained as Apostles and Special Witnesses. High Councils and Bishoprics Sustained. Presidency of Elders' Quorum Sustained. The Presidents of the Quorum of the Lesser Priesthood Sustained. The Prophet's Promise and Prediction. Dedicatory Prayer. Dedication of the Temple Accepted by the Priesthood and the Saints. The Lord's Supper and Testimonies. Spiritual Manifestations in the Kirtland Temple. Chapter XXX. The Ordinance of Washing of Feet--Visions in the Kirtland Temple--The Prophet on Abolition. Seeking the Word and Will of the Lord. The Washing of Feet. Continuance of the Ordinance of Feet Washing. The Prophet's Instruction to the Elders Engaged in the Ministry. The Day--March 30th--a Pentecost. The Second Day of Dedicatory Services. Confession of Leman Copley to Bearing False Witness. The Prophet and Oliver Cowdery Appointed to Raise Money for the Redemption of Zion. Vision Manifested to Joseph the Seer and Oliver Cowdery. Leading Elders Return to Zion, Missouri. The Prophet's Views on Abolition. Chapter XXXI. Prediction of the Prophet's Grandparents--Agitation for the Removal of the Saints from Clay County, Missouri. Labors of Elder Heber C. Kimball. Dealing with Sundry Transgressors. {XVII} Arrival of the Prophet's Relatives in Kirtland. Death of the Prophets Grandmother. Case of Charles Kelley. Letter from W. W. Phelps to the Brethren in Kirtland. Case of Preserved Harris and Isaac McWithy. Departure of the Patriarch and John Smith on a Mission. Letter of Warren Parrish from Tennessee. Minutes of a Public Meeting at Liberty, Mo. Report. Minutes of a Public Meeting of the Saints in Clay County, Mo., held to Consider the Proposition of the Citizens of Clay County that the Latter-day Saints Move into another part of the State. Minutes of second Meeting of Citizens of Clay Co. Letter from the Brethren of Kirtland to the Brethren in Missouri. Letter to John Thornton, Esq., et al. from Joseph Smith, Jun., et al. Letter from Daniel Dunklin to the Saints in Mo. Chapter XXXII. The Prophet's Mission--Labors in Massachusetts--The Organization of the Kirtland Safety Society. Departure of the Prophet from Kirtland. A Steamboat Race. The Great Fire in New York City. Arrival of the Prophet's Party in Salem, Mass. Reflections of the Prophet on Religious Intolerance. Revelation given in Salem, Mass., August 6, 1836. Success of the Ministry. Labors of the Patriarch Joseph Smith, Sen. Movements of the Saints in Missouri. Organization of Kirtland Safety Society. Licenses. Organization of Caldwell County. Minutes of a Conference held in the House of the Lord at Kirtland on the 22nd of December, 1836. Baptism of Doctor Richard. Minutes of a Meeting of the Members of the "Kirtland Safety Society." The Prophet's Remarks on the Kirtland Safety Society Company. {XVIII} Chapter XXXIII. Meetings of the Quorums of Priesthood in the Kirtland Temple--The Prophet's Instructions on Priesthood. The Arrangements for Classes and Meetings in Kirtland Temple. Gathering of Saints in Missouri. Firm of Cowdery and Co. Dissolved. Notice of a Solemn Assembly. Washing of Feet. Regulation of the Seventies. The Prophet on the Subject of Priesthood. The High Priests. Bishops. The Dignity of the Lesser Officers. Necessity for Occasional Reproofs. Pecuniary Embarrassments of the Presidency. Remarks of Hyrum Smith. Oliver Cowdery's Instruction to Elders. Sidney Rigdon's Remarks on Church Debts. The Sacrament, Use of Water in. Chapter XXXIV. Affairs in Zion--Apostasy at Kirtland--Appointment of the British Mission--Its Departure for England. Minutes of High Council at Far West. Charges Against Lyman Wight. Complaint against J. M. Patten. Case of John Patten. James Emmett Disfellowshiped. Actions in Relation to the Word of Wisdom. Literary Firm Sustained. Minutes of a High Council held in the Lord's House, in Kirtland. Transfer of the "Messenger and Advocate." Conditions in Kirtland. The British Mission Projected. Licenses. Church Conference in Upper Canada. Minutes of a High Council Meeting in Missouri. The Prophet's Instructions to the British Missionaries. Willard Richards Added to the British Mission. Illness of the Prophet. Employment of Supplementary Means for Healing the Sick. Dastardly Suggestions of Apostates. Progress of the British Mission. Arrival of British Mission in New York. Kindness of Elijah Fordham. Warning to New York Ministers, Departure for England. {XIX} Chapter XXXV. Financial Conditions in Various Nations--Progress of the British Mission--Conferences at Far West and Kirtland. Extract of Letter from W. W. Phelps to the Brethren in Kirtland. The Prophet Resigns His Office in the "Safety Society." Status of Various Nations. Landing of the British Mission. "Truth Will Prevail." Kindness of Rev. James Fielding. Revelation to Thomas B. Marsh Concerning the Twelve. Baptism of Albert P. Rockwood. Progress of the British Mission. Vexations Law Suits at Painesville. Second Start for Canada. The British Mission Attacked by Evil Spirits. Spread of the Work in England. Affairs at Far West. Opening of the Work in Bedford. First Confirmation in England. Affairs in Far West--Building the Lord's House. Goodson's Violation of Instructions. The "Elder's Journal." Confirmation at Preston. The Work in Walkerfold. The Failure of Mr. Matthews. Charles C. Rich Made President of High Priests in Missouri. Opening in the Fox Islands. Caution. The Alston Branch. The Prophet's Work in Canada. Greeting of President Joseph Smith to John Corrill and the Whole Church in Zion. Minutes of Conference in Committee of the Whole Church at Kirtland, Sunday, Sept. 23, 1837. Announcement Concerning Oliver Cowdery. Revelation Making Known the Transgression of John Whitmer and William W. Phelps. Minutes of a Meeting in the Kirtland Temple. Chapter XXXVI. The Gathering Saints--Increase in the Number of Stakes Contemplated--Councils in Zion and Kirtland--Close of the Volume. Bishop's Agent Appointed. The Church Recorder. The Bishop's Memorial. The Prophet on the Gathering. Other Stakes of Zion to be Appointed. Arrangements for Preaching the Gospel. {XX} Greeting from Bishop of Kirtland and Counselors to Saints Scattered Abroad. The Voice of Warning. The Prophet's Departure for Missouri. President of the High Council Elected. Death of Hyrum Smith's Wife. Minutes of High Council. Twenty-two Disfellowshiped. Minutes of High Council. Confessions. Norris Brewster. More Confessions. Action Against Loungers. The Egyptian Records. Arrival of the Prophet at Far West. The Settlement of Difficulties. Minutes of High Council at Kirtland. Minutes of Conference at Far West, Mo., Nov. 7, 1837. Minutes of High Council at Kirtland. Reuben Hedlock Chosen President of Elders. Excommunication of Roger Orton. A Question of Compensation. Various Appointments. Bishop Partridge's Report. Apostasy in Kirtland. Last Paper Printed in Kirtland. The Work in England. Progress of the British Mission. Flight of Brigham Young from Kirtland. Close of the Year 1837. Footnotes [1] By typographical error there are two chapters numbered xiii. {XXI} INTRODUCTION TO VOLUME II _Summary Review of Volume One_. The events which make up the first volume of the History of the Church moved forward from the back ground of successive dispensations of the Gospel which preceded the Dispensation of the Fullness of Times. That volume covered the period from the birth of the Prophet Joseph Smith, 1805, to the close of the year 1833, and included as its chief events: the birth of the Prophet; his first vision of the father and the Son; the coming forth of the Book of Mormon; the organization of the Church, April 6th, 1830; the mission to the Lamanites; the gathering of the people from the state of New York, first to Kirtland, Ohio, and subsequently the gathering of many of them to Jackson county, Missouri; the location of the site of the future city of Zion and its temple; the introduction of the doctrine of consecration and stewardship; the experience of the Elders of Israel in their movements back and forth between Kirtland and Zion; the spread of the work throughout the states of the American Union and Canada; the Prophet's own mission to the latter place; the founding of the first Church periodical, _The Evening and Morning Star_; the selection of a number of the revelations of God for publication under the title, "The Book of Commandments;" the establishment of the Mercantile and Literary firms of Zion and Kirtland; the laying of the corner stones of the Kirtland Temple; the planting of a number of settlements in Jackson county, Missouri; the awakening jealousy of the old settlers against the more progressive Saints; the fanning of these flames of jealousy by sectarian priests; the rise of that religio-political persecution which culminated in the terrible suffering of the Saints--the destruction of their printing establishment, the burning of their homes, their final expulsion from Jackson county; also the negotiations between the Saints and the civil authorities of the state of Missouri for reinstatement of the exiles upon their lands. The first volume closed with the narration of these circumstances of discouragement which befell the Saints in their efforts to establish Zion in Missouri. _Summary of Volume Two_. In this second volume is recorded the arrival of a delegation from the exiled Saints in Missouri, seeking advice and the word of the Lord from the Prophet; the organizations of Zion's Camp for the deliverance {XXII} of Zion; its march from Kirtland to Missouri; its rich educational experiences; its disbandment and the return of many of the brethren to Ohio; the establishment of a school for the Elders at Kirtland, the first educational movement in the Church; the discovery of the Book of Abraham; the organization of the first, or Kirtland High Council; the organization of the quorums of the foreign ministry; the Twelve and the Seventy; the publication of the Doctrine and Covenants; the completion and dedication of the Kirtland Temple; the purification and spiritual endowment of the Elders of the Church; the appearance of Messiah in the Temple declaring His acceptance of it; the appearance of Moses, Elias and Elijah, on the same occasion, delivering the keys of their respective dispensations to the Prophet of the Dispensation of the Fullness of Times; the commencement of the ministry of the Twelve among the branches of the Church in the eastern States of the American Union; the misunderstandings that arose between them and the Presidency of the Church; the revelations of God which came in consequence of their misunderstandings, more clearly defining the rights, powers, and relations of the respective quorums of the Priesthood; the peaceful exodus of the Saints from Clay county, Missouri, and the founding of Far West; the opening of the first foreign mission by sending two of the Twelve and several Elders to England; the attempt to mass the several industrial pursuits and temporal interests of the Saints under one general concern, the "Kirtland Safety Society Company;" the failure of that concern in the general financial maelstrom that swept over the country in 1837, hastened also--sad to relate--by the unwise management and dishonesty of some of the incorporators and directors; the manifestation of excessive pride and worldliness on the part of some of the Saints at Kirtland; the disaffection of many hitherto leading Elders of the Church against the Prophet Joseph; the extensive apostasy of many Elders and Saints in Kirtland; with the account of which calamitous events this volume closes. _The Expedition of Zion's Camp_. The time covered by this volume may properly be called the Kirtland period of the Church History, since that city is the chief center of activity. The four years which comprise the period are marked, on the one hand, by rapid doctrinal development, institutional growth, outward enlargement and internal spiritual progress; and, on the other hand, are marked by internal dissensions, abundant manifestations of human weakness and wickedness, resulting in bitterness and apostasy. The period is one in which the Church is manifestly militant, and not always, from surface appearances, triumphant. Yet removed from {XXIII} that period by well nigh three-quarters of a century, one may see now that it was a glorious period, notwithstanding sombre shadows are now and then cast athwart the pathway of the Church's progress. Who can rightly estimate the value of the experiences of that movement for the redemption of Zion, called Zion's Camp? Nothing so completely reveals the worth or worthlessness of human character as expeditions of this description. Men are thrown into such relations with each other that all that is in them, good or bad, comes to the surface. As opportunities in time of war reveal noble or debased natures, so in expeditions such as Zion's Camp the base or exalted phases of human nature are forced to the surface, and are known and read of men. God, it appears was about to choose His foreign ministry, His Especial Witnesses to the world, the Twelve and the Seventy. After the expedition of Zion's Camp He could choose them from among men who had offered their all in sacrifice--even to life itself--for the work's sake. Are not such manifestly fitter witnesses than those who are untried? Will it be argued that to the All-knowing the untried are as well know as the tried, and that God needed no such demonstration of fidelity as was afforded by the expedition of Zion's Camp in order to guide Him in the choice of His Witnesses to the nations of the earth? If so, my answer would be an acquiescence--God needs no such expedition in order to reveal to Him the worthiness of those who shall be His special Witnesses. But what of the world--what of men? Do not they need some such evidence back of those who shall testify of a new dispensation of the Gospel? Will not men have more regard for the testimony of Witnesses who have offered their all in sacrifice for any given work, than for the testimony of witnesses who have made no such sacrifice? Undoubtedly. Not for God's guidance, then, but for the qualification of the Witnesses in the eyes of men was the expedition of Zion's Camp in part conceived and executed. Also that those men who, under God--the Prophet Joseph Smith and the Three Witnesses to the Book of Mormon--were to make choice of especial Witnesses might know whom to select because of actually demonstrated fitness and worthiness. Moreover there were men in that expedition who later will be called upon to conduct larger expeditions much of the same character--an exodus of thousands from Missouri; an exodus of tens of thousands from the confines of the United States, a thousand miles into the wilderness of the Rocky Mountains. May not the Lord have designed in part this expedition of Zion's Camp for their instruction, for their training? The leaders of these later movements are all there--Brigham Young, Heber C. Kimball, Orson Pratt, Parley P. Pratt, Charles C. Rich, George A. Smith, Wilford Woodruff and many more. It is significant, too, that Brigham Young at least sensed the true importance {XXIV} of the Zion's Camp expedition. That expedition for the redemption of Zion was regarded by many weak-faithed Saints as a sad failure, a humiliation of a presumptuous prophet. One of these attempted to ridicule it in the presence of Brigham Young, as a case of marching men up a hill to march them down again. "Well," said the scoffer, "what did you gain on this useless journey to Missouri with Joseph Smith?" "All we went for," promptly replied Brigham Young. "I would not exchange the _experience_ gained in that expedition for all the wealth of Geauga county." A remark which proves that Brigham Young had a keen insight into the purpose of the Zion's Camp movement. _First Educational Movement of the Church_. The value of the educational movement in the Church by the establishment of a school for the Elders in Kirtland, cannot be fully appreciated even yet. It stands as a direct contradiction to the oft-repeated charges that Mormonism seeks to thrive through the ignorance of its devotees. "Seek ye diligently, and teach one another words of wisdom," was an admonition the Church in the Kirtland period of its history sought earnestly to carry into effect. "Yea, seek ye out of the best books words of wisdom: seek learning even by study, and also by faith." To the sphere of their learning there were no limitations set. "Teach ye diligently," said the Lord, "and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the Gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand; of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land, and a knowledge also of countries and of kingdoms." I know of nothing that lies outside this boundless field of research into which the Elders of the church especially were invited--nay, commanded, to enter. It comprehends the whole possible sphere of human investigation; and furnishes all necessary contradiction to the theory that the Church at any time contemplated an ignorant ministry. By intelligence, not stupidity; by knowledge, not ignorance, has the Church from the very beginning hoped to succeed in her mission. _The Organization of the Foreign Ministry_. It is during the Kirtland period of her history also that the Church raised her eyes and for the first time gazed out upon the world-wide sphere of her future activities. Until now she had confined her missions and labors to the United States and Canada. But lo! a foreign {XXV} ministry had been organized, a quorum of Twelve Apostles and two quorums of Seventy had been called into existence and ordained. Was that without significance? Undoubtedly there is power in ordinances, in divine appointments: "Joshua the son of Nun was full of the spirit of wisdom; for Moses had laid his hands upon him and the children of Israel hearkened unto him and did as the Lord commanded Moses." While Timothy, the young Christian evangelist, was admonished by Paul to stir up the gift of God which was in him by the putting on of the Apostle's hands. Since, then, there is virtue in ordinations of divine appointing, it is but to be expected that the Church of Christ in this last dispensation would be influenced by the appointment and ordination of her foreign ministry. It was but a proper sequence of the appointment of this ministry that Apostles and their associates should be sent to England. The Church of Jesus Christ of Latter-Day Saints was never intended to be merely an American sect of religion. It is a new and the last dispensation of the Christian religion--the Dispensation of the Fullness of Times, the dispensation into which will be gathered all former dispensations of the Gospel of Christ; all keys of authority, all powers, all gifts, all graces essential to the welfare and salvation of man--all that is essential to the completion of the mission of the Christian religion. The mission of the Church in such a dispensation is general not local, world-embracing. Had it been less than one of the world's great movements, Mormonism had been inadequate to the world's needs--less than sufficient for a world's redemption. There was marked, therefore, a mighty bound forward in the progress of the work when the foreign ministry of the Church was organized, and a mission appointed to England. The work would have perished had it not taken this step forward. The Church had reached that stage of development when there must be a forward movement. Things do not stand inert in this world. Inertia is death. In progress only is there life. The thing that does not grow dies. The very rocks increase or decay. For the time being the elements on which the Church lived were exhausted in the land where it came forth. The material which had been gathered into it was passing through the crucible. There was need of an enlargement of action, a necessity for new elements being brought into the body religious. That enlargement of action was found in opening the British mission. The new elements essential to the preservation of the work were found in the English people; for among them were given the evidences of the existence of the spiritual light and life which had characterized the work at its coming forth: and as that mission had been directly appointed by the Prophet Joseph Smith, it supplied the proofs that God was still with him, honored the {XXVI} authority which had been given him, and still directed his movements in the administration of the affairs of the Church; for it was the prompting of the Spirit of God in the Prophet, that led to the appointment of this first foreign mission. These considerations made the opening of the British mission an epoch in the history of the Church. _The Restoration of the Keys for the Gathering of Israel_. The work of God was also greatly enlarged during this Kirtland period, by the appearance of Moses and Elias and Elijah, and bestowing upon the Prophet the keys of their respective dispensations. Let us contemplate the event. "Moses appeared before us," says the Prophet, "and committed unto us the keys of the gathering of Israel, from the four parts of the earth, and the leading of the ten tribes from the land of the north." Who, at the time comprehended the full import of this incident? Who comprehends it now? From the beginning of the great Latter-Day work men had their attention directed to the gathering of Israel and the establishment of Zion and Jerusalem as a part of the purposes of God to be accomplished in the work. The angel Moroni on the occasion of his first visit to the Prophet Joseph, quoted a number of Old Testament scriptures referring to the Lord's promises concerning the redemption of Judah and Jerusalem; [1] also concerning the gathering of Israel from all the lands whither they had been driven. [2] Numerous are the prophecies relating to the return of Israel from the land of the north, and other parts of the earth, into which they were driven in the day of their rebellion and apostasy; [3] but it occurred to no one that before these prophecies could be fulfilled Israel's great prophet, Moses, who held the keys of the dispensation pertaining to the gathering of Israel, must come and give to men the authority to proceed with that work. The moment he appears, however, and gives such authority, the propriety of it, the fitness of it is apparent. The appearance of Moses was also in proper sequence of events in the development of the great Latter-Day work. Although, as already stated, the gathering of Israel in the last days had been made a prominent feature in the communication of Moroni to the Prophet Joseph, and the subject also of some other early revelations to the Church [4] not until the foreign ministry had been organized--the Twelve and the Seventy--the quorums of Priesthood on which rests the {XXVII} responsibility to travel in all the world and preach the Gospel and gather Israel--not until this ministry was organized did Moses appear and commit the keys of the gathering of Israel from the four parts of the earth. What order is here? The organization of the foreign ministry to go into all the nations of earth, and then the coming of Moses to commit the keys of the gathering of Israel from the four parts of the earth, and the leading of the ten tribes from the land of the north. In this incident as in a thousand others in the great work of God in the last days, the evidence of a divine wisdom having regard for the eternal fitness of things, for the proper sequence in the order of events in the development of the Lord's purposes, is apparent. Note, too, the spiritual effect upon the Saints of the restoration of these keys of the gathering of Israel. Before the mission for England under Elders Kimball and Hyde departed, the prophet enjoined them to adhere strictly to the first principles of the Gospel, and say nothing for the present in relation to the gathering; this, doubtless on account of the unsettled condition of the Church at the time. Similar instructions, and for the same reason, were given to the Twelve Apostles in 1839 when they went on their mission to England. But the Saints could not be kept in ignorance of these matters. No sooner were the people baptized than they were seized with a desire to gather with the main body of the Church. "I find it is difficult to keep anything from the Saints," writes Elder Taylor in his journal of this period, "for the Spirit of God reveals it to them. * * * * Some time ago Sister Mitchell dreamed the she, her husband and a number of others were on board a vessel, and that there were other vessels, loaded with Saints, going somewhere. She felt very happy and was rejoicing in the Lord." Another sister, Elder Taylor informs us, had a similar dream, and was informed that all the Saints were going. Neither of these sisters nor any of the Saints at that time, knew anything about the principle of gathering, yet all were anxious to leave their homes, their kindred and the associations of a lifetime, to join the main body of the Church in a distant land, the members of which were total strangers to them. [5] The same spirit has rested upon the people in every nation where the Gospel has been received. There has been little need of preaching the gathering, the people as a rule have had to be restrained rather than encouraged in the matter of gathering to Zion and her stakes. _The Spirit of Gathering on the Jews_. During the last ten years the world has witnessed a remarkable change of spirit come over the Jewish race. We hear of Jewish aspirations for national existence; for the perpetuation of the Jewish customs {XXVIII} and Jewish ideals. After saying so long, "May we celebrate the next Passover in Jerusalem," the thought at last seems to have occurred to some Jewish minds that if that expressed wish is ever realized, some practical steps must be taken looking to the actual achievement of that possibility--which has given rise among the Jews to what is called the "Zionite Movement." The keynotes of that movement are heard in the following utterances of some of the leaders in explanation of it: "We want to resume the broken thread of our national existence; we want to show to the world the moral strength, the intellectual power of the Jewish people. We want a place where the race can be centralized." [6] "It is for these Jews [of Russia, Romania and Galicia] that the name of their country [Palestine] spells 'Hope.' I should not be a man if I did not realize that for these persecuted Jews, Jerusalem spells reason, justice, manhood and integrity." [7] "Jewish nationalism on a modern basis in Palestine, the old home of the people." [8] "Palestine needs a people, Israel needs a country. Give the country without a people, to the people without a country." [9] In a word, it is the purpose of "Zionism" to redeem Palestine and give it back to Jewish control-- create, in fact, a Jewish state in the land promised to their fathers. Of course, for hundreds of years there has been talk of the Jews returning to Jerusalem, and from time to time societies have been formed to keep alive that hope, and keep the Jew's face turned toward the chief city and land of his forefathers; but little was achieved by those societies, however, except to foster the hope of Israel's return in the heart of a widely dispersed, persecuted and discouraged race, who have waited long for the realization of the promises made to their fathers. I say but "little" was accomplished by the various Jewish societies existing before the Zionite movement began beyond fostering the hope of Israel based on the predictions of their prophets; but that "little" was much. It was nourishing in secret and through ages of darkness that spark of fire which when touched with the breath of God should burst forth into a flame that not all the world could stay. They made possible this larger movement, now attracting the attention of the world, and know as the "Zionite Movement;" which, in reality, is but the federation of all Jewish societies which have had for their purpose the realization of the hopes of scattered Israel. "Zionism" is considered to have grown out of the persecution of the Jews during the last eighteen years in such European countries as Russia, France, Germany, and Romania. It held its first general {XXIX} conference in August, 1897, in Basle, Switzerland; and since then has continued to hold annual conferences that have steadily increased both in interest and the number of delegates representing various Jewish societies, until now it takes on the appearance of one of the world's great movements. It is not so much a religious movement as a racial one: for prominent Jews of all shades of both political and religious opinions have participated in it under the statesmanlike leadership of Doctor Herzel of Austria. Not to persecution alone, however, is due this strange awakening desire on the part of the Jews to return to the city and the land of their fathers; but to the fact of the restoration of the keys of the gathering of Israel by Moses to the Prophet of the Dispensation of the Fullness of Times. Under the divine authority restored by Moses, Joseph Smith sent an Apostle of the Lord Jesus Christ to the land of Palestine to bless it and dedicate it once more to the Lord for the return of His people. This Apostle was Orson Hyde, and he performed his mission in 1840-2. In 1872 an Apostolic delegation consisting of the late Presidents George A. Smith and Lorenzo Snow were sent to Palestine. The purpose of their mission, in part, is thus stated in President Young's letter of appointment to George A. Smith: "When you get to the land of Palestine, we wish you to dedicate and consecrate that land to the Lord, that it may be blessed with fruitfulness, preparatory to the return of the Jews, in fulfillment of prophecy and the accomplishment of the purposes of our heavenly Father." [10] Acting, then, under the divine authority restored to earth by the Prophet Moses, this Apostolic delegation--as well as the Apostle first sent--from the summit of Mount Olivet blessed the land, and again dedicated it for the return of the Jews. It is not strange, therefore, to those who look upon such a movement as Zionism in connection with faith in God's great latter-day work, to see this spirit now moving upon the minds of the Jewish people prompting their return to the land of their fathers. It is but the breath of God upon their souls turning their hearts to the promises made to the fathers. It is but the fulfillment in part of one of the many prophecies of the Book of Mormon relating to the gathering of Israel, viz: "It shall come to pass that the Lord God shall commence His work among all nations, kindreds, tongues, and people, to bring about the restoration of the keys of His people upon the earth." The spirit attendant upon the restoration of the keys of authority to gather Israel from the four quarters of the earth, and the exercise of that divine authority, though unrecognized as yet by the world, is the real cause of this movement Palestine-ward by the Jews. _Elijah's Mission_. The work accomplished by Elijah in giving to the Prophet Joseph the particular dispensation of the Priesthood which should plant in the {XXX} hearts of the children the promises made to the fathers--lest the whole earth should be utterly wasted at His coming [11]--is attended by evidences of virtue and power of God no less palpable than those which bear witness to the virtue and power of God in the work accomplished by Moses in giving to the Prophet the keys of authority for the gathering of Israel. The work done by Elijah was to open the door of salvation for the dead. From that event comes the knowledge of the principles by which the saving power of the Gospel may be applied to men who have died without receiving its benefits in this life. From of old men had read in the scriptures that Messiah would bring out the prisoners from the prison, and them that sit in darkness out of the prison house; [12] that in addition to being given as a restorer of the tribes of Jacob and a light to the gentiles, the Messiah should have power to say to the prisoners, "Go forth; to them that sit in darkness, show yourselves;" [13] "to proclaim liberty to the captives, and the opening of the prison to them that are bound." [14] From the beginning of Christianity men had read in the New Testament how Jesus had once suffered for sins, the just for the unjust; and how that being put to death in the flesh He was quickened by the Spirit by which He went and preached to the spirits in prison which were disobedient when the long suffering of God waited in the days of Noah. [15] Also they read how for this cause was the Gospel preached to them that are dead that they might be judged as men are in the flesh, but live according to God in the spirit; [16] also the reasoning of Paul to the effect that if there was no resurrection of the dead, why, then, were the Saints baptized for the dead; [17] also how the fathers without those of later generations cannot be made perfect. [18] All of which passages, however, have been regarded as among the mysteries of the word of God, incomprehensible, dark. But touched by the Prophet Elijah's hand, imparting to them their true import, how bright they glow with spiritual light and life! and what a sense of largeness and power is given to the Gospel of Jesus Christ when from this mission of Elijah's there comes the power to apply the principles and ordinances of salvation to all the children of men (save the sons of perdition; and these, thank God! are but few) in all ages of the world, and whether living or dead! How the horizon of things respecting the Gospel of Christ is pushed back from the walled-in limits of that pseudo-Christianity current among men, by this spirit and power of Elijah that has come into the {XXXI} world! The fact that such a spirit has come into the world is sustained by palpable evidences. The truth of my statement will be recognized when I say that within the last fifty years there has arisen throughout the world an increased spirit of interest among men concerning their ancestors that scarcely stops this side of the marvelous. In all lands men are earnestly seeking for their genealogies, and many volumes are issued from the press annually in which the pedigrees of men of all sorts and conditions are given. Some may be said to be possessed almost of a mania, on this subject so ardent are they in seeking for a knowledge of their fore-fathers, and this all quite apart from any direct work that is being done along the same lines by the Latter-Day Saints; though the work of the Saints in the temples for their dead is greatly helped by this outside circumstance to which I call attention. Why and whence this spirit in the hearts of the children which turns the attention of men to the fathers of former generations, if it is not a consequence of the fulfillment of Elijah's predicted mission that before the great and dreadful day of the Lord should come he [Elijah] would be sent to turn the heart of the children to the fathers, and the heart of the fathers to the children? [19] Of the work done by the Latter-Day Saints in consequence of the restoration of these special keys of the Priesthood by the hand of Elijah I need scarcely speak. That the spirit which came into the world by reason of Elijah's special dispensation of authority to Joseph Smith is working upon the hearts of the Latter-Day Saints is evidenced by the building of the beautiful temple at Nauvoo, and by the erection of the world-famed temple in Salt Lake City; also by the erection of magnificent temples in Logan, Manti, and St. George--all in Utah. These temples have all been erected in response to the diffusion of that spirit that attended upon Elijah's mission; and are evidences in stone that the Saints have partaken of that spirit which turns the hearts of the children to the fathers. Another palpable evidence to the same great truth is seen in the throngs which daily visit these temples to perform the ordinances of salvation for the dead; not only baptism for the dead, but also the confirmations, ordinations and sealings by which the fathers shall be prepared for the kingdom of God, and all the families of men be set in order, united together by bonds, covenants and established relations that shall be in harmony with that heavenly kingdom which the redeemed of God shall inherit. The full importance of this work--its height and depth--is not yet appreciated by the children of men; but so great it is that the period of our Church History which witnesses its beginning--even if it were the only achievement--must ever be regarded as an important period. {XXXII} _Calamitous Events_. As for the calamitous events of the Church during the Kirtland period, what shall we say of them? Are they to be accounted wholly deplorable, or as part of that experience of the Church which makes for advancement? Unquestionably every experience is of value to an individual or an organization. Some experiences may be sad, and accounted at the time as disastrous; but are they really so? The rough wind which shakes it helps the young and slow-growing oak; for by reason of this very shaking the tree takes firmer hold of the earth; wider spread the roots; deeper down into the soil are they thrust, until the sapling, once so easily shaken, becomes a monarch in the forest, mocks the howling tempest, until its height and frame become worthy of the land and atmosphere in which it grows a giant tree. So may grow a government--civil or ecclesiastical--so may grow the Church, helped by the adverse circumstances which shake it to the very foundations on which it rests. Profitable if not sweet are the uses of adversity. As the winter's wind when it bites and blows upon man's body is no flatterer, but feelingly persuades him what he is, so the adverse circumstances which overtake an organization, such as the Church of Christ, may be very profitable to it. Such rebellions and apostasies as occurred in this Kirtland period of the Church's history but test and exhibit the strength of the fabric. Such circumstances force a review of the work as far as accomplished. The whole is re-examined to see if in it there is any flaw or defect; if any worthless material is being worked into its structure. Hence periods usually considered calamitous are accompanied by corrections of what may be wrong; and the body religious is purified by the expulsion of those whose rebellion and apostasy but prove them unworthy of the Lord's work. Let me be rightly understood here. I am not contending that adverse circumstances, rebellions and apostasies are in themselves good. Whatever may be the over-ruled results to the body religious, rebellion and apostasy spell condemnation and the destruction of spiritual life for the individuals overtaken by such calamities. But so long as human nature is what it now is--weak and sinful--just so long as out of that intractable material the Church of Christ has the mission to prepare men for the Father's kingdom, just so long will there be occasional calamities periods in the history of the Church such as was the year 1837 at Kirtland. But what after all are such periods but times of purification, of cleansing? During the previous years of success in the ministry, there had been gathered into the Church all classes of men. As in former dispensations of the Gospel, so in this last dispensation; the kingdom of heaven is like unto a net cast into the sea, that gathers of every kind of fish; and when it is full, they draw it to shore, and sit down, and gather the good into vessels, and cast the bad away. The first step in the process of correcting human nature is to discover its defects. It may not always follow that when the defects are made known they will be corrected. But it is true that no correction will be made until the necessity of correction is manifest, until the defects are pointed out. Hence God has said: "If men will come unto me, I will show unto them their weaknesses." But, unhappily, it sometimes is the case that men resist God, they love their sins, they become hardened in their iniquity, they resist the Spirit, and prove themselves unworthy of the Father's kingdom. What then? Shall they pollute that kingdom, or shall they be cast out as material unfitted for the Master's use, and of their own volition choose to remain so? There can be but one reasonable answer to the question. They refuse to go peaceably, however. They are boisterous, they accuse the innocent, they justify their own course, they seek to wreck the Church, to bring to pass chaos; and in the midst of this disorder they are cast out; and although this may not always end their power to work mischief, or create annoyance for the body--religious--for the power to work evil is still with them--yet the Church is rid of them, and in no way can be regarded as responsible for their wickedness. It is our custom to enumerate such scenes as among the calamitous events of the Church; and they are so, in some aspects of the case. As already remarked it is a calamitous time for those who are cast out, for they are overcome of the evil one; and as the heavens wept when the Son of the Morning and his following were cast out of heaven, so it is to be expected that the Saints will be sad, and sorrow over those who are overcome of the adversary. But for the Church herself it is well that this intractable material is gotten rid of; that the body religious is purged of those who can only be a source of weakness and of shame to her. She is helped by the event; purified by it; strengthened; made more acceptable with God and pleasing to reasonable men. It is only in a modified sense, then, that this latter part of the Kirtland period of the Church's history can be regarded as a calamitous time. There is more adversity yet to follow in the experience of the Saints; much distress and many sore trials; and so shall there continue to be such times of trial as long as the Church remains the Church militant. Not until she becomes the Church triumphant, and is glorified by the presence of her Great Head, the Lord Jesus Christ, can the Saints hope for an absolute discontinuance of the occasional recurrence of what are generally considered trying or calamitous events. Footnotes 1. See Mal. 3:1-7. 2. Isaiah 11:11-16; also History of the Church, vol. I, pp. 12, 13. 3. Following are a few of the most prominent of these prophecies: Deut. 30:1-6; Isaiah 2:1-4; Jeremiah 3, 12-18. Also 16:4-18; 23:1-8, and 31:7-14. 4. See Doc. & Cov. sec. 45:1-71, this revelation was given in 1831; also Doc. & Cov. sec. 133. This is the revelation called the appendix and was given November 3, 1831. 5. Life of John Taylor, p. 96. 6. Leon Zeltekoff. 7. Rabbi Emil G. Hirsch. 8. Max Nordau. 9. Israel Zangwill. 10. Biography of Lorenzo Snow, p. 496. 11. Church History Vol. I p. 12, also Mal. 4:5, 6. 12. Isaiah 42:7. 13. Ibid. 49:6-9. 14. Ibid. 61:1. 15. I Peter 3:18-20. 16. Ibid. 4:6. 17. I Cor. 15:29. 18. Heb. 11. 19. Mal. 4:5, 6. {1} CHAPTER I. The Year Eighteen Hundred and Thirty-four--Affairs in Zion and Kirtland. [Sidenote: Condition of the Saints in Missouri.] _January 1, 1834_.--The scattered Saints in Missouri commenced the year eighteen hundred and thirty-four, with a conference, which they held in Clay county, on the first day of January, at which Bishop Partridge presided. After transacting much business relative to comforting and strengthening the scattered members of the Church, it was _Resolved_, That Lyman Wight and Parley P. Pratt be sent as special messengers, to represent the situation of the scattered brethren in Missouri, to the Presidency and Church in Kirtland, and ask their advice. {2} [Sidenote: Excommunication of Wesley Hurlburt.] On the evening of the 2nd of January, a Bishop's court assembled in Kirtland to investigate the case of Wesley Hurlburt, against whom charges had been preferred by Harriet Howe and others to the effect "that Hurlburt had denied the faith, spoken reproachfully of the Church, did not believe Joseph was a true Prophet," etc. Hurlburt was in the place, but did not appear before the court, consequently was cut off. [Sidenote: Mob Threats at Kirtland.] The threats of the mob about Kirtland through the fall and winter had been such as to cause the brethren to be constantly on the lookout, and those who labored on the temple were engaged at night watching to protect the walls they had laid during the day, from threatened violence. On the morning of the 8th of January, about 1 o'clock, the inhabitants of Kirtland were alarmed by the firing of about thirteen rounds of cannon, by the mob, on the hill about half a mile northwest of the village. [1] [Sidenote: A Prayer.] On the evening of the 11th of January, Joseph Smith, Jun., Frederick G. Williams, Newel K. Whitney, John Johnson, Oliver Cowdery, and Orson Hyde united in prayer, and asked the Lord to grant the following petitions: 1.--That the Lord would grant that our lives might be precious in His sight; that He would watch over our persons, and give His angels charge concerning us and our families, that no evil nor unseen hand might be permitted to harm us. 2.--That the Lord would also hold the lives of all the United Order as sacred, and not suffer that any of them should be taken. {3} 3.--That the Lord would grant that Brother Joseph might prevail over his enemy, even Dr. Hurlburt, who has threatened his life, whom Joseph has caused to be taken with a precept; that the Lord would fill the heart of the court with a spirit to do justice, and cause that the law of the land may be magnified in bringing Hurlburt to justice. 4.--That the Lord in the order of His providence, would provide the Bishop of this Church [at Kirtland] with means sufficient to discharge every debt, in due season, that the Order owes, that the Church may not be brought into disrepute, and the Saints be afflicted by the hands of their enemies. 5.--That the Lord would protect our printing press from the hands of evil men, and give us means to send forth His record, even His Gospel, that the ears of all may hear it; and also that we may print His Scriptures; and also that He would give those who were appointed to conduct the press, wisdom sufficient that the cause may not be hindered, but that men's eyes may thereby be opened to see the truth, 6.--That the Lord would deliver Zion, and gather in His scattered people to possess it in peace; and also, while in their dispersion, that He would provide for them that they perish not from hunger or cold; and finally, that God, in the name of Jesus, would gather His elect speedily, and unveil His face, that His Saints might behold His glory, and dwell with Him. Amen. [Sidenote: Efforts of Sectarian Priests Against Restoration of Exiles.] As soon as the Governor of Missouri intimated, or the news began to circulate, that the "Mormons" (as the people called the members of the Church), would be restored to their possessions in Jackson county (if they desired to be), the priests of all denominations, as the men behind the scene, with the mob, began to set their springs in motion, and by their secret councils, and false publications and insinuations, soured the public mind, and prevented the administration {4} of the laws, so that anything like a return to their houses and lands, or recovery of damages for losses sustained, seemed as distant as the day of judgment. The powers of wickedness and darkness walked hand in hand together, and the Saints mourned. _January 16_.--I visited Brother Jenkins Salisbury, and spent the night. O Lord! keep us and my family safe, until I return unto them; O my God, have mercy on my brethren in Zion, for Christ's sake. Amen. _January 22_.--The Presidency of the High Priesthood wrote from Kirtland to the brethren in Christ Jesus, scattered from Zion-- scattered abroad from the land of their inheritance: THE ELDERS OF THE CHURCH TO THEIR BRETHERN ABROAD. [2] _Dear Brethren in Christ, and Companions in Tribulation_: When we call to remembrance the ties with which we are bound to those who embrace the everlasting covenant, and the fellowship and love with which the hearts of the children of our Lord's kingdom should be united, we cherish a belief that you will bear with us, when we take this course to communicate to you some of the many thoughts which occupy our minds, and press with continued weight upon our hearts, as we reflect upon the vast importance and {5} responsibility of your callings, in the sight of the Master of the vineyard. And though our communications to you may be frequent, yet we believe they will be received on your part with brotherly feelings; and that from us your unworthy brethren, you will suffer a word of exhortation to have place in your hearts, as you see the great extent of the power and dominion of the prince of darkness, and realize how vast the numbers are who are crowding the road to death without ever giving heed to the cheering sound of the Gospel of our Lord Jesus Christ. Consider for a moment, brethren, the fulfillment of the words of the prophet; for we behold that darkness covers the earth, and gross darkness the minds of the inhabitants thereof--that crimes of every description are increasing among men--vices of great enormity are practiced--the rising generation growing up in the fullness of pride and arrogance--the aged losing every sense of conviction, and seemingly banishing every thought of a day of retribution,--intemperance, immorality, extravagance, pride, blindness of heart, idolatry, the loss of natural affection; the love of this world, and indifference toward the things of eternity increasing among those who profess a belief in the religion of heaven, and infidelity spreading itself in consequence of the same--men giving themselves up to commit acts of the foulest kind, and deeds of the blackest dye, blaspheming, defrauding, blasting the reputation of neighbors, stealing, robbing, murdering; advocating error and opposing the truth, forsaking the covenant of heaven, and denying the faith of Jesus--and in the midst of all this, the day of the Lord fast approaching when none except those who have won the wedding garment will be permitted to eat and drink in the presence of the Bridegroom, the Prince of Peace! Impressed with the truth of these facts what can be the feelings of those who have been partakers of the heavenly gift and have tasted the good word of God, and the powers of the world to come? Who but those who can see the awful precipice upon which the world of mankind stands in this generation, can labor in the vineyard of the Lord without feeling a sense of the world's deplorable situation? Who but those who have duly considered the condescension of the Father of our spirits, in providing a sacrifice for His creatures, a plan of redemption, a power of atonement, a scheme of salvation, having as its great objects, the bringing of men back into the presence of the King of heaven, crowning them in the celestial glory and making them heirs with the Son to that inheritance which is incorruptible, undefiled, and which fadeth not away--who but such can realize the importance of a perfect walk before all men, and a {6} diligence in calling upon all men to partake of these blessings? How indescribably glorious are these things to mankind! Of a truth they may be considered tidings of great joy to all people; and tidings, too, that ought to fill the earth and cheer the hearts of every one when sounded in his ears. The reflection that everyone is to receive according to his own diligence and perseverance while in the vineyard, ought to inspire everyone who is called to be a minister of the glad tidings, to so improve his talent that he may gain other talents, that when the Master sits down to take an account of the conduct of His servants, it may be said, Well done, good and faithful servant: thou hast been faithful over a few things; I will now make thee ruler over many things; enter thou into the joy of thy Lord. Some may pretend to say that the world in this age is fast increasing in righteousness; that the dark ages of superstition and blindness have passed, when the faith of Christ was known and held only by a few, when ecclesiastic power had an almost universal control over Christendom, and the consciences of men were bound by the strong chains of priestly power: but now, the gloomy cloud is burst, and the Gospel is shining with all the resplendent glory of an apostolic day; and that the kingdom of the Messiah is greatly spreading, that the Gospel of our Lord is carried to divers nations of the earth, the Scriptures translating into different tongues; the ministers of truth crossing the vast deep to proclaim to men in darkness a risen Savior, and to erect the standard of Emanuel where light has never shone; and that the idol is destroyed, the temple of images forsaken; and those who but a short time previous followed the traditions of their fathers and sacrificed their own flesh to appease the wrath of some imaginary god, are now raising their voices in the worship of the Most High, and are lifting their thoughts up to Him with the full expectation that one day they will meet with a joyful reception in His everlasting kingdom! But a moment's candid reflection upon the principles of these systems, the manner in which they are conducted, the individuals employed, the apparent object held out as an inducement to cause them to act, we think, is sufficient for every candid man to draw a conclusion in his own mind whether this is the order of heaven or not. We deem it a just principle, and it is one the force of which we believe ought to be duly considered by every individual, that all men are created equal, and that all have the privilege of thinking for themselves upon all matters relative to conscience. Consequently, then, we are not disposed, had we the power, to deprive any one of exercising that free independence of mind which heaven has so graciously bestowed upon the human {7} family as one of its choicest gifts; but we take the liberty (and this we have a right to do) of looking at this order of things a few moments, and contrasting it with the order of God as we find it in the sacred Scriptures. In this review, however, we shall present the points as we consider they were really designed by the great Giver to be understood, and the happy result arising from a performance of the requirements of heaven as revealed to every one who obeys them; and the consequence attending a false construction, a misrepresentation, or a forced meaning that was never designed in the mind of the Lord when He condescended to speak from the heavens to men for their salvation. Previous to entering upon a subject of so great moment to the human family there is a prominent item which suggests itself to our minds which, here, in few words, we wish to discuss: All regularly organized and well established governments have certain laws by which, more or less, the innocent are protected and the guilty punished. The fact admitted, that certain laws are good, equitable and just, ought to be binding upon the individual who admits this, and lead him to observe in the strictest manner an obedience to those laws. These laws when violated, or broken by the individual, must, in justice, convict his mind with a double force, if possible, of the extent and magnitude of his crime; because he could have no plea of ignorance to produce; and his act of transgression was openly committed against light and knowledge. But the individual who may be ignorant and imperceptibly transgresses or violates laws, though the voice of the country requires that he should suffer, yet he will never feel that remorse of conscience that the other will, and that keen, cutting reflection will never rise in his breast that otherwise would, had he done the deed, or committed the offense in full conviction that he was breaking the law of his country, and having previously acknowledged the same to be just. It is not our intention by these remarks, to attempt to place the law of man on a parallel with the law of heaven; because we do not consider that it is formed in the same wisdom and propriety; neither do we consider that it is sufficient in itself to bestow anything on man in comparison with the law of heaven, even should it promise it. The laws of men may guarantee to a people protection in the honorable pursuits of this life, and the temporal happiness arising from a protection against unjust insults and injuries and when this is said, all is said, that can be in truth, of the power, extent, and influence of the laws of men, exclusive of the law of God. The law of heaven is presented to man, and as such guarantees to all who obey it a reward far beyond any earthly consideration; though it does not promise that the believer in every age should be exempt from the afflictions and troubles arising from different sources in consequence of the acts of wicked men on earth. Still in the midst of all this {8} there is a promise predicated upon the fact that it is the law of heaven, which transcends the law of man, as far as eternal life the temporal; and as the blessings which God is able to give, are greater than those which can be given by man. Then, certainly, if the law of man is binding upon man when acknowledged, how much more must the law of heaven be! And as much as the law of heaven is more perfect than the law of man, so much greater must be the reward if obeyed. The law of man premises safety in temporal life; but the law of God promises that life which is eternal, even an inheritance at God's own right hand, secure from all the powers of the wicked one. We consider that God has created man with a mind capable of instruction, and a faculty which may be enlarged in proportion to the heed and diligence given to the light communicated from heaven to the intellect; and that the nearer man approaches perfection, the clearer are his views, and the greater his enjoyments, till he has overcome the evils of his life and lost every desire for sin; and like the ancients, arrives at that point of faith where he is wrapped in the power and glory of his Maker, and is caught up to dwell with Him. But we consider that this is a station to which no man ever arrived in a moment: he must have been instructed in the government and laws of that kingdom by proper degrees, until his mind is capable in some measure of comprehending the propriety, justice, equality, and consistency of the same. For further instruction we refer you to Deut. 32, where the Lord says, that Jacob is the lot of his inheritance. He found him in a desert land, and in the waste, howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye, etc.; which will show the force of the last item advanced, that it is necessary for men to receive an understanding concerning the laws of the heavenly kingdom, before they are permitted to enter it: we mean the celestial glory. So dissimilar are the governments of men, and so divers are their laws, from the government and laws of heaven, that a man, for instance, hearing that there was a country on this globe called the United States of North America, could take his journey to this place without first learning the laws of government; but the conditions of God's kingdom are such, that all who are made partakers of that glory, are under the necessity of learning something respecting it previous to their entering into it. But the foreigner can come to this country without knowing a syllable of its laws, or even subscribing to obey them after he arrives. Why? Because the government of the United States does not require it: it only requires an obedience to its laws after the individual has arrived within its jurisdiction. As we previously remarked, we do not attempt to place the law of man on a parallel with the law of heaven; but we will bring forward {9} another item, to further urge the propriety of yielding obedience to the law of heaven, after the fact is admitted, that the laws of man are binding upon man. Were a king to extend his dominion over the habitable earth, and send forth his laws which were of the most perfect kind, and command his subjects one and all to yield obedience to the same, and add as a reward to those who obeyed them, that at a certain period they should be called to attend the marriage of his son, who in due time was to receive the kingdom, and they should be made equal with him in the same; and fix as a penalty for disobedience that every individual guilty of it should be cast out at the marriage feast, and have no part nor portion with his government, what rational mind could for a moment accuse the king with injustice for punishing such rebellious subjects? In the first place his laws were just, easy to be complied with, and perfect: nothing of a tyrannical nature was required of them; but the very construction of the laws was equity and beauty; and when obeyed would produce the happiest condition possible to all who adhered to them, beside the last great benefit of sitting down with a royal robe in the presence of the king at the great, grand marriage supper of his son, and be made equal with him in all the affairs of the kingdom. When these royal laws were issued, and promulgated throughout the vast dominion, every subject, when interrogated whether he believed them to be from his sovereign or not, answered, Yes; I know they are, I am acquainted with the signature, for it is as usual. _Thus saith the King!_ This admitted, the subject is bound by every consideration of honor to his country, his king, and his own personal character, to observe in the strictest sense every requisition in the royal edict. Should any escape the search of the ambassadors of the king and never hear these last laws, giving his subjects such exalted privileges, an excuse might be urged in their behalf, and they escape the censure of the king. But for those who had heard, who had admitted, and who had promised obedience to these just laws no excuse could be urged; and when brought into the presence of the king, certainly, justice would require that they should suffer a penalty. Could that king be just in admitting these rebellious individuals into the full enjoyment and privileges with his son, and those who had been obedient to his commandments? Certainly not. Because they disregarded the voice of their lawful king; they had no regard for his virtuous laws, for his dignity, nor for the honor of his name; neither for the honor of their country, nor their private virtue. They regarded not his authority enough to obey him, neither did they regard the immediate advantages and blessings arising from these laws if kept, so destitute were they of virtue and goodness; and above all, they regarded so {10} little the joy and satisfaction of a legal seat in the presence of the king's only son, and to be made equal with him in all the blessings, honors, comforts, and felicities of his kingdom, that they turned away from a participation in them, and considered that they were beneath their present notice though they had no doubt as to the real authenticity of the royal edict. We ask, again, would the king be just in admitting these rebels to all the privileges of the kingdom, with those who had served him with the perfect integrity? We again answer, No. Such individuals would be dangerous characters in any government: good and wholesome laws they despise; just and perfect principles they trample under their feet as something beneath their notice; and the commands of their sovereign which they had once acknowledged to be equitable they entirely disregard. How could a government be conducted with harmony if its administrators were possessed with such different dispositions and different principles? Could it prosper? Could it flourish? Would harmony prevail? Would order be established, and could justice be executed in righteousness in all branches of its departments? No! In it were two classes of men as dissimilar as light and darkness, virtue and vice, justice and injustice, truth and falsehood, holiness and sin. One class were perfectly harmless and virtuous: they knew what virtue was for they had lived in the fullest enjoyment of it, and their fidelity to truth had been fairly tested by a series of years of faithful obedience to all its heavenly precepts. They knew what good order was, for they had been orderly and obedient to the laws imposed on them by their wise sovereign, and had experienced the benefits arising from a life spent in his government till he has now seen proper to make them equal with his son. Such individuals would indeed adorn any court where perfection was one of its main springs of action, and shine far more fair than the richest gem in the diadem of the prince. The other class were a set of individuals who disregarded every principle of justice and equity; and this is demonstrated from the fact, that when just laws were issued by the king, which were perfectly equitable, they were so lost to a sense of righteousness that they disregarded those laws, notwithstanding an obedience to them would have produced at the time, as regards their own personal comfort and advantage, the happiest result possible. They were entirely destitute of harmony and virtue, so much so that virtuous laws they despised. They had proven themselves unworthy a place in the joys of the prince, because they had for a series of years lived in open violation of his government. Certainly, then, those two classes of men could not hold the reins of the same government at the same time in peace; for internal jars, broils, and discords would rack it to the center, were such a form {11} of government to exist under such a system. The virtuous could not enjoy peace in the constant and unceasing schemes and evil plans of the wicked; neither could the wicked have enjoyment in the constant perseverance of the righteous to do justly. That there must be an agreement in this government, or it could not stand, must be admitted by all. Should the king convey the reins into the hands of the rebellious the government must soon fall; for every government, from the creation to the present, when it ceased to be virtuous, and failed to execute justice, sooner or later has been overthrown. And without virtuous principles to actuate a government all care for justice is soon lost, and the only motive which prompts it to act is ambition and selfishness. Should the king admit these rebels into his house to make them equal with the others, he would condescend beneath his dignity, because he once issued virtuous laws which were received by a part of his subjects, and the reward affixed was a seat at the marriage feast, and an adoption into his own family as lawful heirs. So that should he now offer any thing different he would destroy forever that government which he once so diligently labored to establish and preserve and which he once had wisdom to organize. Such individuals as the last named, would be a bane to a virtuous government, and would prove its overthrow if suffered to hold a part in conducting it. We take the sacred writings into our hands, and admit that they were given by direct inspiration for the good of man. We believe that God condescended to speak from the heavens and declare His will concerning the human family, to give them just and holy laws, to regulate their conduct, and guide them in a direct way, that in due time He might take them to Himself, and make them joint heirs with His Son. But when this fact is admitted, that the immediate will of heaven is contained in the scriptures, are we not bound as rational creatures to live in accordance to all its precepts? Will the mere admission, that this is the will of heaven ever benefit us if we do not comply with all his teachings? Do we offer violence to the Supreme Intelligence of heaven, when we admit the truth of its teachings, and do not obey them? Do we not descend below our own knowledge, and the better wisdom which heaven has endowed us with, by such a course of conduct? For these reasons, if we have direct revelations given us from heaven, surely those revelations were never given to be trifled with, without the trifler's incurring displeasure and vengence upon his own head, if there is any justice in heaven; and that there is must be admitted by every individual who admits the truth and force of God's teachings, His blessings and cursings, as contained in the sacred volume. Here, then, we have this part of our subject immediately before us {12} for consideration: God has in reserve a time, or period appointed in His own bosom, when He will bring all His subjects, who have obeyed His voice and kept His commandments, into His celestial rest. This rest is of such perfection and glory, that man has need of a preparation before he can, according to the laws of that kingdom, enter it and enjoy its blessings. This being the fact, God has given certain laws to the human family, which, if observed, are sufficient to prepare them to inherit this rest. This, then, we conclude, was the purpose of God in giving His laws to us: if not, why, or for what were they given? If the whole family of man were as well off without them as they might be with them, for what purpose or intent were they ever given? Was it that God wanted to merely show that He could talk? It would be nonsense to suppose that He would condescend to talk in vain: for it would be in vain, and to no purpose whatever [if the law of God were of no benefit to man]: because, all the commandments contained in the law of the Lord, have the sure promise annexed of a reward to all who obey, predicated upon the fact that they are really the promises of a Being who cannot lie, One who is abundantly able to fulfill every tittle of His word: and if man were as well prepared, or could be as well prepared, to meet God without their ever having been given in the first instance, why were they ever given? for certainly, in that case they can now do him no good. As we previously remarked, all well established and properly organized governments have certain fixed and prominent laws for the regulation and management of the same. If man has grown to wisdom and is capable of discerning the propriety of laws to govern nations, what less can be expected from the Ruler and Upholder of the universe? Can we suppose that He has a kingdom without laws? Or do we believe that it is composed of an innumerable company of beings who are entirely beyond all law? Consequently have need of nothing to govern or regulate them? Would not such ideas be a reproach to our Great Parent, and at variance with His glorious intelligence? Would it not be asserting that man had found out a secret beyond Deity? That he had learned that it was good to have laws, while God after existing from eternity and having power to create man, had not found out that it was proper to have laws for his government? We admit that God is the great source and fountain from whence proceeds all good; that He is perfect intelligence, and that His wisdom is alone sufficient to govern and regulate the mighty creations and worlds which shine and blaze with such magnificence and splendor over our heads, as though touched with His anger and moved by His Almighty word. And if so, it is done and regulated by law; for without law all must certainly fall into chaos. If, then, we admit that God is the source of all wisdom and understanding, we must admit that by His direct inspiration He has {13} taught man that law is necessary in order to govern and regulate His own immediate interest and welfare: for this reason, that law is beneficial to promote peace and happiness among men. And as before remarked, God is the source from whence proceeds all good; and if man is benefitted by law, then certainly, law is good; and if law is good then law, or the principle of it emanated from God; for God is the source of all good; consequently, then, he was the first Author of law, or the principle of it, to mankind. We would remind you, brethren, of the fatigues, trials, privations, and persecutions, which the ancient saints endured for the sole purpose of persuading men of the excellence and propriety of the faith of Christ, were it in our opinion necessary, or if it would serve in any respect to stimulate you to labor in the vineyard of the Lord with any more diligence. But we have reason to believe (if you make the holy Scriptures a sufficient part of your studies), that their perseverance is known to you all; as also that they were willing to sacrifice the present honors and pleasures of this world, that they might obtain an assurance of a crown of life from the hand of our Lord; and their excellent example in labor, which manifests their zeal to us in the cause which they embraced, you are daily striving to pattern. And not only these examples of the Saints, but the commandments of our Lord, we hope are constantly revolving in your hearts, teaching you, not only His will in proclaiming His Gospel, but His meekness and perfect walk before all, even in those times of severe persecutions and abuse which were heaped upon him by a wicked and adulterous generation. Remember, brethren, that He has called you unto holiness; and need we say, to be like Him in purity? How wise, how holy; how chaste, and how perfect, then, you ought to conduct yourselves in His sight; and remember, too, that His eyes are continually upon you. Viewing these facts in a proper light, you cannot be insensible, that without a strict observance of all His divine requirements, you may, at least, be found wanting; and if so, you will admit, that your lot will be cast among the unprofitable servants. We beseech you, therefore, brethren, to improve upon all things committed to your charge, that you lose not your reward. No doubt, the course which we pursued in our last communication to you, is yet familiar to your minds; that we there endeavored to show, as far as possible, the propriety, in part, of adhering to the law of heaven; and also, the consistency in looking to heaven for a law or rule to serve as a guide in this present state of existence, that we may be prepared to meet that which inevitably awaits us, as well as all mankind. There is an importance, perhaps, attached to this subject, which the world has not so fully examined as it requires. Think for a moment, of the greatness of the Being who created the Universe; and {14} ask, could He be so inconsistent with his own character, as to leave man without a law or rule by which to regulate his conduct, after placing him here, where, according to the formation of his nature he must in a short period sink into the dust? Is there nothing further; is there no existence beyond this vail of death which is so suddenly to be cast over all of us? If there is, why not that Being who had power to place us here, inform us something of the hereafter? If we had power to place ourselves in this present existence, why not have power to know what shall follow when that dark veil is cast over our bodies? If in this life we receive our all; if when we crumble back to dust we are no more, from what source did we emanate, and what was the purpose of our existence? If this life were all, we should be led to query, whether or not there was really any substance in existence, and we might with propriety say, "Let us eat, drink, and be merry, for tomorrow we die!" But if this life is all, then why this constant toiling, why this continual warfare, and why this unceasing trouble? But this life is not all, the voice of _reason_, the language of _inspiration_, and the Spirit of the living God, our Creator, teaches us, as we hold the record of truth in our hands, that this is not the case, that this is not so; for, the heavens declare the glory of a God, and the firmament showeth His handiwork; and a moment's reflection is sufficient to teach every man of common intelligence, that all these are not the mere productions of _chance_, nor could they be supported by any power less than an Almighty hand; and He that can mark the power of Omnipotence, inscribed upon the heavens, can also see God's own handwriting in the sacred volume: and he who reads it oftenest will like it best, and he who is acquainted with it, will know the hand wherever he can see it; and when once discovered, it will not only receive an acknowledgment, but an obedience to all his heavenly precepts. For a moment reflect: what could have been the purpose of our Father in giving to us a law? Was it that it might be obeyed, or disobeyed? And think further, too, not only of the propriety, but of the importance of attending to His laws in every particular. If, then, there is an importance in this respect, is there not a responsibility of great weight resting upon those who are called to declare these truths to men? Were we capable of laying any thing before you as a just comparison, we would cheerfully do it; but in this our ability fails, and we are inclined to think that man is unable, without assistance beyond what has been given to those before, of expressing in words the greatness of this important subject. We can only say, that if an anticipation of the joys of the celestial glory, as witnessed to the hearts of the humble is not sufficient, we will leave to yourselves the result of your own diligence; for God ere long, will call {15} all His servants before Him, and there from His own hand they will receive a just recompense and a righteous reward for all their labors. * * * * * * * * * * * * * It is reasonable to suppose, that man departed from the first teachings, or instructions which he received from heaven in the first age, and refused by his disobedience to be governed by them. Consequently, he formed such laws as best suited his own mind, or as he supposed, were best adapted to his situation. But that God had influenced man more or less since that time in the formation of law for His benefit we have no hesitancy in believing; for, as before remarked, being the source of all good, every just and equitable law was in a greater or less degree influenced by Him. And though man in his own supposed wisdom would not admit the influence of a power superior to his own, yet for wise and great purposes, for the good and happiness of His creatures, God has instructed man to form wise and wholesome laws, since he had departed from Him and refused to governed by those laws which God had given by His own voice from on high in the beginning. But notwithstanding the transgression, by which man had cut himself off from an immediate intercourse with his Masker without a Mediator, it appears that the great and glorious plan of His redemption was previously provided; the sacrifice prepared; the atonement wrought out in the mind and purpose of God, even in the person of the Son, through whom man was now to look for acceptance, and through whose merits he was now taught that he alone could find redemption, since the word had been pronounced, Unto dust thou shalt return. But that man was not able himself to erect a system, or plan with power sufficient to free him from a destruction which awaited him, is evident from the fact that God, as before remarked, prepared a sacrifice in the gift of His own Son who should be sent in due time, to prepare a way, or open a door through which man might enter into the Lord's presence, whence he had been cast out for disobedience. From time to time these glad tidings were sounded in the ears of men in different ages of the world down to the time of Messiah's coming. By faith in this atonement or plan of redemption, Abel offered to God a sacrifice that was accepted, which was the firstlings of the flock. Cain offered of the fruit of the ground, and was not accepted, because he could not do it in faith, he could have no faith, or could not exercise faith contrary to the plan of heaven. It must be shedding the blood of the only Begotten to atone for man; for this was the plan of redemption, and without the shedding of blood was no remission; and as the sacrifice was instituted for a type, by which man was to discern the great Sacrifice which God had prepared; to offer a sacrifice contrary to that, no faith could be exercised, because redemption was not purchased in that way, nor the {16} power of atonement instituted after that order; consequently Cain could have no faith; and whatsoever is not of faith, is sin. But Abel offered an acceptable sacrifice, by which he obtained witness that he was righteous, God Himself testifying of his gifts. Certainly, the shedding of the blood of a beast could be beneficial to no man, except it was done in imitation, or as a type, or explanation of what was to be offered through the gift of God Himself; and this performance done with an eye looking forward in faith on the power of that great Sacrifice for a remission of sins. But however various may have been, and may be at the present time, the opinions of men respecting the conduct of Abel, and the knowledge which he had on the subject of atonement, it is evident in our minds, that he was instructed more fully in the plan than what the Bible speaks of, for how could he offer a sacrifice in faith, looking to God for a remission of his sins in the power of the great atonement, without having been previously instructed in that plan? And further, if he was accepted of God, what were the ordinances performed further than the offering of the firstlings of the flock? It is said by Paul in his letter to the Hebrew brethren, that Abel obtained witness that he was righteous, God testifying of his gifts. To whom did God testify of the gifts of Abel, was it to Paul? We have very little on this important subject in the forepart of the Bible. But it is said that Abel himself obtained witness that he was righteous. Then certainly God spoke to him: indeed, it is said that God talked with him; and if He did, would He not, seeing that Abel was righteous, deliver to him the whole plan of the Gospel. And is not the Gospel the news of the redemption? How could Abel offer a sacrifice and look forward with faith on the Son of God for a remission of his sins and not understand the Gospel? The mere shedding of the blood of beasts or offering anything else in sacrifice, could not procure a remission of sins, except it were performed in faith of something to come; if it could, Cain's offering must have been as good as Abel's. And if Abel was taught of the coming of the Son of God, was he not taught also of His ordinances? We all admit that the Gospel has ordinances, and if so, had it not always ordinances, and were not its ordinances always the same? Perhaps our friends will say that the Gospel and its ordinances were not known till the days of John, the son of Zacharias, in the days of Herod, the king of Judea. But we will here look at this point: For our own part we cannot believe that the ancients in all ages were so ignorant of the system of heaven as many suppose, since all that were ever saved, were saved through the power of this great plan of redemption, as much before the coming of Christ as since; if not, God has had different plans in operation (if we may so express it), to bring men back to dwell with Himself; and this we cannot believe, {17} since there has been no change in the constitution of man since he fell; and the ordinance or institution of offering blood in sacrifice, was only designed to be performed till Christ was offered up and shed His blood--as said before--that man might look forward in faith to that time. It will be noticed that, according to Paul, (see Gal. 3:8) the Gospel was preached to Abraham. We would like to be informed in what name the Gospel was then preached, whether it was in the name of Christ or some other name. If in any other name, was it the Gospel? And if it was the Gospel, and that preached in the name of Christ, had it any ordinances? If not, was it the Gospel? And if it had ordinances what were they? Our friends may say, perhaps, that there were never any ordinances except those of offering sacrifices before the coming of Christ, and that it could not be possible for the Gospel to have been administered while the law of sacrifices of blood was in force. But we will recollect that Abraham offered sacrifice, and notwithstanding this, had the Gospel preached to him. That the offering of sacrifice was only to point the mind forward to Christ, we infer from these remarkable words of Jesus to the Jews: "Your Father Abraham rejoiced to see my day, and he saw it, and was glad" (John 8:56.) So, then, because the ancients offered sacrifice it did not hinder their hearing the Gospel; but served, as we said before, to open their eyes, and enable them to look forward to the time of the coming of the Savior, and rejoice in His redemption. We find also, that when the Israelites came out of Egypt they had the Gospel preached to them, according to Paul in his letter to the Hebrews, which says: "For unto us was the Gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it" (see Heb. 4:2). It is said again, in Gal. 3:19, that the law (of Moses, or the Levitical law) was "added" because of transgression. What, we ask, was this law added to, if it was not added to the Gospel? It must be plain that it was added to the Gospel, since we learn that they had the Gospel preached to them. From these few facts, we conclude that whenever the Lord revealed Himself to men in ancient days, and commanded them to offer sacrifice to Him, that it was done that they might look forward in faith to the time of His coming, and rely upon the power of that atonement for a remission of their sins. And this they have done, thousands who have gone before us, whose garments are spotless, and who are, like Job, waiting with an assurance like his, that they will see Him in the _latter day_ upon the earth, even in their flesh, We may conclude, that though there were different dispensations, yet all things which God communicated to His people were calculated to draw their minds to the great object, and to teach them to rely upon God alone as the author of their salvation, as contained in His law. {18} From what we can draw from the Scriptures relative to the teachings of heaven, we are induced to think that much instruction has been given to man since the beginning which we do not possess now. This may not agree with the opinions of some of our friends who are bold to say that we have everything written in the Bible which God ever spoke to man since the world began, and that if he had ever said anything more we should certainly have received it. But we ask, does it remain for a people who never had faith enough to call down one scrap of revelation from heaven, and for all they have now are indebted to the faith of another people who lived hundreds and thousands of years before them, does it remain for them to say how much God has spoken and how much he has not spoken? We have what we have, and the Bible contains what it does contain: but to say that God never said anything more to man than is there recorded, would be saying at once that we have at last received a revelation; for it must require one to advance thus far, because it is nowhere said in that volume by the mouth of God, that He would not, after giving, what is there contained, speak again; and if any man has found out for a fact that the Bible contains all that God ever revealed to man he has ascertained it by an immediate revelation, other than has been previously written by the prophets and apostles. But through the kind providence of our Father a portion of His word which He delivered to His ancient saints, has fallen into our hands, is presented to us with a promise of a reward if obeyed, and with a penalty if disobeyed. That all are deeply interested in these laws or teachings, must be admitted by all who acknowledge their divine authenticity. It may be proper for us to notice in this place a few of the many blessings held out in this law of heaven as a reward to those who obey its teachings. God has appointed a day in which He will judge the world, and this He has given an assurance of in that He raised up His Son Jesus Christ from the dead--the point on which the hope of all who believe the inspired record is founded for their future happiness and enjoyment; because, "If Christ be not risen," said Paul to the Corinthians, "your faith is vain, ye are yet in your sins. Then they also which are fallen asleep in Christ have perished" (see 1 Cor. 15). If the resurrection from the dead be not an important point, or item in our faith, we must confess that we know nothing about it; for if there be no resurrection from the dead, then Christ has not risen; and if Christ has not risen He was not the Son of God; and if He was not the Son of God, there is not nor cannot be a Son of God, if the present book called the Scriptures is true; because the time has gone by when, according to that book, He was to make His appearance. On this subject, however, we are reminded of the words of Peter to the Jewish Sanhedrim, when {19} speaking of Christ, he says that God raised Him from the dead, and we (the apostles) are His witnesses of these things, and so is the Holy Ghost, whom God had given to them that obey Him (see Acts 5). So that after the testimony of the Scriptures on this point, the assurance is given by the Holy Ghost, bearing witness to those who obey Him, that Christ Himself has assuredly risen from the dead; and if He has risen from the dead. He will, by His power, bring all men to stand before Him: for if He is risen from the dead the bands of the temporal death are broken that the grave has no victory, If then, the grave has no victory, those who keep the sayings of Jesus and obey His teachings have not only a promise of a resurrection from the dead, but an assurance of being admitted into His glorious kingdom; for, He himself says, "Where I am, there also shall my servant be" (see John 11). In the 22nd chapter of Luke's account of the Messiah, we find the kingdom of heaven likened unto a king who made a marriage for his son. That this son was the Messiah will not be disputed, since it was the kingdom of heaven that was represented in the parable; and that the Saints, or those who are found faithful to the Lord, are the individuals who will be found worthy to merit a seat at the marriage supper, is evident from the sayings of John in the Revelation where he represents the sound which he heard in heaven to be like a great multitude, or like the voice of mighty thunderings, saying, the Lord God Omnipotent reigneth. Let us be glad and rejoice, and give honor to Him; for the marriage of the Lamb is come, and His wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: For the fine linen is the righteousness of Saints (Rev. 19). That those who keep the commandments of the Lord and walk in His statutes to the end, are the only individuals permitted to sit at this glorious feast, is evident from the following items in Paul's last letter to Timothy, which was written just previous to his death,--he says: "I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness which the Lord, the righteous Judge shall give me at that day: and not to me only, but unto all them also that love His appearing." No one who believes the account, will doubt for a moment this assertion of Paul which was made, as he knew, just before he was to take his leave of this world. Though he once, according to his own word, persecuted the Church of God and wasted it, yet after embracing the faith, his labors were unceasing to spread the glorious news: and like a faithful soldier, when called to give his life in the cause which he had espoused, he laid it down, as he says, with an assurance of an eternal crown. Follow the labors of this Apostle from the time of his conversion to the time of his death, and you will have a fair {20} sample of industry and patience in promulgating the Gospel of Christ. Derided, whipped, and stoned, the moment he escaped the hands of his persecutors he as zealously as ever proclaimed the doctrine of the Savior. And all may know that he did not embrace the faith for honor in this life, nor for the gain of earthly goods. What, then, could have induced him to undergo all this toil? It was, as he said, that he might obtain the crown of righteousness from the hand of God. No one, we presume, will doubt the faithfulness of Paul to the end. None will say that he did not keep the faith, that he did not fight the good fight, that he did not preach and persuade to the last. And what was he to receive? A crown of righteousness. And what shall others receive who do not labor faithfully, and continue to the end? We leave such to search out their own promises if any they have; and if they have any they are welcome to them, on our part, for the Lord says that every man is to receive according to his works. Reflect for a moment, brethren, and enquire, whether you would consider yourselves worthy a seat at the marriage feast with Paul and others like him, if you had been unfaithful? Had you not fought the good fight, and kept the faith, could you expect to receive? Have you a promise of receiving a crown of righteousness from the hand of the Lord, with the Church of the First Born? Here then, we understand, that Paul rested his hope in Christ, because he had kept the faith, and loved his appearing and from His hand he had a promise of receiving a crown of righteousness. If the Saints are not to reign, for what purpose are they crowned? In an exhortation of the Lord to a certain church in Asia, which was built up in the days of the Apostles, unto whom He communicated His word on that occasion by His servant John, He says, "Behold, I come quickly: hold that fast which thou hast, that no man take thy crown." And again, "To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in His throne" (see Rev. 3). And again, it is written, "Behold, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this hope in him, purifieth himself, even as He is pure" (I John 3:2, 3). How is it that these old Apostles should say so much on the subject of the coming of Christ? He certainly had once come; but Paul says, To all who love His appearing, shall be given the crown: and John says, When He shall appear, we shall be like Him; for we shall see Him as He is. Can we mistake such language as this? Do we not offer violence to our own good judgment when we deny the second coming of the Messiah? When has He partaken of the fruit of the vine new with His ancient Apostles in His Father's kingdom, as He promised He would just before He was crucified? In Paul's epistle to the {21} Philippians, (3:20, 21), he says: "For our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself." We find another promise to individuals living in the church at Sardis who had not defiled their garments: "And they shall walk with me in white: for they are worthy. He that overcometh, the same shall be clothed in white raiment; and I will not blot out his name out of the book of life, but I will confess his name before my Father, and before His angels." John represents the sound which he heard from heaven, as giving thanks and glory to God, saying that the Lamb was worthy to take the book and to open its seals; because He was slain, and had made them kings and priests unto God: and they should reign on the earth (see Rev. 5). In the 20th chapter we find a length of time specified, during which Satan is to be confined in his own place, and the Saints reign in peace, all these promises and blessings we find contained in the law of the Lord, which the righteous are to enjoy; and we might enumerate many more places where the same or similar promises are made to the faithful, but we do not deem it of importance to rehearse them here, as this epistle is now lengthy; and our brethren, no doubt, are familiar with them all. Most assuredly it is, however, that the ancients, though persecuted and afflicted by men, obtained from God promises of such weight and glory, that our hearts are often filled with gratitude that we are even permitted to look upon them while we contemplate that there is no respect of persons in His sight, and that in every nation, he that feareth God and worketh righteousness, is acceptable with Him. But from the few items previously quoted we can draw the conclusion that there is to be a day when all will be judged of their works, and rewarded according to the same; that those who have kept the faith will be crowned with a crown of righteousness; be clothed in white raiment; be admitted to the marriage feast; be free from every affliction, and reign with Christ on the earth, where, according to the ancient promise, they will partake of the fruit of the vine new in the glorious kingdom with Him; at least we find that such promises were made to the ancient Saints. And though we cannot claim these promises which were made to the ancients for they are not our property, merely because they were made to the ancient Saints, yet if we are the children of the Most High, and are called with the same calling with which they were called, and embrace the same covenant that they embraced, and are faithful to the testimony of our Lord as they were, we can approach the Father in the name of Christ as they approached Him and for ourselves obtain the same promises. These promises, when obtained, if ever by {22} us, will not be because Peter, John, and the other Apostles, with the churches at Sardis, Pergamos, Philadelphia, and elsewhere, walked in the fear of God and had power and faith to prevail and obtain them; but it will be because we, ourselves, have faith and approach God in the name of His Son Jesus Christ, even as they did; and when these promises are obtained, they will be promises directly to us, or they will do us no good. They will be communicated for our benefit, being our own property (through the gift of God), earned by our own diligence in keeping His commandments, and walking uprightly before Him. If not, to what end serves the Gospel of our Lord Jesus Christ, and why was it ever communicated to us? Previous to commencing this letter we designed giving you some instruction upon the regulation of the Church; but that will be given hereafter. In our own country, surrounded with blessings innumerable, to which thousands of our fellow men are strangers, enjoying unspeakable benefits and inexpressible comforts, when once our situation is compared with the ancient Saints, as followers of the Lamb of God who has taken away our sins by His own blood, we are bound to rejoice and give thanks to Him always. Since the organization of the Church of Christ, or the Church of the Latter-day Saints, on the 6th of April, 1830, we have had the satisfaction of witnessing the spread of the truth into various parts of our land, notwithstanding its enemies have exerted their unceasing diligence to stop its course and prevent its progress; though evil and designing men have combined to destroy the innocent, because their own craft was in danger; and these have been assisted in raising mobs and circulating falsehoods by a miserable set of apostates who have for wicked and unbecoming conduct been expelled from the body of which they were once members, yet the glorious Gospel in its fullness is spreading and daily gaining converts; and our prayer to God is, that it may continue, and numbers be added of such as shall be eternally saved. The Messiah's kingdom on earth is of that kind of government, that there has always been numerous apostates, for the reason that it admits of no sins unrepented of without excluding the individual from its fellowship. Our Lord said, "Strive to enter in at the straight gate; for many, I say unto you, will seek to enter in, and shall not be able." And again, many are called, but few are chosen. Paul said to the elders of the {23} Church at Ephesus, after he had labored three years with them, that he knew that some of their own number would turn away from the faith, and seek to lead away disciples after them. None, we presume, in this generation will pretend that he has the experience of Paul in building up the Church of Christ; and yet, after his departure from the Church at Ephesus, many, even of the elders, turned away from the truth; and what is almost always the case, sought to lead away disciples after them. Strange as it may appear at first thought, yet it is no less strange than true, that notwithstanding all the professed determination to live godly, apostates after turning from the faith of Christ, unless they have speedily repented, have sooner or later fallen into the snares of the wicked one, and have been left destitute of the Spirit of God, to manifest their wickedness in the eyes of multitudes. From apostates the faithful have received the severest persecutions. Judas was rebuked and immediately betrayed his Lord into the hands of His enemies, because Satan entered into him. There is a superior intelligence bestowed upon such as obeyed the Gospel with full purpose of heart, which, if sinned against, the apostate is left naked and destitute of the Spirit of God, and he is, in truth, nigh unto cursing, and his end is to be burned. When once that light which was in them is taken from them they become as much darkened as they were previously enlightened, and then, no marvel, if all their power should be enlisted against the truth, and they, Judas like, seek the destruction of those who were their greatest benefactors. What nearer friend on earth, or in heaven, had Judas than the Savior? And his first object was to destroy Him. Who, among all the Saints in these last days, can consider himself as good as our Lord? Who is as perfect? Who is as pure? Who is as holy as He was? Are they to be found? He never transgressed or broke a commandment or law of heaven--no deceit was in His mouth, neither was guile found in His heart. And yet one that ate with Him, who had often drunk of the same cup, was the first to lift up his heel against Him. Where is one like Christ? He cannot be found on earth. Then why should His followers complain, if from those whom they once called brethren, and considered as standing in the nearest relation in the everlasting covenant they should receive persecution? From what source emanated the principle which has ever been manifested by apostates from the true Church to persecute with double diligence, and seek with double perseverance, to destroy those whom they once professed to love, with whom they once communed, and with whom they once covenanted to strive with every power in righteousness to obtain the rest of God? Perhaps our brethren will say the same that caused Satan to seek to overthrow the kingdom of God, because he himself was evil, and God's kingdom is holy. * * * * * * * * * * The great plan of salvation is a theme which ought to occupy our strict attention, and be regarded as one of heaven's best gifts to mankind. No consideration whatever ought to deter us from showing ourselves approved in the sight of God, according to His divine requirement. Men not unfrequently forget that they are dependent upon {24} heaven for every blessing which they are permitted to enjoy, and that for every opportunity granted them they are to give an account. You know, brethren, that when the Master in the Savior's parable of the stewards called his servants before him he gave them several talents to improve on while he should tarry abroad for a little season, and when he returned he called for an accounting. So it is now. Our Master is absent only for a little season, and at the end of it He will call each to render an account; and where the five talents were bestowed, ten will be required; and he that has made no improvement will be cast out as an unprofitable servant, while the faithful will enjoy everlasting honors. Therefore we earnestly implore the grace of our Father to rest upon you, through Jesus Christ His Son, that you may not faint in the hour of temptation, nor be overcome in the time of persecution. [Sidenote: Prayer of the First Presidency.] On the evening of the 28th of January, Brothers Oliver Cowdery, Frederick G. Williams, and myself, being agreed, bowed before the Lord, and united in prayer, that God would continue to deliver me and my brethren from "Doctor" Hurlburt, [3]that he may not prevail against us in the law-suit that is pending; and also that God would soften the hearts of Eden Smith,--- Jones, ----- Lowd,--- Lyman, and also Mr. Bardsley, that they might obey the Gospel; or if they would not repent, that the Lord would send faithful Saints to purchase their farms, that this Stake may be strengthened, and its borders enlarged. O Lord, grant it for Christ's sake. Amen. _January 31_.--It is my prayer to the Lord that three thousand subscribers may be added to the Star in the time of three years. [Sidenote: Preparations for Returning Exiles to Zion.] _February 1_.--Every expedient preparation was making by the Church in Kirtland, and Clay county, to have those who have been driven from their possessions in Jackson county, returned. [Sidenote: Conference of High Priests and Elders at New Portage.] _February 9_.--A conference of High Priests, Elders and officers of the Church of Christ in New Portage, Medina county, Ohio, was called at the house of Brother {25} Kirlins, which I attended. It had been suggested that Elder Rigdon might remove from Kirtland to New Portage; but after listening to the proceedings of a previous conference in Portage, from Brothers Palmer and Bosworth, it was decided that Elder Rigdon should not remove; and that the brethren in New Portage should assist all in their power to build the Lord's House in Kirtland; and that the brethren erect only a temporary or cheap place for meeting in Portage, as that was not to be established as a Stake of Zion at present; and that course would enable them to do more for the House in Kirtland. At a council of the High Priests and Elders, (Orson Hyde, clerk,) at my house in Kirtland, on the evening of the 12th of February, I remarked that I should endeavor to set before the council the dignity of the office which had been conferred on me by the ministering of the angel of God, by His own voice, and by the voice of this Church; that I had never set before any council in all the order in which it ought to be conducted, which, perhaps, has deprived the councils of some or many blessings. And I continued and said, no man is capable of judging a matter, in council, unless his own heart is pure; and that we are frequently so filled with prejudice, or have a beam in our own eye, that we are not capable of passing right decisions. [Sidenote: Order in Ancient Councils.] But to return to the subject of order; in ancient days councils were conducted with such strict propriety, that no one was allowed to whisper, be weary, leave the room, or get uneasy in the least, until the voice of the Lord, by revelation, or the voice of the council by the Spirit, was obtained, which has not been observed in this Church to the present time. It was understood in ancient days, that if one man could stay in council, another could; and if the president could spend his time, the members could also; but in our councils, generally, one will be uneasy, another asleep; one praying, {26} another not; one's mind on the business of the council, and another thinking on something else. [Sidenote: Responsibility of Those who sit in Judgment.] Our acts are recorded, and at a future day they will be laid before us, and if we should fail to judge right and injure our fellow-beings, they may there, perhaps, condemn us; there they are of great consequence, and to me the consequence appears to be of force, beyond anything which I am able to express. Ask yourselves, brethren, how much you have exercised yourselves in prayer since you heard of this council; and if you are now prepared to sit in council upon the soul of your brother. [Sidenote: The Prophet's Predicted Triumph.] I then gave a relation of my situation at the time I obtained the record (Book of Mormon), the persecutions I met with, and prophesied that I would stand and shine like the sun in the firmament, when my enemies and the gainsayers of my testimony shall be put down and cut off, and their names blotted out from among men. [Sidenote: Trial of Martin Harris.] The council proceeded to investigate certain charges presented by Elder Rigdon against Martin Harris; one was, that he told A. C. Russell, Esq., that Joseph drank too much liquor when he was translating the Book of Mormon; and that he wrestled with many men and threw them; and that he (Harris) exalted himself above Joseph, in that he said, "Brother Joseph knew not the contents of the Book of Mormon, until it was translated, but that he himself knew all about it before it was translated." Brother Harris did not tell Esq. Russell that Brother Joseph drank too much liquor while translating the Book of Mormon, but this thing occurred previous to the translating of the Book; he confessed that his mind was darkened, and that he had said many things inadvertently, calculated to wound the feelings of his brethren, and promised to do better. The council forgave him, with much good advice. {27} [Sidenote: Trial of Leonard Rich.] Brother Leonard Rich was called in question for transgressing the Word of Wisdom, and for selling the revelations at an extortionate price, while he was journeying east with Father Lyons, Brother Rich confessed, and the council forgave him upon his promising to do better and reform his life. Footnotes 1. Of these days in Kirtland Elder Heber C. Kimball in his Journal says, "The Church was in a state of poverty and distress, a consequence of which it appeared almost impossible that the commandments could be fulfilled [relative to the Kirtland Temple]; at the same time our enemies were raging and threatening destruction upon us, and we had to guard ourselves night after night, and for weeks were not permitted to take off our clothes, and were obliged to lay with our fire locks in our arms."--_Times and Seasons_, vol. 6, p. 771. 2. The use of "abroad" here does not have reference to foreign lands, but means those who were scattered from their homes in Missouri. This communication of the Elders of the Church at Kirtland, to their brethren scattered abroad, does not appear in the History of the Prophet, but is found in the _Evening and Morning Star_, vol. 2, Nos. 17, 18, 19. The document is evidently dictated by the Prophet and is of such doctrinal importance that it is thought proper to give it place in the body of the Church History. It treats of the origin of law, human and divine, and man's relations thereto; the antiquity of the Gospel; the virtue of the atonement of Christ; the importance of men in this age being in communication with God through the means of revelation; the bitterness and fate of apostates. The document is a complete refutation of the charges of bad motives behind the conduct of the saints. No man, I believe, can read this document and then believe that those who issued it were evil disposed men bent on deceiving mankind. The late President Daniel H. Wells was wont to say that some time previous to his joining the Church he was satisfied that Joseph Smith was an inspired man because of his intuitive knowledge of the fundamental principles of law--a view that will be confirmed by a perusal of the parts of this communication which deal with the origin, force, and relations of law. 3. The case of Joseph Smith _vs._ "Doctor" Hurlburt did not come to trial until the 4th of April, 1834, when the "Doctor" was bound over to keep the peace. {28} Chapter II. Organization of the High Council--First Cases Before the Council. _Minutes of the Organization of the High Council of the Church of Christ of Latter-day Saints, Kirtland, February 17, 1834_. [1] 1. This day a general council of twenty-four High Priests assembled at the house of Joseph Smith, Jun., by revelation, and proceeded to organize the High Council of the Church of Christ, which was to consist of twelve High Priests, and one or three Presidents, as the case might require. 2. The High Council was appointed by revelation for the purpose of settling important difficulties which might arise in the Church, which could not be settled by the Church or the Bishop's council to the satisfaction of the parties. 3. Joseph Smith, Jun., Sidney Rigdon, and Frederick G. Williams, were acknowledged Presidents by the voice of the Council; and Joseph Smith, Sen., John Smith, Joseph Coe, John Johnson, Martin Harris, John S. Carter, Jared Carter, Oliver Cowdery, Samuel H. Smith, Orson Hyde, Sylvester Smith, and Luke Johnson, High Priests, were chosen to be a standing Council for the Church, by the unanimous voice of the Council. 4. The above-named Councilors were then asked whether they accepted their appointments, and whether they would act in that office according to the law of heaven: to which they all answered that they accepted their appointments, and would fill their offices according to the grace of God bestowed upon them. 5. The number composing the Council, who voted in the name and for the Church, in appointing the above named Councilors were forty-three, as follows:--Nine High Priests, seventeen Elders, four Priests and thirteen members. 6. Voted: that the High Council cannot have power to act without seven of the above-named Councilors, or their regularly appointed successors, are present. 7. These seven shall have power to appoint other High Priests, whom they may consider worthy and capable to act in the place of absent Councilors. {29} 8. Voted: that whenever any vacancy shall occur by the death, removal from office for transgression, or removal from the bounds of this Church government, of any one of the above-named Councilors, it shall be filled by the nomination of the President or Presidents, and sanctioned by the voice of a general council of High Priests, convened for that purpose, to act in the name of the Church. 9. The President of the Church, who is also the President of the Council, is appointed by revelation, and acknowledged in his administration, by the voice of the Church. 10. And it is according to the dignity of his office that he should preside over the Council of the Church; and it is his privilege to be assisted by two other Presidents, appointed after the same manner he himself was appointed; 11. And in case of the absence of one or both of those who are appointed to assist him, he has power to preside over the Council without an assistant: and in case he himself is absent, the other Presidents have power to preside in his stead, both, or either of them. 12. Whenever a High Council of the Church of Christ is regularly organized, according to the foregoing pattern, it shall be the duty of the twelve Councilors to cast lots by numbers, and thereby ascertain, who of the twelve shall speak first, commencing with number one, and so in succession to number twelve. 13. Whenever this Council convenes to act upon any case, the twelve Councilors shall consider whether it is a difficult one or not; if it is not, two only of the Councilors shall speak upon it, according to the form above written. 14. But if it is thought to be difficult, four shall be appointed; and if more difficult, six; but in no case shall more than six be appointed to speak. 15. The accused, in all cases, has a right to one half of the Council, to prevent insult or injustice; 16. And the Councilors appointed to speak before the Council, are to present the case after the evidence is examined, in its true light before the Council, and every man is to speak according to equity and justice. 17. Those Councilors who draw even numbers, that is 2, 4, 6, 8, 10, and 12, are the individuals who are to stand up in behalf of the accused, and prevent insult and injustice. 18. In all cases the accuser and accused shall have a privilege of speaking for themselves before the Council after the evidences are heard, and the Councilors who are appointed to speak on the case, have finished their remarks. 19. After the evidences are heard, the Councilor, accuser and accused have spoken, the President shall give a decision according to the {30} understanding which he shall have of the case, and call upon the twelve Councilors to sanction the same by their vote. 20. But should the remaining Councilors, who have not spoken, or any one of them, after hearing the evidences and pleadings impartially, discover an error in the decision of the President, they can manifest it, and the case shall have a re-hearing; 21. And if, after a careful re-hearing, any additional light is shown upon the case, the decision shall be altered accordingly; 22. But in case no additional light is given, the first decision shall stand, the majority of the Council having power to determine the same. 23. In case of difficulty, respecting doctrine or principle, (if there is not a sufficiency written to make the case clear to the minds of the Council,) the President may inquire and obtain the mind of the Lord by revelation. 24. The High Priests, when abroad, have power to call and organize a Council after the manner of the foregoing to settle difficulties when the parties, or either of them, shall request it; 25. And the said Council of High Priests shall have power to appoint one of their own number, to preside over such Council for the time being. 26. It shall be the duty of said Council to transmit immediately, a copy of their proceedings, with a full statement of the testimony accompanying their decision, to the High Council of the seat of the First Presidency of the Church. 27. Should the parties, or either of them be dissatisfied with the decision of said Council, they may appeal to the High Council of the seat of the First Presidency of the Church, and have a re-hearing, which case shall there be conducted, according to the former pattern written, as though no such decision had been made. 28. The Council of High Priests abroad, is only to be called on the most difficult cases of Church matters; and no common or ordinary case is to be sufficient to call such Council. 29. The traveling or located High Priests abroad, have power to say whether it is necessary to call such a Council or not. 30. There is a distinction between the High Council of traveling High Priests abroad, and the traveling High Council composed of the Twelve Apostles, in their decisions. 31. From the decision of the former there can be an appeal, but from the decision of the latter there cannot. 32. The latter can only be called in question by the general authorities of the Church in case of transgression. 33. Resolved, that the President or Presidents of the seat of the First Presidency of the Church, shall have power to determine whether any {31} such case, as may be appealed, is justly entitled to a re-hearing, after examining the appeal and the evidences and statements accompanying it. 34. The twelve Councilors then proceeded to cast lots or ballot, to ascertain who should speak first, and the following was the result, namely:-- 1 Oliver Cowdery, 2 Joseph Smith, 3 Samuel H. Smith, 4 Luke Johnson 5 John S. Carter, 6 Sylvester Smith, 7 John Johnson, 8 Orson Hyde, 9 Jared Carter, 10 Joseph Smith, Sen., 11 John Smith, 12 Martin Harris. After prayer the conference adjourned. Oliver Cowdery, Orson Hyde, Clerks. [Sidenote: Supplementary Proceedings in the Organization of the High Council.] On the 18th of January I reviewed and corrected the minutes of the organization of the High Council, and on the 19th of February, the Council assembled according to adjournment, from the 17th, (Oliver Cowdery and Orson Hyde, clerks,) when the revised minutes were presented and read to the Council. I urged the necessity of prayer, that the Spirit might be given, that the things of the Spirit might be judged thereby, because the carnal mind cannot discern the things of God. The minutes were read three times, and unanimously adopted and received for a form and constitution of the High Council of the Church of Christ hereafter; with this provision, that if the President should hereafter discover anything lacking in the same, he should be privileged to supply it. The number present who received the above-named document, was twenty-six High Priests, eighteen Elders, three Priests, one Teacher, and fourteen private members, making in all sixty-two. {32} After giving such instruction as the Spirit dictated, I laid my hands upon the heads of the two assistant Presidents severally and blessed them, that they might have wisdom to magnify their office and power to prevail over the adversary. I also laid my hands upon the twelve Councilors, and commanded a blessing to rest upon them, that they might have wisdom and power to counsel in righteousness, upon all subjects that might be laid before them. I also prayed that they might be delivered from those evils to which they were most exposed, and that their lives might be prolonged on the earth. My father, Joseph, then laid his hands upon my head, and said, Joseph, I lay my hands upon thy head, and pronounce the blessings of thy progenitors upon thee, that thou mayest hold the keys of the mysteries of the kingdom of heaven until the coming of the Lord. Amen. He also laid his hands upon the head of his son Samuel, and said, Samuel, I lay my hands upon thy head, and pronounce the blessings of thy progenitors upon thee, that thou mayest remain a Priest of the Most High God, and like Samuel of old, hear His voice, saying, Samuel, Samuel. Amen. Father John Johnson, also, laid his hands upon the head of his son Luke, and said, My Father in heaven, I ask Thee to bless this my son, according to the blessings of his forefathers; that he may be strengthened in his ministry, according to his holy calling. Amen. I then gave the assistant Presidents a solemn charge to do their duty in righteousness, and in the fear of God; I also charged the twelve Councilors in a similar manner, all in the name of Jesus Christ. We all raised our hands to heaven in token of the everlasting covenant, and the Lord blessed us with His Spirit. I then declared the council organized according to the {33} ancient order, and also according to the mind of the Lord. [Sidenote: First Case before the High Council.] The following complaint was then presented before the Council by Ezra Thayer, a High Priest: Kirtland, February 19, 1834. _To the President of the High Council of the Church of Christ_. The following charges I prefer against Elder Curtis Hodges, Sen., of this Church: First, for an error in spirit; second, for an error in the manner of his address, which consisted in loud speaking, and a want of clearness in articulation, which was calculated to do injury to the cause of God; and also, for contending that that was a good and proper spirit that actuated him thus to speak--all of which I consider unbecoming in an Elder in this Church, and request a hearing before the High Council. (Signed) Ezra Thayer. Elder Hodges pleaded "not guilty" of the above charges. Father Lions was called on to substantiate the above charges, and his testimony was pointed against Brother Hodges. Brother Story testified that Elder Hodges talked so loud at a prayer meeting that the neighbors came out to see if some one was hurt. At another meeting, he said that Elder Thayer rebuked him for his error, but he did not receive the rebuke; that he raised his voice so high, that he could not articulate so as to be understood; and that his teaching brought a damper upon the meeting, and was not edifying. Brother Erastus Babbitt was then called upon, who testified that Elder Hodges was guilty of hollowing so loud that in a measure he lost his voice, and uttered but little else distinctly than "Glory to heaven's King." His testimony against Brother Hodges was pointed. Brother Truman Wait testified much to the same effect. Councilor Oliver Cowdery stood up on the part of the accuser, and opened the case clearly. {34} Councilor Joseph Coe stood up on the part of the accused, but could say but a few words. The accuser and the accused then spoke for themselves, after which the President arose and laid open the case still more plainly, and gave his decision, which was, that the charges in the declaration had been sustained by good witnesses; also, that Elder Hodges ought to have confessed when rebuked by Elder Thayer; also, if he had the Spirit of the Lord at the meetings, where he hollowed, he must have abused it, and grieved it away. All the Council agreed with the decision. Elder Hodges then rose and said he now saw his error, but never saw it before; and appeared to feel thankful that he saw it. He said he had learned more during this trial than he had since he came into the Church; confessed freely his error, and said he would attend to the overcoming of that evil, the Lord being his helper. The Council forgave him, and adjourned to the evening of the 20th. _February 20_.--The High Council met this evening to determine concerning the Elders going out to preach. _Minutes of the High Council_. The president opened the Council by prayer. At a church meeting, held in Pennsylvania, Erie county, and Springfield township, by Orson Pratt and Lyman E. Johnson, High Priests, some of the members of that church refused to partake of the Sacrament, because the Elder administering it did not observe the Word of Wisdom to obey it. Elder Johnson argued that they were justified in so doing, because the Elder was in transgression. Elder Pratt argued that the church was bound to receive the Supper under the administration of an Elder, so long as he retained his office or license. Voted that six Councilors should speak upon the subject. The Council then proceeded to try the question, whether disobedience to the Word of Wisdom was a transgression sufficient to deprive an official member from holding office in the Church, after having it sufficiently taught him. Councilors Samuel H. Smith, Luke S. Johnson, John S. Carter, Sylvester Smith, John Johnson and Orson Hyde, were called to speak upon {35} the case then before the Council. After the Councilors had spoken, the President proceeded to give the decision: No official member in this Church is worthy to hold an office, after having the Word of Wisdom properly taught him, and he, the official member, neglecting to comply with or obey it; which decision the Council confirmed by vote. The President then asked if there were any Elders present who would go to Canada, and preach the Gospel to that people; for they have written a number of letters for help. And the whole Council felt as though the Spirit required the Elders to go there. It was, therefore, decided by the Council, that Lyman E. Johnson and Milton Holmes should travel together to Canada; that Zebedee Coltrin and Henry Herriman travel together into Canada; and that Jared Carter and Phineas Young travel together, if they can so arrange their affairs at home as to be liberated. It was also decided that Elder Oliver Granger should travel eastward as soon as his circumstances would permit, and that he could travel alone on account of his age; it was also decided that Elder Martin Harris should travel alone whenever he travels; that Elders John S. Carter and Jesse Smith travel east together as soon as they can; and that Elder Brigham Young should travel alone, it being his own choice; also that James Durfee and Edward Marvin should travel together eastward; that Sidney Rigdon and John P. Greene go to Strongville, that Orson Pratt and Harrison Sagers travel together for the time being; and that there should be a general conference held at Saco, in the state of Maine, on the 13th day of June, 1834. It was furthermore voted that Elder Orson Hyde, accompanied by Elder Orson Pratt, go east to obtain donations for Zion, and means to redeem the farm on which the house of the Lord stands. The Church and Council then prayed with uplifted hands, that they might be prospered in their mission. Orson Hyde, Oliver Cowdery, Clerks. Footnotes 1. Doctrine and covenants, sec. 102. {36} Chapter III. The Cause and Object of the Jackson County Persecution--The Prophet's Mission Through Western New York. _February 24_.--I received the following: _Revelation_. [1] 1. Verily I say unto you, my friends, behold, I will give unto you a revelation and commandment, that ye may know how to act in the discharge of your duties concerning the salvation and redemption of your brethren, who have been scattered on the land of Zion; 2. Being driven and smitten by the hands of mine enemies, on whom I will pour out my wrath without measure in mine own time; 3. For I have suffered them thus far, that they might fill up the measure of their iniquities, that their cup might be full; 4. And that those who call themselves after my name might be chastened for a little season with a sore and grievous chastisement, because they did not hearken altogether unto the precepts and commandments which I gave unto them. 5. But verily I say unto you, that I have decreed a decree which my people shall realize, inasmuch as they hearken from this very hour unto the counsel which I, the Lord their God, shall give unto them. 6. Behold they shall, for I have decreed it, begin to prevail against mine enemies from this very hour. 7. And by hearkening to observe all the words which I, the Lord their God, shall speak unto them, they shall never cease to prevail until the kingdoms of the world are subdued under my feet, and the earth is given unto the saints, to possess it forever and ever. 8. But inasmuch as they keep not my commandments, and hearken not to observe all my words, the kingdoms of the world shall prevail against them, 9. For they were set to be a light unto the world, and to be the saviors of men; {37} 10. And inasmuch as they are not the saviors of men, they are as salt that has lost its savor, and is thenceforth good for nothing but to be cast out and trodden under foot of men. 11. But verily I say unto you, I have decreed that your brethren which have been scattered shall return to the lands of their inheritances, and shall build up the waste places of Zion. 12. For after much tribulation, as I have said unto you in a former commandment, cometh the blessing. 13. Behold, this is the blessing which I have promised after your tribulations, and the tribulations of your brethren: your redemption, and the redemption of your brethren, even their restoration to the land of Zion, to be established, no more to be thrown down. 14. Nevertheless, if they pollute their inheritances they shall be thrown down; for I will not spare them if they pollute their inheritances. 15. Behold, I say unto you, the redemption of Zion must needs come by power; 16. Therefore, I will raise up unto my people a man, who shall lead them like as Moses led the children of Israel. 17. For ye are the children of Israel, and of the seed of Abraham, and ye must needs be led out of bondage by power, and with a stretched-out arm: 18. And as your fathers were led at the first, even so shall the redemption of Zion be. 19. Therefore, let not your hearts faint, for I say unto you as I said unto your fathers, mine angel shall go up before you, but not my presence; 20. But I say unto you, mine angels shall go up before you, and also my presence, and in time ye shall possess the goodly land. 21. Verily, verily I say unto you, that my servant Baurak Ale (Joseph Smith, Jun.,) is the man to whom I likened the servant to whom the Lord of the vineyard spake in the parable which I have given unto you. 22. Therefore let my servant Baurak Ale (Joseph Smith, Jun.,) say unto the strength of my house, my young men and the middle aged, gather yourselves together unto the land of Zion, upon the land which I have bought with money that has been consecrated unto me: 23. And let all the churches send up wise men with their moneys, and purchase lands even as I have commanded them; 24. And inasmuch as mine enemies come against you to drive you from my goodly land, which I have consecrated to be the land of Zion: even from your own lands after these testimonies, which ye have brought before me against them, ye shall curse them; {38} 25. And whomsoever ye curse, I will curse, and ye shall avenge me of mine enemies; 26. And my presence shall be with you even in avenging me of mine enemies, unto the third and fourth generation of them that hate me. 27. Let no man be afraid to lay down his life for my sake, for whoso layeth down his life for my sake shall find it again; 28. And whoso is not willing to lay down his life for my sake is not my disciple. 29. It is my will that my servant Sidney Rigdon shall lift up his voice in the congregations in the eastern countries, in preparing the churches to keep the commandments which I have given unto them concerning the restoration and redemption of Zion. 30. It is my will that my servant Parley P. Pratt and my servant Lyman Wight should not return to the land of their brethren, until they have obtained companies to go up unto the land of Zion, by tens, or by twenties, or by fifties, or by an hundred, until they have obtained to the number of five hundred of the strength of my house. 31. Behold this is my will; ask and ye shall receive; but men do not always do my will; 32. Therefore, if you cannot obtain five hundred, seek diligently that peradventure you may obtain three hundred; 33. And if ye cannot obtain three hundred, seek diligently, that peradventure ye may obtain one hundred. 34. But verily I say unto you, a commandment I give unto you, that ye shall not go up unto the land of Zion, until you have obtained a hundred of the strength of my house, to go up with you unto the land of Zion. 35. Therefore as I said unto you, ask and ye shall receive; pray earnestly that peradventure my servant Baurak Ale (Joseph Smith, Jun.,) may go with you, and preside in the midst of my people, and organize my kingdom upon the consecrated land, and establish the children of Zion upon the laws and commandments which have been and which shall be given unto you. 36. All victory and glory is brought to pass unto you through your diligence, faithfulness, and prayers of faith. 37. Let my servant Parley P. Pratt journey with my servant Joseph Smith, Jun. 38. Let my servant Lyman Wight journey with my servant Sidney Rigdon. 39. Let my servant Hyrum Smith journey with my servant Frederick G. Williams. 40. Let my servant Orson Hyde journey with my servant Orson Pratt, {39} whithersoever my servant Joseph Smith, Jun., shall counsel them, in obtaining the fulfillment of these commandments which I have given unto you, and leave the residue in my hands. Even so. Amen. [Sidenote: Arrival of Delegation from the Church in Missouri.] The High Council of the Church also met this day at my house for the purpose of giving an audience or hearing to Lyman Wight and Parley P. Pratt, delegates from the Church in Missouri, to represent to us the state of the Church in that place. _Minutes of Council Meeting_. President Joseph opened the Council by prayer. Two of the standing Councilors were absent, namely, Joseph Coe and John Smith. Hyrum Smith was chosen to act in the place of John Smith, and John P. Greene to act in the place of Joseph Coe. Thus the High Council was organized, and six Councilors were appointed to speak. Brothers Parley P. Pratt and Lyman Wight, messengers from Zion, arose, and laid their business before the Council, and delivered their message, the substance of which was: when, how and by what means Zion was to be redeemed from her enemies. They said that our brethren who had been driven away from their lands and scattered abroad, had found so much favor in the eyes of the people [of Clay county, Mo.,] that they could obtain food and raiment of them for their labor, insomuch that they were comfortable. But the idea of their being driven away from the land of Zion pained their very souls, and they desired of God, by earnest prayer, to return with songs of everlasting joy, as said Isaiah, the prophet. They also said that none of their lands were sold into the hands of our enemies, except a piece of thirty acres owned by Brother William E. McLellin, which he sold into the hands of the enemy, and seven acres more which he would have sold to the enemy if a brother had not come forward and purchased it and paid him his money. Brother Joseph then arose, and said that he was going to Zion, to assist in redeeming it. He called for the voice of the Council to sanction his going, which was given without a dissenting voice. He then called for volunteers to go with him, when some thirty or forty volunteered to go, who were present at the Council. It was a question whether the company should go by water or by land, and after a short investigation it was decided unanimously that they go by land. Joseph Smith, Jun., was nominated to be the commander-in-chief of the armies of Israel, and the leader of those who volunteered to go and assist in {40} the redemption of Zion; the nomination was seconded and carried by the vote of all present. Council then adjourned by prayer and thanksgiving. Orson Hyde, Oliver Cowdery, Clerks. [Sidenote: The Prophet seeks Volunteers to Redeem Zion.] _February 26_.--I started from home to obtain volunteers for Zion, in compliance with the foregoing revelation and action of the High Council; and on the 27th, stayed at Brother Roundy's. To show the feelings of a certain portion of the public, at this period, I copy the following from the February number of the _Evening and Morning Star_, page 271: We copy the following article from the _North Star_, headed "The Mormons," printed in Danville, Vermont, by E. Eaton: "We have received the first number of the 'Mormon' _Morning and Evening Star_ [the _Evening and Morning Star_], resuscitated in Kirtland, Ohio. _It is the same assuming, mysterious publication as its original_." [Sidenote: Cheering Words.] While the press and many of the public were breathing the spirit of bitterness against the work of God, I received letters from many of our friends, which gave us occasion for rejoicing: amongst them, I extract from Brother Moses Chapman Nickerson's letter of December 20, 1833. [2] Your labors in Canada have been the beginning of a good work; there are thirty-four members attached to the Church at Mount Pleasant, all of whom appear to live up to their profession, five of whom have spoken in tongues, and three have sung in tongues; and we live at the top of the mountain. Also from Saco, Maine: January 20, 1834. Brethren in the Lord,--I have baptized about forty in this section, and there are more convinced of the truth, but are still lingering on the threshold of the Church, and I think the Lord will gather some of them into His kingdom. Brother Evan M. Greene labored with me {41} from the 16th of January, 1833, till the October following; while we were together, we baptized about one hundred and thirty. Brethren, pray for me, that I may have words of wisdom, and a door of utterance to declare the whole counsel of God, and rightly divide the word of truth, giving to every man his portion in due season; for my determination is, with the stick of Joseph [the Book of Mormon] in one hand, and the stick of Judah [the Bible] in the other, to labor diligently in this world, that my skirts may be clear from the blood of all men, and I stand acquitted before the bar of God. I am yours in Christ (Signed) John F. Boynton. [Sidenote: Incidents in the Prophet's Journey through Western New York.] We continued our journey, and, on the 28th of February stayed at a stranger's, who entertained us very kindly; and on the first of March arrived at Brother Lewis', in Westfield. On the 2nd, which was the Sabbath, Brother Parley P. Pratt preached, and I spoke in the evening; we had a good meeting. There is a small church in this place, which seems strong in the faith. O may God keep them in the faith, and save them, and lead them to Zion. _March 3_.--We intended to start on our journey east, but concluded to tarry another day. O may God bless us with the gift of utterance to accomplish the journey and errand on which we are sent, and return safe to the land of Kirtland, and find my family all well. O Lord, bless my little children with health and long life, to do good in their generation, for Christ's sake. Amen. Since leaving Kirtland, we passed through Thompson, Springfield, Elk Creek, Erie, Livonia, Silver Creek, Perrysburgh, Collins, China, Warsaw, Geneseo, Centreville, Catlin and Spafford, before we arrived at Westfield. On the 4th instant, we continued our journey from Westfield, accompanied by Elder Gould; and after a ride of thirty-three miles arrived at Villanova, and tarried all night with a Brother McBride. The next morning, March 5th, we went to Brother Nickerson's, and found him and his household full of faith and of the Holy Spirit. {42} We called the church together, and related unto them what had happened to our brethren in Zion, and opened to them the prophecies and revelations concerning the order of the gathering to Zion, and the means of her redemption; and I prophesied to them, and the Spirit of the Lord came mightily upon me, and with all readiness the young and middle-aged volunteered for Zion. The same evening we held two meetings, three or four miles distant from each other. _March 6_.--We held another meeting at Brother Nickerson's. The few unbelievers that attended were outrageous, and the meeting ended in complete confusion. _March 7_.--We proceeded on our journey, accompanied by Brother Nickerson, leaving Brothers Gould and Matthews to prepare and gather up the companies in the churches in that region, and meet us in Ohio, ready to start for Zion on the first of May. We arrived after dark at Ellicotville, the county seat of Cataraugus, and tried for lodgings at every tavern in the place. It being court time we found no room; but were obliged to ride on in the dark, through mud and rain; and, after traveling about one mile, we found shelter, for which we paid more than tavern fare. On the 8th, we arrived at Palmersville, at the house of Elder McGown, where we were invited to go to Esquire Walker's to spend the evening. We found them very friendly and somewhat believing, and tarried all night. _Sunday, March 9_.--We preached in a school house, and had great attention. We found a few disciples who were firm in the faith; and, after meeting found many believing and could hardly get away from them, and appointed a meeting in Freedom for Monday the 10th, and stayed at Mr. Warren A. Cowdery's, where we were blessed with a full enjoyment of temporal and spiritual blessings, even all we needed, or were worthy to receive. _Monday 10_.--Met our appointment, and preached to a great congregation; and at evening again preached to an {43} overflowing house. After meeting, I proposed if any wished to obey, and would make it manifest, we would stay to administer to another meeting. A young man of the Methodist order arose and testified his faith in the fullness of the Gospel and desired to be baptized. We appointed another meeting for the next day. _Tuesday 11_.--Fulfilled our appointment and baptized Heman T. Hyde, [3] after which we rode nine miles, and put up at Steward's tavern. _Wednesday 12_.--We arrived at Father Bosley's, after a ride of thirty-six miles. _Thursday 13_.--I preached. _Friday 14_.--At Father Beaman's. [4] _March 15_.--While at Father Beaman's, Elders Rigdon and Wight arrived, much to the joy of their souls and the Saints in Livonia. {44} _Sunday 16_.--Elder Rigdon preached to a large congregation in Geneseo, Elder Pratt preached in the afternoon of Monday, the 17th. [Sidenote: The Conference at Avon, Livingston County.] There was also the same day, March 17, a conference of Elders at Avon, Livingston county, New York, at the house of Alvah Beaman, which I attended. There were present also Sidney Rigdon, Parley P. Pratt, Lyman Wight, John Murdock, Orson Pratt and Orson Hyde, High Priests; and six Elders. I stated that the object of the Conference was to obtain young and middle-aged men to go and assist in the redemption of Zion, according to the commandment; and for the Church to gather up their riches, and send them to purchase lands according to the commandment of the Lord; also to devise means, or obtain money for the relief of the brethren in Kirtland, say two thousand dollars, which sum would deliver the Church in Kirtland from debt; and also determine the course which the several companies shall pursue, or the manner they shall journey when they shall leave this place. It was voted by the Council, that Fathers Bosley and Nickerson, Elder McWithey, and Brother Roger Orton, should exert themselves to obtain two thousand dollars, for the present relief of Kirtland. They all agreed to do what they could to obtain it, firmly believing that it could be accomplished by the first of April. It was also decided that Elder Orson Hyde should tarry and preach in the regions round about, till the money should be obtained, and then carry it with him to Kirtland. It was also voted that I should return to Kirtland, accompanied by Elders Sidney Rigdon and Lyman Wight. Elders John Murdock and Orson Pratt were appointed to journey to Kirtland, preaching by the way; and Elders Parley P. Pratt and Henry Brown to visit the churches in Black River country, and obtain all the means they could to help Zion. _Tuesday, March 18_.--Tarried at Father Bosley's through the day. On the 19th commenced my journey for {45} Kirtland, and stayed that night at Brother McWithey's tavern. _March 20_.--Continued our journey. Dined at Brother Joseph Holbrook's, and at night tried three times to procure lodgings in the names of disciples, but could not succeed. After night had commenced we found a man, in China, named Reuben Wilson, who would keep us for money; thus we learn there are more places for money than for the disciples of Jesus, the Lamb of God. _March 21_.--We came to the house of a man named Starks, six miles east of Springville; and on the 22nd arrived at Brother Vinson Knight's in Perrysburgh, Cataraugus county. On the 23rd we arrived at Father Nickerson's, in Perrysburgh, where we held meeting. On the 24th, I was not able to start, but felt determined to go the next morning. _March 25_.--Journeyed from Father Nickerson's to Father Lewis', in Westfield, accompanied by Father Nickerson. On the 26th, continued our journey to Elk Creek, and stayed with Elder Hunt. The 27th, I came to Springfield, where I found Elder Sidney Rigdon, who had come on by a different route; and we arrived that night within sixteen miles of Painesville. Arrived home at Kirtland on the 28th of March, finding my family all well. The Lord be praised for this blessing! _March 27_.--Remained at home and had great joy with my family. Sunday, the 30th, was at home, except going to hear Elder Rigdon preach. Footnotes 1. Doctrine and Covenants, sec. 103. 2. This Mount Pleasant branch of the Church, it will be remembered, was organized by the Prophet and Sidney Rigdon, in the October previous. See vol. I, chap. 30. 3. Of this incident Elder Parley P. Pratt, who was the Prophet's traveling companion on this mission, says: "We baptized a young man named Heman Hyde; his parents were Presbyterians, and his mother, on account of the strength of her traditions, thought that we were wrong, and told me afterwards that she would much rather have followed him to an earthly grave than to have seen him baptized. Soon afterwards, however, herself, her husband, and the rest of the family, with some thirty of forty others, were all baptized and organized into a branch of the Church--called the Freedom branch--from which nucleus the light spread and souls were gathered into the fold in all the regions round. Thus mightily grew the word of God, or the seed sown by that extraordinary personage, the Prophet and Seer of the nineteenth century." (Autobiography of Parley P. Pratt, p. 117.) Speaking of the pleasure of his companionship with the Prophet, Elder Pratt also says: "As we journeyed day after day, and generally lodged together, we had much sweet communion concerning the things of God and the mysteries of His kingdom, and I received many admonitions and instructions which I shall never forget." (Ibid., p. 117.) 4. Speaking of "Father Beaman" and his interesting family, Elder Parley P. Pratt has the following interesting passage, which discloses the fact that "Father Beaman" was acquainted with the work during the time that the Book of Mormon was translating: "Among those whose hospitality we shared in that vicinity [Geneseo] was old Father Beaman and his amiable and interesting family. He was a good singer, and so were his three daughters; we were much edified and comforted in their society, and were deeply interested in hearing the old gentleman and Brother Joseph converse on their early acquaintance and history. He [Beaman] had been intimate with Joseph long before the first organization of the Church; had assisted him to preserve the plates of the Book of Mormon from the enemy, and had at one time had them concealed under his own hearth." (Ibid., pp. 117, 118.) {46} Chapter IV. Trial and Conviction of Hurlburt--Efforts in Behalf of the Redemption of Zion--Dissolution of the United Order of Zion and Kirtland, [Sidenote: The Whipping of Ira J. Willis.] _Monday, March 31_.--This day, Ira J. Willis, a young man who had been in the Church for some time, and who was driven from Jackson county into Clay county, returned thither to look for a stray cow, and while at the house of Esquire Manship, a justice of the peace (where he had called with Brother John Follet, to prove his title to the cow), was caught by that unhung land pirate and inhuman monster, Moses Wilson, and whipped in a most cruel and savage manner, while surrounded by some half dozen of the old mobbers. This was an unpardonable act; all that know Mr. Willis can bear testimony that he is a young man, honest, peaceable and unoffending, working righteousness, and molesting no one, May God reward Moses Wilson according to his works. I went to Chardon today to attend the court in the case of "Doctor" Philastus Hurlburt. [Sidenote: The Trial of "Doctor" Hurlburt for Threatening the Prophet's Life.] _April 1_.--This day at Brother Rider's in Chardon. The court has not brought forward Hurlburt's trial yet, and we were engaged in issuing subpoenas for witnesses. My soul delighteth in the law of the Lord, for He forgiveth my sins, and will confound mine enemies. The Lord shall destroy him who has lifted his heel against me, even that wicked man Dr. Philastus Hurlburt; He will deliver him to the fowls of heaven, and his bones shall be cast to the blasts of the wind, for he lifted his arm against the Almighty, therefore the Lord shall destroy him. {47} Wednesday, April the 2nd, and Thursday, the 3rd, attended the court. Hurlburt was on trial for threatening my life. Friday morning I returned home, and in the evening attended Council, of which the following are the minutes: _Minutes of Council_. Kirtland, April 4, 1834. This evening a Council of High Priests assembled at the house of President Joseph Smith, Jun., to reconsider the case of brother George F. James. President Joseph Smith, Jun., presiding. Brother George said that he had often promised to take up his cross and magnify his calling, but had failed, and ought to have written to the President ere this time and given him the information that this pecuniary affairs called his attention at home, which prevented his fulfilling the promise he made to President Joseph Smith, in going out to proclaim the Gospel; and he sincerely asked pardon of the Lord, and of his brethren, and particularly of Brother Joseph. He also said he was willing to ask the forgiveness of this Church. He said relative to certain charges, which were, that he "had not attended meetings, and had treated lightly some of the weak," etc.; that he had attended meetings generally; and as far as speaking or treating lightly any brother because of his weakness, that was foreign from his mind, and was that which he had never done, nor could he ever and such principles in his bosom. President Joseph Smith said he had no hardness; he only wished Brother George to consider this as a chastisement, and that the Council were bound to take notice of his conduct heretofore; but now, if Brother George was willing to walk according to the new covenant, he should have his hand of fellowship. The Council then expressed their satisfaction at Brother George's confession. (Signed) Oliver Cowdery, Clerk. _April 5--_I went to Chardon as a witness for Father Johnson, and returned in the evening. Mr. Russell, the state's attorney for Portage county, called on me. He approached me in a gentlemanly manner, and treated me with great respect. [Sidenote: Special Prayer.] _April 7_.-Bishop Whitney, Elder Frederick G. Williams, Oliver Cowdrey, Heber C. Kimball, and myself, met in the council room, and bowed down before the Lord, and prayed that He would furnish the means to deliver the Firm from debt, that they might be set at liberty; also, that I might prevail {48} against that wicked man Hurlburt, and that he might be put to shame. The Presidency wrote Elder Orson Hyde, who yet remained in the state of New York, as follows: Kirtland, April 7, 1834. Dear Brother Orson:--We received yours of the 31st ultimo in due course of mail, and were much grieved on learning that you were not likely to succeed according to our expectations. Myself, Brothers Newel, Frederick and Oliver, retired to the translating room, where prayer was wont to be made, and unbosomed our feelings before God; and cannot but exercise faith yet that you, in the miraculous providences of God, will succeed in obtaining help. The fact is, unless we can obtain help, I myself cannot go to Zion, and if I do not go, it will be impossible to get my brethren in Kirtland, any of them, to go; and if we do not go, it is in vain for our eastern brethren to think of going up to better themselves by obtaining so goodly a land, (which now can be obtained for one dollar and one quarter per acre,) and stand against that wicked mob; for unless they do the will of God, God will not help them; and if God does not help them, all is vain. Now the fact is, this is the head of the Church and the life of the body; and those able men, as members of the body, God has appointed to be hands to administer to the necessities of the body. Now if a man's hand refuses to administer to the necessities of his body, it must perish of hunger; and if the body perish, all the members perish with it; and if the head fail, the whole body is sickened, the heart faints, and the body dies, the spirit takes its exit, and the carcase remains to be devoured by worms. Now, Brother Orson, if this Church, which is essaying to be the Church of Christ will not help us, when they can do it without sacrifice, with those blessings which God has bestowed upon them, I prophesy--I speak the truth, I lie not--God shall take away their talent, and give it to those who have no talent, and shall prevent them from ever obtaining a place of refuge, or an inheritance upon the land of Zion; therefore they may tarry, for they might as well be overtaken where they are, as to incur the displeasure of God, and fall under His wrath by the way side, as to fall into the hands of a merciless mob, where there is no God to deliver, as salt that has lost its savor, and is thenceforth good for nothing, but to be trodden under foot of men. We therefore adjure you to beseech them, in the name of the Lord, by the Son of God, to lend us a helping hand; and if all this will not soften their hearts to administer to our necessity for Zion's sake, turn your back upon them, and return speedily to Kirtland; and the blood of {49} Zion be upon their heads, even as upon the heads of her enemies; and let their recompense be as the recompense of her enemies; for thus shall it come to pass, saith the Lord of Hosts, who has the cattle upon a thousand hills, who has put forth His Almighty hand to bring to pass His strange act; and what man shall put forth his hand to steady the ark of God, or be found turning a deaf ear to the voice of His servant? God shall speak in due time, and all will be declared. Amen. Your brethren in the New Covenant, Joseph Smith, Jun., Frederick G. Williams, Oliver Cowdery. [Sidenote: Judgment Against Hurlburt.] _April 9_.--After an impartial trial, the court decided that Dr. Philastus Hurlburt be bound over, under two hundred dollar bonds, to keep the peace for six months, and pay the cost, which amounted to nearly three hundred dollars, all of which was in answer to our prayers, for which I thank my Heavenly Father. [1] [Sidenote: Dissolution of the United Order in Kirtland.] On the 10th, had a council of the United Order, in which it was agreed that the Order should be dissolved, and each one have his stewardship set off to him. The same day the brethren in Clay county, Missouri, executed the following letters and petitions, according to the revelation. [2] {50} _Friday, April 11_.--I attended meeting, and Father Tyler was restored to the fellowship of the Church. On the 12th, I went to a place near Lake Erie, and spent the day in fishing, and visiting the brethren. _Sunday, 13_.--Was sick, and unable to attend meeting. _Monday, 14_.--I purchased some hay and oats, and got them home. _Tuesday, 15_.--Hauled a load of hay; and on Wednesday plowed and sowed oats for Brother Frederick G. Williams, [Sidenote: Deliverance of Zion Considered.] _Thursday, April 17_.--I attended a meeting agreeable to appointment, at which time the important subjects of the deliverance of Zion and to building of the Lord's House in Kirtland were discussed by Elder Rigdon. After the lecture, I requested the brethren and sisters to contribute all the money they could for the deliverance of Zion; and received twenty-nine dollars and sixty-eight cents. [Sidenote: An Assault Thwarted by the Spirit.] _April 18_.--In company with Elders Sidney Rigdon, Oliver Cowdery and Zebedee Coltrin, I left Kirtland for New Portage, to attend a conference; dined at W. W. Williams', in Newburg, and continuing our journey, after dark, we were hailed by a man who desired to ride. We were checked by the Spirit, and refused. He professed to be sick, but in a few minutes was joined by two others, who followed us hard, cursing and swearing; but we were successful in escaping their hands, through the providence of the Lord, and stayed that night at a tavern, where we were treated with civility. [Sidenote: An Occasion of Prayer and Blessing.] _April 19_.--Continuing our journey, dined at Brother Joseph Bosworth's, in Copley, Medina County. Brother Bosworth was strong in the faith, and if faithful may do much good. We arrived the same day at Brother Jonathan Taylor's, in Norton, where we were received with kindness. We soon retired to the wilderness, where we united in prayer and supplication for the blessings of the Lord to be given unto His Church. We {51} called upon the Father in the name of Jesus, to go with the brethren who were going to the land of Zion; and that I might have strength, and wisdom, and understanding sufficient to lead the people of the Lord, and to gather and establish the Saints upon the land of their inheritances, and organize them according to the will of Heaven, that they may be no more cast down forever, We then united in the laying on of hands. Elders Rigdon, Cowdery and Coltrin laid their hands on my head, and conferred upon me all the blessings necessary to qualify for me stand before the Lord, in my calling, and return again in peace and triumph, to enjoy the society of my brethren. Those present then laid their hands upon the head of Elder Rigdon, and confirmed upon him the blessings of wisdom and knowledge to preside over the Church in my absence, also to have the Spirit to assist Elder Cowdery in conducting the _Star_, in arranging the Book of Covenants; and pronounced the blessings of old age and peace upon him, till Zion is built up, and Kirtland established, till all his enemies are under his feet, and he receive a crown of eternal life in the kingdom of God with us. Previous to blessing Elder Rigdon, we laid hands on Elder Oliver Cowdery, and confirmed upon him the blessings of wisdom and understanding sufficient for his station that he be qualified to assist Elder Rigdon in arranging the Church Book of Covenants, which is soon to be published, and have intelligence in all things to do the work of printing. After blessing Elder Rigdon, we laid our hands upon Brother Zebedee Coltrin, and confirmed the blessings of wisdom to preach the Gospel, even till it spreads to the islands of the seas, and to be spared to see three score years and ten, and see Zion built up, and Kirtland established forever, and even at last to receive a crown of life. Our hearts rejoiced, and we were comforted with the Holy Spirit. {52} _Sunday, April 20_.--Elder Rigdon entertained a large congregation of Saints with an interesting discourse upon the Fullness of Times. _April 21_.--I attended conference, and had a glorious time. Some few volunteered to go to Zion, and others donated sixty-six dollars and thirty-seven cents for the benefit of the scattered brethren in Zion. The following is an extract from the minutes of the conference: _Minutes of Conference_. Norton, Medina County, Ohio, April 21, 1834. This day a conference of Elders assembled at the dwelling house of Brother Carpenter. President Joseph Smith, Jun., read the second chapter of Joel's prophecy, prayed, and addressed the conference as follows: "It is very difficult for us to communicate to the churches all that God has revealed to us, in consequence of tradition; for we are differently situated from any other people that ever existed upon this earth; consequently those former revelations cannot be suited to our conditions; they were given to other people, who were before us; but in the last days, God was to call a remnant, in which was to be deliverance, as well as in Jerusalem and Zion. Now if God should give no more revelations, where will we find Zion and this remnant? The time is near when desolation is to cover the earth, and then God will have a place of deliverance in His remnant, and in Zion." The President then gave a relation of obtaining and translating the Book of Mormon, the revelation of the Priesthood of Aaron, the organization of the Church in 1830, the revelation of the High Priesthood, and the gift of the Holy Ghost poured out upon the Church; and said: "Take away the Book of Mormon and the revelations, and where is our religion? We have none; for without Zion, and a place of deliverance, we must fall; because the time is near when the sun will be darkened, and the moon turn to blood, and the stars fall from heaven, and the earth reel to and fro. Then, if this is the case, and if we are not sanctified and gathered to the places God has appointed, with all our former professions and our great love for the Bible, we must fall; we cannot stand; we cannot be saved; for God will gather out His Saints from the Gentiles, and then comes desolation and destruction, and none can escape except the pure in heart who are gathered." Elder Rigdon addressed the conference, and said: "On two points hang all the revelations that have ever been given, {53} and these are the two advents of the Messiah. The first is past, and the second is now just before us; and consequently those who desire a part in this era which the angels desired to look into, have to be assembled with the Saints; for if they are not gathered, they must wail because of His coming. There is no part of His creation which will not feel a shock at this grand display of His power, for the ancient Saints will reign with Christ a thousand years. The gathered Saints will dwell under that reign, and these who are not gathered may expect to endure His wrath that length of time; for the rest of the dead are not to live till the thousand years are ended. "It is vain for men of this generation to think of laying up and providing inheritances for their children, except they lay it up in the place where deliverance is appointed by the voice of God; for these are the days of vengeance, as were the days of Jeremiah; because, before his eyes were closed in death, the Jews were led captive, and the land possessed by another people. And so in this day; while the father is laying up gold for his son, the destroyer may lay him lifeless at his feet, and where then is all his treasure? Therefore if we, the islands of the sea, and all the ends of the earth, desire an inheritance for ourselves and our children, and themselves and their children, it must be obtained where God has appointed the places of deliverance." Elder Rigdon adverted to the former covenants to Abraham, Isaac, and Jacob, and others of the ancients, which were to be realized in the last days; and spoke at some length upon the deliverance of Zion, the endowment of the Elders with power from on high according to former promises, and the spreading of the word of the Lord to the four winds. He first referred to the situation of the brethren in Missouri, and urged the importance of those who could, giving heed to the revelations by going up to their assistance; and those who could not go, to help those who are going with means for their expenses. Elder Cowdery gave a brief relation of the mobbing in Missouri, and called for a contribution. Elders Ambrose Palmer and Salmon Warner followed on the same subject. Brother Joseph Bosworth spoke on the deliverance of Zion, and said he had no property, but if necessary for her deliverance he would sell his clothes at auction, if he might have left him as good a garment as the Savior had in the manger. Others also spoke on the deliverance of Zion. President Joseph Smith, Jun., prophesied. "If Zion is not delivered, the time is near when all of this Church, wherever they may be found, will be persecuted and destroyed in like manner." {54} Elder Rigdon gave an account of the endowment of the ancient apostles, and laid before the conference the dimensions of the House to be built in Kirtland, and rehearsed the promise to the Elders in the last days, which they were to realize after the House of the Lord was built. Brother Bosworth then related a few items of a vision, as a testimony of those things contained in the revelation read by Elder Rigdon, and his remarks thereon. President Smith explained the revelation concerning the building of the Lord's House. Elder Rigdon then spoke on the spreading of the word of the Lord; followed by several of the brethren. The conference voted that Thomas Tripp be excluded from the Church in consequence of his imprudent conduct, with the privilege of an appeal to the Bishop's Council in Kirtland. President Smith then laid hands on certain children, and blessed them in the name of the Lord. Elder Rigdon administered the Sacrament. There were present seven High Priests, and thirteen Elders. Adjourned to the Monday preceding the second Sunday in September Closed by singing "Now my remnant of days," etc. (Signed) Oliver Cowdery, Clerk of the Conference. _April 22_.--I returned to Kirtland. [Sidenote: Return of the Prophet and Party to Kirtland.] _April 23_.--Assembled in Council with Elders Sidney Rigdon, Frederick G. Williams, Newel K. Whitney, John Johnson, and Oliver Cowdery; and united in asking the Lord to give Elder Zebedee Coltrin influence over Brother Jacob Myres, to obtain the money which he has gone to borrow for us, or cause him to come to this place and bring it himself. I also received the following: _Revelation given April 23, 1834, to Enoch [Joseph Smith, Jun.,] concerning the Order of the Church for the benefit of the poor_. [3] 1. Verily I say unto you, my friends, I give unto you counsel, and a commandment, concerning all the properties which belong to the order which I commanded to be organized and established, to be an {55} united order, and an everlasting order for the benefit of my Church, and for the salvation of men until I come, 2. With promise immutable and unchangeable, that inasmuch as those whom I commanded were faithful, they should be blessed with a multiplicity of blessings; 3. But inasmuch as they were not faithful, they were nigh unto cursing. 4. Therefore, inasmuch as some of my servants have not kept the commandment but have broken the covenant through covetousness, and with feigned words, I have cursed them with a very sore and grievous curse; 5. For I, the Lord, have decreed in my heart, that inasmuch as any man belonging to the order shall be found a transgressor, or, in other words, shall break the covenant with which ye are bound, he shall be cursed in his life, and shall be trodden down by whom I will, 6. For I, the Lord, am not to be mocked in these things; 7. And all this, that the innocent among you may not be condemned with the unjust, and that the guilty among you may not escape, because I, the Lord, have promised unto you a crown of glory at my right hand. 8. Therefore, inasmuch as you are found transgressors, ye cannot escape my wrath in your lives; 9. Inasmuch as ye are cut off for transgression, ye cannot escape the buffetings of Satan until the day of redemption. 10. And now I give unto you power from this very hour, that if any man among you, of the order, is found a transgressor, and repenteth not of the evil, that ye shall deliver him over unto the buffetings of Satan, and he shall not have power to bring evil upon you. 11. It is wisdom in me; therefore, a commandment I give unto you, that ye shall organize yourselves and appoint every man his stewardship, 12. That every man may give an account unto me of the stewardship which is appointed unto him; 13. For it is expedient that I, the Lord, should make every man accountable as a steward over earthly blessings, which I have made and prepared for my creatures. 14. I, the Lord, stretched out the heavens, and built the earth, my very handy-work, and all things therein are mine; 15. And it is my purpose to provide for my Saints, for all things are mine; 16. But it must needs be done in mine own way; and behold this is the way that I, the Lord, have decreed to provide for my Saints, that the poor shall be exalted, in that the rich are made low; {56} 17. For the earth is full, and there is enough and to spare; yea, I prepared all things, and have given unto the children of men to be agents unto themselves. 18. Therefore, if any man shall take of the abundance which I have made, and impart not his portion, according to the law of my gospel, unto the poor and the needy, he shall, with the wicked, lift up his eyes in hell, being in torment. 19. And now, verily I say unto you, concerning the properties of the order. 20. Let my servant Pelagoram (Sidney Rigdon) have appointed unto him the place where he now resides, and the lot of Tahhanes (the tannery) for his stewardship, for his support while he is laboring in my vineyard, even as I will, when I shall command him; 21. And let all things be done according to the counsel of the order, and united consent or voice of the order, which dwell in the land of Shinehah (Kirtland). 22. And this stewardship and blessing I, the Lord, confer upon my servant Pelagoram (Sidney Rigdon), for a blessing upon him, and his seed after him; 23. And I will multiply blessings upon him, inasmuch as he will be humble before me. 24. And again, let my servant Mahemson (Martin Harris) have appointed unto him, for his stewardship, the lot of land which my Servant Zombre (John Johnson) obtained in exchange for his former inheritance, for him and his seed after him. 25. And inasmuch as he is faithful, I will multiply blessings upon him and his seed after him. 26. And let my servant Mahemson (Martin Harris) devote his moneys for the proclaiming of my words, according as my servant Gazelam (Joseph Smith, Jun.,) shall direct. 27. And again, let my servant Shederlaomach (Frederick G. Williams) have the place upon which he now dwells. 28. And let my servant Olihah (Oliver Cowdery) have the lot which is set off joining the house, which is to be for the Laneshine-house (printing office), which is lot number one, and also the lot upon which his father resides. 29. And let my servants Shederlaomach (Frederick G. Williams) and Olihah (Oliver Cowdery) have the Laneshine-house (printing office), and all things that pertain unto it; 30. And this shall be their stewardship which shall be appointed unto them: 31. And inasmuch as they are faithful, behold I will bless, and multiply blessings upon them. {57} 32. And this is the beginning of the stewardship which I have appointed them, for them and their seed after them; 33. And inasmuch as they are faithful, I will multiply blessings upon them, and their seed after them, even a multiplicity of blessings. 34. And again, let my servant Zombre (John Johnson) have the house in which he lives, and the inheritance--all, save the ground which has been reserved for the building of my houses, which pertains to that inheritance, and those lots which have been named for my servant Olihah (Oliver Cowdery). 35. And, inasmuch as he is faithful, I will multiply blessings upon him. 36. And it is my will that he should sell the lots that are laid off for the building up of the city of my Saints, inasmuch as it shall be made known to him by the voice of the Spirit, and according to the counsel of the order, and by the voice of the order. 37. And this is the beginning of the stewardship which I have appointed unto him, for a blessing unto him, and his seed after him; 38. And inasmuch as he is faithful, I will multiply a multiplicity of blessings upon him. 39. And let my servant Ahashdah (Newel K. Whitney) have appointed unto him the houses and lot where he now resides, and the lot and building on which the Ozondah (mercantile establishment) stands, and also the lot which is now on the corner south of the Ozondah (mercantile establishment), and also the lot upon which the Shule (ashery) is situated. 40. And all this I have appointed unto my servant Ahashdah (Newel K. Whitney) for his stewardship, for a blessing upon him and his seed after him, for the benefit of the Ozondah (mercantile establishment) of my order which I have established for my Stake in the land of Shinehah (Kirtland). 41. Yea, verily, this is the stewardship which I have appointed unto my servant Ahashdah (N. K. Whitney), even this whole Ozondah (mercantile establishment), him and his agent, and his seed after him; 42. And inasmuch as he is faithful in keeping my commandments which I have given unto him, I will multiply blessings upon him, and his seed after him, even a multiplicity of blessings. 43. And again, let my servant Gazelam (Joseph Smith, Jun.,) have appointed unto him the lot which is laid off for the building of my house, which is forty rods long, and twelve wide, and also the inheritance upon which his father now resides. 44. And this is the beginning of the stewardship which I have appointed unto him, for a blessing upon him, and upon his father. 45. For, behold, I have reserved an inheritance for his father, for his {58} support; therefore he shall be reckoned in the house of my servant Gazelam (Joseph Smith, Jun.) 46. And I will multiply blessings upon the house of my servant Gazelam (Joseph Smith, Jun.,) inasmuch as he is faithful, even a multiplicity of blessings. 47. And now, a commandment I give unto you concerning Zion, that you shall no longer be bound as an United Order to your brethren of Zion, only on this wise: 48. After you are organized, you shall be called the United Order of the Stake of Zion, the city of Shinehah (Kirtland). And your brethren, after they are organized, shall be called the United Order of the City of Zion. 49. And they shall be organized in their own names, and in their own name; and they shall do their business in their own name, and in their own names; 50. And you shall do business in your own name, and in your own names. 51. And this I have commanded to be done for your salvation, and also for their salvation, in consequence of their being driven out and that which is to come. 52. The covenants being broken through transgression, by covetousness and feigned words; 53. Therefore you are dissolved as a United Order with your brethren, that you are not bound only up to this hour unto them, only on this wise, as I said, by loan as shall be agreed by this order in council, as your circumstances will admit and the voice of the council direct. 54. And again a commandment I give unto you concerning your stewardships which I have appointed unto you. 55. Behold, all these properties are mine, or else your faith is vain, and ye are found hypocrites, and the covenants which ye have made unto me are broken; 56. And if the properties are mine, then ye are stewards, otherwise ye are no stewards. 57. But, verily I say unto you, I have appointed unto you to be stewards over mine house, even stewards indeed; 58. And for this purpose I have commanded you to organize yourselves even to shinelah (print) my words, the fullness of my scriptures, the revelations which I have given unto you, and which I shall hereafter, from time to time, give unto you, 59. For the purpose of building up my Church and Kingdom on the earth, and to prepare my people for the time when I shall dwell with them, which is nigh at hand. {59} 60. And ye shall prepare for yourselves a place for a treasury, and consecrate it unto my name; 61. And ye shall appoint one among you to keep the treasury, and he shall be ordained unto this blessing; 62. And there shall be a seal upon the treasury, and all the sacred things shall be delivered into the treasury, and no man among you shall call it his own, or any part of it, for it shall belong to you all with one accord; 63. And I give it unto you from this very hour; and now see to it, that ye go to and make use of the stewardship which I have appointed unto you, exclusive of the sacred things, for the purpose of shinelane (printing) these sacred things as I have said; 64. And the avails of the sacred things shall be had in the treasury, and a seal shall be upon it, and it shall not be used or taken out of the treasury by any one, neither shall the seal be loosed which shall be placed upon it, only by the voice of the order, or by commandment. 65. And thus shall ye preserve the avails of the sacred things in the treasury for sacred and holy purposes: 66. And this shall be called the sacred treasury of the Lord; and a seal shall be kept upon it that it may be holy and consecrated unto the Lord. 67. And again, there shall be another treasury prepared, and a treasurer appointed to keep the treasury, and a seal shall be placed upon it; 68. And all moneys that you receive in your stewardships, by improving upon the properties which I have appointed unto you, in houses, or in lands, or in cattle, or in all things save it be the holy and sacred writings, which I have reserved unto myself, for holy and sacred purposes, shall be cast into the treasury as fast as you receive moneys, by hundreds, or by fifties, or by twenties, or by tens, or by fives; 69. Or in other words, if any man among you obtain five talents (dollars), let him cast them into the treasury; or if he obtain ten, or twenty, or fifty, or an hundred, let him do likewise; 70. And let not any among you say that it is his own, for it shall not be called his, nor any part of it; 71. And there shall not any part of it be used, or taken out of the treasury, only by the voice and common consent of the order. 72. And this shall be the voice and common consent of the order; that any man among you say to the treasurer, I have need of this to help me in my stewardship; 73. If it be five talents (dollars), or if it be ten talents (dollars,) or twenty, or fifty, or a hundred, the treasurer shall give unto him the sum which he requires, to help him in his stewardship. {60} 74. Until he be found a transgressor, and it is manifest before the council of the order plainly, that he is an unfaithful and an unwise steward; 75. But so long as he is in full fellowship, and is faithful, and wise in his stewardship, this shall be his token unto the treasurer, that the treasurer shall not withhold. 76. But in case of transgression, the treasurer shall be subject unto the council and voice of the order. 77. And in case the treasurer is found an unfaithful and an unwise steward, he shall be subject to the council and voice of the order, and shall be removed out of his place, and another shall be appointed in his stead. 78. And again, verily I say unto you, concerning your debts, behold it is my will that you shall pay all your debts; 79. And it is my will that you shall humble yourselves before me, and obtain this blessing by your diligence and humility, and the prayer of faith; 80. And inasmuch as you are diligent and humble, and exercise the prayer of faith, behold, I will soften the hearts of those to whom you are in debt, until I shall send means unto you for your deliverance. 81. Therefore write speedily to Cainhannoch (New York), and write according to that which shall be dictated by my Spirit, and I will soften the hearts of those to whom you are in debt, that it shall be taken away out of their minds to bring affliction upon you. 82. And inasmuch as ye are humble and faithful, and call upon my name, behold I will give you the victory. 83. I give unto you a promise, that you shall be delivered this once out of your bondage; 84. Inasmuch as you obtain a chance to loan money by hundreds, or thousands, even until you shall loan enough to deliver yourselves from bondage, it is your privilege: 85. And pledge the properties which I have put into your hands, this once, by giving your names by common consent or otherwise, as it shall seem good unto you 86. I give unto you this privilege, this once, and behold, if you proceed to do the things which I have laid before you, according to my commandments, all these things are mine, and ye are my stewards, and the master will not suffer his house to be broken up. Even so. Amen. Footnotes 1. The closing paragraph of the order of the court in the Hurlburt case is as follows: "Wherefore it is ordered and adjudged by the court that the said Doctor P. Hurlburt enter into a new recognizance, with good and sufficient security, in the sum of two hundred dollars, hereafter to keep the peace and be of good behavior to the citizens of the state of Ohio generally, and to the said Joseph Smith, Junior, in particular, for the period of six months; and it is further ordered, that the said Doctor P. Hurlburt pay the costs of this prosecution, taxed at the sum of one hundred and twelve dollars and fifty-nine cents. And thereupon came the said Doctor P. Hurlburt, with Charles A. Holmes and Elijah Smith as his sureties, in open court, entered into a recognizance in the penal sum of two hundred dollars each, conditioned that the said Doctor P. Hurlburt shall, for the period of six months from and after this day, keep the peace and be of good behavior to all the citizens of the state of Ohio generally, and to the said Joseph Smith, Jun., in particular. (Signed) "M. Birchard, P. J." 2. See vol. I., pp. 483-488. The papers alluded to include a second petition to the President of the United States; a letter from A. S. Gilbert _et al_. accompanying same; one from W. W. Phelps _et al._ to Governor Dunklin, informing him of the petition to the President; and one from W. W. Phelps to Senator Thomas H. Benton, informing him of the petition to the President, etc. 3. Doctrine and covenants, sec. 104. {61} Chapter V. Zion's Camp--Its Journey From Kirtland to Missouri. [Sidenote: Aid for the Redemption of Zion.] About the last of April I received, by letters from friends in the East, and of brethren in Kirtland, the sum of two hundred and fifty-one dollars and sixty cents, towards the deliverance of Zion. [Sidenote: Gathering of Zion's Camp at New Portage.] _May 1_.--More than twenty of the brethren left Kirtland for Missouri, according to previous appointment, accompanied by four baggage wagons. They traveled to New Portage, and there tarried with the church until the remainder of the Kirtland company, who were not in readiness to start with them, arrived. The following letter from Elder Phelps to us, clearly shows the necessity there was of the Saints in Missouri receiving assistance: Liberty, May 1, 1834. Dear Brethren--There are great moves in the west. Last week an alarm was spread in Jackson county, the seat of iniquity and bloodshed, that the "Mormons" were crossing the Missouri, to take possession of their lands, and nearly all the county turned out, "prepared for war;" on Saturday and on Sunday took the field, near old McGee's, above Blue; but no "Mormons" came; neither did Arthur [1] go over to {62} see about his "spilt whisky," so that the scene closed by burning our houses, or many of them. Our people had about one hundred and seventy buildings in Jackson, and a bonfire of nearly all of them at once made a light large enough to glare on their dark deed and cup of iniquity running over at midnight. The crisis has come; all who will not take up arms with the mob and prepare to fight the "Mormons," have to leave Jackson county. I understand some have left the county, because they refused to fight an innocent people. It is said the mob will hold a "general muster" this week, for the purpose of learning who is who. We have reason to believe that they begin to slip over the Missouri, and commit small depredations upon our brethren settled near the river. It is said to be enough to shock the stoutest heart to witness the drinking, swearing and ravings of most of the mob; nothing but the power of God can stop them in their latter-day crusade against the Church of Christ. Our brethren are very industrious in putting in spring crops; and they are generally in good health, and the faithful are in strong hope of a glorious hereafter. I remain yours, etc., W. W. Phelps. _May 3_.--Kirtland. _Minutes of a Conference of the Elders of the Church of Christ, which Church was organized in the township of Fayette, Seneca county, New York, on the 6th of April, A.D. 1830_ [2] President Joseph Smith, Jun., was chosen moderator, and Frederick G. Williams and Oliver Cowdery were appointed clerks. After prayer, the conference proceeded to discuss the subject of {63} names and appellations, when a motion was made by Sidney Rigdon, and seconded by Newel K. Whitney, that this Church be known hereafter by the name of "The Church of the Latter-day Saints." Remarks were made by the members, after which the motion passed by unanimous vote. "Resolved, that this conference recommend to the conferences and churches abroad, that in making out and transmitting minutes of their proceedings, such minutes and proceedings be made out under the above title. "Resolved, that these minutes be signed by the moderator and clerks, and published in the _Evening and Morning Star_." Joseph Smith, Jun., Moderator. Frederick G. Williams, Oliver Cowdery, Clerks. [Sidenote: Departure of the Prophet from Kirtland for Missouri.] _May 5_.--Having gathered and prepared clothing and other necessaries to carry to our brethren and sisters, who had been robbed and plundered of nearly all their effects; and having provided for ourselves horses, and wagons, and firearms, and all sorts of munitions of war of the most portable kind for self-defense--as our enemies are thick on every hand--I started with the remainder of the company from Kirtland for Missouri. This day we went as far as the town of Streetsborough, twenty-seven miles from Kirtland. We stayed in Mr. Ford's barn, where Uncle John Smith and Brigham Young had been preaching three months before. This day Brothers Brigham and Joseph Young went to Israel Barlow's, about three-quarters of a mile, and tarried over night. Brother Barlow returned with them in the morning and joined the camp. Brother Brigham Young {64} had taken the families of Solomon Angel and Lorenzo Booth into his house, that they might accompany us to Missouri. On the 6th we arrived at New Portage, about fifty miles distance from Kirtland, and joined our brethren who had gone before. My company from Kirtland consisted of about one hundred men, mostly young men, and nearly all Elders, Priests, Teachers or Deacons. As our wagons were nearly filled with baggage, we had mostly to travel on foot. On the 7th we made preparations for traveling, gathered all the moneys of every individual of the company, and appointed Frederick G, Williams paymaster to disburse the funds thus collected; and Zerubbabel Snow was chosen commissary general. The whole company now consisted of more than one hundred and thirty men, accompanied by twenty baggage wagons. We left but few men in Kirtland, viz.: Elders Sidney Rigdon, Oliver Cowdery, a few working on the Temple, and the aged. [Sidenote: Organization of Zion's Camp.] Through the remainder of this day I continued to organize the company, appoint such other officers as were required, and gave such instructions as were necessary for the discipline, order, comfort and safety of all concerned. I also divided the whole band into companies of twelve, leaving each company to elect its own captain, who assigned each man in his respective company his post and duty, generally in the following order: Two cooks, two firemen; two tent men, two watermen, one runner, two wagoners and horsemen, and one commissary. We purchased flour and meal, baked our own bread, and cooked our own food, generally, which was good, though sometimes scanty; and sometimes we had johnny-cake, or corn-dodger, instead of flour bread. Every night before retiring to rest, at the sound of the trumpet, we bowed before the Lord in the several tents, and presented our {65} thank-offerings with prayer and supplication; and at the sound of the morning trumpet, about four o'clock, every man was again on his knees before the Lord, imploring His blessing for the day. [Sidenote: The March of Zion's Camp.] On the 8th we recommenced our march towards Zion, and pitched our tents for the night in a beautiful grove at Chippeway, twelve miles from New Portage. On the morning of the 9th we completed our organization by companies and proceeded onward, and encamped near Wooster; and on Saturday the 10th, passing through Mansfield, encamped for the Sabbath in Richfield township. About one hour after we had encamped, Elders Lyman E. Johnson, Willard Snow and a number of others joined the camp from the north part of Vermont. _Sunday 11_.--Elder Sylvester Smith preached, and the company received the Sacrament of bread and wine. Here we were increased in number by eight brethren, in company of Elder Elias Benner, from Richland and Stark counties, most of whom were Germans. [Sidenote: Incidents in Zion's Camp.] _Monday, May 11_.--We left Richfield, traveled about thirty-five miles, passed the Bucyrus, and encamped on the Sandusky plains, at a short distance from the place where the Indians roasted General Crawford, and near the Indian settlements. On the 13th we passed through a long range of beech woods, where the roads were very bad. In many instances we had to fasten ropes to the wagons to haul them out of the sloughs and mud holes. Brother Parley P. Pratt broke his harness; the brethren fastened their ropes to his wagon, and drew it about three miles to the place of encampment on the Scioto river, while he rode singing and whistling. _Wednesday, May 14_.--We passed on to Belle Fontaine, where we discovered refractory feelings in Sylvester Smith, who expressed great dissatisfaction because we {66} were short of bread, although we had used all diligence to procure a supply, and Captain Brigham Young had previously sent two men ahead to provide supplies for his company. _Thursday, May 15_.--We forded Mad river, and passing through a beautiful country, encamped a little west of Springfield. This night Moses Martin fell asleep on sentry duty, and I went and took his sword, and left him asleep. _Friday, May 16_.--About nine o'clock, while I was riding in a wagon with Brother Hyrum, Ezra Thayer and George A. Smith, we came into a piece of thick woods of recent growth, where I told them that I felt much depressed in spirit and lonesome, and that there had been a great deal of bloodshed in that place, remarking that whenever a man of God is in a place where many have been killed, he will feel lonesome and unpleasant, and his spirits will sink. In about forty rods from where I made this observation we came through the woods, and saw a large farm, and there near the road on our left, was a mound sixty feet high, containing human bones. This mound was covered with apple trees, and surrounded with oat fields, the ground being level for some distance around. At dinner time some of the brethren expressed considerable fear on account of milk sickness, with which the people were troubled along our route. Many were afraid to use milk or butter, and appealed to me to know if it was not dangerous. I told them to use all they could get, unless they were told it was "sick." Some expressed fears that it might be sold to us by our enemies for the purpose of doing us injury. I told them not to fear; that if they would follow my counsel, and use all they could get from friend or enemy, it should do them good, and none be sick in consequence of it; and although we passed through neighborhoods where many of the people and {67} cattle were infected with the sickness, yet my words were fulfilled. While passing through Dayton, Ohio, great curiosity was manifested, various reports of our numbers and designs having gone before us. Some of the inhabitants inquired of the company where they were from, when Captain Young replied: "From every place but this, and we will soon be from this." "Where are you going?" "To the West." [3] [Sidenote: Delegation from Dayton.] Some ten or a dozen gentlemen came over from Dayton to ascertain our numbers, which they reported to be at least six hundred. These gentlemen also inquired of almost every man in the camp where he was from and where he was going, and what was his business. They returned to Dayton and reported that every man in the company was a gentleman and gave a respectful answer to every question asked, but they could not ascertain where we were going, or what was our business. This evening a courtmartial was held in the camp for the trial of Moses Martin for falling asleep while on picket duty. Brother Martin pleaded his own case, {68} saying that he was overcome with fatigue, and so overpowered that he could not keep awake, etc. I decided that he should be acquitted with a warning never to go to sleep again on watch, which was sanctioned by the court, and I took occasion from this circumstance to give the brethren much useful instruction. [Sidenote: The Camp Enters Indiana.] We forded the Miami river with our baggage wagons, most of the men wading through the water. On the 17th of May we crossed the state line of Ohio, and encamped for the Sabbath just within the limits of Indiana, having traveled about forty miles that day. Our feet were very sore and blistered, our stockings wet with blood, the weather being very warm. At night a spy attempted to get into our camp, but was prevented by our guard. We had our sentinels posted every night, on account of spies who were continually striving to harass us, steal our horses, etc. [Sidenote: Difficulties Within the Camp.] This evening there was a difficulty between some of the brethren and Sylvester Smith, on occasion of which I was called to decide in the matter. Finding a rebellious spirit in Sylvester Smith, and to some extent in others, I told them they would meet with misfortunes, difficulties and hindrances, and said, "and you will know it before you leave this place," exhorting them to humble themselves before the Lord and become united, that they might not be scourged. A very singular occurrence took place that night and the next day, concerning our teams. On Sunday morning, when we arose, we found almost every horse in the camp so badly foundered that we could scarcely lead them a few rods to the water. The brethren then deeply realized the effects of discord. When I learned the fact, I exclaimed to the brethren, that for a witness that God overruled and had His eye upon them, all those who would humble themselves before the Lord should know that the hand of God was in this misfortune, and their horses should be restored to health immediately; and by twelve o'clock the {69} same day the horses were as nimble as ever, with the exception of one of Sylvester Smith's, which soon afterwards died. _Sunday, May 18_.--We had preaching as usual, and the administration of the Sacrament. About this time the Saints in Clay county, Missouri, established an armory, where they commenced manufacturing swords, dirks, pistols, stocking rifles, and repairing arms in general for their own defense against mob violence; many arms were purchased; for the leading men in Clay county rendered every facility in their power, in order, as they said, "to help the 'Mormons' settle their own difficulties, and pay the Jackson mob in their own way." _Monday, May, 19_.--We traveled thirty-one miles and encamped in Franklin township, Henry county, in the beech woods. _Tuesday, May 20_.--We encamped near Greenfield, having traveled about twenty-five miles, some part of the way being so bad I walked over the tops of my boots in mud, helping to pull through the wagons with ropes. [Sidenote: Spies from the West in the Camp.] While we were eating dinner three gentlemen came riding up on very fine looking horses and commenced their inquiries of various ones concerning our traveling in so large a body, asking where we were from, and where we were going. The reply was as usual--some from the state of Maine; another would say, "I am from York state;" some from Massachusetts; some from Ohio; and some replied, "we are from the East, and as soon as we have done eating dinner we shall be going to the West again." They then addressed themselves to Dr. Frederick G. Williams to see if they could find out who the leader of the camp was. The doctor replied, "We have no one in particular." They asked if we had not a general to take the lead of the company. The reply was, "No one in particular." "But," said they, "is there not some one among you {70} whom you call your captain, or leader, or who is superior to the rest?" He answered, "Sometimes one and sometimes another takes charge of the company, so as not to throw the burden upon any one in particular." These spies, who had come from the west, passed us several times that same day and the next. [Sidenote: Indianapolis Incident.] Although threatened by our enemies that we should not pass through Indianapolis, we passed through that city on the 21st unmolested. All the inhabitants were quiet. At night we encamped a few miles west of Indianapolis. There had previously been so many reports that we should never be permitted to pass through this place, and that the governor would have us dispersed, that some of the brethren were afraid that we might have difficulty there. But I had told them, in the name of the Lord, we should not be disturbed and that we would pass through Indianapolis without the people knowing it. When near the place many got into the wagons, and, separating some little distance, passed through the city, while others walked down different streets, leaving the inhabitants wondering "when that big company would come along." Since the 18th we had followed the national road where it was passable, but frequently we had to take by-roads which were miry and led through thick woods. _Thursday, May 22_.--We encamped on a small stream of water in a grove near Belleville. _Friday, May 23_.--We encamped about four miles from Greencastle, after a hard drive. _Saturday, May, 24_.--We crossed the Wabash river at Clinton in ferry boats, in quick time, and pushed on to the state line, where we arrived late in the evening, and encamped in an oak opening in Edgar county, Illinois. [Sidenote: A Jackson County Spy in Camp.] _Sunday, May 25_.--We had no meeting, but attended to washing, baking, and preparing to resume our spy journey. A man in disguise, having on an old sealskin cap, came into our camp. He swore {71} we were going up to Jackson county, and that we would never get over the Mississippi river alive. It was evident he was a spy, and I recollected having seen him in Jackson county, Missouri. [Sidenote: Precept _vs._ Example--a Lesson.] _Monday, May 26_.--A very hot day. We traveled through Paris and across a sixteen mile prairie; at noon we stopped to bait at a slough, about six miles from the timber, having no water to drink but such as was filled with living animals commonly called wigglers, and as we did not like to swallow them we strained the water before using it. This was the first prairie of any extent that we had come to on our journey, and was a great curiosity to many of the brethren. It was so very level that the deer miles off appeared but a short distance away; some of the brethren started out in pursuit before they were apprised of their mistake as to the distance. We continued our march, pulling our wagons through a small creek with ropes, and came to the house of Mr. Wayne, the only settler in the vicinity, where we found a well of water, which was one of the greatest comforts we could have received, as we were almost famished, and it was a long time before we could, or dared to satisfy our thirst. We crossed the Embarras river and encamped on a small branch of the same about one mile west. In pitching my tent we found three massasaugas or prairie rattlesnakes, which the brethren were about to kill, but I said, "Let them alone--don't hurt them! How will the serpent ever lose his venom, while the servants of God possess the same disposition, and continue to make war upon it? Men must become harmless, before the brute creation; and when men lose their vicious dispositions and cease to destroy the animal race, the lion and the lamb can dwell together, and the sucking child can play with the serpent in safety." The brethren took the serpents carefully on sticks and carried them across the creek. I exhorted the brethren not to kill a serpent, bird, or an animal of any kind during our journey unless it {72} became necessary in order to preserve ourselves from hunger. I had frequently spoken on this subject, when on a certain occasion I came up to the brethren who were watching a squirrel on a tree, and to prove them and to know if they would heed my counsel, I took one of their guns, shot the squirrel and passed on, leaving the squirrel on the ground. Brother Orson Hyde, who was just behind, picked up the squirrel, and said, "We will cook this, that nothing may be lost." I perceived that the brethren understood what I did it for, and in their practice gave more heed to my precept than to my example, which was right. This evening Brother Parley P. Pratt and Amasa Lyman returned from the Eugene branch, Indiana (where I had sent them), with a company of about a dozen men. [Sidenote: A Call to Arms.] The reports of mobs which were continually saluting our ears caused the brethren to be constantly alive to the subject, and about eleven o'clock this evening our picket guards reported that they saw the fires of the mob on the southeast of us. I instantly arose and discovered the mistake; but wishing the brethren to enjoy the scene as well as myself, immediately discharged my gun, which was a signal to call all men to arms. When the companies were all paraded and ready for battle, I pointed them to the reflection of the rising moon resting on points of timber in the east, which gave the appearance of the reflection of the light of a number of camp fires. The scenery was most delightful, and was well worth the trouble of any man rising from his couch to witness, who had never seen the like on the broad prairie before. This circumstance proved that nearly every man in the camp was ready for battle, except Dean Gould, who was not baptized, and Captain Jazeniah B. Smith, who was suddenly taken with the colic, and did not leave his tent. The whole incident was very amusing. {73} [Sidenote: Angels Attend the Camp.] _Tuesday, May 27_.--Notwithstanding our enemies were continually breathing threats of violence, we did not fear, neither did we hesitate to prosecute our journey, for God was with us, and His angels went before us, and the faith of our little band was unwavering. We know that angels were our companions, for we saw them. [4] We arrived at the Okaw branch of the Kaskaskia, where we found log canoes, which we lashed together, and ferried our baggage across the stream. We then swam our horses and wagons, and when arrived at the opposite shore, the brethren fastened ropes to the wagon tongues and helped the teams out of the water and up the steep, miry banks. Some of the brethren felled a tall tree across the river, on which they passed over, and carried some of their baggage on their backs. While we were passing over, George A. Smith discovered a spring that with a little digging furnished us with an abundant supply of excellent water, which afterwards received the name of "the Mormon Spring." This afternoon, Elder Solomon Humphreys, an aged brother of the camp, {74} having become exceedingly weary, lay down on the prairie to rest himself and fell asleep. When he awoke he saw, coiled up within one foot of his head, a rattlesnake lying between him and his hat, which he had in his hand when he fell asleep. The brethren gathered around him, saying, "It is a rattlesnake, let us kill it;" but Brother Humphreys said, "No, I'll protect him; you shan't hurt him, for he and I had a good nap together." _Wednesday, May 28_.--We passed on as usual, except suffering much from want of water and provisions; and arrived at Decatur township. We encamped on a small stream of water, and here one of Brother Tanner's horses died. [Sidenote: Camp Diversions.] _Thursday, May 29_.--Having to buy a horse we were detained until near noon. There was some murmuring among the brethren, many wishing to go on and not tarry with the rest of the company for the day, and some were already started. I sent for them to return and collected the whole company together, and instructed them not to scatter. I told them if they went ahead of the camp in a scattered condition they would become weary, lie down on the ground when their blood was heated, and they would be liable to take diseases, such as fever and ague, which are prevalent in this climate. They would also be in danger of being killed by an enemy, and none of us be the wiser for it. I then proposed for a diversion that we divide the camp into three parts and have a sham battle, which was agreed to. Brother Roger Orton led one division, Frederick G. Williams another division, while I remained in the camp with the third division. They retired to the woods with their divisions, and soon attacked the camp, which we defended by various maneuvers for some time. Many of our captains showed considerable tact and more acquaintance with military matters than I had expected. Everything passed off with good feelings, although {75} Captain Heber C. Kimball, in receiving a charge, grasped Captain Lewis Zobriski's sword, and in endeavoring to take it from him, had the skin cut from the palm of his hand. After the sham battle was over, I called the camp together and cautioned the men to be careful in the future and control their spirits in such circumstances so as never to injure each other. We traveled across the prairie and encamped in a strip of timber. When we stopped to dine, I wrote a letter to the brethren in Missouri, dated "Camp of Israel," requesting some of them to meet us as soon as possible and give me information of the state of things in Upper Missouri, and sent the letter to Springfield post office by Dr. Frederick G. Williams. At this place I discovered that a part of my company had been served with sour bread, while I had received good, sweet bread from the same cook. I reproved Brother Zebedee Coltrin for this partiality, for I wanted my brethren to fare as well as I did. [Sidenote: Proposition to Divide Jackson County between Saints and the Mob.] The same day (May 29th) the brethren in Clay county wrote the following letter to his Excellency Daniel Dunklin: Liberty, Missouri, May 29, 1834. Sir--Your communication to us of May 2nd, containing or enclosing an order on Colonel S. D. Lucas for the arms which were forcibly taken from us last November, was received on the 15th instant, and the order forwarded to Colonel Lucas at Independence, on the 17th, giving him the privilege of returning our arms at one of the several ferries in this county. His reply to the order was, that he would write what he would do by the next mail, May 22nd. But as he has removed to Lexington without writing, we are at a loss to knew whether he means to delay returning them for a season, or entirely to refuse to restore them. At any rate, the excitement, or rather spite, of the mob, runs so high against our people, that we think best to request your Excellency to have said arms returned through the agency of Colonel Allen or Captain Atchison. Report says the arms will not be returned, and much exertion is making by the mob to prevent our return to our possessions in Jackson county. We also understand that the mob is employing {76} certain influential gentlemen to write to your Excellency, to persuade us to compromise our matters in difference with the Jackson mob, and probably _divide Jackson county_. We ask for our rights and no more. Respectfully, your Excellency's servants, (Signed) W. W. Phelps, Algernon S. Gilbert, John Corrill, Edward Partridge. [Sidenote: Passage of Camp through Springfield, Illinois.] _Friday, May 30_.--Frederick G. Williams and Almon W. Babbitt [5] went ahead of the camp into Springfield in disguise, to learn the feeling of the people and procure some powder. We passed through Springfield; our appearance excited considerable curiosity, and a great many questions were asked. The spies who had followed us so long pursued us very closely, changing their dress and horses several times a day. Brother Eleazer Miller with others joined the company with three horses about noon, a little east of Rochester. This reinforcement was very seasonable, as many of our horses were afflicted as they very frequently are in changing country, climate and food. Many of the horses after eating the dry corn and prairie grass would be seized with colic and bloat very badly. Brother Ezra Thayre administered medicine mixed in a quart stone bottle, prepared as follows: A threepenny paper of tobacco, half an ounce of copperas and two table-spoons full of cayenne pepper, and the bottle filled with water when he could not procure whisky. One-half of a bottle constituted a dose, and would almost invariable cure a sick horse in a few minutes, and is worthy of remembrance. Brother Thayre called his medicine "18 by 24." We encamped about three miles from Springfield on Spring Creek. Frederick G. Williams and Almon W. {77} Babbitt returned to the camp with two kegs of powder, and reported that the people were somewhat excited, more however from a curiosity to know where we were going than from a desire to hinder us. A brother came to see us with the news that my brother Hyrum had passed on west the day before with a company, about fifty miles north of us, saying, "he has a fine company, and they all look mighty pert." I asked him to accompany us to Missouri, but he replied, "I cannot." He went and stayed at a tavern over night with the spies, who said they followed us three hundred miles on purpose to take some advantage of us. [Sidenote: Arrival at Jacksonville, Illinois.] _Saturday, May 31_.--In the morning this brother came to me and said: "I would be mighty glad to go with you, but my business is such I cannot. Will a hundred dollars do you any good?" I replied, "Yes, it will, for we are short of money." He immediately remounted his horse and rode to Springfield, and within an hour after the camp had started he returned and said to me: "I am mighty sorry I cannot go with you. Here is a hundred dollars, and if I had had a few days' notice I could have got more." At noon we halted for dinner. A man, apparently drunk, came to the camp and said he had a large farm and forty cows a little way ahead, and if we would go there, he would give us all we wanted to eat and drink, feed our horses, etc. But I soon discovered that he was more sober than drunk, and that he was probably a spy. Near night we arrived at a small stream of water about one mile from Jacksonville, where we found a pawpaw bush in the road, which had been dropped by Dr. Frederick G. Williams as a signal for us to camp. I had sent Dr. Williams forward in the morning on horseback to select a camp ground and watch the movements of our enemies. We pitched our tents in the place he had selected. Agreeable to my instructions, about sunset Brother Roger Orton proclaimed aloud that there would be {78} preaching under the trees within the camp at half-past ten o'clock on the morrow. There was only one stranger in the camp to hear the appointment. Dr. Williams had gone on to Jacksonville with his pill bags to spend the night. [Sidenote: A Puzzling Religious Service.] _Sunday, June 1_.--We had preaching, and many of the inhabitants of the town came to hear. Elder John Carter, who had formerly been a Baptist preacher, spoke in the morning, and was followed by four other Elders in the course of the day, all of whom had formerly been preachers for different denominations. When the inhabitants heard these Elders they appeared much interested, and were very desirous to know who we were, and we told them one had been a Baptist preacher, and one a Campbellite; one a Reformed Methodist, and another a Restorationer. During the day many questions were asked, but none could learn our names, professions, business, or destination; and, although they suspected we were "Mormons," they were very civil. [6] {79} Our enemies had threatened that we should not cross the Illinois river, but on Monday the 2nd we were ferried over without any difficulty. The ferryman counted, and declared there were five hundred of us, yet our true number was only about one hundred and fifty. Our company had been increased since our departure from Kirtland by volunteers from different branches of the Church through which we had passed. We encamped on the bank of the river until Tuesday the 3rd. [Sidenote: The Finding of Zelph.] During our travels we visited several of the mounds which had been thrown up by the ancient inhabitants of this country--Nephites, Lamanites, etc., and this morning I went up on a high mound, near the river, accompanied by the brethren. From this mound we could overlook the tops of the trees and view the prairie on each side of the river as far as our vision could extend, and the scenery was truly delightful. On the top of the mound were stones which presented the appearance of three altars having been erected one above the other, according to the ancient order; and the remains of bones were strewn over the surface of the ground. The brethren procured a shovel and a hoe, and removing the earth to the depth of about one foot, discovered the skeleton of a man, almost entire, and between his ribs the stone point of a Lamanitish arrow, which evidently produced his death. Elder Burr Riggs retained the arrow. The contemplation of the scenery around us produced peculiar sensations in our bosoms; and subsequently the visions of the past being opened to my understanding by the Spirit of the Almighty, I discovered that the person whose skeleton was before us was a white Lamanite, a large, thick-set man, and a man of God. His name was Zelph. He was a warrior and chieftain under the great prophet Onandagus, who was known from the eastern sea {80} to the Rocky mountains. The curse was taken from Zelph, or, at least, in part--one of his thigh bones was broken by a stone flung from a sling, while in battle, years before his death. He was killed in battle by the arrow found among his ribs, during the last great struggle of the Lamanites and Nephites. [7] [Sidenote: A Prophecy.] While we were refreshing ourselves and teams about the middle of the day [June 3rd], I got up on a wagon wheel, called the people together, and said that I would deliver a prophecy. After giving the brethren much good advice, exhorting them to faithfulness and humility, I said the Lord had revealed to me that a scourge would come upon the camp in consequence of the fractious and unruly spirits that appeared among them, and they should die like sheep with the rot; still, if they would repent and humble themselves before the Lord, the scourge, in a great measure, might be turned away; but, as the Lord lives, the members of this camp will suffer for giving way to their unruly temper. [8] [Sidenote: Proposition of Colonel Ross.] When we arrived at Atlas, I had a conversation with Colonel Ross, a wealthy gentleman of the neighborhood who gave us a flattering account of the country, and wished to employ one hundred men, for which he proposed to make ready payment. He wanted brickmakers, builders, etc. Here our commissary purchased twenty-five gallons of honey at twenty-five cents per gallon, and a dozen {81} Missouri cured hams, which proved to have been a little injured on the outside. There not being enough to supply one for every company, my company agreed to do without. Our supper consisted of mush and honey, as we had been unable to procure flour on account of the scarcity of mills. After the fatigues of the day it hardly satisfied hunger; but when we had finished, some six of the hams were brought to our tent door and thrown down in anger, the remark being, "We don't eat stinking meat." I called on Brother Zebedee Coltrin, our cook, and told him to be quick and fry some ham, as I had not had my hunger fairly allayed for forty-eight hours. He immediately commenced cooking the ham, and for once my company feasted to their full satisfaction. [Sidenote: Report of Luke S. Johnson.] We had just retired to rest when the picket guard announced Luke S. Johnson. He came into our camp and made his report. He had visited a number of influential men, among the rest a Baptist minister, who expressed great anxiety that our company should be stopped, and went to a magistrate to inquire if there was not some law or pretext for stopping us. He, the priest, said to the magistrate, "That company march and have guns like an army. They pitch their tents by the side of the road; they set out guards, and let nobody pass into their camp in the night; and they are Mormons, and I believe they are going to kill the people up in Jackson county, Missouri, and retake their lands." The magistrate replied, "If you were traveling, and did not wish to put up at public houses, or there were none in the country, would you not camp by the road side in a tent? And if you were afraid that your horses and property would be stolen in a strange country, would you not watch and keep guards?" "Why, yes," said the priest; "but they are Mormons!" "Well, I can't hear but they mind their own business, and if you and this stranger [meaning Luke S. Johnson] will mind your own business, everything will be right." This {82} Baptist priest treated Brother Luke S. Johnson with great politeness. He gave him his dinner, his wife washed his stockings; he gave him letters of introduction to men in Jackson county, and delivered to his charge some letters which he had received from Jackson county, which Brother Luke brought into the camp. He also stated that he had seen a man that morning who informed him that four hundred men were in readiness on the Missouri side, with ten hours' notice, to use up all the camp, and he was on his way to give them the notice. [Sidenote: A False Alarm.] A little before midnight we heard several guns fired to the west of us, which appeared to be answered by one directly east. There was no settlement west of us nearer than the state of Missouri. This appearing so much like a signal, in addition to the many threats of our being attacked on crossing the Mississippi, I considered sufficient cause of alarm to put out a double picket guard and put the camp in a state of defense, so that every man might be ready at a moment's notice. It however proved to be a false alarm. [9] Continuing our journey on the 4th, we encamped on the banks of the Mississippi river. At this place we were somewhat afflicted, and our enemies strongly threatened that we should not cross over into Missouri. The river being a mile and a half wide, and having but one ferry boat, it took two days for us to pass over. [10] While some were ferrying, others were engaged in hunting, fishing, {83} etc. As we arrived, we encamped on the bank, within the limits of Missouri. While at this place, Sylvester Smith rebelled against the order of the company, and gave vent to his feelings against myself in particular. This was the first outbreak of importance which had occurred to mar our peace since we commenced our journey. [11] Footnotes 1. The circumstance here alluded to is that a Mr. Arthur, a respectable and wealthy planter of Clay county, sent one of his black servants into Jackson county with a large wagon load of whisky, flour and bacon. After the servant had crossed the river, a stranger came out of the woods and began to burst open the barrels and destroy the flour, threatening the life of the negro if he should ever come into that county again. Mr. Arthur, it is needless to say, was not a member of the Church of Latter-day Saints, nor a member of any other religious society. Whether he was taken for a "Mormon" or not does not appear. (See _Evening and Morning Star_, vol. 2, p. 319.) 2. The minutes of this conference are to be found in the _Evening and Morning Star_, vol. 2, p. 352. It will be observed from the heading that the Elders assembled in the conference are called _the Elders of the Church of Christ_. This is pointed out in order that it may be seen that while the conference adopted the title "The Church of the Latter-day Saints," and the Church was for some years called by that name, it was not the intention to regard the Church as any other than the Church of Christ. In an editorial upon this subject in the May number of the _Star_ [minutes of the conference, however, designating the above name of the Church were not published until the July number of the _Star_ was issued] the following occurs as a comment upon the action of this conference: "It is now more than four years since this Church was organized in these last days, and though the conferences have always shown by their minutes that they took no other name than the name of Christ, the Church has, particularly abroad, been called 'Mormonite.' As the members of this Church profess a belief in the truth of the Book of Mormon, the world, either out of contempt and ridicule, or to distinguish us from others, have been very lavish in bestowing the title of 'Mormonite.' Others may call themselves by their own, or by other names, and have the privilege of wearing them without our changing them or attempting so to do; but _we_ do not accept the above title [Mormonite], nor shall we wear it as _our_ name, though it may be lavished upon us double to what it has heretofore been. And when the bitterness of feeling now cherished in the bosoms of those who profess to be the followers of Christ, against the Church of the Latter-day Saints, shall cease to exist, and when fabrications and desipient reports concerning this society are no longer considered a virtue, it will take its rank, at least with others, and these stigmas will forever sleep with their inventors." (_Evening and Morning Star_, vol. 2, p. 317.) 3. The late President Wilford Woodruff, who was a member of Zion's camp, speaking at the celebration of the thirty-third anniversary (July 24, 1880,) of the entrance of the Pioneers into Salt Lake valley, speaking of Zion's camp, said: "We were followed by spies hundreds of miles to find out the object of our mission. We had some boys in the camp. George A. Smith was among the youngest. When they could get him alone they would question him, thinking that he looked green enough for them to get what they wanted out of him. The following questions were frequently put and answered: "'My boy, where are you from?' "'From the East.' "'Where are you going?' "'To the West.' "'What for?' "'To see where we can get land cheapest and best.' "'Who leads the camp?' "'Sometimes one, sometimes another.' "'What name?' "'Captain Wallace, Major Bruce, Orson Hyde, James Allred,' etc. "This was about the information the spies obtained from any of the camp that were questioned." ("The Utah Pioneers," p. 18) 4. On this point Elder Parley P. Pratt, in his Autobiography, relates a most interesting incident. Elder Pratt was chiefly engaged as a recruiting officer along the line of the camp's march, and would fall in with the camp from time to time, with additional men, arms, stores, money, etc., as opportunity afforded. And now his story: "On one occasion, I had traveled all night to overtake the camp with some men and means, and having breakfasted with them and changed horses, I again started ahead on express to visit other branches and do business, to again overtake them. At noon I had turned my horse loose from the carriage to feed on the grass in the midst of a broad level plain. No habitation was near; stillness and repose reigned around me; I sank down overpowered in a deep sleep, and might have lain in a state of oblivion till the shades of night had gathered around me, so completely was I exhausted for want of sleep and rest; but I had only slept a few moments till the horse had grazed sufficiently, when a voice, more loud and shrill than I had ever before heard, fell on my ear and thrilled through every part of my system; it said: 'Parley, it is time to be up and on your journey.' In the twinkling of an eye I was perfectly aroused; I sprang to my feet so suddenly that I could not recollect where I was or what was before me to perform. I related the circumstance afterwards to Brother Joseph Smith, and he bore testimony that it was the angel of the Lord who went before the camp who found me overpowered with sleep, and thus awoke me." (Autobiography of Parley P. Pratt, pp. 122, 123.) 5. Almon W. Babbitt was born October 1, 1813, in Berkshire county, Mass. He was the son of Ira and Nancy Babbitt. 6. In addition to confirming the above narrative of the services on June 1, Elder Heber C. Kimball, in his journal, adds some very interesting details, as follows: "On Sunday, June 1, we preached all day, and many of the inhabitants of the town came out to hear. Brother John Carter preached in the morning. By this time the inhabitants began to flock down in companies to hear preaching, as they understood we were professors of religion and had had a meeting in the morning. Brother Joseph then proposed that some of the brethren should set forth different portions of the Gospel in their discourses, as held by the religious world. He called upon Brother Joseph Young to preach upon the principle of free salvation. He then called upon Brigham Young to speak, who set forth baptism as essential to salvation. He was followed by Brother Orson Hyde, who proved by the scriptures that baptism was for the remission of sins. He next called upon Brother Lyman E. Johnson, who spoke at some length upon the necessity of men being upright in their walk, and keeping the Sabbath day holy. He then called upon Brother Orson Pratt, who delivered an excellent discourse on the principle of the final restoration of all things. The services of the day were concluded by a powerful exhortation from Eleazer Miller. * * * After the day's services were over at this place, many strangers were in our camp making remarks upon the preaching which they had heard. They said Brother Joseph Young, by his preaching, they should judge was a Methodist. They thought Brother Brigham Young was a close communion Baptist. Brother Orson Hyde they supposed was a Campbellite or Reformed Baptist. Brother Lyman H. Johnson they supposed was a Presbyterian, and Brother Orson Pratt a Restorationer. They inquired if we all belonged to one denomination. The answer was, we _were_ some of us Baptists, some Methodists, some Presbyterians, some Campbellites, and some Restorationers." (_Times and Seasons_., vol. 6, pp. 772-3.) 7. According to Elder Kimball's journal, the facts concerning the person whose bones had been found in the mound were not revealed to the Prophet Joseph until the camp had departed from the mound. He says: "While on our way we felt anxious to know who the person was who had been killed by the arrow. It was made known to Joseph that he had been an officer who fell in battle in the last destruction among the Lamanites, and his name was Zelph. This caused us to rejoice much, to think that God was so mindful of us as to show these things to His servant. Brother Joseph had inquired of the Lord, and it was made known in a vision." (_Times and Seasons_. vol. 6, p.788.) 8. Elder Heber C. Kimball corroborates this prediction of the 3rd of June, closing his reference to it in his journal in these words: "Which [predicted calamity] afterwards actually did take place, to the sorrow of the brethren." (_Times and Seasons_, vol. 6, p. 788.) 9. Of this incident about the firing of the guns on the 3rd, Elder Kimball, in his journal, says: "There was a great excitement in the country through which we had passed, and also ahead of us; the mob threatened to stop us. Guns were fired in almost all directions through the night. Brother Joseph did not sleep much, if any, but was through the camp pretty much during the night." 10. This account, given under date of the 4th of June, really covers both the 4th and 5th, and the journey was made from Atlas to the Missouri side of the Mississippi during the two days, the 4th and 5th. While encamped on Snye island, the brethren manifested a disposition to scatter through the woods for hunting, "but I advised them to the contrary," said the prophet. He then continues: "Some of the brethren went on to the sand bar and got a quantity of turtles' eggs, as they supposed. I told them they were snakes' eggs, and they must not eat them; but some of them thought they knew more about it than I did, and still persisted they were turtles' eggs. I said they were snakes' eggs--eat snakes' eggs, will you? The man that eats them will be sorry for it; you will be sick. Notwithstanding all I said, several brethren ate them, and were sick all the day after it." 11. Of Sylvester Smith's rebellion against the order of the camp, Elder Kimball, in his journal, relates the following interesting circumstances: "When we had all got over [the Mississippi], we camped about one mile back from the little town of Louisiana, in a beautiful oak grove, which is immediately on the bank of the river. At this place there were some feelings of hostility manifested again by Sylvester Smith, in consequence of a dog growling at him while he was marching his company up to the camp, he being the last that came over the river. The next morning Brother Joseph told the camp that he would descend to the spirit that was manifested by some of the brethren, to let them see the folly of their wickedness. He rose up and commenced speaking by saying, 'If any man insults me, or abuses me, I will stand in my own defense at the expense of my life; and if a dog growls at me, I will let him know that I am his master.' At this moment Sylvester Smith, who had just returned from where he had turned out his horses to feed, came up, and hearing Brother Joseph make those remarks, said, 'If that dog bites me, I'll kill him.' Brother Joseph turned to Sylvester and said, 'If you kill that dog, I'll whip you,' and then went on to show the brethren how wicked and unchristianlike such conduct appeared before the eyes of truth and justice." {84} Chapter VI. Zion's Camp in Missouri--Letters of Governor Dunklin and Others. The Elders in Clay county wrote Governor Dunklin as follows: Liberty, June 5, 1834. Dear Sir--We think the time is just at hand when our society will be glad to avail themselves of the protection of a military guard, that they may return a Jackson county. We do not now know the precise day, but Mr. Reese gives his opinion, that there would be no impropriety in petitioning your Excellency for an order on the commanding officer, to be sent by return mail, that we might have it in our hands to present when our people get ready to start. If this should meet your approbation, and the order sent by return mail, we think it would be of great convenience to our society. We would also be obliged to your Excellency for information concerning the necessary expenses of ferriage, etc. Are our people bound to pay the ferriage on their return? As they have already sustained heavy losses, and many of them have lost their all, a mitigation of expenses on their return at this time, where they could legally be reduced, would afford great relief; not only ferriage across the Missouri river, but other items of expense that could lawfully be reduced. We remain, your Excellency's most obedient servants, A. S. Gilbert, W. W. Phelps, Edward Partridge. _Copy of a letter from Daniel Dunklin, Governor of the State of Missouri., to Colonel J. Thornton, dated--_ City of Jefferson, June 6, 1834. Dear Sir--I was pleased at the receipt of your letter, concurred in by Messrs. Reese, Atchison and Doniphan, on the subject of the Mormon difficulties. I should be gratified indeed if the parties could {85} compromise upon the terms you suggest, or, indeed, upon any other terms satisfactory to themselves. But I should travel out of the line of strict duty, as chief executive officer of the government, were I to take upon myself the task of effecting a compromise between the parties. Had I not supposed it possible, yes, probable, that I should, as executive of the state, have to act, I should, before now, have interfered individually in the way you suggest, or in some other way, in order if possible to effect a compromise. Uncommitted as I am to either party, I shall feel no embarrassment in doing my duty--though it may be done with the most extreme regret. My duty in the relation which I now stand to the parties, is plain and straightforward. By an official interposition I might embarrass my course, and urge a measure for the purpose of effecting a compromise, and [if] it should fail, and in the end, should I feel it my duty to act contrary to the advice I had given, it might be said, that I either advised wrong, or that I was partial to one side or the other, in giving advice that I would not as an officer follow. A more clear and indisputable right does not exist, than that of the Mormon people, who were expelled from their homes in Jackson county, to return and live on their lands; and if they cannot be persuaded, as a matter of policy, to give up that right, or to qualify it, my course, as the chief executive of the state, is a plain one. The constitution of the United States declares "that the citizens of each state shall be entitled to all privileges and immunities of citizens in the several states." Then we cannot interdict any people, who have a political franchise in the United States, from immigrating to this state, nor from choosing what part of the state they will settle in, provided they do not trespass on the property or rights of others. Our state constitution declares that the people's "right to bear arms, in defense of themselves and of the state, cannot be questioned." Then it is their constitutional right to arm themselves. Indeed, our military law makes it the duty of every man, not exempted by law, between the ages of eighteen and forty-five, to arm himself with a musket, rifle, or some firelock, with a certain quantity of ammunition, etc.; and again, our constitution says, "that all men have a natural and indefeasible right to worship Almighty God according to the dictates of their own consciences." I am fully persuaded that the eccentricity of the religious opinions and practices of the Mormons is at the bottom of the outrages committed against them. They have the right constitutionally guaranteed to them, and it is indefeasible, to worship Joe Smith as a man, an angel, or even as the only true and living God, and to call their habitation Zion, the Holy Land, or even heaven itself. Indeed, there is nothing so absurd or ridiculous that they have not a right to adopt as their religion, so that in its exercise they do not interfere with the rights of others. {86} It is not long since an impostor assumed the character of Jesus Christ and attempted to minister as such; but I never heard of any combination to deprive him of his rights. I consider it the duty of every good citizen of Jackson county and the adjoining counties to exert himself to effect a compromise of these difficulties; and were I assured that I would not have to act in my official capacity in the affair, I would visit the parties in person and exert myself to the utmost to settle it. My first advice would be to the Mormons, to sell out their lands in Jackson county, and to settle somewhere else, where they could live in peace, if they could get a fair price for them, and reasonable damages for injuries received. If this failed, I would try the citizens, and advise them to meet and rescind their illegal resolves of last summer, and agree to confirm to the laws in every particular, in respect to the Mormons. If both these failed, I would then advice the plan you have suggested, for each party to take separate territory, and confine their members within their respective limits with the exception of the public right of ingress and egress upon the highway. If all these failed, then the simple question of legal right would have to settle it. It is this last that I am afraid I shall have to conform my action to in the end, and hence the necessity of keeping myself in the best situation to do my duty impartially. Rumor says that both parties are preparing themselves with cannon. That would be illegal: it is not necessary to self-defense, as guaranteed by the constitution, and as there are no artillery companies organized in this state, nor field pieces provided by the public, any preparation of that kind will be considered as without right, and, in the present state of things, would be understood to be with criminal intent, I am told that the people of Jackson county expect assistance from the adjoining counties, to oppose the Mormons in taking or keeping possession of their lands. I should regret it extremely if any should be so imprudent as to do so; it would give a different aspect to the affair. The citizens of Jackson county have a right to arm themselves and parade for military duty in their own county independent of the commander-in-chief; but if citizens march there in arms from other counties without order from the commander-in-chief or some one authorized by him, it would produce a very different state of things. Indeed, the Mormons have no right to march to Jackson county in arms, unless by order or permission of the commander-in-chief; men must not "levy war" in taking possession of their rights, any more than others should in opposing them in taking possession. As you have manifested a deep interest in a peaceable compromise of this important affair, I presume you will not be unwilling to be placed in a situation in which, perhaps, you can be more serviceable to these {87} parties. I have therefore taken the liberty of appointing you an aid to the commander-in-chief, and I hope it will be agreeable to you to accept. In this situation you can give your propositions all the influence they would have were they to emanate from the executive, without committing yourself or the commander-in-chief, in the event of failure. I should be glad if you, or some of the other gentlemen who joined you in your communication, would keep in close correspondence with these parties, and by each mail write to me. The character of the state has been injured in consequence of this unfortunate affair; and I sincerely hope it may not be disgraced by it in the end; With high respect, your obedient servant, (Signed) Daniel Dunklin. [Sidenote: Arrival of the Camp at Salt River.] _June 6_.--We resumed our journey, [1] and on the evening of the 7th [2] encamped in a piece of woods, near a spring of water, at Salt River. Here was a branch of the Church. [Sidenote: Arrival of Hyrum Smith and Lyman Wight.] _Sunday, June 8_.--We had been preaching, and in the course of the day were joined by Brothers Hyrum Smith and Lyman Wight, with a company of volunteers which they had gathered in Michigan. [3] The whole company now consisted of two hundred and five men, and twenty-five baggage {88} wagons with two or three horses each. We remained at Salt River until the 12th, refreshing and reorganizing the camp, which reorganizing was done by electing Lyman Wight general of the camp. [4] I chose twenty men for my life guards, of whom my Brother Hyrum was chosen captain, and George A. Smith was my armor bearer. The remainder of the company was organized according to the pattern at New Portage. While at Salt River, General Wight marched the camp on the prairie, inspected our firelocks, ordered a discharge of the same at targets by platoons, drilled us half a day, and returned to camp. [Sidenote: Messengers Sent to Governor Dunklin.] About this time I dispatched Elders Orson Hyde and Parley P. Pratt to Jefferson City with a message to Governor Dunklin, to ascertain if he was ready to fulfill the proposition which he had previously made to the brethren to reinstate them on {89} their lands in Jackson county, and leave them there to defend themselves. [5] On June 9th Governor Dunklin wrote to W. W. Phelps and others: mailed at-- City of Jefferson, June 9, 1834. Herewith you have a second order for the delivery of your arms now in the possession of the militia of Jackson county. Colonel Lucas has resigned his command, he informs me. If Lieut.-Colonel Pitcher should be arrested before you receive this, you will please hold up the order until I am informed who may be appointed to the command of the regiment. Respectfully, (Signed) Daniel Dunklin. The foregoing letter enclosed the following order: City of Jefferson, June 4, 1834. _Thomas Pitcher, Lieut.-Colonel commandant of the Thirty-third Regiment_. Sir--On the 2nd day of last May I issued an order to Colonel Lucas to deliver the fifty-two guns and one pistol, which you received from the Mormons on the 4th day of November last, and reported to him on the 3rd day of the succeeding December--to W. W. Phelps, Edward Partridge, John Corrill, John Whitmer, and A. S. Gilbert, or their order. On the 24th ultimo, Colonel Lucas wrote and informed me that he had resigned his commission and left the county of Jackson. You, as commandant of said regiment, are therefore commanded to collect the said arms, if they are not already in your possession, and deliver them to the aforesaid gentlemen or their order. Respectfully, Daniel Dunklin, Commander-in-Chief. The day following Judge Ryland wrote the following: Richmond, June 10, 1834. _Mr. A. S. Gilbert_: Sir--Deeply impressed with a desire to do all in my power to settle or allay the disturbances between the Mormons and the citizens of Jackson county, I have concluded that it might have some tendency to effectuate this object by having the Mormons called together at Liberty next Monday, and there explain to them my notions and views of their present situation, and of the circumstances attendant. I therefore request you, sir, to use all your influence with your brethren, to {90} get them to meet me next Monday in Liberty. I much fear and dread the consequences that are yet to ensue, unless I should succeed in my wishes to restore peace. It is the duty of all good men to use all proper and laudable means to establish peace. I expect a deputation of some of the most respectable citizens of Jackson county will meet me on Monday next at Liberty. I call upon you, in the name of humanity, therefore, to leave no efforts untried to collect your brethren at Liberty as requested. Should my efforts to make peace fail of success, there can be no wrong, sir, in the attempt, and I shall enjoy the consolation of having done my duty as a man, as well as a Christian. I hope, sir, you will duly appreciate the motive which prompts me to address this letter to you, and will aid me with all your influence with your brethren in the prosecution of an object so much to be desired by all good men and citizens. Yours very respectfully, John F Ryland. [Sidenote: Departure of Camp from Salt River.] _June 12_.--We left Salt River and traveled about fourteen miles. The inhabitants of Salt River manifested a great respect for us, and many of them accompanied us some distance on our journey. I instructed the camp in the morning that if a gun was fired it would be considered an alarm; but in the course of the day, while I was a little ahead, I shot a squirrel for Brother Foster, when several of the brethren came running up to see what was the matter. I told them Brother Foster was sick; "I want you to pray for him." [6] [Sidenote: Reproof of Williams and Orton.] _Friday 13_.--Elder Kimball's horses, through the negligence of the guards, got loose and went back ten miles with others. He pursued them and returned with them to camp. Frederick G. Williams and Roger Orton received a very severe chastisement for neglect of orders in not taking care of the teams when in charge of the guard. The reproof given to Roger Orton was more particularly for suffering Elder Kimball to go back after the horses, and he was one of my life guards, and it belonged to Orton to see that the team was {91} attended to. But as the team was Kimball's, and he had taken the care of it all through, Orton still threw the care on him. The Silver Grey company, numbering fourteen, were attached to my mess, making it twenty-eight in number. [7] [Sidenote: Enemies Eluded.] _Saturday 14_.--Brother Joseph Hancock and another of the brethren were chased a considerable portion of the day by four suspicious fellows on horseback, armed with guns, whom they eluded by traveling in the brush and thickets where horsemen could not ride. It was late when they returned to the camp. At night we encamped in an unsafe and unpleasant situation in a ravine, the only place we could get water for some miles. The country was a wild and uncultivated region. In answer to Judge Ryland, the Elders wrote as follows: Near Liberty, June 14, 1834. _Hon. J. F. Ryland_: Dear Sir--Your communication of the 9th instant from Richmond was duly received, and at a public meeting of our society this day its contents were made known. Our brethren unanimously tender their thanks for the laudable disposition manifested on your part to effect peace between our society and the inhabitants of Jackson county; and as many as conveniently can will be present on Monday next. Entertaining some fears that your honor, in your zeal for peace, might unwarily recommend a sale of our lands in Jackson county, we have thought it expedient to give you reasonable notice, that no such proposition could possibly be acceded to by our society. We have not heard that it was the intention of your honor to urge any such measure, but our enemies in Jackson county have long been trying to effect this object. In a letter from the governor to us, he says: "I have been requested to advise the Mormons to sell out and move away; but believing that it would have no good effect, I have withheld my advice." We give this quotation from the governor's letter to disprove the statement made in the _Upper Missouri Enquirer_ of last Wednesday, and conclude by adding that "home is home," and that we {92} want possession of our homes--from which we have been wickedly expelled--and those rights which belong to us as native free-born citizens of the United States. Very respectfully, your friends and servants, JOHN CORRILL, Chairman. A. S. GILBERT, Secretary. The foregoing was enclosed in the following letter to their lawyers: GENTLEMEN--Will you be so good as to read the enclosed, then seal and hand it to the judge? We have given him an early hint, fearing that he might be induced by the solicitations of our enemies to propose a sale of our lands, which you well know would be like selling our children into slavery; and the urging of such a measure would avail nothing unless to produce an excitement against us in this county. As requested last Thursday, we hope you will be present on Monday. [8] Your friends and servants, JOHN CORRILL, A. S. GILBERT. _To Messrs. Doniphan and Atchison_. Footnotes 1. A note in the "Addenda" of the manuscript History to the "We resumed our journey"--etc., adds: "The men who had previously followed us passed us several times during the day, and were in search of us this evening. The guard heard them say, 'They have turned aside, damn 'em, we can't find 'em.' Elders Seth Johnson and Almon W. Babbitt, who had been sent to the Bowling Green branch to gather recruits, returned to the camp on the morning of the 7th with a small company, two wagons and several horses." 2. A note in the "Addenda" to the manuscript History adds this statement, under the events of the 7th: "one of the camp walked on ahead to procure some milk. A number of men armed with guns met him and said: 'Here's one damn Mormon alone--let's kill him.' But at the same instant they discovered a number of others just coming over the hill, when they immediately rode off in great haste. In the evening encamped in a grove near a spring, in Monroe county. A branch of the Church, known as the Salt River branch, but frequently called the Allred settlement, was located here. We remained at this place several days, washing our clothes, and preparing to pursue our journey." 3. The following is given in the "Addenda" of the manuscript History as a fuller account of the events under the date of the 8th: "Sunday, 8th, we were joined by my brother Hyrum Smith and Lyman Wight, with another company, who started from Pontiac, Michigan Territory, May 5th, the same day we started from Kirtland having passed through Ann Arbor, Jacksonsburgh, Spring Arbor, Constantine, Elkhart, crossed the Illinois river one mile below Ottawa, Pleasant Grove, Pekin, Quincy and Palmyra. Elijah Fordham was their historian; Lyman Wight, steward; Hyrum Smith and Samuel Bent, moderators. We had agreed to meet at this point, and the first company that arrived was to wait for the other. Soon after the arrival of Brother Hyrum and his company, I dispatched Brother Luke Johnson and Almon W. Babbitt with messages to the brethren in Clay county, fearing that the letter which I sent from Springfield had miscarried. James Allred, Sen., and ten others of this branch joined our camp, which now numbered two hundred and five men, all armed and equipped as the law directs. It was delightful to see the company, for they were all young men, except one company whom we called the Silver Greys, and who ate at my table. We were all in good spirits, and were taught the sword practice by Brother William Cherry (who was a native of Ireland), an expert drill master who had been in the British dragoon service for upwards of twenty years, and deserves much credit for his unwearied exertions in imparting all he knew to the brethren. This was our first attempt at learning the sword exercise. Brothers Hiram Stratton and Nelson Tubbs procured a shop of Myres Mobley and repaired every firelock that was out of order, and David Elliott shod our horses. Here Brother James Foster was taken sick. I proposed to him to remain behind. He said, 'Brother Joseph, let me go with you if I die on the road.' I told him in the name of the Lord, that if that was his faith, to go on his bed in the wagon, and he should get better every day until he recovered, which was literally fulfilled." 4. Joseph Smith, however, was the commander-in-chief. The following occurs in the "Addenda" to the manuscript History: "We organized the camp. I was acknowledged commander-in-chief and Lyman Wight general." 5. This paragraph is a note in the "Addenda" of manuscript History. 6. This paragraph is from notes in the "Addenda" of the manuscript History. 7. Paragraph is from notes in the "Addenda" of the manuscript History. 8. The same day, June 14, Elder John Corrill wrote to the editor of the _Evening and Morning Star_, giving an account of affairs in Jackson county; and as his communication gives a description of things in Jackson county not found elsewhere, I quote so much of the letter as was published in the _Star_, vol. 2, pp. 333, 334: "The leaders of the mob are yet striving to keep up the same spirit of opposition, by instilling falsehoods into the minds of the people. They tell them that the 'Mormons' are coming upon them, _mob like_, to kill their women and children. They raised an alarm a few days ago which set the whole county of Jackson in an uproar--men riding in different directions and proclaiming, 'the Mormons are coming--they are now crossing the river--they are coming to kill, destroy,' etc. Some women and children left their houses, and fled to the woods and elsewhere, while the men, two hundred or three hundred, gathered together to oppose the 'Mormons,' as they supposed, in their return. They repaired to the different ferries up the river, to guard them, and I have been credibly informed that they have since continued to guard the river at the different crossing places from one end of Jackson county to the other. And for fear that we would return and enjoy our dwellings again, they set fire to and burned them down, and then raised the report that the 'Mormons' went over and burnt their houses, and I am informed that they have burnt them all except a very few which are occupied by other families; and I have been told that they have destroyed our fences and other property that remained. What was the cause of this great alarm among them, I know not; for we are at home attending to our own business, and had not thought of returning at that time. Neither have we any thoughts of ever returning in the night time, or in the mob like manner which they represent to the people; for as we design to be governed in all cases by the laws of the land, we shall therefore return under the protection of the governor, as he has promised us. We therefore have no need to return and take them on surprise, as they falsely represent to the people; for we mean only to act on the principles of self-defense in all cases. But they state falsehoods to the people, for the purpose, I suppose, of keeping their strength good to oppose our return, which, I understand, they are determined to do, even to the shedding of blood; and it is said by the mob, that the whole county is combined together. They are arming themselves, and they have distributed our guns among them. But it is easy to be seen, that fear and consternation prevail among them; some of their leaders have already cleared out. Colonel S.D. Lucas has taken his goods and gone down the river; both the Chiles [Henry and Joel F.] have lately gone to the south on a long visit. Lawyer Hicks says, if no compromise is made he shall seek a location somewhere else; and I have been told that L. Franklin is going away soon; some other families, I have heard, are leaving through fear. As nearly as I can learn, the number that is determined to stand and oppose our return, even unto bloodshed, is about one hundred and fifty, or two hundred, in that county, though it is said that many from other counties will come to their assistance. "They are trying to excite the people of this county [Clay] to drive us from here, and for this purpose, it is said, they are circulating a paper, and have got some signers; but the authorities of this county do not countenance them in this thing, and I think they cannot succeed; but it is said they are lurking about and seeking a chance to do private injury, but the brethren are on the lookout, and are preparing themselves with arms for self-defense, and I think if we firmly continue and persevere, according to the laws of the land, that we shall be enabled shortly to overcome the mob and obtain our rights. "Yours, etc., "John Corrill." {94} Chapter VII. Zion's Camp in Missouri--Efforts at Arbitration--The Word of the Lord. [Sidenote: Governor Dunklin refuses to Reinstate the Saints on their lands.] _Sunday, June 15_. [1]--Traveled twelve miles. While on the way Orson Hyde and Parley P. Pratt returned to us from Jefferson City, and reported that Governor Dunklin refused to fulfill his promise to reinstate the brethren on their lands in Jackson county on the ground of impracticability. [2] {95} [Sidenote: Arrival of Bishop Partridge in Camp.] We crossed the Chariton river at its mouth and encamped on the west bank. Bishop Partridge came into the camp from Clay county. We received much information from him concerning the hostile feelings and prejudices that existed against us in Missouri in all quarters, but it gave us great satisfaction to receive intelligence from him of the union and good feeling that prevailed among the brethren. We were in perils and threatened all the while, we were much troubled to get provisions, and had to live principally on corn meal, and were glad to get that. Here Dean Gould was baptized by Lyman Wight. [Sidenote: The Camp Crosses Grand River.] _Monday, June 16_. [3]--Traveled to Grand river, ferried over it, and encamped on its bank. The ferryman intended charging seventeen dollars; the brethren said they would not pay it, but would sooner make a raft and ferry themselves over. He then agreed to take them over for twelve dollars which offer we accepted. This morning was excessively hot, no air stirring, and traveling in the thick woods, a thunder shower coming on, the brethren caught all the water they could on the brims of their hats, and not catching enough to satisfy their thirst, they drank out of the horse tracks. [Sidenote: Martin Harris Trifles with a Promise of God.] Martin Harris having boasted to the brethren that he could handle snakes with perfect safety, while fooling with a black snake with his bare feet, he received a bite on his left foot. The fact was communicated to me, and I took occasion to reprove him, and exhort the brethren never to trifle with the promises of God. I told them it was presumption for any one to provoke a serpent to bite him, but if a man of God was accidentally bitten by a poisonous serpent, he might have faith, or his brethren might have faith for him, so that the Lord would hear his prayer and he might be healed; but when a man designedly provokes a serpent to bite him, {96} the principle is the same as when a man drinks deadly poison knowing it to be such. In that case no man has any claim on the promises of God to be healed. [4] [Sidenote: Important Meeting at Liberty Court House.] On this day, June 16th, the citizens of Clay county, to the number of eight hundred or a thousand, among whom were the brethren, assembled at the court house in Liberty, in accordance with the request of Judge Ryland, expressed in his letter of the 10th instant, a deputation from Jackson county also attended the meeting and presented the following:-- _Propositions of the people of Jackson county to the Mormons_. The undersigned committee, being fully authorized by the people of Jackson county, hereby propose to the Mormons, that they will buy all the land that the said Mormons own in the county of Jackson, and also all the improvements which the said Mormons had on any of the public lands in said county of Jackson, as they existed before the first disturbance between the people of Jackson and the Mormons, and for such as they have made since. They further propose that the value of said land and improvements shall be ascertained by three disinterested arbitrators, to be chosen and agreed to by both parties. They further propose, that should the parties disagree in the choice of arbitrators, then--------is to choose them. They further propose, that twelve of the Mormons shall be permitted to go along with the arbitrators to show them their land and improvements while valuing the same, and such others of the Mormons as the arbitrators shall wish to do so, to give them information; and the people of Jackson hereby guarantee their entire safety while doing so. They further propose, that when the arbitrators report the value of the land and improvements, as aforesaid, the people of Jackson will pay the valuation, with one hundred per cent, added thereon, to the Mormons, within thirty days thereafter. They further propose, that the Mormons are not to make any effort, ever {97} after, to settle, either collectively or individually, within the limits of Jackson county. The Mormons are to enter into bonds to insure the conveyance of their land in Jackson county, according to the above terms, when the payment shall be made; and the committee will enter into a like bond, with such security as may be deemed sufficient for the payment of the money, according to the above proposition. While the arbitrators are investigating and deciding upon the matters referred to them, the Mormons are not to attempt to enter Jackson county, or to settle there, except such as are by the foregoing propositions permitted to go there. They further propose that the people of Jackson will sell all their lands and improvements on public lands, in Jackson county, to the Mormons, the valuation to be obtained in the same manner, the same per cent in addition to be paid, and the time the money is to be paid is the same as the above set forth in our propositions to buy; the Mormons to give good security for the payment of the money, and the undersigned will give security that the land will be conveyed to the Mormons. They further propose, that all parties are to remain as they are till the payment is made, at which time the people of Jackson will give possession. (Signed) Samuel C. Owens, Richard Fristoe, Thos. Hayton, Sen., Thos. Campbell, John Davis, Thos. Jeffreys, Smallwood Noland, Robert Rickman, Abraham McClellan, S. V. Noland. [Sidenote: Stirring Incidents at the Liberty Meeting.] On presentation of the foregoing, Samuel C. Owens made a flaming war-speech, and General Doniphan replied on the side of peace. The Rev. Mr. Riley, a Baptist priest, made a hot speech against the "Mormons," and said, "The Mormons have lived long enough in Clay county; and they must either clear out, or be cleared out." Mr. Turnham, the moderator of the meeting, answered in a masterly manner; saying, "Let us be republicans; let us honor our country, and not disgrace it like Jackson county. For God's sake don't disfranchise or drive away {98} the Mormons. They are better citizens than many of the old inhabitants." General Doniphan exclaimed, "That's a fact, and as the Mormons have armed themselves, if they don't fight they are cowards. I love to hear that they have brethren coming to their assistance. Greater love can no man show, than he who lays down his life for his brethren." At this critical instant, the cocking of pistols, and the unsheathing of other implements of death, denoted desperation. One moved "adjournment," another cried "go on," and in the midst of this awful crisis a person bawled in at the door, "a man stabbed!" The mass instantly rushed out to the spot, in hopes, as some said, that "a Mormon had got killed," but as good luck would have it, only one Missourian had dirked another, (one Calbert, a blacksmith, had stabbed one Males, who had previously whipped one Mormon nearly to death, and boasted of having whipped many more). The wound was dangerous, but the incident appeared providential as it seemed as though the occurrence was necessary to break up the meeting without further bloodshed, and give the Saints a chance to consult what would be the most advisable thing to do in such a critical instant. They immediately penned the following answer to the propositions from Jackson county, presented by Mr. Owens _et al_. _Answer of the Mormons to the Proposition of the People of Jackson County_. Gentlemen--Your propositions for an adjustment of the difficulties between the citizens of Jackson county and the Mormons, is before us; and as explained to you in the court house this day, we are not authorized to say to you that our brethren will submit to your proposals; but we agree to spread general notice, and call a meeting of our people, the present week, and lay before you an answer as soon as Saturday or Monday next. We can say for ourselves, and in behalf of our brethren, that peace is what we desire and what we are disposed to cultivate with all men; and to effect peace, we feel disposed to use all our influence, as far as it will be required at our hands as free-born citizens of these United States; and as fears have been expressed, that we design hostilities against the inhabitants of Jackson county, we hereby pledge {99} ourselves to them, and to the hospitable citizens of Clay county, that we will not, and neither have we designed, as a people, to commence hostilities against the afore said citizens of Jackson county, or any other people. Our answer shall be handed to Judge Turnham, the chairman of the meeting, even earlier than the time before stated, if possible. (Signed) W. W. PHELPS, WM. E. M'LELLIN, A. S. GILBERT, JOHN CORRILL, ISAAC MORLEY. N.B.--As we are informed that large numbers of our people are on their way removing to Jackson county, we agree to use our influence immediately to prevent said company from entering into Jackson county, until you shall receive an answer to the propositions aforenamed. [Sidenote: Reflections on the Jackson County Proposition.] It may be thought, at first view, that the mob committee made a fair proposition to the Saints, in offering to buy their lands at a price fixed by disinterested arbitrators and one hundred per centum added thereto, payment to be made in thirty days, and offering theirs on the same terms; but when it is understood that the mob held possession of a much larger quantity of land than the Saints, and that they only offered thirty days for the payment, having previously robbed the Saints of nearly everything, it will be readily seen that they were only making a sham to cover their previous unlawful conduct. [Sidenote: A Mobber's Threat and God's Vengeance.] The tempest of an immediate conflict seemed to be checked, and the Jackson mob to the number of about fifteen, with Samuel C. Owens and James Campbell at their head, started for Independence, Jackson county, to raise an army sufficient to meet me, before I could get into Clay county. Campbell swore, as he adjusted his pistols in his holsters, "The eagles and turkey buzzards shall eat my flesh if I do not fix Joe Smith and his army so that their skins will not hold shucks, before two days are passed." They went to the ferry and undertook to cross the Missouri river {100} after dusk, and the angel of God saw fit to sink the boat about the middle of the river, and seven out of twelve that attempted to cross, were drowned. Thus, suddenly and justly, went they to their own place. Campbell was among the missing. He floated down the river some four or five miles, and lodged upon a pile of drift wood, where the eagles, buzzards, ravens, crows, and wild animals ate his flesh from his bones, to fulfill his own words, and left him a horrible example of God's vengeance. He was discovered about three weeks after by one Mr. Purtle. Owens saved his life only, after floating four miles down the stream, where he lodged upon an island, "swam off naked about day light, borrowed a mantle to hide his shame, and slipped home rather shy of the vengeance of God." [Sidenote: Incidents of Insubordination in the Camp.] _Tuesday, June 17_.--At noon we crossed the Wakenda; it being high, we had to be ferried over. We were informed here that a party of men were gathered together on the Missouri river with the intention of attacking us that night. The prairie ahead of us was twenty-three miles long without any timber or palatable, healthy water. Some of the brethren wished to stop near the timber, and were about making arrangements to pitch their tents. We had but little provisions. I proposed to get some wood and water to carry with us, and go on into the prairie eight or ten miles. My brother Hyrum said he knew, in the name of the Lord, that it was best to go on to the prairie; and as he was my elder brother, I thought best to heed his counsel, though some were murmuring in the camp. We accordingly started. When Lyman Wight crossed the river he disapproved of our moving on to the prairie, upon which Sylvester Smith placed himself in the road, turned back all that he could by saying, "Are you following your general, or some other man?" and twenty staged behind with Lyman Wight. We drove about eight miles on the prairie and encamped out of sight of timber. {101} The sun apparently went down, and rose again next morning in the grass. Our company had filled a couple of empty powder kegs with water; it tasted so bad we could not drink it, and all the water that we had was out of a slough filled with red living animals, and was putrid. About eleven o'clock Lyman Wight arrived with the company that had remained with him. I called them together and reproved them for tarrying behind, and not obeying my counsel, and told Lyman Wight never to do so again. He promised that he would stand by me forever, and never forsake me again, let the consequence be what it would; but Sylvester Smith manifested very refractory feelings. [5] [Sidenote: The Prophet's Illness.] _Wednesday, June 18_.--As Hyrum Stratton and his companion were taking up their blankets this morning, they discovered two prairie rattlesnakes quietly sleeping under them, which they carefully carried out of the camp. This day my health was so poor I left the affairs of the camp to the management of General Wight. Having no provisions, we traveled seventeen miles before breakfast, and I rode in Elder Kimball's wagon. We crossed a slough half a mile wide through which most of the brethren were obliged to wade waist deep in mud and water. General Lyman Wight, who had traveled from Kirtland without a stocking on his foot, carried Brother Joseph Young through on his back. Our breakfast consisted entirely of corn meal mush, or hasty pudding. We had not meal enough in our company to make the mush of the consistence of good starch. [Sidenote: The Prophet's Anxiety for the Safety of the Camp.] After our ten o'clock breakfast we passed on to within one mile of Richmond. We encamped in a very small prairie surrounded by a thicket of hazel brush. When I arrived where the camp had pitched their tents, and viewed our unsafe {102} location, considering the danger of an attack from our enemies, I almost forgot my sickness, went some distance in the brush, bowed down and prayed my Heavenly Father to suffer no evil to come upon us, but keep us safe through the night. I obtained an assurance that we should be safe until morning, notwithstanding about fifty of the Jackson county mob crossed the Lexington Ferry that evening for the purpose of joining the Ray county mob and of making an attack upon us. All was quiet in the camp through the night. While the brethren were making their bed in Captain Brigham Young's tent, one of them discovered a very musical rattlesnake which they were about to kill. Captain Young told them not to hurt him but carry him out of the tent, whereupon Brother Carpenter took him in his hands, carried him beyond all danger, and left him to enjoy his liberty, telling him not to return. [6] [Sidenote: Threats of the Mob.] _Thursday, June 19_.--At daybreak, feeling that we were in a very unsafe situation, I counseled the camp to move forward without delay, and continued a lively march for about nine miles, when we stopped for breakfast. While passing through Richmond, Brother Luke Johnson observed a black woman in a gentleman's garden near the road. She beckoned to him and said, "Come here, Massa." She was evidently much agitated in her feelings. He went up to the fence, and she said to him, "There is a company of men lying in wait here, who are calculating to kill you this morning as you pass through." We halted for breakfast on an eminence near a farm house. The owner furnished us with a large quantity of milk, which gave a great relish to our bacon and corn dodger, which our commissary had procured that morning. When we asked the price of his milk he replied: "He is a mean man that will sell milk; I could have let you have more, if I had known you had been coming." {103} He further said: "You have many enemies about here, and you may meet with some trouble; and it is a damned shame that every man can't come up and enjoy his religion, and everything else without being molested." It was near noon when we finished our breakfast, and we passed on in fine spirits, determined to go through and meet the brethren in Clay county. We traveled but a short distance when one wagon broke down, and the wheels ran off from others; and there seemed to be many things to hinder our progress, although we strove with all diligence to speed our way forward. This night we camped on an elevated piece of land between Little Fishing and Big Fishing rivers, which streams were formed by seven small streams or branches. [7] As we halted and were making preparations for the night, five men armed with guns rode into our camp, and told us we should "see hell before morning;" and their accompanying oaths partook of all the malice of demons. They told us that sixty men were coming from Richmond, Ray county, and seventy more from Clay county, to join the Jackson county mob, who had sworn our utter destruction. During this day, the Jackson county mob, to the number of about two hundred, made arrangements to cross the Missouri river, above the mouth of Fishing river, at Williams' ferry, into Clay county, and be ready to meet the Richmond mob near Fishing river ford, for our utter destruction; but after the first scow load of about forty had been set over the river, the scow in returning was met by a squall, and had great difficulty in reaching the Jackson side by dark. [Sidenote: A Timely Storm.] When these five men were in our camp, swearing vengeance, the wind, thunder, and rising cloud indicated an approaching storm, and in a short time after they left the rain and hail began to {104} fall. [8] The storm was tremendous; wind and rain, hail and thunder met them in great wrath, and soon softened their direful courage, and frustrated all their designs to "kill Joe Smith and his army." Instead of continuing a cannonading which they commenced when the sun was about one hour high, they crawled under wagons, into hollow trees, and filled one old shanty, till the storm was over, when their ammunition was soaked, and the forty in Clay county were extremely anxious in the morning to return to Jackson, having experienced the pitiless pelting of the storm all night; and as soon as arrangements could be made, this "forlorn hope" took the "back track" for Independence, to join the main body of the mob, fully satisfied, as were those survivors of the company who were drowned, that when Jehovah fights they would rather be absent. The gratification is too terrible. Very little hail fell in our camp, but from half a mile to a mile around, the stones or lumps of ice cut down the crops of corn and vegetation generally, even cutting limbs from trees, while the trees, themselves were twisted into withes by the wind. The lightning flashed incessantly, {105} which caused it to be so light in our camp through the night, that we could discern the most minute objects; and the roaring of the thunder was tremendous. The earth trembled and quaked, the rain fell in torrents, and, united, it seemed as if the mandate of vengeance had gone forth from the God of battles, to protect His servants from the destruction of their enemies, for the hail fell on them and not on us, and we suffered no harm, except the blowing down of some of our tents, and getting wet; while our enemies had holes made in their hats, and otherwise received damage, even the breaking of their rifle stocks, and the fleeing of their horses through fear and pain. Many of my little band sheltered in an old meetinghouse through this night, and in the morning the water in Big Fishing river was about forty feet deep, where, the previous evening, it was no more than to our ankles, and our enemies swore that the water rose thirty feet in thirty minutes in the Little Fishing river. They reported that one of their men was killed by lightning, and that another had his hand torn off by his horse drawing his hand between the logs of a corn crib while he was holding him on the inside. They declared that if that was the way God fought for the Mormons, they might as well go about their business. [Sidenote: Care of Arms During the Storms.] _Friday 20_.--This morning I counseled the brethren to discharge all their firearms, when it was found we had nearly six hundred shots, very few of which missed fire, which shows how very careful the brethren had been in taking care of their arms during the storm. [Sidenote: The Visit of Col. Sconce to the Camp.] We drove five miles on to the prairie where we could procure food for ourselves and horses, and defend ourselves from the rage of our enemies. While camped here on Saturday the 21st, Colonel Sconce, with two other leading men from Ray county, came to see us, desiring to know what our {106} intentions were; "for," said he, "I see that there is an Almighty power that protects this people, for I started from Richmond, Ray county, with a company of armed men, having a fixed determination to destroy you, but was kept back by the storm, and was not able to reach you." When he entered our camp he was seized with such a trembling that he was obliged to sit down to compose himself; and when he had made known the object of their visit, I arose, and, addressing them, gave a relation of the sufferings of the Saints in Jackson county, and also our persecutions generally, and what we had suffered by our enemies for our religion; and that we had come one thousand miles to assist our brethren, to bring them clothing, etc., and to reinstate them upon their own lands; and that we had no intention to molest or injure any people, but only to administer to the wants of our afflicted friends; and that the evil reports circulated about us were false, and got up by our enemies to procure our destruction. When I had closed a lengthy speech, the spirit of which melted them into compassion, they arose and offered me their hands, and said they would use their influence to allay the excitement which everywhere prevailed against us; and they wept when they heard of our afflictions and persecutions, and learned that our intentions were good. Accordingly they went forth among the people, and made unwearied exertions to allay the excitement. [9] [Sidenote: Cholera Breaks out in the Camp.] Brother Ezra Thayre and Joseph Hancock are sick with the cholera. Thomas Heyes was taken today. Previous to crossing the Mississippi river I had called the camp together [10] and told them that in consequence of the disobedience of some who had been unwilling to listen to my words, but had rebelled, God {107} had decreed that sickness should come upon the camp, and if they did not repent and humble themselves before God they should die like sheep with the rot; that I was sorry, but could not help it. [11] The scourge must come; repentance and humility may mitigate the chastisement, but cannot altogether avert it. But there were some who would not give heed to my words. The brethren in Clay county wrote the committee of the Jackson mob the same day as follows:-- CLAY COUNTY, June 21, 1834. GENTLEMEN--Your propositions of Monday last have been generally made known to our people, and we are instructed to inform you that they cannot be acceded to. Honorable propositions to you are now making on our part, and we think we shall be enabled to deliver the same to you the early part of next week. We are happy to have it in our power to give you assurances that our brethren here, together with those who have arrived from the east, are unanimously disposed to make every sacrifice for an honorable adjustment of our differences, that could be required of free citizens of the United States. Negotiations at the camp are now going on between some gentlemen of this county, and our brethren, which are calculated to allay the great excitement in your county. We are informed that the citizens of Jackson entertain fears that our people intend to invade their territory in a hostile manner. We assure you that their fears are groundless, such is not and never was our intention. (Signed) W. W. PHELPS, A. S. GILBERT, W. E. M'LELLIN, John CORRILL, Isaac MORLEY. _TO S.C. Owens, and others of the Jackson committee_. _June 22_.--Brother Lyman Smith received a wound from the accidental discharge of a horse-pistol, from which he recovered in about three days. {108} [Sidenote: Visit of Clay County Sheriff to the Camp.] Cornelius Gillium, the sheriff of Clay county, came to our camp to hold consultation with us. I marched my company in to a grove near by, and formed in a circle, with Gillium in the centre. Gillium commenced by saying that he had heard that Joseph Smith was in the camp, and if so he would like to see him. I arose and replied, "I am the man." This was the first time that I had been discovered or made known to my enemies since I left Kirtland. Gillium then gave us instruction concerning the manners, customs, and dispositions of the people, and what course we ought to pursue to secure their favor and protection, making certain inquiries, to which we replied, which were afterwards published, and will appear under date of publication. I received the following:-- _Revelation given on Fishing River, Missouri, June 22, 1834_. [12] 1. Verily I say unto you who have assembled yourselves together that you may learn my will concerning the redemption of mine afflicted people: 2. Beheld, I say unto you, were it not for the transgressions of my people, speaking concerning the Church and not individuals, they might have been redeemed even now; 3. But behold, they have not learned to be obedient to the things which I required at their hands, but are full of all manner of evil, and do not impart of their substance as becometh saints, to the poor and afflicted among them, 4. And are not united according to the union required by the law of the celestial kingdom; 5. And Zion cannot be built up unless it is by the principles of the law of the celestial kingdom, otherwise I cannot receive her unto myself; 6. And my people must needs be chastened until they learn obedience, if it must needs be, by the things which they suffer. 7. I speak not concerning those who are appointed to lead my people, who are the first Elders of my Church, for they are not all under this condemnation; {109} 8. But I speak concerning my churches abroad--there are many who will say, where is their God? Behold, He will deliver them in time of trouble, otherwise we will not go on unto Zion, and will keep our moneys. 9. Therefore, in consequence of the transgressions of my people, it is expedient in me that mine Elders should wait for a little season for the redemption of Zion, 10. That they themselves may be prepared, and that my people may be taught more perfectly, and have experience, and know more perfectly concerning their duty, and the things which I require at their hands. 11. And this cannot be brought to pass until mine Elders are endowed with power from on high; 12. For behold, I have prepared a great endowment and blessing to be poured out upon them, inasmuch as they are faithful and continue in humility before me; 13. Therefore it is expedient in me that mine Elders should wait for a little season, for the redemption of Zion; 14. For behold, I do not require at their hands to fight the battles of Zion; for, as I said in a former commandment, even so will I fulfill--I will fight your battles. 15. Behold the destroyer I have sent forth to destroy and lay waste mine enemies: and not many years hence they shall not be left to pollute mine heritage, and to blaspheme my name upon the lands which I have consecrated for the gathering together of my saints. 16. Behold, I have commanded my servant Baurak Ale (Joseph Smith, Jun.,) to say unto the strength of my house, my warriors, my young men, and middle-aged, to gather together for the redemption of my people, and throw down the towers of mine enemies and scatter their watchmen; 17. But the strength of mine house have not hearkened unto my words; 18. But inasmuch as there are those who have hearkened unto my words, I have prepared a blessing and an endowment for them, if they continue faithful. 19. I have heard their prayers, and will accept their offering; and it is expedient in me, that they should be brought thus far for a trial of their faith. 20. And now, verily I say unto you, a commandment I give unto you, that as many as have come hither, that can stay in the region round about, let them stay; 21. And those that cannot stay, who have families in the east, let them tarry for a little season, inasmuch as my servant Joseph shall appoint unto them; {110} 22. For I will counsel him concerning this matter, and all things whatsoever he shall appoint unto them shall be fulfilled. 23. And let all my people who dwell in the regions round about be very faithful, and prayerful, and humble before me, and reveal not the things which I have revealed unto them, until it is wisdom in me that they should be revealed. 24. Talk not of judgments, neither boast of faith, nor of mighty works, but carefully gather together, as much in one region as can be consistently with the feelings of the people; 25. And behold, I will give unto you favor and grace in their eyes, that you may rest in peace and safety, while you are saying unto the people, Execute judgment and justice for us according to law, and redress us of our wrongs. 26. Now, behold, I say unto you, my friends, in this way you may find favor in the eyes of the people, until the army of Israel becomes very great; 27. And I will soften the hearts of the people, as I did the heart of Pharaoh, from time to time, until my servant Baurak Ale (Joseph Smith, Jun.,) and Baneemy (mine Elders), whom I have appointed, shall have time to gather up the strength of my house, 28. And to have sent wise men, to fulfill that which I have commanded concerning the purchasing of all the lands in Jackson county that can be purchased, and in the adjoining counties round about; 29. For it is my will that these lands should be purchased, and after they are purchased that my Saints should possess them according to the laws of consecration which I have given; 30. And after these lands are purchased, I will hold the armies of Israel guiltless in taking possession of their own lands, which they have previously purchased with their moneys, and of throwing down the towers of mine enemies that may be upon them, and scattering their watchmen, and avenging me of mine enemies unto the third and fourth generation of them that hate me. 31. But firstly, let my army become very great, and let it be sanctified before me, that it may become fair as the sun, and clear as the moon, and that her banners may be terrible unto all nations; 32. That the kingdoms of this world may be constrained to acknowledge, that the kingdom of Zion is in very deed the kingdom of our God and His Christ; therefore let us become subject unto her laws. 33. Verily I say unto you, it is expedient in me that the first Elders of my Church should receive their endowment from on high in my house, which I have commanded to be built unto my name in the land of Kirtland; 34. And let those commandments which I have given concerning Zion and her law be executed and fulfilled, after her redemption; {111} 35. There has been a day of calling, but the time has come for a day of choosing, and let those be chosen that are worthy; 36. And it shall be manifest unto my servant, by the voice of the Spirit, those that are chosen, and they shall be sanctified; 37. And inasmuch as they follow the counsel which they receive, they shall have power after many days to accomplish all things pertaining to Zion. 38. And again I say unto you, sue for peace not only to the people that have smitten you, but also to all people; 39. And lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth; 40. And make proposals for peace unto those who have smitten you, according to the voice of the Spirit which is in you, and all things shall work together for your good; 41. Therefore be faithful, and behold, and lo, I am with you even unto the end. Even so. Amen. Footnotes 1. This paragraph is a note in the "Addenda" of the Ms. Church History, page 13, Book A. 2. This refusal of Governor Dunklin to reinstate the Saints on their lands in Jackson county must have been a severe blow to the hopes of Zion's camp and the Saints scattered in Clay county. From the time of their expulsion from Jackson county the governor repeatedly said that the exiles had a right to be reinstated upon their lands, and had promised that he would call out the militia of the State to reinstate them whenever they were ready and willing to return. In his communication to Messrs. W. W. Phelps, Morley, _et al_., under date of Feb. 4, 1834 (see Ch. Hist. vol. I, p. 476) he said in answer to their petition to be reinstated: "One of your requests needs no evidence to support the right to have it granted; it is that your people be put in possession of their homes, from which they had been expelled. But what may be the duty of the Executive after that, will depend upon contingencies." Even a few days before his interview with Messrs. Hyde and Pratt, in his letter to Colonel J. Thornton, under date of June 6th, he had said: "A more clear and indisputable right does not exist, than that of the Mormon people, who were expelled from their homes in Jackson county, to return and live on their lands; and if they cannot be persuaded as a matter of policy to give up that right, or to qualify it, my course, as the chief, executive officer of the state, is a plain one. The constitution of the United States declares, that the citizens of each state shall be entitled to all privileges and immunities of citizens in the several states. Then we cannot interdict any people, who have a political franchise in the United States, from immigrating to this state, nor from choosing what part of the state they will settle in, provided they do not trespass on the property or rights of others." (See p. 85.) In the face of this and other utterances the position now assumed by Governor Dunklin was a manifestation of weakness truly lamentable. 3. This and the paragraph following concerning Martin Harris, are notes in "Addenda" of the Ms. History. p. 14, Book A. 4. How beautifully in harmony is this counsel with the words of the Savior to Lucifer when the latter took him up and stood him on a pinnacle of the temple, and said: "If thou be the Son of God, cast thyself down: for it is written He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God" (Matt. 4:6, 7.) Moreover, in this last dispensation when the promise of the spiritual gifts was renewed to the Saints, including the promise that "the poison of a serpent should not have power to harm them"--yet, saith the Lord, "a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world, for these things are given unto you for your profit and for salvation" (Doc. & Cov., Sec. 84:73). 5. This paragraph is a note in the "Addenda" of the Ms. History, Book A, p. 14. 6. This paragraph and the one preceding it, under same date, are notes in the "Addenda" of the Ms. History, Book A, p. 14. 7. This paragraph is a note in the "Addenda" of the Ms. History, Book A, p. 15. 8. Wilford Woodruff says that when the five men entered the camp there was not a cloud to be seen in the whole heavens, but as the men left the camp there was a small cloud like a black spot appeared in the north west, and it began to unroll itself like a scroll, and in a few minutes the whole heavens were covered with a pall as black as ink. This indicated a sudden storm which soon broke upon us with wind, rain, thunder and lightning and hail. Our beds were soon afloat and our tents blown down over our heads. We all fled into a Baptist meetinghouse. As the Prophet Joseph came in shaking the water from his hat and clothing he said, "Boys, there is some meaning to this. God is in this storm." We sang praises to God, and lay all night on benches under cover while our enemies were in the pelting storm. It was reported that the mob cavalry who fled into the schoolhouse had to hold their horses by the bridles between the logs, but when the heavy hail storm struck them they broke away, skinning the fingers of those who were holding them. The horses fled before the storm and were not found for several days. It was reported that the captain of the company in the school house said it was a strange thing that they could do nothing against the Mormons but what there must be some hail storm or some other thing to hinder their doing anything, but they did not feel disposed to acknowledge that God was fighting our battles. (Wilford Woodruff's note in Ms. History of the Church, Book A p. 332.) 9. It is said of the prophet Joseph that if he could but once get the attention even of his bitterest enemies his native eloquence, inspired by the truth and the pathos of his people's sufferings, usually overwhelmed them; and in no instance was his triumph more marked than in the one just related. 10. The prediction will be found at p. 80. 11. When he [the Prophet Joseph] spoke these things it pierced me like a dart, having a testimony that so it would be. (Extracts from H.C. Kimball's journal, _Times and Seasons_, Vol. 6, p. 804.) 12. Doctrine and Covenants, sec. 105. {112} Chapter VIII. Zion's Camp Disbanded--An Appeal. _June 23_.--We resumed our march for Liberty, Clay county, taking a circuitous course around the heads of Fishing river, to avoid the deep water. When within five or six miles of Liberty, we were met by General Atchison and other gentlemen, who desired us not to go to Liberty because the feelings of the people were so much enraged against us. At their solicitation we turned our course, wheeling to the left, and crossing the prairie and woodland, came to Brother Algernon Sidney Gilbert's residence, and encamped on the bank of Rush creek, in Brother Burket's [1] field. A council of High Priests assembled in fulfillment of the revelation given the day previous, and the following individuals were called and chosen, as they were made manifest unto me by the voice of the Spirit and revelation, to receive their endowments: Edward Partridge was called and chosen, to go to Kirtland and receive his endowment with power from on high, and also, to stand in his office as Bishop to purchase lands in the state of Missouri. William W. Phelps was called and chosen, and it was appointed unto him to receive his endowment with power from on high, and help to carry on the printing establishment in Kirtland, until Zion is redeemed. Isaac Morley and John Corrill were called and chosen, and it was appointed unto them to receive their endowment with power from on high in Kirtland, and assist in {113} gathering up the strength of the Lord's house, and preach the Gospel. John Whitmer and David Whitmer were called and chosen, and appointed to receive their endowment in Kirtland, and continue in their offices. Algernon Sidney Gilbert was called and chosen, and appointed to receive his endowment in Kirtland, and to assist in gathering up the strength of the Lord's house, and to proclaim the everlasting Gospel until Zion is redeemed. But he said he "could not do it." Peter Whitmer, Jun., Simeon Carter, Newel Knight, Parley P. Pratt, Christian Whitmer and Solomon Hancock were called and chosen; and it was appointed unto them to receive their endowment in Kirtland, with power from on high; to assist in gathering up the strength of the Lord's house; and to preach the everlasting Gospel. Thomas B. Marsh was called and chosen; and it was appointed unto him to receive his endowment in Kirtland, his office to be made known hereafter. Lyman Wight was called and chosen; and it was appointed unto him to receive his endowment in Kirtland, with power from on high; and return to Zion and have his office appointed unto him hereafter. The same day the Elders made the following reply, before referred to, to "Samuel C. Owens and others, committee" of the Jackson county mob: We, the undersigned committee, having full power and authority to settle and adjust all matters and differences existing between our people or society and the inhabitants of Jackson county, upon honorable and constitutional principles; therefore, if the said inhabitants of Jackson county will not let us return to our lands in peace, we are willing to propose first: that twelve disinterested men, six to be chosen by our people, and six by the inhabitants of Jackson county; and these twelve men shall say what the lands of those men are worth in that county, who cannot consent to live with us, and they shall receive their money for the same in one year from the time the treaty is made, and none of our people shall enter the county to reside till the money is paid. The said twelve men shall have power also to say {114} what the damages shall be for the injuries we have sustained in the destruction of property and in being driven from our possessions, which amount of damages shall be deducted from the amount for their lands. Our object is peace, and an early answer will be expected. (Signed) W. W. PHELPS, EDWARD PARTRIDGE, ISAAC MORLEY, JOHN CORRILL, JOHN WHITMER, A. S. GILBERT. [Sidenote: Cholera in the Camp.] _June 24_.--This night the cholera burst forth among us, and about midnight it was manifested in its most virulent form. Our ears were saluted with cries and moanings and lamentations on every hand; even those on guard fell to the earth with their guns in their hands, so sudden and powerful was the attack of this terrible disease. At the commencement, I attempted to lay on hands for their recovery, but I quickly learned by painful experience, that when the great Jehovah decrees destruction upon any people, and makes known His determination, man must not attempt to stay His hand. The moment I attempted to rebuke the disease I was attacked, and had I not desisted in my attempt to save the life of a brother, I would have sacrificed my own. The disease seized upon me like the talons of a hawk, and I said to the brethren: "If my work were done, you would have to put me in the ground without a coffin." [Sidenote: Zion's Camp Disbanded.] Early on the morning of the 25th, the camp was separated into small bands, and dispersed among the brethren living in the vicinity; and I wrote and sent by express, to "Messrs. Thornton, Doniphan, and Atchison," as follows: RUSH CREEK, CLAY COUNTY, June 25, 1834. GENTLEMEN--Our company of men advanced yesterday from their encampment beyond Fishing river to Rush Creek, where their tents are again pitched. But feeling disposed to adopt every pacific measure, without jeopardizing our lives, to quiet the prejudices and fears of some part of the citizens of this county, we have concluded that our {115} company shall be immediately dispersed, and continue so till every effort for an adjustment of differences between us and the people of Jackson has been made on our part. that would in any wise be required of us by disinterested men of republican principles. I am respectfully, your obedient servant, JOSEPH SMITH, Jun. N. B.--You are now corresponding with the governor, (as I am informed); will you do us the favor to acquaint him of our efforts for a compromise. This information we want conveyed to the governor, inasmuch as his ears are stuffed with reports from Jackson, of our hostile intentions. J. S. [Sidenote: Fear of the Cholera.] I left Rush Creek the same day in company with David Whitmer and two other brethren, for the western part of Clay county. While traveling, we called at the house of a Mr. Moss for a drink of water. The woman of the house shouted from the door, that they had "no water for Mormons," that they were "afraid of the cholera," etc., at the same time throwing out her arms as if defending herself from the cholera in the form of a personage. We turned and departed, according to the commandment, and before a week had passed, the cholera entered that house, and that woman and three others of the family were dead. [Sidenote: First Victims of the Cholera.] When the cholera made its appearance, Elder John S. Carter was the first man who stepped forward to rebuke it, and upon this, was instantly seized, and became the first victim in the camp. He died about six o'clock in the afternoon; and Seth Hitchcock died in about thirty minutes afterwards. Erastus Rudd died about the same moment, although a half a mile distant. He was buried by Jesse Smith, George A. Smith and two or three others, and while burying him, Jesse Smith was attacked with the cholera. As it was impossible to obtain coffins, the brethren rolled the corpses in blankets, carried them on a horse-sled about half a mile, buried them on the bank of a small stream, which empties into Rush creek, all of which was accomplished by dark. When they had returned from the burial, the brethren {116} unitedly covenanted and prayed, hoping the disease would be stayed; but in vain, for while thus covenanting, Eber Wilcox died; and while some were digging the grave, others stood sentry with their fire arms, watching their enemies. [2] {117} _June 26_.--The Elders wrote Governor Dunklin as follows: SIR--A company of our people, exceeding two hundred men, arrived in this county the 19th instant, and encamped about twelve miles from Liberty, where they were met by several gentlemen from this [Clay] and Ray county, who went by request of the people, to ascertain the motives and designs of our people in approaching this county; and as the deputation was composed of gentlemen who appeared to possess humane feelings and republican principles, our people were rejoiced at the opportunity of an interchange of feelings, and an open and frank avowal of all their views and intentions in emigrating to this country with their arms. A full explanation having been given in a public address by our brother, Joseph Smith, Jun., which produced great satisfaction, the same in substance was afterwards reduced to writing, and handed to the afore said gentlemen, that it might be made public. The shedding of blood is, and ever has been, foreign and revolting to our feelings; for this reason, we have patiently endured the grossest indignities that freemen of this republic have ever been called to suffer; and we still continue to bear with heart-rending feelings, a deprivation of our rights. We commenced negotiations with the inhabitants of Jackson county for a compromise, wherein proposals on our part have been made which have been acknowledged by every disinterested man to be highly honorable and liberal. An answer to our proposition has not yet been received from the people of Jackson county. If we fail in this attempt, we intend to make another effort and go all lengths that could be required by human or divine law. As our proposals and correspondence with the inhabitants of Jackson county will doubtless hereafter be published, we think it unnecessary to detail the same in this communication. Our right to our soil in Jackson county we shall for ever claim, but to obtain peaceful possession we are willing to make great sacrifices. To allay excitement in this county, the aforesaid company of emigrants have dispersed to await the final end of all negotiations that can be made with the said county of Jackson. Within the last week, one of our men being near the ferry, was seized by some Jackson citizens, while in this county, threatened with death if he made resistance, and carried over the river, a prisoner, to Independence, where he was put under guard one day and after hearing many threats, was liberated. The houses of several of our brethren in this county have been forcibly entered by some of the inhabitants of Jackson, and a number of guns and small arms taken therefrom. We have been informed and have no doubt of the fact that where the men were absent from their houses, loaded guns were {118} presented to the females, and their lives threatened if they made resistance. Your second order of the restoration of our arms, was received last mail; we have not yet done anything with it. Hoping that the influence of the inhabitants of Jackson county will materially lessen in the surrounding counties, and the people become more tranquil, we think it wisdom to defer petitioning for a guard, while there exists a hope of a compromise. We believe that the President would render us assistance in obtaining possession of our lands, if aided by the executive of this state in a petition, and thereby put an end to serious evils that are growing out of the Jackson county outrage. In a letter from your Excellency, of April 20th, we had a word on the subject of petitioning. We should be pleased to hear further. and would here observe that no communication from the executive, giving his opinion or advice, will be made public, if requested not to do so. We are respectfully, and with great regard, Your obedient servants, A. S. GILBERT, W. W. PHELPS, JOHN CORRILL. [Sidenote: Death of Algernon Sidney Gilbert.] The drafting and signing of the above, was the last public act of the keeper of the Lord's storehouse Algernon Sidney Gilbert, for he was attacked with the cholera the same day, and died about the 29th. He had been called to preach the Gospel, but had been known to say that he "would rather die than go forth to preach the Gospel to the Gentiles." [3] {119} The following is from the chairman of the committee of the Jackson county mob, to our lawyer: Independence, Missouri, June 26, 1834. _Mr. Amos Reese_: DEAR SIR--Since my return from Liberty, I have been busily engaged in conversing with the most influential men of our county, endeavoring to find out, if possible, what kind of a compromise will suit with the Mormons on their part. The people here, _en masse_, I find out, will do nothing like acceding to their last proposition. We will have a meeting if possible, on Monday next, at which time the proposals of the Mormons will be answered. In the meantime, I would be glad that they, the Mormons, would cast an eye back of Clinton, and see if that is not a country calculated for them. Yours respectfully, S. C. OWENS. [Sidenote: List of the Victims of Cholera.] The cholera continued its ravages for about four days, when a remedy for the purging, vomiting, and cramping, was discovered; viz; dipping the persons afflicted in cold water, or pouring it upon victims of them, and giving them whisky thickened with flour to the consistency of starch. Whisky was the only kind of spirits that could be procured at this place. About {120} sixty-eight of the Saints suffered from this disease, of which number fourteen died, viz.: John S. Carter, Eber Wilcox, Seth Hitchcock, Erastus Rudd, Algernon Sidney Gilbert, Alfred Fisk, Edward Ives, Noah Johnson, Jesse B. Lawson, Robert McCord, Elial Strong, Jesse J. Smith, Warren Ingalls and Betsy Parrish. Among the most active of those who were engaged in taking care of the sick at the camp, burying the dead, etc., were John D. Parker, John Tanner, Nathan Tanner, Joseph B. Noble, Brigham Young, Joseph Young, Heber C. Kimball, Luke S. Johnson and Eleazar Miller. I sent Hiram Page with instructions to bring Jesse J. Smith and George A. Smith to me at all hazards to the west part of the county, having had intimations that they were sick. He found that Jesse had been severely racked with the cholera all day, George A. Smith had taken care of him for upwards of thirty hours. Dr. Frederick G. Williams decided that the cholera had left him, and he would recover if not moved. On the morning of the 28th, George A. Smith was attacked and was immediately mounted on a hard-riding horse, rode fifteen miles, and came to me. The last days of June I spent with my old Jackson county friends, in the western part of Clay county. [Sidenote: The Prophet in the Goodly Land.] On the 1st of July Jesse J. Smith died. I crossed the Missouri river, in company with a few friends, into Jackson county, to set my feet once more on the "goodly land;" and on the 2nd I went down near Liberty, and visited the brethren. A considerable number of the Camp met me at Lyman Wight's. I told them if they would humble themselves before the Lord and covenant to keep His commandments and obey my counsel, the plague should be stayed from that hour, and there should not be another case of the cholera among them. The brethren covenanted to that effect with uplifted hands, and the plague was stayed. {121} This day the _Enquirer_ published the correspondence between the sheriff, Cornelius Gillium, and Zion's Camp, of the 22nd of June, as follows: _Gillium's Communication_. Being a citizen of Clay county, and knowing that there is considerable excitement amongst the people thereof, and also knowing that different reports are arriving almost hourly; and being requested by the Hon. J. F. Ryland to meet the Mormons under arms, and obtain from the leaders thereof the correctness of the various reports in circulation, the true intent and meaning of their present movements, and their views generally regarding the difficulties existing between them and Jackson county,--I did, in company with other gentlemen, call upon the said leaders of the Mormons, at their camp in Clay county; and now give to the people of Clay county their written statement, containing the substance of what passed between us. (Signed) CORNELIUS GILLIUM. _"Propositions of the Mormons_. "Being called upon by the above-named gentlemen, at our camp in Clay county, to ascertain from the leaders of our men our intentions, views, and designs, in approaching this county in the manner we have, we therefore the more cheerfully comply with their request, because we are called upon by gentlemen of good feelings, and who are disposed for peace and an amicable adjustment of the difficulties existing between us and the people of Jackson county. The reports of our intentions are various, and have gone abroad in a light calculated to arouse the feelings of almost every man. For instance, one report is, that we intend to demolish the printing office in Liberty; another report is, that we intend crossing the Missouri river on Sunday next, and falling upon women and children, and slaying them; another is, that our men were employed to perform this expedition, being taken from manufacturing establishments in the east, that had closed business; also that we carried a flag, bearing 'Peace' on one side, and 'War or Blood' on the other; and various other reports too numerous to mention, all of which a plain declaration of our intentions, from under our own hands will show are not correct. "In the first place, it is not our intention to commit hostilities against any man, or set of men, it is not our intention to injure any man's person or property, except in defending ourselves. Our flag has been exhibited to the above gentlemen, who will be able to describe it. Our men were not taken from any manufacturing establishment. It is our intention to go back upon our lands in Jackson county, by order {122} of the executive of the state, if possible. We have brought our arms with us for the purpose of self defense, as it is well known to almost every man of the State, that we have every reason to put ourselves in an attitude of defense, considering the abuse we have suffered in Jackson county. We are anxious for a settlement of the difficulties existing between us, upon honorable and constitutional principles. "We are willing for twelve disinterested men, six to be chosen by each party, and these men shall say what the possessions of those men are worth who cannot live with us in the county; and they shall have their money in one year; and none of the Mormons shall enter that county to reside until the money is paid. The damages that we have sustained in consequence of being driven away, shall also be left to the above twelve men; or they may all live in the county, if they choose, and we will never molest them if they let us alone, and permit us to enjoy our rights. We want to live in peace with all men; and equal rights is all we ask. We wish to become permanent citizens of this State; and wish to bear our proportion in support of the government, and to be protected by its laws. If the above propositions are complied with, we are willing to give security on our part; and we shall want the same of the people of Jackson county for the performance of this agreement. We do not wish to settle down in a body, except where we can purchase the land with money; for to take possession by conquest or the shedding of blood is entirely foreign to our feelings. The shedding of blood we shall not be guilty of, until all just and honorable means among men prove insufficient to restore peace." (Signed) JOSEPH SMITH, Jun., FREDERICK G. WILLIAMS, LYMAN WIGHT, ROGER ORTON, ORSON HYDE, JOHN S. CARTER. June 21st. _To John Lincoln, John Sconce, George R. Morehead, Jas. H. Long, James Collins_. [Sidenote: Organization of the High Council in Missouri.] On the third of July, the High Priests of Zion assembled in the yard of Col. Arthurs, where Lyman Wight lived, in Clay county, and I proceeded to organize a High Council, agreeable to the revelation and pattern given at Kirtland, for the purpose of settling important business that might {123} come before them, which could not be settled by the Bishop and his council. David Whitmer was elected president, and William W. Phelps and John Whitmer assistant presidents. The following High Priests, viz.: Christian Whitmer, Newel Knight, Lyman Wight, Calvin Beebe, Wm. E. M'Lellin, Solomon Hancock, Thomas B. Marsh, Simeon Carter, Parley P. Pratt, Orson Pratt, John Murdock, and Levi Jackman, were appointed councilors; and the Council adjourned to Monday. Frederick G. Williams was clerk of the meeting. [Sidenote: Members of the Camp Discharged.] I authorized General Lyman Wight to give a discharge to every man of the Camp who had proved himself faithful, certifying that fact and giving him leave to return home. [4] [Sidenote: Instructions to the High Council.] {124} From this time I continued to give instruction to the members of the High Council, Elders, those who had traveled in the Camp with me, and such others as desired information, until the 7th, when the Council assembled according to adjournment at the house of Elder Lyman Wight; present, fifteen High Priests, eight Elders, four Priests, eight Teachers, three Deacons, and several members. After singing and prayer, I gave the Council such instructions in relation to their high calling, as would enable them to proceed to minister in their office agreeable to the pattern heretofore given; read the revelation on the subject; and told them that if I should now be taken away, I had accomplished the great work the Lord had laid before me, and that which I had desired of the Lord; and that I had done my duty in organizing the High Council, through which council the will of the Lord might be known on all important occasions, in the building up of Zion, and establishing truth in the earth. It was voted that those who were appointed on the 3rd, should be confirmed in their appointments. [Sidenote: The Missouri Presidency and High Council.] I then ordained David Whitmer, president, and W. W. Phelps and John Whitmer, assistants; and the twelve councilors. The twelve councilors then proceeded to cast lots, to know who should speak first, and the order of speaking, which resulted as follows, viz.: Simeon Carter, 1 Parley P. Pratt, 2 Wm. E. M'Lellin, 3 Calvin Beebe, 4 Levi Jackman, 5 Solomon Hancock, 6 Christian Whitmer, 7 Newel Knight, 8 Orson Pratt, 9 Lyman Wight, 10 Thomas B. Marsh, 11 John Murdock. 12 [Sidenote: Blessings.] Father Peter Whitmer came forward and blessed his three sons, David, John and Christian Whitmer, in the name of the Lord. Also Father Knight blessed his son Newel. {125} Bishop Partridge stated to the Council that a greater responsibility rested upon him than before their organization, as it was not his privilege to counsel with any of them, except the president, and his own counselors; and desired their prayers that he might be enabled to act in righteousness. [Sidenote: Sundry Items Determined by the High Council.] I next presented the case of William W. Phelps to the Council, to have their decision whether or not he should take his family to Kirtland, and if so, when he should start; as it had been deemed necessary for him to assist in the printing establishment. It was moved and carried that four of the councilors speak on the subject, two on each side, viz., Simeon Carter and Wm. E. M'Lellin, for William W. Phelps; and Parley P. Pratt and Calvin Beebe, for the church. After hearing the pleas, the president decided that it was the duty of William W. Phelps to go to Kirtland to assist in printing, and that his family remain in the region where they are, and that he have an honorable discharge from his station in Zion for a season, (as soon as he can accomplish his business). Signed by the president and clerk. It was then proposed by W. W. Phelps, that David Whitmer, the president of the church in Zion, should go to Kirtland, and assist in promoting the cause of Christ, as being one of the three witnesses. This case was argued by Levi Jackman and Christian Whitmer in behalf of David Whitmer; and by Solomon Hancock and Newel Knight for the church; after which it was decided, as before, that Brother David Whitmer go to the East and assist in the great work of the gathering, and be his own judge as to leaving his family or taking them with him. It was also decided that John Whitmer and Wm. E. M'Lellin go east, as soon as convenient. The High Priests, Elders, Priests, Teachers, Deacons and members present, then covenanted with hands uplifted to heaven, that they would uphold Brother David {126} Whitmer, as president in Zion, in my absence; and John Whitmer and William W. Phelps, as assistant presidents or counselors; and myself as First President of the Church; and to uphold one another by faith and prayer. Previous to entering into this covenant, and in pursuance of the revelation to the Saints to sue for and proclaim peace to the ends of the earth, the following appeal was written, and sanctioned by the High Council and First Presidency of the Church, at the foregoing sitting. President Whitmer closed the Council by prayer. FREDERICK G. WILLIAMS, Clerk. _An Appeal_. [5] Whereas the Church of Christ, recently styled the Church of the Latter-day Saints, contumeliously called "Mormons," or "Mormonites," has suffered many privations, afflictions, persecutions and losses on account of the religious belief and faith of its members, which belief and faith are founded in the revealed Word of God, as recorded in the Holy Bible, or the Book of Mormon, the Revelations and Commandments of our Savior Jesus Christ; and whereas the said Church, through revelation, commenced removing to the western boundaries of the State of Missouri, where lands were purchased of the government, and where it was calculated to purchase of those who were unwilling to reside with the Church, as a society, all lands that could be bought, for the purpose of building up a holy city unto God, a New Jerusalem, a place which we were desirous to call Zion, a place of refuge from the scourges and plagues that are so often mentioned in the Bible by the {127} prophets and apostles, which should be poured out upon the earth in the last days; and whereas the inhabitants of Jackson county, Missouri, have leagued and combined themselves against said Church, and have driven the Saints from their lands, and have taken their arms from them, and burned down many of their houses without any provocation; and whereas, we have petitioned the governor of this state and the President of the United States for the redress of wrongs--the law being put to defiance in Jackson county--and for the redemption of rights, that we might be legally repossessed of our lands and property; and whereas the said inhabitants of Jackson county have not only bound themselves to keep us out of that county, but have armed themselves _cap a pie_, and even with cannon for war; and whereas, our people residing in Upper Missouri, have recently armed themselves for military duty and self-defense, seeing their arms taken from them by the inhabitants of Jackson county, were purposely kept from them; and whereas, a number of the members of the Church in the East have emigrated to this region of country, to settle and join with their brethren, with arms to answer the military law, which has created some excitement among the inhabitants of the upper counties of this state; whereupon, to show that our object was only the peaceable possession of our rights and property, and to purchase more lands in the regions round about, we met a committee from Jackson county for compromise, and our emigrating brethren met some gentlemen from Clay and other counties, to satisfy them that their motives were good, and their object peace, which they did; and whereas, the propositions of the Jackson county committee could not be accepted on our part, because they proposed to "buy or sell," and to sell our land would amount to a denial of our faith, as that land is the place where the Zion of God shall stand, according to our faith and belief in the revelations of God, and upon which Israel will be gathered, according to the prophets; and, secondly, the propositions were unfair, notwithstanding they offered double price for our lands, in thirty days, or to sell theirs at the same rate, for this plain reason, that the whole large county of Jackson would be as thirty to one, or nearly so, in comparison with the matter in question, and in supposition, for one thousand dollars, two thousand dollars to our people was asking for three hundred thousand dollars, the exorbitant sum of six hundred thousand dollars, taking the land, rich and poor, within thirty days, with the reproachable, vicious, un-American, and unconstitutional proviso, that the committee on our part bind themselves "that no Mormons should ever settle in Jackson county;" and whereas, our committee proposed to the said Jackson committee (if they would not grant us our rights otherwise), that our people would buy the land of those who were unwilling to live among {128} our people, in that county, and pay them in one year, they allowing the damage we have sustained in the loss of a printing office, apparatus and book-work, houses, property, etc., to come out of the purchase money, but no answer returned; and whereas, to show our honest intentions, and awaken the friends of virtue, humanity, and equal rights, it becomes our duty to lay our case before the world, to be weighed in the balances of public opinion. Now, therefore, as citizens of the United States and leading Elders in the Church of the Latter-day Saints, residing in the State of Missouri, in behalf of the Church, we, the undersigned, do make this solemn appeal to the people and constitutional authorities of this nation, and to the ends of the earth, for peace; that we may have the privilege of enjoying our religious rights and immunities, and worship God according to the dictates of our own consciences, as guaranteed to every citizen by the constitution of the national and state governments; that although the laws have been broken, and are defied in Jackson county, we may be enabled to regain and enjoy out rights and property, agreeable to law, in this boasted land of liberty. Since the disgraceful combination of the inhabitants of Jackson county has set the law at defiance, and put all hope of criminal prosecution against them, in that vicinage, beyond the reach of judge or jury, and left us but a distant expectation of civil remuneration for the great amount of damages we have sustained, necessity compels us to complain to the world; and if our case and calamity are not sufficient to excite the commiseration of the humane, and open the hearts of the generous, and fire the spirits of the patriotic, then has sympathy lost herself in the wilderness, and justice fled from power; then has the dignity of the ermine shrunk at the gigantic front of a mob, and the sacred mantle of freedom been caught up to heaven, where the weary are at rest and the wicked cannot come. To be obedient to the commandments of our Lord and Savior, some of the leaders of the Church commenced purchasing lands in the western boundaries of the State of Missouri, according to the revelation of God, for the city of Zion; in doing which, no law was evaded no rights infringed, and no principle of religion neglected; but the laudable foundation of a glorious work was begun, for the salvation of mankind in the last days, agreeable to our faith, and according to the promises in the sacred Scriptures of God. We verily believed--knowing that the national and state constitutions, and the statute laws of the land, and the commandments of the Lord allowed all men to worship as they please--that we should be protected, not only by the laws of a free republic, but by every republican throughout the realms of freedom. The holy prophets have declared, that "it shall come to pass in the {129} last days that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." And again, it was said by Joel, seemingly to strengthen the faith of the Latter-day Saints in the above, "that whosoever shall call on the name of the Lord shall be delivered: for in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call." The Book of Mormon, which we hold equally sacred with the Bible, says, "that a New Jerusalem should be built up upon this land, unto the remnant of the seed of Joseph, for the which things there has been a type." In fact, all the prophets, from Moses to John the Revelator, have spoken concerning these things. And in all good faith, by direct revelation from the Lord, as in days of old, we commenced the glorious work, that a holy city, a new Jerusalem, even Zion, might be built up, and a temple reared in this generation, whereunto, as saith the Lord, all nations shall be invited. First, the rich and the learned, the wine and the noble, were to be invited; and after that cometh the day of His power. But the inhabitants of Jackson county arrayed themselves against us because of our faith and belief, and destroyed our printing establishment to prevent the spread of the work, and drove men, women and children from their lands, houses, and homes, to perish in the approaching winter. Every blast carried the wailing of women and the shrieks of children across the widespread prairie, sufficiently horrible to draw tears from the savage or melt a heart of stone. Now, that the world may know that our faith in the work and word of the Lord is firm and unshaken; and to show all nations, kindreds, tongues and people, that our object is good, for the good of all, we come before the great family of mankind for peace, and ask their hospitality and assistance for our comfort, and the preservation of our persons and property, and solicit their charity for the great cause of God. We are well aware that many slanderous reports and ridiculous stories are in circulation against our religion and society; but as wise men will hear both sides and then judge, we sincerely hope and trust that the still, small voice of truth will be heard, and our great revelations read and candidly compared with the prophecies of the Bible, that the great cause of our Redeemer may be supported by a liberal share of public opinion, as well as by the unseen power of God. It will be seen by reference to the Book of Commandments, page 135, that the Lord has said to the Church--and we mean to live by His {130} words: "Let no man break the laws of the land, for he that keepeth the laws of God hath no need to break the laws of the land." [6] Therefore, as the people of God, we come before the world, and claim protection by law of the common officers of justice in every neighborhood where our people may be. We claim the same at the hands of the governors of the several states, and of the President of the United States, and of the friends of humanity and justice in every clime and country of the globe. By the desperate acts of the inhabitants of Jackson county, many hundreds of American citizens are deprived of their lands and rights. It is reported, we mean to regain our possessions, and even Jackson county, "by the shedding of blood;" but if any man will take the pains to read the 153rd page of the Book of Commandments he will find it there said: "Wherefore the land of Zion shall not be obtained but by purchase or by blood; otherwise there is none inheritance for you. And if by purchase, behold you are blessed; and if by blood, _as you are forbidden to shed blood_, lo, your enemies are upon you, and you shall be scourged from city to city, and from synagogue to synagogue, and but few shall stand to receive an inheritance." [7] So we declare that we have ever meant and now mean to purchase the land of our inheritance of the government, like all honest men, and of those who would rather sell their farms than live in our society; and, as thousand have done before us, we solicit the aid of the children of men, and of government, to help us to obtain our rights in Jackson county, and the land whereon the Zion of God, according to our faith, shall stand in the last days, for the salvation and gathering of Israel. Let no man be alarmed because our society has commenced gathering to build a city and a house for the Lord, as a refuge from present evils and coming calamities. Our forefathers came to this goodly land of America to shun persecution and enjoy their religious opinions and rights, as they thought proper; and the Lord, after much tribulation, blessed them: and has said that we should continue to importune for redress and redemption by the hands of those who are placed as rulers and are in authority over us, according to the laws and constitution of the people, which he has suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles; that every man may act in doctrine and in principle pertaining to futurity according to the moral agency which He has given unto him; that every man may be accountable for his own sins in that day of judgment; and for this purpose He has established the {131} constitution of this land by the hands of wise men, whom He raised up unto this very purpose, and redeemed the land by the shedding of blood. [8] Now we seek peace, and ask our rights, even redress and redemption, at the hands of the rulers of this nation; not only our lands and property in Jackson county, but for free trade with all men, and unmolested emigration to any part of the Union, and for our inherent right to worship God as we please. We ask the restoration of these rights, because they have been taken from us or abridged by the violence and usurpation of the inhabitants of Jackson county. As a people we hold ourselves amenable to the laws of the land; and while the government remains as it is, the right to emigrate from state to state, from territory to territory, from county to county, and from vicinity to vicinity, is open to all men of whatever trade or creed, without hindrance or molestation; and as long as we are justifiable and honest in the eyes of the law, we claim it--whether we remove by single families or in bodies of hundreds--with that of carrying the necessary arms and accoutrements for military duty; and we believe that all honest men, who love their country and their country's glory, and have a wish to see the law magnified and made honorable, will not only help to perpetuate the great legacy of freedom that came unimpaired from the hands of our venerable fathers to us, but they will also protect us from insult and injury, and aid the work of God, that they may reap a reward in the regions of bliss, when all men receive according to their works. In relation to our distress from the want of our lands in Jackson county, and for the want of property destroyed by fire and waste, rather than do any act contrary to law, we solemnly appeal to the people with whom we tarry, for protection from insult and harm, and for the comforts of life, by labor or otherwise, while we seek peace and satisfaction of our enemies through every possible and honorable means which humanity can dictate, or philanthropy urge, or religion require. We are citizens of this republic, and we ask our rights as republicans, not merely in our restoration to our lands and property in Jackson county, Missouri, but in being considered honest in our faith; honest in our deal, and honest before God, till, by due course of law, we may be proved otherwise; reserving the right of every man's being held amenable to the proper authority for his own crimes and sins. "Crowns won by blood, by blood must be maintained;" and to avoid blood and strife, and more fully satisfy the world that our object is peace and good will to all mankind, we hereby APPEAL for peace to the ends of the earth and ask the protection of all people. We shall use {132} every fair means in our power to obtain our rights and immunities without force; setting an example for all true believers that we will not yield our faith and principles for any earthly consideration, whereby a precedent might be established that a majority may crush any religious sect with impunity. If we give up our rights in Jackson county, farewell to society! farewell to religion! farewell to our rights! farewell to property! farewell to life! The fate of our Church now might become the fate of the Methodists next week, the Catholics next month, and the overthrow of all societies next year, leaving nation after nation a wide waste, where reason and friendship once were. Another, and the great object which we mean to help to accomplish, is the salvation of the souls of men. To bring to pass this glorious work, like many other religious denominations in all ages, we shall license Elders to preach the everlasting Gospel to all nations, according to the great commandment of our Lord and Savior Jesus Christ, as recorded in Matthew: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world." Thus we shall send laborers into the Lord's vineyard, to gather the wheat, and prepare the earth against the day when desolations shall be poured out without measure; and as it now is and ever has been considered one of the most honorable and glorious employments of men to carry good tidings to the nations, so we shall expect the clemency of all men, while we go forth, for the last time, to gather Israel for the glory of God, that He may suddenly come to His temple: that all nations may come and worship in His presence, when there shall be none to molest or make afraid, but the earth shall be filled with His knowledge and glory. We live in an age of fearful imagination; with all the sincerity that common men are endowed with, the Saints have labored without pay, to instruct the United States that the gathering had commenced in the western boundaries of Missouri, to build a holy city, where, as may be seen in the eighteenth chapter of Isaiah, the present should "be brought unto the Lord of Hosts of a people scattered and peeled, and from a people terrible from their beginning hitherto; a nation meted out and trodden under foot, whose land the rivers have spoiled, to the place of the name of the Lord of Hosts, the Mount Zion:" and how few have come forth rejoicing that the hour of redemption was nigh! And some that came have turned away, which may cause thousands to exclaim, amid the general confusion and fright of the times, "Remember Lot's wife." {133} It would be a work of supererogation to labor to show the truth of the gathering of the children of Israel in these last days; for the prophet told us long ago, that it should "no more be said, The Lord liveth, that brought the children of Israel out of the land of Egypt, but, The Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither He had driven them," and so it must be for the honor and glory of God. The faith and religion of the Latter-day Saints are founded upon the old Scriptures, the Book of Mormon, and direct revelation from God; and while every event that happens around us is evidence of the truth of them, and an indicator that the great and terrible day of the Lord is near, we entreat the philanthropist, the moralist, and the honorable men of all creeds and sects, to read our publications, to examine the Bible, the Book of Mormon, and the Commandments, and listen to the fullness of the Gospel, and judge whether we are entitled to the credit of the world for honest motives and pure principles. A cloud of bad omen seems to hang over this generation; men start up at the impulse of the moment, and defy and outstrip all law, while the destroyer is also abroad in the earth, wasting flesh without measure, and none can stay his course. In the midst of such portentous times, we feel an anxious desire to prepare, and help others to prepare, for coming events; and we candidly believe that no honest man will put forth his hand to stop the work of the Lord or persecute the Saints. In the name of Jesus Christ, we intreat the people of this nation to pause before they reject the works of the Lord or His servants; these, like all flesh, may be imperfect, but God is pure; hear ye Him. While we ask peace and protection for the Saints, wherever they may be, we also solicit the charity and benevolence of all the worthy of the earth, to purchase the righteous a holy home, a place of rest, and a land of peace; believing that no man who knows he has a soul will keep back his mite, but cast it in for the benefit of Zion; thus, when time is no longer, he, with all the ransomed of the Lord, may stand in the fullness of joy, and view the grand pillar of heaven, which was built by the faith and charity of the Saints, beginning at Adam, with his motto in the base, "Repent and live," surrounded with a beautiful circle sign, supported by a cross about midway up its lofty column, staring the world in letters of blood, "The Kingdom of Heaven is at hand;" and finished with a plain top towering up in the midst of the celestial world-- around which is written by the finger of Jehovah, "Eternal Life is the greatest gift of God." Although we may fail to show all men the truth of the fullness of the Gospel, yet we hope to be able to convince some that we are {134} neither deluded nor fanatics; but, like other men, have a claim on the world for land and for a living, as good and as great as our venerable fathers had for independence and liberty; that though the world has been made to believe, by false reports and vague stories, that the Saints--called "Mormons"--were meaner than the savages, still God has been our help in time of trouble, and has provided for us in due season, and, to use the language of Pope, He has let the work "spread undivided" and "operate unspent." For the honor of our beloved country, and the continuation of its free government, we appeal for peace, for an example of forbearance, and the diffusion of the everlasting Gospel; we appeal to the humanity of all nations, and for the glory of God, before whom we must all answer for the deeds done in life, and for the hope of holiness hereafter, we mean to remain faithful to the end, continuing to pray to the Lord to spare us and the people from whatever is evil and not calculated to humble us, and prepare us for His presence and glory; at the same time beseeching Him, in the name of Jesus, to extend His blessings to whom He will, and His mercy to all; till by righteousness, the kingdoms of this world become fair as the sun and clear as the moon. (Signed) W. W. PHELPS, DAVID WHITMER, JOHN WHITMER, EDWARD PARTRIDGE, JOHN CORRILL, ISAAC MORLEY, PARLEY P. PRATT, LYMAN WIGHT, NEWEL KNIGHT, THOMAS B. MARSH, SIMEON CARTER, CALVIN BEEBE. Missouri, United States, July, 1834. Footnotes 1. Also given "Burghart's" in some of the Church records. 2. Of these sorrowful scenes Elder Heber C. Kimball in his journal, gives the following description, which ought not to be lost to the reader of Church History: "When the cholera first broke out in the camp, Brother John S. Carter was the first who went forth to rebuke it, but [he] himself, was immediately seized by it, and as before stated, was the first who was slain. In about thirty minutes after his death, Seth Hitchcock followed him; and it appeared as though we must sink under the destroyer with them. We were not able to obtain boards to make coffins, [for those who died], but were under the necessity of rolling them up in their blankets, and burying them in that manner. So we placed them on a sled, which was drawn by a horse about half a mile, where we buried them in a little bluff by the side of a small stream that emptied into Rush creek. This we accomplished by dark, and returned. Our hopes were that no more would die, but while we were uniting in a covenant to pray once more with uplifted hands to God, we looked at our beloved brother, Elder Wilcox, and he was gasping his last. At this scene my feelings were beyond expression. Those only who witnessed it, can realize anything of the nature of our sufferings, and 50 felt to weep, and pray to the Lord that He would spare my life that I might behold my dear family again. I felt to covenant with my brethren, and I felt in my heart never to commit another sin while I lived. We felt to sit and weep over our brethren, and so great was our sorrow that we could have washed them with our tears, to realize that they had traveled one thousand miles through so much fatigue to lay down their lives for our brethren--and who hath greater love than he who is willing to lay down his life for his brethren? This increased our love to them. About 12 o'clock at night we placed Brother Wilcox on a small sled, which we drew to the place of interment, with one hand hold of the rope, and in the other we bore our firelocks for our defense. While one or two were digging the grave, the rest stood with their arms to defend them. This was our situation, the enemies around us, and the destroyer in our midst. Soon after we returned another brother was taken away from our little band; thus it continued until five out of ten [attacked] were taken away. It was truly affecting to see the love manifested among the brethren for one another, during the affliction; Brother Joseph, seeing the sufferings of his brethren, stepped forward to rebuke the destroyer, but was immediately seized with the disease himself; and I assisted him a short distance from the place, when it was with difficulty he could walk. All that kept our enemies from us was the fear of the destroyer which the Lord so sent among us. After burying these five brethren, or about this time, I was seized by the hand of the destroyer, as I had gone in the woods to pray. I was instantly struck blind, and saw no way whereby I could free myself from the disease, only to exert myself by jumping and thrashing myself about, until my sight returned to me, and my blood began to circulate in my veins. I started and ran some distance, and by this means, through the help of God, I was enabled to extricate myself from the grasp of death. This circumstance took place in a piece of woods just behind Brother Sidney Gilbert's house * * * * * * Two other brethren died at Brother Gilbert's house about this same time. One of these was a cousin to Brother Joseph Smith, the Prophet." 3. Heber C. Kimball remarks: "The Lord took him at his word." Extracts from Kimball's journal, _Times and Seasons_, vol. 6, p. 839. The remarks in the body of the history, and this expression from Elder Kimball's journal are liable to create a misunderstanding concerning Brother Algernon Sidney Gilbert, than whom the Lord has had few more devoted servants in this dispensation. The place and date of his birth cannot now be ascertained. His father's family resided in Huntington, Connecticut. Besides himself, there was a younger brother who joined the Church, but he died of cholera in St. Louis, Missouri, the same year as his elder brother. Elder Gilbert for some years was successful merchant in Painesville, Ohio; and subsequently, with Newel K. Whitney, he founded the successful mercantile firm of Gilbert and Whitney in Kirtland, Ohio, at which place the Gospel found him in the year 1830. Later, he was called to go to Missouri, and was appointed keeper of the Lord's storehouse, and upon him also devolved the responsibility of purchasing lands for the Saints. He was devoted to the interest of the Saints and the Church. In the persecutions which came upon the people in Jackson county he sacrificed all his goods, and was among the six who offered their own lives for the lives of their friends in the Jackson county trouble. As to his refusing to accept the appointment to go and preach the Gospel to the Gentiles, that refusal did not arise from any lack of faith in the truth of God's great work, but from a native diffidence and a lack of confidence in his own ability to preach. He was a man of rare good sense, conservative and of sound judgment. All of which appears in the many communications drawn up in Missouri by him during the troublous times through which the Church passed in those days. Much of the correspondence between the Missouri brethren and Governor Dunklin was the work of Elder Gilbert, and it bears witness to the truth of what is here said of him. Nor did he entirely refuse to bear witness of the truth of the Gospel to others. In a communication to the _Messenger and Advocate_ from Huntington, Connecticut, under date of September 24, 1834, his aged father, Eli Gilbert, describing the visit of his son to that place some two years previous, says: "He continued with us about two weeks, and in that time was pressed by his friends and acquaintances to meet them and others, and inform them concerning the people, and the Book of Mormon. This he cheerfully did, as often as his low state of health would permit; and although threatened and abused by some of our pious persecutors, yet he was not much hurt nor interrupted. When a meeting was held, a goodly number were brought to serious inquiry concerning these things, and several would gladly have received baptism, as they afterwards told me. And, thank God, some retain that desire and determination yet." 4. This formal order to discharge every man of Zion's camp and release him to return home may be considered as the termination of Zion's camp expedition for the redemption of Zion. Had Governor Dunklin possessed the courage to enforce the law of the State; had he called out the militia of Missouri to reinstate the exiles in their homes as at one time he expressed a willingness to do, the history of Zion's camp might have had a different ending; for the exiles reinstated in their lands, and reinforced by the two hundred brethren who constituted Zion's camp, might have been able to have maintained their inheritances on that land; but Governor Dunklin when the crisis came, lacked the necessary courage to fulfill his promise, and without the moral assistance which the reinstatement of the Saints upon their lands by the military forces of the state would give, the exiles and Zion's camp were powerless. Perhaps also another view is admissible. Had the members of Zion's camp been more faithful, less contentious, more united; had the Saints in the eastern branches had more faith--faith to send up to Zion more men and more money with which to strengthen the hands of the Saints on the land of Zion--the history of Zion's camp might have been different: for with a larger force they would doubtless have been able to hold their lauds against the mob, independent of the action of the State authorities. But thus it is: what men and great movements might attain to is often defeated, sometimes by the actions of enemies, sometimes by the lack of devotion and faith and energy on the part of those into whose hands great enterprises are committed. While God's general purposes will never ultimately be defeated by man, still upon each side of the general purposes of God a margin somewhat wide seems to have been left in which those both for and against those purposes may write what history they please--one that will meet with the approval of God, or one that will meet only with condemnation--herein is the agency of man. But in the exercise of that agency God's purposes will not be thwarted, for man's agency will not extend so far as that; if it did, it would interfere with God's agency and decrees. The order above, I again remark, closed the history of this first march of Zion's Camp; and the redemption of Zion has been left to other hands, and to other times. But that its redemption will come no one doubts who believes in the firm decrees of God. 5. The editor of the _Evening and Morning Star_ (Oliver Cowdery) thus concluded an editorial which preceded this "Appeal," published in the number of the _Star_ above quoted: "With the most of individuals and societies who have been traduced, and their characters and designs misrepresented, their last appeal has been made to the world or nation at large; here they rested their claim, and here the matter, with them, was brought to a final close. If the community approved their course, they triumphed; if not, it sank forever; but this is not the last resort of a people whose interest is in heaven, and whose hope is built upon the everlasting word of Omnipotence. When earthly courts and tribunals fail, and when the voice of the people is not given in their favor, and a place on earth is denied them, and their helpless, innocent posterity, their last great refuge is Jehovah; and if, like the ancients, they are driven from the face of society, that even a lodging place is forbidden them, they can wander in obscurity, not 'accepting deliverance,' till their change comes, and they 'obtain a better resurrection.'" _Evening and Morning Star_, vol. 2, p. 361. 6. Doctrine and Covenants, sec. 58:21. 7. Doctrine and Covenants, sec. 63:29-31. 8. Doctrine and Covenants, sec. 101:76-80. {135} Chapter IX. Return of the Prophet to Kirtland--Sundry Events in Missouri. [Sidenote: The Prophet Returns to Kirtland.] On the 8th of July I went to the eastern part of Clay county, and held a meeting in the evening at the house of Thomas B. Marsh. Those present were chiefly High Priests and Elders. On the 9th I started for Kirtland, in company with my brother Hyrum, Frederick G. Williams, William E. M'Lellin and others, in a wagon. July 10.--Elder Corrill wrote as follows: _Samuel C. Owens, Esq_.: SIR--The last time I saw you in Liberty you said that an answer to our proposals, you thought, would be forwarded soon; but it has not been done. We are anxiously waiting to have a compromise effected, if possible. Respecting our wheat in Jackson county, can it be secured so that we can receive the avails of it, or not, seeing that we are at present prohibited the privilege [of harvesting it]? JOHN CORRILL. P. S.--Please hand the following to Colonel Pitcher. J. C. LIBERTY, July 10, 1834. _Colonel Thomas Pitcher_: SIR--The following is a true copy of an order from the governor for our arms. Have the goodness to return an answer as soon as possible, that we may know whether we can have the arms upon said order or not; also, when. Send word when we can receive them, and we will appoint an agent to receive and receipt the same. Be assured we do not wish to obtain them from any hostile intentions, but merely because {136} the right of property is ours. If I remember right, there is one gun and a sword more than the order calls for. JOHN CORRILL. [Here followed a copy of the Governor's order of May 2, to Colonel Lucas.] [1] [Sidenote: Assembling of the High Council in Missouri.] On the 12th the High Council of Zion assembled in Clay county, and appointed Edward Partridge, Orson Pratt, Isaac Morley and Zebedee Coltrin to visit the scattered and afflicted brethren in that region, and teach them the ways of truth and holiness, and set them in order according as the Lord shall direct; but it was decided that it was not wisdom for the Elders generally to hold public meetings in that region. It was also decided that Amasa Lyman assist Lyman Wight in his mission of gathering the strength of the Lord's house, to which labor I had appointed him. _July 31_.--The High Council of Zion assembled, and heard the report of Edward Partridge, Orson Pratt, Zebedee Coltrin, and Isaac Morley, concerning the mission appointed them at the previous council. [Sidenote: The Counsel of David Whitmer.] President David Whitmer gave the council some good instructions, to the effect that it was their duty to transact all business in order, and when any case is brought forward for investigation, every member should be attentive and patient to what is passing in all cases, and avoid confusion and contention, which are offensive in the sight of the Lord. He also addressed the Elders, and said it was not pleasing in the sight of the Lord for any man to go forth and preach the Gospel of peace, unless he is qualified to set forth its principles in plainness to those whom he endeavors to instruct; and also he should be informed as to the rules and regulations of the Church of the Latter-day Saints; for just {137} as a man is, and as he teaches and acts, so will his followers be, let them be ever so full of notions and whims. He also addressed the congregation, and told them it was not wisdom for the brethren to vote at the approaching election; and the council acquiesced in the instructions of the president. [Sidenote: Proposition of W. W. Phelps.] William W. Phelps proposed to the council to appoint a certain number of Elders to hold public meetings in that section of country [Clay county], as often as should be deemed necessary, to teach the disciples how to escape the indignation of their enemies, and keep in favor with those who were friendly disposed. Simeon Carter, John Corrill, Parley P. Pratt and Orson Pratt were appointed by the unanimous voice of the council and congregation to fill the mission. [Sidenote: Charges Against Samuel Brown.] Elder Nathan West preferred charges against Samuel Brown, High Priest, for teaching contrary to counsel, namely, encouraging the brethren in practicing gifts (speaking in tongues,) in ordaining Sylvester Hulet a High Priest (without counsel) in a clandestine manner; asserting that he had obtained a witness of the Lord, which was a command to perform the same on receiving the gift of tongues, which gift he had never before received, but afterwards said that he had been in possession of that gift for the space of a year; and in undervaluing the authority and righteousness of the High Council by charging Elder West not to say anything that would tend to prejudice their minds, lest they might not judge righteously. The charges were sustained by the testimony of Leonard Rich, Charles English, Brother Bruce, Edward Partridge, Hiram Page, Roxa Slade, Caleb Baldwin, and Sylvester Hulet. President David Whitmer gave the following decision, which was sanctioned by the council: "According to testimony and the voice of the Holy Spirit, which is in us, we say unto you, that God, in His {138} infinite mercy, doth yet grant you a space for repentance; therefore, if you confess all the charges which have been alleged against you to be just, and in a spirit that we can receive it, then you [Samuel Brown] can stand as a private member in this Church, otherwise we have no fellowship for you; and also, that the ordination or Sylvester Hulet, by Samuel Brown, is illegal and not acknowledged by us to be of God, and therefore it is void." Brother Brown confessed the charges, and gave up his license, but retained his membership. [2] [Sidenote: Letter of Appointment to the Elders.] Council adjourned on the evening of the first of August; but previous to adjourning, the Council gave the following letter to the Elders appointed to visit the churches in Clay county: _To the Latter-day Saints who have been driven from the land of their inheritance, and also those who are gathering in the regions round about, in the western boundaries of Missouri. The High Council established according to the pattern given by our blessed Savior Jesus Christ, send greeting_: DEAR BRETHREN--We have appointed our beloved brother and companion in tribulation, John Corrill, to meet you in the name of the Lord Jesus. He, in connection with others also duly appointed, will visit you alternately for the purpose of instructing you in the necessary qualifications of the Latter-day Saints; that they may be perfected, that the officers and members of the body of Christ may become very prayerful and very faithful, strictly keeping all the commandments, and walking in holiness before the Lord continually; that all that mean to have the destroyer pass over them, as the children of Israel, and not slay them, may live according to the "word of wisdom;" that the Saints, by industry, diligence, faithfulness, and the prayer of faith, may become purified, and enter upon their inheritance, to build up Zion, according to the word of the Lord. We are sure if the Saints are very humble, very watchful, and very prayerful, that few will be deceived by those who have not authority to teach, or who have not the spirit to teach according to the power of the {139} Holy Ghost, and the scriptures. Lest any man's blood be required at your hands, we beseech you, as you value the salvation of souls, who are within, to set an example worthy to be followed by those who are without the kingdom of our God and His Christ, that peace by grace, and blessings by righteousness, may attend you, until you are sanctified and redeemed. Dated, Clay county, August 1, 1834. [Sidenote: Arrival of the Prophet in Kirtland.] About this time I arrived in Kirtland, after a tedious journey from the midst of enemies; mobs, cholera, and excessively hot weather, having parted from those whom I started with on the 9th ultimo, at different points of the journey. _August 4_.--[Kirtland.] A council of Elders ordained Thomas Colburn, Elder; and resolved to send Elder Zerubbabel Snow to Canada, to labor in the ministry. [Sidenote: Charges Against the Hulet Branch.] _August 6_.--The High Council of Zion assembled in Clay county, and resolved that Leonard Rich act in the place of Parley P. Pratt, who was absent, and Amasa Lyman in place of William E. M'Lellin, absent. The following charge was then preferred: This may certify, that whereas, the brethren and sisters comprising that part of the Church known by the name of the Hulet Branch, have imbibed certain principles concerning the gifts that are not thought to be correct by the remainder of the Church; which principles seem to have a tendency to cause disunion in the Church. I, therefore, as a well wisher in the cause of Christ, and for the peace, and love, and upholding of the great cause of God, do hereby pray that the High Council will take into consideration the above report, that we all may come to understanding and grow until we all come unto the perfect stature of men and women in Christ Jesus. (Signed) NATHAN WEST. [Sidenote: Testimony Against the Hulet Branch.] Charles English testified that the Hulet Branch believed that they received the word of the Lord by the gift of tongues, and would not proceed to their temporal business without receiving the word of the Lord. Sylvester Hulet would speak, and {140} Sally Crandall interpret. Said they would not receive the teachings of ordained members, even Brother Joseph Smith, Jun., himself, unless it agreed with their gifts. Said they received the word of the Lord while they were in Jackson county, that they were to be persecuted by their brethren in Clay county, and now it had come. Also said that the heads of the Church would have to come down and receive the gifts as they did. Said that they, the Hulet Branch, had come up to their privileges more than the rest of the Church. They thought they were right; but if they could be convinced that they were wrong, they would retract. Sister Crandall professed to know and see men's hearts. Philo Dibble concurred in the foregoing testimony, and also testified that Sister Crandall saw the hearts of King Follett and Hiram Page, and they were not right. Hiram Page testified that Lyman Leonard said, if it was necessary to lay aside the gifts for a season, they would receive a knowledge of it through the gifts. Nathan West concurred in the foregoing testimony, also testified that Sally Crandall saw his heart, that it was full of eyes; also eyes in others' hearts, some few, some many eyes. Daniel Stanton testified that Sally Crandall said she saw his heart and saw two books in it, and that there was a Nephite standing behind him to push him into his duty; also that Sylvester Hulet spoke in tongues in meeting, and Sally Crandall interpreted thus: Verily, verily, thus saith the Lord unto you, little band, ye must beware, for there are many who are seeking to pry into your privileges. Absalom Crichfield testified that when he was in Jackson county last spring, the Hulet Branch said, in tongues, that they would be safe, during the night, from any interruption by the mob; but, before morning, Lyman Leonard and Josiah Sumner were whipped; they also said that they saw my heart, and three young women in it. Brother Batson and Alpheus Gifford concurred in much {141} of the foregoing testimony, and also other similar circumstances in addition. After an adjournment of three-quarters of an hour, the president instructed the speakers not to seek to excel, but speak according to truth and equity; and that they ought to chase darkness from their minds, and be exercised on the subject upon which they were to speak, in order that they might touch upon points of doctrine, bring hidden things to light, and make dark things, clear, etc. [Sidenote: Decision of the Council in the Hulet Branch Case.] After councilors had spoken, the president said: "As for the gift of tongues in the manner it was used in the Hulet Branch, the devil deceived them, and they obtained not the word of the Lord, as they supposed, but were deceived; and as for the gift of 'seeing,' as held by the Hulet Branch, it is of the devil, saith the Lord God." The council were unanimous in sanctioning the decision, and appointed Amasa Lyman and Simeon Carter to go and labor with Brother Hulet and Sister Crandall, and others of like faith, and set the truth in order before them. I have been thus particular in giving the history of this council, as the gift of tongues is so often made use of by Satan to deceive the Saints. [Sidenote: Elders Sent Forth to Preach.] The council adjourned to the 7th, when about twenty Elders were sent forth to preach the Gospel to the world, but not in Jackson or Clay counties or their vicinity. [Sidenote: The Case of William Batson.] President David Whitmer testified to the council that William Batson was not capable of filling his office of Elder, because he had not discretion and understanding sufficient to act wisely in that capacity, whereupon the council voted unanimously, that his office and license be taken from him; to which he consented, and gave up his license. Elias and Isaac Higbee, and Jesse Hitchcock, were ordained to the High Priesthood, and council adjourned to the 21st of August. Footnotes 1. Vol. 1, p. 491. 2. The closing words in the decision signed by David Whitmer and W. W. Phelps as moderators and John Whitmer, clerk, are: "Therefore Brother Brown stands as a private member in this Church--all this by the voice of the councilors." (Far west Record of High council (Ms.), p. 57.) {142} Chapter X. Charges Against the Prophet on his Return from Zion's Camp Expedition--Trial of Elder Sylvester Smith. _Minutes of a Council held at Kirtland, August 11, 1834_. This day a number of High Priests and Elders of the Church of the Latter-day Saints, assembled in the new school house, for the purpose of investigating a matter of difficulty growing out of certain reports, or statements, made by Elder Sylvester Smith, one of the High Councilors of this Church, accusing President Joseph Smith, Jun., with criminal conduct during his journey to and from Missouri this spring and summer. After calling the meeting to order, President Joseph Smith spoke at considerable length upon the circumstances of their journey to and from Missouri, and very minutely laid open the causes out of which the jealousies of Brother Sylvester Smith and others had grown. He made a satisfactory statement concerning his rebukes and chastisements upon Sylvester Smith and others, and also concerning the distribution of monies and other properties, calling on brethren present who accompanied him, to attest the same, all of which was satisfactory to the brethren present, as appeared by their own remarks afterwards. After President Joseph Smith had closed his lengthy remarks, Brother Sylvester Smith made some observations relative to the subject of their difficulties, and began to make a partial confession for his previous conduct, asking forgiveness for accusing Brother Joseph publicly, on the Saturday previous, of prophesying lies in the name of the Lord; and for abusing (as he had said) his (Sylvester's) character before the brethren, while journeying to the west. Elder Rigdon made some remarks, by way of reproof, upon the conduct of Sylvester Smith. Elder John P. Greene spoke: others also, followed by the clerk [Oliver Cowdery]: after which, on motion of Elder Rigdon, the assembly arranged itself into a council, Bishop Newel K. Whitney presiding, and proceeded to discuss how this difficulty should be disposed of. {143} Elder John Smith thought that for Brother Sylvester to make a public confession in the _Star_, would be the way to heal the wound. Elder Cahoon followed with nearly the same remarks. Elder Isaac Hill thought it ought to be quashed and go no further: followed with the same from Elder I. Bishop. Samuel H. Smith said that it was his opinion that Brother Sylvester ought to make a more public confession, and send by letter, to those who are in the same transgression with himself, and inform them of this decision; and then, if necessary, make it public in the _Star_. Elder Orson Hyde thought the confession ought to be as liberal as the accusation, or that it ought to be written and published. Elder John P. Greene said, that if Brother Sylvester would view this thing in its proper light, he would be willing to make a public confession, and send it forth; and he advised him to do this for the salvation of the churches abroad. Elder Isaac Story said, that it was his opinion, that the plaster ought to be as large as the wound; that a proper statement ought to be published abroad. The clerk [Oliver Cowdery] then proposed that the council send a certificate of resolution, informing the churches abroad, that the conduct of President Joseph Smith has been investigated, and that he has acted in a proper manner, and in every respect has conducted himself to the satisfaction of the Church in Kirtland; and also let Brother Sylvester make a proper confession, following the same minutes. Elders Amasa Lyman, Peter Shirts, Truman Wait, Roswell Evans, Alpheus Cutler, and Thomas Burdick, made remarks to the same effect. Elder Sidney Rigdon made a few remarks upon the attitude in which Sylvester stood before the world, in endeavoring to preach the Gospel. Elder Orson Hyde moved for a decision relative to the first question, viz., What is to be done to arrest the evil. The moderator [Bishop Newel K. Whitney] then proceeded, after a few remarks, to give a decision according to a motion previously made, viz., that an article be published in the _Evening and Morning Star_, by the direction of the Council, that the Church in Kirtland has investigated the conduct of President Joseph Smith, Jun., while journeying to the west, and returning; and that we find that he has acted in every respect in an honorable and proper manner with all monies and other properties entrusted to his charge; after which a vote was taken and carried to the above effect. A motion was then made by Orson Hyde, and seconded by Sidney Rigdon, that a committee of three be appointed to write the article for the _Star_, agreeable to the decision. {144} Oliver Cowdery, Thomas Burdick and Orson Hyde, were nominated and appointed a committee by unanimous vote. Brother Sylvester then said that he was willing to publish a confession in the _Star_. OLIVER COWDERY, Clerk. [Sidenote: The Prophet Reports His Vindication to the Elders in Missouri.] I wrote to Lyman Wight, Edward Partridge, John Corrill, Isaac Morley, and others of the High Council of Zion, from Kirtland, August 16, 1834, as follows: DEAR BRETHREN--After so long a time, I dictate a few lines to you, to let you know that I am in Kirtland, and that I found all well when I arrived, as pertaining to health; but our common adversary had taken the advantage of our Brother Sylvester Smith, and others, who gave a false coloring to almost every transaction, from the time we left Kirtland, until we returned, and thereby stirred up a great difficulty in the Church against me. Accordingly I was met in the face and eyes, as soon as I had got home, with a catalogue of charges as black as the author of lies himself, and the cry was Tyrant--Pope--King--Usurper--Abuser of men--Angel--False Prophet--Prophesying lies in the name of the Lord--Taking consecrated monies--and every other lie to fill up and complete the catalogue. Such experiences may be necessary to perfect the Church, and render our traducers mete for the devourer, and the shaft of the destroying angel. In consequence of having to combat all these, I have not been able to regulate my mind, so as to give you counsel, and the information that you needed; but that God who rules on high, and thunders judgments upon Israel when they transgress, has given me power from the time I was born into the kingdom to stand; and I have succeeded in putting all gainsayers and enemies to flight, unto the present time; and notwithstanding the adversary laid a plan, which was more subtle than all others, as you will see by the next _Star_, I now swim in good, clean water, with my head out. I shall now proceed to give you such counsel as the Spirit of the Lord may dictate. You will recollect that your business must be done by your High Council. You will recollect that the first Elders are to receive their endowment in Kirtland, before the redemption of Zion. You will recollect that Council will have power to say who of the first Elders among the children of Zion are accounted worthy; and you will also recollect that you have my testimony in behalf of certain ones, previous to my departure. You will recollect {145} that the sooner these ambassadors of the Most High are dispatched to bear testimony, to lift up a warning voice, and proclaim the everlasting Gospel, and to use every convincing proof and faculty with this generation, while on their journey to Kirtland--the better it will be for them and for Zion. Inasmuch as the indignation of the people sleepeth for a while our time should be employed to the best advantage; although it is not the will of God, that these ambassadors should hold their peace after they have started upon their journey. They should arouse the sympathy of the people. I would recommend to Brother Phelps, (if he be yet there,) to write a petition, such as will be approved by the High Council; and let every signer be obtained that can be, in the State of Missouri by them while they are on their journey to this place [Kirtland] that peradventure we may learn whether we have friends or not in these United States. This petition is to be sent to the governor of Missouri, to solicit him to call on the President of the United States for a guard to protect our brethren in Jackson county, upon their own lands, from the insults and abuse of the mob. And I would recommend to Brother Wight to enter complaint to the governor as often as he receives any insults or injury; and in case that they proceed to endeavor to take life, or tear down houses, and if the citizens of Clay county do not befriend us, to gather up the little army, and be set over immediately into Jackson county, and trust in God, and do the best he can in maintaining the ground. But, in case the excitement continues to be allayed, and peace prevails, use every effort to prevail on the churches to gather to those regions and locate themselves, to be in readiness to move into Jackson county in two years from the eleventh of September next, which is the appointed time for the redemption of Zion. If--verily I say unto you--if the Church with one united effort perform their duties; if they do this, the work shall be complete--if they do not this in all humility, making preparation from this time forth, like Joseph in Egypt, laying up store against the time of famine, every man having his tent, his horses, his chariots, his armory, his cattle, his family, and his whole substance in readiness against the time when it shall be said: 'To your tents, O Israel! Let not this be noised abroad; let every heart beat in silence, and every mouth be shut. Now, my beloved brethren, you will learn by this we have a great work to do, and but little time to do it in; and if we do not exert ourselves to the utmost in gathering up the strength of the Lord's house that this thing may be accomplished, behold there remaineth a scourge for the Church, even that they shall be driven from city to city, and {146} but few shall remain to receive an inheritance; if those things are not kept, there remaineth a scourge also; therefore, be wise this once, O ye children of Zion! and give heed to my counsel, saith the Lord. I would inform Bishop Partridge that the bill I received from him was good, and when I can get our money changed for another, I will mail it to him. The brethren, up to now, have generally arrived from Clay county in health, notwithstanding the warm season. I would also inform Bishop Partridge that I am not satisfied with Brother Hulet concerning the colt, and so long as unrighteous acts are suffered in the Church, it cannot be sanctified, neither can Zion be redeemed; and also that I was obliged to leave the consecrated horn in Illinois, also Brother William E. M'Lellin, who was sick. We expect when he recovers that he will come to Kirtland. He was very humble, and I entertain no doubt as to his standing while he continues so. We have a desire to hear concerning the cholera, and whether Sister Bunnel is yet alive. Inform us as to all deaths, and give the names and standing of all those who are called away. The cholera is raging in Detroit, Cleveland, Fairport, Buffalo, and other places. We found it in Chariton as we came through and almost every other place. It is an awful and solemn day, but this is only the foreshadowing of what is to come. The churches seem to be in a cold, languid and disconsolate state; and as the revolution of the earth is once in twenty-four hours, so we may look for frequent revolutions among this wicked and perverse generation, and also in the Church of Christ. When the head is sick, the whole body is faint; and when the Church lifts up the head, the angel will bring us good tidings. Even so. Amen. Joseph Smith, Jun. [Sidenote: The Plague of Cholera in Cleveland.] _August 21_.--Doctor Frederick G. Williams returned from Cleveland and told us concerning the plague, and after much consultation, we agreed that Dr. Williams should go to Cleveland and commence administering to the sick, for the purpose of obtaining blessings for them, and for the glory of the Lord. Accordingly, we (Joseph, Frederick, and Oliver,) united in prayer before the Lord for this thing. Now, O Lord, grant us these blessings in the name of Jesus Christ. Amen. [Sidenote: Affairs in Missouri--Hulet Branch Troubles.] The same day the High Council of Zion assembled at {147} the house of Lyman Wight, and Elders Simeon Carter and Amasa Lyman made a report concerning their mission to the Hulet branch. They found the church willing to receive the decision of the last council respecting the false spirits with which they had been troubled. [Sidenote: Charge Against Lyman Wight.] John Corrill entered a complaint against Lyman Wight for teaching that "all disease in this Church is of the devil, and that medicine administered to the sick is of the devil; for the sick in the Church ought to live by faith." Elder Wight acknowledged that he had taught the doctrine, and rather believed it to be correct. The President decided that it was not lawful to teach the Church that all disease is of the devil, but if there is anyone who has this faith, let him have it to himself; and if there are any who believe that roots and herbs administered to the sick, and all wholesome vegetables which God has ordained for the use of man--and if any say that such things applied to the sick, in order that they may receive health, and this medicine is applied by any member of the Church--if there are any among you that teach that these things are of Satan, such teaching is not of God. [Sidenote: Resolutions of Vindication.] On the 23rd of August, a council convened for the purpose of hearing the resolutions designed for the _Star_, which were to be drawn up by Elders Oliver Cowdery, Thomas Burdick, and Orson Hyde, on the subject of the difficulty existing between President Joseph Smith, Jun., and Sylvester Smith. Elder Reynolds Cahoon presided in consequence of the ill health of Bishop Whitney. The following preamble and resolutions were read and adopted, to wit:-- Whereas a report having come to this place [Kirtland] censuring the conduct of President Joseph Smith, Jun., relative to his proceedings {148} during his late journey to and from Missouri; and whereas said report was calculated to create an unfavorable influence as regards the moral character and honesty of our brother, it becomes necessary for us to investigate the matter, and report the same to our brethren abroad; Therefore,-- _Resolved_: That after hearing from the mouths of some that a suspicion rested upon their minds relative to the conduct of our President as regards his honesty and godly walk, we have investigated his whole proceedings by calling upon those who accompanied him to and from Missouri, and we are happy to have it in our power to say to our brethren abroad, one and all, that we satisfied with his conduct, having learned from the clearest evidence, that he has acted in every respect worthy his high and responsible station in this Church, and has prudently and cautiously preserved the good of this society at large, and is still worthy of our esteem and fellowship, and that those reports could have originated in the minds of none except such as either from a natural misunderstanding, or a natural jealousy, are easily led to conceive of evils where none exists. _Resolved_: That we say to out brethren that while we are surrounded by thousands eager to grasp at a shadow, if they have a hope of turning it into a falsehood for the injury of the Gospel, we exhort them to be steadfast and immovable in the truth, resting assured that while they continue to walk in the Holy Covenant they have professed to embrace, that nothing can in the end operate against their good; and that while wickedness abounds, as in days of old, the characters of those seeking the greatest good for their lives misrepresented, and a false shade thrown over their worthy deeds, all this is calculated to create an evil prejudice in the minds of the community, to present, if possible, the increase of light, the better to effect evil purposes and keep men in error. We say, dear brethren, may peace and the blessings of our Lord Jesus Christ be multiplied unto you through the knowledge of truth, forever. _Resolved_: That the minutes be signed by the moderator and clerk, and published to the churches in the _Evening and Morning Star_. Reynolds Cahoon, Moderator. Oliver Cowdery, Clerk. We, the undersigned, members of the above named Conference, for the satisfaction of our brethren abroad, feel it to be our duty to say to those with whom we have a personal acquaintance, that we were present during the foregoing investigation, and cheerfully concur in the spirit of the above minutes, and join in saying that we are perfectly satisfied that whatever impressions may have gone abroad, or whatever may {149} remain with any in this vicinity, relative to the conduct of our President, Joseph Smith, Jun., we are certain (from evidence) that he conducted himself in all respects as set forth in the resolutions of this Conference. We are induced to make these statements that the innocent may not suffer wrongfully, and that the minds of our brethren and friends may be satisfied, that every appearance of evil is, in this place, searched out, and that nothing unbecoming a society of people professing godliness is suffered to exist among them. IRA AMES, Benson, Vermont. ASA LYMAN, Parishville, New York. JOHN RUDD, Springfield, Erie county, Pennsylvania. ISAAC STOREY, Warsaw, New York. WILLIAM BURGESS, Bolton, New York. JONAS PUTNAM, Bolton, New York. J.B. BOSWORTH, from the church in Norton. ROSWELL EVANS, Waterford, Vermont. JOHN SMITH, Potsdam, New York. ORSON JOHNSON, Bath, New Hampshire. OLIVER HIGLEY, Jamestown. ALMAN SHERMAN, Pomfret, New York. JACOB BUMP, Silver Creek, New York. ISAAC HILL, East Liverpool, Ohio. LORENZO YOUNG, the same. The undersigned members of this Conference, having accompanied President Joseph Smith, Jun., to and from Missouri, certify that the above is a correct statement concerning his character and conduct. LYMAN E. JOHNSON. HEBER C. KIMBALL. [1] [Sidenote: Sylvester Smith Refuses to Accept the Decision of the Council.] Brother Sylvester Smith objected to abiding by the decision of the former council, and proceeded to justify himself in his former conduct; and after much discussion, the following resolution was offered by the clerk, and passed by unanimous vote:-- _Resolved_: That in consequence of the stand our brother, Sylvester Smith, has taken against the former decision of this council, that we judge him guilty of a misdemeanor, unbecoming a man in his high {150} station, and except a humble confession be made to this, council, he stands rebuked, and disqualified to act further in his office in the Church, until he make proper satisfaction, or till a trail before the Bishop, assisted by twelve High Priests can be had. OLIVER COWDERY, Clerk of Council. [Sidenote: Formal Trial of Sylvester Smith.] _August 28, 1834_.--This day the High Council assembled according to the direction of Bishop Whitney, to try Brother Sylvester Smith, charged with a misdemeanor. The following is a copy of the complaint:-- _To Newel K. Whitney, Bishop of the Church of Latter-day Saints in Kirtland_. Sir, I prefer the following charges against Sylvester Smith, a High Priest of said Church:-- 1st. He has refused to submit to the decision of a council of the High Priests and Elders of this Church, held in this place on the 11th of this month, given in a case of difficulty between said Sylvester Smith and Joseph Smith, Jun. 2nd. He continues to charge said Joseph Smith, contrary to the decision of the before mentioned council, with improper conduct in his proceedings as President of the Church of the Latter-day Saints, during his journey the past season to the State of Missouri. As these things are exceedingly grievous to many of the Saints in Kirtland, and very prejudicial to the cause of truth in general, I therefore require that you summon the High Council of this Church to investigate this case, that a final decision may be had upon the same. I say the High Council because it is a case affecting the Presidency of said Church. [2] Sidney Rigdon. Kirtland, Ohio, August 23, 1834. {151} _Bishop Whitney notifies Sylvester Smith of the Charge_. Kirtland, Ohio, August 27, 1834. Brother Sylvester Smith--Whereas complaint has been made to me by Counselor Sidney Rigdon, setting forth that you have been violating the laws of the Church of the Latter-day Saints, you are therefore, notified to appear before the High Council of High Priests, to be held in the Council House, in Kirtland, on the 28th day of August, at ten o'clock, a.m., to answer to said charges, agreeably to the laws of the Church. N. K. Whitney, Bishop. The presidents proceeded to nominate a High Priest to fill the vacancy in the council, occasioned by the death of Elder John C. Carter, viz.: Orson Johnson--which nomination was carried unanimously, and he was ordained High Councilor under the hands of Counselor Sidney Rigdon. Councilor Luke S. Johnson said he wished to be excused from sitting in this council, because he had been previously tempted on some matters, and that he had sinned, and wished to make a more public confession than he could make here. After some remarks from the councilors, it was decided that Elder Johnson continue his seat in the council. Elder John P. Greene was appointed to act in the place of Sylvester Smith; also Elder Amos Durfee in the place of John Johnson, Sen., who was absent; also Lyman Johnson in the place of Martin Harris. The council was organized and complaint read. It was agreed that six councilors speak on the case. The bishop then charged the council in the name of the Lord, to act according to truth and righteousness. Elder Reynolds Cahoon testified that the testimony given before a council, on the 11th instant, was, that President Joseph Smith, Jun., had conducted himself in a proper manner, while journeying to and from Missouri; and that the council considered that Sylvester Smith had accused President Joseph Smith wrongfully, and was entirely in the fault. He further considered that everything bearing on or relating to this affair had been brought before the council, and from this they gave their decision. Elder John P. Greene concurred in the foregoing statements, and he supposed that Brother Sylvester, on the 11th instant, saw the affair in the same light in consequence of his [Sylvester's] saying at the time, that he was not previously aware of the spirit that possessed him at the time he made his charges against President Joseph Smith. Elder Alpheus Cutler said that he considered that the evidence given before the council on the 27th was sufficient to prove that President {152} Joseph Smith had conducted himself in an honorable manner during his late journey to and from Missouri, and that he considered that the evidence there given was such that it could not be invalidated. Elder Jacob Bump said that previous to the council on the 11th his mind had been agitated, and it was in consequence, in part, of reports which had been put in circulation respecting President Smith's conduct during his late journey to and from Missouri; but when he heard the case investigated before that council his mind was satisfied that he had been misinformed, and was fully satisfied that President Joseph Smith had not acted in any respect contrary to righteousness before the Lord. Elder Asa Lyman said, that previous to the council his mind had been agitated also, but was satisfied at the council; and he verily believed from the evidence there given that President Joseph Smith had not acted contrary to justice. Elder Jacob Bump said that his mind was excited still further after conversing with Brother Sylvester, previous to the 11th, which served in a degree to excite his mind further. Elder Edmund Bosley said that he understood the case on the 11th in the same light as stated by Brothers Cahoon and Whitney. Elders John Rudd, Ezekiel Rider and Samuel H. Smith viewed the case in the same light. Elder Orson Hyde said that he considered that Brother Sylvester was to publish a confession in the _Evening and Morning Star_, and that he himself had been in the fault, and this President Smith had not committed fault, as he [Sylvester] had previously stated. Elders Alpheus Cutler, J. P. Greene, Ezekiel Rider, Jacob Bump, Samuel H. Smith, John Rudd and Frederick G. Williams concurred. Elder Oliver Cowdery said, that after listening to all the reports and evidences, from the beginning up to the decision on the 11th instant, he considered that Brother Sylvester was to acknowledge that all the charges previously preferred in public against President Joseph Smith were ungrounded, and that he [Sylvester] was the one, and the only one in fault, touching all circumstances occurring between himself and President Joseph Smith, and that the other charges indirectly preferred as grievances of others, were also without foundation. Elder John Smith concurred in the above. Elder C. Durfee said that he considered that President Smith was acquitted, as not being guilty of any misdemeanor before the council on the 11th. Elder Orson Hyde said that he had accompanied President Smith to Missouri from Mansfield in Ohio, except leaving him for a short time to visit the governor of Missouri. He was present when Brother {153} Sylvester reproved President Smith concerning a certain difficulty arising about a dog; that he considered President Smith's reproofs were just at the time, as he well recollects stating the same in substance to President Smith. He said he did not consider this reproof had any tendency to lessen the esteem of the brethren for President Smith; but if it had, in consequence of a confession in general terms from President Smith about that time, he thought that sufficient to heal any hard feeling then existing against him, or that might exist; and that during his journey to the west, he could not say that he had seen anything in President Smith's conduct contrary to the true principles of his profession as a man of God. Elder Luke S. Johnson said that he fell in company with President Joseph Smith at Mansfield, Ohio, and accompanied him most of the way to Missouri; and that during the whole course of the journey he did not see anything in his conduct to lessen his esteem for him as a man of God. But he said he heard President Joseph Smith reprove Brother Sylvester concerning a certain matter respecting some bread; he did not hear the whole, and thought at the time the reproofs were rather severe, but had learned since they were not any more severe than just. President Joseph Smith was then called upon to make a statement concerning the transactions as they happened at the time these reproofs were given. He said that Brother John S. Carter came to him to know whether Brother Sylvester had conducted himself right in the affairs between him [Sylvester] and Brother Parley P. Pratt, when Brother Pratt called upon Brother Sylvester for some bread for supper. He learned from Brother Pratt's mouth that Brother Sylvester had more bread than he needed at the time, yet directed him to some one else, who, he [Brother Sylvester] said, had sufficient. President Smith then went with Brothers Pratt and John S. Carter to Brother Sylvester's tent, where Brother Sylvester justified himself in not imparting a portion of his bread to Brother Pratt. He then rebuked Brother Sylvester for contending that he had done right in this case, because, if this was so, brethren might frequently retire to rest without food, and as long as he [Brother Sylvester] had bread he was bound to impart to those who had none; and that, under these circumstances, Brother Sylvester had conducted himself contrary to the principles of Christ; and that his [Sylvester's] mind was darkened in consequence of this covetous spirit. The moderator then adjourned the counsel until nine o'clock, a.m., tomorrow, at this place. Elder Hyrum Smith closed by prayer. August 29th, nine o'clock, a. m., council being organized in due form, the testimony was continued as follows: {154} Elder Luke S. Johnson said, in relation to a circumstance that occurred on the twenty-five mile prairie in Missouri, that by a direction from the leader of the camp he had been back to inspect the crossing at a certain creek; that when he came up with the camp he found it moving, and as he was behind, he went on till he came up with Brother Wight's and Sylvester's company, and found them out of the road building a fire to cook supper. As the teams passed on Brother Sylvester called to the leaders of companies (those who were yet behind), and asked them whom they were following; whether General Wight or some other man. Some hesitated a little and went on. After taking supper he [Luke] went on with their company. When he came up with the camp from the creek he found that the ensign or flag commonly carried ahead for the camp to follow, was then moving forward. He further said that he understood that Joseph was appointed to lead the camp; that he always, or generally, gave orders when the camp should move forward, and when it should stop; that when on his way to the creek the second time he met President Smith, who told him that he Joseph should order the camp to move into the prairie. When the camp came to order on the prairie in the evening, Brothers Wight and Sylvester were called upon to state why they had sought to divide the camp. They both acknowledged that they had been out of the way by so doing, and were reproved for their conduct. Relative to an assertion heretofore made, that President Smith did at the time throw a trumpet or horn at Brother Sylvester, he did not consider at the time that the President had any intention of throwing it at Brother Sylvester, because he might have hit him with it, being so near to him as he was; it only fell to the ground near to them (himself and Brother Sylvester), but supposed that he had had it in his hand, and only threw it down as usual. He further said that the reproofs given by President Smith at the time were no more severe than he had often heard him give previously; that he did not consider him angry, as he has been represented. Elder Hyrum Smith said, that when the camp first came to the creek he and his brother Joseph were forward; that while the teams were crossing Brother Joseph asked whether it was advisable to move into the prairie to camp. After consultation it was first advised to camp in the bushes in the edge of the prairie. While making preparations to encamp they were informed that a mob intended to make an attack upon them that night. They further consulted upon their situation, and himself and Brother Thayer were requested by Brother Joseph to go on to the edge of the prairie, where they might encamp. They looked out a place, but it was near the bushes, and Brother Joseph gave an order to go forward on to the prairie. Some complained of the {155} order because they could not find fuel with which to cook their supper. They were told that it would be advisable to carry wood for that purpose. Some further remarks were offered on the subject of a visit from a mob, and preparations were made with the guns, etc. Some fears were entertained for the teams and families yet crossing the creek, and it was thought advisable to send back a company, among whom was Luke S. Johnson, to guard and assist them over. He then took the flag or standard--as he had previously carried it--and gave the word to move forward, and the teams immediately began to follow. After the company had come upon the prairie, himself and Elder Roger Orton received an order to call on Lyman Wight to place a strong guard around the camp that night; but he [Wight] refused doing anything further, because he supposed that he [Hyrum] had ordered the camp on to the prairie without an order from the commander of the company. He was then informed by Brother Joseph that it was by his [Joseph's] order that the camp moved on to the prairie. He was present when Brother Joseph reproved Lyman Wight and Sylvester Smith, and saw the transactions concerning the trumpet or horn; and as to Brother Joseph's intention or design to throw it at Sylvester, he had no such thought at the time, nor could he have had such thought since; that at the time when Joseph had finished his remarks to Lyman Wight and Sylvester Smith he threw the horn on the ground, and Brother Wight told him the next day that he had had a jealousy existing in his mind against him [Hyrum] for some days, but now his mind was satisfied, and he now had no hardness or jealousy. He further said, that when he received the order for moving the camp on the prairie, Brothers Lyman and Sylvester were near by. Adjourned to one o'clock p. m. Council met according to adjournment. The clerk called the names of the councilors and parties, when business was resumed. Elder Brigham Young said, that he was in company with President Joseph Smith, Jun., from about twenty-seven miles of this place [Kirtland] till they arrived in Clay county, Missouri; that at the time the difficulty occurred on the Twenty-five Mile Prairie, when the camp was divided, he concurred in what Brother Hyrum had said, and that he could not relate it any more circumstantially than he had done. He further said that he had not seen anything in President Smith's conduct to justify the charge previously made by Brother Sylvester "that his heart was corrupt." So far from this, he had not seen the least shadow of anything of the kind. He had not seen anything in his [Joseph's] conduct, during his journey to the west, unbecoming his profession as a man of God. _Question by Sylvester Smith_.--Did you not think that my character {156} was injured in the minds of the weaker part of the camp in consequence of those reproofs and chastisements which were given me by Brother Joseph? _Answer_.--I did not. Elder Young further said in regard to a certain difficulty over a dog, that on a certain evening after crossing the Mississippi river, Brother Sylvester came up with the remaining part of the camp, when the dog came out and barked at him; he knew not whether the dog bit him or not. The next morning, after hearing considerable complaint and murmuring concerning the dog, President Smith spoke to several brethren present and said, "I will descend to that spirit that is in the camp, to show you the spirit you are of, for I want to drive it from the camp. _The man that kills that dog, (or my dog), I will whip him_." He thought that about this time Brother Sylvester came up, and said, "_If that dog bites me I will kill him_." Joseph replied, "If you do, I will whip you." Sylvester said, "If you do, I shall defend myself the best way that I can!" Brother Joseph then said that he "would do it in the name of the Lord." President Smith then asked the brethren if they were not ashamed of such a spirit. Said he, "_I am_." He then proceeded to reprove them for condescending to that spirit; that they ought to be above it; that it was the spirit of a dog; and men ought never to place themselves on a level with the beasts; but be possessed of a more noble disposition. He [Joseph] then said, he had condescended to that spirit, in order to show the spirit which was among them. Elder Young further said, that this explanation gave general satisfaction, and the most of the brethren saw that he had only made these remarks for the purpose of instructing them, and warning them against such a spirit or disposition. Elders Lyman E. Johnson and Heber C. Kimball concurred. Elder David Elliot said he was not present when those reproofs were given in the morning; that the circumstances were related to him afterwards, which unfavorably affected his mind, and gave him some disagreeable feelings; that at noon he heard President Joseph give a further explanation, which perfectly satisfied him. He further said, that during the forenoon he learned there were many of the brethren dissatisfied with President Smith's remarks in the morning concerning the dog, but that after the explanation at noon so generally given, he thought that every one in the camp might have understood President Smith's purpose. Elder Lorenzo Booth concurred in the statement of Elder Young; though he was not present in the morning when the reproofs were given {157} concerning the dog; that he was with President Smith from twenty-seven miles from this place [Kirtland] to Missouri, and a part of the way home; that he did not see anything in President Smith's character derogatory to a man professing religion; that he was present during a certain transaction which occurred during their journey home, respecting certain articles of bedding: that he had heard since his return that President Smith and Ezra Thayer had fought; that he was present during the whole transaction, and there was no fighting. He further said, in relation to a certain report which had come to his knowledge since his return from Missouri, that President Smith had taken a bed quilt which was not his property; that while at New Portage, Ohio, on their way to Missouri, one of the brethren gave him [Joseph] two bed quilts, which he [Booth] had charge of, as he was the individual who drove the team for President Smith, and had charge of the baggage; that before leaving Clay county, Missouri, he [Booth] took them to be washed, and after starting for home he put them on board of the wagon, the baggage of which he had the charge during their journey home; that he brought the same back with him, has seen them since, and knows that the one which was said to be the property of another individual, is the one which was given President Smith at Norton. Counselor Frederick G. Williams said, while at Norton certain articles were handed him to mark, among which were two bed quilts, which he marked with common ink; has seen certain bed quilts since his return, and has no doubt but this one in question is the one he marked. Elder Brigham Young further said relative to a difficulty about some bread, that Elder John S. Carter, on their journey to Missouri, on the line between Ohio and Indiana, said to President Smith, "Is this thing right?" "What thing?" "Concerning Parley P. Pratt's asking Brother Sylvester for some bread for supper." He then learned that Brother Pratt had asked Brother Sylvester for some bread; that Sylvester had bread at the time, but directed Brother Pratt to some one else, who he [Sylvester] said had sufficient; that Elder Pratt called upon that individual, and could not obtain any; that he was present when President Smith told Brother Sylvester that he had not acted right in the matter, that he ought to impart when he had it instead of directing one where he was not certain he could obtain, that by so doing some might be deprived of food at times. He further said, that Brother Sylvester contended he had been right, and justified his own conduct in the matter; that Joseph reasoned with Sylvester to convince him that he [Sylvester] was in fault; but he continued to justify his course till President Smith reproved him sharply. {158} He frequently heard the brethren speak of this circumstance, and all whom he had heard say anything on the subject, manifested a satisfaction with President Smith, and thought his observations correct, and the principles which he advanced, just. Elder Lyman Sherman said that he concurred in Elder Young's statement concerning the bread; that he thought it was generally known that Elder Pratt, in consequence of Brother Sylvester's not furnishing him with bread, was deprived of bread that night; that at the time he [Joseph] told him [Sylvester] that Brother Parley did not obtain any bread in consequence of Brother Sylvester not supplying him with it. Elder Jacob Bump said, that since the brethren's return from the west he had gone with Sylvester to Elder Rigdon to advise concerning the adjusting of certain complaints which were in circulation respecting President Joseph Smith's conduct on the journey to and from Missouri; that Brother Sylvester told Brother Rigdon that Elder Pratt did obtain bread of the individual to when he sent him. Elder Orson Hyde said, that he concurred in the statements of Elder Brigham Young concerning the circumstances which occurred at the time the difficulty arose about the bread. Elders Lyman Johnson and Heber C. Kimball concurred in the same statement. Elder Orson Hyde then exhibited an account current, taken from the receipts of monies and other property expended during their late journey to and from Missouri. This account was taken from documents during the journey by Counselor Frederick G. Williams, who said that the account exhibited was correctly taken from his accounts, as he had the charge of the monies, and attended to paying them out, etc. The case was then submitted to the council, and the councilors severally spoke in their turns, followed by the complainant and accused, as follows:--First, the councilors: Jared Carter commenced fifteen minutes before six o'clock, p. m., and spoke twenty-five minutes. Joseph Smith, Sen., commenced ten minutes past six o'clock and spoke five minutes. John Smith commenced fifteen minutes past six o'clock and spoke ten minutes. Lyman E. Johnson commenced twenty-five minutes past six o'clock and spoke one minute. Oliver Cowdery commenced twenty-eight minutes past six and spoke two hours and twelve minutes. Joseph Coe commenced twenty minutes before nine o'clock and spoke five minutes. The accuser, Sidney Rigdon, commenced fifteen minutes before nine o'clock and spoke five minutes. Oliver Cowdery spoke seven minutes more. {159} The accused, Sylvester Smith, commenced eighteen minutes before ten o'clock and spoke one hour and eighteen minutes. The Moderator then gave the following decision: "That if Brother Sylvester Smith will acknowledge the following items of complaint before this council, and publish the same in print; that he can remain yet a member of this Church, otherwise he is expelled from the same, viz.: First, he is to acknowledge that he has wickedly and maliciously accused our President, Joseph Smith, Jun., with prophesying lies in the name of the Lord, once on the line between Ohio and Indiana, and at another time after crossing the Mississippi river, and at another time, after leaving the Church in Missouri, at Florida; that he is to acknowledge, that in making these charges against President Joseph Smith, Jun., he has himself wilfully and maliciously lied; that he has maliciously told falsehoods in saying that President Joseph Smith, Jun., has abused him with insulting and abusive language, and also in injuring his character and standing before the brethren while journeying to Missouri; that he further cast out insinuations concerning President Joseph Smith's character, which was also an evil and malicious design to injure President Smith's standing in the Church; that he further acknowledge that he has abused the former councils which have sat upon this case, and wickedly and maliciously insulted their just and righteous decisions; that he has further tantalized this present council, in seeking to excuse himself contrary to the advice of the counselors, after acknowledging that it was organized by the direction of revelation; and further, that he has wilfully and maliciously lied, by saying that Brother Joseph Smith, Jun., had prohibited the liberty of speech on their journey to Missouri; that he also acknowledge that he has wickedly and maliciously lied by charging President Joseph Smith, Jun., of being possessed of a heart as corrupt as hell." The councilors were then called upon to give their assent to the foregoing decision, and they concurred unanimously. "I hereby certify that the foregoing charges or complaint are just and true, and hereby acknowledge the same, as set forth in the decisions of this council, by signing my own proper name to their minutes, with my own hand. (Signed) "Sylvester Smith." The above was signed for fear of punishment. [3] {160} The council then proceeded to other business, President Joseph Smith presiding. Council agreed that the Church in Kirtland be instructed in their particular duties, etc., on Sunday next, by President Joseph Smith, Jun. It was further decided that Elder Brigham Young be appointed to take the lead in singing in our meetings. The council then closed, at fifteen minutes before three o'clock, a. m., on the 30th of August, 1834. Brother Reynolds Cahoon prayed. Oliver Cowdery, Orson Hyde, Clerks. Footnotes 1. The foregoing resolutions to this point were all published in the _Evening and Morning Star_, vol. 2, No. 23, August, 1834. 2. This has reference to the special High Council of the Church authorized to try the President of the High Priesthood, who is also the President of the Church, should he be found in transgression. The Council consists of the Presiding Bishop of the Church, assisted by twelve High Priests, agreeable to the revelation which says: "And inasmuch as a President of the High Priesthood shall transgress, he shall be had in remembrance before the common Council of the Church, who shall be assisted by twelve counselors of the High Priesthood; and their decision upon his head shall be an end of controversy concerning him. Thus, none shall be exempt from the justice and the laws of God, that all things may be done in order and in solemnity before Him, according to truth and righteousness." Doctrine and Covenants, Sec. 107:82-84. As remarked by Elder Rigdon, inasmuch as this case was one involving charges against the Presidency of the Church, it was proper that it should be heard by this special council of the Church. 3. This remark assigning a "fear of punishment" as the reason why Sylvester Smith signed the above acquiescence in the decision of the council, may have been true at the time it was signed; but in justice to Sylvester Smith the fact ought to be known that after time to reflect upon his conduct and his accusation against the Prophet his mind underwent a very radical change: for in a communication to the _Messenger and Advocate_, under date of October 28, 1834, he volunteered a most complete vindication of the Prophet's course while on the Zion's Camp expedition, and made a most humble confession of his own shortcomings. Following is the communication referred to: _Dear Brother_: "Having heard that certain reports are circulating abroad, prejudicial to the character of Brother Joseph Smith, Jun., and that said reports purport to have come from me, I have thought proper to give the public a plain statement of the facts concerning this matter. It is true, that some difficulties arose between Brother Joseph Smith, Jun., and myself, in our travels the past summer to Missouri; and that on our return to this place I laid my grievances before a general council, where they were investigated in full, in an examination which lasted several days, and the result showed to the satisfaction of all present, I believe, but especially to myself, that in all things Brother Joseph Smith, Jun., had conducted worthily, and adorned his profession as a man of God, while journeying to and from Missouri. And it is no more than just that I should confess my faults by saying unto all people, so far as your valuable and instructive paper has circulation, that the things that I accused Brother Smith of were without foundation; as most clearly proven, by the evidence which was called, to my satisfaction. And in fact, I have not at any time withdrawn my confidence and fellowship from Brother Joseph Smith, Jun., but thought that he had inadvertently erred, being but flesh and blood, like the rest of Adam's family. But I am now perfectly satisfied that the errors of which I accused him before the council, did not exist, and were never committed by him; and my contrition has been and still continues to be deep, because I admitted thoughts into my head which were not right concerning him; and because that I have been the means of giving rise to reports which have gone abroad, censuring the conduct of Brother Joseph Smith, Jun., which reports are without foundation. And I hope that this disclosure of the truth, written by my own hand, and sent abroad into the world, through the medium of the _Messenger and Advocate_, will put a final end to all evil reports and censurings which have sprung out of anything that I have said or done. "I wish still further to state for the relief of my own feelings, which you must be sensible are deeply wounded in consequence of what has happened, that I know for myself, because I have received testimony from the heavens that the work of the Lord, brought forth by means of the Book of Mormon, in our day through the instrumentality of Brother Joseph Smith Jun., is eternal truth, and must stand, though the heavens and the earth pass away. "Please give publication to the above, and oblige a lover of righteousness and truth. Yours in the testimony of Jesus, "Sylvester Smith." "To O. Cowdery, Kirtland, October 28, 1834." {161} Chapter XI. A Moment's Peace--Council Meetings in Ohio and Missouri. [Sidenote: Temporary Peace.] The excitement of the people began to subside and the Saints, both in Missouri and Ohio, began to enjoy a little peace. The elders began to go forth, two and two, preaching the word to all that would hear, and many were added to the Church daily. [1] [Sidenote: The Prophet as Foreman.] _September 1_.--I continued to preside over the Church, and in forwarding the building of the house of the Lord in Kirtland. I acted as foreman in the Temple stone quarry, and when other duties would permit, labored with my own hands. [Sidenote: Message to Wm. Cherry.] _September 2_.--Conference wrote Brother William Cherry, by Orson Hyde, clerk, to correct a report to the effect that "he had been cut off from the Church;" and advising the brethren not to find fault with one another, after having returned from such an arduous journey as that to Missouri had been, and especially since their offerings had been accepted of the Lord; also encouraging Brother Cherry and others to move west. [Sidenote: Covenant of Edmund Bosley.] On the 4th, Elder Edmund Bosley said that, if he could obtain the management of his property, in one year, he would consecrate it for the printing of the word of the Lord. {162} _Minutes of a Conference of Elders, of New Portage, Ohio, held September 8, 1834_. After prayer, President Joseph Smith, Jun., and Oliver Cowdery united in anointing with oil and laying hands upon a sick sister. She said she was healed, but requested us to pray that her faith fail not, saying if she did not doubt she would not be afflicted any more. President Joseph Smith then made remarks upon the subject of false spirits. Elder Ambrose Palmer presented a case that had previously occasioned some difficulty in the Church, which was that Brother Carpenter had been tried for a fault before the Church, and the Church gave him a certain time to reflect whether he would acknowledge his error or not. Brother Gordon, at the time, spoke in tongues, and declared that Brother Carpenter should not be shown any lenity. Elder Palmer wished instruction on this point, whether they had proceeded right or not, as Brother Carpenter was dissatisfied. President Joseph Smith then gave an explanation of the gift of tongues, that it was particularly instituted for the preaching of the Gospel to other nations and languages, but it was not given for the government of the Church. He further said, if Brother Gordon introduced the gift of tongues as a testimony against Brother Carpenter, it was contrary to the rules and regulations of the Church, because in all our decisions we must judge from actual testimony. Elder Gordon said the testimony was received and the decision given before the gift of tongues was manifested. President Smith advised that we speak in our own language in all such matters, and then the adversary cannot lead our minds astray. Elder Palmer stated that when he was presiding in a conference, several of the brethren spoke out of order, and Elder J. B. Bosworth refused to submit to order according to his request; and he wished instructions on this point, whether he or some one else should preside over this branch of the Church; and also whether such conduct could be approved in conferences. Brother Gordon made some remarks on the same subject. President Smith said, relative to the first question, that Brother Gordon's tongue in the end did operate as testimony, as, by his remarks in tongues, the former decision was set aside and his [given in tongues] taken; that it was his [President Smith's] decision that Brother {163} Gordon's manifestation was incorrect, and from a suspicious mind. He approved the first decision, but discarded the second. Brother Joseph Keeler acknowledged that in the former decision he had acted hastily himself in urging Brother Carpenter to make acknowledgment without having time to reflect; and asked forgiveness wherein he had erred. Brother Gordon said he discovered that he was in error, and was satisfied with the counsel, and was willing to ask forgiveness of the brethren and of the Lord. Decision was then given on the second question, that Elder Bosworth was out of his place in opposing Elder Palmer when the latter presided in the conference. The two decisions were confirmed by unanimous vote of the conference. A motion was then made and passed by unanimous vote that a letter be written to Brother J.D. Bosworth, informing him of the last decision--that he acted out of place in opposing Elder Palmer in a former conference when requested to take his seat that the business might proceed according to order--and that such letter be signed by the clerk of this conference. The case of Elder Milton Stow was then presented, when it was proven that he had delivered prophecies at two different times that were not true; at one time in saying that Zion was already redeemed, and at another in saying that Brother Carpenter was cut off forever and also in saying that Sister Carpenter was dead. It was decided by vote, that Brother Milton Stow be and by the decision of this conference is, suspended from the privileges of this Church of Latter-day Saints, and from acting in the authority of an Elder in said Church of the Latter-day Saints, till he appear before the Bishop's council in Kirtland and make proper satisfaction. Conferences closed by prayer. Oliver Cowdery, Clerk of Conference. The following letter was written according to the instruction of the conference, as recorded in the foregoing minutes:-- _To Joseph B. Bosworth, a High Priest in the Church of Latter-day Saints_. NEW PORTAGE, OHIO, September 8, 1834. DEAR BROTHER:--By a decision of this conference I am directed to inform you that a difficulty has been presented to this body which arose {164} in a former conference between yourself and Elder Ambrose Palmer, to the effect that in a former conference where Elder Palmer presided, according to the office of his appointment as president of this [New Portage] branch of the Church of the Latter-day Saints, you, when requested by him to be seated, refused to submit to his decision, and spoke disrespectfully to our brother while acting in his calling, which has occasioned offense to the conference. It is the decision, therefore, of this conference, that you come before the Church, (as you are not present to do it at this conference) and make the proper confession required in the law of the Lord. Why I say disrespectfully is because when you were requested to be seated and to desist from speaking, you said you had as much right to speak as Elder Palmer. OLIVER COWDERY, Clerk of Conference. _Extracts from the minutes of the High Council of Zion, assembled in Clay County, September 10, 1834_. The following brethren were chosen to fill the places of absent members:--Zebedee Coltrin for Parley P. Pratt; Hazen Aldrich for Solomon Hancock; Elias Higbee for Newell Knight; Isaac Higbee for William E. M'Lellin; Peter Dustin for Orson Pratt. Elisha H. Groves was ordained a High Priest. A letter was read from President Joseph Smith to W. W. Phelps, dated 16th of August; also a petition written by W. W. Phelps to the governor of the state of Missouri was read and accepted. Calvin Beebe and Levi Jackman were nominated as first Elders to go forth to Kirtland, preaching by the way, and if approved by President Joseph Smith, should be accounted worthy, and numbered as such. [2] It was decided by the President, and sanctioned by the Council, that the first Elders go forth as soon as they can get ready, and preach by the way to Kirtland. Voted, that those Elders that came up in the camp apply for a release from Lyman Wight, [3] and receive a recommendation to Bishop Partridge, to go forth to preach the Gospel. THOMAS B. MARSH, Secretary pro tem. {165} _Minutes of the High Council at Kirtland, September 24, 1834_. Joseph Smith, Jun., presiding, assisted by Sidney Rigdon and Frederick G. Williams, counselors. Jared Carter and Martin Harris were absent. After prayer, the president made some remarks; when the case of Sylvester Smith was called up to inquire whether or not, under existing circumstances, he can fill the office of High Councilor. It was decided that four Councilors speak on the case, viz.: Samuel H. Smith and Orson Johnson, Luke Johnson and Orson Hyde. The Councilors severally spoke in their course, followed by Brother Sylvester; after which the assistant presidents spoke; when the president gave a decision, that Brother Sylvester stand no longer a High Councilor, but that he retain the office of High Priest, and continue to lift up his voice in the name of Jesus in preaching the Gospel--to which the council assented, and Brother Sylvester gave his assent with thankfulness. The President nominated Hyrum Smith to fill the office vacated by Sylvester Smith. The nomination was seconded by the clerk. The Councilors and all present voted for the nomination. The President led in prayer, and then he ordained Hyrum Smith to the office of High Councilor, pronouncing blessings upon him in the name of the Lord; after which Joseph Smith, Sen., blessed his son Hyrum in the name of the Lord, confirming the same blessings. Elders John P. Greene and Brigham Young were then appointed to fill the vacancies occasioned by the absence of Councilors Jared Carter and Martin Harris. The council then proceeded to appoint a committee to arrange the items of the doctrine of Jesus Christ, for the government of the Church of Latter-day Saints, which Church was organized and commenced its rise on the 6th of April, 1830. These items are to be taken from the Bible, Book of Mormon, and the revelations which have been given to the Church up to this date, or that shall be given until such arrangements are made. Councilor Samuel H. Smith nominated President Joseph Smith, Jun., Oliver Cowdery, Sidney Rigdon, and Frederick G. Williams to compose said committee, which was seconded by Councilor Hyrum Smith. The Councilors then gave their vote in the affirmative, which was also agreed to by the whole conference. The council then decided that said committee, after arranging and publishing said Book of Covenants, have the avails of the same. The council then decided that a notice be published to the churches and conferences abroad that High Priests be ordained hereafter, in {166} the High Council at Kirtland, and receive licence signed by the clerk of the council. The council decided that Bishop Whitney be privileged, considering his present embarrassed circumstances, to make such arrangements with his store as he shall deem most advisable. Closed by prayer. Oliver Cowdery, Orson Hyde, Clerks. Footnotes 1. End of manuscript "Record A." 2. That is, they should be numbered among the Elders to receive their endowments in Kirtland, if approved by the Prophet, Seer, and Revelator, Joseph Smith, as provided by the revelation of June 22nd. (see p. 108.) 3. Who, it will be remembered, was appointed "General of the Camp" (p. 88); and in the absence of the "Commander-in-Chief," was first in command; hence the direction to apply to him for release. {167} Chapter XXII. Change in Church Periodicals--The Covenant of Tithing--Close of the Year 1834. [Sidenote: "Messenger and Advocate" Founded.] _October 1-15_.--Great exertions were made to expedite the work of the Lord's house, and notwithstanding it was commenced almost with nothing, as to means yet the way opened as we proceeded, and the Saints rejoiced. The former part of October was spent in arranging matters respecting the Lord's house and the printing office, for it had previously been published that the _Evening and Morning Star_ would be discontinued, and a new paper issued in its place, entitled _The Latter-day Saints Messenger and Advocate_. [1] [Sidenote: The Prophet's Labors in Michigan.] {168} Having accomplished all that could be done at present, on the 16th of the month, in company with my brother Hyrum Smith, and Elders David Whitmer, Frederick G. Williams, Oliver Cowdery, and Roger Orton, left Kirtland for the purpose of visiting some Saints in the state of Michigan, where, after a tolerably pleasant journey, we arrived at Pontiac on the 20th. While on our way up the lake on board the steamer _Monroe_, Elder Cowdery had a short discussion with a man calling his name Ellmer. He said that he was "personally acquainted with Joe Smith, had heard him preach his lies, {169} and now, since he was dead, he was glad! He had heard Joe Smith preach in Bainbridge Chenango county, New York, five years since; he knew it to be him, that he [Joseph Smith] was a dark complexioned man," etc. Ellmer appeared to exult most in that "Joe" was dead, and made his observations in my presence. I concluded that he learned it from the popular priests of the day, who, through fear that their craft will be injured, if their systems are compared with the truth, seek to ridicule those who teach the truth, and thus I am suffering under the tongue of slander for Christ's sake, unceasingly. God have mercy on such, if they will quit their lying. I need not state my complexion to those that have seen me, and those who have read my history thus far, will recollect that five years ago I was not a preacher, as Ellmer represented; neither did I ever preach in Bainbridge. [2] After preaching, and teaching the Saints in Michigan as long as our time would allow, we returned to Kirtland, greatly refreshed from our journey, and much pleased with our friends in that section of the Lord's vineyard. [Sidenote: Preparation of the School for the Elders.] It now being the last of the month, and the Elders beginning to come in, it was necessary to make preparations for the school for the Elders, wherein they might be more perfectly instructed in the great things of God, during the coming winter. A building for a printing office was nearly finished, and the lower story of this building was set apart for that {170} purpose, (the school) when it was completed. So the Lord opened the way according to our faith and works, and blessed be His name. [Sidenote: Strenuous Life of the Prophet.] No month ever found me more busily engaged than November; but as my life consisted of activity and unyielding exertions, I made this my rule: _When the Lord commands, do it_. Among other matters, the following letter was sent to George James, Brownhelm, Ohio, by order of the High Council: Kirtland, November 10, 1834. Dear Brother:--There having been serious complaints presented to us against you, we sincerely request you to come to Kirtland immediately, as it will be necessary that a proper notice be taken of the same. We do not write the above with a view to accuse you ourselves, but you know the great responsibility resting upon us and the propriety of noticing charges, especially when they are preferred against men in important and interesting stations in the Church of the Saints. We have truly written the above with feelings of deep interest for your own welfare and standing in the Church; and we do hope you will not fail to come down immediately, as the representations made to us will require immediate notice. It is necessary for us to inform you that until you appear and make the satisfaction requisite, you are suspended from acting in the authority of the office to which you have been previously ordained. With feelings of respect we subscribe ourselves, your brethren in the New Covenant, Joseph Smith, Jun. Sidney Rigdon. Oliver Cowdery, Clerk of the High Council. I continued my labors daily, preparing for the school, and received the following: _Revelation given November 25, 1834_. [3] 1. It is my will that my servant Warren A. Cowdery should be appointed and ordained a presiding High Priest over my Church in the land of Freedom and the regions round about; {171} 2. And should preach my everlasting Gospel, and lift up his voice and warn the people, not only in his own place, but in the adjoining counties. 3. And devote his whole time to this high and holy calling which I now give unto him, seeking diligently the kingdom of heaven and its righteousness, and all things necessary shall be added thereunto, for the laborer is worthy of his hire. 4. And again, verily I say unto you, the coming of the Lord draweth nigh, and it overtaketh the world as a thief in the night: 5. Therefore, gird up your loins that you may be the children of light, and that day shall not overtake you as a thief. 6. And again, verily I say unto you, there was joy in heaven when my servant Warren bowed to my sceptre, and separated himself from the crafts of men. 7. Therefore, blessed is my servant Warren, for I will have mercy on him, and notwithstanding the vanity of his heart, I will lift him up, inasmuch as he will humble himself before me; 8. And I will give him grace and assurance wherewith he may stand, and if he continue to be a faithful witness and a light unto the Church, I have prepared a crown for him in the mansions of my Father. Even so. Amen. The same day, Hon. J. T. V. Thompson, Missouri state senator, wrote Elder Phelps, at Liberty, as follows: Jefferson City, Nov. 25, 1834. DEAR SIR:--I will say to you that your case with the Jackson people has been mentioned to the highest officer in the sate, the governor. He speaks of it in his message, and so much of his message will be referred to a committee. I am not able to say what will be their report, but I will write you again. I have the honor, etc., J. T. V. Thompson. The following is that portion of the governor's message referred to in the foregoing letter: In July, 1833, a large portion of the citizens of Jackson county organized themselves and entered into resolutions to expel from that county a religious sect called Mormons, who had become obnoxious to them. In November following, they effected their object; not, however, without the loss of several lives. {172} In the judicial inquiry into these outrages, the civil authorities who had cognizance of them, deemed it proper to have a military guard for the purpose of giving protection during the progress of the trials. This was ordered, and the Attorney-General was requested to give his attention during the investigation, both of which were performed, but all to no purpose. As yet none has been punished for these outrages, and it is believed that, under our present laws, conviction for any violence committed against a Mormon cannot be had in Jackson county. These unfortunate people are now forbidden to take possession of their homes, and the principal part of them, I am informed, are at this time living in an adjoining county, in a great measure upon the charity of its citizens. It is for you to determine what amendments the laws may require so as to guard against such acts of violence for the future. _Minutes of a Council held at Kirtland, November 28th_. A council convened this evening to transact business according to the regulations of the Church; Joseph Smith, Jun., Sidney Rigdon and Frederick G. Williams presiding. Eight councilors present. John Johnson and Hyrum Smith were appointed to speak. A letter from the church in Lewis, Essex county, New York, was presented by Brothers John H. Tippits, and Joseph H. Tippits, and read by the clerk. Said letter contained an account of money and other property sent by the church in Lewis, in the care of said brethren, to carry to Missouri to purchase land. These Elders wished the advice of the council, whether they had better pursue their journey or not. The two Councilors spoke on the case, followed by President Williams, Councilor Orson Hyde and the clerk; after which President Rigdon gave a decision that our brethren be advised to tarry in this place during the winter; in which the council concurred. The two brethren then arose respectively and said they were perfectly satisfied with the decision of the council. The amount donated by the church in Lewis is, according to their letter, in cash, $473.29. The amount in _Star_ property is $375.11. Total, $848.40. The council then decided that President Joseph Smith, Jun., take such amount of said money as those brethren can part with for the present, by giving sufficient security, to be paid with interest by the 15th of April, 1835. It was ascertained by the council that Sister Caroline Tippits held $149.75 of the money mentioned in said letter, she was accordingly called into the council, and expressed a willingness to loan the same. {173} One note of $280 was drawn in favor of John H. Tippits, and another of $150, in favor of Caroline Tippits, each due April 15, 1835. Signed by Joseph Smith, Jun., Oliver Cowdery, and Frederick G. Williams. Oliver Cowdery, Clerk. The following letter was presented by John H. Tippits, and formed the subject for consideration by the preceding council, written to President Joseph Smith, Jun., and the High Council in Kirtland, by Alvah L. Tippits, to be sent greeting: President Smith will recollect the time I left Kirtland last winter in order to come to dispose of the property I had in possession, which I have been striving to do from that time till about the first of September last, but I have felt very uneasy while the commandment has gone forth for the eastern churches to flee unto the West. The 1st, or about the 1st of September, with two of my brethren, I took the revelation concerning the redemption of Zion and read it, and then we agreed to ask God to enable us to obey the same. As we live in the eastern states, our minds were impressed with these important lines: "Therefore, a commandment I give unto all the churches, that they shall continue to gather together unto the places which I have appointed; nevertheless as I have said unto you in a former commandment, let not your gathering be in haste, nor by flight; but let all things be prepared before you: and in order that all things be prepared before you, observe the commandment which I have given concerning these things, which saith, or teacheth, to purchase all the lands with money, which can be purchased or money, in the region round about the land which I have appointed to be the land of Zion, for the beginning of the gathering of my Saints; all the land which can be purchased in Jackson county and the counties round about, and leave the residue in mine hand. Now, verily I say unto you, let all the churches gather together all their monies; let these things be done in their time, but not in haste, and observe to have all things prepared before you. And let honorable men be appointed, even wise men, and send them to purchase these lands; and the churches in the eastern countries, when they are built up, if they will hearken unto this counsel, they may buy lands and gather together upon them; and in this way they may establish Zion." [4] After further consideration and much prayer, we carried the case before the church in this place, which met the approbation of the same. {174} Accordingly we strove to become of one heart and one mind, and appointed a day for fasting and prayer, and asked the Lord to enable us to collect all our monies; and appointed a day for the church to come together for counsel. Accordingly we came together, and after conversation, chose a moderator and clerk to keep the records of the church; counseled concerning property owned by the church, and commenced to make sale and collect pay according to the voice of the church in order to collect all monies owned by the church, and send by the hands of wise men, who were appointed by the voice of the church; one Elder and one Priest, according to the will of God. ALVAH L. TIPPITS. Lewis, County of Essex, New York, October 20, 1834. The members of a branch of the Church of the Latter-day Saints, agreeable to the requirement of heaven, have striven to unite their hearts and views, in order to be found spotless before the blazing throne of the Great Jehovah when He comes to make us His jewels, and for this end to send property by the hands of wise men, appointed by the voice of the church, agreeable to the revelation concerning the redemption of Zion, for the purpose of purchasing land in Jackson county, or counties round about, for the inheritance of the Church. Agreeable to this, we give our names with the affixed sums annexed: Cash Property Joseph H. Tippits $98.67 $120.37 Alvah Tippits 34.63 80.00 John H. Tippits 171.05 51.93 Henry Adams 11.13 8.75 Zebulon Adams 1.75 Caroline Tippits 151.06 107.00 David Bragg 5.00 1.06 Gustavus A. Perry 6.00 Total, $848.40; $100.00 for boots and shoes, to be left in Kirtland. The wise men appointed are John H. Tippits and Joseph H. Tippits. [Sidenote: The Covenant of Tithing.] On the evening of the 29th of November, I united in prayer with Brother Oliver for the continuance of {175} blessings. After giving thanks for the relief which the Lord had lately sent us by opening the hearts of the brethren from the east, to loan us $430; after commencing and rejoicing before the Lord on this occasion, we agreed to enter into the following covenant with the Lord, viz.: That if the Lord will prosper us in our business and open the way before us that we may obtain means to pay our debts; that we be not troubled nor brought into disrepute before the world, nor His people; after that, of all that He shall give unto us, we will give a tenth to be bestowed upon the poor in His Church, or as He shall command; and that we will be faithful over that which He has entrusted to our care, that we may obtain much; and that our children after us shall remember to observe this sacred and holy covenant; and that our children, and our children's children, may know of the same, we have subscribed our names with our own hands. (Signed) Joseph Smith, Jun. Oliver Cowdery, _A Prayer_. And now, O Father, as Thou didst prosper our father Jacob, and bless him with protection and prosperity wherever he went, from the time he made a like covenant before and with Thee; as Thou didst even the same night, open the heavens unto him and manifest great mercy and power, and give him promises, wilt Thou do so with us his sons; and as his blessings prevailed above his progenitors unto the utmost bounds of the everlasting hills, even so may our blessings prevail like his; and may Thy servants be preserved from the power and influence of wicked and unrighteous men; may every weapon formed against us fall upon the head of him who shall form it; may we be blessed with a name and a place among Thy Saints here, and Thy sanctified when they shall rest. Amen. [Sidenote: A Prophecy.] _November 30_.--While reflecting on the goodness and mercy of God this evening, a prophecy was put into our hearts, that in a short time the Lord would arrange His providences in a merciful manner and send us assistance to deliver us from debt and bondage. [Sidenote: School at Kirtland for the Elders.] _December 1_.--Our school for the Elders was now well {176} attended, and with the lectures on theology, [5] which were regularly delivered, absorbed for the time being everything else of a temporal nature. The classes, being mostly Elders gave the most studious attention to the all-important object of qualifying themselves as messengers of Jesus Christ, to be ready to do His will in carrying glad tidings to all that would open their eyes, ears and hearts. [Sidenote: Oliver Cowdery Ordained an Assistant-President.] According to the direction of the Holy Spirit, on the evening of the 5th of December, while assembled with Sidney Rigdon, Frederick G. Williams, and Oliver Cowdery, conversing upon the welfare of the Church, I laid my hands on Brother Oliver Cowdery, and ordained him an assistant-president, saying these words: "In the name of Jesus Christ, who was crucified for the sins of the world, I lay my hands upon thee and ordain thee an assistant-president to the High and Holy Priesthood, in the Church of the Latter-day Saints." [6] [Sidenote: Thanks to Governor Dunklin.] {177} On the 11th, Elder Phelps wrote from Liberty, Clay county, to J. T. V. Thompson, Jefferson City, in reply to his letter of the 25th November, expressive of thankfulness to his Excellency, Governor Dunklin, for introducing the sufferings of the Saints in his message; also asking counsel "whether it would avail anything for the society to petition the legislature for an act to reinstate them in their rights," etc.; and requesting him to confer with his friends and his Excellency on the subject, and give an early answer. [Sidenote: Revived Hopes.] About the middle of the month, the message of Governor Dunklin, of Missouri, to the legislature, arrived at Kirtland. It was read with great interest, and revived the hopes of the Church for the scattered brethren of Jackson county. Elder Phelps wrote again to Esquire Thompson, on the 18th as follows: Dear Sir--By this mail I have forwarded to Captain Atchison, of the lower house, a petition and documents, on the subject of our rights in Jackson county. He will hand them to you for the senate, when they are through with them in the house. I shall be greatly obliged, if you will lay them before your honorable body; and any information {178} you may require, or even personal attendance, write, and you shall have it if it is in my power. As a people, all we ask is our rights. With esteem, etc., W. W. Phelps. [Sidenote: Thompson and Atchison Promise Assistance.] On the 20th Messrs. Thompson and Atchison wrote Elder Phelps from the "Senate Chamber," acknowledging the receipt of his letter, stating that the committee on the Governor's message had not reported, and recommending the Saints to get up a petition to the legislature, with as many signatures as possible, promising their assistance and influence to obtain redress of grievances. A petition was accordingly forwarded; but the year closed without bringing anything to pass for the relief of the Saints in Missouri. [7] Footnotes 1. The following is the explanation given in the _Evening and Morning Star_ for this change in the name of the Church periodical: "As the _Evening and Morning Star_ was designed to be published at Missouri, it was considered that another name would be more appropriate for a paper in this place [Kirtland] consequently, as the name of this Church has lately been entitled the Church of the Latter-day saints, and since it is destined, at least for a season, to hear the reproach and stigma of this world, it is no more than just that a paper disseminating the doctrines believed by the same, and advocating its character and rights should be entitled _The Latter-day Saints Messenger and Advocate_." There was also a change announced in the form of the Church periodical. The _Evening and Morning Star_ as first published was a quarto, but the _Messenger and Advocate_ was to be published in octavo form for greater convenience in binding and preserving. It was also announced that the two volumes of the _Star_ would be reprinted in octavo form; which, by the way, was done. This first number of the _Messenger and Advocate_ contained a summary of the most prominent points of doctrine believed in by the Church at that time, signed by Oliver Cowdery; and as the doctrine development in the Church is a prominent feature of this work, that summary is here appended: "We believe in God, and His son Jesus Christ. We believe that God, from the beginning, revealed Himself to man, and that whenever He has had a people on earth, He always has revealed Himself to them by the Holy Ghost, the ministering of angels or His own voice. We do not believe that He ever had a Church on earth without revealing Himself to that Church; consequently there were apostles, prophets, evangelists pastors, and teachers in the same. "We believe that God is the same in all ages, and that it requires the same holiness, purity, and religion to save a man now as it did anciently; and that, as He is no respecter of persons, always has, and always will reveal Himself to men when they call upon Him. "We believe that God has revealed Himself to men in this age, and commenced to raise up a Church preparatory to His second advent, when He will come in the clouds of heaven with power and great glory. "We believe that the popular religious theories of the day are incorrect; that they are without parallel in the revelations of God, as sanctioned by Him; and that however faithfully they may be adhered to, or however jealously or warmly they may be defended, they will never stand the strict scrutiny of the word of life. "We believe that all men are born free and equal; that no man, combination of men, or government of men has power or authority to compel or force others to embrace any system of religion, or religious creed, or to use force or violence to prevent others from enjoying their own opinions, or practicing the same, so long as they do not molest or disturb others in a manner to deprive them of their privileges as free citizens, or of worshiping God as they choose, and that any attempt to do so is an assumption unwarrantable in the revelations of heaven, and strikes at the root of civil liberty, and is a subversion of all equitable principles between men and man. "We believe that God has set His hand the second time to recover the remnant of His people, Israel; and that the time is near when He will bring them from the four winds with songs of everlasting joy, and reinstate them upon their own lands which He gave their fathers by covenant. "And further, we believe in embracing good wherever it may be found; of proving all things, and holding fast to that which is righteous. This, in short, is our belief, and we stand ready to defend it upon its own foundation whenever it is assailed by men of character and respectability. And while we set upon these broad principles, we trust in God that we shall never be confounded. "Oliver Cowdery." "Kirtland, Ohio, October, 1834" 2. In a communication to the first number of the _Messenger and Advocate_, October, 1831, Elder Oliver Cowdery gives substantially the same account of this incident. After a somewhat lengthy statement of how he refuted Ellmer's assertion that the Savior had not been seen since His ascension, he continues: "How far this conversation was, or will be, productive of good, I am unable to say; but by that means numbers heard, and no doubt felt an increased anxiety to learn something further relative to this 'strange work.' One individual purchased a Book of Mormon, notwithstanding Mr. Ellmer's bitter cry of 'Joe Smith' and 'false prophets,' and will thus have the privilege of hearing the truth, though he may be separated far from those who have authority to administer the ordinances of the everlasting Gospel. May heaven inspire his heart to seek diligently until he obtains a certain knowledge of the kingdom of our God in these last days." 3. Doctrine and Covenants, sec. 104 4. Doctrine and Covenants; sec. 101:67-74. 5. These "Lectures on Theology" here referred to were afterwards prepared by the Prophet, (see page 180) and published in the Doctrine and Covenants under the title "Lectures on Faith." They are seven in number, and occupy the first seventy-five pages in the current editions of the Doctrine and Covenants. They are not to be regarded as of equal authority in matters of doctrine with the revelations of God in the Doctrine and Covenants, but as stated by Elder John Smith, who, when the book of Doctrine and Covenants was submitted to the several quorums of the Priesthood for acceptance, (August 17, 1835,) speaking in behalf of the Kirtland High Council, "bore record that the revelations in said book were true, and that the lectures judicially were written and compiled, and were profitable for doctrine." The distinction which Elder John Smith here makes should be observed as a marking the difference between the Lectures on Faith and the revelations of God in the Doctrine and Covenants. 6. This meeting of the 5th of December was a most interesting occasion. The minutes of it are found in the hand writing of Oliver Cowdery in the back of Record A, Ms. It would appear, according to these minutes, that the express purpose of the meeting of the brethren named in the Prophet's history was to recognize Oliver Cowdery in his station as the second Elder in the Church, a position for which he was designated in the revelations of God, and to which he was ordained under the hand of the Prophet, (Doctrine and Covenants, sec. 20:3, 4). It is explained in the minutes that the reason why he had not been able to officiate in his calling as said second Elder in the Church was because of his necessary absence in Zion (Missouri) to assist W. W. Phelps in conducting the printing business of the Church, etc.; hence Sidney Rigdon and Frederick G. Williams had been ordained as assistant presidents in the Church during this necessary absence of Elder Cowdery. Another item of interest recorded in these minutes is the word of the Lord by way of reproof through the Spirit concerning the failure of the brethren and the Church in general to properly recognize each other by their official titles in the Church. This item appears in the minutes as follows: "After assembling we received a rebuke for our former uncultivated and disrespectful manner of communication and salutation with and unto each other by the voice of the Spirit, saying unto us: 'Verily, condemnation resteth upon you, who are appointed to lead my Church, and to be saviors of men; and also upon the Church; and there must needs be a repentance and a reformation among you, in all things, in your examples before the Church and before the world, in all your manners, habits and customs, and salutations one toward another; rendering unto every man the respect due the office, calling, and priesthood whereunto I, the Lord, have appointed and ordained you. Amen.'" "It is only necessary to say," continue the minutes, "relative to the foregoing reproof and instruction, that though it was given in sharpness, it occasioned gladness and joy, and we were willing to repent and reform in every particular, according to the instruction given. It is also proper to remark that after the reproof was given, we all confessed, voluntarily, that such had been the manifestation of the Spirit a long time since, in consequence of which, the rebuke came with great sharpness." 7. The following letter from Governor Dunklin, in response to the petitions referred to in the text above, is found as an addenda in the manuscript history for 1835, Note A: "To the petitions which we sent up to Missouri, Governor Dunklin replied as follows: "City of Jefferson, January 22, 1836. "_To Messrs. W. W. Phelps and others_, "Gentlemen:--Your numerous petitions, post-marked 'Kirtland,' came safe to hand. It is unnecessary for me to repeat to you my feelings on the subject of your grievances; what they were you have been already apprised; and they have undergone no change. Your case was presented by me to the last General Assembly of this state. They did not legislate upon the subject. I am, however, persuaded that it was for want of a constitutional power to pass any law that could afford you a proper remedy prevented their acting upon the subject. Your feelings are very natural when such causes exist to produce them, but you misconceive your case, and consequently do not advert to the proper remedy; you cannot make a case of invasion or insurrection out of the outrages committed on your persons or property in Jackson county, and unless one of those could be made out, it would be idle to address the President of the United States. If such a case had been made out, as executive of this state, I should have immediately ordered out a military force to repel or suppress it. The mob in New York to which you cite me, is not in point. The military force was then resorted to for the purpose of quelling the mob. You wish this kind of force used to restore justice. However palpable and grievous the outrages have been upon you, your only remedy for injuries done, must be in and through the courts of justice. On a former occasion I informed you I was then in correspondence with the General Government for a depot of arms on the Missouri river, near out western boundary line. For reasons unknown to me, the Secretary of War has taken no steps during the last year towards the fulfillment of that object. I have renewed the subject through our delegation in Congress this winter. When this object shall be attained, it may furnish you a place of resort for protection, in case of emergency, should you think proper to risk yourselves on your lands in Jackson county again. Respectfully, Daniel Dunklin. {180} Chapter XIII. The Lectures on Faith--Twelve Apostles Chosen and Ordained. [Sidenote: The Lectures on Theology.] _January, 1835_.--During the month of January, I was engaged in the school of the Elders, and in preparing the lectures on theology for publication in the book of Doctrine and Covenants, which the committee appointed last September were now compiling. [Sidenote: Brethren Moving West Halted at Kirtland.] Certain brethren from Bolton, New York, came for counsel, relative to their proceeding to the West; and the High Council assembled on the 18th. After a long investigation I decided that Elder Tanner assist with his might to build up the cause by tarrying in Kirtland; which decision received the unanimous vote of the council. The school of the Elders will continue, and arrangements were also made, according to the revelation of June, 1829, [1] for choosing "the Twelve Apostles" to be especial messengers to bear the Gospel among the nations. On the Sabbath previous to the 14th of February, (February 8th) Brothers Joseph and Brigham Young came to my house after meeting, and sung for me; the Spirit of the Lord was poured out upon us, and I told them I wanted to see those brethren together, who went up to Zion in the camp, the previous summer, for I had a {181} blessing for them; and a meeting was appointed of which the following are the minutes: [2]. _Minutes of the Meetings at which the Twelve Apostles were Chosen, Ordained and Instructed_. _Kirtland, February 14, 1835_.--This day, a meeting was called of those who journeyed last season to Zion for the purpose of laying the foundation of its redemption, together with as many other of the brethren and sisters as were disposed to attend. President Joseph Smith, Jun., presiding, read the 15th chapter of John, and said: Let us endeavor to solemnize our minds that we may receive a blessing, by calling on the Lord. After an appropriate and {182} affecting prayer, the brethren who went to Zion [in Zion's camp] were requested to take their seats together in a part of the house by themselves. President Smith then stated that the meeting had been called, because God had commanded it; and it was made known to him by vision [3] and by the Holy Spirit. He then gave a relation of some of the circumstances attending while journeying to Zion--our trials, sufferings; and said God had not designed all this for nothing, but He had it in remembrance yet; [4] and it was the will of God that those who went Zion, with a determination to lay down their lives, if necessary, should be ordained to the ministry, and go forth to prune the vineyard for the last time, or the coming of the Lord, which was nigh--even fifty-six years should wind up the scene. The president also said many things; such as the weak things, even the smallest and weakest among us, shall be powerful and mighty, and great things shall be accomplished by you from this hour; and you shall begin to feel the whisperings of the Spirit of God; and the work of God shall begin to break forth from this time; and you shall be endowed with power from on high. President then called up all those who went to Zion, if they were agreed with him in the statement which he had made, to arise; and they all arose and stood upon their feet. He then called upon the remainder of the congregation, to know if they also sanctioned the move, and they all raised their right hand. {183} The names of those who went to Zion in the camp are as follows: [5] Hazen Aldrich, Alonzo Champlin, Joseph S. Allen, Jacob Chapman, Isaac Allred, William Cherry, James Allred, John M. Chidester, Martin Allred, Alden Childs, Milo Andrus, Nathaniel Childs, Solomon Angel, Stephen Childs, Allen A. Avery, Albert Clements, Almon W. Babbitt, Thomas Colborn, Alexander Badlam, Alanson Colby, Samuel Baker, Zera S. Cole, Nathan Bennett Baldwin, Zebedee Coltrin, Elam Barber, Libeus T. Coon, Israel Barlow, Horace Cowan, Lorenzo D. Barnes, Lyman Curtis, Edson Barney, Mecham Curtis, Royal Barney, Solomon W. Denton, Henry Benner, Peter Doff, Samuel Bent, David D. Dort, Hiram Backman, John Duncan, Lorenzo Booth, James Dunn, George W. Brooks, Philemon Duzette, Albert Brown, Philip Ettleman, Harry Brown, Bradford W. Elliot, Samuel Brown, David Elliot, John Brownell, David Evans, Peter Buchanan, Asa Field, Alden Burdick, Edmund Fisher, Harrison Burgess, Alfred Fisk, David Byur, Hezekiah Fisk, William F. Cahoon, Elijah Fordham, John Carpenter, George Fordham, John S. Carter, Frederick Forney, Daniel Cathcart, John Fossett, Solon Foster, James Foster, Jacob Gates, William S. Ivie, Benjamin Gifford, William Jessop, {184} Levi Gifford, Luke S. Johnson, Sherman Gilbert, Lyman E. Johnson, Tru Glidden, Noah Johnson, Dean C. Gould, Seth Johnson, Jedediah M. Grant, Isaac Jones, Addison Green, Levi Jones, Michael Griffith, Charles Kelley, Everett Griswold, Heber C. Kimball, Elisha Groves, Samuel Kingsley, Joseph Hancock, Dennis Lake, Levi W. Hancock, Jesse B. Lawson, Joseph Harmon, L. S. Lewis, Henry Herriman, Josiah Littlefield, Martin Harris, Lyman O. Littlefield, Joseph Hartshorn, Waldo Littlefield, Thomas Hayes, Amasa M. Lyman, Nelson Higgins, Moses Martin, Seth Hitchcock, Edward W. Marvin, Amos Hogers, Reuben McBride, Chandler Holbrook, Robert McCord, Joseph Holbrook, Eleazer Miller, Milton Holmes, John Miller, Osmon Houghton, Justin Morse, Marshal Hubbard, John Murdock, Solomon Humphrey, Freeman Nickerson, Joseph Huntsman, Levi S. Nickerson, John Hustin, Uriah C. Nickerson, Elias Hutchins, Joseph Nicholas, Heman T. Hyde, Joseph B. Noble, Orson Hyde, Ur. North, Warren S. Ingalls, Roger Orton, Edward Ivie, John D. Parker, James R. Ivie, Warren Parrish, John A. Ivie, Orson Pratt, William D. Pratt, Charles C. Rich, Leonard Rich, Samuel Thompson, Darwin Richardson, Wm. P. Tippetts, Burr Riggs, Tinney Thomas, Harpin Riggs, Nelson Tribbs, Nathaniel Riggs, Joel Vaughn, Milcher Riley, Salmon Warner, Alanson Ripley, William Weden, {185} Lewis Robbins, Elias Strong, Erastus Rudd, John Joshua Tanner, William Henry Sagers, Ezra Thayer, Wilkins Jenkins Salisbury, Nathan Tanner, Henry Sherman, James L. Thompson, Lyman Sherman, Elias Wells, Henry Shibley, Alexander Whitesides, Cyrus Smalling, Andrew W. Whitlock, Avery Smith, Lyman Wight, George A. Smith, Eber Wilcox, Hyrum Smith, Sylvester B. Wilkinson, Jackson Smith, Frederick G. Williams, Zechariah B. Smith, Alonzo Winchester, Joseph Smith, Benjamin Winchester, Lyman Smith, Lupton Winchester, Sylvester Smith, Alvin Winegar, William Smith, Samuel Winegar, Willard Snow, Hiram Winter, Harvey Stanley, Henry Wissmiller, Hyrum Stratton, Wilford Woodruff, Zerubbabel Snow, Brigham Young, Daniel Stephens, Joseph Young. Women in Zion's Camp. Charlotte Alvord, Mary Chidester, Sophronia Curtis, Diana Drake, Mary Snow Gates, Eunice Holbrook, Nancy Lambson Holbrook, Mrs. Houghton, Betsy Parrish, --------Ripley, Ada Clements. Children in Zion's Camp. Diana Holbrook, daughter of Chandler Holbrook, Sarah Lucretia Holbrook, daughter of Joseph Holbrook, Charlotte Holbrook, daughter of Joseph Holbrook, --------------------, daughter of Alvin Winegar, Sarah Pulsipher, daughter of Zera Pulsipher, John P. Chidester, son of John M. Chidester, Eunice Chidester, daughter of John M. Chidester. President Joseph Smith, Jun., after making many remarks on the subject of choosing the Twelve, wanted an expression from the brethren, if they would be satisfied to have the Spirit of the Lord dictate in the {186} choice of the Elders to be Apostles; whereupon all the Elders present expressed their anxious desire to have it so. A hymn was then sung, "Hark, listen to the trumpeters." [6] President Hyrum Smith prayed, and meeting was dismissed for one hour. Assembled pursuant to adjournment, and commenced with prayer. President Joseph Smith, Jun., said that the first business of the meeting was, for the Three Witnesses [7] of the Book of Mormon, to pray each {187} one, and then proceed to choose twelve men from the Church, as Apostles, to go to all nations, kindreds, tongues, and people. The Three Witnesses, viz., Oliver Cowdery, David Whitmer, and Martin Harris, united in prayer. These Three Witnesses were then blessed by the laying on of the hands of the Presidency. The Witnesses then, according to a former commandment, proceeded to make choice of the Twelve. Their names are as follows: 1. Lyman E. Johnson, 2. Brigham Young, 3. Heber C. Kimball 4. Orson Hyde, 5. David W. Patten, 6. Luke S. Johnson, 7. William E. M'Lellin, 8. John F. Boynton, 9. Orson Pratt,10. William Smith, 11. Thomas P. Marsh, 12. Parley P. Pratt. Lyman E. Johnson, Brigham Young and Heber C. Kimball came forward; and the Three Witnesses laid their hands upon each one's head and prayed, separately. [8] {188} The blessing of Lyman E. Johnson was, in the name of Jesus Christ, that he should bear the tidings of salvation to nations, tongues, and people, until the utmost corners of the earth shall hear the tidings; and that he shall be a witness of the things of God to nations and tongues, and that holy angels shall administer to him occasionally; and that no power of the enemy shall prevent him from going forth and doing the work of the Lord; and that he shall live until the gathering is accomplished, according to the holy prophets; and he shall be like unto Enoch; and his faith shall be like unto his; and he shall be called great among all the living; and Satan shall tremble before him; and he shall see the Savior come and stand upon the earth with power and great glory. The blessing of Brigham Young was that he should be strong in body, that he might go forth and gather the elect, preparatory to the great day of the coming of the Lord; and that he might be strong and mighty, declaring the tidings to nations that know not God; that he may add ten talents; that he may come to Zion with many sheaves. He shall go forth from land and from sea to sea; and shall behold heavenly messengers going forth; and his life shall be prolonged; and the Holy {189} Priesthood is conferred on him, that he may do wonders in the name of Jesus; that he may cast out devils, heal the sick, raise the dead, open the eyes of the blind, go forth from land to land and from sea to sea; and that heathen nations shall even call him God himself, if he do not rebuke them. Heber C. Kimball's blessing was, in substance, that he shall be made like unto those who have been blessed before him; and be favored with the same blessing. That he might receive visions; the ministration of angels, and hear their voice; and even come into the presence of God; that many millions may be converted by his instrumentality; that angels may waft him from place to place, and that he may stand unto the coming of our Lord, and receive a crown in the Kingdom of our God; that he be made acquainted with the day when Christ shall come; that he shall be made perfect in faith; and that the deaf shall hear, the lame shall walk, the blind shall see, and greater things than these shall he do; that he shall have boldness of speech before the nations, and great power. A hymn was then sung, "Glorious things of thee are spoken," etc.; and the congregation was dismissed by President Joseph Smith, Jun. _Sunday, February 15_.--The congregation again assembled. President Cowdery made some observations upon the nature of the meeting, calling upon the Lord for his assistance; after which a number of certificates from brethren that had recently returned from Zion were read and accepted. President Cowdery then called forward Orson Hyde, David W. Patten and Luke Johnson, and proceeded to their ordinations and blessings. Orson Hyde's Blessing:--Oliver Cowdery called upon the Lord to smile upon him; that his faith be made perfect, and that the blessings pronounced may be realized; that he be made mighty, and be endued with powers from on high, and go forth to the nations of the earth to proclaim the Gospel, that he may escape all the pollutions of the world; that the angels shall uphold him; and that he shall go forth according to the commandment, both to Jew and Gentile, and to all nations, kingdoms and tongues; that all who hear his voice shall acknowledge him to be a servant of God; that he shall be equal with his brethren in holding the keys of the kingdom; that he may stand on the earth and bring souls till Christ comes. We know that he loves Thee, O, Lord, and may this Thy {190} servant be able to walk through pestilence and not be harmed; and the powers of darkness have no ascendency over him; may he have power to smite the earth with pestilence; to divide waters, and lead through the Saints; may he go from land to land and from sea to sea, and may he be like one of the three Nephites. David W. Patten's blessing:--O God, give this Thy servant, a knowledge of Thy will; may he be like one of old, who bore testimony of Jesus; may he be a new man from this day forth. He shall be equal with his brethren, the Twelve, and have the qualifications of the prophets before him. May his body be strong and never be weary; may he walk and not faint. May he have power over all diseases, and faith according to his desires; may the heavens be opened upon him speedily; that he may bear testimony from knowledge; that he may go to nations and isles afar off. May he have a knowledge of the things of the Kingdom, from the beginning, and be able to tear down priestcraft like a lion. May he have power to smite his enemies before him, with utter destruction. May he continue till the Lord comes. O Father, we seal these blessings upon him. Even so. Amen. Luke S. Johnson's Blessing:--Our Father in heaven, look down in mercy upon us, and upon this Thy servant, whom we ordain to the ministry of the Twelve. He shall be prepared and preserved, and be like those we have blessed before him. The nations shall tremble before him. He shall hear the voice of God; he shall comfort the hearts of the Saints always. The angels shall bear him up till he shall finish his ministry. He shall be delivered, and come forth with Israel. He shall bear testimony to the kings of the earth, and hold communion with the Father, with the Son, and with the general assembly and Church of the first-born. If cast into prison, he shall be able to comfort the hearts of his comrades. His tongue shall be loosed, and he shall have power to lead many to Zion, and sit down with them; the Ancient of Days shall pronounce this blessing, that he has been faithful; he shall have strength, wisdom, and power; he shall go among the covenant people and speak all their tongues where he shall go. All these blessings we confirm upon him in the name of Jesus. Amen. William E. M'Lellin's Blessing:--In the name of the Lord, wisdom and intelligence shall be poured out upon him, to enable him to perform the great work that is incumbent upon him: that he may be spared until the Saints are gathered; that he may stand before kings and rulers to bear testimony, and be upheld by holy angels; and the nations of the earth shall acknowledge that God has sent him; he shall have power to overcome his enemies; and his life shall be spared in the midst of pestilence and destruction, and in the midst of his enemies. He shall be a {191} prince and savior to God's people. The tempter shall not overcome him, nor his enemies prevail against him; the heavens shall be opened unto him, as unto men in days of old. He shall be mighty in the hands of God, and shall convince thousands that God has sent him; and his days may be prolonged until the coming of the Son of Man. He shall be wafted as on eagles' wings, from country to country, and from people to people; and be able to do wonders in the midst of this generation. Even so. Amen. John F. Boynton's Blessing:--Thou hast prevailed and thou shalt prevail, and thou shalt declare the Gospel unto many nations. Thou shalt be made mighty before God; and although thou shalt be cast out from the face of men, yet thou shalt have power to prevail. Thou shalt lead the elect triumphantly to the places of refuge; thou shalt be like the brethren who have been blessed before thee. Thou shalt stand in that day of calamity when the wicked shall be consumed, and present unto the Father, spotless, the fruits of thy labor. Thou shalt overcome all the evils that are in the world; thou shalt have wisdom to put to silence all the wisdom of the wise; and thou shalt see the face of thy Redeemer in the flesh. These blessings are pronounced and sealed upon thee. Even so. Amen. William Smith's Blessing:--We pray that he may be purified in heart; that he may have communion with God; that he may be equal with his brethren in holding the keys of this ministry; that he may be kept and be instrumental in leading Israel forth, that he may be delivered from the hands of those who seek to destroy him; that he may be enabled to bear testimony to the nations that Jesus lives; that he may stand in the midst of pestilence and destruction. He shall be mighty in the hands of God, in bringing about the restoration of Israel. The nations shall rejoice at the greatness of the gifts which God has bestowed upon him: that his tongue shall be loosed; he shall have power to do great things in the name of Jesus. He shall be preserved and remain on the earth, until Christ shall come to take vengeance on the wicked. Adjourned. _Kirtland, February 21st, 1835_: Pursuant to adjournment, a meeting of the Church was held; and after prayer by President Oliver Cowdery to the congregation, Elder Parley P. Pratt was called to the stand, and ordained one of the Twelve, by President Joseph Smith, Jun., David Whitmer, and Oliver Cowdery. O Lord, smile from heaven upon this thy servant; forgive his sins, sanctify his heart, and prepare him to receive the blessing. Increase his love for Thee and for Thy cause; increase his intelligence; communicate to him all that wisdom, that prudence, and that understanding, which he needs as a minister of righteousness and to magnify {192} the Apostleship whereunto he is called. May a double portion of that Spirit which was communicated to the disciples of our Lord and Savior to lead them unto all truth, rest down upon him, and go with him where he goes, that nothing shall prevail against him, that he may be delivered from prisons, from the power of his enemies, and from the adversary of all righteousness. May he be able to mount up on wings as an eagle, to run and be weary, to walk and not faint; may he have great wisdom and intelligence, and be able to lead thine elect through this thorny maze. Let sickness and death have no power over him; let him be equal with his brethren in bringing many sons and daughters to glory, and many nations to a knowledge of the truth. Great blessings shall rest upon thee; thy faith shall increase; thou shalt have great power to prevail. The veil of the heavens shall be rolled up; thou shalt be permitted to gaze within it, and receive thee instructions from on high. No arm that is formed and lifted against thee shall prosper; no power shall prevail; for thou shalt have power with God, and shall proclaim His Gospel. Thou wilt be afflicted, but thou shalt be delivered, and conquer all thy foes. Thine office shall never be taken from thee; thou shalt be called great; angels shall carry thee from place to place. Thy sins are forgiven, and thy name written in the Lamb's Book of Life. Even so. Amen. _Apostolic Charge given by Oliver Cowdery to Parley P. Pratt_. I am aware, dear Brother, that the mind naturally claims something new; but the same thing rehearsed frequently profits us. You will have the same difficulties to encounter in fulfilling this ministry, that the ancient Apostle had. You have enlisted in a cause that requires your whole attention; you ought, therefore, to count the cost; and to become a polished shaft, you must be sensible, requires the labor of years; and your station requires a perfect polish. It is required of you not merely to travel a few miles in the country, but in distant countries: you must endure much labor, much toil, and many privations, to become perfectly polished. Your calling is not like that of the husbandman, to cultivate a stinted portion of the planet on which we dwell, and when heaven has given the former and the latter rain, and mellow autumn ripened his fruit, gathers it in, and congratulates himself for a season in the intermission of his toils, while he anticipates his winter evenings of relaxation and fire-side enjoyments. But, dear Brother, it is far otherwise with you. Your labor must be incessant, and your toil great; you must go forth and labor till the great work is done. It will require a series of years to accomplish it; but you will have this pleasing consolation, that your heavenly Father requires it; the field is His; the work is His; and He will not {193} only cheer you, animate you, and buoy you up in your pilgrimage, in your arduous toils; but when your work is done, and your labor over, He will take you unto Himself. But before this consummation of your felicity, bring your mind to bear upon what will be imperiously required of you to accomplish, viz., the great work that lies before you. Count well the cost. You have read of the persecutions and trials of ancient days. Has not bitter experience taught you that they are the same now? You will be dragged before the authorities for the religion you profess; and it were better not to set out, than to start and look back, or shrink when dangers thicken around you, or appalling death stares you in the face. I have spoken these things, dear brother, because I have seen them in visions. There are strong dungeons and gloomy prisons for you. These should not appall you. You must be called a good or a bad man. The ancients passed through the same experience. They had this testimony--that they had seen the Savior after He rose from the dead. You must bear the same testimony; or your mission, your labor, your toil, will be in vain. You must bear the same testimony, that there is but one God, one Mediator; he that hath seen Him, will know Him, and testify of Him. Beware of pride; beware of evil; shun the very appearance of it; for the time is coming when, if you do not give heed to these things, you will have a fall. Among your many afflictions, you will have many blessings also; but you must pass through many afflictions, in order to receive the glory that is in reserve for you. You will meet thousands, who, when they first see you, will know nothing about salvation by Jesus Christ; you shall see a nation born in a day. A great work lies before you, and the time is near when you must bid farewell to your native land, cross the mighty deep, and sound the tocsin of alarm to other nations, kindreds, tongues, and people. Remember that all your hopes of deliverance from danger and from death, will rest upon your faithfulness to God; in His cause, you must necessarily serve Him with a perfect heart and a willing mind. Avoid strife and vain glory; think not yourself better than your brethren, but pray for them, as well as for yourself; and if you are faithful, great will be your blessings; but if you are not, your stewardship will be taken from you, and another appointed in your stead. Elder Pratt gave his hand to President Oliver Cowdrey, and said he had received ordination, and should fulfill the ministry according to the grace given him; to which the President replied, Go forth, and angels shall bear thee up; and thou shalt come forth at the last day, bringing many with thee. Tomas B. Marsh and Orson Pratt were absent on a mission. Elder Marsh returned to Kirtland on the 25th of April, and Elder Orson Pratt on the 26th, and received their ordinations and blessings, {194} which are recorded in this place, in connection with the ordinations and blessings of their brethren. [9] Thomas B. Marsh's Blessing by President Oliver Cowdery.--Dear Brother--You are to be a minister of righteousness, and to this ministry and apostleship you are now to be ordained; and may all temporal and spiritual blessings attend you. Your sins are forgiven you, and you are to go forth and preach the everlasting Gospel. You shall travel from kingdom to kingdom and from nation to nation. Angels shall bear thee up, and thou shalt be instrumental in bringing thousands of the redeemed of the Lord to Zion. Sealed by President David Whitmer. Even so. Amen Orson Pratt's Blessing.--Dear Brother--You are chosen and set apart, to be ordained to this apostleship and this ministry; you shall go forth and preach the Gospel, and do a mighty work. You shall be sustained; the Holy Spirit shall enlighten thy mind; thou shalt travel from nation to nation; the Lord God shall preserve thee, and return thee safe, with songs of everlasting joy upon thy head. Confirmed by President David Whitmer. _General Charge to the Twelve_. The following general charge was given to the Twelve by President Oliver Cowdery:--Dear Brethren--Previous to delivering the charge, I shall read a part of a revelation. It is known to you, that previous to the organization of this Church in 1830, the Lord gave revelations, or the Church could not have been organized. The people of this Church were weak in faith compared with the ancients. Those who embarked in this cause were desirous to know how the work was to be conducted. {195} They read many things in the Book of Mormon concerning their duty, and the way the great work ought to be done; but the mind of men are so constructed that they will not believe, without a testimony of seeing or hearing. The Lord gave us a revelation that, in process of time, there should be twelve men chosen to preach His Gospel to Jew and Gentile. Our minds have been on a constant stretch, to find who these twelve were; when the time should come we could not tell; but we sought the Lord by fasting and prayer to have our lives prolonged to see this day, to see you, and to take a retrospect of the difficulties through which we have passed; but having seen the day, it becomes my duty to deliver to you a charge; and first, a few remarks respecting your ministry. You have many revelations put into your hands--revelation to make you acquainted with the nature of your mission; you will have difficulties by reason of your visiting all the nations of the world. You will need wisdom in a tenfold proportion to what you have ever had; you will have to combat all the prejudices of all nations. He then read the revelation, [10] and said: Have you desired this ministry with all our hearts? If you have desired it you are called of God, not of man, to go into the world. He then read again, from the revelation, what the Lord said unto the Twelve. Brethren, you have had your duty presented in this revelation. You have been ordained to this holy Priesthood, you have received it from those who have the power and authority from an angel; you are to preach the Gospel to every nation. Should you in the least degree come short of your duty, great will be your condemnation; for the greater the calling the greater the transgression. I therefore warn you to cultivate great humility; for I know the pride of the human heart. Beware, lest the flatterers of the world lift you up; beware, lest your affections be captivated by worldly objects. Let your ministry be first. Remember, the souls of men are committed to your charge; and if you mind your calling, you shall always prosper. You have been indebted to other men, in the first instance, for evidence; on that you have acted; but it is necessary that you receive a testimony from heaven for yourselves; so that you can bear testimony to the truth of the Book of Mormon, and that you have seen the face of God. That is more than the testimony of an angel. When the proper time arrives, you shall be able to bear this testimony to the world. When you bear testimony that you have seen God, this testimony God will never suffer to fall, but will bear you out; although many will not give heed, yet others will. You will therefore see the necessity of getting this testimony from heaven. Never cease striving until you have seen God face to face. Strengthen your faith; cast off you doubts, your sins, and all your unbelief; and {196} nothing can prevent you from coming to God. Your ordination is not full and complete till God has laid His hand upon you. We require as much to qualify us as did those who have gone before us; God is the same. If the Savior in former days laid His hands upon His disciples, why not in latter days? With regard to superiority, I must make a few remarks. The ancient apostles sought to be great; but lest the seeds of discord be sown in this matter; understand particularly the voice of the Spirit on this occasion. God does not love you better or more than others. You are to contend for the faith once delivered to the saints. Jacob, you know, wrestled till he had obtained. It was by fervent prayer and diligent search that you have obtained the testimony you are now able to bear. You are as one; you are equal in bearing the keys of the Kingdom to all nations. You are called to preach the Gospel of the Son of God to the nations of the earth; it is the will of your heavenly Father, that you proclaim His Gospel to the ends of the earth and the islands of the sea. Be zealous to save souls. The soul of one man is as precious as the soul of another. You are to bear this message to those who consider themselves wise; and such may persecute you--they may seek your life. The adversary has always sought the life of the servants of God; you are therefore to be prepared at all times to make a sacrifice of your lives, should God require them in the advancement and building up of His cause. Murmur not at God. Be always prayerful; be always watchful. You will bear with me while I relieve the feelings of my heart. We shall not see another day like this; the time has fully come--the voice of the Spirit has come--to set these men apart. You will see the time when you will desire to see such a day as this, and you will not see it. Every heart wishes you peace and prosperity, but the scene with you will inevitably change. Let no man take your bishopric, and beware that you lose not your crowns. It will require your whole souls, it will require courage like Enoch's. The time is near when you will be in the midst of congregations who will gnash their teeth upon you. The Gospel must roll forth, and it will until it fills the whole earth. Did I say congregations would gnash their teeth at you? Yea, I say, nations will oppose you--you will be considered the worst of men. Be not discouraged at this. When God pours out His Spirit, the enemy will rage; but God, remember, is on your right hand, and on your left. A man, though he be considered the worst, has joy, who is conscious that he pleases God. The lives of those who proclaim the true Gospel will be in danger; this has been the case ever since the days of righteous Abel. The same opposition has been manifest whenever man came forward to publish {197} the Gospel. The time is coming when you will be considered the worst of men by many, and by some the best. The time is coming when you will be perfectly familiar with the things of God. This testimony will make those who do not believe your testimony, seek your lives; but there are whole nations who will receive your testimony. They will call you good men. Be not lifted up when ye are called good men. Remember you are young men, and ye shall be spared. I include the other three. Bear them in mind in your prayers--carry their cases to the throne of grace; although they are not present, yet you and they are equal. This appointment is calculated to create for you an affection for each other, stronger than death. You will travel to other nations; bear each other in mind. If one or more be cast into prisons, let the others pray for them, and deliver them by their prayers. Your lives shall be in great jeopardy; but the promise of God is, that you shall be delivered. Remember, you are not to go to their nations till you receive your endowments. Tarry at Kirtland until you are endowed with power from on high. You need a fountain of wisdom, knowledge and intelligence such as you never had. Relative to the endowment, I make a remark or two, that there may be no mistake. The world cannot receive the things of God. He can endow you without worldly pomp or great parade. He can give you that wisdom, that intelligence, and that power, which characterized the ancient saints, and now characterizes the inhabitants of the upper world. The greatness of your commission consists in this: you are to hold the keys of this ministry; your are to go to the nations afar off--nations that sit in darkness. The day is coming when the work of God must be done. Israel shall be gathered: the seed of Jacob shall be gathered from their long dispersion. There will be a feast to Israel, the elect of God. It is a sorrowful tale, but the Gospel must be preached, and God's ministers rejected: but where can Israel be found and receive your testimony, and not rejoice? Nowhere! The prophecies are full of great things that are to take place in the last days. After the elect are gathered out, destructions shall come on the inhabitants of the earth; all nations shall feel the wrath of God, after they have been warned by the Saints of the Most High. If you will not warn them, others will, and you will lose your crowns. You must prepare your minds to bid a long farewell to Kirtland, even till the great day come. You will see what you never expected to see; you will need the mind of Enoch or Elijah, and the faith of the brother of Jared; you must be prepared to walk by faith, however appalling the prospect to human view; you, and each of you, should feel the force of the imperious mandate, Son, go labor in my vineyard, and cheerfully receive what comes; but in the end you will stand while {198} others will fall. You have read in the revelation concerning ordination: Beware how you ordain, for all nations are not like this nation; they will willingly receive the ordinances at your hands to put you out of the way. There will be times when nothing but the angels of God can deliver you out of their hands. We appeal to your intelligence, we appeal to your understanding, that we have so far discharged our duty to you. We consider it one of the greatest condescensions of our heavenly Father, in pointing you out to us; you will be stewards over this ministry; you have a work to do that no other men can do; you must proclaim the Gospel in its simplicity and purity; and we commend you to God and the word of His grace. You have our best wishes, you have our most fervent prayers, that you may be able to bear this testimony, that you have seen the face of God. Therefore call upon Him in faith in mighty prayer till you prevail, for it is your duty and your privilege to bear such testimony for yourselves. We now exhort you to be faithful to fulfill your calling; there must be no lack here; you must fulfill in all things; and permit us to repeat, all nations have a claim on you; you are bound together as the Three Witnesses were; notwithstanding you can part and meet, and meet and part again, till your heads are silvered over with age. He then took them separately by the hand, and said, "Do you with full purpose of heart take part in this ministry, to proclaim the Gospel with all diligence, with these your brethren, according to the tenor and intent of the charge you have received?" Each of them answered in the affirmative. [11] _Important Items of Instructions to the Twelve_. Kirtland, February 27. This evening, nine of the Twelve, viz., Lyman Johnson, Brigham Young, Heber C. Kimball, Orson Hyde, David W. Patten, Luke Johnson, William E. M'Lellin, John F. Boynton, and William Smith, assembled at the house of President Joseph Smith, Jun., who was present, with Frederick G. Williams, Sidney Rigdon, Bishop Whitney, and three elders. Parley P. Pratt had gone to New Portage, and Orson Pratt and Thomas B. Marsh had not yet arrived to receive their ordination. After prayer by President Joseph Smith, Jun., he said, if we heard patiently, he could lay before the council an item which would be of importance. He had for himself, learned a fact by experience, which, on recollection, always gave him deep sorrow. It is a fact, if I now had in my possession, every decision which had been had upon {199} important items of doctrine and duties since the commencement of this work, I would not part with them for any sum of money; but we have neglected to take minutes of such things, thinking, perhaps, that they would never benefit us afterwards; which, if we had them now, would decide almost every point of doctrine which might be agitated. But this has been neglected, and now we cannot bear record to the Church and to the world, of the great and glorious manifestations which have been made to us with that degree of power and authority we otherwise could, if we now had these things to publish abroad. Since the Twelve are now chosen, I wish to tell them a course which they may pursue, and be benefited thereafter, in a point of light of which they are not now aware. If they will, every time they assemble, appoint a person to preside over them during the meeting, and one or more to keep a record of their proceedings, and on the decision of every question or item, be it what it may, let such decision be written, and such decision will forever remain upon record, and appear an item of covenant or doctrine. An item thus decided may appear, at the time, of little or no worth, but should it be published, and one of you lay hands on it after, you will find it of infinite worth, not only to your brethren, but it will be a feast to your own souls. Here is another important item. If you assemble from time to time, and proceed to discuss important questions, and pass decisions upon the same, and fail to note them down, by and by you will be driven to straits from which you will not be able to extricate yourselves, because you may be in a situation not to bring your faith to bear with sufficient perfection or power to obtain the desired information; or, perhaps, for neglecting to write these things when God had revealed them, not esteeming them of sufficient worth, the Spirit may withdraw and God may be angry; and there is, or was, a vast knowledge, of infinite importance, which is now lost. What was the cause of this? It came in consequence of slothfulness, or a neglect to appoint a man to occupy a few moments in writing all these decisions. Here let me prophesy. The time will come, when, if you neglect to do this thing, you will fall by the hands of unrighteous men. Were you to be brought before the authorities, and be accused of any crime or misdemeanor, and be as innocent as the angels of God, unless you can prove yourselves to have been somewhere else, your enemies will prevail against you; but if you can bring twelve men to testify that you were in a certain place, at that time, you will escape their hand. Now, if you will be careful to keep minutes of these things, as I have said, it will be one of the most important records ever seen; for all such decisions will ever after remain as items of doctrine and covenants. The council then expressed their approbation concerning the {200} foregoing remarks of President Smith, and appointed Orson Hyde and William E. M'Lellin clerks of the meeting. President Smith proposed the following question: What importance is there attached to the calling of these Twelve Apostles, different from the other callings or officers of the Church? After the question was discussed by Councilors Patten, Young, Smith, and M'Lellin, President Joseph Smith, Jun., gave the following decision: They are the Twelve Apostles, who are called to the office of the Traveling High Council, who are to preside over the churches of the Saints, among the Gentiles, where there is a presidency established; and they are to travel and preach among the Gentiles, until the Lord shall command them to go to the Jews. They are to hold the keys of this ministry, to unlock the door of the Kingdom of heaven unto all nations, and to preach the Gospel to every creature. This is the power, authority, and virtue of their apostleship. Oliver Cowdery, Clerk. _Report of the Kirtland School_. Kirtland, Ohio, February 27, 1835. Having been requested by the trustees of the "Kirtland School" to give a sketch of the number of students who have attended the institution, and of their progress in the different sciences, I cheerfully comply with the request, having been an instructor therein from its commencement in December last. The school has been conducted under the immediate care and inspection of Joseph Smith, Jun., Frederick G. Williams, Sidney Rigdon, and Oliver Cowdery, trustees. When the school first commenced, we received into it both large and small, but in about three weeks the classes became so large and the house so crowded, that it was thought advisable to dismiss all the small students, and continue those only who wished to study penmanship, arithmetic, English grammar, and geography. Before we dismissed the small pupils, there were in all about one hundred and thirty who attended; since that time there have been upon an average about one hundred; the most of whom have received lectures upon English grammar; and for the last four weeks about seventy have been studying geography one-half the day, and grammar and writing the other part. Burdick's Arithmetic, Kirkham's Grammar, and Olney's Geography have been used, and Noah Webster's Dictionary as standard. Since the year 1827, I have taught school in five different states, and visited many schools in which I was not engaged as teacher; in none, I can say, with certainty, I have seen students make more rapid progress than in this. William E. M'Lellin. Footnotes 1. Doctrine and Covenants, sec. 18. 2. Elder Joseph Young gives the following interesting account of the above meeting mentioned by the Prophet: "On the 8th day of February, in the year of our Lord 1835, the Prophet Joseph Smith called Elders Brigham and Joseph Young to the chamber of his residence, in Kirtland, Ohio, it being on the Sabbath day. After they were seated and he had made some preliminaries, he proceeded to relate a vision to these brethren, of the state and condition of those men who died in Zion's Camp, in Missouri. He said, 'Brethren, I have seen those men who died of the cholera in our camp; and the Lord knows, if I get a mansion as bright as theirs, I ask no more.' At this relation he wept, and for some time could not speak. When he had relieved himself of his feelings, in describing the vision, he resumed the conversation, and addressed himself to Brother Brigham Young. He said to him, 'I wish you to notify all the brethren living in the branches, within a reasonable distance from this place, to meet at a general conference on Saturday next. I shall then and there appoint twelve Special Witnesses, to open the door of the Gospel to foreign nations, and you,' said he (speaking to Brother Brigham), 'will be one of them.' He then proceeded to enlarge upon the duties of their calling. The interest that was taken on the occasion of this announcement, produced in the minds of the two Elders present a great sensation and many reflections; having previously notified Brother Brigham Young that he would be one of the Witnesses, but said nothing to Joseph, until he had exhausted much of his feelings in regard to the Twelve, which took up some little time. He then turned to Elder Joseph Young with quite an earnestness, as though the vision of his mind was extended still further, and addressing him, said, 'Brother Joseph, the Lord has made you President of the Seventies.' They had heard of Moses and seventy Elders of Israel, and of Jesus appointing 'other Seventies,' but had never heard of Twelve Apostles and of Seventies being called in this Church before. It was strange saying, 'The Lord has made you President of the Seventies,' as though it had already taken place, and it caused these brethren to marvel. The Prophet did not say that any others would be called to be the bearers of this message abroad, but the inference might be clearly drawn, that this was his meaning, from the language he used at the time. Agreeable to his request to Elder Brigham Young, the branches were all notified, and a meeting of the brethren in general conference was held in Kirtland, in the new school house under the printing office, on the following Saturday, February 14th, when the Twelve were appointed and ordained, and the conference adjourned for two weeks."--"History of the organization of the Seventies," by Joseph Young, Sen. (1878) pp. 1, 2. 3. This vision, in which the Prophet evidently saw the order of the Church organization, is several times alluded to by him. By reference to the note on page 181 it will be observed that President Smith there refers to the vision in such a manner as to lead one to believe that he saw that Brigham Young would be one of the Twelve, and Joseph Young President of the Seventies. He also refers to this vision in the revelation which appears in chapter 14; (Doctrine and Covenants, sec. 107, 93). Describing the order of the Seventies, he says: "And it is according to the _vision_, showing the order of the Seventy, that there shall be seven Presidents to preside over them, chosen out of the number of the Seventy." It was doubtless in this vision also that the Prophet saw the manner in which the Twelve should be chosen. 4. Elder Joseph Young in his "History of the Organization of the Seventies," (page 14) says that the following sentiment was delivered by the prophet Joseph Smith in an address to the Elders assembled in Kirtland soon after the Seventies were organized: "Brethren, some of you are angry with me, because you did not fight in Missouri; but let me tell you, God did not want you to fight. He could not organize His kingdom with twelve men to open the Gospel door to the nations of the earth, and with seventy men under their direction to follow in their tracks, unless He took them from a body of men who had offered their lives, and who had made as great a sacrifice as did Abraham. Now the Lord has got His Twelve and His Seventy, and there will be other quorums of Seventies called, who will make the sacrifice, and those who have not made their sacrifices and their offerings now, will make them hereafter." 5. A full list of those who sent up to Zion, including women and children, is here published in place of the partial list heretofore published in the History of Joseph Smith in the _Millennial Star_, volume 15, page 205. 6. The hymn was peculiarly suited to the occasion. Some of the stanzas follow: "Hark! listen to the trumpeters! They sound for volunteers; On Zion's bright and flowery mount Behold the officers. 'Their horses white, their armor bright, With courage bold they stand, Enlisting soldiers for their king, To march to Zion's land. We want no cowards in our bands, Who will our colors fly: We call for valiant-hearted men, Who're not afraid to die.' To see our armies on parade, How martial they appear! All armed and dressed in uniform, They look like men of war." They follow their great General. The great Eternal Lamb--His garments stained in his own blood--King Jesus is His name. 7. It was made known to the Prophet and Oliver Cowdery as early as June, 1829, that there would be Twelve Apostles chosen in this dispensation. In that revelation (Doctrine and Covenants, sec. 18:37) the Lord, addressing Oliver Cowdery and David Whitmer, said: "And now, behold, I give unto you Oliver Cowdery, and also unto David Whitmer, that you shall search out the Twelve, who shall have the desires of which I have spoken." That is, desires to take upon them the name of Jesus Christ with full purpose of heart. It will be observed that in this revelation only two of the Three Witnesses are named, yet Martin Harris was associated with his fellow Witnesses in choosing and ordaining the Twelve Apostles. I think it was designed from the first that the Three Witnesses should choose the Twelve Special Witnesses of the name and mission of the Lord Jesus Christ--the Twelve Apostles; but at the time the revelation of June, 1829, was given, making known that Twelve Apostles would be called, and designating Oliver Cowdery and David Whitmer as the ones to choose them, Martin Harris was out of favor with the Lord, and I suggest that it was for that reason doubtless that his name was omitted at that time. The evidence that Martin Harris was wavering about that time in his adherence to the Prophet and the work of God is found in Doctrine and Covenants, sec. 19, given in the month of June, 1829; in which revelation Martin Harris is sharply reproved for such wavering; for his covetousness; for hesitating to dispose of his land to meet the obligations entered into with the printer. He is commanded to repent of all these things, which, happily he did; but evidently not before the revelation concerning the choosing of the Twelve (Doctrine and Covenants, sec. 17) was given, for which reason doubtless his name is not there associated with those of his fellow Witnesses when they were designated to choose the Twelve Apostles. As already stated, however, in the vision in which the Prophet Joseph saw more perfectly the organization of the Church, and the manner in which the Twelve were to be chosen, he undoubtedly learned that it was in harmony with the order of things that the Three Witnesses should choose the Twelve Special Witnesses, and hence appointed Martin Harris to assist Oliver Cowdery and David Whitmer in choosing the Apostles." A word, by the way, in relation to the appropriateness of the Three Witnesses choosing the Twelve. In the revelation defining the special calling of the Twelve Apostles it is written: "The Twelve traveling counselors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world; thus differing from other officers in the Church in the duties of their calling. (Doctrine and Covenants, sec. 107:23). From this it appears that the _special_ calling of the Twelve is to be Witnesses for the Lord Jesus Christ in all the world; hence it was preeminently proper that these Twelve Witnesses should be chosen by the Three very special Witnesses--witnesses of the Book of Mormon in particular, and of God's marvelous work in general. 8. Much interest has been manifested in the Church concerning who was mouth in ordaining respectively the brethren of the first Twelve. Most likely the Three Witnesses who ordained the Apostles were mouth in the order in which they have always stood as Witnesses, viz., Oliver Cowdery first, David Whitmer second, and Martin Harris third. If they officiated in this order then Oliver Cowdery ordained Lyman E. Johnson; David Whitmer, Brigham Young; and Martin Harris, Heber C. Kimball. It has been suggested by some that the Prophet Joseph may have joined the Three Witnesses in ordaining the Twelve, and in that event would be mouth first, and therefore ordained Lyman E. Johnson, leaving Oliver Cowdery to ordain Brigham Young, David Whitmer, Heber C. Kimball. This, however, is not likely since but three of those who had been chosen were called up at the above meeting to be ordained, one for each Witness. Besides, the express language of the minutes of the proceedings is, "The Three Witnesses laid their hands upon each one's head and prayed separately;" that is each ordained his man. The statement of Heber C. Kimball in the published extracts of his journal, also confirms this view of the matter. After giving the names of the Twelve men chosen he says: "After having expressed our feeling on this occasion, we were severally called into the stand, and there received our ordinations, _under the hand of Oliver Cowdery, David Whitmer, and Martin Harris. These brethren ordained us to the Apostleship,_ and predicted many things which should come to pass, that we should have power to heal the sick, cast out devils, raise the dead, give sight to the blind, have power to remove mountains, and all things should be subject to us through the name of Jesus Christ, and angels should minister unto us, and many more things, too numerous to mention." He also adds the following interesting item with reference to the ordinations of that day: "After we [referring to the first three called up to receive ordination] had been thus ordained by these brethren, the First Presidency laid their hands on us and confirmed these blessings and ordinations, and likewise predicted many things which should come to pass." (_Times and Seasons_, vol. 6, p. 868). While these statements make it very clear that the Prophet Joseph did not join with the Three Witnesses in ordaining the Apostles--except in the way of confirming the ordination they received from the Witnesses, as described by Elder Kimball--the minutes of the meeting held February 21st, at which Parley P. Pratt was ordained, state that he was "ordained one of the Twelve by President Joseph Smith, Jun., David Whitmer, and Oliver Cowdery." Martin Harris must have been absent, and the Prophet evidently joined Oliver Cowdery and David Whitmer on that occasion because of the absence of Harris; but whether or not the Prophet was mouth on that occasion does not appear in the minutes or in Elder Pratt's autobiography. 9. According to Heber C. Kimball's Journal, Orson Pratt's ordination took place on the 5th of April, 1835, under the following circumstances: "Sunday morning, April 5, 1835.--The Twelve had not all as yet been together, for the last three mentioned [ Orson Pratt, Thomas B. Marsh and Parley P. Pratt ] were not present at the time of choosing, and as the time drew near that we should travel to the east, we appointed this day to bear our testimony unto our brethren and friends. We were all assembled together, with the exception of Brother Orson Pratt, who had not yet been with us. At this time, while we were praying, and wishing for his arrival, while opening the meeting, he entered the house. We rejoiced at his presence, and thanked the Lord for it. He was then ordained and we proceeded to speak according to our ages, the eldest speaking first. This day Brother Thomas B. Marsh, Brigham Young, David W. Patten, and myself spake." (_Times and Seasons_, vol. 6, p. 869.) The incident is given as Elder Kimball relates it because of its interest, but he is in error as to the date of the occurrence, since Elder Pratt himself, as well as the Prophet, gives the date of the former's ordination 26th of April, 1835. Elder Pratt also makes this entry in his journal: "April 24--Took the stage, and arrived in Kirtland on the 26th, about ten o'clock in the forenoon; walked into the meeting and learned that they had been prophesying that I would arrive there, so as to attend that meeting, although not one of them knew where I was. I was much rejoiced at meeting with the Saints." 10. Doctrine and Covenants, sec. 18. 11. Elder Parley P. Pratt, in his autobiography (page 127) refers to this question put to each of the Twelve Apostles by Elder Cowdery as the "Oath and Covenant of the Apostleship." {201} Chapter XIII--2. The Organization of the Seventies---Blessing of the Faithful Elders and Saints. [Sidenote: The Calling of Seventies.] On the 28th of February, the Church in council assembled, commenced selecting certain individuals to be Seventies, [1] from the number of those who went up to Zion with me in the camp; and the following are the names of those who were ordained {202} and blessed at that time, to begin the organization of the first quorum of Seventies, according to the visions [2] and revelations which I have received. The Seventies are to constitute traveling quorums, to go into all the earth, whithersoever the Twelve Apostles shall call them. [3] {203} _Names of the Presidents and Members of the First Quorum of Seventies, Ordained Under the Hand of the Prophet Joseph Smith, with his two Counselors, Sidney Rigdon and Oliver Cowdery_. [4] Presidents. Hazen Aldrich, Leonard Rich, Joseph Young, Zebedee Coltrin, Levi W. Hancock, Lyman Sherman, Sylvester Smith. Members. Elias Hutchings, Harpin Riggs, Cyrus Smalling, Edson Barney. Levi Gifford, Joseph B. Noble, Stephen Winchester, Henry Benner, Roger Orton, David Evans, Peter Buchannan, Nathan B. Baldwin, John D. Parker, Burr Riggs, David Elliot, Lewis Robbins, Samuel Brown, Alexander Whitesides, Salmon Warner, George W. Brooks, Jacob Chapman, Michael Griffith, Charles Kelly, Royal Barney, Edmund Fisher, Libbeus T. Coons, Warren Parrish, Willard Snow, Joseph Hancock, Jesse D. Harmon, Alden Burdick, Heman T. Hyde, Hiram Winters, Lorenzo D. Barnes, {204} Hiram Blackman, Hiram Stratton, William D. Pratt, Moses Martin, Zera S. Cole, Lyman Smith, Jesse Huntsman, Harvey Stanley, Solomon Angel, Almon W. Babbitt, Henry Herriman, William F. Cahoon, Israel Barlow, Darwin Richardson, Wilkins Jenkins Salisbury, Milo Andrus, Nelson Higgins, True Glidden, Harry Brown, Henry Shibley, Jezeniah B. Smith, Harrison Burgess, Lorenzo Booth, Jedediah M. Grant, Alexander Badlam, Daniel Stephens, Zerubbabel Snow, Amasa M. Lyman, George A. Smith. [Sidenote: The Prophet's Remarks on the Sacrament.] The council adjourned to the day following, March 1st, when, after attending the funeral of Seth Johnson, several who had recently been baptized, were confirmed, and the sacrament was administered to the Church. Previous to the administration, I spoke of the propriety of this institution in the Church, and urged the importance of doing it with acceptance before the Lord, and asked, How long do you suppose a man may partake of this ordinance unworthily, and the Lord not withdraw His Spirit from him? How long will he thus trifle with sacred things, and the Lord not give him over to the buffetings of Satan until the day of redemption! The Church should know if they are unworthy from time to time to partake, lest the servants of God be forbidden to administer it. Therefore our hearts ought to be humble, and we to repent of our sins, and put away evil from among us. [Sidenote: More Ordinations.] After sacrament the council continued the ordination and blessing of those previously called; also John Murdock and S. W. Denton were ordained and blessed; Benjamin Winchester, Hyrum Smith, and Frederick G. Williams were blessed; and Joseph Young and Sylvester Smith were ordained presidents of Seventies. {205} _The Blessing of those who assisted in Building the House of the Lord at Kirtland_. _March 7_.--This day a meeting of the Church of Latter-day Saints was called for the purpose of blessing, in the name of the Lord, those who have heretofore assisted in building, by their labor and other means, the House of the Lord in this place. The morning was occupied by President Joseph Smith, Jun., in teaching the Church the propriety and necessity of purifying itself. In the afternoon, the names of those who had assisted to build the house were taken, and further instructions received from President Smith. He said that those who had distinguished themselves thus far by consecrating to the upbuilding of the House of the Lord, as well as laboring thereon, were to be remembered; that those who build it should own it, and have the control of it. After further remarks, those who performed the labor on the building voted unanimously that they would continue to labor thereon, till the house should be completed. President Sidney Rigdon was appointed to lay on hands and bestow blessings in the name of the Lord. The Presidents were blessed; and Reynolds Cahoon, Hyrum Smith, and Jared Carter, the building committee, though the last two were not present, yet their rights in the house were preserved. The following are the names of those who were blessed in consequence of their labor on the house of the Lord in Kirtland, and those who consecrated to its upbuilding: Sidney Rigdon, Maleum C. Davis, Joseph Smith, Jun., Jaman Aldrich, F. G. Williams, John Young, Sen., Joseph Smith, Sen., Ezra Strong, Oliver Cowdery, Joel McWithy, Newel K. Whitney, Matthew Foy, Reynolds Cahoon, James Randall, Hyrum Smith, John P. Greene, Jared Carter, Aaron E. Lyon, Jacob Bump, Thomas Burdick, Artemus Millet, Truman Wait, Alpheus Cutler, Edmund Bosley, Asa Lyman, William Bosley, Josiah Butterfield, William Perry, Noah Packard, Don Carlos Smith, James Putnam, Shadrach Roundy, Isaac Hill, Joel Johnson, {206} Edmund Durfee, Sen., Oliver Higley, Edmund Durfee, Jun., Evan M. Greene, Gideon Ormsby, Levi Osgood, Albert Miner, Alpheus Harmon, Ira Ames, Joseph C. Kingsbury, Salmon Gee, Ira Bond, Peter Shirts, Z. H. Brewster, Isaac Hubbard, Samuel Thomson, Horace Burgess, John Ormsby, Dexter Stillman, Luman Carter, Amos P. Herrick, John Smith, Mayhew Hillman, Samuel H. Smith, William Carter, Thomas Fisher, William Burgess, Starry Fisk, Giles Cook, Amos R. Orton, Almon Sherman, Gad Yale, Warren Smith, John Johnson, Moses Bailey, John Tanner, Sebe Ives, Henry G. Sherwood, Andrew H. Aldrich, Sidney Tanner, Ebenezar Jennings, Joseph Tippits, Oliver Granger, Robert Quigley, Orson Johnson, Erastus Babbitt, James Lake, Samuel Canfield, William Redfield, Phineas H. Young, Cyrus Lake, Samuel Rolfe, Harvey Smith, Calvin W. Stoddard, Isaac Cleveland, Josiah Fuller, William Barker, Erastus Rudd, Samuel S. Brannan, Isaac G. Bishop, John Wheeler, Roswell Murray, Henry Baker, Benjamin Wells, William Fisk, Nehemiah Harman, Henry Wilcox, Oliver Wetherby, George Gee, Thomas Hancock, Lorenzo D. Young, Josuah Grant, David Clough, William Draper, James Durfee, Ransom Van Leuven, Joseph Coe, Tunis Rappellee, Thomas Gates, John Reed, Loren Babbitt, Samuel Wilcox, Blake Baldwin, Benjamin Johnson, Joseph B. Bosworth. {207} The blessings and ordinations of particular individuals of the foregoing were as follows:--Reynolds Cahoon, Jacob Bump, and Artemus Millet, were blessed with the blessings of heaven and a right in the house of the Lord in Kirtland, agreeable to the labor they had performed thereon, and the means they had contributed. Alpheus Cutler, Asa Lyman, Josiah Butterfield, Noah Packard, Jonas Putnam, and Isaac Hill received the same blessing. The blessing referred to was according to each man's labor or donation, and in addition, Elder Packard was promised wisdom and ability to proclaim the Gospel. Edmund Durfee, Sen., Edmund Durfee, Jun., and Gideon Ormsby received the same blessing, and Edmund Durfee, Jun., was ordained an Elder. Albert Miner, Ira Ames, Salmon Gee, Peter Shirts, Isaac Hubbard, and Horace Burgess were blessed, and Peter Shirts and Horace Burgess were ordained Elders. Dexter Stillman, Amos F. Herrick, and Matthew Hillman were blessed. William Burgess, Jaman Aldrich, and John Young, Sen., were blessed. Giles Cook, Jun., and M. C. Davis were blessed and ordained Elders. Wm. Carter, who was blind, was promised a restoration of sight, if faithful. Ezra Strong, Joel McWithy, Matthew Foy, James Randall, and Aaron C. Lyon were blessed. John P. Greene was ordained a missionary to the Lamanites, after others have unlocked the door, with a promise of gathering many to Zion, and of returning with great joy at the end of his mission, to enjoy the blessings of his family. Thomas Burdick, Truman Wait and Edmund Bosley were blessed, and Elder Bosley was told that God had a work for him, viz.: to go and preach the Gospel to the sectarian priests of this age, to call after them and hunt them up, wherever he could hear of them, and preach the Gospel to them whether they will hear or forbear. William Bosley and William Berry were blessed and ordained Elders. Don Carlos Smith was blessed with a promise of wisdom to proclaim the Gospel, and also to write in wisdom. Shadrach Roundy, Joel Johnson, and Oliver Higbee were blessed. Adjourned till tomorrow. _March 8th_.--Met pursuant to adjournment. Evan M. Greene, Levi Osgood, Alpheus Harmon, Joseph C. Kingsbury, Ira Bond, Z. H. Brewster, Samuel Tompkins, John Ormsby, Luman Carter, John Smith, Samuel H. Smith, Thomas Fisher, Starry Fisk, Amos R. Orton and Almon Sherman were blessed. Amos R. Orton was ordained an Elder and a missionary to the Lamanites. Andrew H. Aldrich, Thomas Bailey, Sebe Ives, Ebenezer Jennings, Oliver Granger, Orson Johnson, Warren Smith, James Lake, and William Redfield were blessed, and William Redfield was ordained an Elder. Cyrus Lake, {208} Harvey Smith, Isaac Cleveland, William Baker, Samuel S. Brannan, John Wheeler, Henry Baker, William Fisk, Henry Wilcox, George W. Gee, David Clough, and Lorenzo D. Young were blessed, and Elder Young was set apart as a missionary to the Lamanites. Jas. Durfee, Jos. Coe, Thos. Gates, Loren Babbitt, Blake Baldwin, and Jos. B. Baldwin were blessed. John Johnson, John Tanner and Gad Yale were blessed; and Gad Yale, being one who went to the relief of the brethren in Missouri, was blessed accordingly. Henry G. Sherwood, Sidney Tanner, Joseph H. Tippits, Robert Quigley, and Erastus Babbitt were blessed, and Samuel Canfield was blessed and ordained an Elder. Phineas H. Young, Samuel Rolfe, and Calvin H. Stoddard were blessed, and Elder Young was ordained a missionary to the Lamanites. Erastus Rudd, Josiah Fuller, Isaac H. Bishop, Roswell Murray, Benjamin Wells, Nehemiah Harman, Thomas Hancock, Oliver Wetherby, Joshua Grant, Jun., William Draper, Jun., Ransom Van Leuven, Tunis Rappellee, John Rudd, and Samuel Wilcox were blessed. Moses Martin, who went to Missouri, was set apart to be one of the Seventies, and blessed and warned as follows: "If thou art not purified, thou wilt not be able to execute thy commission. Thou wilt fall into the snares and into the hands of enemies who will take thy life; thou must begin to make a complete reformation in thyself." Oliver Cowdery, Clerk. The following belong to the Seventies, but the date of their ordinations is not definitely known: Milo Andrus, Joseph Winchester, Zerubbabel Snow, Heman T. Hyde, Henry Brown. Nelson Higgins, (Hezekiah Fisk was blessed, but was not one of the Seventies,) Henry Beaman, Jesse Huntsman, Royal Barney, Zebedee Coltrin, Henry Herriman, and Lorenzo D. Barnes. James L. Thompson was blessed, but not ordained. Footnotes 1. The organization of quorums of Seventy in the Church was regarded as a very strange thing in modern times, but that such an organization had existed in the Church of God, both in the days of Moses and also in the days of Messiah, is evident from the scriptures. The Lord said to Moses: "Come up unto the Lord, thou, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel; and worship ye afar off. * * * Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel. * * * And upon the nobles of the children of Israel He laid not His hand: also they saw God, and did eat and drink" (Exodus 24:1, 9, 11). And again, "And the Lord said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone. * * * And Moses went out, and told the people the words of the Lord, and gathered the seventy men of the elders of the people, and set them round about the tabernacle. And the Lord came down in a cloud, and spake unto him, and took of the Spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the Spirit rested upon them, they prophesied, and did not cease" (Numbers 11:16, 17, 24, 25). It is not clear from the Old Testament just what the functions of the Seventy were in the Hebrew Priesthood, but they certainly were endowed with prophetic powers, and it is quite probable that the Sanhedrin (consisting of seventy-one members, inclusive of the president,) of later Jewish times had some relation to this earlier council of seventy. The organization of the Seventy by the Savior is alluded to in the tenth chapter of Luke as follows: "After these things the Lord appointed other seventy also, [from this it appears that quorums of seventy had been appointed previous to this] and sent them two and two before His face into every city and place, whither He Himself would come. Therefore said He unto them, The harvest truly is great, but the laborers are few: pray ye therefore the Lord of the harvest, that He would sent forth laborers into His harvest. Go your way: behold, I send you forth as lambs among wolves. Carry neither purse nor scrip, nor shoes: and salute no man by the way. And into whatsoever house ye enter, first say, Peace be to this house. And if the Son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give: for the laborer is worthy of his hire. Go not from house to house." That is, while these men were sent forth without purse and scrip it was evidently not the intention of the Lord that they should beg from door to door. Continuing His instructions, the Master said: "And into whatsoever city ye enter, and they receive you, eat such things as are set before you: and heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, Even the very dust of your city, which cleaveth on us, we do wipe off against you, notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. * * He that heareth you heareth me; and he that despiseth you despiseth me and he that despiseth me despiseth Him that sent me." The Seventy, it appears went forth under these instructions and were successful, for Luke continues: "And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through Thy name." After this very plain allusion to this order of the Priesthood called the Seventy, these instructions, and the definitions given of their duties and callings, there can be no doubt as to their constituting an important factor in the Christian Church Organization. The absence of such quorums of Priesthood in modern Church establishments is but one among many other evidences that the Church of Christ had ceased from among men. 2. See page 182 (note). 3. The quorums of Seventy, in other words--in connection with the Twelve Apostles, under whose direction they labor--constitute the foreign ministry or the Church; and when the kind of labor they are expected to perform is taken into account, it will be found that their organization is admirably adopted for their work--the means are adequate to the end proposed. In all other quorums of the high Priesthood, excepting the Twelve, the presidency consists of a president and two counselors, but the presidency of the quorum of Seventy consists of seven presidents, equal in authority. For the sake of order, however, precedence is recognized in seniority of ordination; that is, the senior president by ordination--not of age--presides in the council, and over the quorum; and in the event of his absence, then the next senior president by ordination has the right of initiative and presides, and so on down the line of presidents. The order established in the Church for the work of the foreign ministry is for Elders to travel two and two. This doubtless for the reason that the Lord would establish His word by the mouths of two witnesses at least, to say nothing of the pleasure that would be derived from the companionship subsisting between two Elders while traveling among strangers, and even among enemies. A quorum of Seventy, if sent out into the world as a body, is capable of realizing all the advantages conceivable from organization. It can be broken up into just seven groups of ten members; with each group would be a president; these groups can be sub-divided into five pairs, who could scatter out into various neighborhoods, occasionally meet in conference with the group of ten to which the respective pairs belonged, and at greater intervals, the several groups could be called together for quorum conference. Thus a quorum of Seventy can be a veritable flying column, making proclamation of the Gospel, the like of which is to be found nowhere outside the Church of Christ. 4. Instead of giving the forty names that here follow the statement of the Prophet in his history, I give the entire list of names that constituted the first quorum of Seventy, as written by the late President Joseph Young, in his "History of the Organization of the Seventies." All the brethren given in this list were not ordained on this 28th day of February, 1835, but all who were ordained on that date, of course, are included in this list. Of this organization of the quorum of Seventy, the statement of Elder Joseph Young, who became the senior president of the first council, has already been given at page 181. {209} Chapter XIV. The Great Revelation on Priesthood. _Minutes of Meetings of the Twelve_. Kirtland, March 12, 1835.--This evening the twelve assembled, and the Council was opened by President Joseph Smith, Jun., and he proposed we take our first mission through the Eastern States, to the Atlantic Ocean, and hold conferences in the vicinity of the several branches of the Church for the purpose of regulating all things necessary for their welfare. It was proposed that the Twelve leave Kirtland on the 4th day of May, which was unanimously agreed to. It was then proposed that during their present mission, Elder Brigham Young should open the door of the Gospel to the remnants of Joseph, who dwell among the Gentiles, which was carried. It was voted that the Twelve should hold their first conference in Kirtland, May 2nd; in Westfield, New York, May 9th; in Freedom, N.Y., May 22nd; in Lyonstown. N.Y., June 5th; at Pillow Point, June 10th; in West Loboro', Upper Canada, June 29th; in Johnsbury, Vermont, July 17th; in Bradford, Massachusetts, August 7th; in Dover, New Hampshire, September 4th; in Saco, Maine, September 18th; Farmington, Maine, October 2nd. Orson Hyde, Wm. E. M'Lellin, Clerks. Kirtland, March 28th. This afternoon the Twelve met in council, and had a time of general confession. On reviewing our past course we are satisfied, and feel to confess also, that we have not realized the importance of our calling to that degree that we ought; we have been light-minded and vain, and in many things have done wrong. For all these things we have asked the forgiveness of our heavenly Father; and wherein we have grieved or wounded the feelings of the Presidency, we ask their forgiveness. The {210} time when we are about to separate is near; and when we shall meet again, God only knows; we therefore feel to ask of him whom we have acknowledged to be our Prophet and Seer, that he inquire of God for us, and obtain a revelation, (if consistent) that we may look upon it when we are separated, that our hearts may be comforted. Our worthiness has not inspired us to make this request, but our unworthiness. We have unitedly asked God our heavenly Father to grant unto us through His Seer, a revelation of His mind and will concerning our duty the coming season, even a great revelation, that will enlarge our hearts, comfort us in adversity, and brighten our hopes amidst the powers of darkness. Orson Hyde, Wm. E. M'Lellin, Clerks. _To President Joseph Smith, Jun., Kirtland, Ohio_. In compliance with the above request, [1] I inquired of the Lord, and received for answer the following: _Revelation on Priesthood_. [2] 1. There are in the Church two Priesthoods, namely, the Melchisedek and the Aaronic, including the Levitical Priesthood. {211} 2. Why the first is called the Melchisedek Priesthood, is because Melchisedek was such a great High Priest; 3. Before his day it was called _the Holy Priesthood after the Order of the Son of God_. 4. But out of respect or reverence to the name of the Supreme Being, to avoid the too frequent repetition of His name, they, the Church in ancient days, called that Priesthood after Melchisedek, or the Melchisedek Priesthood. 5. All other authorities or offices in the Church are appendages to this Priesthood; 6. But there are two divisions, or grand heads; one is the Melchisedek Priesthood, and the other is the Aaronic or Levitical Priesthood. 7. The office of an Elder comes under the Priesthood of Melchisedek. 8. The Melchisedek Priesthood holds the right of presidency, and has power and authority over all the offices in the Church, in all ages of the world, to administer in spiritual things. 9. The Presidency of the High Priesthood, after the Order of Melchisedek, have a right to officiate in all the offices in the Church. 10. High Priests after the Order of the Melchisedek Priesthood, have a right to officiate in their own standing, under the direction of the Presidency, in administering spiritual things, and also in the office of an Elder, Priest (of the Levitical order), Teacher, Deacon and member. 11. An Elder has a right to officiate in his stead, when the High Priest is not present. 12. The High Priest and Elder are to administer in spiritual things, agreeable to the covenants and commandments of the Church; and they have a right to officiate in all these offices of the Church, when there are no higher authorities present. 13. The second Priesthood is called the Priesthood of Aaron, because it was conferred upon Aaron and his seed, throughout all their generations. 14. Why it is called the lesser Priesthood, is because it is an appendage to the greater, or the Melchisedek Priesthood, and has power in administering outward ordinances. 15. The Bishopric is the Presidency of this Priesthood, and holds the keys or authority of the same. 16. No man has a legal right to this office, to hold the keys of this Priesthood, except he be a literal descendant of Aaron. 17. But as a High Priest of the Melchisedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of Bishop, when no literal descendant of Aaron can be found, provided he is called, {212} and set apart, and ordained unto this power, by the hands of the Presidency of the Melchisedek Priesthood. 18. The power and authority of the higher, or Melchisedek Priesthood, is to hold the keys of all the spiritual blessings of the Church. 19. To have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and Church of the first-born, and to enjoy the communion and presence of God the Father, and Jesus, the Mediator of the New Covenant. 20. The power and authority of the lesser, or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the Gospel, the baptism of repentance for the remission of sins, agreeable to the covenants and commandments. 21. Of necessity there are Presidents, or presiding officers, growing out of, or appointed of, or from among those who are ordained to the several offices in these two Priesthoods. 22. Of the Melchisedek Priesthood three presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the Church, form a quorum of the Presidency of the Church. 23. The Twelve traveling councilors are called to be the Twelve Apostles, or especial witnesses of the name of Christ, in all the world, thus differing from other officers in the Church, in the duties of their calling; 24. And they form a quorum equal in authority and power to the three Presidents previously mentioned. 25. The Seventy are also called to preach the Gospel, and to be especial witnesses unto the Gentiles and in all the world; thus differing from other officers in the Church in the duties of their calling; 26. And they form a quorum equal in authority to that of the Twelve especial witnesses or Apostles, just named. 27. And every decision made by either of these quorums, must be by the unanimous voice of the same; that is, every member in each quorum must be agreed to its decisions, in order to make their decisions of the same power or validity one with the other. 28. (A majority may form a quorum when circumstances render it impossible to be otherwise.) 29. Unless this is the case, their decisions are not entitled to the same blessings which the decisions of a quorum of three Presidents were anciently, who were ordained after the order of Melchisedek, and were righteous and holy men. 30. The decisions of these quorums or either of them, are to be made in all righteousness, in holiness and lowliness of heart, meekness {213} and long-suffering, and in faith, and virtue, and knowledge, temperance, patience, godliness, brotherly kindness, and charity; 31. Because the promise is, if these things abound in them they shall not be unfruitful in the knowledge of the Lord. 32. And in case that any decision of these quorums is made in unrighteousness, it may be brought before a general assembly of the several quorums, which constitute the spiritual authorities of the Church, otherwise there can be no appeal from their decision. 33. The Twelve are a traveling, presiding High Council, to officiate in the name of the Lord, under the direction of the Presidency of the Church, agreeable to the institution of heaven, to build up the Church, and regulate all the affairs of the same, in all nations, first unto the Gentiles, and secondly unto the Jews. 34. The Seventy are to act in the name of the Lord, under the direction of the Twelve, or the Traveling High Council, in building up the Church, and regulating all the affairs of the same in all nations; first unto the Gentiles, and then to the Jews; 35. The Twelve being sent out, holding the keys to open the door by the proclamation of the Gospel of Jesus Christ, and first unto the Gentiles and then unto the Jews. 36. The standing High Councils at the Stakes of Zion form a quorum equal in authority, in the affairs of the Church, in all their decisions, to the quorum of the Presidency, or to the traveling High Council. 37. The High Council in Zion form a quorum equal in authority, in the affairs of the Church, in all their decisions, to the councils of the Twelve at the Stakes of Zion. 38. It is the duty of the traveling High Council, to call upon the Seventy, when they need assistance, to fill the several calls for preaching and administering the Gospel, instead of any others, 39. It is the duty of the Twelve, in all large branches of the Church, to ordain evangelical ministers, as they shall be designated unto them by revelation. 40. The order of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. 41. This order was instituted in the days of Adam, and came down by lineage in the following manner: 42. From Adam to Seth, who was ordained by Adam at the age of sixty-nine years, and was blessed by him three years previous to his (Adam's) death, and received the promise of God, by his father, that his posterity should be the chosen of the Lord, and that they should be preserved unto the end of the earth. {214} 43. Because he (Seth) was a perfect man, and his likeness was the express likeness of his father insomuch that he seemed to be like unto his father in all things, and could be distinguished from him only by his age. 44. Enos was ordained at the age of an hundred and thirty-four years and four months, by the hand of Adam. 45. God called upon Cainan in the wilderness, in the fortieth year of his age, and he met Adam in journeying to the place Shedolamak; he was eighty-seven years old when he received his ordination. 46. Mahalaleel was four hundred and ninety-six years and seven days old, when he was ordained by the hand of Adam, who also blessed him. 47. Jared was two hundred years old when he was ordained under the hand of Adam, who also blessed him. 48. Enoch was twenty-five year old when he was ordained under the hand of Adam, and he was sixty-five when Adam blessed him. 49. And he saw the Lord, and he walked with Him, and was before His face continually; and he walked with God three hundred and sixty-five years, making him four hundred and thirty year old when he was translated. 50. Methuselah was one hundred years old when he was ordained under the hand of Adam. 51. Lamech was thirty-two years old when he was ordained under the hand of Seth. 52. Noah was ten years old when he was ordained under the hand of Methuselah. 53. Three years previous to the death of Adam, he called Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, and Methuselah, who were all High Priests, with the residue of his posterity, who were righteous, into the valley of Adam-ondi-Ahman, and there bestowed upon them his last blessing. 54. And the Lord appeared unto them, and they rose up and blessed Adam, and called him Michael the Prince, the Archangel. 55. And the Lord administered comfort unto Adam, and said unto him, I have set thee to be at the head; a multitude of nations shall come of thee; and thou art a prince over them for ever. 56. And Adam stood up in the midst of the congregation, and notwithstanding he was bowed down with age, being full of the Holy Ghost, predicted whatsoever should befall his posterity unto the latest generation. 57. These things were all written in the Book of Enoch, and are to be testified of in due time. 58. It is the duty of the Twelve, also, to ordain and set in {215} order all the other officers of the Church agreeable to the revelation which says: 59. To the Church of Christ in the land of Zion, in addition to the Church laws, respecting Church business. 60. Verily, I say unto you, saith the Lord of Hosts, there must needs be presiding Elders, to preside over those who are of the office of an Elder; 61. And also Priests to preside over those who are of the office of a Priest; 62. And also Teachers to preside over those who are of the office of a Teacher, in like manner; and also the Deacons; 63. Wherefore from Deacon to Teacher, and from Teacher to Priest, and from Priest to Elder, severally as they are appointed, according to the covenants and commandments of the Church; 64. Then comes the High Priesthood, which is the greatest of all. 65. Wherefore, it must needs be that one be appointed, of the High Priesthood, to preside over the Priesthood; and he shall be called President of the High Priesthood of the Church, 66. Or in other words, the presiding High Priest over the High Priesthood of the Church. 67. From the same comes the administering of ordinances, and blessings upon the Church, by the laying on of the hands. 68. Wherefore, the office of a Bishop is not equal unto it; for the office of a Bishop is in administering all temporal things; 69. Nevertheless, a Bishop must be chosen from the High Priesthood unless he is a literal descendant of Aaron; 70. For unless he is a literal descendant of Aaron he cannot hold the keys of that Priesthood; 71. Nevertheless, a High Priest, that is, after the order of Melchisedek, may be set apart unto the ministering of temporal things, having a knowledge of them by the Spirit of truth, 72. And also to be a judge in Israel, to do the business of the Church, to sit in judgment upon transgressors, upon testimony, as it shall be laid before him, according to the laws, by the assistance of his counselors, whom he has chosen, or will choose among the Elders of the Church; 73. This is the duty of a Bishop who is not a literal descendent of Aaron, but has been ordained to the High Priesthood after the order of Melchisedek. 74. Thus shall he be a judge, even a common judge among the inhabitants of Zion, or in a Stake of Zion, or in any branch of the Church where he shall be set apart unto this ministry, until the borders {216} of Zion are enlarged, and it becomes necessary to have other Bishops or judges in Zion, or elsewhere; 75. And inasmuch as there are other Bishops appointed, they shall act in the same office. 76. But a literal descendant of Aaron has a legal right to the Presidency of this Priesthood, to the keys of this ministry, to act in the office of Bishop independently, without counselors, except in a case where the President of the High Priesthood, after the order of Melchisedek, is tried; to sit as a judge in Israel: 77. And the decision of either of these councils, agreeable to the commandment, which says: 78. Again, verily I say unto you, the most important business of the Church, and the most difficult cases of the Church, inasmuch as there is not satisfaction upon the decision of the Bishop, or judges, it shall be handed over and carried up unto the Council of the Church, before the Presidency of the High Priesthood; 79. And the Presidency of the Council of the High Priesthood, shall have power to call other High Priests, even twelve, to assist as counselors; and thus the Presidency of the High Priesthood, and its counselors, shall have power to decide upon testimony, according to the laws of the Church; 80. And after this decision, it shall be had in remembrance no more before the Lord; for this is the highest Council of the Church of God; and a final decision upon controversies in spiritual matters. 81. There is not any person belonging to the Church who is exempt from this Council of the Church. 82. And inasmuch as a President of the High Priesthood shall transgress, he shall be had in remembrance before the common council of the Church, who shall be assisted by twelve counselors of the High Priesthood, 83. And their decision upon his head shall be an end of controversy concerning him. 84. Thus none shall be exempted from the justice and the laws of God; that all things may be done in order and in solemnity before him, according to truth and righteousness. 85. And again, verily I say unto you, the duty of a president over the office of a Deacon, is to preside over twelve Deacons, to sit in council with them, and to teach them their duty, edifying one another, as it is given according to the covenants. 86. And also the duty of the president over the office of the Teachers, is to preside over twenty-four of the Teachers, and to sit in council with them, teaching them the duties of their office as given in the covenants. {217} 87. Also the duty of the president over the Priesthood of Aaron, is to preside over forty-eight Priests, and sit in council with them, to teach them the duties of their office, as it is given in the covenants; 85. This president is to be a Bishop; for this is one of the duties of this Priesthood. 89. Again, the duty of the president over the office of Elders, is to preside over ninety-six Elders, and to sit in council with them, and to teach them according to the covenants. 90. This presidency is a distinct one from that of the Seventy, and is designed for those who do not travel into all the world. 91. And again, the duty of the President of the office of the High Priesthood, is to preside over the whole Church, and to be like unto Moses. 92. Behold, here is wisdom; yea, to be a Seer, a Revelator, a Translator, and a Prophet, having all the gifts of God which He bestows upon the head of the Church. 93. And it is according to the vision showing the order of the Seventy, that they should have seven presidents to preside over them, chosen out of the number of the Seventy; 94. And the seventh president of these presidents is to preside over the six; 95. And these seven presidents are to choose other seventy beside the first seventy, to whom they belong; and are to preside over them; 96. And also other seventy, till seven times seventy, if the labor in the vineyard of necessity requires it; 97. And these seventy are to be traveling ministers unto the Gentiles first, and also unto the Jews; 98. Where as other officers of the Church, who belong not unto the Twelve, neither to the Seventy, are not under the responsibility to travel among all nations, but are to travel as their circumstances shall allow; notwithstanding, they may hold as high and responsible offices in the Church. 99. Wherefore, now, let every man learn his duty, and to act in the office in which he is appointed, in all diligence. 100. He that is slothful shall not be counted worthy to stand, and he that learns not his duty and shows himself not approved, shall not be counted worthy to stand. Even so. Amen. Footnotes 1. At this point it may be well to note a singular thing with reference to nearly all the revelations that have been received in this dispensation; they came in response to enquiry, in response to prayer. "Ask and ye shall receive;" "Seek and ye shall find," seems to have been the principle on which the Lord has acted with reference to giving revelations. For instance, the Lord revealed Himself and His son Jesus Christ to the Prophet Joseph in answer to the latter's earnest prayer to know the truth respecting the various religions; Moroni came three years later in response to the young Prophet's earnest prayer to know his standing before the Lord; nearly all the early revelations to individuals in the Church, to Joseph Smith, Sen., Hyrum Smith, Oliver Cowdery, Joseph Knight, David, Peter, John and Christian Whitmer were given in answer to the enquiry of these men to know their duty in respect of the work of the Lord then coming forth; the revelation on Church Organization and Government (Doc. and Cov. sec. 20), was given in response to Joseph and Oliver's prayers and enquiries concerning those things; so with reference to the revelations given to the Witnesses to the Book of Mormon; and in fact throughout the whole course of the work's development. This great revelation on Priesthood and the relations of the quorums to each other in the Church is also given in response to a most humble petition to the Prophet on the part of the Twelve; and, the Prophet says: "_I inquired of the Lord, and received for answer the following revelation_," then follows the revelation. 2. According to the explanatory note in the Doctrine and Covenants, sec. 107, the fore part of this revelation, the first fifty-eight verses, was given March 28th, the same day the Twelve ask the Prophet to enquire of the Lord for them, the other items were revealed at sundry times. {218} Chapter XV. The First Mission of the Twelve. [Sidenote: Close of the Elders' School.] The school in Kirtland closed the last week in March, to give the Elders an opportunity to go forth and proclaim the Gospel, preparatory to the endowment. [Sidenote: Public Discussion at Huntsburgh.] _Sunday, March 29_.--I preached about three hours, at Huntsburgh--where William E. M'Lellin had been holding a public discussion, on a challenge from J. M. Tracy, a Campbellite preacher, the two days previous, on the divinity of the Book of Mormon--at the close of which two were baptized; and, on Monday, four more came forward for baptism. _Minutes of Conference held at Freedom, N. Y_. April 3rd and 4th, a conference of the Saints was held at Freedom, New York, Sidney Rigdon presiding. Fifteen branches of the Church were represented, five of which had not been previously represented at any conference, numbering about fifty members. Elder Chester L. Heath, of Avon, was expelled from the Church, for breach of covenant, and not observing the Word of Wisdom. Warren A. Cowdery, Clerk. _Minutes of a Conference of the Twelve and the Seventies_. On the 26th of April the Twelve Apostles, and the Seventies who had been chosen, assembled in the temple (although unfinished), with a numerous concourse of people, to receive their charge and instructions from President Joseph Smith, Jun., relating to their mission and duties. The congregation being assembled, Elder Orson Pratt arrived {219} from the south part of the state, making our number complete, Elder Thomas B. Marsh having arrived the day previous. _Meeting of the Twelve_. _April 28_.--The Twelve met this afternoon at the schoolroom, for the purpose of prayer and consultation. Elder David W. Patten opened the meeting by prayer. Moved and carried, that when any member of the council wishes to speak, he shall arise and stand upon his feet. Elder M'Lellin read the commandment given concerning the choosing of the Twelve; when it was voted that we each forgive one another every wrong that has existed among us, and that from henceforth each one of the Twelve love his brother as himself, in temporal as well as in spiritual things, always inquiring into each other's welfare. Decided that the Twelve be ready and start on their mission from Elder Johnson's tavern on Monday, at two o'clock a. m., May 4th. Elder Brigham Young then closed by prayer. Orson Hyde, W. E. M'Lellin, Clerks. _Minutes of a General Council of the Priesthood_. _May 2_.--A grand council was held in Kirtland, composed of the following officers of the Church, viz: Presidents Joseph Smith, Jun., David Whitmer, Oliver Cowdery, Sidney Rigdon, Frederick G. Williams, Joseph Smith, Sen., and Hyrum Smith, with the council of the Twelve Apostles, Bishop Partridge and counselors, Bishop Whitney and counselors, and some of the Seventies, with their presidents, viz. Sylvester Smith, Leonard Rich, Lyman Sherman, Hazen Aldrich, Joseph Young, and Levi Hancock; and many Elders from different parts of the country. President Joseph Smith, Jun., presiding. After the conference was opened, and the Twelve had taken their seats, President Joseph Smith, Jun., said that it would be the duty of the Twelve, when in council, to take their seats together according to age, the oldest to be seated at the head, and preside in the first council, the next oldest in the second, and so on until the youngest had presided; and then begin at the oldest again. [1] {220} The Twelve then took their seats according to age as follows: Thomas B. Marsh, David W. Patten, Brigham Young, Heber C. Kimball, Orson Hyde, William E. M'Lellin, Parley P. Pratt, Luke S. Johnson William Smith, Orson Pratt, John F. Boynton, and Lyman E. Johnson. _Items of Instruction to the Twelve and the Seventy_. President Joseph Smith then stated that the Twelve will have no right to go into Zion, or any of its stakes, and there undertake to regulate the affairs thereof, where there is a standing high council; but it is their duty to go abroad and regulate all matters relative to the different branches of the Church. When the Twelve are together, or a quorum of them, in any church, they will have authority to act independently, and make decisions, and those decisions will be valid. But where there is not a quorum, they will have to do business by the voice of the Church. No standing High Council has authority to go into the churches abroad, and regulate the matters thereof, for this belongs to the Twelve. No standing High Council will ever be established only in Zion, or one of her stakes. [2] When the Twelve pass a decision, it is in the name of the Church, therefore it is valid. No official member of the Church has authority to go into any branch thereof, and ordain any minister for that Church, unless it is by the {221} voice of that branch. No Elder has authority to go into any branch of the Church, and appoint meeting, or attempt to regulate the affairs of the church, without the advice and consent of the presiding Elder of that branch. If the first Seventy are all employed, and there is a call for more laborers, it will be the duty of the seven presidents of the first Seventy to call and ordain other Seventy and send them forth to labor in the vineyard, until, if needs be, they set apart seven times seventy, and even until there are one hundred and forty-four thousand thus set apart for the ministry. [3] The Seventy are not to attend the conferences of the Twelve, unless they are called upon or requested so to do by the Twelve. The Twelve and the Seventy have particularly to depend upon their ministry for their support, and that of their families; and they have a right, by virtue of their offices, to call upon the churches to assist them. Elder Henry Herriman was ordained one of the Seventy. The circumstances of the presidents of the Seventy were severally considered, relative to their traveling in the vineyard: and it was unanimously agreed that they should hold themselves in readiness to go, at the call of the Twelve, when the Lord opens the way. Twenty-seven of the Seventy were also considered, and it was decided they should hold themselves in readiness to travel in the ministry, at the call of the president of the Seventy, as the Lord opens the way. After an adjournment of one hour, the council re-assembled. Ezra Thayre was suspended as an Elder and member, until investigation could be had before the bishop's court, complaint having been preferred against him by Oliver Granger. Lorenzo D. Barnes was ordained one of the Seventy; also Henry Benner, Michael Griffiths, Royal Barney, and Lebbeus T. Coon, who, together with twenty others, were called upon to hold themselves in readiness to travel when circumstances might permit. The Elders in Kirtland and its vicinity were then called upon, or their circumstances considered, and their names enrolled. President Joseph Smith, Jun., arose with the lists in his hand, and made {222} some very appropriate remarks, relative to the deliverance of Zion; and, so much of the authority of the Church being present, moved that we never give up the struggle for Zion, even until death, or until Zion is redeemed. The vote was unanimous, and given with deep feeling. Voted, that all the Elders of the Church are bound to travel in the world to preach the Gospel, with all their might, mind, and strength, when their circumstances will admit of it; and that the door is now opened. Voted, that Elders Brigham Young, John P. Greene, and Amos Orton be appointed to go and preach the Gospel to the remnants of Joseph, the door to be opened by Elder Brigham Young, and this will open the door to the whole house of Joseph. Voted, that when another Seventy is required, the presidency of the first Seventy shall choose, ordain, and set them apart from among the most experienced of the Elders of the Church. Voted, that whenever the labor of other Seventy is required, they are to be set apart and ordained to that office; those who are residing at Kirtland and the regions round about, who can come to Kirtland, to be set apart and ordained by the direction of the Presidency of the Church in Kirtland. Wm. E. M'Lellin, Clerk. _The First Mission of the Twelve_. The Twelve left Kirtland this morning [May 4th], [4] and embarked on board the steamer _Sandusky_, at Fairport, and landed at Dunkirk, New York, 5 o'clock p.m., and after preaching in those regions a few days, met in conference at Westfield, May 9th, according to previous appointment; the church being present, and Thomas B. Marsh, the oldest of the quorum, presiding. The following items were suggested for the consideration of the council: Resolved, 1st: That the limits of this conference extend south and west to the line of Pennsylvania, north as far as Lake Erie, and east as far as Lodi, embracing the branches of Westfield, Silver Creek, Perrysburgh, and Lavona, to be called the "Westfield Conference." {223} 2nd. Inquire into the standing of all the Elders within the bounds of this conference. 3rd. Inquire into the manner of their teaching, doctrines, etc. 4th. Inquire into the teaching, conduct, and faithfulness of all traveling Elders who have recently labored within the bounds of this conference. 5th. Hear a representation of the several branches of the Church. On investigation, the standing and teaching of the Elders present met the approbation of the council, except the teaching of Elder Joseph Rose, which was, "that the Jewish church was the sun, and the Gentile church was the moon, etc.; when the Jewish church was scattered, then sun was darkened: and when the Gentile church is out off, the moon will be turned to blood;" also some things relative to the apocalyptic beast with seven heads and ten horns. He was shown his error, and willingly made a humble confession. The faithfulness of all the traveling Elders was found to be good. The members of the Westfield branch were represented as in good standing, but with a difficulty in the minds of some, relative to the baptism of Brother Lloyd L. Lewis, inasmuch as he was baptized by a traveling Elder without the church being called together to know if they would receive him to fellowship. The council decided that if there was a fault, it was in the administrator, and not in the candidate. The branch numbered seventy-five. The Lavona branch numbered twenty in good standing, but lacking in the enjoyment of the Spirit in consequence of a neglect to keep the Word of Wisdom. After further instructions on general principles, the conference adjourned until 8 o'clock a.m., Monday. May 11. _Sunday, May 10_.--Elders Marsh and Patten preached to an attentive congregation of about five hundred; after Sacrament, five persons desired baptism, which was attended to by Elder M'Lellin. _Monday, 11_.--Conference met pursuant to adjournment. Resolved unanimously--That this conference go to, immediately, and appoint their "wise men," and gather up their riches, and send them to Zion to purchase land, according to previous commandment, that all things be prepared before them in order to their gathering. Much was said to the conference upon these important things; and the Saints covenanted before the Lord, that they would be strict to attend to our teaching. After preaching by Elder Young at 3 o'clock p.m., and the farewell exhortation of the Twelve, seven individuals were baptized by Elder Orson Hyde, and they were confirmed in the evening. {224} After laying hands on many sick, who obtained relief, adjourned to the 22nd instant, to meet in Freedom, New York. Orson Hyde, Clerk. _The Conference at Freedom_. _May 22_.--The Twelve met in conference with the church in Freedom, New York, when, after an agreeable salutation and rejoicing in each other's prosperity, Elder David W. Patten being chairman, conference was opened by singing, and prayer by the President. [Here let it be remarked, that it was the universal custom of the Twelve and the presidency of the Church, to open and close all conferences and councils by prayer, and generally singing, so that this need not be named in this history hereafter.] Resolved--That the limits of this conference extend from Lodi in the west, so far east as to include Avon, south to Pennsylvania, and north to Lake Ontario, called the "Freedom Conference," including the branches of Freedom, Rushford, Portage, Grove, Burns, Genesee, Avon, Java, Holland, Aurora, Greenwood, and Niagara. The report concerning the labors and teachings of the Elders in the conference, and those who had recently traveled through the branches, was good. The branch in Freedom numbered sixty-five; Rushford, twenty-eight; Burns, thirty; Holland, fifteen--represented by P. P. Pratt as having suffered much from false teachings by hypocrites and knaves: Aurora, four; Niagara, four; the numbers of the remaining branches not ascertained, but generally reported in good standing. The council gave instruction concerning the "Word of Wisdom," the gift of tongues, prophesying, etc., and adjourned until tomorrow morning. _May 23_.--Conference met to take into consideration the redemption of Zion. After addresses by five of the council, the church expressed their determination to put into practice the teachings we had given, when the conference adjourned. _May 25_.--The Twelve met in council to pray for one another until they should meet again; and, Resolved--That we recommend and counsel Elders John Murdock and Lloyd Lewis to go to the churches at Chenango Point, New York, and Springville, Pennsylvania (among whom we understand there is some difficulty), and set in order the things that are wanting in those branches. Resolved--That Elder Brigham Young go immediately from this place to an adjacent tribe of the remnants of Joseph, and open the door {225} of salvation to that long dejected and afflicted people. The council, according to his request, laid their hands upon him, that he might have their faith and prayers, to fill, with humility and power, that very important mission. They also laid hands on Elders John P. Greene and Amos Orton, for the same purpose, as they expected to accompany him. Orson Hyde, Clerk. _On the 5th of June_, nine of the Twelve met in council at Rose, or Lyonstown, New York. There being so few of the brethren in that region, it was resolved that it was not necessary to establish a conference, after which council adjourned. After they had preached several sermons in the vicinity, Elders Brigham Young, Orson Hyde and William Smith returned to Kirtland, as witnesses in a certain case wherein President Joseph Smith, Jun., was concerned before the county court, in which he righteously triumphed over his enemies. [5] Orson Hyde, Clerk. _On the 19th of June_, nine of the traveling High Council met with the church in conference at Pillow Point, New York, and resolved that the limits of the conference embrace all the northern part of the State, to be called the "Black River Conference." The Elders of the conference had been diligent in their callings. Their manner of teaching in some respects needed correction, which they gladly received. The church at Pillow Point numbered twenty-one, but did not generally observe the Word of Wisdom. The church at Sackets Harbor numbered nineteen; Burville, seven; Champion, six; Ellesburg, thirty-three; Henderson, four; Alexandria, four; Lyme, four; and two in Orleans, three in Potsdam, and six in Stockholm. After hearing the report of the churches, five of the council successively addressed the conference, upon the principles of church government, the nature and exercise of spiritual gifts, the Word of Wisdom, and the propriety of choosing wise men and sending them with moneys to purchase lands in Zion, so that they might not gather in confusion; and the conference unanimously acquiesced in the teachings of the council. Adjourned until the 20th, then met, and John Elmer was charged with holding very incorrect principles; such, for instance, that the Spirit of God sometimes took him and threw him down, and that he could die the death of the righteous, and of the wicked; and in order to show his power with God, he also stated that he had passed through a kind of death so as to become immortal, and would exist forever without any other death or {226} change, only growing brighter and brighter eternally. He persisted in these things and would not receive teaching from the council, therefore was cut off. On Monday, five were baptized, and our public meeting closed. Orson Hyde, Clerk. Footnotes 1. It should be observed here, that this arrangement had reference only to the first organization of the quorum of the Twelve. After this first arrangement, the brethren of that quorum held and now hold their place in it and preside according to seniority of ordination, not of age. Though it must be admitted, that this order was not always strictly observed; for instance, the late President Woodruff, for a number of years, ranked in the quorum of the Twelve before Elder John Taylor; although the latter was ordained first, and actually assisted in the ordination of President Woodruff at Far West in the spring of 1839. I think this case illustrates the inconsistency of the idea that seniority of age should govern in fixing the standing of the members in the quorum of the Twelve. Surely it would be nothing short of an absurdity in order, for one just ordained to out-rank one that had taken part in his ordination. The slight irregularity here noticed was corrected by President Brigham Young some two years before his death, and President Taylor was accorded his place, which gave him priority of standing in the quorum to Elder Woodruff. President Taylor himself gives the following explanation of the matter: "Through some inadvertency, or perhaps mixed up with the idea of seniority of age taking the precedence, Wilford Woodruff's name was placed on the records at the time, and for many years after, before that of John Taylor. This matter was investigated, some time afterwards, by President Young and his council, sanctioned also by the Twelve, whether [or not] John Taylor held the precedency and stood in gradation prior to Brother Wilford Woodruff; and it was voted on and decided that his name be placed before Wilford Woodruff's, although Wilford Woodruff was the older man. The reason assigned for this change was, that although both were called at the same time, John Taylor was ordained into the Twelve prior to Wilford Woodruff; and another prominent reason would be, that as John Taylor assisted in the ordination of Elder Wilford Woodruff, he therefore must precede him in the council." (Succession in the Priesthood, a Discourse by President John Taylor--October, 1835--p. 16). 2. But a _temporary_ High council of High Priests abroad may be organized when necessity requires it, the High Priests abroad (i.e., outside organized stakes of Zion) having the power to determine when the organization of such High Council is necessary. (See the revelation at page 30 this volume, verses 24-32). 3. In his notes on Church History, John Whitmer, who was the Church Historian at that time, says concerning the organization of the seventy: "About the same time [i.e., that the quorum of the Twelve was organized] there were seventy High Priests chosen, who were called to be under the direction of the Twelve, and assist them according to their needs; and if seventy were not enough, call seventy more, until seventy times seventy." (Ms. p.51.) John Whitmer, however, is mistaken in saying that they were High Priests that were chosen. They were chiefly chosen from among the Elders, and the few High Priests that were called into the quorum were afterwards requested to take their place with the High Priests again, and others were chosen to fill the vacancies thus created. (see "History of the Organization of the Seventies," Joseph Young, pp. 4, 5.) 4. Presumably on the 4th of May, since that was the date fixed for starting on this mission by the Twelve at their meeting on the 28th of April preceding (see p. 219). John Whitmer, in his notes on Church History, however, fixes the date on the 5th of May. He says: "On the morning of the 5th of May, the Twelve took leave of their families and brethren, to fill their first mission under their commission, being commissioned to carry the Gospel to Gentile and also unto Jew, having the keys of the Gospel to unlock, and then call upon others to promulgate the same." (Whitmer's Ms., p. 50.) 5. What the case in question was cannot now be ascertained. {227} Chapter XVI. Progress of Affairs at Kirtland--Discovery of the Book of Abraham. [Sidenote: Change of Editors on the "Messenger and Advocate."] About the middle of May, W. W. Phelps and John Whitmer, Presidents of the Church in Missouri, arrived at Kirtland, and John Whitmer was appointed to take the place of President Oliver Cowdery, in conducting the _Messenger and Advocate_. [Sidenote: The "Northern Times."] Frederick G. Williams was appointed to edit the _Northern Times_, a weekly newspaper, which we had commenced in February last, in favor of Democracy; and W. W. Phelps (with his son Waterman) made his home with my family, and assisted the committee in compiling the Book of Doctrine and Covenants. _Minutes of Conference held at New Portage, June 6th_. The Elders and brethren assembled in conference, June 6th, at New Portage, Oliver Cowdery, presiding. Elder David Matthews, who was suspended at a previous conference, for unchristian conduct, was present. After hearing the testimony, the council unanimously agreed that there had been due contrition of spirit manifested by him, in his walk and conversation since his suspension; and Elder Matthews was restored. Elder Barkdall preferred a claim against Elder Keeler, for services said to be rendered some eight or nine years since, and to have been awarded by a former council. It appeared there had been a decision in favor of Elder Barkdall, but no testimony was produced by either of the parties to substantiate a claim, or prove a payment. It was, therefore, Resolved:--That both {228} the accuser and the accused have manifested a bad spirit, and deserve the severe rebuke of this council. Elder Milo Hays was tried for not obeying the Word of Wisdom, and for covenant breaking. Both charges were sustained by testimony, and Elder Hays was excluded from the Church. Several other cases of discipline were attended to, and conference adjourned at 12 o'clock at night. Sunday morning, President Oliver Cowdery preached, after which four were baptized. The council again organized in the evening, and ordained Jacob Myers an Elder. The case of Elders Barkdall and Keeler was again called up; four councilors spoke on the subject, when it was decided that they have one week and no more to settle their differences with each other, and make confession to the Church, or lose their standing. W. A. Cowdery, Clerk. [Sidenote: Instructions of the Prophet to the Elders and Saints in Missouri.] The Presidency, Bishop, and High Council of Zion, having removed to Kirtland, or gone forth in the vineyard, I caused it to be published in the June number of the _Messenger and Advocate_, that according to the order of the kingdom begun in the last days, to prepare men for the rest of the Lord, the Elders in Zion or in her immediate region, have no authority or right to meddle with her spiritual affairs, to regulate her concerns, or hold councils for the expulsion of members, in her unorganized condition. The High Council has been expressly organized to administer in all her spiritual affairs; and the Bishop and his council are set over her temporal matters; so that the Elders' acts are null and void. _Now_, the Lord wants the wheat and tares to grow together; for Zion must be redeemed with judgment, and her converts with righteousness. Every Elder that can, after providing for his family (if he has any) and paying his debts, must go forth and clear his skirts from the blood of this generation. While they are in that region, [Missouri] instead of trying members for transgression, or offenses, let every one labor to prepare himself for {229} the vineyard, sparing a little time to comfort the mourners, to bind up the broken-hearted, to reclaim the backslider, to bring back the wanderer, to re-invite into the kingdom such as have been cut off, by encouraging them to lay to while the day lasts, and work righteousness, and, with one heart and one mind, prepare to help to redeem Zion, that goodly land of promise, where the willing and obedient shall be blessed. [1] [Sidenote: The mission of Mr. Hewitt.] {230} About this time, I received an introduction to Mr. Hewitt, a preacher who had come out from Europe, with his wife, to examine this work; he stated that he was delegated by his church for this purpose, and presented a letter of commendation, a copy of which follows: _To the Saints of the Most High_: Dear Brethren in the Lord.--At a council of the pastors of our church, held March 28th, 1835, upon the propriety of Reverend John {231} Hewitt visiting you, it was resolved and approved that as he had an anxious desire to go to America to see things that are spoken of in one of your papers brought here by a merchant from New York, he should have, as he desired, the sanction of the council, and if it pleased the Lord, His approval. The Lord hath seen our joy and gladness to hear that He was raising up a people for Himself in that part of the New World, as well as here. O, may our faith increase that He may have Evangelists, Apostles, and Prophets, filled with the power of the Spirit, and performing His will in destroying the works of darkness. The Reverend Mr. Hewitt was professor of mathematics in Rotherham Independent Seminary, and four years pastor of Barnsley Independent church. He commenced preaching the doctrines we taught, about two years since, and was excommunicated. Many of his flock followed him, so that he was eventually installed in the same church, and the Lord's work prospered. As he is a living epistle, you will have, if all be well, a full explanation. Many will follow, should he approve of the country, etc., who will help the cause, because the Lord hath favored them with this world's goods. We had an utterance during our meeting, which caused us to sing for joy. The Lord was pleased with our brother's holy determination to see you; and we understand that persecution had been great among you, or would be, but we were commanded not to fear, for He would be with us. Praise the Lord. The time is at hand when distance shall be no barrier between us; but when on the wings of love, Jehovah's messages shall be communicated by His Saints. The Lord bless our brother, and may he prove a blessing to you. Be not afraid of our enemies; they shall, {232} unless they repent, be cast down by the Lord of Hosts. The workers of iniquity have been used by the prince of darkness to play the counterfeit; but discernment has been given to us, that they were immediately put to shame, by being detected, so that the flock never suffered as yet by them. Grace, mercy, and peace be unto you from God our Father, and from the Spirit, Jesus Christ our Lord. Amen. I am, dear sir, Your brother in the Gospel, Thomas Shaw. Barnsley, April 21, 1835. [2] The interview with Mr. Hewitt was brief, and he left with the understanding that he would call again and renew his investigations. As he did not return according to agreement, and hearing he was at Fairport, the council of the Presidency sent him the following letter:-- _To the Reverend Mr. Hewitt_: Sir--In consequence of your not returning as we understood you would at your introduction to us, it was resolved and approved in council, on the evening of the 14th instant, that the bearer of this communication, Oliver Cowdery, one of the presiding Elders of our Church, should proceed to Fairport, and ascertain if possible, the cause of your delay; and this is done as one reason, that we feel an anxious desire for the salvation of the souls of men, and to satisfy your inquiries concerning the religion we profess. If at Fairport it is the sincere desire of the council, that Mr. Hewitt return, that we may satisfy him concerning our religion, and he satisfy us concerning his; for we feel as great a desire for the welfare of his people, as he can for ours. With respect, etc., W. W. Phelps, Clerk. {233} [Sidenote: The indifference of Mr. Hewitt.] Elder Cowdery immediately repaired to Fairport, and on the day following reported to the Council that Mr. Hewitt was not in the place: that he left their letter with Mrs. Hewitt, who informed him that her "husband had frequently spoken of his wish to become further acquainted with the people whom he had come out from Europe to see." But the next we heard of the Reverend John Hewitt was that he had opened a school in Painsville, Ohio. Mr. Hewitt was an elder of the Irvingite [3] church, in {234} Barnsley, England, and was sent as a delegate from that church, as expressed in the letter from Mr. Shaw, of April 21st, to visit the Saints in America, and ascertain their faith and principles; and if Mr. Hewitt found them as they expected, the Saints in America might expect help from them (the church in Barnsley) as they were rich in temporal things and had received the gift of tongues in the church. [Sidenote: Subscriptions for the Temple.] _June 18_.--Nine hundred and fifty dollars were subscribed for the temple, by the Saints in Kirtland. Great anxiety was manifested to roll on the work. The twenty-first, being Sunday, I preached in Kirtland on the Evangelical Order. [4] _Thursday, June 25_.--There was a meeting in Kirtland to subscribe for the building of the Temple; and $6,232.50 was added to the list. Joseph Smith subscribed $500; Oliver Cowdery, $750; W. W. Phelps, $500; John Whitmer, $500; and Frederick G. Williams, $500; of the above, all of which they paid within one hour, and the people were astonished. [Sidenote: Conference in Canada.] {235} _June 29_.--Six of the traveling High Council, viz.:--David W. Patten, Heber C. Kimball, Luke S. Johnson, Orson Pratt, John F. Boynton, and Lyman E. Johnson, assembled in conference with the church in Loborough, Upper Canada. The church in Loborough, composed of twenty-five members, were uninformed in many principles of the new covenant, not having had the same privilege of instruction as the churches in the United States. Brothers Henry and Jacob Wood, who had been suspended, had a rehearing, but were cut off. Elder Frederick M. Van Leuven, was appointed presiding Elder, and a number were added to the Church during their stay. [Sidenote: Michael H. Chandler and the Egyptian Mummies.] On the 3rd of July, Michael H. Chandler came to Kirtland to exhibit some Egyptian mummies. There were four human figures, together with some two or more rolls of papyrus covered with hieroglyphic figures and devices. As Mr. Chandler had been told I could translate them, he brought me some of the characters, and I gave him the interpretation, and like a gentleman, he gave me the following certificate: Kirtland, July 6, 1835. This is to make known to all who may be desirous, concerning the knowledge of Mr. Joseph Smith, Jun., in deciphering the ancient Egyptian hieroglyphic characters in my possession, which I have, in many eminent cities, showed to the most learned; and, from the information that I could ever learn, or meet with, I and that of Mr. Joseph Smith, Jun., to correspond in the most minute matters. Michael H. Chandler, Traveling with, and proprietor of, Egyptian mummies. [5] _Sunday 5_.--I preached in the afternoon. [Sidenote: The case of Michael H. Barton.] Michael H. Barton tried to get into the Church, but he was not willing to confess and forsake all his sins--and he was rejected. {236} [Sidenote: The Writings of Abraham and Joseph.] Soon after this, some of the Saints at Kirtland purchased the mummies and papyrus, a description of which will appear hereafter, and with W. W. Phelps and Oliver Cowdery as scribes, I commenced the translation of some of the characters or hieroglyphics, and much to our joy found that one of the rolls contained the writings of Abraham, another the writings of Joseph of Egypt, etc.,--a more full account of which will appear in its place, as I proceed to examine or unfold them. Truly we can say, the Lord is beginning to reveal the abundance of peace and truth. [Sidenote: Edmund Bosley Tried for Breaking Covenant.] On the 9th I rode to Cleveland, in company with Elder Cowdery and others. On the 14th a charge was preferred against Elder Edmund Bosley, to a council of the Presidency, for unchristian-like conduct, in breaking a certain sacred covenant, made September 4, 1834. I instructed the council on points of duty, such as observing covenants, etc., and testified to the truth of the above covenant. President Oliver Cowdery testified that he himself framed the covenant alluded to, and that at the time when Bosley said that he had a witness that it was the will of the Lord that he should consecrate the surplus of his property over and above what would be needful for his and his family's support. Bishop Whitney stated that Elder Bosley agreed to let the Presidency and others have money on loan, for the printing of the Revelations, if he could control his property in one year, or, as soon as he obtained it. Decided that Elder Bosley broke the covenant which he made September 4, 1834--therefore he is not a member of this Church, unless he make satisfaction to those whom he injured. Also Isaac H. Bishop was complained of as having spoken evil of the High Council, by saying that "the High Council had the wrong tree to bark up," which {237} was testified to by J. M. Corrill, President Rigdon and others. It was decided that Isaac H. Bishop shall make public confession to the satisfaction of the injured, and walk as a saint in all things. The hand of the Lord shall be upon them, until they repent in sackcloth and ashes, and shall effect their temporal and spiritual interests unless they repent. Footnotes 1. The whole article is so valuable that, notwithstanding to publish it entire leads to a repetition of part of the above, it is placed here in a foot note. To the Saints Scattered Abroad. "Dear Brethren:--It is a duty which every saint ought to render to his brethren freely--to always love them, and ever succor them. To be justified before God we must love one another: we must overcome evil; we must visit the fatherless and the widow in their affliction, and we must keep ourselves unspotted from the world: for such virtues flow from the great fountain of pure religion. Strengthening our faith by adding every good quality that adorns the children of the blessed Jesus, we can pray in the season of prayer; we can love our neighbor as ourselves, and be faithful in tribulation, knowing that the reward of such is greater in the kingdom of heaven. What a consolation! What a joy! Let me live the life of the righteous, and let my reward be like this! According to the order of the kingdom begun in the last days, to prepare men for the rest of the Lord, the Elders in Zion, or in her immediate region, have no authority or right to meddle with her spiritual affairs, to regulate her concerns, or hold councils for the expulsion of members in her unorganized condition. The High Council has been expressly organized to administer in all her spiritual affairs; and the Bishop and his council, are set over her temporal matter: so that the Elders' acts are null and void. Now the Lord wants the tares and wheat to grow together: for Zion must be redeemed with judgment, and her converts with righteousness. Every Elder that can, after providing for (if he has any) and paying his debts, must go forth and clear his skirts from the blood of this generation. While they are in that region instead of trying members for transgressions, or offenses, let every one labor to prepare himself for the vineyard, sparing a little time to comfort the mourners; to bind up the broken-hearted; to reclaim the backslider; to bring back the wanderer; to re invite into the kingdom such as have been cut off, by encouraging them to lay to while the day lasts, and work righteousness, and, with one heart and one mind, prepare to help redeem Zion, that goodly land of promise, where the willing and the obedient shall be blessed. Souls are as precious in the sight of God as they ever were; and the Elders were never called to drive any down to hell, but to persuade and invite all men everywhere to repent, that they may become the heirs of salvation. It is the acceptable year of the Lord: liberate the captives that they may sing hosanna. The Priests, too, should not be idle: their duties are plain, and unless they do them diligently, they cannot expect to be approved. Righteousness must be the aim of the Saints in all things, and when the covenants are published, they will learn that great things must be expected from them. Do good and work righteousness with an eye single to the glory of God, and you shall reap your reward when the Lord recompenses every one according to his work. The Teachers and Deacons are the standing ministers of the Church, and in the absence of other officers, great things and holy walk are required of them. They must strengthen the members' faith; persuade such as are out of the way to repent, and turn to God and live; meekly persuade and urge every one to forgive one another all their trespasses, offenses and sins, that they may work out their own salvation with fear and trembling. Brethren, bear and forbear one with another, for so the Lord does with us. Pray for your enemies in the Church and curse not your foes without: for vengeance is mine, saith the Lord, and I will repay. To every ordained member, and to all, we say, be merciful and you shall find mercy. Seek to help save souls, not to destroy them: for verily you know, that "there is more joy in heaven, over one sinner that repents, than there is over ninety and nine just persons that need no repentance." Strive not about the mysteries of the kingdom; cast not your pearls before swine, give not the bread of the children to dogs, lest you and the children should suffer, and you thereby offend your righteous Judge. Your brethren who leave their families, with whom they have enjoyed an earthly measure of peace and joy, to carry glad tidings around the world, expect great things of you, while you are privileged to enjoy the blessings of the Saints' society. They pray our heavenly Father that you may be very prayerful, very humble, and very charitable; working diligently, spiritually and temporally for the redemption of Zion, that the pure in heart may return with songs of everlasting joy to build up her waste places, and meet the Lord when He comes in His glory. Brethren, in the name of Jesus Christ, we entreat you to live worthy of the blessings that shall follow after much tribulation, to satiate the souls of them that hold out faithful to the end."--_Messenger and Advocate_, vol. 1, No. 8, pp. 137-8. The substance of the foregoing article from the _Messenger and Advocate_ is also contained, according to John Whitmer's history (manuscript page 52) in a letter to Hezekiah Peck, signed by Joseph Smith, Jun., Oliver Cowdery, Sidney Rigdon, Frederick G. Williams, W. W. Phelps and John Whitmer; the opening paragraph of which is as follows: "The Presidency of Kirtland and Zion say that the Lord has manifested by revelation of His spirit, that the High Priests, Teachers, Priests, and Deacons, or in other words, all the officers in the land of Clay county, Missouri, belonging to the Church, are more or less in transgression, because they have not enjoyed the Spirit of God sufficiently to be able to comprehend their duties respecting themselves and the welfare of Zion; thereby having been left to act in a manner that is detrimental to the interest, and also a hindrance to the redemption of Zion. Now if they will be wise, they will humble themselves in a peculiar manner that God may open the eyes of their understanding. It will be clearly manifested what the design and purposes of the Almighty are with regard to them, and the children of Zion that they should let the High Council, which is appointed of God and ordained for that purpose, make and regulate all the affairs of Zion, and that it is the will of God that her children should stand still and see the salvation of redemption." Then follows the substance of the _Messenger and Advocate_ article. This letter has the following _post script_ written personally by the Prophet, to Brother Peck, and is a gem which manifests the profound sympathy of the Prophet for the faithful in Israel: "P.S.--Brother Hezekiah Peck: We remember your family with all the first families of the Church who first embraced the truth. We remember your losses and sorrows; our first ties are not broken; we participate with you in the evil as well as the good, in the sorrows as well as the joys; our union, we trust, is stronger than death, and shall never be severed. Remember us unto all who believe in the fullness of the Gospel of our Lord and Savior Jesus Christ. We hereby authorize you, Hezekiah Peck, our beloved brother, to read this epistle and communicate it unto all the brotherhood in all that region of country. "Dictated by me, your unworthy brother, and fellow laborer in the testimony of the Book of Mormon. Signed by my own hand in the token of the everlasting covenant. _Joseph Smith, Jun_." 2. This communication in the Prophet's history as published in the _Millennial Star_ appears under the date of April 21st, 1835; but it was thought to be a better grouping of events to bring it down to this date--first half of June--where the whole incident may be disposed of in a single reference to it. Following is a remark of the Prophet's respecting the letter as published in the _Star_, but which under our present arrangement of the matter is not necessary in the text of the History: "One object, and only one, has induced us to lay the foregoing letter from England, before our matters; and that is, the good of the cause of God. It might have remained in our possession, perhaps for years, in silence, had it not been for circumstances, which we will briefly mention hereafter." These "circumstances" are those relating to the indifferent actions of Mr. Hewitt, as set forth in the text. 3. This is not the name accepted by the Church which Mr. Hewitt represented. The religious body usually called "Irvingites" object to any designation "which implies sectarianism" and therefore, they themselves use no other name than the "Catholic Apostolic Church," of which the congregation at Barnsley, England, was but a branch. Such was the prominence, however, for learning, social and ecclesiastical standing of Reverend Edward Irving that when he gave the influence of his name and standing to what was probably a really spiritual awakening among some of the people in western and southern Scotland, the movement received his name, hence "Irvingites." Mr. Irving was born in Annan, Dumfrieshire, August 15, 1792, and in his early ministry was associated with such men as Doctors Chalmers and Canning. He created no little stir in higher circles of religious society in London for a time; but his announcement of the near approach of the coming of the Son of Man, attended by the judgments of God, together with his strictures against the looseness of fashionable life, soon displeased the worldly who for a time flocked to hear him; and the people of fashion soon separated from his congregation. He taught the doctrine that the spiritual gifts of the Gospel were to continue forever in the Church, together with the New Testament organization of the Church. The Irvingite views of this New Testament organization are set forth in the following: "There are, as in the apostolic times, four ministeries:1st, that of 'apostle;' 2nd, that of 'prophet;' 3rd, that of 'evangelist;' and 4th, that of 'pastor.' The apostles are invested with spiritual prerogatives; they alone can administer the Holy Ghost by laying on of hands; to them the mysteries of God are revealed and unfolded to the Church; and they decide on matters of order and discipline. Nothing that transpires in any Church in the way of 'prophetic utterance' can be authoritatively explained save by them; and the various 'angels of the Churches' are bound to bring all such utterances under their cognizance, in order that they may be rightly interpreted. The function of the 'prophet' has been already indicated. The work of an 'evangelist' mainly consists in endeavoring to 'bring' in, those who are without. The 'angel' of the Catholic Apostolic Church, corresponds with the bishop of other Christian denominations. The ministers of each full congregation comprise an angel, with a four-fold ministry (consisting of elders, prophets, evangelists, and pastors;) and a ministry of deacons to take charge of temporal matters. This ministry is supported by tithes, the people giving a tenth of their income for the support of the priesthood. Church affairs were managed by a council of ministers of all classes, whose selection and arrangement are conceived to have been foreshadowed in the structure of the Mosaic tabernacle." The sympathy of the members of the Catholic Apostolic Church at Barnsley who believed in the spiritual gifts of the Gospel, and what they understood to be the New Testament organization of the Church, readily explains the interest they would naturally feel in the Latter-Day Saints in America, when they would come to hear of the things which God had established among them; and it is regretted that they did not send a more faithful representative than Mr. Hewitt to enquire into the work of the Lord as developed in divine manifestations to the Prophet Joseph. "This Mr. Hewitt," says John Whitmer in his manuscript history of the Church, page 52, "did not obey the Gospel; neither would he investigate the matter. Thus ended the mission of Mr. Hewitt." 4. Of the evangelical or patriarchal order of Priesthood in the Church it is said in the revelations of God: "The order of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. This order was instituted in the days of Adam, and came down by lineage in the following manner." Then follow the names of those who successively held the evangelical Priesthood in ancient times (Doctrine and Covenants, sec. 107). According to the word of the Lord, at the time this order of Priesthood was conferred upon Hyrum Smith, brother of the Prophet, it is said "The Patriarch holds the keys of the patriarchal blessings upon the heads of all my people, that whoever he blesses shall be blessed, and whoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven." (Doctrine and Covenants, 124, 92, 93.) It was undoubtedly upon this order of priesthood that the Prophet spoke in the meeting of the twenty-first of June. 5. Mr. Chandler is responsible for the English of the above certificate, and I do not feel at liberty to edit it. {238} Chapter XVII. Sundry Council Meetings in Vermont, Ohio, and New York. _Minutes of the Vermont Conference_. _July 17th_.--The Twelve met in conference, agreeably to previous appointment, at St. Johnsbury, Vermont. _Resolved_:--That this State be within the limits of this conference, and include the branches in Littleton, Dalton, and Landaff, in New Hampshire, to be called the Vermont Conference. The St. Johnsbury branch numbered forty-one members; Danville, twenty-three; Charlton, twenty-one; Jay, eleven; Dalton, fifteen; Landaff, four; Littleton, ten; Andover, Vermont, fifteen; Beneeon, seven; and Lewis, New York, seventeen. Six of the council addressed the conference on principles of faith and action. Adjourned to the 18th, when the remaining six members of the council enforced the necessity of sending up wise men, and purchasing lands, according to the commandments--which the Saints readily agreed to do. _Sunday, 19th_.--Our public meeting was attended by more than a thousand people, and during our conference nine were baptized. Orson Hyde, Wm. E. M'Lellin, Clerks. [Sidenote: The Prophet at work on the Book of Abraham.] The remainder of this month, I was continually engaged in translating an alphabet to the Book of Abraham, and arranging a grammar of the Egyptian language as practiced by the ancients. August 2nd, being the Sabbath, I preached a part of the day. {239} _Minutes of the High Council at Kirtland_. Kirtland, August 4th, 1835, a High Council of the Church of Christ of Latter day Saints assembled in conference, consisting of Presidents Joseph Smith, Jun., Oliver Cowdery, Sidney Rigdon, Hyrum Smith, David Whitmer, John Whitmer, and W. W. Phelps, and others, to take into consideration certain items contained in letters from abroad--one from Warren A. Cowdery, Presiding Elder of the Freedom Conference, and one from Elder William E. M'Lellin. The first reads as follows: Freedom, July 29th, 1835. "Dear Brother:--Elder Jared Carter called on this church last Thursday, on his way east, soliciting donations and subscriptions for finishing the house in your place. Although the subject of such a mission, in connection with his name, had been mentioned in the _Messenger and Advocate_, still, as no other method had been taken to impress the subject on our minds, it had measurably passed out, or ceased to make any impression--therefore, we were in some degree taken on surprise. To the recollection of any of the church, neither the Twelve, the Bishop, nor any others clothed with authority have ever mentioned this subject to us, except incidentally. It surely was never made a subject of public instruction--as Brother Carter had just reasons to expect it had been, he felt an embarrassment peculiar to such a situation. He undertook to preach to us yesterday, but from the aforesaid embarrassment, or the deadness, or the covetousness of the church, he could get none of the Spirit of the Lord to assist him. I am free to say that I attributed more to the latter cause than the former; yet notwithstanding, we made out in donations and subscriptions which I trust will realize $341.37 1/2. May the Lord bless and prosper him, and all His faithful servants; and may they find favor in the sight of God and man, is the prayer of your unworthy brother, Warren A. Cowdery. "_To Oliver Cowdery_." From this short letter we discover that the Elders failed in the outset to fill their great and important mission, as they know the Lord has commanded us to build a house, in which to receive an endowment, previous to the redemption of Zion; and that Zion could not be redeemed until this takes place. Knowing that the committee were to journey for the express purpose of soliciting donations, they have failed to hold them up and set forth this first important thing; and in consequence God has not blessed them as He otherwise would. We remind you of these things in the name of the Lord, and refer you to the Book of {240} Covenants, 2nd section, 2nd part, and 12th paragraph, and ask, did we not instruct you to remember first the house, secondly the cause of Zion, and then the publishing of the word to the nations? The other item referred to is an extract from Elder William E, M'Lellin's letter to his wife, as follows:-- "You say that it will not be in your power to go to school this summer. I am glad that it is not, since Elder Hyde has returned and given me a description of the manner in which it is conducted; though we do not wish to cast any reflections." This the Council considered to be a libel on the face of it. Elder M'Lellin says, "We do not wish to cast any reflections," when the highest insult and reflections are cast by it upon the Church, the Presidency, and those who are held in much higher estimation in the sight of God and this Church than themselves. The vote of the Council was: We hereby inform Elders M'Lellin and Hyde that we withdraw our fellowship from them until they return and make satisfaction face to face. We further inform the Twelve, that as far as we can learn from the churches through which we have traveled, you have set yourselves up as an independent council, subject to no authority of the Church, a kind of outlaws! This impression is wrong, and will, if persisted in, bring down the wrath and indignation of heaven upon your heads. The other ten are directed to proceed on and finish the conferences, and the two may act upon their own judgment whether to proceed or return. President Joseph Smith, Jun., read to the Council a letter from Elder William Smith, which was approved, and filled our hearts with joy. A letter was presented from Elder Thomas B. Marsh. The Council referred him to the commandment, which requires none to leave or bring his family without revelation or decision of the High Council. We discover an error in Elder Marsh's letter--he says, "to the able preaching of William E. M'Lellin and Parley P. Pratt." We conclude that if it had been he preaching of the Lord, as it should have been, He would have had the honor, and not these men. To close, we add that unless this epistle is heeded in all its parts, in its full force, those who rebel against it shall be dealt with by the Lord accordingly, for we ask this, being agreed as touching this thing. We wish you to understand that your duty requires you to seek first the kingdom of heaven and its righteousness; that is, attend to the first things first, and then all things will be added, and that complaint about your families will be less frequent. Don't preach yourselves crucified for your wives' sake, but remember that Christ was crucified, and you are sent out to be special witnesses of this thing. Men do not wish to hear these little things, for there is no salvation in them, but there is in the other. {241} Let the hands of the ten be strengthened, and let them go forth in the name of the Lord, in the power of their mission, giving diligent heed to the direction of the Holy Spirit. We say, be strong in the Lord, and in the power of His might; for great things await you, and great blessings are in store for you. Let the power of the two be upon the Seventy until the two make full satisfaction; for the Seventy shall be blessed, and are blessed. The man who presumes to speak evil of the dignities which God has set in His Church, to his family, or to anybody else, shall be cursed in his generation. Remember the 109th Psalm. His bishopric shall be taken from him unless he speedily repents. Be it known that God is God, and when He speaks, let all the congregation say, Amen. We have evil insinuations enough in Kirtland to grapple with that are suggested by the father of lies, without having them from those who are sent out to put down insinuations. May God bless you to be more wise in the future. Amen. [1] OLIVER COWDERY, Clerk. _Minutes of the Massachusetts Conference_. Bradford, Massachusetts, August 7th. Nine of the traveling High Council met and decided that the limits of the conference embrace the State of Massachusetts, to be called the Massachusetts Conference. Elder Chase had his license and membership taken from him because of gambling for money, and then breaking bread to the Saints before he confessed his sins. Elder Holmes' license was taken from him in consequence of a disagreement between him and his wife, which was of long standing. It was therefore considered that if a man cannot preserve peace in his own family, he is not qualified to rule the Church of God. A letter of complaint was written to Kirtland by Elder Gibson Smith, of Norfolk, Connecticut, against Elder Gladden Bishop, upon which he was suspended, and referred to the conference at Bradford for trial. No one appeared to substantiate the complaint against Elder Bishop who was, therefore, acquitted on that point; but upon further inquiry, it was proved that he had erred in spirit and in doctrine, and was considerably inclined to [excessive] enthusiasm, and much lifted up. The council therefore took his license from him, until he became more instructed, and also get his spirit and feelings more amalgamated with his brethren. Elder James Patten of North Providence, Rhode Island, was excommunicated for improper conduct, and refusing to give up his license. This action was ordered to be published in the _Messenger and Advocate_. {242} The people in this region were generally hard and unbelieving, and but little preaching called for, except by the Church. The appointment for our conference at Dover, New Hampshire, was recalled on account of the small number of disciples in that place, and no business of importance to be transacted. Also the conferences at Saco and Farmington were altered so as to close at Farmington one month earlier than the former appointment, and notices accordingly were forwarded by mail. Orson Hyde, Clerk. [Sidenote: Blessing the "Sons of Zion."] August 8th, a council was held in Kirtland, for the purpose of laying hands on Father Duncan and others of the sons of Zion. _Minutes of the High Council_. The High Council of Kirtland assembled, August 10th, to hear complaint of President Joseph Smith, Jun., against Elder Reynolds Cahoon, in that the latter had failed to do his duty in correcting his children, and instructing them in the way of truth and righteousness; which was proved and decision given accordingly. Elder Cahoon confessed the correctness of the decision and promised to make public acknowledgment before the Church. Oliver Cowdery, Clerk. Footnotes 1. It appears that the minutes of this High Council at Kirtland were intended to be sent to the Twelve as a communication. {243} Chapter XVIII. The Book of Doctrine and Covenants Presented to the General Assembly of the Priesthood and the Church. A general assembly of the Church of Latter-day Saints was held at Kirtland on the 17th of August, 1835, to take into consideration the labors of a committee appointed by a general assembly of the Church on the 24th of September, 1834, for the purpose of arranging the items of the doctrine of Jesus Christ for the government of the Church. The names of the committee were: Joseph Smith, Jun., Sidney Rigdon, Oliver Cowdery and Frederick G. Williams, who, having finished said book according to the instructions given them, deem it necessary to call a general assembly of the Church to see whether the book be approved or not by the authorities of the Church: that it may, if approved, become a law and a rule of faith and practice to the Church. Wherefore, Oliver Cowdery and Sidney Rigdon, members of the First Presidency, (Presidents Joseph Smith, Jun., and Frederick G. Williams being absent on a visit to the Saints in Michigan,) appointed Thomas Burdick, Warren Parrish, and Sylvester Smith clerks, and proceeded to organize the whole assembly as follows: They organized [1] the High Council of the church at Kirtland, and Presidents W. W. Phelps and John Whitmer organized the High Council of the church in Missouri. Bishop Newel K. Whitney organized his counselors of the church in {244} Kirtland, and acting Bishop John Corrill organized the counselors of the church in Missouri. Presidents Leonard Rich, Levi W. Hancock, Sylvester Smith and Lyman Sherman organized the council of the Seventy. Elder John Gould, acting president, organized the Elders. Ira Ames, acting president, organized the Priests. Erastus Babbitt, acting president, organized the Teachers. William Burgess, acting president, organized the Deacons. And they also, as the assembly was large, appointed Thomas Gates, John Young, William Cowdery, Andrew H. Aldrich, Job L. Lewis and Oliver Higley assistant presidents of the day, to assist in preserving order in the whole assembly. Elder Levi W. Hancock being appointed chorister, a hymn was sung, and the services for the day opened by the prayer of President Oliver Cowdery, and the solemnities of eternity rested upon the audience. Another hymn was then sung. After transacting some business for the Church, such as ordaining Morris Phelps to the High Priesthood; Warren Parrish, to the First Seventy; Sherman Gilbert, an Elder; and blessing James Foster, Dean Gould, Benjamin Gifford, Elisha H. Groves and Joseph Hartshorn, the assembly adjourned for one hour. Afternoon: A hymn was sung, when President Rigdon arose and rebuked some of the authorities for not being in their seats at the time appointed. President Cowdery arose and introduced the "Book of Doctrine and Covenants of the Church of the Latter-day Saints," in behalf of the committee. He was followed by President Rigdon, who explained the manner by which they intended to obtain the voice of the assembly for or against said book. According to said arrangement, W. W. Phelps bore record that the book presented to the assembly was true. President John Whitmer, also, rose and testified that it was true. Elder John Smith, taking the lead of the High Council in Kirtland, bore record that the revelations in said book were true, and that the lectures were judiciously arranged and compiled, and were profitable for doctrine. Whereupon, the High Council of Kirtland accepted and acknowledged them as the doctrine and covenants of their faith by a unanimous vote. Elder Levi Jackman, taking the lead for the High Council of the church in Missouri, bore testimony that the revelations in said book were true, and the said High Council of Missouri accepted and acknowledged them as the doctrine and covenants of their faith, by a unanimous vote. President W. W. Phelps then read the written testimony of the Twelve, as follows: {245} Testimony of the Twelve Apostles to the Truth of the Book of Doctrine and Covenants. "_The testimony of the Witnesses to the Book of the Lord's Commandments, which commandments He gave to His Church through Joseph Smith, Jun., who was appointed by the voice of the Church, for this purpose_. "We therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth, that the Lord has borne record to our souls, through the Holy Ghost shed earth upon us, that these Commandments were given by inspiration of God, and are profitable for all men, and are verily true. We give this testimony unto the world, the Lord being our helper; and it is through the grace of God the Father, and His Son Jesus Christ, that we are permitted to have this privilege of bearing this testimony unto the world, in the which we rejoice exceedingly, praying the Lord always that the children of men may be profited thereby. (Signed) "THOMAS B. MARSH, "DAVID W. PATTEN, "BRIGHAM YOUNG, "HEBER C. KIMBALL, "ORSON HYDE, "WM. E. M'LELLIN, "PARLEY P. PRATT, "LUKE S. JOHNSON, "WILLIAM SMITH, "ORSON PRATT, "JOHN F. BOYNTON, "LYMAN E. JOHNSON." [2] Elder Leonard Rich bore record of the truth of the book, and the council of the Seventy accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. Bishop Newel K. Whitney bore record of the truth of the book, and {246} with his counselors accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. Acting Bishop John Corrill bore record of the truth of the book, and with his counselors accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. Acting President John Gould gave his testimony in favor of the book, and with the Elder accepted and acknowledge it as the doctrine and covenants of their faith, by a unanimous vote. Ira Ames, acting president of the Priests, gave his testimony in favor of the book, and with the Priests accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. Erastus Babbitt, acting president of the Teachers, gave his testimony in favor of the book, and they accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. William Burgess, acting president of the Deacons, bore record of the truth of the book, and they accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. The venerable assistant president, Thomas Gates, then bore record of the truth of the book, and with his five silver-haired assistants, and the whole congregation, accepted and acknowledged it as the doctrine and covenants of their faith, by a unanimous vote. The several authorities and the general assembly, by a unanimous vote, accepted the labor of the committee. President W. W. Phelps then read the following article on marriage, [3] which was accepted and adopted and ordered to be printed in said book, by a unanimous vote, namely: _Article on Marriage_. "According to the custom of all civilized nations, marriage is regulated by laws and ceremonies; therefore we believe that all marriages in this Church of Christ of Latter-day Saints should be solemnized in a public meeting or feast prepared for that purpose, and that the solemnization should be performed by a Presiding High Priest, High Priest, Bishop, Elder or Priest, not even prohibiting those persons who are desirous to get married, of being married by other authority. We believe that it {247} is not right to prohibit members of this Church from marrying out of the Church, if it be their determination so to do; but such persons will be considered weak in the faith of our Lord Jesus Christ. "Marriage should be celebrated with prayer and thanksgiving, and at the solemnization, the persons to be married, standing together, the man on the right and the woman on the left, shall be addressed by the person officiating as he shall be directed by the Holy Spirit, and if there be no legal objections, he shall say, calling each by name: 'You both mutually agree to be each other's companion, husband and wife, observing the legal rights belonging to this condition: that is, keeping yourselves wholly for each other, and from all others, during your lives?' And when they have both answered 'yes,' he shall pronounce them 'husband and wife,' in the name of the Lord Jesus Christ, and by virtue of the laws of the country and authority vested in him. 'May God add His blessing and keep you to fulfill your covenants from henceforth and forever. Amen.' "The clerk of every church should keep a record of all marriages solemnized in his branch. All legal contracts of marriage made before a person is baptized into this Church should be held sacred and fulfilled. Inasmuch as this Church of Christ has been reproached with the crime of fornication and polygamy, we declare that we believe that one man should have one wife, and one woman but one husband, except in case of death, when either is at liberty to marry again. It is not right to persuade a woman to be baptized contrary to the will of her husband; neither is it lawful to influence her to leave her husband. All children are bound by law to obey their parents, and to influence them to embrace any religious faith, or be baptized, or leave their parents without their consent, is unlawful and unjust. We believe that husbands, parents, and masters, who exercise control over their wives, children and servants, and prevent them from embracing the truth, will have to answer for that sin." President Oliver Cowdery then read the following article on "Governments and Laws in General," which was accepted and adopted and ordered to be printed in said book, by a unanimous vote: _Of Governments and Laws in General_. "That our belief with regard to earthly governments and laws in general may not be misinterpreted nor misunderstood, we have thought proper to present, at the close of this volume, our opinion concerning the same. "We believe that governments were instituted of God for the benefit of man, and that he holds men accountable for their acts in relation to {248} them, both in making laws and administering them for the good and safety of society. "We believe that no government can exist in peace, except such laws are framed and held in violate as will secure to each individual the free exercise of conscience, and the right and control of property, and the protection of life. "We believe that all governments necessarily require civil officers and magistrates to enforce the laws of the same, and that such as will administer the law in equity and justice should be sought for, and upheld by the voice of the people (if a republic,) or the will of the sovereign. "We believe that religion is instituted of God, and that men are amenable to Him, and to Him only, for the exercise of it, unless their religious opinions prompt them to infringe upon the rights and liberties of others; but we do not believe that human law has a right to interfere in prescribing rules of worship to bind the consciences; of men, or dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of the soul. "We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly; and that all governments have a right to enact such laws as in their own judgments are best calculated to secure the public interest; at the same time, however, holding sacred the freedom of conscience. "We believe that every man should be honored in his station; ruler or magistrate as such--being placed for the protection of the innocent and the punishment of the guilty; and that to the laws all men owe respect and deference, as without them peace and harmony would be supplanted by anarchy and terror; human laws being instituted for the express purpose of regulating our interests as individuals and nations between man and man; and divine laws given of heaven prescribing rules on spiritual concerns, for faith and worship, both to be answered by man to his Maker. "We believe that rulers, states, and governments have a right, and are bound to enact laws for the protection of all citizens in the free exercise of their religious belief; but we do not believe that they have a right, in justice, to deprive citizens of this privilege, or proscribe them in their opinions, so long as a regard and reverence are shown to the laws, and such religious opinions do not justify sedition or conspiracy. {249} "We believe that the commission of crime should be punished according to the nature of the offense, that murder, treason, robbery, theft, and the breach of the general peace, in all respects, should be punished according to their criminality, and their tendency to evil among men, by the laws of that government in which the offense is committed; and for the public peace and tranquility all men should step forward and use their ability in bringing offenders against good laws to punishment. "We do not believe it just to mingle religious influence with civil government, whereby one religious society is fostered and another proscribed in its spiritual privileges, and the individual rights of its members, as citizens, denied. "We believe that all religious societies have a right to deal with their members for disorderly conduct, according to the rules and regulations of such societies; provided that such dealings be for fellowship and good standing; but we do not believe that any religious society has authority to try men on the right of property or life, to take from them this world's goods, or to put them in jeopardy of either life or limb; or to inflict any physical punishment upon them; they can only excommunicate them from their society, and withdraw from them their fellowship. "We believe that men should appeal to the civil law for redress of all wrongs and grievances where personal abuse is inflicted, or the right of property or character infringed, where such laws exist as will protect the same; but we believe that all men are justified in defending themselves, their friends and property, and the government from the unlawful assaults and encroachments of all persons in times of exigency when immediate appeal cannot be made to the laws, and relief afforded. "We believe it just to preach the Gospel to the nations of the earth, and warn the righteous to save themselves from the corruption of the world; but we do not believe it right to interfere with bond servants; neither preach the Gospel to, nor baptize them contrary to the will and wish of their masters; nor to meddle with or influence them in the least to cause them to be dissatisfied with their situations in this life, thereby jeopardizing the lives of men; such interference we believe to be unlawful, and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude." A hymn was then sung. President Sidney Rigdon returned thanks; {250} after which the assembly was blessed by the Presidency with uplifted hands, and dismissed. OLIVER COWDERY, SIDNEY RIGDON, Presidents. THOMAS BURDICK, WARREN PARRISH, SYLVESTER SMITH, Clerks. [4] Footnotes 1. The use of the term "organized" here means merely that the various councils and quorums were arranged by their respective presidencies in the order proper for that assembly, not that they were then organized in the sense of bringing them into existence. 2. In this testimony of the Twelve to the Book of Doctrine and Covenants, as published in the History of Joseph Smith in the _Millennial Star_, the names of the Apostles were not appended, but it is thought proper that they should be inserted here in the order in which they stood in the quorum. The document was undoubtedly prepared before the departure of the Twelve for the east, as it was well known that the work of the committee on selection and compilation would present the Doctrine and Covenants to a general assembly before the Twelve would return. 3. It should be observed that this "Article on Marriage" presented by W. W. Phelps, and also the one on "Government and Laws in General," presented by Oliver Cowdery, were not presented as revelations and were not published as such at the time, but were expressions of course, of the belief of the Saints at that period on those subjects. It should also be noted that these two articles were presented and acted upon in the absence of the Prophet who was at the time visiting Saints and preaching in Michigan. 4. Following is the title page and preface of the first edition of the Doctrine and Covenants. DOCTRINE AND COVENANTS OF THE CHURCH OF THE LATTER-DAY SAINTS: CAREFULLY SELECTED FROM THE REVELATIONS OF GOD, AND COMPILED BY Joseph Smith, Junior. Oliver Cowdery, Sidney Rigdon, Frederick G. Williams, (Presiding Elders of the Church,) Proprietors. Kirtland, Ohio, Printed By F.G. Williams and Company., For the Proprietors. 1835. Preface. _To the Members of the Church of the Latter-Day Saints_, DEAR BRETHREN:--We deem it to be unnecessary to entertain you with a lengthy preface to the following volume, but merely to say that it contains in short the leading items of the religion which we have professed to believe. The first part of the book will be found to contain a series of lectures as delivered before a theological class in this place, and in consequence of their embracing the important doctrine of salvation, we have arranged them in the following work. The second part contains items or principles for the regulation of the Church as taken from the revelations which have been given since its organization, as well as from former ones. There may be an aversion in the minds of some against receiving anything purporting to be articles of religious faith, in consequence of there being so many now extant; but if men believe a system, and profess that it was given by inspiration, certainly the more intelligibly they can present it, the better. It does not make a principle untrue to print it, neither does it make it true not to print it. The Church, viewing this subject to be of importance, appointed, through their servants and delegates the High Council, your servants to select and compile this work. Several reasons might be adduced in favor of this move of the Council, but we only add a few words. They knew that the Church was evil spoken of in many places, its faith and belief misrepresented, and the way of truth thus subverted. By some it was represented as disbelieving the Bible; by others as being an enemy to all good order and uprightness; and by others as being injurious to the peace of all governments, civil and political. We have, therefore, endeavored to present, though in few words, our belief, and when we say this, humbly trust, the faith and principles of this society as a body. We do not present this little volume with any other expectation than that we are to be called to answer to every principle advanced, in that day when the secrets of all hearts will be revealed, and the reward of every man's labor be given him. With sentiments of esteem and sincere respect, we subscribe ourselves your brethren in the bonds of the Gospel of our Lord Jesus Christ, JOSEPH SMITH, Jun., OLIVER COWDERY, SIDNEY RIGDON, FREDERICK G. WILLIAMS. KIRTLAND, OHIO, February 17, 1835. {252} Chapter XIX. The Prophet's Return From Michigan to Kirtland--His Address to the Elders of the Church. _Minutes of the High Council of Kirtland--Trial of Almon W. Babbitt_. On the 19th, a charge was preferred before a council of the Presidency, against Elder Almon W. Babbitt, for not keeping the Word of Wisdom; for stating the Book of Mormon was not essential to our salvation, and that we have no articles of faith except the Bible. Elder J. B. Smith testified that Elder Babbitt had assumed the prerogative of dictating to him in his preaching; and that he was not keeping the Word of Wisdom. Elder Babbitt said that he had taken the liberty to break the Word of Wisdom, from the example of President Joseph Smith, Jun., and others, but acknowledged that it was wrong; that he had taught the Book of Mormon and Commandments as he had thought to be wisdom, and for the good of the cause; that he had not intended to dictate to Elder J. B. Smith, but only to advise with him. The council reproved Elder Babbitt, and instructed him to observe the Word of Wisdom, and commandments of the Lord in all things; also that it is not advisable for any Elder to take his wife with him on a mission to preach. Warren Parrish, Clerk. _Conference at Saco, Maine_. Seven of the Twelve met in conference at Saco, Maine, August 21st. The church in that place numbered fifty-seven; the Dover branch in New Hampshire, eight. The council gave instructions on the redemption of Zion, the building of the Temple in Kirtland, and the printing of the word of God to the nations, etc., etc.; and some were added to the Church during their stay. The church in Saco contributed seventy or eighty dollar, to assist the {253} Twelve to return home, which the Twelve recorded as a memento in their behalf, according to covenant. [Sidenote: Return of the Prophet to Kirtland.] _Sunday, August 23rd_--I arrived at Kirtland from my visit to Michigan [Sidenote: John E. Page.] On the 24th the High Council at Kirtland ordained Jonathan Stevens an Elder, and instructed him and his sons, Uzziel and Lyman, and his son -in-law, John E. Page, [1] Elders, to locate their families and then go forth and preach the Gospel; also that Joseph H. Tippits and J. W. Tippits go to Missouri this fall to purchase land for the church in Essex, New York, according to previous appointment by the voice of said church. _August 28_.--This day I preached on the duty of wives. [Sidenote: The Conference at Farmington, Maine.] The traveling High Council assembled in conference at Farmington, Maine, and resolved that this be called the "Maine Conference." The church at Farmington numbered thirty-two; in Sitter B., twenty-two; in Akwry, twenty-five; in Errol, New Hampshire, twenty; all in good standing. [Sidenote: The Prophet's Letter to the Elders.] _September 1_.--I wrote the following communication to John Whitmer, Esq., editor, which was published in the _Messenger and Advocate_, page 179, _et seq_.: To the Elders of the Church of Latter-day Saints: [2] After so long a time, and after so many things have been said, I feel it my duty to drop a few hints, that perhaps the Elders traveling through the world, to warn the inhabitants of the earth to flee the wrath to come, and save themselves from this untoward {254} generation--may be aided in a measure, in doctrine, and in the way of their duty. I have been laboring in this cause for eight years, during which time I have traveled much, and have had much experience. I removed from Seneca County, New York, to Geauga County, Ohio, in February, 1831. I received, by a heavenly vision, a commandment in June following, to take my journey to the western boundaries of the State of Missouri, and there designate the very spot which was to be the central place for the commencement of the gathering together of those who embrace the fullness of the everlasting Gospel. Accordingly I undertook the journey, with certain ones of my brethren, and after a long and tedious journey, suffering many privations and hardships, arrived in Jackson County, Missouri, and after viewing the country, seeking diligently at the hand of God, He manifested Himself unto us, and designated, to me and others, the very spot upon which He designed to commence the work of the gathering, and the upbuilding of an "holy city," which should be called Zion--Zion, because it is a place of righteousness, and all who build thereon are to worship the true and living God, and all believe in one doctrine, even the doctrine of our Lord and Savior Jesus Christ. "Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the Lord shall bring again Zion" (Isaiah 52: 8). Here we pause for a moment to make a few remarks upon the idea of gathering to this place. It is well known that there were lands belonging to the government, to be sold to individuals, and it was understood by all, at least we believed so, that we lived in a free country, a land of liberty and of laws, guaranteeing to every man, or any company of men, the right of purchasing lands, and settling and living upon them: therefore we thought no harm in advising the Latter-day Saints, or "Mormons," as they are reproachfully called, to gather to this place, inasmuch as it was their duty (and it was well understood so to be) to purchase with money, lands, and live upon them, not infringing upon the rights of any individual, or community of people; always keeping in view the saying, "Do unto others as you would wish others to do unto you;" following also the good injunction, "Deal justly, love mercy, and walk humbly with thy God." These were our motives in teaching the people, or Latter-day Saints, to gather together, beginning at this place; and inasmuch as there are those who have had different views from this, we feel that it is a cause of deep regret. Be it known unto all men, that our principles concerning this thing have not been such as have been represented by those who, we have every reason to believe, are designing and wicked men, that have said that this was our doctrine: "To infringe upon the rights of a people who inhabit our civil and free country, such as to drive the {255} inhabitants of Jackson County from their lands, and take possession thereof unlawfully." Far, yea, far be such a principle from our hearts. It never entered into our minds; and we only say, that God shall reward such in that day when He shall come to make up His jewels. But to return to my subject. After having ascertained the very spot, and having the happiness of seeing quite a number of the families of my brethren comfortably situated upon the land, I took leave of them and journeyed back to Ohio, and used every influence and argument that lay in my power to get those who believed in the everlasting covenant, whose circumstances would admit, and whose families were willing to remove to the place which I had designated to be the land of Zion; and thus the sound of the gathering, and of the doctrine, went abroad into the world; and many, having a zeal not according to knowledge, and not understanding the pure principles of the doctrine of the Church, have, no doubt, in the heat of enthusiasm, taught and said many things which were derogatory to the genuine character and principles of the Church; and for these things we are heartily sorry, and would apologize, if apology would do any good. But we pause here, and offer a remark upon the saying which we learn has gone abroad, and has been handled in a manner detrimental to the cause of truth, by saying, "that in preaching the doctrine of gathering, we break up families, and give license for men to leave their families, women their husbands, children their parents and slaves their masters, thereby deranging the order and breaking up the harmony and peace of society." We shall here show our faith, and thereby, as we humbly trust, put an end to these false and wicked misrepresentations, which have caused, we have every reason to believe, thousands to think they were doing God's service, when they were persecuting the children of God; whereas, if they could have enjoyed the true light, and had a just understanding of our principles, they would have embraced them with all their hearts, and been rejoicing in the love of the truth. And now to show our doctrine on this subject, we shall commence with the first principles of the Gospel, which are faith, repentance, and baptism for the remission of sins, and the gift of the Holy Ghost by the laying on of the hands. This we believe to be our duty--to teach to all mankind the doctrine of repentance, which we shall endeavor to show from the following quotations: "Then opened He their understandings, that they might understand the scriptures, and said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem" (Luke 24:45, 6, 47). {256} By this we learn that it behoved Christ to suffer and to be crucified and rise again on the third day, for the express purpose that repentance and remission of sins should be preached to all nations. "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts 2:38, 39). By this we learn that the promise of the Holy Ghost is made unto as many as those to whom the doctrine of repentance was to be preached, which was unto all nations. And we discover also, that the promise was to extend by lineage; for Peter says, not only unto you, but "to your children, and to all that are afar off." From this we infer, that the promise was to continue unto their children's children, and even unto as many as the Lord their God should call. We discover here that we are blending two principles together in these quotations. The first is the principle of repentance, and the second is the principle of the remission of sins; and we learn from Peter that remission of sins is to be obtained by baptism in the name of the Lord Jesus Christ; and the gift of the Holy Ghost follows inevitably, for, says Peter, "you shall receive the Holy Ghost." Therefore we believe in preaching the doctrine of repentance in all the world, both to old and young, rich and poor, bond and free, as we shall endeavor to show hereafter how, and in what manner, and how far, it is binding on the consciences of mankind, making proper distinctions between old and young, men, women, children and servants. But we discover, in order to be benefitted by the doctrine of repentance, we must believe in obtaining the remission of sins. And in order to obtain the remission of sins, we must believe in the doctrine of baptism in the name of the Lord Jesus Christ. And if we believe in baptism for the remission of sins, we may expect a fulfillment of the promise of the Holy Ghost, for the promise extends to all whom the Lord our God shall call; and hath He not surely said, as you will find in the last chapter of Revelation--"And the Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely" (Rev. 22:17). Again, the Savior says, "Come unto me, all ye that labor, and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light" (Matt. 11:28, 9, 30). Again, Isaiah says, "Look unto me, and be ye saved, all the ends of the earth: for I am God, and there is none else. I have sworn by {257} myself, the word is gone out of my month in righteousness and shall not return, That unto me every knee shall bow, every tongue shall swear. Surely shall one say, in the Lord have I righteousness and strength: even to Him shall men come; and all that are incensed against Him shall be ashamed" (Isaiah 45:22-24). And to show further connections in proof of the doctrine above named, we quote the following scriptures: "Him hath God exalted with His right hand, to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins. And we are His witnesses of these things; and so is also the Holy Ghost, whom God hath given to them that obey Him" (Acts 5:31, 32). "But when they believed Philip, preaching the things concerning the Kingdom of God, and the name of Jesus Christ, they were baptized, both men and women. Then Simon, himself, believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them, only they were baptized in the name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost." "And as they went on their way, they came unto a certain water, and the eunuch said, See, here is water, what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still, and they went down both into the water, both Philip and the eunuch, and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, and the eunuch saw him no more, and he went on his way rejoicing. But Philip was found at Azotus; and passing through, he preached in all the cities, till he came to Cesarea" (Acts 8:12-17; 36-40). "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word. And they of the circumcision, which believed, were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost, for they heard them speak with tongues and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the name of the Lord. Then prayed they him to tarry certain days" (Acts 10:44-48). "And on the Sabbath, we went out of the city, by a river side {258} where prayer was wont to be made; and we sat down and spake unto the women which resorted thither. And a certain woman, named Lydia, a seller of purple, of the city of Thyatira, which worshiped God, heard us; whose heart the Lord opened, that she attended unto the things spoken of by Paul. And when she was baptized, and her household, she besought us, saying, If ye have judged me to be faithful to the Lord, come into my house, and abide there; and she constrained us" (Acts 16:13-15). "And at midnight Paul and Silas prayed, and sang praises to God; and the prisoners heard them. And suddenly there was a great earthquake, so that the foundations of the prison were shaken; and immediately all the doors were opened, and every one's bands were loosed. And the keeper of the prison awaking out of his sleep, and seeing the prison doors open, he drew out his sword and would have killed himself, supposing the prisoners had been fled. But Paul cried with a loud voice, saying, Do thyself no harm, for we are all here. Then he called for a light, and sprang in, and came trembling and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spoke unto him the word of the Lord, and to all that were in the house. And he took them the same hour of the night, and washed their stripes, and was baptized, he and all his straightway. And when he had brought them into his house, he set met before them, and rejoiced, believing in God, with all his house" (Acts 16:25-34). "And it came to pass that while Apollos was at Corinth, Paul, having passed through the upper coasts, came to Ephesus, and finding certain disciples, he said unto them, Have ye received the Holy Ghost since ye believed? And they said unto him, we have not so much as heard whether there be any Holy Ghost. And he said unto them, Unto what then were ye baptized? And they said, Unto John's baptism. Then said Paul, John verily baptized with the baptism of repentance, saying unto the people, that they should believe on Him which should come after him, that is on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them, and they spake with tongues and prophesied" (Acts 19:1-6). "And one Ananias, a devout man according to the law, having a good report of all the Jews which dwelt there, came unto me, and stood and said unto me, Brother Saul, receive thy sight. And the same hour I looked upon him, and he said, The God of our fathers hath chosen thee that thou shouldst know His will, and see that Just One, and shouldst hear the word of His mouth. For thou shalt be his witness {259} unto all men, of what thou hast seen and heard. And now, why tarriest thou? Arise and be baptized, and wash away thy sins, calling on the name of the Lord" (Acts 22:12-16). "For when for the time ye ought to be teachers, ye have need that one teach you again which be the first principles of the oracles of God, and are become such as have need of milk and not of strong meat. For every one that useth milk is unskillful in the word of righteousness, for he is a babe. But strong meat belongeth to them that are of full age, even those who by reason of use, have their senses exercised to discern both good and evil" (Heb. 5:12-14). "Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, and of the doctrine of baptisms, and of laying on of hands, of resurrection of the dead, and of eternal judgment. And this will we do, if God permit. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put Him to an open shame" (Heb. 6:1-6). These quotations are so plain, in proving the doctrine of repentance and baptism for the remission of sins, I deem it unnecessary to enlarge this letter with comments upon them; but I shall continue the subject in my next. In the bonds of the new and everlasting covenant, Joseph Smith, Jun. II. To the Elders of the Church of the Latter-day Saints. [3] At the close of my letter in the September number of the_ Messenger and Advocate_ I promised to continue the subject there commenced. I do so with a hope that it may be a benefit and a means of assistance in the labors of the Elders, while they are combating the prejudices of a crooked and preverse generation, by having in their possession the facts of my religious principles, which are misrepresented by almost all those whose crafts are in danger by the same; and also, to aid those who are anxiously inquiring, and have been excited to do so from rumor, {260} to ascertain correctly what my principles are. I have been drawn into this course of proceeding by persecution, that is brought upon us from false rumors and misrepresentations concerning my sentiments. But to proceed. In the letter alluded to, the principles of repentance and baptism for the remission of sins were not only set forth, but many passages of scripture were quoted, clearly elucidating the subject; let me add, I do positively rely upon the truth of those principles inculcated in the New Testament, and then pass on from the above named items, to the item or subject of the gathering, and show my views upon this point. It is a principle I esteem to be of the greatest importance to those who are looking for salvation in this generation, or in these, that may be called, "the latter times." All that the prophets that have written, from the days of righteous Abel, down to the last man that has left any testimony on record for our consideration, in speaking of the salvation of Israel in the last days, goes directly to show that it consists in the work of the gathering. First, I shall begin by quoting from the prophecy of Enoch, speaking of the last days: "Righteousness will I sent down out of heaven, and truth will I send forth out of the earth, to bear testimony of mine Only Begotten, His resurrection from the dead (this resurrection I understand to be the corporeal body); yea, and also the resurrection of all men; righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine own elect from the four quarters of the earth, unto a place which I shall prepare, a holy city, that my people may gird up their loins, and be looking forth for the time of my coming, for there shall be my tabernacle, and it shall be called Zion, a new Jerusalem" (Pearl of Great Price, ch. 7:62, 1902 edition). Now I understand by this quotation, that God clearly manifested to Enoch the redemption which He prepared, by offering the Messiah as a Lamb slain from before the foundation of the world; and by virtue of the same, the glorious resurrection of the Savior, and the resurrection of all the human family, even a resurrection of their corporeal bodies, is brought to pass; and also righteousness and truth are to sweep the earth as with a flood. And now, I ask, how righteousness and truth are going to sweep the earth as with a flood? I will answer. Men and angels are to be co-workers in bringing to pass this great work, and Zion is to be prepared, even a new Jerusalem, for the elect that are to be gathered from the four quarters of the earth, and to be established an holy city, for the tabernacle of the Lord shall be with them. Now Enoch was in good company in his views upon this subject: "And I heard a great voice out of heaven, saying, Behold, the {261} tabernacle of God is with men, and He will dwell with them, and they shall be His people and God Himself shall be with them, and be their God" (Revelation 21:3). I discover by this quotation, that John upon the isle of Patmos, saw the same thing concerning the last days, which Enoch saw. But before the tabernacle can be with men, the elect must be gathered from the four quarters of the earth. And to show further upon this subject of the gathering, Moses, after having pronounced the blessing and cursing upon the children of Israel, for their obedience or disobedience, says thus: "And it shall come to pass, when all these things are come upon thee, the blessing and the curse which I have set before thee, and thou shalt call them to mind, among all the nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God, and shalt obey His voice, according to all that I command thee, this day, thou and thy children, with all thine heart, and with all thy soul, then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations whither the Lord thy God hath scattered thee. If any of thine be driven out unto the outmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will He fetch thee" (Deut. 30:1-4). It has been said by many of the learned and wise men, or historians, that the Indians or aborigines of this continent, are of the scattered tribes of Israel. It has been conjectured by many others, that the aborigines of this continent are not of the tribes of Israel, but the ten tribes have been led away unto some unknown regions of the north. Let this be as it may, the prophecy I have just quoted "will fetch them," in the last days, and place them in the land which their fathers possessed. And you will find in the 7th verse of the 30th chapter, quoted, "And the Lord thy God will put all these curses upon thine enemies, and on them that hate thee, which persecuted thee." Many may say that this scripture is fulfilled, but let them mark carefully what the prophet says: "If any are driven out unto the utmost parts of heaven," (which must mean the breadth of the earth). Now this promise is good to any, if there should be such, that are driven out, even in the last days, therefore, the children of the fathers have claim unto this day. And if these curses are to be laid over on the heads of their enemies, wo be unto the Gentiles. (See Book of Mormon 3 Nephi, ch. 16, current edition.) "Wo unto the unbelieving of the Gentiles, saith the Father." And again (see Book of Mormon, 3 Nephi 20:22, current edition, which says), "Behold this people will I establish in this land, unto the fulfilling of the covenant which I made with your father Jacob, and it shall be a New Jerusalem." Now we learn from the Book of Mormon the very identical continent and {262} spot of land upon which the New Jerusalem is to stand, and it must be caught up according to the vision of John upon the isle of Patmos. Now many will feel disposed to say, that this New Jerusalem spoken of, is the Jerusalem that was built by the Jews on the eastern continent. But you will see, from Revelation 21:2, there was a New Jerusalem coming down from God out of heaven, adorned as a bride for her husband; that after this, the Revelator was caught away in the Spirit, to a great and high mountain, and saw the great and holy city descending out of heaven from God. Now there are two cities spoken of here. As everything cannot be had in so narrow a compass as a letter, I shall say with brevity, that there is a New Jerusalem to be established on this continent, and also Jerusalem shall be rebuilt on the eastern continent (See Book of Mormon, Ether 13:1-12). "Behold, Ether saw the days of Christ, and he spake also concerning the house of Israel, and the Jerusalem from whence Lehi should come; after it should be destroyed, it should be build up again, a holy city unto the Lord, wherefore it could not be a New Jerusalem, for it had been in a time of old." This may suffice, upon the subject of gathering, until my next. I now proceed, at the close of my letter, to make a few remarks on the duty of Elders with regard to their teaching parents and children, husbands and wives, masters and slaves, or servants, as I said I would in my former letter. And first, it becomes an Elder when he is traveling through the world, warning the inhabitants of the earth to gather together, that they may be built up an holy city unto the Lord, instead of commencing with children, or those who look up to parents or guardians to influence their minds, thereby drawing them from their duties, which they rightfully owe these legal guardians, they should commence their labors with parents, or guardians; and their teachings should be such as are calculated to turn the hearts of the fathers to the children, and the hearts of children to the fathers; and no influence should be used with children, contrary to the consent of their parents or guardians; but all such as can be persuaded in a lawful and righteous manner, and with common consent, we should feel it our duty to influence them to gather with the people of God. But otherwise let the responsibility rest upon the heads of parents or guardians, and all condemnation or consequences be upon their heads, according to the dispensation which he hath committed unto us; for God hath so ordained, that His work shall be cut short in righteousness, in the last days; therefore, first teach the parents, and then, with their consent, persuade the children to embrace the Gospel also. And if children embrace the Gospel, and their parents or guardians are unbelievers, teach them to stay at home and be obedient to their parents or guardians, if they require it; but {263} if they consent to let them gather with the people of God, let them do so, and there shall be no wrong; and let all things be done carefully and righteously and God will extend to all such His guardian care. And secondly, it is the duty of Elders, when they enter into any house, to let their labors and warning voice be unto the master of that house; and if he receive the Gospel, then he may extend his influence to his wife also, with consent, that peradventure she may receive the Gospel; but if a man receive not the Gospel, but gives his consent that his wife may receive it, and she believes, then let her receive it. But if a man forbid his wife, or his children, before they are of age, to receive the Gospel, then it should be the duty of the Elder to go his way, and use no influence against him, and let the responsibility be upon his head; shake off the dust of thy feet as a testimony against him, and thy skirts shall then be clear of their souls. Their sins are not to be answered upon such as God hath sent to warn them to flee the wrath to come, and save themselves from this untoward generation. The servants of God will not have gone over the nations of the Gentiles, with a warning voice, until the destroying angel will commence to waste the inhabitants of the earth, and as the prophet hath said. "It shall be a vexation to hear the report." I speak thus because I feel for my fellow men; I do it in the name of the Lord, being moved upon by the Holy Spirit. Oh, that I could snatch them from the vortex of misery, into which I behold them plunging themselves, by their sins; that I might be enabled by the warning voice, to be an instrument of bringing them to unfeigned repentance, that they might have faith to stand in the evil day! Thirdly, it should be the duty of an Elder, when he enters into a house, to salute the master of that house, and if he gain his consent, then he may preach to all that are in that house; but if he gain not his consent, let him not go unto his slaves, or servants, but let the responsibility be upon the head of the master of that house, and the consequences thereof, and the guilt of that house is no longer upon his skirts, he is free; therefore, let him shake off the dust of his feet, and go his way. But if the master of that house give consent, the Elder may preach to his family, his wife, his children and his servants, his man-servants, or his maid-servants, or his slaves; then it should be the duty of the Elder to stand up boldly for the cause of Christ, and warn that people with one accord to repent and be baptized for the remission of sins, and for the Holy Ghost, always commanding them in the name of the Lord, in the spirit of meekness, to be kindly affectionate one toward another, that the fathers should be kind to their children, husbands to their wives, masters to their slaves or servants, children {264} obedient to their parents, wives to their husbands, and slaves or servants to their masters. "Wives submit yourselves unto your own husbands, as unto the Lord, for the husband is the head of the wife, even as Christ is the head of the Church; and He is the Savior of the body. Therefore, as the Church is subject unto Christ, so let the wives be to their own husbands, in everything. Husbands, love your wives, even as Christ also loved the Church and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the Word, that He might present it to Himself a glorious Church, not having spot or wrinkle, or any such thing, but that it should be holy and without blemish, so ought men to love their own wives as their own bodies. He that loveth his wife, loveth himself, for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church, for we are members of His body, of His flesh, and of His bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh" (Ephesians 5:22-31). Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them. Children, obey your parents in all things, for this is well pleasing unto the Lord. Fathers, provoke not your children to anger, lest they be discouraged. Servants, obey in all things your masters, according to the flesh, not with eye-service, as men-pleasers, but in singleness of heart, fearing God (Colossians 3:18-22). But I must close this letter, and resume the subject in another number. In the bonds of the New and Everlasting Covenant, Joseph Smith, Jun. III. To the Elders of the Church of Latter-day Saints. I have shown unto you, in my last, that there are two Jerusalems spoken of in holy writ, in a manner I think satisfactory to your minds; at any rate I have given my views upon the subject. I shall now proceed to make some remarks from the sayings of the Savior, recorded in the 13th chapter of His Gospel according to St. Matthew, which, in my mind, afford us as clear an understanding upon the important subject of the gathering, as anything recorded in the Bible. At the time the Savior spoke these beautiful sayings and parables contained in the chapter above quoted, we find Him seated in a ship on account of the multitude that pressed upon Him to hear His words; and He commenced teaching them, saying: {265} "Behold, a sower went forth to sow, and when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: some fell upon stony places, where they had not much earth; and forthwith they sprang up because they had no deepness of earth: and when the sun was up they were scorched: and because they had no root they withered away. And some fell among thorns; and the thorns sprung up and choked them: but other fell in good ground, and brought forth fruit, some an hundred fold, some sixty fold, some thirty fold. Who hath ears to hear, let him hear. "And the disciples came and said unto Him, Why speakest thou unto them in parables? [I would here remark, that the 'them' made use of in this interrogation, is a personal pronoun, and refers to the multitude.] He answered and said unto them, [that is unto the disciples,] because it is given unto _you_ to know the mysteries of the Kingdom of Heaven, but to _them_, [that is, unbelievers,] it is not given; for whosoever hath, to him shall be given, and he shall have more abundance; but whosoever hath not, from him shall be taken away even that he hath." We understand from this saying, that those who had been previously looking for a Messiah to come, according to the testimony of the Prophets, and were then, at that time looking for a Messiah, but had not sufficient light, on account of their unbelief, to discern Him to be their Savior; and He being the true Messiah, consequently they must be disappointed, and lose even all the knowledge, or have taken away from them all the light, understanding, and faith which they had upon this subject; therefore he that will not receive the greater light, must have taken away from him all the light which he hath; and if the light which is in you become darkness, behold, how great is that darkness! "Therefore," says the Savior, "speak I unto them in parables, because they, seeing, see not, and hearing, they hear not, neither do they understand: and in them is fulfilled the prophecy of Esaias which saith, "By hearing ye shall hear, and shall not understand; and seeing ye shall see, and not perceive." Now we discover that the very reason assigned by this prophet, why they would not receive the Messiah, was, because they did not or would not understand; and seeing, they did not perceive; "for this people's heart is waxed gross, and their ears are dull of hearing, their eyes have closed, lest at any time they should see with their eyes, and hear with their ears, and understand with their heart, and should be converted, and I should heal them." But what saith He to His disciples? "Blessed are your eyes for they see, and your ears for they hear, for verily I say unto you, that many prophets and righteous men have desired to see those things which ye see, and have not seen {266} them; and to hear those things which ye hear, and have not heard them." We again make remark here--for we find that the very principle upon which the disciples were accounted blessed, was because they were permitted to see with their eyes and hear with their ears--that the condemnation which rested upon the multitude that received not His saying, was because they were not willing to see with their eyes, and hear with their ears; not because they could not, and were not privileged to see and hear, but because their hearts were full of iniquity and abominations; "as your fathers did, so do ye." The prophet, foreseeing that they would thus harden their hearts, plainly declared it; and herein is the condemnation of the world; that light hath come into the world, and men choose darkness rather than light, because their deeds are evil. This is so plainly taught by the Savior, that a wayfaring man need not mistake it. And again--hear ye the parable of the sower. Men are in the habit, when the truth is exhibited by the servants of God, of saying, All is mystery; they have spoken in parables, and, therefore, are not to be understood. It is true they have eyes to see, and see not, but none are so blind as those who will not see; and, although the Savior spoke this to such characters, yet unto His disciples he expounded it plainly; and we have reason to be truly humble before the God of our fathers, that He hath left these things on record for us, so plain, that notwithstanding the exertions and combined influence of the priests of Baal, they have not power to blind our eyes, and darken our understanding, if we will but open our eyes, and read with candor, for a moment. But listen to the explanation of the parable of the Sower: "When any one heareth the word of the Kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart." Now mark the expression--that which was sown in his heart. This is he which receiveth seed by the way side. Men who have no principle of righteousness in themselves, and whose hearts are full of iniquity, and have no desire for the principles of truth, do not understand the word of truth when they hear it. The devil taketh away the word of truth out of their hearts, because there is no desire for righteousness in them. "But he that receiveth seed in stony places, the same is he that heareth the word, and anon, with joy receiveth it; yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by, he is offended. He also that receiveth seed among the thorns, is he that heareth the word; and the care of this world, and the deceitfulness of riches choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and {267} understandeth it, which also beareth fruit, and bringeth forth, some an hundred fold, some sixty, some thirty." Thus the Savior Himself explains unto His disciples the parable which He put forth, and left no mystery or darkness upon the minds of those who firmly believe on His words. We draw the conclusion, then, that the very reason why the multitude, or the world, as they were designated by the Savior, did not receive an explanation upon His parables, was because of unbelief. To you, He says, (speaking to His disciples,) it is given to know the mysteries of the Kingdom of God. And why? Because of the faith and confidence they had in Him. This parable was spoken to demonstrate the effects that are produced by the preaching of the word; and we believe that it has an allusion directly, to the commencement, or the setting up of the Kingdom in that age; therefore we shall continue to trace His sayings concerning this Kingdom from that time forth, even unto the end of the world. "Another parable put He forth unto them, saying, [which parable has an allusion to the setting up of the Kingdom, in that age of the world also.] The Kingdom of Heaven is likened unto a man which sowed good seed in his field, but while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also; so the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? From whence, then, hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them, but gather the wheat into my barn." Now we learn by this parable, not only the setting up of the Kingdom in the days of the Savior, which is represented by the good seed, which produced fruit, but also the corruptions of the Church, which are represented by the tares, which were sown by the enemy, which His disciples would fain have plucked up, or cleansed the Church of, if their views had been favored by the Savior. But He, knowing all things, says, Not so. As much as to say, your views are not correct, the Church is in its infancy, and if you take this rash step, you will destroy the wheat, or the Church, with the tares; therefore it is better to let them grow together until the harvest, or the end of the world, which means the destruction of the wicked, which is not yet fulfilled, as we shall show hereafter, in the Savior's explanation of the parable, which is so plain that there is no room left for dubiety upon the mind, notwithstanding the cry of the priests--"parables, parables! figures, {268} figures! mystery, mystery! all is mystery!" But we find no room for doubt here, as the parables were all plainly elucidated. And again, another parable put He forth unto them, having an allusion to the Kingdom that should be set up, just previous to or at the time of the harvest, which reads as follows--"The Kingdom of Heaven is like a grain of mustard seed, which a man took and sowed in his field: which indeed is the least of all seeds: but, when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof." Now we can discover plainly that this figure is given to represent the Church as it shall come forth in the last days. Behold, the Kingdom of Heaven is likened unto it. Now, what is like unto it? Let us take the Book of Mormon, which a man took and hid in his field, securing it by his faith, to spring up in the last days, or in due time; let us behold it coming forth out of the ground, which is indeed accounted the least of all seeds, but behold it branching forth, yea, even towering, with lofty branches, and God-like majesty, until it, like the mustard seed, becomes the greatest of all herbs. And it is truth, and it has sprouted and come forth out of the earth, and righteousness begins to look down from heaven, and God is sending down His powers, gifts and angels, to lodge in the branches thereof. The Kingdom of heaven is like unto a mustard seed. Behold, then is not this the Kingdom of heaven that is raising its head in the last days in the majesty of its God, even the Church of the Latter-day Saints, like an impenetrable, immovable rock in the midst of the mighty deep, exposed to the storms and tempests of Satan, but has, thus far, remained steadfast, and is still braving the mountain waves of opposition, which are driven by the tempestuous winds of sinking crafts, which have [dashed] and are still dashing with tremendous foam across its triumphant brow; urged onward with redoubled fury by the enemy of righteousness, with his pitchfork of lies, as you will see fairly represented in a cut contained in Mr. Howe's _Mormonism Unveiled_? And we hope that this adversary of truth will continue to stir up the sink of iniquity, that the people may the more readily discern between the righteous and the wicked. We also would notice one of the modern sons of Sceva, who would fain have made people believe that he could cast out devils, by a certain pamphlet, the _Millennial Harbinger_, that went the rounds through our country; who felt so fully authorized to brand "Jo" Smith with the appellation of Elymas the sorcerer, and to say with Paul, "O full of all subtlety, and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord?" We would reply to this gentleman, Paul we know, and Christ {269} we know, but who are ye? And with the best of feeling would say to him, in the language of Paul to those who said they were John's disciples, but had not so much as heard there was a Holy Ghost--to repent and be baptized for the remission of sins, by those who have legal authority, and under their hands you shall receive the Holy Ghost, according to the Scriptures: [4] "Then laid they _their_ hands upon them, and they received the Holy Ghost" (Acts 8:17.) "And when Paul had laid his hands upon them the Holy Ghost came on them and they spake with tongues and prophesied" (Acts 19:6). "Of the doctrine of baptism, and of laying on of hands, and of resurrection of the dead and of eternal judgment" (Hebrews 6:2). "How, then, shall they call on him in whom they have not believed? And how shall they believe in him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach, except they be sent? As it is written, How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things" (Romans 10:14, 5). But if this man will not take our admonition, but will persist in his wicked course, we hope that he will continue trying to cast out devils, that we may have the clearer proof that the kingdom of Satan is divided against itself, and consequently cannot stand; for a kingdom divided against itself, speedily hath an end. If we were disposed to take this gentleman upon his own ground, and justly heap upon him that which he so readily and unjustly heaps upon others, we might go farther--we might say that he has wickedly and maliciously lied about, villified and traduced the characters of innocent men. We might invite the gentleman to a public investigation of these matters, yea, and we do challenge him to an investigation upon any or all principles wherein he feels opposed to us, in public or in private. We might farther say that we could introduce him to _Mormonism Unveiled_, also to the right honorable Dr. Philastus Hurlburt, who is the {270} legitimate author of the same, who is not so much a doctor of physics as of falsehood, or doctor by name. We could also give him an introduction to the Reverend Mr. Howe, the illegitimate author of _Mormonism Unveiled_, in order to give currency to the publication, as Mr. Hurlburt about this time was bound over to court for threatening life. He is also an associate of the celebrated Mr. Clapp, who has of late immortalized his name, by swearing that he would not believe a Mormon under oath; and by his polite attention to Hurlburt's wife, which cost him (as we are informed) a round sum. Also his son Matthew testified, that the Book of Mormon had been proved false an hundred times, by Howe's book; and also that he would not believe a Mormon under oath. And also we could mention the Rev. Mr. Bentley, who, we believe, has been actively engaged in injuring the character of his brother-in-law, viz., Elder Sidney Rigdon. Now the above statements are according to our best information, and we believe them to be true, and this is as fair a sample of the doctrine of Campbellism as we ask, taking the statements of these gentlemen, and judging them by their fruits; and we might add many more to the black catalogue; even the ringleaders not of the Nazarenes, (for how can any good thing come out of Nazareth) but of the far-famed Mentor mob, all sons and legitimate heirs of the same spirit of Alexander Campbell, and _Mormonism Unveiled_, according to the representation of the cut spoken of above. The above clouds of darkness have long been beating like mountain waves upon the immovable rock of the Church of the Latter-day Saints; and notwithstanding all this, the mustard seed is still towering its lofty branches, higher and higher, and extending itself wider and wider; and the chariot wheels of the Kingdom are still rolling on, impelled by the mighty arm of Jehovah; and in spite of all opposition, will still roll on, until His words are all fulfilled. Our readers will excuse us for deviating from the subject, when they take into consideration the abuses that have been heaped upon us heretofore, which we have tamely submitted to, until forbearance is no longer required at our hands. Having frequently turned both the right and left cheek, we believe it our duty now to stand up in our own defense. With these remarks we shall proceed with the subject of the gathering. "And another parable spake He unto them. The Kingdom of heaven is like unto leaven which a woman took and hid in three measures of meal till the whole was leavened." It may be understood that the Church of the Latter-day Saints has taken its rise from a little leaven that was put into three witnesses. Behold, how much this is like the parable! It is fast leavening the lump, and will soon leaven the whole. But let us pass on. {271} "All these things spoke Jesus unto the multitude in parables; and without a parable spoke He not unto them: that it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables; I will utter things which have been kept secret from the foundation of the world. Then Jesus sent the multitude away, and went into the house; and His disciples came unto Him, saying, Declare unto us the parable of the tares of the field. He answered and said unto them, He that soweth the good seed is the Son of Man; the field is the world; the good seed are the children of the Kingdom; but the tares are the children of the wicked one." Now let our readers mark the expression--"the field is the world, the tares are the children of the wicked one, the enemy that sowed them is the devil, the harvest is the end of the world, [let them carefully mark this expression--_the end of the world_,] and the reapers are the angels." Now men cannot have any possible grounds to say that this is figurative, or that it does not mean what it says; for he is now explaining what He has previously spoken in parables; and according to this language, the end of the world is the destruction of the wicked, the harvest and the end of the world have an allusion directly to the human family in the last days, instead of the earth, as many have imagined; and that which shall precede the coming of the Son of Man, and the restitution of all things spoken of by the mouth of all the holy prophets since the world began; and the angels are to have something to do in this great work, for they are the reapers. As, therefore, the tares are gathered and burned in the fire, so shall it be in the end of the world; that is, as the servants of God go forth warning the nations, both priests and people, and as they harden their hearts and reject the light of truth, these first being delivered over to the buffetings of Satan, and the law and the testimony being closed up, as it was in the case of the Jews, they are left in darkness, and delivered over unto the day of burning; thus being bound up by their creeds, and their bands being made strong by their priests, are prepared for the fulfillment of the saying of the Savior--"The Son of Man shall send forth His angels, and gather out of His Kingdom all things that offend, and them which do iniquity, and shall cast them into a furnace of fire, there shall be wailing and gnashing of teeth." We understand that the work of gathering together of the wheat into barns, or garners, is to take place while the tares are being bound over, and preparing for the day of burning; that after the day of burnings, the righteous shall shine forth like the sun, in the Kingdom of their Father. Who hath ears to hear, let him hear. But to illustrate more clearly this gathering: We have another parable--"Again, the Kingdom of Heaven is like a treasure hid in a {272} field, the which, when a man hath found, he hideth, and for joy thereof, goeth and selleth all that he hath, and buyeth that field!" The Saints work after this pattern. See the Church of the Latter-day Saints, selling all that they have, and gathering themselves together unto a place that they may purchase for an inheritance, that they may be together and bear each other's afflictions in the day of calamity. "Again, the Kingdom of heaven is like unto a merchantman seeking goodly pearls, who, when he had found one pearl of great price, went and sold all that he had, and bought it." The Saints again work after this example. See men traveling to find places for Zion and her stakes or remnants, who, when they find the place for Zion, or the pearl of great price, straightway sell that they have, and buy it. "Again, the Kingdom of heaven is like unto a net that was cast into the sea, and gathered of every kind, which when it was full they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away." For the work of this pattern, behold the seed of Joseph, spreading forth the Gospel net upon the face of the earth, gathering of every kind, that the good may be saved in vessels prepared for that purpose, and the angels will take care of the bad. So shall it be at the end of the world--the angels shall come forth and sever the wicked from among the just, and cast them into the furnace of fire, and there shall be wailing and gnashing of teeth. "Jesus saith unto them, Have you understood all these things? They say unto Him, Yea, Lord." And we say, yea, Lord; and well might they say, yea, Lord; for these things are so plain and so glorious that every Saint in the last days must respond with a hearty Amen to them. "Then said He unto them, therefore every scribe which is instructed in the kingdom of heaven, is like unto a man that is an householder, which bringeth forth out of his treasure things that are new and old." For the works of this example, see the Book of Mormon coming forth out of the treasure of the heart. Also the covenants given to the Latter-day Saints, also the translation of the Bible--thus bringing forth out of the heart things new and old, thus answering to three measures of meal undergoing the purifying touch by a revelation of Jesus Christ, and the ministering of angels, who have already commenced this work in the last days, which will answer to the leaven which leavened the whole lump. Amen. So I close, but shall continue the subject in another number. [5] In the bonds of the New and Everlasting Covenant, Joseph Smith, Jun. Footnotes 1. John E. Page was born February 25, 1799, in Trenton Township, Oneida County, New York. He was baptized by the brother of Martin Harris--Emer Harris--in August, 1833, in Ohio, and ordained an Elder in September, 1833. He was now, on his removal to Kirtland, in his thirty-sixth year. 2. This is a most important document, since in it the Prophet reviews the actions and motives of himself and associates in settling the Church in Missouri. It is a most just and conservative statement of the case, a statement in which the errors and overzeal of some of the Elders and Saints are admitted and deplored. It also admirably portrays the Prophet as the conservative force in the Church, and gives an insight into the greatness and inspiration of his mind. 3. It has been decided to let the several divisions of this communication to the Elders of the Church appear together in this one chapter. There were three separate communication of the Prophet, as they appear in the _Messenger and Advocate_ for September, November and December, 1835, respectively; but they constitute one continuous address, it is believed that it will in every way be better to have them appear together in one chapter. 4. In this and several of the following paragraphs the Prophet alludes to Alexander Campbell, founder of the sect of the "Disciples;" and also to an article which appeared in the _Millennial Harbinger_, Vol. 2 (1831), pages 86-96. The reference to Elymas, to which the Prophet so strongly replies, stands thus in Campbell's article--which was afterwards circulated as a pamphlet: "I have never felt so fully authorized to address mortal man in the style in which Paul addressed Elymas the sorcerer as I feel towards this atheist Smith." (_Millennial Harbinger_, Vol. 2, p. 96). That is, "O full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, wilt thou not cease to pervert the right ways of the Lord" (Acts 13:10). The paragraph dealing with the laying on of hands, and the passages of scripture quoted in support of that doctrine will also be the better understood when it is known that while Mr. Campbell and his associates taught faith in God, repentance and baptism for the remission of sins, they rejected wholly the doctrine of the laying on of hands for the gift of the Holy Ghost, and the enjoyment of the spiritual blessings which accompany the possession of that Spirit. 5. Notwithstanding this promise of the Prophet, the subject was not again renewed by him. About this time he was so overwhelmed with work and a multitude of other subjects that he did not find time to complete the work he had outlined in these papers. {273} Chapter XX. Sundry Affairs at Kirtland--The Pledge to Redeem Zion. [Sidenote: Conference at New Portage.] I went to New Portage on the 2nd of September, in company with Oliver Cowdery and Sidney Rigdon, to attend a conference; and returned on the 8th. I was engaged in various spiritual and temporal matters for several days. [Sidenote: Provision Made for Remunerating the Patriarch; Oliver Cowdery Appointed Church Recorder.] _September 14_.--In a meeting of a High Council and the Presidency at Kirtland, it was decided that, as the laborer is worthy of his hire, whenever President Joseph Smith, Sen., is called upon to pronounce Patriarchal blessings upon the Church, he be paid for his services at the rate of ten dollars per week and his expenses. It was further decided that President Frederick G. Williams be appointed and hereafter serve as scribe, to attend blessing meetings, and that he receive for his services, at the same ratio, having his expenses borne also. It was further decided that President Oliver Cowdery be appointed, and that he act hereafter as Recorder for the Church. It was further decided that Sister Emma Smith proceed to make a selection of Sacred Hymns, according to the revelation; [1] and that President W. W. Phelps be appointed to revise and arrange them for printing. [Sidenote: Agents for the "Literary Firm" of the Church Appointed.] _September 16_.--The Presidency of the Church assembled and appointed David Whitmer and Samuel H. Smith a committee and general agents to act in the name of, and for, the "Literary Firm." {274} Minutes of a High Council Held in Kirtland, September 16th, 1835. _The trial of Elder Henry Green--Sidney Rigdon, Oliver Cowdery and Frederick G. Williams presiding_. A complaint was preferred by President Joseph Smith, Jun., against Brother Henry Green, for accusing President Joseph Smith, Jun., "of rebuking Brother Aldridge wrongfully, and under the influence of an evil spirit." Brother Green being absent, President Rigdon arose and said, that it was the decision of the Presidency, that the Council proceed to examine the charge preferred, because Brother Green had been regularly summoned by himself. The Council appointed one to speak on each side; after which the following testimony was heard: Elder Sylvester Smith testified that Brother Green, on Monday morning last, said that Brother Aldridge was justified in what he said, and that Presidents Joseph and Hyrum Smith were wrong in abusing the old man; and after Elder Smith explained the matter to him, said, that if any man should do so by him, he should call him a scoundrel; and that he should say that any man who would talk as Joseph did, must have the devil in him. Elder Lorin Babbitt said he was present when the above conversation took place, and heard a considerable part of it, and fully concurred in the statement of Elder Smith; and he heard Brother Green say, previous to the above talk, that although they accused Brother Aldridge of having an evil spirit, yet, if the truth were known, the devil was in them, (namely, Presidents Joseph and Hyrum); for if any man should ask my opinion, and then abuse me in that way, I should call him a scoundrel or a knave. President Cowdery stated to the Council, that Brother Aldridge was not called upon to give his opinion concerning the book, but said what he did without being called upon to speak; for the book was only handed to him and others to look at, that they might see the quality and goodness. President Joseph Smith arose and stated that he knew that Brother Aldridge was under the influence of an evil spirit, and had been for a long time. Councilor Orson Johnson also said that he knew that this was so, by what he had seen and learned, and that he had heard from credible authority, that the old gentleman had been in the habit, for a long time, of neglecting prayer and family worship. Councilor Samuel H. Smith said, that President Joseph Smith was {275} in the line of his duty when he reproved Brother Aldridge for his evil; and, consequently, Brother Green must have been wrong in opposing him, and saying he [Joseph] acted like a scoundrel, and that the devil was in him. Councilor Levi Jackman said that Brother Green could not be justified in opposing the servant of the Lord, while in the actual discharge of his duty, and that it was evident that Satan hath sought to make divisions in the Church, and had taken advantage of the occasion of presenting the book, to do this. The book referred to, was purchased for recording "The Patriarchal Blessings." President Frederick G. Williams said, that the wickedness of Brother Green in condemning President Smith is evident from the testimony; and that Brother Aldridge also did act foolishly, and by the influence of a wrong spirit, in questioning the integrity of the head of the Church, in the purchase of the book, and that President Smith was and is justifiable in doing as he has done in the matter, and should not be censured, as he has been by Brother Green. President Oliver Cowdery then arose, and showed, by a few plain remarks who Satan had sought, from the beginning, to destroy the Book of Mormon; and in order to do this, had been actually levelling his shafts against the servants of God, who were called to bring it forth and bear testimony of it to the world; and now had sought occasion against the servants of God, in tempting brethren to say they had equivocated in the price of the record book, which was presented last Sabbath; and that Brother Aldridge, and perhaps others, fell under this evil influence, and Brother Green justifies them in this thing, and condemns President Smith, and is not, and ought not to be justified in so doing. President Cowdery went on to show that the book was purchased as cheap as it could be, and was actually worth what was given for it, namely, twelve dollars. Elder Cahoon requested leave to interrupt President Cowdery a moment, to inform the Council that, a moment before, Brother Green passed the house, and when the speaker told him the Council was considering his case, and requested him to come in, he said he should go about his own business, so went on his way regardless of the Council. President Cowdery resumed, showing that the design of Brother Aldridge, or at least of the spirit that was in him, was to destroy the character of the heads of the Church, by charging that we intended to speculate out of the brethren, and extort from them more than the cost of the book; and now, instead of regarding our feeling, he disregards us altogether, and shows that he has no faith in the High Council. {276} Soon afterwards Brother Green came in, and said that he had been detained longer than he intended, having been to Chagrin on business, and had to deliver the horse and harness to the owner before he could attend the Council. President Rigdon then arose and decided that Brother Green should not have been hindered from being here, by any other business; and if so, he should have notified the Council, and requested an adjournment. President Cowdery then observed, that he thought the case sufficiently brought before the Council, and would say no more. And President Rigdon proceeded to give his decision--that Brother Green should have gone, if he were grieved with President Smith, and told him of his difficulty, and should not have said anything about it to his neighbor. And again, that Mr. Aldridge, as has been shown, has been guilty of neglecting his prayers before God, and therefore has not had the Spirit of God to preserve him from the temptations of Satan, and has fallen into evil, and actually did do wrong in raising objections to the price of the book presented last Sabbath, and was under the influence of an evil spirit. Brother Green fellowships the evil spirit in Brother Aldridge, and says he is justified in what he has done, and therefore it is evident that an evil spirit is reigning in the breast of Brother Green. And it is also as evident, that President Joseph Smith, Jun., was justified in rebuking that evil spirit, and it was not only justifiable in President Smith to rebuke that evil spirit, but it was also his duty as President and First High Priest in the Church of Christ, appointed of God to lead the same in all righteousness. The decision, then, of the Presidency of the High Council is, in short, that Brother Green be and is now, excluded from this Church, and shall be a member no more, until he comes in by the ordinance of baptism, as appointed by the Gospel, to be done in the Church. This was agreed to by all the Councilors except Joseph Coe, who queried whether Mr. Green should not have the privilege of confessing his faults, and still be retained in the Church. He therefore thought that it was the privilege of Brother Green to have a reorganization of the Council, and a rehearing. This was about to be granted and the council to be adjourned till tomorrow, but Councilor Coe requested some explanation from the President, and was instructed as follows:-- "When a serious offense is committed, and indignity offered to the High Council, then it is the privilege of the Presidency of the High Council to stamp it with indignation under foot, and cut off the offender as in the case just decided." Councilor Coe then withdrew his objection to the decision of the {277} Presidency, which was acknowledged by the whole house, and council adjourned. Sylvester Smith, Clerk. _Minutes of a High Council held in Kirtland, September 19, 1835. The trial of Elder Jared Carter. President Joseph Smith, Jun., Oliver Cowdery, David Whitmer, Frederick G. Williams, Sidney Rigdon and W. W. Phelps, present_. Councilors. John Smith, Orson Johnson, Newel Knight, John Whitmer, Samuel H. Smith, John Johnson, Joseph Smith, Sen., Joseph Coe, Hyrum Smith, Levi Jackman, Noah Packard, Roger Orton, The object of the Council was stated by President Joseph Smith, Jun., as follows: "Some weeks since Elder Jared Carter preached on the Sabbath in the Church, and some of the brethren found fault with his teachings; and this Council is called upon to decide this matter, and to see who was in fault." Six were appointed to speak. Elder Jared Carter proceeded to speak largely, and explain his designs in teaching as he did, saying he believed God directed him by His Spirit, and afterwards being rebuked by Presidents Cowdery, Rigdon and Phelps, he called upon the Lord, and received again a witness of the Spirit that he was right, and the Presidents were wrong. Elder Carter taught in his concluding remarks, that God had shown him by laying His hand upon him in judgment, and delivering him therefrom, that he was thus rebuked by heaven for his iniquity, and that he was made an example to the whole Church, and God would curse them if they did not hold up the committee, [2] for he was made an example in this thing. President Rigdon arose and said that he attended the meeting in which Elder Carter spoke, and was certain, and is certain, that he did not have the spirit of wisdom to direct; and after he had sat down, and Elder Samuel H. Smith had occupied some half an hour, filled with the Spirit, he arose again and said, that if any man spoke against the committee, God would curse him, and set the committee away above the common brethren, and said that God would take care of the committee, and the brethren had nothing to do with them, for {278} their station was appointed them of God, and not of man; therefore God will curse any man or woman in the Church who shall speak evil of the committee. He told Elder Carter at the time, in private, that he did wrong; and in company with other of the Presidents, advised him after he should fill a certain mission to the east, that he should make a confession to the Church, in order to satisfy many of the brethren who were aggrieved with him. President Phelps then arose, and said President Rigdon had truly related the matter, as far as he had gone; but one thing more--Elder Carter commanded the brethren to pray for the committee, and demanded it in the name of the Lord, with an authoritative voice and gesticulation, which are not according to the meekness of the spirit of Jesus. President Oliver Cowdery arose and said: I do not intend to occupy much time in speaking for those who have spoken have expressed pretty much my mind and feelings on the subject; that in the advice which he and the other two Presidents had given Elder Carter, in the talk they had with him, they did have the spirit of meekness, and only desired to do him good, and had no personal feelings against him, and did not express any, but to the contrary. President John Whitmer concurred in the statements of the above brethren, and said that he did not believe that God had made an example of Elder Carter, for he was not before the Church as such; and God had not so revealed it to the Saints; and again, it is vain that Elder Carter should command the Saints to pray for the committee, for in so doing, if they did not fellowship him, they must pray for his removal, and so all his designs would be frustrated. Several others were called upon, and all testified that these things which have been expressed above were true and as they understood them; and one thing further, Elder Carter did say that even the faults of the committee might be charged back upon the brethren if they neglected to pray for them. After hearing the testimony, the six Councilors spoke, and the sum of their conviction upon the matter was as follows: Councilor John Smith said he thought that Elder Carter did not express the feelings of his heart, so as to be understood, and perhaps his heart was not so hard as his words. Father Joseph Smith said that Elder Carter was exalted, and did not receive the admonitions of the Presidents, and in consequence lost the true spirit, and so has erred since the time of his discourse, and needs admonishing. Councilor Orson Johnson agreed with the above. Councilor Joseph Coe said that Elder Carter had a small degree of {279} the Spirit in his discourse, and a greater degree in his remarks afterwards, but was awkward in expressing his views, not having much of the Spirit, and that the feelings of his heart were not as expressed by his words. An inquiry was made of the Court whether this Councilor [Joseph Coe] was correct in appealing to the feelings of men's hearts, and not to the words and actions, as they appeared. The Court decided that the Council must be confined to facts, words, and actions; and not go into feelings and designs which were not expressed. The other Councilors concurred in the above. Councilor Hyrum Smith said that Elder Carter had been blessed of God, and by the prayer of faith the sick had been healed under his administration; yet he does not always have the gift of God and wisdom to direct; so in the case before the Council. Pride had engendered in Elder Carter's heart a desire to excel, and the spirit of meekness was withdrawn, and he was left to err, as has been shown by the testimony, because he is not yet perfect. But he erred in understanding, and his words were wrong; yet the spirit of his heart, or the integrity of the same, might be good in the main. Elder Carter then arose and said that he was willing to acknowledge his faults, and that he lacked wisdom. He went on to explain how he had erred, and why--being seized with the cholera while at the east, he called upon God for deliverance, and finally received the Spirit of God which healed him, and he then thought it was the same spirit which he had when preaching in Kirtland. When he was through, President Oliver Cowdery arose, and said that Presidents Rigdon and Phelps had requested him to speak, and they would say nothing as it was getting late, and the case was already plain before the Court. He showed that a man might be highly excited and yet neither have the Spirit of God nor the spirit of Satan; but it came by his own spirit and judgment; therefore some things may be of God, others of men, and others from the adversary; and Elder Carter had in his sermon some of the Spirit of God, but in his last remarks he had it not, but his own spirit of justification and pride, commanding in the name of Jesus, and not by the spirit of Jesus or of meekness, and was very wrong in this thing, also in exalting the committee above the brethren, as if they might not be touched by the brethren; and again, when Elder Carter was healed, it came in answer to his earnest prayer before God; but his impressions about being made an example to the Church were not an answer to prayer, and might be wrong. {280} President Frederick G. Williams gave his decision, that Brother Carter did err with his lips in speaking, and also erred in understanding the Presidents who labored with him for it, and misinterpreted their admonitions, which led him into what followed, and finally has brought him before this Council. President David Whitmer said, that according to the testimony it is plain that Elder Carter has lacked in humility, and also in confidence in his brethren, and erred as expressed by President Williams. President Joseph Smith, Jun., arose, and said, that the decision of his mind was, that Brother Jared Carter erred in judgment in not understanding what the brethren desired of him when they labored with him; and he erred in spirit when he taught in the Church the things testified of here; and that the hand of the destroyer was laid upon him because he had a rebellious spirit from the beginning; and the word of the Lord has been spoken by my mouth, that it should come upon him, and this Council should see it, and now that he has been seized by the destroyer comes in fulfillment of His [the Lord's] word; and God requires him to bear testimony of it before the Church, and warn them to be careful, and not to do as he had done. But instead of doing this, he said he would prove the Book of Mormon, and one thing or another, not being sufficiently humble to deliver just the message that was required, and so he stumbled and could not get the Spirit, and the brethren were not edified, and he did not do the thing that God required, but erred in choosing words to communicate his thoughts; such as commanding the prayers of the Church instead of soliciting them, and also of making himself an example for the Church, when it was only the things that he suffered which were to be as a check upon transgression. His rebelling against the advice and counsel of the Presidents was the cause of his falling into the hands of the destroyer again, as he had done before when he rebelled against the counsel that had been given him by the authorities of the Church; and that in all this, Elder Carter has not designed to do wickedly, but he erred in judgment, and deserves reproof, and the decision is that he shall acknowledge his errors on the morrow, before the congregation, and say, Brethren, I am fully convinced that I have erred in spirit, in my remarks before you, when I spoke here a few Sabbaths since; and now I ask your forgiveness. And if he do this in full faith, and is truly humble before God, God will bless him abundantly as He hath been wont to do. Elder Carter arose, and justified the decision of the Court, and promised to comply. Sylvester Smith, Clerk. {281} [Sidenote: The Prophet Seeks for Blessings.] I labored in obtaining blessings, which were written by Oliver Cowdery. We were thronged with company, so that our labor in this thing was hindered; but we obtained many precious things, and our souls were blessed. O Lord, may Thy Holy Spirit be with Thy servants forever. Amen. [Sidenote: Delight of the Prophet in Being Honest.] _September 23_.--I was at home writing blessings for my most beloved brethren, but was hindered by a multitude of visitors. The Lord has blessed our souls this day, and may God grant to continue His mercies unto my house this night, for Christ's sake. This day my soul has desired the salvation of Brother Ezra Thayer. Also Brother Noah Packard came to my house and loaned the committee one thousand dollars to assist building the house of the Lord. Oh! may God bless him a hundred fold, even of the things of the earth, for this righteous act. My heart is full of desire today, to be blessed of the God of Abraham with prosperity, until I shall be able to pay all my debts, for it is the delight of my soul to be honest. O Lord, that thou knowest right well. Help me, and I will give to the poor. [Sidenote: Rejoicing with Brethren Bound for Zion.] Brothers William, John and Joseph Tippits started for Missouri, the place designated for Zion, or the Saints' gathering place. They came to bid us farewell. The brethren came in to pray with them, and Brother David Whitmer acted as spokesman. He prayed in the spirit, and a glorious time succeeded his prayer; joy filled our hearts and we blessed them and bid them God speed, and promised them a safe journey, and took them by the hand and bid them farewell for a season. May God grant them long life and good days. These blessings I ask upon them for Christ's sake. Amen. [Sidenote: The Covenant to Work for the Redemption of Zion.] The High Council met at my house on the 24th to take into consideration the redemption of Zion. And it was the voice of the Spirit of the Lord that we petition the {282} Governor, that is, those who have been driven out, shall petition to be set back on their own lands next spring, and that we go next season, to live or die on our own lands, which we have purchased in Jackson County, Missouri. We truly had a good time, and covenanted to struggle for this thing, until death shall dissolve the union; and if one falls, that the remainder be not discouraged, but pursue this object until it be accomplished; which may God grant unto us in the name of Jesus Christ our Lord. Also, this day drew up a subscription for enrolling the names of those who are willing to go up to Missouri next spring and settle; and I ask God in the name of Jesus that we may obtain eight hundred or one thousand emigrants. I spent the 25th of September at home. Footnotes 1. See Vol. I, p. 104. Doctrine and Covenants, sec. 25 2. This was the temple building committee. {283} Chapter XXI. Incidents From the Prophet's Experience in Kirtland and Vicinity [Sidenote: Return of the Twelve.] _September 26_.--This morning the Twelve returned from their mission to the East, and on the same day the Council of the Presidency of the Church, consisting of Joseph Smith, Jun., Sidney Rigdon, David Whitmer, W. W. Phelps, John Whitmer, Hyrum Smith and Oliver Cowdery, met to consider the case of the Twelve who had previously been reproved in consequence of certain letters and reports coming to the ears of the Council. First, the items contained in Warren A. Cowdery's letter, in connection with certain other reports, derogatory to the character and teaching of the Twelve, were considered; and from the testimony of several witnesses (the Twelve) it was proved before the Council that said complaints originated in the minds of persons who were darkened in consequence of covetousness, or some other cause, rather than the spirit of truth. Second, one item contained in Elder Wm. E. M'Lellin's letter to his wife, expressing dissatisfaction with President Rigdon's school. Elder Orson Hyde was also designated with him [M'Lellin] or blamed in the matter, in which they were found to be in the fault, which they frankly confessed, and were forgiven and all things were satisfactorily settled. _Sunday 27_.--I attended meeting. Elders Thomas B. Marsh, David W. Patten, Brigham Young and Heber C. Kimball preached and broke bread. The Lord poured out His Spirit and my soul was edified. {284} _Minutes of the High Council at Kirtland. Trial of Gladden Bishop_. The High Council met for the trial of Gladden Bishop, on a charge preferred by the Twelve, "for advancing heretical doctrines, which were derogatory to the character of the Church." Elder William Smith testified that when Elder Bishop was conversing with a brother concerning the two witnesses mentioned by the Prophets [Rev. 11] he said that he [Bishop] might be one of them, and that he [the brother] might be one himself; that he [Bishop] intended to prophesy the night that an advertisement was put up by an enemy, saying that the Mormon Prophet and others were to be sold by auction in public, that he would not be surprised if the man who put up the advertisement should die at the time of sale. Elder Brigham Young corroborated the foregoing, and said that Bishop was very erroneous in his tenets of faith. Elder John Boynton concurred. Elder Thomas B. Marsh said that Bishop frequently told of women falling in love with him, and observed frequently when passing people that they felt his spirit; also that he was so indolent his presence was oppressive. Elder L. Johnson testified that on a former trial before the Twelve for error in doctrine, such as, that he might be one of the two witnesses, and that he ought not to travel and preach on account of the women so often falling in love with him, he was not humble when reproved, but justified himself, and preferred a charge against the Council for harsh treatment. Elder William Smith said, that Bishop, after taking a stand against the Council, finally said it was all right, they had dealt with him in righteousness. Elders Marsh and Young corroborated the above, that he yielded after being overcome, also that he was capable of magnifying his office if he would. Elder Heber C. Kimball concurred in the above, also that Bishop said, after he saw his case was hopeless, that the Council had turned him wrong side out. Elder John P. Greene concurred in full, and, in addition to the above, said that Bishop was so indolent that he would not help himself to a drink of water. After the pleas of the Councilors and the case was submitted for decision, Brother Bishop arose and made a humble confession for his transgression, and asked forgiveness of the High Council and all the Church, saying that he intended to learn wisdom from the revelations that God had given, and submitted himself to the decision of the Court, being perfectly satisfied with the whole course of the trial. {285} After much instruction, the President decided that the counsel of the Twelve in this case was given in righteousness, also that Brother Bishop's confession be published in the _Messenger and Advocate_, and he be received in full fellowship, and receive his ordination and license as before; which the Council concurred in, and Brother Bishop was ordained by the Court an Elder. Warren Parrish, Clerk. [Sidenote: The Authority to which the Twelve are Amenable.] An attempt was made in the foregoing Council to criminate the Twelve before the High Council for cutting off Gladden Bishop at their Bradford conference, but their attempt totally failed. I decided that the High Council had nothing to do with the Twelve, or the decisions of the Twelve. But if the Twelve erred they were accountable only to the General Council of the authorities of the whole Church, according to the revelations. [Sidenote: Trial of Lorenzo L. Lewis.] In the afternoon a charge of adultery was preferred against Lorenzo L. Lewis, on general report circulating among the brethren, to which he pleaded not guilty, and the charge was changed to "an illicit intercourse with a female." Lewis confessed that he had disgraced the girl, himself, and the Church, but [was] not guilty of the charge. After hearing the testimony of witnesses, Elders Marsh, M'Lellin, Patten and William Smith, and the pleadings, Elder Lewis confessed that he had done wickedly and had made all the reparation he could, in his confession in the early part of this trial and required his name to be taken off the Church records, or dispose of him according to the mind of the Spirit, and submitted to the decision of the Council. The Council decided that Brother Lorenzo L. Lewis be cut off from the Church, being satisfied that the charge preferred is substantiated by evidence, and the Spirit of the Lord; but if he repent, and humble himself to the satisfaction of the Church, he should be received into it again and receive his license. The Council adjourned till morning. [Sidenote: Trial of Elder Allen Avery.] {286} The High Council met on the 29th, and heard a charge against Elder Allen Avery, on an appeal case from an Elders' Court in Zion, which took away his license for rebelling against their decision. Brother Avery frankly and readily complied with the requisition of the Council, and the President decided that he be restored to fellowship, and receive his license. [Sidenote: The Prophet on the Part of the Accused.] In these cases I acted on the part of the defense for the accused, to plead for mercy. The Lord blessed my soul, and the Council was greatly blessed also, and much good will result from our labors. I was at home on the 30th, and was visited by many who came to inquire after the work of the Lord. [Sidenote: The Prophet Learns the Principles of Astronomy as Understood by Abraham.] _October 1_.--This afternoon I labored on the Egyptian alphabet, in company with Brothers Oliver Cowdery and W. W. Phelps, and during the research, the principles of astronomy as understood by Father Abraham and the ancients unfolded to our understanding, the particulars of which will appear hereafter. On the 2nd of October I wrote the following letter for publication in the _Messenger and Advocate_, (continued from the 1st of September.) [1] [Sidenote: Charges Against the Goulds.] _October 3_.--I attended the High Council to investigate charges preferred by Reynolds Cahoon against Elder John Gould "for making expressions calculated to injure the cause we have espoused, and manifesting a strong dissatisfaction with the teachings of the Presidency." Also against Dean Gould for speaking unadvisedly against Elder Rigdon and other Elders. In the case of John Gould, the accuser and defendant agreed the matter should be talked over, by which all difference of feeling was allayed. Gould confessed and was forgiven. {287} Dean Gould acknowledged that he spoke unadvisedly against President Rigdon, and was forgiven. In the afternoon I waited on most of the Twelve, at my house, and exhibited to them the ancient records, and gave explanations. This day passed off with the blessing of the Lord. [Sidenote: The Prophet's Journey with John Corrill.] _Sunday, 4_.--I started early in the morning, with Brother John Corrill, to hold a meeting in Perry. When about a mile from home we discovered two deer playing in the field, which diverted our minds by giving an impetus to our thoughts upon the subject of the creation of God. We conversed on many topics. The day passed off very agreeably, and the Lord blessed our souls. When we arrived at Perry, we were disappointed of a meeting, through mis-arrangement, but conversed freely with Brother Corrill's relatives, which allayed much prejudice. May the Lord have mercy on their souls. [Sidenote: The Prophet's Meeting With the Twelve.] _Monday, 5_.--I returned home, being much fatigued from riding in the rain. Spent the remainder of the day in reading and meditation, and in the evening attended a Council of the Twelve Apostles; had a glorious time, and gave them much instruction concerning their duties for time to come; told them that it was the will of God they should take their families to Missouri next season; also this fall to attend the solemn assembly of the first Elders, for the organization of the School of the Prophets; and attend to the ordinance of the washing of feet; and to prepare their hearts in all humility for an endowment with power from on high; to which they all agreed with one accord, and seemed to be greatly rejoiced. May God spare the lives of the Twelve to a good old age, for Christ the Redeemer's sake. Amen. [Sidenote: A Timely Loan.] _Tuesday, 6_.--At home. Elder Stevens came to my house and loaned Frederick G. Williams and Co. six hundred dollars, which greatly relieved us of our present {288} difficulties. May God bless and preserve his soul forever. In the afternoon called to visit my father, who was very sick with a fever: somewhat better towards evening. Spent the rest of the day in reading and meditation. [Sidenote: Illness of Joseph Smith, Sen.] _Wednesday, 7_.--Went to visit my father, found him very low, administered some mild herbs, agreeably to the commandment. May God grant to restore him immediately to health for Christ the Redeemer's sake. Amen. Bishop Whitney and Brother Hyrum Smith started by stage for Buffalo, New York, to purchase goods to replenish the committee's store. May God grant, in the name of Jesus, that their lives may be spared, and they have a safe journey, and no accident or sickness of the least kind befall them, that they may return in health and in safety to the bosom of their families. [Sidenote: The Prophet's Blessing on Bishop Whitney; Translation of the Writings of Abraham Begun.] Blessed of the Lord is Brother Whitney, even the Bishop of the Church of Latter-day Saints, for the Bishopric shall never be taken away from him while he liveth. And the time cometh that he shall overcome all the narrow-mindedness of his heart, and all his covetous desires that so easily beset him; and he shall deal with a liberal hand to the poor and the needy, the sick and afflicted, the widow and the fatherless. And marvelously and miraculously shall the Lord his God provide for him, even that he shall be blessed with a fullness of the good things of this earth, and his seed after him from generation to generation. And it shall come to pass, that according to the measure that he meteth out with a liberal hand to the poor, so shall it be measured to him again by the hand of his God, even an hundred fold. Angels shall guard his house, and shall guard the lives of his posterity, and they shall become very great and very numerous on the earth. Whomsoever he blesseth, they shall be blessed; and whomsoever he curseth, they shall be cursed; and {289} when his enemies seek him unto his hurt and destruction, let him rise up and curse, and the hand of God shall be upon his enemies in judgment, they shall be utterly confounded and brought to desolation. Therefore he shall be preserved unto the utmost, and his life shall be precious in the sight of the Lord, he shall rise up and shake himself, as a lion riseth out of his lair and roareth until he shaketh the hills; and as a lion goeth forth among the lesser beasts, so shall the going forth of him be whom the Lord hath anointed to exalt the poor, and to humble the rich, therefore his name shall be on high, and his rest among the sanctified. This afternoon I re-commenced translating the ancient records. _Thursday, 8_.--At home. I attended on my father with great anxiety. _Friday, 9_.--At home. Waited on my father. _Saturday, 10_.--At home, and visited the house of my father, found him failing very fast. [Sidenote: The Prophet's Care of His Father.] _Sunday, 11_.--Waited on my father again, who was very sick. In secret prayer in the morning, the Lord said, "My servant thy father shall live." I waited on him all this day with my heart raised to God in the name of Jesus Christ, that He would restore him to health, that I might be blessed with his company and advice, esteeming it one of the greatest earthly blessings to be blessed with the society of parents, whose mature years and experience render them capable of administering the most wholesome advice. At evening Brother David Whitmer came in. We called on the Lord in mighty prayer in the name of Jesus Christ, and laid our hands on him, and rebuked the disease. And God heard and answered our prayers--to the great joy and satisfaction of our souls. Our aged father arose and dressed himself, shouted, and praised the Lord. Called Brother William Smith, who had retired to rest, that he might praise the Lord with us, by joining in songs of praise to the Most High. {290} _Monday, 12_.--Rode to Willoughby, in company with my wife, to purchase some goods at William Lyon's store. On our return we found a Mr. Bradley lying across the road. He had been thrown from his wagon, and was much injured by the fall. _Tuesday, 13--_Visited my father, who was very much recovered from his sickness, indeed, which caused us to marvel at the might, power, and condescension of our Heavenly Father, in answering our prayers in his behalf. _Wednesday, 14_.--At home. _Thursday, 15_.--Labored in father's orchard, gathering apples. [Sidenote: Baptism of Ebenezer Robinson.] _Friday, 16_.--Was called into the printing office, to settle some difficulties in that department. In the evening I baptized Ebenezer Robinson. [2] The Lord poured out His Spirit upon us and we had a good time. _Saturday, 17_.--Called my family together and arranged my domestic concerns, and dismissed my boarders. _Sunday, 18_.--Attended meeting in the chapel, confirmed several that had been baptized, and blessed several children with the blessings of the New and Everlasting Covenant. Elder Parley P. Pratt preached in the forenoon, and Elder John F. Boynton in the afternoon. We had an interesting time. [Sidenote: The Book of Abraham.] _Monday, 19_.--At home. Exhibited the records of antiquity to a number who called to see them. {291} _Tuesday, 20_.--At home. Preached in the evening in the school house. _Wednesday, 21_.--At home. _Thursday, 22_.--At home, attending to my domestic concerns. [Sidenote: Prayer for Special Blessings.] _Friday 23_.--At home. At four o' clock, afternoon, Oliver Cowdery, David Whitmer, Hyrum Smith, John Whitmer, Sidney Rigdon, Samuel H. Smith, Frederick G. Williams and W. W. Phelps assembled, and we united in prayer, with one voice, before the Lord, for the following blessings: That the Lord would give us means sufficient to deliver us from all our afflictions and difficulties wherein we are placed by reason of our debts; that He would open the way and deliver Zion in the appointed time, and that without the shedding of blood; that He would hold our lives precious, and grant that we may live to the common age of man, and never fall into the hands nor power of the mob in Missouri, nor in any other place; that He would also preserve our posterity, that none of them fall, even unto the end of time; that He would give us blessings of the earth sufficient to carry us to Zion, and that we may purchase inheritances in that land, even enough to carry on and accomplish the work unto which He has appointed us; and also that He would assist all others who desire, according to His commandments, to go up and purchase inheritances, and all this easily and without perplexity and trouble; and finally, that in the end He would save us in His celestial kingdom. Amen. _Saturday, 24_.--Mr. Goodrich and wife called to see the ancient [Egyptian] records, and also Dr. Frederick G. Williams to see the mummies. Brothers Hawkes and Carpenter, from Michigan, visited us and tarried over night. [Sidenote: Meetings in Kirtland.] _Sunday, 25_.--Attended meeting with Brothers Hawkes and Carpenter. President Rigdon preached in the {292} fore-noon, Elder Lyman E. Johnson in the afternoon, after which Elder Seymour Brunson joined Brother William Perry and Sister Eliza Brown in matrimony, and I blessed them with long life and prosperity in the name of Jesus Christ. In the evening I attended prayer meeting, opened it, and exhorted the brethren and sisters about one hour. The Lord poured out His Spirit, and some glorious things were spoken in the gift of tongues and interpreted concerning the redemption of Zion. [Sidenote: Trial of Samuel Smith for Neglect of Military Duty.] _Monday, 26_.--Went to Chardon to attend the County Court in company with my brothers Hyrum, Samuel H., and Don Carlos Smith. Brother Samuel was called in question before this Court for not doing military duty, and was fined because we had not our conference minutes with us for testimony to prove that Frederick G. Williams was clerk of the conference. This testimony we should have carried with us had it not been for the neglect of our counsel or lawyer, who did not put us in possession of this information [i.e. that we would need such testimony]. This we felt was a want of fidelity to his client, and we consider it a base insult, practiced upon us on account of our faith, that the ungodly might have unlawful power over us, and trample us under their unhallowed feet. And in consequence of this neglect, a fine was imposed upon Brother Samuel of twenty dollars, including costs, for which he was obliged to sell his cow to defray the expenses of the same. And I say, in the name of Jesus Christ, that the money which they have thus unjustly taken shall be a testimony against them, and canker, and eat their flesh as fire. [Sidenote: A Prayer and Promise.] _Tuesday, 27_.--In the morning I was called to visit at Brother Samuel Smith's. His wife was confined and in a dangerous condition. Brother Carlos went to Chardon after Dr. Williams. I went out into the field and bowed before the Lord and called upon Him in mighty prayer in her behalf. And the word of the {293} Lord came unto me, saying, "My servant Frederick shall come, and shall have wisdom given him to deal prudently, and my handmaid shall be delivered of a living child, and be spared." The doctor came in about one hour afterwards, and in the course of two hours she was delivered, and thus what God had manifested to me was fulfilled every whit. This evening I preached in the school house to a crowded congregation. _Wednesday, 28_.--At home, attending to my family affairs. [Sidenote: Warren Parrish Becomes the Prophet's Scribe.] _Thursday, 29_.--Brother Warren Parrish commenced writing for me, at fifteen dollars per month. I paid him sixteen dollars in advance out of the committee's store. Father and Mother Smith visited us. While we sat writing Bishop Partridge passed our window, just returned from the East. [Sidenote: Trial of David Elliot.] I was called to appear before the High Council, which was then sitting, to give my testimony in an action brought by Brother William Smith against Brother David Elliot, for whipping his daughter unreasonably. My testimony was in Brother Elliot's favor, from conversation with the parents and the girl at their house in Chagrin, I was satisfied that the girl was in the fault, and that the neighbors were trying to create a difficulty. Returned to our writing room, went to Dr. Williams' after my large journal; made some observations to my scribe concerning the plan of the city, which is to be built up hereafter on this ground consecrated for a Stake of Zion. While at the doctor's, Bishop Edward Partridge came in company with President Phelps. I was much rejoiced to see him. We examined the mummies, returned home, and my scribe commenced writing in my journal a history of my life; concluded President Cowdery's second letter to W. W. Phelps, which President Williams had begun. [Sidenote: The Visit of Bishop Whitney's Parents to the Prophet.] {294} Bishop Whitney and his wife, with his father and mother, called to visit us. His parents having lately arrived here from the East, called to make inquiry concerning the coming forth of the Book of Mormon. Bishop Partridge and some others came in. I then sat down and related to them the history of the coming forth of the book, the administration of the angel to me, and taught them the rudiments of the Gospel of Christ. They appeared well satisfied, and I expect to baptize them in a few days, though they have made no request of the kind. [3] Went to the Council. The Presidency arose and adjourned. On my return Elder Boynton observed that long debates were bad. I replied that it was generally the case that too much altercation was indulged on both sides, and their debates protracted to an unprofitable length. [Sidenote: Hopes for Zion's Redemption.] We were called to supper. While seated at table we indulged in a free interchange of thought, and Bishop Whitney observed to Bishop Partridge that the thought had just occurred to his mind that perhaps in about one year from this time they might be seated together around a table on the land of Zion. My wife observed she hoped it might be the case, that not only they, but the rest of the company present, might be seated around her table on that land of promise. The same sentiment was reciprocated from the company around the table, and my heart responded, Amen. God grant it, I ask in the name of Jesus Christ. [Sidenote: Disorder in a Council Meeting.] After supper I went to the High Council in company with my wife and some others that belonged to my household. I was solicited to take a seat with the Presidency and preside on a trial of Sister Elliot. I did so. My mother was called upon for testimony, and began to relate circumstances that had been brought before the Church and settled. I objected {295} to such testimony. The complainant, Brother William Smith, arose and accused me of invalidating or doubting my mother's testimony, which I had not done, nor did I desire to do so. I told him he was out of order, and asked him to sit down. He refused. I repeated my request. He became enraged. I finally ordered him to sit down. He said he would not, unless I knocked him down. I was agitated in my feelings on account of his stubbornness, and was about to leave the house, but my father requested me not to do so. I complied, and the house was brought to order after much debate on the subject, and we proceeded to business. The decision of the Council in the case of Brother Elliot was, "that the complaint was not without foundation, yet the charge has not been fully sustained, but he has acted injudiciously and brought a disgrace upon himself, his daughter, and upon this Church, because he ought to have trained his child in a way that she would not have required the rod at the age of fifteen years." Brother Elliot made his confession and was forgiven. Sister Elliot confessed her wrong and promised to do better, consequently the Council forgave her. And they were both restored to fellowship. [Sidenote: A Methodist's Inquiry into Conditions at Kirtland.] _Friday, 30_.--At home. Mr. Francis Porter, from Jefferson County, New York, a member of the Methodist church, called to make some inquiry about lands in this place (Kirtland), whether there were any valuable farms for sale, and whether a member of our Church could move into this vicinity and purchase lands and enjoy his own possessions and property without making them common stock. He had been requested to make this inquiry by some brethren who live in the town of Leroy, New York. I replied that I had a valuable farm joining the Temple lot I would sell, and that there were other lands for sale in this place and that we had no common stock business among us; that every man enjoys his own property, or can, if he is disposed, {296} consecrate liberally or illiberally to the support of the poor and needy, or the building up of Zion. He also inquired how many members there were in this Church. I told him there were about five or six hundred who communed at our chapel, and perhaps a thousand in this vicinity. [Sidenote: William Smith's Self-justification.] In the evening I was presented with a letter from Brother William Smith, the purport of which is, that he is censured by the brethren on account of what took place at the Council last night, and wishes to have the matter settled to the understanding of all that he may not be censured unjustly, considering that his cause was a just one and that he had been materially injured. I replied that I thought we parted with the best of feelings, that I was not to blame on account of the dissatisfaction of others. I invited him to call and talk with me, and that I would talk with him in the spirit of meekness and give him all the satisfaction I could. This reply was by letter. [Sidenote: Hyrum Smith as Peacemaker.] _Saturday, 31_.--In the morning Brother Hyrum Smith came in and said he had been much troubled all night and had not slept any, that something was wrong. While talking, Brother William Smith came in, according to my request last night. Brother Hyrum said that he must go to the store. I invited him to stay. He said he would go and do his business and return. He did so. While he was gone Brother William introduced the subject of our difficulty at the Council. I told him I did not want to converse upon the subject until Hyrum returned. He soon came in. I then proposed to relate the occurrences of the Council before named, and wherein I had been out of the way I would confess it, and ask his forgiveness, and then he should relate his story, and make confession wherein he had done wrong, and then leave it to Brother Hyrum Smith and Brother Parrish to decide the matter between us, and I would agree to the decision and be satisfied therewith. [Sidenote: The Rebellion of William Smith.] {297} William observed that he had not done wrong, and that I was always determined to carry my points whether right or wrong, and therefore he would not stand an equal chance with me. This was an insult, but I did not reply to him in a harsh manner, knowing his excitable disposition, but tried to reason with him and show him the propriety of a compliance with my request. I finally succeeded with the assistance of Brother Hyrum, in obtaining his assent to the proposition that I had made. I then related my story, and wherein I had been wrong I confessed it, and asked his forgiveness. After I got through he made his statements, justifying himself throughout in transgressing the order of the Council, and treating the authority of the Presidency with contempt. After he had got through Brother Hyrum began to make some remarks in the spirit of meekness. He (William) became enraged. I joined Brother Hyrum in trying to calm his stormy feelings, but to no purpose, he insisted that we intended to add abuse to injury, his passion increased, he arose abruptly, declared that he wanted no more to do with us. He rushed out at the door. We tried to prevail on him to stop, but all to no purpose. He went away in a passion, and soon after sent his license to me. He went home and spread the leaven of iniquity among my brothers, and especially prejudiced the mind of Brother Samuel. I soon learned that he was in the street exclaiming against me, and no doubt our enemies rejoiced at it. And where the matter will end I know not, but I pray God to forgive him and them, and give them humility and repentance. The feelings of my heart I cannot express on this occasion, I can only pray my Heavenly Father to open their eyes, that they may discover where they stand, that they may extricate themselves from the snare they have fallen into. [Sidenote: Visit to Shadrach Roundy.] After dinner I rode out in company with my wife and {298} children, Brother Don Carlos and some others. We visited Brother Roundy [4] and family, who live near Willoughby. We had an interesting visit. As soon as I returned I was called upon to baptize Samuel Whitney and his wife and daughter. After baptism we returned to their house and offered our thanks in prayer. I obtained a testimony that my brother William would return to the Church, and repair the wrong he had done. Footnotes 1. For this communication see Article 2, chapter 19. (Note.) 2. Ebenezer Robinson, afterwards somewhat prominent in the Church in Missouri and Illinois as editor, printer and publisher, was born in the town of Floyd, Oneida County, New York, May 25, 1816; and was the son of Nathan and Mary Robinson. He was already a printer of considerable experience when he came to Kirtland in May, 1835, and began work in the Church printing establishment, then running under the firm name of F. G. Williams & Co., though not a member of the Church. For six months he boarded in the families of Oliver Cowdery, F. G. Williams and the Prophet Joseph. "We found them all very pious, good Christian people," he remarks, "(who) asked a blessing at the table and all attended to family worship morning and evening." (The "Return," Vol. 1, p. 58). Mr. Robinson did not become immediately converted to the Gospel, but conviction gradually dawned upon his mind, and he finally declared his faith and was baptized by the Prophet as stated in the text. 3. The expectation was realized on the last day of October, see p. 297. 4. This is Shadrach Roundy who afterwards became prominent in Church affairs. He was born in Rockingham, Windham County, Vermont, January 1, 1789. At twenty-five he married Betsy Quimby. He first heard of the Gospel on moving from Vermont to Onondaga County, New York, and in the winter of 1830-1 sought out the Prophet, then residing at Fayette, Seneca County, New York. After his first interview he was baptized; and subsequently his wife and all his children of sufficient age received the Gospel. He removed with the New York Saints to Ohio, settling near Willoughby, where the Prophet frequently visited him. {299} Chapter XXII. The Ministry of the Prophet in Kirtland. [Sidenote: Reproof of Reynolds Cahoon.] _Sunday, November 1_.--Verily thus said the Lord unto me, His servant, Joseph Smith, Jun.-- _Revelation_. Mine anger is kindled against my servant Reynolds Cahoon, because of his iniquities, his covetous and dishonest principles, in himself and family, and he doth not purge them away and set his house in order. Therefore, if he repent not, chastisement awaiteth him, even as it seemeth good in my sight, therefore go and declare unto him these words. I went immediately and delivered this message according as the Lord commanded me. I called him in, and read what the Lord had said concerning him. He acknowledged that it was verily so, and expressed much humility. I then went to meeting. Elder John Corrill preached a fine discourse. In the afternoon President Phelps continued the services of the day by reading the fifth chapter of Matthew, also the laws regulating the High Council, and made some remarks upon them, after which, Sacrament was administered. I then confirmed a number who had been baptized, and blessed a number of children, in the name of Jesus Christ, with the blessings of the New and Everlasting Covenant. Notice was then given that the Elders' school would commence on the morrow. [Sidenote: School for the Elders Opened.] _Monday, November 2_.--I was engaged in regulating the affairs of the school, after which I had my team prepared, {300} and Sidney Rigdon, Oliver Cowdery, Frederick G. Williams, my scribe, and a number of others, went to Willoughby to hear Dr. Piexotto deliver a lecture on the theory and practice of physics. Called at Mr. Cushman's, dined, attended the lecture. Was treated with great respect throughout, and returned home. Lyman Wight arrived from Zion, also George A. and Lyman Smith returned from a mission to the east, after an absence of five months. The question was agitated whether Frederick G. Williams or Oliver Cowdery should go to New York, to make arrangements respecting a bookbindery. They referred the matter to me for a decision. And thus came the word of the Lord to me, saying-- _Revelation_. It is not my will that my servant Frederick should go to New York, inasmuch as he wishes to go and visit his relations, that he may warn them to flee the wrath to come, let him go and see them for that purpose, and let that be his only business, and behold, in this thing, he shall be blessed with power to overcome their prejudices, verily thus saith the Lord. Amen. _Tuesday, November 3_.--Thus came the word of the Lord unto me concerning the Twelve, saying-- _Revelation to the Twelve_. Behold they are under condemnation, because they have not been sufficiently humble in my sight, and in consequence of their covetous desires, in that they have not dealt equally with each other in the division of the monies which came into their hands, nevertheless, some of them dealt equally, therefore they shall be rewarded; but verily I say unto you, they must all humble themselves before me, before they will be accounted worthy to receive an endowment, to go forth in my name unto all nations. As for my servant William, let the Eleven humble themselves in prayer and in faith, and wait on me in patience, and my servant William shall return, and I will yet make him a polished shaft in my quiver, in bringing down the wickedness and abominations of men; and there shall be none mightier than he, in his day and generation, nevertheless if he repent not speedily, he shall be brought low, and shall be chastened sorely for all his iniquities he has committed against me; nevertheless {301} the sin which he has sinned against me is not even now more grievous than the sin with which my servant David W. Patten, and my servant Orson Hyde, and my servant William E. M'Lellin have sinned against me, and the residue are not sufficiently humble before me. Behold the parable which I spake concerning a man having twelve sons: for what man among you, having twelve sons, and is no respecter of them, and they serve him obediently, and he saith unto one, Be thou clothed in robes, and sit thou here; and to the other, Be thou clothed in rags, and sit thou there, and looketh upon his sons, and saith, I am just? Ye will answer, and say, no man; and ye answer truly; therefore, verily thus saith the Lord your God, I appoint these Twelve that they should be equal in their ministry, and in their portion, and in their evangelical rights; wherefore they have sinned a very grievous sin, inasmuch as they have made themselves unequal, and have not hearkened unto my voice; therefore, let them repent speedily, and prepare their hearts for the solemn assembly, and for the great day which is to come, verily thus saith the Lord. Amen. [Sidenote: Object of the Elders' School.] I then went to assist in organizing the Elders' school. I called it to order and made some remarks upon the object of this school, and the great necessity of our rightly improving our time and reining up our minds to the sense of the great object that lies before us, viz--the glorious endowment that God has in store for the faithful. I then dedicated the school in the name of the Lord Jesus Christ. After the school was dismissed, I attended a patriarchal meeting at brother Samuel Smith's; his wife's parents were blessed, also his child, named Susannah. In the evening I preached in the school house, to a crowded congregation. _Wednesday, November 4_.--At home in the morning. Attended school during school hours, made rapid progress in our studies. In the evening lectured on grammar at home. King Follet arrived from Zion this day. _Thursday, November 5_.--Attended school. Isaac Morley came in from the east. This morning I was called to visit Thomas Burdick, who was sick. I took my scribe with me, and we prayed {302} for and laid our hands on him in the name of the Lord Jesus Christ, and rebuked his affliction. [Sidenote: Inquiries About the Revelation to the Twelve.] William E. M'Lellin and Orson Hyde came in and desired to hear the Revelation concerning the Twelve. My scribe read it to them. They expressed some little dissatisfaction, but after examining their own hearts, they acknowledged it to be the word of the Lord, and said they were satisfied. After school, Brigham Young came in, and desired also to hear it read; after hearing it, he appeared perfectly satisfied. In the evening I lectured on grammar. [Sidenote: Reflections on the Nature of Prophets.] _Friday, November 6_.--At home. Attended school during school hours, returned and spent the evening at home. I was this morning introduced to a man from the east. After hearing my name, he remarked that I was nothing but a man, indicating by this expression, that he had supposed that a person to whom the Lord should see fit to reveal His will, must be something more than a man. He seemed to have forgotten the saying that fell from the lips of St. James, that Elias was a man subject to like passions as we are, yet he had such power with God, that He, in answer to his prayers, shut the heavens that they gave no rain for the space of three years and six months; and again, in answer to his prayer, the heavens gave forth rain, and the earth gave forth fruit. Indeed, such is the darkness and ignorance of this generation, that they look upon it as incredible that a man should have any intercourse with his Maker. [Sidenote: Isaac Morley and Edward Partridge Commended.] _Saturday, November 7_.--Spent the day at home attending to my domestic concerns. The word of the Lord came unto me saying-- _Revelation_. Behold I am well pleased with my servant Isaac Morley, and my servant Edward Partridge, because of the integrity of their hearts in laboring in my vineyard, for the salvation of the souls of men. Verily I say unto you, their sins are forgiven them; therefore say unto them, {303} in my name, that it is my will that they should tarry for a little season, and attend the school, and also the solemn assembly, for a wise purpose in me. Even so. Amen. [Sidenote: The Case of Isaac Hill.] _Sunday, November 8_.--Went to meeting in the morning at the usual hour. Zerubbabel Snow preached a very interesting discourse; in the afternoon Joseph Young preached. After preaching, Isaac Hill came forward to make some remarks by way of confession. He had previously been excommunicated from the Church for lying, and for an attempt to seduce a female. His confession was not satisfactory to my mind, and John Smith arose and made some remarks respecting the doings of the High Council, in the case of said Hill; that is, that he should make a public confession of his crime, and have it published in the _Messenger and Advocate_. He proposed that Mr. Hill should now make his confession before the congregation, and then immediately observed that he had forgiven Mr. Hill, which was in contradiction to the sentiment he first advanced. This I attributed to an error in judgment, not in design. President Rigdon then arose, and very abruptly militated against the sentiment of Uncle John, which had a direct tendency to destroy his influence, and bring him into disrepute in the eyes of the Church, which was not right. He also misrepresented Mr. Hill's case, and spread darkness rather than light upon the subject. A vote of the Church was then called on Brother Hill's case, and he was restored without any further confession, viz., that he should be received into the Church by baptism, which was administered accordingly. [Sidenote: Labors of the Prophet with the Erring.] After I returned home, I labored with Uncle John, and convinced him that he was wrong; and he made his confession, to my satisfaction. I then went and labored with President Rigdon, and succeeded in convincing him also of his error, which he confessed to my satisfaction. {304} The word of the Lord came unto me, saying, that President Phelps and President John Whitmer were under condemnation before the Lord for their errors. For which they made satisfaction the same day. I also took up a labor with John Corrill, for not partaking of the Sacrament; he made his confession. Also my wife, for leaving the meeting before Sacrament; she made no reply, but manifested contrition by weeping. [Sidenote: Case of Mary Whitcher.] _Monday, November 9_.--After breakfast, Mary Whitcher came in and wished to see me. I granted her request. She gave a relation of her grievances, which are unfathomable at present, and if true, sore indeed; and I pray my Heavenly Father, to bring the truth of the case to light, that the reward due to evil doers may be given them, and that the afflicted and oppressed may be delivered. [Sidenote: Joshua, the Jewish Minister.] While sitting in my house, between ten and eleven this morning, a man came in and introduced himself to me by the name of "Joshua, the Jewish Minister." His appearance was something singular, having a beard about three inches in length, quite grey; also his hair was long and considerably silvered with age; I thought him about fifty or fifty-five years old; tall, straight, slender built, of thin visage, blue eyes, and fair complexion; wore a sea-green frock coat and pantaloons, black fur hat with narrow brim; and, while speaking, frequently shut his eyes, with a scowl on his countenance. I made some inquiry after his name, but received no definite answer. We soon commenced talking on the subject of religion, and, after I had made some remarks concerning the Bible, I commenced giving him a relation of the circumstances connected with the coming forth of the Book of Mormon, as recorded in the former part of this history. While I was relating a brief history of the establishment of the Church of Christ in the last days, Joshua seemed to be highly entertained. When I had closed my narration, {305} I observed that the hour of worship and dinner had arrived, and invited him to tarry, to which he consented. After dinner, the conversation was resumed, and Joshua proceeded to make some remarks on the prophecies, as follows--he observed that he was aware that I could bear stronger meat than many others, therefore he should open his mind the more freely: _The Doctrines of "Joshua the Jewish Minister."_ Daniel has told us that he is to stand in his proper lot, in the latter days; according to his vision he had a right to shut it up, and also to open it again after many days, or in latter times. Daniel's image, whose head was gold, and body, arms, legs and feet, were composed of the different materials described in his vision, represents different governments. The golden head was to represent Nebuchadnezzar, King of Babylon; the other parts, other kings and forms of governments which I shall not now mention in detail, but confine my remarks more particularly to the feet of the image. The policy of the wicked spirit is to separate what God has joined together, and unite what He has separated, which the devil has succeeded in doing to admiration in the present state of society, which is like unto iron and clay. There is confusion in all things, both political and religious; and notwithstanding all the efforts that are made to bring about a union, society remains disunited, and all attempts to unite it are as fruitless as to attempt to unite iron and clay. The feet of the image are the government of these United States. Other nations and kingdoms are looking up to her for an example of union, freedom, and equal rights, and therefore worship her as Daniel saw in the vision; although they are beginning to lose confidence in her, seeing the broils and discord that rise on her political and religious horizon. This image is characteristic of all governments. We should leave Babylon. Twenty-four hours of improvement now, are worth as much as a year a hundred years ago. The spirits of the fathers that were cut down, or those that were under the altar, are now rising; this is the first resurrection. The Elder that falls first will rise last. We should not form any opinion only for the present, and leave the result of futurity with God. I have risen up out of obscurity, but was looked up to in temporal things when but a youth. It is not necessary that God should give us all things in His first commission to us, but in His second. John saw the angel deliver the Gospel in the last days. The small lights that God has even are sufficient to lead us out of Babylon; when we get out, we shall have the greater light. I told Joshua I did not understand his remarks on the {306} resurrection, and wished him to explain. He replied that he did not feel impressed by the Spirit to unfold it further at present, but perhaps he might at some future time. [Sidenote: Additional Views of Joshua.] I then withdrew to transact some business with a gentleman who had called to see me, when Joshua informed my scribe that he was born in Cambridge, Washington County, New York. He says that all the railroads, canals, and other improvements are projected by the spirits of the resurrection. The silence spoken of by John the Revelator, which is to be in heaven for the space of half an hour, is between 1830 and 1851, during which time the judgments of God will be poured out, after that time there will be peace. Curiosity to see a man that was reputed to be a Jew, caused many to call during the day, and more particularly in the evening. [Sidenote: Matthias _not_ Joshua.] Suspicions were entertained that the said Joshua was the noted Matthias of New York, spoken so much of in the public prints, on account of the trials he endured in that place, before a court of justice, for murder, man-slaughter, contempt of court, whipping his daughter, etc.; for the last two crimes he was imprisoned, and came out about four months since. After some equivocating, he confessed that he really was Matthias. After supper I proposed that he should deliver a lecture to us. He did so, sitting in his chair. He commenced by saying, God said, let there be light, and there was light, which he dwelt upon throughout his discourse. He made some very excellent remarks, but his mind was evidently filled with darkness. After the congregation dispersed, he conversed freely upon the circumstances that occurred in New York. His name is Robert Matthias. He says that Joshua is his priestly name. During all this time I did not contradict his sentiments, wishing to draw out all that I could concerning his faith. Mr. Beaman, of New York, came to ask advice of me {307} whether or not he had better purchase lands in this vicinity, as he could not arrange his business to go to Missouri next spring. I advised him to come here and settle until he could move to Zion. [Sidenote: Matthias Dismissed by the Prophet.] _Tuesday, November 10_.--I resumed conversation with Matthias, and desired him to enlighten my mind more on his views respecting the resurrection. He said that he possessed the spirit of his fathers, that he was a literal descendant of Matthias, the Apostle, who was chosen in the place of Judas that fell; that his spirit was resurrected in him; and that this was the way or scheme of eternal life--this transmigration of soul or spirit from father to son. I told him that his doctrine was of the devil, that he was in reality in possession of a wicked and depraved spirit, although he professed to be the Spirit of truth itself; and he said also that he possessed the soul of Christ. He tarried until Wednesday, 11th, when, after breakfast, I told him, that my God told me, that his god was the devil, and I could not keep him any longer, and he must depart. And so I, for once, cast out the devil in bodily shape, and I believe a murderer. Attended school during school hours. Spent the evening around my fireside, teaching my family grammar. It commenced snowing this afternoon; wind very heavy. [Sidenote: The Prophet's Meeting with the Twelve.] _Thursday, November 12_.--Attended school again during school hours; rain and snow still falling, about one inch in depth and wind very heavy; the weather extremely unpleasant. The laborers who were finishing the outside of the chapel, were obliged to break off from their business at the commencement of this storm, on the 11th instant. This evening, at 6 o'clock, met with the Council of the Twelve, by their request. Nine of them were present. Council opened by singing and prayer. And I made some remarks as follows-- {308} _The Prophet's Remarks to the Twelve_. I am happy in the enjoyment of this opportunity of meeting with this Council on this occasion. I am satisfied that the Spirit of the Lord is here, and I am satisfied with all the brethren present; and I need not say that you have my utmost confidence, and that I intend to uphold you to the uttermost, for I am well aware that you have to sustain my character against the vile calumnies and reproaches of this ungodly generation, and that you delight in so doing. Darkness prevails at this time as it did at the time Jesus Christ was about to be crucified. The powers of darkness strove to obscure the glorious Sun of righteousness, that began to dawn upon the world, and was soon to burst in great blessings upon the heads of the faithful; and let me tell you, brethren, that great blessings await us at this time, and will soon be poured out upon us, if we are faithful in all things, for we are even entitled to greater spiritual blessings than they were, because they had Christ in person with them, to instruct them in the great plan of salvation. His personal presence we have not, therefore we have need of greater faith, on account of our peculiar circumstances; and I am determined to do all that I can to uphold you, although I may do many things inadvertently that are not right in the sight of God. You want to know many things that are before you, that you may know how to prepare yourselves for the great things that God is about to bring to pass. But there is one great deficiency or obstruction in the way, that deprives us of the greater blessings; and in order to make the foundation of this Church complete and permanent, we must remove this obstruction, which is, to attend to certain duties that we have not as yet attended to. I supposed I had established this Church on a permanent foundation when I went to Missouri, and indeed I did so, for if I had been taken away, it would have been enough, but I yet live, and therefore God requires more at my hands. The item to which I wish the more particularly to call your attention to-night, is the ordinance of washing of feet. This we have not done as yet, but it is necessary now, as much as it was in the days of the Savior; and we must have place prepared, that we may attend to this ordinance aside from the world. We have not desired as much from the hand of the Lord through faith and obedience, as we ought to have done, yet we have enjoyed great blessings, and we are not so sensible of this as we should be. When or where has God suffered one of the witnesses or first Elders of this Church to fall? Never, and no where. Amidst all the calamities and judgments that have befallen the inhabitants of the earth, His almighty arm has sustained us, men and devils have raged and spent their malice in vain. We must have all things prepared, and call our {309} solemn assembly as the Lord has commanded us, that we may be able to accomplish His great work, and it must be done in God's own way. The house of the Lord must be prepared, and the solemn assembly called and organized in it, according to the order of the house of God; and in it we must attend to the ordinance of washing of feet. It was never intended for any but official members. It is calculated to unite our hearts, that we may be one in feeling and sentiment, and that our faith may be strong, so that Satan cannot overthrow us, nor have any power over us here. The endowment you are so anxious about, you cannot comprehend now, nor could Gabriel explain it to the understanding of your dark minds; but strive to be prepared in your hearts, be faithful in all things, that when we meet in the solemn assembly, that is, when such as God shall name out of all the official members shall meet, we must be clean every whit. Let us be faithful and silent, brethren, and if God gives you a manifestation, keep it to yourselves; be watchful and prayerful, and you shall have a prelude of those joys that God will pour out on that day. Do not watch for iniquity in each other, if you do you will not get an endowment, for God will not bestow it on such. But if we are faithful, and live by every word that proceeds forth from the mouth of God, I will venture to prophesy that we shall get a blessing that will be worth remembering, if we should live as long as John the Revelator; our blessings will be such as we have not realized before, nor received in this generation. The order of the house of God has been, and ever will be, the same, even after Christ comes; and after the termination of the thousand years it will be the same; and we shall finally enter into the celestial Kingdom of God, and enjoy it forever. You need an endowment, brethren, in order that you may be prepared and able to overcome all things; and those that reject your testimony will be damned. The sick will be healed, the lame made to walk, the deaf to hear, and the blind to see, through your instrumentality. But let me tell you, that you will not have power, after the endowment to heal those that have not faith, nor to benefit them, for you might as well expect to benefit a devil in hell as such as are possessed of his spirit, and are willing to keep it; for they are habitations for devils, and only fit for his society. But when you are endowed and prepared to preach the Gospel to all nations, kindred, and tongues, in their own languages, you must faithfully warn all, and bind up the testimony, and seal up the law, and the destroying angel will follow close at your heels, and exercise his tremendous mission upon the children of disobedience; and destroy the workers of iniquity, while the Saints will be gathered out from among them, and stand in holy places ready to meet the Bridegroom when he comes. {310} I feel disposed to speak a few words more to you, my brethren, concerning the endowment. All who are prepared, and are sufficiently pure to abide the presence of the Savior, will see Him in the solemn assembly. The brethren expressed their gratification for the instruction I had given them. We then closed by prayer, when I returned home and retired to rest. {311} Chapter XXIII. The Ministry of the Prophet in Kirtland. [Sidenote: The visit of Mr. Messenger.] _Friday, November 13_.--Attended school during school hours: after school, returned home. Mr. Messenger, a Universalist minister, of Bainbridge, Chenango county, New York, came in to make some inquiries about Hezekiah Peck's family. We entered into conversation upon religious subjects, and went to President Rigdon's and spent the evening in conversation. We preached the Gospel to him, and bore testimony of what we had seen and heard. He attempted to raise some objections, but the force of truth bore him down, and he was silent, although unbelieving. I returned home and retired to rest. _Saturday, 14_.--Thus came the word of the Lord unto me, saying: _Revelation to Warren Parrish_. Verily thus saith the Lord unto my servant Joseph, concerning my servant Warren Parrish. Behold his sins are forgiven him, because of his desires to do the works of righteousness. Therefore, inasmuch as he will continue to hearken unto my voice, he shall be blessed with wisdom, and with a sound mind, even above his fellows. Behold, it shall come to pass in his day, that he shall see great things show forth themselves unto my people; he shall see much of my ancient records, and shall know of hidden things, and shall be endowed with a knowledge of hidden languages; and if he desire and shall seek it at my hands, he shall be privileged with writing much of my word, as a scribe unto me for the benefit of my people; therefore this shall be his calling until I shall order it otherwise in my wisdom, and it shall be said of him in time to come, Behold Warren, the Lord's scribe for the Lord's Seer, {312} whom He hath appointed in Israel. Therefore, if he will keep my commandments, he shall be lifted up at the last day. Even so. Amen. [Sidenote: Inquiries by Erastus Holmes.] This afternoon, Erastus Holmes, of Newbury, Ohio, called on me to inquire about the establishment of the Church, and to be instructed in doctrine more perfectly. I gave him a brief relation of my experience while in my juvenile years, say from six years old up to the time I received my first vision, which was when I was about fourteen years old; also the revelations that I received afterwards concerning the Book of Mormon, and a short account of the rise and progress of the Church up to this date. He listened very attentively, and seemed highly gratified, and intends to unite with the Church. On Sabbath morning, 15th, he went with me to meeting, which was held in the schoolhouse, as the plastering of the chapel was not yet finished. President Rigdon preached on the subject of men being called to preach the Gospel, their qualifications, etc. We had a fine discourse, it was very interesting indeed. Mr. Holmes was well satisfied, and returned and dined with me. Said Holmes has been a member of the Methodist church, and was excommunicated for receiving the Elders of the Latter-day Saints into his house. Went to meeting in the afternoon. Before partaking of the Sacrament, Isaac Hill's case was agitated again, and settled after much controversy. He was retained in the Church, by making a humble acknowledgement before the Church, and consenting to have his confession published in the _Messenger and Advocate_; after which the ordinance of the Lord's Supper was administered, and the meeting closed late. Returned home and spent the evening. _Monday 16_.--At home. Dictated the following letter for publication in the _Messenger and Advocate_. [1] [Sidenote: The Case of Harvey Whitlock.] {313} The same day, I received a letter from Harvey Whitlock, of which the following is a copy-- _Harvey Whitlock's Letter_. Dear Sir.--Having a few leisure moments, I have at last concluded to do what my own judgment has long dictated would be right, but the allurements of many vices have long retarded the hand that would wield the pen to make intelligent the communication that I wish to send to you; and even now, that ambition, which is a prevailing and predominant principle among the great mass of natural men, forbids that plainness of sentiment with which I wish to write; for know assuredly, sir, to you I wish to unbosom my feelings, and unveil the secrets of my heart, as before the omniscient Judge of all the earth. Be not surprised, when I declare unto you, as the Spirit will bear record, that my faith is firm and unshaken in the things of the everlasting Gospel, as it is proclaimed by the servants of the Latter-day Saints. Dear Brother Joseph, (if I may be allowed the expression,) when I consider the happy times, and peaceful moments, and pleasant seasons I have enjoyed with you and this people, contrasted with my now degraded state; together with the high and important station I have held before God, and the abyss into which I have fallen--it is a subject that swells my heart too big for utterance, and I am overwhelmed with feelings that language cannot express. As I desire to know the will of God concerning me, and believing it is my duty to make known unto you my real situation, I shall dispassionately proceed to give a true and untarnished relation. I need not tell you that in former times I have preached the word, and endeavored to be instant in season, and out of season--to reprove, rebuke, exhort, and faithfully to discharge that trust reposed in me. But oh! with what grief, and lamentable sorrow, and anguish, do I have to relate that I have fallen from that princely station whereunto our God has called me. Reasons why are unnecessary, may the fact suffice, and believe me when I tell you, that I have sunk myself (since my last separation from this body) in crimes of the deepest dye. And that I may the better enable you to understand what my real sins are, I will mention (although pride forbids it) some that I am not guilty of. My hands have not been stained with innocent blood, neither have I lain couched around the cottages of my fellow men, to seize and carry off the booty; nor have I slandered my neighbor, nor borne false testimony, nor taken unlawful hire, nor oppressed the widow or fatherless, neither have I persecuted the Saints. But my hands are swift to do iniquity, and my feet are fast running in the paths of vice and folly, and my heart is quick to devise wicked imaginations; nevertheless, I am {314} impressed with the sure thought that I am fast hastening into a world of disembodied beings, without God, and with but one hope in the world, which is to know that to err is human, but to forgive is divine. Much I might say in relation to myself, and the original difficulties with the Church, but I will forbear; and inasmuch as I have been charged with things that I am not guilty of, I am now more than doubly guilty, and am now willing to forgive and forget, only let me know that I am within the reach of mercy. If I am not, I have no reflections to cast, but say that I have sealed my own doom, and pronounced my own sentence. If the day is passed by with me, may I here beg leave to entreat of those who are still toiling up the rugged ascent, to make their way to the realms of endless felicity and delight, to stop not for anchors here below, follow not my example, but steer their course onward in spite of all the combined powers of earth and hell, for know that one misstep here is only retrievable by a thousand groans and tears before God. Dear Brother Joseph, let me entreat you, on the reception of this letter, as you regard the salvation of my soul, to inquire at the hand of the Lord, in my behalf; for I this day, in the presence of God, do covenant to abide the word that may be given, for I am willing to receive any chastisement that the Lord sees I deserve. Now hear my prayer, and suffer me to break forth in the agony of my soul. O ye angels! that surround the throne of God, princes of heaven that excel in strength, ye who are clothed with transcendent brightness, plead, O plead for one of the most wretched of the sons of men. O ye heavens! whose azure arches rise immensely high, and stretch immeasurably wide--grand amphitheatre of nature, throne of the Eternal God, bow to hear the prayer of a poor, wretched, bewildered, way-wanderer to eternity. O! Thou great omnipotent and omnipresent Jehovah! Thou who sittest upon the throne, before whom all things are present; Thou maker, moulder, and fashioner of all things visible and invisible, breathe, O breathe into the ears of Thy servant the Prophet, words suitably adapted to my case and situation. Speak once more, make known Thy will concerning me; which favors I ask in the name of the Son of God. Amen. Yours respectfully, HARVEY WHITLOCK. To Joseph Smith. N.B.--I hope you will not let any business prevent you from answering this letter in haste. I answered as follows: KIRTLAND, November 16, 1835. Brother Harvey Whitlock--I have received your letter of the 28th {315} of September, 1835, and I have read it twice, and it gave me sensations that are better imagined than described, let it suffice that I say that the very flood gates of my heart were broken up--I could not refrain from weeping. I thank God that it has entered into your heart to try to return to the Lord, and to this people, if it so be that He will have mercy upon you. I have inquired of the Lord concerning your case; these words came to me: _Revelation to Harvey Whitlock_. "Verily, thus saith the Lord unto you--Let him who was my servant Harvey, return unto me, and unto the bosom of my Church, and forsake all the sins wherewith he has offended against me, and pursue from henceforth a virtuous and upright life, and remain under the direction of those whom I have appointed to be pillars and heads of my Church. And behold, saith the Lord your God, his sins shall be blotted out from under heaven, and shall be forgotten from among men, and shall not come up in mine ears, nor be recorded as a memorial against him, but I will lift him up, as out of deep mire, and he shall be exalted upon the high places, and shall be counted worthy to stand among princes, and shall yet be made a polished shaft in my quiver for bringing down the strongholds of wickedness among those who set themselves up on high, that they may take counsel against me, and against my anointed ones in the last days. Therefore, let him prepare himself speedily and come unto you, even to Kirtland. And inasmuch as he shall hearken unto all your counsel from henceforth, he shall be restored unto his former state, and shall be saved unto the uttermost, even as the Lord your God liveth. Amen." Thus you see, my dear brother, the willingness of our heavenly Father to forgive sins, and restore to favor all those who are willing to humble themselves before Him, and confess their sins, and forsake them, and return to Him with full purpose of heart, acting no hypocrisy, to serve Him to the end. Marvel not that the Lord has condescended to speak from the heavens, and give you instructions whereby you may learn your duty. He has heard your prayers and witnessed your humility, and holds forth the hand of paternal affection for your return; the angels rejoice over you, while the Saints are willing to receive you again into fellowship. I hope, on the receipt of this, you will lose no time in coming to Kirtland, for if you get here in season, you will have the privilege of attending the school of the Prophets, which has already commenced, and also receive instructions in doctrine and principle, from those whom God has appointed, whereby you may be qualified to go forth, and {316} declare the true doctrines of the Kingdom, according to the mind and will of God; and when you come to Kirtland, it will be explained to you why God has condescended to give you a revelation according to your request. Please give my respects to your family, and be assured I am yours in the bonds of the new and everlasting covenant, Joseph Smith, Jun. [Sidenote: Council Concerning Brethren Going to Missouri.] In the course of the day, Father Beaman, Elder Strong, and others, called to counsel with me. In the evening a council was called at my house to counsel with Alva Beaman on the subject of his moving to Missouri. I had previously told him that the Lord had said that he had better go to Missouri next spring; however, he wished a council called. The council met, and President David Whitmer arose and said, the Spirit manifested to him that it was Brother Beaman's duty to go. Others bore the same testimony. [Sidenote: The Word of the Lord as to Mr. Holmes' Baptism.] The same night, I received the word of the Lord on Mr. Holmes' case. He had desired that I would inquire at the hand of the Lord, whether it was his duty to be baptized here, or wait until he returned home. The word of the Lord came unto me, saying, Mr. Holmes had better not be baptized here; that he had better not return by water; also that there were three men seeking his destruction; he must beware of his enemies. _Tuesday 17_.--Exhibited the alphabet of the ancient records, to Mr. Holmes, and some others. Went with him to Frederick G. Williams', to see the mummies. We then took the parting hand, and he started for home, being strong in the faith of the Gospel of Jesus Christ, and determined to obey its requirements. I returned home and spent the day in dictating and comparing letters. A fine, pleasant day, although cool. This evening, at early candle light, I preached at the schoolhouse. _Wednesday, 18_.--At home in the forenoon, until about {317} eleven o'clock. I then went to Preserved Harris', to preach his father's funeral sermon, by the request of his family. I preached on the subject of the resurrection. The congregation were very attentive. My wife, my mother, and my scribe, accompanied me to the funeral. Pleasant outing, but cool and cloudy on our return. _Minutes of a Council Meeting at New Portage_. This day a Council of High Priests and Elders of the Church of Latter-day Saints, was held at New Portage, to hear the complaint of Sister Clarissa Matthews, against Elder Reuben Keeler, for prosecuting in a court of law, and taking her property on execution, (notwithstanding he had received his pay, or the most part of it) and refusing to allow her for what she had paid to him; also forfeiting his word, as he had frequently stated to her that he would not take her property in such a manner; and also for oppressing her family in an unchristian-like manner. Elder Keeler pleaded not guilty, but the Council decided that he was guilty of the first and last charges; and gave judgment accordingly; with which Elder Keeler refused to comply, and said he would appeal to the High Council at Kirtland. Ambrose Palmer, Presiding Elder. Joseph B. Bosworth, Clerk. [Sidenote: Debate on the Question of Miracles.] In the evening, Bishop Whitney, his wife, father, mother, and sister-in-law, came and invited me and my wife to go with them and visit Father Smith and family. My wife was unwell, and could not go, but my scribe and I went. When we arrived, some of the young Elders were about engaging in a debate on the subject of miracles. The question--"Was it, or was it not, the design of Christ to establish His Gospel by miracles?" After an interesting debate of three hours or more, during which time much talent was displayed, it was decided, by the President of the debate, in the negative, which was a righteous decision. I discovered in this debate, much warmth displayed, too much zeal for mastery, too much of that enthusiasm that {318} characterizes a lawyer at the bar, who is determined to defend his cause, right or wrong. I therefore availed myself of this favorable opportunity to drop a few words upon this subject, by way of advice, that they might improve their minds and cultivate their powers of intellect in a proper manner, that they might not incur the displeasure of heaven; that they should handle sacred things very sacredly, and with due deference to the opinions of others, and with an eye single to the glory of God. [Sidenote: Translating the Egyptian Records.] _Thursday, 19_.--Went, in company with Dr. Williams and my scribe, to see how the workmen prospered in finishing the House of the Lord. The masons in the inside had commenced putting on the finishing coat of plaster. On my return, I met Lloyd and Lorenzo Lewis, and conversed with them upon the subject of their being disaffected. I found that they were not so, as touching the faith of the Church, but were displeased with some of the members. I returned home and spent the day in translating the Egyptian records. A warm and pleasant day. _Friday, 20_.--At home in the morning. Weather warm and rainy. We spent the day in translating, and made rapid progress. [Sidenote: Return of Oliver Cowdery from New York.] In the evening, President Cowdery returned from New York, bringing with him a quantity of Hebrew books, for the benefit of the school. He presented me with a Hebrew Bible, Lexicon, and Grammar, also a Greek Lexicon, and Webster's English Dictionary. President Cowdery had a prosperous journey, according to the prayers of the Saints in Kirtland. [Sidenote: Arrangement for Studying Hebrew.] _Saturday, 21_.--Spent the day at home, in examining my books, and studying the Hebrew alphabet. At evening, met with our Hebrew class, to make some arrangements about a teacher. It was decided, by the voice of the school, to send to New York, for a Jew to {319} teach us the language, if we could get released from the engagements we had made with Dr. Piexotto to teach us, having ascertained that he was not qualified to give us the knowledge we wished to acquire of the Hebrew. _Sunday, 22_.--Went to meeting at the usual hour. Simeon Carter preached from the 7th of Matthew. President Rigdon's brother-in-law and other relatives were at meeting. In the afternoon the meeting was held in the schoolhouse. [Sidenote: Case of Andrew Jackson Squires.] In the evening, a Council of High Priests and Elders was held in the presence of the members of the Church, when Mr. Andrew Jackson Squires, who had been an ordained Elder in the Church, and for a time had preached the gospel successfully, but after a while sent his license to President Smith, in a letter, came before the Council, and confessed that he had been in temptation, and fallen into error, so much as to join the Methodists; yet said he had no faith in their doctrine. He desired to return to the fellowship of the Church, asked forgiveness of the brethren, and restoration of his license. I spoke of the impropriety of turning away from the truth, and going after a people so destitute of the spirit of righteousness as the Methodists. President Rigdon showed the folly of fellowshiping any doctrine or spirit aside from that of Christ. Mr. Squires arose and said he felt firm in the determination of doing the will of God in all things, or as far as him lies the power; was sorry for his faults, and, by the grace of God, would forsake them in future. Council and Church voted to restore him to fellowship, and the office of Elder also, and that the clerk give him a license. _Monday, 23_.--Several brethren called to converse with me, and see the records. Received a letter from Jared {320} Carter. Spent the day in conversation, and in studying the Hebrew. A stormy day. _Tuesday, 24_.--At home. Spent the forenoon instructing those that called to inquire concerning the things of God in the last days. In the afternoon we translated some of the Egyptian records. [Sidenote: The Marriage of Newel Knight.] I had an invitation to attend a wedding at Brother Hyrum Smith's in the evening; also to solemnize the matrimonial ceremony between Newel Knight and Lydia Goldthwaite. My wife accompanied me. On our arrival a considerable company had collected. The bridegroom and bride came in, and took their seats, which gave me to understand that they were ready. After prayers, I requested them to rise, and join hands. I then remarked that marriage was an institution of heaven, instituted in the garden of Eden; that it was necessary it should be solemnized by the authority of the everlasting Priesthood. The ceremony was original with me, and in substance as follows--You covenant to be each other's companions through life, and discharge the duties of husband and wife in every respect; to which they assented. I then pronounced them husband and wife in the name of God, and also pronounced upon them the blessings that the Lord conferred upon Adam and Eve in the garden of Eden, that is, to multiply and replenish the earth, with the addition of long life and prosperity. Dismissed them and returned home. Freezing cold, some snow on the ground. [Sidenote: Translating the Egyptian Records.] _Wednesday, 25_.--Spent the day in translating. Harvey Redfield and Jesse Hithcock arrived from Missouri. The latter says that he has no doubt but a dose of poison was administered to him, in a bowl of milk, but God delivered him. _Thursday, 26_.--Spent the day in translating Egyptian characters from the papyrus, though severely afflicted {321} with a cold. Robert Rathbone and George Morey arrived from Zion. _Friday, 27_.--Much afflicted with my cold, yet I am determined to overcome in the name of the Lord Jesus Christ. Spent the day at home, reading Hebrew. Brother Parrish, my scribe, being afflicted with a cold, asked me to lay my hands on him in the name of the Lord. I did so, and in return I asked him to lay his hands on me. We were both relieved. [Sidenote: The case of Josiah Clark.] _Saturday, 28_--Spent the morning in comparing our Journal. Elder Josiah Clark, from the state of Kentucky, called on me. Considerably recovered from my cold. Cold and stormy, snow falling, and winter seems fast to be closing in, all nature shrinks before the chilling blasts of rigid winter. Elder Clark, above mentioned, whose residence is about three miles from Cincinnati, was bitten by a mad dog some three or four years since; has doctored much, and received some benefit, but is much afflicted notwithstanding He came here that he might be benefitted by the prayers of the Church. Accordingly we prayed for him and laid hands on him in the name of the Lord Jesus Christ, and anointed him with oil, and rebuked his afflictions, praying our heavenly Father to hear and answer our prayers, according to our faith. Cold and snowy. [Sidenote: Preaching of Morley and Partridge.] _Sunday, 29_.--Went to meeting at the usual hour. Elder Morley preached; and in the afternoon, Bishop Partridge. These discourses were well adapted to the times in which we live, and the circumstances under which we are placed. Their words were words of wisdom, like apples of gold in pictures of silver, spoken in the simple accents of a child, yet sublime as the voice of an angel. The Saints appeared to be much pleased with the beautiful discourses of these two fathers in Israel. After these services closed, three of the Zion brethren came forward and received their blessings, and Solon Foster was ordained an Elder. The Lord's Supper {322} was administered. Spent the evening at home. Snow fell about one foot deep. Very cold. _Monday, 30_.--The snow continues to fall--an uncommon storm for this country, and this season of the year. Spent the day in reviewing and copying the letter I dictated on the 16th, concerning the gathering, for the _Messenger and Advocate_. Henry Capron, an old acquaintance from Manchester, New York, called on me. I showed him the Egyptian records. Footnotes 1. This refers to the Prophet's second communication to the _Messenger and Advocate_ and will be found at page 259 _et seq_. {323} Chapter XXIV. Miscellaneous Labors of the Prophet in Kirtland. _December 1_.--At home. Spent the day in writing for the _Messenger and Advocate_. Fine sleighing, and the snow yet falling. [Sidenote: Insolent Treatment of the Prophet.] _Wednesday, 2_.--A fine morning. I started to ride to Painesville with my family and scribe. When we were passing through Mentor Street, we overtook a team, with two men in the sleigh; I politely asked them to let me pass. They granted my request, and as we passed them they bawled out, "Do you get any revelations lately?" with an addition of blackguard language that I did not understand. This is a fair sample of the character of Mentor Street inhabitants, who are ready to abuse and scandalize men who never laid a straw in their way; and, in fact, those whose faces they never saw, and [whom they] cannot bring an accusation against, either of a temporal or spiritual nature, except their firm belief in the fullness of the Gospel. I was led to marvel at the longsuffering and condescension of our heavenly Father in permitting these ungodly wretches to possess this goodly land, which is indeed as beautifully situated, and its soil is as fertile, as any in this region of country, and its inhabitants are wealthy even blessed above measure in temporal things; and fain would God bless them with spiritual blessings, even eternal life, {324} were it not for their evil hearts of unbelief. And we are led to mingle our prayers with those of the Saints that have suffered the like treatment before us, whose souls are under the altar, crying to the Lord for vengeance upon those that dwell upon the earth. And we rejoice that the time is at hand, when the wicked who will not repent will be swept from the earth as with a besom of destruction, and the earth become an inheritance of the poor and the meek. When we arrived in Painesville, we called at Sister Harriet Howe's, and left my wife and family to visit her, while we rode into town to do some business. Called and visited H. Kingsbury. Dined with Sister Howe and returned home. Had a fine ride--sleighing good, weather pleasant. _Thursday, 3_.--At home. Wrote a letter to David Dort, Rochester, Michigan; another to Almira Schoby, Liberty, Clay County, Missouri. [Sidenote: Marriage of Warren Parrish.] At evening, visited with my wife at Thomas Carrico's. A respectable company awaited our arrival. After singing and prayer I delivered an address on matrimony, and joined in marriage Warren Parrish and Martha H. Raymond. Closed by singing and prayer. After refreshments, returned home, having spent the evening very agreeably. [Sidenote: Financial Transactions.] _Friday, 4_.--In company with Vinson Knight, drew three hundred and fifty dollars out of Painesville Bank, on three months' credit, for which we gave the names of Frederick G. Williams & Co., Newel K. Whitney, John Johnson and Vinson Knight. Settled with Brother Hyrum Smith and Vinson Knight, and paid Knight two hundred and forty-five dollars; also have it in my power to pay J. Lewis, for which blessing I feel heartily thankful to my heavenly Father, and ask Him, in the name of Jesus Christ, to enable us to extricate ourselves from all embarrassments whatever, that we may not be brought into disrepute, that our enemies may {325} not have any power over us. Spent the day at home, a part of the day studying Hebrew. Warm, with some rain, snow fast melting. [Sidenote: Conversation on Religion.] This evening a Mr. John Hollister, of Portage County, Ohio, called to see me on the subject of religion, and I spent the evening conversing with him. He tarried over night with me, and acknowledged in the morning that, although he had thought he knew something about religion, he was now sensible that he knew but little; which was the greatest trait of wisdom I could discover in him. [Sidenote: A Matter of Postage.] _Saturday, 5_.--Weather cold and freezing, with a moderate fall of snow. In the forenoon studying Hebrew with Dr. Frederick G. Williams and President Cowdery. I am laboring under some indisposition of health. Slept awhile, and arose feeling tolerably well, through the mercy of God. I received a letter from Reuben McBride, Vilanovia, New York; also another from Parley P. Pratt's mother-in-law, Herkimer County, New York, of no consequence as to what it contained, but it cost me twenty-five cents for postage. I mention this, as it is a common occurrence, and I am subjected to a great deal of expense by those whom I know nothing about, only that they are destitute of good manners; for if people wish to be benefitted with information from me, common respect and good breeding would dictate them to pay the postage on their letters. I addressed the following letter to the editor of the _Messenger and Advocate_: Dear Brother--I wish to inform my friends and all others abroad, that whenever they wish to address me through the postoffice, they will be kind enough to pay the postage on the same. My friends will excuse me in this matter, as I am willing to pay postage on letters to hear from them; but I am unwilling to pay for insults and menaces; consequently must refuse all unpaid. Yours in the Gospel, Joseph Smith, Jun. {326} [Sidenote: An Unruly Member.] _Sunday, 6_.--Went to meeting at the usual hour. Gideon Carter preached a splendid discourse. In the afternoon we had an exhortation and communion service. Some two or three weeks since, Brother Draper insisted on leaving the meeting before communion, and could not be prevailed on to tarry a few moments, although we invited him to do so, as we did not wish to have the house thrown into confusion. He observed that he "would not," if we excluded him from the Church. Today he attempted to make a confession, but it was not satisfactory to me, and I was constrained by the Spirit to deliver him over to the buffetings of Satan, until he should humble himself and repent of his sins, and make satisfactory confession before the Church. _Monday, 7_.--Received a letter from Milton Holmes, and was much rejoiced to hear from him, and of his success in proclaiming the Gospel. Wrote him a letter requesting him to return to Kirtland. Spent the day in reading Hebrew. Mr. John Hollister called to take the parting hand with me, and remarked that he had been in darkness all his days, but had now found the truth and intended to obey it. This evening a number of brethren called to see the records, which I exhibited and explained. Fine sleighing. [Sidenote: Kindness of the Saints to the Prophet.] _Tuesday, 8_.--At home. Read Hebrew in company with Dr. Williams, President Cowdery, Brother Hyrum Smith and Orson Pratt. In the evening, preached at the school house as usual, had great liberty in speaking, congregation attentive. After the services closed, the brethren proposed to haul wood for me. _Wednesday, 9_.--At home. Wind south, strong, and chilly. Elder Packard came in this morning, and made me a present of twelve dollars, which he held in a note against me. May God bless him for his liberality. Also, James Aldrich sent me my note by the hand of Jesse Hitchcock, on which there was twelve dollars due. And {327} may God bless him for his kindness to me. Also the brethren whose names are written below opened their hearts in great liberality, and paid me, at the committee's store, the sums set opposite their respective names, to wit: John Corrill $5.00 Levi Jackman 3.25 Elijah Fordham 5.25 James Emmet 5.00 Newel Knight 2.00 Truman O. Angell 3.00 William Felshaw 3.00 Albert Brown 3.00 William F. Cahoon 1.00 Harlow Crosier 0.50 Salmon Gee 0.75 Harvey Stanley 1.00 Zemira Draper 1.00 Emer Harris 1.00 Truman Jackson 1.00 Samuel Rolf 1.25 Elias Higbee 1.00 George Morey 1.00 John Rudd 0.50 Alex. Badlam 1.00 ---- $40.50 With the addition of the two notes above .. 4.00 ---- Total $64.50 [Sidenote: Gratitude of the Prophet.] My heart swells with gratitude inexpressible when I realize the great condescension of my heavenly Father, in opening the hearts of these my beloved brethren to administer so liberally to my wants. And I ask God, in the name of Jesus Christ, to multiply blessings without number upon their heads, and bless me with much wisdom and understanding, and dispose of me to the best advantage for my brethren, and the advancement of His cause and kingdom. And whether my days are many or few, whether in life or in death, I say in my heart, O Lord, let me enjoy the society of such brethren. Elder Tanner brought me half of a fatted hog for the benefit of my family. A few days since, Elder Shadrach Roundy brought me a quarter of beef. And may all the blessings named above be poured upon their heads, for their kindness towards me. _Thursday, 10_.--This morning a number of brethren called to see the records, [Egyptian] which I exhibited to {328} their satisfaction. This day my brethren met according to previous arrangement to chop and haul wood for me. Beautiful morning, indeed, and fine sleighing. [Sidenote: Healing of Angeline Works.] This afternoon I was called, in company with President David Whitmer, to visit Angeline Works. We found her very sick, and so much deranged that she did not recognize her friends and intimate acquaintances. We prayed for her and laid hands on her in the name of Jesus Christ, and commanded her in His name to receive her senses, which were immediately restored. We also prayed that she might be restored to health; and she said she was better. [Sidenote: Fire in the Kirtland Board Kiln.] The board kiln had taken fire, and on our return we found the brethren engaged in extinguishing the flames. After laboring about one hour against this destructive element, we succeeded in conquering it, and probably saved about one-fourth part of the lumber. I do not know the amount of loss the committee have sustained, but it must have been considerable, as there was much lumber in the kiln. There were about two hundred brethren engaged on this occasion; they displayed much activity and interest, and deserve much credit. The brethren have also been very industrious, and supplied me with my winter's wood, for which I am sincerely grateful to each and every one of them, and shall remember, with warm emotions, this expression of their goodness to me. And in the name of Jesus Christ I invoke the rich benediction of heaven to rest upon them and their families; and I ask my heavenly Father to preserve their health, and that of their wives and children, that they may have strength of body to perform their labors in their several occupations in life, and the use and activity of their limbs, also powers of intellect and understanding hearts, that they may treasure up wisdom, understanding and intelligence above measure, and be preserved from plagues, pestilence, and famine, and from the power of the adversary, and the hands {329} of evil-designing men, and have power over all their enemies, and the way be prepared for them that they may journey to the land of Zion, and be established on their inheritances, to enjoy undisturbed peace and happiness forever, and ultimately be crowned with everlasting life in the celestial Kingdom of God, which blessing I ask in the name of Jesus of Nazareth. Amen. [Sidenote: The Prophet's Blessing on Leonard Rich.] I would remember Elder Leonard Rich, who was the first one that proposed to the brethren to assist me in obtaining wood for the use of my family, for which I pray my heavenly Father to bless him with all the blessings named above. And I shall ever remember him with much gratitude, for this testimony of benevolence and respect, and thank the great I AM for putting into his heart to do me this kindness. And I say in my heart, I will trust in Thy goodness and mercy forever, O Lord, for Thy wisdom and benevolence, are unbounded, and beyond the comprehension of men, and all of Thy ways cannot be found out. The petitions of the people from all parts of the United States to the Governor of Missouri to restore the Saints to their possessions, were arranged and mailed at Kirtland, this day, for Missouri. The petitions were numerous, and the package large, the postage thereon being five dollars. It was directed to the governor. _Friday, 11_.--A fire broke out in a shoemaker's shop, owned by Orson Johnson, but the flames were soon extinguished by the active exertions of the brethren. A pleasant morning. Spent the day in reading and instructing those who called for advice. [Sidenote: The Prophet Reproves a Young Lady.] _Saturday, 12_.--Spent the forenoon in reading. About twelve o'clock a number of young persons called to see the Egyptian records. My scribe exhibited them. One of the young ladies who had been examining them, was asked if they had the appearance of antiquity. She observed, with an air {330} of contempt, that they had not. On hearing this, I was surprised at the ignorance she displayed, and I observed to her, that she was an anomaly in creation, for all the wise and learned that had examined them, without hesitation pronounced them ancient. I further remarked, that it was downright wickedness, ignorance, bigotry and superstition had caused her to make the remark; and that I would put it on record. And I have done so, because it is a fair sample of the prevailing spirit of the times, showing that the victims of priestcraft and superstition would not believe though one should rise from the dead. [Sidenote: Debate at William Smith's.] In the evening attended a debate at Brother William Smith's, on the following question--Was it necessary for God to reveal Himself to mankind in order for their happiness? I was on the affirmative, and the last to speak on that side of the question; but, while listening with interest to the ingenuity displayed on both sides, I was called away to visit Sister Angeline Works, who was supposed to be dangerously sick. Elder John Corrill and myself went and prayed for her and laid hands on her in the name of Jesus Christ; and leaving her apparently better, returned home. _Sunday, 13_.--At the usual hour, ten a. m., attended meeting at the school house on the flats. Elder Jesse Hickcock preached a very feeling discourse. [Sidenote: Experiences of Elders Whitmer and Williams.] In the afternoon, Elder Peter Whitmer related his experience; after which, President Frederick G. Williams related his also. They both spoke of many things connected with the rise and progress of this Church, which were interesting. After this, the Sacrament of the Lord's Supper was administered under the superintendence of President David Whitmer, after which, I made some remarks respecting prayer meetings, and our meeting was closed by invoking the blessing of heaven. I returned home and ordered my horse, and myself and scribe {331} rode to Mr. E. Jenning's, where I joined Ebenezer Robinson and Angeline Works in matrimony, according to previous engagements. Miss Works had so far recovered from her illness as to be able to sit in her easy chair while I pronounced the marriage ceremony. [Sidenote: Marriages in Kirtland.] We then rode to Mr. McWhithy's a distance of about three miles from town, where I had been solicited to attend another marriage. We found a large and respectable number of friends present. I had been requested to make some preliminary remarks on the subject of matrimony, touching the design of the Almighty in its institution, also the duties of husbands and wives towards each other. And after opening our interview with singing and prayer, I delivered a lecture of about forty minutes, in which all seemed interested, except one or two individuals, who manifested a spirit of groveling contempt, which I was constrained to reprove and rebuke sharply. After I had closed my remarks, I sealed the matrimonial engagement between Mr. E. Webb and Miss E. A. McWhithy, in the name of God, and pronouncing the blessings of heaven upon their heads, closed by returning thanks. A sumptuous feast was then spread, and the company invited to seat themselves at the table by pairs, male and female, commencing with the eldest. The festival was conducted with propriety and decorum, and cheerfulness prevailed. After spending the evening agreeable until nine o'clock, we pronounced a blessing upon the company and returned home. This day the board kiln took fire again. _Monday, 14_.--A number of brethren from New York called to visit me and see the Egyptian records. Also Elder Harris returned from Palmyra, New York, and Brother Francis Eaton of the same place, and Sister Harriet Howe called to visit us. [Sidenote: Precautions Against Incendiaries.] After dinner, attended the funeral of Sylvester Smith's youngest child. And in the evening met, according to previous notice, to make arrangements to guard against {332} fire, and organize a company for this purpose; also counseled on other affairs of a temporal nature. Samuel Barnum came to my house, much afflicted with a swollen arm. As he had not sufficient faith to be healed, my wife applied a poultice of herbs, and he tarried over night. I spent the day at home reading Hebrew, and visiting with friends who called to see me. {333} Chapter XXV. The Troubles of ORson Hyde and William Smith--The Book of Abraham--Close of the Year. _Tuesday, December 15_.--At home, and, as usual, was blessed with much company. Samuel Barnum is very sick, his arm much inflamed. [Sidenote: Complaints of Orson Hyde.] This afternoon, Elder Orson Hyde handed me a letter, the purport of which was, that he was dissatisfied with the committee [1] in their dealings with him, in temporal affairs, that is, that they did not deal as liberal with him as they did with Elder William Smith; also requested me to reconcile the revelation given to the Twelve since their return from the east. [2] That unless these things and others named in the letter, could be reconciled to his mind, his honor would not stand united with them. This I believe is the amount of the contents of the letter, although much was written. My feelings on this occasion were much lacerated, knowing that I had dealt in righteousness with him in all things, and endeavored to promote his happiness and well being as much as lay in my power. And I feel that {334} these reflections are ungrateful, and founded in jealousy, and that the adversary is striving with all his subtle devices and influence to destroy him, by causing a division among the Twelve whom God has chosen to open the Gospel kingdom to all nations. But I pray Thee, my heavenly Father, in the name of Jesus of Nazareth, that he may be delivered from the power of the destroyer, that his faith fail not in this hour of temptation, and prepare him, and all the Elders, to receive an endowment in Thy house, even according to Thine own order from time to time, as Thou seest them worthy to be called into Thy solemn assembly. _Wednesday, 16_.--Weather extremely cold. I went to the Council room today before the Presidency, the letter that I received yesterday from Elder Orson Hyde; but when I arrived, I found that I had lost said letter, but I laid the substance of it, as far as I could recollect it, before the Council; but they had not time to attend to it on account of other business; accordingly adjourned until Monday evening, the 20th inst. Returned home. [Sidenote: Visit of Elders M'Lellin, Young, and Carter With the Prophet.] Elders William E. M'Lellin, Brigham Young, and Jared Carter, called and paid me a visit with which I was much gratified. I exhibited and explained the Egyptian records to them, and explained many things concerning the dealing of God with the ancients, and the formation of the planetary system. [Sidenote: The Prophet Assaulted by Wm. Smith.] This evening, according to adjournment, I went to Brother William Smith's to take part in the debate that was commenced Saturday evening last. After the debate was concluded, and a decision given in favor of the affirmative of the question, some altercation took place upon the propriety of continuing the school [debate] fearing that it would not result in good. Brother William Smith opposed these measures, and insisted on having another question proposed, and at length became much enraged, particularly at me, {335} and used violence upon my person, and also upon Elder Jared Carter, and some others, for which I am grieved beyond measure, and can only pray God to forgive him, inasmuch as he repents of his wickedness, and humbles himself before the Lord. _Thursday, 17_.--At home, quite unwell. Elder Orson Hyde called to see me, and presented me with a copy of the letter he handed me on Tuesday last, which I had lost. The following is the copy-- _Orson Hyde's Letter of Complaint_. December 15th, 1835. _President Smith_: Sir--You may esteem it a novel circumstance to receive a written communication from me at this time. My reasons for writing are the following--I have some things which I wish to communicate to you, and feeling a greater liberty to do it by writing alone by myself, I take this method, and it is generally the case you are thronged with business, and not convenient to spend much time in conversing upon subjects of the following nature. Therefore let these excuses palliate the novelty of the circumstances, and patiently hear my recital. After the committee received their stock of fall and winter goods, I went to Elder Cahoon and told him I was destitute of a cloak, and wanted him to trust me, until spring, for materials to make one. He told me that he would trust me until January, but must then have his pay, as the payment for the goods became due at that time. I told him I knew not from whence the money would come, and I could not promise it so soon. But, in a few weeks after, I unexpectedly obtained the money to buy a cloak, and applied immediately to Elder Cahoon for one, and told him that I had the cash to pay for it; but he said the materials for cloaks were all sold, and that he could not accommodate me; and I will here venture a guess, that he has not realized the cash for one cloak pattern. A few weeks after this, I called on Elder Cahoon again, and told him that I wanted cloth for some shirts, to the amount of four or five dollars. I told him that I would pay him in the spring, and sooner if I could. He let me have it. Not long after, my school was established, and some of the hands who labored on the house, attended, and wished to pay me at the committee's store for their tuition. I called at the store to see if any negotiation could be made, and they take me off where I owed them; but no such negotiation could be made. These, with {336} some other circumstances of a like character, called forth the following reflection: In the first place, I gave the committee $275.00 in cash, besides some more, and during the last season, have traveled through the Middle and Eastern states to support and uphold the store; and in so doing, have reduced myself to nothing, in a pecuniary point. Under these circumstances, this establishment refused to render me that accommodation which a worldling's establishment gladly would have done; and one, too, which never received a donation from me, or in whose favor I never raised my voice, or exerted my influence. But after all this, thought I, it may be right, and I will be still--until, not long since, I ascertained that Elder William Smith could go to the store and get whatever he pleased, and no one to say, why do ye so? until his account has amounted to seven hundred dollars, or thereabouts, and that he was a silent partner in the concern, but not acknowledged as such, fearing that his creditors would make a haul upon the store. While we [the Twelve] were abroad this last season, we strained every nerve to obtain a little something for our families, and regularly divided the monies equally for aught I know, not knowing that William had such a fountain at home, from whence he drew his support. I then called to mind the Revelation in which myself, M'Lellin, and Patten were chastened, and also the quotation in that revelation of the parable of the twelve sons, as if the original meaning referred directly to the Twelve Apostles of the Church of Latter-day Saints. I would now ask if each one of the Twelve has not an equal right to the same accommodations from that store, provided they are alike faithful? If not, with such a combination, mine honor be not thou united. If each one has the same right, take the baskets from off our noses, and put one to William's nose; or if this cannot be done, reconcile the parable of the twelve sons, with the superior privileges that William has. Pardon if I speak in parables or parody. A certain shepherd had twelve sons, and he sent them out one day to go and gather his flock which was scattered upon the mountains and in the valleys afar off. They were all obedient to their father's mandate, and at evening they returned with the flock, and one son received wool enough to make him warm and comfortable, and also received of the flesh and milk of the flock, the other eleven received not so much as one kid to make merry with their friends. These facts, with some others, have disqualified my mind for studying the Hebrew language, at present; and believing as I do, that I must sink or swim, or in other words, take care of myself, I have thought that I should take the most efficient means in my power to get {337} out of debt; and to this end I proposed taking the school; but if I am not thought competent to take the charge of it, or worthy to be placed in that station, I must devise some other means to help myself, although having been ordained to that office under your own hand, with a promise that it should not be taken from me. The conclusion of the whole matter is: I am willing to continue and do all I can, provided we can share equal benefits, one with the other, and upon no other principle whatever. If one has his support from the "public crib," let them all have it; but if one is pinched, I am willing to be, provided we are all alike. If the principle of impartiality and equity can be observed by all, I think that I will not peep again. If I am damned, it will be for doing what I think is right. There have been two applications made to me to go into business since I talked of taking the school, but it is in the world, and I had rather remain in Kirtland, if I can consistently. All I ask is right. I am, sir, with respect, Your obedient servant, Orson Hyde. To President J. Smith, Jun., Kirtland, &c. [Sidenote: Reconciliation of Orson Hyde with the Prophet.] Elder Orson Hyde read the foregoing copy himself, and I explained the objections he had set forth in it, and satisfied his mind upon every point, perfectly. And he observed, after I got through, that he was more than satisfied, and would attend the Hebrew school, and took the parting hand with me with every expression of friendship that a gentleman and a Christian could manifest; which I felt to reciprocate with cheerfulness, and entertain the best of feeling for him, and most cheerfully forgive him the ingratitude which was manifested in his letter, knowing that it was for want of correct information, that his mind was disturbed, as far as his reflections related to me; but on the part of the committee he was not treated right in all things; however, all things are settled amicably, and no hardness exists between us and them. [Sidenote: Charge to Elder Cahoon to Sustain the Twelve.] I told Elder Cahoon, of the Temple committee, that we must sustain the Twelve, and not let them go down; if we {338} do not, they must go down, for the burden is on them and is coming on them heavier and heavier. If the Twelve go down, we must go down, but we must sustain them. [Sidenote: Sorrow of Father and Mother Smith over William Smith's Difficulty.] My father and mother called this evening to see me upon the subject of the difficulty that occurred at their house, on Wednesday evening, between me and my brother William. They were sorely afflicted in mind on account of that occurrence. I conversed with them and convinced them that I was not to blame in taking the course I did, but had acted in righteousness in all things on that occasion. I invited them to come and live with me. They consented to do so as soon as it was practicable. [Sidenote: The Sympathy Between the Prophet and his Brother Hyrum.] _Friday, 18_.--Brother Hyrum Smith called to see me, and read a letter that he received from William, in which he asked forgiveness for the abuse he offered to him (Hyrum) at the debate. He tarried most of the forenoon, and conversed freely with me upon the subject of the difficulty existing between me and Brother William. He said that he was perfectly satisfied with the course I had taken in rebuking William in his wickedness, but he is wounded to the very soul, because of the conduct of William; and although he experiences the tender feelings of a brother towards him, yet he can but look upon his conduct as an abomination in the sight of God. And I could pray in my heart that all my brethren were like unto my beloved brother Hyrum, who possesses the mildness of a lamb, and the integrity of a Job, and in short, the meekness and humility of Christ; and I love him with that love that is stronger than death, for I never had occasion to rebuke him, nor he me, which he declared when he left me to-day. This day received the following letter from Brother William Smith: _William Smith's Letter to the Prophet_. Brother Joseph--Though I do not know but I have forfeited all right {339} and title to the word brother, in consequence of what I have done, (for I consider, myself, that I am unworthy to be called one,) after coming to myself, and considering what I have done, I feel as though it was a duty to make a humble confession to you, for what I have done, or what took place the other evening; but leave this part of the subject at present. I was called to an account, by the Twelve, yesterday, for my conduct; or they desired to know my mind or determination, and what I was going to do. I told them that on reflection upon the many difficulties that I had had with the Church, and the much disgrace I had brought upon myself in consequence of these things, and also that my health would not permit me to go to school to make any preparations for the endowment, and that my health was such that I was not able to travel, that it would be better for them to appoint one, in the office, that would be better able to fill it, and by doing this they would throw me into the hands of the Church, and leave me where I was before I was chosen, then I would not be in a situation to bring so much disgrace upon the cause, when I fall into temptation; and perhaps, by this I might obtain salvation. You know my passions and the danger of falling from so high a station; and thus by withdrawing from the office of the Apostleship, while there is salvation for me, and remaining a member of the Church--I feel afraid, if I don't do this, it will be worse for me some other day. And again, my health is poor, and I am not able to travel and it is necessary the office should not be idle. And again, I say, you know my passions, and I am afraid it will be the worse for me by and by. Do so, if the Lord will have mercy on me, and let me remain as a member in the Church, and then I can travel and preach when I am able. Do not think I am your enemy for what I have done. Perhaps you may say or ask why I have not remembered the good that you have done to me. When I reflect upon the injury I have done you, I must confess that I do not know what I have been about. I feel sorry for what I have done, and humbly ask your forgiveness. I have not confidence as yet to come and see you, for I feel ashamed of what I have done; and as I feel now, I feel as though all the confessions that I could make, verbally or by writing, would not be sufficient to atone for the transgression. Be this as it may, I am willing to make all the restitution you shall require. If I can stay in the Church as a member, I will try to make all the satisfaction possible. Yours with respect, William Smith. P.S.--Do not cast me off for what I have done, but strive to save me in the Church as a member. I do repent of what I have done to you and ask your forgiveness. I consider the transgression, the other evening, {340} of no small magnitude; but it is done, and I cannot help it now. I know, Brother Joseph, you are always willing to forgive; but I sometimes think, when I reflect upon the many injuries I have done you, I feel as though confession was hardly sufficient. But have mercy on me this once, and I will try to do so no more. The Twelve called a Council yesterday, and sent over after me, and I went over. This Council, remember, was called together by themselves and not by me. W. S. To the foregoing I gave the following answer the same day: _Letter of the Prophet to his Brother William_. Brother William--Having received your letter, I now proceed to answer it, and shall first proceed to give a brief narration of my feelings and motives since the night I first came to the knowledge of your having a debating school, which was at the time I happened in with Bishop Whitney, his father and mother, &c.; and from that time I took an interest in it, and was delighted with it, and formed a determination to attend the school, for the purpose of obtaining information, and with the idea of imparting the same, through the assistance of the Spirit of the Lord, if by any means I should have faith to do so. And with this intent, I went to the school on last Wednesday night, not with the idea of breaking up the school, neither did it enter into my heart that there was any wrangling or jealousies in your heart against me. Notwithstanding, previous to my leaving home, there were feelings of solemnity rolling across my breast, which were unaccountable to me; and also these feelings continued by spells to depress my spirits, and seemed to manifest that all was not right, even after the school commenced, and during the debate, yet I strove to believe that all would work together for good. I was pleased with the power of the arguments that were used, and did not feel to cast any reflections upon any one that had spoken; but I felt it was the duty of old men that sat as Presidents, to be as grave, at least, as young men, and that it was our duty to smile (not) at solid arguments and sound reasonings; and be impressed with solemnity, which should be manifested in our countenances, when folly which militates against truth and righteousness, rears its head. Therefore, in the spirit of my calling, and in view of the authority of the Priesthood that has been conferred upon me, it would be my duty to reprove whatever I esteemed to be wrong, fondly hoping in my heart, that all parties would consider it right, and therefore humble themselves, that Satan might not take the advantage of us, and humble the progress of our school. Now, Brother William, I want you should bear with me, {341} notwithstanding my plainness. I would say to you that my feelings were grieved at the interruption you made upon Elder M'Lellin. I thought you should consider your relationship with him in your Apostleship, and not manifest any division of sentiment between you and him, for a surrounding multitude to take advantage of you; therefore, by way of entreaty, on account of the anxiety I had for your influence and welfare, I said unto you: Do not have any feelings; or something to that amount. Why I am thus particular, is, that if you have misconstrued my feelings towards you, you may be corrected. But to proceed. After the school was closed, Brother Hyrum requested the privilege of speaking; you objected; however, you said if he would not abuse the school, he might speak, and that you would not allow any man to abuse the school in your house. Now, you had no reason to suspect that Hyrum would abuse the school; therefore, my feelings were mortified at these unnecessary observations. I undertook to reason with you, but you manifested an inconsiderate and stubborn spirit. I then despaired of benefitting you, on account of the spirit you manifested, which drew from me the expression that you were as ugly as the devil. Father then commanded silence, and I formed a determination to obey his mandate, and was about to leave the house, with the impression that you was under the influence of a wicked spirit: you replied that you would say what you pleased in your own house. Father said: Say what you please, but let the rest hold their tongues. Then a reflection rushed through my mind, of the anxiety and care I have had for you and your family, in doing what I did in finishing your house, and providing flour for your family, &c.; and also, father had possession [3] in the house as well as yourself; and when at any time have I transgressed the commandments of my father, or sold my birthright, that I should not have the privilege of speaking in my father's house, or in other words, in my father's family, or in your house, (for so we will call it, and so it shall be,) that I should not have the privilege of reproving a younger brother? Therefore I said, I will speak, for I built the house, and it is as much mine as yours; or something to that effect. I should have said, that I helped to finish the house. I said it merely to show that it could not be the right spirit that would rise up for trifling matters, and undertake to put me to silence. I saw that your indignation was kindled against me, and you made towards me. I was not then to be moved, and I thought to pull off my loose coat, lest it should tangle me, and you be left to hurt me, but not with the intention of hurting you. But you were too quick for me, and having once fallen into the hands of a mob, and been wounded in my side, and now into the hands {342} of a brother, my side gave way. And after having been rescued from your grasp, I left your house with feelings indescribable--the scenery had changed, and all those expectations that I had cherished, when going to your house, and brotherly kindness, charity, forbearance, and natural affection, that in duty bind us not to make each other offenders for a word. But alas! abuse, anger, malice, hatred, and rage, with a lame side, with marks of violence heaped upon me by a brother, were the reflections of my disappointment; and with these I returned home, not able to sit down or rise up without help, but, through the blessing of God, I am now better. I received your letter and perused it with care. I have not entertained a feeling of malice against you. I am older than you and have endured more suffering, having been marred by mobs. The labors of my calling, a series of persecutions and injuries continually heaped upon me--all serve to debilitate my body; and it may be that I cannot boast of being stronger than you. If I could or could not, would this be an honor or dishonor to me? If I could boast, like David, of slaying a Goliath, who defied the armies of the living God; or, like Paul, of contending with Peter, face to face, with sound arguments, it might be an honor; but to mangle the flesh, or seek revenge upon one who never did you any wrong, cannot be a source of sweet reflection to you nor to me, neither to an honorable father and mother, brothers and sisters. And when we reflect with what care, and with what unremitting diligence our parents have striven to watch over us, and how many hours of sorrow and anxiety they have spent, over our cradles and bed-sides in times of sickness, how careful we ought to be of their feelings in their old age! It cannot be a source of sweet reflection to us, to say or do anything that will bring their gray hairs down with sorrow to the grave. In your letter you ask my forgiveness, which I readily grant. But it seems to me, that you still retain an idea that I have given you reasons to be angry or disaffected with me. Grant me the privilege of saying then, that however hasty and harsh I may have spoken at any time to you, it has been done for the express purpose of endeavoring to warn exhort, admonish, and rescue you from falling into difficulties and sorrows, which I foresaw you plunging into, by giving way to that wicked spirit, which you call your passions, which you should curb and break down, and put under your feet; which if you do not, you never can be saved, in my view, in the Kingdom of God. God requires the will of His creatures to be swallowed up in His will. You desire to remain in the Church, but forsake your Apostleship. This is the stratagem of the evil one; when he has gained one advantage, he lays a plan for another. But by maintaining your Apostleship, in rising up and making one tremendous effort, you may {343} overcome come your passions and please God. And by forsaking your Apostleship, is not to be willing to make that sacrifice that God requires at your hands, and is to incur His displeasure; and without pleasing God, we do not think it will be any better for you. When a man falls one step, he must regain that step again, or fall another; he has still more to gain, or eventually all is lost. I desire, Brother William, that you will humble yourself. I freely forgive you, and you know my unshaken and unchangeable disposition; I know in whom I trust; I stand upon the rock; the floods cannot, no, they shall not, overthrow me. You know the doctrine I teach is true, you know that God has blessed me. I brought salvation to my father's house, as an instrument in the hands of God when they were in a miserable situation. You know that it is my duty to admonish you, when you do wrong. This liberty I shall always take, and you shall have the same privilege. I take the liberty to admonish you, because of my birthright; and I grant you the privilege, because it is my duty to be humble, and receive rebuke and instruction from a brother, or a friend. As it regards what course you shall pursue hereafter, I do not pretend to say; I leave you in the hands of God and His Church. Make your own decision; I will do you good, although you mar me, or slay me. By so doing, my garments shall be clear of your sins. And if at any time you should consider me to be an imposter, for heaven's sake leave me in the hands of God, and not think to take vengeance on me yourself. Tyranny, usurpation, and to take men's rights, ever has been and ever shall be banished from my heart. David sought not to kill Saul, although he was guilty of crimes that never entered my heart. And now may God have mercy upon my father's house; may God take away enmity from between me and thee; and may all blessings be restored, and the past be forgotten forever. May humble repentance bring us both to Thee, O God, and to Thy power and protection, and a crown, to enjoy the society of father, mother, Alvin, Hyrum, Sophronia, Samuel, Catherine, Carlos, Lucy, the Saints, and all the sanctified in peace, forever, is the prayer of your brother, Joseph Smith, Jun. To William Smith. [Sidenote: Desire of the Prophet for William's Salvation.] _Saturday, 19_.--At home. Sent the above letter to Brother William Smith. I have had many solemn feelings this day concerning my brother William, and have prayed in my heart fervently, that the Lord will not cast him off, but that he {344} may return to the God of Jacob, and magnify his Apostleship and calling. May this be his happy lot, for the Lord of glory's sake. Amen. [Sidenote: Sundry Prayers of the Prophet for the Welfare of Various Brethren.] _Sunday, 20_.--At home all day. Took solid comfort with my family. Had many serious reflections. Brothers Palmer and Taylor called to see me. I showed them the sacred records to their joy and satisfaction. O! may God have mercy upon these men, and keep them in the way of everlasting life, in the name of Jesus. Amen. _Monday, 21_.--Spent this day at home, endeavoring to treasure up knowledge for the benefit of my calling. The day passed off very pleasantly. I thank the Lord for His blessings to my soul, His great mercy over my family in sparing our lives. O continue Thy care over me and mine, for Christ's sake. _Tuesday, 22_.--At home. Continued my studies. O may God give me learning, even language; and endue me with qualifications to magnify His name while I live. I also delivered an address to the Church, this evening. The Lord blessed my soul. My scribe is unwell. O may God heal him. And for his kindness to me, O my soul, be thou grateful to him, and bless him. And he shall be blessed of God for ever, for I believe him to be a faithful friend to me, therefore my soul delighteth in him. Amen. _Wednesday, 23_.--In the forenoon, at home, studying the Greek language. And also waited upon the brethren who came in, and exhibited to them the papyrus. Afternoon, visited Brother Leonard Rich, with the relatives of Brother Oliver Cowdery. Had not a very agreeable visit, for I found them filled with prejudice against the work of the Lord, and their minds blinded with superstition and ignorance. _Thursday, 24_.--The forenoon, at home. In the afternoon, I assisted the commissioner appointed by the [county] court, in surveying a road across my farm. [Sidenote: The Prophet's Christmas at Home.] {345} _Friday, 25_.--Enjoyed myself at home with my family, all day, it being Christmas, the only time I have had this privilege so satisfactorily for a long period. Brother Jonathan Crosby called this evening. [Sidenote: The Prophet's Renewal of the Study of Hebrew.] _Saturday, 26_.--Commenced again studying the Hebrew language, in company with Brothers Parrish and Williams. In the meantime, Brother Lyman Sherman came in, and requested to have the word of the Lord through me; "for," said he, "I have been wrought upon to make known to you my feelings and desires, and was promised that I should have a revelation which should make known my duty." _Revelation given to Lyman Sherman, December 26, 1835_. Verily thus saith the Lord unto you, my servant Lyman, your sins are forgiven you, because you have obeyed my voice in coming up hither this morning to receive counsel of him whom I have appointed. Therefore, let your soul be at rest concerning your spiritual standing, and resist no more my voice; and arise up and be more careful henceforth, in observing your vows which you have made, and do make, and you shall be blessed with exceeding great blessings. Wait patiently until the solemn assembly shall be called of my servants, then you shall be remembered with the first of mine Elders, and receive right by ordination with the rest of mine Elders, whom I have chosen. Behold, this is the promise of the Father unto you if you continue faithful; and it shall be fulfilled upon you in that day that you shall have right to preach my Gospel wheresoever I shall send you, from henceforth from that time. Therefore, strengthen your brethren in all your conversation, in all your prayers, in all your exhortations, and in all your doings; and behold, and lo! I am with you to bless you, and deliver you forever. Amen. [Sidenote: Sunday Services.] _Sunday, 27_.--At the usual hour, attending meeting at the school house. President Cowdery delivered a very able and interesting discourse. In the afternoon, Brother Hyrum Smith and Bishop Partridge delivered each a short and interesting lecture, after which Sacrament was administered. [Sidenote: Trifling Visitors.] While chopping wood at my door, on the 25th instant, {346} two gentlemen called, and requested an interview with the heads of the Church, which I agreed to grant them this morning, but they did not come, and I consider they were trifling characters. [Sidenote: Arraignment of Almon W. Babbitt.] _Monday, 28_.--Having previously preferred a charge against Almon W. Babbitt, for traducing my character, he was this morning called before the High Council, and I attended with my witnesses, and substantiated the charge against him; and he in part acknowledged his fault, but not satisfactorily to the Council; and after parleying with him a long time, and granting him every indulgence that righteousness required, the Council adjourned without obtaining a full confession from him. [Sidenote: First Report of the Seventies.] This day the Council of the Seventy met to render an account of their travels and ministry, since they were ordained to that Apostleship. The meeting was interesting indeed, and my heart was made glad while listening to the relation of those that had been laboring in the vineyard of the Lord, with such marvelous success. And I pray God to bless them with an increase of faith and power, and keep them all, with the endurance of faith in the name of Jesus Christ to the end. _Tuesday, 29_.--The following charges were preferred: _To the Honorable Presidency of the Church of Christ of Latter-day Saints, against Elder William Smith_. 1st. Unchristianlike conduct in speaking disrespectfully of President Joseph Smith, Jun., and the revelations and commandments given through him. 2nd. For attempting to inflict personal violence on President Joseph Smith, Jun. Orson Johnson. [Sidenote: Patriarchal Blessing Meeting.] I remained at home until about ten o'clock. I then attended a blessing meeting at Oliver Olney's, in company with my wife and father and mother, who had come to live with me. Also {347} my scribe went with us. A large company assembled, when Father Smith made some appropriate remarks. A hymn was sung and father opened the meeting by prayer. About fifteen persons then received patriarchal blessings under his hands. The services were concluded as they commenced. A table was crowned with the bounties of nature; and after invoking the benediction of heaven upon the rich repast, we fared sumptuously; and suffice it to say that we had a glorious meeting throughout, and I was much pleased with the harmony that existed among the brethren and sisters. We returned home, and at early candle-light I preached at the school house to a crowded congregation, who listened with attention about three hours. I had liberty in speaking. Some Presbyterians were present, as I afterwards learned; and I expect that some of my sayings sat like a garment that was well fitted, as I exposed their abominations in the language of the scriptures; and I pray God that it may be like a nail in a sure place, driven by the master of assemblies. [Sidenote: Hebrew Studies.] _Wednesday, 30_.--Spent the day reading Hebrew at the council room, in company with my scribe, who is recovering his health, which gives me much satisfaction, for I delight in his company. [Sidenote: Questions of the Twelve Concerning Trial of William Smith.] _Thursday, 31_,--At home. After attending to the duties of my family, retired to the council room to pursue my studies. The Council of the Twelve convened in the upper room, in the printing office, directly over the room where we assembled in our studies. They sent for me, and the Presidency, or a part of them, to receive counsel from us on the subject of the council which is to be held on Saturday next. In the afternoon I attended at the chapel to give directions concerning the upper rooms, and more especially the west room, which I intend occupying for a translating room, which will be prepared this week. [Sidenote: An Account of the Book of Abraham.] {348} The public mind has been excited of late, by reports which have been circulated concerning certain Egyptian mummies and ancient records, which were purchased by certain gentlemen of Kirtland, last July. It has been said that the purchasers of these antiquities pretend they have the bodies of Abraham, Abimelech, (the king of the Philistines,) Joseph, who was sold into Egypt, &c., &c., for the purpose of attracting the attention of the multitude, and gulling the unwary; which is utterly false. Who these ancient inhabitants of Egypt were, I do not at present say. Abraham was buried on his own possession "in the cave of Machpelah, in the field of Ephron, the son of Zohah, the Hittite, which is before Mamre," which he purchased of the sons of Heth. Abimelech lived in the same country, and for aught we know, died there; and the children of Israel carried Joseph's bones from Egypt, when they went out under Moses; consequently, these could not have been found in Egypt, in the nineteenth century. The record of Abraham and Joseph, found with the mummies, is beautifully written on papyrus, with black, and a small part red, ink or paint, in perfect preservation. The characters are such as you find upon the coffins of mummies--hieroglyphics, etc.; with many characters of letters like the present (though probably not quite so square) form of the Hebrew without points. The records were obtained from one of the catacombs in Egypt, near the place where once stood the renowned city of Thebes, by the celebrated French traveler, Antonio Sebolo, in the year 1831. He procured license from Mehemet Ali, then Viceroy of Egypt, under the protection of Chevalier Drovetti, the French Consul, in the year 1828, and employed four hundred and thirty-three men, four months and two days (if I understand correctly)--Egyptian or Turkish soldiers, at from four to six cents per diem, each man. He entered the catacomb June 7, 1831, and obtained eleven mummies. There were several {349} hundred mummies in the same catacomb; about one hundred embalmed after the first order, and placed in niches, and two or three hundred after the second and third orders, and laid upon the floor or bottom of the grand cavity. The two last orders of embalmed were so decayed, that they could not be removed, and only eleven of the first, found in the niches. On his way from Alexandria to Paris, he put in at Trieste, and, after ten days' illness, expired. This was in the year 1832. Previous to his decease, he made a will of the whole, to Mr. Michael H. Chandler, (then in Philadelphia, Pa.,) his nephew, whom he supposed to be in Ireland. Accordingly, the whole were sent to Dublin, and Mr. Chandler's friends ordered them to New York, where they were received at the Custom House, in the winter or spring of 1833. In April, of the same year, Mr. Chandler paid the duties and took possession of his mummies. Up to this time, they had not been taken out of the coffins, nor the coffins opened. On opening the coffins, he discovered that in connection with two of the bodies, was something rolled up with the same kind of linen, saturated with the same bitumen, which, when examined, proved to be two rolls of papyrus, previously mentioned. Two or three other small pieces of papyrus, with astronomical calculations, epitaphs, &c., were found with others of the mummies. When Mr. Chandler discovered that there was something with the mummies, he supposed or hoped it might be some diamonds or valuable metal, and was no little chagrined when he saw his disappointment. "He was immediately told, while yet in the custom house, that there was no man in that city who could translate his roll: but was referred, by the same gentleman, (a stranger,) to Mr. Joseph Smith, Jun., who, continued he, possesses some kind of power or gifts, by which he had previously translated similar characters." I was then unknown to Mr. Chandler, neither did he know that such a book or work as the record of the Nephites, had been brought before {350} the public. From New York, he took his collection on to Philadelphia, where he obtained the certificate of the learned, [4] and from thence came on to Kirtland, as before related, in July. Thus I have given a brief history of the manner in which the writings of the fathers, Abraham {351} and Joseph, have been preserved, and how I came in possession of the same--a correct translation of which I shall give in its proper place. [Sidenote: Tone of the American Press Toward the Prophet.] To show the spirit of the public journals, such as _the Philadelphia Saturday Courier, New York Daily Advertiser, Sunday Morning News_, and the press generally, the past year, towards me and the cause of God, which I have fearlessly espoused, I quote the following, as a specimen of the whole, from M. M. Noah's _New York Evening Star_: Heathen Temple on Lake Erie. That bold-faced imposter, Joe Smith, of Gold Bible and Mormon memory, has caused his poor fanatic followers to erect on the shores of Lake Erie, near Painesville, Ohio, a stone building, 58 by 78 feet, with dormer windows, denominating the same "The Temple of the Lord." We should think this work of iniquity extorted out of the pockets of his dupes, as it reflects its shadows over the blue Lake, would make the waters crimson with shame at the prostitution of its beautiful banks to such unhallowed purposes. Thus much from M. M. Noah, a Jew, who had used all the influence in his power, to dupe his fellow Jews, and make them believe that the New Jerusalem for them, was to be built on Grand Island, whose banks are surrounded by the waters of the same Lake Erie. The Lord reward him according to his deeds. Footnotes 1. This committee was the one having in charge the building of the Kirtland Temple. They were also managers of a store in Kirtland, through which much of the business connected with the construction of the temple was accomplished. The committee consisted of Hyrum Smith, Reynolds Cahoon and Jared Carter. 2. That is, Elder Hyde desired that the Prophet would reconcile the conduct of the above named committee with some of the revelations which in Elder Hyde's opinion taught that the Twelve were to be equal in both temporal and spiritual things. See Elder Hyde's letter, page 335. 3. That is, Father Smith had assisted in building the house, and was also at that time making his home with William. 4. The account here given of how the Prophet came into possession of the writings of Abraham, and of Joseph, the son of Jacob, was adapted from an article in the _Messenger and Advocate_, (Volume 2, Number 3, pages 233, 236, bearing date of December, 1835) signed by Oliver Cowdery. The article is addressed to William Frye, Esq.. of Gilead, Calhoun County, Ill. The certificate of the "learned" referred to, is in the body of the article. It seems that Michael H. Chandler, the owner of the Egyptian mummies and the papyrus, exhibited his treasures in Philadelphia, and, while there, obtained the following opinion of several prominent doctors: "Having examined with considerable attention and deep interest, a number of mummies from the Catacombs, near Thebes, in Egypt, and now exhibiting in the Arcade, we beg leave to recommend them to the observation of the curious inquirer on subjects of a period so long elapsed; probably not less than three thousand years ago. The features of some of these mummies are in perfect expression. The papyrus covered with black or red ink, or paint, in excellent preservation, are very interesting. The undersigned, unsolicited by any person connected by interest with this exhibition, have voluntarily set their names hereunto, for the simple purpose of calling the attention of the public to an interesting collection, not sufficiently know in this city." John Redman Coxe, M.D., Richard Harlan, M.D., J. Pancoast, M. D., William P. C. Barton, M. D., E. F. Rivinus, M.D., Samuel G. Morgan, M.D., "I concur in the above sentiments, concerning the collection of mummies in the Philadelphia Arcade, and consider them highly deserving the attention of the curious. "W. E. Horner, M. D." Another paragraph in the article explains how it came about that Mr. Chandler gave the Prophet a certificate, concerning his belief in the Prophet's ability to decipher the Egyptian hieroglyphics of the papyrus--which certificate will be found at page 235, of this volume, under the date of the purchase of the mummies and papyrus by certain persons in Kirtland. From the paragraph referred to, it appears that on the morning that Mr. Chandler first presented his papyrus to the Prophet Joseph Smith, he was shown by the latter, a number of characters which had been copied from the Nephite plates, and found that there were some points of resemblance between some of the Nephite characters and some of the characters on the Egyptian papyrus. Mr. Chandler then asked the Prophet's opinion concerning the antiquity of the Egyptian papyrus, and also requested him to give a translation of the characters. The Prophet gave Mr. Chandler a translation of some few of the Egyptian characters, which agreed with the interpretation given by learned men in other cities, where the mummies and papyrus had been exhibited, whereupon Mr. Chandler gave the Prophet a certificate, stating that fact. {352} Chapter XXVI. Opening of the Year 1836--The American Indians--Special Council Meetings in Kirtland. [Sidenote: Reflections of the Prophet.] _Friday Morning, January 1, 1836_.--This being the beginning of a new year, my heart is filled with gratitude to God that He has preserved my life, and the lives of my family, while another year has passed away. We have been sustained and upheld in the midst of a wicked and perverse generation, although exposed to all the afflictions, temptations, and misery that are incident to human life; for this I feel to humble myself in dust and ashes, as it were, before the Lord. But notwithstanding the gratitude that fills my heart on retrospecting the past year, and the multiplied blessings that have crowned our heads, my heart is pained within me, because of the difficulty that exists in my father's family. The devil has made a violent attack on my brother William and Calvin Stoddard, and the powers of darkness seem to lower over their minds, and not only over theirs, but they also cast a gloomy shade over the minds of my brethren and sisters, which prevents them from seeing things as they really are; and the powers of earth and hell seem combined to overthrow us and the Church, by causing a division in the family; and indeed the adversary is bringing into requisition all his subtlety to prevent the Saints from being endowed, by causing a division among the Twelve, also among the Seventy, and bickering and jealousies among the Elders and the official members of the Church; and so the leaven of iniquity {353} ferments and spreads among the members of the Church. But I am determined that nothing on my part shall be lacking to adjust and amicably dispose of and settle all family difficulties on this day, that the ensuing year and years, be they few or many, may be spent in righteousness before God. And I know that the cloud will burst, and Satan's kingdom be laid in ruins, with all his black designs; and that the Saints will come forth like gold seven times tried in the fire, being made perfect through sufferings and temptations, and that the blessings of heaven and earth will be multiplied upon their heads; which may God grant for Christ's sake. Amen. [Sidenote: Reconciliation of the Prophet and his Brother William.] Brothers William and Hyrum, and Uncle John Smith, came to my house, and we went into a room by ourselves, in company with father and Elder Martin Harris. Father Smith then opened our interview by prayer, after which he expressed himself on the occasion in a very feeling and pathetic manner, even with all the sympathy of a father, whose feelings were deeply wounded on account of the difficulty that was existing in the family; and while he addressed us, the Spirit of God rested down upon us in mighty power, and our hearts were melted. Brother William made a humble confession and asked my forgiveness for the abuse he had offered me. And wherein I had been out of the way, I asked his forgiveness. And the spirit of confession and forgiveness was mutual among us all, and we covenanted with each other, in the sight of God, and the holy angels, and the brethren, to strive thenceforward to build each other up in righteousness in all things, and not listen to evil reports concerning each other; but, like brothers indeed, go to each other, with grievances, in the spirit of meekness, and be reconciled, and thereby promote our happiness, and the happiness of the family, and, in short, the happiness and well-being of all. My wife and mother and my scribe were then called in, and we repeated the covenant to them {354} that we had entered into; and while gratitude swelled our bosoms, tears flowed from our eyes. I was then requested to close our interview, which I did, with prayer; and it was truly a jubilee and time of rejoicing; after which we all unitedly administered, by laying on of hands, to my cousin George A. Smith, who was immediately healed of a severe rheumatic affection all over the body, which caused excruciating pain. [Sidenote: Settlement of William Smith's case Before the Council.] _Saturday, January 2_.--According to previous arrangement, I went to the Council at nine o'clock. This Council was called to sit in judgment on a complaint preferred against Brother William Smith, by Orson Johnson, on the 29th of December. The Council organized and proceeded to business, but before entering on trial, Brother William arose and humbly confessed the charges preferred against him, and asked the forgiveness of the Council and the whole congregation. A vote was then called to know whether his confession was satisfactory, and whether the brethren would extend again to him the hand of fellowship. With cheerfulness the whole congregation raised their hands to receive him. Elder Almon W. Babbitt also confessed the charges which I preferred against him in a previous Council; and was received into fellowship. Council voted that Vinson Knight and Thomas Grover should be ordained Elders. And some other business was transacted in union and fellowship, and the best of feeling seemed to prevail among the brethren, and our hearts were made glad on the occasion, and there was joy in heaven, and my soul doth magnify the Lord, for His goodness and mercy endure forever. Elijah Fordham, Hyrum Dayton, Samuel James and John Herrot were also appointed by Council to be ordained Elders under my hands. {355} _Sunday, 3_.--Went to meeting at the usual hour. President Rigdon delivered a fine lecture upon the subject of Revelation. In the afternoon I confirmed ten or twelve persons who had been baptized, among whom was Malcham C. Davis, who was baptized during the intermission today. Brother William Smith made his confession to the Church to their satisfaction, and was cordially received into fellowship again. The Lord's Supper was administered, and Brother William gave out an appointment to preach in the evening at early candle-light, and preached a fine discourse; and this day has been a day of rejoicing to me. The cloud that has been hanging over us has burst with blessings on our heads, and Satan has been foiled in his attempts to destroy me and the Church, by causing jealousies to arise in the hearts of some of the brethren; and I thank my heavenly Father for the union and harmony which now prevail in the Church. [Sidenote: Preparation for the Hebrew School.] _Monday, 4_.--Met and organized our Hebrew school according to the arrangements that were made on Saturday last. We had engaged Doctor Piexotto to teach us in the Hebrew language, when we had our room prepared. We informed him that we were ready and our room was prepared. And he agreed to wait on us this day, and deliver his introductory lecture. Yesterday he sent us word that he could not come until Wednesday next. A vote was then called to know whether we would submit to such treatment or not; and carried in the negative; and Elder Sylvester Smith was appointed clerk to write him on the subject, and inform him that his services were not wanted; and Elders William E. M'Lellin and Orson Hyde despatched to Hudson Seminary to hire a teacher. They were appointed by the voice of the school to act in their behalf. However, we concluded to go on with our school and do the best we could until we obtained a teacher; and by the voice of the school I {356} consented to render them all the assistance I was able to for the time being. We are occupying the translating room for the use of the school, until another room can be prepared. It is the west room in the upper part of the Temple, and was consecrated this morning by prayer, offered up by Father Smith. This is the first day we have occupied it. This is a rainy time, and the roads are extremely muddy. Met this evening at the Temple, to make arrangements for a singing school. After some discussion, a judicious arrangement was made, a committee of six was chosen to take charge of the singing department. _Tuesday, 5_.--Attended the Hebrew school, divided it into classes. Had some debate with Elder Orson Pratt concerning the pronunciation of a Hebrew letter. He manifested a stubborn spirit, at which I was much grieved. [Sidenote: A Difference Between the Prophet and Orson Pratt.] _Wednesday, 6_.--Attended school and spent most of the forenoon in settling the unpleasant feelings that existed in the breast of Elder Orson Pratt. After much controversy, he confessed his fault for entering into any controversy concerning so small a matter as the sound of a Hebrew letter, and asked the forgiveness of the whole school, and was cheerfully forgiven by all. [Sidenote: A New Teacher in Hebrew Employed.] Elder M'Lellin returned from Hudson, and reported to the school that he had hired a teacher to teach us the term of seven weeks, for three hundred and twenty dollars; that is, forty scholars for that amount; to commence in about fifteen days. He is highly celebrated as a Hebrew scholar, and proposes to give us sufficient knowledge during the above term to start us in reading and translating the language. [Sidenote: Vacancies in the High Council Filled.] A High Council assembled at Kirtland for the purpose of filling the vacancies of the High Council of Zion. Presidents David Whitmer, John Whitmer and W. W. Phelps, and fifteen High {357} Priests and Elders present. President Phelps announced the death of Christian Whitmer on the 27th of November, 1835. Four councilors, namely Parley P. Pratt, Orson Pratt, William E. M'Lellin and Thomas B. Marsh, had been chosen Apostles, or especial witnesses; and Elisha B. Groves was appointed to take the place of Parley P. Pratt in the High Council of Zion, John Hitchcock in the place of William E. M'Lellin, George M. Hinkle of Orson Pratt, Elias Higbee of Thomas B. Marsh, and Peter Whitmer, Jun., of Christian Whitmer, deceased; who were ordained at the time to their office as councilors. [Sidenote: The Gathering of Israel and the American Indians.] Much has been said and done of late by the general government in relation to the Indians (Lamanites) within the territorial limits of the United States. One of most important points in the faith of the Church of the Latter Day Saints, through the fullness of the everlasting Gospel, is the gathering of Israel (of whom the Lamanites constitute a part)--that happy time when Jacob shall go up to the house of the Lord, to worship Him in spirit and in truth, to live in holiness; when the Lord will restore his judges as at the first, and His counselors as at the beginning; when every man may sit under his own vine and fig tree, and there will be none to molest or make afraid; when He will turn to them a pure language, and the earth will be filled with sacred knowledge, as the waters cover the great deep; when it shall no longer be said, the Lord lives that brought up the children of Israel out of the land of Egypt, but the Lord lives that brought up the children of Israel from the land of the north, and from all the lands whither He has driven them. That day is one, all important to all men. In view of its importance, together with all that the prophets have said about it before us, we feel like dropping a few ideas in connection with the official statements from the government concerning the Indians. In speaking of the gathering, we mean to be understood as speaking of it {358} according to scripture, the gathering of the elect of the Lord out of every nation on earth, and bringing them to the place of the Lord of Hosts, when the city of righteousness shall be built, and where the people shall be of one heart and one mind, when the Savior comes; yea, where the people shall walk with God like Enoch, and be free from sin. The word of the Lord is precious; and when we read that the vail spread over all nations will be destroyed, and the pure in heart see God, and reign with Him a thousand years on earth, we want all honest men to have a chance together and build up a city of righteousness, where even upon the bells of the horses shall be written _Holiness to the Lord_. [Sidenote: Policy of the Government of the United States Respecting the Indians.] The Book of Mormon has made known who Israel is, upon this continent. And while we behold the government of the United States gathering the indians, and locating them upon lands to be their own, how sweet it is to think that they may one day be gathered by the Gospel! Our venerable President of these United States (Andrew Jackson) speaks of the Indians as follows: _President Andrew Jackson's Views on the Policy of the General Government with Reference to the Indians_. The plan of removing the aboriginal people who yet remain within the settled portions of the United States, to the country west of the Mississippi River, approaches its consummation. It was adopted on the most mature consideration of the condition of this race, and ought to be persisted in till the object is accomplished, and prosecuted with as much vigor as a just regard to their circumstances will permit, and as far as their consent can be obtained. All preceding experiments for the improvement of the Indians have failed. It seems now to be an established fact, that they cannot live in contact with a civilized community and prosper. Ages of fruitless endeavors have at length brought us to a knowledge of this principle of intercommunication with them. The past we cannot recall, but the future we can provide for, Independently of the treaty stipulations into which we have entered with the various tribes for the usufructuary rights ceded to us, no one can doubt the moral duty of the government of the United States to {359} protect, and, if possible, to preserve and perpetuate the scattered remnants of this race which are left within our borders. In the discharge of this duty, an extensive region in the west has been assigned for their permanent residence. It has been divided into districts, and allotted among them. Many have already removed, and others are preparing to go; and, with the exception of two small bands, living in Ohio and Indiana, not exceeding fifteen hundred persons, and of the Cherokees, all the tribes on the east side of the Mississippi, and extending from Lake Michigan to Florida, have entered into engagements which will lead to their transplantation. The plan for their removal and re-establishment is founded upon the knowledge we have gained of their character and habits, and has been dictated by a spirit of enlarged liberality. A territory exceeding in extent to that relinquished has been granted to each tribe. Of its climate, fertility, and capability to support an Indian population, the representations are highly favorable. To these districts the Indians are removed at the expense of the United States, and with certain supplies of clothing, arms, ammunition, and other indispensable articles; they are also furnished gratuitously with provisions for the period of a year after their arrival at their new homes. In that time, from the nature of the country, and of the products raised by them, they can subsist themselves by agricultural labor, if they choose to resort to that mode of life. If they do not, they are on the skirts of the great prairies, where countless herds of buffalo roam, and a short time suffices to adapt their own habits to the changes which a change of the animals destined for their food may require. Ample arrangements have also been made for the support of schools; in some instances, council houses and churches are to be erected, dwellings to be constructed for the chiefs, and mills for cotton use. Funds have been set apart for the maintenance of the poor, the most necessary mechanical arts have been introduced, and blacksmiths, gunsmiths, wheelwrights, millwrights, etc., are supported among them. Steel and iron, and sometime salt are purchased for them; and plows and other farming utensils. Domestic animals, looms, spinning wheels, cards, etc., are presented to them; and besides these beneficial arrangements, annuities are in all cases paid, amounting in some instances to more than thirty dollars for each individual of the tribe, and in all cases sufficiently great, if justly divided and prudently expended, to enable them, in addition to their own exertions, to live comfortably. And as a stimulus for exertion, it is now provided by law, that in all cases of the appointment of interpreters, or other persons employed for the benefit of the Indians, a preference shall be given to persons of Indian descent, if such can {360} be found, who are properly qualified for the discharge of the duties. Such are the arrangements for the physical comfort and for the moral improvement of the Indians. The necessary measures for their political advancement and for their separation from our citizens have not been neglected. The pledge of the United States has been given by Congress, that the country designated for the residence of this people shall be "forever secured and guaranteed to them." A country west of Missouri and Arkansas has been assigned to them, into which the white settlements are not to be pushed. No political communities can be formed in that extensive region, except those that are established by the Indians themselves, or by the United States for them and with their concurrence. A barrier has thus been raised for their protection against the encroachments of the citizens, and guarding the Indians as far as possible, from those evils which have brought them to their present condition. Summary authority has been given by law, to destroy all ardent spirits found in their country without waiting the doubtful result and slow process of a legal seizure. I consider the absolute and unconditional interdiction of this article, among these people, as the first great step in their amelioration. Halfway measures will answer no purpose. These cannot successfully contend against the cupidity of the seller and the overpowering appetite of the buyer; and the destructive effects of the traffic are marked in every page of the history of our Indian intercourse. Some general legislation seems necessary for the regulation of the relations which will exist in this new state of things between the government and people of the United States and those transplanted Indian tribes, and for the establishment among the latter, with their own consent, some of the principles of intercommunication which their juxtaposition will call for; that moral may be substituted for physical force; the authority of a few simple laws, for the tomahawk; and that an end may be put to those bloody wars, whose prosecution seems to have made a part of their social system. After the further detail of the arrangements are completed, with a very general supervision over them, they ought to be left to the progress of events. These, I indulge the hope, will secure their prosperity and improvement; and a large portion of the moral debt we owe them will be paid. In addition to the above, we extract the following from the report on Indian affairs, made to Congress at {361} the present session. We add and arrange according to circumstances: The United Nation--Chippewas, Ottawas and Pottawatamies--about 1,000 in number, removed since September, 1834--possess 5,000,000 of acres of land on the east side of the Missouri and lying north-west of the north-west corner of Missouri [All these tribes may be rated at about 7,000]..1,000 The Choctaws, about 19,000, in number, have 15,000,000 of acres, lying between the Red River and the Canadian 19,000 A small band of Quapaws, 200 or 300, perhaps near 95,000 acres, between the western boundary of the State of Missouri and the eastern boundary of the Osages 300 The Creeks, about 3,000 or 4,000, have 13,140,000 acres on Arkansas and Canadian rivers 4,000 The Seminoles, and other Florida Indians, to the number of say 25,000, included as the owners of the above 13,140,000 acres 25,000 The Cherokees, amounting to say 16,000, have 13,000,000 of acres, near the 36th degree of north latitude 16,000 The Kickapoos, something less than 1,000, have 160,000 acres north of Fort Leavenworth 1,000 The Delawares, nearly 1,000, have 200,000 acres west and south of the Kickapoos 1,000 The Shawnees, 1,200 or 1,400, have 1,600,000 acres south side of Kansas River 1,400 The Ottawas, about 200, have 30,000 acres south of the Shawnees 200 The Weas, Pinkeshaws, Peoria, and Kashaskias, say 500 in all, have 260,000 acres south of the Shawnees 500 The Senecas and Shawnees, say 500, have 100,000 acres on the western boundaries of the State of Missouri 500 Of the native tribes west of the Mississippi, the report is as follows: Sioux 27,000 Iowas 12,00 Sacs of the Missouri 500 Omahas 1,400 Ottoes and Missourias 1,600 Pawnees 10,000 Camanches 7,000 {362} Minatares 15,000 Assinaboins 8,000 Crees 3,000 Gros Ventres 3,000 Crows 3,500 Quapaws 450 Caddoes [1] 2,000 Poncas 800 Arickarees 3,000 Cheyennes 2,000 Blackfeet 30,000 Foxes 1,600 Anepahas, Kioways, etc. 14,000 Osages 5,120 Kansa 1,471 Sacs 4,800 [Sidenote: Hopes of the Prophet in Behalf of the Indians.] The joy that we shall feel, in common with every honest American, and the joy that will eventually fill their bosoms on account of nationalizing the Indians, will be reward enough when it is shown that gathering them to themselves, and _for themselves_, to be associated with themselves, is a wise measure, and it reflects the highest honor upon our government. May they all be gathered in peace, and form a happy union among themselves, to which thousands may shout, _Esto perpetua_. [Sidenote: A Feast at Bishop Whitney's.] _Thursday, 7_.--Attended a sumptuous feast at Bishop Newel K. Whitney's. This feast was after the order of the Son of God--the lame, the halt, and the blind were invited, according to the instructions of the Savior. Our meeting was opened by singing, and prayer by Father Smith; after which Bishop Whitney's father and mother, and a number of others, were blessed with a patriarchal blessing. We then received a bountiful refreshment, furnished by the liberality of the Bishop. The company was large, and before we partook we had some of the songs of Zion sung; and our hearts were made glad by a foretaste of those joys that will be {363} poured upon the heads of the Saints when they are gathered together on Mount Zion, to enjoy one another's society for evermore, even all the blessings of heaven, when there will be none to molest or make us afraid. Returned home, and spent the evening. [Sidenote: Progress of Work on Kirtland Temple.] _Friday, 8_.--Spent the day in the Hebrew school, and made rapid progress in our studies. The plastering and hard-finishing on the outside of the Lord's house was commenced on the 2nd of November, 1835, and finished this day. The job was let to Artemas Millet and Lorenzo Young, at one thousand dollars. Jacob Bump took the job of plastering the inside of the house throughout, at fifteen hundred dollars, and commenced the same on the 9th of November last. He is still continuing the work, notwithstanding the inclemency of the weather. [Sidenote: Bishop Whitney's Unique Invitation to the Prophet.] _Saturday, 9_.--Attended school in the forenoon. About eleven o'clock received the following note: Thus saith the voice of the Spirit to me--If thy brother Joseph Smith, Jun., will attend the feast at thy house, this day (at twelve o'clock), the poor and the lame will rejoice in his presence, and also think themselves honored. Yours in friendship and love, Newel K. Whitney. January 9, 1836. I dismissed the school to accept this polite invitation, with my wife, father and mother. A large congregation assembled, a number were blessed under the hands of Father Smith, and we had a good time. Spent the evening at home. _Sunday, 10_.--Attended meeting at the usual hour. Elder Wilbur Denton and Wilkins J. Salisbury preached in the forenoon, and Brothers Samuel and Don Carlos Smith in the afternoon. They all did well, considering their youth. Administered the Sacrament during intermission. Elder Martin Harris baptized three. Spent the evening at home. [Sidenote: Visit of Alva Beaman to the Prophet.] {364} _Monday, 11_.--There being no school, I spent the day at home. Many brethren called to see me, among whom was Alva Beaman, from Genesee County, New York, who had come to attend the solemn assembly. I delight in the society of my brethren and friends, and pray that the blessings of heaven and earth may be multiplied upon their heads. [Sidenote: Preparations for the Solemn Assembly.] _Tuesday, 12_.--I called on the Presidency of the Church, and made arrangements to meet tomorrow at ten o'clock, a. m. to take into consideration the subject of the solemn assembly. This afternoon, a young man called to see the Egyptian manuscripts, which I exhibited. Also Brother Joseph Rose introduced to me, Russel Weaver, a Christian or Unitarian preacher, so-called, from Cambray, New York. We had some little controversy on prejudice, but soon came to an understanding. He spoke of the Gospel, and said he believed it, adding that it was good tidings of great joy. I replied that it was one thing to proclaim good tidings, and another to tell what these tidings were. He waived the conversation and withdrew. _Wednesday, 13_.--At ten o'clock I met in council with the Presidency of Kirtland and Zion, namely, Joseph Smith, Sen., Sidney Rigdon, Hyrum Smith, David Whitmer, John Whitmer, and W. W. Phelps; also the Twelve Apostles, the High Council of Zion, and the High Council of Kirtland, the Bishops of Zion and Kirtland, the Presidency of the Seventies, and many more of the Elders. Some of the Councilors, both of Zion and Kirtland, were absent. The council came to order, sang Adam-ondi-Ahman, [2] {365} and opened by prayer offered up by Joseph Smith, Sen.; when I made some remarks, in my introductory lecture before the authorities of the Church, in general terms, laying before them the business of the day, which was to supply some deficiencies in the Bishop's Council in this place, also in the High Council. [Sidenote: Vinson Knight Ordained into Kirtland Bishopric.] After some consideration upon the most proper manner of proceeding, Elder Vinson Knight was nominated as a counselor in the Bishopric at Kirtland. The nomination was made by the Bishop and seconded by the Presidency. The vote was then called from the Presidency, and carried; next from the High Council of Zion, and carried; from the Twelve, and carried; from the Council of the Seventy, and carried; from the Bishop of Zion and his Council, and carried. And Elder Knight was received by the universal voice and consent of all the authorities of the Church. Elder Knight was then ordained under the hands of Bishop Newel K. Whitney, to the office of High Priest {366} and Bishop's counselor, to fill the place of Elder Hyrum Smith, who had been ordained to the Presidency of the High Council of Kirtland. Council adjourned for one hour, by singing, "Come let us rejoice," etc. Council assembled again at one o'clock p. m. [Sidenote: Vacancies in the Kirtland High Council Filled.] John P. Greene was nominated and seconded by the Presidency, a member of the High Council of Kirtland, and carried by the unanimous voice of all the authority of the Church, to supply the place of President Oliver Cowdery, who had been elected to the Presidency of the High Council of Kirtland. Elder Thomas Grover was elected in like manner, a Councilor in the High Council, to fill the vacancy occasioned by Luke S. Johnson's having been ordained one of the Twelve Apostles. Elder Noah Packard was elected a member of the High Council of Kirtland, to fill the place of Sylvester Smith, who had been ordained to the Presidency of the Seventy. Elder John E. Page was nominated, but being absent, his name was dropped. Elder Joseph Kingsbury was unanimously chosen a High Councilor in Kirtland, to fill the vacancy occasioned by Orson Hyde's being ordained one of the Twelve Apostles. Elder Samuel James was unanimously chosen a member of the High Council of Kirtland, in place of Joseph Smith, Sen. The newly elected Councilors were then called forward in order as they were elected, and ordained under the hands of Presidents Rigdon, Joseph Smith, Jun., and Hyrum Smith, to be High Priests, and Councilors in this Stake of Zion. Many great and glorious blessings were pronounced upon the heads of these Councilors, by President Rigdon, who was spokesman on the occasion. [Sidenote: Vacancies Filled in the High Council of Zion.] The Council next proceeded to fill the vacancies in the {367} High Council of Zion, occasioned by the absence of Councilors John Murdock and Solomon Hancock. And Elders Alva Beaman and Isaac McWithy were appointed to serve as Councilors in the High Council of Zion, for the time being. Elders Nathaniel Milliken and Thomas Carrico were appointed by unanimous vote to officiate as doorkeepers in the House of the Lord. Presidents Joseph Smith, Jun., Sidney Rigdon, W. W. Phelps, David Whitmer and Hyrum Smith were appointed to draft rules and regulations to govern the House of the Lord. By unanimous voice of the assembly, moved, seconded, and carried, that no whispering shall be allowed in our councils or assemblies, nor any one allowed (except he be called upon or asks permission) to speak aloud upon any consideration whatever; and no man shall be interrupted while speaking, unless he is speaking out of place; and every man shall be allowed to speak in his turn. Elder Milliken objected to officiate in the House of the Lord as doorkeeper, on account of his health; and was released by the voice of the assembly. The minutes of the Council were then read, and Council adjourned until Friday, the 15th instant, at nine a. m., to the west school room, in the upper part of the temple. [Sidenote: Sidney Rigdon's Ailment.] President Sidney Rigdon requested some of the Presidency to lay their hands upon him, and rebuke a severe affliction in the face, which troubles him most at night. Elders Hyrum Smith and David Whitmer, by request, laid hands upon him and prayed for him, and rebuked his disease in the name of the Lord Jesus Christ. The whole assembly responded, Amen. Elder David W. Patten requested our prayers in behalf of his wife, that she might be healed. I offered up a {368} prayer for her recovery, and the assembly responded, Amen. President Rigdon arose and made some very appropriate remarks touching the endowment, and dismissed the assembly by prayer. [Sidenote: The Prophet's Joy.] This has been one of the best days that I ever spent; there has been an entire union of feeling expressed in all our proceedings this day; and the spirit of the God of Israel has rested upon us in mighty power, and it has been good for us to be here in this heavenly place in Christ Jesus; and although much fatigued with the labors of the day, yet my spiritual reward has been very great indeed. Spent the evening at home. [Sidenote: The Coming of Professor Seixas.] _Thursday, 14_.--Nine o'clock. Met the Hebrew class at the school room in the Temple, and made some arrangements about our anticipated teacher, Mr. Joshua Seixas, of Hudson, Ohio. I then returned to the council room in the printing office, to meet my colleagues who were appointed with myself to draft rules and regulations to be observed in the "House of the Lord," in Kirtland, built by the Church of the Latter-day Saints, in the year of our Lord 1834, which rules are as follows: _Rules and Regulations to be Observed in the House of the Lord in Kirtland_. I. It is according to the rules and regulations of all regularly and legally organized bodies to have a president to keep order. II. The bodies thus organized are under obligation to be in subjection to that authority. III. When a congregation assembles in this house, it shall submit to the following rules, that due respect may be paid to the order of worship, viz.: 1st. No man shall be interrupted who is appointed to speak by the Presidency of the Church, by any disorderly person or persons in the congregation, by whispering, by laughing, by talking, by menacing gestures, by getting up and running out in a disorderly manner, or by offering indignity to the manner of worship, or the religion, or to any {369} officer of said Church while officiating in his office, in anywise whatsoever, by any display of ill manners or ill breeding, from old or young, rich or poor, male or female, bond or free, black or white, believer or unbeliever. And if any of the above insults are offered, such measures will be taken as are lawful, to punish the aggressor or aggressors, and eject them from the house. 2nd. An insult offered to the presiding Elder of said Church shall be considered an insult to the whole body. Also, an insult offered to any of the officers of said Church, while officiating, shall be considered an insult to the whole body. 3rd. All persons are prohibited from going up the stairs in times of worship. 4th. All persons are prohibited from exploring the house, except waited upon by a person appointed for that purpose. 5th. All persons are prohibited from going into the several pulpits, except the officers who are appointed to officiate in the same. 6th. Ail persons are prohibited from cutting, marking or marring the inside or outside of the house with a knife, pencil, or any other instrument whatever, under pain of such penalty as the law shall inflict. 7th. All children are prohibited from assembling in the house, above or below, or any part of it, to play, or for recreation, at any time: and all parents, guardians, or masters, shall be amenable for all damage that shall accrue in consequence of their children's misconduct. 8th. All persons, whether believers or unbelievers, shall be treated with due respect by the authorities of the Church. 9th. No imposition shall be practiced upon any members of the Church, by depriving them of their rights in the house. Council adjourned _sine die_. [Sidenote: Return of Oliver Cowdery from Columbus, Ohio.] Returned home and spent the afternoon. Towards evening President Cowdery returned from Columbus, the capital of the State. I could spend but little time with him, being under obligation to attend at Mrs. Wilcox's, to join Mr. John Webb and Mrs. Catherine Wilcox in matrimony: also Mr. Thomas Carrico and Miss Elizabeth Baker, at the same place; all of which I performed in the customary manner in the midst of a large assembly. We then partook of some refreshments, and our hearts were made glad with the fruit of the vine. This is according to the pattern set by our Savior Himself, and we feel disposed to patronize all the institutions of heaven. {370} [Sidenote: The Council Meeting in the Kirtland Temple.] _Friday, 15_.--At nine a. m., met in council agreeable to adjournment, at the Council room in the Temple, and seated the authorities of the Church agreeable to their respective offices. I then made some observations respecting the order of the day, and the great responsibility we were under to transact all our business in righteousness before God, inasmuch as our decisions will have a hearing upon all mankind, and upon all generations to come. _Minutes of a Priesthood Meeting Held in Kirtland Temple, January 15, 1836_. Council opened in usual form, and proceeded to business by reading the rules and regulations to govern the house of the Lord, three times. The vote of the Presidency was then called upon these rules, followed by the High Council of Kirtland, the High Council of Zion, the Twelve, the Seventy, the Bishops of Zion and Kirtland, with their Counselors, each in turn; and after a few queries, answers, and debates, the above rules passed the several quorums in their order, by the unanimous voice of the whole, and are therefore received and established as a law to govern the House of the Lord in Kirtland. In the investigation of the subject, it was found that many who had deliberated upon it, were darkened in their minds, which drew forth some remarks from President Smith respecting the privileges of the authorities of the Church, that each should speak in his turn and in his place, and in his time and season, that there may be perfect order in all things; and that every man, before he makes an objection to any item that is brought before a council for consideration, should be sure that he can throw light upon the subject rather than spread darkness, and that his objection be founded in righteousness, which may be done by men applying themselves closely to study the mind and will of the Lord, whose Spirit always makes manifest and demonstrates the truth to the understanding of all who are in possession of the Spirit. After one hour's adjournment of the Council, Elder Don Carlos Smith was nominated to be ordained to the High Priesthood, also to officiate as President, to preside over that body in Kirtland. The vote of the quorums was called for in their order, and their nomination passed through the whole house by unanimous voice. Elder Alva Beaman was chosen in the same manner to preside over the Elders in Kirtland. {371} William Cowdery was nominated to officiate as President over the Priests of the Aaronic Priesthood in Kirtland. The vote of the assembly was called, beginning at the Bishop's Council, and passing through the several authorities, until it came to the presidency of the High Council in Kirtland, and received their sanction, having been carried unanimously in all the departments below. Oliver Olney was unanimously elected to preside over the Teachers in Kirtland. Ira Bond was unanimously chosen to preside over the deacons in Kirtland. Elders Don Carlos Smith and Alva Beaman were ordained to the offices to which they had been elected, under the hands of Presidents Joseph Smith, Jun., Sidney Rigdon, and Hyrum Smith, with many blessings. Bishop Whitney, of Kirtland, then proceeded to ordain William Cowdery, Oliver Olney and Ira Bond, and pronounced many blessings upon them according to their offices and standing. Moved, seconded, and carried, that all the several quorums take their turn in performing the office of doorkeeper in the House of the Lord; also, that Nathaniel Milliken, Thomas Carrico, Amos R. Orton, and Samuel Rolfe be appointed assistant doorkeepers. Moved, and carried, that the presidency of the High Council hold the keys of the House of the Lord, except the keys of one vestry, which is to be held by the Bishopric of the Aaronic Priesthood. Moved, and carried unanimously, that John Corrill be appointed to take charge of the House of the Lord in Kirtland immediately, and that the laws regulating the House of the Lord go into effect from this time, and that Elder Corrill see that they are enforced, with the privilege of calling as many as he chooses to assist him. Council adjourned _sine die_. Orson Hyde, Clerk Footnotes 1. The agent reported these Indians as upwards of 2,000. 2. Adam-ondi-Ahman was known to the saints at this time as the place where the Lord appeared unto Adam our Father, three years previous to his death, and ministered unto the righteous among his posterity assembled at that place; on which occasion Adam was called "Michael," "the Prince," "the Archangel," and the Lord administered unto Adam and said unto him, "I have set thee at the head: the multitude of nations shall come of thee, and thou art a prince over them." It was this knowledge that inspired the hymn sung on that occasion, composed by W. W. Phelps, and here follows: This earth was once a garden place, With all her glories common; And men did live a holy race, And worship Jesus face to face, In Adam-ondi-Ahman. We read that Enoch walked with God, Above the power of Mammon; While Zion spread herself abroad, And saints and angels sang aloud, In Adam-ondi-Ahman. Her land was good and greatly blessed, Beyond old Israel's Canaan; Her fame was known from east to west; Her peace was great and pure the rest Of Adam-ondi-Ahman. Hosanna to such days to come--The Savior's second coming, When all the earth in glorious bloom Affords the Saints a holy home, Like Adam-ondi-Ahman. (L.D.S. Hymn Book, p. 277.) {372} Chapter XXVII. Reconciliation of the First Presidency and Twelve Apostles--Pentecostal Times in Kirtland. _Saturday, 16_.--By request I met with the Council of the Twelve in company with my Counselors, Frederick G. Williams and Sidney Rigdon. _Special Council Meeting with the Twelve_. Council opened with singing, and prayer by Thomas B. Marsh, President of the Twelve. He arose and requested the privilege, in behalf of his colleagues, of each speaking in his turn without being interrupted; which was granted them. Elder Marsh proceeded to unbosom his feelings touching the mission of the Twelve, and more particularly respecting a certain letter which they received from the Presidency of the High Council in Kirtland, while attending a conference in the state of Maine; also spoke of being placed, in the council on Friday last, below the Councils of Kirtland and Zion, having been previously placed next the Presidency in our assemblies; also observed that they were hurt on account of some remarks made by President Hyrum Smith, on the trial of Gladden Bishop, (who had been previously tried before the Council of the Twelve, while on their mission in the east,) who had by their request, thrown his case before the High Council in Kirtland, for investigation; and the Twelve considered that their proceedings with him, were in some degree discountenanced. Elder Marsh then gave way to his brethren, and they arose and spoke in turn until they had all spoken, acquiescing in the observations of Elder Marsh, and made some additions to his remarks, which, in substance, were as follows: That the letter in question, which they received from the Presidency, in which two of their members were suspended, and the rest severely chastened, and that, too, upon testimony which was unwarranted; and particular stress was laid upon {373} a certain letter which the Presidency had received from Dr. Warren E. Cowdery, of Freedom, New York, in which he preferred charges against them, which were false, and upon which the Presidency had acted in chastening them; and therefore the Twelve had concluded that the Presidency had lost confidence in them; and that whereas, the Church in this place had caressed them at the time of their appointment to the Apostleship, they now treated them coolly, and also appeared to have lost confidence in them. They spoke of their having been in the work from the beginning almost, and had borne the burden in the heat of the day, and passed through many trials, and that the Presidency ought not to suspect their fidelity, nor lose confidence in them, neither ought they to have chastened them upon such testimony as was lying before them; also urged the necessity of an explanation upon the letter which they received from the Presidency, and the propriety of their having information respecting their duties, authority, etc., that they might come to an understanding in all things, that they might act in perfect unison and harmony before the Lord, and be prepared for the endowment; also that they had preferred a charge against Doctor Cowdery, for his unchristian conduct, which the Presidency had disregarded; also that President Oliver Cowdery, on a certain occasion, had made use of language to one of the Twelve that was unchristian and unbecoming any man; and that they would not submit to such treatment. The remarks of the Twelve were made in a very forcible and explicit manner, yet cool and deliberate. President Smith observed that the Presidency had heard them patiently, and, in turn, should expect to be heard patiently also. And first, he remarked that it was necessary that the Twelve should state whether they were determined to persevere in the work of the Lord, whether the Presidency were able to satisfy them or not. Vote called, and carried in the affirmative, unanimously. President Smith then said to the Twelve that he had not lost confidence in them; they had no reason to suspect his confidence; and that he would be willing to be weighed in the scale of truth, today, in this matter, and risk it in the day of judgment. Respecting the chastening contained in the letter in question, which he acknowledged might have been expressed in too harsh language, which was not intentional, he asked their forgiveness, inasmuch as he had hurt their feelings; but nevertheless, the letter that Elder M'Lellin wrote back to Kirtland, while the Twelve were in the east, was harsh also, and he was willing to set the one against the other. President Smith next proceeded to explain the duty of the Twelve, and their authority, which is next to the present Presidency, and that the arrangement of the assembly in this place, on the 15th instant, in placing {374} the High Councils of Kirtland next the Presidency, was because the business to be transacted, was business relating to that body in particular, which was to fill the several quorums in Kirtland, not because they were first in office, and that the arrangements were the most judicious that could be made on the occasion; also the Twelve are not subject to any other than the first Presidency, viz., "myself," said the Prophet, "Sidney Rigdon, and Frederick G. Williams, who are now my Counselors; and where I am not, there is no First Presidency over the Twelve." The Prophet also stated to the Twelve that he did not countenance the harsh language of President Cowdery to them, neither would he countenance it in himself nor in any other man, "although," said he, "I have sometimes spoken too harshly from the impulse of the moment, and inasmuch as I have wounded your feelings, brethren, I ask your forgiveness, for I love you and will hold you up with all my heart in all righteousness, before the Lord, and before all men; for be assured, brethren, I am willing to stem the torrent of all opposition, in storms and in tempests, in thunders and in lightnings, by sea and by land, in the wilderness or among false brethren, or mobs, or wherever God in His providence may call us. And I am determined that neither heights nor depths, principalities nor powers, things present or things to come, or any other creature, shall separate me from you. And I will now covenant with you before God, that I will not listen to or credit any derogatory report against any of you, nor condemn you upon any testimony beneath the heavens, short of that testimony which is infallible, until I can see you face to face, and know of a surety; and I do place unremitted confidence in your word, for I believe you to be men of truth. And I ask the same of you, when I tell you anything, that you place equal confidence in my word, for I will not tell you I know anything that I do not know. But I have already consumed more time than I intended when I commenced, and I will now give way to my colleagues." President Rigdon arose next and acquiesced in what President Smith had said, and acknowledged to the Twelve that he had not done as he ought, in not citing Dr. Warren A. Cowdery to trial on the charges that were put into his hands by the Twelve; that he neglected his duty in this thing, for which he asked their forgiveness, and would now attend to it, if they desired him to do so; [1] and President Rigdon also observed {375} to the Twelve, if he had spoken or reproved too harshly at any time, and had injured their feelings by so doing, he asked their forgiveness. President Williams arose and acquiesced in the above sentiments, expressed by the Prophet and President Rigdon, in full, and said many good things. The President of the Twelve then called a vote of that body, to know whether they were perfectly satisfied with the explanations given them, and whether they would enter into the covenant the Presidency had proposed to them, which was most readily manifested in the affirmative, by raising their hands to heaven in testimony of their willingness and desire to enter into this covenant, and their entire satisfaction with the explanation upon all the difficulties that were on their minds. The brethren then took each other by the hand in confirmation of the covenant, and there was a perfect union of feeling on this occasion, and the hearts of all overflowed with blessings, which the brethren pronounced upon one another's heads as the Spirit gave them utterance. In conclusion, the Prophet said: "My scribe is included in that covenant, and these blessings with us, for I love him for the truth and integrity that dwell in him. And may God enable us to perform our vows and covenants with each other, in all fidelity and righteousness before Him, that our influence may be felt among the nations of the earth, in mighty power, even to rend the kingdoms of darkness asunder, and triumph over priestcraft and spiritual wickedness in high places, and break in pieces all kingdoms that are opposed to the kingdom of Christ, and spread the light and truth of the everlasting Gospel from the rivers to the ends of the earth." Elder Beaman came in for counsel, to know whether it was best for him to return before the solemn assembly or not. After consideration, the Council advised him to tarry. Council dismissed by singing and prayer. Warren Parish, Clerk. [Sidenote: Testimonies of Presidency and Twelve.] _Sunday, 17_.--Attended meeting at the school house at the usual hour; a large congregation assembled. I {376} proceeded to arrange the several quorums present, first the Presidency, then the Twelve, and the Seventy who were present, also the Councilors of Kirtland and Zion. President Rigdon then arose and observed that instead of preaching the time would be occupied by the Presidency and Twelve, in speaking each in his turn until they had all spoken. The Lord poured out His Spirit upon us, and the brethren began to confess their faults one to the other, and the congregation was soon overwhelmed in tears, and some of our hearts were too big for utterance. The gift of tongues came on us also, like the rushing of a mighty wind, and my soul was filled with the glory of God. [Sidenote: Marriage and Sacrament.] In the afternoon I joined three couple in matrimony, in the public congregation, viz: William F. Cahoon and Marauda Gibbs, Harvey Stanley and Larona Cahoon, Tunis Rapley and Louisa Cutler. We then administered the Sacrament, and dismissed the congregation, which was so large that it was very unpleasant for all. We were then invited to a feast at Elder Cahoon's which was prepared for the occasion, and had a good time while partaking of the rich repast; and I verily realized that it was good for brethren to dwell together in unity, like the dew upon the mountains of Israel, where the Lord commanded blessings, even life forevermore. Spent the evening at home. _Monday, 18_.--Attended the Hebrew school. This day the Elders' school was removed into the Temple, in the room adjoining the Hebrew school. [Sidenote: Progress in Study of Hebrew.] _Tuesday, 19_.--Spent the day at school. The Lord blessed us in our studies. This day we commenced reading in our Hebrew Bibles with much success. It seems as if the Lord opens our minds in a marvelous manner, to understand His word in the original language; and my prayer is that God will speedily endow us with a knowledge of all languages and {377} tongues, that His servants may go forth for the last time the better prepared to bind up the law, and seal up the testimony. Form of Marriage Certificate. I hereby certify, that, agreeable to the rules and regulations of the Church of Jesus Christ of Latter-day Saints, on matrimony, Mr. William F. Cahoon and Miss Nancy M. Gibbs, both of this place, were joined in marriage, on Sabbath, the 17th, instant. Joseph Smith, Jun., Presiding Elder of said Church. Kirtland, Ohio, January 19th, 1836. _Wednesday, 20_.--Attended school at the usual hour, and spent the day in reading and lecturing, and made some advancement in our studies. In the evening I attended a matrimonial occasion with my family, at Mr. John Johnson's, having been invited to join Elder John F. Boynton and Miss Susan Lowell in marriage; a large and respectable company assembled, and were seated by Elders Orson Hyde and Warren Parrish, in the following order--The Presidency and their companions in the first seats, the Twelve Apostles in the second, the Seventy in the third, and the remainder of the congregation seated with their companions. Elder Boynton and lady, with their attendants, came in and were seated in front of the Presidency. [Sidenote: Marriage of J. F. Boynton.] A hymn was sung, after which I addressed the throne of grace. I then arose and read aloud a license, (according to the law of the land) granting any minister of the Gospel the privilege of solemnizing the rights of matrimony, and after calling for objection, if any there were, against the anticipated alliance between Elder Boynton and Miss Lowell; after waiting a sufficient time and hearing no objection, I observed that all forever after this must hold their peace. I then invited them to join hands. I pronounced the ceremony, according to the rules and regulations of the Church of the {378} Latter-day Saints, in the name of God, and in the name of Jesus Christ. I pronounced upon them the blessings of Abraham, Isaac, and Jacob, and such other blessings as the Lord put into my heart; and being much under the influence of a cold, I then gave way, and President Rigdon arose and delivered a very forcible address, suited to the occasion, and closed the services of the evening by prayer. [Sidenote: The Marriage Feast.] Elders Orson Hyde, Luke S. Johnson, and Warren Parrish, then presented the Presidency with three servers of glasses filled with wine, to bless. And it fell to my lot to attend to this duty which I cheerfully discharged. It was then passed round in order, then the cake in the same order; and suffice it to say, our hearts were made glad while partaking of the bounty of earth which was presented, until we had taken our fill; and joy filled every bosom, and the countenances of old and young seemed to bloom alike with cheerfulness and smiles of youth; and an entire unison of feeling seemed to pervade the congregation, and indeed I doubt whether the pages of history can boast of a more splendid and innocent wedding and feast than this, for it was conducted after the order of heaven, which has a time for all things; and this being a time of rejoicing, we heartily embraced it and conducted ourselves accordingly. Took leave of the company and returned home. [Sidenote: J. W. Olived and the Prophet.] _Thursday, 21_.--This morning, a minister from Connecticut, by the name of John W. Olived, called at my house and inquired of my father: "Does the Prophet live here?" My father replied he did not understand him. Mr. Olived asked the same question again and again, and received the same answer. He finally asked: "Does Mr. Smith live here?" Father replied: "O yes, sir, I understand you now." Father then stepped into my room and informed me that a gentleman had called to see me. I went into the room where he was, and the first question he asked me, after passing a compliment, {379} was: "How many members have you in your Church?" I replied that we had between fifteen hundred and two thousand in this branch. He then asked: "Wherein do you differ from other Christian denominations?" I replied, that we believe the Bible, and they do not. However, he affirmed that he believed the Bible. I told him then to be baptized. He replied that he did not realize it to be his duty. But when I laid before him the principles of the Gospel, viz: faith and repentance; baptism, for the remission of sins; and the laying on of hands, for the reception of the Holy Ghost, he manifested much surprise. I observed that the hour for school had arrived, and I must attend. The man appeared astonished at our doctrine, but by no means hostile. [Sidenote: Washing and Anointings in Kirtland Temple.] About three o'clock, p. m., I dismissed the school, and the Presidency retired to the attic story of the printing office, where we attended the ordinance of washing our bodies in pure water. We also perfumed our bodies and our heads in the name of the Lord. At early candle-light I met with the Presidency at the west school room, in the Temple, to attend to the ordinance of anointing our heads with holy oil; also the Councils of Kirtland and Zion met in the two adjoining rooms, and waited in prayer while we attended to the ordinance. I took the oil in my left hand, Father Smith being seated before me, and the remainder of the Presidency encircled him round about. We then stretched our right hands towards heaven, and blessed the oil, and consecrated it in the name of Jesus Christ. [Sidenote: The Prophet Blessed to Lead Israel in the Last Days.] We then laid our hands upon our aged Father Smith, and invoked the blessings of heaven. I then anointed his head with the consecrated oil, and sealed many blessings upon him. The Presidency then in turn laid their hands upon his head, beginning at the oldest, until they had all laid their hands upon him, and pronounced such blessings upon his head, {380} as the Lord put into their hearts, all blessing him to be our Patriarch, to anoint our heads, and attend to all duties that pertain to that office. The Presidency then took the seat in their turn, according to their age, beginning at the oldest, and received their anointing and blessing under the hands of Father Smith. And in my turn, my father anointed my head, and sealed upon me the blessings of Moses, to lead Israel in the latter days, even as Moses led him in days of old; also the blessings of Abraham, Isaac and Jacob. All of the Presidency laid their hands upon me, and pronounced upon my head many prophecies and blessings, many of which I shall not notice at this time. But as Paul said, so say I, let us come to visions and revelations. [Sidenote: The Prophet's Vision of the Celestial Kingdom; Alvin Smith.] The heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out I cannot tell. I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire; also the blazing throne of God, whereon was seated the Father and the Son. I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold. I saw Fathers Adam and Abraham, and my father and mother, my brother, Alvin, that has long since slept, and marvelled as that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the Lord had set His hand to gather Israel the second time, and had not been baptized for the remission of sins. Thus came the voice of the Lord unto me, saying-- _Revelation_. All who have died without a knowledge of this Gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom, for I, the Lord, will judge all men according to their works, according to the desire of their hearts. {381} [Sidenote: The Salvation of Children.] And I also beheld that all children who die before they arrive at the years of accountability, are saved in the celestial kingdom of heaven. I saw the Twelve Apostles of the Lamb, who are now upon the earth, who hold the keys of this last ministry, in foreign lands, standing together in a circle, much fatigued, with their clothes tattered and feet swollen, with their eyes cast downward, and Jesus standing in their midst, and they did not behold Him. The Savior looked upon them and wept. [Sidenote: The Prophet's Vision of the Twelve.] I also beheld Elder M'Lellin in the south, standing upon a hill, surrounded by a vast multitude, preaching to them, and a lame man standing before him supported by his crutches; he threw them down at his word and leaped as a hart, by the mighty power of God. Also, I saw Elder Brigham Young standing in a strange land, in the far south and west, in a desert place, upon a rock in the midst of about a dozen men of color, who appeared hostile. He was preaching to them in their own tongue, and the angel of God standing above his head, with a drawn Sword in his hand, protecting him, but he did not see it. And I finally saw the Twelve in the celestial kingdom of God. I also beheld the redemption of Zion, and many things which the tongue of man cannot describe in full. [Sidenote: Ministrations of Angels.] Many of my brethren who received the ordinance with me saw glorious visions also. Angels ministered unto them as well as to myself, and the power of the Highest rested upon us, the house was filled with the glory of God, and we shouted Hosanna to God and the Lamb. My scribe also received his anointing with us, and saw, in a vision, the armies of heaven protecting the Saints in their return to Zion, and many things which I saw. The Bishop of Kirtland with his Counselors, and the Bishop of Zion with his Counselors, were present with us, and received their anointings under the hands of Father {382} Smith, and this was confirmed by the Presidency, and the glories of heaven were unfolded to them also. [Sidenote: High Councils of Zion and Kirtland Anointed.] We then invited the High Councilors of Kirtland and Zion into our room, and President Hyrum Smith anointed the head of the President of the Councilors in Kirtland, and President David Whitmer the head of the President of the Councilors of Zion. The President of each quorum then anointed the heads of his colleagues, each in his turn, beginning at the oldest. [Sidenote: Further Visions and Revelations.] The visions of heaven were opened to them also. Some of them saw the face of the Savior, and others were ministered unto by holy angels, and the spirit of prophecy and revelation was poured out in mighty power; and loud hosannas, and glory to God in the highest, saluted the heavens, for we all communed with the heavenly host. And I saw in my vision all of the Presidency in the celestial kingdom of God, and many others that were present. Our meeting was opened by singing, and prayer was offered up by the head of each quorum; and closed by singing, and invoking the benediction of heaven, with uplifted hands. Retired between one and two o'clock in the morning. _Friday 22_.--Attended at the school room at the usual hour, but instead of pursuing our studies, we spent the time in rehearsing to each other the glorious scenes that occurred on the preceding evening, while attending to the ordinance of holy anointing. [Sidenote: Anointing of the Twelve and Seventy.] In the evening we met at the same place, with the Council of the Twelve, and the Presidency of the Seventy, who were to receive this ordinance [of anointing and blessing]. The High Councils of Kirtland and Zion were present also. After calling to order and organizing, the Presidency proceeded to consecrate the oil. We then laid our hands upon Elder Thomas B. Marsh, who is President of the Twelve, and ordained him to the authority of anointing his brethren. I then poured the {383} consecrated oil upon his head, in the name of Jesus Christ, and sealed such blessings upon him as the Lord put into my heart. The rest of the Presidency then laid their hands upon him and blessed him, each in his turn, beginning at the oldest. He then anointed and blessed his brethren from the oldest to the youngest. I also laid my hands upon them, and pronounced many great and glorious things upon their heads. The heavens were opened, and angels ministered unto us. The Twelve then proceeded to anoint and bless the Presidency of the Seventy, and seal upon their heads power and authority to anoint their brethren. The heavens were opened unto Elder Sylvester Smith, and he, leaping up, exclaimed: "The horsemen of Israel and the chariots thereof." Brother Don C. Smith was also anointed and blessed to preside over the High Priests' quorum. [Sidenote: Blessing of the Lord's Anointed.] President Rigdon arose to conclude the services of the evening by invoking the blessing of heaven upon the Lord's anointed, which he did in an eloquent manner; the congregation shouted a long hosanna: the gift of tongues fell upon us in mighty power, angels mingled their voices with ours, while their presence was in our midst, and unceasing praises swelled our bosoms for the space of half-an-hour. I then observed to the brethren, that it was time to retire. We accordingly closed our interview and returned home at about two o'clock in the morning, and the Spirit and visions of God attended me through the night. To the petitions which we sent up to Missouri, Governor Dunklin replied as follows: [2] City of Jefferson, Jan. 22nd, 1836. _To Messrs. W. W. Phelps and Others_, Gentlemen:--Your numerous petitions, post-marked "Kirtland," {384} came safe to hand. It is unnecessary for me to repeat to you my feelings on the subject of your grievances. What they were you have been already apprised, and, they have undergone no change. Your case was presented by me to the last General Assembly of the state. They did not legislate upon the subject. I am, however, persuaded, that it was for want of a constitutional power to pass any law that could afford you a proper remedy, prevented their acting upon the subject. Your feelings are very natural, when such causes exist to produce them; but you misconceive your case, and, consequently, do not advert to the proper remedy. You cannot make a case of _invasion or insurrection_ of the outrages committed upon your persons or property in Jackson County. And, unless one of those could be made out, it would be idle to address the President of the United States. If such a case had been made out, as Executive of this state, I should have immediately ordered out a military force to repel or suppress it. The mob in New York, to which you cite me, is not in point. The military force was there resorted to, for the purpose of _quieting_ the mob. You wish this kind of a force used to _restore_ justice. However palpable and grievous the outrages have been upon you, your only remedy for injuries done must be in and through the courts of justice. On a former occasion I informed you I was then in correspondence with the General Government, for a depot of arms, on the Missouri river, near our western boundary line. For reasons unknown to me, the Secretary of War has taken no steps during the last year towards the fulfillment of the subject. I have renewed the subject through our delegation in Congress, this winter. When this object shall be attained, it may furnish you a place of resort, for protection, in case of emergency, should you think proper to risk yourselves on your lands, in Jackson County, again. Respectfully, [Signed] Danl. Dunklin. [Sidenote: Doubts of Alva Beaman.] _Saturday, 23_.--Attended at the school room, as usual, and we came together filled with the Spirit, as on the past evening, and did not feel like studying, but commenced conversing upon heavenly things, and we spent the day agreeably and profitably. Elder Alva Beaman had been tempted to doubt the things which we received the evenings before, and he made an humble confession, and asked forgiveness of the school, which was joyfully accorded him, and he said he would try to resist Satan in the future. [Sidenote: Continuation of Spiritual Meetings.] _Sunday, 24_.--Met the several quorums in the room {385} under the printing office, and, after organizing and opening by prayer, called upon the High Council of Kirtland to proceed and confess their sins, as they might be directed by the Spirit, and they occupied the first part of the day, and confessed and exhorted as the Spirit led. In the afternoon, attended meeting again, and saw the bread and wine administered to the quorums and brethren who were present. In the evening met the Presidency in the chamber over the printing room, and counseled on the subject of endowment, and the preparation for the solemn assembly, which is to be called when the house of the Lord is finished. [Sidenote: Illness of Warren Parrish.] _Monday, 25_.--Received a line from my scribe, informing me of his ill health, as follows-- Brother Joseph--My great desire is to be in your company and in the assembly of the Saints, where God opens the heavens, and exhibits the treasures of eternity. It is the only thing that has stimulated me, for a number of days past, to leave my house; for be assured, dear brother, my bodily affliction is severe. I have a violent cough, more especially at night, which deprives me of my appetite, and my strength fails, and writing has a particular tendency to injure my lungs, while I am under the influence of such a cough. I therefore, with reluctance, send your journal to you, until my health improves. Yours in haste, Warren Parish. P. S.--Brother Joseph, pray for me, and ask the prayers of the class on my account also. W. P. Appointed Elder Sylvester Smith, acting scribe, for the time being, or, till Elder Parrish shall recover his health. Spent the day at home, receiving visitors. [Sidenote: Arrival of Prof. Seixas.] _Tuesday, 26_.--Mr. Seixas arrived from Hudson, to teach the Hebrew language, and I attended upon the organizing of the class, for the purpose of receiving lectures upon Hebrew grammar. His hours of instruction are from ten to eleven, a. m.; and from two to {386} three, p. m. His instruction pleased me much. I think he will be a help to the class in learning Hebrew. _Wednesday, 27_.--Attended school as usual, and also attended to other matters which came before me. _Thursday, 28_.--Attended school at the usual hour. [Sidenote: Continuation of Ministrations and Visions.] In the evening met the quorum of High Priests, in the west room of the upper loft of the Lord's house, and, in company with my counselors, consecrated and anointed the counselors of the presidents of the High Priests' quorum, and, having instructed them and set the quorum in order, I left them to perform the holy anointing, and went to the quorum of Elders at the other end of the room. I assisted in anointing the counselors of the president of the Elders, and gave the instruction necessary for the occasion, and left the president and his counselors to anoint the Elders while I should go to the adjoining room, and attend to organizing and instructing the quorum of the Seventy. I found the Twelve Apostles assembled with this quorum, and I proceeded, with the quorum of the Presidency, to instruct them, and also the seven presidents of the Seventy Elders, to call upon God with up-lifted hands, to seal the blessings which had been promised to them by the holy anointing. As I organized this quorum, with the presidency in this room, President Sylvester Smith saw a pillar of fire rest down and abide upon the heads of the quorum, as we stood in the midst of the Twelve. When the Twelve and the seven presidents were through with their sealing prayer, I called upon President Sidney Rigdon to seal them with uplifted hands; and when he had done this, and cried hosanna, that all the congregation should join him, and shout hosanna to God and the Lamb, and glory to God in the highest. It was done so, and Elder Roger Orton saw a mighty angel riding upon a horse of fire, with a flaming sword in his hand, followed by five others, encircle the house, and protect the Saints, even the Lord's anointed, from the power of Satan and a {387} host of evil spirits, which were striving to disturb the Saints. President William Smith, one of the Twelve, saw the heavens opened, and the Lord's host protecting the Lord's anointed. President Zebedee Coltrin, one of the seven presidents of the Seventy, saw the Savior extended before him, as upon the cross, and a little after, crowned with glory upon his head above the brightness of the sun. After these things were over, and a glorious vision, which I saw, had passed, I instructed the seven presidents to proceed and anoint the Seventy, and returned to the room of the High Priests and Elders, and attended to the sealing of what they had done, with up-lifted hands. The Lord assisted my brother, Don Carlos, the president of the High Priests, to go forward with the anointing of the High Priests, so that he had performed it to the acceptance of the Lord, notwithstanding he was very young and inexperienced in such duties; and I felt to praise God with a loud hosanna, for His goodness to me and my father's family, and to all the children of men. Praise the Lord, all ye, His Saints, praise His holy name. After these quorums were dismissed, I retired to my home, filled with the Spirit, and my soul cried hosanna to God and the Lamb, through the silent watches of the night; and while my eyes were closed in sleep, the visions of the Lord were sweet unto me, and His glory was round about me. Praise the Lord. _Friday, 29_.--Attended school and read Hebrew. I received a line from the presidency of the Elders' quorum, they wishing to know whom they should receive into their quorum, I answered verbally. [Sidenote: The Prophet Feasts his Father's Family.] Afternoon, I called in all my father's family and made a feast, and related my feelings towards them. My father pronounced patriarchal blessings on the heads of Henry Gannet, Charles H. Smith, Marietta Carter, Angeline Carter, Johanna Carter, and {388} Nancy Carter. This was a good time to me, and all the family rejoiced together. We continued the meeting till about eight o'clock in the evening, and related the goodness of God to us, in opening our eyes to see the visions of heaven, and in sending His holy angels to minister unto us the word of life. We sang the praise of God in animated strains, and the power of union and love was felt and enjoyed. _Saturday, 30_.--Attended school, as usual, and waited upon several visitors, and showed them the record of Abraham. Mr. Seixas, our Hebrew teacher, examined it with deep interest, and pronounced it to be original beyond all doubt. He is a man of excellent understanding, and has a knowledge of many languages which were spoken by the ancients, and he is an honorable man, so far as I can judge yet. _Resolutions_. At a conference of the Presidency of the Church, it was resolved that no one be ordained to an office in the Church in Kirtland, without the voice of the several quorums, when assembled for Church business. Resolved--That Alva Beaman, president of the Elders, be directed to give to the Presidents of the Church a list of the names of the several Elders, comprising his quorum, and all other Elders in Kirtland, not belonging to any quorum now established. Resolved--That Harvey Whitlock be restored to the Church, in full fellowship, on his being rebaptized, and after, be ordained to the High Priesthood. Oliver Cowdery, Clerk. [Sidenote: Anointing the Seventy.] In the evening, went to the upper rooms of the Lord's house, and set the different quorums in order. Instructed the presidents of the Seventy concerning the order of their anointing, and requested them to proceed and anoint the Seventy. Having set all the quorums in order, I returned to my house, being weary with continual anxiety and labor, in putting all the authorities in order, and in striving to purify them for the solemn assembly, according to the commandment of the Lord. {389} _Sunday, 31_.--Attended divine service in the school house, arranged the several quorums of the authorities of the Church, appointed doorkeepers to keep order about the door, because of the crowd, and to prevent the house from being excessively crowded. The High Council of Zion occupied the first part of the day, in speaking as they were led, and relating experiences, trials, etc. Afternoon. House came to order, as usual, and President Sidney Rigdon delivered a short discourse, and we attended to the breaking of bread. In the evening, my father attended to the blessing of three brethren, at President Oliver Cowdery's. Spent the evening at home. Footnotes 1. Evidently this matter concerning Warren A. Cowdery was afterwards taken up and settled amicably, as the Doctor published the following note of explanation and acknowledgment in the February, 1836, number of the _Messenger and Advocate_ "Notice. "I hereby give to all whom it may concern, that Messrs. T. B. Marsh and others, denominated the 'Twelve,' while on their mission to the East, last season, received a letter from the Presidency of the Church in which they were censured for neglecting to teach the Church in Freedom, Cattaraugus County, N. Y., the necessity of contributing of their earthly substance for the building of the House of the Lord in this place. The rebuke from the Presidency, (as the undersigned has been informed) was predicated upon a letter addressed by him, to the presidents or some one of them, stating that they, the Twelve, taught no such thing. The undersigned although actuated by the purest motives at the time he wrote believing he had stated nothing but the truth, has since become satisfied from the best of evidence, that that particular item in their instructions was not omitted as he had represented, he, therefore, most deeply regrets it, being sensible as he now is, that he was the cause (although innocent) of wounding the best of feelings, and depressing spirits buoyant with hope, while in the field of useful labor at a distance from home."--W. A. Cowdery. 2. The communication from Governor Dunklin, of Missouri, which follows, is found as "Note H," in the addenda of the manuscript History, Book "B." And is placed here in the Prophet's narrative, under the date on which it was written, _viz_. January 22, 1836. {390} Chapter XXVIII. The Prophet's Ministry and Studies in Kirtland. [Sidenote: Further Arrangements for the Study of Hebrew.] _Monday, February 1, 1836_--Attended school as usual, and in company with the other members of the committee organized another class of thirty, to receive Mr. Seixas' lectures on the Hebrew. In the evening, attended to the organizing of the quorums of High Priests, Elders, Seventy, and Bishops, in the upper rooms of the house of the Lord, and after blessing each quorum in the name of the Lord, I returned home. I had another interview with Mr. Seixas, our Hebrew teacher, and related to him some of the dealings of God with me, and gave him some of the evidence of the truth of the work of the latter days. He listened cordially and did not oppose. _Tuesday 2_.--Attended school as usual, and to various other duties. [Sidenote: The Gathering of Israel.] Went to the school house in the evening, and heard an animated discourse delivered by President Rigdon. He touched on the outlines of our faith, showed the scattering and gathering of Israel, from the Scriptures, and the stick of Joseph in the hands of Ephraim, as also from the scriptures of Moses. It was an interesting meeting, the Spirit bore record that the Lord was well pleased. _Wednesday, 3_.--Morning, attended our Hebrew lecture. [Sidenote: Names for the Second Quorum of Seventy.] Afternoon, studied with Oliver Cowdery and Sylvester Smith. Received many visitors, and showed them the {391} Records of Abraham. My father blessed three with a patriarchal blessing. President Alva Beaman handed in seventy of his quorum designed for another Seventy if God will. [Sidenote: Hebrew Class Arrangements] _Thursday, 4_.--Attended school, and assisted in forming a class of twenty-two members to read at three o'clock, p. m. The other twenty-three read at eleven o'clock. The first class recites at a quarter before ten, a. m., and the second a quarter before two, p. m. We have a great want of books, but are determined to do the best we can. May the Lord help us to obtain this language, that we may read the Scriptures in the language in which they were given. _Friday, 5_.--Attended school, and assisted the committee to make arrangements to supply the third and fourth classes with books; concluded to divide a Bible into several parts, for the benefit of said classes; continued my studies in the Hebrew; received several visitors, and attended various duties. [Sidenote: Arrangements of Quorums to Receive Spiritual Blessings.] _Saturday, 6_.--Called the anointed together to receive the seal of all their blessings. The High Priests and Elders in the council room as usual, the Seventy with the Twelve in the second room, and the Bishops in the third. I labored with each of these quorums for some time to bring them to the order which God had shown to me, which is as follows: The first part to be spent in solemn prayer before God, without any talking or confusion; and the conclusion with a sealing prayer by President Rigdon, when all the quorums were to shout with one accord a solemn hosanna to God and the Lamb, with an Amen, Amen and Amen; and then all take seats and lift up their hearts in silent prayer to God, and if any obtain a prophecy or vision, to rise and speak that all may be edified and rejoice together. I had considerable trouble to get all the quorums united in this order. I went from room to room repeatedly, and {392} charged each separately, assuring them that it was according to the mind of God, yet, notwithstanding all my labor, while I was in the east room with the Bishops' quorum, I felt, by the Spirit, that something was wrong in the quorum of Elders in the west room, and I immediately requested Presidents Oliver Cowdery and Hyrum Smith to go in and see what was the matter. The quorum of Elders had not observed the order which I had given them, and were reminded of it by President Don Carlos Smith, and mildly requested to preserve order, and continue in prayer. Some of them replied that they had a teacher of their own, and did not wish to be troubled by others. This caused the Spirit of the Lord to withdraw; this interrupted the meeting, and this quorum lost their blessing in a great measure. The other quorums were more careful, and the quorum of the Seventy enjoyed a great flow of the Holy Spirit. Many arose and spoke, testifying that they were filled with the Holy Ghost, which was like fire in their bones, so that they could not hold their peace, but were constrained to cry hosanna to God and the Lamb, and glory in the highest. [Sidenote: Visions in the Kirtland Temple.] President William Smith, one of the Twelve, saw a vision of the Twelve, and Seven in council together in old England, and prophesied that a great work would be done by them in the old countries, and God was already beginning to work in the hearts of the people. President Zebedee Coltrin, one of the Seven, saw a vision of the Lord's host. And others were filled with the Spirit, and spake with tongues and prophesied. This was a time of rejoicing long to be remembered. Praise the Lord. _Sunday, 7_.--Attended meeting at the usual hour. The quorums were seated according to their official standing in the Church. The Bishop of Zion and his counselors occupied the forenoon in confession and exhortation. The {393} Bishop of Kirtland and his counselors occupied the stand in the afternoon. The discourses of these two quorums were interesting. A number of letters of commendation were presented and read, a vote was called, and all were received into the Church in Kirtland. Bread was broken and blessed, and while it was passing, President Rigdon commenced speaking from Acts 2, and continued about fifteen minutes. His reasoning was good. The wine was then blessed and passed, after which meeting dismissed. In the evening, met with the Presidency in the loft of the printing office, in company with the presidency of the Seventy, to choose other Seventy also. Blessed one of the Zion brethren. Dismissed and retired. _Monday, 8_.--Attended school at the usual hour. [Sidenote: Warren Parrish Resumes his Duty as Scribe.] In the afternoon, lectured in the upper room of the printing office with some of the brethren. At evening, visited Mr. Seixas, in company with Presidents Rigdon and Cowdery. He conversed freely; is an interesting man. Elder Parrish, my scribe, received my journal again. His health is so much improved, that he thinks he will be able, with the blessing of God, to perform his duty. _Tuesday, 9_.--Spent the day in studying the Hebrew language. Fine weather and sleighing. Evening at home. _Wednesday, 10_.--At ten o'clock, met at the school room to read Hebrew. Afternoon, read in the upper room of the printing office. [Sidenote: Hyrum Smith Meets with an Accident.] At four o'clock, called at the school room in the Temple to make some arrangements concerning the classes. On my return, I was informed that Brother Hyrum Smith had cut himself. I immediately repaired to his house, and found him badly wounded in his left arm, he had fallen on his ax, which caused a wound about four or five inches in length. Doctor Williams sewed it up and dressed it, and I feel to thank God that it is no worse, and I ask my Heavenly Father in the name of Jesus Christ to heal my brother {394} Hyrum, and bless my father's family, one and all, with peace and plenty, and eternal life. _Thursday, 11_.--Attended school, and read Hebrew with the morning class. Spent the afternoon in reading, and in exhibiting the Egyptian records to those who called to see me, and heaven's blessings have attended me. _Friday, 12_.--Spent the day in reading Hebrew, and attending to the duties of my family, and the duties of the Church. [Sidenote: Remarks of the Prophet on Those Unworthy of the Ministry.] I met in company with the several quorums in the school room in the temple, at evening, to take into consideration the subject of ordination. I made some remarks upon the subject of our meeting, which were as follows: Many are desiring to be ordained to the ministry, who are not called, consequently the Lord is displeased. Secondly, many already have been ordained, who ought not to hold official stations in the Church, because they dishonor themselves and the Church, and bring persecution swiftly upon us, in consequence of their zeal without knowledge. I requested the quorums to take some measures to regulate the same. I proposed some resolutions, and remarked to the brethren that the subject was now before them, and open for discussion. The subject was discussed by Presidents Sidney Rigdon and Oliver Cowdery, and Elder Martin Harris, and others, and resolutions were drafted by my scribe (who served as clerk on the occasion), read, and rejected. It was then proposed that I should indite resolutions, which I did as follows: _The Prophet's Draft of Resolutions_. First. Resolved--That no one be ordained to any office in the Church in this stake of Zion, at Kirtland, without the unanimous voice of the several bodies that constitute this quorum, who are appointed to do Church business in the name of said Church, viz., the Presidency of the Church; the Twelve Apostles of the Lamb; the twelve High Councilors of Kirtland; the twelve High {395} Councilors of Zion; the Bishop of Kirtland and his counselors; the Bishop of Zion and his counselors; and the seven presidents of Seventies; until otherwise ordered by said quorums. Second. And further Resolved--That no one be ordained in the branches of said Church abroad, unless they are recommended by the voice of the respective branches of the Church to which they belong, to a general conference appointed by the heads of the Church, and from that conference receive their ordination. The foregoing resolutions were concurred in by the presidents of the Seventies. _Saturday, 13_.--Spent the day in reading Hebrew. At noon I prepared a horse and sleigh for Professor Seixas to go to Hudson and see his family. _Action of the Twelve on the Resolutions Governing Ordinations_. At one o'clock p. m. the council of the Twelve Apostles met in the house of the Lord, and after prayer and consultation upon the nature and expediency of the preceding resolutions offered in council on the 12th instant, it was unanimously agreed to offer the following amendment to the second resolution, (perfectly acquiescing in the first) viz.: That none be ordained to any office in the branches to which they belong; but to be recommended to a general conference appointed by those, or under the direction of those, who are designated in the book of Doctrine and Covenants, as having authority to ordain and set in order all the officers of the Church abroad, and from that conference receive their ordination. Thomas B. Marsh, Chairman. Orson Hyde, Wm. E. M'Lellin, Clerks. _Sunday, 14_.--Attended to the ordinance of baptism before meeting. [Sidenote: The Faith and Confidence of Seventy.] At the usual hour attended meeting. The presidents of the Seventy expressed their feelings on the occasion, and their faith in the Book of Mormon and the revelations, also their entire confidence in all the quorums that are organized in the Church of Latter-day Saints. A good time--the Spirit of God {396} rested upon the congregation. Administered the Sacrament, and confirmed a number that had been baptized, and then dismissed the meeting. _Monday 15_.--Attended school at the usual hours. [Sidenote: Progress in the Study of Hebrew.] Spent the afternoon in reading Hebrew and in receiving and waiting on visitors. On this day we commenced translating the Hebrew language, under the instruction of Professor Seixas, and he stated that we were the most forward of any class he ever instructed for the same length of time. _Tuesday, 16_.--Attended school at the usual hour. Resumed our translating, and made rapid progress. Many called to see the House of the Lord, and the Egyptian manuscript, and to visit me. Extremely cold weather, and fine sleighing. _Wednesday, 17_.--Attended the school and read and translated with my class as usual. My soul delights in reading the word of the Lord in the original, and I am determined to pursue the study of the languages, until I shall become master of them, if I am permitted to live long enough. At any rate, so long as I do live, I am determined to make this my object; and with the blessing of God, I shall succeed to my satisfaction. Elder Coe called to make some arrangements about the Egyptian mummies and records. He proposes to hire a room at John Johnson's Inn, and exhibit them there from day to day, at certain hours, that some benefit may be derived from them. I complied with his request, and only observed that they must be managed with prudence and care, especially the manuscripts. _Action of the Kirtland High Council on the Resolutions on Ordinations_. The High Council of Kirtland met in the House of the Lord at six o'clock, p. m., to discuss the subject of ordination, as laid before the Council on the 12th instant; and also the proposed amendment of the Twelve Apostles of the 13th. After discussing the resolutions drawn {397} by President Smith, it was voted unanimously that they should remain entire, and the proposed amendment of the Twelve Apostles be rejected. Joseph C. Kingsbury, Clerk. _Thursday, 18_.--Spent the day as usual in attending to my family concerns, receiving and waiting upon those who called for instructions, and attending to my studies. _Action of the High Council of Zion on the Resolution on Ordinations_. The High Council of Zion met in the upper room of the printing office at seven o'clock p.m. to discuss the subject of ordination, as laid before them in the council of the 12th instant, and also the amendment of the Twelve Apostles. After discussing the resolutions drawn up by the President, it was voted unanimously that they should remain, and that we perfectly acquiesce in said resolutions without any alteration or amendment. Elias Higbee, Clerk. [Sidenote: The Prophet's Regard for Prof. Seixas.] _Friday, 19_.--Attended with the morning class and translated. Professor Seixas handed me the names of a few whom he had selected from the first class, and requested us to meet together this afternoon and lecture, which we did, in the upper room of the printing office. The names are as follows: Presidents Sidney Rigdon, Oliver Cowdery, William W. Phelps, Bishop Edward Partridge, Elders William E. M'Lellin, Orson Hyde, Orson Pratt, Sylvester Smith, myself, and scribe. These, and Prof. Seixas, to meet one hour on the following morning. I conversed with Mr. Seixas on the subject of religion, at my house this afternoon. He listened with attention, and appeared interested with my remarks. And I believe the Lord is striving with him, by His Holy Spirit, and that he will eventually embrace the new and everlasting covenant, for he is a chosen vessel unto the Lord to do His people good; but I forbear lest I get to prophesying upon his head. {398} This evening President Rigdon and myself called at Mr. Seixas' lodgings and conversed with him upon the subject of the school. Had a pleasant interview. _Saturday, 20_.--At home attending to my domestic concerns. At nine o'clock attended the school, and translated with the morning class. Spent the afternoon with my class in the printing office and the evening at home. [Sidenote: The Varied Activities of the Prophet.] _Sunday, 21_.--Spent the day at home in reading, meditation and prayer. I reviewed my lesson in Hebrew. Some three or four persons were baptized, and the powers of darkness seem to be giving way on all sides. Many who have been enemies to the work of the Lord, are beginning to enquire into the faith of the Latter-day Saints, and are friendly. _Monday, 22_.--Translated Hebrew with the first class in the morning. Returned home and made out my returns, to the county clerk on eleven marriages which I had solemnized within three months--eight by license from the clerk of the court of common pleas in Geauga County, Ohio, and three by publishment. Sent them to Chardon by Elijah Fuller. I baptized John O. Waterman. Spent the afternoon translating with my scribe, Elder Warren Parrish, at his house. At four o'clock met Professor Seixas and the school committee at the printing office, to make some arrangements for the advancement of the several classes. _Action of the First Presidency on the Resolutions on Ordinations_. The Presidency of the Church met and took in consideration the resolutions presented to the Twelve Apostles, (dated Feb. 12th), the presidents of Seventies, the High Councils of the Church for Zion and Kirtland. After due deliberation it was unanimously agreed that the original resolutions be adopted without amendments. Oliver Cowdery, Clerk of Council. {399} The lower room of the Temple is now prepared for painting. Elder Brigham Young was obliged to leave the Hebrew class and superintend the painting of the lower room until finished. [1] This afternoon the sisters met to make the veil of the Temple. Father Smith presided over them, and gave them much good instruction. Closed by singing and prayer, which is customary at the commencement and close of all councils and meetings of the Church of Latter-day Saints, although not always mentioned in this record. _Tuesday, 23_.--Read and translated Hebrew. This afternoon the sisters met again at the Temple to work on the veil. [2] Towards the close of the day I met with the Presidency and many of the brethren in the house of the Lord, and made some remarks from the pulpit upon the rise and progress of the Church of Christ of Latter-day Saints, and pronounced a blessing upon the sisters, for their liberality in giving their services so cheerfully, to make the veil for the Lord's House; also upon the congregation; and dismissed. _Wednesday, 24_.--Attended to my studies as usual. [Sidenote: The Selection of Men for the Ministry.] In the evening, met the quorums at the school room in the Temple to take into consideration the propriety or {400} impropriety of ordaining a large number of individuals who wish to be ordained to official stations in the Church. Each individual's name was presented and the voice of the assembly called; and William Wightman, Charles Wightman, David Cluff, Truman Jackson, Reuben Barton, Daniel Miles, and Moses Daily, were received, and nineteen were rejected. Their ordinations deferred until another time. Presidents Orson Hyde, Oliver Cowdery, and Sylvester Smith, were nominated to draft rules and regulations concerning licenses, and by vote of the assembly passed unanimously. Thomas Burdick was chosen by nomination to officiate as clerk, to record licenses, and is to receive pay for his services. Also voted that the Twelve and Seventy see that the calls for preaching in the region round about Kirtland be attended to, and filled by judicious Elders of this Church. _Tuesday, 25_.--Attended to my studies as usual, and made some advancement. In the afternoon I was called upon by Elder Rigdon to go and see his wife, who was very sick. I did so in company with my scribe. We prayed for her and anointed her in the name of the Lord, and she began to recover from that very hour. Returned home and spent the evening there. _Friday, 26_.--Read Hebrew with the first class in the morning. Spent the afternoon in the printing office. Settled some misunderstanding between Brother William Smith and Professor Seixas. _Saturday 27_.--Cold, and fine sleighing. I prepared my horse and sleigh for Mr. Seixas to ride to Hudson and visit his family, to return on Monday next. Attended with my class at the printing office, both in the forenoon and afternoon, lectured and also translated Hebrew. [Sidenote: Respectful Inquiries About the Work.] _Sunday, 28_.--This morning two gentlemen, late from {401} Scotland, called to see me, to make inquiries about the work of the Lord in these last days. They treated me with respect, and the interview was pleasing to me, and I presume interesting to them. They attended our meeting with me, and expressed satisfaction at what they heard. They spoke of Irving, [3] the religious reformer, and his prophecies. After meeting I returned home and spent the after part of the day and evening in reading and translating the Hebrew. [Sidenote: The Manliness of Elder Morey.] _Monday, 29_.--Spent the day in studying as usual. A man called to see the House of the Lord, in company with another gentleman. On entering the door they were politely invited, by the gentleman who had charge of the house, to take off their hats. One of them replied with the request unhesitatingly, while the other observed that he would not take off his hat nor bow to "Jo Smith," but that he had made "Jo" bow to him at a certain time. He was immediately informed by Elder Morey, the keeper of the house, that his first business was to leave, for when a man insulted Joseph Smith he, Brother Morey, was himself insulted. The man manifested much anger, but left the house. For this independence and resolution of Elder Morey, I respect him, and for the love he manifested towards me; and may Israel's God bless him, and give him an ascendency over all his enemies. This afternoon Professor Seixas returned from Hudson and brought a few more Hebrew Bibles and one grammar of his second edition. Weather warm and sleighing failing fast. _Tuesday, March 1, 1836_.--Attended school in the forenoon. In the afternoon, at the printing office, and read and translated with my class until four o'clock. Returned home and attended to my domestic concerns. We have {402} as yet fine sleighing, which is uncommon in this country at this season of the year. _Wednesday, 2_.--Pursued my studies as usual. At seven o'clock in the evening the first class met, agreeable to the request of Mr. Seixas, at Elder Orson Hyde's, to spend one hour in translating. Returned at eight o'clock. [Sidenote: Misunderstanding Over Sale of Bibles.] _Thursday, 3_.--Attended to my studies in the Hebrew school. Some misunderstanding took place between Professor Seixas and some of his scholars respecting the sale of his Bibles. His feelings were much hurt, apparently. He made some remarks concerning it to each class. At noon he called on the school committee, his feelings much depressed. We gave him all the satisfaction we could in righteousness, and his feelings were measurably allayed. This evening the several quorums met agreeable to adjournment, and were organized according to their official standing in the Church. I then arose and made some remarks on the object of our meeting, as follows: First--To receive or reject certain resolutions that were drafted by a committee chosen for that purpose, at a preceding meeting, respecting licenses for Elders and other official members. Second--To sanction, by the united voice of the quorums, certain resolutions respecting ordaining members that have passed through each quorum separately, without any alteration or amendment, excepting in the quorum of the Twelve. [Sidenote: Final Action on Resolutions on Ordinations and Licenses.] After singing and prayer, President Oliver Cowdery, chairman of the committee appointed on the 24th ultimo, to draft resolutions respecting licenses, arose and made report in behalf of the committee, which was read three times by the chairman. The third time he read the resolutions he gave time and opportunity, after reading each article, for objections to be made, if any there were. No objections {403} were raised, or alterations made, but an addition was made to the sixth article extending the powers of the chairman and clerk _pro tem_. to sign licenses, etc. I then observed that these resolutions must needs pass through each quorum separately, beginning at the presidency of each quorum, and consequently it must first be thrown into the hands of the president of the Deacons and his council, as equal rights and privileges is my motto; and one man is as good as another, if he behaves as well; and that all men should be esteemed alike, without regard to distinctions of an official nature. The resolutions were passed by the president of the Deacons and his council by unanimous voice. It was then presented before the presidents of the several quorums and their counselors in the following order, and in the same manner as before, viz: the Teachers, Priests, Bishop of Kirtland, Bishop of Zion, Elders, High Priests, Seventy, High Council of Zion, High Council of Kirtland, the Twelve, and, lastly, passed into the hands of the Presidency of the Church, and all the quorums, and received their unanimous sanction. The resolutions are as follows: _Resolutions on Ordinations and Licenses_. Whereas, the records of the several conferences held by the Elders of the Church, and the ordination of many of the official members of the same, in many cases, have been imperfectly kept since its organization, to avoid ever after any inconvenience, difficulty or injury, in consequence of such neglect, your committee recommend: First--That all licenses hereafter granted by these authorities assembled as a quorum, or by general conference held for the purpose of transacting the business of the Church, be recorded at full length by the clerk appointed for that purpose, in a book to be kept in this branch of the Church, until it shall be thought advisable by the heads of the Church to order other books and appoint other clerks, to record licenses as above; and that said recording clerk be required to indorse a certificate under his own hand and signature, on the back of said licenses, specifying the time when, and place where, such license was recorded, and also a reference to the letter and page of the book containing the same. {404} Second--That this quorum appoint two persons to sign licenses given as aforesaid, one as chairman, and the other as clerk of conference; and that it shall be the duty of said persons appointed to sign licenses as clerk of conference immediately hereafter, to deliver the same into the hands of the recording clerk. Third--That all general conferences abroad give each individual whom they ordain, a certificate, signed by the chairman and clerk of said conference, stating the time and place of such conference, and the office to which the individual has been ordained; and that when such certificate has been forwarded to the person hereafter authorized to sign licenses as clerk of conference, such person shall, together with chairman of conference, immediately sign a license; and said clerk of conference shall, after the same has been recorded, forward to the proper person. Fourth--That all official members in good standing and fellowship in the various branches of this Church, be requested to forward their present licenses, accompanied by a certificate of their virtuous and faithful walk before the Lord, signed by the chairman and clerk of a general conference, or by the clerk of a branch of the Church in which such official member resides, by the advice and direction of such Church, to the clerk of conference, whose duty it shall be to fill a new license, as directed in the third article; and that all licenses, signed, recorded, and endorsed, as specified in the first article, shall be considered good, and valid to all intents and purposes, in the business and spiritual affairs of this Church, as a religions society, or before any court of record of this or any other country, wherein preachers of the Gospel are entitled to special privileges, answering in all respects as an original record, without the necessity of referring to any other document. Fifth--That the recording clerk be required to publish quarterly a paper published by some member or members of this Church, a list of the names of the several persons for whom he has recorded licenses within the last quarter of a year. Sixth--That this quorum appoint two persons to sign licenses as chairman and clerk of conference _pro tem_. for the standing chairman and clerk, who shall be appointed as named in the second article, and also to act in their absence, in signing other licenses, as specified in the foregoing article. President Joseph Smith, Jun., was nominated as chairman, Frederick G. Williams, as clerk, and Sidney Rigdon as chairman _pro tem_ and Oliver Cowdery as clerk _pro tem_. Vote from the several quorums called, in their order, and passed unanimously. President Joseph Smith, Jun., made some remarks upon the resolution offered to the Council on the 12th of February. Followed by {405} President Thomas B. Marsh, who called a vote of his quorum to ascertain whether they would repeal their amendment of the 13th of February. And nine of the Twelve voted in the affirmative, and three, viz., John F. Boynton, Lyman E. Johnson, and Orson Pratt, in the negative. And the original resolution of the 12th of February was passed. Dismissed by prayer, half-past nine o'clock. Oliver Cowdery, Clerk. _Friday, 4_.--Attended school as usual. The sleighing is failing fast, the icy chains of winter seem to be giving way under the influence of the returning sun, and spring will soon open to us with all its charms. [Sidenote: The Board Kiln Again Fired.] _Saturday, 5_.--Attended school. In the afternoon the board kiln took fire and the lumber was principally consumed. To the best of my recollection this is the fifth or sixth time it has burned this winter. _Sunday, 6_--Spent the day at home in the enjoyment of the society of my family, around the social fireside. _Monday, 7_.--Spent the day in attending to my studies. At the evening, met with my class at Professor Seixas' room and translated the 17th chapter of Genesis. After the class was dismissed I was requested to tarry, with the rest of the committee, to make some arrangements about paying Mr. Seixas for his instruction, and to engage him for another quarter. We did not arrive at anything definite upon the point. However, Mr. Seixas has agreed to teach us three weeks longer, and perhaps a quarter, after having a vacation of two weeks, at the expiration of the present course. _Tuesday, 8_.--Attended school and translated most of the 22nd chapter of Genesis. After my class was dismissed, retired to the printing office and translated ten verses of the 3rd of Exodus, which, with the first and second Psalms, are our next lesson. _Wednesday, 9_.--Attended school as usual. _Thursday, 10_.--Attended school in the morning Afternoon, read Hebrew in the office. {406} At evening went down to the Professor's room, to be instructed by him in the language. On account of the storm the class did not meet. [Sidenote: Further Arrangements of Hebrew Classes.] _Friday, 11_.--Met with the morning class at nine o'clock. At ten, went into the office and made a division of our class for private studies, for our better accommodation and advancement in the language we are studying. Presidents Rigdon, Phelps, and Cowdery, met at the printing office; Elders Orson Pratt, Sylvester Smith, and Bishop Partridge, at Luke S. Johnson's; Elders M'Lellin, Orson Hyde, and Warren Parrish, on the Flats. This evening our class met at Mr. Seixas' room and spent an hour in our studies. Class dismissed and retired, except the school committee, who tarried and made some arrangements with Mr. Seixas about continuing longer with us and bringing his family to this place. This has been a very stormy day, and the snow is still falling fast, and the prospect is fair for another run of sleighing, which is uncommon for this country at this season of the year. [Sidenote: The Prophet's Reflection on Intemperance.] _Saturday, 12_.--Engaged a team to go to Hudson after Mr. Seixas' family and goods, also a horse and carriage for himself and wife. Cold weather and fine sleighing. I was informed today that a man by the name of Clark, who was under the influence of ardent spirits froze to death last night, near this place. How long, O Lord, will this monster intemperance find its victims on the earth! I fear until the earth is swept with the wrath and indignation of God, and Christ's kingdom becomes universal. O, come, Lord Jesus, and cut short Thy work in righteousness. Elder Solomon Hancock received a letter from Missouri bearing the painful intelligence of the death of his wife. May the Lord bless him and comfort him in this hour of affliction. [Sidenote: Removal of the Presidency and Twelve to Zion Contemplated.] _Sunday, 13_.--Met with the Presidency and some of {407} the Twelve, and counseled with them upon the subject of removing to Zion this spring. We conversed freely upon the importance of her redemption, the necessity of the Presidency removing to that place, that their influence might be more effectually used in gathering the Saints to that country; and we finally resolved to emigrate on or before the 15th of May next, if kind Providence smiles upon us and opens the way before us. _Monday, 14_.--Attended school as usual. Professor Seixas returned from Hudson with his family. _Tuesday, 15_.--At school in the forenoon. In the afternoon met in the printing office. Received and waited upon those who called to see me, and attended to my domestic concerns. In the evening met in the printing office and listened to a lecture on grammar. _Wednesday, 16_.--Pursued my studies in the Hebrew language. [Sidenote: The Temple Choir.] In the evening met the choir of singers in the Temple. They performed admirably considering the opportunities they have had. _Thursday, 17_.--At school in the morning; in the afternoon in the office. In the evening met with the quorum in the west school room of the Lord's House to receive or reject certain individuals whose names were submitted for ordination, Erastus B. Whitman, Osmon M. Duel, Chapman Duncan, Joshua Bosley, and Heman Hyde, were received, and four were rejected by the united voice of the assembly. _Friday, 18_.--Attended school with the morning class. [Sidenote: Death of Susan Johnson.] At ten o'clock went to the school house to attend the funeral of Susan Johnson, daughter of Ezekiel Johnson. She was a member of the Church of Latter-day Saints, and remained strong in the faith until her spirit took its departure from time into eternity. May God bless and comfort her afflicted parents, family, {408} connections and friends. President Rigdon delivered a fine discourse on the occasion, and much solemnity prevailed. _Saturday, 19_.--Read Hebrew with the morning class. Spent the day in attending to my domestic concerns and the affairs of the Church. _Withdrawal of Objections to the Resolutions on Ordinations_. Elders Orson Pratt, John F. Boynton, and Lyman E. Johnson, met the Presidency of the Church and verbally withdrew all objections to the second resolution presented to the quorums by the Presidency, on the 12th of February, for the regulation of ordinations. Oliver Cowdery, Clerk of Conference. _Sunday, 20_.--Attended the house of worship. The quorum of High Priests delivered short addresses to the congregation, in a very feeling and impressive manner. One individual was baptized during intermission. In the afternoon administered the Lord's Supper, as we are wont to do on every Sabbath, and the Lord blessed our souls with the outpouring of His Spirit, and we were made to rejoice in His goodness. [Sidenote: Elders Obtain from the Courts Licenses to Perform Marriages.] _Monday, 21_.--At school in the morning. After school went to the printing office and prepared a number of Elders' licenses, to send by Elder Palmer to the court of Medina County, in order to obtain licenses to marry, as the court in this county will not grant us this privilege. Ten persons were baptized in this place. _Tuesday, 22_.--Read Hebrew with the morning class. Five young men were received into the Church by baptism in this place today. This is a stormy day, the snow is nearly a foot deep, an uncommon storm for this season of the year. _Wednesday, 23_.--Attended school. A pleasant day and fine sleighing. Two were received into the Church by baptism. {409} _Thursday, 24_.--Attended school as usual. In the evening met with my class at the printing office and listened to a lecture by Professor Seixas, upon the Hebrew language. After we were dismissed, we called at the school room to hear the choir of singers perform, which they did admirably. Five more were received into the Church by baptism this day. _Friday, 25_.--Attended school with the morning class, also at five o'clock p. m., and heard a lecture upon the Hebrew grammar. We have pleasant weather and good sleighing. _Saturday, 26_.--At home in the morning attending to my domestic concerns. After breakfast met with the Presidency to make arrangements for the solemn assembly; this business occupied the remainder of the day. Footnotes 1. Elder Brigham Young, it should be remembered, in the town of Aurelius, Cayuga County, New York, had for twelve years followed the occupation of carpenter, joiner, painter and glazier. (See Life of Brigham Young, Tullidge, p. 77). Hence this appointment to supervise the work mentioned. 2. "The Temple was so constructed that with white canvas curtains that could be dropped and raised at pleasure, the lower story was, whenever occasion required, divided into four sections or compartments. * * * * The two sets of pulpits, one on the east and the other to the west end of the building were intersected by the curtains extending from east to west, so as to leave half their lengths in each apartment, and they were occupied by the presiding officers who directed the services. Thus four separate meetings could be in session at the same time without in the least interfering with each other, giving opportunity for four to exercise instead of one."--(Eliza R. Snow, Autobiography and Family Record of Lorenzo Snow, p. 12). It was upon these canvas curtains or "veils" that the sisters were at work as stated in the text. 3. This is Mr. Edward Irving, the Scotch clergyman who founded the sect of the Irvingites. See pp. 233-4 this volume. {410} Chapter XXIX. Dedication of the Kirtland Temple--Spiritual Manifestations. [Sidenote: Gathering of the Saints to the Dedication.] _Sunday, March 27_.--The congregation began to assemble at the Temple, at about seven o'clock, an hour earlier than the doors were to be opened. Many brethren had come in from the regions round about, to witness the dedication of the Lord's House and share in His blessings; and such was the anxiety on this occasion that some hundreds (probably five or six) assembled before the doors were opened. The presidents entered with the doorkeepers, and stationed the latter at the inner and outer doors; also placed our stewards to receive donations from those who should feel disposed to contribute something to defray the expense of building the House of the Lord. We also dedicated the pulpits, and consecrated them to the Lord. [Sidenote: The Number at the First Meeting.] The doors were then opened. Presidents Rigdon, Cowdery and myself seated the congregation as they came in, and, according to the best calculation we could make, we received between nine and ten hundred, which were as many as could be comfortably seated. We then informed the doorkeepers that we could receive no more, and a multitude were deprived of the benefits of the meeting on account of the house not being sufficiently capacious to receive them; and I felt to regret that any of my brethren and sisters should be deprived of the meeting, and I {411} recommended them to repair to the schoolhouse and hold a meeting, which they did, and filled that house also, and yet many were left out. [Sidenote: Arrangement of the Assembly.] The assembly was then organized in the following manner, viz.: west end of the house, Presidents Frederick G. Williams, Joseph Smith, Sen., and William W. Phelps occupying the first pulpit for the Melchisedek Priesthood; Presidents Joseph Smith, Jun., Hyrum Smith, and Sidney Rigdon, the second pulpit; Presidents David Whitmer, Oliver Cowdery, and John Whitmer, the third pulpit; the fourth was occupied by the President of the High Priests' quorum and his counselors, and two choristers. The Twelve Apostles on the right, in the three highest seats. The President of the Elders, his counselors and clerk, in the seat immediately below the Twelve. The High Council of Kirtland, consisting of twelve, on the left in the three first seats. The fourth seat, and next below the High Council, was occupied by Elders Warren A. Cowdery and Warren Parrish, who served as scribes. The pulpits in the east end of the house, for the Aaronic Priesthood, were occupied as follows: The Bishop of Kirtland and his counselors, in the first pulpit; the Bishop of Zion and his counselors, in the second pulpit; the president of the Priests and his counselors, in the third pulpit: the president of the Teachers and his counselors, and one chorister in the fourth pulpit; the High Council of Zion, consisting of twelve counselors, on the right; the president of the Deacons and his counselors, in the seat below them; the seven presidents of Seventies, on the left. The choir of singers were seated in the four corners of the room, in seats prepared for that purpose. Received by contribution--nine hundred and sixty-three dollars. At nine o'clock a. m. President Sidney Rigdon commenced the services of the day by reading the 96th and 24th Psalms. {412} An excellent choir of singers, led by M. C. Davis, sung the following hymn: Tune--_Sterling_. Ere long the veil will rend in twain, The King descend with all His train; The earth shall shake with awful fright, And all creation feel His might. The angel's trumpet long shall sound, And wake the nations under ground; Throughout the vast domain of space 'Twill echo forth from place to place. Lift up your heads, ye Saints, in peace, The Savior comes for your release; The day of the redeemed has come; The Saints shall all be welcomed home. Behold the church! it soars on high, To meet the Saints amid the sky, To hail the King in clouds of fire, And strike and tune the immortal lyre. Hosanna! now the trump shall sound, Proclaim the joys of heaven around, When all the Saints together join In songs of love, and all divine. With Enoch here we all shall meet, And worship at Messiah's feet, Unite our hands and hearts in love, And reign on thrones with Christ above. The city that was seen of old, Whose walls were jasper, streets were gold, We'll now inherit, throned in might--The Father and the Son's delight. Celestial crowns we shall receive, And glories great our God shall give; While loud hosannas we'll proclaim, And sound aloud our Savior's name. {413} Our hearts and tongues shall join in one, To praise the Father and the Son; While all the heavens shall shout again, And all creation say, Amen. [1] President Rigdon addressed the throne of grace in a devout and appropriate manner, and the following hymn was sung: Tune--_Weymouth_. O happy souls, who pray Where God appoints to hear! O happy Saints, who pay Their constant service there! We'll praise Him still, And happy we Who love the way To Zion's hill. No burning heats by day, Nor blasts of evening air, Shall take our health away, If God be with us there. He is our sun, And He our shade To guard the head By night or noon. God is the only Lord, Our shield and our defense; With gifts His hands are stored; We draw our blessings thence. He will bestow On Jacob's race Peculiar grace, And glory too. [2] [Sidenote: Elder Rigdon's Discourse.] President Rigdon then read the 18th, 19th and 20th verses of the 18th chapter of Matthew, and preached more particularly from the 20th verse: "Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in heaven; and {414} whatsoever ye shall loose on earth, shall be loosed in heaven. Again I say unto you, that if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." He spoke two hours and a half in his usual logical manner. His prayer and address were very forcible and sublime, and well adapted to the occasion. At one time, in the course of his remarks, he was rather pathetic, and drew tears from many eyes. He was then taking a retrospective view of the toils, privations, and anxieties of those who had labored upon the walls of the house to erect them; and added, there were those who had wet them with their tears, in the silent shades of night, while they were praying to the God of heaven to protect them, and stay the unhallowed hands of ruthless spoilers, who had uttered a prophecy, when the foundation was laid, that the walls would never be reared. In reference to his main subject, he assumed as a postulate that in the days of the Savior there were synagogues where the Jews worshiped God, and in addition to them, the splendid temple at Jerusalem, yet, when on a certain occasion, one proposed to follow Christ, whithersoever He went, He, though heir of all things, cried out like one in the bitterness of His soul in abject poverty--"The foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head." This, said the speaker, was evidence to his mind, that the Most High did not put His name there, and that He did not accept the worship of those who paid their vows and adorations there. This was evident from the fact that they would not receive Him, but thrust Him from them, saying: "Away with Him, crucify Him! crucify Him!" It was therefore abundantly evident that His Spirit did not dwell in them. They were the degenerate sons of noble sires, but they had long since slain {415} the Prophets and Seers, through whom the Lord revealed Himself to the children of men. They were not led by revelation. _This_, said the speaker, was the grand difficulty among them--_their unbelief in present revelation_. [Sidenote: Remarks on Revelation.] He further remarked, that their unbelief in present revelation, was the means of dividing that generation into the various sects and parties that existed. They were zealous worshipers according to outward forms, but such worship was not required of them, nor was it acceptable to God. The Redeemer Himself, who knew the hearts of all men, called them a generation of vipers. It was proof positive to the speaker's mind, there being Pharisees, Sadducees, Herodians, and Essenes, all differing from one another, that they were led by the precepts and commandments of men. Each had something peculiar to himself, but all agreed in one thing, viz., to oppose the Savior; so that we discover He could, with the utmost propriety, exclaim, notwithstanding their synagogue and temple-worship: "The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head." [Sidenote: The Consequence of Rejecting Present Revelation.] He took occasion here to remark that such diversity of sentiment ever had, and ever would obtain, when people were not led by present revelation. This brought him to the inevitable conclusion, that the various sects of the present day, from their manifesting the same spirit, rested under the same condemnation, with those who were contemporary with the Savior. He admitted there were many houses, many sufficiently large, built for the worship of God, but not one except this, on the face of the whole earth, that was built by divine revelation; and were it not for this the dear Redeemer might, in this day of science, this day of intelligence, this day of religion, say to those who would follow Him: "The foxes have holes, the birds of the air have nests, but the Son of Man hath not where to lay His head." [Sidenote: Joseph Smith, Jun., Sustained as the Prophet and Seer of the Church.] {416} After closing his discourse he called upon the several quorums, commencing with the Presidency, to manifest, by rising, their willingness to acknowledge me as a Prophet and Seer, and uphold me as such, by their prayers of faith. All the quorums, in turn, cheerfully complied with this request. He then called upon all the congregation of Saints, also, to give their assent by rising on their feet, which they did unanimously. The following hymn was then sung: Tune--_Hosanna_. Now let us rejoice in the day of salvation, No longer as strangers on earth need we roam; Good tidings are sounding to us and each nation, And shortly the hour of redemption will come; When all that was promised the Saints will be given, And none will molest them from morn until even, And earth will appear as the Garden of Eden, And Jesus will say to all Israel, Come home. We'll love one another, and never dissemble, But cease to do evil, and ever be one; And while the ungodly are fearing and tremble, We'll watch for the day when the Savior will come: When all that was promised the Saints will be given, And none will molest them from morn until even, And earth will appear as the Garden of Eden, And Jesus will say to all Israel, Come home. In faith we'll rely on the arm of Jehovah To guide through these last days of trouble and gloom; And, after the scourges and harvest are over, We'll rise with the just when the Savior doth come. Then all that was promised the Saints will be given, And they will be crowned as the angels of heaven, And earth will appear as the garden of Eden, And Christ and His people will ever be one. [3] After an intermission of twenty minutes, during which {417} time the congregation kept their seats, the services of the day were resumed by singing "Adam-ondi-Ahman:" This earth was once a garden place, With all her glories common; And men did live a holy race, And worship Jesus face to face, In Adam-ondi-Ahman. We read that Enoch walked with God, Above the power of Mammon; While Zion spread herself abroad, And Saints and angels sang aloud, In Adam-ondi-Ahman. Her land was good and greatly blest, Beyond old Israel's Canaan; Her fame was known from east to west; Her peace was great and pure the rest Of Adam-ondi-Ahman. Hosanna to such days to come--The Savior's second coming, When all the earth in glorious bloom Affords the Saints a holy home, Like Adam-ondi-Ahman. [4] [Sidenote: Presidency of Church and Twelve Apostles Sustained as Prophets, Seers and Revelators.] I then made a short address, and called upon the several quorums, and all the congregation of Saints, to acknowledge the Presidency as Prophets and Seers, and uphold them by their prayers. They all covenanted to do so, by rising. I then called upon the quorums and congregation of Saints to acknowledge the Twelve Apostles, who were present, as Prophets, Seers, Revelators, and special witnesses to all the nations of the earth, holding the keys of the kingdom, to unlock it, or cause it to be done, among them, and uphold them by their prayers, which they assented to by rising. {418} [Sidenote: The Seventies Sustained as Apostles and Special Witnesses.] I next called upon the quorums and congregation of Saints to acknowledge the presidents of Seventies, who act as their representatives, as Apostles and special witnesses to the nations, to assist the Twelve in opening the Gospel kingdom among all people, and to uphold them by their prayers, which they did by rising. [Sidenote: High Councils and Bishoprics Sustained.] I then called upon the quorums and congregation of Saints to acknowledge the High Council of Kirtland, in all the authority of the Melchisedek Priesthood, and uphold them by their prayers, which they assented to by rising. I then called upon the quorums and congregation of Saints to acknowledge, and uphold by their prayers, the Bishops of Kirtland and Zion, and their counselors, in all the authority of the Aaronic Priesthood, which they did by rising. I next called upon the quorums and congregation of Saints to acknowledge the High Council of Zion, and uphold them by their prayers, in all the authority of the High Priesthood, which they did by rising. [Sidenote: Presidency of Elders Quorum Sustained.] I then called upon the quorums and all the Saints to acknowledge the president of the Elders, and his counselors, and uphold them by their prayers which they did by rising. [Sidenote: The Presidencies of the Quorums of the Lesser Priesthood Sustained.] The quorums and congregation of Saints were then called upon to acknowledge, and uphold by their prayers, the presidents and counselors, of the Priests, Teachers and Deacons, which they did by rising. [Sidenote: The Prophet's Promise and Prediction.] The vote was unanimous in every instance, and I prophesied to all, that inasmuch as they would uphold these men in their several stations, (alluding to the different quorums in the Church), the Lord would bless them; yea, in the name of Christ, the blessings of heaven should be theirs; and when the Lord's anointed go forth to proclaim the word, bearing {419} testimony to this generation, if they receive it they shall be blessed; but if not, the judgments of God will follow close upon them, until that city or that house which rejects them, shall be left desolate. The following hymn was then sung: Tune--_Dalston_. How pleased and blest was I To hear the people cry: "Come, let us seek our God today!" Yes, with a cheerful zeal, We'll haste to Zion's hill, And there our vows and honors pay. Zion, thrice happy place, Adorned with wondrous grace, And walls of strength embrace thee round, In thee our tribes appear, To praise and pray and hear The sacred Gospel's joyful sound. There, David's greater Son Has fixed his royal throne; He sits for grace and judgment there; He bids the Saints be glad, He makes the sinner sad, And humble souls rejoice with fear. May peace attend thy gate, And joy within thee wait, To bless the soul of every guest! The man that seeks thy peace, And wishes thine increase, A thousand blessings on him rest. My tongue repeats her vows, "Peace to this sacred house! For here my friends and kindred dwell;" And since my glorious God Makes thee His blest abode, My soul shall ever love thee well. [5] {420} The dedicatory prayer was then offered: _The following Prayer was given by Revelation to Joseph, the Seer, and was Repeated in the Kirtland Temple at the time of its Dedication, March 27, 1836_. [6] Prayer. 1. Thanks be to Thy name, O Lord God of Israel, who keepest covenant and shewest mercy unto Thy servants who walk uprightly before Thee, with all their hearts; 2. Thou who hast commanded Thy servants to build a house to Thy name in this place (Kirtland). 3. And now Thou beholdest, O Lord, that Thy servants have done according to Thy commandment, 4. And now we ask Thee, Holy Father, in the name of Jesus Christ, the Son of Thy bosom, in whose name alone, salvation can be administered to the children of men, we ask Thee, O Lord, to accept of this house, the workmanship of the hands of us, Thy servants, which Thou didst command us to build; 5. For Thou knowest that we have done this work through great tribulations; and out of our poverty we have given of our substance, to build a house to Thy name, that the Son of Man might have a place to manifest Himself to His people. 6. And as Thou hast said in a revelation, given to us, calling us Thy friends, saying, "Call your solemn assembly, as I have commanded you; 7. And as all have not faith, seek ye diligently, and teach one another words of wisdom; yea, seek ye out of the best books, words of wisdom, seek learning even by study, and also by faith. 8. Organize yourselves; prepare every needful thing, and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God, 9. That your incomings may be in the name of the Lord, that your outgoings may be in the name of the Lord, that all your salutations may be in the name of the Lord, with uplifted hands unto the Most High." 10. And now, Holy Father, we ask Thee to assist us, Thy people, with Thy grace, in calling our solemn assembly, that it may be done to Thy honor, and to Thy divine acceptance, 11. And in a manner that we may be found worthy, in Thy sight, to secure a fulfillment of the promises which Thou hast made unto us Thy people, in the revelations given unto us; {421} 12. That Thy glory may rest down upon Thy people, and upon this Thy house, which we now dedicate to Thee, that it may be sanctified and consecrated to be holy, and that Thy holy presence may be continually in this house, 13. And that all people who shall enter upon the threshold of the Lord's House, may feel Thy power, and feel constrained to acknowledge that Thou hast sanctified it, and that it is Thy house, a place of Thy holiness. 14. And do Thou grant, Holy Father, that all those who shall worship in this house, may be taught words of wisdom out of the best books, and that they may seek learning even by study, and also by faith, as Thou hast said; 15. And that they may grow up in Thee, and receive a fullness of the Holy Ghost, and be organized according to Thy laws, and be prepared to obtain every needful thing; 16. And that this house may be a house of prayer, a house of fasting, a house of faith, a house of glory and of God, even Thy house; 17. That all the incomings of Thy people, into this house, may be in the name of the Lord; 18. That all their outgoings from this house may be in the name of the Lord; 19. And that all their salutations may be in the name of the Lord, with holy hands, uplifted to the Most High; 20. And that no unclean thing shall be permitted to come into Thy house to pollute it; 21. And when Thy people transgress, any of them, they may speedily repent, and return unto Thee, and find favor in Thy sight, and be restored to the blessings which Thou hast ordained to be poured out upon those who shall reverence Thee in Thy house. 22. And we ask Thee, Holy Father, that Thy servants may go forth from this house, armed with Thy power, and that Thy name may be upon them, and Thy glory be round about them, and Thine angels have charge over them; 23. And from this place they may bear exceedingly great and glorious tidings, in truth, unto the ends of the earth, that they may know that this is Thy work, and that Thou hast put forth Thy hand, to fulfill that which Thou hast spoken by the mouths of the Prophets concerning the last days. 24. We ask Thee, Holy Father, to establish the people that shall worship, and honorably hold a name and standing in this Thy house to all generations, and for eternity, 25. That no weapon formed against them shall prosper; that he who diggeth a pit for them shall fall into the same himself. {422} 26. That no combination of wickedness shall have power to rise up and prevail over Thy people upon whom Thy name shall be put in this house; 27. And if any people shall rise against this people, that Thine anger be kindled against them, 28. And if they shall smite this people, Thou wilt smite them, Thou wilt fight for Thy people as Thou didst in the day of battle, that they may be delivered from the hands of all their enemies. 29. We ask Thee, Holy Father, to confound, and astonish, and to bring to shame and confusion, all those who have spread lying reports, abroad, over the world, against Thy servant, or servants, if they will not repent, when the everlasting Gospel shall be proclaimed in their ears, 30. And that all their works may be brought to naught, and be swept away by the hail, and by the judgments which Thou wilt send upon them in Thine anger, that there may be an end to lyings and slanders against Thy people; 31. For Thou knowest, O Lord, that Thy servants have been innocent before Thee in bearing record of Thy name, for which they have suffered these things; 32. Therefore we plead before Thee for a full and complete deliverance from under this yoke; 33. Break it off, O Lord; break it off from the necks of Thy servants, by Thy power, that we may rise up in the midst of this generation and do Thy work. 34. Jehovah, have mercy upon this people, and as all men sin, forgive the transgressions of Thy people, and let them be blotted out forever. 35. Let the anointing of Thy ministers be sealed upon them with power from on high; 36. Let it be fulfilled upon them, as upon those on the day of Pentecost, let the gift of tongues be poured out upon Thy people, even cloven tongues as of fire, and the interpretation thereof, 37. And let Thy house be filled, as with a rushing mighty wind, with Thy glory. 38. Put upon Thy servants the testimony of the covenant, that when they go out and proclaim Thy word, they may seal up the law, and prepare the hearts of Thy Saints for all those judgments Thou art about to send, in Thy wrath, upon the inhabitants of the earth, because of their transgressions, that Thy people may not faint in the day of trouble. 39. And whatsoever city Thy servants shall enter, and the people of that city receive their testimony, let Thy peace and Thy salvation be {423} upon that city, that they may gather out of that city the righteous, that they may come forth to Zion, or to her stakes, the places of Thine appointment, with songs of everlasting joy, 40. And until this be accomplished, let not Thy judgments fall upon that city. 41. And whatsoever city Thy servants shall enter, and the people of that city receive not the testimony of Thy servants, and Thy servants warn them to save themselves from this untoward generation, let it be upon that city according to that which Thou hast spoken by the mouths of Thy Prophets; 42. But deliver Thou, O Jehovah we beseech Thee, Thy servants from their hands, and cleanse them from their blood. 43. O Lord, we delight not in the destruction of our fellow men; their souls are precious before Thee; 44. But Thy word must be fulfilled; help Thy servants to say, with Thy grace assisting them, Thy will be done, O Lord, and not ours. 45. We know that Thou hast spoken by the mouth of Thy Prophets terrible things concerning the wicked, in the last days--that Thou wilt pour out Thy judgments, without measure; 46. Therefore, O Lord, deliver Thy people from the calamity of the wicked; enable Thy servants to seal up the law, and bind up the testimony, that they may be prepared against the day of burning. 47. We ask Thee, Holy Father, to remember those who have been driven by the inhabitants of Jackson county, Missouri, from the lands of their inheritance, and break off, O Lord, this yoke of affliction that has been put upon them, 48. Thou knowest, O Lord, that they have been greatly oppressed and afflicted by wicked men, and our hearts flow out with sorrow, because of their grievous burdens. 49. O Lord, how long wilt Thou suffer this people to bear this affliction, and the cries of their innocent ones to ascend up in Thine ears, and their blood come up in testimony before Thee, and not make a display of Thy testimony in their behalf? 50. Have mercy, O Lord, upon the wicked mob, who have driven Thy people, that they may cease to spoil, that they may repent of their sins, if repentance is to be found; 51. But if they will not, make bare Thine arm, O Lord, and redeem that land which Thou didst appoint a Zion unto Thy people! 52. And if it cannot be otherwise, that the cause of Thy people may not fail before Thee, may Thine anger be kindled, and Thine indignation fall upon them, that they may be wasted away, both root and branch, from under heaven; 53. But inasmuch as they will repent, Thou art gracious and {424} merciful and wilt turn away Thy wrath, when Thou lookest upon the face of Thine anointed. 54. Have mercy, O Lord, upon all the nations of the earth, have mercy upon the rulers of our land, may those principles which were so honorably and nobly defended, viz., the Constitution of our land, by our fathers, be established forever; 55. Remember the kings, princes, the nobles, and the great ones of the earth, and all people, and the churches, all the poor, the needy, and afflicted ones of the earth, 56. That their hearts may be softened, when Thy servants shall go out from Thy house, O Jehovah, to bear testimony of Thy name, that their prejudices may give way before the truth, and Thy people may obtain favor in the sight of all, 57. That all the ends of the earth may know that we Thy servants have heard Thy voice, and that Thou hast sent us, 58. That from among all these, Thy servants, the sons of Jacob, may gather out the righteous to build a holy city to Thy name, as Thou hast commanded them. 59. We ask Thee to appoint unto Zion other stakes, besides this one which Thou hast appointed, that the gathering of Thy people may roll on in great power and majesty, that Thy work may be cut short in righteousness. 60. Now these words, O Lord, we have spoken before Thee, concerning the revelations and commandments which Thou hast given unto us, who are identified with the Gentiles; 61. But Thou knowest that Thou hast a great love for the children of Jacob, who have been scattered upon the mountains, for a long time, in a cloudy and dark day; 62. We therefore ask Thee to have mercy upon the children of Jacob, that Jerusalem, from this hour, may begin to be redeemed, 63. And the yoke of bondage may begin to be broken off from the house of David. 64. And the children of Judah may begin to return to the lands which Thou didst give to Abraham, their father; 65. And cause that the remnants of Jacob, who have been cursed and smitten, because of their transgression, be converted from their wild and savage condition to the fullness of the everlasting Gospel, 66. That they may lay down their weapons of bloodshed, and cease their rebellions; 67. And may all the scattered remnants of Israel, who have been driven to the ends of the earth, come to a knowledge of the truth, believe in the Messiah, and be redeemed from oppression, and rejoice before Thee. {425} 68. O Lord, remember Thy servant, Joseph Smith, Jun., and all his afflictions and persecutions--how he has covenanted with Jehovah, and vowed to Thee, O mighty God of Jacob--and the commandments which Thou hast given unto him, and that he hath sincerely striven to do Thy will. 69. Have mercy, O Lord, upon his wife and children, that they may be exalted in Thy presence, and preserved by Thy fostering hand; 70. Have mercy upon all their immediate connections, that their prejudices may be broken up, and swept away as with a flood, that they may be converted and redeemed with Israel, and know that Thou art God. 71. Remember, O Lord, the presidents, even all the presidents of Thy Church, that Thy right hand may exalt them, with all their families, and their immediate connections, that their names may be perpetuated, and had in everlasting remembrance, from generation to generation. 72. Remember all Thy Church, O Lord, with all their families, and all their immediate connections, with all their sick and afflicted ones, with all the poor and meek of the earth, that the kingdom which Thou hast set up without hands, may become a great mountain, and fill the whole earth; 73. That Thy Church may come forth out of the wilderness of darkness, and shine forth fair as the moon, clear as the sun, and terrible as an army with banners; 74. And be adorned as a bride for that day when Thou shalt unveil the heavens, and cause the mountains to flow down at Thy presence, and the valleys to be exalted, the rough places made smooth; that Thy glory may fill the earth, 75. That when the trump shall sound for the dead we shall be caught up in the cloud to meet Thee, that we may ever be with the Lord, 76. That our garments may be pure, that we may be clothed upon with robes of righteousness, with palms in our hands, and crowns of glory upon our heads, and reap eternal joy for all our sufferings. 77. O Lord God Almighty, hear us in these our petitions, and answer us from heaven, Thy holy habitation, where Thou sittest enthroned, with glory, honor, power, majesty, might, dominion, truth, justice, judgment, mercy, and an infinity of fullness, from everlasting to everlasting. 78. O hear, O hear, O hear us O Lord! and answer these petitions, and except the dedication of this house unto Thee, the work of our hands, which we have built unto Thy name. 79. And also this Church, to put upon it Thy name; and help us by the power of Thy Spirit, that we may mingle our voices with those {426} bright, shining seraphs around Thy throne, with acclamations of praise, singing hosanna to God and the Lamb; 80. And let these Thine anointed ones be clothed with salvation, and Thy Saints shout aloud for joy. Amen and amen. The choir then sang: Tune--_Hosanna_. The Spirit of God like a fire is burning! The latter-day glory begins to come forth; The visions and blessings of old are returning, The angels are coming to visit the earth. CHORUS. We'll sing and we'll shout with the armies of heaven--Hosanna, hosanna to God and the Lamb! Let glory to them in the highest be given, Henceforth and forever: amen and amen. The Lord is extending the Saints' understanding, Restoring their judges and all as at first; The knowledge and power of God are expanding; The veil over the earth is beginning to burst. We'll sing and we'll shout, etc. We'll call in our solemn assemblies in spirit, To spread forth the kingdom of heaven abroad, That we through our faith may begin to inherit The visions and blessings and glories of God. We'll sing and we'll shout, etc. We'll wash and be washed, and with oil be anointed, Withal not omitting the washing of feet; For he that receiveth his penny appointed Must surely be clean at the harvest of wheat. We'll sing and we'll shout, etc. Old Israel, that fled from the world for his freedom, Must come with the cloud and the pillar amain; A Moses and Aaron and Joshua lead him, And feed him on manna from heaven again. We'll sing and we'll shout, etc. {427} How blessed the day when the lamb and the lion Shall lie down together without any ire, And Ephraim be crowned with his blessing in Zion, As Jesus descends with His chariots of fire! We'll sing and we'll shout with the armies of heaven--Hosanna, hosanna to God and the Lamb! Let glory to them in the highest be given, Henceforth and forever: amen and amen! [7] [Sidenote: Dedication of the Temple Accepted by the Priesthood and the Saints.] I then asked the several quorums separately, and then the congregation, if they accepted the dedication prayer, and acknowledged the house dedicated. The vote was unanimous in the affirmative, in every instance. [Sidenote: The Lord's Supper and Testimonies.] The Lord's Supper was then administered; President Don Carlos Smith blessed the bread and the wine, which was distributed by several Elders to the Church; after which I bore record of my mission, and of the ministration of angels. President Don Carlos Smith also bore testimony of the truth of the work of the Lord in which we were engaged. President Oliver Cowdery testified of the truth of the Book of Mormon, and of the work of the Lord in these last days. President Frederick G. Williams arose and testified that while President Rigdon was making his first prayer, an angel entered the window and took his seat between Father Smith and himself, and remained there during the prayer. President David Whitmer also saw angels in the house. President Hyrum Smith made some appropriate remarks congratulating those who had endured so many toils and privations to build the house. President Rigdon then made a few appropriate closing remarks, and a short prayer, at the close of which we sealed the proceedings of the day by shouting hosanna, {428} hosanna, hosanna to God and the Lamb, three times, sealing it each time with amen, amen, and amen. President Brigham Young gave a short address in tongues, and David W. Patten interpreted, and gave a short exhortation in tongues himself, after which I blessed the congregation in the name of the Lord, and the assembly dispersed a little past four o'clock, having manifested the most quiet demeanor during the whole exercise. [Sidenote: Spiritual Manifestations in the Kirtland Temple.] I met the quorums in the evening and instructed them respecting the ordinance of washing of feet, which they were to attend to on Wednesday following; and gave them instructions in relation to the spirit of prophecy, and called upon the congregation to speak, and not to fear to prophesy good concerning the Saints, for if you prophesy the falling of these hills and the rising of the valleys, the downfall of the enemies of Zion and the rising of the kingdom of God, it shall come to pass. Do not quench the Spirit, for the first one that opens his mouth shall receive the Spirit of prophecy. Brother George A. Smith arose and began to prophesy, when a noise was heard like the sound of a rushing mighty wind, which filled the Temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues and prophesy; others saw glorious visions; and I beheld the Temple was filled with angels, which fact I declared to the congregation. The people of the neighborhood came running together (hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the Temple), and were astonished at what was taking place. This continued until the meeting closed at eleven p. m. The number of official members present on this occasion was four hundred and sixteen, being a greater number than ever assembled on any former occasion. Footnotes 1. Parley P. Pratt, author. 2. W. W. Phelps, author. 3. W. W. Phelps, author. 4. W. W. Phelps, author. 5. Watts, author. 6. Doctrine and covenants, sec. 109. 7. W. W. Phelps. {429} Chapter XXX. The Ordinance of Washing of Feet--Visions in the Kirtland Temple--The Prophet on Abolition. _Monday, March 28_.--Attended school. Very warm, like spring. _Tuesday, 29_.--Attended school, which was the last day of our course of lectures in Hebrew, by Professor Seixas. [Sidenote: Seeking the Word and Will of the Lord.] At eleven o'clock, a. m., Presidents Joseph Smith, Jun., Frederick G. Williams, Sidney Rigdon, Hyrum Smith, and Oliver Cowdery, met in the most holy place in the Lord's House, and sought for a revelation from Him concerning the authorities of the Church going to Zion, and other important matters. After uniting in prayer, the voice of the Spirit was that we should come into this place three times, and also call the other presidents, the two Bishops and their counselors, each to stand in his place, and fast through the day and also the night, and that during this, if we would humble ourselves, we should receive further communications from Him. After this word was received we immediately sent for the other brethren, who came. The Presidency proceeded to ordain George Boosinger to the High Priesthood, and anoint him. This was in consequence of his having administered unto us in temporal things in our distress, and also because he left the place just previous to the dedication of the Lord's House, to bring us the temporal means, previously named. Soon after this, {430} the word of the Lord came, through President Joseph Smith, Jun., that those who had entered the holy place, must not leave the house until morning, but send for such things as were necessary, and, also, during our stay, we must cleanse our feet and partake of the Sacrament that we might be made holy before Him, and thereby be qualified to officiate in our calling, upon the morrow, in washing the feet of the Elders. [Sidenote: The Washing of Feet.] Accordingly we proceeded to cleanse our faces and our feet, and then proceeded to wash one another's feet. President Sidney Rigdon first washed President Joseph Smith, Junior's feet, and then, in turn, was washed by him; after which President Rigdon washed President Joseph Smith, Sen., and Hyrum Smith. President Joseph Smith, Jun., washed President Frederick G. Williams, and then President Hyrum Smith washed President David Whitmer's and President Oliver Cowdery's feet. Then President David Whitmer washed President William W. Phelps' feet, and in turn President Phelps washed President John Whitmer's feet. The Bishops and their Counselors were then washed, after which we partook of the bread and wine. The Holy Spirit rested down upon us, and we continued in the Lord's House all night, prophesying and giving glory to God. [Sidenote: Continuance of the Ordinance of Feet Washing.] _Wednesday, 30_.--At eight o'clock, according to appointment, the Presidency, the Twelve, the Seventies, the High Council, the Bishops and their entire quorums, the Elders and all the official members in this stake of Zion, amounting to about three hundred, met in the Temple of the Lord to attend to the ordinance of washing of feet. I ascended the pulpit, and remarked to the congregation that we had passed through many trials and afflictions since the organization of the Church, and that this is a year of jubilee to us, and a time of rejoicing, and that it was expedient for us to prepare bread and wine sufficient to make our hearts glad, as we should not, probably, leave {431} this house until morning; to this end we should call on the brethren to make a contribution. The stewards passed round and took up a liberal contribution, and messengers were despatched for bread and wine. Tubs, water, and towels were prepared, and I called the house to order, and the Presidency proceeded to wash the feet of the Twelve, pronouncing many prophecies and blessings upon them in the name of the Lord Jesus; and then the Twelve proceeded to wash the feet of the Presidents of the several quorums. The brethren began to prophesy upon each other's heads, and upon the enemies of Christ, who inhabited Jackson county, Missouri; and continued prophesying, and blessing, and sealing them with hosanna and amen, until nearly seven o'clock in the evening. [Sidenote: The Prophet's Instruction to the Elders Who Engage in the Ministry.] The bread and the wine were then brought in, and I observed that we had fasted all the day, and lest we faint, as the Savior did so shall we do on this occasion; we shall bless the bread, and give it to the Twelve, and they to the multitude. While waiting, I made the following remarks: that the time that we were required to tarry in Kirtland to be endowed, would be fulfilled in a few days, and then the Elders would go forth, and each must stand for himself, as it was not necessary for them to be sent out, two by two, as in former times, but to go in all meekness, in sobriety, and preach Jesus Christ and Him crucified; not to contend with others on account of their faith, or systems of religion, but pursue a steady course. This I delivered by way of commandment; and all who observe it not, will pull down persecution upon their heads, while those who do, shall always be filled with the Holy Ghost; this I pronounced as a prophecy, and sealed with hosanna and amen. Also that the Seventies are not called to serve tables, or preside over churches, to settle difficulties, but are to preach the Gospel and build them up, and set others, who do not belong to these quorums, to preside over them, {432} who are High Priests. The Twelve also are not to serve tables, but to bear the keys of the Kingdom to all nations, and unlock the door of the Gospel to them, and call upon the Seventies to follow after them, and assist them. The Twelve are at liberty to go wheresoever they will, and if any one will say, I wish to go to such a place, let all the rest say amen. The Seventies are at liberty to go to Zion if they please, or go wheresoever they will, and preach the Gospel; and let the redemption of Zion be our object, and strive to effect it by sending up all the strength of the Lord's House, wherever we find them; and I want to enter into the following covenant, that if any more of our brethren are slain or driven from their lands in Missouri, by the mob, we will give ourselves no rest, until we are avenged of our enemies to the uttermost. This covenant was sealed unanimously, with a hosanna and an amen. I then observed to the quorums, that I had now completed the organization of the Church, and we had passed through all the necessary ceremonies, that I had given them all the instruction they needed, and that they now were at liberty, after obtaining their licenses, to go forth and build up the Kingdom of God, and that it was expedient for me and the Presidency to retire, having spent the night previously in waiting upon the Lord in His Temple, and having to attend another dedication on the morrow, or conclude the one commenced on the last Sabbath, for the benefit of those of my brethren and sisters who could not get into the house on the former occasion, but that it was expedient for the brethren to tarry all night and worship before the Lord in His house. [Sidenote: The Day--March 30th--A Pentecost.] I left the meeting in the charge of the Twelve, and retired about nine o'clock in the evening. The brethren continued exhorting, prophesying, and speaking in tongues until five o'clock in the morning. The Savior made His appearance to some, while angels ministered to others, and it was a Pentecost {433} and an endowment indeed, long to be remembered, for the sound shall go forth from this place into all the world, and the occurrences of this day shall be handed down upon the pages of sacred history, to all generations; as the day of Pentecost, so shall this day be numbered and celebrated as a year of jubilee, and time of rejoicing to the Saints of the Most High God. [Sidenote: The Second Day of Dedicatory Service.] _Thursday, 31_.--This day being set apart to perform again the ceremonies of the dedication, for the benefit of those who could not get into the house on the preceding Sabbath, I repaired to the Temple at eight, a.m., in company with the Presidency, and arranged our door keepers and stewards as on the former occasion. We then opened the doors, and a large congregation entered the house, and were comfortably seated. The authorities of the Church were seated in their respective places, and the services of the day were commenced, prosecuted and terminated in the same manner as at the former dedication, and the Spirit of God rested upon the congregation, and great solemnity prevailed. [Sidenote: Confession of Leman Copley to Bearing False Witness.] _Friday, April 1_.--At home most of the day. Many brethren called to see me, some on temporal and some on spiritual business; among the number was Leman Copley, who testified against me in a suit I brought against Dr. Philastus Hurlburt for threatening my life. He confessed that he bore a false testimony against me in that suit, but verily thought, at the time, that he was right, but on calling to mind all the circumstances connected with the things that happened at the time, he was convinced that he was wrong, and humbly confessed it, and asked my forgiveness, which was readily granted. He also wished to be received into the Church again, by baptism, and was received according to his desire. He gave me his confession in writing. [Sidenote: The Prophet and Oliver Cowdery Appointed to Raise Money for the Redemption of Zion.] _Saturday, 2_.--Transacted business of a temporal nature in the upper room in the printing office, in company with {434} Frederick G. Williams, Sidney Rigdon, Oliver Cowdery, William W. Phelps and John Whitmer, which was to have a bearing upon the redemption of Zion. After mature deliberation the council decided that Oliver Cowdery and myself should act as a board or committee to raise, in righteousness, all the money we could for a season, to send by, or to, certain wise men appointed to purchase lands in Zion in obedience to a revelation or commandment of the Lord, for the mutual benefit of the council. Also, it was agreed by the council that Sidney Rigdon and Frederick G. Williams exert themselves in devising ways and means with the stock on hand, the available outstanding claims of the company, and such other means as they shall deem most proper, to discharge the company's debts. It was also agreed that W. W. Phelps, John Whitmer, and David Whitmer have five hundred books of Doctrine and Covenants, when bound, and five hundred Hymn Books, together with the subscription list for the _Messenger and Advocate_ and _Northern Times_, [1] now due in Clay County, Missouri; and that Messrs. Phelps and John Whitmer be released from the responsibility of claims on them, or either of them, as joint partners in the firm. As soon as the above plans were settled, I started with President Cowdery on our mission, and our success was such in one half day as to give us pleasing anticipations that we were doing the will of God, and assurance that His work prospered in our hands. _Sunday, 3_.--Attended meeting in the Lord's House, and assisted the other Presidents of the Church in seating the congregation, and then became an attentive listener to the preaching from the stand. Thomas B. Marsh and David W. Patten spoke in the forenoon to an attentive {435} audience of about one thousand persons. In the afternoon, I assisted the other Presidents in distributing the Lord's Supper to the Church, receiving it from the Twelve, whose privilege it was to officiate at the sacred desk this day. After having performed this service to my brethren, I retired to the pulpit, the veils being dropped, and bowed myself, with Oliver Cowdery, in solemn and silent prayer. After rising from prayer, the following vision was opened to both of us-- _Vision Manifested to Joseph the Seer and Oliver Cowdery_. [2] 1. The veil was taken from our minds, and the eyes of our understanding were opened. 2. We saw the Lord standing upon the breastwork of the pulpit, before us, and under His feet was a paved work of pure gold in color like amber. 3. His eyes were as a flame of fire, the hair of His head was white like the pure snow, His countenance shone above the brightness of the sun, and His voice was as the sound of the rushing of great waters, even the voice of Jehovah, saying-- 4. I am the first and the last, I am He who liveth, I am He who was slain, I am your advocate with the Father. 5. Behold, your sins are forgiven you, you are clean before me, therefore lift up your heads and rejoice. 6. Let the hearts of your brethren rejoice, and let the hearts of all my people rejoice, who have, with their might, built this house to my name. 7. For behold, I have accepted this house, and my name shall be here, and I will manifest myself to my people in mercy in this House. 8. Yea, I will appear unto my servants, and speak unto them with mine own voice, if my people will keep my commandments, and do not pollute this holy house. 9. Yea the hearts of thousands and tens of thousands shall greatly rejoice in consequence of the blessings which shall be poured out, and the endowment with which my servants have been endowed in this house; 10. And the fame of this house shall spread to foreign lands, and this is the beginning of the blessing which shall be poured out upon the heads of my people. Even so. Amen. 11. After this vision closed, the heavens were again opened unto us, and Moses appeared before us, and committed unto us the keys of the {436} gathering of Israel from the four parts of the earth, and the leading of the Ten Tribes from the land of the north. 12. After this, Elias appeared, and committed the dispensation of the Gospel of Abraham, saying, that in us, and our seed, all generations after us should be blessed. 13. After this vision had closed, another great and glorious vision burst upon us, for Elijah the Prophet, who was taken to heaven without tasting death, stood before us, and said-- 14. Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he [Elijah] should be sent before the great and dreadful day of the Lord come. 15. To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. 16. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors. _Monday, 4_.--The Elders began to spread abroad in all parts of the land, preaching the word. [Sidenote: Leading Elders Return to Zion--Missouri.] _Saturday, 9_.--Myself and the principal heads of the Church, accompanied the wise men of Zion, namely, Bishop Partridge and his counselors, Isaac Morley and John Corrill, and President W. W. Phelps, on their way home, as far as Chardon; and after staying with them all night, blessed them in the morning, and returned to Kirtland. Soon after I wrote an article for the _Messenger and Advocate_, which was published in the April number as follows:-- _The Prophet's Views on Abolition_. _Brother Oliver Cowdery_, Dear Sir:--This place [Kirtland] having recently been visited by a gentleman who advocated the principles or doctrines of those who are called Abolitionists, and his presence having created an interest in that subject, if you deem the following reflections of any service, or think they will have a tendency to correct the opinions of the Southern public, relative to the views and sentiments I entertain, as an individual, and which I am able to say from personal knowledge are the sentiments of others, you are at liberty to give them publicity in the columns of the _Advocate_. In one respect I am prompted to this course in {437} consequence of many Elders having gone into the Southern States, besides there being now many in that country who have already embraced the fulness of the Gospel, as revealed through the Book of Mormon. I have learned by experience that the enemy of truth does not slumber, nor cease his exertions to bias the minds of communities against the servants of the Lord, by stirring up the indignation of men upon all matters of importance or interest; therefore I fear that the sound might go out, that "an Abolitionist" had held forth several times to this community, and that the public feeling was not aroused to create mobs or disturbances, leaving the impression that all he said was concurred in, and received as Gospel, and the word of salvation. I am happy to say that no violence, or breach of the public peace, was attempted: so far from this, all, except a very few, attended to their own vocations, and left the gentleman to hold forth his own arguments to nearly naked walls. I am aware that many, who profess to preach the Gospel, complain against their brethren of the same faith, who reside in the South, and are ready to withdraw the hand of fellowship, because they will not renounce the principle of slavery, and raise their voice against every thing of the kind. This must be a tender print, and one which should call forth the candid reflections of all men, and more especially before they advance in an opposition calculated to lay waste the fair states of the South, and let loose upon the world a community of people, who might, peradventure, overrun our country, and violate the most sacred principles of human society, chastity and virtue. No one will pretend to say that the people of the free states are as capable of knowing the evils of slavery, as those who hold slaves. If slavery be an evil, who could we expect would first learn it: Would the people of the free states, or the people of the slave states? All must readily admit, that the latter would first learn this fact. If the fact were learned first by those immediately concerned, who would be more capable than they of prescribing a remedy? And besides, are not those who hold slaves, persons of ability, discernment and candor? Do they not expect to give an account at the bar of God for their conduct in this life? It may no doubt with propriety be said that many who hold slaves live without the fear of God before their eyes; but the same may be said of many in the free states. Then who is to be the judge in this matter? So long, then, as the people of the free states, are not interested in the freedom of the slaves, in any other way than upon the mere abstract principles of equal rights, and of the Gospel; and are ready to admit that there are men of piety. who reside in the South, who are immediately concerned, and until they complain and call for assistance, why not cease this clamor, and no further urge the slave to acts of murder, and the master to vigorous discipline, rendering both miserable, and unprepared to pursue that course which {438} might otherwise lead them both to better their conditions? I do not believe that the people of the North have any more right to say that the South _shall not_ hold slaves, than the South have to say the North shall. And further, what benefit will it ever be to the slaves for persons to run over the free states, and excite indignation against their masters in the minds of thousands and tens of thousands, who understand nothing relative to their circumstances, or conditions? I mean particularly those who have never traveled in the South, and who in all their lives have scarcely ever seen a negro. How any community can ever be excited with the chatter of such persons, boys and others, who are too indolent to obtain their living by honest industry, and are incapable of pursuing any occupation of a professional nature, is unaccountable to me; and when I see persons in the free states, signing documents against slavery, it is no less, in my mind, than an army of influence, and a declaration of hostilities against the people of the South. What course can sooner divide our union? After having expressed myself so freely upon this subject, I do not doubt, but those who have been forward in raising their voices against the South, will cry out against me as being uncharitable, unfeeling, unkind, and wholly unacquainted with the Gospel of Christ. It is my privilege then to name certain passages from the Bible, and examine the teachings of the ancients upon the matter as the fact is uncontrovertible that the first mention we have of slavery is found in the Holy Bible, pronounced by a man who was perfect in his generation, and walked with God. And so far from that prediction being averse to the mind of God, it remains as a lasting monument of the decree of Jehovah, to the shame and confusion of all who have cried out against the South, in consequence of their holding the sons of Ham in servitude. "And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren." "Blessed be the Lord God of Shem; and Canaan shall be his servant" (Gen. 9:25, 26). Trace the history of the world from this notable event down to this day, and you will find the fulfillment of this singular prophecy. What could have been the design of the Almighty in this singular occurrence is not for me to say; but I can say, the curse is not yet taken off from the sons of Canaan, neither will be until it is affected by as great a power as caused it to come; and the people who interfere the least with the purposes of God in this matter, will come under the least condemnation before Him; and those who are determined to pursue a course, which shows an opposition, and a feverish restlessness against the decrees of the Lord, will learn, when perhaps it is too late for their own good, that God can do His own work, without the aid of those who are not dictated by His counsel. {439} I must not pass ever a notice of the history of Abraham, of whom so much is spoken in the Scripture. If we can credit the account, God conversed with him from time to time, and directed him in the way he should walk, saying, "I am the Almighty; walk before me, and be thou perfect." Paul says the Gospel was preached to this man. And it is further said, that he had sheep and oxen, men-servants and maid-servants, etc. From this I conclude, that if the principle had been an evil one, in the midst of the communications made to this holy man, he would have been instructed to that effect, and if he was instructed against holding men servants and maid-servants, he never ceased to do it; consequently must have incurred the displeasure of the Lord, and thereby lost His blessings; which was not the fact. Some may urge that the names man servant and maid-servant, only mean hired persons, who were at liberty to leave their masters or employers at any time. But we can easily settle this point, by turning to the history of Abraham's descendants, when governed by a law from the mouth of Jehovah Himself. I know that when an Israelite had been brought into servitude, in consequence of debt, or otherwise, at the seventh year he went from the task of his former master, or employer; but to no other people or nation was this granted in the law of Israel. And if after a man had served six years, he did not wish to be free, then the master was to bring him unto the judges--bore his ear with an awl, and that man was "to serve him forever." The conclusion I draw from this, is, that his people were led and governed by revelation, and if such a law was wrong, God only is to be blamed, and abolitionists are not responsible. Now, before proceeding any farther, I wish to ask one or two questions: Were the Apostles men of God, and did they preach the Gospel? I have no doubt that those who believe the Bible, will admit that they were; and that they also knew the mind and will of God concerning what they wrote to the churches, which they were instrumental in building up. This being admitted, the matter can be put to rest without much argument, if we look at a few items in the New Testament. Paul says: "Servants be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eyeservice as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service, as to the Lord, and not to men: knowing that whatsoever good thing any man doeth, the same shall be received of the Lord, whether he be bound or free. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven: neither is there respect of persons with him" (Eph. 6:5, 6, 7, 8, 9). Here is a lesson which might be profitable for all to learn; and the principle upon which the Church was anciently {440} governed, is so plainly set forth, that an eye of truth might see and understand. Here certainly, are represented the master, and servant; and so far from instructions to the servant to leave his master, he is commanded to be in obedience, as unto the Lord; the master in turn, is required to treat him with kindness before God; understanding, at the same time, that he is to give an account. The hand of fellowship is not withdrawn from him in consequence of his having servants. The same writer, in his first epistle to Timothy, the sixth chapter, and the first five verses, says,--"Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of God and His doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputing of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself." This is so perfectly plain, that I see no need of comment. The Scripture stands for itself; and I believe that these men were better qualified to teach the will of God, than all the abolitionists in the world. Before closing this communication, I beg leave to drop a word to the traveling Elders. You know, brethren, that great responsibility rests upon you; and that you are accountable to God, for all you teach the world. In my opinion, you will do well to search the Book of Covenants, in which you will see the belief of the Church, concerning masters and servants. All men are to be taught to repent; but we have no right to interfere with slaves, contrary to the mind and will of their masters. In fact it would be much better, and more prudent, not to preach at all to slaves, until after their masters are converted, and then teach the masters to use them with kindness; remembering that they are accountable to God, and the servants are bound to serve their masters with singleness of heart, without murmuring. I do most sincerely hope that no one who is authorized from this Church to preach the Gospel, will so far depart from the Scriptures, as to be found stirring up strife and sedition against our brethren of the South. Having spoken frankly and freely, I leave all in the hands of God, who will direct all things for His glory, and the accomplishment of His work. Praying that God may spare you to do much good in this life, I subscribe myself your brother in the Lord, Joseph Smith, Jun. Footnotes 1. This was the weekly newspaper which had been started in February, 1835, in support of Democracy; and which was edited by Frederick G. Williams. 2. Doctrine and Covenants. sec. 110. {441} Chapter XXXI. Prediction of the Prophet's Grandparents--Agitation for the Removal of the Saints from Clay County, Missouri. The remainder of this month [April] and May also, was devoted to the spiritual interests of the brethren; and particularly in devising ways and means to build up Kirtland. [Sidenote: Labors of Elder Heber C. Kimball.] _May 10_.--Brother Heber C. Kimball came to me for counsel, to know whether he should go into the vineyard to proclaim the Gospel, or go to school. I told him he might do either that he should choose, for the Lord would bless him. He chose to go into the vineyard; and immediately went down through the State of New York, into Vermont, his native State. He stopped a short time, and then returned to the city of Ogdensburg, on the St. Lawrence river, where he built up a church of twenty members. When about leaving that place, my father, and uncle John Smith, came to him, and blessed the church with patriarchal blessings. When they came to Brother Kimball, they were very much depressed in spirits, for when they came through the town of Potsdam, their brother, Jesse Smith, having a spite against them in consequence of their religion, swore out an execution against my father, and levied upon his horse and wagon; and to settle the affair, and get out of his clutches, my uncle, Silas Smith, (who had returned to that place on private business) stepped forward and paid {442} fifty dollars, in order that they might pursue their journey home. [Sidenote: Dealing with Sundry Transgressors.] _May, 16_.--President Oliver Cowdery having preferred, to the High Council, a charge of unchristianlike conduct against Wilkins J. Salisbury, the Council assembled in the Lord's House, when it was proved that he had so conducted himself as to bring unnecessary persecution on me; that he had neglected his family, leaving them without wood, without provisions, or telling them where he was going, or when he would return; that he used strong drink and had been intimate with other women. Elder Salisbury confessed his propensity for tale-bearing, and drinking strong liquor, but denied the other charges. The Council decided that he could no longer be an Elder or member in the Church until there was a thorough reformation. Charges of unchristianlike conduct were also preferred against Sisters Hannah Brown, and L. Elliot. They confessed they had been guilty of telling falsehoods. The Council reproved them, but permitted them to retain their standing in the Church. The Council then withdrew fellowship from Elder Charles Kelly. [1] My cousin, Elias Smith, arrived from St. Lawrence county, New York, with the information that his father and family, and Uncle Silas and family, were on their way to Kirtland, and that my grandmother [Mary Duty Smith, wife of Asael Smith] was at Fairport. [Sidenote: Arrival of the Prophet's Relatives in Kirtland.] _May 17_.--I went in company with my brother Hyrum, in a carriage to Fairport, and brought home my grandmother, Mary Smith, aged ninety-three years. She had not been baptized, on account of the opposition of Jesse Smith, her eldest son, who has always been an enemy to the work. She had {443} come five hundred miles to see her children, and knew all of us she had ever seen. She was much pleased at being introduced to her great grand-children, and expressed much pleasure and gratification on seeing me. My grandfather, Asael Smith, long ago predicted that there would be a prophet raised up in his family, and my grandmother was fully satisfied that it was fulfilled in me. My grandfather Asael died in East Stockholm, St. Lawrence county, New York, after having received the Book of Mormon, and read it nearly through; and he declared that I was the very Prophet that he had long known would come in his family. On the 18th, my uncle Silas Smith and family arrived from the east. My father, three of his brothers, and their mother, met the first time for many years. It was a happy day, for we had long prayed to see our grandmother and uncles in the Church. [Sidenote: Death of the Prophet's Grandmother.] On May 27, after a few days' visit with her children, which she enjoyed extremely well, my grandmother fell asleep without sickness, pain or regret. She breathed her last about unset, and was buried in the burial ground near the Temple, after a funeral address had been delivered by Sidney Rigdon. [2] She had buried one daughter, Sarah; two Sons, Stephen and Samuel; and her husband, who died October 30, 1830, and left five sons and three daughters still living. At the death of my grandfather, who had kept a record, there were one hundred and ten children, grand children and great grand children. My uncle Stephen, and aunt Sarah, were buried side by side in the burial grounds in Royalton, Windsor county, Vermont. Stephen died July 25th, 1802, aged seventeen years, three months, and eleven days. [Sidenote: Case of Chas. Kelley.] _May 23_.--The case of Elder Charles Kelly was again {444} brought before the High Council, then in session, and it was proved that he left his family in a destitute condition, about the time of the solemn assembly, which, together with other unchristianlike conduct, led the Council to decide that he be expelled from the Church. Also Asael Perry was cut off from the Church for unchristianlike conduct. Job L. Lewis was excommunicated, for treating the Church with contempt. _May 17_.--Died, in Kirtland, Miss Mary Smith, in the thirty-fifth year of her age. The deceased was a member of the Church of Latter-day Saints, and died in the triumphs of faith. _June 2_.--President Phelps wrote a letter from Liberty, Missouri, to President Oliver Cowdery, from which I make the following extracts: _Letter from W. W. Phelps to the Brethren in Kirtland_. Since I returned home to Missouri, I have been out on two expeditions, examining the regions of the "Far West." Soon after our return, Bishop Partridge and myself passed from Liberty to the northwest corner of Clay county, and examined the mills and streams, and country around Mr. Smith's, generally denominated "Yankee Smith." It is customary, you know, for the sake of _provincialism_, among nations, kindreds and people, to nick-name [people] by their religion, or province or ancestry; so that one can be distinguished by being an Israelite, a Canaanite, a Christian, a "Mormon," a Methodist, or a Corn Cracker, or a Mighty Hunter, &c., according to fancy or favor. From Mr. Smith's, we proceeded north-easterly through some timber and some prairie to Plattsburg, the county seat for Clinton county, "a smart little town," containing from fifteen to twenty hewed log cabins, and a two-story court house, thirty-two feet square. This town is located on the west side of Horse and Smith's fork of the Little Platte, contiguous to the timber on these streams, twenty-five miles north of Liberty. The timber, mill, and water privileges may answer a very small population, but for a large population they would be nothing. There are now three stores, and soon will be four. Clinton county is mostly prairie, with here and there a few fringes or spots of timber on the creeks that run into the Little Platte and Grand River. {445} From this town we made the best course we could to the waters of Grand River. We had a "sort of road" towards Busby Fork, then we had to contend with naked prairie, patches of scrubby timber, deep banked creeks and branches, together with a rainy morning, and no compass; but with the blessing of the Lord, we came to "some house" in the afternoon, and passed into Ray county. On Shoal creek, where there is water, there are some tolerable mill sites; but the prairies--those "old clearings," peering one over another, as far as the eye can glance, flatten all common calculation as to timber for boards, rails, or future wants, for a thick population, according to the natural reasoning of men. What the design of our heavenly Father was, or is, as to these vast prairies of the Far West, I know no further than we have revelation. The Book of Mormon terms them, the land of desolation; and when I get into a prairie so large that I am out of sight of timber, just as a seaman is "out of sight of land on the ocean," I have to exclaim--What are man and his works, compared with the Almighty and His creations? Who hath viewed His everlasting fields? Who hath counted His buffaloes? Who hath seen all His deer on a thousand prairies? The pinks variegate these widespread lawns, without the hand of man to aid them, and the bees of a thousand groves banquet on the flowers, unobserved, and sip the honey-dews of heaven. Nearly every skirt of timber to the state line on the north, I am informed, has some one in it. The back settlers are generally very honorable, and more hospitable than any people I ever saw, you are in most instances, welcome to the best they have. W. W. Phelps. [Sidenote: Case of Preserved Harris and Isaac McWithy.] The High Council assembled in the Lord's house in Kirtland on the 16th of June, Presidents Sidney Rigdon, and Frederick G Williams presiding, to investigate the charges of "A want of benevolence to the poor, and charity to the Church," which I had previously preferred against Brother Preserved Harris and Elder Isaac McWithy. After a full and lengthy investigation, the Council decided that the charges were fully sustained against Preserved Harris, and that the hand of fellowship be withdrawn from him, until he shall see that the course he is pursuing is contrary to the Gospel of Jesus. In the pleas of the Councilors, in the case of Elder {446} McWithy, they decided that the charges had been fully sustained; after which, I spoke in my turn as accuser, and stated that I called on the accused, in company with President Oliver Cowdery, for money to send up to Zion, but could get none; afterwards saw him, and asked him if he would sell his farm. He at first seemed willing, and wished to build up Zion. He pleaded excuse in consequence of his liberality to the poor. We offered him three thousand dollars for his farm, would give him four or five hundred dollars to take him to Zion, and settle him there, and an obligation for the remainder, with good security and interest. He went and told Father Lyon that we demanded all his property, and so we lost four or five hundred dollars; because the accused told him [Lyon] such a story, [that] he calculated to keep it [the aforesaid four or five hundred dollars] himself. The accused, Elder McWithy, arose and said it was the first time he had been called upon to clear himself before a High Council. He complained of being called contrary to the rules of the Gospel, before the Council. The president decided that as the case was now before the Council; this plea could not now be urged, but should have been made in the beginning. Elder McWithy pleaded that he had relieved the wants of the poor, and did so many good things that he was astonished that he should hear such things as he had heard today, because he did not give all he had got to one man. If he had done wrong he asked forgiveness of God and the Church. During the quarter ending the 3rd of June, 1836, two hundred and forty-four Elders', eleven Priests', three Teachers', and five Deacons' licenses were recorded in the license Records, in Kirtland, Ohio. [Sidenote: Departure of the Patriarch and John Smith on a Mission.] _June 22_.--My father and Uncle John Smith started on a mission to visit the branches of the Church in the Eastern States, to set them in order, and confer on the brethren their patriarchal blessings. I took my mother {447} and Aunt Clarissa (my Uncle John's wife,) in a carriage, and accompanied them to Painsville, where we procured a bottle of wine, broke bread, ate and drank, and parted after the ancient order, with the blessings of God. _June 28_.--Elder Warren Parrish wrote from Hickman county, Tennessee, stating that:-- Many citizens of the county of Benton, and some of Carroll had met in convention, headed by a Methodist priest, who was called to the chair, and the county clerk appointed secretary. They drew up resolutions to drive all the "Mormon preachers from their coast," signed by the sheriff and many who were sworn to be civil, peace-officers, also colonels, majors, &c. We enjoyed our meeting unmolested at Brother Utley's, on Saturday, the 19th instant. Hundreds had entered into the conspiracy. In the afternoon, a little before sunset, a company of some forty or fifty men made their appearance; some on foot, others mounted, two on a horse, with guns, sticks, clubs, &c. They were led by a sheriff, colonel, first and second major, other officers, and a Methodist priest, with a gun on his shoulder. The sheriff informed us that he had states' warrant for David W. Patten, Warren Parrish, and Wilford Woodruff; issued on complaint of the Methodist priest, Matthew Williams, chairman as above; who swore that we had put forth the following false and pretended prophecy; viz.: that Christ would come the second time before this generation passes away; also that four individuals should receive the Holy Ghost within four and twenty hours. The company consisted, as we were informed, of Baptists, Methodists, Presbyterians, liars, drunkards, hog and horse thieves. So determined were they, to force us off at that late hour, that it was with much difficulty we could prevail on them to show us any lenity; however, they protracted the time of our appearance at court until Tuesday by giving our bond, with surety of two brethren, in the sum of one thousand dollars. They intended to have led us into the woods, under the dark curtain of night with the pretension of taking us before the magistrate that they might the better execute their diabolical designs upon us. On Tuesday, in company with about twenty brethren and warm friends, who were ready and willing to lay down their lives for us, we went before our rulers, and found about one hundred persons assembled, armed with guns, pistols, dirks, clubs, sticks, &c. At a late hour we prevailed on the sheriff to have the court called, which consisted of three magistrates, one of whom was rejected from the judgment-seat, because some of his family were members of our Church. {448} The sheriff, with leave of court, divested us of our arms, consisting of walking sticks and a pocket knife. A man by the name of Perkins, (who report says, had run his county for hog stealing, and also had been guilty of concealing a stolen horse, for which he had lost part of his nose,) was appointed by the court to act as states' attorney; or in other words mob solicitor-general, to abuse the innocent and screen the guilty. After the conspirators had witnessed against us, the court refused to hear any testimony on our part, being controlled by the bandits. Perkins made a plea against us, but we were not permitted to reply. The verdict of the court was, that they concluded that the charges preferred against us had been sustained, and that we were bound over to court for trial. Our accusers did not attempt to prove that those who were promised the Holy Ghost did not receive it; and the candid can judge whether he who prophesies that Christ will come the second time in this generation, is a false prophet. Also our complainant testified that these crimes were committed in 1834, and it is a well known fact that Elder Woodruff, whose name is on the warrant, (though not arrested,) was not in this state until 1835. So much for an oath from a Methodist priest. While the court was preparing our bonds, another warrant was served on Elder Patten; the mob without, and the mob within, whose intoxicating zeal had arisen to its zenith, were threatening our lives, and seemed only to wait the dark shades of night, which were fast gathering round, to cover them, while they should wreak their hands in our blood; the influence of our friends, as instruments in the hands of our God, kept this gathering storm from bursting upon our heads. About this time the sheriff proposed to us that if we would leave the county in ten days, and pay the cost, they would set us at liberty; at the same time informing us it was the only way to escape the hands of the mob, who were hardly restrained from acts of violence. One of the brethren present offered to pay the cost, and all advised us to accept the offer; which, in itself, proved that we were innocent of any crime, although in its nature most insulting. (Signed) Warren Parrish. _Minutes of a Public Meeting at Liberty, Missouri_. On the 29th of June, a respectable number of the citizens being previously notified of the meeting, met at the court-house, in the town of Liberty, Missouri. On motion, John Bird was called to the chair, and John F. Doherty appointed secretary. The object of the meeting, was, by request of the chair, explained in a few appropriate remarks, by Colonel Wood; when on motion of Colonel William T. Wood, a {449} committee of nine was appointed to draft resolutions expressive of the sense of this meeting; whereupon the following gentlemen were chosen--namely: John Thornton, Esq., Peter Rogers, Esq., Andrew Robertson, Esq., James T. V. Thompson, Colonel W. T. Wood, Doctor Woodson, J. Moss, James H. Hughes, Esq., David R. Atchison, Esq., and A. W. Doniphan, Esq., who retired and in a short time returned and made, through their chairman, Colonel John Thornton, the following unanimous report, which was read: Report. It is apparent to every reflecting mind that a crisis has arisen in this country, that requires the deep, cool, dispassionate consideration, and immediate action of every lover of peace, harmony and good order. We cannot conceal from ourselves the fact that at this moment the clouds of civil war are rolling up their fearful masses, and hanging over our devoted country. Solemn, dark and terrible. This painful state of things has been produced mainly by the rapid and increasing emigration of that people commonly called Mormons, during the last few months. It is known to all, that in November, 1833, these people were expelled from their homes in Jackson county, without money, without property, without the means of subsistence for themselves, their wives and their children, and like Noah's dove, without a resting place for their feet. They came to our county thus friendless and penniless, (seeking as they said) but a temporary asylum from the storm of persecution by which they were then buffeted. Their destitute and miserable condition, at that inclement season of the year, excited the deep sympathies of the philanthropic and hospitable citizens of this county; and notwithstanding the thousand reports that were borne on the wings of the wind, charging them with almost every crime known to the laws of our country, yet our feelings of kindness and sympathy for human suffering prevailed over every obstacle, and they were received with friendship and treated with toleration, and often with remarks of peculiar kindness. They always declared that they looked not upon this county as their home, but as a temporary asylum; and that, whenever, a respectable portion of the citizens of this county should request it, they would promptly leave us in peace as they found us. That period has now arrived. Duty to ourselves, to our families, and to the best interests of our country, requires at our hands, to demand the fulfillment of that pledge. They are charged by those who are opposed to them with an unfriendly determination to violate that pledge. Their rapid emigration, their large purchases, and offers to purchase lands, the remarks of the ignorant and imprudent portion of them, that this country is destined by heaven to be theirs are received and {450} looked upon, by a large portion of this community, as strong and convincing proofs that they intend to make this county their permanent home, the centre and general rendezvous of their people. These are some of the reasons why these people have become objects of the deepest hatred and detestation to many of our citizens. They are eastern men, whose manners, habits, customs, and even dialect, are essentially different from our own. They are _non_-slaveholders, and opposed to slavery, which in this peculiar period, when abolitionism has reared its deformed and haggard visage in our land, is well calculated to excite deep and abiding prejudices in any community where slavery is tolerated and protected. In addition to all this, they are charged, as they have hitherto been, with keeping up a constant communication with our Indian tribes on our frontiers, with declaring, even from the pulpit, that the Indians are a part of God's chosen people, and are destined by heaven to inherit this land, in common with themselves. We do not vouch for the correctness of these statements; but whether they are true or false, their effect has been the same in exciting our community. In times of greater tranquility, such ridiculous remarks might well be regarded as the offspring of frenzied fanaticism; but at this time, our defenseless situation on the frontier, the bloody disasters of our fellow citizens in Florida, and other parts of the south, all tend to make a portion of our citizens regard such sentiments with horror, if not alarm. These and many other causes, have combined to raise a prejudice against them; and a feeling of hostility, that the first spark may, and we deeply fear will, ignite into all the horrors and desolations of a civil war, the worst evil that can befall any country. We therefore feel it our duty to come forward, as mediators, and use every means in our power to prevent the occurrence of so great an evil. As the most efficacious means to arrest the evil, we urge on the Mormons to use every means to put an immediate stop to the emigration of their people to this county. We earnestly urge them to seek some other abiding place, where the manners, the habits, and customs of the people will be more consonant with their own. For this purpose we would advise them to explore the territory of Wisconsin. This country is peculiarly suited to their conditions and their wants. It is almost entirely unsettled; they can there procure large bodies of land together, where there are no settlements, and none to interfere with then. It is a territory in which slavery is prohibited, and it is settled entirely with emigrants from the North and East. The religious tenets of this people are so different from the present churches of the age, that they always have, and always will, excite deep prejudices against them in any populous country where they may {451} locate. We, therefore, in a spirit of frank and friendly kindness, do advise them to seek a home where they may obtain large and separate bodies of land, and have a community of their own. We further say to them, if they regard their own safety and welfare, if they regard the welfare of their families, their wives and children, they will ponder with deep and solemn reflection on this friendly admonition. If they have one spark of gratitude, they will not willingly plunge a people into civil war, who held out to them the friendly hand of assistance in that hour of dark distress, when there was few to say God save them. We can only say to them if they still persist in the blind course they have heretofore followed in flooding the country with their people, that we fear and firmly believe that an immediate civil war is the inevitable consequence. We know that there is not one among us who thirsts for the blood of that people. We do not contend that we have the least right, under the Constitution and laws of the country, to expel them by force. But we would indeed be blind, if we did not foresee that the first blow that is struck, at this moment of deep excitement, must and will speedily involve every individual in a war, bearing ruin, woe, and desolation in its course. It matters but little how, where, or by whom, the war may begin, when the work of destruction commences, we must all be borne onward by the storm, or crushed beneath its fury. In a civil war, when our homes are the theatre on which it is fought, there can be no neutrals; let our opinions be what they may, we must fight in self-defense. We want nothing, we ask nothing, we would have nothing from this people, we only ask them, for their own safety, and for ours, to take the least of the two evils. Most of them are destitute of land, have but little property, are late emigrants to this country, without relations, friends, or endearing ties to bind them to this land. At the risk of such imminent peril to them and to us, we request them to leave us, when their crops are gathered, their business settled, and they have made every suitable preparation to remove. Those who have forty acres of land, we are willing should remain until they can dispose of it without loss, if it should require years. But we urge, most strongly urge, that emigration cease, and cease immediately, as nothing else can or will allay for a moment, the deep excitement that is now unhappily agitating this community. If the Mormons will comply with these friendly requisitions, we will use every exertion among our own citizens, to arrest this evil before it is forever too late; but if they are disregarded, we can promise neither them nor ourselves, a long continuation of the blessings of peace and harmony. 1st. Therefore be it Resolved by this meeting, that we view with feelings of the deepest regret the present unhappy situation of our country. {452} 2nd. That it is the fixed and settled conviction of this meeting that unless the people commonly called Mormons will agree to stop immediately the emigration of their people to this county, and take measures to remove themselves from it, a civil war is inevitable. 3rd. That a committee of ten be appointed to make known to the leaders of that people, the views of this meeting, and to urge upon them the propriety of acceding to these propositions. 4th. The said committee consisting of Andrew Robertson, Michael Arthur, Littlebury Sublet, John Baxter, James M. Hughes, W. J. Moss, John Bird, Peter Rogers, W. T. Wood and J. T. V. Thompson, who shall meet on the morrow at the house of Mr. Cowan, and confer with the Mormons, and report at this meeting, as soon thereafter as convenient, the reply of the Mormons to these requisitions. 5th. That if the Mormons agree to these propositions, we will use every means in our power to allay the excitement among our own citizens, and to get them to await the result of these things. That it is the opinion of this meeting that the recent emigrants among the Mormons should take measures to leave this county immediately, as they have no crops on hand, and nothing to lose by continuing their journey to some more friendly land. On motion of Wm. T. Wood, the preamble and resolutions were unanimously adopted. Be it resolved that this meeting adjourn until Saturday next. John Bird, Chairman, John F. Doherty, Secretary. _Minutes of a Public Meeting of the Saints in Clay County, Missouri, Held to Consider the Proposition of the Citizens of Clay County that the Latter-day Saints Move into another Part of the State_. July 1, 1836. At a very large meeting of the Elders of the Church of Latter-day Saints, assembled in Clay county, Missouri, W. W. Phelps was called to the chair, and John Corrill appointed secretary. The preamble and resolutions from a meeting of citizens of the 29th ultimo, was read, and a committee of twelve, viz., Edward Partridge, Isaac Morley, Lyman Wight, Thomas B. Marsh, Elias Higby, Calvin Bebee, Isaac Hitchcock, Isaac Higby, Samuel Bent, Titus Billings, James Emmet, and R. Evans, were appointed, who retired, and after a short time reported the following preamble and resolutions: _Resolved_, that we (the "Mormons," so called), are grateful for the kindness which has been shown to us by the citizens of Clay county since we have resided with them; and being desirous for peace, and wishing the good rather than the ill-will of mankind, we will use all honorable means to allay the excitement, and so far as we can, remove any foundation for jealousies against us as a people. We are aware that many rumors {453} prejudicial to us as a society are afloat, and time only can prove their falsity to the world at large. We deny having claim to this, or any other county, or country, further than we shall purchase the land with money, or more than the Constitution and laws allow us as free American citizens. We have taken no part for or against slavery; but are opposed to the abolitionists, and consider that men have a right to hold slaves or not, according to law. We believe it just to preach the Gospel to the nations of the earth, and warn the righteous to save themselves from the corruptions of the world; but we do not believe it right to interfere with bondservants, nor preach the Gospel to them, nor meddle with nor influence them in the least to cause them to be dissatisfied with their situation in this life; thereby jeopardizing the lives of men. Such interference we believe to be unlawful and unjust, and dangerous to the peace of every government allowing human beings to be held in servitude. We deny holding any communications with the Indians; and mean to hold ourselves as ready to defend our country against their barbarous ravages, as any other people. We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments; and that sedition and rebellion are unbecoming every citizen thus protected, and should be punished accordingly. It is needless to enter into any further detail of our faith, or mention our sufferings; therefore-- First. Resolved: For the sake of friendship, and to be in a covenant of peace with the citizens of Clay county, and they to be in a covenant of peace with us, notwithstanding the necessary loss of property, and expense we incur in moving, we comply with the requisitions of their resolutions in leaving Clay county, as explained by the preamble accompanying the same; and that we will use our exertions to have the Church do the same; and that we will also exert ourselves to stop the tide of emigration of our people to this county. Second. Resolved: That we accept the friendly offer verbally tendered to us by the committee yesterday, to assist us in selecting a location, and removing to it. Third. Resolved, unanimously: That this meeting accept and adopt the above preamble and resolutions, which are here presented by the committee. Fourth. Resolved: That Thomas B. Marsh, Lyman Wight, and Samuel Bent, be a committee to carry the minutes of these {454} proceedings to the meeting of the citizens of Clay county, to be held tomorrow at Liberty. The foregoing resolutions were unanimously adopted by the meeting. W. W. Phelps, Chairman, John Corrill, Secretary. _Minutes of the Second Meeting of the Citizens of Clay County_. The citizens of Clay county met pursuant to adjournment. The chairman and secretary resumed their stations, when the committee appointed by the public meeting of the citizens at the court house, in Liberty, on the 29th ultimo, reported through their chairman, W. J. Moss, the foregoing preamble and resolutions of the Elders of the Church of Latter-day Saints, on the 1st instant, whereupon it was _Resolved_, That this meeting do accept and receive the reply of the Mormons to the resolution passed on Wednesday, the 29th of June, as perfectly satisfactory. Be it further _Resolved_ by this meeting, that we will use our utmost endeavors to carry into effect the object contained in the preamble and resolutions passed on Wednesday, the 29th, as agreed to by the Mormons. Be it further _Resolved_, That we urge it on our fellow citizens to keep the peace towards the Mormons, as good faith, justice, morality and religion require. Be it further _Resolved_, That a committee of ten persons, two in each township, be appointed to raise money by subscription to aid those of the Mormons who may from necessity require it, to leave this county. _Resolved_, That Samuel Tillery Jeremiah Minger and Abraham Shafer be appointed a committee to receive the pecuniary aid by subscription for the purpose of aiding the poor persons that may belong to the Mormons in removing from this county to their place of abode, and that the Elders of the Church be requested to report the above-named persons to the aforesaid committee, who will judge of the proofs and facts entitling the Mormons to pecuniary aid, and appropriate the funds accordingly. _Resolved_, That the said committee be authorized to employ some suitable person to accompany those that may wish to examine a new country. It is also understood that if the money which may be received by the committee is not appropriated for the purpose above named, it shall be refunded back in proportion to the amount subscribed. _Resolved_, That the chair appoint five persons in each township to carry the object of the above resolutions into effect. The following gentlemen were then appointed in the different townships. For Liberty township, John Thornton, Joel Turnham, Peter {455} Rogers, John Bird, David R. Atchison; for Fishing River township, Elisha Cameron, E. Price, G. Withers, M. Welton, James Kazey; for Platte township, T. C. Gordon, S. Harris, W. Owen, L. Rollins, I. Marsh; for Washington township, B. Riley, S. Crawford, T. Findley, G. McIlvaine, P. Y. G. Bartee; for Gallatin township, D. Dale, N. Nash, William Todd, B. Ricketts, R. Forboin. Be it further _Resolved_, That this meeting recommend the Mormons to the good treatment of the citizens of the adjoining counties. We also recommend the inhabitants of the neighboring counties to assist the Mormons in selecting some abiding place for their people where they will be, in a measure, the only occupants; and where none will be anxious to molest them. _Resolved_, That the proceedings of this meeting be handed over to the publishers of the _Far West_ with a request that it be printed, which was severally read and unanimously adopted, and meeting adjourned. John Bird, Chairman, John F. Doherty, Secretary. Liberty, July 2nd, 1836. _Letter from the Brethren at Kirtland to the Brethren in Missouri_. Kirtland, July 25th, 1836. _To W. W. Phelps and Others:_ Dear Brethern:--Yours of the first inst., accompanying the proceedings of a public meeting held by the people of Clay county, was duly received. We are sorry that this disturbance has broken out, but we do not consider it our fault. You are better acquainted with circumstances than we are, and, of course, have been directed by wisdom in your moves relative to leaving the county. We forward you our letter to Mr. Thornton and others that you may know all that we have said. We advise that you be not the first aggressors. Give no occasion, and if the people will let you, dispose of your property, settle your affairs, and go in peace. You have thus far had an asylum, and now seek another, as God may direct. Relative to your going to Wisconsin, we cannot say, we should think if you could stop short, in peace, you had better do so. You know our feelings relative to not giving the first offense, and also of protecting your wives and little ones in case a mob should seek their lives. We shall publish the proceedings of the public meeting, with your answer, as well as our letter. We mean that the world shall know all things as they transpire. If we are persecuted and driven men shall know it. Be wise; let prudence dictate all your counsels; preserve peace with all men, if possible; stand by the Constitution of your country; observe its principles; and above all, show yourselves men of God, worthy {456} citizens, and we doubt not, the community, ere long, will do you justice, and rise in indignation against those who are the instigators of your sufferings and afflictions. In the bonds of brotherly love we subscribe ourselves, as ever, JOSEPH SMITH, Jun., SIDNEY RIGDON, OLIVER COWDERY, F. G. WILLIAMS, HYRUM SMITH. The letter to Mr. Thornton referred to above was as follows: Kirtland, Geauga County, Ohio, July 25, 1836. _To John Thornton, Esq., Peter Rogers, Esq., Andrew Robertson, Esq., James T. V. Thompson, Esq., Colonel William T. Wood, Doctor Woodson, I. Moss, James H. Hughes, Esq., David R. Atchison, Esq, and A. W. Doniphan, Esq_.: Gentlemen:--We have just perused, with feelings of deep interest, an article in the _Far West_, printed at Liberty, Clay county, Missouri, containing the proceeding of a public meeting of the citizens of said county on the subject of an excitement now prevailing among you, occasioned either from false reports against the Church of Latter-day Saints, or from the fact that said Church is considered dangerous to the welfare of your country; and will, if suffered among you under existing circumstances, cause the ties of peace and friendship, so desirable among all men, to be burst asunder, and bring war and desolation upon your own pleasant homes. While rumor is afloat with her accustomed cunning, and while public opinion is fast rising, like a flood tide against the members of the Church, we cannot but admire the candor with which your preambles and resolutions were clothed, as presented to the citizens of Clay county on the 29th of June last; though, as you expressed in your report to said meeting, "We do not contend that we have the least right, under the Constitution and laws of the country, to expel them by force." yet communities may be at times unexpectedly thrown into a situation when wisdom, prudence, and that first item in nature's law, self defense would dictate that the responsible and influential part [of a community] should step forward and guide the public mind in a course to save difficulty, preserve rights and spare the innocent blood from staining the soil so dearly purchased with the lives and fortunes of our fathers. As you have come forward as "mediators" to prevent the effusion of blood and save disasters consequent upon civil war, we take this opportunity to present to you, though strangers, and through you, if you wish, to the people of Clay county, our heart-felt gratitude for every kindness {457} rendered our friends in affliction, when driven from their peaceful homes; and to yourselves, also, for the prudent course in the present excited state of your community; but in doing this, justice to ourselves, as communicants of that Church to which our friends belong, and duty towards them as acquaintances and former fellow citizens, require us to say something to exonerate them from the foul charges brought against them, to deprive them of their constitutional privileges and drive them from the face of society. They have been charged, in consequence of the whims and vain notions of some few uninformed [persons], with claiming that upper country, [north-western Missouri], and that ere long they were to possess it at all hazards and in defiance of all consequences. This is unjust and far from having a foundation in truth; a thing not expected or looked for--not desired by this society as a people, and where the idea could have originated is unknown to us. We do not, neither did we ever, insinuate a thing of this kind, or hear it from the leading men of the society now in your country. There is nothing in all our religious faith to warrant it, but on the contrary, the most strict injunctions to live in obedience to the laws and follow peace with all men; and we doubt not but a recurrence to the Jackson county difficulties with our friends will fully satisfy you, that at least heretofore such has been the course followed by them, that instead of fighting for their own rights they have sacrificed them for a season to wait the redress guaranteed in the law and so anxiously looked for at a time distant from this. We have been, and are still, clearly under the conviction that had our friends been disposed they might have maintained their possessions in Jackson county. They might have resorted to the same barbarous means with their neighbors, throwing down dwellings, threatening lives, driving innocent women and children from their homes, and thereby have annoyed their enemies equally at least; but to their credit--and it must ever remain upon the page of time to their honor--this they did not do. They had possessions, they had homes, they had sacred rights, and more still, they had helpless, harmless innocence, with an approving conscience that they had violated no law of their country or their God to urge them forward; but to show to all that they were willing to forego these for the peace of their country they tamely submitted, and have since been wanderers among strangers (though hospitable) without homes. We think these sufficient reasons to show to your patriotic minds that our friends, instead of having wish to expel a community by force of arms, would suffer their rights to be taken from them before shedding blood. Another charge brought against our friends is that of being {458} dangerous in societies "where slavery is tolerated and practiced." Without occupying time here we refer you to the April (1836) number of the _Latter-day Saints' Messenger and Advocate_, printed at this place, a copy of which we forward to each of you. From the length of time which has elapsed since its publication, you can easily see it was put forth for no other reason than to correct the public mind generally, without a reference or expectation of any excitement of the nature of the one now in your county. Why we refer you particularly to this publication is because many of our friends who are now in the West were in this place when this paper made its appearance, and from personal observation gave it their decided approbation, and declared those sentiments to be their own in the fullest particular. Another charge of great magnitude is brought against our friends in the West, that of "keeping up a constant communication with the Indian tribes on the frontier; with declaring even from the pulpit that the Indians are a part of God's chosen people, and are destined by heaven to inherit this land, in common with themselves." We know of nothing under the present aspect of our Indian relations calculated to arouse the fears of the people of the Upper Missouri more than a combination or influence of this nature; and we cannot look upon it as being other than one of the most subtle purposes of those whose feelings are embittered against our friends to turn the eye of suspicion upon them from every man who is acquainted with the barbarous cruelty of rude savages. Since a rumor was afloat that the western Indians were showing signs of war we have received frequent private letters from our friends who have not only expressed fears for their own safety, in case the Indians should break out, but a decided determination to be among the first to repel any invasion and defend the frontier from all hostilities. We mention the last fact because it was wholly uncalled for on our part and came previous to any excitement on the part of the people of Clay county against our friends and must definitely show that this charge is also untrue. Another charge against our friends and one that is urged as a reason why they must immediately leave Clay county, is, that they are making, or are likely to make the same "their permanent home, the center and general rendezvous of their people." We have never understood such to be the purpose, wish, or design of this society; but on the contrary, have ever supposed that those who resided in Clay county only designed it as a temporary residence until the law and authority of our country should put them in the quiet possession of their homes in Jackson county; and such as had not possessions there could purchase to the entire satisfaction and interest of the people of Jackson county. {459} Having partially mentioned the leading objections urged against our friends, we would here add, that it has not been done with a view, on our part, to dissuade you from acting in strict conformity with your preamble and resolutions offered to the people of Clay county on the 29th ult., but from a sense of duty to a people embarrassed, persecuted and afflicted; for you are aware, gentlemen, that in times of excitement virtues we transformed into vices; acts, which in other cases and other circumstances would be considered upright and honorable, are interpreted contrary to their real intent and made objectionable and criminal; and from whom could we look forbearance and compassion, with confidence and assurance, more than from those whose bosoms are warmed with those pure principles of patriotism with which you have been guided in the present instance, to secure the peace of your county and save a persecuted people from further violence and destruction? It is said that our friends are poor; that they have but little or nothing to bind their feelings or wishes to Clay county, and that in consequence they have a less claim upon that county. We do not deny the fact that our friends are poor; but their persecutions have helped to render them so. While other men were peacefully following their vocations and extending their interests they have been deprived of the right of citizenship, prevented from enjoying their own, charged with violating the sacred principles of our Constitution and laws, made to feel the keenest aspersions of the tongue of slander, waded through all but death, and are now suffering under calumnies calculated to excite the indignation and hatred of every people among whom they dwell, thereby exposing them to destruction and inevitable ruin. If a people, a community, or a society can accumulate wealth, increase in worldly fortune, improve in science and arts, rise to eminence in the eyes of the public, surmount these difficulties, so much as to bid defiance to poverty and wretchedness, it must be a new creation, a race of beings superhuman. But in all their poverty and wants we have yet to learn for the first time that our friends are not industrious and temperate; and wherein they have not always been the last to retaliate or resent an injury and the first to overlook and forgive. We do not urge that there are no exceptions to be found; all communities, all societies and associations are cumbered with disorderly and less virtuous members--members who violate in a greater or less degree, the principles of the same; but this can be no just criterion by which to judge a whole society; and further still where a people are laboring under constant fear of being dispossessed; very little inducement is held out to excite them to be industrious. We think, gentlemen, that we have pursued the subject far enough, and we here express to you, as we have in a letter accompanying this {460} to our friends, our decided disapprobation to the idea of shedding blood, if any other course can be followed to avoid it; in which case, and which alone, we have urged upon our friends to desist, only in extreme cases of self defense; and in this case not to give the offense or provoke their fellow men to acts of violence, which we have no doubt they will observe as they ever have done; for you may rest assured, gentlemen, that we would be the last to advise our friends to shed the blood of men or commit one act to endanger the public peace. We have no doubt but our friends will leave your county, sooner or later; they have not only signified the same to us, but we have advised them so to do as fast as they can without incurring too much loss. It may be said that they have but little to lose if they lose the whole. But if they have but little that little is their all, and the necessities of the helpless urge them to make a prudent disposal of the same. We are highly pleased with a proposition in your preamble, suffering them to remain peaceably until a disposition can be made of their land, etc., which, if suffered, our fears are at once hushed, and we have every reason to believe that during the remaining part of the residence of our friends in your county the same feelings of friendship and kindness will continue to exist that have heretofore, and that when they leave you, you will have no reflection of sorrow that they have been sojourners among you. To what distance or place they will remove we are unable to say; in that they must be dictated by judgment and prudence. They may explore the territory of Wisconsin, they may remove there, or they may stop on the other side, of this we are unable to say; but be they where they will we have this gratifying reflection, that they have never been the first, in an unjust manner, to violate the laws, injure their fellow men, or disturb the tranquility and peace under which any part of our country has heretofore reposed; and we cannot but believe that ere long, the public mind must undergo a change, when it will appear to the satisfaction of all that this people have been illy treated and abused without cause, and when as justice would demand, those who have been the instigators of their sufferings will be regarded as their true characters demand. Our religious principles are before the world ready for the investigation of all men, yet we are aware that all the persecution against our friends has arisen in consequence of calumnies and misconstructions without foundation in truth and righteousness. This we have endured in common with all other religious societies at their first commencement. Should Providence order that we rise not as others before us to respectability and esteem, but be trodden down by the ruthless force of extermination, posterity will do us justice when our persecutors are equally low in the dust with ourselves, to hand down to {461} succeeding generations the virtuous acts and forbearance of a people who sacrificed their reputation for their religion; and their earthly fortunes and happiness to preserve peace and save this land from being further drenched in blood. We have no doubt but your very seasonable mediation in the time of so great an excitement will accomplish your most sanguine desires in preventing further disorder; and we hope, gentlemen, that while you reflect upon the fact that the citizens of Clay county are urgent for our friends to leave you, that you will also bear in mind that by their complying with your request to leave they are surrendering some of the dearest rights guaranteed in the Constitution of our country; and that human nature can be driven to a certain extent when it will yield no further. Therefore, while our friends suffer so much and forego so many sacred rights, we sincerely hope, and we have every reason to expect it, that a suitable forbearance may be shown by the people of Clay county; which, if done, the cloud which has been obscuring your horizon will disperse and you be left to enjoy peace, harmony and prosperity. With sentiments of esteem and profound respect, we are, gentlemen, your obedient servants, Joseph Smith, Jun., Sidney Rigdon, Oliver Cowdery, Frederick G. Williams, Hyrum Smith. The following letter was received at Liberty, Clay county, Missouri, on the 28th of July: _Letter from Daniel Dunklin to the Saints in Missouri_. City of Jefferson, July 18th, 1836. _Messrs. W. W. Phelps and Others_: Gentlemen:--The treatment your people have received, and are now receiving, is of an extraordinary character, such as is seldom experienced in any country by any people. As an individual I sympathize with you, and as the executive of the state, deeply deplore such a state of things. Your appeal to the executive is a natural one; but a proper understanding of our institutions will show you that yours is a case not for the special cognizance of the executive. It is a case, or, I may say, they are cases of individual wrongs. These, as I have before told you, are subjects for judicial interference; and there are cases sometimes of individual outrage which may be so popular as to render the action of courts of justice nugatory, in endeavoring to afford a {462} remedy. I would refer you to the charge of Judge Lawless, made to the grand jury of St. Louis. Public sentiment may become paramount law; and when one man or society of men become so obnoxious to that sentiment as to determine the people to be rid of him or them, it is useless to run counter to it. The time was when the people (except those in Jackson county) were divided, and the major part in your favor; that does not now seem to be the case. Why is this so? Does your conduct merit such censures as exist against you? It is not necessary for me to give my opinion. Your neighbors accuse your people of holding illicit communication with the Indians, and of being opposed to slavery. You deny. Whether the charge or the denial is true I cannot tell. The fact exists and your neighbors seem to believe it true; and whether true or false, the consequences will be the same (if your opponents are not merely gasconading), unless you can, by your conduct and arguments, convince them of your innocence. If you cannot do this, all I can say to you is that in this Republic the _vox populi_ is the _vox dei_. Yours respectfully, Daniel Dunklin. Footnotes 1. Charles Kelly was a member of Zion's camp, also a member of the first quorum of Seventy. His offenses are named at page 444. 2. "She died firm in the faith of the Gospel, although she had never yielded obedience to any of its ordinances."--_Hist. of the Prophet Joseph, by Lucy Smith, ch. 12_. {463} Chapter XXXII. The Prophet's Mission--Labors in Massachusetts--The Organization of the Kirtland Safety Society. [Sidenote: Departure of the Prophet from Kirtland.] On Monday afternoon, July 25th, in company with Sidney Rigdon, Brother Hyrum Smith, and Oliver Cowdery, I left Kirtland, and at seven o'clock the same evening, we took passage on board the steamer _Charles Townsend_, S. Fox, master, at Fairport, and the next evening, about ten o'clock we arrived at Buffalo, New York, and took lodgings at the "Farmer's Hotel." Here we met with Elders Orson Hyde and Moses C. Nickerson, the former on his way to Canada, and the latter from that province. To avoid the crowding, fisting, fighting, racing and rioting of the packets, we took passages on a line boat for Utica, where we arrived about eight o'clock a.m. of the 29th, just in time to take the railroad car for Schenectady, the first passenger car on the new road. [1] We were more than six hours traveling eighty miles. The locomotive had hardly stopped before the cry was, "Albany baggage: the cars start in five minutes." Amid a scene {464} of confusion, bustle, and crowding, we succeeded, after a good share of scuffling and pulling, in getting our trunks on board the luggage car for Albany where we arrived the same evening. [Sidenote: A Steamboat Race.] On the 30th, at seven o'clock a. m., we went on board the Steamer _John Mason_, which took us to the _Erie_, lying over the bar. While the passengers were stepping off the _John Mason_, the steamer _Rochester_ passed us: "Now for a race," was the cry from different parts, and a race trial of speed it was; however, as fate or steam power of engine would have it, the _Erie_, after touching at Catskill and West Point, where the _Rochester_ did not, went into New York a few minutes "ahead." By such undue pressure of steam the lives of thousands have been sacrificed, and I thanked God that myself and friends were safely landed. [Sidenote: The Great Fire in New York City.] While in New York I visited the burnt district--the part of the city where it was estimated fifteen millions of property was consumed by fire on the 16th of December, 1835, [2] according to the prediction of the ancient Prophets, that there should be "fire and vapor of smoke" in the last days. [Sidenote: Arrival of the Prophet's Party in Salem, Mass.] From New York we continued our journey to Providence, on board a steamer; from thence to Boston, by steam cars, and arrived in Salem, Massachusetts, early in August, where we hired a house, and occupied the same during the month, teaching the people from house to house, and preaching publicly, as opportunity presented; visiting occasionally, sections of the surrounding country, which are rich in the history of the Pilgrim Fathers of New England, in Indian warfare, religious superstition, bigotry, persecution, and learned ignorance. [Sidenote: Reflections of the Prophet on Religious Intolerance.] The early settlers of Boston (the Emporium of New {465} England), who had fled from their mother country to avoid persecution and death, soon became so lost to principles of justice and religious liberty as to whip and hang the Baptist and the Quaker, who like themselves, had fled from tyranny to a land of freedom; and the fathers of Salem from 1692 to 1693, whipped, imprisoned, tortured, and hung many of their citizens for supposed witchcraft; and quite recently,--while boasting of her light and knowledge, of her laws and religion, as surpassed by none on earth,--has New England been guilty of burning a Catholic convent in the vicinity of Charleston, and of scattering the inmates to the four winds; yes, in sight of the very spot where the fire of American Independence was first kindled, where a monument is now erecting in memory of the battle of Bunker Hill, and the fate of the immortal Warren, who bled, who died, on those sacred heights, to purchase religious liberty for his country--in sight of this very spot, have the religionists of the nineteenth century, demolished a noble brick edifice, hurling its inhabitants forth upon a cold, unfeeling world for protection and subsistence. Well did the Savior say concerning such, "by their fruits you shall know them." And if the wicked mob who destroyed the Charleston convent, and the cool, calculating religious lookers on, who inspired their hearts with deeds of infamy, do not arise, and redress the wrong, and restore the injured four-fold, they in turn, will receive of the measure they have meted out till the just indignation of a righteous God is satisfied. When will man cease to war with man, and wrest from him his sacred rights of worshiping his God according as his conscience dictates? Holy Father, hasten the day. I received the following: _Revelation given in Salem, Massachusetts, August 6th, 1836_. [3] 1. I, the Lord your God, am not displeased with your coming this journey, notwithstanding your follies; {466} 2. I have much treasure in this city for you, for the benefit of Zion; and many people in this city whom I will gather out in due time for the benefit of Zion, through your instrumentality. 3. Therefore it is expedient that you should form acquaintance with men in this city, as you shall be led, and as it shall be given you; 4. And it shall come to pass in due time, that I will give this city into your hands; that you shall have power over it, insomuch that they shall not discover your secret parts; and its wealth pertaining to gold and silver shall be yours. 5. Concern not yourselves about your debts, for I will give you power to pay them. 6. Concern not yourselves about Zion, for I will deal mercifully with her. 7. Tarry in this place, and in the regions round about; 8. And the place where it is my will that you should tarry, for the main, shall be signalized unto you by the peace and power of my Spirit, that shall flow unto you. 9. This place you may obtain by hire, etc. And inquire diligently concerning the more ancient inhabitants and founders of this city; 10. For there are more treasures than one for you in this city; 11. Therefore be ye as wise as serpents and yet without sin, and I will order all things for your good, as fast as ye are able to receive them. Amen. While here [at Salem] Brothers Brigham Young and Lyman E. Johnson arrived. Brother Young had been through New York, Vermont, and Massachusetts, in company with his brother Joseph Young. They visited their relations in this country, and baptized a good number into the Church; they remained in Boston two or three weeks, and baptized seventeen persons. We had a good visit with the brethren, for which I feel very thankful. Thus I continued in Salem and vicinity until I returned to Kirtland, some time in the month of September. During this month the Church in Clay county, Missouri, commenced removing to their newly selected location on Shoal Creek, in the territory attached to Ray County. [Sidenote: Success of the Ministry.] During the quarter ending September 3rd, fifty-two Elders', six Priests', three Teachers', and two Deacons' licenses were recorded in the license records, in Kirtland, Ohio, by Thomas Burdick. The intelligence from the Elders abroad was {467} interesting. Elder Parley P. Pratt still continued his labors in Upper Canada, Toronto, and vicinity, with good success. Elder Lyman E. Johnson had been laboring in New Brunswick, and other places on the sea-board; and on the 12th, 13th, and 14th of August a conference was held by Elders Brigham Young and Lyman E. Johnson, at Newry, Maine, where seventeen branches were represented, numbering in all three hundred and seventeen members. [Sidenote: Labors of the Patriarch Joseph Smith, Sen.] _October 2nd, 1836_.--My father and Uncle John Smith returned to Kirtland from their mission to the Eastern States, having traveled about two thousand four hundred miles, and visited nearly all the branches of the Church in New York, Vermont, New Hampshire, and Pennsylvania. During this mission they baptized many, conferred blessings upon many hundreds, and preached the Gospel to many thousands. They also visited their friends and relatives in the land of their nativity. My cousin, George A. Smith, returned the same day from his mission to Richland County, Ohio. Brother Heber C. Kimball returned to Kirtland, having been absent nearly five months, during which time he baptized thirty persons into the Church of the Latter-day Saints, this being in fulfillment of a blessing that I had conferred upon his head before he started on his mission. [Sidenote: Movements of the Saints in Missouri.] Through the month of October the Saints continued to gather at Shoal Creek, Missouri, and my attention was particularly directed to the building up of Kirtland, and the spiritual interests of the Church. [Sidenote: Organization of Kirtland Safety Society.] On the 2nd of November the brethren at Kirtland drew up certain articles of agreement, preparatory to the organization of a banking institution, to be called the "Kirtland Safety Society." [4] President Oliver Cowdery was delegated to Philadelphia {468} to procure plates for the institution; and Elder Orson Hyde to repair to Columbus with a petition to the legislature of Ohio, for an act of incorporation, which was presented at an early period of their session, but because we were "Mormons" the legislature raised some frivolous excuse on which they refused to grant us those banking privileges they so freely granted to others. Thus Elder Hyde was compelled to return without accomplishing the object of his mission, while Elder Cowdery succeeded at a great expense in procuring the plates, and bringing them to Kirtland. [Sidenote: Licenses.] Forty-four Elders' licenses were recorded in the license records at Kirtland during the quarter ending December 1st; also five Priests' and one Teachers' license, by Thomas Burdick. [Sidenote: Organization of Caldwell County.] The Saints having gathered in considerable numbers on Shoal Creek, Missouri, petitioned for an act of incorporation for a new county, which was granted about the middle of December, under the name of Caldwell County, from which time a fresh impetus was given to the gathering, and the county grew like Jonah's gourd. _Minutes of a Conference held in the House of the Lord at Kirtland on the 22nd of December, 1836_. The authorities of the Church being present, viz.: The First Presidency, the High Council of Kirtland, the quorum of the Twelve, the presidents of the Seventies, the president of the Elders and his counselors, and many other official members, such as Priests, Teachers, Deacons etc., the house was called to order, and the following motions were made and carried by the unanimous voice of the assembly: First--That it has been the case that a very improper and unchristianlike course of conduct has been pursued by the Elders of this Church, and the churches abroad, in sending their poor from among them to this place, without the necessary means of subsistence. Whereas the Church in this place being poor from the beginning, having had to pay an extraordinate price for their lands, provisions, etc. and having a serious burden imposed upon them by comers and goers, from most parts of the world, and an assisting traveling Elder and theirs the {469} families, while they themselves have been laboring in the vineyard of the Lord, to preach the Gospel; and also having suffered great loss in endeavoring to benefit Zion, it (the thing complained of) has become a serious matter which ought to be considered by us. Therefore, after deliberate discussion upon the subject, it was moved seconded, and unanimously carried, that we have borne our part of this burden, and that it becomes the duty, henceforth, of all the churches abroad to provide for those who are objects of charity, that are not able to provide for themselves; and not send them from their midst, to burden the Church in this place, unless they come and prepare a place for them, and provide means for their support. Second--That there be a stop put to churches or families gathering or moving to this place, without their first coming or sending their wise men to prepare a place for them, as our houses are all full, and our lands mostly occupied, except those houses that do not belong to the Church, which cannot be obtained without great sacrifice, especially when brethren with their families are crowding in upon us, and are compelled to purchase at any rate, and consequently are thrown into the hands of speculators, and extortioners, with which course the Lord is not well pleased. Also that the churches abroad be required to do according to the revelation contained in the book of Doctrine and Covenants, commencing at section 101:72-73, which is as follows: "Now verily I say unto you, let all the churches gather together all their monies; let these things be done in their time, be not in haste; and observe to have all things prepared before you, and let honorable men be appointed, Church in the eastern countries when they are built up, if they will harken unto this counsel, they may buy lands and gather together upon them, and in this way they may establish Zion." Joseph Smith, Chairman, Warren Parrish, Clerk. [Sidenote: Baptism of Doctor Richards.] On the 31st of December, at the setting of the sun, Dr. Willard Richards was baptized at Kirtland, under the hands of President Brigham Young, in the presence of Heber C. Kimball and others, who had spent the afternoon in cutting the ice to prepare for the baptism. [5] {470} _Minutes of a Meeting of the Members of the "Kirtland Safety Society," held on the 2nd day of January, 1837_. At a special meeting of the "Kirtland Safety Society," two-thirds of the members being present, Sidney Rigdon was called to the chair, and Warren Parrish chosen secretary. The house was called to order, and the object of the meeting explained by the chairman; which was--1st, to annul the old constitution which was adopted by the society, on the second day of November, 1836; which was, on motion by the unanimous voice of the meeting, annulled. 2nd, to adopt articles of agreement, by which the "Kirtland Safety Society" is to be governed. After much discussion and investigation, the following preamble and articles of agreement were adopted by the unanimous voice of the meeting: We, the undersigned subscribers, for the promotion of our temporal interests, and for the better management of our different occupations, {471} which consist in agriculture, mechanical arts, and merchandising, do hereby form ourselves into a firm or company for the before-mentioned objects, by the name of the "Kirtland Safety Society Anti-Banking Company," for the proper management of said firm, we individually and jointly enter into and adopt the following articles of agreement: Article 1st. The capital stock of said society or firm shall not be less than four millions of dollars; to be divided into shares of fifty dollars each; and may be increased to any amount, at the discretion of the managers. Art. 2nd. The management of said company shall be under the superintendence of thirty-two managers, to be chosen annually, by, and from among, the members of the same; each member being entitled to one vote for each share, which he, she, or they, may hold in said company; and said votes may be given by proxy or in _propria persona_. Art. 3rd. It shall be the duty of said managers, when chosen, to elect from their number, a treasurer and secretary. It shall be the further duty of said managers to meet in the upper room of the office of said company, on the first Mondays of November and May, of each year, at 9 o'clock a. m., to inspect the books of said company, and transact such other business as may be deemed necessary, Art. 4th. It shall be the duty of said managers to choose from among their number, seven men, who shall meet in the upper room of said office on Tuesday of each week, at 3 o'clock p. m., to inquire into and assist in all matters pertaining to said company. Art. 5th. Each manager shall receive from the company one dollar per day for his services when called together at the annual and semiannual meetings. The treasurer and secretary and the seven the committee of the managers, shall receive a compensation for their services as shall be agreed by the managers at their semi-annual meetings. Art. 6th. The first election of managers, as set forth in the second article, shall take place at the meeting of the members to adopt this agreement, who shall hold their offices until the first Monday of November, 1837, unless removed by death or misdemeanor, and until others are duly elected. Every annual election of managers shall take place on the first Monday of November in each year. It shall be the duty of the treasurer and secretary of said company to receive the votes of the members by ballot, and declare the election. Art. 7th. The books of the company shall be always open for the inspection of the members. Art. 8th. It shall be the duty of the managers of the company to declare a divided once in six months; which dividend shall be apportioned among the members, according to the installments by them paid in. Art. 9th. All persons subscribing stock in said firm shall pay their {472} first installment at the time of subscribing, and other installments from time to time, as shall be required by the managers. Art. 10th. The managers shall give thirty days notice in some public paper, printed in this county, previous to an installment being paid in. All subscribers residing out of the state, shall be required to pay in half the amount of their subscriptions at the time of subscribing; and the remainder, or such part thereof as shall be required at any time by the managers, after thirty days notice. Art. 11th. The treasurer shall be empowered to call special meetings of the managers whenever he shall deem it necessary, separate and aside from the annual and semi-annual meetings. Art. 12th. Two-thirds of the managers shall form a quorum to act at the semi-annual meetings, and any number of the seven, the committee of the managers, with the treasurer and secretary, or either of them, may form a quorum to transact business at the weekly meetings, and in case none of the seven is present at the weekly meetings, the treasurer and secretary must transact the business. Art. 13th. The managers shall have power to enact such by-laws as they may deem necessary from time to time, provided they do not infringe upon these articles of agreement. Art. 14th. All notes given by said society shall be signed by the treasurer and secretary thereof, and we, the individual members of said firm, hereby hold ourselves bound for the redemption of all such notes. Art. 15th. The notes given for the benefit of said society shall be given to the treasurer in the following form; "Ninety days after date, we jointly, and severally, promise to pay A. B. or order,------------dollars and--------cents, value received." A record of which shall be made in the books at the time, of the amount, and by whom given, and when due, and deposited with the files and papers of said society. Art. 16th. Any article in this agreement may be altered at any time, annulled, added unto, or expunged by the vote of two-thirds of the members of said society, except the 14th article, that shall remain unaltered during the existence of said company. For the true and faithful fulfillment of the above covenant and agreement, we individually bind ourselves to each other, under the penal sum of one hundred thousand dollars. In witness whereof we have hereunto set our hands and seals, the day and date first above written. [Sidenote: The Prophet's Remarks on the Kirtland Safety Society.] In connection with the above articles of agreement of the "Kirtland Safety Society," I published the following remarks to all who were preparing themselves, and appointing their wise men, for the purpose of building up Zion and {473} her stakes in the January number of the _Messenger and Advocate_: It is wisdom and according to the mind of the Holy Spirit, that you should call at Kirtland, and receive counsel and instruction upon those principles that are necessary to further the great work of the Lord, and to establish the children of the kingdom, according to the oracles of God; as they are had among us: and further, we invite the brethren from abroad, to call on us, and take stock in our Safety Society; and we would remind them also of the sayings of Isaiah, contained in the 60th chapter and more particularly the 9th and 17th verses, which are as follows: "Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold [not their bank notes] with them, unto the name of the Lord thy God, and to the Holy One of Israel, because He hath glorified thee. * * * For brass I will bring gold, and for iron I will bring silver, and for wood, brass, and for stone, iron: I will also make thy officers peace, and thine exactors righteousness." Also 62nd chapter, 1st verse: "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth." Joseph Smith, Jun. Footnotes 1. This was the Albany & Schenectady Railway, the first railroad contracted for in New York; it began to operate in September, 1831. It was at that time called the Mohawk & Hudson railroad and ran from Albany to Schenectady. Its charter was "issued in 1826 and is generally regarded as the earliest charter given in the United States for the construction of a railroad." 2. The fire here alluded to broke out on the night of the 16th of December, 1835, and in fourteen hours there was consumed over seventeen million dollars' worth of property. The burnt district covered several acres of ground in the most prominent business part of the city. 3. See Doctrine and covenants sec. 111. 4. "Kirtland Safety Society Bank" was the full title of the proposed institution, and Oliver Cowdery had the plates on which bank notes were to be printed so engraved. 5. Dr. Willard Richards was born at Hopkinton, Middlesex county, Masschusetts, June 24, 1804, and from the religious teachings of his parents (Joseph and Rhoda Richards), he was the subject of religious impressions from his earliest moments, although careless and indifferent in his external deportment. At the age of ten years he removed with his father's family to Richmond, in the same state, where he witnessed several sectarian "revivals," and offered himself to the Congregational Church in that place, at the age of seventeen, having previously passed the painful ordeal of conviction and conversion, according to that order, even to the belief that he had committed the unpardonable sin; but the total disregard of that Church to his request for admission, led him to a more thorough investigation of the principles of religion, when he became convinced that the sects were all wrong, and that God had no Church on earth, but that He would soon have a Church whose creed would be the truth, the whole truth, and nothing but the truth, and from that time kept himself aloof from sectarian influence, boldly declaring his belief to all who wished to learn his views: until the summer of 1835, while in the practice of medicine near Boston, the Book of Mormon, which President Brigham Young had left with his cousin Lucius Parker, at Southborough, accidentally or providentially fell in his way, which was the first he had seen or heard of the Latter-Day Saints, except the scurrilous reports of the public prints, which amounted to nothing more than that "a boy named Jo Smith, somewhere out west, had found a gold Bible." He opened the book without regard to place, and totally ignorant of its design or contents, and before reading half a page, declared "God or the Devil has had a hand in that book, for man never wrote it." He read it twice through in about ten days, and so firm was his conviction of the truth, that he immediately commenced settling his accounts, selling his medicine, and freeing himself from every incumbrance, that he might go to Kirtland, seven hundred miles west, the nearest point he could hear of a Saint, and give the work a thorough investigation; firmly believing that if the doctrine was true, God had some greater work for him to do than to peddle pills. But no sooner did he commence a settlement than he was smitten with palsy, from which he suffered exceedingly, and was prevented executing his design until October, 1836, when he arrived at Kirtland, in company with his brother (Doctor Levi Richards, who attended him as physician), where he was most cordially and hospitably received and entertained by his cousin, President Brigham Young, with whom he tarried, and gave the work an unceasing and untiring investigation until the day of his baptism. {474} Chapter XXXIII. Meetings of the Quorums of Priesthood in the Kirtland Temple--The Prophet's Instructions on Priesthood. [Sidenote: The Arrangements for Classes and Meetings in Kirtland Temple.] During the winter, the House of the Lord at Kirtland was filled to overflowing with attentive hearers, mostly communicants; and in the evenings the singers met under the direction of Elders Luman Carter and Jonathan Crosby, Jun., who gave instruction in the principles of vocal music. On Monday evenings the quorum of High Priests meet in the west room of the attic story, where they transact the business of their particular quorum. On Tuesday evenings the Seventies occupy the same room. On Wednesday evenings the rooms are occupied by the quorum of Elders. And on Thursday evening a prayer meeting is held in the lower part of the house, free to all, though generally conducted by Patriarch Joseph Smith, Sen. The Twelve, the High Council and other quorums, generally meet each week to transact business, and during the week the "Kirtland High School is taught in the attic story, by H. M. Hawes, Esq., professor of the Greek and Latin languages. The school numbers from one hundred and thirty-five to one hundred and forty students, divided into three departments--the classic, where the languages only are taught; the English department, where mathematics, common arithmetic, geography, English grammar, writing, and reading are taught; and the {475} juvenile department, the last two having each an assistant instructor. The school commenced in November, and on the first Wednesday in January the several classes passed a public examination in presence of the trustees of the school, parents and guardians, and their progress in study was found of the highest order." Owing to the multiplicity of letters with which I was crowded from almost every quarter, I was compelled to decline all not postpaid, and gave notice of the same in the _Messenger and Advocate_. [Sidenote: Gathering of the Saints in Missouri.] The brethren in Missouri were very busy in gathering into Caldwell county, entering United States land, building houses, and preparing to put in crops in the spring. [Sidenote: Firm of Cowdery & Co. Dissolved.] On the first of February, 1837, the firm of Oliver Cowdery & Co. was dissolved by mutual consent, and the entire establishment was transferred to Joseph Smith, Jun., and Sidney Rigdon; and Warren A. Cowdery acted as their agent in the printing office and bookbindery, and editor of the _Messenger and Advocate_. [Sidenote: Licenses.] During the quarter ending March the 3rd, thirty-two Elders', seven Priests', three Teachers', and two Deacons' licenses were recorded in the license records in Kirtland, by Thomas Burdick. [Sidenote: Notice of a Solemn Assembly.] A brief notice only was given, that a solemn assembly would be called, of the official members of the Church, on the 6th of April, for the purpose of washing, anointing, washing of feet, receiving instructions, and the further organization of the ministry. Meetings were held by the different quorums on Monday, 3rd, Tuesday, 4th, and Wednesday, 5th, to anoint such of their respective members as had not been washed and anointed, that all might be prepared for the meeting on the 6th. [Sidenote: Washing of Feet.] At an early hour on Thursday, the 6th of April, the official members assembled in the House of the Lord, {476} when the time for the first two or three hours was spent by the different quorums in washing of feet, singing, praying and preparing to receive instructions from the Presidency. The Presidents, together with the Seventies and their presidents, repaired to the west room in the attic story, where, for want of time the preceding evening, it became necessary to seal the anointing of those who had recently been anointed and not sealed. [Sidenote: Regulation of the Seventies.] Another subject of vital importance to the Church, was the establishing of the grades of the different quorums. It was ascertained that all but one or two of the presidents of the Seventies were High Priests, and when they had ordained and set apart any from the quorums of Elders, into the quorum of Seventies, they had conferred upon them the High Priesthood, also. [1] This was declared to be wrong, and not according to the order of heaven. New Presidents of the Seventies were accordingly ordained to fill the places of such of them as were High Priests, [2] and the _ex-officio_ presidents, and such of the Seventies as had been legally ordained to be High Priests, were directed to unite with the High Priests' quorum. All the quorums then assembled in the lower room of the Lord's House, where they were addressed by the presidents from the stand. The following, in substance, is what was said: {477} [Sidenote: The Prophet on the Subject of Priesthood.] President Joseph Smith, Jun., addressed the assembly and said, the Melchizedek High Priesthood was no other than the Priesthood of the Son of God; that there are certain ordinances which belong to the Priesthood from which flow certain results; and the Presidents or Presidency are over the Church; and revelations of the mind and will of God to the Church, are to come through the Presidency. This is the order of heaven, and the power and privilege of this Priesthood. It is also the privilege of any officer in this Church to obtain revelations, so far as relates to his particular calling and duty in the Church. All are bound by the principles of virtue and happiness, but one great privilege of the Priesthood is to obtain revelations of the mind and will of God. It is also the privilege of the Melchizedek Priesthood, to reprove, rebuke, and admonish, as well as to receive revelation. If the Church knew all the commandments, one half they would condemn through prejudice and ignorance. [Sidenote: The High Priests.] A High Priest, is a member of the same Melchizedek Priesthood with the Presidency, but not of the same power or authority in the Church. The Seventies are also members of the same Priesthood, [i. e. the High Priesthood], are a sort of traveling council or Priesthood, and may preside over a church or churches, until a High Priest can be had. The Seventies are to be taken from the quorum of Elders, and are not to be High Priests. They are subject to the direction and dictation of the Twelve, who have the keys of the ministry. All are to preach the Gospel, by the power and influence of the Holy Ghost; and no man can preach the Gospel without the Holy Ghost. [Sidenote: Bishops.] The Bishop is a High Priest, and necessarily so, because he is to preside over that particular branch of Church affairs, that is denominated the Lesser Priesthood, and because we have no direct lineal descendant of Aaron, to whom it would of right {478} belong. This is the same, or a branch of the same, Priesthood, which may be illustrated by the figure of the human body, which has different members, which have different offices to perform; all are necessary in their place, and the body is not complete without all the members. [Sidenote: The Dignity of the Lesser Officers.] From a retrospect of the requirements of the servants of God to preach the Gospel, we find few qualified even to be Priests, and if a Priest understands his duty, his calling, and ministry, and preaches by the Holy Ghost, his enjoyment is as great as if he were one of the Presidency; and his services are necessary in the body, as are also those of Teachers and Deacons. Therefore, in viewing the Church as a whole, we may strictly denominate it one Priesthood. President Smith also said: [Sidenote: Necessity for Occasional Reproofs.] "I frequently rebuke and admonish my brethren, and that because I love them, not because I wish to incur their displeasure, or mar their happiness. Such a course of conduct is not calculated to gain the good will of all, but rather the ill will of many; therefore, the situation in which I stand is an important one; so, you see, brethren, the higher the authority, the greater the difficulty of the station; but these rebukes and admonitions become necessary, from the perverseness of the brethren, for their temporal as well as spiritual welfare. They actually constitute a part of the duties of my station and calling. Others have other duties to perform, that are important, and far more enviable, and may be just as good, like the feet and hands, in their relation to the human body--neither can claim priority, or say to the other, I have no need of you. After all that has been said, the greatest and most important duty is to preach the Gospel." [Sidenote: Pecuniary Embarrassments of the Presidency.] "There are many causes of embarrassment, of a pecuniary nature now pressing upon the heads of the Church. They began poor; were needy, destitute, and were truly {479} afflicted by their enemies; yet the Lord commanded them to go forth and preach the Gospel, to sacrifice their time, their talents, their good name, and jeopardize their lives; and in addition to this, they were to build a house for the Lord, and prepare for the gathering of the Saints. Thus it is easy to see this must [have] involved them [in financial difficulties]. They had no temporal means in the beginning commensurate with such an undertaking; but this work must be done; this place [Kirtland] had to be built up. Large contracts have been entered into for lands on all sides, where our enemies have signed away their rights. We are indebted to them, but our brethren from abroad have only to come with their money, take these contracts, relieve their brethren from the pecuniary embarrassments under which they now labor, and procure for themselves a peaceable place of rest among us. This place must and will be built up, and every brother that will take hold and help secure and discharge those contracts that have been made, shall be rich." [Sidenote: Remarks of Hyrum Smith.] At 4 p. m. President Hyrum Smith addressed the assembly, principally in relation to the temporal affairs of the Church, and censured those who counseled such brethren as moved to this place, when they were not authorized to give advice. He also alluded, in terms of disapprobation, to the practice of some individuals, in getting money from brethren that come in, when it ought to be appropriated to the discharge of heavy debts that are now hanging over the heads of the Church, or for the payments of the land contracts which had been made for the benefit of the Saints in this place. [Sidenote: Oliver Cowdery.] Twenty-five minutes before five, President Oliver Cowdery spoke, opposing the idea of Elders attempting to preach or teach that which they did not know, etc. [Sidenote: Sidney Rigdon's Remarks on Church Debts.] President Sidney Rigdon rose a little before 5 p.m., and {480} after referring to the gathering, and the preaching of the Gospel, as the first things, alluded to the debt which had been contracted for building the Lord's House, and other purposes, and stated three principal items that constituted nearly the aggregate of debt that now remained unliquidated. First a charge of six thousand dollars which was appropriated and expended in consequence of the brethren being driven by a lawless mob from their possessions in Jackson county. The second was the building of the Lord's House, the unliquidated debt of which was rising of thirteen thousand dollars. The third item of debt was for the purchase of land, that there might be a place of rest, a place of safety, a place that the Saints might lawfully call their own. All this is to lay a foundation for the gathering of Israel, and when the Elders go abroad they can speak understandingly, and urge the necessity and propriety of the gathering, from the fact that we have a place for them, and it is the will of God they should come. Prey not one upon another, brethren, and for the time being say not, Pay me what thou owest; but contribute all in your power to discharge the great debts that now hang over the Church. [Sidenote: The Sacrament--Use of Water.] At half-past five, bread and water [3] were distributed liberally among the quorums, and it was truly a refreshing season to spirit and body. Many brethren and sisters assembled in the evening for prayer and exhortation, and some tarried nearly all night. Footnotes 1. That is they ordained them High Priests. Since they were Elders, however, they already possessed the High Priesthood, and hence it was only necessary to ordain them to the office of Seventy in that Priesthood; but the brethren who had immediate charge of ordaining Seventies (the first presidents of Seventies) seemed to have thought it necessary to ordain them High Priests in order for them to hold the High Priesthood, hence the correction made by the Prophet. 2. In the selection and ordination of the council composed of the first seven presidents of Seventy, it bad been overlooked, evidently, that the revelation on Priesthood, given March 28, 1835, specifically stated: "And it is according to the vision, showing the order of the Seventy, that they should have seven presidents to preside over them, _chosen out of the number of the Seventy_."--(Doc. and Cov., sec. 107, verse 93). Five of those chosen to make up the first council were High Priests; therefore to make the action of the Church conform to the word of God, these High Priests were invited by the Prophet to take their place in the High Priests' quorum, that the first council might be made up of men "chosen out of the number of the Seventy" as provided by the law of God. 3. In the revelation given in August 1830 (sec. 27) the Lord said "it mattereth not what ye shall eat or what ye shall drink when ye partake of the Sacrament, if it so be that ye do it with an eye single to my glory" etc. This is the first occasion on record where water was used instead of wine, but it is possible that water may have been used in the Sacrament before this time. {481} Chapter XXXIV. Affairs in Zion--Apostasy at Kirtland--Appointment of the British Mission--Its Departure for England _Minutes of the High Council at Far West_. Far West, Mo., April 7th. At a meeting of the Presidency of the Church in Missouri, the High Council, Bishop and counselors, it was resolved that the city plat of Far West retain its present form; and that the alleys be opened by a majority of the owners of each square, or block, when they shall desire it; that the price and sale of the town lots be left to W. W. Phelps, John Whitmer. Edward Partridge, Isaac Morley, and John Corrill; that Jacob Whitmer, Elisha H. Groves, and George M. Hinkle be a building committee of the House of the Lord in this city (Far West); that Jacob Whitmer be received as High Councilor until the arrival of President David Whitmer; also that President David Whitmer, John Whitmer, and W. W. Phelps, superintend the building of the Lord's House, in this city, and receive revelations, visions, etc. concerning said house. John Corrill, Clerk. _A Charge Against Lyman Wight_. David W. Patten preferred a charge against Lyman Wight, for teaching erroneous doctrines, which was investigated by the High Council at Far West, April 24, 1837. Seymour Brunson, George P. Dykes, and others, testified that Lyman Wight said that we (the Church) were under a telestial law, because God does not whip under a celestial law, therefore He took us (the Church) out of doors to whip us, as a parent took his children out of doors to chastise them; and that the book of Doctrine and Covenants was a telestial law; and the Book of Commandments (a part of revelations printed in Jackson county) was a celestial law. The Presidency decided, with the approbation of the Council, that Lyman Wight had taught erroneous doctrine, and that he be required to {482} make an acknowledgment to the Council; also that he go and acknowledge to the churches where he had preached such abominable doctrine. Nathan West, Clerk. _Complaint against J. M. Patten_. Joshua Fairchild, David Pettigrew, Benjamin Johnson, and Sheffield Daniels entered a complaint against John Patten, for not fulfilling his contracts, or covenants, in consequence of which they were materially injured; which was proved by Lyman Wight and Abigail Daniels, before the High Council at Far West, May 22nd, 1837. After a long investigation by the Councilors and parties, the Presidency, W. W. Phelps and John Whitmer, [it was decided] that both accuser and accused should be disfellowshiped, if they did not settle their difficulties. Jesse Hitchcock was then cut off from the High Council. James Emmet, who had previously been disfellowshiped, made satisfaction, and was restored to fellowship; and John Corrill was appointed agent to the Church, and keeper of the Lord's Store House. Harvey Green, Clerk. [Sidenote: Case of John Patten.] On the 28th of May a charge was preferred by John Corrill and others against John Patten, for not complying with his agreement, which charge being sustained by testimony, the High Council decided that John Patten be disfellowshiped until he make satisfaction. [Sidenote: James Emmet Disfellowshiped.] About this time the Presidency of the Church at Far West called a general meeting of the Church, at which were present the High Council, two of the Twelve Apostles, ten of the Seventies, the Bishop, and one counselor, when it was resolved that we withdraw fellowship from James Emmet, for unwise conduct, until he returns and makes satisfaction. [Sidenote: Action in Relation to the Word of Wisdom.] Resolved unanimously, that we will not fellowship any ordained member who will not, or does not, observe the Word of Wisdom according to its literal reading. [Sidenote: Literary Firm Sustained.] Resolved unanimously, that we sanction the Literary Firm, and give them our voice and prayers, to manage all the affairs of the same, as far as it concerns this place, according to the revelation in book {483} of Doctrine and Covenants, first edition, published at Kirtland, Ohio, page 152, section 26th, given November, 1831, (current edition, section 70). [1] {484} _Minutes of a High Council held in the Lord's House, in Kirtland, Monday, May 29, 1837, ten o'clock a. m_. Isaac Rogers, Artemas Millet, Abel Lamb, and Harlow Redfield, appeared as complainants against Presidents Frederick G. Williams and David Whitmer, and Elders Parley P. Pratt, Lyman Johnson, and Warren Parrish. Sidney Rigdon presiding. Councilors. John Smith, John Johnson, Jared Carter, John P. Greene, Noah Packard, Oliver Granger, Joseph Kingsbury, Samuel H. Smith, Joseph Coe, Martin Harris, Gideon Carter, Willard Woodstock. President Rigdon then read the following complaint: "_To the Presidency of the Church of Latter-day Saints_: "We, the undersigned, feeling ourselves aggrieved with the conduct {485} of Presidents David Whitmer and Frederick G. Williams, and also with Elders Lyman E. Johnson, Parley P. Pratt, and Warren Parrish, believing that their course for some time past has been injurious to the Church of God, in which they are high officers, we therefore desire that the High Council should be assembled, and we should have an investigation of their behavior, believing it to be unworthy of their high calling--all of which we respectfully submit. "ABEL LAMB, "NATHAN HASKINS, "HARLOW REDFIELD, "ARTEMAS MILLET, "ISAAC ROGERS. "KIRTLAND, MAY, 1837." Elder Warren Parrish then stated that the declaration just read was not in accordance with the copy which they [the accused] received of the charges preferred against them. The resolution was then offered and carried, that three speak on a side. The Council was then opened by prayer, by President Rigdon. After a short address to the Councilors, by President Rigdon, President Frederick G. Williams arose, and wished to know by what authority he was called before the present Council; that according to the Book of Covenants, he ought to be tried before the Bishop's court. After some discussion between Presidents Rigdon and Williams, President Rigdon gave his decision that President Williams should be tried before the present Council. President David Whitmer also objected to being tried before the present Council. President Williams then expressed a willingness to be tried for his conduct, and if this was the proper tribunal, he would be tried before it, but still thought it was not. President David Whitmer objected to being tried before the present Council, stating that he thought the instructions in the Book of Covenants showed that this was not the proper authority to try him. Councilor Greene gave it as his opinion that the present Council was the proper authority to try Presidents Williams and Whitmer. President Rigdon then submitted the case to the Councilors. Councilor John Smith then put the question to the Council for decision, in substance as follows: Have the present Council authority, from the Book of Covenants, to try Presidents Williams and Whitmer? A majority of the Council decided that they could not conscientiously proceed to try Presidents Williams and Whitmer, and they were accordingly discharged. {486} After one hour's adjournment, the Council sat again at one o'clock p. m. Sidney Rigdon and Oliver Cowdery presiding. Councilor John Smith stated that he had selected three High Priests to sit in the Council to fill vacancies, and asked the Council if they accepted the selection he had made. Council decided in the affirmative. On motion of Warren Parrish, the Councilors were directed to sit as they were originally chosen, or according to the form in the book of Doctrine and Covenants as far as possible. Resolved, that three speak on each side. Councilor Martin Harris moved that President Frederick G. Williams take a seat with the presidents. After much discussion as to the propriety of his sitting, motion carried, and President Williams took his seat. Elder Parley P. Pratt then arose and objected to being tried by President Rigdon or Joseph Smith, Jun., in consequence of their having previously expressed their opinion against him, stating also that he could bring evidence to prove what he then said. President Rigdon then stated that he had previously expressed his mind respecting the conduct of Elder Pratt, and that he had felt and said that Elder Pratt had done wrong, and he still thought so, and left it with the Council to decide whether, under such circumstances, he should proceed to try the case. After much discussion between the councilors and parties, President Rigdon said that, under the present circumstances, he could not conscientiously proceed to try the case, and after a few remarks left the stand. President Oliver Cowdery then said that although he might not be called upon to preside, yet if he should be, he should also be unfit to judge in the case, as he had previously expressed his opinion respecting the conduct of Elder Parley P. Pratt and others, and left the stand. President Williams then arose and said, that as he had been implicated with the accused, he should be unwilling to preside in the case, and left the stand. The Council and assembly then dispersed in confusion. W. F. Cowdery, Clerk. [Sidenote: Transfer of the _Messenger and Advocate_.] Some time this month, the _Messenger and Advocate_ office and contents were transferred to William Marks, [2] of Portage, Allegheny County, New York, and Joseph Smith and Sidney Rigdon continued the office, by power of attorney from said Marks. {487} [Sidenote: Conditions in Kirtland.] At this time the spirit of speculation in lands and property of all kinds, which was so prevalent throughout the whole nation, [3] was taking deep root in the Church. As the fruits of this spirit, evil surmisings, fault-finding, disunion, dissension, and apostasy followed in quick succession, and it seemed as though all the powers of earth and hell were combining their influence in an especial manner to overthrow the Church at once, and make a final end. [4] Other banking {488} institutions refused the "Kirtland Safety Society's" notes. The enemy abroad, and apostates in our midst, united in their schemes, flour and provisions were turned towards other markets, and many became disaffected toward me as though I were the sole cause of those very evils I was most strenuously striving against, and which were actually brought upon us by the brethren not giving heed to my counsel. No quorum in the Church was entirely exempt from the influence of those false spirits who are striving against me for the mastery; even some of the Twelve were so far lost to their high and responsible calling, as to begin to take sides, secretly, with the enemy. [5] {489} [Sidenote: The British Mission Projected.] In this state of things, and but a few weeks before the Twelve were expecting to meet in full quorum (some of them having been absent for some time), God revealed to me that something new must be done for the salvation of His Church. And on or about the first of June, 1837, Heber C. Kimball, one of the Twelve, was set apart by the spirit of prophecy and revelation, prayer and laying on of hands, of the First Presidency, to preside over a mission to England, to be the first foreign mission of the Church of Christ in the last days. [6] While we were about ordaining him, Orson {490} Hyde, another of the Twelve, came in, and upon listening to what was passing, his heart melted within him, (for he had begun to drink of the cup filled with the overflowings of speculation), he acknowledged all his faults, asked forgiveness, and offered to accompany President Kimball on his mission to England. His offer was accepted, and he was set apart for that purpose. [7] [Sidenote: Licenses.] Thirty-five Elders', three Priests', two Teachers', and two Deacons' licenses were recorded in the license records in Kirtland, during the quarter ending June 3rd, by Thomas Burdick. [Sidenote: Church Conference in Upper Canada.] On the 10th of June, 1837, a conference of the Church {491} was held at Portland, district of Johnstown, upper Canada, at which Elder John E. Page presided. There were present thirteen Elders, five Priests, eight Teachers, and six Deacons; and there were seven Elders, nine Priests, eleven Teachers and five Deacons ordained. West Bastard, Bedford, Bathurst, North Bathurst, East Bastard, Williamsburg, Leeds, and South Crosby branches were represented at the conference, comprising three hundred members in good standing, and five baptized at conference, total three hundred and five, being the fruits of the labors of Elder John E. Page in the last thirteen months. _Minutes of a High Council Meeting in Missouri_. At a meeting of the High Council, at the Committee Store, Far West, June 11, 1837, John Whitmer and W. W. Phelps presiding, Resolved by the Council and all present that the building committee be upheld in the mercantile business, by our prayers; that Lyman Wight, Simeon Carter and Elias Higbee be upheld in conducting a leather store; that John Corrill, Isaac Morley, and Calvin Bebee engage in the mercantile business if they choose; that the right of no man shall be infringed upon, to do as he choose according to the law of God and man; and that the above named men shall be upheld in purchasing goods as other men. It was reported that certain individuals, not of the Church, were desirous, or were about to establish themselves as grocers, retailers of spirituous liquors, and so forth, in Far West, whereupon it was resolved that we will not uphold any man or men to take a partner out of the Church to trade or traffic in this line of business, or sell for any man or men out of the Church, in his name, or on commission. David W. Patten requested that the Church pay his debts, and take him for security, that he might go forth and preach the Gospel. Resolved that Elder Patten's request be granted, and that David W. Patten and Thomas B. Marsh, receive each a lot in the town of Far West, free of charge, and that the Bishop, if he approve, give a title. John Corrill, Clerk. [Sidenote: The Prophet's Instructions to the British Missionaries.] The same evening, [11th of June] while I was engaged {492} in giving some special instructions to Elders Kimball and Hyde, and Priest Joseph Fielding, [8] concerning their mission to England, President Brigham Young came into my house where we were sitting, accompanied by Dr. Willard Richards, who had just returned from a special business mission to New York, Boston, and other eastern cities, on which he started with President Young on the 14th of March---Dr. Richards having been previously ordained an Elder, viz., on the 6th of March, and President Young having returned from the mission a few days previous. My instructions to the brethren were, when they arrived in England, to adhere closely to the first principles of the Gospel, and remain silent concerning the gathering, the vision, and the Book of Doctrine and Covenants, until such time as the work was fully established, and it should be clearly made manifest by the Spirit to do otherwise. _Monday, June 12_.--I was taken sick, and kept my room, unable to attend to business. [Sidenote: Willard Richards Added to the British Mission.] Elder Willard Richards, having reported his mission, requested the privilege of fulfilling a covenant which he made with President Kimball in January, which was, that he should, agreeable to his desire, accompany the Twelve on their first foreign mission. President Hyrum Smith and Sidney Rigdon granted his petition, laid their hands upon his head, and set him apart for the English mission. [Sidenote: Illness of the Prophet.] _Tuesday, 13_.--My afflictions continued to increase, and were very severe, insomuch that I was unable to raise my head from my pillow when the brethren called to bid me farewell; and at nine o'clock a. m. Elders Heber C. Kimball, Orson Hyde, {493} Willard Richards, and Joseph Fielding, a Priest, a native of Honeydon, England, left Kirtland in company with President Brigham Young and several of the Kirtland brethren and sisters, who continued with them as far as Fairport, on Lake Erie, where the missionaries took a steamer for Buffalo, directing their course for New York City. [Sidenote: Employment of Supplementary Means for Healing the Sick.] _Wednesday, 14_.--I continued to grow worse and worse until my sufferings were excruciating, and although in the midst of it all I felt to rejoice in the salvation of Israel's God, yet I found it expedient to call to my assistance those means which a kind Providence had provided for the restoration of the sick, in connection with the ordinances; and Dr. Levi Richards, at my request, administered to me herbs and mild food, and nursed me with all tenderness and attention; and my heavenly Father blessed his administrations to the easing and comforting of my system, for I began to amend in a short time, and in a few days I was able to resume my usual labors. This is one of the many instances in which I have suddenly been brought from a state of health, to the borders of the grave, and as suddenly restored, for which my heart swells with gratitude to my heavenly Father, and I feel renewedly to dedicate myself and all my powers to His service. [Sidenote: Dastardly Suggestions of Apostates.] While I was thus afflicted, the enemy of all righteousness was suggesting, apostates reporting, and the doubtful believing that my afflictions were sent upon me, because I was in transgression, and had taught the Church things contrary to godliness; but of this the Lord judge between me and them, while I pray my Father to forgive them the wrong they do. [Sidenote: Progress of the British Mission.] The brethren appointed to the mission to England, landed at Buffalo, and went down the canal. While walking on its bank, President Kimball found an iron ring, about {494} one and one-fourth inch diameter, which he presented to Elder Richards, saying, "I will make you a present of this, keep it in remembrance of me, for our friendship shall be as endless as this ring." [Sidenote: Arrival of British Mission in New York.] The brethren having been disappointed in not receiving funds from Canada, while at Buffalo, Elder Richards left the company at Albany, and in company with President Kimball visited his friends in Richmond, Massachusetts, where they obtained means sufficient to continue their journey; and arrived in New York on the eve of the 22nd of June, where they found Elder Hyde and Brother Fielding, also three brethren from Canada, viz., John Goodson, [9] one of the Seventies, Elder Isaac Russell, [10] and John Snyder, [11] a Priest, who had gone forward to join the mission; and on the 23rd they engaged passage to Liverpool in the second cabin of the merchant ship _Garrick_. [Sidenote: Kindness of Elijah Fordham.] The brethren found but one member of the Church in the City of New York, viz., Elder Elijah Fordham, who was very attentive, and rendered them assistance {495} according to his means, but they, being short of funds to pay their passage, etc., removed from their lodgings at Mrs. Fordham's (Elder Fordham's sister-in-law), on the 24th, and, hiring a room in an unfurnished store house of Elder Fordham's father, took lodgings on the floor, and ate their bread and drank their water, until they went on shipboard. [Sidenote: Warning to New York Ministers--Departure for England.] _Sunday, 25_.--The brethren remained in their lodgings fasting, praying and counciling for the success of the mission, and had a joyful time. In the afternoon two sectarian priests came in to talk and find fault, but they were soon confounded, and left. On the 28th the brethren deposited one of Orson Hyde's "Timely Warnings," in the New York postoffice, for each of the sectarian priests in the city, amounting to some hundreds. They went on board the _Garrick_ on the 29th, and left the dock; on the 30th, lay at anchor in East River; and at 7:30 a. m., on the first of July, were towed out of harbor by a steamer, hoisted sail, and were out of sight of land at 4:30 p. m. Footnotes 1. A short time previous to the above recorded actions, viz., in the early part of April preceding, an important meeting of the High council of Zion was convened and before it Presidents W. W. Phelps and John Whitmer (David Whitmer, the President of Zion being absent) were arraigned for some irregularity in their conduct; and as the action of that Council will have an important bearing upon facts which will later appear in the body of this history, I here give _in extenso_ the minutes of that Council meeting, which continued from the third to the seventh of April. _Minutes of the High Council at Far West_. At a meeting of the High Council in Far West, April 3, 1837, seven of the standing councilors were present. John Murdock was appointed moderator, and Elias Higbee clerk. Resolved, That the Council request the Presidents W. W. Phelps and John Whitmer to give explanation of the following items: First--By what authority was this place [Far West] pointed out as a city and [a place for a] house of the Lord, and by whom? Second--By what authority was a committee appointed and ordained to superintend the building of the House of the Lord? Third--By what authority was Jacob Whitmer ordained to the High Priesthood? Fourth--Have two presidents authority to lay out a city, and build a House of God; independent of the counsel of the High Council? Fifth--By what authority was one of the High Councilors disfellowshiped in the name of the High Council without their knowledge? Sixth--Has any individual or individuals a right to prefer a charge to the Presidency in Kirtland against any High Councilor, [of this Council] without the knowledge of the Council or [the] individual? Seventh--Should not the High Council and Bishop of Zion, who are appointed to do business for Zion, receive their inheritance in the care of that city in preference to one who is not particularly called to labor for Zion, or an unbeliever? Eight--Shall any intelligence relative to the building up of Zion be withheld from the Council of Zion? Ninth--Are the two presidents entitled to the profits arising from the sale of land, on which the city is to be built in this place, independent of the authorities who have been appointed to labor with them for Zion and have suffered like tribulations with them? The Council then agreed to invite Presidents W. W. Phelps and John Whitmer, also the Bishop, Edward Partridge, and his counselors; also the two Apostles, Thomas B. Marsh and David W. Patten, to meet with them on the 5th, inst., that the above named presidents might explain [answer] the foregoing questions and that the subject might be investigated. The Council then adjourned to the 5th at ten o'clock. FAR WEST, April 5th, 1837. The Council convened agreeable to adjournment with the aforementioned Presidents, the Bishops and counselors; also the two Apostles. The Council opened by prayer; but previous to proceeding to business the said presidents proposed that the Bishop and his counselors, with the above named Apostles leave the Council; which was objected to by the Council, the Bishop and Apostles. The presidents still insisted on having a private Council in the absence of the Bishop and his counselors and the Apostles. All opposed the two presidents. The Bishops and the two Apostles gave them to understand that they had a right to remain, and that they therefore should remain. President Phelps then said he would dissolve the Council, upon which Thomas B. Marsh declared that if the Council should be dissolved he would prepare a charge against the two presidents, before the Bishop and twelve High Priests. The presidents then said they were willing to let all present remain in the house. The Council then proceeded to the investigation of the above named questions. They were not generally satisfactorily answered, which led the Council and others to strongly rebuke the late improper proceedings of the presidents. David W. Patten spoke against them with apparent indignation; stating that their proceedings had been iniquitous and fraudulent in the extreme, in unrighteously appropriating Church funds to their own enrichment, which had been plainly proven. April 6th was occupied in like discussions. April 7th, Council convened agreeable to appointment. The Bishop and counselors present, also the two Apostles. The above named presidents agreed to give up the town plat of Far West with four eighties on the commons to be disposed of by the High Council, the Bishop and his counselors and the said Apostles. After which, on motion, the Council adjourned. The Council met in Far West to take into consideration the affairs relative to the town plat; at which the Council resolved, (it being agreed by all parties) to make over or that W. W. Phelps and John Whitmer make over, or transfer the town plat with four eighties, which are on the commons, into the hands of the Bishop of Zion; and that the avails arising from the sale of said lands should be appropriated to the benefit and upbuilding of "Poor, Bleeding Zion." In the above resolution, W. W. Phelps and John Whitmer acquiesced. Also resolved that whereas W. W. Phelps and John Whitmer had subscribed $1,000 each to the House of the Lord to be built in this place--which they were before intending to pay out of the avails of the town plat--be considered exempt from paying that subscription."--_Far West Record_ [Ms]. pp. 72, 73. 2. William Marks was born November 15, 1792, in Rutland, Rutland County, Vermont. This is the first mention of his name in the Prophet's narrative, and nothing can be learned of his career previous to this time. 3. As additional evidence that this financial maelstrom in which the "Kirtland Safety Society" met disaster was national and not merely local, I quote here the description of the wide-spread financial panic of 1837, as given in the History of the United States by Alexander H. Stephens: "Soon after Mr. Van Buren became President occurred a great commercial crisis. This was in April, 1837, and was occasioned by a reckless spirit of speculation, which had, for two or three preceding years, been fostered and encouraged by excessive banking, and the consequent expansion of paper currency beyond all the legitimate wants of the country. During the months of March and April of this year the failures in New York City alone amounted to over $100,000,000. The state of affairs became so distressing that petitions were sent to the President from several quarters, and a deputation of merchants and bankers of New York waited upon him in person, and solicited him to defer the immediate collection of duties, for which bonds had been given, and to rescind the treasury orders which had been issued under Jackson's administration, requiring dues to the government to be paid in specie. They also asked that an extra session of Congress should be called to adopt measures of relief. He granted their request so far only as to suspend suits on bonds, which had been given for the collection of duties. In a few days after his response to this deputation was made known in New York, all the banks in that city stopped special payments, and their example was soon followed by nearly all the banks in all the states. In this emergency, Mr. Van Buren was compelled to convene an extra session of Congress, to provide for meeting demands on the treasury with legal currency. He accordingly summoned the Twenty-fifth congress to meet at the capitol on the 4th day of September, 1837. The session lasted five or six weeks. In his message to Congress, Mr. Van Buren assigned as the causes of the unhappy condition of the country, the excessive issues of bank paper; the great fire in New York, in December, 1835; the large investments that had been made in unproductive lands, and other speculative enterprises. To meet the exigencies of the treasury, as well as to provide for the public relief, as far as to them seemed proper, Congress passed an act authorizing the issue of treasury notes to the amount of '10,000,000' "--(History of the United States, by Alexander H. Stephens, p. 460). 4. Of the condition of affairs in Kirtland at this time Eliza R. Snow, in her Biography of her brother, the late President Lorenzo Snow, says: "A spirit of speculation had crept into the hearts of some of the Twelve, and nearly, if not every quorum was more or less infected. Most of the Saints were poor, and now prosperity was dawning upon them--the Temple was completed, and in it they had been recipients of marvelous blessings, and many who had been humble and faithful to the performance of every duty--ready to go and come at every call of the Priesthood, were getting haughty in their spirits, and lifted up in the pride of their hearts. As the Saints drank in the love and spirit of the world, the Spirit of the Lord withdrew from their hearts, and they were filled with pride and hatred toward those who maintained their integrity. They linked themselves together in an opposing party--pretended that they constituted the Church, and claimed that the Temple belonged to them, and even attempted to hold it." 5. Among those who were embittered against the Prophet at this time was Elder Parley P. Pratt, and of this incident in his experience he says: About this time, (summer of 1837) after I had returned from Canada, there were jarrings and discords in the Church at Kirtland, and many fell away and became enemies and apostates. There were also envyings, lyings, strifes and divisions, which caused much trouble and sorrow. By such spirits I was also accused, misrepresented and abused. And at one time, I also was overcome by the same spirit in a great measure, and it seemed as if the very powers of darkness which war against the Saints were let loose upon me. But the Lord knew my faith, my zeal, my integrity of purpose, and He gave me the victory. I went to Brother Joseph Smith in tears, and, with a broken heart and contrite spirit, confessed wherein I had erred in spirit, murmured, or done or said amiss. He frankly forgave me, prayed for me and blessed me. Thus, by experience, I learned more fully to discern and to contrast the two spirits, and to resist the one and cleave to the other. And, being tempted in all points, even as others, I learned how to bear with, and excuse, and succor those who are tempted."--(Autobiography of Parley P. Pratt, pp. 183-4). In the midst of these troubles there were reputations made as well as some lost. Among those who were developed rather than destroyed by the troubles and temptations of these times was the late President John Taylor. Referring to a visit which Elder Taylor made to Kirtland in the spring of 1837 his Biography states: "At that time there was a bitter spirit of apostasy rife in Kirtland. A number in the quorum of the Twelve were disaffected toward the Prophet, and the Church seemed on the point of disintegration. Among others, Parley P. Pratt was floundering in darkness, and coming to Elder Taylor told him of some things wherein he considered the Prophet Joseph in error. To his remarks Elder Taylor replied: 'I am surprised to hear you speak so, Brother Parley. Before you left Canada you bore a strong testimony to Joseph Smith being a Prophet of God, and to the truth of the work he has inaugurated; and you said you knew these things by revelation, and the gift of the Holy Ghost. You gave to me a strict charge to the effect that though you or an angel from heaven was to declare anything else I was not to believe it. Now Brother Parley, it is not man that I am following, but the Lord. The principles you taught me led me to Him, and I now have the same testimony that you then rejoiced in. If the work was true six months ago, it is true today; if Joseph was then a Prophet, he is now a Prophet.' To the honor of Elder Pratt, be it said, he sought no further to lead Elder Taylor astray; nor did he use much argument in the first place. 'He and many others,' says Elder Taylor, 'were passing under a dark cloud; he soon made all right with the Prophet Joseph, and was restored to full fellowship.' It was about this time that Elder Taylor first came prominently before the Church. The apostates met frequently in the Temple, and on one of those occasions, on a Sunday--the Prophet Joseph was absent--Warren Parrish made a violent attack upon the character of the Prophet, in which he was warmly sustained by many of those present. Towards the close of the meeting, Elder Taylor asked the privilege of speaking. It was granted him. He referred, in opening his remarks, to the ancient Israelites, and to their murmurings against God and Moses, and then asked: 'From whence do we get our intelligence, and knowledge of the laws, ordinances and doctrines of the kingdom of God? Who understood even the first principles of the doctrines of Christ? Who in the Christian world taught them? If we, with our learning and intelligence, could not find out the first principles, which was the case with myself and millions of others, how can we find out the mysteries of the kingdom? It was Joseph Smith, under the Almighty, who developed the first principles, and to him we must look for further instructions. If the spirit which he manifests does not bring blessings, I am very much afraid that the one manifested by those who have spoken, will not be very likely to secure them. The children of Israel, formerly, after seeing the power of God manifested in their midst, fell into rebellion and idolatry, and there is certainly very great danger of our 'doing the same thing.' While the apostates were neither convinced nor silenced by the remarks of Elder Taylor, the faithful Saints were strengthened, and saw in that fearless defender of the Prophet, a champion of innocence and truth. While on his part, in commenting on this circumstance, Elder Taylor remarks: 'I was pained on the one hand to witness the hard feelings and severe expressions of apostates; while on the other, I rejoiced to see the firmness, faith, integrity and joy of the faithful.' "--(Life of John Taylor, pp. 39, 40, 41.) 6. Of this call of Heber C. Kimball to the Presidency of the British mission his biographer (Bishop O. F. Whitney, his grandson) gives the following account: "On Sunday, the 4th day of June, 1837," says Heber C. Kimball, "the Prophet Joseph came to me, while I was seated in front of the stand, above the sacrament table, on the Melchisedek side of the Temple, in Kirtland, and whispering to me, said, 'Brother Heber, the Spirit of the Lord has whispered to me: Let my servant Heber go to England and proclaim my Gospel, and open the door of salvation to that nation.'" The thought was overpowering. He had been surprised at his call to the Apostleship; now he was overwhelmed. Like Jeremiah he staggered under the weight of his own weakness, exclaiming in self-humiliation: "O, Lord, I am a man of stammering tongue, and altogether unfit for such a work; how can I go to preach in that land, which is so famed throughout Christendom for learning, knowledge and piety; the nursery of religion; and to a people whose intelligence is proverbial! Feeling my weakness to go upon such an errand. I asked the Prophet if Brother Brigham might go with me. He replied that he wanted Brother Brigham to stay with him, for he had something else for him to do. The idea of such a mission was almost more than I could bear up under. I was almost ready to sink under the burden which was placed upon me. However, all these considerations did not deter me from the path of duty; the moment I understood the will of my heavenly Father, I felt a determination to go at all hazards, believing that He would support me by His almighty power, and endow me with every qualification that I needed; and although my family was dear to me, and I should have to leave them almost destitute, I felt that the cause of truth, the Gospel of Christ, outweighed every other consideration."--(Life of Heber C. Kimball, by O. F. Whitney, pp. 116, 117). 7. The British mission was really an outgrowth of the work in Canada. "Several of the Saints in Canada," says Parley P. Pratt, in speaking of his labors there in the early spring of 1837, "were English, who had friends in England. Letters had been sent to them with information of the rise of the Church, and of its principles. Several of the Canadian Elders felt a desire to go on a mission to their friends in that country. At length, Joseph Fielding, Isaac Russell, John Goodson and John Snider, of the Canadian Elders, were selected for a mission to England. Elders Heber C. Kimball and Orson Hyde, of the Quorum of the Twelve, were selected to go at the head of the mission, and Elder Willard Richards was appointed to accompany them."--(Autobiography of Parley P. Pratt, p. 183.) 8. Joseph Fielding was born in Honeydon, Bradfordshire, England, and was the son of John and Rachel Fielding. He emigrated from England and located in Upper Canada, near Toronto, in 1832. Together with his two sisters, Mary and Rachel, he received the Gospel under the ministry of Elder Parley P. Pratt in May, 1832, and soon after was ordained a Priest and joined the mission to England as recorded in the text of the history above. 9. Concerning the place and time of the birth of John Goodson nothing can be learned. He was, however, among those whom Elder Parley P. Pratt converted in Upper Canada during his memorable mission in that land. 10. Isaac Russell was born April 13, 1807, in Windy Hall, Cumberland County, England. His father's name was William Russell, and Isaac was the youngest of thirteen children. The family emigrated to America about 1817, settling in Upper Canada. In June, 1829, he married Mary Walton and made his home in Toronto, where he received the Gospel under the ministry of Elder Parley P. Pratt. He was ordained an Elder and engaged in missionary work in Upper Canada until he joined the British mission under the leadership of Elder Heber C. Kimball, as stated in the text. 11. John Snyder was born in New Brunswick, Nova Scotia, November 11, 1800. He removed with his father's family to Upper Canada, near Toronto. His father died while John was yet a youth, but under the influence of his mother, a woman of strong character and upright life, young Snyder grew to manhood with strong religious sentiments. In 1833, he joined, with the late President John Taylor, an association of students of the Scriptures who were seeking for a profounder knowledge of the truth. It was to this association that Elder Parley P. Pratt was directed in 1836 and to whom he so frequently preached the Gospel that quite a number of them united with the Church, John Snyder among them. Soon after John Snyder was ordained to the Priesthood and joined the British mission as stated in the text. {496} Chapter XXXV. Financial Conditions in Various Nations--Progress of the British Mission--Conferences at Far West and Kirtland. The following is an extract from a letter to the brethren in Kirtland, written at-- Far West, Missouri, July 7, 1837. Monday, the 3rd of July, was a great and glorious day in Far West, more than fifteen hundred Saints assembled at this place, and at half-past eight in the morning, after prayer, singing, and an address, they proceeded to break the ground for the Lord's House. The day was beautiful; the Spirit of the Lord was with us. An excavation for this great edifice, one hundred and ten feet long by eighty feet broad was nearly finished. Tuesday, the 4th, we had a large meeting, and several of the Missourians were baptized; our meetings, held in the open prairie, were larger than they were in Kirtland, when I was there. We have more or less to bless, confirm, and baptize, every Sabbath. This same day, our school section was sold at auction, and although entirely a prairie, it brought, on a year's credit, from $3.50 to $10.20 per acre, making our first school fund five thousand and seventy dollars. Land cannot be had around town now much less than ten dollars per acre. Our numbers increase daily, and notwithstanding the season has been cold and backward no one has lacked a meal or went hungry. Provisions have risen in price, but not as high as accounts say they were abroad. Public notice has been given by the mob in Daviess county, north of us, for the Mormons to leave that county by the first of August and go into Caldwell: our enemies will not slumber till Satan knows how vain is his plotting. Our town gains some, we have about one hundred buildings, eight of which are stores. If the brethren abroad are wise and will come on with means and help enter the land and populate the county and build the Lord's House, we shall soon have one of the most {497} precious spots on the globe; God grant that it may be so. Of late we receive little news from you, and we think much of that is exaggerated. As ever, W. W. Phelps. N. B.--Please say in your _Messenger and Advocate_ "A postoffice has been established at Far West, Caldwell county, Missouri." The same day (July 7th), the _Garrick_ passed the banks of Newfoundland. [Sidenote: The Prophet Resigns his Office in the "Safety Society."] Some time previous to this I resigned my office in the "Kirtland Safety Society," disposed of my interest therein, and withdrew from the institution; being fully aware, after so long an experiment, that no institution of the kind, established upon just and righteous principles for a blessing not only to the Church but the whole nation, would be suffered to continue its operations in such an age of darkness, speculation and wickedness. Almost all banks throughout the country, one after the other, have suspended specie payment, and gold and silver have risen in value in direct ratio with the depreciation of paper currency. The great pressure of the money market is felt in England as well as America, and bread stuffs are everywhere high. The season has been cool, wet and backward. [Sidenote: Status of Various Nations.] Mexico, unwilling to acknowledge the independence of Texas, considers her inhabitants as rebellious subjects. Spain is divided against herself, wasting her blood and treasure in her own destruction. Portugal is rapidly exhausting her resources in princely luxuries. Poland has lost her rank among the nations to gratify the ambition of Nicholas, the Russian autocrat. The government of Buenos Ayres has declared war against Peru, and nearly all the republics of South America are mingled in the strife, while the Indians continue their depredations on the inhabitants of Florida. Trouble and distress are the grand topics of conversation amongst politicians, merchants, mechanics and demagogues; and crimes, misdemeanors, and casualties, occupy a large space in the public journals. {498} _Sunday, July 16_.--Elder Hyde preached on the quarterdeck of the _Garrick_ concerning the prophecies; the cabin passengers listened with attention, and were particularly affected during prayer, also a little child belonging to some of the steerage passengers, that was sick until it was considered hopeless, was healed by the power of God, President Kimball laying his hands upon it secretly. On the 18th the _Garrick_ entered St. George's Channel, in sight of Cape Clear. On Thursday morning, July 20th, the _Garrick_ anchored in the River Mersey, opposite Liverpool, and while the cable chains were yet rattling the merchant ship _South America_, which left New York at the same time with the _Garrick_, under a bet, it is said, of $10,000, as to which would be in Liverpool first, came alongside, having kept in sight daily during the voyage but never getting ahead of the _Garrick_; and in all the different stages from Kirtland to Liverpool, no vessel was permitted to go past the mission. [Sidenote: The Landing.] While the passengers were going on board a steamer Elders Kimball, Hyde, Richards, and Goodson jumped into a small boat and were rowed toward shore. When within leaping distance Elder Kimball sprang from the boat as if impelled by some superior power and alighted on the steps of the dock, followed instantly by Elders Hyde and Richards, all three of whom had not one farthing on earth at their command, while Elder Woodson, having a heavy purse of silver in his hand, waited until the vessel touched shore. [Sidenote: "Truth will Prevail"; Kindness of Rev. James Fielding.] On the brethren went to Preston, about thirty miles from Liverpool, and as they alighted from the coach a large flag was unfurled nearly over their heads, with this inscription, in letters of gold, "Truth will Prevail," it being election day for members of Parliament. King William the Fourth had recently died and Queen Victoria was about to organize her cabinet. Taking lodgings in Wilford street, some of {499} the Elders had an interview that evening with the Rev. James Fielding, brother of Joseph Fielding, who had a chapel in that place, where all the seven brethren went to hear him preach on Sunday, 23rd. After his sermon in the morning Mr. Fielding gave notice to his congregation that there were present some ministers from America, and they would occupy his pulpit in the afternoon. This unexpected offer was unsolicited but joyfully received, and in the afternoon President Kimball gave a brief relation of the history of the Church from the commencement, followed by Elder Hyde, who bore testimony to the same; thus was the key turned and the door of salvation opened to the inhabitants of England. At the close of the meeting Mr. Fielding offered his pulpit for the evening, when Elder Goodson preached and Brother Fielding bore testimony. The same day that the Gospel was first preached in England I received the following _Revelation given at Kirtland, Ohio, July, 23rd, 1837. The word of the Lord unto Thomas B. Marsh, concerning the Twelve Apostles of the Lamb_. [1] 1. Verily thus saith the Lord unto you, my servant Thomas, I have heard thy prayers, and thine alms have come up as a memorial before me, in behalf of those thy brethren who were chosen to bear testimony of my name, and to send it abroad among all nations, kindreds, tongues, and people, and ordained through the instrumentality of my servants. 2. Verily I say unto you, there have been some few things in thine heart and with thee with which I, the Lord, was not well pleased; 3. Nevertheless, inasmuch as thou hast abased thyself thou shalt be exalted, therefore all thy sins are forgiven thee. 4. Let thy heart be of good cheer before my face, and thou shalt bear record of my name, not only unto the Gentiles but also unto the Jews; and thou shalt send forth my word unto the ends of the earth. 5. Contend thou therefore morning by morning, and day after day let thy warning voice go forth, and when the night cometh, let not the inhabitants of the earth slumber because of thy speech. 6. Let thy habitation be known in Zion, and remove not thy house {500} for I, the Lord, have a great work for thee to do, in publishing my name among the children of men; 7. Therefore gird up thy loins for the work. Let thy feet be shod, also, for thou art chosen, and thy path lieth among the mountains, and among many nations; 8. And by thy word many high ones shall be brought low, and by thy word many low ones shall be exalted. 9. Thy voice shall be a rebuke unto the transgressor, and at thy rebuke let the tongue of the slanderer cease its perverseness. 10. Be thou humble, and the Lord thy God shall lead thee by the hand, and give thee answer to thy prayers. 11. I know thy heart, and have heard thy prayers concerning thy brethren. Be not partial toward them in love above many others; but let thy love be for them as for thyself, and let thy love abound unto all men, and unto all who love my name. 12. And pray for thy brethren of the Twelve. Admonish them sharply for my name's sake, and let them be admonished for all their sins, and be ye faithful before me unto my name. 13. And after their temptations and much tribulation, behold, I, the Lord, will feel after them, and if they harden not their hearts, and stiffen not their necks against me, they shall be converted and I will heal them. 14. Now, I say unto you, and what I say unto you I say unto all the Twelve, Arise and gird up your loins, take up your cross, follow me, and feed my sheep. 15. Exalt not yourselves; rebel not against my servant Joseph, for verily I say unto you, I am with him, and my hand shall be over him; and the keys which I have given unto him, and also to youward, shall not be taken from him till I come. 16. Verily I say unto you my servant Thomas, thou art the man whom I have chosen to hold the keys of my kingdom (as pertaining to the Twelve) abroad among all nations, 17. That thou mayest be my servant to unlock the door of the kingdom in all places where my servant Joseph, and my servant Sidney, and my servant Hyrum cannot come; 18. For on them have I laid the burden of all the churches for a little season; 19. Wherefore whithersoever they shall send you, go ye, and I will be with you; and in whatsoever place ye shall proclaim my name, an effectual door shall be opened unto you that they may receive my word; 20. Whosoever receiveth my word receiveth me, and whosoever receiveth me receiveth those (the First Presidency) whom I have sent, whom I have made counselors for my name's sake unto you. {501} 21. And again, I say unto you, that whomsoever ye shall send in my name, by the voice of your brethren the Twelve, duly recommended and authorized by you, shall have power to open the door of my kingdom unto any nation, whithersoever ye shall send them, 22. Inasmuch as they shall humble themselves before me, and abide in my word, and harken to the voice of my Spirit. 23. Verily, verily I say unto you, darkness covereth the earth, and gross darkness the minds of the people, and all flesh has become corrupt before my face. 24. Behold, vengeance cometh speedily upon the inhabitants of the earth, a day of wrath, a day of burning, a day of desolation, of weeping, of mourning, and of lamentation, and as a whirlwind it shall come upon all the face of the earth, saith the Lord. 25. And upon my house shall it begin, and from my house shall it go forth, saith the Lord. 26. First among those among you, saith the Lord, who have professed to know my name, and have not known me, and have blasphemed against me in the midst of my house, saith the Lord. 27. Therefore see to it that you trouble not yourselves concerning the affairs of my Church in this place, saith the Lord; 28. But purify your hearts before me, and then go ye into all the world, and preach my Gospel unto every creature who has not received it, 29. And he that believeth and is baptized shall be saved, and he that believeth not and is not baptized, shall be damned. 30. For unto you (the Twelve) and those (the First Presidency) who are appointed with you, to be your counselors and your leaders, is the power of this Priesthood given, for the last days and for the last time, in the which is the dispensation of the fullness of times. 31. Which power you hold in connection with all those who have received a dispensation at any time from the beginning of the creation; 32. For verily I say unto you, the keys of the dispensation which ye have received have come down from the fathers, and last of all being sent down from heaven unto you. 33. Verily I say unto you, behold, how great is your calling. Cleanse your hearts and your garments, lest the blood of this generation be required at your hands. 34. Be faithful until I come, for I come quickly, and my reward is with me to recompense every man according as his work shall be. I am Alpha and Omega. Amen. [Sidenote: Baptism of Albert P. Rockwood.] Albert P. Rockwood, [2] of Holliston, Massachusetts, {502} having heard of the Saints, through Elders Young and Richards, came to Kirtland to investigate, and was baptized on the 25th of July, by President Brigham Young. [Sidenote: Progress of the British Mission.] _Wednesday, 26_.--Elder Hyde preached in the evening in Mr. Fielding's chapel, and Elder Richards bore testimony. Much feeling was manifested by the congregation, and many were convinced of the truth; but Mr. Fielding, fearing for the loss of his society, more than the displeasure of heaven, closed his doors against the brethren from that time, and opposed the work with all his power. Invitations were given to the Elders to preach in private houses in different parts of Preston, which opportunities were improved daily, after the close of the factories. [Sidenote: Vexatious Law Suits at Painesville.] _Thursday, 27_.--I started from Kirtland in company with Elders Rigdon and Marsh for the purpose of visiting the Saints in Canada. Brother Rockwood on his return home, Elder Brigham Young on a mission to the eastern cities, started with us. When we arrived at Painsville we were detained all day by malicious and vexatious law suits. About sun-set I got into my carriage to return home to Kirtland; at this moment the sheriff sprang into the carriage, seized my lines, and served another writ on me, which was sworn out by a man who had a few weeks previously brought a new fashioned cooking stove to Kirtland, and prevailed on me to put it up in my kitchen, saying it would give credit to his stove, wishing to have it tested by our people; and now he thought would be a good time to get pay for it. I gave my watch to the officer for security and we all returned home. [Sidenote: Second Start for Canada.] The following day I remained at home until evening, when we set out again in Brother S. B. Stoddard's wagon to Ashtabula, a distance of thirty miles and arrived there a little after daybreak and stayed till afternoon and enjoyed ourselves very much in walking {503} on the beach and bathing in the beautiful, clear water of the lake. At four p. m. we took a deck passage on board the steamer for Buffalo. At night we all lay down to rest on the upper deck of the boat, and for pillows some took their boots, others their valises, and had a comfortable night's repose. We arrived at Buffalo the next morning in safety. Here we separated from Brothers Brigham Young and Albert P. Rockwood, they going to the Eastern States; and myself, Brothers Sidney Rigdon and Thomas B. Marsh started for Toronto, Upper Canada. [Sidenote: The British Mission--Attacked by Evil Spirits.] About daybreak Sunday, July 30th, Elder Isaac Russell, who had been appointed to preach on the Obelisk in Preston market-place that day, and who slept in the second story of their lodgings in Wilford street, went up to the third loft where Elders Hyde and Kimball were sleeping, and called upon them to pray for him, that he might be delivered from the evil spirits that were tormenting him to such a degree that he felt he could not live long unless he obtained relief. They immediately arose and laid hands on him and prayed that the Lord would have mercy on His servant and rebuke the devil. While thus engaged Elder Kimball was struck with great force by some invisible power and fell senseless on the floor; and the first thing Elder Kimball recollected was being supported by Elders Hyde and Russell beseeching the throne of grace in his behalf. They then laid him on the bed but his agony was so great he could not endure it, and arose, fell on his knees and prayed; then he arose and sat upon the bed while the brethren distinctly saw the evil spirits, who foamed and gnashed upon them with their teeth, by legions for the space of some minutes; Elder Richards was present the latter part of the time. About ten o'clock in the morning the brethren repaired to the river Ribble, according to previous appointment, and, in the midst of a large collection of people, baptized nine individuals, one of {504} whom was George D. Watt, the first man baptized in England in this dispensation. [Sidenote: Spread of the Work in England.] On Monday, the 31st of July, the Elders held a council and appointed Elders Goodson and Richards a mission to Bedford, and Elders Russell and Snyder to Alton, Cumberland county, continuing in prayer until morning, August 1st, when they took their departure for their several stations. [Sidenote: Affairs at Far West.] The same day (August 1st) a general meeting of the Presidency, High Council, Bishop, and counselors and the Saints assembled at Far West. The High Council elected Thomas Grover a High Councilor in place of Jesse Hitchcock; and George Morey in place of Peter Whitmer, Jun., deceased; and Titus Billings was elected Bishop's counselor in place of John Corrill. Voted unanimously by the whole assembly that in the absence of the Presidency, Councilors, Bishop and counselors at Kirtland, the Elders in Missouri had no authority [to act as a Council for the Church], consequently their acts in that capacity during that space of time are considered null and void; and that every president of High Priests and Elders be ordained by some higher authority; and the president of any quorum having counselors may ordain them himself. [Sidenote: Opening of the Work in Bedford.] Elders Goodson and Richards arrived in Bedford on the 2nd and were joyfully received by the Rev. Timothy R. Matthews, to whom they had letters of introduction from his brother-in-law, Joseph Fielding, and were invited to preach in his chapel in the evening to his congregation. [Sidenote: First Confirmation in England.] _Friday, 4_.--Elder Kimball baptized Jennetta Richards [3] at Preston, daughter of the Rev. John Richards, of Walkerfold, Chaidgley, fifteen miles from Preston, and confirmed her at the water side. This was the first confirmation in England. Sister Richards returned home the day following, Saturday, 5th, and {505} persuaded her father to write to Elder Kimball to come and preach in his chapel. [Sidenote: Affairs in Far West--Building the Lord's House.] The same day, August 5th, the Presidency, High Council and all the authorities of the Church in Missouri, assembled in council at Far West, and unanimously resolved to go on moderately and build a house unto the name of the Lord in Far West, as they had means, and appointed Edward Partridge treasurer, to receive all the donations and subscriptions for the erection of the House of the Lord; Isaac Morley to be his secretary. Also voted that the committee, viz., Jacob Whitmer, Elisha H. Groves, and George M. Hinkle stand [as the building committee of the Lord's House at Far West] [4] until President David Whitmer goes to and returns from Kirtland; also, that the building committee of the House of the Lord have no store connected with building the house, but that every firm or individual that embarks in that business have, own, and claim such property as their own private individual property and stewardship. [Sidenote: Goodson's Violation of Instructions.] The Elders at Bedford continued to lecture in the basement of Mr. Matthews' chapel from evening to evening, with the most flattering prospects until this evening, when Elder Goodson, contrary to the most positive instructions of President Kimball, and without advising with any one, read publicly the vision from the Doctrine and Covenants, which turned the current of feeling generally, and nearly closed the door in all that region. Mr. Matthews wished the meetings to be removed from his house, but continued to attend the meetings occasionally and investigated the subject to considerable extent. [Sidenote: The _Elders' Journal_.] In the August number of the _Messenger and Advocate_ was published a prospectus for a new paper, to be published at Kirtland, Ohio, called the _Elders' Journal_ of the Church of Latter-day Saints, to commence in October, edited by Joseph Smith, Jun. {506} [Sidenote: Confirmations at Preston.] Elders Kimball and Hyde and Brother Fielding having continued their labors in Preston, Elder Hyde preached to a great multitude in the market place Sunday, the 6th of August, opposed by one Reverend gentleman who was quickly confounded by the spirit of truth; and in the evening they met at the house of Sister Ann Dawson and confirmed between forty and fifty who had been baptized, most of whom had been members of Mr. James Fielding's church, so mightily grew the word, this being only the third Sabbath of the brethren in Preston. Mr. Fielding persecuted and called the Elders "thieves, sheep stealers," etc., acknowledging them good judges, having "stolen all the best of his flock." Sister Dawson (a widow) kindly received the Elders into her house and lodged them, which was a great blessing to the brethren, as they were quite destitute, most of the people extremely poor, and lodgings scarce; while they went from house to house as invited, to procure their daily meals. [Sideote: The Work in Walkerfold.] Elder Kimball, having received a letter from Mr. John Richards, inviting him to preach in his chapel, repaired to Walkerfold, where he was most hospitably received, and the day following preached three times in Mr. Richards' pulpit. [Sidenote: Baptisms at Bedford.] Elders Goodson and Richards baptized five at Bedford, among whom, and the first, was Mrs. Ann Braddock, a widow, who was obliged to support her family by her industry, yet she received the Elders and lodged them. [Sidenote: The Failure of Mr. Matthews.] Timothy R. Matthews, having investigated the work, acknowledged the truth, and having previously borne testimony of the same to his church in public, and urged them to go forward, agreed with Elders Goodson and Richards to meet them on the bank of the river Ouse one hour before sunset and be baptized. The hour and the Elders arrived, but Mr. Matthews was not there, he had gone out into the country to preach. {507} Elder Kimball preached on Monday and Wednesday evenings in Mr. Richards' chapel at Walkerfold, and on Thursday baptized six individuals. Mr. Matthews baptized himself in the river, and then went to baptizing his people, denouncing the Elders as false teachers and the doctrines of the Latter-day Saints as having come from hell, while he went to preaching the same doctrine, baptizing all, even infants, and laid on hands for confirmation. Charles C. Rich Made President of High Priests in Missouri. _Tuesday, 15_.--The quorum of High Priests organized at Far West, Missouri, this day. Charles C. Rich [5] was ordained President of the High Priests' quorum in Missouri; and Henry Green president of the Elders in Caldwell county, August 20th. [Sidenote: Opening in the Fox Islands.] The same day Elders Wilford W. Woodruff and Jonathan H. Hale landed at Vinalhaven, on North Fox Island, [6] and commenced preaching. In the August number of the _Messenger and Advocate_ I published the following Caution. To the brethren and friends of the Church of the Latter-day Saints: I am disposed to say a word relative to the bills of the "Kirtland Safety Society Bank." I hereby warn them to beware of speculators, renegades, and gamblers, who are duping the unwary and unsuspecting, by palming upon them those bills, which are of no worth here. I discountenance and disapprove of any and all such practices. I know {508} them to be detrimental to the best interests of society, as well as to the principles of religion. [Signed] Joseph Smith, Jun. [Sidenote: The Alston Branch.] In this month Elder Isaac Russell succeeded in establishing a small branch in Alston, England. [Sidenote: The Prophet's Work in Canada.] At this time I was engaged in visiting the churches in Canada, preaching, baptizing, blessing the Saints and strengthening the branches. I returned to Kirtland about the last of August and wrote the following letter, which I sent by the hand of Thomas B. Marsh: Kirtland, Geauga County, Ohio, September 4, 1837. _Joseph Smith, Jun., President of the Church of Christ of the Latter-day Saints in all the world, to John Corrill and the whole Church in Zion, sendeth greeting_. Blessed be the God and Father of our Lord Jesus Christ who has blessed you with many blessings in Christ, and who has delivered you many times from the hands of your enemies, and planted you many times in a heavenly or holy place. My respects and love to you all, and my blessings upon all the faithful and true hearted in the New and Everlasting Covenant. Forasmuch as I have desired for a long time to see your faces and converse with you and instruct you in those things which have been revealed to me pertaining to the kingdom of God in the last days, I now write unto you offering as an apology my being bound with cords of affliction by the workers of iniquity, and also by the labors of the Church, endeavoring in all things to do the will of God for the salvation of the Church, both in temporal as well as spiritual things. Brethren, we have waded through affliction and sorrow thus far for the will of God, that language is inadequate to describe. Pray ye therefore with more earnestness for our redemption. You have undoubtedly been informed by letter and otherwise of our difficulties in Kirtland, which are now about being settled; and that you may have a knowledge of the same, I inclose you the following minutes of the committee of the whole Church in Kirtland, the authorities, etc., referring you to my brother Hyrum and Brother Thomas B. Marsh for further {509} particulars; also that you may know how to proceed to set in order and regulate the affairs of the Church in Zion whenever they become disorganized. _Minutes of a Conference Assembled in Committee of the whole Church at Kirtland on Sunday, the 3rd of September, 1837_. At nine o'clock in the morning George W. Robinson was called upon to take minutes of the conference. Sidney Rigdon then presented Joseph Smith, Jun., to the Church to know if they still looked upon and would still receive and uphold him as the President of the whole Church, and the vote was unanimous in the affirmative. President Smith then presented Sidney Rigdon and Frederick G. Williams as his counselors, and to constitute with himself the three first Presidents of the Church. Voted unanimously in the affirmative, except for Frederick G. Williams, which was not carried unanimously. President Smith then introduced Oliver Cowdery, Joseph Smith, Sen., Hyrum Smith, and John Smith for assistant counselors. These last four, together with the first three, are to be considered the heads of the Church. Carried unanimously. Voted, that Newel K. Whitney hold his office as Bishop and continue to act as such in Kirtland, and that Reynolds Cahoon and Vinson Knight continue to act as counselors to the Bishop. The Twelve Apostles were then presented one by one, when Thomas B. Marsh, David W. Patten, Brigham Young, Heber C. Kimball, Orson Hyde, Parley P. Pratt, Orson Pratt, William Smith, and William E. M'Lellin were received unanimously in their Apostleship, Luke S. Johnson, Lyman E. Johnson, and John F. Boynton were rejected and disfellowshiped, though privileged with confessing and making satisfaction. Elder Boynton (who was the only one of the three present at the time) arose and endeavored to confess, justifying himself in his former conduct by reason of the failure of the bank. His conduct was strongly protested against by Elder Brigham Young in a plain and energetic manner, stating various reasons why he could not receive him into fellowship until a hearty repentance and confession were manifested. Elder Young was followed by Elder Marsh, who acquiesced in testimony and resolutions. President Rigdon then addressed the assembly, showing the cause of the difficulty with Elders Boynton and Johnson in leaving their calling to attend to other occupations. Elder Boynton again rose and still attributed his difficulties to the failure of the bank, stating that he understood the bank was instituted by {510} the will of God, and he had been told that it should never fail, let men do what they would. President Smith then arose and stated that if this had been declared no one had authority from him for so doing, for he had always said that unless the institution was conducted on righteous principles it would not stand. A vote was then taken to know if the congregation was satisfied with Elder Boynton's confession; carried in the negative. Conference adjourned for one hour. Conference reassembled at two o'clock in the afternoon; opened by reading, singing, and prayer. The President then arose and said he would call upon the Church to know if they were satisfied with their High Council, and should proceed to name them individually. John Johnson, Joseph Coe, Joseph C. Kingsbury, and Martin Harris were objected to, also John P. Greene, but his case went over until he should be present. Noah Packard, Jared Carter, Samuel H. Smith, were sustained. Oliver Granger, Henry G. Sherwood, William Marks, Mayhew Hillman, Harlow Redfield, Asahel Smith, Phinehas Richards, and David Dort, were chosen to fill the places of those objected to, (and Thomas Grover having moved west) John Smith, chosen one of the presidents of the Church, all having belonged to the High Council. The President then called upon the congregation to know if the recently appointed presidents of the Seventies should stand in their calling. Voted that John Gaylord, James Forster, Salmon Gee, Daniel S. Miles, Joseph Young, Josiah Butterfield, and Levi W. Hancock, should retain their offices as presidents of Seventies; John Gould was objected to. The President then arose and made some remarks concerning the former presidents of the Seventies, the calling and authority of their Priesthood, etc. Voted that the old presidents of the Seventies [who were High Priests] be referred to the quorum of High Priests; and also, that if any members of the quorum of the Seventies should be dissatisfied and would not submit to the present order and receive these last presidents, the latter should have power to demand their licenses, and the former should no longer be considered members of the Church. Conference closed by prayer by the President. Joseph Smith, Jun., President, George W. Robinson, Clerk. {511} _Announcement concerning Oliver Cowdery_. DEAR BRETHREN--Oliver Cowdery has been in transgression, but as he is now chosen as one of the presidents or counselors, I trust that he will yet humble himself and magnify his calling, but if he should not, the Church will soon be under the necessity of raising their hands against him; therefore pray for him. David Whitmer, Leonard Rich, and others have been in transgression, but we hope that they may be humble and ere long make satisfaction to the Church, otherwise they cannot retain their standing; therefore we say unto you, beware of all disaffected characters, for they come not to build up, but to destroy and scatter abroad. Though we or an angel from heaven preach any other Gospel, or introduce an order of things other than those things which ye have received, and are authorized to receive from the First Presidency, let him be accursed. May God Almighty bless you all and keep you unto the coming and kingdom of our Lord and Savior Jesus Christ. Yours in the bond of the New Covenant, Joseph Smith, Jun. I received the following: _Revelation given at Kirtland, Ohio, September 4, 1837, making known the transgression of John Whitmer and William W. Phelps_. Verily thus saith the Lord unto you my servant Joseph--my servants John Whitmer and William W. Phelps have done those things which are not pleasing in my sight, therefore if they repent not they shall be removed out of their places. Amen. _September 9_.--The High Council of Kirtland met in the Lord's House and organized by electing Jared Carter, president, and Phinehas Richards, clerk. The members elected on the 3rd were ordained and drew for their numbers, and the whole were arranged as follows: John P. Greene, No. 1; Asahel Smith, No. 2; Samuel H. Smith, 3; Mayhew Hillman, 4; William Marks, 5; Noah Packard, 6; Oliver Granger, 7; David Dort, 8; Jared Carter, 9; Phinehas Richards, 10; Henry G. Sherwood, 11; and Harlow Redfield, 12. The High Council of Kirtland withdrew the hand of fellowship from Uriah and Lydia Ann Hawkins for unlawful matrimony, deceiving, and unchristianlike conduct. {512} _Minutes of a Meeting in the Kirtland Temple_. Sunday, September 10th, 2 o'clock, afternoon, in an assembly of the Church in the Lord's House, Kirtland, President Rigdon read the rules and regulations of the House of the Lord, as passed by the different quorums on the 18th of January, 1836, when the Church voted to receive the same, and be governed by them. The minutes of the High Council of the 9th instant were read, after which those of the Twelve who were disfellowshiped the previous Sabbath had opportunity to speak; and Luke S. Johnson, Lyman E. Johnson, and John F. Boynton made their confessions and were received into fellowship by vote of the Church, also to retain their apostleship. President Smith read a letter from Elder Thomas B. Marsh to the Church, stating that before he started from Missouri he had received satisfaction from these Elders. Elder Young also stated the same. High Councilor John P. Greene made some confessions to the Church, stating wherein he had been wrong for a short time past; and the Church voted that he be received into fellowship and retain his office. President Rigdon made some observations on the business transacted last Sabbath, reproving some for the conjectures they had respecting President Smith and himself conniving together to remove certain individuals from office, etc., or at least to use their influence to do so. This he informed them was a mistake, for not one word had passed between them on the subject, neither had he a premeditated thought upon the subject. President Smith then corrected some mistakes of certain individuals which had been circulated by them concerning what he had said on the last Sabbath. The Lord's Supper was administered by Elders Luke S. and Lyman E. Johnson, and John F. Boynton. George W. Robinson, Clerk. When a lying spirit is abroad it is difficult for truth to be understood. Footnotes 1. Doctrine and covenants, sec. 112. 2. Albert P. Rockwood was born June 5, 1805, in Holliston, Middlesex county, Massachusetts. 3. Jennetta Richards was born August 21, 1817, in Lancashire, England, and was the daughter of John and Ellen Richards. 4. See page 481. 5. Charles C. Rich was born August 21, 1809, in Campbell county, Kentucky; and was the son of Joseph Rich and Nancy O. Neal. He was baptized by Ira M. Hinckley in Tazewell county, Illinois, on the first of April, 1832, and later was ordained an Elder by Zebedee Coltrin. He removed with his father to Far West, Missouri, in 1836. February 11, 1837, he married Sarah D. Pea. 6. Fox Islands are off the south coast of Maine, directly east of Rockland. The principal town is Vinalhaven. The population of the islands at the time of Elder Woodruff's first visit is given at eighteen hundred, and the following is his description of the people and islands: "The inhabitants are generally wealthy, intelligent, industrious, generous and hospitable to strangers. North Island is nine miles long and two wide, population eight hundred; South Island is ten miles long and five wide, population one thousand." Elder Woodruff met with great success in his labors in this island and soon had a flourishing branch organized. {513} Chapter XXXVI. The Gathering Saints--Increase in the Number of Stakes Contemplated--Councils in Zion and Kirtland--Close of the Volume. [Sidenote: Bishop's Agent Appointed.] At a conference of the authorities of the Church and the Saints in the House of the Lord at Kirtland, September 17th, Bishop Newel K. Whitney said the time had arrived when it became necessary for him to travel, and necessarily he must leave an agent to act in his absence agreeable to the provisions made in the revelations. He nominated William Marks, who was elected agent to the Bishop by unanimous vote. [Sidenote: The Church Recorder.] George W. Robinson was unanimously elected general Church recorder in place of Oliver Cowdery, who had removed to Missouri. [Sidenote: The Bishop's Memorial.] After taking into consideration the situation of Zion and the Church in general, the conference decided that it was of great importance to the cause of truth in general, and the prosperity of the work, that the Bishop and his counselors send abroad their memorial to all the Saints throughout the land, as well as to all well-wishers to the cause of Zion, and that their appeal go forth in the name and by the authority of the Church to all the Saints scattered abroad. [Sidenote: The Prophet on the Gathering.] The same evening the Elders assembled in conference in the House of the Lord when I addressed them on the subject of the gathering of the Saints in the last days, and the duties of the different quorums in relation thereto. {514} [Sidenote: Other Stakes of Zion to be Appointed.] It appeared manifest to the conference that the places appointed for the gathering of the Saints were at this time crowded to overflowing, and that it was necessary that there be more stakes of Zion appointed in order that the poor might have a place to gather to, "wherefore it was moved, seconded and voted unanimously that President Joseph Smith, Jun., and Sidney Rigdon be requested by this conference to go and appoint other stakes, or places of gathering, and that they receive a certificate of their appointment, signed by the clerk of the Church." [Sidenote: Arrangements for Preaching the Gospel.] Elder William Marks, who had previously been appointed agent to the Bishop, being called upon arose and said that he would comply with the request of the Church, and the Lord being his helper he would discharge the duties of his office to the best of his ability. After which the Elders present who were in a situation to travel were called upon to number themselves, and there were numbered one hundred and nine, and they were divided into eight companies in the following order--number one to thirteen, called the first company, were appointed to travel east; No. 14 to 26, were to travel southeast; No. 27 to 39, south; No. 40 to 52, southwest; No. 53 to 65, west; No. 66 to 78, northwest; No. 79 to 91, north; No. 92 to 104, northeast. Five being left after this division, No. 105 was appointed to travel with the company going southeast; No. 106, with the company northwest; 107, south; 108, east; 109, with the north company. It was further appointed that those who might desire to travel a different course from the one which was appointed to the division to which they belonged, might have the privilege of changing with those of another division. And lastly it was appointed that the different divisions hold their own meetings, to make such arrangements as they should think proper in relation to their journeying. Agreeable to the vote of the conference on the 17th, {515} Bishop Whitney and counselors issued the memorial as follows: Kirtland, Ohio, September 18th, 1837. _To the Saints Scattered Abroad, the Bishop of Kirtland and his Counselors send Greeting_: Whereas the Church in Kirtland has taken into consideration the affairs of the Latter-day Saints in general, having opportunities of making themselves acquainted with the situation of the Saints throughout the continent, and the very flattering prospects of the prosperity of the cause of God in our land, and also of the peculiar condition of the city of Kirtland, which is a kind of first fruits of the cities which the Lord has begun to build unto Himself in these last days, it has been deemed of great importance to the prosperity of the cause of truth in general, that the Bishop and his counselors send abroad this their memorial to all the Saints throughout the land, as well as to all well wishers to the cause of Zion in this our most happy country. It is a fact well known that the Saints in the city of Kirtland have been called to endure great affliction for the truth's sake, and to bear a heavy burden in order that the foundation of the kingdom of God might be laid on a sure and certain basis, so that the prophetic vision of Daniel might most certainly be fulfilled, that this kingdom might break in pieces all other kingdoms and stand for ever. The exertions of the enemy to prevent this have been very great; and through their great exertions they have given to the Saints great trouble, and caused them much expense. In addition to this, they have had to publish the word of the Lord, which has been attended with great expense. These things, together with building the House of the Lord, have embarrassed them very much; for when subscriptions failed they went on and accomplished the work of building the house themselves, plighting all that they had, property, credit, and reputation, and by these means accomplished this great work which is the wonder and admiration of the world. This they have done in faith, believing that, as the multitude of Saints increased, their liberality would abound towards those who, regarding nothing but the salvation of the world, have thus exposed themselves to financial ruin in order that the work of the gathering might not fail. And besides all this there have been a large number of poor who have had to receive assistance from the donations of the Church, which have tended to increase its embarrassments; and now so numerous are the Saints grown that it is impracticable for them all to gather to the places which are now appointed for this purpose. {516} The Church at Kirtland has, therefore, required at the hand of our beloved brethren, Joseph Smith, Jun., and Sidney Rigdon, men who have not thought their lives dear unto them in order that the cause of God might be established, presidents whom God has appointed to preside over the whole Church, and the persons to whom this work belongs, that they should go forth and lay off other stakes of Zion, or places of gathering, so that the poor may have a place of refuge, or places of refuge, in the day of tribulation which is coming swiftly on the earth. All these things will be attended with expense. Feeling ourselves under great responsibility by virtue of our office and calling in the Church of God, we present this our memorial to all the Saints, making a most solemn appeal to the feelings, benevolence and philanthropy of all the Saints into whose hands this our memorial comes, in faith and confidence that this appeal will not be made in vain. It is the fixed purpose of our God, and has been so from the beginning as appears by the testimony of the ancient Prophets, that the great work of the last days was to be accomplished by the tithing of His Saints. The Saints were required to bring their tithes into the store house, and after that, not before, they were to look for a blessing that there should not be room enough to receive it. (See Malachi 3rd chapter, 10th verse). Our appeal, then, to the Saints is founded on the best of testimony, that which no Saint will feel to gainsay, but rejoice to obey. The Saints of God will rejoice in all that the Lord does, and in doing all that the Lord requires. The sacrifice of righteousness which the Lord requires will be offered with a willing heart and ready mind, and with great joy, because they are accounted worthy to offer up sacrifice for His name. In making this appeal to the benevolence of the Saints of God we do not only take into consideration the situation of the poor, the embarrassments of the stake of Kirtland, but also their own interests, for every Saint has an equal interest in building up the Zion of our God, for it is after the Lord has built up Zion that He will appear in His glory (Psalm 102:16). We all look for the appearing of the great God and our Savior Jesus Christ, but we shall look in vain until Zion is built, for Zion is to be the dwelling place of our God when He comes (Joel 3:21). Anyone who will read this chapter with attention will see that it treats of the last days, and of the Zion of the last days. How, then, is the Lord to dwell in Zion if Zion be not built up? This question we leave the Saints to answer. The salvation of the Saints one and all depends on the building up of Zion, for without this there is no salvation, for deliverance in the last days is found in Zion and in Jerusalem, and in the remnant whom the Lord our God shall call, or in other words, in the stakes which He shall appoint (Joel 2:32) {517} It is in Zion where the Lord is to create upon every dwelling place and upon her assemblies a cloud of smoke by day and the shining of a flaming fire by night. It is upon the glory of Zion that there will be a defense. It is in Zion that there shall be a tabernacle for a shadow in the day time from the heat, and for a place of refuge and for a covert from storm and from rain (Isaiah 4:5, 6). It is upon the walls of Zion where the watchmen shall see eye to eye (Isaiah 3:8). Whatever is glorious, whatever is desirable, whatever pertains to salvation, either temporal or spiritual, our hopes, our expectations, our glory, and our reward, all depend on our building up Zion according to the testimony of the Prophets, for unless Zion is built our hopes perish, our expectations fail, our prospects are blasted, our salvation withers, and God will come and smite the whole earth with a curse. Hear, then, O ye Saints of the last days! And let this our appeal have a favorable reception among you. Let every Saint consider well the nature of his calling in the last days, and the great responsibility which rests upon him or her, as one to whom God has revealed His will; and make haste not only to the relief of Kirtland, but also to the building up of Zion. Let every man and every woman give heed the very instant that they embrace the Gospel, and exert themselves with energy to send on means to build up Zion, for our God bids us to hasten the building of the city, saying the time has come when the city must be pushed forward with unceasing exertions, for behold, the day of calamity draweth nigh, and unless the Saints hasten the building of the city they will not escape. Be admonished, then, O ye Saints! And let not covetousness, which is idolatry, nor worldly ambition hinder you; but gather up your gold and your silver and all the means you have and send on to the Saints who are engaged in this great work of building the Zion of God, that there may be a place of refuge for you and for your children in the day of God's vengeance, when He shall come down on Idumea, or the world, in His fury and stamp them down in His wrath, and none shall escape but the inhabitants of Zion. What we say unto one we say unto all, haste, haste, and delay not! for the hour of desolation does not linger, and with all the power that the Saints have, and with all the diligence they can use they will scarcely escape. The time is not far distant when some of those who now deride and mock the Saints for devoting their all to build up the Zion of God, will bless their name for having provided a city of refuge for them and their children, regardless of the ravings of ungodly priests, and the mockings of a stupid and ignorant people. In the confidence which we have in the good sense and righteous principles of the multitude of the {518} Saints, we send this our memorial in the name of our Master, Jesus, believing that this appeal will be received with great kindness, and will be attended to with untiring perseverance until the object for which it has been sent shall be accomplished. And may the God of all grace pour out His richest blessings on your heads, and crown you with abundance, that the Zion of our God may flourish and cease not until the righteousness thereof shall go forth as the light and the salvation thereof as a lamp which burneth, is the prayer of your brethren in Christ Jesus. Newel K. Whitney, Reynolds Cahoon, Vinson Knight. [Sidenote: The Voice of Warning.] About this time Elder Parley P. Pratt, who was laboring in New York, published his Voice of Warning, consisting of 216 pages. [1] [Sidenote: The Prophet's Departure for Missouri.] I started from Kirtland on the 27th of September, in company with Brother Sidney Rigdon, to fulfill the mission appointed us on the 18th of September by a conference of Elders, in establishing places of gathering for the Saints; Brothers William Smith and Vinson Knight accompanying us. _October 1_.--Elder Lyman Sherman was elected High Councilor at Kirtland in place of Jared Carter, removed to Far West. [Sidenote: President of High Council Elected.] _October 2_.--Samuel H. Smith was elected president of the High Council, and council voted that if a councilor {519} absented himself from their meetings without a reasonable excuse, he should be reported to the Church as a delinquent. The High Council at Kirtland voted that the clerk grant licenses to the members of the council (who wished to travel), signed by the president and clerk. We arrived at Terre Haute, Indiana, on the 12th, about midway from Kirtland to Far West. [Sidenote: Death of Hyrum Smith's Wife.] My brother Hyrum's wife, Jerusha Barden Smith, died on the 13th of October while I was at Terre Haute, and her husband at Far West. She left five small children and numerous relatives to mourn her loss; her demise was severely felt by all. She said to one of her tender offspring when on her dying bed, "Tell your father when he comes that the Lord has taken your mother home and left you for him to take care of." She died in full assurance of a part in the first resurrection. _October 15_.--The High Priests' quorum at Kirtland decided to take Doctor Sampson Avard's license until he returns and make satisfaction; and the High Council concurred. _Minutes of High Council_. October 18.--The High Council and presidents of the different quorums met in the Lord's House, Samuel H. Smith presiding, and after a lengthy discussion concerning existing evils, agreed that it was time to commence the work of reform, and voted unanimously to meet again in the Lord's House on Monday evening next, and invite the different quorums to meet at the same time, and commence pruning the vine of God in Kirtland, and thus continue the work evening after evening until it shall be wisdom to stay their hands. Phinehas Richards, Clerk of the High Council. [Sidenote: Twenty-two Disfellowshiped.] _Sunday 22_.--The Church in Kirtland disfellowshiped twenty-two brethren and sisters until they make satisfaction for uniting with the world in a dance the Thursday previous. {520} _Minutes of High Council_. October 23.--The High Council of Kirtland appointed Luke S. Johnson, Reynolds Cahoon, and John Gould a committee to visit John Johnson, Jun., and see if he would desist from selling spirituous liquors to those who were in the habit of getting intoxicated, and report to the authorities of the Church those members who might drink spirits at his house. Also voted that the Church see that all difficulties and differences be settled as speedily as possible; and that unruly children be reported to their parents, and if they neglect to take suitable notice of it, then the parents shall be reported to the authorities of the Church and dealt with accordingly. Voted that we discountenance the use of ardent spirits in any way to sell or to be brought into this place for sale or use. Phinehas Richards, Clerk. [Sidenote: Confessions.] _Sunday, October 29_.--Nine more of the brethren and sisters were reported to the Church as having been engaged in the recreations of the 19th instant and eleven of the thirty-one that had been reported made confession. [Sidenote: Norris Brewster.] On the 30th of October, Brothers Norris, Brewster, and others, presented to the High Council a plan for the better organization of the Church in temporal affairs, stating that Moroni had appeared to Collins Brewster. The council decided that it was a trick of the devil. [Sidenote: More Confessions.] Most of those who were complained of for participating in the recreation on the 19th and had not confessed, acknowledged their fault to the High Council on the first of November, and the remainder were required so to do or be cut off from the Church. [Sidenote: Action Against Loungers.] _November 2_.--The High Council voted that loungers about the streets should be labored with, and appointed a committee of three for that purpose. [Sideote: The Egyptian Records.] The Church in Kirtland voted to sanction the appointment of Brother Phinehas Richards and Reuben Hedlock by the Presidency, to transact business for the Church in procuring means to {521} translate and print the records taken from the Catacombs of Egypt, then in the Temple. [Sidenote: Arrival of the Prophet at Far West.] I arrived at Far West some time in the latter part of October or first of November. A meeting of some of the Church was called on the sixth to counsel on certain affairs of the Church, which I attended with Brothers Rigdon and Hyrum Smith. There were present also Elders Thomas B. Marsh, William E. M'Lellin, Lyman E. Johnson, William Smith, and Vinson Knight, from Ohio, the High Council of the Church of Far West, and some other Elders. Prayer by W. W. Phelps. Several topics were discussed, when it was unanimously voted that it be recommended to the proprietors of the corporation of Far West to petition the trustees of said corporation to alter the streets or lessen them so as to make each block contain four acres of ground, and each block to be divided into four lots. Also voted unanimously that it is the opinion of this council that there is sufficient room in this country for the churches to continue gathering from abroad; also that the building of the House of the Lord be postponed until the Lord shall reveal it to be His will to have it commenced. [Sidenote: The Settlement of Difficulties.] Adjourned until early candle light, and met accordingly, when remarks were made by many of the authorities present upon the previous disposition of the town plat, the purchase of land, etc.; and all difficulties were satisfactorily settled except a matter between Oliver Cowdery, Thomas B. Marsh, and myself, which was referred to us with the agreement that our settlement of the affair would be sufficient for the council. W. W. Phelps presided at this meeting, and Oliver Cowdery acted as clerk. _Minutes of a High Council at Kirtland_. The High Council and Bishop of Kirtland met in the Lord's House on Tuesday evening, November 7th to discuss the question, "Who {522} presides when the presidents are absent?" but upon discussion were not able to come to any conclusion. Thomas Burdick was appointed High Councilor in the place and absence of Phinehas Richards; and Harlow Redfield clerk for the time being. President Joseph Smith, Sen., proposed that Brother Phinehas Richards be ordained under the hands of President John Smith and Bishop Whitney, and he was accordingly blessed for his mission. Phinehas Richards, Clerk. _Minutes of a Conference at Far West, Missouri, November 7th, 1837_. At a general assembly of the Church of Latter-day Saints, assembled at Far West to take into consideration and transact the business of said Church, Elder Thomas B. Marsh was chosen as moderator and Oliver Cowdery clerk. After singing the moderator addressed the throne of grace in prayer, after which President Sidney Rigdon explained the object of the meeting, giving a relation of the recent reorganization of the Church in Kirtland. The minutes of said meeting at Kirtland were read by the moderator who also nominated Joseph Smith, Jun., the first President of the whole Church, to preside over the same. All were requested (male and female) to vote; and he was unanimously chosen. President Smith then made a few remarks accepting the appointment, requesting the prayers of the Church in his behalf. He also nominated President Sidney Rigdon to be one of his counselors, and he was unanimously chosen. He then nominated Frederick G. Williams to be his second counselor, but he was objected to by Elder Lyman Wight in a few remarks referring to a certain letter written to this place by the said Frederick G. Williams. Also Elder Marsh objected to President Williams. Elder James Emmet also objected to President Williams. Bishop Edward Partridge said he seconded President Williams' nomination and should vote for him; and as to said letter, he had heard it and saw nothing so criminal in it. President David Whitmer also made a few remarks in President Williams' favor. Elder Marsh made further remarks. Elder Thomas Grover also objected to President Williams. President Sidney Rigdon then nominated President Hyrum Smith to take President Williams' place. {523} The moderator called for a vote in favor of President Williams, but he was rejected. He then called for a vote in favor of President Hyrum Smith, which was carried unanimously. Some few remarks were made by Presidents David Whitmer and Sidney Rigdon. David Whitmer was nominated as the President of this branch of the Church, but was objected to by Elder Marsh. Bishop Edward Partridge said he should vote for President Whitmer. Elder William E. M'Lellin made a few marks. Elder George M. Hinkle and Elder King Follet made a few remarks in favor of President Whitmer. Elders Caleb Baldwin and Seymour Brunson spoke against President Whitmer. Elder Elisha H. Groves spoke in favor of President Whitmer. Further remarks from Elder M'Lellin, by request of President Whitmer gave general satisfaction. Remarks were also made by President Joseph Smith, Jun., who called for an expression, which was carried by almost a unanimous vote in favor of President Whitmer. President Joseph Smith, Jun., then nominated John Whitmer for an assistant president, who was objected to, and Elder Marsh spoke in opposition to him, and read a list of charges from a written document against him and President Phelps. President John Whitmer then spoke a few words by way of confession and was followed by Elder Isaac Morley. The vote sustaining him was called, and carried unanimously. The meeting adjourned for one hour. Meeting convened according to adjournment, a hymn was sung and prayer offered by the moderator. W. W. Phelps was nominated for an assistant president for this branch of the Church by President Joseph Smith, Jun. Brother Phelps rose and made certain remarks on the subject of the charges referred to above by way of confession, whereupon the vote was put by President Rigdon and passed unanimously. Elders John Murdock, Solomon Hancock, Elias Higbee, Calvin Bebee, John M. Hinkle, Thomas Grover, and Simeon Carter were unanimously chosen High Councilors. Lyman Wight was nominated a member of the High Council but was objected to by John Anderson; they went aside to converse. Newel Knight was unanimously chosen. George M. Hinkle was nominated, and objected to by Elder James Emmet, because he was {524} too noisy; by King Follet because of his military office; and by James Durfee because he was a merchant. Elder Hinkle made a few remarks. The vote was called and was unanimous in Elder Hinkle's favor. Levi Jackman and Elisha H. Groves were unanimously chosen. John Anderson then took the stand and made his objections to Lyman Wight; after which Elder Wight also spoke. The vote was called and Elder Wight was unanimously chosen. The Twelve Apostles were then called, namely, Thomas B. Marsh, David W. Patten, Brigham Young, Heber C. Kimball, Orson Hyde, William E. M'Lellin, Parley P. Pratt, William Smith, Luke Johnson, Orson Pratt, John F. Boynton, and Lyman E. Johnson, and were unanimously sustained. Bishop Edward Partridge was nominated to still act as Bishop, and was unanimously chosen; he then nominated Isaac Morley and Titus Billings for his counselers, who were also unanimously chosen. Elder Isaac Morley was unanimously appointed Patriarch of this branch of the Church. Elder John Corrill was chosen to be keeper of the Lord's Store House. Elder Isaac Morley was then ordained to the office of Patriarch under the hands of Presidents Joseph Smith, Jun., Sidney Rigdon and Hyrum Smith. The congregation, after a few remarks from Sidney Rigdon, unanimously voted not to support stores and shops selling spirituous liquors, tea, coffee, or tobacco. A vote was called on the subject of the presidents of the Seventies; and those who have recently been appointed to that office, were unanimously received. The congregation then united with President Sidney Rigdon, who, in the closing prayer, called upon their Lord to dedicate this land for the gathering of the Saints, and their inheritances. Thomas B. Marsh, Moderator, Oliver Cowdery, Clerk. Far West, Missouri, November 10, 1837. At a general meeting of the ordained members of the Church in this place Elder Thomas B. Marsh opened the meeting by prayer, and President Sidney Rigdon read the memorial of the Bishop of Kirtland and his counselors, of September 18th, 1837, to the churches abroad. He then laid before the meeting the subject of laying off cities, of consecrating lands for public purposes, and for remunerating those who lay them off. It was unanimously voted that all city plats hereafter laid off, after remunerating those for their labor who may be engaged in {525} appointing and laying off the same shall be consecrated for the public benefit of the Church, for building houses for public worship, or such other purposes as the Church shall say. President Rigdon then read the prospectus of the _Elders' Journal_, which was unanimously received. It was then unanimously voted that the persons present use their exertions to support said paper. It was then voted that the town of Far West be enlarged so that it contain four sections, that is, two miles square. Voted that Bishop Partridge and his counselors be appointed a committee to appraise the land adjacent to the present town plat and see that it is enlarged according to the above vote, provided the present holders of those lands will take such a price for the same as the above appraisers think them to be worth; and that the same be then disposed of as voted above. A call was then made for those whose circumstances were such as to permit them to go out to preach to present themselves. There were twenty-three who arose. Sylvester H. Earl, Henry Jackman, Harrison Sagers, and John W. Clark were ordained Elders, and William J. Levans was ordained a Priest. President Rigdon then closed the meeting by prayer. Thomas B. Marsh, Moderator. Oliver Cowdery, Clerk. About this time I left Far West on my return to Kirtland. _Minutes of a High Council at Kirtland_. Kirtland, November 20th. The High Council met in the Lord's House, John Smith presiding. Reuben Hedlock preferred the following charge against Zenos H. Brewster, Jane Brewster, Collins Brewster, D. H. Dustin and wife, Moses R. Norris and wife, Eliza Norris, Samuel Barnet, Jemima Butler, Osman M. Duel,--Butler, and Roxanna Repsher, for giving heed to revelations said to be translated from the Book of Moroni by Collins Brewster, and for entering into a written covenant different from the articles and covenants of the Church of Latter-day Saints, and following a vain and delusive spirit. Two were appointed to speak on each side. The writings and revelations kept and received by the accused were presented, and read by the clerk of the Council. The accused pleaded not guilty. Brother Felshaw was called forward by the plaintiff, who stated that {526} he had visited the accused and labored with them according to the law of the Church; that the accused justified themselves, seeing the Church had not lived according to the former revelations, and they considered the High Council and others were in transgression; and that most of the accused appeared to be determined to pursue their own way, whether right or wrong. Brother Allen said the accused appeared to manifest a hard spirit against the Presidents of the Church and the High Council. Brother Dunn concurred. Brother Sawyer stated that he heard Brother Norris say that those in authority were against him and if he could not establish an order of things here to his mind he would go out among the Gentiles and do it. Brother Knight confirmed the foregoing testimony. The accused called Brother Freeman, who stated that he had attended a number of the meetings of the accused and saw nothing out of the way. Brother E. Strong confirmed Brother Freeman's statement, but did not know when he attended the meetings at which they received revelations for themselves. Brother J. Foster agreed with the last two witnesses. Brother Preston was called by the accuser, who testified that the accused refused to admit him into their meetings and that others were rejected Several witnesses testified that they attended their meetings and saw nothing wrong. Others testified they had heard them speak against the heads of the Church and that Brother Joseph had many things to repent of, and one of them said he thought some put too much stress on the Priesthood, and that he was informed that Brother Norris laid his hands on Collins Brewster and ordained him a prophet, and that one of the accused said he was determined to pursue his own course whether it suited the High Council or not. After the pleas of his councilors the accused spoke in justification of their course generally, when the Council decided that the charge had been fully sustained and withdrew fellowship from those who persisted in their course of conduct as before mentioned. Harlow Redfield, Clerk. [Sidenote: Reuben Hedlock Chosen President of Elders.] At a conference of Elders, consisting of all the authorities of the Church in Kirtland, November 27th, Elder Reuben Hedlock was chosen President of the Elders' quorum, in place of Elder Beaman deceased. [Sidenote: Excommunication of Rodger Orton.] _November 30_.--Daniel S. Miles presented a complaint {527} against Roger Orton "for abusing Elder Brigham Young and for a general course of unchristianlike conduct." The accused having been notified to appear and answer for his conduct, and having refused, the High Council decided that he be cut off, for showing contempt to the authorities of the Church. [Sidenote: A Question of Compensation.] _Far West, December 6th_.--The High Council and Bishop and counselors appointed Elias Higbee, Simeon Carter, and Elisha H. Groves, a committee to consider the propriety of proposing to the Church to pay the High Council for their time while engaged in council. Bishop Partridge, John Corrill, and Isaac Morley were appointed a committee to report upon the subject of raising a revenue to defray the expenses of the Church. [Sidenote: Various Appointments.] David Whitmer was appointed to sign Elders' licenses, as chairman of the Council, and W. W. Phelps, as clerk; and Frederick G. Williams, to sign licenses as chairman _pro tempore_, in the absence of President Whitmer; and John Whitmer, as clerk _pro tempore_; and Oliver Cowdery, recording clerk, standing clerk of the Council, and recorder of patriarchal blessings at Far West. The committee on pay for the Council reported: It is our united opinion that the Presidency, High Council, Bishop and counselors, clerk of the council, Patriarch and agents of the Church, (also any others who may be employed in Church business), receive per day, each, one dollar and fifty cents. [Signed] SIMEON CARTER, ELIAS HIGBEE, ELISHA H. GROVES. [Sidenote: Bishop Partridge's Report.] Bishop Partridge reported to the Council that he had paid six hundred dollars to the lawyers to carry on suits against the Jackson mob, and three hundred dollars costs in carrying on said suits for which he had involved himself, and was paying ten per cent interest on the same; and petitioned the Council for leave to liquidate the debt out of the properties consecrated {528} for the benefit of the Church, and charge the Church for the same. The Council granted the petition. Voted that the recorder of licenses and patriarchal blessings receive, for each one hundred words, ten cents. Council adjourned to December 7th. Council assembled on the 7th, according to adjournment, and heard the report of their Committee on raising a revenue to pay the officers of the Church for their services, and after much discussion and adjournment from time to time, dismissed the subject as being anti-scriptural. [Sidenote: Apostasy in Kirtland.] I returned to Kirtland on or about the 10th of December. During my absence in Missouri Warren Parrish, John F. Boynton, Luke S. Johnson, Joseph Coe, and some others united together for the overthrow of the Church. Soon after my return this dissenting band openly and publicly renounced the Church of Christ of Latter-day Saints and claimed themselves to be the old standard, calling themselves the Church of Christ, excluding the word "Saints," and set me at naught, and the whole Church, denouncing us as heretics, not considering that the Saints shall possess the kingdom according to the Prophet Daniel. [Sidenote: Last Paper Printed in Kirtland.] The _Elders' Journal_ No. 2 for November was the last paper printed at Kirtland. Our printing establishment was attached to satisfy an unjust judgment of the county court, and soon after the whole printing apparatus and office were burned to the ground. [Sidenote: The Work in England.] The work began to spread in England with great rapidity. On the 12th of September Elder Goodson left Bedford for Preston, and about the 1st of October sailed for America, in company with Brother Snyder, taking with him two hundred Books of Mormon, which the Elders in vain tried to persuade him to leave. Branches were established in Eccleston, Wrightington, Heskin, Euxton Bath, Daubers Lane, Chorley, Whittle, Leyland Moss, Ribchester, Thornley, Clithero, {529} Waddington, Downham, and other places round about Preston, where the brethren hired the "Cock Pit," a large and convenient building for preaching, but, being disturbed by some Methodist priests, were obliged to have the house licensed by the civil courts, according to the statutes of the realm, which, with the aid of two constables who voluntarily proffered their services, restored peace and order. And on Christmas day, December 25th, Elders Kimball and Hyde, and Joseph Fielding (who had previously been ordained an Elder) assembled in the "Cock Pit" with about three hundred Saints, several of whom were ordained to the lesser Priesthood, fourteen were confirmed, and about one hundred children were blessed by the Elders. This was the first public conference of the Church in England, and at this conference the Word of Wisdom was first publicly taught in that country. [Sidenote: Progress of the British Mission.] While the work was thus rapidly progressing in Lancashire it continued gradually to progress at Bedford, also a branch was established at Bassynburn, and another at Peter's Green, by Elder Richards. [Sidenote: Flight of Brigham Young from Kirtland.] On the morning of the 22nd of December, 1837, Brother Brigham Young left Kirtland in consequence of the fury of the mob spirit that prevailed in the apostates who had threatened to destroy him because he would proclaim publicly and privately that he knew by the power of the Holy Ghost that I was a Prophet of the Most High God, that I had not transgressed and fallen as the apostates declared. [Sidenote: Close of the Year 1837.] Apostasy, persecution, confusion, and mobocracy strove hard to bear rule at Kirtland, and thus closed the year 1837. Footnotes 1. The above named publication, "A Voice of Warning and Instruction to all People," is the first argumentative and doctrinal work published by any of the Elders; and it is no disparagement of other works to say that this pioneer book of its class is not only the first in the matter of time when issued, but first also in excellence. It has been a most successful missionary; and thousands have been brought to a conviction of the truth through reading its pages. The first edition--three thousand copies--sold in about two years. A second edition--two thousand five hundred copies--was issued; and such was the increase in the demand for it that by 1846, the author could congratulate himself upon having seen it pass through five editions. During more than half a century since then "The Voice of Warning" has passed through many editions in English, and has been translated into seven foreign languages, and in a number of these several editions have been issued. The author, of honored memory, is to be congratulated upon the attainment of his fondest hopes respecting this work, as so prophetically expressed in the preface of the first European edition: "And should the author be called to sacrifice his life for the _Truth_, he will have the consolation that it will be said of him, as it was of Abel--_'He being dead, yet speaketh_.'" End of Vol. II. Index to Volume II. A Abolition,--Views of the Prophet on, 436 _et seq_. Abraham,--Book of, found with mummies, 236; alphabet to, 238; astronomy in, 286; described by Prophet, 349, 350 (and note). Adam-ondi-Ahman,--364 (and note). Angels,--ministrations of, in Kirtland Temple, 381. Apostles,--Twelve, arrangements for choosing, 180; meeting at which chosen, 181 _et seq_.; calling of, when first made known, 186, (note); chosen by the Three Witnesses, 186, 187 (and notes); general charge to, 194; instructions to, 198 _et seq_.; request of for revelation, 209; first mission of, 218; meeting of, 219; departure of on first mission, 222 (and note); at Vermont conference, 238; at Massachusetts conference, 241, 242; at Saco conference, Maine, 252; at conference, Farmington, Maine, 253; return of to Kirtland, from first mission, 283; decision of Prophet affecting, 285; remarks of Prophet to, 308, 309; consider case of William Smith, 347; sustained as Prophets, Seers and Revelators, 417. Apostleship, oath and covenant of, 198. Appeal,--of Church in Missouri to people of U. S., 126 _et seq_. Arthur, Mr.,--Planter, Clay county (note) 61. Assembly,--General, of Church to accept Doctrine and Covenants, 243, _et seq_.; preparations for Solemn, 364; notice of Solemn, at Kirtland, 75. Atchison, General David R.,--meets Zion's Camp near Liberty, 112. Avery, Elder Allen,--accused before High Council, 286. B Babbitt, Almon W.,--Trial of by Kirtland High Council, 252, 346. Babbit, Erastus,--testifies in High Council, 33. Bank, Kirtland Safety Society,--attempt to organize, 467, 468. Barnes, Samuel,--guest of Prophet, 332. Barton, Michael H.,--seeks admission into the Church, 235. Beaman, Father Alva,--entertains Prophet, 43; an early friend of the Prophet's (note) 43; conference at house of, in Avon, 44; consults Prophet regarding journey to Zion, 316; doubts of, 384. Benner, Elias,--brings company of Germans to Zion's Camp, 65. Bishop, Gladden,--trial of by Kirtland High Council, 284. Bishop, Isaac H.,--trial of, 236, 237. Blessings,--Patriarchal, 346. Blessings,--given in Kirtland Temple, 379, 380; of the Lord's Anointed, 383; arrangement of quorums to receive, 391. Bosley, Edmund,--covenant of, 161; trial for breaking covenant, 23. Bosley, Father,--entertains the Prophet, 43, 44. Bosworth, Joseph,--entertains the Prophet, 50. Boynton, John F.,--marriage of, 377. Brown, Samuel,--charged with {532} teaching false doctrine, 137; confession of, 138. C Camp, Zion's--departure of first division of from Kirtland, 61; equipment and departure of second division from Kirtland, 63; arrival of at Streetsborough, 63; organization of at New Portage, 64; departure of from New Portage, 65; course of travel, 65; fear of "milk sickness," 66; curiosity concerning destination of, 67 (and note); arrival of in Indiana, 68; western spies in, 69; threatened at Indianapolis, 70; course of travel of, 70; sundry instructions of Prophet to, 71; called to arms, 72; angels accompany, 73 (and note); crosses Okaw river, 73; sham battle in, 74; approaches Springfield, Illinois, 76; excitement in Springfield concerning, 77; preaching in, near Jacksonville, 78 _et seq_. (and note); scourge of predicted, 80 (and note); crosses the Mississippi, 82; arrival of at Salt River, 87 (and note); Elders Orson Hyde and Parley P. Pratt dispatched with message at Governor Dunklin, from, 88l departs from Salt River, 90; Return of Elders Hyde and Pratt from mission to Governor, 94; cross Chariton river, 95; rebellion in, 100; passes Richmond, Ray county, Missouri, 101, 102; camps on Fishing river, 103; preserved from mob by storm, 103, 104 (and note); visited by Colonel Sconce, 105, 106; outbreak of cholera in, 106, 107 (and note); arrives at Rush creek, Clay county, 112; cholera in, 114; disbanded, 114; members of, formally discharged, 123 (and note); object of journey of, 182 (and note); names of members of, 183 _et seq_.; names of women and children of, 185. Campbell, James,--swears vengeance on Prophet, 99; is drowned in crossing Missouri, 100. Carter, Elder Jared,--tried before Kirtland High Council, 277 _et seq_.; accepts decision of Council, 280. Carter, John S.,--first in Zion's Camp to die of cholera, 115. Carter, Simeon,--chosen to receive endowments, 113. Chandler, Michael H.,--exhibits Egyptian mummies in Kirtland, 235; gives written testimony to the Prophet, 235. Cherry, William,--false report concerning, 161. Choir, Kirtland Temple,--407. Cholera,--prediction concerning, 80; outbreak of, 114, 115, 116 (and note); remedy for, 119; names of those who die of, 120; names of those who nursed victims of, 120. Church, branch of,--report of Mt. Pleasant, (note) 40; Hewlett, errors of administration and doctrine in, 137, 139 _et seq_. repentance of, 147. Coe, Joseph,--speaks in High Council, 34. Coltrin, Zebedee,--accompanies Prophet to New Portage, 50; blessed by Prophet _et al_., 51; at conference at Norton, Ohio, 52. Conference,--Clay count, Missouri, 1; of High Priests and Elders, New Portage, Ohio, 24; at Avon, Livingston county, N. Y., 44; at Norton, Medina county, Ohio, minutes of, 52 _et seq_.; Kirtland, name of Church adopted at, 62 (and note); of Elders at New Portage, minutes of, 162, 163; at Freedom, 218; of Twelve and Seventies, 218; of Twelve at Freedom, 224; of Twelve at Lyons Town, N. Y., 225; New Portage, minutes of, 227, 228; of Twelve, at Lofborough, Canada, 325; Vermont, minutes of, 238; Massachusetts, minutes of, 241, 242; Saco, {533} Maine, 252; at New Portage, 273; at Kirtland, minutes of, 468, 509. Copley, Leman,--confession of, 433. Corrill, John,--prefers charges against Lyman Wight, 147. Council, High,--Kirtland, revelation organizing, 28 _et seq_.; special instructions to, 31, 32; first case before, 33; minutes of, 34, 35; gives audience to delegation from Missouri, 39; meets in Clay county to determine who are worthy to receive endowments, 112; minutes of, 165, 172, 239 _et seq_.; 242, 252; sundry actions of, 253; provides remuneration for Patriarch, 273; minutes of, 274 _et seq_., 277 _et seq_.; considers redemption of Zion, 281, 282; minutes of, 284; cause of John Gould before, 286; Elliot case before, 295; new member ordained into, 366; minutes of, 484 _et seq_.; rearrangement of members of, 511; minutes of, 519; disfellowships members, 519; minutes of, 520; question of presidency of, 521, 522; case of Brewsters _et al_. before, 525, 526. Council, High,--Missouri, minutes of, 49; of organized, 122, 124; instructed by Prophet, 124; Presidency and members of, 124; sundry cases before, 125; appoints Elders to visit scattered Saints, 136; case of Samuel Brown before, 137; of Zion, Clay county, minutes of, 164; new members elected in, 367; minutes of, 481; proceedings of against W. W. Phelps and John Whitmer (note), 483, 484; rejection of presidents of, 522 _et seq_.; question of compensation before, 527. Council, Special,--of High Priests and Elders at the Prophet's house, Kirtland; 25; order in ancient, 25; minutes of, 39; of High Priests at house of the Prophet, Kirtland, minutes of, 47; at Kirtland, of the Prophet _et al_.; 54; at Kirtland, to consider resolutions vindicating the Prophet, 147 _et seq_.; of High Priests and elders to consider difficulty between Sylvester Smith and the Prophet, 142; of Bishop Whitney and twelve High Priests to consider difficulty between Sylvester Smith and Prophet, 150 _et seq_.; general of priesthood, minutes of, 219; of First Presidency and Twelve, 283; of the Prophet and Twelve, 307 _et seq_.; minutes of at New Portage, 317; at Kirtland to fill vacancies in Missouri, High Council, 356, 357. Covenant,--to redeem Zion, 282. Covenants, Book of Doctrine and,--presented to general assembly of the Priesthood and Church for acceptance, 243 _et seq_.; testimony of the Twelve Apostles to the truth of, 245 (and note); title page first edition of, (note) 250; preface of first edition, (note) 250, 251. Cowdery, Oliver, speaks in High Council, 33; blessed by the Prophet _et al_, 51; remains at Kirtland during Zion's Camp expedition, 64; discussion on the steamer _Monroe_, 168, 169 (and note); assists at the ordination of Apostles, 187 _et seq_.; charge of, to Parley P. Pratt, 192 _et seq_.; general charge of to the Twelve, 194 _et seq_.; appointed Church Recorder, 273; transgression of, announced, 511. Cowdery, Warren A.,--at Freedom, N. Y., entertains Prophet, 42; writes apology (note), 374. D Dedication,--see _Temple, Dedication of_. {534} Doniphan, General A. W.,--favors the Saints, 98. Draper, Brother,--reproof of, 326. Dunklin, Governor Daniel,--refuses to reinstate exiled Saints, 94 (and note); message of to Mo. Legislature, 171, 172; message of, arrives at Kirtland, 177. E Elders,--school of, organized, 169, 176; object of, 301. Elmer, Mr.,--misrepresents the Prophet, 168, 169. Emmett, James,--disfellowshiped, 482. Epistle,--see _Letters_. F Faith,--Lectures on, see _Theology_. Far West,--Affairs of, 504, 505. Feet,--washing of, 430, 476. Fielding, Rev. James,--kindness of, 499. Fielding, Joseph,--member of British mission, 492 (and note). Firm, Literary,--agents appointed fir, 273; to be sustained, 482. Firm, Cowdery and Co., dissolved, 475; G _Garrick_,--vessel, carried first missionaries to England, 494; preaching on board of, 498. Gilbert, Algernon Sidney,--chosen to receive endowments, 113; declines missionary appointment, 113, 118 (and note); dies of cholera, 118; character of, 118, 119 (note). Gillium, Cornelius,--sheriff Clay Co., visits Zion's Camp, 108. Goodson, John,--494 (and note); violates instructions, 505. Gospel,--arrangements for preaching of, 514. Gould, Dean,--non-Mormon member of Zion's Camp, 72; baptized, 95. Gould, John,--accompanies the Prophet on mission, 41; left by Prophet in Catteraugus Co., N. Y., to gather up volunteers for Zion, 42. Governments,--of, and laws in General, 247, 246 (note). Grays, Silver, company of, part of Prophet's camp mess, 91. Green, Henry,--trial of before High Council, 274 _et seq_. H Hancock, Joseph,--chased by enemies, 91; seized with cholera, 106. Hancock, Solomon,--chosen to receive endowments, 113. Harris, Martin,--accused of misrepresenting the Prophet, 26; confession of error, 26; bitten by serpent, 95; reproved by the Prophet, 95, 96 (and note). Harris, Preserved,--tried before High Council, 445. Haws, H. M.,--teacher of High school, Kirtland, 474. Hawkins, Lydia Ann,--disfellowshiped, 511. Hedlock, Reuben,--president of Elders, Kirtland, 526. Hebrew,--class in, 318; difficulty with teacher, 355; progress in study of, 396. Hewitt, Rev. John,--of Irvingite church, visits the Prophet, 230-234 (and notes). Hewlett, Sylvester,--improperly ordained High Priest, 137. Hill, Isaac,--case of, before Church, 303; confession of, 312. Hitchcock, Seth,--dies of cholera, 115. Hodges, Curtis, Sen.,--before High Council, 33; confesses his error, 34. Holbrook, Joseph,--entertains Prophet, 45. Hollister, John,--inquiries of, 325. Holmes, Erastus, inquiries of, 312; concerning baptism of, 316. Howe, Harriet,--witness against "Dr." Hurlburt, 2. {535} Hurlburt, "Dr." Philastus,--prayer against, 3; trial of at Chardon, 47; bound over to keep the peace, 49 (and note). Hurlburt, Wesley,--excommunicated, 2. Humphreys, Solomon,--protects rattlesnake, 73. Hyde, Heman T.,--baptism of, 43 (and note). Hyde, Orson,--attends conference at Avon, 44; appointed to preach in regions about, 44; reproved by Presidency, 48; sent with dispatch to Gov. Dunklin, 88; chosen an Apostle 187; ordained an Apostle, 189; complaints of, 333; satisfied, 337; joins British Mission, 490, posts "Timely Warnings" to N. Y. ministers, 495, arrival of, in England, 498. I Islands, Fox,--mission opened in, 507 (and note). J Jackson, President Andrew,--views on Indian policy, 358 _et seq_. James, George F.,--before Council of High Priests at Kirtland, 47. Johnson, Luke S.,--reports sentiment of country to Prophet, 81. Johnson, Lyman E.,--joins Zion's Camp at Richfield, 65. Johnson, Susan, death of, 407. "Joshua," _alias_ Matthias,--304-307. _Journal, Elders_,--prospectus of, 505; last No. of printed in Kirtland, 528. K Kelly, Charles,--disfellowshiped, 442, 444. Kiln,--Kirtland board, fired, 328; fired second time, 405. Kimball, Heber C.,--on conditions in Kirtland, (note) 2; on preaching in Zion's Camp, (note) 78; on Zelph, (note) 80; on the outbreak of cholera in Zion's Camp, (note) 116; on the ordination of the Twelve, (note) 188; ordination of, as an Apostle, 189; on the ordination of Orson Pratt, (note) 194; labors of in New York and Vermont, 441; appointed to preside over a mission in England, 489 (and note). Kirtland,--mob spirit at, 2; conditions in, 487, 488, 489 (and notes;) apostasy at, 528, 529. Knight, Father Joseph--blesses his son Newel, 124. Knight, Newel,--chosen to receive endowments, 113. Knight, Vinson,--Perrysburgh, N. Y., entertains Prophet, 45; ordained counselor in Kirtland bishopric, 365. L Lamanites,--(Indians) gathering of, on western frontiers, 357, 358. Letters,--from Elders in Kirtland to brethren abroad, 4 _et seq_.; Moses C. Nickerson to the Prophet, 40; John F. Boynton to Prophet, 40, 41; from presidency to Orson Hyde, 48; from brethren in Clay County, Mo., to Gov. Dunklin, 49 (and note); W. W. Phelps to brethren in Kirtland, 61; brethren in Clay Co., to Gov. Dunklin, 75; Elders in Clay Co., to Gov. Dunklin, 84; Gov. Dunklin to Col. J. Thornton, 84 _et seq_.; Gov. Dunklin to Col. Thomas Pitcher, 89; Judge Ryland to A. S. Gilbert, 89; Elders in Clay Co., to Messrs Doniphan and Atchison, 92; John Corrill to the _Evening and Morning Star_ (note) 92; brethren in Clay Co. to Jackson mob, 107; Elders in Clay Co. to {536} Samuel C. Owens _et al_., 113; Joseph Smith, Jun., to Messrs. Thornton, Doniphan _et al_., 114; Elders of Clay Co. to Gov. Dunklin, 117; Cornelius Cilium to _Enquirer_, 121; Joseph Smith, Jun., _et al_. to John Lincoln _et al_., 121, 122; W. W. Phelps, David Whitmer _et al_. to the _Evening and Morning Star_, an Appeal 126; _et seq_.; John Corril to Samuel C. Owens, 135; John Corrill to Col. Thos. Pitcher, 135; of High Council Mo., to the elders in ministry, 138; Joseph Smith, Jun., to Lyman Wight _et al_., 144 _et seq_.; Oliver Cowdery to Joseph B. Bosworth, 163; Joseph Smith, Jun., and Sidney Rigdon to George James, 170; J. T. V. Thompson to W. W. Phelps, 171; Alvah L. Tippits to Joseph Smith, Jun., 173; W. W. Phelps to Esq. Thompson, 177; Daniel Dunklin to W. W. Phelps _et al_. 178 (note); Orson Hyde in behalf of Twelve to Joseph Smith, Jun., 209, 210; Joseph Smith, Jun., to the Saints scattered abroad, (note) 229 _et seq_.; Thomas Shaw to Saints of the Most High, 230 _et seq_.; W. W. Phelps to Rev. John Hewitt, 232; Warren A. Cowdery to Oliver Cowdery, 239; Joseph Smith Jun., to the Elders of Church, 253, 272 (and note); Harvey Whitlock to the Prophet, 313, 314; Joseph Smith Jun., to Harvey Whitlock, 314; Orson Hyde to Joseph Smith, Jun., 335 _et seq_.; William Smith to Joseph Smith, Jun., 338, 339; Joseph Smith Jun., to William Smith, 340 _et seq_.; Warren A. Cowdery to _Messenger and Advocate_, 375; Daniel Dunklin to W. W. Phelps to brethren in Kirtland, 444; Warren Parish to the Prophet, 447; Joseph Smith Jun., _et al_. to brethren in Mo., 455; Joseph Smith, Jun., _et al_. to John Thornton, Esq., _et al_., 456 _et seq_.; Daniel Dunklin to W. W. Phelps _et al_., 461; Joseph Smith, Jun., to the Church of L. D. S., 508; Joseph Smith, Jun., to the Church, 511; Newel K. Whitney _et al_. to the Saints scattered abroad, 515 _et seq_. Lewis, Lorenzo, L.,--accused before High Council, 285; conversation with prophet, 318. Licenses,--resolutions concerning, 403; for Elders to perform marriage ceremony, 408. Lions, Father,--testifies in High COuncil, Kirtland, 33. Lyman, Amasa,--recruiting officer in Zion's Camp, 72. M Manifestations,--spiritual, in Kirtland Temple, 420, 432. Manship, Esq.,--Jackson Co., Mo., 46. Marks, Wiliam,--_Messenger and Advocate_ transferred to, 486 (and note); appointed bishop's agent, 513. Marriage,--article on, Doctrine and Covenants, 246 (and note). Marriages,--in Kirtland, 331, 376, 377. Marsh, Thomas B.,--chosen to receive endowments, 113; chosen an Apostle, 187; ordination of, 194; recognized as president of the Twelve, 219, 220 (and notes); revelation to, 499. Martin, Moses,--asleep on sentry duty, 66; court martialed, 67. Matthews, Rev. Timothy R.,--trifles with work, 506, 507. McBridge, Brother,--entertains the Prophet, 41. McWithy, Elder Isaac,--tavern-keeper, appointed to raise funds for relief of Kirtland, 44; entertains Prophet, 45; before Kirtland High Council, 446. Meeting,--Citizens of Clay Co., {537} 96; disturbance in, 98; at which Twelve Apostles are chosen, 181 _et seq_.; public, at Liberty, Mo., minutes of, 448 _et seq_.; of Saints in Clay Co., minutes of, 452 _et seq_.; second of, Clay Co. citizens, 454; of classes in Kirtland Temple, 474; in Kirtland Temple, minutes of, 512; general, of Saints in Mo., 524. Memorial, Kirtland Bishopric's--513, 515 _et seq_. Messenger, Rev., meets with Prophet, 311. _Messenger and Advocate, the Latter-day Saints_,--167 (and note); change of editors of, 227. Miller, Ebenezer,--brings reinforcements to Zion's Camp, 76. Mission, British,--appointed 489, 490 (and notes); Prophet's instruction to, 492; arrival of in New York, 494; departure of for England, 494, 495; arrival of at Liverpool, 498; progress of, 502, 503, 504; work accomplish by, 528, 529. Mob,--threats of, at Kirtland, 2; Jackson Co., attempts of to destroy Zion's Camp, 103; prevented by storm, 103. Morey, Elder,--manliness of, 401. Morley, Isaac,--chosen to receive endowments, 112. Mormons, The,--in Mo., action of sectarian ministers against, 3; proposition of Jackson Co. people to, 98; propositions of to citizens of Jackson Co., 121. Mummies,--Egyptian, exhibited in Kirtland, 235; purchased by the Saints, 236. Murdock, John,--at conference in Avon, N. Y., 44; accompanies Orson Pratt to Kirtland, 44. N Nickerson, Father Freeman, entertains Prophet, 41; appointed to raise funds for relief of Kirtland, 44; accompanies Prophet to Westfield, N. Y., 45. O Olived, John W.,--inquires for Prophet, 378. Ordinations,--of Twelve Apostles, 187 _et seq_. (and note); order of considered, 187 (and note); of Lyman E. Johnson, 187; of Brigham Young, 188; of Heber C. Kimball, 189; of Orson Hyde, 189; of David W. Patten, 190; of Luke S. Johnson, 190; of William E. M'Lellin, 190; of John F. Boynton, 191; of William Smith, 191, of Parley P. Pratt, 191; of Thomas B. Marsh, 194; of Orson Pratt, 194, (and note); of Seventies and others, 207; propriety of, 400. Orton, Roger,--appointed to raise funds for relief of Kirtland, 44; reproved by the Prophet, 90; excommunicated, 527. Owens, Samuel C.,--speaks against the Saints, 97; bitterness of against Saints, 99; ludicrous adventure of, 100. P Packer, Elder,--Assists the Prophet, 326. Page, John E.,--called to the ministry, 253 (and note); labors of, 491. Page, Hyrum,--carries message for Prophet, 120. Parrish, Warren,--becomes Prophet's scribe, 293; illness of, 385; resumes duties as scribe, 393; apostasy of, 528; Partridge, Bishop Edward,--at conference, Clay Co., 1; arrives in Zion's Camp from Clay Co., 95; called to receive endowments, 112; appointed to purchase lands in Mo., 112; appointed to purchase lands in Mo., 112; report of to council, 527. Patten, J. M.--complaints against, 482. Petitions,--in behalf of Mo., Saints, 329. {538} Phelps, William W.,--called to receive endowments, 112; appointed to assist in printing establishment in Kirtland, 112; arrival of in Kirtland, 227; makes his home with Prophet, 227. Piexotto, Dr.,--teacher of Hebrew, 355. Porter, Francis,--inquires concerning work, 295. Pratt, Orson,--at conference, Avon, N. Y., 44; appointed to return to Kirtland preaching by way, 44; appointed to return to Kirtland preaching by way, 44; appointed with others to visit scattered Saints in Mo., 136; chosen an Apostle, 187; ordination of to Apostleship, 194 (and note). Pratt, Parley P.,--sent as messenger to Prophet, 1; reports to Kirtland High Council conditions in Mo., 39; accompanies Prophet on mission to N. Y., 41; description of associations with the Prophet, (note) 43; at conference in Avon, N. Y., appointed to visit churches in Black River country, 44; recruiting officer in Zion's Camp, (note) 73; sent with message to Governor Dunklin, 88; chosen to receive endowments, 113; chosen an Apostle, 187; ordained an Apostle, 192; Oliver Cowdery's charge to, 192, 193, 194 (and note). Prayer,--of Prophet _et al_. for special blessings, 2, 3; of Prophet, Oliver Cowdery, F. G. Williams for deliverance from "dr." Hurlburt, 24; for success of the _Evening and Morning Star_, 24; necessity of, urged, 31; of Prophet _et al_. for deliverance from debt and triumph over Hurlburt, 47, 48; of Prophet for deliverance of Zion, 50; special in behalf of Zebedee Coltrin's mission, 54; of Prophet and Oliver Cowdery for continuance of blessings, 175; special in behalf of Zebedee Coltrin's mission, 54; of Prophet and Oliver Cowdery for continuance of blessings, 175; special of Prophet _et al_. for means to go up to Zion, 291; dedicatory of Kirtland Temple, 420 _et seq_.; dedicatory, accepted, 427. Presidency,--First, write to brethren scattered abroad, 4; meeting with Oliver Cowdery, 176 (and note); reconciliation between Twelve and, 372 _et seq_. (and note); removal to Zion, (Mo.) contemplated, 407; embarrassments of, 479; debts of, 480. Press,--printing,--prayer for safety of, 3. Priesthood,--remarks of the Prophet on, 477; importance of the lesser officers of, 478. Priests,--sectarian, in secret council against the Saints in Mo., 3; High nature of calling of, 477. R Reproofs,--necessity of, 478. Resolutions,--vindicating Prophet, 147 _et seq_.; concerning ordinations, 388; Prophet's draft of, to govern ordinations, 394; action of Twelve on, 395; action of Kirtland High Council on, 396; action of High COuncil of Zion on, 397; action of First Presidency on, 398; final action on, 402; on licenses, 403, 404. Revelations,--inquiries preceding, (note) 210. Revelations,--on organization of the High Council, 28, _et seq_.; on redemption of Zion, 36 _et seq_.; on consecration and stewardships, 54 _et seq_.; on Fishing river disbanding Zion's Camp, 108 _et seq_.; concerning Warren A. Cowdery, 170; on priesthood, 210 _et seq_.; concerning Reynolds Cahoon, 299; to Frederick G. Williams, 300; to the Twelve, 300; to Warren Parrish, 311; to Harvey Whitlock, 314; to Lyman Sherman, 345; on those who have died without receiving the Gospel, 380; concerning the coming of Moses, Elias, and Elijah, 435; on labors in Salem, 465; concerning the Twelve; 499, _et seq_.; making known transgression of John Whitmer, W. W. Phelps, 511. Rich, Charles C.,--President of High Priests in Mo., 507 (and note). Rich, Leonard,--on trial for transgressing the Word of Wisdom, 27; blessing of Prophet on, 329. Richards, Jenetta,--first member confirmed in England, 504 (and note). Richards, Willard,--baptism of, 469 (and note); joins British Mission, 492. Rigdon, Sidney,--Question of his removal from Kirtland to New Portage, 25; with the Prophet in Geneseo, preaches, 44; attends conference at Avon, N. Y., 44; accompanies Prophet from New York to Kirtland, 44; blessed by the Prophet _et al_., 51; remains in Kirtland during Zion's Camp expedition, 64; discourse of at the dedication of the Kirtland Temple, 413 _et seq_. Riley, Rev.,--speaks against the Saints, 97. Robinson, Ebenezer,--baptism of, 290 (and note). Robinson, George W.,--appointed Church recorder, 513. Rockwood, ALbert P.,--investigates Mormonism, 501, 502 (and note). Ross, Colonel,--converses with Prophet, 80. Roundy, Shadrach,--entertains Prophet, 40; entertains Prophet, 298 (and note). Russell, Isaac,--494 (and note); raises branch in Alston, 508. Russell,--States Attorney for Portage county, treatment of Prophet 47. S Sacrament, The Lord's Supper,--manner of administering in Kirtland Temple, 431. Saints,--in Missouri, preparations of, to return to Jackson Co., 24; condition of, 39; manufacture of arms by, 69; requested to evacuate Clay county, 448, 449 _et seq_.; gather at Shoal Creek, 467, 475; found Far West, 468, 482, 483 (and note), 491, 596. Salem, Mass.,--Prophet's labors in, 464, 465. Salisbury, Wilkins Jenkins,--entertains Prophet, 4; unwisdom of, 442. School,--Kirtland, report of, 200 see also _Elders, school of_. Seixas, Prof. Joshua,--engaged to teach Hebrew, 368; arrival of in Kirtland, 385; lectures in Kirtland, 390; Prophet's regard for, 397; misunderstanding with, 402; sends for family, 406. Seventies,--spoken of by the Prophet, 181 (and note), 182 (and notes); organization of, 201 (and note), 202 (and notes); first quorum, names of, 203 (and note); number of to be chosen, 221 (and note); report of labors of, 346; anointed in Kirtland Temple, 388; second quorum of, 391; faith of, 395; sustained as Apostles and Special Witnesses, 418; presidents of, to be chosen from among Seventies, 475 (and note). Sherman, Lyman,--seeks the word of the Lord, 345. Smith, Alvin,--seen in Celestial Kingdom, 380. Smith, Asael,--grandfather of the Prophet, prediction of, 443. Smith, Emma,--appointed to make selection of sacred hymns, 273. Smith, George A.,--with Zion's Camp, 67 (note); discovers spring, 73; and armor bearer to the Prophet, 88; attacked by cholera, 115. Smith, Hyrum,--joins Zion's Camp at Salt River with recruits from Michigan, 87 (and note); chosen Captain of Prophet's life guards, 88. {540} Smith, Jerusha B.,--death of, 519. Smith, Uncle John,--mission of, to Eastern States, 446. Smith, Joseph, Jun. the Prophet,--prays for special blessings, 2, 3; visits Wilkins J. Salisbury, 4; on rights and duties of the President of the Church, 25; on order of ancient councils, 25; on responsibility of those who sit in judgment, 26; prophesies his triumph over enemies, 26; reviews and corrects minutes of High Council, 31; urges necessity of prayer, 31; organizes High Council at Kirtland, 31, 32; declares intention of going to Zion, 39; calls for volunteers to accompany him to Mo., 39; seeks volunteers for Zion, 40; preaches at Westfield, 41; prayer of, for welfare of the Saints, 41; course of travel of, when seeking volunteers for Zion, 41; holds meetings at Father Nickerson's, 42; preaches in Palmersville, 42; preaches at Freedom, N. Y., 42, 43; attends conference at Avon, Livingston Co., N. Y., 44; journey from New York to Kirtland, 45; attends court at Chardon, 46; prophecy against "Dr." Hurlburt, 46; a witness for Father Johnson at Chardon, 47; prayer of, with Bishop Whitney _et al_., 47; triumph over "Dr" Hurlburt, 49 (and note); temporal labors of, 50; attends conference at New Portage, 50; escaped from enemies en route from Kirtland to New Portage, 50; blessed by Sidney Rigdon _et al_., 51; attends conference, Norton, O., 52; returns to Kirtland, 54; receives money for deliverance of Zion, 61; departs for Kirtland with Zion's Camp, 63; loneliness of, in passing ancient battle-field, 66; instructs Zion's Camp relative to animals, 71; writes from "Camp of Israel" to brethren in Mo., 75; reproves camp cook for partiality, 75; gives the history of Zelph, the Lamanite, by inspiration, 79; prophesies a scourge on ZIon's Camp, 80 (and note); accepts a rejected supper, 81; commander-in-chief of Zion's Camp, (note) 88; reproves brethren for trifling with God's promises, 95; reflections on Jackson Co. proposition to Saints, 99; sickness of, in camp, 101; addresses committee from Ray Co., 106 (and note); reveals his identity to Cornelius Gillium, 108; leaves Rush Creek, Clay Co., 115; visits with brethren in Clay Co., 120; prophesies stay of the plague of cholera, 120; organizes High Council in Mo., 122, 124; authorizes discharge of Zion's Camp members, 123 (and note); departs from Mo. for Kirtland, 135; arrives in Kirtland, 139; charges brought against, at Kirtland, 142 _et seq_.; foreman in Kirtland Temple quarry, 161; mission to Michigan, 168, 169; calls meeting for choosing the Twelve, 180; vision of Church organization, 182 (and note); confirms ordination of the Twelve, (note) 187, 188; instructs the Twelve, 198 _et seq_.; instruction on the sacrament, 204; instructs the Twelve and Seventy, 219 _et seq_.; (and note); instructions of, to Elders in Zion, 228; works on translation of Book of Abraham, 238, 286, 289, 320; returns from Michigan to Kirtland, 253; seeks special blessing for himself and brethren, 281; takes leave of brethren bound for Zion, 281; comforts and instructs the Twelve, 287; blessing of, upon Bishop Whitney, 288; waits upon his father in illness, 288, 289, 290; prays for deliverance of brother's wife, 292, 293; meets parents of Bishop N. K. Whitney, 294; remarks concerning {541} prophets, 302; labors with those in error, 303, 304; meets "Joshua," _alia_ Matthias, 304 _et seq_.; cautions debating society, 317; insulted at Mentor, 323; requires payment of postage on letters, 325; assisted by the brethren 326, 327; reproves a young lady, 329; reflections on opening year, 352; difficulty with Wm. Smith, his brother, 334; reconciled to William Smith, 353; remarks on ministry, 394; reflections on intemperance, 406; instructions to the ministry in Kirtland Temple, 431, 432; vies on abolition, 436 _et seq_.; mission with others to Salem, Mass., 463 _et sep_; reflections on religious intolerance, 465; illness of, 492; suggestions of apostates concerning, 493; resigns office in Safety Society, 497; starts on a mission to Canada, 502; detained at Painesville, by vexations law suit, 502; returns from Canada to Kirtland, 508; arrives at Far West, 521; departs from Missouri for Kirtland, 525; arrives at Kirtland, 528. Smith, Joseph, Sen., the Patriarch,--pronounces blessings of his progenitors upon head of the Prophet, 32; blesses Samuel H., 22; also Father John Johnson, 32; illness of, 288, 289; sorrow of, over his son William's errors, 338; gives patriarchal blessings, 346; reconciles the Prophet and William, 353; mission of, to Eastern States, 446; return to Kirtland from Eastern mission, 467. Smith, Lyman,--wounded accidentally, 107. Smith, Mary, grandmother of the Prophet,--arrives in Kirtland, 442; death of, 443. Smith, Samuel H.,--charged with neglecting military duty, 292; President of Kirtland High Council, 518. Smith, Sylvester,--member of Zion's Camp, 65; refractory actions of, in Camp, 65; reproved by the Prophet, 68; rebellion of in Zion's Camp, 83 (and note); creates division in Camp, 100; trial of for slandering the Prophet, 142 _et seq_.; refusal to abide decision of COuncil, 149; second trial of, 150 _et seq_.; vindicates the Prophet in a signed statement, 160. Smith, William,--disorderly conduct of, in High Council, 295; difficulty with the Prophet and his brother Hyrum, 296, 297; assaults the Prophet, 334; seeks Prophet's forgiveness, 338; charges against, 346; reconciliation with Prophet, 353, 354; confession of, 354. Snow, Willard,--joins Zion's Camp, 65. Snow, Zerubbabel,--chosen commissary General of Zion's Camp. 64. Snyder, John,--494 (and note). Society, Kirtland Safety Anti-Banking,--organization of, 470 _et seq_.; remarks of the Prophet on, 472, 473; its notes rejected, 487, 488 (and note); president of, resigns, 497. Spirits,--evil, assail Elders in England, 503. Spring,--Mormon, 73. Squires, Andrew J.,--returns to Church, 319. _Star, Evening and Morning_,--criticism of, 40; to be discontinued, 167 (and note). T Taylor, Jonathan,--Norton, Ohio, entertains Prophet, 50. Temple,--blessing of those who assisted in building, 205 _et seq_.; names of those who assisted in building, 205, 206; subscriptions to, 234; _New York Evening Star_ on, 351; progress in building, 363; rules to be observed in, {542} 368, 369; Priesthood meeting in, minutes of, 370; washing and anointings in, 379; arrangement of veils of, 399; dedication of, 410 _et seq_.; contributions to, 411. Thayer, Ezra,--prefers charges against Curtis Hodges, 33; seized with cholera, 106. Theology,--lectures on, 176 (and note); to be published in Doctrine and Covenants, 180. _Times, Northern_,--weekly news paper, 227, 434. Tithing,--covenant of the Prophet and Oliver Cowdery concerning, 175. Turnham, Mr.,--moderator of meeting, Clay county, speaks in defense of the Saints, 97. Tyler, Father,--restored to fellowship, 50. V Visions,--Prophet's of Celestial Kingdom, 380; of the Twelve, 381; of other persons, 382, 386, 387, 392; in Kirtland Temple, 435. W Walker, Esquire,--Palmersville, entertains Prophet, 42; _Warning, Voice of_,--published, 518 (and note). Watt, George D.,--baptism of, first in England, 504. Wells, Daniel H.,--on Prophet's intuitive knowledge on law 4 (note). West, Nathan,--prefers charges against Samuel Brown, 137; against Hewlett Branch, 139. Whitmer, Christian,--chosen to receive endowments, 113. Whitmer, David,--chosen to receive endowments, 113; made president of High Council and Church in Missouri, 124, 125; instructs High Council, 136, 137. Whitlock, Harvey,--transgression of, 314, 315. Whitmer, John,--chosen to receive endowments, 113; editor of _Messenger and Advocate_, 229. Whitmer, Peter, Sen.,--blesses his sons, 124. Whitmer, Peter, Jun.,--chosen to receive endowments, 113. Whitney, Bishop Newel K.,--mission to New York, 288; blessing of the Prophet upon, 288; blessing of the Prophet upon, 288; feast of the poor at house of, 362. Wight, Lyman,--messenger to Prophet at Kirtland, 1; reports to Kirtland High Council conditions in Missouri, 39; at conference at Avon, N. Y., 44; joins Zion's Camp at Salt river, 87; elected general of Zion's Camp, 88 (and note); baptizes Dean Gould, 95; makes division in Camp, 100; chosen to receive endowments, 113; accused of teaching false doctrine, 147; charges against, 481. Wilcox, Eber,--dies of cholera, 116. Williams, Frederick G.--made pay master of Zion's Camp, 64; reproved by the Prophet, 90; appointed to administer to the sick in Cleveland, 146; appointed scribe to the Patriarch of the Church, 273; accused before Kirtland High Council, 485; objected to as one of the First Presidency, 509. Willis, Ira J.,--whipped by mob in Jackson county, 46. Wilson, Moses,--Jackson county, whips Ira J. Willis, 46. Wilson, Reuben,--China, N. Y., charges Prophet for entertainment, 45; Witnesses, Three,-choose the Twelve Apostles, 186 (and note); propriety of choosing the Twelve, 187 (note). Witnesses, Twelve,--see _Apostles_. Woodruff, Wilford W.,--opens mission in Fox Islands, 507. {543} Y Young, Brigham,--member of Zion's Camp, 63; cares for families of Brothers Angel and Boothe, 64; directed by Prophet to call meeting for choosing the Twelve, 180, 181 (and note); chosen an Apostle, 187; ordination of to apostleship, 187 (note) and 188; flight of from Kirtland, 529. Young, Joseph,--member of Zion's Camp, 63; Prophet predicts that he would be president of Seventies, 181 (note); ordination of, 201, 202. Z Zelph,--a Lamanite, skeleton of, 79 (and note), 80. Zion,--prayer for deliverance of, 3; action of Priesthood at Kirtland concerning deliverance of, 222; sons of, blessed, 242; the Prophet _et al_. appointed to receive money for, 434; other stakes of, than Kirtland to be appointed, 514. Zion's Camp, see _Camp_. 
17	----	THE BOOK OF MORMON An Account Written BY THE HAND OF MORMON UPON PLATES TAKEN FROM THE PLATES OF NEPHI Wherefore, it is an abridgment of the record of the people of Nephi, and also of the Lamanites--Written to the Lamanites, who are a remnant of the house of Israel; and also to Jew and Gentile--Written by way of commandment, and also by the spirit of prophecy and of revelation--Written and sealed up, and hid up unto the Lord, that they might not be destroyed--To come forth by the gift and power of God unto the interpretation thereof--Sealed by the hand of Moroni, and hid up unto the Lord, to come forth in due time by way of the Gentile--The interpretation thereof by the gift of God. An abridgment taken from the Book of Ether also, which is a record of the people of Jared, who were scattered at the time the Lord confounded the language of the people, when they were building a tower to get to heaven--Which is to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever--And also to the convincing of the Jew and Gentile that JESUS is the CHRIST, the ETERNAL GOD, manifesting himself unto all nations--And now, if there are faults they are the mistakes of men; wherefore, condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ. TRANSLATED BY JOSEPH SMITH, JUN. THE TESTIMONY OF THREE WITNESSES Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come: That we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken. And we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true. And it is marvelous in our eyes. Nevertheless, the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. OLIVER COWDERY DAVID WHITMER MARTIN HARRIS THE TESTIMONY OF EIGHT WITNESSES Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come: That Joseph Smith, Jun., the translator of this work, has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen. And we lie not, God bearing witness of it. CHRISTIAN WHITMER JACOB WHITMER PETER WHITMER, JUN. JOHN WHITMER HIRAM PAGE JOSEPH SMITH, SEN. HYRUM SMITH SAMUEL H. SMITH THE FIRST BOOK OF NEPHI HIS REIGN AND MINISTRY (1 Nephi) An account of Lehi and his wife Sariah and his four sons, being called, (beginning at the eldest) Laman, Lemuel, Sam, and Nephi. The Lord warns Lehi to depart out of the land of Jerusalem, because he prophesieth unto the people concerning their iniquity and they seek to destroy his life. He taketh three days' journey into the wilderness with his family. Nephi taketh his brethren and returneth to the land of Jerusalem after the record of the Jews. The account of their sufferings. They take the daughters of Ishmael to wife. They take their families and depart into the wilderness. Their sufferings and afflictions in the wilderness. The course of their travels. They come to the large waters. Nephi's brethren rebel against him. He confoundeth them, and buildeth a ship. They call the name of the place Bountiful. They cross the large waters into the promised land, and so forth. This is according to the account of Nephi; or in other words, I, Nephi, wrote this record. 1 Nephi 1 Chapter 1 1 Nephi 1:1 1 I, Nephi, having been born of goodly parents, therefore I was taught somewhat in all the learning of my father; and having seen many afflictions in the course of my days, nevertheless, having been highly favored of the Lord in all my days; yea, having had a great knowledge of the goodness and the mysteries of God, therefore I make a record of my proceedings in my days. 1 Nephi 1:2 2 Yea, I make a record in the language of my father, which consists of the learning of the Jews and the language of the Egyptians. 1 Nephi 1:3 3 And I know that the record which I make is true; and I make it with mine own hand; and I make it according to my knowledge. 1 Nephi 1:4 4 For it came to pass in the commencement of the first year of the reign of Zedekiah, king of Judah, (my father, Lehi, having dwelt at Jerusalem in all his days); and in that same year there came many prophets, prophesying unto the people that they must repent, or the great city Jerusalem must be destroyed. 1 Nephi 1:5 5 Wherefore it came to pass that my father, Lehi, as he went forth prayed unto the Lord, yea, even with all his heart, in behalf of his people. 1 Nephi 1:6 6 And it came to pass as he prayed unto the Lord, there came a pillar of fire and dwelt upon a rock before him; and he saw and heard much; and because of the things which he saw and heard he did quake and tremble exceedingly. 1 Nephi 1:7 7 And it came to pass that he returned to his own house at Jerusalem; and he cast himself upon his bed, being overcome with the Spirit and the things which he had seen. 1 Nephi 1:8 8 And being thus overcome with the Spirit, he was carried away in a vision, even that he saw the heavens open, and he thought he saw God sitting upon his throne, surrounded with numberless concourses of angels in the attitude of singing and praising their God. 1 Nephi 1:9 9 And it came to pass that he saw One descending out of the midst of heaven, and he beheld that his luster was above that of the sun at noon-day. 1 Nephi 1:10 10 And he also saw twelve others following him, and their brightness did exceed that of the stars in the firmament. 1 Nephi 1:11 11 And they came down and went forth upon the face of the earth; and the first came and stood before my father, and gave unto him a book, and bade him that he should read. 1 Nephi 1:12 12 And it came to pass that as he read, he was filled with the Spirit of the Lord. 1 Nephi 1:13 13 And he read, saying: Wo, wo, unto Jerusalem, for I have seen thine abominations! Yea, and many things did my father read concerning Jerusalem--that it should be destroyed, and the inhabitants thereof; many should perish by the sword, and many should be carried away captive into Babylon. 1 Nephi 1:14 14 And it came to pass that when my father had read and seen many great and marvelous things, he did exclaim many things unto the Lord; such as: Great and marvelous are thy works, O Lord God Almighty! Thy throne is high in the heavens, and thy power, and goodness, and mercy are over all the inhabitants of the earth, and, because thou art merciful, thou wilt not suffer those who come unto thee that they shall perish! 1 Nephi 1:15 15 And after this manner was the language of my father in the praising of his God; for his soul did rejoice, and his whole heart was filled, because of the things which he had seen, yea, which the Lord had shown unto him. 1 Nephi 1:16 16 And now I, Nephi, do not make a full account of the things which my father hath written, for he hath written many things which he saw in visions and in dreams; and he also hath written many things which he prophesied and spake unto his children, of which I shall not make a full account. 1 Nephi 1:17 17 But I shall make an account of my proceedings in my days. Behold, I make an abridgment of the record of my father, upon plates which I have made with mine own hands; wherefore, after I have abridged the record of my father then will I make an account of mine own life. 1 Nephi 1:18 18 Therefore, I would that ye should know, that after the Lord had shown so many marvelous things unto my father, Lehi, yea, concerning the destruction of Jerusalem, behold he went forth among the people, and began to prophesy and to declare unto them concerning the things which he had both seen and heard. 1 Nephi 1:19 19 And it came to pass that the Jews did mock him because of the things which he testified of them; for he truly testified of their wickedness and their abominations; and he testified that the things which he saw and heard, and also the things which he read in the book, manifested plainly of the coming of the Messiah, and also the redemption of the world. 1 Nephi 1:20 20 And when the Jews heard these things they were angry with him; yea, even as with the prophets of old, whom they had cast out, and stoned, and slain; and they also sought his life, that they might take it away. But behold, I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the power of deliverance. 1 Nephi 2 Chapter 2 1 Nephi 2:1 1 For behold, it came to pass that the Lord spake unto my father, yea, even in a dream, and said unto him: Blessed art thou Lehi, because of the things which thou hast done; and because thou hast been faithful and declared unto this people the things which I commanded thee, behold, they seek to take away thy life. 1 Nephi 2:2 2 And it came to pass that the Lord commanded my father, even in a dream, that he should take his family and depart into the wilderness. 1 Nephi 2:3 3 And it came to pass that he was obedient unto the word of the Lord, wherefore he did as the Lord commanded him. 1 Nephi 2:4 4 And it came to pass that he departed into the wilderness. And he left his house, and the land of his inheritance, and his gold, and his silver, and his precious things, and took nothing with him, save it were his family, and provisions, and tents, and departed into the wilderness. 1 Nephi 2:5 5 And he came down by the borders near the shore of the Red Sea; and he traveled in the wilderness in the borders which are nearer the Red Sea; and he did travel in the wilderness with his family, which consisted of my mother, Sariah, and my elder brothers, who were Laman, Lemuel, and Sam. 1 Nephi 2:6 6 And it came to pass that when he had traveled three days in the wilderness, he pitched his tent in a valley by the side of a river of water. 1 Nephi 2:7 7 And it came to pass that he built an altar of stones, and made an offering unto the Lord, and gave thanks unto the Lord our God. 1 Nephi 2:8 8 And it came to pass that he called the name of the river, Laman, and it emptied into the Red Sea; and the valley was in the borders near the mouth thereof. 1 Nephi 2:9 9 And when my father saw that the waters of the river emptied into the fountain of the Red Sea, he spake unto Laman, saying: O that thou mightest be like unto this river, continually running into the fountain of all righteousness! 1 Nephi 2:10 10 And he also spake unto Lemuel: O that thou mightest be like unto this valley, firm and steadfast, and immovable in keeping the commandments of the Lord! 1 Nephi 2:11 11 Now this he spake because of the stiffneckedness of Laman and Lemuel; for behold they did murmur in many things against their father, because he was a visionary man, and had led them out of the land of Jerusalem, to leave the land of their inheritance, and their gold, and their silver, and their precious things, to perish in the wilderness. And this they said he had done because of the foolish imaginations of his heart. 1 Nephi 2:12 12 And thus Laman and Lemuel, being the eldest, did murmur against their father. And they did murmur because they knew not the dealings of that God who had created them. 1 Nephi 2:13 13 Neither did they believe that Jerusalem, that great city, could be destroyed according to the words of the prophets. And they were like unto the Jews who were at Jerusalem, who sought to take away the life of my father. 1 Nephi 2:14 14 And it came to pass that my father did speak unto them in the valley of Lemuel, with power, being filled with the Spirit, until their frames did shake before him. And he did confound them, that they durst not utter against him; wherefore, they did as he commanded them. 1 Nephi 2:15 15 And my father dwelt in a tent. 1 Nephi 2:16 16 And it came to pass that I, Nephi, being exceedingly young, nevertheless being large in stature, and also having great desires to know of the mysteries of God, wherefore, I did cry unto the Lord; and behold he did visit me, and did soften my heart that I did believe all the words which had been spoken by my father; wherefore, I did not rebel against him like unto my brothers. 1 Nephi 2:17 17 And I spake unto Sam, making known unto him the things which the Lord had manifested unto me by his Holy Spirit. And it came to pass that he believed in my words. 1 Nephi 2:18 18 But, behold, Laman and Lemuel would not hearken unto my words; and being grieved because of the hardness of their hearts I cried unto the Lord for them. 1 Nephi 2:19 19 And it came to pass that the Lord spake unto me, saying: Blessed art thou, Nephi, because of thy faith, for thou hast sought me diligently, with lowliness of heart. 1 Nephi 2:20 20 And inasmuch as ye shall keep my commandments, ye shall prosper, and shall be led to a land of promise; yea, even a land which I have prepared for you; yea, a land which is choice above all other lands. 1 Nephi 2:21 21 And inasmuch as thy brethren shall rebel against thee, they shall be cut off from the presence of the Lord. 1 Nephi 2:22 22 And inasmuch as thou shalt keep my commandments, thou shalt be made a ruler and a teacher over thy brethren. 1 Nephi 2:23 23 For behold, in that day that they shall rebel against me, I will curse them even with a sore curse, and they shall have no power over thy seed except they shall rebel against me also. 1 Nephi 2:24 24 And if it so be that they rebel against me, they shall be a scourge unto thy seed, to stir them up in the ways of remembrance. 1 Nephi 3 Chapter 3 1 Nephi 3:1 1 And it came to pass that I, Nephi, returned from speaking with the Lord, to the tent of my father. 1 Nephi 3:2 2 And it came to pass that he spake unto me, saying: Behold I have dreamed a dream, in the which the Lord hath commanded me that thou and thy brethren shall return to Jerusalem. 1 Nephi 3:3 3 For behold, Laban hath the record of the Jews and also a genealogy of my forefathers, and they are engraven upon plates of brass. 1 Nephi 3:4 4 Wherefore, the Lord hath commanded me that thou and thy brothers should go unto the house of Laban, and seek the records, and bring them down hither into the wilderness. 1 Nephi 3:5 5 And now, behold thy brothers murmur, saying it is a hard thing which I have required of them; but behold I have not required it of them, but it is a commandment of the Lord. 1 Nephi 3:6 6 Therefore go, my son, and thou shalt be favored of the Lord, because thou hast not murmured. 1 Nephi 3:7 7 And it came to pass that I, Nephi, said unto my father: I will go and do the things which the Lord hath commanded, for I know that the Lord giveth no commandments unto the children of men, save he shall prepare a way for them that they may accomplish the thing which he commandeth them. 1 Nephi 3:8 8 And it came to pass that when my father had heard these words he was exceedingly glad, for he knew that I had been blessed of the Lord. 1 Nephi 3:9 9 And I, Nephi, and my brethren took our journey in the wilderness, with our tents, to go up to the land of Jerusalem. 1 Nephi 3:10 10 And it came to pass that when we had gone up to the land of Jerusalem, I and my brethren did consult one with another. 1 Nephi 3:11 11 And we cast lots--who of us should go in unto the house of Laban. And it came to pass that the lot fell upon Laman; and Laman went in unto the house of Laban, and he talked with him as he sat in his house. 1 Nephi 3:12 12 And he desired of Laban the records which were engraven upon the plates of brass, which contained the genealogy of my father. 1 Nephi 3:13 13 And behold, it came to pass that Laban was angry, and thrust him out from his presence; and he would not that he should have the records. Wherefore, he said unto him: Behold thou art a robber, and I will slay thee. 1 Nephi 3:14 14 But Laman fled out of his presence, and told the things which Laban had done, unto us. And we began to be exceedingly sorrowful, and my brethren were about to return unto my father in the wilderness. 1 Nephi 3:15 15 But behold I said unto them that: As the Lord liveth, and as we live, we will not go down unto our father in the wilderness until we have accomplished the thing which the Lord hath commanded us. 1 Nephi 3:16 16 Wherefore, let us be faithful in keeping the commandments of the Lord; therefore let us go down to the land of our father's inheritance, for behold he left gold and silver, and all manner of riches. And all this he hath done because of the commandments of the Lord. 1 Nephi 3:17 17 For he knew that Jerusalem must be destroyed, because of the wickedness of the people. 1 Nephi 3:18 18 For behold, they have rejected the words of the prophets. Wherefore, if my father should dwell in the land after he hath been commanded to flee out of the land, behold, he would also perish. Wherefore, it must needs be that he flee out of the land. 1 Nephi 3:19 19 And behold, it is wisdom in God that we should obtain these records, that we may preserve unto our children the language of our fathers; 1 Nephi 3:20 20 And also that we may preserve unto them the words which have been spoken by the mouth of all the holy prophets, which have been delivered unto them by the Spirit and power of God, since the world began, even down unto this present time. 1 Nephi 3:21 21 And it came to pass that after this manner of language did I persuade my brethren, that they might be faithful in keeping the commandments of God. 1 Nephi 3:22 22 And it came to pass that we went down to the land of our inheritance, and we did gather together our gold, and our silver, and our precious things. 1 Nephi 3:23 23 And after we had gathered these things together, we went up again unto the house of Laban. 1 Nephi 3:24 24 And it came to pass that we went in unto Laban, and desired him that he would give unto us the records which were engraven upon the plates of brass, for which we would give unto him our gold, and our silver, and all our precious things. 1 Nephi 3:25 25 And it came to pass that when Laban saw our property, and that it was exceedingly great, he did lust after it, insomuch that he thrust us out, and sent his servants to slay us, that he might obtain our property. 1 Nephi 3:26 26 And it came to pass that we did flee before the servants of Laban, and we were obliged to leave behind our property, and it fell into the hands of Laban. 1 Nephi 3:27 27 And it came to pass that we fled into the wilderness, and the servants of Laban did not overtake us, and we hid ourselves in the cavity of a rock. 1 Nephi 3:28 28 And it came to pass that Laman was angry with me, and also with my father; and also was Lemuel, for he hearkened unto the words of Laman. Wherefore Laman and Lemuel did speak many hard words unto us, their younger brothers, and they did smite us even with a rod. 1 Nephi 3:29 29 And it came to pass as they smote us with a rod, behold, an angel of the Lord came and stood before them, and he spake unto them, saying: Why do ye smite your younger brother with a rod? Know ye not that the Lord hath chosen him to be a ruler over you, and this because of your iniquities? Behold ye shall go up to Jerusalem again, and the Lord will deliver Laban into your hands. 1 Nephi 3:30 30 And after the angel had spoken unto us, he departed. 1 Nephi 3:31 31 And after the angel had departed, Laman and Lemuel again began to murmur, saying: How is it possible that the Lord will deliver Laban into our hands? Behold, he is a mighty man, and he can command fifty, yea, even he can slay fifty; then why not us? 1 Nephi 4 Chapter 4 1 Nephi 4:1 1 And it came to pass that I spake unto my brethren, saying: Let us go up again unto Jerusalem, and let us be faithful in keeping the commandments of the Lord; for behold he is mightier than all the earth, then why not mightier than Laban and his fifty, yea, or even than his tens of thousands? 1 Nephi 4:2 2 Therefore let us go up; let us be strong like unto Moses; for he truly spake unto the waters of the Red Sea and they divided hither and thither, and our fathers came through, out of captivity, on dry ground, and the armies of Pharaoh did follow and were drowned in the waters of the Red Sea. 1 Nephi 4:3 3 Now behold ye know that this is true; and ye also know that an angel hath spoken unto you; wherefore can ye doubt? Let us go up; the Lord is able to deliver us, even as our fathers, and to destroy Laban, even as the Egyptians. 1 Nephi 4:4 4 Now when I had spoken these words, they were yet wroth, and did still continue to murmur; nevertheless they did follow me up until we came without the walls of Jerusalem. 1 Nephi 4:5 5 And it was by night; and I caused that they should hide themselves without the walls. And after they had hid themselves, I, Nephi, crept into the city and went forth towards the house of Laban. 1 Nephi 4:6 6 And I was led by the Spirit, not knowing beforehand the things which I should do. 1 Nephi 4:7 7 Nevertheless I went forth, and as I came near unto the house of Laban I beheld a man, and he had fallen to the earth before me, for he was drunken with wine. 1 Nephi 4:8 8 And when I came to him I found that it was Laban. 1 Nephi 4:9 9 And I beheld his sword, and I drew it forth from the sheath thereof; and the hilt thereof was of pure gold, and the workmanship thereof was exceedingly fine, and I saw that the blade thereof was of the most precious steel. 1 Nephi 4:10 10 And it came to pass that I was constrained by the Spirit that I should kill Laban; but I said in my heart: Never at any time have I shed the blood of man. And I shrunk and would that I might not slay him. 1 Nephi 4:11 11 And the Spirit said unto me again: Behold the Lord hath delivered him into thy hands. Yea, and I also knew that he had sought to take away mine own life; yea, and he would not hearken unto the commandments of the Lord; and he also had taken away our property. 1 Nephi 4:12 12 And it came to pass that the Spirit said unto me again: Slay him, for the Lord hath delivered him into thy hands; 1 Nephi 4:13 13 Behold the Lord slayeth the wicked to bring forth his righteous purposes. It is better that one man should perish than that a nation should dwindle and perish in unbelief. 1 Nephi 4:14 14 And now, when I, Nephi, had heard these words, I remembered the words of the Lord which he spake unto me in the wilderness, saying that: Inasmuch as thy seed shall keep my commandments, they shall prosper in the land of promise. 1 Nephi 4:15 15 Yea, and I also thought that they could not keep the commandments of the Lord according to the law of Moses, save they should have the law. 1 Nephi 4:16 16 And I also knew that the law was engraven upon the plates of brass. 1 Nephi 4:17 17 And again, I knew that the Lord had delivered Laban into my hands for this cause--that I might obtain the records according to his commandments. 1 Nephi 4:18 18 Therefore I did obey the voice of the Spirit, and took Laban by the hair of the head, and I smote off his head with his own sword. 1 Nephi 4:19 19 And after I had smitten off his head with his own sword, I took the garments of Laban and put them upon mine own body; yea, even every whit; and I did gird on his armor about my loins. 1 Nephi 4:20 20 And after I had done this, I went forth unto the treasury of Laban. And as I went forth towards the treasury of Laban, behold, I saw the servant of Laban who had the keys of the treasury. And I commanded him in the voice of Laban, that he should go with me into the treasury. 1 Nephi 4:21 21 And he supposed me to be his master, Laban, for he beheld the garments and also the sword girded about my loins. 1 Nephi 4:22 22 And he spake unto me concerning the elders of the Jews, he knowing that his master, Laban, had been out by night among them. 1 Nephi 4:23 23 And I spake unto him as if it had been Laban. 1 Nephi 4:24 24 And I also spake unto him that I should carry the engravings, which were upon the plates of brass, to my elder brethren, who were without the walls. 1 Nephi 4:25 25 And I also bade him that he should follow me. 1 Nephi 4:26 26 And he, supposing that I spake of the brethren of the church, and that I was truly that Laban whom I had slain, wherefore he did follow me. 1 Nephi 4:27 27 And he spake unto me many times concerning the elders of the Jews, as I went forth unto my brethren, who were without the walls. 1 Nephi 4:28 28 And it came to pass that when Laman saw me he was exceedingly frightened, and also Lemuel and Sam. And they fled from before my presence; for they supposed it was Laban, and that he had slain me and had sought to take away their lives also. 1 Nephi 4:29 29 And it came to pass that I called after them, and they did hear me; wherefore they did cease to flee from my presence. 1 Nephi 4:30 30 And it came to pass that when the servant of Laban beheld my brethren he began to tremble, and was about to flee from before me and return to the city of Jerusalem. 1 Nephi 4:31 31 And now I, Nephi, being a man large in stature, and also having received much strength of the Lord, therefore I did seize upon the servant of Laban, and held him, that he should not flee. 1 Nephi 4:32 32 And it came to pass that I spake with him, that if he would hearken unto my words, as the Lord liveth, and as I live, even so that if he would hearken unto our words, we would spare his life. 1 Nephi 4:33 33 And I spake unto him, even with an oath, that he need not fear; that he should be a free man like unto us if he would go down in the wilderness with us. 1 Nephi 4:34 34 And I also spake unto him, saying: Surely the Lord hath commanded us to do this thing; and shall we not be diligent in keeping the commandments of the Lord? Therefore, if thou wilt go down into the wilderness to my father thou shalt have place with us. 1 Nephi 4:35 35 And it came to pass that Zoram did take courage at the words which I spake. Now Zoram was the name of the servant; and he promised that he would go down into the wilderness unto our father. Yea, and he also made an oath unto us that he would tarry with us from that time forth. 1 Nephi 4:36 36 Now we were desirous that he should tarry with us for this cause, that the Jews might not know concerning our flight into the wilderness, lest they should pursue us and destroy us. 1 Nephi 4:37 37 And it came to pass that when Zoram had made an oath unto us, our fears did cease concerning him. 1 Nephi 4:38 38 And it came to pass that we took the plates of brass and the servant of Laban, and departed into the wilderness, and journeyed unto the tent of our father. 1 Nephi 5 Chapter 5 1 Nephi 5:1 1 And it came to pass that after we had come down into the wilderness unto our father, behold, he was filled with joy, and also my mother, Sariah, was exceedingly glad, for she truly had mourned because of us. 1 Nephi 5:2 2 For she had supposed that we had perished in the wilderness; and she also had complained against my father, telling him that he was a visionary man; saying: Behold thou hast led us forth from the land of our inheritance, and my sons are no more, and we perish in the wilderness. 1 Nephi 5:3 3 And after this manner of language had my mother complained against my father. 1 Nephi 5:4 4 And it had come to pass that my father spake unto her, saying: I know that I am a visionary man; for if I had not seen the things of God in a vision I should not have known the goodness of God, but had tarried at Jerusalem, and had perished with my brethren. 1 Nephi 5:5 5 But behold, I have obtained a land of promise, in the which things I do rejoice; yea, and I know that the Lord will deliver my sons out of the hands of Laban, and bring them down again unto us in the wilderness. 1 Nephi 5:6 6 And after this manner of language did my father, Lehi, comfort my mother, Sariah, concerning us, while we journeyed in the wilderness up to the land of Jerusalem, to obtain the record of the Jews. 1 Nephi 5:7 7 And when we had returned to the tent of my father, behold their joy was full, and my mother was comforted. 1 Nephi 5:8 8 And she spake, saying: Now I know of a surety that the Lord hath commanded my husband to flee into the wilderness; yea, and I also know of a surety that the Lord hath protected my sons, and delivered them out of the hands of Laban, and given them power whereby they could accomplish the thing which the Lord hath commanded them. And after this manner of language did she speak. 1 Nephi 5:9 9 And it came to pass that they did rejoice exceedingly, and did offer sacrifice and burnt offerings unto the Lord; and they gave thanks unto the God of Israel. 1 Nephi 5:10 10 And after they had given thanks unto the God of Israel, my father, Lehi, took the records which were engraven upon the plates of brass, and he did search them from the beginning. 1 Nephi 5:11 11 And he beheld that they did contain the five books of Moses, which gave an account of the creation of the world, and also of Adam and Eve, who were our first parents; 1 Nephi 5:12 12 And also a record of the Jews from the beginning, even down to the commencement of the reign of Zedekiah, king of Judah; 1 Nephi 5:13 13 And also the prophecies of the holy prophets, from the beginning, even down to the commencement of the reign of Zedekiah; and also many prophecies which have been spoken by the mouth of Jeremiah. 1 Nephi 5:14 14 And it came to pass that my father, Lehi, also found upon the plates of brass a genealogy of his fathers; wherefore he knew that he was a descendant of Joseph; yea, even that Joseph who was the son of Jacob, who was sold into Egypt, and who was preserved by the hand of the Lord, that he might preserve his father, Jacob, and all his household from perishing with famine. 1 Nephi 5:15 15 And they were also led out of captivity and out of the land of Egypt, by that same God who had preserved them. 1 Nephi 5:16 16 And thus my father, Lehi, did discover the genealogy of his fathers. And Laban also was a descendant of Joseph, wherefore he and his fathers had kept the records. 1 Nephi 5:17 17 And now when my father saw all these things, he was filled with the Spirit, and began to prophesy concerning his seed-- 1 Nephi 5:18 18 That these plates of brass should go forth unto all nations, kindreds, tongues, and people who were of his seed. 1 Nephi 5:19 19 Wherefore, he said that these plates of brass should never perish; neither should they be dimmed any more by time. And he prophesied many things concerning his seed. 1 Nephi 5:20 20 And it came to pass that thus far I and my father had kept the commandments wherewith the Lord had commanded us. 1 Nephi 5:21 21 And we had obtained the records which the Lord had commanded us, and searched them and found that they were desirable; yea, even of great worth unto us, insomuch that we could preserve the commandments of the Lord unto our children. 1 Nephi 5:22 22 Wherefore, it was wisdom in the Lord that we should carry them with us, as we journeyed in the wilderness towards the land of promise. 1 Nephi 6 Chapter 6 1 Nephi 6:1 1 And now I, Nephi, do not give the genealogy of my fathers in this part of my record; neither at any time shall I give it after upon these plates which I am writing; for it is given in the record which has been kept by my father; wherefore, I do not write it in this work. 1 Nephi 6:2 2 For it sufficeth me to say that we are descendants of Joseph. 1 Nephi 6:3 3 And it mattereth not to me that I am particular to give a full account of all the things of my father, for they cannot be written upon these plates, for I desire the room that I may write of the things of God. 1 Nephi 6:4 4 For the fulness of mine intent is that I may persuade men to come unto the God of Abraham, and the God of Isaac, and the God of Jacob, and be saved. 1 Nephi 6:5 5 Wherefore, the things which are pleasing unto the world I do not write, but the things which are pleasing unto God and unto those who are not of the world. 1 Nephi 6:6 6 Wherefore, I shall give commandment unto my seed, that they shall not occupy these plates with things which are not of worth unto the children of men. 1 Nephi 7 Chapter 7 1 Nephi 7:1 1 And now I would that ye might know, that after my father, Lehi, had made an end of prophesying concerning his seed, it came to pass that the Lord spake unto him again, saying that it was not meet for him, Lehi, that he should take his family into the wilderness alone; but that his sons should take daughters to wife, that they might raise up seed unto the Lord in the land of promise. 1 Nephi 7:2 2 And it came to pass that the Lord commanded him that I, Nephi, and my brethren, should again return unto the land of Jerusalem, and bring down Ishmael and his family into the wilderness. 1 Nephi 7:3 3 And it came to pass that I, Nephi, did again, with my brethren, go forth into the wilderness to go up to Jerusalem. 1 Nephi 7:4 4 And it came to pass that we went up unto the house of Ishmael, and we did gain favor in the sight of Ishmael, insomuch that we did speak unto him the words of the Lord. 1 Nephi 7:5 5 And it came to pass that the Lord did soften the heart of Ishmael, and also his household, insomuch that they took their journey with us down into the wilderness to the tent of our father. 1 Nephi 7:6 6 And it came to pass that as we journeyed in the wilderness, behold Laman and Lemuel, and two of the daughters of Ishmael, and the two sons of Ishmael and their families, did rebel against us; yea, against me, Nephi, and Sam, and their father, Ishmael, and his wife, and his three other daughters. 1 Nephi 7:7 7 And it came to pass in the which rebellion, they were desirous to return unto the land of Jerusalem. 1 Nephi 7:8 8 And now I, Nephi, being grieved for the hardness of their hearts, therefore I spake unto them, saying, yea, even unto Laman and unto Lemuel: Behold ye are mine elder brethren, and how is it that ye are so hard in your hearts, and so blind in your minds, that ye have need that I, your younger brother, should speak unto you, yea, and set an example for you? 1 Nephi 7:9 9 How is it that ye have not hearkened unto the word of the Lord? 1 Nephi 7:10 10 How is it that ye have forgotten that ye have seen an angel of the Lord? 1 Nephi 7:11 11 Yea, and how is it that ye have forgotten what great things the Lord hath done for us, in delivering us out of the hands of Laban, and also that we should obtain the record? 1 Nephi 7:12 12 Yea, and how is it that ye have forgotten that the Lord is able to do all things according to his will, for the children of men, if it so be that they exercise faith in him? Wherefore, let us be faithful to him. 1 Nephi 7:13 13 And if it so be that we are faithful to him, we shall obtain the land of promise; and ye shall know at some future period that the word of the Lord shall be fulfilled concerning the destruction of Jerusalem; for all things which the Lord hath spoken concerning the destruction of Jerusalem must be fulfilled. 1 Nephi 7:14 14 For behold, the Spirit of the Lord ceaseth soon to strive with them; for behold, they have rejected the prophets, and Jeremiah have they cast into prison. And they have sought to take away the life of my father, insomuch that they have driven him out of the land. 1 Nephi 7:15 15 Now behold, I say unto you that if ye will return unto Jerusalem ye shall also perish with them. And now, if ye have choice, go up to the land, and remember the words which I speak unto you, that if ye go ye will also perish; for thus the Spirit of the Lord constraineth me that I should speak. 1 Nephi 7:16 16 And it came to pass that when I, Nephi, had spoken these words unto my brethren, they were angry with me. And it came to pass that they did lay their hands upon me, for behold, they were exceedingly wroth, and they did bind me with cords, for they sought to take away my life, that they might leave me in the wilderness to be devoured by wild beasts. 1 Nephi 7:17 17 But it came to pass that I prayed unto the Lord, saying: O Lord, according to my faith which is in thee, wilt thou deliver me from the hands of my brethren; yea, even give me strength that I may burst these bands with which I am bound. 1 Nephi 7:18 18 And it came to pass that when I had said these words, behold, the bands were loosed from off my hands and feet, and I stood before my brethren, and I spake unto them again. 1 Nephi 7:19 19 And it came to pass that they were angry with me again, and sought to lay hands upon me; but behold, one of the daughters of Ishmael, yea, and also her mother, and one of the sons of Ishmael, did plead with my brethren, insomuch that they did soften their hearts; and they did cease striving to take away my life. 1 Nephi 7:20 20 And it came to pass that they were sorrowful, because of their wickedness, insomuch that they did bow down before me, and did plead with me that I would forgive them of the thing that they had done against me. 1 Nephi 7:21 21 And it came to pass that I did frankly forgive them all that they had done, and I did exhort them that they would pray unto the Lord their God for forgiveness. And it came to pass that they did so. And after they had done praying unto the Lord we did again travel on our journey towards the tent of our father. 1 Nephi 7:22 22 And it came to pass that we did come down unto the tent of our father. And after I and my brethren and all the house of Ishmael had come down unto the tent of my father, they did give thanks unto the Lord their God; and they did offer sacrifice and burnt offerings unto him. 1 Nephi 8 Chapter 8 1 Nephi 8:1 1 And it came to pass that we had gathered together all manner of seeds of every kind, both of grain of every kind, and also of the seeds of fruit of every kind. 1 Nephi 8:2 2 And it came to pass that while my father tarried in the wilderness he spake unto us, saying: Behold, I have dreamed a dream; or, in other words, I have seen a vision. 1 Nephi 8:3 3 And behold, because of the thing which I have seen, I have reason to rejoice in the Lord because of Nephi and also of Sam; for I have reason to suppose that they, and also many of their seed, will be saved. 1 Nephi 8:4 4 But behold, Laman and Lemuel, I fear exceedingly because of you; for behold, methought I saw in my dream, a dark and dreary wilderness. 1 Nephi 8:5 5 And it came to pass that I saw a man, and he was dressed in a white robe; and he came and stood before me. 1 Nephi 8:6 6 And it came to pass that he spake unto me, and bade me follow him. 1 Nephi 8:7 7 And it came to pass that as I followed him I beheld myself that I was in a dark and dreary waste. 1 Nephi 8:8 8 And after I had traveled for the space of many hours in darkness, I began to pray unto the Lord that he would have mercy on me, according to the multitude of his tender mercies. 1 Nephi 8:9 9 And it came to pass after I had prayed unto the Lord I beheld a large and spacious field. 1 Nephi 8:10 10 And it came to pass that I beheld a tree, whose fruit was desirable to make one happy. 1 Nephi 8:11 11 And it came to pass that I did go forth and partake of the fruit thereof; and I beheld that it was most sweet, above all that I ever before tasted. Yea, and I beheld that the fruit thereof was white, to exceed all the whiteness that I had ever seen. 1 Nephi 8:12 12 And as I partook of the fruit thereof it filled my soul with exceedingly great joy; wherefore, I began to be desirous that my family should partake of it also; for I knew that it was desirable above all other fruit. 1 Nephi 8:13 13 And as I cast my eyes round about, that perhaps I might discover my family also, I beheld a river of water; and it ran along, and it was near the tree of which I was partaking the fruit. 1 Nephi 8:14 14 And I looked to behold from whence it came; and I saw the head thereof a little way off; and at the head thereof I beheld your mother Sariah, and Sam, and Nephi; and they stood as if they knew not whither they should go. 1 Nephi 8:15 15 And it came to pass that I beckoned unto them; and I also did say unto them with a loud voice that they should come unto me, and partake of the fruit, which was desirable above all other fruit. 1 Nephi 8:16 16 And it came to pass that they did come unto me and partake of the fruit also. 1 Nephi 8:17 17 And it came to pass that I was desirous that Laman and Lemuel should come and partake of the fruit also; wherefore, I cast mine eyes towards the head of the river, that perhaps I might see them. 1 Nephi 8:18 18 And it came to pass that I saw them, but they would not come unto me and partake of the fruit. 1 Nephi 8:19 19 And I beheld a rod of iron, and it extended along the bank of the river, and led to the tree by which I stood. 1 Nephi 8:20 20 And I also beheld a strait and narrow path, which came along by the rod of iron, even to the tree by which I stood; and it also led by the head of the fountain, unto a large and spacious field, as if it had been a world. 1 Nephi 8:21 21 And I saw numberless concourses of people, many of whom were pressing forward, that they might obtain the path which led unto the tree by which I stood. 1 Nephi 8:22 22 And it came to pass that they did come forth, and commence in the path which led to the tree. 1 Nephi 8:23 23 And it came to pass that there arose a mist of darkness; yea, even an exceedingly great mist of darkness, insomuch that they who had commenced in the path did lose their way, that they wandered off and were lost. 1 Nephi 8:24 24 And it came to pass that I beheld others pressing forward, and they came forth and caught hold of the end of the rod of iron; and they did press forward through the mist of darkness, clinging to the rod of iron, even until they did come forth and partake of the fruit of the tree. 1 Nephi 8:25 25 And after they had partaken of the fruit of the tree they did cast their eyes about as if they were ashamed. 1 Nephi 8:26 26 And I also cast my eyes round about, and beheld, on the other side of the river of water, a great and spacious building; and it stood as it were in the air, high above the earth. 1 Nephi 8:27 27 And it was filled with people, both old and young, both male and female; and their manner of dress was exceedingly fine; and they were in the attitude of mocking and pointing their fingers towards those who had come at and were partaking of the fruit. 1 Nephi 8:28 28 And after they had tasted of the fruit they were ashamed, because of those that were scoffing at them; and they fell away into forbidden paths and were lost. 1 Nephi 8:29 29 And now I, Nephi, do not speak all the words of my father. 1 Nephi 8:30 30 But, to be short in writing, behold, he saw other multitudes pressing forward; and they came and caught hold of the end of the rod of iron; and they did press their way forward, continually holding fast to the rod of iron, until they came forth and fell down and partook of the fruit of the tree. 1 Nephi 8:31 31 And he also saw other multitudes feeling their way towards that great and spacious building. 1 Nephi 8:32 32 And it came to pass that many were drowned in the depths of the fountain; and many were lost from his view, wandering in strange roads. 1 Nephi 8:33 33 And great was the multitude that did enter into that strange building. And after they did enter into that building they did point the finger of scorn at me and those that were partaking of the fruit also; but we heeded them not. 1 Nephi 8:34 34 These are the words of my father: For as many as heeded them, had fallen away. 1 Nephi 8:35 35 And Laman and Lemuel partook not of the fruit, said my father. 1 Nephi 8:36 36 And it came to pass after my father had spoken all the words of his dream or vision, which were many, he said unto us, because of these things which he saw in a vision, he exceedingly feared for Laman and Lemuel; yea, he feared lest they should be cast off from the presence of the Lord. 1 Nephi 8:37 37 And he did exhort them then with all the feeling of a tender parent, that they would hearken to his words, that perhaps the Lord would be merciful to them, and not cast them off; yea, my father did preach unto them. 1 Nephi 8:38 38 And after he had preached unto them, and also prophesied unto them of many things, he bade them to keep the commandments of the Lord; and he did cease speaking unto them. 1 Nephi 9 Chapter 9 1 Nephi 9:1 1 And all these things did my father see, and hear, and speak, as he dwelt in a tent, in the valley of Lemuel, and also a great many more things, which cannot be written upon these plates. 1 Nephi 9:2 2 And now, as I have spoken concerning these plates, behold they are not the plates upon which I make a full account of the history of my people; for the plates upon which I make a full account of my people I have given the name of Nephi; wherefore, they are called the plates of Nephi, after mine own name; and these plates also are called the plates of Nephi. 1 Nephi 9:3 3 Nevertheless, I have received a commandment of the Lord that I should make these plates, for the special purpose that there should be an account engraven of the ministry of my people. 1 Nephi 9:4 4 Upon the other plates should be engraven an account of the reign of the kings, and the wars and contentions of my people; wherefore these plates are for the more part of the ministry; and the other plates are for the more part of the reign of the kings and the wars and contentions of my people. 1 Nephi 9:5 5 Wherefore, the Lord hath commanded me to make these plates for a wise purpose in him, which purpose I know not. 1 Nephi 9:6 6 But the Lord knoweth all things from the beginning; wherefore, he prepareth a way to accomplish all his works among the children of men; for behold, he hath all power unto the fulfilling of all his words. And thus it is. Amen. 1 Nephi 10 Chapter 10 1 Nephi 10:1 1 And now I, Nephi, proceed to give an account upon these plates of my proceedings, and my reign and ministry; wherefore, to proceed with mine account, I must speak somewhat of the things of my father, and also of my brethren. 1 Nephi 10:2 2 For behold, it came to pass after my father had made an end of speaking the words of his dream, and also of exhorting them to all diligence, he spake unto them concerning the Jews-- 1 Nephi 10:3 3 That after they should be destroyed, even that great city Jerusalem, and many be carried away captive into Babylon, according to the own due time of the Lord, they should return again, yea, even be brought back out of captivity; and after they should be brought back out of captivity they should possess again the land of their inheritance. 1 Nephi 10:4 4 Yea, even six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews--even a Messiah, or, in other words, a Savior of the world. 1 Nephi 10:5 5 And he also spake concerning the prophets, how great a number had testified of these things, concerning this Messiah, of whom he had spoken, or this Redeemer of the world. 1 Nephi 10:6 6 Wherefore, all mankind were in a lost and in a fallen state, and ever would be save they should rely on this Redeemer. 1 Nephi 10:7 7 And he spake also concerning a prophet who should come before the Messiah, to prepare the way of the Lord-- 1 Nephi 10:8 8 Yea, even he should go forth and cry in the wilderness: Prepare ye the way of the Lord, and make his paths straight; for there standeth one among you whom ye know not; and he is mightier than I, whose shoe's latchet I am not worthy to unloose. And much spake my father concerning this thing. 1 Nephi 10:9 9 And my father said he should baptize in Bethabara, beyond Jordan; and he also said he should baptize with water; even that he should baptize the Messiah with water. 1 Nephi 10:10 10 And after he had baptized the Messiah with water, he should behold and bear record that he had baptized the Lamb of God, who should take away the sins of the world. 1 Nephi 10:11 11 And it came to pass after my father had spoken these words he spake unto my brethren concerning the gospel which should be preached among the Jews, and also concerning the dwindling of the Jews in unbelief. And after they had slain the Messiah, who should come, and after he had been slain he should rise from the dead, and should make himself manifest, by the Holy Ghost, unto the Gentiles. 1 Nephi 10:12 12 Yea, even my father spake much concerning the Gentiles, and also concerning the house of Israel, that they should be compared like unto an olive-tree, whose branches should be broken off and should be scattered upon all the face of the earth. 1 Nephi 10:13 13 Wherefore, he said it must needs be that we should be led with one accord into the land of promise, unto the fulfilling of the word of the Lord, that we should be scattered upon all the face of the earth. 1 Nephi 10:14 14 And after the house of Israel should be scattered they should be gathered together again; or, in fine, after the Gentiles had received the fulness of the Gospel, the natural branches of the olive-tree, or the remnants of the house of Israel, should be grafted in, or come to the knowledge of the true Messiah, their Lord and their Redeemer. 1 Nephi 10:15 15 And after this manner of language did my father prophesy and speak unto my brethren, and also many more things which I do not write in this book; for I have written as many of them as were expedient for me in mine other book. 1 Nephi 10:16 16 And all these things, of which I have spoken, were done as my father dwelt in a tent, in the valley of Lemuel. 1 Nephi 10:17 17 And it came to pass after I, Nephi, having heard all the words of my father, concerning the things which he saw in a vision, and also the things which he spake by the power of the Holy Ghost, which power he received by faith on the Son of God--and the Son of God was the Messiah who should come--I, Nephi, was desirous also that I might see, and hear, and know of these things, by the power of the Holy Ghost, which is the gift of God unto all those who diligently seek him, as well in times of old as in the time that he should manifest himself unto the children of men. 1 Nephi 10:18 18 For he is the same yesterday, to-day, and forever; and the way is prepared for all men from the foundation of the world, if it so be that they repent and come unto him. 1 Nephi 10:19 19 For he that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them, by the power of the Holy Ghost, as well in these times as in times of old, and as well in times of old as in times to come; wherefore, the course of the Lord is one eternal round. 1 Nephi 10:20 20 Therefore remember, O man, for all thy doings thou shalt be brought into judgment. 1 Nephi 10:21 21 Wherefore, if ye have sought to do wickedly in the days of your probation, then ye are found unclean before the judgment-seat of God; and no unclean thing can dwell with God; wherefore, ye must be cast off forever. 1 Nephi 10:22 22 And the Holy Ghost giveth authority that I should speak these things, and deny them not. 1 Nephi 11 Chapter 11 1 Nephi 11:1 1 For it came to pass after I had desired to know the things that my father had seen, and believing that the Lord was able to make them known unto me, as I sat pondering in mine heart I was caught away in the Spirit of the Lord, yea, into an exceedingly high mountain, which I never had before seen, and upon which I never had before set my foot. 1 Nephi 11:2 2 And the Spirit said unto me: Behold, what desirest thou? 1 Nephi 11:3 3 And I said: I desire to behold the things which my father saw. 1 Nephi 11:4 4 And the Spirit said unto me: Believest thou that thy father saw the tree of which he hath spoken? 1 Nephi 11:5 5 And I said: Yea, thou knowest that I believe all the words of my father. 1 Nephi 11:6 6 And when I had spoken these words, the Spirit cried with a loud voice, saying: Hosanna to the Lord, the most high God; for he is God over all the earth, yea, even above all. And blessed art thou, Nephi, because thou believest in the Son of the most high God; wherefore, thou shalt behold the things which thou hast desired. 1 Nephi 11:7 7 And behold this thing shall be given unto thee for a sign, that after thou hast beheld the tree which bore the fruit which thy father tasted, thou shalt also behold a man descending out of heaven, and him shall ye witness; and after ye have witnessed him ye shall bear record that it is the Son of God. 1 Nephi 11:8 8 And it came to pass that the Spirit said unto me: Look! And I looked and beheld a tree; and it was like unto the tree which my father had seen; and the beauty thereof was far beyond, yea, exceeding of all beauty; and the whiteness thereof did exceed the whiteness of the driven snow. 1 Nephi 11:9 9 And it came to pass after I had seen the tree, I said unto the Spirit: I behold thou hast shown unto me the tree which is precious above all. 1 Nephi 11:10 10 And he said unto me: What desirest thou? 1 Nephi 11:11 11 And I said unto him: To know the interpretation thereof--for I spake unto him as a man speaketh; for I beheld that he was in the form of a man; yet nevertheless, I knew that it was the Spirit of the Lord; and he spake unto me as a man speaketh with another. 1 Nephi 11:12 12 And it came to pass that he said unto me: Look! And I looked as if to look upon him, and I saw him not; for he had gone from before my presence. 1 Nephi 11:13 13 And it came to pass that I looked and beheld the great city of Jerusalem, and also other cities. And I beheld the city of Nazareth; and in the city of Nazareth I beheld a virgin, and she was exceedingly fair and white. 1 Nephi 11:14 14 And it came to pass that I saw the heavens open; and an angel came down and stood before me; and he said unto me: Nephi, what beholdest thou? 1 Nephi 11:15 15 And I said unto him: A virgin, most beautiful and fair above all other virgins. 1 Nephi 11:16 16 And he said unto me: Knowest thou the condescension of God? 1 Nephi 11:17 17 And I said unto him: I know that he loveth his children; nevertheless, I do not know the meaning of all things. 1 Nephi 11:18 18 And he said unto me: Behold, the virgin whom thou seest is the mother of the Son of God, after the manner of the flesh. 1 Nephi 11:19 19 And it came to pass that I beheld that she was carried away in the Spirit; and after she had been carried away in the Spirit for the space of a time the angel spake unto me, saying: Look! 1 Nephi 11:20 20 And I looked and beheld the virgin again, bearing a child in her arms. 1 Nephi 11:21 21 And the angel said unto me: Behold the Lamb of God, yea, even the Son of the Eternal Father! Knowest thou the meaning of the tree which thy father saw? 1 Nephi 11:22 22 And I answered him, saying: Yea, it is the love of God, which sheddeth itself abroad in the hearts of the children of men; wherefore, it is the most desirable above all things. 1 Nephi 11:23 23 And he spake unto me, saying: Yea, and the most joyous to the soul. 1 Nephi 11:24 24 And after he had said these words, he said unto me: Look! And I looked, and I beheld the Son of God going forth among the children of men; and I saw many fall down at his feet and worship him. 1 Nephi 11:25 25 And it came to pass that I beheld that the rod of iron, which my father had seen, was the word of God, which led to the fountain of living waters, or to the tree of life; which waters are a representation of the love of God; and I also beheld that the tree of life was a representation of the love of God. 1 Nephi 11:26 26 And the angel said unto me again: Look and behold the condescension of God! 1 Nephi 11:27 27 And I looked and beheld the Redeemer of the world, of whom my father had spoken; and I also beheld the prophet who should prepare the way before him. And the Lamb of God went forth and was baptized of him; and after he was baptized, I beheld the heavens open, and the Holy Ghost come down out of heaven and abide upon him in the form of a dove. 1 Nephi 11:28 28 And I beheld that he went forth ministering unto the people, in power and great glory; and the multitudes were gathered together to hear him; and I beheld that they cast him out from among them. 1 Nephi 11:29 29 And I also beheld twelve others following him. And it came to pass that they were carried away in the Spirit from before my face, and I saw them not. 1 Nephi 11:30 30 And it came to pass that the angel spake unto me again, saying: Look! And I looked, and I beheld the heavens open again, and I saw angels descending upon the children of men; and they did minister unto them. 1 Nephi 11:31 31 And he spake unto me again, saying: Look! And I looked, and I beheld the Lamb of God going forth among the children of men. And I beheld multitudes of people who were sick, and who were afflicted with all manner of diseases, and with devils and unclean spirits; and the angel spake and showed all these things unto me. And they were healed by the power of the Lamb of God; and the devils and the unclean spirits were cast out. 1 Nephi 11:32 32 And it came to pass that the angel spake unto me again, saying: Look! And I looked and beheld the Lamb of God, that he was taken by the people; yea, the Son of the everlasting God was judged of the world; and I saw and bear record. 1 Nephi 11:33 33 And I, Nephi, saw that he was lifted up upon the cross and slain for the sins of the world. 1 Nephi 11:34 34 And after he was slain I saw the multitudes of the earth, that they were gathered together to fight against the apostles of the Lamb; for thus were the twelve called by the angel of the Lord. 1 Nephi 11:35 35 And the multitude of the earth was gathered together; and I beheld that they were in a large and spacious building, like unto the building which my father saw. And the angel of the Lord spake unto me again, saying: Behold the world and the wisdom thereof; yea, behold the house of Israel hath gathered together to fight against the twelve apostles of the Lamb. 1 Nephi 11:36 36 And it came to pass that I saw and bear record, that the great and spacious building was the pride of the world; and it fell, and the fall thereof was exceedingly great. And the angel of the Lord spake unto me again, saying: Thus shall be the destruction of all nations, kindreds, tongues, and people, that shall fight against the twelve apostles of the Lamb. 1 Nephi 12 Chapter 12 1 Nephi 12:1 1 And it came to pass that the angel said unto me: Look, and behold thy seed, and also the seed of thy brethren. And I looked and beheld the land of promise; and I beheld multitudes of people, yea, even as it were in number as many as the sand of the sea. 1 Nephi 12:2 2 And it came to pass that I beheld multitudes gathered together to battle, one against the other; and I beheld wars, and rumors of wars, and great slaughters with the sword among my people. 1 Nephi 12:3 3 And it came to pass that I beheld many generations pass away, after the manner of wars and contentions in the land; and I beheld many cities, yea, even that I did not number them. 1 Nephi 12:4 4 And it came to pass that I saw a mist of darkness on the face of the land of promise; and I saw lightnings, and I heard thunderings, and earthquakes, and all manner of tumultuous noises; and I saw the earth and the rocks, that they rent; and I saw mountains tumbling into pieces; and I saw the plains of the earth, that they were broken up; and I saw many cities that they were sunk; and I saw many that they were burned with fire; and I saw many that did tumble to the earth, because of the quaking thereof. 1 Nephi 12:5 5 And it came to pass after I saw these things, I saw the vapor of darkness, that it passed from off the face of the earth; and behold, I saw multitudes who had not fallen because of the great and terrible judgments of the Lord. 1 Nephi 12:6 6 And I saw the heavens open, and the Lamb of God descending out of heaven; and he came down and showed himself unto them. 1 Nephi 12:7 7 And I also saw and bear record that the Holy Ghost fell upon twelve others; and they were ordained of God, and chosen. 1 Nephi 12:8 8 And the angel spake unto me, saying: Behold the twelve disciples of the Lamb, who are chosen to minister unto thy seed. 1 Nephi 12:9 9 And he said unto me: Thou rememberest the twelve apostles of the Lamb? Behold they are they who shall judge the twelve tribes of Israel; wherefore, the twelve ministers of thy seed shall be judged of them; for ye are of the house of Israel. 1 Nephi 12:10 10 And these twelve ministers whom thou beholdest shall judge thy seed. And, behold, they are righteous forever; for because of their faith in the Lamb of God their garments are made white in his blood. 1 Nephi 12:11 11 And the angel said unto me: Look! And I looked, and beheld three generations pass away in righteousness; and their garments were white even like unto the Lamb of God. And the angel said unto me: These are made white in the blood of the Lamb, because of their faith in him. 1 Nephi 12:12 12 And I, Nephi, also saw many of the fourth generation who passed away in righteousness. 1 Nephi 12:13 13 And it came to pass that I saw the multitudes of the earth gathered together. 1 Nephi 12:14 14 And the angel said unto me: Behold thy seed, and also the seed of thy brethren. 1 Nephi 12:15 15 And it came to pass that I looked and beheld the people of my seed gathered together in multitudes against the seed of my brethren; and they were gathered together to battle. 1 Nephi 12:16 16 And the angel spake unto me, saying: Behold the fountain of filthy water which thy father saw; yea, even the river of which he spake; and the depths thereof are the depths of hell. 1 Nephi 12:17 17 And the mists of darkness are the temptations of the devil, which blindeth the eyes, and hardeneth the hearts of the children of men, and leadeth them away into broad roads, that they perish and are lost. 1 Nephi 12:18 18 And the large and spacious building, which thy father saw, is vain imaginations and the pride of the children of men. And a great and a terrible gulf divideth them; yea, even the word of the justice of the Eternal God, and the Messiah who is the Lamb of God, of whom the Holy Ghost beareth record, from the beginning of the world until this time, and from this time henceforth and forever. 1 Nephi 12:19 19 And while the angel spake these words, I beheld and saw that the seed of my brethren did contend against my seed, according to the word of the angel; and because of the pride of my seed, and the temptations of the devil, I beheld that the seed of my brethren did overpower the people of my seed. 1 Nephi 12:20 20 And it came to pass that I beheld, and saw the people of the seed of my brethren that they had overcome my seed; and they went forth in multitudes upon the face of the land. 1 Nephi 12:21 21 And I saw them gathered together in multitudes; and I saw wars and rumors of wars among them; and in wars and rumors of wars I saw many generations pass away. 1 Nephi 12:22 22 And the angel said unto me: Behold these shall dwindle in unbelief. 1 Nephi 12:23 23 And it came to pass that I beheld, after they had dwindled in unbelief they became a dark, and loathsome, and a filthy people, full of idleness and all manner of abominations. 1 Nephi 13 Chapter 13 1 Nephi 13:1 1 And it came to pass that the angel spake unto me, saying: Look! And I looked and beheld many nations and kingdoms. 1 Nephi 13:2 2 And the angel said unto me: What beholdest thou? And I said: I behold many nations and kingdoms. 1 Nephi 13:3 3 And he said unto me: These are the nations and kingdoms of the Gentiles. 1 Nephi 13:4 4 And it came to pass that I saw among the nations of the Gentiles the formation of a great church. 1 Nephi 13:5 5 And the angel said unto me: Behold the formation of a church which is most abominable above all other churches, which slayeth the saints of God, yea, and tortureth them and bindeth them down, and yoketh them with a yoke of iron, and bringeth them down into captivity. 1 Nephi 13:6 6 And it came to pass that I beheld this great and abominable church; and I saw the devil that he was the founder of it. 1 Nephi 13:7 7 And I also saw gold, and silver, and silks, and scarlets, and fine-twined linen, and all manner of precious clothing; and I saw many harlots. 1 Nephi 13:8 8 And the angel spake unto me, saying: Behold the gold, and the silver, and the silks, and the scarlets, and the fine-twined linen, and the precious clothing, and the harlots, are the desires of this great and abominable church. 1 Nephi 13:9 9 And also for the praise of the world do they destroy the saints of God, and bring them down into captivity. 1 Nephi 13:10 10 And it came to pass that I looked and beheld many waters; and they divided the Gentiles from the seed of my brethren. 1 Nephi 13:11 11 And it came to pass that the angel said unto me: Behold the wrath of God is upon the seed of thy brethren. 1 Nephi 13:12 12 And I looked and beheld a man among the Gentiles, who was separated from the seed of my brethren by the many waters; and I beheld the Spirit of God, that it came down and wrought upon the man; and he went forth upon the many waters, even unto the seed of my brethren, who were in the promised land. 1 Nephi 13:13 13 And it came to pass that I beheld the Spirit of God, that it wrought upon other Gentiles; and they went forth out of captivity, upon the many waters. 1 Nephi 13:14 14 And it came to pass that I beheld many multitudes of the Gentiles upon the land of promise; and I beheld the wrath of God, that it was upon the seed of my brethren; and they were scattered before the Gentiles and were smitten. 1 Nephi 13:15 15 And I beheld the Spirit of the Lord, that it was upon the Gentiles, and they did prosper and obtain the land for their inheritance; and I beheld that they were white, and exceedingly fair and beautiful, like unto my people before they were slain. 1 Nephi 13:16 16 And it came to pass that I, Nephi, beheld that the Gentiles who had gone forth out of captivity did humble themselves before the Lord; and the power of the Lord was with them. 1 Nephi 13:17 17 And I beheld that their mother Gentiles were gathered together upon the waters, and upon the land also, to battle against them. 1 Nephi 13:18 18 And I beheld that the power of God was with them, and also that the wrath of God was upon all those that were gathered together against them to battle. 1 Nephi 13:19 19 And I, Nephi, beheld that the Gentiles that had gone out of captivity were delivered by the power of God out of the hands of all other nations. 1 Nephi 13:20 20 And it came to pass that I, Nephi, beheld that they did prosper in the land; and I beheld a book, and it was carried forth among them. 1 Nephi 13:21 21 And the angel said unto me: Knowest thou the meaning of the book? 1 Nephi 13:22 22 And I said unto him: I know not. 1 Nephi 13:23 23 And he said: Behold it proceedeth out of the mouth of a Jew. And I, Nephi, beheld it; and he said unto me: The book that thou beholdest is a record of the Jews, which contains the covenants of the Lord, which he hath made unto the house of Israel; and it also containeth many of the prophecies of the holy prophets; and it is a record like unto the engravings which are upon the plates of brass, save there are not so many; nevertheless, they contain the covenants of the Lord, which he hath made unto the house of Israel; wherefore, they are of great worth unto the Gentiles. 1 Nephi 13:24 24 And the angel of the Lord said unto me: Thou hast beheld that the book proceeded forth from the mouth of a Jew; and when it proceeded forth from the mouth of a Jew it contained the fulness of the gospel of the Lord, of whom the twelve apostles bear record; and they bear record according to the truth which is in the Lamb of God. 1 Nephi 13:25 25 Wherefore, these things go forth from the Jews in purity unto the Gentiles, according to the truth which is in God. 1 Nephi 13:26 26 And after they go forth by the hand of the twelve apostles of the Lamb, from the Jews unto the Gentiles, thou seest the formation of a great and abominable church, which is most abominable above all other churches; for behold, they have taken away from the gospel of the Lamb many parts which are plain and most precious; and also many covenants of the Lord have they taken away. 1 Nephi 13:27 27 And all this have they done that they might pervert the right ways of the Lord, that they might blind the eyes and harden the hearts of the children of men. 1 Nephi 13:28 28 Wherefore, thou seest that after the book hath gone forth through the hands of the great and abominable church, that there are many plain and precious things taken away from the book, which is the book of the Lamb of God. 1 Nephi 13:29 29 And after these plain and precious things were taken away it goeth forth unto all the nations of the Gentiles; and after it goeth forth unto all the nations of the Gentiles, yea, even across the many waters which thou hast seen with the Gentiles which have gone forth out of captivity, thou seest--because of the many plain and precious things which have been taken out of the book, which were plain unto the understanding of the children of men, according to the plainness which is in the Lamb of God--because of these things which are taken away out of the gospel of the Lamb, an exceedingly great many do stumble, yea, insomuch that Satan hath great power over them. 1 Nephi 13:30 30 Nevertheless, thou beholdest that the Gentiles who have gone forth out of captivity, and have been lifted up by the power of God above all other nations, upon the face of the land which is choice above all other lands, which is the land that the Lord God hath covenanted with thy father that his seed should have for the land of their inheritance; wherefore, thou seest that the Lord God will not suffer that the Gentiles will utterly destroy the mixture of thy seed, which are among thy brethren. 1 Nephi 13:31 31 Neither will he suffer that the Gentiles shall destroy the seed of thy brethren. 1 Nephi 13:32 32 Neither will the Lord God suffer that the Gentiles shall forever remain in that awful state of blindness, which thou beholdest they are in, because of the plain and most precious parts of the gospel of the Lamb which have been kept back by that abominable church, whose formation thou hast seen. 1 Nephi 13:33 33 Wherefore saith the Lamb of God: I will be merciful unto the Gentiles, unto the visiting of the remnant of the house of Israel in great judgment. 1 Nephi 13:34 34 And it came to pass that the angel of the Lord spake unto me, saying: Behold, saith the Lamb of God, after I have visited the remnant of the house of Israel--and this remnant of whom I speak is the seed of thy father--wherefore, after I have visited them in judgment, and smitten them by the hand of the Gentiles, and after the Gentiles do stumble exceedingly, because of the most plain and precious parts of the gospel of the Lamb which have been kept back by that abominable church, which is the mother of harlots, saith the Lamb--I will be merciful unto the Gentiles in that day, insomuch that I will bring forth unto them, in mine own power, much of my gospel, which shall be plain and precious, saith the Lamb. 1 Nephi 13:35 35 For, behold, saith the Lamb: I will manifest myself unto thy seed, that they shall write many things which I shall minister unto them, which shall be plain and precious; and after thy seed shall be destroyed, and dwindle in unbelief, and also the seed of thy brethren, behold, these things shall be hid up, to come forth unto the Gentiles, by the gift and power of the Lamb. 1 Nephi 13:36 36 And in them shall be written my gospel, saith the Lamb, and my rock and my salvation. 1 Nephi 13:37 37 And blessed are they who shall seek to bring forth my Zion at that day, for they shall have the gift and the power of the Holy Ghost; and if they endure unto the end they shall be lifted up at the last day, and shall be saved in the everlasting kingdom of the Lamb; and whoso shall publish peace, yea, tidings of great joy, how beautiful upon the mountains shall they be. 1 Nephi 13:38 38 And it came to pass that I beheld the remnant of the seed of my brethren, and also the book of the Lamb of God, which had proceeded forth from the mouth of the Jew, that it came forth from the Gentiles unto the remnant of the seed of my brethren. 1 Nephi 13:39 39 And after it had come forth unto them I beheld other books, which came forth by the power of the Lamb, from the Gentiles unto them, unto the convincing of the Gentiles and the remnant of the seed of my brethren, and also the Jews who were scattered upon all the face of the earth, that the records of the prophets and of the twelve apostles of the Lamb are true. 1 Nephi 13:40 40 And the angel spake unto me, saying: These last records, which thou hast seen among the Gentiles, shall establish the truth of the first, which are of the twelve apostles of the Lamb, and shall make known the plain and precious things which have been taken away from them; and shall make known to all kindreds, tongues, and people, that the Lamb of God is the Son of the Eternal Father, and the Savior of the world; and that all men must come unto him, or they cannot be saved. 1 Nephi 13:41 41 And they must come according to the words which shall be established by the mouth of the Lamb; and the words of the Lamb shall be made known in the records of thy seed, as well as in the records of the twelve apostles of the Lamb; wherefore they both shall be established in one; for there is one God and one Shepherd over all the earth. 1 Nephi 13:42 42 And the time cometh that he shall manifest himself unto all nations, both unto the Jews and also unto the Gentiles; and after he has manifested himself unto the Jews and also unto the Gentiles, then he shall manifest himself unto the Gentiles and also unto the Jews, and the last shall be first, and the first shall be last. 1 Nephi 14 Chapter 14 1 Nephi 14:1 1 And it shall come to pass, that if the Gentiles shall hearken unto the Lamb of God in that day that he shall manifest himself unto them in word, and also in power, in very deed, unto the taking away of their stumbling blocks-- 1 Nephi 14:2 2 And harden not their hearts against the Lamb of God, they shall be numbered among the seed of thy father; yea, they shall be numbered among the house of Israel; and they shall be a blessed people upon the promised land forever; they shall be no more brought down into captivity; and the house of Israel shall no more be confounded. 1 Nephi 14:3 3 And that great pit, which hath been digged for them by that great and abominable church, which was founded by the devil and his children, that he might lead away the souls of men down to hell--yea, that great pit which hath been digged for the destruction of men shall be filled by those who digged it, unto their utter destruction, saith the Lamb of God; not the destruction of the soul, save it be the casting of it into that hell which hath no end. 1 Nephi 14:4 4 For behold, this is according to the captivity of the devil, and also according to the justice of God, upon all those who will work wickedness and abomination before him. 1 Nephi 14:5 5 And it came to pass that the angel spake unto me, Nephi, saying: Thou hast beheld that if the Gentiles repent it shall be well with them; and thou also knowest concerning the covenants of the Lord unto the house of Israel; and thou also hast heard that whoso repenteth not must perish. 1 Nephi 14:6 6 Therefore, wo be unto the Gentiles if it so be that they harden their hearts against the Lamb of God. 1 Nephi 14:7 7 For the time cometh, saith the Lamb of God, that I will work a great and a marvelous work among the children of men; a work which shall be everlasting, either on the one hand or on the other--either to the convincing of them unto peace and life eternal, or unto the deliverance of them to the hardness of their hearts and the blindness of their minds unto their being brought down into captivity, and also into destruction, both temporally and spiritually, according to the captivity of the devil, of which I have spoken. 1 Nephi 14:8 8 And it came to pass that when the angel had spoken these words, he said unto me: Rememberest thou the covenants of the Father unto the house of Israel? I said unto him, Yea. 1 Nephi 14:9 9 And it came to pass that he said unto me: Look, and behold that great and abominable church, which is the mother of abominations, whose founder is the devil. 1 Nephi 14:10 10 And he said unto me: Behold there are save two churches only; the one is the church of the Lamb of God, and the other is the church of the devil; wherefore, whoso belongeth not to the church of the Lamb of God belongeth to that great church, which is the mother of abominations; and she is the whore of all the earth. 1 Nephi 14:11 11 And it came to pass that I looked and beheld the whore of all the earth, and she sat upon many waters; and she had dominion over all the earth, among all nations, kindreds, tongues, and people. 1 Nephi 14:12 12 And it came to pass that I beheld the church of the Lamb of God, and its numbers were few, because of the wickedness and abominations of the whore who sat upon many waters; nevertheless, I beheld that the church of the Lamb, who were the saints of God, were also upon all the face of the earth; and their dominions upon the face of the earth were small, because of the wickedness of the great whore whom I saw. 1 Nephi 14:13 13 And it came to pass that I beheld that the great mother of abominations did gather together multitudes upon the face of all the earth, among all the nations of the Gentiles, to fight against the Lamb of God. 1 Nephi 14:14 14 And it came to pass that I, Nephi, beheld the power of the Lamb of God, that it descended upon the saints of the church of the Lamb, and upon the covenant people of the Lord, who were scattered upon all the face of the earth; and they were armed with righteousness and with the power of God in great glory. 1 Nephi 14:15 15 And it came to pass that I beheld that the wrath of God was poured out upon that great and abominable church, insomuch that there were wars and rumors of wars among all the nations and kindreds of the earth. 1 Nephi 14:16 16 And as there began to be wars and rumors of wars among all the nations which belonged to the mother of abominations, the angel spake unto me, saying: Behold, the wrath of God is upon the mother of harlots; and behold, thou seest all these things-- 1 Nephi 14:17 17 And when the day cometh that the wrath of God is poured out upon the mother of harlots, which is the great and abominable church of all the earth, whose founder is the devil, then, at that day, the work of the Father shall commence, in preparing the way for the fulfilling of his covenants, which he hath made to his people who are of the house of Israel. 1 Nephi 14:18 18 And it came to pass that the angel spake unto me, saying: Look! 1 Nephi 14:19 19 And I looked and beheld a man, and he was dressed in a white robe. 1 Nephi 14:20 20 And the angel said unto me: Behold one of the twelve apostles of the Lamb. 1 Nephi 14:21 21 Behold, he shall see and write the remainder of these things; yea, and also many things which have been. 1 Nephi 14:22 22 And he shall also write concerning the end of the world. 1 Nephi 14:23 23 Wherefore, the things which he shall write are just and true; and behold they are written in the book which thou beheld proceeding out of the mouth of the Jew; and at the time they proceeded out of the mouth of the Jew, or, at the time the book proceeded out of the mouth of the Jew, the things which were written were plain and pure, and most precious and easy to the understanding of all men. 1 Nephi 14:24 24 And behold, the things which this apostle of the Lamb shall write are many things which thou hast seen; and behold, the remainder shalt thou see. 1 Nephi 14:25 25 But the things which thou shalt see hereafter thou shalt not write; for the Lord God hath ordained the apostle of the Lamb of God that he should write them. 1 Nephi 14:26 26 And also others who have been, to them hath he shown all things, and they have written them; and they are sealed up to come forth in their purity, according to the truth which is in the Lamb, in the own due time of the Lord, unto the house of Israel. 1 Nephi 14:27 27 And I, Nephi, heard and bear record, that the name of the apostle of the Lamb was John, according to the word of the angel. 1 Nephi 14:28 28 And behold, I, Nephi, am forbidden that I should write the remainder of the things which I saw and heard; wherefore the things which I have written sufficeth me; and I have written but a small part of the things which I saw. 1 Nephi 14:29 29 And I bear record that I saw the things which my father saw, and the angel of the Lord did make them known unto me. 1 Nephi 14:30 30 And now I make an end of speaking concerning the things which I saw while I was carried away in the spirit; and if all the things which I saw are not written, the things which I have written are true. And thus it is. Amen. 1 Nephi 15 Chapter 15 1 Nephi 15:1 1 And it came to pass that after I, Nephi, had been carried away in the spirit, and seen all these things, I returned to the tent of my father. 1 Nephi 15:2 2 And it came to pass that I beheld my brethren, and they were disputing one with another concerning the things my father had spoken unto them. 1 Nephi 15:3 3 For he truly spake many great things unto them, which were hard to be understood, save a man should inquire of the Lord; and they being hard in their hearts, therefore they did not look unto the Lord as they ought. 1 Nephi 15:4 4 And now I, Nephi, was grieved because of the hardness of their hearts, and also, because of the things which I had seen, and knew they must unavoidably come to pass because of the great wickedness of the children of men. 1 Nephi 15:5 5 And it came to pass that I was overcome because of my afflictions, for I considered that mine afflictions were great above all, because of the destruction of my people, for I had beheld their fall. 1 Nephi 15:6 6 And it came to pass that after I had received strength I spake unto my brethren, desiring to know of them the cause of their disputations. 1 Nephi 15:7 7 And they said: Behold, we cannot understand the words which our father hath spoken concerning the natural branches of the olive-tree, and also concerning the Gentiles. 1 Nephi 15:8 8 And I said unto them: Have ye inquired of the Lord? 1 Nephi 15:9 9 And they said unto me: We have not; for the Lord maketh no such thing known unto us. 1 Nephi 15:10 10 Behold, I said unto them: How is it that ye do not keep the commandments of the Lord? How is it that ye will perish, because of the hardness of your hearts? 1 Nephi 15:11 11 Do ye not remember the things which the Lord hath said?--If ye will not harden your hearts, and ask me in faith, believing that ye shall receive, with diligence in keeping my commandments, surely these things shall be made known unto you. 1 Nephi 15:12 12 Behold, I say unto you, that the house of Israel was compared unto an olive-tree, by the Spirit of the Lord which was in our father; and behold are we not broken off from the house of Israel, and are we not a branch of the house of Israel? 1 Nephi 15:13 13 And now, the thing which our father meaneth concerning the grafting in of the natural branches through the fulness of the Gentiles, is, that in the latter days, when our seed shall have dwindled in unbelief, yea, for the space of many years, and many generations after the Messiah shall be manifested in body unto the children of men, then shall the fulness of the gospel of the Messiah come unto the Gentiles, and from the Gentiles unto the remnant of our seed-- 1 Nephi 15:14 14 And at that day shall the remnant of our seed know that they are of the house of Israel, and that they are the covenant people of the Lord; and then shall they know and come to the knowledge of their forefathers, and also to the knowledge of the gospel of their Redeemer, which was ministered unto their fathers by him; wherefore, they shall come to the knowledge of their Redeemer and the very points of his doctrine, that they may know how to come unto him and be saved. 1 Nephi 15:15 15 And then at that day will they not rejoice and give praise unto their everlasting God, their rock and their salvation? Yea, at that day, will they not receive the strength and nourishment from the true vine? Yea, will they not come unto the true fold of God? 1 Nephi 15:16 16 Behold, I say unto you, Yea; they shall be remembered again among the house of Israel; they shall be grafted in, being a natural branch of the olive-tree, into the true olive-tree. 1 Nephi 15:17 17 And this is what our father meaneth; and he meaneth that it will not come to pass until after they are scattered by the Gentiles; and he meaneth that it shall come by way of the Gentiles, that the Lord may show his power unto the Gentiles, for the very cause that he shall be rejected of the Jews, or of the house of Israel. 1 Nephi 15:18 18 Wherefore, our father hath not spoken of our seed alone, but also of all the house of Israel, pointing to the covenant which should be fulfilled in the latter days; which covenant the Lord made to our father Abraham, saying: In thy seed shall all the kindreds of the earth be blessed. 1 Nephi 15:19 19 And it came to pass that I, Nephi, spake much unto them concerning these things; yea, I spake unto them concerning the restoration of the Jews in the latter days. 1 Nephi 15:20 20 And I did rehearse unto them the words of Isaiah, who spake concerning the restoration of the Jews, or of the house of Israel; and after they were restored they should no more be confounded, neither should they be scattered again. And it came to pass that I did speak many words unto my brethren, that they were pacified and did humble themselves before the Lord. 1 Nephi 15:21 21 And it came to pass that they did speak unto me again, saying: What meaneth this thing which our father saw in a dream? What meaneth the tree which he saw? 1 Nephi 15:22 22 And I said unto them: It was a representation of the tree of life. 1 Nephi 15:23 23 And they said unto me: What meaneth the rod of iron which our father saw, that led to the tree? 1 Nephi 15:24 24 And I said unto them that it was the word of God, and whoso would hearken unto the word of God, and would hold fast unto it, they would never perish; neither could the temptations and the fiery darts of the adversary overpower them unto blindness, to lead them away to destruction. 1 Nephi 15:25 25 Wherefore, I, Nephi, did exhort them to give heed unto the word of the Lord; yea, I did exhort them with all the energies of my soul, and with all the faculty which I possessed, that they would give heed to the word of God and remember to keep his commandments always in all things. 1 Nephi 15:26 26 And they said unto me: What meaneth the river of water which our father saw? 1 Nephi 15:27 27 And I said unto them that the water which my father saw was filthiness; and so much was his mind swallowed up in other things that he beheld not the filthiness of the water. 1 Nephi 15:28 28 And I said unto them that it was an awful gulf, which separated the wicked from the tree of life, and also from the saints of God. 1 Nephi 15:29 29 And I said unto them that it was a representation of that awful hell, which the angel said unto me was prepared for the wicked. 1 Nephi 15:30 30 And I said unto them that our father also saw that the justice of God did also divide the wicked from the righteous; and the brightness thereof was like unto the brightness of a flaming fire, which ascendeth up unto God forever and ever, and hath no end. 1 Nephi 15:31 31 And they said unto me: Doth this thing mean the torment of the body in the days of probation, or doth it mean the final state of the soul after the death of the temporal body, or doth it speak of the things which are temporal? 1 Nephi 15:32 32 And it came to pass that I said unto them that it was a representation of things both temporal and spiritual; for the day should come that they must be judged of their works, yea, even the works which were done by the temporal body in their days of probation. 1 Nephi 15:33 33 Wherefore, if they should die in their wickedness they must be cast off also, as to the things which are spiritual, which are pertaining to righteousness; wherefore, they must be brought to stand before God, to be judged of their works; and if their works have been filthiness they must needs be filthy; and if they be filthy it must needs be that they cannot dwell in the kingdom of God; if so, the kingdom of God must be filthy also. 1 Nephi 15:34 34 But behold, I say unto you, the kingdom of God is not filthy, and there cannot any unclean thing enter into the kingdom of God; wherefore there must needs be a place of filthiness prepared for that which is filthy. 1 Nephi 15:35 35 And there is a place prepared, yea, even that awful hell of which I have spoken, and the devil is the preparator of it; wherefore the final state of the souls of men is to dwell in the kingdom of God, or to be cast out because of that justice of which I have spoken. 1 Nephi 15:36 36 Wherefore, the wicked are rejected from the righteous, and also from that tree of life, whose fruit is most precious and most desirable above all other fruits; yea, and it is the greatest of all the gifts of God. And thus I spake unto my brethren. Amen. 1 Nephi 16 Chapter 16 1 Nephi 16:1 1 And now it came to pass that after I, Nephi, had made an end of speaking to my brethren, behold they said unto me: Thou hast declared unto us hard things, more than we are able to bear. 1 Nephi 16:2 2 And it came to pass that I said unto them that I knew that I had spoken hard things against the wicked, according to the truth; and the righteous have I justified, and testified that they should be lifted up at the last day; wherefore, the guilty taketh the truth to be hard, for it cutteth them to the very center. 1 Nephi 16:3 3 And now my brethren, if ye were righteous and were willing to hearken to the truth, and give heed unto it, that ye might walk uprightly before God, then ye would not murmur because of the truth, and say: Thou speakest hard things against us. 1 Nephi 16:4 4 And it came to pass that I, Nephi, did exhort my brethren, with all diligence, to keep the commandments of the Lord. 1 Nephi 16:5 5 And it came to pass that they did humble themselves before the Lord; insomuch that I had joy and great hopes of them, that they would walk in the paths of righteousness. 1 Nephi 16:6 6 Now, all these things were said and done as my father dwelt in a tent in the valley which he called Lemuel. 1 Nephi 16:7 7 And it came to pass that I, Nephi, took one of the daughters of Ishmael to wife; and also, my brethren took of the daughters of Ishmael to wife; and also Zoram took the eldest daughter of Ishmael to wife. 1 Nephi 16:8 8 And thus my father had fulfilled all the commandments of the Lord which had been given unto him. And also, I, Nephi, had been blessed of the Lord exceedingly. 1 Nephi 16:9 9 And it came to pass that the voice of the Lord spake unto my father by night, and commanded him that on the morrow he should take his journey into the wilderness. 1 Nephi 16:10 10 And it came to pass that as my father arose in the morning, and went forth to the tent door, to his great astonishment he beheld upon the ground a round ball of curious workmanship; and it was of fine brass. And within the ball were two spindles; and the one pointed the way whither we should go into the wilderness. 1 Nephi 16:11 11 And it came to pass that we did gather together whatsoever things we should carry into the wilderness, and all the remainder of our provisions which the Lord had given unto us; and we did take seed of every kind that we might carry into the wilderness. 1 Nephi 16:12 12 And it came to pass that we did take our tents and depart into the wilderness, across the river Laman. 1 Nephi 16:13 13 And it came to pass that we traveled for the space of four days, nearly a south-southeast direction, and we did pitch our tents again; and we did call the name of the place Shazer. 1 Nephi 16:14 14 And it came to pass that we did take our bows and our arrows, and go forth into the wilderness to slay food for our families; and after we had slain food for our families we did return again to our families in the wilderness, to the place of Shazer. And we did go forth again in the wilderness, following the same direction, keeping in the most fertile parts of the wilderness, which were in the borders near the Red Sea. 1 Nephi 16:15 15 And it came to pass that we did travel for the space of many days, slaying food by the way, with our bows and our arrows and our stones and our slings. 1 Nephi 16:16 16 And we did follow the directions of the ball, which led us in the more fertile parts of the wilderness. 1 Nephi 16:17 17 And after we had traveled for the space of many days, we did pitch our tents for the space of a time, that we might again rest ourselves and obtain food for our families. 1 Nephi 16:18 18 And it came to pass that as I, Nephi, went forth to slay food, behold, I did break my bow, which was made of fine steel; and after I did break my bow, behold, my brethren were angry with me because of the loss of my bow, for we did obtain no food. 1 Nephi 16:19 19 And it came to pass that we did return without food to our families, and being much fatigued, because of their journeying, they did suffer much for the want of food. 1 Nephi 16:20 20 And it came to pass that Laman and Lemuel and the sons of Ishmael did begin to murmur exceedingly, because of their sufferings and afflictions in the wilderness; and also my father began to murmur against the Lord his God; yea, and they were all exceedingly sorrowful, even that they did murmur against the Lord. 1 Nephi 16:21 21 Now it came to pass that I, Nephi, having been afflicted with my brethren because of the loss of my bow, and their bows having lost their springs, it began to be exceedingly difficult, yea, insomuch that we could obtain no food. 1 Nephi 16:22 22 And it came to pass that I, Nephi, did speak much unto my brethren, because they had hardened their hearts again, even unto complaining against the Lord their God. 1 Nephi 16:23 23 And it came to pass that I, Nephi, did make out of wood a bow, and out of a straight stick, an arrow; wherefore, I did arm myself with a bow and an arrow, with a sling and with stones. And I said unto my father: Whither shall I go to obtain food? 1 Nephi 16:24 24 And it came to pass that he did inquire of the Lord, for they had humbled themselves because of my words; for I did say many things unto them in the energy of my soul. 1 Nephi 16:25 25 And it came to pass that the voice of the Lord came unto my father; and he was truly chastened because of his murmuring against the Lord, insomuch that he was brought down into the depths of sorrow. 1 Nephi 16:26 26 And it came to pass that the voice of the Lord said unto him: Look upon the ball, and behold the things which are written. 1 Nephi 16:27 27 And it came to pass that when my father beheld the things which were written upon the ball, he did fear and tremble exceedingly, and also my brethren and the sons of Ishmael and our wives. 1 Nephi 16:28 28 And it came to pass that I, Nephi, beheld the pointers which were in the ball, that they did work according to the faith and diligence and heed which we did give unto them. 1 Nephi 16:29 29 And there was also written upon them a new writing, which was plain to be read, which did give us understanding concerning the ways of the Lord; and it was written and changed from time to time, according to the faith and diligence which we gave unto it. And thus we see that by small means the Lord can bring about great things. 1 Nephi 16:30 30 And it came to pass that I, Nephi, did go forth up into the top of the mountain, according to the directions which were given upon the ball. 1 Nephi 16:31 31 And it came to pass that I did slay wild beasts, insomuch that I did obtain food for our families. 1 Nephi 16:32 32 And it came to pass that I did return to our tents, bearing the beasts which I had slain; and now when they beheld that I had obtained food, how great was their joy! And it came to pass that they did humble themselves before the Lord, and did give thanks unto him. 1 Nephi 16:33 33 And it came to pass that we did again take our journey, traveling nearly the same course as in the beginning; and after we had traveled for the space of many days we did pitch our tents again, that we might tarry for the space of a time. 1 Nephi 16:34 34 And it came to pass that Ishmael died, and was buried in the place which was called Nahom. 1 Nephi 16:35 35 And it came to pass that the daughters of Ishmael did mourn exceedingly, because of the loss of their father, and because of their afflictions in the wilderness; and they did murmur against my father, because he had brought them out of the land of Jerusalem, saying: Our father is dead; yea, and we have wandered much in the wilderness, and we have suffered much affliction, hunger, thirst, and fatigue; and after all these sufferings we must perish in the wilderness with hunger. 1 Nephi 16:36 36 And thus they did murmur against my father, and also against me; and they were desirous to return again to Jerusalem. 1 Nephi 16:37 37 And Laman said unto Lemuel and also unto the sons of Ishmael: Behold, let us slay our father, and also our brother Nephi, who has taken it upon him to be our ruler and our teacher, who are his elder brethren. 1 Nephi 16:38 38 Now, he says that the Lord has talked with him, and also that angels have ministered unto him. But behold, we know that he lies unto us; and he tells us these things, and he worketh many things by his cunning arts, that he may deceive our eyes, thinking, perhaps, that he may lead us away into some strange wilderness; and after he has led us away, he has thought to make himself a king and a ruler over us, that he may do with us according to his will and pleasure. And after this manner did my brother Laman stir up their hearts to anger. 1 Nephi 16:39 39 And it came to pass that the Lord was with us, yea, even the voice of the Lord came and did speak many words unto them, and did chasten them exceedingly; and after they were chastened by the voice of the Lord they did turn away their anger, and did repent of their sins, insomuch that the Lord did bless us again with food, that we did not perish. 1 Nephi 17 Chapter 17 1 Nephi 17:1 1 And it came to pass that we did again take our journey in the wilderness; and we did travel nearly eastward from that time forth. And we did travel and wade through much affliction in the wilderness; and our women did bear children in the wilderness. 1 Nephi 17:2 2 And so great were the blessings of the Lord upon us, that while we did live upon raw meat in the wilderness, our women did give plenty of suck for their children, and were strong, yea, even like unto the men; and they began to bear their journeyings without murmurings. 1 Nephi 17:3 3 And thus we see that the commandments of God must be fulfilled. And if it so be that the children of men keep the commandments of God he doth nourish them, and strengthen them, and provide means whereby they can accomplish the thing which he has commanded them; wherefore, he did provide means for us while we did sojourn in the wilderness. 1 Nephi 17:4 4 And we did sojourn for the space of many years, yea, even eight years in the wilderness. 1 Nephi 17:5 5 And we did come to the land which we called Bountiful, because of its much fruit and also wild honey; and all these things were prepared of the Lord that we might not perish. And we beheld the sea, which we called Irreantum, which, being interpreted, is many waters. 1 Nephi 17:6 6 And it came to pass that we did pitch our tents by the seashore; and notwithstanding we had suffered many afflictions and much difficulty, yea, even so much that we cannot write them all, we were exceedingly rejoiced when we came to the seashore; and we called the place Bountiful, because of its much fruit. 1 Nephi 17:7 7 And it came to pass that after I, Nephi, had been in the land of Bountiful for the space of many days, the voice of the Lord came unto me, saying: Arise, and get thee into the mountain. And it came to pass that I arose and went up into the mountain, and cried unto the Lord. 1 Nephi 17:8 8 And it came to pass that the Lord spake unto me, saying: Thou shalt construct a ship, after the manner which I shall show thee, that I may carry thy people across these waters. 1 Nephi 17:9 9 And I said: Lord, whither shall I go that I may find ore to molten, that I may make tools to construct the ship after the manner which thou hast shown unto me? 1 Nephi 17:10 10 And it came to pass that the Lord told me whither I should go to find ore, that I might make tools. 1 Nephi 17:11 11 And it came to pass that I, Nephi, did make a bellows wherewith to blow the fire, of the skins of beasts; and after I had made a bellows, that I might have wherewith to blow the fire, I did smite two stones together that I might make fire. 1 Nephi 17:12 12 For the Lord had not hitherto suffered that we should make much fire, as we journeyed in the wilderness; for he said: I will make thy food become sweet, that ye cook it not; 1 Nephi 17:13 13 And I will also be your light in the wilderness; and I will prepare the way before you, if it so be that ye shall keep my commandments; wherefore, inasmuch as ye shall keep my commandments ye shall be led towards the promised land; and ye shall know that it is by me that ye are led. 1 Nephi 17:14 14 Yea, and the Lord said also that: After ye have arrived in the promised land, ye shall know that I, the Lord, am God; and that I, the Lord, did deliver you from destruction; yea, that I did bring you out of the land of Jerusalem. 1 Nephi 17:15 15 Wherefore, I, Nephi, did strive to keep the commandments of the Lord, and I did exhort my brethren to faithfulness and diligence. 1 Nephi 17:16 16 And it came to pass that I did make tools of the ore which I did molten out of the rock. 1 Nephi 17:17 17 And when my brethren saw that I was about to build a ship, they began to murmur against me, saying: Our brother is a fool, for he thinketh that he can build a ship; yea, and he also thinketh that he can cross these great waters. 1 Nephi 17:18 18 And thus my brethren did complain against me, and were desirous that they might not labor, for they did not believe that I could build a ship; neither would they believe that I was instructed of the Lord. 1 Nephi 17:19 19 And now it came to pass that I, Nephi, was exceedingly sorrowful because of the hardness of their hearts; and now when they saw that I began to be sorrowful they were glad in their hearts, insomuch that they did rejoice over me, saying: We knew that ye could not construct a ship, for we knew that ye were lacking in judgment; wherefore, thou canst not accomplish so great a work. 1 Nephi 17:20 20 And thou art like unto our father, led away by the foolish imaginations of his heart; yea, he hath led us out of the land of Jerusalem, and we have wandered in the wilderness for these many years; and our women have toiled, being big with child; and they have borne children in the wilderness and suffered all things, save it were death; and it would have been better that they had died before they came out of Jerusalem than to have suffered these afflictions. 1 Nephi 17:21 21 Behold, these many years we have suffered in the wilderness, which time we might have enjoyed our possessions and the land of our inheritance; yea, and we might have been happy. 1 Nephi 17:22 22 And we know that the people who were in the land of Jerusalem were a righteous people; for they kept the statutes and judgments of the Lord, and all his commandments, according to the law of Moses; wherefore, we know that they are a righteous people; and our father hath judged them, and hath led us away because we would hearken unto his words; yea, and our brother is like unto him. And after this manner of language did my brethren murmur and complain against us. 1 Nephi 17:23 23 And it came to pass that I, Nephi, spake unto them, saying: Do ye believe that our fathers, who were the children of Israel, would have been led away out of the hands of the Egyptians if they had not hearkened unto the words of the Lord? 1 Nephi 17:24 24 Yea, do ye suppose that they would have been led out of bondage, if the Lord had not commanded Moses that he should lead them out of bondage? 1 Nephi 17:25 25 Now ye know that the children of Israel were in bondage; and ye know that they were laden with tasks, which were grievous to be borne; wherefore, ye know that it must needs be a good thing for them, that they should be brought out of bondage. 1 Nephi 17:26 26 Now ye know that Moses was commanded of the Lord to do that great work; and ye know that by his word the waters of the Red Sea were divided hither and thither, and they passed through on dry ground. 1 Nephi 17:27 27 But ye know that the Egyptians were drowned in the Red Sea, who were the armies of Pharaoh. 1 Nephi 17:28 28 And ye also know that they were fed with manna in the wilderness. 1 Nephi 17:29 29 Yea, and ye also know that Moses, by his word according to the power of God which was in him, smote the rock, and there came forth water, that the children of Israel might quench their thirst. 1 Nephi 17:30 30 And notwithstanding they being led, the Lord their God, their Redeemer, going before them, leading them by day and giving light unto them by night, and doing all things for them which were expedient for man to receive, they hardened their hearts and blinded their minds, and reviled against Moses and against the true and living God. 1 Nephi 17:31 31 And it came to pass that according to his word he did destroy them; and according to his word he did lead them; and according to his word he did do all things for them; and there was not any thing done save it were by his word. 1 Nephi 17:32 32 And after they had crossed the river Jordan he did make them mighty unto the driving out of the children of the land, yea, unto the scattering them to destruction. 1 Nephi 17:33 33 And now, do ye suppose that the children of this land, who were in the land of promise, who were driven out by our fathers, do ye suppose that they were righteous? Behold, I say unto you, Nay. 1 Nephi 17:34 34 Do ye suppose that our fathers would have been more choice than they if they had been righteous? I say unto you, Nay. 1 Nephi 17:35 35 Behold, the Lord esteemeth all flesh in one; he that is righteous is favored of God. But behold, this people had rejected every word of God, and they were ripe in iniquity; and the fulness of the wrath of God was upon them; and the Lord did curse the land against them, and bless it unto our fathers; yea, he did curse it against them unto their destruction, and he did bless it unto our fathers unto their obtaining power over it. 1 Nephi 17:36 36 Behold, the Lord hath created the earth that it should be inhabited; and he hath created his children that they should possess it. 1 Nephi 17:37 37 And he raiseth up a righteous nation, and destroyeth the nations of the wicked. 1 Nephi 17:38 38 And he leadeth away the righteous into precious lands, and the wicked he destroyeth, and curseth the land unto them for their sakes. 1 Nephi 17:39 39 He ruleth high in the heavens, for it is his throne, and this earth is his footstool. 1 Nephi 17:40 40 And he loveth those who will have him to be their God. Behold, he loved our fathers, and he covenanted with them, yea, even Abraham, Isaac, and Jacob; and he remembered the covenants which he had made; wherefore, he did bring them out of the land of Egypt. 1 Nephi 17:41 41 And he did straiten them in the wilderness with his rod; for they hardened their hearts, even as ye have; and the Lord straitened them because of their iniquity. He sent fiery flying serpents among them; and after they were bitten he prepared a way that they might be healed; and the labor which they had to perform was to look; and because of the simpleness of the way, or the easiness of it, there were many who perished. 1 Nephi 17:42 42 And they did harden their hearts from time to time, and they did revile against Moses, and also against God; nevertheless, ye know that they were led forth by his matchless power into the land of promise. 1 Nephi 17:43 43 And now, after all these things, the time has come that they have become wicked, yea, nearly unto ripeness; and I know not but they are at this day about to be destroyed; for I know that the day must surely come that they must be destroyed, save a few only, who shall be led away into captivity. 1 Nephi 17:44 44 Wherefore, the Lord commanded my father that he should depart into the wilderness; and the Jews also sought to take away his life; yea, and ye also have sought to take away his life; wherefore, ye are murderers in your hearts and ye are like unto them. 1 Nephi 17:45 45 Ye are swift to do iniquity but slow to remember the Lord your God. Ye have seen an angel, and he spake unto you; yea, ye have heard his voice from time to time; and he hath spoken unto you in a still small voice, but ye were past feeling, that ye could not feel his words; wherefore, he has spoken unto you like unto the voice of thunder, which did cause the earth to shake as if it were to divide asunder. 1 Nephi 17:46 46 And ye also know that by the power of his almighty word he can cause the earth that it shall pass away; yea, and ye know that by his word he can cause the rough places to be made smooth, and smooth places shall be broken up. O, then, why is it, that ye can be so hard in your hearts? 1 Nephi 17:47 47 Behold, my soul is rent with anguish because of you, and my heart is pained; I fear lest ye shall be cast off forever. Behold, I am full of the Spirit of God, insomuch that my frame has no strength. 1 Nephi 17:48 48 And now it came to pass that when I had spoken these words, they were angry with me, and were desirous to throw me into the depths of the sea; and as they came forth to lay their hands upon me I spake unto them, saying: In the name of the Almighty God, I command you that ye touch me not, for I am filled with the power of God, even unto the consuming of my flesh; and whoso shall lay his hands upon me shall wither even as a dried reed; and he shall be as naught before the power of God, for God shall smite him. 1 Nephi 17:49 49 And it came to pass that I, Nephi, said unto them that they should murmur no more against their father; neither should they withhold their labor from me, for God had commanded me that I should build a ship. 1 Nephi 17:50 50 And I said unto them: If God had commanded me to do all things I could do them. If he should command me that I should say unto this water, be thou earth, it should be earth; and if I should say it, it would be done. 1 Nephi 17:51 51 And now, if the Lord has such great power, and has wrought so many miracles among the children of men, how is it that he cannot instruct me, that I should build a ship? 1 Nephi 17:52 52 And it came to pass that I, Nephi, said many things unto my brethren, insomuch that they were confounded and could not contend against me; neither durst they lay their hands upon me nor touch me with their fingers, even for the space of many days. Now they durst not do this lest they should wither before me, so powerful was the Spirit of God; and thus it had wrought upon them. 1 Nephi 17:53 53 And it came to pass that the Lord said unto me: Stretch forth thine hand again unto thy brethren, and they shall not wither before thee, but I will shock them, saith the Lord, and this will I do, that they may know that I am the Lord their God. 1 Nephi 17:54 54 And it came to pass that I stretched forth my hand unto my brethren, and they did not wither before me; but the Lord did shake them, even according to the word which he had spoken. 1 Nephi 17:55 55 And now, they said: We know of a surety that the Lord is with thee, for we know that it is the power of the Lord that has shaken us. And they fell down before me, and were about to worship me, but I would not suffer them, saying: I am thy brother, yea, even thy younger brother; wherefore, worship the Lord thy God, and honor thy father and thy mother, that thy days may be long in the land which the Lord thy God shall give thee. 1 Nephi 18 Chapter 18 1 Nephi 18:1 1 And it came to pass that they did worship the Lord, and did go forth with me; and we did work timbers of curious workmanship. And the Lord did show me from time to time after what manner I should work the timbers of the ship. 1 Nephi 18:2 2 Now I, Nephi, did not work the timbers after the manner which was learned by men, neither did I build the ship after the manner of men; but I did build it after the manner which the Lord had shown unto me; wherefore, it was not after the manner of men. 1 Nephi 18:3 3 And I, Nephi, did go into the mount oft, and I did pray oft unto the Lord; wherefore the Lord showed unto me great things. 1 Nephi 18:4 4 And it came to pass that after I had finished the ship, according to the word of the Lord, my brethren beheld that it was good, and that the workmanship thereof was exceedingly fine; wherefore, they did humble themselves again before the Lord. 1 Nephi 18:5 5 And it came to pass that the voice of the Lord came unto my father, that we should arise and go down into the ship. 1 Nephi 18:6 6 And it came to pass that on the morrow, after we had prepared all things, much fruits and meat from the wilderness, and honey in abundance, and provisions according to that which the Lord had commanded us, we did go down into the ship, with all our loading and our seeds, and whatsoever thing we had brought with us, every one according to his age; wherefore, we did all go down into the ship, with our wives and our children. 1 Nephi 18:7 7 And now, my father had begat two sons in the wilderness; the elder was called Jacob and the younger Joseph. 1 Nephi 18:8 8 And it came to pass after we had all gone down into the ship, and had taken with us our provisions and things which had been commanded us, we did put forth into the sea and were driven forth before the wind towards the promised land. 1 Nephi 18:9 9 And after we had been driven forth before the wind for the space of many days, behold, my brethren and the sons of Ishmael and also their wives began to make themselves merry, insomuch that they began to dance, and to sing, and to speak with much rudeness, yea, even that they did forget by what power they had been brought thither; yea, they were lifted up unto exceeding rudeness. 1 Nephi 18:10 10 And I, Nephi, began to fear exceedingly lest the Lord should be angry with us, and smite us because of our iniquity, that we should be swallowed up in the depths of the sea; wherefore, I, Nephi, began to speak to them with much soberness; but behold they were angry with me, saying: We will not that our younger brother shall be a ruler over us. 1 Nephi 18:11 11 And it came to pass that Laman and Lemuel did take me and bind me with cords, and they did treat me with much harshness; nevertheless, the Lord did suffer it that he might show forth his power, unto the fulfilling of his word which he had spoken concerning the wicked. 1 Nephi 18:12 12 And it came to pass that after they had bound me insomuch that I could not move, the compass, which had been prepared of the Lord, did cease to work. 1 Nephi 18:13 13 Wherefore, they knew not whither they should steer the ship, insomuch that there arose a great storm, yea, a great and terrible tempest, and we were driven back upon the waters for the space of three days; and they began to be frightened exceedingly lest they should be drowned in the sea; nevertheless they did not loose me. 1 Nephi 18:14 14 And on the fourth day, which we had been driven back, the tempest began to be exceedingly sore. 1 Nephi 18:15 15 And it came to pass that we were about to be swallowed up in the depths of the sea. And after we had been driven back upon the waters for the space of four days, my brethren began to see that the judgments of God were upon them, and that they must perish save that they should repent of their iniquities; wherefore, they came unto me, and loosed the bands which were upon my wrist, and behold they had swollen exceedingly; and also mine ankles were much swollen, and great was the soreness thereof. 1 Nephi 18:16 16 Nevertheless, I did look unto my God, and I did praise him all the day long; and I did not murmur against the Lord because of mine afflictions. 1 Nephi 18:17 17 Now my father, Lehi, had said many things unto them, and also unto the sons of Ishmael; but, behold, they did breathe out much threatenings against anyone that should speak for me; and my parents being stricken in years, and having suffered much grief because of their children, they were brought down, yea, even upon their sick-beds. 1 Nephi 18:18 18 Because of their grief and much sorrow, and the iniquity of my brethren, they were brought near even to be carried out of this time to meet their God; yea, their grey hairs were about to be brought down to lie low in the dust; yea, even they were near to be cast with sorrow into a watery grave. 1 Nephi 18:19 19 And Jacob and Joseph also, being young, having need of much nourishment, were grieved because of the afflictions of their mother; and also my wife with her tears and prayers, and also my children, did not soften the hearts of my brethren that they would loose me. 1 Nephi 18:20 20 And there was nothing save it were the power of God, which threatened them with destruction, could soften their hearts; wherefore, when they saw that they were about to be swallowed up in the depths of the sea they repented of the thing which they had done, insomuch that they loosed me. 1 Nephi 18:21 21 And it came to pass after they had loosed me, behold, I took the compass, and it did work whither I desired it. And it came to pass that I prayed unto the Lord; and after I had prayed the winds did cease, and the storm did cease, and there was a great calm. 1 Nephi 18:22 22 And it came to pass that I, Nephi, did guide the ship, that we sailed again towards the promised land. 1 Nephi 18:23 23 And it came to pass that after we had sailed for the space of many days we did arrive at the promised land; and we went forth upon the land, and did pitch our tents; and we did call it the promised land. 1 Nephi 18:24 24 And it came to pass that we did begin to till the earth, and we began to plant seeds; yea, we did put all our seeds into the earth, which we had brought from the land of Jerusalem. And it came to pass that they did grow exceedingly; wherefore, we were blessed in abundance. 1 Nephi 18:25 25 And it came to pass that we did find upon the land of promise, as we journeyed in the wilderness, that there were beasts in the forests of every kind, both the cow and the ox, and the ass and the horse, and the goat and the wild goat, and all manner of wild animals, which were for the use of men. And we did find all manner of ore, both of gold, and of silver, and of copper. 1 Nephi 19 Chapter 19 1 Nephi 19:1 1 And it came to pass that the Lord commanded me, wherefore I did make plates of ore that I might engraven upon them the record of my people. And upon the plates which I made I did engraven the record of my father, and also our journeyings in the wilderness, and the prophecies of my father; and also many of mine own prophecies have I engraven upon them. 1 Nephi 19:2 2 And I knew not at the time when I made them that I should be commanded of the Lord to make these plates; wherefore, the record of my father, and the genealogy of his fathers, and the more part of all our proceedings in the wilderness are engraven upon those first plates of which I have spoken; wherefore, the things which transpired before I made these plates are, of a truth, more particularly made mention upon the first plates. 1 Nephi 19:3 3 And after I had made these plates by way of commandment, I, Nephi, received a commandment that the ministry and the prophecies, the more plain and precious parts of them, should be written upon these plates; and that the things which were written should be kept for the instruction of my people, who should possess the land, and also for other wise purposes, which purposes are known unto the Lord. 1 Nephi 19:4 4 Wherefore, I, Nephi, did make a record upon the other plates, which gives an account, or which gives a greater account of the wars and contentions and destructions of my people. And this have I done, and commanded my people what they should do after I was gone; and that these plates should be handed down from one generation to another, or from one prophet to another, until further commandments of the Lord. 1 Nephi 19:5 5 And an account of my making these plates shall be given hereafter; and then, behold, I proceed according to that which I have spoken; and this I do that the more sacred things may be kept for the knowledge of my people. 1 Nephi 19:6 6 Nevertheless, I do not write anything upon plates save it be that I think it be sacred. And now, if I do err, even did they err of old; not that I would excuse myself because of other men, but because of the weakness which is in me, according to the flesh, I would excuse myself. 1 Nephi 19:7 7 For the things which some men esteem to be of great worth, both to the body and soul, others set at naught and trample under their feet. Yea, even the very God of Israel do men trample under their feet; I say, trample under their feet but I would speak in other words--they set him at naught, and hearken not to the voice of his counsels. 1 Nephi 19:8 8 And behold he cometh, according to the words of the angel, in six hundred years from the time my father left Jerusalem. 1 Nephi 19:9 9 And the world, because of their iniquity, shall judge him to be a thing of naught; wherefore they scourge him, and he suffereth it; and they smite him, and he suffereth it. Yea, they spit upon him, and he suffereth it, because of his loving kindness and his long-suffering towards the children of men. 1 Nephi 19:10 10 And the God of our fathers, who were led out of Egypt, out of bondage, and also were preserved in the wilderness by him, yea, the God of Abraham, and of Isaac, and the God of Jacob, yieldeth himself, according to the words of the angel, as a man, into the hands of wicked men, to be lifted up, according to the words of Zenock, and to be crucified, according to the words of Neum, and to be buried in a sepulchre, according to the words of Zenos, which he spake concerning the three days of darkness, which should be a sign given of his death unto those who should inhabit the isles of the sea, more especially given unto those who are of the house of Israel. 1 Nephi 19:11 11 For thus spake the prophet: The Lord God surely shall visit all the house of Israel at that day, some with his voice, because of their righteousness, unto their great joy and salvation, and others with the thunderings and the lightnings of his power, by tempest, by fire, and by smoke, and vapor of darkness, and by the opening of the earth, and by mountains which shall be carried up. 1 Nephi 19:12 12 And all these things must surely come, saith the prophet Zenos. And the rocks of the earth must rend; and because of the groanings of the earth, many of the kings of the isles of the sea shall be wrought upon by the Spirit of God, to exclaim: The God of nature suffers. 1 Nephi 19:13 13 And as for those who are at Jerusalem, saith the prophet, they shall be scourged by all people, because they crucify the God of Israel, and turn their hearts aside, rejecting signs and wonders, and the power and glory of the God of Israel. 1 Nephi 19:14 14 And because they turn their hearts aside, saith the prophet, and have despised the Holy One of Israel, they shall wander in the flesh, and perish, and become a hiss and a byword, and be hated among all nations. 1 Nephi 19:15 15 Nevertheless, when that day cometh, saith the prophet, that they no more turn aside their hearts against the Holy One of Israel, then will he remember the covenants which he made to their fathers. 1 Nephi 19:16 16 Yea, then will he remember the isles of the sea; yea, and all the people who are of the house of Israel, will I gather in, saith the Lord, according to the words of the prophet Zenos, from the four quarters of the earth. 1 Nephi 19:17 17 Yea, and all the earth shall see the salvation of the Lord, saith the prophet; every nation, kindred, tongue and people shall be blessed. 1 Nephi 19:18 18 And I, Nephi, have written these things unto my people, that perhaps I might persuade them that they would remember the Lord their Redeemer. 1 Nephi 19:19 19 Wherefore, I speak unto all the house of Israel, if it so be that they should obtain these things. 1 Nephi 19:20 20 For behold, I have workings in the spirit, which doth weary me even that all my joints are weak, for those who are at Jerusalem; for had not the Lord been merciful, to show unto me concerning them, even as he had prophets of old, I should have perished also. 1 Nephi 19:21 21 And he surely did show unto the prophets of old all things concerning them; and also he did show unto many concerning us; wherefore, it must needs be that we know concerning them for they are written upon the plates of brass. 1 Nephi 19:22 22 Now it came to pass that I, Nephi, did teach my brethren these things; and it came to pass that I did read many things to them, which were engraven upon the plates of brass, that they might know concerning the doings of the Lord in other lands, among people of old. 1 Nephi 19:23 23 And I did read many things unto them which were written in the books of Moses; but that I might more fully persuade them to believe in the Lord their Redeemer I did read unto them that which was written by the prophet Isaiah; for I did liken all scriptures unto us, that it might be for our profit and learning. 1 Nephi 19:24 24 Wherefore I spake unto them, saying: Hear ye the words of the prophet, ye who are a remnant of the house of Israel, a branch who have been broken off; hear ye the words of the prophet, which were written unto all the house of Israel, and liken them unto yourselves, that ye may have hope as well as your brethren from whom ye have been broken off; for after this manner has the prophet written. 1 Nephi 20 Chapter 20 1 Nephi 20:1 1 Hearken and hear this, O house of Jacob, who are called by the name of Israel, and are come forth out of the waters of Judah, or out of the waters of baptism, who swear by the name of the Lord, and make mention of the God of Israel, yet they swear not in truth nor in righteousness. 1 Nephi 20:2 2 Nevertheless, they call themselves of the holy city, but they do not stay themselves upon the God of Israel, who is the Lord of Hosts; yea, the Lord of Hosts is his name. 1 Nephi 20:3 3 Behold, I have declared the former things from the beginning; and they went forth out of my mouth, and I showed them. I did show them suddenly. 1 Nephi 20:4 4 And I did it because I knew that thou art obstinate, and thy neck is an iron sinew, and thy brow brass; 1 Nephi 20:5 5 And I have even from the beginning declared to thee; before it came to pass I showed them thee; and I showed them for fear lest thou shouldst say--mine idol hath done them, and my graven image, and my molten image hath commanded them. 1 Nephi 20:6 6 Thou hast seen and heard all this; and will ye not declare them? And that I have showed thee new things from this time, even hidden things, and thou didst not know them. 1 Nephi 20:7 7 They are created now, and not from the beginning, even before the day when thou heardest them not they were declared unto thee, lest thou shouldst say--Behold I knew them. 1 Nephi 20:8 8 Yea, and thou heardest not; yea, thou knewest not; yea, from that time thine ear was not opened; for I knew that thou wouldst deal very treacherously, and wast called a transgressor from the womb. 1 Nephi 20:9 9 Nevertheless, for my name's sake will I defer mine anger, and for my praise will I refrain from thee, that I cut thee not off. 1 Nephi 20:10 10 For, behold, I have refined thee, I have chosen thee in the furnace of affliction. 1 Nephi 20:11 11 For mine own sake, yea, for mine own sake will I do this, for I will not suffer my name to be polluted, and I will not give my glory unto another. 1 Nephi 20:12 12 Hearken unto me, O Jacob, and Israel my called, for I am he; I am the first, and I am also the last. 1 Nephi 20:13 13 Mine hand hath also laid the foundation of the earth, and my right hand hath spanned the heavens. I call unto them and they stand up together. 1 Nephi 20:14 14 All ye, assemble yourselves, and hear; who among them hath declared these things unto them? The Lord hath loved him; yea, and he will fulfill his word which he hath declared by them; and he will do his pleasure on Babylon, and his arm shall come upon the Chaldeans. 1 Nephi 20:15 15 Also, saith the Lord; I the Lord, yea, I have spoken; yea, I have called him to declare, I have brought him, and he shall make his way prosperous. 1 Nephi 20:16 16 Come ye near unto me; I have not spoken in secret; from the beginning, from the time that it was declared have I spoken; and the Lord God, and his Spirit, hath sent me. 1 Nephi 20:17 17 And thus saith the Lord, thy Redeemer, the Holy One of Israel; I have sent him, the Lord thy God who teacheth thee to profit, who leadeth thee by the way thou shouldst go, hath done it. 1 Nephi 20:18 18 O that thou hadst hearkened to my commandments--then had thy peace been as a river, and thy righteousness as the waves of the sea. 1 Nephi 20:19 19 Thy seed also had been as the sand; the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me. 1 Nephi 20:20 20 Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter to the end of the earth; say ye: The Lord hath redeemed his servant Jacob. 1 Nephi 20:21 21 And they thirsted not; he led them through the deserts; he caused the waters to flow out of the rock for them; he clave the rock also and the waters gushed out. 1 Nephi 20:22 22 And notwithstanding he hath done all this, and greater also, there is no peace, saith the Lord, unto the wicked. 1 Nephi 21 Chapter 21 1 Nephi 21:1 1 And again: Hearken, O ye house of Israel, all ye that are broken off and are driven out because of the wickedness of the pastors of my people; yea, all ye that are broken off, that are scattered abroad, who are of my people, O house of Israel. Listen, O isles, unto me, and hearken ye people from far; the Lord hath called me from the womb; from the bowels of my mother hath he made mention of my name. 1 Nephi 21:2 2 And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; 1 Nephi 21:3 3 And said unto me: Thou art my servant, O Israel, in whom I will be glorified. 1 Nephi 21:4 4 Then I said, I have labored in vain, I have spent my strength for naught and in vain; surely my judgment is with the Lord, and my work with my God. 1 Nephi 21:5 5 And now, saith the Lord--that formed me from the womb that I should be his servant, to bring Jacob again to him--though Israel be not gathered, yet shall I be glorious in the eyes of the Lord, and my God shall be my strength. 1 Nephi 21:6 6 And he said: It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the ends of the earth. 1 Nephi 21:7 7 Thus saith the Lord, the Redeemer of Israel, his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to servant of rulers: Kings shall see and arise, princes also shall worship, because of the Lord that is faithful. 1 Nephi 21:8 8 Thus saith the Lord: In an acceptable time have I heard thee, O isles of the sea, and in a day of salvation have I helped thee; and I will preserve thee, and give thee my servant for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; 1 Nephi 21:9 9 That thou mayest say to the prisoners: Go forth; to them that sit in darkness: Show yourselves. They shall feed in the ways, and their pastures shall be in all high places. 1 Nephi 21:10 10 They shall not hunger nor thirst, neither shall the heat nor the sun smite them; for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. 1 Nephi 21:11 11 And I will make all my mountains a way, and my highways shall be exalted. 1 Nephi 21:12 12 And then, O house of Israel, behold, these shall come from far; and lo, these from the north and from the west; and these from the land of Sinim. 1 Nephi 21:13 13 Sing, O heavens; and be joyful, O earth; for the feet of those who are in the east shall be established; and break forth into singing, O mountains; for they shall be smitten no more; for the Lord hath comforted his people, and will have mercy upon his afflicted. 1 Nephi 21:14 14 But, behold, Zion hath said: The Lord hath forsaken me, and my Lord hath forgotten me--but he will show that he hath not. 1 Nephi 21:15 15 For can a woman forget her sucking child, that she should not have compassion on the son of her womb? Yea, they may forget, yet will I not forget thee, O house of Israel. 1 Nephi 21:16 16 Behold, I have graven thee upon the palms of my hands; thy walls are continually before me. 1 Nephi 21:17 17 Thy children shall make haste against thy destroyers; and they that made thee waste shall go forth of thee. 1 Nephi 21:18 18 Lift up thine eyes round about and behold; all these gather themselves together, and they shall come to thee. And as I live, saith the Lord, thou shalt surely clothe thee with them all, as with an ornament, and bind them on even as a bride. 1 Nephi 21:19 19 For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants; and they that swallowed thee up shall be far away. 1 Nephi 21:20 20 The children whom thou shalt have, after thou hast lost the first, shall again in thine ears say: The place is too strait for me; give place to me that I may dwell. 1 Nephi 21:21 21 Then shalt thou say in thine heart: Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? And who hath brought up these? Behold, I was left alone; these, where have they been? 1 Nephi 21:22 22 Thus saith the Lord God: Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people; and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. 1 Nephi 21:23 23 And kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their face towards the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord; for they shall not be ashamed that wait for me. 1 Nephi 21:24 24 For shall the prey be taken from the mighty, or the lawful captives delivered? 1 Nephi 21:25 25 But thus saith the Lord, even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for I will contend with him that contendeth with thee, and I will save thy children. 1 Nephi 21:26 26 And I will feed them that oppress thee with their own flesh; they shall be drunken with their own blood as with sweet wine; and all flesh shall know that I, the Lord, am thy Savior and thy Redeemer, the Mighty One of Jacob. 1 Nephi 22 Chapter 22 1 Nephi 22:1 1 And now it came to pass that after I, Nephi, had read these things which were engraven upon the plates of brass, my brethren came unto me and said unto me: What meaneth these things which ye have read? Behold, are they to be understood according to things which are spiritual, which shall come to pass according to the spirit and not the flesh? 1 Nephi 22:2 2 And I, Nephi, said unto them: Behold they were manifest unto the prophet by the voice of the Spirit; for by the Spirit are all things made known unto the prophets, which shall come upon the children of men according to the flesh. 1 Nephi 22:3 3 Wherefore, the things of which I have read are things pertaining to things both temporal and spiritual; for it appears that the house of Israel, sooner or later, will be scattered upon all the face of the earth, and also among all nations. 1 Nephi 22:4 4 And behold, there are many who are already lost from the knowledge of those who are at Jerusalem. Yea, the more part of all the tribes have been led away; and they are scattered to and fro upon the isles of the sea; and whither they are none of us knoweth, save that we know that they have been led away. 1 Nephi 22:5 5 And since they have been led away, these things have been prophesied concerning them, and also concerning all those who shall hereafter be scattered and be confounded, because of the Holy One of Israel; for against him will they harden their hearts; wherefore, they shall be scattered among all nations and shall be hated of all men. 1 Nephi 22:6 6 Nevertheless, after they shall be nursed by the Gentiles, and the Lord has lifted up his hand upon the Gentiles and set them up for a standard, and their children have been carried in their arms, and their daughters have been carried upon their shoulders, behold these things of which are spoken are temporal; for thus are the covenants of the Lord with our fathers; and it meaneth us in the days to come, and also all our brethren who are of the house of Israel. 1 Nephi 22:7 7 And it meaneth that the time cometh that after all the house of Israel have been scattered and confounded, that the Lord God will raise up a mighty nation among the Gentiles, yea, even upon the face of this land; and by them shall our seed be scattered. 1 Nephi 22:8 8 And after our seed is scattered the Lord God will proceed to do a marvelous work among the Gentiles, which shall be of great worth unto our seed; wherefore, it is likened unto their being nourished by the Gentiles and being carried in their arms and upon their shoulders. 1 Nephi 22:9 9 And it shall also be of worth unto the Gentiles; and not only unto the Gentiles but unto all the house of Israel, unto the making known of the covenants of the Father of heaven unto Abraham, saying: In thy seed shall all the kindreds of the earth be blessed. 1 Nephi 22:10 10 And I would, my brethren, that ye should know that all the kindreds of the earth cannot be blessed unless he shall make bare his arm in the eyes of the nations. 1 Nephi 22:11 11 Wherefore, the Lord God will proceed to make bare his arm in the eyes of all the nations, in bringing about his covenants and his gospel unto those who are of the house of Israel. 1 Nephi 22:12 12 Wherefore, he will bring them again out of captivity, and they shall be gathered together to the lands of their inheritance; and they shall be brought out of obscurity and out of darkness; and they shall know that the Lord is their Savior and their Redeemer, the Mighty One of Israel. 1 Nephi 22:13 13 And the blood of that great and abominable church, which is the whore of all the earth, shall turn upon their own heads; for they shall war among themselves, and the sword of their own hands shall fall upon their own heads, and they shall be drunken with their own blood. 1 Nephi 22:14 14 And every nation which shall war against thee, O house of Israel, shall be turned one against another, and they shall fall into the pit which they digged to ensnare the people of the Lord. And all that fight against Zion shall be destroyed, and that great whore, who hath perverted the right ways of the Lord, yea, that great and abominable church, shall tumble to the dust and great shall be the fall of it. 1 Nephi 22:15 15 For behold, saith the prophet, the time cometh speedily that Satan shall have no more power over the hearts of the children of men; for the day soon cometh that all the proud and they who do wickedly shall be as stubble; and the day cometh that they must be burned. 1 Nephi 22:16 16 For the time soon cometh that the fulness of the wrath of God shall be poured out upon all the children of men; for he will not suffer that the wicked shall destroy the righteous. 1 Nephi 22:17 17 Wherefore, he will preserve the righteous by his power, even if it so be that the fulness of his wrath must come, and the righteous be preserved, even unto the destruction of their enemies by fire. Wherefore, the righteous need not fear; for thus saith the prophet, they shall be saved, even if it so be as by fire. 1 Nephi 22:18 18 Behold, my brethren, I say unto you, that these things must shortly come; yea, even blood, and fire, and vapor of smoke must come; and it must needs be upon the face of this earth; and it cometh unto men according to the flesh if it so be that they will harden their hearts against the Holy One of Israel. 1 Nephi 22:19 19 For behold, the righteous shall not perish; for the time surely must come that all they who fight against Zion shall be cut off. 1 Nephi 22:20 20 And the Lord will surely prepare a way for his people, unto the fulfilling of the words of Moses, which he spake, saying: A prophet shall the Lord your God raise up unto you, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that all those who will not hear that prophet shall be cut off from among the people. 1 Nephi 22:21 21 And now I, Nephi, declare unto you, that this prophet of whom Moses spake was the Holy One of Israel; wherefore, he shall execute judgment in righteousness. 1 Nephi 22:22 22 And the righteous need not fear, for they are those who shall not be confounded. But it is the kingdom of the devil, which shall be built up among the children of men, which kingdom is established among them which are in the flesh-- 1 Nephi 22:23 23 For the time speedily shall come that all churches which are built up to get gain, and all those who are built up to get power over the flesh, and those who are built up to become popular in the eyes of the world, and those who seek the lusts of the flesh and the things of the world, and to do all manner of iniquity; yea, in fine, all those who belong to the kingdom of the devil are they who need fear, and tremble, and quake; they are those who must be brought low in the dust; they are those who must be consumed as stubble; and this is according to the words of the prophet. 1 Nephi 22:24 24 And the time cometh speedily that the righteous must be led up as calves of the stall, and the Holy One of Israel must reign in dominion, and might, and power, and great glory. 1 Nephi 22:25 25 And he gathereth his children from the four quarters of the earth; and he numbereth his sheep, and they know him; and there shall be one fold and one shepherd; and he shall feed his sheep, and in him they shall find pasture. 1 Nephi 22:26 26 And because of the righteousness of his people, Satan has no power; wherefore, he cannot be loosed for the space of many years; for he hath no power over the hearts of the people, for they dwell in righteousness, and the Holy One of Israel reigneth. 1 Nephi 22:27 27 And now behold, I, Nephi, say unto you that all these things must come according to the flesh. 1 Nephi 22:28 28 But, behold, all nations, kindreds, tongues, and people shall dwell safely in the Holy One of Israel if it so be that they will repent. 1 Nephi 22:29 29 And now I, Nephi, make an end; for I durst not speak further as yet concerning these things. 1 Nephi 22:30 30 Wherefore, my brethren, I would that ye should consider that the things which have been written upon the plates of brass are true; and they testify that a man must be obedient to the commandments of God. 1 Nephi 22:31 31 Wherefore, ye need not suppose that I and my father are the only ones that have testified, and also taught them. Wherefore, if ye shall be obedient to the commandments, and endure to the end, ye shall be saved at the last day. And thus it is. Amen. THE SECOND BOOK OF NEPHI2 An account of the death of Lehi. Nephi's brethren rebel against him. The Lord warns Nephi to depart into the wilderness. His journeyings in the wilderness, and so forth. 2 Nephi 1 Chapter 1 2 Nephi 1:1 1 And now it came to pass that after I, Nephi, had made an end of teaching my brethren, our father, Lehi, also spake many things unto them, and rehearsed unto them, how great things the Lord had done for them in bringing them out of the land of Jerusalem. 2 Nephi 1:2 2 And he spake unto them concerning their rebellions upon the waters, and the mercies of God in sparing their lives, that they were not swallowed up in the sea. 2 Nephi 1:3 3 And he also spake unto them concerning the land of promise, which they had obtained--how merciful the Lord had been in warning us that we should flee out of the land of Jerusalem. 2 Nephi 1:4 4 For, behold, said he, I have seen a vision, in which I know that Jerusalem is destroyed; and had we remained in Jerusalem we should also have perished. 2 Nephi 1:5 5 But, said he, notwithstanding our afflictions, we have obtained a land of promise, a land which is choice above all other lands; a land which the Lord God hath covenanted with me should be a land for the inheritance of my seed. Yea, the Lord hath covenanted this land unto me, and to my children forever, and also all those who should be led out of other countries by the hand of the Lord. 2 Nephi 1:6 6 Wherefore, I, Lehi, prophesy according to the workings of the Spirit which is in me, that there shall none come into this land save they shall be brought by the hand of the Lord. 2 Nephi 1:7 7 Wherefore, this land is consecrated unto him whom he shall bring. And if it so be that they shall serve him according to the commandments which he hath given, it shall be a land of liberty unto them; wherefore, they shall never be brought down into captivity; if so, it shall be because of iniquity; for if iniquity shall abound cursed shall be the land for their sakes, but unto the righteous it shall be blessed forever. 2 Nephi 1:8 8 And behold, it is wisdom that this land should be kept as yet from the knowledge of other nations; for behold, many nations would overrun the land, that there would be no place for an inheritance. 2 Nephi 1:9 9 Wherefore, I, Lehi, have obtained a promise, that inasmuch as those whom the Lord God shall bring out of the land of Jerusalem shall keep his commandments, they shall prosper upon the face of this land; and they shall be kept from all other nations, that they may possess this land unto themselves. And if it so be that they shall keep his commandments they shall be blessed upon the face of this land, and there shall be none to molest them, nor to take away the land of their inheritance; and they shall dwell safely forever. 2 Nephi 1:10 10 But behold, when the time cometh that they shall dwindle in unbelief, after they have received so great blessings from the hand of the Lord--having a knowledge of the creation of the earth, and all men, knowing the great and marvelous works of the Lord from the creation of the world; having power given them to do all things by faith; having all the commandments from the beginning, and having been brought by his infinite goodness into this precious land of promise--behold, I say, if the day shall come that they will reject the Holy One of Israel, the true Messiah, their Redeemer and their God, behold, the judgments of him that is just shall rest upon them. 2 Nephi 1:11 11 Yea, he will bring other nations unto them, and he will give unto them power, and he will take away from them the lands of their possessions, and he will cause them to be scattered and smitten. 2 Nephi 1:12 12 Yea, as one generation passeth to another there shall be bloodsheds, and great visitations among them; wherefore, my sons, I would that ye would remember; yea, I would that ye would hearken unto my words. 2 Nephi 1:13 13 O that ye would awake; awake from a deep sleep, yea, even from the sleep of hell, and shake off the awful chains by which ye are bound, which are the chains which bind the children of men, that they are carried away captive down to the eternal gulf of misery and woe. 2 Nephi 1:14 14 Awake! and arise from the dust, and hear the words of a trembling parent, whose limbs ye must soon lay down in the cold and silent grave, from whence no traveler can return; a few more days and I go the way of all the earth. 2 Nephi 1:15 15 But behold, the Lord hath redeemed my soul from hell; I have beheld his glory, and I am encircled about eternally in the arms of his love. 2 Nephi 1:16 16 And I desire that ye should remember to observe the statutes and the judgments of the Lord; behold, this hath been the anxiety of my soul from the beginning. 2 Nephi 1:17 17 My heart hath been weighed down with sorrow from time to time, for I have feared, lest for the hardness of your hearts the Lord your God should come out in the fulness of his wrath upon you, that ye be cut off and destroyed forever; 2 Nephi 1:18 18 Or, that a cursing should come upon you for the space of many generations; and ye are visited by sword, and by famine, and are hated, and are led according to the will and captivity of the devil. 2 Nephi 1:19 19 O my sons, that these things might not come upon you, but that ye might be a choice and a favored people of the Lord. But behold, his will be done; for his ways are righteousness forever. 2 Nephi 1:20 20 And he hath said that: Inasmuch as ye shall keep my commandments ye shall prosper in the land; but inasmuch as ye will not keep my commandments ye shall be cut off from my presence. 2 Nephi 1:21 21 And now that my soul might have joy in you, and that my heart might leave this world with gladness because of you, that I might not be brought down with grief and sorrow to the grave, arise from the dust, my sons, and be men, and be determined in one mind and in one heart, united in all things, that ye may not come down into captivity; 2 Nephi 1:22 22 That ye may not be cursed with a sore cursing; and also, that ye may not incur the displeasure of a just God upon you, unto the destruction, yea, the eternal destruction of both soul and body. 2 Nephi 1:23 23 Awake, my sons; put on the armor of righteousness. Shake off the chains with which ye are bound, and come forth out of obscurity, and arise from the dust. 2 Nephi 1:24 24 Rebel no more against your brother, whose views have been glorious, and who hath kept the commandments from the time that we left Jerusalem; and who hath been an instrument in the hands of God, in bringing us forth into the land of promise; for were it not for him, we must have perished with hunger in the wilderness; nevertheless, ye sought to take away his life; yea, and he hath suffered much sorrow because of you. 2 Nephi 1:25 25 And I exceedingly fear and tremble because of you, lest he shall suffer again; for behold, ye have accused him that he sought power and authority over you; but I know that he hath not sought for power nor authority over you, but he hath sought the glory of God, and your own eternal welfare. 2 Nephi 1:26 26 And ye have murmured because he hath been plain unto you. Ye say that he hath used sharpness; ye say that he hath been angry with you; but behold, his sharpness was the sharpness of the power of the word of God, which was in him; and that which ye call anger was the truth, according to that which is in God, which he could not restrain, manifesting boldly concerning your iniquities. 2 Nephi 1:27 27 And it must needs be that the power of God must be with him, even unto his commanding you that ye must obey. But behold, it was not he, but it was the Spirit of the Lord which was in him, which opened his mouth to utterance that he could not shut it. 2 Nephi 1:28 28 And now my son, Laman, and also Lemuel and Sam, and also my sons who are the sons of Ishmael, behold, if ye will hearken unto the voice of Nephi ye shall not perish. And if ye will hearken unto him I leave unto you a blessing, yea, even my first blessing. 2 Nephi 1:29 29 But if ye will not hearken unto him I take away my first blessing, yea, even my blessing, and it shall rest upon him. 2 Nephi 1:30 30 And now Zoram, I speak unto you: Behold, thou art the servant of Laban; nevertheless, thou hast been brought out of the land of Jerusalem, and I know that thou art a true friend unto my son, Nephi, forever. 2 Nephi 1:31 31 Wherefore, because thou hast been faithful thy seed shall be blessed with his seed, that they dwell in prosperity long upon the face of this land; and nothing, save it shall be iniquity among them, shall harm or disturb their prosperity upon the face of this land forever. 2 Nephi 1:32 32 Wherefore, if ye shall keep the commandments of the Lord, the Lord hath consecrated this land for the security of thy seed with the seed of my son. 2 Nephi 2 Chapter 2 2 Nephi 2:1 1 And now, Jacob, I speak unto you: Thou art my first-born in the days of my tribulation in the wilderness. And behold, in thy childhood thou hast suffered afflictions and much sorrow, because of the rudeness of thy brethren. 2 Nephi 2:2 2 Nevertheless, Jacob, my first-born in the wilderness, thou knowest the greatness of God; and he shall consecrate thine afflictions for thy gain. 2 Nephi 2:3 3 Wherefore, thy soul shall be blessed, and thou shalt dwell safely with thy brother, Nephi; and thy days shall be spent in the service of thy God. Wherefore, I know that thou art redeemed, because of the righteousness of thy Redeemer; for thou hast beheld that in the fulness of time he cometh to bring salvation unto men. 2 Nephi 2:4 4 And thou hast beheld in thy youth his glory; wherefore, thou art blessed even as they unto whom he shall minister in the flesh; for the Spirit is the same, yesterday, today, and forever. And the way is prepared from the fall of man, and salvation is free. 2 Nephi 2:5 5 And men are instructed sufficiently that they know good from evil. And the law is given unto men. And by the law no flesh is justified; or, by the law men are cut off. Yea, by the temporal law they were cut off; and also, by the spiritual law they perish from that which is good, and become miserable forever. 2 Nephi 2:6 6 Wherefore, redemption cometh in and through the Holy Messiah; for he is full of grace and truth. 2 Nephi 2:7 7 Behold, he offereth himself a sacrifice for sin, to answer the ends of the law, unto all those who have a broken heart and a contrite spirit; and unto none else can the ends of the law be answered. 2 Nephi 2:8 8 Wherefore, how great the importance to make these things known unto the inhabitants of the earth, that they may know that there is no flesh that can dwell in the presence of God, save it be through the merits, and mercy, and grace of the Holy Messiah, who layeth down his life according to the flesh, and taketh it again by the power of the Spirit, that he may bring to pass the resurrection of the dead, being the first that should rise. 2 Nephi 2:9 9 Wherefore, he is the first-fruits unto God, inasmuch as he shall make intercession for all the children of men; and they that believe in him shall be saved. 2 Nephi 2:10 10 And because of the intercession for all, all men come unto God; wherefore, they stand in the presence of him to be judged of him according to the truth and holiness which is in him. Wherefore, the ends of the law which the Holy One hath given, unto the inflicting of the punishment which is affixed, which punishment that is affixed is in opposition to that of the happiness which is affixed, to answer the ends of the atonement-- 2 Nephi 2:11 11 For it must needs be, that there is an opposition in all things. If not so, my first-born in the wilderness, righteousness could not be brought to pass, neither wickedness, neither holiness nor misery, neither good nor bad. Wherefore, all things must needs be a compound in one; wherefore, if it should be one body it must needs remain as dead, having no life neither death, nor corruption nor incorruption, happiness nor misery, neither sense nor insensibility. 2 Nephi 2:12 12 Wherefore, it must needs have been created for a thing of naught; wherefore there would have been no purpose in the end of its creation. Wherefore, this thing must needs destroy the wisdom of God and his eternal purposes, and also the power, and the mercy, and the justice of God. 2 Nephi 2:13 13 And if ye shall say there is no law, ye shall also say there is no sin. If ye shall say there is no sin, ye shall also say there is no righteousness. And if there be no righteousness there be no happiness. And if there be no righteousness nor happiness there be no punishment nor misery. And if these things are not there is no God. And if there is no God we are not, neither the earth; for there could have been no creation of things, neither to act nor to be acted upon; wherefore, all things must have vanished away. 2 Nephi 2:14 14 And now, my sons, I speak unto you these things for your profit and learning; for there is a God, and he hath created all things, both the heavens and the earth, and all things that in them are, both things to act and things to be acted upon. 2 Nephi 2:15 15 And to bring about his eternal purposes in the end of man, after he had created our first parents, and the beasts of the field and the fowls of the air, and in fine, all things which are created, it must needs be that there was an opposition; even the forbidden fruit in opposition to the tree of life; the one being sweet and the other bitter. 2 Nephi 2:16 16 Wherefore, the Lord God gave unto man that he should act for himself. Wherefore, man could not act for himself save it should be that he was enticed by the one or the other. 2 Nephi 2:17 17 And I, Lehi, according to the things which I have read, must needs suppose that an angel of God, according to that which is written, had fallen from heaven; wherefore, he became a devil, having sought that which was evil before God. 2 Nephi 2:18 18 And because he had fallen from heaven, and had become miserable forever, he sought also the misery of all mankind. Wherefore, he said unto Eve, yea, even that old serpent, who is the devil, who is the father of all lies, wherefore he said: Partake of the forbidden fruit, and ye shall not die, but ye shall be as God, knowing good and evil. 2 Nephi 2:19 19 And after Adam and Eve had partaken of the forbidden fruit they were driven out of the garden of Eden, to till the earth. 2 Nephi 2:20 20 And they have brought forth children; yea, even the family of all the earth. 2 Nephi 2:21 21 And the days of the children of men were prolonged, according to the will of God, that they might repent while in the flesh; wherefore, their state became a state of probation, and their time was lengthened, according to the commandments which the Lord God gave unto the children of men. For he gave commandment that all men must repent; for he showed unto all men that they were lost, because of the transgression of their parents. 2 Nephi 2:22 22 And now, behold, if Adam had not transgressed he would not have fallen, but he would have remained in the garden of Eden. And all things which were created must have remained in the same state in which they were after they were created; and they must have remained forever, and had no end. 2 Nephi 2:23 23 And they would have had no children; wherefore they would have remained in a state of innocence, having no joy, for they knew no misery; doing no good, for they knew no sin. 2 Nephi 2:24 24 But behold, all things have been done in the wisdom of him who knoweth all things. 2 Nephi 2:25 25 Adam fell that men might be; and men are, that they might have joy. 2 Nephi 2:26 26 And the Messiah cometh in the fulness of time, that he may redeem the children of men from the fall. And because that they are redeemed from the fall they have become free forever, knowing good from evil; to act for themselves and not to be acted upon, save it be by the punishment of the law at the great and last day, according to the commandments which God hath given. 2 Nephi 2:27 27 Wherefore, men are free according to the flesh; and all things are given them which are expedient unto man. And they are free to choose liberty and eternal life, through the great Mediator of all men, or to choose captivity and death, according to the captivity and power of the devil; for he seeketh that all men might be miserable like unto himself. 2 Nephi 2:28 28 And now, my sons, I would that ye should look to the great Mediator, and hearken unto his great commandments; and be faithful unto his words, and choose eternal life, according to the will of his Holy Spirit; 2 Nephi 2:29 29 And not choose eternal death, according to the will of the flesh and the evil which is therein, which giveth the spirit of the devil power to captivate, to bring you down to hell, that he may reign over you in his own kingdom. 2 Nephi 2:30 30 I have spoken these few words unto you all, my sons, in the last days of my probation; and I have chosen the good part, according to the words of the prophet. And I have none other object save it be the everlasting welfare of your souls. Amen. 2 Nephi 3 Chapter 3 2 Nephi 3:1 1 And now I speak unto you, Joseph, my last-born. Thou wast born in the wilderness of mine afflictions; yea, in the days of my greatest sorrow did thy mother bear thee. 2 Nephi 3:2 2 And may the Lord consecrate also unto thee this land, which is a most precious land, for thine inheritance and the inheritance of thy seed with thy brethren, for thy security forever, if it so be that ye shall keep the commandments of the Holy One of Israel. 2 Nephi 3:3 3 And now, Joseph, my last-born, whom I have brought out of the wilderness of mine afflictions, may the Lord bless thee forever, for thy seed shall not utterly be destroyed. 2 Nephi 3:4 4 For behold, thou art the fruit of my loins; and I am a descendant of Joseph who was carried captive into Egypt. And great were the covenants of the Lord which he made unto Joseph. 2 Nephi 3:5 5 Wherefore, Joseph truly saw our day. And he obtained a promise of the Lord, that out of the fruit of his loins the Lord God would raise up a righteous branch unto the house of Israel; not the Messiah, but a branch which was to be broken off, nevertheless, to be remembered in the covenants of the Lord that the Messiah should be made manifest unto them in the latter days, in the spirit of power, unto the bringing of them out of darkness unto light--yea, out of hidden darkness and out of captivity unto freedom. 2 Nephi 3:6 6 For Joseph truly testified, saying: A seer shall the Lord my God raise up, who shall be a choice seer unto the fruit of my loins. 2 Nephi 3:7 7 Yea, Joseph truly said: Thus saith the Lord unto me: A choice seer will I raise up out of the fruit of thy loins; and he shall be esteemed highly among the fruit of thy loins. And unto him will I give commandment that he shall do a work for the fruit of thy loins, his brethren, which shall be of great worth unto them, even to the bringing of them to the knowledge of the covenants which I have made with thy fathers. 2 Nephi 3:8 8 And I will give unto him a commandment that he shall do none other work, save the work which I shall command him. And I will make him great in mine eyes; for he shall do my work. 2 Nephi 3:9 9 And he shall be great like unto Moses, whom I have said I would raise up unto you, to deliver my people, O house of Israel. 2 Nephi 3:10 10 And Moses will I raise up, to deliver thy people out of the land of Egypt. 2 Nephi 3:11 11 But a seer will I raise up out of the fruit of thy loins; and unto him will I give power to bring forth my word unto the seed of thy loins--and not to the bringing forth my word only, saith the Lord, but to the convincing them of my word, which shall have already gone forth among them. 2 Nephi 3:12 12 Wherefore, the fruit of thy loins shall write; and the fruit of the loins of Judah shall write; and that which shall be written by the fruit of thy loins, and also that which shall be written by the fruit of the loins of Judah, shall grow together, unto the confounding of false doctrines and laying down of contentions, and establishing peace among the fruit of thy loins, and bringing them to the knowledge of their fathers in the latter days, and also to the knowledge of my covenants, saith the Lord. 2 Nephi 3:13 13 And out of weakness he shall be made strong, in that day when my work shall commence among all my people, unto the restoring thee, O house of Israel, saith the Lord. 2 Nephi 3:14 14 And thus prophesied Joseph, saying: Behold, that seer will the Lord bless; and they that seek to destroy him shall be confounded; for this promise, which I have obtained of the Lord, of the fruit of my loins, shall be fulfilled. Behold, I am sure of the fulfilling of this promise; 2 Nephi 3:15 15 And his name shall be called after me; and it shall be after the name of his father. And he shall be like unto me; for the thing, which the Lord shall bring forth by his hand, by the power of the Lord shall bring my people unto salvation. 2 Nephi 3:16 16 Yea, thus prophesied Joseph: I am sure of this thing, even as I am sure of the promise of Moses; for the Lord hath said unto me, I will preserve thy seed forever. 2 Nephi 3:17 17 And the Lord hath said: I will raise up a Moses; and I will give power unto him in a rod; and I will give judgment unto him in writing. Yet I will not loose his tongue, that he shall speak much, for I will not make him mighty in speaking. But I will write unto him my law, by the finger of mine own hand; and I will make a spokesman for him. 2 Nephi 3:18 18 And the Lord said unto me also: I will raise up unto the fruit of thy loins; and I will make for him a spokesman. And I, behold, I will give unto him that he shall write the writing of the fruit of thy loins, unto the fruit of thy loins; and the spokesman of thy loins shall declare it. 2 Nephi 3:19 19 And the words which he shall write shall be the words which are expedient in my wisdom should go forth unto the fruit of thy loins. And it shall be as if the fruit of thy loins had cried unto them from the dust; for I know their faith. 2 Nephi 3:20 20 And they shall cry from the dust; yea, even repentance unto their brethren, even after many generations have gone by them. And it shall come to pass that their cry shall go, even according to the simpleness of their words. 2 Nephi 3:21 21 Because of their faith their words shall proceed forth out of my mouth unto their brethren who are the fruit of thy loins; and the weakness of their words will I make strong in their faith, unto the remembering of my covenant which I made unto thy fathers. 2 Nephi 3:22 22 And now, behold, my son Joseph, after this manner did my father of old prophesy. 2 Nephi 3:23 23 Wherefore, because of this covenant thou art blessed; for thy seed shall not be destroyed, for they shall hearken unto the words of the book. 2 Nephi 3:24 24 And there shall rise up one mighty among them, who shall do much good, both in word and in deed, being an instrument in the hands of God, with exceeding faith, to work mighty wonders, and do that thing which is great in the sight of God, unto the bringing to pass much restoration unto the house of Israel, and unto the seed of thy brethren. 2 Nephi 3:25 25 And now, blessed art thou, Joseph. Behold, thou art little; wherefore hearken unto the words of thy brother, Nephi, and it shall be done unto thee even according to the words which I have spoken. Remember the words of thy dying father. Amen. 2 Nephi 4 Chapter 4 2 Nephi 4:1 1 And now, I, Nephi, speak concerning the prophecies of which my father hath spoken, concerning Joseph, who was carried into Egypt. 2 Nephi 4:2 2 For behold, he truly prophesied concerning all his seed. And the prophecies which he wrote, there are not many greater. And he prophesied concerning us, and our future generations; and they are written upon the plates of brass. 2 Nephi 4:3 3 Wherefore, after my father had made an end of speaking concerning the prophecies of Joseph, he called the children of Laman, his sons, and his daughters, and said unto them: Behold, my sons, and my daughters, who are the sons and the daughters of my first-born, I would that ye should give ear unto my words. 2 Nephi 4:4 4 For the Lord God hath said that: Inasmuch as ye shall keep my commandments ye shall prosper in the land; and inasmuch as ye will not keep my commandments ye shall be cut off from my presence. 2 Nephi 4:5 5 But behold, my sons and my daughters, I cannot go down to my grave save I should leave a blessing upon you; for behold, I know that if ye are brought up in the way ye should go ye will not depart from it. 2 Nephi 4:6 6 Wherefore, if ye are cursed, behold, I leave my blessing upon you, that the cursing may be taken from you and be answered upon the heads of your parents. 2 Nephi 4:7 7 Wherefore, because of my blessing the Lord God will not suffer that ye shall perish; wherefore, he will be merciful unto you and unto your seed forever. 2 Nephi 4:8 8 And it came to pass that after my father had made an end of speaking to the sons and daughters of Laman, he caused the sons and daughters of Lemuel to be brought before him. 2 Nephi 4:9 9 And he spake unto them, saying: Behold, my sons and my daughters, who are the sons and the daughters of my second son; behold I leave unto you the same blessing which I left unto the sons and daughters of Laman; wherefore, thou shalt not utterly be destroyed; but in the end thy seed shall be blessed. 2 Nephi 4:10 10 And it came to pass that when my father had made an end of speaking unto them, behold, he spake unto the sons of Ishmael, yea, and even all his household. 2 Nephi 4:11 11 And after he had made an end of speaking unto them, he spake unto Sam, saying: Blessed art thou, and thy seed; for thou shall inherit the land like unto thy brother Nephi. And thy seed shall be numbered with his seed; and thou shalt be even like unto thy brother, and thy seed like unto his seed; and thou shalt be blessed in all thy days. 2 Nephi 4:12 12 And it came to pass after my father, Lehi, had spoken unto all his household, according to the feelings of his heart and the Spirit of the Lord which was in him, he waxed old. And it came to pass that he died, and was buried. 2 Nephi 4:13 13 And it came to pass that not many days after his death, Laman and Lemuel and the sons of Ishmael were angry with me because of the admonitions of the Lord. 2 Nephi 4:14 14 For I, Nephi, was constrained to speak unto them, according to his word; for I had spoken many things unto them, and also my father, before his death; many of which sayings are written upon mine other plates; for a more history part are written upon mine other plates. 2 Nephi 4:15 15 And upon these I write the things of my soul, and many of the scriptures which are engraven upon the plates of brass. For my soul delighteth in the scriptures, and my heart pondereth them, and writeth them for the learning and the profit of my children. 2 Nephi 4:16 16 Behold, my soul delighteth in the things of the Lord; and my heart pondereth continually upon the things which I have seen and heard. 2 Nephi 4:17 17 Nevertheless, notwithstanding the great goodness of the Lord, in showing me his great and marvelous works, my heart exclaimeth: O wretched man that I am! Yea, my heart sorroweth because of my flesh; my soul grieveth because of mine iniquities. 2 Nephi 4:18 18 I am encompassed about, because of the temptations and the sins which do so easily beset me. 2 Nephi 4:19 19 And when I desire to rejoice, my heart groaneth because of my sins; nevertheless, I know in whom I have trusted. 2 Nephi 4:20 20 My God hath been my support; he hath led me through mine afflictions in the wilderness; and he hath preserved me upon the waters of the great deep. 2 Nephi 4:21 21 He hath filled me with his love, even unto the consuming of my flesh. 2 Nephi 4:22 22 He hath confounded mine enemies, unto the causing of them to quake before me. 2 Nephi 4:23 23 Behold, he hath heard my cry by day, and he hath given me knowledge by visions in the nighttime. 2 Nephi 4:24 24 And by day have I waxed bold in mighty prayer before him; yea, my voice have I sent up on high; and angels came down and ministered unto me. 2 Nephi 4:25 25 And upon the wings of his Spirit hath my body been carried away upon exceedingly high mountains. And mine eyes have beheld great things, yea, even too great for man; therefore I was bidden that I should not write them. 2 Nephi 4:26 26 O then, if I have seen so great things, if the Lord in his condescension unto the children of men hath visited men in so much mercy, why should my heart weep and my soul linger in the valley of sorrow, and my flesh waste away, and my strength slacken, because of mine afflictions? 2 Nephi 4:27 27 And why should I yield to sin, because of my flesh? Yea, why should I give way to temptations, that the evil one have place in my heart to destroy my peace and afflict my soul? Why am I angry because of mine enemy? 2 Nephi 4:28 28 Awake, my soul! No longer droop in sin. Rejoice, O my heart, and give place no more for the enemy of my soul. 2 Nephi 4:29 29 Do not anger again because of mine enemies. Do not slacken my strength because of mine afflictions. 2 Nephi 4:30 30 Rejoice, O my heart, and cry unto the Lord, and say: O Lord, I will praise thee forever; yea, my soul will rejoice in thee, my God, and the rock of my salvation. 2 Nephi 4:31 31 O Lord, wilt thou redeem my soul? Wilt thou deliver me out of the hands of mine enemies? Wilt thou make me that I may shake at the appearance of sin? 2 Nephi 4:32 32 May the gates of hell be shut continually before me, because that my heart is broken and my spirit is contrite! O Lord, wilt thou not shut the gates of thy righteousness before me, that I may walk in the path of the low valley, that I may be strict in the plain road! 2 Nephi 4:33 33 O Lord, wilt thou encircle me around in the robe of thy righteousness! O Lord, wilt thou make a way for mine escape before mine enemies! Wilt thou make my path straight before me! Wilt thou not place a stumbling block in my way--but that thou wouldst clear my way before me, and hedge not up my way, but the ways of mine enemy. 2 Nephi 4:34 34 O Lord, I have trusted in thee, and I will trust in thee forever. I will not put my trust in the arm of flesh; for I know that cursed is he that putteth his trust in the arm of flesh. Yea, cursed is he that putteth his trust in man or maketh flesh his arm. 2 Nephi 4:35 35 Yea, I know that God will give liberally to him that asketh. Yea, my God will give me, if I ask not amiss; therefore I will lift up my voice unto thee; yea, I will cry unto thee, my God, the rock of my righteousness. Behold, my voice shall forever ascend up unto thee, my rock and mine everlasting God. Amen. 2 Nephi 5 Chapter 5 2 Nephi 5:1 1 Behold, it came to pass that I, Nephi, did cry much unto the Lord my God, because of the anger of my brethren. 2 Nephi 5:2 2 But behold, their anger did increase against me, insomuch that they did seek to take away my life. 2 Nephi 5:3 3 Yea, they did murmur against me, saying: Our younger brother thinks to rule over us; and we have had much trial because of him; wherefore, now let us slay him, that we may not be afflicted more because of his words. For behold, we will not have him to be our ruler; for it belongs unto us, who are the elder brethren, to rule over this people. 2 Nephi 5:4 4 Now I do not write upon these plates all the words which they murmured against me. But it sufficeth me to say, that they did seek to take away my life. 2 Nephi 5:5 5 And it came to pass that the Lord did warn me, that I, Nephi, should depart from them and flee into the wilderness, and all those who would go with me. 2 Nephi 5:6 6 Wherefore, it came to pass that I, Nephi, did take my family, and also Zoram and his family, and Sam, mine elder brother and his family, and Jacob and Joseph, my younger brethren, and also my sisters, and all those who would go with me. And all those who would go with me were those who believed in the warnings and the revelations of God; wherefore, they did hearken unto my words. 2 Nephi 5:7 7 And we did take our tents and whatsoever things were possible for us, and did journey in the wilderness for the space of many days. And after we had journeyed for the space of many days we did pitch our tents. 2 Nephi 5:8 8 And my people would that we should call the name of the place Nephi; wherefore, we did call it Nephi. 2 Nephi 5:9 9 And all those who were with me did take upon them to call themselves the people of Nephi. 2 Nephi 5:10 10 And we did observe to keep the judgments, and the statutes, and the commandments of the Lord in all things according to the law of Moses. 2 Nephi 5:11 11 And the Lord was with us; and we did prosper exceedingly; for we did sow seed, and we did reap again in abundance. And we began to raise flocks, and herds, and animals of every kind. 2 Nephi 5:12 12 And I, Nephi, had also brought the records which were engraven upon the plates of brass; and also the ball, or compass, which was prepared for my father by the hand of the Lord, according to that which is written. 2 Nephi 5:13 13 And it came to pass that we began to prosper exceedingly, and to multiply in the land. 2 Nephi 5:14 14 And I, Nephi, did take the sword of Laban, and after the manner of it did make many swords, lest by any means the people who were now called Lamanites should come upon us and destroy us; for I knew their hatred towards me and my children and those who were called my people. 2 Nephi 5:15 15 And I did teach my people to build buildings, and to work in all manner of wood, and of iron, and of copper, and of brass, and of steel, and of gold, and of silver, and of precious ores, which were in great abundance. 2 Nephi 5:16 16 And I, Nephi, did build a temple; and I did construct it after the manner of the temple of Solomon save it were not built of so many precious things; for they were not to be found upon the land, wherefore, it could not be built like unto Solomon's temple. But the manner of the construction was like unto the temple of Solomon; and the workmanship thereof was exceedingly fine. 2 Nephi 5:17 17 And it came to pass that I, Nephi, did cause my people to be industrious, and to labor with their hands. 2 Nephi 5:18 18 And it came to pass that they would that I should be their king. But I, Nephi, was desirous that they should have no king; nevertheless, I did for them according to that which was in my power. 2 Nephi 5:19 19 And behold, the words of the Lord had been fulfilled unto my brethren, which he spake concerning them, that I should be their ruler and their teacher. Wherefore, I had been their ruler and their teacher, according to the commandments of the Lord, until the time they sought to take away my life. 2 Nephi 5:20 20 Wherefore, the word of the Lord was fulfilled which he spake unto me, saying that: Inasmuch as they will not hearken unto thy words they shall be cut off from the presence of the Lord. And behold, they were cut off from his presence. 2 Nephi 5:21 21 And he had caused the cursing to come upon them, yea, even a sore cursing, because of their iniquity. For behold, they had hardened their hearts against him, that they had become like unto a flint; wherefore, as they were white, and exceedingly fair and delightsome, that they might not be enticing unto my people the Lord God did cause a skin of blackness to come upon them. 2 Nephi 5:22 22 And thus saith the Lord God: I will cause that they shall be loathsome unto thy people, save they shall repent of their iniquities. 2 Nephi 5:23 23 And cursed shall be the seed of him that mixeth with their seed; for they shall be cursed even with the same cursing. And the Lord spake it, and it was done. 2 Nephi 5:24 24 And because of their cursing which was upon them they did become an idle people, full of mischief and subtlety, and did seek in the wilderness for beasts of prey. 2 Nephi 5:25 25 And the Lord God said unto me: They shall be a scourge unto thy seed, to stir them up in remembrance of me; and inasmuch as they will not remember me, and hearken unto my words, they shall scourge them even unto destruction. 2 Nephi 5:26 26 And it came to pass that I, Nephi, did consecrate Jacob and Joseph, that they should be priests and teachers over the land of my people. 2 Nephi 5:27 27 And it came to pass that we lived after the manner of happiness. 2 Nephi 5:28 28 And thirty years had passed away from the time we left Jerusalem. 2 Nephi 5:29 29 And I, Nephi, had kept the records upon my plates, which I had made, of my people thus far. 2 Nephi 5:30 30 And it came to pass that the Lord God said unto me: Make other plates; and thou shalt engraven many things upon them which are good in my sight, for the profit of thy people. 2 Nephi 5:31 31 Wherefore, I, Nephi, to be obedient to the commandments of the Lord, went and made these plates upon which I have engraven these things. 2 Nephi 5:32 32 And I engraved that which is pleasing unto God. And if my people are pleased with the things of God they will be pleased with mine engravings which are upon these plates. 2 Nephi 5:33 33 And if my people desire to know the more particular part of the history of my people they must search mine other plates. 2 Nephi 5:34 34 And it sufficeth me to say that forty years had passed away, and we had already had wars and contentions with our brethren. 2 Nephi 6 Chapter 6 2 Nephi 6:1 1 The words of Jacob, the brother of Nephi, which he spake unto the people of Nephi: 2 Nephi 6:2 2 Behold, my beloved brethren, I, Jacob, having been called of God, and ordained after the manner of his holy order, and having been consecrated by my brother Nephi, unto whom ye look as a king or a protector, and on whom ye depend for safety, behold ye know that I have spoken unto you exceedingly many things. 2 Nephi 6:3 3 Nevertheless, I speak unto you again; for I am desirous for the welfare of your souls. Yea, mine anxiety is great for you; and ye yourselves know that it ever has been. For I have exhorted you with all diligence; and I have taught you the words of my father; and I have spoken unto you concerning all things which are written, from the creation of the world. 2 Nephi 6:4 4 And now, behold, I would speak unto you concerning things which are, and which are to come; wherefore, I will read you the words of Isaiah. And they are the words which my brother has desired that I should speak unto you. And I speak unto you for your sakes, that ye may learn and glorify the name of your God. 2 Nephi 6:5 5 And now, the words which I shall read are they which Isaiah spake concerning all the house of Israel; wherefore, they may be likened unto you, for ye are of the house of Israel. And there are many things which have been spoken by Isaiah which may be likened unto you, because ye are of the house of Israel. 2 Nephi 6:6 6 And now these are the words: Thus saith the Lord God: Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people; and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders. 2 Nephi 6:7 7 And kings shall be thy nursing fathers, and their queens thy nursing mothers; they shall bow down to thee with their faces towards the earth, and lick up the dust of thy feet; and thou shalt know that I am the Lord; for they shall not be ashamed that wait for me. 2 Nephi 6:8 8 And now I, Jacob, would speak somewhat concerning these words. For behold, the Lord has shown me that those who were at Jerusalem, from whence we came, have been slain and carried away captive. 2 Nephi 6:9 9 Nevertheless, the Lord has shown unto me that they should return again. And he also has shown unto me that the Lord God, the Holy One of Israel, should manifest himself unto them in the flesh; and after he should manifest himself they should scourge him and crucify him, according to the words of the angel who spake it unto me. 2 Nephi 6:10 10 And after they have hardened their hearts and stiffened their necks against the Holy One of Israel, behold the judgments of the Holy One of Israel shall come upon them. And the day cometh that they shall be smitten and afflicted. 2 Nephi 6:11 11 Wherefore, after they are driven to and fro, for thus saith the angel, many shall be afflicted in the flesh, and shall not be suffered to perish, because of the prayers of the faithful; they shall be scattered, and smitten, and hated; nevertheless, the Lord will be merciful unto them, that when they shall come to the knowledge of their Redeemer, they shall be gathered together again to the lands of their inheritance. 2 Nephi 6:12 12 And blessed are the Gentiles, they of whom the prophet has written; for behold, if it so be that they shall repent and fight not against Zion, and do not unite themselves to that great and abominable church, they shall be saved; for the Lord God will fulfil his covenants which he has made unto his children; and for this cause the prophet has written these things. 2 Nephi 6:13 13 Wherefore, they that fight against Zion and the covenant people of the Lord shall lick up the dust of their feet; and the people of the Lord shall not be ashamed. For the people of the Lord are they who wait for him; for they still wait for the coming of the Messiah. 2 Nephi 6:14 14 And behold, according to the words of the prophet, the Messiah will set himself again the second time to recover them; wherefore, he will manifest himself unto them in power and great glory, unto the destruction of their enemies, when that day cometh when they shall believe in him; and none will he destroy that believe in him. 2 Nephi 6:15 15 And they that believe not in him shall be destroyed, both by fire, and by tempest, and by earthquakes, and by bloodsheds, and by pestilence, and by famine. And they shall know that the Lord is God, the Holy One of Israel. 2 Nephi 6:16 16 For shall the prey be taken from the mighty, or the lawful captive delivered? 2 Nephi 6:17 17 But thus saith the Lord: Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered; for the Mighty God shall deliver his covenant people. For thus saith the Lord: I will contend with them that contendeth with thee-- 2 Nephi 6:18 18 And I will feed them that oppress thee, with their own flesh; and they shall be drunken with their own blood as with sweet wine; and all flesh shall know that I the Lord am thy Savior and thy Redeemer, the Mighty One of Jacob. 2 Nephi 7 Chapter 7 2 Nephi 7:1 1 Yea, for thus saith the Lord: Have I put thee away, or have I cast thee off forever? For thus saith the Lord: Where is the bill of your mother's divorcement? To whom have I put thee away, or to which of my creditors have I sold you? Yea, to whom have I sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away. 2 Nephi 7:2 2 Wherefore, when I came, there was no man; when I called, yea, there was none to answer. O house of Israel, is my hand shortened at all that it cannot redeem, or have I no power to deliver? Behold, at my rebuke I dry up the sea, I make their rivers a wilderness and their fish to stink because the waters are dried up, and they die because of thirst. 2 Nephi 7:3 3 I clothe the heavens with blackness, and I make sackcloth their covering. 2 Nephi 7:4 4 The Lord God hath given me the tongue of the learned, that I should know how to speak a word in season unto thee, O house of Israel. When ye are weary he waketh morning by morning. He waketh mine ear to hear as the learned. 2 Nephi 7:5 5 The Lord God hath opened mine ear, and I was not rebellious, neither turned away back. 2 Nephi 7:6 6 I gave my back to the smiter, and my cheeks to them that plucked off the hair. I hid not my face from shame and spitting. 2 Nephi 7:7 7 For the Lord God will help me, therefore shall I not be confounded. Therefore have I set my face like a flint, and I know that I shall not be ashamed. 2 Nephi 7:8 8 And the Lord is near, and he justifieth me. Who will contend with me? Let us stand together. Who is mine adversary? Let him come near me, and I will smite him with the strength of my mouth. 2 Nephi 7:9 9 For the Lord God will help me. And all they who shall condemn me, behold, all they shall wax old as a garment, and the moth shall eat them up. 2 Nephi 7:10 10 Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness and hath no light? 2 Nephi 7:11 11 Behold all ye that kindle fire, that compass yourselves about with sparks, walk in the light of your fire and in the sparks which ye have kindled. This shall ye have of mine hand--ye shall lie down in sorrow. 2 Nephi 8 Chapter 8 2 Nephi 8:1 1 Hearken unto me, ye that follow after righteousness. Look unto the rock from whence ye are hewn, and to the hole of the pit from whence ye are digged. 2 Nephi 8:2 2 Look unto Abraham, your father, and unto Sarah, she that bare you; for I called him alone, and blessed him. 2 Nephi 8:3 3 For the Lord shall comfort Zion, he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord. Joy and gladness shall be found therein, thanksgiving and the voice of melody. 2 Nephi 8:4 4 Hearken unto me, my people; and give ear unto me, O my nation; for a law shall proceed from me, and I will make my judgment to rest for a light for the people. 2 Nephi 8:5 5 My righteousness is near; my salvation is gone forth, and mine arm shall judge the people. The isles shall wait upon me, and on mine arm shall they trust. 2 Nephi 8:6 6 Lift up your eyes to the heavens, and look upon the earth beneath; for the heavens shall vanish away like smoke, and the earth shall wax old like a garment; and they that dwell therein shall die in like manner. But my salvation shall be forever, and my righteousness shall not be abolished. 2 Nephi 8:7 7 Hearken unto me, ye that know righteousness, the people in whose heart I have written my law, fear ye not the reproach of men, neither be ye afraid of their revilings. 2 Nephi 8:8 8 For the moth shall eat them up like a garment, and the worm shall eat them like wool. But my righteousness shall be forever, and my salvation from generation to generation. 2 Nephi 8:9 9 Awake, awake! Put on strength, O arm of the Lord; awake as in the ancient days. Art thou not he that hath cut Rahab, and wounded the dragon? 2 Nephi 8:10 10 Art thou not he who hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over? 2 Nephi 8:11 11 Therefore, the redeemed of the Lord shall return, and come with singing unto Zion; and everlasting joy and holiness shall be upon their heads; and they shall obtain gladness and joy; sorrow and mourning shall flee away. 2 Nephi 8:12 12 I am he; yea, I am he that comforteth you. Behold, who art thou, that thou shouldst be afraid of man, who shall die, and of the son of man, who shall be made like unto grass? 2 Nephi 8:13 13 And forgettest the Lord thy maker, that hath stretched forth the heavens, and laid the foundations of the earth, and hast feared continually every day, because of the fury of the oppressor, as if he were ready to destroy? And where is the fury of the oppressor? 2 Nephi 8:14 14 The captive exile hasteneth, that he may be loosed, and that he should not die in the pit, nor that his bread should fail. 2 Nephi 8:15 15 But I am the Lord thy God, whose waves roared; the Lord of Hosts is my name. 2 Nephi 8:16 16 And I have put my words in thy mouth, and have covered thee in the shadow of mine hand, that I may plant the heavens and lay the foundations of the earth, and say unto Zion: Behold, thou art my people. 2 Nephi 8:17 17 Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the Lord the cup of his fury--thou hast drunken the dregs of the cup of trembling wrung out-- 2 Nephi 8:18 18 And none to guide her among all the sons she hath brought forth; neither that taketh her by the hand, of all the sons she hath brought up. 2 Nephi 8:19 19 These two sons are come unto thee, who shall be sorry for thee--thy desolation and destruction, and the famine and the sword--and by whom shall I comfort thee? 2 Nephi 8:20 20 Thy sons have fainted, save these two; they lie at the head of all the streets; as a wild bull in a net, they are full of the fury of the Lord, the rebuke of thy God. 2 Nephi 8:21 21 Therefore hear now this, thou afflicted, and drunken, and not with wine: 2 Nephi 8:22 22 Thus saith thy Lord, the Lord and thy God pleadeth the cause of his people; behold, I have taken out of thine hand the cup of trembling, the dregs of the cup of my fury; thou shalt no more drink it again. 2 Nephi 8:23 23 But I will put it into the hand of them that afflict thee; who have said to thy soul: Bow down, that we may go over--and thou hast laid thy body as the ground and as the street to them that went over. 2 Nephi 8:24 24 Awake, awake, put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city; for henceforth there shall no more come into thee the uncircumcised and the unclean. 2 Nephi 8:25 25 Shake thyself from the dust; arise, sit down, O Jerusalem; loose thyself from the bands of thy neck, O captive daughter of Zion. 2 Nephi 9 Chapter 9 2 Nephi 9:1 1 And now, my beloved brethren, I have read these things that ye might know concerning the covenants of the Lord that he has covenanted with all the house of Israel-- 2 Nephi 9:2 2 That he has spoken unto the Jews, by the mouth of his holy prophets, even from the beginning down, from generation to generation, until the time comes that they shall be restored to the true church and fold of God; when they shall be gathered home to the lands of their inheritance, and shall be established in all their lands of promise. 2 Nephi 9:3 3 Behold, my beloved brethren, I speak unto you these things that ye may rejoice, and lift up your heads forever, because of the blessings which the Lord God shall bestow upon your children. 2 Nephi 9:4 4 For I know that ye have searched much, many of you, to know of things to come; wherefore I know that ye know that our flesh must waste away and die; nevertheless, in our bodies we shall see God. 2 Nephi 9:5 5 Yea, I know that ye know that in the body he shall show himself unto those at Jerusalem, from whence we came; for it is expedient that it should be among them; for it behooveth the great Creator that he suffereth himself to become subject unto man in the flesh, and die for all men, that all men might become subject unto him. 2 Nephi 9:6 6 For as death hath passed upon all men, to fulfil the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen they were cut off from the presence of the Lord. 2 Nephi 9:7 7 Wherefore, it must needs be an infinite atonement--save it should be an infinite atonement this corruption could not put on incorruption. Wherefore, the first judgment which came upon man must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more. 2 Nephi 9:8 8 O the wisdom of God, his mercy and grace! For behold, if the flesh should rise no more our spirits must become subject to that angel who fell from before the presence of the Eternal God, and became the devil, to rise no more. 2 Nephi 9:9 9 And our spirits must have become like unto him, and we become devils, angels to a devil, to be shut out from the presence of our God, and to remain with the father of lies, in misery, like unto himself; yea, to that being who beguiled our first parents, who transformeth himself nigh unto an angel of light, and stirreth up the children of men unto secret combinations of murder and all manner of secret works of darkness. 2 Nephi 9:10 10 O how great the goodness of our God, who prepareth a way for our escape from the grasp of this awful monster; yea, that monster, death and hell, which I call the death of the body, and also the death of the spirit. 2 Nephi 9:11 11 And because of the way of deliverance of our God, the Holy One of Israel, this death, of which I have spoken, which is the temporal, shall deliver up its dead; which death is the grave. 2 Nephi 9:12 12 And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel. 2 Nephi 9:13 13 O how great the plan of our God! For on the other hand, the paradise of God must deliver up the spirits of the righteous, and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all men become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh, save it be that our knowledge shall be perfect. 2 Nephi 9:14 14 Wherefore, we shall have a perfect knowledge of all our guilt, and our uncleanness, and our nakedness; and the righteous shall have a perfect knowledge of their enjoyment, and their righteousness, being clothed with purity, yea, even with the robe of righteousness. 2 Nephi 9:15 15 And it shall come to pass that when all men shall have passed from this first death unto life, insomuch as they have become immortal, they must appear before the judgment-seat of the Holy One of Israel; and then cometh the judgment, and then must they be judged according to the holy judgment of God. 2 Nephi 9:16 16 And assuredly, as the Lord liveth, for the Lord God hath spoken it, and it is his eternal word, which cannot pass away, that they who are righteous shall be righteous still, and they who are filthy shall be filthy still; wherefore, they who are filthy are the devil and his angels; and they shall go away into everlasting fire; prepared for them; and their torment is as a lake of fire and brimstone, whose flame ascendeth up forever and ever and has no end. 2 Nephi 9:17 17 O the greatness and the justice of our God! For he executeth all his words, and they have gone forth out of his mouth, and his law must be fulfilled. 2 Nephi 9:18 18 But, behold, the righteous, the saints of the Holy One of Israel, they who have believed in the Holy One of Israel, they who have endured the crosses of the world, and despised the shame of it, they shall inherit the kingdom of God, which was prepared for them from the foundation of the world, and their joy shall be full forever. 2 Nephi 9:19 19 O the greatness of the mercy of our God, the Holy One of Israel! For he delivereth his saints from that awful monster the devil, and death, and hell, and that lake of fire and brimstone, which is endless torment. 2 Nephi 9:20 20 O how great the holiness of our God! For he knoweth all things, and there is not anything save he knows it. 2 Nephi 9:21 21 And he cometh into the world that he may save all men if they will hearken unto his voice; for behold, he suffereth the pains of all men, yea, the pains of every living creature, both men, women, and children, who belong to the family of Adam. 2 Nephi 9:22 22 And he suffereth this that the resurrection might pass upon all men, that all might stand before him at the great and judgment day. 2 Nephi 9:23 23 And he commandeth all men that they must repent, and be baptized in his name, having perfect faith in the Holy One of Israel, or they cannot be saved in the kingdom of God. 2 Nephi 9:24 24 And if they will not repent and believe in his name, and be baptized in his name, and endure to the end, they must be damned; for the Lord God, the Holy One of Israel, has spoken it. 2 Nephi 9:25 25 Wherefore, he has given a law; and where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the Holy One of Israel have claim upon them, because of the atonement; for they are delivered by the power of him. 2 Nephi 9:26 26 For the atonement satisfieth the demands of his justice upon all those who have not the law given to them, that they are delivered from that awful monster, death and hell, and the devil, and the lake of fire and brimstone, which is endless torment; and they are restored to that God who gave them breath, which is the Holy One of Israel. 2 Nephi 9:27 27 But wo unto him that has the law given, yea, that has all the commandments of God, like unto us, and that transgresseth them, and that wasteth the days of his probation, for awful is his state! 2 Nephi 9:28 28 O that cunning plan of the evil one! O the vainness, and the frailties, and the foolishness of men! When they are learned they think they are wise, and they hearken not unto the counsel of God, for they set it aside, supposing they know of themselves, wherefore, their wisdom is foolishness and it profiteth them not. And they shall perish. 2 Nephi 9:29 29 But to be learned is good if they hearken unto the counsels of God. 2 Nephi 9:30 30 But wo unto the rich, who are rich as to the things of the world. For because they are rich they despise the poor, and they persecute the meek, and their hearts are upon their treasures; wherefore, their treasure is their God. And behold, their treasure shall perish with them also. 2 Nephi 9:31 31 And wo unto the deaf that will not hear; for they shall perish. 2 Nephi 9:32 32 Wo unto the blind that will not see; for they shall perish also. 2 Nephi 9:33 33 Wo unto the uncircumcised of heart, for a knowledge of their iniquities shall smite them at the last day. 2 Nephi 9:34 34 Wo unto the liar, for he shall be thrust down to hell. 2 Nephi 9:35 35 Wo unto the murderer who deliberately killeth, for he shall die. 2 Nephi 9:36 36 Wo unto them who commit whoredoms, for they shall be thrust down to hell. 2 Nephi 9:37 37 Yea, wo unto those that worship idols, for the devil of all devils delighteth in them. 2 Nephi 9:38 38 And, in fine, wo unto all those who die in their sins; for they shall return to God, and behold his face, and remain in their sins. 2 Nephi 9:39 39 O, my beloved brethren, remember the awfulness in transgressing against that Holy God, and also the awfulness of yielding to the enticings of that cunning one. Remember, to be carnally-minded is death, and to be spiritually-minded is life eternal. 2 Nephi 9:40 40 O, my beloved brethren, give ear to my words. Remember the greatness of the Holy One of Israel. Do not say that I have spoken hard things against you; for if ye do, ye will revile against the truth; for I have spoken the words of your Maker. I know that the words of truth are hard against all uncleanness; but the righteous fear them not, for they love the truth and are not shaken. 2 Nephi 9:41 41 O then, my beloved brethren, come unto the Lord, the Holy One. Remember that his paths are righteous. Behold, the way for man is narrow, but it lieth in a straight course before him, and the keeper of the gate is the Holy One of Israel; and he employeth no servant there; and there is none other way save it be by the gate; for he cannot be deceived, for the Lord God is his name. 2 Nephi 9:42 42 And whoso knocketh, to him will he open; and the wise, and the learned, and they that are rich, who are puffed up because of their learning, and their wisdom, and their riches--yea, they are they whom he despiseth; and save they shall cast these things away, and consider themselves fools before God, and come down in the depths of humility, he will not open unto them. 2 Nephi 9:43 43 But the things of the wise and the prudent shall be hid from them forever--yea, that happiness which is prepared for the saints. 2 Nephi 9:44 44 O, my beloved brethren, remember my words. Behold, I take off my garments, and I shake them before you; I pray the God of my salvation that he view me with his all-searching eye; wherefore, ye shall know at the last day, when all men shall be judged of their works, that the God of Israel did witness that I shook your iniquities from my soul, and that I stand with brightness before him, and am rid of your blood. 2 Nephi 9:45 45 O, my beloved brethren, turn away from your sins; shake off the chains of him that would bind you fast; come unto that God who is the rock of your salvation. 2 Nephi 9:46 46 Prepare your souls for that glorious day when justice shall be administered unto the righteous, even the day of judgment, that ye may not shrink with awful fear; that ye may not remember your awful guilt in perfectness, and be constrained to exclaim: Holy, holy are thy judgments, O Lord God Almighty--but I know my guilt; I transgressed thy law, and my transgressions are mine; and the devil hath obtained me, that I am a prey to his awful misery. 2 Nephi 9:47 47 But behold, my brethren, is it expedient that I should awake you to an awful reality of these things? Would I harrow up your souls if your minds were pure? Would I be plain unto you according to the plainness of the truth if ye were freed from sin? 2 Nephi 9:48 48 Behold, if ye were holy I would speak unto you of holiness; but as ye are not holy, and ye look upon me as a teacher, it must needs be expedient that I teach you the consequences of sin. 2 Nephi 9:49 49 Behold, my soul abhorreth sin, and my heart delighteth in righteousness; and I will praise the holy name of my God. 2 Nephi 9:50 50 Come, my brethren, every one that thirsteth, come ye to the waters; and he that hath no money, come buy and eat; yea, come buy wine and milk without money and without price. 2 Nephi 9:51 51 Wherefore, do not spend money for that which is of no worth, nor your labor for that which cannot satisfy. Hearken diligently unto me, and remember the words which I have spoken; and come unto the Holy One of Israel, and feast upon that which perisheth not, neither can be corrupted, and let your soul delight in fatness. 2 Nephi 9:52 52 Behold, my beloved brethren, remember the words of your God; pray unto him continually by day, and give thanks unto his holy name by night. Let your hearts rejoice. 2 Nephi 9:53 53 And behold how great the covenants of the Lord, and how great his condescensions unto the children of men; and because of his greatness, and his grace and mercy, he has promised unto us that our seed shall not utterly be destroyed, according to the flesh, but that he would preserve them; and in future generations they shall become a righteous branch unto the house of Israel. 2 Nephi 9:54 54 And now, my brethren, I would speak unto you more; but on the morrow I will declare unto you the remainder of my words. Amen. 2 Nephi 10 Chapter 10 2 Nephi 10:1 1 And now I, Jacob, speak unto you again, my beloved brethren, concerning this righteous branch of which I have spoken. 2 Nephi 10:2 2 For behold, the promises which we have obtained are promises unto us according to the flesh; wherefore, as it has been shown unto me that many of our children shall perish in the flesh because of unbelief, nevertheless, God will be merciful unto many; and our children shall be restored, that they may come to that which will give them the true knowledge of their Redeemer. 2 Nephi 10:3 3 Wherefore, as I said unto you, it must needs be expedient that Christ--for in the last night the angel spake unto me that this should be his name--should come among the Jews, among those who are the more wicked part of the world; and they shall crucify him--for thus it behooveth our God, and there is none other nation on earth that would crucify their God. 2 Nephi 10:4 4 For should the mighty miracles be wrought among other nations they would repent, and know that he be their God. 2 Nephi 10:5 5 But because of priestcrafts and iniquities, they at Jerusalem will stiffen their necks against him, that he be crucified. 2 Nephi 10:6 6 Wherefore, because of their iniquities, destructions, famines, pestilences, and bloodshed shall come upon them; and they who shall not be destroyed shall be scattered among all nations. 2 Nephi 10:7 7 But behold, thus saith the Lord God: When the day cometh that they shall believe in me, that I am Christ, then have I covenanted with their fathers that they shall be restored in the flesh, upon the earth, unto the lands of their inheritance. 2 Nephi 10:8 8 And it shall come to pass that they shall be gathered in from their long dispersion, from the isles of the sea, and from the four parts of the earth; and the nations of the Gentiles shall be great in the eyes of me, saith God, in carrying them forth to the lands of their inheritance. 2 Nephi 10:9 9 Yea, the kings of the Gentiles shall be nursing fathers unto them, and their queens shall become nursing mothers; wherefore, the promises of the Lord are great unto the Gentiles, for he hath spoken it, and who can dispute? 2 Nephi 10:10 10 But behold, this land, said God, shall be a land of thine inheritance, and the Gentiles shall be blessed upon the land. 2 Nephi 10:11 11 And this land shall be a land of liberty unto the Gentiles, and there shall be no kings upon the land, who shall raise up unto the Gentiles. 2 Nephi 10:12 12 And I will fortify this land against all other nations. 2 Nephi 10:13 13 And he that fighteth against Zion shall perish, saith God. 2 Nephi 10:14 14 For he that raiseth up a king against me shall perish, for I, the Lord, the king of heaven, will be their king, and I will be a light unto them forever, that hear my words. 2 Nephi 10:15 15 Wherefore, for this cause, that my covenants may be fulfilled which I have made unto the children of men, that I will do unto them while they are in the flesh, I must needs destroy the secret works of darkness, and of murders, and of abominations. 2 Nephi 10:16 16 Wherefore, he that fighteth against Zion, both Jew and Gentile, both bond and free, both male and female, shall perish; for they are they who are the whore of all the earth; for they who are not for me are against me, saith our God. 2 Nephi 10:17 17 For I will fulfil my promises which I have made unto the children of men, that I will do unto them while they are in the flesh-- 2 Nephi 10:18 18 Wherefore, my beloved brethren, thus saith our God: I will afflict thy seed by the hand of the Gentiles; nevertheless, I will soften the hearts of the Gentiles, that they shall be like unto a father to them; wherefore, the Gentiles shall be blessed and numbered among the house of Israel. 2 Nephi 10:19 19 Wherefore, I will consecrate this land unto thy seed, and them who shall be numbered among thy seed, forever, for the land of their inheritance; for it is a choice land, saith God unto me, above all other lands, wherefore I will have all men that dwell thereon that they shall worship me, saith God. 2 Nephi 10:20 20 And now, my beloved brethren, seeing that our merciful God has given us so great knowledge concerning these things, let us remember him, and lay aside our sins, and not hang down our heads, for we are not cast off; nevertheless, we have been driven out of the land of our inheritance; but we have been led to a better land, for the Lord has made the sea our path, and we are upon an isle of the sea. 2 Nephi 10:21 21 But great are the promises of the Lord unto them who are upon the isles of the sea; wherefore as it says isles, there must needs be more than this, and they are inhabited also by our brethren. 2 Nephi 10:22 22 For behold, the Lord God has led away from time to time from the house of Israel, according to his will and pleasure. And now behold, the Lord remembereth all them who have been broken off, wherefore he remembereth us also. 2 Nephi 10:23 23 Therefore, cheer up your hearts, and remember that ye are free to act for yourselves--to choose the way of everlasting death or the way of eternal life. 2 Nephi 10:24 24 Wherefore, my beloved brethren, reconcile yourselves to the will of God, and not to the will of the devil and the flesh; and remember, after ye are reconciled unto God, that it is only in and through the grace of God that ye are saved. 2 Nephi 10:25 25 Wherefore, may God raise you from death by the power of the resurrection, and also from everlasting death by the power of the atonement, that ye may be received into the eternal kingdom of God, that ye may praise him through grace divine. Amen. 2 Nephi 11 Chapter 11 2 Nephi 11:1 1 And now, Jacob spake many more things to my people at that time; nevertheless only these things have I caused to be written, for the things which I have written sufficeth me. 2 Nephi 11:2 2 And now I, Nephi, write more of the words of Isaiah, for my soul delighteth in his words. For I will liken his words unto my people, and I will send them forth unto all my children, for he verily saw my Redeemer, even as I have seen him. 2 Nephi 11:3 3 And my brother, Jacob, also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words. 2 Nephi 11:4 4 Behold, my soul delighteth in proving unto my people the truth of the coming of Christ; for, for this end hath the law of Moses been given; and all things which have been given of God from the beginning of the world, unto man, are the typifying of him. 2 Nephi 11:5 5 And also my soul delighteth in the covenants of the Lord which he hath made to our fathers; yea, my soul delighteth in his grace, and in his justice, and power, and mercy in the great and eternal plan of deliverance from death. 2 Nephi 11:6 6 And my soul delighteth in proving unto my people that save Christ should come all men must perish. 2 Nephi 11:7 7 For if there be no Christ there be no God; and if there be no God we are not, for there could have been no creation. But there is a God, and he is Christ, and he cometh in the fulness of his own time. 2 Nephi 11:8 8 And now I write some of the words of Isaiah, that whoso of my people shall see these words may lift up their hearts and rejoice for all men. Now these are the words, and ye may liken them unto you and unto all men. 2 Nephi 12 Chapter 12 2 Nephi 12:1 1 The word that Isaiah, the son of Amoz, saw concerning Judah and Jerusalem: 2 Nephi 12:2 2 And it shall come to pass in the last days, when the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it. 2 Nephi 12:3 3 And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. 2 Nephi 12:4 4 And he shall judge among the nations, and shall rebuke many people: and they shall beat their swords into plow-shares, and their spears into pruning-hooks--nation shall not lift up sword against nation, neither shall they learn war any more. 2 Nephi 12:5 5 O house of Jacob, come ye and let us walk in the light of the Lord; yea, come, for ye have all gone astray, every one to his wicked ways. 2 Nephi 12:6 6 Therefore, O Lord, thou hast forsaken thy people, the house of Jacob, because they be replenished from the east, and hearken unto soothsayers like the Philistines, and they please themselves in the children of strangers. 2 Nephi 12:7 7 Their land also is full of silver and gold, neither is there any end of their treasures; their land is also full of horses, neither is there any end of their chariots. 2 Nephi 12:8 8 Their land is also full of idols; they worship the work of their own hands, that which their own fingers have made. 2 Nephi 12:9 9 And the mean man boweth not down, and the great man humbleth himself not, therefore, forgive him not. 2 Nephi 12:10 10 O ye wicked ones, enter into the rock, and hide thee in the dust, for the fear of the Lord and the glory of his majesty shall smite thee. 2 Nephi 12:11 11 And it shall come to pass that the lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down, and the Lord alone shall be exalted in that day. 2 Nephi 12:12 12 For the day of the Lord of Hosts soon cometh upon all nations, yea, upon every one; yea, upon the proud and lofty, and upon every one who is lifted up, and he shall be brought low. 2 Nephi 12:13 13 Yea, and the day of the Lord shall come upon all the cedars of Lebanon, for they are high and lifted up; and upon all the oaks of Bashan; 2 Nephi 12:14 14 And upon all the high mountains, and upon all the hills, and upon all the nations which are lifted up, and upon every people; 2 Nephi 12:15 15 And upon every high tower, and upon every fenced wall; 2 Nephi 12:16 16 And upon all the ships of the sea, and upon all the ships of Tarshish, and upon all pleasant pictures. 2 Nephi 12:17 17 And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low; and the Lord alone shall be exalted in that day. 2 Nephi 12:18 18 And the idols he shall utterly abolish. 2 Nephi 12:19 19 And they shall go into the holes of the rocks, and into the caves of the earth, for the fear of the Lord shall come upon them and the glory of his majesty shall smite them, when he ariseth to shake terribly the earth. 2 Nephi 12:20 20 In that day a man shall cast his idols of silver, and his idols of gold, which he hath made for himself to worship, to the moles and to the bats; 2 Nephi 12:21 21 To go into the clefts of the rocks, and into the tops of the ragged rocks, for the fear of the Lord shall come upon them and the majesty of his glory shall smite them, when he ariseth to shake terribly the earth. 2 Nephi 12:22 22 Cease ye from man, whose breath is in his nostrils; for wherein is he to be accounted of? 2 Nephi 13 Chapter 13 2 Nephi 13:1 1 For behold, the Lord, the Lord of Hosts, doth take away from Jerusalem, and from Judah, the stay and the staff, the whole staff of bread, and the whole stay of water-- 2 Nephi 13:2 2 The mighty man, and the man of war, the judge, and the prophet, and the prudent, and the ancient; 2 Nephi 13:3 3 The captain of fifty, and the honorable man, and the counselor, and the cunning artificer, and the eloquent orator. 2 Nephi 13:4 4 And I will give children unto them to be their princes, and babes shall rule over them. 2 Nephi 13:5 5 And the people shall be oppressed, every one by another, and every one by his neighbor; the child shall behave himself proudly against the ancient, and the base against the honorable. 2 Nephi 13:6 6 When a man shall take hold of his brother of the house of his father, and shall say: Thou hast clothing, be thou our ruler, and let not this ruin come under thy hand-- 2 Nephi 13:7 7 In that day shall he swear, saying: I will not be a healer; for in my house there is neither bread nor clothing; make me not a ruler of the people. 2 Nephi 13:8 8 For Jerusalem is ruined, and Judah is fallen, because their tongues and their doings have been against the Lord, to provoke the eyes of his glory. 2 Nephi 13:9 9 The show of their countenance doth witness against them, and doth declare their sin to be even as Sodom, and they cannot hide it. Wo unto their souls, for they have rewarded evil unto themselves! 2 Nephi 13:10 10 Say unto the righteous that it is well with them; for they shall eat the fruit of their doings. 2 Nephi 13:11 11 Wo unto the wicked, for they shall perish; for the reward of their hands shall be upon them! 2 Nephi 13:12 12 And my people, children are their oppressors, and women rule over them. O my people, they who lead thee cause thee to err and destroy the way of thy paths. 2 Nephi 13:13 13 The Lord standeth up to plead, and standeth to judge the people. 2 Nephi 13:14 14 The Lord will enter into judgment with the ancients of his people and the princes thereof; for ye have eaten up the vineyard and the spoil of the poor in your houses. 2 Nephi 13:15 15 What mean ye? Ye beat my people to pieces, and grind the faces of the poor, saith the Lord God of Hosts. 2 Nephi 13:16 16 Moreover, the Lord saith: Because the daughters of Zion are haughty, and walk with stretched-forth necks and wanton eyes, walking and mincing as they go, and making a tinkling with their feet-- 2 Nephi 13:17 17 Therefore the Lord will smite with a scab the crown of the head of the daughters of Zion, and the Lord will discover their secret parts. 2 Nephi 13:18 18 In that day the Lord will take away the bravery of their tinkling ornaments, and cauls, and round tires like the moon; 2 Nephi 13:19 19 The chains and the bracelets, and the mufflers; 2 Nephi 13:20 20 The bonnets, and the ornaments of the legs, and the headbands, and the tablets, and the ear-rings; 2 Nephi 13:21 21 The rings, and nose jewels; 2 Nephi 13:22 22 The changeable suits of apparel, and the mantles, and the wimples, and the crisping-pins; 2 Nephi 13:23 23 The glasses, and the fine linen, and hoods, and the veils. 2 Nephi 13:24 24 And it shall come to pass, instead of sweet smell there shall be stink; and instead of a girdle, a rent; and instead of well set hair, baldness; and instead of a stomacher, a girding of sackcloth; burning instead of beauty. 2 Nephi 13:25 25 Thy men shall fall by the sword and thy mighty in the war. 2 Nephi 13:26 26 And her gates shall lament and mourn; and she shall be desolate, and shall sit upon the ground. 2 Nephi 14 Chapter 14 2 Nephi 14:1 1 And in that day, seven women shall take hold of one man, saying: We will eat our own bread, and wear our own apparel; only let us be called by thy name to take away our reproach. 2 Nephi 14:2 2 In that day shall the branch of the Lord be beautiful and glorious; the fruit of the earth excellent and comely to them that are escaped of Israel. 2 Nephi 14:3 3 And it shall come to pass, they that are left in Zion and remain in Jerusalem shall be called holy, every one that is written among the living in Jerusalem-- 2 Nephi 14:4 4 When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment and by the spirit of burning. 2 Nephi 14:5 5 And the Lord will create upon every dwelling-place of mount Zion, and upon her assemblies, a cloud and smoke by day and the shining of a flaming fire by night; for upon all the glory of Zion shall be a defence. 2 Nephi 14:6 6 And there shall be a tabernacle for a shadow in the daytime from the heat, and for a place of refuge, and a covert from storm and from rain. 2 Nephi 15 Chapter 15 2 Nephi 15:1 1 And then will I sing to my well-beloved a song of my beloved, touching his vineyard. My well-beloved hath a vineyard in a very fruitful hill. 2 Nephi 15:2 2 And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a wine-press therein; and he looked that it should bring forth grapes, and it brought forth wild grapes. 2 Nephi 15:3 3 And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. 2 Nephi 15:4 4 What could have been done more to my vineyard that I have not done in it? Wherefore, when I looked that it should bring forth grapes it brought forth wild grapes. 2 Nephi 15:5 5 And now go to; I will tell you what I will do to my vineyard--I will take away the hedge thereof, and it shall be eaten up; and I will break down the wall thereof, and it shall be trodden down; 2 Nephi 15:6 6 And I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns; I will also command the clouds that they rain no rain upon it. 2 Nephi 15:7 7 For the vineyard of the Lord of Hosts is the house of Israel, and the men of Judah his pleasant plant; and he looked for judgment, and behold, oppression; for righteousness, but behold, a cry. 2 Nephi 15:8 8 Wo unto them that join house to house, till there can be no place, that they may be placed alone in the midst of the earth! 2 Nephi 15:9 9 In mine ears, said the Lord of Hosts, of a truth many houses shall be desolate, and great and fair cities without inhabitant. 2 Nephi 15:10 10 Yea, ten acres of vineyard shall yield one bath, and the seed of a homer shall yield an ephah. 2 Nephi 15:11 11 Wo unto them that rise up early in the morning, that they may follow strong drink, that continue until night, and wine inflame them! 2 Nephi 15:12 12 And the harp, and the viol, the tabret, and pipe, and wine are in their feasts; but they regard not the work of the Lord, neither consider the operation of his hands. 2 Nephi 15:13 13 Therefore, my people are gone into captivity, because they have no knowledge; and their honorable men are famished, and their multitude dried up with thirst. 2 Nephi 15:14 14 Therefore, hell hath enlarged herself, and opened her mouth without measure; and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it. 2 Nephi 15:15 15 And the mean man shall be brought down, and the mighty man shall be humbled, and the eyes of the lofty shall be humbled. 2 Nephi 15:16 16 But the Lord of Hosts shall be exalted in judgment, and God that is holy shall be sanctified in righteousness. 2 Nephi 15:17 17 Then shall the lambs feed after their manner, and the waste places of the fat ones shall strangers eat. 2 Nephi 15:18 18 Wo unto them that draw iniquity with cords of vanity, and sin as it were with a cart rope; 2 Nephi 15:19 19 That say: Let him make speed, hasten his work, that we may see it; and let the counsel of the Holy One of Israel draw nigh and come, that we may know it. 2 Nephi 15:20 20 Wo unto them that call evil good, and good evil, that put darkness for light, and light for darkness, that put bitter for sweet, and sweet for bitter! 2 Nephi 15:21 21 Wo unto the wise in their own eyes and prudent in their own sight! 2 Nephi 15:22 22 Wo unto the mighty to drink wine, and men of strength to mingle strong drink; 2 Nephi 15:23 23 Who justify the wicked for reward, and take away the righteousness of the righteous from him! 2 Nephi 15:24 24 Therefore, as the fire devoureth the stubble, and the flame consumeth the chaff, their root shall be rottenness, and their blossoms shall go up as dust; because they have cast away the law of the Lord of Hosts, and despised the word of the Holy One of Israel. 2 Nephi 15:25 25 Therefore, is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them; and the hills did tremble, and their carcasses were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. 2 Nephi 15:26 26 And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth; and behold, they shall come with speed swiftly; none shall be weary nor stumble among them. 2 Nephi 15:27 27 None shall slumber nor sleep; neither shall the girdle of their loins be loosed, nor the latchet of their shoes be broken; 2 Nephi 15:28 28 Whose arrows shall be sharp, and all their bows bent, and their horses' hoofs shall be counted like flint, and their wheels like a whirlwind, their roaring like a lion. 2 Nephi 15:29 29 They shall roar like young lions; yea, they shall roar, and lay hold of the prey, and shall carry away safe, and none shall deliver. 2 Nephi 15:30 30 And in that day they shall roar against them like the roaring of the sea; and if they look unto the land, behold, darkness and sorrow, and the light is darkened in the heavens thereof. 2 Nephi 16 Chapter 16 2 Nephi 16:1 1 In the year that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. 2 Nephi 16:2 2 Above it stood the seraphim; each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. 2 Nephi 16:3 3 And one cried unto another, and said: Holy, holy, holy, is the Lord of Hosts; the whole earth is full of his glory. 2 Nephi 16:4 4 And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. 2 Nephi 16:5 5 Then said I: Wo is unto me! for I am undone; because I am a man of unclean lips; and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of Hosts. 2 Nephi 16:6 6 Then flew one of the seraphim unto me, having a live coal in his hand, which he had taken with the tongs from off the altar; 2 Nephi 16:7 7 And he laid it upon my mouth, and said: Lo, this has touched thy lips; and thine iniquity is taken away, and thy sin purged. 2 Nephi 16:8 8 Also I heard the voice of the Lord, saying: Whom shall I send, and who will go for us? Then I said: Here am I; send me. 2 Nephi 16:9 9 And he said: Go and tell this people--Hear ye indeed, but they understood not; and see ye indeed, but they perceived not. 2 Nephi 16:10 10 Make the heart of this people fat, and make their ears heavy, and shut their eyes--lest they see with their eyes, and hear with their ears, and understand with their heart, and be converted and be healed. 2 Nephi 16:11 11 Then said I: Lord, how long? And he said: Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate; 2 Nephi 16:12 12 And the Lord have removed men far away, for there shall be a great forsaking in the midst of the land. 2 Nephi 16:13 13 But yet there shall be a tenth, and they shall return, and shall be eaten, as a teil-tree, and as an oak whose substance is in them when they cast their leaves; so the holy seed shall be the substance thereof. 2 Nephi 17 Chapter 17 2 Nephi 17:1 1 And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin, king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. 2 Nephi 17:2 2 And it was told the house of David, saying: Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. 2 Nephi 17:3 3 Then said the Lord unto Isaiah: Go forth now to meet Ahaz, thou and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller's field; 2 Nephi 17:4 4 And say unto him: Take heed, and be quiet; fear not, neither be faint-hearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. 2 Nephi 17:5 5 Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying: 2 Nephi 17:6 6 Let us go up against Judah and vex it, and let us make a breach therein for us, and set a king in the midst of it, yea, the son of Tabeal. 2 Nephi 17:7 7 Thus saith the Lord God: It shall not stand, neither shall it come to pass. 2 Nephi 17:8 8 For the head of Syria is Damascus, and the head of Damascus, Rezin; and within three score and five years shall Ephraim be broken that it be not a people. 2 Nephi 17:9 9 And the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If ye will not believe surely ye shall not be established. 2 Nephi 17:10 10 Moreover, the Lord spake again unto Ahaz, saying: 2 Nephi 17:11 11 Ask thee a sign of the Lord thy God; ask it either in the depths, or in the heights above. 2 Nephi 17:12 12 But Ahaz said: I will not ask, neither will I tempt the Lord. 2 Nephi 17:13 13 And he said: Hear ye now, O house of David; is it a small thing for you to weary men, but will ye weary my God also? 2 Nephi 17:14 14 Therefore, the Lord himself shall give you a sign--Behold, a virgin shall conceive, and shall bear a son, and shall call his name Immanuel. 2 Nephi 17:15 15 Butter and honey shall he eat, that he may know to refuse the evil and to choose the good. 2 Nephi 17:16 16 For before the child shall know to refuse the evil and choose the good, the land that thou abhorrest shall be forsaken of both her kings. 2 Nephi 17:17 17 The Lord shall bring upon thee, and upon thy people, and upon thy father's house, days that have not come from the day that Ephraim departed from Judah, the king of Assyria. 2 Nephi 17:18 18 And it shall come to pass in that day that the Lord shall hiss for the fly that is in the uttermost part of Egypt, and for the bee that is in the land of Assyria. 2 Nephi 17:19 19 And they shall come, and shall rest all of them in the desolate valleys, and in the holes of the rocks, and upon all thorns, and upon all bushes. 2 Nephi 17:20 20 In the same day shall the Lord shave with a razor that is hired, by them beyond the river, by the king of Assyria, the head, and the hair of the feet; and it shall also consume the beard. 2 Nephi 17:21 21 And it shall come to pass in that day, a man shall nourish a young cow and two sheep; 2 Nephi 17:22 22 And it shall come to pass, for the abundance of milk they shall give he shall eat butter; for butter and honey shall every one eat that is left in the land. 2 Nephi 17:23 23 And it shall come to pass in that day, every place shall be, where there were a thousand vines at a thousand silverlings, which shall be for briers and thorns. 2 Nephi 17:24 24 With arrows and with bows shall men come thither, because all the land shall become briers and thorns. 2 Nephi 17:25 25 And all hills that shall be digged with the mattock, there shall not come thither the fear of briers and thorns; but it shall be for the sending forth of oxen, and the treading of lesser cattle. 2 Nephi 18 Chapter 18 2 Nephi 18:1 1 Moreover, the word of the Lord said unto me: Take thee a great roll, and write in it with a man's pen, concerning Maher-shalal-hash-baz. 2 Nephi 18:2 2 And I took unto me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah. 2 Nephi 18:3 3 And I went unto the prophetess; and she conceived and bare a son. Then said the Lord to me: Call his name, Maher-shalal-hash-baz. 2 Nephi 18:4 4 For behold, the child shall not have knowledge to cry, My father, and my mother, before the riches of Damascus and the spoil of Samaria shall be taken away before the king of Assyria. 2 Nephi 18:5 5 The Lord spake also unto me again, saying: 2 Nephi 18:6 6 Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah's son; 2 Nephi 18:7 7 Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria and all his glory; and he shall come up over all his channels, and go over all his banks. 2 Nephi 18:8 8 And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. 2 Nephi 18:9 9 Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear all ye of far countries; gird yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces. 2 Nephi 18:10 10 Take counsel together, and it shall come to naught; speak the word, and it shall not stand; for God is with us. 2 Nephi 18:11 11 For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying: 2 Nephi 18:12 12 Say ye not, A confederacy, to all to whom this people shall say, A confederacy; neither fear ye their fear, nor be afraid. 2 Nephi 18:13 13 Sanctify the Lord of Hosts himself, and let him be your fear, and let him be your dread. 2 Nephi 18:14 14 And he shall be for a sanctuary; but for a stone of stumbling, and for a rock of offense to both the houses of Israel, for a gin and a snare to the inhabitants of Jerusalem. 2 Nephi 18:15 15 And many among them shall stumble and fall, and be broken, and be snared, and be taken. 2 Nephi 18:16 16 Bind up the testimony, seal the law among my disciples. 2 Nephi 18:17 17 And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. 2 Nephi 18:18 18 Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of Hosts, which dwelleth in Mount Zion. 2 Nephi 18:19 19 And when they shall say unto you: Seek unto them that have familiar spirits, and unto wizards that peep and mutter--should not a people seek unto their God for the living to hear from the dead? 2 Nephi 18:20 20 To the law and to the testimony; and if they speak not according to this word, it is because there is no light in them. 2 Nephi 18:21 21 And they shall pass through it hardly bestead and hungry; and it shall come to pass that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward. 2 Nephi 18:22 22 And they shall look unto the earth and behold trouble, and darkness, dimness of anguish, and shall be driven to darkness. 2 Nephi 19 Chapter 19 2 Nephi 19:1 1 Nevertheless, the dimness shall not be such as was in her vexation, when at first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterwards did more grievously afflict by the way of the Red Sea beyond Jordan in Galilee of the nations. 2 Nephi 19:2 2 The people that walked in darkness have seen a great light; they that dwell in the land of the shadow of death, upon them hath the light shined. 2 Nephi 19:3 3 Thou hast multiplied the nation, and increased the joy--they joy before thee according to the joy in harvest, and as men rejoice when they divide the spoil. 2 Nephi 19:4 4 For thou hast broken the yoke of his burden, and the staff of his shoulder, the rod of his oppressor. 2 Nephi 19:5 5 For every battle of the warrior is with confused noise, and garments rolled in blood; but this shall be with burning and fuel of fire. 2 Nephi 19:6 6 For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder; and his name shall be called, Wonderful, Counselor, The Mighty God, The Everlasting Father, The Prince of Peace. 2 Nephi 19:7 7 Of the increase of government and peace there is no end, upon the throne of David, and upon his kingdom to order it, and to establish it with judgment and with justice from henceforth, even forever. The zeal of the Lord of Hosts will perform this. 2 Nephi 19:8 8 The Lord sent his word unto Jacob and it hath lighted upon Israel. 2 Nephi 19:9 9 And all the people shall know, even Ephraim and the inhabitants of Samaria, that say in the pride and stoutness of heart: 2 Nephi 19:10 10 The bricks are fallen down, but we will build with hewn stones; the sycamores are cut down, but we will change them into cedars. 2 Nephi 19:11 11 Therefore the Lord shall set up the adversaries of Rezin against him, and join his enemies together; 2 Nephi 19:12 12 The Syrians before and the Philistines behind; and they shall devour Israel with open mouth. For all this his anger is not turned away, but his hand is stretched out still. 2 Nephi 19:13 13 For the people turneth not unto him that smiteth them, neither do they seek the Lord of Hosts. 2 Nephi 19:14 14 Therefore will the Lord cut off from Israel head and tail, branch and rush in one day. 2 Nephi 19:15 15 The ancient, he is the head; and the prophet that teacheth lies, he is the tail. 2 Nephi 19:16 16 For the leaders of this people cause them to err; and they that are led of them are destroyed. 2 Nephi 19:17 17 Therefore the Lord shall have no joy in their young men, neither shall have mercy on their fatherless and widows; for every one of them is a hypocrite and an evildoer, and every mouth speaketh folly. For all this his anger is not turned away, but his hand is stretched out still. 2 Nephi 19:18 18 For wickedness burneth as the fire; it shall devour the briers and thorns, and shall kindle in the thickets of the forests, and they shall mount up like the lifting up of smoke. 2 Nephi 19:19 19 Through the wrath of the Lord of Hosts is the land darkened, and the people shall be as the fuel of the fire; no man shall spare his brother. 2 Nephi 19:20 20 And he shall snatch on the right hand and be hungry; and he shall eat on the left hand and they shall not be satisfied; they shall eat every man the flesh of his own arm-- 2 Nephi 19:21 21 Manasseh, Ephraim; and Ephraim, Manasseh; they together shall be against Judah. For all this his anger is not turned away, but his hand is stretched out still. 2 Nephi 20 Chapter 20 2 Nephi 20:1 1 Wo unto them that decree unrighteous decrees, and that write grievousness which they have prescribed; 2 Nephi 20:2 2 To turn away the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherless! 2 Nephi 20:3 3 And what will ye do in the day of visitation, and in the desolation which shall come from far? to whom will ye flee for help? and where will ye leave your glory? 2 Nephi 20:4 4 Without me they shall bow down under the prisoners, and they shall fall under the slain. For all this his anger is not turned away, but his hand is stretched out still. 2 Nephi 20:5 5 O Assyrian, the rod of mine anger, and the staff in their hand is their indignation. 2 Nephi 20:6 6 I will send him against a hypocritical nation, and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like the mire of the streets. 2 Nephi 20:7 7 Howbeit he meaneth not so, neither doth his heart think so; but in his heart it is to destroy and cut off nations not a few. 2 Nephi 20:8 8 For he saith: Are not my princes altogether kings? 2 Nephi 20:9 9 Is not Calno as Carchemish? Is not Hamath as Arpad? Is not Samaria as Damascus? 2 Nephi 20:10 10 As my hand hath founded the kingdoms of the idols, and whose graven images did excel them of Jerusalem and of Samaria; 2 Nephi 20:11 11 Shall I not, as I have done unto Samaria and her idols, so do to Jerusalem and to her idols? 2 Nephi 20:12 12 Wherefore it shall come to pass that when the Lord hath performed his whole work upon Mount Zion and upon Jerusalem, I will punish the fruit of the stout heart of the king of Assyria, and the glory of his high looks. 2 Nephi 20:13 13 For he saith: By the strength of my hand and by my wisdom I have done these things; for I am prudent; and I have moved the borders of the people, and have robbed their treasures, and I have put down the inhabitants like a valiant man; 2 Nephi 20:14 14 And my hand hath found as a nest the riches of the people; and as one gathereth eggs that are left have I gathered all the earth; and there was none that moved the wing, or opened the mouth, or peeped. 2 Nephi 20:15 15 Shall the ax boast itself against him that heweth therewith? Shall the saw magnify itself against him that shaketh it? As if the rod should shake itself against them that lift it up, or as if the staff should lift up itself as if it were no wood! 2 Nephi 20:16 16 Therefore shall the Lord, the Lord of Hosts, send among his fat ones, leanness; and under his glory he shall kindle a burning like the burning of a fire. 2 Nephi 20:17 17 And the light of Israel shall be for a fire, and his Holy One for a flame, and shall burn and shall devour his thorns and his briers in one day; 2 Nephi 20:18 18 And shall consume the glory of his forest, and of his fruitful field, both soul and body; and they shall be as when a standard-bearer fainteth. 2 Nephi 20:19 19 And the rest of the trees of his forest shall be few, that a child may write them. 2 Nephi 20:20 20 And it shall come to pass in that day, that the remnant of Israel, and such as are escaped of the house of Jacob, shall no more again stay upon him that smote them, but shall stay upon the Lord, the Holy One of Israel, in truth. 2 Nephi 20:21 21 The remnant shall return, yea, even the remnant of Jacob, unto the mighty God. 2 Nephi 20:22 22 For though thy people Israel be as the sand of the sea, yet a remnant of them shall return; the consumption decreed shall overflow with righteousness. 2 Nephi 20:23 23 For the Lord God of Hosts shall make a consumption, even determined in all the land. 2 Nephi 20:24 24 Therefore, thus saith the Lord God of Hosts: O my people that dwellest in Zion, be not afraid of the Assyrian; he shall smite thee with a rod, and shall lift up his staff against thee, after the manner of Egypt. 2 Nephi 20:25 25 For yet a very little while, and the indignation shall cease, and mine anger in their destruction. 2 Nephi 20:26 26 And the Lord of Hosts shall stir up a scourge for him according to the slaughter of Midian at the rock of Oreb; and as his rod was upon the sea so shall he lift it up after the manner of Egypt. 2 Nephi 20:27 27 And it shall come to pass in that day that his burden shall be taken away from off thy shoulder, and his yoke from off thy neck, and the yoke shall be destroyed because of the anointing. 2 Nephi 20:28 28 He is come to Aiath, he is passed to Migron; at Michmash he hath laid up his carriages. 2 Nephi 20:29 29 They are gone over the passage; they have taken up their lodging at Geba; Ramath is afraid; Gibeah of Saul is fled. 2 Nephi 20:30 30 Lift up the voice, O daughter of Gallim; cause it to be heard unto Laish, O poor Anathoth. 2 Nephi 20:31 31 Madmenah is removed; the inhabitants of Gebim gather themselves to flee. 2 Nephi 20:32 32 As yet shall he remain at Nob that day; he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. 2 Nephi 20:33 33 Behold, the Lord, the Lord of Hosts shall lop the bough with terror; and the high ones of stature shall be hewn down; and the haughty shall be humbled. 2 Nephi 20:34 34 And he shall cut down the thickets of the forests with iron, and Lebanon shall fall by a mighty one. 2 Nephi 21 Chapter 21 2 Nephi 21:1 1 And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. 2 Nephi 21:2 2 And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; 2 Nephi 21:3 3 And shall make him of quick understanding in the fear of the Lord; and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears. 2 Nephi 21:4 4 But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth; and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. 2 Nephi 21:5 5 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 2 Nephi 21:6 6 The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid, and the calf and the young lion and fatling together; and a little child shall lead them. 2 Nephi 21:7 7 And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. 2 Nephi 21:8 8 And the suckling child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. 2 Nephi 21:9 9 They shall not hurt nor destroy in all my holy mountain, for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. 2 Nephi 21:10 10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek; and his rest shall be glorious. 2 Nephi 21:11 11 And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. 2 Nephi 21:12 12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. 2 Nephi 21:13 13 The envy of Ephraim also shall depart, and the adversaries of Judah shall be cut off; Ephraim shall not envy Judah, and Judah shall not vex Ephraim. 2 Nephi 21:14 14 But they shall fly upon the shoulders of the Philistines towards the west; they shall spoil them of the east together; they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. 2 Nephi 21:15 15 And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind he shall shake his hand over the river, and shall smite it in the seven streams, and make men go over dry shod. 2 Nephi 21:16 16 And there shall be a highway for the remnant of his people which shall be left, from Assyria, like as it was to Israel in the day that he came up out of the land of Egypt. 2 Nephi 22 Chapter 22 2 Nephi 22:1 1 And in that day thou shalt say: O Lord, I will praise thee; though thou wast angry with me thine anger is turned away, and thou comfortedst me. 2 Nephi 22:2 2 Behold, God is my salvation; I will trust, and not be afraid; for the Lord JEHOVAH is my strength and my song; he also has become my salvation. 2 Nephi 22:3 3 Therefore, with joy shall ye draw water out of the wells of salvation. 2 Nephi 22:4 4 And in that day shall ye say: Praise the Lord, call upon his name, declare his doings among the people, make mention that his name is exalted. 2 Nephi 22:5 5 Sing unto the Lord; for he hath done excellent things; this is known in all the earth. 2 Nephi 22:6 6 Cry out and shout, thou inhabitant of Zion; for great is the Holy One of Israel in the midst of thee. 2 Nephi 23 Chapter 23 2 Nephi 23:1 1 The burden of Babylon, which Isaiah the son of Amoz did see. 2 Nephi 23:2 2 Lift ye up a banner upon the high mountain, exalt the voice unto them, shake the hand, that they may go into the gates of the nobles. 2 Nephi 23:3 3 I have commanded my sanctified ones, I have also called my mighty ones, for mine anger is not upon them that rejoice in my highness. 2 Nephi 23:4 4 The noise of the multitude in the mountains like as of a great people, a tumultuous noise of the kingdoms of nations gathered together, the Lord of Hosts mustereth the hosts of the battle. 2 Nephi 23:5 5 They come from a far country, from the end of heaven, yea, the Lord, and the weapons of his indignation, to destroy the whole land. 2 Nephi 23:6 6 Howl ye, for the day of the Lord is at hand; it shall come as a destruction from the Almighty. 2 Nephi 23:7 7 Therefore shall all hands be faint, every man's heart shall melt; 2 Nephi 23:8 8 And they shall be afraid; pangs and sorrows shall take hold of them; they shall be amazed one at another; their faces shall be as flames. 2 Nephi 23:9 9 Behold, the day of the Lord cometh, cruel both with wrath and fierce anger, to lay the land desolate; and he shall destroy the sinners thereof out of it. 2 Nephi 23:10 10 For the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened in his going forth, and the moon shall not cause her light to shine. 2 Nephi 23:11 11 And I will punish the world for evil, and the wicked for their iniquity; I will cause the arrogancy of the proud to cease, and will lay down the haughtiness of the terrible. 2 Nephi 23:12 12 I will make a man more precious than fine gold; even a man than the golden wedge of Ophir. 2 Nephi 23:13 13 Therefore, I will shake the heavens, and the earth shall remove out of her place, in the wrath of the Lord of Hosts, and in the day of his fierce anger. 2 Nephi 23:14 14 And it shall be as the chased roe, and as a sheep that no man taketh up; and they shall every man turn to his own people, and flee every one into his own land. 2 Nephi 23:15 15 Every one that is proud shall be thrust through; yea, and every one that is joined to the wicked shall fall by the sword. 2 Nephi 23:16 16 Their children, also shall be dashed to pieces before their eyes; their houses shall be spoiled and their wives ravished. 2 Nephi 23:17 17 Behold, I will stir up the Medes against them, which shall not regard silver and gold, nor shall they delight in it. 2 Nephi 23:18 18 Their bows shall also dash the young men to pieces, and they shall have no pity on the fruit of the womb; their eyes shall not spare children. 2 Nephi 23:19 19 And Babylon, the glory of kingdoms, the beauty of the Chaldees' excellency, shall be as when God overthrew Sodom and Gomorrah. 2 Nephi 23:20 20 It shall never be inhabited, neither shall it be dwelt in from generation to generation: neither shall the Arabian pitch tent there; neither shall the shepherds make their fold there. 2 Nephi 23:21 21 But wild beasts of the desert shall lie there; and their houses shall be full of doleful creatures; and owls shall dwell there, and satyrs shall dance there. 2 Nephi 23:22 22 And the wild beasts of the islands shall cry in their desolate houses, and dragons in their pleasant palaces; and her time is near to come, and her day shall not be prolonged. For I will destroy her speedily; yea, for I will be merciful unto my people, but the wicked shall perish. 2 Nephi 24 Chapter 24 2 Nephi 24:1 1 For the Lord will have mercy on Jacob, and will yet choose Israel, and set them in their own land; and the strangers shall be joined with them, and they shall cleave to the house of Jacob. 2 Nephi 24:2 2 And the people shall take them and bring them to their place; yea, from far unto the ends of the earth; and they shall return to their lands of promise. And the house of Israel shall possess them, and the land of the Lord shall be for servants and handmaids; and they shall take them captives unto whom they were captives; and they shall rule over their oppressors. 2 Nephi 24:3 3 And it shall come to pass in that day that the Lord shall give thee rest, from thy sorrow, and from thy fear, and from the hard bondage wherein thou wast made to serve. 2 Nephi 24:4 4 And it shall come to pass in that day, that thou shalt take up this proverb against the king of Babylon, and say: How hath the oppressor ceased, the golden city ceased! 2 Nephi 24:5 5 The Lord hath broken the staff of the wicked, the scepters of the rulers. 2 Nephi 24:6 6 He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, and none hindereth. 2 Nephi 24:7 7 The whole earth is at rest, and is quiet; they break forth into singing. 2 Nephi 24:8 8 Yea, the fir-trees rejoice at thee, and also the cedars of Lebanon, saying: Since thou art laid down no feller is come up against us. 2 Nephi 24:9 9 Hell from beneath is moved for thee to meet thee at thy coming; it stirreth up the dead for thee, even all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations. 2 Nephi 24:10 10 All they shall speak and say unto thee: Art thou also become weak as we? Art thou become like unto us? 2 Nephi 24:11 11 Thy pomp is brought down to the grave; the noise of thy viols is not heard; the worm is spread under thee, and the worms cover thee. 2 Nephi 24:12 12 How art thou fallen from heaven, O Lucifer, son of the morning! Art thou cut down to the ground, which did weaken the nations! 2 Nephi 24:13 13 For thou hast said in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God; I will sit also upon the mount of the congregation, in the sides of the north; 2 Nephi 24:14 14 I will ascend above the heights of the clouds; I will be like the Most High. 2 Nephi 24:15 15 Yet thou shalt be brought down to hell, to the sides of the pit. 2 Nephi 24:16 16 They that see thee shall narrowly look upon thee, and shall consider thee, and shall say: Is this the man that made the earth to tremble, that did shake kingdoms? 2 Nephi 24:17 17 And made the world as a wilderness, and destroyed the cities thereof, and opened not the house of his prisoners? 2 Nephi 24:18 18 All the kings of the nations, yea, all of them, lie in glory, every one of them in his own house. 2 Nephi 24:19 19 But thou art cast out of thy grave like an abominable branch, and the remnant of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcass trodden under feet. 2 Nephi 24:20 20 Thou shalt not be joined with them in burial, because thou hast destroyed thy land and slain thy people; the seed of evil-doers shall never be renowned. 2 Nephi 24:21 21 Prepare slaughter for his children for the iniquities of their fathers, that they do not rise, nor possess the land, nor fill the face of the world with cities. 2 Nephi 24:22 22 For I will rise up against them, saith the Lord of Hosts, and cut off from Babylon the name, and remnant, and son, and nephew, saith the Lord. 2 Nephi 24:23 23 I will also make it a possession for the bittern, and pools of water; and I will sweep it with the besom of destruction, saith the Lord of Hosts. 2 Nephi 24:24 24 The Lord of Hosts hath sworn, saying: Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand-- 2 Nephi 24:25 25 That I will bring the Assyrian in my land, and upon my mountains tread him under foot; then shall his yoke depart from off them, and his burden depart from off their shoulders. 2 Nephi 24:26 26 This is the purpose that is purposed upon the whole earth; and this is the hand that is stretched out upon all nations. 2 Nephi 24:27 27 For the Lord of Hosts hath purposed, and who shall disannul? And his hand is stretched out, and who shall turn it back? 2 Nephi 24:28 28 In the year that king Ahaz died was this burden. 2 Nephi 24:29 29 Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken; for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent. 2 Nephi 24:30 30 And the first-born of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. 2 Nephi 24:31 31 Howl, O gate; cry, O city; thou, whole Palestina, art dissolved; for there shall come from the north a smoke, and none shall be alone in his appointed times. 2 Nephi 24:32 32 What shall then answer the messengers of the nations? That the Lord hath founded Zion, and the poor of his people shall trust in it. 2 Nephi 25 Chapter 25 2 Nephi 25:1 1 Now I, Nephi, do speak somewhat concerning the words which I have written, which have been spoken by the mouth of Isaiah. For behold, Isaiah spake many things which were hard for many of my people to understand; for they know not concerning the manner of prophesying among the Jews. 2 Nephi 25:2 2 For I, Nephi, have not taught them many things concerning the manner of the Jews; for their works were works of darkness, and their doings were doings of abominations. 2 Nephi 25:3 3 Wherefore, I write unto my people, unto all those that shall receive hereafter these things which I write, that they may know the judgments of God, that they come upon all nations, according to the word which he hath spoken. 2 Nephi 25:4 4 Wherefore, hearken, O my people, which are of the house of Israel, and give ear unto my words; for because the words of Isaiah are not plain unto you, nevertheless they are plain unto all those that are filled with the spirit of prophecy. But I give unto you a prophecy, according to the spirit which is in me; wherefore I shall prophesy according to the plainness which hath been with me from the time that I came out from Jerusalem with my father; for behold, my soul delighteth in plainness unto my people, that they may learn. 2 Nephi 25:5 5 Yea, and my soul delighteth in the words of Isaiah, for I came out from Jerusalem, and mine eyes hath beheld the things of the Jews, and I know that the Jews do understand the things of the prophets, and there is none other people that understand the things which were spoken unto the Jews like unto them, save it be that they are taught after the manner of the things of the Jews. 2 Nephi 25:6 6 But behold, I, Nephi, have not taught my children after the manner of the Jews; but behold, I, of myself, have dwelt at Jerusalem, wherefore I know concerning the regions round about; and I have made mention unto my children concerning the judgments of God, which hath come to pass among the Jews, unto my children, according to all that which Isaiah hath spoken, and I do not write them. 2 Nephi 25:7 7 But behold, I proceed with mine own prophecy, according to my plainness; in the which I know that no man can err; nevertheless, in the days that the prophecies of Isaiah shall be fulfilled men shall know of a surety, at the times when they shall come to pass. 2 Nephi 25:8 8 Wherefore, they are of worth unto the children of men, and he that supposeth that they are not, unto them will I speak particularly, and confine the words unto mine own people; for I know that they shall be of great worth unto them in the last days; for in that day shall they understand them; wherefore, for their good have I written them. 2 Nephi 25:9 9 And as one generation hath been destroyed among the Jews because of iniquity, even so have they been destroyed from generation to generation according to their iniquities; and never hath any of them been destroyed save it were foretold them by the prophets of the Lord. 2 Nephi 25:10 10 Wherefore, it hath been told them concerning the destruction which should come upon them, immediately after my father left Jerusalem; nevertheless, they hardened their hearts; and according to my prophecy they have been destroyed, save it be those which are carried away captive into Babylon. 2 Nephi 25:11 11 And now this I speak because of the spirit which is in me. And notwithstanding they have been carried away they shall return again, and possess the land of Jerusalem; wherefore, they shall be restored again to the land of their inheritance. 2 Nephi 25:12 12 But, behold, they shall have wars, and rumors of wars; and when the day cometh that the Only Begotten of the Father, yea, even the Father of heaven and of earth, shall manifest himself unto them in the flesh, behold, they will reject him, because of their iniquities, and the hardness of their hearts, and the stiffness of their necks. 2 Nephi 25:13 13 Behold, they will crucify him; and after he is laid in a sepulchre for the space of three days he shall rise from the dead, with healing in his wings; and all those who shall believe on his name shall be saved in the kingdom of God. Wherefore, my soul delighteth to prophesy concerning him, for I have seen his day, and my heart doth magnify his holy name. 2 Nephi 25:14 14 And behold it shall come to pass that after the Messiah hath risen from the dead, and hath manifested himself unto his people, unto as many as will believe on his name, behold, Jerusalem shall be destroyed again; for wo unto them that fight against God and the people of his church. 2 Nephi 25:15 15 Wherefore, the Jews shall be scattered among all nations; yea, and also Babylon shall be destroyed; wherefore, the Jews shall be scattered by other nations. 2 Nephi 25:16 16 And after they have been scattered, and the Lord God hath scourged them by other nations for the space of many generations, yea, even down from generation to generation until they shall be persuaded to believe in Christ, the Son of God, and the atonement, which is infinite for all mankind--and when that day shall come that they shall believe in Christ, and worship the Father in his name, with pure hearts and clean hands, and look not forward any more for another Messiah, then, at that time, the day will come that it must needs be expedient that they should believe these things. 2 Nephi 25:17 17 And the Lord will set his hand again the second time to restore his people from their lost and fallen state. Wherefore, he will proceed to do a marvelous work and a wonder among the children of men. 2 Nephi 25:18 18 Wherefore, he shall bring forth his words unto them, which words shall judge them at the last day, for they shall be given them for the purpose of convincing them of the true Messiah, who was rejected by them; and unto the convincing of them that they need not look forward any more for a Messiah to come, for there should not any come, save it should be a false Messiah which should deceive the people; for there is save one Messiah spoken of by the prophets, and that Messiah is he who should be rejected of the Jews. 2 Nephi 25:19 19 For according to the words of the prophets, the Messiah cometh in six hundred years from the time that my father left Jerusalem; and according to the words of the prophets, and also the word of the angel of God, his name shall be Jesus Christ, the Son of God. 2 Nephi 25:20 20 And now, my brethren, I have spoken plainly that ye cannot err. And as the Lord God liveth that brought Israel up out of the land of Egypt, and gave unto Moses power that he should heal the nations after they had been bitten by the poisonous serpents, if they would cast their eyes unto the serpent which he did raise up before them, and also gave him power that he should smite the rock and the water should come forth; yea, behold I say unto you, that as these things are true, and as the Lord God liveth, there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved. 2 Nephi 25:21 21 Wherefore, for this cause hath the Lord God promised unto me that these things which I write shall be kept and preserved, and handed down unto my seed, from generation to generation, that the promise may be fulfilled unto Joseph, that his seed should never perish as long as the earth should stand. 2 Nephi 25:22 22 Wherefore, these things shall go from generation to generation as long as the earth shall stand; and they shall go according to the will and pleasure of God; and the nations who shall possess them shall be judged of them according to the words which are written. 2 Nephi 25:23 23 For we labor diligently to write, to persuade our children, and also our brethren, to believe in Christ, and to be reconciled to God; for we know that it is by grace that we are saved, after all we can do. 2 Nephi 25:24 24 And, notwithstanding we believe in Christ, we keep the law of Moses, and look forward with steadfastness unto Christ, until the law shall be fulfilled. 2 Nephi 25:25 25 For, for this end was the law given; wherefore the law hath become dead unto us, and we are made alive in Christ because of our faith; yet we keep the law because of the commandments. 2 Nephi 25:26 26 And we talk of Christ, we rejoice in Christ, we preach of Christ, we prophesy of Christ, and we write according to our prophecies, that our children may know to what source they may look for a remission of their sins. 2 Nephi 25:27 27 Wherefore, we speak concerning the law that our children may know the deadness of the law; and they, by knowing the deadness of the law, may look forward unto that life which is in Christ, and know for what end the law was given. And after the law is fulfilled in Christ, that they need not harden their hearts against him when the law ought to be done away. 2 Nephi 25:28 28 And now behold, my people, ye are a stiffnecked people; wherefore, I have spoken plainly unto you, that ye cannot misunderstand. And the words which I have spoken shall stand as a testimony against you; for they are sufficient to teach any man the right way; for the right way is to believe in Christ and deny him not; for by denying him ye also deny the prophets and the law. 2 Nephi 25:29 29 And now behold, I say unto you that the right way is to believe in Christ, and deny him not; and Christ is the Holy One of Israel; wherefore ye must bow down before him, and worship him with all your might, mind, and strength, and your whole soul; and if ye do this ye shall in nowise be cast out. 2 Nephi 25:30 30 And, inasmuch as it shall be expedient, ye must keep the performances and ordinances of God until the law shall be fulfilled which was given unto Moses. 2 Nephi 26 Chapter 26 2 Nephi 26:1 1 And after Christ shall have risen from the dead he shall show himself unto you, my children, and my beloved brethren; and the words which he shall speak unto you shall be the law which ye shall do. 2 Nephi 26:2 2 For behold, I say unto you that I have beheld that many generations shall pass away, and there shall be great wars and contentions among my people. 2 Nephi 26:3 3 And after the Messiah shall come there shall be signs given unto my people of his birth, and also of his death and resurrection; and great and terrible shall that day be unto the wicked, for they shall perish; and they perish because they cast out the prophets, and the saints, and stone them, and slay them; wherefore the cry of the blood of the saints shall ascend up to God from the ground against them. 2 Nephi 26:4 4 Wherefore, all those who are proud, and that do wickedly, the day that cometh shall burn them up, saith the Lord of Hosts, for they shall be as stubble. 2 Nephi 26:5 5 And they that kill the prophets, and the saints, the depths of the earth shall swallow them up, saith the Lord of Hosts; and mountains shall cover them, and whirlwinds shall carry them away, and buildings shall fall upon them and crush them to pieces and grind them to powder. 2 Nephi 26:6 6 And they shall be visited with thunderings, and lightnings, and earthquakes, and all manner of destructions, for the fire of the anger of the Lord shall be kindled against them, and they shall be as stubble, and the day that cometh shall consume them, saith the Lord of Hosts. 2 Nephi 26:7 7 O the pain, and the anguish of my soul for the loss of the slain of my people! For I, Nephi, have seen it, and it well nigh consumeth me before the presence of the Lord; but I must cry unto my God: Thy ways are just. 2 Nephi 26:8 8 But behold, the righteous that hearken unto the words of the prophets, and destroy them not, but look forward unto Christ with steadfastness for the signs which are given, notwithstanding all persecution--behold, they are they which shall not perish. 2 Nephi 26:9 9 But the Son of righteousness shall appear unto them; and he shall heal them, and they shall have peace with him, until three generations shall have passed away, and many of the fourth generation shall have passed away in righteousness. 2 Nephi 26:10 10 And when these things have passed away a speedy destruction cometh unto my people; for, notwithstanding the pains of my soul, I have seen it; wherefore, I know that it shall come to pass; and they sell themselves for naught; for, for the reward of their pride and their foolishness they shall reap destruction; for because they yield unto the devil and choose works of darkness rather than light, therefore they must go down to hell. 2 Nephi 26:11 11 For the Spirit of the Lord will not always strive with man. And when the Spirit ceaseth to strive with man then cometh speedy destruction, and this grieveth my soul. 2 Nephi 26:12 12 And as I spake concerning the convincing of the Jews, that Jesus is the very Christ, it must needs be that the Gentiles be convinced also that Jesus is the Christ, the Eternal God; 2 Nephi 26:13 13 And that he manifesteth himself unto all those who believe in him, by the power of the Holy Ghost; yea, unto every nation, kindred, tongue, and people, working mighty miracles, signs, and wonders, among the children of men according to their faith. 2 Nephi 26:14 14 But behold, I prophesy unto you concerning the last days; concerning the days when the Lord God shall bring these things forth unto the children of men. 2 Nephi 26:15 15 After my seed and the seed of my brethren shall have dwindled in unbelief, and shall have been smitten by the Gentiles; yea, after the Lord God shall have camped against them round about, and shall have laid siege against them with a mount, and raised forts against them; and after they shall have been brought down low in the dust, even that they are not, yet the words of the righteous shall be written, and the prayers of the faithful shall be heard, and all those who have dwindled in unbelief shall not be forgotten. 2 Nephi 26:16 16 For those who shall be destroyed shall speak unto them out of the ground, and their speech shall be low out of the dust, and their voice shall be as one that hath a familiar spirit; for the Lord God will give unto him power, that he may whisper concerning them, even as it were out of the ground; and their speech shall whisper out of the dust. 2 Nephi 26:17 17 For thus saith the Lord God: They shall write the things which shall be done among them, and they shall be written and sealed up in a book, and those who have dwindled in unbelief shall not have them, for they seek to destroy the things of God. 2 Nephi 26:18 18 Wherefore, as those who have been destroyed have been destroyed speedily; and the multitude of their terrible ones shall be as chaff that passeth away--yea, thus saith the Lord God: It shall be at an instant, suddenly-- 2 Nephi 26:19 19 And it shall come to pass, that those who have dwindled in unbelief shall be smitten by the hand of the Gentiles. 2 Nephi 26:20 20 And the Gentiles are lifted up in the pride of their eyes, and have stumbled, because of the greatness of their stumbling block, that they have built up many churches; nevertheless, they put down the power and miracles of God, and preach up unto themselves their own wisdom and their own learning, that they may get gain and grind upon the face of the poor. 2 Nephi 26:21 21 And there are many churches built up which cause envyings, and strifes, and malice. 2 Nephi 26:22 22 And there are also secret combinations, even as in times of old, according to the combinations of the devil, for he is the founder of all these things; yea, the founder of murder, and works of darkness; yea, and he leadeth them by the neck with a flaxen cord, until he bindeth them with his strong cords forever. 2 Nephi 26:23 23 For behold, my beloved brethren, I say unto you that the Lord God worketh not in darkness. 2 Nephi 26:24 24 He doeth not anything save it be for the benefit of the world; for he loveth the world, even that he layeth down his own life that he may draw all men unto him. Wherefore, he commandeth none that they shall not partake of his salvation. 2 Nephi 26:25 25 Behold, doth he cry unto any, saying: Depart from me? Behold, I say unto you, Nay; but he saith: Come unto me all ye ends of the earth, buy milk and honey, without money and without price. 2 Nephi 26:26 26 Behold, hath he commanded any that they should depart out of the synagogues, or out of the houses of worship? Behold, I say unto you, Nay. 2 Nephi 26:27 27 Hath he commanded any that they should not partake of his salvation? Behold I say unto you, Nay; but he hath given it free for all men; and he hath commanded his people that they should persuade all men to repentance. 2 Nephi 26:28 28 Behold, hath the Lord commanded any that they should not partake of his goodness? Behold I say unto you, Nay; but all men are privileged the one like unto the other, and none are forbidden. 2 Nephi 26:29 29 He commandeth that there shall be no priestcrafts; for, behold priestcrafts are that men preach and set themselves up for a light unto the world, that they may get gain and praise of the world; but they seek not the welfare of Zion. 2 Nephi 26:30 30 Behold, the Lord hath forbidden this thing; wherefore, the Lord God hath given a commandment that all men should have charity, which charity is love, and except they should have charity they were nothing. Wherefore, if they should have charity they would not suffer the laborer in Zion to perish. 2 Nephi 26:31 31 But the laborer in Zion shall labor for Zion; for if they labor for money they shall perish. 2 Nephi 26:32 32 And again, the Lord God hath commanded that men should not murder; that they should not lie; that they should not steal; that they should not take the name of the Lord their God in vain; that they should not envy; that they should not have malice; that they should not contend one with another; that they should not commit whoredoms; and that they should do none of these things; for whoso doeth them shall perish. 2 Nephi 26:33 33 For none of these iniquities come of the Lord; for he doeth that which is good among the children of men; and he doeth nothing save it be plain unto the children of men; and he inviteth them all to come unto him and partake of his goodness; and he denieth none that come unto him, black and white, bond and free, male and female; and he remembereth the heathen; and all are alike unto God, both Jew and Gentile. 2 Nephi 27 Chapter 27 2 Nephi 27:1 1 But, behold, in the last days, or in the days of the Gentiles--yea, behold all the nations of the Gentiles and also the Jews, both those who shall come upon this land and those who shall be upon other lands, yea, even upon all the lands of the earth, behold, they will be drunken with iniquity and all manner of abominations-- 2 Nephi 27:2 2 And when that day shall come they shall be visited of the Lord of Hosts, with thunder and with earthquake, and with a great noise, and with storm, and with tempest, and with the flame of devouring fire. 2 Nephi 27:3 3 And all the nations that fight against Zion, and that distress her, shall be as a dream of a night vision; yea, it shall be unto them, even as unto a hungry man which dreameth, and behold he eateth but he awaketh and his soul is empty; or like unto a thirsty man which dreameth, and behold he drinketh but he awaketh and behold he is faint, and his soul hath appetite; yea, even so shall the multitude of all the nations be that fight against Mount Zion. 2 Nephi 27:4 4 For behold, all ye that doeth iniquity, stay yourselves and wonder, for ye shall cry out, and cry; yea, ye shall be drunken but not with wine, ye shall stagger but not with strong drink. 2 Nephi 27:5 5 For behold, the Lord hath poured out upon you the spirit of deep sleep. For behold, ye have closed your eyes, and ye have rejected the prophets; and your rulers, and the seers hath he covered because of your iniquity. 2 Nephi 27:6 6 And it shall come to pass that the Lord God shall bring forth unto you the words of a book, and they shall be the words of them which have slumbered. 2 Nephi 27:7 7 And behold the book shall be sealed; and in the book shall be a revelation from God, from the beginning of the world to the ending thereof. 2 Nephi 27:8 8 Wherefore, because of the things which are sealed up, the things which are sealed shall not be delivered in the day of the wickedness and abominations of the people. Wherefore the book shall be kept from them. 2 Nephi 27:9 9 But the book shall be delivered unto a man, and he shall deliver the words of the book, which are the words of those who have slumbered in the dust, and he shall deliver these words unto another; 2 Nephi 27:10 10 But the words which are sealed he shall not deliver, neither shall he deliver the book. For the book shall be sealed by the power of God, and the revelation which was sealed shall be kept in the book until the own due time of the Lord, that they may come forth; for behold, they reveal all things from the foundation of the world unto the end thereof. 2 Nephi 27:11 11 And the day cometh that the words of the book which were sealed shall be read upon the house tops; and they shall be read by the power of Christ; and all things shall be revealed unto the children of men which ever have been among the children of men, and which ever will be even unto the end of the earth. 2 Nephi 27:12 12 Wherefore, at that day when the book shall be delivered unto the man of whom I have spoken, the book shall be hid from the eyes of the world, that the eyes of none shall behold it save it be that three witnesses shall behold it, by the power of God, besides him to whom the book shall be delivered; and they shall testify to the truth of the book and the things therein. 2 Nephi 27:13 13 And there is none other which shall view it, save it be a few according to the will of God, to bear testimony of his word unto the children of men; for the Lord God hath said that the words of the faithful should speak as if it were from the dead. 2 Nephi 27:14 14 Wherefore, the Lord God will proceed to bring forth the words of the book; and in the mouth of as many witnesses as seemeth him good will he establish his word; and wo be unto him that rejecteth the word of God! 2 Nephi 27:15 15 But behold, it shall come to pass that the Lord God shall say unto him to whom he shall deliver the book: Take these words which are not sealed and deliver them to another, that he may show them unto the learned, saying: Read this, I pray thee. And the learned shall say: Bring hither the book, and I will read them. 2 Nephi 27:16 16 And now, because of the glory of the world and to get gain will they say this, and not for the glory of God. 2 Nephi 27:17 17 And the man shall say: I cannot bring the book, for it is sealed. 2 Nephi 27:18 18 Then shall the learned say: I cannot read it. 2 Nephi 27:19 19 Wherefore it shall come to pass, that the Lord God will deliver again the book and the words thereof to him that is not learned; and the man that is not learned shall say: I am not learned. 2 Nephi 27:20 20 Then shall the Lord God say unto him: The learned shall not read them, for they have rejected them, and I am able to do mine own work; wherefore thou shalt read the words which I shall give unto thee. 2 Nephi 27:21 21 Touch not the things which are sealed, for I will bring them forth in mine own due time; for I will show unto the children of men that I am able to do mine own work. 2 Nephi 27:22 22 Wherefore, when thou hast read the words which I have commanded thee, and obtained the witnesses which I have promised unto thee, then shalt thou seal up the book again, and hide it up unto me, that I may preserve the words which thou hast not read, until I shall see fit in mine own wisdom to reveal all things unto the children of men. 2 Nephi 27:23 23 For behold, I am God; and I am a God of miracles; and I will show unto the world that I am the same yesterday, today, and forever; and I work not among the children of men save it be according to their faith. 2 Nephi 27:24 24 And again it shall come to pass that the Lord shall say unto him that shall read the words that shall be delivered him: 2 Nephi 27:25 25 Forasmuch as this people draw near unto me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear towards me is taught by the precepts of men-- 2 Nephi 27:26 26 Therefore, I will proceed to do a marvelous work among this people, yea, a marvelous work and a wonder, for the wisdom of their wise and learned shall perish, and the understanding of their prudent shall be hid. 2 Nephi 27:27 27 And wo unto them that seek deep to hide their counsel from the Lord! And their works are in the dark; and they say: Who seeth us, and who knoweth us? And they also say: Surely, your turning of things upside down shall be esteemed as the potter's clay. But behold, I will show unto them, saith the Lord of Hosts, that I know all their works. For shall the work say of him that made it, he made me not? Or shall the thing framed say of him that framed it, he had no understanding? 2 Nephi 27:28 28 But behold, saith the Lord of Hosts: I will show unto the children of men that it is yet a very little while and Lebanon shall be turned into a fruitful field; and the fruitful field shall be esteemed as a forest. 2 Nephi 27:29 29 And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness. 2 Nephi 27:30 30 And the meek also shall increase, and their joy shall be in the Lord, and the poor among men shall rejoice in the Holy One of Israel. 2 Nephi 27:31 31 For assuredly as the Lord liveth they shall see that the terrible one is brought to naught, and the scorner is consumed, and all that watch for iniquity are cut off; 2 Nephi 27:32 32 And they that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of naught. 2 Nephi 27:33 33 Therefore, thus saith the Lord, who redeemed Abraham, concerning the house of Jacob: Jacob shall not now be ashamed, neither shall his face now wax pale. 2 Nephi 27:34 34 But when he seeth his children, the work of my hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel. 2 Nephi 27:35 35 They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine. 2 Nephi 28 Chapter 28 2 Nephi 28:1 1 And now, behold, my brethren, I have spoken unto you, according as the Spirit hath constrained me; wherefore, I know that they must surely come to pass. 2 Nephi 28:2 2 And the things which shall be written out of the book shall be of great worth unto the children of men, and especially unto our seed, which is a remnant of the house of Israel. 2 Nephi 28:3 3 For it shall come to pass in that day that the churches which are built up, and not unto the Lord, when the one shall say unto the other: Behold, I, I am the Lord's; and the others shall say: I, I am the Lord's; and thus shall every one say that hath built up churches, and not unto the Lord-- 2 Nephi 28:4 4 And they shall contend one with another; and their priests shall contend one with another, and they shall teach with their learning, and deny the Holy Ghost, which giveth utterance. 2 Nephi 28:5 5 And they deny the power of God, the Holy One of Israel; and they say unto the people: Hearken unto us, and hear ye our precept; for behold there is no God today, for the Lord and the Redeemer hath done his work, and he hath given his power unto men; 2 Nephi 28:6 6 Behold, hearken ye unto my precept; if they shall say there is a miracle wrought by the hand of the Lord, believe it not; for this day he is not a God of miracles; he hath done his work. 2 Nephi 28:7 7 Yea, and there shall be many which shall say: Eat, drink, and be merry, for tomorrow we die; and it shall be well with us. 2 Nephi 28:8 8 And there shall also be many which shall say: Eat, drink, and be merry; nevertheless, fear God--he will justify in committing a little sin; yea, lie a little, take the advantage of one because of his words, dig a pit for thy neighbor; there is no harm in this; and do all these things, for tomorrow we die; and if it so be that we are guilty, God will beat us with a few stripes, and at last we shall be saved in the kingdom of God. 2 Nephi 28:9 9 Yea, and there shall be many which shall teach after this manner, false and vain and foolish doctrines, and shall be puffed up in their hearts, and shall seek deep to hide their counsels from the Lord; and their works shall be in the dark. 2 Nephi 28:10 10 And the blood of the saints shall cry from the ground against them. 2 Nephi 28:11 11 Yea, they have all gone out of the way; they have become corrupted. 2 Nephi 28:12 12 Because of pride, and because of false teachers, and false doctrine, their churches have become corrupted, and their churches are lifted up; because of pride they are puffed up. 2 Nephi 28:13 13 They rob the poor because of their fine sanctuaries; they rob the poor because of their fine clothing; and they persecute the meek and the poor in heart, because in their pride they are puffed up. 2 Nephi 28:14 14 They wear stiff necks and high heads; yea, and because of pride, and wickedness, and abominations, and whoredoms, they have all gone astray save it be a few, who are the humble followers of Christ; nevertheless, they are led, that in many instances they do err because they are taught by the precepts of men. 2 Nephi 28:15 15 O the wise, and the learned, and the rich, that are puffed up in the pride of their hearts, and all those who preach false doctrines, and all those who commit whoredoms, and pervert the right way of the Lord, wo, wo, wo be unto them, saith the Lord God Almighty, for they shall be thrust down to hell! 2 Nephi 28:16 16 Wo unto them that turn aside the just for a thing of naught and revile against that which is good, and say that is of no worth! For the day shall come that the Lord God will speedily visit the inhabitants of the earth; and in that day that they are fully ripe in iniquity they shall perish. 2 Nephi 28:17 17 But behold, if the inhabitants of the earth shall repent of their wickedness and abominations they shall not be destroyed, saith the Lord of Hosts. 2 Nephi 28:18 18 But behold, that great and abominable church, the whore of all the earth, must tumble to the earth, and great must be the fall thereof. 2 Nephi 28:19 19 For the kingdom of the devil must shake, and they which belong to it must needs be stirred up unto repentance, or the devil will grasp them with his everlasting chains, and they be stirred up to anger, and perish; 2 Nephi 28:20 20 For behold, at that day shall he rage in the hearts of the children of men, and stir them up to anger against that which is good. 2 Nephi 28:21 21 And others will he pacify, and lull them away into carnal security, that they will say: All is well in Zion; yea, Zion prospereth, all is well--and thus the devil cheateth their souls, and leadeth them away carefully down to hell. 2 Nephi 28:22 22 And behold, others he flattereth away, and telleth them there is no hell; and he saith unto them: I am no devil, for there is none--and thus he whispereth in their ears, until he grasps them with his awful chains, from whence there is no deliverance. 2 Nephi 28:23 23 Yea, they are grasped with death, and hell; and death, and hell, and the devil, and all that have been seized therewith must stand before the throne of God, and be judged according to their works, from whence they must go into the place prepared for them, even a lake of fire and brimstone, which is endless torment. 2 Nephi 28:24 24 Therefore, wo be unto him that is at ease in Zion! 2 Nephi 28:25 25 Wo be unto him that crieth: All is well! 2 Nephi 28:26 26 Yea, wo be unto him that hearkeneth unto the precepts of men, and denieth the power of God, and the gift of the Holy Ghost! 2 Nephi 28:27 27 Yea, wo be unto him that saith: We have received, and we need no more! 2 Nephi 28:28 28 And in fine, wo unto all those who tremble, and are angry because of the truth of God! For behold, he that is built upon the rock receiveth it with gladness; and he that is built upon a sandy foundation trembleth lest he shall fall. 2 Nephi 28:29 29 Wo be unto him that shall say: We have received the word of God, and we need no more of the word of God, for we have enough! 2 Nephi 28:30 30 For behold, thus saith the Lord God: I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more; and from them that shall say, We have enough, from them shall be taken away even that which they have. 2 Nephi 28:31 31 Cursed is he that putteth his trust in man, or maketh flesh his arm, or shall hearken unto the precepts of men, save their precepts shall be given by the power of the Holy Ghost. 2 Nephi 28:32 32 Wo be unto the Gentiles, saith the Lord God of Hosts! For notwithstanding I shall lengthen out mine arm unto them from day to day, they will deny me; nevertheless, I will be merciful unto them, saith the Lord God, if they will repent and come unto me; for mine arm is lengthened out all the day long, saith the Lord God of Hosts. 2 Nephi 29 Chapter 29 2 Nephi 29:1 1 But behold, there shall be many--at that day when I shall proceed to do a marvelous work among them, that I may remember my covenants which I have made unto the children of men, that I may set my hand again the second time to recover my people, which are of the house of Israel; 2 Nephi 29:2 2 And also, that I may remember the promises which I have made unto thee, Nephi, and also unto thy father, that I would remember your seed; and that the words of your seed should proceed forth out of my mouth unto your seed; and my words shall hiss forth unto the ends of the earth, for a standard unto my people, which are of the house of Israel; 2 Nephi 29:3 3 And because my words shall hiss forth--many of the Gentiles shall say: A Bible! A Bible! We have got a Bible, and there cannot be any more Bible. 2 Nephi 29:4 4 But thus saith the Lord God: O fools, they shall have a Bible; and it shall proceed forth from the Jews, mine ancient covenant people. And what thank they the Jews for the Bible which they receive from them? Yea, what do the Gentiles mean? Do they remember the travails, and the labors, and the pains of the Jews, and their diligence unto me, in bringing forth salvation unto the Gentiles? 2 Nephi 29:5 5 O ye Gentiles, have ye remembered the Jews, mine ancient covenant people? Nay; but ye have cursed them, and have hated them, and have not sought to recover them. But behold, I will return all these things upon your own heads; for I the Lord have not forgotten my people. 2 Nephi 29:6 6 Thou fool, that shall say: A Bible, we have got a Bible, and we need no more Bible. Have ye obtained a Bible save it were by the Jews? 2 Nephi 29:7 7 Know ye not that there are more nations than one? Know ye not that I, the Lord your God, have created all men, and that I remember those who are upon the isles of the sea; and that I rule in the heavens above and in the earth beneath; and I bring forth my word unto the children of men, yea, even upon all the nations of the earth? 2 Nephi 29:8 8 Wherefore murmur ye, because that ye shall receive more of my word? Know ye not that the testimony of two nations is a witness unto you that I am God, that I remember one nation like unto another? Wherefore, I speak the same words unto one nation like unto another. And when the two nations shall run together the testimony of the two nations shall run together also. 2 Nephi 29:9 9 And I do this that I may prove unto many that I am the same yesterday, today, and forever; and that I speak forth my words according to mine own pleasure. And because that I have spoken one word ye need not suppose that I cannot speak another; for my work is not yet finished; neither shall it be until the end of man, neither from that time henceforth and forever. 2 Nephi 29:10 10 Wherefore, because that ye have a Bible ye need not suppose that it contains all my words; neither need ye suppose that I have not caused more to be written. 2 Nephi 29:11 11 For I command all men, both in the east and in the west, and in the north, and in the south, and in the islands of the sea, that they shall write the words which I speak unto them; for out of the books which shall be written I will judge the world, every man according to their works, according to that which is written. 2 Nephi 29:12 12 For behold, I shall speak unto the Jews and they shall write it; and I shall also speak unto the Nephites and they shall write it; and I shall also speak unto the other tribes of the house of Israel, which I have led away, and they shall write it; and I shall also speak unto all nations of the earth and they shall write it. 2 Nephi 29:13 13 And it shall come to pass that the Jews shall have the words of the Nephites, and the Nephites shall have the words of the Jews; and the Nephites and the Jews shall have the words of the lost tribes of Israel; and the lost tribes of Israel shall have the words of the Nephites and the Jews. 2 Nephi 29:14 14 And it shall come to pass that my people, which are of the house of Israel, shall be gathered home unto the lands of their possessions; and my word also shall be gathered in one. And I will show unto them that fight against my word and against my people, who are of the house of Israel, that I am God, and that I covenanted with Abraham that I would remember his seed forever. 2 Nephi 30 Chapter 30 2 Nephi 30:1 1 And now behold, my beloved brethren, I would speak unto you; for I, Nephi, would not suffer that ye should suppose that ye are more righteous than the Gentiles shall be. For behold, except ye shall keep the commandments of God ye shall all likewise perish; and because of the words which have been spoken ye need not suppose that the Gentiles are utterly destroyed. 2 Nephi 30:2 2 For behold, I say unto you that as many of the Gentiles as will repent are the covenant people of the Lord; and as many of the Jews as will not repent shall be cast off; for the Lord covenanteth with none save it be with them that repent and believe in his Son, who is the Holy One of Israel. 2 Nephi 30:3 3 And now, I would prophesy somewhat more concerning the Jews and the Gentiles. For after the book of which I have spoken shall come forth, and be written unto the Gentiles, and sealed up again unto the Lord, there shall be many which shall believe the words which are written; and they shall carry them forth unto the remnant of our seed. 2 Nephi 30:4 4 And then shall the remnant of our seed know concerning us, how that we came out from Jerusalem, and that they are descendants of the Jews. 2 Nephi 30:5 5 And the gospel of Jesus Christ shall be declared among them; wherefore, they shall be restored unto the knowledge of their fathers, and also to the knowledge of Jesus Christ, which was had among their fathers. 2 Nephi 30:6 6 And then shall they rejoice; for they shall know that it is a blessing unto them from the hand of God; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall be a pure and delightsome people. 2 Nephi 30:7 7 And it shall come to pass that the Jews which are scattered also shall begin to believe in Christ; and they shall begin to gather in upon the face of the land; and as many as shall believe in Christ shall also become a delightsome people. 2 Nephi 30:8 8 And it shall come to pass that the Lord God shall commence his work among all nations, kindreds, tongues, and people, to bring about the restoration of his people upon the earth. 2 Nephi 30:9 9 And with righteousness shall the Lord God judge the poor, and reprove with equity for the meek of the earth. And he shall smite the earth with the rod of his mouth; and with the breath of his lips shall he slay the wicked. 2 Nephi 30:10 10 For the time speedily cometh that the Lord God shall cause a great division among the people, and the wicked will he destroy; and he will spare his people, yea, even if it so be that he must destroy the wicked by fire. 2 Nephi 30:11 11 And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. 2 Nephi 30:12 12 And then shall the wolf dwell with the lamb; and the leopard shall lie down with the kid, and the calf, and the young lion, and the fatling, together; and a little child shall lead them. 2 Nephi 30:13 13 And the cow and the bear shall feed; their young ones shall lie down together; and the lion shall eat straw like the ox. 2 Nephi 30:14 14 And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice's den. 2 Nephi 30:15 15 They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord as the waters cover the sea. 2 Nephi 30:16 16 Wherefore, the things of all nations shall be made known; yea, all things shall be made known unto the children of men. 2 Nephi 30:17 17 There is nothing which is secret save it shall be revealed; there is no work of darkness save it shall be made manifest in the light; and there is nothing which is sealed upon the earth save it shall be loosed. 2 Nephi 30:18 18 Wherefore, all things which have been revealed unto the children of men shall at that day be revealed; and Satan shall have power over the hearts of the children of men no more, for a long time. And now, my beloved brethren, I make an end of my sayings. 2 Nephi 31 Chapter 31 2 Nephi 31:1 1 And now I, Nephi, make an end of my prophesying unto you, my beloved brethren. And I cannot write but a few things, which I know must surely come to pass; neither can I write but a few of the words of my brother Jacob. 2 Nephi 31:2 2 Wherefore, the things which I have written sufficeth me, save it be a few words which I must speak concerning the doctrine of Christ; wherefore, I shall speak unto you plainly, according to the plainness of my prophesying. 2 Nephi 31:3 3 For my soul delighteth in plainness; for after this manner doth the Lord God work among the children of men. For the Lord God giveth light unto the understanding; for he speaketh unto men according to their language, unto their understanding. 2 Nephi 31:4 4 Wherefore, I would that ye should remember that I have spoken unto you concerning that prophet which the Lord showed unto me, that should baptize the Lamb of God, which should take away the sins of the world. 2 Nephi 31:5 5 And now, if the Lamb of God, he being holy, should have need to be baptized by water, to fulfil all righteousness, O then, how much more need have we, being unholy, to be baptized, yea, even by water! 2 Nephi 31:6 6 And now, I would ask of you, my beloved brethren, wherein the Lamb of God did fulfil all righteousness in being baptized by water? 2 Nephi 31:7 7 Know ye not that he was holy? But notwithstanding he being holy, he showeth unto the children of men that, according to the flesh he humbleth himself before the Father, and witnesseth unto the Father that he would be obedient unto him in keeping his commandments. 2 Nephi 31:8 8 Wherefore, after he was baptized with water the Holy Ghost descended upon him in the form of a dove. 2 Nephi 31:9 9 And again, it showeth unto the children of men the straightness of the path, and the narrowness of the gate, by which they should enter, he having set the example before them. 2 Nephi 31:10 10 And he said unto the children of men: Follow thou me. Wherefore, my beloved brethren, can we follow Jesus save we shall be willing to keep the commandments of the Father? 2 Nephi 31:11 11 And the Father said: Repent ye, repent ye, and be baptized in the name of my Beloved Son. 2 Nephi 31:12 12 And also, the voice of the Son came unto me, saying: He that is baptized in my name, to him will the Father give the Holy Ghost, like unto me; wherefore, follow me, and do the things which ye have seen me do. 2 Nephi 31:13 13 Wherefore, my beloved brethren, I know that if ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the Father that ye are willing to take upon you the name of Christ, by baptism--yea, by following your Lord and your Savior down into the water, according to his word, behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout praises unto the Holy One of Israel. 2 Nephi 31:14 14 But, behold, my beloved brethren, thus came the voice of the Son unto me, saying: After ye have repented of your sins, and witnessed unto the Father that ye are willing to keep my commandments, by the baptism of water, and have received the baptism of fire and of the Holy Ghost, and can speak with a new tongue, yea, even with the tongue of angels, and after this should deny me, it would have been better for you that ye had not known me. 2 Nephi 31:15 15 And I heard a voice from the Father, saying: Yea, the words of my Beloved are true and faithful. He that endureth to the end, the same shall be saved. 2 Nephi 31:16 16 And now, my beloved brethren, I know by this that unless a man shall endure to the end, in following the example of the Son of the living God, he cannot be saved. 2 Nephi 31:17 17 Wherefore, do the things which I have told you I have seen that your Lord and your Redeemer should do; for, for this cause have they been shown unto me, that ye might know the gate by which ye should enter. For the gate by which ye should enter is repentance and baptism by water; and then cometh a remission of your sins by fire and by the Holy Ghost. 2 Nephi 31:18 18 And then are ye in this strait and narrow path which leads to eternal life; yea, ye have entered in by the gate; ye have done according to the commandments of the Father and the Son; and ye have received the Holy Ghost, which witnesses of the Father and the Son, unto the fulfilling of the promise which he hath made, that if ye entered in by the way ye should receive. 2 Nephi 31:19 19 And now, my beloved brethren, after ye have gotten into this strait and narrow path, I would ask if all is done? Behold, I say unto you, Nay; for ye have not come thus far save it were by the word of Christ with unshaken faith in him, relying wholly upon the merits of him who is mighty to save. 2 Nephi 31:20 20 Wherefore, ye must press forward with a steadfastness in Christ, having a perfect brightness of hope, and a love of God and of all men. Wherefore, if ye shall press forward, feasting upon the word of Christ, and endure to the end, behold, thus saith the Father: Ye shall have eternal life. 2 Nephi 31:21 21 And now, behold, my beloved brethren, this is the way; and there is none other way nor name given under heaven whereby man can be saved in the kingdom of God. And now, behold, this is the doctrine of Christ, and the only and true doctrine of the Father, and of the Son, and of the Holy Ghost, which is one God, without end. Amen. 2 Nephi 32 Chapter 32 2 Nephi 32:1 1 And now, behold, my beloved brethren, I suppose that ye ponder somewhat in your hearts concerning that which ye should do after ye have entered in by the way. But, behold, why do ye ponder these things in your hearts? 2 Nephi 32:2 2 Do ye not remember that I said unto you that after ye had received the Holy Ghost ye could speak with the tongue of angels? And now, how could ye speak with the tongue of angels save it were by the Holy Ghost? 2 Nephi 32:3 3 Angels speak by the power of the Holy Ghost; wherefore, they speak the words of Christ. Wherefore, I said unto you, feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do. 2 Nephi 32:4 4 Wherefore, now after I have spoken these words, if ye cannot understand them it will be because ye ask not, neither do ye knock; wherefore, ye are not brought into the light, but must perish in the dark. 2 Nephi 32:5 5 For behold, again I say unto you that if ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do. 2 Nephi 32:6 6 Behold, this is the doctrine of Christ, and there will be no more doctrine given until after he shall manifest himself unto you in the flesh. And when he shall manifest himself unto you in the flesh, the things which he shall say unto you shall ye observe to do. 2 Nephi 32:7 7 And now I, Nephi, cannot say more; the Spirit stoppeth mine utterance, and I am left to mourn because of the unbelief, and the wickedness, and the ignorance, and the stiffneckedness of men; for they will not search knowledge, nor understand great knowledge, when it is given unto them in plainness, even as plain as word can be. 2 Nephi 32:8 8 And now, my beloved brethren, I perceive that ye ponder still in your hearts; and it grieveth me that I must speak concerning this thing. For if ye would hearken unto the Spirit which teacheth a man to pray ye would know that ye must pray; for the evil spirit teacheth not a man to pray, but teacheth him that he must not pray. 2 Nephi 32:9 9 But behold, I say unto you that ye must pray always, and not faint; that ye must not perform any thing unto the Lord save in the first place ye shall pray unto the Father in the name of Christ, that he will consecrate thy performance unto thee, that thy performance may be for the welfare of thy soul. 2 Nephi 33 Chapter 33 2 Nephi 33:1 1 And now I, Nephi, cannot write all the things which were taught among my people; neither am I mighty in writing, like unto speaking; for when a man speaketh by the power of the Holy Ghost the power of the Holy Ghost carrieth it unto the hearts of the children of men. 2 Nephi 33:2 2 But behold, there are many that harden their hearts against the Holy Spirit, that it hath no place in them; wherefore, they cast many things away which are written and esteem them as things of naught. 2 Nephi 33:3 3 But I, Nephi, have written what I have written, and I esteem it as of great worth, and especially unto my people. For I pray continually for them by day, and mine eyes water my pillow by night, because of them; and I cry unto my God in faith, and I know that he will hear my cry. 2 Nephi 33:4 4 And I know that the Lord God will consecrate my prayers for the gain of my people. And the words which I have written in weakness will be made strong unto them; for it persuadeth them to do good; it maketh known unto them of their fathers; and it speaketh of Jesus, and persuadeth them to believe in him, and to endure to the end, which is life eternal. 2 Nephi 33:5 5 And it speaketh harshly against sin, according to the plainness of the truth; wherefore, no man will be angry at the words which I have written save he shall be of the spirit of the devil. 2 Nephi 33:6 6 I glory in plainness; I glory in truth; I glory in my Jesus, for he hath redeemed my soul from hell. 2 Nephi 33:7 7 I have charity for my people, and great faith in Christ that I shall meet many souls spotless at his judgment-seat. 2 Nephi 33:8 8 I have charity for the Jew--I say Jew, because I mean them from whence I came. 2 Nephi 33:9 9 I also have charity for the Gentiles. But behold, for none of these can I hope except they shall be reconciled unto Christ, and enter into the narrow gate, and walk in the strait path which leads to life, and continue in the path until the end of the day of probation. 2 Nephi 33:10 10 And now, my beloved brethren, and also Jew, and all ye ends of the earth, hearken unto these words and believe in Christ; and if ye believe not in these words believe in Christ. And if ye shall believe in Christ ye will believe in these words, for they are the words of Christ, and he hath given them unto me; and they teach all men that they should do good. 2 Nephi 33:11 11 And if they are not the words of Christ, judge ye--for Christ will show unto you, with power and great glory, that they are his words, at the last day; and you and I shall stand face to face before his bar; and ye shall know that I have been commanded of him to write these things, notwithstanding my weakness. 2 Nephi 33:12 12 And I pray the Father in the name of Christ that many of us, if not all, may be saved in his kingdom at that great and last day. 2 Nephi 33:13 13 And now, my beloved brethren, all those who are of the house of Israel, and all ye ends of the earth, I speak unto you as the voice of one crying from the dust: Farewell until that great day shall come. 2 Nephi 33:14 14 And you that will not partake of the goodness of God, and respect the words of the Jews, and also my words, and the words which shall proceed forth out of the mouth of the Lamb of God, behold, I bid you an everlasting farewell, for these words shall condemn you at the last day. 2 Nephi 33:15 15 For what I seal on earth, shall be brought against you at the judgment bar; for thus hath the Lord commanded me, and I must obey. Amen. THE BOOK OF JACOB THE BROTHER OF NEPHI The words of his preaching unto his brethren. He confoundeth a man who seeketh to overthrow the doctrine of Christ. A few words concerning the history of the people of Nephi. Jacob 1 Chapter 1 Jacob 1:1 1 For behold, it came to pass that fifty and five years had passed away from the time that Lehi left Jerusalem; wherefore, Nephi gave me, Jacob, a commandment concerning the small plates, upon which these things are engraven. Jacob 1:2 2 And he gave me, Jacob, a commandment that I should write upon these plates a few of the things which I consider to be most precious; that I should not touch, save it were lightly, concerning the history of this people which are called the people of Nephi. Jacob 1:3 3 For he said that the history of his people should be engraven upon his other plates, and that I should preserve these plates and hand them down unto my seed, from generation to generation. Jacob 1:4 4 And if there were preaching which was sacred, or revelation which was great, or prophesying, that I should engraven the heads of them upon these plates, and touch upon them as much as it were possible, for Christ's sake, and for the sake of our people. Jacob 1:5 5 For because of faith and great anxiety, it truly had been made manifest unto us concerning our people, what things should happen unto them. Jacob 1:6 6 And we also had many revelations, and the spirit of much prophecy; wherefore, we knew of Christ and his kingdom, which should come. Jacob 1:7 7 Wherefore we labored diligently among our people, that we might persuade them to come unto Christ, and partake of the goodness of God, that they might enter into his rest, lest by any means he should swear in his wrath they should not enter in, as in the provocation in the days of temptation while the children of Israel were in the wilderness. Jacob 1:8 8 Wherefore, we would to God that we could persuade all men not to rebel against God, to provoke him to anger, but that all men would believe in Christ, and view his death, and suffer his cross and bear the shame of the world; wherefore, I, Jacob, take it upon me to fulfil the commandment of my brother Nephi. Jacob 1:9 9 Now Nephi began to be old, and he saw that he must soon die; wherefore, he anointed a man to be a king and a ruler over his people now, according to the reigns of the kings. Jacob 1:10 10 The people having loved Nephi exceedingly, he having been a great protector for them, having wielded the sword of Laban in their defence, and having labored in all his days for their welfare-- Jacob 1:11 11 Wherefore, the people were desirous to retain in remembrance his name. And whoso should reign in his stead were called by the people, second Nephi, third Nephi, and so forth, according to the reigns of the kings; and thus they were called by the people, let them be of whatever name they would. Jacob 1:12 12 And it came to pass that Nephi died. Jacob 1:13 13 Now the people which were not Lamanites were Nephites; nevertheless, they were called Nephites, Jacobites, Josephites, Zoramites, Lamanites, Lemuelites, and Ishmaelites. Jacob 1:14 14 But I, Jacob, shall not hereafter distinguish them by these names, but I shall call them Lamanites that seek to destroy the people of Nephi, and those who are friendly to Nephi I shall call Nephites, or the people of Nephi, according to the reigns of the kings. Jacob 1:15 15 And now it came to pass that the people of Nephi, under the reign of the second king, began to grow hard in their hearts, and indulge themselves somewhat in wicked practices, such as like unto David of old desiring many wives and concubines, and also Solomon, his son. Jacob 1:16 16 Yea, and they also began to search much gold and silver, and began to be lifted up somewhat in pride. Jacob 1:17 17 Wherefore I, Jacob, gave unto them these words as I taught them in the temple, having first obtained mine errand from the Lord. Jacob 1:18 18 For I, Jacob, and my brother Joseph had been consecrated priests and teachers of this people, by the hand of Nephi. Jacob 1:19 19 And we did magnify our office unto the Lord, taking upon us the responsibility, answering the sins of the people upon our own heads if we did not teach them the word of God with all diligence; wherefore, by laboring with our might their blood might not come upon our garments; otherwise their blood would come upon our garments, and we would not be found spotless at the last day. Jacob 2 Chapter 2 Jacob 2:1 1 The words which Jacob, the brother of Nephi, spake unto the people of Nephi, after the death of Nephi: Jacob 2:2 2 Now, my beloved brethren, I, Jacob, according to the responsibility which I am under to God, to magnify mine office with soberness, and that I might rid my garments of your sins, I come up into the temple this day that I might declare unto you the word of God. Jacob 2:3 3 And ye yourselves know that I have hitherto been diligent in the office of my calling; but I this day am weighed down with much more desire and anxiety for the welfare of your souls than I have hitherto been. Jacob 2:4 4 For behold, as yet, ye have been obedient unto the word of the Lord, which I have given unto you. Jacob 2:5 5 But behold, hearken ye unto me, and know that by the help of the all-powerful Creator of heaven and earth I can tell you concerning your thoughts, how that ye are beginning to labor in sin, which sin appeareth very abominable unto me, yea, and abominable unto God. Jacob 2:6 6 Yea, it grieveth my soul and causeth me to shrink with shame before the presence of my Maker, that I must testify unto you concerning the wickedness of your hearts. Jacob 2:7 7 And also it grieveth me that I must use so much boldness of speech concerning you, before your wives and your children, many of whose feelings are exceedingly tender and chaste and delicate before God, which thing is pleasing unto God; Jacob 2:8 8 And it supposeth me that they have come up hither to hear the pleasing word of God, yea, the word which healeth the wounded soul. Jacob 2:9 9 Wherefore, it burdeneth my soul that I should be constrained, because of the strict commandment which I have received from God, to admonish you according to your crimes, to enlarge the wounds of those who are already wounded, instead of consoling and healing their wounds; and those who have not been wounded, instead of feasting upon the pleasing word of God have daggers placed to pierce their souls and wound their delicate minds. Jacob 2:10 10 But, notwithstanding the greatness of the task, I must do according to the strict commands of God, and tell you concerning your wickedness and abominations, in the presence of the pure in heart, and the broken heart, and under the glance of the piercing eye of the Almighty God. Jacob 2:11 11 Wherefore, I must tell you the truth according to the plainness of the word of God. For behold, as I inquired of the Lord, thus came the word unto me, saying: Jacob, get thou up into the temple on the morrow, and declare the word which I shall give thee unto this people. Jacob 2:12 12 And now behold, my brethren, this is the word which I declare unto you, that many of you have begun to search for gold, and for silver, and for all manner of precious ores, in the which this land, which is a land of promise unto you and to your seed, doth abound most plentifully. Jacob 2:13 13 And the hand of providence hath smiled upon you most pleasingly, that you have obtained many riches; and because some of you have obtained more abundantly than that of your brethren ye are lifted up in the pride of your hearts, and wear stiff necks and high heads because of the costliness of your apparel, and persecute your brethren because ye suppose that ye are better than they. Jacob 2:14 14 And now, my brethren, do ye suppose that God justifieth you in this thing? Behold, I say unto you, Nay. But he condemneth you, and if ye persist in these things his judgments must speedily come unto you. Jacob 2:15 15 O that he would show you that he can pierce you, and with one glance of his eye he can smite you to the dust! Jacob 2:16 16 O that he would rid you from this iniquity and abomination. And, O that ye would listen unto the word of his commands, and let not this pride of your hearts destroy your souls! Jacob 2:17 17 Think of your brethren like unto yourselves, and be familiar with all and free with your substance, that they may be rich like unto you. Jacob 2:18 18 But before ye seek for riches, seek ye for the kingdom of God. Jacob 2:19 19 And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and ye will seek them for the intent to do good--to clothe the naked, and to feed the hungry, and to liberate the captive, and administer relief to the sick and the afflicted. Jacob 2:20 20 And now, my brethren, I have spoken unto you concerning pride; and those of you which have afflicted your neighbor, and persecuted him because ye were proud in your hearts, of the things which God hath given you, what say ye of it? Jacob 2:21 21 Do ye not suppose that such things are abominable unto him who created all flesh? And the one being is as precious in his sight as the other. And all flesh is of the dust; and for the selfsame end hath he created them, that they should keep his commandments and glorify him forever. Jacob 2:22 22 And now I make an end of speaking unto you concerning this pride. And were it not that I must speak unto you concerning a grosser crime, my heart would rejoice exceedingly because of you. Jacob 2:23 23 But the word of God burdens me because of your grosser crimes. For behold, thus saith the Lord: This people begin to wax in iniquity; they understand not the scriptures, for they seek to excuse themselves in committing whoredoms, because of the things which were written concerning David, and Solomon his son. Jacob 2:24 24 Behold, David and Solomon truly had many wives and concubines, which thing was abominable before me, saith the Lord. Jacob 2:25 25 Wherefore, thus saith the Lord, I have led this people forth out of the land of Jerusalem, by the power of mine arm, that I might raise up unto me a righteous branch from the fruit of the loins of Joseph. Jacob 2:26 26 Wherefore, I the Lord God will not suffer that this people shall do like unto them of old. Jacob 2:27 27 Wherefore, my brethren, hear me, and hearken to the word of the Lord: For there shall not any man among you have save it be one wife; and concubines he shall have none; Jacob 2:28 28 For I, the Lord God, delight in the chastity of women. And whoredoms are an abomination before me; thus saith the Lord of Hosts. Jacob 2:29 29 Wherefore, this people shall keep my commandments, saith the Lord of Hosts, or cursed be the land for their sakes. Jacob 2:30 30 For if I will, saith the Lord of Hosts, raise up seed unto me, I will command my people; otherwise they shall hearken unto these things. Jacob 2:31 31 For behold, I, the Lord, have seen the sorrow, and heard the mourning of the daughters of my people in the land of Jerusalem, yea, and in all the lands of my people, because of the wickedness and abominations of their husbands. Jacob 2:32 32 And I will not suffer, saith the Lord of Hosts, that the cries of the fair daughters of this people, which I have led out of the land of Jerusalem, shall come up unto me against the men of my people, saith the Lord of Hosts. Jacob 2:33 33 For they shall not lead away captive the daughters of my people because of their tenderness, save I shall visit them with a sore curse, even unto destruction; for they shall not commit whoredoms, like unto them of old, saith the Lord of Hosts. Jacob 2:34 34 And now behold, my brethren, ye know that these commandments were given to our father, Lehi; wherefore, ye have known them before; and ye have come unto great condemnation; for ye have done these things which ye ought not to have done. Jacob 2:35 35 Behold, ye have done greater iniquities than the Lamanites, our brethren. Ye have broken the hearts of your tender wives, and lost the confidence of your children, because of your bad examples before them; and the sobbings of their hearts ascend up to God against you. And because of the strictness of the word of God, which cometh down against you, many hearts died, pierced with deep wounds. Jacob 3 Chapter 3 Jacob 3:1 1 But behold, I, Jacob, would speak unto you that are pure in heart. Look unto God with firmness of mind, and pray unto him with exceeding faith, and he will console you in your afflictions, and he will plead your cause, and send down justice upon those who seek your destruction. Jacob 3:2 2 O all ye that are pure in heart, lift up your heads and receive the pleasing word of God, and feast upon his love; for ye may, if your minds are firm, forever. Jacob 3:3 3 But, wo, wo, unto you that are not pure in heart, that are filthy this day before God; for except ye repent the land is cursed for your sakes; and the Lamanites, which are not filthy like unto you, nevertheless they are cursed with a sore cursing, shall scourge you even unto destruction. Jacob 3:4 4 And the time speedily cometh, that except ye repent they shall possess the land of your inheritance, and the Lord God will lead away the righteous out from among you. Jacob 3:5 5 Behold, the Lamanites your brethren, whom ye hate because of their filthiness and the cursing which hath come upon their skins, are more righteous than you; for they have not forgotten the commandment of the Lord, which was given unto our father--that they should have save it were one wife, and concubines they should have none, and there should not be whoredoms committed among them. Jacob 3:6 6 And now, this commandment they observe to keep; wherefore, because of this observance, in keeping this commandment, the Lord God will not destroy them, but will be merciful unto them; and one day they shall become a blessed people. Jacob 3:7 7 Behold, their husbands love their wives, and their wives love their husbands; and their husbands and their wives love their children; and their unbelief and their hatred towards you is because of the iniquity of their fathers; wherefore, how much better are you than they, in the sight of your great Creator? Jacob 3:8 8 O my brethren, I fear that unless ye shall repent of your sins that their skins will be whiter than yours, when ye shall be brought with them before the throne of God. Jacob 3:9 9 Wherefore, a commandment I give unto you, which is the word of God, that ye revile no more against them because of the darkness of their skins; neither shall ye revile against them because of their filthiness; but ye shall remember your own filthiness, and remember that their filthiness came because of their fathers. Jacob 3:10 10 Wherefore, ye shall remember your children, how that ye have grieved their hearts because of the example that ye have set before them; and also, remember that ye may, because of your filthiness, bring your children unto destruction, and their sins be heaped upon your heads at the last day. Jacob 3:11 11 O my brethren, hearken unto my words; arouse the faculties of your souls; shake yourselves that ye may awake from the slumber of death; and loose yourselves from the pains of hell that ye may not become angels to the devil, to be cast into that lake of fire and brimstone which is the second death. Jacob 3:12 12 And now I, Jacob, spake many more things unto the people of Nephi, warning them against fornication and lasciviousness, and every kind of sin, telling them the awful consequences of them. Jacob 3:13 13 And a hundredth part of the proceedings of this people, which now began to be numerous, cannot be written upon these plates; but many of their proceedings are written upon the larger plates, and their wars, and their contentions, and the reigns of their kings. Jacob 3:14 14 These plates are called the plates of Jacob, and they were made by the hand of Nephi. And I make an end of speaking these words. Jacob 4 Chapter 4 Jacob 4:1 1 Now behold, it came to pass that I, Jacob, having ministered much unto my people in word, (and I cannot write but a little of my words, because of the difficulty of engraving our words upon plates) and we know that the things which we write upon plates must remain; Jacob 4:2 2 But whatsoever things we write upon anything save it be upon plates must perish and vanish away; but we can write a few words upon plates, which will give our children, and also our beloved brethren, a small degree of knowledge concerning us, or concerning their fathers-- Jacob 4:3 3 Now in this thing we do rejoice; and we labor diligently to engraven these words upon plates, hoping that our beloved brethren and our children will receive them with thankful hearts, and look upon them that they may learn with joy and not with sorrow, neither with contempt, concerning their first parents. Jacob 4:4 4 For, for this intent have we written these things, that they may know that we knew of Christ, and we had a hope of his glory many hundred years before his coming; and not only we ourselves had a hope of his glory, but also all the holy prophets which were before us. Jacob 4:5 5 Behold, they believed in Christ and worshiped the Father in his name, and also we worship the Father in his name. And for this intent we keep the law of Moses, it pointing our souls to him; and for this cause it is sanctified unto us for righteousness, even as it was accounted unto Abraham in the wilderness to be obedient unto the commands of God in offering up his son Isaac, which is a similitude of God and his Only Begotten Son. Jacob 4:6 6 Wherefore, we search the prophets, and we have many revelations and the spirit of prophecy; and having all these witnesses we obtain a hope, and our faith becometh unshaken, insomuch that we truly can command in the name of Jesus and the very trees obey us, or the mountains, or the waves of the sea. Jacob 4:7 7 Nevertheless, the Lord God showeth us our weakness that we may know that it is by his grace, and his great condescensions unto the children of men, that we have power to do these things. Jacob 4:8 8 Behold, great and marvelous are the works of the Lord. How unsearchable are the depths of the mysteries of him; and it is impossible that man should find out all his ways. And no man knoweth of his ways save it be revealed unto him; wherefore, brethren, despise not the revelations of God. Jacob 4:9 9 For behold, by the power of his word man came upon the face of the earth, which earth was created by the power of his word. Wherefore, if God being able to speak and the world was, and to speak and man was created, O then, why not able to command the earth, or the workmanship of his hands upon the face of it, according to his will and pleasure? Jacob 4:10 10 Wherefore, brethren, seek not to counsel the Lord, but to take counsel from his hand. For behold, ye yourselves know that he counseleth in wisdom, and in justice, and in great mercy, over all his works. Jacob 4:11 11 Wherefore, beloved brethren, be reconciled unto him through the atonement of Christ, his Only Begotten Son, and ye may obtain a resurrection, according to the power of the resurrection which is in Christ, and be presented as the first-fruits of Christ unto God, having faith, and obtained a good hope of glory in him before he manifesteth himself in the flesh. Jacob 4:12 12 And now, beloved, marvel not that I tell you these things; for why not speak of the atonement of Christ, and attain to a perfect knowledge of him, as to attain to the knowledge of a resurrection and the world to come? Jacob 4:13 13 Behold, my brethren, he that prophesieth, let him prophesy to the understanding of men; for the Spirit speaketh the truth and lieth not. Wherefore, it speaketh of things as they really are, and of things as they really will be; wherefore, these things are manifested unto us plainly, for the salvation of our souls. But behold, we are not witnesses alone in these things; for God also spake them unto prophets of old. Jacob 4:14 14 But behold, the Jews were a stiffnecked people; and they despised the words of plainness, and killed the prophets, and sought for things that they could not understand. Wherefore, because of their blindness, which blindness came by looking beyond the mark, they must needs fall; for God hath taken away his plainness from them, and delivered unto them many things which they cannot understand, because they desired it. And because they desired it God hath done it, that they may stumble. Jacob 4:15 15 And now I, Jacob, am led on by the Spirit unto prophesying; for I perceive by the workings of the Spirit which is in me, that by the stumbling of the Jews they will reject the stone upon which they might build and have safe foundation. Jacob 4:16 16 But behold, according to the scriptures, this stone shall become the great, and the last, and the only sure foundation, upon which the Jews can build. Jacob 4:17 17 And now, my beloved, how is it possible that these, after having rejected the sure foundation, can ever build upon it, that it may become the head of their corner? Jacob 4:18 18 Behold, my beloved brethren, I will unfold this mystery unto you; if I do not, by any means, get shaken from my firmness in the Spirit, and stumble because of my over anxiety for you. Jacob 5 Chapter 5 Jacob 5:1 1 Behold, my brethren, do ye not remember to have read the words of the prophet Zenos, which he spake unto the house of Israel, saying: Jacob 5:2 2 Hearken, O ye house of Israel, and hear the words of me, a prophet of the Lord. Jacob 5:3 3 For behold, thus saith the Lord, I will liken thee, O house of Israel, like unto a tame olive-tree, which a man took and nourished in his vineyard; and it grew, and waxed old, and began to decay. Jacob 5:4 4 And it came to pass that the master of the vineyard went forth, and he saw that his olive-tree began to decay; and he said: I will prune it, and dig about it, and nourish it, that perhaps it may shoot forth young and tender branches, and it perish not. Jacob 5:5 5 And it came to pass that he pruned it, and digged about it, and nourished it according to his word. Jacob 5:6 6 And it came to pass that after many days it began to put forth somewhat a little, young and tender branches; but behold, the main top thereof began to perish. Jacob 5:7 7 And it came to pass that the master of the vineyard saw it, and he said unto his servant: It grieveth me that I should lose this tree; wherefore, go and pluck the branches from a wild olive-tree, and bring them hither unto me; and we will pluck off those main branches which are beginning to wither away, and we will cast them into the fire that they may be burned. Jacob 5:8 8 And behold, saith the Lord of the vineyard, I take away many of these young and tender branches, and I will graft them whithersoever I will; and it mattereth not that if it so be that the root of this tree will perish, I may preserve the fruit thereof unto myself; wherefore, I will take these young and tender branches, and I will graft them whithersoever I will. Jacob 5:9 9 Take thou the branches of the wild olive-tree, and graft them in, in the stead thereof; and these which I have plucked off I will cast into the fire and burn them, that they may not cumber the ground of my vineyard. Jacob 5:10 10 And it came to pass that the servant of the Lord of the vineyard did according to the word of the Lord of the vineyard, and grafted in the branches of the wild olive-tree. Jacob 5:11 11 And the Lord of the vineyard caused that it should be digged about, and pruned, and nourished, saying unto his servant: It grieveth me that I should lose this tree; wherefore, that perhaps I might preserve the roots thereof that they perish not, that I might preserve them unto myself, I have done this thing. Jacob 5:12 12 Wherefore, go thy way; watch the tree, and nourish it, according to my words. Jacob 5:13 13 And these will I place in the nethermost part of my vineyard, whithersoever I will, it mattereth not unto thee; and I do it that I may preserve unto myself the natural branches of the tree; and also, that I may lay up fruit thereof against the season, unto myself; for it grieveth me that I should lose this tree and the fruit thereof. Jacob 5:14 14 And it came to pass that the Lord of the vineyard went his way, and hid the natural branches of the tame olive-tree in the nethermost parts of the vineyard, some in one and some in another, according to his will and pleasure. Jacob 5:15 15 And it came to pass that a long time passed away, and the Lord of the vineyard said unto his servant: Come, let us go down into the vineyard, that we may labor in the vineyard. Jacob 5:16 16 And it came to pass that the Lord of the vineyard, and also the servant, went down into the vineyard to labor. And it came to pass that the servant said unto his master: Behold, look here; behold the tree. Jacob 5:17 17 And it came to pass that the Lord of the vineyard looked and beheld the tree in the which the wild olive branches had been grafted; and it had sprung forth and begun to bear fruit. And he beheld that it was good; and the fruit thereof was like unto the natural fruit. Jacob 5:18 18 And he said unto the servant: Behold, the branches of the wild tree have taken hold of the moisture of the root thereof, that the root thereof hath brought forth much strength; and because of the much strength of the root thereof the wild branches have brought forth tame fruit. Now, if we had not grafted in these branches, the tree thereof would have perished. And now, behold, I shall lay up much fruit, which the tree thereof hath brought forth; and the fruit thereof I shall lay up against the season, unto mine own self. Jacob 5:19 19 And it came to pass that the Lord of the vineyard said unto the servant: Come, let us go to the nethermost part of the vineyard, and behold if the natural branches of the tree have not brought forth much fruit also, that I may lay up of the fruit thereof against the season, unto mine own self. Jacob 5:20 20 And it came to pass that they went forth whither the master had hid the natural branches of the tree, and he said unto the servant: Behold these; and he beheld the first that it had brought forth much fruit; and he beheld also that it was good. And he said unto the servant: Take of the fruit thereof, and lay it up against the season, that I may preserve it unto mine own self; for behold, said he, this long time have I nourished it, and it hath brought forth much fruit. Jacob 5:21 21 And it came to pass that the servant said unto his master: How comest thou hither to plant this tree, or this branch of the tree? For behold, it was the poorest spot in all the land of thy vineyard. Jacob 5:22 22 And the Lord of the vineyard said unto him: Counsel me not; I knew that it was a poor spot of ground; wherefore, I said unto thee, I have nourished it this long time, and thou beholdest that it hath brought forth much fruit. Jacob 5:23 23 And it came to pass that the Lord of the vineyard said unto his servant: Look hither; behold I have planted another branch of the tree also; and thou knowest that this spot of ground was poorer than the first. But, behold the tree. I have nourished it this long time, and it hath brought forth much fruit; therefore, gather it, and lay it up against the season, that I may preserve it unto mine own self. Jacob 5:24 24 And it came to pass that the Lord of the vineyard said again unto his servant: Look hither, and behold another branch also, which I have planted; behold that I have nourished it also, and it hath brought forth fruit. Jacob 5:25 25 And he said unto the servant: Look hither and behold the last. Behold, this have I planted in a good spot of ground; and I have nourished it this long time, and only a part of the tree hath brought forth tame fruit, and the other part of the tree hath brought forth wild fruit; behold, I have nourished this tree like unto the others. Jacob 5:26 26 And it came to pass that the Lord of the vineyard said unto the servant: Pluck off the branches that have not brought forth good fruit, and cast them into the fire. Jacob 5:27 27 But behold, the servant said unto him: Let us prune it, and dig about it, and nourish it a little longer, that perhaps it may bring forth good fruit unto thee, that thou canst lay it up against the season. Jacob 5:28 28 And it came to pass that the Lord of the vineyard and the servant of the Lord of the vineyard did nourish all the fruit of the vineyard. Jacob 5:29 29 And it came to pass that a long time had passed away, and the Lord of the vineyard said unto his servant: Come, let us go down into the vineyard, that we may labor again in the vineyard. For behold, the time draweth near, and the end soon cometh; wherefore, I must lay up fruit against the season, unto mine own self. Jacob 5:30 30 And it came to pass that the Lord of the vineyard and the servant went down into the vineyard; and they came to the tree whose natural branches had been broken off, and the wild branches had been grafted in; and behold all sorts of fruit did cumber the tree. Jacob 5:31 31 And it came to pass that the Lord of the vineyard did taste of the fruit, every sort according to its number. And the Lord of the vineyard said: Behold, this long time have we nourished this tree, and I have laid up unto myself against the season much fruit. Jacob 5:32 32 But behold, this time it hath brought forth much fruit, and there is none of it which is good. And behold, there are all kinds of bad fruit; and it profiteth me nothing, notwithstanding all our labor; and now it grieveth me that I should lose this tree. Jacob 5:33 33 And the Lord of the vineyard said unto the servant: What shall we do unto the tree, that I may preserve again good fruit thereof unto mine own self? Jacob 5:34 34 And the servant said unto his master: Behold, because thou didst graft in the branches of the wild olive-tree they have nourished the roots, that they are alive and they have not perished; wherefore thou beholdest that they are yet good. Jacob 5:35 35 And it came to pass that the Lord of the vineyard said unto his servant: The tree profiteth me nothing, and the roots thereof profit me nothing so long as it shall bring forth evil fruit. Jacob 5:36 36 Nevertheless, I know that the roots are good, and for mine own purpose I have preserved them; and because of their much strength they have hitherto brought forth, from the wild branches, good fruit. Jacob 5:37 37 But behold, the wild branches have grown and have overrun the roots thereof; and because that the wild branches have overcome the roots thereof it hath brought forth much evil fruit; and because that it hath brought forth so much evil fruit thou beholdest that it beginneth to perish; and it will soon become ripened, that it may be cast into the fire, except we should do something for it to preserve it. Jacob 5:38 38 And it came to pass that the Lord of the vineyard said unto his servant: Let us go down into the nethermost parts of the vineyard, and behold if the natural branches have also brought forth evil fruit. Jacob 5:39 39 And it came to pass that they went down into the nethermost parts of the vineyard. And it came to pass that they beheld that the fruit of the natural branches had become corrupt also; yea, the first and the second and also the last; and they had all become corrupt. Jacob 5:40 40 And the wild fruit of the last had overcome that part of the tree which brought forth good fruit, even that the branch had withered away and died. Jacob 5:41 41 And it came to pass that the Lord of the vineyard wept, and said unto the servant: What could I have done more for my vineyard? Jacob 5:42 42 Behold, I knew that all the fruit of the vineyard, save it were these, had become corrupted. And now these which have once brought forth good fruit have also become corrupted; and now all the trees of my vineyard are good for nothing save it be to be hewn down and cast into the fire. Jacob 5:43 43 And behold this last, whose branch hath withered away, I did plant in a good spot of ground; yea, even that which was choice unto me above all other parts of the land of my vineyard. Jacob 5:44 44 And thou beheldest that I also cut down that which cumbered this spot of ground, that I might plant this tree in the stead thereof. Jacob 5:45 45 And thou beheldest that a part thereof brought forth good fruit, and a part thereof brought forth wild fruit; and because I plucked not the branches thereof and cast them into the fire, behold, they have overcome the good branch that it hath withered away. Jacob 5:46 46 And now, behold, notwithstanding all the care which we have taken of my vineyard, the trees thereof have become corrupted, that they bring forth no good fruit; and these I had hoped to preserve, to have laid up fruit thereof against the season, unto mine own self. But, behold, they have become like unto the wild olive-tree, and they are of no worth but to be hewn down and cast into the fire; and it grieveth me that I should lose them. Jacob 5:47 47 But what could I have done more in my vineyard? Have I slackened mine hand, that I have not nourished it, Nay, I have nourished it, and I have digged about it, and I have pruned it, and I have dunged it; and I have stretched forth mine hand almost all the day long, and the end draweth nigh. And it grieveth me that I should hew down all the trees of my vineyard, and cast them into the fire that they should be burned. Who is it that has corrupted my vineyard? Jacob 5:48 48 And it came to pass that the servant said unto his master: Is it not the loftiness of thy vineyard--have not the branches thereof overcome the roots which are good? And because the branches have overcome the roots thereof, behold they grew faster than the strength of the roots, taking strength unto themselves. Behold, I say, is not this the cause that the trees of thy vineyard have become corrupted? Jacob 5:49 49 And it came to pass that the Lord of the vineyard said unto the servant: Let us go to and hew down the trees of the vineyard and cast them into the fire, that they shall not cumber the ground of my vineyard, for I have done all. What could I have done more for my vineyard? Jacob 5:50 50 But, behold, the servant said unto the Lord of the vineyard: Spare it a little longer. Jacob 5:51 51 And the Lord said: Yea, I will spare it a little longer, for it grieveth me that I should lose the trees of my vineyard. Jacob 5:52 52 Wherefore, let us take of the branches of these which I have planted in the nethermost parts of my vineyard, and let us graft them into the tree from whence they came; and let us pluck from the tree those branches whose fruit is most bitter, and graft in the natural branches of the tree in the stead thereof. Jacob 5:53 53 And this will I do that the tree may not perish, that, perhaps, I may preserve unto myself the roots thereof for mine own purpose. Jacob 5:54 54 And, behold, the roots of the natural branches of the tree which I planted whithersoever I would are yet alive; wherefore, that I may preserve them also for mine own purpose, I will take of the branches of this tree, and I will graft them in unto them. Yea, I will graft in unto them the branches of their mother tree, that I may preserve the roots also unto mine own self, that when they shall be sufficiently strong perhaps they may bring forth good fruit unto me, and I may yet have glory in the fruit of my vineyard. Jacob 5:55 55 And it came to pass that they took from the natural tree which had become wild, and grafted in unto the natural trees, which also had become wild. Jacob 5:56 56 And they also took of the natural trees which had become wild, and grafted into their mother tree. Jacob 5:57 57 And the Lord of the vineyard said unto the servant: Pluck not the wild branches from the trees, save it be those which are most bitter; and in them ye shall graft according to that which I have said. Jacob 5:58 58 And we will nourish again the trees of the vineyard, and we will trim up the branches thereof; and we will pluck from the trees those branches which are ripened, that must perish, and cast them into the fire. Jacob 5:59 59 And this I do that, perhaps, the roots thereof may take strength because of their goodness; and because of the change of the branches, that the good may overcome the evil. Jacob 5:60 60 And because that I have preserved the natural branches and the roots thereof, and that I have grafted in the natural branches again into their mother tree, and have preserved the roots of their mother tree, that, perhaps, the trees of my vineyard may bring forth again good fruit; and that I may have joy again in the fruit of my vineyard, and, perhaps, that I may rejoice exceedingly that I have preserved the roots and the branches of the first fruit-- Jacob 5:61 61 Wherefore, go to, and call servants, that we may labor diligently with our might in the vineyard, that we may prepare the way, that I may bring forth again the natural fruit, which natural fruit is good and the most precious above all other fruit. Jacob 5:62 62 Wherefore, let us go to and labor with our might this last time, for behold the end draweth nigh, and this is for the last time that I shall prune my vineyard. Jacob 5:63 63 Graft in the branches; begin at the last that they may be first, and that the first may be last, and dig about the trees, both old and young, the first and the last; and the last and the first, that all may be nourished once again for the last time. Jacob 5:64 64 Wherefore, dig about them, and prune them, and dung them once more, for the last time, for the end draweth nigh. And if it be so that these last grafts shall grow, and bring forth the natural fruit, then shall ye prepare the way for them, that they may grow. Jacob 5:65 65 And as they begin to grow ye shall clear away the branches which bring forth bitter fruit, according to the strength of the good and the size thereof; and ye shall not clear away the bad thereof all at once, lest the roots thereof should be too strong for the graft, and the graft thereof shall perish, and I lose the trees of my vineyard. Jacob 5:66 66 For it grieveth me that I should lose the trees of my vineyard; wherefore ye shall clear away the bad according as the good shall grow, that the root and the top may be equal in strength, until the good shall overcome the bad, and the bad be hewn down and cast into the fire, that they cumber not the ground of my vineyard; and thus will I sweep away the bad out of my vineyard. Jacob 5:67 67 And the branches of the natural tree will I graft in again into the natural tree; Jacob 5:68 68 And the branches of the natural tree will I graft into the natural branches of the tree; and thus will I bring them together again, that they shall bring forth the natural fruit, and they shall be one. Jacob 5:69 69 And the bad shall be cast away, yea, even out of all the land of my vineyard; for behold, only this once will I prune my vineyard. Jacob 5:70 70 And it came to pass that the Lord of the vineyard sent his servant; and the servant went and did as the Lord had commanded him, and brought other servants; and they were few. Jacob 5:71 71 And the Lord of the vineyard said unto them: Go to, and labor in the vineyard, with your might. For behold, this is the last time that I shall nourish my vineyard; for the end is nigh at hand, and the season speedily cometh; and if ye labor with your might with me ye shall have joy in the fruit which I shall lay up unto myself against the time which will soon come. Jacob 5:72 72 And it came to pass that the servants did go and labor with their mights; and the Lord of the vineyard labored also with them; and they did obey the commandments of the Lord of the vineyard in all things. Jacob 5:73 73 And there began to be the natural fruit again in the vineyard; and the natural branches began to grow and thrive exceedingly; and the wild branches began to be plucked off and to be cast away; and they did keep the root and the top thereof equal, according to the strength thereof. Jacob 5:74 74 And thus they labored, with all diligence, according to the commandments of the Lord of the vineyard, even until the bad had been cast away out of the vineyard, and the Lord had preserved unto himself that the trees had become again the natural fruit; and they became like unto one body; and the fruits were equal; and the Lord of the vineyard had preserved unto himself the natural fruit, which was most precious unto him from the beginning. Jacob 5:75 75 And it came to pass that when the Lord of the vineyard saw that his fruit was good, and that his vineyard was no more corrupt, he called up his servants, and said unto them: Behold, for this last time have we nourished my vineyard; and thou beholdest that I have done according to my will; and I have preserved the natural fruit, that it is good, even like as it was in the beginning. And blessed art thou; for because ye have been diligent in laboring with me in my vineyard, and have kept my commandments, and have brought unto me again the natural fruit, that my vineyard is no more corrupted, and the bad is cast away, behold ye shall have joy with me because of the fruit of my vineyard. Jacob 5:76 76 For behold, for a long time will I lay up of the fruit of my vineyard unto mine own self against the season, which speedily cometh; and for the last time have I nourished my vineyard, and pruned it, and dug about it, and dunged it; wherefore I will lay up unto mine own self of the fruit, for a long time, according to that which I have spoken. Jacob 5:77 77 And when the time cometh that evil fruit shall again come into my vineyard, then will I cause the good and the bad to be gathered; and the good will I preserve unto myself, and the bad will I cast away into its own place. And then cometh the season and the end; and my vineyard will I cause to be burned with fire. Jacob 6 Chapter 6 Jacob 6:1 1 And now, behold, my brethren, as I said unto you that I would prophesy, behold, this is my prophecy--that the things which this prophet Zenos spake, concerning the house of Israel, in the which he likened them unto a tame olive-tree, must surely come to pass. Jacob 6:2 2 And the day that he shall set his hand again the second time to recover his people, is the day, yea, even the last time, that the servants of the Lord shall go forth in his power, to nourish and prune his vineyard; and after that the end soon cometh. Jacob 6:3 3 And how blessed are they who have labored diligently in his vineyard; and how cursed are they who shall be cast out into their own place! And the world shall be burned with fire. Jacob 6:4 4 And how merciful is our God unto us, for he remembereth the house of Israel, both roots and branches; and he stretches forth his hands unto them all the day long; and they are a stiffnecked and a gainsaying people; but as many as will not harden their hearts shall be saved in the kingdom of God. Jacob 6:5 5 Wherefore, my beloved brethren, I beseech of you in words of soberness that ye would repent, and come with full purpose of heart, and cleave unto God as he cleaveth unto you. And while his arm of mercy is extended towards you in the light of the day, harden not your hearts. Jacob 6:6 6 Yea, today, if ye will hear his voice, harden not your hearts; for why will ye die? Jacob 6:7 7 For behold, after ye have been nourished by the good word of God all the day long, will ye bring forth evil fruit, that ye must be hewn down and cast into the fire? Jacob 6:8 8 Behold, will ye reject these words? Will ye reject the words of the prophets; and will ye reject all the words which have been spoken concerning Christ, after so many have spoken concerning him; and deny the good word of Christ, and the power of God, and the gift of the Holy Ghost, and quench the Holy Spirit, and make a mock of the great plan of redemption, which hath been laid for you? Jacob 6:9 9 Know ye not that if ye will do these things, that the power of the redemption and the resurrection, which is in Christ, will bring you to stand with shame and awful guilt before the bar of God? Jacob 6:10 10 And according to the power of justice, for justice cannot be denied, ye must go away into that lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever, which lake of fire and brimstone is endless torment. Jacob 6:11 11 O then, my beloved brethren, repent ye, and enter in at the strait gate, and continue in the way which is narrow, until ye shall obtain eternal life. Jacob 6:12 12 O be wise; what can I say more? Jacob 6:13 13 Finally, I bid you farewell, until I shall meet you before the pleasing bar of God, which bar striketh the wicked with awful dread and fear. Amen. Jacob 7 Chapter 7 Jacob 7:1 1 And now it came to pass after some years had passed away, there came a man among the people of Nephi, whose name was Sherem. Jacob 7:2 2 And it came to pass that he began to preach among the people, and to declare unto them that there should be no Christ. And he preached many things which were flattering unto the people; and this he did that he might overthrow the doctrine of Christ. Jacob 7:3 3 And he labored diligently that he might lead away the hearts of the people, insomuch that he did lead away many hearts; and he knowing that I, Jacob, had faith in Christ who should come, he sought much opportunity that he might come unto me. Jacob 7:4 4 And he was learned, that he had a perfect knowledge of the language of the people; wherefore, he could use much flattery, and much power of speech, according to the power of the devil. Jacob 7:5 5 And he had hope to shake me from the faith, notwithstanding the many revelations and the many things which I had seen concerning these things; for I truly had seen angels, and they had ministered unto me. And also, I had heard the voice of the Lord speaking unto me in very word, from time to time; wherefore, I could not be shaken. Jacob 7:6 6 And it came to pass that he came unto me, and on this wise did he speak unto me, saying: Brother Jacob, I have sought much opportunity that I might speak unto you; for I have heard and also know that thou goest about much, preaching that which ye call the gospel, or the doctrine of Christ. Jacob 7:7 7 And ye have led away much of this people that they pervert the right way of God, and keep not the law of Moses which is the right way; and convert the law of Moses into the worship of a being which ye say shall come many hundred years hence. And now behold, I, Sherem, declare unto you that this is blasphemy; for no man knoweth of such things; for he cannot tell of things to come. And after this manner did Sherem contend against me. Jacob 7:8 8 But behold, the Lord God poured in his Spirit into my soul, insomuch that I did confound him in all his words. Jacob 7:9 9 And I said unto him: Deniest thou the Christ who shall come? And he said: If there should be a Christ, I would not deny him; but I know that there is no Christ, neither has been, nor ever will be. Jacob 7:10 10 And I said unto him: Believest thou the scriptures? And he said, Yea. Jacob 7:11 11 And I said unto him: Then ye do not understand them; for they truly testify of Christ. Behold, I say unto you that none of the prophets have written, nor prophesied, save they have spoken concerning this Christ. Jacob 7:12 12 And this is not all--it has been made manifest unto me, for I have heard and seen; and it also has been made manifest unto me by the power of the Holy Ghost; wherefore, I know if there should be no atonement made all mankind must be lost. Jacob 7:13 13 And it came to pass that he said unto me: Show me a sign by this power of the Holy Ghost, in the which ye know so much. Jacob 7:14 14 And I said unto him: What am I that I should tempt God to show unto thee a sign in the thing which thou knowest to be true? Yet thou wilt deny it, because thou art of the devil. Nevertheless, not my will be done; but if God shall smite thee, let that be a sign unto thee that he has power, both in heaven and in earth; and also, that Christ shall come. And thy will, O Lord, be done, and not mine. Jacob 7:15 15 And it came to pass that when I, Jacob, had spoken these words, the power of the Lord came upon him, insomuch that he fell to the earth. And it came to pass that he was nourished for the space of many days. Jacob 7:16 16 And it came to pass that he said unto the people: Gather together on the morrow, for I shall die; wherefore, I desire to speak unto the people before I shall die. Jacob 7:17 17 And it came to pass that on the morrow the multitude were gathered together; and he spake plainly unto them and denied the things which he had taught them, and confessed the Christ, and the power of the Holy Ghost, and the ministering of angels. Jacob 7:18 18 And he spake plainly unto them, that he had been deceived by the power of the devil. And he spake of hell, and of eternity, and of eternal punishment. Jacob 7:19 19 And he said: I fear lest I have committed the unpardonable sin, for I have lied unto God; for I denied the Christ, and said that I believed the scriptures; and they truly testify of him. And because I have thus lied unto God I greatly fear lest my case shall be awful; but I confess unto God. Jacob 7:20 20 And it came to pass that when he had said these words he could say no more, and he gave up the ghost. Jacob 7:21 21 And when the multitude had witnessed that he spake these things as he was about to give up the ghost, they were astonished exceedingly; insomuch that the power of God came down upon them, and they were overcome that they fell to the earth. Jacob 7:22 22 Now, this thing was pleasing unto me, Jacob, for I had requested it of my Father who was in heaven; for he had heard my cry and answered my prayer. Jacob 7:23 23 And it came to pass that peace and the love of God was restored again among the people; and they searched the scriptures, and hearkened no more to the words of this wicked man. Jacob 7:24 24 And it came to pass that many means were devised to reclaim and restore the Lamanites to the knowledge of the truth; but it all was vain, for they delighted in wars and bloodshed, and they had an eternal hatred against us, their brethren. And they sought by the power of their arms to destroy us continually. Jacob 7:25 25 Wherefore, the people of Nephi did fortify against them with their arms, and with all their might, trusting in the God and rock of their salvation; wherefore, they became as yet, conquerors of their enemies. Jacob 7:26 26 And it came to pass that I, Jacob, began to be old; and the record of this people being kept on the other plates of Nephi, wherefore, I conclude this record, declaring that I have written according to the best of my knowledge, by saying that the time passed away with us, and also our lives passed away like as it were unto us a dream, we being a lonesome and a solemn people, wanderers, cast out from Jerusalem, born in tribulation, in a wilderness, and hated of our brethren, which caused wars and contentions; wherefore, we did mourn out our days. Jacob 7:27 27 And I, Jacob, saw that I must soon go down to my grave; wherefore, I said unto my son Enos: Take these plates. And I told him the things which my brother Nephi had commanded me, and he promised obedience unto the commands. And I make an end of my writing upon these plates, which writing has been small; and to the reader I bid farewell, hoping that many of my brethren may read my words. Brethren, adieu. THE BOOK OF ENOS Enos 1:1 1 Behold, it came to pass that I, Enos, knowing my father that he was a just man--for he taught me in his language, and also in the nurture and admonition of the Lord--and blessed be the name of my God for it-- Enos 1:2 2 And I will tell you of the wrestle which I had before God, before I received a remission of my sins. Enos 1:3 3 Behold, I went to hunt beasts in the forests; and the words which I had often heard my father speak concerning eternal life, and the joy of the saints, sunk deep into my heart. Enos 1:4 4 And my soul hungered; and I kneeled down before my Maker, and I cried unto him in mighty prayer and supplication for mine own soul; and all the day long did I cry unto him; yea, and when the night came I did still raise my voice high that it reached the heavens. Enos 1:5 5 And there came a voice unto me, saying: Enos, thy sins are forgiven thee, and thou shalt be blessed. Enos 1:6 6 And I, Enos, knew that God could not lie; wherefore, my guilt was swept away. Enos 1:7 7 And I said: Lord, how is it done? Enos 1:8 8 And he said unto me: Because of thy faith in Christ, whom thou hast never before heard nor seen. And many years pass away before he shall manifest himself in the flesh; wherefore, go to, thy faith hath made thee whole. Enos 1:9 9 Now, it came to pass that when I had heard these words I began to feel a desire for the welfare of my brethren, the Nephites; wherefore, I did pour out my whole soul unto God for them. Enos 1:10 10 And while I was thus struggling in the spirit, behold, the voice of the Lord came into my mind again, saying: I will visit thy brethren according to their diligence in keeping my commandments. I have given unto them this land, and it is a holy land; and I curse it not save it be for the cause of iniquity; wherefore, I will visit thy brethren according as I have said; and their transgressions will I bring down with sorrow upon their own heads. Enos 1:11 11 And after I, Enos, had heard these words, my faith began to be unshaken in the Lord; and I prayed unto him with many long strugglings for my brethren, the Lamanites. Enos 1:12 12 And it came to pass that after I had prayed and labored with all diligence, the Lord said unto me: I will grant unto thee according to thy desires, because of thy faith. Enos 1:13 13 And now behold, this was the desire which I desired of him--that if it should so be, that my people, the Nephites, should fall into transgression, and by any means be destroyed, and the Lamanites should not be destroyed, that the Lord God would preserve a record of my people, the Nephites; even if it so be by the power of his holy arm, that it might be brought forth at some future day unto the Lamanites, that, perhaps, they might be brought unto salvation-- Enos 1:14 14 For at the present our strugglings were vain in restoring them to the true faith. And they swore in their wrath that, if it were possible, they would destroy our records and us, and also all the traditions of our fathers. Enos 1:15 15 Wherefore, I knowing that the Lord God was able to preserve our records, I cried unto him continually, for he had said unto me: Whatsoever thing ye shall ask in faith, believing that ye shall receive in the name of Christ, ye shall receive it. Enos 1:16 16 And I had faith, and I did cry unto God that he would preserve the records; and he covenanted with me that he would bring them forth unto the Lamanites in his own due time. Enos 1:17 17 And I, Enos, knew it would be according to the covenant which he had made; wherefore my soul did rest. Enos 1:18 18 And the Lord said unto me: Thy fathers have also required of me this thing; and it shall be done unto them according to their faith; for their faith was like unto thine. Enos 1:19 19 And now it came to pass that I, Enos, went about among the people of Nephi, prophesying of things to come, and testifying of the things which I had heard and seen. Enos 1:20 20 And I bear record that the people of Nephi did seek diligently to restore the Lamanites unto the true faith in God. But our labors were vain; their hatred was fixed, and they were led by their evil nature that they became wild, and ferocious, and a bloodthirsty people, full of idolatry and filthiness; feeding upon beasts of prey; dwelling in tents, and wandering about in the wilderness with a short skin girdle about their loins and their heads shaven; and their skill was in the bow, and in the cimeter, and the ax. And many of them did eat nothing save it was raw meat; and they were continually seeking to destroy us. Enos 1:21 21 And it came to pass that the people of Nephi did till the land, and raise all manner of grain, and of fruit, and flocks of herds, and flocks of all manner of cattle of every kind, and goats, and wild goats, and also many horses. Enos 1:22 22 And there were exceedingly many prophets among us. And the people were a stiffnecked people, hard to understand. Enos 1:23 23 And there was nothing save it was exceeding harshness, preaching and prophesying of wars, and contentions, and destructions, and continually reminding them of death, and the duration of eternity, and the judgments and the power of God, and all these things--stirring them up continually to keep them in the fear of the Lord. I say there was nothing short of these things, and exceedingly great plainness of speech, would keep them from going down speedily to destruction. And after this manner do I write concerning them. Enos 1:24 24 And I saw wars between the Nephites and Lamanites in the course of my days. Enos 1:25 25 And it came to pass that I began to be old, and an hundred and seventy and nine years had passed away from the time that our father Lehi left Jerusalem. Enos 1:26 26 And I saw that I must soon go down to my grave, having been wrought upon by the power of God that I must preach and prophesy unto this people, and declare the word according to the truth which is in Christ. And I have declared it in all my days, and have rejoiced in it above that of the world. Enos 1:27 27 And I soon go to the place of my rest, which is with my Redeemer; for I know that in him I shall rest. And I rejoice in the day when my mortal shall put on immortality, and shall stand before him; then shall I see his face with pleasure, and he will say unto me: Come unto me, ye blessed, there is a place prepared for you in the mansions of my Father. Amen. THE BOOK OF JAROM Jarom 1:1 1 Now behold, I, Jarom, write a few words according to the commandment of my father, Enos, that our genealogy may be kept. Jarom 1:2 2 And as these plates are small, and as these things are written for the intent of the benefit of our brethren the Lamanites, wherefore, it must needs be that I write a little; but I shall not write the things of my prophesying, nor of my revelations. For what could I write more than my fathers have written? For have not they revealed the plan of salvation? I say unto you, Yea; and this sufficeth me. Jarom 1:3 3 Behold, it is expedient that much should be done among this people, because of the hardness of their hearts, and the deafness of their ears, and the blindness of their minds, and the stiffness of their necks; nevertheless, God is exceedingly merciful unto them, and has not as yet swept them off from the face of the land. Jarom 1:4 4 And there are many among us who have many revelations, for they are not all stiffnecked. And as many as are not stiffnecked and have faith, have communion with the Holy Spirit, which maketh manifest unto the children of men, according to their faith. Jarom 1:5 5 And now, behold, two hundred years had passed away, and the people of Nephi had waxed strong in the land. They observed to keep the law of Moses and the sabbath day holy unto the Lord. And they profaned not; neither did they blaspheme. And the laws of the land were exceedingly strict. Jarom 1:6 6 And they were scattered upon much of the face of the land, and the Lamanites also. And they were exceedingly more numerous than were they of the Nephites; and they loved murder and would drink the blood of beasts. Jarom 1:7 7 And it came to pass that they came many times against us, the Nephites, to battle. But our kings and our leaders were mighty men in the faith of the Lord; and they taught the people the ways of the Lord; wherefore, we withstood the Lamanites and swept them away out of our lands, and began to fortify our cities, or whatsoever place of our inheritance. Jarom 1:8 8 And we multiplied exceedingly, and spread upon the face of the land, and became exceedingly rich in gold, and in silver, and in precious things, and in fine workmanship of wood, in buildings, and in machinery, and also in iron and copper, and brass and steel, making all manner of tools of every kind to till the ground, and weapons of war--yea, the sharp pointed arrow, and the quiver, and the dart, and the javelin, and all preparations for war. Jarom 1:9 9 And thus being prepared to meet the Lamanites, they did not prosper against us. But the word of the Lord was verified, which he spake unto our fathers, saying that: Inasmuch as ye will keep my commandments ye shall prosper in the land. Jarom 1:10 10 And it came to pass that the prophets of the Lord did threaten the people of Nephi, according to the word of God, that if they did not keep the commandments, but should fall into transgression, they should be destroyed from off the face of the land. Jarom 1:11 11 Wherefore, the prophets, and the priests, and the teachers, did labor diligently, exhorting with all long-suffering the people to diligence; teaching the law of Moses, and the intent for which it was given; persuading them to look forward unto the Messiah, and believe in him to come as though he already was. And after this manner did they teach them. Jarom 1:12 12 And it came to pass that by so doing they kept them from being destroyed upon the face of the land; for they did prick their hearts with the word, continually stirring them up unto repentance. Jarom 1:13 13 And it came to pass that two hundred and thirty and eight years had passed away--after the manner of wars, and contentions, and dissensions, for the space of much of the time. Jarom 1:14 14 And I, Jarom, do not write more, for the plates are small. But behold, my brethren, ye can go to the other plates of Nephi; for behold, upon them the records of our wars are engraven, according to the writings of the kings, or those which they caused to be written. Jarom 1:15 15 And I deliver these plates into the hands of my son Omni, that they may be kept according to the commandments of my fathers. THE BOOK OF OMNI Omni 1:1 1 Behold, it came to pass that I, Omni, being commanded by my father, Jarom, that I should write somewhat upon these plates, to preserve our genealogy-- Omni 1:2 2 Wherefore, in my days, I would that ye should know that I fought much with the sword to preserve my people, the Nephites, from falling into the hands of their enemies, the Lamanites. But behold, I of myself am a wicked man, and I have not kept the statutes and the commandments of the Lord as I ought to have done. Omni 1:3 3 And it came to pass that two hundred and seventy and six years had passed away, and we had many seasons of peace; and we had many seasons of serious war and bloodshed. Yea, and in fine, two hundred and eighty and two years had passed away, and I had kept these plates according to the commandments of my fathers; and I conferred them upon my son Amaron. And I make an end. Omni 1:4 4 And now I, Amaron, write the things whatsoever I write, which are few, in the book of my father. Omni 1:5 5 Behold, it came to pass that three hundred and twenty years had passed away, and the more wicked part of the Nephites were destroyed. Omni 1:6 6 For the Lord would not suffer, after he had led them out of the land of Jerusalem and kept and preserved them from falling into the hands of their enemies, yea, he would not suffer that the words should not be verified, which he spake unto our fathers, saying that: Inasmuch as ye will not keep my commandments ye shall not prosper in the land. Omni 1:7 7 Wherefore, the Lord did visit them in great judgment; nevertheless, he did spare the righteous that they should not perish, but did deliver them out of the hands of their enemies. Omni 1:8 8 And it came to pass that I did deliver the plates unto my brother Chemish. Omni 1:9 9 Now I, Chemish, write what few things I write, in the same book with my brother; for behold, I saw the last which he wrote, that he wrote it with his own hand; and he wrote it in the day that he delivered them unto me. And after this manner we keep the records, for it is according to the commandments of our fathers. And I make an end. Omni 1:10 10 Behold, I, Abinadom, am the son of Chemish. Behold, it came to pass that I saw much war and contention between my people, the Nephites, and the Lamanites; and I, with my own sword, have taken the lives of many of the Lamanites in the defence of my brethren. Omni 1:11 11 And behold, the record of this people is engraven upon plates which is had by the kings, according to the generations; and I know of no revelation save that which has been written, neither prophecy; wherefore, that which is sufficient is written. And I make an end. Omni 1:12 12 Behold, I am Amaleki, the son of Abinadom. Behold, I will speak unto you somewhat concerning Mosiah, who was made king over the land of Zarahemla; for behold, he being warned of the Lord that he should flee out of the land of Nephi, and as many as would hearken unto the voice of the Lord should also depart out of the land with him, into the wilderness-- Omni 1:13 13 And it came to pass that he did according as the Lord had commanded him. And they departed out of the land into the wilderness, as many as would hearken unto the voice of the Lord; and they were led by many preachings and prophesyings. And they were admonished continually by the word of God; and they were led by the power of his arm, through the wilderness, until they came down into the land which is called the land of Zarahemla. Omni 1:14 14 And they discovered a people, who were called the people of Zarahemla. Now, there was great rejoicing among the people of Zarahemla; and also Zarahemla did rejoice exceedingly, because the Lord had sent the people of Mosiah with the plates of brass which contained the record of the Jews. Omni 1:15 15 Behold, it came to pass that Mosiah discovered that the people of Zarahemla came out from Jerusalem at the time that Zedekiah, king of Judah, was carried away captive into Babylon. Omni 1:16 16 And they journeyed in the wilderness, and were brought by the hand of the Lord across the great waters, into the land where Mosiah discovered them; and they had dwelt there from that time forth. Omni 1:17 17 And at the time that Mosiah discovered them, they had become exceedingly numerous. Nevertheless, they had had many wars and serious contentions, and had fallen by the sword from time to time; and their language had become corrupted; and they had brought no records with them; and they denied the being of their Creator; and Mosiah, nor the people of Mosiah, could understand them. Omni 1:18 18 But it came to pass that Mosiah caused that they should be taught in his language. And it came to pass that after they were taught in the language of Mosiah, Zarahemla gave a genealogy of his fathers, according to his memory; and they are written, but not in these plates. Omni 1:19 19 And it came to pass that the people of Zarahemla, and of Mosiah, did unite together; and Mosiah was appointed to be their king. Omni 1:20 20 And it came to pass in the days of Mosiah, there was a large stone brought unto him with engravings on it; and he did interpret the engravings by the gift and power of God. Omni 1:21 21 And they gave an account of one Coriantumr, and the slain of his people. And Coriantumr was discovered by the people of Zarahemla; and he dwelt with them for the space of nine moons. Omni 1:22 22 It also spake a few words concerning his fathers. And his first parents came out from the tower, at the time the Lord confounded the language of the people; and the severity of the Lord fell upon them according to his judgments, which are just; and their bones lay scattered in the land northward. Omni 1:23 23 Behold, I, Amaleki, was born in the days of Mosiah; and I have lived to see his death; and Benjamin, his son, reigneth in his stead. Omni 1:24 24 And behold, I have seen, in the days of king Benjamin, a serious war and much bloodshed between the Nephites and the Lamanites. But behold, the Nephites did obtain much advantage over them; yea, insomuch that king Benjamin did drive them out of the land of Zarahemla. Omni 1:25 25 And it came to pass that I began to be old; and, having no seed, and knowing king Benjamin to be a just man before the Lord, wherefore, I shall deliver up these plates unto him, exhorting all men to come unto God, the Holy One of Israel, and believe in prophesying, and in revelations, and in the ministering of angels, and in the gift of speaking with tongues, and in the gift of interpreting languages, and in all things which are good; for there is nothing which is good save it comes from the Lord; and that which is evil cometh from the devil. Omni 1:26 26 And now, my beloved brethren, I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved. Omni 1:27 27 And now I would speak somewhat concerning a certain number who went up into the wilderness to return to the land of Nephi; for there was a large number who were desirous to possess the land of their inheritance. Omni 1:28 28 Wherefore, they went up into the wilderness. And their leader being a strong and mighty man, and a stiffnecked man, wherefore he caused a contention among them; and they were all slain, save fifty, in the wilderness, and they returned again to the land of Zarahemla. Omni 1:29 29 And it came to pass that they also took others to a considerable number, and took their journey again into the wilderness. Omni 1:30 30 And I, Amaleki, had a brother, who also went with them; and I have not since known concerning them. And I am about to lie down in my grave; and these plates are full. And I make an end of my speaking. THE WORDS OF MORMON Words of Mormon 1:1 1 And now I, Mormon, being about to deliver up the record which I have been making into the hands of my son Moroni, behold I have witnessed almost all the destruction of my people, the Nephites. Words of Mormon 1:2 2 And it is many hundred years after the coming of Christ that I deliver these records into the hands of my son; and it supposeth me that he will witness the entire destruction of my people. But may God grant that he may survive them, that he may write somewhat concerning them, and somewhat concerning Christ, that perhaps some day it may profit them. Words of Mormon 1:3 3 And now, I speak somewhat concerning that which I have written; for after I had made an abridgment from the plates of Nephi, down to the reign of this king Benjamin, of whom Amaleki spake, I searched among the records which had been delivered into my hands, and I found these plates, which contained this small account of the prophets, from Jacob down to the reign of this king Benjamin, and also many of the words of Nephi. Words of Mormon 1:4 4 And the things which are upon these plates pleasing me, because of the prophecies of the coming of Christ; and my fathers knowing that many of them have been fulfilled; yea, and I also know that as many things as have been prophesied concerning us down to this day have been fulfilled, and as many as go beyond this day must surely come to pass-- Words of Mormon 1:5 5 Wherefore, I chose these things, to finish my record upon them, which remainder of my record I shall take from the plates of Nephi; and I cannot write the hundredth part of the things of my people. Words of Mormon 1:6 6 But behold, I shall take these plates, which contain these prophesyings and revelations, and put them with the remainder of my record, for they are choice unto me; and I know they will be choice unto my brethren. Words of Mormon 1:7 7 And I do this for a wise purpose; for thus it whispereth me, according to the workings of the Spirit of the Lord which is in me. And now, I do not know all things; but the Lord knoweth all things which are to come; wherefore, he worketh in me to do according to his will. Words of Mormon 1:8 8 And my prayer to God is concerning my brethren, that they may once again come to the knowledge of God, yea, the redemption of Christ; that they may once again be a delightsome people. Words of Mormon 1:9 9 And now I, Mormon, proceed to finish out my record, which I take from the plates of Nephi; and I make it according to the knowledge and the understanding which God has given me. Words of Mormon 1:10 10 Wherefore, it came to pass that after Amaleki had delivered up these plates into the hands of king Benjamin, he took them and put them with the other plates, which contained records which had been handed down by the kings, from generation to generation until the days of king Benjamin. Words of Mormon 1:11 11 And they were handed down from king Benjamin, from generation to generation until they have fallen into my hands. And I, Mormon, pray to God that they may be preserved from this time henceforth. And I know that they will be preserved; for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day, according to the word of God which is written. Words of Mormon 1:12 12 And now, concerning this king Benjamin--he had somewhat of contentions among his own people. Words of Mormon 1:13 13 And it came to pass also that the armies of the Lamanites came down out of the land of Nephi, to battle against his people. But behold, king Benjamin gathered together his armies, and he did stand against them; and he did fight with the strength of his own arm, with the sword of Laban. Words of Mormon 1:14 14 And in the strength of the Lord they did contend against their enemies, until they had slain many thousands of the Lamanites. And it came to pass that they did contend against the Lamanites until they had driven them out of all the lands of their inheritance. Words of Mormon 1:15 15 And it came to pass that after there had been false Christs, and their mouths had been shut, and they punished according to their crimes; Words of Mormon 1:16 16 And after there had been false prophets, and false preachers and teachers among the people, and all these having been punished according to their crimes; and after there having been much contention and many dissensions away unto the Lamanites, behold, it came to pass that king Benjamin, with the assistance of the holy prophets who were among his people-- Words of Mormon 1:17 17 For behold, king Benjamin was a holy man, and he did reign over his people in righteousness; and there were many holy men in the land, and they did speak the word of God with power and with authority; and they did use much sharpness because of the stiffneckedness of the people-- Words of Mormon 1:18 18 Wherefore, with the help of these, king Benjamin, by laboring with all the might of his body and the faculty of his whole soul, and also the prophets, did once more establish peace in the land. THE BOOK OF MOSIAH Mosiah 1 Chapter 1 Mosiah 1:1 1 And now there was no more contention in all the land of Zarahemla, among all the people who belonged to king Benjamin, so that king Benjamin had continual peace all the remainder of his days. Mosiah 1:2 2 And it came to pass that he had three sons; and he called their names Mosiah, and Helorum, and Helaman. And he caused that they should be taught in all the language of his fathers, that thereby they might become men of understanding; and that they might know concerning the prophecies which had been spoken by the mouths of their fathers, which were delivered them by the hand of the Lord. Mosiah 1:3 3 And he also taught them concerning the records which were engraven on the plates of brass, saying: My sons, I would that ye should remember that were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the mysteries of God. Mosiah 1:4 4 For it were not possible that our father, Lehi, could have remembered all these things, to have taught them to his children, except it were for the help of these plates; for he having been taught in the language of the Egyptians therefore he could read these engravings, and teach them to his children, that thereby they could teach them to their children, and so fulfilling the commandments of God, even down to this present time. Mosiah 1:5 5 I say unto you, my sons, were it not for these things, which have been kept and preserved by the hand of God, that we might read and understand of his mysteries, and have his commandments always before our eyes, that even our fathers would have dwindled in unbelief, and we should have been like unto our brethren, the Lamanites, who know nothing concerning these things, or even do not believe them when they are taught them, because of the traditions of their fathers, which are not correct. Mosiah 1:6 6 O my sons, I would that ye should remember that these sayings are true, and also that these records are true. And behold, also the plates of Nephi, which contain the records and the sayings of our fathers from the time they left Jerusalem until now, and they are true; and we can know of their surety because we have them before our eyes. Mosiah 1:7 7 And now, my sons, I would that ye should remember to search them diligently, that ye may profit thereby; and I would that ye should keep the commandments of God, that ye may prosper in the land according to the promises which the Lord made unto our fathers. Mosiah 1:8 8 And many more things did king Benjamin teach his sons, which are not written in this book. Mosiah 1:9 9 And it came to pass that after king Benjamin had made an end of teaching his sons, that he waxed old, and he saw that he must very soon go the way of all the earth; therefore, he thought it expedient that he should confer the kingdom upon one of his sons. Mosiah 1:10 10 Therefore, he had Mosiah brought before him; and these are the words which he spake unto him, saying: My son, I would that ye should make a proclamation throughout all this land among all this people, or the people of Zarahemla, and the people of Mosiah who dwell in the land, that thereby they may be gathered together; for on the morrow I shall proclaim unto this my people out of mine own mouth that thou art a king and a ruler over this people, whom the Lord our God hath given us. Mosiah 1:11 11 And moreover, I shall give this people a name, that thereby they may be distinguished above all the people which the Lord God hath brought out of the land of Jerusalem; and this I do because they have been a diligent people in keeping the commandments of the Lord. Mosiah 1:12 12 And I give unto them a name that never shall be blotted out, except it be through transgression. Mosiah 1:13 13 Yea, and moreover I say unto you, that if this highly favored people of the Lord should fall into transgression, and become a wicked and an adulterous people, that the Lord will deliver them up, that thereby they become weak like unto their brethren; and he will no more preserve them by his matchless and marvelous power, as he has hitherto preserved our fathers. Mosiah 1:14 14 For I say unto you, that if he had not extended his arm in the preservation of our fathers they must have fallen into the hands of the Lamanites, and become victims to their hatred. Mosiah 1:15 15 And it came to pass that after king Benjamin had made an end of these sayings to his son, that he gave him charge concerning all the affairs of the kingdom. Mosiah 1:16 16 And moreover, he also gave him charge concerning the records which were engraven on the plates of brass; and also the plates of Nephi; and also, the sword of Laban, and the ball or director, which led our fathers through the wilderness, which was prepared by the hand of the Lord that thereby they might be led, every one according to the heed and diligence which they gave unto him. Mosiah 1:17 17 Therefore, as they were unfaithful they did not prosper nor progress in their journey, but were driven back, and incurred the displeasure of God upon them; and therefore they were smitten with famine and sore afflictions, to stir them up in remembrance of their duty. Mosiah 1:18 18 And now, it came to pass that Mosiah went and did as his father had commanded him, and proclaimed unto all the people who were in the land of Zarahemla that thereby they might gather themselves together, to go up to the temple to hear the words which his father should speak unto them. Mosiah 2 Chapter 2 Mosiah 2:1 1 And it came to pass that after Mosiah had done as his father had commanded him, and had made a proclamation throughout all the land, that the people gathered themselves together throughout all the land, that they might go up to the temple to hear the words which king Benjamin should speak unto them. Mosiah 2:2 2 And there were a great number, even so many that they did not number them; for they had multiplied exceedingly and waxed great in the land. Mosiah 2:3 3 And they also took of the firstlings of their flocks, that they might offer sacrifice and burnt offerings according to the law of Moses; Mosiah 2:4 4 And also that they might give thanks to the Lord their God, who had brought them out of the land of Jerusalem, and who had delivered them out of the hands of their enemies, and had appointed just men to be their teachers, and also a just man to be their king, who had established peace in the land of Zarahemla, and who had taught them to keep the commandments of God, that they might rejoice and be filled with love towards God and all men. Mosiah 2:5 5 And it came to pass that when they came up to the temple, they pitched their tents round about, every man according to his family, consisting of his wife, and his sons, and his daughters, and their sons, and their daughters, from the eldest down to the youngest, every family being separate one from another. Mosiah 2:6 6 And they pitched their tents round about the temple, every man having his tent with the door thereof towards the temple, that thereby they might remain in their tents and hear the words which king Benjamin should speak unto them; Mosiah 2:7 7 For the multitude being so great that king Benjamin could not teach them all within the walls of the temple, therefore he caused a tower to be erected, that thereby his people might hear the words which he should speak unto them. Mosiah 2:8 8 And it came to pass that he began to speak to his people from the tower; and they could not all hear his words because of the greatness of the multitude; therefore he caused that the words which he spake should be written and sent forth among those that were not under the sound of his voice, that they might also receive his words. Mosiah 2:9 9 And these are the words which he spake and caused to be written, saying: My brethren, all ye that have assembled yourselves together, you that can hear my words which I shall speak unto you this day; for I have not commanded you to come up hither to trifle with the words which I shall speak, but that you should hearken unto me, and open your ears that ye may hear, and your hearts that ye may understand, and your minds that the mysteries of God may be unfolded to your view. Mosiah 2:10 10 I have not commanded you to come up hither that ye should fear me, or that ye should think that I of myself am more than a mortal man. Mosiah 2:11 11 But I am like as yourselves, subject to all manner of infirmities in body and mind; yet I have been chosen by this people, and consecrated by my father, and was suffered by the hand of the Lord that I should be a ruler and a king over this people; and have been kept and preserved by his matchless power, to serve you with all the might, mind and strength which the Lord hath granted unto me. Mosiah 2:12 12 I say unto you that as I have been suffered to spend my days in your service, even up to this time, and have not sought gold nor silver nor any manner of riches of you; Mosiah 2:13 13 Neither have I suffered that ye should be confined in dungeons, nor that ye should make slaves one of another, nor that ye should murder, or plunder, or steal, or commit adultery; nor even have I suffered that ye should commit any manner of wickedness, and have taught you that ye should keep the commandments of the Lord, in all things which he hath commanded you-- Mosiah 2:14 14 And even I, myself, have labored with mine own hands that I might serve you, and that ye should not be laden with taxes, and that there should nothing come upon you which was grievous to be borne--and of all these things which I have spoken, ye yourselves are witnesses this day. Mosiah 2:15 15 Yet, my brethren, I have not done these things that I might boast, neither do I tell these things that thereby I might accuse you; but I tell you these things that ye may know that I can answer a clear conscience before God this day. Mosiah 2:16 16 Behold, I say unto you that because I said unto you that I had spent my days in your service, I do not desire to boast, for I have only been in the service of God. Mosiah 2:17 17 And behold, I tell you these things that ye may learn wisdom; that ye may learn that when ye are in the service of your fellow beings ye are only in the service of your God. Mosiah 2:18 18 Behold, ye have called me your king; and if I, whom ye call your king, do labor to serve you, then ought not ye to labor to serve one another? Mosiah 2:19 19 And behold also, if I, whom ye call your king, who has spent his days in your service, and yet has been in the service of God, do merit any thanks from you, O how you ought to thank your heavenly King! Mosiah 2:20 20 I say unto you, my brethren, that if you should render all the thanks and praise which your whole soul has power to possess, to that God who has created you, and has kept and preserved you, and has caused that ye should rejoice, and has granted that ye should live in peace one with another-- Mosiah 2:21 21 I say unto you that if ye should serve him who has created you from the beginning, and is preserving you from day to day, by lending you breath, that ye may live and move and do according to your own will, and even supporting you from one moment to another--I say, if ye should serve him with all your whole souls yet ye would be unprofitable servants. Mosiah 2:22 22 And behold, all that he requires of you is to keep his commandments; and he has promised you that if ye would keep his commandments ye should prosper in the land; and he never doth vary from that which he hath said; therefore, if ye do keep his commandments he doth bless you and prosper you. Mosiah 2:23 23 And now, in the first place, he hath created you, and granted unto you your lives, for which ye are indebted unto him. Mosiah 2:24 24 And secondly, he doth require that ye should do as he hath commanded you; for which if ye do, he doth immediately bless you; and therefore he hath paid you. And ye are still indebted unto him, and are, and will be, forever and ever; therefore, of what have ye to boast? Mosiah 2:25 25 And now I ask, can ye say aught of yourselves? I answer you, Nay. Ye cannot say that ye are even as much as the dust of the earth; yet ye were created of the dust of the earth; but behold, it belongeth to him who created you. Mosiah 2:26 26 And I, even I, whom ye call your king, am no better than ye yourselves are; for I am also of the dust. And ye behold that I am old, and am about to yield up this mortal frame to its mother earth. Mosiah 2:27 27 Therefore, as I said unto you that I had served you, walking with a clear conscience before God, even so I at this time have caused that ye should assemble yourselves together, that I might be found blameless, and that your blood should not come upon me, when I shall stand to be judged of God of the things whereof he hath commanded me concerning you. Mosiah 2:28 28 I say unto you that I have caused that ye should assemble yourselves together that I might rid my garments of your blood, at this period of time when I am about to go down to my grave, that I might go down in peace, and my immortal spirit may join the choirs above in singing the praises of a just God. Mosiah 2:29 29 And moreover, I say unto you that I have caused that ye should assemble yourselves together, that I might declare unto you that I can no longer be your teacher, nor your king; Mosiah 2:30 30 For even at this time, my whole frame doth tremble exceedingly while attempting to speak unto you; but the Lord God doth support me, and hath suffered me that I should speak unto you, and hath commanded me that I should declare unto you this day, that my son Mosiah is a king and a ruler over you. Mosiah 2:31 31 And now, my brethren, I would that ye should do as ye have hitherto done. As ye have kept my commandments, and also the commandments of my father, and have prospered, and have been kept from falling into the hands of your enemies, even so if ye shall keep the commandments of my son, or the commandments of God which shall be delivered unto you by him, ye shall prosper in the land, and your enemies shall have no power over you. Mosiah 2:32 32 But, O my people, beware lest there shall arise contentions among you, and ye list to obey the evil spirit, which was spoken of by my father Mosiah. Mosiah 2:33 33 For behold, there is a wo pronounced upon him who listeth to obey that spirit; for if he listeth to obey him, and remaineth and dieth in his sins, the same drinketh damnation to his own soul; for he receiveth for his wages an everlasting punishment, having transgressed the law of God contrary to his own knowledge. Mosiah 2:34 34 I say unto you, that there are not any among you, except it be your little children that have not been taught concerning these things, but what knoweth that ye are eternally indebted to your heavenly Father, to render to him all that you have and are; and also have been taught concerning the records which contain the prophecies which have been spoken by the holy prophets, even down to the time our father, Lehi, left Jerusalem; Mosiah 2:35 35 And also, all that has been spoken by our fathers until now. And behold, also, they spake that which was commanded them of the Lord; therefore, they are just and true. Mosiah 2:36 36 And now, I say unto you, my brethren, that after ye have known and have been taught all these things, if ye should transgress and go contrary to that which has been spoken, that ye do withdraw yourselves from the Spirit of the Lord, that it may have no place in you to guide you in wisdom's paths that ye may be blessed, prospered, and preserved-- Mosiah 2:37 37 I say unto you, that the man that doeth this, the same cometh out in open rebellion against God; therefore he listeth to obey the evil spirit, and becometh an enemy to all righteousness; therefore, the Lord has no place in him, for he dwelleth not in unholy temples. Mosiah 2:38 38 Therefore if that man repenteth not, and remaineth and dieth an enemy to God, the demands of divine justice do awaken his immortal soul to a lively sense of his own guilt, which doth cause him to shrink from the presence of the Lord, and doth fill his breast with guilt, and pain, and anguish, which is like an unquenchable fire, whose flame ascendeth up forever and ever. Mosiah 2:39 39 And now I say unto you, that mercy hath no claim on that man; therefore his final doom is to endure a never-ending torment. Mosiah 2:40 40 O, all ye old men, and also ye young men, and you little children who can understand my words, for I have spoken plainly unto you that ye might understand, I pray that ye should awake to a remembrance of the awful situation of those that have fallen into transgression. Mosiah 2:41 41 And moreover, I would desire that ye should consider on the blessed and happy state of those that keep the commandments of God. For behold, they are blessed in all things, both temporal and spiritual; and if they hold out faithful to the end they are received into heaven, that thereby they may dwell with God in a state of never-ending happiness. O remember, remember that these things are true; for the Lord God hath spoken it. Mosiah 3 Chapter 3 Mosiah 3:1 1 And again my brethren, I would call your attention, for I have somewhat more to speak unto you; for behold, I have things to tell you concerning that which is to come. Mosiah 3:2 2 And the things which I shall tell you are made known unto me by an angel from God. And he said unto me: Awake; and I awoke, and behold he stood before me. Mosiah 3:3 3 And he said unto me: Awake, and hear the words which I shall tell thee; for behold, I am come to declare unto you the glad tidings of great joy. Mosiah 3:4 4 For the Lord hath heard thy prayers, and hath judged of thy righteousness, and hath sent me to declare unto thee that thou mayest rejoice; and that thou mayest declare unto thy people, that they may also be filled with joy. Mosiah 3:5 5 For behold, the time cometh, and is not far distant, that with power, the Lord Omnipotent who reigneth, who was, and is from all eternity to all eternity, shall come down from heaven among the children of men, and shall dwell in a tabernacle of clay, and shall go forth amongst men, working mighty miracles, such as healing the sick, raising the dead, causing the lame to walk, the blind to receive their sight, and the deaf to hear, and curing all manner of diseases. Mosiah 3:6 6 And he shall cast out devils, or the evil spirits which dwell in the hearts of the children of men. Mosiah 3:7 7 And lo, he shall suffer temptations, and pain of body, hunger, thirst, and fatigue, even more than man can suffer, except it be unto death; for behold, blood cometh from every pore, so great shall be his anguish for the wickedness and the abominations of his people. Mosiah 3:8 8 And he shall be called Jesus Christ, the Son of God, the Father of heaven and earth, the Creator of all things from the beginning; and his mother shall be called Mary. Mosiah 3:9 9 And lo, he cometh unto his own, that salvation might come unto the children of men even through faith on his name; and even after all this they shall consider him a man, and say that he hath a devil, and shall scourge him, and shall crucify him. Mosiah 3:10 10 And he shall rise the third day from the dead; and behold, he standeth to judge the world; and behold, all these things are done that a righteous judgment might come upon the children of men. Mosiah 3:11 11 For behold, and also his blood atoneth for the sins of those who have fallen by the transgression of Adam, who have died not knowing the will of God concerning them, or who have ignorantly sinned. Mosiah 3:12 12 But wo, wo unto him who knoweth that he rebelleth against God! For salvation cometh to none such except it be through repentance and faith on the Lord Jesus Christ. Mosiah 3:13 13 And the Lord God hath sent his holy prophets among all the children of men, to declare these things to every kindred, nation, and tongue, that thereby whosoever should believe that Christ should come, the same might receive remission of their sins, and rejoice with exceedingly great joy, even as though he had already come among them. Mosiah 3:14 14 Yet the Lord God saw that his people were a stiffnecked people, and he appointed unto them a law, even the law of Moses. Mosiah 3:15 15 And many signs, and wonders, and types, and shadows showed he unto them, concerning his coming; and also holy prophets spake unto them concerning his coming; and yet they hardened their hearts, and understood not that the law of Moses availeth nothing except it were through the atonement of his blood. Mosiah 3:16 16 And even if it were possible that little children could sin they could not be saved; but I say unto you they are blessed; for behold, as in Adam, or by nature, they fall, even so the blood of Christ atoneth for their sins. Mosiah 3:17 17 And moreover, I say unto you, that there shall be no other name given nor any other way nor means whereby salvation can come unto the children of men, only in and through the name of Christ, the Lord Omnipotent. Mosiah 3:18 18 For behold he judgeth, and his judgment is just; and the infant perisheth not that dieth in his infancy; but men drink damnation to their own souls except they humble themselves and become as little children, and believe that salvation was, and is, and is to come, in and through the atoning blood of Christ, the Lord Omnipotent. Mosiah 3:19 19 For the natural man is an enemy to God, and has been from the fall of Adam, and will be, forever and ever, unless he yields to the enticings of the Holy Spirit, and putteth off the natural man and becometh a saint through the atonement of Christ the Lord, and becometh as a child, submissive, meek, humble, patient, full of love, willing to submit to all things which the Lord seeth fit to inflict upon him, even as a child doth submit to his father. Mosiah 3:20 20 And moreover, I say unto you, that the time shall come when the knowledge of the Savior shall spread throughout every nation, kindred, tongue, and people. Mosiah 3:21 21 And behold, when that time cometh, none shall be found blameless before God, except it be little children, only through repentance and faith on the name of the Lord God Omnipotent. Mosiah 3:22 22 And even at this time, when thou shalt have taught thy people the things which the Lord thy God hath commanded thee, even then are they found no more blameless in the sight of God, only according to the words which I have spoken unto thee. Mosiah 3:23 23 And now I have spoken the words which the Lord God hath commanded me. Mosiah 3:24 24 And thus saith the Lord: They shall stand as a bright testimony against this people, at the judgment day; whereof they shall be judged, every man according to his works, whether they be good, or whether they be evil. Mosiah 3:25 25 And if they be evil they are consigned to an awful view of their own guilt and abominations, which doth cause them to shrink from the presence of the Lord into a state of misery and endless torment, from whence they can no more return; therefore they have drunk damnation to their own souls. Mosiah 3:26 26 Therefore, they have drunk out of the cup of the wrath of God, which justice could no more deny unto them than it could deny that Adam should fall because of his partaking of the forbidden fruit; therefore, mercy could have claim on them no more forever. Mosiah 3:27 27 And their torment is as a lake of fire and brimstone, whose flames are unquenchable, and whose smoke ascendeth up forever and ever. Thus hath the Lord commanded me. Amen. Mosiah 4 Chapter 4 Mosiah 4:1 1 And now, it came to pass that when king Benjamin had made an end of speaking the words which had been delivered unto him by the angel of the Lord, that he cast his eyes round about on the multitude, and behold they had fallen to the earth, for the fear of the Lord had come upon them. Mosiah 4:2 2 And they had viewed themselves in their own carnal state, even less than the dust of the earth. And they all cried aloud with one voice, saying: O have mercy, and apply the atoning blood of Christ that we may receive forgiveness of our sins, and our hearts may be purified; for we believe in Jesus Christ, the Son of God, who created heaven and earth, and all things; who shall come down among the children of men. Mosiah 4:3 3 And it came to pass that after they had spoken these words the Spirit of the Lord came upon them, and they were filled with joy, having received a remission of their sins, and having peace of conscience, because of the exceeding faith which they had in Jesus Christ who should come, according to the words which king Benjamin had spoken unto them. Mosiah 4:4 4 And king Benjamin again opened his mouth and began to speak unto them, saying: My friends and my brethren, my kindred and my people, I would again call your attention, that ye may hear and understand the remainder of my words which I shall speak unto you. Mosiah 4:5 5 For behold, if the knowledge of the goodness of God at this time has awakened you to a sense of your nothingness, and your worthless and fallen state-- Mosiah 4:6 6 I say unto you, if ye have come to a knowledge of the goodness of God, and his matchless power, and his wisdom, and his patience, and his long-suffering towards the children of men; and also, the atonement which has been prepared from the foundation of the world, that thereby salvation might come to him that should put his trust in the Lord, and should be diligent in keeping his commandments, and continue in the faith even unto the end of his life, I mean the life of the mortal body-- Mosiah 4:7 7 I say, that this is the man who receiveth salvation, through the atonement which was prepared from the foundation of the world for all mankind, which ever were since the fall of Adam, or who are, or who ever shall be, even unto the end of the world. Mosiah 4:8 8 And this is the means whereby salvation cometh. And there is none other salvation save this which hath been spoken of; neither are there any conditions whereby man can be saved except the conditions which I have told you. Mosiah 4:9 9 Believe in God; believe that he is, and that he created all things, both in heaven and in earth; believe that he has all wisdom, and all power, both in heaven and in earth; believe that man doth not comprehend all the things which the Lord can comprehend. Mosiah 4:10 10 And again, believe that ye must repent of your sins and forsake them, and humble yourselves before God; and ask in sincerity of heart that he would forgive you; and now, if you believe all these things see that ye do them. Mosiah 4:11 11 And again I say unto you as I have said before, that as ye have come to the knowledge of the glory of God, or if ye have known of his goodness and have tasted of his love, and have received a remission of your sins, which causeth such exceedingly great joy in your souls, even so I would that ye should remember, and always retain in remembrance, the greatness of God, and your own nothingness, and his goodness and long-suffering towards you, unworthy creatures, and humble yourselves even in the depths of humility, calling on the name of the Lord daily, and standing steadfastly in the faith of that which is to come, which was spoken by the mouth of the angel. Mosiah 4:12 12 And behold, I say unto you that if ye do this ye shall always rejoice, and be filled with the love of God, and always retain a remission of your sins; and ye shall grow in the knowledge of the glory of him that created you, or in the knowledge of that which is just and true. Mosiah 4:13 13 And ye will not have a mind to injure one another, but to live peaceably, and to render to every man according to that which is his due. Mosiah 4:14 14 And ye will not suffer your children that they go hungry, or naked; neither will ye suffer that they transgress the laws of God, and fight and quarrel one with another, and serve the devil, who is the master of sin, or who is the evil spirit which hath been spoken of by our fathers, he being an enemy to all righteousness. Mosiah 4:15 15 But ye will teach them to walk in the ways of truth and soberness; ye will teach them to love one another, and to serve one another. Mosiah 4:16 16 And also, ye yourselves will succor those that stand in need of your succor; ye will administer of your substance unto him that standeth in need; and ye will not suffer that the beggar putteth up his petition to you in vain, and turn him out to perish. Mosiah 4:17 17 Perhaps thou shalt say: The man has brought upon himself his misery; therefore I will stay my hand, and will not give unto him of my food, nor impart unto him of my substance that he may not suffer, for his punishments are just-- Mosiah 4:18 18 But I say unto you, O man, whosoever doeth this the same hath great cause to repent; and except he repenteth of that which he hath done he perisheth forever, and hath no interest in the kingdom of God. Mosiah 4:19 19 For behold, are we not all beggars? Do we not all depend upon the same Being, even God, for all the substance which we have, for both food and raiment, and for gold, and for silver, and for all the riches which we have of every kind? Mosiah 4:20 20 And behold, even at this time, ye have been calling on his name, and begging for a remission of your sins. And has he suffered that ye have begged in vain? Nay; he has poured out his Spirit upon you, and has caused that your hearts should be filled with joy, and has caused that your mouths should be stopped that ye could not find utterance, so exceedingly great was your joy. Mosiah 4:21 21 And now, if God, who has created you, on whom you are dependent for your lives and for all that ye have and are, doth grant unto you whatsoever ye ask that is right, in faith, believing that ye shall receive, O then, how ye ought to impart of the substance that ye have one to another. Mosiah 4:22 22 And if ye judge the man who putteth up his petition to you for your substance that he perish not, and condemn him, how much more just will be your condemnation for withholding your substance, which doth not belong to you but to God, to whom also your life belongeth; and yet ye put up no petition, nor repent of the thing which thou hast done. Mosiah 4:23 23 I say unto you, wo be unto that man, for his substance shall perish with him; and now, I say these things unto those who are rich as pertaining to the things of this world. Mosiah 4:24 24 And again, I say unto the poor, ye who have not and yet have sufficient, that ye remain from day to day; I mean all you who deny the beggar, because ye have not; I would that ye say in your hearts that: I give not because I have not, but if I had I would give. Mosiah 4:25 25 And now, if ye say this in your hearts ye remain guiltless, otherwise ye are condemned; and your condemnation is just for ye covet that which ye have not received. Mosiah 4:26 26 And now, for the sake of these things which I have spoken unto you--that is, for the sake of retaining a remission of your sins from day to day, that ye may walk guiltless before God--I would that ye should impart of your substance to the poor, every man according to that which he hath, such as feeding the hungry, clothing the naked, visiting the sick and administering to their relief, both spiritually and temporally, according to their wants. Mosiah 4:27 27 And see that all these things are done in wisdom and order; for it is not requisite that a man should run faster than he has strength. And again, it is expedient that he should be diligent, that thereby he might win the prize; therefore, all things must be done in order. Mosiah 4:28 28 And I would that ye should remember, that whosoever among you borroweth of his neighbor should return the thing that he borroweth, according as he doth agree, or else thou shalt commit sin; and perhaps thou shalt cause thy neighbor to commit sin also. Mosiah 4:29 29 And finally, I cannot tell you all the things whereby ye may commit sin; for there are divers ways and means, even so many that I cannot number them. Mosiah 4:30 30 But this much I can tell you, that if ye do not watch yourselves, and your thoughts, and your words, and your deeds, and observe the commandments of God, and continue in the faith of what ye have heard concerning the coming of our Lord, even unto the end of your lives, ye must perish. And now, O man, remember, and perish not. Mosiah 5 Chapter 5 Mosiah 5:1 1 And now, it came to pass that when king Benjamin had thus spoken to his people, he sent among them, desiring to know of his people if they believed the words which he had spoken unto them. Mosiah 5:2 2 And they all cried with one voice, saying: Yea, we believe all the words which thou hast spoken unto us; and also, we know of their surety and truth, because of the Spirit of the Lord Omnipotent, which has wrought a mighty change in us, or in our hearts, that we have no more disposition to do evil, but to do good continually. Mosiah 5:3 3 And we, ourselves, also, through the infinite goodness of God, and the manifestations of his Spirit, have great views of that which is to come; and were it expedient, we could prophesy of all things. Mosiah 5:4 4 And it is the faith which we have had on the things which our king has spoken unto us that has brought us to this great knowledge, whereby we do rejoice with such exceedingly great joy. Mosiah 5:5 5 And we are willing to enter into a covenant with our God to do his will, and to be obedient to his commandments in all things that he shall command us, all the remainder of our days, that we may not bring upon ourselves a never-ending torment, as has been spoken by the angel, that we may not drink out of the cup of the wrath of God. Mosiah 5:6 6 And now, these are the words which king Benjamin desired of them; and therefore he said unto them: Ye have spoken the words that I desired; and the covenant which ye have made is a righteous covenant. Mosiah 5:7 7 And now, because of the covenant which ye have made ye shall be called the children of Christ, his sons, and his daughters; for behold, this day he hath spiritually begotten you; for ye say that your hearts are changed through faith on his name; therefore, ye are born of him and have become his sons and his daughters. Mosiah 5:8 8 And under this head ye are made free, and there is no other head whereby ye can be made free. There is no other name given whereby salvation cometh; therefore, I would that ye should take upon you the name of Christ, all you that have entered into the covenant with God that ye should be obedient unto the end of your lives. Mosiah 5:9 9 And it shall come to pass that whosoever doeth this shall be found at the right hand of God, for he shall know the name by which he is called; for he shall be called by the name of Christ. Mosiah 5:10 10 And now it shall come to pass, that whosoever shall not take upon him the name of Christ must be called by some other name; therefore, he findeth himself on the left hand of God. Mosiah 5:11 11 And I would that ye should remember also, that this is the name that I said I should give unto you that never should be blotted out, except it be through transgression; therefore, take heed that ye do not transgress, that the name be not blotted out of your hearts. Mosiah 5:12 12 I say unto you, I would that ye should remember to retain the name written always in your hearts, that ye are not found on the left hand of God, but that ye hear and know the voice by which ye shall be called, and also, the name by which he shall call you. Mosiah 5:13 13 For how knoweth a man the master whom he has not served, and who is a stranger unto him, and is far from the thoughts and intents of his heart? Mosiah 5:14 14 And again, doth a man take an ass which belongeth to his neighbor, and keep him? I say unto you, Nay; he will not even suffer that he shall feed among his flocks, but will drive him away, and cast him out. I say unto you, that even so shall it be among you if ye know not the name by which ye are called. Mosiah 5:15 15 Therefore, I would that ye should be steadfast and immovable, always abounding in good works, that Christ, the Lord God Omnipotent, may seal you his, that you may be brought to heaven, that ye may have everlasting salvation and eternal life, through the wisdom, and power, and justice, and mercy of him who created all things, in heaven and in earth, who is God above all. Amen. Mosiah 6 Chapter 6 Mosiah 6:1 1 And now, king Benjamin thought it was expedient, after having finished speaking to the people, that he should take the names of all those who had entered into a covenant with God to keep his commandments. Mosiah 6:2 2 And it came to pass that there was not one soul, except it were little children, but who had entered into the covenant and had taken upon them the name of Christ. Mosiah 6:3 3 And again, it came to pass that when king Benjamin had made an end of all these things, and had consecrated his son Mosiah to be a ruler and a king over his people, and had given him all the charges concerning the kingdom, and also had appointed priests to teach the people, that thereby they might hear and know the commandments of God, and to stir them up in remembrance of the oath which they had made, he dismissed the multitude, and they returned, every one, according to their families, to their own houses. Mosiah 6:4 4 And Mosiah began to reign in his father's stead. And he began to reign in the thirtieth year of his age, making in the whole, about four hundred and seventy-six years from the time that Lehi left Jerusalem. Mosiah 6:5 5 And king Benjamin lived three years and he died. Mosiah 6:6 6 And it came to pass that king Mosiah did walk in the ways of the Lord, and did observe his judgments and his statutes, and did keep his commandments in all things whatsoever he commanded him. Mosiah 6:7 7 And king Mosiah did cause his people that they should till the earth. And he also, himself, did till the earth, that thereby he might not become burdensome to his people, that he might do according to that which his father had done in all things. And there was no contention among all his people for the space of three years. Mosiah 7 Chapter 7 Mosiah 7:1 1 And now, it came to pass that after king Mosiah had had continual peace for the space of three years, he was desirous to know concerning the people who went up to dwell in the land of Lehi-Nephi, or in the city of Lehi-Nephi; for his people had heard nothing from them from the time they left the land of Zarahemla; therefore, they wearied him with their teasings. Mosiah 7:2 2 And it came to pass that king Mosiah granted that sixteen of their strong men might go up to the land of Lehi-Nephi to inquire concerning their brethren. Mosiah 7:3 3 And it came to pass that on the morrow they started to go up, having with them one Ammon, he being a strong and mighty man, and a descendant of Zarahemla; and he was also their leader. Mosiah 7:4 4 And now, they knew not the course they should travel in the wilderness to go up to the land of Lehi-Nephi; therefore they wandered many days in the wilderness, even forty days did they wander. Mosiah 7:5 5 And when they had wandered forty days they came to a hill, which is north of the land of Shilom, and there they pitched their tents. Mosiah 7:6 6 And Ammon took three of his brethren, and their names were Amaleki, Helem, and Hem, and they went down into the land of Nephi. Mosiah 7:7 7 And behold, they met the king of the people who were in the land of Nephi, and in the land of Shilom; and they were surrounded by the king's guard, and were taken, and were bound, and were committed to prison. Mosiah 7:8 8 And it came to pass when they had been in prison two days they were again brought before the king, and their bands were loosed; and they stood before the king, and were permitted, or rather commanded, that they should answer the questions which he should ask them. Mosiah 7:9 9 And he said unto them: Behold, I am Limhi, the son of Noah, who was the son of Zeniff, who came up out of the land of Zarahemla to inherit this land, which was the land of their fathers, who was made a king by the voice of the people. Mosiah 7:10 10 And now, I desire to know the cause whereby ye were so bold as to come near the walls of the city, when I, myself, was with my guards without the gate? Mosiah 7:11 11 And now, for this cause have I suffered that ye should be preserved, that I might inquire of you, or else I should have caused that my guards should have put you to death. Ye are permitted to speak. Mosiah 7:12 12 And now, when Ammon saw that he was permitted to speak, he went forth and bowed himself before the king; and rising again he said: O king, I am very thankful before God this day that I am yet alive, and am permitted to speak; and I will endeavor to speak with boldness; Mosiah 7:13 13 For I am assured that if ye had known me ye would not have suffered that I should have worn these bands. For I am Ammon, and am a descendant of Zarahemla, and have come up out of the land of Zarahemla to inquire concerning our brethren, whom Zeniff brought up out of that land. Mosiah 7:14 14 And now, it came to pass that after Limhi had heard the words of Ammon, he was exceedingly glad, and said: Now, I know of a surety that my brethren who were in the land of Zarahemla are yet alive. And now, I will rejoice; and on the morrow I will cause that my people shall rejoice also. Mosiah 7:15 15 For behold, we are in bondage to the Lamanites, and are taxed with a tax which is grievous to be borne. And now, behold, our brethren will deliver us out of our bondage, or out of the hands of the Lamanites, and we will be their slaves; for it is better that we be slaves to the Nephites than to pay tribute to the king of the Lamanites. Mosiah 7:16 16 And now, king Limhi commanded his guards that they should no more bind Ammon nor his brethren, but caused that they should go to the hill which was north of Shilom, and bring their brethren into the city, that thereby they might eat, and drink, and rest themselves from the labors of their journey; for they had suffered many things; they had suffered hunger, thirst, and fatigue. Mosiah 7:17 17 And now, it came to pass on the morrow that king Limhi sent a proclamation among all his people, that thereby they might gather themselves together to the temple to hear the words which he should speak unto them. Mosiah 7:18 18 And it came to pass that when they had gathered themselves together that he spake unto them in this wise, saying: O ye, my people, lift up your heads and be comforted; for behold, the time is at hand, or is not far distant, when we shall no longer be in subjection to our enemies, notwithstanding our many strugglings, which have been in vain; yet I trust there remaineth an effectual struggle to be made. Mosiah 7:19 19 Therefore, lift up your heads, and rejoice, and put your trust in God, in that God who was the God of Abraham, and Isaac, and Jacob; and also, that God who brought the children of Israel out of the land of Egypt, and caused that they should walk through the Red Sea on dry ground, and fed them with manna that they might not perish in the wilderness; and many more things did he do for them. Mosiah 7:20 20 And again, that same God has brought our fathers out of the land of Jerusalem, and has kept and preserved his people even until now; and behold, it is because of our iniquities and abominations that he has brought us into bondage. Mosiah 7:21 21 And ye all are witnesses this day, that Zeniff, who was made king over this people, he being over-zealous to inherit the land of his fathers, therefore being deceived by the cunning and craftiness of king Laman, who having entered into a treaty with king Zeniff, and having yielded up into his hands the possessions of a part of the land, or even the city of Lehi-Nephi, and the city of Shilom; and the land round about-- Mosiah 7:22 22 And all this he did, for the sole purpose of bringing this people into subjection or into bondage. And behold, we at this time do pay tribute to the king of the Lamanites, to the amount of one half of our corn, and our barley, and even all our grain of every kind, and one half of the increase of our flocks and our herds; and even one half of all we have or possess the king of the Lamanites doth exact of us, or our lives. Mosiah 7:23 23 And now, is not this grievous to be borne? And is not this, our affliction, great? Now behold, how great reason we have to mourn. Mosiah 7:24 24 Yea, I say unto you, great are the reasons which we have to mourn; for behold how many of our brethren have been slain, and their blood has been spilt in vain, and all because of iniquity. Mosiah 7:25 25 For if this people had not fallen into transgression the Lord would not have suffered that this great evil should come upon them. But behold, they would not hearken unto his words; but there arose contentions among them, even so much that they did shed blood among themselves. Mosiah 7:26 26 And a prophet of the Lord have they slain; yea, a chosen man of God, who told them of their wickedness and abominations, and prophesied of many things which are to come, yea, even the coming of Christ. Mosiah 7:27 27 And because he said unto them that Christ was the God, the Father of all things, and said that he should take upon him the image of man, and it should be the image after which man was created in the beginning; or in other words, he said that man was created after the image of God, and that God should come down among the children of men, and take upon him flesh and blood, and go forth upon the face of the earth-- Mosiah 7:28 28 And now, because he said this, they did put him to death; and many more things did they do which brought down the wrath of God upon them. Therefore, who wondereth that they are in bondage, and that they are smitten with sore afflictions? Mosiah 7:29 29 For behold, the Lord hath said: I will not succor my people in the day of their transgression; but I will hedge up their ways that they prosper not; and their doings shall be as a stumbling block before them. Mosiah 7:30 30 And again, he saith: If my people shall sow filthiness they shall reap the chaff thereof in the whirlwind; and the effect thereof is poison. Mosiah 7:31 31 And again he saith: If my people shall sow filthiness they shall reap the east wind, which bringeth immediate destruction. Mosiah 7:32 32 And now, behold, the promise of the Lord is fulfilled, and ye are smitten and afflicted. Mosiah 7:33 33 But if ye will turn to the Lord with full purpose of heart, and put your trust in him, and serve him with all diligence of mind, if ye do this, he will, according to his own will and pleasure, deliver you out of bondage. Mosiah 8 Chapter 8 Mosiah 8:1 1 And it came to pass that after king Limhi had made an end of speaking to his people, for he spake many things unto them and only a few of them have I written in this book, he told his people all the things concerning their brethren who were in the land of Zarahemla. Mosiah 8:2 2 And he caused that Ammon should stand up before the multitude, and rehearse unto them all that had happened unto their brethren from the time that Zeniff went up out of the land even until the time that he himself came up out of the land. Mosiah 8:3 3 And he also rehearsed unto them the last words which king Benjamin had taught them, and explained them to the people of king Limhi, so that they might understand all the words which he spake. Mosiah 8:4 4 And it came to pass that after he had done all this, that king Limhi dismissed the multitude, and caused that they should return every one unto his own house. Mosiah 8:5 5 And it came to pass that he caused that the plates which contained the record of his people from the time that they left the land of Zarahemla, should be brought before Ammon, that he might read them. Mosiah 8:6 6 Now, as soon as Ammon had read the record, the king inquired of him to know if he could interpret languages, and Ammon told him that he could not. Mosiah 8:7 7 And the king said unto him: Being grieved for the afflictions of my people, I caused that forty and three of my people should take a journey into the wilderness, that thereby they might find the land of Zarahemla, that we might appeal unto our brethren to deliver us out of bondage. Mosiah 8:8 8 And they were lost in the wilderness for the space of many days, yet they were diligent, and found not the land of Zarahemla but returned to this land, having traveled in a land among many waters, having discovered a land which was covered with bones of men, and of beasts, and was also covered with ruins of buildings of every kind, having discovered a land which had been peopled with a people who were as numerous as the hosts of Israel. Mosiah 8:9 9 And for a testimony that the things that they had said are true they have brought twenty-four plates which are filled with engravings, and they are of pure gold. Mosiah 8:10 10 And behold, also, they have brought breastplates, which are large, and they are of brass and of copper, and are perfectly sound. Mosiah 8:11 11 And again, they have brought swords, the hilts thereof have perished, and the blades thereof were cankered with rust; and there is no one in the land that is able to interpret the language or the engravings that are on the plates. Therefore I said unto thee: Canst thou translate? Mosiah 8:12 12 And I say unto thee again: Knowest thou of any one that can translate? For I am desirous that these records should be translated into our language; for, perhaps, they will give us a knowledge of a remnant of the people who have been destroyed, from whence these records came; or, perhaps, they will give us a knowledge of this very people who have been destroyed; and I am desirous to know the cause of their destruction. Mosiah 8:13 13 Now Ammon said unto him: I can assuredly tell thee, O king, of a man that can translate the records; for he has wherewith that he can look, and translate all records that are of ancient date; and it is a gift from God. And the things are called interpreters, and no man can look in them except he be commanded, lest he should look for that he ought not and he should perish. And whosoever is commanded to look in them, the same is called seer. Mosiah 8:14 14 And behold, the king of the people who are in the land of Zarahemla is the man that is commanded to do these things, and who has this high gift from God. Mosiah 8:15 15 And the king said that a seer is greater than a prophet. Mosiah 8:16 16 And Ammon said that a seer is a revelator and a prophet also; and a gift which is greater can no man have, except he should possess the power of God, which no man can; yet a man may have great power given him from God. Mosiah 8:17 17 But a seer can know of things which are past, and also of things which are to come, and by them shall all things be revealed, or, rather, shall secret things be made manifest, and hidden things shall come to light, and things which are not known shall be made known by them, and also things shall be made known by them which otherwise could not be known. Mosiah 8:18 18 Thus God has provided a means that man, through faith, might work mighty miracles; therefore he becometh a great benefit to his fellow beings. Mosiah 8:19 19 And now, when Ammon had made an end of speaking these words the king rejoiced exceedingly, and gave thanks to God, saying: Doubtless a great mystery is contained within these plates, and these interpreters were doubtless prepared for the purpose of unfolding all such mysteries to the children of men. Mosiah 8:20 20 O how marvelous are the works of the Lord, and how long doth he suffer with his people; yea, and how blind and impenetrable are the understandings of the children of men; for they will not seek wisdom, neither do they desire that she should rule over them! Mosiah 8:21 21 Yea, they are as a wild flock which fleeth from the shepherd, and scattereth, and are driven, and are devoured by the beasts of the forest. Mosiah 9 Chapter 9 Mosiah 9:1 1 I, Zeniff, having been taught in all the language of the Nephites, and having had a knowledge of the land of Nephi, or of the land of our fathers' first inheritance, and having been sent as a spy among the Lamanites that I might spy out their forces, that our army might come upon them and destroy them--but when I saw that which was good among them I was desirous that they should not be destroyed. Mosiah 9:2 2 Therefore, I contended with my brethren in the wilderness for I would that our ruler should make a treaty with them; but he being an austere and a bloodthirsty man commanded that I should be slain; but I was rescued by the shedding of much blood; for father fought against father, and brother against brother, until the greater number of our army was destroyed in the wilderness; and we returned, those of us that were spared, to the land of Zarahemla, to relate that tale to their wives and their children. Mosiah 9:3 3 And yet, I being over-zealous to inherit the land of our fathers, collected as many as were desirous to go up to possess the land, and started again on our journey into the wilderness to go up to the land; but we were smitten with famine and sore afflictions; for we were slow to remember the Lord our God. Mosiah 9:4 4 Nevertheless, after many days' wandering in the wilderness we pitched our tents in the place where our brethren were slain, which was near to the land of our fathers. Mosiah 9:5 5 And it came to pass that I went again with four of my men into the city, in unto the king, that I might know of the disposition of the king, and that I might know if I might go in with my people and possess the land in peace. Mosiah 9:6 6 And I went in unto the king, and he covenanted with me that I might possess the land of Lehi-Nephi, and the land of Shilom. Mosiah 9:7 7 And he also commanded that his people should depart out of the land, and I and my people went into the land that we might possess it. Mosiah 9:8 8 And we began to build buildings, and to repair the walls of the city, yea, even the walls of the city of Lehi-Nephi, and the city of Shilom. Mosiah 9:9 9 And we began to till the ground, yea, even with all manner of seeds, with seeds of corn, and of wheat, and of barley, and with neas, and with sheum, and with seeds of all manner of fruits; and we did begin to multiply and prosper in the land. Mosiah 9:10 10 Now it was the cunning and the craftiness of king Laman, to bring my people into bondage, that he yielded up the land that we might possess it. Mosiah 9:11 11 Therefore it came to pass, that after we had dwelt in the land for the space of twelve years that king Laman began to grow uneasy, lest by any means my people should wax strong in the land, and that they could not overpower them and bring them into bondage. Mosiah 9:12 12 Now they were a lazy and an idolatrous people; therefore they were desirous to bring us into bondage, that they might glut themselves with the labors of our hands; yea, that they might feast themselves upon the flocks of our fields. Mosiah 9:13 13 Therefore it came to pass that king Laman began to stir up his people that they should contend with my people; therefore there began to be wars and contentions in the land. Mosiah 9:14 14 For, in the thirteenth year of my reign in the land of Nephi, away on the south of the land of Shilom, when my people were watering and feeding their flocks, and tilling their lands, a numerous host of Lamanites came upon them and began to slay them, and to take off their flocks, and the corn of their fields. Mosiah 9:15 15 Yea, and it came to pass that they fled, all that were not overtaken, even into the city of Nephi, and did call upon me for protection. Mosiah 9:16 16 And it came to pass that I did arm them with bows, and with arrows, with swords, and with cimeters, and with clubs, and with slings, and with all manner of weapons which we could invent, and I and my people did go forth against the Lamanites to battle. Mosiah 9:17 17 Yea, in the strength of the Lord did we go forth to battle against the Lamanites; for I and my people did cry mightily to the Lord that he would deliver us out of the hands of our enemies, for we were awakened to a remembrance of the deliverance of our fathers. Mosiah 9:18 18 And God did hear our cries and did answer our prayers; and we did go forth in his might; yea, we did go forth against the Lamanites, and in one day and a night we did slay three thousand and forty-three; we did slay them even until we had driven them out of our land. Mosiah 9:19 19 And I, myself, with mine own hands, did help to bury their dead. And behold, to our great sorrow and lamentation, two hundred and seventy-nine of our brethren were slain. Mosiah 10 Chapter 10 Mosiah 10:1 1 And it came to pass that we again began to establish the kingdom and we again began to possess the land in peace. And I caused that there should be weapons of war made of every kind, that thereby I might have weapons for my people against the time the Lamanites should come up again to war against my people. Mosiah 10:2 2 And I set guards round about the land, that the Lamanites might not come upon us again unawares and destroy us; and thus I did guard my people and my flocks, and keep them from falling into the hands of our enemies. Mosiah 10:3 3 And it came to pass that we did inherit the land of our fathers for many years, yea, for the space of twenty and two years. Mosiah 10:4 4 And I did cause that the men should till the ground, and raise all manner of grain and all manner of fruit of every kind. Mosiah 10:5 5 And I did cause that the women should spin, and toil, and work, and work all manner of fine linen, yea, and cloth of every kind, that we might clothe our nakedness; and thus we did prosper in the land--thus we did have continual peace in the land for the space of twenty and two years. Mosiah 10:6 6 And it came to pass that king Laman died, and his son began to reign in his stead. And he began to stir his people up in rebellion against my people; therefore they began to prepare for war, and to come up to battle against my people. Mosiah 10:7 7 But I had sent my spies out round about the land of Shemlon, that I might discover their preparations, that I might guard against them, that they might not come upon my people and destroy them. Mosiah 10:8 8 And it came to pass that they came up upon the north of the land of Shilom, with their numerous hosts, men armed with bows, and with arrows, and with swords, and with cimeters, and with stones, and with slings; and they had their heads shaved that they were naked; and they were girded with a leathern girdle about their loins. Mosiah 10:9 9 And it came to pass that I caused that the women and children of my people should be hid in the wilderness; and I also caused that all my old men that could bear arms, and also all my young men that were able to bear arms, should gather themselves together to go to battle against the Lamanites; and I did place them in their ranks, every man according to his age. Mosiah 10:10 10 And it came to pass that we did go up to battle against the Lamanites; and I, even I, in my old age, did go up to battle against the Lamanites. And it came to pass that we did go up in the strength of the Lord to battle. Mosiah 10:11 11 Now, the Lamanites knew nothing concerning the Lord, nor the strength of the Lord, therefore they depended upon their own strength. Yet they were a strong people, as to the strength of men. Mosiah 10:12 12 They were a wild, and ferocious, and a blood-thirsty people, believing in the tradition of their fathers, which is this--Believing that they were driven out of the land of Jerusalem because of the iniquities of their fathers, and that they were wronged in the wilderness by their brethren, and they were also wronged while crossing the sea; Mosiah 10:13 13 And again, that they were wronged while in the land of their first inheritance, after they had crossed the sea, and all this because that Nephi was more faithful in keeping the commandments of the Lord--therefore he was favored of the Lord, for the Lord heard his prayers and answered them, and he took the lead of their journey in the wilderness. Mosiah 10:14 14 And his brethren were wroth with him because they understood not the dealings of the Lord; they were also wroth with him upon the waters because they hardened their hearts against the Lord. Mosiah 10:15 15 And again, they were wroth with him when they had arrived in the promised land, because they said that he had taken the ruling of the people out of their hands; and they sought to kill him. Mosiah 10:16 16 And again, they were wroth with him because he departed into the wilderness as the Lord had commanded him, and took the records which were engraven on the plates of brass, for they said that he robbed them. Mosiah 10:17 17 And thus they have taught their children that they should hate them, and that they should murder them, and that they should rob and plunder them, and do all they could to destroy them; therefore they have an eternal hatred towards the children of Nephi. Mosiah 10:18 18 For this very cause has king Laman, by his cunning, and lying craftiness, and his fair promises, deceived me, that I have brought this my people up into this land, that they may destroy them; yea, and we have suffered these many years in the land. Mosiah 10:19 19 And now I, Zeniff, after having told all these things unto my people concerning the Lamanites, I did stimulate them to go to battle with their might, putting their trust in the Lord; therefore, we did contend with them, face to face. Mosiah 10:20 20 And it came to pass that we did drive them again out of our land; and we slew them with a great slaughter, even so many that we did not number them. Mosiah 10:21 21 And it came to pass that we returned again to our own land, and my people again began to tend their flocks, and to till their ground. Mosiah 10:22 22 And now I, being old, did confer the kingdom upon one of my sons; therefore, I say no more. And may the Lord bless my people. Amen. Mosiah 11 Chapter 11 Mosiah 11:1 1 And now it came to pass that Zeniff conferred the kingdom upon Noah, one of his sons; therefore Noah began to reign in his stead; and he did not walk in the ways of his father. Mosiah 11:2 2 For behold, he did not keep the commandments of God, but he did walk after the desires of his own heart. And he had many wives and concubines. And he did cause his people to commit sin, and do that which was abominable in the sight of the Lord. Yea, and they did commit whoredoms and all manner of wickedness. Mosiah 11:3 3 And he laid a tax of one fifth part of all they possessed, a fifth part of their gold and of their silver, and a fifth part of their ziff, and of their copper, and of their brass and their iron; and a fifth part of their fatlings; and also a fifth part of all their grain. Mosiah 11:4 4 And all this did he take to support himself, and his wives and his concubines; and also his priests, and their wives and their concubines; thus he had changed the affairs of the kingdom. Mosiah 11:5 5 For he put down all the priests that had been consecrated by his father, and consecrated new ones in their stead, such as were lifted up in the pride of their hearts. Mosiah 11:6 6 Yea, and thus they were supported in their laziness, and in their idolatry, and in their whoredoms, by the taxes which king Noah had put upon his people; thus did the people labor exceedingly to support iniquity. Mosiah 11:7 7 Yea, and they also became idolatrous, because they were deceived by the vain and flattering words of the king and priests; for they did speak flattering things unto them. Mosiah 11:8 8 And it came to pass that king Noah built many elegant and spacious buildings; and he ornamented them with fine work of wood, and of all manner of precious things, of gold, and of silver, and of iron, and of brass, and of ziff, and of copper; Mosiah 11:9 9 And he also built him a spacious palace, and a throne in the midst thereof, all of which was of fine wood and was ornamented with gold and silver and with precious things. Mosiah 11:10 10 And he also caused that his workmen should work all manner of fine work within the walls of the temple, of fine wood, and of copper, and of brass. Mosiah 11:11 11 And the seats which were set apart for the high priests, which were above all the other seats, he did ornament with pure gold; and he caused a breastwork to be built before them, that they might rest their bodies and their arms upon while they should speak lying and vain words to his people. Mosiah 11:12 12 And it came to pass that he built a tower near the temple; yea, a very high tower, even so high that he could stand upon the top thereof and overlook the land of Shilom, and also the land of Shemlon, which was possessed by the Lamanites; and he could even look over all the land round about. Mosiah 11:13 13 And it came to pass that he caused many buildings to be built in the land Shilom; and he caused a great tower to be built on the hill north of the land Shilom, which had been a resort for the children of Nephi at the time they fled out of the land; and thus he did do with the riches which he obtained by the taxation of his people. Mosiah 11:14 14 And it came to pass that he placed his heart upon his riches, and he spent his time in riotous living with his wives and his concubines; and so did also his priests spend their time with harlots. Mosiah 11:15 15 And it came to pass that he planted vineyards round about in the land; and he built wine-presses, and made wine in abundance; and therefore he became a wine-bibber, and also his people. Mosiah 11:16 16 And it came to pass that the Lamanites began to come in upon his people, upon small numbers, and to slay them in their fields, and while they were tending their flocks. Mosiah 11:17 17 And king Noah sent guards round about the land to keep them off; but he did not send a sufficient number, and the Lamanites came upon them and killed them, and drove many of their flocks out of the land; thus the Lamanites began to destroy them, and to exercise their hatred upon them. Mosiah 11:18 18 And it came to pass that king Noah sent his armies against them, and they were driven back, or they drove them back for a time; therefore, they returned rejoicing in their spoil. Mosiah 11:19 19 And now, because of this great victory they were lifted up in the pride of their hearts; they did boast in their own strength, saying that their fifty could stand against thousands of the Lamanites; and thus they did boast, and did delight in blood, and the shedding of the blood of their brethren, and this because of the wickedness of their king and priests. Mosiah 11:20 20 And it came to pass that there was a man among them whose name was Abinadi; and he went forth among them, and began to prophesy, saying: Behold, thus saith the Lord, and thus hath he commanded me, saying, Go forth, and say unto this people, thus saith the Lord--Wo be unto this people, for I have seen their abominations, and their wickedness, and their whoredoms; and except they repent I will visit them in mine anger. Mosiah 11:21 21 And except they repent and turn to the Lord their God, behold, I will deliver them into the hands of their enemies; yea, and they shall be brought into bondage; and they shall be afflicted by the hand of their enemies. Mosiah 11:22 22 And it shall come to pass that they shall know that I am the Lord their God, and am a jealous God, visiting the iniquities of my people. Mosiah 11:23 23 And it shall come to pass that except this people repent and turn unto the Lord their God, they shall be brought into bondage; and none shall deliver them, except it be the Lord the Almighty God. Mosiah 11:24 24 Yea, and it shall come to pass that when they shall cry unto me I will be slow to hear their cries; yea, and I will suffer them that they be smitten by their enemies. Mosiah 11:25 25 And except they repent in sackcloth and ashes, and cry mightily to the Lord their God, I will not hear their prayers, neither will I deliver them out of their afflictions; and thus saith the Lord, and thus hath he commanded me. Mosiah 11:26 26 Now it came to pass that when Abinadi had spoken these words unto them they were wroth with him, and sought to take away his life; but the Lord delivered him out of their hands. Mosiah 11:27 27 Now when king Noah had heard of the words which Abinadi had spoken unto the people, he was also wroth; and he said: Who is Abinadi, that I and my people should be judged of him, or who is the Lord, that shall bring upon my people such great affliction? Mosiah 11:28 28 I command you to bring Abinadi hither, that I may slay him, for he has said these things that he might stir up my people to anger one with another, and to raise contentions among my people; therefore I will slay him. Mosiah 11:29 29 Now the eyes of the people were blinded; therefore they hardened their hearts against the words of Abinadi, and they sought from that time forward to take him. And king Noah hardened his heart against the word of the Lord, and he did not repent of his evil doings. Mosiah 12 Chapter 12 Mosiah 12:1 1 And it came to pass that after the space of two years that Abinadi came among them in disguise, that they knew him not, and began to prophesy among them, saying: Thus has the Lord commanded me, saying--Abinadi, go and prophesy unto this my people, for they have hardened their hearts against my words; they have repented not of their evil doings; therefore, I will visit them in my anger, yea, in my fierce anger will I visit them in their iniquities and abominations. Mosiah 12:2 2 Yea, wo be unto this generation! And the Lord said unto me: Stretch forth thy hand and prophesy saying: Thus saith the Lord, it shall come to pass that this generation, because of their iniquities, shall be brought into bondage, and shall be smitten on the cheek; yea, and shall be driven by men, and shall be slain; and the vultures of the air, and the dogs, yea, and the wild beasts, shall devour their flesh. Mosiah 12:3 3 And it shall come to pass that the life of king Noah shall be valued even as a garment in a hot furnace; for he shall know that I am the Lord. Mosiah 12:4 4 And it shall come to pass that I will smite this my people with sore afflictions, yea, with famine and with pestilence; and I will cause that they shall howl all the day long. Mosiah 12:5 5 Yea, and I will cause that they shall have burdens lashed upon their backs; and they shall be driven before like a dumb ass. Mosiah 12:6 6 And it shall come to pass that I will send forth hail among them, and it shall smite them; and they shall also be smitten with the east wind; and insects shall pester their land also, and devour their grain. Mosiah 12:7 7 And they shall be smitten with a great pestilence--and all this will I do because of their iniquities and abominations. Mosiah 12:8 8 And it shall come to pass that except they repent I will utterly destroy them from off the face of the earth; yet they shall leave a record behind them, and I will preserve them for other nations which shall possess the land; yea, even this will I do that I may discover the abominations of this people to other nations. And many things did Abinadi prophesy against this people. Mosiah 12:9 9 And it came to pass that they were angry with him; and they took him and carried him bound before the king, and said unto the king: Behold, we have brought a man before thee who has prophesied evil concerning thy people, and saith that God will destroy them. Mosiah 12:10 10 And he also prophesieth evil concerning thy life, and saith that thy life shall be as a garment in a furnace of fire. Mosiah 12:11 11 And again, he saith that thou shalt be as a stalk, even as a dry stalk of the field, which is run over by the beasts and trodden under foot. Mosiah 12:12 12 And again, he saith thou shalt be as the blossoms of a thistle, which, when it is fully ripe, if the wind bloweth, it is driven forth upon the face of the land. And he pretendeth the Lord hath spoken it. And he saith all this shall come upon thee except thou repent, and this because of thine iniquities. Mosiah 12:13 13 And now, O king, what great evil hast thou done, or what great sins have thy people committed, that we should be condemned of God or judged of this man? Mosiah 12:14 14 And now, O king, behold, we are guiltless, and thou, O king, hast not sinned; therefore, this man has lied concerning you, and he has prophesied in vain. Mosiah 12:15 15 And behold, we are strong, we shall not come into bondage, or be taken captive by our enemies; yea, and thou hast prospered in the land, and thou shalt also prosper. Mosiah 12:16 16 Behold, here is the man, we deliver him into thy hands; thou mayest do with him as seemeth thee good. Mosiah 12:17 17 And it came to pass that king Noah caused that Abinadi should be cast into prison; and he commanded that the priests should gather themselves together that he might hold a council with them what he should do with him. Mosiah 12:18 18 And it came to pass that they said unto the king: Bring him hither that we may question him; and the king commanded that he should be brought before them. Mosiah 12:19 19 And they began to question him, that they might cross him, that thereby they might have wherewith to accuse him; but he answered them boldly, and withstood all their questions, yea, to their astonishment; for he did withstand them in all their questions, and did confound them in all their words. Mosiah 12:20 20 And it came to pass that one of them said unto him: What meaneth the words which are written, and which have been taught by our fathers, saying: Mosiah 12:21 21 How beautiful upon the mountains are the feet of him that bringeth good tidings; that publisheth peace; that bringeth good tidings of good; that publisheth salvation; that saith unto Zion, Thy God reigneth; Mosiah 12:22 22 Thy watchmen shall lift up the voice; with the voice together shall they sing; for they shall see eye to eye when the Lord shall bring again Zion; Mosiah 12:23 23 Break forth into joy; sing together ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem; Mosiah 12:24 24 The Lord hath made bare his holy arm in the eyes of all the nations, and all the ends of the earth shall see the salvation of our God? Mosiah 12:25 25 And now Abinadi said unto them: Are you priests, and pretend to teach this people, and to understand the spirit of prophesying, and yet desire to know of me what these things mean? Mosiah 12:26 26 I say unto you, wo be unto you for perverting the ways of the Lord! For if ye understand these things ye have not taught them; therefore, ye have perverted the ways of the Lord. Mosiah 12:27 27 Ye have not applied your hearts to understanding; therefore, ye have not been wise. Therefore, what teach ye this people? Mosiah 12:28 28 And they said: We teach the law of Moses. Mosiah 12:29 29 And again he said unto them: If ye teach the law of Moses why do ye not keep it? Why do ye set your hearts upon riches? Why do ye commit whoredoms and spend your strength with harlots, yea, and cause this people to commit sin, that the Lord has cause to send me to prophesy against this people, yea, even a great evil against this people? Mosiah 12:30 30 Know ye not that I speak the truth? Yea, ye know that I speak the truth; and you ought to tremble before God. Mosiah 12:31 31 And it shall come to pass that ye shall be smitten for your iniquities, for ye have said that ye teach the law of Moses. And what know ye concerning the law of Moses? Doth salvation come by the law of Moses? What say ye? Mosiah 12:32 32 And they answered and said that salvation did come by the law of Moses. Mosiah 12:33 33 But now Abinadi said unto them: I know if ye keep the commandments of God ye shall be saved; yea, if ye keep the commandments which the Lord delivered unto Moses in the mount of Sinai, saying: Mosiah 12:34 34 I am the Lord thy God, who hath brought thee out of the land of Egypt, out of the house of bondage. Mosiah 12:35 35 Thou shalt have no other God before me. Mosiah 12:36 36 Thou shalt not make unto thee any graven image, or any likeness of any thing in heaven above, or things which are in the earth beneath. Mosiah 12:37 37 Now Abinadi said unto them, Have ye done all this? I say unto you, Nay, ye have not. And have ye taught this people that they should do all these things? I say unto you, Nay, ye have not. Mosiah 13 Chapter 13 Mosiah 13:1 1 And now when the king had heard these words, he said unto his priests: Away with this fellow, and slay him; for what have we to do with him, for he is mad. Mosiah 13:2 2 And they stood forth and attempted to lay their hands on him; but he withstood them, and said unto them: Mosiah 13:3 3 Touch me not, for God shall smite you if ye lay your hands upon me, for I have not delivered the message which the Lord sent me to deliver; neither have I told you that which ye requested that I should tell; therefore, God will not suffer that I shall be destroyed at this time. Mosiah 13:4 4 But I must fulfil the commandments wherewith God has commanded me; and because I have told you the truth ye are angry with me. And again, because I have spoken the word of God ye have judged me that I am mad. Mosiah 13:5 5 Now it came to pass after Abinadi had spoken these words that the people of king Noah durst not lay their hands on him, for the Spirit of the Lord was upon him; and his face shone with exceeding luster, even as Moses' did while in the mount of Sinai, while speaking with the Lord. Mosiah 13:6 6 And he spake with power and authority from God; and he continued his words, saying: Mosiah 13:7 7 Ye see that ye have not power to slay me, therefore I finish my message. Yea, and I perceive that it cuts you to your hearts because I tell you the truth concerning your iniquities. Mosiah 13:8 8 Yea, and my words fill you with wonder and amazement, and with anger. Mosiah 13:9 9 But I finish my message; and then it matters not whither I go, if it so be that I am saved. Mosiah 13:10 10 But this much I tell you, what you do with me, after this, shall be as a type and a shadow of things which are to come. Mosiah 13:11 11 And now I read unto you the remainder of the commandments of God, for I perceive that they are not written in your hearts; I perceive that ye have studied and taught iniquity the most part of your lives. Mosiah 13:12 12 And now, ye remember that I said unto you: Thou shall not make unto thee any graven image, or any likeness of things which are in heaven above, or which are in the earth beneath, or which are in the water under the earth. Mosiah 13:13 13 And again: Thou shalt not bow down thyself unto them, nor serve them; for I the Lord thy God am a jealous God, visiting the iniquities of the fathers upon the children, unto the third and fourth generations of them that hate me; Mosiah 13:14 14 And showing mercy unto thousands of them that love me and keep my commandments. Mosiah 13:15 15 Thou shalt not take the name of the Lord thy God in vain; for the Lord will not hold him guiltless that taketh his name in vain. Mosiah 13:16 16 Remember the sabbath day, to keep it holy. Mosiah 13:17 17 Six days shalt thou labor, and do all thy work; Mosiah 13:18 18 But the seventh day, the sabbath of the Lord thy God, thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates; Mosiah 13:19 19 For in six days the Lord made heaven and earth, and the sea, and all that in them is; wherefore the Lord blessed the sabbath day, and hallowed it. Mosiah 13:20 20 Honor thy father and thy mother, that thy days may be long upon the land which the Lord thy God giveth thee. Mosiah 13:21 21 Thou shalt not kill. Mosiah 13:22 22 Thou shalt not commit adultery. Thou shalt not steal. Mosiah 13:23 23 Thou shalt not bear false witness against thy neighbor. Mosiah 13:24 24 Thou shalt not covet thy neighbor's house, thou shalt not covet thy neighbor's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy neighbor's. Mosiah 13:25 25 And it came to pass that after Abinadi had made an end of these sayings that he said unto them: Have ye taught this people that they should observe to do all these things for to keep these commandments? Mosiah 13:26 26 I say unto you, Nay; for if ye had, the Lord would not have caused me to come forth and to prophesy evil concerning this people. Mosiah 13:27 27 And now ye have said that salvation cometh by the law of Moses. I say unto you that it is expedient that ye should keep the law of Moses as yet; but I say unto you, that the time shall come when it shall no more be expedient to keep the law of Moses. Mosiah 13:28 28 And moreover, I say unto you, that salvation doth not come by the law alone; and were it not for the atonement, which God himself shall make for the sins and iniquities of his people, that they must unavoidably perish, notwithstanding the law of Moses. Mosiah 13:29 29 And now I say unto you that it was expedient that there should be a law given to the children of Israel, yea, even a very strict law; for they were a stiffnecked people, quick to do iniquity, and slow to remember the Lord their God; Mosiah 13:30 30 Therefore there was a law given them, yea, a law of performances and of ordinances, a law which they were to observe strictly from day to day, to keep them in remembrance of God and their duty towards him. Mosiah 13:31 31 But behold, I say unto you, that all these things were types of things to come. Mosiah 13:32 32 And now, did they understand the law? I say unto you, Nay, they did not all understand the law; and this because of the hardness of their hearts; for they understood not that there could not any man be saved except it were through the redemption of God. Mosiah 13:33 33 For behold, did not Moses prophesy unto them concerning the coming of the Messiah, and that God should redeem his people? Yea, and even all the prophets who have prophesied ever since the world began--have they not spoken more or less concerning these things? Mosiah 13:34 34 Have they not said that God himself should come down among the children of men, and take upon him the form of man, and go forth in mighty power upon the face of the earth? Mosiah 13:35 35 Yea, and have they not said also that he should bring to pass the resurrection of the dead, and that he, himself, should be oppressed and afflicted? Mosiah 14 Chapter 14 Mosiah 14:1 1 Yea, even doth not Isaiah say: Who hath believed our report, and to whom is the arm of the Lord revealed? Mosiah 14:2 2 For he shall grow up before him as a tender plant, and as a root out of dry ground; he hath no form nor comeliness; and when we shall see him there is no beauty that we should desire him. Mosiah 14:3 3 He is despised and rejected of men; a man of sorrows, and acquainted with grief; and we hid as it were our faces from him; he was despised, and we esteemed him not. Mosiah 14:4 4 Surely he has borne our griefs, and carried our sorrows; yet we did esteem him stricken, smitten of God, and afflicted. Mosiah 14:5 5 But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed. Mosiah 14:6 6 All we, like sheep, have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquities of us all. Mosiah 14:7 7 He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb so he opened not his mouth. Mosiah 14:8 8 He was taken from prison and from judgment; and who shall declare his generation? For he was cut off out of the land of the living; for the transgressions of my people was he stricken. Mosiah 14:9 9 And he made his grave with the wicked, and with the rich in his death; because he had done no evil, neither was any deceit in his mouth. Mosiah 14:10 10 Yet it pleased the Lord to bruise him; he hath put him to grief; when thou shalt make his soul an offering for sin he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. Mosiah 14:11 11 He shall see the travail of his soul, and shall be satisfied; by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Mosiah 14:12 12 Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death; and he was numbered with the transgressors; and he bore the sins of many, and made intercession for the transgressors. Mosiah 15 Chapter 15 Mosiah 15:1 1 And now Abinadi said unto them: I would that ye should understand that God himself shall come down among the children of men, and shall redeem his people. Mosiah 15:2 2 And because he dwelleth in flesh he shall be called the Son of God, and having subjected the flesh to the will of the Father, being the Father and the Son-- Mosiah 15:3 3 The Father, because he was conceived by the power of God; and the Son, because of the flesh; thus becoming the Father and Son-- Mosiah 15:4 4 And they are one God, yea, the very Eternal Father of heaven and of earth. Mosiah 15:5 5 And thus the flesh becoming subject to the Spirit, or the Son to the Father, being one God, suffereth temptation, and yieldeth not to the temptation, but suffereth himself to be mocked, and scourged, and cast out, and disowned by his people. Mosiah 15:6 6 And after all this, after working many mighty miracles among the children of men, he shall be led, yea, even as Isaiah said, as a sheep before the shearer is dumb, so he opened not his mouth. Mosiah 15:7 7 Yea, even so he shall be led, crucified, and slain, the flesh becoming subject even unto death, the will of the Son being swallowed up in the will of the Father. Mosiah 15:8 8 And thus God breaketh the bands of death, having gained the victory over death; giving the Son power to make intercession for the children of men-- Mosiah 15:9 9 Having ascended into heaven, having the bowels of mercy; being filled with compassion towards the children of men; standing betwixt them and justice; having broken the bands of death, taken upon himself their iniquity and their transgressions, having redeemed them, and satisfied the demands of justice. Mosiah 15:10 10 And now I say unto you, who shall declare his generation? Behold, I say unto you, that when his soul has been made an offering for sin he shall see his seed. And now what say ye? And who shall be his seed? Mosiah 15:11 11 Behold I say unto you, that whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord--I say unto you, that all those who have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto you, that these are his seed, or they are heirs of the kingdom of God. Mosiah 15:12 12 For these are they whose sins he has borne; these are they for whom he has died, to redeem them from their transgressions. And now, are they not his seed? Mosiah 15:13 13 Yea, and are not the prophets, every one that has opened his mouth to prophesy, that has not fallen into transgression, I mean all the holy prophets ever since the world began? I say unto you that they are his seed. Mosiah 15:14 14 And these are they who have published peace, who have brought good tidings of good, who have published salvation; and said unto Zion: Thy God reigneth! Mosiah 15:15 15 And O how beautiful upon the mountains were their feet! Mosiah 15:16 16 And again, how beautiful upon the mountains are the feet of those that are still publishing peace! Mosiah 15:17 17 And again, how beautiful upon the mountains are the feet of those who shall hereafter publish peace, yea, from this time henceforth and forever! Mosiah 15:18 18 And behold, I say unto you, this is not all. For O how beautiful upon the mountains are the feet of him that bringeth good tidings, that is the founder of peace, yea, even the Lord, who has redeemed his people; yea, him who has granted salvation unto his people; Mosiah 15:19 19 For were it not for the redemption which he hath made for his people, which was prepared from the foundation of the world, I say unto you, were it not for this, all mankind must have perished. Mosiah 15:20 20 But behold, the bands of death shall be broken, and the Son reigneth, and hath power over the dead; therefore, he bringeth to pass the resurrection of the dead. Mosiah 15:21 21 And there cometh a resurrection, even a first resurrection; yea, even a resurrection of those that have been, and who are, and who shall be, even until the resurrection of Christ--for so shall he be called. Mosiah 15:22 22 And now, the resurrection of all the prophets, and all those that have believed in their words, or all those that have kept the commandments of God, shall come forth in the first resurrection; therefore, they are the first resurrection. Mosiah 15:23 23 They are raised to dwell with God who has redeemed them; thus they have eternal life through Christ, who has broken the bands of death. Mosiah 15:24 24 And these are those who have part in the first resurrection; and these are they that have died before Christ came, in their ignorance, not having salvation declared unto them. And thus the Lord bringeth about the restoration of these; and they have a part in the first resurrection, or have eternal life, being redeemed by the Lord. Mosiah 15:25 25 And little children also have eternal life. Mosiah 15:26 26 But behold, and fear, and tremble before God, for ye ought to tremble; for the Lord redeemeth none such that rebel against him and die in their sins; yea, even all those that have perished in their sins ever since the world began, that have wilfully rebelled against God, that have known the commandments of God, and would not keep them; these are they that have no part in the first resurrection. Mosiah 15:27 27 Therefore ought ye not to tremble? For salvation cometh to none such; for the Lord hath redeemed none such; yea, neither can the Lord redeem such; for he cannot deny himself; for he cannot deny justice when it has its claim. Mosiah 15:28 28 And now I say unto you that the time shall come that the salvation of the Lord shall be declared to every nation, kindred, tongue, and people. Mosiah 15:29 29 Yea, Lord, thy watchmen shall lift up their voice; with the voice together shall they sing; for they shall see eye to eye, when the Lord shall bring again Zion. Mosiah 15:30 30 Break forth into joy, sing together, ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem. Mosiah 15:31 31 The Lord hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. Mosiah 16 Chapter 16 Mosiah 16:1 1 And now, it came to pass that after Abinadi had spoken these words he stretched forth his hand and said: The time shall come when all shall see the salvation of the Lord; when every nation, kindred, tongue, and people shall see eye to eye and shall confess before God that his judgments are just. Mosiah 16:2 2 And then shall the wicked be cast out, and they shall have cause to howl, and weep, and wail, and gnash their teeth; and this because they would not hearken unto the voice of the Lord; therefore the Lord redeemeth them not. Mosiah 16:3 3 For they are carnal and devilish, and the devil has power over them; yea, even that old serpent that did beguile our first parents, which was the cause of their fall; which was the cause of all mankind becoming carnal, sensual, devilish, knowing evil from good, subjecting themselves to the devil. Mosiah 16:4 4 Thus all mankind were lost; and behold, they would have been endlessly lost were it not that God redeemed his people from their lost and fallen state. Mosiah 16:5 5 But remember that he that persists in his own carnal nature, and goes on in the ways of sin and rebellion against God, remaineth in his fallen state and the devil hath all power over him. Therefore, he is as though there was no redemption made, being an enemy to God; and also is the devil an enemy to God. Mosiah 16:6 6 And now if Christ had not come into the world, speaking of things to come as though they had already come, there could have been no redemption. Mosiah 16:7 7 And if Christ had not risen from the dead, or have broken the bands of death that the grave should have no victory, and that death should have no sting, there could have been no resurrection. Mosiah 16:8 8 But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ. Mosiah 16:9 9 He is the light and the life of the world; yea, a light that is endless, that can never be darkened; yea, and also a life which is endless, that there can be no more death. Mosiah 16:10 10 Even this mortal shall put on immortality, and this corruption shall put on incorruption, and shall be brought to stand before the bar of God, to be judged of him according to their works whether they be good or whether they be evil-- Mosiah 16:11 11 If they be good, to the resurrection of endless life and happiness; and if they be evil, to the resurrection of endless damnation, being delivered up to the devil, who hath subjected them, which is damnation-- Mosiah 16:12 12 Having gone according to their own carnal wills and desires; having never called upon the Lord while the arms of mercy were extended towards them; for the arms of mercy were extended towards them, and they would not; they being warned of their iniquities and yet they would not depart from them; and they were commanded to repent and yet they would not repent. Mosiah 16:13 13 And now, ought ye not to tremble and repent of your sins, and remember that only in and through Christ ye can be saved? Mosiah 16:14 14 Therefore, if ye teach the law of Moses, also teach that it is a shadow of those things which are to come-- Mosiah 16:15 15 Teach them that redemption cometh through Christ the Lord, who is the very Eternal Father. Amen. Mosiah 17 Chapter 17 Mosiah 17:1 1 And now it came to pass that when Abinadi had finished these sayings, that the king commanded that the priests should take him and cause that he should be put to death. Mosiah 17:2 2 But there was one among them whose name was Alma, he also being a descendant of Nephi. And he was a young man, and he believed the words which Abinadi had spoken, for he knew concerning the iniquity which Abinadi has testified against them; therefore he began to plead with the king that he would not be angry with Abinadi, but suffer that he might depart in peace. Mosiah 17:3 3 But the king was more wroth, and caused that Alma should be cast out from among them, and sent his servants after him that they might slay him. Mosiah 17:4 4 But he fled from before them and hid himself that they found him not. And he being concealed for many days did write all the words which Abinadi had spoken. Mosiah 17:5 5 And it came to pass that the king caused that his guards should surround Abinadi and take him; and they bound him and cast him into prison. Mosiah 17:6 6 And after three days, having counseled with his priests, he caused that he should again be brought before him. Mosiah 17:7 7 And he said unto him: Abinadi, we have found an accusation against thee, and thou art worthy of death. Mosiah 17:8 8 For thou hast said that God himself should come down among the children of men; and now, for this cause thou shalt be put to death unless thou wilt recall all the words which thou hast spoken evil concerning me and my people. Mosiah 17:9 9 Now Abinadi said unto him: I say unto you, I will not recall the words which I have spoken unto you concerning this people, for they are true; and that ye may know of their surety I have suffered myself that I have fallen into your hands. Mosiah 17:10 10 Yea, and I will suffer even until death, and I will not recall my words, and they shall stand as a testimony against you. And if ye slay me ye will shed innocent blood, and this shall also stand as a testimony against you at the last day. Mosiah 17:11 11 And now king Noah was about to release him, for he feared his word; for he feared that the judgments of God would come upon him. Mosiah 17:12 12 But the priests lifted up their voices against him, and began to accuse him, saying: He has reviled the king. Therefore the king was stirred up in anger against him, and he delivered him up that he might be slain. Mosiah 17:13 13 And it came to pass that they took him and bound him, and scourged his skin with faggots, yea, even unto death. Mosiah 17:14 14 And now when the flames began to scorch him, he cried unto them, saying: Mosiah 17:15 15 Behold, even as ye have done unto me, so shall it come to pass that thy seed shall cause that many shall suffer the pains that I do suffer, even the pains of death by fire; and this because they believe in the salvation of the Lord their God. Mosiah 17:16 16 And it will come to pass that ye shall be afflicted with all manner of diseases because of your iniquities. Mosiah 17:17 17 Yea, and ye shall be smitten on every hand, and shall be driven and scattered to and fro, even as a wild flock is driven by wild and ferocious beasts. Mosiah 17:18 18 And in that day ye shall be hunted, and ye shall be taken by the hand of your enemies, and then ye shall suffer, as I suffer, the pains of death by fire. Mosiah 17:19 19 Thus God executeth vengeance upon those that destroy his people. O God, receive my soul. Mosiah 17:20 20 And now, when Abinadi had said these words, he fell, having suffered death by fire; yea, having been put to death because he would not deny the commandments of God, having sealed the truth of his words by his death. Mosiah 18 Chapter 18 Mosiah 18:1 1 And now, it came to pass that Alma, who had fled from the servants of king Noah, repented of his sins and iniquities, and went about privately among the people, and began to teach the words of Abinadi-- Mosiah 18:2 2 Yea, concerning that which was to come, and also concerning the resurrection of the dead, and the redemption of the people, which was to be brought to pass through the power, and sufferings, and death of Christ, and his resurrection and ascension into heaven. Mosiah 18:3 3 And as many as would hear his word he did teach. And he taught them privately, that it might not come to the knowledge of the king. And many did believe his words. Mosiah 18:4 4 And it came to pass that as many as did believe him did go forth to a place which was called Mormon, having received its name from the king, being in the borders of the land having been infested, by times or at seasons, by wild beasts. Mosiah 18:5 5 Now, there was in Mormon a fountain of pure water, and Alma resorted thither, there being near the water a thicket of small trees, where he did hide himself in the daytime from the searches of the king. Mosiah 18:6 6 And it came to pass that as many as believed him went thither to hear his words. Mosiah 18:7 7 And it came to pass after many days there were a goodly number gathered together at the place of Mormon, to hear the words of Alma. Yea, all were gathered together that believed on his word, to hear him. And he did teach them, and did preach unto them repentance, and redemption, and faith on the Lord. Mosiah 18:8 8 And it came to pass that he said unto them: Behold, here are the waters of Mormon (for thus were they called) and now, as ye are desirous to come into the fold of God, and to be called his people, and are willing to bear one another's burdens, that they may be light; Mosiah 18:9 9 Yea, and are willing to mourn with those that mourn; yea, and comfort those that stand in need of comfort, and to stand as witnesses of God at all times and in all things, and in all places that ye may be in, even until death, that ye may be redeemed of God, and be numbered with those of the first resurrection, that ye may have eternal life-- Mosiah 18:10 10 Now I say unto you, if this be the desire of your hearts, what have you against being baptized in the name of the Lord, as a witness before him that ye have entered into a covenant with him, that ye will serve him and keep his commandments, that he may pour out his Spirit more abundantly upon you? Mosiah 18:11 11 And now when the people had heard these words, they clapped their hands for joy, and exclaimed: This is the desire of our hearts. Mosiah 18:12 12 And now it came to pass that Alma took Helam, he being one of the first, and went and stood forth in the water, and cried, saying: O Lord, pour out thy Spirit upon thy servant, that he may do this work with holiness of heart. Mosiah 18:13 13 And when he had said these words, the Spirit of the Lord was upon him, and he said: Helam, I baptize thee, having authority from the Almighty God, as a testimony that ye have entered into a covenant to serve him until you are dead as to the mortal body; and may the Spirit of the Lord be poured out upon you; and may he grant unto you eternal life, through the redemption of Christ, whom he has prepared from the foundation of the world. Mosiah 18:14 14 And after Alma had said these words, both Alma and Helam were buried in the water; and they arose and came forth out of the water rejoicing, being filled with the Spirit. Mosiah 18:15 15 And again, Alma took another, and went forth a second time into the water, and baptized him according to the first, only he did not bury himself again in the water. Mosiah 18:16 16 And after this manner he did baptize every one that went forth to the place of Mormon; and they were in number about two hundred and four souls; yea, and they were baptized in the waters of Mormon, and were filled with the grace of God. Mosiah 18:17 17 And they were called the church of God, or the church of Christ, from that time forward. And it came to pass that whosoever was baptized by the power and authority of God was added to his church. Mosiah 18:18 18 And it came to pass that Alma, having authority from God, ordained priests; even one priest to every fifty of their number did he ordain to preach unto them, and to teach them concerning the things pertaining to the kingdom of God. Mosiah 18:19 19 And he commanded them that they should teach nothing save it were the things which he had taught, and which had been spoken by the mouth of the holy prophets. Mosiah 18:20 20 Yea, even he commanded them that they should preach nothing save it were repentance and faith on the Lord, who had redeemed his people. Mosiah 18:21 21 And he commanded them that there should be no contention one with another, but that they should look forward with one eye, having one faith and one baptism, having their hearts knit together in unity and in love one towards another. Mosiah 18:22 22 And thus he commanded them to preach. And thus they became the children of God. Mosiah 18:23 23 And he commanded them that they should observe the sabbath day, and keep it holy, and also every day they should give thanks to the Lord their God. Mosiah 18:24 24 And he also commanded them that the priests whom he had ordained should labor with their own hands for their support. Mosiah 18:25 25 And there was one day in every week that was set apart that they should gather themselves together to teach the people, and to worship the Lord their God, and also, as often as it was in their power, to assemble themselves together. Mosiah 18:26 26 And the priests were not to depend upon the people for their support; but for their labor they were to receive the grace of God, that they might wax strong in the Spirit, having the knowledge of God, that they might teach with power and authority from God. Mosiah 18:27 27 And again Alma commanded that the people of the church should impart of their substance, every one according to that which he had; if he have more abundantly he should impart more abundantly; and of him that had but little, but little should be required; and to him that had not should be given. Mosiah 18:28 28 And thus they should impart of their substance of their own free will and good desires towards God, and to those priests that stood in need, yea, and to every needy, naked soul. Mosiah 18:29 29 And this he said unto them, having been commanded of God; and they did walk uprightly before God, imparting to one another both temporally and spiritually according to their needs and their wants. Mosiah 18:30 30 And now it came to pass that all this was done in Mormon, yea, by the waters of Mormon, in the forest that was near the waters of Mormon; yea, the place of Mormon, the waters of Mormon, the forest of Mormon, how beautiful are they to the eyes of them who there came to the knowledge of their Redeemer; yea, and how blessed are they, for they shall sing to his praise forever. Mosiah 18:31 31 And these things were done in the borders of the land, that they might not come to the knowledge of the king. Mosiah 18:32 32 But behold, it came to pass that the king, having discovered a movement among the people, sent his servants to watch them. Therefore on the day that they were assembling themselves together to hear the word of the Lord they were discovered unto the king. Mosiah 18:33 33 And now the king said that Alma was stirring up the people to rebellion against him; therefore he sent his army to destroy them. Mosiah 18:34 34 And it came to pass that Alma and the people of the Lord were apprised of the coming of the king's army; therefore they took their tents and their families and departed into the wilderness. Mosiah 18:35 35 And they were in number about four hundred and fifty souls. Mosiah 19 Chapter 19 Mosiah 19:1 1 And it came to pass that the army of the king returned, having searched in vain for the people of the Lord. Mosiah 19:2 2 And now behold, the forces of the king were small, having been reduced, and there began to be a division among the remainder of the people. Mosiah 19:3 3 And the lesser part began to breathe out threatenings against the king, and there began to be a great contention among them. Mosiah 19:4 4 And now there was a man among them whose name was Gideon, and he being a strong man and an enemy to the king, therefore he drew his sword, and swore in his wrath that he would slay the king. Mosiah 19:5 5 And it came to pass that he fought with the king; and when the king saw that he was about to overpower him, he fled and ran and got upon the tower which was near the temple. Mosiah 19:6 6 And Gideon pursued after him and was about to get upon the tower to slay the king, and the king cast his eyes round about towards the land of Shemlon, and behold, the army of the Lamanites were within the borders of the land. Mosiah 19:7 7 And now the king cried out in the anguish of his soul, saying: Gideon, spare me, for the Lamanites are upon us, and they will destroy us; yea, they will destroy my people. Mosiah 19:8 8 And now the king was not so much concerned about his people as he was about his own life; nevertheless, Gideon did spare his life. Mosiah 19:9 9 And the king commanded the people that they should flee before the Lamanites, and he himself did go before them, and they did flee into the wilderness, with their women and their children. Mosiah 19:10 10 And it came to pass that the Lamanites did pursue them, and did overtake them, and began to slay them. Mosiah 19:11 11 Now it came to pass that the king commanded them that all the men should leave their wives and their children, and flee before the Lamanites. Mosiah 19:12 12 Now there were many that would not leave them, but had rather stay and perish with them. And the rest left their wives and their children and fled. Mosiah 19:13 13 And it came to pass that those who tarried with their wives and their children caused that their fair daughters should stand forth and plead with the Lamanites that they would not slay them. Mosiah 19:14 14 And it came to pass that the Lamanites had compassion on them, for they were charmed with the beauty of their women. Mosiah 19:15 15 Therefore the Lamanites did spare their lives, and took them captives and carried them back to the land of Nephi, and granted unto them that they might possess the land, under the conditions that they would deliver up king Noah into the hands of the Lamanites, and deliver up their property, even one half of all they possessed, one half of their gold, and their silver, and all their precious things, and thus they should pay tribute to the king of the Lamanites from year to year. Mosiah 19:16 16 And now there was one of the sons of the king among those that were taken captive, whose name was Limhi. Mosiah 19:17 17 And now Limhi was desirous that his father should not be destroyed; nevertheless, Limhi was not ignorant of the iniquities of his father, he himself being a just man. Mosiah 19:18 18 And it came to pass that Gideon sent men into the wilderness secretly, to search for the king and those that were with him. And it came to pass that they met the people in the wilderness, all save the king and his priests. Mosiah 19:19 19 Now they had sworn in their hearts that they would return to the land of Nephi, and if their wives and their children were slain, and also those that had tarried with them, that they would seek revenge, and also perish with them. Mosiah 19:20 20 And the king commanded them that they should not return; and they were angry with the king, and caused that he should suffer, even unto death by fire. Mosiah 19:21 21 And they were about to take the priests also and put them to death, and they fled before them. Mosiah 19:22 22 And it came to pass that they were about to return to the land of Nephi, and they met the men of Gideon. And the men of Gideon told them of all that had happened to their wives and their children; and that the Lamanites had granted unto them that they might possess the land by paying a tribute to the Lamanites of one half of all they possessed. Mosiah 19:23 23 And the people told the men of Gideon that they had slain the king, and his priests had fled from them farther into the wilderness. Mosiah 19:24 24 And it came to pass that after they had ended the ceremony, that they returned to the land of Nephi, rejoicing, because their wives and their children were not slain; and they told Gideon what they had done to the king. Mosiah 19:25 25 And it came to pass that the king of the Lamanites made an oath unto them, that his people should not slay them. Mosiah 19:26 26 And also Limhi, being the son of the king, having the kingdom conferred upon him by the people, made oath unto the king of the Lamanites that his people should pay tribute unto him, even one half of all they possessed. Mosiah 19:27 27 And it came to pass that Limhi began to establish the kingdom and to establish peace among his people. Mosiah 19:28 28 And the king of the Lamanites set guards round about the land, that he might keep the people of Limhi in the land, that they might not depart into the wilderness; and he did support his guards out of the tribute which he did receive from the Nephites. Mosiah 19:29 29 And now king Limhi did have continual peace in his kingdom for the space of two years, that the Lamanites did not molest them nor seek to destroy them. Mosiah 20 Chapter 20 Mosiah 20:1 1 Now there was a place in Shemlon where the daughters of the Lamanites did gather themselves together to sing, and to dance, and to make themselves merry. Mosiah 20:2 2 And it came to pass that there was one day a small number of them gathered together to sing and to dance. Mosiah 20:3 3 And now the priests of king Noah, being ashamed to return to the city of Nephi, yea, and also fearing that the people would slay them, therefore they durst not return to their wives and their children. Mosiah 20:4 4 And having tarried in the wilderness, and having discovered the daughters of the Lamanites, they laid and watched them; Mosiah 20:5 5 And when there were but few of them gathered together to dance, they came forth out of their secret places and took them and carried them into the wilderness; yea, twenty and four of the daughters of the Lamanites they carried into the wilderness. Mosiah 20:6 6 And it came to pass that when the Lamanites found that their daughters had been missing, they were angry with the people of Limhi, for they thought it was the people of Limhi. Mosiah 20:7 7 Therefore they sent their armies forth; yea, even the king himself went before his people; and they went up to the land of Nephi to destroy the people of Limhi. Mosiah 20:8 8 And now Limhi had discovered them from the tower, even all their preparations for war did he discover; therefore he gathered his people together, and laid wait for them in the fields and in the forests. Mosiah 20:9 9 And it came to pass that when the Lamanites had come up, that the people of Limhi began to fall upon them from their waiting places, and began to slay them. Mosiah 20:10 10 And it came to pass that the battle became exceedingly sore, for they fought like lions for their prey. Mosiah 20:11 11 And it came to pass that the people of Limhi began to drive the Lamanites before them; yet they were not half so numerous as the Lamanites. But they fought for their lives, and for their wives, and for their children; therefore they exerted themselves and like dragons did they fight. Mosiah 20:12 12 And it came to pass that they found the king of the Lamanites among the number of their dead; yet he was not dead, having been wounded and left upon the ground, so speedy was the flight of his people. Mosiah 20:13 13 And they took him and bound up his wounds, and brought him before Limhi, and said: Behold, here is the king of the Lamanites; he having received a wound has fallen among their dead, and they have left him; and behold, we have brought him before you; and now let us slay him. Mosiah 20:14 14 But Limhi said unto them: Ye shall not slay him, but bring him hither that I may see him. And they brought him. And Limhi said unto him: What cause have ye to come up to war against my people? Behold, my people have not broken the oath that I made unto you; therefore, why should ye break the oath which ye made unto my people? Mosiah 20:15 15 And now the king said: I have broken the oath because thy people did carry away the daughters of my people; therefore, in my anger I did cause my people to come up to war against thy people. Mosiah 20:16 16 And now Limhi had heard nothing concerning this matter; therefore he said: I will search among my people and whosoever has done this thing shall perish. Therefore he caused a search to be made among his people. Mosiah 20:17 17 Now when Gideon had heard these things, he being the king's captain, he went forth and said unto the king: I pray thee forbear, and do not search this people, and lay not this thing to their charge. Mosiah 20:18 18 For do ye not remember the priests of thy father, whom this people sought to destroy? And are they not in the wilderness? And are not they the ones who have stolen the daughters of the Lamanites? Mosiah 20:19 19 And now, behold, and tell the king of these things, that he may tell his people that they may be pacified towards us; for behold they are already preparing to come against us; and behold also there are but few of us. Mosiah 20:20 20 And behold, they come with their numerous hosts; and except the king doth pacify them towards us we must perish. Mosiah 20:21 21 For are not the words of Abinadi fulfilled, which he prophesied against us--and all this because we would not hearken unto the words of the Lord, and turn from our iniquities? Mosiah 20:22 22 And now let us pacify the king, and we fulfil the oath which we have made unto him; for it is better that we should be in bondage than that we should lose our lives; therefore, let us put a stop to the shedding of so much blood. Mosiah 20:23 23 And now Limhi told the king all the things concerning his father, and the priests that had fled into the wilderness, and attributed the carrying away of their daughters to them. Mosiah 20:24 24 And it came to pass that the king was pacified towards his people; and he said unto them: Let us go forth to meet my people, without arms; and I swear unto you with an oath that my people shall not slay thy people. Mosiah 20:25 25 And it came to pass that they followed the king, and went forth without arms to meet the Lamanites. And it came to pass that they did meet the Lamanites; and the king of the Lamanites did bow himself down before them, and did plead in behalf of the people of Limhi. Mosiah 20:26 26 And when the Lamanites saw the people of Limhi, that they were without arms, they had compassion on them and were pacified towards them, and returned with their king in peace to their own land. Mosiah 21 Chapter 21 Mosiah 21:1 1 And it came to pass that Limhi and his people returned to the city of Nephi, and began to dwell in the land again in peace. Mosiah 21:2 2 And it came to pass that after many days the Lamanites began again to be stirred up in anger against the Nephites, and they began to come into the borders of the land round about. Mosiah 21:3 3 Now they durst not slay them, because of the oath which their king had made unto Limhi; but they would smite them on their cheeks, and exercise authority over them; and began to put heavy burdens upon their backs, and drive them as they would a dumb ass-- Mosiah 21:4 4 Yea, all this was done that the word of the Lord might be fulfilled. Mosiah 21:5 5 And now the afflictions of the Nephites were great, and there was no way that they could deliver themselves out of their hands, for the Lamanites had surrounded them on every side. Mosiah 21:6 6 And it came to pass that the people began to murmur with the king because of their afflictions; and they began to be desirous to go against them to battle. And they did afflict the king sorely with their complaints; therefore he granted unto them that they should do according to their desires. Mosiah 21:7 7 And they gathered themselves together again, and put on their armor, and went forth against the Lamanites to drive them out of their land. Mosiah 21:8 8 And it came to pass that the Lamanites did beat them, and drove them back, and slew many of them. Mosiah 21:9 9 And now there was a great mourning and lamentation among the people of Limhi, the widow mourning for her husband, the son and the daughter mourning for their father, and the brothers for their brethren. Mosiah 21:10 10 Now there were a great many widows in the land, and they did cry mightily from day to day, for a great fear of the Lamanites had come upon them. Mosiah 21:11 11 And it came to pass that their continual cries did stir up the remainder of the people of Limhi to anger against the Lamanites; and they went again to battle, but they were driven back again, suffering much loss. Mosiah 21:12 12 Yea, they went again even the third time, and suffered in the like manner; and those that were not slain returned again to the city of Nephi. Mosiah 21:13 13 And they did humble themselves even to the dust, subjecting themselves to the yoke of bondage, submitting themselves to be smitten, and to be driven to and fro, and burdened, according to the desires of their enemies. Mosiah 21:14 14 And they did humble themselves even in the depths of humility; and they did cry mightily to God; yea, even all the day long did they cry unto their God that he would deliver them out of their afflictions. Mosiah 21:15 15 And now the Lord was slow to hear their cry because of their iniquities; nevertheless the Lord did hear their cries, and began to soften the hearts of the Lamanites that they began to ease their burdens; yet the Lord did not see fit to deliver them out of bondage. Mosiah 21:16 16 And it came to pass that they began to prosper by degrees in the land, and began to raise grain more abundantly, and flocks, and herds, that they did not suffer with hunger. Mosiah 21:17 17 Now there was a great number of women, more than there was of men; therefore king Limhi commanded that every man should impart to the support of the widows and their children, that they might not perish with hunger; and this they did because of the greatness of their number that had been slain. Mosiah 21:18 18 Now the people of Limhi kept together in a body as much as it was possible, and secured their grain and their flocks; Mosiah 21:19 19 And the king himself did not trust his person without the walls of the city, unless he took his guards with him, fearing that he might by some means fall into the hands of the Lamanites. Mosiah 21:20 20 And he caused that his people should watch the land round about, that by some means they might take those priests that fled into the wilderness, who had stolen the daughters of the Lamanites, and that had caused such a great destruction to come upon them. Mosiah 21:21 21 For they were desirous to take them that they might punish them; for they had come into the land of Nephi by night, and carried off their grain and many of their precious things; therefore they laid wait for them. Mosiah 21:22 22 And it came to pass that there was no more disturbance between the Lamanites and the people of Limhi, even until the time that Ammon and his brethren came into the land. Mosiah 21:23 23 And the king having been without the gates of the city with his guard, discovered Ammon and his brethren; and supposing them to be priests of Noah therefore he caused that they should be taken, and bound, and cast into prison. And had they been the priests of Noah he would have caused that they should be put to death. Mosiah 21:24 24 But when he found that they were not, but that they were his brethren, and had come from the land of Zarahemla, he was filled with exceedingly great joy. Mosiah 21:25 25 Now king Limhi had sent, previous to the coming of Ammon, a small number of men to search for the land of Zarahemla; but they could not find it, and they were lost in the wilderness. Mosiah 21:26 26 Nevertheless, they did find a land which had been peopled; yea, a land which was covered with dry bones; yea, a land which had been peopled and which had been destroyed; and they, having supposed it to be the land of Zarahemla, returned to the land of Nephi, having arrived in the borders of the land not many days before the coming of Ammon. Mosiah 21:27 27 And they brought a record with them, even a record of the people whose bones they had found; and it was engraven on plates of ore. Mosiah 21:28 28 And now Limhi was again filled with joy in learning from the mouth of Ammon that king Mosiah had a gift from God, whereby he could interpret such engravings; yea, and Ammon also did rejoice. Mosiah 21:29 29 Yet Ammon and his brethren were filled with sorrow because so many of their brethren had been slain; Mosiah 21:30 30 And also that king Noah and his priests had caused the people to commit so many sins and iniquities against God; and they also did mourn for the death of Abinadi; and also for the departure of Alma and the people that went with him, who had formed a church of God through the strength and power of God, and faith on the words which had been spoken by Abinadi. Mosiah 21:31 31 Yea, they did mourn for their departure, for they knew not whither they had fled. Now they would have gladly joined with them, for they themselves had entered into a covenant with God to serve him and keep his commandments. Mosiah 21:32 32 And now since the coming of Ammon, king Limhi had also entered into a covenant with God, and also many of his people, to serve him and keep his commandments. Mosiah 21:33 33 And it came to pass that king Limhi and many of his people were desirous to be baptized; but there was none in the land that had authority from God. And Ammon declined doing this thing, considering himself an unworthy servant. Mosiah 21:34 34 Therefore they did not at that time form themselves into a church, waiting upon the Spirit of the Lord. Now they were desirous to become even as Alma and his brethren, who had fled into the wilderness. Mosiah 21:35 35 They were desirous to be baptized as a witness and a testimony that they were willing to serve God with all their hearts; nevertheless they did prolong the time; and an account of their baptism shall be given hereafter. Mosiah 21:36 36 And now all the study of Ammon and his people, and king Limhi and his people, was to deliver themselves out of the hands of the Lamanites and from bondage. Mosiah 22 Chapter 22 Mosiah 22:1 1 And now it came to pass that Ammon and king Limhi began to consult with the people how they should deliver themselves out of bondage; and even they did cause that all the people should gather themselves together; and this they did that they might have the voice of the people concerning the matter. Mosiah 22:2 2 And it came to pass that they could find no way to deliver themselves out of bondage, except it were to take their women and children, and their flocks, and their herds, and their tents, and depart into the wilderness; for the Lamanites being so numerous, it was impossible for the people of Limhi to contend with them, thinking to deliver themselves out of bondage by the sword. Mosiah 22:3 3 Now it came to pass that Gideon went forth and stood before the king, and said unto him: Now O king, thou hast hitherto hearkened unto my words many times when we have been contending with our brethren, the Lamanites. Mosiah 22:4 4 And now O king, if thou hast not found me to be an unprofitable servant, or if thou hast hitherto listened to my words in any degree, and they have been of service to thee, even so I desire that thou wouldst listen to my words at this time, and I will be thy servant and deliver this people out of bondage. Mosiah 22:5 5 And the king granted unto him that he might speak. And Gideon said unto him: Mosiah 22:6 6 Behold the back pass, through the back wall, on the back side of the city. The Lamanites, or the guards of the Lamanites, by night are drunken; therefore let us send a proclamation among all this people that they gather together their flocks and herds, that they may drive them into the wilderness by night. Mosiah 22:7 7 And I will go according to thy command and pay the last tribute of wine to the Lamanites, and they will be drunken; and we will pass through the secret pass on the left of their camp when they are drunken and asleep. Mosiah 22:8 8 Thus we will depart with our women and our children, our flocks, and our herds into the wilderness; and we will travel around the land of Shilom. Mosiah 22:9 9 And it came to pass that the king hearkened unto the words of Gideon. Mosiah 22:10 10 And king Limhi caused that his people should gather their flocks together; and he sent the tribute of wine to the Lamanites; and he also sent more wine, as a present unto them; and they did drink freely of the wine which king Limhi did send unto them. Mosiah 22:11 11 And it came to pass that the people of king Limhi did depart by night into the wilderness with their flocks and their herds, and they went round about the land of Shilom in the wilderness, and bent their course towards the land of Zarahemla, being led by Ammon and his brethren. Mosiah 22:12 12 And they had taken all their gold, and silver, and their precious things, which they could carry, and also their provisions with them, into the wilderness; and they pursued their journey. Mosiah 22:13 13 And after being many days in the wilderness they arrived in the land of Zarahemla, and joined Mosiah's people, and became his subjects. Mosiah 22:14 14 And it came to pass that Mosiah received them with joy; and he also received their records, and also the records which had been found by the people of Limhi. Mosiah 22:15 15 And now it came to pass when the Lamanites had found that the people of Limhi had departed out of the land by night, that they sent an army into the wilderness to pursue them; Mosiah 22:16 16 And after they had pursued them two days, they could no longer follow their tracks; therefore they were lost in the wilderness. Mosiah 23 Chapter 23 Mosiah 23:1 1 Now Alma, having been warned of the Lord that the armies of king Noah would come upon them, and having made it known to his people, therefore they gathered together their flocks, and took of their grain, and departed into the wilderness before the armies of king Noah. Mosiah 23:2 2 And the Lord did strengthen them, that the people of king Noah could not overtake them to destroy them. Mosiah 23:3 3 And they fled eight days' journey into the wilderness. Mosiah 23:4 4 And they came to a land, yea, even a very beautiful and pleasant land, a land of pure water. Mosiah 23:5 5 And they pitched their tents, and began to till the ground, and began to build buildings; yea, they were industrious, and did labor exceedingly. Mosiah 23:6 6 And the people were desirous that Alma should be their king, for he was beloved by his people. Mosiah 23:7 7 But he said unto them: Behold, it is not expedient that we should have a king; for thus saith the Lord: Ye shall not esteem one flesh above another, or one man shall not think himself above another; therefore I say unto you it is not expedient that ye should have a king. Mosiah 23:8 8 Nevertheless, if it were possible that ye could always have just men to be your kings it would be well for you to have a king. Mosiah 23:9 9 But remember the iniquity of king Noah and his priests; and I myself was caught in a snare, and did many things which were abominable in the sight of the Lord, which caused me sore repentance; Mosiah 23:10 10 Nevertheless, after much tribulation, the Lord did hear my cries, and did answer my prayers, and has made me an instrument in his hands in bringing so many of you to a knowledge of his truth. Mosiah 23:11 11 Nevertheless, in this I do not glory, for I am unworthy to glory of myself. Mosiah 23:12 12 And now I say unto you, ye have been oppressed by king Noah, and have been in bondage to him and his priests, and have been brought into iniquity by them; therefore ye were bound with the bands of iniquity. Mosiah 23:13 13 And now as ye have been delivered by the power of God out of these bonds; yea, even out of the hands of king Noah and his people, and also from the bonds of iniquity, even so I desire that ye should stand fast in this liberty wherewith ye have been made free, and that ye trust no man to be a king over you. Mosiah 23:14 14 And also trust no one to be your teacher nor your minister, except he be a man of God, walking in his ways and keeping his commandments. Mosiah 23:15 15 Thus did Alma teach his people, that every man should love his neighbor as himself, that there should be no contention among them. Mosiah 23:16 16 And now, Alma was their high priest, he being the founder of their church. Mosiah 23:17 17 And it came to pass that none received authority to preach or to teach except it were by him from God. Therefore he consecrated all their priests and all their teachers; and none were consecrated except they were just men. Mosiah 23:18 18 Therefore they did watch over their people, and did nourish them with things pertaining to righteousness. Mosiah 23:19 19 And it came to pass that they began to prosper exceedingly in the land; and they called the land Helam. Mosiah 23:20 20 And it came to pass that they did multiply and prosper exceedingly in the land of Helam; and they built a city, which they called the city of Helam. Mosiah 23:21 21 Nevertheless the Lord seeth fit to chasten his people; yea, he trieth their patience and their faith. Mosiah 23:22 22 Nevertheless--whosoever putteth his trust in him the same shall be lifted up at the last day. Yea, and thus it was with this people. Mosiah 23:23 23 For behold, I will show unto you that they were brought into bondage, and none could deliver them but the Lord their God, yea, even the God of Abraham and Isaac and of Jacob. Mosiah 23:24 24 And it came to pass that he did deliver them, and he did show forth his mighty power unto them, and great were their rejoicings. Mosiah 23:25 25 For behold, it came to pass that while they were in the land of Helam, yea, in the city of Helam, while tilling the land round about, behold an army of the Lamanites was in the borders of the land. Mosiah 23:26 26 Now it came to pass that the brethren of Alma fled from their fields, and gathered themselves together in the city of Helam; and they were much frightened because of the appearance of the Lamanites. Mosiah 23:27 27 But Alma went forth and stood among them, and exhorted them that they should not be frightened, but that they should remember the Lord their God and he would deliver them. Mosiah 23:28 28 Therefore they hushed their fears, and began to cry unto the Lord that he would soften the hearts of the Lamanites, that they would spare them, and their wives, and their children. Mosiah 23:29 29 And it came to pass the the Lord did soften the hearts of the Lamanites. And Alma and his brethren went forth and delivered themselves up into their hands; and the Lamanites took possession of the land of Helam. Mosiah 23:30 30 Now the armies of the Lamanites, which had followed after the people of king Limhi, had been lost in the wilderness for many days. Mosiah 23:31 31 And behold, they had found those priests of king Noah, in a place which they called Amulon; and they had begun to possess the land of Amulon and had begun to till the ground. Mosiah 23:32 32 Now the name of the leader of those priests was Amulon. Mosiah 23:33 33 And it came to pass that Amulon did plead with the Lamanites; and he also sent forth their wives, who were the daughters of the Lamanites, to plead with their brethren, that they should not destroy their husbands. Mosiah 23:34 34 And the Lamanites had compassion on Amulon and his brethren, and did not destroy them, because of their wives. Mosiah 23:35 35 And Amulon and his brethren did join the Lamanites, and they were traveling in the wilderness in search of the land of Nephi when they discovered the land of Helam, which was possessed by Alma and his brethren. Mosiah 23:36 36 And it came to pass that the Lamanites promised unto Alma and his brethren, that if they would show them the way which led to the land of Nephi that they would grant unto them their lives and their liberty. Mosiah 23:37 37 But after Alma had shown them the way that led to the land of Nephi the Lamanites would not keep their promise; but they set guards round about the land of Helam, over Alma and his brethren. Mosiah 23:38 38 And the remainder of them went to the land of Nephi; and a part of them returned to the land of Helam, and also brought with them the wives and the children of the guards who had been left in the land. Mosiah 23:39 39 And the king of the Lamanites had granted unto Amulon that he should be a king and a ruler over his people, who were in the land of Helam; nevertheless he should have no power to do anything contrary to the will of the king of the Lamanites. Mosiah 24 Chapter 24 Mosiah 24:1 1 And it came to pass that Amulon did gain favor in the eyes of the king of the Lamanites; therefore, the king of the Lamanites granted unto him and his brethren that they should be appointed teachers over his people, yea, even over the people who were in the land of Shemlon, and in the land of Shilom, and in the land of Amulon. Mosiah 24:2 2 For the Lamanites had taken possession of all these lands; therefore, the king of the Lamanites had appointed kings over all these lands. Mosiah 24:3 3 And now the name of the king of the Lamanites was Laman, being called after the name of his father; and therefore he was called king Laman. And he was king over a numerous people. Mosiah 24:4 4 And he appointed teachers of the brethren of Amulon in every land which was possessed by his people; and thus the language of Nephi began to be taught among all the people of the Lamanites. Mosiah 24:5 5 And they were a people friendly one with another; nevertheless they knew not God; neither did the brethren of Amulon teach them anything concerning the Lord their God, neither the law of Moses; nor did they teach them the words of Abinadi; Mosiah 24:6 6 But they taught them that they should keep their record, and that they might write one to another. Mosiah 24:7 7 And thus the Lamanites began to increase in riches, and began to trade one with another and wax great, and began to be a cunning and a wise people, as to the wisdom of the world, yea, a very cunning people, delighting in all manner of wickedness and plunder, except it were among their own brethren. Mosiah 24:8 8 And now it came to pass that Amulon began to exercise authority over Alma and his brethren, and began to persecute him, and cause that his children should persecute their children. Mosiah 24:9 9 For Amulon knew Alma, that he had been one of the king's priests, and that it was he that believed the words of Abinadi and was driven out before the king, and therefore he was wroth with him; for he was subject to king Laman, yet he exercised authority over them, and put tasks upon them, and put task-masters over them. Mosiah 24:10 10 And it came to pass that so great were their afflictions that they began to cry mightily to God. Mosiah 24:11 11 And Amulon commanded them that they should stop their cries; and he put guards over them to watch them, that whosoever should be found calling upon God should be put to death. Mosiah 24:12 12 And Alma and his people did not raise their voices to the Lord their God, but did pour out their hearts to him; and he did know the thoughts of their hearts. Mosiah 24:13 13 And it came to pass that the voice of the Lord came to them in their afflictions, saying: Lift up your heads and be of good comfort, for I know of the covenant which ye have made unto me; and I will covenant with my people and deliver them out of bondage. Mosiah 24:14 14 And I will also ease the burdens which are put upon your shoulders, that even you cannot feel them upon your backs, even while you are in bondage; and this will I do that ye may stand as witnesses for me hereafter, and that ye may know of a surety that I, the Lord God, do visit my people in their afflictions. Mosiah 24:15 15 And now it came to pass that the burdens which were laid upon Alma and his brethren were made light; yea, the Lord did strengthen them that they could bear up their burdens with ease, and they did submit cheerfully and with patience to all the will of the Lord. Mosiah 24:16 16 And it came to pass that so great was their faith and their patience that the voice of the Lord came unto them again, saying: Be of good comfort, for on the morrow I will deliver you out of bondage. Mosiah 24:17 17 And he said unto Alma: Thou shalt go before this people, and I will go with thee and deliver this people out of bondage. Mosiah 24:18 18 Now it came to pass that Alma and his people in the night-time gathered their flocks together, and also of their grain; yea, even all the night-time were they gathering the flocks together. Mosiah 24:19 19 And in the morning the Lord caused a deep sleep to come upon the Lamanites, yea, and all their task-masters were in a profound sleep. Mosiah 24:20 20 And Alma and his people departed into the wilderness; and when they had traveled all day they pitched their tents in a valley, and they called the valley Alma, because he led their way in the wilderness. Mosiah 24:21 21 Yea, and in the valley of Alma they poured out their thanks to God because he had been merciful unto them, and eased their burdens, and had delivered them out of bondage; for they were in bondage, and none could deliver them except it were the Lord their God. Mosiah 24:22 22 And they gave thanks to God, yea, all their men and all their women and all their children that could speak lifted their voices in the praises of their God. Mosiah 24:23 23 And now the Lord said unto Alma: Haste thee and get thou and this people out of this land, for the Lamanites have awakened and do pursue thee; therefore get thee out of this land, and I will stop the Lamanites in this valley that they come no further in pursuit of this people. Mosiah 24:24 24 And it came to pass that they departed out of the valley, and took their journey into the wilderness. Mosiah 24:25 25 And after they had been in the wilderness twelve days they arrived in the land of Zarahemla; and king Mosiah did also receive them with joy. Mosiah 25 Chapter 25 Mosiah 25:1 1 And now king Mosiah caused that all the people should be gathered together. Mosiah 25:2 2 Now there were not so many of the children of Nephi, or so many of those who were descendants of Nephi, as there were of the people of Zarahemla, who was a descendant of Mulek, and those who came with him into the wilderness. Mosiah 25:3 3 And there were not so many of the people of Nephi and of the people of Zarahemla as there were of the Lamanites; yea, they were not half so numerous. Mosiah 25:4 4 And now all the people of Nephi were assembled together, and also all the people of Zarahemla, and they were gathered together in two bodies. Mosiah 25:5 5 And it came to pass that Mosiah did read, and caused to be read, the records of Zeniff to his people; yea, he read the records of the people of Zeniff, from the time they left the land of Zarahemla until they returned again. Mosiah 25:6 6 And he also read the account of Alma and his brethren, and all their afflictions, from the time they left the land of Zarahemla until the time they returned again. Mosiah 25:7 7 And now, when Mosiah had made an end of reading the records, his people who tarried in the land were struck with wonder and amazement. Mosiah 25:8 8 For they knew not what to think; for when they beheld those that had been delivered out of bondage they were filled with exceedingly great joy. Mosiah 25:9 9 And again, when they thought of their brethren who had been slain by the Lamanites they were filled with sorrow, and even shed many tears of sorrow. Mosiah 25:10 10 And again, when they thought of the immediate goodness of God, and his power in delivering Alma and his brethren out of the hands of the Lamanites and of bondage, they did raise their voices and give thanks to God. Mosiah 25:11 11 And again, when they thought upon the Lamanites, who were their brethren, of their sinful and polluted state, they were filled with pain and anguish for the welfare of their souls. Mosiah 25:12 12 And it came to pass that those who were the children of Amulon and his brethren, who had taken to wife the daughters of the Lamanites, were displeased with the conduct of their fathers, and they would no longer be called by the names of their fathers, therefore they took upon themselves the name of Nephi, that they might be called the children of Nephi and be numbered among those who were called Nephites. Mosiah 25:13 13 And now all the people of Zarahemla were numbered with the Nephites, and this because the kingdom had been conferred upon none but those who were descendants of Nephi. Mosiah 25:14 14 And now it came to pass that when Mosiah had made an end of speaking and reading to the people, he desired that Alma should also speak to the people. Mosiah 25:15 15 And Alma did speak unto them, when they were assembled together in large bodies, and he went from one body to another, preaching unto the people repentance and faith on the Lord. Mosiah 25:16 16 And he did exhort the people of Limhi and his brethren, all those that had been delivered out of bondage, that they should remember that it was the Lord that did deliver them. Mosiah 25:17 17 And it came to pass that after Alma had taught the people many things, and had made an end of speaking to them, that king Limhi was desirous that he might be baptized; and all his people were desirous that they might be baptized also. Mosiah 25:18 18 Therefore, Alma did go forth into the water and did baptize them; yea, he did baptize them after the manner he did his brethren in the waters of Mormon; yea, and as many as he did baptize did belong to the church of God; and this because of their belief on the words of Alma. Mosiah 25:19 19 And it came to pass that king Mosiah granted unto Alma that he might establish churches throughout all the land of Zarahemla; and gave him power to ordain priests and teachers over every church. Mosiah 25:20 20 Now this was done because there were so many people that they could not all be governed by one teacher; neither could they all hear the word of God in one assembly; Mosiah 25:21 21 Therefore they did assemble themselves together in different bodies, being called churches; every church having their priests and their teachers, and every priest preaching the word according as it was delivered to him by the mouth of Alma. Mosiah 25:22 22 And thus, notwithstanding there being many churches they were all one church, yea, even the church of God; for there was nothing preached in all the churches except it were repentance and faith in God. Mosiah 25:23 23 And now there were seven churches in the land of Zarahemla. And it came to pass that whosoever were desirous to take upon them the name of Christ, or of God, they did join the churches of God; Mosiah 25:24 24 And they were called the people of God. And the Lord did pour out his Spirit upon them, and they were blessed, and prospered in the land. Mosiah 26 Chapter 26 Mosiah 26:1 1 Now it came to pass that there were many of the rising generation that could not understand the words of king Benjamin, being little children at the time he spake unto his people; and they did not believe the tradition of their fathers. Mosiah 26:2 2 They did not believe what had been said concerning the resurrection of the dead, neither did they believe concerning the coming of Christ. Mosiah 26:3 3 And now because of their unbelief they could not understand the word of God; and their hearts were hardened. Mosiah 26:4 4 And they would not be baptized; neither would they join the church. And they were a separate people as to their faith, and remained so ever after, even in their carnal and sinful state; for they would not call upon the Lord their God. Mosiah 26:5 5 And now in the reign of Mosiah they were not half so numerous as the people of God; but because of the dissensions among the brethren they became more numerous. Mosiah 26:6 6 For it came to pass that they did deceive many with their flattering words, who were in the church, and did cause them to commit many sins; therefore it became expedient that those who committed sin, that were in the church, should be admonished by the church. Mosiah 26:7 7 And it came to pass that they were brought before the priests, and delivered up unto the priests by the teachers; and the priests brought them before Alma, who was the high priest. Mosiah 26:8 8 Now king Mosiah had given Alma the authority over the church. Mosiah 26:9 9 And it came to pass that Alma did not know concerning them; but there were many witnesses against them; yea, the people stood and testified of their iniquity in abundance. Mosiah 26:10 10 Now there had not any such thing happened before in the church; therefore Alma was troubled in his spirit, and he caused that they should be brought before the king. Mosiah 26:11 11 And he said unto the king: Behold, here are many whom we have brought before thee, who are accused of their brethren; yea, and they have been taken in divers iniquities. And they do not repent of their iniquities; therefore we have brought them before thee, that thou mayest judge them according to their crimes. Mosiah 26:12 12 But king Mosiah said unto Alma: Behold, I judge them not; therefore I deliver them into thy hands to be judged. Mosiah 26:13 13 And now the spirit of Alma was again troubled; and he went and inquired of the Lord what he should do concerning this matter, for he feared that he should do wrong in the sight of God. Mosiah 26:14 14 And it came to pass that after he had poured out his whole soul to God, the voice of the Lord came to him, saying: Mosiah 26:15 15 Blessed art thou, Alma, and blessed are they who were baptized in the waters of Mormon. Thou art blessed because of thy exceeding faith in the words alone of my servant Abinadi. Mosiah 26:16 16 And blessed are they because of their exceeding faith in the words alone which thou hast spoken unto them. Mosiah 26:17 17 And blessed art thou because thou hast established a church among this people; and they shall be established, and they shall be my people. Mosiah 26:18 18 Yea, blessed is this people who are willing to bear my name; for in my name shall they be called; and they are mine. Mosiah 26:19 19 And because thou hast inquired of me concerning the transgressor, thou art blessed. Mosiah 26:20 20 Thou art my servant; and I covenant with thee that thou shalt have eternal life; and thou shalt serve me and go forth in my name, and shalt gather together my sheep. Mosiah 26:21 21 And he that will hear my voice shall be my sheep; and him shall ye receive into the church, and him will I also receive. Mosiah 26:22 22 For behold, this is my church; whosoever is baptized shall be baptized unto repentance. And whomsoever ye receive shall believe in my name; and him will I freely forgive. Mosiah 26:23 23 For it is I that taketh upon me the sins of the world; for it is I that hath created them; and it is I that granteth unto him that believeth unto the end a place at my right hand. Mosiah 26:24 24 For behold, in my name are they called; and if they know me they shall come forth, and shall have a place eternally at my right hand. Mosiah 26:25 25 And it shall come to pass that when the second trump shall sound then shall they that never knew me come forth and shall stand before me. Mosiah 26:26 26 And then shall they know that I am the Lord their God, that I am their Redeemer; but they would not be redeemed. Mosiah 26:27 27 And then I will confess unto them that I never knew them; and they shall depart into everlasting fire prepared for the devil and his angels. Mosiah 26:28 28 Therefore I say unto you, that he that will not hear my voice, the same shall ye not receive into my church, for him I will not receive at the last day. Mosiah 26:29 29 Therefore I say unto you, Go; and whosoever transgresseth against me, him shall ye judge according to the sins which he has committed; and if he confess his sins before thee and me, and repenteth in the sincerity of his heart, him shall ye forgive, and I will forgive him also. Mosiah 26:30 30 Yea, and as often as my people repent will I forgive them their trespasses against me. Mosiah 26:31 31 And ye shall also forgive one another your trespasses; for verily I say unto you, he that forgiveth not his neighbor's trespasses when he says that he repents, the same hath brought himself under condemnation. Mosiah 26:32 32 Now I say unto you, Go; and whosoever will not repent of his sins the same shall not be numbered among my people; and this shall be observed from this time forward. Mosiah 26:33 33 And it came to pass when Alma had heard these words he wrote them down that he might have them, and that he might judge the people of that church according to the commandments of God. Mosiah 26:34 34 And it came to pass that Alma went and judged those that had been taken in iniquity, according to the word of the Lord. Mosiah 26:35 35 And whosoever repented of their sins and did confess them, them he did number among the people of the church; Mosiah 26:36 36 And those that would not confess their sins and repent of their iniquity, the same were not numbered among the people of the church, and their names were blotted out. Mosiah 26:37 37 And it came to pass that Alma did regulate all the affairs of the church; and they began again to have peace and to prosper exceedingly in the affairs of the church, walking circumspectly before God, receiving many, and baptizing many. Mosiah 26:38 38 And now all these things did Alma and his fellow laborers do who were over the church, walking in all diligence, teaching the word of God in all things, suffering all manner of afflictions, being persecuted by all those who did not belong to the church of God. Mosiah 26:39 39 And they did admonish their brethren; and they were also admonished, every one by the word of God, according to his sins, or to the sins which he had committed, being commanded of God to pray without ceasing, and to give thanks in all things. Mosiah 27 Chapter 27 Mosiah 27:1 1 And now it came to pass that the persecutions which were inflicted on the church by the unbelievers became so great that the church began to murmur, and complain to their leaders concerning the matter; and they did complain to Alma. And Alma laid the case before their king, Mosiah. And Mosiah consulted with his priests. Mosiah 27:2 2 And it came to pass that king Mosiah sent a proclamation throughout the land round about that there should not any unbeliever persecute any of those who belonged to the church of God. Mosiah 27:3 3 And there was a strict command throughout all the churches that there should be no persecutions among them, that there should be an equality among all men; Mosiah 27:4 4 That they should let no pride nor haughtiness disturb their peace; that every man should esteem his neighbor as himself, laboring with their own hands for their support. Mosiah 27:5 5 Yea, and all their priests and teachers should labor with their own hands for their support, in all cases save it were in sickness, or in much want; and doing these things, they did abound in the grace of God. Mosiah 27:6 6 And there began to be much peace again in the land; and the people began to be very numerous, and began to scatter abroad upon the face of the earth, yea, on the north and on the south, on the east and on the west, building large cities and villages in all quarters of the land. Mosiah 27:7 7 And the Lord did visit them and prosper them, and they became a large and wealthy people. Mosiah 27:8 8 Now the sons of Mosiah were numbered among the unbelievers; and also one of the sons of Alma was numbered among them, he being called Alma, after his father; nevertheless, he became a very wicked and an idolatrous man. And he was a man of many words, and did speak much flattery to the people; therefore he led many of the people to do after the manner of his iniquities. Mosiah 27:9 9 And he became a great hinderment to the prosperity of the church of God; stealing away the hearts of the people; causing much dissension among the people; giving a chance for the enemy of God to exercise his power over them. Mosiah 27:10 10 And now it came to pass that while he was going about to destroy the church of God, for he did go about secretly with the sons of Mosiah seeking to destroy the church, and to lead astray the people of the Lord, contrary to the commandments of God, or even the king-- Mosiah 27:11 11 And as I said unto you, as they were going about rebelling against God, behold, the angel of the Lord appeared unto them; and he descended as it were in a cloud; and he spake as it were with a voice of thunder, which caused the earth to shake upon which they stood; Mosiah 27:12 12 And so great was their astonishment, that they fell to the earth, and understood not the words which he spake unto them. Mosiah 27:13 13 Nevertheless he cried again, saying: Alma, arise and stand forth, for why persecutest thou the church of God? For the Lord hath said: This is my church, and I will establish it; and nothing shall overthrow it, save it is the transgression of my people. Mosiah 27:14 14 And again, the angel said: Behold, the Lord hath heard the prayers of his people, and also the prayers of his servant, Alma, who is thy father; for he has prayed with much faith concerning thee that thou mightest be brought to the knowledge of the truth; therefore, for this purpose have I come to convince thee of the power and authority of God, that the prayers of his servants might be answered according to their faith. Mosiah 27:15 15 And now behold, can ye dispute the power of God? For behold, doth not my voice shake the earth? And can ye not also behold me before you? And I am sent from God. Mosiah 27:16 16 Now I say unto thee: Go, and remember the captivity of thy fathers in the land of Helam, and in the land of Nephi; and remember how great things he has done for them; for they were in bondage, and he has delivered them. And now I say unto thee, Alma, go thy way, and seek to destroy the church no more, that their prayers may be answered, and this even if thou wilt of thyself be cast off. Mosiah 27:17 17 And now it came to pass that these were the last words which the angel spake unto Alma, and he departed. Mosiah 27:18 18 And now Alma and those that were with him fell again to the earth, for great was their astonishment; for with their own eyes they had beheld an angel of the Lord; and his voice was as thunder, which shook the earth; and they knew that there was nothing save the power of God that could shake the earth and cause it to tremble as though it would part asunder. Mosiah 27:19 19 And now the astonishment of Alma was so great that he became dumb, that he could not open his mouth; yea, and he became weak, even that he could not move his hands; therefore he was taken by those that were with him, and carried helpless, even until he was laid before his father. Mosiah 27:20 20 And they rehearsed unto his father all that had happened unto them; and his father rejoiced, for he knew that it was the power of God. Mosiah 27:21 21 And he caused that a multitude should be gathered together that they might witness what the Lord had done for his son, and also for those that were with him. Mosiah 27:22 22 And he caused that the priests should assemble themselves together; and they began to fast, and to pray to the Lord their God that he would open the mouth of Alma, that he might speak, and also that his limbs might receive their strength--that the eyes of the people might be opened to see and know of the goodness and glory of God. Mosiah 27:23 23 And it came to pass after they had fasted and prayed for the space of two days and two nights, the limbs of Alma received their strength, and he stood up and began to speak unto them, bidding them to be of good comfort: Mosiah 27:24 24 For, said he, I have repented of my sins, and have been redeemed of the Lord; behold I am born of the Spirit. Mosiah 27:25 25 And the Lord said unto me: Marvel not that all mankind, yea, men and women, all nations, kindreds, tongues and people, must be born again; yea, born of God, changed from their carnal and fallen state, to a state of righteousness, being redeemed of God, becoming his sons and daughters; Mosiah 27:26 26 And thus they become new creatures; and unless they do this, they can in nowise inherit the kingdom of God. Mosiah 27:27 27 I say unto you, unless this be the case, they must be cast off; and this I know, because I was like to be cast off. Mosiah 27:28 28 Nevertheless, after wading through much tribulations, repenting nigh unto death, the Lord in mercy hath seen fit to snatch me out of an everlasting burning, and I am born of God. Mosiah 27:29 29 My soul hath been redeemed from the gall of bitterness and bonds of iniquity. I was in the darkest abyss; but now I behold the marvelous light of God. My soul was racked with eternal torment; but I am snatched, and my soul is pained no more. Mosiah 27:30 30 I rejected my Redeemer, and denied that which had been spoken of by our fathers; but now that they may foresee that he will come, and that he remembereth every creature of his creating, he will make himself manifest unto all. Mosiah 27:31 31 Yea, every knee shall bow, and every tongue confess before him. Yea, even at the last day, when all men shall stand to be judged of him, then shall they confess that he is God; then shall they confess, who live without God in the world, that the judgment of an everlasting punishment is just upon them; and they shall quake, and tremble, and shrink beneath the glance of his all-searching eye. Mosiah 27:32 32 And now it came to pass that Alma began from this time forward to teach the people, and those who were with Alma at the time the angel appeared unto them, traveling round about through all the land, publishing to all the people the things which they had heard and seen, and preaching the word of God in much tribulation, being greatly persecuted by those who were unbelievers, being smitten by many of them. Mosiah 27:33 33 But notwithstanding all this, they did impart much consolation to the church, confirming their faith, and exhorting them with long-suffering and much travail to keep the commandments of God. Mosiah 27:34 34 And four of them were the sons of Mosiah; and their names were Ammon, and Aaron, and Omner, and Himni; these were the names of the sons of Mosiah. Mosiah 27:35 35 And they traveled throughout all the lands of Zarahemla, and among all the people who were under the reign of king Mosiah, zealously striving to repair all the injuries which they had done to the church, confessing all their sins, and publishing all the things which they had seen, and explaining the prophecies and the scriptures to all who desired to hear them. Mosiah 27:36 36 And thus they were instruments in the hands of God in bringing many to the knowledge of the truth, yea, to the knowledge of their Redeemer. Mosiah 27:37 37 And how blessed are they! For they did publish peace; they did publish good tidings of good; and they did declare unto the people that the Lord reigneth. Mosiah 28 Chapter 28 Mosiah 28:1 1 Now it came to pass that after the sons of Mosiah had done all these things, they took a small number with them and returned to their father, the king, and desired of him that he would grant unto them that they might, with these whom they had selected, go up to the land of Nephi that they might preach the things which they had heard, and that they might impart the word of God to their brethren, the Lamanites-- Mosiah 28:2 2 That perhaps they might bring them to the knowledge of the Lord their God, and convince them of the iniquity of their fathers; and that perhaps they might cure them of their hatred towards the Nephites, that they might also be brought to rejoice in the Lord their God, that they might become friendly to one another, and that there should be no more contentions in all the land which the Lord their God had given them. Mosiah 28:3 3 Now they were desirous that salvation should be declared to every creature, for they could not bear that any human soul should perish; yea, even the very thoughts that any soul should endure endless torment did cause them to quake and tremble. Mosiah 28:4 4 And thus did the Spirit of the Lord work upon them, for they were the very vilest of sinners. And the Lord saw fit in his infinite mercy to spare them; nevertheless they suffered much anguish of soul because of their iniquities, suffering much and fearing that they should be cast off forever. Mosiah 28:5 5 And it came to pass that they did plead with their father many days that they might go up to the land of Nephi. Mosiah 28:6 6 And king Mosiah went and inquired of the Lord if he should let his sons go up among the Lamanites to preach the word. Mosiah 28:7 7 And the Lord said unto Mosiah: Let them go up, for many shall believe on their words, and they shall have eternal life; and I will deliver thy sons out of the hands of the Lamanites. Mosiah 28:8 8 And it came to pass that Mosiah granted that they might go and do according to their request. Mosiah 28:9 9 And they took their journey into the wilderness to go up to preach the word among the Lamanites; and I shall give an account of their proceedings hereafter. Mosiah 28:10 10 Now king Mosiah had no one to confer the kingdom upon, for there was not any of his sons who would accept of the kingdom. Mosiah 28:11 11 Therefore he took the records which were engraven on the plates of brass, and also the plates of Nephi, and all the things which he had kept and preserved according to the commandments of God, after having translated and caused to be written the records which were on the plates of gold which had been found by the people of Limhi, which were delivered to him by the hand of Limhi; Mosiah 28:12 12 And this he did because of the great anxiety of his people; for they were desirous beyond measure to know concerning those people who had been destroyed. Mosiah 28:13 13 And now he translated them by the means of those two stones which were fastened into the two rims of a bow. Mosiah 28:14 14 Now these things were prepared from the beginning, and were handed down from generation to generation, for the purpose of interpreting languages; Mosiah 28:15 15 And they have been kept and preserved by the hand of the Lord, that he should discover to every creature who should possess the land the iniquities and abominations of his people; Mosiah 28:16 16 And whosoever has these things is called seer, after the manner of old times. Mosiah 28:17 17 Now after Mosiah had finished translating these records, behold, it gave an account of the people who were destroyed, from the time that they were destroyed back to the building of the great tower, at the time the Lord confounded the language of the people and they were scattered abroad upon the face of all the earth, yea, and even from that time back until the creation of Adam. Mosiah 28:18 18 Now this account did cause the people of Mosiah to mourn exceedingly, yea, they were filled with sorrow; nevertheless it gave them much knowledge, in the which they did rejoice. Mosiah 28:19 19 And this account shall be written hereafter; for behold, it is expedient that all people should know the things which are written in this account. Mosiah 28:20 20 And now, as I said unto you, that after king Mosiah had done these things, he took the plates of brass, and all the things which he had kept, and conferred them upon Alma, who was the son of Alma; yea, all the records, and also the interpreters, and conferred them upon him, and commanded him that he should keep and preserve them, and also keep a record of the people, handing them down from one generation to another, even as they had been handed down from the time that Lehi left Jerusalem. Mosiah 29 Chapter 29 Mosiah 29:1 1 Now when Mosiah had done this he sent out throughout all the land, among all the people, desiring to know their will concerning who should be their king. Mosiah 29:2 2 And it came to pass that the voice of the people came, saying: We are desirous that Aaron thy son should be our king and our ruler. Mosiah 29:3 3 Now Aaron had gone up to the land of Nephi, therefore the king could not confer the kingdom upon him; neither would Aaron take upon him the kingdom; neither were any of the sons of Mosiah willing to take upon them the kingdom. Mosiah 29:4 4 Therefore king Mosiah sent again among the people; yea, even a written word sent he among the people. And these were the words that were written, saying: Mosiah 29:5 5 Behold, O ye my people, or my brethren, for I esteem you as such, I desire that ye should consider the cause which ye are called to consider--for ye are desirous to have a king. Mosiah 29:6 6 Now I declare unto you that he to whom the kingdom doth rightly belong has declined, and will not take upon him the kingdom. Mosiah 29:7 7 And now if there should be another appointed in his stead, behold I fear there would rise contentions among you. And who knoweth but what my son, to whom the kingdom doth belong, should turn to be angry and draw away a part of this people after him, which would cause wars and contentions among you, which would be the cause of shedding much blood and perverting the way of the Lord, yea, and destroy the souls of many people. Mosiah 29:8 8 Now I say unto you let us be wise and consider these things, for we have no right to destroy my son, neither should we have any right to destroy another if he should be appointed in his stead. Mosiah 29:9 9 And if my son should turn again to his pride and vain things he would recall the things which he had said, and claim his right to the kingdom, which would cause him and also this people to commit much sin. Mosiah 29:10 10 And now let us be wise and look forward to these things, and do that which will make for the peace of this people. Mosiah 29:11 11 Therefore I will be your king the remainder of my days; nevertheless, let us appoint judges, to judge this people according to our law; and we will newly arrange the affairs of this people, for we will appoint wise men to be judges, that will judge this people according to the commandments of God. Mosiah 29:12 12 Now it is better that a man should be judged of God than of man, for the judgments of God are always just, but the judgments of man are not always just. Mosiah 29:13 13 Therefore, if it were possible that you could have just men to be your kings, who would establish the laws of God, and judge this people according to his commandments, yea, if ye could have men for your kings who would do even as my father Benjamin did for this people--I say unto you, if this could always be the case then it would be expedient that ye should always have kings to rule over you. Mosiah 29:14 14 And even I myself have labored with all the power and faculties which I have possessed, to teach you the commandments of God, and to establish peace throughout the land, that there should be no wars nor contentions, no stealing, nor plundering, nor murdering, nor any manner of iniquity; Mosiah 29:15 15 And whosoever has committed iniquity, him have I punished according to the crime which he has committed, according to the law which has been given to us by our fathers. Mosiah 29:16 16 Now I say unto you, that because all men are not just it is not expedient that ye should have a king or kings to rule over you. Mosiah 29:17 17 For behold, how much iniquity doth one wicked king cause to be committed, yea, and what great destruction! Mosiah 29:18 18 Yea, remember king Noah, his wickedness and his abominations, and also the wickedness and abominations of his people. Behold what great destruction did come upon them; and also because of their iniquities they were brought into bondage. Mosiah 29:19 19 And were it not for the interposition of their all-wise Creator, and this because of their sincere repentance, they must unavoidably remain in bondage until now. Mosiah 29:20 20 But behold, he did deliver them because they did humble themselves before him; and because they cried mightily unto him he did deliver them out of bondage; and thus doth the Lord work with his power in all cases among the children of men, extending the arm of mercy towards them that put their trust in him. Mosiah 29:21 21 And behold, now I say unto you, ye cannot dethrone an iniquitous king save it be through much contention, and the shedding of much blood. Mosiah 29:22 22 For behold, he has his friends in iniquity, and he keepeth his guards about him; and he teareth up the laws of those who have reigned in righteousness before him; and he trampleth under his feet the commandments of God; Mosiah 29:23 23 And he enacteth laws, and sendeth them forth among his people, yea, laws after the manner of his own wickedness; and whosoever doth not obey his laws he causeth to be destroyed; and whosoever doth rebel against him he will send his armies against them to war, and if he can he will destroy them; and thus an unrighteous king doth pervert the ways of all righteousness. Mosiah 29:24 24 And now behold I say unto you, it is not expedient that such abominations should come upon you. Mosiah 29:25 25 Therefore, choose you by the voice of this people, judges, that ye may be judged according to the laws which have been given you by our fathers, which are correct, and which were given them by the hand of the Lord. Mosiah 29:26 26 Now it is not common that the voice of the people desireth anything contrary to that which is right; but it is common for the lesser part of the people to desire that which is not right; therefore this shall ye observe and make it your law--to do your business by the voice of the people. Mosiah 29:27 27 And if the time comes that the voice of the people doth choose iniquity, then is the time that the judgments of God will come upon you; yea, then is the time he will visit you with great destruction even as he has hitherto visited this land. Mosiah 29:28 28 And now if ye have judges, and they do not judge you according to the law which has been given, ye can cause that they may be judged of a higher judge. Mosiah 29:29 29 If your higher judges do not judge righteous judgments, ye shall cause that a small number of your lower judges should be gathered together, and they shall judge your higher judges, according to the voice of the people. Mosiah 29:30 30 And I command you to do these things in the fear of the Lord; and I command you to do these things, and that ye have no king; that if these people commit sins and iniquities they shall be answered upon their own heads. Mosiah 29:31 31 For behold I say unto you, the sins of many people have been caused by the iniquities of their kings; therefore their iniquities are answered upon the heads of their kings. Mosiah 29:32 32 And now I desire that this inequality should be no more in this land, especially among this my people; but I desire that this land be a land of liberty, and every man may enjoy his rights and privileges alike, so long as the Lord sees fit that we may live and inherit the land, yea, even as long as any of our posterity remains upon the face of the land. Mosiah 29:33 33 And many more things did king Mosiah write unto them, unfolding unto them all the trials and troubles of a righteous king, yea, all the travails of soul for their people, and also all the murmurings of the people to their king; and he explained it all unto them. Mosiah 29:34 34 And he told them that these things ought not to be; but that the burden should come upon all the people, that every man might bear his part. Mosiah 29:35 35 And he also unfolded unto them all the disadvantages they labored under, by having an unrighteous king to rule over them; Mosiah 29:36 36 Yea, all his iniquities and abominations, and all the wars, and contentions, and bloodshed, and the stealing, and the plundering, and the committing of whoredoms, and all manner of iniquities which cannot be enumerated--telling them that these things ought not to be, that they were expressly repugnant to the commandments of God. Mosiah 29:37 37 And now it came to pass, after king Mosiah had sent these things forth among the people they were convinced of the truth of his words. Mosiah 29:38 38 Therefore they relinquished their desires for a king, and became exceedingly anxious that every man should have an equal chance throughout all the land; yea, and every man expressed a willingness to answer for his own sins. Mosiah 29:39 39 Therefore, it came to pass that they assembled themselves together in bodies throughout the land, to cast in their voices concerning who should be their judges, to judge them according to the law which had been given them; and they were exceedingly rejoiced because of the liberty which had been granted unto them. Mosiah 29:40 40 And they did wax strong in love towards Mosiah; yea, they did esteem him more than any other man; for they did not look upon him as a tyrant who was seeking for gain, yea, for that lucre which doth corrupt the soul; for he had not exacted riches of them, neither had he delighted in the shedding of blood; but he had established peace in the land, and he had granted unto his people that they should be delivered from all manner of bondage; therefore they did esteem him, yea, exceedingly, beyond measure. Mosiah 29:41 41 And it came to pass that they did appoint judges to rule over them, or to judge them according to the law; and this they did throughout all the land. Mosiah 29:42 42 And it came to pass that Alma was appointed to be the first chief judge, he being also the high priest, his father having conferred the office upon him, and having given him the charge concerning all the affairs of the church. Mosiah 29:43 43 And now it came to pass that Alma did walk in the ways of the Lord, and he did keep his commandments, and he did judge righteous judgments; and there was continual peace through the land. Mosiah 29:44 44 And thus commenced the reign of the judges throughout all the land of Zarahemla, among all the people who were called the Nephites; and Alma was the first and chief judge. Mosiah 29:45 45 And now it came to pass that his father died, being eighty and two years old, having lived to fulfil the commandments of God. Mosiah 29:46 46 And it came to pass that Mosiah died also, in the thirty and third year of his reign, being sixty and three years old; making in the whole, five hundred and nine years from the time Lehi left Jerusalem. Mosiah 29:47 47 And thus ended the reign of the kings over the people of Nephi; and thus ended the days of Alma, who was the founder of their church. THE BOOK OF ALMA THE SON OF ALMA The account of Alma, who was the son of Alma the first, and chief judge over the people of Nephi, and also the high priest over the Church. An account of the reign of the judges, and the wars and contentions among the people. And also an account of a war between the Nephites and the Lamanites, according to the record of Alma, the first and chief judge. Alma 1 Chapter 1 Alma 1:1 1 Now it came to pass that in the first year of the reign of the judges over the people of Nephi, from this time forward, king Mosiah having gone the way of all the earth, having warred a good warfare, walking uprightly before God, leaving none to reign in his stead; nevertheless he had established laws, and they were acknowledged by the people; therefore they were obliged to abide by the laws which he had made. Alma 1:2 2 And it came to pass that in the first year of the reign of Alma in the judgment-seat, there was a man brought before him to be judged, a man who was large, and was noted for his much strength. Alma 1:3 3 And he had gone about among the people, preaching to them that which he termed to be the word of God, bearing down against the church; declaring unto the people that every priest and teacher ought to become popular; and they ought not to labor with their hands, but that they ought to be supported by the people. Alma 1:4 4 And he also testified unto the people that all mankind should be saved at the last day, and that they need not fear nor tremble, but that they might lift up their heads and rejoice; for the Lord had created all men, and had also redeemed all men; and, in the end, all men should have eternal life. Alma 1:5 5 And it came to pass that he did teach these things so much that many did believe on his words, even so many that they began to support him and give him money. Alma 1:6 6 And he began to be lifted up in the pride of his heart, and to wear very costly apparel, yea, and even began to establish a church after the manner of his preaching. Alma 1:7 7 And it came to pass as he was going, to preach to those who believed on his word, he met a man who belonged to the church of God, yea, even one of their teachers; and he began to contend with him sharply, that he might lead away the people of the church; but the man withstood him, admonishing him with the words of God. Alma 1:8 8 Now the name of the man was Gideon; and it was he who was an instrument in the hands of God in delivering the people of Limhi out of bondage. Alma 1:9 9 Now, because Gideon withstood him with the words of God he was wroth with Gideon, and drew his sword and began to smite him. Now Gideon being stricken with many years, therefore he was not able to withstand his blows, therefore he was slain by the sword. Alma 1:10 10 And the man who slew him was taken by the people of the church, and was brought before Alma, to be judged according to the crimes which he had committed. Alma 1:11 11 And it came to pass that he stood before Alma and pleaded for himself with much boldness. Alma 1:12 12 But Alma said unto him: Behold, this is the first time that priestcraft has been introduced among this people. And behold, thou art not only guilty of priestcraft, but hast endeavored to enforce it by the sword; and were priestcraft to be enforced among this people it would prove their entire destruction. Alma 1:13 13 And thou hast shed the blood of a righteous man, yea, a man who has done much good among this people; and were we to spare thee his blood would come upon us for vengeance. Alma 1:14 14 Therefore thou art condemned to die, according to the law which has been given us by Mosiah, our last king; and it has been acknowledged by this people; therefore this people must abide by the law. Alma 1:15 15 And it came to pass that they took him; and his name was Nehor; and they carried him upon the top of the hill Manti, and there he was caused, or rather did acknowledge, between the heavens and the earth, that what he had taught to the people was contrary to the word of God; and there he suffered an ignominious death. Alma 1:16 16 Nevertheless, this did not put an end to the spreading of priestcraft through the land; for there were many who loved the vain things of the world, and they went forth preaching false doctrines; and this they did for the sake of riches and honor. Alma 1:17 17 Nevertheless, they durst not lie, if it were known, for fear of the law, for liars were punished; therefore they pretended to preach according to their belief; and now the law could have no power on any man for his belief. Alma 1:18 18 And they durst not steal, for fear of the law, for such were punished; neither durst they rob, nor murder, for he that murdered was punished unto death. Alma 1:19 19 But it came to pass that whosoever did not belong to the church of God began to persecute those that did belong to the church of God, and had taken upon them the name of Christ. Alma 1:20 20 Yea, they did persecute them, and afflict them with all manner of words, and this because of their humility; because they were not proud in their own eyes, and because they did impart the word of God, one with another, without money and without price. Alma 1:21 21 Now there was a strict law among the people of the church that there should not any man, belonging to the church, arise and persecute those that did not belong to the church, and that there should be no persecution among themselves. Alma 1:22 22 Nevertheless, there were many among them who began to be proud, and began to contend warmly with their adversaries, even unto blows; yea, they would smite one another with their fists. Alma 1:23 23 Now this was in the second year of the reign of Alma, and it was a cause of much affliction to the church; yea, it was the cause of much trial with the church. Alma 1:24 24 For the hearts of many were hardened, and their names were blotted out, that they were remembered no more among the people of God. And also many withdrew themselves from among them. Alma 1:25 25 Now this was a great trial to those that did stand fast in the faith; nevertheless, they were steadfast and immovable in keeping the commandments of God, and they bore with patience the persecution which was heaped upon them. Alma 1:26 26 And when the priests left their labor to impart the word of God unto the people, the people also left their labors to hear the word of God. And when the priest had imparted unto them the word of God they all returned again diligently unto their labors; and the priest, not esteeming himself above his hearers, for the preacher was no better than the hearer, neither was the teacher any better than the learner; and thus they were all equal, and they did all labor, every man according to his strength. Alma 1:27 27 And they did impart of their substance, every man according to that which he had, to the poor, and the needy, and the sick, and the afflicted; and they did not wear costly apparel, yet they were neat and comely. Alma 1:28 28 And thus they did establish the affairs of the church; and thus they began to have continual peace again, notwithstanding all their persecutions. Alma 1:29 29 And now, because of the steadiness of the church they began to be exceedingly rich, having abundance of all things whatsoever they stood in need--an abundance of flocks and herds, and fatlings of every kind, and also abundance of grain, and of gold, and of silver, and of precious things, and abundance of silk and fine-twined linen, and all manner of good homely cloth. Alma 1:30 30 And thus, in their prosperous circumstances, they did not send away any who were naked, or that were hungry, or that were athirst, or that were sick, or that had not been nourished; and they did not set their hearts upon riches; therefore they were liberal to all, both old and young, both bond and free, both male and female, whether out of the church or in the church, having no respect to persons as to those who stood in need. Alma 1:31 31 And thus they did prosper and become far more wealthy than those who did not belong to their church. Alma 1:32 32 For those who did not belong to their church did indulge themselves in sorceries, and in idolatry or idleness, and in babblings, and in envyings and strife; wearing costly apparel; being lifted up in the pride of their own eyes; persecuting, lying, thieving, robbing, committing whoredoms, and murdering, and all manner of wickedness; nevertheless, the law was put in force upon all those who did transgress it, inasmuch as it was possible. Alma 1:33 33 And it came to pass that by thus exercising the law upon them, every man suffering according to that which he had done, they became more still, and durst not commit any wickedness if it were known; therefore, there was much peace among the people of Nephi until the fifth year of the reign of the judges. Alma 2 Chapter 2 Alma 2:1 1 And it came to pass in the commencement of the fifth year of their reign there began to be a contention among the people; for a certain man, being called Amlici, he being a very cunning man, yea, a wise man as to the wisdom of the world, he being after the order of the man that slew Gideon by the sword, who was executed according to the law-- Alma 2:2 2 Now this Amlici had, by his cunning, drawn away much people after him; even so much that they began to be very powerful; and they began to endeavor to establish Amlici to be king over the people. Alma 2:3 3 Now this was alarming to the people of the church, and also to all those who had not been drawn away after the persuasions of Amlici; for they knew that according to their law that such things must be established by the voice of the people. Alma 2:4 4 Therefore, if it were possible that Amlici should gain the voice of the people, he, being a wicked man, would deprive them of their rights and privileges of the church; for it was his intent to destroy the church of God. Alma 2:5 5 And it came to pass that the people assembled themselves together throughout all the land, every man according to his mind, whether it were for or against Amlici, in separate bodies, having much dispute and wonderful contentions one with another. Alma 2:6 6 And thus they did assemble themselves together to cast in their voices concerning the matter; and they were laid before the judges. Alma 2:7 7 And it came to pass that the voice of the people came against Amlici, that he was not made king over the people. Alma 2:8 8 Now this did cause much joy in the hearts of those who were against him; but Amlici did stir up those who were in his favor to anger against those who were not in his favor. Alma 2:9 9 And it came to pass that they gathered themselves together, and did consecrate Amlici to be their king. Alma 2:10 10 Now when Amlici was made king over them he commanded them that they should take up arms against their brethren; and this he did that he might subject them to him. Alma 2:11 11 Now the people of Amlici were distinguished by the name of Amlici, being called Amlicites; and the remainder were called Nephites, or the people of God. Alma 2:12 12 Therefore the people of the Nephites were aware of the intent of the Amlicites, and therefore they did prepare to meet them; yea, they did arm themselves with swords, and with cimeters, and with bows, and with arrows, and with stones, and with slings, and with all manner of weapons of war, of every kind. Alma 2:13 13 And thus they were prepared to meet the Amlicites at the time of their coming. And there were appointed captains, and higher captains, and chief captains, according to their numbers. Alma 2:14 14 And it came to pass that Amlici did arm his men with all manner of weapons of war of every kind; and he also appointed rulers and leaders over his people, to lead them to war against their brethren. Alma 2:15 15 And it came to pass that the Amlicites came upon the hill Amnihu, which was east of the river Sidon, which ran by the land of Zarahemla, and there they began to make war with the Nephites. Alma 2:16 16 Now Alma, being the chief judge and the governor of the people of Nephi, therefore he went up with his people, yea, with his captains, and chief captains, yea, at the head of his armies, against the Amlicites to battle. Alma 2:17 17 And they began to slay the Amlicites upon the hill east of Sidon. And the Amlicites did contend with the Nephites with great strength, insomuch that many of the Nephites did fall before the Amlicites. Alma 2:18 18 Nevertheless the Lord did strengthen the hand of the Nephites, that they slew the Amlicites with great slaughter, that they began to flee before them. Alma 2:19 19 And it came to pass that the Nephites did pursue the Amlicites all that day, and did slay them with much slaughter, insomuch that there were slain of the Amlicites twelve thousand five hundred thirty and two souls; and there were slain of the Nephites six thousand five hundred sixty and two souls. Alma 2:20 20 And it came to pass that when Alma could pursue the Amlicites no longer he caused that his people should pitch their tents in the valley of Gideon, the valley being called after that Gideon who was slain by the hand of Nehor with the sword; and in this valley the Nephites did pitch their tents for the night. Alma 2:21 21 And Alma sent spies to follow the remnant of the Amlicites, that he might know of their plans and their plots, whereby he might guard himself against them, that he might preserve his people from being destroyed. Alma 2:22 22 Now those whom he had sent out to watch the camp of the Amlicites were called Zeram, and Amnor, and Manti, and Limher; these were they who went out with their men to watch the camp of the Amlicites. Alma 2:23 23 And it came to pass that on the morrow they returned into the camp of the Nephites in great haste, being greatly astonished, and struck with much fear, saying: Alma 2:24 24 Behold, we followed the camp of the Amlicites, and to our great astonishment, in the land of Minon, above the land of Zarahemla, in the course of the land of Nephi, we saw a numerous host of the Lamanites; and behold, the Amlicites have joined them; Alma 2:25 25 And they are upon our brethren in that land; and they are fleeing before them with their flocks, and their wives, and their children, towards our city; and except we make haste they obtain possession of our city, and our fathers, and our wives, and our children be slain. Alma 2:26 26 And it came to pass that the people of Nephi took their tents, and departed out of the valley of Gideon towards their city, which was the city of Zarahemla. Alma 2:27 27 And behold, as they were crossing the river Sidon, the Lamanites and the Amlicites, being as numerous almost, as it were, as the sands of the sea, came upon them to destroy them. Alma 2:28 28 Nevertheless, the Nephites being strengthened by the hand of the Lord, having prayed mightily to him that he would deliver them out of the hands of their enemies, therefore the Lord did hear their cries, and did strengthen them, and the Lamanites and the Amlicites did fall before them. Alma 2:29 29 And it came to pass that Alma fought with Amlici with the sword, face to face; and they did contend mightily, one with another. Alma 2:30 30 And it came to pass that Alma, being a man of God, being exercised with much faith, cried, saying: O Lord, have mercy and spare my life, that I may be an instrument in thy hands to save and preserve this people. Alma 2:31 31 Now when Alma had said these words he contended again with Amlici; and he was strengthened, insomuch that he slew Amlici with the sword. Alma 2:32 32 And he also contended with the king of the Lamanites; but the king of the Lamanites fled back from before Alma and sent his guards to contend with Alma. Alma 2:33 33 But Alma, with his guards, contended with the guards of the king of the Lamanites until he slew and drove them back. Alma 2:34 34 And thus he cleared the ground, or rather the bank, which was on the west of the river Sidon, throwing the bodies of the Lamanites who had been slain into the waters of Sidon, that thereby his people might have room to cross and contend with the Lamanites and the Amlicites on the west side of the river Sidon. Alma 2:35 35 And it came to pass that when they had all crossed the river Sidon that the Lamanites and the Amlicites began to flee before them, notwithstanding they were so numerous that they could not be numbered. Alma 2:36 36 And they fled before the Nephites towards the wilderness which was west and north, away beyond the borders of the land; and the Nephites did pursue them with their might, and did slay them. Alma 2:37 37 Yea, they were met on every hand, and slain and driven, until they were scattered on the west, and on the north, until they had reached the wilderness, which was called Hermounts; and it was that part of the wilderness which was infested by wild and ravenous beasts. Alma 2:38 38 And it came to pass that many died in the wilderness of their wounds, and were devoured by those beasts and also the vultures of the air; and their bones have been found, and have been heaped up on the earth. Alma 3 Chapter 3 Alma 3:1 1 And it came to pass that the Nephites who were not slain by the weapons of war, after having buried those who had been slain--now the number of the slain were not numbered, because of the greatness of their number--after they had finished burying their dead they all returned to their lands, and to their houses, and their wives, and their children. Alma 3:2 2 Now many women and children had been slain with the sword, and also many of their flocks and their herds; and also many of their fields of grain were destroyed, for they were trodden down by the hosts of men. Alma 3:3 3 And now as many of the Lamanites and the Amlicites who had been slain upon the bank of the river Sidon were cast into the waters of Sidon; and behold their bones are in the depths of the sea, and they are many. Alma 3:4 4 And the Amlicites were distinguished from the Nephites, for they had marked themselves with red in their foreheads after the manner of the Lamanites; nevertheless they had not shorn their heads like unto the Lamanites. Alma 3:5 5 Now the heads of the Lamanites were shorn; and they were naked, save it were skin which was girded about their loins, and also their armor, which was girded about them, and their bows, and their arrows, and their stones, and their slings, and so forth. Alma 3:6 6 And the skins of the Lamanites were dark, according to the mark which was set upon their fathers, which was a curse upon them because of their transgression and their rebellion against their brethren, who consisted of Nephi, Jacob, and Joseph, and Sam, who were just and holy men. Alma 3:7 7 And their brethren sought to destroy them, therefore they were cursed; and the Lord God set a mark upon them, yea, upon Laman and Lemuel, and also the sons of Ishmael, and Ishmaelitish women. Alma 3:8 8 And this was done that their seed might be distinguished from the seed of their brethren, that thereby the Lord God might preserve his people, that they might not mix and believe in incorrect traditions which would prove their destruction. Alma 3:9 9 And it came to pass that whosoever did mingle his seed with that of the Lamanites did bring the same curse upon his seed. Alma 3:10 10 Therefore, whosoever suffered himself to be led away by the Lamanites was called under that head, and there was a mark set upon him. Alma 3:11 11 And it came to pass that whosoever would not believe in the tradition of the Lamanites, but believed those records which were brought out of the land of Jerusalem, and also in the tradition of their fathers, which were correct, who believed in the commandments of God and kept them, were called the Nephites, or the people of Nephi, from that time forth-- Alma 3:12 12 And it is they who have kept the records which are true of their people, and also of the people of the Lamanites. Alma 3:13 13 Now we will return again to the Amlicites, for they also had a mark set upon them; yea, they set the mark upon themselves, yea, even a mark of red upon their foreheads. Alma 3:14 14 Thus the word of God is fulfilled, for these are the words which he said to Nephi: Behold, the Lamanites have I cursed, and I will set a mark on them that they and their seed may be separated from thee and thy seed, from this time henceforth and forever, except they repent of their wickedness and turn to me that I may have mercy upon them. Alma 3:15 15 And again: I will set a mark upon him that mingleth his seed with thy brethren, that they may be cursed also. Alma 3:16 16 And again: I will set a mark upon him that fighteth against thee and thy seed. Alma 3:17 17 And again, I say he that departeth from thee shall no more be called thy seed; and I will bless thee, and whomsoever shall be called thy seed, henceforth and forever; and these were the promises of the Lord unto Nephi and to his seed. Alma 3:18 18 Now the Amlicites knew not that they were fulfilling the words of God when they began to mark themselves in their foreheads; nevertheless they had come out in open rebellion against God; therefore it was expedient that the curse should fall upon them. Alma 3:19 19 Now I would that ye should see that they brought upon themselves the curse; and even so doth every man that is cursed bring upon himself his own condemnation. Alma 3:20 20 Now it came to pass that not many days after the battle which was fought in the land of Zarahemla, by the Lamanites and the Amlicites, that there was another army of the Lamanites came in upon the people of Nephi, in the same place where the first army met the Amlicites. Alma 3:21 21 And it came to pass that there was an army sent to drive them out of their land. Alma 3:22 22 Now Alma himself being afflicted with a wound did not go up to battle at this time against the Lamanites; Alma 3:23 23 But he sent up a numerous army against them; and they went up and slew many of the Lamanites, and drove the remainder of them out of the borders of their land. Alma 3:24 24 And then they returned again and began to establish peace in the land, being troubled no more for a time with their enemies. Alma 3:25 25 Now all these things were done, yea, all these wars and contentions were commenced and ended in the fifth year of the reign of the judges. Alma 3:26 26 And in one year were thousands and tens of thousands of souls sent to the eternal world, that they might reap their rewards according to their works, whether they were good or whether they were bad, to reap eternal happiness or eternal misery, according to the spirit which they listed to obey, whether it be a good spirit or a bad one. Alma 3:27 27 For every man receiveth wages of him whom he listeth to obey, and this according to the words of the spirit of prophecy; therefore let it be according to the truth. And thus endeth the fifth year of the reign of the judges. Alma 4 Chapter 4 Alma 4:1 1 Now it came to pass in the sixth year of the reign of the judges over the people of Nephi, there were no contentions nor wars in the land of Zarahemla; Alma 4:2 2 But the people were afflicted, yea, greatly afflicted for the loss of their brethren, and also for the loss of their flocks and herds, and also for the loss of their fields of grain, which were trodden under foot and destroyed by the Lamanites. Alma 4:3 3 And so great were their afflictions that every soul had cause to mourn; and they believed that it was the judgments of God sent upon them because of their wickedness and their abominations; therefore they were awakened to a remembrance of their duty. Alma 4:4 4 And they began to establish the church more fully; yea, and many were baptized in the waters of Sidon and were joined to the church of God; yea, they were baptized by the hand of Alma, who had been consecrated the high priest over the people of the church, by the hand of his father Alma. Alma 4:5 5 And it came to pass in the seventh year of the reign of the judges there were about three thousand five hundred souls that united themselves to the church of God and were baptized. And thus endeth the seventh year of the reign of the judges over the people of Nephi; and there was continual peace in all that time. Alma 4:6 6 And it came to pass in the eighth year of the reign of the judges, that the people of the church began to wax proud, because of their exceeding riches, and their fine silks, and their fine-twined linen, and because of their many flocks and herds, and their gold and their silver, and all manner of precious things, which they had obtained by their industry; and in all these things were they lifted up in the pride of their eyes, for they began to wear very costly apparel. Alma 4:7 7 Now this was the cause of much affliction to Alma, yea, and to many of the people whom Alma had consecrated to be teachers, and priests, and elders over the church; yea, many of them were sorely grieved for the wickedness which they saw had begun to be among their people. Alma 4:8 8 For they saw and beheld with great sorrow that the people of the church began to be lifted up in the pride of their eyes, and to set their hearts upon riches and upon the vain things of the world, that they began to be scornful, one towards another, and they began to persecute those that did not believe according to their own will and pleasure. Alma 4:9 9 And thus, in this eighth year of the reign of the judges, there began to be great contentions among the people of the church; yea, there were envyings, and strife, and malice, and persecutions, and pride, even to exceed the pride of those who did not belong to the church of God. Alma 4:10 10 And thus ended the eighth year of the reign of the judges; and the wickedness of the church was a great stumbling-block to those who did not belong to the church; and thus the church began to fail in its progress. Alma 4:11 11 And it came to pass in the commencement of the ninth year, Alma saw the wickedness of the church, and he saw also that the example of the church began to lead those who were unbelievers on from one piece of iniquity to another, thus bringing on the destruction of the people. Alma 4:12 12 Yea, he saw great inequality among the people, some lifting themselves up with their pride, despising others, turning their backs upon the needy and the naked and those who were hungry, and those who were athirst, and those who were sick and afflicted. Alma 4:13 13 Now this was a great cause for lamentations among the people, while others were abasing themselves, succoring those who stood in need of their succor, such as imparting their substance to the poor and the needy, feeding the hungry, and suffering all manner of afflictions, for Christ's sake, who should come according to the spirit of prophecy; Alma 4:14 14 Looking forward to that day, thus retaining a remission of their sins; being filled with great joy because of the resurrection of the dead, according to the will and power and deliverance of Jesus Christ from the bands of death. Alma 4:15 15 And now it came to pass that Alma, having seen the afflictions of the humble followers of God, and the persecutions which were heaped upon them by the remainder of his people, and seeing all their inequality, began to be very sorrowful; nevertheless the Spirit of the Lord did not fail him. Alma 4:16 16 And he selected a wise man who was among the elders of the church, and gave him power according to the voice of the people, that he might have power to enact laws according to the laws which had been given, and to put them in force according to the wickedness and the crimes of the people. Alma 4:17 17 Now this man's name was Nephihah, and he was appointed chief judge; and he sat in the judgment-seat to judge and to govern the people. Alma 4:18 18 Now Alma did not grant unto him the office of being high priest over the church, but he retained the office of high priest unto himself; but he delivered the judgment-seat unto Nephihah. Alma 4:19 19 And this he did that he himself might go forth among his people, or among the people of Nephi, that he might preach the word of God unto them, to stir them up in remembrance of their duty, and that he might pull down, by the word of God, all the pride and craftiness and all the contentions which were among his people, seeing no way that he might reclaim them save it were in bearing down in pure testimony against them. Alma 4:20 20 And thus in the commencement of the ninth year of the reign of the judges over the people of Nephi, Alma delivered up the judgment-seat to Nephihah, and confined himself wholly to the high priesthood of the holy order of God, to the testimony of the word, according to the spirit of revelation and prophecy. Alma 5 Chapter 5 Alma 5:1 1 Now it came to pass that Alma began to deliver the word of God unto the people, first in the land of Zarahemla, and from thence throughout all the land. Alma 5:2 2 And these are the words which he spake to the people in the church which was established in the city of Zarahemla, according to his own record, saying: Alma 5:3 3 I, Alma, having been consecrated by my father, Alma, to be a high priest over the church of God, he having power and authority from God to do these things, behold, I say unto you that he began to establish a church in the land which was in the borders of Nephi; yea, the land which was called the land of Mormon; yea, and he did baptize his brethren in the waters of Mormon. Alma 5:4 4 And behold, I say unto you, they were delivered out of the hands of the people of king Noah, by the mercy and power of God. Alma 5:5 5 And behold, after that, they were brought into bondage by the hands of the Lamanites in the wilderness; yea, I say unto you, they were in captivity, and again the Lord did deliver them out of bondage by the power of his word; and we were brought into this land, and here we began to establish the church of God throughout this land also. Alma 5:6 6 And now behold, I say unto you, my brethren, you that belong to this church, have you sufficiently retained in remembrance the captivity of your fathers? Yea, and have you sufficiently retained in remembrance his mercy and long-suffering towards them? And moreover, have ye sufficiently retained in remembrance that he has delivered their souls from hell? Alma 5:7 7 Behold, he changed their hearts; yea, he awakened them out of a deep sleep, and they awoke unto God. Behold, they were in the midst of darkness; nevertheless, their souls were illuminated by the light of the everlasting word; yea, they were encircled about by the bands of death, and the chains of hell, and an everlasting destruction did await them. Alma 5:8 8 And now I ask of you, my brethren, were they destroyed? Behold, I say unto you, Nay, they were not. Alma 5:9 9 And again I ask, were the bands of death broken, and the chains of hell which encircled them about, were they loosed? I say unto you, Yea, they were loosed, and their souls did expand, and they did sing redeeming love. And I say unto you that they are saved. Alma 5:10 10 And now I ask of you on what conditions are they saved? Yea, what grounds had they to hope for salvation? What is the cause of their being loosed from the bands of death, yea, and also the chains of hell? Alma 5:11 11 Behold, I can tell you--did not my father Alma believe in the words which were delivered by the mouth of Abinadi? And was he not a holy prophet? Did he not speak the words of God, and my father Alma believe them? Alma 5:12 12 And according to his faith there was a mighty change wrought in his heart. Behold I say unto you that this is all true. Alma 5:13 13 And behold, he preached the word unto your fathers, and a mighty change was also wrought in their hearts, and they humbled themselves and put their trust in the true and living God. And behold, they were faithful until the end; therefore they were saved. Alma 5:14 14 And now behold, I ask of you, my brethren of the church, have ye spiritually been born of God? Have ye received his image in your countenances? Have ye experienced this mighty change in your hearts? Alma 5:15 15 Do ye exercise faith in the redemption of him who created you? Do you look forward with an eye of faith, and view this mortal body raised in immortality, and this corruption raised in incorruption, to stand before God to be judged according to the deeds which have been done in the mortal body? Alma 5:16 16 I say unto you, can you imagine to yourselves that ye hear the voice of the Lord, saying unto you, in that day: Come unto me ye blessed, for behold, your works have been the works of righteousness upon the face of the earth? Alma 5:17 17 Or do ye imagine to yourselves that ye can lie unto the Lord in that day, and say--Lord, our works have been righteous works upon the face of the earth--and that he will save you? Alma 5:18 18 Or otherwise, can ye imagine yourselves brought before the tribunal of God with your souls filled with guilt and remorse, having a remembrance of all your guilt, yea, a perfect remembrance of all your wickedness, yea, a remembrance that ye have set at defiance the commandments of God? Alma 5:19 19 I say unto you, can ye look up to God at that day with a pure heart and clean hands? I say unto you, can you look up, having the image of God engraven upon your countenances? Alma 5:20 20 I say unto you, can ye think of being saved when you have yielded yourselves to become subjects to the devil? Alma 5:21 21 I say unto you, ye will know at that day that ye cannot be saved; for there can no man be saved except his garments are washed white; yea, his garments must be purified until they are cleansed from all stain, through the blood of him of whom it has been spoken by our fathers, who should come to redeem his people from their sins. Alma 5:22 22 And now I ask of you, my brethren, how will any of you feel, if ye shall stand before the bar of God, having your garments stained with blood and all manner of filthiness? Behold, what will these things testify against you? Alma 5:23 23 Behold will they not testify that ye are murderers, yea, and also that ye are guilty of all manner of wickedness? Alma 5:24 24 Behold, my brethren, do ye suppose that such an one can have a place to sit down in the kingdom of God, with Abraham, with Isaac, and with Jacob, and also all the holy prophets, whose garments are cleansed and are spotless, pure and white? Alma 5:25 25 I say unto you, Nay; except ye make our Creator a liar from the beginning, or suppose that he is a liar from the beginning, ye cannot suppose that such can have place in the kingdom of heaven; but they shall be cast out for they are the children of the kingdom of the devil. Alma 5:26 26 And now behold, I say unto you, my brethren, if ye have experienced a change of heart, and if ye have felt to sing the song of redeeming love, I would ask, can ye feel so now? Alma 5:27 27 Have ye walked, keeping yourselves blameless before God? Could ye say, if ye were called to die at this time, within yourselves, that ye have been sufficiently humble? That your garments have been cleansed and made white through the blood of Christ, who will come to redeem his people from their sins? Alma 5:28 28 Behold, are ye stripped of pride? I say unto you, if ye are not ye are not prepared to meet God. Behold ye must prepare quickly; for the kingdom of heaven is soon at hand, and such an one hath not eternal life. Alma 5:29 29 Behold, I say, is there one among you who is not stripped of envy? I say unto you that such an one is not prepared; and I would that he should prepare quickly, for the hour is close at hand, and he knoweth not when the time shall come; for such an one is not found guiltless. Alma 5:30 30 And again I say unto you, is there one among you that doth make a mock of his brother, or that heapeth upon him persecutions? Alma 5:31 31 Wo unto such an one, for he is not prepared, and the time is at hand that he must repent or he cannot be saved! Alma 5:32 32 Yea, even wo unto all ye workers of iniquity; repent, repent, for the Lord God hath spoken it! Alma 5:33 33 Behold, he sendeth an invitation unto all men, for the arms of mercy are extended towards them, and he saith: Repent, and I will receive you. Alma 5:34 34 Yea, he saith: Come unto me and ye shall partake of the fruit of the tree of life; yea, ye shall eat and drink of the bread and the waters of life freely; Alma 5:35 35 Yea, come unto me and bring forth works of righteousness, and ye shall not be hewn down and cast into the fire-- Alma 5:36 36 For behold, the time is at hand that whosoever bringeth forth not good fruit, or whosoever doeth not the works of righteousness, the same have cause to wail and mourn. Alma 5:37 37 O ye workers of iniquity; ye that are puffed up in the vain things of the world, ye that have professed to have known the ways of righteousness nevertheless have gone astray, as sheep having no shepherd, notwithstanding a shepherd hath called after you and is still calling after you, but ye will not hearken unto his voice! Alma 5:38 38 Behold, I say unto you, that the good shepherd doth call you; yea, and in his own name he doth call you, which is the name of Christ; and if ye will not hearken unto the voice of the good shepherd, to the name by which ye are called, behold, ye are not the sheep of the good shepherd. Alma 5:39 39 And now if ye are not the sheep of the good shepherd, of what fold are ye? Behold, I say unto you, that the devil is your shepherd, and ye are of his fold; and now, who can deny this? Behold, I say unto you, whosoever denieth this is a liar and a child of the devil. Alma 5:40 40 For I say unto you that whatsoever is good cometh from God, and whatsoever is evil cometh from the devil. Alma 5:41 41 Therefore, if a man bringeth forth good works he hearkeneth unto the voice of the good shepherd, and he doth follow him; but whosoever bringeth forth evil works, the same becometh a child of the devil, for he hearkeneth unto his voice, and doth follow him. Alma 5:42 42 And whosoever doeth this must receive his wages of him; therefore, for his wages he receiveth death, as to things pertaining unto righteousness, being dead unto all good works. Alma 5:43 43 And now, my brethren, I would that ye should hear me, for I speak in the energy of my soul; for behold, I have spoken unto you plainly that ye cannot err, or have spoken according to the commandments of God. Alma 5:44 44 For I am called to speak after this manner, according to the holy order of God, which is in Christ Jesus; yea, I am commanded to stand and testify unto this people the things which have been spoken by our fathers concerning the things which are to come. Alma 5:45 45 And this is not all. Do ye not suppose that I know of these things myself? Behold, I testify unto you that I do know that these things whereof I have spoken are true. And how do ye suppose that I know of their surety? Alma 5:46 46 Behold, I say unto you they are made known unto me by the Holy Spirit of God. Behold, I have fasted and prayed many days that I might know these things of myself. And now I do know of myself that they are true; for the Lord God hath made them manifest unto me by his Holy Spirit; and this is the spirit of revelation which is in me. Alma 5:47 47 And moreover, I say unto you that it has thus been revealed unto me, that the words which have been spoken by our fathers are true, even so according to the spirit of prophecy which is in me, which is also by the manifestation of the Spirit of God. Alma 5:48 48 I say unto you, that I know of myself that whatsoever I shall say unto you, concerning that which is to come, is true; and I say unto you, that I know that Jesus Christ shall come, yea, the Son, the Only Begotten of the Father, full of grace, and mercy, and truth. And behold, it is he that cometh to take away the sins of the world, yea, the sins of every man who steadfastly believeth on his name. Alma 5:49 49 And now I say unto you that this is the order after which I am called, yea, to preach unto my beloved brethren, yea, and every one that dwelleth in the land; yea, to preach unto all, both old and young, both bond and free; yea, I say unto you the aged, and also the middle aged, and the rising generation; yea, to cry unto them that they must repent and be born again. Alma 5:50 50 Yea, thus saith the Spirit: Repent, all ye ends of the earth, for the kingdom of heaven is soon at hand; yea, the Son of God cometh in his glory, in his might, majesty, power, and dominion. Yea, my beloved brethren, I say unto you, that the Spirit saith: Behold the glory of the King of all the earth; and also the King of heaven shall very soon shine forth among all the children of men. Alma 5:51 51 And also the Spirit saith unto me, yea, crieth unto me with a mighty voice, saying: Go forth and say unto this people--Repent, for except ye repent ye can in nowise inherit the kingdom of heaven. Alma 5:52 52 And again I say unto you, the Spirit saith: Behold, the ax is laid at the root of the tree; therefore every tree that bringeth not forth good fruit shall be hewn down and cast into the fire, yea, a fire which cannot be consumed, even an unquenchable fire. Behold, and remember, the Holy One hath spoken it. Alma 5:53 53 And now my beloved brethren, I say unto you, can ye withstand these sayings; yea, can ye lay aside these things, and trample the Holy One under your feet; yea, can ye be puffed up in the pride of your hearts; yea, will ye still persist in the wearing of costly apparel and setting your hearts upon the vain things of the world, upon your riches? Alma 5:54 54 Yea, will ye persist in supposing that ye are better one than another; yea, will ye persist in the persecution of your brethren, who humble themselves and do walk after the holy order of God, wherewith they have been brought into this church, having been sanctified by the Holy Spirit, and they do bring forth works which are meet for repentance-- Alma 5:55 55 Yea, and will you persist in turning your backs upon the poor, and the needy, and in withholding your substance from them? Alma 5:56 56 And finally, all ye that will persist in your wickedness, I say unto you that these are they who shall be hewn down and cast into the fire except they speedily repent. Alma 5:57 57 And now I say unto you, all you that are desirous to follow the voice of the good shepherd, come ye out from the wicked, and be ye separate, and touch not their unclean things; and behold, their names shall be blotted out, that the names of the wicked shall not be numbered among the names of the righteous, that the word of God may be fulfilled, which saith: The names of the wicked shall not be mingled with the names of my people; Alma 5:58 58 For the names of the righteous shall be written in the book of life, and unto them will I grant an inheritance at my right hand. And now, my brethren, what have ye to say against this? I say unto you, if ye speak against it, it matters not, for the word of God must be fulfilled. Alma 5:59 59 For what shepherd is there among you having many sheep doth not watch over them, that the wolves enter not and devour his flock? And behold, if a wolf enter his flock doth he not drive him out? Yea, and at the last, if he can, he will destroy him. Alma 5:60 60 And now I say unto you that the good shepherd doth call after you; and if you will hearken unto his voice he will bring you into his fold, and ye are his sheep; and he commandeth you that ye suffer no ravenous wolf to enter among you, that ye may not be destroyed. Alma 5:61 61 And now I, Alma, do command you in the language of him who hath commanded me, that ye observe to do the words which I have spoken unto you. Alma 5:62 62 I speak by way of command unto you that belong to the church; and unto those who do not belong to the church I speak by way of invitation, saying: Come and be baptized unto repentance, that ye also may be partakers of the fruit of the tree of life. Alma 6 Chapter 6 Alma 6:1 1 And now it came to pass that after Alma had made an end of speaking unto the people of the church, which was established in the city of Zarahemla, he ordained priests and elders, by laying on his hands according to the order of God, to preside and watch over the church. Alma 6:2 2 And it came to pass that whosoever did not belong to the church who repented of their sins were baptized unto repentance, and were received into the church. Alma 6:3 3 And it also came to pass that whosoever did belong to the church that did not repent of their wickedness and humble themselves before God--I mean those who were lifted up in the pride of their hearts--the same were rejected, and their names were blotted out, that their names were not numbered among those of the righteous. Alma 6:4 4 And thus they began to establish the order of the church in the city of Zarahemla. Alma 6:5 5 Now I would that ye should understand that the word of God was liberal unto all, that none were deprived of the privilege of assembling themselves together to hear the word of God. Alma 6:6 6 Nevertheless the children of God were commanded that they should gather themselves together oft, and join in fasting and mighty prayer in behalf of the welfare of the souls of those who knew not God. Alma 6:7 7 And now it came to pass that when Alma had made these regulations he departed from them, yea, from the church which was in the city of Zarahemla, and went over upon the east of the river Sidon, into the valley of Gideon, there having been a city built, which was called the city of Gideon, which was in the valley that was called Gideon, being called after the man who was slain by the hand of Nehor with the sword. Alma 6:8 8 And Alma went and began to declare the word of God unto the church which was established in the valley of Gideon, according to the revelation of the truth of the word which had been spoken by his fathers, and according to the spirit of prophecy which was in him, according to the testimony of Jesus Christ, the Son of God, who should come to redeem his people from their sins, and the holy order by which he was called. And thus it is written. Amen. Alma 7 Chapter 7 Alma 7:1 1 Behold my beloved brethren, seeing that I have been permitted to come unto you, therefore I attempt to address you in my language; yea, by my own mouth, seeing that it is the first time that I have spoken unto you by the words of my mouth, I having been wholly confined to the judgment-seat, having had much business that I could not come unto you. Alma 7:2 2 And even I could not have come now at this time were it not that the judgment-seat hath been given to another, to reign in my stead; and the Lord in much mercy hath granted that I should come unto you. Alma 7:3 3 And behold, I have come having great hopes and much desire that I should find that ye had humbled yourselves before God, and that ye had continued in the supplicating of his grace, that I should find that ye were blameless before him, that I should find that ye were not in the awful dilemma that our brethren were in at Zarahemla. Alma 7:4 4 But blessed be the name of God, that he hath given me to know, yea, hath given unto me the exceedingly great joy of knowing that they are established again in the way of his righteousness. Alma 7:5 5 And I trust, according to the Spirit of God which is in me, that I shall also have joy over you; nevertheless I do not desire that my joy over you should come by the cause of so much afflictions and sorrow which I have had for the brethren at Zarahemla, for behold, my joy cometh over them after wading through much affliction and sorrow. Alma 7:6 6 But behold, I trust that ye are not in a state of so much unbelief as were your brethren; I trust that ye are not lifted up in the pride of your hearts; yea, I trust that ye have not set your hearts upon riches and the vain things of the world; yea, I trust that you do not worship idols, but that ye do worship the true and living God, and that ye look forward for the remission of your sins, with an everlasting faith, which is to come. Alma 7:7 7 For behold, I say unto you there be many things to come; and behold, there is one thing which is of more importance than they all--for behold, the time is not far distant that the Redeemer liveth and cometh among his people. Alma 7:8 8 Behold, I do not say that he will come among us at the time of his dwelling in his mortal tabernacle; for behold, the Spirit hath not said unto me that this should be the case. Now as to this thing I do not know; but this much I do know, that the Lord God hath power to do all things which are according to his word. Alma 7:9 9 But behold, the Spirit hath said this much unto me, saying: Cry unto this people, saying--Repent ye, and prepare the way of the Lord, and walk in his paths, which are straight; for behold, the kingdom of heaven is at hand, and the Son of God cometh upon the face of the earth. Alma 7:10 10 And behold, he shall be born of Mary, at Jerusalem which is the land of our forefathers, she being a virgin, a precious and chosen vessel, who shall be overshadowed and conceive by the power of the Holy Ghost, and bring forth a son, yea, even the Son of God. Alma 7:11 11 And he shall go forth, suffering pains and afflictions and temptations of every kind; and this that the word might be fulfilled which saith he will take upon him the pains and the sicknesses of his people. Alma 7:12 12 And he will take upon him death, that he may loose the bands of death which bind his people; and he will take upon him their infirmities, that his bowels may be filled with mercy, according to the flesh, that he may know according to the flesh how to succor his people according to their infirmities. Alma 7:13 13 Now the Spirit knoweth all things; nevertheless the Son of God suffereth according to the flesh that he might take upon him the sins of his people, that he might blot out their transgressions according to the power of his deliverance; and now behold, this is the testimony which is in me. Alma 7:14 14 Now I say unto you that ye must repent, and be born again; for the Spirit saith if ye are not born again ye cannot inherit the kingdom of heaven; therefore come and be baptized unto repentance, that ye may be washed from your sins, that ye may have faith on the Lamb of God, who taketh away the sins of the world, who is mighty to save and to cleanse from all unrighteousness. Alma 7:15 15 Yea, I say unto you come and fear not, and lay aside every sin, which easily doth beset you, which doth bind you down to destruction, yea, come and go forth, and show unto your God that ye are willing to repent of your sins and enter into a covenant with him to keep his commandments, and witness it unto him this day by going into the waters of baptism. Alma 7:16 16 And whosoever doeth this, and keepeth the commandments of God from thenceforth, the same will remember that I say unto him, yea, he will remember that I have said unto him, he shall have eternal life, according to the testimony of the Holy Spirit, which testifieth in me. Alma 7:17 17 And now my beloved brethren, do you believe these things? Behold, I say unto you, yea, I know that ye believe them; and the way that I know that ye believe them is by the manifestation of the Spirit which is in me. And now because your faith is strong concerning that, yea, concerning the things which I have spoken, great is my joy. Alma 7:18 18 For as I said unto you from the beginning, that I had much desire that ye were not in the state of dilemma like your brethren, even so I have found that my desires have been gratified. Alma 7:19 19 For I perceive that ye are in the paths of righteousness; I perceive that ye are in the path which leads to the kingdom of God; yea, I perceive that ye are making his paths straight. Alma 7:20 20 I perceive that it has been made known unto you, by the testimony of his word, that he cannot walk in crooked paths; neither doth he vary from that which he hath said; neither hath he a shadow of turning from the right to the left, or from that which is right to that which is wrong; therefore, his course is one eternal round. Alma 7:21 21 And he doth not dwell in unholy temples; neither can filthiness or anything which is unclean be received into the kingdom of God; therefore I say unto you the time shall come, yea, and it shall be at the last day, that he who is filthy shall remain in his filthiness. Alma 7:22 22 And now my beloved brethren, I have said these things unto you that I might awaken you to a sense of your duty to God, that ye may walk blameless before him, that ye may walk after the holy order of God, after which ye have been received. Alma 7:23 23 And now I would that ye should be humble, and be submissive and gentle; easy to be entreated; full of patience and long-suffering; being temperate in all things; being diligent in keeping the commandments of God at all times; asking for whatsoever things ye stand in need, both spiritual and temporal; always returning thanks unto God for whatsoever things ye do receive. Alma 7:24 24 And see that ye have faith, hope, and charity, and then ye will always abound in good works. Alma 7:25 25 And may the Lord bless you, and keep your garments spotless, that ye may at last be brought to sit down with Abraham, Isaac, and Jacob, and the holy prophets who have been ever since the world began, having your garments spotless even as their garments are spotless, in the kingdom of heaven to go no more out. Alma 7:26 26 And now my beloved brethren, I have spoken these words unto you according to the Spirit which testifieth in me; and my soul doth exceedingly rejoice, because of the exceeding diligence and heed which ye have given unto my word. Alma 7:27 27 And now, may the peace of God rest upon you, and upon your houses and lands, and upon your flocks and herds, and all that you possess, your women and your children, according to your faith and good works, from this time forth and forever. And thus I have spoken. Amen. Alma 8 Chapter 8 Alma 8:1 1 And now it came to pass that Alma returned from the land of Gideon, after having taught the people of Gideon many things which cannot be written, having established the order of the church, according as he had before done in the land of Zarahemla, yea, he returned to his own house at Zarahemla to rest himself from the labors which he had performed. Alma 8:2 2 And thus ended the ninth year of the reign of the judges over the people of Nephi. Alma 8:3 3 And it came to pass in the commencement of the tenth year of the reign of the judges over the people of Nephi, that Alma departed from thence and took his journey over into the land of Melek, on the west of the river Sidon, on the west by the borders of the wilderness. Alma 8:4 4 And he began to teach the people in the land of Melek according to the holy order of God, by which he had been called; and he began to teach the people throughout all the land of Melek. Alma 8:5 5 And it came to pass that the people came to him throughout all the borders of the land which was by the wilderness side. And they were baptized throughout all the land; Alma 8:6 6 So that when he had finished his work at Melek he departed thence, and traveled three days' journey on the north of the land of Melek; and he came to a city which was called Ammonihah. Alma 8:7 7 Now it was the custom of the people of Nephi to call their lands, and their cities, and their villages, yea, even all their small villages, after the name of him who first possessed them; and thus it was with the land of Ammonihah. Alma 8:8 8 And it came to pass that when Alma had come to the city of Ammonihah he began to preach the word of God unto them. Alma 8:9 9 Now Satan had gotten great hold upon the hearts of the people of the city of Ammonihah; therefore they would not hearken unto the words of Alma. Alma 8:10 10 Nevertheless Alma labored much in the spirit, wrestling with God in mighty prayer, that he would pour out his Spirit upon the people who were in the city; that he would also grant that he might baptize them unto repentance. Alma 8:11 11 Nevertheless, they hardened their hearts, saying unto him: Behold, we know that thou art Alma; and we know that thou art high priest over the church which thou hast established in many parts of the land, according to your tradition; and we are not of thy church, and we do not believe in such foolish traditions. Alma 8:12 12 And now we know that because we are not of thy church we know that thou hast no power over us; and thou hast delivered up the judgment-seat unto Nephihah; therefore thou art not the chief judge over us. Alma 8:13 13 Now when the people had said this, and withstood all his words, and reviled him, and spit upon him, and caused that he should be cast out of their city, he departed thence and took his journey towards the city which was called Aaron. Alma 8:14 14 And it came to pass that while he was journeying thither, being weighed down with sorrow, wading through much tribulation and anguish of soul, because of the wickedness of the people who were in the city of Ammonihah, it came to pass while Alma was thus weighed down with sorrow, behold an angel of the Lord appeared unto him, saying: Alma 8:15 15 Blessed art thou, Alma; therefore, lift up thy head and rejoice, for thou hast great cause to rejoice; for thou hast been faithful in keeping the commandments of God from the time which thou receivedst thy first message from him. Behold, I am he that delivered it unto you. Alma 8:16 16 And behold, I am sent to command thee that thou return to the city of Ammonihah, and preach again unto the people of the city; yea, preach unto them. Yea, say unto them, except they repent the Lord God will destroy them. Alma 8:17 17 For behold, they do study at this time that they may destroy the liberty of thy people, (for thus saith the Lord) which is contrary to the statutes, and judgments, and commandments which he has given unto his people. Alma 8:18 18 Now it came to pass that after Alma had received his message from the angel of the Lord he returned speedily to the land of Ammonihah. And he entered the city by another way, yea, by the way which is on the south of the city of Ammonihah. Alma 8:19 19 And as he entered the city he was an hungered, and he said to a man: Will ye give to an humble servant of God something to eat? Alma 8:20 20 And the man said unto him: I am a Nephite, and I know that thou art a holy prophet of God, for thou art the man whom an angel said in a vision: Thou shalt receive. Therefore, go with me into my house and I will impart unto thee of my food; and I know that thou wilt be a blessing unto me and my house. Alma 8:21 21 And it came to pass that the man received him into his house; and the man was called Amulek; and he brought forth bread and meat and set before Alma. Alma 8:22 22 And it came to pass that Alma ate bread and was filled; and he blessed Amulek and his house, and he gave thanks unto God. Alma 8:23 23 And after he had eaten and was filled he said unto Amulek: I am Alma, and am the high priest over the church of God throughout the land. Alma 8:24 24 And behold, I have been called to preach the word of God among all this people, according to the spirit of revelation and prophecy; and I was in this land and they would not receive me, but they cast me out and I was about to set my back towards this land forever. Alma 8:25 25 But behold, I have been commanded that I should turn again and prophesy unto this people, yea, and to testify against them concerning their iniquities. Alma 8:26 26 And now, Amulek, because thou hast fed me and taken me in, thou art blessed; for I was an hungered, for I had fasted many days. Alma 8:27 27 And Alma tarried many days with Amulek before he began to preach unto the people. Alma 8:28 28 And it came to pass that the people did wax more gross in their iniquities. Alma 8:29 29 And the word came to Alma, saying: Go; and also say unto my servant Amulek, go forth and prophesy unto this people, saying--Repent ye, for thus saith the Lord, except ye repent I will visit this people in mine anger; yea, and I will not turn my fierce anger away. Alma 8:30 30 And Alma went forth, and also Amulek, among the people, to declare the words of God unto them; and they were filled with the Holy Ghost. Alma 8:31 31 And they had power given unto them, insomuch that they could not be confined in dungeons; neither was it possible that any man could slay them; nevertheless they did not exercise their power until they were bound in bands and cast into prison. Now, this was done that the Lord might show forth his power in them. Alma 8:32 32 And it came to pass that they went forth and began to preach and to prophesy unto the people, according to the spirit and power which the Lord had given them. Alma 9 Chapter 9 Alma 9:1 1 And again, I, Alma, having been commanded of God that I should take Amulek and go forth and preach again unto this people, or the people who were in the city of Ammonihah, it came to pass as I began to preach unto them, they began to contend with me, saying: Alma 9:2 2 Who art thou? Suppose ye that we shall believe the testimony of one man, although he should preach unto us that the earth should pass away? Alma 9:3 3 Now they understood not the words which they spake; for they knew not that the earth should pass away. Alma 9:4 4 And they said also: We will not believe thy words if thou shouldst prophesy that this great city should be destroyed in one day. Alma 9:5 5 Now they knew not that God could do such marvelous works, for they were a hard-hearted and a stiffnecked people. Alma 9:6 6 And they said: Who is God, that sendeth no more authority than one man among this people, to declare unto them the truth of such great and marvelous things? Alma 9:7 7 And they stood forth to lay their hands on me; but behold, they did not. And I stood with boldness to declare unto them, yea, I did boldly testify unto them, saying: Alma 9:8 8 Behold, O ye wicked and perverse generation, how have ye forgotten the tradition of your fathers; yea, how soon ye have forgotten the commandments of God. Alma 9:9 9 Do ye not remember that our father, Lehi, was brought out of Jerusalem by the hand of God? Do ye not remember that they were all led by him through the wilderness? Alma 9:10 10 And have ye forgotten so soon how many times he delivered our fathers out of the hands of their enemies, and preserved them from being destroyed, even by the hands of their own brethren? Alma 9:11 11 Yea, and if it had not been for his matchless power, and his mercy, and his long-suffering towards us, we should unavoidably have been cut off from the face of the earth long before this period of time, and perhaps been consigned to a state of endless misery and woe. Alma 9:12 12 Behold, now I say unto you that he commandeth you to repent; and except ye repent, ye can in nowise inherit the kingdom of God. But behold, this is not all--he has commanded you to repent, or he will utterly destroy you from off the face of the earth; yea, he will visit you in his anger, and in his fierce anger he will not turn away. Alma 9:13 13 Behold, do ye not remember the words which he spake unto Lehi, saying that: Inasmuch as ye shall keep my commandments, ye shall prosper in the land? And again it is said that: Inasmuch as ye will not keep my commandments ye shall be cut off from the presence of the Lord. Alma 9:14 14 Now I would that ye should remember, that inasmuch as the Lamanites have not kept the commandments of God, they have been cut off from the presence of the Lord. Now we see that the word of the Lord has been verified in this thing, and the Lamanites have been cut off from his presence, from the beginning of their transgressions in the land. Alma 9:15 15 Nevertheless I say unto you, that it shall be more tolerable for them in the day of judgment than for you, if ye remain in your sins, yea, and even more tolerable for them in this life than for you, except ye repent. Alma 9:16 16 For there are many promises which are extended to the Lamanites; for it is because of the traditions of their fathers that caused them to remain in their state of ignorance; therefore the Lord will be merciful unto them and prolong their existence in the land. Alma 9:17 17 And at some period of time they will be brought to believe in his word, and to know of the incorrectness of the traditions of their fathers; and many of them will be saved, for the Lord will be merciful unto all who call on his name. Alma 9:18 18 But behold, I say unto you that if ye persist in your wickedness that your days shall not be prolonged in the land, for the Lamanites shall be sent upon you; and if ye repent not they shall come in a time when you know not, and ye shall be visited with utter destruction; and it shall be according to the fierce anger of the Lord. Alma 9:19 19 For he will not suffer you that ye shall live in your iniquities, to destroy his people. I say unto you, Nay; he would rather suffer that the Lamanites might destroy all his people who are called the people of Nephi, if it were possible that they could fall into sins and transgressions, after having had so much light and so much knowledge given unto them of the Lord their God; Alma 9:20 20 Yea, after having been such a highly favored people of the Lord; yea, after having been favored above every other nation, kindred, tongue, or people; after having had all things made known unto them, according to their desires, and their faith, and prayers, of that which has been, and which is, and which is to come; Alma 9:21 21 Having been visited by the Spirit of God; having conversed with angels, and having been spoken unto by the voice of the Lord; and having the spirit of prophecy, and the spirit of revelation, and also many gifts, the gift of speaking with tongues, and the gift of preaching, and the gift of the Holy Ghost, and the gift of translation; Alma 9:22 22 Yea, and after having been delivered of God out of the land of Jerusalem, by the hand of the Lord; having been saved from famine, and from sickness, and all manner of diseases of every kind; and they having waxed strong in battle, that they might not be destroyed; having been brought out of bondage time after time, and having been kept and preserved until now; and they have been prospered until they are rich in all manner of things-- Alma 9:23 23 And now behold I say unto you, that if this people, who have received so many blessings from the hand of the Lord, should transgress contrary to the light and knowledge which they do have, I say unto you that if this be the case, that if they should fall into transgression, it would be far more tolerable for the Lamanites than for them. Alma 9:24 24 For behold, the promises of the Lord are extended to the Lamanites, but they are not unto you if ye transgress; for has not the Lord expressly promised and firmly decreed, that if ye will rebel against him that ye shall utterly be destroyed from off the face of the earth? Alma 9:25 25 And now for this cause, that ye may not be destroyed, the Lord has sent his angel to visit many of his people, declaring unto them that they must go forth and cry mightily unto this people, saying: Repent ye, for the kingdom of heaven is nigh at hand; Alma 9:26 26 And not many days hence the Son of God shall come in his glory; and his glory shall be the glory of the Only Begotten of the Father, full of grace, equity, and truth, full of patience, mercy, and long-suffering, quick to hear the cries of his people and to answer their prayers. Alma 9:27 27 And behold, he cometh to redeem those who will be baptized unto repentance, through faith on his name. Alma 9:28 28 Therefore, prepare ye the way of the Lord, for the time is at hand that all men shall reap a reward of their works, according to that which they have been--if they have been righteous they shall reap the salvation of their souls, according to the power and deliverance of Jesus Christ; and if they have been evil they shall reap the damnation of their souls, according to the power and captivation of the devil. Alma 9:29 29 Now behold, this is the voice of the angel, crying unto the people. Alma 9:30 30 And now, my beloved brethren, for ye are my brethren, and ye ought to be beloved, and ye ought to bring forth works which are meet for repentance, seeing that your hearts have been grossly hardened against the word of God, and seeing that ye are a lost and a fallen people. Alma 9:31 31 Now it came to pass that when I, Alma, had spoken these words, behold, the people were wroth with me because I said unto them that they were a hard-hearted and a stiffnecked people. Alma 9:32 32 And also because I said unto them that they were a lost and a fallen people they were angry with me, and sought to lay their hands upon me, that they might cast me into prison. Alma 9:33 33 But it came to pass that the Lord did not suffer them that they should take me at that time and cast me into prison. Alma 9:34 34 And it came to pass that Amulek went and stood forth, and began to preach unto them also. And now the words of Amulek are not all written, nevertheless a part of his words are written in this book. Alma 10 Chapter 10 Alma 10:1 1 Now these are the words which Amulek preached unto the people who were in the land of Ammonihah, saying: Alma 10:2 2 I am Amulek; I am the son of Giddonah, who was the son of Ishmael, who was a descendant of Aminadi; and it was the same Aminadi who interpreted the writing which was upon the wall of the temple, which was written by the finger of God. Alma 10:3 3 And Aminadi was a descendant of Nephi, who was the son of Lehi, who came out of the land of Jerusalem, who was a descendant of Manasseh, who was the son of Joseph who was sold into Egypt by the hands of his brethren. Alma 10:4 4 And behold, I am also a man of no small reputation among all those who know me; yea, and behold, I have many kindreds and friends, and I have also acquired much riches by the hand of my industry. Alma 10:5 5 Nevertheless, after all this, I never have known much of the ways of the Lord, and his mysteries and marvelous power. I said I never had known much of these things; but behold, I mistake, for I have seen much of his mysteries and his marvelous power; yea, even in the preservation of the lives of this people. Alma 10:6 6 Nevertheless, I did harden my heart, for I was called many times and I would not hear; therefore I knew concerning these things, yet I would not know; therefore I went on rebelling against God, in the wickedness of my heart, even until the fourth day of this seventh month, which is in the tenth year of the reign of the judges. Alma 10:7 7 As I was journeying to see a very near kindred, behold an angel of the Lord appeared unto me and said: Amulek, return to thine own house, for thou shalt feed a prophet of the Lord; yea, a holy man, who is a chosen man of God; for he has fasted many days because of the sins of this people, and he is an hungered, and thou shalt receive him into thy house and feed him, and he shall bless thee and thy house; and the blessing of the Lord shall rest upon thee and thy house. Alma 10:8 8 And it came to pass that I obeyed the voice of the angel, and returned towards my house. And as I was going thither I found the man whom the angel said unto me: Thou shalt receive into thy house--and behold it was this same man who has been speaking unto you concerning the things of God. Alma 10:9 9 And the angel said unto me he is a holy man; wherefore I know he is a holy man because it was said by an angel of God. Alma 10:10 10 And again, I know that the things whereof he hath testified are true; for behold I say unto you, that as the Lord liveth, even so has he sent his angel to make these things manifest unto me; and this he has done while this Alma hath dwelt at my house. Alma 10:11 11 For behold, he hath blessed mine house, he hath blessed me, and my women, and my children, and my father and my kinsfolk; yea, even all my kindred hath he blessed, and the blessing of the Lord hath rested upon us according to the words which he spake. Alma 10:12 12 And now, when Amulek had spoken these words the people began to be astonished, seeing there was more than one witness who testified of the things whereof they were accused, and also of the things which were to come, according to the spirit of prophecy which was in them. Alma 10:13 13 Nevertheless, there were some among them who thought to question them, that by their cunning devices they might catch them in their words, that they might find witness against them, that they might deliver them to their judges that they might be judged according to the law, and that they might be slain or cast into prison, according to the crime which they could make appear or witness against them. Alma 10:14 14 Now it was those men who sought to destroy them, who were lawyers, who were hired or appointed by the people to administer the law at their times of trials, or at the trials of the crimes of the people before the judges. Alma 10:15 15 Now these lawyers were learned in all the arts and cunning of the people; and this was to enable them that they might be skilful in their profession. Alma 10:16 16 And it came to pass that they began to question Amulek, that thereby they might make him cross his words, or contradict the words which he should speak. Alma 10:17 17 Now they knew not that Amulek could know of their designs. But it came to pass as they began to question him, he perceived their thoughts, and he said unto them: O ye wicked and perverse generation, ye lawyers and hypocrites, for ye are laying the foundation of the devil; for ye are laying traps and snares to catch the holy ones of God. Alma 10:18 18 Ye are laying plans to pervert the ways of the righteous, and to bring down the wrath of God upon your heads, even to the utter destruction of this people. Alma 10:19 19 Yea, well did Mosiah say, who was our last king, when he was about to deliver up the kingdom, having no one to confer it upon, causing that this people should be governed by their own voices--yea, well did he say that if the time should come that the voice of this people should choose iniquity, that is, if the time should come that this people should fall into transgression, they would be ripe for destruction. Alma 10:20 20 And now I say unto you that well doth the Lord judge of your iniquities; well doth he cry unto this people, by the voice of his angels: Repent ye, repent, for the kingdom of heaven is at hand. Alma 10:21 21 Yea, well doth he cry, by the voice of his angels that: I will come down among my people, with equity and justice in my hands. Alma 10:22 22 Yea, and I say unto you that if it were not for the prayers of the righteous, who are now in the land, that ye would even now be visited with utter destruction; yet it would not be by flood, as were the people in the days of Noah, but it would be by famine, and by pestilence, and the sword. Alma 10:23 23 But it is by the prayers of the righteous that ye are spared; now therefore, if ye will cast out the righteous from among you then will not the Lord stay his hand; but in his fierce anger he will come out against you; then ye shall be smitten by famine, and by pestilence, and by the sword; and the time is soon at hand except ye repent. Alma 10:24 24 And now it came to pass that the people were more angry with Amulek, and they cried out, saying: This man doth revile against our laws which are just, and our wise lawyers whom we have selected. Alma 10:25 25 But Amulek stretched forth his hand, and cried the mightier unto them, saying: O ye wicked and perverse generation, why hath Satan got such great hold upon your hearts? Why will ye yield yourselves unto him that he may have power over you, to blind your eyes, that ye will not understand the words which are spoken, according to their truth? Alma 10:26 26 For behold, have I testified against your law? Ye do not understand; ye say that I have spoken against your law; but I have not, but I have spoken in favor of your law, to your condemnation. Alma 10:27 27 And now behold, I say unto you, that the foundation of the destruction of this people is beginning to be laid by the unrighteousness of your lawyers and your judges. Alma 10:28 28 And now it came to pass that when Amulek had spoken these words the people cried out against him, saying: Now we know that this man is a child of the devil, for he hath lied unto us; for he hath spoken against our law. And now he says that he has not spoken against it. Alma 10:29 29 And again, he has reviled against our lawyers, and our judges. Alma 10:30 30 And it came to pass that the lawyers put it into their hearts that they should remember these things against him. Alma 10:31 31 And there was one among them whose name was Zeezrom. Now he was the foremost to accuse Amulek and Alma, he being one of the most expert among them, having much business to do among the people. Alma 10:32 32 Now the object of these lawyers was to get gain; and they got gain according to their employ. Alma 11 Chapter 11 Alma 11:1 1 Now it was in the law of Mosiah that every man who was a judge of the law, or those who were appointed to be judges, should receive wages according to the time which they labored to judge those who were brought before them to be judged. Alma 11:2 2 Now if a man owed another, and he would not pay that which he did owe, he was complained of to the judge; and the judge executed authority, and sent forth officers that the man should be brought before him; and he judged the man according to the law and the evidences which were brought against him, and thus the man was compelled to pay that which he owed, or be stripped, or be cast out from among the people as a thief and a robber. Alma 11:3 3 And the judge received for his wages according to his time--a senine of gold for a day, or a senum of silver, which is equal to a senine of gold; and this is according to the law which was given. Alma 11:4 4 Now these are the names of the different pieces of their gold, and of their silver, according to their value. And the names are given by the Nephites, for they did not reckon after the manner of the Jews who were at Jerusalem; neither did they measure after the manner of the Jews; but they altered their reckoning and their measure, according to the minds and the circumstances of the people, in every generation, until the reign of the judges, they having been established by king Mosiah. Alma 11:5 5 Now the reckoning is thus--a senine of gold, a seon of gold, a shum of gold, and a limnah of gold. Alma 11:6 6 A senum of silver, an amnor of silver, an ezrom of silver, and an onti of silver. Alma 11:7 7 A senum of silver was equal to a senine of gold, and either for a measure of barley, and also for a measure of every kind of grain. Alma 11:8 8 Now the amount of a seon of gold was twice the value of a senine. Alma 11:9 9 And a shum of gold was twice the value of a seon. Alma 11:10 10 And a limnah of gold was the value of them all. Alma 11:11 11 And an amnor of silver was as great as two senums. Alma 11:12 12 And an ezrom of silver was as great as four senums. Alma 11:13 13 And an onti was as great as them all. Alma 11:14 14 Now this is the value of the lesser numbers of their reckoning-- Alma 11:15 15 A shiblon is half of a senum; therefore, a shiblon for half a measure of barley. Alma 11:16 16 And a shiblum is a half of a shiblon. Alma 11:17 17 And a leah is the half of a shiblum. Alma 11:18 18 Now this is their number, according to their reckoning. Alma 11:19 19 Now an antion of gold is equal to three shiblons. Alma 11:20 20 Now, it was for the sole purpose to get gain, because they received their wages according to their employ, therefore, they did stir up the people to riotings, and all manner of disturbances and wickedness, that they might have more employ, that they might get money according to the suits which were brought before them; therefore they did stir up the people against Alma and Amulek. Alma 11:21 21 And this Zeezrom began to question Amulek, saying: Will ye answer me a few questions which I shall ask you? Now Zeezrom was a man who was expert in the devices of the devil, that he might destroy that which was good; therefore, he said unto Amulek: Will ye answer the questions which I shall put unto you? Alma 11:22 22 And Amulek said unto him: Yea, if it be according to the Spirit of the Lord, which is in me; for I shall say nothing which is contrary to the Spirit of the Lord. And Zeezrom said unto him: Behold, here are six onties of silver, and all these will I give thee if thou wilt deny the existence of a Supreme Being. Alma 11:23 23 Now Amulek said: O thou child of hell, why tempt ye me? Knowest thou that the righteous yieldeth to no such temptations? Alma 11:24 24 Believest thou that there is no God? I say unto you, Nay, thou knowest that there is a God, but thou lovest that lucre more than him. Alma 11:25 25 And now thou hast lied before God unto me. Thou saidst unto me--Behold these six onties, which are of great worth, I will give unto thee--when thou hadst it in thy heart to retain them from me; and it was only thy desire that I should deny the true and living God, that thou mightest have cause to destroy me. And now behold, for this great evil thou shalt have thy reward. Alma 11:26 26 And Zeezrom said unto him: Thou sayest there is a true and living God? Alma 11:27 27 And Amulek said: Yea, there is a true and living God. Alma 11:28 28 Now Zeezrom said: Is there more than one God? Alma 11:29 29 And he answered, No. Alma 11:30 30 Now Zeezrom said unto him again: How knowest thou these things? Alma 11:31 31 And he said: An angel hath made them known unto me. Alma 11:32 32 And Zeezrom said again: Who is he that shall come? Is it the Son of God? Alma 11:33 33 And he said unto him, Yea. Alma 11:34 34 And Zeezrom said again: Shall he save his people in their sins? And Amulek answered and said unto him: I say unto you he shall not, for it is impossible for him to deny his word. Alma 11:35 35 Now Zeezrom said unto the people: See that ye remember these things; for he said there is but one God; yet he saith that the Son of God shall come, but he shall not save his people--as though he had authority to command God. Alma 11:36 36 Now Amulek saith again unto him: Behold thou hast lied, for thou sayest that I spake as though I had authority to command God because I said he shall not save his people in their sins. Alma 11:37 37 And I say unto you again that he cannot save them in their sins; for I cannot deny his word, and he hath said that no unclean thing can inherit the kingdom of heaven; therefore, how can ye be saved, except ye inherit the kingdom of heaven? Therefore, ye cannot be saved in your sins. Alma 11:38 38 Now Zeezrom saith again unto him: Is the Son of God the very Eternal Father? Alma 11:39 39 And Amulek said unto him: Yea, he is the very Eternal Father of heaven and of earth, and all things which in them are; he is the beginning and the end, the first and the last; Alma 11:40 40 And he shall come into the world to redeem his people; and he shall take upon him the transgressions of those who believe on his name; and these are they that shall have eternal life, and salvation cometh to none else. Alma 11:41 41 Therefore the wicked remain as though there had been no redemption made, except it be the loosing of the bands of death; for behold, the day cometh that all shall rise from the dead and stand before God, and be judged according to their works. Alma 11:42 42 Now, there is a death which is called a temporal death; and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death. Alma 11:43 43 The spirit and the body shall be reunited again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of all our guilt. Alma 11:44 44 Now, this restoration shall come to all, both old and young, both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but every thing shall be restored to its perfect frame, as it is now, or in the body, and shall be brought and be arraigned before the bar of Christ the Son, and God the Father, and the Holy Spirit, which is one Eternal God, to be judged according to their works, whether they be good or whether they be evil. Alma 11:45 45 Now, behold, I have spoken unto you concerning the death of the mortal body, and also concerning the resurrection of the mortal body. I say unto you that this mortal body is raised to an immortal body, that is from death, even from the first death unto life, that they can die no more; their spirits uniting with their bodies, never to be divided; thus the whole becoming spiritual and immortal, that they can no more see corruption. Alma 11:46 46 Now, when Amulek had finished these words the people began again to be astonished, and also Zeezrom began to tremble. And thus ended the words of Amulek, or this is all that I have written. Alma 12 Chapter 12 Alma 12:1 1 Now Alma, seeing that the words of Amulek had silenced Zeezrom, for he beheld that Amulek had caught him in his lying and deceiving to destroy him, and seeing that he began to tremble under a consciousness of his guilt, he opened his mouth and began to speak unto him, and to establish the words of Amulek, and to explain things beyond, or to unfold the scriptures beyond that which Amulek had done. Alma 12:2 2 Now the words that Alma spake unto Zeezrom were heard by the people round about; for the multitude was great, and he spake on this wise: Alma 12:3 3 Now Zeezrom, seeing that thou hast been taken in thy lying and craftiness, for thou hast not lied unto men only but thou hast lied unto God; for behold, he knows all thy thoughts, and thou seest that thy thoughts are made known unto us by his Spirit; Alma 12:4 4 And thou seest that we know that thy plan was a very subtle plan, as to the subtlety of the devil, for to lie and to deceive this people that thou mightest set them against us, to revile us and to cast us out-- Alma 12:5 5 Now this was a plan of thine adversary, and he hath exercised his power in thee. Now I would that ye should remember that what I say unto thee I say unto all. Alma 12:6 6 And behold I say unto you all that this was a snare of the adversary, which he has laid to catch this people, that he might bring you into subjection unto him, that he might encircle you about with his chains, that he might chain you down to everlasting destruction, according to the power of his captivity. Alma 12:7 7 Now when Alma had spoken these words, Zeezrom began to tremble more exceedingly, for he was convinced more and more of the power of God; and he was also convinced that Alma and Amulek had a knowledge of him, for he was convinced that they knew the thoughts and intents of his heart; for power was given unto them that they might know of these things according to the spirit of prophecy. Alma 12:8 8 And Zeezrom began to inquire of them diligently, that he might know more concerning the kingdom of God. And he said unto Alma: What does this mean which Amulek hath spoken concerning the resurrection of the dead, that all shall rise from the dead, both the just and the unjust, and are brought to stand before God to be judged according to their works? Alma 12:9 9 And now Alma began to expound these things unto him, saying: It is given unto many to know the mysteries of God; nevertheless they are laid under a strict command that they shall not impart only according to the portion of his word which he doth grant unto the children of men, according to the heed and diligence which they give unto him. Alma 12:10 10 And therefore, he that will harden his heart, the same receiveth the lesser portion of the word; and he that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full. Alma 12:11 11 And they that will harden their hearts, to them is given the lesser portion of the word until they know nothing concerning his mysteries; and then they are taken captive by the devil, and led by his will down to destruction. Now this is what is meant by the chains of hell. Alma 12:12 12 And Amulek hath spoken plainly concerning death, and being raised from this mortality to a state of immortality, and being brought before the bar of God, to be judged according to our works. Alma 12:13 13 Then if our hearts have been hardened, yea, if we have hardened our hearts against the word, insomuch that it has not been found in us, then will our state be awful, for then we shall be condemned. Alma 12:14 14 For our words will condemn us, yea, all our works will condemn us; we shall not be found spotless; and our thoughts will also condemn us; and in this awful state we shall not dare to look up to our God; and we would fain be glad if we could command the rocks and the mountains to fall upon us to hide us from his presence. Alma 12:15 15 But this cannot be; we must come forth and stand before him in his glory, and in his power, and in his might, majesty, and dominion, and acknowledge to our everlasting shame that all his judgments are just; that he is just in all his works, and that he is merciful unto the children of men, and that he has all power to save every man that believeth on his name and bringeth forth fruit meet for repentance. Alma 12:16 16 And now behold, I say unto you then cometh a death, even a second death, which is a spiritual death; then is a time that whosoever dieth in his sins, as to a temporal death, shall also die a spiritual death; yea, he shall die as to things pertaining unto righteousness. Alma 12:17 17 Then is the time when their torments shall be as a lake of fire and brimstone, whose flame ascendeth up forever and ever; and then is the time that they shall be chained down to an everlasting destruction, according to the power and captivity of Satan, he having subjected them according to his will. Alma 12:18 18 Then, I say unto you, they shall be as though there had been no redemption made; for they cannot be redeemed according to God's justice; and they cannot die, seeing there is no more corruption. Alma 12:19 19 Now it came to pass that when Alma had made an end of speaking these words, the people began to be more astonished; Alma 12:20 20 But there was one Antionah, who was a chief ruler among them, came forth and said unto him: What is this that thou hast said, that man should rise from the dead and be changed from this mortal to an immortal state that the soul can never die? Alma 12:21 21 What does the scripture mean, which saith that God placed cherubim and a flaming sword on the east of the garden of Eden, lest our first parents should enter and partake of the fruit of the tree of life, and live forever? And thus we see that there was no possible chance that they should live forever. Alma 12:22 22 Now Alma said unto him: This is the thing which I was about to explain, now we see that Adam did fall by the partaking of the forbidden fruit, according to the word of God; and thus we see, that by his fall, all mankind became a lost and fallen people. Alma 12:23 23 And now behold, I say unto you that if it had been possible for Adam to have partaken of the fruit of the tree of life at that time, there would have been no death, and the word would have been void, making God a liar, for he said: If thou eat thou shalt surely die. Alma 12:24 24 And we see that death comes upon mankind, yea, the death which has been spoken of by Amulek, which is the temporal death; nevertheless there was a space granted unto man in which he might repent; therefore this life became a probationary state; a time to prepare to meet God; a time to prepare for that endless state which has been spoken of by us, which is after the resurrection of the dead. Alma 12:25 25 Now, if it had not been for the plan of redemption, which was laid from the foundation of the world, there could have been no resurrection of the dead; but there was a plan of redemption laid, which shall bring to pass the resurrection of the dead, of which has been spoken. Alma 12:26 26 And now behold, if it were possible that our first parents could have gone forth and partaken of the tree of life they would have been forever miserable, having no preparatory state; and thus the plan of redemption would have been frustrated, and the word of God would have been void, taking none effect. Alma 12:27 27 But behold, it was not so; but it was appointed unto men that they must die; and after death, they must come to judgment, even that same judgment of which we have spoken, which is the end. Alma 12:28 28 And after God had appointed that these things should come unto man, behold, then he saw that it was expedient that man should know concerning the things whereof he had appointed unto them; Alma 12:29 29 Therefore he sent angels to converse with them, who caused men to behold of his glory. Alma 12:30 30 And they began from that time forth to call on his name; therefore God conversed with men, and made known unto them the plan of redemption, which had been prepared from the foundation of the world; and this he made known unto them according to their faith and repentance and their holy works. Alma 12:31 31 Wherefore, he gave commandments unto men, they having first transgressed the first commandments as to things which were temporal, and becoming as Gods, knowing good from evil, placing themselves in a state to act, or being placed in a state to act according to their wills and pleasures, whether to do evil or to do good-- Alma 12:32 32 Therefore God gave unto them commandments, after having made known unto them the plan of redemption, that they should not do evil, the penalty thereof being a second death, which was an everlasting death as to things pertaining unto righteousness; for on such the plan of redemption could have no power, for the works of justice could not be destroyed, according to the supreme goodness of God. Alma 12:33 33 But God did call on men, in the name of his Son, (this being the plan of redemption which was laid) saying: If ye will repent and harden not your hearts, then will I have mercy upon you, through mine Only Begotten Son; Alma 12:34 34 Therefore, whosoever repenteth, and hardeneth not his heart, he shall have claim on mercy through mine Only Begotten Son, unto a remission of his sins; and these shall enter into my rest. Alma 12:35 35 And whosoever will harden his heart and will do iniquity, behold, I swear in my wrath that he shall not enter into my rest. Alma 12:36 36 And now, my brethren, behold I say unto you, that if ye will harden your hearts ye shall not enter into the rest of the Lord; therefore your iniquity provoketh him that he sendeth down his wrath upon you as in the first provocation, yea, according to his word in the last provocation as well as the first, to the everlasting destruction of your souls; therefore, according to his word, unto the last death, as well as the first. Alma 12:37 37 And now, my brethren, seeing we know these things, and they are true, let us repent, and harden not our hearts, that we provoke not the Lord our God to pull down his wrath upon us in these his second commandments which he has given unto us; but let us enter into the rest of God, which is prepared according to his word. Alma 13 Chapter 13 Alma 13:1 1 And again, my brethren, I would cite your minds forward to the time when the Lord God gave these commandments unto his children; and I would that ye should remember that the Lord God ordained priests, after his holy order, which was after the order of his Son, to teach these things unto the people. Alma 13:2 2 And those priests were ordained after the order of his Son, in a manner that thereby the people might know in what manner to look forward to his Son for redemption. Alma 13:3 3 And this is the manner after which they were ordained--being called and prepared from the foundation of the world according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they having chosen good, and exercising exceedingly great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a preparatory redemption for such. Alma 13:4 4 And thus they have been called to this holy calling on account of their faith, while others would reject the Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this they might have had as great privilege as their brethren. Alma 13:5 5 Or in fine, in the first place they were on the same standing with their brethren; thus this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the Only Begotten Son, who was prepared-- Alma 13:6 6 And thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach his commandments unto the children of men, that they also might enter into his rest-- Alma 13:7 7 This high priesthood being after the order of his Son, which order was from the foundation of the world; or in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things-- Alma 13:8 8 Now they were ordained after this manner--being called with a holy calling, and ordained with a holy ordinance, and taking upon them the high priesthood of the holy order, which calling, and ordinance, and high priesthood, is without beginning or end-- Alma 13:9 9 Thus they become high priests forever, after the order of the Son, the Only Begotten of the Father, who is without beginning of days or end of years, who is full of grace, equity, and truth. And thus it is. Amen. Alma 13:10 10 Now, as I said concerning the holy order, or this high priesthood, there were many who were ordained and became high priests of God; and it was on account of their exceeding faith and repentance, and their righteousness before God, they choosing to repent and work righteousness rather than to perish; Alma 13:11 11 Therefore they were called after this holy order, and were sanctified, and their garments were washed white through the blood of the Lamb. Alma 13:12 12 Now they, after being sanctified by the Holy Ghost, having their garments made white, being pure and spotless before God, could not look upon sin save it were with abhorrence; and there were many, exceedingly great many, who were made pure and entered into the rest of the Lord their God. Alma 13:13 13 And now, my brethren, I would that ye should humble yourselves before God, and bring forth fruit meet for repentance, that ye may also enter into that rest. Alma 13:14 14 Yea, humble yourselves even as the people in the days of Melchizedek, who was also a high priest after this same order which I have spoken, who also took upon him the high priesthood forever. Alma 13:15 15 And it was this same Melchizedek to whom Abraham paid tithes; yea, even our father Abraham paid tithes of one-tenth part of all he possessed. Alma 13:16 16 Now these ordinances were given after this manner, that thereby the people might look forward on the Son of God, it being a type of his order, or it being his order, and this that they might look forward to him for a remission of their sins, that they might enter into the rest of the Lord. Alma 13:17 17 Now this Melchizedek was a king over the land of Salem; and his people had waxed strong in iniquity and abomination; yea, they had all gone astray; they were full of all manner of wickedness; Alma 13:18 18 But Melchizedek having exercised mighty faith, and received the office of the high priesthood according to the holy order of God, did preach repentance unto his people. And behold, they did repent; and Melchizedek did establish peace in the land in his days; therefore he was called the prince of peace, for he was the king of Salem; and he did reign under his father. Alma 13:19 19 Now, there were many before him, and also there were many afterwards, but none were greater; therefore, of him they have more particularly made mention. Alma 13:20 20 Now I need not rehearse the matter; what I have said may suffice. Behold, the scriptures are before you; if ye will wrest them it shall be to your own destruction. Alma 13:21 21 And now it came to pass that when Alma had said these words unto them, he stretched forth his hand unto them and cried with a mighty voice, saying: Now is the time to repent, for the day of salvation draweth nigh; Alma 13:22 22 Yea, and the voice of the Lord, by the mouth of angels, doth declare it unto all nations; yea, doth declare it, that they may have glad tidings of great joy; yea, and he doth sound these glad tidings among all his people, yea, even to them that are scattered abroad upon the face of the earth; wherefore they have come unto us. Alma 13:23 23 And they are made known unto us in plain terms, that we may understand, that we cannot err; and this because of our being wanderers in a strange land; therefore, we are thus highly favored, for we have these glad tidings declared unto us in all parts of our vineyard. Alma 13:24 24 For behold, angels are declaring it unto many at this time in our land; and this is for the purpose of preparing the hearts of the children of men to receive his word at the time of his coming in his glory. Alma 13:25 25 And now we only wait to hear the joyful news declared unto us by the mouth of angels, of his coming; for the time cometh, we know not how soon. Would to God that it might be in my day; but let it be sooner or later, in it I will rejoice. Alma 13:26 26 And it shall be made known unto just and holy men, by the mouth of angels, at the time of his coming, that the words of our fathers may be fulfilled, according to that which they have spoken concerning him, which was according to the spirit of prophecy which was in them. Alma 13:27 27 And now, my brethren, I wish from the inmost part of my heart, yea, with great anxiety even unto pain, that ye would hearken unto my words, and cast off your sins, and not procrastinate the day of your repentance; Alma 13:28 28 But that ye would humble yourselves before the Lord, and call on his holy name, and watch and pray continually, that ye may not be tempted above that which ye can bear, and thus be led by the Holy Spirit, becoming humble, meek, submissive, patient, full of love and all long-suffering; Alma 13:29 29 Having faith on the Lord; having a hope that ye shall receive eternal life; having the love of God always in your hearts, that ye may be lifted up at the last day and enter into his rest. Alma 13:30 30 And may the Lord grant unto you repentance, that ye may not bring down his wrath upon you, that ye may not be bound down by the chains of hell, that ye may not suffer the second death. Alma 13:31 31 And Alma spake many more words unto the people, which are not written in this book. Alma 14 Chapter 14 Alma 14:1 1 And it came to pass after he had made an end of speaking unto the people many of them did believe on his words, and began to repent, and to search the scriptures. Alma 14:2 2 But the more part of them were desirous that they might destroy Alma and Amulek; for they were angry with Alma, because of the plainness of his words unto Zeezrom; and they also said that Amulek had lied unto them, and had reviled against their law and also against their lawyers and judges. Alma 14:3 3 And they were also angry with Alma and Amulek; and because they had testified so plainly against their wickedness, they sought to put them away privily. Alma 14:4 4 But it came to pass that they did not; but they took them and bound them with strong cords, and took them before the chief judge of the land. Alma 14:5 5 And the people went forth and witnessed against them--testifying that they had reviled against the law, and their lawyers and judges of the land, and also of all the people that were in the land; and also testified that there was but one God, and that he should send his Son among the people, but he should not save them; and many such things did the people testify against Alma and Amulek. Now this was done before the chief judge of the land. Alma 14:6 6 And it came to pass that Zeezrom was astonished at the words which had been spoken; and he also knew concerning the blindness of the minds, which he had caused among the people by his lying words; and his soul began to be harrowed up under a consciousness of his own guilt; yea, he began to be encircled about by the pains of hell. Alma 14:7 7 And it came to pass that he began to cry unto the people, saying: Behold, I am guilty, and these men are spotless before God. And he began to plead for them from that time forth; but they reviled him, saying: Art thou also possessed with the devil? And they spit upon him, and cast him out from among them, and also all those who believed in the words which had been spoken by Alma and Amulek; and they cast them out, and sent men to cast stones at them. Alma 14:8 8 And they brought their wives and children together, and whosoever believed or had been taught to believe in the word of God they caused that they should be cast into the fire, and they also brought forth their records which contained the holy scriptures, and cast them into the fire also, that they might be burned and destroyed by fire. Alma 14:9 9 And it came to pass that they took Alma and Amulek, and carried them forth to the place of martyrdom, that they might witness the destruction of those who were consumed by fire. Alma 14:10 10 And when Amulek saw the pains of the women and children who were consuming in the fire, he also was pained; and he said unto Alma: How can we witness this awful scene? Therefore let us stretch forth our hands, and exercise the power of God which is in us, and save them from the flames. Alma 14:11 11 But Alma said unto him: The Spirit constraineth me that I must not stretch forth mine hand; for behold the Lord receiveth them up unto himself, in glory; and he doth suffer that they may do this thing, or that the people may do this thing unto them, according to the hardness of their hearts, that the judgments which he shall exercise upon them in his wrath may be just; and the blood of the innocent shall stand as a witness against them, yea, and cry mightily against them at the last day. Alma 14:12 12 Now Amulek said unto Alma: Behold, perhaps they will burn us also. Alma 14:13 13 And Alma said: Be it according to the will of the Lord. But, behold, our work is not finished; therefore they burn us not. Alma 14:14 14 Now it came to pass that when the bodies of those who had been cast into the fire were consumed, and also the records which were cast in with them, the chief judge of the land came and stood before Alma and Amulek, as they were bound; and he smote them with his hand upon their cheeks, and said unto them: After what ye have seen, will ye preach again unto this people, that they shall be cast into a lake of fire and brimstone? Alma 14:15 15 Behold, ye see that ye had not power to save those who had been cast into the fire; neither has God saved them because they were of thy faith. And the judge smote them again upon their cheeks, and asked: What say ye for yourselves? Alma 14:16 16 Now this judge was after the order and faith of Nehor, who slew Gideon. Alma 14:17 17 And it came to pass that Alma and Amulek answered him nothing; and he smote them again, and delivered them to the officers to be cast into prison. Alma 14:18 18 And when they had been cast into prison three days, there came many lawyers, and judges, and priests, and teachers, who were of the profession of Nehor; and they came in unto the prison to see them, and they questioned them about many words; but they answered them nothing. Alma 14:19 19 And it came to pass that the judge stood before them, and said: Why do ye not answer the words of this people? Know ye not that I have power to deliver you up unto the flames? And he commanded them to speak; but they answered nothing. Alma 14:20 20 And it came to pass that they departed and went their ways, but came again on the morrow; and the judge also smote them again on their cheeks. And many came forth also, and smote them, saying: Will ye stand again and judge this people, and condemn our law? If ye have such great power why do ye not deliver yourselves? Alma 14:21 21 And many such things did they say unto them, gnashing their teeth upon them, and spitting upon them, and saying: How shall we look when we are damned? Alma 14:22 22 And many such things, yea, all manner of such things did they say unto them; and thus they did mock them for many days. And they did withhold food from them that they might hunger, and water that they might thirst; and they also did take from them their clothes that they were naked; and thus they were bound with strong cords, and confined in prison. Alma 14:23 23 And it came to pass after they had thus suffered for many days, (and it was on the twelfth day, in the tenth month, in the tenth year of the reign of the judges over the people of Nephi) that the chief judge over the land of Ammonihah and many of their teachers and their lawyers went in unto the prison where Alma and Amulek were bound with cords. Alma 14:24 24 And the chief judge stood before them, and smote them again, and said unto them: If ye have the power of God deliver yourselves from these bands, and then we will believe that the Lord will destroy this people according to your words. Alma 14:25 25 And it came to pass that they all went forth and smote them, saying the same words, even until the last; and when the last had spoken unto them the power of God was upon Alma and Amulek, and they rose and stood upon their feet. Alma 14:26 26 And Alma cried, saying: How long shall we suffer these great afflictions, O Lord? O Lord, give us strength according to our faith which is in Christ, even unto deliverance. And they broke the cords with which they were bound; and when the people saw this, they began to flee, for the fear of destruction had come upon them. Alma 14:27 27 And it came to pass that so great was their fear that they fell to the earth, and did not obtain the outer door of the prison; and the earth shook mightily, and the walls of the prison were rent in twain, so that they fell to the earth; and the chief judge, and the lawyers, and priests, and teachers, who smote upon Alma and Amulek, were slain by the fall thereof. Alma 14:28 28 And Alma and Amulek came forth out of the prison, and they were not hurt; for the Lord had granted unto them power, according to their faith which was in Christ. And they straightway came forth out of the prison; and they were loosed from their bands; and the prison had fallen to the earth, and every soul within the walls thereof, save it were Alma and Amulek, was slain; and they straightway came forth into the city. Alma 14:29 29 Now the people having heard a great noise came running together by multitudes to know the cause of it; and when they saw Alma and Amulek coming forth out of the prison, and the walls thereof had fallen to the earth, they were struck with great fear, and fled from the presence of Alma and Amulek even as a goat fleeth with her young from two lions; and thus they did flee from the presence of Alma and Amulek. Alma 15 Chapter 15 Alma 15:1 1 And it came to pass that Alma and Amulek were commanded to depart out of that city; and they departed, and came out even into the land of Sidom; and behold, there they found all the people who had departed out of the land of Ammonihah, who had been cast out and stoned, because they believed in the words of Alma. Alma 15:2 2 And they related unto them all that had happened unto their wives and children, and also concerning themselves, and of their power of deliverance. Alma 15:3 3 And also Zeezrom lay sick at Sidom, with a burning fever, which was caused by the great tribulations of his mind on account of his wickedness, for he supposed that Alma and Amulek were no more; and he supposed that they had been slain because of his iniquity. And this great sin, and his many other sins, did harrow up his mind until it did become exceedingly sore, having no deliverance; therefore he began to be scorched with a burning heat. Alma 15:4 4 Now, when he heard that Alma and Amulek were in the land of Sidom, his heart began to take courage; and he sent a message immediately unto them, desiring them to come unto him. Alma 15:5 5 And it came to pass that they went immediately, obeying the message which he had sent unto them; and they went in unto the house unto Zeezrom; and they found him upon his bed, sick, being very low with a burning fever; and his mind also was exceedingly sore because of his iniquities; and when he saw them he stretched forth his hand, and besought them that they would heal him. Alma 15:6 6 And it came to pass that Alma said unto him, taking him by the hand: Believest thou in the power of Christ unto salvation? Alma 15:7 7 And he answered and said: Yea, I believe all the words that thou hast taught. Alma 15:8 8 And Alma said: If thou believest in the redemption of Christ thou canst be healed. Alma 15:9 9 And he said: Yea, I believe according to thy words. Alma 15:10 10 And then Alma cried unto the Lord, saying: O Lord our God, have mercy on this man, and heal him according to his faith which is in Christ. Alma 15:11 11 And when Alma had said these words, Zeezrom leaped upon his feet, and began to walk; and this was done to the great astonishment of all the people; and the knowledge of this went forth throughout all the land of Sidom. Alma 15:12 12 And Alma baptized Zeezrom unto the Lord; and he began from that time forth to preach unto the people. Alma 15:13 13 And Alma established a church in the land of Sidom, and consecrated priests and teachers in the land, to baptize unto the Lord whosoever were desirous to be baptized. Alma 15:14 14 And it came to pass that they were many; for they did flock in from all the region round about Sidom, and were baptized. Alma 15:15 15 But as to the people that were in the land of Ammonihah, they yet remained a hard-hearted and a stiffnecked people; and they repented not of their sins, ascribing all the power of Alma and Amulek to the devil; for they were of the profession of Nehor, and did not believe in the repentance of their sins. Alma 15:16 16 And it came to pass that Alma and Amulek, Amulek having forsaken all his gold, and silver, and his precious things, which were in the land of Ammonihah, for the word of God, he being rejected by those who were once his friends and also by his father and his kindred; Alma 15:17 17 Therefore, after Alma having established the church at Sidom, seeing a great check, yea, seeing that the people were checked as to the pride of their hearts, and began to humble themselves before God, and began to assemble themselves together at their sanctuaries to worship God before the altar, watching and praying continually, that they might be delivered from Satan, and from death, and from destruction-- Alma 15:18 18 Now as I said, Alma having seen all these things, therefore he took Amulek and came over to the land of Zarahemla, and took him to his own house, and did administer unto him in his tribulations, and strengthened him in the Lord. Alma 15:19 19 And thus ended the tenth year of the reign of the judges over the people of Nephi. Alma 16 Chapter 16 Alma 16:1 1 And it came to pass in the eleventh year of the reign of the judges over the people of Nephi, on the fifth day of the second month, there having been much peace in the land of Zarahemla, there having been no wars nor contentions for a certain number of years, even until the fifth day of the second month in the eleventh year, there was a cry of war heard throughout the land. Alma 16:2 2 For behold, the armies of the Lamanites had come in upon the wilderness side, into the borders of the land, even into the city of Ammonihah, and began to slay the people and destroy the city. Alma 16:3 3 And now it came to pass, before the Nephites could raise a sufficient army to drive them out of the land, they had destroyed the people who were in the city of Ammonihah, and also some around the borders of Noah, and taken others captive into the wilderness. Alma 16:4 4 Now it came to pass that the Nephites were desirous to obtain those who had been carried away captive into the wilderness. Alma 16:5 5 Therefore, he that had been appointed chief captain over the armies of the Nephites, (and his name was Zoram, and he had two sons, Lehi and Aha)--now Zoram and his two sons, knowing that Alma was high priest over the church, and having heard that he had the spirit of prophecy, therefore they went unto him and desired of him to know whither the Lord would that they should go into the wilderness in search of their brethren, who had been taken captive by the Lamanites. Alma 16:6 6 And it came to pass that Alma inquired of the Lord concerning the matter. And Alma returned and said unto them: Behold, the Lamanites will cross the river Sidon in the south wilderness, away up beyond the borders of the land of Manti. And behold there shall ye meet them, on the east of the river Sidon, and there the Lord will deliver unto thee thy brethren who have been taken captive by the Lamanites. Alma 16:7 7 And it came to pass that Zoram and his sons crossed over the river Sidon, with their armies, and marched away beyond the borders of Manti into the south wilderness, which was on the east side of the river Sidon. Alma 16:8 8 And they came upon the armies of the Lamanites, and the Lamanites were scattered and driven into the wilderness; and they took their brethren who had been taken captive by the Lamanites, and there was not one soul of them had been lost that were taken captive. And they were brought by their brethren to possess their own lands. Alma 16:9 9 And thus ended the eleventh year of the judges, the Lamanites having been driven out of the land, and the people of Ammonihah were destroyed; yea, every living soul of the Ammonihahites was destroyed, and also their great city, which they said God could not destroy, because of its greatness. Alma 16:10 10 But behold, in one day it was left desolate; and the carcasses were mangled by dogs and wild beasts of the wilderness. Alma 16:11 11 Nevertheless, after many days their dead bodies were heaped up upon the face of the earth, and they were covered with a shallow covering. And now so great was the scent thereof that the people did not go in to possess the land of Ammonihah for many years. And it was called Desolation of Nehors; for they were of the profession of Nehor, who were slain; and their lands remained desolate. Alma 16:12 12 And the Lamanites did not come again to war against the Nephites until the fourteenth year of the reign of the judges over the people of Nephi. And thus for three years did the people of Nephi have continual peace in all the land. Alma 16:13 13 And Alma and Amulek went forth preaching repentance to the people in their temples, and in their sanctuaries, and also in their synagogues, which were built after the manner of the Jews. Alma 16:14 14 And as many as would hear their words, unto them they did impart the word of God, without any respect of persons, continually. Alma 16:15 15 And thus did Alma and Amulek go forth, and also many more who had been chosen for the work, to preach the word throughout all the land. And the establishment of the church became general throughout the land, in all the region round about, among all the people of the Nephites. Alma 16:16 16 And there was no inequality among them; the Lord did pour out his Spirit on all the face of the land to prepare the minds of the children of men, or to prepare their hearts to receive the word which should be taught among them at the time of his coming-- Alma 16:17 17 That they might not be hardened against the word, that they might not be unbelieving, and go on to destruction, but that they might receive the word with joy, and as a branch be grafted into the true vine, that they might enter into the rest of the Lord their God. Alma 16:18 18 Now those priests who did go forth among the people did preach against all lyings, and deceivings, and envyings, and strifes, and malice, and revilings, and stealing, robbing, plundering, murdering, committing adultery, and all manner of lasciviousness, crying that these things ought not so to be-- Alma 16:19 19 Holding forth things which must shortly come; yea, holding forth the coming of the Son of God, his sufferings and death, and also the resurrection of the dead. Alma 16:20 20 And many of the people did inquire concerning the place where the Son of God should come; and they were taught that he would appear unto them after his resurrection; and this the people did hear with great joy and gladness. Alma 16:21 21 And now after the church had been established throughout all the land--having got the victory over the devil, and the word of God being preached in its purity in all the land, and the Lord pouring out his blessings upon the people--thus ended the fourteenth year of the reign of the judges over the people of Nephi. Alma 17 Chapter 17 Alma 17:1 1 And now it came to pass that as Alma was journeying from the land of Gideon southward, away to the land of Manti, behold, to his astonishment, he met with the sons of Mosiah journeying towards the land of Zarahemla. Alma 17:2 2 Now these sons of Mosiah were with Alma at the time the angel first appeared unto him; therefore Alma did rejoice exceedingly to see his brethren; and what added more to his joy, they were still his brethren in the Lord; yea, and they had waxed strong in the knowledge of the truth; for they were men of a sound understanding and they had searched the scriptures diligently, that they might know the word of God. Alma 17:3 3 But this is not all; they had given themselves to much prayer, and fasting; therefore they had the spirit of prophecy, and the spirit of revelation, and when they taught, they taught with power and authority of God. Alma 17:4 4 And they had been teaching the word of God for the space of fourteen years among the Lamanites, having had much success in bringing many to the knowledge of the truth; yea, by the power of their words many were brought before the altar of God, to call on his name and confess their sins before him. Alma 17:5 5 Now these are the circumstances which attended them in their journeyings, for they had many afflictions; they did suffer much, both in body and in mind, such as hunger, thirst and fatigue, and also much labor in the spirit. Alma 17:6 6 Now these were their journeyings: Having taken leave of their father, Mosiah, in the first year of the judges; having refused the kingdom which their father was desirous to confer upon them, and also this was the minds of the people; Alma 17:7 7 Nevertheless they departed out of the land of Zarahemla, and took their swords, and their spears, and their bows, and their arrows, and their slings; and this they did that they might provide food for themselves while in the wilderness. Alma 17:8 8 And thus they departed into the wilderness with their numbers which they had selected, to go up to the land of Nephi, to preach the word of God unto the Lamanites. Alma 17:9 9 And it came to pass that they journeyed many days in the wilderness, and they fasted much and prayed much that the Lord would grant unto them a portion of his Spirit to go with them, and abide with them, that they might be an instrument in the hands of God to bring, if it were possible, their brethren, the Lamanites, to the knowledge of the truth, to the knowledge of the baseness of the traditions of their fathers, which were not correct. Alma 17:10 10 And it came to pass that the Lord did visit them with his Spirit, and said unto them: Be comforted. And they were comforted. Alma 17:11 11 And the Lord said unto them also: Go forth among the Lamanites, thy brethren, and establish my word; yet ye shall be patient in long-suffering and afflictions, that ye may show forth good examples unto them in me, and I will make an instrument of thee in my hands unto the salvation of many souls. Alma 17:12 12 And it came to pass that the hearts of the sons of Mosiah, and also those who were with them, took courage to go forth unto the Lamanites to declare unto them the word of God. Alma 17:13 13 And it came to pass when they had arrived in the borders of the land of the Lamanites, that they separated themselves and departed one from another, trusting in the Lord that they should meet again at the close of their harvest; for they supposed that great was the work which they had undertaken. Alma 17:14 14 And assuredly it was great, for they had undertaken to preach the word of God to a wild and a hardened and a ferocious people; a people who delighted in murdering the Nephites, and robbing and plundering them; and their hearts were set upon riches, or upon gold and silver, and precious stones; yet they sought to obtain these things by murdering and plundering, that they might not labor for them with their own hands. Alma 17:15 15 Thus they were a very indolent people, many of whom did worship idols, and the curse of God had fallen upon them because of the traditions of their fathers; notwithstanding the promises of the Lord were extended unto them on the conditions of repentance. Alma 17:16 16 Therefore, this was the cause for which the sons of Mosiah had undertaken the work, that perhaps they might bring them unto repentance; that perhaps they might bring them to know of the plan of redemption. Alma 17:17 17 Therefore they separated themselves one from another, and went forth among them, every man alone, according to the word and power of God which was given unto him. Alma 17:18 18 Now Ammon being the chief among them, or rather he did administer unto them, and he departed from them, after having blessed them according to their several stations, having imparted the word of God unto them, or administered unto them before his departure; and thus they took their several journeys throughout the land. Alma 17:19 19 And Ammon went to the land of Ishmael, the land being called after the sons of Ishmael, who also became Lamanites. Alma 17:20 20 And as Ammon entered the land of Ishmael, the Lamanites took him and bound him, as was their custom to bind all the Nephites who fell into their hands, and carry them before the king; and thus it was left to the pleasure of the king to slay them, or to retain them in captivity, or to cast them into prison, or to cast them out of his land, according to his will and pleasure. Alma 17:21 21 And thus Ammon was carried before the king who was over the land of Ishmael; and his name was Lamoni; and he was a descendant of Ishmael. Alma 17:22 22 And the king inquired of Ammon if it were his desire to dwell in the land among the Lamanites, or among his people. Alma 17:23 23 And Ammon said unto him: Yea, I desire to dwell among this people for a time; yea, and perhaps until the day I die. Alma 17:24 24 And it came to pass that king Lamoni was much pleased with Ammon, and caused that his bands should be loosed; and he would that Ammon should take one of his daughters to wife. Alma 17:25 25 But Ammon said unto him: Nay, but I will be thy servant. Therefore Ammon became a servant to king Lamoni. And it came to pass that he was set among other servants to watch the flocks of Lamoni, according to the custom of the Lamanites. Alma 17:26 26 And after he had been in the service of the king three days, as he was with the Lamanitish servants going forth with their flocks to the place of water, which was called the water of Sebus, and all the Lamanites drive their flocks hither, that they may have water-- Alma 17:27 27 Therefore, as Ammon and the servants of the king were driving forth their flocks to this place of water, behold, a certain number of the Lamanites, who had been with their flocks to water, stood and scattered the flocks of Ammon and the servants of the king, and they scattered them insomuch that they fled many ways. Alma 17:28 28 Now the servants of the king began to murmur, saying: Now the king will slay us, as he has our brethren because their flocks were scattered by the wickedness of these men. And they began to weep exceedingly, saying: Behold, our flocks are scattered already. Alma 17:29 29 Now they wept because of the fear of being slain. Now when Ammon saw this his heart was swollen within him with joy; for, said he, I will show forth my power unto these my fellow-servants, or the power which is in me, in restoring these flocks unto the king, that I may win the hearts of these my fellow-servants, that I may lead them to believe in my words. Alma 17:30 30 And now, these were the thoughts of Ammon, when he saw the afflictions of those whom he termed to be his brethren. Alma 17:31 31 And it came to pass that he flattered them by his words, saying: My brethren, be of good cheer and let us go in search of the flocks, and we will gather them together and bring them back unto the place of water; and thus we will preserve the flocks unto the king and he will not slay us. Alma 17:32 32 And it came to pass that they went in search of the flocks, and they did follow Ammon, and they rushed forth with much swiftness and did head the flocks of the king, and did gather them together again to the place of water. Alma 17:33 33 And those men again stood to scatter their flocks; but Ammon said unto his brethren: Encircle the flocks round about that they flee not; and I go and contend with these men who do scatter our flocks. Alma 17:34 34 Therefore, they did as Ammon commanded them, and he went forth and stood to contend with those who stood by the waters of Sebus; and they were in number not a few. Alma 17:35 35 Therefore they did not fear Ammon, for they supposed that one of their men could slay him according to their pleasure, for they knew not that the Lord had promised Mosiah that he would deliver his sons out of their hands; neither did they know anything concerning the Lord; therefore they delighted in the destruction of their brethren; and for this cause they stood to scatter the flocks of the king. Alma 17:36 36 But Ammon stood forth and began to cast stones at them with his sling; yea, with mighty power he did sling stones amongst them; and thus he slew a certain number of them insomuch that they began to be astonished at his power; nevertheless they were angry because of the slain of their brethren, and they were determined that he should fall; therefore, seeing that they could not hit him with their stones, they came forth with clubs to slay him. Alma 17:37 37 But behold, every man that lifted his club to smite Ammon, he smote off their arms with his sword; for he did withstand their blows by smiting their arms with the edge of his sword, insomuch that they began to be astonished, and began to flee before him; yea, and they were not few in number; and he caused them to flee by the strength of his arm. Alma 17:38 38 Now six of them had fallen by the sling, but he slew none save it were their leader with his sword; and he smote off as many of their arms as were lifted against him, and they were not a few. Alma 17:39 39 And when he had driven them afar off, he returned and they watered their flocks and returned them to the pasture of the king, and then went in unto the king, bearing the arms which had been smitten off by the sword of Ammon, of those who sought to slay him; and they were carried in unto the king for a testimony of the things which they had done. Alma 18 Chapter 18 Alma 18:1 1 And it came to pass that king Lamoni caused that his servants should stand forth and testify to all the things which they had seen concerning the matter. Alma 18:2 2 And when they had all testified to the things which they had seen, and he had learned of the faithfulness of Ammon in preserving his flocks, and also of his great power in contending against those who sought to slay him, he was astonished exceedingly, and said: Surely, this is more than a man. Behold, is not this the Great Spirit who doth send such great punishments upon this people, because of their murders? Alma 18:3 3 And they answered the king, and said: Whether he be the Great Spirit or a man, we know not; but this much we do know, that he cannot be slain by the enemies of the king; neither can they scatter the king's flocks when he is with us, because of his expertness and great strength; therefore, we know that he is a friend to the king. And now, O king, we do not believe that a man has such great power, for we know he cannot be slain. Alma 18:4 4 And now, when the king heard these words, he said unto them: Now I know that it is the Great Spirit; and he has come down at this time to preserve your lives, that I might not slay you as I did your brethren. Now this is the Great Spirit of whom our fathers have spoken. Alma 18:5 5 Now this was the tradition of Lamoni, which he had received from his father, that there was a Great Spirit. Notwithstanding they believed in a Great Spirit they supposed that whatsoever they did was right; nevertheless, Lamoni began to fear exceedingly, with fear lest he had done wrong in slaying his servants; Alma 18:6 6 For he had slain many of them because their brethren had scattered their flocks at the place of water; and thus, because they had had their flocks scattered they were slain. Alma 18:7 7 Now it was the practice of these Lamanites to stand by the waters of Sebus to scatter the flocks of the people, that thereby they might drive away many that were scattered unto their own land, it being a practice of plunder among them. Alma 18:8 8 And it came to pass that king Lamoni inquired of his servants, saying: Where is this man that has such great power? Alma 18:9 9 And they said unto him: Behold, he is feeding thy horses. Now the king had commanded his servants, previous to the time of the watering of their flocks, that they should prepare his horses and chariots, and conduct him forth to the land of Nephi; for there had been a great feast appointed at the land of Nephi, by the father of Lamoni, who was king over all the land. Alma 18:10 10 Now when king Lamoni heard that Ammon was preparing his horses and his chariots he was more astonished, because of the faithfulness of Ammon, saying: Surely there has not been any servant among all my servants that has been so faithful as this man; for even he doth remember all my commandments to execute them. Alma 18:11 11 Now I surely know that this is the Great Spirit, and I would desire him that he come in unto me, but I durst not. Alma 18:12 12 And it came to pass that when Ammon had made ready the horses and the chariots for the king and his servants, he went in unto the king, and he saw that the countenance of the king was changed; therefore he was about to return out of his presence. Alma 18:13 13 And one of the king's servants said unto him, Rabbanah, which is, being interpreted, powerful or great king, considering their kings to be powerful; and thus he said unto him: Rabbanah, the king desireth thee to stay. Alma 18:14 14 Therefore Ammon turned himself unto the king, and said unto him: What wilt thou that I should do for thee, O king? And the king answered him not for the space of an hour, according to their time, for he knew not what he should say unto him. Alma 18:15 15 And it came to pass that Ammon said unto him again: What desirest thou of me? But the king answered him not. Alma 18:16 16 And it came to pass that Ammon, being filled with the Spirit of God, therefore he perceived the thoughts of the king. And he said unto him: Is it because thou hast heard that I defended thy servants and thy flocks, and slew seven of their brethren with the sling and with the sword, and smote off the arms of others, in order to defend thy flocks and thy servants; behold, is it this that causeth thy marvelings? Alma 18:17 17 I say unto you, what is it, that thy marvelings are so great? Behold, I am a man, and am thy servant; therefore, whatsoever thou desirest which is right, that will I do. Alma 18:18 18 Now when the king had heard these words, he marveled again, for he beheld that Ammon could discern his thoughts; but notwithstanding this, king Lamoni did open his mouth, and said unto him: Who art thou? Art thou that Great Spirit, who knows all things? Alma 18:19 19 Ammon answered and said unto him: I am not. Alma 18:20 20 And the king said: How knowest thou the thoughts of my heart? Thou mayest speak boldly, and tell me concerning these things; and also tell me by what power ye slew and smote off the arms of my brethren that scattered my flocks-- Alma 18:21 21 And now, if thou wilt tell me concerning these things, whatsoever thou desirest I will give unto thee; and if it were needed, I would guard thee with my armies; but I know that thou art more powerful than all they; nevertheless, whatsoever thou desirest of me I will grant it unto thee. Alma 18:22 22 Now Ammon being wise, yet harmless, he said unto Lamoni: Wilt thou hearken unto my words, if I tell thee by what power I do these things? And this is the thing that I desire of thee. Alma 18:23 23 And the king answered him, and said: Yea, I will believe all thy words. And thus he was caught with guile. Alma 18:24 24 And Ammon began to speak unto him with boldness, and said unto him: Believest thou that there is a God? Alma 18:25 25 And he answered, and said unto him: I do not know what that meaneth. Alma 18:26 26 And then Ammon said: Believest thou that there is a Great Spirit? Alma 18:27 27 And he said, Yea. Alma 18:28 28 And Ammon said: This is God. And Ammon said unto him again: Believest thou that this Great Spirit, who is God, created all things which are in heaven and in the earth? Alma 18:29 29 And he said: Yea, I believe that he created all things which are in the earth; but I do not know the heavens. Alma 18:30 30 And Ammon said unto him: The heavens is a place where God dwells and all his holy angels. Alma 18:31 31 And king Lamoni said: Is it above the earth? Alma 18:32 32 And Ammon said: Yea, and he looketh down upon all the children of men; and he knows all the thoughts and intents of the heart; for by his hand were they all created from the beginning. Alma 18:33 33 And king Lamoni said: I believe all these things which thou hast spoken. Art thou sent from God? Alma 18:34 34 Ammon said unto him: I am a man; and man in the beginning was created after the image of God, and I am called by his Holy Spirit to teach these things unto this people, that they may be brought to a knowledge of that which is just and true; Alma 18:35 35 And a portion of that Spirit dwelleth in me, which giveth me knowledge, and also power according to my faith and desires which are in God. Alma 18:36 36 Now when Ammon had said these words, he began at the creation of the world, and also the creation of Adam, and told him all the things concerning the fall of man, and rehearsed and laid before him the records and the holy scriptures of the people, which had been spoken by the prophets, even down to the time that their father, Lehi, left Jerusalem. Alma 18:37 37 And he also rehearsed unto them (for it was unto the king and to his servants) all the journeyings of their fathers in the wilderness, and all their sufferings with hunger and thirst, and their travail, and so forth. Alma 18:38 38 And he also rehearsed unto them concerning the rebellions of Laman and Lemuel, and the sons of Ishmael, yea, all their rebellions did he relate unto them; and he expounded unto them all the records and scriptures from the time that Lehi left Jerusalem down to the present time. Alma 18:39 39 But this is not all; for he expounded unto them the plan of redemption, which was prepared from the foundation of the world; and he also made known unto them concerning the coming of Christ, and all the works of the Lord did he make known unto them. Alma 18:40 40 And it came to pass that after he had said all these things, and expounded them to the king, that the king believed all his words. Alma 18:41 41 And he began to cry unto the Lord, saying: O Lord, have mercy; according to thy abundant mercy which thou hast had upon the people of Nephi, have upon me, and my people. Alma 18:42 42 And now, when he had said this, he fell unto the earth, as if he were dead. Alma 18:43 43 And it came to pass that his servants took him and carried him in unto his wife, and laid him upon a bed; and he lay as if he were dead for the space of two days and two nights; and his wife, and his sons, and his daughters mourned over him, after the manner of the Lamanites, greatly lamenting his loss. Alma 19 Chapter 19 Alma 19:1 1 And it came to pass that after two days and two nights they were about to take his body and lay it in a sepulchre, which they had made for the purpose of burying their dead. Alma 19:2 2 Now the queen having heard of the fame of Ammon, therefore she sent and desired that he should come in unto her. Alma 19:3 3 And it came to pass that Ammon did as he was commanded, and went in unto the queen, and desired to know what she would that he should do. Alma 19:4 4 And she said unto him: The servants of my husband have made it known unto me that thou art a prophet of a holy God, and that thou hast power to do many mighty works in his name; Alma 19:5 5 Therefore, if this is the case, I would that ye should go in and see my husband, for he has been laid upon his bed for the space of two days and two nights; and some say that he is not dead, but others say that he is dead and that he stinketh, and that he ought to be placed in the sepulchre; but as for myself, to me he doth not stink. Alma 19:6 6 Now, this was what Ammon desired, for he knew that king Lamoni was under the power of God; he knew that the dark veil of unbelief was being cast away from his mind, and the light which did light up his mind, which was the light of the glory of God, which was a marvelous light of his goodness--yea, this light had infused such joy into his soul, the cloud of darkness having been dispelled, and that the light of everlasting life was lit up in his soul, yea, he knew that this had overcome his natural frame, and he was carried away in God-- Alma 19:7 7 Therefore, what the queen desired of him was his only desire. Therefore, he went in to see the king according as the queen had desired him; and he saw the king, and he knew that he was not dead. Alma 19:8 8 And he said unto the queen: He is not dead, but he sleepeth in God, and on the morrow he shall rise again; therefore bury him not. Alma 19:9 9 And Ammon said unto her: Believest thou this? And she said unto him: I have had no witness save thy word, and the word of our servants; nevertheless I believe that it shall be according as thou hast said. Alma 19:10 10 And Ammon said unto her: Blessed art thou because of thy exceeding faith; I say unto thee, woman, there has not been such great faith among all the people of the Nephites. Alma 19:11 11 And it came to pass that she watched over the bed of her husband, from that time even until that time on the morrow which Ammon had appointed that he should rise. Alma 19:12 12 And it came to pass that he arose, according to the words of Ammon; and as he arose, he stretched forth his hand unto the woman, and said: Blessed be the name of God, and blessed art thou. Alma 19:13 13 For as sure as thou livest, behold, I have seen my Redeemer; and he shall come forth, and be born of a woman, and he shall redeem all mankind who believe on his name. Now, when he had said these words, his heart was swollen within him, and he sunk again with joy; and the queen also sunk down, being overpowered by the Spirit. Alma 19:14 14 Now Ammon seeing the Spirit of the Lord poured out according to his prayers upon the Lamanites, his brethren, who had been the cause of so much mourning among the Nephites, or among all the people of God because of their iniquities and their traditions, he fell upon his knees, and began to pour out his soul in prayer and thanksgiving to God for what he had done for his brethren; and he was also overpowered with joy; and thus they all three had sunk to the earth. Alma 19:15 15 Now, when the servants of the king had seen that they had fallen, they also began to cry unto God, for the fear of the Lord had come upon them also, for it was they who had stood before the king and testified unto him concerning the great power of Ammon. Alma 19:16 16 And it came to pass that they did call on the name of the Lord, in their might, even until they had all fallen to the earth, save it were one of the Lamanitish women, whose name was Abish, she having been converted unto the Lord for many years, on account of a remarkable vision of her father-- Alma 19:17 17 Thus, having been converted to the Lord, and never having made it known, therefore, when she saw that all the servants of Lamoni had fallen to the earth, and also her mistress, the queen, and the king, and Ammon lay prostrate upon the earth, she knew that it was the power of God; and supposing that this opportunity, by making known unto the people what had happened among them, that by beholding this scene it would cause them to believe in the power of God, therefore she ran forth from house to house, making it known unto the people. Alma 19:18 18 And they began to assemble themselves together unto the house of the king. And there came a multitude, and to their astonishment they beheld the king, and the queen, and their servants prostrate upon the earth, and they all lay there as though they were dead; and they also saw Ammon, and behold, he was a Nephite. Alma 19:19 19 And now the people began to murmur among themselves; some saying that it was a great evil that had come upon them, or upon the king and his house, because he had suffered that the Nephite should remain in the land. Alma 19:20 20 But others rebuked them, saying: The king hath brought this evil upon his house, because he slew his servants who had had their flocks scattered at the waters of Sebus. Alma 19:21 21 And they were also rebuked by those men who had stood at the waters of Sebus and scattered the flocks which belonged to the king, for they were angry with Ammon because of the number which he had slain of their brethren at the waters of Sebus, while defending the flocks of the king. Alma 19:22 22 Now, one of them, whose brother had been slain with the sword of Ammon, being exceedingly angry with Ammon, drew his sword and went forth that he might let it fall upon Ammon, to slay him; and as he lifted the sword to smite him, behold, he fell dead. Alma 19:23 23 Now we see that Ammon could not be slain, for the Lord had said unto Mosiah, his father: I will spare him, and it shall be unto him according to thy faith--therefore, Mosiah trusted him unto the Lord. Alma 19:24 24 And it came to pass that when the multitude beheld that the man had fallen dead, who lifted the sword to slay Ammon, fear came upon them all, and they durst not put forth their hands to touch him or any of those who had fallen; and they began to marvel again among themselves what could be the cause of this great power, or what all these things could mean. Alma 19:25 25 And it came to pass that there were many among them who said that Ammon was the Great Spirit, and others said he was sent by the Great Spirit; Alma 19:26 26 But others rebuked them all, saying that he was a monster, who had been sent from the Nephites to torment them. Alma 19:27 27 And there were some who said that Ammon was sent by the Great Spirit to afflict them because of their iniquities; and that it was the Great Spirit that had always attended the Nephites, who had ever delivered them out of their hands; and they said that it was this Great Spirit who had destroyed so many of their brethren, the Lamanites. Alma 19:28 28 And thus the contention began to be exceedingly sharp among them. And while they were thus contending, the woman servant who had caused the multitude to be gathered together came, and when she saw the contention which was among the multitude she was exceedingly sorrowful, even unto tears. Alma 19:29 29 And it came to pass that she went and took the queen by the hand, that perhaps she might raise her from the ground; and as soon as she touched her hand she arose and stood upon her feet, and cried with a loud voice, saying: O blessed Jesus, who has saved me from an awful hell! O blessed God, have mercy on this people! Alma 19:30 30 And when she had said this, she clasped her hands, being filled with joy, speaking many words which were not understood; and when she had done this, she took the king, Lamoni, by the hand, and behold he arose and stood upon his feet. Alma 19:31 31 And he, immediately, seeing the contention among his people, went forth and began to rebuke them, and to teach them the words which he had heard from the mouth of Ammon; and as many as heard his words believed, and were converted unto the Lord. Alma 19:32 32 But there were many among them who would not hear his words; therefore they went their way. Alma 19:33 33 And it came to pass that when Ammon arose he also administered unto them, and also did all the servants of Lamoni; and they did all declare unto the people the selfsame thing--that their hearts had been changed; that they had no more desire to do evil. Alma 19:34 34 And behold, many did declare unto the people that they had seen angels and had conversed with them; and thus they had told them things of God, and of his righteousness. Alma 19:35 35 And it came to pass that there were many that did believe in their words; and as many as did believe were baptized; and they became a righteous people, and they did establish a church among them. Alma 19:36 36 And thus the work of the Lord did commence among the Lamanites; thus the Lord did begin to pour out his Spirit upon them; and we see that his arm is extended to all people who will repent and believe on his name. Alma 20 Chapter 20 Alma 20:1 1 And it came to pass that when they had established a church in that land, that king Lamoni desired that Ammon should go with him to the land of Nephi, that he might show him unto his father. Alma 20:2 2 And the voice of the Lord came to Ammon saying: Thou shalt not go up to the land of Nephi, for behold, the king will seek thy life; but thou shalt go to the land of Middoni; for behold, thy brother Aaron, and also Muloki and Ammah are in prison. Alma 20:3 3 Now it came to pass that when Ammon had heard this, he said unto Lamoni: Behold, my brother and brethren are in prison at Middoni, and I go that I may deliver them. Alma 20:4 4 Now Lamoni said unto Ammon: I know, in the strength of the Lord thou canst do all things. But behold, I will go with thee to the land of Middoni; for the king of the land of Middoni, whose name is Antiomno, is a friend unto me; therefore I go to the land of Middoni, that I may flatter the king of the land, and he will cast thy brethren out of prison. Now Lamoni said unto him: Who told thee that thy brethren were in prison? Alma 20:5 5 And Ammon said unto him: No one hath told me, save it be God; and he said unto me--Go and deliver thy brethren, for they are in prison in the land of Middoni. Alma 20:6 6 Now when Lamoni had heard this he caused that his servants should make ready his horses and his chariots. Alma 20:7 7 And he said unto Ammon: Come, I will go with thee down to the land of Middoni, and there I will plead with the king that he will cast thy brethren out of prison. Alma 20:8 8 And it came to pass that as Ammon and Lamoni were journeying thither, they met the father of Lamoni, who was king over all the land. Alma 20:9 9 And behold, the father of Lamoni said unto him: Why did ye not come to the feast on that great day when I made a feast unto my sons, and unto my people? Alma 20:10 10 And he also said: Whither art thou going with this Nephite, who is one of the children of a liar? Alma 20:11 11 And it came to pass that Lamoni rehearsed unto him whither he was going, for he feared to offend him. Alma 20:12 12 And he also told him all the cause of his tarrying in his own kingdom, that he did not go unto his father to the feast which he had prepared. Alma 20:13 13 And now when Lamoni had rehearsed unto him all these things, behold, to his astonishment, his father was angry with him, and said: Lamoni, thou art going to deliver these Nephites, who are sons of a liar. Behold, he robbed our fathers; and now his children are also come amongst us that they may, by their cunning and their lyings, deceive us, that they again may rob us of our property. Alma 20:14 14 Now the father of Lamoni commanded him that he should slay Ammon with the sword. And he also commanded him that he should not go to the land of Middoni, but that he should return with him to the land of Ishmael. Alma 20:15 15 But Lamoni said unto him: I will not slay Ammon, neither will I return to the land of Ishmael, but I go to the land of Middoni that I may release the brethren of Ammon, for I know that they are just men and holy prophets of the true God. Alma 20:16 16 Now when his father had heard these words, he was angry with him, and he drew his sword that he might smite him to the earth. Alma 20:17 17 But Ammon stood forth and said unto him: Behold, thou shalt not slay thy son; nevertheless, it were better that he should fall than thee, for behold, he has repented of his sins; but if thou shouldst fall at this time, in thine anger, thy soul could not be saved. Alma 20:18 18 And again, it is expedient that thou shouldst forbear; for if thou shouldst slay thy son, he being an innocent man, his blood would cry from the ground to the Lord his God, for vengeance to come upon thee; and perhaps thou wouldst lose thy soul. Alma 20:19 19 Now when Ammon had said these words unto him, he answered him, saying: I know that if I should slay my son, that I should shed innocent blood; for it is thou that hast sought to destroy him. Alma 20:20 20 And he stretched forth his hand to slay Ammon. But Ammon withstood his blows, and also smote his arm that he could not use it. Alma 20:21 21 Now when the king saw that Ammon could slay him, he began to plead with Ammon that he would spare his life. Alma 20:22 22 But Ammon raised his sword, and said unto him: Behold, I will smite thee except thou wilt grant unto me that my brethren may be cast out of prison. Alma 20:23 23 Now the king, fearing he should lose his life, said: If thou wilt spare me I will grant unto thee whatsoever thou wilt ask, even to half of the kingdom. Alma 20:24 24 Now when Ammon saw that he had wrought upon the old king according to his desire, he said unto him: If thou wilt grant that my brethren may be cast out of prison, and also that Lamoni may retain his kingdom, and that ye be not displeased with him, but grant that he may do according to his own desires in whatsoever thing he thinketh, then will I spare thee; otherwise I will smite thee to the earth. Alma 20:25 25 Now when Ammon had said these words, the king began to rejoice because of his life. Alma 20:26 26 And when he saw that Ammon had no desire to destroy him, and when he also saw the great love he had for his son Lamoni, he was astonished exceedingly, and said: Because this is all that thou hast desired, that I would release thy brethren, and suffer that my son Lamoni should retain his kingdom, behold, I will grant unto you that my son may retain his kingdom from this time and forever; and I will govern him no more-- Alma 20:27 27 And I will also grant unto thee that thy brethren may be cast out of prison, and thou and thy brethren may come unto me, in my kingdom; for I shall greatly desire to see thee. For the king was greatly astonished at the words which he had spoken, and also at the words which had been spoken by his son Lamoni, therefore he was desirous to learn them. Alma 20:28 28 And it came to pass that Ammon and Lamoni proceeded on their journey towards the land of Middoni. And Lamoni found favor in the eyes of the king of the land; therefore the brethren of Ammon were brought forth out of prison. Alma 20:29 29 And when Ammon did meet them he was exceedingly sorrowful, for behold they were naked, and their skins were worn exceedingly because of being bound with strong cords. And they also had suffered hunger, thirst, and all kinds of afflictions; nevertheless they were patient in all their sufferings. Alma 20:30 30 And, as it happened, it was their lot to have fallen into the hands of a more hardened and a more stiffnecked people; therefore they would not hearken unto their words, and they had cast them out, and had smitten them, and had driven them from house to house, and from place to place, even until they had arrived in the land of Middoni; and there they were taken and cast into prison, and bound with strong cords, and kept in prison for many days, and were delivered by Lamoni and Ammon. Alma 21 Chapter 21 Alma 21:1 1 Now when Ammon and his brethren separated themselves in the borders of the land of the Lamanites, behold Aaron took his journey towards the land which was called by the Lamanites, Jerusalem, calling it after the land of their fathers' nativity; and it was away joining the borders of Mormon. Alma 21:2 2 Now the Lamanites and the Amalekites and the people of Amulon had built a great city, which was called Jerusalem. Alma 21:3 3 Now the Lamanites of themselves were sufficiently hardened, but the Amalekites and the Amulonites were still harder; therefore they did cause the Lamanites that they should harden their hearts, that they should wax strong in wickedness and their abominations. Alma 21:4 4 And it came to pass that Aaron came to the city of Jerusalem, and first began to preach to the Amalekites. And he began to preach to them in their synagogues, for they had built synagogues after the order of the Nehors; for many of the Amalekites and the Amulonites were after the order of the Nehors. Alma 21:5 5 Therefore, as Aaron entered into one of their synagogues to preach unto the people, and as he was speaking unto them, behold there arose an Amalekite and began to contend with him, saying: What is that thou hast testified? Hast thou seen an angel? Why do not angels appear unto us? Behold are not this people as good as thy people? Alma 21:6 6 Thou also sayest, except we repent we shall perish. How knowest thou the thought and intent of our hearts? How knowest thou that we have cause to repent? How knowest thou that we are not a righteous people? Behold, we have built sanctuaries, and we do assemble ourselves together to worship God. We do believe that God will save all men. Alma 21:7 7 Now Aaron said unto him: Believest thou that the Son of God shall come to redeem mankind from their sins? Alma 21:8 8 And the man said unto him: We do not believe that thou knowest any such thing. We do not believe in these foolish traditions. We do not believe that thou knowest of things to come, neither do we believe that thy fathers and also that our fathers did know concerning the things which they spake, of that which is to come. Alma 21:9 9 Now Aaron began to open the scriptures unto them concerning the coming of Christ, and also concerning the resurrection of the dead, and that there could be no redemption for mankind save it were through the death and sufferings of Christ, and the atonement of his blood. Alma 21:10 10 And it came to pass as he began to expound these things unto them they were angry with him, and began to mock him; and they would not hear the words which he spake. Alma 21:11 11 Therefore, when he saw that they would not hear his words, he departed out of their synagogue, and came over to a village which was called Ani-Anti, and there he found Muloki preaching the word unto them; and also Ammah and his brethren. And they contended with many about the word. Alma 21:12 12 And it came to pass that they saw that the people would harden their hearts, therefore they departed and came over into the land of Middoni. And they did preach the word unto many, and few believed on the words which they taught. Alma 21:13 13 Nevertheless, Aaron and a certain number of his brethren were taken and cast into prison, and the remainder of them fled out of the land of Middoni unto the regions round about. Alma 21:14 14 And those who were cast into prison suffered many things, and they were delivered by the hand of Lamoni and Ammon, and they were fed and clothed. Alma 21:15 15 And they went forth again to declare the word, and thus they were delivered for the first time out of prison; and thus they had suffered. Alma 21:16 16 And they went forth whithersoever they were led by the Spirit of the Lord, preaching the word of God in every synagogue of the Amalekites, or in every assembly of the Lamanites where they could be admitted. Alma 21:17 17 And it came to pass that the Lord began to bless them, insomuch that they brought many to the knowledge of the truth; yea, they did convince many of their sins, and of the traditions of their fathers, which were not correct. Alma 21:18 18 And it came to pass that Ammon and Lamoni returned from the land of Middoni to the land of Ishmael, which was the land of their inheritance. Alma 21:19 19 And king Lamoni would not suffer that Ammon should serve him, or be his servant. Alma 21:20 20 But he caused that there should be synagogues built in the land of Ishmael; and he caused that his people, or the people who were under his reign, should assemble themselves together. Alma 21:21 21 And he did rejoice over them, and he did teach them many things. And he did also declare unto them that they were a people who were under him, and that they were a free people, that they were free from the oppressions of the king, his father; for that his father had granted unto him that he might reign over the people who were in the land of Ishmael, and in all the land round about. Alma 21:22 22 And he also declared unto them that they might have the liberty of worshiping the Lord their God according to their desires, in whatsoever place they were in, if it were in the land which was under the reign of king Lamoni. Alma 21:23 23 And Ammon did preach unto the people of king Lamoni; and it came to pass that he did teach them all things concerning things pertaining to righteousness. And he did exhort them daily, with all diligence; and they gave heed unto his word, and they were zealous for keeping the commandments of God. Alma 22 Chapter 22 Alma 22:1 1 Now, as Ammon was thus teaching the people of Lamoni continually, we will return to the account of Aaron and his brethren; for after he departed from the land of Middoni he was led by the Spirit to the land of Nephi, even to the house of the king which was over all the land save it were the land of Ishmael; and he was the father of Lamoni. Alma 22:2 2 And it came to pass that he went in unto him into the king's palace, with his brethren, and bowed himself before the king, and said unto him: Behold, O king, we are the brethren of Ammon, whom thou hast delivered out of prison. Alma 22:3 3 And now, O king, if thou wilt spare our lives, we will be thy servants. And the king said unto them: Arise, for I will grant unto you your lives, and I will not suffer that ye shall be my servants; but I will insist that ye shall administer unto me; for I have been somewhat troubled in mind because of the generosity and the greatness of the words of thy brother Ammon; and I desire to know the cause why he has not come up out of Middoni with thee. Alma 22:4 4 And Aaron said unto the king: Behold, the Spirit of the Lord has called him another way; he has gone to the land of Ishmael, to teach the people of Lamoni. Alma 22:5 5 Now the king said unto them: What is this that ye have said concerning the Spirit of the Lord? Behold, this is the thing which doth trouble me. Alma 22:6 6 And also, what is this that Ammon said--If ye will repent ye shall be saved, and if ye will not repent, ye shall be cast off at the last day? Alma 22:7 7 And Aaron answered him and said unto him: Believest thou that there is a God? And the king said: I know that the Amalekites say that there is a God, and I have granted unto them that they should build sanctuaries, that they may assemble themselves together to worship him. And if now thou sayest there is a God, behold I will believe. Alma 22:8 8 And now when Aaron heard this, his heart began to rejoice, and he said: Behold, assuredly as thou livest, O king, there is a God. Alma 22:9 9 And the king said: Is God that Great Spirit that brought our fathers out of the land of Jerusalem? Alma 22:10 10 And Aaron said unto him: Yea, he is that Great Spirit, and he created all things both in heaven and in earth. Believest thou this? Alma 22:11 11 And he said: Yea, I believe that the Great Spirit created all things, and I desire that ye should tell me concerning all these things, and I will believe thy words. Alma 22:12 12 And it came to pass that when Aaron saw that the king would believe his words, he began from the creation of Adam, reading the scriptures unto the king--how God created man after his own image, and that God gave him commandments, and that because of transgression, man had fallen. Alma 22:13 13 And Aaron did expound unto him the scriptures from the creation of Adam, laying the fall of man before him, and their carnal state and also the plan of redemption, which was prepared from the foundation of the world, through Christ, for all whosoever would believe on his name. Alma 22:14 14 And since man had fallen he could not merit anything of himself; but the sufferings and death of Christ atone for their sins, through faith and repentance, and so forth; and that he breaketh the bands of death, that the grave shall have no victory, and that the sting of death should be swallowed up in the hopes of glory; and Aaron did expound all these things unto the king. Alma 22:15 15 And it came to pass that after Aaron had expounded these things unto him, the king said: What shall I do that I may have this eternal life of which thou hast spoken? Yea, what shall I do that I may be born of God, having this wicked spirit rooted out of my breast, and receive his Spirit, that I may be filled with joy, that I may not be cast off at the last day? Behold, said he, I will give up all that I possess, yea, I will forsake my kingdom, that I may receive this great joy. Alma 22:16 16 But Aaron said unto him: If thou desirest this thing, if thou wilt bow down before God, yea, if thou wilt repent of all thy sins, and will bow down before God, and call on his name in faith, believing that ye shall receive, then shalt thou receive the hope which thou desirest. Alma 22:17 17 And it came to pass that when Aaron had said these words, the king did bow down before the Lord, upon his knees; yea, even he did prostrate himself upon the earth, and cried mightily, saying: Alma 22:18 18 O God, Aaron hath told me that there is a God; and if there is a God, and if thou art God, wilt thou make thyself known unto me, and I will give away all my sins to know thee, and that I may be raised from the dead, and be saved at the last day. And now when the king had said these words, he was struck as if he were dead. Alma 22:19 19 And it came to pass that his servants ran and told the queen all that had happened unto the king. And she came in unto the king; and when she saw him lay as if he were dead, and also Aaron and his brethren standing as though they had been the cause of his fall, she was angry with them, and commanded that her servants, or the servants of the king, should take them and slay them. Alma 22:20 20 Now the servants had seen the cause of the king's fall, therefore they durst not lay their hands on Aaron and his brethren; and they pled with the queen saying: Why commandest thou that we should slay these men, when behold one of them is mightier than us all? Therefore we shall fall before them. Alma 22:21 21 Now when the queen saw the fear of the servants she also began to fear exceedingly, lest there should some evil come upon her. And she commanded her servants that they should go and call the people, that they might slay Aaron and his brethren. Alma 22:22 22 Now when Aaron saw the determination of the queen, he, also knowing the hardness of the hearts of the people, feared lest that a multitude should assemble themselves together, and there should be a great contention and a disturbance among them; therefore he put forth his hand and raised the king from the earth, and said unto him: Stand. And he stood upon his feet, receiving his strength. Alma 22:23 23 Now this was done in the presence of the queen and many of the servants. And when they saw it they greatly marveled, and began to fear. And the king stood forth, and began to minister unto them. And he did minister unto them, insomuch that his whole household were converted unto the Lord. Alma 22:24 24 Now there was a multitude gathered together because of the commandment of the queen, and there began to be great murmurings among them because of Aaron and his brethren. Alma 22:25 25 But the king stood forth among them and administered unto them. And they were pacified towards Aaron and those who were with him. Alma 22:26 26 And it came to pass that when the king saw that the people were pacified, he caused that Aaron and his brethren should stand forth in the midst of the multitude, and that they should preach the word unto them. Alma 22:27 27 And it came to pass that the king sent a proclamation throughout all the land, amongst all his people who were in all his land, who were in all the regions round about, which was bordering even to the sea, on the east and on the west, and which was divided from the land of Zarahemla by a narrow strip of wilderness, which ran from the sea east even to the sea west, and round about on the borders of the seashore, and the borders of the wilderness which was on the north by the land of Zarahemla, through the borders of Manti, by the head of the river Sidon, running from the east towards the west--and thus were the Lamanites and the Nephites divided. Alma 22:28 28 Now, the more idle part of the Lamanites lived in the wilderness, and dwelt in tents; and they were spread through the wilderness on the west, in the land of Nephi; yea, and also on the west of the land of Zarahemla, in the borders by the seashore, and on the west in the land of Nephi, in the place of their fathers' first inheritance, and thus bordering along by the seashore. Alma 22:29 29 And also there were many Lamanites on the east by the seashore, whither the Nephites had driven them. And thus the Nephites were nearly surrounded by the Lamanites; nevertheless the Nephites had taken possession of all the northern parts of the land bordering on the wilderness, at the head of the river Sidon, from the east to the west, round about on the wilderness side; on the north, even until they came to the land which they called Bountiful. Alma 22:30 30 And it bordered upon the land which they called Desolation, it being so far northward that it came into the land which had been peopled and been destroyed, of whose bones we have spoken, which was discovered by the people of Zarahemla, it being the place of their first landing. Alma 22:31 31 And they came from there up into the south wilderness. Thus the land on the northward was called Desolation, and the land on the southward was called Bountiful, it being the wilderness which is filled with all manner of wild animals of every kind, a part of which had come from the land northward for food. Alma 22:32 32 And now, it was only the distance of a day and a half's journey for a Nephite, on the line Bountiful and the land Desolation, from the east to the west sea; and thus the land of Nephi and the land of Zarahemla were nearly surrounded by water, there being a small neck of land between the land northward and the land southward. Alma 22:33 33 And it came to pass that the Nephites had inhabited the land Bountiful, even from the east unto the west sea, and thus the Nephites in their wisdom, with their guards and their armies, had hemmed in the Lamanites on the south, that thereby they should have no more possession on the north, that they might not overrun the land northward. Alma 22:34 34 Therefore the Lamanites could have no more possessions only in the land of Nephi, and the wilderness round about. Now this was wisdom in the Nephites--as the Lamanites were an enemy to them, they would not suffer their afflictions on every hand, and also that they might have a country whither they might flee, according to their desires. Alma 22:35 35 And now I, after having said this, return again to the account of Ammon and Aaron, Omner and Himni, and their brethren. Alma 23 Chapter 23 Alma 23:1 1 Behold, now it came to pass that the king of the Lamanites sent a proclamation among all his people, that they should not lay their hands on Ammon, or Aaron, or Omner, or Himni, nor either of their brethren who should go forth preaching the word of God, in whatsoever place they should be, in any part of their land. Alma 23:2 2 Yea, he sent a decree among them, that they should not lay their hands on them to bind them, or to cast them into prison; neither should they spit upon them, nor smite them, nor cast them out of their synagogues, nor scourge them; neither should they cast stones at them, but that they should have free access to their houses, and also their temples, and their sanctuaries. Alma 23:3 3 And thus they might go forth and preach the word according to their desires, for the king had been converted unto the Lord, and all his household; therefore he sent his proclamation throughout the land unto his people, that the word of God might have no obstruction, but that it might go forth throughout all the land, that his people might be convinced concerning the wicked traditions of their fathers, and that they might be convinced that they were all brethren, and that they ought not to murder, nor to plunder, nor to steal, nor to commit adultery, nor to commit any manner of wickedness. Alma 23:4 4 And now it came to pass that when the king had sent forth this proclamation, that Aaron and his brethren went forth from city to city, and from one house of worship to another, establishing churches, and consecrating priests and teachers throughout the land among the Lamanites, to preach and to teach the word of God among them; and thus they began to have great success. Alma 23:5 5 And thousands were brought to the knowledge of the Lord, yea, thousands were brought to believe in the traditions of the Nephites; and they were taught the records and prophecies which were handed down even to the present time. Alma 23:6 6 And as sure as the Lord liveth, so sure as many as believed, or as many as were brought to the knowledge of the truth, through the preaching of Ammon and his brethren, according to the spirit of revelation and of prophecy, and the power of God working miracles in them--yea, I say unto you, as the Lord liveth, as many of the Lamanites as believed in their preaching, and were converted unto the Lord, never did fall away. Alma 23:7 7 For they became a righteous people; they did lay down the weapons of their rebellion, that they did not fight against God any more, neither against any of their brethren. Alma 23:8 8 Now, these are they who were converted unto the Lord: Alma 23:9 9 The people of the Lamanites who were in the land of Ishmael; Alma 23:10 10 And also of the people of the Lamanites who were in the land of Middoni; Alma 23:11 11 And also of the people of the Lamanites who were in the city of Nephi; Alma 23:12 12 And also of the people of the Lamanites who were in the land of Shilom, and who were in the land of Shemlon, and in the city of Lemuel, and in the city of Shimnilom. Alma 23:13 13 And these are the names of the cities of the Lamanites which were converted unto the Lord; and these are they that laid down the weapons of their rebellion, yea, all their weapons of war; and they were all Lamanites. Alma 23:14 14 And the Amalekites were not converted, save only one; neither were any of the Amulonites; but they did harden their hearts, and also the hearts of the Lamanites in that part of the land wheresoever they dwelt, yea, and all their villages and all their cities. Alma 23:15 15 Therefore, we have named all the cities of the Lamanites in which they did repent and come to the knowledge of the truth, and were converted. Alma 23:16 16 And now it came to pass that the king and those who were converted were desirous that they might have a name, that thereby they might be distinguished from their brethren; therefore the king consulted with Aaron and many of their priests, concerning the name that they should take upon them, that they might be distinguished. Alma 23:17 17 And it came to pass that they called their names Anti-Nephi-Lehies; and they were called by this name and were no more called Lamanites. Alma 23:18 18 And they began to be a very industrious people; yea, and they were friendly with the Nephites; therefore, they did open a correspondence with them, and the curse of God did no more follow them. Alma 24 Chapter 24 Alma 24:1 1 And it came to pass that the Amalekites and the Amulonites and the Lamanites who were in the land of Amulon, and also in the land of Helam, and who were in the land of Jerusalem, and in fine, in all the land round about, who had not been converted and had not taken upon them the name of Anti-Nephi-Lehi, were stirred up by the Amalekites and by the Amulonites to anger against their brethren. Alma 24:2 2 And their hatred became exceedingly sore against them, even insomuch that they began to rebel against their king, insomuch that they would not that he should be their king; therefore, they took up arms against the people of Anti-Nephi-Lehi. Alma 24:3 3 Now the king conferred the kingdom upon his son, and he called his name Anti-Nephi-Lehi. Alma 24:4 4 And the king died in that selfsame year that the Lamanites began to make preparations for war against the people of God. Alma 24:5 5 Now when Ammon and his brethren and all those who had come up with him saw the preparations of the Lamanites to destroy their brethren, they came forth to the land of Midian, and there Ammon met all his brethren; and from thence they came to the land of Ishmael that they might hold a council with Lamoni and also with his brother Anti-Nephi-Lehi, what they should do to defend themselves against the Lamanites. Alma 24:6 6 Now there was not one soul among all the people who had been converted unto the Lord that would take up arms against their brethren; nay, they would not even make any preparations for war; yea, and also their king commanded them that they should not. Alma 24:7 7 Now, these are the words which he said unto the people concerning the matter: I thank my God, my beloved people, that our great God has in goodness sent these our brethren, the Nephites, unto us to preach unto us, and to convince us of the traditions of our wicked fathers. Alma 24:8 8 And behold, I thank my great God that he has given us a portion of his Spirit to soften our hearts, that we have opened a correspondence with these brethren, the Nephites. Alma 24:9 9 And behold, I also thank my God, that by opening this correspondence we have been convinced of our sins, and of the many murders which we have committed. Alma 24:10 10 And I also thank my God, yea, my great God, that he hath granted unto us that we might repent of these things, and also that he hath forgiven us of those our many sins and murders which we have committed, and taken away the guilt from our hearts, through the merits of his Son. Alma 24:11 11 And now behold, my brethren, since it has been all that we could do, (as we were the most lost of all mankind) to repent of all our sins and the many murders which we have committed, and to get God to take them away from our hearts, for it was all we could do to repent sufficiently before God that he would take away our stain-- Alma 24:12 12 Now, my best beloved brethren, since God hath taken away our stains, and our swords have become bright, then let us stain our swords no more with the blood of our brethren. Alma 24:13 13 Behold, I say unto you, Nay, let us retain our swords that they be not stained with the blood of our brethren; for perhaps, if we should stain our swords again they can no more be washed bright through the blood of the Son of our great God, which shall be shed for the atonement of our sins. Alma 24:14 14 And the great God has had mercy on us, and made these things known unto us that we might not perish; yea, and he has made these things known unto us beforehand, because he loveth our souls as well as he loveth our children; therefore, in his mercy he doth visit us by his angels, that the plan of salvation might be made known unto us as well as unto future generations. Alma 24:15 15 Oh, how merciful is our God! And now behold, since it has been as much as we could do to get our stains taken away from us, and our swords are made bright, let us hide them away that they may be kept bright, as a testimony to our God at the last day, or at the day that we shall be brought to stand before him to be judged, that we have not stained our swords in the blood of our brethren since he imparted his word unto us and has made us clean thereby. Alma 24:16 16 And now, my brethren, if our brethren seek to destroy us, behold, we will hide away our swords, yea, even we will bury them deep in the earth, that they may be kept bright, as a testimony that we have never used them, at the last day; and if our brethren destroy us, behold, we shall go to our God and shall be saved. Alma 24:17 17 And now it came to pass that when the king had made an end of these sayings, and all the people were assembled together, they took their swords, and all the weapons which were used for the shedding of man's blood, and they did bury them up deep in the earth. Alma 24:18 18 And this they did, it being in their view a testimony to God, and also to men, that they never would use weapons again for the shedding of man's blood; and this they did, vouching and covenanting with God, that rather than shed the blood of their brethren they would give up their own lives; and rather than take away from a brother they would give unto him; and rather than spend their days in idleness they would labor abundantly with their hands. Alma 24:19 19 And thus we see that, when these Lamanites were brought to believe and to know the truth, they were firm, and would suffer even unto death rather than commit sin; and thus we see that they buried their weapons of peace, or they buried the weapons of war, for peace. Alma 24:20 20 And it came to pass that their brethren, the Lamanites, made preparations for war, and came up to the land of Nephi for the purpose of destroying the king, and to place another in his stead, and also of destroying the people of Anti-Nephi-Lehi out of the land. Alma 24:21 21 Now when the people saw that they were coming against them they went out to meet them, and prostrated themselves before them to the earth, and began to call on the name of the Lord; and thus they were in this attitude when the Lamanites began to fall upon them, and began to slay them with the sword. Alma 24:22 22 And thus without meeting any resistance, they did slay a thousand and five of them; and we know that they are blessed, for they have gone to dwell with their God. Alma 24:23 23 Now when the Lamanites saw that their brethren would not flee from the sword, neither would they turn aside to the right hand or to the left, but that they would lie down and perish, and praised God even in the very act of perishing under the sword-- Alma 24:24 24 Now when the Lamanites saw this they did forbear from slaying them; and there were many whose hearts had swollen in them for those of their brethren who had fallen under the sword, for they repented of the things which they had done. Alma 24:25 25 And it came to pass that they threw down their weapons of war, and they would not take them again, for they were stung for the murders which they had committed; and they came down even as their brethren, relying upon the mercies of those whose arms were lifted to slay them. Alma 24:26 26 And it came to pass that the people of God were joined that day by more than the number who had been slain; and those who had been slain were righteous people, therefore we have no reason to doubt but what they were saved. Alma 24:27 27 And there was not a wicked man slain among them; but there were more than a thousand brought to the knowledge of the truth; thus we see that the Lord worketh in many ways to the salvation of his people. Alma 24:28 28 Now the greatest number of those of the Lamanites who slew so many of their brethren were Amalekites and Amulonites, the greatest number of whom were after the order of the Nehors. Alma 24:29 29 Now, among those who joined the people of the Lord, there were none who were Amalekites or Amulonites, or who were of the order of Nehor, but they were actual descendants of Laman and Lemuel. Alma 24:30 30 And thus we can plainly discern, that after a people have been once enlightened by the Spirit of God, and have had great knowledge of things pertaining to righteousness, and then have fallen away into sin and transgression, they become more hardened, and thus their state becomes worse than though they had never known these things. Alma 25 Chapter 25 Alma 25:1 1 And behold, now it came to pass that those Lamanites were more angry because they had slain their brethren; therefore they swore vengeance upon the Nephites; and they did no more attempt to slay the people of Anti-Nephi-Lehi at that time. Alma 25:2 2 But they took their armies and went over into the borders of the land of Zarahemla, and fell upon the people who were in the land of Ammonihah, and destroyed them. Alma 25:3 3 And after that, they had many battles with the Nephites, in the which they were driven and slain. Alma 25:4 4 And among the Lamanites who were slain were almost all the seed of Amulon and his brethren, who were the priests of Noah, and they were slain by the hands of the Nephites; Alma 25:5 5 And the remainder, having fled into the east wilderness, and having usurped the power and authority over the Lamanites, caused that many of the Lamanites should perish by fire because of their belief-- Alma 25:6 6 For many of them, after having suffered much loss and so many afflictions, began to be stirred up in remembrance of the words which Aaron and his brethren had preached to them in their land; therefore they began to disbelieve the traditions of their fathers, and to believe in the Lord, and that he gave great power unto the Nephites; and thus there were many of them converted in the wilderness. Alma 25:7 7 And it came to pass that those rulers who were the remnant of the children of Amulon caused that they should be put to death, yea, all those that believed in these things. Alma 25:8 8 Now this martyrdom caused that many of their brethren should be stirred up to anger; and there began to be contention in the wilderness; and the Lamanites began to hunt the seed of Amulon and his brethren and began to slay them; and they fled into the east wilderness. Alma 25:9 9 And behold they are hunted at this day by the Lamanites. Thus the words of Abinadi were brought to pass, which he said concerning the seed of the priests who caused that he should suffer death by fire. Alma 25:10 10 For he said unto them: What ye shall do unto me shall be a type of things to come. Alma 25:11 11 And now Abinadi was the first that suffered death by fire because of his belief in God; now this is what he meant, that many should suffer death by fire, according as he had suffered. Alma 25:12 12 And he said unto the priests of Noah that their seed should cause many to be put to death, in the like manner as he was, and that they should be scattered abroad and slain, even as a sheep having no shepherd is driven and slain by wild beasts; and now behold, these words were verified, for they were driven by the Lamanites, and they were hunted, and they were smitten. Alma 25:13 13 And it came to pass that when the Lamanites saw that they could not overpower the Nephites they returned again to their own land; and many of them came over to dwell in the land of Ishmael and the land of Nephi, and did join themselves to the people of God, who were the people of Anti-Nephi-Lehi. Alma 25:14 14 And they did also bury their weapons of war, according as their brethren had, and they began to be a righteous people; and they did walk in the ways of the Lord, and did observe to keep his commandments and his statutes. Alma 25:15 15 Yea, and they did keep the law of Moses; for it was expedient that they should keep the law of Moses as yet, for it was not all fulfilled. But notwithstanding the law of Moses, they did look forward to the coming of Christ, considering that the law of Moses was a type of his coming, and believing that they must keep those outward performances until the time that he should be revealed unto them. Alma 25:16 16 Now they did not suppose that salvation came by the law of Moses; but the law of Moses did serve to strengthen their faith in Christ; and thus they did retain a hope through faith, unto eternal salvation, relying upon the spirit of prophecy, which spake of those things to come. Alma 25:17 17 And now behold, Ammon, and Aaron, and Omner, and Himni, and their brethren did rejoice exceedingly, for the success which they had had among the Lamanites, seeing that the Lord had granted unto them according to their prayers, and that he had also verified his word unto them in every particular. Alma 26 Chapter 26 Alma 26:1 1 And now, these are the words of Ammon to his brethren, which say thus: My brothers and my brethren, behold I say unto you, how great reason have we to rejoice; for could we have supposed when we started from the land of Zarahemla that God would have granted unto us such great blessings? Alma 26:2 2 And now, I ask, what great blessings has he bestowed upon us? Can ye tell? Alma 26:3 3 Behold, I answer for you; for our brethren, the Lamanites, were in darkness, yea, even in the darkest abyss, but behold, how many of them are brought to behold the marvelous light of God! And this is the blessing which hath been bestowed upon us, that we have been made instruments in the hands of God to bring about this great work. Alma 26:4 4 Behold, thousands of them do rejoice, and have been brought into the fold of God. Alma 26:5 5 Behold, the field was ripe, and blessed are ye, for ye did thrust in the sickle, and did reap with your might, yea, all the day long did ye labor; and behold the number of your sheaves! And they shall be gathered into the garners, that they are not wasted. Alma 26:6 6 Yea, they shall not be beaten down by the storm at the last day; yea, neither shall they be harrowed up by the whirlwinds; but when the storm cometh they shall be gathered together in their place, that the storm cannot penetrate to them; yea, neither shall they be driven with fierce winds whithersoever the enemy listeth to carry them. Alma 26:7 7 But behold, they are in the hands of the Lord of the harvest, and they are his; and he will raise them up at the last day. Alma 26:8 8 Blessed be the name of our God; let us sing to his praise, yea, let us give thanks to his holy name, for he doth work righteousness forever. Alma 26:9 9 For if we had not come up out of the land of Zarahemla, these our dearly beloved brethren, who have so dearly beloved us, would still have been racked with hatred against us, yea, and they would also have been strangers to God. Alma 26:10 10 And it came to pass that when Ammon had said these words, his brother Aaron rebuked him, saying: Ammon, I fear that thy joy doth carry thee away unto boasting. Alma 26:11 11 But Ammon said unto him: I do not boast in my own strength, nor in my own wisdom; but behold, my joy is full, yea, my heart is brim with joy, and I will rejoice in my God. Alma 26:12 12 Yea, I know that I am nothing; as to my strength I am weak; therefore I will not boast of myself, but I will boast of my God, for in his strength I can do all things; yea, behold, many mighty miracles we have wrought in this land, for which we will praise his name forever. Alma 26:13 13 Behold, how many thousands of our brethren has he loosed from the pains of hell; and they are brought to sing redeeming love, and this because of the power of his word which is in us, therefore have we not great reason to rejoice? Alma 26:14 14 Yea, we have reason to praise him forever, for he is the Most High God, and has loosed our brethren from the chains of hell. Alma 26:15 15 Yea, they were encircled about with everlasting darkness and destruction; but behold, he has brought them into his everlasting light, yea, into everlasting salvation; and they are encircled about with the matchless bounty of his love; yea, and we have been instruments in his hands of doing this great and marvelous work. Alma 26:16 16 Therefore, let us glory, yea, we will glory in the Lord; yea, we will rejoice, for our joy is full; yea, we will praise our God forever. Behold, who can glory too much in the Lord? Yea, who can say too much of his great power, and of his mercy, and of his long-suffering towards the children of men? Behold, I say unto you, I cannot say the smallest part which I feel. Alma 26:17 17 Who could have supposed that our God would have been so merciful as to have snatched us from our awful, sinful, and polluted state? Alma 26:18 18 Behold, we went forth even in wrath, with mighty threatenings to destroy his church. Alma 26:19 19 Oh then, why did he not consign us to an awful destruction, yea, why did he not let the sword of his justice fall upon us, and doom us to eternal despair? Alma 26:20 20 Oh, my soul, almost as it were, fleeth at the thought. Behold, he did not exercise his justice upon us, but in his great mercy hath brought us over that everlasting gulf of death and misery, even to the salvation of our souls. Alma 26:21 21 And now behold, my brethren, what natural man is there that knoweth these things? I say unto you, there is none that knoweth these things, save it be the penitent. Alma 26:22 22 Yea, he that repenteth and exerciseth faith, and bringeth forth good works, and prayeth continually without ceasing--unto such it is given to know the mysteries of God; yea, unto such it shall be given to reveal things which never have been revealed; yea, and it shall be given unto such to bring thousands of souls to repentance, even as it has been given unto us to bring these our brethren to repentance. Alma 26:23 23 Now do ye remember, my brethren, that we said unto our brethren in the land of Zarahemla, we go up to the land of Nephi, to preach unto our brethren, the Lamanites, and they laughed us to scorn? Alma 26:24 24 For they said unto us: Do ye suppose that ye can bring the Lamanites to the knowledge of the truth? Do ye suppose that ye can convince the Lamanites of the incorrectness of the traditions of their fathers, as stiffnecked a people as they are; whose hearts delight in the shedding of blood; whose days have been spent in the grossest iniquity; whose ways have been the ways of a transgressor from the beginning? Now my brethren, ye remember that this was their language. Alma 26:25 25 And moreover they did say: Let us take up arms against them, that we destroy them and their iniquity out of the land, lest they overrun us and destroy us. Alma 26:26 26 But behold, my beloved brethren, we came into the wilderness not with the intent to destroy our brethren, but with the intent that perhaps we might save some few of their souls. Alma 26:27 27 Now when our hearts were depressed, and we were about to turn back, behold, the Lord comforted us, and said: Go amongst thy brethren, the Lamanites, and bear with patience thine afflictions, and I will give unto you success. Alma 26:28 28 And now behold, we have come, and been forth amongst them; and we have been patient in our sufferings, and we have suffered every privation; yea, we have traveled from house to house, relying upon the mercies of the world--not upon the mercies of the world alone but upon the mercies of God. Alma 26:29 29 And we have entered into their houses and taught them, and we have taught them in their streets; yea, and we have taught them upon their hills; and we have also entered into their temples and their synagogues and taught them; and we have been cast out, and mocked, and spit upon, and smote upon our cheeks; and we have been stoned, and taken and bound with strong cords, and cast into prison; and through the power and wisdom of God we have been delivered again. Alma 26:30 30 And we have suffered all manner of afflictions, and all this, that perhaps we might be the means of saving some soul; and we supposed that our joy would be full if perhaps we could be the means of saving some. Alma 26:31 31 Now behold, we can look forth and see the fruits of our labors; and are they few? I say unto you, Nay, they are many; yea, and we can witness of their sincerity, because of their love towards their brethren and also towards us. Alma 26:32 32 For behold, they had rather sacrifice their lives than even to take the life of their enemy; and they have buried their weapons of war deep in the earth, because of their love towards their brethren. Alma 26:33 33 And now behold I say unto you, has there been so great love in all the land? Behold, I say unto you, Nay, there has not, even among the Nephites. Alma 26:34 34 For behold, they would take up arms against their brethren; they would not suffer themselves to be slain. But behold how many of these have laid down their lives; and we know that they have gone to their God, because of their love and of their hatred to sin. Alma 26:35 35 Now have we not reason to rejoice? Yea, I say unto you, there never were men that had so great reason to rejoice as we, since the world began; yea, and my joy is carried away, even unto boasting in my God; for he has all power, all wisdom, and all understanding; he comprehendeth all things, and he is a merciful Being, even unto salvation, to those who will repent and believe on his name. Alma 26:36 36 Now if this is boasting, even so will I boast; for this is my life and my light, my joy and my salvation, and my redemption from everlasting wo. Yea, blessed is the name of my God, who has been mindful of this people, who are a branch of the tree of Israel, and has been lost from its body in a strange land; yea, I say, blessed be the name of my God, who has been mindful of us, wanderers in a strange land. Alma 26:37 37 Now my brethren, we see that God is mindful of every people, whatsoever land they may be in; yea, he numbereth his people, and his bowels of mercy are over all the earth. Now this is my joy, and my great thanksgiving; yea, and I will give thanks unto my God forever. Amen. Alma 27 Chapter 27 Alma 27:1 1 Now it came to pass that when those Lamanites who had gone to war against the Nephites had found, after their many struggles to destroy them, that it was in vain to seek their destruction, they returned again to the land of Nephi. Alma 27:2 2 And it came to pass that the Amalekites, because of their loss, were exceedingly angry. And when they saw that they could not seek revenge from the Nephites, they began to stir up the people in anger against their brethren, the people of Anti-Nephi-Lehi; therefore they began again to destroy them. Alma 27:3 3 Now this people again refused to take their arms, and they suffered themselves to be slain according to the desires of their enemies. Alma 27:4 4 Now when Ammon and his brethren saw this work of destruction among those whom they so dearly beloved, and among those who had so dearly beloved them--for they were treated as though they were angels sent from God to save them from everlasting destruction--therefore, when Ammon and his brethren saw this great work of destruction, they were moved with compassion, and they said unto the king: Alma 27:5 5 Let us gather together this people of the Lord, and let us go down to the land of Zarahemla to our brethren the Nephites, and flee out of the hands of our enemies, that we be not destroyed. Alma 27:6 6 But the king said unto them: Behold, the Nephites will destroy us, because of the many murders and sins we have committed against them. Alma 27:7 7 And Ammon said: I will go and inquire of the Lord, and if he say unto us, go down unto our brethren, will ye go? Alma 27:8 8 And the king said unto him: Yea, if the Lord saith unto us go, we will go down unto our brethren, and we will be their slaves until we repair unto them the many murders and sins which we have committed against them. Alma 27:9 9 But Ammon said unto him: It is against the law of our brethren, which was established by my father, that there should be any slaves among them; therefore let us go down and rely upon the mercies of our brethren. Alma 27:10 10 But the king said unto him: Inquire of the Lord, and if he saith unto us go, we will go; otherwise we will perish in the land. Alma 27:11 11 And it came to pass that Ammon went and inquired of the Lord, and the Lord said unto him: Alma 27:12 12 Get this people out of this land, that they perish not; for Satan has great hold on the hearts of the Amalekites, who do stir up the Lamanites to anger against their brethren to slay them; therefore get thee out of this land; and blessed are this people in this generation, for I will preserve them. Alma 27:13 13 And now it came to pass that Ammon went and told the king all the words which the Lord had said unto him. Alma 27:14 14 And they gathered together all their people, yea, all the people of the Lord, and did gather together all their flocks and herds, and departed out of the land, and came into the wilderness which divided the land of Nephi from the land of Zarahemla, and came over near the borders of the land. Alma 27:15 15 And it came to pass that Ammon said unto them: Behold, I and my brethren will go forth into the land of Zarahemla, and ye shall remain here until we return; and we will try the hearts of our brethren, whether they will that ye shall come into their land. Alma 27:16 16 And it came to pass that as Ammon was going forth into the land, that he and his brethren met Alma, over in the place of which has been spoken; and behold, this was a joyful meeting. Alma 27:17 17 Now the joy of Ammon was so great even that he was full; yea, he was swallowed up in the joy of his God, even to the exhausting of his strength; and he fell again to the earth. Alma 27:18 18 Now was not this exceeding joy? Behold, this is joy which none receiveth save it be the truly penitent and humble seeker of happiness. Alma 27:19 19 Now the joy of Alma in meeting his brethren was truly great, and also the joy of Aaron, of Omner, and Himni; but behold their joy was not that to exceed their strength. Alma 27:20 20 And now it came to pass that Alma conducted his brethren back to the land of Zarahemla; even to his own house. And they went and told the chief judge all the things that had happened unto them in the land of Nephi, among their brethren, the Lamanites. Alma 27:21 21 And it came to pass that the chief judge sent a proclamation throughout all the land, desiring the voice of the people concerning the admitting their brethren, who were the people of Anti-Nephi-Lehi. Alma 27:22 22 And it came to pass that the voice of the people came, saying: Behold, we will give up the land of Jershon, which is on the east by the sea, which joins the land Bountiful, which is on the south of the land Bountiful; and this land Jershon is the land which we will give unto our brethren for an inheritance. Alma 27:23 23 And behold, we will set our armies between the land Jershon and the land Nephi, that we may protect our brethren in the land Jershon; and this we do for our brethren, on account of their fear to take up arms against their brethren lest they should commit sin; and this their great fear came because of their sore repentance which they had, on account of their many murders and their awful wickedness. Alma 27:24 24 And now behold, this will we do unto our brethren, that they may inherit the land Jershon; and we will guard them from their enemies with our armies, on condition that they will give us a portion of their substance to assist us that we may maintain our armies. Alma 27:25 25 Now, it came to pass that when Ammon had heard this, he returned to the people of Anti-Nephi-Lehi, and also Alma with him, into the wilderness, where they had pitched their tents, and made known unto them all these things. And Alma also related unto them his conversion, with Ammon and Aaron, and his brethren. Alma 27:26 26 And it came to pass that it did cause great joy among them. And they went down into the land of Jershon, and took possession of the land of Jershon; and they were called by the Nephites the people of Ammon; therefore they were distinguished by that name ever after. Alma 27:27 27 And they were among the people of Nephi, and also numbered among the people who were of the church of God. And they were also distinguished for their zeal towards God, and also towards men; for they were perfectly honest and upright in all things; and they were firm in the faith of Christ, even unto the end. Alma 27:28 28 And they did look upon shedding the blood of their brethren with the greatest abhorrence; and they never could be prevailed upon to take up arms against their brethren; and they never did look upon death with any degree of terror, for their hope and views of Christ and the resurrection; therefore, death was swallowed up to them by the victory of Christ over it. Alma 27:29 29 Therefore, they would suffer death in the most aggravating and distressing manner which could be inflicted by their brethren, before they would take the sword or cimeter to smite them. Alma 27:30 30 And thus they were a zealous and beloved people, a highly favored people of the Lord. Alma 28 Chapter 28 Alma 28:1 1 And now it came to pass that after the people of Ammon were established in the land of Jershon, and a church also established in the land of Jershon, and the armies of the Nephites were set round about the land of Jershon, yea, in all the borders round about the land of Zarahemla; behold the armies of the Lamanites had followed their brethren into the wilderness. Alma 28:2 2 And thus there was a tremendous battle; yea, even such an one as never had been known among all the people in the land from the time Lehi left Jerusalem; yea, and tens of thousands of the Lamanites were slain and scattered abroad. Alma 28:3 3 Yea, and also there was a tremendous slaughter among the people of Nephi; nevertheless, the Lamanites were driven and scattered, and the people of Nephi returned again to their land. Alma 28:4 4 And now this was a time that there was a great mourning and lamentation heard throughout all the land, among all the people of Nephi-- Alma 28:5 5 Yea, the cry of widows mourning for their husbands, and also of fathers mourning for their sons, and the daughter for the brother, yea, the brother for the father; and thus the cry of mourning was heard among all of them, mourning for their kindred who had been slain. Alma 28:6 6 And now surely this was a sorrowful day; yea, a time of solemnity, and a time of much fasting and prayer. Alma 28:7 7 And thus endeth the fifteenth year of the reign of the judges over the people of Nephi; Alma 28:8 8 And this is the account of Ammon and his brethren, their journeyings in the land of Nephi, their sufferings in the land, their sorrows, and their afflictions, and their incomprehensible joy, and the reception and safety of the brethren in the land of Jershon. And now may the Lord, the Redeemer of all men, bless their souls forever. Alma 28:9 9 And this is the account of the wars and contentions among the Nephites, and also the wars between the Nephites and the Lamanites; and the fifteenth year of the reign of the judges is ended. Alma 28:10 10 And from the first year to the fifteenth has brought to pass the destruction of many thousand lives; yea, it has brought to pass an awful scene of bloodshed. Alma 28:11 11 And the bodies of many thousands are laid low in the earth, while the bodies of many thousands are moldering in heaps upon the face of the earth; yea, and many thousands are mourning for the loss of their kindred, because they have reason to fear, according to the promises of the Lord, that they are consigned to a state of endless wo. Alma 28:12 12 While many thousands of others truly mourn for the loss of their kindred, yet they rejoice and exult in the hope, and even know, according to the promises of the Lord, that they are raised to dwell at the right hand of God, in a state of never-ending happiness. Alma 28:13 13 And thus we see how great the inequality of man is because of sin and transgression, and the power of the devil, which comes by the cunning plans which he hath devised to ensnare the hearts of men. Alma 28:14 14 And thus we see the great call of diligence of men to labor in the vineyards of the Lord; and thus we see the great reason of sorrow, and also of rejoicing--sorrow because of death and destruction among men, and joy because of the light of Christ unto life. Alma 29 Chapter 29 Alma 29:1 1 O that I were an angel, and could have the wish of mine heart, that I might go forth and speak with the trump of God, with a voice to shake the earth, and cry repentance unto every people! Alma 29:2 2 Yea, I would declare unto every soul, as with the voice of thunder, repentance and the plan of redemption, that they should repent and come unto our God, that there might not be more sorrow upon all the face of the earth. Alma 29:3 3 But behold, I am a man, and do sin in my wish; for I ought to be content with the things which the Lord hath allotted unto me. Alma 29:4 4 I ought not to harrow up in my desires, the firm decree of a just God, for I know that he granteth unto men according to their desire, whether it be unto death or unto life; yea, I know that he allotteth unto men, yea, decreeth unto them decrees which are unalterable, according to their wills, whether they be unto salvation or unto destruction. Alma 29:5 5 Yea, and I know that good and evil have come before all men; he that knoweth not good from evil is blameless; but he that knoweth good and evil, to him it is given according to his desires, whether he desireth good or evil, life or death, joy or remorse of conscience. Alma 29:6 6 Now, seeing that I know these things, why should I desire more than to perform the work to which I have been called? Alma 29:7 7 Why should I desire that I were an angel, that I could speak unto all the ends of the earth? Alma 29:8 8 For behold, the Lord doth grant unto all nations, of their own nation and tongue, to teach his word, yea, in wisdom, all that he seeth fit that they should have; therefore we see that the Lord doth counsel in wisdom, according to that which is just and true. Alma 29:9 9 I know that which the Lord hath commanded me, and I glory in it. I do not glory of myself, but I glory in that which the Lord hath commanded me; yea, and this is my glory, that perhaps I may be an instrument in the hands of God to bring some soul to repentance; and this is my joy. Alma 29:10 10 And behold, when I see many of my brethren truly penitent, and coming to the Lord their God, then is my soul filled with joy; then do I remember what the Lord has done for me, yea, even that he hath heard my prayer; yea, then do I remember his merciful arm which he extended towards me. Alma 29:11 11 Yea, and I also remember the captivity of my fathers; for I surely do know that the Lord did deliver them out of bondage, and by this did establish his church; yea, the Lord God, the God of Abraham, the God of Isaac, and the God of Jacob, did deliver them out of bondage. Alma 29:12 12 Yea, I have always remembered the captivity of my fathers; and that same God who delivered them out of the hands of the Egyptians did deliver them out of bondage. Alma 29:13 13 Yea, and that same God did establish his church among them; yea, and that same God hath called me by a holy calling, to preach the word unto this people, and hath given me much success, in the which my joy is full. Alma 29:14 14 But I do not joy in my own success alone, but my joy is more full because of the success of my brethren, who have been up to the land of Nephi. Alma 29:15 15 Behold, they have labored exceedingly, and have brought forth much fruit; and how great shall be their reward! Alma 29:16 16 Now, when I think of the success of these my brethren my soul is carried away, even to the separation of it from the body, as it were, so great is my joy. Alma 29:17 17 And now may God grant unto these, my brethren, that they may sit down in the kingdom of God; yea, and also all those who are the fruit of their labors that they may go no more out, but that they may praise him forever. And may God grant that it may be done according to my words, even as I have spoken. Amen. Alma 30 Chapter 30 Alma 30:1 1 Behold, now it came to pass that after the people of Ammon were established in the land of Jershon, yea, and also after the Lamanites were driven out of the land, and their dead were buried by the people of the land-- Alma 30:2 2 Now their dead were not numbered because of the greatness of their numbers; neither were the dead of the Nephites numbered--but it came to pass after they had buried their dead, and also after the days of fasting, and mourning, and prayer, (and it was in the sixteenth year of the reign of the judges over the people of Nephi) there began to be continual peace throughout all the land. Alma 30:3 3 Yea, and the people did observe to keep the commandments of the Lord; and they were strict in observing the ordinances of God, according to the law of Moses; for they were taught to keep the law of Moses until it should be fulfilled. Alma 30:4 4 And thus the people did have no disturbance in all the sixteenth year of the reign of the judges over the people of Nephi. Alma 30:5 5 And it came to pass that in the commencement of the seventeenth year of the reign of the judges, there was continual peace. Alma 30:6 6 But it came to pass in the latter end of the seventeenth year, there came a man into the land of Zarahemla, and he was Anti-Christ, for he began to preach unto the people against the prophecies which had been spoken by the prophets, concerning the coming of Christ. Alma 30:7 7 Now there was no law against a man's belief; for it was strictly contrary to the commands of God that there should be a law which should bring men on to unequal grounds. Alma 30:8 8 For thus saith the scripture: Choose ye this day, whom ye will serve. Alma 30:9 9 Now if a man desired to serve God, it was his privilege; or rather, if he believed in God it was his privilege to serve him; but if he did not believe in him there was no law to punish him. Alma 30:10 10 But if he murdered he was punished unto death; and if he robbed he was also punished; and if he stole he was also punished; and if he committed adultery he was also punished; yea, for all this wickedness they were punished. Alma 30:11 11 For there was a law that men should be judged according to their crimes. Nevertheless, there was no law against a man's belief; therefore, a man was punished only for the crimes which he had done; therefore all men were on equal grounds. Alma 30:12 12 And this Anti-Christ, whose name was Korihor, (and the law could have no hold upon him) began to preach unto the people that there should be no Christ. And after this manner did he preach, saying: Alma 30:13 13 O ye that are bound down under a foolish and a vain hope, why do ye yoke yourselves with such foolish things? Why do ye look for a Christ? For no man can know of anything which is to come. Alma 30:14 14 Behold, these things which ye call prophecies, which ye say are handed down by holy prophets, behold, they are foolish traditions of your fathers. Alma 30:15 15 How do ye know of their surety? Behold, ye cannot know of things which ye do not see; therefore ye cannot know that there shall be a Christ. Alma 30:16 16 Ye look forward and say that ye see a remission of your sins. But behold, it is the effect of a frenzied mind; and this derangement of your minds comes because of the traditions of your fathers, which lead you away into a belief of things which are not so. Alma 30:17 17 And many more such things did he say unto them, telling them that there could be no atonement made for the sins of men, but every man fared in this life according to the management of the creature; therefore every man prospered according to his genius, and that every man conquered according to his strength; and whatsoever a man did was no crime. Alma 30:18 18 And thus he did preach unto them, leading away the hearts of many, causing them to lift up their heads in their wickedness, yea, leading away many women, and also men, to commit whoredoms--telling them that when a man was dead, that was the end thereof. Alma 30:19 19 Now this man went over to the land of Jershon also, to preach these things among the people of Ammon, who were once the people of the Lamanites. Alma 30:20 20 But behold they were more wise than many of the Nephites; for they took him, and bound him, and carried him before Ammon, who was a high priest over that people. Alma 30:21 21 And it came to pass that he caused that he should be carried out of the land. And he came over into the land of Gideon, and began to preach unto them also; and here he did not have much success, for he was taken and bound and carried before the high priest, and also the chief judge over the land. Alma 30:22 22 And it came to pass that the high priest said unto him: Why do ye go about perverting the ways of the Lord? Why do ye teach this people that there shall be no Christ, to interrupt their rejoicings? Why do ye speak against all the prophecies of the holy prophets? Alma 30:23 23 Now the high priest's name was Giddonah. And Korihor said unto him: Because I do not teach the foolish traditions of your fathers, and because I do not teach this people to bind themselves down under the foolish ordinances and performances which are laid down by ancient priests, to usurp power and authority over them, to keep them in ignorance, that they may not lift up their heads, but be brought down according to thy words. Alma 30:24 24 Ye say that this people is a free people. Behold, I say they are in bondage. Ye say that those ancient prophecies are true. Behold, I say that ye do not know that they are true. Alma 30:25 25 Ye say that this people is a guilty and a fallen people, because of the transgression of a parent. Behold, I say that a child is not guilty because of its parents. Alma 30:26 26 And ye also say that Christ shall come. But behold, I say that ye do not know that there shall be a Christ. And ye say also that he shall be slain for the sins of the world-- Alma 30:27 27 And thus ye lead away this people after the foolish traditions of your fathers, and according to your own desires; and ye keep them down, even as it were in bondage, that ye may glut yourselves with the labors of their hands, that they durst not look up with boldness, and that they durst not enjoy their rights and privileges. Alma 30:28 28 Yea, they durst not make use of that which is their own lest they should offend their priests, who do yoke them according to their desires, and have brought them to believe, by their traditions and their dreams and their whims and their visions and their pretended mysteries, that they should, if they did not do according to their words, offend some unknown being, who they say is God--a being who never has been seen or known, who never was nor ever will be. Alma 30:29 29 Now when the high priest and the chief judge saw the hardness of his heart, yea, when they saw that he would revile even against God, they would not make any reply to his words; but they caused that he should be bound; and they delivered him up into the hands of the officers, and sent him to the land of Zarahemla, that he might be brought before Alma, and the chief judge who was governor over all the land. Alma 30:30 30 And it came to pass that when he was brought before Alma and the chief judge, he did go on in the same manner as he did in the land of Gideon; yea, he went on to blaspheme. Alma 30:31 31 And he did rise up in great swelling words before Alma, and did revile against the priests and teachers, accusing them of leading away the people after the silly traditions of their fathers, for the sake of glutting on the labors of the people. Alma 30:32 32 Now Alma said unto him: Thou knowest that we do not glut ourselves upon the labors of this people; for behold I have labored even from the commencement of the reign of the judges until now, with mine own hands for my support, notwithstanding my many travels round about the land to declare the word of God unto my people. Alma 30:33 33 And notwithstanding the many labors which I have performed in the church, I have never received so much as even one senine for my labor; neither has any of my brethren, save it were in the judgment-seat; and then we have received only according to law for our time. Alma 30:34 34 And now, if we do not receive anything for our labors in the church, what doth it profit us to labor in the church save it were to declare the truth, that we may have rejoicings in the joy of our brethren? Alma 30:35 35 Then why sayest thou that we preach unto this people to get gain, when thou, of thyself, knowest that we receive no gain? And now, believest thou that we deceive this people, that causes such joy in their hearts? Alma 30:36 36 And Korihor answered him, Yea. Alma 30:37 37 And then Alma said unto him: Believest thou that there is a God? Alma 30:38 38 And he answered, Nay. Alma 30:39 39 Now Alma said unto him: Will ye deny again that there is a God, and also deny the Christ? For behold, I say unto you, I know there is a God, and also that Christ shall come. Alma 30:40 40 And now what evidence have ye that there is no God, or that Christ cometh not? I say unto you that ye have none, save it be your word only. Alma 30:41 41 But, behold, I have all things as a testimony that these things are true; and ye also have all things as a testimony unto you that they are true; and will ye deny them? Believest thou that these things are true? Alma 30:42 42 Behold, I know that thou believest, but thou art possessed with a lying spirit, and ye have put off the Spirit of God that it may have no place in you; but the devil has power over you, and he doth carry you about, working devices that he may destroy the children of God. Alma 30:43 43 And now Korihor said unto Alma: If thou wilt show me a sign, that I may be convinced that there is a God, yea, show unto me that he hath power, and then will I be convinced of the truth of thy words. Alma 30:44 44 But Alma said unto him: Thou hast had signs enough; will ye tempt your God? Will ye say, Show unto me a sign, when ye have the testimony of all these thy brethren, and also all the holy prophets? The scriptures are laid before thee, yea, and all things denote there is a God; yea, even the earth, and all things that are upon the face of it, yea, and its motion, yea, and also all the planets which move in their regular form do witness that there is a Supreme Creator. Alma 30:45 45 And yet do ye go about, leading away the hearts of this people, testifying unto them there is no God? And yet will ye deny against all these witnesses? And he said: Yea, I will deny, except ye shall show me a sign. Alma 30:46 46 And now it came to pass that Alma said unto him: Behold, I am grieved because of the hardness of your heart, yea, that ye will still resist the spirit of the truth, that thy soul may be destroyed. Alma 30:47 47 But behold, it is better that thy soul should be lost than that thou shouldst be the means of bringing many souls down to destruction, by thy lying and by thy flattering words; therefore if thou shalt deny again, behold God shall smite thee, that thou shalt become dumb, that thou shalt never open thy mouth any more, that thou shalt not deceive this people any more. Alma 30:48 48 Now Korihor said unto him: I do not deny the existence of a God, but I do not believe that there is a God; and I say also, that ye do not know that there is a God; and except ye show me a sign, I will not believe. Alma 30:49 49 Now Alma said unto him: This will I give unto thee for a sign, that thou shalt be struck dumb, according to my words; and I say, that in the name of God, ye shall be struck dumb, that ye shall no more have utterance. Alma 30:50 50 Now when Alma had said these words, Korihor was struck dumb, that he could not have utterance, according to the words of Alma. Alma 30:51 51 And now when the chief judge saw this, he put forth his hand and wrote unto Korihor, saying: Art thou convinced of the power of God? In whom did ye desire that Alma should show forth his sign? Would ye that he should afflict others, to show unto thee a sign? Behold, he has showed unto you a sign; and now will ye dispute more? Alma 30:52 52 And Korihor put forth his hand and wrote, saying: I know that I am dumb, for I cannot speak; and I know that nothing save it were the power of God could bring this upon me; yea, and I always knew that there was a God. Alma 30:53 53 But behold, the devil hath deceived me; for he appeared unto me in the form of an angel, and said unto me: Go and reclaim this people, for they have all gone astray after an unknown God. And he said unto me: There is no God; yea, and he taught me that which I should say. And I have taught his words; and I taught them because they were pleasing unto the carnal mind; and I taught them, even until I had much success, insomuch that I verily believed that they were true; and for this cause I withstood the truth, even until I have brought this great curse upon me. Alma 30:54 54 Now when he had said this, he besought that Alma should pray unto God, that the curse might be taken from him. Alma 30:55 55 But Alma said unto him: If this curse should be taken from thee thou wouldst again lead away the hearts of this people; therefore, it shall be unto thee even as the Lord will. Alma 30:56 56 And it came to pass that the curse was not taken off of Korihor; but he was cast out, and went about from house to house begging for his food. Alma 30:57 57 Now the knowledge of what had happened unto Korihor was immediately published throughout all the land; yea, the proclamation was sent forth by the chief judge to all the people in the land, declaring unto those who had believed in the words of Korihor that they must speedily repent, lest the same judgments would come unto them. Alma 30:58 58 And it came to pass that they were all convinced of the wickedness of Korihor; therefore they were all converted again unto the Lord; and this put an end to the iniquity after the manner of Korihor. And Korihor did go about from house to house, begging food for his support. Alma 30:59 59 And it came to pass that as he went forth among the people, yea, among a people who had separated themselves from the Nephites and called themselves Zoramites, being led by a man whose name was Zoram--and as he went forth amongst them, behold, he was run upon and trodden down, even until he was dead. Alma 30:60 60 And thus we see the end of him who perverteth the ways of the Lord; and thus we see that the devil will not support his children at the last day, but doth speedily drag them down to hell. Alma 31 Chapter 31 Alma 31:1 1 Now it came to pass that after the end of Korihor, Alma having received tidings that the Zoramites were perverting the ways of the Lord, and that Zoram, who was their leader, was leading the hearts of the people to bow down to dumb idols, his heart again began to sicken because of the iniquity of the people. Alma 31:2 2 For it was the cause of great sorrow to Alma to know of iniquity among his people; therefore his heart was exceedingly sorrowful because of the separation of the Zoramites from the Nephites. Alma 31:3 3 Now the Zoramites had gathered themselves together in a land which they called Antionum, which was east of the land of Zarahemla, which lay nearly bordering upon the seashore, which was south of the land of Jershon, which also bordered upon the wilderness south, which wilderness was full of the Lamanites. Alma 31:4 4 Now the Nephites greatly feared that the Zoramites would enter into a correspondence with the Lamanites, and that it would be the means of great loss on the part of the Nephites. Alma 31:5 5 And now, as the preaching of the word had a great tendency to lead the people to do that which was just--yea, it had had more powerful effect upon the minds of the people than the sword, or anything else, which had happened unto them--therefore Alma thought it was expedient that they should try the virtue of the word of God. Alma 31:6 6 Therefore he took Ammon, and Aaron, and Omner; and Himni he did leave in the church in Zarahemla; but the former three he took with him, and also Amulek and Zeezrom, who were at Melek; and he also took two of his sons. Alma 31:7 7 Now the eldest of his sons he took not with him, and his name was Helaman; but the names of those whom he took with him were Shiblon and Corianton; and these are the names of those who went with him among the Zoramites, to preach unto them the word. Alma 31:8 8 Now the Zoramites were dissenters from the Nephites; therefore they had had the word of God preached unto them. Alma 31:9 9 But they had fallen into great errors, for they would not observe to keep the commandments of God, and his statutes, according to the law of Moses. Alma 31:10 10 Neither would they observe the performances of the church, to continue in prayer and supplication to God daily, that they might not enter into temptation. Alma 31:11 11 Yea, in fine, they did pervert the ways of the Lord in very many instances; therefore, for this cause, Alma and his brethren went into the land to preach the word unto them. Alma 31:12 12 Now, when they had come into the land, behold, to their astonishment they found that the Zoramites had built synagogues, and that they did gather themselves together on one day of the week, which day they did call the day of the Lord; and they did worship after a manner which Alma and his brethren had never beheld; Alma 31:13 13 For they had a place built up in the center of their synagogue, a place for standing, which was high above the head, and the top thereof would only admit one person. Alma 31:14 14 Therefore, whosoever desired to worship must go forth and stand upon the top thereof, and stretch forth his hands towards heaven, and cry with a loud voice, saying: Alma 31:15 15 Holy, holy God; we believe that thou art God, and we believe that thou art holy, and that thou wast a spirit, and that thou art a spirit, and that thou wilt be a spirit forever. Alma 31:16 16 Holy God, we believe that thou hast separated us from our brethren; and we do not believe in the tradition of our brethren, which was handed down to them by the childishness of their fathers; but we believe that thou hast elected us to be thy holy children; and also thou hast made it known unto us that there shall be no Christ. Alma 31:17 17 But thou art the same yesterday, today, and forever; and thou hast elected us that we shall be saved, whilst all around us are elected to be cast by thy wrath down to hell; for the which holiness, O God, we thank thee; and we also thank thee that thou hast elected us, that we may not be led away after the foolish traditions of our brethren, which doth bind them down to a belief of Christ, which doth lead their hearts to wander far from thee, our God. Alma 31:18 18 And again we thank thee, O God, that we are a chosen and a holy people. Amen. Alma 31:19 19 Now it came to pass that after Alma and his brethren and his sons had heard these prayers, they were astonished beyond all measure. Alma 31:20 20 For behold, every man did go forth and offer up these same prayers. Alma 31:21 21 Now the place was called by them Rameumptom, which, being interpreted, is the holy stand. Alma 31:22 22 Now, from this stand they did offer up, every man, the selfsame prayer unto God, thanking their God that they were chosen of him, and that he did not lead them away after the tradition of their brethren, and that their hearts were not stolen away to believe in things to come, which they knew nothing about. Alma 31:23 23 Now, after the people had all offered up thanks after this manner, they returned to their homes, never speaking of their God again until they had assembled themselves together again to the holy stand, to offer up thanks after their manner. Alma 31:24 24 Now when Alma saw this his heart was grieved; for he saw that they were a wicked and a perverse people; yea, he saw that their hearts were set upon gold, and upon silver, and upon all manner of fine goods. Alma 31:25 25 Yea, and he also saw that their hearts were lifted up unto great boasting, in their pride. Alma 31:26 26 And he lifted up his voice to heaven, and cried, saying: O, how long, O Lord, wilt thou suffer that thy servants shall dwell here below in the flesh, to behold such gross wickedness among the children of men? Alma 31:27 27 Behold, O God, they cry unto thee, and yet their hearts are swallowed up in their pride. Behold, O God, they cry unto thee with their mouths, while they are puffed up, even to greatness, with the vain things of the world. Alma 31:28 28 Behold, O my God, their costly apparel, and their ringlets, and their bracelets, and their ornaments of gold, and all their precious things which they are ornamented with; and behold, their hearts are set upon them, and yet they cry unto thee and say--We thank thee, O God, for we are a chosen people unto thee, while others shall perish. Alma 31:29 29 Yea, and they say that thou hast made it known unto them that there shall be no Christ. Alma 31:30 30 O Lord God, how long wilt thou suffer that such wickedness and infidelity shall be among this people? O Lord, wilt thou give me strength, that I may bear with mine infirmities. For I am infirm, and such wickedness among this people doth pain my soul. Alma 31:31 31 O Lord, my heart is exceedingly sorrowful; wilt thou comfort my soul in Christ. O Lord, wilt thou grant unto me that I may have strength, that I may suffer with patience these afflictions which shall come upon me, because of the iniquity of this people. Alma 31:32 32 O Lord, wilt thou comfort my soul, and give unto me success, and also my fellow laborers who are with me--yea, Ammon, and Aaron, and Omner, and also Amulek and Zeezrom and also my two sons--yea, even all these wilt thou comfort, O Lord. Yea, wilt thou comfort their souls in Christ. Alma 31:33 33 Wilt thou grant unto them that they may have strength, that they may bear their afflictions which shall come upon them because of the iniquities of this people. Alma 31:34 34 O Lord, wilt thou grant unto us that we may have success in bringing them again unto thee in Christ. Alma 31:35 35 Behold, O Lord, their souls are precious, and many of them are our brethren; therefore, give unto us, O Lord, power and wisdom that we may bring these, our brethren, again unto thee. Alma 31:36 36 Now it came to pass that when Alma had said these words, that he clapped his hands upon all them who were with him. And behold, as he clapped his hands upon them, they were filled with the Holy Spirit. Alma 31:37 37 And after that they did separate themselves one from another, taking no thought for themselves what they should eat, or what they should drink, or what they should put on. Alma 31:38 38 And the Lord provided for them that they should hunger not, neither should they thirst; yea, and he also gave them strength, that they should suffer no manner of afflictions, save it were swallowed up in the joy of Christ. Now this was according to the prayer of Alma; and this because he prayed in faith. Alma 32 Chapter 32 Alma 32:1 1 And it came to pass that they did go forth, and began to preach the word of God unto the people, entering into their synagogues, and into their houses; yea, and even they did preach the word in their streets. Alma 32:2 2 And it came to pass that after much labor among them, they began to have success among the poor class of people; for behold, they were cast out of the synagogues because of the coarseness of their apparel-- Alma 32:3 3 Therefore they were not permitted to enter into their synagogues to worship God, being esteemed as filthiness; therefore they were poor; yea, they were esteemed by their brethren as dross; therefore they were poor as to things of the world; and also they were poor in heart. Alma 32:4 4 Now, as Alma was teaching and speaking unto the people upon the hill Onidah, there came a great multitude unto him, who were those of whom we have been speaking, of whom were poor in heart, because of their poverty as to the things of the world. Alma 32:5 5 And they came unto Alma; and the one who was the foremost among them said unto him: Behold, what shall these my brethren do, for they are despised of all men because of their poverty, yea, and more especially by our priests; for they have cast us out of our synagogues which we have labored abundantly to build with our own hands; and they have cast us out because of our exceeding poverty; and we have no place to worship our God; and behold, what shall we do? Alma 32:6 6 And now when Alma heard this, he turned him about, his face immediately towards him, and he beheld with great joy; for he beheld that their afflictions had truly humbled them and that they were in a preparation to hear the word. Alma 32:7 7 Therefore he did say no more to the other multitude; but he stretched forth his hand, and cried unto those whom he beheld, who were truly penitent, and said unto them: Alma 32:8 8 I behold that ye are lowly in heart; and if so, blessed are ye. Alma 32:9 9 Behold thy brother hath said, What shall we do?--for we are cast out of our synagogues, that we cannot worship our God. Alma 32:10 10 Behold I say unto you, do ye suppose that ye cannot worship God save it be in your synagogues only? Alma 32:11 11 Moreover, I would ask, do ye suppose that ye must not worship God only once in a week? Alma 32:12 12 I say unto you, it is well that ye are cast out of your synagogues, that ye may be humble, and that ye may learn wisdom; for it is necessary that ye should learn wisdom; for it is because that ye are cast out, that ye are despised of your brethren because of your exceeding poverty, that ye are brought to a lowliness of heart; for ye are necessarily brought to be humble. Alma 32:13 13 And now, because ye are compelled to be humble blessed are ye; for a man sometimes, if he is compelled to be humble, seeketh repentance; and now surely, whosoever repenteth shall find mercy; and he that findeth mercy and endureth to the end the same shall be saved. Alma 32:14 14 And now, as I said unto you, that because ye were compelled to be humble ye were blessed, do ye not suppose that they are more blessed who truly humble themselves because of the word? Alma 32:15 15 Yea, he that truly humbleth himself, and repenteth of his sins, and endureth to the end, the same shall be blessed--yea, much more blessed than they who are compelled to be humble because of their exceeding poverty. Alma 32:16 16 Therefore, blessed are they who humble themselves without being compelled to be humble; or rather, in other words, blessed is he that believeth in the word of God, and is baptized without stubbornness of heart, yea, without being brought to know the word, or even compelled to know, before they will believe. Alma 32:17 17 Yea, there are many who do say: If thou wilt show unto us a sign from heaven, then we shall know of a surety; then we shall believe. Alma 32:18 18 Now I ask, is this faith? Behold, I say unto you, Nay; for if a man knoweth a thing he hath no cause to believe, for he knoweth it. Alma 32:19 19 And now, how much more cursed is he that knoweth the will of God and doeth it not, than he that only believeth, or only hath cause to believe, and falleth into transgression? Alma 32:20 20 Now of this thing ye must judge. Behold, I say unto you, that it is on the one hand even as it is on the other; and it shall be unto every man according to his work. Alma 32:21 21 And now as I said concerning faith--faith is not to have a perfect knowledge of things; therefore if ye have faith ye hope for things which are not seen, which are true. Alma 32:22 22 And now, behold, I say unto you, and I would that ye should remember, that God is merciful unto all who believe on his name; therefore he desireth, in the first place, that ye should believe, yea, even on his word. Alma 32:23 23 And now, he imparteth his word by angels unto men, yea, not only men but women also. Now this is not all; little children do have words given unto them many times which confound the wise and the learned. Alma 32:24 24 And now, my beloved brethren, as ye have desired to know of me what ye shall do because ye are afflicted and cast out--now I do not desire that ye should suppose that I mean to judge you only according to that which is true-- Alma 32:25 25 For I do not mean that ye all of you have been compelled to humble yourselves; for I verily believe that there are some among you who would humble themselves, let them be in whatsoever circumstances they might. Alma 32:26 26 Now, as I said concerning faith--that it was not a perfect knowledge--even so it is with my words. Ye cannot know of their surety at first, unto perfection, any more than faith is a perfect knowledge. Alma 32:27 27 But behold, if ye will awake and arouse your faculties, even to an experiment upon my words, and exercise a particle of faith, yea, even if ye can no more than desire to believe, let this desire work in you, even until ye believe in a manner that ye can give place for a portion of my words. Alma 32:28 28 Now, we will compare the word unto a seed. Now, if ye give place, that a seed may be planted in your heart, behold, if it be a true seed, or a good seed, if ye do not cast it out by your unbelief, that ye will resist the Spirit of the Lord, behold, it will begin to swell within your breasts; and when you feel these swelling motions, ye will begin to say within yourselves--It must needs be that this is a good seed, or that the word is good, for it beginneth to enlarge my soul; yea, it beginneth to enlighten my understanding, yea, it beginneth to be delicious to me. Alma 32:29 29 Now behold, would not this increase your faith? I say unto you, Yea; nevertheless it hath not grown up to a perfect knowledge. Alma 32:30 30 But behold, as the seed swelleth, and sprouteth, and beginneth to grow, then you must needs say that the seed is good; for behold it swelleth, and sprouteth, and beginneth to grow. And now behold, will not this strengthen your faith? Yea, it will strengthen your faith: for ye will say I know that this is a good seed; for behold it sprouteth and beginneth to grow. Alma 32:31 31 And now, behold, are ye sure that this is a good seed? I say unto you, Yea; for every seed bringeth forth unto its own likeness. Alma 32:32 32 Therefore, if a seed groweth it is good, but if it groweth not, behold it is not good, therefore it is cast away. Alma 32:33 33 And now, behold, because ye have tried the experiment, and planted the seed, and it swelleth and sprouteth, and beginneth to grow, ye must needs know that the seed is good. Alma 32:34 34 And now, behold, is your knowledge perfect? Yea, your knowledge is perfect in that thing, and your faith is dormant; and this because ye know, for ye know that the word hath swelled your souls, and ye also know that it hath sprouted up, that your understanding doth begin to be enlightened, and your mind doth begin to expand. Alma 32:35 35 O then, is not this real? I say unto you, Yea, because it is light; and whatsoever is light, is good, because it is discernible, therefore ye must know that it is good; and now behold, after ye have tasted this light is your knowledge perfect? Alma 32:36 36 Behold I say unto you, Nay; neither must ye lay aside your faith, for ye have only exercised your faith to plant the seed that ye might try the experiment to know if the seed was good. Alma 32:37 37 And behold, as the tree beginneth to grow, ye will say: Let us nourish it with great care, that it may get root, that it may grow up, and bring forth fruit unto us. And now behold, if ye nourish it with much care it will get root, and grow up, and bring forth fruit. Alma 32:38 38 But if ye neglect the tree, and take no thought for its nourishment, behold it will not get any root; and when the heat of the sun cometh and scorcheth it, because it hath no root it withers away, and ye pluck it up and cast it out. Alma 32:39 39 Now, this is not because the seed was not good, neither is it because the fruit thereof would not be desirable; but it is because your ground is barren, and ye will not nourish the tree, therefore ye cannot have the fruit thereof. Alma 32:40 40 And thus, if ye will not nourish the word, looking forward with an eye of faith to the fruit thereof, ye can never pluck of the fruit of the tree of life. Alma 32:41 41 But if ye will nourish the word, yea, nourish the tree as it beginneth to grow, by your faith with great diligence, and with patience, looking forward to the fruit thereof, it shall take root; and behold it shall be a tree springing up unto everlasting life. Alma 32:42 42 And because of your diligence and your faith and your patience with the word in nourishing it, that it may take root in you, behold, by and by ye shall pluck the fruit thereof, which is most precious, which is sweet above all that is sweet, and which is white above all that is white, yea, and pure above all that is pure; and ye shall feast upon this fruit even until ye are filled, that ye hunger not, neither shall ye thirst. Alma 32:43 43 Then, my brethren, ye shall reap the rewards of your faith, and your diligence, and patience, and long-suffering, waiting for the tree to bring forth fruit unto you. Alma 33 Chapter 33 Alma 33:1 1 Now after Alma had spoken these words, they sent forth unto him desiring to know whether they should believe in one God, that they might obtain this fruit of which he had spoken, or how they should plant the seed, or the word of which he had spoken, which he said must be planted in their hearts; or in what manner they should begin to exercise their faith. Alma 33:2 2 And Alma said unto them: Behold, ye have said that ye could not worship your God because ye are cast out of your synagogues. But behold, I say unto you, if ye suppose that ye cannot worship God, ye do greatly err, and ye ought to search the scriptures; if ye suppose that they have taught you this, ye do not understand them. Alma 33:3 3 Do ye remember to have read what Zenos, the prophet of old, has said concerning prayer or worship? Alma 33:4 4 For he said: Thou art merciful, O God, for thou hast heard my prayer, even when I was in the wilderness; yea, thou wast merciful when I prayed concerning those who were mine enemies, and thou didst turn them to me. Alma 33:5 5 Yea, O God, and thou wast merciful unto me when I did cry unto thee in my field; when I did cry unto thee in my prayer, and thou didst hear me. Alma 33:6 6 And again, O God, when I did turn to my house thou didst hear me in my prayer. Alma 33:7 7 And when I did turn unto my closet, O Lord, and prayed unto thee, thou didst hear me. Alma 33:8 8 Yea, thou art merciful unto thy children when they cry unto thee, to be heard of thee and not of men, and thou wilt hear them. Alma 33:9 9 Yea, O God, thou hast been merciful unto me, and heard my cries in the midst of thy congregations. Alma 33:10 10 Yea, and thou hast also heard me when I have been cast out and have been despised by mine enemies; yea, thou didst hear my cries, and wast angry with mine enemies, and thou didst visit them in thine anger with speedy destruction. Alma 33:11 11 And thou didst hear me because of mine afflictions and my sincerity; and it is because of thy Son that thou hast been thus merciful unto me, therefore I will cry unto thee in all mine afflictions, for in thee is my joy; for thou hast turned thy judgments away from me, because of thy Son. Alma 33:12 12 And now Alma said unto them: Do ye believe those scriptures which have been written by them of old? Alma 33:13 13 Behold, if ye do, ye must believe what Zenos said; for, behold he said: Thou hast turned away thy judgments because of thy Son. Alma 33:14 14 Now behold, my brethren, I would ask if ye have read the scriptures? If ye have, how can ye disbelieve on the Son of God? Alma 33:15 15 For it is not written that Zenos alone spake of these things, but Zenock also spake of these things-- Alma 33:16 16 For behold, he said: Thou art angry, O Lord, with this people, because they will not understand thy mercies which thou hast bestowed upon them because of thy Son. Alma 33:17 17 And now, my brethren, ye see that a second prophet of old has testified of the Son of God, and because the people would not understand his words they stoned him to death. Alma 33:18 18 But behold, this is not all; these are not the only ones who have spoken concerning the Son of God. Alma 33:19 19 Behold, he was spoken of by Moses; yea, and behold a type was raised up in the wilderness, that whosoever would look upon it might live. And many did look and live. Alma 33:20 20 But few understood the meaning of those things, and this because of the hardness of their hearts. But there were many who were so hardened that they would not look, therefore they perished. Now the reason they would not look is because they did not believe that it would heal them. Alma 33:21 21 O my brethren, if ye could be healed by merely casting about your eyes that ye might be healed, would ye not behold quickly, or would ye rather harden your hearts in unbelief, and be slothful, that ye would not cast about your eyes, that ye might perish? Alma 33:22 22 If so, wo shall come upon you; but if not so, then cast about your eyes and begin to believe in the Son of God, that he will come to redeem his people, and that he shall suffer and die to atone for their sins; and that he shall rise again from the dead, which shall bring to pass the resurrection, that all men shall stand before him, to be judged at the last and judgment day, according to their works. Alma 33:23 23 And now, my brethren, I desire that ye shall plant this word in your hearts, and as it beginneth to swell even so nourish it by your faith. And behold, it will become a tree, springing up in you unto everlasting life. And then may God grant unto you that your burdens may be light, through the joy of his Son. And even all this can ye do if ye will. Amen. Alma 34 Chapter 34 Alma 34:1 1 And now it came to pass that after Alma had spoken these words unto them he sat down upon the ground, and Amulek arose and began to teach them, saying: Alma 34:2 2 My brethren, I think that it is impossible that ye should be ignorant of the things which have been spoken concerning the coming of Christ, who is taught by us to be the Son of God; yea, I know that these things were taught unto you bountifully before your dissension from among us. Alma 34:3 3 And as ye have desired of my beloved brother that he should make known unto you what ye should do, because of your afflictions; and he hath spoken somewhat unto you to prepare your minds; yea, and he hath exhorted you unto faith and to patience-- Alma 34:4 4 Yea, even that ye would have so much faith as even to plant the word in your hearts, that ye may try the experiment of its goodness. Alma 34:5 5 And we have beheld that the great question which is in your minds is whether the word be in the Son of God, or whether there shall be no Christ. Alma 34:6 6 And ye also beheld that my brother has proved unto you, in many instances, that the word is in Christ unto salvation. Alma 34:7 7 My brother has called upon the words of Zenos, that redemption cometh through the Son of God, and also upon the words of Zenock; and also he has appealed unto Moses, to prove that these things are true. Alma 34:8 8 And now, behold, I will testify unto you of myself that these things are true. Behold, I say unto you, that I do know that Christ shall come among the children of men, to take upon him the transgressions of his people, and that he shall atone for the sins of the world; for the Lord God hath spoken it. Alma 34:9 9 For it is expedient that an atonement should be made; for according to the great plan of the Eternal God there must be an atonement made, or else all mankind must unavoidably perish; yea, all are hardened; yea, all are fallen and are lost, and must perish except it be through the atonement which it is expedient should be made. Alma 34:10 10 For it is expedient that there should be a great and last sacrifice; yea, not a sacrifice of man, neither of beast, neither of any manner of fowl; for it shall not be a human sacrifice; but it must be an infinite and eternal sacrifice. Alma 34:11 11 Now there is not any man that can sacrifice his own blood which will atone for the sins of another. Now, if a man murdereth, behold will our law, which is just, take the life of his brother? I say unto you, Nay. Alma 34:12 12 But the law requireth the life of him who hath murdered; therefore there can be nothing which is short of an infinite atonement which will suffice for the sins of the world. Alma 34:13 13 Therefore, it is expedient that there should be a great and last sacrifice; and then shall there be, or it is expedient there should be, a stop to the shedding of blood; then shall the law of Moses be fulfilled; yea, it shall be all fulfilled, every jot and tittle, and none shall have passed away. Alma 34:14 14 And behold, this is the whole meaning of the law, every whit pointing to that great and last sacrifice; and that great and last sacrifice will be the Son of God, yea, infinite and eternal. Alma 34:15 15 And thus he shall bring salvation to all those who shall believe on his name; this being the intent of this last sacrifice, to bring about the bowels of mercy, which overpowereth justice, and bringeth about means unto men that they may have faith unto repentance. Alma 34:16 16 And thus mercy can satisfy the demands of justice, and encircles them in the arms of safety, while he that exercises no faith unto repentance is exposed to the whole law of the demands of justice; therefore only unto him that has faith unto repentance is brought about the great and eternal plan of redemption. Alma 34:17 17 Therefore may God grant unto you, my brethren, that ye may begin to exercise your faith unto repentance, that ye begin to call upon his holy name, that he would have mercy upon you; Alma 34:18 18 Yea, cry unto him for mercy; for he is mighty to save. Alma 34:19 19 Yea, humble yourselves, and continue in prayer unto him. Alma 34:20 20 Cry unto him when ye are in your fields, yea, over all your flocks. Alma 34:21 21 Cry unto him in your houses, yea, over all your household, both morning, mid-day, and evening. Alma 34:22 22 Yea, cry unto him against the power of your enemies. Alma 34:23 23 Yea, cry unto him against the devil, who is an enemy to all righteousness. Alma 34:24 24 Cry unto him over the crops of your fields, that ye may prosper in them. Alma 34:25 25 Cry over the flocks of your fields, that they may increase. Alma 34:26 26 But this is not all; ye must pour out your souls in your closets, and your secret places, and in your wilderness. Alma 34:27 27 Yea, and when you do not cry unto the Lord, let your hearts be full, drawn out in prayer unto him continually for your welfare, and also for the welfare of those who are around you. Alma 34:28 28 And now behold, my beloved brethren, I say unto you, do not suppose that this is all; for after ye have done all these things, if ye turn away the needy, and the naked, and visit not the sick and afflicted, and impart of your substance, if ye have, to those who stand in need--I say unto you, if ye do not any of these things, behold, your prayer is vain, and availeth you nothing, and ye are as hypocrites who do deny the faith. Alma 34:29 29 Therefore, if ye do not remember to be charitable, ye are as dross, which the refiners do cast out, (it being of no worth) and is trodden under foot of men. Alma 34:30 30 And now, my brethren, I would that, after ye have received so many witnesses, seeing that the holy scriptures testify of these things, ye come forth and bring fruit unto repentance. Alma 34:31 31 Yea, I would that ye would come forth and harden not your hearts any longer; for behold, now is the time and the day of your salvation; and therefore, if ye will repent and harden not your hearts, immediately shall the great plan of redemption be brought about unto you. Alma 34:32 32 For behold, this life is the time for men to prepare to meet God; yea, behold the day of this life is the day for men to perform their labors. Alma 34:33 33 And now, as I said unto you before, as ye have had so many witnesses, therefore, I beseech of you that ye do not procrastinate the day of your repentance until the end; for after this day of life, which is given us to prepare for eternity, behold, if we do not improve our time while in this life, then cometh the night of darkness wherein there can be no labor performed. Alma 34:34 34 Ye cannot say, when ye are brought to that awful crisis, that I will repent, that I will return to my God. Nay, ye cannot say this; for that same spirit which doth possess your bodies at the time that ye go out of this life, that same spirit will have power to possess your body in that eternal world. Alma 34:35 35 For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his; therefore, the Spirit of the Lord hath withdrawn from you, and hath no place in you, and the devil hath all power over you; and this is the final state of the wicked. Alma 34:36 36 And this I know, because the Lord hath said he dwelleth not in unholy temples, but in the hearts of the righteous doth he dwell; yea, and he has also said that the righteous shall sit down in his kingdom, to go no more out; but their garments should be made white through the blood of the Lamb. Alma 34:37 37 And now, my beloved brethren, I desire that ye should remember these things, and that ye should work out your salvation with fear before God, and that ye should no more deny the coming of Christ; Alma 34:38 38 That ye contend no more against the Holy Ghost, but that ye receive it, and take upon you the name of Christ; that ye humble yourselves even to the dust, and worship God, in whatsoever place ye may be in, in spirit and in truth; and that ye live in thanksgiving daily, for the many mercies and blessings which he doth bestow upon you. Alma 34:39 39 Yea, and I also exhort you, my brethren, that ye be watchful unto prayer continually, that ye may not be led away by the temptations of the devil, that he may not overpower you, that ye may not become his subjects at the last day; for behold, he rewardeth you no good thing. Alma 34:40 40 And now my beloved brethren, I would exhort you to have patience, and that ye bear with all manner of afflictions; that ye do not revile against those who do cast you out because of your exceeding poverty, lest ye become sinners like unto them; Alma 34:41 41 But that ye have patience, and bear with those afflictions, with a firm hope that ye shall one day rest from all your afflictions. Alma 35 Chapter 35 Alma 35:1 1 Now it came to pass that after Amulek had made an end of these words, they withdrew themselves from the multitude and came over into the land of Jershon. Alma 35:2 2 Yea, and the rest of the brethren, after they had preached the word unto the Zoramites, also came over into the land of Jershon. Alma 35:3 3 And it came to pass that after the more popular part of the Zoramites had consulted together concerning the words which had been preached unto them, they were angry because of the word, for it did destroy their craft; therefore they would not hearken unto the words. Alma 35:4 4 And they sent and gathered together throughout all the land all the people, and consulted with them concerning the words which had been spoken. Alma 35:5 5 Now their rulers and their priests and their teachers did not let the people know concerning their desires; therefore they found out privily the minds of all the people. Alma 35:6 6 And it came to pass that after they had found out the minds of all the people, those who were in favor of the words which had been spoken by Alma and his brethren were cast out of the land; and they were many; and they came over also into the land of Jershon. Alma 35:7 7 And it came to pass that Alma and his brethren did minister unto them. Alma 35:8 8 Now the people of the Zoramites were angry with the people of Ammon who were in Jershon, and the chief ruler of the Zoramites, being a very wicked man, sent over unto the people of Ammon desiring them that they should cast out of their land all those who came over from them into their land. Alma 35:9 9 And he breathed out many threatenings against them. And now the people of Ammon did not fear their words; therefore they did not cast them out, but they did receive all the poor of the Zoramites that came over unto them; and they did nourish them, and did clothe them, and did give unto them lands for their inheritance; and they did administer unto them according to their wants. Alma 35:10 10 Now this did stir up the Zoramites to anger against the people of Ammon, and they began to mix with the Lamanites and to stir them up also to anger against them. Alma 35:11 11 And thus the Zoramites and the Lamanites began to make preparations for war against the people of Ammon, and also against the Nephites. Alma 35:12 12 And thus ended the seventeenth year of the reign of the judges over the people of Nephi. Alma 35:13 13 And the people of Ammon departed out of the land of Jershon, and came over into the land of Melek, and gave place in the land of Jershon for the armies of the Nephites, that they might contend with the armies of the Lamanites and the armies of the Zoramites; and thus commenced a war betwixt the Lamanites and the Nephites, in the eighteenth year of the reign of the judges; and an account shall be given of their wars hereafter. Alma 35:14 14 And Alma, and Ammon, and their brethren, and also the two sons of Alma returned to the land of Zarahemla, after having been instruments in the hands of God of bringing many of the Zoramites to repentance; and as many as were brought to repentance were driven out of their land; but they have lands for their inheritance in the land of Jershon, and they have taken up arms to defend themselves, and their wives, and children, and their lands. Alma 35:15 15 Now Alma, being grieved for the iniquity of his people, yea for the wars, and the bloodsheds, and the contentions which were among them; and having been to declare the word, or sent to declare the word, among all the people in every city; and seeing that the hearts of the people began to wax hard, and that they began to be offended because of the strictness of the word, his heart was exceedingly sorrowful. Alma 35:16 16 Therefore, he caused that his sons should be gathered together, that he might give unto them every one his charge, separately, concerning the things pertaining unto righteousness. And we have an account of his commandments, which he gave unto them according to his own record. Alma 36 Chapter 36 Alma 36:1 1 My son, give ear to my words; for I swear unto you, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land. Alma 36:2 2 I would that ye should do as I have done, in remembering the captivity of our fathers; for they were in bondage, and none could deliver them except it was the God of Abraham, and the God of Isaac, and the God of Jacob; and he surely did deliver them in their afflictions. Alma 36:3 3 And now, O my son Helaman, behold, thou art in thy youth, and therefore, I beseech of thee that thou wilt hear my words and learn of me; for I do know that whosoever shall put their trust in God shall be supported in their trials, and their troubles, and their afflictions, and shall be lifted up at the last day. Alma 36:4 4 And I would not that ye think that I know of myself--not of the temporal but of the spiritual, not of the carnal mind but of God. Alma 36:5 5 Now, behold, I say unto you, if I had not been born of God I should not have known these things; but God has, by the mouth of his holy angel, made these things known unto me, not of any worthiness of myself. Alma 36:6 6 For I went about with the sons of Mosiah, seeking to destroy the church of God; but behold, God sent his holy angel to stop us by the way. Alma 36:7 7 And behold, he spake unto us, as it were the voice of thunder, and the whole earth did tremble beneath our feet; and we all fell to the earth, for the fear of the Lord came upon us. Alma 36:8 8 But behold, the voice said unto me: Arise. And I arose and stood up, and beheld the angel. Alma 36:9 9 And he said unto me: If thou wilt of thyself be destroyed, seek no more to destroy the church of God. Alma 36:10 10 And it came to pass that I fell to the earth; and it was for the space of three days and three nights that I could not open my mouth, neither had I the use of my limbs. Alma 36:11 11 And the angel spake more things unto me, which were heard by my brethren, but I did not hear them; for when I heard the words--If thou wilt be destroyed of thyself, seek no more to destroy the church of God--I was struck with such great fear and amazement lest perhaps I should be destroyed, that I fell to the earth and I did hear no more. Alma 36:12 12 But I was racked with eternal torment, for my soul was harrowed up to the greatest degree and racked with all my sins. Alma 36:13 13 Yea, I did remember all my sins and iniquities, for which I was tormented with the pains of hell; yea, I saw that I had rebelled against my God, and that I had not kept his holy commandments. Alma 36:14 14 Yea, and I had murdered many of his children, or rather led them away unto destruction; yea, and in fine so great had been my iniquities, that the very thought of coming into the presence of my God did rack my soul with inexpressible horror. Alma 36:15 15 Oh, thought I, that I could be banished and become extinct both soul and body, that I might not be brought to stand in the presence of my God, to be judged of my deeds. Alma 36:16 16 And now, for three days and for three nights was I racked, even with the pains of a damned soul. Alma 36:17 17 And it came to pass that as I was thus racked with torment, while I was harrowed up by the memory of my many sins, behold, I remembered also to have heard my father prophesy unto the people concerning the coming of one Jesus Christ, a Son of God, to atone for the sins of the world. Alma 36:18 18 Now, as my mind caught hold upon this thought, I cried within my heart: O Jesus, thou Son of God, have mercy on me, who am in the gall of bitterness, and am encircled about by the everlasting chains of death. Alma 36:19 19 And now, behold, when I thought this, I could remember my pains no more; yea, I was harrowed up by the memory of my sins no more. Alma 36:20 20 And oh, what joy, and what marvelous light I did behold; yea, my soul was filled with joy as exceeding as was my pain! Alma 36:21 21 Yea, I say unto you, my son, that there could be nothing so exquisite and so bitter as were my pains. Yea, and again I say unto you, my son, that on the other hand, there can be nothing so exquisite and sweet as was my joy. Alma 36:22 22 Yea, methought I saw, even as our father Lehi saw, God sitting upon his throne, surrounded with numberless concourses of angels, in the attitude of singing and praising their God; yea, and my soul did long to be there. Alma 36:23 23 But behold, my limbs did receive their strength again, and I stood upon my feet, and did manifest unto the people that I had been born of God. Alma 36:24 24 Yea, and from that time even until now, I have labored without ceasing, that I might bring souls unto repentance; that I might bring them to taste of the exceeding joy of which I did taste; that they might also be born of God, and be filled with the Holy Ghost. Alma 36:25 25 Yea, and now behold, O my son, the Lord doth give me exceedingly great joy in the fruit of my labors; Alma 36:26 26 For because of the word which he has imparted unto me, behold, many have been born of God, and have tasted as I have tasted, and have seen eye to eye as I have seen; therefore they do know of these things of which I have spoken, as I do know; and the knowledge which I have is of God. Alma 36:27 27 And I have been supported under trials and troubles of every kind, yea, and in all manner of afflictions; yea, God has delivered me from prison, and from bonds, and from death; yea, and I do put my trust in him, and he will still deliver me. Alma 36:28 28 And I know that he will raise me up at the last day, to dwell with him in glory; yea, and I will praise him forever, for he has brought our fathers out of Egypt, and he has swallowed up the Egyptians in the Red Sea; and he led them by his power into the promised land; yea, and he has delivered them out of bondage and captivity from time to time. Alma 36:29 29 Yea, and he has also brought our fathers out of the land of Jerusalem; and he has also, by his everlasting power, delivered them out of bondage and captivity, from time to time even down to the present day; and I have always retained in remembrance their captivity; yea, and ye also ought to retain in remembrance, as I have done, their captivity. Alma 36:30 30 But behold, my son, this is not all; for ye ought to know as I do know, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land; and ye ought to know also, that inasmuch as ye will not keep the commandments of God ye shall be cut off from his presence. Now this is according to his word. Alma 37 Chapter 37 Alma 37:1 1 And now, my son Helaman, I command you that ye take the records which have been entrusted with me; Alma 37:2 2 And I also command you that ye keep a record of this people, according as I have done, upon the plates of Nephi, and keep all these things sacred which I have kept, even as I have kept them; for it is for a wise purpose that they are kept. Alma 37:3 3 And these plates of brass, which contain these engravings, which have the records of the holy scriptures upon them, which have the genealogy of our forefathers, even from the beginning-- Alma 37:4 4 Behold, it has been prophesied by our fathers, that they should be kept and handed down from one generation to another, and be kept and preserved by the hand of the Lord until they should go forth unto every nation, kindred, tongue, and people, that they shall know of the mysteries contained thereon. Alma 37:5 5 And now behold, if they are kept they must retain their brightness; yea, and they will retain their brightness; yea, and also shall all the plates which do contain that which is holy writ. Alma 37:6 6 Now ye may suppose that this is foolishness in me; but behold I say unto you, that by small and simple things are great things brought to pass; and small means in many instances doth confound the wise. Alma 37:7 7 And the Lord God doth work by means to bring about his great and eternal purposes; and by very small means the Lord doth confound the wise and bringeth about the salvation of many souls. Alma 37:8 8 And now, it has hitherto been wisdom in God that these things should be preserved; for behold, they have enlarged the memory of this people, yea, and convinced many of the error of their ways, and brought them to the knowledge of their God unto the salvation of their souls. Alma 37:9 9 Yea, I say unto you, were it not for these things that these records do contain, which are on these plates, Ammon and his brethren could not have convinced so many thousands of the Lamanites of the incorrect tradition of their fathers; yea, these records and their words brought them unto repentance; that is, they brought them to the knowledge of the Lord their God, and to rejoice in Jesus Christ their Redeemer. Alma 37:10 10 And who knoweth but what they will be the means of bringing many thousands of them, yea, and also many thousands of our stiffnecked brethren, the Nephites, who are now hardening their hearts in sin and iniquities, to the knowledge of their Redeemer? Alma 37:11 11 Now these mysteries are not yet fully made known unto me; therefore I shall forbear. Alma 37:12 12 And it may suffice if I only say they are preserved for a wise purpose, which purpose is known unto God; for he doth counsel in wisdom over all his works, and his paths are straight, and his course is one eternal round. Alma 37:13 13 O remember, remember, my son Helaman, how strict are the commandments of God. And he said: If ye will keep my commandments ye shall prosper in the land--but if ye keep not his commandments ye shall be cut off from his presence. Alma 37:14 14 And now remember, my son, that God has entrusted you with these things, which are sacred, which he has kept sacred, and also which he will keep and preserve for a wise purpose in him, that he may show forth his power unto future generations. Alma 37:15 15 And now behold, I tell you by the spirit of prophecy, that if ye transgress the commandments of God, behold, these things which are sacred shall be taken away from you by the power of God, and ye shall be delivered up unto Satan, that he may sift you as chaff before the wind. Alma 37:16 16 But if ye keep the commandments of God, and do with these things which are sacred according to that which the Lord doth command you, (for you must appeal unto the Lord for all things whatsoever ye must do with them) behold, no power of earth or hell can take them from you, for God is powerful to the fulfilling of all his words. Alma 37:17 17 For he will fulfil all his promises which he shall make unto you, for he has fulfilled his promises which he has made unto our fathers. Alma 37:18 18 For he promised unto them that he would preserve these things for a wise purpose in him, that he might show forth his power unto future generations. Alma 37:19 19 And now behold, one purpose hath he fulfilled, even to the restoration of many thousands of the Lamanites to the knowledge of the truth; and he hath shown forth his power in them, and he will also still show forth his power in them unto future generations; therefore they shall be preserved. Alma 37:20 20 Therefore I command you, my son Helaman, that ye be diligent in fulfilling all my words, and that ye be diligent in keeping the commandments of God as they are written. Alma 37:21 21 And now, I will speak unto you concerning those twenty-four plates, that ye keep them, that the mysteries and the works of darkness, and their secret works, or the secret works of those people who have been destroyed, may be made manifest unto this people; yea, all their murders, and robbings, and their plunderings, and all their wickedness and abominations, may be made manifest unto this people; yea, and that ye preserve these interpreters. Alma 37:22 22 For behold, the Lord saw that his people began to work in darkness, yea, work secret murders and abominations; therefore the Lord said, if they did not repent they should be destroyed from off the face of the earth. Alma 37:23 23 And the Lord said: I will prepare unto my servant Gazelem, a stone, which shall shine forth in darkness unto light, that I may discover unto my people who serve me, that I may discover unto them the works of their brethren, yea, their secret works, their works of darkness, and their wickedness and abominations. Alma 37:24 24 And now, my son, these interpreters were prepared that the word of God might be fulfilled, which he spake, saying: Alma 37:25 25 I will bring forth out of darkness unto light all their secret works and their abominations; and except they repent I will destroy them from off the face of the earth; and I will bring to light all their secrets and abominations, unto every nation that shall hereafter possess the land. Alma 37:26 26 And now, my son, we see that they did not repent; therefore they have been destroyed, and thus far the word of God has been fulfilled; yea, their secret abominations have been brought out of darkness and made known unto us. Alma 37:27 27 And now, my son, I command you that ye retain all their oaths, and their covenants, and their agreements in their secret abominations; yea, and all their signs and their wonders ye shall keep from this people, that they know them not, lest peradventure they should fall into darkness also and be destroyed. Alma 37:28 28 For behold, there is a curse upon all this land, that destruction shall come upon all those workers of darkness, according to the power of God, when they are fully ripe; therefore I desire that this people might not be destroyed. Alma 37:29 29 Therefore ye shall keep these secret plans of their oaths and their covenants from this people, and only their wickedness and their murders and their abominations shall ye make known unto them; and ye shall teach them to abhor such wickedness and abominations and murders; and ye shall also teach them that these people were destroyed on account of their wickedness and abominations and their murders. Alma 37:30 30 For behold, they murdered all the prophets of the Lord who came among them to declare unto them concerning their iniquities; and the blood of those whom they murdered did cry unto the Lord their God for vengeance upon those who were their murderers; and thus the judgments of God did come upon these workers of darkness and secret combinations. Alma 37:31 31 Yea, and cursed be the land forever and ever unto those workers of darkness and secret combinations, even unto destruction, except they repent before they are fully ripe. Alma 37:32 32 And now, my son, remember the words which I have spoken unto you; trust not those secret plans unto this people, but teach them an everlasting hatred against sin and iniquity. Alma 37:33 33 Preach unto them repentance, and faith on the Lord Jesus Christ; teach them to humble themselves and to be meek and lowly in heart; teach them to withstand every temptation of the devil, with their faith on the Lord Jesus Christ. Alma 37:34 34 Teach them to never be weary of good works, but to be meek and lowly in heart; for such shall find rest to their souls. Alma 37:35 35 O, remember, my son, and learn wisdom in thy youth; yea, learn in thy youth to keep the commandments of God. Alma 37:36 36 Yea, and cry unto God for all thy support; yea, let all thy doings be unto the Lord, and whithersoever thou goest let it be in the Lord; yea, let all thy thoughts be directed unto the Lord; yea, let the affections of thy heart be placed upon the Lord forever. Alma 37:37 37 Counsel with the Lord in all thy doings, and he will direct thee for good; yea, when thou liest down at night lie down unto the Lord, that he may watch over you in your sleep; and when thou risest in the morning let thy heart be full of thanks unto God; and if ye do these things, ye shall be lifted up at the last day. Alma 37:38 38 And now, my son, I have somewhat to say concerning the thing which our fathers call a ball, or director--or our fathers called it Liahona, which is, being interpreted, a compass; and the Lord prepared it. Alma 37:39 39 And behold, there cannot any man work after the manner of so curious a workmanship. And behold, it was prepared to show unto our fathers the course which they should travel in the wilderness. Alma 37:40 40 And it did work for them according to their faith in God; therefore, if they had faith to believe that God could cause that those spindles should point the way they should go, behold, it was done; therefore they had this miracle, and also many other miracles wrought by the power of God, day by day. Alma 37:41 41 Nevertheless, because those miracles were worked by small means it did show unto them marvelous works. They were slothful, and forgot to exercise their faith and diligence and then those marvelous works ceased, and they did not progress in their journey; Alma 37:42 42 Therefore, they tarried in the wilderness, or did not travel a direct course, and were afflicted with hunger and thirst, because of their transgressions. Alma 37:43 43 And now, my son, I would that ye should understand that these things are not without a shadow; for as our fathers were slothful to give heed to this compass (now these things were temporal) they did not prosper; even so it is with things which are spiritual. Alma 37:44 44 For behold, it is as easy to give heed to the word of Christ, which will point to you a straight course to eternal bliss, as it was for our fathers to give heed to this compass, which would point unto them a straight course to the promised land. Alma 37:45 45 And now I say, is there not a type in this thing? For just as surely as this director did bring our fathers, by following its course, to the promised land, shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow into a far better land of promise. Alma 37:46 46 O my son, do not let us be slothful because of the easiness of the way; for so was it with our fathers; for so was it prepared for them, that if they would look they might live; even so it is with us. The way is prepared, and if we will look we may live forever. Alma 37:47 47 And now, my son, see that ye take care of these sacred things, yea, see that ye look to God and live. Go unto this people and declare the word, and be sober. My son, farewell. Alma 38 Chapter 38 Alma 38:1 1 My son, give ear to my words, for I say unto you, even as I said unto Helaman, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land; and inasmuch as ye will not keep the commandments of God ye shall be cut off from his presence. Alma 38:2 2 And now, my son, I trust that I shall have great joy in you, because of your steadiness and your faithfulness unto God; for as you have commenced in your youth to look to the Lord your God, even so I hope that you will continue in keeping his commandments; for blessed is he that endureth to the end. Alma 38:3 3 I say unto you, my son, that I have had great joy in thee already, because of thy faithfulness and thy diligence, and thy patience and thy long-suffering among the people of the Zoramites. Alma 38:4 4 For I know that thou wast in bonds; yea, and I also know that thou wast stoned for the word's sake; and thou didst bear all these things with patience because the Lord was with thee; and now thou knowest that the Lord did deliver thee. Alma 38:5 5 And now my son, Shiblon, I would that ye should remember, that as much as ye shall put your trust in God even so much ye shall be delivered out of your trials, and your troubles, and your afflictions, and ye shall be lifted up at the last day. Alma 38:6 6 Now, my son, I would not that ye should think that I know these things of myself, but it is the Spirit of God which is in me which maketh these things known unto me; for if I had not been born of God I should not have known these things. Alma 38:7 7 But behold, the Lord in his great mercy sent his angel to declare unto me that I must stop the work of destruction among his people; yea, and I have seen an angel face to face, and he spake with me, and his voice was as thunder, and it shook the whole earth. Alma 38:8 8 And it came to pass that I was three days and three nights in the most bitter pain and anguish of soul; and never, until I did cry out unto the Lord Jesus Christ for mercy, did I receive a remission of my sins. But behold, I did cry unto him and I did find peace to my soul. Alma 38:9 9 And now, my son, I have told you this that ye may learn wisdom, that ye may learn of me that there is no other way or means whereby man can be saved, only in and through Christ. Behold, he is the life and the light of the world. Behold, he is the word of truth and righteousness. Alma 38:10 10 And now, as ye have begun to teach the word even so I would that ye should continue to teach; and I would that ye would be diligent and temperate in all things. Alma 38:11 11 See that ye are not lifted up unto pride; yea, see that ye do not boast in your own wisdom, nor of your much strength. Alma 38:12 12 Use boldness, but not overbearance; and also see that ye bridle all your passions, that ye may be filled with love; see that ye refrain from idleness. Alma 38:13 13 Do not pray as the Zoramites do, for ye have seen that they pray to be heard of men, and to be praised for their wisdom. Alma 38:14 14 Do not say: O God, I thank thee that we are better than our brethren; but rather say: O Lord, forgive my unworthiness, and remember my brethren in mercy--yea, acknowledge your unworthiness before God at all times. Alma 38:15 15 And may the Lord bless your soul, and receive you at the last day into his kingdom, to sit down in peace. Now go, my son, and teach the word unto this people. Be sober. My son, farewell. Alma 39 Chapter 39 Alma 39:1 1 And now, my son, I have somewhat more to say unto thee than what I said unto thy brother; for behold, have ye not observed the steadiness of thy brother, his faithfulness, and his diligence in keeping the commandments of God? Behold, has he not set a good example for thee? Alma 39:2 2 For thou didst not give so much heed unto my words as did thy brother, among the people of the Zoramites. Now this is what I have against thee; thou didst go on unto boasting in thy strength and thy wisdom. Alma 39:3 3 And this is not all, my son. Thou didst do that which was grievous unto me; for thou didst forsake the ministry, and did go over into the land of Siron, among the borders of the Lamanites, after the harlot Isabel. Alma 39:4 4 Yea, she did steal away the hearts of many; but this was no excuse for thee, my son. Thou shouldst have tended to the ministry wherewith thou wast entrusted. Alma 39:5 5 Know ye not, my son, that these things are an abomination in the sight of the Lord; yea, most abominable above all sins save it be the shedding of innocent blood or denying the Holy Ghost? Alma 39:6 6 For behold, if ye deny the Holy Ghost when it once has had place in you, and ye know that ye deny it, behold, this is a sin which is unpardonable; yea, and whosoever murdereth against the light and knowledge of God, it is not easy for him to obtain forgiveness; yea, I say unto you, my son, that it is not easy for him to obtain a forgiveness. Alma 39:7 7 And now, my son, I would to God that ye had not been guilty of so great a crime. I would not dwell upon your crimes, to harrow up your soul, if it were not for your good. Alma 39:8 8 But behold, ye cannot hide your crimes from God; and except ye repent they will stand as a testimony against you at the last day. Alma 39:9 9 Now my son, I would that ye should repent and forsake your sins, and go no more after the lusts of your eyes, but cross yourself in all these things; for except ye do this ye can in nowise inherit the kingdom of God. Oh, remember, and take it upon you, and cross yourself in these things. Alma 39:10 10 And I command you to take it upon you to counsel with your elder brothers in your undertakings; for behold, thou art in thy youth, and ye stand in need to be nourished by your brothers. And give heed to their counsel. Alma 39:11 11 Suffer not yourself to be led away by any vain or foolish thing; suffer not the devil to lead away your heart again after those wicked harlots. Behold, O my son, how great iniquity ye brought upon the Zoramites; for when they saw your conduct they would not believe in my words. Alma 39:12 12 And now the Spirit of the Lord doth say unto me: Command thy children to do good, lest they lead away the hearts of many people to destruction; therefore I command you, my son, in the fear of God, that ye refrain from your iniquities; Alma 39:13 13 That ye turn to the Lord with all your mind, might, and strength; that ye lead away the hearts of no more to do wickedly; but rather return unto them, and acknowledge your faults and that wrong which ye have done. Alma 39:14 14 Seek not after riches nor the vain things of this world; for behold, you cannot carry them with you. Alma 39:15 15 And now, my son, I would say somewhat unto you concerning the coming of Christ. Behold, I say unto you, that it is he that surely shall come to take away the sins of the world; yea, he cometh to declare glad tidings of salvation unto his people. Alma 39:16 16 And now, my son, this was the ministry unto which ye were called, to declare these glad tidings unto this people to prepare their minds; or rather that salvation might come unto them, that they may prepare the minds of their children to hear the word at the time of his coming. Alma 39:17 17 And now I will ease your mind somewhat on this subject. Behold, you marvel why these things should be known so long beforehand. Behold, I say unto you, is not a soul at this time as precious unto God as a soul will be at the time of his coming? Alma 39:18 18 Is it not as necessary that the plan of redemption should be made known unto this people as well as unto their children? Alma 39:19 19 Is it not as easy at this time for the Lord to send his angel to declare these glad tidings unto us as unto our children, or as after the time of his coming? Alma 40 Chapter 40 Alma 40:1 1 Now my son, here is somewhat more I would say unto thee; for I perceive that thy mind is worried concerning the resurrection of the dead. Alma 40:2 2 Behold, I say unto you, that there is no resurrection--or, I would say, in other words, that this mortal does not put on immortality, this corruption does not put on incorruption--until after the coming of Christ. Alma 40:3 3 Behold, he bringeth to pass the resurrection of the dead. But behold, my son, the resurrection is not yet. Now, I unfold unto you a mystery; nevertheless, there are many mysteries which are kept, that no one knoweth them save God himself. But I show unto you one thing which I have inquired diligently of God that I might know--that is concerning the resurrection. Alma 40:4 4 Behold, there is a time appointed that all shall come forth from the dead. Now when this time cometh no one knows; but God knoweth the time which is appointed. Alma 40:5 5 Now, whether there shall be one time, or a second time, or a third time, that men shall come forth from the dead, it mattereth not; for God knoweth all these things; and it sufficeth me to know that this is the case--that there is a time appointed that all shall rise from the dead. Alma 40:6 6 Now there must needs be a space betwixt the time of death and the time of the resurrection. Alma 40:7 7 And now I would inquire what becometh of the souls of men from this time of death to the time appointed for the resurrection? Alma 40:8 8 Now whether there is more than one time appointed for men to rise it mattereth not; for all do not die at once, and this mattereth not; all is as one day with God, and time only is measured unto men. Alma 40:9 9 Therefore, there is a time appointed unto men that they shall rise from the dead; and there is a space between the time of death and the resurrection. And now, concerning this space of time, what becometh of the souls of men is the thing which I have inquired diligently of the Lord to know; and this is the thing of which I do know. Alma 40:10 10 And when the time cometh when all shall rise, then shall they know that God knoweth all the times which are appointed unto man. Alma 40:11 11 Now, concerning the state of the soul between death and the resurrection--Behold, it has been made known unto me by an angel, that the spirits of all men, as soon as they are departed from this mortal body, yea, the spirits of all men, whether they be good or evil, are taken home to that God who gave them life. Alma 40:12 12 And then shall it come to pass, that the spirits of those who are righteous are received into a state of happiness, which is called paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow. Alma 40:13 13 And then shall it come to pass, that the spirits of the wicked, yea, who are evil--for behold, they have no part nor portion of the Spirit of the Lord; for behold, they chose evil works rather than good; therefore the spirit of the devil did enter into them, and take possession of their house--and these shall be cast out into outer darkness; there shall be weeping, and wailing, and gnashing of teeth, and this because of their own iniquity, being led captive by the will of the devil. Alma 40:14 14 Now this is the state of the souls of the wicked, yea, in darkness, and a state of awful, fearful looking for the fiery indignation of the wrath of God upon them; thus they remain in this state, as well as the righteous in paradise, until the time of their resurrection. Alma 40:15 15 Now, there are some that have understood that this state of happiness and this state of misery of the soul, before the resurrection, was a first resurrection. Yea, I admit it may be termed a resurrection, the raising of the spirit or the soul and their consignation to happiness or misery, according to the words which have been spoken. Alma 40:16 16 And behold, again it hath been spoken, that there is a first resurrection, a resurrection of all those who have been, or who are, or who shall be, down to the resurrection of Christ from the dead. Alma 40:17 17 Now, we do not suppose that this first resurrection, which is spoken of in this manner, can be the resurrection of the souls and their consignation to happiness or misery. Ye cannot suppose that this is what it meaneth. Alma 40:18 18 Behold, I say unto you, Nay; but it meaneth the reuniting of the soul with the body, of those from the days of Adam down to the resurrection of Christ. Alma 40:19 19 Now, whether the souls and the bodies of those of whom has been spoken shall all be reunited at once, the wicked as well as the righteous, I do not say; let it suffice; that I say that they all come forth; or in other words, their resurrection cometh to pass before the resurrection of those who die after the resurrection of Christ. Alma 40:20 20 Now, my son, I do not say that their resurrection cometh at the resurrection of Christ; but behold, I give it as my opinion, that the souls and the bodies are reunited, of the righteous, at the resurrection of Christ, and his ascension into heaven. Alma 40:21 21 But whether it be at his resurrection or after, I do not say; but this much I say, that there is a space between death and the resurrection of the body, and a state of the soul in happiness or in misery until the time which is appointed of God that the dead shall come forth, and be reunited, both soul and body, and be brought to stand before God, and be judged according to their works. Alma 40:22 22 Yea, this bringeth about the restoration of those things of which has been spoken by the mouths of the prophets. Alma 40:23 23 The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost; but all things shall be restored to their proper and perfect frame. Alma 40:24 24 And now, my son, this is the restoration of which has been spoken by the mouths of the prophets-- Alma 40:25 25 And then shall the righteous shine forth in the kingdom of God. Alma 40:26 26 But behold, an awful death cometh upon the wicked; for they die as to things pertaining to things of righteousness; for they are unclean, and no unclean thing can inherit the kingdom of God; but they are cast out, and consigned to partake of the fruits of their labors or their works, which have been evil; and they drink the dregs of a bitter cup. Alma 41 Chapter 41 Alma 41:1 1 And now, my son, I have somewhat to say concerning the restoration of which has been spoken; for behold, some have wrested the scriptures, and have gone far astray because of this thing. And I perceive that thy mind has been worried also concerning this thing. But behold, I will explain it unto thee. Alma 41:2 2 I say unto thee, my son, that the plan of restoration is requisite with the justice of God; for it is requisite that all things should be restored to their proper order. Behold, it is requisite and just, according to the power and resurrection of Christ, that the soul of man should be restored to its body, and that every part of the body should be restored to itself. Alma 41:3 3 And it is requisite with the justice of God that men should be judged according to their works; and if their works were good in this life, and the desires of their hearts were good, that they should also, at the last day, be restored unto that which is good. Alma 41:4 4 And if their works are evil they shall be restored unto them for evil. Therefore, all things shall be restored to their proper order, every thing to its natural frame--mortality raised to immortality, corruption to incorruption--raised to endless happiness to inherit the kingdom of God, or to endless misery to inherit the kingdom of the devil, the one on one hand, the other on the other-- Alma 41:5 5 The one raised to happiness according to his desires of happiness, or good according to his desires of good; and the other to evil according to his desires of evil; for as he has desired to do evil all the day long even so shall he have his reward of evil when the night cometh. Alma 41:6 6 And so it is on the other hand. If he hath repented of his sins, and desired righteousness until the end of his days, even so he shall be rewarded unto righteousness. Alma 41:7 7 These are they that are redeemed of the Lord; yea, these are they that are taken out, that are delivered from that endless night of darkness; and thus they stand or fall; for behold, they are their own judges, whether to do good or do evil. Alma 41:8 8 Now, the decrees of God are unalterable; therefore, the way is prepared that whosoever will may walk therein and be saved. Alma 41:9 9 And now behold, my son, do not risk one more offense against your God upon those points of doctrine, which ye have hitherto risked to commit sin. Alma 41:10 10 Do not suppose, because it has been spoken concerning restoration, that ye shall be restored from sin to happiness. Behold, I say unto you, wickedness never was happiness. Alma 41:11 11 And now, my son, all men that are in a state of nature, or I would say, in a carnal state, are in the gall of bitterness and in the bonds of iniquity; they are without God in the world, and they have gone contrary to the nature of God; therefore, they are in a state contrary to the nature of happiness. Alma 41:12 12 And now behold, is the meaning of the word restoration to take a thing of a natural state and place it in an unnatural state, or to place it in a state opposite to its nature? Alma 41:13 13 O, my son, this is not the case; but the meaning of the word restoration is to bring back again evil for evil, or carnal for carnal, or devilish for devilish--good for that which is good; righteous for that which is righteous; just for that which is just; merciful for that which is merciful. Alma 41:14 14 Therefore, my son, see that you are merciful unto your brethren; deal justly, judge righteously, and do good continually; and if ye do all these things then shall ye receive your reward; yea, ye shall have mercy restored unto you again; ye shall have justice restored unto you again; ye shall have a righteous judgment restored unto you again; and ye shall have good rewarded unto you again. Alma 41:15 15 For that which ye do send out shall return unto you again, and be restored; therefore, the word restoration more fully condemneth the sinner, and justifieth him not at all. Alma 42 Chapter 42 Alma 42:1 1 And now, my son, I perceive there is somewhat more which doth worry your mind, which ye cannot understand--which is concerning the justice of God in the punishment of the sinner; for ye do try to suppose that it is injustice that the sinner should be consigned to a state of misery. Alma 42:2 2 Now behold, my son, I will explain this thing unto thee. For behold, after the Lord God sent our first parents forth from the garden of Eden, to till the ground, from whence they were taken--yea, he drew out the man, and he placed at the east end of the garden of Eden, cherubim, and a flaming sword which turned every way, to keep the tree of life-- Alma 42:3 3 Now, we see that the man had become as God, knowing good and evil; and lest he should put forth his hand, and take also of the tree of life, and eat and live forever, the Lord God placed cherubim and the flaming sword, that he should not partake of the fruit-- Alma 42:4 4 And thus we see, that there was a time granted unto man to repent, yea, a probationary time, a time to repent and serve God. Alma 42:5 5 For behold, if Adam had put forth his hand immediately, and partaken of the tree of life, he would have lived forever, according to the word of God, having no space for repentance; yea, and also the word of God would have been void, and the great plan of salvation would have been frustrated. Alma 42:6 6 But behold, it was appointed unto man to die--therefore, as they were cut off from the tree of life they should be cut off from the face of the earth--and man became lost forever, yea, they became fallen man. Alma 42:7 7 And now, ye see by this that our first parents were cut off both temporally and spiritually from the presence of the Lord; and thus we see they became subjects to follow after their own will. Alma 42:8 8 Now behold, it was not expedient that man should be reclaimed from this temporal death, for that would destroy the great plan of happiness. Alma 42:9 9 Therefore, as the soul could never die, and the fall had brought upon all mankind a spiritual death as well as a temporal, that is, they were cut off from the presence of the Lord, it was expedient that mankind should be reclaimed from this spiritual death. Alma 42:10 10 Therefore, as they had become carnal, sensual, and devilish, by nature, this probationary state became a state for them to prepare; it became a preparatory state. Alma 42:11 11 And now remember, my son, if it were not for the plan of redemption, (laying it aside) as soon as they were dead their souls were miserable, being cut off from the presence of the Lord. Alma 42:12 12 And now, there was no means to reclaim men from this fallen state, which man had brought upon himself because of his own disobedience; Alma 42:13 13 Therefore, according to justice, the plan of redemption could not be brought about, only on conditions of repentance of men in this probationary state, yea, this preparatory state; for except it were for these conditions, mercy could not take effect except it should destroy the work of justice. Now the work of justice could not be destroyed; if so, God would cease to be God. Alma 42:14 14 And thus we see that all mankind were fallen, and they were in the grasp of justice; yea, the justice of God, which consigned them forever to be cut off from his presence. Alma 42:15 15 And now, the plan of mercy could not be brought about except an atonement should be made; therefore God himself atoneth for the sins of the world, to bring about the plan of mercy, to appease the demands of justice, that God might be a perfect, just God, and a merciful God also. Alma 42:16 16 Now, repentance could not come unto men except there were a punishment, which also was eternal as the life of the soul should be, affixed opposite to the plan of happiness, which was as eternal also as the life of the soul. Alma 42:17 17 Now, how could a man repent except he should sin? How could he sin if there was no law? How could there be a law save there was a punishment? Alma 42:18 18 Now, there was a punishment affixed, and a just law given, which brought remorse of conscience unto man. Alma 42:19 19 Now, if there was no law given--if a man murdered he should die--would he be afraid he would die if he should murder? Alma 42:20 20 And also, if there was no law given against sin men would not be afraid to sin. Alma 42:21 21 And if there was no law given, if men sinned what could justice do, or mercy either, for they would have no claim upon the creature? Alma 42:22 22 But there is a law given, and a punishment affixed, and a repentance granted; which repentance mercy claimeth; otherwise, justice claimeth the creature and executeth the law, and the law inflicteth the punishment; if not so, the works of justice would be destroyed, and God would cease to be God. Alma 42:23 23 But God ceaseth not to be God, and mercy claimeth the penitent, and mercy cometh because of the atonement; and the atonement bringeth to pass the resurrection of the dead; and the resurrection of the dead bringeth back men into the presence of God; and thus they are restored into his presence, to be judged according to their works, according to the law and justice. Alma 42:24 24 For behold, justice exerciseth all his demands, and also mercy claimeth all which is her own; and thus, none but the truly penitent are saved. Alma 42:25 25 What, do ye suppose that mercy can rob justice? I say unto you, Nay; not one whit. If so, God would cease to be God. Alma 42:26 26 And thus God bringeth about his great and eternal purposes, which were prepared from the foundation of the world. And thus cometh about the salvation and the redemption of men, and also their destruction and misery. Alma 42:27 27 Therefore, O my son, whosoever will come may come and partake of the waters of life freely; and whosoever will not come the same is not compelled to come; but in the last day it shall be restored unto him according to his deeds. Alma 42:28 28 If he has desired to do evil, and has not repented in his days, behold, evil shall be done unto him, according to the restoration of God. Alma 42:29 29 And now, my son, I desire that ye should let these things trouble you no more, and only let your sins trouble you, with that trouble which shall bring you down unto repentance. Alma 42:30 30 O my son, I desire that ye should deny the justice of God no more. Do not endeavor to excuse yourself in the least point because of your sins, by denying the justice of God; but do you let the justice of God, and his mercy, and his long-suffering have full sway in your heart; and let it bring you down to the dust in humility. Alma 42:31 31 And now, O my son, ye are called of God to preach the word unto this people. And now, my son, go thy way, declare the word with truth and soberness, that thou mayest bring souls unto repentance, that the great plan of mercy may have claim upon them. And may God grant unto you even according to my words. Amen. Alma 43 Chapter 43 Alma 43:1 1 And now it came to pass that the sons of Alma did go forth among the people, to declare the word unto them. And Alma, also, himself, could not rest, and he also went forth. Alma 43:2 2 Now we shall say no more concerning their preaching, except that they preached the word, and the truth, according to the spirit of prophecy and revelation; and they preached after the holy order of God by which they were called. Alma 43:3 3 And now I return to an account of the wars between the Nephites and the Lamanites, in the eighteenth year of the reign of the judges. Alma 43:4 4 For behold, it came to pass that the Zoramites became Lamanites; therefore, in the commencement of the eighteenth year the people of the Nephites saw that the Lamanites were coming upon them; therefore they made preparations for war; yea, they gathered together their armies in the land of Jershon. Alma 43:5 5 And it came to pass that the Lamanites came with their thousands; and they came into the land of Antionum, which is the land of the Zoramites; and a man by the name of Zerahemnah was their leader. Alma 43:6 6 And now, as the Amalekites were of a more wicked and murderous disposition than the Lamanites were, in and of themselves, therefore, Zerahemnah appointed chief captains over the Lamanites, and they were all Amalekites and Zoramites. Alma 43:7 7 Now this he did that he might preserve their hatred towards the Nephites, that he might bring them into subjection to the accomplishment of his designs. Alma 43:8 8 For behold, his designs were to stir up the Lamanites to anger against the Nephites; this he did that he might usurp great power over them, and also that he might gain power over the Nephites by bringing them into bondage. Alma 43:9 9 And now the design of the Nephites was to support their lands, and their houses, and their wives, and their children, that they might preserve them from the hands of their enemies; and also that they might preserve their rights and their privileges, yea, and also their liberty, that they might worship God according to their desires. Alma 43:10 10 For they knew that if they should fall into the hands of the Lamanites, that whosoever should worship God in spirit and in truth, the true and the living God, the Lamanites would destroy. Alma 43:11 11 Yea, and they also knew the extreme hatred of the Lamanites towards their brethren, who were the people of Anti-Nephi-Lehi, who were called the people of Ammon--and they would not take up arms, yea, they had entered into a covenant and they would not break it--therefore, if they should fall into the hands of the Lamanites they would be destroyed. Alma 43:12 12 And the Nephites would not suffer that they should be destroyed; therefore they gave them lands for their inheritance. Alma 43:13 13 And the people of Ammon did give unto the Nephites a large portion of their substance to support their armies; and thus the Nephites were compelled, alone, to withstand against the Lamanites, who were a compound of Laman and Lemuel, and the sons of Ishmael, and all those who had dissented from the Nephites, who were Amalekites and Zoramites, and the descendants of the priests of Noah. Alma 43:14 14 Now those descendants were as numerous, nearly, as were the Nephites; and thus the Nephites were obliged to contend with their brethren, even unto bloodshed. Alma 43:15 15 And it came to pass as the armies of the Lamanites had gathered together in the land of Antionum, behold, the armies of the Nephites were prepared to meet them in the land of Jershon. Alma 43:16 16 Now, the leader of the Nephites, or the man who had been appointed to be the chief captain over the Nephites--now the chief captain took the command of all the armies of the Nephites--and his name was Moroni; Alma 43:17 17 And Moroni took all the command, and the government of their wars. And he was only twenty and five years old when he was appointed chief captain over the armies of the Nephites. Alma 43:18 18 And it came to pass that he met the Lamanites in the borders of Jershon, and his people were armed with swords, and with cimeters, and all manner of weapons of war. Alma 43:19 19 And when the armies of the Lamanites saw that the people of Nephi, or that Moroni, had prepared his people with breastplates and with arm-shields, yea, and also shields to defend their heads, and also they were dressed with thick clothing-- Alma 43:20 20 Now the army of Zerahemnah was not prepared with any such thing; they had only their swords and their cimeters, their bows and their arrows, their stones and their slings; and they were naked, save it were a skin which was girded about their loins; yea, all were naked, save it were the Zoramites and the Amalekites; Alma 43:21 21 But they were not armed with breastplates, nor shields--therefore, they were exceedingly afraid of the armies of the Nephites because of their armor, notwithstanding their number being so much greater than the Nephites. Alma 43:22 22 Behold, now it came to pass that they durst not come against the Nephites in the borders of Jershon; therefore they departed out of the land of Antionum into the wilderness, and took their journey round about in the wilderness, away by the head of the river Sidon, that they might come into the land of Manti and take possession of the land; for they did not suppose that the armies of Moroni would know whither they had gone. Alma 43:23 23 But it came to pass, as soon as they had departed into the wilderness Moroni sent spies into the wilderness to watch their camp; and Moroni, also, knowing of the prophecies of Alma, sent certain men unto him, desiring him that he should inquire of the Lord whither the armies of the Nephites should go to defend themselves against the Lamanites. Alma 43:24 24 And it came to pass that the word of the Lord came unto Alma, and Alma informed the messengers of Moroni, that the armies of the Lamanites were marching round about in the wilderness, that they might come over into the land of Manti, that they might commence an attack upon the weaker part of the people. And those messengers went and delivered the message unto Moroni. Alma 43:25 25 Now Moroni, leaving a part of his army in the land of Jershon, lest by any means a part of the Lamanites should come into that land and take possession of the city, took the remaining part of his army and marched over into the land of Manti. Alma 43:26 26 And he caused that all the people in that quarter of the land should gather themselves together to battle against the Lamanites, to defend their lands and their country, their rights and their liberties; therefore they were prepared against the time of the coming of the Lamanites. Alma 43:27 27 And it came to pass that Moroni caused that his army should be secreted in the valley which was near the bank of the river Sidon, which was on the west of the river Sidon in the wilderness. Alma 43:28 28 And Moroni placed spies round about, that he might know when the camp of the Lamanites should come. Alma 43:29 29 And now, as Moroni knew the intention of the Lamanites, that it was their intention to destroy their brethren, or to subject them and bring them into bondage that they might establish a kingdom unto themselves over all the land; Alma 43:30 30 And he also knowing that it was the only desire of the Nephites to preserve their lands, and their liberty, and their church, therefore he thought it no sin that he should defend them by stratagem; therefore, he found by his spies which course the Lamanites were to take. Alma 43:31 31 Therefore, he divided his army and brought a part over into the valley, and concealed them on the east, and on the south of the hill Riplah; Alma 43:32 32 And the remainder he concealed in the west valley, on the west of the river Sidon, and so down into the borders of the land Manti. Alma 43:33 33 And thus having placed his army according to his desire, he was prepared to meet them. Alma 43:34 34 And it came to pass that the Lamanites came up on the north of the hill, where a part of the army of Moroni was concealed. Alma 43:35 35 And as the Lamanites had passed the hill Riplah, and came into the valley, and began to cross the river Sidon, the army which was concealed on the south of the hill, which was led by a man whose name was Lehi, and he led his army forth and encircled the Lamanites about on the east in their rear. Alma 43:36 36 And it came to pass that the Lamanites, when they saw the Nephites coming upon them in their rear, turned them about and began to contend with the army of Lehi. Alma 43:37 37 And the work of death commenced on both sides, but it was more dreadful on the part of the Lamanites, for their nakedness was exposed to the heavy blows of the Nephites with their swords and their cimeters, which brought death almost at every stroke. Alma 43:38 38 While on the other hand, there was now and then a man fell among the Nephites, by their swords and the loss of blood, they being shielded from the more vital parts of the body, or the more vital parts of the body being shielded from the strokes of the Lamanites, by their breastplates, and their arm-shields, and their head-plates; and thus the Nephites did carry on the work of death among the Lamanites. Alma 43:39 39 And it came to pass that the Lamanites became frightened, because of the great destruction among them, even until they began to flee towards the river Sidon. Alma 43:40 40 And they were pursued by Lehi and his men; and they were driven by Lehi into the waters of Sidon, and they crossed the waters of Sidon. And Lehi retained his armies upon the bank of the river Sidon that they should not cross. Alma 43:41 41 And it came to pass that Moroni and his army met the Lamanites in the valley, on the other side of the river Sidon, and began to fall upon them and to slay them. Alma 43:42 42 And the Lamanites did flee again before them, towards the land of Manti; and they were met again by the armies of Moroni. Alma 43:43 43 Now in this case the Lamanites did fight exceedingly; yea, never had the Lamanites been known to fight with such exceedingly great strength and courage, no, not even from the beginning. Alma 43:44 44 And they were inspired by the Zoramites and the Amalekites, who were their chief captains and leaders, and by Zerahemnah, who was their chief captain, or their chief leader and commander; yea, they did fight like dragons, and many of the Nephites were slain by their hands, yea, for they did smite in two many of their head-plates, and they did pierce many of their breastplates, and they did smite off many of their arms; and thus the Lamanites did smite in their fierce anger. Alma 43:45 45 Nevertheless, the Nephites were inspired by a better cause, for they were not fighting for monarchy nor power but they were fighting for their homes and their liberties, their wives and their children, and their all, yea, for their rites of worship and their church. Alma 43:46 46 And they were doing that which they felt was the duty which they owed to their God; for the Lord had said unto them, and also unto their fathers, that: Inasmuch as ye are not guilty of the first offense, neither the second, ye shall not suffer yourselves to be slain by the hands of your enemies. Alma 43:47 47 And again, the Lord has said that: Ye shall defend your families even unto bloodshed. Therefore for this cause were the Nephites contending with the Lamanites, to defend themselves, and their families, and their lands, their country, and their rights, and their religion. Alma 43:48 48 And it came to pass that when the men of Moroni saw the fierceness and the anger of the Lamanites, they were about to shrink and flee from them. And Moroni, perceiving their intent, sent forth and inspired their hearts with these thoughts--yea, the thoughts of their lands, their liberty, yea, their freedom from bondage. Alma 43:49 49 And it came to pass that they turned upon the Lamanites, and they cried with one voice unto the Lord their God, for their liberty and their freedom from bondage. Alma 43:50 50 And they began to stand against the Lamanites with power; and in that selfsame hour that they cried unto the Lord for their freedom, the Lamanites began to flee before them; and they fled even to the waters of Sidon. Alma 43:51 51 Now, the Lamanites were more numerous, yea, by more than double the number of the Nephites; nevertheless, they were driven insomuch that they were gathered together in one body in the valley, upon the bank by the river Sidon. Alma 43:52 52 Therefore the armies of Moroni encircled them about, yea, even on both sides of the river, for behold, on the east were the men of Lehi. Alma 43:53 53 Therefore when Zerahemnah saw the men of Lehi on the east of the river Sidon, and the armies of Moroni on the west of the river Sidon, that they were encircled about by the Nephites, they were struck with terror. Alma 43:54 54 Now Moroni, when he saw their terror, commanded his men that they should stop shedding their blood. Alma 44 Chapter 44 Alma 44:1 1 And it came to pass that they did stop and withdrew a pace from them. And Moroni said unto Zerahemnah: Behold, Zerahemnah, that we do not desire to be men of blood. Ye know that ye are in our hands, yet we do not desire to slay you. Alma 44:2 2 Behold, we have not come out to battle against you that we might shed your blood for power; neither do we desire to bring any one to the yoke of bondage. But this is the very cause for which ye have come against us; yea, and ye are angry with us because of our religion. Alma 44:3 3 But now, ye behold that the Lord is with us; and ye behold that he has delivered you into our hands. And now I would that ye should understand that this is done unto us because of our religion and our faith in Christ. And now ye see that ye cannot destroy this our faith. Alma 44:4 4 Now ye see that this is the true faith of God; yea, ye see that God will support, and keep, and preserve us, so long as we are faithful unto him, and unto our faith, and our religion; and never will the Lord suffer that we shall be destroyed except we should fall into transgression and deny our faith. Alma 44:5 5 And now, Zerahemnah, I command you, in the name of that all-powerful God, who has strengthened our arms that we have gained power over you, by our faith, by our religion, and by our rites of worship, and by our church, and by the sacred support which we owe to our wives and our children, by that liberty which binds us to our lands and our country; yea, and also by the maintenance of the sacred word of God, to which we owe all our happiness; and by all that is most dear unto us-- Alma 44:6 6 Yea, and this is not all; I command you by all the desires which ye have for life, that ye deliver up your weapons of war unto us, and we will seek not your blood, but we will spare your lives, if ye will go your way and come not again to war against us. Alma 44:7 7 And now, if ye do not this, behold, ye are in our hands, and I will command my men that they shall fall upon you, and inflict the wounds of death in your bodies, that ye may become extinct; and then we will see who shall have power over this people; yea, we will see who shall be brought into bondage. Alma 44:8 8 And now it came to pass that when Zerahemnah had heard these sayings he came forth and delivered up his sword and his cimeter, and his bow into the hands of Moroni, and said unto him: Behold, here are our weapons of war; we will deliver them up unto you, but we will not suffer ourselves to take an oath unto you, which we know that we shall break, and also our children; but take our weapons of war, and suffer that we may depart into the wilderness; otherwise we will retain our swords, and we will perish or conquer. Alma 44:9 9 Behold, we are not of your faith; we do not believe that it is God that has delivered us into your hands; but we believe that it is your cunning that has preserved you from our swords. Behold, it is your breastplates and your shields that have preserved you. Alma 44:10 10 And now when Zerahemnah had made an end of speaking these words, Moroni returned the sword and the weapons of war, which he had received, unto Zerahemnah, saying: Behold, we will end the conflict. Alma 44:11 11 Now I cannot recall the words which I have spoken, therefore as the Lord liveth, ye shall not depart except ye depart with an oath that ye will not return again against us to war. Now as ye are in our hands we will spill your blood upon the ground, or ye shall submit to the conditions which I have proposed. Alma 44:12 12 And now when Moroni had said these words, Zerahemnah retained his sword, and he was angry with Moroni, and he rushed forward that he might slay Moroni; but as he raised his sword, behold, one of Moroni's soldiers smote it even to the earth, and it broke by the hilt; and he also smote Zerahemnah that he took off his scalp and it fell to the earth. And Zerahemnah withdrew from before them into the midst of his soldiers. Alma 44:13 13 And it came to pass that the soldier who stood by, who smote off the scalp of Zerahemnah, took up the scalp from off the ground by the hair, and laid it upon the point of his sword, and stretched it forth unto them, saying unto them with a loud voice: Alma 44:14 14 Even as this scalp has fallen to the earth, which is the scalp of your chief, so shall ye fall to the earth except ye will deliver up your weapons of war and depart with a covenant of peace. Alma 44:15 15 Now there were many, when they heard these words and saw the scalp which was upon the sword, that were struck with fear; and many came forth and threw down their weapons of war at the feet of Moroni, and entered into a covenant of peace. And as many as entered into a covenant they suffered to depart into the wilderness. Alma 44:16 16 Now it came to pass that Zerahemnah was exceedingly wroth, and he did stir up the remainder of his soldiers to anger, to contend more powerfully against the Nephites. Alma 44:17 17 And now Moroni was angry, because of the stubbornness of the Lamanites; therefore he commanded his people that they should fall upon them and slay them. And it came to pass that they began to slay them; yea, and the Lamanites did contend with their swords and their might. Alma 44:18 18 But behold, their naked skins and their bare heads were exposed to the sharp swords of the Nephites; yea, behold they were pierced and smitten, yea, and did fall exceedingly fast before the swords of the Nephites; and they began to be swept down, even as the soldier of Moroni had prophesied. Alma 44:19 19 Now Zerahemnah, when he saw that they were all about to be destroyed, cried mightily unto Moroni, promising that he would covenant and also his people with them, if they would spare the remainder of their lives, that they never would come to war again against them. Alma 44:20 20 And it came to pass that Moroni caused that the work of death should cease again among the people. And he took the weapons of war from the Lamanites; and after they had entered into a covenant with him of peace they were suffered to depart into the wilderness. Alma 44:21 21 Now the number of their dead was not numbered because of the greatness of the number; yea, the number of their dead was exceedingly great, both on the Nephites and on the Lamanites. Alma 44:22 22 And it came to pass that they did cast their dead into the waters of Sidon, and they have gone forth and are buried in the depths of the sea. Alma 44:23 23 And the armies of the Nephites, or of Moroni, returned and came to their houses and their lands. Alma 44:24 24 And thus ended the eighteenth year of the reign of the judges over the people of Nephi. And thus ended the record of Alma, which was written upon the plates of Nephi. Alma 45 Chapter 45 Alma 45:1 1 Behold, now it came to pass that the people of Nephi were exceedingly rejoiced, because the Lord had again delivered them out of the hands of their enemies; therefore they gave thanks unto the Lord their God; yea, and they did fast much and pray much, and they did worship God with exceedingly great joy. Alma 45:2 2 And it came to pass in the nineteenth year of the reign of the judges over the people of Nephi, that Alma came unto his son Helaman and said unto him: Believest thou the words which I spake unto thee concerning those records which have been kept? Alma 45:3 3 And Helaman said unto him: Yea, I believe. Alma 45:4 4 And Alma said again: Believest thou in Jesus Christ, who shall come? Alma 45:5 5 And he said: Yea, I believe all the words which thou hast spoken. Alma 45:6 6 And Alma said unto him again: Will ye keep my commandments? Alma 45:7 7 And he said: Yea, I will keep thy commandments with all my heart. Alma 45:8 8 Then Alma said unto him: Blessed art thou; and the Lord shall prosper thee in this land. Alma 45:9 9 But behold, I have somewhat to prophesy unto thee; but what I prophesy unto thee ye shall not make known; yea, what I prophesy unto thee shall not be made known, even until the prophecy is fulfilled; therefore write the words which I shall say. Alma 45:10 10 And these are the words: Behold, I perceive that this very people, the Nephites, according to the spirit of revelation which is in me, in four hundred years from the time that Jesus Christ shall manifest himself unto them, shall dwindle in unbelief. Alma 45:11 11 Yea, and then shall they see wars and pestilences, yea, famines and bloodshed, even until the people of Nephi shall become extinct-- Alma 45:12 12 Yea, and this because they shall dwindle in unbelief and fall into the works of darkness, and lasciviousness, and all manner of iniquities; yea, I say unto you, that because they shall sin against so great light and knowledge, yea, I say unto you, that from that day, even the fourth generation shall not all pass away before this great iniquity shall come. Alma 45:13 13 And when that great day cometh, behold, the time very soon cometh that those who are now, or the seed of those who are now numbered among the people of Nephi, shall no more be numbered among the people of Nephi. Alma 45:14 14 But whosoever remaineth, and is not destroyed in that great and dreadful day, shall be numbered among the Lamanites, and shall become like unto them, all, save it be a few who shall be called the disciples of the Lord; and them shall the Lamanites pursue even until they shall become extinct. And now, because of iniquity, this prophecy shall be fulfilled. Alma 45:15 15 And now it came to pass that after Alma had said these things to Helaman, he blessed him, and also his other sons; and he also blessed the earth for the righteous' sake. Alma 45:16 16 And he said: Thus saith the Lord God--Cursed shall be the land, yea, this land, unto every nation, kindred, tongue, and people, unto destruction, which do wickedly, when they are fully ripe; and as I have said so shall it be; for this is the cursing and the blessing of God upon the land, for the Lord cannot look upon sin with the least degree of allowance. Alma 45:17 17 And now, when Alma had said these words he blessed the church, yea, all those who should stand fast in the faith from that time henceforth. Alma 45:18 18 And when Alma had done this he departed out of the land of Zarahemla, as if to go into the land of Melek. And it came to pass that he was never heard of more; as to his death or burial we know not of. Alma 45:19 19 Behold, this we know, that he was a righteous man; and the saying went abroad in the church that he was taken up by the Spirit, or buried by the hand of the Lord, even as Moses. But behold, the scriptures saith the Lord took Moses unto himself; and we suppose that he has also received Alma in the spirit, unto himself; therefore, for this cause we know nothing concerning his death and burial. Alma 45:20 20 And now it came to pass in the commencement of the nineteenth year of the reign of the judges over the people of Nephi, that Helaman went forth among the people to declare the word unto them. Alma 45:21 21 For behold, because of their wars with the Lamanites and the many little dissensions and disturbances which had been among the people, it became expedient that the word of God should be declared among them, yea, and that a regulation should be made throughout the church. Alma 45:22 22 Therefore, Helaman and his brethren went forth to establish the church again in all the land, yea, in every city throughout all the land which was possessed by the people of Nephi. And it came to pass that they did appoint priests and teachers throughout all the land, over all the churches. Alma 45:23 23 And now it came to pass that after Helaman and his brethren had appointed priests and teachers over the churches that there arose a dissension among them, and they would not give heed to the words of Helaman and his brethren; Alma 45:24 24 But they grew proud, being lifted up in their hearts, because of their exceedingly great riches; therefore they grew rich in their own eyes, and would not give heed to their words, to walk uprightly before God. Alma 46 Chapter 46 Alma 46:1 1 And it came to pass that as many as would not hearken to the words of Helaman and his brethren were gathered together against their brethren. Alma 46:2 2 And now behold, they were exceedingly wroth, insomuch that they were determined to slay them. Alma 46:3 3 Now the leader of those who were wroth against their brethren was a large and a strong man; and his name was Amalickiah. Alma 46:4 4 And Amalickiah was desirous to be a king; and those people who were wroth were also desirous that he should be their king; and they were the greater part of them the lower judges of the land, and they were seeking for power. Alma 46:5 5 And they had been led by the flatteries of Amalickiah, that if they would support him and establish him to be their king that he would make them rulers over the people. Alma 46:6 6 Thus they were led away by Amalickiah to dissensions, notwithstanding the preaching of Helaman and his brethren, yea, notwithstanding their exceedingly great care over the church, for they were high priests over the church. Alma 46:7 7 And there were many in the church who believed in the flattering words of Amalickiah, therefore they dissented even from the church; and thus were the affairs of the people of Nephi exceedingly precarious and dangerous, notwithstanding their great victory which they had had over the Lamanites, and their great rejoicings which they had had because of their deliverance by the hand of the Lord. Alma 46:8 8 Thus we see how quick the children of men do forget the Lord their God, yea, how quick to do iniquity, and to be led away by the evil one. Alma 46:9 9 Yea, and we also see the great wickedness one very wicked man can cause to take place among the children of men. Alma 46:10 10 Yea, we see that Amalickiah, because he was a man of cunning device and a man of many flattering words, that he led away the hearts of many people to do wickedly; yea, and to seek to destroy the church of God, and to destroy the foundation of liberty which God had granted unto them, or which blessing God had sent upon the face of the land for the righteous' sake. Alma 46:11 11 And now it came to pass that when Moroni, who was the chief commander of the armies of the Nephites, had heard of these dissensions, he was angry with Amalickiah. Alma 46:12 12 And it came to pass that he rent his coat; and he took a piece thereof, and wrote upon it--In memory of our God, our religion, and freedom, and our peace, our wives, and our children--and he fastened it upon the end of a pole. Alma 46:13 13 And he fastened on his head-plate, and his breastplate, and his shields, and girded on his armor about his loins; and he took the pole, which had on the end thereof his rent coat, (and he called it the title of liberty) and he bowed himself to the earth, and he prayed mightily unto his God for the blessings of liberty to rest upon his brethren, so long as there should a band of Christians remain to possess the land-- Alma 46:14 14 For thus were all the true believers of Christ, who belonged to the church of God, called by those who did not belong to the church. Alma 46:15 15 And those who did belong to the church were faithful; yea, all those who were true believers in Christ took upon them, gladly, the name of Christ, or Christians as they were called, because of their belief in Christ who should come. Alma 46:16 16 And therefore, at this time, Moroni prayed that the cause of the Christians, and the freedom of the land might be favored. Alma 46:17 17 And it came to pass that when he had poured out his soul to God, he named all the land which was south of the land Desolation, yea, and in fine, all the land, both on the north and on the south--A chosen land, and the land of liberty. Alma 46:18 18 And he said: Surely God shall not suffer that we, who are despised because we take upon us the name of Christ, shall be trodden down and destroyed, until we bring it upon us by our own transgressions. Alma 46:19 19 And when Moroni had said these words, he went forth among the people, waving the rent part of his garment in the air, that all might see the writing which he had written upon the rent part, and crying with a loud voice, saying: Alma 46:20 20 Behold, whosoever will maintain this title upon the land, let them come forth in the strength of the Lord, and enter into a covenant that they will maintain their rights, and their religion, that the Lord God may bless them. Alma 46:21 21 And it came to pass that when Moroni had proclaimed these words, behold, the people came running together with their armor girded about their loins, rending their garments in token, or as a covenant, that they would not forsake the Lord their God; or, in other words, if they should transgress the commandments of God, or fall into transgression, and be ashamed to take upon them the name of Christ, the Lord should rend them even as they had rent their garments. Alma 46:22 22 Now this was the covenant which they made, and they cast their garments at the feet of Moroni, saying: We covenant with our God, that we shall be destroyed, even as our brethren in the land northward, if we shall fall into transgression; yea, he may cast us at the feet of our enemies, even as we have cast our garments at thy feet to be trodden under foot, if we shall fall into transgression. Alma 46:23 23 Moroni said unto them: Behold, we are a remnant of the seed of Jacob; yea, we are a remnant of the seed of Joseph, whose coat was rent by his brethren into many pieces; yea, and now behold, let us remember to keep the commandments of God, or our garments shall be rent by our brethren, and we be cast into prison, or be sold, or be slain. Alma 46:24 24 Yea, let us preserve our liberty as a remnant of Joseph; yea, let us remember the words of Jacob, before his death, for behold, he saw that a part of the remnant of the coat of Joseph was preserved and had not decayed. And he said--Even as this remnant of garment of my son hath been preserved, so shall a remnant of the seed of my son be preserved by the hand of God, and be taken unto himself, while the remainder of the seed of Joseph shall perish, even as the remnant of his garment. Alma 46:25 25 Now behold, this giveth my soul sorrow; nevertheless, my soul hath joy in my son, because of that part of his seed which shall be taken unto God. Alma 46:26 26 Now behold, this was the language of Jacob. Alma 46:27 27 And now who knoweth but what the remnant of the seed of Joseph, which shall perish as his garment, are those who have dissented from us? Yea, and even it shall be ourselves if we do not stand fast in the faith of Christ. Alma 46:28 28 And now it came to pass that when Moroni had said these words he went forth, and also sent forth in all the parts of the land where there were dissensions, and gathered together all the people who were desirous to maintain their liberty, to stand against Amalickiah and those who had dissented, who were called Amalickiahites. Alma 46:29 29 And it came to pass that when Amalickiah saw that the people of Moroni were more numerous than the Amalickiahites--and he also saw that his people were doubtful concerning the justice of the cause in which they had undertaken--therefore, fearing that he should not gain the point, he took those of his people who would and departed into the land of Nephi. Alma 46:30 30 Now Moroni thought it was not expedient that the Lamanites should have any more strength; therefore he thought to cut off the people of Amalickiah, or to take them and bring them back, and put Amalickiah to death; yea, for he knew that he would stir up the Lamanites to anger against them, and cause them to come to battle against them; and this he knew that Amalickiah would do that he might obtain his purposes. Alma 46:31 31 Therefore Moroni thought it was expedient that he should take his armies, who had gathered themselves together, and armed themselves, and entered into a covenant to keep the peace--and it came to pass that he took his army and marched out with his tents into the wilderness, to cut off the course of Amalickiah in the wilderness. Alma 46:32 32 And it came to pass that he did according to his desires, and marched forth into the wilderness, and headed the armies of Amalickiah. Alma 46:33 33 And it came to pass that Amalickiah fled with a small number of his men, and the remainder were delivered up into the hands of Moroni and were taken back into the land of Zarahemla. Alma 46:34 34 Now, Moroni being a man who was appointed by the chief judges and the voice of the people, therefore he had power according to his will with the armies of the Nephites, to establish and to exercise authority over them. Alma 46:35 35 And it came to pass that whomsoever of the Amalickiahites that would not enter into a covenant to support the cause of freedom, that they might maintain a free government, he caused to be put to death; and there were but few who denied the covenant of freedom. Alma 46:36 36 And it came to pass also, that he caused the title of liberty to be hoisted upon every tower which was in all the land, which was possessed by the Nephites; and thus Moroni planted the standard of liberty among the Nephites. Alma 46:37 37 And they began to have peace again in the land; and thus they did maintain peace in the land until nearly the end of the nineteenth year of the reign of the judges. Alma 46:38 38 And Helaman and the high priests did also maintain order in the church; yea, even for the space of four years did they have much peace and rejoicing in the church. Alma 46:39 39 And it came to pass that there were many who died, firmly believing that their souls were redeemed by the Lord Jesus Christ; thus they went out of the world rejoicing. Alma 46:40 40 And there were some who died with fevers, which at some seasons of the year were very frequent in the land--but not so much so with fevers, because of the excellent qualities of the many plants and roots which God had prepared to remove the cause of diseases, to which men were subject by the nature of the climate-- Alma 46:41 41 But there were many who died with old age; and those who died in the faith of Christ are happy in him, as we must needs suppose. Alma 47 Chapter 47 Alma 47:1 1 Now we will return in our record to Amalickiah and those who had fled with him into the wilderness; for, behold, he had taken those who went with him, and went up in the land of Nephi among the Lamanites, and did stir up the Lamanites to anger against the people of Nephi, insomuch that the king of the Lamanites sent a proclamation throughout all his land, among all his people, that they should gather themselves together again to go to battle against the Nephites. Alma 47:2 2 And it came to pass that when the proclamation had gone forth among them they were exceedingly afraid; yea, they feared to displease the king, and they also feared to go to battle against the Nephites lest they should lose their lives. And it came to pass that they would not, or the more part of them would not, obey the commandments of the king. Alma 47:3 3 And now it came to pass that the king was wroth because of their disobedience; therefore he gave Amalickiah the command of that part of his army which was obedient unto his commands, and commanded him that he should go forth and compel them to arms. Alma 47:4 4 Now behold, this was the desire of Amalickiah; for he being a very subtle man to do evil therefore he laid the plan in his heart to dethrone the king of the Lamanites. Alma 47:5 5 And now he had got the command of those parts of the Lamanites who were in favor of the king; and he sought to gain favor of those who were not obedient; therefore he went forward to the place which was called Onidah, for thither had all the Lamanites fled; for they discovered the army coming, and, supposing that they were coming to destroy them, therefore they fled to Onidah, to the place of arms. Alma 47:6 6 And they had appointed a man to be a king and a leader over them, being fixed in their minds with a determined resolution that they would not be subjected to go against the Nephites. Alma 47:7 7 And it came to pass that they had gathered themselves together upon the top of the mount which was called Antipas, in preparation to battle. Alma 47:8 8 Now it was not Amalickiah's intention to give them battle according to the commandments of the king; but behold, it was his intention to gain favor with the armies of the Lamanites, that he might place himself at their head and dethrone the king and take possession of the kingdom. Alma 47:9 9 And behold, it came to pass that he caused his army to pitch their tents in the valley which was near the mount Antipas. Alma 47:10 10 And it came to pass that when it was night he sent a secret embassy into the mount Antipas, desiring that the leader of those who were upon the mount, whose name was Lehonti, that he should come down to the foot of the mount, for he desired to speak with him. Alma 47:11 11 And it came to pass that when Lehonti received the message he durst not go down to the foot of the mount. And it came to pass that Amalickiah sent again the second time, desiring him to come down. And it came to pass that Lehonti would not; and he sent again the third time. Alma 47:12 12 And it came to pass that when Amalickiah found that he could not get Lehonti to come down off from the mount, he went up into the mount, nearly to Lehonti's camp; and he sent again the fourth time his message unto Lehonti, desiring that he would come down, and that he would bring his guards with him. Alma 47:13 13 And it came to pass that when Lehonti had come down with his guards to Amalickiah, that Amalickiah desired him to come down with his army in the night-time, and surround those men in their camps over whom the king had given him command, and that he would deliver them up into Lehonti's hands, if he would make him (Amalickiah) a second leader over the whole army. Alma 47:14 14 And it came to pass that Lehonti came down with his men and surrounded the men of Amalickiah, so that before they awoke at the dawn of day they were surrounded by the armies of Lehonti. Alma 47:15 15 And it came to pass that when they saw that they were surrounded, they plead with Amalickiah that he would suffer them to fall in with their brethren, that they might not be destroyed. Now this was the very thing which Amalickiah desired. Alma 47:16 16 And it came to pass that he delivered his men, contrary to the commands of the king. Now this was the thing that Amalickiah desired, that he might accomplish his designs in dethroning the king. Alma 47:17 17 Now it was the custom among the Lamanites, if their chief leader was killed, to appoint the second leader to be their chief leader. Alma 47:18 18 And it came to pass that Amalickiah caused that one of his servants should administer poison by degrees to Lehonti, that he died. Alma 47:19 19 Now, when Lehonti was dead, the Lamanites appointed Amalickiah to be their leader and their chief commander. Alma 47:20 20 And it came to pass that Amalickiah marched with his armies (for he had gained his desires) to the land of Nephi, to the city of Nephi, which was the chief city. Alma 47:21 21 And the king came out to meet him with his guards, for he supposed that Amalickiah had fulfilled his commands, and that Amalickiah had gathered together so great an army to go against the Nephites to battle. Alma 47:22 22 But behold, as the king came out to meet him Amalickiah caused that his servants should go forth to meet the king. And they went and bowed themselves before the king, as if to reverence him because of his greatness. Alma 47:23 23 And it came to pass that the king put forth his hand to raise them, as was the custom with the Lamanites, as a token of peace, which custom they had taken from the Nephites. Alma 47:24 24 And it came to pass that when he had raised the first from the ground, behold he stabbed the king to the heart; and he fell to the earth. Alma 47:25 25 Now the servants of the king fled; and the servants of Amalickiah raised a cry, saying: Alma 47:26 26 Behold, the servants of the king have stabbed him to the heart, and he has fallen and they have fled; behold, come and see. Alma 47:27 27 And it came to pass that Amalickiah commanded that his armies should march forth and see what had happened to the king; and when they had come to the spot, and found the king lying in his gore, Amalickiah pretended to be wroth, and said: Whosoever loved the king, let him go forth, and pursue his servants that they may be slain. Alma 47:28 28 And it came to pass that all they who loved the king, when they heard these words, came forth and pursued after the servants of the king. Alma 47:29 29 Now when the servants of the king saw an army pursuing after them, they were frightened again, and fled into the wilderness, and came over into the land of Zarahemla and joined the people of Ammon. Alma 47:30 30 And the army which pursued after them returned, having pursued after them in vain; and thus Amalickiah, by his fraud, gained the hearts of the people. Alma 47:31 31 And it came to pass on the morrow he entered the city Nephi with his armies, and took possession of the city. Alma 47:32 32 And now it came to pass that the queen, when she had heard that the king was slain--for Amalickiah had sent an embassy to the queen informing her that the king had been slain by his servants, that he had pursued them with his army, but it was in vain, and they had made their escape-- Alma 47:33 33 Therefore, when the queen had received this message she sent unto Amalickiah, desiring him that he would spare the people of the city; and she also desired him that he should come in unto her; and she also desired him that he should bring witnesses with him to testify concerning the death of the king. Alma 47:34 34 And it came to pass that Amalickiah took the same servant that slew the king, and all them who were with him, and went in unto the queen, unto the place where she sat; and they all testified unto her that the king was slain by his own servants; and they said also: They have fled; does not this testify against them? And thus they satisfied the queen concerning the death of the king. Alma 47:35 35 And it came to pass that Amalickiah sought the favor of the queen, and took her unto him to wife; and thus by his fraud, and by the assistance of his cunning servants, he obtained the kingdom; yea, he was acknowledged king throughout all the land, among all the people of the Lamanites, who were composed of the Lamanites and the Lemuelites and the Ishmaelites, and all the dissenters of the Nephites, from the reign of Nephi down to the present time. Alma 47:36 36 Now these dissenters, having the same instruction and the same information of the Nephites, yea, having been instructed in the same knowledge of the Lord, nevertheless, it is strange to relate, not long after their dissensions they became more hardened and impenitent, and more wild, wicked and ferocious than the Lamanites--drinking in with the traditions of the Lamanites; giving way to indolence, and all manner of lasciviousness; yea, entirely forgetting the Lord their God. Alma 48 Chapter 48 Alma 48:1 1 And now it came to pass that, as soon as Amalickiah had obtained the kingdom he began to inspire the hearts of the Lamanites against the people of Nephi; yea, he did appoint men to speak unto the Lamanites from their towers, against the Nephites. Alma 48:2 2 And thus he did inspire their hearts against the Nephites, insomuch that in the latter end of the nineteenth year of the reign of the judges, he having accomplished his designs thus far, yea, having been made king over the Lamanites, he sought also to reign over all the land, yea, and all the people who were in the land, the Nephites as well as the Lamanites. Alma 48:3 3 Therefore he had accomplished his design, for he had hardened the hearts of the Lamanites and blinded their minds, and stirred them up to anger, insomuch that he had gathered together a numerous host to go to battle against the Nephites. Alma 48:4 4 For he was determined, because of the greatness of the number of his people, to overpower the Nephites and to bring them into bondage. Alma 48:5 5 And thus he did appoint chief captains of the Zoramites, they being the most acquainted with the strength of the Nephites, and their places of resort, and the weakest parts of their cities; therefore he appointed them to be chief captains over his armies. Alma 48:6 6 And it came to pass that they took their camp, and moved forth toward the land of Zarahemla in the wilderness. Alma 48:7 7 Now it came to pass that while Amalickiah had thus been obtaining power by fraud and deceit, Moroni, on the other hand, had been preparing the minds of the people to be faithful unto the Lord their God. Alma 48:8 8 Yea, he had been strengthening the armies of the Nephites, and erecting small forts, or places of resort; throwing up banks of earth round about to enclose his armies, and also building walls of stone to encircle them about, round about their cities and the borders of their lands; yea, all round about the land. Alma 48:9 9 And in their weakest fortifications he did place the greater number of men; and thus he did fortify and strengthen the land which was possessed by the Nephites. Alma 48:10 10 And thus he was preparing to support their liberty, their lands, their wives, and their children, and their peace, and that they might live unto the Lord their God, and that they might maintain that which was called by their enemies the cause of Christians. Alma 48:11 11 And Moroni was a strong and a mighty man; he was a man of a perfect understanding; yea, a man that did not delight in bloodshed; a man whose soul did joy in the liberty and the freedom of his country, and his brethren from bondage and slavery; Alma 48:12 12 Yea, a man whose heart did swell with thanksgiving to his God, for the many privileges and blessings which he bestowed upon his people; a man who did labor exceedingly for the welfare and safety of his people. Alma 48:13 13 Yea, and he was a man who was firm in the faith of Christ, and he had sworn with an oath to defend his people, his rights, and his country, and his religion, even to the loss of his blood. Alma 48:14 14 Now the Nephites were taught to defend themselves against their enemies, even to the shedding of blood if it were necessary; yea, and they were also taught never to give an offense, yea, and never to raise the sword except it were against an enemy, except it were to preserve their lives. Alma 48:15 15 And this was their faith, that by so doing God would prosper them in the land, or in other words, if they were faithful in keeping the commandments of God that he would prosper them in the land; yea, warn them to flee, or to prepare for war, according to their danger; Alma 48:16 16 And also, that God would make it known unto them whither they should go to defend themselves against their enemies, and by so doing, the Lord would deliver them; and this was the faith of Moroni, and his heart did glory in it; not in the shedding of blood but in doing good, in preserving his people, yea, in keeping the commandments of God, yea, and resisting iniquity. Alma 48:17 17 Yea, verily, verily I say unto you, if all men had been, and were, and ever would be, like unto Moroni, behold, the very powers of hell would have been shaken forever; yea, the devil would never have power over the hearts of the children of men. Alma 48:18 18 Behold, he was a man like unto Ammon, the son of Mosiah, yea, and even the other sons of Mosiah, yea, and also Alma and his sons, for they were all men of God. Alma 48:19 19 Now behold, Helaman and his brethren were no less serviceable unto the people than was Moroni; for they did preach the word of God, and they did baptize unto repentance all men whosoever would hearken unto their words. Alma 48:20 20 And thus they went forth, and the people did humble themselves because of their words, insomuch that they were highly favored of the Lord, and thus they were free from wars and contentions among themselves, yea, even for the space of four years. Alma 48:21 21 But, as I have said, in the latter end of the nineteenth year, yea, notwithstanding their peace amongst themselves, they were compelled reluctantly to contend with their brethren, the Lamanites. Alma 48:22 22 Yea, and in fine, their wars never did cease for the space of many years with the Lamanites, notwithstanding their much reluctance. Alma 48:23 23 Now, they were sorry to take up arms against the Lamanites, because they did not delight in the shedding of blood; yea, and this was not all--they were sorry to be the means of sending so many of their brethren out of this world into an eternal world, unprepared to meet their God. Alma 48:24 24 Nevertheless, they could not suffer to lay down their lives, that their wives and their children should be massacred by the barbarous cruelty of those who were once their brethren, yea, and had dissented from their church, and had left them and had gone to destroy them by joining the Lamanites. Alma 48:25 25 Yea, they could not bear that their brethren should rejoice over the blood of the Nephites, so long as there were any who should keep the commandments of God, for the promise of the Lord was, if they should keep his commandments they should prosper in the land. Alma 49 Chapter 49 Alma 49:1 1 And now it came to pass in the eleventh month of the nineteenth year, on the tenth day of the month, the armies of the Lamanites were seen approaching towards the land of Ammonihah. Alma 49:2 2 And behold, the city had been rebuilt, and Moroni had stationed an army by the borders of the city, and they had cast up dirt around about to shield them from the arrows and the stones of the Lamanites; for behold, they fought with stones and with arrows. Alma 49:3 3 Behold, I said that the city of Ammonihah had been rebuilt. I say unto you, yea, that it was in part rebuilt; and because the Lamanites had destroyed it once because of the iniquity of the people, they supposed that it would again become an easy prey for them. Alma 49:4 4 But behold, how great was their disappointment; for behold, the Nephites had dug up a ridge of earth round about them, which was so high that the Lamanites could not cast their stones and their arrows at them that they might take effect, neither could they come upon them save it was by their place of entrance. Alma 49:5 5 Now at this time the chief captains of the Lamanites were astonished exceedingly, because of the wisdom of the Nephites in preparing their places of security. Alma 49:6 6 Now the leaders of the Lamanites had supposed, because of the greatness of their numbers, yea, they supposed that they should be privileged to come upon them as they had hitherto done; yea, and they had also prepared themselves with shields, and with breastplates; and they had also prepared themselves with garments of skins, yea, very thick garments to cover their nakedness. Alma 49:7 7 And being thus prepared they supposed that they should easily overpower and subject their brethren to the yoke of bondage, or slay and massacre them according to their pleasure. Alma 49:8 8 But behold, to their uttermost astonishment, they were prepared for them, in a manner which never had been known among the children of Lehi. Now they were prepared for the Lamanites, to battle after the manner of the instructions of Moroni. Alma 49:9 9 And it came to pass that the Lamanites, or the Amalickiahites, were exceedingly astonished at their manner of preparation for war. Alma 49:10 10 Now, if king Amalickiah had come down out of the land of Nephi, at the head of his army, perhaps he would have caused the Lamanites to have attacked the Nephites at the city of Ammonihah; for behold, he did care not for the blood of his people. Alma 49:11 11 But behold, Amalickiah did not come down himself to battle. And behold, his chief captains durst not attack the Nephites at the city of Ammonihah, for Moroni had altered the management of affairs among the Nephites, insomuch that the Lamanites were disappointed in their places of retreat and they could not come upon them. Alma 49:12 12 Therefore they retreated into the wilderness, and took their camp and marched towards the land of Noah, supposing that to be the next best place for them to come against the Nephites. Alma 49:13 13 For they knew not that Moroni had fortified, or had built forts of security, for every city in all the land round about; therefore, they marched forward to the land of Noah with a firm determination; yea, their chief captains came forward and took an oath that they would destroy the people of that city. Alma 49:14 14 But behold, to their astonishment, the city of Noah, which had hitherto been a weak place, had now, by the means of Moroni, become strong, yea, even to exceed the strength of the city Ammonihah. Alma 49:15 15 And now, behold, this was wisdom in Moroni; for he had supposed that they would be frightened at the city Ammonihah; and as the city of Noah had hitherto been the weakest part of the land, therefore they would march thither to battle; and thus it was according to his desires. Alma 49:16 16 And behold, Moroni had appointed Lehi to be chief captain over the men of that city; and it was that same Lehi who fought with the Lamanites in the valley on the east of the river Sidon. Alma 49:17 17 And now behold it came to pass, that when the Lamanites had found that Lehi commanded the city they were again disappointed, for they feared Lehi exceedingly; nevertheless their chief captains had sworn with an oath to attack the city; therefore, they brought up their armies. Alma 49:18 18 Now behold, the Lamanites could not get into their forts of security by any other way save by the entrance, because of the highness of the bank which had been thrown up, and the depth of the ditch which had been dug round about, save it were by the entrance. Alma 49:19 19 And thus were the Nephites prepared to destroy all such as should attempt to climb up to enter the fort by any other way, by casting over stones and arrows at them. Alma 49:20 20 Thus they were prepared, yea, a body of their strongest men, with their swords and their slings, to smite down all who should attempt to come into their place of security by the place of entrance; and thus were they prepared to defend themselves against the Lamanites. Alma 49:21 21 And it came to pass that the captains of the Lamanites brought up their armies before the place of entrance, and began to contend with the Nephites, to get into their place of security; but behold, they were driven back from time to time, insomuch that they were slain with an immense slaughter. Alma 49:22 22 Now when they found that they could not obtain power over the Nephites by the pass, they began to dig down their banks of earth that they might obtain a pass to their armies, that they might have an equal chance to fight; but behold, in these attempts they were swept off by the stones and arrows which were thrown at them; and instead of filling up their ditches by pulling down the banks of earth, they were filled up in a measure with their dead and wounded bodies. Alma 49:23 23 Thus the Nephites had all power over their enemies; and thus the Lamanites did attempt to destroy the Nephites until their chief captains were all slain; yea, and more than a thousand of the Lamanites were slain; while, on the other hand, there was not a single soul of the Nephites which was slain. Alma 49:24 24 There were about fifty who were wounded, who had been exposed to the arrows of the Lamanites through the pass, but they were shielded by their shields, and their breastplates, and their head-plates, insomuch that their wounds were upon their legs, many of which were very severe. Alma 49:25 25 And it came to pass, that when the Lamanites saw that their chief captains were all slain they fled into the wilderness. And it came to pass that they returned to the land of Nephi, to inform their king, Amalickiah, who was a Nephite by birth, concerning their great loss. Alma 49:26 26 And it came to pass that he was exceedingly angry with his people, because he had not obtained his desire over the Nephites; he had not subjected them to the yoke of bondage. Alma 49:27 27 Yea, he was exceedingly wroth, and he did curse God, and also Moroni, swearing with an oath that he would drink his blood; and this because Moroni had kept the commandments of God in preparing for the safety of his people. Alma 49:28 28 And it came to pass, that on the other hand, the people of Nephi did thank the Lord their God, because of his matchless power in delivering them from the hands of their enemies. Alma 49:29 29 And thus ended the nineteenth year of the reign of the judges over the people of Nephi. Alma 49:30 30 Yea, and there was continual peace among them, and exceedingly great prosperity in the church because of their heed and diligence which they gave unto the word of God, which was declared unto them by Helaman, and Shiblon, and Corianton, and Ammon and his brethren, yea, and by all those who had been ordained by the holy order of God, being baptized unto repentance, and sent forth to preach among the people. Alma 50 Chapter 50 Alma 50:1 1 And now it came to pass that Moroni did not stop making preparations for war, or to defend his people against the Lamanites; for he caused that his armies should commence in the commencement of the twentieth year of the reign of the judges, that they should commence in digging up heaps of earth round about all the cities, throughout all the land which was possessed by the Nephites. Alma 50:2 2 And upon the top of these ridges of earth he caused that there should be timbers, yea, works of timbers built up to the height of a man, round about the cities. Alma 50:3 3 And he caused that upon those works of timbers there should be a frame of pickets built upon the timbers round about; and they were strong and high. Alma 50:4 4 And he caused towers to be erected that overlooked those works of pickets, and he caused places of security to be built upon those towers, that the stones and the arrows of the Lamanites could not hurt them. Alma 50:5 5 And they were prepared that they could cast stones from the top thereof, according to their pleasure and their strength, and slay him who should attempt to approach near the walls of the city. Alma 50:6 6 Thus Moroni did prepare strongholds against the coming of their enemies, round about every city in all the land. Alma 50:7 7 And it came to pass that Moroni caused that his armies should go forth into the east wilderness; yea, and they went forth and drove all the Lamanites who were in the east wilderness into their own lands, which were south of the land of Zarahemla. Alma 50:8 8 And the land of Nephi did run in a straight course from the east sea to the west. Alma 50:9 9 And it came to pass that when Moroni had driven all the Lamanites out of the east wilderness, which was north of the lands of their own possessions, he caused that the inhabitants who were in the land of Zarahemla and in the land round about should go forth into the east wilderness, even to the borders by the seashore, and possess the land. Alma 50:10 10 And he also placed armies on the south, in the borders of their possessions, and caused them to erect fortifications that they might secure their armies and their people from the hands of their enemies. Alma 50:11 11 And thus he cut off all the strongholds of the Lamanites in the east wilderness, yea, and also on the west, fortifying the line between the Nephites and the Lamanites, between the land of Zarahemla and the land of Nephi, from the west sea, running by the head of the river Sidon--the Nephites possessing all the land northward, yea, even all the land which was northward of the land Bountiful, according to their pleasure. Alma 50:12 12 Thus Moroni, with his armies, which did increase daily because of the assurance of protection which his works did bring forth unto them, did seek to cut off the strength and the power of the Lamanites from off the lands of their possessions, that they should have no power upon the lands of their possession. Alma 50:13 13 And it came to pass that the Nephites began the foundation of a city, and they called the name of the city Moroni; and it was by the east sea; and it was on the south by the line of the possessions of the Lamanites. Alma 50:14 14 And they also began a foundation for a city between the city of Moroni and the city of Aaron, joining the borders of Aaron and Moroni; and they called the name of the city, or the land, Nephihah. Alma 50:15 15 And they also began in that same year to build many cities on the north, one in a particular manner which they called Lehi, which was in the north by the borders of the seashore. Alma 50:16 16 And thus ended the twentieth year. Alma 50:17 17 And in these prosperous circumstances were the people of Nephi in the commencement of the twenty and first year of the reign of the judges over the people of Nephi. Alma 50:18 18 And they did prosper exceedingly, and they became exceedingly rich; yea, and they did multiply and wax strong in the land. Alma 50:19 19 And thus we see how merciful and just are all the dealings of the Lord, to the fulfilling of all his words unto the children of men; yea, we can behold that his words are verified, even at this time, which he spake unto Lehi, saying: Alma 50:20 20 Blessed art thou and thy children; and they shall be blessed, inasmuch as they shall keep my commandments they shall prosper in the land. But remember, inasmuch as they will not keep my commandments they shall be cut off from the presence of the Lord. Alma 50:21 21 And we see that these promises have been verified to the people of Nephi; for it has been their quarrelings and their contentions, yea, their murderings, and their plunderings, their idolatry, their whoredoms, and their abominations, which were among themselves, which brought upon them their wars and their destructions. Alma 50:22 22 And those who were faithful in keeping the commandments of the Lord were delivered at all times, whilst thousands of their wicked brethren have been consigned to bondage, or to perish by the sword, or to dwindle in unbelief, and mingle with the Lamanites. Alma 50:23 23 But behold there never was a happier time among the people of Nephi, since the days of Nephi, than in the days of Moroni, yea, even at this time, in the twenty and first year of the reign of the judges. Alma 50:24 24 And it came to pass that the twenty and second year of the reign of the judges also ended in peace; yea, and also the twenty and third year. Alma 50:25 25 And it came to pass that in the commencement of the twenty and fourth year of the reign of the judges, there would also have been peace among the people of Nephi had it not been for a contention which took place among them concerning the land of Lehi, and the land of Morianton, which joined upon the borders of Lehi; both of which were on the borders by the seashore. Alma 50:26 26 For behold, the people who possessed the land of Morianton did claim a part of the land of Lehi; therefore there began to be a warm contention between them, insomuch that the people of Morianton took up arms against their brethren, and they were determined by the sword to slay them. Alma 50:27 27 But behold, the people who possessed the land of Lehi fled to the camp of Moroni, and appealed unto him for assistance; for behold they were not in the wrong. Alma 50:28 28 And it came to pass that when the people of Morianton, who were led by a man whose name was Morianton, found that the people of Lehi had fled to the camp of Moroni, they were exceedingly fearful lest the army of Moroni should come upon them and destroy them. Alma 50:29 29 Therefore, Morianton put it into their hearts that they should flee to the land which was northward, which was covered with large bodies of water, and take possession of the land which was northward. Alma 50:30 30 And behold, they would have carried this plan into effect, (which would have been a cause to have been lamented) but behold, Morianton being a man of much passion, therefore he was angry with one of his maid servants, and he fell upon her and beat her much. Alma 50:31 31 And it came to pass that she fled, and came over to the camp of Moroni, and told Moroni all things concerning the matter, and also concerning their intentions to flee into the land northward. Alma 50:32 32 Now behold, the people who were in the land Bountiful, or rather Moroni, feared that they would hearken to the words of Morianton and unite with his people, and thus he would obtain possession of those parts of the land, which would lay a foundation for serious consequences among the people of Nephi, yea, which consequences would lead to the overthrow of their liberty. Alma 50:33 33 Therefore Moroni sent an army, with their camp, to head the people of Morianton, to stop their flight into the land northward. Alma 50:34 34 And it came to pass that they did not head them until they had come to the borders of the land Desolation; and there they did head them, by the narrow pass which led by the sea into the land northward, yea, by the sea, on the west and on the east. Alma 50:35 35 And it came to pass that the army which was sent by Moroni, which was led by a man whose name was Teancum, did meet the people of Morianton; and so stubborn were the people of Morianton, (being inspired by his wickedness and his flattering words) that a battle commenced between them, in the which Teancum did slay Morianton and defeat his army, and took them prisoners, and returned to the camp of Moroni. And thus ended the twenty and fourth year of the reign of the judges over the people of Nephi. Alma 50:36 36 And thus were the people of Morianton brought back. And upon their covenanting to keep the peace they were restored to the land of Morianton, and a union took place between them and the people of Lehi; and they were also restored to their lands. Alma 50:37 37 And it came to pass that in the same year that the people of Nephi had peace restored unto them, that Nephihah, the second chief judge, died, having filled the judgment-seat with perfect uprightness before God. Alma 50:38 38 Nevertheless, he had refused Alma to take possession of those records and those things which were esteemed by Alma and his fathers to be most sacred; therefore Alma had conferred them upon his son, Helaman. Alma 50:39 39 Behold, it came to pass that the son of Nephihah was appointed to fill the judgment-seat, in the stead of his father; yea, he was appointed chief judge and governor over the people, with an oath and sacred ordinance to judge righteously, and to keep the peace and the freedom of the people, and to grant unto them their sacred privileges to worship the Lord their God, yea, to support and maintain the cause of God all his days, and to bring the wicked to justice according to their crime. Alma 50:40 40 Now behold, his name was Pahoran. And Pahoran did fill the seat of his father, and did commence his reign in the end of the twenty and fourth year, over the people of Nephi. Alma 51 Chapter 51 Alma 51:1 1 And now it came to pass in the commencement of the twenty and fifth year of the reign of the judges over the people of Nephi, they having established peace between the people of Lehi and the people of Morianton concerning their lands, and having commenced the twenty and fifth year in peace; Alma 51:2 2 Nevertheless, they did not long maintain an entire peace in the land, for there began to be a contention among the people concerning the chief judge Pahoran; for behold, there were a part of the people who desired that a few particular points of the law should be altered. Alma 51:3 3 But behold, Pahoran would not alter nor suffer the law to be altered; therefore, he did not hearken to those who had sent in their voices with their petitions concerning the altering of the law. Alma 51:4 4 Therefore, those who were desirous that the law should be altered were angry with him, and desired that he should no longer be chief judge over the land; therefore there arose a warm dispute concerning the matter, but not unto bloodshed. Alma 51:5 5 And it came to pass that those who were desirous that Pahoran should be dethroned from the judgment-seat were called king-men, for they were desirous that the law should be altered in a manner to overthrow the free government and to establish a king over the land. Alma 51:6 6 And those who were desirous that Pahoran should remain chief judge over the land took upon them the name of freemen; and thus was the division among them, for the freemen had sworn or covenanted to maintain their rights and the privileges of their religion by a free government. Alma 51:7 7 And it came to pass that this matter of their contention was settled by the voice of the people. And it came to pass that the voice of the people came in favor of the freemen, and Pahoran retained the judgment-seat, which caused much rejoicing among the brethren of Pahoran and also many of the people of liberty, who also put the king-men to silence, that they durst not oppose but were obliged to maintain the cause of freedom. Alma 51:8 8 Now those who were in favor of kings were those of high birth, and they sought to be kings; and they were supported by those who sought power and authority over the people. Alma 51:9 9 But behold, this was a critical time for such contentions to be among the people of Nephi; for behold, Amalickiah had again stirred up the hearts of the people of the Lamanites against the people of the Nephites, and he was gathering together soldiers from all parts of his land, and arming them, and preparing for war with all diligence; for he had sworn to drink the blood of Moroni. Alma 51:10 10 But behold, we shall see that his promise which he made was rash; nevertheless, he did prepare himself and his armies to come to battle against the Nephites. Alma 51:11 11 Now his armies were not so great as they had hitherto been, because of the many thousands who had been slain by the hand of the Nephites; but notwithstanding their great loss, Amalickiah had gathered together a wonderfully great army, insomuch that he feared not to come down to the land of Zarahemla. Alma 51:12 12 Yea, even Amalickiah did himself come down, at the head of the Lamanites. And it was in the twenty and fifth year of the reign of the judges; and it was at the same time that they had begun to settle the affairs of their contentions concerning the chief judge, Pahoran. Alma 51:13 13 And it came to pass that when the men who were called king-men had heard that the Lamanites were coming down to battle against them, they were glad in their hearts; and they refused to take up arms, for they were so wroth with the chief judge, and also with the people of liberty, that they would not take up arms to defend their country. Alma 51:14 14 And it came to pass that when Moroni saw this, and also saw that the Lamanites were coming into the borders of the land, he was exceedingly wroth because of the stubbornness of those people whom he had labored with so much diligence to preserve; yea, he was exceedingly wroth; his soul was filled with anger against them. Alma 51:15 15 And it came to pass that he sent a petition, with the voice of the people, unto the governor of the land, desiring that he should read it, and give him (Moroni) power to compel those dissenters to defend their country or to put them to death. Alma 51:16 16 For it was his first care to put an end to such contentions and dissensions among the people; for behold, this had been hitherto a cause of all their destruction. And it came to pass that it was granted according to the voice of the people. Alma 51:17 17 And it came to pass that Moroni commanded that his army should go against those king-men, to pull down their pride and their nobility and level them with the earth, or they should take up arms and support the cause of liberty. Alma 51:18 18 And it came to pass that the armies did march forth against them; and they did pull down their pride and their nobility, insomuch that as they did lift their weapons of war to fight against the men of Moroni they were hewn down and leveled to the earth. Alma 51:19 19 And it came to pass that there were four thousand of those dissenters who were hewn down by the sword; and those of their leaders who were not slain in battle were taken and cast into prison, for there was no time for their trials at this period. Alma 51:20 20 And the remainder of those dissenters, rather than be smitten down to the earth by the sword, yielded to the standard of liberty, and were compelled to hoist the title of liberty upon their towers, and in their cities, and to take up arms in defence of their country. Alma 51:21 21 And thus Moroni put an end to those king-men, that there were not any known by the appellation of king-men; and thus he put an end to the stubbornness and the pride of those people who professed the blood of nobility; but they were brought down to humble themselves like unto their brethren, and to fight valiantly for their freedom from bondage. Alma 51:22 22 Behold, it came to pass that while Moroni was thus breaking down the wars and contentions among his own people, and subjecting them to peace and civilization, and making regulations to prepare for war against the Lamanites, behold, the Lamanites had come into the land of Moroni, which was in the borders by the seashore. Alma 51:23 23 And it came to pass that the Nephites were not sufficiently strong in the city of Moroni; therefore Amalickiah did drive them, slaying many. And it came to pass that Amalickiah took possession of the city, yea, possession of all their fortifications. Alma 51:24 24 And those who fled out of the city of Moroni came to the city of Nephihah; and also the people of the city of Lehi gathered themselves together, and made preparations and were ready to receive the Lamanites to battle. Alma 51:25 25 But it came to pass that Amalickiah would not suffer the Lamanites to go against the city of Nephihah to battle, but kept them down by the seashore, leaving men in every city to maintain and defend it. Alma 51:26 26 And thus he went on, taking possession of many cities, the city of Nephihah, and the city of Lehi, and the city of Morianton, and the city of Omner, and the city of Gid, and the city of Mulek, all of which were on the east borders by the seashore. Alma 51:27 27 And thus had the Lamanites obtained, by the cunning of Amalickiah, so many cities, by their numberless hosts, all of which were strongly fortified after the manner of the fortifications of Moroni; all of which afforded strongholds for the Lamanites. Alma 51:28 28 And it came to pass that they marched to the borders of the land Bountiful, driving the Nephites before them and slaying many. Alma 51:29 29 But it came to pass that they were met by Teancum, who had slain Morianton and had headed his people in his flight. Alma 51:30 30 And it came to pass that he headed Amalickiah also, as he was marching forth with his numerous army that he might take possession of the land Bountiful, and also the land northward. Alma 51:31 31 But behold he met with a disappointment by being repulsed by Teancum and his men, for they were great warriors; for every man of Teancum did exceed the Lamanites in their strength and in their skill of war, insomuch that they did gain advantage over the Lamanites. Alma 51:32 32 And it came to pass that they did harass them, insomuch that they did slay them even until it was dark. And it came to pass that Teancum and his men did pitch their tents in the borders of the land Bountiful; and Amalickiah did pitch his tents in the borders on the beach by the seashore, and after this manner were they driven. Alma 51:33 33 And it came to pass that when the night had come, Teancum and his servant stole forth and went out by night, and went into the camp of Amalickiah; and behold, sleep had overpowered them because of their much fatigue, which was caused by the labors and heat of the day. Alma 51:34 34 And it came to pass that Teancum stole privily into the tent of the king, and put a javelin to his heart; and he did cause the death of the king immediately that he did not awake his servants. Alma 51:35 35 And he returned again privily to his own camp, and behold, his men were asleep, and he awoke them and told them all the things that he had done. Alma 51:36 36 And he caused that his armies should stand in readiness, lest the Lamanites had awakened and should come upon them. Alma 51:37 37 And thus endeth the twenty and fifth year of the reign of the judges over the people of Nephi; and thus endeth the days of Amalickiah. Alma 52 Chapter 52 Alma 52:1 1 And now, it came to pass in the twenty and sixth year of the reign of the judges over the people of Nephi, behold, when the Lamanites awoke on the first morning of the first month, behold, they found Amalickiah was dead in his own tent; and they also saw that Teancum was ready to give them battle on that day. Alma 52:2 2 And now, when the Lamanites saw this they were affrighted; and they abandoned their design in marching into the land northward, and retreated with all their army into the city of Mulek, and sought protection in their fortifications. Alma 52:3 3 And it came to pass that the brother of Amalickiah was appointed king over the people; and his name was Ammoron; thus king Ammoron, the brother of king Amalickiah, was appointed to reign in his stead. Alma 52:4 4 And it came to pass that he did command that his people should maintain those cities, which they had taken by the shedding of blood; for they had not taken any cities save they had lost much blood. Alma 52:5 5 And now, Teancum saw that the Lamanites were determined to maintain those cities which they had taken, and those parts of the land which they had obtained possession of; and also seeing the enormity of their number, Teancum thought it was not expedient that he should attempt to attack them in their forts. Alma 52:6 6 But he kept his men round about, as if making preparations for war; yea, and truly he was preparing to defend himself against them, by casting up walls round about and preparing places of resort. Alma 52:7 7 And it came to pass that he kept thus preparing for war until Moroni had sent a large number of men to strengthen his army. Alma 52:8 8 And Moroni also sent orders unto him that he should retain all the prisoners who fell into his hands; for as the Lamanites had taken many prisoners, that he should retain all the prisoners of the Lamanites as a ransom for those whom the Lamanites had taken. Alma 52:9 9 And he also sent orders unto him that he should fortify the land Bountiful, and secure the narrow pass which led into the land northward, lest the Lamanites should obtain that point and should have power to harass them on every side. Alma 52:10 10 And Moroni also sent unto him, desiring him that he would be faithful in maintaining that quarter of the land, and that he would seek every opportunity to scourge the Lamanites in that quarter, as much as was in his power, that perhaps he might take again by stratagem or some other way those cities which had been taken out of their hands; and that he also would fortify and strengthen the cities round about, which had not fallen into the hands of the Lamanites. Alma 52:11 11 And he also said unto him, I would come unto you, but behold, the Lamanites are upon us in the borders of the land by the west sea; and behold, I go against them, therefore I cannot come unto you. Alma 52:12 12 Now, the king (Ammoron) had departed out of the land of Zarahemla, and had made known unto the queen concerning the death of his brother, and had gathered together a large number of men, and had marched forth against the Nephites on the borders by the west sea. Alma 52:13 13 And thus he was endeavoring to harass the Nephites, and to draw away a part of their forces to that part of the land, while he had commanded those whom he had left to possess the cities which he had taken, that they should also harass the Nephites on the borders by the east sea, and should take possession of their lands as much as it was in their power, according to the power of their armies. Alma 52:14 14 And thus were the Nephites in those dangerous circumstances in the ending of the twenty and sixth year of the reign of the judges over the people of Nephi. Alma 52:15 15 But behold, it came to pass in the twenty and seventh year of the reign of the judges, that Teancum, by the command of Moroni--who had established armies to protect the south and the west borders of the land, and had begun his march towards the land Bountiful, that he might assist Teancum with his men in retaking the cities which they had lost-- Alma 52:16 16 And it came to pass that Teancum had received orders to make an attack upon the city of Mulek, and retake it if it were possible. Alma 52:17 17 And it came to pass that Teancum made preparations to make an attack upon the city of Mulek, and march forth with his army against the Lamanites; but he saw that it was impossible that he could overpower them while they were in their fortifications; therefore he abandoned his designs and returned again to the city Bountiful, to wait for the coming of Moroni, that he might receive strength to his army. Alma 52:18 18 And it came to pass that Moroni did arrive with his army at the land of Bountiful, in the latter end of the twenty and seventh year of the reign of the judges over the people of Nephi. Alma 52:19 19 And in the commencement of the twenty and eighth year, Moroni and Teancum and many of the chief captains held a council of war--what they should do to cause the Lamanites to come out against them to battle; or that they might by some means flatter them out of their strongholds, that they might gain advantage over them and take again the city of Mulek. Alma 52:20 20 And it came to pass they sent embassies to the army of the Lamanites, which protected the city of Mulek, to their leader, whose name was Jacob, desiring him that he would come out with his armies to meet them upon the plains between the two cities. But behold, Jacob, who was a Zoramite, would not come out with his army to meet them upon the plains. Alma 52:21 21 And it came to pass that Moroni, having no hopes of meeting them upon fair grounds, therefore, he resolved upon a plan that he might decoy the Lamanites out of their strongholds. Alma 52:22 22 Therefore he caused that Teancum should take a small number of men and march down near the seashore; and Moroni and his army, by night, marched in the wilderness, on the west of the city Mulek; and thus, on the morrow, when the guards of the Lamanites had discovered Teancum, they ran and told it unto Jacob, their leader. Alma 52:23 23 And it came to pass that the armies of the Lamanites did march forth against Teancum, supposing by their numbers to overpower Teancum because of the smallness of his numbers. And as Teancum saw the armies of the Lamanites coming out against him he began to retreat down by the seashore, northward. Alma 52:24 24 And it came to pass that when the Lamanites saw that he began to flee, they took courage and pursued them with vigor. And while Teancum was thus leading away the Lamanites who were pursuing them in vain, behold, Moroni commanded that a part of his army who were with him should march forth into the city, and take possession of it. Alma 52:25 25 And thus they did, and slew all those who had been left to protect the city, yea, all those who would not yield up their weapons of war. Alma 52:26 26 And thus Moroni had obtained possession of the city Mulek with a part of his army, while he marched with the remainder to meet the Lamanites when they should return from the pursuit of Teancum. Alma 52:27 27 And it came to pass that the Lamanites did pursue Teancum until they came near the city Bountiful, and then they were met by Lehi and a small army, which had been left to protect the city Bountiful. Alma 52:28 28 And now behold, when the chief captains of the Lamanites had beheld Lehi with his army coming against them, they fled in much confusion, lest perhaps they should not obtain the city Mulek before Lehi should overtake them; for they were wearied because of their march, and the men of Lehi were fresh. Alma 52:29 29 Now the Lamanites did not know that Moroni had been in their rear with his army; and all they feared was Lehi and his men. Alma 52:30 30 Now Lehi was not desirous to overtake them till they should meet Moroni and his army. Alma 52:31 31 And it came to pass that before the Lamanites had retreated far they were surrounded by the Nephites, by the men of Moroni on one hand, and the men of Lehi on the other, all of whom were fresh and full of strength; but the Lamanites were wearied because of their long march. Alma 52:32 32 And Moroni commanded his men that they should fall upon them until they had given up their weapons of war. Alma 52:33 33 And it came to pass that Jacob, being their leader, being also a Zoramite, and having an unconquerable spirit, he led the Lamanites forth to battle with exceeding fury against Moroni. Alma 52:34 34 Moroni being in their course of march, therefore Jacob was determined to slay them and cut his way through to the city of Mulek. But behold, Moroni and his men were more powerful; therefore they did not give way before the Lamanites. Alma 52:35 35 And it came to pass that they fought on both hands with exceeding fury; and there were many slain on both sides; yea, and Moroni was wounded and Jacob was killed. Alma 52:36 36 And Lehi pressed upon their rear with such fury with his strong men, that the Lamanites in the rear delivered up their weapons of war; and the remainder of them, being much confused, knew not whither to go or to strike. Alma 52:37 37 Now Moroni seeing their confusion, he said unto them: If ye will bring forth your weapons of war and deliver them up, behold we will forbear shedding your blood. Alma 52:38 38 And it came to pass that when the Lamanites had heard these words, their chief captains, all those who were not slain, came forth and threw down their weapons of war at the feet of Moroni, and also commanded their men that they should do the same. Alma 52:39 39 But behold, there were many that would not; and those who would not deliver up their swords were taken and bound, and their weapons of war were taken from them, and they were compelled to march with their brethren forth into the land Bountiful. Alma 52:40 40 And now the number of prisoners who were taken exceeded more than the number of those who had been slain, yea, more than those who had been slain on both sides. Alma 53 Chapter 53 Alma 53:1 1 And it came to pass that they did set guards over the prisoners of the Lamanites, and did compel them to go forth and bury their dead, yea, and also the dead of the Nephites who were slain; and Moroni placed men over them to guard them while they should perform their labors. Alma 53:2 2 And Moroni went to the city of Mulek with Lehi, and took command of the city and gave it unto Lehi. Now behold, this Lehi was a man who had been with Moroni in the more part of all his battles; and he was a man like unto Moroni, and they rejoiced in each other's safety; yea, they were beloved by each other, and also beloved by all the people of Nephi. Alma 53:3 3 And it came to pass that after the Lamanites had finished burying their dead and also the dead of the Nephites, they were marched back into the land Bountiful; and Teancum, by the orders of Moroni, caused that they should commence laboring in digging a ditch round about the land, or the city, Bountiful. Alma 53:4 4 And he caused that they should build a breastwork of timbers upon the inner bank of the ditch; and they cast up dirt out of the ditch against the breastwork of timbers; and thus they did cause the Lamanites to labor until they had encircled the city of Bountiful round about with a strong wall of timbers and earth, to an exceeding height. Alma 53:5 5 And this city became an exceeding stronghold ever after; and in this city they did guard the prisoners of the Lamanites; yea, even within a wall which they had caused them to build with their own hands. Now Moroni was compelled to cause the Lamanites to labor, because it was easy to guard them while at their labor; and he desired all his forces when he should make an attack upon the Lamanites. Alma 53:6 6 And it came to pass that Moroni had thus gained a victory over one of the greatest of the armies of the Lamanites, and had obtained possession of the city of Mulek, which was one of the strongest holds of the Lamanites in the land of Nephi; and thus he had also built a stronghold to retain his prisoners. Alma 53:7 7 And it came to pass that he did no more attempt a battle with the Lamanites in that year, but he did employ his men in preparing for war, yea, and in making fortifications to guard against the Lamanites, yea, and also delivering their women and their children from famine and affliction, and providing food for their armies. Alma 53:8 8 And now it came to pass that the armies of the Lamanites, on the west sea, south, while in the absence of Moroni on account of some intrigue amongst the Nephites, which caused dissensions amongst them, had gained some ground over the Nephites, yea, insomuch that they had obtained possession of a number of their cities in that part of the land. Alma 53:9 9 And thus because of iniquity amongst themselves, yea, because of dissensions and intrigue among themselves they were placed in the most dangerous circumstances. Alma 53:10 10 And now behold, I have somewhat to say concerning the people of Ammon, who in the beginning, were Lamanites; but by Ammon and his brethren, or rather by the power and word of God, they had been converted unto the Lord; and they had been brought down into the land of Zarahemla, and had ever since been protected by the Nephites. Alma 53:11 11 And because of their oath they had been kept from taking up arms against their brethren; for they had taken an oath that they never would shed blood more; and according to their oath they would have perished; yea, they would have suffered themselves to have fallen into the hands of their brethren, had it not been for the pity and the exceeding love which Ammon and his brethren had had for them. Alma 53:12 12 And for this cause they were brought down into the land of Zarahemla; and they ever had been protected by the Nephites. Alma 53:13 13 But it came to pass that when they saw the danger, and the many afflictions and tribulations which the Nephites bore for them, they were moved with compassion and were desirous to take up arms in the defence of their country. Alma 53:14 14 But behold, as they were about to take their weapons of war, they were overpowered by the persuasions of Helaman and his brethren, for they were about to break the oath which they had made. Alma 53:15 15 And Helaman feared lest by so doing they should lose their souls; therefore all those who had entered into this covenant were compelled to behold their brethren wade through their afflictions, in their dangerous circumstances at this time. Alma 53:16 16 But behold, it came to pass they had many sons, who had not entered into a covenant that they would not take their weapons of war to defend themselves against their enemies; therefore they did assemble themselves together at this time, as many as were able to take up arms, and they called themselves Nephites. Alma 53:17 17 And they entered into a covenant to fight for the liberty of the Nephites, yea, to protect the land unto the laying down of their lives; yea, even they covenanted that they never would give up their liberty, but they would fight in all cases to protect the Nephites and themselves from bondage. Alma 53:18 18 Now behold, there were two thousand of those young men, who entered into this covenant and took their weapons of war to defend their country. Alma 53:19 19 And now behold, as they never had hitherto been a disadvantage to the Nephites, they became now at this period of time also a great support; for they took their weapons of war, and they would that Helaman should be their leader. Alma 53:20 20 And they were all young men, and they were exceedingly valiant for courage, and also for strength and activity; but behold, this was not all--they were men who were true at all times in whatsoever thing they were entrusted. Alma 53:21 21 Yea, they were men of truth and soberness, for they had been taught to keep the commandments of God and to walk uprightly before him. Alma 53:22 22 And now it came to pass that Helaman did march at the head of his two thousand stripling soldiers, to the support of the people in the borders of the land on the south by the west sea. Alma 53:23 23 And thus ended the twenty and eighth year of the reign of the judges over the people of Nephi. Alma 54 Chapter 54 Alma 54:1 1 And now it came to pass in the commencement of the twenty and ninth year of the judges, that Ammoron sent unto Moroni desiring that he would exchange prisoners. Alma 54:2 2 And it came to pass that Moroni felt to rejoice exceedingly at this request, for he desired the provisions which were imparted for the support of the Lamanite prisoners for the support of his own people; and he also desired his own people for the strengthening of his army. Alma 54:3 3 Now the Lamanites had taken many women and children, and there was not a woman nor a child among all the prisoners of Moroni, or the prisoners whom Moroni had taken; therefore Moroni resolved upon a stratagem to obtain as many prisoners of the Nephites from the Lamanites as it were possible. Alma 54:4 4 Therefore he wrote an epistle, and sent it by the servant of Ammoron, the same who had brought an epistle to Moroni. Now these are the words which he wrote unto Ammoron, saying: Alma 54:5 5 Behold, Ammoron, I have written unto you somewhat concerning this war which ye have waged against my people, or rather which thy brother hath waged against them, and which ye are still determined to carry on after his death. Alma 54:6 6 Behold, I would tell you somewhat concerning the justice of God, and the sword of his almighty wrath, which doth hang over you except ye repent and withdraw your armies into your own lands, or the land of your possessions, which is the land of Nephi. Alma 54:7 7 Yea, I would tell you these things if ye were capable of hearkening unto them; yea, I would tell you concerning that awful hell that awaits to receive such murderers as thou and thy brother have been, except ye repent and withdraw your murderous purposes, and return with your armies to your own lands. Alma 54:8 8 But as ye have once rejected these things, and have fought against the people of the Lord, even so I may expect you will do it again. Alma 54:9 9 And now behold, we are prepared to receive you; yea, and except you withdraw your purposes, behold, ye will pull down the wrath of that God whom you have rejected upon you, even to your utter destruction. Alma 54:10 10 But, as the Lord liveth, our armies shall come upon you except ye withdraw, and ye shall soon be visited with death, for we will retain our cities and our lands; yea, and we will maintain our religion and the cause of our God. Alma 54:11 11 But behold, it supposeth me that I talk to you concerning these things in vain; or it supposeth me that thou art a child of hell; therefore I will close my epistle by telling you that I will not exchange prisoners, save it be on conditions that ye will deliver up a man and his wife and his children, for one prisoner; if this be the case that ye will do it, I will exchange. Alma 54:12 12 And behold, if you do not this, I will come against you with my armies; yea, even I will arm my women and my children, and I will come against you, and I will follow you even into your own land, which is the land of our first inheritance; yea, and it shall be blood for blood, yea, life for life; and I will give you battle even until you are destroyed from off the face of the earth. Alma 54:13 13 Behold, I am in my anger, and also my people; ye have sought to murder us, and we have only sought to defend ourselves. But behold, if ye seek to destroy us more we will seek to destroy you; yea, and we will seek our land, the land of our first inheritance. Alma 54:14 14 Now I close my epistle. I am Moroni; I am a leader of the people of the Nephites. Alma 54:15 15 Now it came to pass that Ammoron, when he had received this epistle, was angry; and he wrote another epistle unto Moroni, and these are the words which he wrote, saying: Alma 54:16 16 I am Ammoron, the king of the Lamanites; I am the brother of Amalickiah whom ye have murdered. Behold, I will avenge his blood upon you, yea, and I will come upon you with my armies for I fear not your threatenings. Alma 54:17 17 For behold, your fathers did wrong their brethren, insomuch that they did rob them of their right to the government when it rightly belonged unto them. Alma 54:18 18 And now behold, if ye will lay down your arms, and subject yourselves to be governed by those to whom the government doth rightly belong, then will I cause that my people shall lay down their weapons and shall be at war no more. Alma 54:19 19 Behold, ye have breathed out many threatenings against me and my people; but behold, we fear not your threatenings. Alma 54:20 20 Nevertheless, I will grant to exchange prisoners according to your request, gladly, that I may preserve my food for my men of war; and we will wage a war which shall be eternal, either to the subjecting the Nephites to our authority or to their eternal extinction. Alma 54:21 21 And as concerning that God whom ye say we have rejected, behold, we know not such a being; neither do ye; but if it so be that there is such a thing, we know not but that he hath made us as well as you. Alma 54:22 22 And if it so be that there is a devil and a hell, behold will he not send you there to dwell with my brother whom ye have murdered, whom ye have hinted that he hath gone to such a place? But behold these things matter not. Alma 54:23 23 I am Ammoron, and a descendant of Zoram, whom your fathers pressed and brought out of Jerusalem. Alma 54:24 24 And behold now, I am a bold Lamanite; behold, this war hath been waged to avenge their wrongs, and to maintain and to obtain their rights to the government; and I close my epistle to Moroni. Alma 55 Chapter 55 Alma 55:1 1 Now it came to pass that when Moroni had received this epistle he was more angry, because he knew that Ammoron had a perfect knowledge of his fraud; yea, he knew that Ammoron knew that it was not a just cause that had caused him to wage a war against the people of Nephi. Alma 55:2 2 And he said: Behold, I will not exchange prisoners with Ammoron save he will withdraw his purpose, as I have stated in my epistle; for I will not grant unto him that he shall have any more power than what he hath got. Alma 55:3 3 Behold, I know the place where the Lamanites do guard my people whom they have taken prisoners; and as Ammoron would not grant unto me mine epistle, behold, I will give unto him according to my words; yea, I will seek death among them until they shall sue for peace. Alma 55:4 4 And now it came to pass that when Moroni had said these words, he caused that a search should be made among his men, that perhaps he might find a man who was a descendant of Laman among them. Alma 55:5 5 And it came to pass that they found one, whose name was Laman; and he was one of the servants of the king who was murdered by Amalickiah. Alma 55:6 6 Now Moroni caused that Laman and a small number of his men should go forth unto the guards who were over the Nephites. Alma 55:7 7 Now the Nephites were guarded in the city of Gid; therefore Moroni appointed Laman and caused that a small number of men should go with him. Alma 55:8 8 And when it was evening Laman went to the guards who were over the Nephites, and behold, they saw him coming and they hailed him; but he saith unto them: Fear not; behold, I am a Lamanite. Behold, we have escaped from the Nephites, and they sleep; and behold we have taken of their wine and brought with us. Alma 55:9 9 Now when the Lamanites heard these words they received him with joy; and they said unto him: Give us of your wine, that we may drink; we are glad that ye have thus taken wine with you for we are weary. Alma 55:10 10 But Laman said unto them: Let us keep of our wine till we go against the Nephites to battle. But this saying only made them more desirous to drink of the wine; Alma 55:11 11 For, said they: We are weary, therefore let us take of the wine, and by and by we shall receive wine for our rations, which will strengthen us to go against the Nephites. Alma 55:12 12 And Laman said unto them: You may do according to your desires. Alma 55:13 13 And it came to pass that they did take of the wine freely; and it was pleasant to their taste, therefore they took of it more freely; and it was strong, having been prepared in its strength. Alma 55:14 14 And it came to pass they did drink and were merry, and by and by they were all drunken. Alma 55:15 15 And now when Laman and his men saw that they were all drunken, and were in a deep sleep, they returned to Moroni and told him all the things that had happened. Alma 55:16 16 And now this was according to the design of Moroni. And Moroni had prepared his men with weapons of war; and he went to the city Gid, while the Lamanites were in a deep sleep and drunken, and cast in weapons of war unto the prisoners, insomuch that they were all armed; Alma 55:17 17 Yea, even to their women, and all those of their children, as many as were able to use a weapon of war, when Moroni had armed all those prisoners; and all those things were done in a profound silence. Alma 55:18 18 But had they awakened the Lamanites, behold they were drunken and the Nephites could have slain them. Alma 55:19 19 But behold, this was not the desire of Moroni; he did not delight in murder or bloodshed, but he delighted in the saving of his people from destruction; and for this cause he might not bring upon him injustice, he would not fall upon the Lamanites and destroy them in their drunkenness. Alma 55:20 20 But he had obtained his desires; for he had armed those prisoners of the Nephites who were within the wall of the city, and had given them power to gain possession of those parts which were within the walls. Alma 55:21 21 And then he caused the men who were with him to withdraw a pace from them, and surround the armies of the Lamanites. Alma 55:22 22 Now behold this was done in the night-time, so that when the Lamanites awoke in the morning they beheld that they were surrounded by the Nephites without, and that their prisoners were armed within. Alma 55:23 23 And thus they saw that the Nephites had power over them; and in these circumstances they found that it was not expedient that they should fight with the Nephites; therefore their chief captains demanded their weapons of war, and they brought them forth and cast them at the feet of the Nephites, pleading for mercy. Alma 55:24 24 Now behold, this was the desire of Moroni. He took them prisoners of war, and took possession of the city, and caused that all the prisoners should be liberated, who were Nephites; and they did join the army of Moroni, and were a great strength to his army. Alma 55:25 25 And it came to pass that he did cause the Lamanites, whom he had taken prisoners, that they should commence a labor in strengthening the fortifications round about the city Gid. Alma 55:26 26 And it came to pass that when he had fortified the city Gid, according to his desires, he caused that his prisoners should be taken to the city Bountiful; and he also guarded that city with an exceedingly strong force. Alma 55:27 27 And it came to pass that they did, notwithstanding all the intrigues of the Lamanites, keep and protect all the prisoners whom they had taken, and also maintain all the ground and the advantage which they had retaken. Alma 55:28 28 And it came to pass that the Nephites began again to be victorious, and to reclaim their rights and their privileges. Alma 55:29 29 Many time did the Lamanites attempt to encircle them about by night, but in these attempts they did lose many prisoners. Alma 55:30 30 And many times did they attempt to administer of their wine to the Nephites, that they might destroy them with poison or with drunkenness. Alma 55:31 31 But behold, the Nephites were not slow to remember the Lord their God in this their time of affliction. They could not be taken in their snares; yea, they would not partake of their wine, save they had first given to some of the Lamanite prisoners. Alma 55:32 32 And they were thus cautious that no poison should be administered among them; for if their wine would poison a Lamanite it would also poison a Nephite; and thus they did try all their liquors. Alma 55:33 33 And now it came to pass that it was expedient for Moroni to make preparations to attack the city Morianton; for behold, the Lamanites had, by their labors, fortified the city Morianton until it had become an exceeding stronghold. Alma 55:34 34 And they were continually bringing new forces into that city, and also new supplies of provisions. Alma 55:35 35 And thus ended the twenty and ninth year of the reign of the judges over the people of Nephi. Alma 56 Chapter 56 Alma 56:1 1 And now it came to pass in the commencement of the thirtieth year of the reign of the judges, on the second day in the first month, Moroni received an epistle from Helaman, stating the affairs of the people in that quarter of the land. Alma 56:2 2 And these are the words which he wrote, saying: My dearly beloved brother, Moroni, as well in the Lord as in the tribulations of our warfare; behold, my beloved brother, I have somewhat to tell you concerning our warfare in this part of the land. Alma 56:3 3 Behold, two thousand of the sons of those men whom Ammon brought down out of the land of Nephi--now ye have known that these were descendants of Laman, who was the eldest son of our father Lehi; Alma 56:4 4 Now I need not rehearse unto you concerning their traditions or their unbelief, for thou knowest concerning all these things-- Alma 56:5 5 Therefore it sufficeth me that I tell you that two thousand of these young men have taken their weapons of war, and would that I should be their leader; and we have come forth to defend our country. Alma 56:6 6 And now ye also know concerning the covenant which their fathers made, that they would not take up their weapons of war against their brethren to shed blood. Alma 56:7 7 But in the twenty and sixth year, when they saw our afflictions and our tribulations for them, they were about to break the covenant which they had made and take up their weapons of war in our defence. Alma 56:8 8 But I would not suffer them that they should break this covenant which they had made, supposing that God would strengthen us, insomuch that we should not suffer more because of the fulfilling the oath which they had taken. Alma 56:9 9 But behold, here is one thing in which we may have great joy. For behold, in the twenty and sixth year, I, Helaman, did march at the head of these two thousand young men to the city of Judea, to assist Antipus, whom ye had appointed a leader over the people of that part of the land. Alma 56:10 10 And I did join my two thousand sons, (for they are worthy to be called sons) to the army of Antipus, in which strength Antipus did rejoice exceedingly; for behold, his army had been reduced by the Lamanites because their forces had slain a vast number of our men, for which cause we have to mourn. Alma 56:11 11 Nevertheless, we may console ourselves in this point, that they have died in the cause of their country and of their God, yea, and they are happy. Alma 56:12 12 And the Lamanites had also retained many prisoners, all of whom are chief captains, for none other have they spared alive. And we suppose that they are now at this time in the land of Nephi; it is so if they are not slain. Alma 56:13 13 And now these are the cities of which the Lamanites have obtained possession by the shedding of the blood of so many of our valiant men: Alma 56:14 14 The land of Manti, or the city of Manti, and the city of Zeezrom, and the city of Cumeni, and the city of Antiparah. Alma 56:15 15 And these are the cities which they possessed when I arrived at the city of Judea; and I found Antipus and his men toiling with their might to fortify the city. Alma 56:16 16 Yea, and they were depressed in body as well as in spirit, for they had fought valiantly by day and toiled by night to maintain their cities; and thus they had suffered great afflictions of every kind. Alma 56:17 17 And now they were determined to conquer in this place or die; therefore you may well suppose that this little force which I brought with me, yea, those sons of mine, gave them great hopes and much joy. Alma 56:18 18 And now it came to pass that when the Lamanites saw that Antipus had received a greater strength to his army, they were compelled by the orders of Ammoron to not come against the city of Judea, or against us, to battle. Alma 56:19 19 And thus were we favored of the Lord; for had they come upon us in this our weakness they might have perhaps destroyed our little army; but thus were we preserved. Alma 56:20 20 They were commanded by Ammoron to maintain those cities which they had taken. And thus ended the twenty and sixth year. And in the commencement of the twenty and seventh year we had prepared our city and ourselves for defence. Alma 56:21 21 Now we were desirous that the Lamanites should come upon us; for we were not desirous to make an attack upon them in their strongholds. Alma 56:22 22 And it came to pass that we kept spies out round about, to watch the movements of the Lamanites, that they might not pass us by night nor by day to make an attack upon our other cities which were on the northward. Alma 56:23 23 For we knew in those cities they were not sufficiently strong to meet them; therefore we were desirous, if they should pass by us, to fall upon them in their rear, and thus bring them up in the rear at the same time they were met in the front. We supposed that we could overpower them; but behold, we were disappointed in this our desire. Alma 56:24 24 They durst not pass by us with their whole army, neither durst they with a part, lest they should not be sufficiently strong and they should fall. Alma 56:25 25 Neither durst they march down against the city of Zarahemla; neither durst they cross the head of Sidon, over to the city of Nephihah. Alma 56:26 26 And thus, with their forces, they were determined to maintain those cities which they had taken. Alma 56:27 27 And now it came to pass in the second month of this year, there was brought unto us many provisions from the fathers of those my two thousand sons. Alma 56:28 28 And also there were sent two thousand men unto us from the land of Zarahemla. And thus we were prepared with ten thousand men, and provisions for them, and also for their wives and their children. Alma 56:29 29 And the Lamanites, thus seeing our forces increase daily, and provisions arrive for our support, they began to be fearful, and began to sally forth, if it were possible to put an end to our receiving provisions and strength. Alma 56:30 30 Now when we saw that the Lamanites began to grow uneasy on this wise, we were desirous to bring a stratagem into effect upon them; therefore Antipus ordered that I should march forth with my little sons to a neighboring city, as if we were carrying provisions to a neighboring city. Alma 56:31 31 And we were to march near the city of Antiparah, as if we were going to the city beyond, in the borders by the seashore. Alma 56:32 32 And it came to pass that we did march forth, as if with our provisions, to go to that city. Alma 56:33 33 And it came to pass that Antipus did march forth with a part of his army, leaving the remainder to maintain the city. But he did not march forth until I had gone forth with my little army, and came near the city Antiparah. Alma 56:34 34 And now, in the city Antiparah were stationed the strongest army of the Lamanites; yea, the most numerous. Alma 56:35 35 And it came to pass that when they had been informed by their spies, they came forth with their army and marched against us. Alma 56:36 36 And it came to pass that we did flee before them, northward. And thus we did lead away the most powerful army of the Lamanites; Alma 56:37 37 Yea, even to a considerable distance, insomuch that when they saw the army of Antipus pursuing them, with their might, they did not turn to the right nor to the left, but pursued their march in a straight course after us; and, as we suppose, it was their intent to slay us before Antipus should overtake them, and this that they might not be surrounded by our people. Alma 56:38 38 And now Antipus, beholding our danger, did speed the march of his army. But behold, it was night; therefore they did not overtake us, neither did Antipus overtake them; therefore we did camp for the night. Alma 56:39 39 And it came to pass that before the dawn of the morning, behold, the Lamanites were pursuing us. Now we were not sufficiently strong to contend with them; yea, I would not suffer that my little sons should fall into their hands; therefore we did continue our march, and we took our march into the wilderness. Alma 56:40 40 Now they durst not turn to the right nor to the left lest they should be surrounded; neither would I turn to the right nor to the left lest they should overtake me, and we could not stand against them, but be slain, and they would make their escape; and thus we did flee all that day into the wilderness, even until it was dark. Alma 56:41 41 And it came to pass that again, when the light of the morning came we saw the Lamanites upon us, and we did flee before them. Alma 56:42 42 But it came to pass that they did not pursue us far before they halted; and it was in the morning of the third day of the seventh month. Alma 56:43 43 And now, whether they were overtaken by Antipus we knew not, but I said unto my men: Behold, we know not but they have halted for the purpose that we should come against them, that they might catch us in their snare; Alma 56:44 44 Therefore what say ye, my sons, will ye go against them to battle? Alma 56:45 45 And now I say unto you, my beloved brother Moroni, that never had I seen so great courage, nay, not amongst all the Nephites. Alma 56:46 46 For as I had ever called them my sons (for they were all of them very young) even so they said unto me: Father, behold our God is with us, and he will not suffer that we should fall; then let us go forth; we would not slay our brethren if they would let us alone; therefore let us go, lest they should overpower the army of Antipus. Alma 56:47 47 Now they never had fought, yet they did not fear death; and they did think more upon the liberty of their fathers than they did upon their lives; yea, they had been taught by their mothers, that if they did not doubt, God would deliver them. Alma 56:48 48 And they rehearsed unto me the words of their mothers, saying: We do not doubt our mothers knew it. Alma 56:49 49 And it came to pass that I did return with my two thousand against these Lamanites who had pursued us. And now behold, the armies of Antipus had overtaken them, and a terrible battle had commenced. Alma 56:50 50 The army of Antipus being weary, because of their long march in so short a space of time, were about to fall into the hands of the Lamanites; and had I not returned with my two thousand they would have obtained their purpose. Alma 56:51 51 For Antipus had fallen by the sword, and many of his leaders, because of their weariness, which was occasioned by the speed of their march--therefore the men of Antipus, being confused because of the fall of their leaders, began to give way before the Lamanites. Alma 56:52 52 And it came to pass that the Lamanites took courage, and began to pursue them; and thus were the Lamanites pursuing them with great vigor when Helaman came upon their rear with his two thousand, and began to slay them exceedingly, insomuch that the whole army of the Lamanites halted and turned upon Helaman. Alma 56:53 53 Now when the people of Antipus saw that the Lamanites had turned them about, they gathered together their men and came again upon the rear of the Lamanites. Alma 56:54 54 And now it came to pass that we, the people of Nephi, the people of Antipus, and I with my two thousand, did surround the Lamanites, and did slay them; yea, insomuch that they were compelled to deliver up their weapons of war and also themselves as prisoners of war. Alma 56:55 55 And now it came to pass that when they had surrendered themselves up unto us, behold, I numbered those young men who had fought with me, fearing lest there were many of them slain. Alma 56:56 56 But behold, to my great joy, there had not one soul of them fallen to the earth; yea, and they had fought as if with the strength of God; yea, never were men known to have fought with such miraculous strength; and with such mighty power did they fall upon the Lamanites, that they did frighten them; and for this cause did the Lamanites deliver themselves up as prisoners of war. Alma 56:57 57 And as we had no place for our prisoners, that we could guard them to keep them from the armies of the Lamanites, therefore we sent them to the land of Zarahemla, and a part of those men who were not slain of Antipus, with them; and the remainder I took and joined them to my stripling Ammonites, and took our march back to the city of Judea. Alma 57 Chapter 57 Alma 57:1 1 And now it came to pass that I received an epistle from Ammoron, the king, stating that if I would deliver up those prisoners of war whom we had taken that he would deliver up the city of Antiparah unto us. Alma 57:2 2 But I sent an epistle unto the king, that we were sure our forces were sufficient to take the city of Antiparah by our force; and by delivering up the prisoners for that city we should suppose ourselves unwise, and that we would only deliver up our prisoners on exchange. Alma 57:3 3 And Ammoron refused mine epistle, for he would not exchange prisoners; therefore we began to make preparations to go against the city of Antiparah. Alma 57:4 4 But the people of Antiparah did leave the city, and fled to their other cities, which they had possession of, to fortify them; and thus the city of Antiparah fell into our hands. Alma 57:5 5 And thus ended the twenty and eighth year of the reign of the judges. Alma 57:6 6 And it came to pass that in the commencement of the twenty and ninth year, we received a supply of provisions, and also an addition to our army, from the land of Zarahemla, and from the land round about, to the number of six thousand men, besides sixty of the sons of the Ammonites who had come to join their brethren, my little band of two thousand. And now behold, we were strong, yea, and we had also plenty of provisions brought unto us. Alma 57:7 7 And it came to pass that it was our desire to wage a battle with the army which was placed to protect the city Cumeni. Alma 57:8 8 And now behold, I will show unto you that we soon accomplished our desire; yea, with our strong force, or with a part of our strong force, we did surround, by night, the city Cumeni, a little before they were to receive a supply of provisions. Alma 57:9 9 And it came to pass that we did camp round about the city for many nights; but we did sleep upon our swords, and keep guards, that the Lamanites could not come upon us by night and slay us, which they attempted many times; but as many times as they attempted this their blood was spilt. Alma 57:10 10 At length their provisions did arrive, and they were about to enter the city by night. And we, instead of being Lamanites, were Nephites; therefore, we did take them and their provisions. Alma 57:11 11 And notwithstanding the Lamanites being cut off from their support after this manner, they were still determined to maintain the city; therefore it became expedient that we should take those provisions and send them to Judea, and our prisoners to the land of Zarahemla. Alma 57:12 12 And it came to pass that not many days had passed away before the Lamanites began to lose all hopes of succor; therefore they yielded up the city unto our hands; and thus we had accomplished our designs in obtaining the city Cumeni. Alma 57:13 13 But it came to pass that our prisoners were so numerous that, notwithstanding the enormity of our numbers, we were obliged to employ all our force to keep them, or to put them to death. Alma 57:14 14 For behold, they would break out in great numbers, and would fight with stones, and with clubs, or whatsoever thing they could get into their hands, insomuch that we did slay upwards of two thousand of them after they had surrendered themselves prisoners of war. Alma 57:15 15 Therefore it became expedient for us, that we should put an end to their lives, or guard them, sword in hand, down to the land of Zarahemla; and also our provisions were not any more than sufficient for our own people, notwithstanding that which we had taken from the Lamanites. Alma 57:16 16 And now, in those critical circumstances, it became a very serious matter to determine concerning these prisoners of war; nevertheless, we did resolve to send them down to the land of Zarahemla; therefore we selected a part of our men, and gave them charge over our prisoners to go down to the land of Zarahemla. Alma 57:17 17 But it came to pass that on the morrow they did return. And now behold, we did not inquire of them concerning the prisoners; for behold, the Lamanites were upon us, and they returned in season to save us from falling into their hands. For behold, Ammoron had sent to their support a new supply of provisions and also a numerous army of men. Alma 57:18 18 And it came to pass that those men whom we sent with the prisoners did arrive in season to check them, as they were about to overpower us. Alma 57:19 19 But behold, my little band of two thousand and sixty fought most desperately; yea, they were firm before the Lamanites, and did administer death unto all those who opposed them. Alma 57:20 20 And as the remainder of our army were about to give way before the Lamanites, behold, those two thousand and sixty were firm and undaunted. Alma 57:21 21 Yea, and they did obey and observe to perform every word of command with exactness; yea, and even according to their faith it was done unto them; and I did remember the words which they said unto me that their mothers had taught them. Alma 57:22 22 And now behold, it was these my sons, and those men who had been selected to convey the prisoners, to whom we owe this great victory; for it was they who did beat the Lamanites; therefore they were driven back to the city of Manti. Alma 57:23 23 And we retained our city Cumeni, and were not all destroyed by the sword; nevertheless, we had suffered great loss. Alma 57:24 24 And it came to pass that after the Lamanites had fled, I immediately gave orders that my men who had been wounded should be taken from among the dead, and caused that their wounds should be dressed. Alma 57:25 25 And it came to pass that there were two hundred, out of my two thousand and sixty, who had fainted because of the loss of blood; nevertheless, according to the goodness of God, and to our great astonishment, and also the joy of our whole army, there was not one soul of them who did perish; yea, and neither was there one soul among them who had not received many wounds. Alma 57:26 26 And now, their preservation was astonishing to our whole army, yea, that they should be spared while there was a thousand of our brethren who were slain. And we do justly ascribe it to the miraculous power of God, because of their exceeding faith in that which they had been taught to believe--that there was a just God, and whosoever did not doubt, that they should be preserved by his marvelous power. Alma 57:27 27 Now this was the faith of these of whom I have spoken; they are young, and their minds are firm, and they do put their trust in God continually. Alma 57:28 28 And now it came to pass that after we had thus taken care of our wounded men, and had buried our dead and also the dead of the Lamanites, who were many, behold, we did inquire of Gid concerning the prisoners whom they had started to go down to the land of Zarahemla with. Alma 57:29 29 Now Gid was the chief captain over the band who was appointed to guard them down to the land. Alma 57:30 30 And now, these are the words which Gid said unto me: Behold, we did start to go down to the land of Zarahemla with our prisoners. And it came to pass that we did meet the spies of our armies, who had been sent out to watch the camp of the Lamanites. Alma 57:31 31 And they cried unto us, saying--Behold, the armies of the Lamanites are marching towards the city of Cumeni; and behold, they will fall upon them, yea, and will destroy our people. Alma 57:32 32 And it came to pass that our prisoners did hear their cries, which caused them to take courage; and they did rise up in rebellion against us. Alma 57:33 33 And it came to pass because of their rebellion we did cause that our swords should come upon them. And it came to pass that they did in a body run upon our swords, in the which, the greater number of them were slain; and the remainder of them broke through and fled from us. Alma 57:34 34 And behold, when they had fled and we could not overtake them, we took our march with speed towards the city Cumeni; and behold, we did arrive in time that we might assist our brethren in preserving the city. Alma 57:35 35 And behold, we are again delivered out of the hands of our enemies. And blessed is the name of our God; for behold, it is he that has delivered us; yea, that has done this great thing for us. Alma 57:36 36 Now it came to pass that when I, Helaman, had heard these words of Gid, I was filled with exceeding joy because of the goodness of God in preserving us, that we might not all perish; yea, and I trust that the souls of them who have been slain have entered into the rest of their God. Alma 58 Chapter 58 Alma 58:1 1 And behold, now it came to pass that our next object was to obtain the city of Manti; but behold, there was no way that we could lead them out of the city by our small bands. For behold, they remembered that which we had hitherto done; therefore we could not decoy them away from their strongholds. Alma 58:2 2 And they were so much more numerous than was our army that we durst not go forth and attack them in their strongholds. Alma 58:3 3 Yea, and it became expedient that we should employ our men to the maintaining those parts of the land which we had regained of our possessions; therefore it became expedient that we should wait, that we might receive more strength from the land of Zarahemla and also a new supply of provisions. Alma 58:4 4 And it came to pass that I thus did send an embassy to the governor of our land, to acquaint him concerning the affairs of our people. And it came to pass that we did wait to receive provisions and strength from the land of Zarahemla. Alma 58:5 5 But behold, this did profit us but little; for the Lamanites were also receiving great strength from day to day, and also many provisions; and thus were our circumstances at this period of time. Alma 58:6 6 And the Lamanites were sallying forth against us from time to time, resolving by stratagem to destroy us; nevertheless we could not come to battle with them, because of their retreats and their strongholds. Alma 58:7 7 And it came to pass that we did wait in these difficult circumstances for the space of many months, even until we were about to perish for the want of food. Alma 58:8 8 But it came to pass that we did receive food, which was guarded to us by an army of two thousand men to our assistance; and this is all the assistance which we did receive, to defend ourselves and our country from falling into the hands of our enemies, yea, to contend with an enemy which was innumerable. Alma 58:9 9 And now the cause of these our embarrassments, or the cause why they did not send more strength unto us, we knew not; therefore we were grieved and also filled with fear, lest by any means the judgments of God should come upon our land, to our overthrow and utter destruction. Alma 58:10 10 Therefore we did pour out our souls in prayer to God, that he would strengthen us and deliver us out of the hands of our enemies, yea, and also give us strength that we might retain our cities, and our lands, and our possessions, for the support of our people. Alma 58:11 11 Yea, and it came to pass that the Lord our God did visit us with assurances that he would deliver us; yea, insomuch that he did speak peace to our souls, and did grant unto us great faith, and did cause us that we should hope for our deliverance in him. Alma 58:12 12 And we did take courage with our small force which we had received, and were fixed with a determination to conquer our enemies, and to maintain our lands, and our possessions, and our wives, and our children, and the cause of our liberty. Alma 58:13 13 And thus we did go forth with all our might against the Lamanites, who were in the city of Manti; and we did pitch our tents by the wilderness side, which was near to the city. Alma 58:14 14 And it came to pass that on the morrow, that when the Lamanites saw that we were in the borders by the wilderness which was near the city, that they sent out their spies round about us that they might discover the number and the strength of our army. Alma 58:15 15 And it came to pass that when they saw that we were not strong, according to our numbers, and fearing that we should cut them off from their support except they should come out to battle against us and kill us, and also supposing that they could easily destroy us with their numerous hosts, therefore they began to make preparations to come out against us to battle. Alma 58:16 16 And when we saw that they were making preparations to come out against us, behold, I caused that Gid, with a small number of men, should secrete himself in the wilderness, and also that Teomner and a small number of men should secrete themselves also in the wilderness. Alma 58:17 17 Now Gid and his men were on the right and the others on the left; and when they had thus secreted themselves, behold, I remained, with the remainder of my army, in that same place where we had first pitched our tents against the time that the Lamanites should come out to battle. Alma 58:18 18 And it came to pass that the Lamanites did come out with their numerous army against us. And when they had come and were about to fall upon us with the sword, I caused that my men, those who were with me, should retreat into the wilderness. Alma 58:19 19 And it came to pass that the Lamanites did follow after us with great speed, for they were exceedingly desirous to overtake us that they might slay us; therefore they did follow us into the wilderness; and we did pass by in the midst of Gid and Teomner, insomuch that they were not discovered by the Lamanites. Alma 58:20 20 And it came to pass that when the Lamanites had passed by, or when the army had passed by, Gid and Teomner did rise up from their secret places, and did cut off the spies of the Lamanites that they should not return to the city. Alma 58:21 21 And it came to pass that when they had cut them off, they ran to the city and fell upon the guards who were left to guard the city, insomuch that they did destroy them and did take possession of the city. Alma 58:22 22 Now this was done because the Lamanites did suffer their whole army, save a few guards only, to be led away into the wilderness. Alma 58:23 23 And it came to pass that Gid and Teomner by this means had obtained possession of their strongholds. And it came to pass that we took our course, after having traveled much in the wilderness towards the land of Zarahemla. Alma 58:24 24 And when the Lamanites saw that they were marching towards the land of Zarahemla, they were exceedingly afraid, lest there was a plan laid to lead them on to destruction; therefore they began to retreat into the wilderness again, yea, even back by the same way which they had come. Alma 58:25 25 And behold, it was night and they did pitch their tents, for the chief captains of the Lamanites had supposed that the Nephites were weary because of their march; and supposing that they had driven their whole army therefore they took no thought concerning the city of Manti. Alma 58:26 26 Now it came to pass that when it was night, I caused that my men should not sleep, but that they should march forward by another way towards the land of Manti. Alma 58:27 27 And because of this our march in the night-time, behold, on the morrow we were beyond the Lamanites, insomuch that we did arrive before them at the city of Manti. Alma 58:28 28 And thus it came to pass, that by this stratagem we did take possession of the city of Manti without the shedding of blood. Alma 58:29 29 And it came to pass that when the armies of the Lamanites did arrive near the city, and saw that we were prepared to meet them, they were astonished exceedingly and struck with great fear, insomuch that they did flee into the wilderness. Alma 58:30 30 Yea, and it came to pass that the armies of the Lamanites did flee out of all this quarter of the land. But behold, they have carried with them many women and children out of the land. Alma 58:31 31 And those cities which had been taken by the Lamanites, all of them are at this period of time in our possession; and our fathers and our women and our children are returning to their homes, all save it be those who have been taken prisoners and carried off by the Lamanites. Alma 58:32 32 But behold, our armies are small to maintain so great a number of cities and so great possessions. Alma 58:33 33 But behold, we trust in our God who has given us victory over those lands, insomuch that we have obtained those cities and those lands, which were our own. Alma 58:34 34 Now we do not know the cause that the government does not grant us more strength; neither do those men who came up unto us know why we have not received greater strength. Alma 58:35 35 Behold, we do not know but what ye are unsuccessful, and ye have drawn away the forces into that quarter of the land; if so, we do not desire to murmur. Alma 58:36 36 And if it is not so, behold, we fear that there is some faction in the government, that they do not send more men to our assistance; for we know that they are more numerous than that which they have sent. Alma 58:37 37 But, behold, it mattereth not--we trust God will deliver us, notwithstanding the weakness of our armies, yea, and deliver us out of the hands of our enemies. Alma 58:38 38 Behold, this is the twenty and ninth year, in the latter end, and we are in the possession of our lands; and the Lamanites have fled to the land of Nephi. Alma 58:39 39 And those sons of the people of Ammon, of whom I have so highly spoken, are with me in the city of Manti; and the Lord had supported them, yea, and kept them from falling by the sword, insomuch that even one soul has not been slain. Alma 58:40 40 But behold, they have received many wounds; nevertheless they stand fast in that liberty wherewith God has made them free; and they are strict to remember the Lord their God from day to day; yea, they do observe to keep his statutes, and his judgments, and his commandments continually; and their faith is strong in the prophecies concerning that which is to come. Alma 58:41 41 And now, my beloved brother, Moroni, may the Lord our God, who has redeemed us and made us free, keep you continually in his presence; yea, and may he favor this people, even that ye may have success in obtaining the possession of all that which the Lamanites have taken from us, which was for our support. And now, behold, I close mine epistle. I am Helaman, the son of Alma. Alma 59 Chapter 59 Alma 59:1 1 Now it came to pass in the thirtieth year of the reign of the judges over the people of Nephi, after Moroni had received and had read Helaman's epistle, he was exceedingly rejoiced because of the welfare, yea, the exceeding success which Helaman had had, in obtaining those lands which were lost. Alma 59:2 2 Yea, and he did make it known unto all his people, in all the land round about in that part where he was, that they might rejoice also. Alma 59:3 3 And it came to pass that he immediately sent an epistle to Pahoran, desiring that he should cause men to be gathered together to strengthen Helaman, or the armies of Helaman, insomuch that he might with ease maintain that part of the land which he had been so miraculously prospered in regaining. Alma 59:4 4 And it came to pass when Moroni had sent this epistle to the land of Zarahemla, he began again to lay a plan that he might obtain the remainder of those possessions and cities which the Lamanites had taken from them. Alma 59:5 5 And it came to pass that while Moroni was thus making preparations to go against the Lamanites to battle, behold, the people of Nephihah, who were gathered together from the city of Moroni and the city of Lehi and the city of Morianton, were attacked by the Lamanites. Alma 59:6 6 Yea, even those who had been compelled to flee from the land of Manti, and from the land round about, had come over and joined the Lamanites in this part of the land. Alma 59:7 7 And thus being exceedingly numerous, yea, and receiving strength from day to day, by the command of Ammoron they came forth against the people of Nephihah, and they did begin to slay them with an exceedingly great slaughter. Alma 59:8 8 And their armies were so numerous that the remainder of the people of Nephihah were obliged to flee before them; and they came even and joined the army of Moroni. Alma 59:9 9 And now as Moroni had supposed that there should be men sent to the city Nephihah, to the assistance of the people to maintain that city, and knowing that it was easier to keep the city from falling into the hands of the Lamanites than to retake it from them, he supposed that they would easily maintain that city. Alma 59:10 10 Therefore he retained all his force to maintain those places which he had recovered. Alma 59:11 11 And now, when Moroni saw that the city of Nephihah was lost he was exceedingly sorrowful, and began to doubt, because of the wickedness of the people, whether they should not fall into the hands of their brethren. Alma 59:12 12 Now this was the case with all his chief captains. They doubted and marveled also because of the wickedness of the people, and this because of the success of the Lamanites over them. Alma 59:13 13 And it came to pass that Moroni was angry with the government, because of their indifference concerning the freedom of their country. Alma 60 Chapter 60 Alma 60:1 1 And it came to pass that he wrote again to the governor of the land, who was Pahoran, and these are the words which he wrote, saying: Behold, I direct mine epistle to Pahoran, in the city of Zarahemla, who is the chief judge and the governor over the land, and also to all those who have been chosen by this people to govern and manage the affairs of this war. Alma 60:2 2 For behold, I have somewhat to say unto them by the way of condemnation; for behold, ye yourselves know that ye have been appointed to gather together men, and arm them with swords, and with cimeters, and all manner of weapons of war of every kind, and send forth against the Lamanites, in whatsoever parts they should come into our land. Alma 60:3 3 And now behold, I say unto you that myself, and also my men, and also Helaman and his men, have suffered exceedingly great sufferings; yea, even hunger, thirst, and fatigue, and all manner of afflictions of every kind. Alma 60:4 4 But behold, were this all we had suffered we would not murmur nor complain. Alma 60:5 5 But behold, great has been the slaughter among our people; yea, thousands have fallen by the sword, while it might have otherwise been if ye had rendered unto our armies sufficient strength and succor for them. Yea, great has been your neglect towards us. Alma 60:6 6 And now behold, we desire to know the cause of this exceedingly great neglect; yea, we desire to know the cause of your thoughtless state. Alma 60:7 7 Can you think to sit upon your thrones in a state of thoughtless stupor, while your enemies are spreading the work of death around you? Yea, while they are murdering thousands of your brethren-- Alma 60:8 8 Yea, even they who have looked up to you for protection, yea, have placed you in a situation that ye might have succored them, yea, ye might have sent armies unto them, to have strengthened them, and have saved thousands of them from falling by the sword. Alma 60:9 9 But behold, this is not all--ye have withheld your provisions from them, insomuch that many have fought and bled out their lives because of their great desires which they had for the welfare of this people; yea, and this they have done when they were about to perish with hunger, because of your exceedingly great neglect towards them. Alma 60:10 10 And now, my beloved brethren--for ye ought to be beloved; yea, and ye ought to have stirred yourselves more diligently for the welfare and the freedom of this people; but behold, ye have neglected them insomuch that the blood of thousands shall come upon your heads for vengeance; yea, for known unto God were all their cries, and all their sufferings-- Alma 60:11 11 Behold, could ye suppose that ye could sit upon your thrones, and because of the exceeding goodness of God ye could do nothing and he would deliver you? Behold, if ye have supposed this ye have supposed in vain. Alma 60:12 12 Do ye suppose that, because so many of your brethren have been killed it is because of their wickedness? I say unto you, if ye have supposed this ye have supposed in vain; for I say unto you, there are many who have fallen by the sword; and behold it is to your condemnation; Alma 60:13 13 For the Lord suffereth the righteous to be slain that his justice and judgment may come upon the wicked; therefore ye need not suppose that the righteous are lost because they are slain; but behold, they do enter into the rest of the Lord their God. Alma 60:14 14 And now behold, I say unto you, I fear exceedingly that the judgments of God will come upon this people, because of their exceeding slothfulness, yea, even the slothfulness of our government, and their exceedingly great neglect towards their brethren, yea, towards those who have been slain. Alma 60:15 15 For were it not for the wickedness which first commenced at our head, we could have withstood our enemies that they could have gained no power over us. Alma 60:16 16 Yea, had it not been for the war which broke out among ourselves; yea, were it not for these king-men, who caused so much bloodshed among ourselves; yea, at the time we were contending among ourselves, if we had united our strength as we hitherto have done; yea, had it not been for the desire of power and authority which those king-men had over us; had they been true to the cause of our freedom, and united with us, and gone forth against our enemies, instead of taking up their swords against us, which was the cause of so much bloodshed among ourselves; yea, if we had gone forth against them in the strength of the Lord, we should have dispersed our enemies, for it would have been done, according to the fulfilling of his word. Alma 60:17 17 But behold, now the Lamanites are coming upon us, taking possession of our lands, and they are murdering our people with the sword, yea, our women and our children, and also carrying them away captive, causing them that they should suffer all manner of afflictions, and this because of the great wickedness of those who are seeking for power and authority, yea, even those king-men. Alma 60:18 18 But why should I say much concerning this matter? For we know not but what ye yourselves are seeking for authority. We know not but what ye are also traitors to your country. Alma 60:19 19 Or is it that ye have neglected us because ye are in the heart of our country and ye are surrounded by security, that ye do not cause food to be sent unto us, and also men to strengthen our armies? Alma 60:20 20 Have ye forgotten the commandments of the Lord your God? Yea, have ye forgotten the captivity of our fathers? Have ye forgotten the many times we have been delivered out of the hands of our enemies? Alma 60:21 21 Or do ye suppose that the Lord will still deliver us, while we sit upon our thrones and do not make use of the means which the Lord has provided for us? Alma 60:22 22 Yea, will ye sit in idleness while ye are surrounded with thousands of those, yea, and tens of thousands, who do also sit in idleness, while there are thousands round about in the borders of the land who are falling by the sword, yea, wounded and bleeding? Alma 60:23 23 Do ye suppose that God will look upon you as guiltless while ye sit still and behold these things? Behold I say unto you, Nay. Now I would that ye should remember that God has said that the inward vessel shall be cleansed first, and then shall the outer vessel be cleansed also. Alma 60:24 24 And now, except ye do repent of that which ye have done, and begin to be up and doing, and send forth food and men unto us, and also unto Helaman, that he may support those parts of our country which he has regained, and that we may also recover the remainder of our possessions in these parts, behold it will be expedient that we contend no more with the Lamanites until we have first cleansed our inward vessel, yea, even the great head of our government. Alma 60:25 25 And except ye grant mine epistle, and come out and show unto me a true spirit of freedom, and strive to strengthen and fortify our armies, and grant unto them food for their support, behold I will leave a part of my freemen to maintain this part of our land, and I will leave the strength and the blessings of God upon them, that none other power can operate against them-- Alma 60:26 26 And this because of their exceeding faith, and their patience in their tribulations-- Alma 60:27 27 And I will come unto you, and if there be any among you that has a desire for freedom, yea, if there be even a spark of freedom remaining, behold I will stir up insurrections among you, even until those who have desires to usurp power and authority shall become extinct. Alma 60:28 28 Yea, behold I do not fear your power nor your authority, but it is my God whom I fear; and it is according to his commandments that I do take my sword to defend the cause of my country, and it is because of your iniquity that we have suffered so much loss. Alma 60:29 29 Behold it is time, yea, the time is now at hand, that except ye do bestir yourselves in the defence of your country and your little ones, the sword of justice doth hang over you; yea, and it shall fall upon you and visit you even to your utter destruction. Alma 60:30 30 Behold, I wait for assistance from you; and, except ye do administer unto our relief, behold, I come unto you, even in the land of Zarahemla, and smite you with the sword, insomuch that ye can have no more power to impede the progress of this people in the cause of our freedom. Alma 60:31 31 For behold, the Lord will not suffer that ye shall live and wax strong in your iniquities to destroy his righteous people. Alma 60:32 32 Behold, can you suppose that the Lord will spare you and come out in judgment against the Lamanites, when it is the tradition of their fathers that has caused their hatred, yea, and it has been redoubled by those who have dissented from us, while your iniquity is for the cause of your love of glory and the vain things of the world? Alma 60:33 33 Ye know that ye do transgress the laws of God, and ye do know that ye do trample them under your feet. Behold, the Lord saith unto me: If those whom ye have appointed your governors do not repent of their sins and iniquities, ye shall go up to battle against them. Alma 60:34 34 And now behold, I, Moroni, am constrained, according to the covenant which I have made to keep the commandments of my God; therefore I would that ye should adhere to the word of God, and send speedily unto me of your provisions and of your men, and also to Helaman. Alma 60:35 35 And behold, if ye will not do this I come unto you speedily; for behold, God will not suffer that we should perish with hunger; therefore he will give unto us of your food, even if it must be by the sword. Now see that ye fulfil the word of God. Alma 60:36 36 Behold, I am Moroni, your chief captain. I seek not for power, but to pull it down. I seek not for honor of the world, but for the glory of my God, and the freedom and welfare of my country. And thus I close mine epistle. Alma 61 Chapter 61 Alma 61:1 1 Behold, now it came to pass that soon after Moroni had sent his epistle unto the chief governor, he received an epistle from Pahoran, the chief governor. And these are the words which he received: Alma 61:2 2 I, Pahoran, who am the chief governor of this land, do send these words unto Moroni, the chief captain over the army. Behold, I say unto you, Moroni, that I do not joy in your great afflictions, yea, it grieves my soul. Alma 61:3 3 But behold, there are those who do joy in your afflictions, yea, insomuch that they have risen up in rebellion against me, and also those of my people who are freemen, yea, and those who have risen up are exceedingly numerous. Alma 61:4 4 And it is those who have sought to take away the judgment-seat from me that have been the cause of this great iniquity; for they have used great flattery, and they have led away the hearts of many people, which will be the cause of sore affliction among us; they have withheld our provisions, and have daunted our freemen that they have not come unto you. Alma 61:5 5 And behold, they have driven me out before them, and I have fled to the land of Gideon, with as many men as it were possible that I could get. Alma 61:6 6 And behold, I have sent a proclamation throughout this part of the land; and behold, they are flocking to us daily, to their arms, in the defence of their country and their freedom, and to avenge our wrongs. Alma 61:7 7 And they have come unto us, insomuch that those who have risen up in rebellion against us are set at defiance, yea, insomuch that they do fear us and durst not come out against us to battle. Alma 61:8 8 They have got possession of the land, or the city, of Zarahemla; they have appointed a king over them, and he hath written unto the king of the Lamanites, in the which he hath joined an alliance with him; in the which alliance he hath agreed to maintain the city of Zarahemla, which maintenance he supposeth will enable the Lamanites to conquer the remainder of the land, and he shall be placed king over this people when they shall be conquered under the Lamanites. Alma 61:9 9 And now, in your epistle you have censured me, but it mattereth not; I am not angry, but do rejoice in the greatness of your heart. I, Pahoran, do not seek for power, save only to retain my judgment-seat that I may preserve the rights and the liberty of my people. My soul standeth fast in that liberty in the which God hath made us free. Alma 61:10 10 And now, behold, we will resist wickedness even unto bloodshed. We would not shed the blood of the Lamanites if they would stay in their own land. Alma 61:11 11 We would not shed the blood of our brethren if they would not rise up in rebellion and take the sword against us. Alma 61:12 12 We would subject ourselves to the yoke of bondage if it were requisite with the justice of God, or if he should command us so to do. Alma 61:13 13 But behold he doth not command us that we shall subject ourselves to our enemies, but that we should put our trust in him, and he will deliver us. Alma 61:14 14 Therefore, my beloved brother, Moroni, let us resist evil, and whatsoever evil we cannot resist with our words, yea, such as rebellions and dissensions, let us resist them with our swords, that we may retain our freedom, that we may rejoice in the great privilege of our church, and in the cause of our Redeemer and our God. Alma 61:15 15 Therefore, come unto me speedily with a few of your men, and leave the remainder in the charge of Lehi and Teancum; give unto them power to conduct the war in that part of the land, according to the Spirit of God, which is also the Spirit of freedom which is in them. Alma 61:16 16 Behold I have sent a few provisions unto them, that they may not perish until ye can come unto me. Alma 61:17 17 Gather together whatsoever force ye can upon your march hither, and we will go speedily against those dissenters, in the strength of our God according to the faith which is in us. Alma 61:18 18 And we will take possession of the city of Zarahemla, that we may obtain more food to send forth unto Lehi and Teancum; yea, we will go forth against them in the strength of the Lord, and we will put an end to this great iniquity. Alma 61:19 19 And now, Moroni, I do joy in receiving your epistle, for I was somewhat worried concerning what we should do, whether it should be just in us to go against our brethren. Alma 61:20 20 But ye have said, except they repent the Lord hath commanded you that ye should go against them. Alma 61:21 21 See that ye strengthen Lehi and Teancum in the Lord; tell them to fear not, for God will deliver them, yea, and also all those who stand fast in that liberty wherewith God hath made them free. And now I close mine epistle to my beloved brother, Moroni. Alma 62 Chapter 62 Alma 62:1 1 And now it came to pass that when Moroni had received this epistle his heart did take courage, and was filled with exceedingly great joy because of the faithfulness of Pahoran, that he was not also a traitor to the freedom and cause of his country. Alma 62:2 2 But he did also mourn exceedingly because of the iniquity of those who had driven Pahoran from the judgment-seat, yea, in fine because of those who had rebelled against their country and also their God. Alma 62:3 3 And it came to pass that Moroni took a small number of men, according to the desire of Pahoran, and gave Lehi and Teancum command over the remainder of his army, and took his march towards the land of Gideon. Alma 62:4 4 And he did raise the standard of liberty in whatsoever place he did enter, and gained whatsoever force he could in all his march towards the land of Gideon. Alma 62:5 5 And it came to pass that thousands did flock unto his standard, and did take up their swords in the defence of their freedom, that they might not come into bondage. Alma 62:6 6 And thus, when Moroni had gathered together whatsoever men he could in all his march, he came to the land of Gideon; and uniting his forces with those of Pahoran they became exceedingly strong, even stronger than the men of Pachus, who was the king of those dissenters who had driven the freemen out of the land of Zarahemla and had taken possession of the land. Alma 62:7 7 And it came to pass that Moroni and Pahoran went down with their armies into the land of Zarahemla, and went forth against the city, and did meet the men of Pachus, insomuch that they did come to battle. Alma 62:8 8 And behold, Pachus was slain and his men were taken prisoners, and Pahoran was restored to his judgment-seat. Alma 62:9 9 And the men of Pachus received their trial, according to the law, and also those king-men who had been taken and cast into prison; and they were executed according to the law; yea, those men of Pachus and those king-men, whosoever would not take up arms in the defence of their country, but would fight against it, were put to death. Alma 62:10 10 And thus it became expedient that this law should be strictly observed for the safety of their country; yea, and whosoever was found denying their freedom was speedily executed according to the law. Alma 62:11 11 And thus ended the thirtieth year of the reign of the judges over the people of Nephi; Moroni and Pahoran having restored peace to the land of Zarahemla, among their own people, having inflicted death upon all those who were not true to the cause of freedom. Alma 62:12 12 And it came to pass in the commencement of the thirty and first year of the reign of the judges over the people of Nephi, Moroni immediately caused that provisions should be sent, and also an army of six thousand men should be sent unto Helaman, to assist him in preserving that part of the land. Alma 62:13 13 And he also caused that an army of six thousand men, with a sufficient quantity of food, should be sent to the armies of Lehi and Teancum. And it came to pass that this was done to fortify the land against the Lamanites. Alma 62:14 14 And it came to pass that Moroni and Pahoran, leaving a large body of men in the land of Zarahemla, took their march with a large body of men towards the land of Nephihah, being determined to overthrow the Lamanites in that city. Alma 62:15 15 And it came to pass that as they were marching towards the land, they took a large body of men of the Lamanites, and slew many of them, and took their provisions and their weapons of war. Alma 62:16 16 And it came to pass after they had taken them, they caused them to enter into a covenant that they would no more take up their weapons of war against the Nephites. Alma 62:17 17 And when they had entered into this covenant they sent them to dwell with the people of Ammon, and they were in number about four thousand who had not been slain. Alma 62:18 18 And it came to pass that when they had sent them away they pursued their march towards the land of Nephihah. And it came to pass that when they had come to the city of Nephihah, they did pitch their tents in the plains of Nephihah, which is near the city of Nephihah. Alma 62:19 19 Now Moroni was desirous that the Lamanites should come out to battle against them, upon the plains; but the Lamanites, knowing of their exceedingly great courage, and beholding the greatness of their numbers, therefore they durst not come out against them; therefore they did not come to battle in that day. Alma 62:20 20 And when the night came, Moroni went forth in the darkness of the night, and came upon the top of the wall to spy out in what part of the city the Lamanites did camp with their army. Alma 62:21 21 And it came to pass that they were on the east, by the entrance; and they were all asleep. And now Moroni returned to his army, and caused that they should prepare in haste strong cords and ladders, to be let down from the top of the wall into the inner part of the wall. Alma 62:22 22 And it came to pass that Moroni caused that his men should march forth and come upon the top of the wall, and let themselves down into that part of the city, yea, even on the west, where the Lamanites did not camp with their armies. Alma 62:23 23 And it came to pass that they were all let down into the city by night, by the means of their strong cords and their ladders; thus when the morning came they were all within the walls of the city. Alma 62:24 24 And now, when the Lamanites awoke and saw that the armies of Moroni were within the walls, they were affrighted exceedingly, insomuch that they did flee out by the pass. Alma 62:25 25 And now when Moroni saw that they were fleeing before him, he did cause that his men should march forth against them, and slew many, and surrounded many others, and took them prisoners; and the remainder of them fled into the land of Moroni, which was in the borders by the seashore. Alma 62:26 26 Thus had Moroni and Pahoran obtained the possession of the city of Nephihah without the loss of one soul; and there were many of the Lamanites who were slain. Alma 62:27 27 Now it came to pass that many of the Lamanites that were prisoners were desirous to join the people of Ammon and become a free people. Alma 62:28 28 And it came to pass that as many as were desirous, unto them it was granted according to their desires. Alma 62:29 29 Therefore, all the prisoners of the Lamanites did join the people of Ammon, and did begin to labor exceedingly, tilling the ground, raising all manner of grain, and flocks and herds of every kind; and thus were the Nephites relieved from a great burden; yea, insomuch that they were relieved from all the prisoners of the Lamanites. Alma 62:30 30 Now it came to pass that Moroni, after he had obtained possession of the city of Nephihah, having taken many prisoners, which did reduce the armies of the Lamanites exceedingly, and having regained many of the Nephites who had been taken prisoners, which did strengthen the army of Moroni exceedingly; therefore Moroni went forth from the land of Nephihah to the land of Lehi. Alma 62:31 31 And it came to pass that when the Lamanites saw that Moroni was coming against them, they were again frightened and fled before the army of Moroni. Alma 62:32 32 And it came to pass that Moroni and his army did pursue them from city to city, until they were met by Lehi and Teancum; and the Lamanites fled from Lehi and Teancum, even down upon the borders by the seashore, until they came to the land of Moroni. Alma 62:33 33 And the armies of the Lamanites were all gathered together, insomuch that they were all in one body in the land of Moroni. Now, Ammoron, the king of the Lamanites, was also with them. Alma 62:34 34 And it came to pass that Moroni and Lehi and Teancum did encamp with their armies round about in the borders of the land of Moroni, insomuch that the Lamanites were encircled about in the borders by the wilderness on the south, and in the borders by the wilderness on the east. Alma 62:35 35 And thus they did encamp for the night. For behold, the Nephites and the Lamanites also were weary because of the greatness of the march; therefore they did not resolve upon any stratagem in the night-time, save it were Teancum; for he was exceedingly angry with Ammoron, insomuch that he considered that Ammoron, and Amalickiah his brother, had been the cause of this great and lasting war between them and the Lamanites, which had been the cause of so much war and bloodshed, yea, and so much famine. Alma 62:36 36 And it came to pass that Teancum in his anger did go forth into the camp of the Lamanites, and did let himself down over the walls of the city. And he went forth with a cord, from place to place, insomuch that he did find the king; and he did cast a javelin at him, which did pierce him near the heart. But behold, the king did awaken his servants before he died, insomuch that they did pursue Teancum, and slew him. Alma 62:37 37 Now it came to pass that when Lehi and Moroni knew that Teancum was dead they were exceedingly sorrowful; for behold, he had been a man who had fought valiantly for his country, yea, a true friend to liberty; and he had suffered very many exceedingly sore afflictions. But behold, he was dead, and had gone the way of all the earth. Alma 62:38 38 Now it came to pass that Moroni marched forth on the morrow, and came upon the Lamanites, insomuch that they did slay them with a great slaughter; and they did drive them out of the land; and they did flee, even that they did not return at that time against the Nephites. Alma 62:39 39 And thus ended the thirty and first year of the reign of the judges over the people of Nephi; and thus they had had wars, and bloodsheds, and famine, and affliction, for the space of many years. Alma 62:40 40 And there had been murders, and contentions, and dissensions, and all manner of iniquity among the people of Nephi; nevertheless for the righteous' sake, yea, because of the prayers of the righteous, they were spared. Alma 62:41 41 But behold, because of the exceedingly great length of the war between the Nephites and the Lamanites many had become hardened, because of the exceedingly great length of the war; and many were softened because of their afflictions, insomuch that they did humble themselves before God, even in the depth of humility. Alma 62:42 42 And it came to pass that after Moroni had fortified those parts of the land which were most exposed to the Lamanites, until they were sufficiently strong, he returned to the city of Zarahemla; and also Helaman returned to the place of his inheritance; and there was once more peace established among the people of Nephi. Alma 62:43 43 And Moroni yielded up the command of his armies into the hands of his son, whose name was Moronihah; and he retired to his own house that he might spend the remainder of his days in peace. Alma 62:44 44 And Pahoran did return to his judgment-seat; and Helaman did take upon him again to preach unto the people the word of God; for because of so many wars and contentions it had become expedient that a regulation should be made again in the church. Alma 62:45 45 Therefore, Helaman and his brethren went forth, and did declare the word of God with much power unto the convincing of many people of their wickedness, which did cause them to repent of their sins and to be baptized unto the Lord their God. Alma 62:46 46 And it came to pass that they did establish again the church of God, throughout all the land. Alma 62:47 47 Yea, and regulations were made concerning the law. And their judges, and their chief judges were chosen. Alma 62:48 48 And the people of Nephi began to prosper again in the land, and began to multiply and to wax exceedingly strong again in the land. And they began to grow exceedingly rich. Alma 62:49 49 But notwithstanding their riches, or their strength, or their prosperity, they were not lifted up in the pride of their eyes; neither were they slow to remember the Lord their God; but they did humble themselves exceedingly before him. Alma 62:50 50 Yea, they did remember how great things the Lord had done for them, that he had delivered them from death, and from bonds, and from prisons, and from all manner of afflictions and he had delivered them out of the hands of their enemies. Alma 62:51 51 And they did pray unto the Lord their God continually, insomuch that the Lord did bless them, according to his word, so that they did wax strong and prosper in the land. Alma 62:52 52 And it came to pass that all these things were done. And Helaman died, in the thirty and fifth year of the reign of the judges over the people of Nephi. Alma 63 Chapter 63 Alma 63:1 1 And it came to pass in the commencement of the thirty and sixth year of the reign of the judges over the people of Nephi, that Shiblon took possession of those sacred things which had been delivered unto Helaman by Alma. Alma 63:2 2 And he was a just man, and he did walk uprightly before God; and he did observe to do good continually, to keep the commandments of the Lord his God; and also did his brother. Alma 63:3 3 And it came to pass that Moroni died also. And thus ended the thirty and sixth year of the reign of the judges. Alma 63:4 4 And it came to pass that in the thirty and seventh year of the reign of the judges, there was a large company of men, even to the amount of five thousand and four hundred men, with their wives and their children, departed out of the land of Zarahemla into the land which was northward. Alma 63:5 5 And it came to pass that Hagoth, he being an exceedingly curious man, therefore he went forth and built him an exceedingly large ship, on the borders of the land Bountiful, by the land Desolation, and launched it forth into the west sea, by the narrow neck which led into the land northward. Alma 63:6 6 And behold, there were many of the Nephites who did enter therein and did sail forth with much provisions, and also many women and children; and they took their course northward. And thus ended the thirty and seventh year. Alma 63:7 7 And in the thirty and eighth year, this man built other ships. And the first ship did also return, and many more people did enter into it; and they also took much provisions, and set out again to the land northward. Alma 63:8 8 And it came to pass that they were never heard of more. And we suppose that they were drowned in the depths of the sea. And it came to pass that one other ship also did sail forth; and whither she did go we know not. Alma 63:9 9 And it came to pass that in this year there were many people who went forth into the land northward. And thus ended the thirty and eighth year. Alma 63:10 10 And it came to pass in the thirty and ninth year of the reign of the judges, Shiblon died also, and Corianton had gone forth to the land northward in a ship, to carry forth provisions unto the people who had gone forth into that land. Alma 63:11 11 Therefore it became expedient for Shiblon to confer those sacred things, before his death, upon the son of Helaman, who was called Helaman, being called after the name of his father. Alma 63:12 12 Now behold, all those engravings which were in the possession of Helaman were written and sent forth among the children of men throughout all the land, save it were those parts which had been commanded by Alma should not go forth. Alma 63:13 13 Nevertheless, these things were to be kept sacred, and handed down from one generation to another; therefore, in this year, they had been conferred upon Helaman, before the death of Shiblon. Alma 63:14 14 And it came to pass also in this year that there were some dissenters who had gone forth unto the Lamanites; and they were stirred up again to anger against the Nephites. Alma 63:15 15 And also in this same year they came down with a numerous army to war against the people of Moronihah, or against the army of Moronihah, in the which they were beaten and driven back again to their own lands, suffering great loss. Alma 63:16 16 And thus ended the thirty and ninth year of the reign of the judges over the people of Nephi. Alma 63:17 17 And thus ended the account of Alma, and Helaman his son, and also Shiblon, who was his son. THE BOOK OF HELAMAN An account of the Nephites. Their wars and contentions, and their dissensions. And also the prophecies of many holy prophets, before the coming of Christ, according to the records of Helaman, who was the son of Helaman, and also according to the records of his sons, even down to the coming of Christ. And also many of the Lamanites are converted. An account of their conversion. An account of the righteousness of the Lamanites, and the wickedness and abominations of the Nephites, according to the record of Helaman and his sons, even down to the coming of Christ, which is called the book of Helaman. Helaman 1 Chapter 1 Helaman 1:1 1 And now behold, it came to pass in the commencement of the fortieth year of the reign of the judges over the people of Nephi, there began to be a serious difficulty among the people of the Nephites. Helaman 1:2 2 For behold, Pahoran had died, and gone the way of all the earth; therefore there began to be a serious contention concerning who should have the judgment-seat among the brethren, who were the sons of Pahoran. Helaman 1:3 3 Now these are their names who did contend for the judgment-seat, who did also cause the people to contend: Pahoran, Paanchi, and Pacumeni. Helaman 1:4 4 Now these are not all the sons of Pahoran, (for he had many) but these are they who did contend for the judgment-seat; therefore, they did cause three divisions among the people. Helaman 1:5 5 Nevertheless, it came to pass that Pahoran was appointed by the voice of the people to be chief judge and a governor over the people of Nephi. Helaman 1:6 6 And it came to pass that Pacumeni, when he saw that he could not obtain the judgment-seat, he did unite with the voice of the people. Helaman 1:7 7 But behold, Paanchi, and that part of the people that were desirous that he should be their governor, was exceedingly wroth; therefore, he was about to flatter away those people to rise up in rebellion against their brethren. Helaman 1:8 8 And it came to pass as he was about to do this, behold, he was taken, and was tried according to the voice of the people, and condemned unto death; for he had raised up in rebellion and sought to destroy the liberty of the people. Helaman 1:9 9 Now when those people who were desirous that he should be their governor saw that he was condemned unto death, therefore they were angry, and behold, they sent forth one Kishkumen, even to the judgment-seat of Pahoran, and murdered Pahoran as he sat upon the judgment-seat. Helaman 1:10 10 And he was pursued by the servants of Pahoran; but behold, so speedy was the flight of Kishkumen that no man could overtake him. Helaman 1:11 11 And he went unto those that sent him, and they all entered into a covenant, yea, swearing by their everlasting Maker, that they would tell no man that Kishkumen had murdered Pahoran. Helaman 1:12 12 Therefore, Kishkumen was not known among the people of Nephi, for he was in disguise at the time that he murdered Pahoran. And Kishkumen and his band, who had covenanted with him, did mingle themselves among the people, in a manner that they all could not be found; but as many as were found were condemned unto death. Helaman 1:13 13 And now behold, Pacumeni was appointed, according to the voice of the people, to be a chief judge and a governor over the people, to reign in the stead of his brother Pahoran; and it was according to his right. And all this was done in the fortieth year of the reign of the judges; and it had an end. Helaman 1:14 14 And it came to pass in the forty and first year of the reign of the judges, that the Lamanites had gathered together an innumerable army of men, and armed them with swords, and with cimeters and with bows, and with arrows, and with head-plates, and with breastplates, and with all manner of shields of every kind. Helaman 1:15 15 And they came down again that they might pitch battle against the Nephites. And they were led by a man whose name was Coriantumr; and he was a descendant of Zarahemla; and he was a dissenter from among the Nephites; and he was a large and a mighty man. Helaman 1:16 16 Therefore, the king of the Lamanites, whose name was Tubaloth, who was the son of Ammoron, supposing that Coriantumr, being a mighty man, could stand against the Nephites, with his strength and also with his great wisdom, insomuch that by sending him forth he should gain power over the Nephites-- Helaman 1:17 17 Therefore he did stir them up to anger, and he did gather together his armies, and he did appoint Coriantumr to be their leader, and did cause that they should march down to the land of Zarahemla to battle against the Nephites. Helaman 1:18 18 And it came to pass that because of so much contention and so much difficulty in the government, that they had not kept sufficient guards in the land of Zarahemla; for they had supposed that the Lamanites durst not come into the heart of their lands to attack that great city Zarahemla. Helaman 1:19 19 But it came to pass that Coriantumr did march forth at the head of his numerous host, and came upon the inhabitants of the city, and their march was with such exceedingly great speed that there was no time for the Nephites to gather together their armies. Helaman 1:20 20 Therefore Coriantumr did cut down the watch by the entrance of the city, and did march forth with his whole army into the city, and they did slay every one who did oppose them, insomuch that they did take possession of the whole city. Helaman 1:21 21 And it came to pass that Pacumeni, who was the chief judge, did flee before Coriantumr, even to the walls of the city. And it came to pass that Coriantumr did smite him against the wall, insomuch that he died. And thus ended the days of Pacumeni. Helaman 1:22 22 And now when Coriantumr saw that he was in possession of the city of Zarahemla, and saw that the Nephites had fled before them, and were slain, and were taken, and were cast into prison, and that he had obtained the possession of the strongest hold in all the land, his heart took courage insomuch that he was about to go forth against all the land. Helaman 1:23 23 And now he did not tarry in the land of Zarahemla, but he did march forth with a large army, even towards the city of Bountiful; for it was his determination to go forth and cut his way through with the sword, that he might obtain the north parts of the land. Helaman 1:24 24 And, supposing that their greatest strength was in the center of the land, therefore he did march forth, giving them no time to assemble themselves together save it were in small bodies; and in this manner they did fall upon them and cut them down to the earth. Helaman 1:25 25 But behold, this march of Coriantumr through the center of the land gave Moronihah great advantage over them, notwithstanding the greatness of the number of the Nephites who were slain. Helaman 1:26 26 For behold, Moronihah had supposed that the Lamanites durst not come into the center of the land, but that they would attack the cities round about in the borders as they had hitherto done; therefore Moronihah had caused that their strong armies should maintain those parts round about by the borders. Helaman 1:27 27 But behold, the Lamanites were not frightened according to his desire, but they had come into the center of the land, and had taken the capital city which was the city of Zarahemla, and were marching through the most capital parts of the land, slaying the people with a great slaughter, both men, women, and children, taking possession of many cities and of many strongholds. Helaman 1:28 28 But when Moronihah had discovered this, he immediately sent forth Lehi with an army round about to head them before they should come to the land Bountiful. Helaman 1:29 29 And thus he did; and he did head them before they came to the land Bountiful, and gave unto them battle, insomuch that they began to retreat back towards the land of Zarahemla. Helaman 1:30 30 And it came to pass that Moronihah did head them in their retreat, and did give unto them battle, insomuch that it became an exceedingly bloody battle; yea, many were slain, and among the number who were slain Coriantumr was also found. Helaman 1:31 31 And now, behold, the Lamanites could not retreat either way, neither on the north, nor on the south, nor on the east, nor on the west, for they were surrounded on every hand by the Nephites. Helaman 1:32 32 And thus had Coriantumr plunged the Lamanites into the midst of the Nephites, insomuch that they were in the power of the Nephites, and he himself was slain, and the Lamanites did yield themselves into the hands of the Nephites. Helaman 1:33 33 And it came to pass that Moronihah took possession of the city of Zarahemla again, and caused that the Lamanites who had been taken prisoners should depart out of the land in peace. Helaman 1:34 34 And thus ended the forty and first year of the reign of the judges. Helaman 2 Chapter 2 Helaman 2:1 1 And it came to pass in the forty and second year of the reign of the judges, after Moronihah had established again peace between the Nephites and the Lamanites, behold there was no one to fill the judgment-seat; therefore there began to be a contention again among the people concerning who should fill the judgment-seat. Helaman 2:2 2 And it came to pass that Helaman, who was the son of Helaman, was appointed to fill the judgment-seat, by the voice of the people. Helaman 2:3 3 But behold, Kishkumen, who had murdered Pahoran, did lay wait to destroy Helaman also; and he was upheld by his band, who had entered into a covenant that no one should know his wickedness. Helaman 2:4 4 For there was one Gadianton, who was exceedingly expert in many words, and also in his craft, to carry on the secret work of murder and of robbery; therefore he became the leader of the band of Kishkumen. Helaman 2:5 5 Therefore he did flatter them, and also Kishkumen, that if they would place him in the judgment-seat he would grant unto those who belonged to his band that they should be placed in power and authority among the people; therefore Kishkumen sought to destroy Helaman. Helaman 2:6 6 And it came to pass as he went forth towards the judgment-seat to destroy Helaman, behold one of the servants of Helaman, having been out by night, and having obtained, through disguise, a knowledge of those plans which had been laid by this band to destroy Helaman-- Helaman 2:7 7 And it came to pass that he met Kishkumen, and he gave unto him a sign; therefore Kishkumen made known unto him the object of his desire, desiring that he would conduct him to the judgment-seat that he might murder Helaman. Helaman 2:8 8 And when the servant of Helaman had known all the heart of Kishkumen, and how that it was his object to murder, and also that it was the object of all those who belonged to his band to murder, and to rob, and to gain power, (and this was their secret plan, and their combination) the servant of Helaman said unto Kishkumen: Let us go forth unto the judgment-seat. Helaman 2:9 9 Now this did please Kishkumen exceedingly, for he did suppose that he should accomplish his design; but behold, the servant of Helaman, as they were going forth unto the judgment-seat, did stab Kishkumen even to the heart, that he fell dead without a groan. And he ran and told Helaman all the things which he had seen, and heard, and done. Helaman 2:10 10 And it came to pass that Helaman did send forth to take this band of robbers and secret murderers, that they might be executed according to the law. Helaman 2:11 11 But behold, when Gadianton had found that Kishkumen did not return he feared lest that he should be destroyed; therefore he caused that his band should follow him. And they took their flight out of the land, by a secret way, into the wilderness; and thus when Helaman sent forth to take them they could nowhere be found. Helaman 2:12 12 And more of this Gadianton shall be spoken hereafter. And thus ended the forty and second year of the reign of the judges over the people of Nephi. Helaman 2:13 13 And behold, in the end of this book ye shall see that this Gadianton did prove the overthrow, yea, almost the entire destruction of the people of Nephi. Helaman 2:14 14 Behold I do not mean the end of the book of Helaman, but I mean the end of the book of Nephi, from which I have taken all the account which I have written. Helaman 3 Chapter 3 Helaman 3:1 1 And now it came to pass in the forty and third year of the reign of the judges, there was no contention among the people of Nephi save it were a little pride which was in the church, which did cause some little dissensions among the people, which affairs were settled in the ending of the forty and third year. Helaman 3:2 2 And there was no contention among the people in the forty and fourth year; neither was there much contention in the forty and fifth year. Helaman 3:3 3 And it came to pass in the forty and sixth, yea, there was much contention and many dissensions; in the which there were an exceedingly great many who departed out of the land of Zarahemla, and went forth unto the land northward to inherit the land. Helaman 3:4 4 And they did travel to an exceedingly great distance, insomuch that they came to large bodies of water and many rivers. Helaman 3:5 5 Yea, and even they did spread forth into all parts of the land, into whatever parts it had not been rendered desolate and without timber, because of the many inhabitants who had before inherited the land. Helaman 3:6 6 And now no part of the land was desolate, save it were for timber; but because of the greatness of the destruction of the people who had before inhabited the land it was called desolate. Helaman 3:7 7 And there being but little timber upon the face of the land, nevertheless the people who went forth became exceedingly expert in the working of cement; therefore they did build houses of cement, in the which they did dwell. Helaman 3:8 8 And it came to pass that they did multiply and spread, and did go forth from the land southward to the land northward, and did spread insomuch that they began to cover the face of the whole earth, from the sea south to the sea north, from the sea west to the sea east. Helaman 3:9 9 And the people who were in the land northward did dwell in tents, and in houses of cement, and they did suffer whatsoever tree should spring up upon the face of the land that it should grow up, that in time they might have timber to build their houses, yea, their cities, and their temples, and their synagogues, and their sanctuaries, and all manner of their buildings. Helaman 3:10 10 And it came to pass as timber was exceedingly scarce in the land northward, they did send forth much by the way of shipping. Helaman 3:11 11 And thus they did enable the people in the land northward that they might build many cities, both of wood and of cement. Helaman 3:12 12 And it came to pass that there were many of the people of Ammon, who were Lamanites by birth, did also go forth into this land. Helaman 3:13 13 And now there are many records kept of the proceedings of this people, by many of this people, which are particular and very large, concerning them. Helaman 3:14 14 But behold, a hundredth part of the proceedings of this people, yea, the account of the Lamanites and of the Nephites, and their wars, and contentions, and dissensions, and their preaching, and their prophecies, and their shipping and their building of ships, and their building of temples, and of synagogues and their sanctuaries, and their righteousness, and their wickedness, and their murders, and their robbings, and their plundering, and all manner of abominations and whoredoms, cannot be contained in this work. Helaman 3:15 15 But behold, there are many books and many records of every kind, and they have been kept chiefly by the Nephites. Helaman 3:16 16 And they have been handed down from one generation to another by the Nephites, even until they have fallen into transgression and have been murdered, plundered, and hunted, and driven forth, and slain, and scattered upon the face of the earth, and mixed with the Lamanites until they are no more called the Nephites, becoming wicked, and wild, and ferocious, yea, even becoming Lamanites. Helaman 3:17 17 And now I return again to mine account; therefore, what I have spoken had passed after there had been great contentions, and disturbances, and wars, and dissensions, among the people of Nephi. Helaman 3:18 18 The forty and sixth year of the reign of the judges ended; Helaman 3:19 19 And it came to pass that there was still great contention in the land, yea, even in the forty and seventh year, and also in the forty and eighth year. Helaman 3:20 20 Nevertheless Helaman did fill the judgment-seat with justice and equity; yea, he did observe to keep the statutes, and the judgments, and the commandments of God; and he did do that which was right in the sight of God continually; and he did walk after the ways of his father, insomuch that he did prosper in the land. Helaman 3:21 21 And it came to pass that he had two sons. He gave unto the eldest the name of Nephi, and unto the youngest, the name of Lehi. And they began to grow up unto the Lord. Helaman 3:22 22 And it came to pass that the wars and contentions began to cease, in a small degree, among the people of the Nephites, in the latter end of the forty and eighth year of the reign of the judges over the people of Nephi. Helaman 3:23 23 And it came to pass in the forty and ninth year of the reign of the judges, there was continual peace established in the land, all save it were the secret combinations which Gadianton the robber had established in the more settled parts of the land, which at that time were not known unto those who were at the head of government; therefore they were not destroyed out of the land. Helaman 3:24 24 And it came to pass that in this same year there was exceedingly great prosperity in the church, insomuch that there were thousands who did join themselves unto the church and were baptized unto repentance. Helaman 3:25 25 And so great was the prosperity of the church, and so many the blessings which were poured out upon the people, that even the high priests and the teachers were themselves astonished beyond measure. Helaman 3:26 26 And it came to pass that the work of the Lord did prosper unto the baptizing and uniting to the church of God, many souls, yea, even tens of thousands. Helaman 3:27 27 Thus we may see that the Lord is merciful unto all who will, in the sincerity of their hearts, call upon his holy name. Helaman 3:28 28 Yea, thus we see that the gate of heaven is open unto all, even to those who will believe on the name of Jesus Christ, who is the Son of God. Helaman 3:29 29 Yea, we see that whosoever will may lay hold upon the word of God, which is quick and powerful, which shall divide asunder all the cunning and the snares and the wiles of the devil, and lead the man of Christ in a strait and narrow course across that everlasting gulf of misery which is prepared to engulf the wicked-- Helaman 3:30 30 And land their souls, yea, their immortal souls, at the right hand of God in the kingdom of heaven, to sit down with Abraham, and Isaac, and with Jacob, and with all our holy fathers, to go no more out. Helaman 3:31 31 And in this year there was continual rejoicing in the land of Zarahemla, and in all the regions round about, even in all the land which was possessed by the Nephites. Helaman 3:32 32 And it came to pass that there was peace and exceedingly great joy in the remainder of the forty and ninth year; yea, and also there was continual peace and great joy in the fiftieth year of the reign of the judges. Helaman 3:33 33 And in the fifty and first year of the reign of the judges there was peace also, save it were the pride which began to enter into the church--not into the church of God, but into the hearts of the people who professed to belong to the church of God-- Helaman 3:34 34 And they were lifted up in pride, even to the persecution of many of their brethren. Now this was a great evil, which did cause the more humble part of the people to suffer great persecutions, and to wade through much affliction. Helaman 3:35 35 Nevertheless they did fast and pray oft, and did wax stronger and stronger in their humility, and firmer and firmer in the faith of Christ, unto the filling their souls with joy and consolation, yea, even to the purifying and the sanctification of their hearts, which sanctification cometh because of their yielding their hearts unto God. Helaman 3:36 36 And it came to pass that the fifty and second year ended in peace also, save it were the exceedingly great pride which had gotten into the hearts of the people; and it was because of their exceedingly great riches and their prosperity in the land; and it did grow upon them from day to day. Helaman 3:37 37 And it came to pass in the fifty and third year of the reign of the judges, Helaman died, and his eldest son Nephi began to reign in his stead. And it came to pass that he did fill the judgment-seat with justice and equity; yea, he did keep the commandments of God, and did walk in the ways of his father. Helaman 4 Chapter 4 Helaman 4:1 1 And it came to pass in the fifty and fourth year there were many dissensions in the church, and there was also a contention among the people, insomuch that there was much bloodshed. Helaman 4:2 2 And the rebellious part were slain and driven out of the land, and they did go unto the king of the Lamanites. Helaman 4:3 3 And it came to pass that they did endeavor to stir up the Lamanites to war against the Nephites; but behold, the Lamanites were exceedingly afraid, insomuch that they would not hearken to the words of those dissenters. Helaman 4:4 4 But it came to pass in the fifty and sixth year of the reign of the judges, there were dissenters who went up from the Nephites unto the Lamanites; and they succeeded with those others in stirring them up to anger against the Nephites; and they were all that year preparing for war. Helaman 4:5 5 And in the fifty and seventh year they did come down against the Nephites to battle, and they did commence the work of death; yea, insomuch that in the fifty and eighth year of the reign of the judges they succeeded in obtaining possession of the land of Zarahemla; yea, and also all the lands, even unto the land which was near the land Bountiful. Helaman 4:6 6 And the Nephites and the armies of Moronihah were driven even into the land of Bountiful; Helaman 4:7 7 And there they did fortify against the Lamanites, from the west sea, even unto the east; it being a day's journey for a Nephite, on the line which they had fortified and stationed their armies to defend their north country. Helaman 4:8 8 And thus those dissenters of the Nephites, with the help of a numerous army of the Lamanites, had obtained all the possession of the Nephites which was in the land southward. And all this was done in the fifty and eighth and ninth years of the reign of the judges. Helaman 4:9 9 And it came to pass in the sixtieth year of the reign of the judges, Moronihah did succeed with his armies in obtaining many parts of the land; yea, they regained many cities which had fallen into the hands of the Lamanites. Helaman 4:10 10 And it came to pass in the sixty and first year of the reign of the judges they succeeded in regaining even the half of all their possessions. Helaman 4:11 11 Now this great loss of the Nephites, and the great slaughter which was among them, would not have happened had it not been for their wickedness and their abomination which was among them; yea, and it was among those also who professed to belong to the church of God. Helaman 4:12 12 And it was because of the pride of their hearts, because of their exceeding riches, yea, it was because of their oppression to the poor, withholding their food from the hungry, withholding their clothing from the naked, and smiting their humble brethren upon the cheek, making a mock of that which was sacred, denying the spirit of prophecy and of revelation, murdering, plundering, lying, stealing, committing adultery, rising up in great contentions, and deserting away into the land of Nephi, among the Lamanites-- Helaman 4:13 13 And because of this their great wickedness, and their boastings in their own strength, they were left in their own strength; therefore they did not prosper, but were afflicted and smitten, and driven before the Lamanites, until they had lost possession of almost all their lands. Helaman 4:14 14 But behold, Moronihah did preach many things unto the people because of their iniquity, and also Nephi and Lehi, who were the sons of Helaman, did preach many things unto the people, yea, and did prophesy many things unto them concerning their iniquities, and what should come unto them if they did not repent of their sins. Helaman 4:15 15 And it came to pass that they did repent, and inasmuch as they did repent they did begin to prosper. Helaman 4:16 16 For when Moronihah saw that they did repent he did venture to lead them forth from place to place, and from city to city, even until they had regained the one-half of their property and the one-half of all their lands. Helaman 4:17 17 And thus ended the sixty and first year of the reign of the judges. Helaman 4:18 18 And it came to pass in the sixty and second year of the reign of the judges, that Moronihah could obtain no more possessions over the Lamanites. Helaman 4:19 19 Therefore they did abandon their design to obtain the remainder of their lands, for so numerous were the Lamanites that it became impossible for the Nephites to obtain more power over them; therefore Moronihah did employ all his armies in maintaining those parts which he had taken. Helaman 4:20 20 And it came to pass, because of the greatness of the number of the Lamanites the Nephites were in great fear, lest they should be overpowered, and trodden down, and slain, and destroyed. Helaman 4:21 21 Yea, they began to remember the prophecies of Alma, and also the words of Mosiah; and they saw that they had been a stiffnecked people, and that they had set at naught the commandments of God. Helaman 4:22 22 And that they had altered and trampled under their feet the laws of Mosiah, or that which the Lord commanded him to give unto the people; and they saw that their laws had become corrupted, and that they had become a wicked people, insomuch that they were wicked even like unto the Lamanites. Helaman 4:23 23 And because of their iniquity the church had begun to dwindle; and they began to disbelieve in the spirit of prophecy and in the spirit of revelation; and the judgments of God did stare them in the face. Helaman 4:24 24 And they saw that they had become weak, like unto their brethren, the Lamanites, and that the Spirit of the Lord did no more preserve them; yea, it had withdrawn from them because the Spirit of the Lord doth not dwell in unholy temples-- Helaman 4:25 25 Therefore the Lord did cease to preserve them by his miraculous and matchless power, for they had fallen into a state of unbelief and awful wickedness; and they saw that the Lamanites were exceedingly more numerous than they, and except they should cleave unto the Lord their God, they must unavoidably perish. Helaman 4:26 26 For behold, they saw that the strength of the Lamanites was as great as their strength, even man for man. And thus had they fallen into this great transgression; yea, thus had they become weak, because of their transgression, in the space of not many years. Helaman 5 Chapter 5 Helaman 5:1 1 And it came to pass that in this same year, behold, Nephi delivered up the judgment-seat to a man whose name was Cezoram. Helaman 5:2 2 For as their laws and their governments were established by the voice of the people, and they who chose evil were more numerous than they who chose good, therefore they were ripening for destruction, for the laws had become corrupted. Helaman 5:3 3 Yea, and this was not all; they were a stiffnecked people, insomuch that they could not be governed by the law nor justice, save it were to their destruction. Helaman 5:4 4 And it came to pass that Nephi had become weary because of their iniquity; and he yielded up the judgment-seat, and took it upon him to preach the word of God all the remainder of his days, and his brother Lehi also, all the remainder of his days; Helaman 5:5 5 For they remembered the words which their father Helaman spake unto them. And these are the words which he spake: Helaman 5:6 6 Behold, my sons, I desire that ye should remember to keep the commandments of God; and I would that ye should declare unto the people these words. Behold, I have given unto you the names of our first parents who came out of the land of Jerusalem; and this I have done that when you remember your names ye may remember them; and when ye remember them ye may remember their works; and when ye remember their works ye may know how that it is said, and also written, that they were good. Helaman 5:7 7 Therefore, my sons, I would that ye should do that which is good, that it may be said of you, and also written, even as it has been said and written of them. Helaman 5:8 8 And now my sons, behold I have somewhat more to desire of you, which desire is, that ye may not do these things that ye may boast, but that ye may do these things to lay up for yourselves a treasure in heaven, yea, which is eternal, and which fadeth not away; yea, that ye may have that precious gift of eternal life, which we have reason to suppose hath been given to our fathers. Helaman 5:9 9 O remember, remember, my sons, the words which king Benjamin spake unto his people; yea, remember that there is no other way nor means whereby man can be saved, only through the atoning blood of Jesus Christ, who shall come, yea, remember that he cometh to redeem the world. Helaman 5:10 10 And remember also the words which Amulek spake unto Zeezrom, in the city of Ammonihah; for he said unto him that the Lord surely should come to redeem his people, but that he should not come to redeem them in their sins, but to redeem them from their sins. Helaman 5:11 11 And he hath power given unto him from the Father to redeem them from their sins because of repentance; therefore he hath sent his angels to declare the tidings of the conditions of repentance, which bringeth unto the power of the Redeemer, unto the salvation of their souls. Helaman 5:12 12 And now, my sons, remember, remember that it is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down to the gulf of misery and endless wo, because of the rock upon which ye are built, which is a sure foundation, a foundation whereon if men build they cannot fall. Helaman 5:13 13 And it came to pass that these were the words which Helaman taught to his sons; yea, he did teach them many things which are not written, and also many things which are written. Helaman 5:14 14 And they did remember his words; and therefore they went forth, keeping the commandments of God, to teach the word of God among all the people of Nephi, beginning at the city Bountiful; Helaman 5:15 15 And from thenceforth to the city of Gid; and from the city of Gid to the city of Mulek; Helaman 5:16 16 And even from one city to another, until they had gone forth among all the people of Nephi who were in the land southward; and from thence into the land of Zarahemla, among the Lamanites. Helaman 5:17 17 And it came to pass that they did preach with great power, insomuch that they did confound many of those dissenters who had gone over from the Nephites, insomuch that they came forth and did confess their sins and were baptized unto repentance, and immediately returned to the Nephites to endeavor to repair unto them the wrongs which they had done. Helaman 5:18 18 And it came to pass that Nephi and Lehi did preach unto the Lamanites with such great power and authority, for they had power and authority, given unto them that they might speak, and they also had what they should speak given unto them-- Helaman 5:19 19 Therefore they did speak unto the great astonishment of the Lamanites, to the convincing them, insomuch that there were eight thousand of the Lamanites who were in the land of Zarahemla and round about baptized unto repentance, and were convinced of the wickedness of the traditions of their fathers. Helaman 5:20 20 And it came to pass that Nephi and Lehi did proceed from thence to go to the land of Nephi. Helaman 5:21 21 And it came to pass that they were taken by an army of the Lamanites and cast into prison; yea, even in that same prison in which Ammon and his brethren were cast by the servants of Limhi. Helaman 5:22 22 And after they had been cast into prison many days without food, behold, they went forth into the prison to take them that they might slay them. Helaman 5:23 23 And it came to pass that Nephi and Lehi were encircled about as if by fire, even insomuch that they durst not lay their hands upon them for fear lest they should be burned. Nevertheless, Nephi and Lehi were not burned; and they were as standing in the midst of fire and were not burned. Helaman 5:24 24 And when they saw that they were encircled about with a pillar of fire, and that it burned them not, their hearts did take courage. Helaman 5:25 25 For they saw that the Lamanites durst not lay their hands upon them; neither durst they come near unto them, but stood as if they were struck dumb with amazement. Helaman 5:26 26 And it came to pass that Nephi and Lehi did stand forth and began to speak unto them, saying: Fear not, for behold, it is God that has shown unto you this marvelous thing, in the which is shown unto you that ye cannot lay your hands on us to slay us. Helaman 5:27 27 And behold, when they had said these words, the earth shook exceedingly, and the walls of the prison did shake as if they were about to tumble to the earth; but behold, they did not fall. And behold, they that were in the prison were Lamanites and Nephites who were dissenters. Helaman 5:28 28 And it came to pass that they were overshadowed with a cloud of darkness, and an awful solemn fear came upon them. Helaman 5:29 29 And it came to pass that there came a voice as if it were above the cloud of darkness, saying: Repent ye, repent ye, and seek no more to destroy my servants whom I have sent unto you to declare good tidings. Helaman 5:30 30 And it came to pass when they heard this voice, and beheld that it was not a voice of thunder, neither was it a voice of a great tumultuous noise, but behold, it was a still voice of perfect mildness, as if it had been a whisper, and it did pierce even to the very soul-- Helaman 5:31 31 And notwithstanding the mildness of the voice, behold the earth shook exceedingly, and the walls of the prison trembled again, as if it were about to tumble to the earth; and behold the cloud of darkness, which had overshadowed them, did not disperse-- Helaman 5:32 32 And behold the voice came again, saying: Repent ye, repent ye, for the kingdom of heaven is at hand; and seek no more to destroy my servants. And it came to pass that the earth shook again, and the walls trembled. Helaman 5:33 33 And also again the third time the voice came, and did speak unto them marvelous words which cannot be uttered by man; and the walls did tremble again, and the earth shook as if it were about to divide asunder. Helaman 5:34 34 And it came to pass that the Lamanites could not flee because of the cloud of darkness which did overshadow them; yea, and also they were immovable because of the fear which did come upon them. Helaman 5:35 35 Now there was one among them who was a Nephite by birth, who had once belonged to the church of God but had dissented from them. Helaman 5:36 36 And it came to pass that he turned him about, and behold, he saw through the cloud of darkness the faces of Nephi and Lehi; and behold, they did shine exceedingly, even as the faces of angels. And he beheld that they did lift their eyes to heaven; and they were in the attitude as if talking or lifting their voices to some being whom they beheld. Helaman 5:37 37 And it came to pass that this man did cry unto the multitude, that they might turn and look. And behold, there was power given unto them that they did turn and look; and they did behold the faces of Nephi and Lehi. Helaman 5:38 38 And they said unto the man: Behold, what do all these things mean, and who is it with whom these men do converse? Helaman 5:39 39 Now the man's name was Aminadab. And Aminadab said unto them: They do converse with the angels of God. Helaman 5:40 40 And it came to pass that the Lamanites said unto him: What shall we do, that this cloud of darkness may be removed from overshadowing us? Helaman 5:41 41 And Aminadab said unto them: You must repent, and cry unto the voice, even until ye shall have faith in Christ, who was taught unto you by Alma, and Amulek, and Zeezrom; and when ye shall do this, the cloud of darkness shall be removed from overshadowing you. Helaman 5:42 42 And it came to pass that they all did begin to cry unto the voice of him who had shaken the earth; yea, they did cry even until the cloud of darkness was dispersed. Helaman 5:43 43 And it came to pass that when they cast their eyes about, and saw that the cloud of darkness was dispersed from overshadowing them, behold, they saw that they were encircled about, yea every soul, by a pillar of fire. Helaman 5:44 44 And Nephi and Lehi were in the midst of them; yea, they were encircled about; yea, they were as if in the midst of a flaming fire, yet it did harm them not, neither did it take hold upon the walls of the prison; and they were filled with that joy which is unspeakable and full of glory. Helaman 5:45 45 And behold, the Holy Spirit of God did come down from heaven, and did enter into their hearts, and they were filled as if with fire, and they could speak forth marvelous words. Helaman 5:46 46 And it came to pass that there came a voice unto them, yea, a pleasant voice, as if it were a whisper, saying: Helaman 5:47 47 Peace, peace be unto you, because of your faith in my Well Beloved, who was from the foundation of the world. Helaman 5:48 48 And now, when they heard this they cast up their eyes as if to behold from whence the voice came; and behold, they saw the heavens open; and angels came down out of heaven and ministered unto them. Helaman 5:49 49 And there were about three hundred souls who saw and heard these things; and they were bidden to go forth and marvel not, neither should they doubt. Helaman 5:50 50 And it came to pass that they did go forth, and did minister unto the people, declaring throughout all the regions round about all the things which they had heard and seen, insomuch that the more part of the Lamanites were convinced of them, because of the greatness of the evidences which they had received. Helaman 5:51 51 And as many as were convinced did lay down their weapons of war, and also their hatred and the tradition of their fathers. Helaman 5:52 52 And it came to pass that they did yield up unto the Nephites the lands of their possession. Helaman 6 Chapter 6 Helaman 6:1 1 And it came to pass that when the sixty and second year of the reign of the judges had ended, all these things had happened and the Lamanites had become, the more part of them, a righteous people, insomuch that their righteousness did exceed that of the Nephites because of their firmness and their steadiness in the faith. Helaman 6:2 2 For behold, there were many of the Nephites who had become hardened and impenitent and grossly wicked, insomuch that they did reject the word of God and all the preaching and prophesying which did come among them. Helaman 6:3 3 Nevertheless, the people of the church did have great joy because of the conversion of the Lamanites, yea, because of the church of God, which had been established among them. And they did fellowship one with another and did rejoice one with another, and did have great joy. Helaman 6:4 4 And it came to pass that many of the Lamanites did come down into the land of Zarahemla, and did declare unto the people of the Nephites the manner of their conversion, and did exhort them to faith and repentance. Helaman 6:5 5 Yea, and many did preach with exceedingly great power and authority, unto the bringing down many of them into the depths of humility, to be the humble followers of God and the Lamb. Helaman 6:6 6 And it came to pass that many of the Lamanites did go into the land northward; and also Nephi and Lehi went into the land northward, to preach unto the people. And thus ended the sixty and third year. Helaman 6:7 7 And behold, there was peace in all the land, insomuch that the Nephites did go into whatsoever part of the land they would, whether among the Nephites or the Lamanites. Helaman 6:8 8 And it came to pass that the Lamanites did also go whithersoever they would, whether it were among the Lamanites or among the Nephites; and thus they did have free intercourse one with another, to buy and to sell, and to get gain, according to their desire. Helaman 6:9 9 And it came to pass that they became exceedingly rich, both the Lamanites and the Nephites; and they did have an exceeding plenty of gold, and of silver, and of all manner of precious metals, both in the land south and in the land north. Helaman 6:10 10 Now the land south was called Lehi and the land north was called Mulek, which was after the son of Zedekiah; for the Lord did bring Mulek into the land north, and Lehi into the land south. Helaman 6:11 11 And behold, there was all manner of gold in both these lands, and of silver, and of precious ore of every kind; and there were also curious workmen, who did work all kinds of ore and did refine it; and thus they did become rich. Helaman 6:12 12 They did raise grain in abundance, both in the north and in the south; and they did flourish exceedingly, both in the north and in the south. And they did multiply and wax exceedingly strong in the land. And they did raise many flocks and herds, yea, many fatlings. Helaman 6:13 13 Behold their women did toil and spin, and did make all manner of cloth, of fine-twined linen and cloth of every kind, to clothe their nakedness. And thus the sixty and fourth year did pass away in peace. Helaman 6:14 14 And in the sixty and fifth year they did also have great joy and peace, yea, much preaching and many prophecies concerning that which was to come. And thus passed away the sixty and fifth year. Helaman 6:15 15 And it came to pass that in the sixty and sixth year of the reign of the judges, behold, Cezoram was murdered by an unknown hand as he sat upon the judgment-seat. And it came to pass that in the same year, that his son, who had been appointed by the people in his stead, was also murdered. And thus ended the sixty and sixth year. Helaman 6:16 16 And in the commencement of the sixty and seventh year the people began to grow exceedingly wicked again. Helaman 6:17 17 For behold, the Lord had blessed them so long with the riches of the world that they had not been stirred up to anger, to wars, nor to bloodshed; therefore they began to set their hearts upon their riches; yea, they began to seek to get gain that they might be lifted up one above another; therefore they began to commit secret murders, and to rob and to plunder, that they might get gain. Helaman 6:18 18 And now behold, those murderers and plunderers were a band who had been formed by Kishkumen and Gadianton. And now it had come to pass that there were many, even among the Nephites, of Gadianton's band. But behold, they were more numerous among the more wicked part of the Lamanites. And they were called Gadianton's robbers and murderers. Helaman 6:19 19 And it was they who did murder the chief judge Cezoram, and his son, while in the judgment-seat; and behold, they were not found. Helaman 6:20 20 And now it came to pass that when the Lamanites found that there were robbers among them they were exceedingly sorrowful; and they did use every means in their power to destroy them off the face of the earth. Helaman 6:21 21 But behold, Satan did stir up the hearts of the more part of the Nephites, insomuch that they did unite with those bands of robbers, and did enter into their covenants and their oaths, that they would protect and preserve one another in whatsoever difficult circumstances they should be placed, that they should not suffer for their murders, and their plunderings, and their stealings. Helaman 6:22 22 And it came to pass that they did have their signs, yea, their secret signs, and their secret words; and this that they might distinguish a brother who had entered into the covenant, that whatsoever wickedness his brother should do he should not be injured by his brother, nor by those who did belong to his band, who had taken this covenant. Helaman 6:23 23 And thus they might murder, and plunder, and steal, and commit whoredoms and all manner of wickedness, contrary to the laws of their country and also the laws of their God. Helaman 6:24 24 And whosoever of those who belonged to their band should reveal unto the world of their wickedness and their abominations, should be tried, not according to the laws of their country, but according to the laws of their wickedness, which had been given by Gadianton and Kishkumen. Helaman 6:25 25 Now behold, it is these secret oaths and covenants which Alma commanded his son should not go forth unto the world, lest they should be a means of bringing down the people unto destruction. Helaman 6:26 26 Now behold, those secret oaths and covenants did not come forth unto Gadianton from the records which were delivered unto Helaman; but behold, they were put into the heart of Gadianton by that same being who did entice our first parents to partake of the forbidden fruit-- Helaman 6:27 27 Yea, that same being who did plot with Cain, that if he would murder his brother Abel it should not be known unto the world. And he did plot with Cain and his followers from that time forth. Helaman 6:28 28 And also it is that same being who put it into the hearts of the people to build a tower sufficiently high that they might get to heaven. And it was that same being who led on the people who came from that tower into this land; who spread the works of darkness and abominations over all the face of the land, until he dragged the people down to an entire destruction, and to an everlasting hell. Helaman 6:29 29 Yea, it is that same being who put it into the heart of Gadianton to still carry on the work of darkness, and of secret murder; and he has brought it forth from the beginning of man even down to this time. Helaman 6:30 30 And behold, it is he who is the author of all sin. And behold, he doth carry on his works of darkness and secret murder, and doth hand down their plots, and their oaths, and their covenants, and their plans of awful wickedness, from generation to generation according as he can get hold upon the hearts of the children of men. Helaman 6:31 31 And now behold, he had got great hold upon the hearts of the Nephites; yea, insomuch that they had become exceedingly wicked; yea, the more part of them had turned out of the way of righteousness, and did trample under their feet the commandments of God, and did turn unto their own ways, and did build up unto themselves idols of their gold and their silver. Helaman 6:32 32 And it came to pass that all these iniquities did come unto them in the space of not many years, insomuch that a more part of it had come unto them in the sixty and seventh year of the reign of the judges over the people of Nephi. Helaman 6:33 33 And they did grow in their iniquities in the sixty and eighth year also. Helaman 6:34 34 And thus we see that the Nephites did begin to dwindle in unbelief, and grow in wickedness and abominations, while the Lamanites began to grow exceedingly in the knowledge of their God; yea, they did begin to keep his statutes and commandments, and to walk in truth and uprightness before him. Helaman 6:35 35 And thus we see that the Spirit of the Lord began to withdraw from the Nephites, because of the wickedness and the hardness of their hearts. Helaman 6:36 36 And thus we see that the Lord began to pour out his Spirit upon the Lamanites, because of their easiness and willingness to believe in his words. Helaman 6:37 37 And it came to pass that the Lamanites did hunt the band of robbers of Gadianton; and they did preach the word of God among the more wicked part of them, insomuch that this band of robbers was utterly destroyed from among the Lamanites. Helaman 6:38 38 And it came to pass on the other hand, that the Nephites did build them up and support them, beginning at the more wicked part of them, until they had overspread all the land of the Nephites, and had seduced the more part of the righteous until they had come down to believe in their works and partake of their spoils, and to join with them in their secret murders and combinations. Helaman 6:39 39 And thus they did obtain the sole management of the government, insomuch that they did trample under their feet and smite and rend and turn their backs upon the poor and the meek, and the humble followers of God. Helaman 6:40 40 And thus we see that they were in an awful state, and ripening for an everlasting destruction. Helaman 6:41 41 And it came to pass that thus ended the sixty and eighth year of the reign of the judges over the people of Nephi. Helaman 7 Chapter 7 Helaman 7:1 1 Behold, now it came to pass in the sixty and ninth year of the reign of the judges over the people of the Nephites, that Nephi, the son of Helaman, returned to the land of Zarahemla from the land northward. Helaman 7:2 2 For he had been forth among the people who were in the land northward, and did preach the word of God unto them, and did prophesy many things unto them; Helaman 7:3 3 And they did reject all his words, insomuch that he could not stay among them, but returned again unto the land of his nativity. Helaman 7:4 4 And seeing the people in a state of such awful wickedness, and those Gadianton robbers filling the judgment-seats--having usurped the power and authority of the land; laying aside the commandments of God, and not in the least aright before him; doing no justice unto the children of men; Helaman 7:5 5 Condemning the righteous because of their righteousness; letting the guilty and the wicked go unpunished because of their money; and moreover to be held in office at the head of government, to rule and do according to their wills, that they might get gain and glory of the world, and, moreover, that they might the more easily commit adultery, and steal, and kill, and do according to their own wills-- Helaman 7:6 6 Now this great iniquity had come upon the Nephites, in the space of not many years; and when Nephi saw it, his heart was swollen with sorrow within his breast; and he did exclaim in the agony of his soul: Helaman 7:7 7 Oh, that I could have had my days in the days when my father Nephi first came out of the land of Jerusalem, that I could have joyed with him in the promised land; then were his people easy to be entreated, firm to keep the commandments of God, and slow to be led to do iniquity; and they were quick to hearken unto the words of the Lord-- Helaman 7:8 8 Yea, if my days could have been in those days, then would my soul have had joy in the righteousness of my brethren. Helaman 7:9 9 But behold, I am consigned that these are my days, and that my soul shall be filled with sorrow because of this the wickedness of my brethren. Helaman 7:10 10 And behold, now it came to pass that it was upon a tower, which was in the garden of Nephi, which was by the highway which led to the chief market, which was in the city of Zarahemla; therefore, Nephi had bowed himself upon the tower which was in his garden, which tower was also near unto the garden gate by which led the highway. Helaman 7:11 11 And it came to pass that there were certain men passing by and saw Nephi as he was pouring out his soul unto God upon the tower; and they ran and told the people what they had seen, and the people came together in multitudes that they might know the cause of so great mourning for the wickedness of the people. Helaman 7:12 12 And now, when Nephi arose he beheld the multitudes of people who had gathered together. Helaman 7:13 13 And it came to pass that he opened his mouth and said unto them: Behold, why have ye gathered yourselves together? That I may tell you of your iniquities? Helaman 7:14 14 Yea, because I have got upon my tower that I might pour out my soul unto my God, because of the exceeding sorrow of my heart, which is because of your iniquities! Helaman 7:15 15 And because of my mourning and lamentation ye have gathered yourselves together, and do marvel; yea, and ye have great need to marvel; yea, ye ought to marvel because ye are given away that the devil has got so great hold upon your hearts. Helaman 7:16 16 Yea, how could you have given way to the enticing of him who is seeking to hurl away your souls down to everlasting misery and endless wo? Helaman 7:17 17 O repent ye, repent ye! Why will ye die? Turn ye, turn ye unto the Lord your God. Why has he forsaken you? Helaman 7:18 18 It is because you have hardened your hearts; yea, ye will not hearken unto the voice of the good shepherd; yea, ye have provoked him to anger against you. Helaman 7:19 19 And behold, instead of gathering you, except ye will repent, behold, he shall scatter you forth that ye shall become meat for dogs and wild beasts. Helaman 7:20 20 O, how could you have forgotten your God in the very day that he has delivered you? Helaman 7:21 21 But behold, it is to get gain, to be praised of men, yea, and that ye might get gold and silver. And ye have set your hearts upon the riches and the vain things of this world, for the which ye do murder, and plunder, and steal, and bear false witness against your neighbor, and do all manner of iniquity. Helaman 7:22 22 And for this cause wo shall come unto you except ye shall repent. For if ye will not repent, behold, this great city, and also all those great cities which are round about, which are in the land of our possession, shall be taken away that ye shall have no place in them; for behold, the Lord will not grant unto you strength, as he has hitherto done, to withstand against your enemies. Helaman 7:23 23 For behold, thus saith the Lord: I will not show unto the wicked of my strength, to one more than the other, save it be unto those that repent of their sins, and hearken unto my words. Now therefore, I would that ye should behold, my brethren, that it shall be better for the Lamanites than for you except ye shall repent. Helaman 7:24 24 For behold, they are more righteous than you, for they have not sinned against that great knowledge which ye have received; therefore the Lord will be merciful unto them; yea, he will lengthen out their days and increase their seed, even when thou shalt be utterly destroyed except thou shalt repent. Helaman 7:25 25 Yea, wo be unto you because of that great abomination which has come among you; and ye have united yourselves unto it, yea, to that secret band which was established by Gadianton! Helaman 7:26 26 Yea, wo shall come unto you because of that pride which ye have suffered to enter your hearts, which has lifted you up beyond that which is good because of your exceedingly great riches! Helaman 7:27 27 Yea, wo be unto you because of your wickedness and abominations! Helaman 7:28 28 And except ye repent ye shall perish; yea, even your lands shall be taken from you, and ye shall be destroyed from off the face of the earth. Helaman 7:29 29 Behold now, I do not say that these things shall be, of myself, because it is not of myself that I know these things; but behold, I know that these things are true because the Lord God has made them known unto me, therefore I testify that they shall be. Helaman 8 Chapter 8 Helaman 8:1 1 And now it came to pass that when Nephi had said these words, behold, there were men who were judges, who also belonged to the secret band of Gadianton, and they were angry, and they cried out against him, saying unto the people: Why do ye not seize upon this man and bring him forth, that he may be condemned according to the crime which he has done? Helaman 8:2 2 Why seest thou this man, and hearest him revile against this people and against our law? Helaman 8:3 3 For behold, Nephi had spoken unto them concerning the corruptness of their law; yea, many things did Nephi speak which cannot be written; and nothing did he speak which was contrary to the commandments of God. Helaman 8:4 4 And those judges were angry with him because he spake plainly unto them concerning their secret works of darkness; nevertheless, they durst not lay their own hands upon him, for they feared the people lest they should cry out against them. Helaman 8:5 5 Therefore they did cry unto the people, saying: Why do you suffer this man to revile against us? For behold he doth condemn all this people, even unto destruction; yea, and also that these our great cities shall be taken from us, that we shall have no place in them. Helaman 8:6 6 And now we know that this is impossible, for behold, we are powerful, and our cities great, therefore our enemies can have no power over us. Helaman 8:7 7 And it came to pass that thus they did stir up the people to anger against Nephi, and raised contentions among them; for there were some who did cry out: Let this man alone, for he is a good man, and those things which he saith will surely come to pass except we repent; Helaman 8:8 8 Yea, behold, all the judgments will come upon us which he has testified unto us; for we know that he has testified aright unto us concerning our iniquities. And behold they are many, and he knoweth as well all things which shall befall us as he knoweth of our iniquities; Helaman 8:9 9 Yea, and behold, if he had not been a prophet he could not have testified concerning those things. Helaman 8:10 10 And it came to pass that those people who sought to destroy Nephi were compelled because of their fear, that they did not lay their hands on him; therefore he began again to speak unto them, seeing that he had gained favor in the eyes of some, insomuch that the remainder of them did fear. Helaman 8:11 11 Therefore he was constrained to speak more unto them saying: Behold, my brethren, have ye not read that God gave power unto one man, even Moses, to smite upon the waters of the Red Sea, and they parted hither and thither, insomuch that the Israelites, who were our fathers, came through upon dry ground, and the waters closed upon the armies of the Egyptians and swallowed them up? Helaman 8:12 12 And now behold, if God gave unto this man such power, then why should ye dispute among yourselves, and say that he hath given unto me no power whereby I may know concerning the judgments that shall come upon you except ye repent? Helaman 8:13 13 But, behold, ye not only deny my words, but ye also deny all the words which have been spoken by our fathers, and also the words which were spoken by this man, Moses, who had such great power given unto him, yea, the words which he hath spoken concerning the coming of the Messiah. Helaman 8:14 14 Yea, did he not bear record that the Son of God should come? And as he lifted up the brazen serpent in the wilderness, even so shall he be lifted up who should come. Helaman 8:15 15 And as many as should look upon that serpent should live, even so as many as should look upon the Son of God with faith, having a contrite spirit, might live, even unto that life which is eternal. Helaman 8:16 16 And now behold, Moses did not only testify of these things, but also all the holy prophets, from his days even to the days of Abraham. Helaman 8:17 17 Yea, and behold, Abraham saw of his coming, and was filled with gladness and did rejoice. Helaman 8:18 18 Yea, and behold I say unto you, that Abraham not only knew of these things, but there were many before the days of Abraham who were called by the order of God; yea, even after the order of his Son; and this that it should be shown unto the people, a great many thousand years before his coming, that even redemption should come unto them. Helaman 8:19 19 And now I would that ye should know, that even since the days of Abraham there have been many prophets that have testified these things; yea, behold, the prophet Zenos did testify boldly; for the which he was slain. Helaman 8:20 20 And behold, also Zenock, and also Ezias, and also Isaiah, and Jeremiah, (Jeremiah being that same prophet who testified of the destruction of Jerusalem) and now we know that Jerusalem was destroyed according to the words of Jeremiah. O then why not the Son of God come, according to his prophecy? Helaman 8:21 21 And now will you dispute that Jerusalem was destroyed? Will ye say that the sons of Zedekiah were not slain, all except it were Mulek? Yea, and do ye not behold that the seed of Zedekiah are with us, and they were driven out of the land of Jerusalem? But behold, this is not all-- Helaman 8:22 22 Our father Lehi was driven out of Jerusalem because he testified of these things. Nephi also testified of these things, and also almost all of our fathers, even down to this time; yea, they have testified of the coming of Christ, and have looked forward, and have rejoiced in his day which is to come. Helaman 8:23 23 And behold, he is God, and he is with them, and he did manifest himself unto them, that they were redeemed by him; and they gave unto him glory, because of that which is to come. Helaman 8:24 24 And now, seeing ye know these things and cannot deny them except ye shall lie, therefore in this ye have sinned, for ye have rejected all these things, notwithstanding so many evidences which ye have received; yea, even ye have received all things, both things in heaven, and all things which are in the earth, as a witness that they are true. Helaman 8:25 25 But behold, ye have rejected the truth, and rebelled against your holy God; and even at this time, instead of laying up for yourselves treasures in heaven, where nothing doth corrupt, and where nothing can come which is unclean, ye are heaping up for yourselves wrath against the day of judgment. Helaman 8:26 26 Yea, even at this time ye are ripening, because of your murders and your fornication and wickedness, for everlasting destruction; yea, and except ye repent it will come unto you soon. Helaman 8:27 27 Yea, behold it is now even at your doors; yea, go ye in unto the judgment-seat, and search; and behold, your judge is murdered, and he lieth in his blood; and he hath been murdered by his brother, who seeketh to sit in the judgment-seat. Helaman 8:28 28 And behold, they both belong to your secret band, whose author is Gadianton and the evil one who seeketh to destroy the souls of men. Helaman 9 Chapter 9 Helaman 9:1 1 Behold, now it came to pass that when Nephi had spoken these words, certain men who were among them ran to the judgment-seat; yea, even there were five who went, and they said among themselves, as they went: Helaman 9:2 2 Behold, now we will know of a surety whether this man be a prophet and God hath commanded him to prophesy such marvelous things unto us. Behold, we do not believe that he hath; yea, we do not believe that he is a prophet; nevertheless, if this thing which he has said concerning the chief judge be true, that he be dead, then will we believe that the other words which he has spoken are true. Helaman 9:3 3 And it came to pass that they ran in their might, and came in unto the judgment-seat; and behold, the chief judge had fallen to the earth, and did lie in his blood. Helaman 9:4 4 And now behold, when they saw this they were astonished exceedingly, insomuch that they fell to the earth; for they had not believed the words which Nephi had spoken concerning the chief judge. Helaman 9:5 5 But now, when they saw they believed, and fear came upon them lest all the judgments which Nephi had spoken should come upon the people; therefore they did quake, and had fallen to the earth. Helaman 9:6 6 Now, immediately when the judge had been murdered--he being stabbed by his brother by a garb of secrecy, and he fled, and the servants ran and told the people, raising the cry of murder among them; Helaman 9:7 7 And behold the people did gather themselves together unto the place of the judgment-seat--and behold, to their astonishment they saw those five men who had fallen to the earth. Helaman 9:8 8 And now behold, the people knew nothing concerning the multitude who had gathered together at the garden of Nephi; therefore they said among themselves: These men are they who have murdered the judge, and God has smitten them that they could not flee from us. Helaman 9:9 9 And it came to pass that they laid hold on them, and bound them and cast them into prison. And there was a proclamation sent abroad that the judge was slain, and that the murderers had been taken and were cast into prison. Helaman 9:10 10 And it came to pass that on the morrow the people did assemble themselves together to mourn and to fast, at the burial of the great chief judge who had been slain. Helaman 9:11 11 And thus also those judges who were at the garden of Nephi, and heard his words, were also gathered together at the burial. Helaman 9:12 12 And it came to pass that they inquired among the people, saying: Where are the five who were sent to inquire concerning the chief judge whether he was dead? And they answered and said: Concerning this five whom ye say ye have sent, we know not; but there are five who are the murderers, whom we have cast into prison. Helaman 9:13 13 And it came to pass that the judges desired that they should be brought; and they were brought, and behold they were the five who were sent; and behold the judges inquired of them to know, concerning the matter, and they told them all that they had done, saying: Helaman 9:14 14 We ran and came to the place of the judgment-seat, and when we saw all things even as Nephi had testified, we were astonished insomuch that we fell to the earth; and when we were recovered from our astonishment, behold they cast us into prison. Helaman 9:15 15 Now, as for the murder of this man, we know not who has done it; and only this much we know, we ran and came according as ye desired, and behold he was dead, according to the words of Nephi. Helaman 9:16 16 And now it came to pass that the judges did expound the matter unto the people, and did cry out against Nephi, saying: Behold, we know that this Nephi must have agreed with some one to slay the judge, and then he might declare it unto us, that he might convert us unto his faith, that he might raise himself to be a great man, chosen of God, and a prophet. Helaman 9:17 17 And now behold, we will detect this man, and he shall confess his fault and make known unto us the true murderer of this judge. Helaman 9:18 18 And it came to pass that the five were liberated on the day of the burial. Nevertheless, they did rebuke the judges in the words which they had spoken against Nephi, and did contend with them one by one, insomuch that they did confound them. Helaman 9:19 19 Nevertheless, they caused that Nephi should be taken and bound and brought before the multitude, and they began to question him in divers ways that they might cross him, that they might accuse him to death-- Helaman 9:20 20 Saying unto him: Thou art confederate; who is this man that hath done this murder? Now tell us, and acknowledge thy fault; saying, Behold here is money; and also we will grant unto thee thy life if thou wilt tell us, and acknowledge the agreement which thou hast made with him. Helaman 9:21 21 But Nephi said unto them: O ye fools, ye uncircumcised of heart, ye blind, and ye stiffnecked people, do ye know how long the Lord your God will suffer you that ye shall go on in this your way of sin? Helaman 9:22 22 O ye ought to begin to howl and mourn, because of the great destruction which at this time doth await you, except ye shall repent. Helaman 9:23 23 Behold ye say that I have agreed with a man that he should murder Seezoram, our chief judge. But behold, I say unto you, that this is because I have testified unto you that ye might know concerning this thing; yea, even for a witness unto you, that I did know of the wickedness and abominations which are among you. Helaman 9:24 24 And because I have done this, ye say that I have agreed with a man that he should do this thing; yea, because I showed unto you this sign ye are angry with me, and seek to destroy my life. Helaman 9:25 25 And now behold, I will show unto you another sign, and see if ye will in this thing seek to destroy me. Helaman 9:26 26 Behold I say unto you: Go to the house of Seantum, who is the brother of Seezoram, and say unto him-- Helaman 9:27 27 Has Nephi, the pretended prophet, who doth prophesy so much evil concerning this people, agreed with thee, in the which ye have murdered Seezoram, who is your brother? Helaman 9:28 28 And behold, he shall say unto you, Nay. Helaman 9:29 29 And ye shall say unto him: Have ye murdered your brother? Helaman 9:30 30 And he shall stand with fear, and wist not what to say. And behold, he shall deny unto you; and he shall make as if he were astonished; nevertheless, he shall declare unto you that he is innocent. Helaman 9:31 31 But behold, ye shall examine him, and ye shall find blood upon the skirts of his cloak. Helaman 9:32 32 And when ye have seen this, ye shall say: From whence cometh this blood? Do we not know that it is the blood of your brother? Helaman 9:33 33 And then shall he tremble, and shall look pale, even as if death had come upon him. Helaman 9:34 34 And then shall ye say: Because of this fear and this paleness which has come upon your face, behold, we know that thou art guilty. Helaman 9:35 35 And then shall greater fear come upon him; and then shall he confess unto you, and deny no more that he has done this murder. Helaman 9:36 36 And then shall he say unto you, that I, Nephi, know nothing concerning the matter save it were given unto me by the power of God. And then shall ye know that I am an honest man, and that I am sent unto you from God. Helaman 9:37 37 And it came to pass that they went and did, even according as Nephi had said unto them. And behold, the words which he had said were true; for according to the words he did deny; and also according to the words he did confess. Helaman 9:38 38 And he was brought to prove that he himself was the very murderer, insomuch that the five were set at liberty, and also was Nephi. Helaman 9:39 39 And there were some of the Nephites who believed on the words of Nephi; and there were some also, who believed because of the testimony of the five, for they had been converted while they were in prison. Helaman 9:40 40 And now there were some among the people, who said that Nephi was a prophet. Helaman 9:41 41 And there were others who said: Behold, he is a god, for except he was a god he could not know of all things. For behold, he has told us the thoughts of our hearts, and also has told us things; and even he has brought unto our knowledge the true murderer of our chief judge. Helaman 10 Chapter 10 Helaman 10:1 1 And it came to pass that there arose a division among the people, insomuch that they divided hither and thither and went their ways, leaving Nephi alone, as he was standing in the midst of them. Helaman 10:2 2 And it came to pass that Nephi went his way towards his own house, pondering upon the things which the Lord had shown unto him. Helaman 10:3 3 And it came to pass as he was thus pondering--being much cast down because of the wickedness of the people of the Nephites, their secret works of darkness, and their murderings, and their plunderings, and all manner of iniquities--and it came to pass as he was thus pondering in his heart, behold, a voice came unto him saying: Helaman 10:4 4 Blessed art thou, Nephi, for those things which thou hast done; for I have beheld how thou hast with unwearyingness declared the word, which I have given unto thee, unto this people. And thou hast not feared them, and hast not sought thine own life, but hast sought my will, and to keep my commandments. Helaman 10:5 5 And now, because thou hast done this with such unwearyingness, behold, I will bless thee forever; and I will make thee mighty in word and in deed, in faith and in works; yea, even that all things shall be done unto thee according to thy word, for thou shalt not ask that which is contrary to my will. Helaman 10:6 6 Behold, thou art Nephi, and I am God. Behold, I declare it unto thee in the presence of mine angels, that ye shall have power over this people, and shall smite the earth with famine, and with pestilence, and destruction, according to the wickedness of this people. Helaman 10:7 7 Behold, I give unto you power, that whatsoever ye shall seal on earth shall be sealed in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven; and thus shall ye have power among this people. Helaman 10:8 8 And thus, if ye shall say unto this temple it shall be rent in twain, it shall be done. Helaman 10:9 9 And if ye shall say unto this mountain, Be thou cast down and become smooth, it shall be done. Helaman 10:10 10 And behold, if ye shall say that God shall smite this people, it shall come to pass. Helaman 10:11 11 And now behold, I command you, that ye shall go and declare unto this people, that thus saith the Lord God, who is the Almighty: Except ye repent ye shall be smitten, even unto destruction. Helaman 10:12 12 And behold, now it came to pass that when the Lord had spoken these words unto Nephi, he did stop and did not go unto his own house, but did return unto the multitudes who were scattered about upon the face of the land, and began to declare unto them the word of the Lord which had been spoken unto him, concerning their destruction if they did not repent. Helaman 10:13 13 Now behold, notwithstanding that great miracle which Nephi had done in telling them concerning the death of the chief judge, they did harden their hearts and did not hearken unto the words of the Lord. Helaman 10:14 14 Therefore Nephi did declare unto them the word of the Lord, saying: Except ye repent, thus saith the Lord, ye shall be smitten even unto destruction. Helaman 10:15 15 And it came to pass that when Nephi had declared unto them the word, behold, they did still harden their hearts and would not hearken unto his words; therefore they did revile against him, and did seek to lay their hands upon him that they might cast him into prison. Helaman 10:16 16 But behold, the power of God was with him, and they could not take him to cast him into prison, for he was taken by the Spirit and conveyed away out of the midst of them. Helaman 10:17 17 And it came to pass that thus he did go forth in the Spirit, from multitude to multitude, declaring the word of God, even until he had declared it unto them all, or sent it forth among all the people. Helaman 10:18 18 And it came to pass that they would not hearken unto his words; and there began to be contentions, insomuch that they were divided against themselves and began to slay one another with the sword. Helaman 10:19 19 And thus ended the seventy and first year of the reign of the judges over the people of Nephi. Helaman 11 Chapter 11 Helaman 11:1 1 And now it came to pass in the seventy and second year of the reign of the judges that the contentions did increase, insomuch that there were wars throughout all the land among all the people of Nephi. Helaman 11:2 2 And it was this secret band of robbers who did carry on this work of destruction and wickedness. And this war did last all that year; and in the seventy and third year it did also last. Helaman 11:3 3 And it came to pass that in this year Nephi did cry unto the Lord, saying: Helaman 11:4 4 O Lord, do not suffer that this people shall be destroyed by the sword; but O Lord, rather let there be a famine in the land, to stir them up in remembrance of the Lord their God, and perhaps they will repent and turn unto thee. Helaman 11:5 5 And so it was done, according to the words of Nephi. And there was a great famine upon the land, among all the people of Nephi. And thus in the seventy and fourth year the famine did continue, and the work of destruction did cease by the sword but became sore by famine. Helaman 11:6 6 And this work of destruction did also continue in the seventy and fifth year. For the earth was smitten that it was dry, and did not yield forth grain in the season of grain; and the whole earth was smitten, even among the Lamanites as well as among the Nephites, so that they were smitten that they did perish by thousands in the more wicked parts of the land. Helaman 11:7 7 And it came to pass that the people saw that they were about to perish by famine, and they began to remember the Lord their God; and they began to remember the words of Nephi. Helaman 11:8 8 And the people began to plead with their chief judges and their leaders, that they would say unto Nephi: Behold, we know that thou art a man of God, and therefore cry unto the Lord our God that he turn away from us this famine, lest all the words which thou hast spoken concerning our destruction be fulfilled. Helaman 11:9 9 And it came to pass that the judges did say unto Nephi, according to the words which had been desired. And it came to pass that when Nephi saw that the people had repented and did humble themselves in sackcloth, he cried again unto the Lord, saying: Helaman 11:10 10 O Lord, behold this people repenteth; and they have swept away the band of Gadianton from amongst them insomuch that they have become extinct, and they have concealed their secret plans in the earth. Helaman 11:11 11 Now, O Lord, because of this their humility wilt thou turn away thine anger, and let thine anger be appeased in the destruction of those wicked men whom thou hast already destroyed. Helaman 11:12 12 O Lord, wilt thou turn away thine anger, yea, thy fierce anger, and cause that this famine may cease in this land. Helaman 11:13 13 O Lord, wilt thou hearken unto me, and cause that it may be done according to my words, and send forth rain upon the face of the earth, that she may bring forth her fruit, and her grain in the season of grain. Helaman 11:14 14 O Lord, thou didst hearken unto my words when I said, Let there be a famine, that the pestilence of the sword might cease; and I know that thou wilt, even at this time, hearken unto my words, for thou saidst that: If this people repent I will spare them. Helaman 11:15 15 Yea, O Lord, and thou seest that they have repented, because of the famine and the pestilence and destruction which has come unto them. Helaman 11:16 16 And now, O Lord, wilt thou turn away thine anger, and try again if they will serve thee? And if so, O Lord, thou canst bless them according to thy words which thou hast said. Helaman 11:17 17 And it came to pass that in the seventy and sixth year the Lord did turn away his anger from the people, and caused that rain should fall upon the earth, insomuch that it did bring forth her fruit in the season of her fruit. And it came to pass that it did bring forth her grain in the season of her grain. Helaman 11:18 18 And behold, the people did rejoice and glorify God, and the whole face of the land was filled with rejoicing; and they did no more seek to destroy Nephi, but they did esteem him as a great prophet, and a man of God, having great power and authority given unto him from God. Helaman 11:19 19 And behold, Lehi, his brother, was not a whit behind him as to things pertaining to righteousness. Helaman 11:20 20 And thus it did come to pass that the people of Nephi began to prosper again in the land, and began to build up their waste places, and began to multiply and spread, even until they did cover the whole face of the land, both on the northward and on the southward, from the sea west to the sea east. Helaman 11:21 21 And it came to pass that the seventy and sixth year did end in peace. And the seventy and seventh year began in peace; and the church did spread throughout the face of all the land; and the more part of the people, both the Nephites and the Lamanites, did belong to the church; and they did have exceedingly great peace in the land; and thus ended the seventy and seventh year. Helaman 11:22 22 And also they had peace in the seventy and eighth year, save it were a few contentions concerning the points of doctrine which had been laid down by the prophets. Helaman 11:23 23 And in the seventy and ninth year there began to be much strife. But it came to pass that Nephi and Lehi, and many of their brethren who knew concerning the true points of doctrine, having many revelations daily, therefore they did preach unto the people, insomuch that they did put an end to their strife in that same year. Helaman 11:24 24 And it came to pass that in the eightieth year of the reign of the judges over the people of Nephi, there were a certain number of the dissenters from the people of Nephi, who had some years before gone over unto the Lamanites, and taken upon themselves the name of Lamanites, and also a certain number who were real descendants of the Lamanites, being stirred up to anger by them, or by those dissenters, therefore they commenced a war with their brethren. Helaman 11:25 25 And they did commit murder and plunder; and then they would retreat back into the mountains, and into the wilderness and secret places, hiding themselves that they could not be discovered, receiving daily an addition to their numbers, inasmuch as there were dissenters that went forth unto them. Helaman 11:26 26 And thus in time, yea, even in the space of not many years, they became an exceedingly great band of robbers; and they did search out all the secret plans of Gadianton; and thus they became robbers of Gadianton. Helaman 11:27 27 Now behold, these robbers did make great havoc, yea, even great destruction among the people of Nephi, and also among the people of the Lamanites. Helaman 11:28 28 And it came to pass that it was expedient that there should be a stop put to this work of destruction; therefore they sent an army of strong men into the wilderness and upon the mountains to search out this band of robbers, and to destroy them. Helaman 11:29 29 But behold, it came to pass that in that same year they were driven back even into their own lands. And thus ended the eightieth year of the reign of the judges over the people of Nephi. Helaman 11:30 30 And it came to pass in the commencement of the eighty and first year they did go forth again against this band of robbers, and did destroy many; and they were also visited with much destruction. Helaman 11:31 31 And they were again obliged to return out of the wilderness and out of the mountains unto their own lands, because of the exceeding greatness of the numbers of those robbers who infested the mountains and the wilderness. Helaman 11:32 32 And it came to pass that thus ended this year. And the robbers did still increase and wax strong, insomuch that they did defy the whole armies of the Nephites, and also of the Lamanites; and they did cause great fear to come unto the people upon all the face of the land. Helaman 11:33 33 Yea, for they did visit many parts of the land, and did do great destruction unto them; yea, did kill many, and did carry away others captive into the wilderness, yea, and more especially their women and their children. Helaman 11:34 34 Now this great evil, which came unto the people because of their iniquity, did stir them up again in remembrance of the Lord their God. Helaman 11:35 35 And thus ended the eighty and first year of the reign of the judges. Helaman 11:36 36 And in the eighty and second year they began again to forget the Lord their God. And in the eighty and third year they began to wax strong in iniquity. And in the eighty and fourth year they did not mend their ways. Helaman 11:37 37 And it came to pass in the eighty and fifth year they did wax stronger and stronger in their pride, and in their wickedness; and thus they were ripening again for destruction. Helaman 11:38 38 And thus ended the eighty and fifth year. Helaman 12 Chapter 12 Helaman 12:1 1 And thus we can behold how false, and also the unsteadiness of the hearts of the children of men; yea, we can see that the Lord in his great infinite goodness doth bless and prosper those who put their trust in him. Helaman 12:2 2 Yea, and we may see at the very time when he doth prosper his people, yea, in the increase of their fields, their flocks and their herds, and in gold, and in silver, and in all manner of precious things of every kind and art; sparing their lives, and delivering them out of the hands of their enemies; softening the hearts of their enemies that they should not declare wars against them; yea, and in fine, doing all things for the welfare and happiness of his people; yea, then is the time that they do harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One--yea, and this because of their ease, and their exceedingly great prosperity. Helaman 12:3 3 And thus we see that except the Lord doth chasten his people with many afflictions, yea, except he doth visit them with death and with terror, and with famine and with all manner of pestilence, they will not remember him. Helaman 12:4 4 O how foolish, and how vain, and how evil, and devilish, and how quick to do iniquity, and how slow to do good, are the children of men; yea, how quick to hearken unto the words of the evil one, and to set their hearts upon the vain things of the world! Helaman 12:5 5 Yea, how quick to be lifted up in pride; yea, how quick to boast, and do all manner of that which is iniquity; and how slow are they to remember the Lord their God, and to give ear unto his counsels, yea, how slow to walk in wisdom's paths! Helaman 12:6 6 Behold, they do not desire that the Lord their God, who hath created them, should rule and reign over them; notwithstanding his great goodness and his mercy towards them, they do set at naught his counsels, and they will not that he should be their guide. Helaman 12:7 7 O how great is the nothingness of the children of men; yea, even they are less than the dust of the earth. Helaman 12:8 8 For behold, the dust of the earth moveth hither and thither, to the dividing asunder, at the command of our great and everlasting God. Helaman 12:9 9 Yea, behold at his voice do the hills and the mountains tremble and quake. Helaman 12:10 10 And by the power of his voice they are broken up, and become smooth, yea, even like unto a valley. Helaman 12:11 11 Yea, by the power of his voice doth the whole earth shake; Helaman 12:12 12 Yea, by the power of his voice, do the foundations rock, even to the very center. Helaman 12:13 13 Yea, and if he say unto the earth--Move--it is moved. Helaman 12:14 14 Yea, if he say unto the earth--Thou shalt go back, that it lengthen out the day for many hours--it is done; Helaman 12:15 15 And thus, according to his word the earth goeth back, and it appeareth unto man that the sun standeth still; yea, and behold, this is so; for surely it is the earth that moveth and not the sun. Helaman 12:16 16 And behold, also, if he say unto the waters of the great deep--Be thou dried up--it is done. Helaman 12:17 17 Behold, if he say unto this mountain--Be thou raised up, and come over and fall upon that city, that it be buried up--behold it is done. Helaman 12:18 18 And behold, if a man hide up a treasure in the earth, and the Lord shall say--Let it be accursed, because of the iniquity of him who hath hid it up--behold, it shall be accursed. Helaman 12:19 19 And if the Lord shall say--Be thou accursed, that no man shall find thee from this time henceforth and forever--behold, no man getteth it henceforth and forever. Helaman 12:20 20 And behold, if the Lord shall say unto a man--Because of thine iniquities, thou shalt be accursed forever--it shall be done. Helaman 12:21 21 And if the Lord shall say--Because of thine iniquities thou shalt be cut off from my presence--he will cause that it shall be so. Helaman 12:22 22 And wo unto him to whom he shall say this, for it shall be unto him that will do iniquity, and he cannot be saved; therefore, for this cause, that men might be saved, hath repentance been declared. Helaman 12:23 23 Therefore, blessed are they who will repent and hearken unto the voice of the Lord their God; for these are they that shall be saved. Helaman 12:24 24 And may God grant, in his great fulness, that men might be brought unto repentance and good works, that they might be restored unto grace for grace, according to their works. Helaman 12:25 25 And I would that all men might be saved. But we read that in the great and last day there are some who shall be cast out, yea, who shall be cast off from the presence of the Lord; Helaman 12:26 26 Yea, who shall be consigned to a state of endless misery, fulfilling the words which say: They that have done good shall have everlasting life; and they that have done evil shall have everlasting damnation. And thus it is. Amen. Helaman 13 Chapter 13 Helaman 13:1 1 And now it came to pass in the eighty and sixth year, the Nephites did still remain in wickedness, yea in great wickedness, while the Lamanites did observe strictly to keep the commandments of God, according to the law of Moses. Helaman 13:2 2 And it came to pass that in this year there was one Samuel, a Lamanite, came into the land of Zarahemla, and began to preach unto the people. And it came to pass that he did preach, many days, repentance unto the people, and they did cast him out, and he was about to return to his own land. Helaman 13:3 3 But behold, the voice of the Lord came unto him, that he should return again, and prophesy unto the people whatsoever things should come into his heart. Helaman 13:4 4 And it came to pass that they would not suffer that he should enter into the city; therefore he went and got upon the wall thereof, and stretched forth his hand and cried with a loud voice, and prophesied unto the people whatsoever things the Lord put into his heart. Helaman 13:5 5 And he said unto them: Behold, I, Samuel, a Lamanite, do speak the words of the Lord which he doth put into my heart; and behold he hath put it into my heart to say unto this people that the sword of justice hangeth over this people; and four hundred years pass not away save the sword of justice falleth upon this people. Helaman 13:6 6 Yea, heavy destruction awaiteth this people, and it surely cometh unto this people, and nothing can save this people save it be repentance and faith on the Lord Jesus Christ, who surely shall come into the world, and shall suffer many things and shall be slain for his people. Helaman 13:7 7 And behold, an angel of the Lord hath declared it unto me, and he did bring glad tidings to my soul. And behold, I was sent unto you to declare it unto you also, that ye might have glad tidings; but behold ye would not receive me. Helaman 13:8 8 Therefore, thus saith the Lord: Because of the hardness of the hearts of the people of the Nephites, except they repent I will take away my word from them, and I will withdraw my Spirit from them, and I will suffer them no longer, and I will turn the hearts of their brethren against them. Helaman 13:9 9 And four hundred years shall not pass away before I will cause that they shall be smitten; yea, I will visit them with the sword and with famine and with pestilence. Helaman 13:10 10 Yea, I will visit them in my fierce anger, and there shall be those of the fourth generation who shall live, of your enemies, to behold your utter destruction; and this shall surely come except ye repent, saith the Lord; and those of the fourth generation shall visit your destruction. Helaman 13:11 11 But if ye will repent and return unto the Lord your God I will turn away mine anger, saith the Lord; yea, thus saith the Lord, blessed are they who will repent and turn unto me, but wo unto him that repenteth not. Helaman 13:12 12 Yea, wo unto this great city of Zarahemla; for behold, it is because of those who are righteous that it is saved; yea, wo unto this great city, for I perceive, saith the Lord, that there are many, yea, even the more part of this great city, that will harden their hearts against me, saith the Lord. Helaman 13:13 13 But blessed are they who will repent, for them will I spare. But behold, if it were not for the righteous who are in this great city, behold, I would cause that fire should come down out of heaven and destroy it. Helaman 13:14 14 But behold, it is for the righteous' sake that it is spared. But behold, the time cometh, saith the Lord, that when ye shall cast out the righteous from among you, then shall ye be ripe for destruction; yea, wo be unto this great city, because of the wickedness and abominations which are in her. Helaman 13:15 15 Yea, and wo be unto the city of Gideon, for the wickedness and abominations which are in her. Helaman 13:16 16 Yea, and wo be unto all the cities which are in the land round about, which are possessed by the Nephites, because of the wickedness and abominations which are in them. Helaman 13:17 17 And behold, a curse shall come upon the land, saith the Lord of Hosts, because of the people's sake who are upon the land, yea, because of their wickedness and their abominations. Helaman 13:18 18 And it shall come to pass, saith the Lord of Hosts, yea, our great and true God, that whoso shall hide up treasures in the earth shall find them again no more, because of the great curse of the land, save he be a righteous man and shall hide it up unto the Lord. Helaman 13:19 19 For I will, saith the Lord, that they shall hide up their treasures unto me; and cursed be they who hide not up their treasures unto me; for none hideth up their treasures unto me save it be the righteous; and he that hideth not up his treasures unto me, cursed is he, and also the treasure, and none shall redeem it because of the curse of the land. Helaman 13:20 20 And the day shall come that they shall hide up their treasures, because they have set their hearts upon riches; and because they have set their hearts upon their riches, and will hide up their treasures when they shall flee before their enemies; because they will not hide them up unto me, cursed be they and also their treasures; and in that day shall they be smitten, saith the Lord. Helaman 13:21 21 Behold ye, the people of this great city, and hearken unto my words; yea, hearken unto the words which the Lord saith; for behold, he saith that ye are cursed because of your riches, and also are your riches cursed because ye have set your hearts upon them, and have not hearkened unto the words of him who gave them unto you. Helaman 13:22 22 Ye do not remember the Lord your God in the things with which he hath blessed you, but ye do always remember your riches, not to thank the Lord your God for them; yea, your hearts are not drawn out unto the Lord, but they do swell with great pride, unto boasting, and unto great swelling, envyings, strifes, malice, persecutions and murders, and all manner of iniquities. Helaman 13:23 23 For this cause hath the Lord God caused that a curse should come upon the land, and also upon your riches, and this because of your iniquities. Helaman 13:24 24 Yea, wo unto this people, because of this time which has arrived, that ye do cast out the prophets, and do mock them, and cast stones at them, and do slay them, and do all manner of iniquity unto them, even as they did of old time. Helaman 13:25 25 And now when ye talk, ye say: If our days had been in the days of our fathers of old, we would not have slain the prophets; we would not have stoned them, and cast them out. Helaman 13:26 26 Behold ye are worse than they; for as the Lord liveth, if a prophet come among you and declareth unto you the word of the Lord, which testifieth of your sins and iniquities, ye are angry with him, and cast him out and seek all manner of ways to destroy him; yea, you will say that he is a false prophet, and that he is a sinner, and of the devil, because he testifieth that your deeds are evil. Helaman 13:27 27 But behold, if a man shall come among you and shall say: Do this, and there is no iniquity; do that and ye shall not suffer; yea, he will say: Walk after the pride of your own hearts; yea, walk after the pride of your eyes, and do whatsoever your heart desireth--and if a man shall come among you and say this, ye will receive him, and say that he is a prophet. Helaman 13:28 28 Yea, ye will lift him up, and ye will give unto him of your substance; ye will give unto him of your gold, and of your silver, and ye will clothe him with costly apparel; and because he speaketh flattering words unto you, and he saith that all is well, then ye will not find fault with him. Helaman 13:29 29 O ye wicked and ye perverse generation; ye hardened and ye stiffnecked people, how long will ye suppose that the Lord will suffer you? Yea, how long will ye suffer yourselves to be led by foolish and blind guides? Yea, how long will ye choose darkness rather than light? Helaman 13:30 30 Yea, behold, the anger of the Lord is already kindled against you; behold, he hath cursed the land because of your iniquity. Helaman 13:31 31 And behold, the time cometh that he curseth your riches, that they become slippery, that ye cannot hold them; and in the days of your poverty ye cannot retain them. Helaman 13:32 32 And in the days of your poverty ye shall cry unto the Lord; and in vain shall ye cry, for your desolation is already come upon you, and your destruction is made sure; and then shall ye weep and howl in that day, saith the Lord of Hosts. And then shall ye lament, and say: Helaman 13:33 33 O that I had repented, and had not killed the prophets, and stoned them, and cast them out. Yea, in that day ye shall say: O that we had remembered the Lord our God in the day that he gave us our riches, and then they would not have become slippery that we should lose them; for behold, our riches are gone from us. Helaman 13:34 34 Behold, we lay a tool here and on the morrow it is gone; and behold, our swords are taken from us in the day we have sought them for battle. Helaman 13:35 35 Yea, we have hid up our treasures and they have slipped away from us, because of the curse of the land. Helaman 13:36 36 O that we had repented in the day that the word of the Lord came unto us; for behold the land is cursed, and all things are become slippery, and we cannot hold them. Helaman 13:37 37 Behold, we are surrounded by demons, yea, we are encircled about by the angels of him who hath sought to destroy our souls. Behold, our iniquities are great. O Lord, canst thou not turn away thine anger from us? And this shall be your language in those days. Helaman 13:38 38 But behold, your days of probation are past; ye have procrastinated the day of your salvation until it is everlastingly too late, and your destruction is made sure; yea, for ye have sought all the days of your lives for that which ye could not obtain; and ye have sought for happiness in doing iniquity, which thing is contrary to the nature of that righteousness which is in our great and Eternal Head. Helaman 13:39 39 O ye people of the land, that ye would hear my words! And I pray that the anger of the Lord be turned away from you, and that ye would repent and be saved. Helaman 14 Chapter 14 Helaman 14:1 1 And now it came to pass that Samuel, the Lamanite, did prophesy a great many more things which cannot be written. Helaman 14:2 2 And behold, he said unto them: Behold, I give unto you a sign; for five years more cometh, and behold, then cometh the Son of God to redeem all those who shall believe on his name. Helaman 14:3 3 And behold, this will I give unto you for a sign at the time of his coming; for behold, there shall be great lights in heaven, insomuch that in the night before he cometh there shall be no darkness, insomuch that it shall appear unto man as if it was day. Helaman 14:4 4 Therefore, there shall be one day and a night and a day, as if it were one day and there were no night; and this shall be unto you for a sign; for ye shall know of the rising of the sun and also of its setting; therefore they shall know of a surety that there shall be two days and a night; nevertheless the night shall not be darkened; and it shall be the night before he is born. Helaman 14:5 5 And behold, there shall a new star arise, such an one as ye never have beheld; and this also shall be a sign unto you. Helaman 14:6 6 And behold this is not all, there shall be many signs and wonders in heaven. Helaman 14:7 7 And it shall come to pass that ye shall all be amazed, and wonder, insomuch that ye shall fall to the earth. Helaman 14:8 8 And it shall come to pass that whosoever shall believe on the Son of God, the same shall have everlasting life. Helaman 14:9 9 And behold, thus hath the Lord commanded me, by his angel, that I should come and tell this thing unto you; yea, he hath commanded that I should prophesy these things unto you; yea, he hath said unto me: Cry unto this people, repent and prepare the way of the Lord. Helaman 14:10 10 And now, because I am a Lamanite, and have spoken unto you the words which the Lord hath commanded me, and because it was hard against you, ye are angry with me and do seek to destroy me, and have cast me out from among you. Helaman 14:11 11 And ye shall hear my words, for, for this intent have I come up upon the walls of this city, that ye might hear and know of the judgments of God which do await you because of your iniquities, and also that ye might know the conditions of repentance; Helaman 14:12 12 And also that ye might know of the coming of Jesus Christ, the Son of God, the Father of heaven and of earth, the Creator of all things from the beginning; and that ye might know of the signs of his coming, to the intent that ye might believe on his name. Helaman 14:13 13 And if ye believe on his name ye will repent of all your sins, that thereby ye may have a remission of them through his merits. Helaman 14:14 14 And behold, again, another sign I give unto you, yea, a sign of his death. Helaman 14:15 15 For behold, he surely must die that salvation may come; yea, it behooveth him and becometh expedient that he dieth, to bring to pass the resurrection of the dead, that thereby men may be brought into the presence of the Lord. Helaman 14:16 16 Yea, behold, this death bringeth to pass the resurrection, and redeemeth all mankind from the first death--that spiritual death; for all mankind, by the fall of Adam being cut off from the presence of the Lord, are considered as dead, both as to things temporal and to things spiritual. Helaman 14:17 17 But behold, the resurrection of Christ redeemeth mankind, yea, even all mankind, and bringeth them back into the presence of the Lord. Helaman 14:18 18 Yea, and it bringeth to pass the condition of repentance, that whosoever repenteth the same is not hewn down and cast into the fire; but whosoever repenteth not is hewn down and cast into the fire; and there cometh upon them again a spiritual death, yea, a second death, for they are cut off again as to things pertaining to righteousness. Helaman 14:19 19 Therefore repent ye, repent ye, lest by knowing these things and not doing them ye shall suffer yourselves to come under condemnation, and ye are brought down unto this second death. Helaman 14:20 20 But behold, as I said unto you concerning another sign, a sign of his death, behold, in that day that he shall suffer death the sun shall be darkened and refuse to give his light unto you; and also the moon and the stars; and there shall be no light upon the face of this land, even from the time that he shall suffer death, for the space of three days, to the time that he shall rise again from the dead. Helaman 14:21 21 Yea, at the time that he shall yield up the ghost there shall be thunderings and lightnings for the space of many hours, and the earth shall shake and tremble; and the rocks which are upon the face of this earth, which are both above the earth and beneath, which ye know at this time are solid, or the more part of it is one solid mass, shall be broken up; Helaman 14:22 22 Yea, they shall be rent in twain, and shall ever after be found in seams and in cracks, and in broken fragments upon the face of the whole earth, yea, both above the earth and beneath. Helaman 14:23 23 And behold, there shall be great tempests, and there shall be many mountains laid low, like unto a valley, and there shall be many places which are now called valleys which shall become mountains, whose height is great. Helaman 14:24 24 And many highways shall be broken up, and many cities shall become desolate. Helaman 14:25 25 And many graves shall be opened, and shall yield up many of their dead; and many saints shall appear unto many. Helaman 14:26 26 And behold, thus hath the angel spoken unto me; for he said unto me that there should be thunderings and lightnings for the space of many hours. Helaman 14:27 27 And he said unto me that while the thunder and the lightning lasted, and the tempest, that these things should be, and that darkness should cover the face of the whole earth for the space of three days. Helaman 14:28 28 And the angel said unto me that many shall see greater things than these, to the intent that they might believe that these signs and these wonders should come to pass upon all the face of this land, to the intent that there should be no cause for unbelief among the children of men-- Helaman 14:29 29 And this to the intent that whosoever will believe might be saved, and that whosoever will not believe, a righteous judgment might come upon them; and also if they are condemned they bring upon themselves their own condemnation. Helaman 14:30 30 And now remember, remember, my brethren, that whosoever perisheth, perisheth unto himself; and whosoever doeth iniquity, doeth it unto himself; for behold, ye are free; ye are permitted to act for yourselves; for behold, God hath given unto you a knowledge and he hath made you free. Helaman 14:31 31 He hath given unto you that ye might know good from evil, and he hath given unto you that ye might choose life or death; and ye can do good and be restored unto that which is good, or have that which is good restored unto you; or ye can do evil, and have that which is evil restored unto you. Helaman 15 Chapter 15 Helaman 15:1 1 And now, my beloved brethren, behold, I declare unto you that except ye shall repent your houses shall be left unto you desolate. Helaman 15:2 2 Yea, except ye repent, your women shall have great cause to mourn in the day that they shall give suck; for ye shall attempt to flee and there shall be no place for refuge; yea, and wo unto them which are with child, for they shall be heavy and cannot flee; therefore, they shall be trodden down and shall be left to perish. Helaman 15:3 3 Yea, wo unto this people who are called the people of Nephi except they shall repent, when they shall see all these signs and wonders which shall be showed unto them; for behold, they have been a chosen people of the Lord; yea, the people of Nephi hath he loved, and also hath he chastened them; yea, in the days of their iniquities hath he chastened them because he loveth them. Helaman 15:4 4 But behold my brethren, the Lamanites hath he hated because their deeds have been evil continually, and this because of the iniquity of the tradition of their fathers. But behold, salvation hath come unto them through the preaching of the Nephites; and for this intent hath the Lord prolonged their days. Helaman 15:5 5 And I would that ye should behold that the more part of them are in the path of their duty, and they do walk circumspectly before God, and they do observe to keep his commandments and his statutes and his judgments according to the law of Moses. Helaman 15:6 6 Yea, I say unto you, that the more part of them are doing this, and they are striving with unwearied diligence that they may bring the remainder of their brethren to the knowledge of the truth; therefore there are many who do add to their numbers daily. Helaman 15:7 7 And behold, ye do know of yourselves, for ye have witnessed it, that as many of them as are brought to the knowledge of the truth, and to know of the wicked and abominable traditions of their fathers, and are led to believe the holy scriptures, yea, the prophecies of the holy prophets, which are written, which leadeth them to faith on the Lord, and unto repentance, which faith and repentance bringeth a change of heart unto them-- Helaman 15:8 8 Therefore, as many as have come to this, ye know of yourselves are firm and steadfast in the faith, and in the thing wherewith they have been made free. Helaman 15:9 9 And ye know also that they have buried their weapons of war, and they fear to take them up lest by any means they should sin; yea, ye can see that they fear to sin--for behold they will suffer themselves that they be trodden down and slain by their enemies, and will not lift their swords against them, and this because of their faith in Christ. Helaman 15:10 10 And now, because of their steadfastness when they do believe in that thing which they do believe, for because of their firmness when they are once enlightened, behold, the Lord shall bless them and prolong their days, notwithstanding their iniquity-- Helaman 15:11 11 Yea, even if they should dwindle in unbelief the Lord shall prolong their days, until the time shall come which hath been spoken of by our fathers, and also by the prophet Zenos, and many other prophets, concerning the restoration of our brethren, the Lamanites, again to the knowledge of the truth-- Helaman 15:12 12 Yea, I say unto you, that in the latter times the promises of the Lord have been extended to our brethren, the Lamanites; and notwithstanding the many afflictions which they shall have, and notwithstanding they shall be driven to and fro upon the face of the earth, and be hunted, and shall be smitten and scattered abroad, having no place for refuge, the Lord shall be merciful unto them. Helaman 15:13 13 And this is according to the prophecy, that they shall again be brought to the true knowledge, which is knowledge of their Redeemer, and their great and true shepherd, and be numbered among his sheep. Helaman 15:14 14 Therefore I say unto you, it shall be better for them than for you except ye repent. Helaman 15:15 15 For behold, had the mighty works been shown unto them which have been shown unto you, yea, unto them who have dwindled in unbelief because of the traditions of their fathers, ye can see of yourselves that they never would again have dwindled in unbelief. Helaman 15:16 16 Therefore, saith the Lord: I will not utterly destroy them, but I will cause that in the day of my wisdom they shall return again unto me, saith the Lord. Helaman 15:17 17 And now behold, saith the Lord, concerning the people of the Nephites: If they will not repent, and observe to do my will, I will utterly destroy them, saith the Lord, because of their unbelief notwithstanding the many mighty works which I have done among them; and as surely as the Lord liveth shall these things be, saith the Lord. Helaman 16 Chapter 16 Helaman 16:1 1 And now, it came to pass that there were many who heard the words of Samuel, the Lamanite, which he spake upon the walls of the city. And as many as believed on his word went forth and sought for Nephi; and when they had come forth and found him they confessed unto him their sins and denied not, desiring that they might be baptized unto the Lord. Helaman 16:2 2 But as many as there were who did not believe in the words of Samuel were angry with him; and they cast stones at him upon the wall, and also many shot arrows at him as he stood upon the wall; but the Spirit of the Lord was with him, insomuch that they could not hit him with their stones neither with their arrows. Helaman 16:3 3 Now when they saw that they could not hit him, there were many more who did believe on his words, insomuch that they went away unto Nephi to be baptized. Helaman 16:4 4 For behold, Nephi was baptizing, and prophesying, and preaching, crying repentance unto the people, showing signs and wonders, working miracles among the people, that they might know that the Christ must shortly come-- Helaman 16:5 5 Telling them of things which must shortly come, that they might know and remember at the time of their coming that they had been made known unto them beforehand, to the intent that they might believe; therefore as many as believed on the words of Samuel went forth unto him to be baptized, for they came repenting and confessing their sins. Helaman 16:6 6 But the more part of them did not believe in the words of Samuel; therefore when they saw that they could not hit him with their stones and their arrows, they cried unto their captains, saying: Take this fellow and bind him, for behold he hath a devil; and because of the power of the devil which is in him we cannot hit him with our stones and our arrows; therefore take him and bind him, and away with him. Helaman 16:7 7 And as they went forth to lay their hands on him, behold, he did cast himself down from the wall, and did flee out of their lands, yea, even unto his own country, and began to preach and to prophesy among his own people. Helaman 16:8 8 And behold, he was never heard of more among the Nephites; and thus were the affairs of the people. Helaman 16:9 9 And thus ended the eighty and sixth year of the reign of the judges over the people of Nephi. Helaman 16:10 10 And thus ended also the eighty and seventh year of the reign of the judges, the more part of the people remaining in their pride and wickedness, and the lesser part walking more circumspectly before God. Helaman 16:11 11 And these were the conditions also, in the eighty and eighth year of the reign of the judges. Helaman 16:12 12 And there was but little alteration in the affairs of the people, save it were the people began to be more hardened in iniquity, and do more and more of that which was contrary to the commandments of God, in the eighty and ninth year of the reign of the judges. Helaman 16:13 13 But it came to pass in the ninetieth year of the reign of the judges, there were great signs given unto the people, and wonders; and the words of the prophets began to be fulfilled. Helaman 16:14 14 And angels did appear unto men, wise men, and did declare unto them glad tidings of great joy; thus in this year the scriptures began to be fulfilled. Helaman 16:15 15 Nevertheless, the people began to harden their hearts, all save it were the most believing part of them, both of the Nephites and also of the Lamanites, and began to depend upon their own strength and upon their own wisdom, saying: Helaman 16:16 16 Some things they may have guessed right, among so many; but behold, we know that all these great and marvelous works cannot come to pass, of which has been spoken. Helaman 16:17 17 And they began to reason and to contend among themselves, saying: Helaman 16:18 18 That it is not reasonable that such a being as a Christ shall come; if so, and he be the Son of God, the Father of heaven and of earth, as it has been spoken, why will he not show himself unto us as well as unto them who shall be at Jerusalem? Helaman 16:19 19 Yea, why will he not show himself in this land as well as in the land of Jerusalem? Helaman 16:20 20 But behold, we know that this is a wicked tradition, which has been handed down unto us by our fathers, to cause us that we should believe in some great and marvelous thing which should come to pass, but not among us, but in a land which is far distant, a land which we know not; therefore they can keep us in ignorance, for we cannot witness with our own eyes that they are true. Helaman 16:21 21 And they will, by the cunning and the mysterious arts of the evil one, work some great mystery which we cannot understand, which will keep us down to be servants to their words, and also servants unto them, for we depend upon them to teach us the word; and thus will they keep us in ignorance if we will yield ourselves unto them, all the days of our lives. Helaman 16:22 22 And many more things did the people imagine up in their hearts, which were foolish and vain; and they were much disturbed, for Satan did stir them up to do iniquity continually; yea, he did go about spreading rumors and contentions upon all the face of the land, that he might harden the hearts of the people against that which was good and against that which should come. Helaman 16:23 23 And notwithstanding the signs and the wonders which were wrought among the people of the Lord, and the many miracles which they did, Satan did get great hold upon the hearts of the people upon all the face of the land. Helaman 16:24 24 And thus ended the ninetieth year of the reign of the judges over the people of Nephi. Helaman 16:25 25 And thus ended the book of Helaman, according to the record of Helaman and his sons. THIRD BOOK OF NEPHI THE SON OF NEPHI, WHO WAS THE SON OF HELAMAN And Helaman was the son of Helaman, who was the son of Alma, who was the son of Alma, being a descendant of Nephi who was the son of Lehi, who came out of Jerusalem in the first year of the reign of Zedekiah, the king of Judah. 3 Nephi 1 Chapter 1 3 Nephi 1:1 1 Now it came to pass that the ninety and first year had passed away and it was six hundred years from the time that Lehi left Jerusalem; and it was in the year that Lachoneus was the chief judge and the governor over the land. 3 Nephi 1:2 2 And Nephi, the son of Helaman, had departed out of the land of Zarahemla, giving charge unto his son Nephi, who was his eldest son, concerning the plates of brass, and all the records which had been kept, and all those things which had been kept sacred from the departure of Lehi out of Jerusalem. 3 Nephi 1:3 3 Then he departed out of the land, and whither he went, no man knoweth; and his son Nephi did keep the records in his stead, yea, the record of this people. 3 Nephi 1:4 4 And it came to pass that in the commencement of the ninety and second year, behold, the prophecies of the prophets began to be fulfilled more fully; for there began to be greater signs and greater miracles wrought among the people. 3 Nephi 1:5 5 But there were some who began to say that the time was past for the words to be fulfilled, which were spoken by Samuel, the Lamanite. 3 Nephi 1:6 6 And they began to rejoice over their brethren, saying: Behold the time is past, and the words of Samuel are not fulfilled; therefore, your joy and your faith concerning this thing hath been vain. 3 Nephi 1:7 7 And it came to pass that they did make a great uproar throughout the land; and the people who believed began to be very sorrowful, lest by any means those things which had been spoken might not come to pass. 3 Nephi 1:8 8 But behold, they did watch steadfastly for that day and that night and that day which should be as one day as if there were no night, that they might know that their faith had not been vain. 3 Nephi 1:9 9 Now it came to pass that there was a day set apart by the unbelievers, that all those who believed in those traditions should be put to death except the sign should come to pass, which had been given by Samuel the prophet. 3 Nephi 1:10 10 Now it came to pass that when Nephi, the son of Nephi, saw this wickedness of his people, his heart was exceedingly sorrowful. 3 Nephi 1:11 11 And it came to pass that he went out and bowed himself down upon the earth, and cried mightily to his God in behalf of his people, yea, those who were about to be destroyed because of their faith in the tradition of their fathers. 3 Nephi 1:12 12 And it came to pass that he cried mightily unto the Lord, all that day; and behold, the voice of the Lord came unto him, saying: 3 Nephi 1:13 13 Lift up your head and be of good cheer; for behold, the time is at hand, and on this night shall the sign be given, and on the morrow come I into the world, to show unto the world that I will fulfill all that which I have caused to be spoken by the mouth of my holy prophets. 3 Nephi 1:14 14 Behold, I come unto my own, to fulfill all things which I have made known unto the children of men from the foundation of the world, and to do the will, both of the Father and of the Son--of the Father because of me, and of the Son because of my flesh. And behold, the time is at hand, and this night shall the sign be given. 3 Nephi 1:15 15 And it came to pass that the words which came unto Nephi were fulfilled, according as they had been spoken; for behold, at the going down of the sun there was no darkness; and the people began to be astonished because there was no darkness when the night came. 3 Nephi 1:16 16 And there were many, who had not believed the words of the prophets, who fell to the earth and became as if they were dead, for they knew that the great plan of destruction which they had laid for those who believed in the words of the prophets had been frustrated; for the sign which had been given was already at hand. 3 Nephi 1:17 17 And they began to know that the Son of God must shortly appear; yea, in fine, all the people upon the face of the whole earth from the west to the east, both in the land north and in the land south, were so exceedingly astonished that they fell to the earth. 3 Nephi 1:18 18 For they knew that the prophets had testified of these things for many years, and that the sign which had been given was already at hand; and they began to fear because of their iniquity and their unbelief. 3 Nephi 1:19 19 And it came to pass that there was no darkness in all that night, but it was as light as though it was mid-day. And it came to pass that the sun did rise in the morning again, according to its proper order; and they knew that it was the day that the Lord should be born, because of the sign which had been given. 3 Nephi 1:20 20 And it had come to pass, yea, all things, every whit, according to the words of the prophets. 3 Nephi 1:21 21 And it came to pass also that a new star did appear, according to the word. 3 Nephi 1:22 22 And it came to pass that from this time forth there began to be lyings sent forth among the people, by Satan, to harden their hearts, to the intent that they might not believe in those signs and wonders which they had seen; but notwithstanding these lyings and deceivings the more part of the people did believe, and were converted unto the Lord. 3 Nephi 1:23 23 And it came to pass that Nephi went forth among the people, and also many others, baptizing unto repentance, in the which there was a great remission of sins. And thus the people began again to have peace in the land. 3 Nephi 1:24 24 And there were no contentions, save it were a few that began to preach, endeavoring to prove by the scriptures that it was no more expedient to observe the law of Moses. Now in this thing they did err, having not understood the scriptures. 3 Nephi 1:25 25 But it came to pass that they soon became converted, and were convinced of the error which they were in, for it was made known unto them that the law was not yet fulfilled, and that it must be fulfilled in every whit; yea, the word came unto them that it must be fulfilled; yea, that one jot or tittle should not pass away till it should all be fulfilled; therefore in this same year were they brought to a knowledge of their error and did confess their faults. 3 Nephi 1:26 26 And thus the ninety and second year did pass away, bringing glad tidings unto the people because of the signs which did come to pass, according to the words of the prophecy of all the holy prophets. 3 Nephi 1:27 27 And it came to pass that the ninety and third year did also pass away in peace, save it were for the Gadianton robbers, who dwelt upon the mountains, who did infest the land; for so strong were their holds and their secret places that the people could not overpower them; therefore they did commit many murders, and did do much slaughter among the people. 3 Nephi 1:28 28 And it came to pass that in the ninety and fourth year they began to increase in great degree, because there were many dissenters of the Nephites who did flee unto them, which did cause much sorrow unto those Nephites who did remain in the land. 3 Nephi 1:29 29 And there was also a cause of much sorrow among the Lamanites; for behold, they had many children who did grow up and began to wax strong in years, that they became for themselves, and were led away by some who were Zoramites, by their lyings and their flattering words, to join those Gadianton robbers. 3 Nephi 1:30 30 And thus were the Lamanites afflicted also, and began to decrease as to their faith and righteousness, because of the wickedness of the rising generation. 3 Nephi 2 Chapter 2 3 Nephi 2:1 1 And it came to pass that thus passed away the ninety and fifth year also, and the people began to forget those signs and wonders which they had heard, and began to be less and less astonished at a sign or a wonder from heaven, insomuch that they began to be hard in their hearts, and blind in their minds, and began to disbelieve all which they had heard and seen-- 3 Nephi 2:2 2 Imagining up some vain thing in their hearts, that it was wrought by men and by the power of the devil, to lead away and deceive the hearts of the people; and thus did Satan get possession of the hearts of the people again, insomuch that he did blind their eyes and lead them away to believe that the doctrine of Christ was a foolish and a vain thing. 3 Nephi 2:3 3 And it came to pass that the people began to wax strong in wickedness and abominations; and they did not believe that there should be any more signs or wonders given; and Satan did go about, leading away the hearts of the people, tempting them and causing them that they should do great wickedness in the land. 3 Nephi 2:4 4 And thus did pass away the ninety and sixth year; and also the ninety and seventh year; and also the ninety and eighth year; and also the ninety and ninth year; 3 Nephi 2:5 5 And also an hundred years had passed away since the days of Mosiah, who was king over the people of the Nephites. 3 Nephi 2:6 6 And six hundred and nine years had passed away since Lehi left Jerusalem. 3 Nephi 2:7 7 And nine years had passed away from the time when the sign was given, which was spoken of by the prophets, that Christ should come into the world. 3 Nephi 2:8 8 Now the Nephites began to reckon their time from this period when the sign was given, or from the coming of Christ; therefore, nine years had passed away. 3 Nephi 2:9 9 And Nephi, who was the father of Nephi, who had the charge of the records, did not return to the land of Zarahemla, and could nowhere be found in all the land. 3 Nephi 2:10 10 And it came to pass that the people did still remain in wickedness, notwithstanding the much preaching and prophesying which was sent among them; and thus passed away the tenth year also; and the eleventh year also passed away in iniquity. 3 Nephi 2:11 11 And it came to pass in the thirteenth year there began to be wars and contentions throughout all the land; for the Gadianton robbers had become so numerous, and did slay so many of the people, and did lay waste so many cities, and did spread so much death and carnage throughout the land, that it became expedient that all the people, both the Nephites and the Lamanites, should take up arms against them. 3 Nephi 2:12 12 Therefore, all the Lamanites who had become converted unto the Lord did unite with their brethren, the Nephites, and were compelled, for the safety of their lives and their women and their children, to take up arms against those Gadianton robbers, yea, and also to maintain their rights, and the privileges of their church and of their worship, and their freedom and their liberty. 3 Nephi 2:13 13 And it came to pass that before this thirteenth year had passed away the Nephites were threatened with utter destruction because of this war, which had become exceedingly sore. 3 Nephi 2:14 14 And it came to pass that those Lamanites who had united with the Nephites were numbered among the Nephites; 3 Nephi 2:15 15 And their curse was taken from them, and their skin became white like unto the Nephites; 3 Nephi 2:16 16 And their young men and their daughters became exceedingly fair, and they were numbered among the Nephites, and were called Nephites. And thus ended the thirteenth year. 3 Nephi 2:17 17 And it came to pass in the commencement of the fourteenth year, the war between the robbers and the people of Nephi did continue and did become exceedingly sore; nevertheless, the people of Nephi did gain some advantage of the robbers, insomuch that they did drive them back out of their lands into the mountains and into their secret places. 3 Nephi 2:18 18 And thus ended the fourteenth year. And in the fifteenth year they did come forth against the people of Nephi; and because of the wickedness of the people of Nephi, and their many contentions and dissensions, the Gadianton robbers did gain many advantages over them. 3 Nephi 2:19 19 And thus ended the fifteenth year, and thus were the people in a state of many afflictions; and the sword of destruction did hang over them, insomuch that they were about to be smitten down by it, and this because of their iniquity. 3 Nephi 3 Chapter 3 3 Nephi 3:1 1 And now it came to pass that in the sixteenth year from the coming of Christ, Lachoneus, the governor of the land, received an epistle from the leader and the governor of this band of robbers; and these were the words which were written, saying: 3 Nephi 3:2 2 Lachoneus, most noble and chief governor of the land, behold, I write this epistle unto you, and do give unto you exceedingly great praise because of your firmness, and also the firmness of your people, in maintaining that which ye suppose to be your right and liberty; yea, ye do stand well, as if ye were supported by the hand of a god, in the defence of your liberty, and your property, and your country, or that which ye do call so. 3 Nephi 3:3 3 And it seemeth a pity unto me, most noble Lachoneus, that ye should be so foolish and vain as to suppose that ye can stand against so many brave men who are at my command, who do now at this time stand in their arms, and do await with great anxiety for the word--Go down upon the Nephites and destroy them. 3 Nephi 3:4 4 And I, knowing of their unconquerable spirit, having proved them in the field of battle, and knowing of their everlasting hatred towards you because of the many wrongs which ye have done unto them, therefore if they should come down against you they would visit you with utter destruction. 3 Nephi 3:5 5 Therefore I have written this epistle, sealing it with mine own hand, feeling for your welfare, because of your firmness in that which ye believe to be right, and your noble spirit in the field of battle. 3 Nephi 3:6 6 Therefore I write unto you, desiring that ye would yield up unto this my people, your cities, your lands, and your possessions, rather than that they should visit you with the sword and that destruction should come upon you. 3 Nephi 3:7 7 Or in other words, yield yourselves up unto us, and unite with us and become acquainted with our secret works, and become our brethren that ye may be like unto us--not our slaves, but our brethren and partners of all our substance. 3 Nephi 3:8 8 And behold, I swear unto you, if ye will do this, with an oath, ye shall not be destroyed; but if ye will not do this, I swear unto you with an oath, that on the morrow month I will command that my armies shall come down against you, and they shall not stay their hand and shall spare not, but shall slay you, and shall let fall the sword upon you even until ye shall become extinct. 3 Nephi 3:9 9 And behold, I am Giddianhi; and I am the governor of this the secret society of Gadianton; which society and the works thereof I know to be good; and they are of ancient date and they have been handed down unto us. 3 Nephi 3:10 10 And I write this epistle unto you, Lachoneus, and I hope that ye will deliver up your lands and your possessions, without the shedding of blood, that this my people may recover their rights and government, who have dissented away from you because of your wickedness in retaining from them their rights of government, and except ye do this, I will avenge their wrongs. I am Giddianhi. 3 Nephi 3:11 11 And now it came to pass when Lachoneus received this epistle he was exceedingly astonished, because of the boldness of Giddianhi demanding the possession of the land of the Nephites, and also of threatening the people and avenging the wrongs of those that had received no wrong, save it were they had wronged themselves by dissenting away unto those wicked and abominable robbers. 3 Nephi 3:12 12 Now behold, this Lachoneus, the governor, was a just man, and could not be frightened by the demands and the threatenings of a robber; therefore he did not hearken to the epistle of Giddianhi, the governor of the robbers, but he did cause that his people should cry unto the Lord for strength against the time that the robbers should come down against them. 3 Nephi 3:13 13 Yea, he sent a proclamation among all the people, that they should gather together their women, and their children, their flocks and their herds, and all their substance, save it were their land, unto one place. 3 Nephi 3:14 14 And he caused that fortifications should be built round about them, and the strength thereof should be exceedingly great. And he caused that armies, both of the Nephites and of the Lamanites, or of all them who were numbered among the Nephites, should be placed as guards round about to watch them, and to guard them from the robbers day and night. 3 Nephi 3:15 15 Yea, he said unto them: As the Lord liveth, except ye repent of all your iniquities, and cry unto the Lord, ye will in no wise be delivered out of the hands of those Gadianton robbers. 3 Nephi 3:16 16 And so great and marvelous were the words and prophecies of Lachoneus that they did cause fear to come upon all the people; and they did exert themselves in their might to do according to the words of Lachoneus. 3 Nephi 3:17 17 And it came to pass that Lachoneus did appoint chief captains over all the armies of the Nephites, to command them at the time that the robbers should come down out of the wilderness against them. 3 Nephi 3:18 18 Now the chiefest among all the chief captains and the great commander of the armies of the Nephites was appointed, and his name was Gidgiddoni. 3 Nephi 3:19 19 Now it was the custom among all the Nephites to appoint for their chief captains, (save it were in their times of wickedness) some one that had the spirit of revelation and also prophecy; therefore, this Gidgiddoni was a great prophet among them, as also was the chief judge. 3 Nephi 3:20 20 Now the people said unto Gidgiddoni: Pray unto the Lord, and let us go up upon the mountains and into the wilderness, that we may fall upon the robbers and destroy them in their own lands. 3 Nephi 3:21 21 But Gidgiddoni saith unto them: The Lord forbid; for if we should go up against them the Lord would deliver us into their hands; therefore we will prepare ourselves in the center of our lands, and we will gather all our armies together, and we will not go against them, but we will wait till they shall come against us; therefore as the Lord liveth, if we do this he will deliver them into our hands. 3 Nephi 3:22 22 And it came to pass in the seventeenth year, in the latter end of the year, the proclamation of Lachoneus had gone forth throughout all the face of the land, and they had taken their horses, and their chariots, and their cattle, and all their flocks, and their herds, and their grain, and all their substance, and did march forth by thousands and by tens of thousands, until they had all gone forth to the place which had been appointed that they should gather themselves together, to defend themselves against their enemies. 3 Nephi 3:23 23 And the land which was appointed was the land of Zarahemla, and the land which was between the land Zarahemla and the land Bountiful, yea, to the line which was between the land Bountiful and the land Desolation. 3 Nephi 3:24 24 And there were a great many thousand people who were called Nephites, who did gather themselves together in this land. Now Lachoneus did cause that they should gather themselves together in the land southward, because of the great curse which was upon the land northward. 3 Nephi 3:25 25 And they did fortify themselves against their enemies; and they did dwell in one land, and in one body, and they did fear the words which had been spoken by Lachoneus, insomuch that they did repent of all their sins; and they did put up their prayers unto the Lord their God, that he would deliver them in the time that their enemies should come down against them to battle. 3 Nephi 3:26 26 And they were exceedingly sorrowful because of their enemies. And Gidgiddoni did cause that they should make weapons of war of every kind, and they should be strong with armor, and with shields, and with bucklers, after the manner of his instruction. 3 Nephi 4 Chapter 4 3 Nephi 4:1 1 And it came to pass that in the latter end of the eighteenth year those armies of robbers had prepared for battle, and began to come down and to sally forth from the hills, and out of the mountains, and the wilderness, and their strongholds, and their secret places, and began to take possession of the lands, both which were in the land south and which were in the land north, and began to take possession of all the lands which had been deserted by the Nephites, and the cities which had been left desolate. 3 Nephi 4:2 2 But behold, there were no wild beasts nor game in those lands which had been deserted by the Nephites, and there was no game for the robbers save it were in the wilderness. 3 Nephi 4:3 3 And the robbers could not exist save it were in the wilderness, for the want of food; for the Nephites had left their lands desolate, and had gathered their flocks and their herds and all their substance, and they were in one body. 3 Nephi 4:4 4 Therefore, there was no chance for the robbers to plunder and to obtain food, save it were to come up in open battle against the Nephites; and the Nephites being in one body, and having so great a number, and having reserved for themselves provisions, and horses and cattle, and flocks of every kind, that they might subsist for the space of seven years, in the which time they did hope to destroy the robbers from off the face of the land; and thus the eighteenth year did pass away. 3 Nephi 4:5 5 And it came to pass that in the nineteenth year Giddianhi found that it was expedient that he should go up to battle against the Nephites, for there was no way that they could subsist save it were to plunder and rob and murder. 3 Nephi 4:6 6 And they durst not spread themselves upon the face of the land insomuch that they could raise grain, lest the Nephites should come upon them and slay them; therefore Giddianhi gave commandment unto his armies that in this year they should go up to battle against the Nephites. 3 Nephi 4:7 7 And it came to pass that they did come up to battle; and it was in the sixth month; and behold, great and terrible was the day that they did come up to battle; and they were girded about after the manner of robbers; and they had a lamb-skin about their loins, and they were dyed in blood, and their heads were shorn, and they had head-plates upon them; and great and terrible was the appearance of the armies of Giddianhi, because of their armor, and because of their being dyed in blood. 3 Nephi 4:8 8 And it came to pass that the armies of the Nephites, when they saw the appearance of the army of Giddianhi, had all fallen to the earth, and did lift their cries to the Lord their God, that he would spare them and deliver them out of the hands of their enemies. 3 Nephi 4:9 9 And it came to pass that when the armies of Giddianhi saw this they began to shout with a loud voice, because of their joy, for they had supposed that the Nephites had fallen with fear because of the terror of their armies. 3 Nephi 4:10 10 But in this thing they were disappointed, for the Nephites did not fear them; but they did fear their God and did supplicate him for protection; therefore, when the armies of Giddianhi did rush upon them they were prepared to meet them; yea, in the strength of the Lord they did receive them. 3 Nephi 4:11 11 And the battle commenced in this the sixth month; and great and terrible was the battle thereof, yea, great and terrible was the slaughter thereof, insomuch that there never was known so great a slaughter among all the people of Lehi since he left Jerusalem. 3 Nephi 4:12 12 And notwithstanding the threatenings and the oaths which Giddianhi had made, behold, the Nephites did beat them, insomuch that they did fall back from before them. 3 Nephi 4:13 13 And it came to pass that Gidgiddoni commanded that his armies should pursue them as far as the borders of the wilderness, and that they should not spare any that should fall into their hands by the way; and thus they did pursue them and did slay them, to the borders of the wilderness, even until they had fulfilled the commandment of Gidgiddoni. 3 Nephi 4:14 14 And it came to pass that Giddianhi, who had stood and fought with boldness, was pursued as he fled; and being weary because of his much fighting he was overtaken and slain. And thus was the end of Giddianhi the robber. 3 Nephi 4:15 15 And it came to pass that the armies of the Nephites did return again to their place of security. And it came to pass that this nineteenth year did pass away, and the robbers did not come again to battle; neither did they come again in the twentieth year. 3 Nephi 4:16 16 And in the twenty and first year they did not come up to battle, but they came up on all sides to lay siege round about the people of Nephi; for they did suppose that if they should cut off the people of Nephi from their lands, and should hem them in on every side, and if they should cut them off from all their outward privileges, that they could cause them to yield themselves up according to their wishes. 3 Nephi 4:17 17 Now they had appointed unto themselves another leader, whose name was Zemnarihah; therefore it was Zemnarihah that did cause that this siege should take place. 3 Nephi 4:18 18 But behold, this was an advantage to the Nephites; for it was impossible for the robbers to lay siege sufficiently long to have any effect upon the Nephites, because of their much provision which they had laid up in store, 3 Nephi 4:19 19 And because of the scantiness of provisions among the robbers--for behold, they had nothing save it were meat for their subsistence, which meat they did obtain in the wilderness; 3 Nephi 4:20 20 And it came to pass that the wild game became scarce in the wilderness--insomuch that the robbers were about to perish with hunger. 3 Nephi 4:21 21 And the Nephites were continually marching out by day and by night, and falling upon their armies, and cutting them off by thousands and by tens of thousands. 3 Nephi 4:22 22 And thus it became the desire of the people of Zemnarihah to withdraw from their design, because of the great destruction which came upon them by night and by day. 3 Nephi 4:23 23 And it came to pass that Zemnarihah did give command unto his people that they should withdraw themselves from the siege, and march into the furthermost parts of the land northward. 3 Nephi 4:24 24 And now, Gidgiddoni being aware of their design, and knowing of their weakness because of the want of food, and the great slaughter which had been made among them, therefore he did send out his armies in the night-time, and did cut off the way of their retreat, and did place his armies in the way of their retreat. 3 Nephi 4:25 25 And this did they do in the night-time, and got on their march beyond the robbers, so that on the morrow, when the robbers began their march, they were met by the armies of the Nephites both in their front and in their rear. 3 Nephi 4:26 26 And the robbers who were on the south were also cut off in their places of retreat. And all these things were done by command of Gidgiddoni. 3 Nephi 4:27 27 And there were many thousands who did yield themselves up prisoners unto the Nephites, and the remainder of them were slain. 3 Nephi 4:28 28 And their leader, Zemnarihah, was taken and hanged upon a tree, yea, even upon the top thereof until he was dead. And when they had hanged him until he was dead they did fell the tree to the earth, and did cry with a loud voice, saying: 3 Nephi 4:29 29 May the Lord preserve his people in righteousness and in holiness of heart, that they may cause to be felled to the earth all who shall seek to slay them because of power and secret combinations, even as this man hath been felled to the earth. 3 Nephi 4:30 30 And they did rejoice and cry again with one voice, saying: May the God of Abraham, and the God of Isaac, and the God of Jacob, protect this people in righteousness, so long as they shall call on the name of their God for protection. 3 Nephi 4:31 31 And it came to pass that they did break forth, all as one, in singing, and praising their God for the great thing which he had done for them, in preserving them from falling into the hands of their enemies. 3 Nephi 4:32 32 Yea, they did cry: Hosanna to the Most High God. And they did cry: Blessed be the name of the Lord God Almighty, the Most High God. 3 Nephi 4:33 33 And their hearts were swollen with joy, unto the gushing out of many tears, because of the great goodness of God in delivering them out of the hands of their enemies; and they knew it was because of their repentance and their humility that they had been delivered from an everlasting destruction. 3 Nephi 5 Chapter 5 3 Nephi 5:1 1 And now behold, there was not a living soul among all the people of the Nephites who did doubt in the least the words of all the holy prophets who had spoken; for they knew that it must needs be that they must be fulfilled. 3 Nephi 5:2 2 And they knew that it must be expedient that Christ had come, because of the many signs which had been given, according to the words of the prophets; and because of the things which had come to pass already they knew that it must needs be that all things should come to pass according to that which had been spoken. 3 Nephi 5:3 3 Therefore they did forsake all their sins, and their abominations, and their whoredoms, and did serve God with all diligence day and night. 3 Nephi 5:4 4 And now it came to pass that when they had taken all the robbers prisoners, insomuch that none did escape who were not slain, they did cast their prisoners into prison, and did cause the word of God to be preached unto them; and as many as would repent of their sins and enter into a covenant that they would murder no more were set at liberty. 3 Nephi 5:5 5 But as many as there were who did not enter into a covenant, and who did still continue to have those secret murders in their hearts, yea, as many as were found breathing out threatenings against their brethren were condemned and punished according to the law. 3 Nephi 5:6 6 And thus they did put an end to all those wicked, and secret, and abominable combinations, in the which there was so much wickedness, and so many murders committed. 3 Nephi 5:7 7 And thus had the twenty and second year passed away, and the twenty and third year also, and the twenty and fourth, and the twenty and fifth; and thus had twenty and five years passed away. 3 Nephi 5:8 8 And there had many things transpired which, in the eyes of some, would be great and marvelous; nevertheless, they cannot all be written in this book; yea, this book cannot contain even a hundredth part of what was done among so many people in the space of twenty and five years; 3 Nephi 5:9 9 But behold there are records which do contain all the proceedings of this people; and a shorter but true account was given by Nephi. 3 Nephi 5:10 10 Therefore I have made my record of these things according to the record of Nephi, which was engraven on the plates which were called the plates of Nephi. 3 Nephi 5:11 11 And behold, I do make the record on plates which I have made with mine own hands. 3 Nephi 5:12 12 And behold, I am called Mormon, being called after the land of Mormon, the land in which Alma did establish the church among the people, yea, the first church which was established among them after their transgression. 3 Nephi 5:13 13 Behold, I am a disciple of Jesus Christ, the Son of God. I have been called of him to declare his word among his people, that they might have everlasting life. 3 Nephi 5:14 14 And it hath become expedient that I, according to the will of God, that the prayers of those who have gone hence, who were the holy ones, should be fulfilled according to their faith, should make a record of these things which have been done-- 3 Nephi 5:15 15 Yea, a small record of that which hath taken place from the time that Lehi left Jerusalem, even down until the present time. 3 Nephi 5:16 16 Therefore I do make my record from the accounts which have been given by those who were before me, until the commencement of my day; 3 Nephi 5:17 17 And then I do make a record of the things which I have seen with mine own eyes. 3 Nephi 5:18 18 And I know the record which I make to be a just and a true record; nevertheless there are many things which, according to our language, we are not able to write. 3 Nephi 5:19 19 And now I make an end of my saying, which is of myself, and proceed to give my account of the things which have been before me. 3 Nephi 5:20 20 I am Mormon, and a pure descendant of Lehi. I have reason to bless my God and my Savior Jesus Christ, that he brought our fathers out of the land of Jerusalem, (and no one knew it save it were himself and those whom he brought out of that land) and that he hath given me and my people so much knowledge unto the salvation of our souls. 3 Nephi 5:21 21 Surely he hath blessed the house of Jacob, and hath been merciful unto the seed of Joseph. 3 Nephi 5:22 22 And insomuch as the children of Lehi have kept his commandments he hath blessed them and prospered them according to his word. 3 Nephi 5:23 23 Yea, and surely shall he again bring a remnant of the seed of Joseph to the knowledge of the Lord their God. 3 Nephi 5:24 24 And as surely as the Lord liveth, will he gather in from the four quarters of the earth all the remnant of the seed of Jacob, who are scattered abroad upon all the face of the earth. 3 Nephi 5:25 25 And as he hath covenanted with all the house of Jacob, even so shall the covenant wherewith he hath covenanted with the house of Jacob be fulfilled in his own due time, unto the restoring all the house of Jacob unto the knowledge of the covenant that he hath covenanted with them. 3 Nephi 5:26 26 And then shall they know their Redeemer, who is Jesus Christ, the Son of God; and then shall they be gathered in from the four quarters of the earth unto their own lands, from whence they have been dispersed; yea, as the Lord liveth so shall it be. Amen. 3 Nephi 6 Chapter 6 3 Nephi 6:1 1 And now it came to pass that the people of the Nephites did all return to their own lands in the twenty and sixth year, every man, with his family, his flocks and his herds, his horses and his cattle, and all things whatsoever did belong unto them. 3 Nephi 6:2 2 And it came to pass that they had not eaten up all their provisions; therefore they did take with them all that they had not devoured, of all their grain of every kind, and their gold, and their silver, and all their precious things, and they did return to their own lands and their possessions, both on the north and on the south, both on the land northward and on the land southward. 3 Nephi 6:3 3 And they granted unto those robbers who had entered into a covenant to keep the peace of the land, who were desirous to remain Lamanites, lands, according to their numbers, that they might have, with their labors, wherewith to subsist upon; and thus they did establish peace in all the land. 3 Nephi 6:4 4 And they began again to prosper and to wax great; and the twenty and sixth and seventh years passed away, and there was great order in the land; and they had formed their laws according to equity and justice. 3 Nephi 6:5 5 And now there was nothing in all the land to hinder the people from prospering continually, except they should fall into transgression. 3 Nephi 6:6 6 And now it was Gidgiddoni, and the judge, Lachoneus, and those who had been appointed leaders, who had established this great peace in the land. 3 Nephi 6:7 7 And it came to pass that there were many cities built anew, and there were many old cities repaired. 3 Nephi 6:8 8 And there were many highways cast up, and many roads made, which led from city to city, and from land to land, and from place to place. 3 Nephi 6:9 9 And thus passed away the twenty and eighth year, and the people had continual peace. 3 Nephi 6:10 10 But it came to pass in the twenty and ninth year there began to be some disputings among the people; and some were lifted up unto pride and boastings because of their exceedingly great riches, yea, even unto great persecutions; 3 Nephi 6:11 11 For there were many merchants in the land, and also many lawyers, and many officers. 3 Nephi 6:12 12 And the people began to be distinguished by ranks, according to their riches and their chances for learning, yea, some were ignorant because of their poverty, and others did receive great learning because of their riches. 3 Nephi 6:13 13 Some were lifted up in pride, and others were exceedingly humble; some did return railing for railing, while others would receive railing and persecution and all manner of afflictions, and would not turn and revile again, but were humble and penitent before God. 3 Nephi 6:14 14 And thus there became a great inequality in all the land, insomuch that the church began to be broken up; yea, insomuch that in the thirtieth year the church was broken up in all the land save it were among a few of the Lamanites who were converted unto the true faith; and they would not depart from it, for they were firm, and steadfast, and immovable, willing with all diligence to keep the commandments of the Lord. 3 Nephi 6:15 15 Now the cause of this iniquity of the people was this--Satan had great power, unto the stirring up of the people to do all manner of iniquity, and to the puffing them up with pride, tempting them to seek for power, and authority, and riches, and the vain things of the world. 3 Nephi 6:16 16 And thus Satan did lead away the hearts of the people to do all manner of iniquity; therefore they had enjoyed peace but a few years. 3 Nephi 6:17 17 And thus, in the commencement of the thirtieth year--the people having been delivered up for the space of a long time to be carried about by the temptations of the devil whithersoever he desired to carry them, and to do whatsoever iniquity he desired they should--and thus in the commencement of this, the thirtieth year, they were in a state of awful wickedness. 3 Nephi 6:18 18 Now they did not sin ignorantly, for they knew the will of God concerning them, for it had been taught unto them; therefore they did wilfully rebel against God. 3 Nephi 6:19 19 And now it was in the days of Lachoneus, the son of Lachoneus, for Lachoneus did fill the seat of his father and did govern the people that year. 3 Nephi 6:20 20 And there began to be men inspired from heaven and sent forth, standing among the people in all the land, preaching and testifying boldly of the sins and iniquities of the people, and testifying unto them concerning the redemption which the Lord would make for his people, or in other words, the resurrection of Christ; and they did testify boldly of his death and sufferings. 3 Nephi 6:21 21 Now there were many of the people who were exceedingly angry because of those who testified of these things; and those who were angry were chiefly the chief judges, and they who had been high priests and lawyers; yea, all those who were lawyers were angry with those who testified of these things. 3 Nephi 6:22 22 Now there was no lawyer nor judge nor high priest that could have power to condemn any one to death save their condemnation was signed by the governor of the land. 3 Nephi 6:23 23 Now there were many of those who testified of the things pertaining to Christ who testified boldly, who were taken and put to death secretly by the judges, that the knowledge of their death came not unto the governor of the land until after their death. 3 Nephi 6:24 24 Now behold, this was contrary to the laws of the land, that any man should be put to death except they had power from the governor of the land-- 3 Nephi 6:25 25 Therefore a complaint came up unto the land of Zarahemla, to the governor of the land, against these judges who had condemned the prophets of the Lord unto death, not according to the law. 3 Nephi 6:26 26 Now it came to pass that they were taken and brought up before the judge to be judged of the crime which they had done, according to the law which had been given by the people. 3 Nephi 6:27 27 Now it came to pass that those judges had many friends and kindreds; and the remainder, yea, even almost all the lawyers and the high priests, did gather themselves together, and unite with the kindreds of those judges who were to be tried according to the law. 3 Nephi 6:28 28 And they did enter into a covenant one with another, yea, even into that covenant which was given by them of old, which covenant was given and administered by the devil, to combine against all righteousness. 3 Nephi 6:29 29 Therefore they did combine against the people of the Lord, and enter into a covenant to destroy them, and to deliver those who were guilty of murder from the grasp of justice, which was about to be administered according to the law. 3 Nephi 6:30 30 And they did set at defiance the law and the rights of their country; and they did covenant one with another to destroy the governor, and to establish a king over the land, that the land should no more be at liberty but should be subject unto kings. 3 Nephi 7 Chapter 7 3 Nephi 7:1 1 Now behold, I will show unto you that they did not establish a king over the land; but in this same year, yea, the thirtieth year, they did destroy upon the judgment seat, yea, did murder the chief judge of the land. 3 Nephi 7:2 2 And the people were divided one against another; and they did separate one from another into tribes, every man according to his family and his kindred and friends; and thus they did destroy the government of the land. 3 Nephi 7:3 3 And every tribe did appoint a chief or a leader over them; and thus they became tribes and leaders of tribes. 3 Nephi 7:4 4 Now behold, there was no man among them save he had much family and many kindreds and friends; therefore their tribes became exceedingly great. 3 Nephi 7:5 5 Now all this was done, and there were no wars as yet among them; and all this iniquity had come upon the people because they did yield themselves unto the power of Satan. 3 Nephi 7:6 6 And the regulations of the government were destroyed, because of the secret combination of the friends and kindreds of those who murdered the prophets. 3 Nephi 7:7 7 And they did cause a great contention in the land, insomuch that the more righteous part of the people had nearly all become wicked; yea, there were but few righteous men among them. 3 Nephi 7:8 8 And thus six years had not passed away since the more part of the people had turned from their righteousness, like the dog to his vomit, or like the sow to her wallowing in the mire. 3 Nephi 7:9 9 Now this secret combination, which had brought so great iniquity upon the people, did gather themselves together, and did place at their head a man whom they did call Jacob; 3 Nephi 7:10 10 And they did call him their king; therefore he became a king over this wicked band; and he was one of the chiefest who had given his voice against the prophets who testified of Jesus. 3 Nephi 7:11 11 And it came to pass that they were not so strong in number as the tribes of the people, who were united together save it were their leaders did establish their laws, every one according to his tribe; nevertheless they were enemies; notwithstanding they were not a righteous people, yet they were united in the hatred of those who had entered into a covenant to destroy the government. 3 Nephi 7:12 12 Therefore, Jacob seeing that their enemies were more numerous than they, he being the king of the band, therefore he commanded his people that they should take their flight into the northernmost part of the land, and there build up unto themselves a kingdom, until they were joined by dissenters, (for he flattered them that there would be many dissenters) and they become sufficiently strong to contend with the tribes of the people; and they did so. 3 Nephi 7:13 13 And so speedy was their march that it could not be impeded until they had gone forth out of the reach of the people. And thus ended the thirtieth year; and thus were the affairs of the people of Nephi. 3 Nephi 7:14 14 And it came to pass in the thirty and first year that they were divided into tribes, every man according to his family, kindred and friends; nevertheless they had come to an agreement that they would not go to war one with another; but they were not united as to their laws, and their manner of government, for they were established according to the minds of those who were their chiefs and their leaders. But they did establish very strict laws that one tribe should not trespass against another, insomuch that in some degree they had peace in the land; nevertheless, their hearts were turned from the Lord their God, and they did stone the prophets and did cast them out from among them. 3 Nephi 7:15 15 And it came to pass that Nephi--having been visited by angels and also the voice of the Lord, therefore having seen angels, and being eye-witness, and having had power given unto him that he might know concerning the ministry of Christ, and also being eye-witness to their quick return from righteousness unto their wickedness and abominations; 3 Nephi 7:16 16 Therefore, being grieved for the hardness of their hearts and the blindness of their minds--went forth among them in that same year, and began to testify, boldly, repentance and remission of sins through faith on the Lord Jesus Christ. 3 Nephi 7:17 17 And he did minister many things unto them; and all of them cannot be written, and a part of them would not suffice, therefore they are not written in this book. And Nephi did minister with power and with great authority. 3 Nephi 7:18 18 And it came to pass that they were angry with him, even because he had greater power than they, for it were not possible that they could disbelieve his words, for so great was his faith on the Lord Jesus Christ that angels did minister unto him daily. 3 Nephi 7:19 19 And in the name of Jesus did he cast out devils and unclean spirits; and even his brother did he raise from the dead, after he had been stoned and suffered death by the people. 3 Nephi 7:20 20 And the people saw it, and did witness of it, and were angry with him because of his power; and he did also do many more miracles, in the sight of the people, in the name of Jesus. 3 Nephi 7:21 21 And it came to pass that the thirty and first year did pass away, and there were but few who were converted unto the Lord; but as many as were converted did truly signify unto the people that they had been visited by the power and Spirit of God, which was in Jesus Christ, in whom they believed. 3 Nephi 7:22 22 And as many as had devils cast out from them, and were healed of their sicknesses and their infirmities, did truly manifest unto the people that they had been wrought upon by the Spirit of God, and had been healed; and they did show forth signs also and did do some miracles among the people. 3 Nephi 7:23 23 Thus passed away the thirty and second year also. And Nephi did cry unto the people in the commencement of the thirty and third year; and he did preach unto them repentance and remission of sins. 3 Nephi 7:24 24 Now I would have you to remember also, that there were none who were brought unto repentance who were not baptized with water. 3 Nephi 7:25 25 Therefore, there were ordained of Nephi, men unto this ministry, that all such as should come unto them should be baptized with water, and this as a witness and a testimony before God, and unto the people, that they had repented and received a remission of their sins. 3 Nephi 7:26 26 And there were many in the commencement of this year that were baptized unto repentance; and thus the more part of the year did pass away. 3 Nephi 8 Chapter 8 3 Nephi 8:1 1 And now it came to pass that according to our record, and we know our record to be true, for behold, it was a just man who did keep the record--for he truly did many miracles in the name of Jesus; and there was not any man who could do a miracle in the name of Jesus save he were cleansed every whit from his iniquity-- 3 Nephi 8:2 2 And now it came to pass, if there was no mistake made by this man in the reckoning of our time, the thirty and third year had passed away; 3 Nephi 8:3 3 And the people began to look with great earnestness for the sign which had been given by the prophet Samuel, the Lamanite, yea, for the time that there should be darkness for the space of three days over the face of the land. 3 Nephi 8:4 4 And there began to be great doubtings and disputations among the people, notwithstanding so many signs had been given. 3 Nephi 8:5 5 And it came to pass in the thirty and fourth year, in the first month, on the fourth day of the month, there arose a great storm, such an one as never had been known in all the land. 3 Nephi 8:6 6 And there was also a great and terrible tempest; and there was terrible thunder, insomuch that it did shake the whole earth as if it was about to divide asunder. 3 Nephi 8:7 7 And there were exceedingly sharp lightnings, such as never had been known in all the land. 3 Nephi 8:8 8 And the city of Zarahemla did take fire. 3 Nephi 8:9 9 And the city of Moroni did sink into the depths of the sea, and the inhabitants thereof were drowned. 3 Nephi 8:10 10 And the earth was carried up upon the city of Moronihah that in the place of the city there became a great mountain. 3 Nephi 8:11 11 And there was a great and terrible destruction in the land southward. 3 Nephi 8:12 12 But behold, there was a more great and terrible destruction in the land northward; for behold, the whole face of the land was changed, because of the tempest and the whirlwinds and the thunderings and the lightnings, and the exceedingly great quaking of the whole earth; 3 Nephi 8:13 13 And the highways were broken up, and the level roads were spoiled, and many smooth places became rough. 3 Nephi 8:14 14 And many great and notable cities were sunk, and many were burned, and many were shaken till the buildings thereof had fallen to the earth, and the inhabitants thereof were slain, and the places were left desolate. 3 Nephi 8:15 15 And there were some cities which remained; but the damage thereof was exceedingly great, and there were many of them who were slain. 3 Nephi 8:16 16 And there were some who were carried away in the whirlwind; and whither they went no man knoweth, save they know that they were carried away. 3 Nephi 8:17 17 And thus the face of the whole earth became deformed, because of the tempests, and the thunderings, and the lightnings, and the quaking of the earth. 3 Nephi 8:18 18 And behold, the rocks were rent in twain; they were broken up upon the face of the whole earth, insomuch that they were found in broken fragments, and in seams and in cracks, upon all the face of the land. 3 Nephi 8:19 19 And it came to pass that when the thunderings, and the lightnings, and the storm, and the tempest, and the quakings of the earth did cease--for behold, they did last for about the space of three hours; and it was said by some that the time was greater; nevertheless, all these great and terrible things were done in about the space of three hours--and then behold, there was darkness upon the face of the land. 3 Nephi 8:20 20 And it came to pass that there was thick darkness upon all the face of the land, insomuch that the inhabitants thereof who had not fallen could feel the vapor of darkness; 3 Nephi 8:21 21 And there could be no light, because of the darkness, neither candles, neither torches; neither could there be fire kindled with their fine and exceedingly dry wood, so that there could not be any light at all; 3 Nephi 8:22 22 And there was not any light seen, neither fire, nor glimmer, neither the sun, nor the moon, nor the stars, for so great were the mists of darkness which were upon the face of the land. 3 Nephi 8:23 23 And it came to pass that it did last for the space of three days that there was no light seen; and there was great mourning and howling and weeping among all the people continually; yea, great were the groanings of the people, because of the darkness and the great destruction which had come upon them. 3 Nephi 8:24 24 And in one place they were heard to cry, saying: O that we had repented before this great and terrible day, and then would our brethren have been spared, and they would not have been burned in that great city Zarahemla. 3 Nephi 8:25 25 And in another place they were heard to cry and mourn, saying: O that we had repented before this great and terrible day, and had not killed and stoned the prophets, and cast them out; then would our mothers and our fair daughters, and our children have been spared, and not have been buried up in that great city Moronihah. And thus were the howlings of the people great and terrible. 3 Nephi 9 Chapter 9 3 Nephi 9:1 1 And it came to pass that there was a voice heard among all the inhabitants of the earth, upon all the face of this land, crying: 3 Nephi 9:2 2 Wo, wo, wo unto this people; wo unto the inhabitants of the whole earth except they shall repent; for the devil laugheth, and his angels rejoice, because of the slain of the fair sons and daughters of my people; and it is because of their iniquity and abominations that they are fallen! 3 Nephi 9:3 3 Behold, that great city Zarahemla have I burned with fire, and the inhabitants thereof. 3 Nephi 9:4 4 And behold, that great city Moroni have I caused to be sunk in the depths of the sea, and the inhabitants thereof to be drowned. 3 Nephi 9:5 5 And behold, that great city Moronihah have I covered with earth, and the inhabitants thereof, to hide their iniquities and their abominations from before my face, that the blood of the prophets and the saints shall not come any more unto me against them. 3 Nephi 9:6 6 And behold, the city of Gilgal have I caused to be sunk, and the inhabitants thereof to be buried up in the depths of the earth; 3 Nephi 9:7 7 Yea, and the city of Onihah and the inhabitants thereof, and the city of Mocum and the inhabitants thereof, and the city of Jerusalem and the inhabitants thereof; and waters have I caused to come up in the stead thereof, to hide their wickedness and abominations from before my face, that the blood of the prophets and the saints shall not come up any more unto me against them. 3 Nephi 9:8 8 And behold, the city of Gadiandi, and the city of Gadiomnah, and the city of Jacob, and the city of Gimgimno, all these have I caused to be sunk, and made hills and valleys in the places thereof; and the inhabitants thereof have I buried up in the depths of the earth, to hide their wickedness and abominations from before my face, that the blood of the prophets and the saints should not come up any more unto me against them. 3 Nephi 9:9 9 And behold, that great city Jacobugath, which was inhabited by the people of king Jacob, have I caused to be burned with fire because of their sins and their wickedness, which was above all the wickedness of the whole earth, because of their secret murders and combinations; for it was they that did destroy the peace of my people and the government of the land; therefore I did cause them to be burned, to destroy them from before my face, that the blood of the prophets and the saints should not come up unto me any more against them. 3 Nephi 9:10 10 And behold, the city of Laman, and the city of Josh, and the city of Gad, and the city of Kishkumen, have I caused to be burned with fire, and the inhabitants thereof, because of their wickedness in casting out the prophets, and stoning those whom I did send to declare unto them concerning their wickedness and their abominations. 3 Nephi 9:11 11 And because they did cast them all out, that there were none righteous among them, I did send down fire and destroy them, that their wickedness and abominations might be hid from before my face, that the blood of the prophets and the saints whom I sent among them might not cry unto me from the ground against them. 3 Nephi 9:12 12 And many great destructions have I caused to come upon this land, and upon this people, because of their wickedness and their abominations. 3 Nephi 9:13 13 O all ye that are spared because ye were more righteous than they, will ye not now return unto me, and repent of your sins, and be converted, that I may heal you? 3 Nephi 9:14 14 Yea, verily I say unto you, if ye will come unto me ye shall have eternal life. Behold, mine arm of mercy is extended towards you, and whosoever will come, him will I receive; and blessed are those who come unto me. 3 Nephi 9:15 15 Behold, I am Jesus Christ the Son of God. I created the heavens and the earth, and all things that in them are. I was with the Father from the beginning. I am in the Father, and the Father in me; and in me hath the Father glorified his name. 3 Nephi 9:16 16 I came unto my own, and my own received me not. And the scriptures concerning my coming are fulfilled. 3 Nephi 9:17 17 And as many as have received me, to them have I given to become the sons of God; and even so will I to as many as shall believe on my name, for behold, by me redemption cometh, and in me is the law of Moses fulfilled. 3 Nephi 9:18 18 I am the light and the life of the world. I am Alpha and Omega, the beginning and the end. 3 Nephi 9:19 19 And ye shall offer up unto me no more the shedding of blood; yea, your sacrifices and your burnt offerings shall be done away, for I will accept none of your sacrifices and your burnt offerings. 3 Nephi 9:20 20 And ye shall offer for a sacrifice unto me a broken heart and a contrite spirit. And whoso cometh unto me with a broken heart and a contrite spirit, him will I baptize with fire and with the Holy Ghost, even as the Lamanites, because of their faith in me at the time of their conversion, were baptized with fire and with the Holy Ghost, and they knew it not. 3 Nephi 9:21 21 Behold, I have come unto the world to bring redemption unto the world, to save the world from sin. 3 Nephi 9:22 22 Therefore, whoso repenteth and cometh unto me as a little child, him will I receive, for of such is the kingdom of God. Behold, for such I have laid down my life, and have taken it up again; therefore repent, and come unto me ye ends of the earth, and be saved. 3 Nephi 10 Chapter 10 3 Nephi 10:1 1 And now behold, it came to pass that all the people of the land did hear these sayings, and did witness of it. And after these sayings there was silence in the land for the space of many hours; 3 Nephi 10:2 2 For so great was the astonishment of the people that they did cease lamenting and howling for the loss of their kindred which had been slain; therefore there was silence in all the land for the space of many hours. 3 Nephi 10:3 3 And it came to pass that there came a voice again unto the people, and all the people did hear, and did witness of it, saying: 3 Nephi 10:4 4 O ye people of these great cities which have fallen, who are descendants of Jacob, yea, who are of the house of Israel, how oft have I gathered you as a hen gathereth her chickens under her wings, and have nourished you. 3 Nephi 10:5 5 And again, how oft would I have gathered you as a hen gathereth her chickens under her wings, yea, O ye people of the house of Israel, who have fallen; yea, O ye people of the house of Israel, ye that dwell at Jerusalem, as ye that have fallen; yea, how oft would I have gathered you as a hen gathereth her chickens, and ye would not. 3 Nephi 10:6 6 O ye house of Israel whom I have spared, how oft will I gather you as a hen gathereth her chickens under her wings, if ye will repent and return unto me with full purpose of heart. 3 Nephi 10:7 7 But if not, O house of Israel, the places of your dwellings shall become desolate until the time of the fulfilling of the covenant to your fathers. 3 Nephi 10:8 8 And now it came to pass that after the people had heard these words, behold, they began to weep and howl again because of the loss of their kindred and friends. 3 Nephi 10:9 9 And it came to pass that thus did the three days pass away. And it was in the morning, and the darkness dispersed from off the face of the land, and the earth did cease to tremble, and the rocks did cease to rend, and the dreadful groanings did cease, and all the tumultuous noises did pass away. 3 Nephi 10:10 10 And the earth did cleave together again, that it stood; and the mourning, and the weeping, and the wailing of the people who were spared alive did cease; and their mourning was turned into joy, and their lamentations into the praise and thanksgiving unto the Lord Jesus Christ, their Redeemer. 3 Nephi 10:11 11 And thus far were the scriptures fulfilled which had been spoken by the prophets. 3 Nephi 10:12 12 And it was the more righteous part of the people who were saved, and it was they who received the prophets and stoned them not; and it was they who had not shed the blood of the saints, who were spared-- 3 Nephi 10:13 13 And they were spared and were not sunk and buried up in the earth; and they were not drowned in the depths of the sea; and they were not burned by fire, neither were they fallen upon and crushed to death; and they were not carried away in the whirlwind; neither were they overpowered by the vapor of smoke and of darkness. 3 Nephi 10:14 14 And now, whoso readeth, let him understand; he that hath the scriptures, let him search them, and see and behold if all these deaths and destructions by fire, and by smoke, and by tempests, and by whirlwinds, and by the opening of the earth to receive them, and all these things are not unto the fulfilling of the prophecies of many of the holy prophets. 3 Nephi 10:15 15 Behold, I say unto you, Yea, many have testified of these things at the coming of Christ, and were slain because they testified of these things. 3 Nephi 10:16 16 Yea, the prophet Zenos did testify of these things, and also Zenock spake concerning these things, because they testified particularly concerning us, who are the remnant of their seed. 3 Nephi 10:17 17 Behold, our father Jacob also testified concerning a remnant of the seed of Joseph. And behold, are not we a remnant of the seed of Joseph? And these things which testify of us, are they not written upon the plates of brass which our father Lehi brought out of Jerusalem? 3 Nephi 10:18 18 And it came to pass that in the ending of the thirty and fourth year, behold, I will show unto you that the people of Nephi who were spared, and also those who had been called Lamanites, who had been spared, did have great favors shown unto them, and great blessings poured out upon their heads, insomuch that soon after the ascension of Christ into heaven he did truly manifest himself unto them-- 3 Nephi 10:19 19 Showing his body unto them, and ministering unto them; and an account of his ministry shall be given hereafter. Therefore for this time I make an end of my sayings. 3 Nephi 11 Chapter 11 3 Nephi 11:1 1 And now it came to pass that there were a great multitude gathered together, of the people of Nephi, round about the temple which was in the land Bountiful; and they were marveling and wondering one with another, and were showing one to another the great and marvelous change which had taken place. 3 Nephi 11:2 2 And they were also conversing about this Jesus Christ, of whom the sign had been given concerning his death. 3 Nephi 11:3 3 And it came to pass that while they were thus conversing one with another, they heard a voice as if it came out of heaven; and they cast their eyes round about, for they understood not the voice which they heard; and it was not a harsh voice, neither was it a loud voice; nevertheless, and notwithstanding it being a small voice it did pierce them that did hear to the center, insomuch that there was no part of their frame that it did not cause to quake; yea, it did pierce them to the very soul, and did cause their hearts to burn. 3 Nephi 11:4 4 And it came to pass that again they heard the voice, and they understood it not. 3 Nephi 11:5 5 And again the third time they did hear the voice, and did open their ears to hear it; and their eyes were towards the sound thereof; and they did look steadfastly towards heaven, from whence the sound came. 3 Nephi 11:6 6 And behold, the third time they did understand the voice which they heard; and it said unto them: 3 Nephi 11:7 7 Behold my Beloved Son, in whom I am well pleased, in whom I have glorified my name--hear ye him. 3 Nephi 11:8 8 And it came to pass, as they understood they cast their eyes up again towards heaven; and behold, they saw a Man descending out of heaven; and he was clothed in a white robe; and he came down and stood in the midst of them; and the eyes of the whole multitude were turned upon him, and they durst not open their mouths, even one to another, and wist not what it meant, for they thought it was an angel that had appeared unto them. 3 Nephi 11:9 9 And it came to pass that he stretched forth his hand and spake unto the people, saying: 3 Nephi 11:10 10 Behold, I am Jesus Christ, whom the prophets testified shall come into the world. 3 Nephi 11:11 11 And behold, I am the light and the life of the world; and I have drunk out of that bitter cup which the Father hath given me, and have glorified the Father in taking upon me the sins of the world, in the which I have suffered the will of the Father in all things from the beginning. 3 Nephi 11:12 12 And it came to pass that when Jesus had spoken these words the whole multitude fell to the earth; for they remembered that it had been prophesied among them that Christ should show himself unto them after his ascension into heaven. 3 Nephi 11:13 13 And it came to pass that the Lord spake unto them saying: 3 Nephi 11:14 14 Arise and come forth unto me, that ye may thrust your hands into my side, and also that ye may feel the prints of the nails in my hands and in my feet, that ye may know that I am the God of Israel, and the God of the whole earth, and have been slain for the sins of the world. 3 Nephi 11:15 15 And it came to pass that the multitude went forth, and thrust their hands into his side, and did feel the prints of the nails in his hands and in his feet; and this they did do, going forth one by one until they had all gone forth, and did see with their eyes and did feel with their hands, and did know of a surety and did bear record, that it was he, of whom it was written by the prophets, that should come. 3 Nephi 11:16 16 And when they had all gone forth and had witnessed for themselves, they did cry out with one accord, saying: 3 Nephi 11:17 17 Hosanna! Blessed be the name of the Most High God! And they did fall down at the feet of Jesus, and did worship him. 3 Nephi 11:18 18 And it came to pass that he spake unto Nephi (for Nephi was among the multitude) and he commanded him that he should come forth. 3 Nephi 11:19 19 And Nephi arose and went forth, and bowed himself before the Lord and did kiss his feet. 3 Nephi 11:20 20 And the Lord commanded him that he should arise. And he arose and stood before him. 3 Nephi 11:21 21 And the Lord said unto him: I give unto you power that ye shall baptize this people when I am again ascended into heaven. 3 Nephi 11:22 22 And again the Lord called others, and said unto them likewise; and he gave unto them power to baptize. And he said unto them: On this wise shall ye baptize; and there shall be no disputations among you. 3 Nephi 11:23 23 Verily I say unto you, that whoso repenteth of his sins through your words and desireth to be baptized in my name, on this wise shall ye baptize them--Behold, ye shall go down and stand in the water, and in my name shall ye baptize them. 3 Nephi 11:24 24 And now behold, these are the words which ye shall say, calling them by name, saying: 3 Nephi 11:25 25 Having authority given me of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. 3 Nephi 11:26 26 And then shall ye immerse them in the water, and come forth again out of the water. 3 Nephi 11:27 27 And after this manner shall ye baptize in my name; for behold, verily I say unto you, that the Father, and the Son, and the Holy Ghost are one; and I am in the Father, and the Father in me, and the Father and I are one. 3 Nephi 11:28 28 And according as I have commanded you thus shall ye baptize. And there shall be no disputations among you, as there have hitherto been; neither shall there be disputations among you concerning the points of my doctrine, as there have hitherto been. 3 Nephi 11:29 29 For verily, verily I say unto you, he that hath the spirit of contention is not of me, but is of the devil, who is the father of contention, and he stirreth up the hearts of men to contend with anger, one with another. 3 Nephi 11:30 30 Behold, this is not my doctrine, to stir up the hearts of men with anger, one against another; but this is my doctrine, that such things should be done away. 3 Nephi 11:31 31 Behold, verily, verily, I say unto you, I will declare unto you my doctrine. 3 Nephi 11:32 32 And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me; and I bear record that the Father commandeth all men, everywhere, to repent and believe in me. 3 Nephi 11:33 33 And whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God. 3 Nephi 11:34 34 And whoso believeth not in me, and is not baptized, shall be damned. 3 Nephi 11:35 35 Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me believeth in the Father also; and unto him will the Father bear record of me, for he will visit him with fire and with the Holy Ghost. 3 Nephi 11:36 36 And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one. 3 Nephi 11:37 37 And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in nowise receive these things. 3 Nephi 11:38 38 And again I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God. 3 Nephi 11:39 39 Verily, verily, I say unto you, that this is my doctrine, and whoso buildeth upon this buildeth upon my rock, and the gates of hell shall not prevail against them. 3 Nephi 11:40 40 And whoso shall declare more or less than this, and establish it for my doctrine, the same cometh of evil, and is not built upon my rock; but he buildeth upon a sandy foundation, and the gates of hell stand open to receive such when the floods come and the winds beat upon them. 3 Nephi 11:41 41 Therefore, go forth unto this people, and declare the words which I have spoken, unto the ends of the earth. 3 Nephi 12 Chapter 12 3 Nephi 12:1 1 And it came to pass that when Jesus had spoken these words unto Nephi, and to those who had been called, (now the number of them who had been called, and received power and authority to baptize, was twelve) and behold, he stretched forth his hand unto the multitude, and cried unto them, saying: Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power that they may baptize you with water; and after that ye are baptized with water, behold, I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me and be baptized, after that ye have seen me and know that I am. 3 Nephi 12:2 2 And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins. 3 Nephi 12:3 3 Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven. 3 Nephi 12:4 4 And again, blessed are all they that mourn, for they shall be comforted. 3 Nephi 12:5 5 And blessed are the meek, for they shall inherit the earth. 3 Nephi 12:6 6 And blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost. 3 Nephi 12:7 7 And blessed are the merciful, for they shall obtain mercy. 3 Nephi 12:8 8 And blessed are all the pure in heart, for they shall see God. 3 Nephi 12:9 9 And blessed are all the peacemakers, for they shall be called the children of God. 3 Nephi 12:10 10 And blessed are all they who are persecuted for my name's sake, for theirs is the kingdom of heaven. 3 Nephi 12:11 11 And blessed are ye when men shall revile you and persecute, and shall say all manner of evil against you falsely, for my sake; 3 Nephi 12:12 12 For ye shall have great joy and be exceedingly glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you. 3 Nephi 12:13 13 Verily, verily, I say unto you, I give unto you to be the salt of the earth; but if the salt shall lose its savor wherewith shall the earth be salted? The salt shall be thenceforth good for nothing, but to be cast out and to be trodden under foot of men. 3 Nephi 12:14 14 Verily, verily, I say unto you, I give unto you to be the light of this people. A city that is set on a hill cannot be hid. 3 Nephi 12:15 15 Behold, do men light a candle and put it under a bushel? Nay, but on a candlestick, and it giveth light to all that are in the house; 3 Nephi 12:16 16 Therefore let your light so shine before this people, that they may see your good works and glorify your Father who is in heaven. 3 Nephi 12:17 17 Think not that I am come to destroy the law or the prophets. I am not come to destroy but to fulfil; 3 Nephi 12:18 18 For verily I say unto you, one jot nor tittle hath not passed away from the law, but in me it hath all been fulfilled. 3 Nephi 12:19 19 And behold, I have given you the law and the commandments of my Father, that ye shall believe in me, and that ye shall repent of your sins, and come unto me with a broken heart and a contrite spirit. Behold, ye have the commandments before you, and the law is fulfilled. 3 Nephi 12:20 20 Therefore come unto me and be ye saved; for verily I say unto you, that except ye shall keep my commandments, which I have commanded you at this time, ye shall in no case enter into the kingdom of heaven. 3 Nephi 12:21 21 Ye have heard that it hath been said by them of old time, and it is also written before you, that thou shalt not kill, and whosoever shall kill shall be in danger of the judgment of God; 3 Nephi 12:22 22 But I say unto you, that whosoever is angry with his brother shall be in danger of his judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council; and whosoever shall say, Thou fool, shall be in danger of hell fire. 3 Nephi 12:23 23 Therefore, if ye shall come unto me, or shall desire to come unto me, and rememberest that thy brother hast aught against thee-- 3 Nephi 12:24 24 Go thy way unto thy brother, and first be reconciled to thy brother, and then come unto me with full purpose of heart, and I will receive you. 3 Nephi 12:25 25 Agree with thine adversary quickly while thou art in the way with him, lest at any time he shall get thee, and thou shalt be cast into prison. 3 Nephi 12:26 26 Verily, verily, I say unto thee, thou shalt by no means come out thence until thou hast paid the uttermost senine. And while ye are in prison can ye pay even one senine? Verily, verily, I say unto you, Nay. 3 Nephi 12:27 27 Behold, it is written by them of old time, that thou shalt not commit adultery; 3 Nephi 12:28 28 But I say unto you, that whosoever looketh on a woman, to lust after her, hath committed adultery already in his heart. 3 Nephi 12:29 29 Behold, I give unto you a commandment, that ye suffer none of these things to enter into your heart; 3 Nephi 12:30 30 For it is better that ye should deny yourselves of these things, wherein ye will take up your cross, than that ye should be cast into hell. 3 Nephi 12:31 31 It hath been written, that whosoever shall put away his wife, let him give her a writing of divorcement. 3 Nephi 12:32 32 Verily, verily, I say unto you, that whosoever shall put away his wife, saving for the cause of fornication, causeth her to commit adultery; and whoso shall marry her who is divorced committeth adultery. 3 Nephi 12:33 33 And again it is written, thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths; 3 Nephi 12:34 34 But verily, verily, I say unto you, swear not at all; neither by heaven, for it is God's throne; 3 Nephi 12:35 35 Nor by the earth, for it is his footstool; 3 Nephi 12:36 36 Neither shalt thou swear by thy head, because thou canst not make one hair black or white; 3 Nephi 12:37 37 But let your communication be Yea, yea; Nay, nay; for whatsoever cometh of more than these is evil. 3 Nephi 12:38 38 And behold, it is written, an eye for an eye, and a tooth for a tooth; 3 Nephi 12:39 39 But I say unto you, that ye shall not resist evil, but whosoever shall smite thee on thy right cheek, turn to him the other also; 3 Nephi 12:40 40 And if any man will sue thee at the law and take away thy coat, let him have thy cloak also; 3 Nephi 12:41 41 And whosoever shall compel thee to go a mile, go with him twain. 3 Nephi 12:42 42 Give to him that asketh thee, and from him that would borrow of thee turn not away. 3 Nephi 12:43 43 And behold it is written also, that thou shalt love thy neighbor and hate thine enemy; 3 Nephi 12:44 44 But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; 3 Nephi 12:45 45 That ye may be the children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good. 3 Nephi 12:46 46 Therefore those things which were of old time, which were under the law, in me are all fulfilled. 3 Nephi 12:47 47 Old things are done away, and all things have become new. 3 Nephi 12:48 48 Therefore I would that ye should be perfect even as I, or your Father who is in heaven is perfect. 3 Nephi 13 Chapter 13 3 Nephi 13:1 1 Verily, verily, I say that I would that ye should do alms unto the poor; but take heed that ye do not your alms before men to be seen of them; otherwise ye have no reward of your Father who is in heaven. 3 Nephi 13:2 2 Therefore, when ye shall do your alms do not sound a trumpet before you, as will hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, they have their reward. 3 Nephi 13:3 3 But when thou doest alms let not thy left hand know what thy right hand doeth; 3 Nephi 13:4 4 That thine alms may be in secret; and thy Father who seeth in secret, himself shall reward thee openly. 3 Nephi 13:5 5 And when thou prayest thou shalt not do as the hypocrites, for they love to pray, standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, they have their reward. 3 Nephi 13:6 6 But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father who is in secret; and thy Father, who seeth in secret, shall reward thee openly. 3 Nephi 13:7 7 But when ye pray, use not vain repetitions, as the heathen, for they think that they shall be heard for their much speaking. 3 Nephi 13:8 8 Be not ye therefore like unto them, for your Father knoweth what things ye have need of before ye ask him. 3 Nephi 13:9 9 After this manner therefore pray ye: Our Father who art in heaven, hallowed be thy name. 3 Nephi 13:10 10 Thy will be done on earth as it is in heaven. 3 Nephi 13:11 11 And forgive us our debts, as we forgive our debtors. 3 Nephi 13:12 12 And lead us not into temptation, but deliver us from evil. 3 Nephi 13:13 13 For thine is the kingdom, and the power, and the glory, forever. Amen. 3 Nephi 13:14 14 For, if ye forgive men their trespasses your heavenly Father will also forgive you; 3 Nephi 13:15 15 But if ye forgive not men their trespasses neither will your Father forgive your trespasses. 3 Nephi 13:16 16 Moreover, when ye fast be not as the hypocrites, of a sad countenance, for they disfigure their faces that they may appear unto men to fast. Verily I say unto you, they have their reward. 3 Nephi 13:17 17 But thou, when thou fastest, anoint thy head, and wash thy face; 3 Nephi 13:18 18 That thou appear not unto men to fast, but unto thy Father, who is in secret; and thy Father, who seeth in secret, shall reward thee openly. 3 Nephi 13:19 19 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and thieves break through and steal; 3 Nephi 13:20 20 But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal. 3 Nephi 13:21 21 For where your treasure is, there will your heart be also. 3 Nephi 13:22 22 The light of the body is the eye; if, therefore, thine eye be single, thy whole body shall be full of light. 3 Nephi 13:23 23 But if thine eye be evil, thy whole body shall be full of darkness. If, therefore, the light that is in thee be darkness, how great is that darkness! 3 Nephi 13:24 24 No man can serve two masters; for either he will hate the one and love the other, or else he will hold to the one and despise the other. Ye cannot serve God and Mammon. 3 Nephi 13:25 25 And now it came to pass that when Jesus had spoken these words he looked upon the twelve whom he had chosen, and said unto them: Remember the words which I have spoken. For behold, ye are they whom I have chosen to minister unto this people. Therefore I say unto you, take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 3 Nephi 13:26 26 Behold the fowls of the air, for they sow not, neither do they reap nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 3 Nephi 13:27 27 Which of you by taking thought can add one cubit unto his stature? 3 Nephi 13:28 28 And why take ye thought for raiment? Consider the lilies of the field how they grow; they toil not, neither do they spin; 3 Nephi 13:29 29 And yet I say unto you, that even Solomon, in all his glory, was not arrayed like one of these. 3 Nephi 13:30 30 Wherefore, if God so clothe the grass of the field, which today is, and tomorrow is cast into the oven, even so will he clothe you, if ye are not of little faith. 3 Nephi 13:31 31 Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 3 Nephi 13:32 32 For your heavenly Father knoweth that ye have need of all these things. 3 Nephi 13:33 33 But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you. 3 Nephi 13:34 34 Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself. Sufficient is the day unto the evil thereof. 3 Nephi 14 Chapter 14 3 Nephi 14:1 1 And now it came to pass that when Jesus had spoken these words he turned again to the multitude, and did open his mouth unto them again, saying: Verily, verily, I say unto you, Judge not, that ye be not judged. 3 Nephi 14:2 2 For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again. 3 Nephi 14:3 3 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 3 Nephi 14:4 4 Or how wilt thou say to thy brother: Let me pull the mote out of thine eye--and behold, a beam is in thine own eye? 3 Nephi 14:5 5 Thou hypocrite, first cast the beam out of thine own eye; and then shalt thou see clearly to cast the mote out of thy brother's eye. 3 Nephi 14:6 6 Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you. 3 Nephi 14:7 7 Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you. 3 Nephi 14:8 8 For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. 3 Nephi 14:9 9 Or what man is there of you, who, if his son ask bread, will give him a stone? 3 Nephi 14:10 10 Or if he ask a fish, will he give him a serpent? 3 Nephi 14:11 11 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father who is in heaven give good things to them that ask him? 3 Nephi 14:12 12 Therefore, all things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets. 3 Nephi 14:13 13 Enter ye in at the strait gate; for wide is the gate, and broad is the way, which leadeth to destruction, and many there be who go in thereat; 3 Nephi 14:14 14 Because strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. 3 Nephi 14:15 15 Beware of false prophets, who come to you in sheep's clothing, but inwardly they are ravening wolves. 3 Nephi 14:16 16 Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 3 Nephi 14:17 17 Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 3 Nephi 14:18 18 A good tree cannot bring forth evil fruit, neither a corrupt tree bring forth good fruit. 3 Nephi 14:19 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 3 Nephi 14:20 20 Wherefore, by their fruits ye shall know them. 3 Nephi 14:21 21 Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father who is in heaven. 3 Nephi 14:22 22 Many will say to me in that day: Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name done many wonderful works? 3 Nephi 14:23 23 And then will I profess unto them: I never knew you; depart from me, ye that work iniquity. 3 Nephi 14:24 24 Therefore, whoso heareth these sayings of mine and doeth them, I will liken him unto a wise man, who built his house upon a rock-- 3 Nephi 14:25 25 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not, for it was founded upon a rock. 3 Nephi 14:26 26 And every one that heareth these sayings of mine and doeth them not shall be likened unto a foolish man, who built his house upon the sand-- 3 Nephi 14:27 27 And the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell, and great was the fall of it. 3 Nephi 15 Chapter 15 3 Nephi 15:1 1 And now it came to pass that when Jesus had ended these sayings he cast his eyes round about on the multitude, and said unto them: Behold, ye have heard the things which I taught before I ascended to my Father; therefore, whoso remembereth these sayings of mine and doeth them, him will I raise up at the last day. 3 Nephi 15:2 2 And it came to pass that when Jesus had said these words he perceived that there were some among them who marveled, and wondered what he would concerning the law of Moses; for they understood not the saying that old things had passed away, and that all things had become new. 3 Nephi 15:3 3 And he said unto them: Marvel not that I said unto you that old things had passed away, and that all things had become new. 3 Nephi 15:4 4 Behold, I say unto you that the law is fulfilled that was given unto Moses. 3 Nephi 15:5 5 Behold, I am he that gave the law, and I am he who covenanted with my people Israel; therefore, the law in me is fulfilled, for I have come to fulfil the law; therefore it hath an end. 3 Nephi 15:6 6 Behold, I do not destroy the prophets, for as many as have not been fulfilled in me, verily I say unto you, shall all be fulfilled. 3 Nephi 15:7 7 And because I said unto you that old things have passed away, I do not destroy that which hath been spoken concerning things which are to come. 3 Nephi 15:8 8 For behold, the covenant which I have made with my people is not all fulfilled; but the law which was given unto Moses hath an end in me. 3 Nephi 15:9 9 Behold, I am the law, and the light. Look unto me, and endure to the end, and ye shall live; for unto him that endureth to the end will I give eternal life. 3 Nephi 15:10 10 Behold, I have given unto you the commandments; therefore keep my commandments. And this is the law and the prophets, for they truly testified of me. 3 Nephi 15:11 11 And now it came to pass that when Jesus had spoken these words, he said unto those twelve whom he had chosen: 3 Nephi 15:12 12 Ye are my disciples; and ye are a light unto this people, who are a remnant of the house of Joseph. 3 Nephi 15:13 13 And behold, this is the land of your inheritance; and the Father hath given it unto you. 3 Nephi 15:14 14 And not at any time hath the Father given me commandment that I should tell it unto your brethren at Jerusalem. 3 Nephi 15:15 15 Neither at any time hath the Father given me commandment that I should tell unto them concerning the other tribes of the house of Israel, whom the Father hath led away out of the land. 3 Nephi 15:16 16 This much did the Father command me, that I should tell unto them: 3 Nephi 15:17 17 That other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 3 Nephi 15:18 18 And now, because of stiffneckedness and unbelief they understood not my word; therefore I was commanded to say no more of the Father concerning this thing unto them. 3 Nephi 15:19 19 But, verily, I say unto you that the Father hath commanded me, and I tell it unto you, that ye were separated from among them because of their iniquity; therefore it is because of their iniquity that they know not of you. 3 Nephi 15:20 20 And verily, I say unto you again that the other tribes hath the Father separated from them; and it is because of their iniquity that they know not of them. 3 Nephi 15:21 21 And verily I say unto you, that ye are they of whom I said: Other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 3 Nephi 15:22 22 And they understood me not, for they supposed it had been the Gentiles; for they understood not that the Gentiles should be converted through their preaching. 3 Nephi 15:23 23 And they understood me not that I said they shall hear my voice; and they understood me not that the Gentiles should not at any time hear my voice--that I should not manifest myself unto them save it were by the Holy Ghost. 3 Nephi 15:24 24 But behold, ye have both heard my voice, and seen me; and ye are my sheep, and ye are numbered among those whom the Father hath given me. 3 Nephi 16 Chapter 16 3 Nephi 16:1 1 And verily, verily, I say unto you that I have other sheep which are not of this land, neither of the land of Jerusalem, neither in any parts of that land round about whither I have been to minister. 3 Nephi 16:2 2 For they of whom I speak are they who have not as yet heard my voice; neither have I at any time manifested myself unto them. 3 Nephi 16:3 3 But I have received a commandment of the Father that I shall go unto them, and that they shall hear my voice, and shall be numbered among my sheep, that there may be one fold and one shepherd; therefore I go to show myself unto them. 3 Nephi 16:4 4 And I command you that ye shall write these sayings after I am gone, that if it so be that my people at Jerusalem, they who have seen me and been with me in my ministry, do not ask the Father in my name, that they may receive a knowledge of you by the Holy Ghost, and also of the other tribes whom they know not of, that these sayings which ye shall write shall be kept and shall be manifested unto the Gentiles, that through the fulness of the Gentiles, the remnant of their seed, who shall be scattered forth upon the face of the earth because of their unbelief, may be brought in, or may be brought to a knowledge of me, their Redeemer. 3 Nephi 16:5 5 And then will I gather them in from the four quarters of the earth; and then will I fulfill the covenant which the Father hath made unto all the people of the house of Israel. 3 Nephi 16:6 6 And blessed are the Gentiles, because of their belief in me, in and of the Holy Ghost, which witnesses unto them of me and of the Father. 3 Nephi 16:7 7 Behold, because of their belief in me, saith the Father, and because of the unbelief of you, O house of Israel, in the latter day shall the truth come unto the Gentiles, that the fulness of these things shall be made known unto them. 3 Nephi 16:8 8 But wo, saith the Father, unto the unbelieving of the Gentiles--for notwithstanding they have come forth upon the face of this land, and have scattered my people who are of the house of Israel; and my people who are of the house of Israel have been cast out from among them, and have been trodden under feet by them; 3 Nephi 16:9 9 And because of the mercies of the Father unto the Gentiles, and also the judgments of the Father upon my people who are of the house of Israel, verily, verily, I say unto you, that after all this, and I have caused my people who are of the house of Israel to be smitten, and to be afflicted, and to be slain, and to be cast out from among them, and to become hated by them, and to become a hiss and a byword among them-- 3 Nephi 16:10 10 And thus commandeth the Father that I should say unto you: At that day when the Gentiles shall sin against my gospel, and shall reject the fulness of my gospel, and shall be lifted up in the pride of their hearts above all nations, and above all the people of the whole earth, and shall be filled with all manner of lyings, and of deceits, and of mischiefs, and all manner of hypocrisy, and murders, and priestcrafts, and whoredoms, and of secret abominations; and if they shall do all those things, and shall reject the fulness of my gospel, behold, saith the Father, I will bring the fulness of my gospel from among them. 3 Nephi 16:11 11 And then will I remember my covenant which I have made unto my people, O house of Israel, and I will bring my gospel unto them. 3 Nephi 16:12 12 And I will show unto thee, O house of Israel, that the Gentiles shall not have power over you; but I will remember my covenant unto you, O house of Israel, and ye shall come unto the knowledge of the fulness of my gospel. 3 Nephi 16:13 13 But if the Gentiles will repent and return unto me, saith the Father, behold they shall be numbered among my people, O house of Israel. 3 Nephi 16:14 14 And I will not suffer my people, who are of the house of Israel, to go through among them, and tread them down, saith the Father. 3 Nephi 16:15 15 But if they will not turn unto me, and hearken unto my voice, I will suffer them, yea, I will suffer my people, O house of Israel, that they shall go through among them, and shall tread them down, and they shall be as salt that hath lost its savor, which is thenceforth good for nothing but to be cast out, and to be trodden under foot of my people, O house of Israel. 3 Nephi 16:16 16 Verily, verily, I say unto you, thus hath the Father commanded me--that I should give unto this people this land for their inheritance. 3 Nephi 16:17 17 And then the words of the prophet Isaiah shall be fulfilled, which say: 3 Nephi 16:18 18 Thy watchmen shall lift up the voice; with the voice together shall they sing, for they shall see eye to eye when the Lord shall bring again Zion. 3 Nephi 16:19 19 Break forth into joy, sing together, ye waste places of Jerusalem; for the Lord hath comforted his people, he hath redeemed Jerusalem. 3 Nephi 16:20 20 The Lord hath made bare his holy arm in the eye of all the nations; and all the ends of the earth shall see the salvation of God. 3 Nephi 17 Chapter 17 3 Nephi 17:1 1 Behold, now it came to pass that when Jesus had spoken these words he looked round about again on the multitude, and he said unto them: Behold, my time is at hand. 3 Nephi 17:2 2 I perceive that ye are weak, that ye cannot understand all my words which I am commanded of the Father to speak unto you at this time. 3 Nephi 17:3 3 Therefore, go ye unto your homes, and ponder upon the things which I have said, and ask of the Father, in my name, that ye may understand, and prepare your minds for the morrow, and I come unto you again. 3 Nephi 17:4 4 But now I go unto the Father, and also to show myself unto the lost tribes of Israel, for they are not lost unto the Father, for he knoweth whither he hath taken them. 3 Nephi 17:5 5 And it came to pass that when Jesus had thus spoken, he cast his eyes round about again on the multitude, and beheld they were in tears, and did look steadfastly upon him as if they would ask him to tarry a little longer with them. 3 Nephi 17:6 6 And he said unto them: Behold, my bowels are filled with compassion towards you. 3 Nephi 17:7 7 Have ye any that are sick among you? Bring them hither. Have ye any that are lame, or blind, or halt, or maimed, or leprous, or that are withered, or that are deaf, or that are afflicted in any manner? Bring them hither and I will heal them, for I have compassion upon you; my bowels are filled with mercy. 3 Nephi 17:8 8 For I perceive that ye desire that I should show unto you what I have done unto your brethren at Jerusalem, for I see that your faith is sufficient that I should heal you. 3 Nephi 17:9 9 And it came to pass that when he had thus spoken, all the multitude, with one accord, did go forth with their sick and their afflicted, and their lame, and with their blind, and with their dumb, and with all them that were afflicted in any manner; and he did heal them every one as they were brought forth unto him. 3 Nephi 17:10 10 And they did all, both they who had been healed and they who were whole, bow down at his feet, and did worship him; and as many as could come for the multitude did kiss his feet, insomuch that they did bathe his feet with their tears. 3 Nephi 17:11 11 And it came to pass that he commanded that their little children should be brought. 3 Nephi 17:12 12 So they brought their little children and set them down upon the ground round about him, and Jesus stood in the midst; and the multitude gave way till they had all been brought unto him. 3 Nephi 17:13 13 And it came to pass that when they had all been brought, and Jesus stood in the midst, he commanded the multitude that they should kneel down upon the ground. 3 Nephi 17:14 14 And it came to pass that when they had knelt upon the ground, Jesus groaned within himself, and said: Father, I am troubled because of the wickedness of the people of the house of Israel. 3 Nephi 17:15 15 And when he had said these words, he himself also knelt upon the earth; and behold he prayed unto the Father, and the things which he prayed cannot be written, and the multitude did bear record who heard him. 3 Nephi 17:16 16 And after this manner do they bear record: The eye hath never seen, neither hath the ear heard, before, so great and marvelous things as we saw and heard Jesus speak unto the Father; 3 Nephi 17:17 17 And no tongue can speak, neither can there be written by any man, neither can the hearts of men conceive so great and marvelous things as we both saw and heard Jesus speak; and no one can conceive of the joy which filled our souls at the time we heard him pray for us unto the Father. 3 Nephi 17:18 18 And it came to pass that when Jesus had made an end of praying unto the Father, he arose; but so great was the joy of the multitude that they were overcome. 3 Nephi 17:19 19 And it came to pass that Jesus spake unto them, and bade them arise. 3 Nephi 17:20 20 And they arose from the earth, and he said unto them: Blessed are ye because of your faith. And now behold, my joy is full. 3 Nephi 17:21 21 And when he had said these words, he wept, and the multitude bare record of it, and he took their little children, one by one, and blessed them, and prayed unto the Father for them. 3 Nephi 17:22 22 And when he had done this he wept again; 3 Nephi 17:23 23 And he spake unto the multitude, and said unto them: Behold your little ones. 3 Nephi 17:24 24 And as they looked to behold they cast their eyes towards heaven, and they saw the heavens open, and they saw angels descending out of heaven as it were in the midst of fire; and they came down and encircled those little ones about, and they were encircled about with fire; and the angels did minister unto them. 3 Nephi 17:25 25 And the multitude did see and hear and bear record; and they know that their record is true for they all of them did see and hear, every man for himself; and they were in number about two thousand and five hundred souls; and they did consist of men, women, and children. 3 Nephi 18 Chapter 18 3 Nephi 18:1 1 And it came to pass that Jesus commanded his disciples that they should bring forth some bread and wine unto him. 3 Nephi 18:2 2 And while they were gone for bread and wine, he commanded the multitude that they should sit themselves down upon the earth. 3 Nephi 18:3 3 And when the disciples had come with bread and wine, he took of the bread and brake and blessed it; and he gave unto the disciples and commanded that they should eat. 3 Nephi 18:4 4 And when they had eaten and were filled, he commanded that they should give unto the multitude. 3 Nephi 18:5 5 And when the multitude had eaten and were filled, he said unto the disciples: Behold there shall one be ordained among you, and to him will I give power that he shall break bread and bless it and give it unto the people of my church, unto all those who shall believe and be baptized in my name. 3 Nephi 18:6 6 And this shall ye always observe to do, even as I have done, even as I have broken bread and blessed it and given it unto you. 3 Nephi 18:7 7 And this shall ye do in remembrance of my body, which I have shown unto you. And it shall be a testimony unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you. 3 Nephi 18:8 8 And it came to pass that when he said these words, he commanded his disciples that they should take of the wine of the cup and drink of it, and that they should also give unto the multitude that they might drink of it. 3 Nephi 18:9 9 And it came to pass that they did so, and did drink of it and were filled; and they gave unto the multitude, and they did drink, and they were filled. 3 Nephi 18:10 10 And when the disciples had done this, Jesus said unto them: Blessed are ye for this thing which ye have done, for this is fulfilling my commandments, and this doth witness unto the Father that ye are willing to do that which I have commanded you. 3 Nephi 18:11 11 And this shall ye always do to those who repent and are baptized in my name; and ye shall do it in remembrance of my blood, which I have shed for you, that ye may witness unto the Father that ye do always remember me. And if ye do always remember me ye shall have my Spirit to be with you. 3 Nephi 18:12 12 And I give unto you a commandment that ye shall do these things. And if ye shall always do these things blessed are ye, for ye are built upon my rock. 3 Nephi 18:13 13 But whoso among you shall do more or less than these are not built upon my rock, but are built upon a sandy foundation; and when the rain descends, and the floods come, and the winds blow, and beat upon them, they shall fall, and the gates of hell are ready open to receive them. 3 Nephi 18:14 14 Therefore blessed are ye if ye shall keep my commandments, which the Father hath commanded me that I should give unto you. 3 Nephi 18:15 15 Verily, verily, I say unto you, ye must watch and pray always, lest ye be tempted by the devil, and ye be led away captive by him. 3 Nephi 18:16 16 And as I have prayed among you even so shall ye pray in my church, among my people who do repent and are baptized in my name. Behold I am the light; I have set an example for you. 3 Nephi 18:17 17 And it came to pass that when Jesus had spoken these words unto his disciples, he turned again unto the multitude and said unto them: 3 Nephi 18:18 18 Behold, verily, verily, I say unto you, ye must watch and pray always lest ye enter into temptation; for Satan desireth to have you, that he may sift you as wheat. 3 Nephi 18:19 19 Therefore ye must always pray unto the Father in my name; 3 Nephi 18:20 20 And whatsoever ye shall ask the Father in my name, which is right, believing that ye shall receive, behold it shall be given unto you. 3 Nephi 18:21 21 Pray in your families unto the Father, always in my name, that your wives and your children may be blessed. 3 Nephi 18:22 22 And behold, ye shall meet together oft; and ye shall not forbid any man from coming unto you when ye shall meet together, but suffer them that they may come unto you and forbid them not; 3 Nephi 18:23 23 But ye shall pray for them, and shall not cast them out; and if it so be that they come unto you oft ye shall pray for them unto the Father, in my name. 3 Nephi 18:24 24 Therefore, hold up your light that it may shine unto the world. Behold I am the light which ye shall hold up--that which ye have seen me do. Behold ye see that I have prayed unto the Father, and ye all have witnessed. 3 Nephi 18:25 25 And ye see that I have commanded that none of you should go away, but rather have commanded that ye should come unto me, that ye might feel and see; even so shall ye do unto the world; and whosoever breaketh this commandment suffereth himself to be led into temptation. 3 Nephi 18:26 26 And now it came to pass that when Jesus had spoken these words, he turned his eyes again upon the disciples whom he had chosen, and said unto them: 3 Nephi 18:27 27 Behold verily, verily, I say unto you, I give unto you another commandment, and then I must go unto my Father that I may fulfil other commandments which he hath given me. 3 Nephi 18:28 28 And now behold, this is the commandment which I give unto you, that ye shall not suffer any one knowingly to partake of my flesh and blood unworthily, when ye shall minister it; 3 Nephi 18:29 29 For whoso eateth and drinketh my flesh and blood unworthily eateth and drinketh damnation to his soul; therefore if ye know that a man is unworthy to eat and drink of my flesh and blood ye shall forbid him. 3 Nephi 18:30 30 Nevertheless, ye shall not cast him out from among you, but ye shall minister unto him and shall pray for him unto the Father, in my name; and if it so be that he repenteth and is baptized in my name, then shall ye receive him, and shall minister unto him of my flesh and blood. 3 Nephi 18:31 31 But if he repent not he shall not be numbered among my people, that he may not destroy my people, for behold I know my sheep, and they are numbered. 3 Nephi 18:32 32 Nevertheless, ye shall not cast him out of your synagogues, or your places of worship, for unto such shall ye continue to minister; for ye know not but what they will return and repent, and come unto me with full purpose of heart, and I shall heal them; and ye shall be the means of bringing salvation unto them. 3 Nephi 18:33 33 Therefore, keep these sayings which I have commanded you that ye come not under condemnation; for wo unto him whom the Father condemneth. 3 Nephi 18:34 34 And I give you these commandments because of the disputations which have been among you. And blessed are ye if ye have no disputations among you. 3 Nephi 18:35 35 And now I go unto the Father, because it is expedient that I should go unto the Father for your sakes. 3 Nephi 18:36 36 And it came to pass that when Jesus had made an end of these sayings, he touched with his hand the disciples whom he had chosen, one by one, even until he had touched them all, and spake unto them as he touched them. 3 Nephi 18:37 37 And the multitude heard not the words which he spake, therefore they did not bear record; but the disciples bare record that he gave them power to give the Holy Ghost. And I will show unto you hereafter that this record is true. 3 Nephi 18:38 38 And it came to pass that when Jesus had touched them all, there came a cloud and overshadowed the multitude that they could not see Jesus. 3 Nephi 18:39 39 And while they were overshadowed he departed from them, and ascended into heaven. And the disciples saw and did bear record that he ascended again into heaven. 3 Nephi 19 Chapter 19 3 Nephi 19:1 1 And now it came to pass that when Jesus had ascended into heaven, the multitude did disperse, and every man did take his wife and his children and did return to his own home. 3 Nephi 19:2 2 And it was noised abroad among the people immediately, before it was yet dark, that the multitude had seen Jesus, and that he had ministered unto them, and that he would also show himself on the morrow unto the multitude. 3 Nephi 19:3 3 Yea, and even all the night it was noised abroad concerning Jesus; and insomuch did they send forth unto the people that there were many, yea, an exceedingly great number, did labor exceedingly all that night, that they might be on the morrow in the place where Jesus should show himself unto the multitude. 3 Nephi 19:4 4 And it came to pass that on the morrow, when the multitude was gathered together, behold, Nephi and his brother whom he had raised from the dead, whose name was Timothy, and also his son, whose name was Jonas, and also Mathoni, and Mathonihah, his brother, and Kumen, and Kumenonhi, and Jeremiah, and Shemnon, and Jonas, and Zedekiah, and Isaiah--now these were the names of the disciples whom Jesus had chosen--and it came to pass that they went forth and stood in the midst of the multitude. 3 Nephi 19:5 5 And behold, the multitude was so great that they did cause that they should be separated into twelve bodies. 3 Nephi 19:6 6 And the twelve did teach the multitude; and behold, they did cause that the multitude should kneel down upon the face of the earth, and should pray unto the Father in the name of Jesus. 3 Nephi 19:7 7 And the disciples did pray unto the Father also in the name of Jesus. And it came to pass that they arose and ministered unto the people. 3 Nephi 19:8 8 And when they had ministered those same words which Jesus had spoken--nothing varying from the words which Jesus had spoken--behold, they knelt again and prayed to the Father in the name of Jesus. 3 Nephi 19:9 9 And they did pray for that which they most desired; and they desired that the Holy Ghost should be given unto them. 3 Nephi 19:10 10 And when they had thus prayed they went down unto the water's edge, and the multitude followed them. 3 Nephi 19:11 11 And it came to pass that Nephi went down into the water and was baptized. 3 Nephi 19:12 12 And he came up out of the water and began to baptize. And he baptized all those whom Jesus had chosen. 3 Nephi 19:13 13 And it came to pass when they were all baptized and had come up out of the water, the Holy Ghost did fall upon them, and they were filled with the Holy Ghost and with fire. 3 Nephi 19:14 14 And behold, they were encircled about as if it were by fire; and it came down from heaven, and the multitude did witness it, and did bear record; and angels did come down out of heaven and did minister unto them. 3 Nephi 19:15 15 And it came to pass that while the angels were ministering unto the disciples, behold, Jesus came and stood in the midst and ministered unto them. 3 Nephi 19:16 16 And it came to pass that he spake unto the multitude, and commanded them that they should kneel down again upon the earth, and also that his disciples should kneel down upon the earth. 3 Nephi 19:17 17 And it came to pass that when they had all knelt down upon the earth, he commanded his disciples that they should pray. 3 Nephi 19:18 18 And behold, they began to pray; and they did pray unto Jesus, calling him their Lord and their God. 3 Nephi 19:19 19 And it came to pass that Jesus departed out of the midst of them, and went a little way off from them and bowed himself to the earth, and he said: 3 Nephi 19:20 20 Father, I thank thee that thou hast given the Holy Ghost unto these whom I have chosen; and it is because of their belief in me that I have chosen them out of the world. 3 Nephi 19:21 21 Father, I pray thee that thou wilt give the Holy Ghost unto all them that shall believe in their words. 3 Nephi 19:22 22 Father, thou hast given them the Holy Ghost because they believe in me; and thou seest that they believe in me because thou hearest them, and they pray unto me; and they pray unto me because I am with them. 3 Nephi 19:23 23 And now Father, I pray unto thee for them, and also for all those who shall believe on their words, that they may believe in me, that I may be in them as thou, Father, art in me, that we may be one. 3 Nephi 19:24 24 And it came to pass that when Jesus had thus prayed unto the Father, he came unto his disciples, and behold, they did still continue, without ceasing, to pray unto him; and they did not multiply many words, for it was given unto them what they should pray, and they were filled with desire. 3 Nephi 19:25 25 And it came to pass that Jesus blessed them as they did pray unto him; and his countenance did smile upon them, and the light of his countenance did shine upon them, and behold they were as white as the countenance and also the garments of Jesus; and behold the whiteness thereof did exceed all the whiteness, yea, even there could be nothing upon earth so white as the whiteness thereof. 3 Nephi 19:26 26 And Jesus said unto them: Pray on; nevertheless they did not cease to pray. 3 Nephi 19:27 27 And he turned from them again, and went a little way off and bowed himself to the earth; and he prayed again unto the Father, saying: 3 Nephi 19:28 28 Father, I thank thee that thou hast purified those whom I have chosen, because of their faith, and I pray for them, and also for them who shall believe on their words, that they may be purified in me, through faith on their words, even as they are purified in me. 3 Nephi 19:29 29 Father, I pray not for the world, but for those whom thou hast given me out of the world, because of their faith, that they may be purified in me, that I may be in them as thou, Father, art in me, that we may be one, that I may be glorified in them. 3 Nephi 19:30 30 And when Jesus had spoken these words he came again unto his disciples; and behold they did pray steadfastly, without ceasing, unto him; and he did smile upon them again; and behold they were white, even as Jesus. 3 Nephi 19:31 31 And it came to pass that he went again a little way off and prayed unto the Father; 3 Nephi 19:32 32 And tongue cannot speak the words which he prayed, neither can be written by man the words which he prayed. 3 Nephi 19:33 33 And the multitude did hear and do bear record; and their hearts were open and they did understand in their hearts the words which he prayed. 3 Nephi 19:34 34 Nevertheless, so great and marvelous were the words which he prayed that they cannot be written, neither can they be uttered by man. 3 Nephi 19:35 35 And it came to pass that when Jesus had made an end of praying he came again to the disciples, and said unto them: So great faith have I never seen among all the Jews; wherefore I could not show unto them so great miracles, because of their unbelief. 3 Nephi 19:36 36 Verily I say unto you, there are none of them that have seen so great things as ye have seen; neither have they heard so great things as ye have heard. 3 Nephi 20 Chapter 20 3 Nephi 20:1 1 And it came to pass that he commanded the multitude that they should cease to pray, and also his disciples. And he commanded them that they should not cease to pray in their hearts. 3 Nephi 20:2 2 And he commanded them that they should arise and stand up upon their feet. And they arose up and stood upon their feet. 3 Nephi 20:3 3 And it came to pass that he brake bread again and blessed it, and gave to the disciples to eat. 3 Nephi 20:4 4 And when they had eaten he commanded them that they should break bread, and give unto the multitude. 3 Nephi 20:5 5 And when they had given unto the multitude he also gave them wine to drink, and commanded them that they should give unto the multitude. 3 Nephi 20:6 6 Now, there had been no bread, neither wine, brought by the disciples, neither by the multitude; 3 Nephi 20:7 7 But he truly gave unto them bread to eat, and also wine to drink. 3 Nephi 20:8 8 And he said unto them: He that eateth this bread eateth of my body to his soul; and he that drinketh of this wine drinketh of my blood to his soul; and his soul shall never hunger nor thirst, but shall be filled. 3 Nephi 20:9 9 Now, when the multitude had all eaten and drunk, behold, they were filled with the Spirit; and they did cry out with one voice, and gave glory to Jesus, whom they both saw and heard. 3 Nephi 20:10 10 And it came to pass that when they had all given glory unto Jesus, he said unto them: Behold now I finish the commandment which the Father hath commanded me concerning this people, who are a remnant of the house of Israel. 3 Nephi 20:11 11 Ye remember that I spake unto you, and said that when the words of Isaiah should be fulfilled--behold they are written, ye have them before you, therefore search them-- 3 Nephi 20:12 12 And verily, verily, I say unto you, that when they shall be fulfilled then is the fulfilling of the covenant which the Father hath made unto his people, O house of Israel. 3 Nephi 20:13 13 And then shall the remnants, which shall be scattered abroad upon the face of the earth, be gathered in from the east and from the west, and from the south and from the north; and they shall be brought to the knowledge of the Lord their God, who hath redeemed them. 3 Nephi 20:14 14 And the Father hath commanded me that I should give unto you this land, for your inheritance. 3 Nephi 20:15 15 And I say unto you, that if the Gentiles do not repent after the blessing which they shall receive, after they have scattered my people-- 3 Nephi 20:16 16 Then shall ye, who are a remnant of the house of Jacob, go forth among them; and ye shall be in the midst of them who shall be many; and ye shall be among them as a lion among the beasts of the forest, and as a young lion among the flocks of sheep, who, if he goeth through both treadeth down and teareth in pieces, and none can deliver. 3 Nephi 20:17 17 Thy hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. 3 Nephi 20:18 18 And I will gather my people together as a man gathereth his sheaves into the floor. 3 Nephi 20:19 19 For I will make my people with whom the Father hath covenanted, yea, I will make thy horn iron, and I will make thy hoofs brass. And thou shalt beat in pieces many people; and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth. And behold, I am he who doeth it. 3 Nephi 20:20 20 And it shall come to pass, saith the Father, that the sword of my justice shall hang over them at that day; and except they repent it shall fall upon them, saith the Father, yea, even upon all the nations of the Gentiles. 3 Nephi 20:21 21 And it shall come to pass that I will establish my people, O house of Israel. 3 Nephi 20:22 22 And behold, this people will I establish in this land, unto the fulfilling of the covenant which I made with your father Jacob; and it shall be a New Jerusalem. And the powers of heaven shall be in the midst of this people; yea, even I will be in the midst of you. 3 Nephi 20:23 23 Behold, I am he of whom Moses spake, saying: A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass that every soul who will not hear that prophet shall be cut off from among the people. 3 Nephi 20:24 24 Verily I say unto you, yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have testified of me. 3 Nephi 20:25 25 And behold, ye are the children of the prophets; and ye are of the house of Israel; and ye are of the covenant which the Father made with your fathers, saying unto Abraham: And in thy seed shall all the kindreds of the earth be blessed. 3 Nephi 20:26 26 The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his iniquities; and this because ye are the children of the covenant-- 3 Nephi 20:27 27 And after that ye were blessed then fulfilleth the Father the covenant which he made with Abraham, saying: In thy seed shall all the kindreds of the earth be blessed--unto the pouring out of the Holy Ghost through me upon the Gentiles, which blessing upon the Gentiles shall make them mighty above all, unto the scattering of my people, O house of Israel. 3 Nephi 20:28 28 And they shall be a scourge unto the people of this land. Nevertheless, when they shall have received the fulness of my gospel, then if they shall harden their hearts against me I will return their iniquities upon their own heads, saith the Father. 3 Nephi 20:29 29 And I will remember the covenant which I have made with my people; and I have covenanted with them that I would gather them together in mine own due time, that I would give unto them again the land of their fathers for their inheritance, which is the land of Jerusalem, which is the promised land unto them forever, saith the Father. 3 Nephi 20:30 30 And it shall come to pass that the time cometh, when the fulness of my gospel shall be preached unto them; 3 Nephi 20:31 31 And they shall believe in me, that I am Jesus Christ, the Son of God, and shall pray unto the Father in my name. 3 Nephi 20:32 32 Then shall their watchmen lift up their voice, and with the voice together shall they sing; for they shall see eye to eye. 3 Nephi 20:33 33 Then will the Father gather them together again, and give unto them Jerusalem for the land of their inheritance. 3 Nephi 20:34 34 Then shall they break forth into joy--Sing together, ye waste places of Jerusalem; for the Father hath comforted his people, he hath redeemed Jerusalem. 3 Nephi 20:35 35 The Father hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of the Father; and the Father and I are one. 3 Nephi 20:36 36 And then shall be brought to pass that which is written: Awake, awake again, and put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city, for henceforth there shall no more come into thee the uncircumcised and the unclean. 3 Nephi 20:37 37 Shake thyself from the dust; arise, sit down, O Jerusalem; loose thyself from the bands of thy neck, O captive daughter of Zion. 3 Nephi 20:38 38 For thus saith the Lord: Ye have sold yourselves for naught, and ye shall be redeemed without money. 3 Nephi 20:39 39 Verily, verily, I say unto you, that my people shall know my name; yea, in that day they shall know that I am he that doth speak. 3 Nephi 20:40 40 And then shall they say: How beautiful upon the mountains are the feet of him that bringeth good tidings unto them, that publisheth peace; that bringeth good tidings unto them of good, that publisheth salvation; that saith unto Zion: Thy God reigneth! 3 Nephi 20:41 41 And then shall a cry go forth: Depart ye, depart ye, go ye out from thence, touch not that which is unclean; go ye out of the midst of her; be ye clean that bear the vessels of the Lord. 3 Nephi 20:42 42 For ye shall not go out with haste nor go by flight; for the Lord will go before you, and the God of Israel shall be your rearward. 3 Nephi 20:43 43 Behold, my servant shall deal prudently; he shall be exalted and extolled and be very high. 3 Nephi 20:44 44 As many were astonished at thee--his visage was so marred, more than any man, and his form more than the sons of men-- 3 Nephi 20:45 45 So shall he sprinkle many nations; the kings shall shut their mouths at him, for that which had not been told them shall they see; and that which they had not heard shall they consider. 3 Nephi 20:46 46 Verily, verily, I say unto you, all these things shall surely come, even as the Father hath commanded me. Then shall this covenant which the Father hath covenanted with his people be fulfilled; and then shall Jerusalem be inhabited again with my people, and it shall be the land of their inheritance. 3 Nephi 21 Chapter 21 3 Nephi 21:1 1 And verily I say unto you, I give unto you a sign, that ye may know the time when these things shall be about to take place--that I shall gather in, from their long dispersion, my people, O house of Israel, and shall establish again among them my Zion; 3 Nephi 21:2 2 And behold, this is the thing which I will give unto you for a sign--for verily I say unto you that when these things which I declare unto you, and which I shall declare unto you hereafter of myself, and by the power of the Holy Ghost which shall be given unto you of the Father, shall be made known unto the Gentiles that they may know concerning this people who are a remnant of the house of Jacob, and concerning this my people who shall be scattered by them; 3 Nephi 21:3 3 Verily, verily, I say unto you, when these things shall be made known unto them of the Father, and shall come forth of the Father, from them unto you; 3 Nephi 21:4 4 For it is wisdom in the Father that they should be established in this land, and be set up as a free people by the power of the Father, that these things might come forth from them unto a remnant of your seed, that the covenant of the Father may be fulfilled which he hath covenanted with his people, O house of Israel; 3 Nephi 21:5 5 Therefore, when these works and the works which shall be wrought among you hereafter shall come forth from the Gentiles, unto your seed which shall dwindle in unbelief because of iniquity; 3 Nephi 21:6 6 For thus it behooveth the Father that it should come forth from the Gentiles, that he may show forth his power unto the Gentiles, for this cause that the Gentiles, if they will not harden their hearts, that they may repent and come unto me and be baptized in my name and know of the true points of my doctrine, that they may be numbered among my people, O house of Israel; 3 Nephi 21:7 7 And when these things come to pass that thy seed shall begin to know these things--it shall be a sign unto them, that they may know that the work of the Father hath already commenced unto the fulfilling of the covenant which he hath made unto the people who are of the house of Israel. 3 Nephi 21:8 8 And when that day shall come, it shall come to pass that kings shall shut their mouths; for that which had not been told them shall they see; and that which they had not heard shall they consider. 3 Nephi 21:9 9 For in that day, for my sake shall the Father work a work, which shall be a great and a marvelous work among them; and there shall be among them those who will not believe it, although a man shall declare it unto them. 3 Nephi 21:10 10 But behold, the life of my servant shall be in my hand; therefore they shall not hurt him, although he shall be marred because of them. Yet I will heal him, for I will show unto them that my wisdom is greater than the cunning of the devil. 3 Nephi 21:11 11 Therefore it shall come to pass that whosoever will not believe in my words, who am Jesus Christ, which the Father shall cause him to bring forth unto the Gentiles, and shall give unto him power that he shall bring them forth unto the Gentiles, (it shall be done even as Moses said) they shall be cut off from among my people who are of the covenant. 3 Nephi 21:12 12 And my people who are a remnant of Jacob shall be among the Gentiles, yea, in the midst of them as a lion among the beasts of the forest, as a young lion among the flocks of sheep, who, if he go through both treadeth down and teareth in pieces, and none can deliver. 3 Nephi 21:13 13 Their hand shall be lifted up upon their adversaries, and all their enemies shall be cut off. 3 Nephi 21:14 14 Yea, wo be unto the Gentiles except they repent; for it shall come to pass in that day, saith the Father, that I will cut off thy horses out of the midst of thee, and I will destroy thy chariots; 3 Nephi 21:15 15 And I will cut off the cities of thy land, and throw down all thy strongholds; 3 Nephi 21:16 16 And I will cut off witchcrafts out of thy land, and thou shalt have no more soothsayers; 3 Nephi 21:17 17 Thy graven images I will also cut off, and thy standing images out of the midst of thee, and thou shalt no more worship the works of thy hands; 3 Nephi 21:18 18 And I will pluck up thy groves out of the midst of thee; so will I destroy thy cities. 3 Nephi 21:19 19 And it shall come to pass that all lyings, and deceivings, and envyings, and strifes, and priestcrafts, and whoredoms, shall be done away. 3 Nephi 21:20 20 For it shall come to pass, saith the Father, that at that day whosoever will not repent and come unto my Beloved Son, them will I cut off from among my people, O house of Israel; 3 Nephi 21:21 21 And I will execute vengeance and fury upon them, even as upon the heathen, such as they have not heard. 3 Nephi 21:22 22 But if they will repent and hearken unto my words, and harden not their hearts, I will establish my church among them, and they shall come in unto the covenant and be numbered among this the remnant of Jacob, unto whom I have given this land for their inheritance; 3 Nephi 21:23 23 And they shall assist my people, the remnant of Jacob, and also as many of the house of Israel as shall come, that they may build a city, which shall be called the New Jerusalem. 3 Nephi 21:24 24 And then shall they assist my people that they may be gathered in, who are scattered upon all the face of the land, in unto the New Jerusalem. 3 Nephi 21:25 25 And then shall the power of heaven come down among them; and I also will be in the midst. 3 Nephi 21:26 26 And then shall the work of the Father commence at that day, even when this gospel shall be preached among the remnant of this people. Verily I say unto you, at that day shall the work of the Father commence among all the dispersed of my people, yea, even the tribes which have been lost, which the Father hath led away out of Jerusalem. 3 Nephi 21:27 27 Yea, the work shall commence among all the dispersed of my people, with the Father to prepare the way whereby they may come unto me, that they may call on the Father in my name. 3 Nephi 21:28 28 Yea, and then shall the work commence, with the Father among all nations in preparing the way whereby his people may be gathered home to the land of their inheritance. 3 Nephi 21:29 29 And they shall go out from all nations; and they shall not go out in haste, nor go by flight, for I will go before them, saith the Father, and I will be their rearward. 3 Nephi 22 Chapter 22 3 Nephi 22:1 1 And then shall that which is written come to pass: Sing, O barren, thou that didst not bear; break forth into singing, and cry aloud, thou that didst not travail with child; for more are the children of the desolate than the children of the married wife, saith the Lord. 3 Nephi 22:2 2 Enlarge the place of thy tent, and let them stretch forth the curtains of thy habitations; spare not, lengthen thy cords and strengthen thy stakes; 3 Nephi 22:3 3 For thou shalt break forth on the right hand and on the left, and thy seed shall inherit the Gentiles and make the desolate cities to be inhabited. 3 Nephi 22:4 4 Fear not, for thou shalt not be ashamed; neither be thou confounded, for thou shalt not be put to shame; for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy youth, and shalt not remember the reproach of thy widowhood any more. 3 Nephi 22:5 5 For thy maker, thy husband, the Lord of Hosts is his name; and thy Redeemer, the Holy One of Israel--the God of the whole earth shall he be called. 3 Nephi 22:6 6 For the Lord hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. 3 Nephi 22:7 7 For a small moment have I forsaken thee, but with great mercies will I gather thee. 3 Nephi 22:8 8 In a little wrath I hid my face from thee for a moment, but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. 3 Nephi 22:9 9 For this, the waters of Noah unto me, for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee. 3 Nephi 22:10 10 For the mountains shall depart and the hills be removed, but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord that hath mercy on thee. 3 Nephi 22:11 11 O thou afflicted, tossed with tempest, and not comforted! Behold, I will lay thy stones with fair colors, and lay thy foundations with sapphires. 3 Nephi 22:12 12 And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones. 3 Nephi 22:13 13 And all thy children shall be taught of the Lord; and great shall be the peace of thy children. 3 Nephi 22:14 14 In righteousness shalt thou be established; thou shalt be far from oppression for thou shalt not fear, and from terror for it shall not come near thee. 3 Nephi 22:15 15 Behold, they shall surely gather together against thee, not by me; whosoever shall gather together against thee shall fall for thy sake. 3 Nephi 22:16 16 Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. 3 Nephi 22:17 17 No weapon that is formed against thee shall prosper; and every tongue that shall revile against thee in judgment thou shalt condemn. This is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord. 3 Nephi 23 Chapter 23 3 Nephi 23:1 1 And now, behold, I say unto you, that ye ought to search these things. Yea, a commandment I give unto you that ye search these things diligently; for great are the words of Isaiah. 3 Nephi 23:2 2 For surely he spake as touching all things concerning my people which are of the house of Israel; therefore it must needs be that he must speak also to the Gentiles. 3 Nephi 23:3 3 And all things that he spake have been and shall be, even according to the words which he spake. 3 Nephi 23:4 4 Therefore give heed to my words; write the things which I have told you; and according to the time and the will of the Father they shall go forth unto the Gentiles. 3 Nephi 23:5 5 And whosoever will hearken unto my words and repenteth and is baptized, the same shall be saved. Search the prophets, for many there be that testify of these things. 3 Nephi 23:6 6 And now it came to pass that when Jesus had said these words he said unto them again, after he had expounded all the scriptures unto them which they had received, he said unto them: Behold, other scriptures I would that ye should write, that ye have not. 3 Nephi 23:7 7 And it came to pass that he said unto Nephi: Bring forth the record which ye have kept. 3 Nephi 23:8 8 And when Nephi had brought forth the records, and laid them before him, he cast his eyes upon them and said: 3 Nephi 23:9 9 Verily I say unto you, I commanded my servant Samuel, the Lamanite, that he should testify unto this people, that at the day that the Father should glorify his name in me that there were many saints who should arise from the dead, and should appear unto many, and should minister unto them. And he said unto them: Was it not so? 3 Nephi 23:10 10 And his disciples answered him and said: Yea, Lord, Samuel did prophesy according to thy words, and they were all fulfilled. 3 Nephi 23:11 11 And Jesus said unto them: How be it that ye have not written this thing, that many saints did arise and appear unto many and did minister unto them? 3 Nephi 23:12 12 And it came to pass that Nephi remembered that this thing had not been written. 3 Nephi 23:13 13 And it came to pass that Jesus commanded that it should be written; therefore it was written according as he commanded. 3 Nephi 23:14 14 And now it came to pass that when Jesus had expounded all the scriptures in one, which they had written, he commanded them that they should teach the things which he had expounded unto them. 3 Nephi 24 Chapter 24 3 Nephi 24:1 1 And it came to pass that he commanded them that they should write the words which the Father had given unto Malachi, which he should tell unto them. And it came to pass that after they were written he expounded them. And these are the words which he did tell unto them, saying: Thus said the Father unto Malachi--Behold, I will send my messenger, and he shall prepare the way before me, and the Lord whom ye seek shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in; behold, he shall come, saith the Lord of Hosts. 3 Nephi 24:2 2 But who may abide the day of his coming, and who shall stand when he appeareth? For he is like a refiner's fire, and like fuller's soap. 3 Nephi 24:3 3 And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. 3 Nephi 24:4 4 Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. 3 Nephi 24:5 5 And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow and the fatherless, and that turn aside the stranger, and fear not me, saith the Lord of Hosts. 3 Nephi 24:6 6 For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. 3 Nephi 24:7 7 Even from the days of your fathers ye are gone away from mine ordinances, and have not kept them. Return unto me and I will return unto you, saith the Lord of Hosts. But ye say: Wherein shall we return? 3 Nephi 24:8 8 Will a man rob God? Yet ye have robbed me. But ye say: Wherein have we robbed thee? In tithes and offerings. 3 Nephi 24:9 9 Ye are cursed with a curse, for ye have robbed me, even this whole nation. 3 Nephi 24:10 10 Bring ye all the tithes into the storehouse, that there may be meat in my house; and prove me now herewith, saith the Lord of Hosts, if I will not open you the windows of heaven, and pour you out a blessing that there shall not be room enough to receive it. 3 Nephi 24:11 11 And I will rebuke the devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the fields, saith the Lord of Hosts. 3 Nephi 24:12 12 And all nations shall call you blessed, for ye shall be a delightsome land, saith the Lord of Hosts. 3 Nephi 24:13 13 Your words have been stout against me, saith the Lord. Yet ye say: What have we spoken against thee? 3 Nephi 24:14 14 Ye have said: It is vain to serve God, and what doth it profit that we have kept his ordinances and that we have walked mournfully before the Lord of Hosts? 3 Nephi 24:15 15 And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. 3 Nephi 24:16 16 Then they that feared the Lord spake often one to another, and the Lord hearkened and heard; and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. 3 Nephi 24:17 17 And they shall be mine, saith the Lord of Hosts, in that day when I make up my jewels; and I will spare them as a man spareth his own son that serveth him. 3 Nephi 24:18 18 Then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. 3 Nephi 25 Chapter 25 3 Nephi 25:1 1 For behold, the day cometh that shall burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh shall burn them up, saith the Lord of Hosts, that it shall leave them neither root nor branch. 3 Nephi 25:2 2 But unto you that fear my name, shall the Son of Righteousness arise with healing in his wings; and ye shall go forth and grow up as calves in the stall. 3 Nephi 25:3 3 And ye shall tread down the wicked; for they shall be ashes under the soles of your feet in the day that I shall do this, saith the Lord of Hosts. 3 Nephi 25:4 4 Remember ye the law of Moses, my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. 3 Nephi 25:5 5 Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; 3 Nephi 25:6 6 And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. 3 Nephi 26 Chapter 26 3 Nephi 26:1 1 And now it came to pass that when Jesus had told these things he expounded them unto the multitude; and he did expound all things unto them, both great and small. 3 Nephi 26:2 2 And he saith: These scriptures, which ye had not with you, the Father commanded that I should give unto you; for it was wisdom in him that they should be given unto future generations. 3 Nephi 26:3 3 And he did expound all things, even from the beginning until the time that he should come in his glory--yea, even all things which should come upon the face of the earth, even until the elements should melt with fervent heat, and the earth should be wrapt together as a scroll, and the heavens and the earth should pass away; 3 Nephi 26:4 4 And even unto the great and last day, when all people, and all kindreds, and all nations and tongues shall stand before God, to be judged of their works, whether they be good or whether they be evil-- 3 Nephi 26:5 5 If they be good, to the resurrection of everlasting life; and if they be evil, to the resurrection of damnation; being on a parallel, the one on the one hand and the other on the other hand, according to the mercy, and the justice, and the holiness which is in Christ, who was before the world began. 3 Nephi 26:6 6 And now there cannot be written in this book even a hundredth part of the things which Jesus did truly teach unto the people; 3 Nephi 26:7 7 But behold the plates of Nephi do contain the more part of the things which he taught the people. 3 Nephi 26:8 8 And these things have I written, which are a lesser part of the things which he taught the people; and I have written them to the intent that they may be brought again unto this people, from the Gentiles, according to the words which Jesus hath spoken. 3 Nephi 26:9 9 And when they shall have received this, which is expedient that they should have first, to try their faith, and if it shall so be that they shall believe these things then shall the greater things be made manifest unto them. 3 Nephi 26:10 10 And if it so be that they will not believe these things, then shall the greater things be withheld from them, unto their condemnation. 3 Nephi 26:11 11 Behold, I was about to write them, all which were engraven upon the plates of Nephi, but the Lord forbade it, saying: I will try the faith of my people. 3 Nephi 26:12 12 Therefore I, Mormon, do write the things which have been commanded me of the Lord. And now I, Mormon, make an end of my sayings, and proceed to write the things which have been commanded me. 3 Nephi 26:13 13 Therefore, I would that ye should behold that the Lord truly did teach the people, for the space of three days; and after that he did show himself unto them oft, and did break bread oft, and bless it, and give it unto them. 3 Nephi 26:14 14 And it came to pass that he did teach and minister unto the children of the multitude of whom hath been spoken, and he did loose their tongues, and they did speak unto their fathers great and marvelous things, even greater than he had revealed unto the people; and he loosed their tongues that they could utter. 3 Nephi 26:15 15 And it came to pass that after he had ascended into heaven--the second time that he showed himself unto them, and had gone unto the Father, after having healed all their sick, and their lame, and opened the eyes of their blind and unstopped the ears of the deaf, and even had done all manner of cures among them, and raised a man from the dead, and had shown forth his power unto them, and had ascended unto the Father-- 3 Nephi 26:16 16 Behold, it came to pass on the morrow that the multitude gathered themselves together, and they both saw and heard these children; yea, even babes did open their mouths and utter marvelous things; and the things which they did utter were forbidden that there should not any man write them. 3 Nephi 26:17 17 And it came to pass that the disciples whom Jesus had chosen began from that time forth to baptize and to teach as many as did come unto them; and as many as were baptized in the name of Jesus were filled with the Holy Ghost. 3 Nephi 26:18 18 And many of them saw and heard unspeakable things, which are not lawful to be written. 3 Nephi 26:19 19 And they taught, and did minister one to another; and they had all things common among them, every man dealing justly, one with another. 3 Nephi 26:20 20 And it came to pass that they did do all things even as Jesus had commanded them. 3 Nephi 26:21 21 And they who were baptized in the name of Jesus were called the church of Christ. 3 Nephi 27 Chapter 27 3 Nephi 27:1 1 And it came to pass that as the disciples of Jesus were journeying and were preaching the things which they had both heard and seen, and were baptizing in the name of Jesus, it came to pass that the disciples were gathered together and were united in mighty prayer and fasting. 3 Nephi 27:2 2 And Jesus again showed himself unto them, for they were praying unto the Father in his name; and Jesus came and stood in the midst of them, and said unto them: What will ye that I shall give unto you? 3 Nephi 27:3 3 And they said unto him: Lord, we will that thou wouldst tell us the name whereby we shall call this church; for there are disputations among the people concerning this matter. 3 Nephi 27:4 4 And the Lord said unto them: Verily, verily, I say unto you, why is it that the people should murmur and dispute because of this thing? 3 Nephi 27:5 5 Have they not read the scriptures, which say ye must take upon you the name of Christ, which is my name? For by this name shall ye be called at the last day; 3 Nephi 27:6 6 And whoso taketh upon him my name, and endureth to the end, the same shall be saved at the last day. 3 Nephi 27:7 7 Therefore, whatsoever ye shall do, ye shall do it in my name; therefore ye shall call the church in my name; and ye shall call upon the Father in my name that he will bless the church for my sake. 3 Nephi 27:8 8 And how be it my church save it be called in my name? For if a church be called in Moses' name then it be Moses' church; or if it be called in the name of a man then it be the church of a man; but if it be called in my name then it is my church, if it so be that they are built upon my gospel. 3 Nephi 27:9 9 Verily I say unto you, that ye are built upon my gospel; therefore ye shall call whatsoever things ye do call, in my name; therefore if ye call upon the Father, for the church, if it be in my name the Father will hear you; 3 Nephi 27:10 10 And if it so be that the church is built upon my gospel then will the Father show forth his own works in it. 3 Nephi 27:11 11 But if it be not built upon my gospel, and is built upon the works of men, or upon the works of the devil, verily I say unto you they have joy in their works for a season, and by and by the end cometh, and they are hewn down and cast into the fire, from whence there is no return. 3 Nephi 27:12 12 For their works do follow them, for it is because of their works that they are hewn down; therefore remember the things that I have told you. 3 Nephi 27:13 13 Behold I have given unto you my gospel, and this is the gospel which I have given unto you--that I came into the world to do the will of my Father, because my Father sent me. 3 Nephi 27:14 14 And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil-- 3 Nephi 27:15 15 And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works. 3 Nephi 27:16 16 And it shall come to pass, that whoso repenteth and is baptized in my name shall be filled; and if he endureth to the end, behold, him will I hold guiltless before my Father at that day when I shall stand to judge the world. 3 Nephi 27:17 17 And he that endureth not unto the end, the same is he that is also hewn down and cast into the fire, from whence they can no more return, because of the justice of the Father. 3 Nephi 27:18 18 And this is the word which he hath given unto the children of men. And for this cause he fulfilleth the words which he hath given, and he lieth not, but fulfilleth all his words. 3 Nephi 27:19 19 And no unclean thing can enter into his kingdom; therefore nothing entereth into his rest save it be those who have washed their garments in my blood, because of their faith, and the repentance of all their sins, and their faithfulness unto the end. 3 Nephi 27:20 20 Now this is the commandment: Repent, all ye ends of the earth, and come unto me and be baptized in my name, that ye may be sanctified by the reception of the Holy Ghost, that ye may stand spotless before me at the last day. 3 Nephi 27:21 21 Verily, verily, I say unto you, this is my gospel; and ye know the things that ye must do in my church; for the works which ye have seen me do that shall ye also do; for that which ye have seen me do even that shall ye do; 3 Nephi 27:22 22 Therefore, if ye do these things blessed are ye, for ye shall be lifted up at the last day. 3 Nephi 27:23 23 Write the things which ye have seen and heard, save it be those which are forbidden. 3 Nephi 27:24 24 Write the works of this people, which shall be, even as hath been written, of that which hath been. 3 Nephi 27:25 25 For behold, out of the books which have been written, and which shall be written, shall this people be judged, for by them shall their works be known unto men. 3 Nephi 27:26 26 And behold, all things are written by the Father; therefore out of the books which shall be written shall the world be judged. 3 Nephi 27:27 27 And know ye that ye shall be judges of this people, according to the judgment which I shall give unto you, which shall be just. Therefore, what manner of men ought ye to be? Verily I say unto you, even as I am. 3 Nephi 27:28 28 And now I go unto the Father. And verily I say unto you, whatsoever things ye shall ask the Father in my name shall be given unto you. 3 Nephi 27:29 29 Therefore, ask, and ye shall receive; knock, and it shall be opened unto you; for he that asketh, receiveth; and unto him that knocketh, it shall be opened. 3 Nephi 27:30 30 And now, behold, my joy is great, even unto fulness, because of you, and also this generation; yea, and even the Father rejoiceth, and also all the holy angels, because of you and this generation; for none of them are lost. 3 Nephi 27:31 31 Behold, I would that ye should understand; for I mean them who are now alive of this generation; and none of them are lost; and in them I have fulness of joy. 3 Nephi 27:32 32 But behold, it sorroweth me because of the fourth generation from this generation, for they are led away captive by him even as was the son of perdition; for they will sell me for silver and for gold, and for that which moth doth corrupt and which thieves can break through and steal. And in that day will I visit them, even in turning their works upon their own heads. 3 Nephi 27:33 33 And it came to pass that when Jesus had ended these sayings he said unto his disciples: Enter ye in at the strait gate; for strait is the gate, and narrow is the way that leads to life, and few there be that find it; but wide is the gate, and broad the way which leads to death, and many there be that travel therein, until the night cometh, wherein no man can work. 3 Nephi 28 Chapter 28 3 Nephi 28:1 1 And it came to pass when Jesus had said these words, he spake unto his disciples, one by one, saying unto them: What is it that ye desire of me, after that I am gone to the Father? 3 Nephi 28:2 2 And they all spake, save it were three, saying: We desire that after we have lived unto the age of man, that our ministry, wherein thou hast called us, may have an end, that we may speedily come unto thee in thy kingdom. 3 Nephi 28:3 3 And he said unto them: Blessed are ye because ye desired this thing of me; therefore, after that ye are seventy and two years old ye shall come unto me in my kingdom; and with me ye shall find rest. 3 Nephi 28:4 4 And when he had spoken unto them, he turned himself unto the three, and said unto them: What will ye that I should do unto you, when I am gone unto the Father? 3 Nephi 28:5 5 And they sorrowed in their hearts, for they durst not speak unto him the things which they desired. 3 Nephi 28:6 6 And he said unto them: Behold, I know your thoughts, and ye have desired the thing which John, my beloved, who was with me in my ministry, before that I was lifted up by the Jews, desired of me. 3 Nephi 28:7 7 Therefore, more blessed are ye, for ye shall never taste of death; but ye shall live to behold all the doings of the Father unto the children of men, even until all things shall be fulfilled according to the will of the Father, when I shall come in my glory with the powers of heaven. 3 Nephi 28:8 8 And ye shall never endure the pains of death; but when I shall come in my glory ye shall be changed in the twinkling of an eye from mortality to immortality; and then shall ye be blessed in the kingdom of my Father. 3 Nephi 28:9 9 And again, ye shall not have pain while ye shall dwell in the flesh, neither sorrow save it be for the sins of the world; and all this will I do because of the thing which ye have desired of me, for ye have desired that ye might bring the souls of men unto me, while the world shall stand. 3 Nephi 28:10 10 And for this cause ye shall have fulness of joy; and ye shall sit down in the kingdom of my Father; yea, your joy shall be full, even as the Father hath given me fulness of joy; and ye shall be even as I am, and I am even as the Father; and the Father and I are one; 3 Nephi 28:11 11 And the Holy Ghost beareth record of the Father and me; and the Father giveth the Holy Ghost unto the children of men, because of me. 3 Nephi 28:12 12 And it came to pass that when Jesus had spoken these words, he touched every one of them with his finger save it were the three who were to tarry, and then he departed. 3 Nephi 28:13 13 And behold, the heavens were opened, and they were caught up into heaven, and saw and heard unspeakable things. 3 Nephi 28:14 14 And it was forbidden them that they should utter; neither was it given unto them power that they could utter the things which they saw and heard; 3 Nephi 28:15 15 And whether they were in the body or out of the body, they could not tell; for it did seem unto them like a transfiguration of them, that they were changed from this body of flesh into an immortal state, that they could behold the things of God. 3 Nephi 28:16 16 But it came to pass that they did again minister upon the face of the earth; nevertheless they did not minister of the things which they had heard and seen, because of the commandment which was given them in heaven. 3 Nephi 28:17 17 And now, whether they were mortal or immortal, from the day of their transfiguration, I know not; 3 Nephi 28:18 18 But this much I know, according to the record which hath been given--they did go forth upon the face of the land, and did minister unto all the people, uniting as many to the church as would believe in their preaching; baptizing them, and as many as were baptized did receive the Holy Ghost. 3 Nephi 28:19 19 And they were cast into prison by them who did not belong to the church. And the prisons could not hold them, for they were rent in twain. 3 Nephi 28:20 20 And they were cast down into the earth; but they did smite the earth with the word of God, insomuch that by his power they were delivered out of the depths of the earth; and therefore they could not dig pits sufficient to hold them. 3 Nephi 28:21 21 And thrice they were cast into a furnace and received no harm. 3 Nephi 28:22 22 And twice were they cast into a den of wild beasts; and behold they did play with the beasts as a child with a suckling lamb, and received no harm. 3 Nephi 28:23 23 And it came to pass that thus they did go forth among all the people of Nephi, and did preach the gospel of Christ unto all people upon the face of the land; and they were converted unto the Lord, and were united unto the church of Christ, and thus the people of that generation were blessed, according to the word of Jesus. 3 Nephi 28:24 24 And now I, Mormon, make an end of speaking concerning these things for a time. 3 Nephi 28:25 25 Behold, I was about to write the names of those who were never to taste of death, but the Lord forbade; therefore I write them not, for they are hid from the world. 3 Nephi 28:26 26 But behold, I have seen them, and they have ministered unto me. 3 Nephi 28:27 27 And behold they will be among the Gentiles, and the Gentiles shall know them not. 3 Nephi 28:28 28 They will also be among the Jews, and the Jews shall know them not. 3 Nephi 28:29 29 And it shall come to pass, when the Lord seeth fit in his wisdom that they shall minister unto all the scattered tribes of Israel, and unto all nations, kindreds, tongues and people, and shall bring out of them unto Jesus many souls, that their desire may be fulfilled, and also because of the convincing power of God which is in them. 3 Nephi 28:30 30 And they are as the angels of God, and if they shall pray unto the Father in the name of Jesus they can show themselves unto whatsoever man it seemeth them good. 3 Nephi 28:31 31 Therefore, great and marvelous works shall be wrought by them, before the great and coming day when all people must surely stand before the judgment-seat of Christ; 3 Nephi 28:32 32 Yea even among the Gentiles shall there be a great and marvelous work wrought by them, before that judgment day. 3 Nephi 28:33 33 And if ye had all the scriptures which give an account of all the marvelous works of Christ, ye would, according to the words of Christ, know that these things must surely come. 3 Nephi 28:34 34 And wo be unto him that will not hearken unto the words of Jesus, and also to them whom he hath chosen and sent among them; for whoso receiveth not the words of Jesus and the words of those whom he hath sent receiveth not him; and therefore he will not receive them at the last day; 3 Nephi 28:35 35 And it would be better for them if they had not been born. For do ye suppose that ye can get rid of the justice of an offended God, who hath been trampled under feet of men, that thereby salvation might come? 3 Nephi 28:36 36 And now behold, as I spake concerning those whom the Lord hath chosen, yea, even three who were caught up into the heavens, that I knew not whether they were cleansed from mortality to immortality-- 3 Nephi 28:37 37 But behold, since I wrote, I have inquired of the Lord, and he hath made it manifest unto me that there must needs be a change wrought upon their bodies, or else it needs be that they must taste of death; 3 Nephi 28:38 38 Therefore, that they might not taste of death there was a change wrought upon their bodies, that they might not suffer pain nor sorrow save it were for the sins of the world. 3 Nephi 28:39 39 Now this change was not equal to that which shall take place at the last day; but there was a change wrought upon them, insomuch that Satan could have no power over them, that he could not tempt them; and they were sanctified in the flesh, that they were holy, and that the powers of the earth could not hold them. 3 Nephi 28:40 40 And in this state they were to remain until the judgment day of Christ; and at that day they were to receive a greater change, and to be received into the kingdom of the Father to go no more out, but to dwell eternally in the heavens. 3 Nephi 29 Chapter 29 3 Nephi 29:1 1 And now behold, I say unto you that when the Lord shall see fit, in his wisdom, that these sayings shall come unto the Gentiles according to his word, then ye may know that the covenant which the Father hath made with the children of Israel, concerning their restoration to the lands of their inheritance, is already beginning to be fulfilled. 3 Nephi 29:2 2 And ye may know that the words of the Lord, which have been spoken by the holy prophets, shall all be fulfilled; and ye need not say that the Lord delays his coming unto the children of Israel. 3 Nephi 29:3 3 And ye need not imagine in your hearts that the words which have been spoken are vain, for behold, the Lord will remember his covenant which he hath made unto his people of the house of Israel. 3 Nephi 29:4 4 And when ye shall see these sayings coming forth among you, then ye need not any longer spurn at the doings of the Lord, for the sword of his justice is in his right hand; and behold, at that day, if ye shall spurn at his doings he will cause that it shall soon overtake you. 3 Nephi 29:5 5 Wo unto him that spurneth at the doings of the Lord; yea, wo unto him that shall deny the Christ and his works! 3 Nephi 29:6 6 Yea, wo unto him that shall deny the revelations of the Lord, and that shall say the Lord no longer worketh by revelation, or by prophecy, or by gifts, or by tongues, or by healings, or by the power of the Holy Ghost! 3 Nephi 29:7 7 Yea, and wo unto him that shall say at that day, to get gain, that there can be no miracle wrought by Jesus Christ; for he that doeth this shall become like unto the son of perdition, for whom there was no mercy, according to the word of Christ! 3 Nephi 29:8 8 Yea, and ye need not any longer hiss, nor spurn, nor make game of the Jews, nor any of the remnant of the house of Israel; for behold, the Lord remembereth his covenant unto them, and he will do unto them according to that which he hath sworn. 3 Nephi 29:9 9 Therefore ye need not suppose that ye can turn the right hand of the Lord unto the left, that he may not execute judgment unto the fulfilling of the covenant which he hath made unto the house of Israel. 3 Nephi 30 Chapter 30 3 Nephi 30:1 1 Hearken, O ye Gentiles, and hear the words of Jesus Christ, the Son of the living God, which he hath commanded me that I should speak concerning you, for, behold he commandeth me that I should write, saying: 3 Nephi 30:2 2 Turn, all ye Gentiles, from your wicked ways; and repent of your evil doings, of your lyings and deceivings, and of your whoredoms, and of your secret abominations, and your idolatries, and of your murders, and your priestcrafts, and your envyings, and your strifes, and from all your wickedness and abominations, and come unto me, and be baptized in my name, that ye may receive a remission of your sins, and be filled with the Holy Ghost, that ye may be numbered with my people who are of the house of Israel. FOURTH NEPHI WHO IS THE SON OF NEPHI--ONE OF THE DISCIPLES OF JESUS CHRIST An account of the people of Nephi, according to his record. 4 Nephi 1:1 1 And it came to pass that the thirty and fourth year passed away, and also the thirty and fifth, and behold the disciples of Jesus had formed a church of Christ in all the lands round about. And as many as did come unto them, and did truly repent of their sins, were baptized in the name of Jesus; and they did also receive the Holy Ghost. 4 Nephi 1:2 2 And it came to pass in the thirty and sixth year, the people were all converted unto the Lord, upon all the face of the land, both Nephites and Lamanites, and there were no contentions and disputations among them, and every man did deal justly one with another. 4 Nephi 1:3 3 And they had all things common among them; therefore there were not rich and poor, bond and free, but they were all made free, and partakers of the heavenly gift. 4 Nephi 1:4 4 And it came to pass that the thirty and seventh year passed away also, and there still continued to be peace in the land. 4 Nephi 1:5 5 And there were great and marvelous works wrought by the disciples of Jesus, insomuch that they did heal the sick, and raise the dead, and cause the lame to walk, and the blind to receive their sight, and the deaf to hear; and all manner of miracles did they work among the children of men; and in nothing did they work miracles save it were in the name of Jesus. 4 Nephi 1:6 6 And thus did the thirty and eighth year pass away, and also the thirty and ninth, and forty and first, and the forty and second, yea, even until forty and nine years had passed away, and also the fifty and first, and the fifty and second; yea, and even until fifty and nine years had passed away. 4 Nephi 1:7 7 And the Lord did prosper them exceedingly in the land; yea, insomuch that they did build cities again where there had been cities burned. 4 Nephi 1:8 8 Yea, even that great city Zarahemla did they cause to be built again. 4 Nephi 1:9 9 But there were many cities which had been sunk, and waters came up in the stead thereof; therefore these cities could not be renewed. 4 Nephi 1:10 10 And now, behold, it came to pass that the people of Nephi did wax strong, and did multiply exceedingly fast, and became an exceedingly fair and delightsome people. 4 Nephi 1:11 11 And they were married, and given in marriage, and were blessed according to the multitude of the promises which the Lord had made unto them. 4 Nephi 1:12 12 And they did not walk any more after the performances and ordinances of the law of Moses; but they did walk after the commandments which they had received from their Lord and their God, continuing in fasting and prayer, and in meeting together oft both to pray and to hear the word of the Lord. 4 Nephi 1:13 13 And it came to pass that there was no contention among all the people, in all the land; but there were mighty miracles wrought among the disciples of Jesus. 4 Nephi 1:14 14 And it came to pass that the seventy and first year passed away, and also the seventy and second year, yea, and in fine, till the seventy and ninth year had passed away; yea, even an hundred years had passed away, and the disciples of Jesus, whom he had chosen, had all gone to the paradise of God, save it were the three who should tarry; and there were other disciples ordained in their stead; and also many of that generation had passed away. 4 Nephi 1:15 15 And it came to pass that there was no contention in the land, because of the love of God which did dwell in the hearts of the people. 4 Nephi 1:16 16 And there were no envyings, nor strifes, nor tumults, nor whoredoms, nor lyings, nor murders, nor any manner of lasciviousness; and surely there could not be a happier people among all the people who had been created by the hand of God. 4 Nephi 1:17 17 There were no robbers, nor murderers, neither were there Lamanites, nor any manner of --ites; but they were in one, the children of Christ, and heirs to the kingdom of God. 4 Nephi 1:18 18 And how blessed were they! For the Lord did bless them in all their doings; yea, even they were blessed and prospered until an hundred and ten years had passed away; and the first generation from Christ had passed away, and there was no contention in all the land. 4 Nephi 1:19 19 And it came to pass that Nephi, he that kept this last record, (and he kept it upon the plates of Nephi) died, and his son Amos kept it in his stead; and he kept it upon the plates of Nephi also. 4 Nephi 1:20 20 And he kept it eighty and four years, and there was still peace in the land, save it were a small part of the people who had revolted from the church and taken upon them the name of Lamanites; therefore there began to be Lamanites again in the land. 4 Nephi 1:21 21 And it came to pass that Amos died also, (and it was an hundred and ninety and four years from the coming of Christ) and his son Amos kept the record in his stead; and he also kept it upon the plates of Nephi; and it was also written in the book of Nephi, which is this book. 4 Nephi 1:22 22 And it came to pass that two hundred years had passed away; and the second generation had all passed away save it were a few. 4 Nephi 1:23 23 And now I, Mormon, would that ye should know that the people had multiplied, insomuch that they were spread upon all the face of the land, and that they had become exceedingly rich, because of their prosperity in Christ. 4 Nephi 1:24 24 And now, in this two hundred and first year there began to be among them those who were lifted up in pride, such as the wearing of costly apparel, and all manner of fine pearls, and of the fine things of the world. 4 Nephi 1:25 25 And from that time forth they did have their goods and their substance no more common among them. 4 Nephi 1:26 26 And they began to be divided into classes; and they began to build up churches unto themselves to get gain, and began to deny the true church of Christ. 4 Nephi 1:27 27 And it came to pass that when two hundred and ten years had passed away there were many churches in the land; yea, there were many churches which professed to know the Christ, and yet they did deny the more parts of his gospel, insomuch that they did receive all manner of wickedness, and did administer that which was sacred unto him to whom it had been forbidden because of unworthiness. 4 Nephi 1:28 28 And this church did multiply exceedingly because of iniquity, and because of the power of Satan who did get hold upon their hearts. 4 Nephi 1:29 29 And again, there was another church which denied the Christ; and they did persecute the true church of Christ, because of their humility and their belief in Christ; and they did despise them because of the many miracles which were wrought among them. 4 Nephi 1:30 30 Therefore they did exercise power and authority over the disciples of Jesus who did tarry with them, and they did cast them into prison; but by the power of the word of God, which was in them, the prisons were rent in twain, and they went forth doing mighty miracles among them. 4 Nephi 1:31 31 Nevertheless, and notwithstanding all these miracles, the people did harden their hearts, and did seek to kill them, even as the Jews at Jerusalem sought to kill Jesus, according to his word. 4 Nephi 1:32 32 And they did cast them into furnaces of fire, and they came forth receiving no harm. 4 Nephi 1:33 33 And they also cast them into dens of wild beasts, and they did play with the wild beasts even as a child with a lamb; and they did come forth from among them, receiving no harm. 4 Nephi 1:34 34 Nevertheless, the people did harden their hearts, for they were led by many priests and false prophets to build up many churches, and to do all manner of iniquity. And they did smite upon the people of Jesus; but the people of Jesus did not smite again. And thus they did dwindle in unbelief and wickedness, from year to year, even until two hundred and thirty years had passed away. 4 Nephi 1:35 35 And now it came to pass in this year, yea, in the two hundred and thirty and first year, there was a great division among the people. 4 Nephi 1:36 36 And it came to pass that in this year there arose a people who were called the Nephites, and they were true believers in Christ; and among them there were those who were called by the Lamanites--Jacobites, and Josephites, and Zoramites; 4 Nephi 1:37 37 Therefore the true believers in Christ, and the true worshipers of Christ, (among whom were the three disciples of Jesus who should tarry) were called Nephites, and Jacobites, and Josephites, and Zoramites. 4 Nephi 1:38 38 And it came to pass that they who rejected the gospel were called Lamanites, and Lemuelites, and Ishmaelites; and they did not dwindle in unbelief, but they did wilfully rebel against the gospel of Christ; and they did teach their children that they should not believe, even as their fathers, from the beginning, did dwindle. 4 Nephi 1:39 39 And it was because of the wickedness and abomination of their fathers, even as it was in the beginning. And they were taught to hate the children of God, even as the Lamanites were taught to hate the children of Nephi from the beginning. 4 Nephi 1:40 40 And it came to pass that two hundred and forty and four years had passed away, and thus were the affairs of the people. And the more wicked part of the people did wax strong, and became exceedingly more numerous than were the people of God. 4 Nephi 1:41 41 And they did still continue to build up churches unto themselves, and adorn them with all manner of precious things. And thus did two hundred and fifty years pass away, and also two hundred and sixty years. 4 Nephi 1:42 42 And it came to pass that the wicked part of the people began again to build up the secret oaths and combinations of Gadianton. 4 Nephi 1:43 43 And also the people who were called the people of Nephi began to be proud in their hearts, because of their exceeding riches, and become vain like unto their brethren, the Lamanites. 4 Nephi 1:44 44 And from this time the disciples began to sorrow for the sins of the world. 4 Nephi 1:45 45 And it came to pass that when three hundred years had passed away, both the people of Nephi and the Lamanites had become exceedingly wicked one like unto another. 4 Nephi 1:46 46 And it came to pass that the robbers of Gadianton did spread over all the face of the land; and there were none that were righteous save it were the disciples of Jesus. And gold and silver did they lay up in store in abundance, and did traffic in all manner of traffic. 4 Nephi 1:47 47 And it came to pass that after three hundred and five years had passed away, (and the people did still remain in wickedness) Amos died; and his brother, Ammaron, did keep the record in his stead. 4 Nephi 1:48 48 And it came to pass that when three hundred and twenty years had passed away, Ammaron, being constrained by the Holy Ghost, did hide up the records which were sacred--yea, even all the sacred records which had been handed down from generation to generation, which were sacred--even until the three hundred and twentieth year from the coming of Christ. 4 Nephi 1:49 49 And he did hide them up unto the Lord that they might come again unto the remnant of the house of Jacob according to the prophecies and the promises of the Lord. And thus is the end of the record of Ammaron. THE BOOK OF MORMON Mormon 1 Chapter 1 Mormon 1:1 1 And now I, Mormon, make a record of the things which I have both seen and heard, and call it the Book of Mormon. Mormon 1:2 2 And about the time that Ammaron hid up the records unto the Lord, he came unto me, (I being about ten years of age, and I began to be learned somewhat after the manner of the learning of my people) and Ammaron said unto me: I perceive that thou art a sober child, and art quick to observe; Mormon 1:3 3 Therefore, when ye are about twenty and four years old I would that ye should remember the things that ye have observed concerning this people; and when ye are of that age go to the land Antum, unto a hill which shall be called Shim; and there have I deposited unto the Lord all the sacred engravings concerning this people. Mormon 1:4 4 And behold, ye shall take the plates of Nephi unto yourself, and the remainder shall ye leave in the place where they are; and ye shall engrave on the plates of Nephi all the things that ye have observed concerning this people. Mormon 1:5 5 And I, Mormon, being a descendant of Nephi, (and my father's name was Mormon) I remembered the things which Ammaron commanded me. Mormon 1:6 6 And it came to pass that I, being eleven years old, was carried by my father into the land southward, even to the land of Zarahemla. Mormon 1:7 7 The whole face of the land had become covered with buildings, and the people were as numerous almost, as it were the sand of the sea. Mormon 1:8 8 And it came to pass in this year there began to be a war between the Nephites, who consisted of the Nephites and the Jacobites and the Josephites and the Zoramites; and this war was between the Nephites, and the Lamanites and the Lemuelites and the Ishmaelites. Mormon 1:9 9 Now the Lamanites and the Lemuelites and the Ishmaelites were called Lamanites, and the two parties were Nephites and Lamanites. Mormon 1:10 10 And it came to pass that the war began to be among them in the borders of Zarahemla, by the waters of Sidon. Mormon 1:11 11 And it came to pass that the Nephites had gathered together a great number of men, even to exceed the number of thirty thousand. And it came to pass that they did have in this same year a number of battles, in which the Nephites did beat the Lamanites and did slay many of them. Mormon 1:12 12 And it came to pass that the Lamanites withdrew their design, and there was peace settled in the land; and peace did remain for the space of about four years, that there was no bloodshed. Mormon 1:13 13 But wickedness did prevail upon the face of the whole land, insomuch that the Lord did take away his beloved disciples, and the work of miracles and of healing did cease because of the iniquity of the people. Mormon 1:14 14 And there were no gifts from the Lord, and the Holy Ghost did not come upon any, because of their wickedness and unbelief. Mormon 1:15 15 And I, being fifteen years of age and being somewhat of a sober mind, therefore I was visited of the Lord, and tasted and knew of the goodness of Jesus. Mormon 1:16 16 And I did endeavor to preach unto this people, but my mouth was shut, and I was forbidden that I should preach unto them; for behold they had wilfully rebelled against their God; and the beloved disciples were taken away out of the land, because of their iniquity. Mormon 1:17 17 But I did remain among them, but I was forbidden to preach unto them, because of the hardness of their hearts; and because of the hardness of their hearts the land was cursed for their sake. Mormon 1:18 18 And these Gadianton robbers, who were among the Lamanites, did infest the land, insomuch that the inhabitants thereof began to hide up their treasures in the earth; and they became slippery, because the Lord had cursed the land, that they could not hold them, nor retain them again. Mormon 1:19 19 And it came to pass that there were sorceries, and witchcrafts, and magics; and the power of the evil one was wrought upon all the face of the land, even unto the fulfilling of all the words of Abinadi, and also Samuel the Lamanite. Mormon 2 Chapter 2 Mormon 2:1 1 And it came to pass in that same year there began to be a war again between the Nephites and the Lamanites. And notwithstanding I being young, was large in stature; therefore the people of Nephi appointed me that I should be their leader, or the leader of their armies. Mormon 2:2 2 Therefore it came to pass that in my sixteenth year I did go forth at the head of an army of the Nephites, against the Lamanites; therefore three hundred and twenty and six years had passed away. Mormon 2:3 3 And it came to pass that in the three hundred and twenty and seventh year the Lamanites did come upon us with exceedingly great power, insomuch that they did frighten my armies; therefore they would not fight, and they began to retreat towards the north countries. Mormon 2:4 4 And it came to pass that we did come to the city of Angola, and we did take possession of the city, and make preparations to defend ourselves against the Lamanites. And it came to pass that we did fortify the city with our might; but notwithstanding all our fortifications the Lamanites did come upon us and did drive us out of the city. Mormon 2:5 5 And they did also drive us forth out of the land of David. Mormon 2:6 6 And we marched forth and came to the land of Joshua, which was in the borders west by the seashore. Mormon 2:7 7 And it came to pass that we did gather in our people as fast as it were possible, that we might get them together in one body. Mormon 2:8 8 But behold, the land was filled with robbers and with Lamanites; and notwithstanding the great destruction which hung over my people, they did not repent of their evil doings; therefore there was blood and carnage spread throughout all the face of the land, both on the part of the Nephites and also on the part of the Lamanites; and it was one complete revolution throughout all the face of the land. Mormon 2:9 9 And now, the Lamanites had a king, and his name was Aaron; and he came against us with an army of forty and four thousand. And behold, I withstood him with forty and two thousand. And it came to pass that I beat him with my army that he fled before me. And behold, all this was done, and three hundred and thirty years had passed away. Mormon 2:10 10 And it came to pass that the Nephites began to repent of their iniquity, and began to cry even as had been prophesied by Samuel the prophet; for behold no man could keep that which was his own, for the thieves, and the robbers, and the murderers, and the magic art, and the witchcraft which was in the land. Mormon 2:11 11 Thus there began to be a mourning and a lamentation in all the land because of these things, and more especially among the people of Nephi. Mormon 2:12 12 And it came to pass that when I, Mormon, saw their lamentation and their mourning and their sorrow before the Lord, my heart did begin to rejoice within me, knowing the mercies and the long-suffering of the Lord, therefore supposing that he would be merciful unto them that they would again become a righteous people. Mormon 2:13 13 But behold this my joy was vain, for their sorrowing was not unto repentance, because of the goodness of God; but it was rather the sorrowing of the damned, because the Lord would not always suffer them to take happiness in sin. Mormon 2:14 14 And they did not come unto Jesus with broken hearts and contrite spirits, but they did curse God, and wish to die. Nevertheless they would struggle with the sword for their lives. Mormon 2:15 15 And it came to pass that my sorrow did return unto me again, and I saw that the day of grace was passed with them, both temporally and spiritually; for I saw thousands of them hewn down in open rebellion against their God, and heaped up as dung upon the face of the land. And thus three hundred and forty and four years had passed away. Mormon 2:16 16 And it came to pass that in the three hundred and forty and fifth year the Nephites did begin to flee before the Lamanites; and they were pursued until they came even to the land of Jashon, before it was possible to stop them in their retreat. Mormon 2:17 17 And now, the city of Jashon was near the land where Ammaron had deposited the records unto the Lord, that they might not be destroyed. And behold I had gone according to the word of Ammaron, and taken the plates of Nephi, and did make a record according to the words of Ammaron. Mormon 2:18 18 And upon the plates of Nephi I did make a full account of all the wickedness and abominations; but upon these plates I did forbear to make a full account of their wickedness and abominations, for behold, a continual scene of wickedness and abominations has been before mine eyes ever since I have been sufficient to behold the ways of man. Mormon 2:19 19 And wo is me because of their wickedness; for my heart has been filled with sorrow because of their wickedness, all my days; nevertheless, I know that I shall be lifted up at the last day. Mormon 2:20 20 And it came to pass that in this year the people of Nephi again were hunted and driven. And it came to pass that we were driven forth until we had come northward to the land which was called Shem. Mormon 2:21 21 And it came to pass that we did fortify the city of Shem, and we did gather in our people as much as it were possible, that perhaps we might save them from destruction. Mormon 2:22 22 And it came to pass in the three hundred and forty and sixth year they began to come upon us again. Mormon 2:23 23 And it came to pass that I did speak unto my people, and did urge them with great energy, that they would stand boldly before the Lamanites and fight for their wives, and their children, and their houses, and their homes. Mormon 2:24 24 And my words did arouse them somewhat to vigor, insomuch that they did not flee from before the Lamanites, but did stand with boldness against them. Mormon 2:25 25 And it came to pass that we did contend with an army of thirty thousand against an army of fifty thousand. And it came to pass that we did stand before them with such firmness that they did flee from before us. Mormon 2:26 26 And it came to pass that when they had fled we did pursue them with our armies, and did meet them again, and did beat them; nevertheless the strength of the Lord was not with us; yea, we were left to ourselves, that the Spirit of the Lord did not abide in us; therefore we had become weak like unto our brethren. Mormon 2:27 27 And my heart did sorrow because of this the great calamity of my people, because of their wickedness and their abominations. But behold, we did go forth against the Lamanites and the robbers of Gadianton, until we had again taken possession of the lands of our inheritance. Mormon 2:28 28 And the three hundred and forty and ninth year had passed away. And in the three hundred and fiftieth year we made a treaty with the Lamanites and the robbers of Gadianton, in which we did get the lands of our inheritance divided. Mormon 2:29 29 And the Lamanites did give unto us the land northward, yea, even to the narrow passage which led into the land southward. And we did give unto the Lamanites all the land southward. Mormon 3 Chapter 3 Mormon 3:1 1 And it came to pass that the Lamanites did not come to battle again until ten years more had passed away. And behold, I had employed my people, the Nephites, in preparing their lands and their arms against the time of battle. Mormon 3:2 2 And it came to pass that the Lord did say unto me: Cry unto this people--Repent ye, and come unto me, and be ye baptized, and build up again my church, and ye shall be spared. Mormon 3:3 3 And I did cry unto this people, but it was in vain; and they did not realize that it was the Lord that had spared them, and granted unto them a chance for repentance. And behold they did harden their hearts against the Lord their God. Mormon 3:4 4 And it came to pass that after this tenth year had passed away, making, in the whole, three hundred and sixty years from the coming of Christ, the king of the Lamanites sent an epistle unto me, which gave unto me to know that they were preparing to come again to battle against us. Mormon 3:5 5 And it came to pass that I did cause my people that they should gather themselves together at the land Desolation, to a city which was in the borders, by the narrow pass which led into the land southward. Mormon 3:6 6 And there we did place our armies, that we might stop the armies of the Lamanites, that they might not get possession of any of our lands; therefore we did fortify against them with all our force. Mormon 3:7 7 And it came to pass that in the three hundred and sixty and first year the Lamanites did come down to the city of Desolation to battle against us; and it came to pass that in that year we did beat them, insomuch that they did return to their own lands again. Mormon 3:8 8 And in the three hundred and sixty and second year they did come down again to battle. And we did beat them again, and did slay a great number of them, and their dead were cast into the sea. Mormon 3:9 9 And now, because of this great thing which my people, the Nephites, had done, they began to boast in their own strength, and began to swear before the heavens that they would avenge themselves of the blood of their brethren who had been slain by their enemies. Mormon 3:10 10 And they did swear by the heavens, and also by the throne of God, that they would go up to battle against their enemies, and would cut them off from the face of the land. Mormon 3:11 11 And it came to pass that I, Mormon, did utterly refuse from this time forth to be a commander and a leader of this people, because of their wickedness and abomination. Mormon 3:12 12 Behold, I had led them, notwithstanding their wickedness I had led them many times to battle, and had loved them, according to the love of God which was in me, with all my heart; and my soul had been poured out in prayer unto my God all the day long for them; nevertheless, it was without faith, because of the hardness of their hearts. Mormon 3:13 13 And thrice have I delivered them out of the hands of their enemies, and they have repented not of their sins. Mormon 3:14 14 And when they had sworn by all that had been forbidden them by our Lord and Savior Jesus Christ, that they would go up unto their enemies to battle, and avenge themselves of the blood of their brethren, behold the voice of the Lord came unto me saying: Mormon 3:15 15 Vengeance is mine, and I will repay; and because this people repented not after I had delivered them, behold, they shall be cut off from the face of the earth. Mormon 3:16 16 And it came to pass that I utterly refused to go up against mine enemies; and I did even as the Lord had commanded me; and I did stand as an idle witness to manifest unto the world the things which I saw and heard, according to the manifestations of the Spirit which had testified of things to come. Mormon 3:17 17 Therefore I write unto you, Gentiles, and also unto you, house of Israel, when the work shall commence, that ye shall be about to prepare to return to the land of your inheritance; Mormon 3:18 18 Yea, behold, I write unto all the ends of the earth; yea, unto you, twelve tribes of Israel, who shall be judged according to your works by the twelve whom Jesus chose to be his disciples in the land of Jerusalem. Mormon 3:19 19 And I write also unto the remnant of this people, who shall also be judged by the twelve whom Jesus chose in this land; and they shall be judged by the other twelve whom Jesus chose in the land of Jerusalem. Mormon 3:20 20 And these things doth the Spirit manifest unto me; therefore I write unto you all. And for this cause I write unto you, that ye may know that ye must all stand before the judgment-seat of Christ, yea, every soul who belongs to the whole human family of Adam; and ye must stand to be judged of your works, whether they be good or evil; Mormon 3:21 21 And also that ye may believe the gospel of Jesus Christ, which ye shall have among you; and also that the Jews, the covenant people of the Lord, shall have other witness besides him whom they saw and heard, that Jesus, whom they slew, was the very Christ and the very God. Mormon 3:22 22 And I would that I could persuade all ye ends of the earth to repent and prepare to stand before the judgment-seat of Christ. Mormon 4 Chapter 4 Mormon 4:1 1 And now it came to pass that in the three hundred and sixty and third year the Nephites did go up with their armies to battle against the Lamanites, out of the land Desolation. Mormon 4:2 2 And it came to pass that the armies of the Nephites were driven back again to the land of Desolation. And while they were yet weary, a fresh army of the Lamanites did come upon them; and they had a sore battle, insomuch that the Lamanites did take possession of the city Desolation, and did slay many of the Nephites, and did take many prisoners. Mormon 4:3 3 And the remainder did flee and join the inhabitants of the city Teancum. Now the city Teancum lay in the borders by the seashore; and it was also near the city Desolation. Mormon 4:4 4 And it was because the armies of the Nephites went up unto the Lamanites that they began to be smitten; for were it not for that, the Lamanites could have had no power over them. Mormon 4:5 5 But, behold, the judgments of God will overtake the wicked; and it is by the wicked that the wicked are punished; for it is the wicked that stir up the hearts of the children of men unto bloodshed. Mormon 4:6 6 And it came to pass that the Lamanites did make preparations to come against the city Teancum. Mormon 4:7 7 And it came to pass in the three hundred and sixty and fourth year the Lamanites did come against the city Teancum, that they might take possession of the city Teancum also. Mormon 4:8 8 And it came to pass that they were repulsed and driven back by the Nephites. And when the Nephites saw that they had driven the Lamanites they did again boast of their own strength; and they went forth in their own might, and took possession again of the city Desolation. Mormon 4:9 9 And now all these things had been done, and there had been thousands slain on both sides, both the Nephites and the Lamanites. Mormon 4:10 10 And it came to pass that the three hundred and sixty and sixth year had passed away, and the Lamanites came again upon the Nephites to battle; and yet the Nephites repented not of the evil they had done, but persisted in their wickedness continually. Mormon 4:11 11 And it is impossible for the tongue to describe, or for man to write a perfect description of the horrible scene of the blood and carnage which was among the people, both of the Nephites and of the Lamanites; and every heart was hardened, so that they delighted in the shedding of blood continually. Mormon 4:12 12 And there never had been so great wickedness among all the children of Lehi, nor even among all the house of Israel, according to the words of the Lord, as was among this people. Mormon 4:13 13 And it came to pass that the Lamanites did take possession of the city Desolation, and this because their number did exceed the number of the Nephites. Mormon 4:14 14 And they did also march forward against the city Teancum, and did drive the inhabitants forth out of her, and did take many prisoners both women and children, and did offer them up as sacrifices unto their idol gods. Mormon 4:15 15 And it came to pass that in the three hundred and sixty and seventh year, the Nephites being angry because the Lamanites had sacrificed their women and their children, that they did go against the Lamanites with exceedingly great anger, insomuch that they did beat again the Lamanites, and drive them out of their lands. Mormon 4:16 16 And the Lamanites did not come again against the Nephites until the three hundred and seventy and fifth year. Mormon 4:17 17 And in this year they did come down against the Nephites with all their powers; and they were not numbered because of the greatness of their number. Mormon 4:18 18 And from this time forth did the Nephites gain no power over the Lamanites, but began to be swept off by them even as a dew before the sun. Mormon 4:19 19 And it came to pass that the Lamanites did come down against the city Desolation; and there was an exceedingly sore battle fought in the land Desolation, in the which they did beat the Nephites. Mormon 4:20 20 And they fled again from before them, and they came to the city Boaz; and there they did stand against the Lamanites with exceeding boldness, insomuch that the Lamanites did not beat them until they had come again the second time. Mormon 4:21 21 And when they had come the second time, the Nephites were driven and slaughtered with an exceedingly great slaughter; their women and their children were again sacrificed unto idols. Mormon 4:22 22 And it came to pass that the Nephites did again flee from before them, taking all the inhabitants with them, both in towns and villages. Mormon 4:23 23 And now I, Mormon, seeing that the Lamanites were about to overthrow the land, therefore I did go to the hill Shim, and did take up all the records which Ammaron had hid up unto the Lord. Mormon 5 Chapter 5 Mormon 5:1 1 And it came to pass that I did go forth among the Nephites, and did repent of the oath which I had made that I would no more assist them; and they gave me command again of their armies, for they looked upon me as though I could deliver them from their afflictions. Mormon 5:2 2 But behold, I was without hope, for I knew the judgments of the Lord which should come upon them; for they repented not of their iniquities, but did struggle for their lives without calling upon that Being who created them. Mormon 5:3 3 And it came to pass that the Lamanites did come against us as we had fled to the city of Jordan; but behold, they were driven back that they did not take the city at that time. Mormon 5:4 4 And it came to pass that they came against us again, and we did maintain the city. And there were also other cities which were maintained by Nephites, which strongholds did cut them off that they could not get into the country which lay before us, to destroy the inhabitants of our land. Mormon 5:5 5 And it came to pass that whatsoever lands we had passed by, and the inhabitants thereof were not gathered in, were destroyed by the Lamanites, and their towns, and villages, and cities were burned with fire; and thus three hundred and seventy and nine years passed away. Mormon 5:6 6 And it came to pass that in the three hundred and eightieth year the Lamanites did come again against us to battle, and we did stand against them boldly; but it was all in vain, for so great were their numbers that they did tread the people of the Nephites under their feet. Mormon 5:7 7 And it came to pass that we did again take to flight, and those whose flight was swifter than the Lamanites' did escape, and those whose flight did not exceed the Lamanites' were swept down and destroyed. Mormon 5:8 8 And now behold, I, Mormon, do not desire to harrow up the souls of men in casting before them such an awful scene of blood and carnage as was laid before mine eyes; but I, knowing that these things must surely be made known, and that all things which are hid must be revealed upon the house-tops-- Mormon 5:9 9 And also that a knowledge of these things must come unto the remnant of these people, and also unto the Gentiles, who the Lord hath said should scatter this people, and this people should be counted as naught among them--therefore I write a small abridgment, daring not to give a full account of the things which I have seen, because of the commandment which I have received, and also that ye might not have too great sorrow because of the wickedness of this people. Mormon 5:10 10 And now behold, this I speak unto their seed, and also to the Gentiles who have care for the house of Israel, that realize and know from whence their blessings come. Mormon 5:11 11 For I know that such will sorrow for the calamity of the house of Israel; yea, they will sorrow for the destruction of this people; they will sorrow that this people had not repented that they might have been clasped in the arms of Jesus. Mormon 5:12 12 Now these things are written unto the remnant of the house of Jacob; and they are written after this manner, because it is known of God that wickedness will not bring them forth unto them; and they are to be hid up unto the Lord that they may come forth in his own due time. Mormon 5:13 13 And this is the commandment which I have received; and behold, they shall come forth according to the commandment of the Lord, when he shall see fit, in his wisdom. Mormon 5:14 14 And behold, they shall go unto the unbelieving of the Jews; and for this intent shall they go--that they may be persuaded that Jesus is the Christ, the Son of the living God; that the Father may bring about, through his most Beloved, his great and eternal purpose, in restoring the Jews, or all the house of Israel, to the land of their inheritance, which the Lord their God hath given them, unto the fulfilling of his covenant; Mormon 5:15 15 And also that the seed of this people may more fully believe his gospel, which shall go forth unto them from the Gentiles; for this people shall be scattered, and shall become a dark, a filthy, and a loathsome people, beyond the description of that which ever hath been amongst us, yea, even that which hath been among the Lamanites, and this because of their unbelief and idolatry. Mormon 5:16 16 For behold, the Spirit of the Lord hath already ceased to strive with their fathers; and they are without Christ and God in the world; and they are driven about as chaff before the wind. Mormon 5:17 17 They were once a delightsome people, and they had Christ for their shepherd; yea, they were led even by God the Father. Mormon 5:18 18 But now, behold, they are led about by Satan, even as chaff is driven before the wind, or as a vessel is tossed about upon the waves, without sail or anchor, or without anything wherewith to steer her; and even as she is, so are they. Mormon 5:19 19 And behold, the Lord hath reserved their blessings, which they might have received in the land, for the Gentiles who shall possess the land. Mormon 5:20 20 But behold, it shall come to pass that they shall be driven and scattered by the Gentiles; and after they have been driven and scattered by the Gentiles, behold, then will the Lord remember the covenant which he made unto Abraham and unto all the house of Israel. Mormon 5:21 21 And also the Lord will remember the prayers of the righteous, which have been put up unto him for them. Mormon 5:22 22 And then, O ye Gentiles, how can ye stand before the power of God, except ye shall repent and turn from your evil ways? Mormon 5:23 23 Know ye not that ye are in the hands of God? Know ye not that he hath all power, and at his great command the earth shall be rolled together as a scroll? Mormon 5:24 24 Therefore, repent ye, and humble yourselves before him, lest he shall come out in justice against you--lest a remnant of the seed of Jacob shall go forth among you as a lion, and tear you in pieces, and there is none to deliver. Mormon 6 Chapter 6 Mormon 6:1 1 And now I finish my record concerning the destruction of my people, the Nephites. And it came to pass that we did march forth before the Lamanites. Mormon 6:2 2 And I, Mormon, wrote an epistle unto the king of the Lamanites, and desired of him that he would grant unto us that we might gather together our people unto the land of Cumorah, by a hill which was called Cumorah, and there we could give them battle. Mormon 6:3 3 And it came to pass that the king of the Lamanites did grant unto me the thing which I desired. Mormon 6:4 4 And it came to pass that we did march forth to the land of Cumorah, and we did pitch our tents around about the hill Cumorah; and it was in a land of many waters, rivers, and fountains; and here we had hope to gain advantage over the Lamanites. Mormon 6:5 5 And when three hundred and eighty and four years had passed away, we had gathered in all the remainder of our people unto the land of Cumorah. Mormon 6:6 6 And it came to pass that when we had gathered in all our people in one to the land of Cumorah, behold I, Mormon, began to be old; and knowing it to be the last struggle of my people, and having been commanded of the Lord that I should not suffer the records which had been handed down by our fathers, which were sacred, to fall into the hands of the Lamanites, (for the Lamanites would destroy them) therefore I made this record out of the plates of Nephi, and hid up in the hill Cumorah all the records which had been entrusted to me by the hand of the Lord, save it were these few plates which I gave unto my son Moroni. Mormon 6:7 7 And it came to pass that my people, with their wives and their children, did now behold the armies of the Lamanites marching towards them; and with that awful fear of death which fills the breasts of all the wicked, did they await to receive them. Mormon 6:8 8 And it came to pass that they came to battle against us, and every soul was filled with terror because of the greatness of their numbers. Mormon 6:9 9 And it came to pass that they did fall upon my people with the sword, and with the bow, and with the arrow, and with the ax, and with all manner of weapons of war. Mormon 6:10 10 And it came to pass that my men were hewn down, yea, even my ten thousand who were with me, and I fell wounded in the midst; and they passed by me that they did not put an end to my life. Mormon 6:11 11 And when they had gone through and hewn down all my people save it were twenty and four of us, (among whom was my son Moroni) and we having survived the dead of our people, did behold on the morrow, when the Lamanites had returned unto their camps, from the top of the hill Cumorah, the ten thousand of my people who were hewn down, being led in the front by me. Mormon 6:12 12 And we also beheld the ten thousand of my people who were led by my son Moroni. Mormon 6:13 13 And behold, the ten thousand of Gidgiddonah had fallen, and he also in the midst. Mormon 6:14 14 And Lamah had fallen with his ten thousand; and Gilgal had fallen with his ten thousand; and Limhah had fallen with his ten thousand; and Jeneum had fallen with his ten thousand; and Cumenihah, and Moronihah, and Antionum, and Shiblom, and Shem, and Josh, had fallen with their ten thousand each. Mormon 6:15 15 And it came to pass that there were ten more who did fall by the sword, with their ten thousand each; yea, even all my people, save it were those twenty and four who were with me, and also a few who had escaped into the south countries, and a few who had deserted over unto the Lamanites, had fallen; and their flesh, and bones, and blood lay upon the face of the earth, being left by the hands of those who slew them to molder upon the land, and to crumble and to return to their mother earth. Mormon 6:16 16 And my soul was rent with anguish, because of the slain of my people, and I cried: Mormon 6:17 17 O ye fair ones, how could ye have departed from the ways of the Lord! O ye fair ones, how could ye have rejected that Jesus, who stood with open arms to receive you! Mormon 6:18 18 Behold, if ye had not done this, ye would not have fallen. But behold, ye are fallen, and I mourn your loss. Mormon 6:19 19 O ye fair sons and daughters, ye fathers and mothers, ye husbands and wives, ye fair ones, how is it that ye could have fallen! Mormon 6:20 20 But behold, ye are gone, and my sorrows cannot bring your return. Mormon 6:21 21 And the day soon cometh that your mortal must put on immortality, and these bodies which are now moldering in corruption must soon become incorruptible bodies; and then ye must stand before the judgment-seat of Christ to be judged according to your works and if it so be that ye are righteous, then are ye blessed with your fathers who have gone before you. Mormon 6:22 22 O that ye had repented before this great destruction had come upon you. But behold, ye are gone, and the Father, yea, the Eternal Father of heaven, knoweth your state; and he doeth with you according to his justice and mercy. Mormon 7 Chapter 7 Mormon 7:1 1 And now, behold, I would speak somewhat unto the remnant of this people who are spared, if it so be that God may give unto them my words, that they may know of the things of their fathers; yea, I speak unto you, ye remnant of the house of Israel; and these are the words which I speak: Mormon 7:2 2 Know ye that ye are of the house of Israel. Mormon 7:3 3 Know ye that ye must come unto repentance, or ye cannot be saved. Mormon 7:4 4 Know ye that ye must lay down your weapons of war, and delight no more in the shedding of blood, and take them not again, save it be that God shall command you. Mormon 7:5 5 Know ye that ye must come to the knowledge of your fathers, and repent of all your sins and iniquities, and believe in Jesus Christ, that he is the Son of God, and that he was slain by the Jews, and by the power of the Father he hath risen again, whereby he hath gained the victory over the grave; and also in him is the sting of death swallowed up. Mormon 7:6 6 And he bringeth to pass the resurrection of the dead, whereby man must be raised to stand before his judgment-seat. Mormon 7:7 7 And he hath brought to pass the redemption of the world, whereby he that is found guiltless before him at the judgment day hath it given unto him to dwell in the presence of God in his kingdom, to sing ceaseless praises with the choirs above, unto the Father, and unto the Son, and unto the Holy Ghost, which are one God, in a state of happiness which hath no end. Mormon 7:8 8 Therefore repent, and be baptized in the name of Jesus, and lay hold upon the gospel of Christ, which shall be set before you, not only in this record but also in the record which shall come unto the Gentiles from the Jews, which record shall come from the Gentiles unto you. Mormon 7:9 9 For behold, this is written for the intent that ye may believe that; and if ye believe that ye will believe this also; and if ye believe this ye will know concerning your fathers, and also the marvelous works which were wrought by the power of God among them. Mormon 7:10 10 And ye will also know that ye are a remnant of the seed of Jacob; therefore ye are numbered among the people of the first covenant; and if it so be that ye believe in Christ, and are baptized, first with water, then with fire and with the Holy Ghost, following the example of our Savior, according to that which he hath commanded us, it shall be well with you in the day of judgment. Amen. Mormon 8 Chapter 8 Mormon 8:1 1 Behold I, Moroni, do finish the record of my father, Mormon. Behold, I have but few things to write, which things I have been commanded by my father. Mormon 8:2 2 And now it came to pass that after the great and tremendous battle at Cumorah, behold, the Nephites who had escaped into the country southward were hunted by the Lamanites, until they were all destroyed. Mormon 8:3 3 And my father also was killed by them, and I even remain alone to write the sad tale of the destruction of my people. But behold, they are gone, and I fulfil the commandment of my father. And whether they will slay me, I know not. Mormon 8:4 4 Therefore I will write and hide up the records in the earth; and whither I go it mattereth not. Mormon 8:5 5 Behold, my father hath made this record, and he hath written the intent thereof. And behold, I would write it also if I had room upon the plates, but I have not; and ore I have none, for I am alone. My father hath been slain in battle, and all my kinsfolk, and I have not friends nor whither to go; and how long the Lord will suffer that I may live I know not. Mormon 8:6 6 Behold, four hundred years have passed away since the coming of our Lord and Savior. Mormon 8:7 7 And behold, the Lamanites have hunted my people, the Nephites, down from city to city and from place to place, even until they are no more; and great has been their fall; yea, great and marvelous is the destruction of my people, the Nephites. Mormon 8:8 8 And behold, it is the hand of the Lord which hath done it. And behold also, the Lamanites are at war one with another; and the whole face of this land is one continual round of murder and bloodshed; and no one knoweth the end of the war. Mormon 8:9 9 And now, behold, I say no more concerning them, for there are none save it be the Lamanites and robbers that do exist upon the face of the land. Mormon 8:10 10 And there are none that do know the true God save it be the disciples of Jesus, who did tarry in the land until the wickedness of the people was so great that the Lord would not suffer them to remain with the people; and whether they be upon the face of the land no man knoweth. Mormon 8:11 11 But behold, my father and I have seen them, and they have ministered unto us. Mormon 8:12 12 And whoso receiveth this record, and shall not condemn it because of the imperfections which are in it, the same shall know of greater things than these. Behold, I am Moroni; and were it possible, I would make all things known unto you. Mormon 8:13 13 Behold, I make an end of speaking concerning this people. I am the son of Mormon, and my father was a descendant of Nephi. Mormon 8:14 14 And I am the same who hideth up this record unto the Lord; the plates thereof are of no worth, because of the commandment of the Lord. For he truly saith that no one shall have them to get gain; but the record thereof is of great worth; and whoso shall bring it to light, him will the Lord bless. Mormon 8:15 15 For none can have power to bring it to light save it be given him of God; for God wills that it shall be done with an eye single to his glory, or the welfare of the ancient and long dispersed covenant people of the Lord. Mormon 8:16 16 And blessed be he that shall bring this thing to light; for it shall be brought out of darkness unto light, according to the word of God; yea, it shall be brought out of the earth, and it shall shine forth out of darkness, and come unto the knowledge of the people; and it shall be done by the power of God. Mormon 8:17 17 And if there be faults they be the faults of a man. But behold, we know no fault; nevertheless God knoweth all things; therefore, he that condemneth, let him be aware lest he shall be in danger of hell fire. Mormon 8:18 18 And he that saith: Show unto me, or ye shall be smitten--let him beware lest he commandeth that which is forbidden of the Lord. Mormon 8:19 19 For behold, the same that judgeth rashly shall be judged rashly again; for according to his works shall his wages be; therefore, he that smiteth shall be smitten again, of the Lord. Mormon 8:20 20 Behold what the scripture says--man shall not smite, neither shall he judge; for judgment is mine, saith the Lord, and vengeance is mine also, and I will repay. Mormon 8:21 21 And he that shall breathe out wrath and strifes against the work of the Lord, and against the covenant people of the Lord who are the house of Israel, and shall say: We will destroy the work of the Lord, and the Lord will not remember his covenant which he hath made unto the house of Israel--the same is in danger to be hewn down and cast into the fire; Mormon 8:22 22 For the eternal purposes of the Lord shall roll on, until all his promises shall be fulfilled. Mormon 8:23 23 Search the prophecies of Isaiah. Behold, I cannot write them. Yea, behold I say unto you, that those saints who have gone before me, who have possessed this land, shall cry, yea, even from the dust will they cry unto the Lord; and as the Lord liveth he will remember the covenant which he hath made with them. Mormon 8:24 24 And he knoweth their prayers, that they were in behalf of their brethren. And he knoweth their faith, for in his name could they remove mountains; and in his name could they cause the earth to shake; and by the power of his word did they cause prisons to tumble to the earth; yea, even the fiery furnace could not harm them, neither wild beasts nor poisonous serpents, because of the power of his word. Mormon 8:25 25 And behold, their prayers were also in behalf of him that the Lord should suffer to bring these things forth. Mormon 8:26 26 And no one need say they shall not come, for they surely shall, for the Lord hath spoken it; for out of the earth shall they come, by the hand of the Lord, and none can stay it; and it shall come in a day when it shall be said that miracles are done away; and it shall come even as if one should speak from the dead. Mormon 8:27 27 And it shall come in a day when the blood of saints shall cry unto the Lord, because of secret combinations and the works of darkness. Mormon 8:28 28 Yea, it shall come in a day when the power of God shall be denied, and churches become defiled and be lifted up in the pride of their hearts; yea, even in a day when leaders of churches and teachers shall rise in the pride of their hearts, even to the envying of them who belong to their churches. Mormon 8:29 29 Yea, it shall come in a day when there shall be heard of fires, and tempests, and vapors of smoke in foreign lands; Mormon 8:30 30 And there shall also be heard of wars, rumors of wars, and earthquakes in divers places. Mormon 8:31 31 Yea, it shall come in a day when there shall be great pollutions upon the face of the earth; there shall be murders, and robbing, and lying, and deceivings, and whoredoms, and all manner of abominations; when there shall be many who will say, Do this, or do that, and it mattereth not, for the Lord will uphold such at the last day. But wo unto such for they are in the gall of bitterness and in the bonds of iniquity. Mormon 8:32 32 Yea, it shall come in a day when there shall be churches built up that shall say: Come unto me, and for your money you shall be forgiven of your sins. Mormon 8:33 33 O ye wicked and perverse and stiffnecked people, why have ye built up churches unto yourselves to get gain? Why have ye transfigured the holy word of God, that ye might bring damnation upon your souls? Behold, look ye unto the revelations of God; for behold, the time cometh at that day when all these things must be fulfilled. Mormon 8:34 34 Behold, the Lord hath shown unto me great and marvelous things concerning that which must shortly come, at that day when these things shall come forth among you. Mormon 8:35 35 Behold, I speak unto you as if ye were present, and yet ye are not. But behold, Jesus Christ hath shown you unto me, and I know your doing. Mormon 8:36 36 And I know that ye do walk in the pride of your hearts; and there are none save a few only who do not lift themselves up in the pride of their hearts, unto the wearing of very fine apparel, unto envying, and strifes, and malice, and persecutions, and all manner of iniquities; and your churches, yea, even every one, have become polluted because of the pride of your hearts. Mormon 8:37 37 For behold, ye do love money, and your substance, and your fine apparel, and the adorning of your churches, more than ye love the poor and the needy, the sick and the afflicted. Mormon 8:38 38 O ye pollutions, ye hypocrites, ye teachers, who sell yourselves for that which will canker, why have ye polluted the holy church of God? Why are ye ashamed to take upon you the name of Christ? Why do ye not think that greater is the value of an endless happiness than that misery which never dies--because of the praise of the world? Mormon 8:39 39 Why do ye adorn yourselves with that which hath no life, and yet suffer the hungry, and the needy, and the naked, and the sick and the afflicted to pass by you, and notice them not? Mormon 8:40 40 Yea, why do ye build up your secret abominations to get gain, and cause that widows should mourn before the Lord, and also orphans to mourn before the Lord, and also the blood of their fathers and their husbands to cry unto the Lord from the ground, for vengeance upon your heads? Mormon 8:41 41 Behold, the sword of vengeance hangeth over you; and the time soon cometh that he avengeth the blood of the saints upon you, for he will not suffer their cries any longer. Mormon 9 Chapter 9 Mormon 9:1 1 And now, I speak also concerning those who do not believe in Christ. Mormon 9:2 2 Behold, will ye believe in the day of your visitation--behold, when the Lord shall come, yea, even that great day when the earth shall be rolled together as a scroll, and the elements shall melt with fervent heat, yea, in that great day when ye shall be brought to stand before the Lamb of God--then will ye say that there is no God? Mormon 9:3 3 Then will ye longer deny the Christ, or can ye behold the Lamb of God? Do ye suppose that ye shall dwell with him under a consciousness of your guilt? Do ye suppose that ye could be happy to dwell with that holy Being, when your souls are racked with a consciousness of guilt that ye have ever abused his laws? Mormon 9:4 4 Behold, I say unto you that ye would be more miserable to dwell with a holy and just God, under a consciousness of your filthiness before him, than ye would to dwell with the damned souls in hell. Mormon 9:5 5 For behold, when ye shall be brought to see your nakedness before God, and also the glory of God, and the holiness of Jesus Christ, it will kindle a flame of unquenchable fire upon you. Mormon 9:6 6 O then ye unbelieving, turn ye unto the Lord; cry mightily unto the Father in the name of Jesus, that perhaps ye may be found spotless, pure, fair, and white, having been cleansed by the blood of the Lamb, at that great and last day. Mormon 9:7 7 And again I speak unto you who deny the revelations of God, and say that they are done away, that there are no revelations, nor prophecies, nor gifts, nor healing, nor speaking with tongues, and the interpretation of tongues; Mormon 9:8 8 Behold I say unto you, he that denieth these things knoweth not the gospel of Christ; yea, he has not read the scriptures; if so, he does not understand them. Mormon 9:9 9 For do we not read that God is the same yesterday, today, and forever, and in him there is no variableness neither shadow of changing? Mormon 9:10 10 And now if ye have imagined up unto yourselves a god who doth vary, and in whom there is shadow of changing, then have ye imagined up unto yourselves a god who is not God of miracles. Mormon 9:11 11 But behold, I will show unto you a God of miracles, even the God of Abraham, and the God of Isaac, and the God of Jacob; and it is that same God who created the heavens and the earth, and all things that in them are. Mormon 9:12 12 Behold he created Adam, and by Adam came the fall of man. And because of the fall of man came Jesus Christ, even the Father and the Son; and because of Jesus Christ came the redemption of man. Mormon 9:13 13 And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awakened by the power of God when the trump shall sound; and they shall come forth, both small and great, and all shall stand before his bar, being redeemed and loosed from this eternal band of death, which death is a temporal death. Mormon 9:14 14 And then cometh the judgment of the Holy One upon them; and then cometh the time that he that is filthy shall be filthy still; and he that is righteous shall be righteous still; he that is happy shall be happy still; and he that is unhappy shall be unhappy still. Mormon 9:15 15 And now, O all ye that have imagined up unto yourselves a god who can do no miracles, I would ask of you, have all these things passed, of which I have spoken? Has the end come yet? Behold I say unto you, Nay; and God has not ceased to be a God of miracles. Mormon 9:16 16 Behold, are not the things that God hath wrought marvelous in our eyes? Yea, and who can comprehend the marvelous works of God? Mormon 9:17 17 Who shall say that it was not a miracle that by his word the heaven and the earth should be; and by the power of his word man was created of the dust of the earth; and by the power of his word have miracles been wrought? Mormon 9:18 18 And who shall say that Jesus Christ did not many mighty miracles? And there were many mighty miracles wrought by the hands of the apostles. Mormon 9:19 19 And if there were miracles wrought then, why has God ceased to be a God of miracles and yet be an unchangeable Being? And behold, I say unto you he changeth not; if so he would cease to be God; and he ceaseth not to be God, and is a God of miracles. Mormon 9:20 20 And the reason why he ceaseth to do miracles among the children of men is because that they dwindle in unbelief, and depart from the right way, and know not the God in whom they should trust. Mormon 9:21 21 Behold, I say unto you that whoso believeth in Christ, doubting nothing, whatsoever he shall ask the Father in the name of Christ it shall be granted him; and this promise is unto all, even unto the ends of the earth. Mormon 9:22 22 For behold, thus said Jesus Christ, the Son of God, unto his disciples who should tarry, yea, and also to all his disciples, in the hearing of the multitude: Go ye into all the world, and preach the gospel to every creature; Mormon 9:23 23 And he that believeth and is baptized shall be saved, but he that believeth not shall be damned; Mormon 9:24 24 And these signs shall follow them that believe--in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover; Mormon 9:25 25 And whosoever shall believe in my name, doubting nothing, unto him will I confirm all my words, even unto the ends of the earth. Mormon 9:26 26 And now, behold, who can stand against the works of the Lord? Who can deny his sayings? Who will rise up against the almighty power of the Lord? Who will despise the works of the Lord? Who will despise the children of Christ? Behold, all ye who are despisers of the works of the Lord, for ye shall wonder and perish. Mormon 9:27 27 O then despise not, and wonder not, but hearken unto the words of the Lord, and ask the Father in the name of Jesus for what things soever ye shall stand in need. Doubt not, but be believing, and begin as in times of old, and come unto the Lord with all your heart, and work out your own salvation with fear and trembling before him. Mormon 9:28 28 Be wise in the days of your probation; strip yourselves of all uncleanness; ask not, that ye may consume it on your lusts, but ask with a firmness unshaken, that ye will yield to no temptation, but that ye will serve the true and living God. Mormon 9:29 29 See that ye are not baptized unworthily; see that ye partake not of the sacrament of Christ unworthily; but see that ye do all things in worthiness, and do it in the name of Jesus Christ, the Son of the living God; and if ye do this, and endure to the end, ye will in nowise be cast out. Mormon 9:30 30 Behold, I speak unto you as though I spake from the dead; for I know that ye shall have my words. Mormon 9:31 31 Condemn me not because of mine imperfection, neither my father, because of his imperfection, neither them who have written before him; but rather give thanks unto God that he hath made manifest unto you our imperfections, that ye may learn to be more wise than we have been. Mormon 9:32 32 And now, behold, we have written this record according to our knowledge, in the characters which are called among us the reformed Egyptian, being handed down and altered by us, according to our manner of speech. Mormon 9:33 33 And if our plates had been sufficiently large we should have written in Hebrew; but the Hebrew hath been altered by us also; and if we could have written in Hebrew, behold, ye would have had no imperfection in our record. Mormon 9:34 34 But the Lord knoweth the things which we have written, and also that none other people knoweth our language; and because that none other people knoweth our language, therefore he hath prepared means for the interpretation thereof. Mormon 9:35 35 And these things are written that we may rid our garments of the blood of our brethren, who have dwindled in unbelief. Mormon 9:36 36 And behold, these things which we have desired concerning our brethren, yea, even their restoration to the knowledge of Christ, are according to the prayers of all the saints who have dwelt in the land. Mormon 9:37 37 And may the Lord Jesus Christ grant that their prayers may be answered according to their faith; and may God the Father remember the covenant which he hath made with the house of Israel; and may he bless them forever, through faith on the name of Jesus Christ. Amen. THE BOOK OF ETHER The record of the Jaredites, taken from the twenty-four plates found by the people of Limhi in the days of king Mosiah. Ether 1 Chapter 1 Ether 1:1 1 And now I, Moroni, proceed to give an account of those ancient inhabitants who were destroyed by the hand of the Lord upon the face of this north country. Ether 1:2 2 And I take mine account from the twenty and four plates which were found by the people of Limhi, which is called the Book of Ether. Ether 1:3 3 And as I suppose that the first part of this record, which speaks concerning the creation of the world, and also of Adam, and an account from that time even to the great tower, and whatsoever things transpired among the children of men until that time, is had among the Jews-- Ether 1:4 4 Therefore I do not write those things which transpired from the days of Adam until that time; but they are had upon the plates; and whoso findeth them, the same will have power that he may get the full account. Ether 1:5 5 But behold, I give not the full account, but a part of the account I give, from the tower down until they were destroyed. Ether 1:6 6 And on this wise do I give the account. He that wrote this record was Ether, and he was a descendant of Coriantor. Ether 1:7 7 Coriantor was the son of Moron. Ether 1:8 8 And Moron was the son of Ethem. Ether 1:9 9 And Ethem was the son of Ahah. Ether 1:10 10 And Ahah was the son of Seth. Ether 1:11 11 And Seth was the son of Shiblon. Ether 1:12 12 And Shiblon was the son of Com. Ether 1:13 13 And Com was the son of Coriantum. Ether 1:14 14 And Coriantum was the son of Amnigaddah. Ether 1:15 15 And Amnigaddah was the son of Aaron. Ether 1:16 16 And Aaron was a descendant of Heth, who was the son of Hearthom. Ether 1:17 17 And Hearthom was the son of Lib. Ether 1:18 18 And Lib was the son of Kish. Ether 1:19 19 And Kish was the son of Corom. Ether 1:20 20 And Corom was the son of Levi. Ether 1:21 21 And Levi was the son of Kim. Ether 1:22 22 And Kim was the son of Morianton. Ether 1:23 23 And Morianton was a descendant of Riplakish. Ether 1:24 24 And Riplakish was the son of Shez. Ether 1:25 25 And Shez was the son of Heth. Ether 1:26 26 And Heth was the son of Com. Ether 1:27 27 And Com was the son of Coriantum. Ether 1:28 28 And Coriantum was the son of Emer. Ether 1:29 29 And Emer was the son of Omer. Ether 1:30 30 And Omer was the son of Shule. Ether 1:31 31 And Shule was the son of Kib. Ether 1:32 32 And Kib was the son of Orihah, who was the son of Jared; Ether 1:33 33 Which Jared came forth with his brother and their families, with some others and their families, from the great tower, at the time the Lord confounded the language of the people, and swore in his wrath that they should be scattered upon all the face of the earth; and according to the word of the Lord the people were scattered. Ether 1:34 34 And the brother of Jared being a large and mighty man, and a man highly favored of the Lord, Jared, his brother, said unto him: Cry unto the Lord, that he will not confound us that we may not understand our words. Ether 1:35 35 And it came to pass that the brother of Jared did cry unto the Lord, and the Lord had compassion upon Jared; therefore he did not confound the language of Jared; and Jared and his brother were not confounded. Ether 1:36 36 Then Jared said unto his brother: Cry again unto the Lord, and it may be that he will turn away his anger from them who are our friends, that he confound not their language. Ether 1:37 37 And it came to pass that the brother of Jared did cry unto the Lord, and the Lord had compassion upon their friends and their families also, that they were not confounded. Ether 1:38 38 And it came to pass that Jared spake again unto his brother, saying: Go and inquire of the Lord whether he will drive us out of the land, and if he will drive us out of the land, cry unto him whither we shall go. And who knoweth but the Lord will carry us forth into a land which is choice above all the earth? And if it so be, let us be faithful unto the Lord, that we may receive it for our inheritance. Ether 1:39 39 And it came to pass that the brother of Jared did cry unto the Lord according to that which had been spoken by the mouth of Jared. Ether 1:40 40 And it came to pass that the Lord did hear the brother of Jared, and had compassion upon him, and said unto him: Ether 1:41 41 Go to and gather together thy flocks, both male and female, of every kind; and also of the seed of the earth of every kind; and thy families; and also Jared thy brother and his family; and also thy friends and their families, and the friends of Jared and their families. Ether 1:42 42 And when thou hast done this thou shalt go at the head of them down into the valley which is northward. And there will I meet thee, and I will go before thee into a land which is choice above all the lands of the earth. Ether 1:43 43 And there will I bless thee and thy seed, and raise up unto me of thy seed, and of the seed of thy brother, and they who shall go with thee, a great nation. And there shall be none greater than the nation which I will raise up unto me of thy seed, upon all the face of the earth. And thus I will do unto thee because this long time ye have cried unto me. Ether 2 Chapter 2 Ether 2:1 1 And it came to pass that Jared and his brother, and their families, and also the friends of Jared and his brother and their families, went down into the valley which was northward, (and the name of the valley was Nimrod, being called after the mighty hunter) with their flocks which they had gathered together, male and female, of every kind. Ether 2:2 2 And they did also lay snares and catch fowls of the air; and they did also prepare a vessel, in which they did carry with them the fish of the waters. Ether 2:3 3 And they did also carry with them deseret, which, by interpretation, is a honey bee; and thus they did carry with them swarms of bees, and all manner of that which was upon the face of the land, seeds of every kind. Ether 2:4 4 And it came to pass that when they had come down into the valley of Nimrod the Lord came down and talked with the brother of Jared; and he was in a cloud, and the brother of Jared saw him not. Ether 2:5 5 And it came to pass that the Lord commanded them that they should go forth into the wilderness, yea, into that quarter where there never had man been. And it came to pass that the Lord did go before them, and did talk with them as he stood in a cloud, and gave directions whither they should travel. Ether 2:6 6 And it came to pass that they did travel in the wilderness, and did build barges, in which they did cross many waters, being directed continually by the hand of the Lord. Ether 2:7 7 And the Lord would not suffer that they should stop beyond the sea in the wilderness, but he would that they should come forth even unto the land of promise, which was choice above all other lands, which the Lord God had preserved for a righteous people. Ether 2:8 8 And he had sworn in his wrath unto the brother of Jared, that whoso should possess this land of promise, from that time henceforth and forever, should serve him, the true and only God, or they should be swept off when the fulness of his wrath should come upon them. Ether 2:9 9 And now, we can behold the decrees of God concerning this land, that it is a land of promise; and whatsoever nation shall possess it shall serve God, or they shall be swept off when the fulness of his wrath shall come upon them. And the fulness of his wrath cometh upon them when they are ripened in iniquity. Ether 2:10 10 For behold, this is a land which is choice above all other lands; wherefore he that doth possess it shall serve God or shall be swept off; for it is the everlasting decree of God. And it is not until the fulness of iniquity among the children of the land, that they are swept off. Ether 2:11 11 And this cometh unto you, O ye Gentiles, that ye may know the decrees of God--that ye may repent, and not continue in your iniquities until the fulness come, that ye may not bring down the fulness of the wrath of God upon you as the inhabitants of the land have hitherto done. Ether 2:12 12 Behold, this is a choice land, and whatsoever nation shall possess it shall be free from bondage, and from captivity, and from all other nations under heaven, if they will but serve the God of the land, who is Jesus Christ, who hath been manifested by the things which we have written. Ether 2:13 13 And now I proceed with my record; for behold, it came to pass that the Lord did bring Jared and his brethren forth even to that great sea which divideth the lands. And as they came to the sea they pitched their tents; and they called the name of the place Moriancumer; and they dwelt in tents, and dwelt in tents upon the seashore for the space of four years. Ether 2:14 14 And it came to pass at the end of four years that the Lord came again unto the brother of Jared, and stood in a cloud and talked with him. And for the space of three hours did the Lord talk with the brother of Jared, and chastened him because he remembered not to call upon the name of the Lord. Ether 2:15 15 And the brother of Jared repented of the evil which he had done, and did call upon the name of the Lord for his brethren who were with him. And the Lord said unto him: I will forgive thee and thy brethren of their sins; but thou shalt not sin any more, for ye shall remember that my Spirit will not always strive with man; wherefore, if ye will sin until ye are fully ripe ye shall be cut off from the presence of the Lord. And these are my thoughts upon the land which I shall give you for your inheritance; for it shall be a land choice above all other lands. Ether 2:16 16 And the Lord said: Go to work and build, after the manner of barges which ye have hitherto built. And it came to pass that the brother of Jared did go to work, and also his brethren, and built barges after the manner which they had built, according to the instructions of the Lord. And they were small, and they were light upon the water, even like unto the lightness of a fowl upon the water. Ether 2:17 17 And they were built after a manner that they were exceedingly tight, even that they would hold water like unto a dish; and the bottom thereof was tight like unto a dish; and the sides thereof were tight like unto a dish; and the ends thereof were peaked; and the top thereof was tight like unto a dish; and the length thereof was the length of a tree; and the door thereof, when it was shut, was tight like unto a dish. Ether 2:18 18 And it came to pass that the brother of Jared cried unto the Lord, saying: O Lord, I have performed the work which thou hast commanded me, and I have made the barges according as thou hast directed me. Ether 2:19 19 And behold, O Lord, in them there is no light; whither shall we steer? And also we shall perish, for in them we cannot breathe, save it is the air which is in them; therefore we shall perish. Ether 2:20 20 And the Lord said unto the brother of Jared: Behold, thou shalt make a hole in the top, and also in the bottom; and when thou shalt suffer for air thou shalt unstop the hole and receive air. And if it be so that the water come in upon thee, behold, ye shall stop the hole, that ye may not perish in the flood. Ether 2:21 21 And it came to pass that the brother of Jared did so, according as the Lord had commanded. Ether 2:22 22 And he cried again unto the Lord saying: O Lord, behold I have done even as thou hast commanded me; and I have prepared the vessels for my people, and behold there is no light in them. Behold, O Lord, wilt thou suffer that we shall cross this great water in darkness? Ether 2:23 23 And the Lord said unto the brother of Jared: What will ye that I should do that ye may have light in your vessels? For behold, ye cannot have windows, for they will be dashed in pieces; neither shall ye take fire with you, for ye shall not go by the light of fire. Ether 2:24 24 For behold, ye shall be as a whale in the midst of the sea; for the mountain waves shall dash upon you. Nevertheless, I will bring you up again out of the depths of the sea; for the winds have gone forth out of my mouth, and also the rains and the floods have I sent forth. Ether 2:25 25 And behold, I prepare you against these things; for ye cannot cross this great deep save I prepare you against the waves of the sea, and the winds which have gone forth, and the floods which shall come. Therefore what will ye that I should prepare for you that ye may have light when ye are swallowed up in the depths of the sea? Ether 3 Chapter 3 Ether 3:1 1 And it came to pass that the brother of Jared, (now the number of the vessels which had been prepared was eight) went forth unto the mount, which they called the mount Shelem, because of its exceeding height, and did molten out of a rock sixteen small stones; and they were white and clear, even as transparent glass; and he did carry them in his hands upon the top of the mount, and cried again unto the Lord, saying: Ether 3:2 2 O Lord, thou hast said that we must be encompassed about by the floods. Now behold, O Lord, and do not be angry with thy servant because of his weakness before thee; for we know that thou art holy and dwellest in the heavens, and that we are unworthy before thee; because of the fall our natures have become evil continually; nevertheless, O Lord, thou hast given us a commandment that we must call upon thee, that from thee we may receive according to our desires. Ether 3:3 3 Behold, O Lord, thou hast smitten us because of our iniquity, and hast driven us forth, and for these many years we have been in the wilderness; nevertheless, thou hast been merciful unto us. O Lord, look upon me in pity, and turn away thine anger from this thy people, and suffer not that they shall go forth across this raging deep in darkness; but behold these things which I have molten out of the rock. Ether 3:4 4 And I know, O Lord, that thou hast all power, and can do whatsoever thou wilt for the benefit of man; therefore touch these stones, O Lord, with thy finger, and prepare them that they may shine forth in darkness; and they shall shine forth unto us in the vessels which we have prepared, that we may have light while we shall cross the sea. Ether 3:5 5 Behold, O Lord, thou canst do this. We know that thou art able to show forth great power, which looks small unto the understanding of men. Ether 3:6 6 And it came to pass that when the brother of Jared had said these words, behold, the Lord stretched forth his hand and touched the stones one by one with his finger. And the veil was taken from off the eyes of the brother of Jared, and he saw the finger of the Lord; and it was as the finger of a man, like unto flesh and blood; and the brother of Jared fell down before the Lord, for he was struck with fear. Ether 3:7 7 And the Lord saw that the brother of Jared had fallen to the earth; and the Lord said unto him: Arise, why hast thou fallen? Ether 3:8 8 And he saith unto the Lord: I saw the finger of the Lord, and I feared lest he should smite me; for I knew not that the Lord had flesh and blood. Ether 3:9 9 And the Lord said unto him: Because of thy faith thou hast seen that I shall take upon me flesh and blood; and never has man come before me with such exceeding faith as thou hast; for were it not so ye could not have seen my finger. Sawest thou more than this? Ether 3:10 10 And he answered: Nay; Lord, show thyself unto me. Ether 3:11 11 And the Lord said unto him: Believest thou the words which I shall speak? Ether 3:12 12 And he answered: Yea, Lord, I know that thou speakest the truth, for thou art a God of truth, and canst not lie. Ether 3:13 13 And when he had said these words, behold, the Lord showed himself unto him, and said: Because thou knowest these things ye are redeemed from the fall; therefore ye are brought back into my presence; therefore I show myself unto you. Ether 3:14 14 Behold, I am he who was prepared from the foundation of the world to redeem my people. Behold, I am Jesus Christ. I am the Father and the Son. In me shall all mankind have life, and that eternally, even they who shall believe on my name; and they shall become my sons and my daughters. Ether 3:15 15 And never have I showed myself unto man whom I have created, for never has man believed in me as thou hast. Seest thou that ye are created after mine own image? Yea, even all men were created in the beginning after mine own image. Ether 3:16 16 Behold, this body, which ye now behold, is the body of my spirit; and man have I created after the body of my spirit; and even as I appear unto thee to be in the spirit will I appear unto my people in the flesh. Ether 3:17 17 And now, as I, Moroni, said I could not make a full account of these things which are written therefore it sufficeth me to say that Jesus showed himself unto this man in the spirit, even after the manner and in the likeness of the same body even as he showed himself unto the Nephites. Ether 3:18 18 And he ministered unto him even as he ministered unto the Nephites; and all this, that this man might know that he was God, because of the many great works which the Lord had showed unto him. Ether 3:19 19 And because of the knowledge of this man he could not be kept from beholding within the veil; and he saw the finger of Jesus, which, when he saw, he fell with fear; for he knew that it was the finger of the Lord; and he had faith no longer, for he knew, nothing doubting. Ether 3:20 20 Wherefore, having this perfect knowledge of God, he could not be kept from within the veil; therefore he saw Jesus; and he did minister unto him. Ether 3:21 21 And it came to pass that the Lord said unto the brother of Jared: Behold, thou shalt not suffer these things which ye have seen and heard to go forth unto the world, until the time cometh that I shall glorify my name in the flesh; wherefore, ye shall treasure up the things which ye have seen and heard, and show it to no man. Ether 3:22 22 And behold, when ye shall come unto me, ye shall write them and shall seal them up, that no one can interpret them; for ye shall write them in a language that they cannot be read. Ether 3:23 23 And behold, these two stones will I give unto thee, and ye shall seal them up also with the things which ye shall write. Ether 3:24 24 For behold, the language which ye shall write I have confounded; wherefore I will cause in my own due time that these stones shall magnify to the eyes of men these things which ye shall write. Ether 3:25 25 And when the Lord had said these words, he showed unto the brother of Jared all the inhabitants of the earth which had been, and also all that would be; and he withheld them not from his sight, even unto the ends of the earth. Ether 3:26 26 For he had said unto him in times before, that if he would believe in him that he could show unto him all things--it should be shown unto him; therefore the Lord could not withhold anything from him, for he knew that the Lord could show him all things. Ether 3:27 27 And the Lord said unto him: Write these things and seal them up; and I will show them in mine own due time unto the children of men. Ether 3:28 28 And it came to pass that the Lord commanded him that he should seal up the two stones which he had received, and show them not, until the Lord should show them unto the children of men. Ether 4 Chapter 4 Ether 4:1 1 And the Lord commanded the brother of Jared to go down out of the mount from the presence of the Lord, and write the things which he had seen; and they were forbidden to come unto the children of men until after that he should be lifted up upon the cross; and for this cause did king Mosiah keep them, that they should not come unto the world until after Christ should show himself unto his people. Ether 4:2 2 And after Christ truly had showed himself unto his people he commanded that they should be made manifest. Ether 4:3 3 And now, after that, they have all dwindled in unbelief; and there is none save it be the Lamanites, and they have rejected the gospel of Christ; therefore I am commanded that I should hide them up again in the earth. Ether 4:4 4 Behold, I have written upon these plates the very things which the brother of Jared saw; and there never were greater things made manifest than those which were made manifest unto the brother of Jared. Ether 4:5 5 Wherefore the Lord hath commanded me to write them; and I have written them. And he commanded me that I should seal them up; and he also hath commanded that I should seal up the interpretation thereof; wherefore I have sealed up the interpreters, according to the commandment of the Lord. Ether 4:6 6 For the Lord said unto me: They shall not go forth unto the Gentiles until the day that they shall repent of their iniquity, and become clean before the Lord. Ether 4:7 7 And in that day that they shall exercise faith in me, saith the Lord, even as the brother of Jared did, that they may become sanctified in me, then will I manifest unto them the things which the brother of Jared saw, even to the unfolding unto them all my revelations, saith Jesus Christ, the Son of God, the Father of the heavens and of the earth, and all things that in them are. Ether 4:8 8 And he that will contend against the word of the Lord, let him be accursed; and he that shall deny these things, let him be accursed; for unto them will I show no greater things, saith Jesus Christ; for I am he who speaketh. Ether 4:9 9 And at my command the heavens are opened and are shut; and at my word the earth shall shake; and at my command the inhabitants thereof shall pass away, even so as by fire. Ether 4:10 10 And he that believeth not my words believeth not my disciples; and if it so be that I do not speak, judge ye; for ye shall know that it is I that speaketh, at the last day. Ether 4:11 11 But he that believeth these things which I have spoken, him will I visit with the manifestations of my Spirit, and he shall know and bear record. For because of my Spirit he shall know that these things are true; for it persuadeth men to do good. Ether 4:12 12 And whatsoever thing persuadeth men to do good is of me; for good cometh of none save it be of me. I am the same that leadeth men to all good; he that will not believe my words will not believe me--that I am; and he that will not believe me will not believe the Father who sent me. For behold, I am the Father, I am the light, and the life, and the truth of the world. Ether 4:13 13 Come unto me, O ye Gentiles, and I will show unto you the greater things, the knowledge which is hid up because of unbelief. Ether 4:14 14 Come unto me, O ye house of Israel, and it shall be made manifest unto you how great things the Father hath laid up for you, from the foundation of the world; and it hath not come unto you, because of unbelief. Ether 4:15 15 Behold, when ye shall rend that veil of unbelief which doth cause you to remain in your awful state of wickedness, and hardness of heart, and blindness of mind, then shall the great and marvelous things which have been hid up from the foundation of the world from you--yea, when ye shall call upon the Father in my name, with a broken heart and a contrite spirit, then shall ye know that the Father hath remembered the covenant which he made unto your fathers, O house of Israel. Ether 4:16 16 And then shall my revelations which I have caused to be written by my servant John be unfolded in the eyes of all the people. Remember, when ye see these things, ye shall know that the time is at hand that they shall be made manifest in very deed. Ether 4:17 17 Therefore, when ye shall receive this record ye may know that the work of the Father has commenced upon all the face of the land. Ether 4:18 18 Therefore, repent all ye ends of the earth, and come unto me, and believe in my gospel, and be baptized in my name; for he that believeth and is baptized shall be saved; but he that believeth not shall be damned; and signs shall follow them that believe in my name. Ether 4:19 19 And blessed is he that is found faithful unto my name at the last day, for he shall be lifted up to dwell in the kingdom prepared for him from the foundation of the world. And behold it is I that hath spoken it. Amen. Ether 5 Chapter 5 Ether 5:1 1 And now I, Moroni, have written the words which were commanded me, according to my memory; and I have told you the things which I have sealed up; therefore touch them not in order that ye may translate; for that thing is forbidden you, except by and by it shall be wisdom in God. Ether 5:2 2 And behold, ye may be privileged that ye may show the plates unto those who shall assist to bring forth this work; Ether 5:3 3 And unto three shall they be shown by the power of God; wherefore they shall know of a surety that these things are true. Ether 5:4 4 And in the mouth of three witnesses shall these things be established; and the testimony of three, and this work, in the which shall be shown forth the power of God and also his word, of which the Father, and the Son, and the Holy Ghost bear record--and all this shall stand as a testimony against the world at the last day. Ether 5:5 5 And if it so be that they repent and come unto the Father in the name of Jesus, they shall be received into the kingdom of God. Ether 5:6 6 And now, if I have no authority for these things, judge ye; for ye shall know that I have authority when ye shall see me, and we shall stand before God at the last day. Amen. Ether 6 Chapter 6 Ether 6:1 1 And now I, Moroni, proceed to give the record of Jared and his brother. Ether 6:2 2 For it came to pass after the Lord had prepared the stones which the brother of Jared had carried up into the mount, the brother of Jared came down out of the mount, and he did put forth the stones into the vessels which were prepared, one in each end thereof; and behold, they did give light unto the vessels. Ether 6:3 3 And thus the Lord caused stones to shine in darkness, to give light unto men, women, and children, that they might not cross the great waters in darkness. Ether 6:4 4 And it came to pass that when they had prepared all manner of food, that thereby they might subsist upon the water, and also food for their flocks and herds, and whatsoever beast or animal or fowl that they should carry with them--and it came to pass that when they had done all these things they got aboard of their vessels or barges, and set forth into the sea, commending themselves unto the Lord their God. Ether 6:5 5 And it came to pass that the Lord God caused that there should be a furious wind blow upon the face of the waters, towards the promised land; and thus they were tossed upon the waves of the sea before the wind. Ether 6:6 6 And it came to pass that they were many times buried in the depths of the sea, because of the mountain waves which broke upon them, and also the great and terrible tempests which were caused by the fierceness of the wind. Ether 6:7 7 And it came to pass that when they were buried in the deep there was no water that could hurt them, their vessels being tight like unto a dish, and also they were tight like unto the ark of Noah; therefore when they were encompassed about by many waters they did cry unto the Lord, and he did bring them forth again upon the top of the waters. Ether 6:8 8 And it came to pass that the wind did never cease to blow towards the promised land while they were upon the waters; and thus they were driven forth before the wind. Ether 6:9 9 And they did sing praises unto the Lord; yea, the brother of Jared did sing praises unto the Lord, and he did thank and praise the Lord all the day long; and when the night came, they did not cease to praise the Lord. Ether 6:10 10 And thus they were driven forth; and no monster of the sea could break them, neither whale that could mar them; and they did have light continually, whether it was above the water or under the water. Ether 6:11 11 And thus they were driven forth, three hundred and forty and four days upon the water. Ether 6:12 12 And they did land upon the shore of the promised land. And when they had set their feet upon the shores of the promised land they bowed themselves down upon the face of the land, and did humble themselves before the Lord, and did shed tears of joy before the Lord, because of the multitude of his tender mercies over them. Ether 6:13 13 And it came to pass that they went forth upon the face of the land, and began to till the earth. Ether 6:14 14 And Jared had four sons; and they were called Jacom, and Gilgah, and Mahah, and Orihah. Ether 6:15 15 And the brother of Jared also begat sons and daughters. Ether 6:16 16 And the friends of Jared and his brother were in number about twenty and two souls; and they also begat sons and daughters before they came to the promised land; and therefore they began to be many. Ether 6:17 17 And they were taught to walk humbly before the Lord; and they were also taught from on high. Ether 6:18 18 And it came to pass that they began to spread upon the face of the land, and to multiply and to till the earth; and they did wax strong in the land. Ether 6:19 19 And the brother of Jared began to be old, and saw that he must soon go down to the grave; wherefore he said unto Jared: Let us gather together our people that we may number them, that we may know of them what they will desire of us before we go down to our graves. Ether 6:20 20 And accordingly the people were gathered together. Now the number of the sons and the daughters of the brother of Jared were twenty and two souls; and the number of sons and daughters of Jared were twelve, he having four sons. Ether 6:21 21 And it came to pass that they did number their people; and after that they had numbered them, they did desire of them the things which they would that they should do before they went down to their graves. Ether 6:22 22 And it came to pass that the people desired of them that they should anoint one of their sons to be a king over them. Ether 6:23 23 And now behold, this was grievous unto them. And the brother of Jared said unto them: Surely this thing leadeth into captivity. Ether 6:24 24 But Jared said unto his brother: Suffer them that they may have a king. And therefore he said unto them: Choose ye out from among our sons a king, even whom ye will. Ether 6:25 25 And it came to pass that they chose even the firstborn of the brother of Jared; and his name was Pagag. And it came to pass that he refused and would not be their king. And the people would that his father should constrain him, but his father would not; and he commanded them that they should constrain no man to be their king. Ether 6:26 26 And it came to pass that they chose all the brothers of Pagag, and they would not. Ether 6:27 27 And it came to pass that neither would the sons of Jared, even all save it were one; and Orihah was anointed to be king over the people. Ether 6:28 28 And he began to reign, and the people began to prosper; and they became exceedingly rich. Ether 6:29 29 And it came to pass that Jared died, and his brother also. Ether 6:30 30 And it came to pass that Orihah did walk humbly before the Lord, and did remember how great things the Lord had done for his father, and also taught his people how great things the Lord had done for their fathers. Ether 7 Chapter 7 Ether 7:1 1 And it came to pass that Orihah did execute judgment upon the land in righteousness all his days, whose days were exceedingly many. Ether 7:2 2 And he begat sons and daughters; yea, he begat thirty and one, among whom were twenty and three sons. Ether 7:3 3 And it came to pass that he also begat Kib in his old age. And it came to pass that Kib reigned in his stead; and Kib begat Corihor. Ether 7:4 4 And when Corihor was thirty and two years old he rebelled against his father, and went over and dwelt in the land of Nehor; and he begat sons and daughters, and they became exceedingly fair; wherefore Corihor drew away many people after him. Ether 7:5 5 And when he had gathered together an army he came up unto the land of Moron where the king dwelt, and took him captive, which brought to pass the saying of the brother of Jared that they would be brought into captivity. Ether 7:6 6 Now the land of Moron, where the king dwelt, was near the land which is called Desolation by the Nephites. Ether 7:7 7 And it came to pass that Kib dwelt in captivity, and his people under Corihor his son, until he became exceedingly old; nevertheless Kib begat Shule in his old age, while he was yet in captivity. Ether 7:8 8 And it came to pass that Shule was angry with his brother; and Shule waxed strong, and became mighty as to the strength of a man; and he was also mighty in judgment. Ether 7:9 9 Wherefore, he came to the hill Ephraim, and he did molten out of the hill, and made swords out of steel for those whom he had drawn away with him; and after he had armed them with swords he returned to the city Nehor and gave battle unto his brother Corihor, by which means he obtained the kingdom and restored it unto his father Kib. Ether 7:10 10 And now because of the thing which Shule had done, his father bestowed upon him the kingdom; therefore he began to reign in the stead of his father. Ether 7:11 11 And it came to pass that he did execute judgment in righteousness; and he did spread his kingdom upon all the face of the land, for the people had become exceedingly numerous. Ether 7:12 12 And it came to pass that Shule also begat many sons and daughters. Ether 7:13 13 And Corihor repented of the many evils which he had done; wherefore Shule gave him power in his kingdom. Ether 7:14 14 And it came to pass that Corihor had many sons and daughters. And among the sons of Corihor there was one whose name was Noah. Ether 7:15 15 And it came to pass that Noah rebelled against Shule, the king, and also his father Corihor, and drew away Cohor his brother, and also all his brethren and many of the people. Ether 7:16 16 And he gave battle unto Shule the king, in which he did obtain the land of their first inheritance; and he became a king over that part of the land. Ether 7:17 17 And it came to pass that he gave battle again unto Shule, the king; and he took Shule, the king, and carried him away captive into Moron. Ether 7:18 18 And it came to pass as he was about to put him to death, the sons of Shule crept into the house of Noah by night and slew him, and broke down the door of the prison and brought out their father, and placed him upon his throne in his own kingdom. Ether 7:19 19 Wherefore, the son of Noah did build up his kingdom in his stead; nevertheless they did not gain power any more over Shule the king, and the people who were under the reign of Shule the king did prosper exceedingly and wax great. Ether 7:20 20 And the country was divided; and there were two kingdoms, the kingdom of Shule, and the kingdom of Cohor, the son of Noah. Ether 7:21 21 And Cohor, the son of Noah, caused that his people should give battle unto Shule, in which Shule did beat them and did slay Cohor. Ether 7:22 22 And now Cohor had a son who was called Nimrod; and Nimrod gave up the kingdom of Cohor unto Shule, and he did gain favor in the eyes of Shule; wherefore Shule did bestow great favors upon him, and he did do in the kingdom of Shule according to his desires. Ether 7:23 23 And also in the reign of Shule there came prophets among the people, who were sent from the Lord, prophesying that the wickedness and idolatry of the people was bringing a curse upon the land, and they should be destroyed if they did not repent. Ether 7:24 24 And it came to pass that the people did revile against the prophets, and did mock them. And it came to pass that king Shule did execute judgment against all those who did revile against the prophets. Ether 7:25 25 And he did execute a law throughout all the land, which gave power unto the prophets that they should go whithersoever they would; and by this cause the people were brought unto repentance. Ether 7:26 26 And because the people did repent of their iniquities and idolatries the Lord did spare them, and they began to prosper again in the land. And it came to pass that Shule begat sons and daughters in his old age. Ether 7:27 27 And there were no more wars in the days of Shule; and he remembered the great things that the Lord had done for his fathers in bringing them across the great deep into the promised land; wherefore he did execute judgment in righteousness all his days. Ether 8 Chapter 8 Ether 8:1 1 And it came to pass that he begat Omer, and Omer reigned in his stead. And Omer begat Jared; and Jared begat sons and daughters. Ether 8:2 2 And Jared rebelled against his father, and came and dwelt in the land of Heth. And it came to pass that he did flatter many people, because of his cunning words, until he had gained the half of the kingdom. Ether 8:3 3 And when he had gained the half of the kingdom he gave battle unto his father, and he did carry away his father into captivity, and did make him serve in captivity; Ether 8:4 4 And now, in the days of the reigns of Omer he was in captivity the half of his days. And it came to pass that he begat sons and daughters among whom were Esrom and Coriantumr; Ether 8:5 5 And they were exceedingly angry because of the doings of Jared their brother, insomuch that they did raise an army and gave battle unto Jared. And it came to pass that they did give battle unto him by night. Ether 8:6 6 And it came to pass that when they had slain the army of Jared they were about to slay him also; and he plead with them that they would not slay him, and he would give up the kingdom unto his father. And it came to pass that they did grant unto him his life. Ether 8:7 7 And now Jared became exceedingly sorrowful because of the loss of the kingdom, for he had set his heart upon the kingdom and upon the glory of the world. Ether 8:8 8 Now the daughter of Jared being exceedingly expert, and seeing the sorrows of her father, thought to devise a plan whereby she could redeem the kingdom unto her father. Ether 8:9 9 Now the daughter of Jared was exceedingly fair. And it came to pass that she did talk with her father, and said unto him: Whereby hath my father so much sorrow? Hath he not read the record which our fathers brought across the great deep? Behold, is there not an account concerning them of old, that they by their secret plans did obtain kingdoms and great glory? Ether 8:10 10 And now, therefore, let my father send for Akish, the son of Kimnor; and behold, I am fair, and I will dance before him, and I will please him, that he will desire me to wife; wherefore if he shall desire of thee that ye shall give unto him me to wife, then shall ye say: I will give her if ye will bring unto me the head of my father, the king. Ether 8:11 11 And now Omer was a friend to Akish; wherefore, when Jared had sent for Akish, the daughter of Jared danced before him that she pleased him, insomuch that he desired her to wife. And it came to pass that he said unto Jared: Give her unto me to wife. Ether 8:12 12 And Jared said unto him: I will give her unto you, if ye will bring unto me the head of my father, the king. Ether 8:13 13 And it came to pass that Akish gathered in unto the house of Jared all his kinsfolk, and said unto them: Will ye swear unto me that ye will be faithful unto me in the thing which I shall desire of you? Ether 8:14 14 And it came to pass that they all sware unto him, by the God of heaven, and also by the heavens, and also by the earth, and by their heads, that whoso should vary from the assistance which Akish desired should lose his head; and whoso should divulge whatsoever thing Akish made known unto them, the same should lose his life. Ether 8:15 15 And it came to pass that thus they did agree with Akish. And Akish did administer unto them the oaths which were given by them of old who also sought power, which had been handed down even from Cain, who was a murderer from the beginning. Ether 8:16 16 And they were kept up by the power of the devil to administer these oaths unto the people, to keep them in darkness, to help such as sought power to gain power, and to murder, and to plunder, and to lie, and to commit all manner of wickedness and whoredoms. Ether 8:17 17 And it was the daughter of Jared who put it into his heart to search up these things of old; and Jared put it into the heart of Akish; wherefore, Akish administered it unto his kindred and friends, leading them away by fair promises to do whatsoever thing he desired. Ether 8:18 18 And it came to pass that they formed a secret combination, even as they of old; which combination is most abominable and wicked above all, in the sight of God; Ether 8:19 19 For the Lord worketh not in secret combinations, neither doth he will that man should shed blood, but in all things hath forbidden it, from the beginning of man. Ether 8:20 20 And now I, Moroni, do not write the manner of their oaths and combinations, for it hath been made known unto me that they are had among all people, and they are had among the Lamanites. Ether 8:21 21 And they have caused the destruction of this people of whom I am now speaking, and also the destruction of the people of Nephi. Ether 8:22 22 And whatsoever nation shall uphold such secret combinations, to get power and gain, until they shall spread over the nation, behold, they shall be destroyed; for the Lord will not suffer that the blood of his saints, which shall be shed by them, shall always cry unto him from the ground for vengeance upon them and yet he avenge them not. Ether 8:23 23 Wherefore, O ye Gentiles, it is wisdom in God that these things should be shown unto you, that thereby ye may repent of your sins, and suffer not that these murderous combinations shall get above you, which are built up to get power and gain--and the work, yea, even the work of destruction come upon you, yea, even the sword of the justice of the Eternal God shall fall upon you, to your overthrow and destruction if ye shall suffer these things to be. Ether 8:24 24 Wherefore, the Lord commandeth you, when ye shall see these things come among you that ye shall awake to a sense of your awful situation, because of this secret combination which shall be among you; or wo be unto it, because of the blood of them who have been slain; for they cry from the dust for vengeance upon it, and also upon those who built it up. Ether 8:25 25 For it cometh to pass that whoso buildeth it up seeketh to overthrow the freedom of all lands, nations, and countries; and it bringeth to pass the destruction of all people, for it is built up by the devil, who is the father of all lies; even that same liar who beguiled our first parents, yea, even that same liar who hath caused man to commit murder from the beginning; who hath hardened the hearts of men that they have murdered the prophets, and stoned them, and cast them out from the beginning. Ether 8:26 26 Wherefore, I, Moroni, am commanded to write these things that evil may be done away, and that the time may come that Satan may have no power upon the hearts of the children of men, but that they may be persuaded to do good continually, that they may come unto the fountain of all righteousness and be saved. Ether 9 Chapter 9 Ether 9:1 1 And now I, Moroni, proceed with my record. Therefore, behold, it came to pass that because of the secret combinations of Akish and his friends, behold, they did overthrow the kingdom of Omer. Ether 9:2 2 Nevertheless, the Lord was merciful unto Omer, and also to his sons and to his daughters who did not seek his destruction. Ether 9:3 3 And the Lord warned Omer in a dream that he should depart out of the land; wherefore Omer departed out of the land with his family, and traveled many days, and came over and passed by the hill of Shim, and came over by the place where the Nephites were destroyed, and from thence eastward, and came to a place which was called Ablom, by the seashore, and there he pitched his tent, and also his sons and his daughters, and all his household, save it were Jared and his family. Ether 9:4 4 And it came to pass that Jared was anointed king over the people, by the hand of wickedness; and he gave unto Akish his daughter to wife. Ether 9:5 5 And it came to pass that Akish sought the life of his father-in-law; and he applied unto those whom he had sworn by the oath of the ancients, and they obtained the head of his father-in-law, as he sat upon his throne, giving audience to his people. Ether 9:6 6 For so great had been the spreading of this wicked and secret society that it had corrupted the hearts of all the people; therefore Jared was murdered upon his throne, and Akish reigned in his stead. Ether 9:7 7 And it came to pass that Akish began to be jealous of his son, therefore he shut him up in prison, and kept him upon little or no food until he had suffered death. Ether 9:8 8 And now the brother of him that suffered death, (and his name was Nimrah) was angry with his father because of that which his father had done unto his brother. Ether 9:9 9 And it came to pass that Nimrah gathered together a small number of men, and fled out of the land, and came over and dwelt with Omer. Ether 9:10 10 And it came to pass that Akish begat other sons, and they won the hearts of the people, notwithstanding they had sworn unto him to do all manner of iniquity according to that which he desired. Ether 9:11 11 Now the people of Akish were desirous for gain, even as Akish was desirous for power; wherefore, the sons of Akish did offer them money, by which means they drew away the more part of the people after them. Ether 9:12 12 And there began to be a war between the sons of Akish and Akish, which lasted for the space of many years, yea, unto the destruction of nearly all the people of the kingdom, yea, even all, save it were thirty souls, and they who fled with the house of Omer. Ether 9:13 13 Wherefore, Omer was restored again to the land of his inheritance. Ether 9:14 14 And it came to pass that Omer began to be old; nevertheless, in his old age he begat Emer; and he anointed Emer to be king to reign in his stead. Ether 9:15 15 And after that he had anointed Emer to be king he saw peace in the land for the space of two years, and he died, having seen exceedingly many days, which were full of sorrow. And it came to pass that Emer did reign in his stead, and did fill the steps of his father. Ether 9:16 16 And the Lord began again to take the curse from off the land, and the house of Emer did prosper exceedingly under the reign of Emer; and in the space of sixty and two years they had become exceedingly strong, insomuch that they became exceedingly rich-- Ether 9:17 17 Having all manner of fruit, and of grain, and of silks, and of fine linen, and of gold, and of silver, and of precious things; Ether 9:18 18 And also all manner of cattle, of oxen, and cows, and of sheep, and of swine, and of goats, and also many other kinds of animals which were useful for the food of man. Ether 9:19 19 And they also had horses, and asses, and there were elephants and cureloms and cumoms; all of which were useful unto man, and more especially the elephants and cureloms and cumoms. Ether 9:20 20 And thus the Lord did pour out his blessings upon this land, which was choice above all other lands; and he commanded that whoso should possess the land should possess it unto the Lord, or they should be destroyed when they were ripened in iniquity; for upon such, saith the Lord: I will pour out the fulness of my wrath. Ether 9:21 21 And Emer did execute judgment in righteousness all his days, and he begat many sons and daughters; and he begat Coriantum, and he anointed Coriantum to reign in his stead. Ether 9:22 22 And after he had anointed Coriantum to reign in his stead he lived four years, and he saw peace in the land; yea, and he even saw the Son of Righteousness, and did rejoice and glory in his day; and he died in peace. Ether 9:23 23 And it came to pass that Coriantum did walk in the steps of his father, and did build many mighty cities, and did administer that which was good unto his people in all his days. And it came to pass that he had no children even until he was exceedingly old. Ether 9:24 24 And it came to pass that his wife died, being an hundred and two years old. And it came to pass that Coriantum took to wife, in his old age, a young maid, and begat sons and daughters; wherefore he lived until he was an hundred and forty and two years old. Ether 9:25 25 And it came to pass that he begat Com, and Com reigned in his stead; and he reigned forty and nine years, and he begat Heth; and he also begat other sons and daughters. Ether 9:26 26 And the people had spread again over all the face of the land, and there began again to be an exceedingly great wickedness upon the face of the land, and Heth began to embrace the secret plans again of old, to destroy his father. Ether 9:27 27 And it came to pass that he did dethrone his father, for he slew him with his own sword; and he did reign in his stead. Ether 9:28 28 And there came prophets in the land again, crying repentance unto them--that they must prepare the way of the Lord or there should come a curse upon the face of the land; yea, even there should be a great famine, in which they should be destroyed if they did not repent. Ether 9:29 29 But the people believed not the words of the prophets, but they cast them out; and some of them they cast into pits and left them to perish. And it came to pass that they did all these things according to the commandment of the king, Heth. Ether 9:30 30 And it came to pass that there began to be a great dearth upon the land, and the inhabitants began to be destroyed exceedingly fast because of the dearth, for there was no rain upon the face of the earth. Ether 9:31 31 And there came forth poisonous serpents also upon the face of the land, and did poison many people. And it came to pass that their flocks began to flee before the poisonous serpents, towards the land southward, which was called by the Nephites Zarahemla. Ether 9:32 32 And it came to pass that there were many of them which did perish by the way; nevertheless, there were some which fled into the land southward. Ether 9:33 33 And it came to pass that the Lord did cause the serpents that they should pursue them no more, but that they should hedge up the way that the people could not pass, that whoso should attempt to pass might fall by the poisonous serpents. Ether 9:34 34 And it came to pass that the people did follow the course of the beasts, and did devour the carcasses of them which fell by the way, until they had devoured them all. Now when the people saw that they must perish they began to repent of their iniquities and cry unto the Lord. Ether 9:35 35 And it came to pass that when they had humbled themselves sufficiently before the Lord he did send rain upon the face of the earth; and the people began to revive again, and there began to be fruit in the north countries, and in all the countries round about. And the Lord did show forth his power unto them in preserving them from famine. Ether 10 Chapter 10 Ether 10:1 1 And it came to pass that Shez, who was a descendant of Heth--for Heth had perished by the famine, and all his household save it were Shez--wherefore, Shez began to build up again a broken people. Ether 10:2 2 And it came to pass that Shez did remember the destruction of his fathers, and he did build up a righteous kingdom; for he remembered what the Lord had done in bringing Jared and his brother across the deep; and he did walk in the ways of the Lord; and he begat sons and daughters. Ether 10:3 3 And his eldest son, whose name was Shez, did rebel against him; nevertheless, Shez was smitten by the hand of a robber, because of his exceeding riches, which brought peace again unto his father. Ether 10:4 4 And it came to pass that his father did build up many cities upon the face of the land, and the people began again to spread over all the face of the land. And Shez did live to an exceedingly old age; and he begat Riplakish. And he died, and Riplakish reigned in his stead. Ether 10:5 5 And it came to pass that Riplakish did not do that which was right in the sight of the Lord, for he did have many wives and concubines, and did lay that upon men's shoulders which was grievous to be borne; yea, he did tax them with heavy taxes; and with the taxes he did build many spacious buildings. Ether 10:6 6 And he did erect him an exceedingly beautiful throne; and he did build many prisons, and whoso would not be subject unto taxes he did cast into prison; and whoso was not able to pay taxes he did cast into prison; and he did cause that they should labor continually for their support; and whoso refused to labor he did cause to be put to death. Ether 10:7 7 Wherefore he did obtain all his fine work, yea, even his fine gold he did cause to be refined in prison, and all manner of fine workmanship he did cause to be wrought in prison. And it came to pass that he did afflict the people with his whoredoms and abominations. Ether 10:8 8 And when he had reigned for the space of forty and two years the people did rise up in rebellion against him; and there began to be war again in the land, insomuch that Riplakish was killed, and his descendants were driven out of the land. Ether 10:9 9 And it came to pass after the space of many years, Morianton, (he being a descendant of Riplakish) gathered together an army of outcasts, and went forth and gave battle unto the people; and he gained power over many cities; and the war became exceedingly sore, and did last for the space of many years; and he did gain power over all the land, and did establish himself king over all the land. Ether 10:10 10 And after that he had established himself king he did ease the burden of the people, by which he did gain favor in the eyes of the people, and they did anoint him to be their king. Ether 10:11 11 And he did do justice unto the people, but not unto himself because of his many whoredoms; wherefore he was cut off from the presence of the Lord. Ether 10:12 12 And it came to pass that Morianton built up many cities, and the people became exceedingly rich under his reign, both in buildings, and in gold and silver, and in raising grain, and in flocks, and herds, and such things which had been restored unto them. Ether 10:13 13 And Morianton did live to an exceedingly great age, and then he begat Kim; and Kim did reign in the stead of his father; and he did reign eight years, and his father died. And it came to pass that Kim did not reign in righteousness, wherefore he was not favored of the Lord. Ether 10:14 14 And his brother did rise up in rebellion against him, by which he did bring him into captivity; and he did remain in captivity all his days; and he begat sons and daughters in captivity, and in his old age he begat Levi; and he died. Ether 10:15 15 And it came to pass that Levi did serve in captivity after the death of his father, for the space of forty and two years. And he did make war against the king of the land, by which he did obtain unto himself the kingdom. Ether 10:16 16 And after he had obtained unto himself the kingdom he did that which was right in the sight of the Lord; and the people did prosper in the land; and he did live to a good old age, and begat sons and daughters; and he also begat Corom, whom he anointed king in his stead. Ether 10:17 17 And it came to pass that Corom did that which was good in the sight of the Lord all his days; and he begat many sons and daughters; and after he had seen many days he did pass away, even like unto the rest of the earth; and Kish reigned in his stead. Ether 10:18 18 And it came to pass that Kish passed away also, and Lib reigned in his stead. Ether 10:19 19 And it came to pass that Lib also did that which was good in the sight of the Lord. And in the days of Lib the poisonous serpents were destroyed. Wherefore they did go into the land southward, to hunt food for the people of the land, for the land was covered with animals of the forest. And Lib also himself became a great hunter. Ether 10:20 20 And they built a great city by the narrow neck of land, by the place where the sea divides the land. Ether 10:21 21 And they did preserve the land southward for a wilderness, to get game. And the whole face of the land northward was covered with inhabitants. Ether 10:22 22 And they were exceedingly industrious, and they did buy and sell and traffic one with another, that they might get gain. Ether 10:23 23 And they did work in all manner of ore, and they did make gold, and silver, and iron, and brass, and all manner of metals; and they did dig it out of the earth; wherefore they did cast up mighty heaps of earth to get ore, of gold, and of silver, and of iron, and of copper. And they did work all manner of fine work. Ether 10:24 24 And they did have silks, and fine-twined linen; and they did work all manner of cloth, that they might clothe themselves from their nakedness. Ether 10:25 25 And they did make all manner of tools to till the earth, both to plow and to sow, to reap and to hoe, and also to thrash. Ether 10:26 26 And they did make all manner of tools with which they did work their beasts. Ether 10:27 27 And they did make all manner of weapons of war. And they did work all manner of work of exceedingly curious workmanship. Ether 10:28 28 And never could be a people more blessed than were they, and more prospered by the hand of the Lord. And they were in a land that was choice above all lands, for the Lord had spoken it. Ether 10:29 29 And it came to pass that Lib did live many years, and begat sons and daughters; and he also begat Hearthom. Ether 10:30 30 And it came to pass that Hearthom reigned in the stead of his father. And when Hearthom had reigned twenty and four years, behold, the kingdom was taken away from him. And he served many years in captivity, yea, even all the remainder of his days. Ether 10:31 31 And he begat Heth, and Heth lived in captivity all his days. And Heth begat Aaron, and Aaron dwelt in captivity all his days; and he begat Amnigaddah, and Amnigaddah also dwelt in captivity all his days; and he begat Coriantum, and Coriantum dwelt in captivity all his days; and he begat Com. Ether 10:32 32 And it came to pass that Com drew away the half of the kingdom. And he reigned over the half of the kingdom forty and two years; and he went to battle against the king, Amgid, and they fought for the space of many years, during which time Com gained power over Amgid, and obtained power over the remainder of the kingdom. Ether 10:33 33 And in the days of Com there began to be robbers in the land; and they adopted the old plans, and administered oaths after the manner of the ancients, and sought again to destroy the kingdom. Ether 10:34 34 Now Com did fight against them much; nevertheless, he did not prevail against them. Ether 11 Chapter 11 Ether 11:1 1 And there came also in the days of Com many prophets, and prophesied of the destruction of that great people except they should repent, and turn unto the Lord, and forsake their murders and wickedness. Ether 11:2 2 And it came to pass that the prophets were rejected by the people, and they fled unto Com for protection, for the people sought to destroy them. Ether 11:3 3 And they prophesied unto Com many things; and he was blessed in all the remainder of his days. Ether 11:4 4 And he lived to a good old age, and begat Shiblom; and Shiblom reigned in his stead. And the brother of Shiblom rebelled against him, and there began to be an exceedingly great war in all the land. Ether 11:5 5 And it came to pass that the brother of Shiblom caused that all the prophets who prophesied of the destruction of the people should be put to death; Ether 11:6 6 And there was great calamity in all the land, for they had testified that a great curse should come upon the land, and also upon the people, and that there should be a great destruction among them, such an one as never had been upon the face of the earth, and their bones should become as heaps of earth upon the face of the land except they should repent of their wickedness. Ether 11:7 7 And they hearkened not unto the voice of the Lord, because of their wicked combinations; wherefore, there began to be wars and contentions in all the land, and also many famines and pestilences, insomuch that there was a great destruction, such an one as never had been known upon the face of the earth; and all this came to pass in the days of Shiblom. Ether 11:8 8 And the people began to repent of their iniquity; and inasmuch as they did the Lord did have mercy on them. Ether 11:9 9 And it came to pass that Shiblom was slain, and Seth was brought into captivity, and did dwell in captivity all his days. Ether 11:10 10 And it came to pass that Ahah, his son, did obtain the kingdom; and he did reign over the people all his days. And he did do all manner of iniquity in his days, by which he did cause the shedding of much blood; and few were his days. Ether 11:11 11 And Ethem, being a descendant of Ahah, did obtain the kingdom; and he also did do that which was wicked in his days. Ether 11:12 12 And it came to pass that in the days of Ethem there came many prophets, and prophesied again unto the people; yea, they did prophesy that the Lord would utterly destroy them from off the face of the earth except they repented of their iniquities. Ether 11:13 13 And it came to pass that the people hardened their hearts, and would not hearken unto their words; and the prophets mourned and withdrew from among the people. Ether 11:14 14 And it came to pass that Ethem did execute judgment in wickedness all his days; and he begat Moron. And it came to pass that Moron did reign in his stead; and Moron did that which was wicked before the Lord. Ether 11:15 15 And it came to pass that there arose a rebellion among the people, because of that secret combination which was built up to get power and gain; and there arose a mighty man among them in iniquity, and gave battle unto Moron, in which he did overthrow the half of the kingdom; and he did maintain the half of the kingdom for many years. Ether 11:16 16 And it came to pass that Moron did overthrow him, and did obtain the kingdom again. Ether 11:17 17 And it came to pass that there arose another mighty man; and he was a descendant of the brother of Jared. Ether 11:18 18 And it came to pass that he did overthrow Moron and obtain the kingdom; wherefore, Moron dwelt in captivity all the remainder of his days; and he begat Coriantor. Ether 11:19 19 And it came to pass that Coriantor dwelt in captivity all his days. Ether 11:20 20 And in the days of Coriantor there also came many prophets, and prophesied of great and marvelous things, and cried repentance unto the people, and except they should repent the Lord God would execute judgment against them to their utter destruction; Ether 11:21 21 And that the Lord God would send or bring forth another people to possess the land, by his power, after the manner by which he brought their fathers. Ether 11:22 22 And they did reject all the words of the prophets, because of their secret society and wicked abominations. Ether 11:23 23 And it came to pass that Coriantor begat Ether, and he died, having dwelt in captivity all his days. Ether 12 Chapter 12 Ether 12:1 1 And it came to pass that the days of Ether were in the days of Coriantumr; and Coriantumr was king over all the land. Ether 12:2 2 And Ether was a prophet of the Lord; wherefore Ether came forth in the days of Coriantumr, and began to prophesy unto the people, for he could not be restrained because of the Spirit of the Lord which was in him. Ether 12:3 3 For he did cry from the morning, even until the going down of the sun, exhorting the people to believe in God unto repentance lest they should be destroyed, saying unto them that by faith all things are fulfilled-- Ether 12:4 4 Wherefore, whoso believeth in God might with surety hope for a better world, yea, even a place at the right hand of God, which hope cometh of faith, maketh an anchor to the souls of men, which would make them sure and steadfast, always abounding in good works, being led to glorify God. Ether 12:5 5 And it came to pass that Ether did prophesy great and marvelous things unto the people, which they did not believe, because they saw them not. Ether 12:6 6 And now, I, Moroni, would speak somewhat concerning these things; I would show unto the world that faith is things which are hoped for and not seen; wherefore, dispute not because ye see not, for ye receive no witness until after the trial of your faith. Ether 12:7 7 For it was by faith that Christ showed himself unto our fathers, after he had risen from the dead; and he showed not himself unto them until after they had faith in him; wherefore, it must needs be that some had faith in him, for he showed himself not unto the world. Ether 12:8 8 But because of the faith of men he has shown himself unto the world, and glorified the name of the Father, and prepared a way that thereby others might be partakers of the heavenly gift, that they might hope for those things which they have not seen. Ether 12:9 9 Wherefore, ye may also have hope, and be partakers of the gift, if ye will but have faith. Ether 12:10 10 Behold it was by faith that they of old were called after the holy order of God. Ether 12:11 11 Wherefore, by faith was the law of Moses given. But in the gift of his Son hath God prepared a more excellent way; and it is by faith that it hath been fulfilled. Ether 12:12 12 For if there be no faith among the children of men God can do no miracle among them; wherefore, he showed not himself until after their faith. Ether 12:13 13 Behold, it was the faith of Alma and Amulek that caused the prison to tumble to the earth. Ether 12:14 14 Behold, it was the faith of Nephi and Lehi that wrought the change upon the Lamanites, that they were baptized with fire and with the Holy Ghost. Ether 12:15 15 Behold, it was the faith of Ammon and his brethren which wrought so great a miracle among the Lamanites. Ether 12:16 16 Yea, and even all they who wrought miracles wrought them by faith, even those who were before Christ and also those who were after. Ether 12:17 17 And it was by faith that the three disciples obtained a promise that they should not taste of death; and they obtained not the promise until after their faith. Ether 12:18 18 And neither at any time hath any wrought miracles until after their faith; wherefore they first believed in the Son of God. Ether 12:19 19 And there were many whose faith was so exceedingly strong, even before Christ came, who could not be kept from within the veil, but truly saw with their eyes the things which they had beheld with an eye of faith, and they were glad. Ether 12:20 20 And behold, we have seen in this record that one of these was the brother of Jared; for so great was his faith in God, that when God put forth his finger he could not hide it from the sight of the brother of Jared, because of his word which he had spoken unto him, which word he had obtained by faith. Ether 12:21 21 And after the brother of Jared had beheld the finger of the Lord, because of the promise which the brother of Jared had obtained by faith, the Lord could not withhold anything from his sight; wherefore he showed him all things, for he could no longer be kept without the veil. Ether 12:22 22 And it is by faith that my fathers have obtained the promise that these things should come unto their brethren through the Gentiles; therefore the Lord hath commanded me, yea, even Jesus Christ. Ether 12:23 23 And I said unto him: Lord, the Gentiles will mock at these things, because of our weakness in writing; for Lord thou hast made us mighty in word by faith, but thou hast not made us mighty in writing; for thou hast made all this people that they could speak much, because of the Holy Ghost which thou hast given them; Ether 12:24 24 And thou hast made us that we could write but little, because of the awkwardness of our hands. Behold, thou hast not made us mighty in writing like unto the brother of Jared, for thou madest him that the things which he wrote were mighty even as thou art, unto the overpowering of man to read them. Ether 12:25 25 Thou hast also made our words powerful and great, even that we cannot write them; wherefore, when we write we behold our weakness, and stumble because of the placing of our words; and I fear lest the Gentiles shall mock at our words. Ether 12:26 26 And when I had said this, the Lord spake unto me, saying: Fools mock, but they shall mourn; and my grace is sufficient for the meek, that they shall take no advantage of your weakness; Ether 12:27 27 And if men come unto me I will show unto them their weakness. I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me, and have faith in me, then will I make weak things become strong unto them. Ether 12:28 28 Behold, I will show unto the Gentiles their weakness and I will show unto them that faith, hope and charity bringeth unto me--the fountain of all righteousness. Ether 12:29 29 And I, Moroni, having heard these words, was comforted, and said: O Lord, thy righteous will be done, for I know that thou workest unto the children of men according to their faith; Ether 12:30 30 For the brother of Jared said unto the mountain Zerin, Remove--and it was removed. And if he had not had faith it would not have moved; wherefore thou workest after men have faith. Ether 12:31 31 For thus didst thou manifest thyself unto thy disciples; for after they had faith, and did speak in thy name, thou didst show thyself unto them in great power. Ether 12:32 32 And I also remember that thou hast said that thou hast prepared a house for man, yea, even among the mansions of thy Father, in which man might have a more excellent hope; wherefore man must hope, or he cannot receive an inheritance in the place which thou hast prepared. Ether 12:33 33 And again, I remember that thou hast said that thou hast loved the world, even unto the laying down of thy life for the world, that thou mightest take it again to prepare a place for the children of men. Ether 12:34 34 And now I know that this love which thou hast had for the children of men is charity; wherefore, except men shall have charity they cannot inherit that place which thou hast prepared in the mansions of thy Father. Ether 12:35 35 Wherefore, I know by this thing which thou hast said, that if the Gentiles have not charity, because of our weakness, that thou wilt prove them, and take away their talent, yea, even that which they have received, and give unto them who shall have more abundantly. Ether 12:36 36 And it came to pass that I prayed unto the Lord that he would give unto the Gentiles grace, that they might have charity. Ether 12:37 37 And it came to pass that the Lord said unto me: If they have not charity it mattereth not unto thee, thou hast been faithful; wherefore, thy garments shall be made clean. And because thou hast seen thy weakness thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father. Ether 12:38 38 And now I, Moroni, bid farewell unto the Gentiles, yea, and also unto my brethren whom I love, until we shall meet before the judgment-seat of Christ, where all men shall know that my garments are not spotted with your blood. Ether 12:39 39 And then shall ye know that I have seen Jesus, and that he hath talked with me face to face, and that he told me in plain humility, even as a man telleth another in mine own language, concerning these things; Ether 12:40 40 And only a few have I written, because of my weakness in writing. Ether 12:41 41 And now, I would commend you to seek this Jesus of whom the prophets and apostles have written, that the grace of God the Father, and also the Lord Jesus Christ, and the Holy Ghost, which beareth record of them, may be and abide in you forever. Amen. Ether 13 Chapter 13 Ether 13:1 1 And now I, Moroni, proceed to finish my record concerning the destruction of the people of whom I have been writing. Ether 13:2 2 For behold, they rejected all the words of Ether; for he truly told them of all things, from the beginning of man; and that after the waters had receded from off the face of this land it became a choice land above all other lands, a chosen land of the Lord; wherefore the Lord would have that all men should serve him who dwell upon the face thereof; Ether 13:3 3 And that it was the place of the New Jerusalem, which should come down out of heaven, and the holy sanctuary of the Lord. Ether 13:4 4 Behold, Ether saw the days of Christ, and he spake concerning a New Jerusalem upon this land. Ether 13:5 5 And he spake also concerning the house of Israel, and the Jerusalem from whence Lehi should come--after it should be destroyed it should be built up again, a holy city unto the Lord; wherefore, it could not be a new Jerusalem for it had been in a time of old; but it should be built up again, and become a holy city of the Lord; and it should be built unto the house of Israel. Ether 13:6 6 And that a New Jerusalem should be built upon this land, unto the remnant of the seed of Joseph, for which things there has been a type. Ether 13:7 7 For as Joseph brought his father down into the land of Egypt, even so he died there; wherefore, the Lord brought a remnant of the seed of Joseph out of the land of Jerusalem, that he might be merciful unto the seed of Joseph that they should perish not, even as he was merciful unto the father of Joseph that he should perish not. Ether 13:8 8 Wherefore, the remnant of the house of Joseph shall be built upon this land; and it shall be a land of their inheritance; and they shall build up a holy city unto the Lord, like unto the Jerusalem of old; and they shall no more be confounded, until the end come when the earth shall pass away. Ether 13:9 9 And there shall be a new heaven and a new earth; and they shall be like unto the old save the old have passed away, and all things have become new. Ether 13:10 10 And then cometh the New Jerusalem; and blessed are they who dwell therein, for it is they whose garments are white through the blood of the Lamb; and they are they who are numbered among the remnant of the seed of Joseph, who were of the house of Israel. Ether 13:11 11 And then also cometh the Jerusalem of old; and the inhabitants thereof, blessed are they, for they have been washed in the blood of the Lamb; and they are they who were scattered and gathered in from the four quarters of the earth, and from the north countries, and are partakers of the fulfilling of the covenant which God made with their father, Abraham. Ether 13:12 12 And when these things come, bringeth to pass the scripture which saith, there are they who were first, who shall be last; and there are they who were last, who shall be first. Ether 13:13 13 And I was about to write more, but I am forbidden; but great and marvelous were the prophecies of Ether; but they esteemed him as naught, and cast him out; and he hid himself in the cavity of a rock by day, and by night he went forth viewing the things which should come upon the people. Ether 13:14 14 And as he dwelt in the cavity of a rock he made the remainder of his record, viewing the destructions which came upon the people, by night. Ether 13:15 15 And it came to pass that in that same year in which he was cast out from among the people there began to be a great war among the people, for there were many who rose up, who were mighty men, and sought to destroy Coriantumr by their secret plans of wickedness, of which hath been spoken. Ether 13:16 16 And now Coriantumr, having studied, himself, in all the arts of war and all the cunning of the world, wherefore he gave battle unto them who sought to destroy him. Ether 13:17 17 But he repented not, neither his fair sons nor daughters; neither the fair sons and daughters of Cohor; neither the fair sons and daughters of Corihor; and in fine, there were none of the fair sons and daughters upon the face of the whole earth who repented of their sins. Ether 13:18 18 Wherefore, it came to pass that in the first year that Ether dwelt in the cavity of a rock, there were many people who were slain by the sword of those secret combinations, fighting against Coriantumr that they might obtain the kingdom. Ether 13:19 19 And it came to pass that the sons of Coriantumr fought much and bled much. Ether 13:20 20 And in the second year the word of the Lord came to Ether, that he should go and prophesy unto Coriantumr that, if he would repent, and all his household, the Lord would give unto him his kingdom and spare the people-- Ether 13:21 21 Otherwise they should be destroyed, and all his household save it were himself. And he should only live to see the fulfilling of the prophecies which had been spoken concerning another people receiving the land for their inheritance; and Coriantumr should receive a burial by them; and every soul should be destroyed save it were Coriantumr. Ether 13:22 22 And it came to pass that Coriantumr repented not, neither his household, neither the people; and the wars ceased not; and they sought to kill Ether, but he fled from before them and hid again in the cavity of the rock. Ether 13:23 23 And it came to pass that there arose up Shared, and he also gave battle unto Coriantumr; and he did beat him, insomuch that in the third year he did bring him into captivity. Ether 13:24 24 And the sons of Coriantumr, in the fourth year, did beat Shared, and did obtain the kingdom again unto their father. Ether 13:25 25 Now there began to be a war upon all the face of the land, every man with his band fighting for that which he desired. Ether 13:26 26 And there were robbers, and in fine, all manner of wickedness upon all the face of the land. Ether 13:27 27 And it came to pass that Coriantumr was exceedingly angry with Shared, and he went against him with his armies to battle; and they did meet in great anger, and they did meet in the valley of Gilgal; and the battle became exceedingly sore. Ether 13:28 28 And it came to pass that Shared fought against him for the space of three days. And it came to pass that Coriantumr beat him, and did pursue him until he came to the plains of Heshlon. Ether 13:29 29 And it came to pass that Shared gave him battle again upon the plains; and behold, he did beat Coriantumr, and drove him back again to the valley of Gilgal. Ether 13:30 30 And Coriantumr gave Shared battle again in the valley of Gilgal, in which he beat Shared and slew him. Ether 13:31 31 And Shared wounded Coriantumr in his thigh, that he did not go to battle again for the space of two years, in which time all the people upon the face of the land were shedding blood, and there was none to restrain them. Ether 14 Chapter 14 Ether 14:1 1 And now there began to be a great curse upon all the land because of the iniquity of the people, in which, if a man should lay his tool or his sword upon his shelf, or upon the place whither he would keep it, behold, upon the morrow, he could not find it, so great was the curse upon the land. Ether 14:2 2 Wherefore every man did cleave unto that which was his own, with his hands, and would not borrow neither would he lend; and every man kept the hilt of his sword in his right hand, in the defence of his property and his own life and of his wives and children. Ether 14:3 3 And now, after the space of two years, and after the death of Shared, behold, there arose the brother of Shared and he gave battle unto Coriantumr, in which Coriantumr did beat him and did pursue him to the wilderness of Akish. Ether 14:4 4 And it came to pass that the brother of Shared did give battle unto him in the wilderness of Akish; and the battle became exceedingly sore, and many thousands fell by the sword. Ether 14:5 5 And it came to pass that Coriantumr did lay siege to the wilderness; and the brother of Shared did march forth out of the wilderness by night, and slew a part of the army of Coriantumr, as they were drunken. Ether 14:6 6 And he came forth to the land of Moron, and placed himself upon the throne of Coriantumr. Ether 14:7 7 And it came to pass that Coriantumr dwelt with his army in the wilderness for the space of two years, in which he did receive great strength to his army. Ether 14:8 8 Now the brother of Shared, whose name was Gilead, also received great strength to his army, because of secret combinations. Ether 14:9 9 And it came to pass that his high priest murdered him as he sat upon his throne. Ether 14:10 10 And it came to pass that one of the secret combinations murdered him in a secret pass, and obtained unto himself the kingdom; and his name was Lib; and Lib was a man of great stature, more than any other man among all the people. Ether 14:11 11 And it came to pass that in the first year of Lib, Coriantumr came up unto the land of Moron, and gave battle unto Lib. Ether 14:12 12 And it came to pass that he fought with Lib, in which Lib did smite upon his arm that he was wounded; nevertheless, the army of Coriantumr did press forward upon Lib, that he fled to the borders upon the seashore. Ether 14:13 13 And it came to pass that Coriantumr pursued him; and Lib gave battle unto him upon the seashore. Ether 14:14 14 And it came to pass that Lib did smite the army of Coriantumr, that they fled again to the wilderness of Akish. Ether 14:15 15 And it came to pass that Lib did pursue him until he came to the plains of Agosh. And Coriantumr had taken all the people with him as he fled before Lib in that quarter of the land whither he fled. Ether 14:16 16 And when he had come to the plains of Agosh he gave battle unto Lib, and he smote upon him until he died; nevertheless, the brother of Lib did come against Coriantumr in the stead thereof, and the battle became exceedingly sore, in the which Coriantumr fled again before the army of the brother of Lib. Ether 14:17 17 Now the name of the brother of Lib was called Shiz. And it came to pass that Shiz pursued after Coriantumr, and he did overthrow many cities, and he did slay both women and children, and he did burn the cities. Ether 14:18 18 And there went a fear of Shiz throughout all the land; yea, a cry went forth throughout the land--Who can stand before the army of Shiz? Behold, he sweepeth the earth before him! Ether 14:19 19 And it came to pass that the people began to flock together in armies, throughout all the face of the land. Ether 14:20 20 And they were divided; and a part of them fled to the army of Shiz, and a part of them fled to the army of Coriantumr. Ether 14:21 21 And so great and lasting had been the war, and so long had been the scene of bloodshed and carnage, that the whole face of the land was covered with the bodies of the dead. Ether 14:22 22 And so swift and speedy was the war that there was none left to bury the dead, but they did march forth from the shedding of blood to the shedding of blood, leaving the bodies of both men, women, and children strewed upon the face of the land, to become a prey to the worms of the flesh. Ether 14:23 23 And the scent thereof went forth upon the face of the land, even upon all the face of the land; wherefore the people became troubled by day and by night, because of the scent thereof. Ether 14:24 24 Nevertheless, Shiz did not cease to pursue Coriantumr; for he had sworn to avenge himself upon Coriantumr of the blood of his brother, who had been slain, and the word of the Lord which came to Ether that Coriantumr should not fall by the sword. Ether 14:25 25 And thus we see that the Lord did visit them in the fulness of his wrath, and their wickedness and abominations had prepared a way for their everlasting destruction. Ether 14:26 26 And it came to pass that Shiz did pursue Coriantumr eastward, even to the borders by the seashore, and there he gave battle unto Shiz for the space of three days. Ether 14:27 27 And so terrible was the destruction among the armies of Shiz that the people began to be frightened, and began to flee before the armies of Coriantumr; and they fled to the land of Corihor, and swept off the inhabitants before them, all them that would not join them. Ether 14:28 28 And they pitched their tents in the valley of Corihor; and Coriantumr pitched his tents in the valley of Shurr. Now the valley of Shurr was near the hill Comnor; wherefore, Coriantumr did gather his armies together upon the hill Comnor, and did sound a trumpet unto the armies of Shiz to invite them forth to battle. Ether 14:29 29 And it came to pass that they came forth, but were driven again; and they came the second time, and they were driven again the second time. And it came to pass that they came again the third time, and the battle became exceedingly sore. Ether 14:30 30 And it came to pass that Shiz smote upon Coriantumr that he gave him many deep wounds; and Coriantumr, having lost his blood, fainted, and was carried away as though he were dead. Ether 14:31 31 Now the loss of men, women and children on both sides was so great that Shiz commanded his people that they should not pursue the armies of Coriantumr; wherefore, they returned to their camp. Ether 15 Chapter 15 Ether 15:1 1 And it came to pass when Coriantumr had recovered of his wounds, he began to remember the words which Ether had spoken unto him. Ether 15:2 2 He saw that there had been slain by the sword already nearly two millions of his people, and he began to sorrow in his heart; yea, there had been slain two millions of mighty men, and also their wives and their children. Ether 15:3 3 He began to repent of the evil which he had done; he began to remember the words which had been spoken by the mouth of all the prophets, and he saw them that they were fulfilled thus far, every whit; and his soul mourned and refused to be comforted. Ether 15:4 4 And it came to pass that he wrote an epistle unto Shiz, desiring him that he would spare the people, and he would give up the kingdom for the sake of the lives of the people. Ether 15:5 5 And it came to pass that when Shiz had received his epistle he wrote an epistle unto Coriantumr, that if he would give himself up, that he might slay him with his own sword, that he would spare the lives of the people. Ether 15:6 6 And it came to pass that the people repented not of their iniquity; and the people of Coriantumr were stirred up to anger against the people of Shiz; and the people of Shiz were stirred up to anger against the people of Coriantumr; wherefore, the people of Shiz did give battle unto the people of Coriantumr. Ether 15:7 7 And when Coriantumr saw that he was about to fall he fled again before the people of Shiz. Ether 15:8 8 And it came to pass that he came to the waters of Ripliancum, which, by interpretation, is large, or to exceed all; wherefore, when they came to these waters they pitched their tents; and Shiz also pitched his tents near unto them; and therefore on the morrow they did come to battle. Ether 15:9 9 And it came to pass that they fought an exceedingly sore battle, in which Coriantumr was wounded again, and he fainted with the loss of blood. Ether 15:10 10 And it came to pass that the armies of Coriantumr did press upon the armies of Shiz that they beat them, that they caused them to flee before them; and they did flee southward, and did pitch their tents in a place which was called Ogath. Ether 15:11 11 And it came to pass that the army of Coriantumr did pitch their tents by the hill Ramah; and it was that same hill where my father Mormon did hide up the records unto the Lord, which were sacred. Ether 15:12 12 And it came to pass that they did gather together all the people upon all the face of the land, who had not been slain, save it was Ether. Ether 15:13 13 And it came to pass that Ether did behold all the doings of the people; and he beheld that the people who were for Coriantumr were gathered together to the army of Coriantumr; and the people who were for Shiz were gathered together to the army of Shiz. Ether 15:14 14 Wherefore, they were for the space of four years gathering together the people, that they might get all who were upon the face of the land, and that they might receive all the strength which it was possible that they could receive. Ether 15:15 15 And it came to pass that when they were all gathered together, every one to the army which he would, with their wives and their children--both men women and children being armed with weapons of war, having shields, and breastplates, and head-plates, and being clothed after the manner of war--they did march forth one against another to battle; and they fought all that day, and conquered not. Ether 15:16 16 And it came to pass that when it was night they were weary, and retired to their camps; and after they had retired to their camps they took up a howling and a lamentation for the loss of the slain of their people; and so great were their cries, their howlings and lamentations, that they did rend the air exceedingly. Ether 15:17 17 And it came to pass that on the morrow they did go again to battle, and great and terrible was that day; nevertheless, they conquered not, and when the night came again they did rend the air with their cries, and their howlings, and their mournings, for the loss of the slain of their people. Ether 15:18 18 And it came to pass that Coriantumr wrote again an epistle unto Shiz, desiring that he would not come again to battle, but that he would take the kingdom, and spare the lives of the people. Ether 15:19 19 And behold, the Spirit of the Lord had ceased striving with them, and Satan had full power over the hearts of the people; for they were given up unto the hardness of their hearts, and the blindness of their minds that they might be destroyed; wherefore they went again to battle. Ether 15:20 20 And it came to pass that they fought all that day, and when the night came they slept upon their swords. Ether 15:21 21 And on the morrow they fought even until the night came. Ether 15:22 22 And when the night came they were drunken with anger, even as a man who is drunken with wine; and they slept again upon their swords. Ether 15:23 23 And on the morrow they fought again; and when the night came they had all fallen by the sword save it were fifty and two of the people of Coriantumr, and sixty and nine of the people of Shiz. Ether 15:24 24 And it came to pass that they slept upon their swords that night, and on the morrow they fought again, and they contended in their might with their swords and with their shields, all that day. Ether 15:25 25 And when the night came there were thirty and two of the people of Shiz, and twenty and seven of the people of Coriantumr. Ether 15:26 26 And it came to pass that they ate and slept, and prepared for death on the morrow. And they were large and mighty men as to the strength of men. Ether 15:27 27 And it came to pass that they fought for the space of three hours, and they fainted with the loss of blood. Ether 15:28 28 And it came to pass that when the men of Coriantumr had received sufficient strength that they could walk, they were about to flee for their lives; but behold, Shiz arose, and also his men, and he swore in his wrath that he would slay Coriantumr or he would perish by the sword. Ether 15:29 29 Wherefore, he did pursue them, and on the morrow he did overtake them; and they fought again with the sword. And it came to pass that when they had all fallen by the sword, save it were Coriantumr and Shiz, behold Shiz had fainted with the loss of blood. Ether 15:30 30 And it came to pass that when Coriantumr had leaned upon his sword, that he rested a little, he smote off the head of Shiz. Ether 15:31 31 And it came to pass that after he had smitten off the head of Shiz, that Shiz raised upon his hands and fell; and after that he had struggled for breath, he died. Ether 15:32 32 And it came to pass that Coriantumr fell to the earth, and became as if he had no life. Ether 15:33 33 And the Lord spake unto Ether, and said unto him: Go forth. And he went forth, and beheld that the words of the Lord had all been fulfilled; and he finished his record; (and the hundredth part I have not written) and he hid them in a manner that the people of Limhi did find them. Ether 15:34 34 Now the last words which are written by Ether are these: Whether the Lord will that I be translated, or that I suffer the will of the Lord in the flesh, it mattereth not, if it so be that I am saved in the kingdom of God. Amen. THE BOOK OF MORONI Moroni 1 Chapter 1 Moroni 1:1 1 Now I, Moroni, after having made an end of abridging the account of the people of Jared, I had supposed not to have written more, but I have not as yet perished; and I make not myself known to the Lamanites lest they should destroy me. Moroni 1:2 2 For behold, their wars are exceedingly fierce among themselves; and because of their hatred they put to death every Nephite that will not deny the Christ. Moroni 1:3 3 And I, Moroni, will not deny the Christ; wherefore, I wander whithersoever I can for the safety of mine own life. Moroni 1:4 4 Wherefore, I write a few more things, contrary to that which I had supposed; for I had supposed not to have written any more; but I write a few more things, that perhaps they may be of worth unto my brethren, the Lamanites, in some future day, according to the will of the Lord. Moroni 2 Chapter 2 Moroni 2:1 1 The words of Christ, which he spake unto his disciples, the twelve whom he had chosen, as he laid his hands upon them-- Moroni 2:2 2 And he called them by name, saying: Ye shall call on the Father in my name, in mighty prayer; and after ye have done this ye shall have power that to him upon whom ye shall lay your hands, ye shall give the Holy Ghost; and in my name shall ye give it, for thus do mine apostles. Moroni 2:3 3 Now Christ spake these words unto them at the time of his first appearing; and the multitude heard it not, but the disciples heard it; and on as many as they laid their hands, fell the Holy Ghost. Moroni 3 Chapter 3 Moroni 3:1 1 The manner which the disciples, who were called the elders of the church, ordained priests and teachers-- Moroni 3:2 2 After they had prayed unto the Father in the name of Christ, they laid their hands upon them, and said: Moroni 3:3 3 In the name of Jesus Christ I ordain you to be a priest, (or, if he be a teacher) I ordain you to be a teacher, to preach repentance and remission of sins through Jesus Christ, by the endurance of faith on his name to the end. Amen. Moroni 3:4 4 And after this manner did they ordain priests and teachers, according to the gifts and callings of God unto men; and they ordained them by the power of the Holy Ghost, which was in them. Moroni 4 Chapter 4 Moroni 4:1 1 The manner of their elders and priests administering the flesh and blood of Christ unto the church; and they administered it according to the commandments of Christ; wherefore we know the manner to be true; and the elder or priest did minister it-- Moroni 4:2 2 And they did kneel down with the church, and pray to the Father in the name of Christ, saying: Moroni 4:3 3 O God, the Eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it; that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the Eternal Father, that they are willing to take upon them the name of thy Son, and always remember him, and keep his commandments which he hath given them, that they may always have his Spirit to be with them. Amen. Moroni 5 Chapter 5 Moroni 5:1 1 The manner of administering the wine--Behold, they took the cup, and said: Moroni 5:2 2 O God, the Eternal Father, we ask thee, in the name of thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the Eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen. Moroni 6 Chapter 6 Moroni 6:1 1 And now I speak concerning baptism. Behold, elders, priests, and teachers were baptized; and they were not baptized save they brought forth fruit meet that they were worthy of it. Moroni 6:2 2 Neither did they receive any unto baptism save they came forth with a broken heart and a contrite spirit, and witnessed unto the church that they truly repented of all their sins. Moroni 6:3 3 And none were received unto baptism save they took upon them the name of Christ, having a determination to serve him to the end. Moroni 6:4 4 And after they had been received unto baptism, and were wrought upon and cleansed by the power of the Holy Ghost, they were numbered among the people of the church of Christ; and their names were taken, that they might be remembered and nourished by the good word of God, to keep them in the right way, to keep them continually watchful unto prayer, relying alone upon the merits of Christ, who was the author and the finisher of their faith. Moroni 6:5 5 And the church did meet together oft, to fast and to pray, and to speak one with another concerning the welfare of their souls. Moroni 6:6 6 And they did meet together oft to partake of bread and wine, in remembrance of the Lord Jesus. Moroni 6:7 7 And they were strict to observe that there should be no iniquity among them; and whoso was found to commit iniquity, and three witnesses of the church did condemn them before the elders, and if they repented not, and confessed not, their names were blotted out, and they were not numbered among the people of Christ. Moroni 6:8 8 But as oft as they repented and sought forgiveness, with real intent, they were forgiven. Moroni 6:9 9 And their meetings were conducted by the church after the manner of the workings of the Spirit, and by the power of the Holy Ghost; for as the power of the Holy Ghost led them whether to preach, or to exhort, or to pray, or to supplicate, or to sing, even so it was done. Moroni 7 Chapter 7 Moroni 7:1 1 And now I, Moroni, write a few of the words of my father Mormon, which he spake concerning faith, hope, and charity; for after this manner did he speak unto the people, as he taught them in the synagogue which they had built for the place of worship. Moroni 7:2 2 And now I, Mormon, speak unto you, my beloved brethren; and it is by the grace of God the Father, and our Lord Jesus Christ, and his holy will, because of the gift of his calling unto me, that I am permitted to speak unto you at this time. Moroni 7:3 3 Wherefore, I would speak unto you that are of the church, that are the peaceable followers of Christ, and that have obtained a sufficient hope by which ye can enter into the rest of the Lord, from this time henceforth until ye shall rest with him in heaven. Moroni 7:4 4 And now my brethren, I judge these things of you because of your peaceable walk with the children of men. Moroni 7:5 5 For I remember the word of God, which saith by their works ye shall know them; for if their works be good, then they are good also. Moroni 7:6 6 For behold, God hath said a man being evil cannot do that which is good; for if he offereth a gift, or prayeth unto God, except he shall do it with real intent it profiteth him nothing. Moroni 7:7 7 For behold, it is not counted unto him for righteousness. Moroni 7:8 8 For behold, if a man being evil giveth a gift, he doeth it grudgingly; wherefore it is counted unto him the same as if he had retained the gift; wherefore he is counted evil before God. Moroni 7:9 9 And likewise also is it counted evil unto a man, if he shall pray and not with real intent of heart; yea, and it profiteth him nothing, for God receiveth none such. Moroni 7:10 10 Wherefore, a man being evil cannot do that which is good; neither will he give a good gift. Moroni 7:11 11 For behold, a bitter fountain cannot bring forth good water; neither can a good fountain bring forth bitter water; wherefore, a man being a servant of the devil cannot follow Christ; and if he follow Christ he cannot be a servant of the devil. Moroni 7:12 12 Wherefore, all things which are good cometh of God; and that which is evil cometh of the devil; for the devil is an enemy unto God, and fighteth against him continually, and inviteth and enticeth to sin, and to do that which is evil continually. Moroni 7:13 13 But behold, that which is of God inviteth and enticeth to do good continually; wherefore, every thing which inviteth and enticeth to do good, and to love God, and to serve him, is inspired of God. Moroni 7:14 14 Wherefore, take heed, my beloved brethren, that ye do not judge that which is evil to be of God, or that which is good and of God to be of the devil. Moroni 7:15 15 For behold, my brethren, it is given unto you to judge, that ye may know good from evil; and the way to judge is as plain, that ye may know with a perfect knowledge, as the daylight is from the dark night. Moroni 7:16 16 For behold, the Spirit of Christ is given to every man, that he may know good from evil; wherefore, I show unto you the way to judge; for every thing which inviteth to do good, and to persuade to believe in Christ, is sent forth by the power and gift of Christ; wherefore ye may know with a perfect knowledge it is of God. Moroni 7:17 17 But whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, then ye may know with a perfect knowledge it is of the devil; for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him. Moroni 7:18 18 And now, my brethren, seeing that ye know the light by which ye may judge, which light is the light of Christ, see that ye do not judge wrongfully; for with that same judgment which ye judge ye shall also be judged. Moroni 7:19 19 Wherefore, I beseech of you, brethren, that ye should search diligently in the light of Christ that ye may know good from evil; and if ye will lay hold upon every good thing, and condemn it not, ye certainly will be a child of Christ. Moroni 7:20 20 And now, my brethren, how is it possible that ye can lay hold upon every good thing? Moroni 7:21 21 And now I come to that faith, of which I said I would speak; and I will tell you the way whereby ye may lay hold on every good thing. Moroni 7:22 22 For behold, God knowing all things, being from everlasting to everlasting, behold, he sent angels to minister unto the children of men, to make manifest concerning the coming of Christ; and in Christ there should come every good thing. Moroni 7:23 23 And God also declared unto prophets, by his own mouth, that Christ should come. Moroni 7:24 24 And behold, there were divers ways that he did manifest things unto the children of men, which were good; and all things which are good cometh of Christ; otherwise men were fallen, and there could no good thing come unto them. Moroni 7:25 25 Wherefore, by the ministering of angels, and by every word which proceeded forth out of the mouth of God, men began to exercise faith in Christ; and thus by faith, they did lay hold upon every good thing; and thus it was until the coming of Christ. Moroni 7:26 26 And after that he came men also were saved by faith in his name; and by faith, they become the sons of God. And as sure as Christ liveth he spake these words unto our fathers, saying: Whatsoever thing ye shall ask the Father in my name, which is good, in faith believing that ye shall receive, behold, it shall be done unto you. Moroni 7:27 27 Wherefore, my beloved brethren, have miracles ceased because Christ hath ascended into heaven, and hath sat down on the right hand of God, to claim of the Father his rights of mercy which he hath upon the children of men? Moroni 7:28 28 For he hath answered the ends of the law, and he claimeth all those who have faith in him; and they who have faith in him will cleave unto every good thing; wherefore he advocateth the cause of the children of men; and he dwelleth eternally in the heavens. Moroni 7:29 29 And because he hath done this, my beloved brethren, have miracles ceased? Behold I say unto you, Nay; neither have angels ceased to minister unto the children of men. Moroni 7:30 30 For behold, they are subject unto him, to minister according to the word of his command, showing themselves unto them of strong faith and a firm mind in every form of godliness. Moroni 7:31 31 And the office of their ministry is to call men unto repentance, and to fulfill and to do the work of the covenants of the Father, which he hath made unto the children of men, to prepare the way among the children of men, by declaring the word of Christ unto the chosen vessels of the Lord, that they may bear testimony of him. Moroni 7:32 32 And by so doing, the Lord God prepareth the way that the residue of men may have faith in Christ, that the Holy Ghost may have place in their hearts, according to the power thereof; and after this manner bringeth to pass the Father, the covenants which he hath made unto the children of men. Moroni 7:33 33 And Christ hath said: If ye will have faith in me ye shall have power to do whatsoever thing is expedient in me. Moroni 7:34 34 And he hath said: Repent all ye ends of the earth, and come unto me, and be baptized in my name, and have faith in me, that ye may be saved. Moroni 7:35 35 And now, my beloved brethren, if this be the case that these things are true which I have spoken unto you, and God will show unto you, with power and great glory at the last day, that they are true, and if they are true has the day of miracles ceased? Moroni 7:36 36 Or have angels ceased to appear unto the children of men? Or has he withheld the power of the Holy Ghost from them? Or will he, so long as time shall last, or the earth shall stand, or there shall be one man upon the face thereof to be saved? Moroni 7:37 37 Behold I say unto you, Nay; for it is by faith that miracles are wrought; and it is by faith that angels appear and minister unto men; wherefore, if these things have ceased wo be unto the children of men, for it is because of unbelief, and all is vain. Moroni 7:38 38 For no man can be saved, according to the words of Christ, save they shall have faith in his name; wherefore, if these things have ceased, then has faith ceased also; and awful is the state of man, for they are as though there had been no redemption made. Moroni 7:39 39 But behold, my beloved brethren, I judge better things of you, for I judge that ye have faith in Christ because of your meekness; for if ye have not faith in him then ye are not fit to be numbered among the people of his church. Moroni 7:40 40 And again, my beloved brethren, I would speak unto you concerning hope. How is it that ye can attain unto faith, save ye shall have hope? Moroni 7:41 41 And what is it that ye shall hope for? Behold I say unto you that ye shall have hope through the atonement of Christ and the power of his resurrection, to be raised unto life eternal, and this because of your faith in him according to the promise. Moroni 7:42 42 Wherefore, if a man have faith he must needs have hope; for without faith there cannot be any hope. Moroni 7:43 43 And again, behold I say unto you that he cannot have faith and hope, save he shall be meek, and lowly of heart. Moroni 7:44 44 If so, his faith and hope is vain, for none is acceptable before God, save the meek and lowly in heart; and if a man be meek and lowly in heart, and confesses by the power of the Holy Ghost that Jesus is the Christ, he must needs have charity; for if he have not charity he is nothing; wherefore he must needs have charity. Moroni 7:45 45 And charity suffereth long, and is kind, and envieth not, and is not puffed up, seeketh not her own, is not easily provoked, thinketh no evil, and rejoiceth not in iniquity but rejoiceth in the truth, beareth all things, believeth all things, hopeth all things, endureth all things. Moroni 7:46 46 Wherefore, my beloved brethren, if ye have not charity, ye are nothing, for charity never faileth. Wherefore, cleave unto charity, which is the greatest of all, for all things must fail-- Moroni 7:47 47 But charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it at the last day, it shall be well with him. Moroni 7:48 48 Wherefore, my beloved brethren, pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ; that ye may become the sons of God; that when he shall appear we shall be like him, for we shall see him as he is; that we may have this hope; that we may be purified even as he is pure. Amen. Moroni 8 Chapter 8 Moroni 8:1 1 An epistle of my father Mormon, written to me, Moroni; and it was written unto me soon after my calling to the ministry. And on this wise did he write unto me, saying: Moroni 8:2 2 My beloved son, Moroni, I rejoice exceedingly that your Lord Jesus Christ hath been mindful of you, and hath called you to his ministry, and to his holy work. Moroni 8:3 3 I am mindful of you always in my prayers, continually praying unto God the Father in the name of his Holy Child, Jesus, that he, through his infinite goodness and grace, will keep you through the endurance of faith on his name to the end. Moroni 8:4 4 And now, my son, I speak unto you concerning that which grieveth me exceedingly; for it grieveth me that there should disputations rise among you. Moroni 8:5 5 For, if I have learned the truth, there have been disputations among you concerning the baptism of your little children. Moroni 8:6 6 And now, my son, I desire that ye should labor diligently, that this gross error should be removed from among you; for, for this intent I have written this epistle. Moroni 8:7 7 For immediately after I had learned these things of you I inquired of the Lord concerning the matter. And the word of the Lord came to me by the power of the Holy Ghost, saying: Moroni 8:8 8 Listen to the words of Christ, your Redeemer, your Lord and your God. Behold, I came into the world not to call the righteous but sinners to repentance; the whole need no physician, but they that are sick; wherefore, little children are whole, for they are not capable of committing sin; wherefore the curse of Adam is taken from them in me, that it hath no power over them; and the law of circumcision is done away in me. Moroni 8:9 9 And after this manner did the Holy Ghost manifest the word of God unto me; wherefore, my beloved son, I know that it is solemn mockery before God, that ye should baptize little children. Moroni 8:10 10 Behold I say unto you that this thing shall ye teach--repentance and baptism unto those who are accountable and capable of committing sin; yea, teach parents that they must repent and be baptized, and humble themselves as their little children, and they shall all be saved with their little children. Moroni 8:11 11 And their little children need no repentance, neither baptism. Behold, baptism is unto repentance to the fulfilling the commandments unto the remission of sins. Moroni 8:12 12 But little children are alive in Christ, even from the foundation of the world; if not so, God is a partial God, and also a changeable God, and a respecter to persons; for how many little children have died without baptism! Moroni 8:13 13 Wherefore, if little children could not be saved without baptism, these must have gone to an endless hell. Moroni 8:14 14 Behold I say unto you, that he that supposeth that little children need baptism is in the gall of bitterness and in the bonds of iniquity, for he hath neither faith, hope, nor charity; wherefore, should he be cut off while in the thought, he must go down to hell. Moroni 8:15 15 For awful is the wickedness to suppose that God saveth one child because of baptism, and the other must perish because he hath no baptism. Moroni 8:16 16 Wo be unto them that shall pervert the ways of the Lord after this manner, for they shall perish except they repent. Behold, I speak with boldness, having authority from God; and I fear not what man can do; for perfect love casteth out all fear. Moroni 8:17 17 And I am filled with charity, which is everlasting love; wherefore, all children are alike unto me; wherefore, I love little children with a perfect love; and they are all alike and partakers of salvation. Moroni 8:18 18 For I know that God is not a partial God, neither a changeable being; but he is unchangeable from all eternity to all eternity. Moroni 8:19 19 Little children cannot repent; wherefore, it is awful wickedness to deny the pure mercies of God unto them, for they are all alive in him because of his mercy. Moroni 8:20 20 And he that saith that little children need baptism denieth the mercies of Christ, and setteth at naught the atonement of him and the power of his redemption. Moroni 8:21 21 Wo unto such, for they are in danger of death, hell, and an endless torment. I speak it boldly; God hath commanded me. Listen unto them and give heed, or they stand against you at the judgment-seat of Christ. Moroni 8:22 22 For behold that all little children are alive in Christ, and also all they that are without the law. For the power of redemption cometh on all them that have no law; wherefore, he that is not condemned, or he that is under no condemnation, cannot repent; and unto such baptism availeth nothing-- Moroni 8:23 23 But it is mockery before God, denying the mercies of Christ, and the power of his Holy Spirit, and putting trust in dead works. Moroni 8:24 24 Behold, my son, this thing ought not to be; for repentance is unto them that are under condemnation and under the curse of a broken law. Moroni 8:25 25 And the first fruits of repentance is baptism; and baptism cometh by faith unto the fulfilling the commandments; and the fulfilling the commandments bringeth remission of sins; Moroni 8:26 26 And the remission of sins bringeth meekness, and lowliness of heart; and because of meekness and lowliness of heart cometh the visitation of the Holy Ghost, which Comforter filleth with hope and perfect love, which love endureth by diligence unto prayer, until the end shall come, when all the saints shall dwell with God. Moroni 8:27 27 Behold, my son, I will write unto you again if I go not out soon against the Lamanites. Behold, the pride of this nation, or the people of the Nephites, hath proven their destruction except they should repent. Moroni 8:28 28 Pray for them, my son, that repentance may come unto them. But behold, I fear lest the Spirit hath ceased striving with them; and in this part of the land they are also seeking to put down all power and authority which cometh from God; and they are denying the Holy Ghost. Moroni 8:29 29 And after rejecting so great a knowledge, my son, they must perish soon, unto the fulfilling of the prophecies which were spoken by the prophets, as well as the words of our Savior himself. Moroni 8:30 30 Farewell, my son, until I shall write unto you, or shall meet you again. Amen. Moroni 9 Chapter 9 Moroni 9:1 1 My beloved son, I write unto you again that ye may know that I am yet alive; but I write somewhat of that which is grievous. Moroni 9:2 2 For behold, I have had a sore battle with the Lamanites, in which we did not conquer; and Archeantus has fallen by the sword, and also Luram and Emron; yea, and we have lost a great number of our choice men. Moroni 9:3 3 And now behold, my son, I fear lest the Lamanites shall destroy this people; for they do not repent, and Satan stirreth them up continually to anger one with another. Moroni 9:4 4 Behold, I am laboring with them continually; and when I speak the word of God with sharpness they tremble and anger against me; and when I use no sharpness they harden their hearts against it; wherefore, I fear lest the Spirit of the Lord hath ceased striving with them. Moroni 9:5 5 For so exceedingly do they anger that it seemeth me that they have no fear of death; and they have lost their love, one towards another; and they thirst after blood and revenge continually. Moroni 9:6 6 And now, my beloved son, notwithstanding their hardness, let us labor diligently; for if we should cease to labor, we should be brought under condemnation; for we have a labor to perform whilst in this tabernacle of clay, that we may conquer the enemy of all righteousness, and rest our souls in the kingdom of God. Moroni 9:7 7 And now I write somewhat concerning the sufferings of this people. For according to the knowledge which I have received from Amoron, behold, the Lamanites have many prisoners, which they took from the tower of Sherrizah; and there were men, women, and children. Moroni 9:8 8 And the husbands and fathers of those women and children they have slain; and they feed the women upon the flesh of their husbands, and the children upon the flesh of their fathers; and no water, save a little, do they give unto them. Moroni 9:9 9 And notwithstanding this great abomination of the Lamanites, it doth not exceed that of our people in Moriantum. For behold, many of the daughters of the Lamanites have they taken prisoners; and after depriving them of that which was most dear and precious above all things, which is chastity and virtue-- Moroni 9:10 10 And after they had done this thing, they did murder them in a most cruel manner, torturing their bodies even unto death; and after they have done this, they devour their flesh like unto wild beasts, because of the hardness of their hearts; and they do it for a token of bravery. Moroni 9:11 11 O my beloved son, how can a people like this, that are without civilization-- Moroni 9:12 12 (And only a few years have passed away, and they were a civil and a delightsome people) Moroni 9:13 13 But O my son, how can a people like this, whose delight is in so much abomination-- Moroni 9:14 14 How can we expect that God will stay his hand in judgment against us? Moroni 9:15 15 Behold, my heart cries: Wo unto this people. Come out in judgment, O God, and hide their sins, and wickedness, and abominations from before thy face! Moroni 9:16 16 And again, my son, there are many widows and their daughters who remain in Sherrizah; and that part of the provisions which the Lamanites did not carry away, behold, the army of Zenephi has carried away, and left them to wander whithersoever they can for food; and many old women do faint by the way and die. Moroni 9:17 17 And the army which is with me is weak; and the armies of the Lamanites are betwixt Sherrizah and me; and as many as have fled to the army of Aaron have fallen victims to their awful brutality. Moroni 9:18 18 O the depravity of my people! They are without order and without mercy. Behold, I am but a man, and I have but the strength of a man, and I cannot any longer enforce my commands. Moroni 9:19 19 And they have become strong in their perversion; and they are alike brutal, sparing none, neither old nor young; and they delight in everything save that which is good; and the suffering of our women and our children upon all the face of this land doth exceed everything; yea, tongue cannot tell, neither can it be written. Moroni 9:20 20 And now, my son, I dwell no longer upon this horrible scene. Behold, thou knowest the wickedness of this people; thou knowest that they are without principle, and past feeling; and their wickedness doth exceed that of the Lamanites. Moroni 9:21 21 Behold, my son, I cannot recommend them unto God lest he should smite me. Moroni 9:22 22 But behold, my son, I recommend thee unto God, and I trust in Christ that thou wilt be saved; and I pray unto God that he will spare thy life, to witness the return of his people unto him, or their utter destruction; for I know that they must perish except they repent and return unto him. Moroni 9:23 23 And if they perish it will be like unto the Jaredites, because of the wilfulness of their hearts, seeking for blood and revenge. Moroni 9:24 24 And if it so be that they perish, we know that many of our brethren have deserted over unto the Lamanites, and many more will also desert over unto them; wherefore, write somewhat a few things, if thou art spared and I shall perish and not see thee; but I trust that I may see thee soon; for I have sacred records that I would deliver up unto thee. Moroni 9:25 25 My son, be faithful in Christ; and may not the things which I have written grieve thee, to weigh thee down unto death; but may Christ lift thee up, and may his sufferings and death, and the showing his body unto our fathers, and his mercy and long-suffering, and the hope of his glory and of eternal life, rest in your mind forever. Moroni 9:26 26 And may the grace of God the Father, whose throne is high in the heavens, and our Lord Jesus Christ, who sitteth on the right hand of his power, until all things shall become subject unto him, be, and abide with you forever. Amen. Moroni 10 Chapter 10 Moroni 10:1 1 Now I, Moroni, write somewhat as seemeth me good; and I write unto my brethren, the Lamanites; and I would that they should know that more than four hundred and twenty years have passed away since the sign was given of the coming of Christ. Moroni 10:2 2 And I seal up these records, after I have spoken a few words by way of exhortation unto you. Moroni 10:3 3 Behold, I would exhort you that when ye shall read these things, if it be wisdom in God that ye should read them, that ye would remember how merciful the Lord hath been unto the children of men, from the creation of Adam even down unto the time that ye shall receive these things, and ponder it in your hearts. Moroni 10:4 4 And when ye shall receive these things, I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost. Moroni 10:5 5 And by the power of the Holy Ghost ye may know the truth of all things. Moroni 10:6 6 And whatsoever thing is good is just and true; wherefore, nothing that is good denieth the Christ, but acknowledgeth that he is. Moroni 10:7 7 And ye may know that he is, by the power of the Holy Ghost; wherefore I would exhort you that ye deny not the power of God; for he worketh by power, according to the faith of the children of men, the same today and tomorrow, and forever. Moroni 10:8 8 And again, I exhort you, my brethren, that ye deny not the gifts of God, for they are many; and they come from the same God. And there are different ways that these gifts are administered; but it is the same God who worketh all in all; and they are given by the manifestations of the Spirit of God unto men, to profit them. Moroni 10:9 9 For behold, to one is given by the Spirit of God, that he may teach the word of wisdom; Moroni 10:10 10 And to another, that he may teach the word of knowledge by the same Spirit; Moroni 10:11 11 And to another, exceedingly great faith; and to another, the gifts of healing by the same Spirit; Moroni 10:12 12 And again, to another, that he may work mighty miracles; Moroni 10:13 13 And again, to another, that he may prophesy concerning all things; Moroni 10:14 14 And again, to another, the beholding of angels and ministering spirits; Moroni 10:15 15 And again, to another, all kinds of tongues; Moroni 10:16 16 And again, to another, the interpretation of languages and of divers kinds of tongues. Moroni 10:17 17 And all these gifts come by the Spirit of Christ; and they come unto every man severally, according as he will. Moroni 10:18 18 And I would exhort you, my beloved brethren, that ye remember that every good gift cometh of Christ. Moroni 10:19 19 And I would exhort you, my beloved brethren, that ye remember that he is the same yesterday, today, and forever, and that all these gifts of which I have spoken, which are spiritual, never will be done away, even as long as the world shall stand, only according to the unbelief of the children of men. Moroni 10:20 20 Wherefore, there must be faith; and if there must be faith there must also be hope; and if there must be hope there must also be charity. Moroni 10:21 21 And except ye have charity ye can in nowise be saved in the kingdom of God; neither can ye be saved in the kingdom of God if ye have not faith; neither can ye if ye have no hope. Moroni 10:22 22 And if ye have no hope ye must needs be in despair; and despair cometh because of iniquity. Moroni 10:23 23 And Christ truly said unto our fathers: If ye have faith ye can do all things which are expedient unto me. Moroni 10:24 24 And now I speak unto all the ends of the earth--that if the day cometh that the power and gifts of God shall be done away among you, it shall be because of unbelief. Moroni 10:25 25 And wo be unto the children of men if this be the case; for there shall be none that doeth good among you, no not one. For if there be one among you that doeth good, he shall work by the power and gifts of God. Moroni 10:26 26 And wo unto them who shall do these things away and die, for they die in their sins, and they cannot be saved in the kingdom of God; and I speak it according to the words of Christ; and I lie not. Moroni 10:27 27 And I exhort you to remember these things; for the time speedily cometh that ye shall know that I lie not, for ye shall see me at the bar of God; and the Lord God will say unto you: Did I not declare my words unto you, which were written by this man, like as one crying from the dead, yea, even as one speaking out of the dust? Moroni 10:28 28 I declare these things unto the fulfilling of the prophecies. And behold, they shall proceed forth out of the mouth of the everlasting God; and his word shall hiss forth from generation to generation. Moroni 10:29 29 And God shall show unto you, that that which I have written is true. Moroni 10:30 30 And again I would exhort you that ye would come unto Christ, and lay hold upon every good gift, and touch not the evil gift, nor the unclean thing. Moroni 10:31 31 And awake, and arise from the dust, O Jerusalem; yea, and put on thy beautiful garments, O daughter of Zion; and strengthen thy stakes and enlarge thy borders forever, that thou mayest no more be confounded, that the covenants of the Eternal Father which he hath made unto thee, O house of Israel, may be fulfilled. Moroni 10:32 32 Yea, come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness and love God with all your might, mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise deny the power of God. Moroni 10:33 33 And again, if ye by the grace of God are perfect in Christ, and deny not his power, then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father unto the remission of your sins, that ye become holy, without spot. Moroni 10:34 34 And now I bid unto all, farewell. I soon go to rest in the paradise of God, until my spirit and body shall again reunite, and I am brought forth triumphant through the air, to meet you before the pleasing bar of the great Jehovah, the Eternal Judge of both quick and dead. Amen. 
54298	----	(http://mormontextsproject.org), with thanks to Margaret Willden and Mariah Averett SCRAP BOOK OF MORMON LITERATURE VOL. II Religious Tracts Published by Ben. E. Rich "_We have gathered posies, From other men's flowers; Nothing but the thread that Binds them is ours_." {i} GENERAL INDEX STATEMENT FROM JOSIAH QUINCY, MAYOR OF BOSTON, 1845-1849, CONCERNING AN INTERVIEW HAD IN 1844 WITH JOSEPH SMITH, THE MORMON PROPHET: Some of the Sayings and Predictions Made by the Prophet Joseph Smith--A Letter to Mr. Wentworth from the Prophet in Answer to a Request from Him for a Statement of Belief, to Be Published in the Chicago "Democrat"--The Prophet's Assassination--Extracts from Governor Ford's History of Illinois Concerning the Martyrdom, with Comments.--Compiled by Ben. E. Rich, 3. DEDICATION OF PALESTINE: The Prayer.--By Apostle Orson Hyde, 36. THE RESURRECTION: Purpose of Man's Existence--Component Parts of Body Never Destroyed--Literal Resurrection--Testimony of Resurrection by Ezekiel, Job, Daniel, Luke, John, Matthew, Paul--Book of Mormon Prophet's Testimony of the Resurrection, Abinadi, Jacob, Amulek, Alma, Samuel, Words of Jesus, Moroni--Testimony of Joseph Smith--Extract from the Prophecy of Enoch.--By President Brigham Young, 40. CELESTIAL FAMILY ORGANIZATION.--By Parley P. Pratt in His Publication, "The Prophet," published in New York City, 1845, 52. SALVATION FOR THE LIVING AND THE DEAD: Liberality of the "Mormon" Faith--Characteristics of True Religion--Universal Salvation--But One God and One Faith--Sincerity Not Conclusive Evidence of Truth--Oneness of the Church of Christ--True Gospel Again Revealed from Heaven--Gospel Will Be Preached to Every Soul--But Few Will Be Lost--Salvation for the Dead--Different Degrees of Glory--Liberality of the Gospel--Everlasting Punishment--Work in the Spirit World--Cherish No Evil Feeling--A Discourse by Charles W. Penrose, Delivered in the Tabernacle, Salt Lake City, Sunday Afternoon, August 19, 1900, 59. MORMONISM JUDGED BY ITS EFFECTS: Testimony of Converts--Effects of Mormonism--Preaching the Gospel--Mormons a Happy People--Mormonism Causes Unity--Education--Natural Benefits Derived from Mormonism--By Charles W. Penrose, in "Millennial Star," 1886, 78. {ii} THE "RE-ORGANIZED" CHURCH VS. SALVATION FOR THE DEAD: Claims of The "Re-organized" Church--Keys for Vicarious Work Restored--Baptism for Dead Commenced--Temples Built--Keys Bestowed Upon the Twelve Apostles--Church Rejected with Its Dead--Baptism for the Dead Discontinued by "Josephites"--Importance of the Work for the Dead--Dead Judged Out of Records--Prophet Preaches on Work for Dead--Early Prophets Preached Salvation for the Dead--Necessity of Temples--Sacred Ordinances Must Be Performed in the Temple--An Editorial from the "Times and Seasons" Written by the Prophet Joseph Smith on Salvation for the Dead--By Joseph F. Smith, Jr, 83. ACKNOWLEDGE YOUR FAULTS.--By Elder Orson F. Whitney, in "Millennial Star," 1882, 100. AN INTERVIEW IN THE ATLANTA CONSTITUTION ON THE "MORMON" FAITH: Book of Mormon--What the Book of Mormon Teaches--First Principles--Gifts of the Holy Ghost--Prophecy--Authority--Apostasy--Restoration--Organization-- Ecclesiastical Government--Necessity of Baptism--Mode of Baptism--Infant Baptism--Salvation for the Dead--Eternal and Everlasting Punishment--Graded Salvation and Damnation--Personality of the Godhead--Atonement and Fall--Bible Alone Not Sufficient--Marriage--Morality of the Mormons--Belief in a Personal Satan--Future Punishment--The Earth to Be Purified--By Elder Ben. E. Rich, 103. TWO LETTERS TO A BAPTIST MINISTER: Rev. J. Whitcomb Brougher, Pastor First Baptist Church, Chattanooga, Tenn., Delivered Two Sermons from His Pulpit Upon "Mormonism." They were tirades of falsehoods and misrepresentations from beginning to end; they were filled with much bitterness and hatred, and during one of his sermons he came as near advocating mob violence as he dared. These wholesale attacks called out the following open letters to the minister, which appeared in the Chattanooga "News." (There were so many calls for copies of these letters, and to meet the demands they were published in pamphlet form.) Christ's Church Always Evily Spoken Against--Spaulding Manuscript Story--Restoration of the Gospel--Christ's Second Coming--The Existence of a God--God Has a Body, Parts and Passions--Belief in Many Gods--Is Mormonism a System of Lust--"Mormons" Live in Their Own Homes--Loyalty of the Mormons--Authority--Are We to a Unity--Baptism Is Essential--False Charges--Missionary Work--The Book of Mormon--Elder Ben. E. Rich, 122. MORMONS AND MORMONISM: The Mormon People, Their Industry, Education and Morals--What Is Thought of These People by a Non-Mormon of Many Years Residence Among Them--By Their Fruits--Like the Pilgrim Fathers--Their Staff and Comfort--What They Accomplished in Thirty-two Years--Education--Morals--Cause of Persecution--The New Crusade--Disfranchisement of Mormons--Political Conditions--B. H. Roberts Case--Lecture by Charles Ellis, a Non-Mormon, 145. {iii} PROPHETS AND APOSTLES NECESSARY: Tendency of Mankind to Accept Dead Prophets and Reject Living Ones--Prophecy Fulfilled--Revelation Necessary--Necessity of Officers in the Church--By the late President Geo. Q. Cannon, in the "Millennial Star," 1866, 168. COMPREHENSIVE SALVATION, OR THE GOSPEL TO LIVING AND DEAD: First Principles--Authority--Miraculous Gifts--Organization--Apostasy--Restoration--The Gospel Preached to the Spirits of the Departed--Different Degrees of Glory--Turning the Hearts of the Fathers to the Children, and the Children to the Fathers--By John Nicholson, 174. THE MEANS OF ESCAPE, OR, EXISTING EVILS AND THEIR CURE: Christ's Second Coming--Restoration--Visions of the Prophet--Priesthood Restored--Persecution--Growth of the Church--Missionary Work--The Gathering--By Elder John Nicholson, 195. THE LATTER DAY PROPHET: Prophets Needed and Should Be Expected--Organism of the Church of Christ--Effects of Obedience to the Doctrines Introduced by Joseph Smith--The Book of Mormon Authentic--Modern Prophecy and Its Fulfilment--By Elder John Nicholson, 200. THE GOSPEL OPENS COMMUNICATION WITH JEHOVAH: Necessity of Adversity--Angels Have Appeared in the Last Days--Heaven--Condition of the World--Paragraphs from a Sermon Delivered by President John Taylor, June 12, 1853, 221. A WORD OF ADVICE: Elders' Authority--Their Attitude Toward Ministers--Rely Upon Spirit of God--Advice to Missionaries--By Elder Parley P. Pratt, in "Millennial Star," 1846, 226. A Prophet of Latter Days. A GLORIOUS THOUGHT: Should Prophets Be Expected in Our Day--God's Word Indicates that a Prophet Should Come--Prophets Sent to Announce All Important Events--Positive Promise of the Lord to Send a Messenger--Necessity of Prophets and Apostles in the Church--Church Founded Upon Prophets and Apostles--Power Given Apostles and Prophets--Object of Inspired Men in the Church--How Long They Should Remain--Is the Canon of Scripture Full--Without Modern Revelation Bible Prophecies Cannot Be Fulfilled--Treatment of Prophets in Past Ages--Jesus a Stumbling Stone--Many Prophets Rejected--Persecution to Follow All Inspired Teachers--Conclusions Drawn from Scriptures Quoted--Elder Edwin F. Parry, Liverpool, England, 230. {iv} WAS JOSEPH SMITH A PROPHET? Testimony of His Works--Judging by the Fruits--Joseph Smith's Claim--His Claim Compared with Scripture--Predictions that the Gospel Should Be Restored--Joseph Smith Treated the Same as Ancient Prophets--Account of Some of His Works--Bible Prophecies Fulfilled--Church Organization the Same as Formerly--Same Doctrines as in Former Days--The Holy Ghost Received--How to Obtain Proof--Outward Proofs--Testimony of Witnesses--Ancient Prophecies Being Fulfilled--The Gathering of Israel--Gathering Peculiar to Latter-Day Saints--Events in the History of the Saints--Words of the Psalmist Fulfilled--Isaiah's Prediction Fulfilled--A Prophecy of Malachi--Salvation for the Dead--Facts Proven--Elder Edwin F. Parry, Liverpool, England, 235. JOSEPH SMITH'S WORKS: Evidence of His Inspiration--Scriptural Tests--Prediction of the Angel--None Can Stop God's Work--"A Marvelous Work"--Testimony of Disinterested Men--Prophecy About War--Fulfilled Twenty-eight Years Afterwards--Predicted Men's Lives Would Be Spared--The Saints' Exodus Foretold--Gathering Predicted--Joseph Smith as an Expounder of Scripture--Church Organization--All His Works Proclaim Him a Prophet--Elder Edwin F. Parry, Liverpool, England, 254. THE BOOK OF MORMON: An Evidence of the Inspiration of Joseph Smith--Its Purport--Impossible to Write Without Divine Aid--Prophecies in the Book of Mormon--A Bible! A Bible!--Isaiah's Prophecy--Book Gives a Test of Its Truth--Attested by Direct Evidence--Testimony of Three Witnesses--Testimony of Witnesses Unchanged--Testimony of Eight Witnesses--Secular Proof of the Book of Mormon--Colonists from the Tower of Babel--Origin Before the Christian Era--Of Hebrew Origin--Indian Customs--Indian Practice Resembling the Passover--Tradition of a Sacred Book--Acquainted with the Old Testament Record--Tradition of Moses--Tradition of Eve--Tradition of the Flood--Led by Youngest Brother--Engraved on Plates of Metal--Egyptian Writings--Evidences of Advanced Civilization--Ruins Discovered--Indians All of One Origin--Ruins in Yucatan--Ancient Glass Jar--A Ruined City--Ancient Coins and Implements--Destruction at the Time of the Crucifixion--Ruins on the Ridge of a Mountain--Destroyed by the Action of Heat--Remains Found Under Lava Beds--Discovery of a Hidden City--Evidences of Great Eruptions--The Messiah Known to the Ancient Inhabitants of America--The Cross as an Emblem--Knowledge of the Godhead--Tradition of the Christ--Strong Proofs of the Truth of the Book of Mormon--Conclusion--Elder Edwin F. Parry, Liverpool, England, 260. MARKS OF THE CHURCH OF CHRIST: The Outward Signs by Which It May Be Known--Outward Signs by Which Christ's Gospel May Be Known--Character of His Church--Knowledge the Outcome of True Faith--How It May Be Obtained--An Illustration--Parable of the Sower--Where Is the True Gospel and Church of Christ?--By Edwin F. Parry, Liverpool, England, 291. SIGNS OF CHRIST'S SECOND COMING: What the Bible Says Concerning His Advent--What the Saviour and the Ancient Prophets Say Concerning It--The Many Things to Take Place Before that Great Event--The Signs Already Appearing--By Elder Edwin F. Parry, Liverpool, England, 304. {v} SAVED BY GRACE THROUGH OBEDIENCE: Important Questions Concerning Salvation Answered by the Word of God--Bible Teachings Upon This Subject--Important Questions Concerning Salvation Answered by the Word of God--Salvation Free to All Who Will Obey--Faith Alone Will Not Save--True Faith Cannot Be Separated from Works of Obedience--Illustrations of Salvation by Grace--By Elder Edwin F. Parry, Liverpool, England, 313. THE BEGINNING OF THE GOSPEL OF JESUS CHRIST: Rules That Must Be Observed by All Who Enter Christ's Church--What Is Salvation--Our Own Sins--What Is the Gospel--The First Rule--Faith--Nature of Faith--Power of Faith--Necessity of Miraculous Gifts--Existence of Faith Shown by Works--Another Evidence of Faith--The Second Rule--Repentance--Meaning of Repentance--Necessity of Repentance--The Third Rule--Baptism--True Mode of Baptism--What Baptism Is For--Other Purposes of Baptism--The Baptism of Infants--Those Who Have Died Without Baptism--Baptism a Test of Obedience--The Fourth Rule--Laying On of Hands--Necessity of Laying On of Hands--Office of the Holy Spirit--Rules Herein Explained--By Elder Edwin F. Parry, Liverpool, England, 321. AN ANGEL WITH THE GOSPEL: Rev. 14: 6, 7, Analyzed--Angel Moroni's Mission Not Completed--Angels--Judgments to Come Upon the World--By Elder Orson Pratt, in "Millennial Star," 1866, 333. THE PROPHET JOSEPH SMITH ON DOCTRINE: Extracts from a Sermon Delivered at Nauvoo, June 27, 1839, Taken from the "Historical Record"--First Principles--Purpose of the Gifts of Tongues--Resurrection and Eternal Judgment--Election--Effects of the Holy Ghost Upon Gentiles--Effects of the Holy Ghost Upon the Seed of Abraham--The Other Comforter, 337. THE LATTER-DAY SAINTS AND THE WORLD: The Godhead--Testimony of John, Peter, Stephen--The Personality of God--Testimony of Abraham, Moses, Thomas, Zechariah, Paul, Joseph Smith--Faith and Works--Testimony of Paul, John, James--Repentance--Testimony of Paul, Noah, Abraham, Jonah, John--Water Baptism--Testimony of Paul, John, Nicodemus, Peter, Paul--The Holy Ghost--Testimony of John the Baptist, John, Paul--Baptism for the Dead--Testimony of Peter, Paul--Divine Authority--Testimony of Paul, Peter--By Elder William A. Morton, 340. A CONGRESSMAN'S OPINION OF THE PROPHET: From the "Historical Record"--The Prophet in Washington During the Year 1840, 404. AN ANNOUNCEMENT CONCERNING THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS.--By Heber J. Grant, Tokyo, Japan, 405. {vi} CORNER STONES OF REORGANIZATION: A Few Facts Concerning Its Founders Compiled from Early Church History--History of William Marks--Revelation to James J. Strong Given January 7, 1849--Record of Zenos H. Gurley--Jason W. Briggs, Another Founder of the New Organization--Authority--By German E. Ellsworth, 408. IS BELIEF ALONE SUFFICIENT: Knowledge of God Necessary to Be Saved--Must Obey the Gospel--Works Necessary--Love Manifest by Keeping the Commandments--Faith and Works Necessary--By J. H. Paul, 423. THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS: Its Religion, History, Condition and Destiny--Antagonism Due to Misrepresentation--The Fulness of the Everlasting Gospel--The Godhead--Men Judged by Their Works--The Atonement--The Gospel Ordinances--Faith, Repentance, Baptism--Baptism for the Dead--The Holy Ghost--Divine Authority--Officers--Spiritual Gifts--The Apostasy--The Book of Mormon--Revelation--Restoration of the Gospel--Other Doctrines--A Glance at History--Present Condition--Future Destiny--The Gospel Message--By James H. Anderson, 1902, 429. A WORD ABOUT SUCCESSION: From Saturday "News"--Was Not Necessary to Ordain President Young to Office of President of Church--The Prophet Intended Hyrum to Be the Next President Had He Lived--All the Keys of Authority Bestowed Upon the Heads of the Twelve Apostles by Joseph Smith--Brigham Young Accepted by People as Second President of Church, 460. THE GOSPEL PIONEER: Faith--Repentance--Baptism--Laying on of Hands for Imparting the Holy Ghost--Authority to Preach and Administer--By William Jefferies, 464. GLAD TIDINGS OF GREAT JOY: Faith in God and Jesus Christ--Repentance--Baptism--The Holy Ghost--Organization--We Believe in Continuous Revelation from God--Obey the Doctrine of Christ--By Apostle George Teasdale, 484. SUGGESTIONS TO ELDERS: Care in Administering Sacrament--Baptismal Ceremony--Laying on of Hands and Blessing Sick--Words to Be Used in Baptizing--Words Used in Confirming a Person a Member of the Church--Administering to the Sick--Anointing with Oil--By Elder B. H. Roberts, in "Millennial Star," 1888, 488. THE GOSPEL OF JESUS CHRIST: All Truth Included in the Gospel of Jesus Christ--The Gospel Plan Comprehends More Than This Planet--Gospel Taught Prior to Christ's Advent--Faith--Repentance--Baptism by Immersion--Gift of the Holy Ghost--Only One Gospel Plan--Evidence of Apostasy--Gospel Plan a Perfect One--Exclusive Plan--Man Saved by Gaining Knowledge--Faith and Works Necessary--Importance of the Message of the Humble Elders--By Elder Orson F. Whitney, in "Millennial Star," 1882, 492. {vii} THE MISUSE OF POWER.--By Apostle Orson F. Whitney, in Millennial Star, 1882, 510. HAPPINESS FOR THE SORROWFUL.--By Apostle Orson Pratt, Millennial Star, 1886, 514. THE STRAIGHT AND NARROW WAY: Doctrine the Savior Taught--First Principles--Faith and Works--Repentance--Baptism--Object of Baptism--Subjects Fit for Baptism--Mode of Baptism--Gift of the Holy Ghost--The Blood of Christ--Authority--Salvation for the Dead--By Elder Ephraim H. Nye, 516. A MOTHER'S INFLUENCE: A Few Words About the Findings and the Birth of Joseph F. Smith, 535. IS BAPTISM ESSENTIAL TO SALVATION? 540. ALLEGED "OBJECTIONABLE FEATURES" IN THE RELIGION OF LATTER-DAY SAINTS: Discoveries Made in South America Corroborating Claims of the Book of Mormon--Apostles and Prophets--Signs Following the Believers--Ordinance of Baptism Changed--By Elder Charles W. Staynor, 542. LATTER-DAY SAINTS FOLLOW THE TEACHINGS OF THE SAVIOUR: Address Delivered at the Salt Lake Tabernacle Sunday, December 25, 1910, by President Joseph F. Smith--Adam's Mission on Earth--Temporal Death--Coming of Christ--The Second Death--Christ Both God and Man--First Born in the Spirit, Only Begotten of the Father in the Flesh, Immortal Father, Mortal Mother, thus Were Joined Together in Him Forever, Both God and Man--Resurrection--Spirit and Body of Christ--Preaching to Spirits in Prison--Broadness of God's Plan of Salvation--All Will Be Resurrected--Free Agency of Man--Saviour in America--Elements of Spirituality--Book of Mormon--Doctrines of Christ--Saviour's Birthday, 554. {viii} DOCTRINAL INDEX Adam's mission on earth, 554. Adam taught to offer sacrifice, 556. Administering to Sick, 490. Adversity, Necessity of, 222. Ancient Prophets predict Christ's Second Coming, 306. Angel with the Gospel, 333. Angels appear in last days, 223. Anointing with Oil, 491. Apostasy, 108, 176, 445. Apostasy, Evidence of, 502. Apostles and Prophets, 545. Archaeological discoveries corroborating claims of Book of Mormon, 281. Articles of Faith, How they came to be written, 20. Atonement, The, 117, 314, 434. Authority, 17, 107, 132, 143, 297, 395, 442, 480. Baptism, 117, 293, 326, 373, 437, 474, 485, 520. Baptism Changed, Mode of, 552. Baptism essential to Salvation, 540. Baptism for Dead commenced, 84. Baptism for the Dead, 181, 439. Baptism for the Dead done away with by "Josephites," 87. Baptism, Infant, 113, 329. Baptism, Mode of, 113, 326, 498, 525. Baptism, Necessity of, 112, 133, 142. Baptism, Purpose of, 327, 521. Baptism, Subjects fit for, 522. Baptismal ceremony, 489. Belief alone not sufficient, 118, 423. Believers, Signs follow the, 547. Book of Mormon, 104, 140, 206, 239, 260, 446, 543, 562. Book of Mormon's coming forth fulfills ancient prophecy, 210. Book of Mormon, Discoveries in South America corroborate claims of, 544. Book of Mormon gives test of its truth, 264. Book of Mormon teaches, What the, 105, 209. Book of Mormon, The coming forth of the, 207. Book of Mormon published, 209. Book of Mormon, What it is, 448. Briggs, Jason W., Record of, 418. But few will be lost, 67. Christ's birthday, 567. Christ, Blood of, 527. Christ both God and man, 555-557. Christ's Father immortal and mother mortal, 558. Christ first born in spiritual creation, 558. Christ only begotten in flesh of God, 558. Christ's second coming, 126, 196, 304. Christ spoken evil against in primitive days, 124. Christ visits Western Hemisphere, 213. Church founded upon Apostles and Prophets, 231. Church, Growth of, 197, 453. Church Organization, 259. Church property seized, 456. Church rejected with its dead, 87. Comforter, The other, 338. Corroborative Book of Mormon evidence by Non-Mormons, 268. Creation, spiritual, 555. Crusade against Mormons, 158. Dead judged out of records, 90. Dead Prophets accepted and living Prophets rejected, 168. Death, Temporal, 555. Death, The second, 557. Dedication of Palestine, 36. Degrees of Glory, 72, 185. Disfranchisement, 160. Disobedience, Penalty of, 315. Doctrine of Christ, 486, 564. Earth to be purified, 121. Education among Mormons, 80, 152. Effects of Holy Ghost upon Gentiles, 338. Effects of Holy Ghost upon seed of Abraham, 338. Effects of Mormonism, 78. Efficacy of Christ's atoning blood, 316. {ix} Election, 337. Elements, Eternal, 12. Elders' Attitude towards ministers, 226. Elders' authority, 226. Elders, Duties of, 10. Elders rely upon Spirit of God, 227. Elders, What, should preach, 15. Eternal Life, How to gain, 11. Eternal principles, 12. Evangelist is a Patriarch, 339. Evil feelings, Cherish no, 76. Exodus of Saints to Rocky Mountains, 455. Faith, 292, 321, 435, 464, 497. Faith, How to get it, 299. Faith in God and Jesus Christ necessary, 484. Faith of Mormons their staff and comfort, 149. Faith needed, 299. Faith, Power of, 323. Faith and Works necessary, 317, 359, 427, 508, 517. Faith shown by works, 324. Fall, Purpose of, 555. Fall, The, 117, 555. Family Organization, Celestial, 52. Faults, Acknowledge your, 100. First Principles, 106, 174, 242, 337. First Principles necessary, 17. Free Agency, 18, 562. Fruits of the Gospel, 204. Future destiny of the Work, 457. Future existence, 165. Gathering, The, 199, 248, 259. Gifts of Holy Ghost, 106. Gifts, Miraculous, 175. Gifts, Necessity of Miraculous, 323. Gifts, Spiritual, 444. Gift of Tongues, Purpose of, 337. God has a body, parts and passions, 127. God, The Existence of a, 127. God, Personality of, 347. God's work everlasting, 18. Godhead, Personality of the, 116, 236. Godhead, The, 340, 432. Gods, We believe in many, 128. Gospel, All must obey the, 423. Gospel of Jesus Christ includes all truth, 492. Gospel, Liberality of the, 73. Gospel Message, The, 457. Gospel only accepted by a few, 14. Gospel, Only one, 319, 501. Gospel opens communication with Jehovah, 221. Gospel plan a perfect one, 503. Gospel plan comprehends more than this planet, 494. Gospel preached to every soul, 66. Gospel taught to Adam, 556. Gospel taught to men on earth prior to Christ's advent, 495. Gospel, The fulness of the everlasting, 431. Governor Ford's statement, Comment on, 32. Governor Ford's statement of the martyrdom, 29. Government, Ecclesiastical, 110. Graded Salvation and Damnation, 115, 185. Gurley, Zenos H., Record of, 414. Happiness for the sorrowful, 514. Hardships and pioneer days, 149. Heaven, 223. History of Saints, 250. Holy Ghost, 12, 242, 293, 381, 441, 478, 485. Holy Ghost, Gift of, 489, 526. Holy Spirit, Purpose of the, 295, 331. How False and True teachers may be known, 294. Importance of Message of Elders, 508. Indian customs, rites, and traditions, 274. Indians accept the Gospel, 217. Indians all of one origin, 280. Influence, A mother's, 535. Intelligence, 12. Jerusalem, Rebuilding of, 13. Jesus Christ offers us Salvation, 291. Jesus a stumbling stone, 234. Johnson's Army, 456. Josiah Quincy's statement, 3, 35. Josiah Quincy's statement, Value of, 34. Joseph Smith's claim, 236. Joseph Smith on Doctrine, 337. Joseph Smith's works proclaim him a Prophet, 260. Judgments to come upon the world, 336. Keys, All, bestowed upon the Twelve Apostles, 86, 461. {x} Keys of work for Dead restored, 84, 190. Knowledge, 11, 13. Knowledge of God necessary to be saved, 423. Knowledge of Gospel necessary to salvation, 300. Knowledge, Man saved by gaining, 507. Laying on of Hands, 330, 478. Laying on of Hands in blessing sick, 489. Laying on of Hands, Necessity of, 330. Letters to a Baptist minister, 122. Love of God, 16. Love manifest by keeping commandments, 425. Man, Origin of, 554. Marks, William, History of, 408. Marriage, 119. Martin Harris shows ancient characters to learned man, 209. Martyrdom of Joseph and Hyrum, 198. Material benefits derived from Mormonism, 81. Men judged according to their obedience, 315, 433. Mercy, 17. Miracles, 243. Missionary work, 137, 166, 199. Missionary work among the Indians, 217. Missionaries, Advice to, 228. Morality among the Mormons, 119, 153. Mormons accomplished much in 32 years, 150. Mormons happy people, 80. Mormons hold different claims to all other sects, 302. Mormons into the Desert, 148. Mormons like pilgrim fathers, 148. Mormons, Loyalty of, 131. Mormons own their own homes, 129. Mormonism causes unity, 80. Mormonism, Fruits of, 147, 204, 236. Mormonism judged by its effects, 78. Mormonism not a system of lust, 128. Mormonism, Origin of and growth of, 145. Murderer, No forgiveness for, 18. Nauvoo, 25. Obedience brings blessings, 16. Obedience to laws of the land, 19. Officers in Church, 132, 168, 171, 201, 296, 443. Officers in the Church, Necessity of, 202, 297. Ordinances, Essential, must be performed in Temples, 94. Organization, 109, 176, 241, 296, 485. Organization of the Church, 23, 201. Persecution, 14, 23, 150, 156, 198, 235, 454. Persecution, Missouri, 24. Plates, Description of Book of Mormon, 22. Plates given to the Prophet, 209. Plates shown to the Prophet, 208. Political Conditions, 161. Power, Misuse of, 510. Prediction of the Angel, 255. Priesthood, 18. Priesthood restored, 109, 198. Preaching in spirit world, 560. Preaching the Gospel, 79, 109. Prophecies, Bible, fulfilled, 240. Prophecies in Book of Mormon, 261. Prophecies cannot be fulfilled without modern revelation, 233. Prophecies concerning last days, 307. Prophecies of the Prophet, 257. Prophecy, 107. Prophecy of Book of Mormon fulfilled, 216. Prophecy of Civil War, 5, 19, 219, 257. Prophecy of John the Revelator, 305. Prophecy of Malachi, 253. Prophecy that Saints would remove to Rocky Mountains, 32, 258. Prophet, A congressman's opinion of the, 404. Prophet preaches on work for Dead, 91. Prophet, The, intended Hyrum to lead Church at his death, 461. Prophets always stoned, 146. Prophets announce all important events, 230. Prophets in past ages, 234. {xi} Prophet's assassination, 29. Prophets needed, 200, 231. Prophet's premonition of his death, 28. Prophet's sermon on Salvation for Dead, 95. Prophets should come indicated by God's word, 230. Prophet's statement on translation of Book of Mormon, 18. Prophets to be expected, 230. Prophet's views on government, 6. Prophet's work, Comment on, 27. Punishment, Everlasting, 75, 115. Punishment, Future, 121. Religion, Characteristics of true, 59. Religion, Only one perfect, 291. Religious liberty, 135. Re-organized Church, Claims of, 83. Re-organization, Corner stone of, 408. Repentance, 324, 366, 436, 471, 484, 498, 518. Repentance, Death bed, 15. Repentance, Necessity of, 325. Restoration of Gospel, 65, 108, 125, 176, 196, 237, 451. Resurrection, The, 40, 558. Revelation, 206, 450. Revelation, Necessary, 15, 18, 170. Revelations, Chap. 14; 6-7 verses analyzed. Roberts, B. H., case, 162. Sacrament, Care in administering, 488. Salvation, 16, 321. Salvation for Dead, 69, 83, 93, 114, 179, 253, 531. Salvation and Education, 320. Salvation, Exclusive, 178, 503. Salvation for Living and Dead, 59. Salvation, Plan of, 16. Salvation, Universal, 60, 313, 561. Satan, Personal, 120. Saved by grace through obedience, 313. Signs of Christ's coming to appear, 305, 318. Sincerity not conclusive evidence of truth, 63. Spaulding Manuscript story, 124. Spirit and Body, 17. Spirit world, Work in the, 75. Spirits, 10, 12. Succession, 460. Suggestions to Elders, 488. Temples built, 85, 191. Temples, Necessity of, 94. Ten Commandments, The, 293. Testimonies of people healed, 244. Testimony of converts, 78. Testimony of Prophet by disinterested men, 256. Testimony proving Book of Mormon to be divine, 264. Traditions of Indians show that they had a knowledge of God and the Gospel, 286. Truth, 12. Unity in Church of Christ, 64. Vicarious work, 189. Virtuous, Seek to be, 16. Vision, Prophet's first, 21, 207. Visions, Other, of the prophet, 21, 197, 208, 238. Witnesses of Book of Mormon, 213, 265, 448. Words used in confirming persons members of Church, 490. Work for the Dead, Importance of, 89. Works, Necessary, 424. World, Condition of people of the, 224. Young, Brigham, accepted as President by vote of people, 462. Young, Brigham, not ordained to office of President of Church, 460. {1} {2} {3} A STATEMENT FROM JOSIAH QUINCY, MAYOR OF BOSTON, 1845-1849, CONCERNING AN INTERVIEW HAD IN 1844 WITH JOSEPH SMITH, THE MORMON PROPHET. Some of the Sayings and Predictions Made by the Prophet Joseph Smith--A Letter to Mr. Wentworth From the Prophet in Answer to a Request From Him for a Statement of Belief, To Be Published in the Chicago Democrat--The Prophet's Assassination; Extracts From Gov. Ford's History of Illinois Concerning the Martyrdom, With Comments. Compiled by Ben E. Rich. Josiah Quincy, from whose "Figures of the Past" we quote, was born in Boston in 1802. He was the Mayor of Boston from 1845 to 1849. He was graduated from Harvard in 1821 and took his master's degree in 1824. He died in 1882, soon after he wrote "Figures of the Past." The work was taken from his diary and from letters written at the time of his visit to Nauvoo. "If the foretelling of future events that could not possibly have been seen by human wisdom--events too, that from outward appearance were very unlikely to come to pass; if the prediction of such events and their subsequent fulfilment evidences a true prophet, then Joseph Smith must have been a true prophet." In 1844 Josiah Quincy visited the Prophet Joseph Smith at Nauvoo. They conversed upon questions of government and the Prophet offered a solution of the slavery question {4} which Josiah Quincy, in 1882, declared the history of our country justified. It is by no means impossible that some future textbook, for the use of generations yet unborn, will contain a question something like this: What historical American of the 19th century has exerted the most powerful influence upon the destiny of his countrymen? It is by no means impossible that the answer to that interrogatory may be thus written: Joseph Smith, the Mormon prophet. And the reply, absurd as it doubtless seems to most men now living, may be an obvious commonplace to their descendants. History deals in surprises and paradoxes quite as startling as this. A man who established a religion in this age of free debate, who was, and is to-day, accepted by hundreds of thousands as a direct emissary from the Most High, such a human being is not to be disposed of by pelting his memory with unsavory epithets. Fanatic, impostor, charlatan, he may have been; but those hard names furnish no solution to the problem he presents to us. Fanatics and impostors are living and dying every day, and their memory is buried with them; but the wonderful influence which this founder of religion exerted and still exerts, throws him into relief before us, not as a rogue to be criminated, but as a phenomenon to be explained. The vital questions Americans are asking each other to-day have to do with this man and with what he has left us. Is there any remedy heroic enough to meet the case, yet in accordance with our national doctrines of liberty and toleration, which can be applied to the doctrine now advanced by the sect which he created? The possibilities of the Mormon system are unfathomable. (Josiah Quincy, Figures of the Past.) In 1855, when men's minds had been moved to their depths on the question of slavery, Ralph Waldo Emerson declared that it should be met with in accordance "with the interests of the South and the settled conscience of the North. It is really not a great task, a great fight for this country to accomplish, to buy that property of the planter--the United States will be brought to give every inch of their public lands for a purpose like this." We who can look back upon the terrible cost of the fratricidal war which put an end to slavery, now say that such a {5} solution of the difficulty would have been very worthy of a Christian Statesman. But if the retired scholar was in advance of his time when he advocated this disposition of the public property in 1855, what shall I think of the political and religious leader who had committed himself, in print, as well as in conversation to the same course in 1844? If the atmosphere of men's opinions was stirred by such a proposition when war clouds were discernible in the sky, was it not a statesmanlike word eleven years earlier when the heavens looked tranquil and beneficent? (Josiah Quincy, F. of P.) The Prophet also saw that war would devastate this land and prophesied that "we shall soon have war and bloodshed;" that men shall hunt the lives of their own sons; brothers kill brothers; mothers shall be against daughters. He prophesied that this war should begin with the rebellion of South Carolina, and that it should cause the death of many souls; that the Southern States should be divided against the Northern States, and that the Southern States should call upon other nations, even Great Britain, to help them; that slaves should rise against their masters and that they should be "marshaled and disciplined for war." As late as 1882 Josiah Quincy marveled at the literal fulfilment of this prophecy. He remarked the fact that Ralph Waldo Emerson proposed the same solution of the slave question, in 1855, that the Prophet had proposed eleven years earlier, in 1844. This prophecy on war was made in 1832 by the Prophet and published to the world many years before his conversation with Josiah Quincy. (Comment.) Give every man his constitutional freedom and the President full power to send an army to suppress mobs, and the States authority to repeal and impugn that relic of folly which makes it necessary for the Governor of the State to make the demand of the President for troops, in case of invasion or rebellion. Joseph Smith. Josiah Quincy, Commenting on this Statement Said: It is needless to remark how later events showed the executive weakness that Mr. Smith pointed out--the weakness that cost thousands of valuable lives and millions of treasure. Born in the lowest ranks of poverty, without book-learning, and with the homeliest of all human names, he had made {6} himself at the age of thirty-nine a power upon the earth. Of the multitudinous family of Smith, none had so won human hearts and shaped human lives as this Joseph. His influence, whether for good or evil, is potent to-day, and the end is not yet. If the reader does not know what to make of Joseph Smith, I cannot help him out of the difficulty; I myself stand helpless before the puzzle. (Josiah Quincy, F. of the P.) I am a rough stone. The sound of the hammer and chisel were never heard on me until the Lord took me in hand. I desire the learning and wisdom of heaven alone. (Joseph Smith.) Some of His Views on Government. The Constitution of the United States is a glorious standard; it is a heavenly banner; it is like a great tree under whose branches men from all climes can be shielded from the burning rays of an inclement sun: and Mormon as well as Presbyterian, and every other denomination have equal rights to partake of the fruits of this great tree of our national Liberty. Petition, also, ye goodly inhabitants of the slave States, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, infamy and shame. Pray Congress to pay every man a reasonable price for his slaves out of the surplus revenue arising from the sale of public lands. Break off the shackles from the poor black man and hire him to labor like other human beings: "For an hour of virtuous Liberty on earth is worth a whole eternity of bondage." For the accommodation of the people in every state and territory let Congress show their wisdom by granting a national bank, with branches in each state and territory, where the capital stock shall be held by the nation for the mother bank and by the states and territories for the branches, and {7} whose officers and directors shall be elected by the people. The net gains of the mother bank should be applied to the national revenue and that of the branches to the States' and Territories' revenues. When the people petition for a National Bank, I would use my best endeavors to have their prayers answered, and establish one on national principles to save taxes, and make them the controllers of its ways and means. Let the people of the whole Union, whenever they find a promise made by the candidate that is not practiced as an officer, hurl the miserable sycophant from his exaltation, as God did Nebuchadnezzar, to crop the grass of the field with a beast's heart among the cattle. Let the penitentiaries be turned into Seminaries of learning, where intelligence, like the angels of heaven, would banish such fragments of barbarism. More economy in the National and State Government would make less taxes among the people; and more honesty and familiarity in societies would make less hypocrisy and flattery in all branches of the community; and open, frank, candid decorum toward all men in this boasted land of liberty would beget esteem, confidence, union and love; and the neighbor from any state or any country, whatever color, clime, or tongue, could rejoice when he put his foot on the sacred soil of freedom and exclaim: "The very name of America is fraught with friendship." Thus create confidence! Restore freedom! Break down slavery! Banish imprisonment for debt, and be in love, fellowship and peace with all the world! Remember that honesty is not subject to law; the law is made for transgressors. Were I the President of the United States, by the voice of a virtuous people, I would honor the old paths of the {8} venerated fathers who carried the ark of Government upon their shoulders with an eye single to the glory of the people; and when that people petitioned to abolish slavery in the slave states, I would use all honorable means to have their prayers granted, and give liberty to the captive by paying the Southern gentleman a reasonable equivalent for his property, that the whole nation might be free indeed. Rigor and seclusion will never do as much to reform the propensities of man as reason and friendship. When Egypt was under the superintendency of Joseph it prospered, because he was taught of God; when they oppressed the Israelites, destruction came upon them. When the children of Israel were chosen with Moses at their head, they were to be a peculiar people, among whom God should place His name; their motto was, "The Lord is our law-giver; the Lord is our Judge; the Lord is our King, and He shall reign over us." While in this state they might truly say, "Happy is that people, whose God is the Lord." Their Government was a theocracy; they had God to make their laws and men chosen by God to administer them; He was their God, and they were His people. Moses received the Word of the Lord from God himself; he was the mouth of God to Aaron, and Aaron taught the people, in both civil and ecclesiastical affairs; they were both one, there was no distinction; so it will be when the purposes of God are accomplished; "when the Lord shall be King over the whole earth, and Jerusalem His throne. The law shall go forth from Zion, and the word of the Lord from Jerusalem." This is the only thing that can bring about the "restitution of all things spoken of by all the holy prophets since the world was;" the dispensation of the fullness of times, when God shall gather together all things in one. Other attempts to promote universal peace and happiness in the human family have proved abortive; every effort has failed; every plan and design has fallen to the ground; it needs the wisdom of God, the intelligence of God, the power of God to accomplish this. The world has had a fair trial for six thousand years; the Lord will try the seventh thousand, himself; "He whose right it is will possess the Kingdom and reign until He has put all things under {9} His feet; iniquity will hide its hoary head; Satan will be bound, and the works of darkness destroyed; righteousness will be put to the line, and judgment to the plummet, and 'He that fears the Lord will alone be exalted in that day.'" We do not believe it is just to mingle religious influence with civil government, whereby one religious society is fostered and another proscribed in its spiritual privileges, and the individual rights of its members as citizens, denied. We believe that no government can exist in peace except such laws are framed and held inviolable as secured unto each individual the free exercise of conscience, the right and control of property, and the protection of life. Meddle not with any man for his religion; for all government ought to permit every man to enjoy his religion unmolested. No man is authorized to take away life in consequence of difference of religion, which all laws should govern and protect. It has been the design of Jehovah from the commencement of the world, and is His purpose now, to regulate the affairs of the world in His own time, and to stand at the head of the universe, and take the reins of government in His own hands. When that is done, judgment will be administered in righteousness; anarchy and confusion will be destroyed, and nations will learn war no more. It is for want of this great governing principle that all this confusion has existed. We believe that every man should be honored in his station; rulers and magistrates, as such, being placed for the protection of the innocent, and the punishment of the guilty; and that to the laws, all men owe respect and deference, as without them peace and harmony would be supplanted by anarchy and terror; human laws being instituted for the express purpose of regulating our interests as individuals and nations, {10} between man and man, and divine laws given of heaven, prescribing rules on spiritual concerns, for faith and worship, both to be answered by man to his Maker. We believe that all men are bound to sustain and uphold the respective governments in which they reside, while protected in their inherent and inalienable rights by the laws of such governments. Miscellaneous Thought on Many Subjects. Seek to know God in your closet; call upon Him in your field. The sacrifice required of Abraham in the offering up of Isaac shows that if a man would attain to the keys of the Kingdom of an endless life, he must sacrifice all things. When God offers a blessing or knowledge to man, and he refuses to receive it, he will be damned. Spirits are eternal. At the first organization in heaven we were all present, and saw the Savior chosen and appointed, and the plan of salvation made, and we sanctioned it. When you climb a ladder, you must begin at the bottom and ascend step by step until you arrive at the top; and so it is with the principles of the Gospel; you must begin with the first and go along until you have learned all the principles of exaltation. It should be the duty of elders, when they enter into any house, to let their labors and warning voice be to the master of that house; and if he receives the Gospel, then he may extend his influence to his wife, also, that peradventure she may receive the Gospel; but if the man receive not the Gospel and give his consent that his wife may receive it, then let her {11} receive it; but if the man forbid his wife, or his children before they are of age, to receive the Gospel, then it shall be the duty of the elder to go his way and use no influence against him; and let the responsibility be upon his head. There is never a time when the spirit is too old to approach God. Knowledge saves a man, and in the world of spirits no man can be exalted but by knowledge. So long as a man will not give heed to the commands, he must abide without salvation. Here, then, is eternal life--to know the only wise and true God; and you have got to learn how to be gods yourselves, and to be kings and priests to God, the same as all Gods have done before you, namely, by going from one small degree to another, and from a small capacity to a great one; from grace to grace, from exaltation to exaltation, until you attain to the resurrection of the dead, and are able to dwell in everlasting burnings, and to sit in glory, as do those who sit enthroned in everlasting power. When the Twelve, or any other witnesses, stand before the congregation of the earth, and they preach in the power and demonstration of the spirit of God, and the people are astonished and confounded at the doctrine and say: That man has preached a powerful discourse, a great sermon--then let that man or those men take care that they are humble and ascribe the praise and glory to God and The Lamb; for it is by the power of the Holy Priesthood and Holy Ghost that they have power thus to speak. "What art thou, O man, but dust? And from whom dost thou receive thy power and blessings but from God?" If you wish to go where God is, you must be like God, or possess the principles which God possesses, for if we are not drawing toward God in principle, we are going from Him and drawing toward the devil. A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be {12} brought into captivity by some evil power. It needs revelation to assist us, and give us knowledge of the things of God. Every principle proceeding from God is eternal and any principle which is not eternal is of the devil. The sun has no beginning nor end; the rays which proceed from himself have no bounds, consequently are eternal. So it is with God. If the soul of man had a beginning it will surely have an end. In the translation "without form and void" it should read, empty and desolate. The word created should be, formed, or organized. Intelligence, or the light of truth, was not created or made, neither indeed, can be. All truth is knowledge of things as they are, and as they were, and as they are to come. All spirit is matter, but it is more fine and pure. Ye were also in the beginning with the Father. We have no claim in our eternal compact, in relation to eternal things, unless our actions and contracts and all things tend to this end. The elements are eternal, and spirit and element, inseparably connected, receiveth a fullness of joy, and when separated, man cannot receive a fullness of joy. The first Comforter, or Holy Ghost, has no other effect than pure intelligence. It is powerful in expanding the mind, {13} enlightening the understanding, and storing the intellect with present knowledge. Judah must return, Jerusalem must be rebuilt, and the temple, and water come out from under the temple, and the waters of the Dead Sea be healed. It will take some time to build the walls of the city and the temple, etc.; and all this must be done before the Son of Man will make His appearance. There will be wars and rumors of wars, signs in the heaven above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds; then will appear one grand sign of the Son of Man in heaven. But what will the world do? They will say it is a planet, a comet, etc. He that receiveth light and continueth in God, receiveth more light, and that light groweth brighter and brighter until the perfect day. Study and learn and become acquainted with all good books, and with languages, tongues and people, for it is impossible for a man to be saved in ignorance. "We have turned the barren, bleak prairies and swamps into beautiful towns, farms and cities, by our industry; and the men who seek our destruction and cry thief, treason, riot, are those who themselves violate the laws, steal and plunder from their neighbors, and seek to destroy the innocent, heralding forth lies to screen themselves from the just punishment of their crimes by bringing destruction upon innocent people." If a people, a community, or a society, can accumulate wealth, increase a worldly fortune, improve in science and arts, rise to eminence in the eyes of the public, surmount difficulties so much as to bid defiance to poverty and wretchedness, it must be a new creation, a race of beings superhuman. But in all {14} our poverty and want, we have yet to learn for the first time, that we are not industrious and temperate, and wherein we have not always been the last to retaliate or resent an injury, and the first to overlook and forgive. "We have been driven time after time, and that without cause; and smitten again and again, and that without provocation; until we have proved the world with kindness, and the world has proved us, that we have no designs against any man or set of men; that we injure no man; that we are peaceable with all men, minding our own business, and our business only. We have suffered our rights and our liberties to be taken from us; we have not avenged ourselves for those wrongs; we have appealed to magistrates, to sheriffs, to judges, to the Government and to the President of the United States--all in vain; yet we have yielded peacefully to all these things. We have not complained at the Great God; we murmured not, but peacefully left all, and retired into the back country, in the broad and wild prairies, in the barren and desolate plains, and there commenced anew; making the desolate places to bud and blossom as the rose." Whatever God requires is right, no matter what it is, although we may not see the reason thereof until long after the events transpired. "Time and experience will teach us more and more how easily falsehood gains credence with mankind in general, rather than the truth; but especially in taking into consideration the plan of salvation. The plain simple truth of the Gospel of Jesus Christ never has been discerned nor acknowledged as the truth, except by a few--among whom were 'not many wise men after the flesh, not many mighty, not many noble;' whilst the majority have contented themselves with their own private opinions, or have adopted those of others, according to their address, their philosophy, their formula, their policy, or their fitness may have attracted their attention or pleased their taste. But, sir, of all the criterions whereby we may judge of the vanity of these things, one will always be found true, namely, that we will always find such characters glorifying in their own wisdom and their own works; whilst the humble saint gives all the glory to God the Father, and to His Son Jesus Christ, {15} whose yoke is easy, and whose burden is light, and who told His Disciples that unless they became as little children, they could not enter the Kingdom of Heaven." "We consider that when a man scandalizes his neighbor, it follows, of course, that he designs to cover his own iniquity; we consider him who puts his foot upon the neck of his benefactor an object of pity rather than revenge, for in so doing he not only shows the contraction of his own mind, but the wickedness of his heart also." "The infidel will grasp at every straw for help until death stares him in the face, and then his infidelity takes its flight, for the realities of the eternal world are resting upon him in mighty power; and when every earthly support and prop fails him, he then sensibly feels the eternal truths of the immortality of the soul. We should heed warning and not wait for the death-bed to repent. As we see the infant taken away by death, so may the youth and middle-aged, as well as the infant, be called into eternity. Let this, then, prove as a warning to all, not to procrastinate repentance, or wait until upon the death-bed, for it is the will of God that man should repent and serve Him in health and in the strength and power of his mind, in order to secure His blessings, and not wait until he is called to die." The time has come that elders should go forth, and each must stand for himself in all meekness, in sobriety, and preach Jesus Christ and Him crucified; not to contend with others on account of their faith, or systems of religion, but pursue a steady course. Salvation comes not without a revelation; it is in vain for anyone to minister without it. No man is a minister of Jesus Christ without being a prophet. No man can be a minister of Jesus Christ except he has the testimony of Jesus; and this is the Spirit of Prophecy. It is for us to be righteous, that we may be wise and {16} understand, for none of the wicked shall understand; but the wise shall understand, and they that turn man to righteousness shall shine as the stars for ever and ever. There is a law irrevocably decreed in heaven before the foundation of this world, upon which all blessings are predicted; and when we obtain a blessing from God, it is by obedience to the law upon which it is predicted. Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God. A man filled with the love of God is not content with blessing his family alone, but ranges through the whole world anxious to bless the whole human race. Salvation means a man's being placed beyond the power of all his enemies. Be virtuous and pure; be men of integrity and truth; keep the Commandments of God and then you will be able to understand the difference between right and wrong--between the things of God and the things of man; and your path will be like that of the just, which shineth brighter and brighter unto the perfect day. The great Jehovah contemplated the whole of the events connected with the earth, pertaining to the plan of salvation, before it rolled into existence, or before the morning stars sang for joy; the past, the present, the future were, and are, with Him one eternal "now." There are three independent principles: The Spirit of God; the Spirit of Man, and the Spirit of the Devil. All men have power to resist the devil. In tracing the thing to the foundation, and looking at it {17} philosophically, we shall find a very material difference between the body and the spirit; the body is supposed to be organized matter, and the spirit, by many, is thought to be immaterial, without substance. With this latter statement we should beg leave to differ, and state that the spirit is a substance; that it is material, but that it is more pure, elastic, and refined matter than the body; that it existed before the body, and will exist separate from the body, when the body will be mouldering in the dust; and will in the Resurrection be again united with it. Ever keep in exercise the principle of mercy, and be ready to forgive our brother on the first intimations of repentance, and asking forgiveness; and should we even forgive our brother, or even our enemy, before they repent or ask forgiveness, our Heavenly Father would be equally as merciful unto us. If God has established His authority, and His divine will is made known through that authority to the Church, and any member refuses to receive it, he cuts himself off from the Church; from the benefits of the Holy Priesthood, and from the fellowship and favor of God, and becomes a castaway. To be a Latter-day Saint requires sacrifice of worldly aims and pleasures; requires fidelity, strength of character, love of truth, integrity to principle and zealous desire to see the triumphant march of truth. All men who become heirs of God and joint heirs of Jesus Christ will have to receive the fullness of the ordinances of His Kingdom; and those who will not receive all the ordinances will come short of the fullness of that glory, if they do not lose the whole. There is no other way beneath the heaven that God hath ordained for man to come to Him, except through faith in Jesus Christ, repentance and baptism for the remission of sins; {18} then follows the promise of the gift of the Holy Ghost. Any other course is in vain. Where there is no change of priesthood, there is no change of ordinances, says Paul. If God has not changed the priesthood and the ordinances, howl, ye sectarians! If He has, when and where has He revealed it? Have ye turned revelators? Why then deny revelation? How consoling to the mourners, when they are called to part with a husband, wife, or father, mother, child or dear relative, to know that although the earthly tabernacle is laid down and dissolved, they shall rise again to dwell in everlasting burnings in immortal glory, not to sorrow, suffer or die any more; but they shall be heirs of God and joint heirs with Jesus Christ. By the power of God I translated the Book of Mormon from hieroglyphics, the knowledge of which was lost to the world; in which wonderful event I stood alone, an unlearned youth, to combat with the worldly wisdom and multiplied ignorance of eighteen centuries, with a new revelation, which--if they would receive the everlasting gospel--would open the ears of more than eight hundred millions of people and make "plain the old paths," where if a man walk in all the ordinances of God, blameless, he should inherit eternal life. If the ministers of religion had a proper understanding of the doctrines of eternal judgment, they would not be found attending the man who had forfeited his life, and injured the laws of the country by shedding innocent blood, for such characters cannot be forgiven until they have paid the last farthing; the prayers of all the ministers in the world cannot close the gates of hell against a murderer--unconditional election to eternal life was not taught by the apostles. No unhallowed hand can stop the work of God from {19} progressing. Persecution may rage, mobs may combine, armies may assemble, calumny may defame; but the truth of God will go forth boldly, nobly and independently, until it has penetrated every continent and visited every clime, swept over the country and sounded in every ear till the purposes of God shall be accomplished and the great Jehovah shall say the work is done. We cannot be perfect without the fathers. We must have revelations from them, and we can see that the doctrine of revelation as far transcends the doctrine of no revelation as knowledge is above ignorance; for one truth revealed from heaven is worth all the sectarian notions in existence. We believe that religion is instituted of God, and that men are answerable to Him, and Him only, for the exercise of it unless their religious opinions brought them to infringe upon the rights and liberties of others; but we do not believe that human law has the right to interfere in prescribing rules of worship to bind the consciences of men, nor dictate forms for public or private devotion; that the civil magistrate should restrain crime, but never control conscience; should punish guilt, but never suppress the freedom of a soul. We have ever held ourselves amenable to the law; and for myself I am ever ready to conform to and support the laws and Constitution, even at the expense of my life. I have never in the least offered any resistance to the law or lawful process, which is a well-known fact to the public. Posterity will yet do us the justice, when our persecutors are equally low in the dust with ourselves, to hand down to succeeding generations the virtuous acts and forbearance of a people who sacrificed their reputations for their religion and their earthly fortunes and happiness to preserve peace. "Men profess to prophesy. I will prophesy that the signs {20} of the coming of the Son of Man are already commenced. We shall soon have war and bloodshed." "As for perils which I am called to pass through, they seem but a small thing to me, as the envy and wrath of men have been my common lot all the days of my life; and for what cause it seems mysterious, unless I was ordained before the foundation of the world for some good end, or bad, as you may choose to call it." At the request of Mr. John Wentworth, editor and proprietor of the Chicago _Democrat_, the Prophet wrote the following statement. Mr. Wentworth requested a statement of the faith of the Saints for the use of a Mr. Bostow, who was writing a history of New Hampshire. I was born in the town of Sharon, Windsor County, Vermont, on the 23rd day of December, A. D. 1805. When ten years old my parents removed to Palmyra, New York, where we resided about four years, and from thence we removed to the town of Manchester. My father was a farmer and taught me the art of husbandry. When about fourteen years of age, I began to reflect upon the importance of being prepared for a future state, and upon inquiring the plan of salvation, I found that there was a great clash in religious sentiment; if I went to one society they referred me to one plan, and another to another; each one pointing to his own particular creed as the _summum bonum_ of perfection; considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully, believing that if God had a Church it would not be split up into factions, and that if He taught one society to worship one way, and administer in one set of ordinances, He would not teach another, principles which were diametrically opposed. Believing the word of God, I had confidence in the declaration of James--"If any man lack wisdom, let him ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him." I retired to a secret place in a grove, and began to call upon the Lord; while fervently engaged in supplication, my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly {21} vision, and saw two glorious personages, who exactly resembled each other in features and likeness, surrounded with a brilliant light which eclipsed the sun at noon day. They told me that all religious denominations were believing in incorrect doctrines, and that none of them were acknowledged of God as His Church and Kingdom: and I was expressly commanded "to go not after them," at the same time receiving a promise that the fulness of the Gospel should at some future time be made known unto me. On the evening of the 21st of September, A. D. 1823, while I was praying unto God, and endeavoring to exercise faith in the precious promises of Scripture, of a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room, indeed the first sight was as though the house was filled with consuming fire; the appearance produced a shock that affected the whole body; in a moment a personage stood before me surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God, sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled, that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the Gospel in all its fulness to be preached in power, unto all nations that a people might be prepared for the Millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation. I was also informed concerning the aboriginal inhabitants of this country and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people, was made known unto me; I was also told where were deposited some plates on which were engraven an abridgment of the records of the ancient Prophets that had existed on this continent. The angel appeared to me three times the same night and unfolded the same things. After having received many visits from the angels of God unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22nd of September, A. D. 1827, the angel of the Lord delivered the records into my hands. These records were engraven on plates which had the appearance of gold, each plate was six inches wide and eight {22} inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called "Urim and Thummim," which consisted of two transparent stones set in the rim of a bow fastened to a breast plate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God. In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel, at the confusion of languages to the beginning of the fifth century of the Christian Era. We are informed by these records that America in ancient times had been inhabited by two distinct races of people. The first were called Jaredites, and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle toward the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His resurrection; that He planted the Gospel here in all its fulness, and richness, and power, and blessing; that they had Apostles, Prophets, Pastors, Teachers, and Evangelists; the same order, the same Priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent, that the people were cut off in consequence of their transgressions, that the last of their Prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days. For a more particular account I would refer to the Book of Mormon, which can be purchased at Nauvoo, or from any of our Traveling Elders. As soon as the news of this discovery was made known, {23} false reports, misrepresentation and slander flew, as on the wings of the wind, in every direction; the house was frequently beset by mobs and evil designing persons. Several times I was shot at, and very narrowly escaped, and every device was made use of to get the plates away from me; but the power and blessing of God attended me, and several began to believe my testimony. On the 6th of April, 1830, the "Church of Jesus Christ of Latter-day Saints" was first organized in the town of Fayette, Seneca County, State of New York. Some few were called and ordained by the Spirit of revelation and prophecy, and began to preach as the Spirit gave them utterance, and though weak, yet were they strengthened by the power of God, and many were brought to repentance, were immersed in the water, and were filled with the Holy Ghost by the laying on of hands. They saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands. From that time the work rolled forth with astonishing rapidity, and Churches were soon formed in the States of New York, Pennsylvania, Ohio, Indiana, Illinois, and Missouri; in the last named State a considerable settlement was formed in Jackson County: numbers joined the Church and we were increasing rapidly; we made large purchases of land, our farms teemed with plenty, and peace and happiness were enjoyed in our domestic circle, and throughout our neighborhood; but we could not associate with our neighbors who were, many of them, of the basest of men, and had fled from the face of civilized society, to the frontier country to escape the hand of justice, in their midnight revels, their Sabbath breaking, horse racing and gambling; they commenced at first to ridicule, then to persecute, and finally an organized mob assembled and burned our houses, tarred and feathered and whipped many of our brethren, and finally drove them from their habitations; who, houseless and homeless, contrary to law, justice, and humanity, had to wander on the bleak prairies till the children left the tracks of their blood on the prairie; this took place in the month of November, and they had no other covering but the canopy of heaven, in this inclement season of the year; this proceeding was winked at by the government, and although we had warranty deeds for our land, and had violated no law, we could obtain no redress. There were many sick, who were thus inhumanly driven from their houses, and had to endure all this abuse and to seek homes where they could be found. The result was, that a great many of them being deprived of the comforts of life, {24} and the necessary attendances, died, many children were left orphans; wives, widows; and husbands, widowers; our farms were taken possession of by the mob, many thousands of cattle, sheep, horses and hogs were taken, and our household goods, store goods, and printing press and type were broken, taken, or otherwise destroyed. Many of our brethren removed to Clay, where they continued until 1836, three years; there was no violence offered, but there were threatenings of violence. But in the summer of 1836 these threatenings began to assume a more serious form; from threats, public meetings were called, resolutions were passed, vengeance and destruction were threatened, and affairs again assumed a fearful attitude, Jackson County was a sufficient precedent, and as the authorities in that county did not interfere, they boasted that they would not in this: which on application to the authorities we found to be too true, and after much violence, privation, and loss of property we were again driven from our homes. We next settled in Caldwell and Davies Counties, where we made large and extensive settlements, thinking to free ourselves from the power of oppression, by settling in new counties, with very few inhabitants in them; but here we were not allowed to live in peace, but in 1838 we were again attacked by mobs, an exterminating order was issued by Governor Boggs, and under the sanction of law, an organized banditti ranged through the country, robbed us of our cattle, sheep, horses, hogs, etc., many of our people were murdered in cold blood, the chastity of our women was violated, and we were forced to sign away our property at the point of the sword; and after enduring every indignity that could be heaped upon us by an inhuman, ungodly band of marauders, from twelve to fifteen thousand souls, men, women and children were driven from their own firesides, and from lands that they had warranty deeds of, houseless, friendless, and homeless (in the depths of winter) to wander as exiles on the earth, or to seek an asylum in a more genial clime, and among a less barbarous people. Many sickened and died in consequence of the cold and hardships they had to endure; many wives were left widows, and children orphans, and destitute. It would take more time than is allotted me here to describe the injustice, the wrongs, the murders, the bloodshed, the theft, misery and woe that has been caused by the barbarous, inhuman, and lawless proceedings of the State of Missouri. In the situation before alluded to, we arrived in the State of Illinois in 1839, where we found a hospitable people and {25} a friendly home; a people who were willing to be governed by the principles of law and humanity. We have commenced to build a city called "Nauvoo," in Hancock County. We number from six to eight thousand here, besides vast numbers in the county around, and in almost every county of the State. We have a City Charter granted us, and charter for a Legion, the troops of which now number 1,500. We have also a charter for a University, for an Agricultural and Manufacturing Society, have our own laws and administrators, and possess all the privileges that other free and enlightened citizens enjoy. Persecution has not stopped the progress of truth, but has only added fuel to the flame, it has spread with increasing rapidity; proud of the cause which they have espoused, and conscious of their innocence, and of the truth of their system, amidst calumny and reproach, have the Elders of this Church gone forth, and planted the Gospel in almost every State in the Union; it has penetrated our cities, it has spread over our villages, and has caused thousands of our intelligent, noble, and patriotic citizens to obey its divine mandates, and be governed by its sacred truths. It has also spread into England, Ireland, Scotland and Wales; in the year of 1840, where a few of our missionaries were sent, over five thousand joined the Standard of Truth; there are numbers now joining in every land. Our missionaries are going forth to different nations, and in Germany, Palestine, New Holland, the East Indies, and other places, the Standard of Truth has been erected; no unhallowed hand can stop the work from progressing, persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done. 1. We believe in God, the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost. 2. We believe that men will be punished for their own sins, and not for Adam's transgression. 3. We believe that, through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. {26} 4. We believe that the first principles and ordinances of the Gospel are: First, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of Hands for the Gift of the Holy Ghost. 5. We believe that a man must be called of God, by "prophecy, and by the laying on of hands" by those who are in authority, to preach the Gospel and administer in the ordinances thereof. 6. We believe in the same organization that existed in the primitive church--namely: Apostles, Prophets, Pastors, Teachers, Evangelists, etc. 7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. 8. We believe the Bible to be the Word of God as far as it is translated correctly; we also believe the book of Mormon to be the Word of God. 9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God. 10. We believe in the literal gathering of Israel and in the restoration of the ten tribes; that Zion will be built upon this (the American) continent; that Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. 11. We claim the privilege of worshipping Almighty God according to the dictates of our conscience, and allow all men the same privilege, let them worship how, where, or what they may. 12. We believe in being subject to kings, presidents, rulers, and magistrates in obeying, honoring and sustaining the law. 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul. "We believe all things, we hope all things," we have endured many things, we hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things. Joseph Smith. Comment. {27} What a stupendous work has been accomplished through his instrumentality! And what an immeasurable benefit has it been to that part of the human family which has laid hold of the blessings offered! His active service in the work, though limited to but fifteen years, when he gave his life a sacrifice for Truth, has made his name known throughout the entire civilized world; and as the angel told him, it is known for good and evil. Those whose prejudices, fed on popular denunciations and accusations which have their origin in untruthful breasts of wicked and depraved men, have kept them under the clouds of ignorance and misunderstanding regarding him and his mission, hold his name in disrepute; while those who have heeded not the libelous and slanderous cries of his enemies, but have probed to the root of the truth in the matter, and consequently understood him as he was and his mission as it actually is, hold his name in honor, whether they have obeyed the Gospel or not; but those who revere his memory most, hold it sacred before men, and thank God for his noble life and his faithful work, are those who have heard and obeyed the Gospel of Jesus Christ as it was restored to the earth through Him, and during their whole lives have lived righteously before the Lord, true and steadfast to every covenant they have made with Him. In reviewing the results of his labors effected by the aid of God's power manifested in him, as we see them today in the perfected Church of Christ, its influence upon the world, the achievements of those who have embraced the truth, and the favorable condition of the saints generally, certainly of the literal fulfilment of the prediction of the prophet of old that in the last day God would establish a marvelous work and a wonder, forces itself clearly upon our minds. And in view of all that has been accomplished through the Prophet Joseph Smith, and the far-reaching effects of his labors, even his bitterest enemies and those who most vigorously combat the system God established through him, are forced to a realization of the truth of Josiah Quincy's contention that of all Americans in the nineteenth century, none among them have exerted so great an influence upon "the destinies of their countrymen" as has "Joseph Smith, the Mormon Prophet!" and to-day more than ever before, should the world appreciate the value of Mr. Quincy's declaration concerning him, that "such a human being is not to be disposed of by pelting his memory with unsavory epithets." His life was devoted to {28} the cause of humanity, according as God directed him; and although the world will not acknowledge it, nevertheless there are nearly half a million earnest, sincere and honest-hearted men and women who know he was a prophet of the most high God, and that which he declared to the world under the spirit of the Almighty is the Gospel of Jesus Christ, with its gifts, its blessings, and its powers restored for the salvation and exaltation of man. Thank God for the noble life and the faithful labors of his humble and obedient servant, Joseph Smith! (Elders Journal, Vol. 4, pages 146-7.) "Those who have not been enclosed within the walls of prison without cause or provocation, can have but little idea how sweet the voice of a friend is! One token of friendship from any source whatever, awakens and calls into action every sympathetic feeling; it brings up in an instant everything that is past; it seizes the present with the avidity of lightening; it grasps after the future with the fierceness of a tiger; it moves the mind backward and forward, from one thing to another, until finally all enmity, malice, hatred, and past differences, misunderstandings and mismanagements, are slain victorious at the feet of hope." Joseph Smith, claiming to be an inspired teacher, faced adversity such as few men have been called to meet, enjoyed a brief season of prosperity such as few men have ever attained, and finally, forty-three days after I saw him, went cheerfully to a martyr's death. When he surrendered his person to Governor Ford in order to prevent the shedding of innocent blood, the Prophet had a premonition of what was before him. (Josiah Quincy in Figures of the Past.) Premonitions of Death. When at the hotel at Carthage, a prisoner in the hands of mob officials, he asked if he looked like a desperate character. They replied that his outward appearance seemed to indicate exactly the opposite, but they could not tell what was in his heart. "Very true, gentlemen, you cannot see what is in my heart, and you are therefore unable to judge my intentions, {29} but I see what is in your hearts, and I will tell you what I see. I can see that you thirst for blood and nothing but my blood will satisfy you. It is not for crime of any description that I and my brethren are continually persecuted and harassed by our enemies, but there are other motives, and some of them I have expressed so far as relates to myself. I prophesy in the name of the Lord that you shall witness scenes of blood and sorrow to your entire satisfaction. Many of you who are now present shall have an opportunity to face the cannon's mouth from sources you think not of." "If they take my life, I shall die an innocent man, and my blood shall cry from the ground for vengeance, and it shall yet be said of him, 'He was murdered in cold blood.'" "I am going like a lamb to the slaughter, but I am calm as a summer morning. I have a conscience void of offence toward God and toward all men." His Assassination. A statement from Thomas Ford, Governor of Illinois in 1844: I desire to make a brief but true statement of the recent disgraceful affair at Carthage, in regard to the Smiths, so far as circumstances have come to my knowledge. The Smiths, Joseph and Hyrum, have been assassinated in jail, by whom is not known. I pledged myself for their safety, and upon the assurance of that pledge they surrendered as prisoners. . . . The compliance of the Mormons with every requisition made upon them, failed of their purpose. The pledge of security to the Smiths was not given upon my individual responsibility. Before I gave it, I obtained a pledge of honor by a unanimous vote from the officers and men under my command, to sustain me in performing it. If the assassination of the Smiths was committed by any portion of them, they have added treachery to murder, and have done all they could to disgrace the State, and sully the public honor. On the morning of the day the deed was committed, we had proposed to march the army under my command into {30} Nauvoo. I, however, discovered, on the evening before, that nothing but utter destruction of the city would satisfy a portion of the troops; and that if we marched into the city, pretext would not be wanting for commencing hostilities. The Mormons had done everything required, or that ought to have been required of them. For these reasons, I decided, in a council of officers, to disband the army, except three companies, two of which were retained as guards for the jail. With the other company I marched into Nauvoo, to address the inhabitants there. . . . I performed this duty, and then set out to return to Carthage. When I had marched about three miles, a messenger informed me of the occurrences at Carthage. (Signed) Thomas Ford, _Governor and Commander-in-Chief_. Governor Ford, in his History of Illinois, admits that he pledged Joseph Smith, and fourteen others for whose arrests warrants had been issued, the protection of the State if they would leave Nauvoo and go to Carthage for trial upon the charge of treason. Acting upon this pledge, they left Nauvoo, a city of 16,000 Saints who had armed themselves against mob violence, and went to Carthage. Here they were met by Governor Ford and the State militia. At the dictation of a Justice of Peace, who vastly exceeded his legal authority, they were taken from the hotel and placed in Carthage jail. Again the Governor pledged them protection. He planned to go to Nauvoo with the entire force under his command, but found that the men under him were anxious to go to Nauvoo to exterminate the Saints and he determined to discharge the militia, except three companies. In the morning of the day of the assassination he started for Nauvoo with two of these companies, leaving the third (the Carthage Grays) to guard the jail. Of this company the Governor said: "I knew that this company were the enemies of the Smiths, yet I had confidence in their loyalty and integrity, because their captain was universally spoken of as a most respectable citizen and honorable man." Yet the Governor knew that in his presence and upon the arrival of the Prophet these same men had rebelled against their captain. Before reaching Nauvoo, rumors of the intended assassination came to him in such numbers that he determined to send one of the companies with him back to Carthage, but they did not reach the city as an organized body. At Carthage, {31} preparations were being made on every hand for the assassination. The captain of the Carthage Grays left his company for fear of his life and, quoting again from Governor Ford's History of Illinois: "Communication was established between the conspirators and the company who were stationed some distance from the jail, and it was arranged that the eight men on guard should have their guns charged with blank cartridges, and fire at the assailants when they attempted to enter the jail." In the afternoon, and while Governor Ford was addressing the Saints in Nauvoo upon law and order, a mob of bloodthirsty men, with faces blackened and consciences stilled, charged the jail and assassinated the Prophet Joseph Smith and Patriarch Hyrum Smith, his brother. They were in an upper room of the jail accompanied by Apostles John Taylor and Willard Richards. Each fell wounded with four balls and Apostle Taylor was also four times wounded. The Prophet fell from the window and a ruffian placed his body against the well curbing, where four men at a distance of a few paces fired upon his prostrate body. The Christian world has hitherto regarded the growth of Mormonism with a kind of an air of indifference, but, unfortunately, they may yet awaken to feel its power. It is not at all improbable that within the course of a century some great orator may arise, some man gifted like the Apostle Paul, who will make the name of the martyr prophet ring even as does the name of Christ, and it is not impossible that Sharon, Palmira, Manchester, Kirtland, Far West, Adam-on-Diahmon, Ramus, Nauvoo, and the Carthage Jail may become holy and venerable names, places of classic interest, in another age, like Jerusalem, the Garden of Gethsemane, the Mount of Olives and Mount Calvary to the Christian, and Mecca and Medina to the Turk. And in that event the author of this history feels degraded by the reflection that the humble Governor of an obscure State, who would otherwise be forgotten in a few years, stands a fair chance, like Pilate and Herod, by their official connection with the true religion, of being dragged down to posterity with an immortal name, hitched on to the memory of a miserable impostor. There may be those whose ambitions would lead them to desire an immortal name in history, even in those humbling terms. I am not of that number. (Governor Ford's History of Illinois.) {32} Yes, Governor Ford, you are of that number, your name does go down through the generations of time, righteously coupled with that of Pontius Pilate, caused by your official connection with the death of a true Prophet of God. Your treachery, in plighting to him the protection of the State of Illinois, and then leaving him in the hands of confederate murderers, preserves your name in history, only to be hated and despised by those who abhor the existence of treachery. Joseph Smith relied upon your solemn pledge as the Governor of a great State, that he should be protected. He was basely betrayed, together with his beloved brother Hyrum, and went to a martyr's grave. His name is held throughout every civilized nation upon the earth as a Prophet, Seer and Revelator, while you became an object of charity, and now occupy a pauper's grave, having been buried as a public charge. It is not often that a man occupying the exalted position of Governor, lives to see himself despised, and fed by the hand of charity; but God gave you this fate, and during the last moments of your miserable life you must have had a strong testimony that Joseph Smith was a Prophet of God. "Mormonism is now so firmly established that it claims the respectful attention of the world. It has survived not only the violence which murdered its Prophets, burned the houses of Saints, laid waste the fields and destroyed their temples, but also an exodus which, for the distance covered and the dangers encountered, has not a parallel in ancient or modern history." Nearly every nation under the whole heaven has given to the new faith some of her sons and daughters. What the Christian church is to the world to-day in point of numbers of followers and kindliness of feeling, the Church of Jesus Christ of Latter-day Saints will be to future generations. Its destiny is to roll until it shall fill the whole earth: It had its beginning when God spoke to Joseph Smith out of the heavens and He will finish what He has begun. Another Prophecy. August 6, 1842. "I prophesied that the Saints would continue to suffer much affliction, and would be driven to the Rocky Mountains, and many would apostatize, others would be put to death by our persecutors, or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in {33} making settlements and building cities and see the Saints become a mighty people in the midst of the Rocky Mountains." How literally this prophecy has been fulfilled! To-day the church numbers hundreds of thousands of prosperous, happy people in the midst of several Rocky Mountain States. Millions of dollars have been spent in establishing and maintaining schools: millions in the erection of churches, Tabernacles and Temples. Through the most wonderful system of irrigation in the world, the desert has been made to produce in abundance; the waste places have become fruitful, and the wilderness made to "blossom as the rose." To-day the colonizer is asking the secret of the system that has made it possible to establish thousands of peaceful towns and cities in those mountain valleys, and he will not understand that the voice of revelation established this western empire and that the Spirit of God preserves its unity. Brigham Young, Successor to the Prophet Joseph Smith. "To accuse us of being unfriendly to the government is to accuse us of hostility to our religion, for no item of inspiration is held more sacred with us than the Constitution under which she acts." John Taylor, Second Successor to the Prophet Joseph Smith. "It was through and by the power of God, that the fathers of this country framed the Declaration of Independence, and also that great palladium of human rights, the Constitution of the United States. There is nothing of a bigoted, narrow-contracted feeling about that instrument; it is broad and comprehensive." Wilford Woodruff, Third Successor to the Prophet Joseph Smith. "The Lord inspired the men who framed the Constitution of our country, and has guarded the nation from its foundation." {34} Lorenzo Snow, Fourth Successor to the Prophet Joseph Smith. "The spirits dwelling within our bodies are immortal and will always exist. Our individuality and our identity will always continue; we will be ourselves and will continue advancing in wisdom, intelligence and power worlds without end." Joseph F. Smith, Fifth Successor to the Prophet Joseph Smith. It was part of the design of the Almighty when He influenced the fathers to leave the old world and come to this continent; He had a hand in the establishment of this government; He inspired the framers of the Constitution and the fathers of this nation to contend for their liberty. When we remember that Mr. Quincy had the rare opportunity of being personally and intimately acquainted with the great men of America, of his period; that he was acquainted with Lafayette, and that John Quincy Adams, the Second President of the U. S., was his personal friend when he was a young man; his statement that Joseph Smith was one of two men from whom there "emanated a certain peculiar moral stress and compulsion" which he had not felt in other men, has peculiar significance. In his chapter on Joseph Smith, in Figures of the Past, Mr. Quincy comments as follows upon the resemblance between Joseph Smith and Elisha R. Potter of Rhode Island, whom he met in Washington in 1826. "The likeness was not such as would be recognized in a picture, but rather one that would be felt in a grave emergency. Of all men I have met, these two seemed best endowed with that kingly faculty which directs, as by intrinsic right, the feeble or confused souls who are looking for guidance. This it is just to say with emphasis; for the reader will find so much that is puerile and even shocking in my report of the prophet's conversation that he might {35} never suspect the impression of rugged power that was given by the man. * * * The prophet's hold upon you seemed to come from the balance and harmony of temperament which reposes upon a large physical basis." In the chapter on "Washington in 1826," Mr. Quincy writes the following: Mr. Potter seemed to carry about with him a certain homespun certificate of authority, which made it natural for lesser men to accept his conclusions. Oddly enough, I have met only one other individual who impressed me as possessing the same sort of personal power, and he was one whose place in history is certain when the lives of greater and better men are covered by oblivion; for the muse of history postpones the claims of statesmen and poets to those of the founders of religions, who, for good or evil, are more potent factors in the destiny of mankind. Hereafter I may give an account of my visit to Joseph Smith, in his holy city of Nauvoo. It is now sufficient to mention that when I made the acquaintance of the Mormon prophet, I was haunted with a provoking sense of having known him before; or, at least, of having known some one whom he greatly resembled. And then followed a painful groping and peering "into the dark backward and abysm of time," in search of a figure that was provokingly undiscoverable. At last the Washington of 1826 came before me, and the form of Elisha R. Potter thrust itself through the gorges of memory. Yes, that was the man I was seeking; yet the resemblance, after all, could scarcely be called physical, and I am loath to borrow the word "impressional" from the vocabulary of spirit mediums. Both were of commanding appearance, men whom it seemed natural to obey. Wide as were the differences between the lives and characters of these Americans, there emanated from each of them a certain peculiar moral stress and compulsion which I have never felt in the presence of others of their countrymen. The position of Mr. Potter in his native State has now faded to a dim tradition. It was of the authoritative kind which belongs to men who bear from nature the best credentials. {36} DEDICATION OF PALESTINE. At a general conference of the church held at Nauvoo, April 6th, 1840, Apostles Orson Hyde and Hyrum E. Page were called to go on a mission to Jerusalem for the purpose of dedicating that land for the gathering of the House of Judah. They started upon this important mission but Elder Page failed to continue the journey beyond the border of the United States. Apostle Hyde therefore set out alone and accomplished the labor assigned at said conference. In a letter dated at Alexandria, November 22nd, 1841, addressed to Parley P. Pratt, Brother Hyde, said: "A few minutes now offer for me to write, and I improve them in writing to you. I have only time to say that I have seen Jerusalem precisely according to the vision which I had. I saw no one with me in the vision; and although Elder Page was appointed to accompany me there, yet I found myself there alone. The Lord knows that I have had a hard time, and suffered much, but I have great reason to thank Him that I enjoy good health at present, and have a good prospect before me of soon going to a civilized country, where I shall see no more turbans or camels. The heat is most oppressive, and has been all through Syria. I have no time to tell you how many days I have been at sea without food, or how many snails I have eaten; but if I had had plenty of them, I should have done very well. All this is contained in a former letter to you written from Java. * * * "On Saturday morning, October 24th, a good while before day, I arose from sleep and went out of the city, as soon as the gates were opened, crossed the brook Cedron, and went upon the Mount of Olives, and there in solemn silence, with pen, ink and paper, just as I saw in the vision, offered up the following prayer to Him who lives forever and ever: "O Thou! who art from everlasting to everlasting, eternally and unchangeably the same, even the God who rules in the heavens above, and controls the destinies of men on the earth, wilt thou not condescend through thine infinite goodness and royal favor, to listen to the prayer of thy servant which he this day offers up unto thee in the name of the Holy child Jesus, upon this land where the Son of Righteousness sat in blood, and thine _Anointed One_ expired. "Be pleased, O Lord, to forgive all the follies, weaknesses, vanities and sins of thy servant, and strengthen him to resist all future temptations. Give him prudence and discernment that he may avoid the evil, and a heart to choose the good; give him fortitude to bear up under trying and adverse circumstances, and grace to endure all things {37} for thy name's sake, until the end shall come, when all the Saints shall rest in peace. "Now, O Lord! Thy servant has been obedient to the heavenly vision, which thou gavest him in his native land; and under the shadow of thine outstretched arm, he has safely arrived in this place to dedicate and consecrate this land unto Thee, for the gathering together of Judah's scattered remnants, according to the predictions of the holy prophets--for the building up of Jerusalem again after it has been trodden down by the Gentiles so long, and for rearing a temple in honor of thy name. Everlasting thanks be ascribed unto thee, O, Father! Lord of heaven and earth, that thou hast preserved thy servant from the dangers of the seas, and from the plague and pestilence which have caused the land to mourn. The violence of many has also been restrained, and thy providential care by night and by day has been exercised over thine unworthy servant. Accept, therefore, O Lord, the tribute of a grateful heart for all past favors, and be pleased to continue thy kindness and mercy towards a needy worm of the dust. "O thou, who didst covenant with Abraham, thy friend, and who didst renew that covenant with Isaac, and confirm the same with Jacob, with an oath that thou wouldst not only give this land for an everlasting inheritance, but that thou wouldst also remember their seed forever. Abraham, Isaac and Jacob have long since closed their eyes in death, and made the grave their mansion. Their children are scattered and dispersed abroad among the nations of the Gentiles like sheep that have no shepherd, and are still looking forward for the fulfillment of those promises which thou didst make concerning them; and even this land, which once poured forth nature's richest bounty, and flowed, as it were, with milk and honey, has, to a certain extent, been smitten with barrenness and sterility since it drank from murderous hands the blood of Him who never sinned. Grant, therefore, O Lord, in the name of thy well beloved Son, Jesus Christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirstly soil. Let the vine and the olive produce in their strength, and the fig tree bloom and flourish. Let the land become abundantly fruitful, when possessed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication; upon it let the clouds distill virtue and richness, and let the fields smile with plenty. Let the flocks and the herds greatly increase and multiply upon the mountains and hills; and let thy great kindness conquer and subdue the unbelief of thy people. Do thou take from them their stony heart, and give them a heart of flesh; and may the Son of thy favor dispel the cold mists of darkness which have beclouded their atmosphere. Incline them to gather in upon this land according to thy word. Let them come like clouds and like doves to their windows. Let the large ships of nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eyes. "Thou, O Lord, did once move upon the heart of Cyrus to show favor unto Jerusalem and her children. Do thou now also be pleased to inspire the hearts of kings and the powers of the earth to look with a friendly eye towards this place. And with a desire to see thy righteous purposes executed in relation thereto. Let them know that it is thy good pleasure to restore the kingdom unto Israel--raise up Jerusalem as its capital, and constitute her people a distinct nation {38} and government, with David thy servant, even a descendant from the loins of ancient David, to be their king. Let that nation, or that people who shall take an active part in behalf of Abraham's children and in the raising up of Jerusalem, find favor in thy sight. Let not their enemies prevail against them, neither let pestilence or famine overcome them, but let the glory of Israel overshadow them, and the power of the highest protect them; while that nation or kingdom that will not serve thee in this glorious work must perish according to thy word--'Yea those nations shall be utterly wasted.' "Though thy servant is now far from his home, and from the land bedewed with his earliest tears, yet he remembers, O Lord, his friends who are there, and family, whom for thy sake he has left. Though poverty and privation be our earthly lot, yet ah! do Thou richly endow us with an inheritance where moth and rust do not corrupt, and where thieves do not break through and steal. The hands that have fed, clothed or shown favor unto the family of thy servant in his absence, or that shall hereafter do so, let them not lose their reward, but let a special blessing rest upon them, and in thy kingdom let them have an inheritance when thou shalt come to be glorified in this society. Do thou also look with favor upon all those through whose liberality I have been enabled to come to this land; and in the day when thou shalt reward all people according to their works, let these also not be passed by or forgotten, but in time let them be in readiness to enjoy the glory of those mansions which Jesus has gone to prepare. Particularly do thou bless the stranger in Philadelphia, whom I never saw, but who sent me gold, with a request that I should pray for him in Jerusalem. Now, O Lord, let blessings come upon him from an unexpected quarter, and let his basket be filled, and his store-house abound with plenty, and let not the good things of the earth be his only portion, but let him be found among those to whom it may be said, Thou hast been faithful over a few things, and I will make thee ruler over many." "O my Father in heaven! I now ask thee in the name of Jesus to remember Zion, with all her stakes, and with all her assemblies. She has been grievously afflicted and smitten; she has mourned; she has wept; her enemies have triumphed and have said--'Ah, where is thy God?' Her priests and prophets have groaned in chains and fetters within the gloomy walls of prison, while many were slain, and now sleep in the arms of death. How long, O Lord, shall iniquity triumph, and sin go unpunished? Do thou arise in the majesty of thy strength, and make bare thine arm in behalf of thy people. Redress their wrongs, and turn their sorrow into joy. Pour the spirit of light and knowledge, grace and wisdom, into the hearts of her prophets, and clothe her priests with salvation. Let light and knowledge march forth through the empire of darkness, and may the honest in heart flow to their standard, and join in the march to go forth to meet the Bridegroom. Let a peculiar blessing rest upon the Presidency of thy Church, for at them are the arrows of the enemies directed. Be thou to them a sun and a shield, their strong tower and hiding place; and in the time of distress or danger be thou near to deliver. Also the quorum of the Twelve, do thou be pleased to stand by, for thou knowest the obstacles which we have to encounter, the temptations to which we are exposed and privations which we must suffer. Give us, therefore, strength according to our day, and help us to bear a faithful {39} testimony of Jesus and His Gospel, and to finish with fidelity and honor the work which thou hast given us to do, and then give us a place in thy glorious kingdom. And let this blessing rest upon every faithful officer and member in thy Church. And all the glory and honor will we ascribe to God and the Lamb for ever and ever. Amen. * * * * * On the top of Mount Olives I erected a pile of stones as a witness according to the ancient custom. On what was anciently called Mount Zion, where the Temple stood, I erected another, and used the rod according to the prediction upon my head. I have found many Jews who listened with intense interest. The idea of the Jews being restored to Palestine is gaining ground in Europe almost every day. Jerusalem is strongly fortified with many cannons upon its walls. The wall is ten feet thick on the sides that would be most exposed, and four or five feet where the descent from the wall is almost perpendicular. The number of inhabitants within the walls is about twenty thousand. About seven thousand of this number are Jews, the balance being mostly Turks and Armenians. Many of the Jews who are old go to this place to die, and many are coming from Europe into this Eastern world. The great wheel is unquestionably in motion, and the word of the Almighty has declared that it shall roll. * * * Speaking editorially of Elder Hyde's mission and the dedicatory prayer offered, Brother Parley P. Pratt said: "Through his persevering exertions, and the prayer offered up on the Mount of Olives, the land is now consecrated and dedicated to the Lord for the restoration of Israel. It would seem by the war which is raging in that country that the ground is being disencumbered of the Catholics and other barbarian tribes, and is being vacated for the Jews, while seven thousand now dwell in Jerusalem, and great numbers of others in other parts of that land. "But O! when we read the prayer offered up on the holy mount--the same place where Jesus often prayed, yea the mount from which He ascended, and upon which He will again set His feet--when we reflect that God's covenant people (Israel) were prayed for there--that Zion and all her sufferings were rendered there--that the chains and fetters which we have worn, the dungeons where we have been confined for the testimony of Jesus, were mentioned there before the Lord--and that prayer recorded both in heaven and on earth to stand as an imperishable memorial to all generations, and to be answered speedily upon the wicked--when we reflect upon all these things, our feelings are too intense for utterance; they cannot be written; but when the nations behold it fulfilled, and Zion and Jerusalem become the joy of the whole earth, then will this prayer and the mission connected with it come to honorable remembrance. Which may the God of Abraham, Isaac and Jacob speedily grant, in the name of Jesus Christ." {40} THE RESURRECTION. A Discourse by Brigham Young, President of the Church of Jesus Christ of Latter-Day Saints, Delivered in the New Tabernacle, Salt Lake City, At the General Conference, October 8th, 1875. I wish to present to the Latter-day Saints the doctrine of the resurrection in its true light. To satisfy the philosophy of my own mind in regard to this doctrine, I shall be under the necessity of commencing with the works of God as we find them in the beginning, or rather the beginning of the history we have of the earth. We admit the history that Moses gives of the creation or organization of this earth, as stated in his writings, to be correct. The philosophy of my mind, with all the experience I have gained by observation and knowledge of facts, tells me that there is nothing made, formed or fashioned without a Being to make, form or fashion the same. Then my own reasoning teaches me that myself as a mechanic, with all others upon this earth, and those also who dwell in the heavens, when we commence any work of mechanism, have an object in the same. God had an object in view when He framed this earth and placed vegetation and all creatures upon it, and man was brought here for the high object of an increase of wisdom, knowledge, understanding, glory and honor--each and every person, creature or thing in its own order and time, that all may harmonize together and receive this glory and honor. The particles that compose the earth were brought together for a certain purpose by its great Author. This purpose was, and still is, to bring this earth and all things upon it into a higher state of glory and intelligence. In the beginning there were laws given by which all nature was to be governed or controlled. It is true that man transgresses these laws, and would change them if he had the power to do so. But there are laws which he cannot disturb, and which operate regardless of man's actions. Among these is the law which pertains to the resurrection of the body of man and also to the resurrection of the earth; {41} for this earth has to undergo a great change, or, in other words, has to be resurrected. Abel, the martyr, was the first man of whose death we have any account. He brought his offering to the Lord and was accepted. This proves that he was a righteous man, and by his righteousness he so far sanctified the particles of this earth that comprised the component parts of his body that they became entitled to a glorious resurrection, which he undoubtedly obtained when Jesus arose. If Abel had been eaten by dogs or lions, the component parts of his body never could have gone to compose the component parts of any other bodies. Why? Because the laws which govern the elements would not permit this to be done. The question may be asked, Do not the particles that compose man's body, when returned to mother earth, go to make or compose other bodies? No, they do not. Some philosophers have asserted that the human body changes every seven or ten years. This is not correct, for it never changes; that is, the substances of which it is composed do not pass off and other particles of matter come and take their place. Neither can the particles which have comprised the bodies of men become parts of the bodies of other men, or of beasts, fowls, fish, insects or vegetables. They are governed by a divine law, and though they may pass from the knowledge of the scientific world, that divine law still holds and governs and controls them. Man's body may be buried in the ocean, it may be eaten by wild beasts, or it may be burned to ashes, and they be scattered to the four winds, yet the particles of which it is composed will not be incorporated into any form of vegetable or animal life, to become a component part of their structure. Are they gross, tangible, and, in their organized capacity, subject to decay and change? Yes, and if buried in the earth, they undergo decomposition and return to mother earth; but it is no matter how minute the particles are, they are watched over and will be preserved until the resurrection, and at the sound of the trumpet of God every particle of our physical structures necessary to make our tabernacles perfect will be assembled, to be rejoined with the spirit, every man in his order. Not one particle will be lost. I have a few questions to ask the philosophical world, those especially who are well skilled in chemistry: Is this earth, the air and the water, composed of life, or do they, or any portion of them, consist of inanimate matter, or of that that has no life in itself? Another question: If the earth, air and water are composed of life, is there any intelligence in this life? {42} The philosopher may take his own time to answer these questions, and when he has satisfied himself he may ask himself again: Are those particles of matter life; if so, are they in possession of intelligence according to the grade of their organization? As far as we are concerned, we suggest the idea that there is an eternity of life, an eternity of organization, and an eternity of intelligence from the highest to the lowest grade, every creature in its order, from the Gods to the animalculae. Bear in mind, you who are believers in the resurrection or in the works of God, that man has sought out many inventions and has striven hard to learn the mysteries of God and godliness by his worldly wisdom, yet there are many things which science, with all its tests, cannot find out. Matter may be divided into an infinitude of atoms, until they pass beyond the power of the microscope to discover them, and the most skilful chemist who dwells upon the earth knows not whither they go. My position is, and which I declare to the Latter-day Saints, it is beyond the power of man, without revelation from God, with all his science to know whether these particles that compose our bodies go into other creatures to form the component parts of their bodies, or whether they merely pass into the already organized body to resuscitate it and contribute to its sustenance. I declare to the Latter-day Saints, and to all living upon the earth who have intelligence to understand, that the particles that comprise the component parts of our bodies will never enter into other bodies to form the elements of their bodies; but these very identical particles that now compose our bodies will be resurrected and come together by the power of the trump of God and will be re-united to form the body--excepting the blood, which will not be necessary to our existence in an immortal state--and then be prepared to receive the spirit, preparatory to their exaltation. Query: Would not the particles that compose the body of our Savior, according to their intelligence, oppose the idea of becoming a part of any other body but His? Again: Would not the Saints, who are faithful in magnifying the Priesthood of the Son of God, object to the particles which now compose their bodies, and which they have sanctified through obedience to that Priesthood, entering into and forming parts of other bodies than their own--bodies which their spirits had not possessed and of which they knew nothing in this life? Although some may think that the substances of which our bodies are composed are borrowed for our use during this mortal existence, it is not so, neither will they be thrown off {43} at death, never to be restored; and though in the resurrection the bodies of the righteous will be raised immortal and free from all corruption, they will be none the less tangible or perceptible to the touch of those who are permitted to handle them. The question may be asked: Will the bodies of those who do not observe the laws of God, and which are not sanctified by obedience to them, come forth in the resurrection? Undoubtedly they will; but not at the same time nor to the same glory that they do who observe the laws of God. The earth, also, abideth the law and filleth the measure of its creation, and though it shall die, it shall be resurrected in glory, a sanctified creation, suitable for the residence of celestial beings. The elements will be burned and purified, and be renewed; but not one atom of earth's organism will be lost; for that which is governed by law shall be preserved by law. And for everything which our God has created He has prescribed laws. There is nothing so minutes as to escape His notice, there is no creation so immense as to transcend the bounds of His power; all are alike subject to the operation of His decrees. He called matter from chaos and created the earth, and the heavens are studded with planets, the glorious workmanship of His hands. He has hung those mighty orbs in space, and their courses are fixed. And by the exercise of His power the original elements which have formed the bodies of men will be brought forth in the resurrection--bone to bone, sinew to sinew, flesh to flesh, not one hair shall be lost--and all this in obedience to law, that the substances which have formed the tabernacles of men, or of beasts, or of fowls, or of fish, shall not be intermingled or lost; but shall be all restored to their own places, though they may have been swallowed up in the depths of the sea, or have been scattered to the four winds of heaven. To illustrate these facts connected with the resurrection of the body, we will quote from the revelations which the Lord has given to His children: The Testimony of Ezekiel. The hand of the Lord was upon me, and carried me out in the Spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And He said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again He said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord, {44} Thus saith the Lord God unto these bones: Behold, I will cause breath to enter into you, and ye shall live; And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said He unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God: Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as He commanded me, and the breath came into them, and they lived, and stood upon their feet, an exceeding great army. Then He said unto me, Son of man, these bones are the whole house of Israel; behold, they say, Our bones are dried, and our hope is lost; we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God: Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my Spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.--_Ezekiel xxxvii_: 1-14. The Testimony of Job. For I know that my Redeemer liveth, and that He shall stand at the latter day upon the earth: And though after my skin worms destroy this body, yet in my flesh shall I see God: Whom I shall see for myself, and mine eyes shall behold, and not another; though my reins be consumed within me.--_Job xix_: 25-27. The Testimony of Daniel. And many of them that sleep in the dust of the earth shall awake, some to everlasting life and some to shame and everlasting contempt.--_Daniel xii_: 2. The Testimony of Luke. Now that the dead are raised, even Moses shewed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.--_Luke xx_: 37. And as they thus spake, Jesus Himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And He said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see: for a spirit hath not flesh and bones, as ye see me have. And when He had thus spoken, He shewed them His hands and His feet. {45} And while they yet believed not for joy, and wondered, He said unto them, Have ye here any meat? And they gave Him a piece of a broiled fish, and of an honeycomb. And He took it, and did eat before them.--_Luke xxiv_: 36-43. The Testimony of John. But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in His hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into His side, I will not believe. And after eight days again His disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith He to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.--_John xx_: 24-27. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.--_John v_: 25, 28, 29. Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works.--_Revelations xx_: 6, 13. The Testimony of Matthew. And the graves were opened, and many bodies of the saints which slept arose, And came out of the graves after His resurrection, and went into the holy city, and appeared unto many.--_Matthew xxvii_: 52, 53. The Testimony of Paul. For our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself.--_Philippians iii_: 20, 21. But if the Spirit of Him that raised up Jesus from the dead dwell in you, He that raised up Christ from the dead shall also quicken your mortal bodies by His Spirit that dwelleth in you.--_Romans viii_: 11. {46} Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection.--_Romans vi_: 4, 5. For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith is vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, and become the first fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased Him, and to every seed his own body. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. So also is the resurrection of the dead. It is sown in corruption, it is raised in incorruption: It is sown in dishonor, it is raised in glory: it is sown in weakness, it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.--_1 Corinthians xv_: 16-22; 35-39; 42-44. For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord Himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first.--_1 Thessalonians iv_: 14-16. The Testimony of Abinadi. And if Christ had not risen from the dead, or have broken the bands of death, that the grave should have no victory, and that death should have no sting, there could have been no resurrection. But there is a resurrection, therefore the grave hath no victory, and the sting of death is swallowed up in Christ: He is the light and the life of the world; yea, a light that is endless, that can never be darkened; yea, and also a life which is endless, that there can be no more death. Even this mortal shall put on immortality, and this corruption shall put on incorruption, and shall be brought to stand before the bar of God, to be judged of Him according to their works, whether they be good or whether they be evil.--_Book of Mosiah, xvi_: 7-10. {47} The Testimony of Jacob. For as death hath passed upon all men, to fulfill the merciful plan of the great Creator, there must needs be a power of resurrection, and the resurrection must needs come unto man by reason of the fall; and the fall came by reason of transgression; and because man became fallen, they were cut off from the presence of the Lord; Wherefore it must needs be an infinite atonement; save it should be an infinite atonement, this corruption could not put on incorruption. Wherefore, the first judgment which came upon man, must needs have remained to an endless duration. And if so, this flesh must have laid down to rot and to crumble to its mother earth, to rise no more. O the wisdom of God! His mercy and grace! For behold, if the flesh should rise no more, our spirits must become subject to that angel who fell from before the presence of the eternal God, and became the devil, to rise no more. And because of the way of deliverance of our God, the Holy One of Israel, this death of which I have spoken, which is the temporal, shall deliver up its dead; which death is the grave. And this death of which I have spoken, which is the spiritual death, shall deliver up its dead; which spiritual death is hell; wherefore, death and hell must deliver up their dead, and hell must deliver up its captive spirits, and the grave must deliver up its captive bodies, and the bodies and the spirits of men will be restored one to the other; and it is by the power of the resurrection of the Holy One of Israel. O how great the plan of our God! For on the other hand, the paradise of God must deliver up the spirits of the righteous and the grave deliver up the body of the righteous; and the spirit and the body is restored to itself again, and all men become incorruptible, and immortal, and they are living souls, having a perfect knowledge like unto us in the flesh; save it be that our knowledge shall be perfect.--_2 Nephi, ix_: 6-8; 11-13. The Testimony of Amulek. For behold, the day cometh that all shall rise from the dead and stand before God, and be judged according to their works. Now there is a death which is called a temporal death; and the death of Christ shall loose the bands of this temporal death, that all shall be raised from this temporal death; The spirit and the body shall be re-united again in its perfect form; both limb and joint shall be restored to its proper frame, even as we now are at this time; and we shall be brought to stand before God, knowing even as we know now, and have a bright recollection of our guilt. Now this restoration shall come to all, both old and young; both bond and free, both male and female, both the wicked and the righteous; and even there shall not so much as a hair of their heads be lost; but all things shall be restored to its perfect frame, as it is now, or in the body.--_Book of Alma, xi_: 41-44. The Testimony of Alma. But this much I say, that there is a space between death and the resurrection of the body, and a state of the soul in happiness or in misery, until the time which is appointed of God that the dead shall {48} come forth, and be re-united, both soul and body, and be brought to stand before God, and be judged according to their works; Yea, this bringeth about the restoration of those things of which have been spoken by the mouths of the prophets. The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be lost, but all things shall be restored to their proper and perfect frame.--_Book of Alma, xl_: 21-23. The Testimony of Samuel. For behold, He [Jesus] surely must die, that salvation may come; yea, it behooveth Him, and becometh expedient that He dieth, to bring to pass the resurrection of the dead, that thereby men may be brought into the presence of the Lord; Yea, behold this death bringeth to pass the resurrection, and redeemeth all mankind from the first death.--_Book of Helaman, xiv_: 15, 16. The Words of Jesus. And it came to pass that He [Jesus] said unto Nephi, bring forth the record which ye have kept. And when Nephi had brought forth the records, and laid them before His, He cast His eyes upon them and said, Verily I say unto you, I commanded my servant Samuel, the Lamanite, that he should testify unto this people, that at the day that the Father should glorify His name in me, that there were many saints who should arise from the dead, and should appear unto many, and should minister unto them. And He said unto them, were it not so? And His disciples answered Him and said, Yea, Lord, Samuel did prophesy according to Thy words, and they were all fulfilled. And Jesus said unto them, How be it that ye have not written this thing, that many saints did arise and appear unto many, and did minister unto them? And it came to pass that Nephi remembered that this thing had not been written. And it came to pass that Jesus commanded that it should be written; therefore it was written according as He commanded.--_3 Nephi, xxiii_: 7-13. The Testimony of Moroni. And because of the redemption of man, which came by Jesus Christ, they are brought back into the presence of the Lord; yea, this is wherein all men are redeemed, because the death of Christ bringeth to pass the resurrection, which bringeth to pass a redemption from an endless sleep, from which sleep all men shall be awoke by the power of God, when the trump shall sound; and they shall come forth, both small and great, and all shall stand before His bar, being redeemed and loosed from this eternal band of death, which death is a temporal death.--_Book of Mormon, ix_: 13. Words of Jesus in Book of Doctrine and Covenants. Now, verily I say unto you, that through the redemption which is made for you is brought to pass the resurrection from the dead. And the spirit and the body is the soul of man. {49} And the resurrection from the dead is the redemption of the soul; And the redemption of the soul is through Him who quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it. Therefore it must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory; For after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father; That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified. And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law. Wherefore it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it: For notwithstanding they die, they also shall rise again a spiritual body. They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened. And there shall be silence in heaven for the space of half an hour, and immediately after shall the curtain of heaven be unfolded, as a scroll is unfolded after it is rolled up, and the face of the Lord shall be unveiled; And the saints that are upon the earth, who are alive, shall be quickened, and be caught up to meet Him. And they who have slept in their graves shall come forth; for their graves shall be opened, and they also shall be caught up to meet Him in the midst of the pillar of heaven: They are Christ's, the first fruits: they who shall descend with Him first, and they who are on the earth and in their graves, who are first caught up to meet Him: and all this by the voice of the sounding of the trump of the angel of God.--_Doctrine and Covenants, lxxxviii_: 14-20; 25-28; 95-98. For a trump shall sound both long and loud, even as upon Mount Sinai, and all the earth shall quake, and they shall come forth, yea, even the dead which died in me, to receive a crown of righteousness, and to be clothed upon, even as I am, to be with me, that we may be one. And the end shall come, and the heaven and the earth shall be consumed and pass away, and there shall be a new heaven and a new earth, For all old things shall pass away, and all things shall become new, even the heaven and the earth, and all the fulness thereof, both men and beasts, the fowls of the air, and the fishes of the sea; And not one hair, neither mote, shall be lost, for it is the workmanship of mine hand. But, behold, verily I say unto you, before the earth shall pass away, Michael, mine archangel, shall sound his trump, and then shall all the dead awake, for their graves shall be opened, and they shall come forth; yea, even all.--_Doctrine and Covenants, xxix_: 13; 23-26. For the day cometh that the Lord shall utter His voice out of heaven; the heavens shall shake and the earth shall tremble, and the trump of God shall sound both long and loud, and shall say to the {50} sleeping nations, Ye saints arise and live; ye sinners stay and sleep until I shall call again.--_Doctrine and Covenants, xliii_: 18. But before the arm of the Lord shall fall, an angel shall sound his trump, and the saints that have slept shall come forth to meet me in the cloud; Wherefore if ye have slept in peace, blessed are you, for as you now behold me and know that I am, even so shall ye come unto me and your souls shall live, and your redemption shall be perfected, and the saints shall come forth from the four quarters of the earth.--_Doctrine and Covenants, xlv_: 45, 46. Yea, and blessed are the dead that die in the Lord from henceforth when the Lord shall come, and old things shall pass away, and all things become new, they shall rise from the dead and shall not die after, and shall receive an inheritance before the Lord, in the holy city. And he that liveth when the Lord shall come, and has kept the faith, blessed is he; nevertheless it is appointed to him to die at the age of man; Wherefore children shall grow up until they become old, old men shall die; but they shall not sleep in the dust, but they shall be changed in the twinkling of an eye; Wherefore for this cause preached the apostles unto the world the resurrection of the dead.--_Doctrine and Covenants, lxiii_: 49-52. Extract From A Revelation to the Prophet Joseph. And in that day Adam blessed God and was filled, and began to prophesy concerning all the families of the earth, saying, Blessed be the name of God, for because of my transgression my eyes are opened, and in this life I shall have joy, and again in the flesh I shall see God.--_Pearl of Great Price, p. 10_. Extract From The Prophecy of Enoch. And righteousness will I send down out of heaven: and truth will I send forth out of the earth, to bear testimony of mine Only Begotten; His resurrection from the dead; yea, and also the resurrection of all men.--_Pearl of Great Price, p. 21_. The Testimony of Joseph Smith. As concerning the resurrection, I will merely say that all men will come forth from the grave as they lie down, whether old or young; there will not be "added one cubit to their stature," neither taken from it; all will be raised by the power of God, having spirit in their bodies and not blood.--_March 20, 1842; History of Joseph Smith_. There are two kinds of beings in heaven, viz: angels, who are resurrected personages, having bodies of flesh and bones. For instance, Jesus said, "Handle me and see, for a spirit hath not flesh and bones as ye see me have." 2. The spirits of just men made perfect--they who are not resurrected, but inherit the same glory. When a messenger comes, saying he has a message from God, offer him your hand, and request him to shake hands with you. {51} If he be an angel, he will do so, and you will feel his hand. If he be the spirit of a just man made perfect, he will come in his glory; for that is the only way he can appear. Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. If it be the Devil as an angel of light, when you ask him to shake hands, he will offer you his hand, and you will not feel anything; you may therefore detect him. These are three grand keys whereby you may know whether any administration is from God.--_Thursday, February 9, 1843; History of Joseph Smith. Doctrine and Covenants, cxxxix_. Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection; And if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come. There is a law, irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicted; And when we obtain any blessing from God, it is by obedience to that law upon which it is predicted. The Father has a body of flesh and bones as tangible as man's; the Son also: but the Holy Ghost has not a body of flesh and bones, but is a personage of spirit. Were it not so, the Holy Ghost could not dwell in us. A man may receive the Holy Ghost, and it may descend upon him and not tarry with him.--_Sunday, April 2, 1843; History of Joseph Smith. Doctrine and Covenants, cxxx_: 18-23. To a remark of Elder O. Pratt's, that a man's body changes every seven years, President Joseph Smith replied: There is no fundamental principle belonging to a human system that ever goes into another in this world or in the world to come: I care not what the theories of men are. We have the testimony that God will raise us up, and He has the power to do it. If any one supposes that any part of our bodies, that is, the fundamental parts thereof, ever goes into another body, he is mistaken.--_Friday, April 7, 1843; History of Joseph Smith_. Speaking of the eternal duration of matter, I said--There is no such thing as immaterial matter. All spirit is matter, but it is more fine or pure, and can only be discerned by purer eyes. We cannot see it; but when our bodies are purified, we shall see that it is all matter.--_Wednesday, May 17, 1843; History of Joseph Smith, Doctrine and Covenants, cxxxi_: 7, 8. As the Father hath power in Himself, so hath the Son power in Himself, to lay down His life and take it again, so He has a body of His own. The Son doeth what He hath seen the Father do; then the Father hath some day laid down His life and taken it again; so He has a body of His own, each one will be in His own body; and yet the sectarian world believe the body of the Son is stuffed into the Father's. Gods have an ascendancy over the angels, who are ministering servants. In the resurrection, some are raised to be angels; others are raised to become Gods.--_Sunday, June 11, 1843; History of Joseph Smith_. {52} CELESTIAL FAMILY ORGANIZATION. By Parley P. Pratt in His Publication, "The Prophet," Published in New York City, 1845. Man is an eternal being, both in regard to his material organization and his mind and affections. The resurrection from the dead restores him to life with all his bodily and mental powers and faculties, and (if quickened by the celestial glory) consequently associates him with his family, friends and kindred, as one of the necessary links of the chain which connects the great and royal family of heaven and earth in one eternal bond of kindred affection and association. The order of God's government, both in time and in eternity, is patriarchal; that is, it is a fatherly government. Each father who is raised from the dead and made a partaker of the celestial glory in its fullness, will hold lawful jurisdiction over his own children and over all the families which spring of them to all generations, forever and ever. We talk, in this ignorant age, of children becoming of age, as it is called; and we consider when they are of age they are free from the authority of their father. But no such rule is known in the celestial law and organization, either here or hereafter. By that law a son is subject to his father forever and ever, worlds without end. Again, we have a rule now established in the earth by which a woman becomes the wife of a man, and is bound by law to him till death shall separate. But in the celestial order it is not so, for the plainest of all reasons, viz., the celestial order, is an order of eternal life; it knows no death and consequently makes no provision for any. Therefore all its covenants and contracts are eternal in their duration, and calculated to bind the several members of a family in one eternal union. In order to illustrate this subject and make it perfectly plain to the most simple capacity we must leave death entirely out of the consideration, and look at men and families just as we would look at them if there was no death. This we can do with the greatest propriety because the time was when there was no death, and the time will be again in which there will be no death. {53} Our venerable father Adam took our mother Eve for a wife when the human family and the world in which they lived was as free from death as God and His throne. We would now inquire what kind of contract was made between them, and also how long was it to endure? Was it after the power and union of an endless life? or was it made to serve a momentary purpose, till death shall separate? The answer is obvious. This marriage contract must have been eternal, or else it must have admitted the sinful as well as cruel idea of a divorce and final separation during their lives; for let it be borne in mind they had no death in view and no idea of ever being subject to death, even for a moment, at the time the contract was made. Again, Paul opens a mystery, viz., that we shall not all sleep in the dust; but those who live at a certain time will be changed in a moment, in the twinkling of an eye, and will be caught up to meet the Lord and so ever be with Him. Now as some of these will doubtless be husbands and wives, we would inquire when their marriage contract will be fulfilled and come to an end? They agreed to be each others till death should separate (that is, if they were married by the usual ceremonies which now exist). And behold, death cannot separate them; for the change from mortal to immortal will be instantaneous. Again, "Christ came to deliver those who through fear of death were all their life time subject to bondage." Therefore, after the resurrection men live, and live forever, as though death had never been. In view of this, God declares himself to be the God of Abraham, Isaac and Jacob, who have once died; and yet he claims not to be the God of the dead, but of the living. Again, Paul speaks of another great mystery, viz., "that every man should love his wife even as Christ loves the Church." Now we would inquire whether the love and consequent union of Christ and His Church is to come to an end by death, and a final separation take place in the world to come? or whether, on the other hand, the union is more perfect and complete in the other life than it is in this? All agree that the love and union of Christ and the Church is eternal, and that it not only continues in the other world, but it is made perfect there. This being the case, it leads us to the irresistible conclusion that the love and union of a man and his wife should extend into, and even be more perfect in eternity, or else Paul was very wrong in telling every man to love his wife even as Christ loves the Church. Having {54} established the fact or principle of eternal union between a man and his wife, we will now proceed to establish the eternal relationship and authority on one hand and obedience on the other, that will exist between parents and children. To illustrate this principle we have a beautiful and plain precedent. Jesus Christ and His Father continue to be one in their affection and union since He rose from the dead; and He still yields obedience to the commands of His Father, and has also revealed that He will continue to do so, when He has put down death, and all rule and authority and power. "Then shall the Son also be subjected to the Father." We hear nothing in all this subject about Jesus Christ ever being of age so as to be free from all further obligation to obey His Father; but on the contrary it is clearly revealed that He will always be subjected to Him. Now this same Jesus prayed to His Father, as testified by the Apostle John, that His disciples and those who believed on their words might be one even as Christ and His Father are one; not only one with God and Christ, but also one with each other in the same manner and in the same sense that they are one. Now suppose, in fulfillment of this prayer, a man and his children were His disciples; and finally in the eternal world, they became one with each other in precisely the same sense that Christ and His Father are one, would not these children be subject to their father in the same manner as Christ is subject to His Father? Certainly they would. We have also a most beautiful practical illustration of the principles of continued authority on the part of the father and obedience on the part of the children in this life, in the family of Jacob. His sons were, many of them, advanced in years so far as to become heads of families at the time of going to Egypt for corn. And yet they all set an example of obedience to their father, insomuch that they would not take Benjamin with them without his consent, even if they starved to death. It appears, too, that Abraham had the entire control of his son Isaac's matrimonial affairs, although Isaac was forty years of age at the time of his marriage with Rebecca. Having now established the fact that the celestial order is designed not only to give eternal life, but also to establish an eternal order of family government, founded upon the most pure and holy principles of union and affection, we will take a review of the celestial family of man as it will exist in the restoration of all things spoken of by the Holy Prophets. First: His most gracious and venerable majesty, King Adam, with his royal consort, Queen Eve, will appear at the {55} head of the whole great family of the redeemed, and will be crowned in their midst as a king and priest forever after the Son of God. They will then be arrayed in garments white as snow and will take their seats on the throne, in the midst of the paradise of God on the earth, to reign forever and ever. While thousands of thousands stand before him, and ten thousand times ten thousand minister unto him. And if you will receive it, this is the order of the Ancient of days--the kingdom prepared and organized to meet Jesus when He comes. This venerable patriarch and sovereign will hold lawful jurisdiction over Abel, Enoch, Noah, Abraham, Isaac, Jacob, Joseph, Moses, the prophets, apostles, Saints of all ages and dispensations, who will all reverence and obey him as their venerable father and lawful sovereign. They will then be organized, each over his own department of the government, according to their birthright and office, in their families, generations and nations. Each one will obey and be obeyed according to the connection which he sustains as a member of the great celestial family. Thus the gradation will descend in regular degrees from the throne of the Ancient of days with his innumerable subjects, down to the least and last Saint of the last days who may be counted worthy of a throne and sceptre, although his kingdom may, perhaps, only consist of a wife and single child. Such the order and organization of the celestial family, and such the natures of the thrones, principalities and powers, which are the rewards of diligence. This kingdom, organized and established upon the earth in its beauty and order, will be ready for the Son of man. He will then come in the clouds of heaven and receive it to himself. Adam and all the patriarchs, kings and prophets will still be subject unto Christ, because He was in the eternal world, the first born of every creature, and the beginning of the creation of God. Hence in the patriarchal order, He rules by right of birth. "If I tell you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?" I might enlarge on the subject by connecting the family of Adam with other branches of Christ's kingdom, and of the celestial family in other planets and worlds, many of which are older and much larger than our earth, but peopled by branches of the celestial family, who are of the same kindred and race that we are, viz., the sons and daughters of God. I might also tell you of the continued exertions of creative power by which millions of new worlds will yet be formed and peopled by King Adam and his descendants, in the name, and by the authority of Jesus Christ, and by virtue of the Holy Priesthood which is after the power {56} of the endless life, without beginning of days or end of years, and thus go on enlarging and multiplying, conquering and to conquer, till Abraham's seed becomes numerous as the sand; and till the Saint of the last days possess a kingdom and dominion of his own posterity, vastly more numerous than King Adam will possess in the great restoration of all things pertaining to this little earth. But you are not able to receive heavenly things as yet, and therefore forbear, and let the things of the earth suffice at least for the present, and till the Saints should be counted worthy of endowment and of an entrance into the sanctuary of our God. For there shall the greater things be made manifest to those who are not overcome and are counted worthy. I now wish to say a few words on the subject of matrimony and also on the subject of raising and educating children. Who that has had one glimpse of the order of the celestial family and of the eternal connections and relationships which should be formed here in order to be enjoyed there; who that has felt one thrill of the energy and power of eternal life and love which flows from the divine spirit of revelation, can ever be contented with the corrupt pleasures of a moment which arise from the unlawful connections and desires? Or what Saint who has any degree of faith in the power of the resurrection and of eternal life, can be contented to throw themselves away by matrimonial connection with sectarians or other worldlings who are so blind that they can never secure an eternal union by the authority of the Holy Priesthood which has power to bind that which shall be bound in heaven? By such a union, or by corrupt, unlawful and unvirtuous connections and indulgences they not only lose their own celestial crown and throne, but also plunge their children into ruin and darkness, which will probably cause them to neglect so great salvation for the sake of the love and the praise of the world and the traditions of men. O my friends--my brethren and sisters, and especially the younger class of our community! I beseech you in the fear and love of God and entreat you in view of eternal glory and exaltation in this kingdom, to deny yourselves all the corrupt and abominable practices and desires of the world and the flesh, and seek to be pure and virtuous in all your ways and thoughts, and not only so, but make no matrimonial connections or engagements till you have asked counsel of the Spirit of God in humble prayer before Him; till you know and understand the principles of eternal life and union sufficiently to act wisely and prudently, and in that way that {57} will eventually secure yourself and companion and your children in the great family circle of the celestial organization. I would now say to parents that their own salvation, as well as that of their children, depends to a certain extent on the bringing up of their children, and educating them in the truth, that their traditions and early impressions may be correct. No parent who continues to neglect this after they themselves have come to the knowledge of the truth, can be saved in the celestial kingdom. I would earnestly recommend that all sectarian books, tracts, pictures, paintings, etc., which are not according to the truth, be removed from the family circle of the Saints, and that their children be not suffered to read them, at least till the truth has taken hold of their minds sufficiently that they may be able to contrast the one with the other; and to perceive the difference. Sectarian sermons and their manner of worship and their Sunday schools, are also a great damage to children, being well calculated to rivet upon their young and tender minds the most vague, mysterious and erroneous notions and principles which may prevent their ever being open to the conviction of the truth. And even if they should embrace the truth afterwards, and they find their perceptive faculties so blunted and beclouded by early impressions and traditions, that it will continue to retard their progress in the comprehension of the truth, insomuch that many of its plainest and simplest principles will either remain entirely unperceived by them or else be seen through a glass darkly, as it were, and thus lose much of their force and beauty. * * * In regard to matrimony, I suppose some will tell me that in the resurrection they neither marry nor are given in marriage. That is true, for the best of all reasons--because they do it here; and thus bind on earth that which shall be bound in heaven, and that too by God's own authority; and this being the world of preparation and that the world of enjoyment. Therefore there is no need of doing it in that world. Those who do not understand and attend to the ordinances and authority of God in this world, neither by themselves nor by proxy, are not counted worthy to enjoy the celestial glory in the world to come; therefore, they must remain as they are, and never enjoy that sweet union and exaltation which is prepared for the Saints of the Most High. Thus are all judged according to the deeds done in the body; and that which they sow they shall also reap. If they choose in this world to follow the wicked lusts and pleasures of the moment by unlawful connections; or if they choose to be {58} united after the manner of this world by being joined with a companion who is not worthy of an eternal covenant and of the "seal of the living God," why then, the consequence is, that they enjoy the things of this world and the pleasures and passions thereof; but death closes the scene and eternity finds them poor wanderers and outcasts from the commonwealth of the celestial family and strangers to the covenant of promise. Their former covenants come to an end with their life, and in that world they can neither marry nor be given in marriage; consequently they must remain unassociated in family capacity, and, therefore, have no kingdom over which to reign, nor any possible means of increasing their own glory. There will be weeping, wailing and gnashing of teeth indeed; for who can endure eternal disappointment? Who can endure to be forever banished and separated from father, mother, wife, children, and every kindred affection, and from every family tie? For none of our relationships will be recognized by the authorities in this world, unless secured to us here in an everlasting covenant which cannot be broken, and sealed by the constituted authorities of the living God. Well did the Lord promise by the mouth of the Prophet Malachi that He would send Elijah the Prophet before the coming of the great and dreadful day of the Lord; and that he should turn, seal, or bind the hearts of the fathers to the children and the hearts of the children to the fathers, lest the whole earth should be smitten with a curse. And if you will receive it, Elijah the prophet has been sent in these last days to man on the earth, and has conferred the keys of the sealing power that others might go forth in His Spirit, power and Priesthood, and seal both on earth and in heaven. But they have done unto some of them whatever they listed, and even so many others perhaps suffer under their cruel hand. But the keys are on the earth and shall not be taken from it till the sealing is accomplished. Therefore, O ye Saints of the Most High! build the Temple and sanctuary of our God, and gather together thereunto. For there, saith the Lord, will I reveal unto you the fullness of mine ordinances pertaining to the Holy Priesthood and preparation, by which the living and the dead may be redeemed and associated in the exalted principles of eternal life and joy. Amen. {59} SALVATION FOR THE LIVING AND THE DEAD. Liberality of the "Mormon" Faith. A Discourse by Charles W. Penrose. Delivered in the Tabernacle, Salt Lake City, Sunday Afternoon, August 19, 1900. Reported by Arthur Winter. I am thankful for the opportunity of meeting with the Latter-day Saints in this Tabernacle, and I trust that our assembling together will not be in vain, but be profitable to all of us. I have been called upon to address the congregation. I desire to do so under the influence of that Spirit which guides into all truth, and which makes plain the things of God to the minds of men. I trust that this Spirit will not only rest upon me, to enlighten my mind and to give me words which will be of benefit to those who hear, but that it may also rest upon the congregation, that we may be able to see "eye to eye." Characteristics of True Religion. One mark of true religion is a regard for the welfare of other people. True religion does not make people selfish. It creates in their hearts a feeling of chanty and a desire to bless; not to injure in any way, not to wish the downfall or hurt of a fellow creature, but rather to desire his uplifting, and benefit, and comfort, and joy. Our Heavenly Father created the earth upon which we live for the comfort and happiness of His creatures. The plan of salvation, which was prepared before the foundations of the world, was designed for the improvement, the benefit and the ultimate salvation of all His sons and daughters. When we have a desire in our hearts to bless and benefit mankind, we have the right side. When we feel a spirit of revenge, of retaliation, and a desire to do harm, that is not of God, but is from beneath. Our Lord and Savior Jesus Christ, we are told, "came into the world, not to condemn the world, but that the world through Him might be saved." That was the purpose of the coming of our Savior Jesus Christ in the flesh, and of the atonement that He wrought out for mankind by His death on the cross. The {60} spirit of Christ is the spirit of salvation, the spirit of blessing, the spirit to do good, to improve the condition of the human race, and to prepare us all for the presence of our Eternal Father and to enjoy the glory of His kingdom. Universal Salvation. One of the great differences between the faith of the Latter-day Saints and that of most of the denominations called "Christian" is that the Latter-day Saints teach that salvation is for all people, of all ages, of all races, of all colors, who can be saved. The doctrine that the Lord has revealed through His servant the Prophet Joseph Smith is that salvation is to come unto all, and that none will be lost who can possibly be redeemed; that the plan of salvation is as broad as the fall of man. Our first parents broke a divine law, and through their disobedience death came into the world. As by disobedience of one man sin, and death as the wages of sin, came into the world, so by the atonement and obedience of one, life and salvation will ultimately come to all the family of Adam. "As in Adam all die, so in Christ shall all be made alive." This doctrine was enunciated by the Apostle Paul in his epistle to the Corinthians. The full meaning of that is not explained in the old scriptures, neither is it understood generally in the Christian world, but it was revealed in great plainness to the Prophet Joseph Smith and Sidney Rigdon. I will not read to you the vision which was given to them, explaining this doctrine of salvation, but will perhaps read a few verses of it, so that the full extent of the plan of salvation may be comprehended to some little degree by the congregation. Let me say, first, that the book from which I am about to read contains some of the revelations of God to the Church of Jesus Christ of Latter-day Saints in this age of the world, and we regard these as Scripture. We believe in the Bible. We believe that "holy men of old wrote and spoke as they were moved upon by the Holy Ghost." We also believe that the same Spirit in this age of the world will make plain the things of God exactly in the same way as they were revealed in former times. In other words, we believe that the Spirit is the same in all ages, and that God and Christ are "the same yesterday, today and forever." If God could reveal His word through Prophets in ancient times, certainly He can reveal His word, through Prophets in modern times. If not, why not? What reason is there that God should not make {61} manifest His truth in the nineteenth century as well as in the first century, or in times before the beginning of the Christian era? Has the Eternal Father ceased to have power to make Himself manifest? Has He bound Himself with an oath and promise that He would not speak again, after He revealed Himself through the Prophets and Apostles in the first age of the Christian era and before that time? If so, where is His word and promise recorded? I know of nothing of the kind in the book that is supposed to contain the Holy Scriptures. The Bible contains some few things revealed by the Lord through His servants in former days, and by reading it carefully I find that it contains an abundance of promises that in the last times, in the times of "the restitution of all things spoken of by the holy Prophets since the world began," in the "dispensation of the fullness of times" in which God is to gather together in one all things that are in Christ, there is to be more light, more revelation, more manifestation of the power of God, greater miracles and greater outpouring of the Spirit and the knowledge of God, until the time shall come when a man shall not have to say to his neighbor, "Know ye the Lord, for all shall know Him, from the least unto the greatest," and "the knowledge of God shall cover the earth as the waters cover the great deep;" so the prophets of old predicted. This being so there is nothing unscriptural or unreasonable in the idea that God should reveal His word in this age of the world as He revealed it in former times, and as it was customary with Him when He had any special work to perform among the children of men, or any special truth to reveal, to raise up a prophet or prophets through whom His word was communicated, that in the last days He should act in the same way, seeing that He is an unchangeable Being. We testify that in the nineteenth century our Heavenly Father has been pleased to open the heavens once more, and to send His Son Jesus Christ, our Redeemer, with a message of life and light, similar to that which He proclaimed when He tabernacled in mortality. We testify that angels have come down from the courts of glory, bringing light and truth for the enlightenment and salvation of all the human family, and a message to be carried to "every nation, kindred, tongue and people." We recognize the fact that throughout Christendom there are various religious societies, composed in the main of good people, and having among them very talented men, some of whom minister in the name of the Lord without authority, {62} while others explain the Gospel according to their understanding of it--which is very limited; and that there are people of all sects and denominations who desire to serve the Lord and walk in His ways, but who cling to the notions and ideas which have been handed down to them by tradition. We do not wish to interfere with any of them in their religious rights and privileges. We recognize the right of every man to worship God according to the dictates of his own conscience, and think that people ought not to be molested in that worship, and that they should be perfectly free to carry out their religious convictions, so long as they do not infringe upon the rights and liberties of others. That is the line we draw, and when men step beyond that, then the secular law ought to step in and protect people in the exercise of their rights, and from the designs and wicked acts of those who seek to infringe upon them. But One God and One Faith. But while we recognize this, we do not lose sight of this one great fact, which all people should consider; that as there is but one God for us to worship, there can be but one true religion. A variety of Gods might introduce a variety of creeds; but "there is one God even the Father, of whom are all things, and one Lord Jesus Christ, by whom are all things." Therefore, the religion of God and Christ must be one. Truth is not divided against itself. Truth and error will clash, but truth and truth will always harmonize. Anything that God reveals must be true, for He is truth; and everything that comes by the way of Jesus Christ, His beloved Son, must be true, for He is the way, the truth and the life. No error will be introduced into the world under the direction of the Father, or of the Son. And the Holy Ghost is "the Spirit of truth." It guides into all truth. It takes of the things of the Father and of the Son and reveals them unto men. It will not substantiate or reveal any error; but it will manifest truth and make it plain. Therefore, all that is error in the world, whether it be among Christians or pagans, is not of God, and is not recognized of Him. It will not lead to God; it will not benefit mankind; but it will do injury. It is the truth that exalts, that ennobles, and that will save mankind. Falsehood and error will not. Anything that is contrary to truth cannot be of God, but may be of that Evil One, who was "a liar from the beginning." {63} Sincerity Not Conclusive Evidence of Truth. That there is an abundance of error in the "Christian" world as well as some truth, must be patent to everybody who has investigated the conditions of mankind in the present day, because these multifarious sects and denominations are discordant. They do not unite--except on special occasions when they meet together to denounce the "Mormons"; they can unite on that question sometimes. The spirit of division, strife and contention exists among people called Christians as well as among people called Pagans. That fact alone makes it evident that there is a great deal of error existing in what is called Christendom. That is because these various systems which have been established are the inventions of men. They may have been good men who started these different sects--I will not judge that matter; that is with the Eternal Judge--but these sects were the offspring of men. These men may have read the Scriptures, and have entertained certain ideas founded upon their reading; and they may have established these different systems in accordance with their sincere ideas of what was right. But sincerity of itself is not a conclusive evidence of truth. The heathen is just as sincere in his idol worship as the "Christian" is in his various modes of bowing down to Deity; and certainly the Latter-day Saints have manifested their sincerity before the whole world as well as before the heavens. The Elders of this Church who go out into the world to proclaim the Gospel as they understand it, manifest their sincerity. Yet our "Christian" friends will not recognize them as Christians, nor believe that they are right. They go out without purse or scrip, without fee or reward. They are not paid for their work. They make sacrifice of home and its comforts, and leave their loved ones behind, and go to face a frowning world, to meet persecution and obloquy, and sometimes imprisonment, stripes and death. What for? To proclaim that which they know in their hearts is true. They are sincere enough, but that does not prove that they are right. Our "Christian" friends will acknowledge that. On the other hand, the sincerity that may be exhibited in the various "Christian" sects by the people who compose the members, and by the preachers who teach them, is not of itself an evidence that they are right or that they have the truth. But the fact that they are divided and conflicting is proof enough that there is a great deal of error among them. Now, that which comes from God is truth. If Jesus {64} Christ has a church on the earth under His direction and inspiration, containing men whom He has appointed, who hold His authority, who are sent by His word, and who have the divine authority to administer in the name of the Father, and of the Son, and of the Holy Ghost, that church will have the truth. It will not have error intermingled with it, because it will be directed by Christ, being His Church. Men may build up a church and call it the Church of Christ, but that does not make it so; it is the church of the men who organized it. If John Wesley--a good man, as I believe with all my heart, a mighty man, who did a great and good work in the earth--organized a religious society and called it the Church of Christ, that does not make it so, and it is nothing more than the church of John Wesley. If other good men assemble together and agree on points of doctrine and organize a religious society that society is theirs. It is not God's unless He ordered it, revealed it, and accepted it. Oneness of the Church of Christ. I think that these simple ideas will be received by this congregation and by any reasonable person. If Jesus Christ had a church on the earth in the first century, it was the Church that He established. There is evidence that He did establish a church. By reading the New Testament it is plain that He organized it Himself; therefore it was His Church. He placed in it apostles, prophets, evangelists, pastors and teachers, (so we read in the epistle to the Ephesians, 4th chapter,) "for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God." These men were sent out to preach the Gospel without purse or scrip. They were commanded to "go into all the world and preach the Gospel to every creature." And the principles which they taught were the principles of Jesus Christ. The plan of salvation that they introduced was divine. It was not their own. When Paul preached to the Gentiles and Peter preached to the Jews, they preached the same Gospel, the same doctrine, by the same Spirit. The people who received their word and repented of their sins, believing in the Lord Jesus Christ, were all baptized by one spirit into one body. There was but one body, no matter how many members there were in it; there was but one church, no matter how many branches there might be to it. The Church was one, the Gospel was one, the God they worshipped was {65} one, the Savior was one. There was "one Lord, one faith, one baptism, one God and Father of all;" and the path that they walked in was the one way marked out by the Lord Jesus Christ, who said, "Wide is the gate and broad is the way, that leadeth to destruction, and many there be which go in thereat; because straight is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." These men whom the Lord placed in His Church had the word of the Lord. God revealed Himself unto them. Jesus Christ manifested Himself unto them. This is one of the characteristics of the Church. It was in communication with its Divine Author. The spirit that came down from heaven was in these men; not only in them, but in the body of the Church. The whole body was quickened by it, led by it, and inspired by it. Therefore the truth was in the Church. But there came a great change after the Apostles were slain. Darkness came in like a flood and overspread the earth, as the prophet of old foresaw when he said that "darkness would cover the earth and gross darkness the people." Because of that darkness which has overspread the earth has come the condition that exists in the Christian world today. True Gospel Again Revealed From Heaven. Now, in this age of the world, I repeat, our Heavenly Father has been pleased to reveal Himself again. Hear it! oh, ye people! As sure as the sun shines in the heavens, as sure as we are in this Tabernacle this afternoon, the Mighty God, even the Lord, hath spoken, and is "calling the earth from the rising of the sun to the going down thereof." His word to all people is that the Gospel in its purity has been restored; His Church has been set up again on the earth, under His personal direction; Apostles, Prophets, Evangelists, Pastors and Teachers once more are endowed with the Spirit that comes from on high, and all people who receive their testimony and are obedient to the Gospel are baptized by one spirit into one body, whether they be Jew or Gentile, bond or free, and they are all made to partake of one Spirit. This Gospel and the proclamation thereof is to all the world, to every creature. This is the commandment of God to His servants in the Church of Jesus Christ of Latter-day Saints. And all people will hear the sound thereof, no matter how much it may be opposed. The Elders of this Church, going out as the servants of God did of old, are endowed with the same authority, the same power, and the same right to {66} administer in the name of the Father, and of the Son, and of the Holy Ghost. And the word of Christ is to them as it was to the early Apostles: "He that receiveth you receiveth me, and he that receiveth me receiveth Him that sent me. And he that rejecteth you rejecteth Him that sent me." The word of the Lord to all people everywhere is to turn from their wickedness, from their corruptions, from their false creeds, from their bowing down to anything that is not God, from the notions and ideas of men that have been preached in the world for the doctrines of Christ, and come unto God their Eternal Father in humility, in contrition, repenting of their sins, confessing them, and forsaking them. Gospel Will Be Preached To Every Soul. This is a corrupt age. The world is full of evil. That perhaps may be considered an extravagant term, for there is without doubt a great deal of good in the world as well as evil; but I mean to say that evil abounds everywhere. Take your "Christian" cities--those that have the most churches and chapels dedicated to "Christian" service--and sin, corruption, vice, and evils that are unmentionable, abound in them. The word of God to all people is to repent, and turn from iniquity, and come unto the Lord, that they may be saved. This Gospel will be preached to every nation, tongue and people. The barriers that are now in the way of the progress of the servants of God will be broken down. War, plague, pestilence, famine, earthquake, the devouring fire, the cyclone and the whirlwind will be agencies in the hands of an offended Deity to open up the way for the spread of the Gospel of Jesus Christ. Nations that today sit in darkness will hear it, and the "Christian" nations will hear it; for the word of the Lord is to the priest as well as to the people, to the king as well as to the peasant, to those in high places as well as to those who grovel in filth and dirt on the earth or beneath its surface. To all people everywhere this Gospel is to go. Those nations where it is now impossible to proclaim the Gospel freely will be so overturned in the providences of our Father in this fast age, that all nations will be opened and the Elders of this Church will carry the message to the uttermost parts of the earth. Now in regard to people who will not receive the Gospel when it is presented to them. When they reject it, they reject the Lord. But are they to be everlastingly lost and destroyed? If so, only a few people among the great family of the Eternal {67} Father would obtain the blessings of salvation. What I will read to you from this book relates to the final condition of the human race. As I said, I will not attempt to read the whole of it; it would take too long. I will read only a few verses. But I recommend all people to read it fully. I consider it the most glorious manifestation of light and truth concerning the future of mankind that has ever been put in print. There is nothing in the Bible equal to this manifestation from God, of His plans and purposes regarding His children who dwell on the earth. The first part of this revelation contains the statement that Joseph Smith and Sidney Rigdon, being in the Spirit on the 16th day of February, 1832, were surrounded by His power and light, and they beheld the Father seated upon His throne, and Jesus Christ, His Son, at His right hand, and the angels that surround the throne and worship before their face. The Lord manifested in this vision the conditions of the human family in the world to come, who will be partakers of the various degrees of glory--the celestial glory, the terrestrial glory, and the telestial glory. The part I wish to read is this: "And this is the Gospel, the glad tidings which the voice out of the heavens bore record unto us: "That He came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; "That through Him all might be saved whom the Father had put into His power and made by Him, "Who glorifies the Father, and saves all the works of His hands, except those sons of perdition, who deny the Son after the Father has revealed Him; "Wherefore He saves all except them: they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment. "And the end thereof, neither the place thereof, nor their torment, no man knows." (Doctrine and Covenants, section 76, vs. 40-45.) But Few Will Be Lost. My friends, the great truth is declared in this revelation that Jesus Christ will ultimately save ALL mankind, except a few who are called the sons of perdition, "who deny the Son after the Father has revealed Him." This is a very different idea of the plan of salvation to that which is entertained by most if not all our "Christian" friends, who say that we are very illiberal. They have an idea that the Latter-day Saints are very exclusive and illiberal in their religion. I wish to {68} say here that there is no creed in Christendom which is so liberal as that which is believed in by the Latter-day Saints. We do not hold that all who differ with us in regard to the principles of salvation will be irretrievably lost. We do not consign our "Christian" friends, as they do us, to an everlasting hell, to frizzle and fry in brimstone and fire while eternity comes and goes; not at all. We do not believe that our Eternal Father will condemn any person who acts according to his sincere belief and who endeavors, as far as he can, to understand and practice what is true. The understanding and the practice of truth is that which exalts; and the time will come--according to our faith--when everybody who dwells on the earth, and those who have dwelt here and have gone away, will hear the sound of this one Gospel; for, as I said, there can be but one Gospel, one way of salvation, and all those who do not get into that one way are in the broad way. There are millions and millions of heathens who never heard the name of Jesus Christ. What is to become of them all? There are millions of Jews who reject Jesus Christ as the Savior of the world. Are they all to be lost eternally? They will be, according to the doctrines of some of our very liberal "Christian" friends. According to their doctrines, no one will be saved who does not believe in Jesus Christ. And they have warrant for that in the Scripture; for "there is none other name given under heaven whereby men can be saved, than the name of Christ Jesus." That being true, all who do not hear the name of Jesus Christ and believe in Him will be condemned. If, therefore, only while men dwell in the flesh they may hear the name of Christ and have the privilege of obeying His Gospel, then the vast majority of the human race, the sons and daughters of the Eternal God, will be doomed to everlasting punishment, according to the modern creeds. But according to what the Lord has shown to this Church by revelation, this Gospel will be preached to every creature. If people do not hear it while they dwell in the flesh, they will hear it after they leave the body. That is contrary to the doctrine of modern Christendom, I am aware. It comes right in contact with one of the tenets of faith of all "Christian" sects. They do not believe in the doctrine of preaching to men after they are dead. They do not believe that there is salvation for mankind after they leave this body. To use expressions common with them, "As the tree falls, so it lies;" "as death meets us, so judgment finds us;" "There's {69} no repentance in the grave, or pardon offered to the dead." That is modern "Christianity." Salvation For the Dead. But that is not the Christianity of Christ. I would direct the attention of my friends to the book of the Prophet Isaiah. I will not take time to turn to it this afternoon. Read the 61st chapter, 1st verse, and you will find there this prophecy concerning the coming of the Redeemer: (See also 42nd chapter, 7th verse.) "The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord." Jesus Christ accepted that as a prediction concerning Himself, as you will read in the Gospel according to St. Luke, (iv, 18) by getting up in the synagogue on the Sabbath day and reading that Scripture to the Jews, testifying that it referred to Himself. Jesus, while He dwelt in the flesh, preached good tidings to the meek. He healed the sick; He comforted those that mourned; He bound up the brokenhearted. But how about proclaiming liberty to the captives, and the opening of the prison to them that were bound? The Apostle Paul says that when Jesus was raised up on high "He led captivity captive, and gave gifts unto men." How did He lead captivity captive? Why, Peter explained it, but the eyes of the "Christian" world have been closed to it for hundreds of years. In the 3rd chapter of the 1st Epistle of Peter, 18-20 vs., we read: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went." Now, mark it. He was put to death in the flesh; He was quickened by the Spirit; and He went--where? Our "Christian" friends say He went up to heaven. That is a mistake, because Jesus after His resurrection, when He appeared to Mary in the garden, said, "Touch me not; for I am not yet ascended to my Father." (John xx, 17.) Where did He go, Peter? Let us hear what he says: "By which also He went and preached unto the spirits in prison." Yes; Isaiah said He should "preach deliverance to the captives, and the opening of the prison to them that were {70} bound." He went and preached unto the spirits in prison. Who were they, Peter? He tells us: "Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing." Now, if we will take that just as it stands, and leave out the interpretations given by uninspired men and the nonsense preachers weave around it to mystify, we can understand it right enough. Jesus Christ was put to death in the flesh; He was quickened by the Spirit; His body lay in the sepulchre, while He went and preached to the spirits in prison, who had been there since the days of the flood. What did He preach to them? We can find that out by reading the sixth verse of the next chapter of this epistle: "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." Here is an account of what was preached to them and the object of the preaching. He preached the Gospel to them, the same Gospel that He preached in the flesh. He preached it to them that they might be judged as men in the flesh are, because they had the same Gospel preached to them. They could not be judged like men in the flesh unless they had the same Gospel preached to them as men in the flesh had. The heathen who never heard the Gospel cannot be judged like those who have heard it; but if they hear it in the spirit, then they can be judged in the same way as other men are judged in the flesh; and they may live according to God in the spirit, because they can repent and receive that Gospel. This is clear and plain to those who desire to understand it. But when men do not want the truth; when men live by publishing falsehoods; when men preach for hire and divine for money, and their craft is in danger, they do not want to see it, nor do they want their congregations to perceive it. We can thus understand what I read to you just now from this modern revelation. Jesus Christ died for the sins of the world, and He will eventually save all, except a few who are called the sons of perdition, who deny the Son after the Father has revealed him, who sin against the Holy Ghost, and against light and truth, and who are irredeemable. But all things that can be saved will be; for our God is a great economist. Everything in His universe is put to a good use, and nothing is lost. Not a particle of matter is annihilated. You may burn a {71} substance and destroy its present form, but the particles thereof remain, the original elements abide; they are indestructible, and God has a use for them somewhere in His universe. Our Heavenly Father will save everything that can be saved, and He will put it somewhere where it can be of use. All His sons and daughters, at some time or other in the eternity to come, will hear the Gospel, and will bow the knee; for as we are told in the New Testament, "As I live, saith the Lord, every knee shall bow to Me, and every tongue shall confess to God." And also: "Every tongue shall confess that Jesus Christ is Lord to the glory of God the Father." (Philip, ii: 2.) And then when they do bow the knee and receive Christ as their Redeemer, He will redeem and save them; He will take them out of the prison house, and He will lead captivity captive, again and again, until every son and daughter of Adam's race who can be saved will be brought out of hell and death, darkness and despair, suffering and punishment, and placed somewhere where they can enjoy existence and glorify their God and be of benefit to one another. That is the Gospel of Jesus Christ as revealed to the Latter-day Saints. That is the Gospel in which we delight. Salvation! Oh, the joyful sound! We do not wish to condemn; we do not wish to injure; we do not wish to curse; we do not wish to revile our enemies. We are glad in the thought that even those who revile us, and persecute us, and say all manner of evil against us falsely for Christ's sake, will some day or other understand the truth as it is; and we hope, as instruments in the hands of God, that we will peradventure be chosen to help them out of darkness, out of despair and punishment, when they have paid their dues, because the authority that God has revealed continues and abides. It seals on earth and it is sealed in heaven. It does not depart with the body. The men whom God has called in this generation to labor for His cause, when they die and lay their bodies down, like their Great Master will go into the spirit world where there are myriads of people who need enlightenment--"Christians," pagans, heathens, all races, all tribes, all tongues. The work of the servants of God is to them in the spirit as well as to men in the flesh. They are to preach the Gospel to every creature, and the sound thereof will go to the uttermost bounds of the spiritual world as well as to the natural world; and every immortal spirit, son or daughter of the great Eternal Father, will have an opportunity to bow the knee and accept the truth. {72} Different Degrees of Glory. But they will not all be saved in the same degree of glory. That would be unjust. God is just as well as merciful. His mercy balances with His justice, and His justice with His mercy. One will not rob the other. There are eternal principles from which even He cannot swerve and still be God. God must govern Himself by the eternal principles of right. This He teaches to His children, and so far as we conform to that, so far will be our power, our glory, our joy and our exaltation in worlds to come. The Gospel is preached to men and women in the flesh; and if they repent, and are baptized in the name of the Father, and of the Son, and of the Holy Ghost, by one having divine authority, and receive the Holy Spirit by the laying on of hands, as a gift of God to enlighten their minds and guide them into all truth, and they abide in it and are really baptized into Christ, then when Christ appears in His glory they will be with Him, and be numbered as His jewels. They will be "Christ's at His coming." They will have part in the first resurrection. They will be clothed with glory, immortality and eternal life. They will dwell in the presence of the Father and of the Son forever. They will be crowned with the power of His might. Those who belong to them, if also faithful, will share this glory with them--the husband with the wife, the parents with the children. The beginning of their glory will be the foundation of their family government, under their Eternal Father, for ever and ever; and their increase in numbers, in power, in might, in dominion, in intelligence, in everlasting progress, in all that is good and beautiful and happifying, will have no end. This is in the celestial glory--the glory that is typified by the sun. Then there are others who receive not the Gospel of Christ in the flesh, but afterwards receive it in the spirit; they will receive a terrestrial glory, typified by the moon. There will be millions of the heathen nations, who knew not God on the earth, but who will receive the truth in the other world, and they will inherit a glory of the kind that I have here briefly alluded to. Then there is a vast number, which cannot be counted by mortal man, who will be thrust down to punishment. Justice will claim its own. Some will be beaten by a few stripes, and some by many stripes. Some will be forgiven in the next world for sins that they did not repent of in this world, and others may have to pay "the uttermost farthing." Eternal justice will deal out to every soul that which should be his; for all shall be judged {73} according to their works. But through the power of the atonement of our Lord Jesus Christ, when they are willing to accept it and to conform to the principles of eternal life, they will be brought out of their punishment and sorrow, and they will be placed in a degree of glory suited to their capacity and condition. That glory is called the glory of the stars; and as one star differs from another star in glory, so also will be their several conditions. Eternal justice and eternal mercy will each operate in every individual case, and a just and righteous judge will deal out that which belongs to all. He will not judge as men do, by the sight of the eye and the hearing of the ear; but He will judge according to justice and righteousness and according to the motives and intents of the hearts of the children of men. Men strive to do right sometimes and fail. God will judge them accordingly. There are people born with certain tendencies and proclivities; there are others who have environments around them which almost impel them to do that which is evil. God will comprehend all this, and judge accordingly. He will deal out to every man as his works shall be, and according to the desires of his heart and his efforts to do good or to do evil. He who wilfully does evil will reap evil. There is an eternal law of compensation, which God cannot turn aside and be God. Every tree will bring forth its own fruit. Every seed will bear of its kind. "He that sows to the flesh shall of the flesh reap corruption; but he that sows to the Spirit shall of the Spirit reap life eternal." Liberality of the Gospel. This, I think, is a very liberal Gospel. But we do not claim credit for it, my friends. This was not invented by the boy Prophet Joseph Smith, who was proclaimed an ignoramus, a fool, an idiot, a knave. No, he did not invent this beautiful doctrine that I have been briefly proclaiming this afternoon. It was revealed from on high. It came by the voice of God from the eternal heavens. It is too good for a man to originate. It is Godlike; it is Christlike; it is broad, beautiful, and grand. It reaches the whole of the human race, from Adam, our father, down to the last person born on this globe. The heathen, the "Christian," the Jew, the pagan, the Mohamedan, the infidel, the skeptic, the agnostic, all people, all races, all tongues, all tribes--all shall hear the Gospel. Every ear shall tingle with the sound thereof. Some may say, how can an ear tingle in the spirit? My friends, perhaps you do not know much about these things that are {74} called spiritual. The spirit of man is an entity, a personality, a substance. It is not a mere myth, a breath. True, it is a more refined substance than that which composes our body, so much so that we cannot comprehend it in our present condition. But when the spirit goes out of the body it is an individual, in the same shape and form as the body, because the body is conformed to the spirit. Sometimes the spirit is temporarily conformed to the body in deformed persons; but these are exceptional cases. The spirit of man is a son of God, made in His image and likeness. Jesus was the express likeness of the Father, and we are His brothers and sisters. He is the oldest, "the beginning of the creation of God," "the first born of every creature" in the spirit, and "the only begotten" in the flesh. When the spirit leaves the body, there is an individual, capable of progress, capable of hearing, capable of receiving or rejecting, an individual with agency, with power to do good and power to do evil. And these spirits will be gathered together in classes. Each spirit, when it leaves the body, will gravitate to its proper place, just as naturally as things gravitate on this globe towards the center thereof. It will be so in the spiritual world; for earthly things are after the pattern of heavenly things. Thus each individual will have an opportunity, at some time, of hearing and receiving the truth. And, thank God, we have the assurance that the time will come when the great mass of the human family will cheerfully bow the knee to the Great Eternal Father and accept Jesus Christ, the Elder Brother, as their Redeemer. They will receive the Gospel in the spirit, if they did not in the flesh; and then they will be judged according to their works. The Father will find a place for them all, somewhere in His great universe, where they can be happy, where they can fill the measure of their creation, where they can progress forever, learn more and more, become better, brighter and more glorious, and unite with Him in His great and glorious purposes concerning His children. This is the Gospel of Christ as we understand it. Now contrast that, my dear friends, for a moment, with the religion that is commonly taught in the Christian world by people who say that we are illiberal. What do they tell us? "If you do not believe in Jesus Christ while you dwell in the flesh, when you die you will go to hell." What is hell? "It is a place of burning torment, where you will welter in misery so great that no tongue can tell it, forever and forever, and there will be no end to it." And some of them will tell you that God, before the foundations of the earth, in the very {75} beginning, chose a few out of the rubbish of nature to be saved and exalted to His divine glory, and the rest were doomed to everlasting condemnation and ceaseless misery in flames and torment with the devil and his angels. Which is the more liberal doctrine of the two? "Everlasting Punishment." But what about this "everlasting punishment?" Does not the Bible teach everlasting punishment? Yes. If I had time I would read something from Section 19 of this Book of Doctrine and Covenants in regard to that; but I will briefly allude to it. The Lord revealed to Joseph Smith that "eternal punishment is God's punishment," because God is eternal. The meaning of that is this: An eternal Being, having eternal laws, has also eternal penalties; and those who will not obey the laws must suffer the penalties. The penalty will abide forever, because it is eternal; but a man will not suffer it forever. Each individual will receive of that punishment that which eternal justice will mark out as his due. To illustrate it in a simple way: Here we have a penitentiary. Some men go in there for six months and when their time expires they come out; but the penitentiary still abides. It is there for all transgressors. Men go in there for a year, or two years, as the case may be, and when they have served their term they come out; but the penitentiary still remains. So with the judgments of our Eternal Father. He is endless, eternal; His laws are eternal. His punishment is eternal. But He is just, and He will give to all who disobey His laws just that meed of eternal punishment which they ought to have, and no more. They will be judged "according to their works." If they are worthy of but few stripes, they will not have many; if they are worthy of many, they will not get off with a few. If they ought to pay "the uttermost farthing" without being forgiven, they will have to pay it. If there are circumstances in their case which warrant forgiveness after a certain amount of punishment, the Lord will forgive them and deliver them. Work in the Spirit World. The organization of His Church is for the proclamation of the Gospel, not only in the flesh, but also in the spirit. The Church on earth is united with the Church behind the veil. The Prophet Joseph Smith, who was martyred for the word of God and testimony of Jesus and who sealed his testimony with his blood, and his brother Hyrum, opened the door {76} of salvation to the spirit world for the last dispensation, as Christ opened it for the time that He went there. Our Apostles, Elders and brethren who have followed, who have laid down their lives for the truth, who have been worn out in the service of God and in laboring for the salvation of mankind, are also laboring there among the hosts that sit in darkness. We who still remain in the flesh expect, when our earthly work is done, to follow on; and the priesthood which the Almighty has given us wherewith to labor for the uplifting and salvation of mankind in the flesh, will be our authority and power when we pass behind the veil and mingle with the spirits of the departed. The Gospel will be preached to every creature, whether in the body or out of the body, "the quick and the dead." Christ preached the Gospel to those that were dead as well as to the quick, and we expect to follow in His footsteps, according to His promise, "He that believeth in me, the works that I do shall he do also; and greater works than these shall he do, because I go to the Father." My friends, I have only just touched on the outer rim of this great theme of salvation. Our Heavenly Father prepared the plan of salvation before this earth rolled into being, before the cornerstones thereof were laid, "when the morning stars sang together and all the sons of God shouted for joy," and when Jesus, our Elder Brother, "the Lamb slain from the foundation of the world," was prepared for the sacrifice to come in the meridian of time. And Lucifer, who was cast down with his hosts, and who leads men astray, will not gain the victory. He will not triumph over the Redeemer. Christ will "destroy death, and him that hath the power of death, which is the devil;" and, as I have read to you, He will redeem all that the Father hath placed in His power--all His brothers and sisters. They in the spirit will be brought out of darkness and punishment, and they will all reach some condition in the places prepared of God. In the many mansions that there are in the Father's kingdom they will all find a place, after they have paid the penalty, where they can bow the knee to the Lord and be happy; for though "Adam fell that men might be, men are that they may have joy." God has created us to give us happiness and pleasure. Cherish No Evil Feeling. My brethren and sisters, let us take care that having received the Gospel, we are led by the spirit thereof and are kind to one another, and that we cherish the spirit of {77} kindness to the world, even to those who may persecute us, and deride us, and say all manner of evil against us falsely. Do not cherish the spirit of retaliation and revenge in your hearts. "Vengeance is mine: I will repay, saith the Lord." It is not for us to take vengeance. Let us entertain the kindest feelings we can. Where it is appropriate, let us say as Jesus did, "Father, forgive them; they know not what they do." Oh! I wish that I could say that with regard to some of those who speak evil of us--that they know not what they do; I would cherish in my heart a feeling of sympathy and pity for them; but I know to the contrary. Many of them know what they are doing; and when they speak falsely against us they do it wilfully, with a knowledge that they are telling that which is untrue. But even then we leave them in the hands of our Eternal Father; for He will deal out a righteous judgment to all. We can afford to pity them; for they will reap the consequences of their wicked acts, as sure as the sun rises and sets, and as sure as justice will have its own. Let us be kind to one another. Let us help one another on the road of life, and be a comfort and a blessing to those with whom we associate, instead of a curse. Put away all our evil feelings, our jealousies, our faultfinding, our irritability, our disposition to say and do things that are bad, and let the Spirit that comes from Christ our Redeemer flow down into our souls and quicken and enlighten us. I know that that Spirit is in the Church. I know it is a reality. I know this Church is the Church of Christ, that He has established it, that He is with it, and that His revelations and His Spirit are in it. I know it by experience. I know what I am talking about, just as sure as I know that I am standing here. I know this work will prosper and go on. Barriers may be raised in its way; its enemies may come against it like a flood, and weapons may be formed to attack it; but "no weapon that is formed against it shall prosper, and the tongue that rises in judgment against it God will condemn." The truth will be triumphant; the Gospel will be preached to every creature; the honest will be gathered out; the kingdom of our God will be built up; Christ our Redeemer will come; the earth will be redeemed from sorrow, from sin, and from the power of Satan, and Jesus will "reign in Mount Zion and Jerusalem, and before His ancients gloriously," and a rich reward shall come to all those who are faithful in Him. May God help us to perform our part in this great and glorious work, and may we obtain the crown in the kingdom of our Father, for Christ's sake. Amen. {78} MORMONISM JUDGED BY ITS EFFECTS. By Elder C. W. Penrose, In Millennial Star, 1866. As every tree is known by its fruits, so every principle may be known by its influences, and every system by its effects. "Mormonism" has been introduced into the world upwards of thirty-six years; and although no fair opportunity has been granted, for the development of its influences, yet by its inherent vitality, it has forced itself into notice and power; and its effects have been sufficiently manifested, to enable us to judge the nature of the cause that produced them. First, let us examine the effects produced upon the minds of those who embrace "Mormonism." One of the promises held out by its advocates, is that those who obey its precepts shall "come to a knowledge of the truth." Now this is a blessing which professing Christians of modern times are sadly deficient of. They believe, they hope, they desire, but do not come to any definite knowledge in relation to God and their position before him. But those who have embraced "Mormonism," in every place where you meet them, whether in Britain, France, Switzerland, Germany, Scandinavia, Africa, India, America, or the islands of the sea, all testify that they know they have embraced the truth, that their sins are remitted, and that they are accepted of God, and brought into communion with Him. Doubt has fled from them, and faith has grown into knowledge. Another effect of "Mormonism" is, that it abolishes the fear of death. All its faithful adherents will testify that the terror of death has entirely departed from them. The great mass of mankind are haunted with a dread of entering upon that "undiscovered country, from whose bourne no traveler returns." Even to the most pious members of the various "Christian" sects, there is something awful and terrible in death. This fear brings the whole world into bondage; but "Mormonism" bringing knowledge to the mind, liberates it from doubt and fear, and establishes the soul in "the liberty of the Gospel." "Mormonism" creates or induces faith in the human soul. This faith is exhibited practically. When the "Mormons" are sick, they send for the Elders of the Church, who anoint {79} them with oil, and lay their hands upon them, believing in the promise of God that "the prayer of faith shall save the sick, and the Lord shall raise them up." In thousands of instances their faith has been effectual; disease has fled before it; the eyes of the blind have been opened, the tongue of the dumb has been unloosed, the ears of the deaf have been unstopped, the lame man has "leaped like the hare," and the spirit of life, invoked by the power of faith, has forced the "King of Terrors" to relax his grasp and retire from his intended victim. Scores of thousands of the "Mormons" have braved the perils of the treacherous sea, and encountered the dangers of the wild prairies, and the mountain heights, in obedience to the commandment of God, because of their faith in His promises to them. Few of them would have left the homes of their forefathers, but for this faith. Numbers of them had a natural and intense dread of the briny deep, until "Mormonism" animated them with faith to go anywhere, or do anything that God commanded them, relying upon His guidance and protection. By the faith with which "Mormonism" has inspired them, the Elders of Israel have gone forth, "without purse or scrip," to the four quarters of the globe, preaching the Gospel of Life and Salvation, looking to God for their daily support, and for wisdom to acquire a knowledge of languages, and customs, and nations, and men; exhibiting in their labors, a faith unparalleled in the history of the world. If believing the promises of God were "accounted for righteousness" in Abraham, so it will be in the Saints of this dispensation, who have proved by their faith and their works, that they are in very deed "the children of Abraham." "Mormonism" also produces peace of mind in all who are faithful to its principles. That inestimable boon for which millions seek in vain, is found in "Mormonism." It is one of its pre-eminent effects. The soul, freed from its load of long-accumulated guilt, lifted up from the depths of fear and doubt, into a perfect consciousness of its freedom, lit up by the lamp of the spirit of truth, strengthened by a full knowledge of its acceptance with God, feels a soft, gentle calm gathering around it like a heavenly halo, centering to its inmost depths, and establishing therein "the peace of God which passeth all understanding." The result of these several effects of "Mormonism," united upon the mind, is the grand desideratum of humanity, viz., happiness. The pursuit of happiness is the great motive power of all exertion. The "Mormons" we make bold to say, are the happiest people to be found upon the face of the earth. {80} Living without the fear of death, believing that there is no phase of existence more important than the present, they work to enjoy life today, having no dread of tomorrow. Understanding through the teachings of "Mormonism" that all things in the universe which are calculated to impart joy, are ordained of God for His creatures, they seek lawfully to obtain them, and to use them without abusing them. They can rejoice in the midst of the most trying circumstances. While misrepresented, ridiculed, persecuted, abused, and deprived of their just rights, they richly enjoy the happiness which their enemies ineffectually strive to obtain. The absence of sadness and grief from their countenances is so noticeable, that the pious, long faced, "Miserable sinners" of the various sects declare, with uplifted eyes that "the Mormons have no religion in them." Happiness fills their hearts, gladness smiles upon their faces, and joy sparkles in their eyes. "Mormonism" has the power of uniting its adherents in a manner very different and far superior to any other system in the world. The unity of the "Mormons" is noticed and acknowledged by their bitterest enemies, while, at the same time, the disunion among all other religious bodies, and political organizations, is admitted and deplored. There is a spirit in "Mormonism," which leads its followers into unity of sentiment, belief and action. No matter how varied their opinions before; no matter how diverse their sentiments, when they embrace "Mormonism," they are "all baptized by one spirit into one body;" they have "one Lord, one faith, and one baptism," and "one hope of their calling." They are inspired with a desire to gather from all the countries of the earth to one place, and to act in concert together, to accomplish one object, viz., to build up the universal kingdom of the one God. This power of unity is so great, that all the efforts made by its opponents to dissolve or weaken it, are perfectly futile, and in fact only serve to defeat their intended object, rendering its unity more compact, and consequently its strength more potent and enduring. "Mormonism" is the pioneer of intelligence. Mark the path of its travel, whether by its own free will, marching forth to fight its way among the nations, or driven out from the haunts of men, staining its track with its own blood; wherever it has paused for a season, or made a permanent location, newspapers, schools, organizations for improvement, etc., start into life and flourish. It is a friend to all true art and real science, and wars against nothing but that which debases and destroys. {81} "Mormonism" has taken many thousands of poor, honest people, who were miserably dragging out their almost worthless existence, in poverty and servitude, and placed them in a position to become independent, free and comfortable, with an object in life to stimulate them to virtuous and intelligent action. It has transplanted them from the over-crowded, badly-governed, and vice-reeking countries of the Old World, into the virgin soil, the pure atmosphere, and the free institutions of the New World, and that in a new part, where there is room to move, and where the corruptions of modern civilization find no element on which to flourish. It has given them an inheritance upon the earth, a spot they can call their own, and bequeath to their children, and it has given them a voice in all affairs which concern their well being and progress. It will continue the good work of emancipation, and bring joy and gladness to the honest among the down trodden millions. "Mormonism" has solved the great problem of the social evil, and has shown the world how a community can exist and thrive, in the nineteenth century, without a "loathsome ulcer" of female prostitution. It has given a practical answer to the difficult question of "adequate female employment," and shown how every woman can have opportunity to "fill the measure of her creation," and become an honorable wife and happy mother, instead of pining in single misery, toiling for a scanty meal, or wasting a short and shameful life, in pandering to the filthy lusts of the worst men. "Mormonism" has planted itself in a spot given up by all the world to the solitude of barbarism, and has developed the sudden wealth of a vast region supposed to be barren and worthless. Its effects may be seen in the fruitful fields, the lovely orchards, the tasteful dwellings, the handsome stores, the stately public building, tabernacles and school houses, the pleasant shade trees, the sweet scented flowers, and the life bearing water courses, and also may be heard in the hum of industry, the stir of trade, and melody of the song of praise, and the harmony of musical instruments, in more than a hundred towns and cities, where nineteen years ago not a single human habitation could be seen, save the rude wick-e-up of the wandering Indian, nor a sound of human life could be heard except the horrid yell of the red man, shrieking through the affrighted air, and awakening the startled echoes in the stillness of the mountains. Its effects may be seen in the order, peace, unity, sobriety, virtue, intelligence, faith, fortitude, wealth, and happiness of its followers, the most {82} law-abiding, God-fearing, truth-loving and practical people upon the face of the earth. Are not the fruits borne by the tree of "Mormonism," in the short space of thirty-six years from the planting of the seed, good, sound and abundant? And is not every tree known by its fruits? "Mormonism" is a stem planted by the hand of the Lord; watered by "the blood of Saints and of Prophets;" it flourishes gloriously. Its roots are striking deeper every day, and its thriftly branches shoot forth vigorously. The blasts of hell cannot wither it; the fire of the world's wrath cannot touch it; but while "every tree that the Father has not planted shall be rooted up," this "plant of renown," which is the "kingdom of heaven," growing up on the face of the earth, shall stretch out its mighty boughs, and yield forth its precious fruit, till the whole earth reposes under its shelter, and the heavenly ones shall "lodge in the branches thereof." "_We have been driven time after time, and that without cause; and smitten again and again, and that without provocation; until we have proved the world with kindness, and the world has proved us, that we have no designs against any man or set of men; that we injure no man; that we are peaceable with all men, minding our own business, and our business only_." --_Joseph Smith, September, 1, 1838_. {83} The "Reorganized" Church vs. Salvation For the Dead. By Joseph F. Smith, Jr. "And Saviors shall come up on Mount Zion to judge the Mount of Esau and the Kingdom shall be the Lords." Obadiah, 21st verse. The so-called "Reorganized" church, which is so bitter in its antagonism towards the Church of Jesus Christ of Latter-day Saints, has claimed from its beginning to be teaching and practicing the doctrines of the Gospel as they were revealed from God through the Prophet Joseph Smith. Its officers declare that they are walking in the footsteps of the martyred Seer; hewing closely to the line, and observing in all things the commandments which were given from God through his instrumentality, without variation, change, or loss of power from all that pertains to the salvation of the human family in this dispensation of the fullness of times. Their foundation is built upon the absurd and misty claim that the Church of Jesus Christ of Latter-day Saints, which was established April 6, 1830, through the labors of Joseph Smith the Prophet and the will of God, was "rejected with its dead for transgression of its members," and that the "Reorganized" church is a "new organization" [1] which God raised up to succeed the original--but as they would have us believe, "rejected"--Church. It is not my purpose to discuss the foolish question of the "rejection of the Church," but to examine the Reorganite position in regard to salvation for the dead; and to show their lack of harmony with the teachings of the Church of Jesus Christ of Latter-day Saints pertaining to the dead, as those teachings have been revealed through the latter-day Prophet. It stands to reason that if the Lord rejected His Church _with its dead_ because of transgression, or any other cause {84} whatever, that He would not raise up a substitute church to carry on His work on earth and still keep the dead--who could in no wise be held responsible for the rejection--in suspension, and deny to them the privilege of receiving the ordinances of the Gospel by proxy according to the revealed plan of God as it was ordained from before the foundations of the world were laid, as a means of salvation to those who die without a knowledge of the Gospel. To any reasonable mind this truth would need no argument. Yet the "Reorganized" church declares that the Lord did this very thing; and in the light of the revelations given to the Prophet Joseph as well as those in the ancient Scriptures, which bear on this subject of salvation for the dead, their declaration is fatal to their organization; it stamps it as fraudulent and their officers as impostors. A church without salvation for the dead, according to the revealed will of God to the Prophet Joseph Smith, cannot be the Church of Christ. When the Angel Moroni appeared to Joseph Smith on the night of September 21, 1823, he imparted to the youthful Seer many truths of the greatest importance pertaining to the restoration of the Gospel and the establishment of the Church which, the angel said, was about to take place. These instructions were of such weight that they were repeated twice more that night and again the following day, in order that this young man, upon whose shoulders the burden of the latter day work should rest, might be sufficiently impressed with the greatness and importance of his mission. Among the instructions given by the angel at this time, the doctrine of salvation for the dead had an important part. This heavenly messenger said that the prophecy of Malachi the Prophet was about to be fulfilled, and he quoted the fourth chapter of Malachi, but with this variation: "For, behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall burn as stubble; for they that come shall burn them, saith the Lord of hosts, that it shall leave them neither root nor branch. * * * Behold, I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of that great and dreadful day of the Lord. And he shall plant in the hearts of the children the promises made to their fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming." (History of the Church, Vol. I, page 12.) At that time the full meaning and glory and significance of this instruction were not understood by the Prophet, although it made a deep impression on his mind. On the 3d day of April, 1836, it was fulfilled, for Elijah the Prophet {85} appeared in the Kirtland Temple to Joseph Smith and Oliver Cowdery, and conferred upon them this Priesthood and the keys of the salvation for the dead stating that-- "Behold the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come. To turn the hearts of the fathers to the children, and the children to their fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." (Doc. and Cov. 110: 13-16. History of "Reorganized" Church, Vol. 2, page 47.) Following the bestowal of this Priesthood with its keys, the spirit of salvation for the dead was poured out in abundance upon the heads of the Prophet and his people whose hearts began to turn toward their dead fathers. After the Church settled in Nauvoo, baptism for the dead was instituted, the Lord, at first, permitting the ordinance to be performed in the Mississippi river, but later revealing to the Saints that the proper place for this and other rites for the salvation of the dead, must be performed in a Temple built purposely for such ordinances, and that only in times of their extreme poverty could these ordinances be performed elsewhere by His people. Such a temple the Saints were commanded to build, and on the 21st of November, 1841, baptisms for the dead, which had been discontinued in the river at Nauvoo by command of God, October 3, 1841, were resumed in the font of the Lord's House, which had been dedicated for that purpose. [2] These ordinances continued to be performed until the Temple was completed and the Saints were driven from Nauvoo. The spirit of Elijah's work, which had rested so mightily upon the Prophet Joseph, continued with Brigham Young and the "Mormon" people during their travels in the wilderness, and when they arrived in the valleys of the Rocky Mountains, the first commandment to them from the Lord, was to build a Temple to His name, where the ordinances of salvation for the living and for the dead could be performed. This work was done as speedily as possible and from that day to the present the spirit of Temple building and of Temple work for the salvation of mankind has continued with the Church. This action on the part of the Church under the leadership of the successors of Joseph Smith is in harmony with the Scriptures and the teachings and commandments given to the {86} Prophet. He declared that baptism for the dead--the opening of the prison house to them that sit in darkness, and the proclamation of liberty to the captives--was the most glorious of all subjects belonging to the everlasting Gospel, and so greatly was he wrought upon by this work that the subject occupied his mind almost constantly before his death. Moreover, a short time before his martyrdom, the Prophet bestowed upon the Twelve Apostles--who constitute the second quorum in the Church--all the keys and all the ordinances and Priesthood necessary for them to hold in order to carry on this great and glorious work of universal salvation. That the Twelve did receive these keys and powers, we learn from the following quotations from the Times and Seasons. Orson Hyde, one of that quorum, said: "Before I went east on the 4th of April (1844) last, we were in council with Brother Joseph almost every day for weeks, said Brother Joseph in one of those councils, there is something going to happen; I don't know what it is, but the Lord bids me to hasten and give you your endowment before the Temple is finished. He conducted us through every ordinance of the Holy Priesthood, and when he had gone through with all the ordinances he rejoiced very much, and said, now if they kill me you have got all the keys, and all the ordinances and you can confer them upon others, and the hosts of Satan will not be able to tear down the Kingdom as fast as you will be able to build it up; and now, said he, on your shoulders will the responsibility of leading this people rest." (Times and Seasons, Vol. 5, page 651.) This testimony is corroborated by the testimony of Elder Wilford Woodruff, which is found in the same volume, page 698, wherein he says: "And when they (the Twelve) received their endowment, and actually the keys of the Kingdom of God, and oracles of God, keys of revelation, and the pattern of heavenly things; and thus addressing the Twelve (Joseph) exclaimed, 'Upon your shoulders the Kingdom rests, and you must round up your shoulders and bear it, for I have had to do it until now.'" Sister Bathsheba W. Smith, wife of George A. Smith, one of the Twelve to whom these keys were given, was present in the council meetings above referred to, and in an affidavit, dated November 19, 1903, says: "In the year 1844, a short time before the death of the Prophet Joseph Smith, it was my privilege to attend a regular prayer circle meeting in the upper room over the Prophet's store. There were present at this meeting most of the Twelve Apostles, their wives and a number of other prominent brethren and their wives. On that occasion the Prophet arose and spoke at great length, and during his remarks I heard him say that he had conferred on the heads of {87} the Twelve Apostles all the keys and powers pertaining to the Priesthood, and that upon the heads of the Twelve Apostles the burden of the Kingdom rested, and that they would have to carry it." Having shown the consistency of the Church of Jesus Christ of Latter-day Saints with regard to the doctrine of salvation for the dead; and having shown that the keys of this work, and all other keys pertaining to the salvation of mankind have continued with the Church, we will now consider the attitude of the "Reorganization" in relation to this grand and eternal principle of the redemption of the dead. At first the founders of the "Reorganized" church appeared to favor it and declared that when the "Reorganization" was established that this principle would be practiced, for as the "rejection of the church produced an effect on the dead," said they, "as well as on the living, so will the reorganization." [3] But when the "reorganization" took place the change that was promised in regard to the dead was not fulfilled, and since that time to the present day--over forty-five years--baptism for the dead, Temple building and Temple work, have never been, by that organization, practiced or entertained. In fact they have turned about face and have rejected peremptorily the doctrine of baptism for the dead and now declare that _it is not binding on them_. In a resolution adopted by that church, April 9, 1886, the following startling declaration was made: "That as to the alleged 'Temple building and ceremonial endowments therein,' that we know of no Temple building, except as edifices wherein to worship God, and no endowment except the endowment of the Holy Spirit of the kind experienced by the early saints on Pentecost day. "'Baptism for the dead' referred to belongs to those local questions of which the body has said by resolution: "'That the commandments of a local character, given to the first organization of the church are binding on the Reorganization only so far as they are either reiterated or referred to as binding by commandment to this church.' And that principle has neither been reiterated nor referred to as a commandment." [4] In February, 1904, the president of that "organization" declared that baptism for the dead was a _permissive rite_, [5] and that it was taken from the Church, "and if subsequently it was to be engaged in," said he, "and enjoyed by the same people, it must be restored again by revelation and command, and could not be assumed as being held over by suffrance. We do not {88} know of any revelation or command authoritatively promulgated renewing the privilege." His statement is a flat acknowledgment that he does not hold the keys of this work and that they can only be received by revelation. That he does not hold the keys is true. That he did not receive them from his father he admits, [6] and William Marks, William W. Blair and Zenas H. Gurley, who "ordained" him to his office of president of the "Reorganized" church, never held them. They could only be obtained from the Prophet Joseph Smith, and from him, as has been shown, the Twelve received them in 1844. "Young Joseph" might truthfully have gone further and declared that if the privilege was taken away, before it could again be practiced with authority and power that the keys of the Priesthood which were held by Elijah would again have to be restored. His statement is an unqualified admission that the work of Elijah was performed in vain. He challenges that prophet's statement, _that the time had fully come_. He acknowledges that, in spite of all the efforts of the "Reorganization" in the attempt to save souls, the whole earth is in danger of being "_smitten with a curse_" and "_utterly wasted_" at the coming of the great and dreadful day of the Lord, _which is "near, even at the doors_." If this statement of the president of the "Reorganized" church is true, then the members of his church stand in jeopardy every hour; darkness covers the face of the earth; there is no salvation for the children of men; the word of the Lord has failed, and destruction awaits the earth and her inhabitants. In declaring that baptism for the dead was a "_permissive rite_" he shows a willful lack of understanding pertaining to the great eternal plan of salvation which was revealed through his Prophet father. In declaring that baptism was a local commandment to the Saints at Nauvoo, _not binding on the members of the "Reorganization_" the members of his church acknowledge that the hand of Jehovah is not guiding them; that they are floundering in the mire of unbelief and ignorance. They make light of one of the "_most glorious subjects belonging to the everlasting Gospel_." Yes, the authorities of the "Reorganized" church have declared by conference resolution that baptism for the dead _is {89} not binding_ on them because it was a _local commandment_, and "_has never been reiterated nor referred to as a commandment_!" Judged by the Reorganite standards of faith and doctrine will this statement bear the light of investigation? Baptism a _local commandment, not binding on the Saints_! "To the law and the testimony," said Isaiah, "if they speak not according to this word, it is because there is no light in them." In section 128 of the Doctrine and Covenants (sec. CX Reorganite edition), verse 17, in a revelation [7] to the Prophet Joseph Smith, we read the following: "I will give you a quotation from one of the Prophets, who had his eye fixed on the restoration of the priesthood, the glories to be revealed in the last days, and in an especial manner this _most glorious of all subjects belonging to the everlasting gospel_, viz.: the baptism for the dead; for Malachi says, last chapter, verses 5, 6, 'Behold I will send you Elijah the prophet, before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.'" Not only is the Priesthood which was revealed by Elijah the Prophet, pertaining to the "most glorious of all subjects belonging to the everlasting Gospel," but it is of the most importance, for the Prophet Joseph says: "The _greatest responsibility_ in this world that God has laid upon us, is to _seek after our dead_. The apostle says they without us cannot be made perfect. Now I will speak of them: I say to you, Paul, you cannot be perfect without us; It is necessary that those who have gone before, and those who come after us should have salvation in common with us, and thus hath God made it _obligatory_ to man. Hence God said he would send Elijah." (Times and Seasons, 6: 616.) Moreover, at the conference of the Church held October 3, 1841, he presented, "Baptism for the dead as the only way that men can appear as saviors on Mount Zion. The proclamation of the first principles of the Gospel was a means of salvation to men individually, and it was the truth, not men, that saved them; but men by actively engaging in rites of salvation _substitutionally_, become instrumental in bringing _multitudes of their kin_ into the kingdom of God. * * * There is {90} a way to release the spirit of the dead; that is by the power and authority of the Priesthood--by binding and loosing on earth. "This doctrine appears glorious inasmuch as it exhibits the greatness of divine compassion, and benevolence in the extent of the plan of human salvation. This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties, and distresses. * * * "This doctrine, he said, presents in a clear light the wisdom and mercy of God, in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven, and they judged according to the deeds done in the body. _This doctrine was the burden of the Scriptures. Those Saints who neglect it, in behalf of their deceased relatives, do it at the peril of their own salvation_." (Times and Seasons, Vol. 2, pages 577-578, also History of "Reorganized" Church, Vol. 2, pages 545-546.) Now, whom shall we believe? The "Reorganized" church that has rejected baptism for the dead, declaring it to be a _local commandment not binding on them_, or the Prophet Joseph Smith who declares that it is the burden of the Scriptures, and that if we neglect it it is at the peril of our own salvation? The significance of this principle is even more emphatically expressed in section 128 of the Doctrine and Covenants (CX Reorganite edition). Let me quote: Verse 5. "You may think this order of things to be very particular, but let me tell you, that they are only to answer the will of God, by conforming to the ordinance and preparation that the Lord ordained and prepared before the foundation of the world, for the salvation of the dead, _who should die without a knowledge of the Gospel_." Verse 8. "For out of the books shall your dead be judged, according to their own works, whether they themselves have attended to the ordinances in their own _propria persona_ or by means of their own agents, according to the ordinance which God has prepared for their salvation from before the foundation of the world, according to the records which they have kept concerning their dead." Verse 15. "And now, my dearly beloved brethren and sisters, let me assure you that these are principles, in relation to the dead and the living, that cannot be lightly passed over, as pertaining to our salvation, for their salvation is necessary and essential to our salvation, as Paul says concerning the fathers, 'that they without us cannot be made perfect, neither can we without our dead be made perfect.'" Verse 18. "It is sufficient to know * * * that the earth will be smitten with a curse, unless there is a welding link of some kind or other, between the fathers and the children, upon some subject or other, and behold what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect without those who have died in the Gospel also; for it is necessary in the ushering in of the dispensation of the fullness of times, which dispensation is now beginning to usher in, that a whole and complete and perfect union and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed, from the days of Adam even to the present time; and not {91} only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent shall be revealed unto babes and sucklings in this the dispensation of the fullness of times." From the original manuscript history of the Prophet Joseph Smith, now in the Historian's office, Salt Lake City, I obtain the following under date of January 20, 1844: "Preached at the southwest corner of the Temple to several thousand people, although the weather was somewhat unpleasant. My subject was the sealing of the hearts of the fathers to the children, and the hearts of the children to the fathers." Of this discourse a synopsis was reported by Elder Wilford Woodruff, from which the Prophet Joseph records the following in that history: "The Bible says, 'I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord; and he shall turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and smite the earth with a curse.' "Now, the word _turn_ here should be translated _bind_, or seal. But what is the object of this important mission? or how is it to be fulfilled? The keys are to be delivered, the spirit of Elijah is to come, the Gospel to be established, the Saints of God to be gathered, Zion built up, and the Saints to come up as saviors on Mount Zion. "But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations, and sealing powers upon their head, in behalf of all their progenitors, who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah. And I would to God that this Temple was now done, that we might go into it, and go to work and improve our time, and make use of the seals while they are on earth. "_The Saints have not too much time to save and redeem their dead_, and gather together their living relatives, that they may be saved also, _before the earth will be smitten_, and the consummation decreed falls upon the world. "I would advise all the Saints to go to with their might and gather together all their living relatives to this place, that they may be sealed and saved, that they may be prepared against the day that the destroying angel goes forth; and if the _whole Church_ should go to _with all their might to save their dead_, seal their posterity, and gather their living friends, and spend none of their time in behalf of the world, _they would hardly get through before night would come when no man can work_." On the 12th of May, 1844, the Prophet Joseph said: "It is not only necessary that you should be baptized for your dead, but you will have to go through all the ordinances for them, same as you have gone through to save yourselves. There will be 144,000 {92} saviors on Mount Zion, and with them an innumerable host that no man can count." We learn from the foregoing quotations the following important facts pertaining to the salvation of the dead: 1. Salvation in behalf of the dead is the binding or sealing of the hearts of the fathers and the children, the welding link. (Doc. and Cov., 128: 18, Reorganite edition CX: 18.) 2. It is the most glorious subject belonging to the everlasting Gospel. (Doc. and Cov., 128: 17, Reorganite edition CX: 17.) 3. It is the greatest responsibility in this world that God has laid upon us--to seek after our dead. (Times and Seasons, Vol. 6, page 616.) 4. It is obligatory to man. (Times and Seasons, Vol. 6, page 616.) 5. Without it the whole earth and its inhabitants would be smitten with a curse. (Malachi 4: 6. Doc. and Cov. 128: 18, Reorganite edition, CX: 18.) 6. It is an eternal doctrine prepared before the foundation of the world. (Doc. and Cov. 128: 5, 8, 18, Reorganite edition CX: 5, 8, 18.) 7. It is the burden of the Scriptures. (Times and Seasons, Vol. 2, page 578, Reorganite church history, Vol. 2, page 546.) 8. If we neglect it it is at the peril of our own salvation. (Times and Seasons, Vol. 2, page 578, Reorganite church history, Vol. 2, page 546.) 9. Through it we become saviors on Mount Zion, and may save multitudes of our kin. (Times and Seasons, Vol. 2, page 577, Reorganite church history, Vol. 2, page 545.) 10. We without our dead and our dead without us cannot be saved with a perfect salvation. (Doc. and Cov. 128: 18, Reorganite edition CX: 18.) 11. We cannot lightly pass this doctrine over as pertaining to our salvation. (Doc and Cov. 128: 15, Reorganite edition CX: 15.) 12. The time granted to the Saints to redeem their dead and gather and seal their living relatives before the earth shall be smitten with a curse, is none too long." (History of Joseph Smith, January 20, 1844.) Now, my Reorganite friends, in the face of this how dare you presume to circumscribe, limit and profane this doctrine of salvation for the dead? Why do you call this eternal and most glorious principle a "_permissive rite_," a "_local commandment_?" and declare before God that _it is not binding on you_? God has declared it to be ordained before the foundations of the world were laid for the salvation of the dead who die without a knowledge of the Gospel--an eternal principle, the burden of the Scriptures, obligatory to man. Are you in harmony with the word of God? Were your leaders inspired to declare in the face of Jehovah's commands that this eternal principle was a "_local commandment_" not given to _them_ as a _commandment_? Binding only on the Saints at Nauvoo? Do you not fear and tremble for your own salvation in neglecting {93} the salvation of your dead? If the Jews who lived in the days of Christ will have to answer for "all the righteous blood shed upon the earth from the blood of righteous Abel unto the blood of Zacharias, son of Barachias," because they neglected the salvation of their dead as well as their own salvation, pray tell, what will your punishment be? (See Times and Seasons, Vol. 3, pages 760-761.) Remember that _you_ without _your dead_ cannot be made perfect. Confronted by this evidence, for you to declare that your leaders are inspired and that yours is the Church of Christ, is most preposterous! That the salvation of the dead is a Bible doctrine practiced by the ancient Saints, we learn from the writings of Peter (I Peter 3: 18-20) and Paul (I Cor. 15: 29), and the Revelator John (Rev. 22: 12). Isaiah prophesied of it (Is. 42: 6, 7 and 61: 1, 2), and our Redeemer taught it to the Jews (John 5: 28, 29), not as a _local commandment_, but as an eternal Truth and a principle of the greatest importance to the whole human family. And for that reason "Christ also hath suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the spirit, by which also he went and preached (not in vain) unto the spirits in prison." The keys of the Priesthood belong to the presiding officer of the Church and must be held in order that the ordinances of a perfect salvation may be administered to the Saints and in behalf of the dead. The keys of the Priesthood could only be received from the one who held them, the Prophet Joseph Smith, who received them from the heavens. Any man claiming to be the President of the High Priesthood without these keys is an imposter. We have been given a key by which the impostor may be detected, for we have the word of the Lord that, "The great and grand secret of the whole matter, and the _summum bonum_ of the whole subject that is lying before us, consists in obtaining the power of the Holy Priesthood. For him to whom these keys are given there is _no difficulty_ in obtaining a knowledge of facts in relation to the salvation of the children of men, both as well for the dead as for the living." (Doc. and Cov. 128: 11, Reorganite edition CX: 11.) This declaration from the Lord through the Prophet Joseph Smith is most explicit. We may ask: Has the president of the 'Reorganized' church obtained this Priesthood? No, he has not! Then there is no wonder that he cannot obtain "_knowledge of the facts_ in relation to the salvation of the children of men, both as well for the dead as for the living." {94} If he had obtained the keys would it be possible for him to lead his people for more than forty-five years without a _knowledge_ of this power which the Lord through the Prophet declares _is not difficult for him who holds the keys and the powers of the Holy Priesthood_, and which is the "sealing and binding power, and in one sense of the word the keys of the kingdom which consists in the keys of knowledge?" If he held these keys would it be possible that this grand and glorious principle would have been neglected for so long a time when his father the Prophet declared that in this day there was "not too much time to save and redeem" the dead and gather the living relatives that they also may be saved, before the consummation decreed falls upon the world? Would it be possible, if he held these keys, for him to declare that this doctrine was a _local commandment_, a _permissive rite_, not binding on the Saints? Verily No! The Lord declared in 1842, that He was about to restore to earth many things pertaining to the Priesthood (Doc. and Cov. 127: 5, Reorganite edition CIX: 5), and that only in Temples could the fullness of the Priesthood be restored (Doc. and Cov. 124: 28, Reorganite edition CVII: 10). Did the word of the Lord fail? Did the Lord make a mistake? If the contention of the "Reorganized" church is true, He did. But Latter-day Saints know better. On our part we will accept the word of the Lord. Since the "Reorganized" church does not build Temples, and knows of "no temple building except as edifices wherein to worship God and no endowment except the endowment of the Holy Spirit of the kind experienced by the early Saints on Pentecost day," it is to be expected that their president should be ignorant of the "fullness of the Priesthood" and therefore experience great "_difficulty_ in obtaining knowledge." If the elders of that church had read in the CVII section of their Doctrine and Covenants (L. D. S. edition 124: 39-42) they would have discovered that the doctrine of "ceremonial endowments" is there taught most plainly: "Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices, by the sons of Levi, and for your oracles in your most holy places, wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor and endowment of all her municipals, are ordained by the ordinances of my holy house, which my people are always commanded to build unto my holy name. "And verily I say unto you, let this house (Nauvoo Temple) be {95} built unto my name, that I may _reveal mine ordinances therein_, unto my people; for I deign to reveal unto my Church, things which have been kept hid from before the foundation of the world; things that pertain to the dispensation of the fullness of times; and _I will show unto my servant Joseph all things_ pertaining to this house and _the Priesthood thereof_." Now, if all the foregoing passages are true--and they must be if Joseph Smith was a Prophet of God, which he was--then these things pertaining to the Priesthood were revealed to him; and salvation for the dead is just as binding on us and just as important as salvation for the living. One depends upon the other, and they are binding on all the children of men. The Church of Jesus Christ of Latter-day Saints cannot teach one without the other, for they are inseparable. A house divided against itself cannot stand. Repent, therefore, and receive the Gospel, save yourselves with your dead by becoming saviors on Mount Zion, before the consummation decreed falls upon the earth; and by hearkening to these things, you will not be "smitten with a curse", nor "utterly wasted" when the dreadful day of the Lord does come. "Brethren, shall we not go on in so great a cause? Go forward and not backward. Courage, brethren; and on, on to the victory! Let your hearts rejoice and be exceedingly glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained before the world was, that which would enable us to redeem them out of their prison; for the prisoner shall go free!" (Doc and Cov. 128: 22, Reorganite Doc. and Cov. 110: 22.) An Editorial From the Times and Seasons Written by the Prophet Joseph Smith. The great designs of God in relation to the salvation of the human family are very little understood by the professedly wise and intelligent generation in which we live; various and conflicting are the opinions of men concerning the plan of salvation; the requisitions of the Almighty; the necessary preparations for heaven; the state and condition of departed spirits; and the happiness, or misery that is consequent upon the practice of righteousness and iniquity according to their several notions of virtue, and vice. The Mussulman condemns the heathen, the Jew and the Christian, and the whole world of mankind that rejects his Koran as infidels, and consigns the whole of them to perdition. The Jew believes that the whole world that rejects his faith, and are not circumcised are Gentile dogs, and will be damned. The heathen are equally as tenacious about their {96} principles, and the Christian consigns all to perdition who cannot bow to his creed and submit to his _ipse dixit_. But while one portion of the human race are judging and condemning the other without mercy, the great Parent of the universe looks upon the whole of the human family with a fatherly care, and paternal regard. He views them as His offspring; and without any of those contracted feelings that influence the children of men, causes "_His sun_ to rise on the evil and the good, and sends _His rain_ on the just and the unjust." He holds the reins of judgment in His hands; He is a wise lawgiver, and will judge all men not according to the narrow contracted notions of men, but "according to the deeds done in the body whether they be good or evil;" or whether those deeds were done in England, America, Spain, Turkey, India: He will judge them "not according to what they have not, but according to what they have;" those who have lived without law will be judged without law, and those who have a law will be judged by that law; we need not doubt the wisdom and intelligence of the great Jehovah. He will award judgment or mercy to all nations according to their several deserts, their means of obtaining intelligence, the laws by which they are governed; the facilities afforded them of obtaining correct information; and His inscrutable designs in relation to the human family; and when the designs of God shall be made manifest, and the curtain of futurity be withdrawn, we shall all of us eventually have to confess, that the Judge of all the earth has done right. The situation of the Christian nations after death is a subject that has called forth all the wisdom and talent of the philosopher and the divine; and it is an opinion which is generally received, that the destiny of man is irretrievably fixed at his death; and that he is made either eternally happy, or eternally miserable,--that if a man dies without a knowledge of God, he must be eternally damned, without any mitigation of his punishment, alleviation of his pain or the most latent hope of a deliverance while endless ages shall roll along. However orthodox this principle may be, we shall find that it is at variance with the testimony of holy writ; for our Savior says that all manner of sin, and blasphemy shall be forgiven men wherewith they shall blaspheme; but the blasphemy against the Holy Ghost shall not be forgiven, neither in _this world_, nor in the _world to come_; evidently showing that there are sins which may be forgiven in the _world to come_; although the sin of blasphemy cannot be forgiven. Peter also in speaking concerning our Savior says that "He went and preached unto spirits in prison, which sometime were disobedient, when once the long suffering of God waited in the days of Noah." I Pet. iii: 19, 20. Here then, we have an account of our Savior preaching to the spirits in prison; to spirits that had been imprisoned from the days of Noah; and what did He preach to them? that they were to stay there? Certainly not; let His own declaration testify: 'He hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised." Luke iv: 18. Isaiah has it: "_To bring out the prisoner from the prison_, and them that sit in darkness _from the prison house_." Is. xlii: 7. It is very evident from this that He not only went to preach to them, but to deliver, or bring _them out of the prison house_. Isaiah in testifying concerning the calamities that will overtake the inhabitants of the earth says: "The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgressions thereof shall be heavy upon it; and it shall fall and not {97} rise again. And it shall come to pass in that day, that the Lord shall punish the hosts of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall be _shut up in prison_, and after many days _shall they be visited_." Thus we find that God will deal with all the human family equally; and that as the antediluvians had their day of visitation, so will those characters referred to by Isaiah, have their time of visitation and deliverance, after having been many days in prison. The great Jehovah contemplated the whole of the events connected with the earth, pertaining to the plan of salvation, before it rolled into existence, or ever the "morning stars sung together for joy," the past, the present and the future, were, and are with Him one eternal now; He knew of the fall of Adam, the iniquities of the antediluvians, of the depth of iniquity that would be connected with the human family; their weakness and strength, their power and glory, apostasies, their crimes, their righteousness and iniquity; He comprehended the fall of man and their redemption; He knew the plan of salvation and pointed it out; He was acquainted with the situation of all nations and with their destiny; He ordered all things according to the counsel of His _own_ will, He knows the situation of both the living and the dead, and has made ample provision for their redemption according to their several circumstances and the laws of the Kingdom of God, whether in this world, or in the world to come. The idea that some men form of the justice and mercy of God, is too foolish for an intelligent man to think of; for instance it is common for many of our orthodox preachers to suppose that if a man is not what they call converted, if he dies in that state, he must remain eternally in hell without any hope:-- "Infinite years in torment must he spend And never, never, never, have an end." And yet this eternal misery is made frequently to rest upon the merest casualty,--the breaking of a shoe-string, the tearing of a coat of those officiating, or the peculiar location in which a person lives may be the means indirectly of his damnation, or the cause of his not being saved. I will suppose a case which is not extraordinary: Two men who have been equally wicked, who have neglected religion, are both of them taken sick at the same time; one of them has the good fortune to be visited by a praying man, and he gets converted a few minutes before he dies; the other sends for three different praying men, a tailor, a shoemaker and a tinman. The tinman has a handle to solder on to a can; the tailor a button-hole to work on some coat that is needed in a hurry; and the shoemaker has a patch to put on somebody's boot; they none of them can go in time, the man dies and goes to hell; one of these is exalted to Abraham's bosom; he sits down in the presence of God, and enjoys eternal, uninterrupted happiness, while the other who was equally as good as he, sinks to eternal damnation, irretrievable misery and hopeless despair; because a man had a boot to mend, the button-hole of a coat to work, or a handle to solder on to a saucepan. The plans of Jehovah are not so unjust; the statements of holy writ so visionary; nor the plan of salvation for the human family so incompatible with common sense; at such proceedings God would frown with indignation, angels would hide their heads in shame; and every virtuous, intelligent man would recoil. If human laws award to each man his deserts, and punish all {98} delinquents according to their several crimes; surely the Lord will not be more cruel than man, for He is a wise Legislator and His laws are equitable, His enactments more just and His decisions more perfect than those of man; and as man judges his fellow man by law, and punishes him according to the penalty of that law, so does the God of heaven judge "according to the deeds done in the body." To say that the heathen would be damned because they did not believe the gospel would be preposterous; and to say that the Jews would all be damned that do not believe in Jesus, would be equally absurd; for "how can they believe on him of whom they have not heard; and how can they hear without a preacher; and _how can he preach except he be sent_;" consequently neither Jew nor heathen can be culpable for rejecting the conflicting opinions of sectarianism, nor for rejecting any testimony but that which is sent of God, for as the preacher cannot preach except he be sent, so the hearer cannot believe without he hears a sent preacher; and cannot be condemned for what he has not heard; and being without law will have to be judged without law. When speaking about the blessings pertaining to the gospel, and the consequences connected with disobedience to its requirements, we are frequently asked the question, What has become of our fathers? Will they all be damned for not obeying the gospel, when they never heard it? Certainly not. But they will possess the same privilege that we here enjoy, through the medium of the _everlasting_ Priesthood, which not only administers on earth but in heaven, and the wise dispensations of the great Jehovah; hence those characters referred to by Isaiah will be visited by this Priesthood, and come out of their prison, upon the same principle as those who were disobedient in the days of Noah, were visited by our Savior (who possessed the everlasting Melchisedek Priesthood) and had the gospel preached to them by Him in prison; and in order that they might fulfill all the requisitions of God, their living friends were baptized for their dead friends, and thus fulfilled the requirement of God which says: "Except a man be born again of water, and of the spirit he can in no wise enter into the kingdom of heaven;" they were baptized of course, not for themselves, but for their dead. Crysostum says that the Marchionites practiced baptism for the dead, "after a catachumen was dead they hid a living man under the bed of the deceased; then coming to the dead man they asked him whether he would receive baptism, and he making no answer, the other answered for him, and said that he would be baptized in his stead; and so they baptized the living for the dead." The church of course at that time was degenerate, and that particular form might be incorrect, but the thing is sufficiently plain in the Scriptures, hence Paul, in speaking of the doctrine, says, "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" I Cor. 15: 29. Hence it was that so great a responsibility rested upon the generation in which our Savior lived; for, said He, "That upon you may come all the righteous blood shed upon the earth from the blood of righteous Abel, unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation." Matt, xxiii: 35, 36. Hence as they possessed greater privileges than any other generation, not only pertaining to themselves but to their dead, their sin was greater, as they not only neglected their own salvation but that {99} of their progenitors, and hence their blood was required at their hands. And now as the great purposes of God are hastening to their accomplishment and the things spoken of in the prophets are fulfilling, as the Kingdom of God is established on the earth, and the ancient order of things restored, the Lord has manifested to us this duty and privilege, and we are commanded to be baptized for our dead, thus fulfilling the words of Obadiah when speaking of the glory of the latter day. "And saviors shall come up on Mount Zion to judge the remnant of Esau; and the kingdom shall be the Lord's." A view of these things reconciles the Scriptures of truth, justifies the ways of God to man, places the human family upon an equal footing, and harmonizes with every principle of righteousness, justice and truth. We will conclude with the words of Peter: "For the time past of our life may suffice us to have wrought the will of the Gentiles. * * * For, for this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit."--Times and Seasons, Vol. 3, pages 759-761. "_That moment that men seek to build up themselves, in preference to the kingdom of God, and seek to hoard up riches, while the widow and the fatherless, the sick and afflicted around they are in poverty and want, it proves that their hearts are weaned from their God_." --_Brigham Young_. "_We glory in our tribulation, because we know that God is with us, that He is our friend, and that He will save our souls. We do not care for them that can kill the body; they cannot harm our souls_." --_Joseph Smith, December 16, 1818_. Footnotes: 1. In a number of articles by Zenas H. Gurley, one of the founders of the "Reorganized" church, in the _Saints Herald_, Vol. I, the "Reorganization" is referred to as "a new organization of the Church." This agrees with the statement of the president of that church, in the _Saints Herald_, Feb. 17, 1904. Said he: "The Church, using the word to mean the Church rejected, has not been again received." 2. The font was dedicated November 8, 1841, by President Brigham Young in the presence of and under the direction of the Prophet Joseph Smith. Millennial Star 18: 744-745. 3. History of "Reorganized" church, Vol. 3, page 245. 4. Conference resolutions pamphlet of "Reorganized" church, page 82. 5. Editorial in "Saints Herald," Feb. 17, 1904. 6. In his testimony before the Circuit Court, at Kansas City, in the "Temple Lot" suit, he said: "No, sir, I did not state that I was ordained by my father; I did not make the statement. I was not ordained by my father as his successor; according to my understanding of the word _ordain_, I was not." Plaintiff's Abstract, page 79, paragraph 126. 7. In a communication from the president of the "Reorganized" church, which is now in the hands of the writer, the statement is made that there is nothing in sections 127 and 128 (CIX and CX "Reorganite" edition) of the Doctrine and Covenants, "to indicate that they are revelations. These articles refer only to the baptism for the dead." The Prophet Joseph, however, in these articles on baptism for the dead declares that they _are_ revelations. See sec. 127, verses 4, 6, 8 and 10; also 128, verse 2. {100} ACKNOWLEDGE YOUR FAULTS. By Elder Orson F. Whitney in Millennial Star, 1882. "He that humbleth himself shall be exaulted."--_Jesus_. If there is one thing more than another in the character of a great man which challenges respect and admiration, and proves most conclusively his worthiness to the title, it is the readiness with which he acknowledges a fault, confesses an error, and manifests sincere repentance for wrong-doing. We would not be understood as affirming that none are great but those who evince this disposition, for that would be to the exclusion of many whose virtues well merit consideration and esteem; but we do feel confident in asserting that among the great they are the greatest, among the noble the noblest, and among the admired, most deserving of admiration. Many people consider it an evidence of weakness to acknowledge a mistake or to own that they are ever in the wrong, and flatter themselves with the idea that they display true courage and heroic firmness by refusing to repent of an evil act, by declining to concede a personal imperfection, or persisting in a mistaken belief or practice after having been convinced of the error of their course. A more egregious blunder could scarcely be committed. The facts are exactly to the contrary. It is weakness which induces anyone, after having been persuaded of an error, to still cling to that error. It is not courage, it is cowardice, not firmness, but stubbornness, which prevents a person from acknowledging a fault, or repenting of an evil deed. The man of genuine courage is he who dares confess his follies and imperfections; the soul of strength and firmness, which everybody must honor and admire, is the one which forsakes and resists the allurements of evil, and stands up for the right in the face of every opposing power or influence. Various opinions are entertained as to what constitutes greatness of character. With the ignorant masses it would be aristocratic rank, high official station, or the possession of unlimited wealth; with the more enlightened classes, military prowess or great intellectual achievements; but to the true Christian there is but one idea worthy to be accepted as a {101} criterion of guidance in the carving out and formation of a perfect character. The noblest Being that ever walked the earth, could claim no worldly rank or aristocratic title; the mightest character the world has ever seen came neither to dazzle by intellectual brilliance nor to devastate with fire and sword; the wealthiest and greatest of all the sons of God had not bread to eat nor where to lay his aching head. He was one who preached purity of mind and lowliness of heart, and practiced what he preached with all consistency. He taught his followers that moral worth was superior to mental endowment; that humility, not haughtiness, was characteristic of nobility on high; that all who would be masters hereafter, must expect to be servants in this probation; that it was far more heroic to save than to slaughter mankind, and that the chief lesson of life was to learn to sacrifice earthly things in order to lay up treasures in heaven. He taught that repentance of sins must necessarily precede redemption therefrom, since it was impossible for sin to inherit His holy kingdom. He exhorted to beware of self-righteousness, and declared that the publican, who with bended head and humility of heart cried out, "God be merciful unto me a sinner," was more to be justified than the proud and boastful Pharisee, who, instead of confessing his sins and humbly suing for forgiveness, stood erect in self-righteous conceit, thanking the Lord that he had no sins, and congratulating himself that he was pure and holy in the eyes of that being whose voice calls all men to repentance, and declares that all who say they are without sin deceive themselves and the truth is not in them. Two classes of Pharisees abound in modern society; those who actually imagine they are without fault, and those who, though conscious of defects, stubbornly refuse to acknowledge them. The former, enveloped in pious vanity and lulled into fancied security by the delusive hope that their souls are already "saved," sit down in the very midst of the fight, take off their armor and lay aside their weapons, as complacently as if the battle was already won; while the others, like the inmates of a beleaguered city, conscious of weakness and certain of eventual defeat, but wilfully preferring death and dishonor to the merciful alternative of an honorable surrender, entrench themselves behind the weak walls of arrogance and pride, and await the onslaught of the all-conquering foe. Poor dupes of priestcraft and iniquity! The blind worshipper of self, however rapt in the ecstasies of sanctified egotism, will find too late that the warfare against sin ends only with life itself, and that "hopes of salvation," without truth for a {102} basis and reason for a guide, are as ineffectual as faith without works or zeal without judgment. As for those who knowingly wed themselves to error, loving darkness rather than light, and choosing the paths of sin to the ways of righteousness, the day of their disaster is near. The battering rams of eternal truth will soon be leveled at their crumbling walls, the refuge of lies will be swept away, and the acts of folly and wickedness they were once ashamed to confess, proclaimed in a voice of thunder from the house tops. It is a great mistake to suppose anything is to be lost by acknowledging sin, and covenanting to forsake it forever. On the contrary, everything is to be gained. God has declared that he cannot look upon sin with the least degree of allowance. How then can a man please God if he will not repent of his sins? How can he repent if he will not acknowledge that he has sins? And how can he claim that he has no sins without branding himself as a liar and consequently as a sinner in the sight of heaven? It is the act of a hero to acknowledge an error. It is the act of a coward to deny or resent a righteous accusation. Herod was a coward when he imprisoned and beheaded John the Baptist for reprimanding him for committing the crime of adultery. David was never more a hero than when, on being accused of a similar misdeed, he humbly acknowledged his transgression. The contrast is sublime. Herod, the petty tetrarch, with the instincts of a guilty coward, resenting the imputation and wreaking vengeance upon his accuser; David, the illustrious monarch, with a thousand fold his power and prestige, bending from his throne before one of the meanest of his subjects, and humbly confessing the crime of which he was accused. David before Goliath was not so brave a man as David before Nathan the Prophet. Deprive him of one dark stain upon his life, and the royal son of Jesse stands out as one of the grandest characters in the history of the world. A king, wealthy and powerful, a warrior, mighty and renowned, a poet whose genius was the literary splendor of his age; but as a king he was never greater, as a warrior never mightier, as a poet never grander or more sublimely pathetic, than when he bowed his head and wept, exclaiming, "I have sinned against the Lord." {103} AN INTERVIEW IN THE ATLANTA CONSTITUTION ON THE "MORMON" FAITH, With Ben. E. Rich, of _The Church of Jesus Christ of Latter Day Saints_. (From the Atlanta Constitution, March 26, 1899.) The Mormon conference held in Atlanta during the past week was fairly well attended, and the elders were assigned to their new fields of labor, and have left the city in pairs. It is the policy of the Mormon church to send their elders out two by two, traveling without purse or scrip; they receive no remuneration, so far as earthly reward is concerned, for the labor performed in the missionary field. They are called from the farm, from the store and other avocations of life to go to the various parts of the earth and proclaim the gospel as they understand it; remaining from two to three years, or until they are honorably released to return to their homes. Elder Ben. E. Rich is President of the Southern States Mission, and has charge of the elders traveling in the states of Virginia, Tennessee, Kentucky, Alabama, Louisiana, Mississippi, Florida, South Carolina, North Carolina and Georgia. He was present at the conference just closed, and gave The Constitution the following interview concerning the doctrines of the Mormon faith. We present the same to our readers, as Mormonism from a Mormon standpoint: Reporter--"Mr. Rich, I understand you are an Elder in the Mormon Church. Why is it called by that name?" Elder Ben. E. Rich--"I am an Elder in the Church of Jesus Christ of Latter Day Saints. That is its proper title, as recognized by all its members. The word 'Mormon' is taken from {104} the Book of Mormon. It is the name of a prophet of God who lived on the American continent several hundred years ago, and who compiled and abridged the writings of other prophets who preceded him, and left his record, which was buried in a hill and was obtained by the Prophet Joseph Smith in this century and translated by him, through the gift and power of God." "Oh, that I suppose is the Mormon Bible?" "No, sir; the 'Mormon' Bible is the same as that which is received throughout Christendom, commonly known as the King James translation. We use no other Bible. The Book of Mormon is a record of the history and revelations of God to the people who formerly inhabited the Western Hemisphere, while the Bible records the history and revelations given upon the Eastern continent. They both run together and harmonize, being inspired with the same spirit, but they are separate and distinct, and the Book of Mormon is not called the Bible by the Latter Day Saints." "Well, is not the Book of Mormon an addition to the Bible, and is it not in violation of the last chapter in the Bible, which says, 'If any man shall add unto these things, God shall add unto him the plagues that are written in this book?'" (Rev. xxii: 18.) "It is an addition to the Bible in one sense of the term, but not in the sense of the prohibition which you have cited. Man is forbidden to add to the words of the book which John the Beloved wrote by divine command, and is called the Apocalypse, or Book of Revelation. Compilers place that book last in the canon of scripture, but scholars state that the epistles of John were written later than the Revelation. Be that as it may, John himself must proclaim further revelation after writing the book, for he was told while in the vision, 'Thou must prophesy again before many peoples and nations and tongues and kings.' (Rev. x: 11.) There is no contradiction in this, because God, through His servants, or in any way He pleases, may reveal His will, give commandments and manifest light and truth. It is preposterous to think that God sealed up His own lips when He merely forbade man to add to what He reveals. That is a standing commandment, as it was embodied in the Mosaic law. 'Ye shall not add unto the word which I command you, neither shall ye diminish aught from it.' (Deut. iv: 2.) The common rendering of the words in the Book of Revelation when applied to the law given thousands of years before, would make all the prophets and apostles and Jesus Christ Himself transgressors of the commandment. It {105} simply means that when God reveals anything, man shall not add to or take from that which He communicates." "But, seeing that we have the word of God, the Bible, and Christian churches teaching what is in the Bible, what need is there of another church and another revelation?" "The very fact that there are so many conflicting churches, all professing to establish their opposing creeds upon the Bible, is evidence of itself that something more is needed, to set mankind right on the doctrine of Christ and make the word of God plain to the common understanding. No two churches or religious organizations understand the Scriptures alike. Even preachers of the same denomination disagree as to the meaning of certain passages, and Christendom, so-called, is therefore a very Babel of confusion. 'God is not the author of confusion.'" (I. Cor. xiv: 33.) "But, do you mean to say that the Book of Mormon will set these matters right and clear up all that is obscure in the Bible?" "No, we do not make any such claim as that. The Book of Mormon merely discloses what was taught on this land centuries ago by divine commandment and revelation, as the Bible relates what was taught ages ago in Palestine, except that the Book of Mormon is very much plainer and couched in much simpler language. But it is valuable as casting light on the Jewish scriptures and in being the record of God's dealings with a large portion of the human family, who could not be reached by the prophets and apostles who ministered on the Eastern Hemisphere. It gives an account of a visit made by Jesus Christ after His resurrection, to the people on this land, and the establishment among them of His church, organized on the same pattern as the church in Palestine, with the same doctrines, ordinances, gifts and blessings. All this being made much more definite than it is in the Jewish scriptures, the Book of Mormon is therefore a great aid to the understanding of Christian truth. But we do not depend upon any book for the gospel which we preach or the order of the church to which we belong." "Do you not, then, take your doctrines, authority and church discipline from either the Book of Mormon, or the Bible or both?" "No, sir. Everything in our church organization, its principles, ordinances, authority and administrations, has been revealed directly from Heaven in the nineteenth century. We refer to the Bible and the Book of Mormon to show that our church and all pertaining to it are exactly similar to what {106} Christ set up and organized when He was on earth in both hemispheres and that He is 'the same yesterday, today and forever.'" "How is your church organized, and wherein does it differ from other Christian churches?" "It is actually and really the Church of Jesus Christ, because it is organized under Christ's direct supervision and commandment, He having revealed Himself to Joseph Smith, the Prophet, and having continued to communicate the will of the Father by revelation down to the present time. The church is composed of persons who, having come to the years of accountability, have been led to believe in God the Father, in His Son Jesus Christ, and in the Holy Spirit, have repented of their sins and have been baptized or buried in water by immersion for the remission of sins, and have received the gift of the Holy Ghost by the laying on of the hands of persons divinely authorized to administer in the name of Jesus Christ. They are entitled through faith and obedience to these ordinances to the enjoyment of all the gifts, manifestations, revelations, signs, healings and other blessings which belonged to the primitive Christian church, the members of which were called Saints. Those disciples of the Savior were called 'Christians' in derision by their enemies, just as the Latter Day Saints are nicknamed 'Mormons' in these times." "But, do they really have these gifts, and were they not all done away with after the days of the apostles?" "They do enjoy all those gifts and manifestations according to their faith and fidelity, the Lord, through His spirit dividing to every one severally as He wills." (See I Cor. xii.) "If those gifts were done away after the days of the apostles it was because living faith had departed and a dead form had taken its place. In support of the 'done away' idea the words of Paul in I Corinthians xiii: 8, are quoted: 'Charity never faileth, but whether there be prophecies they shall fail, whether there be tongues they shall cease, whether there be knowledge it shall vanish away,' but they neglect to add verses 9 and 10, which are part of the Apostle's statement. He says: 'For we know in part, and we prophesy in part, but when that which is perfect is come then that which is in part shall be done away.' So then it is not until that which is perfect is come that these gifts are to be done away. To emphasize this the Apostle adds (xiii: 12): 'Now I know in part, but then shall I know even as also I am known.' He follows this up by saying: 'Follow after charity and desire spiritual gifts, but rather that we may prophesy.' And again he says: {107} 'Wherefore brethren covet to prophesy and forbid not to speak with tongues' (xiv: 1-39). That which is perfect is not yet come, unless it be perfect confusion, and instead of advancing toward the perfection of which the Apostle spoke, modern Christianity has lost the gifts which he exhorted them to desire and strive for. The Church of Jesus Christ of Latter Day Saints seeks after the gifts and enjoys them, and in that respect differs from orthodoxy, so-called Christianity." "Is there any other difference between your church and others?" "Yes, there is this essential difference--for one thing, the authority to preach and administer the ordinances of the gospel held by the early apostles and others has been restored and is now held by the apostles and elders and other ministers in the Church of Jesus Christ of Latter Day Saints, and that church has in it apostles, and prophets, evangelists, pastors, teachers, bishops, elders, deacons, and all the officers which we read about in the New Testament. (See I Corinthians xii: 28; Ephesians iv: 11-12; I Timothy iii: 1-8; Titus i: 5.) "But did not Jesus give authority to all His ministers when He said, 'Go ye into all the world and preach the gospel to every creature?'" "If you will read the chapter from which you quote, you will see that this authority given by the Savior was only to the eleven apostles--one of the twelve having betrayed Him--whom he had called and ordained for the work of the ministry and whom he afterwards endowed with power from on high. They had authority when so directed by the Holy Ghost to ordain others to assist them in the work of the ministry, but, as commanded in Hebrews v: 5, 'No man taketh this honor unto himself, but he that is called of God as was Aaron.' It is only by revelation and commandment of God that men are authorized to minister in His name. Modern ministers repudiate the doctrine of immediate revelation, and declare that there has been no divine communication by revelation since John received his vision on the island, Patmos. They, therefore, cut themselves off from divine authority and proclaim themselves man-made ministers, teaching by their own learning and destitute of that divine inspiration which is essential to an authorized minister of Christ. In this you will see a wide difference between the organization and authority of the 'Mormon' church and the churches of discordant Christendom." "You say that the authority of the apostleship and {108} ministry has been restored. That implies that it had been lost or taken away?" "Certainly. The early apostles predicted an apostacy and departure from the true faith and the introduction of heresies by false teachers, and their prophecies were literally fulfilled. (See Acts xx: 29-30; Galatians i: 6-9; II. Thessalonians ii: 1-12; I. Timothy iv: 1-3; II. Timothy iii: 1-7; II. Peter ii: 1-3; Revelation xii: 1-6; Revelation xiv: 8.) After the apostles were slain and other men holding authority departed from the earth, darkness came in upon the churches, persecution had its influence in driving many persons into the beggarly elements of the world, paganism began to be mingled with the remnant of true Christianity, the Roman state, which had fought the church, became amalgamated with what was left of it, and priestly power foreign to the spirit of Christ was exalted, clothed with purple and fine linen, the ordinances were changed, the pure spirit of the gospel departed, human authority took the place of the divine, the apostacy became general and finally universal. Papal power held sway everywhere until the Reformation, when schisms and new theories divided Christendom, and sects have multiplied from that time until the present, none of the leaders of these movements claiming to have received revelations from God, but all giving their own interpretations to the dead letter of former divine communications, and thus while there have been hosts of good people and many learned and pious preachers, the authority of the apostleship and priesthood of the primitive Christian church has not been had among men, and so 'confusion worse confounded' has come upon the world, and heathen and professing Christian are alike, without divine authority." "In what way do you claim this authority has been restored?" "In the first place, the angel whom John saw in the vision, as recorded in Revelation xiv: 6-7, came to Joseph Smith and revealed 'the everlasting gospel to be preached to every nation, kindred, tongue and people.' The first principles of the Gospel are, faith in God, and in Jesus Christ His Son, repentance of all sin, baptism by immersion in water for the remission of sins, and the gift of the Holy Ghost by the laying on of hands. Baptism and the laying on of hands, to be effectual, must be administered by divine authority. This having been withdrawn from the earth centuries ago, it could only be restored by divine communication. Therefore, in the next place, John the Baptist, who was beheaded after acting as the {109} forerunner of Christ, was sent from heaven as the forerunner of Christ's second advent, and ordained Joseph Smith and Oliver Cowdery (May 15, 1829), to the authority and priesthood which He held when on earth. They were thus commissioned to baptize each other. They could also preach repentance and baptize all who received their word, but they could not confirm them by the laying on of hands. Subsequently, however, they were visited by the apostles Peter, James and John, who were pillars of the early Christian church, holding the keys of the kingdom, and they ordained Joseph and Oliver to the Holy apostleship--the higher or Melchisedek priesthood, with power to confer the Holy Ghost upon baptized believers, and to usher in the last dispensation, 'the dispensation of the fullness of time,' spoken of in Ephesians i: 10. "Under this authority the Church of Jesus Christ of Latter Day Saints was organized in the state of New York, April 6, 1830, six members conforming to the laws of the state in signing papers for its incorporation. The gospel was preached, repentant believers were baptized, the Holy Ghost was poured out upon them, the sick were healed, the heavens were opened, visions and dreams and divine manifestations, with the gift of tongues, interpretations, prophecy, wisdom, knowledge, discerning of spirits and numerous revelations, were the consequence, and the union thus promoted became a marvel to unbelievers. As the work progressed elders were ordained under the same authority who went out without purse and scrip, as did the servants of God of old, meeting with the same kind of success and the same sort of persecution. Thus the church was built up, and under divine direction was set in order on the same pattern as the church which Christ and His apostles organized in person." "Will you explain the order of that organization as it now exists in your church?" "Yes, sir. The apostleship is the highest office in the church. It holds the keys of the priesthood after the order of Melchisedek and includes all the lesser offices in the church. Three apostles stand at the head and are called the first presidency, that is to say one man is the president of the whole church, having the power and the right to receive revelations from God for its guidance and to regulate its affairs in all the world. He has two counselors, and this trinity is the highest presiding authority in the church on earth. Next are the twelve apostles, or special witnesses of Jesus Christ, {110} holding authority to open the door of the gospel to all nations, and under the direction of the first presidency, to regulate its affairs in all nations. They have the same authority, power and spirit as the apostles of old and act in a similar capacity in the latter days. Next to them are the seventies, seventy elders ordained and appointed for the purpose are organized into a quorum or council, seven of their number being their presidents. There are a large number of these quorums of seventy in the church, each quorum having seven presidents of its own, but all being under the supervision of the first seven presidents of the seventies. They form an appendage to the apostleship and act under the direction of the twelve apostles, as missionaries in all the world. They are expected to be minute men and to go when called and preach the gospel, without salary or any earthly reward. The high priests are a body of church officers to minister in the organized branches of the church, as presiding officers or standing ministers among the saints, the elders who are not of the seventies are also standing ministers, appendages to the high priesthood and are organized into quorums, each numbering ninety-six and presided over by three of their number, a president and two counselors. All these orders which I have named are included in the higher or Melchisedek priesthood. "Next in order come the priests after the order of Aaron, having authority to baptize, administer the Lord's supper, preach, teach, expound, exhort and invite all to come unto Christ; also to visit the members of the church and instruct them in church duties. Forty-eight of these priests form a quorum, presided over by three of their number. As appendages to their office, there are the teachers and the deacons. Twenty-four of the teachers form a quorum, presided over by three of the number. They are to watch over the church, see that there is no iniquity in it and assist the priests in their duties, but they cannot administer ordinances. Twelve deacons form a quorum, presided over by three of their number. Their duty is to attend to the smaller temporalities of the branches of the church where they reside. The offices of priest, teacher and deacon are in the lesser or Aaronic priesthood, the chief officer of which is the bishop. A bishop should be a lineal descendant of Aaron, but in the absence of such a descendant a high priest in the Melchisedek order may be set apart and appointed to act in that capacity. "The church in Zion, that is, the place where saints are gathered, is organized in this way. Each settlement of the saints form a bishop's ward, over which a bishop and two {111} counselors, who are also high priests set apart for that position, are appointed to take charge. They take care of the temporal affairs of the church in their ward, look after the poor, give advice to all that seek for it, and as high priest preside over public meetings and have the oversight of church affairs in their locality generally. They also form a spiritual court to hear charges against accused members and decide upon them after hearing evidence on both sides. In cases of dispute between church members which cannot be settled by the parties or with the aid of the visiting teachers, the bishopric try the case and render a decision which must be according to justice and equity. If either of the parties is dissatisfied an appeal can be taken to the high council of the stake of which the ward forms a part. Usually all the wards in a county are organized into what is called a stake of Zion. This is presided over by a high priest with two counselors appointed and set apart for the purpose. The high council which is also organized in each stake of Zion is composed of twelve high priests set apart to that office and with the stake presidency, forming a court of appeal, to which cases from the bishops' courts may be taken and where justice may be secured. They are also original tribunals for decisions in doctrines and discipline. The decisions of the high council are final, unless on revision by the first presidency error is discovered when the case may be remanded for a new trial. The benefits of these church tribunals are had without cost to any of the parties, all these church officers serving without remuneration. "All the stakes of Zion are under the direction of the presidency of the church and are visited by them or by the apostles, and quarterly conferences are held in each of them for general instruction and for making such changes as many be necessary to their proper management. The officers named are also presented before the people in conference assembled for their votes, every member, male and female, having a voice in church affairs, and they vote upon the acceptance or rejection of those officers. At the general conferences, held semiannually, the first presidency, apostles and all leading officials of the church are also presented for the approval or disapproval of the body of the church. "Outside of Zion each mission has a president who takes charge of all its affairs, and each branch of the mission has a branch president, amenable to a conference president, and he to the president of the mission, who also directs the labors of the traveling elders, missionaries sent to labor in the field. Thus the whole church is so organized that each officer has his {112} defined place and sphere of authority and the whole system inspired by one spirit moves like a well regulated living body, the president or head of the whole church, who is a prophet, a seer and a revelator, directing it under divine authority and inspiration." "What is the attitude of your church in regard to other Christian denominations?" "It recognizes truth wherever it is found. It regards all human effort for the development and promulgation of truth as good and blessed of Deity. It recognizes the benefits which have come to mankind through the labors of good men and women everywhere, no matter what sect they belong to or what language they speak. But it has no affiliation with error. Truth and error will not combine. There can be but one Church of Jesus Christ, no matter how many branches it may have nor how many members. It is unreasonable and also unscriptural to say that the one living and true God, and Jesus Christ whom He has sent, would establish a number of discordant contending religions. The good intentions, sincerity of motives and pious acts of men and women are no proof of themselves that they are divinely authorized. They are to be admired and respected for what they are, but this should not deceive any one as to what they are not. Heathendom as well as Christendom furnishes striking illustrations of purity of conduct and sincerity, but in neither instance does this prove correctness of principle or divinity in organization. Christ when on earth established but one church. All others were outside of its pale. It is the same today. There is only one true Church of Christ, and it is that which He Himself has established and which He recognizes and directs. All others are the institutions of men, to be valued for what they are worth, but not to be viewed as divinely established. The Church of Jesus Christ of Latter Day Saints has no quarrel with any of them; it does not attempt to deprive them of any light they may have, but only endeavors to correct their errors and bring them into greater light, that they may receive greater blessings, with full and complete salvation in the kingdom of God." "Is it necessary for preachers and members of other churches to be baptized anew in order to enter your church and be saved?" "The voice of God is to all people, without exception, repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and you shall receive the gift of the Holy Ghost and shall know that you have received {113} the truth and that God and Jesus Christ His Son have manifested themselves in this age of the world, and can be approached as of old, and that the blessings and gifts enjoyed in former days may be had in their fulness in these days. This is the only way of salvation and in this church is the only divine authority to administer the ordinances of salvation. They who receive this gospel and endure unto the end will be saved; they who wilfully reject it will be condemned." "Is it necessary that baptism should be administered by total immersion? Will not sprinkling or pouring water upon the candidate be sufficient?" "Baptism means immersion. It is a burial in water and afterwards the coming forth into a new life. It is symbolical of death and the resurrection. Paul said: 'Therefore we are buried with Him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection' (Roman vi: 4-5). The believer becomes dead to sin by repentance; he is buried from the old life by baptism. Coming from the womb of water into the air, he is born of water. Through remission of sins given in baptism, but proceeding from the atonement, he is born of the water and is thus prepared as a new creature in Christ Jesus to receive the Holy Ghost and thus be born of the spirit. Jesus said when on earth, 'Except a man be born of water and of the spirit he cannot enter into the kingdom of God.' (John iii: 5.) He set the example. He was baptized by John, His forerunner, in the river Jordan. When 'He came up straightway out of the water the heavens were opened and the spirit of God descended like a dove and lighted upon Him.' Thus He was born of the water and of the spirit and left us an example that we should follow in His steps. All other forms of baptism are inventions of men, and are not recognized of God; nor is this form, accepted of heaven unless administered by one who has the divine right to do so, in the name of the Father, and of the Son, and of the Holy Ghost. The Lord accepts only such ordinances as are performed by His authority and according to His commandment." "Would you baptize infants by immersion?" "We would not baptize infants at all. That would be a mockery in the sight of God. Faith and repentance must precede baptism. Infants cannot believe and they have nothing to repent of. Jesus did not baptize little children, but laid His hands on them and blessed them, saying, 'Of such is the {114} kingdom of heaven' (Matthew xix: 13-15). We give names to infants and bless them after this pattern, but do not baptize children until they come to years of accountability, are able to understand right from wrong, to believe in Christ and repent of their sins. We baptize no children less than eight years of age." "If the world has been without divine authority, and the ordinances you speak of are necessary for salvation, do you mean to say that all the millions of good people who have died since the days of the early apostles and elders are lost?" "No, we do not believe any such monstrous thing. I might ask you what has become of all the millions of good people in heathen lands, and other places where the name of Jesus Christ was never preached. We are told in Scripture that there is 'no other name given under heaven whereby we must be saved' (Acts iv: 12). But I will answer you directly. God has revealed that the gospel of Jesus Christ will be preached to every creature. Those who do not hear it in this life, will hear it in the life to come. The idea that God's mercies extend only to the narrow sphere of this mortal life, is unworthy of Him whose 'tender mercies are over all His works,' and whose justice and mercy endure forever. When Jesus was put to death in the flesh, he was quickened by the spirit, and as the Scriptures tell us, 'He went and preached to the spirits in prison, which sometimes were disobedient when once the long suffering of God waited in the days of Noah, while the Ark was preparing' (I Peter iii: 18-20). This shows that spirits after they leave the body can be preached to and instructed. The purpose of this is shown by Peter in the fourth chapter, sixth verse. He says: 'For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.' Thus all mankind will have the opportunity of hearing the one true and everlasting gospel, either in the body or out of the body. It is the intelligent immortal entity in the body which receives or rejects light and truth and is the responsible being. It is no less a thinking, sentient, responsible person when out of the body than when clothed with mortality. The spirit can believe or disbelieve, repent or remain unregenerate, bow to the divine command or persist in rebellion. But the earthly ordinances belong to this material world, and therefore cannot be performed in spirit spheres. Yet Jesus declared, 'except a man be born of water and of the spirit he cannot enter into the kingdom of God.' Baptism, the laying on of hands and similar ceremonies must therefore be {115} attended to by some one on earth for and in behalf of the dead. This is what the Apostle Paul referred to when teaching the Corinthians the doctrine of the resurrection. He asked: 'Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead' (I. Cor. xv: 29). It is clear from this that the Corinthian saints understood baptism for the dead better than the resurrection of the dead. We do not, however, depend on that Scripture or any other ancient writing for this doctrine. It has been revealed from heaven in these latter days, and everything pertaining to that sacred ordinance has been made known; and the temples which have been erected by the saints in Zion, at immense cost, have been reared with a special view to the solemnization of ordinances in behalf of the dead." "But what will become of people who reject what you call the one only plan of salvation? Will they be doomed to eternal woe? Do you believe in everlasting punishment?" "Everlasting punishment is God's punishment. That is to say, as God is eternal and His law is eternal, there is punishment eternally ready for the transgressor. But the justice and mercy of God are also eternal. Therefore as every man is to be judged according to his works (Rev. xx: 12), those who are worthy of many stripes will receive their measure of that eternal punishment, and those who are worthy only of a few stripes will receive but their portion. Some will be forgiven in this world through repentance and obedience, others in the next world, and some will have to pay the uttermost farthing. (Luke xii: 47-48; Matt, v: 26; I. Tim. v: 24; Matt, xii: 32; I. John v: 16.) They who sin against the Holy Ghost by denying it after having received it, who wilfully sin against light and truth and become fully possessed of the evil one so that they cannot repent, are 'sons of perdition' for whom there is no redemption. They are doomed with the devil and his angels forever. All the rest will be brought forth in the due time of the Lord in the ages to come and placed in some degree of happiness and glory." "Do you believe then that there will be different degrees of glory in heaven?" "I certainly do. Will not justice so determine? Is not every man to be judged according to his works? Would it be right for the good, the true, the just and the pure to reap no fruit from their tree of righteousness? Is not every soul better for the doing of that which is right, and the worse for the doing of that which is wrong, and will God be less fair {116} and equitable than man? Have you not read what Paul says: 'There is one glory of the sun, and another glory of the moon, and another glory of the stars. For one star differeth from another star in glory; so also is the resurrection of the dead?' (I. Cor. xv: 41-42.) The glory of the sun, which is the celestial glory, is for those who receive the gospel, are baptized into Christ, remain faithful to the end, overcome all things, and therefore inherit all things, come forth in the first resurrection and are made kings and priests unto God and His Christ forever (Rev. xx: 4-6). They become like the Father and the Son, dwell in their presence and partake of their glory." "What do you mean by that? How can man be like God? Is He not a spirit without form, immaterial and incomprehensible?" "That is a dogma of spurious Christianity, mingled with vain philosophy. Jesus Christ was the express image of the Father. Man also is made in the image of the Father and the Son. Jesus Christ, after His resurrection, when he ascended to the Father, was in the same form and shape and appearance as when in mortality. Those who are in Christ are to be like him in every respect. (Heb. i: 3; I. John iii: 1-2; Phil, iii: 21.) God is a spirit; so also is man. (Job xxxii: 8.) But the Father is a person, just as the Son is, one being like the other in all respects. Jesus is a spirit, dwelling in a spiritual body; the Father is the same, but the Holy Spirit which proceeds from the Father and the Son permeates space and by it God is omnipresent. Our Father, the Father of Our Lord Jesus Christ, who is our Elder Brother, made us all after His own image and likeness (Gen. i: 27). It is strange that professing Christians who regard Jesus Christ as God and admit His personality, form and tangible shape, are horror-stricken when the Latter Day Saints declare that God the Father is a similar being, that statement being borne out by the Scriptures of the Old and New Testaments. The Father, the Son and the Holy Ghost, though one in purpose, design and act, are separate and distinct personalities. The Son came from the Father, prayed to the Father, obeyed the Father, went back to the Father and sat at His right hand, and sent the Holy Spirit after He left the earth to be a Comforter to His disciples. Jesus prayed that all who believed on Him should become one, as He and the Father are one (John xvii: 20-21). This shows that the unity of the Godhead is not identity of person, as many believe, and it is clear to those who understand, that Our Heavenly Father is an individual, just as Christ is, and we shall all be when brought into their {117} presence. We worship the Father, in the name of the Son, under the influence of the Holy Ghost, and expect to fully comprehend them all in the future and perfect state. This is life eternal, that they might know Thee, the only true God, and Jesus Christ whom thou hast sent' (John xvii: 3)." "You have spoken of the atonement of Christ for the sins of mankind, and yet you insist upon baptism for the remission of sins. How do you reconcile these two doctrines?" "There is nothing in them at variance with each other. The atonement of Christ was for two purposes. First, for original sin, that is, the sin committed by our first parents in the garden of Eden; and second, for actual sins, that is, those committed by mankind individually. Atonement for the first is unconditional, for the second it is conditional. The posterity of Adam had nothing to do with the atonement for that sin. Its consequence was death, not only to Adam, but to all his descendants. The atonement will bring life to every creature of Adam's race. 'For as in Adam all die, even so in Christ shall all be made alive.' (I. Cor. xv: 22.) 'The first man Adam was made a living soul, the last Adam was made a quickening spirit (verse 45). Jesus said, 'Marvel not at this, for the hour is coming in the which all that are in the graves shall hear His voice and shall come forth. They that have done good unto the resurrection of life, and they that have done evil unto the resurrection of damnation' (John v: 28-29). This shows that although every one who died through Adam's fall will be raised from the dead through Christ's atonement, 'some will be raised to everlasting life and some to shame and everlasting contempt' (Daniel xii: 2). This is because the atonement for actual sins committed by mankind was made conditionally, that is, conditioned on their reception of Jesus Christ as their Savior, manifested by obedience to His Gospel. The righteous and the wicked will all be raised from the dead, but they will then all be judged according to their works. 'He that believeth and is baptized shall be saved; he that believeth not shall be damned' (Mark xvi: 16). Remission of sin comes through the atonement. 'Without the shedding of blood there is no remission of sin' Heb. ix: 22). But this remission is given in baptism preceded by repentance and faith. The first condition is faith in Christ, the second is repentance, the third is baptism. That baptism is for the remission of sins. (See Mark i: 4; Acts ii: 37-38; I. Pet. iii: 21.) That is why baptism is essential and why Jesus told Nicodemus: 'Except a man be born of water and of the spirit, he cannot enter into the kingdom of God' (John iii: 5). The baptized, {118} repentant believer receives remission of sins, is a new creature and ready for the reception of the Holy Ghost or birth of the spirit. This, as I have explained to you, is conferred by the laying on of hands by men having divine authority. Thus you see remission of sins is through the atonement, but is given in baptism. And thus there is no discrepancy between the two doctrines." "But how do you understand this scripture, and others to the same purport, 'God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life?' (John iii: 16.) Does not that show that belief in Christ is alone sufficient for salvation?" "No, it does not, for verse 5 of the same chapter from which you quote makes birth of water and of the spirit essential. The key to this whole question is in the meaning of belief in Christ. Jesus said: 'He that believeth on Me, the works that I do shall he do also' (John xiv: 12). He also said: 'Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven but he that doeth the will of my Father which is in heaven.' Also he said: 'Every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man which built his house upon the sand' (Matthew vii: 21-27). 'Faith without works is dead, and it is only by works that faith is made manifest' (James ii: 17-26). Belief in Christ comprehends belief in His doctrine, manifested by obedience to His gospel. Any other kind of faith is spurious, dead and of no effect. Peter proclaimed Christ's gospel, being full of the Holy Ghost, and he taught the people first to believe in Christ, and when they showed faith and asked what they should do, he answered: 'Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost' (Acts ii: 37-38). If Peter had been a modern minister, he would have said in answer to the question, 'Men and brethren, what shall we do?'--as may be heard from almost every pulpit nowadays, 'Poor sinners, you can do nothing; Christ has done it all. Only believe and you shall be saved and heaven is yours forever.' But Peter taught Christ's gospel, which is a gospel of good works, proceeding from living faith. When Christ sent him and the other apostles to proclaim that gospel he said: 'Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you' (Matt, xxviii: 19-20). {119} "Paul is supposed to be the author of the doctrine of salvation by faith alone without works. But by reading his epistle to the Romans, which is quoted chiefly in that direction, it will be seen that it was the works of the law of Moses that Paul showed were insufficient, and that the first essential to salvation was faith in Christ, but not a dead faith; it was one that led to obedience, as Christ taught: 'Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God' (Matthew iv: 4). And that Paul believed in the efficacy of good works, Romans ii: 3-10, of which I shall quote but two verses: 'Tribulation and anguish upon every soul of man that doth evil, of the Jew first, and also of the Gentile. But glory, honor and peace to every man that worketh good, to the Jew first, and also to the Gentile.' There is nothing, in my opinion, so conducive to sin as the absurd and anti-Christian doctrine that mere belief in the atonement of Christ will absolve people of the grossest sins and crimes and fit them for the presence of Him who is pure and holy. It is a soul-destroying heresy, the invention of men and contrary to ancient as well as modern revelation." "It is generally supposed that the Mormons have lax ideas of morality and peculiar marriage customs. What is the truth of these charges?'' "There are no people in the world who have stricter ideas and rules concerning morality than the Latter Day Saints have. Sexual relations outside of marriage are considered a deadly sin. Violations of chastity are viewed as next to murder in enormity. Chastity is enjoined upon both male and female. A young man should be as pure as a young woman. One has no more license than the other as to morals under Mormon teachings. We believe that the union of the sexes in marriage is essential to perfection. 'Neither is the man without the woman, neither the woman without the man, in the Lord' (I. Cor. xi: 11). The celestial kingdom where God and Christ dwell is a state of perfection. Those who enter into that glory will be perfect. Therefore we believe in celestial marriage, which is eternal marriage--the marriage that was solemnized between Adam and Eve by the Almighty in the Garden of Eden. They were immortal beings. Death had not entered into the world. There was no sin, therefore there was no death. The immortal pair were made one flesh. No man could put them asunder. That was an eternal union. If they were separated by death, which was the wages of sin, they were reunited through the atonement of the Savior, and thus restored to their former condition. So, in the {120} resurrection they will not be married or given in marriage, for they were united in celestial marriage before they became mortal. The Lord has revealed in this age of the world that order of celestial or eternal marriage, so that what is sealed by it on earth is sealed in heaven, and remains in and after the resurrection. The husband will be restored to the wife and the wife to the husband, and together as one they will enter, if worthy, into the fulness of the glory of the Lord. If a man thus married should temporarily lose his wife by death, and should marry another by the same law, they would both be his in the world to come. Previous to the enactment of laws forbidding polygamy and punishing it as a crime, the church taught the doctrine of plural marriage, and to a small extent comparatively it was practiced under the most sacred covenants and obligations of chastity and purity. But since those laws, after much litigation and much suffering on the part of many persons, were declared constitutional by the supreme court of the United States the practice of marrying more than one wife, in violation of our laws, has ceased; the President of our church issued a Manifesto to this effect. No matter what may be preached or published to the contrary, what I say to you is the truth, which you can depend upon. Polygamous or plural marriages are forbidden by the constitution of the state of Utah and a penalty of $500 fine and five years imprisonment is imposed upon those who violate this provision. One of our doctrines is that we must obey the constitutional laws of the land. We, therefore, submit and leave the result with the Lord. But what God hath joined together, no man can put asunder. Therefore, marriages solemnized by His authority and commandment will continue, if the parties are faithful, in this world and in the world to come. But the parties are under solemn obligations to preserve themselves for each other only, and sexual crimes and immoralities are viewed by the Latter Day Saints with the utmost abhorrence." "What about heaven and hell? Do you believe when people die they go either to heaven or to hell, or do you deny hell and disbelieve in a devil?" "We believe in a personal Satan, as we believe in a personal Deity. The being who deceived Eve and tempted Jesus is a fallen spirit, the embodiment of the principle of evil as God is the embodiment of all that is good. A principle in the abstract is of no force or effect. There must be some being through which it is manifest. We do not believe in the mythological evil one with horns and hoofs, nor in a literal bottomless pit of fire and brimstone. But we believe that there {121} are many evil spirits who, under that being called the devil and Satan, tempt human beings and lead them astray if possible, and who are enemies to Christ and to the truth. They will eventually be banished from this earth when Christ's work of salvation is made complete. Hell is a place and condition of torment, in which the suspense and remorse and anguish of soul of the wicked, waiting for judgment and not knowing what their fate will be, is as 'the worm that dieth not and the fire that is not quenched.' This they will endure as long as justice demands, and until they repent and turn to God and are perfectly willing to obey Him. When they are released, in future ages, their destiny will be as they have fixed it themselves by their own acts and according to the eternal principles of justice and mercy extended by the all-wise Judge, the eternal Father. We believe in heaven as a place and a condition. This earth, when it is redeemed and restored to its paradisaic state, will be a heaven. Sin, darkness, sorrow, pain and death will be banished from it. The righteous in their glorified, resurrected state will dwell upon it in everlasting peace and joy. After it has been purified with fire and made a new earth, righteousness will dwell in it. The thorn and the brier having departed, the fig tree and the myrtle tree will bloom and bear fruit in the place thereof. The enmity between man and brute will be no more. There will be nothing to hurt or destroy. The flowers of Eden will blossom, the tree of life will bear its glorious fruits, the river of life will flow forth from the throne of God; the globe itself will be as a sea of glass mingled with fire. Christ will dwell upon it as King; the Father will visit it and grace it with His presence. Everything that is upon it, above it, around it and beneath it will be sanctified, beautiful and glorified, and praise to God and the Lamb will ascend from every part and from every creature, Satan and his hosts will be vanquished, and Adam and his posterity will be redeemed from the curse and everything that hath breath will glorify the great Creator; every knee will bow and every tongue confess that Jesus is the Lord, to the glory of God the Father, and He will be all in all." {122} TWO LETTERS TO A BAPTIST MINISTER. _Rev. J. Whitcomb Brougher, pastor First Baptist Church, Chattanooga, Tenn., delivered two sermons from his pulpit upon "Mormonism". They were tirades of falsehoods and misrepresentations from beginning to end; they were filled with much bitterness and hatred, and during one of his sermons he came as near advocating mob violence as he dared. These wholesale attacks called out the following open letters to the minister, which appeared in the Chattanooga News. (There have been many calls for copies of these letters, and to meet these demands they are now published in pamphlet form_.) Chattanooga, Tenn., Dec. 25, 1899. _Rev. J. Whitcomb Brougher, Chattanooga, Tenn_. My Dear Sir:--Upon my return from Chicago Friday evening my attention was called to an article in the Chattanooga _News_ of Dec. 18, 1899, purporting to be a partial report of a sermon delivered by you, in your church, the First Baptist, on the the subject of "Mormonism and Polygamy." I take it from what parties who were present have told me that the report is substantially correct. I am an Elder in the Church of Jesus Christ of Latter-day Saints, in charge of the "Mormon" Missionary work in the south, headquarters in this city, and as a representative of the people whom you have without foundation so unjustly charged with being all that is unholy, I feel it a duty, so far as possible in a short letter, to disprove your unwarranted attack. With a desire to be fair I hope, as a matter of justice, that you will deign to read and consider what follows as a reply to the very unkind things you have said about an honest, God-fearing people. There are two sides to every question, and the good book, which you claim to take for your "rule of faith and practice," says he that judgeth a matter before he heareth it is not wise. It is apparent, from the newspaper report, that you are either woefully ignorant of what the world is pleased to nickname Mormonism, or else you are filled with prejudice and {123} prompted by sinister motives. Certainly no intelligent, fair-minded person would make the statements attributed to you on that Sunday evening, in this enlightened age, if only a casual investigation of the subject in hand had been made. We admit that, like the Saints 1800 years ago, we are everywhere spoken evil against, and your sermon has the appearance of being conceived in the gall of bitterness, and contains all the earmarks of certain tracts that have been written and widely distributed by our enemies. The _News_ stated you handled the subject without gloves, and I trust that if occasionally, in the course of this letter, I exhibit the bare knuckles, you will not be offended. I assure you that my only desire in writing this is to set you right, if you are after truth, on the question of salvation; and to correct the general impression "can any good come out of Nazareth" created against my people by the many falsehoods circulated about them. Your first misstatement is that "Mormonism is based on a tissue of lies." Did you have the Bible in view when you said this, or where did you obtain the information? Had you, before delivering your sermon, ever conversed with a "Mormon?" Have you ever read any of our works, treating on the founding and the fundamental principles of the religion you are seeking to belittle and trample in the mire? You failed to quote any authority for this extraordinary assertion, and surely you would not go to the writings of a Methodist minister, or the writing of some enemy of Mormonism, as authority on our belief. If you wished to learn of the Catholic faith would it be fair to obtain your information from a Presbyterian clergyman? In all fairness should not the rule you apply to others apply to us? You have simply quoted from our enemies. By using that rule of reasoning we can even do away with the resurrection of the Master, for did not the Roman soldiers say that Christ was not resurrected, but that while they slept the friends of the Redeemer came and stole the body away? Only the friends of Christ said He was risen, and you build your faith on what our Savior and His friends said. In handling this question why did you not take the Bible, "the rule of your faith and practice," and expose "Mormonism" principle by principle? Perhaps you have profited by the experience of others before you and are too wise to undertake such a large contract? Our faith would be popular today if it had only a form of godliness, and we defy you or any other man to prove from the Bible, or the great book of reason, that "Mormonism is based on a tissue of lies." You say that Joseph Smith was an idle, vicious disreputable {124} young man, etc. Again, we ask from what source did you receive your information? Again the answer comes back, from our enemies. Joseph Smith was an honest, sober, industrious young man, and we furnish just as many reputable witnesses to this effect as you can furnish that he was the embodiment of all that was bad. Why, the enemies of our Savior said He was a winebibber, a blasphemer, etc. Did that prove Him such? In the case of Christ you would answer no, but in the case of Joseph Smith we presume you would say yes. According to a brass tablet, found in the year 1280 among a quantity of records of the Kingdom of Naples, in the city of Aquilla, Pontius Pilate sentenced Jesus to be nailed to the cross for six reasons, as follows: "1. Jesus is a disturber of the peace. "2. Jesus has taught the people sedition. "3. Jesus is an enemy of the laws. "4. Jesus calls Himself the Son of God. "5. Jesus calls Himself the King of Israel. "6. Jesus disturbed the worship of the temple by leading a mob of people with palms in their hands." This sounds very much like the usual charges made against Joseph Smith and the Mormon Elders, at the present time, does it not? Joseph Smith sealed his testimony with his blood. He was dragged before the courts of the land, by his enemies, some forty-eight times, and the courts always pronounced him not guilty. Go to the court records and see. His enemies admitted they could not reach him through the law, and declared that powder and ball should. Evidently you have heard of the Book of Mormon, for you mention it. Get one and read it, and then you will be better able to tell what the Latter-day Saints claim for that sacred book. You claim the Book of Mormon found its origin in the old Solomon Spaulding MSS. Your reference to this long since exploded theory as accounting for this book gives one who is the least bit informed a key to the ancientness of the falsehoods from which you preached your sermon. After you have read the Book of Mormon go to Oberlin college, Oberlin, O., and there examine the old Spaulding MSS., and compare the two; then, if you are wise, you will never rehash that old dried up argument again. The Book of Mormon does not conflict in points of doctrine with the Bible, and it gives a history of the people who once inhabited this continent, accounting for the origin of the American Indians. {125} You again display your ignorance of the subject in hand when you say that we place Joseph Smith above Jesus Christ. A greater falsehood never was told, but we are pleased to inform you that we believe Joseph Smith to be a Prophet of God, and that he was the instrument in the hand of God in restoring again the Gospel to earth. Is this a crime? If we believed more in Joseph Smith than in Jesus, would we not have named the church after him, as some of our enemies have named theirs after their founders, instead of calling it the Church of Jesus Christ of Latter-day Saints? You know on one occasion the Saints were asking Paul about the second coming of our Savior, and Paul, in second Thes. 2: 3-4, said that He (Jesus) was not to come until or except there should be a falling away first, showing that there was to be an apostasy from the Gospel. Space will not permit me to quote the many other passages in the Bible proving that there was to be an apostasy, and that in the latter days a restoration was to take place, as per the dream of Nebuchadnezzar, interpreted by Daniel, and according to Revelations, 14th chapter, 6th verse, the restoration was to be made by an angel. Now, if that restoration has not been made, it is yet to be made, and believers in the Bible at least should be looking for that angel which was to fly through the midst of heaven. No doubt you believe that we are living in the latter days, and we ask, is there anything unreasonable, especially if we consider Holy Writ, in our claiming that the angel seen by John has flown, appeared to Joseph Smith, and thus fulfilled the prophecy that the Gospel was to be restored? We can give you an abundance of Scripture to prove our point, and if you would read our literature you would have a much more intelligent conception of "Mormonism and Polygamy." To truth seekers, those who are willing to lay aside hatred, prejudice, and investigate, we say we are prepared to give reason and Scripture to prove every doctrine we advocate. Robert Ingersoll says, in his "Best Argument Against Christianity," that there is more proof for the miracles of Joseph Smith than there is for those performed by Christ. Another proposition laid down by you is "Its doctrines are likewise PERNICIOUS AND BLASPHEMOUS." Then you quote from the Journal of Discourses and dilate upon our belief in the materiality of God, etc. We are very sorry to know that you deny the existence of a God that is to some extent comprehensible, and you again make yourself ridiculous in the eyes of those who know something of both {126} sides of the question. You put it down as blasphemy to believe it possible that we, the children (remember children) of God, can become like unto our Father. Did you ever analyze "Our Father which art in heaven?" Your "rule of faith and practice" says man was created in the image of God. It further says that Jesus, our elder brother, was in the image of God, so much so that He said "he that hath seen me hath seen the Father." Why did He say this? Because Jesus was in the "express image" of the Father, and in seeing one, we would virtually see the other. Jesus had flesh and bones, a body like ours, and the Bible informs us that He ascended into heaven after His resurrection, having the same body that He had at the time of His crucifixion. Jesus was so much like other men that He was called the carpenter's son, and for daring to say He was the Son of God His enemies hanged Him on the cross. Now, as Jesus was like we are, and is like we are, having a body of flesh and bones, and is in the express image of the Father, must not God have a body of flesh and bones? How will you twist the Scripture to make Him out otherwise? What do you think of Jesus becoming so corrupt as to eat fish after His resurrection? Are you prepared to say He did not? Do you remember that the angel said (Acts 1: 11), "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen Him go into heaven?" Jesus went away into heaven with a body of flesh and bones. Do you think He will return, as promised, with a body of flesh and bones, or do you think He will be just a shadow? Now, is it blasphemy, according to Scripture, to believe God to be a tangible being, with body, parts and passions? Are we criminals, and to be ostracized from society, for believing in the Bible? We refer to a living, practical belief. In your researches of the Bible perhaps you have relied too much on "Commentaries" (private interpretations of the Scripture), and if you will call at our office we will be pleased to point out to you many essential truths which apparently have escaped your notice, and which space will not permit giving in this short communication. You will remember that the "wise men" took issue with Jesus, and that He chose the illiterate fisherman to be His chief Apostle. Is it not possible that the "wise men" of today might learn wisdom pertaining to salvation from the humble "Mormon" Elder? Pardon the digression. I said that you denied {127} THE EXISTENCE OF A GOD, and if the above is not sufficient I will now prove it to you. You are in a worse condition than the infidel, because the infidel says "I don't know," while a definition of your God implies a pure and simple "nothing," an "immaterial" being. You charge us with believing in a material God--"gross materiality" you call it, a God with body parts and passions, etc., which from what you have read above, you will see we are pleased to acknowledge. From your charge we can take it in no other way, and arrive at no other conclusion than that you believe in a God without body, parts and passions, and as the definition goes, nowhere present yet everywhere present, etc. The definition of your God REMINDS ME OF A STORY. At a circus one clown asked a brother clown if he had ever seen "nothing." The answer was in the negative. Well, says the first, I will show it to you; shut your eyes. The second shut his eyes and the first said: "What do you see?" The answer came "nothing." "Just as I expected," said the first; "you have seen it, open your eyes." Now, Brother Brougher, shut your eyes and what do you see? "Nothing," of course; well, that's him. The mysterious Santa Claus is "not in it" with such a being. Let me ask now seriously, can you conceive of anything "immaterial?" Pray how are we to know a being without a body, parts or passions? John says it is life eternal to know God, but it is a puzzler to figure out how we can know a being that is everywhere present and yet nowhere present. Are you not mistaken? Of course the things of God are understood by the Spirit of God, but it surely would take a very strong pair of spiritual spectacles to see a being that is nowhere present, without parts or body to see. Perhaps you will turn away from this in disgust, and impatiently say that I don't understand the beauty of your God, but how can I understand the beauty if it has none? Can you figure anything but zero out of it? Come, be honest (if you can't be decent), and forsake your idol. There are many passages in the Bible to prove that GOD HAS A BODY, PARTS AND PASSIONS, flesh and bones, just as have His children. For instance, Adam heard the voice of the Lord, Gen. 3: 9-10. He must have a voice. God talked with Noah, Gen. 8: 13-21, and remembered, Noah, 8-1. So He must have a mouth, tongue and a memory. {128} Abraham ate and talked with the Lord, Gen. 18. Jacob saw God face to face. Moses talked to Him as one speaks with a friend, Ex. 33-11. Moses saw His back parts, Ex. 23; the heavens are the works of Thine hands, Heb. 1: 10; and John says in Revelation, first chapter, that God has a head, and that He has hair like wool. From these passages we learn that God has a face, back parts, head, hair, hands, etc., and it ought to be conclusive evidence of God being a reasonable being. Then the Bible is full of passages telling us of the love, mercy, hatred, etc., of our Father in heaven, which are all passions, are they not? We have only referred to a few quotations on this point, but before closing the subject I cannot refrain from quoting Deut. 4: 28, which says "that the time should come when the children of Israel should so far degrade themselves as to worship gods, the work of men's hands, wood and stone, which neither see nor hear, nor eat nor smell." Can you get any inference from this Scripture other than that God is possessed of all these faculties? Are you certain you are not an Israelite, come to fulfill the above prophecy? Can you show one passage of Scripture to prove that God has neither body, parts, nor passions? No, you cannot. You make the terrible charge that WE BELIEVE IN MANY GODS. We solemnly plead guilty to believing in many Gods. If this is a crime it is time for a new translation of the Holy Scriptures. Does not the good book say "and God said, let us make man in our own image?" What are you going to do with the words "us" and "our" in this Scripture? Does this not prove a plurality of Gods? Ex. 15-11 says "who is like unto Thee, O Lord, among the gods?" Deut. 10-17: "Lord, your God is God of gods and Lord of lords." Paul also refers to the King of Kings and the Lord of Lords, 1 Tim. 6-15, also see 2 Chron. 2-5, Psalms 86-8, Dan. 2-47, Dan. 4-8, Dan. 11-36. If you desire any more Scripture on this subject we will be pleased to give you chapter and verse. Notwithstanding we believe that there are many Gods, we worship only one God, the Father of Jesus Christ. Our enemies do not put it in this light, do they? The Devil is anxious to have you believe a lie and be damned. You next prate about "Mormonism" being "A SYSTEM OF LUST" and that "social purity" is almost an unknown quantity in {129} Utah, and sing the old familiar song about polygamy. Don't you think you could do better by looking closer to home? If the truth were known you would probably find more polygamy (on the European plan) than ever was known among the Mormons (on the Patriarchal plan). In fact, you say adultery and fornication are destroying the nation. We agree with you that these evils exist to an alarming extent, but most emphatically deny that there is any more cause, at least, to make the Mormons a special object of purity work than there is to purify other communities. If Mormonism is indeed a monster, as you claim, and if social purity, as you assert, is almost unknown among us, then what a horrible condition the Mormon people must be in. But stay; the Master says "By their fruits ye shall know them." Mormonism goes into the entire civilized world, and in this age, as in the days of Christ, it is the poor, and you will claim the ignorant, who embrace it. Very well, Mormonism takes them to a place where you claim social purity is almost unknown; what a horrible condition these poor, ignorant, deluded creatures must be in in a few years. Now, listen, Brother Brougher: 90 per cent, of the Mormon people LIVE IN THEIR OWN HOMES and upon their own farms. Utah stands equal to Massachusetts in education--the rate of illiteracy is about 3 per cent. She stands head and shoulders above 90 per cent, of the states in the union when it comes to educational facilities, and until the advent of what you call civilization came to Christianize us poor heathens, there were no brothels or saloons in Utah. And yet, social purity, you say, is almost unknown among us. I leave the public to judge the tree by its fruits, and in passing your wholesale libel upon men, women and children, will drop you by saying "from the abundance of the heart the mouth speaketh." To your heart let me say "thou shalt not lie," and "thou shalt not bear false witness," while to your mouth let me prescribe soap and water. I do not care to DISCUSS POLYGAMY with you, because there is a law in Tennessee against teaching it, and punishing those who do teach it; we should obey the law, and right here let me inform you that the twelfth article of our faith reads: "We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring and sustaining the law." This part of our religion is taught and as carefully kept as any other part of our religion. However, {130} Roberts will be cast out of the House of Representatives, and you ministers who are to receive congratulations for accomplishing this mighty victory over B. H. Roberts should keep your sleeves rolled up until you succeed in also banishing the polygamous Bible from the national headquarters. The Bible teaches polygamy, and, looking through your eyeglasses, is therefore antagonistic to the "purity of the American home," and a law breaker, in the state of Tennessee. I enter this complaint against the Divine record, and will now proceed to convict the prisoner at the bar. In accusing the Bible of being antagonistic to purity in the American home, by charging that it teaches polygamy, I ask that, in addition to the evidence which I shall produce, all the evidence introduced against Roberts be accepted and made a part of the case. Now, if I can establish that the Bible is a teacher of polygamy, I contend I have made my case, and ask that the law be enforced and the offending parts of the Bible cast out. Abraham was a polygamist and the friend of God. God knew he was a polygamist when He made him His friend. Jacob had four wives, and their polygamous sons, we are informed, are to be honored by having their names inscribed over the pearly gates of the beautiful city. Suppose you were to fool Saint Peter and get into heaven, how would you feel clasped to the bosom of the polygamous Abraham? Do you suppose that you can sufficiently humble yourself to go in at one of those polygamous gates and mingle with the polygamous sons of Jacob? Moses had more than one wife, and yet he was a Prophet of God. Just think of a polygamist leading the chosen people of the Lord. All the Judges of Israel and all her chosen kings which were appointed by God, including Saul, David and Solomon, were polygamists, and the descendants of these polygamists were highly honored of the Lord. The Prophet Samuel, and even Jesus, our Saviour, came through polygamous lineage. The Bible also says that polygamous relations shall exist in the last days when men would become decimated, that their scarcity would cause seven women to take hold of one man and desire to be called by his name to take away their reproach, Isa. 4-1. Are we not informed that David did not sin except in the case of Uriah, the Hittite? Did not the Lord say through Nathan the prophet that He, the Lord, had given David Saul's wives? If all these parties could find favor with God, although they were polygamists and God knew it, would it be unscriptural to believe that polygamists might find favor with our Heavenly Father in these days? The Bible does not say that we shall have no more than one wife, {131} and can we get anything else out of these instances than that the Bible sanctions polygamy? Of course you will say that Paul says a Bishop is to be the husband of one wife, but we ask does he say a Bishop cannot have more than one wife? Now, from these passages of Scripture, I ask that the prisoner, the Bible, be convicted and be punished under the laws of Tennessee. We are charged with being "DISLOYAL AND UN-AMERICAN." To substantiate this statement would you bring forth the record of the famous Utah batteries in the Philippines? Or would you point to the Mormon battalion in the war with Mexico, or to the raising of the Stars and Stripes on Ensign Peak, when the Mormon Pioneers entered Salt Lake valley? Kindly furnish proof. Your rule of faith and practice says "by their fruits ye shall know them," and we are perfectly willing to be judged by that rule, in loyalty as in all other things. To create a greater impression upon your hearers, I am also informed that you said we would be willing to pay the railroad fare of any of the fair mothers and daughters of this land to Utah, if they could but be induced to identify themselves with the "monstrous and destroying system." Did you believe that when you said it? We again ask for proof. Remember that the burden of proof falls on the accuser. This is only another of the falsehoods circulated about the Latter-day Saints, and you cannot point to a single instance. We do not coax, or persuade, or inveigle people into our church. We lay before them the principles of the Gospel, and if they want to accept them, all well and good, we rejoice over it; but if they do not choose to accept it, we do not send them to the bottom of a bottomless pit, there to fall into a lake of fire and brimstone and burn, and sizzle and fry forever and forever. Your hell is as big a monstrosity as your God. Incomprehensible, unfathomable, beyond the bounds of time and space, reason and everything else. I must not forget the preface of your remarks to the effect that there were some things about the "Mormon" church that MUST BE GIVEN UP before it could be looked upon as a Christian church. What constitutes a Christian? Is it not one who lives up to the Gospel of Christ? We are very anxious to be set right; if we are wrong, we would like you to take your "rule of faith and {132} practice" and point out to us wherein we differ with the Bible. I have made somewhat of a study of the teachings of our Savior and would be pleased to have you answer the following questions, keeping in view the injunction of Isaiah, "to the law and to the testimony, and if they speak not according to these words it is because there is no light in them;" also the word of Paul to the Galatian Saints to the effect that if any man preach any other Gospel than that which he preached, let him be accursed. First, where does the Bible give you authority to call your church "The First Baptist?" In Ephesians 5: 23-24 it is recorded as wives take husbands' names, so the church takes the Savior's name (Jesus Christ); how do you harmonize that passage with the name of your church? Can you find any other name given God's people than "Saints" of the Most High? WHO CALLED YOU TO PREACH? Paul says, Heb. 5-4, "and no man taketh this honor unto himself but he that is called of God as was Aaron." Remember Paul says "no man," and you know Aaron was called by revelation through a Prophet of God. Were you called by a Prophet of God? If you say the Bible gives you authority to preach, then "any man" can get a Bible and thereby have authority to preach, baptize and minister in the ordinances of the Gospel. On the same principle, and with as much propriety, I could purchase a law book and set myself up to be a justice of the peace, or Governor of Tennessee. Is this not so? "Now, therefore, ye are no more strangers and foreigners, but fellow-citizens with the Saints, and of the household of God; and are built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief corner-stone in whom all the building fitly framed together groweth into an holy temple in the Lord." (Eph. 2: 1.8-21.) No one will dispute that the foundation of Apostles and Prophets is revelation. Christ said to Peter: "Upon this rock I will build my church, and the gates of hell shall not prevail against it." Is your church founded on revelation--living, modern, and not dead? "And He gave some, Apostles; and some, Prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, etc. (Eph. 4.) Have you Prophets and Apostles in your church? These officers were {133} to remain in the church until "we all" come into a unity of the faith. ARE WE TO A UNITY? Surely you and I are not in a unity of the faith, and what about the hundreds of other denominations claiming to be the true followers of Christ? Do we need perfecting and edifying? If so, we must need Prophets, and Apostles, and all the other officers mentioned by Paul, to perfect us, and to keep us from being driven and tossed to and fro by every wind of doctrine. Can you find any Scripture changing this order of things? You cannot. Do you believe that signs shall follow the believers, as recorded in Mark, 16th chapter? We have no record of this promise to the believers being repealed, and Paul says (I Cor., 13th chapter), that spiritual gifts were to remain in the church until that which is perfect is come. Has perfection come? Peter says (Acts 2: 38) that baptism is for the remission of sins. Do you believe it? You teach that BAPTISM IS NOT ESSENTIAL to salvation, and that it is only an outward sign of an inward grace. Jesus says, Mark 16: 16: "He that believeth and is baptized shall be saved: but he that believeth not (and consequently is not baptized) shall be damned." Peter commanded the people on the day of Pentecost to be baptized. Peter was the chief Apostle and had the power to bind on earth and it should be bound in heaven. Does this not make baptism a command of God? If it is a command of God is it not essential to salvation? If this is not essential, why not do away with that part of the commission which commands His disciples to go and preach? Are you sure the teachings of your church are in strict accord with the Divine record? James says, 5: 14-16: "Is any sick among you, let him call for the Elders of the church; and let them pray over him, anoint him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." Do you call for the Elders? You took for YOUR SUBJECT LAST NIGHT "If Christ should come to Chattanooga, where would He go?" Now, Brother Brougher, stand up. If He should come, where would He go? He commanded that His Gospel should be {134} made free and His ministers should travel without purse or scrip. If He were hunting for His friends, would He call upon those who declare that His promises have fallen to the ground unfulfilled, and that the blessings do not follow the believers? He has placed Apostles and Prophets in the church, with a decree that they should remain until we all come to a unity of the faith. Would He call those His friends who declare "they are no longer needed and are not to remain until we all come to a unity of the faith?" He told the generation to whom He came (1800 years ago) that their great sin consisted in worshiping dead Prophets, while they persecuted those who believed in living oracles. Would He call on those who engage in the same business today? He never resorted to abuse for an argument. If He came would He love those who do? He was not a character assassin. Would He love those who are? But stay, we do not know where He would go, or whom He would call upon, because when He was here before, He said: "I came not to call the righteous, but sinners, to repentance," and He might say that His mission was not entirely finished, and we cannot tell where He would go, but you might possibly see him. Now, Brother Brougher, just a word. Did you ever listen to an argument against "Mormons" from the standpoint of Scripture and reason? No, you never have and you never will. Did it ever occur to you that it was a most cowardly ambition which induces you to attack a party in a place and at a time when retaliation would have been anything but decent? If so, will you grant us the privilege of defending ourselves from the pulpit and before that congregation which were so disgraced by your tirade on Sunday evening? Now, in conclusion, let me say that we are not here to stir up strife, but we propose to defend ourselves whenever attacked; so I close, wishing you a merry Christmas and a happy New Year. BEN. E. RICH. Chattanooga, Tenn., Dec. 25, 1899. _Rev. (?) J. Whitcomb Brougher, Chattanooga, Tenn_. My Dear Sir:--Your second installment of abuse, falsehood and misrepresentation, called "Is Mormonism Anti-Christian," I see, by the _News_ of Jan. 1, was duly delivered, as per previous announcement. As some well-meaning people might take your performance in earnest, I hope you will take it in {135} good part if I make a brief reply before the incident is closed. I am glad that this is a country of free speech, free thought, and religious liberty, even though narrow-minded religious bigots cannot comprehend this basic principle of our heaven-born government, and sometimes abuse it. American history tells us that during the revolutionary days of America's struggle for independence the British once had Gen. Marion and his little band of struggling patriots surrounded; that the British, in order to tantalize the starving patriots, fired wheat from their cannon into the American camp, and as I have authentic evidence of having descended from one of those hungry defenders of the flag, and also that I have proof, beyond truthful contradiction, that my progenitor was once a member of George Washington's body guard, I trust you will have no serious objections to my calling myself an American by birth, and entitled to a small portion of the freedom of speech and thought guaranteed to Americans by our constitution. Should there be any objections upon the possible ground that your progenitors possibly have been on the other side of that fight, I pray you to let family feuds, for this occasion at least, be buried. No people on earth love liberty and true Americanism more than my people, and no people realize to a greater extent that the favorite weapons brought against truth are, generally, ridicule and billingsgate; and in a vain attempt to successfully answer my former letter you liberally employed this unsavory method with the hope of laughing the case out of court. We have not been accustomed to throwing mud in order to bolster up our cause, but in this case, if I should stoop to a little ridicule, avoiding slush, I hope you and the public will pardon me. I understand from parties who witnessed your performance last Sunday night, that the recital of your little piece would have done much credit to a Punch and Judy show; but, shorn of its stagey effects and set in cold type, without even a moving picture accompaniment, I hope that I may be forgiven if I do not fully appreciate the force of your masterful (?) logic. I have no doubt that the thinking people of this city can, without any assistance, distinguish between inflated sophistic bombast, and logic; but a little airing and brushing always takes away the mold, removes the rubbish and gives things a more healthful appearance. Now, as the physician said to his patient, "just hold still, and I will not insert the knife deeper than is absolutely necessary." You claim to be a true representative of the meek and lowly Master, who said He "came not to call the righteous, but sinners, to repentance." You are loud in condemning "us" as {136} sinners; yet you said, in your letter to the News, announcing your attack upon me and my faith, that you were not here to convert the Latter-day Saints, that the work was not worth the candle. How very Christ-like! What a humble follower of the Lamb, and how faithfully you endeavor to follow the example of the Master, who said there was more joy in heaven over one sinner who repenteth than over ninety and nine that needed no repentance; but pardon me--I had forgotten that we are now living in modern times, and are told by such eminent divines as yourself that the Bible does not mean what it says. In the same letter, mentioned above, you also declare you are not here for the purpose of proselyting, which means, of course, that you do not intend to waste your time by calling anyone to repentance. In view of this, may I ask, is your mission here simply to love Jesus for $1,800 per year, and not for a blessed cent less? Great man! Paul told Timothy that the time would come when they would heap to themselves teachers, having itching ears, and I suppose it becomes necessary, in order that these words might be fulfilled, for some one to be engaged in tickling ears, even though it becomes rather expensive. Of course I understand that the march of progression changes things, and perhaps this doctrine of Christ, that "the physician is not for the whole but for the sick," has evolved as completely as the Golden Rule, for we now have it, at least to a very large extent, "Do others or they will do you, and do it first." The theory is just the same as it used to be, but it is only, as you say, "symbolic or a figure of speech," the practical part having been done away with--"we have no need of thee." Through force of habit (we presume), in your brief note to the _News_ you again charged us with creeping into houses and leading captive silly women, laden with sins, etc. Knowing it impossible to furnish proof, you hide behind the miserable subterfuge that you have only time to sound the key of warning. Our challenge still holds good that you cannot point to a single instance. You think it a shame and a disgrace that Chattanooga is the headquarters for our missionary work in the south, and no doubt if the solid element of this community, as you assert, thought likewise, you would favor and advocate burning us at the stake. However, as you are a newcomer here, I feel that you are excusable, in a measure, for this rash and un-American statement. We know, as well as you, like our Master and the Former Day Saints, we are not popular, and we can also take consolation that in the world's history {137} non-conformists to popular opinion have always been placed in the selfsame category. For a good many years, over twenty, we have had our headquarters here, and it is strange that, before your advent, the good people of this city did not discover that we were a disgrace and a detriment to this city. During the time we have been located here we have been associated, in a business way, with not a few representative men of Chattanooga, and believe we enjoy their confidence as being honest, paying our bills, etc., and have heard no complaints of any of them missing their wives or daughters, or of any charge being lodged against any of our representatives of conduct unbecoming true ladies or gentlemen. Our expenditures in this city amount to something like $25,000 per year, and I may be excused for mentioning this item, in that you mentioned money on Sunday night in various ways. I wish briefly to explain this, knowing full well your ambition to misjudge and misrepresent us in this, as in other matters. We have laboring in this mission about 500 Elders, sometimes more and sometimes a little less, and in coming here they are called from the plow, the smithy, the work-bench, the machine shop, the counting room, the mine, and the various avocations of life. Some of them leave lucrative position, worth to them, in some instances, one or two thousand dollars per year, or more, while others again are the sons of poor widows and men of humble circumstances financially, but all willing to battle for the Gospel. Now, these men leave their homes, all that is dear to a human, and come among strangers, unto them, a strange land, to preach an unpopular doctrine; to be hated and despised, sometimes brutally treated, because of their convictions, traveling without purse or scrip, and depending upon God to raise up friends to give them a place to sleep and something to eat. These men give their time to the church free of charge, and pay their own expenses, such as clothing, railroad fare, literature, etc., necessary to carry on their work. When an Elder arrives in this city he is assigned to his field of labor, and remains in the field usually from two to three years; when, in the course of his labors, it is necessary for him to have books, tracts, clothing, and other supplies, he sends here for us to send him these needed articles, while the money to pay for the same, if the Elder is unable to bear the expense himself, is forwarded here by relatives and friends, or in some cases by brothers and sisters in the church at his home. This explains how we dispose of money in this city. Some of our Elders have been shot to death by mobs, some {138} have been cruelly beaten, while others have died in the harness of natural causes. Could you do as these men do for your religion? Could you stand to be held up to the derision of the world, leave a comfortable home and work without a salary, derided by such men as yourself, and your mother charged with being worse than a harlot; all for the love of the Master's cause? Some of our Elders now in the field were with the rough riders in the late war with Spain, others were with the Utah batteries in the Philippines, and some of them returned home about the time the call to arms was sounded, in just enough time to discard their Prince Albert coats and don the uniform of Uncle Sam. Is this disloyalty? Could you do as much for your religion and your country? We try to mind our own business, and if the good people of this city or any other place do not care to come out and hear me or any other Mormon Elder preach, that is their business. All I ask is fair play and nothing more. Giving the people an opportunity to hear the Gospel is a large part of the mission of a servant of God, and when it has been preached in all the world for a witness, then shall the end come, then will it be said, as it was said once before by our Master, "how oft would I have gathered you, but ye would not." I remember, too, that Jesus said: "Wide is the gate and broad is the way that leadeth to destruction, and many there be that go in thereat; while straight is the gate and narrow is the way which leadeth unto life, and few there be that find it." Christ also said that people would kill His disciples and think they were doing God's service, and that all who would follow Him must needs suffer persecution. Are you persecuted? Is it right to look for the true Church of Christ in popularity? When a church becomes popular and persecution ceases, one of the promises of our Savior ceases to be fulfilled, for persecution is one of the marks by which we are to know the true church, says the Bible. Don't you think it is time to begin to look for the cause of the trouble? What do you really sacrifice for the cause of the Master? You misunderstand me when you try to make believe that I claim my arguments are new. They are old, very old, and are the same as those used by Paul and Peter. I hope you will not misrepresent me on that point again. They may not be Christian, in the accepted use of the term today, but, {139} according to Scripture, they were accepted as Christian over 1,800 years ago. I did not think I hit so hard when I asked for a chance to give my side of the story before your congregation; I have always been taught to hear both sides before passing judgment, and perhaps it might not be amiss to say here that it is somewhat of a custom among my people to loan, as you would put it, preachers of other denominations their churches, congregations, and a choir to sing for them. There would be no objection even to the Rev. Dr. Talmage, so lovingly quoted by you, preaching in our great Tabernacle at Salt Lake City, if he desired to do so, and be furnished with a congregation numbering thousands and a choir of 500 voices to sing for him. I thought your superior (?) Christianity would make you as fair and generous as the despised Mormons, but I see I overestimated you. Our large Tabernacle at Salt Lake City seats from ten to twelve thousand, our organ is second largest in the world, and our choir, as I stated above, consists of 500 voices. We think our singers are of the best, as they were given the second prize at the world's fair (the first prize being carried off by the famous Welsh singers). No minister of good character has ever been denied a hearing in that building, and among the many who have occupied our famous pulpit I mention the following prominent churchmen, representing various denominations: Bishop Kingsley, of Ohio. Rev. A. N. Fisher, of Nevada. Dr. Tiffany, of Iowa. Dr. Allen, of Wyoming. Rev. Hiram McKee, of Missouri. Dr. J. H. Vincent, of New York. Gen. Booth, of the Salvation Army, London. Mr. D. L. Moody. Dr. Reiner, of New York. Perhaps these eminent divines would have been refused a hearing had the Mormon people been as narrow and contracted as some of their enemies. When you advise your congregation not to go to hear us, is it not good proof that you are afraid to have your people find out the truth about us and learn the true nature of our faith? As expected, you made no effort to expose the principles we teach from reason and the Scripture; you claim it would take a lifetime to expose the errors of Mormonism. Well, {140} now, Brother, don't you think you are a little bit inconsistent? Did you not speak before you thought? Just think what would be accomplished if you could only prove Mormonism to be false. We are informed by our enemies, and they preach it to the people, that the very existence of our government and free institutions is threatened by this Mormon octopus, and often has it been pointed out, by preachers and politicians, that we already control four or five states, almost a sufficient number of senators to give us a balance of power in the United States senate. Then the Rev. T. C. Iliff, and other of our enemies, who are proselyting in Utah, say if it were not for our leaders we would be good people; and that it is our priestcraft that makes us bad; fully admitting that they think we have a soul to save. Don't you think you could afford to try and call us to repentance? Is it not worth the candle? Inasmuch as Dr. Iliff was in this city a few months back, lecturing on Mormonism, soliciting donations, is it not possible that some of Chattanooga's good people gave of their means to be used in converting us "heathens," and no doubt we were considered "worth the candle?" Would it not be well worth a man's life to prove Mormonism false, if it would save the nation from going to pieces and be the means of saving some 300,000 or 400,000 or more souls for Jesus? Ministers all over the country are crying that thousands are being won over to the Mormon faith every year, and would it not be worth the candle to check this mighty stream of human souls, which, as you say, "are going to certain destruction?" As to Joseph Smith, you rehashed the same old stuff, which I have already answered, but I should have thought you would have remembered to tell the people, in your eagerness to be fair, what such men as Josiah Quincy, George Bancroft, the historian, and other prominent and well known men say. In another column we have taken pains to give a few sayings in our favor from men of undoubted veracity, but as they are not clippings from your style of authors perhaps they will not suit you. However, they will go to show that there are two sides to this question, as well as every other question. On the Book of Mormon you manufacture another Spaulding story with a hope of covering your defeat on this point, but we want to say to you here that the manuscript of Oberlin college is the very manuscript of which it was falsely said years ago furnished the inspiration for the Book of Mormon, and as President Fairchild said in his affidavit and account {141} of the manuscript published in the New York World, the opponents of Mormonism will have to look elsewhere for an explanation of the Book of Mormon. You admitted to two of our young men who called on you a few days ago, that you had never read anything about us except from our enemies. Solomon says he that judgeth a matter before he heareth it is not wise. How Solomon-like you are. You felt very badly because I did not break the law, so you could prosecute me for teaching polygamy, didn't you? You remind me of a booby, who, in playing with his big brother, cried out, "Ma, he won't let me hit him." Solomon and David both sinned, we admit, but you took special pains not to tell the audience "when" they transgressed. But then this was necessary in order to keep your "clay brick" logic from going to pieces. Does the fact that God has a body, parts and passions, debar Him from being an intelligent being, omnipresent, etc.? The glory of God is intelligence, and He, being a real live God, and not a nonentity, would His materiality prohibit Him from controlling the intelligences for the just governing of His children and the universe? Let us look at your syllogism. "A brick is made of clay, a man is made of clay, therefore a man is a brick." Now let us construct one from the Bible, taking care to have our premises correct. "All sons are in the image of their fathers, Jesus was a Son, therefore He was in the 'express' image of His Father." Now, Brother Brougher, what was the image of His Father? Jesus had a body of flesh and bones--can you explain or ridicule it away? If the words "God is a spirit" mean that He has neither body, parts or passions, then are we to dispense with our body, parts and passions in order to worship Him in "spirit" and in truth? When you find some quotation in the Bible that suits your idea, you seem to be willing to take the words literally. If the symbolical or figurative parts of the Bible are so plain, why is there such a wide difference of opinion, among the learned even, as to its teachings? I remember that Peter declared that "no prophecy of the Scripture is of any private interpretation." I do not mention this by way of belittling your great knowledge of interpretation and for calling me a fool for taking the book literally, but speak of it that the public might know how ignorant and how very little Peter really knew about how to read the Bible. You say Mark 16: 16 is spurious, to justify yourself in not believing baptism to be essential to salvation, don't you? {142} "Only believe and you shall be saved;" you may just as well say to the farmer, "only believe in planting and your crop will grow." But let us see where your declaration "that this part of the Bible is spurious" leads us. There are other passages of Scripture which say baptism is essential to salvation. Are they also spurious? John 3: 5 reports Jesus saying to Nicodemus, "except a man be born of water and of the spirit, he cannot enter the kingdom of God." Matthew says, 3: 13-15, that it was necessary for our Savior to be baptized in order to fulfill all righteousness. Jesus also says, Matt. 28, in giving the Apostles their commissions to go to teach all nations, baptizing them that believe; and Paul also enumerates in Heb. 6 that baptism is a doctrine of Christ. We are told that it was necessary for Paul to be baptized, likewise the jailor, the people at Ephesus, the people at Samaria, the eunuch, and even a man as just as was Cornelius could not escape, and according to St. Luke, "some rejected the counsel of God against themselves, not being baptized." According to the practice generally in vogue, is it not about time for a revision of the Bible, that the offending parts may be cast out? Ought you not to use your potent influence to accomplish this end, as I contended in my former letter? You charge me falsely with misquoting Mark 16: 16, because I placed within the quotation an interpolation in brackets, and if this is misquoting I surely had no intention of doing so. Any school boy would have known that the words in brackets were mine. You say the passage does not mean what my interpolation indicated, but you failed to point out what it did mean. Look at it again, even if it is spurious and of no consequence. The words "belief" and "baptism" are placed on even terms by our Savior, and there is no other conclusion but that the believer must be baptized (unless it is one of your figures of speech). This being true, the unbeliever very naturally would not be baptized and be damned, as Christ says, in consequence of unbelief and nonconformity to this ordinance. Really, brother, over whose "shop" should the sign "All kinds of turning and twisting done here" be placed? I am perfectly willing to leave that to an intelligent public. You entertained your congregation last Sunday evening by relating to them a pretty fable about a jackass, who was in the woods braying. It was nicely related and caused much laughter and mirth; and no one could become offended by a jackass story; therefore, kindly allow me the same privilege, Brother Brougher, as I also have a jackass story. "Once upon a time" there was a jackass who imagined he {143} was preaching the same Gospel that was taught many hundreds of years ago; he stood before a large, fashionable congregation of people and started to bray. He opened his mouth and said: "Oh, money, oh, money, thy praises I'll sing; thou art my Savior, my God and my King; 'tis for thee that I preach, 'tis for thee that I pray, and make a collection twice each Sabbath day. Money's my creed, and I won't pray without it, the heavens are closed against those who doubt it This is the essence of popular religion, come regular to church and be plucked like a pigeon. I'll have carriages, horses, servants and all, I'm not going to foot it like Peter and Paul; neither, like John, feed on locusts and honey, so out with your purse and down with your money. I gather my knowledge from wisdom's great tree, and the whole of my trinity is D. D. and C.; dimes, dollars and cents are all that I crave, from the first step on earth to the brink of the grave. In the cold earth I may soon be laid low, to sleep with the just, that have gone long ago; I shall slumber in peace till the great resurrection, and be first on my legs to make a collection." Then he blessed the contribution boxes and the show closed. Now, dear brother, don't you think that my jackass story equals yours, and contains a better moral? I am sure it is just as funny; so now we are even, on jackass stories, anyhow. We see how careful the nations of the earth are in throwing their protecting arms around the principle of authority; how careful they are that all representatives acknowledged by them are endowed with proper authority from their respective governments. In this nation of ours no man has the right to initiate a foreigner into the government unless he be endowed with authority, beyond the question of a doubt; the government would undoubtedly punish any man who might read of a commission given to others, and then take the authority unto himself to initiate foreigners into the government of the United States. We see the same careful protection thrown around the principle of authority throughout the different states of the union; throughout the different counties of the state, and throughout all the different cities of the various counties. All will admit that without this strict attention to authority, there would be no law, no order and no protection. Out of all known governments the great government of God, according to our opinion, is the only one that treats the principle of authority in a careless and reckless manner. Anciently a prophet of God, through the principle of revelation, called Aaron to the ministry; at a later period, an Apostle of Jesus {144} Christ said that no man was to take this honor unto himself save he be called of God, as was Aaron. Yet men of our day will read where men were commissioned by Jesus Christ eighteen hundred years ago, with authority to initiate foreigners into the great government of God, and by virtue of that authority, given to others, they take the honor unto themselves; while declaring that the great God has sealed up the system of revelation; and through the heavens, as you say, being as brass above our heads, no man can be called, as was Aaron. In the face of all this, any man purchasing a Bible, which contains that commission once given to others, imagines he is called of God to preach the Gospel; and the result is we are living in a babel of confusion; God says "He is not the author of confusion." Of course I realize these words of mine will have no weight upon you, but they may be read by some fair-minded, thinking man, who may stop, ponder and investigate. By innuendo you advocated mob violence in your sermon last Sunday night. Do you think it was becoming to a man who professes to be a representative of the meek and lowly One whose mission was peace on earth and good will to man? In carefully looking over the history of this Mission for a number of years back and noting the number of mobbings to which our Elders have been subjected, and the number is not small, we find by careful comparison that 90 per cent of the mobbings have been led in person or inspired by so-called Christian ministers. Do you think you were serving God on the Sabbath when you so nearly sanctioned brute force against a people who have never harmed you or any of the good people of Chattanooga? Do you really believe that such a course will make you popular with the liberty-loving and law-abiding population of your new home? Think over the matter carefully and perhaps you will admit you over-reached yourself a little. You took for your text, "Answer a fool according to his folly." In closing allow me to respectfully present you with the words of our Master, "He who calleth his brother a fool is in danger of hell fire." Respectfully, Ben E. Rich. {145} MORMONS AND MORMONISM. The Mormon People, Their Industry, Education and Morals--What is Thought of These People by a Non-Mormon of Many Years' Residence Among Them. Lecture by Charles Ellis, a Non-Mormon. No cause has so often led to strife as bigotry of religious devotees. In no name has hate so largely gathered harvest of death as in that of God. No prophet ever proclaimed a new word of the Infinite who was not met with abuse. Many of the noblest men who have stood God-tongued on earth have received not only vilification, but martyrdom. Not one of them has escaped the cry of "infidel, atheist, impostor." Even Jesus was crucified as a malefactor. His simple religion of love for God and to man was lost in a cobra-filled jungle of theology. For more than 1800 years Christianity has not been the religion of Christ. The Christianity that boasts of having civilized the world is a mass of dogmatic bran that makes poor bread of life--intellectually a bran-mash for hidebound bigots who send all but a "predestined and foreordained" baker's dozen to eternal torment because they will not take the medicine. It has been itself partially civilized by the natural development of the human mind, but is still much like that "white sepulchre," fair to see, but full of lying dogmas, hypocrisy and sham. Into this cloaca of pretence, the Mormons say God sent Joseph Smith to destroy its rot with the quicklime of a new revelation from heaven of priesthood, prophecy and providence. The Lord God Omnipotent, so the story runs, came to this youth and informed him that the Gospel of Jesus had been lost to the world through the wickedness of men; that the religions of the present were a sham, that the churches were all wrong, and that the true Gospel would be restored for the salvation of mankind through him. It is not surprising that Mormonism met with obloquy from its birth. It would have been marvelous had not that obloquy become violence when the "new dispensation" showed a {146} degree of success that roused the fears of the evangelical churches, out of which converts to the new sect were taken. The Mormon missionaries of those early years believed the "fullness of time" had come, and that "the Lord" was speedily to appear, sweep false Christianity from the earth and establish His own kingdom. They believed it their duty to cry aloud, to warn the nations. The boldness of the proclamation that all churches were without recognition in the sight of God, and the only true Gospel was this "new dispensation," was enough to arouse an opposition that has never wholly ceased and is now raging more fiercely than ever. The rapid growth of the new old faith embittered the sects and carried them to the shedding of innocent blood, for many of the early Mormons suffered martyrdom for their faith. Yet the blood of martyrs is still the seed of the church. It is immaterial here whether Mormonism was born of God or of man. I am not discussing its origin. No matter what its source, it was sure to meet opposition. Had it come with such pomp that the world could have beheld angelic heralds, it would have been denounced as vile. It has been so with the founders of all religions. The prophets are always stoned, The Buddha was accused of consorting with courtesans. Jesus' enemies said harlots were His chosen companions. Mahomet was the called slave of an ambitious mistress. Garrison and Phillips were denounced as infidels and atheists. Joseph Smith was branded a fraud and lecher. But as time rolls away from the days when an agitator lived, hatred of him is forgotten and he is remembered in the results of his agitation. The Buddha preceded Jesus many centuries and has a following today of 400,000,000. Jesus is buried beneath a mountain of dogma, but 300,000,000 are seeking eternal life in His name. Mahomet came 700 years later and his people number 170,000,000. Only sixty-nine years ago came Joseph Smith, and his following is already half a million. Give Mormonism 1,200 years, as Mohammedanism has had, or 1,900 years, as Christianity has had, and what was said of its founder will be forgotten, but his following may then compare satisfactorily with what the older faiths accomplished. Had Joseph Smith never declared himself a polygamist he would have been killed. The sects were too fanatical in the wild west to permit so active a rival to exist. Had the Mormons remained east of the Missouri, Brigham Young would have been killed and the church would have been destroyed {147} by wholesale massacre. It was only their isolation among the mountains that saved Mormonism and the Mormons from annihilation. Even that would not have saved them had they not increased so rapidly by conversions and immigration that before their enemies realized their growth they had become too strong to be removed. They have survived the hate that carried off their leader at Nauvoo. They have proved themselves sublime stayers. They have nobly earned the right to the home they have made in "the great American desert," and they are entitled to full liberty of conscience to practice their religion, as well as to the same protection the nation gives to all other churches. If people must follow some leader in the name of God it makes little difference what his name, when or whence he came, as far as the national government is concerned. As long as his followers are honest, industrious, virtuous and progressive they will advance from existing to better conditions, whether they follow Moses, Jesus, Mahomet, Calvin or Joseph, and our government, guaranteeing rights of conscience to all, cannot dictate what their religion shall be. No matter what Joseph Smith may have been, the people of the United States should not allow themselves to be governed, by what was said against him, in their judgment of the Mormon and Mormonism, as they are now. By Their Fruits. If history is reliable many of the popes were steeped in crime, yet we do not condemn the Catholic church of today by that history. Protestantism has done many cruel things in red-handed fanatical rage, but we do not now hold it responsible for crimes of its past. The daily press frequently tells of crimes committed by ministers of the Gospel, but we do not condemn the class for the misdeeds of some of its members. Neither should we condemn the Mormons and Mormonism of today for what their enemies said of them forty, fifty or sixty years ago. Put Joseph Smith down, then, as one of the men who have started new systems of religion, and judge him now by the results of his system, as we judge all others. Many of the Jews are grand people, notwithstanding some of their leaders ages ago were bad. There are many excellent men and women in the churches, notwithstanding the fact that Christianity has drenched the earth in blood. Mohammedanism has done a great work among its people, {148} notwithstanding all Christendom looks upon its founder as an impostor. Tried thus, what can be said of the Mormons and Mormonism? Into the Desert. It would be manifestly unfair to judge either Mormons or Mormonism by that stormy career which preceded the hegira to Utah. Mormonism had no opportunity to show its merits in a country where its enemies gave it little time to act save in self-defense. It was aggressive in its denunciation of existing churches as ungodly frauds and they attacked it with violence, kept it acting on the defensive, forced it from place to place, and finally drove it out of the United States. Having at last found a spot a thousand miles from a "Christian" and subject only to the possible encroachments of Indian tribes, less barbarous than eastern Christians had been towards them, the Mormons and Mormonism were, for the first time in their history, in a condition to show what the people and their religion were. When Brigham Young and his band of searchers for the new Holy Land entered the valley of the Great Salt Lake there was no white man there to give them a welcome, and therefore no alleged Christian present to disturb their hope. They had traveled far and fared hard. As they emerged from a rugged canyon the magnificent valley before them was the most inviting spot they had seen, and the leader chose it at once as their future home. Along the mountain streams, that ran gurgling through the valley to lose themselves in the saltest sea upon the earth, there was pasturage for the cattle, but for the men, exiles from so-called Christian civilization, there was nothing save an opportunity to gird their loins, forget their hunger and compel the stubborn glebe to yield them food. Like the Pilgrim Fathers. When the Pilgrims landed in Plymouth Bay they met such a welcome of dreary desolation as the Mormons received in the Salt Lake Valley. As the Pilgrims crossed the Atlantic to find a land where they could practice their religion, so had the Mormons crossed the plains of the continent. But they must live. In all this wide mountain land no furrow had been turned. It was mid-summer and the wanderers had little to carry them through the approaching winter. They must close with the opportunity and stake all on the hazard. They put in crops and the seed baked in the hot earth or the frost {149} came before anything could mature. They made huts to shelter themselves against the winter, built a wall to guard against Indian attacks (or was it the Christians they had fled from at Nauvoo) and pulled through until spring came, and then they went out upon the foothills and dug the roots of the sago lily for food. They planted and watered and saw their seed spring and saw crickets come down upon the green spots, like Missouri and Illinois Christians, and devour their hope. They fought crickets, made irrigating ditches, cleared off sage, increased their fields, smothered grasshoppers, praised the Lord and grew until, in five years, the valley had become a hive of busy human bees, not a drone among them all, and hundreds of baby bees crawling about the open doors of humble homes in which patient, plodding, hopeful, prayerful women were the grandest heroes of all. But the people crowded in so rapidly that for a dozen years or more all were harassed by hard want. Luxuries there were none. It was one long, ceaseless struggle to live. Women who came then as little girls have pictured to me the cheerless years of their young lives here when all were poor. Their Staff and Comforts. What sustained those people in that long ordeal? Faith, the strongest power in all the world. Their religion was an enthusiasm. To them "God" was a living presence. He had "called" them. He had led them forth from persecution. He would remain their friend and they must succeed. Without that faith they would never have come--having it they could not fail. But to my mind a very important adjunct was the pluck that has made the white race superior to obstacles and the master spirits of the world. When we consider what the Mormons underwent to achieve success here their constancy and heroism deserve sublimest commendation, and they who will not concede this because the Mormons will not send them to congress or subscribe their creeds are not true Americans--have never known the meaning and the glory of our "religious freedom." We honor the Pilgrims for their heroism in crossing the ocean and founding a home in the forest of the new world. Why? Not because of their religion. They were bigots and sometimes murderers. They tortured, killed, or banished men and women who would not accept their theology. We may despise their religion, but we must honor their courage and be thankful for their success. Without them we never {150} would have had our government, the light of the world and the hope of mankind. But their base of supplies in Europe was nearer to them, more accessible, than were the stores from which the early Mormons could draw. The Pilgrims had means; the Mormons had none. When driven from Nauvoo many of them were so destitute that agents were sent through the east soliciting aid to save the people from starvation, and one of these agents was Lorenzo Snow, now President of the Mormon Church. Hundreds of the famished refugees died, in 1846, along the malaria-poisoned bottoms of the Missouri river. From robbery, murder and exile in Missouri and Illinois to success and independence in Utah, the history of the Mormons is a record of privation, hardship and endurance unequalled since the days of the Moors in Spain, the Huguenots in France, and the Protestants in Holland, when murder sought to exterminate all heresy in the name of the Catholic church for the glory of God. It was the same spirit in the Protestant heart that sought the destruction of Mormonism. But no religion can be wholly bad or lacking in points of great merit that could produce the magnificent results that have sprung from the Mormon occupation of Utah. In Thirty-Two Years. Briefly, now, let us see what the Mormons did in Utah through the years when they were nearly the entire population and while the industries and the progress were almost wholly their own. In 1880, thirty-two years after the arrival of the Mormons in Utah, they had 9,452 farms, the average size being twenty-seven acres. The population of the territory was then 143,963, of which 115,000 were Mormons, 99 per cent of whom were living in homes of their own. To bring this land into productive farms there had to be done an inconceivable amount of work that was not directly productive. The land was covered with sagebrush and other wild shrubs and grasses that made it as hard to clear as swamp land in the east. In addition to clearing the land it had to be lined with ditches to carry water to the growing crops. On those 9,452 farms there were several thousand miles of ditching. All of this work was dead capital. It was the "plant" of the farmers and was put in solely by the toil of a people who never knew when it was "sundown." But it was done and the farms were yielding great crops of small grain, corn, potatoes--all the {151} vegetables of garden and field, and the fruits--apples, pears, plums, apricots, peaches, grapes, berries--everything that the climate would sustain. Live stock had risen from zero to millions in the shade of the mountain. There were herds of sheep, cattle and horses, and the great American lard producer was not wanting. Home manufactories were prosperous at several points. Stores were in evidence everywhere. "Zion's Co-operative Mercantile Institution" was the center of a magnificent trade at Salt Lake, extending throughout the territory. Temples had been built or were under construction at four points in the territory. Meeting houses had been erected in every direction. Academies were being started in Salt Lake, Logan and Provo. The people were united and persistent in their determination to succeed, and under the guiding will of Brigham Young this most remarkable effort of colonization had been quietly carried forward in spite of the continual harassment of the people by government officials, goaded by the anti-Mormon ministers of the east. In thirty-two years the exiled Mormons had become too strong to be despoiled again, and all that time this alleged destroyer of the American home, polygamy, was being practiced, and thousands of the most intelligent, honest, virtuous and industrious men and women of the state today were the offspring of such marriage relations. Why do not the Mormon haters of today attempt to destroy the force of this fact? Because they know that they would fail. Education. A common charge against the Mormons for years, and revived now, was that they were ignorant, illiterate and had no use for schools save to teach their theological dogmas. But in 1870, only twenty-three years after the first Mormon immigration, the percentage of school attendance in Utah was higher than in Pennsylvania, New York and Massachusetts. In 1881 the school population of Utah, from 6 to 18 years of age, was 43,353 and the average daily attendance was 44 per cent. There were then 395 schools in Utah. In 1888 the commissioner of schools, a government official, reports 344 school districts and 460 public schools in Utah. The school population was 54,943, of which 47,371 were Mormons. The number of scholars enrolled was 32,988, of which 30,721 were Mormons. The value of district school property was $542,755, and the amount paid for teachers in the public schools for the year ending June 30, 1888, was $293,085. Yet the {152} anti-Mormon still screeches his old cry that those were Mormon schools. Let us see. The school commissioner referred to was not only a United States official, but he was also a non-Mormon. Yet he reported that the 460 public schools of Utah were "non-sectarian." Then he enumerated eighty-nine denominational schools, of which only four were Mormon. The text books used in the schools, a list of which was given, set at rest the charge that Mormons were opposed to education; and the average of education of those who were trained in them is proof that they were not theological schools. According to the United States census for 1880 the percentage of persons in Utah of 10 years and upward who could not read was five. In Rhode Island at the same time it was seven, and in the United States at large thirteen. The average illiteracy in Mormon Utah, thirty-two years after its settlement by people absolutely without means and obliged to toil early and late to find a mere subsistence, was less than in twenty states and territories in the union. The growth of schools in Utah is full of evidence that the Mormons were the friends of education. Remember that for years there was no money in Utah, yet the people built houses in which they lived, as well as hundreds of meeting houses. The first meeting houses were "boweries"--posts set in the ground, a flat roof of poles shingled with bushes cut in foliage. I have seen several of these old places of worship. But as soon as practicable every ecclesiastical "ward" had its "dobe" meeting house, which was also school house. But "Utah's best crop" would soon overflow any ordinary Mormon meeting house and more school room would become necessary. On Sunday the bishops of a ward would say: "My brothers and sisters, we need more school room in this ward. What will you do to provide it?" "I will give a team ten days." "I will give a thousand 'dobes.'" "I will give two weeks' work." "I will give twenty bushels of wheat." Thus it would go, and the school room would come as a labor of love and without the passing of a dollar. Today there are no people in the nation so eager to learn as are many of the young Mormons whom I have met in my travels about Utah. The State University, the public schools, all schools are full. The Mormon Church has its special schools, as other sects have in Utah, and their theology has its place in the studies, but the Mormons have no desire to introduce {153} Mormon theology into the public schools and are opposed to the introduction of any other theology, as of course they should be. Morals. In 1876 there were thirteen counties in Utah without saloon, brewery, gambling house, brothel, lawyer, doctor, beggar, parson or politician, and the population was exclusively Mormon. In the winter of 1881-2 there were fifty-one prisoners in the Utah penitentiary. Only five were Mormons, and yet the Mormon population of the territory exceeded that of the anti-Mormon 500 per cent. From 1877 to 1882 the jail of Salt Lake county received only three Mormons. In 1881 there were 1,020 arrests in Salt Lake City, of which 103 were Mormon men and boys and six Mormon women; 657 non-Mormon men and 194 non-Mormon women. In 1882 the number of arrests in the same city was 1,561, of which 188 were Mormons and 1,373 non-Mormons. In that year there were sixty-six barrooms in the city, and sixty of them were kept by non-Mormons. There were fifteen billiard and bowling rooms and seven gambling houses, all kept by non-Mormons. The above, as well as the following statistics, are taken from "The Palantic," published by A. M. Musser from the Utah penitentiary records for the year ending June 30, 1884. Mr. Musser showed that, with the population of Utah 83 per cent Mormon and the non-Mormon population only 17 per cent, there were thirteen Mormon and seventy-eight non-Mormon prisoners--a difference of 600 per cent in favor of the Mormons. Add to this the difference in percentage of population, and we have over 1,000 to one in favor of Mormon morality as compared with that of the non-Mormon population of that period. It should be understood that the above statement is not intended to characterize the whole non-Mormon population. All through the Utah years there have been non-Mormons here who were the most exemplary people. They came in to stay, to engage in business, to make homes. They have never engaged in the local disputes. They have never been anti-Mormons. Because they would not join the raid against the people they were for years sneered at as "jack-Mormons." The criminal element referred to in these statistics as "non-Mormons," it is safe to say, should have been put down as "anti-Mormons." When the first edition of this pamphlet was issued the {154} anti-Mormon paper of the city and several anti-Mormon parsons of Utah and Canada undertook to answer these statistics by claiming that the Mormons referred to were all "Latter-day Saints," while none of the "non-Mormons" were "Christians." For answer I will say that the record shows that of the seventy-eight "non-Mormons" in the Utah penitentiary and referred to above, forty-five were members of Christian churches. To show that this class of Utah non-Mormons were not worse than Christians generally, I refer to statistics furnished the Deseret News recently by Ephraim Ainsworth. In 1889 Ohio had 942 convicts in penitentiary--826 of them belonged to Christian churches. In 1893 Canada had 11,810 convicts--Catholics, 4,395; Church of England, 3,621; Methodists, 1,624; Presbyterians, 1,495; other sects, 698; Atheists, none. In 1896 the Kansas penitentiary had 343 Methodists, 41 Presbyterians, 61 Campbellites, other sects 12. In 1896 the Michigan state reformatory had as inmates 226 Methodists, 84 Baptists, 31 Episcopalians, 28 Congregationalists, 18 United Brethren, 229 Catholics, 65 Presbyterians. From the Tennessee state prison, no date given, is reported 873 convicts--870 Christians and three who would not state their religion. Thirty years ago a Unitarian minister named Hatch made a careful investigation of criminal statistics of the United States and Territories and published the statement that 7 per cent of male convicts in the penitentiaries of the country were ministers. Utah has had her full share of them in the last thirty years, though she has kindly permitted them to run away, making no attempt to capture them, save in the case of a parson who killed his victim, cut her body up and attempted to burn it. A reward was offered for him, but he is probably sending heretics to hell yet for Christ's sake. It is said "there are none righteous, no, not one;" that is, we all "live in glass houses" perhaps. If the faces of children are an index to the morals and self-control of parents, many Mormons have only to point to their offspring to prove their own general purity. Indeed, it would be difficult to find finer types of manhood and womanhood that are to be seen among the Mormons, and this applies as well to polygamous as to monogamous offspring. Right here, at the risk of being misunderstood, I want to say a word about Mormon polygamy. It was not established for the gratification of "lust," as has been so often averred, but was, I think, a conscientious effort to improve humanity by stirpiculture. It was the only considerable effort ever so {155} made among civilized people. I think it would have been better to have given it a scientific instead of a theological basis. In the country at large monogamous marriage has long been degenerating. With its degradation society must sink to conditions that must eventually, if not arrested, destroy our civilization. Religion may insure humanity against fabled fire after death, but it cannot breed out defects of will and taints of blood. Nobility of person, life, character is born, not made by creeds. Humanity can never be Godlike or fit for "the kingdom" until it is bred up from its sometimes lower than "beastly" level. Mormon polygamy was the beginning of such an effort. It has been killed by ignorant prejudice. But soon or late the world will see the infinite need of wisdom and science in the production and development of children, and then it will be understood that the marriage system must be reconstructed. Mormon polygamy was not the "beastly" thing a nation of adulterers called it. It grew out of the belief that life is eternal, that there can be no marrying in the future life; that women not married here can never marry, but must be the servants of those who were married on earth for all time here and hereafter. It grew out of the belief that woman gains her "exaltation" in the kingdom with her husband, and he in part through the excellence of his family. It was the Mormon women who wanted polygamy. But no woman would enter that relation through "lust." She could only enter it by conquering her passions, and in doing that she prepared herself to become a divine mother. It is only when women can learn to do this and compel men to respect their rights in gestation, as all other female mammals do their mates, that mankind can be saved from--itself. I am not advocating Mormon polygamy, but the physical improvement of humanity as the natural and also the scientific basis of mental and moral improvement. Sometime this great truth will receive the recognition denied it now. I come back now and say that, taking polygamy and all into careful consideration, the morals of the Mormon people have always been as good as the best in the nation, and through the thirty-two years when the population of Utah was almost wholly Mormon and "this people" had not come under the influence of those who wanted saloons, brothels and dance halls opened to tempt young Mormons, their morals were infinitely superior to anything to be found in the rag-tag-and-bobtail element that for years existed on the {156} western frontier and found in Utah the only oasis of the mountains. Had the Mormons been Methodists the praises sung over their success in Utah would have been heard around the world. But if they had been Methodists they would not have been driven out of the United States. Had they been bogus Christians they would have been too busy sending other people to hell to have ever thought of colonizing on a barren desert 1,000 miles from heretics. The sublime industry and heroic achievements of the Mormons among the mountains of the west have been studiously ignored and viciously misrepresented, not because of any real or suspected immorality or menace to "the American home," but simply and solely because they were heretics to other sects. Anti-Mormonism never did and does not now care for polygamy--it hates the Mormon Church. A mean, whiskey-guzzling government official in Utah once said to me: "Damn 'em, all 'e rights 'e Morm's hez is t' pay taxes! 'Fthey don' like that I'm gitout!" That was for years the anti-Mormon spirit in Salt Lake City. The struggle was to get control and tax the Mormons out. That, too, was done largely. That is, many of the poorer Mormons were forced to leave their homes in the city on account of increased taxation levied by anti-Mormon officials. That old spirit is now revived by this new crusade, not because of polygamy but because the Mormons were compelled to take the power to levy taxes out of the hands of their enemies. A popular impression has been craftily created by the anti-Mormons of Utah that its priesthood and polygamy are the cause of all hostility to Mormonism. The shallowness of the pretense is easily seen when you consider that the most vicious of anti-Mormons accept the Bible as the infallible word and will of God. Yet the Bible teaches priesthood and polygamy. Hence priesthood and polygamy cannot be the secret of anti-Mormonism. The Protestants have been trying for a century to get God into our national constitution and to make Jesus Christ the ruler of the nation. Catholics and Protestants outnumber Mormons a thousand to one. As long as they believe in theocracy they cannot quarrel with the Mormons for holding the same belief. But if they were afraid the Mormons might get into the kingdom ahead of them they would become jealous, and jealousy is the womb of hate. The evangelical churches fought Mormonism from its appearance, not because of polygamy and priesthood, for there was neither {157} priesthood nor polygamy in it then, but because it was a more enticing faith than their own. Mormonism was running smoothly and growing rapidly without original sin, total depravity and eternal torment as its steady theological diet. Therefore, it was infidelity. Therefore, it must be destroyed. Advocates of the undying worm, the lake of fire and the endless roast drove the Mormons out of the United States. When they made the Utah desert a prosperous land, adventurers crowded in to make speculation and riot among them, but found them united against invaders. That was put down against them. Yet a people driven into exile five times would be idiotic not to unite for their own protection, and, as soon as possible, prepare themselves to refuse to be driven again. When their old enemies learned what advancement the Mormons had made in Utah they came to send them to perdition again, but it was too late. Then they raised the outcry against polygamy. That brought in the aid of congress, the destruction of the incorporated church and the confiscation of church property, but did not crush Mormonism. A thousand polygamists went to the penitentiary, and still Mormonism would not collapse. The Mormons did not hanker after salvation from a hot spell in another life. They were too busy. They had hell enough here. There was no brimstone in their conception of the hereafter. A few might falter, but the mass stood by their faith, submitted as best they could to the insolence of their enemies, waiting upon the Lord to rescue them. Then came the scheme to disfranchise them. Disfranchisement was the culmination of forty years of effort to conquer the Mormons. If this calamity should fall the people would be at the mercy of unscrupulous legislators who would practice the sentiment of him who said all the rights the Mormons had were to "pay taxes" or "git out." Before this danger the leader yielded and declared that to save the people from ruin he would take no more plural wives (he was then about 90) himself and would advise his people to do likewise. That was in September, 1800. Two weeks later the church, in conference, accepted the advice of its president that polygamous marriages should cease. Then it was seen that the Mormons would not abandon their homes--that their persecutors should not grow rich upon property the fleeing Saints must sacrifice. They had conquered by yielding, and there was no other scheme to be sprung upon them. Those who hoped to crush Mormonism were forced to accept the situation. The old political status {158} disappeared and Mormons and Gentiles came together as democrats or republicans, each party seeking to gain control of available public offices. Men who had for years studied how they might throw increased difficulties upon the Mormons were tumbling over each other in their eagerness to reach the Mormon leaders, to profess their profound esteem and to make known their willingness to aid the Latter Day Saints by accepting office at their hands. The new love was touching, but it was sincere? We shall see. The Mormons were rejoiced to find at last an atmosphere of at least seeming peace about them, and gladly gave their old enemies the offices they desired. The offices secured, the men who were going to "boom Utah" proceeded to a recklessness of "improvement" that increased public debt and taxes to an alarming degree. The Mormons disliked to protest; they could not "grin," so they bore it with long, sober faces. Then statehood was secured and the Mormons began to elect their own more cautious men. The new lovers, chiefly office seekers, scented defeat. The old snarl appeared. Startled politicians appealed to willing ministers who needed funds sadly--and the old outcry against the Mormons and polygamy was revived in 1898. The New Crusade. What basis is there for this renewed fight against the Mormons? When Wilford Woodruff declared that he would advise the people to cease plural marriages, and when his advice was accepted by vote of the church, there were men living in Utah who were already in polygamy. Most of them were old men, but there were young and middle-aged men who had more than one wife. All through the government fight against polygamy these men had lived with their wives as far as they could in secrecy. Would they be likely to abandon their wives when peace had been received? To the Mormons, marriage is one of the most sacred of their ordinances. It is solemnized by a priest in the name of God. It is "sealed" in heaven also and is to continue forever. The true Mormon cannot ignore the claims of his plural wife without being false to his vows and his God. No manifesto of Wilford Woodruff, no vote of conference, could annul a plural marriage or engage that any Mormon should cease to care for his plural wives. This fact was as well known by every non-Mormon in Utah in 1890 as it is today. It was understood by every gentile politician, by every {159} representative of the government, by every minister in Utah, that polygamists had been all along secretly living with their polygamous wives. All knew that this would continue, yet all agreed that no further notice should be taken of the matter and polygamy should be left to die its natural death. That understanding reached, no further effort was made to arrest "cohabs." Polygamists lived openly with their wives and, as was expected, children were here and there born--in one instance, at least, we have heard of "twins." So matters stood from the close of 1890 for seven years. In 1897 we had a semi-centennial celebration of the arrival of the pioneer Mormons. In that "jubilee" Mormons and non-Mormons all joined heartily, including the ministers who have since become rabid anti-Mormons; including also the editor of the anti-Mormon paper who was so harmonious then that he delivered an address when the Brigham Young statue was unveiled, who was so inspired by the holy ghost or some other spirit (he is more familiar with other spirits) as to declare in his paper that the Mormons had founded the "new civilization." Yet at that very moment he and all non-Mormons in Utah knew that those who were in polygamy when "the manifesto" was issued, in 1890, had been living openly with their wives for seven years and that children were being born in some of the families. No objection was made, I repeat, until the Mormons, to stay the increase of public debt, began to fill important public offices with prudent men of their faith. There is no evidence that the church had anything to do with this. It was the work of men who owned property, and were anxious to protect it. That this is true is seen in subsequent political action. A majority of the Mormons are democrats. The democrats were rapidly getting control of the state. In the municipal election of Salt Lake last November the republicans elected their ticket over a known democratic majority of voters. Why? Because the republicans ran their canvass on the line of the anti-Mormon elections of a decade ago--the gentile democrat voted the republican ticket. That is, while the Mormons have kept the compact made when the people divided on national party lines, in 1891, the others have largely broken it and we have now the democratic and republican parties with the republican party working as an anti-Mormon party largely. The excitement in Washington over the fact that the republican Utah postmasters at Provo and Logan have been all along in the same boat with democratic Roberts is amusing because of the frantic efforts of men to show that they did not know that those men were {160} old polygamists and had been living with their wives since the "manifesto" of 1890. Of course they knew it. No man could have lived in Utah since 1890 without knowing it. From 1890 until statehood came United States district attorney and marshal for Utah knew it, and yet so generally was it understood that the old condition was to be left to die of old age that those officers made almost no effort to disturb "cohabs." The postmasters in Provo and Logan were chosen because they were influential republicans, and their wives did not count--then. The anxiety over them now is that this excitement will defeat the hope of the republicans to carry Utah in 1900, and when this whole matter is analyzed it is found that the anti-Mormon agitators of Utah, with one exception, are republicans, and the exception is a democrat who, having most earnestly defended the Mormons ten years, was not recognized by them when they were distributing political offices. The Catholics in Utah are democrats and they have taken no part in this crusade. But the evangelical ministers and sects are republicans. The ministers have worked hard for 25 years to "save" the Mormons and yet have never "saved" one who was in good standing in his own church. When polygamy was given up, eastern interests in Utah missions fell, funds went low and the wolf was howling in the back yard. The politicians who had lived for years on salaries as government officers or later in state or city offices were in the same "fix"--they had to raise hell or starve--they did the first and, if I am not much mistaken, will do the second also or--"git out." Amnesty. To make clear the subsequent action of the chief factor in the new crusade it is necessary to call attention to what is known as "the amnesty." By act of congress polygamous Mormons were disfranchised. When peace was declared these men wanted their disability removed. A well-meaning but not sagacious Mormon took it upon himself to secure that result. He went for advice to the man who had tried for years to obtain the disfranchisement of all Mormons. That person seems to have expected such a visit. He advised a petition to the President of the United States for amnesty. The unsuspecting Mormon swallowed the hook and asked his adviser to write such a petition. It was, perhaps, already written. The adviser, swearing he would never consent, consented and the petition was produced. It was carried at once to President Woodruff, lying sick at home. The sick man, unable to even {161} read the petition, signed it. With his name attached it was taken to the Apostles and all signed. The petition went to Washington, and, after much unavoidable delay, was granted. But the course of the writer of the petition, in the new crusade, his continual use of his petition against the Mormons, might possibly be taken as evidence that he was shrewdly forging a weapon that he might use against his quondam friends if his love for them should grow cold, or if his ambition were not satisfied. That is, it was well known here that when statehood should come to Utah The-man-who-wrote-the-petition would be a candidate in the first state legislature for the office of United States senator. It was necessary, therefore, to have a republican legislature. To that end the writer of the petition exerted himself to defeat the democratic party in the election of 1895. The democrats were frothing over a suspicion that prominent Mormon church officials were secretly aiding the republicans. Democrats were crying bad faith on the part of the church. The-man-who-wrote-the-petition defended the church officers and charged the democrats with intent "to give Utah a black eye;" with a desire "to keep immigrants from coming here;" with "the awakening of unworthy suspicions against us all;" with trying "to alarm the country;" with committing "an outrage." A few days before election, in 1895, The-man-who-wrote-the-petition, the man who, for more than a year, has found nothing too scurrilous to publish against the Mormons, the man who expected to be elected to the senate in January, 1896, said: "There is not a man, woman or child in Utah who for one moment thinks there is any agreement or thought of restoring polygamy, or that it could be possible even if such a thought was in the mind of a few bigots."--Salt Lake Tribune, October 19, 1895. "There is going to be no revival of polygamy; there is going to be no return to church rule." (The same, Oct. 22, 1895.) The legislature was republican, but The-man-who-wrote-the-petition was "not in it." In the race for senatorship he was shut out in first heat. That straw of ingratitude broke the candidate's editorial back and he seems to have waited for an opportunity to use his petition. The Deseret News says he was paid for it at the time it was written, or, perhaps, concocted, but the action of the legislature was a deadly frost and the bloom of his young love for the Mormon church was killed. {162} The Secret Opened. In 1897, the Mormons, aided and abetted by many of the most influential non-Mormons, made a non-partisan effort to secure much needed municipal reforms. The movement was largely successful, but was hotly denounced by the office seekers of the republican and democratic parties as a "trick" of the church to restore political control over its people. In Salt Lake City the feeling was bitter and an attempt was made to resurrect the anti-Mormon "liberal" party. Failing in that, the excited politicians appealed to the clergy. A Presbyterian paper in Salt Lake began the publication of sundry articles running back into early Mormon literature, culling the crudities, slips and discrepancies to be found therein and using them to condemn the Mormons and Mormonism of today--a course that would be paralleled by attacking the Presbyterians of the present with the fanaticism, folly and worse of "no papacy" days. This publication was scattered over the country and started up the smouldering non-Mormon fire. The smoke encouraged the clergy in Utah to believe that there actually might be something in their sensational talk about polygamy. Then they got together in the summer of 1898 and adopted a series of resolutions declaring that plural marriages are still being contracted, that the Mormons control the state, injure the public schools, and that old Mormon Utah is on deck again. A few weeks later came the state democratic convention to nominate candidates and B. H. Roberts was nominated for congress. He was one of the men who were in polygamy when plural marriage was stopped. From the day of Roberts' nomination the writer of that petition found his opportunity and from then until now has not ceased to vilify the Mormons. He insisted that the election of Roberts would create a storm and then created it himself--a very common trick of false prophets. He revelled in his petition. That is, he sprung the trap he himself had set. I think he was trying to force the Mormon church to declare for the election of the republican ticket, for there was to be another election of a senator in 1899. In addition to his use of the petition he reprinted the testimony of President Woodruff before a Master of Chancery and tried to prove that the manifesto of 1890 prohibited cohabitation among those then in polygamy. He knew that the president of the church could not annul a marriage. He knew that the hearing was held preliminary to a decree restoring what {163} remained of the escheated church property. He knew that property was worth millions of dollars and the church needed it. There was not an attorney engaged in that hearing who did not want the church to get back its property. There was not a non-Mormon in Utah then mean enough to wish that the church might not get it. But there must be a record to the effect that polygamy had been given up. So President Woodruff consented to say that he included "cohabs" in his manifesto. At that time the editor of the Salt Lake Tribune was friendly, as I have shown, and although it now seeks to brand President Woodruff as a liar it said then that the manifesto "went only to the point of plural marriages," and added "we believe that the rule laid down has been as sacredly kept by this people as it would have been done by any other people; that the Mormons and Gentiles have a right to say that the change amounts to a transfiguration." The measureless infamy of the disappointed office seeker now seeking to pile odium upon the honored dead will be a fitting monument to his malodorous memory in Utah for years to come; and if our good old friend did stretch the truth to save that property it was a lie like that of Hugo's nun, the recording angel dropped a tear upon the slate and rubbed it out. All this insanity of excitement through the country over alleged polygamous marriages has been created by a few men who are now laughing over their success in fooling the people. They have hunted these mountain states over--have imported special aid from New York--have declared that plural marriages are being contracted, and yet have not been able to find one case. Defeated in that they have arrested several men for "unlawful cohabitation" and advertised that as proof of polygamous marriages. Avowing, with maledictions upon it, that polygamy is the "twin-relic of barbarism" and must die, they yet will not let it die, but drag it from its senile sleep, enhorse and caparison it like a waxen image of some old Catholic saint and lead it in triumphal procession through the land to excite the clamor of women gone hysterical through brooding in nightly loneliness over the clandestine amours of their monogamous husbands with other women more charming than themselves! If polygamy were permitted to die a natural death the evangelical churches would lose their last foothold against the rising tide of Mormonism. It is not polygamy that disturbs them, but the steady growth of the Mormon church. Right or wrong, there is a current running to the Mormon church with {164} increasing volume and velocity. The Mormon church and faith have been a boon to hundreds of thousands as poor as were those who heard Jesus gladly. It is today nearer to being a successful effort to inaugurate the Brotherhood of Man than anything ever tried. In Conclusion, I want to say that what is here presented does not err from truth and was not written with either knowledge or consent of any member of the Mormon church. It stands upon my personal knowledge. I am not a member of any church, and view all sects philosophically. I cannot perceive that any religion has been of divine origin, in the theological sense of the terms. To my mind they are all human, very human, in their origin. But, conceding to all the rights of intellectual liberty I claim for myself, I question not the right of the people to any religion that satisfies them. In so far as creeds and dogmas impose upon credulity, I claim the right to protest. Thus I have long protested against Calvanism in all its varieties as a wholly unjustifiable cruelty forced upon humanity through its ignorance and fear. I gladly admit that theology, like everything else, is subject to the progressive influence of the ages, and realize that the God of Calvin is not as mean as he was 400 years ago--has been much improved in the last 100 years under our free government and public education. I cheerfully concede that all theologians mean to be honest in the dogmas they create, and I believe that all churches sincerely endeavor to hold their people to defined standards of moral life. But I lay this against them--that they would have men and women practice moral living, not for itself, but to secure a definite reward after we have ceased to live here, a reward called "salvation" from threatened ills and horrors that exist only in the excited imagination of ignorance and superstition. It is childish--it is the mother bribing her boy with bread and jam, or frightening him with threats of "the bad man." You see, then, that I am one of that class of persons called by all the professors of all the thousand and one varieties of so-called Christianity "an infidel." It is the easiest thing in the world to call people by opprobrious names, as the history of these unpopular Mormons makes manifest. In fact, no new thought appears that is not infidelity to some older one--no new issue that is not maligned by the satisfied believer in some old one. The term "infidel," as applied to persons who think for themselves, do their own business with the Infinite, and {165} decline proffered rewards based on fear of God, is one of merit rather than reproach. Jesus was the great infidel of his time--crucified for truth derided by the prevailing orthodoxy of his day. There are two kinds of infidelity in the world. One comes by growing up out of existing beliefs, the other by falling below them. The only harmful infidelity exists in the churches, and consists of professing one code of morals and living another. For instance, all Christians call Sunday the Lord's day and pretend to keep it holy, a sacred day devoted to the worship of God. Yet half of them, in this country, keep it as a day of frolic and dissipation. That does not harm the day, does not injure God, but it makes hypocrites of professing Christians. They are infidels who have fallen below their religion. For instance, again, take the seven million names of American people who petitioned congress to expel the Utah congressman. It is safe to say a large percentage of the signers were children who did not know what they were doing, but whose names were taken by Christian adults with intent to deceive. A long study of religions convinces me that all mean to do good, yet fail, in great part, because they work for a wrong purpose. That is, they work, not for this life, but for one to be sometime somewhere "above the stars," in a locality that has never been more than a myth; and the object of working for that unreality is to escape another mythical locality below the earth, in the earth, or somewhere else equally uncertain. This would do in a world peopled with ignorant savages, but will not do for intelligent men and women. This fact is recognized by the churches. They spend their money chiefly to carry their religion to the "heathen," realizing that it is useless at home. The religions of the world need reconstructing. They have much to learn and unlearn. I know of no church working so zealously for what it believes to be the good of humanity as Mormonism. I know its leaders, its system, its work. Its directors, as a whole, are sincere, conscientious, clean, honest men. If they err, it is not from evil intent. To them the presence of God is a living faith. It may be an error, but the faith is there, and the work is the result. Mormonism is peculiar in this: it does not regard this life as a preparation for an eternity of idle psalm-singing in a future existence Lord-knows-where, but a school of moral training for an eternal life right here after "the resurrection." To this end it aims to make its people intelligent, capable, honest, moral, successful now, as the proper means of reaching the greatest {166} happiness then. This may be a practical basis for a possible end. Its enemies say it is based on fraud. Well, it is said they cannot demonstrate that Christianity was not based on fraud--cannot demonstrate that Jesus ever existed. But Christianity is here, and, whether He lived or not, it will remain. If it should transpire that Joseph Smith was not the founder of Mormonism, that the engraved "plates" had no existence, Mormonism is here, the faith is here, and it too will remain. We can only dismiss all questions of "fraud" and choose--the best. The best is that which is most beneficent in practical helpfulness. Tried thus, Mormonism possesses merit that cannot be ignored by any who would concede equal rights--fair field and no favors--to all. I see in it what to me are weaknesses, but in what system do they not exist? They are the weaknesses of its youth and are being outgrown--would be outgrown faster but for the malevolent opposition that drives it back upon itself. But let no enemy of Mormonism flatter himself that it can be killed by vituperation. It is the most remarkable movement in the religious world since the days of Mahomet--the most wonderful religious movement in forty generations. The thunder and lightning of its enemies cannot strike it down. It must fall, if fall it must, as other religions have fallen--by its own decay after it has lived its natural life. Keeping Roberts out of congress will not arrest its course, and it is highly probable that the time will come when the American people who want no church interference with our national government may be glad to have the aid of the now maligned Mormons. Consider that there are today 1,700 young Mormons tramping over this continent in city, town and hamlet--young men who are so circumspect in all their deportment that not even the most bitter enemies of their faith have the hardihood to raise their voices against them--young men who are steadily making the fundamental principles of their faith known to the people. There has been nothing like it in the world for hundreds of years, nothing in so-called Christian countries since the steady persistence of the Protestants on the continent and in Great Britain, and it is going to produce great results. The Mormons might be called the non-Conformists of this country and in spite of all efforts to the contrary they are going to wield an influence upon its future. One of the Utah men in Washington fighting the Mormons was honest enough to tell the truth when he said in a public meeting: "It is not polygamy but Mormonism we want to check." But it won't check or {167} warp and is growing, and I write with a growing interest in its success. In 1718 there came 900 non-Conformists from Ulster county, Ireland, to Boston. They were Scotch-Irish Protestants seeking religious freedom. They introduced the Irish potato in New England. Some of them gave to older Yankees a few potatoes with instructions for planting them. They grew, blossomed, and bore fruit, but the Yankees cooked the seed balls and said they found them anything but good. Next spring when spading up their gardens they found the potato crop. Mormonism presented to Christian sects a new theological potato, so to speak. They tried it, ate the wrong end of the growth and denounced it. But there will come a new spring in which old sectarian gardens will be plowed up and then the real fruits of Mormonism will be discovered--and will be found to be both palatable and healthful. "_Where there is no change of priesthood, there is no change of ordinances, says Paul. If God has not changed the ordinances and the priesthood, howl ye sectarians! If He has, when and where has He revealed it? Have ye turned revelators? Then why deny revelation_?" --_Joseph Smith, The Prophet_. "_All who live according to the best principles in their possession, or that they can understand, will receive peace, glory, comfort, joy, and a crown that will be far beyond what they are anticipating. They will not be lost_." --_Brigham Young_. {168} Prophets and Apostles Necessary. By the Late President, George Q. Cannon, in Millennial Star, 1866. The assertions made by the Latter-day Saints that God has raised up a Prophet and Apostles in these days, who have the authority to teach and instruct men in the principles of His kingdom, and that their teachings and counsels are entitled to consideration and obedience, are statements that are looked upon by many to be little less than blasphemous. Many cannot conceive how individuals, who are apparently so sane and possessed of good judgment on other subjects, should be so visionary, and so wholly absorbed in the strange belief of there being men who hold this power on the earth in these days. They, nevertheless, believe that men clothed with this power have existed upon the earth at various times, who were inspired to speak and write; and they are quite willing to receive the writings, said to be theirs, upon very slight testimony, and rest all their hopes of future and eternal blessedness upon their veracity. They have an idea that it is perfectly reasonable to believe in the words of the Apostles and Prophets who lived thousands of years ago, and they think that, were they alive now, they could place all reliance and confidence in their words as the word of God. Peter, James and John, with their brethren, are looked up to as having been something superior to mortal, and many, forgetting that they were but human, think that it would only be necessary, did they live now, for them to declare this message and state that they were empowered to teach it, and men without the slightest demur would instantly embrace its doctrines. This professed admiration of dead Prophets and Seers, however, is not confined to this generation alone; it was a characteristic of other generations. The Jews, when Jesus was in their midst, would build and adorn the tombs of the Prophets {169} whom their fathers had slain, and say that if they had lived in the days of their fathers they would not have persecuted or killed them, while at the same time they were thirsting for the blood of the Son of God, and they did not rest until He had shared the same fate with the Prophets whom they so ostentatiously honored. But what is there visible at the present time from which we can infer that were any of the ancient Prophets or Apostles in the midst of this generation, they would be any better treated, or their teachings given more heed to, than they were in the generation in which they lived? The present ideas of professing Christians--that the canon of Scripture is full--and that there is no further need of direct revelation--would not admit of their recognizing a Prophet or an Apostle, should they be so fortunate as to have one sent into their midst. They are, in this respect, in a similar situation to the Jews at the time of the advent of the Messiah. They were in possession of the writings of the Prophets, and held them as the present sects of Christendom hold the Bible. Their writings were their oracles, and they indulged in the idea, as the modern sects do about the Bible, that they contained all that was necessary to lead them to salvation, until Shiloh should come, without the aid of any Prophets or Apostles to act as living oracles in their midst. They doubtless imagined that they were warranted in this belief by their sacred Scriptures, in the same manner that many at the present day imagine that the present Scriptures, composed of the writings of the ancient Prophets and Apostles, warrant them in rejecting all further revelation. This misapprehension of the Jews was followed by terrible results; they ceased to have a national existence, and they were scattered and dispersed abroad. If the Scriptures the Jews had and the Scriptures we at present have are examined, it will be found that there is a greater amount of evidence in our possession in favor of the idea of living oracles, or Prophets and Apostles, being raised up and inspired in these days, than there was among the Jews in the days of the Apostles to support them in believing that they would make their appearance at that time. In fact the Scriptures cannot be fulfilled until these things take place. Prophecy upon prophecy has been uttered and recorded, pointing clearly and definitely to the _last days_--to the time when God should again set His hand the second time to recover the remnants of His people; when He would send for many fishers and they would fish them, and for {170} many hunters and they would hunt them; when His Kingdom would again be built up, and their judges be restored as at the first, and their counsellors as at the beginning; when many nations would be seized with the desire to go up to the mountain of the Lord, to the house of the God of Jacob, that they might be taught in His ways and be able to walk in His paths. To fulfill these prophecies--which were, no doubt, given with the expectation of their being as literally accomplished as the prophecies in relation to the Messiah which the Jews misapprehended--men holding power and authority equal with the men of old who were called to perform similar works, have to be raised up; and if they are raised up and inspired, they must have equal power to teach, counsel and direct the children of men, and their teachings, counselings, and directions will be as obligatory upon mankind as the teachings, counselings and directions of the ancients. Since the creation of man and the first revelation of God's will unto him, we have no account of the Lord ever having a people upon the earth, or a system which He recognized as being His, without also having men of this description--men with whom He could communicate, and through whom His mind and will could be made known to the people. They were the living oracles, possessing living Priesthood, through which they could obtain light and intelligence from the Almighty, to expound with authority to the children of men; and their words, whether delivered orally or written, were equally binding upon the people with the words of any preceding servant of God. That this was the case all sacred history bears abundant evidence. The necessity of inspired men, in order that the prophecies may be fulfilled, must be apparent. Man has always been the instrument which the Lord has used to accomplish His purposes. But apart from the prophecies which set forth in unmistakable language, that the days of revelation and intercourse between the Deity and man will again be restored, there is an abundance of evidence to prove that there cannot be a Church of Christ on the earth without having Prophets and Apostles as its officers. They were not to be confined to the early days of Christianity alone, but were to be continued "until all should come to the unity of the faith, unto the knowledge of the Son of God;" they were to be as necessary "for the perfecting of the Saints, for the work of the ministry, and for the edifying of the body of Christ," as evangelists, pastors and teachers are. To assert that {171} Prophets and Apostles are no longer needed would be to assert that evangelists, pastors and teachers are likewise unnecessary. The great head of the Church, in its organization, had a definite object in placing these officers in His Church and that object could not be accomplished except by their perpetuity. When these officers ceased to be recognized then the Church ceased to be the Church of Christ. It would be considered a very great departure from the spirit of the Gospel to assert that pastors and other ministers--such for instance as teachers and evangelists--were no longer needed; and yet the evidence necessary to support their recognition as officers of the Church proves that not only they are necessary, but that Prophets and Apostles also are required. The proofs brought forward to substantiate the idea that Prophets and Apostles are no longer needed will apply with much force to the other officers in the Church; and if the necessity for one or two of the callings in the Church has ceased to be, it can easily be proved that there is no further necessity for the remainder. The belief that these callings are no longer needed has been inculcated in Christendom by both precept and example. A false Christianity has flourished for centuries, and men have been taught to rely upon it as the religion of Jesus, and not seeing these callings filled in it, it has required but little persuasion to cause them to fall into the erroneous belief that they were only designed for the days when Christianity was first preached. If one, more inquiring and penetrating than his fellows, should ascertain by a perusal of the Scriptures, that there was nothing to discountenance the idea of the perpetuity of such callings, and should make inquiries to know why they did not at present exist, his doubts would be removed by pointing him to Christianity as it exists around him, flourishing and yet destitute of these offices; and its existence without them must be received as evidence that the Lord had altered the organization of His Church and deemed these offices unnecessary. Men instead of making their belief conform to the Bible have endeavored to distort it and make it correspond with their ideas and systems; when the plainly written word would not admit of that they have endeavored to hide their errors and the incorrectness of their position, by stating that the Scriptures have a spiritual meaning--and they do not literally mean what their language denotes, but they require to be spiritualized to be understood. Miserable subterfuge! What a cunning device of the adversary of souls and his agents, to {172} entrap and deceive mankind! Impress upon the people that these are no longer necessary, and they will cease to look for them; persuade them to believe that the word of God has a different meaning from the one apparent on its face, and they will see nothing condemnatory of sin and the commission of gross wrong; Satan's victory and triumph will then be easy. The correctness of the position we have assumed in stating that Prophets and Apostles are as necessary in the Church of Christ now as they ever were, is not at all affected by the truth or falsity of the doctrines we believe in and teach. Because the Latter-day Saints believe in these things does not detract one iota from their truth. These officers would be indispensably necessary, wherever a Church of Christ existed, if we as a people, were extinct. If men believe the Bible they must believe as Latter-day Saints, and if there is a Church of Christ upon the earth there must of necessity be Prophets and Apostles, and if there are Prophets and Apostles, they have the right to teach and instruct mankind in the principles of the Lord's Kingdom, and their teachings and counsels are entitled to consideration and obedience. A great many find considerable fault with the Latter-day Saints because they rely so much upon the words of their Prophets and Apostles. They think it decidedly anti-republican; and some, to give vent to superabundance of their spleen, occasionally call Brigham Young and his brethren hard names, because they, being men, make themselves equal with the Apostles. These individuals, with their present feelings, had they lived in any other generation when Prophets and Apostles were upon the earth, would have taken a precisely similar course to oppose them. It is not the individuals they are warring against--though many of them, no doubt, think that it is--but it is the principle. How much more republican would we be, if we paid no attention to their teachings, than we are at present? Can not we exercise our rights and privileges as republicans, to as full an extent by doing right as by doing wrong--by being obedient to the will of the Almighty as by being disobedient? The Latter-day Saints cannot fail to hearken to and have confidence in the words of their leaders, so long as they believe as they do about the necessity of Prophets and Apostles, and the authority they hold; and while they retain this belief, the only thing that will destroy this confidence is to prove that they do not hold this authority, and are not Apostles and Prophets. So long {173} as we know that men have this authority it makes but little difference to us what their names may be. And the moment the Latter-day Saints became convinced that Joseph and Brigham Young were Apostles of Jesus Christ, they were as willing to believe their testimony and to hearken to their counsel and teachings, as they would have been to have believed and hearkened to those of the ancient Apostles. "_If we could see our heavenly Father, we should see a being similar to our earthly parent, with this difference: our Father in heaven is exalted and glorified. He has received His thrones, His principalities and powers, and He sits as a governor, as a monarch, and overrules kingdoms, thrones and dominions that have been bequeathed to Him, and such as we anticipate receiving. While He was in the flesh, as we are, He was as we are_." --_Brigham Young_. "_Whatever God requires is right, no matter what it is, although we may not see the reason thereof until long after the events transpire_." --_Joseph Smith, August 25, 1842_. {174} COMPREHENSIVE SALVATION, OR THE GOSPEL TO THE LIVING AND THE DEAD. By John Nicholson. An Elder of the Church of Jesus Christ of Latter-Day Saints. First Principles--Authority--Miraculous Gifts--Organization--Apostasy--Restoration--The Gospel Preached to the Spirits of the Departed--Different Degrees of Glory--Turning the Hearts of the Fathers to the Children, and the Children to their Fathers. Honest professing Christians, of every creed, must freely admit that the position of the Latter-day Saints in regard to what are called the first principles of the doctrine of Christ is invulnerable. They must acknowledge that faith in God, the Eternal Father, in His Son Jesus Christ and the divinity of His mission, and in the Holy Ghost, is unquestionably Scriptural. They must accede also that repentance of sins, as preparatory to their remission, occupies the same Biblical position. Neither can they consistently question the object of baptism, being for the remission of sins--"Repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins." Nor can the mode (immersion) be questioned by them. Paul, in his epistle to the Romans, likens baptism, administered in the proper form, to the burial and resurrection of Christ; a very beautiful figure--immersion in the liquid element. No other method bears the remotest resemblance to being buried and resurrected. Nor do {175} unprejudiced investigators for religious truth deny that the baptism of true Christianity, as taught and administered by John the Baptist, Christ and His disciples, was intended, not for infants, but only for those persons who had reached the years of accountability. This must be obvious, because before people were baptized for the remission of sins it was necessary, as a preparation, that they should believe and repent, a process impossible to little children. The latter being, according to the Savior, of the Kingdom of Heaven, have no sins to remit, for no unclean thing can enter the heavenly kingdom. Sinfulness is uncleanness. It is easy for the Saints to show that the ordinance administered in the Church of Jesus Christ of Latter-day Saints, of the "Laying on of hands for the gift of the Holy Ghost," is strictly a Bible practice. Read, for instance, the 8th chapter of the Acts, and numerous other passages, "Then laid they their hands upon them and they received the Holy Ghost." [1] The necessity of authority to enable man to represent Jesus on the earth in the ministry of the Gospel, is also admitted freely by the unprejudiced. The absence of such authority among the lifeless sects is conspicuous. Paul lays down an unqualified rule upon this point: "No man taketh this honor unto himself, but he that is called of God, as was Aaron." Aaron was called of God by revelation from Him, through the Prophet Moses. The sects of to-day repudiate revelation and its necessity, and how therefore can they be in possession of an authority that can only be given by that means? It is impossible. [2] Honest-hearted people who profess a belief in the Bible cannot and do not deny that a true Church of Christ must necessarily enjoy the fruits of the Spirit. These are the gifts enumerated by Paul in the 12th chapter of Corinthians. How can a belief in such things be repudiated when they existed in the primitive Church, which was the genuine Church of Christ, established by Himself? If the true Church is extant now, its peculiarities and blessings must be the same. [3] It surely will be admitted that the Church will not only be the same in doctrine, ordinances, spirit, gifts and authority, {176} but also in organization and officers. Hence, as in primitive times, it will incorporate apostles, prophets, and other inspired men, who were given to the Church to edify its members until they "all come to a unity of the faith." It may be well to ask how a Church could be the Church of Christ denuded of some of its most conspicuous doctrines, ordinances, spirit, gifts, officers and organization. [4] In fact so wide is the gulf that separates the true Church--that described in the Scriptures--from the repudiative, revelationless, spiritless, disjointed churches of the day that it is difficult to discover even a remote resemblance. But these things are very plain and clear. They must be obvious to fair, candid truth-lovers. And as that is the only class whom the glorious light of revealed Gospel truth will be likely to impress with its beauty, it is to such that we, in the present writing, appeal. How clear is the wide discrepancy between the primitive Church, the true Church, and the sects of "Christendom" in every feature. How often we have listened to exclamations of astonishment from the lips of persons when this remarkable difference was first explained to them by the elders of the Church of Jesus Christ of Latter-day Saints. They have wondered that so potent a fact did not strike them before. This amazement has been increased when their attention has been called to the predictions of the inspired apostles and prophets regarding the apostasy from the ancient faith of the Saints. In fact Paul positively declares, in the 2nd chapter of 2nd Thessalonians that "That day (meaning the second coming of Christ) shall not come except there come a _falling away_ first." But it is not our purpose to elaborate upon this subject, preferring that our readers should peruse the Scriptures relating to it, guided by the passages to which their attention is directed by note. [5] The seeker after religious truth turns to the glorious promise of a restoration of the ancient order of the Church of Christ, as to a ray of sunshine penetrating the surrounding gloom. Jesus Christ, teaching his disciples upon the signs of his coming, predicted, as among the indications of the approach of the great event, the preaching of "This Gospel of the Kingdom" for a witness. John the Revelator, while gazing down the flowing stream of time, saw not only the restoration of the Gospel, but the manner of its being committed to man, {177} (by a holy angel). The angel who showed him these things was not an imaginative being, depicted according to the fancy of an artist. He was one of the prophets who had kept the faith and gone into the presence of God, at whose command he visited the Revelator. But let the reader search the Scriptures upon these points, for we speak according to the "law and the testimony." The foregoing truths have been frequently and ably set forth in various writings of the Church of Jesus Christ of Latter-day Saints and are constantly laid before the public in plainness by the elders in their preaching of the word of God. This being the case it is not our present purpose to enter upon an elaboration of them. Our position, thus far, being established upon a sound scriptural basis, we will undertake to answer some objections which leap into the minds of some inquirers in opposition to the claims of the Latter-day Saints to being in possession of the pure Gospel restored. From what we have already shown it cannot be truthfully denied that the Scriptures faithfully describe the doctrines, principles, ordinances, powers, gifts, organization and authority enjoyed by the Church established by Christ and his ancient apostles. All Bible believers must admit that that Church was a true one, having been set up under the personal supervision and by direction of the Divine Master himself. The fact also stares all people broadly in the face that between that true and ancient Church and the sects of so-called Christendom, now existing, there is an irreconcilable difference in almost every respect. The only logical conclusion that can be reached in reasoning upon such a condition is, that the primitive Church being the true one, having divine sanction and approval, all churches differing from it must necessarily be spurious. However unpalatable so evident a situation may be to professing Christians, it should be accepted by them with becoming grace and composure that they may be prepared for the revelation to come. God is consistent and truthful in all his ways, and what he says he will do, whether by his own voice or by the utterances of his inspired servants, he will fulfil. Our readers, if they be consistent Bible believers, are constrained to accept of the fact presented in the sacred record, that the Lord did purpose, subsequent to a great apostasy, to reveal from heaven the true order of the Gospel. This belief being established in their minds, probably the chief difference in their position and ours is that while they merely admit the {178} existence of such a precious prophetic promise we advance a step further, taking the ground that it has been fulfilled. The message we declare is that God raised up the Prophet Joseph Smith, to whom and to others he sent angels who conferred upon them the authority of the Holy Priesthood, enabling them to legally officiate in the ordinances of the Gospel. We announce that God has set up, in this age, by revelation, the true Church of Christ, to prepare the way for his second coming, which is near at hand. [6] A prominent objection urged against the Latter-day Saints is that they are exclusive in their views. They are charged with being contracted in their opinions. This arises from their claim to being the only people having the true plan of salvation. If our readers will calmly weigh the matter, they will be free to admit that as in all other respects they resemble the ancient Church of Christ, so they do in this. The disciples of the Lord held that they were right and, as a logical sequence, all others were wrong, because all systems differing from one that is correct must necessarily be spurious. The ancient Saints were correct in this position, for as they presented the light to the world, the existing sects had no longer an excuse for remaining in darkness. If the Latter-day Saints are in possession of the same saving principles, their position in regard to the sects of this day is the same. The Redeemer himself was exceedingly exclusive, as witness the decisive quality of his language to Nicodemus, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." This was a definite rule, laid down by the highest authority, to which not the slightest intimation of an exception was made. All must receive the genuine baptism of water and of the Spirit, the former administered by immersion, and the latter by the laying on of hands, or remain forever outside the pale of God's heavenly Kingdom. This is unqualified exclusiveness, based upon the laws which have been revealed from heaven, and which are eternal in their nature and effects. But the objector, unwilling to release an apparently feasible opposing point, may say he can see where this exclusiveness might be justifiable in its application to the generations of men living when the genuine plan of salvation was upon the earth. Those living contemporaneously with the Gospel plan might respond to the invitation to come and bask in its saving sunshine. {179} The justice, however, of placing a bar to the entrance into God's kingdom in the way of people who are not living on this earth when the oracles and Gospel of the Redeemer are upon it, is questioned. It is argued that surely a just God could not and would not exclude from the benefits of saving truth the myriads of honest souls who have lived out their "brief hour" in this sphere according to the best light they possessed, and passed along to the next. Those who raise this point "Do err, not understanding the Scriptures." The great Gospel plan is both comprehensive and grand. It is worthy of the Great Being who instituted it for the redemption of His children. But how ignorant, because of sectarian gloom and apostasy, are the people concerning the magnitude of the Gospel scheme, and the far-reaching nature of its saving power and principles. By the magic touch of truth, aided by the scriptures, we hope to shed a ray of light upon this subject. We propose to show that the Gospel is not only applicable in the process of saving the living, but includes within its broad folds, salvation for the dead. The reader need not be startled at this proposition. It is strongly supported by the Bible, which, if he profess to be a Christian, he should surely be ready to accept as competent authority. The preaching of the Gospel of life and salvation is not confined to this life. "Glad tidings of great joy" are also conveyed to the spirits of the dead, in the sphere in which they dwell pending the resurrection of their bodies. In addition to His mission on earth the Redeemer performed another in the spirit world. Before He consummated His mortal ministry by suffering an ignominious death, he spoke of his prospective labors in the sphere beyond, when he said, "Verily, verily, I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God: and they who hear shall live." (John v, 25.) Some will, in a contumacious spirit, contend that he spoke in a figurative sense, of the "dead in trespasses and sins." This is an untenable position, for why should he speak of a purpose to do in the future that which he was at the same moment engaged in, being then in the act of addressing the unrepentant Jews? But the 28th verse of the same chapter is sufficient to explode the flimsy subterfuge. It shows that he had reference to those whose bodies were at that time sleeping in the comb, "Marvel not at this; for the hour is coming, in the which all that are in their graves shall hear his voice." This was spoken too, in connection with an assertion that {180} those who were obedient should come forth at the "resurrection of the just." Let not the reader suppose that the subject of salvation for the dead is merely treated upon by a few passages of scripture. In Peter's 1st epistle iii chapter, 18th and 19th verses, there is a definite statement to the effect that after Christ was "put to death in the flesh," he was "quickened by the spirit, by which also he went and preached to the spirits in prison." The object of this preaching to the departed spirits of men is plainly defined in the 6th verse of the following chapter, being "That they be judged according to men in the flesh but live according to God in the spirit." The object was the same as that of the declaration of the words of life to the living; to bring the ungodly to repentance and newness of life. Even the Protestant religion does not entirely ignore the visit of the Redeemer of the world to the shades of the departed, although the recognition of the important fact is given in an undefined and ambiguous way. This is because of a lack of understanding, in the absence of the spirit of revelation, of the Scriptures. The great truths of the Bible can only be comprehended by the investigator being in possession of a portion of the spirit that inspired the speakers and writers of the divine record. However, the 3rd and 4th Articles of Religion state that "Christ died for us and was buried, so also is it to be believed that he went down into hell." Also that "he rose again from death, took again his body of flesh and bones, wherewith he ascended into heaven." It will be seen that the sphere which Peter informs us is for the confinement of the spirits of departed humanity, is denominated in the "Articles of Faith," as "hell," but both point to a visit by Christ to a place or condition differing essentially from heaven or earth. This position is borne out by the Savior's own declaration to Mary, when he forbade her to touch him, for the reason that he had not yet ascended to His Father. This shows he had not yet been to heaven. He had been engaged in the work entrusted to Him by the Father, among the intelligences that had once existed on the earth. This accounts for the remark of Jesus, while hanging upon the cross, to the thief who suffered a similar fate at the same time: "To-day shalt thou be with me in paradise." Some unadvisedly suppose the thief went direct to heaven. On the contrary it is evident he went to a place where departed spirits abide until the resurrection. Christ, as we have shown by the remarks of Peter, went to {181} such a place, in the spirit, during the time intervening between His crucifixion and resurrection. The word paradise, therefore stands for such a place, for on the same day on which the promise was made to the thief, the latter's spirit was to be in the Redeemer's presence. There he could be taught of the Lord of heaven and earth and, if so disposed, "Live according to God in the spirit." The reader may endeavor to find other objections to our proposition that the saving message and power of the Gospel reaches the dead who die in ignorance of it. He may take issue with us upon the saying of the Savior, heretofore quoted, "Except a man be born of water and of the spirit, he cannot enter the kingdom of God." This, being a rule devoid of exception, it may be a question as to how those who have died without a knowledge of the Gospel can possibly gain an entrance into the heavenly kingdom, in view of the impracticability of a spirit's being baptized by immersion, or "born of water." We at once admit that a spirit cannot personally comply with this ordinance, excepting in one way. A departed intelligence can have that ordinance performed by substitute, and his acceptance of that performance will constitute, according to the statutes of the Gospel, compliance with the law, and entitle him to the privileges of the kingdom of God. We trust the reader will not suddenly, in his feelings, object to the vicarious administration of the ordinance of baptism in water. Baptism for the dead is Scriptural, and is a saving provision of the Almighty God, showing the magnitude of His mercy. Let us turn our attention to the 15th chapter of Corinthians. Paul offers strong reasoning in support of the resurrection of the body. One of the most potent of his points was that if the heretics who declaimed against that sublime doctrine were right, the ordinance of the being baptized for the dead would be a useless performance. Paul was, of course, right, for the chief object of such an ordinance must be to entitle the dead, among other blessings, to a part in the resurrection. This agrees with the announcement of Jesus, to the effect that the dead would soon hear his voice, and they who did good would have part in the resurrection of the just. Here are the words of Paul: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" Thus even the dead are not exempt from the exceptionless rule laid down by Christ, that the birth of water and of the spirit is an imperative condition of entrance into the kingdom of God. The only difference between the living and the dead is that the {182} former are required to receive it in person and the latter by proxy. How easy for the reader to say, I do not believe one person can do anything in connection with salvation that will affect another. But were such an objection valid, the whole fabric of Christianity would be swept away. That saving plan is built upon this very principle. "As in Adam all die, so in Christ shall all be made alive" (1 Cor. xv, 22). The atonement is a vicarious work. Who shall say that Christ has not done a saving work for us? He died that we might live! The principle of one being representing another runs throughout the whole of the dispensations of God to men. We have already stated that the atonement was vicarious, and this is the foundation of Christianity. The whole mission of the Savior was a work based on the law of substitution in another respect. He came as the representative of the Father. He represented neither himself nor his own doctrine. "My doctrine is not mine, but his that sent me. If any man will do his (the Father's) will, he shall know of the doctrine, whether it be of God, or whether I speak of myself", (John vii, 16, 17). How often He announced, in the meekness of his spirit, "I came not to do my own will, but the will of my Father who sent me." He was the substitute, deputy or representative of that Great Being who, after his baptism in water, at the hands of John, to "fulfill all righteousness," proclaimed him his Son. So is the law of substitution exhibited in the sending forth of the ancient disciples. They were the representatives of Jesus Christ, to perform His work, not their own. Neither had they power to do any work save it was in His name, so that through them as His deputies or substitutes, did He accomplish His purposes. So emphatically did they represent Him that those who rejected them committed the rebellious crime, in that act, of rejecting Him, and consequently of rejecting the Father also. Thus it will be seen that substitution runs through the whole superstructure of genuine Christianity, and cannot be consistently cast aside or even treated slightingly. The first object of baptism is that the repentant believer receiving it may obtain a remission of sins. If this be the result sought and gained by obedience to this law in the case of a living person, so must it be in the cases of the dead who receive this ordinance by the law of substitution. Paul says we are buried with Christ "by baptism into his death; that like as Christ was raised from the dead by the glory of the {183} Father, even so we also should walk in newness of life", (Rom. vi, 4). Thus, in connection with the baptism for the remission of sins, the disciple engages to refrain from evil-doing in future, by adopting a "newness of life." So also do the spirits of the departed, whom Peter informs us had the Gospel preached unto them, that they, might reform, by "living according to God." The reader may be seized with a momentary feeling of astonishment at the innovatory character of this doctrine upon existing so-called Christian systems of religion. The latter, so far as Protestantism is concerned, teach that the condition of human intelligences cannot be affected, so far as a reformatory process is concerned, after death. Jesus Christ, speaking of the "sin against the Holy Ghost," said, that "All manner of sin and blasphemy shall be forgiven unto men," excepting this one. Of this unpardonable offence He said: "It shall not be forgiven him, neither in this world, neither in the world to come" (Matt, xii, 31, 32). This announcement of the Redeemer implies the application of a forgiveness or remission of sins in the world to come. Else what would be the use of stating it as a fact that this special sin could not be forgiven in the world to come. Why thus particularize it in reference to the future life, unless it were an exception to the rule? The only sensible inference to be drawn from the statement is that other sins are forgiven in the future life. The plain meaning of the passage is that all other sins shall be forgiven either here or hereafter. The mode of obtaining that forgiveness or remission of evils committed is the same in the case of the dead as the living, being through the application of the law of baptism, received by proxy by the former and in person by the latter. Were it suited to our purpose, we might show that every law of the Gospel, being eternal, compliance alone with the conditions of the same brings the promised blessing. The application of the statutes of heaven is universal, whether to the living or the dead. If the latter are required to have the law of baptism attended to in their behalf to entitle them to a remission of sins, so must the birth of the spirit be undergone to ensure for them an entrance into the kingdom of God. For, "Except a man be born of water and of the spirit", he cannot enjoy that blessed privilege. If the vicarious principle in the Gospel plan require the birth of the water for departed spirits, so also must the laying on of hands be received in the same manner--by substitute. Thus we might go on to exhibit to the admiring contemplation of the lovers of truth {184} the exceeding greatness of the scheme of redemption, consistent, yet simple in every part. Showing also the mercy and justice of the Most High, who has provided for the eternal peace of all his children who will obey his laws. Let us contemplate for a moment those contracted systems which confine the application of the saving power of the Gospel to this life, as compared with the infinitely broad plan of which Christ is the head. Every professing Christian pretends to believe that "There is none other name under heaven given among men, whereby we must be saved," except that of Christ. Myriads of human intelligences come upon this earth and pass away without ever hearing of the name of the Savior. Are these immortal beings to be kept in outer darkness throughout eternity? While revolving ages roll around, shall no ray of salvation ever illumine the gloom of their prison house? And this because they did not bow in submission to a name with the sound of which their ears had never been saluted? Where would be the justice of such a state of facts? Yet salvation can only be made attainable through the name of our blessed Savior. Let us rather consider the magnanimity and justice of our Heavenly Father, by admitting that the gates and "everlasting doors" are lifted up, and the message of the King of Glory carried to the captives, that they may be set free. How otherwise would we suppose that the Redeemer could be the ultimate victor, conquering "death, hell and the grave," triumphing over the unavailing efforts of the Devil to drag humanity down to eternal darkness. The number of human intelligences receiving the message of Christ in this life is insignificant compared with the teeming hosts who either never heed or never hear His name. Yet it is only through his name that redemption can be procured. Therefore were the Gospel trumpet not sounded, nor salvation offered in the spheres beyond, it would not be Christ but the arch-adversary who would, in the great day of the Lord, sound the note of victory. Salvation for the dead as well as the living is not only Scriptural, but it appeals to our reason, as the only scheme consistent in magnitude and mercy with the character and attributes of the King of Heaven. We have shown, in the foregoing pages, that the preaching of the Gospel to, and the vicarious performance and administration of its eternal ordinances for the dead, are in strict harmony with the doctrines of the holy Scriptures. The application of the saving principles of the Divine system to the {185} dead has been clearly explained as a necessity, to make the work of human redemption complete, rendering our Great Captain, Christ, the triumphant victor, and Satan the prostrate, vanquished foe. The mighty host of the redeemed, as compared with those who will be destroyed as "vessels of wrath," will be as the vastness of the oceans to the insignificant stream. Those doomed to everlasting ostracism from each and all of the mansions and kingdoms of the Father, prepared as places of glory and rest for His children, will be comparatively few, as all manner of sin shall be forgiven unto men, either in time or eternity, except the one crime which is unto eternal death--the sin against the Holy Ghost. A just and merciful God has not created man that he might forever endure eternal misery, but rather that he might dwell in realms of everlasting joy. It is generally taught that after death there are but two separate and distinct divisions--heaven and hell--into the first of which the righteous are admitted, and into the second the wicked are thrust. In either one it is believed, by most professing Christians, that there are no degrees of bliss or exaltation on the one hand, or exquisiteness of torture on the other. But how such unreasonable views can be entertained, in the face of the plain declaration of Scripture, is not easily accounted for. In explanation of the grand fact that there were many dwelling places in the sphere beyond, Jesus said to his disciples, "In my Father's house are many mansions; if it were not so I would have told you. I go to prepare a place for you", (John xiv, 2). In the following verse Jesus assigns as a reason for this preparation that it was for the purpose of having them dwell in His presence, "That where I am there ye may be also." There can be no other inference drawn from this statement than that there will be others who will dwell in the mansions of the Father, the kingdoms of our God, who will not enjoy the exalted privilege of being in the immediate presence of the Redeemer. How beautiful is the explanation of the Apostle Paul upon the doctrine of degrees. Speaking of the condition of those who have died and shall be again quickened into life by the power of the resurrection, he says: "There are also celestial bodies, and bodies terrestrial, but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth {186} from another star in glory. So also is the resurrection of the dead" (1 Cor. xv, 40-42). Here are three distinct degrees, mansions or kingdoms that are spoken of, and how appropriately are they compared to the shining orbs that illumine the heavenly expanse. The analogous figure used to convey to the mind a glimmering of the innumerable differences that will exist in the third grade of the final abodes of human intelligences, immediately impresses the mind with the minuteness of detail in the provisions of the divine scheme, in the wonderful adaptability to the capacities and conditions of an infinite variety of individualities. Not only is there a condition of future existence that will be as the stars compared with the greater lights that revolve in space, but in that plane of existence there shall be differences as peculiar and apparently as numerous as those which characterize the shining worlds. In speaking of the merciful providence of the Most High in preparing ultimate abodes suited to the capacities of His children, surely Paul was a good authority. Not only was he able to speak advisedly by the manifestations of the Spirit of Truth, that was in him by virtue of his holy apostleship, but he had, while still a dweller in mortality, been made an actual partaker of the glories of the other world. He had received a foretaste of the exquisiteness of heavenly bliss, having been, by the goodness of God, made a visitant to one, at least, of the future degrees. Speaking of his personal experience, he said: "I knew a man in Christ above fourteen years ago, (whether in the body, I cannot tell; God knoweth;) such an one caught up to the third heaven" (2 Cor. xii, 2). Taking this statement, as all professing Christians should, as worthy of credence, the only logical conclusion to be arrived at is that there are at least three heavens, the mention of a third rendering the existence of two others imperative. For our part we will accept the statement of an authority like Paul in preference to that of a wholesale combination of uninspired expounders and commentators, who stand upon different ground from that taken by him. Those who sleep in Christ shall be raised from the dead at His coming with power and great glory, in the latter days. They shall reign with him on the earth a thousand years. During that blissful period the vicarious work for the dead shall proceed, until the work of redemption shall be complete, and all, at the end of that time of rest, the thousand years--"one clay with the Lord,"--the dead, both small and great, shall be raised. Then shall come the judgment. The {187} sons of God, the intelligences whom He created for His glory, shall be assigned to the mansions and kingdoms for which they have fitted themselves, by their course in this life and while in the spirit. And all shall acknowledge that God is just, and merciful, and full of loving kindness, and shall give glory to Him who sitteth upon the throne and to the Lamb forever and ever. There is an unbroken harmony between the teachings and announcements of Jesus and all the ancient prophets and apostles with those of Joseph Smith, who was raised up to usher in the great last dispensation. This beautiful blending should strike the investigator as remarkable. He should inquire whether a system so complete could possibly be the product of mere human ingenuity. It certainly is a most striking and unusual phenomenon. This unanimity of doctrine, principle and sentiment is all the more astounding in view of the otherwise heterogeneous, discrepant and conflicting religious maelstrom presented by so-called Christendom. This blending of the teachings of the ancients with those of the modern prophet is at least refreshingly new in this age of frenzied religious perplexity. Let us consider the statements of Joseph Smith in regard to the future conditions of the human family, side by side with the utterances of the Savior and the Apostle Paul. At Hiram, Portage County, Ohio, U. S. A., the modern prophet and Sidney Rigdon were permitted to behold a glorious vision, by which their minds were opened to a comprehension of this great subject. A portion of what they saw they were commanded to write and is published in section 76 of the latest edition of the Book of Doctrine and Covenants. Concerning those who place themselves beyond the pale of redemption, by committing the sin against the Holy Ghost, it is written: "Thus saith the Lord concerning all those who know my power and have been made partakers thereof, and suffered themselves, through the power of the devil, to be overcome, and to deny the truth and defy my power--They are they who are the sons of perdition, of whom I say that it had been better for them never to have been born, for they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity; concerning whom I have said there is no forgiveness in this world nor in the world to come." Speaking of those who shall come forth in "the resurrection of the just," it is stated: "They are they who received the testimony of Jesus, and believed on his name and were baptized {188} after the manner of his burial, being buried in the water in his name, and this according to the commandment which he has given, that by keeping the commandments they might be washed and cleansed from their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power," etc. "These are they whose bodies are celestial, whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical. "And again we saw the terrestrial world, and behold and lo, these are they who are of the terrestrial, whose glory differs from that of the Church of the First Born, who have received the fullness of the Father, even as that of the moon differs from the sun in the firmament. Behold these are they who died without law, and also they who are the spirits of men kept in prison, whom the Son visited, and preached the Gospel unto them, that they might be judged according to men in the flesh, who received not the testimony of Jesus in the flesh, but afterwards received it. These are they who are honorable men of the earth, who were blinded by the craftiness of men. These are they who receive of His glory but not of His fullness. These are they who receive of the presence of the Son, but not of the fullness of the Father; wherefore their bodies are terrestrial, and not bodies celestial, and differ in glory as the moon differs from the sun, etc. "And again we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from the glory of the moon in the firmament. * * * These are they who shall not be redeemed from the devil, until the last resurrection, until the Lord, even Christ the Lamb shall have finished his work." Whether the reader receive our testimony to the fact that Joseph Smith was a prophet or not, he at least cannot truthfully deny that between his teachings and those of the Bible there is a connecting chain binding them together in a harmonious whole. Not only is this beautiful blending manifested in the statements made in the foregoing pages, but in all the great principles enunciated by the latter-day prophet. The more the candid truth-seeker investigates the subject, the more will this unanimity become apparent, as a result of his unprejudiced researches. All the holy prophets, from the beginning of the world, have taken up the theme of the glorious coming of the Son of Man in the latter days, to reign on the earth. In connection with this stupendous event they have depicted, in graphic and prophetic measure, the terrible scenes that are to precede it. The wicked who will not listen to the mandates of heaven are to be swept from the earth by judgments, as with the overwhelming rush of a flood. Famine, plague, pestilence, war, commotions, uprisings and destructions, in all the most appalling forms, will visit those who delight in revelling in the {189} filth of iniquity that now rises as an offence in the sight of the hosts of heaven. The period of those tribulations, which have already begun to appear, has been characterized as the "Great and dreadful day of the Lord." This fearful time, "when the wicked shall slay the wicked," is a necessity as a preparatory process before the coming of the King of Kings. A millennium--a reign of righteousness and peace--would be an impossibility with myriads of human beings on the earth that are sunk in the slough of corruption, delighting in deeds of violence and strife. They repent not, and to introduce purity and peace, those whose lives are in contravention of, instead of in harmony with those conditions, must be blotted out of existence. Therefore it is decreed in the heavens that those who remain at His coming will be those only who will bow to His sceptre, deporting themselves in accordance with righteousness and truth. Were it not for the realization of a glorious promise the earth, because of the corruption of those living upon it, would be smitten with an irretrievable curse. The nature of that promise is set forth in the 5th and 6th verses of the last chapter of Malachi: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. And he will turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." What a beautiful and singular harmony is presented between the nature of this great promise and the principles set forth in the present writing--the Gospel to the dead as well as the living. In the dispensation of the meridian of time, introduced by the Redeemer in person, the heavenly message of glad tidings was, as herein exhibited, not only to men dwelling in the flesh, but also to those living in the spirit. The Latter-day Saints claim that the latter-day dispensation was opened by the raising up of the Prophet Joseph Smith. That great and good man, and his brother Hyrum, Patriarch of the Church, met a fate similar to that of the Savior. They were slain by a furious mob of religious bigots, for no other reason than asserting that God had again spoken from heaven as of old. Like the ancient prophets they clung to their integrity with their latest breath, and sealed their testimony with their blood. But, like their great Master, their mission was not confined to the sphere of the living. As in His case, it extended also to that of the spirits of the departed. Hence, when the prophet had accomplished the work by revelation from God, of setting up the true Church of Christ, with {190} apostles and prophets, high priests, seventies, elders, priests, teachers, deacons, and every other officer, and all the necessary councils, courts and other organizations, as in former days, he was called hence to open up a new and later dispensation in the life beyond. The work he had been the honored instrument in inaugurating here could be perpetuated, under divine guidance, by those remaining behind who held similar priesthood and authority to that which had been conferred upon him, and which belongs to him in eternity. That same commission that enabled him to perform a work here, is of effect in the realms beyond the grave. Thus an unbroken chain is formed, welding the visible Church of the First Born on this side with the same eternal system behind the veil. By this means there is established a common bond of union between the children--the obedient in this generation--and the fathers who have passed to the other sphere. Malachi, whom we have quoted, spoke the words of inspiration, and we claim they have received a literal fulfillment. If our reader profess to be a believer in the Bible he must, to be consistent, either accept as a truth that Elijah the prophet has come, or that he will come some time in the future. Seeing the finger of prophecy points to the coming of that departed prophet, for a special purpose, our claim that his visit is an accomplished fact is worthy of investigatory consideration. We declare that he actually appeared to the Prophet Joseph Smith and Oliver Cowdery, in a temple that had been reared by the Latter-day Saints, and dedicated to the Lord for holy purposes, at Kirtland, State of Ohio, United States of America. This visitation occurred on the 3rd of April, 1836. They were visited by others of the ancient prophets successively on the same occasion, each conferring upon them the keys and authority pertaining to his special dispensation, that all the powers pertaining to each might be incorporated in the most stupendous of them all--that of the latter days to prepare for the coming of the Son of Man. We quote from the account of the event, given on page 405 of the latest edition of the Book of Doctrine and Covenants: "After this vision had closed, another great and glorious vision burst upon us, for Elijah the prophet, who was taken to heaven without tasting death, stood before us and said--Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. {191} Therefore the keys of this dispensation are committed into your hands, and by this ye may know the great and dreadful day of the Lord is near, even at the doors." From the hour that that glorious vision was opened to the view of those whose eyes were favored to behold it, the effects of the visit of the great Elijah took root, until the outspreading branches from the seed then sown have extended to the uttermost parts of the earth. A great work is in progress, but because "darkness covers the earth and gross darkness the people," the world comprehend it not. This is because they are not repentant, neither are they born of water and of the spirit, without which process man cannot even see, to say nothing of entering, the kingdom of God. The elders of the Church of Jesus Christ of Latter-day Saints are carrying the Gospel to the nations, travelling without purse and scrip, as in olden times. Great companies of those who believe their testimonies are departing for the gathering place of the Church, month by month and year by year. A leading influence that causes them to wend their way to the appointed land where the latter-day Zion is to be built up, is the turning of their hearts to the fathers who have passed before them without the privilege of embracing the plan of salvation on the earth. Baptism, confirmation and other ordinances can only be attended to in holy structures called temples, reared to the Most High for sacred purposes. The Saints flock together to aid in the rearing of such buildings, that they may enter them and officiate for the fathers who have gone before, that they may be "judged according to men in the flesh, live according to God in the spirit," and have part in the blessings and privileges of the Gospel of the Redeemer. Thus are the words of Malachi fulfilled, in the turning of the hearts of the children to the fathers. The children are manifesting their solicitude for the salvation of the dead by their works. The Saints, in the fruitful valleys of the mountains of the north-western portion of America, are engaged in the building of temples to the God of Heaven, and they operate in full faith of co-operation on the part of the fathers for whom they are working. They have abundant evidence that the turning of their hearts to the fathers is met with a responsive reciprocal echo from the spirits of the departed, to whom the Gospel is being preached. One temple, devoted to the performance of vicarious and other ordinances, is completed and two others are in the course of construction. It is a portion of the faith of the Saints also that the great work of redemption of the dead will be prosecuted throughout {192} the Millennial reign, until, at the end of the thousand years of peace, Christ shall have put all things under his feet, being the great conqueror of "death, hell and the grave." When the great work of redemption is completed, He will present the Kingdom, in its perfection, to His Father, who shall tell His Only Begotten to retain it and reign over it for ever and ever. We are aware of our inability to present even a remote portrayal of the greatness of the glorious plan arranged in heaven for the redemption of humanity. But however faint the result of our endeavor, it is perhaps sufficient to show that the saving plan bears upon it the stamp of Deity. It is a system that, because of its magnitude, magnanimity and beauty, appeals to the intellectual, moral and religious nature of man. And when the hosts of the redeemed shall sing the new song of praise to God and the Lamb, it will be the manifestation of a clear comprehension of so grand a scheme, taking within its broad folds not only living races of men but, stretching wide into eternity, embracing all things that were, that are, and that still lie in the bosom of the future. Summary. It may be well to consider what, in the foregoing pages, we have been successful in establishing. The points which have been the most conspicuously and clearly defined may be stated as follows: _Firstly_.--That the true Church of Christ is, in the nature of its doctrines, principles, authority, gifts, power and organization, peculiar and distinct from all other systems. _Secondly_.--That the sects claiming to be Christian widely differ in numerous essential vital particulars from the true Church as described in the Scriptures, this discrepancy being sufficient to invalidate their claim to being the Churches of Christ. It would be illogical and unscriptural to assume that anything that differs from that which is true can possibly be in itself correct. _Thirdly_.--That apostasy from the original and pure order of the Gospel as established by Christ and His divinely commissioned servants, is clearly foretold in Holy Writ; and that the discrepant condition of professing Christian Churches is an existing proof of the genuine character of those predictions. _Fourthly_.--That a latter day restoration of the true Gospel is prophetically promised in the Scriptures. The setting up, {193} by revelation, of the Church of Jesus Christ of Latter-day Saints, after the ancient pattern, sustains the validity of the prophecies given to that effect. _Fifthly_.--That the comprehensive and far-reaching nature of the Gospel renders it applicable to the whole human race; that, consistent with its intrinsically liberal character, it provides for the correct teaching, improvement and ultimate salvation of the dead as well as the living. This fact alone should cause a sentiment of adoration to ascend to God from the heart of every human being to whom it is communicated. _Sixthly_.--That the sectarian dogma of one universal heaven and hell, making but two distinct ultimate abodes for the multifarious grades of human intelligences, is an unscriptural fallacy, inconsistent with the just decree that men shall be rewarded according to their works. _Seventhly_.--That the Scriptures promise a visit, before the end of the rule of wickedness, from Elijah the Prophet, to restore the keys and powers pertaining to the turning of the hearts of the children to the fathers, etc. In verification of the claim put forth by the Saints that that prediction has been fulfilled, the feelings of the children are being strongly inclined to their progenitors. _Eighthly_.--That the propositions advanced are not only sustained by appeals to reason, but are so markedly scriptural that we are surely not claiming too much in assuming that the professed believer in Holy Writ is left with but two alternatives to choose from. He must either discard the sacred record as unworthy of his retention, or accept of the doctrines and principles herein set forth and clearly established. Appeal and Testimony. We appeal to every unconverted soul to whose notice these words shall be brought, to stop and reflect upon the importance of the message we declare. The note of warning is not to one nation or people, but to this whole generation of men. The proclamation of the Gospel, that was to be delivered by a holy angel in the latter days, was to be to "every nation, kindred, tongue and people." It was to be universal. None were to be exempt; not even those who would be professed followers of the Savior, for all were to be, at the time of the beginning of the restitution of all things, out of the way of the True Shepherd. Reader, we appeal to you to step forward and, with an unbiased mind, investigate, that you may be able to intelligently {194} decide whether or not the claim of the Church of Jesus Christ of Latter-day Saints be legitimate or otherwise. Be "fearless of the world's despising," for this was the independent position assumed by the former-day disciples of the Redeemer. Think of the great prize that awaits him who listens to the voice of the True Shepherd, rather than to the alluring popular praise of the multitude, and endures to the end. We not only plead with you to consider the eternal welfare of your own soul, but, in the name of Jesus Christ, we testify to you that God the Eternal Father, has at last broken the speechless gloom of centuries. He has spoken from heaven and established his authority on the earth. If you have, by evil and false reports regarding the Saints, been surrounded by prejudice, break down the repulsive barrier. Draw the bolts and throw open the shutters of your mind, that the glorious sunlight of eternal truth may enlighten your soul with its illuminating beams. Remember the Saints of former days: how they were vilified, abused, maltreated and murdered for the truth's sake. Search diligently for the truth as it is in Christ, and when you have found it, treasure it as a gem of priceless value. It will lead you to seek for a duly commissioned servant of the Most High God, and inspire you to request him, after you have repented of your sins, to baptize you for the remission of the same, and to lay hands upon your head that you may receive the gift of the Holy Ghost; for thus did the ancients. Your thus becoming "like a little child," by obedience to the Lord's will, makes you a citizen of the kingdom of God, and by continued faithfulness, you can _know_, and not merely _believe_, that the doctrine, instead of being human, is divine. Liverpool, England, January 12th, 1880. Footnotes: 1. _First Principles_--John iii, 5; Luke vii, 29; Mark xvi, 15, 15; Matt. xxviii, 19; Acts ii, 38, 39; x, 48; Mark i, 4; Luke iii, 3; Acts xxii, 16; Matt. iii, 6; Acts viii, 12, 36, 38; Rom. vi, 4; John iii, 23. 2. _Authority Needed_--Heb. v, 4; Luke xxiv, 49; Acts xiii, 2-4; Rom. x, 14, 15. 3. _Gifts_--1 Cor. xii chap.; John xiv, 26; Acts xix, 6; Mark xvi, 17, 18. 4. _Organization_--Eph. iv. 11-13; 1 Cor. xii, 14-15; 17-29. 5. _Apostasy_--Isaiah xxiv, 5; 1 Tim. iv, 1-3; 2 Tim. iii, 1-5; iv, 3, 4; 2 Thess. ii, 1-3. 6. _Restoration_--Rev. iv, 1; xiv, 6, 7; xxii, 8, 9,; Matt. xxiv, 14. {195} THE MEANS OF ESCAPE, OR, EXISTING EVILS AND THEIR CURE. By John Nicholson. An Elder of the Church of Jesus Christ of Latter-Day Saints. "Now learn a parable of the fig tree: When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh; So likewise ye, when ye shall see all these things, know that it is near, even at the doors."--Matt. xxiv. 32, 33. We live in strange times. Human affairs are hastening to a crisis. International struggles are imminent, "nation rising against nation," for supremacy and existence. Civilized governments are threatened by an internal and destructive agency, in the form of communism. This secret combination assumes different names and forms, according to the fancy of its devotees and the various stages of its advancement. It is Communism in France, Socialism in Germany, Internationalism in Spain and Italy, Nihilism in Russia, and similar sentiments and principles are cloaked under a variety of titles in America and the United Kingdom of Great Britain. These societies are opposed in spirit to all the restraints of law; they are an increasing power, causing thrones to totter and soon, through their agency, governments will crumble and fall. On February 9th, 1831, the great Prophet of the latter-days received a revelation from God, on this subject. He was told to instruct the elders of the Church who should go to the east, to "teach them that shall be converted to flee to the west, and this in consequence of that which is coming upon the earth, and of _secret combinations_." The prophecies in the Book of Mormon are plain on this subject, stating that "secret combinations to get power and gain," should be among the nations in the latter times, and would be a sign that the destruction of those governments in which they should exist would be near at hand. The prevailing conflict between capital and labor is {196} irrepressible, strikes being of almost daily occurrence. The increase of labor-saving machinery is creating over-stocked markets. This and other causes create a decline in trade for which there is no cure. Consequently the condition of the poorer classes grows from bad to worse. They will continue in that situation until driven, by desperation, to deeds of violence, scenes of anarchy and bloodshed will ensue and Babylon shall fall. "The merchants of the earth shall weep and mourn over her; for no man buyeth her merchandise any more" (see Rev., chap, xviii). Secularism and infidelity are sweeping over the nations like a mighty flood. Having broken through the restraining influence of religious feeling, the masses are plunging into a vortex of ruin, by indulgence in every species of iniquity. Crime is increasing with such rapidity that the cities of the world are fairly reeking with corruption. The earth is in "commotion" with the news of "famines, pestilence, wars and rumors of war." It has almost come to the point when "men's hearts are failing them for fear, and for looking after those things which are coming on the earth." (Luke xxi, 26.) The present phase of things is because the world has been for centuries and is now in apostasy from the true order of the Gospel. Isaiah (xxiv, 5), being enabled to behold, by prophetic power, the existing condition of affairs, said: "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant." Speaking of what should be previous to the second coming of Christ, Paul said (ii. Thess. ii. 3), "Let no man deceive you by any means; for that day shall not come, except there come a _falling away_ first, and that man of sin be revealed, the son of perdition." The reader may say: "I can clearly see the perplexing dilemma the world has reached, but it is easier to point out an evil than the means of escape from it." It is not our intention to leave the matter in a maze of doubt, for as surely as God, through His servants, predicted the "falling away," when men should have "a form of godliness but denying the power thereof;" so also, by the voice of revelation, did He proclaim that, in the latter times it would be restored. (Rev. xiv. 6.) "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, kindred, tongue and people." Also, in telling his disciples what should be the signs of his coming, Christ gave as one of them (Matt. xxiv. 14): "And {197} this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." We make the solemn declaration that the fullness of the everlasting Gospel, with all its gifts, authority, and blessings has been restored, through the instrumentality of the Prophet Joseph Smith, in this age. This restoration came not by the will or power of man, but by the power of the Living God. We extract the following from an article under the head of "Church History," written in 1842, by Joseph, the Prophet: "I was born in the town of Sharon, Windsor County, Vermont, U. S. A., on the 23d of December, A. D. 1805. When ten years old my parents removed to Palmyra, New York, where we resided about four years, and from thence removed to the town of Manchester, U. S. A. "My father was a farmer and taught me the art of husbandry. When about fourteen years of age, I began to reflect upon the importance of being prepared for a future state, and, upon inquiring the plan of salvation, I found that there was a great clash in religious sentiments. Believing the word of God, I had confidence in the declaration of James, 'If a man lack wisdom let him ask of God, who giveth to all men liberally and upbraideth not, and it shall be given him,' I retired to a secret place in a grove and began to call upon the Lord. While fervently engaged in supplication, my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision, and saw two glorious personages who exactly resembled each other in features and likeness, surrounded with a brilliant light, which eclipsed the sun at noon-day. They told me that all religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of God as His Church and Kingdom. And I was expressly commanded to 'go not after them;' at the same time receiving a promise that the fullness of the Gospel should at some future time be made known unto me." On the 21st of September, A. D. 1823, Joseph Smith was visited by an angel from the courts of glory, who instructed him further regarding the coming forth of the work of the Lord in the last days. This heavenly messenger informed him concerning certain plates that were hid in a hill, and on which was recorded the history of two races of people who had inhabited the American Continent, one descended from a small colony that was led out of Jerusalem about 600 years B. C.; and the other from a company that was led to the American Continent by the power of God, at the time the Lord confounded the language of the people who built the Tower of Babel. Those records, together with the Urim and Thummim, by means of which sacred instruments he was enabled to translate them, were committed to him, producing what is known as the Book of Mormon. This record is in exact harmony with the doctrine and principles contained in the Scriptures of {198} the Old and New Testaments, and embodies many prophecies that have been fulfilled, many that are now being verified and others relating to events still in the future. On the 15th of May, 1829, Joseph Smith and Oliver Cowdery were visited by John the Baptist, an angelic messenger from God, by whom they were ordained to the Aaronic Priesthood, which holds the keys of the ministering of angels and the gospel of repentance and of baptism by immersion for the remission of sins. Subsequently, by direct revelation from God, they were ordained to the Melchisedek Priesthood, which holds the keys of the laying on of the hands for the reception of the Holy Ghost. They were also commissioned to ordain others to the same great authority and to organize the Church of Jesus Christ of Latter-day Saints, which was done on the 6th day of April, 1830, in the town of Fayette, Seneca County, State of New York, United States of America. From that time the work spread in every direction, the word being confirmed by signs following the believers, as it was anciently, when holy men of old went forth administering among the people by the power and authority of the God of Israel. In ancient times nearly the whole of the Prophets, and the Saviour Himself and His Apostles, were the objects of bitter persecution. The introduction of the same principles, in this age, has produced the same effect. From the time Joseph Smith received his first vision till now, the work which he was the honored instrument in establishing has met with the most intense opposition. The Saints were robbed, plundered, and many of them slain by ruthless mobs in the States of New York, Ohio, Missouri and Illinois, the Prophet himself and his brother, Hyrum Smith, having been martyred in cold blood, on the 27th of June, 1844, in the last named State. Finally the Saints, being driven from the haunts of civilization, sought out a home in the northwestern wilds of America, which, by the practical working out of the principles for the espousal of which they were derided, driven, and "everywhere spoken evil against," they are fast causing to "blossom as the rose," by the blessing of God. The Saints, under the organization of the Church of Christ, as it existed anciently, with Apostles and Prophets, High Priests, Seventies, Elders, Bishops, Priests, Teachers, Deacons, Helps, Governments, etc., are establishing a purer and better order of society than exists anywhere else on the earth. They are progressing, by the application of measures for the benefit of the whole people, to that unity that will prepare them {199} to receive the Lord Jesus Christ, whose coming we declare to be near at hand. Strikes and other evils that are distracting the social systems abroad are unknown among them. The Saints are nearing a union of sentiment and action that causes peace to abound among them and comparative plenty to prevail. Under the guiding spirit of inspiration from God, the people are being educated to a higher standard of morality in its broadest sense, including the business relations of life. By the gradual introduction of co-operative institutions, involving mutual interests, they are successfully progressing to the desirable point of unity in temporal as well as spiritual things. They are building up settlements, towns and cities, in which peace prevails and the hum of industry and song of rejoicing are heard. They are erecting Temples and Tabernacles for the administration of the sacred ordinances and the worship of the True and Living God. This noble work is being done by people of a great variety of nationalities, heretofore of different customs and habits, speaking different languages, but infused with one spirit, into which they have been baptized, which is the Spirit of Christ. The Elders of the Church of Jesus Christ of Latter-day Saints are not hirelings, who "divine for money." At the call of the Saviour, they cheerfully sacrifice the interests of business and the comforts and endearments of home, going forth, like the disciples of old, to every part of the world where they can find an opening. Their message is to call upon the people to believe in God, the Eternal Father and in His Son, Jesus Christ; to repent of their sins, be baptized in water, by immersion, for the remission of the same, receive the laying on of hands for the reception of the Holy Ghost and obey the great command--"Come out of her, my people, that ye be not partakers of her sins and that ye receive not of her plagues." (Rev. xviii. 4.) Many thousands are heeding the warning and are gathering from the nations with the Church year by year, for this is the ark of safety provided for the righteous from the abominations and calamities of the last days. Hear it, O ye inhabitants of the earth, for we bear witness, in the name of Jesus Christ, that God has again spoken from the heavens and revealed the everlasting Gospel, for the salvation of all who believe and obey. It is a law of the Scriptures that "in the mouths of two or three witnesses shall every word be established," and there are tens of thousands who can testify to the truth of these things. Liverpool, England, November 15th, 1878. {200} The Latter-Day Prophet. By John Nicholson. An Elder of the Church of Jesus Christ of Latter-Day Saints. Prophets Needed and Should be Expected--Organism of the Church of Christ--Effects of Obedience to the Doctrines Introduced by Joseph Smith--The Book of Mormon Authentic--Modern Prophecy and its Fulfillment. Was Joseph Smith an authorized prophet of God? This is a question of momentous importance. Like every matter involving the weal or woe of mankind, the answer should not be given in haste. The evidence should be carefully scanned and weighed before a decision is reached. He who jumps at conclusions regarding men and things, whether for or against, without a scrutinizing examination, is liable to err in judgment. Such a person is likely also to be guilty of injustice. In addition to the vital interests involved, that kindly liberality that should characterize the behavior of man to his fellow, requires that a plea in behalf of the divinity of the mission of Joseph Smith should be candidly and impartially considered. The popular voice is against the validity of the claim of Joseph Smith to being a true prophet. Public sentiment on such a subject has no force. If it have any bearing upon it at all it must be favorable, because of precedents. If popular repudiation is evidence against the genuineness of Joseph Smith's claim, it would be equally sensible to recognize its potency as directed against the rejected Redeemer of the world, whose sufferings and death were effected by the tide of the popular will. The same may be as readily applied to nearly the whole of the holy prophets since the world began, against whom the waves of popular feeling, as a rule, surged like the waters of an angry sea. {201} The prevailing idea regarding prophets is that, in the language of the generality of so-called Christian teachers, "they are not needed now. They were merely required to establish the Church of Christ in its incipiency." Of course some excuse must be advanced for the non-existence of divinely commissioned and inspired men in the various churches. It would not do to say such men are needed, because the question as to why they do not have them would immediately arise. However, we think it is not only an easy matter to show, scripturally, that such men are not only needed, but that the existence of the true Church of Christ without them is an absolute impossibility. We direct the reader to the 4th chap, of Paul's Epistle to the Ephesians. The 8th verse says: "When he (Christ) ascended up on high, he led captivity captive and gave gifts unto men." Now read from the 11th to the 14th verse, inclusive: "And he gave some, apostles; and some, _prophets_; and some, evangelists; and some, pastors and teachers; for the _perfecting of the Saints_, for the _work of the ministry_, for the edifying of the body of Christ; till we all come to a _unity_ of the _faith_, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. That we _henceforth_ be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." Take the assertions of the apostate so-called Christian Churches in regard to the non-essentiality of inspired apostles and prophets and place them in juxtaposition with the teachings of Paul, and what do we discover? We observe the widest discrepancy between them. Those inspired men were given to the Church "for the perfecting of the Saints." Consequently, before it can be established that they are no longer needed it must first be proved that the Saints or members of the Church have reached perfection. To claim that this is the case would be too glaringly absurd in the face of existing facts. Imperfection being the evident condition of the professors of what is termed Christian religion, the necessity of the agencies appointed of God to bring about a more perfect state must be admitted as reasonable and scriptural. Another object of the existence in the Church of inspired apostles and prophets, etc., was "the work of the ministry." They being appointed of God, and not of men, for that purpose, to assume that because they do not exist in the churches is sufficient evidence that they are not required is equal to an {202} assumption that "the work of the ministry" is unnecessary. The untenable claim that men endowed with divine authority and prophetic gifts were only necessary in the rise of the primitive Church flies before the scriptural statement that they were to remain "till we all come to a unity of the faith." An unprejudiced, dispassionate Christian reasoner will at once freely admit that the present distracted, divided, embittered, controversial condition of Christendom presents anything else than a united state, which inspired men were commissioned, by heavenly teachings, to bring about. The desirableness of that unity is most clearly defined, in the reason that, "we _henceforth_ be no more children, tossed to and fro and carried about by every wind of doctrine, by the sleight of men." That is plainly the present condition of religious affairs, the people being wafted about by every whimsical, sensational breeze of doctrine. It is made a matter of lucrative trade by mercenary individuals, to play upon the wayward, flitting religious sentiments of the misguided masses. We say to the people, be not deceived by those who "make merchandise of the souls of men," by teaching the repudiation of inspired apostles and prophets. Those holy men can alone relieve the earnest worshipper from being engulfed in the turbulent sea of doubt and place his feet upon the steadfast rock of certainty. There can be no question as to the present existence of prophets, through whom the will of God could be taught, being desirable. Then, the Almighty being just and unchangeable, why should it be considered unlikely that He should give good gifts to men now as well as anciently? If the people now are as deserving as the ancients were, why should the present generation be denied the enjoyment of equal privileges in relation to being divinely taught? Surely there can be no reason. Among the innumerable unfounded false popular impressions regarding the Latter-day Saints is one to the effect that they do not believe in the teachings of the Old and New Testaments. Some of the more ignorant people go so far in misconception of their true character as to be imbued with the utterly preposterous idea that they do not even believe in the Savior at all. The very name of the organization--the Church of Jesus Christ of Latter-day Saints--a title we claim to have been given by revelation from God, should be enough to explode the latter fallacious view. And in regard to the belief of the Saints in the teachings and doctrines of the Bible, the organism of the ecclesiastical body should be evidence enough on that point. All the officers and councils named in the New Testament are included in it; hence there are apostles, high priests, {203} seventies, elders, bishops, priests, teachers and deacons, the duties and functions of those several offices of the genuine priesthood being clearly understood and defined. It is required that every officer should understand the character of his position and the relationship he sustains in it towards all other authorities, producing the most desirable unity and beautiful harmony. This symmetrical perfection, this shapely figure, the result of the most exquisite niceness of organization and completely detailed definition of the functions of each portion of the body-religious is, in our view, a very decided evidence of the divinity of the mission of the great prophet of the nineteenth century. It accords with the frequently recurring scriptural figure by which the true Church of Christ is compared, in its perfection of parts and harmonious blending of divisions, to the human body. The preservation of this completeness is an absolute necessity. How can the human bodily structure be deemed perfect when it is decapitated, when denuded of its extremities, or when the trunk is lacerated or divided into pieces? No detached part can, in its separate capacity, be denominated a body, neither can the organism be called perfect when deprived of even the most inferior of its members. How then, on the same ground, can a church, as compared to a body, be called the Church of Christ if it repudiate or is devoid of apostles, prophets, high priests, seventies and other vital parts that, according to New Testament teachings, comprise necessarily the most important portions of that harmonious organization inaugurated among men by the Savior of the world and His ancient apostles? How anxious the Apostle Paul was to impress upon the minds of the people the positiveness of the necessity for the preservation of the organization of the Church in its entirety. Hear what he says on the subject, 1 Cor. xii. 14-21: "For the body is not one member, but many. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? And if the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? If the whole body were an eye, where were the hearing? If the whole were hearing where were the smelling? But now hath God set the members every one of them in the body, as it hath pleased him. And if they were all one member, where were the body? But now are they many members, yet but one body. And _the eye cannot say unto the hand, I have no need of thee; nor again the head to the feet, I have no need of you_." {204} To show that Paul had special reference, in his advocacy of the preservation of the body in the perfection of its parts, to the officers and gifts of the Church, it will profit the reader to peruse the 27th and 28th verses of the same chapter: "Now _ye_ are the body of Christ, and members in particular. And God hath set some in the Church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." After this pattern has the Church, revealed anew in this age, been set up through the instrumentality of the young man Joseph Smith who, like his Divine Master, was slain on account of the testimony he bore to a perverse generation; and our reader may well pause and ask himself the vital question, where else in all the world can I find a church similar to that of ancient times? But we hasten to explain other and equally potent evidences that establish the divinity of Joseph Smith's mission and the validity of his claim to being a prophet. We will first consider the character of his teachings and administrations and their effects upon those who accept them. He announced that the Kingdom of Heaven was at hand; that the Lord was about to commence His marvelous latter-day work, by preparing for the coming of the Savior. He and his associate apostles and prophets taught the same Gospel that Christ and the ancient apostles preached: Faith in God the Eternal Father, in His Son Jesus Christ, repentance of sins, baptism, by immersion, for the remission of sins, and the laying on of the hands of those holding divine authority for the bestowal of the Gift of the Holy Ghost. The elders of the Church constantly preached these doctrines and they are explained so clearly in many pamphlets and more extensive published works, that it is not our purpose to enter upon an elaborate dissertation regarding them in this writing. In fact so plainly are these the doctrines taught by Christ and His apostles, in the same order as they are given in the preceding paragraph, that a labored explanation in support of them should be unnecessary to convince any consistent, intelligent, professing Christian that they are strictly biblical, and, without exception, absolutely essential. What we wish more particularly to refer to now is the promise given to the obedient believers of the bestowal upon them of the Holy Ghost. No impostor could make such an offer without subjecting himself to the certainty of discovery. Here was a distinct assertion that a clearly defined effect would be produced by a plainly stated cause, the former being the {205} reception of the Holy Ghost, produced by obedience to the doctrines and ordinances before enumerated. Here was an offer exactly similar to that made to the people in ancient times. Christ and the ancient apostles promised that the obedient should _know_ of the doctrine, and miraculous signs should follow the believer. They "laid their hands upon them and they received the Holy Ghost." How easy it is to test this matter. The question now to be considered is this: Is the promised effect really produced upon those who obey the doctrines taught by Joseph Smith and incorporated in the faith and practice of the Church he was instrumental in establishing? If the affirmative of this question can be proved, then it follows that he was indeed a prophet of the Living God, specially raised up and appointed. What greater evidence could be given than the testimony of those who have tested the efficacy of the promise for themselves. As to the extent and existence of this proof we have but to refer the reader to the scores of thousands of members and officers of the Church of Jesus Christ of Latter-day Saints. These will unhesitatingly testify that, as an effect of their obedience, they have received the Comforter, the Holy Ghost, by whose operations it has been manifested to their minds that God has begun a marvelous work in the earth, having commenced to set up the Kingdom whose existence is prophetically predicted in the second chapter of Daniel. An application to this source will also inform the inquirer that the gifts promised to believers exist in the Church of Jesus Christ of Latter-day Saints. Proceeding upon the legitimate assumption that the effect of obedience to the requirements of the doctrines of faith, repentance, baptism for the remission of sins, and the laying on of hands, does produce the promised imparting of the Holy Ghost, what is the proper conclusion? It must be that Joseph Smith was a true Prophet, for the reason that the giving of the Holy Ghost necessarily shows divine recognition. No such effect could possibly result from the teachings and administrations of an impostor. The reader may say that he is not willing to accept of the testimony of the Latter-day Saints, on the ground of the probability of their being interested witnesses. What reason would he have for supposing then, that he would have received the evidence of the Former-day Saints? They were open to the same objection, if it be one, and they had no more proof to advance that their claim was valid than is now offered in support of the same Gospel restored in its power in these days. One thing is very evident in this connection: there is but one {206} process by which the position of the Latter-day Saints can be consistently refuted. That is by the testing method, which is open to all. It consists of implicit compliance with the conditions stated to be requisite to insure a personal testimony or witness to the obedient. Until the opponents of the divine system take this course, consistency would appear to demand that they hold their peace, lest they be, ignorantly or otherwise, found fighting against God. However, as the Saints know, experimentally, that honest truth-seekers receive, through obedience, the witness of the Spirit, they know the work they are engaged in is secure from successful assault from that method. The reader has probably been heretofore misled regarding the faith and doctrines professed by the Latter-day Saints, and may consequently be surprised at their being identical with the teachings of the Bible. He has perhaps been under the impression that the Old and New Testaments were discarded and what is known as the Book of Mormon adopted instead. Such an impression, which is only too general, is altogether erroneous. It is true, however, that, in addition to the Bible, the Saints accept the Book of Mormon as a divine revelation, it being in accordance with the genius of their faith, to adopt whatever the Almighty chooses to offer for the information and salvation of His children. We are aware that, in consequence of the false teachings of uninspired men, who "teach for hire and divine for money," the people generally have a prejudice against receiving any revelations not contained in the Bible. They have been erroneously informed that the canon of Scripture is full, and God would no more speak to His children, but preserve the gloom of an unbroken silence towards them. What an unnatural and unreasonable doctrine this is! Yet, to delude the ignorant into an acceptance of this discouraging dogma, those who drag religion down to the degrading position of a mere mercantile basis, triumphantly quote the 18th and 10th verses of the last chapter of Revelation: "If any man shall add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of _this_ prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." To offer this passage as evidence of the fullness of the scriptural canon is exceedingly absurd. It simply had reference to the enlargement or reduction of the book of John's prophecy, for at the time it was written the Bible had not been {207} compiled. Consequently it could have no reference to the Old and New Testaments, which are a compilation of various books. It is certainly right that man should not, with impunity, add to or take from what God has revealed, although the Almighty can certainly do so at any time, according to His good will and pleasure. However, should the Lord, in His mercy, reveal another book or prophecy, it would be distinct of itself and not necessarily an addition to one that He had already given, and might relate to another subject, as in the case of books in general, which are books of themselves and not mere additions to others. There is a regrettable lack of information regarding the Book of Mormon in the world at large. It will be profitable to first consider the manner in which this record was, by the matchless power of God, brought to the light. This will necessarily have to be done briefly. If the reader desire more detailed particulars, he can obtain them by a perusal of more elaborate writings, which can be had through any of the authorized agents of the Church. In the year 1820, when Joseph Smith was in the fifteenth year of his age, he resided, with his parents and other members of the family, in the town of Manchester, Ontario County, New York, United States of America. There was, in that vicinity, at that time, a religious revival, causing him to be seriously impressed with a desire to serve God. The conflict of jarring sects caused him perplexity as to which he would be justified in joining. Being struck with the reasonableness of the scriptural promise that God would give wisdom to those who asked Him for it in faith, he retired to a wood or grove, and prayed for the information of which he felt he stood so much in need. In answer to his fervent and simple petition, a glorious vision opened to the gaze of the suppliant youth. A radiant pillar of fire appeared, descended and encircled him about. In the midst of this brilliant column were two glorious personages, the brightness of whose presence was beyond the power of human description, eclipsing that of the sun when he shines in noonday splendor. One of those heavenly beings spoke to Joseph, calling him by name and saying, pointing to the other, "This is my beloved Son, hear him." Joseph, when sufficiently recovered from the sensations that possessed him, inquired which of all the sects he should join. The personage who addressed him commanded him to identify himself with none, as all had gone astray, and were an abomination in His sight. "They draw near to Me with their lips, {208} but their hearts are far from Me; they teach for doctrine the commandments of man, having a form of godliness, but they deny the power thereof." He was also told many other things of great importance. How forcibly the honest inquirer must be struck with the clearness with which the position of the sects was portrayed by these holy beings--the Father and the Son. Religious professors have a form of worship but deny revelation, and the power of godliness made manifest by the exercise of miraculous gifts; they also repeat printed prayers which, being manufactured by others, cannot proceed from the hearts of those who mechanically utter them. Joseph obeyed the command he received, to abstain from joining any of the religious denominations. On the night of September 21st, 1823, after having retired to bed, he was engaged in fervent prayer to the Almighty for the forgiveness of his sins, and a manifestation that would satisfy his mind as to his standing before the Lord. While thus employed a personage of great beauty, dressed in white raiment, presented himself before him. The room was lighted up by the glory of his presence, the brightness of the light being most intense in close proximity to the person of this heavenly being. The name of this visitant was Moroni. He told Joseph that God had a work for him to do that would cause his name to be spoken of for good or evil among all people. We will here quote from the personal history of the prophet: "He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fullness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants; also that there were two stones in silver bows--and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim--deposited with the plates; and the possession and use of these stones were what constituted seers in ancient or former times; and that God had prepared them for the purpose of translating the book." This holy messenger gave Joseph many precious instructions relative to the coming forth of the record, and the setting up and establishment of the work of God in the last days, quoting several passages from the prophecies of the Bible, notably the third chapter of Malachi; eleventh chapter of Isaiah; third chapter of Acts; second chapter of Joel, from the twenty-eighth to the last verse. These predictions, he stated, were soon to be fulfilled. Joseph was also shown, by {209} the opening of the vision of his mind, by the power of the Almighty, the place where the plates were deposited. He was visited twice subsequently by the same personage, the same night, and on each occasion the instructions given on the first visit were repeated. Passing over many intermediate circumstances which transspired up to the time of the plates with the Urim and Thummim being committed to the charge of the youthful prophet, it must suffice, in the present writing, to state that he received them from the Angel Moroni, on the 22nd day of September, 1827. The prophet copied a number of the characters, which were very finely engraved on the plates, and, by means of the Urim and Thummin, translated some of them. These were taken by Martin Harris, to Professor Anthon, of New York, who stated that the translation was correct. On being shown the portion of the transcript that was not translated, he said the characters were Egyptian, Chaldiac, Assyriac and Arabic, and that they were genuine characters. The professor gave Mr. Harris a certificate to that effect, but on learning that the young man Joseph had the plates revealed to him by an angel, he demanded it back and tore it up, saying there was no such thing now as ministering of angels. He requested that the plates be brought to him and he would translate them. Mr. Harris replied that a portion of them was sealed and he was forbidden to bring them. Professor Anthon retorted, "I cannot read a sealed book." Mr. Harris also visited Dr. Mitchell, whose statement coincided with that of Professor Anthon, regarding the genuineness of the characters and translation. In the midst of great difficulties and perplexities, out of all of which Joseph and the friends the Lord raised up to him were delivered by His matchless power, the work of translation was completed and the Book of Mormon was finally published, in the early part of the year 1830. Limited space will not admit of a detailed account of the narrative portion of this remarkable record. This information can best be gained from the Book itself. It contains an account of the doings of the righteous and the wicked of the ancient inhabitants of America. It includes information relative to the dealings of God with the people, describing the works of many mighty prophets, seers and revelators. The sayings of these inspired men have slumbered in the dust for ages, but have spoken again from the ground in deep and piercing tones, in accordance with the recorded promise of our {210} heavenly Father regarding the accomplishment of His marvelous work in the latter days. The Prophet Isaiah must have beheld the coming forth of this record as a testimony to all men of the care which the Almighty has exercised over the nations of men, in every part of the earth, in all ages. Hear his words as found in the 29th chap., 11th to 14th verse: "And the vision of all is become to you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this I pray thee: and he saith, I cannot, for it is sealed. And the book is delivered to one that is not learned, saying, Read this I pray thee: and he saith, I am not learned. Wherefore the Lord said, forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men. Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." So truly have the words of Isaiah received a verification, that some portions of the passage just quoted read like a record made subsequent to the transpiration of the events to which they allude. In the interview between Mr. Harris and the learned Professor Anthon, the latter actually said, "I cannot read a sealed book." The youthful Joseph, diffident and unlearned, was enabled, by the gift and power of the Almighty, to read the historic narrative of the mighty races of the past, and give to the world a book, the authenticity of which is proved by evidences that cannot be successfully controverted. The unlearned youth received the power to accomplish this because the set time had come for the fulfillment of the promise of the Most High to begin a marvelous work in the earth; not by the esteemedly wise and learned, but by humble instruments, that no flesh might glory in His presence. Many people appear to be contracted in their views regarding the dealings of the Almighty with His children. They conclude that the Bible must necessarily be the only record of signal manifestations of the power of Omnipotence in behalf of mankind. Such a view is biblically incorrect, for that good book speaks of the great works to be performed in the gathering of Israel in the latter days. It is reasonable to anticipate that when those occurrences take place, an account of them will be written and published, that it may be perused with {211} wonder and thanksgiving by future generations. The record thus made will be as clearly sacred history as the Bible itself. The question as to the origin of the American Indians is a subject of deep interest to many advanced minds. Investigation for information bearing upon it has received a powerful impetus by discoveries of the ruins of vast cities and gigantic aqueducts, requiring the exercise of great architectural and engineering skill in their construction. These and other relics of past races, abounding in Central, the southern part of North, and in South America, give indisputable evidence of these regions having been inhabited, many centuries ago, by multitudinous enlightened populations that had attained a high state of civilization. The Book of Mormon, which gives an authentic history of those peoples, dissolves the mystery that heretofore enshrouded this department of research. It tells who those people were and from whence they sprang. It tells of a small colony, by commandment of God and led by His all-powerful hand, leaving Jerusalem, and after hazardous journeyings landing on the shores of America. It gives an account also of another party, consisting of Jews, going to the same continent subsequently, and amalgamating with the descendants of the first colonizers. A brief historical sketch is also given of a colony that left the Tower of Babel at the time of the confusion of languages. The existence of the ruins indicating the former presence of great populations, well advanced in arts and manufactures, was unknown to Joseph Smith when he translated the Book of Mormon, yet the closest scrutiny and comparison that have yet been given have failed to show a single discrepancy betwixt the record he was the instrument in bringing forth and publishing and even the most recent discoveries, to which we have not space, however, to refer. These ruins give unmistakable proof that remarkably advanced races have dwelt on the American Continent in the ages of the past. How reasonable it is to suppose that our Heavenly Father should have manifested Himself to them as He did on the Eastern Hemisphere. And if it be fair to infer that He did so exhibit His goodness and loving-tenderness, the subsequent inference that a record of these divine operations would be kept is equally so. How natural also to expect that He, as in the case of the Bible, would not suffer such a history to be lost, but rather that He would preserve it for the general benefit of erring humanity, that they might have additional testimony concerning a crucified and risen Redeemer. If the world would receive it, what a powerful combination the {212} two records--the Bible and Book of Mormon--would make. The one relates to the dealings of God with His people in the eastern part of the world, and the other in the west. They both harmonize, each testifying of the same everlasting plan of salvation, through the atonement of our Lord and Savior Jesus Christ. Hear the words of Ezekiel, 37th chap., 19th verse: "Say unto them, Thus saith the Lord God; behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel, his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand." It is well understood that the meaning of stick is a book or record, the Jewish custom being to have the law and history written upon a long scroll of parchment, rolled upon a stick. The Book of Mormon is the stick of Joseph. With the exception of the Book of Ether, relating to the Jaredites, who sprang from a colony that left the Tower of Babel at the time of the confusion of languages, the record gives the history of a branch of the house of Joseph, Lehi, the head of the little colony that emigrated from Jerusalem to America six hundred years before Christ, being a lineal descendant of Manasseh. According to revelations given in these days, the overwhelming majority of the people composing the Church of Jesus Christ of Latter-day Saints are of the blood of scattered Ephraim, to whose hands the record or stick of Joseph is confided, as prophesied by Ezekiel. We hold that Jesus Christ not only manifested Himself to His disciples at Jerusalem, establishing His fold--His Church--in that region, that His sheep might be protected and fed, but He did the same in other parts of the earth. Is He not the Shepherd of all those who are willing to serve Him? Did He not say to His ancient Jewish disciples, "Go ye into all the world and preach the Gospel to every creature?" He required them to go to every part of the earth that was then known on the eastern hemisphere. This did not include the American Continent. Are we to infer from this that, because of the inability of these witnesses, from lack of geographical or other information, which God, in His wisdom, may have seen fit to withhold from them, the peoples of the great western continent should be left without a knowledge of a crucified and risen Redeemer? Surely this would be tantamount to an imputation of injustice against Omnipotence, as there is no other name under heaven whereby salvation can be obtained except that of Jesus. {213} With the loving Redeemer the welfare of His sheep, or disciples, was His constant theme and anxiety. On one occasion He was conversing on this subject with His Jerusalem flock, when He uttered the following statement, as recorded in John 10th chap., 15th and 16th verses: "As the Father knoweth me, even so know I the Father; and I lay my life down for the sheep. And _other sheep I have which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold and one shepherd_." The plain inference to be drawn from this clear statement is that there were other sheep or people who would become disciples of Christ that had not yet heard His voice, but should hear it. It is evident also that the Palestine disciples were unacquainted with the sheep to whom the Savior alluded. He here expressed His intention to establish, among those _other sheep_, His fold, or Church, similar to the one in Palestine, comprising apostles, prophets, seventies, elders, and all the other officers, gifts and powers, the fold of Christ being the same wherever found, there being but one fold and one shepherd. The question now to be considered is, Who were the other sheep to whom Jesus referred? The Book of Mormon unfolds this mystery. From page 501 to 540 of the last edition of that record will be found an account of the visit of the Redeemer to the Nephites, shortly after His crucifixion and resurrection at Jerusalem. It is one of the most beautiful and pathetic narratives it has been our lot to peruse. His wonderful ministrations and exhibitions of power are described in simple but explicit language, and details of His selection of twelve special witnesses or disciples, and the organization of His fold, or Church, are given. This history, replete with divine instruction, explains the import of the remark of Jesus to His disciples at Jerusalem. He informed the Nephites of the statement He made to the Jews in reference to them, and said the reason He did not tell them more was because of the weakness of the faith of His flock in Palestine. He also informed the Nephites that He had received a commandment from the Father to visit the Ten Tribes of Israel. "In the mouths of two or three witnesses shall every word be established," are the words of the sacred book. What shall we say then about the evidence of the witnesses whose testimony is appended to the Book of Mormon? Three men, besides the Prophet Joseph Smith, solemnly declare to all people that they beheld with their eyes the plates with engravings, containing the record, and the angel who manifested {214} them; also that they heard the voice of God from heaven declaring these things to be true and faithful and commanding them to bear record concerning them to all the world. None of these witnesses have ever denied their testimony. Oliver Cowdery and Martin Harris have gone behind the veil, but David Whitmer, at this date, still lives. He severed his connection with the Church, but still bears a disinterested testimony to the truth of the solemn statement published in connection with the Book of Mormon. No longer since than September, 1878, Elders Orson Pratt and Joseph F. Smith visited Mr. Whitmer, who was residing in Richmond, Missouri, U. S. A., and at the interview he gave many interesting details in reference to the angelic ministration, the plates and other important matters. An account of the visit was published in numbers 49 and 50 of Vol. 40 of the Millennial Star. He has also been interrogated by many persons having no connection with the Church, his testimony being unvarying as to the Divine authenticity of the Book of Mormon. Eight other witnesses testify to having beheld and handled the plates and seen the hieroglyphical engravings thereon. True, wicked, designing men have endeavored to destroy the validity of this testimony by fabricating absurd stories regarding the origin of the Book of Mormon. This is an old device of Satan and his emissaries to cover up the truth and destroy the work of God. Such machinations are similar to the attempt that was made by leading Jews to induce the Roman soldiers to state that the body of Christ had been carried away, so that a belief in His resurrection might be stifled. The testimony of the witnesses stands unimpeached, and is in force in all the world, being directed to every nation, kindred, tongue and people. The social structures of the nations are being undermined and threatened by a strange revolutionary movement. Thrones and empires seem to be almost trembling in the balance. This is notably the case with the great Russian despotism. The spirit of murder and incendiarism seems to be in the air, filling the high ones of the earth with affright. Foul murder and destructive fire are born of the plottings of secret societies, organized for purposes of assassination, power and plunder. All civilized nations are more or less affected by this hideous affliction, which hangs over some of them like an incubus. It is a sign of the times. The prophet Moroni, by whose hands the plates of the Book of Mormon were hid up in the Hill Cumorah, wrote concerning this very condition. He knew that his words would come forth and be published to the Gentiles, {815} in the latter days, and he directed a prophetic statement to them, which will be found on page 588 of the last edition: "Wherefore, O ye Gentiles, it is wisdom in God that those things should be shown unto you, that thereby ye may repent of your sins, and suffer not these murderous combinations to get above you, _which are built up to get power and gain_, and the work, yea, even the work of destruction come upon you. * * * Wherefore the Lord commandeth you _when ye shall see these things come among you_, that you shall awake to a sense of your awful situation, _because of this secret combination which shall be among you_." The same prophet also says: "And whatsoever nation shall uphold such secret combinations, to get power and gain, until they shall spread over the nation, behold, they shall be destroyed. What could be plainer than the fulfilment of these predictive words, establishing the prophetic character of the record. If the objector should interpose that he does not believe this prediction was made fourteen hundred years ago, that would not help his side of the question, as it would be a mere shifting of the prophetic mantle from the shoulders of Moroni to those of Joseph Smith. At the time the book was translated and published those secret murderous combinations were almost non-existent compared with their present extent, foothold and power. They now exist to a greater or less degree in all nations, and will continue to increase until they create what the Book of Mormon terms "a great division among the people," and every man's hand will be against his neighbor. At Kirtland, Ohio, U. S. A., Feb. 9, 1831, a revelation was given through Joseph, the Seer, on this very subject, the following passage occurring: "And behold, it shall come to pass that my servants shall be sent forth to the east and to the west, to the north and to the south; and even now, let him that goeth to the east, teach them that shall be converted to flee to the west, and this in consequence of that which is coming on the earth, and of _secret combinations_." Let the inhabitants of the earth take warning, for as the Lord liveth and He has spoken by the mouths of His prophets, a dark and evil day is at the doors. God has decreed that the earth shall not much longer groan under the oppressive influence of misrule and misery. It is stated in the Book of Mormon that the prophets among the ancient Nephites, being permitted to behold, by prophetic power, that their descendants would drift into great wickedness, and in consequence, be destroyed by the Almighty, as He had decreed that every people upon that land who would {216} not keep His laws should be swept away when they should be fully ripe in their abominations. They therefore, by faith and prayer, to the Father in the name of Jesus Christ, obtained a promise that a remnant should remain, and that the record which had been kept should be preserved, and carried to them by the Gentiles in the latter days. We prefer to give the exact words of the prophet Nephi, which will be found on page 122, latest edition: "And now I would prophesy somewhat more concerning the Jews and the Gentiles. For after the book of which I have spoken (Book of Mormon) shall come forth, and be written unto the Gentiles, and sealed up again unto the Lord, there shall be many which shall believe the words which are written; and they shall carry them forth unto the remnant of our seed. And then shall the remnant of our seed know concerning us, how that we came out from Jerusalem, and that they are descendants of the Jews. And the Gospel of Jesus Christ shall be declared among them; wherefore they shall be restored unto the knowledge of their fathers, and also to the knowledge of Jesus Christ, which was had among their fathers, and then shall they rejoice, for they shall know that it is a blessing unto them from the hand of God; and their scales of darkness shall begin to fall from their eyes; and many generations shall not pass away among them, save they shall become a white and delightsome people." These words have received a literal fulfillment. In the first place, many have believed "the words which are written," the tens of thousands of Latter-day Saints who have accepted the Book of Mormon as an authentic record bearing ample witness to that fact. This prophecy was uttered over two thousand years ago, and yet the facts incorporated are as plain as if penned subsequent to their accomplishment. The skeptic may say he does not believe in the ancient character of the record, and therefore of the prophecy; but that it originated with Joseph Smith. That would not make the position of the unbeliever much more tenable, as it would be merely shifting the prophetic gift to other shoulders, for the Book of Mormon was published before the Church of Jesus Christ of Latter-day Saints was organized, and consequently before Joseph Smith could possibly have known, by ordinary natural means, that many would believe the words of the book. But, to the other portion of the prediction. The book or history has been carried to the remnant, by the Gentiles. From shortly subsequent to the organization of the Church a good deal of missionary labor was performed by the elders among {217} the Lamanites, in the hope of bringing them to a knowledge of the Gospel. But all efforts to penetrate their darkened minds appeared futile. The message appeared to fall upon ears of stone. Evidently the time, in the providence of the Almighty, for that race, who had fallen so low in the scale of being, to accept of the knowledge that was had among their fathers, had not arrived. Suddenly however, as the sun breaks over the eastern horizon, dispelling the gloom of night, a light broke forth among them. Without effort or influence from any human source they came forward in large numbers, declaring they had received heavenly visitations, indicating plainly to them that they must go to the elders of the Church, be baptized by them, by immersion, in water, for the remission of sins, forsake their evil and idle habits, and seek for the counsel of the servants of God. The applications for baptism and instruction were first made to Elder George H. Hill, of Ogden, and Elder W. H. Lee, of Grantsville, as many as three hundred waiting upon the former at one time. The movement appeared to be simultaneous in many places, east, west, north and south. It commenced in the summer of 1874, and has been steadily developing ever since. For the benefit of these people, who are descendants of a branch of the house of Israel, three large farms have been secured by the Church of Christ, one in Malad Valley, Northern Utah, another in Tooele County, to the westward, and another in Thistle Valley, in the South. They are beginning to cultivate the soil, and take on the habits of civilization, thus commencing to fulfil the predictions of the Book of Mormon concerning them. The report of a conference held in the town of Ephraim, San Pete County, Utah, U. S. A., by President John Taylor and other authorities, last winter (1879-80), is before us. It tells of a Relief Society in Thistle Valley, composed of white and Indian women in about equal numbers, and of their industry and philanthropy in donating means for the building of a Temple to the Most High. It was also represented, by Elder Spencer, who has the oversight of the Indians in Thistle Valley, that the Lamanitish brethren and sisters were as willing as the white members of the Church to aid in every good work. These may be viewed as small matters, but they are cited from the midst of a multitude of evidences showing the educational, softening and modifying tendency of the Gospel of Jesus Christ, as preached by the servants of God, and which {218} the ancient prophets declared would be received by these hitherto degraded people, the aborigines of America, and lift them to a more enlightened plane of life. It will be seen that the leaven has already commenced to actively work among them, verifying the genuine character of the prophecies concerning them. Whatever manifests the authenticity of the Book of Mormon, supports the claim of Joseph Smith to being a prophet of the Living God. Before leaving this part of the subject, we will refer to a fact that must strike the reader as a strong evidence of the prophetic correctness of the Book of Mormon, and, consequently, of the genuineness of the claim that Joseph Smith was sent of God. The book states that the Savior gave it as a sign that when the Lamanites (American Indians) should begin to believe its contents, the work of the Father, to prepare the way for the gathering of the _whole_ house of Israel should commence. We will quote the 7th verse of the 21st chapter of 3rd Nephi, page 527 latest edition B. M.: "And when these things come to pass, that thy seed shall begin to know these things, it shall be a sign unto them, that they may know that the work of the Father hath already commenced unto the fulfilling of the covenant which he has made unto the people who are of the house of Israel." Also the 28th verse: "Yea, and then shall the work commence, with the Father, among all nations, in preparing the way whereby his people may be gathered home to the land of their inheritance, and they shall go out from all nations." As shown in the foregoing, the aborigines have already begun to believe, and to manifest the accuracy of the sign we have but to point to the political events in connection with the East that have occurred during the last five years. In that time there has transpired the Russo-Turkish war, the Berlin Treaty, incorporating political freedom for the Jews in Roumania; the Anglo-Turkish Convention, including the cession of the Island of Cyprus to Great Britain, and the establishment of a British protectorate over that portion of the Ottoman dominion which includes Palestine. These are all occurrences confined within the limited period which has expired since the Lamanites began to believe and receive the Gospel. It requires no straining of points to reconcile these events with the commencement of the preparatory work of the Father for the gathering of the remnants of His ancient people to their own land. The Jews themselves are beginning to recognize this fact. So also are many professing Christians, who, although {219} destitute of authority from Jesus Christ and devoid of the Gospel of faith, repentance, baptism for the remission of sins, and the laying on of hands for the gift of the Holy Ghost in its fullness, have some faith in the fulfillment of the prophecies relating to the gathering of Israel. We think it proper to state, incidentally, that since the original translation into English, the Book of Mormon has been translated into and published in Welsh, Danish, French, German, Italian, the language of the Sandwich Islanders, and Swedish. It has also been translated into and a portion of it published in the Spanish language. Joseph Smith, the great latter-day prophet, announced to the world fifty years ago, that the fullness of the Gentiles would come in and Israel be restored to the lands of their inheritance in the same generation existing when he made the prediction; or, that there were persons then living who would not sleep in death until all should be fulfilled in relation to the covenant made with the house of Jacob. But it is not till now, when the tree is so plainly putting forth its buds, that some of the more orthodox Bible believers among the sects are beginning to observe the portentous character of the signs of the times. The fulfilled predictions of Joseph Smith are very numerous. But we are only enabled in the present writing, to comparatively do little more than touch upon his prophetic character. A prophet "is a person illuminated, instructed, or inspired by God to announce future events." We have, we believe, succeeded in showing that such was the calling for which Joseph was divinely selected. Among the subjects upon which Joseph Smith was called to exercise the prophetic gift was the wars that were, in this generation, to produce upon the earth, the most terrible scenes of destruction and carnage. We here present an extract from a revelation given Dec. 25th, 1832: "Verily, thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. The days will come that war will be poured out upon all nations, beginning at that place. "For behold the Southern States shall be divided against the Northern States, and the Southern States will call upon other nations, even the nation of Great Britain, as it is called, and they also shall call upon other nations, in order to defend themselves against other nations; and thus war shall be poured out upon all nations. We presume our reader is aware that the first shot of the American war of the rebellion was fired in South Carolina, {220} and that during the progress of that fratricidal and bloody conflict, the Southern Confederacy sent Messrs. Mason and Slidell to the Court of St. James, with full powers to treat with the British Government to secure the aid of the latter in accomplishing the object of the secession from the Union of States. These are matters of history. These two representatives of the Confederacy were brought into more than ordinary notoriety by the fact of their having been taken, by federal authority, from the deck of a British vessel, but subsequently liberated on demand of the government of Great Britain. The fact that Joseph Smith prophesied the breaking out of the American war, together with some striking details connected with it, twenty-nine years before its occurrence, cannot be denied, the prediction having been published to the world almost ever since it was enunciated. This stamps him as a foreteller of future events. As the declaration is given with such exactness, it could not have been the result of mere human ingenuity or foresight. In fact, so absent was the general anticipation of such a disaster that the production was treated with ridicule, contempt and scorn, as soon as published. From whence came Joseph's gift to foresee and foretell? It must have emanated from a power and intelligence greater than that naturally possessed by man. It is evident that his mind was illuminated by the God of Heaven. The other portion of the prediction relating to Great Britain will also be fulfilled, as well as every word that has been uttered by the gift and power of the Most High. She will yet call upon other nations. The tocsin of war will sound and armed hosts will meet in the crash of battle, for war will be poured out upon all nations. This is the great day of preparation for the controversy of the Lord of Hosts with the inhabitants of the earth. Europe is alive with armed men. She is bristling with bayonets and fearful of the approach of the inevitable conflict. Perplexity and distress already appear. These are but the beginning of sorrows. Knowing what is coming upon the earth, a day of calamity, we call upon all men and women to receive the message of the Gospel, restored to the earth in this generation, through the instrumentality of a prophet. We call upon all to repent, be baptized by one holding authority by immersion in water for the remission of sins, and receive the Holy Ghost, by the laying on of hands. We testify, in the name of Jesus Christ, that this is the will of God, manifested in these days, by revelation and commandment. Liverpool, England, April 6th, 1880. {221} THE GOSPEL OPENS COMMUNICATION WITH JEHOVAH. Paragraphs from a sermon delivered by President John Taylor, June 12, 1853. We contemplate with joy that the heavens have been opened, that truth has been revealed; and the power of God developed; that angels have manifested themselves, that the glory of the eternal world has been made known, and that we have been made participators in that light, glory, and intelligence which God has been pleased to reveal for the blessings, salvation and exaltation of the human family in this time and throughout all eternity. We believe that God has set His hand in these last days to accomplish His purposes, to gather His elect from the four winds, even to fulfill the words which He has spoken by all the holy prophets, to redeem the earth from the power of the curse, to save the human family from the ruins of the fall, and to place mankind in that position which God designed them to occupy before this world came into existence, or the morning stars sang together for joy. I know, that as other men, we have our trials, afflictions, sorrows and privations; we meet with difficulties; we have to contend with the world, with the powers of darkness, with the corruptions of men, and a variety of evils; yet, at the same time through these things we have to be made perfect. It is necessary that we should have a knowledge of ourselves, of our true position and standing before God, and comprehend our strength, our weakness, our ignorance and intelligence, our wisdom and our folly, that we may know how to appreciate true principles, and comprehend, and put a proper value upon all things as they present themselves before our minds. It is necessary that we should know our own weaknesses, and the weaknesses of our fellow-men; our own strength, as well as the strength of others; and comprehend {222} our true position before God, angels and men; that we may be inclined to treat all with due respect, and not to over-value our own wisdom or strength, nor deprecate it, nor that of others, but put our trust in the living God, and follow after Him, and realize that we are His children, and that He is our Father, and that our dependence is upon Him, and that every blessing we receive flows from His beneficent hand. It was necessary when the Savior was upon the earth, that He should be tempted in all points, like unto us, and "be touched with the feeling of our infirmities," to comprehend the weaknesses and strength, the perfections of poor fallen human nature. And having accomplished the thing He came into the world to do; having had to grapple with hypocrisy, corruption, weakness, and imbecility of man; having met with temptation and trial in all its various forms, and overcome, He has become a "faithful High Priest" to intercede for us in the everlasting Kingdom of His Father. He knows how to estimate and put a proper value upon human nature, for He having been placed in the same position as we are, knows how to bear with our weaknesses and infirmities, and can fully comprehend the depth, power, and strength of the afflictions and trials that men have to cope with in this world, and thus understanding and by experience, He can bear with them as a father and an elder brother. Confusion, disorder, weakness, corruption, and vice of every kind are abounding, and the whole world seems to be confused and retrograding. The human family have departed from the principles which God has laid down for their guidance, direction and support; they have forsaken Him the fountain of living waters, and hewn out to themselves cisterns, broken cisterns, that can hold no water. Have we united with this Church because we expect to become more honorable in the eyes of the world? No. I think this work would have been the last ship we should have boarded, if that had been what we sought. Nothing but a sterling desire to do the will of God will cause men to endure the contumely and reproach of their fellow men, and associate themselves with the people denominated Latter-day Saints or "Mormons." If I knew no other religion than the religions that are propagated abroad, I would not be a religious man at all, but I would lay it all aside, as something beneath my notice, and worship God as the great Supreme of the Universe, according to my own judgment, independent of the opinions of man, {223} and without having any regard to the ridiculous dogmas taught in the world. We believe that angels have appeared, that the heavens have been opened. We believe in the eternal principles, in an eternal Gospel, an eternal Priesthood, in eternal communications and associations. Everything associated with the Gospel that we believe in is eternal. If hell is a place of misery, and heaven a place of happiness, I want to know how to escape the one, and obtain the other. If I cannot know something about these things which are to come in the eternal world, I have no religion, I would not have any, I would not give a straw for it. It would be too low and groveling a consideration for a man of intelligence, in the absence of this knowledge. If there is a God, I want a religion that supplies some means of certain tangible communication with Him. If there is a heaven, I want to know what sort of a place it is. If there are angels, I want to know their nature, and their occupation, and of what they are composed. If I am an eternal being, I want to know what I am to do when I get through with time; whether I shall plant corn and hoe it, or be engaged in some other employment. I do not want any person to tell me about a heaven that is "beyond the bounds of time and space," a place that no person can possibly know anything about, or ever reach, if they did. I do not wish any person to frighten me nearly to death, by telling me about a hell where sinners are roasted upon gridirons, and tossed up by devils upon pitchforks, and other sharp-pointed instruments. These notions are traditionary, and have come from the old mother church. I love to view the things around me; to gaze upon the sun, moon and stars; to study the planetary system, and the world we inhabit; to behold their beauty, order, harmony, and the operations of existence around me. I can see something more than that mean jargon, those childish quibbles, this heaven beyond the bounds of time and space, where they have nothing to do but sit and sing themselves away to everlasting bliss, or go and roast on gridirons. There is nothing like that to be found in nature--everything is beautifully harmonious, and perfectly adapted to the position it occupies in the world. Whether you look at birds, beasts, or the human system, you see something exquisitely beautiful and harmonious, and worthy of the contemplation of all intelligence. What is man's wisdom in comparison to it? I could not help but believe there was a God, if there was no such thing as religion in the world. {224} If the Kingdoms of God were governed by the same confused order of things that are characteristic of the governments of this world, we would have had planet dashing against planet in wild confusion, and millions of their inhabitants sent to desolation in a moment. Man is an intelligent being, but how far does his intelligence fall short of that which regulates the world! He cannot even govern himself, he never was able to do it, and never will be able until he receives that wisdom and intelligence which comes from God. If every man can obtain intelligence of that kind, and from that source, which governs the world, and supplies all its wants; if he can receive it from God, as his instructor, he is then able to govern himself, possessing intelligence which he now knows nothing about; and intelligence which indeed is worthy of God and man. If I cannot have a portion of that intelligence and that wisdom, if the great Eloheim cannot impart a portion of that spirit to me, and teach me the same lessons that He understands, I want nothing to do with a system of theology at all. I believe in every true principle that is imbibed by any person or sect, and reject the false. If there is any truth in heaven, earth, or hell, I want to embrace it, I care not what shape it comes in to me, who brings it or who believes in it, whether it is popular or unpopular. Truth, eternal truth, I wish to float in and enjoy. If any man under the heavens can show me one principle of error that I have entertained, I will lay it aside forthwith, and be thankful for the information. On the other hand, if any man has got any principle of truth, whether moral, religious, philosophical, or of any other kind, that is calculated to benefit mankind, I will promise him I will embrace it, but I will not partake of his errors along with it. If you have got a thing that nobody can overturn, but can be sustained everywhere; that bids defiance to the wisdom and intelligence of the world to find one fault in it, you must say it is right, until it is proven to be wrong. If I have got principles which are out of the power of man to prove false, I consider they are right, and I stand upon them as a sure foundation. The world is confused, it is in darkness and ignorance, and knows nothing about God, His purposes, designs, or the object of His creations. God knows how to touch my understanding, and how to touch theirs; and if they live and die without a knowledge of God, and His law, we are told that they will be judged according to the light they have, and not {225} according to that they have not. Those that have lived without law, will be judged without law. If a man cannot stand up in the defense of truth, to the death, it is not worth having, and he is not a man who is acknowledged or considered worthy among the Saints. Those who have received pure and heavenly principles, and lived up to them, and kept the celestial law of God, will enjoy a celestial Kingdom. Those who have not attained to this perfection but can obey a terrestrial law, will receive a terrestrial glory, and enjoy a terrestrial Kingdom, and so on. But I believe, furthermore, that there are eternal grades of progression, which will continue worlds without end, and to an infinity of enjoyment, expansion, glory, progression, and of everything calculated to ennoble and exalt mankind. "_Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God. A man filled with the love of God is not content with blessing his family alone, but ranges through the whole world anxious to bless the whole human race_." --_Joseph Smith, The Prophet_. "_If we are here by chance, if we happened to slip into this world from nothing, we shall soon slip out of this world to nothing; hence nothing will remain_." --_Brigham Young_. {226} A WORD OF ADVICE. By Elder P. P. Pratt, in Millenial Star, 1846. As the Elders and others in the Kingdom of God go forth in the discharge of their duties, in proclaiming the word of the Lord and in administering in the ordinances of the Kingdom of God, they will doubtless find the enemy always on the alert to ensnare them if possible and bring them and their mission into contempt. There will be found a great need for wisdom on all occasions, that the enemy may not gain the advantage over them. In the first place we would advise the Elder, or whatever else he may be, never to lose sight of his high calling of God in Jesus Christ--never to forget the authority of that portion of the Priesthood which has been conferred upon him. We do not give this advice in order that the brother might be puffed up with the idea of the dignity of his calling, by no means; neither will the contemplation of it produce that effect, for inasmuch as we are called of God according to the order of His Kingdom, therefore, we of ourselves have not assumed the office which we hold, neither do we usurp an authority to which we have no legal claim; and since it is entirely of the Lord and not of ourselves, we shall be led to glorify Him and look for the assistance of His spirit in discharging the varied duties of the same. But now if an officer of the Church be brought into contact with some one opposed to the work of the Lord, and he forgets his Priesthood and calling, what is the result? He is left to his own resources as an individual, which in many cases may not equal those of his adversary, and thus he may suffer an apparent defeat in the eyes of others, and the influence of the principles of truth may be lessened thereby. In our own experience with the ministers of the day, we have found them very desirous of evading the great first principles of salvation, by calling for evidence of the truth of the Book of Mormon, which were we to furnish, as might be done, both with regard to internal and external evidence, as well as the researches of travelers accumulating a mass of {227} proof as abundant as can be brought in testimony of anything, yet it would be deemed insufficient. And why? We answer, because spiritual things are spiritually discerned; and as no man knoweth the things of a man, save the spirit of man which is in him, even so the things of God knoweth no man but the spirit of God. And inasmuch as the Book of Mormon is a divine record, so assuredly would the individual be unable to discern the same. But he might reply that he believed the Scriptures of the Old and New Testaments, and was satisfied with the evidence adduced in their favor; yes, and so would he have believed in the Book of Mormon had it been in existence with him and he had been taught to reverence it in a manner similar to the Bible; or we would carry it farther and say, had the person's lot been cast in Turkey, he would have grown up in a full belief in the authenticity of the Koran of Mahomet. But it is not such an evidence as this that can give satisfaction to the Saint of God. Multitudes express their belief and full confidence that Jesus was the Savior of men, but it is a conviction that has been instilled into the mind in early youth, and has grown with their growth; yet still it is not an evidence that will satisfy a child of God. We read that no man can say that Jesus is the Christ, but by the Holy Ghost, and on the same principle no man can speak as to the true nature of the Scriptures, Book of Mormon, or any other sacred record, but on the same principle; we might therefore reason with persons until doomsday, who are not in the covenant, and yet fail to convince them. We see then the absurdity of being led into a snare of this kind; it is neither more nor less than this, as it were laying aside our Priesthood and the duties of it, to endeavor by our own abilities to convince a man that we hold before him the light of truth, at the same time that he has no organs of vision to discern it. But there is a ground on which the servant of the Lord can stand securely; he can speak of the alienated condition of mankind, he can teach the great law of adoption into the Kingdom of God, and he can bear a faithful testimony of the reality of Christianity and of the signs following the believer. He may enlarge on his _knowledge_ of the Scripture by the reception of that spirit by which alone the truth can be known, and if he be successful in securing obedience to the first principles of truth, the work will be accomplished with regard to establishing the truth of the Book of Mormon, as well as every other portion of sacred writ. We have not made these remarks because evidence cannot {228} be adduced, but to show the irrationality of endeavoring to make a man see without eyes, or in other words, without the capability of discerning truth when placed before him. Let, therefore, every servant of the Lord bear with him at all times a consciousness of his Priesthood and calling, and when he is so circumstanced as to find it of no avail, his labor in that quarter is finished; for if he be not successful in the discharge of his legitimate authority and duty, it will be utterly in vain to seek to effect conviction in any mind by falling back upon his own acquired resources. If we know anything of our own assurance we would most assuredly say that the power by which success is accomplished is to be found in connection with a proclamation of the _fullness_ of the Gospel. Christianity has been presented to mankind as a mere speculative theory, without the power of godliness accompanying it, and when on the contrary it is presented in all its glorious fullness and reality to the honest-hearted, it becomes an agency of power which will either prove effective, or it will be in vain to resort to other means. Let individuals but conceive for once the glorious reality of truth, stripped of every mixture of error, and they will turn in disgust from the mere theoretical and heartless system with which beforetime they may have been associated. We do not think it will be out of place here to give a word of caution, though we have frequently done it before, in relation to the exercise of wisdom in all the public labors of the servants of the Lord. Let them watch narrowly that Satan deceives them not by causing them to lose sight of the object of their mission and calling in the proclamation of salvation, and leading them to enlarge and dilate upon the erroneous systems of the day. Perhaps there is no habit in which the servant of the Lord becomes so blinded as this when he has once indulged in it. The absurdities in connection with modern creeds and systems are so numerous that they appear apparently endless in the contemplation, and if the devil can so far deceive a person as to lead him to forget the Gospel and turn his attention to them, he will take their attention, then he will take care that he lacks not for matter on the subject. There is nothing to be accomplished by such a mode of proceeding, save to exasperate the feelings of individuals, and prevent them from receiving at our hands the word of life which we have to offer. We make these remarks as cautionary to all, and when we call to mind, as the result of our own experience, the individuals {229} who were the most prone to indulge in such a course, we find them now ranked among the apostates from the truth; and as their spirit at that time was to destroy rather than to build up, so it is with them now, and they will seek to overthrow the Kingdom of God with as much zest as they once labored to overthrow the varied systems around them. But it may be asked, have we not in the Christian warfare, power to pull down the strongholds of sin and Satan? Truly we have; but how is it most effectively accomplished? We answer by the establishment of the principles of truth, by exhibiting the glorious Gospel of salvation, and until the hearers themselves shall appreciate its truth and beauty and turn in disgust from the deformity of those systems with which they have been connected. Let us draw a parallel case: We know that the Kingdom of God in these last days shall be established, that it shall be built up and never come to an end; but while conscious of this important fact, would it be our business to go to every court in Europe or the world and decant upon the evils of their various governments, and that in consequence of the false principles upon which they are based, they must come to destruction; certainly wisdom would not dictate such a course, but instead thereof, let us who have embraced truth seek to build up the Kingdom by a proclamation of those principles which shall fit men to become citizens of the same, and teaching the great principle of gathering, that they may be delivered from judgment, and in Mount Zion and in Jerusalem find salvation therefrom. There is an honor, a dignity, and a responsibility connected with the Priesthood which we would wish should never be forgotten; it is nothing less than to be ambassadors of Jesus Christ and when successful in that embassy the reward shall be to shine as the stars in the firmament and as the sun forever and forever. {230} A PROPHET OF LATTER DAYS. BY ELDER EDWIN F. PARRY, LIVERPOOL, ENGLAND. A GLORIOUS THOUGHT. Would it not be joyful news to the seeker after truth to be assured that a prophet had been raised up in latter days? How glorious would be the thought that the Lord had again spoken from heaven! The direct word of God to man in this age ought to be sufficient to settle all disputes concerning the way of salvation. SHOULD PROPHETS BE EXPECTED IN OUR DAY? Is it in accordance with scripture to expect prophets to come in these latter days? Let us search the scriptures and learn what they teach. GOD'S WORD INDICATES THAT A PROPHET SHOULD COME. The Bible is a record of God's dealings with His prophets in past ages. It shows that He always raised up such men whenever He intended to perform any special work among mankind. One of the ancient prophets declared: Surely the Lord God will do nothing, but he revealeth his secret to his servants the prophets." (Amos 3: 7) The whole book of divine scripture confirms these words of Amos. Whenever it mentions an important event in the world's history it speaks of a prophet in connection with it. PROPHETS SENT TO ANNOUNCE ALL IMPORTANT EVENTS Before destroying the earth with a flood the Lord sent Noah to cry repentance unto the people, that they might escape destruction if they would obey him. In all following ages of which the Bible speaks to the Lord sent prophets to warn the people before He brought destruction upon them. The Savior says, {231} But as the days of Noe were, so shall also the coming of the Son of man be." (Matthew 24: 37). This being true we are to expect that some prophet will be sent to warn the world of the destruction of the wicked. That the wicked will be destroyed at that time is evident. St. Paul says that when the Savior comes He will take "vengeance upon them that know not God, and that obey not the gospel of our Lord Jesus Christ." (II Thessalonians 1:8). POSITIVE PROMISE OF THE LORD TO SEND A MESSENGER. The Prophet Malachi, speaking in the name of the Lord, says: Behold, I will send my messenger and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple." (Malachi 3:1). This is another proof that a divine messenger is to be sent to prepare the way for the coming of the Lord. That this passage does not refer to His first coming is shown by the following verse, which reads, "But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap." (Malachi 3: 2). NECESSITY OF PROPHETS AND APOSTLES IN THE CHURCH. The words of Jesus show that inspired prophets and apostles are necessary in His Church. He commanded His disciples in these words, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: TEACHING THEM TO OBSERVE ALL THINGS WHATSOEVER I HAVE COMMANDED YOU." (Matthew 28: 19, 20). If all things whatsoever Jesus commanded are to be taught today how can one teach them unless he be inspired of God? It needs a prophet to reveal these things anew to mankind, for the Bible does not contain ALL the teachings and doings of the Savior. St. John in speaking of the doings of Jesus, says that "even the world itself could not contain the books that should be written." (John 21: 25). CHURCH FOUNDED UPON PROPHETS AND APOSTLES. The Apostle Paul gives us to understand that Christ's church is founded upon apostles and prophets: "Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are {232} BUILT UPON THE FOUNDATION OF THE APOSTLES AND PROPHETS, JESUS CHRIST BEING THE CHIEF CORNER STONE." (Ephesians 2: 19, 20). POWER GIVEN APOSTLES AND PROPHETS. Apostles and prophets in olden times were men who received power from the Lord to act in His name. "And when he called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease." (Matthew 10: 1). "Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven." (Matthew 18: 18). They were also men who "spake as they were moved by the Holy Ghost." (II Peter 1: 21). OBJECT OF INSPIRED MEN IN THE CHURCH. St. Paul tells why apostles and prophets and other officers are in the Church. "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: . . that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." (Ephesians 4: 12, 14). HOW LONG THEY SHOULD REMAIN. He shows plainly that these inspired officers should remain in the Church of Christ "till we all come in the unity of the faith, and of the knowledge of the Son of God." (Ephesians 4: 13). As that condition has not yet been attained, there is still need of apostles and prophets to bring mankind to the "unity of the faith." This desirable state cannot be brought about without living apostles and prophets, who are inspired of God. People are divided in their opinions about the meaning of many things written by ancient apostles and prophets, and they will not unite without receiving new revelation to enlighten them. Some may be led to think prophets are no longer needed in the Church because of the words of Paul: "Whether there be prophecies, they shall fail. . . For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away." (I Corinthians 13: 8, 9, 10). The time he speaks of, "when that which is perfect is come," has not yet arrived. When it does come prophecies may fail or be "done away;" but that time will be when "they {233} shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall know me, from the least of them unto the greatest of them, saith the Lord." (Jeremiah 31: 34; Hebrews 8: 11). IS THE CANON OF SCRIPTURE FULL? The following words of St. John are supposed by some to imply that no more revelation is to be given: "For I testify unto every man that heareth the words of the prophecy of this book, If any man shall add unto these things, God shall add unto him the plagues that are written in this book. (Revelation 22: 18). The apostle here only warns man against adding to the words of the prophecy of his book. He says nothing about the Bible as a whole; nor does he say that God will not add any more revelations to His word. WITHOUT MODERN REVELATION BIBLE PROPHECIES CANNOT BE FULFILLED. The Bible contains many predictions concerning marvelous events to take place in latter days, just before or at the time of the second coming of Christ. The Gospel of the Kingdom is to be preached in all the world as a witness to all nations. (Matthew 24: 14; Revelation 14: 6). The Lord's elect is to be gathered from the uttermost parts of the earth. (Mark 13: 27; Isaiah 11: 11, 12). The house of the Lord is to be established in the top of the mountains. (Isaiah 2: 2, 3; Micah 4: 1, 2). The Lord is to set up a Kingdom which shall never be destroyed, nor left to other people. (Daniel 2: 44). The gifts of the gospel as enjoyed in the days of Christ's former apostles are to be restored. (Isaiah 35: 5, 6). According to the ancient predictions, many other great things are to take place in latter days. But how can they be accomplished unless the Lord directs what is to be done by revealing "His secret unto His servants the prophets," and by sending His messenger to "prepare the way" before Him? Sufficient proof has been given to show that apostles and prophets should be in the Church of Christ, and that we should expect prophets to be raised up by the Lord in these latter days. {234} TREATMENT OF PROPHETS IN PAST AGES. The scriptures furnish abundant evidence to prove another peculiar fact respecting the Lord's holy prophets. That is, they have always been misunderstood, reviled, persecuted and spoken evil of. Jesus says to His disciples, "Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. . . . FOR SO PERSECUTED THEY THE PROPHETS WHICH WERE BEFORE YOU." (Matthew 5: 11, 12). Our Savior Himself met with the same kind of treatment. He is spoken of as a "stumbling stone and rock of offense." JESUS A STUMBLING STONE. The Gospel narrative as given by the four evangelists, shows very clearly that He was indeed a stumbling stone to the Jewish nation. He did mighty miracles before their eyes. They were in possession of the prophecies concerning His coming and ministry; but He did not fulfill their preconceived and erroneous ideas of what they expected of Him, and so they refused to accept Him as their Redeemer. MANY PROPHETS REJECTED. The Prophet Noah was rejected by all in his day except his own family. His message, no doubt, was regarded as a very strange and extraordinary one. It was hard to accept. No such thing as a flood covering the entire earth was known up to that time, and how could they accept his warning only through simple faith? When Moses, under the direction of the Lord, undertook to free the Israelites from bondage in Egypt the people whom he was sent to deliver murmured against him, notwithstanding the Lord performed such mighty wonders in their behalf. When Jeremiah and Ezekiel predicted the downfall of Jerusalem in their day they were not believed. The historian Josephus says that Zedekiah, the king, refused to believe the prophets because Jeremiah foretold that he, the king, should be taken captive to Babylon, while Ezekiel said he should not see Babylon. These two prophecies seemed to disagree, so Zedekiah made this apparent disagreement an excuse for not believing either of the two prophets. Yet they were both correct in their utterances. The king was taken to Babylon, but he never saw the city, for his eyes were put out before he arrived there. {235} PERSECUTION TO FOLLOW ALL INSPIRED TEACHERS. The words of Jesus to His disciples about the prophets before them being persecuted convey the idea that those who should follow would get the same reception. "If they have persecuted me, they will also persecute you." (John 15: 20). So says the Savior to His apostles; and so it was. They were persecuted and put to death. It is reasonable to believe that other prophets might be treated in a similar manner. If it is to be as in the days of Noah at the time of the coming of the Son of man, then we may expect that the great majority of mankind will reject the message of salvation proclaimed to them by the prophets which the Lord will send. CONCLUSIONS DRAWN FROM SCRIPTURES QUOTED. The scriptures pointed out in the foregoing clearly show these facts: 1. THAT PROPHETS ARE SENT BY THE LORD TO ANNOUNCE ALL IMPORTANT EVENTS CONNECTED WITH HIS PURPOSES. 2. THAT A PROPHET SHOULD BE RAISED UP IN LATTER DAYS TO PREPARE FOR CHRIST'S SECOND COMING. 3. THAT APOSTLES AND PROPHETS ARE ALWAYS NECESSARY IN THE CHURCH OF CHRIST. 4. THAT THE TRUE CHURCH IS BUILT UPON APOSTLES AND PROPHETS. 5. THAT THE CANON OF SCRIPTURE WAS NOT COMPLETED IN FORMER DAYS. 6. THAT WITHOUT NEW REVELATION THE BIBLE PROPHECIES CANNOT BE FULFILLED 7. THAT IN ALL PAST AGES PROPHETS HAVE BEEN PERSECUTED. WAS JOSEPH SMITH A PROPHET? TESTIMONY OF HIS WORKS. The passages of scripture already given prove beyond question that a prophet is to be raised up to prepare the way before the coming of the Lord. If the Bible prophecies are to be fulfilled we are certainly justified in believing that this should be the case. So far as known only one man of the nineteenth century claimed to be the inspired messenger sent to prepare the way {236} of the Lord. His name was Joseph Smith. He was born on the 23rd day of December, 1805, in Sharon, Windsor County, Vermont, (U. S. A.) JUDGING BY THE FRUITS. Let us test the claims he made by the teachings of the scriptures, and see if they are worthy of acceptance. "Beware of false prophets," says the Savior; then He adds, "Ye shall know them by their fruits. . . A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." (Matthew 7: 15, 16, 18). This test which the Savior gives is a good one to be guided by. JOSEPH SMITH'S CLAIM. Joseph Smith claimed that when between fourteen and fifteen years of age, while praying for religious guidance, he had a vision in which he saw both God the Father and His Son Jesus Christ. He described them as two glorious personages in the form of man and exactly resembling each other in features. They told him that all religious denominations at that time were believing in incorrect doctrines, and that none of them was acknowledged of God as His church and kingdom; and they promised that the fullness of the Gospel should at some future time be made known unto him. HIS CLAIM COMPARED WITH SCRIPTURE. There is nothing contrary to scripture in this claim. That God is a personage in form like a man harmonizes with what the Bible says: "So God created man in his own image, in the image of God created he him; male and female created he them." (Genesis 1: 27). That Jesus Christ was in feature like His Father is stated by St. Paul: "Being the brightness of his glory, and the express image of his person." (Hebrews 1: 3). That holy beings appear to men is also scriptural. The Savior appeared to Paul. (Acts 22: 6-11). Cornelius saw in vision an angel of God. (Acts 10: 1-6). That the various churches of the day were believing incorrect doctrine and were not acceptable unto the Lord, is also {237} apparent when their teachings are compared with the doctrines of the Bible. [1] PREDICTIONS THAT THE GOSPEL SHOULD BE RESTORED. That the fullness of the Gospel should be restored to the earth in latter days is predicted in the scriptures. When Jesus was asked by His disciples what should be the sign of His second coming, and of the end of the world, He replied "This gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." (Matthew 24: 14). The Apostle John in reference to events that should take place in latter days, says: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come." (Revelation 14: 6, 7). The Prophet Daniel foretells that the kingdom of God shall be set up "in the latter days." He says, "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever." (Daniel 2: 44). The Prophet Isaiah predicts that the Gospel blessings shall be enjoyed in the last days, when the house of Israel is to be gathered. If the miraculous blessings of the Gospel are restored then it will be evident that the fullness of the Gospel will be also be restored. Isaiah says concerning the time when "the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads:" "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing." (Isaiah 35: 5, 6). Speaking of what the Lord will do when Israel is gathered in the latter days, Jeremiah records these the Lord's words: "I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." (Jeremiah 3: 15). If pastors according to the Lord's heart are to feed the people with knowledge and understanding, they will surely reveal {238} to the people the true Gospel of Christ. That these scriptural passages have reference to the restoration of the fullness of the Gospel in latter days will be made more plainly apparent as we proceed, and show their actual fulfillment. JOSEPH SMITH TREATED THE SAME AS ANCIENT PROPHETS. As soon as Joseph Smith made known what he had seen in this vision, he was ridiculed, reviled and persecuted. This persecution and manifestation of hatred towards him continued throughout his life. Being only fourteen years of age when it commenced it certainly could not have been because of any wrong he had done. As with the Savior, he was hated without a cause, and in fulfillment of the words of Jesus, he was persecuted for righteousness' sake. This treatment given him is of itself an outward proof that he was an inspired man. ACCOUNT OF SOME OF HIS WORKS. Some years later this young man received other visions and instructions, an account of which is herewith given in his own language: "On the evening of the 21st of September, A. D., 1823, while I was praying unto God, and endeavoring to exercise faith in the precious promises of scripture, on a sudden, a light like that of day, only of a far purer and more glorious appearance arid brightness, burst into the room: indeed the first sight was as though the house was filled with consuming fire. The appearance produced a shock that affected the whole body. In a moment a personage stood before me surrounded with a glory yet greater than that with which I was already surrounded. This messenger proclaimed himself to be an angel of God sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled, that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the gospel in all its fullness, to be preached in power unto all nations, that a people might be prepared for the millennial reign. "I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation. "I was also informed concerning the aboriginal inhabitants of this country, and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people was made known unto me. I was also told where there were deposited some plates, on which were engraven an abridgment of the records of the ancient prophets that had existed on this continent. The angel appeared to me three times the same night, and unfolded the same things. After having received many visits from the angels of God, unfolding the majesty and glory of the events that should transpire in the {239} last days, on the morning of the 22nd of September, A. D., 1827, the angel of the Lord delivered the records into my hands. "These records were engraven on plates which had the appearance of gold. Each plate was six inches wide and eight inches long, and not quite as thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume, as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called 'Urim and Thummim,' which consisted of two transparent stones set in the rim of a bow fastened to a breastplate. "Through the medium of the 'Urim and Thummim' I translated the record, by the gift and power of God. "In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the tower of Babel at the confusion of languages, to the beginning of the fifth century of the Christian era. We are informed by these records that America in ancient times had been inhabited by two distinct races of people. The first were called Jaredites, and came directly from the tower of Babel. The second race came directly from the city of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His resurrection, that He planted the gospel here in all its fullness, and richness, and power, and blessing; that they had apostles, prophets, pastors, teachers and evangelists; the same order, the same Priesthood, the same ordinances, gifts, powers and blessings as were enjoyed on the eastern continent; that the people were cut off in consequence of their transgressions; that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, etc., and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days. For a more particular account I would refer to the Book of Mormon. "As soon as the news of this discovery was made known, false reports, mis-representations and slander flew, as on the wings of the wind, in every direction; the house was frequently beset by mobs and evil designing persons. Several times I was shot at, and very narrowly escaped, and every device was made use of to get the plates away from me, but the power and blessing of God attended me, and several began to believe my testimony. "On the 6th of April, 1830, the Church of Jesus Christ of Latter-day Saints was organized in the town of Fayette, Seneca County, State of New York. Some few were called and ordained by the spirit of revelation and prophecy, and began to preach as the Spirit gave them utterance, and, though weak, they were strengthened by the power of God, and many were brought to repentance, were immersed in the water, and were filled with the Holy Ghost by the {240} laying on of hands. They saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands." BIBLE PROPHECIES FULFILLED. The statements in the foregoing quotation are all in harmony with Bible prophecies. First.--That an angel should come in latter days to restore the everlasting Gospel to the earth is foretold in the passage already quoted from the writings of St. John. (Revelation 14: 6, 7). Second.--That a preparatory work should be done before the second coming of the Messiah is evident from the Savior's words. (Matthew 24: 14, 31). Third.--That a chosen messenger should be sent of the Lord to prepare His way before His second coming is predicted by an ancient prophet. (Malachi 3: 1). Fourth.--That a favored people of the Lord, aside from the Jews, dwelt upon the earth in the days of the Savior, is to be inferred from the Bible. The Savior said to His disciples: "Other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." (John 10: 16). It is believed by some that the "other sheep" Christ mentioned were the Gentiles that accepted the Gospel through the teachings of His Apostles. This cannot be His meaning, for He had no "other sheep" among the Gentiles, for none of them, of which there is any record, believed at that time. He also said: "I am not sent but unto the lost sheep of the house of Israel" (Matthew 15: 24). There is no account of Him going to visit the heathen, or of the latter hearing His voice. The remarkable volume known as the Book of Mormon gives an account of the Savior's visit to the "other sheep" which He declared should hear His voice. Fifth.--That the record of this chosen people of the western world shall be joined with that of the Jews, is alluded to by Ezekiel in the following language: "Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel His companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? Say {241} unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. (Ezekiel 37: 16-20). In ancient times writings were rolled upon sticks and a record received the name "stick." The Bible is a record of the Jews, or Judah and his companions, while the Book of Mormon is a record of the descendants of Joseph. Since the latter book has been brought to light the two have practically become one in the hands of the Lord. Proofs that the Book of Mormon is authentic and divine will be given in another chapter. Sixth.--The sacred instruments called the Urim and Thummim, which Joseph Smith says he used in the translation of the ancient writings, are named in the scriptures. (Exodus 28: 30). That they were used for the purpose of getting information from a divine source is also evident from the Bible. (Numbers 27: 21; I Samuel 28: 6). The scriptures mention them as being connected with a breastplate. (Leviticus 8: 8). CHURCH ORGANIZATION THE SAME AS FORMERLY. Seventh.--The character of the church which the Lord commanded Joseph Smith to organize is strictly in harmony with the church of Christ of former days. It was established by revelation from God, as Jesus said He would build His church when He declared to Peter, "Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say unto thee, that thou art Peter, and upon this rock I will build my church." (Matthew 16: 17, 18). "This rock," mentioned in the above quotation refers to the principle of revelation by which Peter knew Jesus was the Son of God. Further in harmony with the description of the church of Christ as contained in the Bible this latter-day church was "built upon the foundation of the apostles and prophets," with Jesus Christ as the "chief corner stone," (Ephesians 2: 20): for the Lord revealed anew to Joseph Smith that there should be "first apostles, secondarily prophets," etc., as described by Paul (1 Corinthians 12: 28). Besides this, as Joseph Smith testifies, those who were called to assist him in the ministry {242} were "called and ordained by the spirit of revelation and prophecy," as men were anciently. (Acts 13: 1-3; 14: 23; Hebrews 5: 4). SAME DOCTRINES AS IN FORMER DAYS. Those who believed in the Gospel as taught by this latter-day prophet, were called upon to repent of their sins, then they were immersed in the water, or baptized, and "were filled with the Holy Ghost by the laying on of hands." Those who complied with the requirements which Joseph Smith said were necessary in order to enter into the Church of Christ, received the Holy Ghost under his administration. This fact is indisputable evidence that he was authorized of God. It also shows that his teachings were just the same as those of the former apostles, for they taught the same order of principles of initiation into the church of Christ. (Acts 2: 38; Hebrews 6: 1, 2). THE HOLY GHOST RECEIVED. It may be asked, what proof can be given that those who obey the ordinances of the Gospel as taught by Joseph Smith receive the Holy Ghost. In answer it can be said that they enjoy the promised blessings or fruits of the Spirit. They receive a knowledge that the doctrine is of God, as promised by the Savior. "Jesus answered them, and said, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7: 16, 17). St Paul says, "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." (Galatians 5: 22, 23). All these blessings they also partake of. HOW TO OBTAIN PROOF. Anyone who desires to be assured that these blessings are enjoyed as claimed can satisfy himself by obeying the same doctrines in humility, and receiving the same blessings; for as the Apostle Peter declared, "The promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." (Acts 2: 39). {243} No stronger proof of the fact can be received than that of actual experience. This evidence is within reach of all that are sincere in their inquiries and desirous of learning the truth. OUTWARD PROOFS. As outward proof that the Holy Ghost is received by those who obey the ordinances of the Gospel as advocated by Joseph Smith and by the Church of Jesus Christ of Latter-day Saints, they enjoy the spiritual gifts promised to the believers. As Joseph Smith states, after the Church was organized its members "saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands." These gifts were promised by Christ as signs following the believers, (Mark 16: 17, 18); and St. Paul says they were in the church in the days of the apostles. (I Corinthians 12). As evidence that the miraculous gifts of the Gospel are in the Church of Jesus Christ of Latter-day Saints, the following testimonies given by persons who have recently witnessed or experienced the gifts are inserted. They are only a few among the many hundreds that might be offered if space would allow. TESTIMONY OF WITNESSES. The following letter was addressed to the editor of the _Millennial Star_, a Latter-day Saint magazine, published at 42 Islington, Liverpool, England: "With pleasure I write to inform you that through the administration of Elders C. Measom and G. II. Meadows, on Sunday, March 7, 1897, and by the power of God after being confined to my bed for two years suffering greatly with pains in my head, etc., I was enabled to get up and walk into the next room, where I partook of refreshments and sat up for six hours. I have been free from pain since the pain left me, which was before their hands were removed from my head. I am fifty-one years of age, and have been brought up in the Church of England. Since the Elders named came to labor in this district, I have had frequent conversations with them, which, with the loan of books, has enabled me to have faith to believe that God would use them as His instruments for my recovery. I am not a member of the Church of Jesus Christ of Latter-day Saints, but hope to be so shortly. Yours respectfully, "Mrs. E. Bond." _Castle Hill, Warwick, March 9, 1897_. The subjoined article is a testimony from outside the Church, impartial and unimpeachable. It appears in the Zanesville, O., _Daily Signal_ of December 20th, 1897, under the caption "A Modern Miracle." {244} "Mr. Matthew Gray of the seventh ward is perhaps the happiest person in Zanesville to-day; so he seemed, at least, when seen at his pleasant Abington Avenue home by a _Signal_ representative at an early hour this morning. "And, too, there is nothing strange or remarkable about Mr. Gray's happiness, though it was the result of one of the strangest and most remarkable faith tests ever enacted in this city; and the story of Mr. Gray's miraculous cure of a relentless affliction will be read with much interest. "In October, three years ago, Matthew Gray was stricken with paralysis, the terrible disease affecting his entire left side. For a year to the month Mr. Gray was able to walk with the help of crutches, but during the following October, two years ago, he was the recipient of a second stroke of paralysis, and from that time until yesterday Mr. Gray had been deprived of all use of his left side, the entire left portion of his body being apparently dead, his left arm being limp and palsied at his side and his left foot and leg were in the same inanimate condition. "Such, in brief, has been Matthew Gray's condition for more than three years, and two years of that time he has either sat helplessly in his large arm chair or has lain in bed seemingly waiting for the death angel to relieve him of his suffering. "Last Thursday two visitors, peculiarly clad, knocked at the Gray homestead and were granted admission to the afflicted man's chamber. These visitors were two Mormon Elders who have been in Zanesville for the past few weeks, and whose mission to the Clay city has been regarded with only passing interest. . . . . "Now for the interesting part of the story, related to a _Signal_ reporter by Mr. Gray himself, and given as near as possible in his own words: "'Last Friday four Mormon Elders called at my home here. They were very genteel in appearance and actions and asked me if I wouldn't like to look over some of their tracts, etc., and also asked me if I would not let them cure me by faith. I consented and they impressed upon me very strongly that I should not have faith in them but should place all my faith in God as it was through Him and not them that my cure would be accomplished. This liberal statement on their part and their own sincerity aided me materially, for I always knew that God alone could cure me, and, do you know, I have always thought that God would cure me. "'As I said before, I consented and they set Sunday afternoon at 2 o'clock for the time of holding the meeting, and additionally stated that from then, Friday morning, until after the faith meeting they would not eat anything, as a period of fasting seemed necessary. "'Sunday afternoon, or yesterday afternoon, at 2 o'clock the four Elders came here to my home and after repeatedly instructing me to put my faith in God they knelt at my bedside in prayer, my wife being the sixth occupant of the room. "'Following this first prayer, and while I was sitting here in my big arm chair, one of the Elders liberally anointed my head with oil--sacred oil--and after that was done they formed a circle around my chair, each one placing his right hand on my head and all placed their left hands on each other's shoulders. I had perfect faith in all that they were doing, and, while each of the four Elders earnestly {245} prayed, I, too, bent my head in reverence and appealed with all the faith at my command to God for deliverance from my affliction. "'Finally they concluded and one of the Elders commanded me to walk. All at once I became possessed of an almost superhuman desire to get up and walk, and when I tried to, after my muscles quivered for a brief instant, I raised my left arm and then stood up. I took a step and found I could move my left leg. I took another step and walked out into the kitchen and back. After awhile I made the round trip to the kitchen again and while on the third trip, my left ankle turned slightly and I sat down. "'While I am profusely thankful to the four Elders for the interest that they manifested in my case, I want it distinctly understood that I look to God as my deliverer and not to them.' "When seen by the _Signal_ representative this morning, Mr. Gray was sitting in his big arm chair with his left foot in a bucket of hot water--a household remedy for sprains. To illustrate the extent of his cure the happy gentleman shook hands with the writer, using first his right hand and next his left hand, and the latter member, which for three years had remained dead almost at his side, contained a strong and hearty grip. Many times he raised his left arm above his head and waved it to and fro to illustrate the positive use he had of the member, and while relating the above experience he gesticulated as freely with his left arm as with the right. Many times he lifted the left foot from the water without any apparent effort and accompanied the pleasant movement with a smile almost glorious in its extent and meaning. "Matthew Gray is a well-known citizen of Zanesville. He was born and raised in Muskingham County and he and his good wife have reared a family of ten children, all but one of whom reside in the county." Edward F. Turley, one of the Latter-day Saint Elders who administered to Mr. Gray, relates the circumstances of the remarkable healing in a letter to the _Deseret News_, written from Zanesville, Ohio, on December 20, 1897. His version is as follows: "Last Thursday while out tracting I met a lady very much opposed to us. Among other things, she said: 'If you people have power to heal the sick as you claim, why don't you heal this man next door, who has been an invalid for twenty-nine months. He hasn't been on his feet for that length of time.' I said to the person that the signs followed the believers to-day as much as anciently. "I called on this gentleman, Matthew Gray, who has been an invalid for twenty-nine months. I asked him if he had faith enough to believe that he could be healed by the power of God. 'Yes,' said he. I told him we would be there on Sunday at 2 p.m. We called according to appointment. Less than three minutes after the administration he commenced shaking. His whole frame shook. He commenced rising up in his chair. His wife then threw her arms around him and they both shouted: 'Bless the Lord. The Savior has come! I know these are the servants of the Lord.' Father, mother and a grown daughter were so overjoyed that they wept. The man walked into the kitchen three times. For twenty-nine months his entire left {246} side had been paralyzed. The three persons bore testimony that this was the first time their father had walked for twenty-nine months." The _Deseret News_, a paper issued in Salt Lake City, Utah, of February 24, 1898, publishes a letter, written by a United States soldier stationed at Fort Huachuca, Arizona. The writer's name is Arthur M. Swigart. His letter is dated February 9, 1898, and reads as follows: "While living in Denver I had the fortune to become acquainted with some of the Saints there. After being thoroughly convinced of the authenticity of the Gospel as taught by them, I made application for baptism, but before the day appointed for this ordinance to take place I threw my left knee out of joint and fractured my knee cap. I was a soldier at the time and was taken to the government hospital, where I spent nine weeks, and was pronounced a cripple for life by Major Munn, surgeon U.S.A. On the second day of July, 1897, I was baptized by Elder H. S. Ensign, and when I came up from the water I was a sound man; and on December 16, 1897, I stood the examination at the recruiting office at Evansville, Indiana, and am again in the service of the United States. "If you deem my testimony worthy of publication and think by it some may be led to investigate the truths of our precious Gospel, please publish it." Below is an extract from a letter written by Henry Coulam, a Latter-day Saint missionary who was at the time of writing (December 1, 1896), in Bradford, Yorkshire, England: "While laboring in Keighly last winter, and going with tracts from house to house, I came to a lady standing outside by the door. She asked me if I had something good. I answered, Yes, at the same time giving her a tract entitled 'The Only Way to be Saved.' I then commenced to talk to her about the Gospel, and of its restoration with its gifts and blessings. She invited me into the house, where I found her two daughters, one of whom, a young lady of about seventeen years, was lying in bed, and had been home from her work two weeks. "The mother said to me, 'Mr., I want you to lay hands on my girl: I do not want to lose her.' "I told her that the signs were for those who believed, and explained more fully to her the Gospel and its blessings for those who lived up to its blessings. "She replied, 'Mr., I know you have the authority and if you will administer to my daughter, she will get better.' "After talking further to her and seeing that she was sincere, I turned to the daughter and asked her if she had faith and wished me to administer to her. "'Yes,' she answered. "I went back to my lodgings, got a bottle of consecrated oil and returned to the house. The mother and I knelt down by the bed and I offered a short prayer, after which I anointed the daughter with oil, and rebuked the disease. {247} "In four days from that time, the young lady went to her work, and has continued to do so." Elder C. L. Galbraith, another Latter-day Saint missionary, writing from South Shields, June 3, 1897, relates a case of healing by the power of the Lord: "Not long since I was in Sunderland attending our meetings which we hold every Sunday afternoon and evening. After the first meeting I walked to Ryhope, where I partook of a meal with a friend. On my return in company with some members of the Church we passed by an aged sister's home. After we had passed the house I said to those with me, 'I feel like I should have called in to see Sister Chalder, but we have not time.' "We continued on some distance when I again felt impressed more strongly than before to return. I turned to the brethren who were with me and said, 'We must go back.' "We turned and did so. On entering we found Sister Chalder lying in bed and very sick indeed; in fact those present thought her time had come, as she is far past the appointed lease of life. When she recognized us her countenance brightened and she endeavored to speak to us. Her voice was very weak, and we had to draw near to her in order to distinguish what she said. "'I am so glad you have come!' she repeated, 'I have been praying to God that you might come, that I might be healed.' "Those present with the old lady did not believe as we do. The gentleman, whose name was Woodruff, said, 'I do not believe in the ordinance of laying on hands for the healing of the sick.' "I told him to remain and see whether God would not keep His promise wherein He said by the mouth of His Apostle James: 'Is any sick among you? let him call for the elders of the Church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up.' (James 5: 14, 15). "After the ordinance Sister Chalder raised up and said she was better. "Mr. Woodruff said, 'This is my first time to see anything like that.' "He was as white as a corpse. To-day he is a living testimony that she was healed. So did all present say they knew it was the power of God made manifest." Thousands of other miracles have been witnessed by those who have obeyed the Gospel. The blind have received their sight, the dumb have been made to speak, the deaf have had their hearing restored, and the sick have been healed of all manner of diseases. In short, all the promises made by the Savior to the believers have been realized by the Latter-day Saints as fully as they were by the former-day Saints. To these facts there are thousands of living witnesses to-day. Many of those who have witnessed these manifestations of God's goodness, and many others who have received them, {248} have had their testimonies published to the world, and there are many such testimonies on record in the printed literature of the Church. ANCIENT PROPHECIES BEING FULFILLED. Some five months after the organization of the Church of Jesus Christ of Latter-day Saints the Prophet Joseph Smith received a revelation from the Lord which among other things declared: "And ye are called to bring to pass the gathering of mine elect, for mine elect hear my voice and harden not their hearts; wherefore the decree hath gone forth from the Father, that they shall be gathered in unto one place upon the face of this land, to prepare their hearts and be prepared in all things against the day when tribulation and desolation are sent forth upon the wicked; for the hour is nigh, and the day soon at hand when the earth is ripe: and all the proud, and they that do wickedly, shall be as stubble, and I will burn them up, saith the Lord of Hosts, that wickedness shall not be upon the earth." THE GATHERING OF ISRAEL. The gathering of Israel in the last days is predicted by many of the ancient prophets. Jeremiah records these words of the Lord: "I will take you one of a city and two of a family, and I will bring you to Zion: and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." (Jeremiah 3: 14, 15). "And I will gather the remnant of my flock out of all countries whither I have driven them, and will bring them again to their folds; and they shall be fruitful and increase." (Jeremiah 23: 3). Other prophets make similar predictions. The Savior said to His disciples that His elect should be gathered together "from the four winds, from one end of the heaven to the other." St. John says: "And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues." (Revelation 18: 4). The evidence that this revelation Joseph Smith claimed to have received is genuine is in the fact that the elect are being gathered. Ever since the revelation was made known the Latter-day Saints have been gathering to a designated place. True to the prediction of Jeremiah, those who accept the Gospel and gather to Zion are very frequently "one of a city, and two of a family." The further fulfillment of the same {249} prophecy, they are being fed "with knowledge and understanding." The Latter-day Saints are taught to understand the Gospel for themselves, so that they do not need to depend upon others, and each one is thereby fitted to teach its principles. The way is also pointed out to them whereby they can receive a knowledge from heaven of the truth of the doctrines they are taught, so that they are not deluded nor misled by the teachings of men. The pastors who feed them with this "knowledge and understanding" are according to the Lord's heart, in this much at least: they labor to save mankind through the love they have for them. They do not "teach for hire," nor "divine for money." Their services are given freely, and the Gospel is taught by them without money and without price. The gathering of the Lord's people "one of a city, and two of a family," brings about many conditions which the Savior said would be the result of the preaching of His gospel; and in numerous cases the Latter-day Saints realize in their own experiences, the fulfillment of such words as the following spoken by the Savior: "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household." (Matthew 10: 34, 36). "And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends." (Luke 21: 16). The Latter-day Saints are not of the world in their ways. They are taught to strictly abstain from the sinful practices in the world, and are therefore looked upon as a peculiar people. As the Savior said would be the case, because they are not of the world, the world hate them, and often persecute them. They rejoice, however, in the promise of Jesus, which they find to be true: "There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or land, for my sake, and the gospel's, but he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life." (Mark 10: 29, 30). GATHERING PECULIAR TO LATTER-DAY SAINTS. It is a significant fact that there are no other people than the Latter-day Saints who make any profession that they have been commanded of the Lord to gather, nor are there any {250} others who are making any efforts with such an object in view. There is something remarkable about this gathering. When people accept the Prophet's teachings they get the spirit of gathering, and they have to be restrained from going in too great haste. While a love for kindred and for native country is natural to the human heart, those who receive the truth of this newly revealed Gospel, become filled with the desire to leave all and gather with the Saints. This is a strong proof that the Lord is working upon the hearts of mankind to bring about the fulfillment of His words through the ancient prophets; and it proclaims the divine calling of Joseph Smith. The Latter-day Saints also believe that the Jews will eventually be gathered to Jerusalem, as has been predicted in past ages. The Prophet Joseph Smith taught this, and took steps toward the accomplishment of that great event. EVENTS IN THE HISTORY OF THE SAINTS. After being driven from their homes several times, and enduring all manner of persecution for the sake of their religion, the Latter-day Saints were finally compelled to leave the confines of civilization and seek a home in the unknown wilderness of the western part of America. By divine guidance they were led to the valleys of the Rocky Mountains. Without any knowledge of the country they planted themselves in the valley of the Great Salt Lake in what is now known as the State of Utah. Here in a desolate waste they determined to make their home, notwithstanding the fact that adventurers who were better acquainted with the country, declared that no civilized men could live there. WORDS OF THE PSALMIST FULFILLED. The journey of the Latter-day Saints to this their new home, as well as many other events of their experience, appear to be a fulfillment of ancient prophecy. The Psalmist says: "O give thanks unto the Lord, for he is good: for his mercy endureth for ever. Let the redeemed of the Lord say so, whom he hath redeemed from the hand of the enemy; and gathered them out of the lands, from the east, and from the west, from the north, and from the south. They wandered in the wilderness in a solitary way; they found no city to dwell in. Hungry and thirsty, their soul fainted in them. Then they cried unto the Lord in their trouble, and he delivered them out of their distresses. And he led them forth by the right way, that they might go to a city of habitation." (Psalm 107). {251} The Latter-day Saints are the only religious body that has been gathered out "from the east, and from the west, and from the north, and from the south." As before stated they are the only people who advocate the doctrine of gathering. When driven, by persecution, from their homes in Nauvoo, Illinois, they were "redeemed from the hand of the enemy," they "wandered in the wilderness in a solitary way," and they "found no city to dwell in." They experienced hunger and thirst, and "their soul fainted in them." The Lord "led them forth by the right way," for they knew nothing themselves of the place to which they were being led. Eventually they came to a place designated by the prophet of the Lord as the spot on which to build "a city of habitation." There they established themselves, and through the marvelous blessings of the Lord, the wilderness has been redeemed and the desert made to "blossom as the rose." ISAIAH'S PREDICTION FULFILLED. Two of the ancient prophets make this prediction: "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." (Isaiah 2: 2, 3; Micah 4: 1, 2). The state of Utah, and the surrounding country occupied by the Latter-day Saints is situated on what is called the "back bone of the American Continent," in the "tops of the mountains." In Salt Lake City, the headquarters of the Church of Jesus Christ of Latter-day Saints, there stands a temple erected and dedicated to the name of the Lord. In three other cities of Utah are similar buildings, all of which are raised to the name of the Most High, by the Latter-day Saints; and by the way, they are the only temples in the world dedicated to the Lord, and in which the holy ordinances pertaining to His house are performed. The mountain on which the temple built by the Latter-day Saints stands is established "in the top of the mountains," "exalted above the hills," and people from all nations are flowing unto it as they are being gathered out "from the four winds, from one end of heaven to the other." "Many people," as the prophet predicted, go and say "Come ye, and let us go {252} up to the mountain of the Lord, to the house of the God of Jacob," and they are being taught His ways, by men who understand them through the revelations received from Him: for they believe in present revelation, and enjoy that gift among the others of the true Gospel of Christ. It may be contended that this and the other prophecies concerning the gathering of Israel refer to the gathering of the Jews to Jerusalem. It is true that there are predictions that the Jews shall be gathered to Jerusalem, but throughout the scripture prophecies there are two places of gathering mentioned--Zion and Jerusalem. Both places are mentioned in the quotation given above. The prophet also says: "O Zion, that bringest good tidings, get thee up into the high mountain." There are no high mountains in Jerusalem. The top of the highest mountain peak in all of Palestine is 331 feet below the valley of the Great Salt Lake, in which Salt Lake City is situated. A PROPHECY OF MALACHI. The following prediction is one made by an ancient prophet: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." (Malachi 4: 5, 6). The Prophet Joseph Smith testifies that this was fulfilled on the third day of April, 1836. At that time the body of the Church of Jesus Christ of Latter-day Saints was situated in Kirtland, Ohio, where they had erected a temple to the Lord. It was in this temple that the vision was received by Joseph Smith and Oliver Cowdery, in which the Prophet Elijah appeared unto them. They describe his appearance and message as follows: "After this vision had closed, another great and glorious vision burst upon us, for Elijah the prophet, who was taken to heaven without tasting death, stood before us, and said--Behold, the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come. To turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." {253} SALVATION FOR THE DEAD. Through the Prophet Joseph Smith was revealed the doctrine of salvation for the dead, a doctrine that had not been understood in the world for many centuries until he taught it. It is nevertheless a scriptural doctrine, and is referred to by Peter: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water." (I Peter 3: 18-20). It is also referred to by Paul: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" (I Corinthians 15: 29). Preaching the Gospel to the dead is referred to in several places in the scriptures. (John 5: 25, 28; I Peter 4: 6). That one person can perform a Gospel ordinance for and in behalf of another accords with the teachings of the scriptures. Christ did vicarious work for all mankind when He atoned for the sins of the world. By that atonement He brought about the resurrection from the grave, and made man's eternal salvation possible, as declared by the Apostle Paul: "As in Adam all die, even so in Christ shall all be made alive." (I Corinthians 15: 22). Also in these words: "Being made perfect, he became the author of eternal salvation unto all them that obey him." (Hebrews 5: 9). It is evident from the teachings of the Savior that there is a necessity for such a provision in the plan of redemption. Christ emphatically declared that a man cannot enter the kingdom of heaven without baptism. He said to Nicodemus, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (John 3: 5). In sending His disciples to teach all nations, He commanded them to baptize those who believed. Many good people have died without baptism, not having had the privilege of being baptized in this life; as they cannot themselves attend to that ordinance after death, there is a way provided for them {254} to receive admission into the kingdom of heaven. The Savior has declared, they cannot do so without baptism; therefore someone else must attend to that ordinance for them. Those who die without the privilege of receiving the Gospel will have an opportunity to hear and accept it in the spirit world, and the outward ordinances necessary to salvation can be attended to in their behalf by living persons. Since this doctrine has been revealed, the hearts of the children have been turned to their fathers, for many thousands of those who have accepted the doctrine have manifested their solicitude for the welfare of their dead ancestors by having the necessary ordinances performed for them in the temples which the Latter-day Saints have built for that purpose. FACTS PROVEN. It has been shown in the foregoing-- That the Claims made by Joseph Smith are in Harmony with the Holy Scriptures. That the Doctrines He Taught are the same as those of the Savior and His Disciples. That a Number of Ancient Predictions have been Fulfilled Through his Ministry. That the Lord's work begun by the Ministry of Joseph Smith is Destined to bring about the Fulfillment of all the inspired prophecies concerning the Latter Days. That the Church of Jesus Christ of Latter-day Saints Possesses the same Characteristics as that of Former Days. JOSEPH SMITH'S WORKS. EVIDENCE OF HIS INSPIRATION. SCRIPTURAL TESTS. The Bible tells how true and false prophets may be known: "The prophet which prophesieth of peace, when the word of the prophet shall come to pass, then shall the prophet be known, that the Lord hath truly sent him." (Jeremiah 28: 9). {255} "When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it presumptuously: thou shall not be afraid of him." (Deuteronomy 18: 22). If a man prophesies and his prophecy is fulfilled, he is to be regarded as a true prophet. If he prophesies and his predictions are not fulfilled, he should be counted as a false prophet. Let us apply this scriptural test to the words of Joseph Smith. PREDICTION OF THE ANGEL. The prophecy which he records as having been made by the first angel who visited him: that his name should be had "for good and evil among all nations, kindreds and tongues; or that it should be both good and evil spoken of among all people," is a proof of inspiration. That prediction has been fulfilled. Among all people who have heard his teachings there have been some who have accepted them and have spoken good about his name, while those who have rejected his message have invariably spoken evil of him. Not being satisfied to leave him alone, they have maliciously defamed his character and denounced him. NONE CAN STOP GOD's WORK. In a revelation given to the Prophet at an early day, the Lord said, "And the voice of warning shall be unto all people, by the mouths of my disciples, whom I have chosen in these last days. AND THEY SHALL GO FORTH AND NONE SHALL STAY THEM, for I the Lord have commanded them." At a later date the Prophet wrote these words: "No unhallowed hand can stop the work from progressing. Persecution may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly and independently till it has penetrated every continent, visited every clime, swept every nation and sounded in every ear, till the purposes of God shall be accomplished and the Great Jehovah shall say the work is done." In nearly every country to which they have gone, vigorous efforts have been made from time to time to stop the Latter-day Saints from preaching the Gospel, but true to the Lord's promises these attempts to hinder His work have failed in every instance, and His work still goes on. {256} "A MARVELOUS WORK." In the very first revelations given by the Lord through Joseph Smith, even before the Church was organized, it was declared that "a marvelous work is about to come forth among the children of men." There are hundreds of thousands of people who have associated themselves with that work who can testify that it is most marvelous in its character. Aside from these people there are many of the most intelligent men of the century who have declared in their public utterances and have placed themselves on record by their writings that there is something very wonderful about the work established through Joseph Smith. TESTIMONY OF DISINTERESTED MEN. Mr. Josiah Quincy, an eminent American scholar, in his interesting work entitled "Figures of the Past," gives his estimation of the great prophet in these words: "It is by no means improbable that some future text-book, for the use of generations yet unborn, will contain a question something like this: What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to that interrogatory may be thus written: JOSEPH SMITH, THE MORMON PROPHET. And the reply, absurd as it doubtless seems to most men now living, may be an obvious commonplace to their descendants. History deals in surprises and paradoxes quite as startling as this. The man who established a religion in this age of free debate, who was and is to-day accepted by hundreds of thousands as a direct emissary from the Most High--such a rare human being is not to be disposed of by pelting his memory with unsavory epithets. . . The most vital questions Americans are asking each other to-day have to do with this man and what he has left us. . . . Burning questions they are, which must give a prominent place in the history of the country to that sturdy self-asserter whom I visited at Nauvoo. Joseph Smith, claiming to be an inspired teacher, faced adversity such as few men have been called to meet, enjoyed a brief season of prosperity such as few men have ever attained, and finally, forty-three days after I saw him, went cheerfully to a martyr's death." Hon. John A. Cockerill, a United States Senator, in an article published in the _Cosmopolitan_, a New York magazine, says, in reference to Utah, and its people, and their leader Brigham Young: "Thus, within the short space of half a century, a great State has sprung up in the land, as it were, before our eyes. _Its fame, with that of its founder, has become world-wide_. . . It is seldom given to the founder of a state that the body which he has organized {257} shall grow to such marvelous completeness and maturity within fifty years." PROPHECY ABOUT WAR. The following revelation was given to Joseph Smith on the 25th of December, 1832: "'Verily, thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. "The days will come that war will be poured out upon all nations, beginning at that place; "For behold, the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves against other nations; and thus war shall be poured out upon all nations." FULFILLED TWENTY-EIGHT YEARS AFTERWARDS. The great civil war between the southern and northern States of America was a literal fulfillment of the prophetic utterance, so far as it referred to the first conflict. That war began with the bombardment of Fort Sumter in the harbor of Charleston, South Carolina, on the 12th day of April, 1861, over twenty-eight years after the prediction was made, and it terminated in the "death and misery of many souls," for the loss of life it caused is estimated at fully 1,000,000 men. History shows that the Southern States did call upon Great Britain and other nations for assistance, as predicted by the Prophet. PREDICTED MEN'S LIVES WOULD BE SPARED. In November, 1838, Joseph Smith and several of his brethren were tried by a court-martial of their enemies, and were condemned to be shot in the presence of their families and friends. To all human appearances there was no hope for them to be spared alive. They were prisoners in the hands of an infuriated mob; their death sentence had been passed, the hour of execution set, and preparations for carrying out the sentence were being made. With this terrible fate impending the Prophet told his fellow-prisoners to be of good cheer, as the Lord had made it known to him that not one of them should die. The mob disagreed among themselves as to how the execution should be proceeded with, and the falsely condemned men, after a lengthy imprisonment, regained their liberty. Thus were the Prophet's words verified. {258} THE SAINTS' EXODUS FORETOLD. On August 6, 1842, when the Latter-day Saints were situated in Illinois, their great leader wrote in reference to a previous utterance of his: "I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors, or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains." Every statement in the foregoing prediction was subsequently fulfilled. Mobs continued to afflict the Saints until they were forced to abandon their homes. Many apostatized, and others were put to death by their persecutors, or lost their lives in consequence of exposure. The Prophet himself, with his brother Hyrum, was martyred less than two years after the prophecy was uttered; and his own martyrdom was a fulfillment of a prophecy he made. When, to save a massacre of the Saints he delivered himself up to the pretended requirements of the law, being promised protection by the governor of the State, he said: "I am going like a lamb to the slaughter; but I am calm as a summer's morning; I have a conscience void of offense towards God, and towards all men. I shall die innocent and it shall yet be said of me--he was murdered in cold blood." This prediction concerning his own death is all the more remarkable from the fact that he had been arrested upon false charges many times before this. But, being entirely innocent, it was impossible to convict him of any crime. The premonition he had when he surrendered to the demands of the Governor of Illinois, when he said "I am going like a lamb to the slaughter," was the unerring inspiration of God, which had ever been his guide through life. The country the Prophet referred to as the "Rocky Mountains" was but little known at the time he spoke of it; and the Indian traders, and "trappers" who were familiar with the country said nothing could be raised there, and it was totally unfit for the establishment of a community of people. Five years after the prophecy was made many of the Saints were settled in the Rocky Mountains, and they and their descendants are becoming a "mighty people" in the midst thereof. {259} GATHERING PREDICTED. On the 11th of September, 1831, the Lord said through Joseph Smith, "For behold, I say unto you that Zion shall flourish, and the glory of the Lord shall be upon her, and she shall be an ensign unto the people, AND THERE SHALL COME UNTO HER OUT OF EVERY NATION UNDER HEAVEN." In 1831, when the above words were uttered, the Church of Jesus Christ of Latter-day Saints was composed of people who were converted in the neighborhood where the Prophet and other leading men operated--only a small portion of the United States. Since then the work has spread throughout the world, and there are now gathered with the Saints people from nearly every nation under heaven. JOSEPH SMITH AS AN EXPOUNDER OF SCRIPTURE. The manner in which he expounded the scriptures of the Old and New Testaments, and in which he harmonized passages that were apparently contradictory, and made every Bible doctrine so plain to the understanding, is strong proof that he was inspired of Heaven. No theologian of recent times has been able to do this as has been done by Joseph Smith, although many learned men have made the attempt. CHURCH ORGANIZATION. The wonderful church organization which was effected through him is in itself an evidence of his divine inspiration. If a builder should succeed in erecting one of the most magnificent structures the world has ever seen, without any previous training and without any plans to guide him, he would be looked upon as the most remarkable genius that ever was known. The church organization instituted by Joseph Smith is like a complete structure, perfect in every detail, and yet built up piece by piece without any preconceived plan being drawn up or experiment being made, so far as the Prophet was concerned. The only idea he had of the grand system he was putting in order was revealed to him at various times as occasion required. But when the whole order of church government was revealed it was discovered to be perfect, and though the Church has now existed for sixty-eight years there has never arisen any occasion for changing the order laid down in the beginning. Its workings have been harmonious in every detail; and should the Church increase {260} in numbers indefinitely there would be no occasion for making any change in the system revealed through the Prophet Joseph Smith. ALL HIS WORKS PROCLAIM HIM A PROPHET. A thorough acquaintance with the works of Joseph Smith must convince the student of them that he was truly a Prophet of God. If it be denied that he was such, how shall the superior wisdom that prompted his words and actions be accounted for? His ideas of theology, of philosophy, of statesmanship, and even astronomy and other branches of learning, were far in advance of what was known to the world in his day; and since then many of his doctrines have been accepted by the learned, and advocated as new discoveries. The most reasonable way of accounting for the wonderful works of Joseph Smith is to acknowledge that he was a Prophet of God, sent as a divine messenger to open up the dispensation of the fullness of times, and to prepare for the second coming of the Lord Jesus Christ, whose glorious reign is near at hand. THE BOOK OF MORMON. AN EVIDENCE OF THE INSPIRATION OF JOSEPH SMITH. ITS PURPORT. Before the Church of Jesus Christ of Latter-day Saints was organized, the Prophet Joseph Smith brought forth a book--the most remarkable work of the age. It purports to give an account of the ancient people of the American continent and the dealings of the Lord with them. The Prophet claimed that it was translated by the power of the Lord from writings engraved upon plates that had the appearance of gold. The plates were found buried on the side of a hill in New York state, and their whereabouts was revealed to the Prophet by an angel. This explanation of the origin of the book, called the Book of Mormon, was most incredible to many of those who heard it, for angels had long since ceased to visit mankind; and they had been taught that the age of prophets and revelation was past. But the fact that the book was in existence could not be denied, for it was printed and published to the {261} world. To charge Joseph Smith or any other man or set of men with having written it for the purpose of deception would be equal to attributing to man super-human wisdom, and ability that is possessed only by heavenly beings. It would be giving him much less credit for supernatural ability to accept his own claim that he was merely inspired of the Lord to bring the book forth; for all the learned men in the world could not by their own wisdom produce such a work as the Book of Mormon. As evidence of this assertion, it is only necessary to become acquainted with the contents of the book. If a person will take the pains to read it he will find it refers in the course of the narrative it contains, to many facts of history, and numerous geographical and geological statements. Besides, it teaches religious doctrines, and records a great many prophecies. IMPOSSIBLE TO WRITE WITHOUT DIVINE AID. Now just consider what an impossible task it would be for any man, without divine aid, to write an historical narrative of this character. It is filled with hundreds of statements concerning history, geography, geology, and religion, and yet does not contain one assertion regarding any of these subjects that does not agree in perfect harmony with what is known respecting them. It might be claimed that with a great amount of research it would be possible for a writer to do this; its statements agree also with every fact respecting the topics it mentions, that has become known during the many years of research since the Book was published, and that, too, in this age of critical investigation. Again, the book contains as much reading matter as does the Old Testament. It is a continuous, unbroken history of a people for a thousand years, written originally by a succession of historians. Facts mentioned by one writer are referred to quite frequently by another, so that it would be no easy matter for a most careful writer with all the ingenuity that man is capable of exercising to originate a work of such character and magnitude without it making contradictions of itself. PROPHECIES IN THE BOOK OF MORMON. Whatever success an impostor might have in deceiving people with a fictitious book, there are some things he cannot do. Should he succeed in making the book consistent with all known truths of history, science and religion, he would find it impossible to make accurate predictions concerning {263} the future. This power is not possessed by man, unless conferred upon him by the Lord. The Book of Mormon cannot therefore be classed among human impositions, for it contains prophecies that were not fulfilled at the time it was published, but that have since been verified. Speaking of the coming forth in this age of the record which he compiled, the Prophet Mormon says, "And it shall come in a day when the blood of saints shall cry unto the Lord, because of secret combinations and the works of darkness." The Book of Mormon was printed before the Church of Jesus Christ of Latter-day Saints was organized, so that it could not be told at that time, except by inspiration that the blood of saints in the present age should cry unto the Lord, because of the works of darkness. There was no religious persecution going on at that time; but it was not long before the blood of many of the Latter-day Saints was shed as the result of persecution. A BIBLE! A BIBLE! The Prophet Nephi, referring also to the period when the record should be revealed in the latter time, and when the Lord should proceed to recover His chosen people, the house of Israel, records the words of the Lord to him as follows: "And my words shall hiss forth unto the ends of the earth, for a standard unto my people, which are the house of Israel. And because my words shall hiss forth, many of the Gentiles shall say, a Bible! a Bible! We have got a Bible, and there cannot be any more Bible." Since the publication of the Book of Mormon the Lord's words have gone forth "unto the ends of the earth," and the Latter-day Saints who have carried His words and declared them in nearly all countries have usually been answered with these words, "A Bible! a Bible! We have got a Bible, and there cannot be any more Bible." The general belief is that the Bible is the only book in existence containing the word of the Lord. ISAIAH'S PROPHECY. The Prophet Nephi reiterates the prediction recorded in the twenty-ninth chapter of Isaiah, concerning the coming forth of a book, and which the Latter-day Saints maintain refers to the Book of Mormon. The prophecy is as follows: "And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: and the {263} book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. . . . . And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness." (Isaiah 29: 11, 12, 13, 14, 18). The first part of this prophecy was literally fulfilled when a man named Martin Harris, with the permission of Joseph Smith, took a copy of some of the characters from which the Book of Mormon was translated--the "words of a book"--to Professor Anthon, a learned professor of languages in New York City, and the latter made the statement, "I cannot read a sealed book." Unwittingly, he used almost the identical words of Isaiah's prediction. "And the book is delivered to him that is not learned,"--this was fulfilled when the book was delivered to Joseph Smith, an unlearned youth. How accurately this prophecy was fulfilled is shown by the fact that the _words_ of the book were delivered to the man that was learned, while the book itself was delivered to him that was not learned. The portion of the prophecy which reads: "Therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder," is also being fulfilled. The work done by the Lord through the instrumentality of His servant Joseph Smith and the Latter-day Saints, is looked upon as marvelous even by those who do not believe Joseph Smith to be a prophet, nor the Latter-day Saints to be inspired of Heaven, for this work attracts the attention of the whole world. An acquaintance with what the Lord has done and with what is now being done through their ministry is of sufficient importance to be called "a marvelous work and a wonder." The Gospel has been preached in nearly all the civilized and several of the uncivilized nations, a church has been established that attracts the attention of all the world, and its name and the prophet's name are known among every nation; a commonwealth has been built up that has won the admiration of all that are acquainted with it; people from all nations have been gathered together to form this commonwealth; and missionaries by the thousands are sent to proclaim to mankind everywhere the glad tidings of the "marvelous work." {264} Since the restoration of the Gospel with all its blessings in these latter days the remainder of Isaiah's words have been verified. The deaf have been healed and enabled to "hear the words of the book," and the blind have had their sight restored, and have thus been enabled to "see out of obscurity, and out of darkness." BOOK GIVES A TEST OF ITS TRUTH. The last chapter in the Book of Mormon contains these words: "And when ye shall receive these things," [the records contained in the Book of Mormon] "I would exhort you that ye would ask God, the eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with a real intent, having faith in Christ, he will manifest the truth of it unto you, by the power of the Holy Ghost." Here is a promise that no impostor would dare to make, for he could not expect it to be fulfilled, and it would only furnish a means of detecting his deception. The spirit in which the Book of Mormon is written is of such a nature that it impresses the reader with the honesty and earnestness of the writer. Its language is very plain, showing that the writer made no attempt at literary embellishment, but had only one object in view, which was to state the simple facts, and make the Gospel plain for the benefit of mankind. The style of the writing is peculiar to itself, and different from all other writings extant. These facts concerning the character of the book prove its authenticity. ATTESTED BY DIRECT EVIDENCE. The truth of the Book of Mormon is attested by the strongest direct evidence that it is possible to obtain. To show this it will perhaps be as well to consider what constitutes direct evidence. Evidence is understood to be the means of proving an unknown or a disputed fact. There is what is called "circumstantial evidence" and "direct evidence." The first is that kind of testimony which deals with circumstances that are connected with the fact to be proven. As, for example, footprints in the snow, are proof to an observer of them that someone has been where the snow lies since it fell, although the observer has not seen any person there. The marks in the snow are circumstantial evidence that he is correct in his conclusion. Direct evidence is the testimony of a witness to what he has seen, felt, or known by his own senses. {265} It is a question of dispute whether direct or circumstantial evidence is the stronger, though the first is usually considered so. As against direct evidence it is claimed that witnesses may be mistaken, deceived or may wilfully falsify, while circumstances it is said cannot mislead. The evidences already set forth to prove the truth of the Book of Mormon are what would be called circumstantial. The only evidence mankind have, aside from inspiration, that the Bible is true is indirect or circumstantial. What is unique about the Book of Mormon is that it is sustained by direct testimony, corroborated by circumstantial evidence which proves that the witnesses were not mistaken nor deceived, and that they did not tell falsehoods. Following the title page of the Book of Mormon is printed the testimony of three witnesses, who give their deposition in the following earnest and emphatic words: TESTIMONY OF THREE WITNESSES. "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for his voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shown unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. "Oliver Cowdery, "David Whitmer, "Martin Harris." No stronger testimony of the existence of a fact ever has been or can be given than this. Nothing less than a direct revelation from heaven to an individual personally can furnish him more convincing proof than is given by the testimony of {266} these three witnesses. What greater evidence can one ask or desire than this? Here is the most solemn statement made by three men, of sound mind and strict veracity who say the voice of God declared unto them that the Book of Mormon was translated by the gift and power of God, and that an angel from heaven showed them the plates from which the record was translated, and that they know it to be true. Such testimony would be ample to establish a claim in any court on earth. TESTIMONY OF WITNESSES UNCHANGED. Many years after the first publication of the Book of Mormon with the names of the three witnesses attached, a gentleman inquired of Oliver Cowdery if he believed the Book of Mormon to be true. The questioner read from the book the names of the three witnesses, and exclaimed, "Mr. Cowdery, do you believe this book?" "No, sir," was Cowdery's reply. "But," said the gentleman, "your name is attached to it, and you declare here that you saw an angel, and also the plates from which the book purports to be translated; and now you say you don't believe it. Which time did you tell the truth?" Mr. Cowdery replied, "My name is attached to that book and what I there have said is true. I did see this; I know I saw it, and faith has nothing to do with it, as a perfect knowledge has swallowed up the faith which I had in the work, knowing, as I do, that it is true." A few days previous to his death David Whitmer, another of the witnesses, called his family and a number of his friends together and delivered to them his dying testimony. To his physician he said, "Dr. Buchanan, I want you to say whether or not I am in my right mind before I give my last testimony." The doctor replied, "Yes, you are in your right mind, for I have just had a conversation with you." Then, addressing all who were gathered at his bedside, he said, "Now you must be faithful in Christ. I want to say to you all that the Bible and the record of the Nephites (Book of Mormon,) are true, so you can say that you have heard me bear my testimony on my deathbed. All be faithful in Christ and your reward will be according to your works. God bless you all. My trust is in Christ forever, worlds without end. Amen." Martin Harris, the third witness, continued to testify to {267} the truth of his statement concerning the Book of Mormon until the day of his death, which occurred July 10, 1875. The three men were regarded by their neighbors as strictly truthful and honest. TESTIMONY OF EIGHT WITNESSES. Besides the three above named witnesses, there are eight others whose testimony concerning the Book of Mormon is given to the world. Their testimony is as follows: "Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jr., the translator of this work, has shewn unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the said Smith has shewn unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that we have seen; and we lie not, God bearing witness of it. "Christian Whitmer, Hiram Page, Jacob Whitmer, Joseph Smith, Sen., Peter Whitmer, Jr., Hyrum Smith, John Whitmer, Samuel H. Smith." SECULAR PROOF OF THE BOOK OF MORMON. Proof that the Book of Mormon is authentic will also establish the divine mission of the Prophet Joseph Smith. Herewith are presented some of the external or outside evidences of the truth of that remarkable work known as the Book of Mormon. The principal statements contained in the Book of Mormon concerning which there is a possibility of confirmation or corroboration in the annals of modern exploration and research are these: 1. That America was once peopled by a colony who went from Asia at the time of the confusion of tongues, when the inhabitants of the earth undertook to build the Tower of Babel; and that these colonists and their descendants flourished for a period of some sixteen or seventeen centuries, being a highly civilized race, but finally became extinct. 2. That America was again peopled, this time by a colony of the Hebrew race which came from Jerusalem 600 years B. C. That they observed the laws of Moses, had a record of the creation, the flood, etc. {268} 3. That they, too, developed into a great and highly civilized commonwealth. 4. That they had a knowledge of the coming of the Christ, and that He appeared unto them and taught them the Gospel. 5. That terrible convulsions and destruction of life and property took place at the time of Christ's crucifixion. COLONISTS FROM THE TOWER OF BABEL. The Book of Mormon states that a man named Jared, and his brother, and their families, with some other men and their families, being led by the Lord, went from the great tower, at the time the Lord confounded the language of the people, and crossed over to America in barges. There they multiplied and became a great nation, spreading over the land northward, or North America. Finally, about 600 years before Christ the nation became extinct through internal warfare. (See Book of Ether). Josephus, the Jewish historian, speaking of the events at the time of the dispersion from the Tower of Babel says "After this they were dispersed abroad, on account of their languages, and went out by colonies everywhere; and each colony took possession of that land which they light upon, and _unto which God led them_; so that the whole continent was filled with them, both the inland and maritime countries. There were some also who _passed over the sea in ships_, and inhabited the islands." --_Antiquities of the Jews_, Book I, Chapter 5. This account of course does not state specifically that any colony went to America, but it says that colonies went EVERYWHERE, and that some of the people went in ships to distant lands, and to places where God led them. That two distinct races of civilized beings inhabited ancient America is testified to by a number of archaeologists and explorers. A correspondent to the St. Louis (Missouri) _Globe-Democrat_ writing from Tombstone, Arizona, in 1895, says: "The remarkable picture rocks and boulders, with strange symbols upon them, left by the pre-historic races of Arizona, have been the cause of much discussion among those who have seen them as to who these ancient hieroglyphic-makers were. These rock records may be divided into three different kinds, which, it is thought, were made by _two different races. The first, or very ancient race_, left records on rocks, in some instances of symbols only, and in other instances of pictures and symbols combined. The later race, _which came after the first race had vanished_, made only crude representations of animals, birds or reptiles, not using symbols or combinations of lines." {269} Chamber's Encyclopaedia, under the subject heading "Nicaragua" contains this statement: "Nicaragua, like the states north of it, was a center of Aztec civilization; but the Aztecs were preceded by another race likewise civilized, who have left stone sculptures and monumental remains." That the origin of the extinct race which formerly inhabited North America is believed by students of American antiquity to date back to the time of the building of the Tower of Babel the following gives evidence: "One of the arts known to the builders of Babel was that of brickmaking. This art was also known to the people who built the works in the West. The knowledge of copper was known to the people of the plains of Shinar; for Noah must have communicated it, as he lived a hundred and fifty years among them after the flood. Also copper was known to the antediluvians. Copper was also known to the authors of the western monuments. Iron was known to the antediluvians. It was also known to the ancients of the West. However, it is evident that very little iron was among them, as very few instances of its discovery in their works have occurred; and for this very reason, we draw a conclusion that _they came to this country very soon after the dispersion_.--(Priest's _American Antiquities_, 1833). The following is from Rev. D. Lowry's Reply to Official Inquiries respecting the Aborigines of America, written in 1848, and given in Schoolcraft's "Ethnological Researches," &c., vol. iii., published in 1853. "In view of the best light and information which I have been able to collect on the subject, my opinion is that the earliest inhabitants of America were the descendants of Ham, the youngest son of Noah; and that THE FIRST SETTLEMENT WAS MADE SHORTLY AFTER THE CONFUSION OF TONGUES AT THE BUILDING OF THE TOWER OF BABEL. Moses tells us that about that period 'the Lord scattered the people abroad upon the face of the whole earth.' (Gen. 2: 8, 9). America, then, according to this portion of sacred history, was at that time re-occupied by man; for the writer could not have meant by 'all the earth' only about one-half of it." Professor T. H. Lewis, an archaeologist of St. Paul, Minnesota, (U. S. A.), who a few years since, made some explorations among the mounds and earthworks of North Dakota, is of the opinion that there were two separate races in Ancient America. He derived this opinion from examining mounds and their contents, which are found in that locality and in many other parts of North America. (Correspondent to Denver _News_, 1890.) Professor F. W. Putnam, in an article in the _Century Magazine_ for March, 1890, on "Prehistoric Remains in the Ohio Valley," advocates his belief, based upon discoveries and {270} observations in ancient burying grounds, that two races have inhabited America in olden times, and that one originated from the north and the other from the south. The Book of Mormon makes it clear that the Jaredites occupied that part of the country known as North America, (See Book of Omni, 1: 23), while the race that succeeded them originated in South America, but spread towards the north. (See Book of Alma, 22: 30-34). A correspondent writing to the New York _Herald_ from San Diego, California, under date of December 10, 1849, says: "Unlike anything heretofore discovered on this continent, or indeed in the whole world, we here have presented to our views, as we now firmly believe, the unbroken history of a people that existed not only for a great length of time since the building of the Egyptian pyramids, but contemporary with them, and, what is more wonderful still, far back and yet still farther into the mazes of antiquity." In Harper's _Weekly_ for October, 1879, (published in New York), is an article by Henry C. Walsh, entitled "Copan: a City of the Dead." In it he says: "During the progress of the excavations made by the last Peabody expedition Mr. Gordon discovered a stone pavement at the southern end of the great plaza. By digging downwards he came to the walls and chambers of a building more ancient than and of a different character from those now above the surface. Here were found tablets inscribed with characters varying materially from those on the known monuments. In the adjoining structures above ground were found blocks of stone, used in the construction, which had evidently been cut from older sculptures. _All this points to successive periods of occupation_, of which there are other evidences." ORIGIN BEFORE THE CHRISTIAN ERA. The Book of Mormon states that about 600 years before the birth of Christ a small colony of the Hebrew race left Jerusalem and was led by the Lord to the shores of America. This colony was composed, on the commencement of its journey, of two heads of families, Lehi and Ishmael, their wives and children, and a man named Zoram. They observed the law of Moses, and took with them a record of their forefathers, containing the five books of Moses, giving an account of the creation of the world, of Adam and Eve, and also of the Jews from the beginning down to the commencement of the reign of Zedekiah, king of Judah. This record was engraved on plates of brass. The youngest of the four sons of Lehi, Nephi by name, was the leading spirit in the company. He also commenced a record of their doing, which he engraved {271} upon plates of metal in the language of the Egyptians, and in what their descendants called reformed Egyptian characters. (See I Nephi, also Mosiah 1: 4, and Mormon 9: 32-33). That the origin of the American Indians dates back to some period before the Christian era is testified to by a number of archaeologists. Professor Waterman, of Boston, Massachusetts, in a lecture delivered in the Fine Arts Academy, Bristol, in 1849, speaking of the time the forefathers of the Indians went to America, says: "When and whence, then, did they come? Albert Galatin, one of the profoundest philologists of the age, concluded that, so far as language afforded any clue, the time of their arrival could not have been long after the dispersion of the human family. Dr. Morton, after a series of investigations of many of the human crania found in the sepulchral mounds concluded that they must have dated back _at least_ 2000 _or_ 3000 _years_. It would not seem that all the family to which they belonged came with them, as they were but representatives of a people still in existence in the Old World, or who had become extinct since they emigrated. This people could not have been created in Africa, for its inhabitants were widely dissimilar to those of America; nor in Europe, which was without a native people agreeing at all with American races: then to Asia alone could they look for the origin of the American." Not only does the above quotation express the opinion of scholars that the race referred to originated before the Christian era, but that it originated in Asia, which agrees with the statements in the Book of Mormon. The following is taken from the Abbé Don Lorenzo Hervas' Letter to the Abbé Clavigero upon the Mexican Calendar, translated by Cullen and published in England in 1787: "This Calendar has not been the discovery of the Mexicans, but a communication from some more enlightened people; and as the last are not to be found in America, we must seek for them elsewhere, in Asia or in Egypt. This supposition is confirmed by your affirmation, that the Mexicans had their Calendar from the Toltecas (originating from Asia), whose year, according to Boturini, was exactly adjusted by the course of the sun, _more than a hundred years before the Christian era_." Dr. Wendell Mees, of Ithaca, New York, in an article published in a Scandinavian paper, _Verdens Gang_, sets forth his views in regard to the origin of the Aztecs, or ancient inhabitants of Mexico. He is of the belief that they went over to America "_as early as the fourth century before Christ_." OF HEBREW ORIGIN. The evidences that the American Indians are of Hebrew origin are quite numerous and most conclusive. {272} The following is from Adair's "_History of the American Indians_," published in London, in 1775: "All the various nations of Indians seem to be of one descent. They call a buffalo, in their various dialects, by one and the same name, 'Yanasa.' And there is a strong similarity of religious rites and of civil and martial customs among all the various American nations of Indians we have any knowledge of on the extensive continent, as will soon be shown. Their language is copious and very expressive, for their narrow orbit of ideas, and full of rhetorical tropes and figures, like the orientalists. . . . From the most exact observations I could make in the long time I traded among the Indian Americans, I was forced to believe them lineally descended from the Israelites, either while they were a maritime power or _soon after the general captivity_: the latter, however, is the most probable. ... As the Israelites were divided into tribes, and had chiefs over them, so the Indians divide themselves. Each tribe forms a little community within the nation; and as the nation hath its particular symbol, so hath each tribe the badge from which it is denominated. The sachem of each tribe is a necessary party in conveyances and treaties, to which he affixes the mark of his tribe, as a corporation with us doth their public seal. If we go from nation to nation among them, we shall not find one who doth not lineally distinguish himself by his respective family. . . . Every town has a state-house, or synedrion, as the Jewish sanhedrim, where, almost every night, the head men convene about public business. . . . These Indian Americans pay their religious devoir to _Loak Ishtohoollo-Aba_, 'the great, beneficent, supreme, holy spirit of fire,' who resides (as they think) above the clouds, and on earth also with unpolluted people. He is with them the sole author of warmth, light, and of all animal and vegetable life. They do not pay the least perceivable adoration to any images, or to dead persons, neither to the celestial luminaries, nor evil spirits, nor any created being whatsoever. . . . They flatter themselves with the name _hottuh oretoopah_, 'the beloved people,' because their supposed ancestors, as they affirm, were under the immediate government of the Deity, who was present with them in a very particular manner, and directed them by prophets, while the rest of the world were aliens and outlaws to the covenant. . . . The Indian language and dialects appear to have the very idiom and genius of the Hebrew. Their words and sentences are expressive, concise, emphatical, sonorous, and bold, and often, both in letters and signification, synonymous with the Hebrew language. . . They use many plain religious emblems of the Divine names, Yohewah, Yah, and Ale; and these are the roots of a prodigious number of words through their various dialects. . . In conformity to, or after the manner of the Jews, the Indian Americans have their prophets, high priests, and others of a religious order. As the Jews had a sanctum sanctorum, or most holy place, so have all the Indian nations. . . . . The Indian tradition says that their forefathers were possessed of an extraordinary divine spirit, by which they foretold things future, and controlled the common course of nature; and this they transmitted to their offspring, provided they obeyed the sacred laws annexed to it. . . . As the prophets of the Hebrews had oracular {273} answers, so the Indian magi (who are to invoke Yo He Wah and mediate with the supreme holy fire, that he may give seasonable rains), have a transparent stone of supposed great power in assisting to bring down the rain. . . . The Hebrews offered _daily sacrifice_. . . . The Indians have a similar religious service. . . . The Indians have among them the resemblance of the Jewish _sin offering_ and _trespass-offering_. . . . The Indians observe another religious custom of the Hebrews in making a _peace-offering_. . . . They always celebrate the annual expiation of sins in their religious temples. The red Hebrews imagine their temples to have such a typical holiness, more than any other place, that if they offered up the Annual Sacrifice elsewhere, it would not atone for the people. . . . The Hebrews had various _ablutions_ and _anointings_, according to the Mosaic ritual, and all the Indian nations constantly observe similar customs from religious motives. . . . In the coldest weather, and when the ground is covered with snow, against their bodily ease and pleasure, men and children turn out of their warm houses or stoves, reeking with sweat, singing their usual sacred notes, _Yo, Yo_, &c., at the dawn of day, adoring Yo He Wah, at the gladsome sight of the morn; and thus they skip along, echoing praises, till they get to the river, when they instantaneously plunge into it. . . . This law of purity (bathing in water) was essential to the Jews, and the Indians to this day would exclude the men from religious communion who neglected to observe it. . . . 'Tis well known that oil was applied by the Jews to the most sacred as well as common uses: their kings, prophets, and priests, at their inauguration and consecration, were _anointed with oil_. . . . Like the Jews, the greatest part of the Southern Indians _abstain_ from the most things that are in themselves, or in general apprehension of mankind, loathsome, or _unclean_. . . . They reckon all birds of prey and birds of night to be unclean and unlawful to be eaten. . . None of them will eat of any animal whatsoever, if they either know or suspect that it died of itself. . . . They reckon all those animals to be unclean that are either carnivorous or live on nasty food, as hogs, wolves, panthers, foxes, cats, mice, rats. . . . The Indians, through a strong principle of religion, abstain in the strictest manner from eating the _blood_ of any animal. . . . The Indian _marriages, divorces_, and _punishments_ of _adultery_ still retain a strong likeness to the Jewish laws and customs in these points. . . . . Many other of the Indian _punishments_ resemble those of the Jews. . . The Indians strictly adhere more than the rest of mankind to that positive, unrepealed law of Moses, 'He who sheddeth man's blood, by man shall his blood be shed.' . . . There never was any set of people who pursued the Mosaic law of _retaliation_ with such a fixed eagerness as these Americans. . . They forgive all crimes at the Annual Atonement of sins, except murder, which is always punished with death. . . . The Israelites had _cities of refuge_, or places of safety, for those who killed a person unawares and without design. . . . According to the same particular divine law of mercy, each of these Indian nations have either a house or town of refuge, which is a sure asylum to protect a manslayer, or the unfortunate captive, if they can once enter into it Before the Indians go to war, they have many preparatory ceremonies of _purification_ and _fasting_, like what is recorded of the Israelites. . . . The Indian ark is deemed so sacred and dangerous to be touched, either by their own sanctified warriors or the spoiling enemy, that they durst not {274} touch it upon any account. . . . The warriors consider themselves as devoted to God, apart from the rest of the people, while they are at war accompanying the sacred ark with the supposed holy things it contains. . . . When they return home victorious over the enemy, they sing the triumphal song to Yo He Wah, ascribing the victory to him, according to a religious custom of the Israelites, who were commanded always to attribute their success in war to Jehovah, and not to their swords and arrows. "The Indian manner of _curing their sick_ is very similar to that of the Jews. They always invoke Yo He Wah a considerable space of time before they apply any medicines, let the case require ever so speedy an application. The more desperately ill their patients are, the more earnestly they invoke the Deity on the sad occasion. . . . The Indians deem the curing their sick or wounded a very religious duty, and it is chiefly performed by their supposed prophets and magi, because they believe they are inspired with a great portion of divine fire. . . . The surviving brother, by Mosaic law, was to _raise seed_ to a deceased brother who left a widow childless, to perpetuate his name and family, and inherit his goods and estate, or be degraded. The Indian custom looks the very same way; yet it is in this as in their law of blood--the eldest brother can redeem. . . Emanuel de Moraes and Acosta affirm that the Brazilians marry in their own family or tribe. And Jo. de Laet says they call their uncles and aunts 'fathers and mothers,' which is a custom of the Hebrews and of all our North American Indians; and he assures us they mourn very much for their dead, and that their clothes are like those of the early Jews. . . Acosta writes that the clothes of the South American Indians are shaped like those of the ancient Jews. . . Laet, (in his description of America), and Escarbotus assure us they often heard the South American Indians to repeat the sacred word _Halliluiah_, which made them admire how they first attained it. And Malvenda says that the natives of St. Michael had tombstones, which the Spaniards digged up, with several ancient Hebrew characters upon them. Peter Martyr writes that the Indian widow married the brother of her deceased husband, according to the Mosaic law. . . . Robert Williams, the first Englishman in New England, who is said to have learned the Indian language, in order to convert the natives, believed them to be Jews." Squier's "Antiquities of the State of New York," published in Buffalo, in 1851, confirms a number of the statements made by Adair, which are reproduced in the above extracts from his "History of the American Indians." Squier's work also mentions other similarities that exist between the customs of the Israelites and the Indians. INDIAN CUSTOMS. Schoolcraft's "Ethnological Researches," Vol. I (published in 1851) says respecting some of the Indians' customs: "In regard to the manners, customs, habits, &c, of the wild tribes of the Western territory, a true and more correct type than any I have ever seen may be found in the ancient history of the Jews or {275} Israelites after their liberation from Egyptian bondage. The 'Medicine Lodge' of the Indian may be compared to the place of worship or tabernacle of the Jews; and the sacrifices, offerings, purifications, ablutions, and anointings may be all found amongst and practiced by those people. The manner of mourning for a deceased relative is very similar to that of the Israelites. . . . There could be very numerous and similar analogies made between the manners and customs of those people and those of the Jews." The following is taken from Civero and Von Tscudi's "_Peruvian Antiquities_," translated from the original Spanish by Dr. Hawks, and published in New York in 1854. "Like the Jews, the Indians offer their first fruits; they keep their new moons, and the feast of expiations at the end of September, or in the beginning of October; they divide the year into four seasons, corresponding with the Jewish festivals. According to Charlevoix and Long, the brother of a deceased husband receives his widow into his house as a guest, and after a suitable time considers her as a legitimate consort. In some parts of North America circumcision is practiced, and of this Acosta and Lopez de Gomara make mention. But that which most tends to fortify the opinion as to the Hebrew origin of the American tribes, is a species of ark, seemingly like that of the Old Testament; this the Indians take with them to war: it is never permitted to touch the ground, but rests upon stones or pieces of wood, it being deemed sacrilegious and unlawful to open it or look into it. The American priests scrupulously guard their sanctuary, and the high priest carries on his breast a white shell adorned with precious stones, which recalls the _Urim_ of the Jewish high priest; of whom we are also reminded by a band of white plumes on his forehead." INDIAN PRACTICE RESEMBLING THE PASSOVER. "It is not generally known that there is a marvelous coincidence between the traditional stories of the North American Indians and the Bible story of the Israelites in Egypt. For instance, in the spring of each year, about the time of the Jewish Passover, a white dog--the animal must be without spot and blemish--is sacrificed by the Blood Indians of North-West Canada. The coincidence would be greater if a sheep were used; but there _are no sheep_ in the territory, and hence a white dog is used. The blood of the animal is then sprinkled on the entrances to the Indian tepees or wigwams. The flesh, of the animal is afterwards roasted at midnight, and the whole camp partake of it, _with loins girt_, and in full marching order, just as the Israelites did in the time of Pharaoh. When the food has been eaten, the entire camp silently march into the woods, a distance of several miles. There the medicine-men go apart, and privately plant some tobacco-seed, the fruit of which, when ripe, is used for the same ceremony the following year. This is a marvelous coincidence, and the missionaries to that region say the custom has been handed down from times immemorial. This curious tradition is now published for the first time."--_Sunday Companion_, November 28, 1896. {276} TRADITION OF A SACRED BOOK. A work on the origin of the American Indians, by C. Colton, (London, 1833), says respecting their traditional belief: "They assert that a book was once in possession of their ancestors, and along with this recognition they have traditions that the Great Spirit used to foretell to their fathers future events; that He controlled nature in their favor; that angels once talked with them; that all the Indian tribes descended from one man, who had twelve sons; that this man was a notable and renowned prince, having great dominions; and that the Indians, his posterity, will yet recover the same dominion and influence. They believe, by tradition, that the spirit of prophecy and miraculous interposition, once enjoyed by their ancestors, will yet be restored to them, and that they will recover the book, all of which has been so long lost." This tradition is a remarkable corroboration of the record contained in the Book of Mormon. The testimony on record to prove that the Ancient Indians are of Israelitish origin is too voluminous to reproduce here. The above is sufficient and conclusive. Lord Kingsborough's great work on the "Antiquities of Mexico," published in 1830-37, was written especially to prove that the Indians were Israelites. ACQUAINTED WITH THE OLD TESTAMENT RECORD. That the ancient inhabitants of America were acquainted with the record of many events recorded in the Old Testament is amply shown by their traditions, their paintings, books and inscriptions. Lord Kingsborough says concerning the Mexican Indians: "I cannot fail to remark that one of the arguments which persuades me to believe that this nation descends from the Hebrews is to see the knowledge they have of the book of Genesis. . . . . "It is impossible on reading what Mexican Mythology records of the war in heaven, and the fall of Zontemoque and other rebellious spirits; of the creation of light by the word of Toncatlecuti, and of the division of the waters; of the sin of Yzclacolinhqui, and his blindness and his nakedness; and of the temptation of Suchequecal and her disobedience in gathering roses from a tree, and the consequent misery and disgrace of herself and all her posterity, not to recognize scriptural analogies. But the Mexican tradition of the deluge is that which bears the most unequivocal marks of having been derived from a Hebrew source. This tradition records that a few persons escaped in the Ahuchueti, or ark of fir, when the earth was swallowed up by the deluge, the chief of whom was named Palecath of Cipaquetona: and he invented the art of making wine; that Xelua, one of his descendants, or at least one of those who escaped in the ark, was present at the building of a high tower, which the succeeding generation constructed with a view of escaping from the deluge, should it {277} again occur: the Toncatlecutli, incensed at their presumption, destroyed the tower by lightning, confounded their language and dispersed them; and that Xelua led a colony to the new World."--Mexican _Antiquities_, Vol. VI, p. 401. TRADITION OF MOSES. The same writer also makes the following statement respecting the ancient Americans' knowledge of the story of Moses: "A very remarkable representation of the ten plagues which God sent on Egypt, occurs in the eleventh and twelfth pages of the Borgian Ms. Moses is there painted, holding up in his left hand his rod, which became a serpent; and, with a furious gesture, calling down the plagues upon the Egyptians. These plagues were frogs, locusts, lice, flies, etc., all of which are represented in the pages referred to; but the last and most dreadful were the thick darkness which overspread Egypt for three days, and the death of the firstborn of the Egyptians. "The curious symbol of one serpent swallowing up others, likewise occurs in the nineteenth page of the same Ms. It is not extraordinary that the Mexicans, who were acquainted with one portion of the exodus--that relating to the children of Israel journeying from Egypt--should also not have been ignorant of another." TRADITION OF EVE. Bernardino de Sahagun, a Franciscan missionary and historian of the sixteenth century, author of "Historia Universal de Nueva Españia," says concerning the Aztec tradition of Eve: "This woman was the first who existed in the world, and the mother of the whole human race; who was tempted by the serpent who appeared to her in the terrestrial paradise, and discoursed with her, to persuade her to transgress the command of God, and that is likewise true, that after having committed sin, etc., she bore a son and a daughter at the same birth, and that the son was named Cain and the daughter Calmana; and that afterwards she brought forth a second birth, Abel, and his sister Delborah, so that she bore them by twin birth." Prof. Short, in his "North Americans of Antiquity," page 238, quotes from the native writer, Intellxochitl, as follows: TRADITION OF THE FLOOD. "It is found in the histories of the Toltecs, that this age and first world, as they call it, lasted seventeen hundred and sixteen years; then men were destroyed by tremendous rains and lightnings from the sky, and even all the land, without exception of anything, and the highest mountains were covered up and submerged in water 'caxolmoletli' or fifteen cubits, and here they add other fables of how men came to multiply from the few who escaped from this destruction in a toptlipetlacali, this word signifies a close chest." {278} "No tradition has been more widely spread among nations than that of a Deluge. . . . It was the received notion under some form or other, of the most civilized people in the Old World, and of the barbarians of the New. The Aztecs combined with this some particular circumstances of a more arbitrary character, resembling the accounts of the east. They believed that two persons survived the Deluge, a man named Coxcox and his wife. Their heads are represented in ancient painting, together with a boat floating on the waters at the foot of a mountain. A dove is also depicted, with a hieroglyphical emblem of language in his mouth, which he is distributing to the children of Coxcox, who were born dumb. The neighboring people of Michoacan, inhabiting the same high plains of the Andes, had a still further tradition, that the boat in which Tegpi, their Noah, escaped, was filled with various kinds of animals and birds. After some time, a vulture was sent out from it, but remained feeding on the dead bodies of the giants which had been left on the earth, as the waters subsided. The little humming bird, _huitzitzilin_, was then set forth, and returned with a twig in his mouth. The coincidence of both these accounts with the Hebrew and Chaldean narratives is obvious."--"Conquest of Mexico," by W. H. Prescott, (pages 463-4). LED BY YOUNGEST BROTHER. Fernando Montesinos, the Spanish historian of Peru says of the Peruvians: "That nation was originated by a people led by four brothers, the youngest of these brothers assumed supreme authority, and became the first of a long line of sovereigns." (See Book of Mormon, Book of Jacob, 1: 9-11). ENGRAVED ON PLATES OF METAL. A writer by the name of C. W. Wandell says: "There can be no well-founded objection to the Nephite record, from the material on which it is engraved; for the gold plate worn on Aaron's head, on which was written 'Holiness to the Lord,' proves that the idea was known to them. Bishop Watson says: 'The Hebrews went so far as to write their sacred books in gold, as we may learn from Josephus compared with Pliny.' (Watson's Bib. and Theo. Dic. Art. Writings). "Nor is the modern, book-like form of the volume any argument against its antiquity; for Bishop Watson in the same place says: 'Those books which were inscribed on tablets of wood, lead, brass or ivory were connected together by rings at the back, through which a rod was passed to carry them.'" EGYPTIAN WRITINGS. A writer in the _Foreign Quarterly Review_ for October, 1836, says: "Lastly, the eye of the antiquarian cannot fail to be both attracted and fixed by evidences of the existence of two great branches of the {279} hieroglyphical language--both having striking affinities with the Egyptian, and yet distinguished from it by characteristics perfectly American. One is the picture-writing peculiar to the Mexicans, and which displays several striking traits of assimilation to the anaglyphs, and the historical tablets of the Egyptian temples. The second is a pure hieroglyphical language, to which little attention has hitherto been called, which appears to have been peculiar to the Tultecan or some still more ancient nation that preceded the Mexicans; which was as complete as the Egyptian in its double constituency of a symbolic and a phonetic alphabet, and which, as far as we can judge, appears to have rivalled the Egyptian in its completeness, while in some respects it excelled it in its regularity and beauty." Dr. August Le Plongeon, the eminent archaeologist of New York, in the _Review of Reviews_ for July, 1895, announces the discovery of the _sacred alphabet_ of the Mayas (the Indian tribe of Central America) is practically identical with that of the Egyptians, and that the grammatical structure of the two tongues is strikingly similar, many words and characters having the same meaning in both. His conclusion is that both these people acquired the art of writing from a common source. This is in strict harmony with the statements made in the Book of Mormon. Nephi states in the first chapter of his book (Book or Mormon, page 1) that he made his record, which was sacred, in "the language of the Egyptians." Mosiah confirms this statement (Mosiah 1: 4); and Mormon says that it was written in characters which his people called "reformed Egyptian," (Mormon 9: 32). The Book of Mormon states that the descendants of the colonists from the Tower of Babel and of those from Jerusalem attained to a high degree of civilization, were acquainted with many arts; and also that they became very wicked, and destroyed each other in fiercely-fought battles. (See Mormon, chapter 6; also Ether, 15: 2). The record gives the information that the first nation cultivated all kinds of fruit and grain; that they manufactured silk and fine linen, and possessed gold, silver and other precious things; that they had domestic animals, such as cattle, sheep, goats, swine, horses, elephants and others. (See Book of Ether, 9: 17, 18, 19). The second nation found these same animals in the country (see I Nephi 18: 25). It is also recorded that the latter people built cities (Alma 21: 2) and temples (II Nephi 5: 16); that they had coins of gold and silver (Alma 9: 4-19), and used these and other metals in the arts, (Jarom 1: 8); and that many records were kept by the people, (Helaman 3: 13). The evidences that the ancient peoples of America were {280} highly civilized are numerous and undisputable. Only a very few of the many descriptions of ancient ruins discovered in various parts of America are given in the following extracts: EVIDENCES OF ADVANCED CIVILIZATION--RUINS DISCOVERED. "Much has been done in recent years to throw light upon the history of the ancient races of the east, but comparatively little interest has been taken, even by American archaeologists and scientists, in the ancient and marvelous civilization whose traces are to be found scattered over our continent, particularly in Central America and Mexico. That a civilization once flourished in these regions, much higher than any of the Spanish conquerors found upon their arrival, there can be no doubt. By far the most important work that has been done among the remains of the old Maya civilization has been carried on by the Peabody Museum of Harvard College, through a series of expeditions it has sent to the buried city now called Copan, in Spanish Honduras. In a beautiful valley near the borderland of Guatemala, surrounded by steep mountains and watered by a winding river, the hoary city lies wrapped in the sleep of ages. The ruins at Copan, although in a more advanced state of destruction than those of the Maya cities of Yucatan, have a general similarity to the latter in the design of the buildings and in the sculptures, while the characters in the inscriptions are essentially the same. It would seem, therefore, that Copan was a city of the Mayas; but if so it must have been one of their most ancient settlements, fallen into decay long before the cities in Yucatan reached their prime. The Maya civilization was totally distinct from the Aztec or Mexican; it was an older and also a much higher civilization. "So far the Peabody expeditions have confined their attention to the temples and palaces, and though for several seasons quite a little army of natives has been engaged in excavating, yet the work that has been accomplished amounts to little in comparison with that which remains to be done. To clear the main structure alone will be the work of years. Could the vast structures be restored, our greatest buildings would seem as pygmies in comparison; and certainly no city of the modern world could boast such a profuseness and richness of carved and sculptured ornamentations." --Henry C. Walsh, _in Harper's Weekly, October_, 1897. INDIANS ALL OF ONE ORIGIN. Mr. Bradford in his researches into the origin of the red race, adopts the following conclusions in regard to the ancient occupants of North America: "That they were all of the same origin, branches of the same race and possessed of similar customs and institutions. "That they were populous and occupied a great extent of territory. "That they had arrived at a considerable degree of civilization, were associated in large communities and lived in extensive cities. "That they possessed the use of many of the metals, such as lead, copper, gold, and silver, and probably the art of working in them. "That they sculptured in stone and sometimes used that material in the construction of their edifices. {281} "That they had the knowledge of the arch of receding steps; of the art of pottery, producing urns and utensils formed with taste and constructed upon the principles of chemical composition; and the art of brick-making. "That they worked the salt springs, and manufactured salt. "That they were an agricultural people, living under the influence and protection of regular forms of governments. "That they possessed a decided system of religion, and a mythology connected with astronomy, which, with its sister science, geometry, was in the hands of the priesthood. "That they were skilled in the art of fortification. "That the epoch of their original settlement in the United States is of great antiquity; and "That the only indications of their origin to be gathered from the locality of their ruined monuments, point toward Mexico." --_Baldwin's Ancient America_. RUINS IN YUCATAN. "Yucatan is the grave of a great nation that has mysteriously passed away and left behind no history. Every forest embosoms the majestic remains of vast temples, sculptured over with symbols of a lost creed, and noble cities, whose stately palaces and causeways attest in their mournful abandonment the colossal grandeur of their builder. They are the gigantic tombs of an illustrious race, but they bear neither name nor epitaph. The conscience-stricken awe with which the Indian avoids them as he relates a confused tradition of a whole people extinguished in blood and fire by his forefathers--a ferocious and cannibal race delighting in human sacrifices--are all that even conjecture can say of the manner in which the ancient occupants of Yucatan were blotted, en masse, from the page of existence. The barbarous exterminators remained the masters of the country, and built them rude huts under the shadow of those immense edifices which are still the marvel and the mystery of Yucatan. On many of these singular edifices is stamped the blood-red impress of a human hand--a fit symbol of the rule of blood to which it has so constantly been the victim. This 'bloody hand' was imprinted with evident purpose on the still yielding stucco of the new-built walls, and presents every line and curve in life-like distinctness; but the explanation of the symbol is unknown."--_New York Sun, June 8_, 1848. ANCIENT GLASS JAR. "In the shaft of J. L. Duncan and Co., on the ridge between the Middle and South Yubas, in this county, at the distance of 176 feet below the surface of the ground, was found, on the 26th December, a curiously-fashioned glass bottle or jar, which was dug up in hard cement. After removing the reddish coating, an eight of an inch thick, which attached to the outside, and thoroughly washing it, it was found to be of a light color and perfectly transparent. It somewhat resembled a small-sized pickle-jar, but has a longer neck and a flat bottom. It must have been lying in the silent spot where it was found for many hundred years."--_Nevada Journal_. A RUINED CITY. "I must not, however, forget to mention that there has lately been discovered, in the province of Vera Paz, 150 miles north-east {282} of Guatemala, buried in a dense forest, and far from any settlements, a ruined city, surpassing Copan or Palenque in extent and magnificence, and displaying a degree of art to which none of the structures of Yucatan can lay claim."--_From a letter by Mr. E. G. Squier, read before the American Ethnological Society, October_ 17, 1849. ANCIENT COINS AND IMPLEMENTS. "While some hands were digging out a cellar in Botetourt County, Va., they came upon a quantity of coin, consisting of some eight pieces, in an iron box about 14 inches square. The coin was larger than a dollar, and the inscription in a language wholly unknown to any person in the vicinity. Upon digging down some 16 inches lower, they came to a quantity of iron implements of singular and heretofore unseen shape. Several scientific gentlemen have examined into the matter, and have come to the conclusion that the coins, together with the other curiosities, must have been placed there at an extremely early date, and before the settlement of the country." --_New York Despatch_. The Book of Mormon states that at the time of the Savior's crucifixion a great and terrible destruction took place upon the continent of America. It also contains a record of the Savior's appearance and ministry on that continent after His resurrection. (See III Nephi). DESTRUCTION AT THE TIME OF THE CRUCIFIXION. Concerning the destruction that occurred at the time of the crucifixion, the record says: "And it came to pass in the thirty and fourth year, in the first month, in the fourth day of the month, there arose a great storm, such an one as never had been known in all the land; "And there was also a great and terrible tempest; and there was terrible thunder, insomuch, that it did shake the whole earth as if it was about to divide asunder; "And there were exceeding sharp lightnings, such as never had been known in all the land. "And the city of Zarahemla did take fire; "And the city of Moroni did sink into the depths of the sea, and the inhabitants thereof were drowned; "And the earth was carried up upon the city of Moronihah, that in the place of the city thereof, there became a great mountain; "And there was a great and terrible destruction in the land southward. "But behold, there was a more great and terrible destruction in the land northward; for behold, the whole face of the land was changed, because of the tempest, and the whirlwinds, and the thunderings, and the lightnings, and the exceeding great quaking of the whole earth; "And the highways were broken up, and the level roads were spoiled, and many smooth places became rough, "And many great and notable cities were sunk, and many were {283} burned, and many were shook till the buildings thereof had fallen to the earth, and the inhabitants thereof were slain, and the places were left desolate; "And there were some cities which remained; but the damage thereof was exceeding great, and there were many in them who were slain." (Ill Nephi 8: 5-15). RUINS ON THE RIDGE OF A MOUNTAIN, Mr. William Niven, a well-known American mineralogist of New York gives the following account of discoveries he made in the mountains of the state of Guerrero, Mexico. His exploring trip was taken in the year 1894: "About noon we camped at a spring in a deep canyon. The guide promised to show us the first sign of ruins at a place called Yerba Buena. We soon saw the first evidences of pre-historic structures, which, however, were little more than foundations. But the surprise at the top of the hill removed all doubts of the Indian's veracity, for there before us was what was once evidently a great temple, occupying a space of 200x300 feet. Climbing to the top of one tower I found it covered with charcoal dust to the depth of eighteen inches. Then we mounted our horses and traveled till dusk, nearly ten miles, among the ruins of what was at one time a great city. The houses, substantially built of stone and lime, had been from fifty to eighty feet square. The ruins were found only on the ridges of the mountains, while on the sides near the summit were visible many foundations. After descending from the summit 400 or 500 feet there were no signs of ruins of any description. . . . The ruins which I was fortunate enough to discover in Guerrero are very extensive--much more so than I at first supposed. At a rather rough estimate I should say that territory of over 900 square miles was literally covered, foot by foot, with sections of ruins. Every ridge and hilltop bore the remains of ancient temples, some of them mammoth in proportions. . . . The ruins have the appearance of belonging to one vast city, and subsequent investigations bore out my first impressions on the matter. During the time I was occupied in excavating I visited the ruins of twenty-two temples, with altars in the centre of all of them from five to twenty feet high and from ten to fifteen feet square." Mr. Niven, in giving his opinion about the destruction of the great city says: "Who were these people and how came they to disappear I cannot answer. My impression is that once upon a time the country was one vast plain. It was probably _submerged by a titanic convulsion of nature_, and with it disappeared its people and their primitive civilization. Later the _land was thrust up again_, as we see it now, a barren, desolate waste. As the nearest water supply is several miles distant, and that only a small spring, it is evident that some great transformation in nature has taken place since the land was populated." How the ruined city visited by Mr. Niven came to be located upon mountain ridges can be understood from what is {284} recorded in the Book of Mormon. The city of Moronihah is mentioned as one which was destroyed by being covered with earth and a mountain being raised in place of it. It is quite probable that this pre-historic city situated in the interior of Mexico met a similar fate to that of Moronihah, and was thrown up into its present position by some mighty upheaval of the earth's crust, for it is not at all likely that the city was originally built upon a mountain. Mr. Niven's impression that the country was once a vast plain is consistent with what may be inferred from the account given in the Book of Mormon; and his belief that the remarkable transformation of the country was caused by some great convulsion of nature is also in harmony with the statements made in the sacred book, and goes to confirm the truth of it. DESTROYED BY THE ACTION OF HEAT. Another testimony to the destruction that took place, evidences of which still remain, is given in the following extract from the _San Francisco Herald_: "Captain Walker assures us that the country from the Colorado to the Rio Grande, between the Gila and San Juan, is full of ruined habitations and cities, most of which are on the table-land. . . . On that occasion he had penetrated about midway from the Colorado into the wilderness, and had encamped near the Little Red River, with the Sierra Blanca looming up to the south, when he noticed at a little distance, an object that induced him to examine further. As he approached, he found it to be a kind of citadel, around which lay the ruins of a city more than a mile in length. It was located on a gentle declivity that sloped towards Red River, and the lines of the streets could be distinctly traced, running regularly at right angles with each other. The houses had all been built of stone, but _all had been reduced to ruins by the action of some great heat, which had evidently passed over the whole country_. It was not an ordinary conflagration, but must have been some fierce, furnace-like blast of fire, similar to that issuing from a volcano, as the stones were all burnt--some of them almost cindered, others glazed as if melted. This appearance was visible in every ruin he met with. A storm of fire seemed to have swept over the whole face of the country, and the inhabitants must have fallen before it. In the centre of this city we refer to rose abruptly a rock of 20 or 30 feet high, upon the top of which stood a portion of the walls of what had once been an immense building. The outline of the building was still distinct. . . . All the south end of the building seemed to have been burnt to cinders and to have sunk to a mere pile of rubbish. Even the rock on which it was built appeared to have been partially fused by the heat." REMAINS FOUND UNDER LAVA BEDS. In an article which appeared in the San Francisco _Bulletin_ several years ago, Dr. D. L. Yates, says: {285} "It was said that California possesses some of the oldest known relics on the continent. The first authenticated record of the original occupants was found on the Table Mountain region in Tuolumne County, and is of an age prior to the great volcanic outburst. Fossil remains of the rhinoceros and an extinct horse are found under the lava layers forming the Table Mountains, which are 1,400 feet thick, 1,700 feet wide and many hundreds of feet high, where the river beds have been washed out and have been covered again to the depth of from three thousand to four thousand feet more since the flow of the lava. This lava rests on a bed of detritus, which is often entered by running tunnels. The human relics and stone implements found in these formations give evidence of human habitants differing from any known since. There have been found spear heads, a pipe of polished stone, two scoops of steleitic rock (resembling the grocer's scoop), an implement of aragonite, resembling an unbent bow, but the use of which is unknown and cannot be conjectured, a stone needle, with notches at the larger end, and the finest charmstones that have ever been found. "There have been brought to light the fossils of nine mastodons, twenty elephants, various pachyderms in the Table Mountains, numerous evidences of animal life in the calcareous formations in the Texas flats, obsidian spear heads, fossils of the elephant, horse and camel about Hornites, bones and evidences of pre-historic human industry in Tulare, and in Trinity and Siskiyou many proofs of the contemporaneous existence of man and extinct mammals." DISCOVERY OF A HIDDEN CITY. The Philadelphia Record, z, few years ago published the following despatch from Fort Davis, Texas: "A strange discovery has been lately made by a surveying party of the Kansas City, El Paso and Mexico Railroad, at a point in Southern Mexico, not very far from Las Cruces. Here, amid a tremendous lava flow, a veritable sea of obsidian or black glass, a hidden city has been discovered. . . . "The obsidian, molten or black glass at the moment of cooling evidently became agitated, for it now lies in ragged waves and billows of fantastic shape, some of the ridges from twelve to fourteen feet high and capped like the sea waves with a combing crest of greenish white. The action of the winds and elements have literally burned some parts of this region into powdered dust. "At the northern extremity, where the unknown city lies partly uncovered, the ruins of gigantic stone buildings peer forth into the light of day. Some of these buildings are simply tremendous. . . . "The whirlwind and sand augers have scooped out the dust, and thus exposed the city. No legend or story exists to show how or when it was founded, or whether it was abandoned or destroyed. The latter seems most likely, and probably, too by an earthquake, at some remote period which threw the lava and fire up. No volcano is known to exist in the neighborhood." EVIDENCES OF GREAT ERUPTIONS. Many discoveries have been made that give evidence of great eruptions in America. The _San Francisco Herald_ stated {286} some years ago that Mr. Butterfield, in running a tunnel in Table Mountain, near Sonora, California, found a trunk of a large pine tree, one hundred and ten feet from the surface of the ground. Morse's Universal Geography states that in Cincinnati the stump of a tree was found ninety-nine feet below the surface of the ground, and another stump containing marks of an axe and iron rust was found ninety-four feet deep in the earth. Ancient implements have been found at various depths in the earth, and in widely separated parts of the country, which all go to confirm the account given in the Book of Mormon concerning what happened upon the American continent at the time of the crucifixion. THE MESSIAH KNOWN TO THE ANCIENT INHABITANTS OF AMERICA. James Wells, D.D., in the _Sunday Magazine_, says: "_A Savior, at once human and divine_, has a supreme place in the creed of the Red-man. The thoughtful Indians also felt the pressure of the solemn facts and needs of life. They groped in the darkness, and stretched forth hands of entreaty to God. In their deep need, they yearned for a teacher and helper; and somehow or other, they believed that he had come, or would yet come to them. They had dim, confused suggestions and cravings that could find their realization only in Christ. Their traditions are rich in myths and legends which cluster round Hiawatha, the messenger and representative of God. They regard Hiawatha as the relative of the Great Spirit and they call him 'uncle,' that is, kinsman. Schoolcraft has collected the Hiawatha legend in a very interesting book. "Hiawatha was a sort of Red Indian Messias. Though a heavenly being he was born a child on earth, and his birth was wondrous. He came into the world long ago and instituted 'the Grand Medicine.' He had super-human powers, and used them all to bless men. In sending him, the Creator smiled upon His helpless children. All the evil spirits strove against him, but he conquered them and gained strength from the struggle. He used to spend days in fasting and prayer, and he went about continually doing good. He prophesied that, after he had left them, they would take to quarreling and fighting, and that they would be driven from their hunting-grounds far westward. He told them of the isles of the blest and the land of the hereafter. They also believe that he conducts souls to the other world; and they expect him to come again to the earth." THE CROSS AS AN EMBLEM. Prescott, in his "Conquest of Mexico," page 465, speaks of the astonishment of the Catholic priests, who accompanied the expedition of Cortez, and found Christian rites practiced by Indians. He says: {287} "They could not suppress their wonder, as they beheld the cross, the sacred emblem of their own faith, raised as an object of worship in the temples of Anahuac. They met with it in various places; and an image of a cross may be seen at this day, sculptured in bas-relief on the walls of one of the buildings of Palenque, while a figure bearing some resemblance to that of a child is held up to it, as if in adoration. Their surprise was heightened, when they witnessed a religious rite which reminded them of the Christian communion. On these occasions, an image of the tutelary deity of the Aztecs was made of flour of maize mixed with blood, and, after consecration by the priests, was distributed among the people, who, as they ate it, 'showed signs of humiliation and sorrow, declaring it was the flesh of the Deity.' How could the Roman Catholic fail to recognize the awful ceremony of the eucharist? . . . . . With the same feeling they witnessed another ceremony, that of the Aztec baptism. . . . The Jewish and Christian schemes were strangely mingled together, and the brains of the good fathers were still further bewildered by the mixture of heathenish abominations, which were so closely intertwined with the most orthodox observances. In their perplexity they looked on the whole as the delusion of the devil, who counterfeited the rites of Christianity and the traditions of the chosen people, that he might allure his wretched victims for their own destruction." KNOWLEDGE OF THE GODHEAD. "Las Casas, bishop of Chiapa, relates in his apology, which is in Ms., in the convent of St. Dominic, that when he passed through the kingdom of Yucatan, he found there a respectable ecclesiastic, of mature age; he charged him to proceed into the interior of their country, giving him a certain plan of instruction, in order to preach to them: at the end of a year, thus he wrote to the bishop--he had met with a principal lord, who informed him that they believed in God, who resided in heaven, even the Father, the Son, and the Holy Spirit. The Father was named Yeona, the Son Bahab, who was born of a virgin, named Chibirias, and that of the Holy Spirit was called Euach. Bahab, the Son, they said, was put to death by Euporo, who scourged Him, and put on His head a crown of thorns, and placed Him with His arms stretched upon a beam of wood, and that on the third day He came to life, and ascended into heaven, where He is with the Father; that immediately after the Euach came in His place as a merchant, bringing precious merchandise, filling those who would with gifts and graces, abundant and divine."--_Antiquities of Mexico_. "The virgin is represented by the Indian paintings, of whom the great Prophet should be born, and that His own people would reject and meditate evil against Him, and would put Him to death; accordingly He is represented in the paintings with His hands and feet tied to the tree."--_Monarquia Indiana_. TRADITION OF CHRIST. Rosales in the "History of Chili," says, "The inhabitants of this extreme southern portion of America, situated at the distance of so many thousand miles from New Spain, and who did not employ paintings to record events, accounted for their knowledge of some doctrines of Christianity by saying, that in {288} former times they had heard their fathers say, a wonderful man had come to that country, wearing a long beard, with shoes and a mantle such as the Mexicans carry on their shoulders, who performed many miracles, cured the sick with water, caused it to rain that their crops of grain might grow, kindled fire at a breath, healing the sick, and giving sight to the blind, and that he spoke with as much propriety and elegance in the language of their country, as if he had always resided in it, addressing them in words very sweet and new to them, telling them that the Creator of the universe resided in the highest place of heaven, and that many men and women resplendent as the sun dwelt with Him." BAPTISM KNOWN. Herrera, a Spanish historian of the sixteenth century, in his history of America, volume 4, page 172, says, "Baptism was known in Yucatan; the name they gave it signified to be born again." #STRONG PROOFS OF THE TRUTH OF THE BOOK OF MORMON. # The foregoing testimony taken from the works of secular writers confirms in a remarkable manner the historical part of the Book of Mormon, and is a strong proof that that record is authentic. Much more evidence of a similar character is to be had, but space will not admit of it here. The proof adduced in support of the authenticity of the Book of Mormon by the discoveries and observations of modern explorers is made the more forcible by the fact that they who have furnished it were not believers in the divinity of the book. Many, if not all of them, published to the world the results of their researches, and their conclusions respecting them, without knowing anything about the contents of the book, and therefore they had no predilection for it. It might be truthfully added that among all the discoveries made that furnish any information respecting the ancient Americans nothing has been found to conflict with or disprove any assertion contained in that most remarkable volume, the Book of Mormon. CONCLUSION. No attempt has been made herein to present an exhaustive treatise on Joseph Smith's divine mission. The evidences of his inspiration have been referred to very briefly; and hundreds of other proofs equally strong, and which are well known, have not even been mentioned. The Latter-day Saints do not, however, depend upon outward evidences for their knowledge that Joseph Smith was a {289} prophet. They have placed their trust in the promise of the Savior, as recorded by John: "My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." They have also accepted the admonition of the Apostle James: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." They have sought to do the will of the Lord, and have prayed to Him for wisdom and their prayers have been answered. They have received a testimony from above that the Gospel as revealed anew through the Prophet Joseph Smith is true. This same source of divine information is open to every one who will humble himself, and will obey the Gospel, with an honest desire to serve the Lord. INDEX OF CHAPTER CONTENTS ON THIS TRACT. CHAPTER I. A Glorious Thought--Should Prophets be Expected in our day?--God's Word Indicates that a Prophet should Come--Prophets sent to Announce all Important Events--Positive Promise of the Lord to send a Messenger--Necessity of Prophets and Apostles in the Church--Church Founded upon Prophets and Apostles--Power given Apostles and Prophets--Object of Inspired Men in the Church-How long they should Remain--Is the Canon of Scripture Full?--Without Modern Revelation Bible Prophecies Cannot be Fulfilled--Treatment of Prophets in Past Ages--Jesus a Stumbling Stone--Many Prophets Rejected--Persecution to Follow all Inspired Teachers--Conclusions Drawn from Scriptures Quoted. CHAPTER II. Was Joseph Smith a Prophet?--Testimony of His Works--Judging by the Fruits--Joseph Smith's Claim--His Claim Compared with Scripture--Predictions that the Gospel should be Restored--Joseph Smith Treated the same as Ancient Prophets--Account of Some of his Works--Bible Prophecies Fulfilled--Church Organization the Same as Formerly--Same Doctrines as in Former Days--The Holy Ghost Received--How to Obtain Proof--Outward Proofs--Testimony of Witnesses--Ancient Prophecies Being Fulfilled--The Gathering of Israel--Gathering Peculiar to Latter-day Saints--Events in the History of the Saints--Words of the Psalmist Fulfilled--Isaiah's Prediction Fulfilled--A Prophecy of Malachi--Salvation for the Dead--Facts Proven. {290} CHAPTER III. Joseph Smith's Works--Evidence of his Inspiration--Scriptural Tests--Prediction of the Angel--None can Stop God's Work--"A Marvelous Work"--Testimony of Disinterested Men--Prophecy about War--Fulfilled 28 years Afterwards--Predicted Men's Lives Would be Spared--The Saints' Exodus Foretold--Gathering Predicted--Joseph Smith as an Expounder of Scripture--Church Organization--All his Works Proclaim him a Prophet. CHAPTER IV. The Book of Mormon--An Evidence of the Inspiration of Joseph Smith--Its Purport--Impossible to Write Without Divine Aid--Prophecies in the Book of Mormon--A Bible! A Bible!--Isaiah's Prophecy--Book Gives a Test of its Truth--Attested by Direct Evidence--Testimony of Three Witnesses--Testimony of Witnesses Unchanged--Testimony of Eight Witnesses--Secular Proof of the Book of Mormon--Colonists from the Tower of Babel--Origin Before the Christian Era--Of Hebrew Origin--Indian Customs--Indian Practice Resembling the Passover--Tradition of a Sacred Book--Acquainted with the Old Testament Record--Tradition of Moses--Tradition of Eve--Tradition of the Flood--Led by Youngest Brother--Engraved on Plates of Metal--Egyptian Writings--Evidences of Advanced Civilization--Ruins Discovered--Indians all of One Origin--Ruins in Yucatan--Ancient Glass Jar--A Ruined City--Ancient Coins and Implements--Destruction at the time of the Crucifixion--Ruins on the Ridge of a Mountain--Destroyed by the Action of Heat--Remains Found under Lava Beds--Discovery of a Hidden City--Evidences of Great Eruptions--The Messiah Known to the Ancient Inhabitants of America--The Cross as an Emblem--Knowledge of the Godhead--Tradition of the Christ--Strong Proofs of the Truth of the Book of Mormon--Conclusion. Footnotes: 1. See Tract No. 3, "Marks of the Church of Christ." {291} MARKS OF THE CHURCH OF CHRIST. THE OUTWARD SIGNS BY WHICH IT MAY BE KNOWN. BY EDWIN F. PARRY, LIVERPOOL, ENGLAND. OUTWARD SIGNS BY WHICH CHRIST S GOSPEL MAY BE KNOWN--CHARACTER OF HIS CHURCH KNOWLEDGE THE OUTCOME OF TRUE FAITH--HOW IT MAY BE OBTAINED--AN ILLUSTRATION--PARABLE OF THE SOWER--WHERE IS THE TRUE GOSPEL AND CHURCH OF CHRIST? MANY FORMS OF RELIGION. There are many religions in the world. Teachers of one form of religion will tell us they are right. Those who teach another form will make the same claim for themselves. All religions have some truth, or people would not believe in them. ONLY ONE PERFECT RELIGION. The Savior taught only one form of religion. That one is called the Gospel of Jesus Christ. It embraces all truth, and contains nothing but truth. "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all." (Ephesians 4: 4, 5, 6). JESUS CHRIST THE AUTHOR OF SALVATION. All Christians believe that salvation is only to be gained through Jesus Christ, the Savior of the world. {292} "'I am the way, the truth, and the life; no man cometh unto the Father, but by me." (John 14: 6). "For there is none other name under heaven given among men, whereby we must be saved." (Acts 4: 12). The holy scriptures justify us in rejecting all religions that do not teach belief in Christ. WHICH RELIGION CONTAINS ALL TRUTH? There are many varieties of religion even among Christian believers. But the whole truth is what we want. None but the true Gospel can be acceptable to the Lord. "Seek ye first the kingdom of God and his righteousness." (Matthew 6: 33). How are we to know which religion contains all truth? THE BIBLE WILL GUIDE US. The Bible will assist us in making this discovery. It tells us many things which Jesus taught as His Gospel. Any teaching contrary to what He gave cannot be true. "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (Galatians 1: 8). The Gospel which the Savior taught has not changed. It is the same to-day as it was when He dwelt upon the earth. FAITH A DOCTRINE OF CHRIST. The first and principal doctrine taught by Christ was faith. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (John 3: 16). Our Savior knew that if people truly had abiding faith in Him they would follow Him. They would love Him and obey all His teachings. "He that believeth on me, the works that I do shall he do also." (John 14: 13). "If a man love me, he will keep my words." (John 14: 23). REPENTANCE NECESSARY. Another commandment taught by Christ was that of repentance. {293} True repentance is sorrow for sins and a turning away from them. The first words recorded of the Savior's preaching were: "Repent: for the kingdom of heaven is at hand." (Matthew 4: 17). Deep humility always accompanies true faith and repentance. Without it men cannot be saved. "Whosoever shall not receive the Kingdom of God as a little child shall in no wise enter therein." (Luke 18: 17). In the days of Christ's ministry, those who believed on Him and sincerely repented of their sins were then ready to receive the next ordinance of the Gospel. They were humble and willing to obey. BAPTISM. Christ was baptized Himself. He told John it was necessary for Him "to fulfill all righteousness." He taught that it was necessary for all men to be baptized. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (John 3: 5). "He that believeth and is baptized shall be saved." (Mark 16: 16). Christ's disciples also taught the same. When those who believed Peter's preaching on the day of Pentecost asked what they should do to be saved, he replied, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2: 38). These passages of scripture prove that Jesus and His disciples taught baptism. THE HOLY SPIRIT. The last passage quoted shows that the gift of the Holy Ghost was to be given to those who obeyed the principles of faith, repentance and baptism. THE TEN COMMANDMENTS. The teachings of the Savior show that it is necessary to observe the ten commandments given through Moses. Upon one occasion a man asked what good thing he should do to gain eternal life. Jesus replied, "Keep the commandments," and then named some of them. (Matthew 19: 17, 18). {294} OTHER COMMANDMENTS. Besides the ten commandments, the Savior gave new ones which He said should be obeyed. Many of these are recorded in the fifth, sixth and seventh chapters of Matthew. TEST DOCTRINES BY CHRIST'S WORD. In our search for the true Gospel we can safely reject any teaching that does not agree with Christ's word. Anyone who says we can be saved without obeying His commandments is in error. "Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven." (Matthew 5: 19). "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." (I John 2: 4). Any teacher who adds to these any doctrines of men is a false teacher, and should not be followed. "In vain do they worship me, teaching for doctrines the commandments of men." (Mark 7: 7). MANY CLAIM TO BE TRUE TEACHERS. The teachers of many forms of religion claim that they teach these doctrines of the Gospel of Christ. How are we to decide which one is right? HOW FALSE TEACHERS MAY BE KNOWN. The Savior has furnished a test by which we can prove false teachers. He says, "Beware of false prophets." (Matthew 7: 15). He further adds, "Ye shall know them by their fruits." (10). "By their fruits" means by their works or by their teachings. False prophets or teachers teach falsehoods, and their works are evil. True prophets teach truth, and live righteously. They will not teach anything contrary to the words of the Savior. HOW TRUE BELIEVERS MAY BE KNOWN. The Savior tells us how we might know true believers. He says, "These signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take {295} up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover." (Mark 16; 17, 18). The nineteenth verse of the sixteenth chapter of Mark states that these signs did follow the believers in the days of Christ's early apostles. These signs are outward evidences that people are true believers in the Gospel. The absence of them is a proof that faith is lacking, for the same cause will always produce the same effect. OTHER PROOFS. If a person truly believes in the Gospel, sincerely repents of his sins, is baptized for the remission of sins, and has hands laid upon him for the reception of the Holy Ghost, he should know that he has received the true Gospel. "Jesus answered them, and said, My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7: 16, 17). OFFICE OF THE HOLY SPIRIT. The Holy Ghost was promised to those who obeyed the Gospel. To all who receive it, it bears witness to the truth of the Gospel. "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." (John 15: 26). "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth." (John 16: 13). If people receive the Holy Ghost they will be led into all truth, according to the promise of Christ. If they are led into all truth they will be led to understand and believe alike. HOW THE SAVIOR'S DISCIPLES MAY BE KNOWN. Jesus told how His disciples may be known: "A new commandment I give unto you, That ye love one another; as I have loved you that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another." (John 13: 34, 35). When people are divided in their religious views it shows that they do not love each other, and are not the disciples of Christ. If they did love each other they would be united. If they possessed the Holy Spirit they would be joined together in love. {206} "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance." (Galatians 5: 22, 23). THE CHURCH JESUS ORGANIZED. When Jesus dwelt upon the earth He organized a church. Those who believed on Him and obeyed the Gospel became members of that one church. ST. PAUL DESCRIBES IT. The Apostle Paul told the Ephesian saints they were established upon the foundation of apostles and prophets. "Now therefore ye are no more strangers and foreigners, but fellow-citizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone." (Ephesians 2: 19, 20). He had reference in these words to the church of Christ. THE CHURCH COMPARED TO A MAN'S BODY. He again likened the church to the body of a man. (I Corinthians 12). He showed that the members of the church were like the members of a man's body, and altogether they made a complete whole. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles." (I Corinthians 12: 12, 13). St. Paul continues by explaining that all the members of the body of Christ, or officers of the church of Christ, are dependent upon each other, and each is needed in his place. One cannot do without the other, any more than a man's body can be complete without every limb and organ. OFFICERS NAMED. This same apostle names some of the officers of the church of Christ. He also names in the same connection some of the gifts that are always to be found in that church. "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues." (I Corinthians 12: 28). WHAT THESE OFFICERS WERE FOR. In another place he tells the reason for having these officers in the church. {297} "For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ. . . . That we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine." (Ephesians 4: 12, 14). These officers were to continue in the church, "till we all come to the unity of the faith, and of the knowledge of the Son of God." (Eph. 4: 13). NEED OF APOSTLES AND PROPHETS. People differ in their opinions regarding the Gospel. There is, therefore, a need of apostles and prophets to declare the word of God to them. His revealed word will settle all differences and bring those who believe on it to a unity of the faith. WHAT ST. PAUL'S WORDS PROVE. The scriptures just quoted prove that apostles and prophets must always be in the church of Christ. Any church not founded upon apostles and prophets, with Christ as the chief corner stone, is not the true church of Christ. Any religious organization that rejects these and the other officers mentioned as belonging to Christ's church, or does away with the miracles, gifts of healing, helps, governments, and diversities of tongues, is not the true church. POWER TO DO MIRACLES. When Jesus called unto Him twelve apostles He "gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease." (Matthew 10: 1). When He sent them out to preach the Gospel, He told them to say, "The kingdom of heaven is at hand." He also told them to "Heal the sick, cleanse the lepers, raise the dead, cast out devils." (Matthew 10: 7, 8). AUTHORITY TO ACT IN CHRIST'S NAME. Men have no right to choose for themselves to be Christ's apostles or ministers of His Gospel. He said to His disciples, "Ye have not chosen me, but I have chosen you, and ordained you." (John 15: 16). St. Paul says concerning the holy priesthood of Christ, "No man taketh this honor unto himself, but he that is called of God, as was Aaron." (Hebrews 5: 4). {298} He also says, "God hath set some in the church, first apostles, secondarily prophets, thirdly teachers." (I Corinthians 12: 28). This shows that it was not man's right to place men in positions in the church, unless God authorized them to do so. Jesus said John the Baptist was the greatest of prophets, yet he did not presume to baptize with the Holy Ghost, although he had the right to baptize with water. John understood that men should be specially authorized to act in any calling. RESULT OF ACTING WITHOUT AUTHORITY. We read in the scriptures, (Acts 1: 13-17), that certain Jews at one time undertook to act in the name of the Lord. They tried to cast out evil spirits. But they had no authority, and were overpowered by the evil spirits, and duly punished for taking upon themselves to act in the name of the Messiah without authority. CONCLUSIONS DRAWN FROM PASSAGES MENTIONED. From the scriptures mentioned, together with many others of like character, we may conclude that Christ's true apostles have power over unclean spirits and over diseases. They also have authority to act in His name. We can as well conclude that those who think it unnecessary to be authorized to minister in the ordinances of the Gospel are in error. Men may without authority attempt to teach the same doctrines as Jesus taught; they may organize a church after the same pattern; and some may even perform miracles by the power of the evil one, as did the magicians before Pharaoh in the days of Moses; but without authority from heaven to do so their pretensions are vain. We may justly reject any who may have a form of godliness but deny the power thereof. ALL TRUE DISCIPLES PERSECUTED. The disciples of Christ were told that they would have to suffer persecution. The Savior informed them that this should be the case, and led them to expect it. "If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. . . If they have persecuted me, they will also persecute you." (John 15: 19, 20). "Woe unto you, when all men shall speak well of you: for so did their fathers to the false prophets." (Luke 6: 26). {299} The Apostle Paul says, "All that will live godly in Christ Jesus shall suffer persecution." (II Timothy 3: 12). OUTWARD SIGNS OF THE TRUE CHURCH. Most of the marks pointed out herein are outward signs by which the true Gospel and church of Christ may be known. The disciples of Jesus may always be recognized by the following signs which have already been pointed out: They will Obey and Teach the Ordinances that Christ has said Must be Obeyed. Those Ordinances are: First, Faith in the Lord Jesus Christ; Second, Repentance; Third, Baptism by Immersion for the Remission of Sins; Fourth, Laying on of Hands for the Gift of the Holy Ghost. They will Teach the Necessity of Obeying all the Lord's Commandments. The Signs or Blessings Promised the Believers will Follow them, They will be United, and will Love one Another. They will be Organized into a Church after the Pattern Mentioned in the Scriptures. They will have Apostles and Prophets at their Head, who will have Power and Authority to Act in Christ's Name. They will be Persecuted as Long as Wickedness Reigns in the Earth. FAITH NEEDED. The pointing out of the marks by which the disciples of Christ are to be known may assist one in searching for the truth. But faith on the part of the individual himself is needed to guide him. It is very important to salvation. HOW TO GET FAITH. The question may be asked, how can this faith so necessary to salvation be gained? "Faith cometh by hearing, and hearing by the word of God." (Romans 10: 17). When one hears the Gospel of Christ--the "glad tidings of {300} great joy"--naturally he should wish it were true, because it is so good. That wish or desire will help greatly to awaken belief in his mind. When a person hopes a thing is true he becomes interested in finding out if it be true. Prejudice is a foe to faith. It often causes one to turn away from that which is good. KNOWLEDGE OF THE GOSPEL NECESSARY TO SALVATION. It is necessary for every individual to know for himself concerning the truth of the Gospel of Christ. "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (John 17: 3). There is a way to get this knowledge. That way is similar to the way in which we obtain other knowledge. It is by putting works with our faith. "Hereby we do know that we know him, if we keep his commandments." (I John 2: 3). Faith comes by hearing, knowledge by doing. Knowledge is the result of faith. HOW KNOWLEDGE IS GAINED. When a child is told that he can learn to read and write by following the instructions of his teacher he is likely to believe it. If he is told so by his parents or some one whose word he can rely upon he will believe with much assurance or confidence, which is called faith. That faith causes him to act. He follows the instructions of his teacher, and in time learns to read and write. His faith is then turned to knowledge. He does not depend upon the testimony of some one else. He knows from actual experience that the arts of reading and writing can be learned by taking the course marked out. It is the same with the Gospel. When it is obeyed it brings knowledge to the individual. GROWTH OF FAITH ILLUSTRATED BY A PARABLE. One of our Savior's parables shows very beautifully how the word of God, when received in the heart, begins to grow and expand. In His parable of the sower He likens the word of God, or the Gospel, to a seed. (Luke 8: 5-16). Embodied within a tiny seed is the germ or source of a most marvelous power. It is one of the greatest forces of the natural world. Under proper conditions that little mite of matter is capable of the most remarkable development. When {301} a gardener obtains a precious kind of seed, or one that will produce a desirable fruit, he will preserve it with care. He will thoroughly prepare the soil in which he plants it, and will do all in his power to favor its growth. The desire to receive the good fruit he has been told it will produce makes him hope that the seed is good. That hope or wish will inspire him with enough faith to make the test. In due time after planting he finds that the seed has commenced to grow. It puts forth tiny leaves that appear above the soil, and his faith is strengthened. He is assured that the seed had the germ of life within it when he received it. He continues to favor its growth, by keeping down the weeds, by protecting it from the scorching heat of the sun and the blighting breath of the wind and frost. By doing this the gardener sees that the plant continues to increase in size and strength. Thread-like roots spread out in all directions beneath the soil to secure hold therein, as well as to procure sustenance for its life and growth A tender twig shoots upward to receive additional sustenance from the air and the sunlight. Day by day and year by year the plant continues to grow and gain strength, until eventually it becomes a mighty tree. The heat of the sun now only causes it to grow the stronger, and the fierce winds to make its root more firmly planted, so that no ordinary force can resist its power of expansion. In due season the tree produces fruit of its kind. Its seeds ripen and fall to the earth, and they in turn grow, and thus the species is perpetuated forever. With the ripening of the fruit the faith of the man who planted the tree is ripened into perfect knowledge. He knows what was told him about the seed was true, having thoroughly tested it. WORD OF GOD LIKE A SEED. The word of God, or the Gospel of Jesus Christ, is in character like the seed. As the seed contains within it such great physical force, so the word of God possesses most wonderful spiritual power. When the Gospel of Christ is heard by one who has a desire to obtain its fruits, that desire will awaken within him a spark of belief. That belief will cause him to prepare his heart for the reception of the word of God. He will plant it there by seeking to obey its teachings. When once planted there, if cherished, shielded and protected it will grow. Its effect will be similar to that of {302} the seed buried in good soil. Its roots of faith will sink deep in the heart and become firmly planted there. Hope, like a tender twig, will spring heavenward. By this the person will know that the seed was good Day by day and year by year it will strengthen, until neither the heat of temptation nor the storms of adversity can disturb it or uproot it from the heart. It, too, in time will bring forth fruit, the fruit of eternal life. Such is the wonderful character of the word of God, or the Gospel of Jesus Christ. WHERE IS THE TRUE GOSPEL AND CHURCH OF CHRIST? The reader may ask the question, Is the Gospel of Christ, with all its attendant powers, gifts and blessings, upon the earth to-day? If it is, it must be of the character described herein. It must be the same as it was anciently, for it is everlasting and unchangeable in its nature. IT IS UPON THE EARTH. There is a church that claims to teach the very same doctrines that Christ taught. Its members claim to enjoy the same blessings promised the believers. They claim to have the same organization, with living apostles and prophets at the head. These officers claim to have received the same power and authority as Christ's first apostles had. They and their followers have been evil spoken of and persecuted for their religion ever since they were first organized as a church. They manifest all the outward signs by which the followers of Christ may be known. They make the same promises as the former disciples of Jesus made to those who obey the Gospel. The many thousands who have accepted their teachings and obeyed them testify that the promises made to them have been received. THEIR CLAIMS DIFFERENT TO ALL OTHERS. The claims of the members of this Church are different from those of all other professors of religion. They claim to have received their doctrines and their authority direct from heaven, by the visitation of holy angels. There is no other source from which it could be received. The name by which this Church is known is the Church of Jesus Christ of Latter-day Saints. The Lord in a revelation commanded His latter-day disciples to take upon themselves this name. The message of the restoration to earth of the true Gospel of Christ is a glorious one. All who hear it should rejoice in {303} the contemplation that the Lord has again spoken from heaven. The message is such a good one that all mankind should desire and hope that it is true. If they will do this, they will be led to investigate it. Then they will learn for themselves that it is indeed the Gospel of Christ. The Elders of the Church of Jesus Christ of Latter-day Saints, bear witness to the truth of this divine message which they are proclaiming to the nations of the earth. They kindly ask all to lay aside prejudice and examine their claims in the spirit of humility and prayer. "_Do you suppose that this people will ever see the day that they will rest in perfect security, in hopes of becoming like another people, nation, state, kingdom or society? They never will. Christ and Satan never can be friends. Light and darkness will always remain opposites_." --_Brigham Young_. "_Though our religious principles are before the world, ready for the investigation of all men, yet we are aware that the sole foundation of all the persecution against us has arisen in consequence of calumnies and misconstructions, without foundation in truth or righteousness_." --_Joseph Smith_. {304} SIGNS OF CHRIST'S SECOND COMING. WHAT THE BIBLE SAYS CONCERNING HIS ADVENT. BY ELDER EDWIN F. PARRY, LIVERPOOL, ENGLAND. WHAT THE SAVIOR AND HIS APOSTLES AND THE ANCIENT PROPHETS SAY CONCERNING IT--THE MANY THINGS TO TAKE PLACE BEFORE THAT GREAT EVENT--THE SIGNS ALREADY APPEARING. SCRIPTURAL PROOF THAT HE WILL COME. The holy scriptures supply many proofs that Christ will again come to earth. After His resurrection He appeared to His disciples, and was "seen of them forty days." Then "he was taken up; and a cloud received him out of their sight." While the disciples were looking towards heaven as He went up, two men (angels) in white apparel stood by them and said: "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." (Acts 1: 11). MANNER OF HIS APPEARANCE. Christ's second coming will be both glorious and terrible. "They shall see the Son of man coming in the clouds of heaven with power and great glory." (Matthew 24: 30; Mark 13: 26; Luke 21: 27). "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works." (Matthew 16: 27; Mark 8: 38). "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." (II Thessalonians 1: 7, 8, 9). TIME OF HIS COMING. The day and the hour of the Messiah's coming is not known. "But of that day and that hour knoweth no man, no, not the angels {305} which are in heaven, neither the Son, but the Father. Take ye heed, watch and pray: for ye know not when the time is." (Mark 13: 32, 33). MANY SIGNS OF HIS COMING TO APPEAR. The Bible foretells many things that shall take place before the Savior comes to reign in glory upon the earth. WARS, FAMINES AND EARTHQUAKES. Christ's disciples asked Him to tell them what should be the sign of His coming, and of the end of the world. He answered them in these words: "Take heed that no man deceive you. For many shall come in my name, saying, I am Christ; and shall deceive many. And ye shall hear of wars and rumors of wars: see that ye be not troubled: for all these things must come to pass, but the end is not yet. For nation shall rise against nation, and kingdom against kingdom; and there shall be famines, and pestilences, and earthquakes, in divers places." (Matthew 24: 4, 5, 6, 7). GOSPEL OF THE KINGDOM TO BE PREACHED. In addition to this he mentioned another sign. He said: "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." (Matthew 24: 14). These words have no reference to the ministry of Christ's former disciples. The end of the world, or the end of the reign of wickedness, did not follow their preaching. The Savior certainly referred to a time in the future. He spoke of a special message of the Gospel of the kingdom to be restored in latter days, otherwise the preaching of it would not be a witness or sign to all nations of the near approaching end, as He said it should be. JOHN'S PROPHECY. The beloved Apostle John, in the book of Revelation, foretells many things that should take place after the time of his writings. One thing he describes in these words: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come." (Revelation 14: 6, 7). John evidently refers to the same event as does the Savior. The coming of an angel with the Gospel message for all nations, as predicted by John, should be in the hour of God's {306} judgment. That is at the same time referred to by Jesus, when He said wars and rumors of wars, famines, pestilences, and earthquakes should occur; for these things are some of God's judgments. PREDICTIONS OF DANIEL. The Prophet Daniel also foretells a similar event, which he says, "_shall be in the latter days_." After describing the image Nebuchadnezzar saw in his dream, Daniel explains the meaning of it. He says the image represented Nebuchadnezzar's kingdom and the kingdoms that should be built up after it. The fourth great kingdom--the Roman power--should be divided, and a number of kingdoms should grow out of it. Then he declares a wonderful event shall take place. He says: "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." (Daniel 2: 44). WHAT DANIEL REFERS TO. Some may think this prophecy refers to the establishing of the kingdom of heaven on earth in the days of Christ's first coming. This cannot be the case. God's kingdom at that time did not "break in pieces and consume" the one great kingdom then existing--the Roman empire. On the other hand the worldly powers, which St. John describes as a "beast," made "war with the saints," and overcame them, and got power over all kindreds, and tongues and nations. (Revelation 13: 7). The kingdom referred to by Daniel, as he plainly says "_shall not_ be left to other people," while the Gospel of the kingdom in the days of Christ's former Apostles was rejected by the Jews and _left to other people_. It was taken to the Gentiles. CONCLUSIONS DRAWN FROM THESE PREDICTIONS. The Apostle John, in speaking of the great event of the future, says he heard voices in heaven saying-- "The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever." (Revelation 11: 15). This is also in harmony with Daniel's prediction about the kingdom of God being set up in the latter days. {307} As all these prophecies so nicely agree, we are forced to the conclusion that the Gospel of Christ is to be preached in all the world in latter days as a witness, or sign, of the coming of the Messiah and the establishment of His kingdom. GOD'S ELECT TO BE GATHERED. Other significant events should precede the Savior's second coming. He mentions them also: "But in those days, after the tribulation, the sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. . . . . . And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven." (Mark 13: 24, 25, 27; Matthew 24: 29, 31). St. Luke adds that there shall be "upon the earth distress of nations, with perplexity; the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth." (Luke 21: 25, 26). That all these things shall be signs of His coming is to be understood from what the Savior adds: "When ye shall see all these things, know that it is near, even at the doors." (Matthew 24: 33; Mark 13: 29; Luke 21: 31). ANCIENT PROPHECIES CONCERNING THE LAST DAYS. More than twenty of the ancient prophets and apostles whose writings are in the Bible predict events that shall happen in the last days, or near the time of Christ's second coming. Many of them prophesy concerning the gathering of the Lord's chosen people, the descendants of Israel. They not only foretell the gathering of the Jews but also the whole house of Israel. Some of the other tribes as well as that of Judah are scattered among all nations. The Prophet Jeremiah says concerning this gathering: "Therefore, behold, the days come, saith the Lord, that it shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt; but, The Lord liveth, that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers. Behold, I will send for many fishers, saith the Lord, and they shall fish them; and after will I send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the holes of the rocks." (Jeremiah 16: 14, 15, 16). {308} The Prophet Isaiah says: "And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people. . . . . And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth." (Isaiah 11: 11, 12). The Prophets Isaiah and Micah declare: "It shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." (Isaiah 2: 2, 3; Micah 4: 1, 2). GATHERING OF ISRAEL A SIGN OF CHRIST'S COMING. From what the prophets have said it is evident that this gathering of Israel shall be connected with Christ's reign upon earth, and will therefore be a sign of His coming. The Prophet Ezekiel predicts that Israel shall be gathered, and in the same connection declares the word of the Lord, saying: "I will place them, and multiply them, and will set my sanctuary in the midst of them forever." (Ezekiel 37: 26). The setting of the Lord's sanctuary in the midst of them forever must have reference to the establishing of His kingdom never more to be thrown down. In connection with this gathering Isaiah speaks of a time when enmity among the animal creations shall cease, and when "the earth shall be full of the knowledge of the Lord, as the waters cover the sea," (Isaiah 11: 9), indicating that the gathering will be near the time when peace and righteousness shall prevail upon the earth. SIGNS FOLLOWING THE BELIEVERS. That the blessings of the Gospel, which were in the church in the days of Christ and His apostles, will be restored at the time when the gathering of Israel shall take place is shown by what Isaiah foretells: "Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the lame man leap as an hart, and the tongue of the dumb sing." (Isaiah 35: 5, 6). A MESSENGER TO APPEAR. There is still another sign to mark the coming of the {309} Messiah. The whole volume of sacred scripture gives proof that it will be manifest. The Prophet Malachi, repeating the Lord's words to him concerning His coming in glory, says: "Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts." (Malachi 3: 1). The following verse shows that this prophecy does not refer to Christ's first coming: "But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fuller's soap." (Malachi 3: 2). It appears from this prediction of Malachi that the Lord will send a messenger to prepare the way for His second coming, as was done at the time of His first coming. It is reasonable to believe this, for it is in full harmony with the teachings of the scriptures. The Prophet Amos says: "Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets." (Amos 3: 7). ABUNDANCE OF SCRIPTURE TO PROVE IT. The whole Bible history bears witness to the truth of these words of Amos. It is a record of God's dealings with mankind through the agency of "his servants the prophets," The sacred book tells us nothing concerning the things of God but what has been revealed by His holy prophets. In connection with all important events it relates, we read of some inspired men appearing. These prophets were raised up to deliver special messages from the Lord direct to the people. From time to time the Lord has such messages to declare to mankind. In all past ages He has proclaimed them by the mouths of His prophets. The Lord spoke to these men with His own voice, sometimes face to face, sometimes from the midst of a cloud or from a burning bush, and at other times by a voice from heaven. Before the Lord destroyed the inhabitants of the earth with a flood, He raised up the Prophet Noah to warn the people of the danger they were in, and to point out to them a way of escape. When the Lord was about to raise up a chosen people of the posterity of Abraham, He told that patriarch of His intention. {310} He also renewed the promise to Jacob, by speaking unto him, and Jacob prophesied concerning his posterity. After the children of Israel became slaves to the Egyptians, and when the Lord was about to free them, He revealed His intentions to the Prophet Moses. He chose this man to prepare the people for deliverance and to lead them out of Egypt. When the Jews were about to be taken captives by the Babylonians, prophets were sent to warn them of their danger. Jeremiah and Ezekiel were two of those prophets. The people heeded not their warning, and many were slain or taken as prisoners. When the Lord was about to destroy Nineveh, unless the people repented of their sins, He sent the Prophet Jonah to call them to repentance. The people listened to and obeyed his words and were saved. When the Jewish kingdom was about to be entirely overthrown for the last time, John the Baptist and the Savior Himself appeared to point out the way for the people's salvation; but they were rejected by the great majority. THE FUTURE DETERMINED BY THE PAST. Jesus says about His second advent: "But as the days of Noe were, so shall also the coming of the Son of man be." (Matthew 24: 37). As Noah was sent to warn the people of the approaching flood in his day, is it not reasonable to expect that a prophet will be sent in the latter days to warn the people of the destruction of the wicked, when the Savior comes to take vengeance upon them? The Bible fully establishes the fact that all important things done by the Lord in past ages have been preceded by the appearance of inspired prophets. Surely the greatest event of the world's history--Christ's glorious reign on earth--will be preceded by the appearance of divinely inspired messengers! SIGNS ENUMERATED. Scriptural testimony has been presented in the foregoing to show that a number of signs of Christ's second coming will be made manifest to the world before His appearance takes place: There will be Wars and Rumors of Wars, Famines, and Pestilences, and Earthquakes. {311} The Gospel of the Kingdom shall be Preached in all the World for a Witness unto all Nations. The Sun and Moon shall be darkened, the Stars of Heaven shall Fall, and the Powers of Heaven shall be Shaken. The Lord's Chosen People will be Gathered. The House of the Lord shall be established in the Top of the Mountains. All the Gifts and Blessings of the Gospel shall be Restored. A Messenger shall Come to Prepare the Way Before the Lord. APPEARANCE OF THE SIGNS. The order in which these signs will appear is not clearly stated in the scriptures. It is consistent to believe that several will be apparent at once. Famines and pestilences often occur as the results of war. The preaching of the Gospel and the gathering of the Lord's elect will take time, and may proceed together. It is plainly evident that before the preaching or the gathering the Lord's authorized messenger must appear to begin the work and to show how the Lord desires it carried out. SIGNS ALREADY APPARENT. The "wars and rumors of wars," the rising of "kingdom against kingdom," the "distress of nations," and the "famines, pestilences, and earthquakes" of the present time proclaim that THE COMING OF THE LORD "IS NEAR, EVEN AT THE DOORS." The desire awakened among the Jews to return to Jerusalem, and the efforts being made for them to do so, are also witnesses that THE TIME OF THEIR "REDEMPTION DRAWETH NIGH." WHO BELIEVES THESE THINGS. But what about the messenger to prepare the way before the Lord? How about the preaching of the Gospel of the kingdom in all the world? Where are the gifts and blessings of the Gospel--the signs to follow the believers? Where are the chosen people being gathered? And where is the house of the Lord being established? In this age of unbelief who is looking for the fulfillment of these important events which must surely come to pass? Well might the Savior ask the question: "When the Son of {312} Man Cometh, shall he find faith on the earth?" "As the days of Noe were, so shall also the coming of the Son of man be." There were but few believers in Noah's day. A PEOPLE PREPARING FOR CHRIST'S COMING. The Latter-day Saints claim that the divinely inspired messenger has come to prepare the way before the Lord. They know that the gifts, powers and blessings of the Gospel have been restored, for they are partakers of them. Among them the eyes of the blind have been opened, the ears of the deaf unstopped, and the lame healed. Their missionaries in a humble way have been proclaiming the Gospel of the kingdom for over sixty years; and thousands of them are among the nations of the earth declaring it at the present time. Many of those who have believed their message have been gathered out from all nations, "from the four winds," from the "islands of the sea," from the "mountains" and "hills," and the "holes of the rocks." They have built the Lord's house in "the top of the mountains," where "all nations shall flow unto it," as they are now doing. There they are being taught the Lord's ways, that they might more fully "walk in His paths." The claims of the Latter-day Saints are worthy of the earnest and prayerful consideration of all who are seeking to prepare for the coming of the Lord. "_We have turned the barren, bleak prairies and swamps into beautiful towns, farms and cities, by our industry; and the men who seek our destruction and cry thief, treason, riot, are those who themselves violate the laws, steal and plunder from their neighbors, and seek to destroy the innocent, heralding forth lies to screen themselves from the just punishment of their crimes by bringing destruction upon innocent people_." --_Joseph Smith_. {313} SAVED BY GRACE THROUGH OBEDIENCE. IMPORTANT QUESTIONS CONCERNING SALVATION ANSWERED BY THE WORD OF GOD. EDWIN F. PARRY, LIVERPOOL ENGLAND. BIBLE TEACHINGS UPON THIS SUBJECT--IMPORTANT QUESTIONS CONCERNING SALVATION ANSWERED BY THE WORD OF GOD SALVATION FREE TO ALL WHO WILL OBEY--FAITH ALONE WILL NOT SAVE--TRUE FAITH CANNOT BE SEPARATED FROM WORKS OF OBEDIENCE--ILLUSTRATIONS OF SALVATION BY GRACE. IS SALVATION FREE TO ALL? The Bible plainly says that it is. St. Paul tells us that our Savior "Will have all men to be saved." (I Timothy 3: 4). John tells us that "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved." (John 3: 16, 17). ARE ALL MEN SINNERS? The Bible says so. "There is none righteous, no, not one." (Romans 3: 10). "For there is not a just man upon earth, that doeth good, and sinneth not." (Ecclesiastes 7: 20). "If we say that we have no sin, we deceive ourselves, and the truth is not in us." (I John 1: 8). WHAT IS THE LORD'S INVITATION AND PROMISE TO SINNERS? He invites them to come unto Him, and promises them rest unto their souls and forgiveness of their sins. "Come unto me, all ye that labor and are heavy laden, and I will {314} give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly of heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light." (Matthew 11: 28-30). "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." (Isaiah 1: 18). CAN SINFUL MAN SAVE HIMSELF? No. The Apostle Paul says salvation "is the gift of God," (Ephesians 2: 8); he also says, "The wages of sin is death; but the gift of God is eternal life." (Romans 6: 23). THEN BY WHAT MEANS CAN MAN BE SAVED? Only through the grace of God, which means by His goodness, favor, or kindness. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast." (Ephesians 2: 8, 9). DOES THIS MEAN THAT WE ARE TO DO NOTHING? Certainly not, for the next verse of St. Paul's writing states that we must perform good works. "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." (Ephesians 2: 10). WHAT IS THIS GIFT OF GOD WHICH BRINGS SALVATION TO MAN? It is the atonement made by Jesus Christ, by which He took away the sin of the world. "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God." (I Peter 3: 18). "Behold the Lamb of God, which taketh away the sin of the world." (John 1: 29). FROM WHAT IS MAN SAVED BY CHRIST'S ATONEMENT? First, from the effects of Adam's fall, which is death. "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." (I Corinthians 15: 21, 22). Second, from the sins man himself commits, provided he accepts the grace which Christ offers. {315} "And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world." (I John 2: 2). HOW CAN MAN RECEIVE THE GREAT GIFT OF SALVATION FROM SIN? Only by obeying the Gospel of Jesus Christ; that is, by doing what He has commanded. There is no other way. St. Paul says of Christ: "Being made perfect, he became the author of eternal salvation unto all them that obey him." (Hebrews 5: 9). The Savior Himself says: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my father which is in heaven." (Matthew 7: 21). "If ye love me, keep my commandments." (John 14: 15). "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." (John 14: 21). SHALL WE BE JUDGED ACCORDING TO OUR BELIEF OR ACCORDING TO OUR OBEDIENCE? The scriptures tell us that every man will be rewarded according to his works. "For the Son of man shall come in the glory of his father with his angels; and then he shall reward every man according to his works." (Matthew 16, 27). "Who will render to every man according to his deeds: to them who by patient continuance in well doing seek for glory and honor and immortality, eternal life: but unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath." (Romans 2: 6, 7). "And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. (Revelation 20: 12, 13). WHAT WILL BE THE PENALTY OF DISOBEDIENCE? The Apostle Paul says the Lord Jesus will take vengeance upon those who obey not the Gospel of Christ. "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ." (II Thessalonians 1: 7, 8). {316} The Apostle James says people deceive themselves if they do not the things the Lord commands: "Be ye doers of the word, and not hearers only, deceiving your own selves." (James 1: 22). "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?" (James 2: 14, 15, 16). The Apostle John gives this testimony concerning those who obey the Lord: "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." (Revelation 22: 14). ARE NOT MANKIND CLEANSED FROM SIN BY THE BLOOD OF JESUS? Yes, if they follow Him, that is, keep His commandments. "This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." (I John 1: 5, 6, 7). #DOES THE OBEDIENCE WHICH THE LORD REQUIRES MEAN BELIEF ONLY? No; for true belief, or faith, cannot be separated from works. Jesus says, "He that believeth on me, the works that I do shall he do also." (John 14: 12). "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven." (Matthew 7: 21). "And why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6: 46). "Ye are my friends, if ye do whatsoever I command you." (John 15: 14). The Apostle James also tells us, "Even so faith, if it hath not works, is dead, being alone." (James 2: 17). Knowing that a man cannot show that he has faith except by his works, this Apostle adds: "Show me thy faith without thy works, and I will show thee my faith by my works." (James 2: 18). {317} To make it plain that a belief without works is not a living faith and will not save, he says, "The devils also believe and tremble." (James 2: 19). WHAT WORKS ARE REQUIRED WITH OUR FAITH? The ordinances of the Gospel, such as repentance, baptism and the laying on of hands, and all the works of righteousness God has commanded. Jesus says concerning repentance and baptism, "Repent: for the kingdom of heaven is at hand." (Matthew 4: 17). "Except ye repent, ye shall all likewise perish." (Luke 13: 5). "He that believeth and is baptized shall be saved." (Mark 16: 16). The Apostle Peter says, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts 2: 38). In regard to works of righteousness Christ says: "Except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." (Matthew 5: 20). "He that endureth to the end shall be saved." (Matthew 10: 22). Upon this subject the Apostle Peter writes: "Add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity." (II Peter 1: 5-7). DOES ANY PART OF THE BIBLE TEACH THAT MAN CAN BE SAVED WITHOUT WORKS? No. The passages that some people suppose teach such a doctrine are not fully understood by them. Paul and Silas said to the jailer, when he asked them what he should do to be saved, "Believe on the Lord Jesus Christ, and thou shalt be saved and thy house." (Acts 16: 31). They knew that the jailer could not truly believe without obeying. That he did obey is shown by the words that follow: "And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway." (Acts 16: 33). On the day of Pentecost the Apostle Peter repeated these words from the prophecy of Joel: {318} "And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved." (Acts 2: 21). But on the same occasion he commanded every one of them to repent and be baptized. (Acts 2: 38). St. Paul says, "A man is justified by faith without the deeds of the law." (Romans 3: 28). It is made plain by other remarks which he makes in the same connection that he refers to the Jewish law, and not to deeds of righteousness, nor Gospel ordinances. In no place does the Bible teach that faith without works will save. AN ILLUSTRATION. Suppose a farmer were told these words by a friend: "If you only had a horse, you might do much more work." The farmer would at once understand that his friend meant that he should not only procure a horse, but that he should feed it, and use it in the harness in order to get the work performed. He would be considered a very foolish man if he merely bought the horse, and never fed it or used it, simply because his friend did not say the words "You must feed it and make use of it after you get it." The horse would soon die, and then be of no use to the owner if he treated it in such a way. Anyone who says he believes in Jesus Christ and never obeys His commandments has but a dead faith, which is of no more use to him than is a dead horse to a farmer. WHAT KNOWLEDGE DOES THE BIBLE SAY IS NECESSARY TO ETERNAL LIFE? A knowledge of our Father in heaven, and our Redeemer. "This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." (John 17: 3). CAN THIS KNOWLEDGE BE OBTAINED WITHOUT OBEDIENCE TO THE COMMANDMENTS OF THE LORD? It cannot. The Apostle John says: "Hereby we do know that we know him, if we keep his commandment. He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." (I John 2: 3, 4). {319} CAN THERE BE MORE THAN ONE WAY OF SALVATION, OR MORE THAN ONE TRUE GOSPEL AND CHURCH OF CHRIST? No. The Savior taught only one way, and organized but one church. He says: "I am the way, the truth and the life: no man cometh unto the Father, but by me." (John 14: 6). "He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." (John 10: 1). St. Paul says concerning the one Gospel of Christ: "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (Galatians 1: 8). The same Apostle says concerning the Church of Christ: "There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism." (Ephesians 4: 4, 5). St. John gives this warning against those who teach not the necessity of abiding in Christ, that is obeying all His doctrines: "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed, is partaker of his evil deeds." (II John 10, 11). IF ORDINANCES AND COMMANDMENTS MUST BE OBEYED HOW ARE MANKIND SAVED BY GRACE, WHICH IS A FREE GIFT? The Gospel plan is given through the grace of God. It is a gift to man. If man refuses to obey it he rejects the gift, which is the only means of his salvation. "I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth." (Romans 1: 16). TRUTHS DECLARED BY THE WORD OF GOD. The passages already given are from the writings and sayings of divinely inspired apostles and prophets. They are the words of God, for these men "spake as they were moved by the Holy Ghost." With many other passages in the Bible they prove that-- Salvation is Free to all. All men are Sinners. {320} The Lord Invites all Sinners to come to Him, and Promises them Forgiveness. Sinful man Cannot save Himself. He can only be Saved by the Grace of God. He can only partake of the Full Grace of God by Obeying the Gospel of Christ. Obedience means to Keep the Commandments as well as to Believe. The Bible Teaches no other way of Salvation. SALVATION AND EDUCATION. The Gospel which redeems from sin may be likened unto a course of education which redeems from ignorance. The two are so near alike that if we understand the one we may be able to understand the other. Sometimes wealthy men establish schools that are free to the public. All who desire to get an education are invited to receive it freely. It might be said that it is by the grace or kindness of these men that those who accept their offer are educated. But to receive the education they offer so freely one must comply with the rules of the school. He cannot enter unless he is willing to do so. After he has entered the pupil must obey the instructions given or he never will gain the education offered, although it is offered freely. Salvation in the kingdom of heaven is very much the same. It is offered to all freely, but to receive it one must accept of the conditions upon which it is tendered; and he must gain it by obedience to the instructions of the Savior, who made salvation free to mankind. SIN AND DEBT. Sin may be likened unto a debt. Sometimes men get into debt and are unable to pay what they owe. Suppose a man in this condition was told by the man to whom he was in debt that he would be forgiven if he would agree to certain conditions. Such a man would not expect forgiveness unless he made the promise and kept his agreement. All men are sinners before the Lord, and they cannot free themselves from their sins. The Savior, however, promises them forgiveness on condition of their obedience to His commandments. How then can we expect to receive forgiveness unless we accept His offer and obey His word? {321} THE BEGINNING OF THE GOSPEL OF JESUS CHRIST. RULES THAT MUST BE OBEYED BY ALL WHO ENTER CHRIST'S CHURCH. BY ELDER EDWIN F. PARRY, LIVERPOOL, ENGLAND. ###WHAT IS SALVATION? Salvation means redemption from eternal death, and deliverance from the effects of sin. It is the gift of God to man. "For by grace are ye saved through faith; and that not of yourselves: it is the gift of God." (Ephesians 2: 8). Adam's transgression, or original sin, brought eternal death upon mankind. The atonement made by the Savior made redemption from that eternal death general or universal; that is, all will be redeemed from it. Both good and bad will be resurrected. "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." (I Corinthians 15: 21, 22). OUR OWN SINS. Salvation from our own sins is a special blessing of our Heavenly Father. It is offered freely, but all who desire it must accept it upon the condition specified. That condition is obedience to the Gospel of Jesus Christ. WHAT IS THE GOSPEL? The Gospel of Jesus Christ is called the plan of salvation. It is a system of rules by complying with which salvation may be gained; hence it is called in the scriptures the "power of God unto salvation." {322} There are many systems or branches of knowledge known to man, such as that of music, of chemistry, of mathematics, of geometry, etc. By learning and practicing the rules of one of these systems a person can receive the benefits to be had from that particular system. By learning and practicing the rules of the Gospel we can receive the blessing it offers, which is salvation. To enjoy the privileges and blessings of civilized society children have to learn the rules or customs of civilized people. This they do by obeying the teachings they receive from their parents. If an uncivilized man wishes to associate with civilized people, and enjoy their company, he must be willing to obey their teachings, or the rules of their society. The Gospel of Jesus Christ leaches the rules of conduct that are to be observed by all who are saved in the kingdom of heaven. These rules are simple, but they are very strict. They must be obeyed. THE FIRST RULE--FAITH. The first rule or principle of the Gospel is faith in God. The Apostle Paul says: "Without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." (Hebrews 11: 6). It is shown in the above passage that we cannot come to God without believing that He exists, and also that He rewards them that diligently seek Him. In order to believe that God rewards all that seek Him, we must trust Him, or have confidence in His word. That is, we must rely upon His promises. This is the full meaning of faith. The same apostle gives this definition of faith: "Faith is the substance" [assurance] "of things hoped for, the evidence of things not seen." (Hebrews 11: 1). The reason why it is impossible to please God without faith is because He desires that His children should come unto Him, that they might be saved. It pleases Him when they keep His commandments, while He is displeased when they are disobedient. NATURE OF TRUE FAITH. True faith is sometimes called living faith. It is capable of growing. When exercised it becomes stronger. When we {323} trust in the Lord we prove to ourselves that He can be relied upon. We learn that His word can be depended upon, and so our confidence in Him is increased. By the continued exercise of faith in God it becomes a principle of great power. Men by it have influence with the Lord. By it they are enabled to do many marvelous things. Jesus says, "If thou canst believe, all things are possible to him that believeth." (Mark 9: 23). "If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you." (Matthew 17: 20). "What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them." (Mark 11: 24). POWER OF FAITH. St. Paul mentions many great things done by the power of faith, and speaks of a number of men of old "who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens." (Hebrew 11: 33, 34). Knowing the great power of living faith, the Savior promised with assurance that marvelous blessings should follow all who believe on the Lord. These blessings, He said, should be signs or evidences of their belief. "These signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." (Mark 16: 17, 18). All these blessings were enjoyed by believers in former days. They are also received by true believers to-day. The result of faith is always the same. If it was possible for miracles to be performed by the power of faith in ancient times it is equally possible to do the same by faith at the present time. NECESSITY OF MIRACULOUS GIFTS. It is necessary that the signs or gifts of the Gospel should follow believers in our day as well as in past ages. They furnish a proof of our faith. If our faith is not sufficient to bring to us the temporal blessings of God which we need or desire, then we have cause to fear that our faith is not strong enough to bring to us eternal salvation. It is possible for a {324} person to be mistaken in estimating his own faith. Sometimes people over-estimate their strength, and only learn of their mistake when they make some test of it. Persons can also overestimate the faith they possess, and if they do not test it they may deceive themselves. Faith, like bodily strength, can only be developed or increased by exercising it; and a person once possessing faith may lose it by disuse, as one loses his strength of muscle when it is not exercised. EXISTENCE OF FAITH SHOWN BY WORKS. True faith is always made manifest by works. When a person has faith in the Lord he will show it by his works of obedience; that is by keeping the commandments of God. It is useless for any one to profess that he has faith, if he does not show it by his obedience. The Savior asks the question, "Why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6: 46). The Apostle James says we deceive ourselves if we are not doers of the word: "Be ye doers of the word, and not hearers only, deceiving your own selves." (James 2: 22). He further adds that it is not profitable to say we have faith and do not perform works, and that the best way to show our faith is by our works: "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works; shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble." (James 2: 14-19). ANOTHER EVIDENCE OF FAITH. True faith can be recognized by another proof or test. When it is obtained it causes its possessor to be very humble. It is always accompanied with humility. It convinces its possessor that he is a sinner, and he feels penitent. THE SECOND RULE--REPENTANCE. Repentance is the second rule or principle of the Gospel of Christ. It naturally follows faith in God and Jesus Christ. True faith leads to repentance of sin as one step up a ladder leads to the next. {325} MEANING OF REPENTANCE. According to the teachings of the scriptures, to repent means to feel sorrow for sins committed and to turn away from them; that is to do them no more. St. Paul, in writing to the Corinthian saints, says to them concerning their repentance: "Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: for ye were made sorry after a godly manner that ye might receive damage by us in nothing. For godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death." (II Corinthians 7: 9, 10). The same apostle in exhorting the Ephesians to repent told them what they should do, or how they should repent. He says, "Let him that stole steal no more." (Ephesians 4: 28). One who sincerely repents will also seek to make restitution for wrongs done. If he has stolen he will return, if possible, that which he has taken. Such is the full meaning of repentance--to forsake sin. NECESSITY OF REPENTANCE. Repentance is very necessary to salvation in the kingdom of heaven. Those who have been led to exercise faith in the Lord are under great condemnation if they do not repent. They are in rebellion against Him and cannot receive His approbation. Unless they turn from their sins they are not fit subjects for His kingdom. Both John the Baptist and Jesus began their labors in the ministry by calling upon the people to repent. "In those days came John the Baptist, preaching in the wilderness of Judea, and saying, Repent ye: for the kingdom of heaven is at hand." (Matthew 3: 1, 2). "From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand." (Matthew 4: 17). John refused to baptize those who came to him, without repenting, and told them to bring forth "fruits meet for repentance." (Matthew 3: 7, 8). Neither faith nor baptism will benefit a person unless he repents also. The object of the Gospel is to bring mankind back to God. Through sin they are separated from Him. "Your iniquities have separated between you and your God, and your sins have hid his face from you." (Isaiah 59: 2). {326} To return to Him it is necessary to put away sin--to repent of it. "Know ye not that the unrighteous shall not inherit the kingdom of God?" (I Corinthians 6: 9). "Except ye repent, ye shall likewise perish." (Luke 13: 3). It is only upon certain conditions that the blood of Christ cleanseth from all sin: "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." (I John 1: 7). In order to "walk in the light" we must turn away from the dark paths of sin. THE THIRD RULE--BAPTISM. Repentance alone does not remit sin, yet every one who is truly penitent desires that his sins be remitted. It is through the atonement of Jesus Christ that a remission of sins is obtained. To make that atonement effective to each individual the Savior has instituted an ordinance. By obeying that ordinance, after repenting of his sins, a person can receive a remission or forgiveness of them. TRUE MODE OF BAPTISM. The ordinance for the remission of sins is called baptism. The meaning of the word baptize is to immerse or dip. The only proper mode of baptism is by immersion. All the baptisms described in the New Testament were performed by immersion. St. Matthew says concerning the baptism of Jesus: "And Jesus, when he was baptized, went up straightway out of the water." (Matthew 3: 16). This shows that He must have gone down into the water. "And John also was baptizing in Aenon near to Salim, because there was much water there." (John 3: 23). This is also a proof that John baptized by immersion. The baptism of the eunuch by Philip is described thus in the Bible: "They went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip." (Acts 8: 38, 39). {327} This, again, shows the manner of baptism practiced by the Savior's disciples. St. Paul writes: "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." (Romans 6: 3, 4, 5). The apostle here likens baptism to the burial and resurrection of Christ. Any ordinance called baptism performed in some other way is not in the likeness of Christ's death and resurrection, and is not baptism at all. All the early church historians testify that baptism by immersion was practiced during the first centuries after Christ. WHAT BAPTISM IS FOR. The following passages of scripture show that baptism is for the remission of sins: "John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins." (Mark 1: 4). "And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." (Luke 3: 3). "Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins." (Acts 2: 38). The scriptures tell of no ordinance or means by which a remission of sins can be obtained without baptism. Faith and repentance are not sufficient. The Bible says of John the Baptist's ministry: "All the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him." (Luke 7: 29, 30). It appears from this that those who refuse to be baptized reject the counsel of God against themselves. To do this is a great sin, and the only way to repent of it is to obey the counsel of God, and the counsel of God is to be baptized. Cornelius, who is described as "a devout man, and one that feared God," and who was visited by an angel from heaven was commanded to be baptized. (Acts 10: 48). This shows {328} that baptism is necessary for all mankind, no matter how righteous they may be. OTHER PURPOSES OF BAPTISM. Jesus said it was necessary for Him to be baptized, in order to fulfill all righteousness, though He was without sin: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade him, saying, I have need to be baptized of thee, and comest thou to me? And Jesus answering said unto him, Suffer it to be so now: for thus it becometh us to fulfill all righteousness." (Matthew 3: 13, 14, 15). If it was becoming or proper that the Savior, who was without sin, should obey this ordinance, how much more becoming and necessary it is for all mankind, who are in sin, to follow Him and be baptized! Baptism is one of the ordinances by which persons are admitted into the church of Christ, as shown by the following scriptures: "Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls." (Acts 2: 41). "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." (John 3: 5). To be "born of water" one must be baptized in water. Upon another occasion Jesus said, "He that believeth and is baptized shall be saved: but he that believeth not shall be damned." (Mark 16: 16). In no part of the scripture is it stated that man can be admitted into the church of Christ or be saved without baptism. It is an ordinance binding upon all who have reached the age of accountability. The words of Jesus to the thief on the cross, "To-day shalt thou be with me in paradise," (Luke 23: 43), are believed by some to mean that the thief was promised salvation without complying with the ordinance of baptism. The Apostle Peter says Christ, after being "put to death in the flesh," "went and preached unto the spirits in prison; which sometime were disobedient, when once the long-suffering of God waited in the days of Noah." (I Peter 3: 18, 19, 20). Three days after His crucifixion, and after He was resurrected, Jesus said to Mary: "Touch me not; for I am not yet ascended to my Father." (John 20: 17). This proves that Christ did not go to heaven on the day He told the thief he would be with {329} Him in Paradise; if He did not, then it is evident that the thief did not. THE BAPTISM OF INFANTS. The baptism of infants is not an ordinance of Christ's church. He never instituted such a practice, and does not require it nor approve of it. Baptism as has been shown, is for the remission of sins, and for admission into the kingdom of God. It must follow faith and repentance. Infants are without sins; they are unable to exercise faith, or to understand repentance. Concerning them Jesus says: "Suffer the little children to come unto me, and forbid them not: FOR OF SUCH IS THE KINGDOM OF GOD." (Mark 10: 13, 14). THOSE WHO HAVE DIED WITHOUT BAPTISM. If this ordinance is so essential to salvation, it might be asked, what becomes of those good people who die without baptism, not knowing it is necessary? Will they be lost? It might also be asked, What will become of those good people who die without believing on the Lord Jesus Christ, never having heard of Him? Let the scriptures answer these questions: "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil." (John 3: 19). "Where no law is, there is no transgression." (Romans 4: 15). "For sin is the transgression of the law." (I John 3: 4). "That servant which knew his Lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required." (Luke 12: 47, 48). These passages of scripture are sufficient to make it clear that people are not condemned until they, after having the privilege of complying with the law of God, reject it. The Lord in His infinite mercy has provided means by which all who die without the privilege of hearing and obeying the Gospel may be saved by future compliance.[1] But those who do hear it and refuse to obey its teachings simply because other good people before them who died without {330} the opportunity did not comply with them in this life, will surely be under condemnation. BAPTISM A TEST OF OBEDIENCE. The fact that baptism is a commandment of God should be enough to convince any one that it must be observed. It is not an unreasonable requirement. The Lord promises salvation to those who obey Him. Baptism is one of the tests of obedience. Nothing but a lack of faith, repentance and humility will cause one to object to baptism. An unwillingness to submit to baptism is a proof that faith and repentance have not been complied with. Baptism therefore serves as a test of one's faith and repentance, just as repentance is a test of faith. A spirit of repentance and humility proves that we have faith; and an honest desire to accept baptism proves that we manifest faith, repentance and humility. When these three rules or principles have been sincerely obeyed we are prepared for the next one. By complying with it the Lord's approval of our course is to be received. THE FOURTH RULE--LAYING ON OF HANDS. Following the ordinance of baptism by immersion in water for the remission of sins, is that of laying on of hands for the reception of the Holy Ghost. The manner of conferring the Holy Ghost in the days of the apostles was by the ordinance of laying on of hands, as the following passages will show: "Then laid they their hands on them, and they received the Holy Ghost." (Acts 8: 17). "When Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money." (Acts 8: 18). "When Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." (Acts 19: 6). Those who truly believe, sincerely repent of their sins, and are baptized by one having authority are entitled to receive this ordinance of laying on of hands for the reception of the Holy Ghost. If it is performed by one called of God, that is, one having authority to administer His ordinances, the Lord will sanction the act by bestowing the gift of the Holy Ghost upon those who receive the ordinance. NECESSITY OF LAYING ON OF HANDS. The scriptures show that it is very essential that this ordinance be received by all who accept the Gospel of Christ. Like that of baptism, it is one by which mankind are admitted {331} into the church of God. When the people of Samaria accepted Philip's testimony and were baptized, Peter and John were sent to lay hands upon them, that they might receive the Holy Ghost. (Acts 8: 14-17). If it was not necessary that the people of Samaria should have this ordinance attended to the apostles would not have gone to the trouble of sending Peter and John unto them for that purpose. OFFICE OF THE HOLY SPIRIT. The influence of the Holy Spirit may be felt by men and women who have not complied with all these rules of the Gospel. The Spirit of the Lord leads people to have faith, to live good lives, and to perform many good works, but it will never manifest to any one that his life is fully approved of the Lord without obeying these ordinances or rules of His church. People should not think themselves saved because they have felt the influence of the Holy Ghost prompting them to do right. If they do not obey its promptings by keeping the commandments of Christ, that Spirit will not remain with them. The Lord says, "My spirit shall not always strive with man." (Genesis 6: 3). Jesus said to His disciples, "I will pray the Father, and he shall give you another Comforter; that he may abide with you forever." (John 14: 16). This promise of a Comforter to abide with them forever was on condition of obedience, as may be learned by reading what follows in the same chapter of John's Gospel. Jesus further promised that the Holy Ghost would lead His disciples into all truth: "When he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come." (John 16: 13). In order to be guided into all truth, and to receive the other blessings conferred by the Holy Spirit, we must obey these first principles of truth that have been mentioned. Unless we do this we never can make further progress. RULES HEREIN EXPLAINED. In the foregoing the first principles of the Gospel of Christ have been briefly explained, namely. 1. Faith in God and in His Son Jesus Christ. 2. Repentance. {332} 3. Baptism by Immersion, for the Remission of Sins. 4. Laying on of Hands for the Gift of the Holy Ghost. That this is the order in which these principles were taught by the Savior and His disciples, is evident from the writings of the New Testament. John the Baptist first called upon those who believed his word to repent of their sins; and he refused to baptize those who did not show fruits of repentance. (Matthew 3: 2-8). He also promised that after their baptism of water they should receive the baptism of the Holy Ghost. (Matthew 3: 11). To those who believed his words, spoken on the day of Pentecost, the Apostle Peter said, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Act 2: 38). The people of Samaria who believed Philip's preaching "were baptized, both men and women." (Acts 8: 12). Afterwards Peter and John were sent to them that they might receive the Holy Ghost: "Then laid they their hands on them, and they received the Holy Ghost" (Acts 8: 17). These four rules must be obeyed in order to gain admission into Christ's church. They are the beginning of the Gospel of Jesus Christ. These doctrines were taught by the Savior and His disciples, as recorded in the Bible. There is no other way of entering the Church of Christ. Anyone who teaches that there is some other way is under condemnation. St. Paul says: Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (Galatians 1: 8). St. John, in speaking of the doctrine of Christ, says: "If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds." (II John 10, 11). All the doctrines taught by Jesus and His disciples are believed and taught to-day by the Church of Jesus Christ of Latter-day Saints; and all the blessings and gifts that characterized the primitive church are enjoyed by the Latter-day Saints. {333} Footnotes: 1. For further information upon this subject see tract No. 5, entitled "A Prophet of Latter Days." THE ANGEL WITH THE GOSPEL. BY ELDER ORSON PRATT, IN MILLENNIAL STAR, 1866. "And I saw another angel fly in the midst of heaven having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, fear God, and give glory to him, for the hour of his judgment is come; and worship him that made heaven and earth, and the sea, and the fountains of waters."--_Rev_. 14: 6-7. Has the angel, seen in John's vision on Patmos, yet come? Or will he hereafter come? The Latter-day Saints are diligently and boldly declaring to the nations that the angel has come, that he has appeared unto chosen witnesses, that he has committed the everlasting Gospel to them, commanding them to preach it to all people, to cry with a loud voice that the hour of God's judgment is come, to call upon all to fear God, and give glory to Him, and worship Him, etc. There are some who have heard this solemn testimony of the servants of God, who are in doubt upon this all important subject. They suppose that the angel himself was to preach this Gospel to all mankind, and that the angel himself was to cry with a loud voice, etc. And because all people have not heard the angel speak, and have not heard the everlasting Gospel from his own mouth, and have not heard him cry with a loud voice, they suppose he has not come and denounce the Saints as false witnesses. But let unbelievers candidly investigate the words of the text, and see if they are justified in drawing this hasty conclusion. By a careless glance at the passage, one might suppose that the heavenly messenger himself was to do all the work of preaching; but the words evidently do not warrant such a construction. The angel was to fly having the everlasting Gospel; but that he was to preach the same to all people, is not mentioned in the text; neither is it, in that place, declared that he should publish with a loud voice, to all nations, any proclamation. When he left the heavenly worlds and came to earth, and committed the message he was intrusted with, into the hands of chosen vessels, commanding them to preach it, he had fulfilled his part of the sacred mission, so far as the introduction of the heavenly message among them was concerned. {334} The words, "To Preach Unto Them That Dwell on the Earth," could be fulfilled by other agents, under the angel's authority and direction; and the same agency which does the preaching is also commissioned to say, "With a Loud Voice, Fear God, and Give Glory to Him for the Hour of His Judgment Is Come." If the passage had definitely said that the angel who brings the Gospel should likewise preach it, with a loud voice, there would have been some slight foundation for apparent objections to the Saints' testimony, but even then the objections would be only apparent, for this great dispensation is not yet ended, and there could be no evidence brought that the angel would not, near the close of the dispensation, actually publish with a loud voice to all people, the very hour of God's judgment, in all its fierceness and terror, so that all people would hear His voice. But such a wonderful and miraculous proclamation in the heavens would not preclude the angel from sending agents just prior to prepare a people for so great an event. When we look at the angel's mission, by the aid of reason, the conviction at once forces itself upon the mind that he will authorize missionaries to carry the Gospel to all nations; otherwise how could believing penitent souls obey the Gospel ordinances? Is it reasonable to suppose that the angel would travel around on the earth, and baptize, and confirm by the laying on of hands for the baptism of the Holy Ghost, and minister the sacrament, and attend to all church ordinances? It is not only reasonable, but certain, that the everlasting Kingdom of God will be established on the earth, through the reception of the Gospel that the angel brings; if so, there must be officers called and ordained, such as Apostles, Prophets, etc., etc., to minister ordinances; otherwise, the everlasting Gospel, though proclaimed in the heavens by a mighty angel, would be of no use. Reason, therefore, would testify at once, that the angel at first only brings the Gospel, and directs other inspired agents to minister in its numerous ordinances, to build up the Kingdom, to publish with a loud voice the solemn testimony, that the hour--the terrible hour of God's judgment is come. Let no one suppose that because the angel has begun the fulfillment of John's vision, that he has fully accomplished all things in relation to it. Hear what new revelation says upon the subject. "And now, verily, saith the Lord, that these things might be known among you, O inhabitants of the earth, I have sent forth mine angel flying through the {335} midst of heaven, having the everlasting Gospel, who hath appeared unto some, and hath committed it unto man who shall appear unto many that dwell on the earth; and this Gospel shall be preached unto every nation, and kindred, and tongue and people, and the servants of God shall go forth saying with a loud voice, fear God and give glory to Him, for the hour of His judgment is come; and worship Him that made heaven, and earth, and the sea, and the fountains of waters, calling upon the name of the Lord day and night, saying, O, that Thou wouldst rend the heavens, that Thou wouldst come down, that the mountains might flow down at Thy presence. And it shall be answered upon their heads, for the presence of the Lord shall be as the melting fire that burneth, and as the fire which causeth the waters to boil," etc. (_Doc. and Cov. sec. 108: par. 7_.) This same angel is yet to appear unto many; his mission therefore is not fully completed. Another grand event connected with his mission is to be fulfilled, when the seven angels sound their trumpets, in the morning of the seventh thousand years; then all people, both in heaven and on earth, will hear. But we will quote the word of the Lord: "And another trump shall sound, which is the fifth trump, which is the fifth angel who committeth the everlasting Gospel--flying through the midst of heaven, unto all nations, kindreds, tongues, and people; and this shall be the sound of his trump, saying to all people, both in heaven and in earth, and that are under the earth; for every ear shall hear it and every knee shall bow, and every tongue shall confess, while they shall hear the sound of the trump, saying, fear God, and give glory to Him who sitteth upon the throne forever and ever; for the hour of his judgment is come. And again another angel shall sound his trump, which is the sixth angel, saying, she is fallen who made all nations drink of the wine of the wrath of her fornication; she is fallen, is fallen!" (_Doc. and Cov. sec. 7: par. 31-32_.) Thus we have traced the great mission of the angel, from the time that he flies with the everlasting Gospel, and commits it to man, until the grand closing up scene of this wicked world, by the sounding of the seven trumpets. In this last drama the angel of the Gospel will figure as the fifth in the series. In that awful day, our friend, Mr. William Brook, of Bradford, who has written to us, asking questions upon this sublime subject, will have no more supposed reason to complain, because the angel has not complied with all his suppositions in regard to his mission. Whether in heaven, {336} on earth, under the earth, or among the hosts of hell, every ear will hear the sound of the trump, and every knee bow, and confess to the glory of God, and acknowledge the power, authority and majesty of Him who sits upon the throne, and of His holy angels who go forth at His bidding. Because God has given the keys of the everlasting Gospel to the fifth angel, let no one suppose that he alone will act in the great latter-day dispensation. Other angels have their missions to perform, and will assist in the wonderful work. We again quote from the revelations given to that great Prophet Joseph Smith, taken from his inspired key to John's vision on Patmos. The Prophet inquires as follows: "What are we to understand by the four angels spoken of in the seventh chapter and first verse of the Revelation?" He answers: "We are to understand that they are four angels sent forth from God, to whom is given power over the four parts of the earth, to save life and to destroy; these are they who have the everlasting Gospel, to commit to every nation, kindred, tongue and people; having power to shut up the heavens, to seal up unto life, or to cast down to the regions of darkness." (_Pearl of Great Price, p. 34_.) From the Revelation of John and from the inspired writings of other holy men, it seems that all the powers of heaven are exerted to assist in the magnificent preparations for the coming of the King of Kings and Lord of Lords, to assume His rightful authority over this creation. Shall the heavens above be aroused to the highest degree of expectation, and the earth still continue to slumber in midnight darkness? No! verily no! In the great preparation there must be a union between the heavens and earth. The sons of earth must be awakened from the deep slumbers of ages. Tidings from the great courts above must be sent forth by swift messengers, to the nations; the voice of heavenly truth must penetrate the darkest corners of the habitable globe; ancient dynasties and powerful governments must be overthrown; thrones and kingdoms and empires must be cast down; and revolution must succeed revolution, until every ear shall hear and every heart be penetrated with the solemn warning voice, until all shall know that the great day of the Lord is at hand. Swiftly moving messengers from celestial abodes will freely converse with the sons of God on earth; and every angel and every servant of God will know his place, and understand what part he is to perform in the grand preparation for the eternal union of Saints on earth with the Saints of all ages from heaven. {337} THE PROPHET JOSEPH SMITH ON DOCTRINE. EXTRACTS FROM A SERMON DELIVERED AT NAUVOO, JUNE 27, 1839, TAKEN FROM THE HISTORICAL RECORD. Faith comes by hearing the word of God, through the testimony of the servants of God; that testimony is always attended by the spirit of prophecy and revelation. Repentance is a thing which cannot be trifled with every day. Daily transgression and daily repentance is not that which is pleasing in the sight of God. Baptism is a holy ordinance preparatory to the reception of the Holy Ghost; it is the channel and key by which the Holy Ghost will be administered. The gift of the Holy Ghost by the laying on of hands cannot be received through the medium of any other principle than the principle of righteousness, for if the proposals are not complied with, it is of no use, but withdraws. Tongues were given for the purpose of preaching among those whose language is not understood, as on the Day of Pentecost, etc.; and it is not necessary for tongues to be taught to the Church particularly, for any man that has the Holy Ghost can speak of the things of God in his own tongue as well as to speak in another; for faith comes not by signs, but by hearing the word of God. The doctrine of the resurrection of the dead and eternal judgment are necessary to preach among the first principles of the Gospel of Jesus Christ. The doctrine of election. St. Paul exhorts us to make our calling and election sure. This is that sealing power spoken of by Paul in other places (_Eph. 1: 13, 14_): "In whom ye also trusted, that after ye heard the word of truth, the Gospel of your salvation, in whom also, after that ye believed, ye were sealed with that holy spirit of promise which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory," that we may be sealed up unto the day of redemption. This principle ought (in its proper place) to be taught for God hath not revealed {338} anything to Joseph but what He will make known unto the twelve, and even the least Saint may know all things as fast as he is able to bear them, for the day must come when no man need say to his neighbor, know ye the Lord; for all shall know him (who remain) from the least to the greatest. How is this to be done? It is to be done by this sealing power, and the other comforter spoken of, which will be manifest by revelation. There are two comforters spoken of. One is the Holy Ghost, the same as given on the day of Pentecost, and that all Saints receive after faith, repentance and baptism. This first comforter or Holy Ghost has no other effect than pure intelligence. It is more powerful in expanding the mind, enlightening the understanding, and storing the intellect with present knowledge, of a man who is of the literal seed of Abraham, than one that is a Gentile, though it may not have half as much visible effect upon the body; for as the Holy Ghost falls upon one of the literal seed of Abraham, it is calm and serene; and his whole soul and body are only exercised by the pure spirit of intelligence; while the effect of the Holy Ghost upon a Gentile is to purge out the old blood and make him actually of the seed of Abraham. That man that has none of the blood of Abraham (naturally) must have a new creation by the Holy Ghost. In such a case there may be more of a powerful effect upon the body, and visible to the eye, than upon an Israelite, while the Israelite at first might be far before the Gentile in pure intelligence. The other comforter spoken of is a subject of great interest, and perhaps understood by few of this generation. After a person has faith in Christ, repents of his sins and is baptized for the remission of his sins, and receives the Holy Ghost (by the laying on of hands), which is the first comforter, then let him continue to humble himself before God, hungering and thirsting after righteousness, and living by every word of God, and the Lord will soon say unto him: Son, thou shalt be exalted, etc. When the Lord has thoroughly proved him, and finds that the man is determined to serve Him at all hazards, then he will find his calling and his election made sure; then it will be his privilege to receive the other comforter, which the Lord has promised the Saints, as recorded in the testimony of St. John (_John 16: 12-27_): "And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever, even the Spirit of truth, whom the world cannot receive because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you; I will not leave you comfortless, {339} I will come to you. He that hath my commandments and keepeth them, he it is that loveth me; and he that loveth me shall be loved by my Father, and I will love him, and will manifest myself to him. If a man love me, he will keep my words, and my Father will love him, and we will come unto him and make our abode with him." Now what is this comforter? It is no more nor less than the Lord Jesus Christ Himself; and this is the sum and substance of the whole matter: that when any man obtains this last comforter, he will have the personage of Jesus Christ to attend him, or appear unto him from time to time, and even He will manifest the Father unto him, and they will take up their abode with him, and the visions of the heavens will be opened unto him, and the Lord will teach him face to face, and he may have a perfect knowledge of the mysteries of the Kingdom of God; and this is the state and place the ancient Saints arrived at when they had such glorious visions--Isaiah, Ezekiel, John upon the Isle Of Patmos, St. Paul in the three Heavens, and all the Saints who held communion with the general assembly and Church of the First Born. The spirit of revelation is in connection with these blessings. A person may profit by noticing the first intimations of the spirit of revelation; for instance, when you feel pure intelligence flowing from you, it may give you sudden strokes of ideas, that by noticing it, you may find it fulfilled the same day or soon; that is, those things that were presented unto your minds by the spirit of God, will come to pass; and thus by learning the spirit of God and understanding it, you may grow into the principle of revelation, until you become perfect in Jesus Christ. An evangelist is a Patriarch, even the oldest man of the blood of Joseph or of the seed of Abraham. Wherever the Church of Christ is established in the earth, there should be a patriarch for the benefit of the posterity of the Saints, as it was with Jacob in giving his patriarchal blessings unto his sons. {340} THE LATTER-DAY SAINTS AND THE WORLD. BY WILLIAM A. MORTON. (_Copyright by the Author_.) "Let us dream no dreams and tell no lies, but go on our way, wherever it may lead us, with our eyes open and our heads erect. If death ends all, we cannot meet it better. If not, let us enter, whatever be the next scene, like honest men, with no sophistry in our mouths and no masks on our faces."--Sir James F. Stephen. I.--THE GODHEAD. The World:--We understand, Latter-day Saints, that you are delighted when an opportunity presents itself which enables you to explain to the world the faith you believe in? Latter-day Saints:--That is true. We are always ready to give, to every one that asks of us, a reason for the hope that is within us; for, like the Apostle Paul, "we are not ashamed of the Gospel of Christ; for it is the power of God unto salvation to every one that believeth." The World:--You testify most positively that you know that Joseph Smith was a Prophet of God; that the Church of which you are members was established by Divine revelation. You claim that it is the only Church on earth which teaches the Gospel of Jesus Christ in its fulness? Latter-day Saints:--That is our position exactly. We testify that God the Father and Jesus Christ His Son appeared to the boy, Joseph Smith, in the year 1820. We further testify that the angel which John the Revelator prophesied would "fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment has come: and worship him that made heaven, and earth, and the sea, and the fountains of water;" (Revelation 14: 6-7) came to Joseph Smith, and delivered to him a record containing the fulness of the Gospel of the Son of God. We claim that the Church of Jesus Christ of Latter-day Saints is, indeed, the true Church of Christ; that it was established and named by Him; that it has the same officers, holding the same Divine authority, as the primitive Church, namely, "Apostles, {341} Prophets, Evangelists, Pastors, Teachers, etc." (Eph. 4: 11.) We profess to be teaching the very same Gospel that was taught by Christ and His Apostles. We contend that there is but one true Gospel. Jesus said, "Strait is the gate, and narrow is the way, that leadeth unto life, and few there be that find it." (Matt. 7: 14.) Paul taught: "There is one body, and one spirit, even as ye are called in one hope of your calling: one Lord, one faith, one baptism." (Eph. 4: 4, 5.) He further said: "Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (Gal. 1: 8.) The World:--Well, we have decided to follow the admonition of the Apostle Paul--"Prove all things; hold fast that which is good" (I. Thes. 5: 21)--and if you have no objection, we would like to put you on trial and judge you, according to the law and the testimony, that we may learn whether the doctrines which you teach are of God or whether you speak of yourselves. Latter-day Saints:--We are quite willing to be put on trial, and to be judged as you have proposed, according to the law and the testimony; for, as the Prophet Isaiah said, if we speak not according to the law and the testimony there is no light in us. (Isaiah 8: 20.) We have many witnesses who are ready and willing to testify in our behalf, men whose testimony cannot be questioned. They are not men who have followed cunningly devised fables, but who were eye-witnesses of the things of which they will speak. If it please the court, we are ready; let the trial begin. The World:--The first offence with which you are charged is that of teaching that the Godhead is composed of three separate and physically distinct Persons. This, as you must know, is contrary to the teaching of all the churches, especially the Church of England. That church teaches that the Godhead is composed of three Persons, namely, Father, Son, and Holy Ghost, and that these three are one in substance, equal in power and glory. Here is an extract from the Book of Common Prayer: "And the Catholick Faith is this: That we worship one God in Trinity, and Trinity in Unity; neither confounding the Persons: nor dividing the substance. For there is one Person of the Father, another of the Son: and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one: the Glory equal, the Majesty co-eternal. * * * The Father eternal, the Son eternal: and the Holy Ghost eternal. And yet they are not three eternals: but one eternal. * * * So the {342} Father is God, the Son is God: and the Holy Ghost is God. And yet they are not three Gods: but one God." (Book of Common Prayer, pp. 21, 22.) Latter-day Saints:--We are aware that that is the teaching of the Church of England, but it is not in harmony with the teaching of Christ and His disciples. We have a witness named John who was intimately acquainted with the Son of God, whom we consider a most competent authority to speak on this matter. He is ready to be examined. The World:--We will be pleased to hear his testimony. TESTIMONY OF JOHN. The World:--What is your name? John:--My name is John, sometimes called the Baptist. The World:--We understand that you are a disciple of the Lord Jesus Christ? John:--I am. The World:--Were you personally acquainted with the Messiah? John:--I was. I am His cousin. I was associated with Him during His ministry. The World:--Is it true that you were sent before His face to prepare His way? John:--It is. The Lord sent an angel to my father, as he prayed in the temple in Jerusalem, who promised him a son who would go before the face of the Lord and make His paths straight. I am that son. The World:--Were you called of God to do that work? John:--I was. When the angel appeared to my father, he said unto him, "Fear not, Zacharias: for thy prayer is heard; and thy wife Elizabeth shall bear thee a son, and thou shalt call his name John. * * * And many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord." I also cite to you the testimony of John as recorded in his Gospel, which reads as follows: "There was a man _sent from God_ whose name was John." (John 1: 6.) The World:--What was the nature of your mission? John:--I was sent to preach repentance and water baptism. I preached in the wilderness of Judaea, saying unto the people, "Repent ye: for the kingdom of heaven is at hand." (Matt. 3: 1, 2.) {343} The World:--Were you able to bring many people unto repentance? John:--Yes, a great many. Mark has made the following record concerning my missionary labors: "And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river Jordan, confessing their sins." (Mark 1: 5.) The World:--Have you ever heard the voice of God? John:--I have, on several occasions. The World:--Mention one of them. John:--He spoke to me when I did not know that Jesus, my cousin, was His Only Begotten Son. He said to me, "Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost." (John 1: 33, 34.) The World:--Did you baptize Jesus Christ? John:--I did. The World:--What took place at His baptism? John:--That which is recorded in Matthew 3: 16-17: "Jesus when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him: and there came a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." The World:--Then, John, according to your testimony, the three Personages who constitute the Godhead are not one in substance, but are separate and distinct? John:--They are certainly separate and distinct Personages. When Jesus came up out of the water, after His baptism, and while He stood on the bank of the river, the Spirit of God descended like a dove and lighted upon Him, and at the same time the voice of the Father was heard from heaven, saying, "This is my beloved Son, in whom I am well pleased." These things I both saw and heard: I saw Jesus on the bank of the river; I saw the Spirit of God descend from heaven like a dove and rest upon Christ; I heard the voice of God out of heaven bear testimony that Jesus was His beloved Son. The World (to the Latter-day Saints):--The testimony of the witness John is certainly very clear and convincing. Have you any other witnesses to prove that the Godhead consists of three separate Persons? Latter-day Saints:--We have several. Here is the Apostle Peter. The World:--We will listen to his testimony. {344} PETER'S EVIDENCE. The World:--Your name is Simon Peter? Peter:--It is. The World:--Are you also one of Christ's disciples? Peter:--I am one of His Apostles. The World:--Prior to your call to the ministry what was your occupation? Peter:--I was a fisherman. The World:--How did you receive your call to the ministry? Peter:--I was called by Christ Himself. The World:--Is there a record of your ordination? Peter:--There is. You will find it recorded in the Gospel according to Saint Mark, as follows: "And lie ordained twelve, that they should be with him, and that he might send them forth to preach." (Mark 3: 14.) I am one of the Twelve. The World:--Do you believe that God the Father, Jesus Christ His Son, and the Holy Ghost are three Persons in one substance? Peter:--I do not. The World:--Can you furnish evidence that they are separate Personages? Peter:--I can. The World:--We will listen to your evidence. Peter:--On one occasion Jesus took James and John and me up into a high mountain apart by ourselves, and there He was transfigured before us. His face shone as the sun and His raiment became as white as snow. We beheld two heavenly messengers come to Jesus and talk with Him. They were Moses and Elias. They spoke to Him of His death which He should accomplish at Jerusalem. We were very much astonished at the things which we saw, and as soon as Moses and Elias had departed I went to Jesus and said to Him, "Master, it is good for us to be here: let us make three tabernacles: one for thee, and one for Moses, and one for Elias." (Luke 9: 33.) While I was speaking a cloud came and overshadowed us, and there came a voice out of the cloud, saying, "This is my beloved Son: hear him." (Luke 9: 34, 35.) The World:--Was there a record made of what took place on the occasion of which you speak? Peter:--There was. It is recorded in the Gospels of Matthew, Mark and Luke. (Matthew 17; Mark 9; Luke 9.) I {345} also made a record of it in my second general epistle, as follows: "For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount." (II. Peter 1: 17, 18.) Jesus, in speaking to us on one occasion, said: "I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father." (John 16: 28.) Now, surely you would not have me interpret Jesus' saying as meaning that He had come from Himself and was going to return to Himself? I was with the Savior during that awful night in the Garden of Gethsemane when in the anguish of His soul He prayed, "Abba, Father, all things are possible unto thee; take away this cup from me: nevertheless not what I will, but what thou wilt." (Mark 14: 36.) I did not understand Jesus on that occasion to be praying to Himself. The World:--The witness is excused. The Latter-day Saints:--Here are James and John, who will corroborate the testimony of Peter. The World:--James, you have heard the testimony of the Apostle Peter, what have you to say concerning it? James:--I corroborate it in every particular. I was also on the mount and heard the voice of God bear testimony that Jesus was His Only Begotten Son. The World:--The witness is excused. The World:--John, you have listened to the testimony of your fellow Apostles, what have you to say concerning it? John:--It gives me pleasure to corroborate it. They have spoken the truth, and nothing but the truth. I also heard the voice of the Father saying, "This is my beloved Son, hear ye him." The World:--That is all. (To the Latter-day Saints):--Have you any more witnesses? The Latter-day Saints:--We have one more, a man who laid down his life for the truth's sake; his name is Stephen. Stephen's testimony. The World:--What is your name? Stephen:--My name is Stephen. The World:--What position did you hold in the Christian Church? Stephen:--I was one of the seven men who were set apart by the Apostles to look after the temporal needs of the widows in the church. (Acts 6.) {346} The World:--Did you also proclaim publicly the Gospel, and bear testimony to the divinity of Jesus? Stephen:--I did. The World:--How was your testimony received by the people? Stephen:--They denounced me as a blasphemer. On one occasion when I was preaching to them they gnashed on me with their teeth. (Acts 7: 54.) The World:--What happened at that time? Stephen:--The Lord filled me with the Holy Ghost and opened the heavens to me. The World:--What did you behold when the heavens were opened? Stephen:--I beheld God, and Jesus standing on the right hand of God. (Acts 7: 55.) The World:--You say that you saw God, and Jesus standing on His right hand. Then, God and Jesus must be two separate Beings? Stephen:--Certainly. Jesus was not standing at His own right hand. The World:--You bore testimony to what you saw? Stephen:--I did. The World:--How did the people receive your testimony? Stephen:--It cost me my life. They stoned me to death. (Acts 7: 59, 60.) The World:--That is all. Latter-day Saints:--It is not necessary to call any more witnesses. We have proved, most conclusively, that God the Father, Jesus Christ the Son, and the Holy Ghost are three separate and distinct Personages. John proved that, when he testified that he saw Jesus standing on the bank of the Jordan; then he beheld the Spirit of God descend from heaven like a dove and rest upon the Messiah, and at the same time he heard the voice of God testify that Jesus was His Only Begotten Son. Peter testified that when James and John and himself were on the mount with Jesus they heard the voice of God testify that Jesus was His Beloved Son. James and John corroborated his testimony. Stephen testified that he, being filled with the Holy Ghost, had the heavens opened to him, and he saw God, and Jesus standing at the right hand of His Father. The World:--The evidence which you have produced is, indeed, incontrovertible. It is, to be sure, contrary to the teachings which we have received in the churches and from our fathers. But we now call to mind the words of the {347} Prophet Jeremiah, "O Lord, my strength and my fortress, and my refuge in the day of affliction, the Gentiles shall come unto thee from the ends of the earth, and shall say, Surely our fathers have inherited lies, vanity, and things wherein there is no profit." (Jeremiah 16: 19.) II.--THE PERSONALITY OF GOD. The World (to the Latter-day Saints):--It is true, then, as we have been told, that you believe and teach that God the Father is a personal Being, possessing a definite form, with bodily parts and spiritual passions? Latter-day Saints:--Such is our belief and teaching. The World:--This also is contrary to the teachings of almost every church in Christendom. The Church of England, in the first of the "Articles of Religion," published in its Prayer Book, says: "There is but one living and true God, everlasting, without body, parts or passions; of infinite power, wisdom and goodness." Latter-day Saints:--We believe in the God of the Bible, in the God of Abraham, and of Isaac, and of Jacob; the God of all the holy Prophets, and the Father of our Lord and Savior Jesus Christ. We have witnesses whose testimonies cannot be impeached. They are men who can testify from actual experience, men who saw God, and who conversed with Him face to face, and whose testimonies should, therefore, be worthy of all acceptation. The World:--We will be pleased to listen to your witnesses. Let the first witness be called. Latter-day Saints:--The first witness who will testify in our behalf is Abraham, "the father of the faithful and the friend of God." Abraham's testimony. The World:--What is your name? Abraham:--My name is Abraham. I was at first called Abram, but the Lord changed my name to Abraham. (Genesis 17: 5.) The World:--Have you ever had a revelation from God? Abraham:--I have had many. The World:--Relate one. Abraham:--When my wife and I were residing with my parents in Haran the Lord spoke to me, saying, "Abram, get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will shew then: and I will {348} make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing; and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all the families of the earth be blessed." (Genesis 12: 1-3.) The World:--You were, of course, obedient to the Lord? Abraham:--I was. I took my wife, Lot, my brother's son, and all those who believed what the Lord had said to me, and, with our substance, we set out for the land of Canaan. While we were camped in the plain of Moreh the Lord appeared unto me and said, "Unto thy seed will I give this land." (Genesis 12: 7). The World:--Were you visited by the Lord on any other occasion? Abraham:--I was. I was ninety-nine years old at the time. We were living in the plains of Mamre. The Lord appeared to me there and said, "I am the Almighty God; walk before me and be thou perfect. And I will make my covenant between me and thee, and I will multiply thee exceedingly. * * * As for me, behold, my covenant is with thee, and thou shalt be a father of many nations. * * * And I will make thee exceedingly fruitful, and I will make nations of thee, and kings shall come out of thee." (Genesis 17: 1-6.) I am testifying of things which I have seen with my own eyes; I saw the Lord and talked with Him face to face, as one man talks with another. The World:--We have no further questions to ask the witness. Latter-day Saints:--We have another witness who is prepared to give as strong and as irrefutable evidence as the previous one. His name is Moses. The World:--We will listen to his testimony. TESTIMONY OF MOSES. The World:--Your name is Moses? Moses:--It is. The World:--Where were you born? Moses:--I was born in Egypt, of Hebrew parents. The World:--It is true that at the time of your birth Pharaoh made a decree that all the male children of the Hebrews were to be thrown into the river Nile? Moses:--It is. The World:--How did you escape the fate of the others? Moses:--My mother made a little ark of bulrushes, daubed it with slime and pitch, and placing me in it she took it down {349} and left it on the flags by the river's brink. In a short time Pharaoh's daughter came down to the river. Seeing the ark, she requested her maid to fetch it. On removing the cover, she beheld me in tears. Her heart was touched, and she decided to keep me as her own child. My sister Miriam, who was in hiding near by, came forward and proffered to get a nurse for the baby. The king's daughter gave her permission to do so, so she went and brought my mother. When my mother arrived, Pharaoh's daughter said to her, "Take this child away and nurse it for me, and I will give thee thy wages." (Exodus 2: 9.) So my mother had the pleasure of raising her own child, and was well paid for doing so. When I was grown I was taken to the court of Pharaoh, and adopted by his daughter. I was treated as though I were her own son and was taught in all the learning of the Egyptians. The World:--You did not take very well to Egyptian court life? Moses:--I did not; I would much rather have been with my own people. I finally ran away from Pharaoh and went to Midian, where I fell in love with and married Zipporah, a daughter of Jethro, a priest of Midian. (Exodus 2: 21.) The World:--What occupation did you follow? Moses:--I was a sheep-herder; I tended the flocks of my father-in-law. The World:--We have been told that on one occasion while you were herding the sheep you had a heavenly manifestation; is the report true? Moses:--It is. While I was tending the sheep one day I beheld a burning bush. I went over to see the strange sight, and as I approached the bush God called unto me out of the midst of the bush and said, "Moses, Moses." And I said, "Here am I." And He said, "Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham, the God of Isaac, and the God of Jacob." (Exodus 3: 4-6.) On hearing that, I hid my face; for I was afraid to look upon God. Then the Lord said unto me, "I have surely seen the afflictions of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows. * * * Go, and gather the elders of Israel together, and say unto them, The Lord God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Egypt and I have said, I {350} will bring you up out of the affliction of Egypt. * * * unto a land flowing with milk and honey." (Exodus 3.) The World:--Did you do as the Lord commanded you? Moses:--I did, and the Lord, in His infinite mercy, and by many signs and wonders, brought the children of Israel up out of Egypt into their own land. The World:--Have you ever seen God? Moses:--I have. On one occasion I talked with Him face to face. I was in the tabernacle at the time. A cloudy pillar descended and stood at the door of the tabernacle, and the Lord talked with me. And all the people saw the cloudy pillar stand at the tabernacle door: and all the people rose up and worshiped, every man in his tent door. And the Lord spake unto me face to face, as a man speaketh unto his friend. (Exodus 33: 9-12.) Later He hid me in the cleft of a rock, and as He passed by, in His glory, I beheld His back parts. (Exodus 33: 22-23.) The World:--Did any of your associates ever see God? Moses:--Yes, Aaron, Nadab, Abihu and seventy of the elders of Israel and myself saw Him on one occasion. (Exodus 24: 9, 10.) The World:--Is it true that you spent forty days and forty nights with the Lord on Mount Sinai? Moses:--It is. It was on that occasion that He gave me two tables of stone on which He had written with His own finger the ten commandments for the children of Israel. The World:--Moses, we recognize you as one who is fully competent to speak on this important matter. You have seen the Lord a number of times; you have talked with Him face to face; you have been with Him for forty days and forty nights at one time; now, we would like you to describe to us, just as plainly as you can, the true and the living God. Moses:--I tell you in plainness and in all truth, that God is just like a perfect man. If you could see God today you would see Him just as Abraham saw Him, just as I saw Him, in the form of man, for man was made in the image of God. (Genesis 1: 27.) The World:--Thank you; that is all. Latter-day Saints (to the World):--Surely the testimony of these two witnesses ought to be enough to convince you that the God whom we worship--a God with body, parts and passions--is, indeed, the true God, the God of the Bible. But these are not all our witnesses. We have others, whose testimony we desire you to hear. {351} The World:--Let them come forward. Latter-day Saints:--Thomas, the World desires to hear your testimony. TESTIMONY OF THOMAS. The World:--Were you acquainted with the Lord Jesus Christ when He was on the earth? Thomas:--I was. The World:--What position did you hold in the Church of Christ? Thomas:--I was an Apostle. The World:--Did you see the Savior after His resurrection? Thomas:--I did. I at first considered the news too good to be true. When the other Apostles told me that they had seen the risen Lord, I said, "Except I see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe." The World:--Did Christ show Himself to you after that? Thomas:--He did. Eight days later I was with the Apostles in a house in Jerusalem when the Savior appeared in our midst. As soon as He entered the room He said, "Peace be unto you." Then turning to me, He said, "Thomas, reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing." (John 20: 26, 27.) I recognized Him at once, and I exclaimed, "My Lord and my God!" The World:--You saw the print of the nails in His hands, and the mark of the spear in His side? Thomas:--I did. The World:--Then, He must have appeared to you in the same body in which He was crucified? Thomas:--He did, in the very same body of flesh and bones, but quickened by Spirit. (Luke 24: 39.) The World:--Did you see Him after that! Thomas:--I did, a number of times. One evening Simon Peter, Nathaniel of Cana, the sons of Zebedee, two other disciples and I went out fishing. We fished the entire night, but caught nothing. As we were returning in the morning, we saw a "man," as we supposed, standing on the shore. He asked us if we had any meat, and we answered that we had not. He told us to cast our net on the right side of the ship. We did so, and to our astonishment we caught one hundred and fifty-three fishes. John was the first to recognize the "man" on the shore, and as soon as he saw who He was, he {352} exclaimed, "It is the Lord!" On hearing that, Peter jumped into the sea and swam to the shore. We were delighted to meet our beloved Redeemer once again. The Lord had prepared a fire of coals, and had some fish cooked. He invited us to come and dine with Him, which we did, and ate heartily of bread and fish. That was the third time that Jesus showed Himself to us after His resurrection. (John 21.) The World:--Were you present at the ascension of Christ? Thomas:--I was. The World:--Tell us what took place on that occasion. Thomas:--Just before His ascension He said to us, "Ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth." (Acts 1: 8.) As soon as He had finished speaking He was taken up, and a cloud received Him out of our sight. As we stood gazing after Him, two men dressed in white apparel appeared, and, addressing us, said, "Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven." (Acts 1st chap.) The World:--That is all, Thomas. Latter-day Saints (to the World):--We have proved by the last witness, an Apostle of the Lord Jesus Christ, that Christ arose from the grave in the same body which was nailed to the cross, but immortalized; in that body He appeared to His disciples; in that same body He made a fire of coals on the shore and prepared food, which He ate with His disciples; in that same body He ascended into heaven; in that same body He shall come again to the earth. The World:--What evidence have you that Christ shall come again in His crucified body? Latter-day Saints:--We have the testimony of the Prophet Zechariah. The World:--We will hear what he has to say. TESTIMONY OF ZECHARIAH. The World:--Your name is Zechariah? Zechariah:--It is. The World:--Were you a Prophet in Israel? Zechariah:--I was so honored of the Lord. The World:--Did you prophesy concerning the second coming of Christ? {353} Zechariah:--I did. I prophesied and said, "And his feet shall stand in that day upon the Mount of Olives, which is before Jerusalem on the east, and the Mount of Olives shall cleave in the midst thereof toward the east and toward the west, and there shall be a very great valley; and half of the mountain shall remove toward the north, and half of it toward the south." (Zechariah 14: 4.) "And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends." (Zechariah 13: 6.) The World:--We will excuse the witness. Latter-day Saints:--We have another witness whose testimony we would like you to hear; his name is Paul. The World:--We will be pleased to listen to his testimony. TESTIMONY OF PAUL. The World:--Your name is Paul? Paul:--It is. The World:--Are you an Apostle of the Lord Jesus Christ? Paul:--I am. The World:--Have you ever seen Christ? Paul:--I have. (I Cor. 15: 8.) The World:--What is your testimony concerning Christ? Paul:--It is the same as that of Thomas and the rest of the Apostles--that He has a body of flesh and bones. The World:--What is your testimony concerning God, the Father of Christ? Paul:--I testify that as Christ is so is His Father. I wrote to the Hebrew saints on this matter, as follows: "Who being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had Himself purged our sins, sat down on the right hand of the Majesty on high." (Heb. 1: 3.) Christ said on one occasion: "He that hath seen Me hath seen the Father." The World:--We have no further questions to ask the witness. Latter-day Saints:--We now respectfully ask you to listen to the testimony of the young prophet, Joseph Smith. The World:--We have heard a great deal concerning that young man. It has been reported that he declared he had seen God the Father and His Son Jesus Christ. Latter-day Saints:--Such, indeed, was his testimony, and tens of thousands of us have received testimonies from the Lord that he spoke the truth. {354} The World:--We will hear him for ourselves. TESTIMONY OF JOSEPH SMITH. The World:--Your name is Joseph Smith, Jr.? Joseph Smith:--It is. The World:--Are you the founder of the Church of Jesus Christ of Latter-day Saints? Joseph Smith:--I was simply an humble instrument in the hands of the Lord in re-establishing, according to the revelations of God, the Church of Christ upon the earth. The World:--So, you profess to have received revelations from God? Joseph Smith:--I do. More than that: I have seen God and His Son Jesus Christ, and have talked with them. The World:--We are desirous of hearing from your own lips your testimony concerning this matter. Joseph Smith:--Realizing that I, as well as all other men, shall have to stand some day before the judgment bar of God to be judged according to my works, my testimony in this case shall be the truth, and the truth only, God being my witness. I was born in the year of our Lord one thousand eight hundred and five, on the twenty-third day of December, in the town of Sharon, Windsor county, state of Vermont. My father, Joseph Smith, Senior, left the state of Vermont, and moved to Palmyra, Ontario (now Wayne) county, in the state of New York, when I was in my tenth year, or thereabouts. In about four years after my father's arrival in Palmyra, he moved with his family into Manchester, in the same county of Ontario. His family consisted of eleven souls, namely--my father, Joseph Smith; my mother, Lucy Smith (whose name, previous to her marriage, was Mack, daughter of Solomon Mack); my brothers, Alvin (who died November 19th, 1824, in the 27th year of his age), Hyrum, myself, Samuel Harrison, William, Don Carlos; and my sisters, Sophronia, Catherine, and Lucy. Some time in the second year after our removal to Manchester, there was in the place where we lived an unusual excitement on the subject of religion. It commenced with the Methodists, but soon became general among all the sects in that region of country. Indeed, the whole district of country seemed affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, "Lo, here?" and others, "Lo, there!" Some were contending for the Methodist faith, some for the Presbyterian, {355} and some for the Baptist. For notwithstanding the great love which the converts to these different faiths expressed at the time of their conversion, and the great zeal manifested by the respective clergy, who were active in getting up and promoting this extraordinary scene of religious feeling, in order to have everybody converted, as they were pleased to call it, let them join what sect they pleased--yet when the converts began to file off, some to one party and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more pretended than real; for a scene of great confusion and bad feeling ensued; priest contending against priest, and convert against convert; so that all their good feelings one for another, if they ever had any, were entirely lost in a strife of words and a contest about opinions. I was at this time in my fifteenth year. My father's family was proselyted to the Presbyterian faith, and four of them joined that church, namely--my mother Lucy; my brothers Hyrum and Samuel Harrison; and my sister Sophronia. During this time of great excitement, my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who wrong. My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of either reason or sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others. In the midst of this war of words and tumult of opinions, I often said to myself, What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: "_If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth_ {356} _not, and it shall be given him_." Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passages of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible. At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to "ask of God," concluding that if He gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture. So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt. It was on the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally. After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name, and said, pointing to the other--"_This is my beloved Son, hear him_!" My object in going to enquire of the Lord was to know {357} which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right--and which I should join. I was answered that I must join none of them, for they were all wrong; and the personage who addressed me said that all their creeds were an abomination in his sight; that those professors were all corrupt; that "they draw near to me with their lips, but their hearts are far from me; they teach for doctrine the commandments of men, having a form of godliness, but they deny the power thereof." He again forbade me to join with any of them; and many other things did he say unto me, which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven. Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the beforementioned religious excitement; and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying, it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the apostles, and that there would never be any more of them. I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects--all united to persecute me. It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself. However, it was nevertheless a fact that I had beheld a vision. I have thought since, that I felt much like Paul, when he made {358} his defence before King Agrippa, and related the account of the vision he had when he saw a light, and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light, and heard a voice speaking unto him, and all the world could not make him think or believe otherwise. So it was with me. I had actually seen a light, and in the midst of that light I saw two personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart: Why persecute me for telling the truth? I have actually seen a vision, and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it, at least I knew that by so doing I would offend God, and come under condemnation. The World:--Then, according to your testimony, God the Father, and Jesus Christ are two distinct Personages? Joseph Smith:--That is my testimony. "The Father has a body of flesh and bones as tangible as man's; the Son also: but the Holy Ghost has not a body of flesh and bones, but is a personage of spirit. Were it not so, the Holy Ghost could not dwell in us." The World:--So that if we were to see God now, we would see Him in the form of man? Joseph Smith:--You would. "If the veil was rent today, and the Great God, who holds this world in its orbit, who upholds all worlds and all things by His power, was to make Himself visible--I say, If you were to see Him today, you would see Him like a man in form--like yourselves in all the person, image, and very form as a man; for Adam was created in the very fashion, image, and likeness of God, and received instruction from, and walked, talked, and conversed with Him, as one man talks and communes with another." The World:--The witness is excused. Latter-day Saints:--This closes our case. You have heard the testimonies of Abraham, Moses, Thomas, Zechariah, Paul, {359} and Joseph Smith. The testimonies of these servants of the Lord are similar in every respect. You cannot reject the testimony of Joseph Smith without rejecting the testimonies of the others. We pray you, give heed to these things; for "this is life eternal: to know the living and true God, and Jesus Christ, whom He has sent." III.--FAITH AND WORKS. The World:--What are the first principles and ordinances of your religion? Latter-day Saints:--The first principles and ordinances of our religion are these: First, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost. The World:--Do you believe that good works must accompany faith in order for men to obtain salvation? Latter-day Saints:--We do. We maintain that belief alone is not sufficient to bring salvation to any man. "Faith without works is dead." Faith is the first principle of the Gospel of Christ: it is the foundation upon which every other principle and ordinance rests. You remember, the Apostle Paul said, "But without faith it is impossible to please him: for he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." (Heb. 11: 6.) The World:--Well, we have been taught that all a person has to do in order to be saved is to believe on the Lord Jesus Christ. That is the Gospel which Paul and Silas preached to the Philippian jailor and his household. When the jailor asked Paul and his companion what he should do to be saved, they answered, "Believe on the Lord Jesus Christ and thou shalt be saved." (Acts 16: 30, 31.) Latter-day Saints:--No, that is only part of the Gospel which Paul and Silas preached to the jailor and his house. They did not stop at belief, as the majority of preachers do in these days. But here is the Apostle Paul; he can speak for himself. TESTIMONY OF PAUL. The World:--Paul, when the Philippian jailor asked you and Silas what he should do to be saved, what did you tell him? Paul:--We told him to believe on the Lord Jesus Christ, and he would be saved, and also his house. (Acts 16: 31.) The World:--We thought so. Now, if the jailor and his {360} household had simply to believe on the Lord Jesus Christ in order to gain salvation, why should other people have to do more? Paul:--But we did not tell the jailor and his household that that was all they had to do. We taught them other doctrines besides belief in Christ; we taught them the ordinance of baptism. Here is what the record says: "Then he (the jailor) called for a light, and sprang in, and came trembling, and fell down before Paul and Silas, and brought them out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house. And they spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his straightway." (Acts 16: 29-33.) The World:--You have spoken truly, Paul. We see that, according to the record, after you had told the jailor to believe on the Lord Jesus Christ, you taught him and his household other commandments of the Lord, among them baptism. One more question: Did you preach to the people that Jesus Christ was the author of eternal salvation? Paul:--I did. The World:--And Jesus Christ, the author of eternal salvation, taught this doctrine, that "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have eternal life?" Paul:--He did. But you have quoted only _part_ of what I said and only _part_ of what Christ said. I did not tell the people that Christ had become the author of eternal salvation to all those who would simply believe in Him. Here is what I said: "Though he were a Son, yet learned he obedience by the things which he suffered; and being made perfect, he became the author of eternal salvation _unto all them that obey him_." (Heb. 5: 8, 9.) Jesus did not tell the people that they would have eternal life by simply believing in Him. This is what He said: "Not every one that sayeth unto me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that doeth the will of my Father which is in heaven." (Matt 7: 21.) Now, it would appear from this that there were people in the days of the Savior who believed, as thousands of people believe today, that they could get into the Kingdom of God by simply believing in Christ, and calling Him Lord, Lord. And in order to disabuse their minds of that erroneous belief. Jesus made use of the words which I have just quoted. Now, do you think that I, or any other servant of the Lord, would {361} preach salvation through belief alone when Christ had condemned such doctrine? On one occasion He said: "And why call ye me, Lord, Lord, and do not the things which I say? Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: he is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great." (Luke 6: 46-49.) Here is a Gospel not only of believing, but of _doing_: a Gospel, not of faith alone, but of _faith and works_. The World:--We dare not dispute what you have said; were we to do so, we would be disputing the words of Christ. Permit us, however, to ask you another question. Paul:--Certainly. The World:--Isn't it a fact that Christ, when He was upon the cross, and just as He was about to give up the ghost, said, "It is finished"? Paul:--That is true. The World:--Did Christ not mean that He had done all that was necessary for man's salvation? that He had paid the price of man's redemption, and that there was nothing left for mankind to do? Paul:--Part of what you have said is, indeed, true: Christ atoned for our sins on Calvary's cross; He died that we might live, and that He might present us, pure and spotless, to the Father. But when He said, "It is finished," He did not mean that from that time henceforth and forever mankind would have nothing whatever to do but to believe in Him, and by that simple assent of their minds obtain eternal life and an everlasting inheritance in the Kingdom of His Father. He meant that His sufferings were at an end; He meant that He had drunk the bitter cup to the dregs; He meant that He had done the will of the Father, and had thus become, as I told the Hebrew Saints, the author of eternal salvation to all those who would obey Him. After Christ had risen from the dead He tarried for forty days with His disciples, during which time He taught them many things pertaining to the Kingdom of God. In giving them their commission, He said to them, "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have {362} commanded you." (Matt. 28: 19-20.) So you see, Christ did not tell His Apostles to tell the people that all they had to do was to believe in Him: they were to teach them to observe all things whatsoever He had commanded them. The World:--Did you write an epistle to the Ephesians? Paul:--I did. The World:--Here is an extract from it to which we desire to call your attention: "For by grace are ye saved through faith, and that not of yourselves, it is the gift of God: not of works, lest any man should boast." (Eph. 2: 8, 9.) Did you write that? Paul:--I did. The World:--What did you mean by writing in this way to the Ephesians? Paul:--Merely this, and nothing more: the Ephesians, as well as many others, thought to justify themselves by the works of the law--by circumcision, for instance. They did not understand that the law had been fulfilled in Christ, and so they wanted to continue in the practice of dead works. These I condemned, but I never spoke one word against the commandments of the Lord Jesus Christ. On the contrary, I exhorted the people to perform good works. This is what I wrote to the Ephesians: "Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free." (Ephesians 6: 8.) I wrote practically the same thing to Titus. Here is an extract from my letter to him: "This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works." (Titus 3: 8.) Surely you do not think that I would write to the Ephesians one time condemning good works, and write afterwards to them and also to Titus commending good works? The works that I condemned were dead works, such as circumcision; but God forbid that I should advise anyone against keeping all the commandments of the Lord Jesus Christ. Jesus said that he who would break one of the least of His commandments, and teach men to do so, the same would be called least in the Kingdom of Heaven. The World:--That is all, Paul. Latter-day Saints:--Perhaps you would like to hear the testimony of the Apostles John and James? The World:--Certainly, if they can give us any additional light on the subject. Latter-day Saints:--John, we would be pleased to have {363} you tell The World whether you consider good works essential to salvation. JOHN'S TESTIMONY. John:--I am more than pleased to speak on this important matter. As an Apostle of the Lord Jesus Christ, I taught the people to do the will of God as it had been laid down by the Savior. The World:--It is recorded in the Gospel which bears your name that Christ said, "God so loved the world that he gave his only Begotten Son, that whosoever believeth in him should not perish, but have everlasting life?" John:--That is correct. The World:--Did you not infer from that that all a man had to do in order to be saved was to believe in Christ? John:--I did not; for Christ, just a little while before, had said to Nicodemus, who knew that Jesus was a Teacher sent of God: "Except a man be born of water and of the Spirit, he cannot enter the kingdom of God." (John 3: 5.) There is something more than belief in those words. The World:--Did you not teach the people that the blood of Jesus Christ would cleanse them from all sin? John:--I did; but it was on the condition that they walked as Christ walked. This is what I said: "If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." (I John 1: 7.) After Christ had taught us the principles of the Gospel, He said to us: "If ye know these things, happy are ye if ye do them." (John 13: 17.) Again He said to us: "Verily, verily, I say unto you, He that believeth on me the works that I do shall he do also." (John 14: 12.) The Lord gave me a vision when I was on the Isle of Patmos: "and I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." (Rev. 20: 12.) In the face of all these things, how could I believe that belief alone in Christ was all that was necessary for salvation? The World:--The witness is excused. TESTIMONY OF JAMES. The World:--James, were you commissioned by the Lord Jesus Christ to preach His Gospel? James:--I was. {364} The World:--Did you not teach the people that all that was necessary in order to attain to salvation was belief in the Lord Jesus Christ? James:--How dare I teach such doctrine when the Lord had instructed us to teach them to observe all things whatsoever He had commanded us? The World:--Then, you believe that in order for a man to procure salvation he must have works with his faith? James:--I do most assuredly. I taught the people that faith without works is dead. Surely you have read my epistle, wherein I said: "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. * * * But wilt thou know, O vain man, that faith without works is dead? * * * For as the body without the spirit is dead, so faith without works is dead also." (James 2: 14-18, 20, 26.) The World:--This is certainly strange doctrine to us. We have been taught from childhood that all we had to do to be saved was to believe in the Lord Jesus Christ. James:--You say that that is what the preachers have taught you? The World:--It is. The only gospel that we have been taught is the gospel of Belief Alone. We have never been taught that we had to do anything towards our salvation. James:--You have been deceived by false teachers, whom Paul prophesied would rise up in the last days. Here is the prophecy: "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth and shall be turned into fables." (II Timothy 4: 3, 4.) The World:--Paul truly prophesied as you have said; but do you think his prophecy applies to the preachers of the present time? James:--I would prefer that you answer that question yourselves. I believe that I can make this matter very plain to you. Supposing a man were to come to you at the present time and tell you that good works were not at all essential to {365} salvation, that all you had to do to be saved was to believe in the Lord Jesus Christ; and after he had gone out three Apostles of the Lord Jesus should come in and tell you that belief alone would not save you, that you would have to couple works with your faith, which of these men would you believe? The World:--That scarcely needs an answer: we would, of course, believe the Apostles. James:--I thought as much. Well, Paul, John and I have told you, just as plainly as it is possible for us to do, that belief alone will not save you: that you must have works as well as faith. And as you have told me that you believe our words, I would advise you, if you do not wish to deceive yourselves, to be doers of the word, as well as hearers of it. The World:--Thank you, James. That is all. Latter-day Saints:--The words of the Apostles are very plain, indeed; James told us that what the spirit is to the body so works are to faith; and that as the body without the spirit is dead, so faith without works is dead also. We would advise you to accept the teachings of Christ and of His inspired Apostles. The World:--In the face of all these Scriptures, we cannot see how our preachers can teach that good works are not essential to salvation. Latter-day Saints:--We are not at all surprised at their doing so. If the Scriptures are to be fulfilled, we must expect to see men arise speaking perverse things, and drawing away disciples after them. It has been clearly proven that Christ and His Apostles taught that men would have to couple good works with their faith if they expected to get salvation. Now, any doctrine contrary to the teaching of Christ and His Apostles is the doctrine of men. But as it was in the days of the Savior, so it is today. Christ said of the people in His day: "This people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. But in vain they do worship me, teaching for doctrines the commandments of men." (Matt. 15: 8, 9.) The World:--We are very thankful to you for calling our attention to these plain and precious truths, and the next time that we are visited by our ministers we will request them to tell us who gave them authority to preach that good works are not essential to salvation, when the Lord Jesus Christ and His Apostles taught that they are. For our ministers have most assuredly taught us that the Lord would not accept of any good works that we might do. Latter-day Saints:--Then He has changed since the days {366} of the early Apostles. Do you not remember what happened to Cornelius? Cornelius was not like the people of the present day, for he believed in having good works with his faith; and instead of the Lord being displeased with him for performing good works, He sent an angel from heaven to tell him that his prayers and his alms had come up for a memorial before God. (Acts 10: 4.) Now, if all the ministers in the world told you that good works are not essential to salvation, all you would have to do would be to turn to this Scripture, and there you could show them how the Lord had so approved of a man's good works that He sent an angel from heaven to tell him that He had accepted of them, and to tell him of other things which were necessary for him to do. And, if that were not sufficient, you could refer them to the writings of the Apostle Peter, who said: "And besides this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ." (II Peter 1: 5-11.) IV.--REPENTANCE. The World:--You say, Faith in God and in His Son Jesus Christ is the first principle of the Gospel, and the second is Repentance? Latter-day Saints:--Yes, the second principle of the Gospel is repentance. The World:--What do you understand the term repentance to mean? Latter-day Saints:--Repentance is a deep, sincere, heartfelt sorrow for sin, producing a reformation of life. It is, in a word, ceasing to do evil and learning to do well. Here is the Apostle Paul, who will be pleased to speak upon this important subject. TESTIMONY OF PAUL. Paul:--I speak from experience concerning this most essential {367} principle of the Gospel of Christ. I was, as you all know, a most unrelenting persecutor of the Saints. I had even gone so far as to assent to the death of the faithful Stephen. I was on my way to Damascus, with letters from the high priest, authorizing me to bring bound to Jerusalem all those whom I found professing faith in Jesus Christ. I verily believed that I was doing God service. As I neared Damascus, the Lord checked me in my evil course and called me to repentance. He declared that by persecuting His saints I was persecuting Him, and told me to desist from my ungodly work. On hearing the word of the Lord, my soul was rilled with remorse, and I immediately turned round and, by a life consecrated to Christ and His cause, sought to atone for my past offences. The World:--Was it the Lord, then, who led you to repentance? Paul:--It was, for repentance is one of the most precious gifts of God to men. Through the atonement of the Lord Jesus Christ that choice gift has been purchased for poor, fallen humanity. But, I would have you understand, that God is jealous of all His gifts. He does not bestow them where they would not be appreciated. Repentance, like every other gift of God, has been promised to men on certain conditions. The World:--Please tell us what these conditions are. Paul:--One of the conditions is that men will manifest a desire to cease from sin, and to work righteousness in the sight of God. The Lord, speaking through Isaiah the prophet, made a promise unto the children of men that if they would seek Him they would find Him, and that if they would forsake their evil ways and thoughts and turn unto Him, He would pardon their transgressions. I quote from the writings of the prophet: "Seek ye the Lord while he may be found, call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon." (Isaiah 55: 6, 7.) Thus we see that the gift of repentance is promised men on condition that they seek the Lord and forsake their evil ways and thoughts. The Lord has assured us that He has no pleasure whatever in the death of a sinner. Speaking to the house of Israel by the mouth of the Prophet Ezekiel, He said: "Say unto them, as I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?" "Again, when I say unto {368} the wicked, Thou shalt surely die; if he turn from his sin, and do that which is lawful and right; if the wicked restore the pledge, given again that he had robbed, walk in the statutes of life, without committing iniquity; he shall surely live, he shall not die. None of his sins that he hath committed shall be mentioned unto him: he hath done that which is lawful and right; he shall surely live." (Ezek. 33: 11, 14-16.) But, behold, a greater than Ezekiel has testified to the same thing. Here are the words of Jesus Christ, the Author of eternal salvation: "I came not to call the righteous, but sinners to repentance." (Luke 5: 32.) "I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance." (Luke 15: 7.) The World:--Thank you, Paul, for your testimony. Latter-day Saints:--We have another witness who was called by the Lord to preach repentance to the people of his generation. The World:--We are ready to listen to his testimony. TESTIMONY OF NOAH. The World:--What is your name? Noah:--My name is Noah. The World:--Were you called by the Lord to preach repentance unto the people in your day? Noah:--I was. The Lord beheld that the wickedness of the children of men was great upon the earth. They had entirely turned away from the holy commandments which had been delivered unto them. They took pleasure in all manner of wickedness and abominations. They were, as are millions of the human family at the present time, "lovers of pleasure more than lovers of God." The Lord saw that the imaginations of their hearts were evil continually, and that they would surely perish if they did not turn from their wicked, reprobate ways. Therefore, He called me to be a preacher of righteousness, and commissioned me to go forth and cry repentance unto that wicked and perverse generation. I was commanded to build an ark, into which I was to take all those who would hearken unto my words and turn unto the Lord. I was obedient unto the heavenly commandment, and went forth among the people, crying repentance unto them, and warning them to flee from the wrath to come. I preached not alone by precept, but by my works also. I immediately set to work to construct the ark, and during the one hundred {369} and twenty years while the ark was being prepared, I cried aloud and spared not. O, how my soul was grieved when I beheld the hardness of the hearts of the people, for I knew that God would not be mocked, that He would not strive with them forever, but that He would surely destroy them if they did not repent of their sins. The World:--What success did you meet with, Noah, in your preaching? Noah:--Practically none. My words seemed to them as idle tales. They spurned the message which I brought them from their merciful Creator. They ate, they drank, they bought, they sold, they married and were given in marriage up till the very day that I and my family--eight souls in all--entered the ark, and the Lord shut the door. Even now, I fancy I can hear their scoffs and scorns, their mockings and derisions, as we bade them a last farewell till we would meet them at the judgment bar of God. Then was the word of the Lord fulfilled, and His righteous judgments were poured out upon those wicked people and they perished from the earth. (Gen. 6: 7.) And now, in closing my testimony, I will say to you, that God has not changed: He is the same yesterday, today and forever; He does not look upon sin with the least degree of allowance, and just as sure as God is God, so sure will His judgments come upon the inhabitants of the earth in these latter-days if they do not repent and turn from their transgressions. "Except ye repent, ye shall all likewise perish. (Luke 13: 3.) The World:--That is all, Noah. Latter-day Saints:--We now most respectfully ask you to listen to the testimony of another servant of the Lord. ABRAHAM'S TESTIMONY. The World:--What is your name? Abraham:--My name is Abraham. The World:--Are you prepared to give testimony concerning the matter which is before us? Abraham:--I am. The World:--We will listen to your testimony. Abraham:--It grieves me to have to report that the inhabitants of the cities of Sodom and Gomorrah failed to profit by the sad fate which befell the people in the days of Noah. With the history of the past before them, showing clearly God's hatred of sin, they added day by day to the cup of their iniquities. Their abominations at last became unbearable to the Lord, and He decreed that He would destroy them from {370} the face of the earth. I shall never forget the day that the Lord came to me in Mamre and informed me of His intention of destroying the cities of the plains and the inhabitants thereof. My soul was filled with sorrow, nevertheless I knew that all the judgments of the Lord were just. I besought Him to grant me favor in His sight, which He did. I asked Him if He would spare the city of Sodom provided fifty righteous souls were found there. He promised me that He would spare the city if it contained fifty righteous inhabitants. But alas! that number could not be found. I plead with the Lord again and again, and He finally consented to turn away His judgments from Sodom if ten God-fearing persons were found in the city. But ten such persons could not be found, and the Lord in His anger destroyed the inhabitants of those wicked cities and thus blotted out their iniquity from before His face. (Gen. 18: 19.) And as He spared not the cities of the plains, neither will He spare any other city or nation that forgets God. As Noah said, so say I, Woe unto the inhabitants of the earth if they do not repent. Behold, ere they are aware, the Spirit of God will cease to strive with them, and they shall, by their ungodly deeds, bring upon themselves swift destruction. The World:--We have listened with interest to your testimony, Abraham. You are excused. Latter-day Saints:--We will now introduce a witness who will show you the great blessings which came to the people of Nineveh when they turned from their evil ways and began to work righteousness in the sight of the Lord. TESTIMONY OF JONAH. The World:--What is your name? Jonah:--My name is Jonah. The World:--Were you called by the Lord to preach repentance? Jonah:--I was. The word of the Lord came to me on one occasion, saying: "Arise, go to Nineveh, that great city, and cry against it; for their wickedness is come up before me." (Jonah 1: 2.) The World:--Did you do as the Lord commanded you? Jonah:--I did not. I went down to Joppa, and there took ship for Tarshish. The Lord punished me for my disobedience, and then He said unto me the second time, "Arise, go unto Nineveh, that great city, and preach unto it the preaching that I bid thee." (Jonah 3: 2.) So I did as the Lord commanded me. As I entered the city I began to cry aloud, "Yet forty days, and Nineveh shall be overthrown. So the {371} people of Nineveh believed God and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them. For word came unto the king of Nineveh, and he arose from his throne, and he laid his robe from him, and covered him with sackcloth, and sat in ashes. And he caused it to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor beast, herd nor flock, taste any thing; let them not feed, nor drink water: but let man and beast be covered with sackcloth, and cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that is in their hands. Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not? And God saw their works, that they turned from their evil way; and God repented of the evil, that he had said that he would do unto them; and he did it not." (Jonah 3: 5-10.) Latter-day Saints:--The next witness whose evidence we desire you to hear is John, the forerunner of Christ. TESTIMONY OF JOHN. The World:--Your name is John? John:--It is. The World:--Were you called by the Lord to preach repentance to the people of your generation? John:--I was. I was sent before the Lord to prepare His way. I called upon the people to repent of their sins, for the Kingdom of Heaven was at hand. (Matt. 3: 1, 2.) The World:--Were you able to bring many to repentance? John:--Yes, many people of Judaea and Jerusalem, upon hearing the proclamation, repented, came forward and confessed their sins, and were baptized in the river Jordan. (Mark 1: 5.) The World:--Are we to understand that confession of sins is essential? John:--Such has been the teaching of the servants of the Lord in every dispensation. Without confession of sins repentance is incomplete. Here are the words of the inspired teachers: "He that covereth his sins shall not prosper, but whoso confesseth and forsaketh them shall have mercy." (Prov. 28: 13.) "If we say that we have no sin we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (I John 1: 8, 9.) But confession should be accompanied with a promise and determination to sin no more. To confess his sins before God will not {372} benefit a man unless his confession is accompanied with a determination to sin no more. He must covenant with the Lord that he is willing to forsake sin, and that in future he will, with His Divine assistance, yield to no evil, but will shun the very appearance of it, and keep himself unspotted from the world. God cannot be deceived, and He will not pardon those who merely confess their sins, and still make no effort to forsake them. The World:--Repentance is, therefore, conditional? John:--It is. Men must be willing to confess their sins and to forsake them. They must also be willing to forgive others. In fact, Christ told the people that His Father would not forgive them their trespasses if they in their hearts failed to forgive those who trespassed against them. These are His words: "If ye forgive men their trespasses, your Heavenly Father will also forgive you; but if ye forgive not men their trespasses, neither will your Father forgive your trespasses." (Matt. 6: 14, 15.) And this forgiveness must be without limit. On one occasion Peter asked the Lord, "How oft shall my brother sin against me, and I forgive him, till seven times?" The Master answered, "I say not unto thee, until seven times; but until seventy times seven." On another occasion He taught the disciples, saying, "If thy brother trespass against thee, rebuke him, and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee saying, I repent, thou shalt forgive him." (Luke 17: 3, 4.) Nowhere are repentance, confession and forgiveness more beautifully portrayed than in Christ's parable of the prodigal son. After having wasted his substance in riotous living, and being brought down so low that he had to satisfy his hunger with swine's food, the prodigal at last came to himself. He thought of his father's home in which he had spent so many happy years, of the good things of the earth with which the tables had always been laden, of the hired servants who waited upon the family. The spirit of repentance entered his heart, and springing to his feet he exclaimed, "I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son: make me as one of thy hired servants. * * * But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him. * * * And the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: and bring hither the fatted calf and kill it; {373} and let us eat, and be merry: for this my sen was dead, and is alive again; he was lost, and is found." (Luke 15: 18-20, 21-24.) In this parable is clearly exhibited the love and mercy of God. Verily, he that cometh to Him shall in nowise be cast out. The World:--We will excuse the witness. Latter-day Saints:--This is our case. We believe we have proved most conclusively that repentance is essential to salvation. "For this ye know," said the apostle, "that no whoremonger, nor unclean person, nor covetous man who is an idolater, hath any inheritance in the Kingdom of Christ and of God." (Eph. 5: 5.) The Lord has also said by the mouth of John the Revelator: "The fearful, and unbelieving, and the abominable, and murderers, and whoremongers, and sorcerers, and idolaters, and all liars, shall have their part in the lake which burneth with fire and brimstone: which is the second death." (Rev. 21: 8.) We, therefore, say unto all men, "Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap." (Gal. 6: 7.) "We have pointed out all the prominent principles connected with true repentance. And it can easily be seen by every honest heart, that God requires mankind to seek diligently to discern good from evil, and to ascertain what sins and evils they are guilty of; to be exercised with a Godly sorrow that they have ever sinned against so great and good a Being as God; to make suitable confession before God, for all past sins committed; and such a confession must be accompanied with a solemn covenant or promise to sin no more; and the heart should be fixed and immovable in this covenant. All persons who will do these things will have a measure of the Spirit of Christ resting upon them, imparting humility, and meekness, and lowliness of heart. But still this repentance does not guarantee to them a remission of sins; it only prepares the heart to obey properly a great and holy ordinance which God has instituted expressly for the remission of sins. We mean the ordinance of baptism." V.--WATER BAPTISM. The World:--Do you believe and teach that water baptism is essential to salvation? Latter-day Saints:--We do. Water baptism was commanded by the Lord, and we do not teach people that they can get into the Kingdom of Heaven by breaking the Lord's commandments. The World:--Well, we have been taught that baptism is {374} not at all essential to salvation, that it is simply an outward sign of an inward grace. Latter-day Saints:--Baptism was instituted before the foundation of the world. It is an ordinance of the everlasting Gospel, and by obedience to that ordinance, coupled with faith, and sincere repentance, the Lord has promised mankind a remission of their sins. "We have the testimony of many eminent writers that baptism was practiced by the Jews, as a religious ceremony, ages anterior to the birth of our Savior. It is said that the Jews not only circumcised, but baptized all new converts to their faith; and that in the days of Solomon great numbers were proselyted from the surrounding nations, and were baptized. It is by some supposed that the Jews, before Christ, did not baptize those of Jewish descent, but only such as were proselyted from foreign nations. But it is certain that baptism was administered, under the law of Moses, unto numerous multitudes of Jews; for John the Baptist, who was the legal heir of the Aaronic Priesthood, through the lineage of his fathers, did administer this rite to thousands of the Jews for the remission of their sins; and this, too, at a time when the law of Moses was in full force. Even Jesus Himself had not yet been baptized. None of the old institution was yet abolished; and no new institutions were, as yet, introduced. And while under the strictest obligations to keep the old law, John was baptizing; and there went out to him Jerusalem and all Judaea, and all the region round about Jordan, and were baptized of him in Jordan, confessing their sins." (Matt. 3: 5, 6.) We ask you to hear the testimony of Paul on this subject. The World:--We will be pleased to hear the Apostle's evidence. PAUL'S TESTIMONY. The World:--Paul, did you teach the people that water baptism was practiced by the Israelites before the days of John the Baptist? Paul:--I did. Water baptism is one of the ordinances of the Gospel--the true Gospel, which embraces one Lord, one faith and one baptism. That Gospel was preached to the people in the days of Abraham; and also to the Israelites under Moses. Have you not read what I wrote to the Galatians, the Hebrews and the Corinthians concerning this matter? I quote from my epistles: "And the scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham, saying, In thee shall all nations be blessed." (Gal. 3: 8.) "For unto us was the Gospel preached, as well {375} as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it." (Heb. 4: 2.) "Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; _and were all baptized unto Moses in the cloud and in the sea_." (I Cor. 10: 1, 2.) The World:--Paul, you have clearly proved the antiquity of baptism. We will excuse you for the present. Latter-day Saints:--We can prove to you beyond the possibility of doubt that water baptism is essential to man's salvation. As you know, nearly all the Christian sects believe in and practice some form of baptism, but, with two or three exceptions, none of them believe that that ordinance aids, even in the slightest degree, in the salvation of the souls of men. This is a mistake. Baptism is one of the first ordinances of the Gospel, and is as essential to man's salvation as any other ordinance that God has ever revealed. The World:--We are ready to hear your witnesses on this matter. Latter-day Saints:--The first witness that we will introduce is John the Baptist. TESTIMONY OF JOHN. The World:--Your name is John? John:--It is. The World:--You told us on a former occasion that you were called of God to go before Christ and prepare His way. John:--That is correct. You will find it so recorded in John's Gospel. (John 1: 6.) The World:--What did God command you to preach to the people? John:--Repentance and water baptism. The World:--You say that God sent you to baptize with water? John:--He did. It is recorded in the scriptures: "And I knew him not: but he that sent me to baptize with water, the same said unto me, Upon whom thou shalt see the Spirit descending, and remaining on him, the same is he which baptizeth with the Holy Ghost." (John 1: 33.) The World:--What did you tell the people was the object of water baptism? John:--I told them that it was for the remission of sins. Mark and Luke bear me witness. The former says: "John did baptize in the wilderness, and preach the baptism of repentance for the remissions of sins." (Mark 1: 4.) Luke {376} says: "And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins." (Luke 3: 3.) The World:--After what manner did you baptize? John:--As I was commanded by the Lord--by immersion. I took the repentant believers down to the river Jordan, and there I baptized them by immersing them in the water. The World:--Then you do not believe in infant sprinkling? John:--I do not. It is contrary to the teaching of Christ and His Apostles. There was but one form of baptism known to them, that was baptism by immersion for the remission of sins. On one occasion when people applied to me for baptism, I had to take them to Aenon, near to Salim, "_because there was much water there_." (John 3: 23.) Had I considered sprinkling just as acceptable to God as immersion, I would not have taken the people to Aenon to be baptized. The World:--You baptized Jesus Christ? John:--I did. The World:--When Christ applied to you for baptism what did you say? John:--I said, "I have need to be baptized of thee, and comest thou to me?" Then Jesus said to me, "Suffer it to be so now: for thus it becometh us to fulfill all righteousness." (Matt. 3: 14, 15.) The World:--You say that Christ requested you to baptize Him in order that He might fulfill all righteousness? John:--He did. And if the Son of God, being holy, had need to be baptized with water that He might fulfill all righteousness, how much more need have mortal men, they being unholy, to be baptized? According to the words of the Savior a man cannot fulfill all righteousness if he fails to comply with the ordinance of baptism. I told the Pharisees and lawyers that they had rejected the counsel of God against themselves by not being baptized. (Luke 7: 30.) And as it was in those days, so it is today--all those who slight this command of the Lord, and refuse to be baptized by immersion for the remission of their sins, will, like the Pharisees and lawyers, reject the counsel of God against themselves. The World:--The witness is excused. (To the Latter-day Saints.) When was the method of baptism changed? Latter-day Saints:--In the third century after Christ, in the case of a man named Novatian. Gahan, a Catholic historian, writing of him, says: "Having embraced the faith, he continued a catechumen, till, falling dangerously ill, and {377} his life being despaired of, he was baptized in bed, not by immersion, which was then the usual method, but by infusion, or pouring on of water." The World:--Who is your next witness? Latter-day Saints:--Our next witness is the Jewish ruler Nicodemus. TESTIMONY OF NICODEMUS. The World:--Nicodemus, had you an interview with Christ? Nicodemus:--I had. I called upon Him one night and said to Him, "Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest except God be with him." (John 3: 2.) The World:--What did Christ say in reply? Nicodemus:--He told me that I would have to be born again--born of water and of the Spirit. He spoke most emphatically concerning this matter, saying, "Verily, verily, I say unto thee, _except a man be born of water and of the Spirit_, he cannot enter into the Kingdom of God." (John 3: 5.) The World:--What did you interpret the words "born of the water and of the Spirit" to mean? Nicodemus:--I interpreted them to mean the baptism of water and of the Holy Spirit. Christ was born of the water and of the Spirit when He was baptized; His disciples were born of the water and of the Spirit, and the Savior declared that except a man receive this new birth he cannot enter the Kingdom of God. The World:--We have been taught that the water which Jesus spoke of was the word of God. Nicodemus:--He did not tell me that. I am sure that if Christ had meant the word of God He would have said so. Christ did not say one thing and mean another. Why should men put false sentiments into the mouth of the Son of God? That you may see the absurdity of this interpretation which men have put upon the words of Christ, I will make a few quotations from the scriptures, substituting the words "word of God" for the word "water": "And Jesus when he was baptized, went up straightway out of the word of God." "And John was baptizing in Aenon near to Salim, because there were much words of God there." "And he commanded the chariot to stand still: and they went down both into the word of God. * * * And when they were come up out of the word of God." u Then answered Peter, Can any man forbid the word of God, that these should not be baptized." {378} "That he might sanctify and cleanse it with the washing of the word of God by the word." The World:--This certainly makes the interpretation appear most absured. But, do you consider water baptism essential to salvation? Nicodemus:--I do, most assuredly. I am aware that this doctrine sounds as strange to the people in these days as it did at first to me. But it is, nevertheless, true. It was not Christ's doctrine, it was the doctrine of the Father who had sent Him, and who had sent John also with a similar message. "My doctrine is not mine," said the Savior, "but his that sent me. If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7: 16, 17.) Again He said, "For I have not spoken of myself; but the Father which sent me, he gave me a commandment what I should say and what I should speak. And I know that his commandment is life everlasting; whatsoever I speak, therefore, even as the Father said unto me, so I speak." (John 12: 49, 50.) Therefore, when Christ impressed upon me the necessity of a new birth, of the water and of the Spirit, He taught me a commandment which He had received from His Father, and which He said was life everlasting. I am surprised that anyone possessed of ordinary intelligence could think for a moment that God, the fountain of all truth and wisdom, would send His Son down to the earth to teach the children of men ordinances which were not necessary for them to observe. Nor can I think of anything more foolish than for Christ to send out missionaries into the world to teach people to observe an ordinance, which, when they had obeyed it, they were no better off than they were before. How dare anyone charge the Almighty with such folly? The World:--We have no further questions to ask the witness. Latter-day Saints:--Our next witness is the Apostle Peter. PETER'S TESTIMONY. The World:--Were you commissioned by the Lord Jesus Christ to preach His Gospel? Peter:--I was. In sending His Apostles forth to preach the Gospel, the Lord said unto them, "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and {379} lo, I am with you alway, even unto the end of the world." (Matt. 28: 19, 20.) The World:--Baptism is, therefore, a commandment of the Lord? Peter:--It is, and Christ has said, that he that breaks one of the least of His commandments and teaches men to do so, the same shall be called the least in the Kingdom of Heaven. (Matt. 5: 19.) The World:--Do you believe water baptism to be essential to man's salvation? Peter:--I do. If it had not been so considered by Christ, He would not have commanded us to preach it. Why send us out to tell people to observe an ordinance of the Gospel which it mattered not with God whether they observed or not? That would not give the Lord credit for possessing as much intelligence as men; for no man among you would command his servants to do a certain work when it mattered not whether it was done or left undone. If baptism is not essential to salvation, then it was needless on the part of Christ to command His Apostles to preach it. It was a waste of time for us to do so, for while we were preaching baptism and administering the ordinances we could have employed the time in preaching principles which are essential to men's salvation. You will observe, Christ told us to baptize the people in the name of the Father, and of the Son and of the Holy Ghost. Now, do you think for a moment that we would have used the names of the Holy Trinity in an ordinance in which there was no profit? Did Christ not know that it was written in the Scriptures, "Thou shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain." If you say that baptism is not essential to salvation, you make the Savior of the world a transgressor of God's holy commandment, for what could be more vain than to use the names of the Holy Trinity in an ordinance in which there were no virtue, no salvation? The World:--You, therefore, taught the people that it was necessary for them to be baptized? Peter:--I did. With the rest of the Apostles I stood up on the day of Pentecost before a great multitude of people and declared unto them the message of life and salvation which Christ had given us to deliver. We spoke under the inspiration of the Holy Ghost, and thousands of people were pricked in their hearts, and cried out saying, "Men and brethren, what shall we do?" The World:--What did you tell them? {380} Peter:--I said unto them, "Repent and be baptized every one of you in the name of Jesus Christ _for the remission of sins_, and ye shall receive the gift of the Holy Ghost." (Acts 2: 38.) The same day three thousand souls were added to the Church. There was a most devout man named Cornelius, who resided in Caesarea, who prayed to God constantly and gave much alms to the people. His prayers and alms came up as a memorial before God, and He sent an angel to Cornelius to tell him to send for me to Joppa, and that I would tell him words whereby he and his house should be saved. Now, you will remember, that a short time previous to this I had taught thousands of people baptism for the remission of sins. If I had taught them false doctrine do you think the Lord would have sent an angel to Cornelius to advise him to send for me to teach him the plan of salvation? I told Cornelius the same things that I declared to the people on the day of Pentecost, and commanded him and his household to be baptized in the name of the Lord. (Acts 10: 48.) The World:--That is all, Peter. Latter-day Saints:--We now submit for your consideration the testimony of the Apostle Paul. PAUL'S TESTIMONY. The World:--What is your belief concerning water baptism? Paul:--I believe and have taught that it is an essential ordinance of the Gospel of Jesus Christ. When Jesus appeared to me on the way to Damascus, He called me to repentance and told me to go into Damascus and that I would there be told of all things that were commanded of me to do. The Lord then instructed His servant Ananias to go to me and to tell me to _arise and be baptised and wash away my sins_, calling on the name of the Lord. (Acts 22: 16.) So, you see, baptism for the remission of sins is not my doctrine, but the Lord's. So important is this ordinance in the sight of the Eternal Father that He withheld the Holy Ghost from twelve devout Ephesians until I had re-baptized them. They had been baptized previously, but not by one holding authority from God, and so their baptism was not valid in His sight. How dare I teach the children of men that baptism is not essential to salvation when He who spake as never man spake had declared, "Except a man be born of water and of the Spirit he cannot enter into the Kingdom of God." The World:--We will excuse the witness. Latter-day Saints:--We have adduced enough evidence to {381} convince every fair-minded person that water baptism is essential to his salvation. We have shown that it was instituted by the Lord from the beginning of the world for the remission of sins. The Israelites received the ordinance under the hands of Moses, and were all baptized in the cloud and in the sea. John, the forerunner of Messiah, was sent by God to _preach baptism for the remission of sins_. He baptized multitudes of people in the river Jordan _for the remission of their sins_. Christ the Son of God received baptism at the hands of John in order that He, too, might _fulfill all righteousness_. Jesus told the Jewish ruler that except a man were _born of water and of the Spirit_ he could not enter the Kingdom of God. He commanded His disciples to "Go and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost." Peter, while preaching under the influence of the Holy Ghost, told the people on the day of Pentecost to repent and _be baptized in the name of Jesus Christ for the remission of their sins_. The Lord Himself sent Ananias to Saul of Tarsus to tell him to arise and _be baptised and wash away his sins_. We preach the same doctrine that was taught by Christ and His Apostles, and say unto you, "Repent and be baptized every one of you in the name of Jesus Christ, _for the remission of sins_, and ye shall receive the gift of the Holy Ghost." VI.--THE HOLY GHOST. The World (to the Latter-day Saints):--According to the doctrine of your Church a man must be born of water and of the Spirit before he can enter the Kingdom of God. Latter-day Saints:--In this we simply reiterate what Jesus said to the anxious Jewish ruler, Nicodemus. These are His words: "Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the Kingdom of God." (John 3: 5.) These are the words of the Son of God, and whenever He speaks all discussion should be closed. The World:--You explained to us in the last examination that being born of the water means being baptized in water: what are we to understand by being born of the Spirit? Latter-day Saints:--To be born of the Spirit means to be baptized with the Holy Ghost. All men must receive these two baptisms before they can become the sons of God. By being born of the flesh we become the sons of men: by being born of the water and of the Spirit we become the sons of God. We desire you to hear the testimony of John the Baptist on this important matter. {382} TESTIMONY OF JOHN THE BAPTIST. The World:--John, you told us on two former occasions that you were sent of God to prepare the way for His Only Begotten Son. What did you teach the people they had to do in order to be accepted of the Lord and admitted into His Kingdom? John:--I told them that they would have to repent, and be baptized in water for the remission of their sins. I promised the people that, if they would do these things, when Christ would come He would baptize them with a higher baptism--the baptism of the Holy Ghost and of fire. (Matt. 3: 11.) The World:--You baptized the Christ? John:--I did. The ordinance was performed in the river Jordan. As soon as Jesus came up out of the water the heavens were opened and the Spirit of God descended like a dove and rested upon Him, and then was heard the voice of God out of heaven, saying, "Thou art my beloved Son, in whom I am well pleased." (Mark 1: 9-11.) Thus was Jesus born of the water and of the Spirit, and all men must follow the example of the Redeemer of the world if they expect to become heirs of God and joint heirs with Jesus Christ. The World:--Did you promise the Holy Ghost to all those whom you baptized? John:--I did. I said to them, "I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire." (Matt. 3: 11.) The World:--You are excused, John. Latter-day Saints:--Our next witness is the Apostle John. TESTIMONY OF THE APOSTLE JOHN. The World:--You are an Apostle of the Lord Jesus Christ? John:--I am. The World:--John the Baptist promised those who believed in Christ and who had repented and been baptized for the remission of their sins that the Messiah would baptize them with the Holy Ghost and with fire. Did you receive that higher baptism? John:--I did, but not until Christ had fulfilled His mission and had returned to His Father. While the Savior was with us He was our Teacher, our Guide and our Comforter; but when He ascended up on high we received from the Father the other Comforter, the Holy Ghost, who was to {383} abide within us forever. During His sojourn with us, Jesus referred quite often to the Divine Spirit which His Father would confer upon us after His departure. On different occasions He said to us: "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." (John 14: 26.) "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." (John 15: 26.) "Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you." (John 16: 13, 14.) "And when they bring you unto the synagogues, and unto the magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: for the Holy Ghost shall teach you in that same hour what ye ought to say. (Luke 12: 11, 12.) "Nevertheless I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you." (John 16: 7.) "And, behold, I send the promise of my Father unto you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high." (Luke 24: 49.) The World:--How was the Holy Ghost conferred upon the people? John:--Through prayer and by the imposition of hands. The World:--Did you receive the Holy Ghost in this manner? John:--I did, and so did the rest of the Apostles. Jesus said to us, "And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever." (John 14: 16.) He led us out as far as Bethany, where He lifted up His hands and blessed us; He then breathed on us, and said, "Receive ye the Holy Ghost." (Luke 24: 50; John 20: 22.) The World:--That is all, John. Latter-day Saints:--Our next witness, the Apostle Peter, is ready to be examined. The World:--We will listen to his testimony. PETER TESTIFIES. The World:--Did you also receive from Christ the promise of the Holy Ghost? {384} Peter:--I did. After His resurrection, the Lord appeared to us as we were assembled together, and commanded us that we should not depart from Jerusalem, but wait for the promise of the Father, "which," said He, "ye have heard of me. For John truly baptized with water; but ye shall be baptized with the Holy Ghost not many days hence." (Acts 1: 4, 5.) The World:--When did you receive the gift of the Holy Ghost? Peter:--On the day of Pentecost. The Apostles were assembled together, and suddenly there came a sound from heaven as of a rushing mighty wind, and it rilled all the house where we were sitting. And there appeared unto us cloven tongues like of as fire, and it sat upon each of us. And we were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave us utterance. (Acts 2: 2-4.) The World:--Were the Apostles the only ones who received the Holy Ghost? Peter:--They were not. The Lord is not a respecter of persons; in every nation he that feareth God and keepeth His commandments is accepted of Him. John assured all his baptized converts that they would receive the baptism of the Holy Ghost. After being endowed with the Divine Spirit, the Apostles stood up before a great multitude of people and bore witness of the resurrection of Christ. Thousands of people, on beholding the glorious outpouring of the Holy Ghost, and perceiving the power by which we spake, were pricked in their hearts, and cried out, "Men and brethren, what shall we do?" This is what I said unto them, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call." (Acts 2: 38, 39.) The World:--Did Christ give you authority to confer the Holy Ghost upon those who believed on your words and obeyed the Gospel? Peter:--He did, and also to the other Apostles. He said to us: "But ye shall receive power, after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth." (Acts 1: 8.) After His resurrection the Lord appeared unto us and commissioned us to go forth and preach the Gospel. "Go ye into all the world," said He, "and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that {385} believeth not shall be damned. And these signs shall follow them that believe; in my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover." (Mark 16: 15-18.) The World:--Did the people who accepted the Gospel of Christ in the days of your ministry receive the gift of the Holy Ghost? Peter:--They did. The Lord confirmed the words of His servants by pouring out His Holy Spirit upon those who repented of their sins and who were baptized by Divine authority for the remission of their sins. The World:--How was the Holy Ghost conferred? Peter:--By prayer and by the imposition of the hands of authorized servants of God. The World:--Can you refer us to an occasion when the Holy Ghost was given to believers? Peter:--On one occasion Philip went down to Samaria and preached the Gospel to the inhabitants of that city. "And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them; and many taken with palsies, and that were lame, were healed. * * * When they believed Philip preaching the things concerning the Kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." (Acts 8: 5-7, 12.) While Philip had authority to preach the Gospel, and also to baptize, he did not have authority to confer the Holy Ghost. He, therefore, sent word to the Apostles at Jerusalem, acquainting them of the work which he had performed in Samaria, and requesting them to send men endowed with higher authority, to confirm the baptized converts and to pray for them that they might receive the Holy Ghost. John and I were sent down to Samaria, and when we met with the converts there we prayed for them, after which we laid our hands upon them, and the Holy Ghost came upon them. (Acts 8: 14-17.) The World:--We will now excuse you, Peter. The World:--We have been taught that the signs spoken of by Peter were only to follow the Apostles and the believers in that age; that they were given to assist in establishing Christianity; and that when Christianity became established they were done away with and were no longer needed. Latter-day Saints: We know that that is the teaching of {386} professed ministers of the Gospel, but it is in direct opposition to the teaching of Christ and His Apostles. "Christ places His preaching, believing, salvation, and the signs that were to follow, all on an equal footing; where one was limited, the other must be; where one ceased, the other did. If the language limits the signs to the Apostles, it limits salvation to them also. If no others were to have these signs follow them then no others were to believe, and no others were to be saved. If the language limits these signs to the first age or ages of Christianity, then it limits salvation to the first ages of Christianity, for one is as precisely as much limited as the other; and where one is in force, the other is; and where one ends, the other must stop. As well might we say, preaching of the Gospel is no longer needed; neither faith nor salvation; these were only given at first to establish the Gospel, as to say, the signs are no longer necessary, they were only given at first to establish the Gospel." The World--We will now excuse you, Peter. Latter-day Saints:--We have another witness, the Apostle Paul. The World:--We are ready to hear his testimony. TESTIMONY OF PAUL. The World:--Paul, after your conversion did you receive the gift of the Holy Ghost? Paul--I did. Ananias, being sent of the Lord, came to me in Damascus, and placing his hands upon me, said: "Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, has sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost." (Acts 9: 17.) The World:--Did anyone ever receive the Holy Ghost under your administration? Paul:--Yes, many. On one occasion, while Apollos was at Corinth, I passed through the upper coasts and came to Ephesus. There I found certain disciples who told me that they had been baptized. I asked them if they had received the Holy Ghost since they believed, and they answered that they had not--that they had not even heard of the Holy Ghost. I asked them with what baptism they had been baptized, and they replied, "Unto John's baptism." I told them that John verily baptized with the baptism of repentance, saying unto the people that they should believe on Him which should come after him, that is, on Christ Jesus. When they heard this, they were baptized in the name of the Lord Jesus. I {387} then laid my hands upon them and prayed for them that the Lord would bestow upon them His Holy Spirit. The Lord hearkened unto my prayer and acknowledged my administration, for the Holy Ghost came upon them and they spake with tongues and prophesied. (Acts 19: 1-6.) Timothy also received this precious gift by the laying on of my hands. (II Tim. 1: 6.) The World:--How does the Holy Ghost operate upon those who receive it? Paul:--In divers ways. "There are diversities of gifts, but the same Spirit. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; but all these worketh that one and the selfsame Spirit, dividing to every man severally as he will." (I Cor. 12: 4-11.) All these gifts, and many others, were enjoyed by the primitive Christians, and were inseparably connected with the true Gospel of Christ. The World:--Did you not write an epistle to the Corinthian saints in which you told them that the gifts of prophecy, tongues, etc., would cease? Paul:--I did. I told them that such gifts would cease when that which is perfect should come. I read from my epistle: "Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. * * * For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as I am known." (I Cor. 13: 8-10, 12.) I wrote an epistle to the Ephesians, in which I told them that the spiritual gifts which Christ had placed in His Church were to continue "_till we all come to the unity of the faith_." The following is an extract from my epistle: "Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men." "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of {388} the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ." (Eph. 4: 8, 11-13.) The World:--The witness is excused. (To the Latter-day Saints):--Do the members of your Church enjoy the gifts of the Holy Ghost? Latter-day Saints:--They do. "We believe in the gifts of the Holy Ghost being enjoyed now as much as they were in the days of the Apostles; we believe that the revelations of the Holy Ghost are necessary to organize the Priesthood; that no man can be called to fill any office in the ministry without it; we also believe in prophecy, in tongues, in visions, in revelations, in healings; and that these things cannot be enjoyed without the Holy Ghost; we believe that holy men of old spake as they were moved by the Holy Ghost, and that holy men in these days speak by the same power; we believe in its being a comforter and a witness-bearer; that it brings things past to our remembrance, leads us into all truth, and shows us of things to come; we believe that no man can know that Jesus is the Christ but by the Holy Ghost." The World:--Have you received authority from the Lord to confer the Holy Ghost upon those who comply with the laws and ordinances of the Gospel? Latter-day Saints:--We have. The authority was conferred upon Joseph Smith and Oliver Cowdery by the Apostles Peter, James and John. The World:--Have the gifts of the Holy Ghost been made manifest in this dispensation? Latter-day Saints:--They have. On the evening of March 27th, 1836, Joseph Smith met the quorums of the Priesthood in the Kirtland Temple and instructed them respecting the ordinance of the washing of feet, and in relation to the spirit of prophecy. He called upon the congregation to speak, and not to fear to prophesy good concerning the Saints; "for if you prophesy," said he, "the falling of these hills, and the rising of the valleys, the downfall of the enemies of Zion, and the rising of the Kingdom of God, it shall come to pass. Do not quench the Spirit, for the first one that shall open his mouth shall receive the Spirit of prophecy." Brother George A. Smith arose, and began to prophesy, when a noise was heard like the sound of a rushing mighty wind, which filled the temple, and all the congregation simultaneously arose, being moved upon by an invisible power; many began to speak in tongues, and prophesy; others saw glorious visions; and the Temple was filled with angels, which fact the Prophet declared to the congregation. The people of the neighborhood {389} came running together, hearing an unusual sound within, and seeing a bright light like a pillar of fire resting upon the Temple, and were astonished at what was transpiring." (Compendium pp. 267-8.) The World:--Do you promise the Holy Ghost to all those who repent and obey the Gospel which you preach? Latter-day Saints:--We do. In sending forth His servants in these last days to proclaim the glad tidings of the Gospel of peace, the Lord said: "Therefore go ye into all the world, and whatsoever place ye cannot go into ye shall send, that the testimony may go from you into all the world unto every creature. And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God's high priests; ye are they whom my Father hath given me--ye are my friends; therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost; and these signs shall follow them that believe. In my name they shall do many wonderful works; in my name they shall cast out devils; in my name they shall heal the sick; in my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak; and if any man shall administer poison unto them it shall not hurt them; and the poison of a serpent shall not have power to harm them. But a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world, for these things are given unto you for your profit and for salvation. Verily, verily I say unto you, they who believe not on your words, and are not baptized in water, in my name, for the remission of their sins, that they may receive the Holy Ghost, shall be damned, and shall not come into my Father's Kingdom, where my Father and I am. And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it." (Doc. and Cov. 84: 62-75.) All who will, with honest hearts, receive the message which we bear--the message that God the Father has in these last days restored through the ministration of angels, the everlasting Gospel--shall receive a testimony by the manifestations of the Holy Spirit of its Divine authenticity. And these manifestations shall be such as to give them perfect knowledge of its truth. VII. BAPTISM FOR THE DEAD. Latter-day Saints:--Before proceeding further, permit us {390} to ask you a question or two: Have we not proved, and that, too, beyond all controversy, that a living, active and abiding faith in God the Father, and in His Only Begotten Son, Jesus Christ, is indispensable to man's salvation? The World:--You have shown that, in order for a man to please God, not to mention being saved of Him, he must have faith in Him, and in His Son Jesus Christ, the Savior of the world. Latter-day Saints:--Have we not proven most conclusively that men must repent of their sins and turn away from their iniquities before they can gain access to the Kingdom of God? The World:--Sufficient evidence has been given to prove that sincere and genuine repentance must be exhibited in the lives of all men who hope for salvation, for the decree has gone forth that no unclean thing can enter the Kingdom of Heaven. Latter-day Saints:--Have we not proven that the proper mode of baptism is immersion, and that the object of baptism is for the remission of sins? The World:--The testimony of your witnesses in regard to the mode, object and essentiality of baptism cannot be refuted. Christ's answer to Nicodemus--"Except a man be born of water and of the Spirit he cannot enter the Kingdom of God"--should put an end to all discussion on that subject. Latter-day Saints:--Have we not proven that after a man has complied with the ordinance of baptism, he must receive the Holy Ghost by the laying on of the hands of authorized servants of God? The World:--Such was the practice in the primitive church. After baptism the Apostles confirmed the believers by the laying on of hands, with prayer, and conferring the Holy Ghost. Latter-day Saints:--These are the first principles of the Gospel of Christ, and the Apostle Paul has declared that "though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed." (Gal. 1: 8.) The World:--You have laid before us in a most clear and convincing manner the plan of salvation. Permit us now to ask you, What is to become of those who have died in ignorance of the Gospel of Christ? Latter-day Saints:--Our reply to that question is this: God is a God of mercy and justice. He does not seek a crop where there has been no seed sown. All those who have died {391} in ignorance of the Gospel are in the hands of Him whose nature and whose name is Love, whose desire is that all His children may be saved and brought to a knowledge of the truth. He has made provision whereby the glad tidings of great joy which the angel brought to the shepherds on the morning of the Savior's birth shall be proclaimed unto every son and daughter of God. The Creator has made of one blood all nations that dwell on the earth. There is no respect of persons with God. His glorious plan of redemption was not revealed for the benefit of a favored class. When the angel of the Lord appeared to the shepherds on the plains of Judaea, he said unto them, "Behold, I bring you glad tidings of great joy, which shall be to _all_ people." (Luke 2: 10.) Now, it is an undisputed fact that millions had died before that time without having heard those good tidings, just as millions have died since whose ears have never been saluted with the good news of the Savior's birth, and of the great redemption which He purchased for the whole human family by the shedding of His most precious blood. Who could be so lost to all reason as to think for a moment that God would consign to everlasting punishment all those who died in absolute ignorance of His Divine laws? We now ask you, as Paul asked the Roman saints, "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher?" (Rom. 10: 14.) But here is the Apostle Peter, a recognized authority on the doctrine of Christ. Hear what he has to say in the subject. TESTIMONY OF PETER. The World:--Peter, would you have us believe that the Gospel is preached to those who die in ignorance of its Divine truths? Peter:--I am surprised to hear you ask such a question when so much has been written on the matter. Jesus Christ came, not to save the living only, but the dead also. He declared that if He were lifted up from the earth He would draw _all_ men unto Him, (John 12: 32), and that the hour was coming when the dead, as well as the living, would hear His voice. (John 5: 25.) The World:--Then, according to your testimony, Christ after having preached the Gospel to men in the flesh, went also and preached the same Gospel to those who had died without having heard of its saving principles? Peter:--He did; and not to them only, but also to those {392} who rejected it when it was preached to them on the earth. The World:--This is certainly strange doctrine to us. Our ministers have never taught us that the dead could be saved as well as the living. Peter:--That is because they do not understand the Scriptures. The men who wrote the Scriptures wrote as they were moved upon by the Holy Ghost, and in order for men to understand the writings of the prophets and other inspired servants of God, they must be in possession of the same Spirit, for "the things of God knoweth no man but by the Spirit of God." If you will permit me, I will endeavor to make the Scriptures plain to your understanding. Noah, as you all know, was a preacher of righteousness. He was called by the Lord to preach the Gospel to the people of his generation. But they refused to listen to his warning; they turned deaf ears to his entreaties, and at last the Lord came out in judgment upon them and destroyed them from the face of the earth. But did He then cast them off forever? No, indeed. The Lord does not keep His anger forever. He had prepared a place for them, for in His house there are many mansions. He had prepared a prison-house for the wicked and rebellious, and when the antediluvians were destroyed in the flesh, their spirits were shut up in the Lord's prison-house, where they were kept for thousands of years, or in other words, till they had paid the uttermost farthing. The World:--And did those people have the opportunity afterwards of again hearing the Gospel? Peter:--I am coming to that. I told you those spirits were shut up in prison for thousands of years. Now, I do not ask you to accept of my testimony alone concerning this matter. I am going to read to you what Isaiah the Prophet has written concerning the Lord's prison-house and its inmates. Here are his words: "And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isaiah 24: 22.) Now, let us stop for a moment and analyze this Scripture. There is a depth of meaning in it, I assure you. Writing was not done with such ease in Isaiah's time as it is today. The prophet did not pen the words which I have read just for pastime--they were written for our profit and learning. He pointed out most clearly the fate of those who would not hearken to the voice of the Lord or of His servants, but spent the days of their probation in gratifying their carnal appetites. They were to be gathered together as prisoners, and shut up in a prison, where they were to be {393} confined for many days. But they were not to be left without hope. The promise was made that when they had paid the penalty for their misdeeds they would be visited. This, according to the words of the prophet was part of Christ's missionary work: He was to preach redemption not only to the living, but to the dead as well; He was to visit the prisoners in the prison-house and preach deliverance to them. I quote again from his writings: "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison-house." (Isaiah 42: 6, 7.) Now, I desire to remind you that Christ confirmed this prophecy of Isaiah. He told the people that it referred to Him, and that it would be fulfilled in Him. Standing up in the synagogue in Nazareth one Sabbath day He quoted Isaiah's prophecy, as follows: "The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord." (Luke 4: 18, 19.) So, you see that part of Christ's work was to preach deliverance to the captives, and open the prison to those who were bound. The World:--When did the Messiah perform that work? Peter:--During the three days that His body lay in the tomb. The World:--Was His Spirit not with His Father during that time? Peter:--According to Christ's own testimony it was not. When the Lord appeared to Mary, after His resurrection, He told her to touch Him not, for He had not yet ascended to His Father. (John 20: 17.) In two epistles which I wrote to the Saints in early days I made special reference to Christ's visit to the spirits in prison. This is what I said: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water." (I Peter 3: 18-20.) "For for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, {394} but live according to God in the spirit." (I Peter 4: 6.) While this doctrine may be strange to you, it was quite well understood by the Saints in former days. The World:--We thank you, Peter, for your testimony. Latter-day Saints:--Before calling another witness we will quote to you the comments of Professor A. Hinderkoper, a German writer, and Bishop Alford, on the words of Peter. The former says: "In the second and third centuries every branch and division of the Christian Church, so far as their records enable us to judge, believed that Christ preached to the departed spirits." (Haley's Discrepancies of the Bible.) Bishop Alford says: "I understand these words (I Peter 3: 19) to say that our Lord in his disembodied state, did go to the place of detention of departed spirits, and did there announce His work of redemption; preach salvation in fact, to the disembodied spirits of those who refused to obey the voice of God when the judgment of the flood was hanging over them." We now respectfully ask you to listen to what the Apostle Paul has to say on this matter. PAUL'S EVIDENCE. The World:--Paul, do you believe that the Gospel is preached to men after they depart this life? Paul:--I do. I corroborate all that the Apostle Peter has said concerning salvation for the dead. This doctrine was well understood by the people in our day. Jesus, you remember, told Nicodemus that except a man were born of water and of the Spirit, he could not enter the Kingdom of God. Now, in those days the people asked the same question that many people ask today, "If baptism is essential to salvation, what is to become of those who have died without having been baptized?" Had the Lord failed to make provision for such people, it would have revealed an imperfection in the plan of salvation, which is not the case, for "the law of the Lord is perfect." Peter has told you that the Gospel was preached to the dead; I taught the people the doctrine of baptism for the dead. Here is what I wrote to the Corinthians: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" (I Cor. 15: 20.) The Saints in former times believed in and performed a vicarious work for the dead--they were baptized for their dead. But after the death of the Apostles men transgressed the laws and changed the ordinances of the Gospel, in consequence of which darkness covers the earth and gross darkness the minds of the people. {395} The World:--You are excused, Paul. Latter-day Saints (to the World):--We desire to call your attention to a prophecy which was made by Malachi. He prophesied as follows: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." (Mal. 4: 5, 6.) Now, we testify to you, in all soberness, that this prophecy has been literally fulfilled. On the 3rd day of April, 1836, the Prophet Elijah appeared to Joseph Smith and Oliver Cowdery in the Kirtland Temple. Addressing them he said: "Behold, the time has fully come, which was spoken of by the mouth of Malachi; testifying that I should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." We have built a number of temples, in which baptism and other ordinances have been performed in behalf of millions of our dead relatives and friends. This is also in fulfillment of the prophecy of Micah, who said: "But in the last days it shall come to pass, that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it. And many nations shall come, and say, Come, and let us go up the mountain of the Lord, and to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the Lord from Jerusalem." (Micah 4: 1, 2.) The work for the dead is still in progress. The hearts of the fathers are being turned to the children, and the hearts of the children to the fathers. Blessed are all those who engage in this glorious work, for great shall be their joy when they meet their loved ones who have passed beyond the veil, and for whom they stood as saviors upon Mount Zion. VIII.--DIVINE AUTHORITY. The World (to the Latter-day Saints):--Do you claim to have received authority from the Lord to preach the Gospel and administer in the ordinances thereof? Latter-day Saints:--We do. The Lord has in these last days restored, through the ministering of angels, both the {396} Aaronic and Melchisedek Priesthood, empowering His servants to preach the Gospel, baptize repentant believers for the remission of their sins, confirm them members in His Church, and by prayer and the imposition of hands call down upon them the Holy Ghost. The World:--Must a man be called of God and divinely appointed before he can preach acceptably the Gospel of Jesus Christ and administer its ordinances? Latter-day Saints:--He must, as the Apostle Paul and others will testify. #TESTIMONY OF PAUL. # The World:--Paul, do you consider it absolutely necessary in order for a man to preach the Gospel and administer in its ordinances, for him to be called of God and ordained by those holding Divine authority? Paul:--I do. In every dispensation of the world the Lord has chosen certain men to represent Him among the people. These He called, either by His own voice or by the voice of His servants whom He had previously chosen. The World:--Can you cite us a few examples of the calling of men to the ministry? Paul:--I can. The Lord called Noah to be a preacher of righteousness to the people of his generation; and when they would not hearken to the testimony of His authorized servant, the Lord destroyed them from the earth. Abraham, Isaac and Jacob were called in like manner for the work which the Lord had appointed them. The World:--How were they called? Paul:--They were called by direct revelation from heaven, the Lord speaking to them by His own voice. To Abraham He said: "Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make thy name great and thou shalt be a blessing; * * * and in thee shall all families of the earth be blessed." (Gen. 12: 1-3.) Isaac and Jacob were called in a similar manner. (Gen. 28: 2-5; 28: 10-15.) The World:--Would it be improper for a man to preach the Gospel and administer its ordinances without his having been divinely commissioned to do so? Paul:--It would, indeed. No man has a right to take such honor unto himself except he be called of God, as was Aaron. Permit me to read a couple of extracts from my epistles to the Romans and to the Hebrews. This is what I said: {397} "How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent?" (Rom. 10: 14, 15.) "And no man taketh this honor unto himself, but he that is called of God, as was Aaron." (Heb. 5: 4.) The World:--How was Aaron called to the ministry? Paul:--He was called of the Lord through the Prophet Moses. As you well know, the Lord spoke to Moses out of the burning bush, commissioning him to go on a mission to Egypt and deliver the children of Israel. Moses reminded the Lord that he had an impediment in his speech, when the Lord said to him: "Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee he will be glad in his heart. And thou shalt speak unto him and put words in his mouth: and I will be with thy mouth, and with his mouth, and will teach you what you shall do." (Exodus 4: 14, 15.) "And the Lord said to Aaron, Go into the wilderness to meet Moses. And he went, and met him in the mount of God, and kissed him. And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him." (Exodus 4: 27, 28.) The World:--When men are called of the Lord, through His inspired servants, to minister unto the people, is it necessary for them to be ordained and set apart for their respective duties by the laying on of the hands of the Lord's servants? Paul:--It is. Such has been the practice in every Gospel dispensation. Joshua, the son of Nun, was set apart, as directed of the Lord, through the imposition of hands by Moses. Let me read to you what Moses has written on this matter: "And the Lord said unto Moses, take thee Joshua, the son of Nun, a man in whom is the Spirit, and lay thine hands upon him; and set him before Eleazar the priest, and before all the congregation; and give him a charge in their sight. And thou shalt put some of thine honor upon him, that all the congregation of the children of Israel may be obedient. * * * And Moses did as the Lord commanded him: and he took Joshua, and set him before Eleazar the priest, and before all the congregation: and he laid his hands upon him, and gave him a charge, as the Lord commanded by the hand of Moses." (Num. 27: 18-20, 22, 23.) The World:--Paul, in what way were you called to the ministry, and by whom were you ordained? Paul:--I was called by the Holy Ghost, and was ordained {398} under the hands of Simeon, Lucius and Manaen. You will find a record of my call and ordination in the 13th chapter of the Acts of the Apostles, as follows: "Now there were in the church that was at Antioch certain prophets and teachers: as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." (Acts 13: 1-3.) The World:--We have no further questions to ask you, Paul. Latter-day Saints:--We now respectfully ask you to hear what the Apostle Peter has to say on this very important subject. PETER'S TESTIMONY. The World:--Were you called of the Lord and ordained to take part in His ministry? Peter:--I was. You will find an account of my call and ordination, as well as that of the other eleven apostles, in the third chapter of Mark's Gospel. It is as follows: "And he goeth up into a mountain, and calleth unto him whom He would: and they came unto him. And he ordained twelve, that they should be with him, and that he might send them forth to preach." (Mark 3: 13, 14.) "Ye have not chosen me," said Jesus, "but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever you shall ask of the Father in my name, he may give it you." (John 15: 16.) The World:--Must a man be called of God and ordained by Divine authority before he can hold an office in the Church of Christ? Peter:--He must. The death of Judas left a vacancy in the quorum of Apostles. In choosing his successor we appealed to the Lord to manifest to us His mind and will in the selection of a man to fill the vacancy. There were two men. Barnabas and Matthias, whom we considered equally worthy of the honor. We presented these two men before the Lord in prayer and said, "Thou, Lord, which knowest the hearts of all men, show which of these two thou hast chosen, that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place." (Acts 1: 24, 25.) It was revealed to us that Matthias was {399} the Lord's choice, and he was appointed by unanimous vote. The World:--Are we to understand from what you have said that it was the desire of the Lord that Apostles and Prophets and all the other officers should continue in the Church? Peter:--Such, indeed, was the desire of the Lord. If it had not been, He would not have appointed a successor to Judas. The World:--Our ministers have told us that Apostles and Prophets are not necessary in these days; that they were placed in the Church to establish Christianity, and that when Christianity was established they were no longer needed. Peter:--There is nothing in the Scriptures to warrant such an assertion. On the contrary, it is most positively stated that the Lord put these officers in the Church "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ." And they were to remain in the church "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." (Eph. 4: 12-14.) The World:--How was the primitive Christian Church organized? Peter:--It was "built upon the foundation of apostles and prophets, Jesus Christ himself being the chief corner stone." (Eph. 2: 20.) The Lord placed in the Church Apostles, Prophets, Evangelists, Pastors, Teachers, etc. (Eph. 4: 11.) The World:--The churches of the world are not organized after that pattern? Peter:--They are not. They were not established by Christ. Had Christ established them, He would have put in them the same officers that He put in the early Christian Church. The Churches of the world were established by men. They are named after men. There is Saint Paul's Church, Saint Peter's Church, Saint Mark's Church, Saint Luke's Church, Saint John's Church, etc. The World:--There seems, therefore, to have been an apostasy from the primitive Christian Church? Peter:--There has. The Scriptures are replete with prophecies concerning the great apostasy which was to take place after the death of the apostles. Permit me to call your attention to a few of them. Have you a Bible at hand? {400} The World:--We have. Peter:--Turn to the fourth chapter of Paul's second epistle to Timothy and read what he prophesied concerning the apostasy that was to take place. The World:--Paul prophesied as follows: "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap unto themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." (II Tim. 4: 3,4.) Peter:--Now turn to the 29th chapter of Isaiah and read what the prophet said concerning the state of the world in the last days. The World:--Isaiah prophesied as follows: "Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. Wherefore the Lord said, forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precept of men; therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid." (Isaiah 29: 9, 10, 13, 14.) Peter:--How perfectly did Paul describe the condition of the world at the present time! Instead of having inspired Apostles and Prophets to reveal to them the mind and will of the Lord, and to teach to them the true plan of salvation, the people have heaped to themselves teachers, having itching ears, and they have turned their ears away from the truth and turned them unto fables. When you think of the multitude of jarring and contending sects that are in the world today, you can see how literally the prophecies of Paul and Isaiah have been fulfilled. The World:--Were Paul and Isaiah the only ones who prophesied concerning an apostasy? Peter:--They were not. There were many others who uttered similar predictions. But I ask you to read what Isaiah further said concerning the apostasy; you will find it in the twenty-fourth chapter of his book. The World:--Isaiah says: "The earth also is defiled under the inhabitants thereof; because they have transgressed {401} the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate; therefore the inhabitants of the earth are burned, and few men left." (Isaiah 24: 5, 6). Peter:--Notice the similarity in these prophecies: Isaiah prophesied that the day would come when the people would transgress the laws, change the ordinance, and break the everlasting covenant. Paul declared that the time would come when they would not endure sound doctrine, but would heap to themselves teachers, having itching ears, who would turn their ears away from the truth and turn them unto fables. On another occasion Paul prophesied as follows: "For I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." (Acts 20: 29, 30.) Paul lived to see the beginning of the terrible apostasy of which he spoke. "I marvel," said he, writing to the Galatians, "that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another; but there be some that trouble you, and would pervert the gospel of Christ." (Gal. 1: 6, 7.) I myself prophesied concerning the apostasy. Here is what I said: "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you." (II Peter 2: 1-3.) The World:--The prophets and apostles truly foretold an apostasy, and the divided state of Christendom--the hundreds of different sects and denominations, the numerous, conflicting theories which are being advocated by men for the Gospel of Jesus Christ--bear incontrovertible testimony that such an apostasy has taken place. Must this condition continue, or will there be a restitution? Peter:--There will be a restitution of all things spoken of by the mouth of the holy prophets. The World:--Do you think the Lord will ever send us Apostles and Prophets to teach us the true Gospel of Christ as it was taught by Him and His inspired servants in ancient days? Peter:--He will, for so He has declared. Here is the {402} Apostle John; I pray you, hear what he has to say concerning the restoration of the Gospel in the latter days. JOHN'S TESTIMONY. The World:--John, do you think we will ever be favored with new revelation from God? John:--Have you forgotten what Joel prophesied concerning the last days? He said: "And it shall come to pass afterward, that I will pour out my Spirit upon all flesh: and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions." (Joel 2: 28.) The World:--Then, we may look for Prophets to be sent of God. John:--Yes, and angels also will come down from heaven to restore that which was lost. You have heard already of the great apostasy that was to take place; you have seen how the principles and ordinances of the Gospel have been perverted; you see the Christian world a Babel of Confusion. The Lord knew that all these things would take place, and He decreed that in the last days He would set His hand again to recover His people from their lost and fallen state. He revealed to me that before His judgments were poured out upon the inhabitants of the earth He would send an angel with the everlasting Gospel, to be preached to every nation under heaven. Read, I pray you, what I said concerning this matter in the fourteenth chapter of my book. The World:--You wrote as follows: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven and earth, and the sea, and the fountains of water. (Rev. 14: 6, 7.) John:--Now, I advise you to look for the fulfillment of the things which the Lord has spoken by the mouth of His holy prophets. The World:--Thank you, John; you are excused. Latter-day Saints:--Now, we testify to you in words of soberness that the angel which John predicted would come to the earth in the last days with the everlasting Gospel, has come to the Prophet Joseph Smith. The Lord also sent heavenly messengers to him and others, who conferred upon them Divine {403} authority, and instructed them concerning the restoration of the true Church of Christ on the earth for the last time, preparatory to the coming of the Son of Man. That Church has been organized after the primitive pattern. In it are inspired Apostles and Prophets, Evangelists, Pastors and Teachers. It teaches the very same Gospel that was taught by Christ and His Apostles; its members enjoy the same gifts and blessings that were enjoyed by the former-day saints: they have the gift of prophecy, revelations, visions, healings, tongues, interpretation of tongues, etc. And, if you desire to know the truth of these things, we advise you to follow the exhortation of the Apostle James, when he said, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." (James 1: 5.) "_Our enemies have kicked us, and cuffed us, and driven us from pillar to post, and we have multiplied and increased the more, until we have become what we are this day_." --_Brigham Young_. "_It is not our business to fight our enemies. There is no man or woman on the face of the earth, but is our brother or our sister. They are the children of God and we are here to bear and forbear with them in their interest and for the glory of God_." --_Lorenzo Snow_. {404} A CONGRESSMAN'S OPINION OF THE PROPHET. (_From the Historical Record_.) In the winter of 1840, the Prophet Joseph Smith went to Washington, D. C, to petition the president of the United States and Congress to redress the grievances of the Saints against the people of Missouri. While at the nation's capital he had several opportunities of speaking in public. On the evening of February 5, 1840, he addressed a large audience. Mr. M. L. Davis, a member of Congress, was present. In a letter written to his wife the day after, he gives the following opinion of the Prophet: I went last evening to hear "Joe Smith," the celebrated Mormon, expound his doctrine. I, with several others, had a desire to understand his tenets as explained by himself. He is not an educated man; but he is a plain, sensible, strong-minded man. Everything he says is said in a manner to leave an impression that he is sincere. There is no levity, no fanaticism, no want of dignity in his deportment. He is apparently from forty to forty-five years of age, rather above the middle stature, and what you ladies would call a very good looking man. In his garb there are no peculiarities; his dress being that of a plain, unpretending citizen. He is by profession a farmer, but is evidently well read. * * * During the whole of his address, which occupied more than two hours, there was no opinion or belief that he expressed, that was calculated, in the slightest degree, to impair the morals of society, or in any manner to degrade and brutalize the human species. There was much in his precepts, if they were followed, that would soften the asperities of man toward man, and that would tend to make him a more rational being than he is generally found to be. There was no violence, no fury, no denunciation. His religion appears to be a religion of meekness, lowliness and mild persuasion. * * * Throughout his whole address he displayed strongly a spirit of charity and forbearance. The Mormon Bible, he said, was communicated to him direct from heaven. If there was such a thing on earth as the author of it, then he (Smith) was the author; but the idea that he wished to impress was that he had penned it as dictated by God. * * * I have changed my opinion of the Mormons. They are an injured and much abused people. {405} AN ANNOUNCEMENT CONCERNING THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. BY HEBER J. GRANT, TOKYO, JAPAN. Prove all things; hold fast to that which is good. 1 Thess. 5: 21. If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea, driven with the wind and tossed. James 1: 5, 6. We, as duly authorized representatives of the Church of Jesus Christ of Latter-day Saints, have been sent to Japan for the purpose of teaching the plan of life and salvation, as it has again been revealed from heaven by the true and living God to the Prophet Joseph Smith. We earnestly entreat the people of this nation to fully investigate the message which we have come to deliver. We testify that there is a God in heaven who is in very deed the Father of the spirits of all men. He is the Creator of heaven and earth, and all that in them is. He existed before the world was created; exists today and will exist forever. He is the same yesterday, today and forever. He is all powerful and to His wisdom there is no limit. He is no respecter of persons; is full of mercy, love and compassion, and is forgiving to all those who will repent of sin and seek Him and serve Him with full purpose of heart. All men are well aware that compliance with the laws of a nation is absolutely necessary in order to become a citizen thereof, and the same applies with equal force to those who wish to become citizens of the kingdom of God. A knowledge of and compliance with God's laws is a matter of the most {406} vital consequence to all men. These laws are contained in the divinely inspired books known as the Bible and Book of Mormon. We feel assured that all who will earnestly and fully investigate will come to a knowledge of the divine authenticity of these records. For many hundreds of years after the creation of the earth God appeared in person, from time to time, and talked with His children and gave instructions as to what was necessary for them to do in order to be worthy, when this life was ended, to come back and dwell forever in His presence. A little over nineteen hundred years ago He sent His Son Jesus Christ to the earth to teach mankind the plan of life and salvation. Jesus is the Savior of the world, and faith on His name and obedience to His commandments will take us back into the presence of God where we shall dwell forever. Jesus Christ called upon all men to repent, to live lives of righteousness and to be baptized in water for the remission of their sins, and made them the promise that if they would do this and keep His commandments they should know whether the doctrines He proclaimed were of God or man. In the spring of 1820, God and His Son Jesus Christ visited the earth and talked with Joseph Smith. They afterwards sent heavenly messengers who gave him the necessary instructions and authority to establish on the earth the true Church of Christ. Some immediately accepted the doctrines which this prophet taught, but the majority misrepresented his teachings and persecuted him. False charges were preferred against him, and he was imprisoned many times, but upon trial was declared innocent of every charge. He lived a life of virtue and uprightness, maintaining, in the face of the most bitter opposition, his testimony as to the truths revealed to him from heaven. Finally, while he was in Carthage jail, Illinois, U. S., under the pledged protection of the state, awaiting a trial, to which he had voluntarily surrendered himself, the jail was attacked and he was murdered by a mob of wicked men. Thus did Joseph Smith, the Prophet of the nineteenth century, seal his testimony with his life's blood. Dr. David Nelson in his book, "The Cause and Cure of Infidelity," says: "A true prophet is not applauded by a majority of the wicked or by the mass of the depraved. He is generally disliked by those furthest from God, and spoken evil of by those who sink deepest in sin. He is often not only reviled, but put to death if the laws permit; but the false prophet is neither stoned nor sawn asunder. He is often extolled greatly by the most dissolute, and is at least tolerated or praised {407} to some extent by the leaders in depravity or the officers of sin." Many people have spoken ill of the Latter-day Saints, or as we are commonly called "Mormons." We ask to be judged not by the false statements of our enemies, but by the infallible standard, "By their fruits ye shall know them." Wisdom dictates that no cause should be judged without a hearing, and least of all when only one side has been heard, and that the side of its enemies. The history of the Latter-day Saints is before the world and speaks for itself. In a tract entitled "My reasons for leaving the Church of England and joining the Church of Jesus Christ of Latter-day Saints," the writer says: "No one who will read the whole history of the Latter-day Saints with a truly honest and unprejudiced heart, and look upon the blessings of prosperity which they at present enjoy, can for a moment doubt that they are members of a church which is under the direct guidance of God through new revelation. "I am quite sure that any one who will read with a fair, and unprejudiced mind the teachings of Joseph Smith, can not but conclude that he must have been inspired, especially when they consider the fact that all the great and marvelous work which he performed before his martyrdom was accomplished while he was still a young man, and that he had never enjoyed the privileges of education and experience." We call attention to the last of the accompanying Articles of our Faith, that "if there is anything virtuous, lovely, or of good report, or praiseworthy, we seek after these things," and advise all men to do likewise. In conclusion, in all solemnity and humility, we bear testimony that God lives, that Jesus Christ is His Son and the Savior of the world; that Joseph Smith was the prophet of the true and living God, commissioned to restore again the Gospel of Jesus Christ to the inhabitants of the earth. We once more entreat all men to investigate our message, and promise, as did our Savior, that all who will repent of sin and obey the Gospel shall receive a knowledge from God of the divinity of the doctrines which we proclaim. {408} CORNER STONES OF REORGANIZATION. A FEW FACTS CONCERNING ITS FOUNDERS COMPILED FROM EARLY CHURCH HISTORY. _When men come as servants of God, claiming a divine commission to reorganize the Church of Christ, the searchlight of investigation should be turned upon them. If they bear it there is evidence that they have been sent of God. But if inconsistencies hedge their entire course of life it is well for an inquirer after truth to examine their AUTHORITY_. _William Marks, Zenos H. Gurley, William W. Blair and Samuel Powers ordained the Son of the Prophet to succeed his father as President of the Church. William W. Blair and Samuel Powers were never members of the original Church. We, therefore, pass them by, and proceed to bring out a few facts from early Church history relative to Marks, Gurley and Briggs, the two latter being the founders of the "Reorganization_." HISTORY OF WILLIAM MARKS. _WILLIAM MARKS was President of the Nauvoo Stake at the time of the martyrdom of the Prophet Joseph, June 27, 1844_. SOMETHING FROM THE PROPHET'S JOURNAL. "Whatever can be the matter with these men (Law and Marks)? Is it that the wicked flee when no man pursueth? that hit pigeons always flutter? that drowning men catch at straws? or that Presidents Law and Marks are absolutely traitors to the Church, that mv remarks should produce such excitement in their minds? The people in the town are astonished, almost every man saying to his neighbor: Is it possible that Brother Law or Brother Marks is a traitor and would deliver Brother Joseph into the hands of his enemies in Missouri? {409} If not, what can be the meaning of all this? The righteous are as bold as a lion." MARKS DROPPED FROM HIS POSITION AS PRESIDENT OF NAUVOO STAKE. _WILLIAM MARKS was dropped from his position as President of the Nauvoo Stake at a conference of the Church of Jesus Christ of Latter-Day Saints, held October 7, 1844. (T. & S., Vol. 5, 692.) The whole Church voted NOT to sustain him, excepting two votes. This action was taken because he supported the claims of Sidney Rigdon as guardian of the Church_. _On December 9th, 1844--Nauvoo, Illinois, he acknowledged his error in the following_: NOTICE. "After mature and candid deliberation, I am fully and satisfactorily convinced that Mr. Sidney Rigdon's claims to the Presidency of the Church of Jesus Christ of Latter-Day Saints are not founded in truth. I have been deceived by his specious pretenses and now feel to warn every one over whom I may have any influence to beware of him, and his pretended visions and revelations. THE TWELVE ARE THE PROPER PERSONS TO LEAD THE CHURCH." (T. & S., Vol. 5, 742.) "Signed William Marks." _After making this acknowledgment he was received back into fellowship, but did not again obtain his former position. He became dissatisfied, withdrew from the Church and was excommunicated_. JOINS THE STRANGITE ORGANIZATION AND PLAYS A LEADING PART. _Copied from the "Voree Record," official record of Strangle Church_. _Conference April 6, 1846_. "On motion of WILLIAM MARKS, High Priest and President of the Stake at Nauvoo, James J. Strang unanimously called to the Chair as President of the Conference." "On motion of Elder WILLIAM MARKS it was unanimously resolved that this Church receive, acknowledge, and uphold JAMES J. STRANG as President of this Church, {410} Prophet, Seer, Revelator, and Translator with our faith and prayers." "On motion of Elder WILLIAM MARKS it was unanimously resolved that we sustain and uphold Aaron Smith as Counselor to First President by our faith and prayers." "On motion of Elder WILLIAM MARKS, amended on motion of Elder John E. Page, it was resolved that the case of Elder Rigdon be laid over until the October conference for final action and in the meantime a delegation be sent to visit Elder Rigdon personally on the matter by appointment and under instructions of the First Presidency." "President James J. Strang proposed the appointment of WILLIAM MARKS, President pro tempore of the High Priest's quorum, which, being put separately to the High Priests and the Conference at large, and unanimously approved, he was thereupon appointed." MARKS APPOINTED BISHOP OF STRANGITE CHURCH. "_Voree Record"--Conference April 8th, 1846_. "The First Presidency presented WILLIAM MARKS for the office of BISHOP of the Church, and on motion of Apostle John E. Page, resolved unanimously (that he) be sustained." MARKS APPOINTED AN APOSTLE, COUNSELOR AND PROPHET. "_Voree Record"--Conference August 26th, 1849_. "Brother WILLIAM MARKS was then ordained, consecrated and set apart as APOSTLE of the Lord, Jesus Christ, a Counselor to the Prophet, one of the First Presidency, and a PROPHET of the Most High God, under the hands of President STRANG and Adams." WILLIAM MARKS ORDAINED TO ADMINISTER BAPTISMS FOR DEAD. "Voree Record"--Conference of August 26th, 1849. "Brother WILLIAM MARKS was anointed, ORDAINED and set apart to administer baptisms for the Dead, under the hands of Presidents STRANG and Adams. * * * The choir sang a hymn, after which eucharist was administered. The Conference then adjourned twenty minutes, to meet at the water's edge for the purpose of attending to baptisms, both for the living and the DEAD. Conference {411} assembled pursuant to adjournment. Eight were initiated into the Church by being baptized for a remission of their sins. After which large numbers were baptized for their deceased relatives. Adjourned." REVELATION OF JAMES J. STRANG GIVEN JANUARY 7TH, 1849. "Hearken, O ye Saints, give ear, for the time to favor Zion is at hand, and the time of her redemption draweth near. Draw near unto me and learn, for the ways of men are foolishness before me. Behold ye shall be one, and if ye are not one, ye are none of mine. And ye shall all speak the same thing. Ye are cursed; ye are confounded because ye have many tongues like unto mystery Babylon; and many are running to and fro, speaking in their own wisdom, which is folly before me. * * * Behold my servant, WILLIAM MARKS, has gone far ASTRAY in departing from me, yet I will give unto him a little space, that he may return and receive my word, and stand in his place; for I remembered his works that he has done in the time that is past. If he will return and abide faithful, I will make him great, and his possessions shall be great, and he shall possess a city, and his children shall dwell therein; a nation shall call him blessed. * * *" HE REPENTS. "_Voree Record"--Conference of August 25th, 1849_. "President MARKS arose and said he felt that he ought to make a confession to the Saints for NOT acting in his calling and also to ask their forgiveness. Gave a brief history of the course he had pursued after the martyrdom of the Prophet Joseph, testified that he had ever had the fullest confidence in the work of the last days, and knew it was of God, and was now determined by the help of God to go forth in the discharge of HIS DUTY and act in the place in which he was called by revelation of God through his servant JAMES. "President Geo. J. Adams remarked: He rejoiced with joy unspeakable to see an old Saint coming back willing to do his duty, spoke very highly of the former faithfulness of Brother Marks in the cause of God, how he had kept himself uncontaminated in the midst of the lustful and ungodly, and concluded by offering the following resolution, which was sustained unanimously: Resolved, that we will forgive Brother Marks and sustain him in his calling by our faith, confidence, and prayers." {412} LEAVES STRANG AND JOINS THOMPSON'S ORGANIZATION--HIS OWN STATEMENT. "Epistle of WILLIAM MARKS, chief evangelical teacher of the school of faith to all the traveling teachers' quorums and classes of said school, and Jehovah's presbytery of Zion, Greeting: "Beloved Brethren:--Having been chosen and ordained chief evangelical teacher of the school of faith in Jehovah's presbytery of Zion, it becomes my duty to say something by way of encouragement and also by way of instruction to those who are placed under my care and supervision; and first by way of encouragement, let me state what I know in reference to the work in which we are engaged. In order to do this, I must of necessity refer to my experience in the Church. I was a member of the Church some ten years before the death of Joseph and Hyrum Smith. I was appointed President of the Stake in Kirtland, Ohio, in 1837, and continued in that office at Kirtland until the fall of 1838, when I was called by revelation to Farr West, Missouri, but before I arrived there the Saints were ordered to leave the state, and when the Stake was organized at Nauvoo, in the fall of 1839, I was appointed President thereof, and continued in that office up to the death of Joseph the Prophet. I always believed the work was of divine origin, and that Joseph Smith was called of God to establish the Church among the Gentiles. During my administration in the Church I saw and heard many things that was practiced and taught that I DID NOT BELIEVED BE OF GOD, but I continued to do and teach such principles as were plainly revealed as the law of the Church, for I thought that pure and holy principles only would have a tendency to benefit mankind, therefore, when the doctrine of polygamy was introduced into the Church as a principle of exaltation I took a decided stand against it, which stand rendered me quite unpopular with many of the leading ones of the Church." (Harbinger and Organ, Vol. 3, Pages 52-3-4, Year 1853.) AGAIN IN 1853 MARKS WRITES TO THOMPSON. "Shabbona Grove, DeKalk County, Feb. 17th, 1853. "Brother C. B. Thompson, "Dear Sir:--I have some good news to communicate * * * I organized a quorum at Batavia. James Blakeslie {413} was chosen chief, and Jehial Savage, teacher. I ordained them to their offices, and they said they had satisfactory evidence that the work is of God. I feel as though I was well paid. Bless and praise the Lord. "Yours in the bond of the covenant, "Signed William Marks." WILLIAM MARKS SENT BY THOMPSON TO LOCATE A GATHERING PLACE. _The following appears in the "Harbinger and Organ" of Dec. 10th, 1853_: "St. Joseph, Mo., Aug. 24, 1852. "Brother Thompson:--I embrace this opportunity to drop a few lines to you to let you know of our whereabouts. I arrived here with Brother Childs and on the 22nd of this month, found Brother Stephens and the most of his family sick; and he is not able to go with us. From what we can learn of the surrounding country here we think is will be very difficult to obtain a suitable LOCATION FOR THE SAINTS TO GATHER TO, near this place on account of the high price of land. We have agreed to start from here tomorrow morning to go north, probably to the Bluffs. * * * We shall write you again as soon as we find a location. * * * "Signed William Marks." MARKS CHANGES AGAIN AND JOINS JOHN E. PAGE'S ORGANIZATION. _The year 1855 finds him in a religions organization with John E. Page and others. (History of the Reorganized Church, Vol. 3, 724_.) ON JUNE 11TH, 1859, HE FINDS A PLACE IN THE "NEW ORGANIZATION." On the above date he was received into this "Organization" subsequently called the "Reorganized Church" on his ORIGINAL baptism into the Church of Jesus Christ of Latter-Day Saints. His ORIGINAL ordination was also accepted. In the light of common sense and the following statement found in the "Saints Herald" (the official organ of the "Reorganization"), what of WILLIAM MARKS' authority? "WHENEVER INDIVIDUALS CLAIMING AUTHORITY {414} UNDER THE CHURCH AS ORGANIZED BY THE FIRST JOSEPH BECAME MEMBERS OF ANY FACTION THEY IMMEDIATELY BECAME DIVESTED OF ALL AUTHORITY." ("_Saints Herald," Vol. 4, No. 10, Page 158_.) _Why did the "Reorganization" receive the Apostate Marks on his ORIGINAL baptism and ORIGINAL ordination after he had joined "The Strang faction," "The Thompson faction" "The Page faction" and "became divested of all authority" (as stated above)? And what of the authority of young Joseph who Was ordained under the hands of such men, WILLIAM MARKS BEING MOUTH_? FOLLOWING IS THE STATEMENT OF THE PROPHET CONCERNING APOSTATES: "An Apostate, or one who has been cut off the Church and wish to come in again, the law of the Church expressly says: That such shall repent and be baptized and be admitted as at first." (T. & S., Vol. 5, 752.) RECORD OF ZENOS H. GURLEY. _ZENOS H. GURLEY was ordained a seventy in Nauvoo in 1844 under the direction of President Joseph Young. (Record in Historian's office, Salt Lake City.)_ _On April 6th, 1845, he was made the Senior President of the twenty-first quorum of Seventy. (Minutes of 21st quorum_.) THE PRESIDENT OF THE "REORGANIZATION" REPUDIATES AUTHORITY OF THE MAN WHO ASSISTED IN HIS ORDINATION. _On the 31st of January, 1905, President of the "Reorganization" wrote the following to Elder Joseph F. Smith, Jr., relative to the limitation of the number of Seventy's quorums_: "There are no provisions as revelations as law to the Church for the organization of more than seven quorums of Seventy; for that reason we do not recognize as valid any of the ordinations in Nauvoo in 1844-5 beyond those of the first seven quorums; and our teaching is that the number is necessarily limited by direct provision of the law." {415} GURLEY ENDORSES THE COURSE OF THE CHURCH IN 1846. (_One month before the great Exodus then in preparation.) The Minutes of January 3rd, 1846 (21st quorum) say_: "Zenos H. Gurley enlarged on the subject of liberally donating to the Church necessity. 'God,' said he, 'had so shaped the scheme of salvation as that to be saved and appear approved of God, we must SACRIFICE OF ALL WE POSSESS.' * * * He felt filled with the spirit. THE COURSE THE CHURCH IS PURSUING HAS BEEN SPOKEN OF BY JESUS CHRIST AND THE HOLY PROPHETS OF OLDEN TIMES." GURLEY RECEIVES HIS ENDOWMENT IN THE NAUVOO TEMPLE. "ZENOS H. GURLEY arose and said that the Presidents of the quorum had RECEIVED THEIR ENDOWMENT. He observed that it was remarkable for an unusual outpouring of the Holy Spirit. He felt for the quorum that they should receive their endowment. The Church authorities, the quorum of seventy in succession, should furnish the people engaged in the endowment, one day each, and he wanted the quorum (21st) to acquit themselves from every obligation." (Minutes of quorum, Jan. 10, 1846.) GURLEY ON TEMPLE WORK. "President ZENOS H. GURLEY arose and said: * * * 'The business before the meeting was the arranging for the donation for the benefit of those of the Priesthood engaged in the Temple' (NOT ON THE TEMPLE, BUT IN THE TEMPLE). He beautifully observed that it was his design and also this Council's, to exalt the Twenty-first quorum and the quorum should reciprocally return the favors of the support and influence towards its welfare." (Minutes of the quorum, January 17th, 1846.) "President ZENOS H. GURLEY arose and said that the business before the meeting (of the Twenty-first quorum) was to select persons to receive their ENDOWMENTS. He had received direction to select ten or twelve to GO IN THE TEMPLE. He desired the brethren not to think it partiality to make this selection. * * * The Saints who have passed through the trials of the Church were generally rooted and {416} grounded in love and have a witness in their hearts or they would not have remained." (Minutes of the Twenty-first quorum, January 25th, 1846.) _It was ten days after he made this utterance that the Exodus of the main body of the Church began, and this is the last reference we have of ZENOS H. GURLEY while connected with the Church. What became of GURLEY? "Because he had not root he withered away_." JOINS THE STRANGITES--BECOMES AN ARDENT WORKER IMMEDIATELY. _ZENOS H. GURLEY writes to a Brother Cooper, Editor of the "Strangite Gospel Herald," under date of January 10th, 1850, from Pittsburg C. W ., relating an account of his labors in the STRANGITE CHURCH. He closes with these words_: "The brethren in this place, though young, are old enough to dream of BEAVER (meaning Beaver Island, Strang's headquarters). Are you going to BEAVER in the spring? is the inquiry of many of them. * * * But, thank God, if we do no more we are rightly paid for our trouble. One of the Prophets, speaking in reference to these times, says, 'a man shall be more precious than fine gold. Farewell.'" ("Gospel Herald," Page 274.) _ZENOS H. GURLEY writes to the "Gospel Herald" (Strangite organ) from St. Lawrence under date of March 15th, 1850_: "I am now in New York State in company with Brother Linnel, assisting Brother Silsby in organizing the brethren and helping them get ready for BEAVER. We expect seventy or one hundred. Will leave here in May for that place. I left Brother Wright on Monday last. * * *" ("Gospel Herald," Page 22.) GURLEY RECEIVES AN APPOINTMENT AT STRANGITE CONFERENCE. _September 16th, 1851. Beaver Island_. "Moved and seconded that ZENOS H. GURLEY be appointed to preside over the branches in Western and Southern Wisconsin, west of Voree, by judicial appointment. Carried. * * *" (Record of Conference, pen written.) {417} GURLEY EXCOMMUNICATED FOR HERESY FROM STRANGITES. "James Blakeslie dropped for HERESY and Jahie Savage for the same, and their Priesthood taken from them. ZENOS H. GURLEY, ALSO PRIESTHOOD TAKEN FROM HIM. * * *" (Voree Record--Conference at Enoch's Grove, Beaver Island, July 9, 1852.) DOUBTS FOLLOWED AFTER EXCOMMUNICATION. _By 1851, after about five years of active service, he became convinced that James J. Strang was not a Servant of God. Manifestations followed which satisfied him that he should help organize another Church. Accordingly, he and Jason W. Briggs united their efforts and organized what is known as the "NEW ORGANIZATION," which subsequently emerged into the "Re-Organized Church," in 1860--16 years after the Martyrdom. Zenos H. Gurley, after following the Twelve Apostles as the presiding Quorum of the Church, and holding the position as Senior President of the Twenty-first Quorum of Seventy up to the time of the exodus of the Church from Nauvoo, in 1846, left the Church and joined James J. Strang, remaining with this organization until he and Briggs CREATED THE "NEW ORGANIZATION." In 1860 he assisted William Marks in ordaining the President of the "Reorganization." The question naturally arises, DID HE HAVE ANY AUTHORITY? We prefer to answer this question by simply quoting the statement found in the "Saints Herald," Vol. 4, Page 158_. "Whenever individuals claiming authority under THE CHURCH AS ORGANIZED BY THE FIRST JOSEPH became members of ANY FACTION, THEY IMMEDIATELY BECAME DIVESTED OF ALL AUTHORITY." ("Saints Herald," Vol 4, No. 10, Page 158.) GURLEY'S DOUBTS FOLLOW HIS FAMILY. _Zenos H. Gurley ("an apostle") had been able to convert many to this organization, yet he was not satisfied in his own mind. In connection with Jason W. Briggs (founder of the "Reorganization), he forsook the Church they claimed had been built upon "revelations" from divers persons, ("Saints Herald" Vol. 33, Pages 248-249.) The reasons why these men withdrew from the "Reorganization" were as follows: That they could not believe in_: {418} 1st--"The literal gathering of the Church into Jackson and the adjoining counties in the State of Missouri (or any one or more places) known as a local Zion." 2d--"Temple building and ceremonial endowments therein." 3d--"Baptism for the dead." 4th--"Tithing as a law applicable to the Church." 5th--"The law of consecration by which individuals are made legal heirs to the Kingdom of Zion." 6th--"A sole mouthpiece of God to the Church." 7th--"The plenary inspiration of and consequent absolute authority of what are called the sacred books." 8th--"The doctrine of 'cursing our enemies,' and of 'avenging God upon them to the third and fourth generations.'" 9th--"To the foregoing may be added the revelation of January 19, 1841, Section 107 D. & C. (124, our edition), which enjoins upon the Church the building of a hotel, called the 'Lord's boarding-house,' for Joseph Smith and posterity to dwell in from generation to generation, as also the promise contained therein, viz.: 'And as I said unto Abraham concerning the kindreds of the earth, even so I say to my servant Joseph, in thee and in thy seed shall the kindreds of the earth be blessed.'" "This, coupled with the provisions in Section 43, that 'none else should or could receive revelation for the Church, and the provision of Section 19, that the Church shall receive Joseph's words and commands the same as if from God's own mouth,--establish in our judgment a lineal descent of authority equivalent to an imperial dynasty, which is foreign to the spirit and genius of the Gospel of Christ.'" JASON W. BRIGGS, ANOTHER FOUNDER OF THE "NEW ORGANIZATION." _Jason W. Briggs, who was really the founder of the "Reorganization" or who, perhaps, did more than any other man to bring about that sect, was born June 20th, 1821, at Pompey, Onondaga County, N. Y. It is said he joined the church at Potosi, Wis., about 1842, but we have no history of this man except as we get through the records of the "Reorganization." He remained with the church under the leadership of President Young and the Twelve until the year 1846. It is interesting to note in this regard that the exodus commenced February 4th, 1846, so we are quite safe in saying that this man was one of the "Fair weather friends_." {419} JASON W. BRIGGS JOINS THE STRANGITES. _After the exodus Jason W. Briggs joined James J. Strang and in Jus organization labored in the ministry quite extensively (Reorganite History 3: 737), filling short missions to various parts of New York and in Wisconsin. In September of 1849, with B. G. Wright, he organized the Waukesha branch of Mr. Strang's church (Hist, of Reorganized Church 3: 737-8._) ORDAINED A HIGH PRIEST BY JAMES J. STRANG. "Resolved unanimously that JASON W. BRIGGS be ordained a High Priest. ORDINATION under the hands of President James J. Strang and WILLIAM MARKS, President of the stake at Nauvoo." ("Voree Record of Conferences," April 8th, 1846.) FOLLOWING FROM THE "NORTHERN ISLANDER," JULY 31ST, 1851. "The following letter was written in answer to one from Mr. Briggs of Wisconsin. His letter is too scurrilous to appear in print, therefore we publish only the reply of Mr. Bacon." "Beaver Island, July 18th, 1851. "Mr. Briggs: "Sir: Some time since I received a letter from you in which you claim to take the liberty to write to me, on the ground that our acquaintance had been such as to forbid personal enmities; and, therefore, you would carry out the precept: 'Do unto others as you would have others do unto you;' and that I was less orthodox in the pretences of Strang, etc., than some others. * * * I will now notice the argument, powerful as it may be, which you assert you have found upon examination, touching the letter of appointment. But what examination can this be, in which you have found out that you spoke that which was not true? WHEN YOU DECLARED IN PUBLIC CONGREGATIONS, AT YOUR OWN FIRESIDE, AND AT THE FIRESIDE OF YOUR NEIGHBORS, that Joseph Smith wrote with his own hand the 'Letter of Appointment' (for you saw him in vision) AND YOUR SURPRISE AND FAITH IN THE 'KNOCKING SPIRITS' OF NEW YORK, FROM THE FACT THAT THEY (the spirits) ASSERTED THE SAME?" {420} BRIGGS STILL A STRANGITE IN 1848. _Jason W. Briggs represents the Beloit and Prairie branches of the Strangite Church at the Conference held in Voree, Wis., October 8th, 18-18. ("Voree Record of Conferences," pen written._) BRIGGS JOINS WITH WILLIAM SMITH. _In 1850 Briggs left Mr. Strang's organisation and joined with William Smith, who had himself been a follower of Mr. Strang until excommunicated from that organization for the crime of adultery. In William Smith's Church Mr. Jason W. Briggs accepted the position of "APOSTLE," but at the time of the disintegration of Wm. Smith's Church in 1851, he withdrew, and in 1852 joined with Zenos H. Gurley. These two men organized this "NEW ORGANIZATION" today known as the "Reorganization_." BRIGGS FORSAKES THE CHURCH HE ORGANIZED. _Although Jason W. Briggs had received a Revelation as he alleges on the 15th of November, 1851, on the prairie some three miles from town of Beloit, Wis., declaring that Joseph Smith of the Reorganization should preside over the High Priesthood of the Church, etc., on March 28th, 1886, he severed his connection with the church he claimed was of divine origin and in conversation with Elder M. F. Cowley in the presence of President F. M. Lyman and Elder John W. Taylor in relation to his revelation he said: "I WOULDN'T LIKE TO CALL IT A REVELATION NOW, BUT WE LEARN BY EXPERIENCE_." _Reader, the above facts will be of service to you if you are interested in the Great Latter-day work instituted through Joseph Smith, the Prophet. However things may be elsewhere, on this earth truth is met everywhere by error. The false has its adherents as well as the true. Especially is this so in religion. Each individual must sift the grain from the chaff. To those who become earnest in this labor, God has promised help. But without effort, without faith, there is no return and men are allowed to settle into that condition which they are satisfied with. The positive search for the unadulterated plan of salvation is not usually made and many are deceived. For this reason most men do not know the pure truth about religion. In the question before us we have the principle of_ {421} _AUTHORITY to consider, PUT WHAT FOLLOWS TO THE ABOVE TEST_. _In the economy of God's work is found a Holy Priesthood through which He deals with mankind_. _Without this Priesthood the Church of God cannot exist for there would be no one authorized to do the work_. _The Ancients, those who wrote the Bible, and others, held this Priesthood. Christ conferred it upon the APOSTLES, Seventies, etc_. _The world fell into spiritual darkness and hundreds of religions sprang up after this Priesthood was taken away_. _When the time came for the Restoration of the Gospel it was necessary that this Priesthood be restored, Peter, James and John (the ancient Apostles) being sent to confer the authority they held upon the Prophet Joseph Smith_. _Joseph Smith, the Prophet, conferred it upon others_. _At the time of the death of the Prophet the church was thoroughly organized with twelve apostles, etc., who held the same authority the Twelve held in the days of Christ, and to whom the Lord said in the year 1837_: "For unto you (the TWELVE) and those (The First Presidency) who are appointed with you to be your counselors and your leaders, is the Power of this PRIESTHOOD given for the last days and for the time in the which is the dispensation of the fullness of times." D. & C., Section 112: 30. _And again_: "The Twelve traveling Counselors are called to be The Twelve Apostles or Special Witnesses of the name of Christ in all the world; thus differing from other officers in the church in the duties of their calling. And they form a quorum EQUAL IN AUTHORITY AND POWER to the three Presidents previously mentioned." D. & C., Section 107: 23-4. _Now, then, notwithstanding the church had such a commission and such power, we are told by some that the church fell away immediately after the death of the Prophet, and that the three men (Marks, Gurley and Briggs) whose record we have given above, and who were never even members of any general presiding quorum, were able to apostatize, join one man made church after another, be ordained to positions in those churches, and then possess AUTHORITY enough to ordain a man a Prophet, Seer and Revelator and earthly head of the Church of God_. {422}_In conclusion, we wish to say that there is but One at a time who holds the keys and the right to receive revelation for the church, and that man is the President of the Church. When the First Presidency is disorganised through the death of the President, then, according to revelation, the TWELVE APOSTLES become the presiding quorum of the church, and then if the Lord has any revelations to give to His people they will come through the proper channel--the President of the Twelve_. _When we see this man, or that man, or perhaps that woman or child giving revelations as was the case with the "Reorganisation," when JASON W. BRIGGS, ZENOS H. GURLEY, HENRY H. DEAM, or the daughter of Zenos H. Gurley, received "revelations" bearing on the organization of their cult or the regulation of the Church, we will know assuredly that these things are not of God_. "_The Constitution of the United States is a glorious standard; it is founded upon wisdom; it is a heavenly banner; it is like a great tree under whose branches men from every clime can be shielded from the burning rays of an inclement sun; and Mormons as well as Presbyterians, and every other denomination, have equal rights to partake of the fruits of this great tree of our national liberty_." --_Joseph Smith, The Prophet_. {423} IS BELIEF ALONE SUFFICIENT? ELDER J. H. PAUL. There is a very large class of professed Christians who maintain that if an individual does no more than simply believe in Christ, he will be saved eternally in God's Kingdom of glory. We do not purpose to disparage the value of belief or faith, for these principles occupy a very important position in the plan of human redemption; but it is the design to show that the doctrine which predicates salvation upon belief only is erroneous, and consequently dangerous. The evangelist writes: "And this is eternal life, that they might know Thee the only true God, and Jesus Christ, whom Thou has sent" (John xvii: 3). Conjoin this statement with another passage of Scripture, which reads thus: "And hereby do we know that we know Him, if we keep His commandments. He that saith, I know Him, and keepeth not His commandments, is a liar, and the truth is not in Him" (1 John ii: 3, 4). The teachings of these Scriptures are--First: No one can be saved, or obtain eternal life, without a knowledge of God, and of Christ. Second: Those who fail to keep the commandments of the Savior do not possess a knowledge of God; and hence the conclusion is inevitable that there is no salvation without obedience to the Gospel laws and ordinances. This conclusion is in direct harmony with the statements of the Apostle Paul, who says: "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (2 Thess. i: 7, 8, 9). Again: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you" (Matt, xxviii: 19, 20). Thus the disciples were sent forth with a mission to convert all nations if possible, and they were instructed to enjoin upon those who became Christians obedience to "all things whatsoever" Christ gave as commandments to the {424} early Apostles. His language is so comprehensive that no command can be omitted. "Know ye therefore that they which are of faith, the same are the children of Abraham" (Gal. iii: 7). But, "If ye were Abraham's children, ye would do the works of Abraham" (John viii: 39). Here it is substantially stated that those who have Christian faith are adopted into the family of Abraham, thus becoming his children; but this privilege is accorded to those only who do the works of Abraham. How this ancient Patriarch obtained the right to be called the "Father of the Faithful" is thus set forth: "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws" (Gen. xxvi: 5). These were the works of Abraham, and those who are counted worthy to belong to his family, or to the "household of faith," must also obey God's voice, and keep His charge, commandments, statutes and laws. According to Scripture, no evasion of this requirement is possible; for those who are Abraham's children obey the commandments of God. St. James speaks to the point under consideration thus: "But be ye doers of the word, and not hearers only, deceiving your own selves. For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed." (James i: 22-25). Now, what is the "word?" St. Peter answers this question decisively: "Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever. . . . But the word of the Lord endureth for ever, and this is the word which by the Gospel is preached unto you" (1 Peter i: 23, 25). Thus we learn that the Gospel is the word of God, and it "liveth and abideth for ever." Whosoever, therefore, is not a doer of the Gospel requirements is deceiving himself. Notice how particularly the Apostle states that the blessings of the Gospel, or the perfect law of liberty, are obtained by doing the work enjoined by it. St. Paul writes: "But ye, brethren, be not weary of well doing. And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed" (2 Thess. iii: 13, 14). The "word" referred to in St. Paul's epistle was, for instance, that the Saints should not become "weary in well doing," and he directed that those who {425} would not obey this commandment should be excluded from the company of Christians. It is folly for us to suppose that those who disqualify themselves for association with Saints on earth by neglecting to keep the commandments of the Lord, are fitted for the company of God, angels and saints in heaven. "Whosoever believeth that Jesus is the Christ is born of God; and every one that loveth Him that begat loveth him also that is begotten of Him. By this we know that we love the children of God, when we love God and keep His commandments. For this is the love of God, that we keep His commandments, and His commandments are not grievous" (1 John v: 1-3). This same writer further says: "We know that we have passed from death unto life because we love the brethren. He that loveth not his brother abideth in death" (1 John iii: 14). There is, according to this last Scripture, not eternal life, but death abiding in the soul of every one who does not love the brethren; and the first quotation assures us that where there is such a love, there is also obedience to the commandments of God. We cannot dissever these things, for the Almighty has joined them together. It follows, from the Scriptures just considered, that those who fail to obey God's Gospel commandments are abiding in death, not in life. In conformity with the direct declarations of the Scriptures which have been produced, showing that the commandments of God must be obeyed, we observe that the doctrine of obedience to the law is practically enforced. The Lord expresses condemnation of those whose works are not satisfactory. For instance: "And unto the angel of the church in Sardis write: These things saith he that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful and strengthen the things which remain that are ready to die: for I have not found thy works perfect before God . . . And to the angel of the church in Philadelphia write: These things saith He that is holy, ... I know thy works; behold I have set before thee an open door, and no man can shut it; for thou hast a little strength, and hast kept my word, and hast not denied my name." (Rev. iii: 1, 2, 7, 8). The judgment of the Lord is herein clearly founded upon the "works" in these two churches. The first one whose works were imperfect was dead; the second had an open door set before it because it had kept the word of the Lord. What the Lord thus spoke to the Churches collectively must apply to the individuals comprising the society, and hence those who shall have an open door (into heaven) set before them must keep the commandments of God. In these cases God proceeded {426} on the principle referred to in the writings of St. James, that faith is manifested by works (James ii: 18, etc.). The following passage is also pertinent in this connection: "For in Jesus Christ neither circumcision availeth nothing, nor uncircumcision; but faith which worketh by love" (Gal. v: 6). The plain proposition herein affirmed is that nothing avails in Christ Jesus but a "faith which worketh." It must operate in or by love; it is manifested by works. If it is not, it avails nothing, being dead. God measures faith by works--by the keeping of His commandments. The following Scripture is very decisive: "When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory: and before Him shall be gathered all nations: and He shall separate them one from another, as a shepherd divideth the sheep from the goats: and He shall set the sheep on His right hand, but the goats on the left. Then shall the King say unto them on His right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer Him, saying, Lord, when we saw Thee an hungered, and fed Thee? or thirsty, and gave Thee drink? when saw we Thee a stranger, and took Thee in? or naked, and clothed Thee? or when saw we Thee sick, or in prison, and came unto Thee? And the King shall answer and say unto them, Verily I say unto you, inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall He say also unto them on the left hand, Depart from me ye cursed, into everlasting fire, prepared for the devil and his angels: for I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer Him, saying, Lord, when saw we Thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto Thee? Then shall He answer them, saying, Verily I say unto you, inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal" (Matt. xxv: 31-46). This scene, joyous on the one hand, but dark and terrible as death on the other, is a plain revelation of the principle which shall prevail in the court of heaven at the great day of judgment. Those whom the Savior calls cursed, and whom He overwhelms with everlasting punishment, are not permitted to plead justification by their belief alone. It is an awful question of practical godliness, of righteous works. The devils themselves believe and tremble, and those who do no more must take up their miserable abode with them. Such is the {427} decree of Almighty God. The teachings of Scripture are as plain as they can be expressed in human language, that those who do not manifest their faith by godly works are under condemnation. We learn further from the Scriptures that the righteous works specially mentioned in the foregoing quotation are not the only ones required to entitle a person to eternal life. For instance: "And when He was gone forth into the way, there came one running, and kneeled to Him, and asked Him, Good Master, what shall I do that I may inherit eternal life? And Jesus said unto him . . . Thou knowest the commandments: Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Defraud not, Honor thy father and mother. And he answered and said unto Him, Master, all these I have observed from my youth. Then Jesus beholding him, loved him, and said unto him, One thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, take up the cross, and follow me" (Mark x: 17-21). A plain question was thus propounded, and it was definitely answered. Christ insisted upon a keeping of the commandments of God; we are to follow Him--to do as He did, that is, devote our lives to doing the will of the Father. The Savior assured His questioner that such was the way to inherit eternal life. This doctrine is pointedly put in Matthew xix: 17, thus: "But if thou wilt enter into life, keep the commandments." Again: "He that believeth and is baptized shall be saved" (Mark xvi: 16). Now, all men believe in the truth of the doctrine taught in the text just quoted, or they do not. If they do not, they cannot believe in Christ as a Being who is full of "grace and truth," as the Scripture asserts. If we admit for a moment that He comes short in the principle of truth, we shatter at once the very foundation of belief and confidence, and doubt is the inevitable result. If Christ's word is doubted, there is no confidence in Him. It follows, therefore, that those who do not believe in the truth of the text do not believe in Christ. But all concede that without this belief no one can obtain eternal life. Those who do believe the truth of the text cannot say that belief alone is sufficient for salvation, since it is expressly stated that "he that believeth _and is baptized_ shall be saved." Christ's own statement respecting the matter is final with all those that believe in Him. The following Scriptures are submitted: {428} "And why call ye me Lord, Lord, and do not the things which I say?" (Luke vi: 46). "But He said, yea, rather, blessed are they that hear the word of God, and keep it" (Luke xi: 28). "And this is the commandment, that we should believe on the name of His Son Jesus Christ, and love one another, as He gave us commandment. And he that keepeth His commandments dwelleth in Him, and He in him" (1 John iii: 23, 24). "If ye love me, keep my commandments. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John xiv: 15, 21). "Though He were a Son, yet learned He obedience by things which He suffered; and being made perfect, He became the author of eternal salvation unto all them that obey Him" (Heb. v: 8, 9). "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him?" (James ii: 14). "He that saith he abideth in Him ought himself also so to walk, even as He walked" (1 John ii: 6). "But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only. Likewise, also, was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? For as the body without the spirit is dead, so faith without works is dead also" (James ii: 20-26). "Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates into the city" (Rev. xxii: 14). "_Meddle not with any man for his religion; for all governments ought to permit every man to enjoy his religion unmolested. No man is authorized to take away life in consequence of difference of religion, which all laws and governments ought to protect_." --_Joseph Smith_. {429} THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. ITS RELIGION, HISTORY, CONDITION AND DESTINY. BY JAMES H. ANDERSON, OF SALT LAKE CITY, UTAH. 1902. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.--_Matt. vii, 18_. Of the religious denominations now in existence among men, none have attracted such attention from the others as the organization known as The Church of Jesus Christ of Latter-day Saints, the members of which are popularly, though erroneously, called "Mormons," because of their belief in the divine authenticity of the Book of Mormon, a record of the ancient inhabitants of America. In every nation where the fame of this Church has spread, and where its Elders have appeared to teach their faith, one feature which stands preeminent is the bitterness with which they are opposed, without even the opportunity of being heard, principally by professed believers in Christianity. Some there are who are practical in their adherence to the doctrine of religious toleration, and whose expansive minds lead them to refrain from passing judgment till they hear the case fairly stated. They hesitate to follow popular clamor, preferring to ascertain the truth for themselves, rather than give assent to the voice of prejudice and bigotry which demanded the life of Jesus of Nazareth because He claimed to be the Son of God. But these are the exception; the rule has been to accept without question assertions made against the Latter-day Saints, and to decline to listen to anything in the way of denial or justification. With this prominent fact before us, it is beyond dispute that to this organization above all others in this generation must be applied the saying, "For as concerning this sect, we know that everywhere it is spoken against." Doubtless much of this antagonism is due to ignorance of the true belief, aims and condition of the Latter-day Saints. Certainly it is largely because of gross misrepresentations by {430} those who have constituted themselves their enemies. The reason for assuming this position can be left for explanation to those who occupy it. The purpose of the present occasion is not to consider that branch of the subject, but rather to present the doctrines believed in by the Latter-day Saints, and the reason for that belief. The limited time at our disposal will admit of only a brief exposition of those doctrines; all who are desirous of more elaborate explanation may obtain it from the published works of the Church, and from its Elders, who will be pleased to present to investigators the Gospel message which they are proclaiming to the world. The present opportunity is sufficient for but an abridged statement, in plain and simple language, of the religious system under consideration. This Church presents no formula of religious dogmas. Its creed is: The direct revelation of God to His children. As He is without variableness, and is no respecter of persons, so His laws are unchangeable; and whatsoever He gives by the voice of revelation is a law unto the Saints. The organization of this Church was effected at Fayette, New York, on Sunday, the sixth day of April, 1830. Shortly after this event, its presiding Apostle and Prophet, Joseph Smith, was asked for a concise statement of what he and his people believed, and in reply he wrote the following: ARTICLES OF FAITH OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. 1. We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost. 2. We believe that men will be punished for their own sins and not for Adam's transgression. 3. We believe that through the atonement of Christ, all mankind may be saved, by obedience to the laws, and ordinances of the Gospel. 4. We believe that the first principles and ordinances of the Gospel are: First, Faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost. 5. We believe that a man must be called of God by "prophecy, and by the laying on of hands," by those who are in authority, to preach the Gospel and administer in the ordinances thereof. 6. We believe in the same organization that existed in the primitive Church, viz: Apostles, Prophets, Pastors, Teachers, Evangelists, etc. {431} 7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. 8. We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God. 9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the Kingdom of God. 10. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes. That Zion will be built upon this continent. That Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisaic glory. 11. We claim the privilege of worshiping Almighty God according to the dictates of our conscience, and allow all men the same privilege, let them worship how, where or what they may. 12. We believe in being subjects to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed we may say that we follow the admonition of Paul, "We believe all things, we hope all things," we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report or praiseworthy, we seek after these things. The position taken by the Prophet Joseph Smith and those who have given heed to the doctrines he presented is that they have no new system of religion to offer to the world, but that their message is the fulness of the everlasting Gospel; the Gospel which Paul said was "the power of God unto salvation, to every one that believeth;" the Gospel of which the Bible bears record, and which the Lord Jesus Christ and His disciples taught as the commandment of God to His children. While they testify that it is a new revelation to them in this dispensation, "the latter days," and that they received through heavenly messengers sent from the throne of the great Jehovah all the knowledge they possess of the plan of salvation, and also the authority to preach the Gospel and administer in its ordinances, they point out that it is the same Gospel and divine message that was revealed to man in ancient days; the "one faith" of which Paul spake to the Ephesians; the Everlasting Gospel, the plan instituted by God for the salvation of His children--unchangeable, eternal, and transcendently perfect. Upon this presentation of the case, then, are they to be judged. They thus place every principle or doctrine within the field of comparison with the Holy Scriptures, both in the Old and the New Testament. {432} THE GODHEAD. The first of the Articles of Faith declares a belief "in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost." That is, that the Father is a personage of spirit, glory and power, possessing all perfection and fulness; the Son a personage of tabernacle also, who is the express image of His Father, and possesses the same fulness with the Father, in whose image also man is created; and the Holy Ghost, that which bears record of the Father and the Son, the life-giving element in all nature, the agent of God's power, by which, through faith, all things are controlled. These three constitute the Supreme governing power, the Godhead, and are one--above all, and in all, and through all--omnipotent, omniscient and omnipresent. The idea thus set forth is that in form man is the image of his Creator. The Bible contains no suggestion of a similarity in form with any of the other creations of the Almighty. But with respect to man it is distinctly expressed in Genesis i: 26, 27: "And God said, Let us make man in our own image, after our likeness, and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. So God created man in His own image; in the image of God created He him; male and female created He them." Paul, in writing of God, says that Jesus was the "express image of His person" (Hebrews i: 3), being "in the form of God" (Phil. ii: 6). In the record which Matthew has made of the Lord's baptism, he describes the action of the three who constitute the Godhead: Jesus receiving the baptism of water, the "Spirit of God descending like a dove and lighting upon Him," and a voice--the voice of the Father--uttering from heaven, "This is my beloved Son, in whom I am well pleased" (Matt, iii: 16, 17). The Redeemer of the world Himself testifies of their individuality: "For as the Father hath life in Himself; so hath He given to the Son to have life in Himself; and hath given Him authority to execute judgment also, because He is the Son of man" (John v: 26, 27); "Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice because I said, I go unto the Father: for my Father is greater than I" (John xiv: 28); "Nevertheless, I tell you the truth; it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will {433} send him unto you" (John xviii: 7); "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of Truth, which proceedeth from the Father, He shall testify of me" (John xv: 26). In the solemn prayer offered up before His betrayal, the Divine Master besought His Father, in behalf of His disciples, "That they all may be one; as Thou, Father, art in me, and I in Thee, that they also may be one in us: that the world may believe that Thou hast sent me. And the glory which Thou gavest me I have given them; that they may be one, even as we are one" (John xvii: 21, 22). The unity of purpose and action in all things constitutes the oneness. This union Jesus sought to bring to His Apostles, that, each having his distinct personality, they might be one, "even as we are one." MEN JUDGED BY THEIR WORKS. "We believe that men will be punished for their own sins, and not for Adam's transgression." By this transgression death came into the world, that men might gain the experience of a mortal probation. But that man should be held responsible for an act in which he had no agency would evidently be an injustice. Our Father, being a just God, must therefore deal justly with His children. What is the doctrine of the Scriptures respecting the responsibility of men? In Jeremiah xvii: 10, it is announced: "I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings." As the laws of truth and justice are inflexible in their operation and effect, judgment as certainly follows evil as blessings result from good deeds. The beloved Apostle, in recording his vision of the judgment, tells us: "And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works" (Rev. xx: 12, 13). Language can be no plainer to inform mankind of the evidence that will be adduced for or against them at the judgment-seat of Christ. It will be their deeds; and from the judgment they will make no appeal, for they cannot but realize its justice. By the divine law, man is answerable for his own sins. {434} He is not compelled to bear the wrongs of another in the reward which he will receive at God's judgment. The transgression of Adam was not ours, and can have no ill effects upon us; it rather becomes a blessing by the mercy of Jehovah. The Latter-day Saints believe that, as by Adam death came into the world, without our action, so is life the free gift to all men, through the atonement of the Lord Jesus. This is the doctrine of the Bible. Paul expresses it thus: "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life" (Romans v: 12, 18). The Lord has permitted no doubt to remain respecting the sins for which men will be punished and the good for which they will be rewarded. His word is: "For the Son of man shall come in the glory of His Father with His angels; and then He shall reward every man according to his works" (Matt. xvi: 27). The testimony which He gave to John the Divine on the Isle of Patmos was: "I will give every one of you according to your works" (Rev. ii: 23). "And behold, I come quickly; and my reward is with me, to give every man according as his work shall be" (Rev. xxii: 12). THE ATONEMENT. "We believe that through the atonement of Christ all mankind may be saved, by obedience to the laws and ordinances of the Gospel." By this atonement is brought the victory over death; the resurrection of the body to life; the raising of man to a position where he is not subject to death. But it goes farther in the article of faith read. It brings salvation by obedience to the Gospel. Salvation, then, is more than a redemption from the fall. The latter comes to man without his agency, so far as the mere restoration to life is concerned. That is the doctrine which the Apostles taught: "For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive" (1 Cor. xv: 21, 22). Since the Savior brought to pass the resurrection and the life, His atonement has a universal application, and "there shall be a resurrection of the dead, both of the just and unjust" (Acts xxiv: 15). Does the atonement do more? The Latter-day Saints reply in the affirmative. Matthew (chap. i: 21) records that the {435} angel declared to Joseph, when foretelling the birth of the infant Jesus, "For He shall save His people from their sins." The Apostle Peter says: "Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved" (Acts iv: 12). By obedience to the laws and ordinances of the Gospel, salvation comes to man; it is that which is added to the children of men by the atoning blood of the Redeemer, when the requirements of His Gospel are complied with. Until this is done, there is no salvation from sin. The Apostle John makes this unequivocal declaration: "This then is the message which we have heard of Him, and declare unto you, that God is light, and in Him is no darkness at all. If we say that we have fellowship with Him, and walk in darkness, we lie, and do not the truth; but if we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin" (1 John i: 5, 7). If we would be cleansed from all sin by the blood of Christ Jesus, the condition is that "we walk in the light as He is in the light." If this be not our course, the Apostle says, "we lie and do not the truth." To these teachings is placed the seal and testimony of the Divine Master Himself, in His sermon on the mount: "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven" (Matt. vii: 21). "In vain do ye worship me," said He to those who followed the tradition of men instead of keeping "the commandment of God" (Mark vii: 7, 8). THE GOSPEL ORDINANCES--FAITH. "We believe that the first principles and ordinances of the Gospel are: First--Faith in the Lord Jesus Christ." The principle of faith is the moving cause of all action in intelligent beings. Faith in the Lord is the fundamental principle leading to obedience to His will. It is the assurance which we have of unseen things. By its exercise we are alone able to approach the throne of grace. "Without faith it is impossible to please Him; for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." (Heb. xi: 6). It is not a mere passive belief; but being a principle of action and power, it inculcates works in harmony with itself. The Savior says: "Let not your heart be troubled; ye believe in God, believe also in me. Verily, verily, I say unto you, He that believeth on me, the {436} works that I do shall he do also; and greater works than these shall he do, because I go unto my Father" (John xiv: 1, 12). It is the belief of the Latter-day Saints that the Gospel is the working law of Christ; that faith in Him, to have life, must be accompanied by works in accord with the mental exercise of faith. As the Apostle James says: "But be ye doers of the word, and not hearers only, deceiving your own selves" (i: 22). This Apostle writes, "For as the body without the spirit is dead, so faith without works is dead also;" and in the second chapter of his epistle (verse 14-24) he states: "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him? If a brother or sister be naked, and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? Even so faith, if it hath not works, is dead, being alone. Yea, a man may say, Thou hast faith and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works. Thou believest that there is one God; thou doest well: the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect? And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. Ye see then how that by works a man is justified, and not by faith only." The Lord said, "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment" (Matt, xxii: 37, 38). He also explains what it is to love God: "He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him" (John xiv: 21). This is faith in and love of God: keeping His commandments. REPENTANCE. "Second--Repentance." To those who, on the day of Pentecost, believed on the Apostles' words, and had awakened within their hearts faith in the Lord Jesus, Peter gave the law of the Gospel: "Repent, {437} and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts ii: 38, 39). This law was universal in its application. It was "to all that are afar off, even as many as the Lord our God shall call." When John the Baptist came in the wilderness of Judea, as the messenger before the Lord, preaching "the beginning of the Gospel of Jesus Christ, the Son of God," he proclaimed, "Repent ye, for the kingdom of heaven is at hand" (Matt. iii: 2). Of those who presented themselves for baptism he required conformity to the doctrine which preceded it. If they had not repented, the ordinance of baptism was refused to them. When many of the Pharisees and Sadducees came, he called them a "generation of vipers," and demanded that they "bring forth therefore fruits meet for repentance" (Matt. iii: 7, 8). God "commandeth all men everywhere to repent"--to turn from evil and walk in righteousness, for therein only is salvation. The Lord says, "Except ye repent ye shall all likewise perish" (Luke xiii: 3). BAPTISM. "Third--Baptism by immersion for the remission of sins." To the repentant believer this is the "baptism of repentance for the remission of sins" taught by John the Baptist (Mark i: 4). On the day of Pentecost, Peter pointed the way to salvation, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts ii: 38). When the jailer sought to be saved, Paul and Silas "spake unto him the word of the Lord," and he "was baptized, he and all his, straightway" (Acts xvi: 30-33). So important is this ordinance for admission into the Church of God, that the Lord Jesus insisted on receiving it at the hands of John the Baptist, who was authorized to administer it. John had preached that there should come after him One who should baptize "with the Holy Ghost and with fire," and when Jesus presented Himself on Jordan's banks, the Prophet recognized that mightier One. He felt his own weakness in the presence of the Son of God, and said, "I have need to be baptized of Thee, and comest Thou to me?" But Jesus knew the law of God. He knew that it was necessary for even the Son of Man to enter at the door, and obey the ordinance which His Father had appointed. Therefore He answered {438} John, "Suffer it to be so now, for thus it becometh us to fulfil all righteousness" (Matt. iii: 15). Then the Savior of the world went down into the river Jordan, and was baptized of John. When He came out of the water, there was given that glorious manifestation of the approval by His Father of the act of submission to the divine law, "and lo, the heavens were opened unto Him, and He saw the Spirit of God descending like a dove, and lighting upon Him: and lo, a voice from heaven, saying, This is my beloved Son, in whom I am well pleased" (Matt. iii: 16, 17). If it was necessary for the Son of God, the Redeemer of the world, to receive the ordinance of baptism at the hands of one having authority to administer it, that He might "fulfil all righteousness," wherein can sinful man hope to enter by any other way? And when that act of obedience to law on the part of the Divine Master was signalized by the glorious descent upon Him of the Holy Ghost, and brought forth from the Eternal Father the solemn declaration that He was well pleased with the Son who had just passed through the baptism of water, who among men dare say that the ordinance is vain, and useless, and non-essential; that it is not of paramount importance to those who would do the will of the Father? The Lord also declared that the baptism of John was "the counsel of God"--this ordinance that was "the baptism of repentance for the remission of sins." Said Jesus: "All the people that heard him, and the publicans, justified God, being baptized with the baptism of John; but the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him" (Luke vii: 29, 30). As the Lord went forth in His ministry, preaching the Gospel of the Kingdom, there came to Him Nicodemus, a ruler of the Jews. To him Jesus said: "Except a man be born again, he cannot see the kingdom of God" (John iii: 3). Nicodemus did not fully comprehend this saying, and made further inquiry, receiving a reply in language that none need misunderstand: "Verily, verily, I say unto thee, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (John iii: 5). Therefore, when the Master commissioned His disciples and sent them out, after they had been "endowed with power from on high," the command which they received and obeyed was: "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world" (Matt, xxviii: 19, 20). {439} In this labor of the ministry, to which they had been called and ordained of the Lord, He fulfilled His promise, and was with them: "And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following" (Mark xvi: 20). The Apostles taught: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins" (Acts ii: 38); "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into His death? Therefore we are buried with Him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection" (Romans vi: 3-5); "Buried with Him in baptism, wherein also ye are risen with Him through the faith of the operation of God, who hath raised Him from the dead" (Col. ii: 12). Here, then, is the Gospel doctrine: Baptism by immersion for the remission of sins, performed by one having authority; the birth, the burial, the planting in the watery element, without which ordinance the Lord has said that no man can enter the kingdom of heaven. BAPTISM FOR THE DEAD. It may be suggested that there are millions of the human family who have not had the opportunity of receiving of the baptism of repentance by one having divine authority--millions who never even heard of the name of Jesus Christ. The Latter-day Saints believe that the Gospel provides for all; that there is and can be no exception; that every one who will may partake of the waters of life freely; that God is no respecter of persons, but judges men by their works. A plan of salvation that is adapted to the few, that does not open the door to every being within the great brotherhood of man, is unworthy of the Creator and God of the universe. The Gospel of the Lord must be perfect, even as He is perfect, and reach to all humanity. The query is made, How did the thief who died on the cross enter the Kingdom of Heaven; there is no record of his baptism? Let the Scriptures give the answer: "And he said unto Jesus, Lord, remember me when Thou comest into Thy kingdom. And Jesus said unto him, Verily I say unto thee, to-day shalt thou be with me in paradise" (Luke xxiii: 42, 43). The Lord did not say he could enter His Kingdom, for He told Nicodemus that to do that is was necessary to be "born of the {440} water and of the Spirit;" but He promised the penitent thief that on that day he should be with Him in paradise. Is that not heaven? Let us examine and see, for on the proper ascertainment of this fact depends a great principle of truth. The body of Jesus was three days in the tomb, when the spirit again entered into it. When the Redeemer had risen, Mary came to the sepulchre and found that the body of her Master was not there. She began to inquire, when she heard a voice which she recognized as that of the Lord, to whom she turned. "Jesus saith unto her, Touch me not, for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God" (John xx: 17). Here is the testimony of Jesus Himself, that during the three days subsequent to His crucifixion, while His body lay in the tomb, His spirit did not go to heaven or the presence of His Father. Logically, it must follow, neither did that of the thief. Where, then, did He go? As Jesus was not in His Father's presence during these three days, where was He? The Scriptures have not left us in doubt upon this point. Jesus transferred to Peter the keys of the Kingdom of Heaven, and placed him at the head of the Twelve Apostles. Surely he is a competent witness; he says: "For Christ also hath once suffered for sins, the Just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also He went and preached unto the spirits in prison" (1 Peter iii: 18, 19). During the time of His absence from the body He was preaching "unto the spirits in prison"--the place where the thief also went. This doctrine of preaching the Gospel to the dead was taught by the Lord to His Apostles, just previous to His crucifixion: "Verily, verily I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear His voice" (John v: 25, 28). On the same subject, the chief Apostle says: "For for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit" (1 Peter iv: 6). The dead are to be "judged according to men in the flesh;" and, as the Lord has declared that "except a man be born of the water and of the Spirit" he cannot enter the Kingdom, what shall the dead who "hear the voice of the Son of God" do? Is the Gospel plan imperfect in that it does not provide a way {441} for those who have had no opportunity to receive that birth? God forbid. Such an injustice cannot be. Paul, writing to the Corinthians respecting the resurrection, says: "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why then are they baptized for the dead?" (1 Cor. xv: 29). The answer is complete: The dead may be officiated for by those who dwell in the flesh. This is the doctrine of salvation for the dead, an important part of the glorious Gospel that is as broad as the universe, and from everlasting to everlasting. By receiving the baptism for the dead, those who have passed into the spirit world have opened to them the door of the Kingdom of Heaven. "But one man cannot act in the place of another," is the suggestion that comes. The objector has surely forgotten, or has not contemplated the great truth that the whole Gospel plan taught in the Scriptures rests upon the vicarious atonement of the Lord Jesus Christ. THE HOLY GHOST. "Fourth--Laying on of hands for the gift of the Holy Ghost." When the Apostle Peter preached to those who sought salvation, he said: "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts ii: 38, 39). Here is the offer to all of this blessed boon, the gift of the Holy Ghost, after baptism for the remission of sins. It was to them, and their children, and to all that are afar off. There was no exclusiveness in this; the Gospel was open to all. By conforming to its laws, men receive the benefits of their own obedience. It is the great natural order of cause and effect. Comply with the conditions, the result must follow. The sincerely repentant believer, baptized in the proper manner, and by an authorized servant of God, is entitled to the gift of the Holy Ghost as a matter of right. How is he to receive it? Just as did the baptized believers under the ministry of the Apostles: "Now, when the Apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy {442} Ghost" (Acts viii: 14-17); "through laying on of the Apostles' hands the Holy Ghost was given" (v. 18). The Ephesians also "were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues and prophesied" (Acts xix: 5,6). Of the office of the Holy Ghost the Lord says: "Howbeit when he, the Spirit of Truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you" (John xvi: 13, 14). Here is the promise of guidance and revelation by the Holy Ghost. Its gifts are wisdom, knowledge, faith, healing, working of miracles, discernment of spirits, divers kinds of tongues, etc. (1 Cor. xii: 4-11). Wherever the Holy Ghost is bestowed, there are its gifts and graces manifest. DIVINE AUTHORITY. "We believe that a man must be called of God, by 'prophecy, and by the laying on of hands,' by those who are in authority, to preach the Gospel and administer in the ordinances thereof." The testimony of Scripture upon this is that Jesus "ordained twelve, that they should be with Him, and that He might send them forth to preach, and to have power to heal sicknesses, and to cast out devils" (Mark iii: 14, 15). To His Apostles He said: "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever you shall ask of the Father in my name, He may give it you" (John xv: 16); and of them, in praying to His Father, He testified: "As Thou has sent me into the world, even so have I also sent them into the world" (John xvii: 18). His Father had sent Him and had "given Him authority," and in like manner He gave authority to His Apostles. They in turn commissioned others to act in the ministry--"they ordained them Elders in every church" (Acts xiv: 23). As Paul has said, "No man taketh this honor unto himself, but he that is called of God, as was Aaron" (Heb. v: 4). Aaron was called by the voice of God, through Moses (Exodus iv: 14, 15). The acts of those who are authorized to officiate in the ordinances of the Gospel--to whom are committed the keys of the Kingdom--are recognized by the Lord, and are given full force. "Whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be {443} loosed in heaven" (Matt, xvi: 19). But those not authorized receive no such recognition. OFFICERS. "We believe in the same organization that existed in the primitive Church, viz.: Apostles, Prophets, Pastors, Teachers, Evangelists, etc." The Apostle Paul taught that there was "one Lord, one faith, one baptism," and said of the Redeemer, "Wherefore He saith, when He ascended up on high, He led captivity captive, and gave gifts unto men. And He gave some, Apostles; and some, Prophets; and some, Evangelists; and some, Pastors and Teachers" (Eph. iv: 8, 11). He also preached: "Now ye are the body of Christ, and members in particular. And God hath set some in the Church, first Apostles, secondarily Prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues" (1 Cor. xii: 27, 28). God set these in the Church, is the Apostle's testimony. Shall man say that they are not proper? The Lord has never changed the organization; on the contrary, these officers were given "for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (Eph. iv: 12-14). Is there work for the ministry? Are the Saints yet to be perfected? Are we still far from the unity of the faith? Are we less than the stature of the fulness of Christ in the knowledge of God? With the present spectacle of jarring sects, religious discords, and disputations of doctrines, no intelligent person would venture to give other than an affirmative reply to these inquiries. There is evidently abundant work for the ministry, and therefore a necessity for Apostles, Prophets, and all the officers that God has set in His Church. Wherever that Church is organized upon the earth, there will these officers be found, with all the authority, gifts and powers that accompany the offices. The church which has them not is not the Church of Christ, according to the evidence presented by the word of God. {444} SPIRITUAL GIFTS. "We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc." These are the gifts of the Spirit, which Christ promised should follow the believers. They are the signs which confirmed the preaching of the Gospel by the Apostles: "And He said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them, He was received up into heaven, and sat on the right hand of God. And they went forth and preached everywhere, the Lord working with them, and confirming the word with signs following" (Mark xvi: 15-20). Of these are the miracles wrought by our Lord and Savior. God hath set in the Church "miracles, gifts of healings, helps, governments, diversities of tongues" (1 Cor. xii: 26). Never at any time has He said they should be done away. He is an unchangeable being, a God of miracles to-day as much as at any period of the world's history. He cannot be otherwise and still occupy His exalted position. He cannot be shorn of His power to manifest the gifts of His Spirit among the children of men, when the latter comply with His laws. His arm is not shortened, or His power to save diminished. If miracles, and healings, and prophecy, and the other gifts of the Spirit do not exist among men, it is for the same reason that in ancient days the Lord Jesus, in "His own country," "could do no mighty work, save that He laid His hands on a few sick folk, and healed them," namely, "because of their unbelief" (Mark vi: 6, 7). Those who dwell on the earth to-day are equally the children of our Father with those who lived nineteen centuries ago, and have an equal claim on His blessings if they observe His laws and exercise the same faith in Him as did His disciples anciently. "For the promise is unto you, and to your children, and to all that are afar off," said Peter, in his proclamation of the Gospel, of which Paul said, "But though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed" (Gal. i: 8). {445} THE APOSTASY. The Latter-day Saints believe that but for the apostasy of the primitive Christian Church, it would have remained with the same organization, powers and ordinances; with Apostles, Prophets, healings, miracles, and all the gifts of the Spirit, up to the present time. That these ceased to exist among men is proof that there has been a departure from the Gospel. If the organization had remained it would have been in the same form as God placed it, and the true successors to the Apostles would have followed their example when they filled the vacancy made in the Twelve by Judas's apostasy--by selecting Matthias to be numbered with the Apostles (Acts i: 26). But there was no succession to the Twelve through the generations which succeeded them, therefore the organization ceased to exist among men. If there was to be an event of such importance in the world's history as a great apostasy, surely the disciples would have had an intimation of it through the inspiration of the Holy Ghost. By reference to their writings we find that they had this knowledge, and prophesied concerning it. Paul wrote to Timothy that the time would come when men would not endure sound doctrine, but would heap to themselves teachers, and turn away from the truth. (2 Tim. iv: 3, 4). He also taught that in the last days perilous times should come, when men should be "lovers of pleasure more than lovers of God; having a form of godliness, but denying the power thereof" (2 Tim. iii: 1-5). To the Thessalonians was borne this testimony respecting the great apostasy: "Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way" (2 Thess. ii: 1-7). The "mystery of iniquity" was making its influence felt at that early day. Paul had warned {446} the people of what was coming; as he says, "When I was yet with you I told you these things." In the record of the vision given to the Apostle John, which he says was "the revelation of Jesus Christ," we are informed that John was shown "things which shall be hereafter." Of one of the beasts which he saw as typical of a power which should rise up in the earth, it is said, "And it was given to him to make war with the Saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations" (Rev. xiii: 7). This is some of the scriptural evidence concerning the great power which was to deceive the nations of the earth and pervert the Gospel by teaching men and women that Apostles and Prophets were not necessary, and that the gifts of the Holy Ghost were done away, till Christendom has been brought to the apostate condition in which it is to-day. So complete was the work of this "mystery of iniquity," of the beast that "made war with the Saints and overcame them," that it was necessary for an angel to be sent from heaven with the Gospel message for mankind. John says of this event: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people" (Rev. xiv: 6). THE BOOK OF MORMON. "We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God." For people who believe the Bible to be the word of God to also believe that another record is His word, the two must be consistent with each other. There can be no conflict between them. For both to be the word of God, they must be divinely inspired, and their teachings be in perfect harmony. While it would by no means be certain that a record which has passed through so many hands as have the Bible manuscripts, with a loss of some, at least, of the sacred writings, would contain a reference to another record which was to be made by a separate branch of the House of Israel, yet it would not be unreasonable to hope that possibly an allusion to it might be found in some of the prophetic writings. This hope is not without foundation with respect to the Book of Mormon, which is a history of a part of the House of Israel, on the American continent. The Prophet Ezekiel says: {447} "The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the House of Israel his companions: and join them one to another into one stick: and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not show unto us what thou meanest by these? Say unto them, Thus saith the Lord God: Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and they shall be one in mine hand" (Ezekiel xxxvii: 15-19). The "stick of Judah" is the record which we have of the Jews--the Bible; the "stick of Ephraim" is the other record, which we have in the Book of Mormon; and both records have become one in the hand of the Lord. Hosea says that to Ephraim had been written the great things of the law (Hosea xiii: 12), and the Savior informed His disciples of others that He must visit: "And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd" (John x: 16). These other sheep were to hear His voice--to receive a personal visit from Him. The history of the coming forth of the Book of Mormon is, briefly stated, that its existence and whereabouts were revealed to the Prophet Joseph Smith by an angel sent from heaven. This angel said his name was Moroni, and that in the year A.D. 420 he had buried the sacred record in the hill Cumorah, which is located in the northern part of the State of New York. After Joseph had received several visits and had been instructed by the heavenly messenger, the plates were entrusted to his care, with a Urim and Thummim for their translation. Each plate was six inches wide and eight inches long, and not quite as thick as common tin. They were filled with engravings in Egyptian characters, and bound together in a volume, as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of it being sealed. The characters on the unsealed part were small and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. The Urim and Thummim consisted of two transparent stones set in the rim of a bow fastened to a breastplate. The unsealed portion of the plates was {448} translated, and the whole were again taken charge of by the angel. The part which had been translated was published early in 1830, as the Book of Mormon, according to the command of God. It is an abridgment made by the Prophet Mormon, father of Moroni, from the records of his forefathers. On the title page is this statement: Wherefore it is an abridgment of the record of the people of Nephi, and also of the Lamanites; written to the Lamanites who are a remnant of the house of Israel; and also to Jew and Gentile: written by way of commandment, and also by the Spirit of prophecy and of revelation. Written and sealed up, and hid up unto the Lord, that they might not be destroyed; to come forth by the gift and power of God unto the interpretation thereof; sealed by the hand of Moroni, and hid up unto the Lord, to come forth in due time by the way of Gentile; the interpretation thereof by the gift of God. An abridgment taken from the book of Ether also; which is a record of the people of Jared; who were scattered at the time the Lord confounded the language of the people when they were building a tower to get to heaven; which is to shew unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever; and also to the convincing of the Jew and Gentile that JESUS is the CHRIST, the ETERNAL GOD, manifesting Himself unto all nations. And now if there are faults, they are the mistakes of men: wherefore condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ. Several persons were permitted to view the plates, among the number being the "Three Witnesses," who thus testify of what they saw and heard: The Testimony of Three Witnesses.--Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record, which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and the power of God, for His voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates; and they have been shewn unto us by the power of God, and not of man. And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvellous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless {449} before the judgment-seat of Christ, and shall dwell with Him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. Oliver Cowdery, David Whitmer, Martin Harris. From that testimony they never varied. They were separated from the Latter-day Saints, having departed from the Church, to which they belonged for a time after its organization. But nothing could induce them to change their statement. It was true, and they knew it. In their old age Oliver Cowdery and Martin Harris returned to the Church. David Whitmer never did. He was the last to survive, his death having occurred in January, 1888, at Richmond, Missouri. When on his deathbed he called his family and friends around him, and made to them a solemn declaration that he knew the Book of Mormon, and his testimony thereto, to be true. Eight others also testify as follows: The Testimony of Eight Witnesses.--Be it known unto all nations, kindreds, tongues, and people unto whom this work shall come, that Joseph Smith, Jun., the translator of this work, has shewn unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work, and of curious workmanship. And this we bear record with words of soberness, that the saith Smith has shewn unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world, to witness unto the world that which we have seen, and we lie not, God bearing witness of it. Christian Whitmer, Hiram Page, Jacob Whitmer, Joseph Smith, Sen., Peter Whitmer, Jun., Hyrum Smith, John Whitmer, Samuel H. Smith. Like the three, they never faltered in maintaining that what they had subscribed to respecting the Book of Mormon was the truth, and was with them an absolute knowledge. Of further evidence concerning the authenticity of the Book of Mormon, there is in this sketch an opportunity of saying but little. Regarding the external proof, it must suffice to merely call attention to the developments of archaeological research on the American continent. When the Book of Mormon was first published it was the accepted theory of the civilized world that {450} America was not peopled by any nation of ancient times which had made marked progress in civilization. But subsequently, from the appearance of Captain Dupaix's book in 1834-5, followed by the evidence of Lord Kingsborough, Stevens and Catherwood, Powell, and other well-known archaeologists and explorers, a change came with respect to this matter, until now there is no doubt of the advanced position reached by ancient American civilization, as well as of the great antiquity of the native American races. The ruined temples and crumbling palaces of the ancient cities of Uxmal, Copan, Palenque, Quiche, and scores of others, whose architecture rivals that of any contemporaneous cities of the Old World, bear silent but incontrovertible testimony to the historical truth of the Book of Mormon. With internal evidence of its divine authenticity, the volume is amply provided. It presents a code of ethics whose purity and godliness are unexcelled by any publication that has seen the light of day. In its pages there are no anachronisms and no contradictions. The various writers are in perfect accord. Compared with the great truths of science and nature, there are no absurdities and no inconsistencies. Between it and the Bible there is complete harmony in doctrine and in prophecy. It is a book that would be profitable reading to any thoughtful person. No intelligent, honest and sincere seeker after truth can give it thorough examination and consideration, with an understanding of the circumstances under which it was brought forth, without being convinced that in giving to the world the Book of Mormon, God has wrought one of the greatest miracles of any age or time. REVELATION. "We believe all that God has revealed, all that He does now reveal, and that He will yet reveal many great and important things pertaining to the kingdom of God." When the Lord promised His disciples the Holy Ghost, He informed them that it would teach them all things (John xiv: 20); "He shall receive of mine, and shall show it unto you" (John xvi: 14). This was a direct promise of revelation through the medium of the Holy Ghost, therefore belief in revelation is a scriptural doctrine. It is the communication to men of knowledge from God: "Howbeit. when He, the Spirit of Truth, is come, He will guide you into all truth: for He shall not speak of Himself; but whatsoever He shall hear, that shall He speak; and He will show you things to come" (John {451} xvi: 13). This is the word of the Lord--that the Holy Ghost should reveal things to come. The same condition which caused the withdrawal of the other gifts of the Spirit also caused the withdrawal of the gift of revelation. It was because of the apostasy--the unbelief of man. Never has the Lord said that He would reveal no more to the children of men. But He has forbidden men to add to or take from that which He reveals (Rev. xxii: 18, 19). Whenever the Almighty has authorized servants upon the earth, there is with them the gift of revelation. "Surely the Lord God will do nothing, but He revealeth His secret unto His servants the Prophets" (Amos iii: 7). The Apostle says that if a man lacks wisdom, and asks in faith for God to bestow it on him, He will do so liberally (James i: 5, 6). RESTORATION OF THE GOSPEL. The tidings which the Latter-day Saints bear to the world are, that the Gospel has been restored to earth in this dispensation; that the present is the time of which Paul wrote, "that in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven and which are on earth; even in Him" (Eph. i: 10). It is this restoration which John the Revelator saw in vision on the Isle of Patmos, and of which he says: "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to Him; for the hour of His judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of waters" (Rev. xiv: 6, 7). The Latter-day Saints testify that this angel has appeared, and has restored the Gospel, which is now being preached to the nations. It is the same now as anciently, with all the gifts, powers and blessings. Nothing is lacking. It is presented to all people for their consideration. The most thorough investigation is invited. There is nothing to conceal or hold back. It is not the province of the Gospel to put its light under a bushel, but to entreat all men to come forward and test its truth. "Prove all things; hold fast that which is good," was the admonition of the Apostle Paul; the same invitation is extended to-day. Men are given intelligence; they are in possession of reasoning power. It is an insult to Deity to say that He forbids us to use these in seeking for knowledge. He asks for intelligent {452} conformity to the eternal laws of truth, not for blind obedience to the dogmas of men. He has given to man his free agency. As expressed in the hymn: "Know this, that every soul is free To choose his life and what he'll be; For this eternal truth is given, That God will force no man to heaven. "He'll call, persuade, direct aright-- Bless him with wisdom, love and light-- In nameless ways be good and kind, But never force the human mind. "Freedom and reason make us men; Take these away, what are we then? Mere animals, and just as well The beasts may think of heaven or hell." This free agency was recognized by the Divine Master who said to the Jews, "Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me" (John v: 39). To this testimony and counsel of the Lord the Latter-day Saints direct attention. OTHER DOCTRINES. Of the other principles believed in by the Latter-day Saints there is not upon this occasion opportunity to speak at length. These are: The gathering of Israel; the Restoration of the Ten Tribes; the support of Earthly Governments for the Protection of Human Rights; the Building up of Zion and Rebuilding of Jerusalem; the Resurrection; the Second Coming of Christ to reign as Lord of lords and King of kings--all of which are doctrines of the Bible, as clearly maintained in its teachings as those which have been spoken of. The Latter-day Saints believe--indeed testify that they know they are fulfilling the predicted gathering of Israel in the last days by the command and power of God; that their gathering on the American continent is upon the land of Zion, the land of Joseph, whose blessings have prevailed "unto the utmost bounds of the everlasting hills" (Gen. xlix: 26); that the mountain of the house of the Lord is "established in the top of the mountains" (Micah iv: 1). With implicit faith that the Lord will confirm their testimony, they declare that He has sent His messenger before Him in latter days, to prepare the way for His coming (Mala. iii: 1). It may be well to refer to their ordinance of marriage, of which there appears to be such a misunderstanding in the world. This can be briefly stated. The Latter-day Saints believe {453} that marriage is ordained of God; that He has revealed to them its everlasting covenant; that when the ceremony is performed by His authority, the union of husband and wife is eternal--that it is bound on earth and bound in the heavens. "And they twain shall be one flesh: so then they are no more twain, but one flesh. What therefore God hath joined together, let not man put asunder" (Mark x: 8, 9). It is a covenant that is entered into voluntarily by the parties; there can be no compulsion in this, or in any of the ordinances of the Gospel. With the Latter-day Saints the principle of celestial marriage is the union of husband and wife for time and eternity. They believe the family relation exists in the celestial kingdom of God. They also have pronounced views upon the purpose of the union of the sexes. They do not believe that its object is the gratification of passion, but that such an idea is wicked in its inception and damning in its practice. They believe that a departure from the paths of virtue is punishable by the severest penalties, and that the violation of the marriage covenant is an offense which ranks next to the crime of murder. A GLANCE AT HISTORY. The Prophet Joseph Smith was born at Sharon, Windsor County, Vermont, U. S. A., December 23, 1805, his father being a farmer. In the spring of the year 1820, when Joseph was a little over fourteen years of age, he became deeply interested in religious matters. He read the passage in James i: 5: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not, and it shall be given him." With full reliance upon that promise in the Divine Word, this humble lad prayed to God and received the heavenly manifestation. He continued faithful and was instructed by messengers from heaven, and received and brought forth the Book of Mormon. When these facts became known to the people in the vicinity of where he resided, he was made the object of false and slanderous reports, and severe persecutions. Many attempts were made to kill him, and every device was used to get the plates from him; but the Lord protected him, and people began to believe his testimony. In 1829, John the Baptist came and ordained him to the Aaronic Priesthood; in the same year the Apostles Peter, James and John ordained him to the Apostleship. In obedience to the command of God, the Church of Jesus Christ was once more organized on the earth, with the promise from the Lord that it would never again be taken from among {454} men; that it was restored preparatory to the ushering in of Christ's millennial reign on earth. Some of its members were ordained and sent out to preach. Those who received their testimony and were baptized were filled with the Holy Ghost by the laying on of hands, and the word was confirmed with signs following. The Church rapidly increased in membership, and branches were organized in many of the States. A Temple was erected in Kirtland, Ohio. The State of Missouri became the principal place for the gathering of the people; but because they would not join in the practices of the lawless element there, and were believers in an unpopular religion, an organized mob drove them from their habitations, contrary to law, justice and humanity, to wander on the bleak prairies, in wintry weather, till they left the tracks of their bleeding feet on the frozen ground. Men, women and children were subjected to the most fiendish outrages--starved, tortured, butchered. This was in a land that boasted of religious freedom and tolerance! Finally, about twelve thousand who had escaped the exterminating order of Missouri's mob found a resting place in Illinois, and built up the beautiful city of Nauvoo. But the refuge was only temporary, for the bigot and the criminal united in a relentless and bloody warfare upon them. Less than six years after their expulsion from Missouri, their Prophet was assassinated in Carthage jail, while in the hands of the officers of the law, and under the pledged protection of the governor of the State, Thomas Ford. This was on June 27, 1844. Joseph Smith had committed no offense; he was guilty of no wrong. "The law cannot reach him, but powder and ball shall!" was the cry of his murderers. The blood of the martyred Prophet and his fellow-religionists still cries to God for vengeance! The enemies of the Saints, however, were doomed to disappointment, for the death of the Prophet did not stop the work, or break up the Church organization. The leadership devolved on the Twelve Apostles, with Brigham Young as their President; even greater energy was displayed than before, and the Temple at Nauvoo was soon completed. Fiendish plots were laid, and barbarous plans adopted to blacken the character of the "Mormon" people, and make them appear abominable in the eyes of the public. Numerous atrocities were committed by the mobocrats, who falsely attributed them to the Saints, and thus aroused public indignation against them. Hoping to secure immunity from these unjustifiable attacks, they consented to move from the State, the mob agreeing to {455} allow them to remain in peace a given time, so the exodus could be accomplished. This agreement was soon disregarded by the persecutors, who were reckless, and impatient to despoil the Saints. When a portion of the latter had left Nauvoo, the remnant was attacked by an armed force, and driven into Iowa in a destitute condition. General Thomas L. Kane, of Philadelphia, who passed that way a few days afterward, related his experience in a lecture before the Historical Society of Pennsylvania. The following is an extract from his address: "Dreadful, indeed, was the suffering of these forsaken beings; bowed and cramped by cold and sunburn, alternating as each weary day and night dragged on, they were, almost all of them, the crippled victims of disease. They were there because they had no homes, nor hospital, nor poor-house, nor friends to offer them any. They could not satisfy the feeble cravings of their sick; they had not bread to quiet the fractious hunger-cries of their children. Mothers and babes, daughters and grandparents, all of them alike, were bivouacked in tatters, wanting even covering to comfort those whom the sick shivers of fever were searching to the marrow. These were Mormons, famishing in Lee County, Iowa, in the fourth week of the month of September, in the year of our Lord 1846. The city--it was Nauvoo, Illinois. The Mormons were the owners of that city, and the smiling country around. And those who had stopped their plows, who had silenced their hammers, their axes, their shuttles, and their workshop wheels; those who had put out their fires, who had eaten their food, spoiled their orchards, and trampled under foot their thousands of acres of unharvested bread--these were the keepers of their dwellings, the carousers in their Temple, whose drunken riot insulted the ears of their dying." Out into the trackless American wilds, into an Indian country, the "Mormons" wended their way, weary and destitute, for more than fifteen hundred miles, their pathway being marked by the graves of their dead. The history of their privations and sufferings is harrowing in the extreme. The lives of not less than a thousand of their number were sacrificed in the relentless persecutions connected with the exodus from Illinois. But God opened their way, and as a result of their unity, humility and faith through severe tribulations and deep sorrows, they were guided to a refuge in the valley of the Great Salt Lake. Three years later, in 1850, Congress created the Territory of Utah. Under the territorial form of government, the governor, secretary, judges, marshals, postmasters, election and other territorial officers, are appointed by the President of the United States. {456} In their new home, the Saints increased in numbers and were beginning to enjoy some of the comforts of life, as a reward of their toil, when, in 1857, the national government was induced, through the misrepresentations of some of its officials, to send an army against the "Mormons," who prepared for another exodus, and to defend themselves. But the time required in such an undertaking gave the government an opportunity to discover that it had been misled and to change its course. The record of the expedition, with its expenditure of twenty millions of dollars, stands as a monument of the folly of judging a matter hastily. The current of popular opinion, however, had set in strongly against the Saints, and it is difficult to change it; but the majority of those with whom they are now in contact are not the lawless element of Missouri and Illinois, so that the violence of former times is no longer used against the body of the people where they are known. But the adverse feeling caused legislation hostile to them. They bowed to the law, content to leave the issue between those who raised their hands against them and the God of Israel, in whose justice, mercy and omnipotence they have perfect confidence. Their Church property was seized by the government--property which was the voluntary gift of Church members, for the support of the poor, the building of Temples, and similar purposes. But with a better understanding of the motives and lives of the Saints, the government recognized the great wrong done, and sought to right it. The forfeited property not wasted in litigation was restored, adverse legislation ceased, friendliness superseded an unjust, mistaken antagonism, and in 1896 Utah was admitted to statehood. PRESENT CONDITION. The results of the industry, integrity and thrift of the Saints, as shown by their present condition, are a complete refutation of the accusations of evil made against them. A corrupt tree cannot bring forth good fruit. Utah, the chief centre of their gathering place, has a population of 270,000, seventy-five per cent, being "Mormons." Ninety percent of the heads of families live in their own houses and on their own lands. The fruitful orchards, rich fields and farms, successful industries and beautiful cities, towns and villages, present to the view a paradise upon earth; while the vigor and cheerfulness of old and middle-aged and young betoken the health, prosperity and happiness which are God's own gifts to this people, in whose hearts dwells more abundantly than in those {457} of any other community that love of God and of their fellow men which is the fruit of a pure and noble life in the service of the great Creator. Not alone in Utah do the Latter-day Saints find a home. Their hundreds of settlements bedeck the mountain valleys from the province of Alberta, in Canada, through Montana, Oregon, Idaho, Nevada, Wyoming, Utah, Colorado, Arizona and New Mexico, in the United States, to Chihuahua, in Old Mexico, on either side of a line which reaches fifteen hundred miles along the backbone of the American continent. As an ecclesiastical organization, the first officers in the Church are divinely commissioned Apostles of the Lord Jesus, and divine authority is possessed by the whole body of Priesthood, down to the office of Deacon. Almost the entire male membership of the Church is included in this classification; while there are organizations for the women and children. Over four hundred districts, or wards, are united in larger organizations called Stakes of Zion, all combining in a perfect system. FUTURE DESTINY. The Saints have an abiding faith in the future glorious destiny of the work in which they are engaged. From its inception there has been steady and rapid progress. Its Elders have carried the glad tidings to the nations as God has given them strength. They have not preached for money nor divined for hire. Freely they have received; freely they give. Persecution has followed those who have obeyed the Gospel, just as it did anciently. But with each wave of adversity the Church has grown stronger, and its opponents have been restricted in their ability to inflict injuries on its members. Each successive blow of its foes has fallen more lightly than the one which preceded it; while the Saints have been brightened and made better by the experience gained in drawing nearer to the Lord. No Latter-day Saint has any doubt of the ultimate triumph of the principles he has received in the Gospel. They form the plan of life, the power of God unto salvation. The Church is organized never again to be overcome. Its destiny is to continue to increase until its Founder and Head, the Lord Jesus Christ, will establish His eternal kingdom, and righteousness shall rule from the rivers to the ends of the earth. THE GOSPEL MESSAGE. The purpose of the Gospel is to lead us back to God, improved by the knowledge and experience we have gained. {458} There is no truth in any department of life that is without its pale; no knowledge that is beyond its reach. Its truth is the sum of all existence, the knowledge of things that have been, that are, and that will be. God is truth, and His Gospel is the plan whereby we may be saved in His presence. This is the doctrine that our Lord and Savior taught; this is the message given to the Latter-day Saints, and which they proclaim to the world. They call upon all men to repent and do the will of God. They invite sincere seekers after truth everywhere. They present to the world an example of the marvelous power of the Gospel they have obeyed. By their fruits they show its effects. They have solved the problem of a happy, prosperous and contented life, free from sin and sorrow, from poverty and idleness, from hatred and hypocrisy. They present to the rest of mankind the example of a people who put into practice their belief in being honest, industrious, true, chaste, benevolent, and in doing good to all men. If there is anything virtuous, lovely, or of good report, or praiseworthy, they seek after those things. To all men they bear the message of the Gospel which has made them thus. They leave no room for deceit and delusion. They claim to have divine authority and divine principles, and they offer the proof, which is in the reach of every true, honest, virtuous man and woman. It is the test which the Lord has commanded them to proffer to mankind, the same that He applied to Himself: "My doctrine is not mine, but His that sent me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself" (John vii: 16, 17). There can be no mistake about it, for if it be not of God, He will not give the knowledge. But tens of thousands of Latter-day Saints bear witness that they have received the testimony from Him. It is true, and we bear you witness now of its truth. Hereby we know that we know Him, that we keep His commandments. The Apostle John says: "Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: for he that biddeth him God speed is partaker of his evil deeds" (2 John: 9-11). That we do bring this doctrine, and that it is true, is the testimony which we now give, and which we will meet before {459} the pleasing bar of the Great Jehovah, the eternal judge of both quick and dead. And may the grace of God the Father, whose throne is high in the heavens, and the Lord Jesus Christ, who sitteth on the right hand of His power until all things shall become subject unto Him, be and abide forever with those who seek to serve Him in spirit and in truth. Amen. "_When the day comes in which the Kingdom of God will bear rule, the flag of the United States will proudly flutter unsullied on the flagstaff of liberty and equal rights, without a spot to sully its fair surface; the glorious flag our fathers have bequeathed to us will then be unfurled to the breeze by those who have power to hoist it aloft and defend its sanctity_." --_Brigham Young_. "_How consoling to the mourners, when they are called to part with a husband, wife, father, mother, child or dear relative, to know that although the earthly tabernacle is laid down and dissolved, they shall rise again to dwell in everlasting burnings in immortal glory, not to sorrow, suffer or die any more; but they shall be heirs of God and joint heirs with Jesus Christ_." --_Joseph Smith, The Prophet_. {460} A WORD ABOUT SUCCESSION. (1907.) (_From Saturday's "News_.") A correspondent writing from Parker, Idaho, requests a reply, through the columns of the "News," to the question, by whom was President Young ordained to the presidency of the Church? It appears that the emissaries of the Reorganite faction have discovered in that question a fruitful source of sophistical controversy, and that they are triumphantly asking it wherever they go. The proper reply is, he was ordained by the Prophet Joseph to that calling, when the Prophet, prompted by the Holy Spirit, conferred upon the Twelve Apostles the power and authority he himself had received. The following statement of facts by Elder Joseph F. Smith, Jr., can be verified by the authentic records of the Church: The Prophet Joseph earnestly desired that his brother Hyrum should live to succeed him in the presidency of the Church. In the year 1841, by command of the Lord, he ordained him to this exalted position, as is quite evident from the following, section 124, verses 94-5, of the Doctrine and Covenants: And from this time forth I appoint unto him (Hyrum Smith) that he may be a Prophet, and a seer, and a revelator unto my Church as well as my servant Joseph. That he may act in concert also with my servant Joseph, and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing and glory, and honor, and priesthood, and gifts of the priesthood, that once were put upon him that was my servant Oliver Cowdery. From this revelation we learn that the Lord appointed Hyrum Smith both as Patriarch and to act in concert with his brother Joseph in the presidency of the Church. In accordance with this revelation, Hyrum was so ordained January 24, 1841. This was not in the sense of a counselor to {461} Joseph, for at this very appointment Hyrum was removed as counselor to the president, and William Law was ordained in his stead. Joseph and Hyrum continued to so act from this time forth until their martyrdom, June 27, 1844. Shortly before the martyrdom the Prophet tried with all his power to persuade Hyrum not to accompany him to Carthage, knowing full well the fate that awaited them there. Had Hyrum stayed behind and thereby remained in mortality, he would, by virtue of his position and ordination received in 1841, have become the president of the Church. His brother intended that this should be (_Times and Seasons 5: 683_), but through his faithfulness to, and love for, his brother, Hyrum fell a martyr before the Prophet Joseph did. Now mark! The Lord, who knew that Hyrum should receive a martyr's crown at Carthage, in the winter of 1843-4, commanded the Prophet to confer upon the heads of the twelve Apostles every key, power and principle that the Lord had sealed upon his head. The Prophet declared that he knew not why, but the Lord commanded him to endow the twelve with these keys and priesthood, and after it was done, he rejoiced very much, saying in substance, "Now, if they kill me, you have all the keys and all the ordinances and you can confer them upon others and the powers of Satan will not be able to tear down the kingdom as fast as you will be able to build it up, and upon your shoulders will the responsibility of leading this people rest." (_Times and Seasons 5: 651_.) In this manner the Prophet ordained the twelve Apostles, which body constitutes the second quorum of the Church, equal in authority with the first presidency. _Doc. and Cov. 107: 23-24_, with the keys of the kingdom. Brigham Young was president of the twelve, and upon him devolved the duty of presiding. Therefore, after the death of Joseph and Hyrum Smith, the twelve assumed, by authority of their office, the duty to preside over the Church. Later, when through revelation the quorum of the first presidency was reorganized with three presidents--Brigham Young and Counselors Heber C. Kimball and Willard Richards, they claimed, and rightfully, that since they were ordained under the hands of Joseph Smith and from him had received all the keys and powers of the priesthood which the Prophet held, it would have been superfluous to have been ordained again. They were in this capacity, however, sustained by the unanimous vote of the Saints, {462} which was essential to make such ordination of force in the Church. There is an abundance of testimony to prove that the Prophet did so ordain the twelve, some of which can be found in the _Times and Seasons_, volume 5, pages, 561, 664 and 698; also in the _Millennial Star_, volume 10, page 115. We repeat that Brigham Young received all the keys, powers, authority and priesthood, that were held by Joseph Smith, that enabled him to preside over the high priesthood, from the Prophet Joseph Smith in Nauvoo in the winter of 1843-4. This important question was settled long ago by the entire body of the Saints who accepted the leadership of the twelve, after the departure of the Prophet and Patriarch, and sustained President Young in his office. It was settled by the approval of the Almighty of the marvelous work he accomplished, and which could not have been done without divine aid and guidance. To ascribe the mighty deeds Brigham Young performed through the power of the divine Spirit which rested upon him, to the spirit that is the originator of secession, rebellion, apostasy, and falsehood, is to come dangerously near blasphemy. What is it but a repetition of the sin of the adversaries of our Lord, who, although they knew that "no man can do the miracles that Thou doest, except God be with him (_John, 3: 2_); yet proclaimed to the people: "He hath an unclean spirit." (_Mark 3: 30_.) What is it but to assail the disciple with a weapon that was in vain directed against the Master? There was some excuse for difference of opinion on the subject of succession, immediately after the martyrdom, because the people were not in possession of full information, but there is no excuse now. To use a familiar illustration: At the time of an election citizens are expected to have different opinions as to candidates for office; they are expected to work for those whose views and principles they support. But when the question is settled at the polls, loyalty demands that all accept the verdict and work together for the common interests of the community. The body of the Latter-day Saints having accepted, as guided by the Holy Spirit, the leadership of the twelve, there was no longer any valid reason for seeking the leadership of other shepherds. The trouble with some of our reorganized brethren is that they look upon the members of the Church as a flock of sheep, that, like other property, can be inherited. This is entirely contrary to the fundamental principles of the Gospel. The Church belongs to Christ. The leaders and officers are the servants of the Lord and the people of the Lord. It follows {463} that the Lord raises up whoever He pleases, to perform the services necessary from time to time. Brigham Young was every way equipped for the peculiar work needed during his time. Who could have done what he did? Sidney Rigdon? Lyman Wight? James J. Strang? Or the founders of the so-called reorganized church? Let the reader reflect on the facts history records, and then decide for himself, remembering that every tree is known by its fruit. "_Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God, A man filled with the love of God is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race_." --_Joseph Smith_. "_If children have sinned against their parents, or husbands against their wives, or wives against their husbands, let them confess their faults one to another and forgive each other, and there let the confession stop, and then let them ask pardon from their God. Confess your sins to whoever you have sinned against, and let it stop there_." --_Brigham Young_. {464} THE GOSPEL PIONEER. BY WM. JEFFERIES, AN ELDER OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. FAITH. Faith is the key to knowledge rare, God's choice and priceless gift to man; It is obtained by humble prayer And practice of the gospel plan. It opes the door to secrets deep-- Communes with God in nature's sleep. Prevails with God, till mortal man The glory of the Lord can scan. A thorough knowledge of the first principles is absolutely essential to the acquirement of a complete understanding of any art or science. For example: How can the student of arithmetic extract the cube root of any given number, or find the fifth power of another, without a knowledge of the first or key principles of the science of numbers? Now, if this is true of the arts and sciences, which, in the abstract, do not tend, directly, to save a person in the presence of God, how much more is it true in regard to the great science of theology, which must be well understood and faithfully practiced, to a given extent, in order to become a joint-heir with Jesus to the glory of the Father? And what science more important than this great science of all sciences? None. And a knowledge of its first principles ranks higher in importance to mortals than any other knowledge attainable by Adam's fallen race; for a knowledge of them, and honest obedience to them, together with subsequent faithfulness, will secure a person a knowledge of the Father and the Son, whom to know is life eternal--the greatest gift of God to man. Hence the great importance of a thorough knowledge of the first principles of the great science of salvation, which I will now make a feeble attempt to briefly explain. The first initiatory principle of the glorious plan of salvation {465} is faith. The Apostle Paul thus defines this principle: "Now faith is the substance of things hoped for, the evidence of things not seen." (_Heb. xi, 1_.) Modern inspiration defines it thus: "Faith is the assurance which men have of the existence of things which they have not seen, and the principle of action in all intelligent beings." (_Doc. & Cov. Lec. I, Sec. i., 9_.) And the substance of these quotations--between which there is no conflict--I understand to be this: Faith is the assurance which men have of the existence of things not seen by them in the past, of the existence of things unseen by them at present, of the existence of things to be seen or unseen by them in the future, and the great first cause, or moving principle of action, and consequently, of power, in all intelligent beings, whether they are mortal or immortal. Now do not be startled, kind reader, at this explanation. The great apostle to the Gentiles says. "Through faith we understand that the worlds were framed by the word of God." (_Heb. xi, 3_.) This is plain. Who framed the world? God, of course; and Paul says He did it through faith; therefore, the assertion is correct, that faith is the principle of action and power in all intelligent beings whether they are mortal or immortal. Faith is produced by evidence. This is true of a false faith as well as of a true faith. A false faith is the product of untrue or incorrect evidence, and a true faith is produced by truthful evidence; and, though there may be instances in which true evidence may fail to produce faith in the skeptical and unbelieving; and wherein false evidence may fail to create faith even in the over-credulous; yet when faith, be it true or false, is created, I reassert that it is produced by true or untrue evidence. In the attempt to inspire faith in these propositions, I will summon a few of the ancient worthies, who, like Abel, though dead, speak to us in their inspired testaments, giving us evidence which should be faith-creating. When the Son of God tabernacled in the flesh, He went about doing good, healing the sick, cleansing the lepers, raising the dead, and doing many mighty works in fulfillment of the mission He was sent on by His Father; and while doing these things He was scoffed at, spit upon, reviled, and persecuted, and finally crucified on Calvary--suspended between Heaven and earth as though fit for neither. Bible-believers need no evidence adduced here to prove this, for the facts stated are plain and prominent in the New Testament scriptures, and are well known to them, no doubt. On the day after the crucifixion, the Chief Priests and Pharisees felt somewhat troubled and anxious, and "came {466} together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, after three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night, and steal him away, and say unto the people, he is risen from the dead: so that the last error shall be worst than the first. Pilate said unto them, ye have a watch: go your way, make it as sure as you can. So they went, and made the sepulchre sure, sealing the stone, and setting a watch." (_Matt. xxvii, 62-66_.) How vain the schemes and operations of frail man! A few more hours pass away. The angel of the Lord came down from heaven, filled with the power of God, and armed with the keys of the resurrection. The watch which had been set, or the keepers, "became as dead men." The resurrection power of God was exercised. The lifeless, mangled body of the lowly Nazarene was celestialized. The active spirit, which had been on an important mission to the Antediluvians, entered its immortal house, and the triumphant Jesus came forth from the silent tomb, the first fruits of the resurrection, and the glorious conqueror of death, hell and the grave. As soon as some of the watch had recovered sufficiently, they "came unto the city, and shewed unto the Chief Priests all the things that were done. And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, saying, say ye, His disciples came by night, and stole him away while we slept. And if this come to the governor's ears, we will persuade him, and secure you." So they took the money, and did as they were taught; and this saying is commonly reported among the Jews until this day. (_Matt. xxviii, 11-15_.) And, according to the generally accepted chronology, Matthew wrote this account about five years after the events occurred. Here prejudice, dishonesty and opposition to the purposes of Jehovah, prompted bribery, and bribery being assured protection from the human penalty for such a crime, published to the world a lie--a lie, too, respecting the most important event that had ever transpired upon this earth, as effecting the redemption of the fallen race of our great progenitor, Adam. Matthew says: "And this saying is commonly reported among the Jews until this day;" and I may add, to this day, too, for the Jews not only rejected the Messiah and put him to death, and subsequently believed the story of bribed and perjured Roman soldiers, but they still "deny the accomplishment of the prophecies in the person of Christ; alleging that the Messiah is not yet come;" and this also effects their belief in the first {467} resurrection, which is past, although, according to the thirteenth article of their creed, they believe there will be a "resurrection of the dead when God shall see fit." This false evidence, given to the Jewish nation, produced in that tribe of Israel a false faith, which exists to-day, and which will continue to exist to a great extent among them, with all its dire consequences, till He shall come in power and glory and "stand upon the mount of Olives;" (_Zech. xiv, 4_.) and they shall "look upon" Him whom their fore-fathers "pierced;" (_Zech. xii, 10_.) and the inquiry shall be made: "What are those wounds in thine hands?" And he shall inform them that those were the wounds "with which he was wounded in the house of His friends." (_Zech. xiii, 6_.) In view of these things how necessary it is that tradition should be truth. In the beginning the Lord said: "In the day thou eatest thereof thou shalt surely die;" and the serpent said: "Ye shall not surely die;" and both declarations went to posterity, some believing one and some the other. At the resurrection of the Son of God, the soldiers said: "His disciples stole him while we slept," and many believed them. Others said: "He rose again and ascended to His Father," and a few believed this testimony; and I will now introduce an illustration of this true evidence and true faith. The Son of God had risen from the tomb. The first to discover this was several women, and the first evidence of the fact to them was, "they found not the body" in the sepulcher. The next was the testimony of "two angels in shining garments." Said they: "Why seek ye the living among the dead? He is not here, but is risen," and they quoted the Savior's prediction of Himself, that He should be crucified, and on the third day He should rise again, which the women remembered. These women reported to the eleven apostles, who could hardly believe the report, but Peter visited the sepulcher, and found that the body of Jesus was not there. Jesus showed Himself to some on the way to Emmaus, after which, and on the same day, He appeared to the eleven apostles, who were somewhat terrified, and He said unto them: "Why are ye troubled? And why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself, handle me and see; for a spirit hath not flesh and bones, as ye see me have." He further said: "Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it and did eat before them." He also referred them to His own words, to the words of Moses and the prophets, which were fulfilled in His crucifixion and resurrection, {468} and said He, "Ye are all witnesses of these things." He then instructed them to tarry at Jerusalem till they were endued with power from on high, lifted up His hands and blessed them, and ascended into heaven. (_Luke xxiv_.) Here was an accumulation of evidence that Jesus was resurrected from the dead. He was with the apostles more or less for forty days after His resurrection. (_Acts i, 3_.) They _knew_ most unmistakably that Jesus had been resurrected. The evidences were accumulative. They knew also by the revelations of God. They were prepared to testify. The day of Pentecost arrived. The Holy Ghost descended upon them in great power--it filled them; and they stood forth boldly, as the champions of the risen Jesus, as His friends and true representatives, and as men of God, filled with truth and the revelations and power of God, to give the lie to a bribed and perjured soldiery, and all their accessories, and to proclaim the truth concerning the resurrection, the atonement, the redemption, and the true plan of salvation for the exaltation of the obedient of all mankind. And Peter, as the chief apostle, is represented as testifying the most in this matter, and among other things he said this: "This Jesus hath God raised up, whereof we are all witnesses." (_Acts ii_.) Here were eleven men in one body, besides others, who were _all_ witnesses of the resurrection of the Savior of the world. Compare their testimony with the testimony of scared, bribed, and perjured guards--and what a testimony the latter was! "His disciples stole his body while we slept!" What wondrous wisdom, consistency, and veracity, characterized the suggestors and buyers of this infamous subterfuge! What elevated manhood was exhibited by these valiant military cat-paws of the ancient anti-Christians! What do men know of things which transpire when they are fast asleep? A parallel need not be sought for only in the history of the highly-enlightened anti-"Mormons" of the nineteenth century. What was the result of the inspired testimonies of these eleven apostles--Peter standing forth boldly as their principal, and proclaiming the truth in much power? Why, many were convinced by the power of the Holy Ghost, and the inquiry was made by them: "Men and brethren, what shall we do? Then Peter said unto them, repent and be baptized every one you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." Now, did any of them show further evidence of conviction? Yes, about three thousand souls were added to the church by baptism, on that day, and the Lord added to the church daily such as {469} should be saved. (_Acts ii_.) Herein was true evidence and true faith clearly illustrated, and I will now draw an illustration from modern times. In the year of our Lord, eighteen hundred and twenty, the Lord spoke from the heavens to the boy, Joseph Smith, then in his fifteenth year. After a seven years' training, and particularly during the last four of the seven, the Lord by His angel delivered to him the sacred plates from which was translated the Book of Mormon. Nearly three years additional schooling was given him in the science of theology, during which time he translated the Book of Mormon by the gift and power of God; and, on the 6th day of April, 1830, he, by command of God, organized the Church of Jesus Christ of Latter-day Saints. Previous to this time, he had testified more or less, of his visions and calling, but from now till his cruel martyrdom in 1844, he boldly proclaimed his divine mission, and taught the true gospel to the children of men. Others associated themselves with him in this glorious testimony and proclamation. Many believed their words, and cast their lot with the much-persecuted people of God. This testimony and proclamation of the elders of Israel have continued; a people have been gathered together in the tops of the mountains, in fulfillment of the words of Isaiah (_Chap. ii_); and of the words of Micah (_Chap. iv_); and in Utah and other Territories; in many States of the American Union; and in many other parts of the earth can be found much true faith, as the result of correct evidence given by inspiration in these last days. But while this work of presenting true evidence and inspiring true faith has been going on, the adversary has not been idle. It has been declared that Joseph Smith was _not_ a true prophet, but an impostor. That the Book of Mormon was _not_ translated from plates given to Joseph by an angel of God, but was simply a Spaulding romance. That, in short the whole system of Mormonism is a monster humbug and imposture, and all its adherents are either deceivers or deceived. Editors, incited by popular clamor and prejudice, and priests, inspired by their sable master, have befouled the filthy stream of misrepresentation, by publishing dirty falsehoods and sending them broadcast on the earth during the last half a century, till millions of the human family are prejudiced and misled; and their responsibility in this matter is equal to that of their prototypes, the ancient Scribes, priests, and elders who framed the lie and paid their dupes to testify to it--that Jesus was not resurrected, but that His disciples stole the body while {470} they slept; and heaven's condemnation rests upon them for thus using the power of press and pulpit. Hence, to-day there is a vast amount of false faith on the earth, which has been produced by incorrect evidence concerning some of the most important events which have transpired preparatory to the coming of the Son of Man in the clouds of heaven in power and great glory. These facts, culled from ancient and modern history, I consider sufficient to prove clearly to honest hearts and enlightened minds, that faith is produced by evidence--a false faith by false evidence, and a true faith by true evidence. In the foregoing an attempt has been made to show that faith is produced by evidence; that this is true both of a false faith and a true one; and that the results are good or bad according as the faith is true or false. And in doing this the principle of faith itself has been taught more or less, but a few more remarks are necessary. Faith in _God_ is necessary. "But without faith it is _impossible_ to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." (_Heb. xi, 6_.) And who can expect to receive salvation _from_ God, if they do not believe _in_ Him? Faith in Jesus Christ is necessary. "He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life: but the wrath of God abideth on him." (_John iii, 36_.) Who can expect the glorious benefits of the atonement, if they do not believe in the Savior of the world, nor in the great atonement which He made for poor fallen man? Faith in the servants of God is necessary, also. When Jesus sent His servants forth to preach the gospel, He said unto them: "He that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me despiseth Him that sent me." (_Luke x, 16_.) "He that receiveth you receiveth me, and he that receiveth me receiveth Him that sent me. He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward." (_Matt. x, 40, 41_.) "And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city." (_Matt. x, 14, 15_.) Neither God the Father nor God the Son travel among us now to preach and administer {471} for the benefit of Adam's race, but they authorize mortal men to do this work; hence it is necessary to receive them, treat them kindly, and have faith in them as the representatives of the Father and the Son. Faith in the plan of salvation is necessary. The principles of the gospel must be believed in order to obtain their benefits; some of those principles are set forth briefly in this little pamphlet; and when these are tested and proven to be of divine origin, conferring many glorious blessings upon those who obey them, others can be found suitable to advanced students in the Lord's school of divinity. The gospel is unchangeable and eternal. It is filled with blessings that are temporal, spiritual and eternal. It is free for all. "And this gospel of the kingdom shall be preached in all the world, for a witness unto all nations, and then shall the end come." (_Matt. xxiv, 14_.) "I marvel that ye are so soon removed from him that called you into the grace of Christ, unto another gospel, which is not another, but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed." (_Gal. i, 6-9_.) Blessed are they who believe and live the fullness of the gospel of Jesus Christ, for they shall obtain eternal life in the celestial kingdom of God! REPENTANCE. Repentance is an evidence Of living, saving faith in God. The sinner manifesting sense In turning from the path he trod-- Not a sentimental sorrow, Felt to-day and gone to-morrow; But--by God's help I will do right, And shun all wrong with all my might. Repentance is the second principle of the gospel of the Son of God. And here it would be well, perhaps, to dispose of an objection which some may raise in regard to this being the second principle of the gospel. There are religionists who hold and teach that repentance precedes faith, and this error I will briefly refer to and correct. In the first place, let the test of reason be applied. If a man does not believe in the existence of a God; nor in the {472} existence of the laws of God; nor in the penalties for violating those laws; nor in his own existence after what is believed by him to be the death of both body and spirit; nor consequently, if he does not believe in either the power or opportunity to punish him for what some people may call sin, but which he does not believe is a sin against anybody or anything; will he be likely to be sorry for anything he has done? Will he reform through hope of reward or fear of punishment, or both combined? Will such a man repent of his sins? Every reasonable man, who studies this principle, will answer with an emphatic, No! But if a man is taught that there is a God; that He has revealed laws for the government of the actions of His earthly children; that those laws embody rewards for obedience and punishments for disobedience; that there is an existence after death has separated body and spirit; that none can escape the results of their acts, that all will be judged, and then rewarded or punished, according to the deeds done in the body; and if he believes these teachings, _then_ he will be likely to cease to do evil and learn to do well--he will repent of his sins, and strive to serve his God faithfully. But if, after he _has_ been taught as before stated, he should fail to believe, _then_ he will _not_ repent, for he is not prompted by that living faith which produces sincere repentance. And this conclusion is legitimate and clear, no doubt, to the unbeclouded and unprejudiced mind of every intelligent and reasonable man. But the testimony of inspiration as well as reason shall be given in this matter, and this should be conclusive. After the crucifixion of the Savior, Peter became president of the church. To him were given the keys of the kingdom, and he, certainly, understood the order of the principles of the gospel, just as well as an arithmetician understands the order of the first principles of arithmetic. And what position did he give repentance? Did he make it precede faith? On the day of Pentecost Peter preached to the assembled multitude. He taught the word of God; he quoted the Old Testament scriptures; he showed that some of them were fulfilled; he testified that Jesus was the Christ; he declared that they had crucified the Son of God; he taught the glorious principle of the resurrection; said he: "This Jesus hath God raised up, whereof we are _all witnesses_." and he told them "that God hath made that same Jesus, whom ye have crucified, both Lord and Christ." This testimony of Peter, which was accompanied by the convincing power of the Holy Ghost, inspired them with faith in what he taught and prompted the question: "Men and brethren, {473} what shall we do?" Said Peter, in reply: "Repent and be baptized every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." They _had_ faith. The preaching had created it. Peter knew this. And he _then_ taught them the second, third and fourth principles of the gospel in their order, viz.: Repentance, remission of sins, and the reception of the Holy Ghost, thus establishing the order of those principles beyond all cavil or controversy, and for all time, for the benefit of Bible-believers in all their generations throughout the earth. Repentance, then, is the second principle of the great gospel plan of salvation, as taught by Jesus Christ and His apostles. And what is repentance? Is it merely sorrow for sin? No. Sorrow is a part of it, but it must be the right kind of sorrow. There is a sorrow which leadeth unto death, and a sorrow which produces true repentance. Read the testimony of the apostle Paul on this point: "For a godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death." (_II Cor. vii, 10_.) Real sorrow for sin produces true repentance, and a genuine repentance is a forsaking of sin, coupled with a burning desire and a strong determination to keep the commandments of God, which will be shown in reformation of life and conduct, in a prayerful spirit, and a reliance upon God for strength to overcome in every hour of trial and temptation. Isaiah taught repentance in these words: "Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and He will have mercy upon him; and to our God for He will abundantly pardon." (_Isa. lv, 7_.) The scriptures contain much evidence showing what true repentance is, and what its fruits are; and they present us with evidence concerning the repentance which is not genuine, as instance Simon the sorcerer. He had believed Philip's preaching, and had been baptized; but Peter found him "in the gall of bitterness and in the bond of iniquity," and called upon him to repent of his "wickedness." Repentance means forsaking sin. Let him that steals _steal no more_. Let him that has done wrong in any way, do so no more, but do right before God and man. In the language of the able Apostle, Orson Pratt, "It would be of no use for a sinner to confess his sins to God, unless he were determined to forsake them; it would be of no benefit to him to feel sorry that he had done wrong, unless he intended to do wrong no more, it would be folly for him to confess before God that he had injured his fellow-man, unless he were determined to do {474} all in his power to make restitution. Repentance, then, is not only a confession of sins, with a sorrowful, contrite heart, but a fixed, settled purpose to refrain from every evil way." BAPTISM. Earth's noon arrived! The Savior came! And was by John of ancient fame, Baptized in Jordan's sacred tide, A righteous law to thus abide-- Example setting to all men How they must all be born again: Born of water--people hear it! If God's kingdom they'd inherit. There are several things connected with baptism which should be well understood before the candidate yields obedience to it. The mode, the object and the necessity of it. First, then, the mode. Is sprinkling the correct way to baptize? Jesus was the great exemplar. Was He sprinkled? John the Baptist baptized by immersion. Did John baptize in the right way? Certainly he did. Would Jesus have gone to an impostor for baptism? Would He have demanded baptism by immersion of John, if sprinkling were the correct method? And if immersion had been the _incorrect_ method, would the Spirit of God have descended like a dove upon Him, and His Father have uttered His approval in these words: "This is my beloved Son, in whom I am well pleased?" I think not. John baptized a great many in the river Jordan. He baptized Jesus there. "And Jesus, when He was baptized, went up straightway out of the water." (_Matt. iii, 16_.) "John baptized in Aenon near to Salim because there was much water there." (_John iii, 23_.) Philip, acting under the direction of the apostles, baptized by immersion. In baptizing the eunuch, "They went down both into the water, both Philip and the eunuch, and he baptized him. And when they were come up out of the water, the Spirit of the Lord caught away Philip, that the eunuch saw him no more." (_Acts, viii, 38, 39_.) If sprinkling were all that was necessary, Paul and Silas need not have taken the jailor and his household out of their house just after midnight to baptize them; for they could have performed the ordinance in the house, and a half pint of water would have been plenty for the purpose. (_Acts, xvi_.) Paul tells the Romans, "that so many of us as were baptized into Jesus Christ were baptized into His death; _therefore we are buried with Him by baptism_ into death; that like as Christ was raised up from the dead by the glory of the Father, even {475} so we also should walk in newness of life. For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection." (_Rom. vi, 3, 4, 5_.) Now why represent the death of the Savior, by becoming dead unto sin? Or His burial, by being buried in water in baptism? Or His resurrection, by being raised from the liquid grave in baptism, to walk in newness of life?--Why all this, if sprinkling were the proper mode of baptism? And these remarks and quotations apply to the erroneous principle of pouring as well as to sprinkling. Does either sprinkling or pouring represent a death, a burial, or a resurrection? Not in the least. But immersion does, and it _is_ an actual burial in water. Jesus said to Nicodemus: "Except a man be born of water and of the spirit, he cannot enter into the kingdom of God." (_John iii, 5_.) Does sprinkling or pouring represent a birth? No! but immersion does. Coming out of the element of water into the element of air, is a fair representation of a birth, and the words of the Apostle, Orson Pratt, are very appropriate here. He wrote thus upon this subject: "As the embryo must first be immersed in water before it can receive the quickening of the human spirit, so a man must _first_ be immersed in water before he has the promise of the quickening or life-giving power of the Holy Spirit. As the infant is born, or comes forth from the watery element into a new kingdom or world of existence, so a man in baptism comes forth from the liquid element of water into the kingdom of God's dear Son, which is a new state of existence." The New Testament scriptures do not furnish any authority for administering baptism by a sprinkling or pouring; but the evidences therein contained show most conclusively, that immersion was the proper mode of baptism as administered to Jesus, and practiced by His apostles--and who but God has authority to change this ordinance? And where is the proof that He has ever changed it? It cannot be found; and immersion stands to-day, unchanged and unchangeable, as the proper mode of administering the gospel ordinance of baptism for the benefit of believing and repentant candidates for salvation in the kingdom of God. The object of baptism next claims our attention. And what is this ordinance administered for? Is it simply "an outward sign of an inward grace?" Baptism was instituted _for the remission of sins_. John went "into all the country about Jordan, preaching the baptism of repentance for the remission of sins." (_Luke iii, 3_.) After the crucifixion of the Savior, He {476} appeared unto the Eleven and gave them the mission to preach the gospel to every creature; (_Luke xvi, 15-18_.) and on the day of Pentecost, after being filled with the Holy Ghost, according to the promise of the Father, they commenced their great mission. On this occasion they preached to the assembled thousands of many nationalities, baptism _for the remission of sins_, and about three thousand souls were baptized on that day for the special purpose of obtaining _the remission of their sins_. The testimony of Paul concerning himself is this: that Ananias said unto him: "Arise, and be baptized, and wash away thy sins." (_Acts xxii, 16_.) Thus it is clearly established, and that, too, by evidence which no Bible-believer can controvert, that the ordinance of baptism was established _for the remission of sins_. The necessity of baptism must be understood. It is taught by some that the observance of this ordinance is optional on the part of the candidate for celestial glory. This is dangerous doctrine. There is no authority for it in the scriptures, Jesus and His apostles never taught it. It is contrary to their teachings. Jesus never included a non-essential principle in the great plan of salvation. Had not baptism been necessary, He would not have said to His apostles: "He that believeth and is baptized shall be saved," (_Mark xvi, 16_). Neither would He have said to them: "Go ye, therefore, and teach all nations, _baptizing_ them in the name of the Father, and of the Son, and of the Holy Ghost." (_Luke xxviii, 19_.) Baptism is as necessary as remission of sins. It was instituted and placed in the great system of salvation as the ordinance of remission. It was taught, accepted and administered as such, on the day of Pentecost, to the joy of three thousand souls. Paul, after the light of heaven shone upon him, and the Lord said unto him: "Saul, Saul, why persecutest thou me?" was blind, repenting, fasting and praying for three days; and why did not the Lord have compassion upon the poor sinner in this deplorable condition, and forgive him, without sending him to Ananias to have the ordinance of baptism administered to him? Because Paul was a sinner. He needed remission of sins. He needed the birth of the water to admit him into the kingdom. And Jesus honored the law of remission by sending him to one who could administer it effectually, which Jesus never would have done if it had not been necessary for Paul's salvation. (_Acts ix_.) It is believed by many that a good man will certainly be saved without baptism--the Lord would not be just if he did {477} not save him, even if he were not baptized. Now, I presume that but few men can be found who are better, in a great many respects, than was Cornelius of old. He was "a devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God alway." (_Acts ix., 2_.) The Lord had so much respect for him on account of his goodness, that He sent an angel to him, who said to him: "Thy prayers and thine alms are come up for a memorial before God." (_Acts x, 4_.) Certainly, he was a good man; and, according to the notions of many religionists, such a man ought to be saved, and will be, independent of any ordinances. But wait a little. What more did the angel say unto him? Said he: "And now send men to Joppa, and call for one Simon, whose surname is Peter; he lodgeth with one Simon a tanner, whose house is by the sea-side, he shall tell thee what thou oughtest to do." (_Acts x, 3, 4_). What! Is it possible that a good man like Cornelius needed to do anything more than he was doing, in order to be accepted and justified before God? It appears that the Lord thought so; and it was of such importance, too, that He sent an angel to tell him what his further duty was. And what was it? Peter preached the gospel to him and his household, after his arrival among them. The Holy Ghost fell upon them to bear testimony to Peter's words, and as an evidence to Peter of the favor they enjoyed with the Lord, and then "he commanded them to be baptized in the name of the Lord." (_Acts x, 4, 8_.) Now, suppose that Cornelius and his house had disregarded Peter's command to be baptized, could they have been saved? No. Why? Because the angel told him that Peter should tell him words whereby he and all his household should be saved. (_Acts xi. 14_). It is very evident, therefore, that baptism for the remission of sins is necessary unto salvation. Infant baptism, as it is erroneously termed, or infant sprinkling, should receive a brief notice here. This is not authorized in the scriptures, neither have any of the New Testament writers alluded to it. Some have supposed because in a few instances whole households were baptized, that possibly there were some infants among them. But this supposition is a very weak foundation upon which to establish an important principle of salvation. In the households of Lydia, Cornelius and the jailor, there were no infants--at least, we cannot learn that there were from the history given of them in the Acts of the Apostles. In fact, the evidence is to the contrary. In the case of the jailor, Paul and Silas _taught_ him, and _all_ that were in his house, the word of the Lord. (_Acts xvi, 32_.) In the {478} household of Cornelius, the Holy Ghost fell upon them which heard the words of Peter, and they _spoke_ with tongues and _magnified_ God. (_Acts x_.) And in the household of Lydia it is evident there were no infants any more than there were in the other two households, for these reasons: The gospel is to be _preached_ to individuals. What is the use to _preach_ to infants? They cannot understand it; they cannot have faith in it; they cannot repent, for they have not sinned; it is no use to baptize them, for there are no sins to remit. Sin is a transgression of the law. They have not transgressed any law, therefore, they are without sin. And even had infants any sins to remit, they could not be remitted by baptism alone, for faith and repentance must be exercised in connection with baptism, but infants cannot exercise either. Therefore, it is unreasonable to suppose that the apostles would attempt to teach or baptize infants in the households referred to, or in any other households--they knew better than to act so foolishly in the sight of God. There are others who have supposed that the baptism of infants is in the place of circumcision. But this is merely a conjecture of impostors to deceive the ignorant. The scriptures do not substitute infant baptism for circumcision. There is no connection or similarity between the two principles. They are no more alike than truth and error, or darkness and light, or heaven and hell. Circumcision is an ancient ceremony or operation performed exclusively on male infants at eight days old; but baptism is an immersion in water, of both male and female, when they have reached an age to be capable of sinning, believing the gospel when it is taught them, and repenting of their sins, so that they may have their past sins remitted according to the laws of God. These evidences should be conclusive to all Bible-believers. LAYING ON OF HANDS FOR IMPARTING THE HOLY GHOST True faith in God, repentance true, Sins remitted by immersion; The humble soul is born anew, And the spirit takes possession. By laying on of holy hands, Of God's own servants here on earth; Those who've obeyed the Lord's commands, Will realize the Spirit's birth. After the candidate for eternal life has been baptized for the remission of his sins, and has sought unto the Lord in faith, honestly repenting of his sins, and has obtained the forgiveness {479} of all his past transgressions, he is entitled to the gift of the Holy Ghost. He should seek for it, for the Lord has promised that he shall receive it, but He has established a certain ordinance through which He bestows this precious gift. That ordinance is the "Laying on of hands." Many may question this, but the scriptures should decide the matter. Let us see how Paul received the Holy Ghost. Ananias received a mission to visit Paul, and entered into the house where he was staying, "and _putting his hands on him_ said: Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be _filled with the Holy Ghost_." (_Acts ix. 17_.) But why not fill him with the Holy Ghost without any administration of Ananias, seeing that he had faith, and was repenting and fasting and praying before the Lord? Because the Lord had established an order in the plan of salvation. He had authorized His servants to observe that order in ministering the spirit as well as the water, and they were to minister the spirit by the _laying on of hands_. How did Paul administer the spirit? It is possible that he obtained his first lesson, in the administration of baptism and the laying on of hands, from Ananias when he himself was baptized and confirmed; but, whether this was his first lesson or not, he, no doubt, learned to administer the ordinances of the gospel correctly. And when he came to Ephesus and found about twelve men who had been baptized "unto John's baptism," "they were baptized in the name of the Lord Jesus," "and when Paul _laid his hands upon them_, the Holy Ghost came on them, and they spake with tongues, and prophesied." (_Acts xix. 1-6_.) Thus, we see Paul administered the Holy Ghost by "the laying on of hands." When Philip preached to the Samaritans, they believed and were baptized both men and women. "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John, who when they were come down, prayed for them that they might receive the Holy Ghost; (for as yet he was fallen upon none of them, only they were baptized in the name of the Lord Jesus). Then laid they their hands upon them, and they received the Holy Ghost. (_Acts viii, 14-17_.) Now, as they were apostles of the Lord Jesus Christ, faithful men whose prayers God would hear and answer, why did not the Lord bestow upon those Samaritans the gift of the Holy Ghost in answer to the earnest prayers of His faithful servants, without the ordinance of the laying on of hands? {480} Because that would have been contrary to the law laid down for the ministering of the spirit. Peter and John were anxious that the Lord should bless their administration for the benefit of those baptized believers. They desired that the Holy Ghost should rest down upon them in mighty power. But they could not exercise the authority of the apostleship in and of themselves, and independently of the Lord, hence they prayed for themselves, no doubt, and that the Samaritans "might receive the Holy Ghost." _Then_ they performed the proper ordinance, God honored the administration in answer to their prayer, and those baptized believers "received the Holy Ghost." (_Acts viii, 17_). The laying on of hands, then, is the Lord's ordinance for imparting the Holy Ghost to His believing, repentant, and baptized children, and He has never made it void, or authorized any man to change it, or to teach the inhabitants of the earth that it is done away and no longer needed. AUTHORITY TO PREACH AND ADMINISTER. God's Priesthood once dwelt here on earth, And gave to men their gospel birth; Many who held it martyrs fell; On earth in peace it could not dwell. But thanks to God He has again, Bestowed His Priesthood upon men; And His decree has now gone forth-- It shall henceforth remain on earth! The authority to preach the gospel and administer its ordinances, is a very important matter to be considered in connection with the first principles of the gospel. If those ordinances are administered by divine authority, the blessings of God will attend those administrations; but if they are not, it is unreasonable to expect the Lord will bestow such blessings; hence, it is well to ascertain who is in the possession of the authority of God, to act in the name of His son Jesus Christ, as ministers of salvation and eternal life to the children of men here on the earth. A man, to be a servant of God, must be called, authorized, and empowered by the Lord in some way, or how can he be a servant of God? Man does not recognize any other man as his servant unless he has appointed and authorized him in some way, neither does the Lord. Jesus was sent by His Father. (_John v. 23-24, vi. 38-40, xvii, 21_.) The first officers in the Church of Christ are apostles. (_Eph. iv, 11_.) Jesus was an apostle. (_Heb. iii, v_.) He {481} called other apostles. Said He to His apostles, "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit." (_John xv, 16_.) Jesus being sent of God, and being an apostle, he had a right under the authority of His Father, to call and ordain other apostles, and this is the way the apostles obtained the authority of God, to act in the name of Jesus Christ, for the benefit of the human family. Under the direction of the Father and His Son Jesus Christ they had authority to call and ordain others; but without similar authority no man has a right to call and ordain others, or officiate in any of the ordinances of the gospel of Jesus Christ. "No man taketh this honor unto himself, but he that is called of God as was Aaron." (_Heb. v, 4_.) And how was Aaron called? The Lord told Moses to take him to assist in performing a certain work. (_Exod. iv, 14-16_.) And no man _taketh_ the honor _unto himself_, for he must be called by the voice of God through a prophet as Aaron was; or by Jesus Christ as His apostles were, or by an angel of God, as in the case of the calling of Gideon to deliver Israel from the Midianites, (_Judges vi_); or by the Holy Ghost, as were Barnabas and Saul, (_Acts xiii, 2_); or by the direction of the Almighty, through the spirit of inspiration, operating in some legitimate channel. A man must be called, ordained, authorized and empowered from on high, or he is not a servant of God. And the calling, ordaining, or authorizing, of one man, does not call, ordain, or authorize another. It takes new revelation in each case. God must designate, in some way, the man for His service. A man must go forth with authority to preach, to call to repentance, to baptize for the remission of sins, to impart the Holy Ghost by the laying on of hands; and if sins are not remitted, and the Holy Ghost is not imparted, when the conditions are faithfully observed, then the administrator is an impostor, or he is not authorized to preach the fullness of the gospel to the children of men. A man who is commissioned of Jesus Christ to proclaim the fullness of the gospel, and officiate in its ordinances for the benefit of our race, will promise remission of sins and the gift of the Holy Ghost, in the name of Jesus Christ, and his promise never fails when the conditions are faithfully observed; but an impostor dare not make any such a promise to the sons of men. He has no authority from God to do so, and if he did make any such promise, he knows that God would not honor it and fulfill it, for He did not authorize him to make it. Therefore, ye sons and daughters of men, be careful on this {482} question of authority. Try to learn where the true authority exists. Be assured that the administrations of a person unauthorized of God will be of no benefit to you in time nor in eternity; but the administrations of a man who is sent of God by new revelation, will bless you in this life, and you will realize it; and they will lay the foundation for blessings, glory, honor, power and exaltation, in the celestial worlds for ever and ever. CONCLUDING REMARKS. The first or initiatory principles of the gospel, as herein set forth, are but very briefly alluded to the treatment of them herein was not designed to be exhaustive. The object was merely to give a few hints, and by so doing cause curiosity and interest and faith to spring up, and prompt honest research and prayerful investigation, which would lead to humble obedience to the laws of God. The writer did not prepare this because he had anything new or original to offer. Every man who is warned must warn his neighbor. This is the word of God. My testimony must be heard. I am not justified before the Lord if it is not. I must try to clear my garments of the blood of this generation; hence this little work. I bear my humble testimony that God has spoken from the heavens in these last days. The true gospel of salvation is being taught to the children of men by the Elders of the Church of Jesus Christ of Latter-day Saints. They taught that gospel to me. I believed it with all my heart. I embraced it with a sincere and honest purpose to do the will of God on the earth. My sins were forgiven through the ordinance of baptism. The Holy Ghost was sent down from heaven and rested mightily upon me through the laying on of the hands of the servants of God. By that spirit I was taught of God, and I learned by revelation through its agency that God lived, that He had spoken from the heavens, and that He had raised up a mighty prophet in the person of Joseph Smith. I knew that the work he had established through that prophet's instrumentality was true, and that nothing could overthrow it. The holy Priesthood was conferred upon me. I preached to others, and officiated in the ordinances of the gospel for their benefit. They also received the remission of sins and the gift of the Holy Ghost through my administrations, and rejoiced in the Lord. And I know that all who will yield humble obedience to the principles of the gospel, as taught by the Elders of the Church of Jesus Christ of Latter-day Saints, will receive {483} the remission of sins and the testimony of Jesus through the gift of the Holy Ghost; and by this spirit they shall know of the truth of the doctrines they have obeyed. They shall know that the faithful Elders of Israel are clothed with the authority of Almighty God, and they shall bear testimony of these things to the children of men. I bear my humble testimony of these things. God lives. His gospel and authority and plan of salvation are restored to the earth by the administration of holy angels. The heavens are open. Man communes with his God. The Millennium dawn is near. The Son of God will soon come in clouds of heaven in power and great glory. He will reward the righteous, and take vengeance on the wicked, as saith the scriptures. Blessed are they who hear the warning voice of the good shepherds of Israel, for they shall escape the judgments the Lord is about to pour out upon the ungodly; they shall have joy unspeakable in this life; and in the life to come they shall enjoy the blessings of immortality in the presence of the Father and the Son in the celestial worlds. "_Be virtuous and pure; be men of integrity and truth; keep the commandments of God, then you will be able more perfectly to understand the difference between right and wrong--between the things of God and the things of men; and your path will be like that of the just, which shineth brighter and brighter unto the perfect day_." --_Joseph Smith, The Prophet_. {484} GLAD TIDINGS OF GREAT JOY. GEORGE TEASDALE. "Wilt thou know, O vain man, that faith without works is dead." --_James ii. 20_. We take this means of visiting you, at your hearths and homes, to testify to you of the restoration of the Everlasting Gospel and the Holy Priesthood, by the visitation of an holy angel in fulfilment of the predictions of the prophets; to usher in the dispensation of the fullness of times and the establishment of the kingdom of God. The Gospel is the power of God unto salvation. (_Rom. i, 16, 17_). "And being made perfect He (Christ) became the author of eternal salvation unto all them that obey him," (_Heb. v. 9_). Its first principles are, faith, repentance, baptism, and the reception of the Holy Ghost. FAITH IN GOD. "But without faith it is impossible to please him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek him" (_Heb. xi. 6_). "He that heareth my word, and believed on Him that sent me, hath everlasting life" (_John v. 24_). "For therefore we both labor and suffer reproach, because we trust in the living God" (_I. Tim. iv. 10_). FAITH IN JESUS CHRIST. "And this is His commandment; that we should believe on the name of his son Jesus Christ" (_John iii. 23_). And this is life eternal, that they might know Thee the only true God, and Jesus Christ whom thou has sent" (_John xvii. 3_). "Jesus said unto her, I am the resurrection and the life: he that believeth in me, though he were dead, yet shall he live" (_John ix. 25_). "For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord" (_Rom. vi. 23_). "For there is none other name under heaven given among men, whereby we must be saved" (_Acts iv. 12_). REPENTANCE. "Repent and turn yourselves from all your transgressions; so iniquity shall not be your ruin" (_Ezekiel xviii. 30_). "And they went out and preached that men should repent" (_Mark vi. 12_). Jesus Christ preached, "repent ye and believe the gospel" (_Mark i. 15_). {485} BAPTISM. "Ye must be born again (_John iii. 7_). "Verily, verily, I say unto thee, except a man be born of water, and of the spirit he cannot enter into the kingdom of God" (_John iii. 5_). "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved" (_Mark xvi. 15, 16_). Peter said unto them, "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins" (_Acts ii. 38_). "And now why tarriest thou? Arise, and be baptized, and wash away thy sins, calling on the name of the Lord" (_Acts xxii. 16_). "Therefore we are buried with Him by baptism" (Rom. vi. 4). "Buried with him in baptism" (_Col. ii. 12_). "The like figure whereunto even baptism doth now save us" (_I Peter iii. 21_). "One Lord, one faith, one baptism" (_Eph. iv. 5_). THE HOLY GHOST. "And ye shall receive the gift of the Holy Ghost" (_Acts ii. 38_). "But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he will teach you all things" (_John xiv. 26_). "Then laid they their hands on them, and they received the Holy Ghost. And when Simon saw that when through laying on of the Apostles' hands the Holy Ghost was given" (_Acts viii. 17, 18_). "And when Paul had laid his hands upon them, the Holy Ghost came on them" (_Acts xix. 6_). "Therefore, leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith towards God. Of the doctrine of baptism, and of laying on of hands" (_Heb. vi. 2_). ORGANIZATION. "Now therefore ye (the Saints) are no more strangers and foreigners, but fellow-citizens with the Saints, and of the household of God; and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner stone" (_Eph. ii. 20_). "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God" (_Eph. iv. 11-13_). "Now ye are the body of Christ, and members in particular. And God hath set some in the Church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues" (_I Cor. xii. 27, 28_). "And no man taketh this honor unto himself, but he that is called God, as was Aaron: so also Christ glorified not Himself to be an high priest; but he that said unto Him, Thou art my Son, to-day have I begotten thee" (_Heb. v. 4, 5_). "Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus" (_Heb. iii. 1_). WE BELIEVE IN CONTINUOUS REVELATIONS FROM GOD. "If any of you lack wisdom, let him ask of God, that giveth to all men liberally" (_James i. 5, 6_). No man knoweth the Father but by {486} revelation from the Son (_Luke x. 22_). "Where there is no vision, the people perish" (_Prov. xxix. 18_). "Surely the Lord will do nothing, but he revealeth his secret unto his servants the prophets" (_Amos iii. 7_). We believe it is essential to salvation to OBEY THE DOCTRINE OF CHRIST. "Being made perfect, He became the author of eternal salvation unto all them that obey Him" (_Heb. v. ix_). "Hath the Lord as great delight in burnt offerings and sacrifices as in obeying the voice of the Lord? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft and stubbornness is as iniquity and idolatry" (_I Sam. xv. 22_). "And to you who are troubled, rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (_II Thess. i. 7-9_). "If we walk in the light as He (God) is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin" (_I John i. 7_). "And every man that hath this hope in him purifieth himself, even as he is pure" (_I John iii. 3_). "Blessed is the man that walketh not in the counsel of the ungodly, nor standeth in the way of the sinners, nor sitteth in the seat of the scornful. But his delight is in the law of the Lord: and in His law doth he meditate day and night" (_Psalm i. 1, 2_). When John, the Revelator, was upon the Isle of Patmos the Lord revealed the principal events that were to happen upon this earth before His second coming. It was "The revelation of Jesus Christ, which God gave to him, to show unto His servants things which must shortly come to pass; and He sent and signified it by His angel unto His servant John" (Rev. i. 1). After showing him the apostasy of the primitive church, and the rise of false systems (_Rev xxii. and xxiii_.) and the fear of God being taught by the precepts of men, as foretold by Isaiah (xxix. 13, 14), he showed him the restoration of the gospel. He said, "and I saw another angel fly in the midst of heaven, having the everlasting gospel to preach to them that dwell upon the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear, God, and give glory to him; for the hour of his judgment is come: and worship Him that made heaven, and earth, and the sea, and the fountains of water." Daniel declared that "in the last days, the God of heaven would set up a kingdom that should never be destroyed" {487} (_Dan. ii. 44_). Isaiah (ii. 2, 3) and Micah (iv. 1, 2) have both declared that in the last days, the mountain of the Lord's house should be established in the tops of the mountains, and many should say, let us go up to the house of the God of Jacob, that they might learn of His ways and walk in His paths. It is the testimony of the thousands of Latter-day Saints, gathered to the mountains, that God has restored to the earth the everlasting gospel; that angels have visited the earth, restoring the Holy Priesthood; that Joseph Smith the Prophet-martyr of the nineteenth century, was the man honored of God, with others, to usher in the dispensation of the fullness of times and the restitution of all things, in fulfillment of the prophets. The Church of Christ was again established upon the earth on the 6th day of April, 1830; and, from that day to the present, has steadily increased, notwithstanding the prejudice, caused by misrepresentation and the "refuge of lies," brought to bear against it, and the persecution it has gone through. It has been guided to the tops of the mountains, and is being established in power, gathering the seed of Israel from all nations where they have been scattered, teaching them "the ways of the Lord," preparing them for the second coming of Christ, and offering a home for the oppressed of all nations. All mankind are required to repent, to "seek the Lord while He may be found," to be baptized for the remission of their sins, that they may receive the Holy Ghost, the Comforter, in God's appointed way, by the laying on of hands; that they may know these things are true for themselves, by the revelations of God, and gain a living testimony. "If any man will do His will (that of the Father) he shall know of the doctrine" (_John vii. 17_), and no more be carried about by "every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive" (_Eph. iv. 14_). Then flee to Zion for safety; as it is written "come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (_Rev. xviii. 4, 5_), "For wheresoever the carcass is, there will the eagles be gathered together" (Matt. xxiv. 28). Your kind, prayerful consideration of these truths is earnestly invited. Search the scriptures; surely the signs of the times proclaim the second coming of our Lord and Savior to be right at hand, but who shall stand when he appeareth? {488} SUGGESTIONS TO ELDERS. BY ELDER B. H. ROBERTS, IN MILLENNIAL STAR, 1888. In the concluding paragraphs of a revelation on the subject of priesthood, the Lord says: "Now let every man learn his duty, and to act in the office in which he is appointed, in all diligence. He that is slothful shall not be counted worthy to stand, and he that learns not his duty and shows himself not approved, shall not be counted worthy to stand." (Doc. and Cov., sec. cvii. 99, 100.) We have no doubt but there is a general desire among the brethren of the priesthood to know their duty and then do it; especially is this the case with the Elders who have been sent to these lands to preach the Gospel. The duties and labors of these brethren are varied, consisting not only of preaching the Gospel, but also administering in all the ordinances and ceremonies pertaining to it. They are required at times to baptize people for the remission of their sins, and to confirm the members of the Church and bestow upon them the Holy Ghost by the laying on of hands. At other times they are called upon to anoint the sick with oil, or to confirm the anointing performed by others, and rebuke the sickness or disease, and bless with life and health those who are afflicted. Then they are called upon to administer the sacrament of the Lord's Supper, and all these things should be done decently, intelligently, and in order that no reproach or derision may be thrown upon the work of God by reason of their awkwardness in any of these things. Nor is the derision from strangers, who may witness any bungling administration in these ceremonies, the worst evil feared. But any blundering on the part of those who administer is very apt to have an evil effect upon the mind of those receiving the administration, and sometimes the adversary takes advantage of these things and creates doubts or suspicions in those receiving the ordinance as to the validity or power of the administration. We are acquainted with several {489} circumstances where the most disastrous results have grown out of this very thing. Too much care cannot be exercised in these matters. So far as the ceremony connected with baptism is concerned, the words to be used are given in the Scriptures (see Book of Mormon, III Nephi xi, 24-26, Doc. and Cov., sec. xx, 72-74); so also in blessing the sacrament; but in the matter of confirming people members of the Church and bestowing upon them the Holy Ghost, anointing or blessing the sick, naming and blessing children, or even of ordaining men to the priesthood and assigning to them their position or office in that priesthood, we know of no formula that is given in the Scriptures. The matter seems to be left to the good taste and judgment of those who administer, without binding them to any set forms. On the whole, we rather like the idea of these things being so left, since we can see it gives more liberty for the operations of the spirit of God; that is, the mind of the administrator being free from stereotyped forms, he is at liberty to pronounce whatever the Spirit of the Lord may put into his heart to say. And where the Elder has learned his duty and has given these matters careful consideration, a beautiful and powerful administration is usually the result. But, unfortunately, it sometimes happens the Elders who have never learned well their duty nor considered these things carefully, are called upon to administer; and neither judgment nor good taste is liable to dictate what they should say; and much evil may result from their not knowing how to perform properly these duties. For the benefit of the young and inexperienced Elders, and for the older ones, too, who may have been careless hitherto in respect to these matters, we offer the following suggestions: While the form of words are for any ordinance, as in baptism and the administration of the sacrament, it should be carefully learned by the Elders, that they may be always ready when called upon to officiate. And where no formula is given, then the objects to be accomplished by the ordinance should be noted, and such a form of words fixed in the mind as will in the most direct and simple manner attain those objects. We say direct and simple because these are qualities, excellencies, we may say, which enter into all the administrations in the Gospel. They are characteristics of the whole plan of salvation. In proof of this we ask what could be more simple or direct, than the ceremony said at baptism: "Having been commissioned of Jesus Christ, I baptize you in the name of {490} Father and of the Son and of the Holy Ghost. Amen." There is not a superfluous word in it, nor is anything omitted necessary to be said. So with the prayer that is given to be said in blessing the bread and water to be used in the sacrament. So, too, these characteristics of directness and simplicity are found in the great model prayer taught by the Savior to His disciples, and to our own mind this beautiful simplicity and directness of everything associated with the Gospel is part of its divinity, and one of the greatest evidences that it emanated from God, who sustains and governs the great universe by the simplest means. In those ordinances, then, where the form of words to be used is left for the administrator to choose, we would say let such a choice be made as will keep those administrations in harmony with the whole spirit of the Gospel--let simplicity mark their outline; and let such words be employed as will at once accomplish the object of the ordinance. To illustrate: In confirming a person a member of the Church, the Elder, calling the person by name, as he should do, and then in the name of the Messiah, sometimes says: "We lay our hands on your head _to_ confirm you a member of the Church, etc., _and that you may_ receive the Holy Ghost," and then goes on and pronounces a number of blessings on the person; but he neither, technically speaking, confirms him a member of the Church nor bestows on him the Holy Ghost. It would be much better to make use of such words as will at once accomplish the object. Say, for example, after calling the person by name, "In the name of Jesus Christ we confirm you a member of the Church, etc., and say unto you, receive ye the Holy Ghost." That really covers the ground. But if an Elder's heart is filled with blessing for the persons to whom he administers, and the Spirit prompts him to pronounce blessings upon them for their encouragement, or the strengthening of their hope and faith and virtue; or if he is prompted to tell them what particular gift the Holy Ghost will develop within them, or to admonish them against evil, all well and good; with one of old we say, "Quench not the Spirit, neither despise prophecy," but let good taste and judgment and the Spirit of God preside in these things. Now, as to administering to the sick. Here, from the very nature of things, the manner of administration is left to the judgment of the Elders officiating. Still there are general outlines that may be pointed out even here. The law of the Lord to the Saints is that if any of them are sick, they are to call for the Elders of the Church; and they shall pray {491} for them, and anoint them with oil, and the promise is made that the prayer of faith shall save the sick, and God will raise them up. (James 5: 13-16.) It is customary for the Elders, when called upon for two or more of them to go, and anoint with oil, and it is understood that another will confirm the anointing, and perhaps will be moved upon to rebuke the disease and bless the sick with life and health. But the one who anoints the sick sometimes not only does what he is appointed to do, but a great deal more. He both anoints and confirms the anointing, and pronounces every conceivable blessing upon the head of the one to whom he administers. This would be all right, if he were alone, but when another is to follow him it is most perplexing to that Elder, as he feels that there is nothing for him to do. Let those who are called upon to anoint do that, and do it in the name of the Lord, and to the end that the person may be restored to health; but let him leave the rebuking of the sickness and the confirming of the anointing to him who shall be assigned to perform that part of the ceremony. Another remark, in passing, respecting anointing. The law of the Lord is that the sick should be anointed with oil. We know of no commandment that they should take the oil internally, and through the anointing the Spirit of the Lord will be conducted to the whole system and renovate it and make it whole, and there is no need of taking it internally. Then again some potter around with a spoon as if they were afraid that a drop too much might be used. Never mind the spoon. Pour on oil from the vessel in which it was consecrated, and don't be too careful in using it. Aaron was anointed with oil, according to David, until it ran down upon his beard on the skirts of his garments, and we have no account of his complaining about it. We do not make this reference in order to have the Elders too lavish in the use of oil, but we do think more than a drop or two should be used, and it should not be used as if they were afraid of it. We have not made these remarks for the purpose of binding up the Elders in their feelings when administering in the ordinances we have named, but to the end that they may learn their duty in respect of these things, and have greater liberty of the Spirit in the administrations, which can only come by having a consciousness of the ability to do them properly and well. {492} THE GOSPEL OF JESUS CHRIST. BY ELDER ORSON F. WHITNEY, IN MILLENNIUM STAR, 1882. The Gospel of Christ is the science of salvation. Like any other genuine science, it is based upon eternal truth, and is the compiled, epitomized result of experience, profound research and intelligent reflection. It is the condensed product of divine wisdom, the _summum bonum_ of celestial knowledge, the key to all heavenly mysteries, and the only way that leadeth unto everlasting life. It embraces all truth, whether known or unknown. It incorporates all intelligence, both past and prospective. No righteous principle will ever be revealed, no truth can possibly be discovered, either in time or in eternity, that does not in some manner, directly or indirectly, pertain to the Gospel of Jesus Christ. It is the way of salvation in this life; it is the means of exaltation in the life to come. It can never be dispensed with, for it will never cease to be necessary. It is a medium of never-ending exaltation and advancement. It encompasses all virtue, and precludes all vice. Error cannot invade its dominions, nor truth transcend its boundaries. Eternal life, because it includes all other gifts, is called the greatest gift of God. The Gospel of Jesus Christ, because it comprehends all principles of progression, is the only means by which eternal life may be attained and perpetuated. The principles which compose the Gospel--not merely the first principles, but all that have been or will ever be revealed--are self-existent and everlasting in their nature. They have existed from all eternity, and will endure through all the eternities to come, for they are absolute, essential, uncreated truths, without beginning of days or end of years, the same yesterday, today and forever. Concerning the time, place and method of their compilation--if we may with propriety assume such an event ever to have occurred--the legislative process of appropriation, arrangement and systemization, whereby these self-existent laws were rendered subservient to the designs of Deity, and made applicable to and operative in {493} the salvation and exaltation of human souls and worlds, it is not man's present province to inquire. Such a question would necessarily involve the consideration of the beginning of God's limitless creations, the beginning of things which to us have no beginning, a subject so vast and incalculably comprehensive as to be beyond the conception of any intellect of inferior capacity to that Master mind which designed and organized the heavens and the earths, and numbered by and known unto whom, alone, are all the creations which His mighty hand hath made. It should, therefore, suffice us to know that the Gospel in its present form is of inconceivable antiquity; that ages on ages before the foundations of this earth were laid, ere the morning stars sang together and all the sons of God shouted for joy, at the hour of its nativity, this everlasting scheme has been adopted by the heavenly powers as the means of its predestined sanctification; and moreover that through the application and operations of this same unchangeable, puissant plan, millions on millions of worlds, with all their countless hosts of human and other inhabitants, had been redeemed and glorified prior to the period when this little planet, our mother earth, was numbered among the creations of God. Nothing could be more at variance with all correct ideas concerning the character and attributes of the great Creator, than to suppose the plan of life and salvation to be the peculiar property of any one planet, of any one people or of any particular period of human history. The simple fact of there being but one such plan in existence--a point which is not conceded as self-evident, is susceptible of the plainest possible proof--should be sufficient to refute all such attenuated notions. For, with this fact once admitted, and a moment's reflection being given to the bewildering myriads of worlds which the Creator has called into existence, the numberless multitudes of His creatures which people them, and the almost universally acknowledged love, providence, care, protection and solicitude which the eternal parent continually evinces for the humblest of His offspring and all the workmanship of His hands, where is the soul so narrow and so bigoted, not to say irreverent and profane, that would dare to deliberately ascribe to such being--a being so wise, powerful, impartial, merciful and magnanimous as God is known and recognized to be--so unwise, weak, petty, puny, unjust and unmerciful a policy as the one we have in reference! And yet, strange to say, there are millions of souls who have held, and other millions who still hold--unless we marvelously misinterpret them {494}--opinions of this very character. There are many doubtless who would declare, without giving the matter a second thought, that the foregoing arguments in support of the scope and antiquity of the Gospel were nothing more nor less than stupid nonsense and blasphemous presumption, and in the same breath would asseverate the truth and consistency of the petty theory which we denounce--and we maintain with good reason--as false and flimsy in every particular, wholly unfounded in reason or in revelation, and altogether unworthy of belief. There are those who, not content with the supposition that the Gospel is solely the property of this planet, are as resolutely of the opinion that it dates its origin from that momentous period in the history of the world when the Son of God came down to perform His mighty mission, in the midst of the children of men, and that previous to that memorable epoch there had been no such plan known, in any age, by any portion of the human family. Consequently their position, if they have any, must be that the all-wise Legislator who framed the only code of laws whereby eternal life is made obtainable, allowed four thousand years to pass away, taking with them into endless torment, multitudes of His begotten sons and daughters, many of them among the most righteous men and women that have ever walked the earth, before He placed within the reach of fallen humanity the only way possible for men to be saved. Such a theory might have done for the dark ages, or at the present time may suit the narrow views of such as "know not God nor the things of God," but to all whose understandings have been quickened and enlightened by the high-soaring, deep-searching Spirit of Truth, such absurd notions are not overfraught with sense and consistency. The idea which seems to prevail that the Gospel of Jesus Christ, that marvel of all that is wise, just, comprehensive and powerful, was devised for the redemption of a solitary world, or for the benefit of one, to the exclusion of another portion of its inhabitants, is on a par with the ancient but long since exploded hypothesis that the sun, moon and stars were only temporary luminaries, hung up in the midst of the firmament, for the purpose of lighting this little earth through its mortal probation, and which, like so many lamps, whose "occupation would be gone," having survived the necessity of their invention, would be extinguished and put away forever, as soon as the earth had completed its temporal career. But happily the light of divine truth, beaming through the atmosphere of science, has dispelled that senseless delusion. {495} Furthermore, it is now known, thanks be to God for reopening the long closed oracles of eternity, that not only are there other worlds than this, but like this, those other worlds are inhabited, peopled by beings similar to the occupants of earth, the population of one planet differing only from those of others in the various degrees of perfection which they have severally attained through the principles of the Gospel of unceasing progression. By those who have bowed in humility before the fountain of all truth and intelligence, and taken a fresh draught of the renovating waters of life, it is now understood that that God who never spoke or wrought in vain, or created anything to subserve a puerile purpose, instituted the plan of salvation for the temporal and spiritual regeneration, not only of His offspring upon this planet, but likewise of those upon multitudes of similar planets, which have been or will yet be brought forth, redeemed and celestialized by the application of its wonder-making power. It is now definitely known that the Everlasting Gospel did not originate on this earth at all, nor for the first time appear in the midst of mankind when John the Baptist came forth proclaiming its initiatory principles in the wilderness of Judea. However strange it may have appeared to the bigoted and benighted Jews, who for centuries, through unbelief and hardness of heart, had been deprived of its gifts and blessings, it was not by any means "a new thing under the sun." Its introduction in those days was simply a restoration of the Gospel, and that highly favored period was but one among many such dispensations, and neither the first nor the last which the descendants of Adam were destined to receive. It was simply the dispensation of the meridian of time, during which the sacrificial Lamb, "slain from the foundation of the world," descended from celestial glory to pay the penalty of man's original sin, and by the retroactive and proactive virtue of His atonement, make it possible, through obedience to His Gospel, for all men in all ages to be saved. Is it a thing so strange and unaccountable to the Christian world, that such men as Adam, Enoch, Noah, Abraham and other ancient worthies who walked and talked with God, as friend to friend, and were clothed upon with the fullness of the authority of His Holy Priesthood, should have been vouch-safed the precious privilege of yielding obedience to the Gospel of Jesus Christ--"the only name given under heaven whereby man can be saved?" Were Peter, James, John, Paul and others who happened to be living upon the earth when the Savior came and were permitted to partake of the blessings {496} which flow from obedience to the principles of eternal life, more worthy of that privilege than their predecessors, the more ancient patriarchs and prophets of God? Such an idea is repugnant to reason, and utterly unentitled to credence or respect. Let those continue to cherish such thoughts who persist in rejecting the genuine faith and perpetuate the narrowness of their minds by shutting out the soul expanding influences of the gift of the Holy Ghost. For our own part we prefer to know otherwise, to rejoice in the conviction obtained through compliance with the Gospel of the Son of God, that this same everlasting, unchangeable plan of redemption, without which no man can be elevated to the presence of his Maker, was known to the human family at various times during the intervening ages between the creation and the coming of Christ, and in every instance was revealed and established for the identical purposes which induced its institution in the days of the Savior, and for which it has again, for the last time, been brought back to earth in this the dispensation of the fullness of times. It is true that the Holy Bible, which all Christians profess to believe, and which so far as correctly translated, the Latter-day Saints actually do believe, though plainly foretelling the Gospel's restoration in the latter days, is more or less silent upon the subject of the dispensations preceding the meridian of time. But it is also true that that good old book is silent upon a great many other important points, thanks to the interpolations, erasions, alterations and rejections of uninspired translators, commentators and compilers, to whose unauthorized, blind and blundering administrations in the premises, are largely due the endless divisions, discords and differences, which have raked and rent asunder the religious world for centuries. But independent of the taciturnity of the Scriptures, and aside from the incontrovertible evidence furnished by modern revelation, we respectfully submit to the consideration of all candid, unbiased believers in God and the Gospel of Salvation, whether the views we maintain, compared with the opinions we oppose, are not more consistent with reason, more harmonious with the Spirit of Holy Writ, and more perfectly in unison with all advanced ideas respecting the wisdom, power, justice, mercy and magnanimity of Almighty God? From the foregoing observations concerning the character, origin, object, powers and possibilities of the great science of salvation, the inquiring mind would naturally be led to the consideration of the question, What is the Gospel of Jesus Christ? or, in other words--since the impracticability of completely {497} answering so comprehensive an interrogation has already been shown--what are its initiatory principles? At the risk of wearying some of our veteran readers, already conversant with the subject, but with a sincere desire to benefit them, as well as others who are less fortunate with respect to the information involved, we here propose to present a brief digest of what are familiarly known to the Latter-day Saints as the first principles of the Gospel; the code of laws which constitute the beginning of salvation's endless system; the preface, as it were, to the book of everlasting progression; the four primitive archways by which the path of eternal progress is attained, and through which the souls of all men must pass in order to reach the celestial presence of their Maker. These four principles, it will be seen, are serial and progressive in their nature, each one naturally leading into its successor, paving the way before and preparing the soul for its reception. FAITH. The Holy Bible informs us that without faith it is impossible to please God. Such a declaration even from a source less sacred, need occasion no surprise whatever; for without faith it is impossible to do anything. From the smallest act to the mightiest achievement, all things are the effects of faith. It is the cause of every consequence, the power by which all things possible are performed. Nothing was ever accomplished either in heaven or on earth that was not preceded and accompanied by the exercise of faith. The insect creeps, the bird flies, the fish swims, by faith; the flowers spring, the grasses grow, the trees bloom and bear, by faith; the infant prattles, the man toils, the God creates, upholds, redeems and glorifies His workmanship, by faith. It is the main-spring of life, the motive power of creation, the active principle of the entire universe. Hence it is necessarily the first principle of the Gospel, the initial element of salvation, the basic principle or foundation law upon which all other laws and principles rest. The soul that would attain salvation must first believe salvation possible. He must believe in God as the Giver of salvation. He must believe in Christ, as its Author and Mediator. He must believe in the Gospel, as the medium through which salvation is secured, and in the divine authority of the individual who as a servant of God administers the ordinances of the Gospel in His behalf. Having exercised faith to the extent thus indicated, he is in a position to undertake the succeeding {498} venture, to ascend the next step higher upon the grand stairway leading to eternal life. REPENTANCE. Sin cannot inherit the Kingdom of God. It is so entirely opposed, so essentially antagonistic to the spirit of righteousness, that the two cannot possibly dwell together. God does not look upon sin with the least degree of allowance. Consequently the soul which aspires to His presence, which expects to behold His face and be able to endure His glory, must be previously cleansed and purified from all sin. Now, no soul was ever successful in getting rid of its sins that did not first sincerely repent of them. No fault was ever corrected that was not first discovered and confessed; no habit was ever reformed that had not first been freely acknowledged; and no sin can in any wise be remitted until its perpetration has been truly repented of, and its perpetrator is resolutely resolved against its repetition. It is useless for any accountable being to say that he is without sin. The Scriptures declare that all men are sinful and that no man can truthfully claim exemption from the universal imputation. Little children (under eight years) are not responsible for their acts, and being sinless and therefore unable to repent, are redeemed by the blood of Christ from the foundation of the world. But all accountable souls, to whom the Gospel of salvation is sent, must repent of and forsake their evil ways, habits, deeds and desires, if they wish to make any headway in the pursuit of the precious prize of everlasting exaltation. BAPTISM BY IMMERSION. Baptism is symbolical of the burial and resurrection of Christ, and as an ordinance of the Gospel was instituted for the remission of sins. The only proper mode of its administration is by immersion, whereby the two events above mentioned may be illustrated. "We are buried with Him by baptism into death," says Paul, "that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together (buried in water) in the likeness of His death, we shall be also (by coming forth out of the water) in the likeness of His resurrection." Even as Christ, by descending into death, put off the mortality in which He was clothed, and rose triumphant to a higher sphere of action, so we by going down {499} into the liquid grave, put away the sins and follies of the flesh, and are brought forth to "a life divinely new." Hence it is that baptism is also called a birth, and Christ, in declaring to Nicodemus that a man must be "born of the water and of the spirit," plainly signified emergence from the womb of the waters as a prerequisite to His entrance into the Kingdom of God. He not only pointed this out as the way in which others should walk, but by submitting to baptism himself, He set the example of "fulfilling all righteousness," and was greeted from the heavens, as the result of His obedience, by the voice of God, declaring: "This is my beloved Son in whom I am well pleased." Nevertheless, water of itself cannot wash away sins. Not even immersion, though in strict accordance with the method prescribed, could have the slightest effect upon the soul of the penitent sinner, unless performed by a person holding authority from on High. God recognizes no administrations but those of His chosen and commissioned servants, clothed upon with the power of the Holy Priesthood, as was John the Baptist; "called of God as was Aaron," and sent forth by the voice of divine revelation to open wide the portals of eternal life to all who are willing to walk in that straight and narrow way which, on account of worldly pride and perversity, but few souls are able to find. But all repentant believers, who are baptized in the proper manner and by the proper authority, are acceptable in the sight of high heaven, and can confidently rely upon the promise made by Peter to the believing portion of the Pentecostal multitude: "Repent and be baptized every one of you in the name of Jesus Christ, for the remission of your sins, and ye shall receive the GIFT OF THE HOLY GHOST." The Spirit of God, in certain measure, is universally distributed. It is the light which lighteth every man that cometh into the world. By it and through it all things live, move and have their being. It "Warms in the sun, refreshes in the breeze, Glows in the stars, and blossoms in the trees, Lives through all life, extends through all extent, Spreads undivided, operates unspent." But the Gift of the Holy Ghost--bestowed by the "laying on of hands" upon every faithful, penitent, baptized believer in the true Church of Christ--is a special endowment for {500} special purposes. It may possibly be a superior quality, or it may be only an increased quantity of that universal essence which pervades all animated nature throughout the illimitable realms of space. But be that as it may, it is certain that this Gift, this Comforter, this Spirit of Truth, which sustains the soul, enlightens the mind, leads into all truth, and enables the spirit of man to comprehend the otherwise incomprehensible things of God, is an important addition to the original possession and like it is susceptible of further increase, cultivation and development. Through obedience and righteousness it may be made to grow and expand, until sin is entirely banished, until the eye is made single to the glory of God, and the whole body is filled with life and light. By disobedience and unrighteousness it will readily decrease and diminish until the light of the soul is utterly extinguished, and darkness, despair and spiritual death ensue. A fullness of God's Holy Spirit should, therefore, be the grand object of human existence, for by it alone can the soul of man be eternally exalted and glorified. Still there are various kinds of "fullness," even as there are different degrees of glory, corresponding to the various merits and capacities of those who rise in the resurrection. The fullness which each soul obtains will be of that particular glory--either Celestial, Terrestrial or Telestial--by which its body is quickened from the grave. The "fullness of the Father" constitutes Celestial exaltation, and this, though not a thing to be suddenly attained, should be the soul-absorbing aim and ambition of every son and daughter of God. We should begin to acquire it now, for all may rest assured that the dispensation of these eternal awards will be strictly in accordance with and regulated by the deeds done in the body. Christ, our Savior, it appears, acquired and possessed a fullness while on earth. But pure and spotless though He was, He did not receive that fullness at first, but afterwards received it. By constantly growing in grace and godliness, living from day to day by every word that proceeded forth from the mouth of God, He gradually became entitled to the steadily increasing possession of the Holy Spirit, till finally "it pleased the Father that in Him should all fullness dwell." We all have it in our power to do and become likewise. He is our great Guide and Exemplar. As He was pure, we must be pure; as He was obedient, we must likewise be; as He became perfect and was found free from all fault or blemish before the throne of God, even so we must become, if we expect to be conformed to His image, inherit His celestial glory, possess a fullness of His {501} Spirit, become heirs of God, and joint heirs with Jesus Christ, and have an eternal residence in those heavenly mansions prepared for the righteous and the faithful before the foundation of the world. That the Gospel of Jesus Christ is necessarily one and unchangeable, and with the foregoing as its first or initiatory principles, a perfect and therefore exclusive system of salvation is a proposition which, however unpopular, is susceptible, as previously asserted, of the plainest possible proof. The Holy Scriptures abound in evidences of this fact, and reason amply supports revelation in confirmation of its truth. The Apostle Peter, the highest authority of his times, after the ascension of the Savior, declares (Acts 4: 4) that "there is none other name under heaven given among men whereby we must be saved." This passage alone is sufficient to prove the unity of Christ as the Savior of the world and likewise to substantiate the fact that even if there could be another Gospel possessing efficacy as a medium of salvation, it also would have to be a Gospel of Jesus Christ, since He is the sole author of salvation to all the inhabitants of the earth. But Paul, another Apostle, in the fourth chapter of his epistle to the Ephesians, testifies of "one Lord, one faith, one baptism, one Spirit," and plainly demonstrates that one of the principal objects of the Gospel, by means of its inspired Priesthood and spiritual gifts, is the bringing of its believers to a "unity of the faith," previous to their being made perfect in Christ; and this, too, corresponds beautifully with the pathetic prayer of the Savior himself (John xvii.), that His disciples might be made "perfect in one," and become one with Him even as He was already one with His Father in heaven. Paul also, in another place, denouncing the apostasy of the Galatian churches (Galatians i, 8, 9), and the efforts of certain persons to institute "another Gospel" and pervert the true Gospel of Christ, employs the following forcible language: "Though we, or an angel from heaven, preach any other Gospel unto you than that which we have preached unto you, let him be accursed!" and in order to render his meaning still more plain, unmistakable and emphatic, he repeats the injunction as follows: "If any man preach any other Gospel unto you than that ye have received, let him be accursed." These inspired utterances are too obvious and intelligible to be misunderstood by any honest-hearted reader of the Holy Scriptures. They show as plainly as words can possibly show that the Gospel of Christ is one, and unchangeable in its nature, the same yesterday, today and forever; that its object is the temporal and eternal union of its converts, and that it was designed for the {502} benefit and blessing of all humanity, especially for such as would believe and faithfully obey its principles. And why should it be otherwise? God is not the author of strife and confusion. He is essentially a lover and promoter of union, and looks with no favor upon those who evince a contrary disposition. He would be the last to encourage, either by thought, word or action, anything having the slightest tendency towards discord, disunion and division. Peace and union are among the prevailing characteristics of His nature, and order, system and eternal harmony are widely manifest in all His wondrous workmanship. We cannot conceive of such a Being, whose avowed purpose is the bringing of His offspring to a oneness of profession and practice, engaging in the institution or promotion of any cause whose inclination would be directly inimical to the attainment of His fondest desires, and laying aside the basic principles of His union-loving, harmony-enhancing nature, to inaugurate strife and contention on earth, and engender difference and disputation among His children upon that greatest and most vitally important of all questions, the eternal salvation of their souls. And would not such consequences ensue, were He to reveal to the human family more than one method of attaining salvation? The present religious aspect of the Christian world, with its heterogeneous multiplicity of jarring, contending sects, all differing, disputing and dividing among themselves, yet each one claiming to be the true Church of Christ should be a sufficient answer. For if puny man, by apostatizing from truth and concocting such a vast variety of ways and means for worshiping his Maker, can create such a pandemonium of doctrinal discord as that which ecclesiastical Christendom--to say nothing of heathendom--displays, then what might not the Almighty accomplish in the same direction, were it not in diametrical opposition to His principles to descend to the perpetration of such folly and wickedness, and thereby defeat the fulfillment of His most cherished designs, besides dooming unnumbered myriads of His begotten offspring to spiritual death and destruction! We might continue this argument _ad infinitum_ from a biblical point of view, but without going further into that divine record in quest of proofs which are scattered as thickly as summer sunbeams over its sacred pages, let us now survey the subject from another standpoint and see whether reason alone will not bear out the belief that "this Gospel of the Kingdom," which was to be and now is being "preached in all the world for a witness unto all nations," {503} before the coming of "the end," is the one and only system of salvation that has ever been or ever will be revealed from heaven for the redemption and exaltation of the human family. It is to be presumed that there are but few, if any, sincere believers in God or in any form of religion, bearing the name of the Gospel of Jesus Christ, who would willingly assert that the letter could be anything else than a perfect plan of salvation. The Almighty, as a perfect being, is necessarily perfect in all His ways and works, and any system or science devised by Him for the temporal or spiritual regeneration of our race, would consequently be faultless in construction, consummate in operation and thoroughly capable of fulfilling every requirement of its existence. These facts being admitted, we must immediately concede the unity and exclusiveness of the Gospel of Christ. How so? it might be asked. For the following reasons: A perfect Gospel is of necessity an exclusive Gospel, for of any two such systems, which for argument's sake, we will say might be revealed, one of them must as a matter of course be inferior. No two things can be created exactly alike, and therefore, speaking in the strictest sense of the term, no such thing as equality can possibly exist. But even if it could, in the present instance, what would be the use of two Gospels made exactly alike for precisely the same purpose? The Creator is a wise economist, but such an act would be superfluous and extravagant in the highest degree. But they could not be exactly alike. One of them, as explained, would have to be inferior, for only one of the twain could be perfect, and hence completely competent to fulfill the exact measure of their mutual formation. The superior Gospel would be the creation of God, and it alone; for the inferior one, being imperfect and therefore defective in its organization and capacity, could not possibly proceed from Him, since there is no such thing as imperfection extant in all His handiwork. It is true, His creature, man, is at present very imperfect, but not so originally. God made man upright, says Solomon, "but they have sought out many inventions." On the morning of creation, he, with all the rest of the Creator's great workmanship, was made perfect and pronounced "very good," but he afterward fell into transgression, which is always the downward path, and through his own sins and follies has steadily degenerated to his present fallen condition. Now it is only by means of a perfect Gospel that he can be regenerated {504} and raised to the high and perfect position from which he fell, and such a one is the Gospel of Jesus Christ, the subject we are now considering. A perfect Gospel comprehending all truth, all intelligence, all principles of progression, is necessarily sole and exclusive in its nature. It actually precludes, not only the necessity, but likewise the possibility of the existence of any other Gospel having genuine efficacy and saving virtue. For being complete and perfect in all its parts, all inclusive, all absorbent, all powerful, all sufficient in character and capability, as the greater, it would certainly comprehend the less, and not only deprive it, if existing, of any room or occasion to operate, but if not existing, would leave no extra, unusual material for its construction. So that whichever alternative is chosen, by such as may be disposed to question the validity of our position, it is clearly the case that any other Gospel, besides the only one that ever did, ever will, or in the very nature of things ever can exist, would either be superfluous or impossible; and to accuse the all-wise Creator of committing either folly, would be an insult to His intelligence and a profanation of His character. Mankind may invent, as mankind has already invented, systems upon systems of so-called religion, and falsely call them, to his greater condemnation, by the sacred name of Him who died that all men might live, and some of these man-made methods of worship, or rather idolatry, though all are imperfect and defective, like their clay creators, may be exceedingly plausible and popular with their professors, nor yet entirely devoid of grains and particles of truth. Nevertheless they are all illegal and unauthorized of God, who will utterly refuse to recognize the usurped authority, unlawful establishment and unhallowed administrations, or to accept of the fruits of any faith or form of worship, whatsoever, aside from those of the everlasting, unchangeable Gospel of His Son Jesus Christ. The Gospel of Jesus Christ! That sole and exclusive system of salvation, that perfect and perpetual science of progression, that marvelous and mysterious plan, so plain, so simple, and withal so powerful; so admirably adapted to the needs and capacity of every soul, from the highest to the humblest intelligence ever tabernacled in mortal flesh, and so amply capable of subserving the far-reaching purposes of Omnipotent Creator, as to be the all essential method of salvation in this life, and the indispensable medium of unceasing exaltation in the life to come! It is a matter of easy comprehension in the ordinary affairs of life, why obedience to any natural law must of necessity {505} precede the attainment of its legitimate result. The accountant at his desk knows perfectly well that in order to obtain the sum of a column of figures he must first employ one of the fundamental rules of the science of mathematics; the chemist in his laboratory is equally aware that the blending of certain elements, in accordance with established rules of the science with which he is operating, is absolutely essential to the formation of the compound which he desires; the student at school who aspires to honors and efficiency in the course he is pursuing, is fully as well satisfied that faithful application and a certain line of deportment is indispensable to insure him a successful examination, with its subsequent reward or recognition of merit; the alien desiring citizenship, when once informed of the fact, seldom, if ever, hesitates to question the advisability of "taking out his papers," or going through certain forms of law, in order that he may be qualified to exercise the rights and privileges of a member of the commonwealth; and it is self-evident that the traveler, who wishes to arrive with all possible speed and security at his destination, must previously select and intently pursue the shortest, safest and most feasible route leading in the right direction. These facts are patent to the poorest comprehension. Why is it, then, that so many, to whom the above illustrations are so simple and self-evident, fail to see the analogy which exists with reference to the great Gospel or science of salvation, and the obedience to its laws, principles and requirements so imperatively essential to admission into an eternal inheritance in the Celestial Kingdom of God? Why is it that so many millions, notwithstanding the plainest and most pointed declarations of inspired Scripture, the examples and testimonies of the Savior and holy men of old, corroborated by the God-given human reason, profanely and recklessly insist on asserting that compliance with the sacred and everlasting laws and ordinances of salvation is no longer necessary to accomplish the very object of their institution, and vainly imagine or assume to suppose that it is possible to reach the presence of their Maker without putting into practice the immutable principles upon which all celestial promises are predicated, and responding fully and faithfully to the requirements invariably made of those who become possessed of this inestimable privilege? Why is it that the accountant cannot see that eternal life is the sum of all existence, and that all who would obtain it must add together faith and good works, unceasingly, employing all rules, both fundamental {506} and superstructive, of salvation's endless science, in order to solve the otherwise insoluble problem of this life and acquire the grand total of life everlasting in the world to come? Why is it that the chemist cannot perceive that the all-containing compound of eternal happiness is only to be produced by the careful and judicious mixture of the elements of eternal salvation while man yet lingers in the laboratory of his mortal probation? How can the student in the precious school of earthly experience, who fails to improve his time and learn well the lessons assigned to him in this intermediate department of God's great University, hope to pass a successful examination at His Judgment Seat, to merit or attain possession of the "greatest gift of God," and be blessed with the opportunities of entering upon a higher course of studies in a never ending future of education and experience, if he does not win and present a properly signed and attested certificate of good conduct while here, and of complete and thorough preparation for the ineffable and interminable hereafter? Why does the alien of the world, who professes to seek Citizenship in the Celestial Commonwealth, foolishly doubt the necessity of taking the oath of naturalization, renouncing all foreign allegiance, responsibilities and relationship, and conforming to the plain and positive regulations by means of which alone he can even so much as enter into the Gates of the Golden City, to say nothing of exercising and enjoying the rights, privileges and possessions accorded to its humble, faithful, obedient and law-abiding inhabitants? Or why should the traveler of time, the pilgrim to a promised paradise, as he journeys through this weary wilderness, entertain the expectation that he can avoid the pitfalls, snares and dangers which beset his pathway at every step, and arrive with safety and all possible expedition to the flowery outskirts of the dark and dreary desert, where the arms of a loving and sympathetic Savior are waiting open and ready to receive him, if he does not pursue the straight, narrow and only practicable route tending in the proper direction?--in the direction of Him who explored the waste, pioneered and opened up the way, brushing and clearing it with His own bleeding hands and feet, of many of its sharpest rocks and crudest thorns and brambles, planting innumerable guideposts and danger signals along the line of the perilous probation, thereby making it not only possible, but comparatively easy for all men to follow in His footsteps, to inherit bowers of eternal bliss and gardens of unspeakable glory beyond, but solemnly and repeatedly asseverating, both before and after {507} the close of his brave and remarkable career, that there is none other way under the whole heaven whereby the same pilgrimage can be accomplished and the devoutedly wished for consummation attained. Some will doubtless contend that the cases above mentioned, though capable of parabolical comparison, are not practically analogous in their nature; that the ordinary process employed by the accountant, the chemist, the student, the alien and the traveler, are matters of plain and practical fact, self-evident truths, susceptible of the easiest elucidation, and do not therefore demand, for their acceptance, the exercise of that faith or far-reaching credulity, so indispensably pre-requisite to the investigation of the Gospel, and the acknowledgment of implicit obedience to its principles as the sole alternative to the sacrifice of all hopes of celestial exaltation. In reply to this argument, since to all who would put it forth it would be waste of time and trouble to quote Scripture, we desire to propound two questions. By what means have the so-called self-evident truths of modern science, art, invention, philosophy, etc.--now, but not always, so easily explained and understood--become the plainly proved and firmly established facts that we find them at the present time? Does not the Gospel of Jesus Christ, the perfect and perpetual plan of salvation, purposely made simple and comprehensible--as great things invariably are--in order that even the wayfaring man, though a fool, might not needfully err therein--does it not exhibit upon its face ample and indubitable evidences of the power and efficacy which it claims, and has been proven by unnumbered millions to possess? To the first question we unhesitatingly assert, without fear of successful contradiction, that every truth now known to mortal man has at some period in its history been more or less the subject of his doubt and conjecture, if not of his open and avowed hostility and unbelief, and that without any exception their adoption, establishment and development on earth have been directly due to the exercise of what some people are pleased to confound with the term credulity, but which we prefer to designate by the more dignified and appropriate title of faith, all-powerful faith, a principle whose necessity as the foundation or mainspring of all action and success, is as self-evident as any other fact under heaven, and without which, as a necessary consequence, no truth whatever could have been brought forth, proven and perpetuated in the mind and memory of man. The exercise of faith, the humility and willingness to make experiments, the honesty and courage to proclaim results, {508} the fortitude and patience to endure the taunts, the sneers, the threats and even persecutive violence of the ignorant, unprincipled, selfish, skeptical, unthinking and depraved--the latter incited by Satan, the resister and would-be destroyer of right, and the former pushed on and inspired by Almighty God, the great leader of the vanguard in the eternal march of human progress;--these and these alone are the invincible agencies which have converted popular opinion and transformed the once "crazy notions," "impossible theories," "wild speculations" and "manifest absurdities" of "crack-brained" genius and philosophy, into the since time-honored maxims, venerable proverbs, world-accepted facts and self-evident propositions, and the many marvelous artistic triumphs and scientific achievements now so popular and prevalent in the world, and of which the world that formerly despised and persecuted their incipiency, with its customary conceit and inconsistency, is at present so vainglorious and proud. Faith and good works, those inseparable, Siamese twins of Gospel efficacy, have done all that ever has been or ever will be done, in heaven or on earth, for the benefit and blessing of humanity, while blind, bigoted unbelief and cold-hearted skepticism, though always the loudest to boast of the world's advancement, especially if it advances in wickedness, have as invariably been the persistent opposers and stumbling-blocks in the way of all righteous progress and development. As to the Gospel of Jesus Christ, every principle of which, on fair and honest investigation, will be found abundantly capable of demonstrating its own power and saving virtue, we dare and do maintain, from ample observation and individual experience, that it requires far more credulity to disbelieve the validity of its claim to being "the power of God unto salvation," than faith for its acceptance and acknowledgment as the one and only medium through which the souls of men and the planet upon which they dwell can be saved, sanctified and celestialized forevermore. Hear it, ye nations and inhabitants of the earth! Hear it and give heed, while yet the Gospel trump is sounding through the streets of your cities, and its receding echoes are ringing and reverberating from your hills and highways! Hear it and heed it, while the lingering twilight of hope keeps back the fast descending night of despair; while the "swift messengers" of salvation are still going forth, and the acceptance of their warning message will avail. Despise not the humble testimonies of those unlettered oracles of God, for every word they deliver is rife with the fate of men and nations, and simultaneous {509} with their utterance on earth, the busy pens of recording angels are enrolling them upon the archives of eternal judgment. Remember that from humblest and apparently weakest causes, have ofttimes sprung the highest, wisest and mightiest results, and if the Gospel is plain and simple in construction, and its advocates and adherents among the poorest and most illiterate of men, that the Almighty has purposely made them so, that the faith of the proud world might be tested, that its population, high and low, rich and poor, learned and unlearned, might be left without excuse for its rejection, and that to God, not man, might redound all honor and glory for the triumph which His omnipotent truth is destined to achieve. Put away all prejudice and narrow pre-conceptions, close your ears against the voice of misrepresentation and calumny, shake off the cloak and coil of cowardice, smother the selfish promptings of worldly interest, and while you sacrifice the paltry things of earth, remember that you are laying up eternal treasures in heaven. "Choose ye this day whom ye will serve!" The line of demarkation is being drawn, the times of separating, sifting and sorting are at hand, and the worshipers of God and Mammom henceforth must cease to mingle and commune. The night of doubt is ended. The day of decision has dawned. Truth and Error have taken the field, their hostile hosts are already in battle array, and the trumpets of both sides are sounding loudly for volunteers, summoning the earth's inhabitants to the Armogeddon of Almighty God. On which side will you fight? Which cause are you willing to be found defending to the death? Be wise in choice. Be instant in decision! But above all things be not dazzled and deceived. "Truth, crushed to earth, will rise again, The eternal years of God are hers; But error, wounded, writhes with pain, And dies amid his worshipers." {510} THE MISUSE OF POWER. BY ELDER ORSON F. WHITNEY, IN MILLENNIAL STAR, 1882. The severest test to which human virtue may possibly be subjected is the possession of unlimited power. Man may be ruled and wronged, persecuted and trampled upon, and the vitality and sweetness of his character will survive the tyranny of his oppressors, and like the shamrock of Ireland, which is said to take root and flourish when trodden under foot, gain strength and endurance from the very means employed for its destruction. But give him his own way, remove all restraints and barriers between him and the gratification of his selfish desires, and he is a strong man indeed who completely withstands the temptation. The term power may imply lofty and influential position, boundless wealth, or intellectual eminence, or it may embrace in its definition all sources of dominion together; but whether considered singly or collectively, it can make no material difference. The rule finds general application. History is replete with examples of individuals and communities, kings and kingdoms, chiefs and armies, priests and churches, presidents and peoples, illustrative of the almost inevitable misfortune which results from investing mankind with extraordinary power and authority. Heroes have risen and fallen, dynasties have flourished and decayed, races have bloomed and withered, empires have been founded and destroyed; and in nearly every instance, either directly or indirectly, their downfall and destruction have been due to an improper use of the gifts and powers they were permitted to exercise. The opportunities afforded for the indulgence of pride and selfishness, the unbridled facilities presented for the gratification of passion, and the perpetration of every species of wickedness, with the thousand and one historical proofs of the proneness even of the greatest and most virtuous to succumb to these allurements of vice, to say nothing of the incumbent labors and responsibilities, are sufficient, it would seem, to make the tenure of earthly authority, or the possession of vast wealth, among the most undesirable attainments. {511} Let it not be inferred that we regard such things as essentially evil, or consider all aims and efforts in their direction as necessarily debasing in their tendency. Far from it. It is not wealth, but the inordinate love of it, that is "the root of all evil;" it is not the possession, but the perversion of power, that is the bane of man's happiness and prosperity. It is no more of an evil to hold power than to possess wealth, and no more of a sin to possess wealth than to enjoy any other blessing which flows from the Giver of all good; for as long as heaven has gifts to bestow, there must needs be those who will receive them and those who are best entitled to be the recipients are those who endeavor to deserve them and are qualified to use them in wisdom and righteousness, for the glory of God and the welfare of their fellow men. It is not the honest aim for, nor the proper exercise of these advantages, that are deserving subjects of deprecation and disparagement, but it is the misuse of power, the prostitution of wealth, the neglect or abuse of any of the blessings of life, and the unhallowed methods employed in their acquisition, that are and ever will be, legitimate objects of denunciation and discouragement. So far from its being wrong to aim for superiority and excellence in any righteous direction, it is exactly the reverse. Our Father in heaven expects it of us. He demands that His children advance unceasingly towards power, wealth and intelligence illimitable. His motto is upward and onward, His course is one eternal round of progression, and His constant exhortation is, to follow in His footsteps; and as long as we have in view the exaltation that He has attained and confine ourselves strictly to the methods which He has ordained for its accomplishment, there is no danger of our being too ambitious or of making an improper use of the powers He will eventually bestow. But it is here in this weak mortal state, where our eyes are dazzled by the tinsel of earthly vanities, where our ears are enchanted by the dulcet but delusive notes of fame, and our feet are so apt to be seduced from the paths of virtue by the gilded snares of vice; it is here that there is an ever present danger of misusing the gifts and blessings we are privileged to enjoy, and it is this continuous and extreme liability that should render the acquisition of earthly power and wealth, to the great majority of mankind, exceedingly undesirable. All men who hold position do not abuse its privileges, and the man who serves God humbly and faithfully never will, for the moment he yielded to the temptation so to do, that moment would he cease to serve the Lord; but there are many, alas! who sadly misuse {512} the functions of their office, and prostitute every power and privilege to the gratification of self and the injury and embarrassment of their fellow men. It is dangerous to put some men into power. They swell up and become so distended with the ideas of their greatness and importance, that we are forcibly reminded of so many inflated toy balloons, which the slightest prick of a pin would burst and ruin forever. A very small office and a very little authority is sufficient to intoxicate some men and render them entirely unfit for duty. The Prophet Joseph, in the course of a prophecy uttered in March, 1839, speaks as follows: "We have learned by sad experience that it is the nature and disposition of almost all men, as soon as they get a little brief authority, as they suppose, they will immediately begin to exercise unrighteous dominion;" and in two preceding paragraphs of the same, these words occur: "The rights of the priesthood are inseparably connected with the powers of heaven, and the powers of heaven cannot be controlled nor handled only upon the principles of righteousness. That they may be conferred upon us, it is true; but when we undertake to cover our sins, or to gratify our pride, our vain ambition, or to exercise control, or dominion, or compulsion upon the souls of the children of men, in any degree of unrighteousness, behold the heavens withdraw themselves, the Spirit of the Lord is grieved and when it is withdrawn, Amen to the Priesthood or the authority of that man." It is a certain indication of a weak mind when it can be overturned by a brief draught of authority. Like a ship which spreads sail, but lacks the necessary tonnage to hold it level with the sea, the individual who hoists his pride on high and is devoid of the indispensable ballast of common sense, will speedily run on to ruin and oblivion. Solomon never said a wiser thing than that "Pride goeth beside destruction; and an haughty spirit before a fall." But the truly great man is never so affected. Too broad and deep and sensible to be dazzled by terrestrial splendor and too intent upon his purpose to be swayed or directed by the flattery of the fawning multitude, instead of being elevated, he is more apt to be humbled by promotion to power, or if he ever feels its influence, it is like new wine refreshing a giant, not like a seltzer draught overcoming a dwarf. Some men evidently deem it their duty to be ambitious for distinction, on the principle, we suppose, that if the mountain will not come to Mahomet, Mahomet must go to the mountain. While this may be measurably true with regard to worldly matters, it is not so respecting the things of the Kingdom of God. No Latter-day Saint need aim for power or position in the Church of Jesus Christ. If he be destined to {513} hold office in the Priesthood, or to occupy any post of honor within the gift of that Priesthood, he can afford to wait in patience for it to come to him, for come it will, in the due time of the Lord, Mahomet's mountain to the contrary notwithstanding; but if he is not destined for the position to which he aspires, despite his most strenuous efforts he will be the victim of disappointment; or if permitted to reach the height of the ambition, it will be but to fall therefrom when his folly and his weakness shall have been made fully manifest. It is madness to rush needlessly into peril. Duty and necessity are the only motives which should impel any one into an encounter with temptation. The only assurance of complete victory over sin, after bravely meeting and conquering the temptations that can be safely met and resisted, is in avoiding all others which God never intended us to meet, and which as a consequence, we would find it impossible to overcome. A little done well brings a much higher blessing than a great deal undertaken and unworthily performed. Let him who lusts after wealth and aspires to earthly honors beyond the station in which it has pleased the Almighty to place him, ponder this well in his heart. Let him ask himself if he is qualified to make a wise use of the things he covets, if he is able to bear up under the heavy responsibilities they entail, and strong enough to resist successfully the temptations which would assail him on every hand; and if he is satisfied of this, let him recollect that God selects for His rulers those who have been humble and faithful in subordinate capacities, and that it is far more admirable to wait for, than to openly invite recognition and promotion. By the faithful discharge of the duties of his humbler calling, let him prove himself worthy of the honors of a higher, and having attained the summit of his hopes, the possession of the power, the wealth and the intelligence he craved, let him carefully exercise those gifts in the fear of the Lord and the love of his fellowmen, lest he prove recreant to his trust, turn traitor to his God and be hurled from his exaltation like Lucifer from Heaven. {514} HAPPINESS FOR THE SORROWFUL. BY APOSTLE ORSON PRATT, IN MILLENNIAL STAR, 1866. Who is the happy man? Is it the king upon his throne? Is it the mighty emperor who sways the destiny of millions? Does happiness consist in ruling, in judging, in politics, in thrones, in palaces, in earthly grandeur? Does it consist in the honor which man renders to his fellowman? Is it found in high titles, such as Right Honorable Lord Bishop, his Holiness--the Pope, his Majesty--the King, or Emperor, his Lordship, etc., etc.? Does happiness seek the mansions of the rich, the splendid habitations and beautiful parks of the noblemen? Does happiness seek the companionship of the learned, and select its abode in academies, colleges and universities? Has the philosopher, the astronomer, the chemist, the optician, the mathematician, the learned in any science, sought out its desirable dwelling place? Tell me, ye swarming millions of bygone generations, who among you were happy? Tell me, O sons of earth, has happiness been found by mortals? Whither shall I go for an answer? Let creation speak; let the earth open her mouth and testify. Listen! What sounds are those I hear? Can it be the low murmurings of distant thunder? It cannot be! It proceeds as if from the bowels of the earth! But hark! Did I not hear words, articulated in a deep, low, mournful sound? Has the earth, indeed, a language? Can she also express her sorrows? But, listen again! She sighs! She mourns! She exclaims: "Woe, woe is me, the mother of men! I am pained! I am weary because of the wickedness of my children! When shall I rest, and be cleansed from the filthiness which has gone out of me? When will my Creator sanctify me, that I may rest, and righteousness for a season abide upon my face?" Who could listen to this sorrowful, painful lamentation, this earnest, solemn, appeal to the Creator, and not be moved? Who could reflect upon the bitterness and anguish of our great common mother, and not weep over the untold miseries she has endured for six thousand years? Who so dead to sympathy, that he could not join with an intensity of desire' unutterable, for the emancipation {515} of the groaning captive? Oh, let the chains of old earth be burst asunder; let her arise and shake her very foundations; let her put on the strength and power of her Omnipotent Creator; let her gather the mighty waters into one place; let her unite the islands and the continents into one land, into an eternal bond of union; let the everlasting mountains bow their lofty heads; let the sanctifying fire of the Lord cleanse corruption from her face; let the redeemed captive smile as at the creation's morn, and be blessed with the presence of her Creator, and be crowned with rest--everlasting rest. But is there no rest for man? Must he seek, and seek in vain for happiness? Where, Oh, where can the sacred gem be found? Is man forever doomed to sorrow, lamentation, and ghastly death? Or is there hope? Shall the sons of mortality appeal to the earth for aid? No, verily no; she herself has need of aid. Whence, then, shall they look for help? From heaven! From the high and lofty One who sits upon the throne! From the Creator, the Redeemer, the great fountain and eternal source of happiness. To Him, O ye sons of sorrow, direct your cry; to Him lift up the voice of supplication and fervent prayer; to Him bow your stubborn hearts, and wills, and yield yourselves to the voice of inspiration, to the counsel of His messengers; obey the heavenly, angelic message of the restored Gospel, and you shall be filled with the Holy Ghost--the Comforter, and be born again into a kingdom of happiness. Let all who seek for happiness, know assuredly, that this is the only road that leads to her peaceful abode. Peace is being taken from among the nations. She has sought out a resting place among the mountains of Israel, in the new found world. There, and there only will the weary be at rest, and the sons of sorrow find an heavenly balm for every wound. There the great Physician will heal the soul, and the body, too. There the heavens will converse with the sons of earth, and pour down the rich treasures of wisdom to feast the hungry, longing soul. There the Lord has commanded the blessing, even life forever more. There, in the Lord's mountain, will He take away the veil that is over all flesh, and wipe away the tears of the sorrowful, and impart a fullness of life and everlasting joy. {516} THE STRAIGHT AND NARROW WAY. DOCTRINES THE SAVIOR TAUGHT. BY ELDER EPHRAIM H. NYE. In the meridian of time, the Savior came and dwelt among the children of men. He was born in a stable and cradled in a manger. The days and years of His childhood and youth were spent with His parents in the ordinary walks and vocations of life. Many wonderful things occurred in relation to His conception and birth: Angelic choirs from the heavens descended, chanting glad tidings of great joy, peace on earth, good will toward men. Herod's cunning plans were baffled; his boundless rage, his cruel edict, the death of the innocents; Joseph's heavenly warning to flee to Egypt with the young child, his journey and return, his stay in Galilee that the Scriptures might be fulfilled; all these dropped out of the public mind, and, as the years rolled by, were forgotten and lost, except by his relatives and friends. As He sojourned among men during the years of His youth and early manhood, there was little in His life to attract the attention of His fellows until he unostentatiously walked down into the waters of the river Jordan, and there was baptized by John; and though the Holy Ghost was seen to rest upon Him in the form of a dove, as He walked out of the water, and a voice from heaven was heard to say, "This is My beloved Son in whom I am well pleased;" yet men did not recognize in Him the Son of God. Though He preached the gospel of repentance and baptism for the remission of sins, chose and ordained twelve Apostles and sent them forth to preach, and went forth healing all manner of sickness and dire disease, causing the blind to see, the deaf to hear, the lame to walk and leap for joy, teaching as no other man had taught, healing as no other man had healed, rebuking as no other man had ever dared rebuke men for the sins they daily committed, yet they rejected Him and condemned Him to a cruel death, and though He rose again (which fact was noised abroad so that all the inhabitants of {517} Jerusalem were cognizant of it), still they could not see in Him the Savior of the world. On the great day of Pentecost, when there were gathered together devout men of all the surrounding nations, "suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting, and there appeared unto them cloven tongues like as of fire, and it sat upon each of them (the Disciples) and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance." The people of the multitude were all amazed, for they heard of the wonderful works of God, each in his own tongue. Peter, standing up with the eleven, lifted up his voice and said unto them: "Ye men of Judea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words." Then, repeating the words of the Prophet Joel, he showed to them that Christ should come, and briefly sketched the history of His life, recounting His wonderful works and noble deeds, showed forth to the people that they had by cruel hands put Him to death, thus crucifying the Lord of Glory; that in fulfillment of the Prophet's words, God had raised Him from the dead; that on the third day He had been seen by the Apostles and many others with whom He had conversed, "whereof we are all witnesses. Therefore, being by the right hand of God exalted, and having received "of the Father the promise of the Holy Ghost, He hath shed forth this which ye now see and hear." "Therefore, let all the house of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord and Christ." "Now when they heard this they were pricked in their hearts and said unto Peter and to the rest of the Apostles, Men and brethren, what shall we do?" Not until this moment did they believe in Jesus of Nazareth as the Savior of the world. Though all His wonderful works had been performed in their midst, yet not until the story of His life, His terrible death, His glorious resurrection, and the wonderful outpouring of the Holy Ghost now manifested before their eyes, did faith spring up in their hearts, and a desire to be partakers of the heavenly gift, causing them to plead with the Apostles, "What shall we do?" FAITH AND WORKS. Faith is the main-spring of all action, a mighty moving power. By it Noah, Abraham and Moses performed their {518} wonderful works; the children of Israel passed through the Red Sea, the walls of Jericho fell, the harlot Rahab perished not; Gideon, Barak, David and others of the prophets subdued kingdoms, wrought righteousness, obtained promises and stopped the mouths of lions. The Apostle Paul understood the wonderful power of faith when he said (Heb. xi, 6), "But without faith it is impossible to please Him; for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him." This verse is self-explanatory. If we did not believe that God lives and will reward those who diligently seek Him, we should not seek Him at all. The third verse reads, "Through faith we understand that the worlds were framed by the word of God." So then, not only could the wonderful works before recounted be performed by the old worthies, but even worlds could be framed when necessary through faith. But will faith alone accomplish the salvation of the soul of men. As opinions differ, and he who risks his soul's salvation upon the uncertainties of men's opinions, has but a vain hope of being led aright; let the Scriptures answer the question. James 2nd ch. 14-26. This declaration of the great Apostle seems to set at rest for all time the theory that faith alone is sufficient to save mankind. In closing his speech, he very forcibly states that, "As the body without the spirit is dead, so faith without works is dead also." Shall we not say, then, that works are necessary, and if so, what are those works? REPENTANCE. Again let the Scriptures tell the tale. Math. 3, 2d, "In those days came John the Baptist--saying 'Repent ye, for the kingdom of heaven is at hand.'" Jesus came preaching the gospel of the Kingdom of God (Mark i, 15) "and saying, the time is fulfilled, and the Kingdom of God is at hand; repent ye and believe the Gospel." (Mark vi, 12.) "And they (the Apostles) went out, and preached that men should repent." Jesus was evidently determined that there should be no mistake upon this matter when he said (Luke xiii, 3-5): "I tell you Nay; but except ye repent, ye shall all likewise perish. Of those eighteen upon whom the tower of Siloam fell and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you Nay; but except ye repent, ye shall all likewise perish." The word of the Lord to Israel in the days of Ezekiel was equally positive (Ezek. xviii, 30), "Therefore {519} I will judge you, O House of Israel, every one according to his ways, saith the Lord God. Repent and turn yourselves from all your transgressions, so iniquity shall not be your ruin." Nor does it appear that conditions had at all changed in the days of the Apostle Paul, for we find him declaring in the most emphatic terms (Acts xvii, 30), "And the times of this ignorance God winked at; but now commandeth all men everywhere to repent." This, then, is the first grand step of preparatory work in securing salvation in the Kingdom of God. But the question may arise in the mind of our reader, Wherein have I sinned? In what have I done wrong? I have complied with all the requirements of the decalogue, I have lived according to the golden rule, doing unto others as I would be done by. What have I to repent of? Have you not been guilty of following after and believing in man-made systems of religion and of worshiping in churches erected for the purpose of making merchandise of the souls of men? Look abroad upon the face of the earth, search in all the Christian world for the true Church of Christ as organized and recognized by Him, where do you find it? Like the shipwrecked mariner whose weary eye scans the vast horizon with a lingering hope that a friendly sail will come to his relief, till his heart grows faint and dies within him, so it is with many an honest soul seeking the way to eternal life, anon as he listens to the various creeds and examines the doctrines of the different sects, he discovers discrepancies everywhere. No one has a perfect form of worship; all have dwindled in unbelief; they have departed from the faith of the ancients; they have turned away from the true and living God, as the Apostle Paul said (2nd Tim. iv, 3), "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears, and they shall turn away their ears from the truth, and shall be turned into fables. Having a form of godliness, but denying the power thereof. Preaching for doctrine the precepts of men." Churches have been erected whose spires rise in every town and city, village and hamlet over all the land, in which men preach for hire and divine for money; thus making merchandise of the souls of men, having, as Isaiah says, "Transgressed the laws, changed the ordinance, broken the everlasting covenant," and "it shall be as with the people, so with the priest," and as Jesus said in Luke, "Can the blind lead the blind? Shall they not both fall into the ditch?" We answer {520} by saying, as the Apostles of old said: "Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins." (Acts ii, 38.) Yes, for the fruits of repentance are a broken heart and a contrite spirit; and it is provided that such an one should walk in the footsteps of Jesus, down into the water, and, like Him, be buried beneath the liquid wave. BAPTISM. This was the first act that Jesus did preparatory to His ministerial labors, and the very last command He gave to His Apostles prior to His ascension into heaven (Matt, xxviii, 19-20), "Go ye therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." And what had He just commanded them?--to baptise all nations. The next witness testifies a little stronger (Mark xvi, 15-16), "And He said unto them, Go ye into all the world and preach the Gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not shall be damned." Oh, what an opportunity to secure eternal life, what a glorious promise, and this, too, from the Author of our salvation! Many say that they believe on Him, that they have faith in Him, and yet persistently refuse to accept the conditions that He has offered for their salvation. Surely no one will have the audacity to assert that He who gave His life and shed His blood that we may obtain eternal life, has not the right to establish the conditions upon which we may secure the benefits of that atoning blood. His promise is plain, and in language unmistakable, "He that believes and is baptized shall be saved." Let us not forget that the declaration is equally positive that, "He that believeth not shall be damned." Nor is John the Beloved less explicit in his statement of what the Savior said to Nicodemus (John iii, 5), "Jesus answered, verily, verily, I say unto thee, except a man be born of water and of the Spirit he cannot enter into the Kingdom of God." Here is a declaration from the Great Master Himself, that ought to be a sufficient answer to all who fondly imagine that they can find some other way. Again, there are those who believe that if they live a life of honor and integrity among men, and serve God according to the best light they have, that they will be entitled to an inheritance in the Kingdom of God. To all such, let the Scriptures once more declare the fact (Acts x, 1-6 and 48), "There {521} was a man in Caesarea called Cornelius, a centurion of the band called the Italian Band, a devout man and one that feared God with all his house, which gave much alms to the people and prayed to God always. He saw in a vision, evidently about the ninth hour of the day, an angel of God coming in to him and saying unto him--Cornelius; and when he looked on him he was afraid and said, What is it, Lord? And he said unto him, Thy prayers and thine alms are come up for a memorial before God; and now send men to Joppa and call for one Simon whose surname is Peter; he lodgeth with one Simon, a tanner, whose house is by the seaside. He shall tell thee what thou oughtest to do." Ah! Cornelius, you God-fearing, alms-giving, prayerful man, there is something that you have not done! Though your faith has reached unto heaven, and your prayers have been heard and your alms-giving considered by the Almighty, yet there is something for you to do of such great importance that the windows of heaven were opened and an angel sent forth unto you as a messenger, to notify you of the fact. What is it, Cornelius? He sent for Peter, as he was commanded, and when Peter came, saw his faith, and that of his household, heard their words and that they believed on the Lord Jesus, "he commanded them to be baptized." This is the door into the Kingdom of God. OBJECT OF BAPTISM. Now there is a great diversity of opinion among men as to the grand object for which baptism was instituted; some believing that it should be performed in the presence of a great number of people as a testimony to them that the humble penitent has put on Christ; others, again, claiming that it is an "outward and visible sign of an inward and spiritual grace," and still others, that it was intended as a witness before men of a "change of heart." Not a word can be found in the Scriptures to support any of these positions, but, on the other hand, evidence abounds in the sacred record to prove that the ordinance of baptism was for the purpose of "washing away" or "for the remission of sins." Let us take the testimony of Mark i, 4, "John did baptize in the wilderness and preach the baptism of repentance for the remission of sins;" of Luke iii, 3, "And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;" Acts ii, 38, "Then Peter said unto them, Repent and be baptized, every one of you in the name of Jesus Christ for the remission of sins." Also Acts xxii, 16, "And now why tarriest thou? Arise {522} and be baptized and wash away thy sins." Here the grand question arises: of what does sin consist? Is it not the violation of law or the breaking of a command, and is not the sin of omission as great as the sin of commission? Surely the commandment, "Remember the Sabbath day to keep it holy," is just as binding as the one that precedes it, "Thou shalt not take the name of the Lord thy God in vain," yet the failure to obey the one would be a sin of omission, while to break the other would be a sin of commission. And are not the commandments issued by the Savior and His Apostles as much the commands of God as those uttered on Mount Sinai? And, if so, a failure to comply when "God commands all men everywhere to repent," as in Acts xvii, 30, or where Peter commanded them to "repent and be baptized for the remission of sins," as in Acts ii, 38, brings us under the condemnation of a broken law and adjudges us as sinners before God. Having now discovered the door of the straight and narrow way that leads to eternal life, which door is baptism, and the object of which is the remission or washing away of our sins, it now becomes particularly interesting to decide who are proper candidates for baptism. SUBJECTS FIT FOR BAPTISM. Among the various sects and creeds of modern Christendom, many believe in the practice of baptizing little children. We unhesitatingly say that no foundation or justification for such a practice can be found in the Scriptures. It has been shown beyond question, according to the Scriptures, that baptism is for the remission of sins. Sin is the breaking of a law or command of God. The child, until it comes to the years of understanding, is not able to comprehend law or understand the binding nature of a command; hence it is irresponsible. For where there is no comprehension there is no law; and where there is no law there can be no sin; and where there is no sin, baptism is uncalled for and out of place and is in direct violation of the commands of our Savior. For if by baptism one child who dies in its infancy may be ushered into the arms of Jesus, and for the lack of baptism another child dying in its infancy is forbidden His sacred presence, then is it not strange that He did not mention this important and essential ordinance of baptism when He said, as in Mark x, 13-16, "And they brought young children to Him that He should touch them and His disciples rebuked those that brought them. But when Jesus saw it, He was much displeased {523} and said unto them, Suffer the little children to come unto Me, and forbid them not, for of such is the Kingdom of God. Verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, he shall not enter therein. And He took them up in His arms, put His hands upon them and blessed them." The testimony of St. Luke is almost identical. It reads as follows (Luke xviii, 15-17): "And they brought unto Him also infants, that He should touch them, but when His disciples saw it they rebuked them. But Jesus called them unto Him, and said, Suffer little children to come unto me and forbid them not, for of such is the Kingdom of God. Verily I say unto you, whosoever shall not receive the Kingdom of God as a little child, shall in no wise enter therein." Clearly, then, baptism was never intended for little children, for baptism having been instituted for the purpose of washing away sins, sins already committed, and the child not having committed any, the ordinance would not apply. But what is more important, he that believes in and declares it necessary for the little child to be baptized, and baptizes it, is committing a most grievous sin in the sight of God; but it is not true, as claimed by many Christians, that the little infant that dies without baptism is shut out from the presence of God, that hell is paved with little unbaptized children, and they are erecting a barrier to those little infants in the form of the ordinance of baptism and "forbidding" all such to come unto Christ, thus breaking one of His most emphatic commands, uttered when "He was much displeased" at what the disciples were doing, and said, "Forbid them not, but suffer them to come unto Me." The little child is pure and innocent because it can commit no sin until it comes to the years of accountability. Sin, then, conceives in its heart, and as it grows in years Satan tempts it and it becomes sinful and wicked, and the means provided by the Almighty to cleanse it and make it again as pure and as innocent as it was in the beginning of its mortal career, is the sacred ordinance of baptism. And thus may the repentant sinner become like the example that Jesus set before them, as shown by Matt, xviii, 2-4, "And Jesus called a little child unto Him and set him in the midst of them and said, Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. Whosoever, therefore, shall humble himself as this little child, the same is greatest in the kingdom of heaven." Thus the little child is given to us as a pattern of purity, a sample of innocence, by {524} the Savior Himself; and the bare theory of baptizing such little innocents to wash away their sins becomes revolting to the human mind when considered under the light of reason, and the practice of it is an abomination in the sight of God. Therefore, little children are not eligible for baptism. This declaration stands out in bold relief when viewed in the light of the following passages, which plainly prove that all candidates for the Kingdom of God must be capable of being taught (Matt, xxviii, 13-20): "Go ye, therefore, and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you." All must have sufficient mental development to be capable of _believing_ the doctrines taught, as shown by the Savior's commandment, and Mark xvi, 16, "He that _believeth_ and is baptized shall be saved, and he that _believeth_ not shall be damned." "But when they believed Philip preaching the things concerning the Kingdom of God and the name of Jesus Christ they were baptized, both men and women" (Acts viii, 12). "And as they went on their way, they came unto a certain water, and the Eunuch said, See, here is water; what doth hinder me to be baptized? and Philip said, If thou believest with all thine heart, thou mayest, and he answered and said, I _believe_ that Jesus Christ is the Son of God." (Acts viii, 36-37.) A knowledge of the divine truths of revealed religion when once impressed upon the heart, causes faith to spring forth in the soul, and with admiration we reflect upon the life of Him whose wondrous love was manifested toward us when He offered His life as a sacrifice for our sins. By comparison we realize our own unworthiness; that our feet have strayed from the path of right and that we are steeped in iniquity. With this conviction comes a resolution to turn, if possible, from our wicked ways and walk in newness of life. This brings repentance, a forsaking of sin, a reverence for Almighty God and an earnest desire to search after and serve Him in spirit and in truth. We resolve to tread the path in which our Savior walked, down into the waters of baptism, thus following Him through the door into the Kingdom of God, that where He is we may be also. Sufficient mental capacity to be taught, to believe, to repent, and to voluntarily offer one's self for obedience to the succeeding principle of the Gospel, is a prerequisite to the ordinance of baptism. Little children have not this capacity, consequently there is no law of God requiring them to be baptized; {525} and all man-made systems to the contrary will be null and void in the day of judgment. MODE OF BAPTISM. There are so many conflicting opinions on this question. The orthodox Christian churches having departed from the faith of the Apostles, and built up churches to themselves, for the purpose of making merchandise of the souls of men, have instituted the practice of sprinkling or pouring, and call it baptism, to support which not one word can be found in the Holy Writ. The whole tenor of the Scriptures from the time that John the Baptist came preaching the baptism of repentance for the remission of sins, on through all the writings of the New Testament, conclusively prove the fact that baptism by immersion was the mode taught and practiced by Jesus and His Apostles. Jesus, when He was baptized, "Went up straightway out of the water." When Philip baptized the Eunuch "They went down into the water, both Philip and the Eunuch, and he baptized him, and when they were come up out of the water," etc. All this clearly indicates immersion, or why _go down into_ or _come up out of_ the water? Paul says to the Romans, vi, 4: "Therefore, we are buried with Him by baptism into death," 5th, "For if we have been planted together in the likeness of his death," certainly there is nothing in a sprinkling or a pouring that represents either a burial or a planting, but each of these passages point in unmistakable terms to a baptism by immersion. The Apostle Paul again makes this clear in his Epistle to the Colossians, ii, 12: "Buried with Him in baptism." When John baptized in the wilderness, "There went out unto him all the land of Judea and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing their sins." (Mark i, 5.) All the evidence contained in the sacred Scriptures points unmistakably to the fact that immersion was the only mode of baptism practiced by the Apostles and early Christians. Profane history gives conclusive evidence of this fact. Speaking of baptism of the first century, Dr. Mosheim says, "In this century baptism was administered in convenient places within the public assemblies, and by immersing the candidate wholly in water." (Mosheim's Church History [Murdock], Third Edition, Vol. 1, p. 87.) Of the second century, the same great author says: "Twice a year, namely, at Easter and Whitsuntide, * * * baptism was administered by the Bishop or by the Presbyters (Elders) acting by his command and authority. {526} The candidates for it were immersed wholly in water with the invocation of the sacred Trinity, according to the Savior's precept." Indeed, the first deviation from baptizing by immersion occurs in a case recorded by Eusebius, as happening in the third century. He alludes to it in these detracting terms: "He (Novatian) fell into a grievous distemper, and it being supposed that he would die immediately, he received baptism (being sprinkled with water) on the bed where he lay (if that can be termed baptism), neither when he had escaped that sickness, did he afterwards receive the other things which the canon of the church enjoined should be received." (Ecclesiastical History, Eusebius, p. 113.) Even down to the close of the thirteenth century baptism by immersion was the rule, and sprinkling and pouring the exception. Yet the innovation thus made in the third century has worked its insidious way among the various divisions of Christianity until today a convert can have any kind of baptism he may desire; thus have they departed from the faith of the Apostles and are teaching for religion the commandments of men, having "Transgressed the laws, changed the ordinance, broken the everlasting covenant," in fulfilment of the words of the prophet Isaiah. (Isaiah xxiv, 5.) GIFT OF THE HOLY GHOST. The next step in the regular order of initiation into the fold of Christ is to secure the birth of the Spirit, or the baptism of the Holy Ghost; this being essential to enable us to pursue an acceptable course in the service of the Lord, that the Holy Ghost may be with us as an abiding gift, as a light to our feet and a lamp to our pathway through life. The Lord in His wonderful plan for the salvation of the souls of men has provided a way for the humble and penitent baptized believer to secure this blessed gift. (Mark i, 8.) "I indeed have baptized you with water, but He shall baptize you with the Holy Ghost." (Acts i, 5.) "For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence." Behold the promise fulfilled. (Acts ii, 2-4.) "And suddenly there came a sound from Heaven as of a rushing mighty wind and it filled all the house where they were sitting, and there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost and began to speak with other tongues as the Spirit gave them utterance." But this precious gift was not to be given until after Jesus was glorified, as shown by {527} the following (John vii, 39), "* * * For the Holy Ghost was not yet given because that Jesus was not yet glorified." On that great Pentecostal day the Holy Ghost was given and a glorious manifestation of heavenly light appeared sitting upon each of the Apostles who had accompanied the Savior in all His travels and had witnessed His wonderful works, and by His divine favor had been made partakers of His holy ministry. They now received the promised blessing in rich abundance, and a way was provided by which they might transmit it to others by the imposition of hands, as shown by the following (Acts viii, 17): "Then laid they their hands on them and they received the Holy Ghost." Evidently the Holy Ghost came not as the result of the baptism, nor in answer to the prayer of the Apostles, but by the laying on of their hands, clearly showing that this was the mode the Lord had provided by which the Holy Ghost should be conferred upon baptized believers. This again is clearly set forth in Acts xix, 5-6, "When they heard this they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them, the Holy Ghost came on them, and they spake with tongues and prophesied." THE BLOOD OF CHRIST. We have now pointed out the path that leads to eternal life--the straight and narrow way, and carefully noted the inscriptions along the line, down into the water through the door into the Kingdom of God. Faith in the Lord Jesus Christ, repentance of all sins, baptism by immersion for the remission of sins, gift of the Holy Ghost by the laying on of hands; this is the course marked out by the Father to prepare His children to receive the benefits of the atoning blood of Jesus Christ. Earthly things are typical of heavenly things as set forth in the following (1 John v, 7-8): "For there are three that bear record in heaven, the Father, the Word and the Holy Ghost, and these three are one; and there are three that bear witness in the earth, the Spirit, the water and the blood, and these three agree in one." By the water we keep the commandment, by the Spirit are we justified, and by the blood are we sanctified; and thus we become saints. He who has fully repented of his sins and been baptized for the remission thereof, and received the Holy Ghost by the laying on of hands, may then partake of the emblems of the Savior's flesh and blood; and in that sacred ordinance eat and drink to his soul, {528} the benefits of that atoning blood. And such have the promise of the Savior that they shall never hunger nor thirst. There is no other way provided on earth by which mankind can secure the benefits of the atoning blood of Christ. AUTHORITY. Upon this question hinges the validity of all the acts of men. Every officer of our government must be elected or appointed according to the mode established by the Constitution of the United States, or his acts fall to the ground as null and void. The decisions of a court involving the validity of titles to land or other great interests would be void if it could be shown that the judge rendering the decisions had not been elected or appointed legally. Every deed issued by a sheriff at a sheriff's sale of real estate would be void if it could be shown that the sheriff was a usurper and not legally authorized to officiate in the duties of the office. All naturalization papers issued by a judge, if it could be shown that he had never been elected or appointed according to the constitutional requirements, would by a legal tribunal be declared worthless and the holder deprived of his citizenship. In fact, the question of authority to act in any office of the affairs of human life is so clearly understood by all persons of ordinary intelligence that time would seem to be wasted in discussing it; but not so in questions involving the future of the human soul. In these sacred and vastly more important matters upon which hang all our hopes of eternal life, the average man seems willing to trust to the opinions of a minister of some one of the orthodox sects or to the wild vagaries of an upstart who cries, "Lo, here is Christ, or "Lo, He is there," without for a single moment raising the question, Where is his authority to officiate in the sacred ordinances of the Gospel of Christ, or to initiate men into the Kingdom of God? The average merchant in conducting his regular business, when waited upon by one claiming to be an agent of a manufacturer, places his order with that agent fully expecting to receive the goods. As the time rolls on the goods come according to the sample shown and the order given. This fact alone is proof to the merchant that the agent was in touch with his principal and was a duly authorized agent. But if the goods come not, it is strong presumptive evidence that the agent was a fraud and was not authorized by the manufacturer to take orders for goods. If this test be applied to the ministers of the various sects of the Christian world, it will at once be found that they are self-appointed {529} agents, not in touch with the principal whom they claim to represent, as their patrons receive not the goods. In other words, the signs promised by the Savior are lacking and do not follow the believer, which alone is sufficient evidence that the so-called ministers were never sent of God. Jesus said, "Go ye into all the world and preach the Gospel to every creature, he that believeth and is baptized shall be saved, but he that believeth not shall be damned. And these signs shall follow them that believe; in My name shall they cast out devils; they shall speak with new tongues, they shall take up serpents, and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick and they shall recover." (Mark xvi, 15-18.) The promised blessings fail, the signs do not follow, they receive not the goods. The grand secret of it all is, God has not sent the agents through whom they seek these blessings; they hold no authority to officiate in the ordinances of His house; as agents they are not in touch with their principal. These ministers are self-appointed teachers of man-made systems of religion. They are teaching for doctrine the commandments of men. From the time the Christian Fathers fell by persecution and death, down to the time the Emperor Constantine made the Christian faith universal through the Roman provinces in 323 A.D., the forms of the Christian religion were constantly undergoing a change. At that time there were incorporated in the Christian church heathen rites, which with the innovations added, down through the ages to the present time, stamps that church today as one entirely separate and apart from the original apostolic church. Without Apostles and Prophets through whom they might obtain the word of God, the church has steadily drifted from its moorings into the broad sea of men's opinions, until it is split and divided into hundreds of different sects and creeds, no one of which can today present an organization that even resembles the form of the Church of Christ. The most important features have been eliminated. Signs and wonders and miraculous gifts, together with the fruits of the Spirit, set forth by the Apostle Paul in I Cor. xii, have disappeared, and but the empty and powerless form is found among the children of men. The shadow alone remains, the substance has departed. And why? Because mankind have departed from the faith of the ancients. The rights, powers and privileges of the apostolic priesthood have long since been withdrawn from man, and all who officiate in religious rites do so without authority from the living God. If we examine and see how the servants of God were called {530} to the ministry in other ages, we can discover a guide to direct us in obtaining authority in this age. From out of the midst of the burning bush the Lord called Moses (Ex. iii), and when he (Moses) was about to be succeeded by Joshua as leader, he conferred upon Joshua authority by the laying on of his hands. (See Deut. xxxiv, 9.) "And Joshua, the son of Nun, was full of the spirit of wisdom, for Moses had laid his hands upon him." Jesus, when He entered upon His ministry, called twelve men and ordained them; "And He ordained twelve men that they should be with Him, and that He might send them forth to preach." (Mark iii, 14.) Again He said, "Ye have not chosen Me, but I have chosen you and ordained you." (John xv, 16.) Jesus said in His prayer unto His Father, "As thou hast sent Me into the world even so have I sent them into the world." (John xvii, 18.) The Apostle Paul evidently had this question of authority to meet as he gave vent to his feelings in the following forcible language: "Whereunto I am ordained a preacher and an Apostle (I speak the truth in Christ and lie not), a teacher of the Gentiles in faith and verity." (I Tim. ii, 7.) It was very gratifying, no doubt, to the Apostle Paul, to be able to declare with such emphasis the fact of his ordination; and no wonder, when we consider the way in which he was called. He was justly entitled to declare it, as will be seen by the manner of his calling. "As they ministered to the Lord and fasted, the Holy Ghost said: Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed and laid their hands on them, they sent them away, so they being sent forth by the Holy Ghost," etc. (Acts xiii, 2-4.) Paul then was evidently called by direct revelation of the Holy Ghost, and when the hands of the Prophets were laid upon him, he was sent away, so also was his companion, Barnabas. The author of the Epistle to the Hebrews makes a most positive declaration on this question. He says: "For every High Priest taken from among men is ordained for men, in things pertaining to God, that he may offer both gifts and sacrifices for sins; and no man taketh this honor to himself, but he that is called of God as was Aaron." (Heb. v, 1, 4.) A glance at Exodus iv, 14-16 and 27-28, will show us how Aaron was called: "And the anger of the Lord was kindled against Moses, and He said: Is not Aaron the Levite thy brother? I know that he can speak well, and also behold he cometh forth to meet thee, and when he seeth thee he will be glad in his heart. And thou shalt speak unto him and put {531} words into his mouth; and I will be with thy mouth, and with his mouth, and will teach you what ye shall do; and he shall be thy spokesman unto the people." Thus Aaron was called of God; and in all ages when God has had a people on the earth, His servants have been duly called of Him and ordained, and the stamp of His approval has been placed on their labors in signs and miraculous manifestations. SALVATION FOR THE DEAD. In this age of religious freedom, when every man is at liberty to worship how, where or what he pleases, when the Christian church is split and divided into innumerable sects and creeds, and is still dividing and subdividing; where the opinions of men, crystallized into creeds, pass current as systems of theological truths; while spiritualism in all its various forms is rampant upon the earth, and its younger and more delicately molded brother, theosophy, is gaining acceptance as a wonderful revelation from the unseen world; while darkness covers the earth and gross darkness the people, and men are continually seeking for that which borders upon the sensational--the word of God comes forth proclaiming the principles of salvation for the dead as well as for the living. That there is but one faith, one hope, one baptism, one way to obtain eternal life, either for the living or for the dead, is clearly shown by the Scriptures. "To the law and to the testimony; if they speak not according to the word, it is because there is no light in them." (Isaiah viii, 20.) These shall be our guide. By this divine method we are willing that all shall be judged. Opinions of men are not the words of God, nor is the word of God to receive a private interpretation, as is clearly shown by the following (II Peter i, 20, 21): "Knowing this first that no prophecy of the Scriptures is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost." Opinions of men shall not prevail, but we will take the word of God for our guide. "And when they shall say unto you, seek unto them that have familiar spirits and unto wizards that peep and that mutter, should not a people seek unto their God for the living to the dead?" (Isaiah viii, 19.) Let us then go to the Scriptures, and seek the word of God for a knowledge of the dead. After Jesus Christ, the Savior of the world, fulfilled His mission among the living and was about to depart to the unseen world and perform His work for the salvation of the dead: {532} while He was suffering the pangs of death upon the cross between two malefactors, He was railed upon by one, yet worshipped by the other, to whom He said: "Today shalt thou be with Me in Paradise." This saying has created a belief in the Christian world that the vilest sinner on his death-bed or the murderer upon the gallows by confessing Christ at the last moment, can be saved. But let us find out where the Savior went. Did He go to His Father and God? Not if the Scriptures are true. On the morning of the Savior's resurrection and Mary's visit to the sepulcher, she thought Jesus was the gardener. Yet when He said "Mary," she at once recognized Him, and in her joy evidently sought to embrace Him, for it is said, "Jesus saith unto her, touch Me not, for I am not yet ascended to My Father; but go to My brethren and say unto them, I ascend unto My Father and your Father, and to My God and your God." (John xx, 17.) If this be true, are we not justified in asking the question, "Lord, if Thou hast not been to Thy Father and God during these three days, where hast Thou been?" Let the Scriptures answer: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit by which also He went and preached unto the spirits in prison, which sometime were disobedient when once the long-suffering of God waited in the days of Noah while the ark was preparing, wherein few, that is, eight souls, were saved by water." (I Peter iii, 18-20.) So then Christ went to the spirit world, and there preached the Gospel to the spirits in prison. And why? "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the Spirit." (I Peter iv, 6.) It would seem that this can need no explanation, for by this rule all men are to be judged by the same law, whether they hear the Gospel in life or after death. And herein is the justice of Almighty God made manifest, for if it were not so, and if the modern Christian theory should prevail, viz., that all mankind who do not confess Christ are lost, what shall be said of four-fifths of the people on the earth today, and those that have lived in like circumstances in the heathen world, who never heard of Christ? If, when all mankind are brought before the judgment-seat to be judged, and the heathen hears his sentence read by the great Judge, "Depart from Me, ye cursed, into the place prepared for the devil and his angels, because you never confessed {533} My name," would not the heathen be justified in saying, "Who art thou? I never heard of Jesus Christ. When I was on the earth I worshipped Joss and served him faithfully." To punish the heathen for not confessing Christ when in fact he never heard of Him is contrary to the justice of an All-wise Creator. But God has provided a better way. All who have never heard the Gospel in life will have an opportunity after death, as clearly set forth in the above as in the following: "Verily, verily I say unto you, the hour is coming and now is, when the dead shall hear the voice of the Son of God, and they that hear shall live." "But," says the objector, "that means all they that are dead in sin," but read a little farther: "Marvel not at this, for the hour is coming in the which all that are in the graves shall hear His voice." (John v, 25 and 28.) Again, "For as Jonas was three days and nights in the whale's belly, so shall the Son of Man be three days and three nights in the heart of the earth." (Matt, xii, 40.) By these passages it is clearly apparent that the Savior fore-knew His mission to the spirit world in the heart of the earth, and that while there, all who were in their graves would hear His voice. Not only was this understood by Jesus and His Apostles, but long prior to the Savior's day the Prophets foresaw the work He would do for the dead, "I the Lord have called thee in righteousness, and will hold thine hand and will keep thee, and give thee a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." (Isaiah xlii, 6-7.) Here the prophet foretold the labors of the Savior. During His sojourn in the flesh, we have no account of His having brought out the prisoners from the prison, or proclaiming liberty to the captives, or the opening of the prison to them that are bound. Had He done so, the Roman government would have had a case against Him, yet Pilate found no fault in Him. Hence we must look elsewhere for the fulfilment of these passages. "And it shall come to pass in that day that the Lord shall punish the host of the high ones that are on high and the kings of the earth upon the earth, and they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isaiah xxiv, 21-2.) Here is the finale of a terrible picture of the earth's desolation, when it is to be empty, turned upside down, broken, dissolved, removed like a cottage, and the inhabitants thereof scattered. All are to be gathered, including the kings, {534} and the high ones, as prisoners are gathered in the pit, shut up in prison and after many days visited. What will be the object of this visitation? Peter has already told it: as Christ visited the antediluvians, so when these have suffered the vengeance of Almighty God in the spirit, some of His servants, ministering angels, will be sent to visit them and preach the Gospel to them as Jesus did. "Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors, and the King of Glory shall come in. Who is the King of Glory? The Lord strong and mighty, the Lord mighty in battle." (Psalm xxiv, 7-8.) What was the subject of the vision thus portrayed by the prophet, and where was it to take place? He saw the Savior making His triumphal entry into the infernal regions, and with irresistible power the gate and doors are made to fly open and the immortal King stands in the midst of prisoners of the spirit world. Thus the full import of that beautiful passage of the psalmist David would read: "Lift up your heads, O ye gates of hell, and be ye lifted up, ye everlasting doors of the prisons of the damned, and the King of Glory shall come into the regions of darkness proclaiming liberty to the captives and the opening of the prison doors to them that are bound in hell." If the antediluvians after their long sojourn in the regions of darkness were had in remembrance before God so that He sent His beloved Son to preach to them the Gospel during the time His body lay in the tomb, what shall be done for those who have died since the Savior's visit to the spirit world? As His Apostles and all His faithful followers served Him in life, who shall say that after death they will not follow His example, and continue to serve Him by going to the spirit world and there preaching to the spirits in prison who have died without a knowledge of the Gospel? And when these poor benighted beings, after their long captivity under the reign of Lucifer, listen to the precious truths of the Gospel of Christ and become converted, straightway the question arises, How can I obey the ordinance of baptism? I am in a disembodied state of existence, yet my Savior has said: "Except ye are born of water and of the Spirit, ye cannot enter into the Kingdom of God." Oh, wonderful plan provided by the Almighty! The living may be baptized for the dead. It is very plain that this great principle was understood by the ancient Saints, as will be seen by the words of the Apostle Paul, addressed to the Corinthians: "Else what shall they do which are baptized for the dead, if the dead arise not at all, why are they then baptized for the dead?" (I Cor. xv, 29.) {535} A MOTHER'S INFLUENCE. A FEW WORDS ABOUT THE FIELDINGS AND THE BIRTH OF PRESIDENT JOSEPH F. SMITH. John Fielding and his wife, Rachel, were natives of Yorkshire, England, having been born in 1759 and 1768, respectively. They were married at that place, and afterwards moved to Bedfordshire, where they lived together for forty years in the humble and happy sphere of farm life. They were both devoted Methodists, Mr. Fielding having the distinction of being a local preacher, in which capacity he labored most faithfully, often riding from ten to thirty miles to fill his appointments, but never accepting a penny for his work from the society which voted to compensate him for his services. Together with his faithful wife, he lived a life of industry, sobriety and integrity before men, fearing God and keeping His commandments to the best of his knowledge with all the sincerity and humility of his soul. Nine children were born of this union, among whom were Joseph and Mary, whom we wish on this occasion particularly to single out in our sketch. The mother died in 1828, and in 1832 young Joseph left his nativity to go to America to prepare the way for the rest of the family to follow. He located in upper Canada, being subsequently joined by the members of his family from England, his two sisters among them, who, together with himself, and also other progressive spirits of the village, applied themselves closely to the Scriptures. A little body of seekers after truth was organized, in which was found John Taylor, who afterwards became president of the Church. The Society met several times a week in company with a Methodist preacher, to study the different religions, and to pray for the Lord to send them the Holy Ghost; for through their research they had been led to believe many of the principles of the Gospel contrary to the orthodox dogmas of the times. It was during this time that Apostle Parley P. Pratt went on his mission to Canada, and was directed to the home of Brother Taylor. {535} He was admitted into the association of investigators, and as a result Joseph Fielding, his two sisters and his family, and also John Taylor accepted the Gospel and subsequently moved to Kirtland. The Methodist minister being chided by his members, rejected the truth and became a persecutor of the Saints. In 1837 the wife of the Patriarch Hyrum Smith died, leaving him with six small children. Later he married again, taking to wife Mary Fielding, one of Joseph Fielding's sisters, who had embraced the Gospel in Canada through the labors of Apostle Pratt. In June, 1837, in company with Apostles Heber C. Kimball and Willard Richards, Joseph Fielding left Kirtland to open up the Gospel in England, being joined at New York by three other missionaries. Brother Fielding remained on his mission four years, during which time approximately 7,000 souls accepted the truth. It was while he was in England that he received the following letter from his sister Mary, whom it will be remembered was the wife of the Patriarch Hyrum Smith, in which she tells of the birth of her "dear little Joseph F.," as the devoted mother expressed it, who is now our worthy and honored president of the Church, the letter "F" being the initial of the surname of his uncle, Joseph Fielding. The letter is as follows: "Commerce, Illinois, N. America, June, 1839. "My Very Dear Brother--As the elders are expecting shortly to take their leave of us again to preach the Gospel in my native land, I feel as though I would not let the opportunity of writing you pass by unimproved. I believe it will give you pleasure to hear from us by our own hand; notwithstanding, you will see the brethren face to face, and have an opportunity of hearing all particulars respecting us and our families, from their mouths. "As it respects myself, it is now so long since I wrote to you, and so many important things have transpired, and so great have been my afflictions, etc., that I know not where to begin; but I can say, hitherto has the Lord preserved me, and I am still the living to praise Him, as I do this day. I have, to be sure, been called to drink deep of the bitter cup; but you know, my beloved brother, this makes the sweet the sweeter. I feel at this moment, while reflecting on the events of the past seven months, so full of matter, that I am ready to wish I could convey myself into your presence for a short time, so that I might communicate verbally more than I can possibly do by the pen. "You have, I suppose, heard of the imprisonment of my dear husband, with his brother Joseph, Elder Rigdon, and others, who were kept from us nearly six months; and I suppose no one felt the painful effects of their confinement more than myself. I was left in a way that called for the exercise of all the courage and grace I possessed. My {537} husband was taken from me by an armed force, at a time when I needed, in a particular manner, the kindest care and attention of such a friend, instead of which, the care of a large family was suddenly and unexpectedly left upon myself, and, in a few days after, my dear little Joseph F. was added to the number. Shortly after his birth I took a severe cold, which brought on chills and fever; this, together with the anxiety of mind I had to endure, threatened to bring me to the gates of death. I was at least four months entirely unable to take any care either of myself or child; but the Lord was merciful in so ordering things that my dear sister could be with me all the time. Her child was five months old when mine was born; so she had strength given her to nurse them both, so as to have them do well and grow fast. "You will also have heard of our being driven, as a people, from the state and from our homes; but you will hear all particulars from the elders, so as to render it not necessary for me to write them. This happened during my sickness, and I had to be removed more than two hundred miles, chiefly on my bed. I suffered much on my journey; but in three or four weeks after we got into Illinois, I began to amend, and my health is now as good as ever it was. It is now little more than a month since the Lord, in His marvellous power, returned my dear husband, with the rest of the brethren, to their families, in tolerable health. We are now living in Commerce, on the bank of the great Mississippi river. The situation is very pleasant; you would be much pleased to see it. How long we may be permitted to enjoy it I know not; but the Lord knows best what is best for us. I feel but little concerned about where I am, if I can but keep my mind staid upon God; for, you know in this there is perfect peace. I believe the Lord is overruling all things for our good. I suppose our enemies look upon us with astonishment and disappointment. "I greatly desire to see you, and I think you would be pleased to see our little ones: will you pray for us, that we may have grace to train them up in the way they should go, so that they may be a blessing to us and the world. I have a hope that our brothers and sisters will also embrace the fullness of the Gospel, and come into the new and everlasting covenant; I trust that their prejudices will give way to the power of truth. I would gladly have them with us here, even though they might have to endure all kind of tribulation and affliction with us and the rest of the children of God, in these last days, so that they might share in the glories of the Celestial Kingdom. As to myself, I can truly say that I would not give up the prospects of the latter-day glory for all that glitters in this world. O! my dear brother, I must tell you for your comfort, that my hope is full, and it is a glorious hope; and though I have been left for near six months, in widowhood, in the time of great affliction, and was called to take, joyfully or otherwise, the spoiling of almost all our goods, in the absence of my husband, and all unlawfully, just for the Gospel's sake (for the judge himself declared that he was kept in prison for no other reason than because he was a friend to his brother), yet I do not feel the least discouraged: no, though my sister and I are here together in a strange land, we have been enabled to rejoice in the midst of our privation and persecutions that we were counted worthy to suffer these things, so that we may, with the ancient Saints who suffered in the like manner, inherit the same glorious reward. If it had not been for this hope, I should have sunk before this; but, blessed be the God {538} and Rock of my salvation, here I am, and am perfectly satisfied and happy, having not the smallest desire to go one step backward. "Your last letter to Elder Kimball gave us great pleasure; we thank you for your expression of kindness, and pray God to bless you according to your desires for us. "The more I see of the dealings of our Heavenly Father with us as a people, the more I am constrained to rejoice that I was made acquainted with the everlasting covenant. O may the Lord keep me faithful till my change comes! I desire that you would write us, and let us know all particulars that would be interesting to us. O, my dear brother, why is it that our friends should stand out against the truth, and look on those that would show it to them as their enemies? The work here is prospering much; several men of respectability and intelligence, who have been acquainted with all our difficulties, are coming into the work. "Sister Mary will also write to you. My husband joins me in love to you. I remain, my dear brother and sister, your affectionate sister. "Mary Smith." From the spirit of and the facts presented in the above communication one is able to see, not only the noble spirit and sterling character of that devoted and self-sacrificing mother and faithful wife, but he is also brought face to face with the truth too often concealed from deserving recognition, that within the ranks of God's soldiery there are none more valiant, none more brave, none more heroic; yea, none who endure more of the heat and brunt of the battle than do the courageous and loyal-hearted wives and mothers who remain at home alone to cope with the serious problems of life and to bear the responsibility of the family while the husband is abroad in the ministry. And when we understand this, and recognize, too, that every true and faithful wife and mother realizes the importance and the magnitude of her mission, then can we appreciate more fully the tenderness and sincerity of heart, the purity and nobility of soul revealed in woman--God's masterpiece of creation--as expressed in the exalting and pathetic appeal of Sister Smith to her brother Joseph, "I think you would be pleased to see our little ones. Will you pray for us, that we may have grace to train them up in the way they should go, so that they may be a blessing to us and the world?" This noble mother stayed with the body of the Church, remaining loyal and true to its leaders, and firm and steadfast in the faith, and taught her children to follow in her footsteps. With the rest of the Saints, who were driven from their homes by cruel mobs incited by bitter apostates, and other despisers of the truth, she took her little family to the valleys {539} of the mountains--her son Joseph, although less than ten years of age, driving two yoke of oxen and a heavy wagon across the plains, a distance of one thousand miles. Sister Smith devoted the few short years of her eventful life to the culture and training of her children, inculcating within their minds the necessity of their clinging to the faith and remaining loyal to the cause of God; and although she was taken away in the fall of 1852, yet she had implanted within the breasts of her children a thorough knowledge that the Church had been restored and perfectly organized with apostles and prophets, with a decree from God that it should stand forever and never be disorganized or thrown down, and with a love so strong for the truth that their lives and characters stand out before the world and before God as a monument for integrity, fidelity and obedience, whose every surface, polished as bright as the noon-day sun by the faith, the prayers and the tears of that loving and devoted mother, reflects honor and glory on her sacred name that will endure forever. What a contrast between the fruits of the influence exerted by this true daughter of God upon her husband's children, one of whom is the patriarch and the other the president of the Church of Christ on the earth today, and that exercised by other mothers who have instilled within the hearts of their children the spirit of dissension and rebellion against the stability of the restored Gospel of our Lord Jesus Christ! "_The devil has put the whole world on the watch against us. It is impossible for us to make the least move without exciting, if not all the world, at least a considerable portion of it. They are excited at what we do, and, strange to relate, they are no less excited at what we do not do_!" --_Brigham Young_. {540} IS BAPTISM ESSENTIAL TO SALVATION? This is a question of grave importance, because it involves me fate of every man and woman in the world. The minds of many have been troubled on this point, and none should rest satisfied until they have a perfect understanding in regard to it. There is considerable discussion and diversity of opinions on this subject in the so-called Christian world; and it seems that all that has been said about it by uninspired men has only tended to bewilder the mind. But while they cling to their own opinions and wander from the truth, we much prefer believing the revealed word of God. In Luke (_vii. 29, 30_) we read that John the Baptist, a servant of the Most High, taught baptism, and those who were baptized justified God, while some "rejected the counsel of God against themselves, being not baptized of him." No one will dare to say that men will be saved in rejecting the counsel of God against themselves. Then, as it is a counsel of God for men to be baptized, they cannot be saved without it; therefore, it is essential to salvation. The Lord sent his angel to Cornelius, and told him to send for Peter, who would tell him words by which he and all his house should be saved (_Acts x. 14_). Cornelius did so, and when Peter came, "he commanded them to be baptized in the name of the Lord" (Acts x. 48). If Cornelius had rejected baptism as non-essential, could he have been saved? No; for the angel told him that Peter would tell him _how_ to be saved, and Peter "commanded them to be baptized." According to this, baptism must be essential to salvation. Paul, speaking to the Galatians, says: "Ye are all the children of God by faith in Christ Jesus. For as many of you as have been _baptized into Christ have put on Christ_" (_Gal. iii. 26, 27_). If it is essential to "put on Christ" to obtain salvation, then it is essential to be baptized, for we put on Christ by baptism. Jesus, in giving the apostles their commission, said: "Go ye into all the world and preach the Gospel to every creature, he that believeth and is baptized shall be saved; but he that {541} believeth not," (and consequently is not baptized) "shall be damned" (_Mark xvi. 15, 16_). Here the Savior positively declares that it is the baptized believer who shall be saved. Then, of course, baptism is essential to salvation, and who will dare to say it is not. Jesus said to Nicodemus: "Verily, verily, I say unto thee, except a man be _born of water_" (that is, baptized in water) "and of the spirit," (that is, baptized in the spirit) "he _cannot_ enter into the kingdom of God." (_John iii. 6_). If entering the kingdom of God is essential to salvation, then being "born of water," or, in other words, being baptized, is essential also, for by one we enter the other. The Apostle Peter, in the third chapter of his first epistle, says, that in the ark there were eight souls "saved by water, the like figure whereunto even _baptism_ doth also now save us." According to this, he taught that baptism was essential to salvation. On the day of Pentecost, many persons were convinced that Jesus was the Christ, which caused them to inquire of God's servants what they should do, to which Peter replied: "Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins" (_Acts ii. 38_). If baptism was not essential to salvation, why did Peter command them to be baptized? When John was in the wilderness he preached "baptism of repentance for the _remission of sins_" (_Mark i. 4_). He preached the same doctrine in all the country about Jordan (_Luke iii. 3_). Peter commanded the people to be baptized "for the remission of sins" (_Acts ii. 38_). Ananias said to Paul, "why tarriest thou? Arise and be baptized and _wash away thy sins_" (_Acts xxii. 16_). From these quotations we learn that baptism is "for the remission of sins." Is the remission of sins essential to salvation? If so, baptism must be, for one is obtained through the other. It is repeatedly stated in the scriptures that it is they who _do the will_ of God that will enter the kingdom of heaven. That it is the will of God for people to be baptized, no reasonable person will deny. Then, they who say "Lord, Lord," and reject baptism, will surely receive that woeful doom, "depart ye cursed! I never knew you." The apostles spoke by the authority that God had given them. What they told the people, while in the line of their duty was as binding on them as though the Lord had done it himself. Their words were the words of God. And when {542} they commanded the people to be baptized they must comply or lose salvation, for no one can be saved in disobeying God's commandments. If baptism is not essential to salvation, why does the Lord require it? The fact that He requires it, is enough to prove that it is essential. Some have supposed that the thief who was crucified beside the Savior went to heaven, and it is believed that he was not baptized; therefore, it is argued if one can be saved without baptism others can, and consequently it is not essential to salvation. But this supposition is not true, for Jesus said to the thief, "_to-day_ shalt thou be with me in Paradise," and three days afterwards said to Mary, "touch me not for _I have not yet ascended unto my Father_." According to this, Paradise and Heaven are two distinct places, and as Jesus did not go to Heaven, neither did the thief; for they were both together in Paradise. "If it is necessary for every one to be baptized," asks one, "what will become of the good people who have died without having that privilege?" To this we may reply that the dead who died without hearing the gospel will have it preached to them as it was anciently, (_I Peter iv. 5, 6_). They who obey it will be saved but they who reject it will be condemned, as though they were in the flesh. "But," says one, "a dead person, cannot be baptized." Very true; but God in His infinite wisdom provided a way in which the dead can be baptized for, by proxy, as shown by Paul in the questions (_I Cor. xv. 29_): "Else what shall they do who are _baptized_ for the _dead_, if the dead rise not at all? Why are they then baptized for the dead?" Paul was not speaking about _baptism_ for the dead, but the _resurrection_ of the dead, and brings up baptism for the dead as a _proof_ of the resurrection, by asking why they were "baptized for the dead if the dead rise not at all." But this plainly shows that "baptism for the dead" was both believed and practiced by the early Christians. Enough has now been said to prove to any reasonable person that baptism is essential to salvation, and the arguments against such a doctrine have been sufficiently refuted. So, let all people prepare themselves and be baptized, under proper authority, for the remission of sins, that they may be saved in the kingdom of God; for what shall it profit a man if he gain the whole world and lose his own soul. {543} ALLEGED "OBJECTIONABLE FEATURES" IN THE RELIGION OF LATTER-DAY SAINTS. BY ELDER CHARLES W. STAYNER. THE BOOK OF MORMON. One of the reasons for non-belief presented by those who do not obey the Gospel revealed in our day, is that our religion has "objectionable features;" and some who have acquired information concerning the industrious and thrifty character of the Latter-day Saints, and their prosperous condition in Utah, carry the idea that were it not for its "objectionable features," "Mormonism," as it is called, might engage their attention, and that its claims would be more readily entertained by the intelligent classes. One of these "objectionable features" is, that we believe in and publish a record called the Book of Mormon, which has been falsely styled the "Mormon Bible," and through which the Saints have received from their enemies the name of "Mormons." This book, instead of being a substitute for the Scriptures, as is very incorrectly stated, is a record translated from ancient plates, found in the earth on the American Continent. The record gives most valuable information concerning the origin of the American Indians, a subject which has furnished a theme for much conjecture among the learned during the present century, and on which they are still endeavoring to discover sources of information. Notwithstanding the desire to ascertain the very historical data which the work contains, the Book of Mormon has not received much of their attention; and this reticence is the more remarkable from the fact that scarcely a year passes without the publication of some newly-discovered evidence, testifying in a most telling manner to the truth of the account given in the record. Items of information are in quick succession being obtained and brought to their notice, which have been before {544} the world for about fifty years, in the record of which we are speaking. The vast discoveries in Central America made by Messrs. Stephens and Catherwood, show conclusively the statements in the Book of Mormon to be correct; and these evidences are materially increased in various ways through the diligent researches of other discoverers, as shown in an article by Apostle Moses Thatcher, lately published in serial form in the Millennial Star. Speculations concerning the aborigines of that continent have furnished matter for volumes upon volumes, and the discovery of a skeleton or the finding of a stone has been dilated upon with zeal, and supplied conceded proof of a multiplicity of these theories and ideas, tending to show that the ancient inhabitants were a civilized race. But here is a work translated from the actual record of those people, written by themselves when in their strength, and engraved on plates of curious and ancient workmanship, giving a lucid and narrative account of their settlement and social and religious progress, and hid away in the earth by the inspired historian for some fourteen centuries, and whose statements are sustained by undeniable proofs of a very striking character; and yet the work is comparatively ignored, and the facts therein given sought with avidity from other and less authoritative sources. The reader would naturally inquire, what is the cause of this? Simply because the Book of Mormon has in their estimation an "objectionable feature." Its discovery was brought about by a _revelation from Heaven_. Mankind, and the learned in particular of our age, disdain any and everything that claims present revelation from God as its origin. If Joseph Smith had simply stated that he had found the plates in a mound, and had translated them by his own skill in language, it would have been regarded as a most interesting and valuable discovery, and the manuscript would have been purchased at a price, and doubtless found a place in the most prominent repository of curiosities. But the record being reserved to come forth as a means of salvation for the remnant (the American Indians and others of the seed of Israel), who should be scattered and down-trodden in the last days, it was to have a more dignified introduction to the notice of mankind, than a mere chance discovery would have afforded it. And all must concede that notwithstanding the distaste of the learned, and their prejudices concerning it, the Book of Mormon has been rendered much more generally known through the very means of its introduction, {545} than it could possibly have been if simply discovered in an ordinary way. In fact, it is to these "objectionable features" that the Latter-day Saints owe their extensive advertising, and are thus brought prominently before the public like the Saints of old. The question naturally arises, why is it considered objectionable for a book to have an inspired origin? Why repudiate as false a valuable record of the people in America, because written and brought to light through revelation, while we accept the record of the people in Asia, called the Bible, which also claims to be the writings of inspired prophets and sacred historians, and to contain the word of God revealed from Heaven? Prophesied of in the Bible, the Book of Mormon stands side by side with the Asiatic Record, as its witness rather than its substitute; it endorses by fulfillment some of the grand predictions therein contained, and bears sacred testimony to the crucifixion, resurrection and ascension of Christ, and the introduction of the Gospel as given us by the Evangelists. Such, then, is the Book which is regarded as an "objectionable feature" of the religion of the Latter-day Saints; and we claim that instead of being a "stumbling block," it should be regarded, sustained as it is by Scriptural history and scientific discovery, as one of the most convincing proofs of the truth of the Gospel revealed to its translator. APOSTLES AND PROPHETS. Another "objectionable feature" with some is the organization of the Church with apostles and prophets. They cannot deny that the ancient Church was organized in this manner with an inspired priesthood and led by men "having authority," being commissioned of Jesus Christ to administer in the ordinances of the Gospel; and they cannot dispute that unless so authorized their acts were not recognized by the Lord, nor did they receive the seal of the spirit. In fact, the very foundation of the Church was this organization. Paul says, "it is built on apostles and prophets, Jesus Christ Himself being the chief corner-stone." He even calls Christ an "apostle," and others call Him a "prophet," showing that He did not "take this honor unto Himself," but was "ordained of God" to officiate and acted by Heavenly authority in all His ministry. "As the Father _hath sent me_, even so now send I you." Were it not for the "darkness" which was predicted should cover the minds of the people in the last days, we would be inclined {546} to marvel at the blindness of intelligent people to these things. That apostles and prophets should have been deemed requisite for the "work of the ministry" in the ancient Church, and yet be objects of Christian ridicule in the last days, is certainly very peculiar! As though worldly learning had by right taken the place of inspiration, and a college education legally assumed the throne of divine appointment. The nineteenth century is nothing if not inconsistent! And no age has been marked with more flagrant outrages upon common sense in religious theories and practice, than the one in which we criticise the Pharisaical Jews for rejecting the Savior, and the Catholics for assuming a power never delegated to them by the Ancient Church. For while these are denounced--the one for inconsistency and prejudice, the other for bigotry and usurpation, the modern "Pharisees"--professedly the followers of Christ, wag their heads at inspiration and apostleship, and "sit in high places" and occupy "the chief seats in the synagogues," assuming themselves to teach the people, without even presenting or possessing a semblance of authority for so doing. They scorn any descent of authority from the Romish priesthood as corrupt, hence lay no claim to a "chain of power" from the Ancient Church; and if they did, it would be a futile attempt, for the Romish Church, through which came even what semblance of authority they have, cut off long ago all her Protestant daughters from fellowship, and severed them from all rights and claims to the power she held. Now, when the Latter-day Saints declare a new revelation of the apostleship, and the re-delegation to man of that sacred power of the Church, these "learned" gentlemen with collegiate prefixes and affixes, turn up their theological noses at the words "apostle" and "prophet," and deem the introduction of such inspired "non-essentials" as a sacrilegious innovation on the rights of the "modern school" of theology. Thus we find the world in the anomalous position of "Christians" fighting Christianity; professed believers of the Bible making war upon the Bible, religion, and in fact, on the Bible itself; believers in Christ discarding His doctrines, and parties placing their hope of salvation in an original form of faith, whose fundamental principles they ignore and despise! It is for the "faith once delivered to the Saints" we are called in question! And we may here say, because we believe in the correctness of the original organization of Christ's Church, that "investigation into our doctrines is impeded" (?). This is another of the "objectionable features," which keep, forsooth, the "intelligent" {547} classes from examining our claims to public attention, and is deemed a barrier to their embracing the Gospel! SIGNS FOLLOWING THE BELIEVERS. Another feature of our religion, which is considered "objectionable" by the religious world, is, that we claim the necessity for and the existence of the spiritual gifts of the Gospel, the "signs" which Christ said were to "follow the believer." We read that after the Savior had risen from the dead, when He was about to ascend into Heaven from the Mount of Olives, He gave His apostles a certain commission, which we find recorded in the following language by St. Mark, in chap, xvi, 15-18: "And he said unto them, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." And lest any should raise objection to the standard translation of King James, which has been read in churches ever since the year 1611, we also give the same passage from the New Version, published last May, the chapter and verses being numbered alike: "And he said unto them, Go ye into all the world, and preach the Gospel to the whole creation. He that believeth and is baptized shall be saved; but he that disbelieveth shall be condemned. And these signs shall follow them that believe: in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing, it shall in no wise hurt them; they shall lay hands on the sick, and they shall recover." The above promise evidently furnished us a distinctive mark which should characterize "them that believe" in Christ's Gospel. It admits of no other construction than that which is given by the plain language of the Scripture. But one class of people are promised the "gifts"--the "believers," but to them the promise is positive, emphatic and undeniable! It is possible to conceive that persons of sound moral principle might exercise sufficient faith through prayer to obtain certain manifestations of God's approval, and still might not be at the time actual members of the Church, but that the "true believers," who have become members of the Church of the {548} Savior, should be destitute of these gifts is not only an improbability, but from the words of the Scripture a positive impossibility! We are led by the Savior's saying directly to the following conclusions: that the disciples were to preach the Gospel as it had been taught them by its Author; that some would believe its doctrines and be baptized, and that those who did so believe would receive the evidences of spiritual gifts which Christ foretold and described. There can be no misconstruction of this Scripture, without sacrificing consistency and stultifying the Divine word. But in order that we may be still further assured concerning the literal meaning of the Savior's promise, let us consider whether such manifestations did actually follow their administrations among the people. For direct record proof of this we have but to read the two following verses, which close the above-named chapter: "So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and _confirming the word with signs following_. Amen." But we also find these gifts mentioned in the course of their ministry, and not merely referred to in a general way, but the special gifts particularized which were imparted by Divine favor on certain occasions named. For instances of this kind read the Acts of the Apostles. In the second chapter it is recorded that they (the Saints) were all with one accord in one place, "And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak in other tongues, as the Spirit gave them utterance." And we find that the gifts were so marked and prominent in their effects on this occasion, that Peter had to give an explanation to the multitude who came together, showing that they were the blessings of the Holy Spirit, as foretold should belong to the Christian Church. Then again in the third chapter, we are informed that as Peter and John went into the Temple, "a certain man lame from his mother's womb was carried, whom they laid daily at the gate of the Temple which is called Beautiful, to ask alms of them that entered into the Temple; who seeing Peter and John about to go into the Temple, asked an alms. And Peter, fastening his eyes upon him, with John, said, Look on us. And he gave heed unto them, expecting to {549} receive something of them. Then Peter said, Silver and gold have I none; but such as I have give I thee: In the name of Jesus Christ of Nazareth, rise up and walk. And he took him by the right hand, and lifted him up; and immediately his feet and ankle bones received strength. And he leaping up stood, and walked, and entered with them into the temple, walking, and leaping, and praising God. And all the people saw him walking and praising God: And they knew that it was he which sat for alms at the Beautiful gate of the temple: and they were filled with wonder and amazement at that which had happened unto him." And in explanation of this manifestation Peter said, "And his name through faith in his name hath made this man strong, whom ye see and know; yea, the faith which is by him hath given him this perfect soundness in the presence of you all." Showing plainly that it was by the use of the name of Jesus, through the "gift of healing," that this blessing was conferred. Read the smiting of Ananias and Sapphira at the word of St. Peter, when they withheld part of the purchase-money at the time of the consecration of their substance; also the healing power manifested through the shadow of the apostle (Acts v). Now read in Acts viii, the miracles performed by Philip, one of the lesser priests sent to baptize the people of Samaria, verses 6 and 7: "And the people with one accord gave heed unto those things which Philip spake, hearing and seeing the miracles which he did. For unclean spirits, crying with loud voice, came out of many that were possessed with them: and many taken with palsies, and that were lame, were healed." Also read verses from 13 to 17 inclusive: "Then Simon believed also: and when he was baptized, he continued with Philip, and wondered, beholding the miracles and signs which were done. Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost: (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then laid they their hands on them, and they received the Holy Ghost." Some may raise an objection here, and say that although the Holy Ghost was said to be given, in this instance no gifts are specially mentioned. But on reading the following verses we find that "When Simon saw that through laying on of the apostles' hands the Holy Ghost was given, he offered them money, saying, Give me also this power, that on whomsoever I lay hands, {550} he may receive the Holy Ghost. But Peter said unto him, Thy money perish with thee, because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter: for thy heart is not right in the sight of God. Repent therefore of this thy wickedness, and pray God, if perhaps the thought of thine heart may be forgiven thee. For I perceive that thou art in the gall of bitterness, and in the bond of iniquity." This plainly shows that the outpouring of the Spirit produced some evidences of such a remarkable character as to attract the attention of Simon, or he would not have been tempted to "offer money" to the disciples for the power to confer such gifts. Then read in Acts ix, the case of Saul being healed of his blindness, under the hands of a certain disciple named Ananias, (this is not the same who was smitten at Peter's word): "And Ananias went his way, and entered into the house; and putting his hands on him said, Brother Saul, the Lord, even Jesus, that appeared unto thee in the way as thou earnest, hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales: and he received sight forthwith, and arose, and was baptized." Also the raising of Tabitha from the dead by St. Peter, recorded in same chapter. These were literal fulfillments of the words of Jesus, spoken on the Mount of Olives. No construction of Scripture can give them any other than a literal meaning. These works were in reality performed by and for those who believed. Paul had once been a disbeliever, but now a "believer," he rejoices in the gifts and shows forth the power of God in the name of Jesus. And we find that these gifts were not confined to the Apostles, but that they existed also among the other Saints. In chapter xiii, 1-3, of the Acts, we are told, "Now there were in the church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had been brought up with Herod the tetrarch, and Saul. As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul, for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away." Now, these men were not apostles who prophesied, though perhaps prominent in the Church, but possessing the "gifts," the Spirit spoke through them, and the Church was edified and blessed. Hence none can consistently say that the "gifts" and "signs" were limited to the apostleship, {551} and thus argue the sudden cessation of them with the death of the apostles, or that they were not to be universally enjoyed by all believers. Besides, the multitudes who, we are told in various parts of the record, "spoke in tongues and prophesied" when confirmed, fully show that the gifts were general in their character, and not bestowed exclusively on a special few of those who believed, or that any class of "believers" was debarred from enjoying them; but that it was a foregone conclusion with the Church that these evidences _should_ follow, and that it was a fact in their history that they _did_ follow belief and obedience to the Gospel of Jesus Christ. Instances might be multiplied to prove the existence of the gifts among the Saints, such for instance as the case of a certain man named Agabus, who had the gift of prophecy, of whom we read in the Acts of the Apostles, chapter xxi, 11-13. We also read in Acts xxi, 8, 9, that Philip the evangelist had _four daughters_, virgins, who possessed the gift of prophecy: "And the next day we that were of Paul's company departed: and came unto Csesarea: and we entered into the house of Philip the evangelist, which was one of the seven; and abode with him. And the same man had four daughters, virgins, which did prophesy." Stephen also who, like Philip, was one of the lesser priests, and not an apostle, saw at the time of his martyrdom "the heavens opened, and the Son of man standing on the right hand of God." These and many other incidents plainly show that visions, prophesyings, tongues, healing and the general "gifts of the Gospel" were disseminated among the Saints, both male and female, "severally as willed by the Spirit." Paul says (1 Cor. xiv, 26, 27), "How is it then, brethren? when ye come together _every one of you_ hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. If any man speak in an unknown tongue, let it be by two, or at the most by three, and that by course; and let one interpret," showing that these gifts were universal among the Saints, or "believers," and that the possessors had to be at times checked and instructed in their use. Added to those cases recorded in the Scriptures, the blessings enjoyed by the Saints as the "signs following the believer," are mentioned in a general way by historians. In the _second_ century, St. Iraenaeus testifies that "the Christians, by the gift of God, cast out devils, healed the sick, raised the dead, and performed miraculous works in the name of Christ, in all parts of the world." (See Gahan's Church History, page 76.) {552} But we find that in the third century, the government and organization of the Church began to change from the primitive form established by Christ. At least in detail, if not in a general way, some of the ordinances were even at an earlier date, materially changed and modified. Even in the second century, we find the historian Gahan refers to a change in the ordinance of baptism in the following pointed language. Speaking of Novation, who was ill, "he was baptized in bed, _not by immersion, which was then the usual method_, but by infusion or pouring of water. On recovering he received not the seal of the Lord * * says St. Pacian, that is to say, the sacrament of confirmation."--(See Gahan and Mosheim.) There can be no doubt that this "changing of the ordinances" which had been established by Christ, as the means of obtaining salvation with its kindred blessings, gradually produced the cessation of the gifts among them, that to this, and also the withdrawal of the authority to confer the Holy Ghost, through the martyrdom of those holding the right to officiate, must be imputed their absence in succeeding centuries, until at the present day these evidences of the true Gospel are even discountenanced by parties claiming to be followers of Christ, and the Latter-day Saints condemned as presumptuous and wicked for seeking to possess them, and testifying of their existence in the Church. And it is lamentable to know that it is considered an "objectionable feature" of the religion we profess to enjoy these blessed tokens of God's approval which edified, strengthened and comforted the ancient Saints, and which Christ declared should "follow them that believe." Reader, is it not strange that professing Christians should not only themselves fail to obtain the gifts which are an inseparable evidence of the Christian religion, but that they should take up arms with the enemies of Christ in denouncing those who possess them,--considering the existence of the gifts a bar to accepting the truth, and a stumbling block in the pathway of obedience? What they despise and denounce, however, we, the Latter-day Saints, hold as a substantial evidence of the truth of the Gospel revealed to Joseph Smith, and a standing testimony against those who "have a form of godliness, but deny the power thereof." And we reiterate the apostle's advice when speaking of this class, "from such turn away!" And the writer of this article desires to add his testimony to the many which have been recorded in the Church established in our day, through the Prophet Joseph Smith, that the gifts of the Gospel promised to the believers are with the Latter-day {553} Saints! That he has seen, witnessed and experienced them in his own person! That he has himself been healed under the administration of the Elders, according to the words of James, recorded in chap. v. 14, 15: "Is any sick among you? let him call for the Elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him." That others have been healed under his hands instantaneously by the power of God! That some of his immediate friends and acquaintances have the gift of tongues, others prophesy, others see visions, and all who are faithful possess the Holy Spirit, which testifies that these things are verily true,--that this is the veritable work of God set up for the preparation of a people to meet the Lord when He comes in power! And he bears this testimony in all sincerity, knowing that by our words shall we be justified or condemned, and that both writer and reader will have to meet them at the last day! Liverpool, England. "_Posterity will yet do us the justice, when our persecutors are equally low in the dust with ourselves, to hand down to succeeding generations, the virtuous acts and forbearance of a people who sacrificed their reputation for their religion, and their earthly fortunes and happiness to preserve peace_." --_Joseph Smith, July 25, 1836_. {554} LATTER-DAY SAINTS FOLLOW TEACHINGS OF THE SAVIOR. ADDRESS DELIVERED AT THE SALT LAKE TABERNACLE, SUNDAY, DECEMBER 25, 1910, BY PRESIDENT JOSEPH F. SMITH. (REPORTED BY F. W. OTTERSTROM.) It is with a feeling of great dependence upon the Giver of all Good that I arise before you, this afternoon, in the hope of saying something by the help of the Spirit of the Lord, that will be encouraging to the Latter-day Saints and also a comfort to them with reference to some of those glorious principles which we have espoused and which, nevertheless, are very much misunderstood and misrepresented by our enemies. We do not fully realize, it seems to me, the simplicity and naturalness of those great doctrines that are involved in the probation of man, in his mortal state. Many have sought for the origin of man in his development from the lower animals or creatures, and it is very difficult, indeed, to persuade men who are supposed to be scientific, to believe that the works of God are one eternal round, and that man is nothing more and cannot be anything less, we believe, than the offspring of God. No man, however scientific, however learned, however deeply he may search into the secrets of nature, can ever find out more than is revealed already, in the Scriptures of divine truth, with reference to man's origin. Men may speculate, and guess, and suppose many things, and can argue themselves into queer notions and beliefs with reference to man's origin, but after all it will only be their beliefs, or their imaginations or conclusions from human reasoning. It would be superfluous, no doubt, for me to cite my hearers to the Genesis in the Bible, where an account is given of man being placed upon the earth, formed in the image and likeness of God, being made in His likeness not only male but also female, for the Bible plainly implies that in order that man should become like unto God, or be created in His image and likeness, he should be a dual being, that is, he should be not only man but that his complement or other self should be woman, thus he was formed {555} in the likeness of God. Man was placed in the garden that was prepared for him. He was given the liberty to enjoy and partake of all the fruits of the garden except the fruit of the tree of the knowledge of good and evil, and he was told that when he should partake of that fruit, or if he should, then he should surely die. Yet, it was foreordained, and the first man was predestined to partake of that fruit in order that the greater and real purpose of God might be fulfilled, for if Adam had kept the law of heaven, by refusing or refraining from partaking of the fruit of the tree of knowledge of good and evil, he would have remained forever in his innocence, without power of increase. Therefore, the object and purpose of God would fail in his being, for the great commandment that was given to him was that he should multiply and replenish the earth, and have dominion over it and over all living creatures upon the earth, for he was made lord of all and above all things that were created of God, or were placed here on the earth. Man was placed here to be the lord and master of all of them. Why? Because he was God's child; because he was made or formed and created in the image and likeness of his Father and, shall I add here, in the image and likeness of his Mother? If I should say such a thing it would shock the Christian world, and they would ridicule the thought or the idea that the original man had anything but a father, and owed nothing but to his father, for his existence. In the revelations that have come to us through Joseph, the prophet, and also those that are contained within the lids of the Bible, we are told that all things were created spiritually before they were temporally; in other words, they were created in the other world before they were placed here--not only man, the child of God, but all the animals that were placed upon the earth, and the fishes of the sea, and the birds of the air. All things were formed and had their existence spiritually before they were formed temporally on the earth, Even the seeds and herbs of the field had their existence in their spiritual state before they were planted in the earth. But when man transgressed that heavenly law, which forbade that he should partake of the elements of this earth, whereby he should become of the earth, earthy, then he brought upon himself temporal death, just as God declared he would do, if he should partake of the "forbidden fruit." Not only did he bring upon himself the temporal death, that is, the death of the body, but he also placed himself in subjection to spiritual death, which death is banishment from the presence {556} of God into outer darkness where there is weeping, and wailing, and gnashing of teeth. Through this condition, brought upon our first parents necessarily--necessarily because it had to be, in order to carry out the great purpose of God to people the earth--man placed himself in the most helpless condition, powerless to relieve himself from the temporal death which he had brought upon himself, and powerless in and of himself, and through his own wisdom, to escape even the consequences of spiritual death--absolutely helpless. But we read, in the new revelation that has come through Joseph, the prophet, in these latest days, that the gospel which was afterwards, in the meridian of time, preached by the Son of God, was also preached unto Adam and to his children in the early stage of man's existence in the earth. The same gospel of faith in God and in a Savior of the world and in remission of sin by repentance, and the gift of the Spirit of God to lighten man in the world, in the path that should lead him back into the presence of God from whence he had fallen; all this was taught to Adam by the angels of God who were sent to minister to him and to reveal to him the plan of life and of redemption. Among other things, there was established, in the days of Adam, to be continued by his posterity, the law of sacrifice. They were required to offer the sacrifice of oxen, and of sheep, and of doves, and of various animals; and in these sacrifices, which were given to them with commandment to follow and to observe, the principle was taught them that in the meridian of time one should be sent, mighty and strong, with power to redeem and save, who should make the great sacrifice for all mankind. He would relieve the children of Adam, and all the human family, from the beginning down to the time of this great Savior, and thenceforth through all generations of time, until the winding up scene, or until every son and daughter of Adam should have the privilege of being redeemed from the fallen and helpless condition into which they had been placed because of the fall of the first parents. So, from the time of Adam until the Son of God, whose supposed natal day we are here, perhaps most of us, for the purpose of celebrating and of reflecting upon, these sacrifices were offered in anticipation of His coming, in anticipation of the great sacrifice that He was to offer, once for all, thus doing away with the shedding of the blood of animals, of beasts, and of birds, whereby man could be kept in memory of this great principle of sacrifice which was instituted, from before the foundation of the world, for the redemption of man from temporal and also from spiritual death; first, from the {557} temporal death without any responsibility on his part, or act of his own, without any required virtue, honor, or worthiness upon his own part. Inasmuch as death has come upon me--temporal death--not by any act of mine, and I am not in any way responsible for that condition in which I find myself; inasmuch as you and I had no hand, in the beginning, in bringing about the conditions that now exist, we, by the will of God, and by the power of life and of salvation in the Son of God, shall be redeemed, every one, from the temporal death, no matter what we are or who we are. It matters not whether we are learned or illiterate, bond or free, white or black, old or young, ignorant or intelligent, we shall all come forth out of the condition that has come upon us temporally, and we shall have to stand before the bar of the great Judge, at last, to give an account of our deeds done in the flesh. Next to this redemption from the temporal death comes our redemption from the power of the second death, but this redemption will not be brought to pass in our behalf independently of ourselves. We are responsible for our own sins and will be held responsible for our deliverance from them, for they lead to the second death. I will again tell you what the Scriptures tell us is the second death: It is being cut off from God; the blessing and privilege of His presence; it is indeed banishment from God and from His Kingdom, and from the glory and exaltation, the joy and happiness of eternal life. That is the second death, and that is what will come upon all men who reject the redemption that has been wrought for them in the atonement of the Son of God, whom we call Jesus of Nazareth, the Christ. And who was Jesus, the Christ? He was both God and man. Can we accept it? Can we comprehend it? It is very simple to those who will permit themselves to comprehend it. It is very plain if men will comprehend, firstly, the fact, that God is the Father of man, spiritually, and that God is the Father of Jesus Christ, both temporally and spiritually, and that Jesus Christ is nothing more nor less than the Son of God, begotten of His Father, as absolutely, and as truly as any child was begotten of his earthly father. You don't need to mince the matter. How could we be like God if we were not begotten in His image and in His likeness? Then this holy man, Jesus Christ, had God for His Father, and He had for His mother the virgin, Mary, who never knew mortal man until after the time that Christ was born. He had this human mother for His mother, and thus were joined together in Him, forever, God and man, and thus is explained to the human family the connection existing between God and man, his children, his offspring {558} in the earth. Not only is God our Father, but Jesus Christ is our brother; and in the spirit He is the elder brother of the human race, whereas in the flesh Adam was before Him. Many other prophets, men and inspired persons were before Christ in the flesh, and yet He was the first born of God in the flesh; he was God's "only begotten Son" in the flesh. He came into the world in this way, clothed with double power--power to die, which He derived from His mother; and power to resist death, if He had so willed it, which He had inherited from His Father. Thus He had power both to live forever and also power to pass through the ordeal of death, that He might suffer it for all men, and come forth out of the grave to a newness of life--a resurrected being, to be clothed with immortality and eternal life, that all men might come forth out of the grave unto life eternal, if they will obey Him. They will come forth anyhow, either as vessels of honor or as vessels of dishonor. They will come forth from the grave whether they will or not. They can't help themselves. We could not help the curse of mortal death coming upon us, neither shall we be able to avoid or to prevent the resurrection of this body from that grave; for as God raised from the dead, so will all mankind. Then the Latter-day Saints worship God, the Father of our Lord and Savior Jesus Christ, and we are instructed, and we do follow that instruction, to worship God, the Father, and to call upon His name for the blessings that we need, in the name of His Son, Jesus Christ. I do not suppose that there is a Latter-day Saint anywhere who does not believe, who has not absolutely accepted in his soul the literal and absolute resurrection of the Lord, Jesus Christ, from the dead. We accept that; it is a part of our doctrine; it is a fundamental principle of our religion. On that truth depends our hope of everlasting life, and, therefore, we have cast our lot into the plan of life and of redemption and of salvation inaugurated by the Son of God while He was in the flesh. We depend upon it for our exaltation; upon it rests our hope of happiness and the privilege of entering again into the presence of our Father, the Father of our spirits, and enjoying eternities with Him. Our hope is founded on the great truth that Jesus rose from the dead and conquered death. Now, a great many people will argue that this is, in some degree, only mythical, that it cannot be real or tangible. I shall take the liberty, if you will permit, to look at the Scripture for a moment with reference to this matter. After the resurrection of Christ, abundant evidence was given His disciples and Saints to establish {559} the reality of His resurrection from the dead. Of course, we have the testimony of the ancient disciples of Christ with reference to this matter, but that is not all. We read here the testimony given concerning the resurrection of the Savior, by Luke, one of the disciples of Christ, who wrote a brief history of His doings and life. We read here of two of the disciples who went to Emmaus with the Savior after His resurrection, and knew Him not until they got there, and He broke bread, then they discovered that they had been walking and talking with the Lord: "And they said one to another, Did not our hearts burn within us, while he talked with us by the way, and while he opened to us the scriptures? "And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, "Saying, The Lord is risen indeed, and hath appeared to Simon. "And they told what things were done in the way, and how he was known of them in breaking of bread. "And as they thus spake, Jesus himself stood in the midst of them and saith unto them, Peace be unto you. "But they were terrified and affrighted, and supposed that they had seen a spirit,"--just as a great many professed teachers of religion, today, claim that He was but a spirit, only a spirit, and that the body itself does not rise, but that the resurrection from death to life is the departure of the spirit from the body, the body to return to dust; and the spirit to return to God, redeemed and resurrected from death unto life eternal. This is the doctrine of some teachers of religion, for I have heard them teach and preach it. We believe that the gospel of Jesus Christ and that the life and mission and works of the Son of God are far more real and far more tangible than this. So the disciples of Jesus, when He appeared unto them, were terrified and affrighted, supposing that they had seen a spirit. "And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? "Behold my hands and my feet, that it is I myself; handle me, and see; for a spirit hath not flesh and bones, as ye see me have. "And when he had thus spoken, he showed them his hands and his feet. "And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? {560} "And they gave him a piece of broiled fish, and of an honeycomb. "And he took it, and did eat before them. "And he said unto them, These are the words which I spake unto you while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. "Then opened he their understanding, that they might understand the scriptures. "And said unto them, Thus is it written, and thus it behoved Christ to suffer, and to rise from the dead the third day: "And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem. "And ye are witnesses of these things, "And, behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endowed with power from on high. "And he led them out as far as to Bethany, and he lifted up his hands and blessed them. "And it came to pass, while he blessed them, he was parted from them, and carried up into heaven. "And they worshipped him, and returned to Jerusalem with great joy: "And were continually in the temple, praising and blessing God." We might refer you to many other passages here. We take this Scripture as it reads. We testify to the world that the disciple of Christ, the apostle of the Lord Jesus, the scribe, the writer of this testimony, was inspired of God to write the truth, and that he did write the truth and nothing but the truth. Jesus was no spirit risen out of the body, for the spirit had already departed from the body and returned to it, and taken it up again. While the body lay in the tomb, according to divine truth revealed in the word of God here, he was quickened by the spirit and went and preached to the spirits that were in prison (1 Peter 3: 18-22), thus fulfilling also the prediction of the prophets concerning Him, that He was anointed to proclaim liberty to the captives and to open the prison doors to them that were bound. So, Christ went to the spirit world where darkness reigned, where the spirits of men were shut out from the presence of God, where they could only be ministered to by messengers sent from the Lord, who possessed a higher and a far more exceeding weight of glory. There He went, and with Him went the {561} two malefactors who were crucified with Him, for He said to them that day they should be with Him in "paradise;" and they were there: not in God's glorious Kingdom, but in the spirit world, where Christ went. He had this great mission to perform, of preaching His gospel to the spirits in prison, the same gospel that is preached to the living, for there is but one plan of life, one gospel, one faith, one Lord, one baptism, one Holy Spirit, that cometh from God and that bringeth light and intelligence unto the children of men. There is only one way; it is the straight and narrow path that leads back into the presence of God. That is the way that Christ trod; that is the way that He marked out for His disciples to tread in; and that is the way that you and I must go in order to obtain the reward that has been promised to the faithful. But, says one, what a narrow idea this is. How incompetent is such a plan as this, to reach the millions and millions of the human family who have, necessarily, died without knowing the gospel of Christ, without having heard even the name of Jesus Christ. How narrow, then, to say that no man can enter into the Kingdom of God but by the door and through the means that Jesus Christ has offered to the children of men. But, no, it is not a narrow view; it is the broadest possible view to take of this matter. Why, how can you, then, meet the necessities of the children of men, all the myriads of spirits that have passed away from this mortal stage without the knowledge of this gospel, without the knowledge of Jesus Christ, without the benefits of the ordinances of the house of God? We will tell you, for it has been revealed in its fullness in this dispensation. As Christ went to preach to the spirits in prison, that were disobedient when once the long-suffering of God waited in the days of Noah, while the ark was preparing, in which a few, that is, eight souls were saved by water, the like figure whereunto baptism doth now save us, so this same plan prevails today, and the same principle. The great mission inaugurated by the Son of God is now being prosecuted by ten thousand thousands of those who have held the Melchisedek priesthood which is after the order of the Son of God, men who have been endowed with power from on high to preach the gospel to the spirits in prison. Not a soul that has ever lived and died from off the face of this earth shall escape a chance to hear the gospel of Jesus Christ. If they receive it and obey it, the ordinances of the gospel will be performed for and in their behalf, by their kindred, or their posterity in some generation of time after them, so {562} that every law and every requirement of the gospel of Jesus Christ shall be carried out, and the promises and requirements fulfilled for the salvation of the living and also for the salvation of the dead. Mormonism, as it is called, the gospel of Jesus Christ, as devised by the Son of God, provides that every son and every daughter of God, every child of the Father, every soul that has descended from Adam shall have the privilege of hearing this holy gospel of Christ and shall come to know the truth, that His name, the name of Christ--Jesus of Nazareth, is the only name under heaven by which man can be saved, exalted and restored again to the presence and glory of God the Father. Through Him, as I have said already, all men that have died shall be raised again from the dead--every one--and not only shall they be raised from the dead, but they shall be restored to their perfect frame. We will go, now, to the doctrines that we have received in the Book of Mormon and in the Doctrine and Covenants, the revelations that have come to us through the Prophet Joseph Smith, and we will find that every soul shall not only be raised from the dead, but shall be restored to their perfect frame. There will be no hunchbacks in heaven; no one-legged or one-armed men there, nor cripples, nor any deformed sons and daughters of the Father in the celestial glory, for they will be restored by the power of God and by the principle of life contained in the gospel of the Son of God. They will all be restored to their "proper frame" and "perfect form" mark you, "both limb and joint." We read that, here in this good book, the Book of Mormon (Alma 11: 43-45). I intended, when I got up, to read you some of the doctrines of Jesus Christ, contained in this book, but let me say, the people of the world generally, seem to want to find out some different way from that which the Lord has designated, in order that they might be saved. Some men want to be saved without any righteousness on their own part, without any forgiveness of sin, without any repentance, without humility of acknowledgment that they are unworthy, except through a remission of their sins, to enjoy the blessings and inherit the glory of the Kingdom of God. They even hold out the idea, the erroneous, wicked, pernicious thought or idea, that the murderer on the scaffold can be ushered into the presence of God and to the highest glory if he will only say, on the scaffold, before the drop is cut, that he "believes in the Lord Jesus Christ." Why, it is infamy; it is abomination; it is the essence of injustice and unrighteousness. {563} No man can be ushered into the presence of God in his sins, and no man can receive a remission of his sins except he repent and burial with Christ. For God has made us free agents, to choose good or evil, to walk in the light or in the darkness, as we choose, and he has ordained it thus that we might become like Him, that if we prove ourselves worthy of everlasting life and glory in His presence, it will be because we have repented of our sins and have obeyed and kept His commandments. And, if we are doomed, or cursed, or cast out into the second death, into darkness, where the worm dieth not, and the fire is not quenched, it will be because we have not obeyed the will of God, nor walked in the light, because we have chosen darkness rather than the light, and our thoughts were evil and we did not repent, therefore, we received no forgiveness or remission of our sins. The judgment of God will be just, and His rewards will be just, for He will reward men for their merits, and punish them for their wickedness. That is justice and righteousness; anything short of that, anything more or less than that would come of evil and would brand the Father of all, the God of heaven and earth, the just Judge, as unworthy of such titles and of such glory and greatness and impartiality; for it would not be possible for a just God to reward men for something that they were not worthy of, nor to condemn men for what they had not deserved. Then, again, Jesus told the people at Jerusalem, His disciples and those who followed Him, that He had other sheep that were not of that fold, and He must go to them, and they must hear His voice. They must be taught His gospel, that there might be one shepherd and one fold. We read His words in this glorious and good book which I hold in my hand, which was given by inspiration from the Lord. The Book of Mormon tells us how the Savior of men, after He had ascended into heaven from among the Jews, descended upon this continent, among the inhabitants that dwelt here, who had been prepared beforehand by prophets and by inspired men who had taught them the gospel as they understood it, and who had foretold them the coming of the Son of man to the earth. He visited them, and He organized His Church here, as He organized it over there. He appointed twelve disciples here to preach the gospel and to lead in matters pertaining to the cause of the Kingdom that was established upon this continent; and He taught them the same doctrines--only they are preserved and revealed in somewhat greater plainness to us--that He taught the disciples and the {564} people among the Jews. I am going to read you some of the things that the Lord taught the disciples and the people that were prepared to receive Him, upon this continent, after His ascension into heaven. Mark you, when He came to the people here He came as the Son of God, risen from the dead. He showed to these people also the evidences of His crucifixion. They had heard of it by the revelations of God; they knew that He had been crucified, that He had risen from the dead, and that He had established His gospel and His Church there. They were expecting Him here because the Lord had promised them that He would come; and He stood upon the earth, in the midst of them, and taught them His gospel; He ordained them to His priesthood, conferring upon them His power and authority to administer for the salvation of the children of men. He sent out those whom He chose to be His mouthpieces and representatives, among all the people of this land, to preach this gospel that Jesus had preached to the Jews and had now preached to the inhabitants of this continent. He came here as Jesus Christ, resurrected from the dead, clothed with flesh and bones as tangible as man's, capable of eating the broiled fish and the honeycomb--which no spirit could partake of, for a spirit would not do that. It would not be consistent with the law that governs them for a spirit to attempt to partake of the gross elements of this earth; but Jesus could and did do it, for he was both Lord and Christ; both man and God; possessing the power both of God and of man; and in and through Him God and man are linked together as one family in the forms that they always existed, just as they exist now, except at times possessing greater intelligence than at other times--sometimes barbarians, and ignorant, or enlightened and taught by prophets and inspired men that were raised up among them. In this way has God taught the Chinese, the Japanese, and other peoples of the world in their times and seasons, the wisdom possessed by men who have been raised up by the Lord and inspired to instruct the people among whom they dwelt, for their enlightenment and to the leading of them into moral and righteous paths--not always conferring the priesthood upon them, but giving them intelligence. The Lord did not have to confer the priesthood upon Columbus, when He moved upon him to discover this country, but He called him for that purpose and moved upon him to accomplish that work, and the man thus inspired for that work could not help but do it. He could not forsake the mission that was given him; neither could he cease until he had accomplished the work. We read {565} that here in this book. We are told that Columbus was inspired to do the 'work that he did; and so have many men, in many ages of the world, been inspired of God to do certain things and teach certain precepts akin to the gospel of Jesus Christ in order that the people might be brought nearer to the Lord and that they might not be left to become wholly heathenish and wholly ignorant, benighted and barbarous. Now, I hope you will pardon me for detaining you; but I have chosen a few words that I want to read you, from the Book of Mormon, that were translated by the gift and power of God, through Joseph Smith the prophet. You will find a very great resemblance between some of the words I shall read in this book and those contained in the New Testament of the Bible. The recorder of the circumstance and the utterances here referred to wrote: "And it came to pass that when Jesus had spoken these words unto Nephi, and to those who had been called (now the number of them who had been called and received power and authority to baptize, were twelve), and behold he stretched forth his hand unto the multitude, and cried unto them saying, Blessed are ye if ye shall give heed unto the words of these twelve whom I have chosen from among you to minister unto you, and to be your servants; and unto them I have given power, that they may baptize you with water; and after that ye are baptized with water, behold I will baptize you with fire and with the Holy Ghost; therefore blessed are ye if ye shall believe in me, and be baptized, after that ye have seen me and know that I am. "And again, more blessed are they who shall believe in your words because that ye shall testify that ye have seen me, and that ye know that I am. Yea, blessed are they who shall believe in your words, and come down into the depths of humility and be baptized, for they shall be visited with fire and with the Holy Ghost, and shall receive a remission of their sins." Then he continues: "Yea, blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven." Let me pause just a moment here. Blessed are the poor in spirit--who do what? Are they blessed simply because they are poor in spirit? No; don't forget that. Let this rest upon your minds. "Blessed are the poor in spirit who come unto me." There is the substance of it. There is the truth: "Blessed are the poor in spirit who come unto me, for theirs is the kingdom of heaven." And thus it is made a little plainer here than you will find it in the New Testament. {566} "And again, blessed are all they that mourn, for they shall be comforted; "And blessed are the meek, for they shall inherit the earth. "And blessed are all they who do hunger and thirst after righteousness, for they shall be filled"--what with? The Lord tells us here, "Blessed are all they who do hunger and thirst after righteousness, for they shall be filled with the Holy Ghost. "And blessed are the merciful, for they shall obtain mercy." Of all people under the heavens, the Latter-day Saints should be the most merciful people, the most forgiving, the most charitable, for no man can more easily forgive and show mercy to his fellow creatures than he who has received mercy and forgiveness from God. "And blessed are all the pure in heart, for they shall see God. "And blessed are all the peace-makers, for they shall be called the children of God. "And blessed are all they who are persecuted for my name's sake, for theirs is the kingdom of heaven. "And blessed are ye when men shall revile you, and persecute and shall say all manner of evil against you falsely, for my sake, "For ye shall have great joy and be exceeding glad, for great shall be your reward in heaven; for so persecuted they the prophets who were before you." Now, I cannot pursue this subject longer. I will say this, that these are the doctrines of Jesus Christ. These are some of the words that He uttered to the people upon this continent, and these are the words that He uttered to the people upon the old continent, or over there in Jerusalem. Other words He uttered which we will not have time to refer to; but He taught as never man taught, and the doctrines that He taught are yet--almost at least--as high above the conceptions of mankind and their ability to carry them out, as the heavens are above the earth. Yet, His doctrine is true; His precepts are righteous; His gospel is the power of God unto salvation; and in proportion as man rises to a conception, and an acceptance of and obedience to the principles taught by the Son of God, the nearer he becomes like Him and like the Father of our spirits and the Father of our Lord and Savior Jesus Christ. He was God in the flesh; He was Emmanuel or "God with us," the Savior of the world. The Latter-day Saints believe in Him not only because of the testimonies borne {567} of Him in the Bible--in the four gospels and the Epistles of the New Testament, and the predictions of the prophets in the Old Testament of the Bible, concerning His coining and mission; not only because of the evidences we have here in the Book of Mormon, where it is still more plainly given than it is in the Bible, nor because we also have further and stronger evidences of the divinity of His mission in the revelations of the Prophet Joseph Smith, but also because we have the testimony of witnesses of these divine things and, especially, of the divine mission of Jesus Christ, by and from men whom we have seen in the flesh, with whom we have conversed, with whom we have associated and whom we know to have been, in their lives, pure, upright, honest and faithful servants of the living God. Beside all this we know the truth by the witness of the spirit to ourselves. Now, may the Lord bless you. Of course, we understand that this is not, indeed, the natal day of the Savior. He was not born on the 25th day of December; but this is the day that has been accepted by the world, at least by the so-called Christian world, as His natal day, and we have accepted it with them. It would be difficult, indeed, to break away from it and celebrate the anniversary of the birth of the Lord on the day that He was really born. So we meet, today, to celebrate that important event and to praise His name. I thank my Father in heaven for the faith He has given me in the divinity of the mission of Jesus Christ. I thank Him for the blessings of the holy priesthood that He has restored to the world in this dispensation. I thank Him for the organization of His Church. I thank Him for the ordinances of the gospel of Jesus, from baptism for the remission of sins, and the laying on of hands for the gift of the Holy Ghost, all along to the endowment and sealing and higher ordinances of the gospel of Jesus Christ, which were designed to prepare men, by ordination, appointment and faithfulness, to dwell with God in the eternal world. May the Lord bless us and help us to be faithful always, to the end, is my prayer, in the name of Jesus. Amen. 
47091	----	HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. PERIOD I. History of Joseph Smith, the Prophet. By Himself. Volume I. An Introduction and Notes by B. H. Roberts. Published by the Church. Deseret News. Salt Lake City, Utah. 1902. {III} Preface. In publishing the History of the Church of Jesus Christ of Latter-day Saints, it is felt that a solemn duty is being performed to the Saints and to the world. The events which make up the history of the Church in this age are the most important that history can chronicle. It is due therefore both to the Saints themselves and to the world that a faithful and complete history of the facts in which the Church of Jesus Christ of Latter-day Saints had its origin, together with the events through which it was subsequently developed, and all the circumstances, experiences and trials through which it passed be made known to mankind. It is important, too, that so far as possible the events which make up the history be related by the persons who witnessed them, since such statements give the reader testimony of the facts at first hand; and there is placed on record at the same time the highest order of historical evidence of the truth of what is stated. It was these considerations which induced the Church authorities, under whose auspices this history is published, to take the narrative of the Prophet Joseph Smith as found in the manuscript History of the Church--now in the archives of the Historian's office--for the body of the work, rather than to authorize the writing of a history in the ordinary way. The editors of the work are not oblivious to the fact that to proceed in the manner followed in these volumes has its disadvantages; that it renders it impossible to correlate the facts, and give unity to the work; {IV} that it makes the body of the work more of the nature of annals than of history; with the accompanying result that the conclusion of an event, or even a series of events, is frequently postponed indefinitely, and each reader is left to be his own "philosopher of history" while perusing these pages; that is, to form his own conclusions upon the data here presented to him. To overcome, at least in some small degree, the obvious disadvantages of the style in which it has been determined to publish this history, marginal notes relating to important matters are given, which, while it is not claimed that they overcome the difficulties of the annalistic style of the main body of the work, will nevertheless, be of great service to the reader both in this respect and also in here and there enlarging upon the Prophet's narrative where the narrative does not include all the facts known upon the subject. From the first the Prophet Joseph Smith had a clear apprehension of the importance of keeping a faithful record of the events connected with the great work which God was bringing forth through his instrumentality; and it is to his appreciation of the importance of that fact, and his never tiring energy respecting it, that we are indebted for the minute completeness of our Church annals. While the very rapidity with which events happened, together with the quickly changing circumstances through which the purposes of God were unfolded in the great Dispensation of the Fulness of Times, necessarily occupied the time of the Prophet, and well nigh made it impossible for him to give all the attention to the making of annals that is necessary to such work, still he quite thoroughly supervised the writing of his history, with the result that more complete historical data have been written and preserved {V} respecting the coming forth of the work of God in these last days than any other great movement whatsoever. One difficulty the Prophet experienced in writing the annals of the Church, which he usually called his history, was the unfaithfulness of some whom he employed in this service, and the frequent change of historians, owing to the ever shifting conditions surrounding the Church in the early years of its existence. It would be marvelous indeed if under all these circumstances there had been no mistakes made in our annals, no conflict of dates, no errors in the relation of events. But whether these conditions are taken into account or not, the manuscript annals of the Church are astonishingly free from errors of dates, relation of facts, and anachronisms of every description. When the Church historians George A. Smith and Wilford Woodruff completed their publication of the _History of Joseph Smith_, down to the 8th of August, 1844, which history was published in installments in the _Deseret News_, Utah, and in the _Millennial Star_, England, they expressed themselves upon the correctness of what they had published in the following manner: "_The History of Joseph Smith_ is now before the world, and we are satisfied that a history more correct in its details than this was never published. To have it strictly correct, the greatest possible pains have been taken by the historians and clerks engaged in the work. They were eye and ear witnesses of nearly all the transactions recorded in this history, most of which were reported as they transpired, and, where they were not personally present, they have had access to those who were. Moreover, since the death of the Prophet Joseph, the history has been carefully revised under the strict inspection of {VI} President Brigham Young, and approved by him. We, therefore, hereby bear our testimony to all the world, unto whom these words shall come, that the _History of Joseph Smith_ is true, and is one of the most authentic histories ever written." Their statement assuredly is true; and yet by a careful revision of the work they did, and the correction of a few errors in dates and other details, the work has been brought to a still higher state of perfection. Where grammatical accuracy was violated in the original record it has been corrected, so far as observed; but no historical or doctrinal statement has been changed. Some changes will be observed in the matter of the biographies of the leading Elders of the early days of the Church. When a man of prominence connected himself with the Church, the Prophet Joseph usually gave a biographical sketch of him in his own history, then writing; and sometimes these biographies were long and unduly interrupted the movement of events. To rid the body of the work of this encumbrance it was decided to place all biographical matter in marginal notes; this made it necessary to condense very much those found in the Prophet's narrative, while severe brevity--after accuracy--has been the aim in those prepared by the annotator. The most careful attention has been given to this work by those engaged in its preparation. The manuscript has been read to the Church Historian, President Anthon H. Lund, with constant reference to the original manuscript history and all copies of it published in the _Times and Seasons_ and the _Millennial Star_; and also to various editions of the Doctrine and Covenants, and the Book of Commandments published at Independence, Missouri, in 1833, {VII} where the revelations received by the Prophet Joseph Smith are contained. In the course of this work slight variations in phraseology were discovered in the several editions of the Doctrine and Covenants, that doubtless arose through careless proof reading; and as between the most carefully proof-read editions and the revelations found in the manuscript _History of the Church_ there were some slight differences, which were corrected to agree with the original manuscript; but the corrections were never made until first submitted to the First Presidency, and carefully considered and approved by them. We therefore feel that this great care has resulted in presenting to the Church and to the world the revelations which the Prophet Joseph Smith received in their most perfect form; and that a standard is created for all future publication of these revelations. Speaking of the revelations that appear in this book, it is proper to remark that one of the chief values of this volume of the _History of the Church_ will arise from the fact that the greater number of those revelations received by the Prophet Joseph Smith is published in it--one hundred and one, out of a hundred and thirty-three found in the Doctrine and Covenants; and as they are published in connection with the circumstances existing when brought forth, the student of the doctrines of the Church will find this volume of almost incalculable benefit to him. In the Introduction it is believed the reader will find a fitting background from which are projected with majestic boldness the great events and splendid doctrines of the Dispensation of the Fulness of Times. That dispensation, of which this history is but the chronicle, bears an important relation to all former dispensations since {VIII} the world began. It is the ocean into which they as streams flow. It is their complement, and unifying force--it makes them all one; and demonstrates that while things to men appear but in parts, God forever stands in the presence of the whole, and dispenses His providences with reference to His perfect comprehension of the end from the beginning. It is to exhibit this relation of dispensations that the Introduction is written, and the importance of the subject must be the apology for its length. {IX} Table of Contents. Volume I. Preface. Introduction. Antiquity of the Gospel. The Gospel Revealed to Adam. Establishment of the Ancient Church. The Gospel _Versus_ the Law. From Moses to John the Baptist and Messiah. The Dispensation of the Meridian of Time. The Identity of the Dispensation of the Meridian of Time and the Dispensation of the Fullness of Times Considered. Joel's Prophecy of the Dispensation of the Last Days. Daniel's Prophecy of the Rise of the Kingdom of God in the Last Days. The Announcement of the Universal Apostasy. Character of the Early Christians. The Rise of False Teachers. The Development of False Doctrines After the Death of the Apostles. The Revolution of the Fourth Century: Constantine. Christianity Made a Persecuting Religion. Persecution of "Heretics." Christianity Before and After Constantine. Decline in Moral and Spiritual Living Among Christians. Loss of Spiritual Gifts. Departure of "Christendom" from the True Doctrine of Deity. The Christian Doctrine of God. Paganization of the Christian Doctrine of God. The Church of Christ Displaced by the Churches of Men. Testimony of Prophecy to the Universal Apostasy. Conclusion. {X} CHAPTER I. Joseph Smith's Birth and Lineage--The Prophet's First Vision--"This is My Beloved Son." The Prophet's Introduction Birth and Ancestry. Religious Excitement in Western New York. Reflection on Divided Christendom. Perplexity of the Prophet. The Promise of St. James Tested. Effort of Satan to Destroy the Prophet. The First Vision. State of Christian World. Sectarian opposition. Reflections Upon Sectarian Oppositions. All Doubts Settled. CHAPTER II. The Visitation of Moroni--Existence of the Book of Mormon Made Known. Interval of Three Years, 1820-23. Confession of Errors. Appearing of Moroni. Moroni's Message. Ancient Prophecies Quoted. Plates not to be Shown. Second Appearing of Moroni. Third Appearing of Moroni. Fourth Appearing of Moroni. The Hill Cumorah. The Nephite Record. Fourth Annual Visitation to Cumorah. Story of Being a Money Digger. The Prophet's Marriage. CHAPTER III. The Nephite Record Delivered to Joseph--The Angel's Warning The Work of Translation. The Prophet Receives the Plates. Efforts of Enemies to Get the Plates. Misrepresentations. Removal to Pennsylvania. Words of the Book given to the Learned. The Loss of 116 Pages of Manuscript. Prophet's Journey to Manchester and Return to Pennsylvania. Interpreters and Plates Returned to the Prophet. Interval in the Work of Translation. Three Witnesses Promised. {XI} CHAPTER IV. Oliver Cowdery Becomes the Prophet's Scribe--The Translation of the Plates Continued. Oliver Cowdery. Witness of the Spirit to Cowdery. The Mission of John the Apostle. Oliver desires to Translate. CHAPTER V. Restoration of the Aaronic Priesthood--First Baptisms. The Aaronic Priesthood Restored. Limitation of the Aaronic Priesthood. John the Baptist, May 15, 1829. Outpourings of the Spirit. Ordination and Baptism Kept Secret. Conversion of Samuel H. Smith. Hyrum Smith's Inquiries. Assistance from Joseph Knight, Sen. Prophet's Removal to Fayette. David, John, and Peter Whitmer, Jun., as Assistants. Early Baptisms. CHAPTER VI. The Testimony of the Especial Witnesses to the Book of Mormon. Provision made for Special Witnesses. Seeking the Fulfillment of the Promise. The Order of Prayer. The Visitation of the Angel--Viewing the Plates. Martin Harris Views the Plates. Statement of the Witnesses. Early Progress in the Work. CHAPTER VII. The Day Appointed for Organizing the Church--Revelation on Church Government. Directions for the Organization of the Church. Instructions on Church Organization. {XII} CHAPTER VIII. The Book of Mormon Published--The Church Organized. Price for Publishing Book of Mormon. The Title Page. Procedure in the Organization of the Church. Joseph Smith, Jun., Appointed Prophet, Seer, and Revelator to the Church. The Church of Jesus Christ Begins its Career. Word of the Lord to Several Persons. CHAPTER IX. The Commencement of the Public Ministry of the Church. The First Public Discourse. The Prophet's Ministry at Colesville. Labors of the Prophet with Newel Knight. The First Miracle in the Church. Remarkable Experience of Newel Knight. Effect of Publishing the Book of Mormon. First Conference of the Church. Effect of Spiritual Manifestations. Baptisms. Labor of the Prophet at Colesville. The Adventures of Emily Coburn. Mobbings. The Prophet Arrested. The Prophet Escapes the Mob. Excitement over the Prophet's Case. The Trial. Daughters of Mr. Stoal as Witnesses. The Acquittal. The Prophet's second Arrest. Unnecessary Severity. The Second Trial. Newel Knight vs. Lawyer Seymour. Plea for the State. Plea for the Defendant. Change in Sentiment. The Prophet Acquitted. CHAPTER X. The Molestation at Colesville by Mobs--The Revelation Embodying the vision of Moses. The Second Flight from Colesville. Reflections on Persecution. The Strength which God gave. Encouragement from Inspired Dreams. Compilation of Revelations. Cowdery's Error. Prophet's Correction of Error. {XIII} CHAPTER XI. Further Light Respecting the Sacrament--Prophet's Removal to Fayette. Instructions on the Sacrament. A Confirmation Meeting. The Prophet's Father-in-law Embittered. The Eyes of Enemies Blinded Through Faith. The Prophet Finds an Asylum at Fayette. Spurious Revelations Through Hyrum Page. The Conference of September 26th. Satisfactory Results of the Conference. Mission to the Lamanites. Departure of the Lamanite Mission. Arrival at Kirtland. Previous Relations of Pratt and Rigdon. Presentation of the Book of Mormon to Sidney Rigdon. Public Ministry at Mentor. The Work Opened at Kirtland. Conversion of Sidney Rigdon. CHAPTER XII. Lost Books of Ancient Scripture--Commandment to the Church in New York to Move to Ohio. Readiness of the Lord to Impart Knowledge. Orson Pratt Seeks to Know the Will of the Lord. Sidney Rigdon and Edward Partridge Visit the Prophet. Of the Lost Books of Scripture. CHAPTER XIII. Prospects of the Church at the Opening of the year 1831--Removal of the Prophet Joseph From New York to Ohio--Doctrinal Development. Prospects of the Church, 1831. Why Covill Rejected the Commandment. The Prophet Removes to Ohio. The Branch of the Church at Kirtland. Revelation Giving the Law of the Church. Pretensions of a Woman to Revelations, etc. A Special Conference, 3rd-6th of June. {XIV} CHAPTER XIV. Effort to Overwhelm the Church By Falsehood--Sundry Revelations Leading to Doctrinal Development. Efforts Through the Press to Retard the Work. The Gifts of the Holy Ghost. John Whitmer Appointed Historian. On the Purchase of Land in Ohio. The Shaking Quakers. Inquiry on Spiritual Manifestations. Arrival in Ohio of the New York Saints. CHAPTER XV. The Important conference of June 3rd-6th--Arrival of the Elders in Western Missouri. Important Conference of June 3rd-6th at Kirtland. Difficulty in the Thompson Branch. Report of Oliver Cowdery on Conditions on Western Missouri. Marsh and Thayre Separated as Missionary Companions. Departure of the Prophets and Company for Missouri. Treatment by the Way. Arrival in Missouri. Questions and the Answer by Revelation. The First Sabbath in Zion. Arrival of the Colesville Branch. CHAPTER XVI. The Founding of Zion. The First Act in the Founding of Zion. Description of the Land of Zion. Agricultural Products. Animals, Domestic and Wild. The Climate. The Future Glory of Zion. Dedication of the Temple Site. First Conference in Zion. Death of Polly Knight. Directions for the Elders. Prophet and Others Depart for Kirtland. A Chance Meeting of Elders. Arrival of the Prophet and Party at Kirtland. Anxiety of the Saints to Receive the Word of the Lord. Preparation to Move to Hiram. {XV} CHAPTER XVII. The Apostasy of Ezra Booth--Preparations for Publishing Book of Commandments. The Prophet Move to Hiram. Ezra Booth's Apostasy. The Purchase of a Press. A Prayer Revealed. Revision of the Bible Renewed. Instructions and Appointments of the Conference of October 11th. Special Conference of October 21st. Conference at Orange, Ohio, October 25th. Special Conference Nov. 1st. Language of Revelations Criticised. The Folly of William M'Lellin. Preparation of the Revelations for Publication, November 1st-15th. Dedication of the Book of Commandments. Esteem in which the Conference Held the Book of Commandments and Book of Mormon. CHAPTER XVIII. The Amherst Conference--The Vision of the Degrees of Glory in Man's Future Life. The Labors of the Prophet and Sidney Rigdon. The Prophet's Earnest Labors in Kirtland. Effectiveness of the Prophet's and Sidney Rigdon's Labors. Translation Renewed. The Amherst Conference. Revelation of the Degrees of Future Glory. The Prophet's Views on the Foregoing Revelation. A Key to St. John's Book of Revelation. Sundry Revelations. CHAPTER XIX. Mob Violence at Hiram--The Second Journey of the Prophet to Zion, and Return to Kirtland. Prospects of the "Evening and Morning Star." The Prophet's Life in Hiram. A Prophecy on Omsted Johnson. Apostates. Mob Violence at Hiram. Brutality of the Mob. The Prophet's Pitiable Condition. A Case of Mistaken Identity. The Prophet's Undaunted Spirit. Elder Rigdon's Condition. {XVI} Composition of the Mob. The Prophet Starts on his Second Visit to Zion. Incidents by the Way. Prophet Acknowledged President of the High Priesthood. The Purposes the Prophet Seeks to Effect Through Church Organization. A Visit to the Colesville Saints Literary Affairs of the Church Considered. Transaction of Temporal Business. Return Journey to Kirtland--Incidents by the Way. The Foreknowledge of a Seer. CHAPTER XX. "The Evening and Morning Star." Occupation of the Prophet, Summer of 1832. Opposition by the Press. Second No. of the "Star." CHAPTER XXI. Larger Views of the Doctrine of Priesthood Revealed--The Meeting of the Prophet Joseph Smith. Jun., Brigham Young, and Heber C. Kimball. Baptism of George A. Smith. Return of Elders from Missouri. The Prophet's Visit to Eastern Cities. The Arrival of the Youngs at Kirtland. CHAPTER XXII. The Prophecy on the War of the Rebellion--The Olive Leaf--Communication to Mr. Seaton--Warning to Zion. State of the World at the Close of 1832. CHAPTER XXIII. The Enjoyment of Spiritual Blessings in the Church--The Word of Wisdom. Enjoyment of Spiritual Gifts. Ordinances of the Washing of Feet. The Elders Pronounced Clean. Revision of the New Testament Completed. John Murdock's Message to the Thompson Branch. {XVII} Concerning the Prophet's Communication to Seaton. Case of Burr Riggs. Consideration of Missouri Correspondence of the 11th and 12th of January. Excommunication of Burr Riggs. A Word of Comfort to the Prophet. The Apocrypha. A Mission to the East Appointed. Case of Brother Lake. CHAPTER XXIV. Kirtland to be a Stake of Zion--Regulation of Church Affairs in Missouri. School of Prophets. Rigdon and Williams Ordained Presidents. Kirtland a Stake of Zion. Matters Relating to Church Government in Zion Settled. Purchase of the French Farm. Conference in Zion. The State of the World. First Assembly of Mob in Zion. Conference of High Priests in Kirtland. Another Conference of High Priests. Council Proceedings Approved. Signs of the Times. Removal of Indians. Arrival of the Prophet's Relatives in Kirtland. CHAPTER XXV. Preparations for Building the Kirtland Temple--Trial and Excommunication of "Doctor" Philastus Hurlburt. The House of the Lord at Kirtland. The Trial of "Doctor" Hurlburt. The House of the Lord to be Built at Kirtland. The French Farm. John Johnson Ordained a High Priest. Ground Broken for Kirtland Temple. Action of Conference with Reference to the Temple. Hurlburt's Appeal. Copley's Case. Excommunication of "Doctor" Hurlburt. Case of James Higbee. {XVIII} CHAPTER XXVI. The Plat of the City of Zion--Its Temples--Correspondence on Affairs in Zion and Eugene. The General Plan of the City of Zion. The Blocks Set Aside for Temples. Location of Land for the Agriculturist. Zion a Group of Cities. Names of the Temples. The House of the Lord for the Presidency. The Pulpits of the Temple. The Windows. General Dimensions. Arrangements of the Curtains. Important Letter to Brethren in Zion. CHAPTER XXVII. Preparation of the Mob in Jackson County to Resort to Violence--Important Excerpts From the "Star." The Rise of Mob Force in Jackson County. The Mob Ignores the Constitutional Guarantee of Religious Freedom. Council of Elders in Kirtland. CHAPTER XXVIII. Mob Violence in the Land of Zion. Demands of the Mob. The Mob's Treatment of Elder Partridge. Charles Allen. Reflection of the Prophet. Aftermath of Mob Violence. The Second Gathering of the Mob. A Messenger Sent to Kirtland. The "Western" Monitor on Jackson County Troubles. The Prophet's Comment of the "Monitor" article. Corner Stone of Kirtland Temple Laid. CHAPTER XXIX. Minor Events in Zion and Kirtland--An Appeal to the Governor of Missouri. Prophet's Letter to Vienna Jaques. {XIX} CHAPTER XXX. The Prophet's Mission to Canada. The Prophet Starts for Canada. Letter to Saints in Zion. Distraction about Zion. Narrative of Canada Journey Renewed. At Father Nickerson's. Through Upper Canada. Meeting at Bradford. Meeting and Baptisms at Mt. Pleasant. Return to Kirtland. Action of Governor Dunklin on Petition. Preparations for Asserting Rights. Counsel Employed. CHAPTER XXXI. Expulsion of the Saints From Jackson County. Attack on the Saints Settled on Big Blue. The Saints at the Prairie Settlement Attacked. Mobbing at Independence. Other Incidents at Independence. An Appeal to the Circuit Court. Events of Monday, Nov. 4th. The Battle. Gilbert _et al_. on Trial. Assault on the Prisoners. Incidents of the 5th November. One Hundred Volunteers. The Demand of the Mob Militia. The Savagery of the Mob. Events of the 5th and 6th of November. Scenes on the Banks of the Missouri. Lieutenant Governor Boggs. In Exile. The Stars Fall. CHAPTER XXXII. Remembrance of Canada Saints--Correspondence and Petition Relative to Missouri Affairs. Letter to Moses C. Nickerson. The Prophet's Reflections. Sidney Rigdon. A Prophecy. The Prophet's Maxims. Frederick G. Williams. Attorney General's Letter to the Exiles' Counsel. Judge Ryland's Letter to Amos Reese. Hyde and Gould Return to Kirtland. Remnants Scattered. New Church Press. The Dedication of the New Press. {XX} CHAPTER XXXIII. The Prophet's Sympathy for the Exiled Saints--Reasons for their expulsion From Zion. Expulsion of Saints from Van Buren County. Sad Condition of the Saints CHAPTER XXXIV. A Press Established at Kirtland--Blessing Upon the Prophet's Family--Responsibility for Lawless Acts in Missouri. Dedication of Printing Press. Strength and Weakness of Oliver Cowdery. The Prophet's Blessing Upon his Father's House. His Mother. His Brother Hyrum. His Brother Samuel. Prophecy on the Head of his Brother William. A Prayer. Messengers to Zion. A Life Guard of Washington Driven from Jackson County. Court of Inquiry. Excommunications at Kirtland. Elliott, Haggart and Babbitt cases. Disposition of the _Star_ Press. Where Responsibility Rests. CHAPTER XXXV. Important Correspondence on Jackson County Affairs, Chiefly Between Leading Officials of the Church in Zion and State Officials of Missouri. Algernon Sidney Gilbert's Letter to Governor Dunklin. Letter of the First Presidency to the Scattered Saints. Letter from Governor Dunklin to the Brethren in Missouri. Letter of Algernon Sidney Gilbert to A. Leonard, Esq., Attorney. Letter from Brethren in Clay County, Mo., to Judge Ryland. {XXI} Letter of W. W. Phelps _et al_. to Judge Woodward. Affidavit of Abigail Leonard. Letter of W. W. Phelps to the Brethren in Kirtland, Detailing the Farcical Effort of the Officers of Missouri to Enforce the Law. Second Petition to the President of the United States. Letter of Algernon S. Gilbert _et al_. to President Accompanying Foregoing Petition. Letter of the Brethren to Governor Dunklin, Asking him to Write the President in Connection with their Petition. Letter of W. W. Phelps to U. S. Senator Benton of Missouri on the Subject of the Petition to the President. Letter from Governor Dunklin to the Brethren, Answering the one Inviting him to Write the President on the Subject of Saint's Petition. The Brethren in Missouri to Governor Dunklin, Informing him that they Expect the Arrival of Reinforcement from their Brethren in the East. Letter of Governor Dunklin Replying to the Communication of April 24th from the Brethren in Clay County. Letter to Governor Dunklin Answering his of April 20th, Wherein he Cautioned the Saints to Keep their Enemies in the Wrong. Letter to Colonel S. D. Lucas Asking About Arms Surrendered at Independence. Reply of the General Government to the Petition of the Saints. {XXV} Introduction. Antiquity of the Gospel. The History of the Church of Jesus Christ of Latter-day Saints is also the history of the opening and progress of the Dispensation of the fullness of Times; and as that dispensation bears an important relation to all dispensations which have preceded it, let us here ascertain in what that relation consists. By doing so we shall have a better appreciation of the full import of those events which make up the history of the Church. A dispensation, without reference to any specific application or limitation of the term, is the act of dealing out or distributing, such as the dispensation of justice by courts, the dispensation of blessings or afflictions by the hand of Providence. Theologically a dispensation is defined as one of the several systems or bodies of law in which at different periods God has revealed his mind and will to man, such as the Patriarchal Dispensation, the Mosaic Dispensation, or the Christian Dispensation. The word is also sometimes applied to the periods of time during which the said laws obtain. That is, the period from Adam to Noah is usually called the Patriarchal Dispensation. From Noah to the calling of Abraham, the Noachian Dispensation; and from Abraham to the calling of Moses, the Abrahamic Dispensation. But the word dispensation as connected with the Gospel of Jesus Christ means the opening of the heavens to men; the giving out or dispensing to them the word of God; the revealing to men in whole or the part the principles and ordinances of the Gospel; the conferring of divine authority upon certain chosen ones, by which they are empowered to act in the name, that is, in the authority of God, and for Him. That is a dispensation as relating to the Gospel; and the Dispensation of the Fulness of Times is the dispensation which includes all others and gathers to itself all things which bear any relation whatsoever to the work of God. Also it is the last dispensation, the one in which will be gathered together in one all things in Christ, both which are in heaven, and which are on earth; even in Him. [1] It is the dispensation which will see fulfilled all the decrees of God respecting the salvation of men and the redemption of the earth itself; and bears such relation to all other {XXVI} dispensations of the Gospel as the ocean does to all earth's streams. It receives and unites them all in itself. That there have been many dispensations of the Gospel, many times that divine authority has been conferred upon men, is apparent from the Scripture narrative of such events. And yet, strange as it may seem, in the face of such Scripture narratives, there are those among professing Christians who hold that the Gospel had no earlier origin than the time of Messiah's ministry in the flesh. As a matter of fact, however, the Gospel of Jesus Christ has existed from the very earliest ages of the world. There are, indeed, certain passages of Scripture which lead us to believe that even before the earth was made or ever man was placed upon it, the Gospel had been formulated and was understood by the spirits which inhabited the kingdom of the Father; and who, in course of time, would be blessed with a probation on the earth--an earth-life. If this be not true, of what significance is the Scripture which speaks of Jesus as the Lamb ordained before the foundation of the world, but revealed in this day for the salvation of man? [2] What of the "Lamb slain from the foundation of the world"? [3] And further: "They that dwell on the earth shall wonder, whose names were not written in the Book of Life from the foundation of the world." [4] "Where wast thou," asked the Lord of Job, "when I laid the foundations of the earth? * * * When the morning stars sang together, and all the sons of God shouted for joy?" [5] There is evidence in these expressions found in Scripture that before the foundations of the earth were laid the sacrifice necessary to the redemption of men was understood, and the "Lamb" for the sacrifice was chosen, Jesus, the Messiah. There is evidence in these expressions from Scripture of the pre-existence of the spirits of men, and the names of some of them at least were written in the "Book of Life" from the foundation of the world, and it is not unlikely that the shouting of all the sons of God for joy, at the creation of the earth was in consequence of the prospects which opened before them because of the earth-life and the salvation that would come to them through the Gospel--even in the prospects of that "eternal life, which God that cannot lie, promised before the world began." _The Gospel Revealed to Adam_. The Gospel, then, is of great antiquity. Older than the hills, older {XXVII} than the earth; for in the heavenly kingdom was it formulated before the foundations of the earth were laid. Nor were men left in ignorance of the plan of their redemption until the coming of the Messiah in the flesh. From the first that plan was known. Our annals are imperfect on that head, doubtless, but enough exists even in the Jewish scriptures to indicate the existence of a knowledge of the fact of the Atonement and of the redemption of man through that means. Abel, the son of Adam, is the first we read of in the Jewish scriptures as offering "the firstlings of his flock" as a sacrifice unto God. How came he to offer sacrifice of the firstlings of his flock? Doubtless behind Abel's sacrifice, as behind similar offerings in subsequent ages, stood the fact of the Christ's Atonement. [6] In it was figured forth the means of man's redemption--through a sacrifice, and that the sacrifice of the first-born. But where learned Abel to offer sacrifice if not from his father Adam? It is reasonably certain that Adam as well as Abel offered sacrifices, in like manner and for the same intent; and to Adam, though the Jewish scriptures are silent respecting it, God must have revealed both the necessity of offering sacrifice and the great thing of which it was but the symbol. And here, to some advantage, may be quoted a passage from the writings of Moses, as revealed to Joseph Smith, in December, 1830. From what was then made known to the great latter-day Prophet of the writings of Moses, it appears that our book of Genesis does not contain all that was revealed to Moses respecting the revelations of God to Adam and his children of the first generation. According to this more complete account of the revelation to Moses, after Adam was driven from Eden, God gave commandments both to him and his wife, that they should worship the Lord their God, and should offer the firstlings of their flocks for an offering unto the Lord, and Adam was obedient unto the commandment: And after many days an angel of the Lord appeared unto Adam, saying: Why doest thou offer sacrifices unto the Lord? And Adam said unto him: I know not, save the Lord commanded me. And the angel spake, saying: This thing is a similitude of the sacrifice of the Only Begotten of the Father, which is full of grace and truth. Wherefore, thou shalt do all that thou doest in the name of the Son, and thou shalt repent and call upon God in the name of the Son for evermore. [7] After some time elapsed and men multiplied in the earth and wickedness increased; after Abel, the righteous, was slain and Cain was a vagabond in the earth for the murder; after Lamech had also become a murderer and Satan had great power among the disobedient--then, it is written: {XXVIII} And God cursed the earth with a sore curse, and was angry with the wicked, with all the sons of men whom he had made; for they would not hearken unto His voice, nor believe on His Only Begotten Son, even Him whom He declared should come in the meridian of time, who was prepared from before the foundation of the world. And thus the Gospel began to be preached, from the beginning, being declared by holy angels sent forth from the presence of God, and by His own voice, and by the gift of the Holy Ghost. And thus all things were confirmed unto Adam, by an holy ordinance, and the Gospel preached, and a decree sent forth, that it should be in the world, until the end thereof. [8] _Establishment of the Ancient Church_. As the Gospel was thus preached there were those among the children of Adam who obeyed it, and a record of those men was kept, and they constituted the ancient Church of God. Enoch was of the number of righteous ones, and a preacher of righteousness. In these revealed writings of Moses he is represented in the course of his ministry as referring to the manner in which the Gospel was taught to Adam; And he said unto them: Because that Adam fell, we are and by his fall came death; and we are made partakers of misery and woe. Behold Satan hath come among the children of men, and tempteth them to worship him; and men have become carnal, sensual, and devilish, and are shut out from the presence of God. But God hath made known unto our fathers that all men must repent. And He called upon our father Adam by His own voice, saying: I am God; I made the world, and men before they were in the flesh. And He also said unto him: If thou wilt turn unto me, and hearken unto my voice, and believe, and repent of all thy transgressions, and be baptized, even in water, in the name of mine Only Begotten Son, who is full of grace and truth, which is Jesus Christ, the only name which shall be given under heaven, whereby salvation shall come unto the children of men, ye shall receive the gift of the Holy Ghost, asking all things in His name, and whatsoever ye shall ask, it shall be given you. [9] Adam was obedient to the commandments of the Lord, and taught them to his children, many of whom believed them, obeyed, and became the sons of God. Enoch, we are told, "walked with God: and he was not; for God took him." [10] Paul, in speaking of him, says: "By faith Enoch was translated that he should not see death; and was not found, because God had translated him." [11] But the writings of Moses, as revealed to {XXIX} Joseph Smith, and from which I have been quoting, give information that not only was Enoch translated but the Saints inhabiting his city, into which he had gathered his people, and this city was called Zion; "And it came to pass that Zion was not, for God received it up into His own bosom; and from thence went forth the saying, Zion is fled." [12] _The Gospel versus the Law_. Thus the gospel was taught to the ancients. Noah was a preacher of it as well as Enoch. So, too, was Melchizedek, priest of the Most High God, King of Salem, who met Abraham in his day and blessed him. [13] Paul, the Apostle of the Gentiles, bears unmistakable testimony to the fact that the Gospel was preached unto Abraham; and also that it was offered to Israel under Moses before "the law of carnal commandments" was given. "I would not that ye should be ignorant," he says, "how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud and in the sea; and did all eat the same spiritual meat; and did all drink the same spiritual drink: _for they drank of that spiritual Rock that followed them: and that Rock was Christ_." [14] Referring again to the fact of the presentation of the Gospel to ancient Israel, Paul says that the Gospel was preached unto ancient Israel, as well as unto Israel in his day; but the preaching of the Gospel to ancient Israel was not profitable to them, because they received it not in faith, and as a result displeased God by their unbelief, and the rebellious perished in the wilderness. [15] Paul's great controversy with the Christian Jews was in relation to the superiority of the Gospel to the law of Moses. Many of the Christian Jews while accepting Jesus of Nazareth as the promised Messiah, still held to the law with something like superstitious reverence, and could not be persuaded that the Gospel superseded the law, and was, in fact, a fulfillment of all its types and symbols. This controversy culminated in Paul's now celebrated letter to the Galatians, wherein he says: Know ye therefore that they which are of faith, the same are the children of Abraham. And the Scripture, foreseeing that God would {XXX} justify the heathen through faith, _preached before the Gospel unto Abraham_, saying, In thee shall all nations be blessed. * * * * Now to Abraham and his seed were the promises made. He saith not And to seeds, as of many: but as of one, And to thy seed, which is Christ. And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. * * * * Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. * * * Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus. [16] _From Moses to John the Baptist and Messiah_. In greater clearness, however, than in these sayings of Paul gathered up from his writings like scattered rays of light from a prism's reflection, the antiquity of the Gospel, as far as it concerns ancient Israel, is stated in a revelation of God to the Prophet Joseph Smith. And not only the antiquity of the Gospel, but in greater clearness also is stated the reasons why, after the Gospel was first preached to ancient Israel, the law of carnal commandments was "added" to the Gospel, or given in its place, to act as a schoolmaster to bring Israel unto Christ. And by the knowledge imparted in that revelation the time between the Mosaic dispensation and the coming of John the Baptist, to prepare the way for the coming of Christ, is spanned by a statement so rational, that the truth of it cannot be reasonably questioned. Speaking of the Melchizedek Priesthood and its powers in administering the ordinances of the Gospel, and how it came to disappear as an organization in Israel, the passage in question says: This greater Priesthood administereth the Gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God; Therefore, in the ordinances thereof, the power of godliness is manifest; and without the ordinances thereof, and the authority of the Priesthood, the power of godliness is not manifest unto men in the flesh, for without this no man can see the face of God, even the Father, and live. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God: but they hardened their hearts and could not endure his presence, therefore, the Lord in His wrath (for His anger was kindled against them) swore that they should not enter into his rest while in the wilderness, which rest is the fullness of his glory. Therefore He took Moses out of their midst, and the Holy {XXXI} Priesthood also; and the lesser Priesthood continued, which Priesthood holdeth the key of the ministering of angels and the preparatory Gospel; which Gospel is the Gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in His wrath, caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb; for he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of His people, to prepare them for the coming of the Lord, in whose hand is given all power. [17] As before remarked, this passage spans the interval of time between Moses and John the Baptist, and gives a fuller explanation than can be found in the writings of Paul or elsewhere, for the reason why and in what manner the law supplanted the Gospel; and what measure of the Priesthood remained with Israel unto the coming of John; in what the mission of John consisted, and in what manner he was qualified to fulfill that mission. It should be remarked, however, that while the Lord took Moses out of the midst of ancient Israel, and the Holy Melchisedek Priesthood also, as an institution, as an organization, it is evident that subsequently special dispensations of that Priesthood were given to individual prophets, such as Samuel, Nathan, Elijah, Isaiah, Jeremiah, Ezekiel, and Daniel: for these men exercised powers and enjoyed privileges which belong exclusively to the Melchisedek Priesthood. _The Dispensation of the Meridian of Time_. With the period between Moses and John the Baptist spanned, we come to the Dispensation of the Meridian of Time. This dispensation begins with the preaching of John the Baptist in the wilderness. It was made glorious by the personal ministry of Jesus of Nazareth, the Son of God; by His suffering and death, for the redemption of mankind; by His glorious resurrection from the dead; by his subsequent ministry among his followers, and His final ascension into heaven to the throne of His Father; by the faithful ministry of His Apostles, by whom the good tidings of man's salvation were published to the world: by the establishment of the Church as the agency through which the Gospel was to be more widely proclaimed, and those who accepted the Gospel were more thoroughly instructed in its doctrines, guarded from error, and finally perfected in the Christian life. An inspired volume of Scripture, the New Testament, was also brought {XXXII} into existence, from the teachings of the inspired Apostles, in which the great fundamental truths of the Gospel were embodied and cast in a form that would be enduring, and to which men could appeal through all the ages to come, as an authoritative statement, not only of what Jesus said and what He did, but also a statement of what doctrines are to be believed; what precepts to be practiced; what ordinances to be observed. By thus embodying the chief doctrines of Christ in a volume of Scripture that should live forever, and be published in all the languages of the world, provision was made for such a dissemination of the knowledge of God, that the world would never again be wholly without that knowledge; and though the Church might become corrupted, as it afterwards did; though men ambitious of distinction and power might usurp authority and establish churches, in which they taught for doctrines the commandments of men, as they certainly did; still in this volume of Scripture men henceforth would have at hand a standard of truth by which to test the utterances of would-be teachers, while at the same time it would keep above the horizon of a world's knowledge the great truths of the Gospel--the existence and character of God; the manifestation of Him through the person and character of Jesus of Nazareth; the relationship existing between God and man; the fall of man; and the redemption provided for him in the atonement of Jesus Christ. All this was achieved in the Dispensation of the Meridian of Time; a mighty work accomplished by the Son of God and His associates; a work sealed not only by the blood of Jesus Christ, but by the blood also of many faithful witnesses, which shall make their testimony of force in the world. _Identity of the Dispensation of the Meridian of Time and the Dispensation of the Fulness of Times Considered_. At this point we are confronted with a question that must be settled before progress is possible with this Introduction. Owing to the phraseology of certain passages of Scripture, making reference to the coming of Messiah in the flesh, and to the work of God in those days, the Dispensation of the Meridian of Time is mistaken for the Dispensation of the Fulness of Times. In Mark's Gospel, for instance, John the Baptist is represented as saying, "_The time is fulfilled_, and the kingdom of God is at hand: repent ye, and believe the gospel." [18] The words in Italics are usually understood to make reference to the Dispensation of the Fulness of Times. Again it is written: "_But when the fulness of the time was come_, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law." [19] The words, "when the fulness of the time was come," are supposed to refer to the Dispensation of the Fulness of Times. Other passages of Scripture referring to the days of Messiah's personal ministry among men in the flesh, speak of them as the "last days." Paul in the opening sentence of his letter to the Hebrews, does this: "God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath _in these last days_ spoken unto us by His Son, whom He hath appointed heir of all things." [20] So St. John, in addressing the Saints in his day: "Little children, _it is the last time:_ and as ye have heard that anti-Christ shall come, even now are there many anti-Christs; whereby we know that _it is the last time._" [21] These with two other special passages of Scripture to be separately considered, constitute the authority upon which the Meridian Dispensation is confounded with the Dispensation of the Fullness of Times. And yet all these passages are susceptible of quite a different and more natural rendering. Without controversy it will be conceded that the Lord had an appointed time for His Son Jesus to come to earth in the flesh and perform the mission that had been assigned him; to suffer; to die; to arise again from the dead. And when the fullness of this time was come, God indeed sent forth His Son into the world. As for those inspired writers who speak of the "last days," and the "last times"--they speak relatively; that is, with reference to former days and times; and, of course, the days and times in which they lived to them were the last days, and the last times; but they were not the last days of the earth's temporal existence; they were not the last days in any general sense at all, as there have been now some two thousand years of days since then. They were not the "last days" that are understood as immediately preceding the glorious coming of the Son of God. _Joel's Great Prophecy of the Dispensation of the Last Days_. Of the special passages before referred to, and which I said would receive separate consideration, the first is Peter's quotation from the Prophet Joel concerning the outpouring of the Spirit of God upon "all flesh in the last days." This quotation from Joel is regarded as identifying the days in which the Apostle was speaking, as "the last days;" and the dispensation in which he was living as the Dispensation of the Last Days and of the Fulness of Times. The conditions existing when Peter was speaking, and the prophecy of Joel, however, admit {XXXIV} of no such interpretation. The circumstances were as follows: The Holy Ghost in an extraordinary manner rested upon the Apostles and gave them the power of speaking in other languages than those they had learned. Some in the listening multitude attributed this singular manifestation to drunkenness, whereupon the Apostle Peter arose and refuted the slander, saying: "These are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is _that_ which was spoken by the Prophet Joel; and it shall come to pass _in the last days_, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: and on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: and I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapor of smoke: the sun shall be turned into darkness and the moon into blood, before that great and notable day of the Lord come: and it shall come to pass, that whosoever shall call on the name of the Lord shall be saved." [22] "For," to finish the passage as it stands in Joel, but which is not in Peter's quotation, "For in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call." [23] Because Peter, referring to the Spirit that was then resting upon the Twelve Apostles, said, "this is that which was spoken by the Prophet Joel," etc., the very general opinion prevails that Joel's prophecy was then fulfilled; and hence the _last days_ were come. This is an entire misapprehension of the purpose of Peter in making the quotation; as also of the quoted passage itself. Beyond all controversy Peter meant only: This Spirit which you now see resting upon these Apostles of Jesus of Nazareth, is that same Spirit which your Prophet Joel says will, in the last days, be poured out upon all flesh. Obviously he did not mean that this occasion of the Apostles receiving the Holy Ghost was a complete fulfillment of Joel's prediction. To insist upon such an exegesis would be to charge the chief of the Apostles with palpable ignorance of the meaning of Joel's prophecy. On the occasion in question the Holy Ghost was poured out upon the Twelve Apostles, who were given the power to speak in various tongues; Joel's prophecy for its complete fulfillment requires that the Spirit of the Lord, the Holy Ghost, shall be poured out upon _all flesh;_ and undoubtedly refers to that time which shall come in the blessed millennium when the enmity shall not only cease between man and man, but even between the beasts of the forests and of the fields; and between man and beast, as described by Isaiah in the following language: The wolf also shall dwell with the Lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the suckling child shall play on the hole of the asp; and the weaned child shall put his hand on the cockatrice's den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea. [24] Compare these conditions so vividly described with what Joel himself says of the period when the Spirit of the Lord shall be poured out upon all flesh, and it will at once be clear that the two Prophets are dealing with the same period, and not only dealing with the same period, but that the period itself is certainly far beyond in time the days of Peter; in fact is still in the future; for the sun has not yet been turned into blackness; nor the moon into blood; nor have the stars withdrawn their shining. It is obvious that the events upon the day of Pentecost did not fulfil the terms of this prophecy, except in those particulars already pointed out. The mention in this prophecy, however, of those special signs which Jesus refers to as immediately preceding His own second and glorious coming, clearly demonstrate that Joel was speaking of the last days indeed, and not of a circumstance that occurred in connection with a period more properly designated as the Dispensation of the Meridian of Time. Immediately following his prediction of the outpouring of God's Spirit upon all flesh, Joel represents the Lord as saying: "And I will show wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the Lord come." And later: "The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel." Compare this with the Savior's description of conditions in the earth that will precede His own second coming: Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other. [25] The same wonders in heaven and earth; the same changes in sun, and moon, and stars; the same promises of the gathering of God's people as are found in the prophecy of Joel. There can be no question, then, but that the prophecy of Joel refers to the same "last days" that Jesus here alludes to--the days of the coming of the Son of Man--and not to the days of Peter and the other Apostles in the Meridian of time. The sum of the matter then is, that Peter was not living in the "last days;" that the prophecy of Joel was not in its entirety fulfilled in the outpouring of God's Spirit upon the Apostles on the day of Pentecost; that at no time subsequent to the days of the Apostles has there existed such conditions in the earth as amount to a complete fulfilment of Joel's prophecy; therefore at some time future from the days of the Apostles, we may look forward to a universal outpouring of God's Holy Spirit upon all flesh, resulting in a universal peace and widespread knowledge of God, brought about, unquestionably, by a subsequent dispensation from that in which Peter wrought--the Dispensation of the Fulness of Times, in which God promises to "gather together in one all things in Christ, both which are in heaven and which are on earth; even in Him." [26] _Daniel's Prophecy of the Rise of the Kingdom of God in the Last Days._ The second special Scripture to which I have promised a separate consideration is the prophecy of Daniel relative to the succession of the great earth empires; and the final establishment of the Kingdom of God, which in "the last days" shall fill the whole earth and remain for ever. By an error on the part of Christian writers Daniel's prophecy concerning the Kingdom of God to be set up in "the last days" is supposed to have been fulfilled by the founding of "The spiritual kingdom of Christ" in the days of Messiah's earthly ministry; and therefore the conclusion is drawn that those days were "the last days," and the dispensation then ushered in, the final dispensation of the Gospel. It is my purpose here to refute that error. The prophecy in question is familiar, and comes from Daniel's interpretation of the king of Babylon's dream of the great image, whose "brightness was excellent, whose form was terrible." The head of the image was of gold; his breast and arms were of silver; the body and thighs of brass; the legs of iron; and the feet and the toes part of iron and part of clay. The king in his dream also saw a little stone cut out of the mountain without hands, that smote the image upon the feet of mixed clay and iron, and broke it to pieces--until it became like the chaff of the summer {XXXVII} thrashing floor, and the wind of heaven carried it away, that no place was found for it: but the little stone cut from the mountain without hands, which smote the image on the feet and ground it to dust, became a great mountain and filled the whole earth. This it the dream; and this is the prophet's interpretation, addressed to the king of Babylon: Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath He given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. And after thee shall rise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be divided: but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with the miry clay. And as the toes and the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms and it shall stand forever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold, the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. [27] As understood by the learned, Daniel's interpretation stands thus: "(1) The _Golden Head_--the Assyrio-Babylonish monarchy (the 6th and 5th century B.C.); "(2) The _Silver Breast and Arms_--the Medo-Persian empire (from 538 B.C. to about 330 B.C.); "(3) The _Brazen Belly and Thighs_--the Greco-Macedonian kingdom, especially after Alexander, those of Egypt and Syria (from about 330 B.C. to 160 B.C.); "(4) The _Legs of Iron_--the power of Rome, bestriding the east and west, but broken into a number of states, the ten toes, which retained some of its warlike strength (the iron), mingled with elements of weakness (the soft potters' clay), which rendered the whole imperial structure unstable. {XXXVIII} "(5) The _Stone_ cut without hands out of the _Living Rock_, dashing down the image, becoming a great mountain, and filling all the earth--_The Spiritual Kingdom of Christ_." The last phrase--"The Spiritual Kingdom of Christ"--meaning of course the "Christian churches" which have existed from the time of Christ, and that now exist, and which, taken together, form Christ's spiritual kingdom. On the foregoing exegesis, which is the one commonly accepted by orthodox Christians, I make the following several observations: _First:_ The phrase with reference to the little Stone, "cut out of the Living Rock," is one introduced by Dr. Smith, from whose "Old Testament History" [28] the above analysis of Daniel's interpretation is taken. The language of the Bible is, "cut out of the mountain without hands." Why it is changed by the Doctor one may not conjecture, unless it is to lay the foundation of an argument not warranted by the text of Daniel's interpretation. It is enough here to note that the change in phraseology is wholly gratuitous and unwarranted. _Second:_ The claim that the "little Stone cut from the mountain without hands," is the "_Spiritual Kingdom of Christ_"--if by that "spiritual kingdom" is meant not a real kingdom, actually existing, visible and tangible--is an assumption of the Doctor's. It is not the language of the Bible, nor is there any evidence in Scripture for believing that the "kingdom," represented by "the stone cut out of the mountain without hands," is any less a _material_ kingdom than those which preceded it. The differences between this kingdom of God and the other kingdoms of the vision are not in the kingdom being "spiritual," but in these: (1) that the kingdom which God shall set up will never be destroyed; (2) never left to another people: (3) will break in pieces and consume all other kingdoms: (4) it shall fill the whole earth; (5) and stand forever. We are warranted in the belief, however, that it will be a tangible, _bona fide_, government of God on earth, consisting of a king; subordinate officers; laws; subjects; and the whole earth for its territory--for its dominion. The coming forth of such a government, the founding of such a kingdom, is in harmony with all the hopes of all the saints, and the predictions of all the prophets who have touched upon the subject. It is the actual reign of Christ on earth with His Saints, in fulfillment of the hopes held out to them in every dispensation of the Gospel. It is to be the burden of the song of the redeemed out of every kindred, and tongue, and people, and nation, that Christ has made them unto their God kings and priests--"and we shall reign on the earth." [29] It is to be the chorus in {XXXIX} heaven--the kingdoms of this world are become the kingdoms of our Lord, and of His Christ; and He shall reign for ever and ever. [30] And the elders in heaven shall say: We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee Thy great power, and hast reigned. And the nations were angry, and Thy wrath is come, and the time of the dead, that they should be judged, and that Thou shouldst give reward unto Thy servants the prophets, and to the saints, and them that fear Thy name, small and great; and shouldst destroy them which destroy the earth. [31] And still again: Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with Him a thousand years. [32] It should be observed respecting the last passage and the one preceding it, that "the reign on earth" of the kingdom of God is connected with the resurrection of the righteous saints; so that it will be the "last days" indeed--not in the days of the Roman empire. And this reign of the saints on earth, this kingdom of God which they shall constitute shall be a reign of righteousness, but a veritable kingdom nevertheless. _Third_: The orthodox exegesis under consideration omits one important matter of fact, viz., that instead of four great dominant political powers symbolized in the image which Nebuchadnezzar saw, and which Daniel interpreted, there are five: viz., (1) The Head of Gold--Babylonish kingdom; (2) the Chest and Arms of Silver--the Medo-Persian monarchy; (3) the Brazen Belly and Thighs--the Greco-Macedonian Empire: (4) the Legs of Iron--Rome; (5) the _Feet and Toes_ mixed of _iron and clay_--the modern kingdoms and states of the world. This failure to recognize the fifth political power represented by the feet and toes of Daniel's image leads to serious errors with respect to this prophecy. It has led the theologians to assign the setting up of God's kingdom spoken of in the prophecy to the wrong period of the world's history. They say the kingdom represented by the stone cut from the mountain without hands is "the spiritual kingdom of Christ;" and that the said kingdom was set up in the days of Messiah's earthly ministry in the meridian of time. This, however, cannot be correct; for the Church which Jesus established by His personal ministry and which, it is granted, is sometimes spoken of as the Kingdom of {XL} God, was founded in the days of the Roman empire, the fourth world power of Daniel's prophecy; and at a time, too, when imperial Rome was at the very zenith of her glory and power. Whereas the terms of Daniel's prophecy require that the kingdom which God shall establish, and which was represented by the stone cut from the mountain without hands, shall be set up in the days of the fifth political world power--in the days of the kingdom represented by the pieces of iron and clay in the feet and toes of the image. The language of the prophecy on this point is: "And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom [i. e. the political power so represented, and that succeeds the fourth power or Roman empire,] shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. And as the toes of the feet were part of iron, and part of clay, * * * they [i. e., the kingdom represented by the pieces of iron and clay,] shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. And in the days of _these kings_ [not in the days of the Roman empire]--_in the days of these kings_ shall the God of heaven set up a kingdom, which never shall be destroyed." _Fourth:_ One of the peculiarities of the kingdom of God of Daniel's prophecy is, that when it is established among men it will not only never be destroyed, but "_the kingdom shall not be left to other people_." By which saying we can only conclude that when the kingdom of God shall be set up by the Lord in the last days, it will not be taken from the people to whom it shall come, and be given to, or left, to another people. But how stands it with the institution which arose from the preaching of the Gospel in the days of Messiah's earthly ministry, the church, sometimes called the kingdom of God, and the kingdom of heaven? Was it not "left to other people"? Messiah Himself said of the Jews, "Therefore say I unto you, _the kingdom of God shall be taken from you and given to a nation bringing forth the fruits thereof._" This passage comes, too, as a conclusion to the parable of the householder who let both his house and his vineyard to unworthy husbandmen, who successively beat, stoned, and slew the servants, and even the son and heir whom the master sent to collect his portion of the fruit of the vineyard. "When the Lord of the vineyard cometh, what will he do unto those husbandmen?" asked Jesus of his hearers. "He will miserably destroy these wicked men," they replied, "and will let out his vineyard unto other husbandmen, which shall render him the fruits in their season." They had pronounced judgment among themselves. The parable presented the case of the Jews to whom Jesus was speaking, exactly, and Jesus quickly made the application of the judgment--"Therefore say I unto you, The kingdom of God shall be taken from you, and given unto a nation bringing forth the fruits thereof." [33] There can be no mistaking the meaning of the parable or its application; and some years later we have Paul saying to the contradicting and blaspheming Jews of Antioch in Pisidia: "It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles. _For so hath the Lord commanded us_." [34] And so it came to pass that as Israel in those days rejected the Gospel of the kingdom which was first offered to them, so God also rejected them; and they have stood rejected to this day; smitten and trodden under food of the Gentile races, a scoff, a hiss, and a byword in every land that they have inhabited; while the kingdom of God first offered to them was left to other people, to the Gentiles, who, for a season, brought forth the fruits thereof. But the fact that the kingdom then preached to the Jews was taken from them and given to another people, is proof positive that it was not the kingdom which was to fulfill the terms of Daniel's great prophecy. _Fifth:_ Another characteristic of the kingdom of God of Daniel's prophecy is, that it will never be destroyed, but will break in pieces and consume all other kingdoms, and stand for ever. This is not true of that institution brought into existence by the preaching of Messiah and the Apostles, sometimes called the kingdom of God, but more properly the Church of Christ. Saddening as the thought may seem, the Church founded by the labors of Jesus and His Apostles was destroyed from the earth; the Gospel was perverted; its ordinances were changed; its laws were transgressed; its covenant was, on the part of man, broken; and the world was left to flounder in the darkness of a long period of apostasy from God. For the reason, then, that the institution founded by the preaching of the Apostles was destroyed in the earth, as well as for the other reasons considered, the conclusion is forced upon the mind that the Church founded by Jesus and the Apostles was not the fulfillment of Daniel's great prophecy respecting the kingdom which God promised to set up in the last days: and hence we may look for another dispensation beyond the times of the Apostles, which will culminate in subduing the kingdoms of this world and making them the kingdom of our God and His Christ, followed by that reign of righteousness and peace of which all the prophets have spoken. Having considered the Dispensation of the Meridian of Time and corrected the popular error which confounds that dispensation with the {XLII} Dispensation of the Fulness of Times, it is necessary now to consider the decline of the Christian religion. _The Announcement of the Universal Apostasy_. It is a most startling announcement with which the Prophet Joseph Smith begins his message to the world. Concerning the question, he asked God--"Which of all the sects is right, and which shall I join?" he says: "_I was answered that I must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were abomination in His sight: that those professors were all corrupt; that they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men: having a form of godliness, but they deny the power thereof._" [35] This is a tremendous arraignment of all Christendom. It charges a condition of universal apostasy from God, especially upon Christendom that was dwelling in a fancied security of being the farthest removed from the possibility of such a charge; each division of the so-called Christian Church felicitating itself with the flattering unction that its own particular society possessed the enlightened fullness of the Christian religion. While the boldness of this declaration of the young Prophet is astounding, upon reflection it must be conceded that just such a condition of affairs in the religious world is consistent with the work he, under the direction of divine Providence, was about to inaugurate. Nothing less than a complete apostasy from the Christian religion would warrant the establishment of the Church of Jesus Christ of Latter-day Saints. Of sects there were already enough in existence. Division and subdivision had already created of confusion more than enough, and there was no possible excuse for the introduction of a new Christian sect. But if men through apostasy had corrupted the Christian religion and lost divine authority to administer the ordinances of the Gospel, it was of the utmost importance that a new dispensation of the true Christian religion should be given to the world. It should also be observed at this point, that Joseph Smith, then but a boy, scarcely removed from childhood, was not himself pronouncing judgment upon the status of Christendom. It was not he who declared the sects to be all wrong, their creeds an abomination, and the professors thereof corrupt. He of all persons, both on account of his extreme {XLIII} youthfulness and his lack of general information, was among the least qualified to pronounce upon such a question. Indeed, he himself confesses his unfitness for such an office. His seeking knowledge from God upon this very question--"which of all the sects is right?" is a confession of his own inability to determine the matter. No human wisdom was sufficient to answer that question. No man in all the world was so pre-eminent as to be justified in proclaiming the divine acceptance of one church in preference to another. Divine wisdom alone was sufficient to pass judgment upon such a question; and there is peculiar force in the circumstance that the announcement which Joseph Smith makes with reference to this subject is not formulated by him nor by any other man, but is given to him of God. God has been the judge of apostate Christendom, Joseph Smith but His messenger, to herald that judgment to the world. It now becomes my melancholy task to trace through the early Christian centuries the decline of the Christian religion. By this phrase I mean that a really unchristian religion was gradually substituted for the beautiful religion of Jesus Christ; that a universal apostasy from the Christian doctrine and the Christian Church took place. So tracing the decline of Christianity, I shall establish the truth of the first great message with which the modern prophet, Joseph Smith, came to the world; and shall also prove the fact, that a necessity existed for the establishment of such a work as he claims, under God, to have founded, and of which the several volumes of this work are the detailed history. _Character of the Early Christians_. First of all, it should be remarked that the early Christians were not so far removed from the possession of the common weaknesses of humanity as to preclude the possibility of apostatizing from the Christian religion. Owing to our being so far removed from them in time, by which many of their defects are obscured, and the exaggerated celebration of their virtues, extravagant ideas of the sanctity of their lives, and the holiness of their natures have very generally obtained, whereas a little inquiry into the character of the early Saints will prove that they were very human, and men of like passions with ourselves. The mother of Zebedee's children exhibited a rather ambitious spirit, and the two brethren themselves gave much offense to their fellow Apostles by aspiring to sit one on the right hand of Jesus and the other on His left when He should come in His kingdom. [36] Even Peter, the chief Apostle, exhibited his full share of human weakness {XLIV} when he thrice denied his Lord in the presence of his enemies, through fear, and even confirmed that denial by cursing and swearing. [37] It was rather a heated controversy, too, that arose in the early Christian Church as to whether those who accepted the Christian faith were still bound to the observances of the law of Moses, and more especially to the rite of circumcision. Although there seems to have been an amicable and authoritative settlement of that question by the decision of what some learned writers have called the first general council of the Church held by the Apostles and Elders at Jerusalem, [38] yet the old difficulty broke out again and again, not only between the Jewish saints and the Gentile converts, but even among the Apostles themselves, leading to serious accusations one against another, the straining of friendship between fellow-workmen in the ministry, through criminations and recriminations. After the settlement of this very question of circumcision by the council at Jerusalem, Peter went down to Antioch and at first mingled unreservedly with both Gentile and Jewish converts without distinction, accepting both Jew and Gentile in perfect fellowship, departing entirely from the restraints placed on a Jew by the law of Moses, which rendered it unlawful for one who was a Jew to have such unrestricted fellowship with the Gentiles. But when certain ones came down from James, who resided at Jerusalem, then Peter, fearful of offending "them which were of the circumcision," suddenly withdrew his social fellowship from the Gentile converts. Other Jewish brethren did the same; Barnabas, the friend of Paul, being among the number. Whereupon Paul, as he himself testified, withstood Peter to the face, directly charging him before all the brethren with dissimulation, saying: "If thou being a Jew livest after the manner of Gentiles and not as do the Jews, why compellest thou the Gentiles to live as do the Jews?" [39] Yet this same Paul notwithstanding his loyalty to the Gentile converts on that occasion, his zeal for the decision which had been rendered by the council of the Church at Jerusalem, and notwithstanding his usually strong moral courage, subsequently showed by his conduct, that he, too, was not beyond the weakness of "becoming all things to all men;" for a short time after the incident with Peter at Antioch, when in the province of Galatia, and he desired Timothy to be his companion in the ministry, Paul took him and circumcised him, because it was well known that while his mother was a Jewess, his father was a Greek, and all this for fear of the Jews. [40] {XLV} This question continued to be a cause of contention, even after this sharp disputation at Antioch; for though the decision of the council at Jerusalem was against the contention of the Judaizing party, yet they continued to agitate the question whenever opportunity presented itself, and seemed especially to follow close upon the footsteps of Paul in his missionary journeys; and in Galatia, at least, succeeded in turning the saints of that province from the grace of Christ unto another gospel, perverting the Gospel of Christ. [41] This question continued to agitate the Church throughout the Apostolic age, and was finally settled through overwhelming numbers of Gentiles being converted, and taking possession of the Church, rather than through any profound respect for the decision of the council at Jerusalem. The withdrawal of John Mark from the ministry while accompanying Paul and Barnabas on their first mission in Asia Minor, and which withdrawal grew out of a faltering of his zeal or a misunderstanding with his companions, will be readily called to mind. [42] Subsequently, when Paul proposed to Barnabas that they go again and visit the brethren in every city where they had preached while on their first mission, a sharp contention arose between them about this same John Mark. Barnabas desired to take him again into the ministry, but Paul seriously objected; and so pronounced was the quarrel between them that these two friends and fellow yokemen in the ministry parted company no more to be united. It is just possible also that in addition to this misunderstanding about John Mark, the severe reproof which Paul administered to Barnabas in the affair of dissimulation at Antioch had somewhat strained their friendship. Turning from these misunderstandings and criminations among the leading officers of the Church, let us inquire how it stood with the members. The epistle of Paul to the church at Corinth discloses the fact that there were serious schisms among them; some boasting that they were of Paul, others that they were of Apollos, others of Cephas, and still others of Christ; which led Paul to ask sharply, "Is Christ divided? was Paul crucified for you?" [43] There were endless strifes as well as divisions among them, which caused Paul to denounce them as carnally minded. [44] Among them also was such fornication as was not named among the Gentiles, "that one should have his father's wife!" And this shameful sin had not humbled the church at Corinth, for Paul denounced them for being puffed up in the presence of such a crime, rather than having mourned over it. [45] They were in the habit of going {XLVI} to law one with another, and that before the world, in violation of the teachings of Jesus Christ. [46] They desecrated the ordinance of the Lord's Supper by their drunkenness, for which they were sharply reproved by the Apostle. [47] They ate and drank unworthily, "not discerning the Lord's body; for which cause many were sickly among them, and many slept" (that is, died). There were heresies also among them, [48] some denying the resurrection of the dead, while others possessed not the knowledge of God, which the Apostle declared was their shame. [49] It is true, this sharp letter of reproof made the Corinthian saints sorry, and sorry, too, after a godly fashion, in that it brought them to a partial repentance; but even in the second epistle, from which we learn of their partial repentance, the Apostle could still charge that there were many in the church who had not repented of the uncleanness and fornication and lasciviousness which they had committed. [50] From this second letter, also, we learn that there were many in the Church at large who corrupted the word of God; [51] that there were those, even in the ministry, who were "false prophets, deceitful workers, transforming themselves into the Apostles of Christ." [52] Of the churches throughout the province of Galatia, it is scarcely necessary to say more than we have already said concerning the invasion of that province by Judaizing Christian ministers who were turning away the saints from the grace of Christ back to the beggarly elements of the law of carnal commandments; a circumstance which led Paul to exclaim: "I marvel that ye are so soon removed from him that had called you unto the grace of Christ, unto another gospel; which is not another, but there be some that trouble you, and would pervert the Gospel of Christ." [53] That there were two distinct parties in the Church at this time, between whom bitter contentions arose, is further evidenced by the letter of Paul to the Philippians. Some preached Christ even of envy and strife, and some of good will. "The one preach Christ of contention, not sincerely," says Paul, "supposing to add affliction to my bonds: but the other of love, knowing that I am set for the defense of the Gospel." [54] "Beware of dogs," said he again to the same people; "beware of evil workers; beware of the concision." [55] "Brethren, be {XLVII} followers of me," he admonishes them, "and mark them which walk so as ye have us for an example, for many walk of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: whose end is destruction, whose God is their belly, and whose glory is their shame, who mind earthly things." [56] To the Colossians Paul found it necessary to say: "Beware lest any man spoil you through philosophy and vain deceit, after the traditions of men, after the rudiments of the world, and not after Christ. * * * * Let no man beguile you of your reward in a voluntary humility and worshiping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind." [57] But it is in Paul's pastoral letters that we get a deeper insight into corruptions threatening the early church, and even beginning to lay the foundation for that subsequent apostasy which overwhelmed it. The Apostle sent Timothy to the saints at Ephesus to represent him, that he might charge some to teach no other doctrines than those which he had delivered to them: "Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith," for some had turned aside from the commandment of charity, out of a pure heart, and a good conscience, and faith unfeigned, unto "vile jangling, desiring to be teachers of the law, understanding neither what they say nor whereof they affirm." [58] Others concerning faith had made shipwreck, of whom were Hymenaeus and Alexander, whom Paul had delivered unto Satan that they might learn not to blaspheme. [59] Others had "erred concerning the faith" and had "given heed to vain babblings, and opposition of science falsely so called." [60] In his second letter to Timothy, Paul informs him that all the saints in Asia had turned away from him, "of whom were Phygellus and Hermogenes." [61] He admonishes Timothy again to shun "profane and vain babblings," "for," said he, "they will increase unto more ungodliness, and their word will eat as doth a canker; of whom is Hymenaeus and Philetus; who, concerning the truth, have erred, saying that the resurrection is passed already, and overthrown the faith of some." [62] Demos, once a fellow-laborer with Paul, had forsaken him, "having loved this present world;" [63] and at Paul's first answer, that is, when arraigned before the court at Rome, no man {XLVIII} stood with him, but all men forsook him; he prays that God will not lay this to their charge. [64] Paul admonished Titus to hold fast to the faith, for there were many unruly and vain talkers and deceivers, especially those of the circumcision; who subverted whole houses, teaching things which they ought not, for filthy lucre's sake; and were giving heed to Jewish fables and commandments of men and turning from the truth. [65] Peter also had something to say with reference to the danger of heresies and false teachers which menaced the Church. He declared that there would be false teachers among the saints, who "privily would bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." "And many," said he, "shall follow their pernicious ways: by reason of whom the truth shall be evil spoken of. And through covetousness shall they with feigned words make merchandise of you; whose judgment now for a long time lingereth not, and their damnation slumbereth not. For if God spared not the angels that sinned, but cast them down to hell and delivered them unto chains of darkness to be reserved unto judgment"--he argued that the Lord would not spare these corrupters of the Gospel of Christ, who, like the dog, had turned again to his own vomit, and the sow who was washed to her wallowing in the mire. [66] He charged also that some were wresting the epistles of Paul, as they were some of the "other scriptures," unto their own destruction. [67] John, the disciple whom Jesus loved, also bears testimony to the existence of anti-Christs, false prophets, and the depravity of many in the early Church. "It is the last time," said he, "and as ye have heard that anti-Christ shall come, even now there are many anti-Christs, whereby we know that it is the last time;" * * * * "They went out from us * * * * that they might be manifest that they were not all of us." [68] "Try the spirits," said he, in the same epistle, "whether they are of God; because many false prophets are gone out into the world." [69] Again: "Many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver, an anti-Christ." [70] Jude also is a witness against this class of deceivers. He admonished {XLIX} the saints to "contend earnestly for the faith which was once delivered unto the saints;" "for," said he, "there are certain men crept in unawares, * * * ungodly men, turning the grace of our God into lasciviousness and denying the only Lord God, and our Lord Jesus Christ." [71] The rest of the epistle he devotes to a description of their wickedness, comparing it with the conduct of Satan, and the vileness of the inhabitants of Sodom and Gomorrah. I have not given this review of the condition of the Church of Christ in the Apostolic age with the view of establishing the idea that the Church at that time was in a complete state of apostasy; nor have I dwelt upon the weaknesses and sins of the early saints for the purpose of holding them up for contempt. My only purpose has been to dispel, first of all, the extravagant ideas that obtain in many minds concerning the absolute sanctity of the early Christians; and secondly, and mainly, to show that there were elements and tendencies existing in the early Church, even in the days of the Apostles, that would, when unrestrained by Apostolic authority and power, lead to its entire overthrow. We have no good reason to believe that there occurred any change for the better in the affairs of the Church after the demise of the Apostles, no reason to believe that there were fewer heresies or fewer false teachers, or false prophets to lead away the people with their vain philosophies, their foolish babblings, and opposition of science falsely so called. On the contrary, one is forced to believe the prediction of Paul, viz., that evil men and seducers would wax worse and worse, deceiving and being deceived; [72] for who, after the Apostles were fallen asleep, would stand up and correct the heresies that were brought into the Church, rebuke the schismatics, the false teachers and false prophets that arose to draw away disciples after them? If false teachers insinuated themselves into the Church, brought in damnable heresies by reason of which the way of truth was evil spoken of, and the pure religion of Jesus Christ corrupted even while inspired Apostles were still in the Church, it is not unreasonable to conclude that all these evils would increase and revel unchecked after the death of the Apostles. _The Rise of False Teachers_. I cannot, of course, in this introduction, enter into even a brief history of false teachers in the early Christian centuries. That of itself would be matter for a volume. I shall therefore content myself with making quotations from reliable authorities that will directly establish the fact of the rapid increase in the number of false teachers, and the {L} pernicious effects of their doctrines upon the Christian religion. It should be said before making these quotations, however, that Protestant writers are interested in maintaining that the Christian religion was perpetuated, even through the ages of apostasy, and given back to mankind by the agency of the so-called "Reformation" of the sixteenth century. Hence in their writings, when stating the corruptions of the early Church, they are especially guarded lest too strong a statement would lead to the belief that the Christian religion had been utterly subverted. Indeed, it is well known that Milner wrote his Church History--which should be regarded not so much as the history of the Church as the history of piety--to counteract the influence of Mosheim's Institutes of Ecclesiastical History, which work Milner considered too frank in its statements of perversions and abuses of religion. The Protestant writers must need set forth the theory that the Christian religion survived all the abuses and corruptions of it through ages of apostasy, else they would have no logical ground for the sixteenth century "Reformation" to stand upon. They seem not oblivious to the fact, though never mentioning it, that if the Christian religion was displaced by a paganized religion--a false religion--as is fully predicted, as we shall see later, in the New Testament prophecies, and of which the works of Protestant writers go far towards proving--then the only possible way in which the true Christian religion and the Church of Christ could be restored would be by re-opening of the heavens, and the giving forth of a new dispensation of the Gospel, together with a renewal of divine authority to preach it, and administer its ordinances of salvation. Catholics hold that there has been no great apostasy in the Church. Their theory is, that there has been a constant, unbroken, perpetuation of the Christian Church from the days of the Messiah and His Apostles until now; and that the Roman Catholic church is that very Church so perpetuated through the ages. Catholic writers admit that there have been very corrupt periods in the Church and many wicked prelates, and some vile popes; yet they hold that the Church has persisted, that the Christian religion has been preserved in the earth. With these remarks on the position of the Protestant and Catholic churches respecting their attitude on the subject of the perpetuation of the Christian religion, I proceed with the quotations promised; and, first, a passage from Neander's History of the Christian Religion and Church, on the very great difference between the writings of the Apostles and the writings of the so-called Apostolic Fathers; and the suddenness of that transition, to the disparagement of the productions of the Fathers: A phenomenon, singular in its kind, is the striking difference between {LI} the writings of the Apostles and the writings of the Apostolic Fathers, who were so nearly their contemporaries. In other cases, transitions are wont to be gradual; but in this instance we observe a sudden change. There are here no gentle gradations, but all at once an abrupt transition from one style of language to another; a phenomenon which should lead us to acknowledge the fact of a special agency of the Divine Spirit in the souls of the Apostles. After the time of the first extraordinary operations of the Holy Ghost followed by the period of the free development of human nature in Christianity; and here, as in all other cases, the beginning must be small and feeble before the effects of Christianity could penetrate more widely, and bring fully under their influence the great powers of the human mind. It was to be shown first, what the divine power could effect by the foolishness of preaching. The writings of the so-called Apostolic Fathers have unhappily for the most part, come down to us in a condition very little worthy of confidence, partly because under the name of these men, so highly venerated in the Church, writings were early forged for the purpose of giving authority to particular opinions or principles; and partly because their own writings which were extant became interpolated in subservience to a Jewish hierarchical interest which aimed to crush the free spirit of the Gospel. [73] There is no authority of scripture for the supposition made here by Dr. Neander that the extraordinary operations of the Holy Ghost were to be confined to the Apostles; the whole tenor of scripture authority is to the contrary. It is the theory of the Gospel itself, that all who receive it, and particularly its ministers, shall have the divine Spirit as a special agency working in their souls, through all time, and there is no warrant for the belief that its operations were to be confined to those who first received it and became its first ministers. Therefore, this sudden transition in the matter of excellence and trustworthiness between the writings of the Apostles and the writings of the Apostolic Fathers indicates not only a deterioration in the character of the teachers in the Church and what is taught, but more especially indicates the progress of the "mystery of iniquity" which was at work subverting the Christian religion and destroying the Church of Christ. On the question of forged books and writings mentioned in the passage from Neander, Dr. Nathaniel Lardner refers to a dissertation written by Dr. Mosheim, which shows the reasons and causes for the many forged writings produced in the first and second centuries, and then adds: "All own that Christians of all sorts were guilty of this fraud. Indeed we may say it was one great fault of the times; for truth needs no such defenses, and would blush at the sight of them." [74] Eusebius, quoting Hegesippus on the subject of false teachers and referring to the condition of the Church about the close of the first century, says: {LII} The Church continued until then [close of the first century] as a pure and uncorrupt virgin, whilst if there were any at all that attempted to pervert the sound doctrine of the saving Gospel, they were yet skulking in dark retreats: but when the sacred choir of Apostles became extinct, and the generation of those that had been privileged to hear their inspired wisdom had passed away, then also the combinations of impious errors arose by the fraud and delusions of false teachers. These also, as there were none of the Apostles left, henceforth attempted without shame, to preach their false doctrine against the gospel of truth. [75] Dr. Mosheim has the following on the same subject: Not long after the Savior's ascension, various histories of His life and doctrines, full of impositions and fables, were composed by persons of no bad intentions, perhaps, but who were superstitious, simple, and piously fraudulent; and afterwards various other spurious writings were palmed upon the world, falsely inscribed with the names of the holy Apostles. [76] This condition of things with reference to the writers in the centuries under consideration, naturally leads one to the reflection, that if there were so much of fraud, and so many forged writings, what must have been the state of the Church at this time with reference to oral teaching? We are justified in believing, I think, that bad as was the state of things with reference to the writings of these early teachers of the Church, the discourses of such as preached may be depended upon as being much worse. In this view of the case, one can readily understand that the "authority of antiquity" so generally urged as a reason for accepting the testimonies of the Fathers, that "handmaid to scripture," as "antiquity" is sometimes called, the whole body of it, written and oral, may indeed "be regarded," as Dr. Jortin remarks, "as Briarean, for she has a hundred hands, and these hands often clash and beat one another." [77] Moreover, it often happens that those who are condemned by some of these Fathers as heretics were not only censured for their heresies, but sometimes for the truths which they held. For example: Papias, a Bishop and Christian Father in the second century, is condemned by Eusebius for saying that he received from Apostolic men--meaning thereby men who were associated with the Apostles--the fact that there would be a corporeal reign of Christ on earth with the saints, after the resurrection, which would continue through a thousand years. [78] {LIII} Prodicus is censured by Clement of Alexandria for holding that men are by nature the children of Deity. [79] Marcion, besides being condemned for his many errors, is also censured by Irenaeus for believing in salvation for the dead, concerning which, it must be acknowledged, Marcion did hold peculiar views; but that is no reason why the general principle should be condemned. [80] He taught that Jesus Christ went to Hades and preached there, and brought hence all that believed on him. "The ancients," continue Irenaeus, as quoted by Lardner, "being of opinion that eternal life is not to be obtained but through faith in Jesus Christ, and that God is too merciful to let men perish for not hearing the Gospel, supposed that the Lord preached also to the dead, that they might have the same advantage with the living." He further adds, "In the language of Marcion and the fathers, hell does not necessarily mean the place of the damned; in that place is Tartarus, the place of torment, and Paradise, or the bosom of Abraham, a place of rest and refreshment. In that part of Hades Jesus found the just men of the Old Testament. They were not miserable, but were in a place of comfort and pleasure." "For Christ," he continues, "promiseth the Jews after this life, rest in Hades, even in the bosom of Abraham." This far the doctrine of Marcion is in strict agreement with the New Testament, though denounced as blasphemy by his opponent. The unfortunate part of Marcion's doctrine on this head is that he taught that Cain and the wicked of Sodom and the Egyptians, and in fact all the nations in general, though they had lived in all manner of wickedness, were saved by the Lord, but that Abel, Enoch, Noah, and the patriarchs and prophets and other righteous men who walked with God and pleased Him in their earth life, did not obtain salvation because they suspected that in the preaching of Christ in the spirit world there was some scheme of deception to lead them away from their present qualified acceptance with God, and therefore they would not come to Christ nor believe in him, for which reason, as he says, "their souls remained in hell." [81] Marcion is also condemned for believing in the eternity of matter. [82] So, too, Hermogenes is censured by Tertullian for the same cause, and for arguing that God made the world out of matter and could not have made it out of nothing. [83] And so throughout there is censure and counter censure between the orthodox and the heretics, and it is difficult at times to determine which are the orthodox and which heretics, so frequently do they change {LIV} places. Nor was there any improvement in the ages that succeeded these that have been briefly considered. The editor of Dr. Jortin's learned work on ecclesiastical history, William Trollope, on a passage of Jortin's on the early fathers, says of the fathers of the fourth century: After the counsel of Nice, [84] a class of writers sprung up, greatly inferior to their predecessors, in whatever light their pretensions are viewed. Sadly deficient in learning, prejudiced in opinion, and inelegant in style, they cannot be admitted for a moment into competition with those who were contemporary with the Apostles and their immediate successors. [85] The whole tenor of his remarks is to the effect that while the fathers of the second and third centuries, are not to be relied upon in their interpretations of scripture, were frequently deceived in opinions, and not always to be depended upon in matters of tradition, yet they were greatly to be preferred in all respects to the fathers of succeeding centuries. _The Development of False Doctrines After the Death of the Apostles_. Here, too, I shall rely very largely upon the conclusions of the learned. Dr. Lardner, referring to the development of the heresies, the seeds of which were sown in the days of the Apostles, says: Eusebius relates that Ignatius, on his way from Antioch to Rome, exhorted the churches to beware of heresies which were then springing up, and which would increase; and that he afterwards wrote his epistles in order to guard them against these corruptions, and to confirm them in the faith. This opinion that the seeds of these heresies were sown in the time of the Apostles, and sprang up immediately after is an opinion probable in itself and is embraced by several learned moderns; particularly by Vitringa, and by the late Rev. Mr. Brekel of Liverpool. [86] A certain Mr. Deacon attempted to refute the Mr. Brekel referred to by Dr. Lardner, and to maintain the purity of the Church of the first three centuries. On this Mr. Brekel observed that "If this point were thoroughly examined, it would appear that the Christian Church preserved her virgin purity no longer than the Apostolic age, at least if we may give credit to Hegesippus." Relying upon the {LV} support of the ecclesiastical history of Socrates, a writer of the first half of the fifth century, Mr. Brekel also says: "To mention the corruptions and innovations in religion of the four first centuries, is wholly superfluous; when it is so very notorious, that, even before the reign of Constantine, there sprang up a sort of heathenish Christianity which mingled itself with the true Christian religion." [87] Of the impending departure from the Christian religion immediately succeeding the days of the apostles, Dr. Neander says: Already, in the latter part of the age of St. Paul, we shall see many things different from what they had been originally; and so it cannot appear strange if other changes come to be introduced into the constitution of the [Christian] communities, by the altered circumstances of the times immediately succeeding those of St. Paul or St. John. Then ensued those strongly marked oppositions and schisms, those dangers with which the corruptions engendered by manifold foreign elements threatened primitive Christianity. [88] Dr. Philip Smith, the author of the "Students' Ecclesiastical History," in speaking of the early corruptions of the Christian religion, says: The sad truth is that as soon as Christianity was generally diffused, it began to absorb corruption from all the lands in which it was planted, and to reflect the complexion of all their systems of religion and philosophy. [89] Dean Milman, in his preface to his annotated edition of Edward Gibbon's great work, "The Decline and Fall of the Roman Empire," and commenting upon that great author's attitude respecting the Christian religion, says: If, after all, the view of the early progress of Christianity be melancholy and humiliating, we must beware lest we charge the whole of this on the infidelity of the historian. It is idle, it is disingenuous to deny or to dissemble the early depravations of Christianity, its gradual but rapid departure from its primitive simplicity and purity, still more from its spirit of universal love. It may be no unsalutary lesson to the Christian world, that this silent, this unavoidable perhaps, _yet fatal change_ shall have been drawn by an impartial, or even an hostile hand. [90] Dr. Mosheim, in his "Institutes," deals at length with the abuses which arose in the Church in the second and third centuries, which I abridge to the following, and first as to the second century: Many rites were added without necessity to both public and private {LVI} religious worship, to the great offense of good men; and principally because of the perversity of mankind who are more delighted with the pomp and splendor of external forms and pageantry than with the true devotion of the heart. There is good reason to believe that the Christian bishops purposely multiplied sacred rites for the sake of rendering the Jews and pagans more friendly to them. For both these classes had always been accustomed to numerous and splendid ceremonies, and believed them an essential part of religion. In pursuance of this policy, and to silence the calumnies of the pagans and the Jews against them--to the effect that the Christians were pronounced atheists, because destitute of temples, altars, victims, priests, and all that pomp in which the vulgar suppose the essence of religion to consist--the Christian leaders introduced many rites, that they might be able to maintain that they really had those things which the pagans had, only they subsisted under different forms. Some of these rites--justified, as was supposed, by a comparison of the Christian oblations with Jewish victims and sacrifices--in time corrupted essentially the doctrine of the Lord's supper, and converted it into a sacrifice. To add further to the dignity of the Christian Religion, the churches of the east feigned mysteries similar to those of the pagan religions; and, as with the pagans, the holy rites of the mysteries were concealed from the vulgar: "And they not only applied the terms used in the pagan mysteries to the Christian institutions, particularly baptism and the Lord's supper, but they gradually introduced also the rites which were designated by those terms." This practice originated in the eastern provinces of the empire, and thence, after the times of Adrian (who first introduced the Grecian mysteries among the Latins), it spread among the Christians of the west. "A large part, therefore, of Christian observances and institutions, even in this century, had the aspect of the pagan mysteries." In like manner many ceremonies and customs of the Egyptians were adopted. [91] Speaking of the third century the Doctor says that all the monuments of this century show that there was a great increase of ceremonies in the Church owing to the prevailing passion for the Platonic philosophy. Hence arose the public exorcisms, the multiplication of fasts, the aversion to matrimony, and the painful austerities and penances which were enjoined upon offenders. [92] _The Revolution of the Fourth Century: Constantine_. It will be observed that I have so far confined my quotations concerning the corruptions which arose in the Church to the first three centuries {LVII} of the Christian Era. I have done so purposely; and chiefly that I might show by such quotations that the forces which were to bring about the destruction of the Christian Church were active during those ages; and also because an event took place in the first part of the fourth century that culminated in the triumph of those forces. This event was the establishment of Christianity as the state religion of Rome. Constantine the Great was the emperor under whose reign this unlooked for revolution took place. He was the son of Constantine Chlorus, emperor of the West in the preceding reign, which reign he had shared with Galerius Maximianus, who ruled the East. Constantine was an "emperor born of an emperor, the pious son of a most pious and virtuous father," is the flattering announcement of his parentage on the paternal side, by his contemporary, Eusebius, the church historian; though he neglects to mention the obscure origin and humble vocation (that of inn keeper) of his mother, Helena, whom her husband repudiated when raised to the dignity of "Caesar" in the reign of Diocletian. Constantine was proclaimed emperor by the army in Britain on the death of his father at York, 306 A. D.; but civil strife raged through the empire for eighteen years, occasioned by the contending aspirants for the imperial dignity. The future patron of Christianity, however, overcame all his rivals and reigned sole monarch of Rome from 323 A. D., to the time of his death, fourteen years later. The policy of Constantine's father towards the Christians in his division of the empire, the West, had been one not only of toleration but also of friendship; and this policy the son followed from the commencement of his career as emperor. The fact of both his own and his father's friendliness toward the Church on the one hand, and the hostility of his rivals against the Church on the other, brought to him the united support of the Christians throughout the empire; and though they were not so numerous as they are frequently represented to be, yet it cannot be denied that the Christians were important factors in determining the course of events in the empire at this time, and truly they were faithful allies to Constantine, and he, on his part, neglected not to meet their anticipations of reward. A careful study of his life and character will force the conviction upon the mind that Constantine was a most suitable head for the revolution which ended by establishing a pseudo-Christianity as the state religion of the decaying empire. A professed Christian for many years, if we may believe Lactantius and Eusebius he postponed his baptism, after the fashion of his times, until the very last year of his life, in order that, purified at once from all the stains of sin by means of it, he might be sure of entering into bliss. Such the explanation of those who would defend this delay of the emperor's; but one cannot fail to {LVIII} remember that it was quite customary at this time among many professing the Christian religion to put off baptism as long as they dared that they might enjoy a life of sin, and then through the means of baptism, just before death, as by magic, obtain forgiveness. [93] On the motives that prompted Constantine's acceptance of Christianity, our historians are not agreed. According to Eusebius his conversion was brought about through seeing in the heavens a luminous cross at midday, and above it the inscription: "_By this Conquer._" This miraculous sign was supplemented on the night following by the appearance of Jesus Christ to the emperor in a dream, with the same symbol, the cross, and directed him to make it the ensign of his banners and his protection against the power of the enemy. [94] According to Theodoret the emperor was converted through the arguments of his Christian mother. [95] According to Zosimus, it was through the arguments of an Egyptian Christian bishop--supposed to be Hosius, Bishop of Corduba--who promised him absolution for his crimes, which included a number of murders, if he would but accept Christianity. [96] It is as difficult to settle upon the time of Constantine's conversion as it is the means and nature of it. Neander inclines to the opinion that he was early influenced in favor of Christianity through the example if not the teachings of his parents, who, if not fully converted to the Christian faith, were at least tolerant of it; and may be reasonably counted among that number who at least admitted Christ to the pantheon of the gods. But an act of his in 308 A. D., after the death of his father, and he himself had been proclaimed emperor of the West, shows that he was at that time still attached to the pagan forms of worship; for hearing that the Franks who had been inclined to rebellion against his government had, on his preparations to make war upon them, laid down their arms, he offered public thanks in a celebrated temple of Apollo and gave a magnificent offering to the god. [97] The story of his conversion as related by Eusebius would fix that event in the year 312 A. D.; and surely if the open vision of the luminous cross and the subsequent appearing of Christ in his dream, were realities, Constantine had sufficient grounds for a prompt and unequivocal conversion to the Christian faith. But after that, if we consider the conduct of the emperor, we shall find him, however astonishing it may seem, still attached to pagan ceremonies of worship. As late as 321, A. D., nine years after the visitation of Christ to him, we find him accused of artfully balancing the hopes and fears of both his pagan and Christian {LIX} subjects by publishing in the same year two edicts; the first of which enjoined the solemn observance of Sunday; and the second directed the consultation of the Haruspices [98]--the soothsayers of the old pagan religion. Of this circumstance, Neander, who is disposed to palliate the conduct of Constantine as far as possible, after intimating that this lapse might be accounted for on the grounds of state policy, says, "Yet the other hypothesis, viz., that Constantine had actually fallen back into heathen superstitions may indeed be regarded as the more natural." [99] Five years after his supposed miraculous conversion "we find marks of the pagan state religion upon the imperial coins." [100] "A medal was struck," says Dr. John W. Draper, doubtless referring to the same thing, "on which was impressed his [Constantine's] title of 'God,' together with the monogram of Christ." "Another," he continues, "represented him as raised by a hand from the sky while seated in the chariot of the Sun. But more particularly the great porphyry pillar, a column one hundred and twenty feet in height, exhibited the true religious condition of the founder of Constantinople. The statue on its summit mingled together the Sun, the Savior, and the Emperor. Its body was a colossal image of Apollo, whose features were replaced by those of Constantine, and around the head, like rays, were fixed the nails of the cross of Christ recently discovered in Jerusalem." [101] While on the day Constantinople was formally made the capital of the empire, he honored the statue of Fortune with his gifts. In view of all these acts, ranging as they do over the greater part of the first Christian emperor's life, and through many years after his supposed conversion, I think Gibbon is justified in his remarks upon this part of Constantine's conduct: "It was an arduous task to eradicate the habits and prejudices of his education, to acknowledge the divine power of Christ, and to understand that the truth of _his_ revelation was incompatible with the worship of the gods." [102] Turning from the consideration of the equivocal conduct of the emperor to his character, we have a subject about which there is less disagreement among authorities; for even Christian apologists are compelled to admit the wickedness of this first Christian emperor. "Relying with presumptuous confidence," says Neander, "on the great things which God had done, through him, for the advancement of the Christian Church, he found it easy to excuse or extenuate to his conscience many a wrong deed, into which he had suffered himself to be betrayed by {LX} ambition, the love of rule, the arbitrary exercise of power, or the jealousy of despotism." [103] "It is indeed true that Constantine's life was not such as the precepts of Christianity required," Dr. Mosheim remarks, but softens the statement against the emperor by saying that, "It is but too notorious that many persons who look upon the Christian religion as indubitably true and of divine origin, yet do not conform their lives to all its holy precepts." [104] Dr. Lardner, after drawing a most favorable outline of Constantine's person and character, and citing the flattery of contemporary panegyrists as a description of the man, says: "Having observed these virtues of Constantine, and other things, which are to his advantage; a just respect to truth obligeth us to take notice of some other things, which seem to cast a reflection upon him." [105] And then in the most naive manner he adds: "Among these, one of the chief is putting to death so many of his relatives!" He enumerates the victims of the first Christian emperor as follows: "Maximilian Herculius, his wife's father; Bassianus, husband of his sister Anastasia; Crispus, his own son; Fausta, his wife; Licinius, husband of his sister Constantia; and Licinianus, or Licinius the younger, his nephew, and son of the forementioned Licinius." [106] The last named victim was a mere lad when put to death, "not more than a little above eleven years of age, if so much," is Dr. Lardner's own description of him. Fausta was suffocated in a steam bath, though she had been his wife for twenty years and mother of three of his sons. It should be remembered that this is the list of victims admitted by a most learned and pious Christian writer, not a catalogue drawn up by pagan historians, whom we might suspect of malice against one who had deserted the shrines of the ancient gods for the faith of the Christians. But this rather formidable list of murdered victims admitted by Dr. Lardner, shakes not his faith in the goodness of the first Christian emperor. Some of these "executions" he palliates, if not justifies, on the ground of political necessity; and others on the ground of domestic perfidy; though he almost stumbles in his efforts at excusing the taking off of Crispus, the emperor's own son; Fausta, his wife; and the lad Licinius. "These are the executions," he says, "which above all others cast a reflection upon the reign of Constantine; though there are also hints of the death of some others about the same time, with whom Constantine had till then lived in {LXI} friendship." [107] After which the Doctor immediately adds--in the very face of all the facts he adduces, and after reciting the condemnation of both heathen and Christian writers of some of these murders--the following: "I do by no means think that Constantine was a man of a cruel disposition; and therefore I am unwilling to touch upon any other actions of a like nature: as his making some German princes taken captive, fight in the theatre; and sending the head of Maxentius to Africa, after it had been made a part of Constantine's triumphal entry at Rome." When one finds a sober Christian writer of the eighteenth century who can thus speak of Constantine; and further remembers that to this day a priest of the Greek church seldom mentions the name of the "imperial saint," without adding the title, "_Equal to the Apostles_;" one is not surprised that while he lived, and at his court a Christian bishop could be found who "congratulated him as constituted by God to rule over all, in the present world, and destined to reign with the son of God in the world to come." [108] Or that Eusebius, who is spoken of as one of the best bishops of the imperial court, "did not scruple for a moment to ascribe to the purest motives of a true servant of God all those transactions into which the emperor, without evincing the slightest regard to truth or to humanity, had suffered himself to be drawn by an ambition which could not abide a rival, in the struggle with Licinius; when he represents the emperor, in a war which, beyond a doubt, had been undertaken from motives of a purely selfish policy, as marshalling the order of the battle, and giving out the words of command by divine inspiration bestowed in answer to his prayer." [109] Enough of this. Let us look no longer at this first of the Christian emperors through the eyes of churchmen seeking to extol his virtues and hide his crimes, all for the honor of the Church. So odious had he become in Rome for his many murders that a pasquinade which compared his reign to that of the detested Nero was nailed to the palace gates. "The guilty emperor," says one, "in the first burst of anger, was on the point of darkening the tragedy, if such a thing had been possible, by a massacre of the Roman populace who had thus insulted him." His brothers were consulted on this measure of vengeance, however, and the result of their counsel was a resolution to degrade Rome to a subordinate rank, and build a metropolis elsewhere, and hence the new capital of the empire rose on the shores of the Bosphorus. Reflecting upon the career of Constantine from the days of his young manhood, which had in it something of the quality that makes the successful leader of men, to the time when he fell under the influence of the false priests of a corrupted religion, Draper says: {LXII} From the rough soldier who accepted the purple at York, how great the change to the effeminate emperor of the Bosphorus, in silken robes stiffened with threads of gold, a diadem of sapphires and pearls, and false hair, stained of various tints; his steps stealthily guarded by mysterious eunuchs flitting through the palace, the streets full of spies, and an ever watchful police! The same man who approaches us as the Roman imperator retires from us as the Asiastic despot. In the last days of his life he put aside the imperial purple, and, assuming the customary white garments, prepared for baptism, that the sins of his long and evil life might all be washed away. Since complete purification can thus be only once obtained, he was desirous to procrastinate that ceremony to the last moment. Profoundly politic, even in his relations with heaven, he thenceforth reclined on a white bed, took no further part in worldly affairs, and, having thus insured a right to the continuance of that prosperity in a future life which he had enjoyed in this, expired. [110] And so Gibbon: The sublime theory of the gospel had made a much fainter impression on the heart, than on the understanding, of Constantine himself. He pursued the great objects of his ambition through the dark and bloody paths of war and policy; and, after the victory, he abandoned himself, without moderation, to the abuse of his fortune. Instead of asserting his just superiority above the imperfect heroism and profane philosophy of Trajan and the Antonines, the mature age of Constantine forfeited the reputation which he had acquired in his youth. As he gradually advanced in the knowledge of truth, he proportionately declined in the practice of virtue; and the same year of his reign in which he convened the council of Nice, was polluted by the execution, or rather murder of his eldest son [Crispus]. * * * * At the time of the death of Crispus, the emperor could no longer hesitate in the choice of religion; he could no longer be ignorant that the church was possessed of an infallible remedy, [baptism] though he chose to defer the application of it till the approach of death had removed the temptation and danger of a relapse. * * * * The example and reputation of Constantine seemed to countenance the delay of baptism. Future tyrants were encouraged to believe that the innocent blood which they might shed in a long reign would instantly be washed away in the waters of regeneration; and the abuse of religion dangerously undermined the foundations of moral virtue. [111] Such, then, was the first Christian emperor. He uplifted "Christianity" from the condition of a persecuted religion, and made it the state religion of Rome; and also provided means for its wider acceptance. If for this it shall be claimed, as it is, that much in his evil life should be overlooked, it would still be pertinent to ask whether his acts in connection with Christianity did not debase rather than exalt it; and if his provisions for its wider acceptation did not tend rather to the corruption of what remained true in the Christianity then extant, than to the establishment of true religion. {LXIII} _Christianity made a Persecuting Religion_. The edict of Milan, by which was intended no more than the establishment of religious liberty in the empire, and which was issued in 313 A. D., by Constantine and his colleague, Licinius, was well enough. Freedom to teach and practice the truth is all the Christian church could ask or expect. Had he stopped here, his action in this particular would have met with universal applause. But he went beyond this. He not only protected the Christians by his laws, but prohibited by express edicts the free exercise of religion to the pagans. His proscriptions were mild at first, going no further than to prohibit soothsaying and divination in private houses or anywhere in secret. Later, however, if we may believe the words of Eusebius, he placed the pagan religion under the ban of the laws. Eusebius says: The emperor proceeded to act with great vigor, gave the government of the provinces chiefly to Christians, and when any Gentiles were made governors they were prohibited to sacrifice. Which law comprehended not only presidents of provinces but also higher officers, and even the praetorian praefects. If they were Christians, they were required to act according to their principles. If they were otherwise disposed, still the practice of idolatrous rites were forbidden. * * * * And soon after that were two laws published, at one and the same time, one prohibiting the detestable rites of idolatry hitherto practiced in cities and country places; and that for the future none should erect statues to the gods, nor perform the vain arts of divination, nor offer up any sacrifices. The other law was for enlarging Christian oratories and churches, or for rebuilding them more grand and splendid. [112] When contrasting the course of the first Christian emperor with the pagan emperors, Eusebius says, "They commanded the temples to be magnificently adorned; he demolished them to the foundation, especially such as were most respected by superstitious people." [113] Later he expressly says that throughout the whole Roman empire, the doors of idolatry were shut to the commonalty and to the soldiery, and that "every kind of sacrifice was prohibited." Again he says, that there were several laws published for these purposes, forbidding sacrifices, divinations, raising statues, and the secret mysteries or rites of initiation. And he says further, that "in Egypt a sort of priesthood, consecrated to the honor of the Nile, was entirely suppressed." [114] I am not unmindful that some respectable authorities question if Constantine really departed from the policy of toleration announced in his edict of Milan; and that even Gibbon is inclined to believe in his toleration of {LXIV} paganism. The statement here made by Eusebius, the contemporary and biographer of Constantine, however, together with reference to the edicts of suppression quoted by his son Constans in the succeeding reign, and which is quoted by Lardner, [115] establishes beyond question the policy of intolerance of Constantine toward paganism. Especially when what Eusebius has said is supplemented by the fact that the emperor destroyed a number of heathen temples, and peremptorily ordered the closing of the others. Among the heathen temples destroyed was one at Aegae, in Cilicia, erected to Aesculapius, celebrated for the number of sick that had been healed there, and held in high esteem by men of the better class among the pagans and philosophers. It is said that by its destruction and the public exhibition of certain images of the gods, many tricks of the priests were exposed and became objects of sport to the populace. [116] But while this may have been the conduct of some insincere pagans, those who remained heathens, as LeClerc has well said, "were no doubt extremely shocked at the manner in which the statues of their gods were treated; and could not consider the Christians as men of moderation. For, in short, those statues were as dear to them, as anything, the most sacred, could be to the Christians." [117] Eusebius taunted the philosophers about the destruction of the temple, without any interference on the part of the god to whom it had been erected, apparently all unmindful of the fact that just such taunts had been hurled at the Christian martyrs in the days that the "kingdom of God suffered violence, and the violent took it by force." "Had not Eusebius," remarked Lardner, "often heard with his own ears, and read in the history of ancient martyrs, the insults and triumphs of the heathens over the Christians, that they professed themselves the worshipers of the great and only true God, and yet everybody, that pleased, was able to molest and destroy them, as he saw good?" [118] The zeal of Christian writers has done all in its power to excuse or palliate the conduct of Constantine in his acts for the suppression of the pagan religion and worship; but after all is said by his apologists that can be said; after every allowance is conceded for the times in which he lived, and the previous conduct of the pagans through two centuries of violence towards the Christians, the fact remains that the first Christian emperor did by his edicts put the ancient religion of the empire under the ban of the law, and by acts of violence destroyed some of its temples and closed the rest by imperial decree, that the pagan gods might not be worshiped; and this, doubtless, with the approval--and it would not {LXV} be difficult to believe, under all the circumstances, at the suggestion--of Christian bishops who thronged his court. On the foundation of intolerance thus laid by him, others hastened to build. In the succeeding reign, among the first laws enacted was this one against pagan sacrifices: Let superstition cease; let the madness of sacrificing he abolished. For whoever shall presume contrary to the constitution of our father, a prince of blessed memory, and contrary to this command of our clemency, to offer sacrifices, let a proper and convenient punishment be inflicted, and execution presently done upon him. [119] This edict was supplemented a few years later [120] by the following edict: It is our pleasure that in all places and in all cities, the temples be immediately shut, and carefully guarded that none may have the power of offending, It is likewise our pleasure, that all our subjects should abstain from sacrifices. If any one should be guilty of such an act, let him feel the sword of vengeance; and after his execution, let his property be confiscated to the public use. We denounce the same penalties against the governors of the provinces, if they neglect to punish the criminals. [121] It is not necessary to pursue the subject much further. It will be sufficient to say that during the fourth century, by following the policy of suppression inaugurated by this first Christian emperor, Christianity was changed from a persecuted to a persecuting religion. Without restraint from the ecclesiastical authorities, the Christian emperors issued edicts against the pagan religion, proscribed its followers, destroyed its temples, and confiscated its property to the uses of the rival religion. Even Neander, speaking of this revolution, and constrained as he is to say all that he can for the honor of the Christian Church, is compelled to admit that "the relation of things had become reversed. As in former times the observance of the pagan ceremonies, the religion of the state, had appeared in the light of a civil duty, and the profession of Christianity in that of a crime against the state; so now it was the case, not indeed that the outward profession of Christianity was commanded as a universal civil duty, for against this the spirit of Christianity too earnestly remonstrated; but that the exercise of the pagan religion was made politically dangerous." [122] In the pages of this eminent Christian historian one may read that before the close of the century which witnessed the elevation of Christianity to the dignity of the state religion of the empire, wild troops of Christian monks were undertaking campaigns, especially in the country, for the destruction of the {LXVI} heathen temples in which sacrifices were alleged to have been performed; of bishops who not only superintended the destruction of heathen temples at the head of bands of soldiers and gladiators, but paraded through the streets of the cities the symbols of the heathen faith, provoking civil conflicts which Christian emperors did not hesitate to take advantage of for the more complete suppression of paganism. [123] Meantime a pagan apologist, Libanius, arises to plead the cause of religious toleration, and in the course of his address to the Christian emperor, Theodosius, he puts to shame the Christianity then in vogue, by showing the emperor how far the Church had departed from the spirit of the Christian religion, by saying: "Force is said not to be permitted, even according to the laws of your own religion: persuasion is said to be praised, but force condemned by them. Why then, do you wreak your fury against the temples, when this surely is not to persuade, but to use force? Thus, then, it is plain you would transgress even the laws of your own religion." [124] Lardner calls attention to the fact that as under pagan emperors previous to Constantine Christianity had been in a state of persecution, so now, after Constantine, he proceeds to show that paganism under Christian emperors was all along in a state of persecution--"However, I would hope, not so severe and vigorous as that of the Christians in the foregoing period of near three hundred years." [125] And so LeClerc, as quoted by Lardner: Thus it was that the Christians continued to return to the pagans what they had suffered from them during the first three centuries, instead of gaining them by patience and mildness, which they had so much recommended when they were the weakest. This conduct was proper to make the pagans more obstinate, by teaching them that the Christians affected to speak of humanity and moderation from interest only, and not from a principle of religion as they pretended. At least it is certain, that thereby they lost the right to complain of the manner in which the pagans had treated them in times past, or to boast of the mildness of their religion, which they effectually disparaged by those persecutions. * * * Nor ought we to imagine that the penalties laid by Christians upon the pagans were light. If a sacrifice was offered in a private place, with the knowledge of the proprietor, the place was confiscated; if not, they were to pay a fine of twenty pounds of gold, as much as if it had been done in a temple; and in some cases the penalty of death was appointed. We may look into the oration of Libanius for the temples, where that orator sustains the same character before Theodosius as the Christians had formerly done before pagan emperors. I must acknowledge that this phenomenon, if I may so call it, gives me pain: for I could wish that they who defended the {LXVII} truth had preserved to themselves the honor of being the only persons that were persecuted for religion. [126] _Persecution of "Heretics_." Once started upon the policy of suppressing by force those of a different religion, Christianity did not stop with the persecution of the pagans; bad and un-Christian as that was, still more serious results occurred from the persecutions inflicted upon so-called heretics in the Church, by those who were considered orthodox. It is true that there were heretics in the Church before the days of Constantine; much progress had been made in the matter of paganizing Christianity, and more or less of intolerance was manifested by Christian sects towards one another; but it was the policy and example of this first Christian emperor that laid the real foundation for that monument of shame and disgrace to the Christian name which rises upon the plains of Christian discord and strife and war waged against heretics in the name and for the glory of Christ. It is this which constitutes the most melancholy page of ecclesiastical history. In his office of supreme pontiff in the old pagan religion, which he held by virtue of being emperor of Rome, Constantine may naturally have supposed that the supreme headship of the religion he had protected and the Church he had elevated fell to him for the same reason; and with it the right to reconcile differences, compose factions, and determine what should be the orthodox faith. At any rate we find him acting somewhat in this capacity. When contending church parties appealed to him, he at first was indifferent to their disputes, and tried to shame them into harmony by referring to the conduct of the Greek philosophers, who never discussed difficult questions before ignorant multitudes; who could "maintain their arguments without losing their temper; and assert their freedom without violating any friendship." [127] His efforts at reconciling the differences that arose among Christians over what is known as the Arian controversy were of no avail; and after six years of bitter strife, the emperor summoned the bishops of the Church to Nicea in Bithynia. After long deliberation Arianism was condemned, and orthodox Christianity was established by decree of the council, ratified by the emperor, to which all Christians must conform. Those who resisted the divine judgment of the synod must prepare themselves for immediate exile. [128] How effectual the argument, "belief or banishment," even among the bishops at the council, was, may be determined from the fact that "the opposition to the decision of the council was almost {LXVIII} instantly reduced from seventeen to two." [129] In his zeal to enforce orthodoxy the emperor forgot his former moderation, and in 326 A.D.--the year following the council of Nicea--he issued a general edict against heretics, in which, after condemning his own past forbearance as occasioning men's being seduced, he says to the various heretical parties: Wherefore, since this your pernicious wickedness is no longer to be endured, we by this present law command you, that you no more presume to meet together. And we have given orders that all those places where you are wont to hold assemblies should be taken away. Yea, our concern for this matter is such, that we not only forbid you to assemble to any public place; but we likewise forbid all assemblies of your foolish superstition in private houses, and in all private places whatever. All of you, therefore, who have any sincere love of truth, come to the Catholic church. And that this remedy may have its full effect, we ordain that all your superstitious conventicles, I mean oratories of all heretics, if it be fit to call such houses oratories, be forthwith taken away, and without any opposition delivered to the Catholic church: and that the rest of your places be adjudged to the public. [130] "Thus the dens of heretics were laid open by the imperial edict," exultantly exclaims Eusebius, the Christian bishop, "and the wild beasts, the ring leaders of their impiety, were scattered." [131] And thus was the paganized Christian church launched upon that career of persecution of heretics within the church, as well as upon the policy of persecuting those of a different religion; a policy that has filled the world with religious wars, and deeds of cruelty which would better become the reign of a Nero than Christian rulers of Christian nations. It is a terrible arraignment which Gibbon draws against apostate Christendom in the concluding paragraph of his review of the persecutions which had been endured by the followers of Christ in the Christian centuries preceding Constantine. He says: We shall conclude this chapter by a melancholy truth, which obtrudes itself on the reluctant mind; that, even admitting, without hesitation or inquiry, all that history has recorded, or devotion has feigned, on the subject of martyrdoms, it must still be acknowledged that the Christians, in the course of their intestine dissensions, have inflicted far greater severities on each other than they have experienced from the zeal of infidels. During the ages of ignorance which followed the subversion of the Roman empire in the west, [132] the bishops of the imperial city extended their dominion over the laity as well as clergy of the Latin church. The {LXIX} fabric of superstition which they had erected, and which might long have defied the feeble efforts of reason, was at length assaulted by a crowd of daring fanatics, who, from the twelfth to the sixteenth century, assumed the popular character of reformers. The church of Rome defended by violence the empire which she had acquired by fraud; a system of peace and benevolence was soon disgraced by proscriptions, wars, massacres, and the institution of the holy office; and as the reformers were animated by the love of civil as well as religious freedom, the Catholic princes connected their own interest with that of the clergy, and enforced by fire and sword the terror of spiritual censures. In the Netherlands alone more than one hundred thousand of the subjects of Charles the Fifth are said to have suffered by the hand of the executioner; and this extraordinary number is attested by Grotius, a man of genius and learning, who preserved his moderation amidst the fury of contending sects, and who composed the annals of his own age and century, at the time when the invention of printing had facilitated the means of intelligence and increased the danger of detection. If we are obliged to submit our belief to the authority of Grotius, it must be allowed that the number of protestants who were executed in a single province and a single reign far exceeded that of the primitive martyrs in the space of three centuries, and of the Roman empire! [133] Both Guizot and Milman, eminent Christian scholars, annotated the work of Edward Gibbon, the former in French, the latter in an English edition; and at every point where they could modify a statement or soften a passage apparently unjust to Christianity, they did so; but in the presence of the important and terrible passages just quoted, they remained absolutely silent! Nor has any other Christian writer since their day, so far as I know, attempted to contradict the statement of Mr. Gibbon. It is proper to say, however, that in a note Mr. Gibbon himself cites the fact that Fra Paola, an Italian writer, places the number of Belgic martyrs at fifty thousand, but even that computation would still leave the conclusion of Mr. Gibbon's reflections unimpaired. The circumstance of the Church elevated by Constantine becoming a persecuting Church is a strong evidence of its paganized state; for the true Christian religion is not a persecuting religion; the true Church of Christ is not a persecuting Church. When the Samaritans would not receive the Messiah, some of the Apostles would have them consumed by fire from heaven; but the Master turned and rebuked them, saying, "Ye know not what manner of spirit ye are of. For the Son of man is not come to destroy men's lives, but to save them." [134] It is true that Messiah said: "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be {LXX} they of his own household." [135] This, however, is but a prediction of the effect of the proclamation of the Gospel, not an authorization to force the acceptance of Christianity by the sword; nor does it authorize the Church to invoke the arm of the civil authority to execute by force her doctrinal decrees. The Gospel of Jesus Christ, it is true, did not bring peace, but a sword; the sword, however, was found in the hands of those who rejected the Gospel, not in the hands of those who accepted and preached it. And when the Church departed so far from the spirit of Christ that she grasped the sword in her own hands, or dictated the civil authority to wield it in her behalf, and that became the policy of the Church, the adoption of that policy proclaimed her apostate condition to the world, in a manner to be known and read of all men. _Christianity Before and After Constantine_. I think sufficient has been said to justify the belief that the reign of Constantine marks the period when the paganization of Christianity had become complete. I do not mean by this that there is any particular date which one may set down to show that here true Christianity ceases, and there apostate Christianity begins; which is a point frequently insisted upon by those who contend for the unbroken perpetuity of Christianity from the days of Messiah. They demand to know on what night it was that the whole collection of Christians, of different nationalities and languages, went to bed sound in the Christian faith, to awake the next morning all pagans. [136] I claim no such sudden revolution brought about the apostasy which I am sure took place. We have seen by what has already been said, that even in the time of the Apostles there was a tendency on the part of the Christians to depart from the religion of Jesus Christ; that after the days of the Apostles there was a steady increase in the number and influence of false teachers; an insidious introduction of heresies; a multiplication of rites and ceremonies well known in the pagan celebration of religious mysteries, but entirely foreign to the Gospel; and an amalgamation of pagan doctrines with Christian principles. It remains to be shown that there was a steady increase of immorality among the professing Christians; a marked loss of spirituality; a rapid growth of pride and worldliness on the part of Christian bishops and other church leaders; and at last, an utter departure from the true and living God and Jesus Christ whom He had sent, and the establishment of a system in its place, as debasing to men as it was dishonorable to God. Taking then the reign of Constantine as the period beyond which the {LXXI} true religion of Christ did not extend, nor the true Church of Christ exist, let us consider Christianity before his reign and after it. Here I shall ask the reader to take into account as part of the consideration of Christianity previous to Constantine what I have already set before him in this introduction concerning the tendency to division and heresies which existed in the Church in the days of the Apostles; and also those quotations I have made from eminent Christian authorities, which give evidence of the early corruption of Christianity, and which too plainly testify that it was in a state of steady decline through the second and third centuries, until it was fit only for such enthronement as a Constantine could give it, when he made it the state religion of a corrupt empire hastening to its decay. If the reader will do this, it will obviate the necessity of my referring to these matters again. _Decline in Moral and Spiritual Living Among Christians_. It will be conceded that the Gospel of Jesus Christ commands a very high order of moral and spiritual living, and that the Apostles enjoined this moral law upon the early saints as essential to the favor of God. Others also after the days of the Apostles, followed in the same admonition, and indeed the sharp contrast that existed between the lives of converts before and after their acceptance of Christianity was a matter of pride not only to St. Paul, [137] but to Justin Martyr of the second century, who, in reference to the change produced in the lives of Christian converts, said: We who were once slaves of lust, now have delight only in purity of morals; we, who once practiced arts of magic, have consecrated ourselves to the Eternal and Good God; we, who once prized gain above all things, give even what we have to the common use, and share it with such as are in need; we, who once hated and murdered one another, who on account of differences of customs would have no common hearth with strangers, do now, since the appearance of Christ, live together with them; we pray for our enemies; we seek to convince those that hate us without cause, so that there may order their lives according to Christ's glorious doctrine and attain to the joyful hope of receiving like blessings with us from God, the Lord of all. [138] It was not long, however, before there was a marked departure from this high moral level among the Christians. In tracing that decline I shall use chiefly the History of the Church by Joseph Milner, published in 1794. My reason for doing so is as follows: I have already stated in this writing, that Milner wrote what some regard as his "great history of the Church," to counteract the influence of Dr. Mosheim's splendid "Institutes of Ecclesiastical History," which is evidently by some {LXXII} regarded as too much a history of the perversions and abuses of religion. Milner plainly informs his readers that he intends to write the history of those only who have been real, not nominal, Christians, irrespective of the external Church to which they belonged, proceeding upon the theory that these good men constitute the Church of Christ. His history, in other words, is a history of piety, not of the Church. It will be his purpose therefore to exalt the morality of the Christians in all ages; and I quote his work respecting the moral deteriorations of the Christians that I may not be charged with quoting authorities who some think have made too much of Christian shortcomings. Milner says that a gloomy cloud, concerning moral conditions, hung over the close of the first century, and proceeds to argue that the first impressions made by the effusions of the spirit are the strongest; that human depravity overborne for a time arose afresh, particularly in the next generation, and hence the disorders of schisms and heresies in the Church. Neander does not agree with the philosophy of Milner. He says, "Christianity, since it first entered human nature, has operated, wherever it has struck root, with the same divine power for sanctification; and this divine power cannot be weakened by the lapse of ages. In this respect, therefore, the period of the first appearance of Christianity could have no advantage over any of the following ages of the Christian Church." [139] And he follows this declaration with a statement, that the change which Christianity produced in the lives of those who accepted it appeared so strongly marked by the contrast it presented with what they had previously been when pagans. The correctness of the philosophy I shall leave these two great Christian authorities to settle between themselves. I am concerned more particularly with the facts in the case. In consequence of the prominence that has been given to the persecutions of the Christians during the first three centuries, the impression very extensively prevails that the early Christian Church was constantly under the hard pressure of continuous and relentless persecutions. This, however, is not the case. There were many periods of peace granted to the Christians. Indeed their periods of persecution were only occasional, and it is a question if these periods of peace were not more detrimental to Christianity than the seasons of persecution. Milner, under the authority of Origen, says that the long peace granted the Church in the third century, during the reign of the several emperors, from about 260 A. D., to the opening of the fourth century, produced a great degree of luke-warmness and religious indecorum. "Let the reader," he says, "only notice the indifference which Origen here describes and the conduct of Christians both in the first and second centuries, and {LXXIII} he will be affected with the greatness of the declension." Then he quotes Origen: "Several come to church only on solemn festivals, and then not so much for instruction as diversion. Some go out again as soon as they have heard the lecture, without conferring or asking the pastors questions. Others stay not till the lecture is ended, and others hear not so much as a single word, but entertain themselves in a corner of the church." [140] Coming to the middle of the third century, just previous to that severe persecution inaugurated by the emperor Decius, and speaking of Cyprian, Bishop of Carthage, Milner exclaims: "A star of the first magnitude, when we consider the time in which he lived! Let us recreate ourselves with the contemplation of it. We are fatigued with hunting for Christian goodness, and we have discovered but little and that little with much difficulty. We shall find Cyprian to be a character who partook indeed of the declensions which we have noticed and lamented, but who was still far superior, I apprehend, in real simplicity and piety, to the Christians of the East." [141] This same Cyprian, in which Milner delights, speaking of the effects of the long peace upon the Church which preceded the Decian persecution, says: Each had been bent on improving his own patrimony, and had forgotten what believers had done under the Apostles, and what they ought always to do. They were brooding over the arts of amassing wealth; the pastors and the deacons each forgot his duty; works of mercy were neglected, and discipline was at the lowest ebb; luxury and effeminacy prevailed; meritricious arts in dress were cultivated; fraud and deception practiced among brethren. Christians would unite themselves in matrimony with unbelievers; could swear, not only without reverence but without veracity. With haughty asperity they despised their ecclesiastical superiors; they railed against one another with outrageous acrimony, and conducted quarrels with determined malice. Even many bishops, who ought to be guides and patterns to the rest, neglected the peculiar duties of their stations, gave themselves up to secular pursuits. They deserted their places of residence and their flocks; they traveled through distant provinces in quest of pleasure and gain; gave no assistance to their needy brethren, but were insatiable in their thirst of money. They possessed estates by fraud and multiplied usury. What have we not deserved to suffer for such conduct? Even the divine word hath foretold us what we might expect: "If his children forsake my law and walk not in my judgments, I will visit their offenses with the rod and their sins with scourges." These things had been denounced and foretold, but in vain. Our sins had brought our affairs to that pass, that because we had despised the Lord's directions, we were obliged to undergo a correction of our multiplied evils and a trial of our faith by severe remedies. [142] {LXXIV} Referring to the long reign of peace in the closing decade of the third century, Milner says: This new scene [the toleration of Christianity by a pagan government] did not prove favorable to the growth of grace and holiness. In no period since the Apostles was there ever so great a general decay as in this. Not even in particular instances can we discover during this interval much of lively Christianity. [143] Here I drop Milner to take up Eusebius, who was an eye witness of the moral declension among the Christians previous to the last great pagan persecution under the emperor Diocletian. Referring to the long period of peace which the Church had enjoyed--a period of forty years--he says: But when, by reason of excessive liberty, we sunk into negligence and sloth, one envying and reviling another in different ways, and we were almost, as it were, upon the point of taking up arms against each other with words as with darts and spears, prelates inveighing against prelates, and people rising up against people, and hypocrisy and dissimulation had arisen to the greatest height of malignity, then the divine judgment, which usually proceeds with a lenient hand, whilst the multitudes were yet crowding into the Church, with gentle and mild visitations began to afflict the episcopacy; the persecution having begun with those brethren in the army. But as if destitute of all sensibility, we were not prompt in measures to appease and propitiate the Deity; some indeed like atheists, regarding our situation as unheeded and unobserved by a Providence, we added one wickedness and misery to another. But some that appeared to be our pastors deserting the law of piety, were inflamed against each other with mutual strifes, only accumulating quarrels and threats, rivalship, hostility and hatred to each other, only anxious to assert the government as a kind of sovereignty for themselves. [144] Here I shall avail myself of some reflections upon this condition which I have elsewhere expressed; [145] Let it be remembered that what is said in the foregoing quotation is from a writer contemporary with the events, and who says, in the very chapter following the one from which I have just quoted, that it was not for him to record the dissensions and follies which the shepherds of the people exercised against each other before the persecution. He also adds: "We shall not make mention of those that were shaken by the persecution, nor of those that suffered shipwreck in their salvation, and of their own accord were sunk in the depths of the watery gulf." [146] Then in his Book of Martyrs, referring to events that occurred between the edicts ordering the persecution, he says: "But the events that occurred in the intermediate times, besides {LXXV} those already related, I have thought proper to pass by; I mean more particularly the circumstances of the different heads of the churches, who from being shepherds of the reasonable flocks of Christ, that did not govern in a lawful and becoming manner, were condemned by divine justice, as unworthy of such a charge, to be the keepers of the unreasonable camel, an animal deformed in the structure of his body; and condemned further to be the keepers of the imperial horses. * * * * Moreover, the ambitious aspirings of many to office, and the injudicious and unlawful ordinations that took place, the divisions among the confessors themselves, the great schisms and difficulties industriously fomented by the factions among the new members, against the relics of the Church, devising one innovation after another, and unmercifully thrusting them into the midst of all these calamities, heaping up affliction upon affliction. All this, I say, I have resolved to pass by, judging it foreign to my purpose, wishing, as I said in the beginning, to shun and avoid giving an account of them." [147] Hence, however bad the condition of the Church is represented to be by ecclesiastical writers, we must know that it was still worse than that; however numerous the schisms; however unholy the ambition of aspiring prelates; however frequent and serious the innovations upon the primitive ordinances of the Gospel; however great the confusion and apostasy in the Church is represented to be; we must know that it is still worse than that, since the Church historians contemporaneous with the events refused to record these things in their fulness, lest it should prove disastrous to the Church; just as some of our modern scholars professing to write Church history express their determination to close their eyes to the corruption and abuses which form the greater part of the melancholy story of ecclesiastical history, for fear that relating these things would make it appear that real religion scarcely had any existence. [148] I shall say no more upon the matter of moral declensions among Christians, except this: If there was such moral declensions among Christians as is represented by the foregoing high authorities on Christian affairs in the centuries preceding Constantine, what moral declension must have prevailed when from a proscribed religion Christianity was exalted to the dignity of the state religion of the empire; and her prelates and clergy were recalled from exile and suffering, poverty and disgrace, and loaded with the wealth and honors that the lord of the Roman world could bestow? Consider, in this connection, the propositions of Constantine at the council of Nicea for the propaganda of Christianity, and pass a candid judgment upon the moral or rather immoral effect they would produce upon the Church. Neander thus states them: {LXXVI} "_The heathen would be most easily led to salvation, if the condition of the Christians were made to appear to them in all respects enviable_. "_They [the bishops] should consider, that the advantage to be derived from preaching could not belong to all_. "_Some, he said, might be drawn to the faith by being seasonably supplied with the means of subsistence_. "_Others were accustomed to repair to that quarter where they found protection and intercession (alluding to the intercessions of the bishops)_. "_Others would be won by an affable reception_. "_Others by being honored with presents_. "_There were but few who honestly loved the exhibitions of religious doctrine; but few were the friends of truth (therefore but few sincere converts)_. "_For this reason they should accommodate themselves to the characters of all, and like skillful physicians, give to each man that which might contribute to his cure, so that in every way the saving doctrine might be glorified in all_." [149] The effect of adopting such methods for the more rapid propagation of Christianity, as is here proposed by the emperor to the bishops assembled at the council of Nicea, must be apparent to all, and is quite universally lamented by Christian writers of later ages. "A course of proceeding upon such principles," remarks Neander himself, "must entirely have thrown open a wide door for all manner of hypocrisy. Even Eusebius, the panegyrist of Constantine, blinded as he was by the splendor which the latter had cast over the outward Church--even he is obliged to reckon among the grievous evils of this period, of which he was an eye witness, the indescribable hypocrisy of those who gave themselves out as Christians merely for temporal advantage, and who, by their outward show of zeal for the faith, contrived to win the confidence of the emperor, which he suffered them to abuse." [150] "The piercing eye of ambition and avarice," says Gibbon, "soon discovered that the profession of Christianity might contribute to the interest of the present as well as of a future life. The hopes of wealth and honors, the example of an emperor, his exhortations, his irresistible smiles, diffused conviction among the venal and obsequious crowds which usually fill the apartments of a palace. The cities which signalized a forward zeal by the voluntary destruction of their temples, were distinguished by municipal privileges and rewarded with popular donatives. * * * As the lower ranks of society are governed by imitation, the conversion of those who possessed any eminence of birth, of power, or of riches, was soon followed by dependent multitudes. The salvation of the common people was purchased at an easy rate, if it be true that in one year {LXXVII} twelve thousand men were baptized at Rome, besides a proportionable number of women and children; and that a white garment, with twenty pieces of gold, had been promised by the emperor to every convert." [151] Under all these circumstances it is small wonder if men exclaimed as Augustine did somewhat later in his commentary on St. John--"How many seek Jesus only that He may benefit them in earthly matters! One man has a law suit, so he seeks the intercession of the clergy: another is oppressed by his superior, so he takes refuge in the Church. Others are seeking, one in this way and another in that, to be interceded for in some quarter where they have but little influence themselves. The Church is daily full of such persons. Seldom is Jesus sought for Jesus' sake!" [152] After nicely balancing the possibility and probability of those who came into the Church for present worldly advantage being converted in time to a true faith in the Christian religion, Neander says: "Beyond all doubt the number was far greater of those who grew hardened in that worldly sense by which from the first they had profaned a holy profession, and who were thus the means of introducing into the Church a great mass of corruption." "Unhappily," he adds, "there were bishops whose only wish was to make the conversion to Christianity a right easy thing for the pagans. * * * Hence they baptized even those who lived in open sin, and who plainly enough manifested that it was not their purpose to forsake it. They imagined that when these were only baptized and introduced into the fellowship of the Church, it was then time enough to admonish them against sin." [153] Surely it was not difficult among such a mass of unconverted members thus brought into the Church to find elements that would foster the errors, both in ethics and in doctrine, which about this time arose in the Church. It is small wonder that it was well nigh publicly adopted in this age--as we are informed by Mosheim--"That to deceive and lie is a virtue when religion can be promoted by it, and that error in religion ought to be visited with penalties and punishments." The first of these evils resulted in the accumulation of that mass of myth and fable that burdens the annals of the dark ages; the second established the "holy inquisition," alike the shame of the Roman Catholic church and the so-called Christian civilization she has influenced. "It is almost incredible," continues Mosheim, speaking of the first evil referred to, "what a mass of the most insipid fables, and what a host of pious falsehoods have, through all the centuries, grown out of it, to the great detriment of true religion. If some inquisitive person were to examine the conduct and the writings of the {LXXVIII} great and most pious teachers of this century, I fear he would find about all of them infected with this leprosy." "Those idle fictions," he adds, "which a regard for the Platonic philosophy, and for the prevailing opinions of the day had induced most theologians to embrace, even before the time of Constantine, were now in various ways confirmed, extended and embellished. Hence it is that we see, on every side, evident traces of excessive veneration for departed saints; of a purifying fire for the soul when separated from the body; of the celibacy of the clergy; of the worship of images and relics; and of many other opinions, which in process of time almost banished the true religion, or"--and here the Doctor perhaps remembered that he was a Protestant and that his position as such would not admit of conceding the utter subversion of the Christian religion, and hence added--"or at least very much obscured and corrupted it." "Genuine piety" he continues, "was supplanted by a long train of superstitious observances which originated partly from opinions inconsiderately embraced, partly from a preposterous disposition to adopt profane rites and combine them with Christian worship, and partly from the natural predilections of mankind in general for a splendid and ostentatious religion." [154] _The Loss of Spiritual Gifts_. Not only did the moral declensions in the Church, which started soon after the demise of the Apostles, proceed with accelerated pace after Constantine became the patron of the Church, and with such resulting evils as I have pointed out, but there was a like declension in the enjoyment of spiritual gifts in the Church. It is well known that the Apostles promised the Holy Ghost to those who received the Gospel, and the enjoyment of those supernatural gifts which go with it. Indeed Jesus Himself said in His last commission to his disciples: Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe: In my name they shall cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. [155] Paul, in speaking of the spiritual gifts promised in the Gospel, says: Now there are diversities of gifts, by the same Spirit. And there are differences of administrations, but the same Lord. And there are {LXXIX} diversities of operations, but it is the same God which worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits, to another diverse kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the self-same Spirit, dividing to every man severally as He will. [156] It is well known that the spiritual gifts here enumerated were enjoyed by the saints in the early Christian centuries; and especially in Apostolic times. The New Testament books are replete with reference to the enjoyment of these gifts of the Spirit among the saints. Nor is there any intimation of the discontinuance of them. On the contrary it is reasonable to conclude that so long as the saints shall continue in the enjoyment of the Holy Ghost, that long also will they enjoy the spiritual gifts which proceed from a possession of Him. Moreover, "the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts." [157] Such are the effects of the operations of the Holy Ghost upon the nature of man. These fruits of the Spirit indicate the change that the Spirit of God may effect in human nature; by which that which is corrupted through sin may be conformed to that which is pure and holy, according to the working whereby the Spirit is able to subdue all things unto Himself, in them that give place for His indwelling in their souls. This effectual working of the Spirit in the souls of men, by which they were transformed from vileness to holiness, was the boast of the early saints. And, upon reflection, all will concede that the victories of the Spirit in reforming the lives of men and making them in their very nature conform to the likeness of Christ in righteousness, are more to be desired and more to be celebrated than those victories which are physical or intellectual merely in their nature. Indeed these latter fruits of the Spirit derive their chief value from the extent to which they contribute to the production of the former--that is, to the extent that they establish men in the faith, enable them to crucify the flesh with the lusts thereof, and help them to live in harmony with the sweet influence of the Spirit of God. When men live in harmony with that Spirit there will righteousness obtain; there will love abound; there will the Gospel of Christ appear triumphant. Where these fruits do not appear, there the Gospel of Christ is not; there the powers of darkness for the time being, are triumphant. Yet notwithstanding this promise {LXXX} concerning the enjoyment of the spiritual gifts of the Gospel, the evidence is abundant and conclusive that when all the Apostles were deceased, then there was a marked declension in the manifestation of the spiritual powers of the Gospel. "With the close of the New Testament records," says Dr. Phillip Smith, author of The Student's Ecclesiastical History, "and the death of the last surviving Apostle, the history of the Church passes from its sacred to its purely human phase. The miraculous gifts which attested the divine mission of the Apostles ceased; not indeed by any formal record of their withdrawal, but by the clear evidence that they were possessed no longer." [158] Dr. Jortin bears witness to the same fact. He says: The words Eusebius intimated that he thought those extraordinary powers to be, at least, not very common afterwards--[_i. e._, the beginning of the second century]. "They went about," says he, "with God's co-operative grace, for even then the divine Spirit performed many miracles by them." * * * This brings the probability of miracles down to the beginning of the second century, in the middle of which Justin Martyr says: "There are prophetic gifts among us even until now:" and amongst these gifts he reckons up miraculous powers, as healing the sick, casting out evil spirits, etc. His words imply an opinion that such gifts were not only exercised in his time, but had been continued down to his time, and he may be justly supposed to speak the sense of his contemporary Christians; and that is all that I cite him for. It seems probable that if we bad a full and authentic history of the propagation of the Gospel, from the time of the Apostles to the middle of the second century, composed by eye witnesses and by the preachers of Christianity, we should find miracles wrought for the conversion of the pagans. But from A. D. 70 to 150 is a dark interval, and we have very short accounts of the transactions of those days, unless we should accept of groundless rumors and frivolous tales. [159] So, also, Dr. Mosheim, speaking of the second century, and after commenting on the extent to which the extraordinary divine gifts contributed to the extension of the limits of the Church, says: "The gift of foreign tongues appears to have gradually ceased, as soon as many nations became enlightened with the truth; * * * but the other gifts with which God favored the rising Church of Christ, were, as we learn from numerous testimonies of the ancients, still conferred upon particular persons here and there." And when writing of the fourth and succeeding centuries, he, too, bears witness of the declension, and final cessation of these spiritual powers among the Christians; and, indeed, the most of our ecclesiastical writers form the same conclusion. Thus the Christians lost the enjoyment of the spiritual gifts of the {LXXXI} Gospel, such as inspired dreams, prophecies, healings, speaking in new tongues, ministering of angels, and, most to be lamented of all, direct revelation from God, by which the will of God might be made known to His people and His Church preserved from error, from decadence, and from destruction: and by the absence of these spiritual gifts and powers among the Christians of the third and fourth centuries, we may know that a mere man-made religion, having indeed a form of godliness but denying the power thereof, had succeeded to the spiritually gifted religion, of Jesus Christ, wherein the power of God is ever present and outwardly as well as inwardly manifested. _Departure of "Christendom" from the True Doctrine of Deity_. In nothing perhaps was there a wider departure from the real truth of Christianity than in the doctrine concerning God defined by the general council of the Church held within the lifetime of Constantine, and which, in fact, he assembled upon his own authority. This was the celebrated Council of Nicea in Bithynia, Asia Minor, held in 325 A.D. The main purpose for which the first general Council of the Church was assembled was to settle a dispute between one Arius, a presbyter of Alexandria, and his bishop, Alexander, of the same city, respecting the doctrine of the Godhead. The dispute proved to be far-reaching in its effects, and for three hundred years the rivalry of the contending factions disturbed the peace of Christendom. We shall have clearer conceptions of the subject, however, and be better able to judge of the extent to which there was a departure from the true doctrine respecting the Godhead, by the definitions formulated and enforced upon the Church by the council of Nicea, if we first consider the doctrine of the Godhead as found in the Testament. _The Christian Doctrine of God_. The existence of God both Jesus and the Apostles accepted as a fact. In all the teachings of the former He nowhere seeks to prove God's existence. He assumes that, and proceeds from that basis with His doctrine. He declares the fact that God was His Father, and frequently calls Himself the Son of God. [160] After His resurrection and departure into heaven, the Apostle taught that He, the Son of God, was with God the Father in the beginning; that He, as well as the Father, was God; that under the direction of the Father He was the Creator of {LXXXII} worlds; that without Him was not anything made that was made. [161] That in him dwelt all the fulness of the Godhead bodily; [162] and that He was the express image of the Father's person. [163] Jesus Himself taught that He and the Father were one [164] that whosoever had seen Him had seen the Father also; [165] that it was part of His mission to reveal God, the Father, through His own personality; for as was the Son, so too was the Father. [166] Hence Jesus was God manifested in flesh--a revelation of God to the world. [167] That is, a revelation, not only of the _being_ of God, but of the _kind_ of being God is. Jesus also taught (and in doing so showed in what the "oneness" of Himself and His Father consisted) that the disciples might be one with Him, and also one with each other, _as_ He and the Father were one. [168] Not one in person--not all merged into one individual, and all distinctions of personality lost; but one in mind, in knowledge, in love, in will--one by reason of the indwelling in all of the one spirit, even as the mind and will of God the Father was also in Jesus Christ. [169] The Holy Ghost, too, was upheld by the Christian religion to be God. [170] Jesus ascribed to Him a distinct personality; as proceeding from the Father; as sent forth in the name of the Son, as feeling love; experiencing grief; as forbidding; as abiding; as teaching; as bearing witness; as appointing to work; and as interceding for men. All of which clearly establishes for Him a personality. The distinct personality of these three individual Gods (united however into one Godhead, or Divine Council), was made apparent at the baptism of Jesus; for as He, God the Son, came up out of the water from His baptism at the hands of John, a manifestation of the presence of the Holy Ghost was given in the sign of the dove which rested upon Jesus, while out of the glory of heaven the voice of God the Father was heard saying, "This," referring to Jesus, "is my beloved Son, in whom I am well pleased." The distinctness of the personality of each member of the Godhead is also shown by the commandment to baptize those who believe the Gospel equally in the name of each person of the Holy Trinity. That is, in the name of the Father, and of the Son, and of the {LXXXIII} Holy Ghost. [171] And again, also, in the Apostolic benediction, viz., "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all." [172] These three personages constitute the Christian Godhead, the Holy Trinity. In early Christian theology they were regarded as the Supreme Governing and Creating Power in heaven and in earth. Of which Trinity the Father was worshiped in the name of the Son, while the Holy Ghost bore record of both the Father and the Son. And though the Holy Trinity was made all of three distinct persons, yet did they constitute but one Godhead, or Supreme Governing Power. This outline of the doctrine of God derived from the New Testament represents Him as anthropomorphic; that is, like man in form; or, rather, it re-affirms the old doctrine found in the book of Genesis, viz., that man is created in the image of God, and after His likeness. The outline of New Testament doctrine of God also ascribes to Him what are called human attributes and feelings; but as in the foregoing we first say that God is represented as being in human form, and then to get the exact truth say: "Or, rather, man was created in the image and likeness of God," so in this latter case, when we have said that the doctrine of the New Testament ascribes human attributes and feelings to God, to get the exact truth we should say: "Or, rather, man possesses the attributes of God"--the attributes of knowing, willing, judging, loving, etc.--though it should be stated, of course, that man does not possess these attributes in their perfection, as God does. The same may also be said of the physical perfections. While man has been created in the image and likeness of God, yet our bodies in their present state of imperfection--sometimes stunted in growth, diseased, subject to sickness, wasting, decay, and death--cannot be said to be like God's glorious, perfect physical body, yet we have the Divine word that our bodies shall be like His: "_For our conversation is in heaven: from whence also we look for the Savior, the Lord Jesus Christ: who shall change our vile body, that it may be {LXXXIV} fashioned like unto His glorious body, according to the working whereby He is able even to subdue all things unto Himself._" [173] So also the attributes of the spirit of man--the attributes of the mind--now imperfect, impure, unholy, and limited in the range of vision and apprehension of things, owing largely to the conditions in which man finds himself placed in this earth-life (and all for a wise purpose in God's economy); yet the time will come that it will be with the spirit as with the body; for God shall change our vile spirit that it may be fashioned like unto His own glorious spirit, "according to the working whereby He is able even to subdue all things unto Himself." That whereas now we see only as through a glass, darkly, then we shall see as we are seen; that whereas now we know but in part, then we shall know even as we are known. [174] The foregoing doctrine of God, taught to the Christians in Apostolic times, awakened their pious reverence without exciting their curiosity. They dealt with no metaphysical abstractions, but were contented to accept the teachings of the Apostles in humble faith, and believed that Jesus Christ was the complete manifestation of Deity, and the express image of God His Father; and hence a revelation to them of God; while the Holy Ghost they accepted as God's witness and messenger to them. _Paganization of the Christian Doctrine of God_. But Christianity, as is well known, came in contact with other doctrines concerning Deity. It was almost immediately brought in touch with the mysticism of the Orient and also with the philosophy of the Greeks, who took so much delight in intellectual subtleties. In the Oriental philosophies, and in the Greek, there was conceived the idea of a trinity in Deity; an idea which possibly may have come down from the doctrines revealed to the patriarchs concerning the Godhead, but which had been corrupted and rendered unintelligible by the vain philosophizings of men. In some of the Oriental systems the trinity or Trimurti consisted of Brahma, the Creator; Vishnu, the Preserver; and Siva, the Destroyer. It will be seen, however, that this trinity is not necessarily one of persons, or individuals, but may be one of attributes, qualities, or even a trinity of functions in _one being_; and in this way it is usually understood. [175] Plato's trinity is sometimes stated in the terms, "First Cause; Reason, or Logos; and Soul of the Universe;" but more commonly in these: "Goodness, Intellect, and Will." The nature of the Greek trinity has long been a matter of contention among the learned, and one indeed that is not settled to this day. Is there indicated in his system "a true and proper tri-personality, or merely a personification of three impersonalities," a trinity of attributes or functions? The answers to these questions are varied, and would require too much space for consideration here. Christians having been taught to accept the New Testament doctrine of the Father, Son and Holy Spirit as constituting one Godhead, Christianity no sooner came in contact with the philosophies of the Greeks and Egyptians than there was an effort made to {LXXXV} identify the Christian trinity with that of the Greek and other philosophies. The temptation to do this was very great. Christianity was a proscribed religion and its followers detested. Whenever it could be shown, therefore, that under new symbols the Church really taught the same doctrines that the old philosophers, which were held in esteem, did, it was regarded as a distinct gain to Christianity. The mere fact of Christianity teaching a trinity of any kind was a sufficient basis of comparison, under the temptation offered, and hence in a short time we have the alleged followers of Christ involved in all the metaphysical disputations of the age. The chief difficulty in those speculations was to define the nature of the Logos, or Word of God; a title that is given to our Savior by the Apostle St. John, [176] be it remembered. Adopting absolute "being" as the postulate of their conception of God, absolute oneness, and therefore absolute singleness, their difficulties arose in trying to reconcile the existence of three persons in the Godhead to the postulate of unity. The disputations were carried on chiefly concerning Christ, the "Word," in His relationship to the Godhead; and the disputants concerned themselves with such questions as these: "Is Jesus the Word?" "If He be the Word, did He emanate from God in time or before time?" "If He emanated from God, is He co-eternal and of the _same_, that is _identical_, substance with Him, or merely of a _similar_ substance?" "Is He distinct from the Father, that is, separate from Him, or is He not?" "Is He made or begotten?" "Can He beget in return?" "Has He paternity, or productive virtue without paternity?" Similar questions were asked as to the other Person of the Godhead, the Holy Spirit. These questions were violently agitated at Alexandria by the bishop of that city, Alexander, and one of the presbyters, Arius, 318-321 A. D.; thence spread throughout Christendom, and culminated finally in the Council at Nicea, 325 A. D. Arius held the doctrine that Logos or Word was a dependent or spontaneous production created out of nothing by the will of the Father, hence the Son of God, by whom all things were made, begotten before all worlds; but there had been a time when the Logos _was not_; and also He was of a substance, however similar it might be, different from the Father. This doctrine, in the minds of the opponents of Arius, detracted from the divine nature of Christ, in fact, denied Him true Deity and relegated Him to the position of a creature, against which the piety of a large number of Christians rebelled. After six years of hot disputation and frequent appeals by the contestants to the emperor, the council of Nicea was assembled and the mysteries of the Christian faith submitted to public debate, a portion of the time, at least, in the presence of the emperor, who, {LXXXVI} to some extent, seemed to exercise the functions of president over the assembly. The doctrine of Arius was condemned, and after "long deliberations, among struggles, and scrupulous examinations," the following creed was adopted: We believe in one God, the Father Almighty, creator of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, only begotten of the Father, that is, of the substance of the Father, God of God, Light of Light, very God of very God, begotten, not made, being of the same substance with the Father, by whom all things were made in heaven and in earth, who for us men and for our salvation came down from heaven, was incarnate, was made man, suffered, rose again the third day, ascended into the heavens, and He will come to judge the living and the dead; and in the Holy Ghost. Those who say there was a time when He was not, and He was not before He was begotten, and He was made of nothing (he was created), or who says that He is of another hypostatis, or of another substance (than the Father), or that the Son of God is created, that he is mutable, or subject to change, the Catholic church anathematizes. [177] Arius himself was condemned as a heretic and banished into one of the remote provinces, Ilyricum, his friends and disciples branded by law, with the odius name of "Porphyrians," because it is supposed that Arius, like Porphyry, had sought to injure Christianity. His writings were condemned to the flames and a capital punishment was pronounced against those in whose possession they should be found. Three years later, however, through the influence of the women at the imperial court, Constantine softened in his demeanor towards Arius and his followers. The exiles were recalled and Arius himself was received at court and his faith approved by a synod of prelates and presbyters at Jerusalem; but on the day that he was to be publicly received in the cathedral church at Constantinople, by the order of the emperor, who, by the way, received the sacrament at the hands of Arius, he expired under circumstances which have led many to believe that other means than the prayers of the orthodox against him were the cause of his death. The leaders of the orthodox party, Athanasius of Alexandria, Eustathius of Antioch, and Paul of Constantinople, were now to feel the wrath of the first Christian emperor. They were deposed on various occasions and by the sentence of numerous councils, and banished into distant provinces. In fact, so far from the adoption of the Nicene creed ending the conflict which had arisen, it was more like the opening of that controversy which agitated Christendom for so long, and resulted in so many shameful conflicts. Councils were arrayed against councils, and though they never could convince one another of error, they never failed, in the spirit of such Christian charity as was then extant, to close their {LXXXVII} decrees with curses. Votes were bartered for and purchased in those councils, and facts justify the latent sarcasm in Gibbon's remark, that "the cause of truth and justice was promoted by the influence of gold." There were persecutions and counter-persecutions, as now one party and then the other prevailed; there were assassinations and bloody battles over this doctrine of Deity, the accounts of which fill, as they also disgrace, our Christian annals. The creed which was adopted at Nicea, however, became the settled doctrine of orthodox Christendom, and remains so to this day. It is difficult to determine which is really the worst, the creed itself or the explanations of it. At any rate, we do not clearly see the impiety of its doctrines until we listen to the explanations that have been made of it. Athanasius himself has left on record a creed explanatory of the one adopted at Nicea. True, among the learned, many doubt Athanasius being the author of the creed which bears his name; but, however much doubt may be thrown upon that question, no one hesitates to accept it as the orthodox explanation of the doctrine of Deity, and, in fact, it is accepted as one of the important symbols of the Christian faith, and is as follows: We worship one God in Trinity, and Trinity in Unity, neither confounding the persons nor dividing the substance. For there is one person of the Father, another of the Son, and another of the Holy Ghost. But the Godhead of the Father, Son and Holy Ghost is all one; the glory equal, the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Ghost. The Father uncreate, the Son uncreate, and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible, and the Holy Ghost incomprehensible. The Father eternal, the Son eternal, and the Holy Ghost eternal. And yet there are not three eternals, but one eternal. As also there are not three incomprehensibles, nor three uncreate, but one uncreate and one incomprehensible. So likewise the Father is almighty, the Son almighty, and the Holy Ghost almighty; and yet they are not three almighties, but one almighty. So the Father is God, the Son is God, and the Holy Ghost is God; and yet there are not three Gods, but one God. As already stated, this creed of St. Athanasius is accepted as one of the symbols of the orthodox Christian faith. It is understood that these two creeds teach that God is incorporeal, that is to say, an immaterial being. The Catholic church says: "There is but one God, the creator of heaven and earth, the supreme _incorporeal_, uncreated being who exists of Himself and is infinite in all his attributes." [178] While the Church of England teaches in her articles of faith "that there is but one living and true God everlasting, _without body_, [179] parts, or passions, of infinite {LXXXVIII} power, wisdom and goodness." This view of God as an incorporeal, immaterial, bodiless, partless, passionless, being is now and has been from the days of the great apostasy from God and Christ, in the second and third centuries, the doctrine of Deity generally accepted by apostate Christendom. The simple doctrine of the Christian Godhead, set forth in the New Testament is corrupted by the meaningless jargon of these creeds, and their explanations; and the learned who profess a belief in them are wandering in the darkness of the mysticisms of the old pagan philosophies. No wonder that Athanasius himself, whom Gibbon with a quiet sarcasm calls the most sagacious of the Christian theologians, candidly confessed that whenever he forced his understanding to mediate on the divinity of the Logos (and which, of course, involved the whole doctrine of the Godhead), his "toilsome and unavailing efforts recoiled on themselves; and the more he thought, the less he comprehended: and the more he wrote, the less capable was he of expressing his thoughts!" It is a fine passage with which Gibbon closes his reflections upon this subject, and hence I shall give it place here: In every step of the inquiry, we are compelled to feel and acknowledge the immeasurable disproportion between the size of the object and the capacity of the human mind. We may try to abstract the notions of time, of space, and of matter, which so closely adhere to all the perceptions of our experimental knowledge; but as soon as we presume to reason of infinite substance, or spiritual generation; as often as we deduce any _positive_ conclusions from a _negative_ idea, we are involved in darkness, perplexity, and inevitable contradiction. [180] Recurrence to the New Testament doctrine of God, and a comparison of it with the doctrine of Deity set forth in the Nicean and Athanasian creeds, will exhibit the wide departure--the absolute apostasy--that has taken place in respect of this most fundamental of all doctrines of religion--the doctrine of God. Truly "Christians" have denied the Lord that bought them, [181] and turned literally to fables. They have enthroned a conception of a negative idea of "being," which can stand in no possible relationship to man, nor man to it; and to this they ascribe divine attributes and give it title, knee and adoration which belong to God alone. Small wonder that the angel whom John saw flying in the midst of heaven having the everlasting Gospel to commit to the earth in the hour of God's judgment, in the last days, should cry aloud to the inhabitants of the earth, saying, "Fear God and give glory to Him; * * * * and worship Him that made {LXXXIX} heaven, and earth, and the sea, and the fountains of waters" [182]--small wonder, I repeat, that such should be part of this great message, for truly the whole world had departed from the worship of the true and living God. _The Church of Christ Displaced by the Churches of Men_. The departure from the form and spirit of church government was no less marked than the moral and spiritual declension among the Christians of the early centuries of the era, or the departure from the true doctrine of Deity. Beyond filling the vacancy in the council of the Twelve Apostles, occasioned by the fall of Judas, there is no clear and satisfactory evidence that other successors of the Apostles were ever chosen, though the fair implication is that the organization of the Church with Apostles, Prophets, Evangelists, Seventies, Bishops, Teachers, etc., was to be perpetuated as at first established. At least this organization was given for the perfecting of the saints, for the work of the ministry, until the saints should come to a unity of the faith and the knowledge of the Son of God; [183] so that the plain inference is that as long as there are saints to be perfected, or edified, or united, or brought to the knowledge of God; so long as there is work for a ministry, or the necessity of a Church through the agency of which the truth is to be taught to the world, so long as it will be necessary to perpetuate the organization given of God for the achievement of those high purposes. To say that man could devise a better organization for the accomplishment of these several objects would be to challenge the wisdom of God. To say that any of these means provided in the Church organization could be dispensed with, would be to contradict the plain teaching of scripture, which, in this very connection forbids the eye to say to the hand, I have no need of thee; or the head to the feet, I have no need of you; that is, one officer of the Church may not say to another officer, I have no need of thee. [184] The doctrine of scripture is that all the officers of the Church together with their several gifts are essential to the Church of Christ; essential to its perfection; essential to the performance of the sacred functions assigned to it. Yet it must be conceded that the organization described in the New Testament did not survive the last of the Apostles; or preserve much beyond that time, the spirit which the Master had impressed upon it. [185] The Apostles, while they lived, exercised a general jurisdiction over the Church, to which all submitted without question. In the exercise {XC} of their general authority they organized branches of the Church, appointed Elders or Bishops to take the oversight of them, and instructed them in Church government, and discipline, and doctrine. After the demise of the Apostles, there seems to have been left no central authority to exercise the functions of general supervision or presidency over the entire Church, such as the Twelve had exercised. That center of unity, together with the power thereof, seems to have vanished from the Church with the Apostles. The bishops and some subordinate officers remained, it is true, but these were local, not general authorities. The Church in each city or district of country after the Apostolic age, seems to have been regarded as a sort of independent republic of itself, without any bond of consociation with any other church beyond that which was the result of possessing a common faith in Christianity, which bond was one of sympathy merely, not of hierarchal association. The rise of the hierarchy with the centralization of its powers in the bishop of Rome, and which ultimately dominated the whole Church, and not only the Church but, directly or indirectly, the western civilized world, came later, and was of gradual development; and when it was finally established, it was not the organization described in the New Testament, the Church with an inspired priesthood of Apostles, and Prophets, Evangelists, Seventies, and Pastors, etc., but a hierarchy fashioned by man out of such remnants of Church organization as survived Apostolic times. As the number of Christians increased, the bishops of large cities organized new branches of the Church in the suburbs of their cities, and in the towns and villages adjacent, and ordained for them a ministry. It was but natural perhaps that the officers of these new branches of the Church, both the bishops and the subordinate clergy, should look to the one who had brought them into existence as a sort of general presiding authority over them. And hence, in time arose what were called metropolitan bishops, bishops who had under their direction the bishops of neighboring towns and villages--bishops of the "suburbs and the fields," they were sometimes called--and perhaps of the entire province of which the metropolitan city was recognized as the center. As the bishops of the metropolis of a province, in the manner described, became the center of ecclesiastical unity for that province, so, too, in time, the bishops of cities which were the capitals of the three great divisions {XCI} of the empire--Antioch, Alexandria and Rome--asserted a superior dignity over metropolitan bishops. It was in these cities that the exarchs of the empire resided, and if we may trust the authority of Neander, the bishops of these cities also, at first, took that title, but later made choice of the more ecclesiastical name of Patriarch. [186] In addition to the importance attached to these cities as the capitals of the great divisions of the empire, a superior dignity in the minds of Christians attached to the Churches founded by the Apostles as the surest depositories of the Apostolic teaching and doctrine; and as Apostolic origin could be claimed for the churches in the three cities named, it is not surprising, when their political importance is added, that the bishops of those cities claimed superior dignity for their office, and united under their jurisdiction the metropolitan bishops of the respective three great divisions of the empire. Subsequently the same title was granted to the bishop of Jerusalem, and to the bishop of Constantinople; to the former it was granted in virtue of the peculiar sanctity which attaches to Jerusalem, and the fact that the first Christian Church was planted there; to the latter, because it was made the capital of the empire, "New Rome;" and because also it was peculiarly the city of the first imperial patron of Christianity. Thus five patriarchates were established. Through circumstances too numerous and intricate to detail here, the bishops of Rome changed the primacy of mere precedence which had been accorded them among associated brethren, to a primacy of power and jurisdiction, which resulted in the bishops of Rome becoming recognized as the supreme head of the Christian Church; and the papacy entered upon that marvelous career which by the impartial can but be regarded as the shame of the Christian name. Attention has already been called to the corruptions which prevailed in that period of peace in the closing decades of the third century, where bishops are represented as being full of pride and ostentation; as deserting the law of piety and being inflamed against each other with mutual strifes, only accumulating quarrels, threats, rivalships, hostilities, hatred towards each other, and only anxious to assert the Church government as a kind of sovereignty for themselves. [187] And all this when Christianity was a proscribed religion; and when the Church, and especially its leaders, the bishops, were liable to severest persecution. Reason and a due consideration of human nature both combined to fix upon us the conviction that the bitterness of rivalry, of hatred, of ambition, must have greatly increased when metropolitan and patriarchal bishops, formerly proscribed and hunted like wild beasts, rose to the dignity of civil princes, and took upon them more and ever more of the spirit of worldliness as wealth and honor and popular applause were made the accompaniments of their ecclesiastical offices. History confirms what reason and a knowledge of human nature suggests; for the history of the Church after the elevation of proscribed Christianity to the dignity of the state religion of the Roman empire, is but the melancholy history of unholy ambitions, jealousies, strifes, contentions, murders, and wars between rival bishops and their adherents on the one {XCII} hand; and equally unholy struggles for worldly advantages with kings and rulers of this world, on the other. The spirit that actuated the bishops of the Church after their elevation through the policy of Constantine is admirably illustrated by a remark of Gregory of Nazianzus, made in Constantinople, 380 A. D., when deploring the evils of the Church. He says: Would to heaven there were no primacy, no eminence of place, and no tyrannical precedence of rank; that we might be known by eminence of virtue alone! But, as the case now stands, the distinction of a seat at the right hand or the left, or in the middle; at a higher or a lower place; of going before or aside of each other, has given rise to many disorders among us, to no salutary purpose whatsoever and plunged multitudes in ruin. [188] Matters in Church government did not mend with time, but grew worse and worse. Pride increased; rivalship between contending prelates grew more embittered; ambition mounted higher and ever higher in the breasts of the shepherds of the flock of Christ. In his association with his Apostles--to whom he committed the keys of His kingdom--the Master had discouraged ambition and had said that he who would be great among his followers must be their minister; and whosoever would be chief among them, was to be their servant; and the government of His Church was to be distinct in these particulars from the governments of this world. [189] But all in vain were the instructions of Messiah to the worldly, ambitious prelates of an apostate Christianity which had gradually supplanted the religion of Jesus Christ; and henceforth we may see in that hierarchy which usurped the place of the Church of Christ from the time of Constantine, all the spirit of pride, envy, jealousy, contention, strife, selfishness, bitterness, and unholy ambition which characterized the princes and rulers of this world; attended, too, with all the evils that wait upon these passions of rulers when once let loose, viz., secret plottings, usurpations of authority, corrupt elections, cruel imprisonments, banishments, secret and public murders, and wars; all undertaken, of course, in the interest of the gentle religion of Jesus Christ, and the maintenance of that authority which is based on love, and whose control over men is through the means of persuasion and the teaching of true knowledge. Is it not evident that the kingdom of peace, wherein was to dwell righteousness and truth, had become merely one of the kingdoms of this world? And were not the Fratriceli of the thirteenth century, though denounced as heretics, right when they loudly proclaimed their conviction that "the fatal gift of a Christian emperor had been the doom of the true Christian religion?" {XCIII} _The Testimony of Prophecy to the Universal Apostasy_. Clear as the fact is made in this historical view that there was a complete and universal apostasy from the religion established in the Dispensation of the Meridian of Time; and clear as is the proof from the same review that the Church of Christ then established was destroyed, there is yet another line of evidence pointing to the same solemn fact that I can not altogether omit, though often used in our literature, viz., the testimony of prophecy to the apostasy from the Christian religion, and the destruction of the Church of Christ. The Apostles themselves through the inspiration of the Holy Ghost were fully aware that such an apostasy would take place, as the following several predictions bear witness: Paul passing through Ephesus admonished the Elders of that Church to take heed to the flock "over which the Holy Ghost hath made you overseers; * * * * * for I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them." [190] To Timothy Paul said: "the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron; forbidding to marry and commanding to abstain from meats." [191] And again: "I charge thee to preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long suffering and doctrine. For the time will come when they will not endure sound doctrine, but after their own lusts they shall heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." [192] And still again he said to Timothy: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, highminded, lovers of pleasure more than lovers of God; having a form of Godliness, but denying the power thereof: from such turn away." [193] Peter's prophecy concerning the rise of false teachers among the saints, who privately would bring in damnable heresies, even denying the Lord who bought them, and by reason of whom the way of truth would be evil spoken of, we have already quoted. [194] {XCIV} Paul in his second epistle to the Thessalonians gives utterance to a prophecy which covers the whole ground of the absolute and universal apostasy of Christendom. A prophecy which, if the apostasy of so-called Christendom has not been complete and universal, proves beyond all question that the great Apostle of the Gentiles is a false prophet; or if fulfilled, then it proves that the Church of Christ, so far as it existed in the earth was to be destroyed; that another and different religion was to be substituted for the Christian religion: that another church, one founded by men, was to take the place of the Church of Christ, a worldly church dominated by the very spirit of Lucifer, who, under its rule, would oppose and exalt himself above all that is called God; and sit in the temple of God showing himself, so far as this world is concerned, that he is God. Moreover Paul declared in this very prophecy I am about to quote that the forces which would ultimately bring to pass this universal apostasy from the Christian religion--"the mystery of iniquity--" was already at work even in his day. With this introduction, which is also to be considered as my comment upon and interpretation of the passage, I quote Paul's great prediction on the universal Apostasy. Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the Son of Perdition; who opposeth and exalteth himself above all that is called God, or that is worshiped; so that he as God sitteth in the temple of God, showing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth [hindereth] will let [hinder], until he be taken out of the way. And then shall that wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming: even him whose coming is after the working of Satan with all power and signs and lying wonders, and with all deceivableness of unrighteousness in them that perish; because they receive not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believe not the truth, but had pleasure in unrighteousness. [195] A more ancient prophet than Paul also predicted a like condition of the world in the last days. "Behold," says Isaiah, "the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof. And it shall be, as with the people, so with the priest. * * * * * The land shall be utterly emptied and utterly spoiled: for the Lord hath spoken this word. The {XCV} earth mourneth and fadeth away, the world languisheth and fadeth away, the haughty people of the earth do languish. The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate: therefore the inhabitants of the earth are burned, and few men left." [196] Clearly all this prophecy of Isaiah's has not yet been fulfilled; for the earth, however much it may have been defiled under the inhabitants thereof, has not yet been burned, and but few men left. That is a judgment that still hangs over the world; and will come upon it as sure as the Lord has spoken the word; and that, too, because men have transgressed the laws; because they have changed the ordinances, because they have broken--not the covenant made with Moses, or with Abraham--but because they have broken the everlasting covenant; of which covenant the blood of Christ is the sign and seal. [197] In other words, they have broken the Gospel covenant--departed from the Gospel faith--hence the predicted judgment. If I did not think these two great prophecies foretold completely the universal apostasy of Christendom, I should be tempted to enter into the consideration of the great prophecies to be found in the book of Daniel and the book of Revelation, and show how to both of these prophets, as well as unto Paul and other New Testament writers, the Lord revealed the rise of an earth power that would not only open his mouth in blasphemy against God, to blaspheme His name and them who dwell in heaven; [198] who would speak great words against the Most High, and so magnify himself as to stand up against the Prince of princes [199]--but who would also make war with the saints and "prevail against them;" [200] who would "wear out the saints of the Most High;" [201] "destroy the mighty and the holy people;" [202] "make war with the saints and overcome them." [203] But believing that the two passages quoted at length entirely cover the subject prophetically, I shall not here enter into further prophetic proofs either as to the corruptions of the Christian religion or the destruction of the Christian Church, deeming that what has already been set forth sufficient on that head. _Conclusion_. The sum of the whole matter is:--The purpose of man's creation, and the plan of his redemption, were known to God and the immense host {XCVI} of the spirits of men before the creation of the earth. Adam came to the new creation, the earth, under the divine commandment to people it with his offspring. From Adam to Messiah numerous dispensations of the Gospel were given to men; but these dispensations were limited in their effectiveness, owing to the proneness of men to reject the truth, and to walk in darkness rather than light because their deeds were evil. Yet God left not Himself without witnesses in the earth; for there were a few in all dispensations that honored Him and His righteous laws. Finally, when the appointed time was come, Jesus of Nazareth, the Son of God, came and made the appointed Atonement for the sins of the world and brought men under the dominion of His mercy. He taught the Gospel; He brought life and immortality to light; He brought into existence His Church, and then ascended on high to His Father. For a time the Gospel in its purity was preached in the world by the chosen Apostles, though even in their day men began to mar it with their vain philosophies, their doctrines of science, falsely so called; and when the Apostles were all fallen asleep, then corruptions ran riot in the Church, doctrines of men were taught for the commandments of God; a church made by men was substituted for the Church of Christ; a church full of pride and worldliness; a church which while it clung to forms of godliness ran riot in excesses and abominations--until spiritual darkness fell like a pall over the nations; and thus they lay for ages. In vain men sought to establish reforms, and through them bring back the religion of Jesus Christ, and the Church of Christ. To do that, however, was beyond the power of these men, however good their intentions. The Gospel taken from the earth, divine authority lost, the Church of Christ destroyed, there was but one way in which all these could be restored, viz.: By re-opening the heavens and dispensing again a knowledge of the Gospel; by once more conferring divine authority upon men, together with a commission to teach all the world, and re-establish the Church of Christ on earth. In a word, it would require the incoming of the Dispensation of the Fulness of Times to restore all things, and gather together in one all things in Christ, both in heaven and in earth. Such Dispensation is promised of God, as we have seen; and now it only remains to add that the History of the Church of Jesus Christ of Latter-day Saints, as set forth in these volumes, is the history of that series of events which has resulted in the restoration of the Gospel in its fullness, and the re-establishment of the Church of Jesus Christ on earth. Footnotes 1. Eph. 1:8-10. 2. I Peter 1:18-25. 3. Rev. 13:8. 4. Rev. 17:8. 5. Job 38:4-6. 6. Paul to Titus 1:2. 7. Pearl of Great Price, Book of Moses, ch. 5:6-8, Edition of 1902, quoted throughout. 8. Pearl of Great Price, Book of Moses, ch. 5:56-59. 9. Pearl of Great Price, Book of Moses, ch 6:48-52. 10. Gen. 5:24. 11. Heb. 11:5. 12. Pearl of Great Price, Book of Moses, ch. 7:69. 13. Heb. 7:1. 14. 1 Cor. 10:1-4. 15. Heb. 3:14-19 and 4:1-2. This cites the close of one chapter and the opening verses of another, but it should be remembered that Paul did not divide his epistle into chapters and verses; and this awkward division is but one of the many divisions that exist in the Scriptures. 16. Gal. 3. 17. Doctrine and Covenants, sec. 84:19-28. 18. Mark 1:15. 19. Gal. 4:4. 20. Heb 1:1, 2. 21. I John 2:18. 22. Acts 2:15-21. 23. Joel 2:28-32. 24. Isaiah 11:6-9. 25. Matt. 24:29-31. 26. Eph. 1:10. 27. Dan. 2:37-45. 28. Edition of 1878, page 622. 29. Rev. 5:10. 30. Rev. 11:15. 31. Ibid. 11:17, 18. 32. Ibid. 20:6. 33. Matt. 21:43. 34. Acts 13:46, 47. 35. History of the Church, vol. 1, p. 6. 36. Matt. 20:20-24. 37. Matt. 26:69-75. 38. Acts 15 39. Galatians 2:1-14. 40. Acts 16:1-4. 41. Gal. 1:6, 7. 42. Acts 13:13. 43. I Cor. 1:12-13. 44. I Cor. 3:3, 4. 45. I Cor. 5:1-3. 46. I Cor. 6:1-20, and Matt. 18:15, 17. 47. I Cor. 11:2-22 and 29, 30. 48. I Cor. 11:19. 49. I Cor. 15:12-34. 50. 2 Cor. 11:21 51. 2 Cor. 2:17. 52. 2 Cor. 11:12-14. 53. Gal. 1:6, 7. 54. Phil. 1:15, 16. 55. Phil. 3:2. 56. Phil. 3:17, 19. 57. Col. 2:8, 18. 58. I Tim. 1:4-7. 59. I Tim. 1:19, 20. 60. I Tim. 6:20, 21. 61. 2 Tim. 1:15. 62. 2 Tim. 2:16, 18. 63. 2 Tim. 4:10. 64. 2 Tim. 4:16. 65. Titus 1:9-14. 66. 2 Peter 2. 67. Ibid. 3:16. 68. I John 2:18, 19. 69. I John 4:1. 70. 2 John 1:7. 71. Jude 3, 4. 72. 2 Tim. 3:13. 73. Vol. 1, pp. 656, 657. 74. Lardner's _Works_, vol. 8, p. 330. 75. Eus. _Ec. Hist_., bk. 3, ch. 32. 76. _Institutes_, bk. 1 cent. 1, part 2, ch. 2. 77. Jortin's _Remarks on Ecclesiastical History_, vol. 1, p. 248. 78. Eusebius, bk. 3, ch. 39. 79. Lardner _Works_, vol. 8, p. 418. 80. Lardner _Works_, vol. 8, 449:470; also I Peter 3:18-21; Ibid, 4:6; I Cor. 15:29. 81. Lardner, vol. 8, p. 460. 82. Ibid. p. 581-2. 83. Lardner, vol. 8, p. 345. 84. Held in 325 A. D. 85. Jortin, vol. 1, p. 166, note. 86. Lardner, vol. 8, p. 344. 87. Lardner, vol. 8, p. 345. 88. Neander's_ History of the Christian Religion and Church_, vol. 1, p. 191. 89. Student's _Eccles. Hist._, vol. 1, p. 49. 90. Gibbon's _Roman Empire_, Preface by Dean Milman, p. 15. 91. _Institutes_, vol. 1, cent. 2, ch. 4. 92. Ibid. cent. 3, part 2. ch. 4. 93. Neander _Ch. Hist_., vol. 1, p. 253. _Decline and Fall_, vol. 2, chap. 20. 94. Eusebius' _Life of Constantine_, bk. 1, 27. 95. _Hist. Eccles_., vol. I, bk. 1, ch. 17. 96. Zosimus, bk. 2, p. 104. 97. Neander's _Ch. Hist_., vol. 2, p. 8. 98. Gibbon, _Decline and Fall_, vol. 3, ch. 20. 99. Neander _Ch. Hist_., vol. 2, p. 23. 100. Neander _Ch. Hist_., vol. 2, p. 21. 101. _Intellectual Development of Europe_, vol. 1, p. 280. 102. Gibbon, _Decline and Fall_, ch. 20. 103. Neander _Ch. Hist_., vol. 2, p. 24. 104. Mosheim's _Institutes_, vol. 1, p. 214. 105. Lardner, vol. 4, p. 39. 106. Lardner, vol. 4, p. 39. 107. Lardner, vol. 4, p. 44. 108. Neander,_ Ch. Hist_., vol. 2, p. 25. 109. Neander, _Ch. Hist_., vol. 2, p. 25. 110. Draper, _Intellectual Development_, vol. 1, p. 283. 111. _Decline and Fall_. ch. 20. 112. _Life of Constantine_ (Eusebius) I, ch. 2:44. 113. Ibid, ch. 45. 114. _Life of Constantine,_ (Eusebius) I, ch. 4:23, 25. 115. Lardner, vol. 8, p. 169. 116. Neander, _Ch. Hist_., vol. 2, p. 26, 27. 117. Lardner, _Works_, vol. 4, p. 49. 118. Lardner, _Works_, vol. 4, p. 50. 119. Lardner, _Works_, vol. 8, p. 169. 120. In 353 A. D., according to Gothford. 121. The law is extant in the Theodocian Code 122. Neander, vol. 2, p. 34. 123. Neander, _Ch. Hist_., vol. 2, pp. 88-110. 124. Neander, _Ch. Hist_., vol. 2, p. 67. 125. Lardner, _Works_, vol. 8, p. 164. 126. Lardner, _Works_, vol. 8, p. 276. 127. _Decline and Fall_, ch. 21. 128. _Decline and Fall_, ch. 21. 129. _Decline and Fall_, ch. 21. 130. Lardner, _Works_, vol. 4, p. 36. 131. _Life of Constantine_, Eusebius, p. 66. 132. This event occured about 476 A. D. 133. _Decline and Fall_, ch. 16. 134. Luke 9:54-56. 135. Matt. 10:34-36. 136. _End of Religious Controversy_, Milner, Letter 26. 137. I Cor. 6:9-11. 138. Neander, _Ch. Hist_., vol. 1, p. 250. 139. Neander,_ Ch. Hist_., vol. 1, p. 259. 140. Milner's _Ch. Hist_., vol. 1, cent. 3, ch. 6. 141. Milner's _Ch. Hist_., vol. 1, cent. 3, ch. 6. 142. Milner's _Ch. Hist_., vol. 1, cent. 3, ch. 8. 143. Milner's _Ch. Hist_., vol. 1, cent. 3, ch. 17. 144. Eusebius' _Eccl. Hist_., bk. 8, ch. 1. 145. _New Witnesses for God_, pp. 75, 76. 146. Eusebius' _Eccl. Hist_., bk. 8, ch. 2. 147. _Book of Martyrs_, ch. 12. 148. See Milner's Introduction to his _Church Hist_., vol. 1. 149. Neander's _Church Hist_., vol 2, pp. 29-30. 150. Neander's _Church Hist_., vol 2, p. 30. 151. _Decline and Fall_, ch. 20. 152. Augustine on St. John, tract 25, ch. 10. 153. Neander's _Ch. Hist_., vol. 2, p. 120. 154. _Mosheim_, book 2, cent, 4, part 2, chap. 3. 155. Mark, 16:15-18. 156. I Cor., 12:4-11. 157. Gal. 5:22-24. 158. _Student's Ecclesiastical History_, vol. 1, p. 62. 159. Jortin's _Eccl. Hist_., vol. 1, pp. 134-6. 160. John 10; Matt. 27; Mark 14:61, 62. 161. For all of which see John 1:1-4, 14; Heb. 1:1-3; Matt. 28:18. 162. Col. 1:15-19, and 2:9. 163. Heb. 1:2, 3. 164. John 10:30; 17:11-22. 165. John 14:9. 166. John 14:1-9; John 1:18. 167. I Tim. 3:16. 168. John 14:10, 11, 19, 20; also John 17. 169. Eph. 3:14-19. 170. Acts 5:1-14. To lie to the Holy Ghost is to lie to God, because the Holy Ghost is God. 171. Matt. 28:19, 20. 172. 2 Cor. 13:14. 173. Phil. 3:20, 21. 174. I Cor. 14. 175. See Shedd's _History of Christian Doctrine_, vol. 1, p. 342, _et seq_. and note. 176. John 1:1-5, 14. 177. _Hist. Christian Councils_ (Hefele), p. 294. 178. _Catholic Belief_ (Bruno), p. 1. 179. I.e. without materiality. 180. _Decline and Fall_, 21. 181. 2 Peter, 2:1. 182. Rev. 14:6, 7. 183. I Cor. 12; Eph. 4. 184. I Cor. 12. 185. Matt. 20. 186. Neander, _Ch. Hist_., vol. 2, p. 196. 187. See pp. 73-75. 188. This remark is quoted by Neander, _Ch. Hist_., vol. 2, p. 198. 189. Matt. 20:26, 27. 190. Acts 20:28-30. 191. I Tim. 4:1, 2, 3. 192. 2 Tim. 4:1, 2, 3, 4. 193. 2 Tim. 3:1-5. 194. See page 48, and 2 Peter 1:3. 195. 2 Thes. 2:1-12. 196. Isaiah 24:1-6. 197. Heb. 13:10. 198. Rev. 13:6. 199. Dan. 7:25; 8:25. 200. Dan. 7:21. 201. Dan. 7:25. 202. Dan. 8:24. 203. Rev. 13:7. {1} Chapter I. Joseph Smith's Birth and Lineage--the Prophet's First Vision--"This Is My Beloved Son." [Sidenote: The Prophet's Introduction.] Owing to the many reports which have been put in circulation by evil-disposed and designing persons, in relation to the rise and progress of the Church of Jesus Christ of Latter-day Saints, all of which have been designed by the authors thereof to militate against its character as a Church and its progress in the world--I have been induced to write this history, to disabuse the public mind, and put all inquirers after truth into possession of the facts, as they have transpired, in relation both to myself and the Church, so far as I have such facts in my possession. In this history I shall present the various events in relation to this Church, in truth and righteousness, as they have transpired, or as they at {2} present exist, being now the eighth [1] year since the organization of said Church. [Sidenote: Birth and Ancestry.] I was born in the year of our Lord one thousand eight hundred and five, on the twenty-third day of December, in the town of Sharon, Windsor county, state of Vermont. My father, Joseph Smith, was born July 12th, 1771, in Topsfield, Essex county, Massachusetts; his father, Asael Smith, was born March 7th, 1744, in Topsfield, Massachusetts; his father, Samuel Smith, was born January 26th, 1714, in Topsfield, Massachusetts; his father, Samuel Smith, was born January 26th, 1666, in Topsfield, Massachusetts; his father, Robert Smith, came from England. My father, Joseph Smith, Senior, left the state of Vermont, and moved to Palmyra, Ontario (now Wayne) county, in the state of New York, when I was in my tenth year, or thereabouts. In about four years after my father's arrival in Palmyra he moved with his family into Manchester, in the same county of Ontario, his family consisting of eleven souls, namely--my father, Joseph Smith, my mother, Lucy Smith, (whose name, previous to her marriage, was Mack, daughter of Solomon Mack,) [2] my brothers Alvin, (who died November 19th, 1824, in the 27th year of his age,) Hyrum, myself, Samuel Harrison, William, Don Carlos, and my sisters Sophronia, Catherine, and Lucy. [Sidenote: Religious Excitement in Western New York.] Some time in the second year after our removal to Manchester, there was in the place where we lived an unusual excitement on the subject of religion. It commenced with the Methodists, but soon became general among all the sects in that region of country. Indeed, the whole district of country seemed {3} affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, "Lo here!" and others, "Lo, there!" Some were contending for the Methodist faith, some for the Presbyterian, and some for the Baptist. For notwithstanding the great love which the converts to these different faiths expressed at the time of their conversion, and the great zeal manifested by the respective clergy, who were active in getting up and promoting this extraordinary scene of religious feeling, in order to have everybody converted, as they were pleased to call it, let them join what sect they pleased--yet when the converts began to file off, some to one party and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more pretended than real; for a scene of great confusion and bad feeling ensued; priest contending against priest, and convert against convert; so that all their good feelings one for another, if they ever had any, were entirely lost in a strife of words and a contest about opinions. [Sidenote: Reflections on Divided Christendom.] I was at this time in my fifteenth year. My father's family was proselyted to the Presbyterian faith, and four of them joined that church, namely--my mother Lucy; my brothers Hyrum and Samuel Harrison; and my sister Sophronia. During this time of great excitement, my mind was called up to serious reflection and great uneasiness; but though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. My mind at times was greatly excited, the cry and tumult {4} were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of both reason and sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others. [Sidenote: Perplexity of the Prophet.] In the midst of this war of words and tumult of opinions, I often said to myself, what is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him. [Sidenote: The Promise of James Tested.] Never did any passage of Scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passage of Scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible. At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to "ask of God," concluding that if He gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture. So, in accordance with this, my determination to ask God, I retired to the woods to make {5} the attempt. It was on the morning of a beautiful, clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally. [Sidenote: Effort of Satan to Destroy the Prophet.] After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. [Sidenote: The First Vision.] It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name, and said--pointing to the other-- _"THIS IS MY BELOVED SON, HEAR HIM."_ [Sidenote: State of Christian World.] My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of {6} myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right--and which I should join. I was answered that I must join none of them, for they were all wrong, and the personage who addressed me said that all their creeds were an abomination in His sight: that those professors were all corrupt; that "they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men: having a form of godliness, but they deny the power thereof." He again forbade me to join with any of them: and many other things did he say unto me, which I cannot write at this time. When I came to myself again, I found myself lying on my back, looking up into heaven. When the light had departed, I had no strength; but soon recovering in some degree, I went home. And as I leaned up to the fireplace, mother inquired what the matter was. I replied, "Never mind, all is well--I am well enough off." I then said to my mother, "I have learned for myself that Presbyterianism is not true." [Sidenote: Sectarian Opposition.] It seems as though the adversary was aware, at a very early period of my life, that I was destined to prove a disturber and an annoyer of his kingdom; else why should the powers of darkness combine against me? Why the opposition and persecution that arose against me, almost in my infancy? Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before-mentioned religious excitement, and, conversing with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying, it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the Apostles, and that there {7} would never be any more of them. I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects--all united to persecute me. [Sidenote: Reflections upon Sectarian Opposition.] It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself. However, it was nevertheless a fact that I had beheld a vision. I have thought since, that I felt much like Paul, when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light, and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to the last breath, that he had both seen a light, and heard a voice speaking unto him, and all the world could not make him think or believe otherwise. So it was with me. I had actually seen a light, and in the midst of that light I saw two personages, and they did in reality {8} speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me falsely for so saying, I was led to say in my heart, Why persecute me for telling the truth? I have actually seen a vision, and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it, at least I knew that by so doing I would offend God, and come under condemnation. [Sidenote: All Doubts Settled.] I had now got my mind satisfied so far as the sectarian world was concerned; that it was not my duty to join with any of them, but to continue as I was until further directed. I had found the testimony of James to be true, that a man who lacked wisdom might ask of God, and obtain, and not be upbraided. Footnotes 1. That is, 1838, since the Church was organized April 6th, 1830. The date at which the Prophet began the writing of this History is also indicated on a subsequent page, where reference is made to the final return of the plates to the angel, in whose charge they remained "until this day, the second day of May, 1838." 2. The Mack family, at least back to Ebenezer Mack, grandfather of Lucy, was from the state of Connecticut (_Joseph Smith and his Progenitors_, by Lucy Smith, ch. 9.) {9} Chapter II. The Visitation of Moroni--Existence of the Book of Mormon Made Known. [Sidenote: Interval of Three Years 1820-23.] I continued to pursue my common vocation in life until the twenty-first of September, one thousand eight hundred and twenty-three, all the time suffering severe persecution at the hands of all classes of men, both religious and irreligious, because I continued to affirm that I had seen a vision. [Sidenote: Confession of Errors.] During the space of time which intervened between the time I had the vision and the year eighteen hundred and twenty-three--having been forbidden to join any of the religious sects of the day, and being of very tender years, and persecuted by those who ought to have been my friends, and to have treated me kindly, and if they supposed me to be deluded to have endeavored in a proper and affectionate manner to have reclaimed me,--I was left to all kinds of temptations; and mingling with all kinds of society, I frequently fell into many foolish errors, and displayed the weakness of youth, and the foibles of human nature; which, I am sorry to say, led me into divers temptations, offensive in the sight of God. In making this confession, no one need suppose me guilty of any great or malignant sins. A disposition to commit such was never in my nature. But I was guilty of levity, and sometimes associated with jovial company, etc., not consistent with that character which ought to be maintained by one who was called of God as I had been. But this will not seem very strange to any {10} one who recollects my youth, and is acquainted with my native cheery temperament. [1] [Sidenote: Appearing of Moroni.] In consequence of these things, I often felt condemned for my weakness and imperfections; when, on the {11} evening of the above-mentioned twenty-first of September, after I had retired to my bed for the night, I betook myself to prayer and supplication to Almighty God for forgiveness of all my sins and follies, and also for a manifestation to me, that I might know of my state and standing before Him; for I had full confidence in obtaining a divine manifestation, as I previously had done. While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bed side, standing in the air, for his feet did not touch the floor. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked and his arms also, a little above the wrist, so, also were his feet naked, as were his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. [Sidenote: Moroni's Message.] When first I looked upon him, I was afraid; but the fear soon left me. He called me by name, and said unto me that he was a messenger sent from the presence of God to me and that his name was Moroni; [2] that God had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both {12} good and evil spoken of among all people. He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the sources from whence they sprang. He also said that the fullness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants; also that there were two stones in silver bows--and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim--deposited with the plates; and the possession and use of these stones were what constituted "Seers" in ancient or former times; and that God had prepared them for the purpose of translating the book. [Sidenote: Ancient Prophecies Quoted.] After telling me these things, he commenced quoting the prophecies of the Old Testament. He first quoted part of the third chapter of Malachi, [3] and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as it reads in our books, he quoted it thus: For behold the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly shall burn as stubble: for they that come shall burn them, saith the Lord of hosts, that it shall leave them neither root nor branch. And again, he quoted the fifth verse thus: Behold I will reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord. He also quoted the next verse differently: And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming. In addition to these, he quoted the eleventh chapter of Isaiah, saying that it was about to be fulfilled. He quoted {13} also the third chapter of Acts, twenty-second and twenty-third verses, precisely as they stand in our New Testament. He said that that Prophet was Christ; but the day had not yet come when "they who would not hear his voice should be cut off from among the people," but soon would come. He also quoted the second chapter of Joel, from the twenty-eighth verse to the last. He also said that this was not yet fulfilled, but was soon to be. And he further stated that the fullness of the Gentiles was soon to come in. He quoted many other passages of Scripture, and offered many explanations which cannot be mentioned here. [Sidenote: Plates not to be Shown.] Again, he told me, that when I got those plates of which he had spoken--for the time that they should be obtained was not yet fulfilled--I should not show them to any person; neither the breast plate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it. [Sidenote: Second Appearing of Moroni.] After this communication, I saw the light in the room began to gather immediately around the person of him who had been speaking to me, and it continued to do so, until the room was again left dark, except just around me, when instantly I saw, as it were, a conduit open right up into heaven, and he ascended until he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance. I lay musing on the singularity of the scene and marveling greatly at what had been told to me by this extraordinary messenger; when, in the midst of my meditation, I suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside. He {14} commenced, and again related the very same things which he had done at the first visit, without the least variation; which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this generation. Having related these things, he again ascended as he had done before. [Sidenote: The Third Appearing of Moroni.] By this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and I lay overwhelmed in astonishment at what I had both seen and heard. But what was my surprise when again I beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before; and added a caution to me, telling me that Satan would try to tempt me, (in consequence of the indigent circumstances of my father's family,) to get the plates for the purpose of getting rich. This he forbade me, saying that I must have no other object in view in getting the plates but to glorify God, and must not be influenced by any other motive than that of building His kingdom; otherwise I could not get them. After this third visit, he again ascended into heaven as before, and I was again left to ponder on the strangeness of what I had just experienced; when almost immediately after the heavenly messenger had ascended from me the third time, the cock crowed, and I found that day was approaching, so that our interviews must have occupied the whole of that night. [Sidenote: Fourth Appearing of Moroni.] I shortly after arose from my bed, and, as usual, went to the necessary labors of the day; but, in attempting to work as at other times, I found my strength so exhausted as to render me entirely unable. My father, who was laboring along with me, discovered something to be wrong with me, and told me to go home. I started with the intention of going to the house; but, in attempting to cross the fence out of the {15} field where we were, my strength entirely failed me, and I fell helpless on the ground, and for a time was quite unconscious of anything. The first thing that I can recollect was a voice speaking unto me, calling me by name. I looked up, and beheld the same messenger standing over my head, surrounded by light as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my father and tell him of the vision and commandments which I had received. I obeyed; I returned to my father in the field, and rehearsed the whole matter to him. He replied to me that it was of God, and told me to go and do as commanded by the messenger. I left the field, and went to the place where the messenger had told me the plates were deposited; and owing to the distinctness of the vision which I had had concerning it, I knew the place the instant that I arrived there. [Sidenote: The Hill Cumorah.] Convenient to the village of Manchester, Ontario county, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood. [4] On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it {16} was visible above the ground, but the edge all around was covered with earth. [Sidenote: The Nephite Record.] Having removed the earth, I obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up. I looked in, and there indeed did I behold the plates, the Urim and Thummim, and the breastplate, as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crosswise of the box, and on these stones lay the plates and the other things with them. [Sidenote: Four Annual Visits to Cumorah.] I made an attempt to take them out, but was for bidden by the messenger, and was again informed that the time for bringing them forth had not yet arrived, neither would it, until four years from that time; but he told me that I should come to that place precisely in one year from that time, and that he would there meet with me, and that I should continue to do so until the time should come for obtaining the plates. Accordingly, as I had been commanded, I went at the end of each year, and at each time I found the same messenger there, and received instruction and intelligence from him at each of our interviews, respecting what the Lord was going to do, and how and in what manner His kingdom was to be conducted in the last days. [Sidenote: Story of Being a Money Digger.] As my father's worldly circumstances were very limited, we were under the necessity of laboring with our hands, hiring out by day's work and otherwise, as we could get opportunity. Sometimes we were at home, and sometimes abroad, and by continued labor, were enabled to get a comfortable maintenance. In the year 1824 [5] my father's family met with a great affliction by the death of my eldest brother, {17} Alvin. In the month of October, 1825, I hired with an old gentleman by the name of Josiah Stowel, who lived in Chenango county, state of New York. He had heard something of a silver mine having been opened by the Spaniards in Harmony, Susquehanna county, state of Pennsylvania; and had, previous to my hiring to him, been digging, in order, if possible, to discover the mine. After I went to live with him, he took me, with the rest of his hands, to dig for the silver mine, at which I continued to work for nearly a month, without success in our undertaking, and finally I prevailed with the old gentleman to cease digging after it. Hence arose the very prevalent story of my having been a money digger. [Sidenote: The Prophet's Marriage.] During the time that I was thus employed, I was put to board with a Mr. Isaac Hale, of that place; it was there I first saw my wife (his daughter), Emma Hale. [6] On the 18th of January, 1827, we were married, while I was yet employed in the service of Mr. Stowel. Owing to my continuing to assert that I had seen a vision, persecution still followed me, and my wife's father's family were very much opposed to our being married. I was, therefore, under the necessity of taking her elsewhere; so we went and were married at the house of Squire Tarbill, in South Bainbridge, Chenango county, New York. Immediately after my marriage, I left Mr. Stoal's and went to my father's, and farmed with him that season. Footnotes 1. With this agrees a letter which the Prophet addressed to Oliver Cowdery upon hearing that it was the intention of the latter to publish a series of articles in the _Saints' Messenger and Advocate_, on "Early Scenes and Incidents in the Church." The letter referred to appeared in vol. 1, no. 3, of the _Messenger and Advocate_, 1834. Letter of Joseph Smith to Oliver Cowdery:_Dear Brother_: Having learned from the first number of the _Messenger and Advocate_, that you were not only about to "give a history of the rise and progress of the Church of the Latter-day Saints;" but that said history would necessarily embrace my life and character, I have been induced to give you the time and place of my birth; as I have learned that many of the opposers of those principles which I have held forth to the world, profess a personal acquaintance with me, though when in my presence, represent me to be another person, in age, education, and stature, from what I am. I was born (according to the record of the same kept by my parents) in the town of Sharon, Windsor county, Vermont, on the 23rd of December, 1805. At the age of ten my father's family removed to Palmyra, New York, where, in the vicinity of which, I lived, or, made it my place of residence, until I was twenty-one; the latter part in the town of Manchester. During this time, as is common to most, or all youths, I fell into many vices and follies; but as my accusers are, and have been forward to accuse me of being guilty of gross and outrageous violations of the peace and good order of the community, I take the occasion to remark that, though as I have said above, "as is common to most, or all youths, I fell into many vices and follies," I have not, neither can it be sustained, in truth, been guilty of wronging or injuring any man or society of men; and those imperfections to which I allude, and for which I have often had occasion to lament, were a light, and too often, vain mind, exhibiting a foolish and trifling conversation. This being all, and the worst, that my accusers can substantiate against my moral character, I wish to add that it is not without a deep feeling of regret that I am thus called upon in answer to my own conscience, to fulfil a duty I owe to myself, as well as to the cause of truth, in making this public confession of my former uncircumspect walk, and trifling conversation and more particularly, as I often acted in violation of those holy precepts which I knew came from God. But as the "Articles and Covenants," of this Church are plain upon this particular point, I do not deem it important to proceed further. I only add, that I do not, nor never have, pretended to be any other than a man "subject to passion," and liable, without the assisting grace of the Savior, to deviate from that perfect path in which all men are commanded to walk. By giving the above a place in your valuable paper, you will confer a lasting favor upon myself as an individual, and, as I humbly hope, subserve the cause of righteousness. I am, with feelings of esteem, your fellow-laborer in the Gospel of our Lord,[Signed] Joseph Smith. 2. In the original publication of the history in the _Times and Seasons_ at Nauvoo, this name appears as "Nephi," and the _Millennial Star_ perpetuated the error in its republication of the History. That it is an error is evident, and it is so noted in the manuscripts to which access has been had in the preparation of this work. See also _Book of Doctrine and Covenants_, section 27, par. 5, and section 128, par. 20. 3. Most likely the first part of the chapter; as that deals with the coming of a messenger to prepare the way for the glorious coming of Messiah. 4. The following description of Cumorah is from the pen of Oliver Cowdery: You are acquainted with the mail road from Palmyra, Wayne county, to Canandaigua, Ontario county, New York, and also, as you pass from the former to the latter place, before arriving at the little village of Manchester, say from three to four, or about four miles from Palmyra, you pass a large hill on the east side of the road. Why I say large, is because it is as large perhaps, as any in that country. To a person acquainted with this road a description would be unnecessary, as it is the largest and rises the highest of any on that route. The north end rises quite sudden until it assumes a level with the more southerly extremity, and I think I may say an elevation higher than at the south a short distance, say half or three-fourths of a mile. As you pass toward Canandaigua it lessens gradually until the surface assumes its common level, or is broken by other smaller hills or ridges, water-courses and ravines. I think I am justified in saying that this is the highest hill for some distance round, and I am certain that its appearance, as it rises so suddenly from the plain on the north, must attract the notice of the traveler as he passes by.--_Messenger and Advocate_, 1834. 5. A genealogy of the Prophet's family in the Church records gives the date of Alvin's death, November 19, 1825. Lucy Smith's _History of the Prophet_ agrees with the text above.--1824, November 19. 6. Emma Hale was born in the town of Harmony, Susquehanna county, Pennsylvania, July 10, 1804. It will therefore be observed that Emma Hale was in her twenty-third year at the time of her marriage with the Prophet; hence of age; hence, under the law, mistress of her own actions. This is remarked because the Prophet, in works written against him, is charged with having abducted his wife. {18} Chapter III. The Nephite Record Delivered to Joseph--the Angel's Warning--the Work of Translation. [Sidenote: The Prophet Receives the Plates.] At length the time arrived for obtaining the plates, the Urim and Thummim, and the Breastplate. On the twenty-second day of September, one thousand eight hundred and twenty-seven, having gone as usual at the end of another year to the place where they were deposited, the same heavenly messenger delivered them up to me with this charge: that I should be responsible for them; that if I should let them go carelessly, or through any neglect of mine, I should be cut off; but that if I would use all my endeavors to preserve them, until he, the messenger, should call for them, they should be protected. [Sidenote: Efforts of Enemies to Get the Plates.] I soon found out the reason why I had received such strict charges to keep them safe, and why it was that the messenger had said that when I had done what was required at my hand, he would call for them. For no sooner was it known that I had them, than the most strenuous exertions were used to get them from me. Every stratagem that could be invented was resorted to for that purpose. The persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. But by the wisdom of God, they remained safe in my hands, until I had accomplished by them what was required at my hand. When, according to arrangements, the messenger called for them, I delivered them up to him; and he has them in his charge {19} until this day, being the second day of May, one thousand eight hundred and thirty-eight. [1] [Sidenote: Misrepresentations.] The excitement, however, still continued, and rumor with her thousand tongues was all the time employed in circulating falsehoods about my father's family, and about myself. If I were to relate a thousandth part of them, it would fill up volumes. The persecution, however, became so intolerable that I was under the necessity of leaving Manchester, and going with my wife to Susquehanna county, in the state of Pennsylvania. [Sidenote: Removal to Pennsylvania.] While preparing to start,--being very poor, and the persecution so heavy upon us that there was no probability that we would ever be otherwise,--in the midst of our afflictions we found a friend in a gentleman by the name of Martin Harris, [2] who came to us and gave me fifty dollars to assist us on our journey. Mr. Harris was a resident of Palmyra township, Wayne county, in the state of New York, and a farmer of respectability. By this timely aid was I enabled to reach the place of my destination in Pennsylvania; and immediately after my arrival there I commenced copying the characters off the plates. I copied a considerable number of them, and by means of the Urim and Thummim I translated some of them, which I did between the time I arrived at the house of my wife's father, in the month of December, and the February following. [Sidenote: Words of the Book Given to the Learned.] Some time in this month of February, the aforementioned Mr. Martin Harris came to our place, got the characters which I had drawn off the plates, and started with them to the city of New York. For what took place relative to him and the {20} characters, I refer to his own account of the circumstances, as he related them to me after his return, which was as follows: I went to the city of New York, and presented the characters which had been translated, with the translation thereof, to Professor Charles Anthon, a gentleman celebrated for his literary attainments. Professor Anthon stated that the translation was correct, more so than any he had before seen translated from the Egyptian. I then showed him those which were not yet translated, and he said that they were Egyptian, Chaldaic, Assyriac, and Arabic; and he said they were true characters. He gave me a certificate, certifying to the people of Palmyra that they were true characters, and that the translation of such of them as had been translated was also correct. I took the certificate and put it into my pocket, and was just leaving the house, when Mr. Anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. I answered that an angel of God had revealed it unto him. He then said to me, "Let me see that certificate." I accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying, that there was no such thing now as ministering of angels, and that if I would bring the plates to him, he would translate them. I informed him that part of the plates were sealed, and that I was forbidden to bring them. He replied, "I cannot read a sealed book." I left him and went to Dr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation. [3] [Sidenote: The Loss of 116 Pages of Manuscript.] Mr. Harris, having returned from his tour, left me and went home to Palmyra, arranged his affairs, and returned again to my house about the 12th of April, 1828, and commenced writing for me while I translated from the plates, which we continued until the 14th of June following, by which time he {21} had written one hundred and sixteen pages of manuscript on foolscap paper. Some time after Mr. Harris had begun to write for me, he began to importune me to give him liberty to carry the writings home and show them; and desired of me that I would inquire of the Lord, through the Urim and Thummim, if he might not do so. I did inquire, and the answer was that he must not. However, he was not satisfied with this answer, and desired that I should inquire again. I did so, and the answer was as before. Still he could not be contented, but insisted that I should inquire once more. After much solicitation I again inquired of the Lord, and permission was granted him to have the writings on certain conditions; which were, that he show them only to his brother, Preserved Harris, his own wife, his father and his mother, and a Mrs. Cobb, a sister to his wife. In accordance with this last answer, I required of him that he should bind himself in a covenant to me in a most solemn manner that he would not do otherwise than had been directed. He did so. He bound himself as I required of him, took the writings, and went his way. Notwithstanding, however, the great restrictions which he had been laid under, and the solemnity of the covenant which he had made with me, he did show them to others, and by stratagem they got them away from him, and they never have been recovered unto this day. [Sidenote: Prophet's Journey to Manchester and Return to Pennsylvania.] In the meantime, while Martin Harris was gone with the writings, I went to visit my father's family at Manchester. I continued there for a short season, and then returned to my place in Pennsylvania. Immediately after my return home, I was walking out a little distance, when, behold, the former heavenly messenger appeared and handed to me the Urim and Thummim again--for it had been taken from me in consequence of my having wearied the Lord in asking for the privilege of letting Martin Harris take the writings, which he lost by transgression--and I {22} inquired of the Lord through it, and obtained the following: _Revelation to Joseph Smith, Jun., given July, 1828, concerning certain manuscripts of the first part of the Book of Mormon, which had been taken from the possession of Martin Harris._ [4] 1. The works, and the designs, and the purposes of God cannot be frustrated, neither can they come to naught. 2. For God doth not walk in crooked paths, neither doth he turn to the right hand nor to the left, neither doth He vary from that which He hath said, therefore his paths are straight, and His course is one eternal round. 3. Remember, remember that it is not the work of God that is frustrated, but the work of men; 4. For although a man may have many revelations, and have power to do many mighty works, yet if he boasts in his own strength, and sets at naught the counsels of God, and follows after the dictates of his own will and carnal desires, he must fall and incur the vengeance of a just God upon him. 5. Behold, you have been entrusted with these things, but how strict were your commandments; and remember, also, the promises which were made to you, if you did not transgress them. 6. And behold, how oft you have transgressed the commandments and the laws of God, and have gone on in the persuasions of men; 7. For, behold, you should not have feared man more than God, although men set at naught the counsels of God, and despise His works; 8. Yet you should have been faithful and He would have extended His arm and supported you against all the fiery darts of the adversary; and He would have been with you in every time of trouble. 9. Behold, thou art Joseph, and thou wast chosen to do the work of the Lord, but because of transgression, if thou art not aware thou wilt fall. 10. But remember God is merciful; therefore, repent of that which thou hast done which is contrary to the commandment which I gave you, and thou art still chosen, and art again called to the work; 11. Except thou do this, thou shalt be delivered up and become as other men and have no more gift. 12. And when thou deliveredst up that which God had given thee sight and power to translate, thou deliveredst up that which was sacred into the hands of a wicked man, 13. Who has set at naught the counsels of God, and has broken the {23} most sacred promises which were made before God, and has depended upon his own judgment and boasted in his own wisdom; 14. And this is the reason that thou hast lost thy privileges for a season; 15. For thou hast suffered the counsel of thy director to be trampled upon from the beginning. 16. Nevertheless, my work shall go forth, for inasmuch as the knowledge of a Savior has come into the world, through the testimony of the Jews, even so shall the knowledge of a Savior come unto my people, 17. And to the Nephites, and the Jacobites, and the Josephites, and the Zoramites, through the testimony of their fathers-- 18. And this testimony shall come to the knowledge of the Lamanites, and the Lemuelites, and the Ishmaelites, who dwindled in unbelief because of the iniquity of their fathers, whom the Lord has suffered to destroy their brethren the Nephites, because of their iniquities and their abominations; 19. And for this very purpose are these plates preserved which contain these records, that the promises of the Lord might be fulfilled, which He made to His people; 20. And that the Lamanites might come to the knowledge of their fathers, and that they might know the promises of the Lord, and that they may believe the Gospel and rely upon the merits of Jesus Christ, and be glorified through faith in his name, and that through their repentance they might be saved. Amen. [Sidenote: Interpreters and Plates Returned to the Prophet.] After I had obtained the above revelation, both the plates and the Urim and Thummim were taken from me again; but in a few days they were returned to me, when I inquired of the Lord, and the Lord said thus unto me: [5] _Revelation, given to Joseph Smith, Jun., informing him of the alteration of the manuscript of the fore part of the Book of Mormon._ [6] 1. Now, behold, I say unto you, that because you delivered up those writings which you had power given unto you to translate by the means of the {24} Urim and Thummim, into the hands of a wicked man, you have lost them. 2. And you also lost your gift at the same time, and your mind became darkened. 3. Nevertheless, it is now restored unto you again; therefore see that you are faithful and continue on unto the finishing of the remainder of the work of translation as you have begun; 4. Do not run faster, or labor more than you have strength and means provided to enable you to translate; but be diligent unto the end: 5. Pray always that you may come off conqueror: yea, that you may conquer Satan, and that you may escape the hands of the servants of Satan that do uphold his work. 6. Behold, they have sought to destroy you; yea, even the man in whom you have trusted has sought to destroy you. 7. And for this cause I said that he is a wicked man, for he has sought to take away the things wherewith you have been entrusted; and he has also sought to destroy your gift; 8. And because you have delivered the writings into his hands, behold wicked men have taken them from you: 9. Therefore, you have delivered them up, yea, that which was sacred, unto wickedness. 10. And, behold, Satan hath put it into their hearts to alter the words which you have caused to be written, or which you have translated, which have gone out of your hands. 11. And behold, I say unto you, that because they have altered the words, they read contrary from that which you translated and caused to be written; 12. And, on this wise, the devil has sought to lay a cunning plan, that he may destroy this work; 13. For he hath put it into their hearts to do this, that by lying they may say they have caught you in the words which you have pretended to translate. 14. Verily, I say unto you, that I will not suffer that Satan shall accomplish his evil design in this thing. 15. For, behold, he has put it into their hearts to get thee to tempt the Lord thy God in asking to translate it over again; 16. And then, behold, they say and think in their hearts, We will see if God has given him power to translate; if so, he will also give him power again; 17. And if God giveth him power again, or if he translates again, or, in other words, if he bringeth forth the same words, behold, we have the same with us, and we have altered them: 18. Therefore, they will not agree, and we will say that he has lied in his words, and that he has no gift, and that he has no power: {25} 19. Therefore we will destroy him, and also the work, and we will do this that we may not be ashamed in the end, and that we may get glory of the world. 20. Verily, verily, I say unto you, that Satan has great hold upon their hearts; he stirreth them up to iniquity against that which is good, 21. And their hearts are corrupt, and full of wickedness and abominations, and they love darkness rather than light, because their deeds are evil: therefore they will not ask of me. 22. Satan stirreth them up, that he may lead their souls to destruction. 23. And thus he has laid a cunning plan, thinking to destroy the work of God; but I will require this at their hands, and it shall turn to their shame and condemnation in the day of judgment. 24. Yea, he stirreth up their hearts to anger against this work; 25. Yea, he saith unto them, Deceive and lie in wait to catch, that ye may destroy--behold, this is no harm; And thus he flattereth them, and telleth them that it is no sin to lie, that they may catch a man in a lie, that they may destroy him; 26. And thus he flattereth them, and leadeth them along until he draggeth their souls down to hell; and thus he causeth them to catch themselves in their own snare; 27. And thus he goeth up and down, to and fro in the earth, seeking to destroy the souls of men. 28. Verily, verily, I say unto you, woe be unto him that lieth to deceive, because he supposeth that another lieth to deceive, for such are not exempt from the justice of God. 29. Now, behold, they have altered these words, because Satan saith unto them, He hath deceived you, and thus he flattereth them away to do iniquity, to get thee to tempt the Lord thy God. 30. Behold, I say unto you, that you shall not translate again those words which have gone forth out of your hands; 31. For, behold, they shall not accomplish their evil designs in lying against those words. For, behold, if you should bring forth the same words, they will say that you have lied, and that you have pretended to translate, but that you have contradicted yourself: 32. And, behold they will publish this, and Satan will harden the hearts of the people to stir them up to anger against you, that they will not believe my words. 33. Thus Satan thinketh to overpower your testimony in this generation, that the work may not come forth in this generation; 34. But behold, here is wisdom, and because I show unto you wisdom, and give you commandments concerning these things, what you shall do, show it not unto the world until you have accomplished the work of translation. 35. Marvel not that I said unto you, Here is wisdom, show it not {26} unto the world, for I said, show it not unto the world, that you may be preserved. 36. Behold, I do not say that you shall not show it unto the righteous; 37. But as you cannot always judge the righteous, or as you cannot always tell the wicked from the righteous, therefore I say unto you, hold your peace until I shall see fit to make all things known unto the world concerning the matter. 38. And now, verily, I say unto you, that an account of those things that you have written, which have gone out of your hands, is engraven upon the plates of Nephi; 39. Yea, and you remember it was said in those writings that a more particular account was given of these things upon the plates of Nephi. 40. And now, because the account which is engraven upon the plates of Nephi is more particular concerning the things which, in my wisdom, I would bring to the knowledge of the people in this account; 41. Therefore, you shall translate the engravings which are on the plates of Nephi, down even till you come to the reign of King Benjamin, or until you come to that which you have translated, which you have retained. 42. And behold, you shall publish it as the record of Nephi, and thus I will confound those who have altered my words. 43. I will not suffer that they shall destroy my work; yea, I will show unto them that my wisdom is greater than the cunning of the devil. 44. Behold, they have only got a part or an abridgment of the account of Nephi. 45. Behold, there are many things engraven upon the plates of Nephi which do throw greater views upon my Gospel; therefore, it is wisdom in me that you should translate this first part of the engravings of Nephi, and send forth in this work. 46. And behold, all the remainder of this work does contain all those parts of my Gospel which my holy prophets, yea, and also my disciples, desired in their prayers should come forth unto this people. 47. And I said unto them, that it should be granted unto them according to their faith in their prayers; 48. Yea, and this was their faith, that my gospel, which I gave unto them, that they might preach in their days, might come unto their brethren the Lamanites, and also all that had become Lamanites, because of their dissensions. 49. Now, this is not all--their faith in their prayers was, that this gospel should be made known also, if it were possible, that other nations should possess this land; {27} 50. And thus they did leave a blessing upon this land in their prayers, that whosoever should believe in this Gospel in this land, might have eternal life; 51. Yea, that it might be free unto all of whatsoever nation, kindred, tongue, or people they may be. 52. And now, behold, according to their faith in their prayers will I bring this part of my Gospel to the knowledge of my people. Behold, I do not bring it to destroy that which they have received, but to build it up. 53. And for this cause have I said, If this generation harden not their hearts, I will establish my Church among them. 54. Now I do not say this to destroy my Church, but I say this to build up my Church; 55. Therefore, whosoever belongeth to my Church need not fear, for such shall inherit the kingdom of heaven; 56. But it is they who do not fear me, neither keep my commandments, but build up churches unto themselves to get gain, yea, and all those that do wickedly and build up the kingdom of the devil; yea, verily, verily, I say unto you, that it is they that I will disturb, and cause to tremble and shake to the center. 57. Behold, I am Jesus Christ, the Son of God. I came unto my own, and my own received me not. 58. I am the light which shineth in darkness, and the darkness comprehendeth it not. 59. I am He who said, Other sheep have I which are not of this fold, unto my disciples, and many there were that understood me not. 60. And I will show unto this people that I had other sheep, and that they were a branch of the house of Jacob; 61. And I will bring to light their marvelous works, which they did in my name; 62. Yea, and I will also bring to light my Gospel which was ministered unto them, and, behold, they shall not deny that which you have received, but they shall build it up, and shall bring to light the true points of my doctrine, yea, and the only doctrine which is in me; 63. And this I do that I may establish my Gospel, that there may not be so much contention; yea, Satan doth stir up the hearts of the people to contention concerning the points of my doctrine; and in these things they do err, for they do wrest the Scriptures and do not understand them; 64. Therefore, I will unfold unto them this great mystery; 65. For, behold, I will gather them as a hen gathereth her chickens under her wings, if they will not harden their hearts. 66. Yea, if they will come, they may, and partake of the waters of life freely. {28} 67. Behold, this is my doctrine: whosoever repenteth and cometh unto me, the same is my Church. 68. Whosoever declareth more or less than this, the same is not of me, but is against me; therefore he is not of my Church. 69. And now, behold, whosoever is of my Church, and endureth of my Church to the end, him will I establish upon my rock, and the gates of hell shall not prevail against him. 70. And now, remember the words of him who is the life and light of the world, your Redeemer, your Lord and your God. Amen. [Sidenote: Interval in the Work of Translation.] I did not, however, go immediately to translating, but went to laboring with my hands upon a small farm which I had purchased of my wife's father, in order to provide for my family. In the month of February, 1829, my father came to visit us, at which time I received the following revelation for him: _Revelation to Joseph Smith, Sen., given February, 1829._ [7] 1. Now behold, a marvelous work is about to come forth among the children of men; 2. Therefore, O ye that embark in the service of God, see that ye serve him with all your heart, might, mind and strength, that ye may stand blameless before God at the last day; 3. Therefore, if ye have desires to serve God, ye are called to the work, 4. For behold the field is white already to harvest, and lo, he that thrusteth in his sickle with his might, the same layeth up in store that he perisheth not, but bringeth salvation to his soul; 5. And faith, hope, charity and love, with an eye single to the glory of God, qualify him for the work. 6. Remember faith, virtue, knowledge, temperance, patience, brotherly kindness, godliness, charity, humility, diligence. 7. Ask, and ye shall receive, knock and it shall be opened unto you. Amen. [Sidenote: Three Witnesses Promised.] The following I applied for and obtained, at the request of the aforementioned Martin Harris: _Revelation, given March, 1829._ [8] 1. Behold, I say unto you, that as my servant Martin Harris has {29} desired a witness at my hand, that you, my servant Joseph Smith, Jun., have got the plates of which you have testified and borne record that you have received of me; 2. And now, behold, this shall you say unto him, He who spake unto you, said unto you, I, the Lord, am God, and have given these things unto you, my servant Joseph Smith, Jun., and have commanded you that you should stand as a witness of these things, 3. And I have caused you that you should enter into a covenant with me, that you should not show them except to those persons to whom I commanded you; and you have no power over them except I grant it unto you. 4. And you have a gift to translate the plates; and this is the first gift that I bestowed upon you, and I have commanded that you should pretend to no other gift, until my purpose is fulfilled in this; for I will grant unto you no other gift until it is finished. 5. Verily, I say unto you, that woe shall come unto the inhabitants of the earth if they will not hearken unto my words; 6. For hereafter you shall be ordained and go forth and deliver my words unto the children of men. 7. Behold, if they will not believe my words, they would not believe you, my servant Joseph, if it were possible that you should show them all these things which I have committed unto you. 8. Oh, this unbelieving and stiffnecked generation, mine anger is kindled against them! 9. Behold, verily I say unto you, I have reserved those things which I have entrusted unto you, my servant Joseph, for a wise purpose in me, and it shall be made known unto future generations; 10. But this generation shall have my word through you; 11. And in addition to your testimony, the testimony of three of my servants, whom I shall call and ordain, unto whom I will show these things, and they shall go forth with my words that are given through you: 12. Yea, they shall know of a surety that these things are true, for from heaven will I declare it unto them. 13. I will give them power that they may behold and view these things as they are; 14. And to none else will I grant this power, to receive this same testimony among this generation, in this the beginning of the rising up and the coming forth of my Church out of the wilderness; clear as the moon, and fair as the sun, and terrible as an army with banners. 15. And the testimony of three witnesses will I send forth of my word; 16. And behold, whosoever believeth on my words, them will I visit with the manifestation of my Spirit, and they shall be born of me, even of water and of the Spirit. {30} 17. And you must wait yet a little while, for ye are not yet ordained; 18. And their testimony shall also go forth unto the condemnation of this generation if they harden their hearts against them; 19. For a desolating scourge shall go forth among the inhabitants of the earth, and shall continue to be poured out from time to time, if they repent not until the earth is empty, and the inhabitants thereof are consumed away and utterly destroyed by the brightness of my coming. 20. Behold, I tell you these things, even as I also told the people of the destruction of Jerusalem, and my word shall be verified at this time as it hath hitherto been verified. 21. And now I command you, my servant Joseph, to repent and walk more uprightly before me, and to yield to the persuasions of men no more; 22. And that you be firm in keeping the commandments wherewith I have commanded you, and if you do this, behold I grant unto you eternal life, even if you should be slain. 23. And now, again, I speak unto you, my servant Joseph concerning the man that desires the witness. 24. Behold, I say unto him, he exalts himself and does not humble himself sufficiently before me; but if he will bow down before me, and humble himself in mighty prayer and faith, in the sincerity of his heart, then will I grant unto him a view of the things which he desires to see. 25. And then he shall say unto the people of this generation, Behold, I have seen the things which the Lord hath shown unto Joseph Smith, Jun., and I know of a surety that they are true for I have seen them, for they have been shown unto me by the power of God and not of man. 26. And I, the Lord, commanded him, my servant Martin Harris, that he shall say no more unto them concerning these things, except he shall say, I have seen them, and they have been shown unto me by the power of God, and these are the words which he shall say; 27. But if he deny this, he will break the covenant which he has before covenanted with me, and behold he is condemned. 28. And now, except he humble himself and acknowledge unto me the things that he has done which are wrong, and covenant with me that he will keep my commandments, and exercise faith in me, behold, I say unto him, he shall have no such views, for I will grant unto him no views of the things of which I have spoken. 29. And if this be the case, I command you, my servant Joseph that you shall say unto him, that he shall do no more, nor trouble me any more concerning this matter. 30. And if this be the case, behold, I say unto thee Joseph, when {31} thou hast translated a few more pages, thou shalt stop for a season, even until I command thee again; then thou mayest translate again. 31. And except thou do this, behold, thou shalt have no more gift, and I will take away the things which I have entrusted with thee. 32. And now, because I forsee the lying in wait to destroy thee, yea, I forsee that if my servant Martin Harris humbleth not himself, and receive a witness from my hand, that he will fall into transgression; 33. And there are many that lie in wait to destroy thee from off the face of the earth, and for this cause, that thy days may be prolonged, I have given unto thee these commandments; 34. Yea, for this cause I have said, Stop and stand still until I command thee, and I will provide means whereby thou mayest accomplish the thing which I have commanded thee. 35. And if thou art faithful in keeping my commandments, thou shalt be lifted up at the last day. Amen. Footnotes 1. See footnote page 2. 2. Martin Harris, who subsequently became one of the Three Witnesses to the Book of Mormon, was born in East-town, Saratoga county, New York, on the 18th of May, 1783. When in his ninth year his father moved with his family into Palmyra, Wayne county, so that man and boy Martin Harris had lived in Palmyra some thirty-six years. He had amassed a considerable property in lands, and had established a reputation for business reliability. 3. In a letter to E. D. Howe, of Painesville, Ohio, who published a book against the Church in 1834, Professor Anthon acknowledged the visit of Martin Harris to him and the presentation of the characters in question. He states, however, that Harris, whom he describes as "a plain, apparently simple-hearted farmer," presented him with a note from Dr. Samuel L. Mitchell, of New York, requesting him (Anthon) to decipher, if possible, a paper which the "farmer" would hand to him. The call on Dr. Mitchell, alluded to in Martin Harris' statement above, must, therefore, have referred to a second visit to Dr. Mitchell, after his adventure with Professor Anthon. The latter's communication to Howe bears the date of February 17th, 1834, and is published in _extenso_ in Smucker's _History of the Mormons_, pp. 37-39. 4. Doctrine and Covenants, sec. 3. 5. This revelation, which appears as section 10 in the Doctrine and Covenants is there dated May, 1829. This is clearly an error. The Prophet's words in the text above can lead to but one conclusion, namely, that this was the first revelation he received after the plates and the Urim and Thummim were finally restored to him and this, he says, was only "a few days" after he had received the previous revelation, which, indeed, refers to the same subject as this one. The latter was, therefore, in all probability, received in August or September, 1828. 6. Doctrine and Covenants, sec. 10. 7. Doctrine and Covenants, sec. 4. 8. Doctrine and Covenants, sec. 5. {32} Chapter IV. Oliver Cowdery Becomes the Prophet's Scribe--the Translation of the Plates Continued. [Sidenote: Oliver Cowdery.] On the 5th day of April, 1829, Oliver Cowdery [1] came to my house, until which time I had never seen him. He stated to me that having been teaching school in the neighborhood where my father resided, and my father being one of those who sent to the school, he went to board for a season at his house, and while there the family related to him the circumstance of my having received the plates, and accordingly he had come to make inquiries of me. [2] Two days after the arrival of Mr. Cowdery (being the 7th of April) [3] I {33} commenced to translate the Book of Mormon, and he began to write for me, which having continued for some time, I inquired of the Lord through the Urim and Thummim, and obtained the following: _Revelation given April, 1829, to Oliver Cowdery and Joseph Smith, Jun._ [4] 1. A great and marvelous work is about to come forth unto the children of men. 2. Behold, I am God, and give heed unto my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my words. 3. Behold, the field is white already to harvest, therefore, whoso desireth to reap, let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of God; 4. Yea, whosoever will thrust in his sickle and reap, the same is called of God; 5. Therefore, if you will ask of me you shall receive; if you will knock it shall be opened unto you. 6. Now, as you have asked, behold, I say unto you, keep my commandments, and seek to bring forth and establish the cause of Zion; 7. Seek not for riches but for wisdom, and behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich. Behold, he that hath eternal life is rich. 8. Verily, verily, I say unto you, even as you desire of me, so it shall be unto you; and if you desire, you shall be the means of doing much good in this generation. 9. Say nothing but repentance unto this generation: keep my commandments, and assist to bring forth my work, according to my commandments, and you shall be blessed. 10. Behold thou hast a gift, and blessed art thou because of thy gift. Remember it is sacred and cometh from above: 11. And if thou wilt inquire, thou shalt know mysteries which are great and marvelous: therefore thou shalt exercise thy gift, that thou mayest find out mysteries, that thou mayest bring many to the knowledge of the truth; yea, convince them of the error of their ways. 12. Make not thy gift known unto any, save it be those who are of thy faith. Trifle not with sacred things. 13. If thou wilt do good, yea, and hold out faithful to the end, thou shalt be saved in the kingdom of God, which is the greatest of all the gifts of God; for there is no gift greater than the gift of salvation. {34} 14. Verily, verily, I say unto thee, blessed art thou for what thou hast done, for thou hast inquired of me, and behold, as often as thou hast inquired, thou hast received instruction of my Spirit. If it had not been so, thou wouldst not have come to the place where thou art at this time. 15. Behold, thou knowest that thou hast inquired of me, and I did enlighten thy mind; and now I tell thee these things, that thou mayest know that thou hast been enlightened by the spirit of truth; 16. Yea, I tell thee, that thou mayest know that there is none else save God that knowest thy thoughts and the intents of thy heart. 17. I tell thee these things as a witness unto thee that the words of the work which thou hast been writing are true. 18. Therefore be diligent, stand by my servant Joseph faithfully, in whatsoever difficult circumstances he may be for the word's sake. 19. Admonish him in his faults and also receive admonition from him. Be patient; be sober; be temperate; have patience, faith, hope and charity. 20. Behold, thou art Oliver, and I have spoken unto thee because of thy desire; therefore, treasure up these words in thy heart. Be faithful and diligent in keeping the commandments of God, and I will encircle thee in the arms of my love. 21. Behold, I am Jesus Christ, the Son of God. I am the same that came unto my own, and my own received me not. I am the light which shineth in darkness, and the darkness comprehendeth it not. 22. Verily, verily, I say unto you, if you desire a further witness, cast your mind upon the night that you cried unto me in your heart, that you might know concerning the truth of these things. 23. Did I not speak peace to your mind concerning the matter? What greater witness can you have than from God? 24. And now, behold, you have received a witness, for if I have told you things which no man knoweth, have you not received a witness? 25. And, behold, I grant unto you a gift, if you desire of me, to translate even as my servant Joseph. 26. Verily, verily, I say unto you, that there are records which contain much of my Gospel, which have been kept back because of the wickedness of the people; 27. And now I command you, that if you have good desires--a desire to lay up treasures for yourself in heaven--then shall you assist in bringing to light, with your gift, those parts of my Scriptures which have been hidden because of iniquity. 28. And now, behold, I give unto you, and also unto my servant Joseph, the keys of this gift, which shall bring to light this ministry; and in the mouth of two or three witnesses shall every word be established. {35} 29. Verily, verily, I say unto you, if they reject my words, and this part of my Gospel and ministry, blessed are ye, for they can do no more unto you than unto me; 30. And even if they do unto you, even as they have done unto me, blessed are ye, for you shall dwell with me in glory; 31. But if they reject not my words, which shall be established by the testimony which shall be given, blessed are they, and then shall ye have joy in the fruit of your labors. 32. Verily, verily, I say unto you, as I said unto my disciples, where two or three are gathered together in my name, as touching one thing, behold, there will I be in the midst of them: even so am I in the midst of you. 33. Fear not to do good, my sons, for whatsoever ye sow, that shall ye also reap; therefore, if ye sow good ye shall also reap good for your reward. 34. Therefore, fear not, little flock, do good; let earth and hell combine against you, for if ye are built upon my rock, they cannot prevail. 35. Behold, I do not condemn you; go your ways and sin no more; perform with soberness the work which I have commanded you. 36. Look unto me in every thought; doubt not; fear not; 37. Behold the wounds which pierced my side, and also the prints of the nails in my hands and feet; be faithful, keep my commandments, and ye shall inherit the kingdom of heaven. Amen. [Sidenote: Witness of the Spirit to Cowdery.] After we had received this revelation, Oliver Cowdery stated to me that after he had gone to my father's to board, and after the family had communicated to him concerning my having obtained the plates, that one night after he had retired to bed he called upon the Lord to know if these things were so, and the Lord manifested to him that they were true, but he had kept the circumstance entirely secret, and had mentioned it to no one; so that after this revelation was given, he knew that the work was true, because no being living knew of the thing alluded to in the revelation, but God and himself. [Sidenote: The Mission of John the Apostle.] During the month of April I continued to translate, and he to write, with little cessation, during which time we received several revelations. A difference of opinion arising between us about the account of John the Apostle, mentioned in the {36} New Testament, [5] as to whether he died or continued to live, we mutually agreed to settle it by the Urim and Thummim and the following is the word which we received: _Revelation, given to Joseph Smith, Jun., and Oliver Cowdery, in Harmony, Pennsylvania, April, 1829, when they desired to know whether John, the beloved disciple, tarried on earth or died. Translated from parchment, written and hid up by himself._ [6] 1. And the Lord said unto me: John, my beloved, what desirest thou? For if you shall ask what you will, it shall be granted unto you. 2. And I said unto him, Lord, give unto me power over death, that I may live and bring souls unto Thee. 3. And the Lord said unto me, Verily, verily, I say unto thee, because thou desirest this, thou shalt tarry until I come in my glory, and shall prophesy before nations, kindreds, tongues and people. 4. And for this cause the Lord said unto Peter: If I will that he tarry till I come, what is that to thee? For he desired of me that he might bring souls unto me, but thou desiredst that thou mightest speedily come unto me in my kingdom. 5. I say unto thee, Peter, this was a good desire, but my beloved has desired that he might do more, or a greater work yet among men than what he has before done; 6. Yea, he has undertaken a greater work, therefore I will make him as flaming fire and a ministering angel; he shall minister for those who shall be heirs of salvation who dwell on the earth. 7. And I will make thee to minister for him and for thy brother James; and unto you three I will give this power and the keys of this ministry until I come. 8. Verily, I say unto you, ye shall both have according to your desires, for ye both joy in that which ye have desired. [Sidenote: Oliver Desires to Translate.] Whilst continuing the work of translation, during the month of April, Oliver Cowdery became exceedingly anxious to have the power to translate bestowed upon him, and in relation to this desire the following revelations were obtained: _Revelation, given April, 1829._ [7] 1. Oliver Cowdery, verily, verily, I say unto you, that assuredly as the Lord liveth, who is your God and your Redeemer, even so surely {37} shall you receive a knowledge of whatsoever things you shall ask in faith, with an honest heart, believing that you shall receive a knowledge concerning the engravings of old records, which are ancient, which contain those parts of my Scripture of which have been spoken by the manifestation of my Spirit; 2. Yea, behold, I will tell you in your mind and in your heart, by the Holy Ghost which shall come upon you, and which shall dwell in your heart. 3. Now, behold, this is the Spirit of revelation; behold, this is the spirit by which Moses brought the children of Israel through the Red Sea on dry ground; 4. Therefore this is thy gift, apply unto it, and blessed art thou, for it shall deliver you out of the hands of your enemies, when, if it were not so they would slay you and bring your soul to destruction. 5. Oh, remember these words and keep my commandments. Remember, this is your gift. 6. Now this is not all thy gift; for you have another gift, which is the gift of Aaron: behold, it has told you many things; 7. Behold, there is no other power, save the power of God, that can cause this gift of Aaron to be with you; 8. Therefore doubt not, for it is the gift of God, and you shall hold it in your hands, and do marvelous works; and no power shall be able to take it away out of your hands, for it is the work of God. 9. And, therefore, whatsoever you shall ask me to tell you, by that means, that will I grant unto you, and you shall have knowledge concerning it: 10. Remember that without faith you can do nothing, therefore ask in faith. Trifle not with these things; do not ask for that which you ought not: 11. Ask that you may know the mysteries of God, and that you may translate and receive knowledge from all those ancient records which have been hid up, that are sacred; and according to your faith shall it be done unto you. 12. Behold, it is I that have spoken it; and I am the same that spake unto you from the beginning. Amen. _Revelation, given to Oliver Cowdery, April, 1829._ [8] 1. Behold, I say unto you, my son, that because you did not translate according to that which you desired of me, and did commence again to write for my servant, Joseph Smith, Jun., even so I would {38} that ye should continue until you have finished this record, which I have entrusted unto him: 2. And then, behold, other records have I, that I will give unto you power that you may assist to translate. 3. Be patient, my son, for it is wisdom in me, and it is not expedient that you should translate at this present time. 4. Behold, the work which you are called to do, is to write for my servant Joseph; 5. And, behold, it is because that you did not continue as you commenced, when you began to translate, that I have taken away this privilege from you. 6. Do not murmur, my son, for it is wisdom in me that I have dealt with you after this manner. 7. Behold, you have not understood; you have supposed that I would give it unto you, when you took no thought, save it was to ask me. 8. But, behold, I say unto you, that you must study it out in your mind; then you must ask me if it be right, and if it is right I will cause that your bosom shall burn within you; therefore, you shall feel that it is right; 9. But if it be not right, you shall have no such feelings, but you shall have a stupor of thought that shall cause you to forget the thing which is wrong: therefore, you cannot write that which is sacred, save it be given you from me. 10. Now if you had known this, you could have translated; nevertheless, it is not expedient that you should translate now. 11. Behold, it was expedient when you commenced; but you feared, and the time is past, and it is not expedient now; 12. For, do you not behold that I have given unto my servant Joseph sufficient strength, whereby it is made up? and neither of you have I condemned. 13. Do this thing which I have commanded you, and you shall prosper. Be faithful, and yield to no temptation. 14. Stand fast in the work wherewith I have called you, and a hair of your head shall not be lost, and you shall be lifted up at the last day. Amen. Footnotes 1. Oliver Cowdery was born in the town of Wells, Rutland county, Vermont, Oct. 3, 1806. He married Elizabeth Ann Whitmer, in Kaw township, Jackson county, Missouri, Dec. 18, 1832. She was born in Fayette, Seneca county, New York, January 22, 1815. 2. Previous to joining the Prophet Joseph Smith, Oliver Cowdery had met David Whitmer at Palmyra, and conversed with him concerning the rumors rife in that vicinity about the finding of the Book of Mormon plates. This chance meeting resulted in a friendship between the young men, and finally when Cowdery determined to visit the Prophet in Harmony, he went _via_ the Whitmer residence, at Fayette, which was near the town of Waterloo, at the head of Seneca lake, Seneca county, New York; and promised his friend David Whitmer that after visiting the Prophet he would write him his impressions as to the truth or untruth of Joseph Smith's having an ancient record. (See statement of David Whitmer in _Kansas City Journal_, June 5th, 1886; also statement of the same to Orson Pratt and Joseph F. Smith, in 1878. _Millennial Star_, vol. 11, pp. 769-774.) 3. This date, 7th of April, and the one above, 5th of April, 1829, in the History of Joseph Smith, published in the _Millennial Star_, are given as the 15th and 17th of April, respectively. The dates in the Star, however, are typographical errors, as in the original MS of the History the dates are as given in the text. See also Cowdery's letters to W. W. Phelps, published in _Messenger and Advocate_, 1834, where the dates are also given as in the text above--5th and 7th of April. 4. Doctrine and Covenants, section 6. 5. St. John, chap. 21, verse 22. 6. Doctrine and Covenants, sec. 7. 7. Doctrine and Covenants, sec. 8. 8. Doctrine and Covenants, sec. 9. {39} Chapter V. Restoration of the Aaronic Priesthood--First Baptisms. [Sidenote: The Aaronic Priesthood Restored.] We still continued the work of translation, when, in the ensuing month (May, 1829), we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying: Upon you my fellow servants, in the name of Messiah I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness. [1] [Sidenote: Limitations of the Aaronic Priesthood.] He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and afterwards that he should baptize me. Accordingly we went and were baptized. I baptized him first, and afterwards he baptized me, after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, and afterwards he {40} laid his hands on me and ordained me to the same Priesthood--for so we were commanded. [Sidenote: John the Baptist, May 15, 1829.] The messenger who visited us on this occasion, and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James and John who held the keys of the Priesthood of Melchizedek, which Priesthood he said would in due time be conferred on us, [2] and that I should be called the first Elder of the {41} Church, and he (Oliver Cowdery) the second. It was on the 15th day of May, 1829, that we were ordained under the hand of this messenger and baptized. {42} [Sidenote: Outpourings of the Spirit.] Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery, than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation. [3] [Sidenote: Ordination and Baptism Kept Secret.] {43} Our minds being now enlightened, we began to have the Scriptures laid open to our understandings, and the true meaning and intention of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of. In the meantime we were forced to keep secret the circumstances of having received the Priesthood and our having been baptized, owing to a {44} spirit of persecution which had already manifested itself in the neighborhood. We had been threatened with being mobbed from time to time, and this, too, by professors of religion. And their intentions of mobbing us were only counteracted by the influence of my wife's father's family (under Divine providence), who had become very friendly to me, and who were opposed to mobs, and were willing that I should be allowed to continue the work of translation without interruption; and therefore offered and promised us protection from all unlawful proceedings as far as in them lay. [Sidenote: Conversion of Samuel H. Smith.] After a few days, however, feeling it to be our duty, we commenced to reason out of the Scriptures with our acquaintances and friends, as we happened to meet with them. About this time my brother Samuel H. Smith [4] came to visit us. We informed him of what the Lord was about to do for the children of men, and began to reason with him out of the Bible. We also showed him that part of the work which we had translated, and labored to persuade him concerning the Gospel of Jesus Christ, which was now about to be revealed in its fulness. He was not, however, very easily persuaded of these things, but after much inquiry and explanation he retired to the woods, in order that by secret and fervent prayer he might obtain of a merciful God wisdom to enable him to judge for himself. The result was that he obtained revelation for himself sufficient to convince him of the truth of our assertions to him; and on the twenty-fifth day of that same month in which we had been baptized and ordained, Oliver Cowdery baptized him; and he returned to his father's house, greatly glorifying and praising God, being filled with the Holy Spirit. [Sidenote: Hyrum Smith's Inquiry.] Not many days afterwards, my brother Hyrum Smith [5] {45} came to us to inquire concerning these things, when at his earnest request, I inquired of the Lord through the Urim and Thummim, and received for him the following: _Revelation, given to Hyrum Smith, Harmony, Susquehanna County, Pennsylvania, May, 1829._ [6] 1. A great and marvelous work is about to come forth among the children of men. 2. Behold, I am God; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my word. 3. Behold the field is white already to harvest, therefore, who desireth to reap let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of God; 4. Yea, whosoever will thrust in his sickle and reap, the same is called of God; 5. Therefore, if you will ask me, you shall receive; if you will knock, it shall be opened unto you. 6. Now, as you have asked, behold, I say unto you, keep my commandments, and seek to bring forth and establish the cause of Zion. 7. Seek not for riches but for wisdom; and, behold, the mysteries of God shall be unfolded unto you, and then shall you be made rich: Behold, he that hath eternal life is rich. 8. Verily, verily, I say unto you, even as you desire of me, so it shall be done unto you; and, if you desire, you shall be the means of doing much good in this generation. 9. Say nothing but repentance unto this generation. Keep my commandments, and assist to bring forth my work, according to my commandments, and you shall be blessed. 10. Behold, thou hast a gift, or thou shalt have a gift if thou wilt desire of me in faith, with an honest heart, believing in the power of Jesus Christ, or in my power which speaketh unto thee. 11. For, behold, it is I that speak; behold I am the light which shineth in darkness, and by my power I give these words unto thee. 12. And now, verily, verily, I say unto thee, put your trust in that Spirit which leadeth to do good: yea, to do justly, to walk humbly, to judge righteously, and this is my Spirit. 13. Verily, verily, I say unto you, I will impart unto you my Spirit, which shall enlighten your mind, which shall fill your soul with joy, {46} 14. And then shall ye know, or by this shall you know, all things whatsoever you desire of me, which are pertaining unto things of righteousness, in faith believing in me that you shall receive. 15. Behold, I command you that you need not suppose that you are called to preach until you are called: 16. Wait a little longer, until you shall have my word, my rock, my Church, and my Gospel, that you may know of a surety my doctrine. 17. And then, behold, according to your desires, yea, even according to your faith, shall it be done unto you. 18. Keep my commandments, hold your peace, appeal unto my Spirit; 19. Yea, cleave unto me with all your heart, that you may assist in bringing to light those things of which have been spoken--yea, the translation of my work; be patient until you shall accomplish it. 20. Behold, this is your work, to keep my commandments, yea, with all your might, mind and strength; 21. Seek not to declare my word, but first seek to obtain my word, and then shall your tongue be loosed; then, if you desire, you shall have my Spirit and my word, yea, the power of God unto the convincing of men. 22. But now hold your peace, study my word which hath gone forth among the children of men, and also study my word which shall come forth among the children of men, or that which is now translating, yea, until you have obtained all which I shall grant unto the children of men in this generation, and then shall all things be added thereto. 23. Behold, thou art Hyrum, my son; seek the kingdom of God, and all things shall be added according to that which is just. 24. Build upon my rock, which is my Gospel; 25. Deny not the spirit of revelation, nor the spirit of prophecy, for woe unto him that denieth these things; 26. Therefore, treasure up in your heart until the time which is in my wisdom that you shall go forth. 27. Behold, I speak unto all who have good desires, and have thrust in their sickle to reap. 28. Behold, I am Jesus Christ, the Son of God. I am the life and the light of the world. 29. I am the same who came unto my own and my own received me not; 30. But verily, verily, I say unto you, that as many as receive me, to them will I give power to become the sons of God, even to them that believe on my name. Amen. {47} [Sidenote: Assistance from Joseph Knight, Sen.] About the same time an old gentleman came to visit us of whose name I wish to make honorable mention--Mr. Joseph Knight, Sen., [7] of Colesville, Broome county, New York, who, having heard of the manner in which we were occupying our time, very kindly and considerately brought us a quantity of provisions, in order that we might not be interrupted in the work of translation by the want of such necessaries of life; and I would just mention here, as in duty bound, that he several times brought us supplies, a distance of at least thirty miles, which enabled us to continue the work when otherwise we must have relinquished it for a season. {48} Being very anxious to know his duty as to this work, I inquired of the Lord for him, and obtained the following: _Revelation, given to Joseph Smith, Sen., at Harmony, Susquehanna County, Pennsylvania, May, 1829._ [8] 1. A great and marvelous work is about to come forth among the children of men. 2. Behold, I am God; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore, give heed unto my word. 3. Behold, the field is white already to harvest, therefore, whoso desireth to reap, let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of God. 4. Yea, whosoever will thrust in his sickle and reap, the same is called of God. 5. Therefore if you will ask of me, you shall receive; if you will knock it shall be opened unto you. 6. Now, as you have asked, behold, I say unto you, keep my commandments, and seek to bring forth and establish the cause of Zion. 7. Behold, I speak unto you, and also to all those who have desires to bring forth and establish this work; 8. And no one can assist in this work, except he shall be humble and full of love, having faith, hope, and charity, being temperate in all things, whatsoever shall be entrusted to his care. 9. Behold, I am the light and the life of the world, that speak these words, therefore give heed with your might, and then you are called. Amen. [Sidenote: The Prophet's Removal to Fayette.] Shortly after commencing to translate, I became acquainted with Mr. Peter Whitmer, [9] of Fayette, Seneca county, New York, and also with some of his family. In the beginning of the month of June, his son, David Whitmer, [10] came to the place {49} where we were residing, and brought with him a two-horse wagon, for the purpose of having us accompany him to his father's place, and there remain until we should finish the work. It was arranged that we should have our board free of charge, and the assistance of one of his brothers to write for me, and also his own assistance when convenient. Having much need of such timely aid in an undertaking so arduous, and being informed that the people in the neighborhood of the Whitmers were anxiously awaiting the opportunity to inquire into these things, we accepted the invitation, and accompanied Mr. Whitmer to his father's house, and there resided until the translation was finished and the copyright secured. Upon our arrival, we found Mr. Whitmer's family very anxious concerning the work, and very friendly toward ourselves. They continued so, boarded and lodged us according to arrangements; and John Whitmer, [11] in particular, assisted us very much in writing during the remainder of the work. [Sidenote: David, John and Peter Whitmer, Jun., as Assistants.] In the meantime, David, John and Peter Whitmer, Jun., [12] became our zealous friends and assistants in the work; and being anxious to know their respective duties, and having desired with much earnestness that I should inquire of the Lord concerning them, I did so, through the means of the Urim and Thummim, and obtained for them in succession the following revelations: _Revelation, given to David Whitmer, at Fayette, Seneca County, New York, June, 1829._ [13] 1. A great and marvelous work is about to come forth unto the children of men. 2. Behold, I am God; give heed to my word, which is quick and powerful, sharper than a two-edged sword, to the dividing asunder of both joints and marrow; therefore give heed unto my word. {50} 3. Behold, the field is white already to harvest, therefore whoso desireth to reap, let him thrust in his sickle with his might, and reap while the day lasts, that he may treasure up for his soul everlasting salvation in the kingdom of God; 4. Yea, whosoever will thrust in his sickle and reap, the same is called of God; 5. Therefore, if you will ask of me you shall receive; if you will knock, it shall be opened unto you. 6. Seek to bring forth and establish my Zion. Keep my commandments in all things; 7. And if you keep my commandments and endure to the end, you shall have eternal life, which gift is the greatest of all the gifts of God. 8. And it shall come to pass, that if you shall ask the Father in my name, in faith believing, you shall receive the Holy Ghost, which giveth utterance, that you may stand as a witness of the things of which you shall both hear and see, and also that you may declare repentance unto this generation. 9. Behold, I am Jesus Christ, the Son of the living God, who created the heavens and the earth; a light which cannot be hid in darkness. 10. Wherefore I must bring forth the fulness of my Gospel from the Gentiles unto the house of Israel. 11. And behold, thou art David, and thou art called to assist; which thing if ye do, and are faithful, ye shall be blessed both spiritually and temporally, and great shall be your reward. Amen. _Revelation given to John Whitmer, June, 1829._ [14] 1. Hearken, my servant John, and listen to the words of Jesus Christ, your Lord and your Redeemer, 2. For behold, I speak unto you with sharpness and with power, for mine arm is over all the earth, 3. And I will tell you that which no man knoweth save me and thee alone; 4. For many times you have desired of me to know that which would be of the most worth unto you. 5. Behold, blessed are you for this thing, and for speaking my words which I have given you according to my commandments. 6. And now, behold, I say unto you, that the thing which will be of the most worth unto you, will be to declare repentance unto this people, {51} that you may bring souls unto me, that you may rest them in the kingdom of my Father. Amen. _Revelation given to Peter Whitmer, Jun., June, 1829._ [15] 1. Harken, my servant Peter, and listen to the words of Jesus Christ, your Lord and your Redeemer, 2. For behold, I speak unto you with sharpness and with power, for mine arm is over all the earth, 3. And I will tell you that which no man knoweth save me and thee alone; 4. For many times you have desired of me to know that which would be of the most worth unto you. 5. Behold, blessed are you for this thing, and for speaking my words which I have given unto you according to my commandments. 6. And now, behold, I say unto you, that the thing which will be of the most worth unto you, will be to declare repentance unto this people, that you may bring souls unto me, that you may rest with them in the kingdom of my Father. Amen. [Sidenote: Early Baptisms.] We found the people of Seneca county in general friendly, and disposed to enquire into the truth of these strange matters which now began to be noised abroad. Many opened their houses to us, in order that we might have an opportunity of meeting with our friends for the purpose of instruction and explanation. We met with many from time to time who were willing to hear us, and who desired to find out the truth as it is in Christ Jesus, and apparently willing to obey the Gospel, when once fairly convinced and satisfied in their own minds; and in this same month of June, my brother Hyrum Smith, David Whitmer, and Peter Whitmer, Jun., were baptized in Seneca lake, the two former by myself, the latter by Oliver Cowdery. From this time forth many became believers, and some were baptized whilst we continued to instruct and persuade as many as applied for information. Footnotes 1. Doctrine and Covenants, sec. 13. 2. Restoration of the Melchizedek Priesthood.--The promise to confer upon Joseph and Oliver the Melchizedek Priesthood was fulfilled; but as there is no definite account of the event in the history of the Prophet Joseph, or, for matter of that, in any of our annals, the evidences of the fact of their ordination to the higher or Melchizedek Priesthood promised them by John the Baptist are presented now, together with a consideration of the place where, and the time when the great event occurred. The Prophet Joseph, in a communication to the Church, under date of September 6, 1842, makes undoubted allusion to the restoration of the Melchizedek Priesthood in the course of an ecstatic review of the great things God had revealed to him. He said: "And again, what do we hear? Glad tidings from Cumorah. Moroni, an angel from heaven, declaring the fulfilment of the prophets--the book to be revealed. A voice of the Lord in the wilderness of Fayette, Seneca county, declaring the three witnesses to bear record of the book. The voice of Michael on the banks of the Susquehanna, detecting the devil when he appeared as an angel of light. _The voice of Peter, James and John in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom, and of the Dispensation of the Fulness of Times_." (Doctrine and Covenants, sec. 128:20.) In one of the early revelations given to the Prophet Joseph, the Lord makes most direct reference to the restoration of the higher Priesthood through the ministration of Peter, James and John. The subject matter of the revelation is the Sacrament of the Lord's Supper; and in the course of it the Lord promises to "drink of the fruit of the vine" with His servants on earth to whom the revelation is addressed; "and with Moroni, * * * and also Michael, or Adam, the father of all, * * * and also with _Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be Apostles, and special witnesses of my name_, and bear the keys of your ministry, and of the same things which I revealed unto them; unto whom I have committed the keys of my kingdom, and a dispensation of the gospel for the last times; and for the fulness of times." (Doctrine and Covenants, sec. 27). This revelation was given some time early in August, 1830, but only the first four verses were written at that time. The rest of it was written in September of that year. (See chapter 11 of this volume). These two allusions--the one by the Prophet and the other by the Lord--to the restoration of the Melchizedek Priesthood not only make clear the fact that the Melchizedek Priesthood was restored in accordance with the promise of John the Baptist when conferring the Aaronic Priesthood, but they make it possible to fix upon the place where, and approximately the time when, the event occurred. Undoubtedly the _place_ where the ordination was performed was on the banks of the Susquehanna river, in the wilderness between Colesville, in Broome county, New York, and Harmony, in Susquehanna county, Pennsylvania; for it is there the Prophet says the voice of Peter, James and John was heard declaring themselves as "possessing the keys of the kingdom, and of the Dispensation of the Fulness of Times;" for which appearing and declaration there could be no other occasion than the ordination of Oliver and Joseph to the Melchizedek Priesthood in fulfilment of the promises made by John the Baptist. The _time_ at which the ordination took place was evidently between the 15th of May, 1829, and August, 1830. The last named date is the one under which the Lord so definitely referred to the circumstance of having sent Peter, James and John to ordain Joseph and others to be Apostles, even special witnesses of His name, and unto whom He had committed the keys of the kingdom. Hence the time of the ordination must have been between those two dates. From information contained in other revelations, however, this period within which the Melchizedek Priesthood was restored may be considerably reduced. In April, 1830, a revelation was given concerning the organization and government of the Church, and in that revelation the Lord said: "Which commandments [i. e. to organize the Church] were given to Joseph Smith, Jr., who was called of God and ordained an apostle of Jesus Christ to be the first Elder of this Church; and to Oliver Cowdery, who was also called of God, an Apostle of Jesus Christ, to be the second Elder of this Church, and ordained under his hand." (Doctrine and Covenants, sec. 20:2, 3.) This allusion to the ordination of these men to the apostleship reduces the time of their ordination to the period between the 15th of May, 1829, and April 6, 1830. But the time within which the ordination took place may be still further reduced. In a revelation bearing the date of June, 1829, making known the calling of the Twelve Apostles in these last days, and addressed to Oliver Cowdery and David Whitmer, the Lord said: "I speak unto you, even as unto Paul mine Apostle, _for you are called even with that same calling with which he was called_." As this could scarcely be said of men who had not been ordained to the same holy apostleship as that held by Paul, and consequently to the Melchizedek Priesthood, the conclusion is reasonable that the ordination promised by John the Baptist, doubtless occurred some time between May 15, 1829, and the expiration of the month of June of that same year. That there was a distinct administration of angels in the restoration of the Melchizedek Priesthood is sustained by the testimony of Oliver Cowdery. On the occasion of his returning to the Church at Kanesville, Iowa, in the fall of 1848, after an absence of eleven years from the body of the Saints, in the course of the public address which he then delivered, he said: "I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored, the lesser or Aaronic Priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. _I was also present with Joseph when the higher or Melchizedek Priesthood was conferred by the holy angel from on high_. This Priesthood, we then conferred on each other by the will and commandment of God." The authority for the foregoing statement is the report of Bishop Reuben Miller, who was present on the occasion of Oliver Cowdery's delivering the address from which the above is quoted. Bishop Miller's notes of Cowdery's remarks were published in the _Deseret News_ of the 13th of April, 1859. It is to be observed that Oliver Cowdery, in this quotation, is represented as saying with reference to the restoration of the Melchizedek Priesthood, that it was by the "holy angel," whereas, according to the statement of the Prophet, that Priesthood was restored by three angels--Peter, James and John. The discrepancy may arise from imperfect recording of Oliver's language. In a signed statement which Oliver Cowdery gave to Samuel W. Richards, under date of January 13, 1849--the statement has been published a number of times in our Church periodicals--being about two months and a half after delivering the address reported by Bishop Miller, he said: "John the Baptist, holding the keys of the Aaronic Priesthood; Peter, James and John, holding the keys of the Melchizedek Priesthood, have also ministered for those who shall be heirs of salvation, and with these administrations ordained men to the same Priesthood. These Priesthoods, with their authority, are now, and must continue to be in the body of the Church of Jesus Christ of Latter-day Saints. * * * Accept assurances, dear brother, of the unfeigned prayer of him who, in connection with Joseph, the Seer, was blessed with the above administrations." [Signed] Oliver Cowdery. 3. It may be well at this point to call attention to the singular and important fact that the Prophet, neither in his narrative of the above really great and dramatic event, nor in any of those great visions and revelations which precede or follow it, stops to comment or grow eloquent over the importance of an administration or the grandeur of an occasion. He may never have heard the maxim, "A true tale speeds best being plainly told," but had he heard of it and adopted it as his motto, he could not have followed it more closely than unconsciously he has done in his narrative. He seems to have but one object in view, and that is to get on record the plain truth pertaining to the coming forth of the work of God. Oliver Cowdery, however, who shared in this ministration of the angel, John the Baptist, has left upon record a description of the scene and the impressions it left upon his mind, and which, withal is of such singular beauty and power that I think the history of the event should not go to the world without it. After speaking of his own and the Prophet's desire to hear the commandment given, "Arise and be baptized," he says: "This was not long desired before it was realized. The Lord, who is rich in mercy, and ever willing to answer the consistent prayer of the humble, after we had called upon him in a fervent manner, aside from the abodes of men, condescended to manifest to us His will." On a sudden, as from the midst of eternity, the voice of the Redeemer spake peace to us, while the veil was parted and the angel of God came down clothed with glory and delivered the anxiously looked for message, and the keys of the Gospel of repentance. "What joy! what wonder! what amazement! While the world was racked and distracted--while millions were groping as the blind for the wall, and while all men were resting upon uncertainty, as a general mass, our eyes beheld--our ears heard. As in the 'blaze of day;' yes, more--above the glitter of the May sunbeam, which then shed its brilliancy over the face of nature! Then his voice, though mild, pierced to the center, and his words, 'I am thy fellow-servant,' dispelled every fear. We listened, we gazed, we admired! 'Twas the voice of an angel from glory--'twas a message from the Most High, and as we heard we rejoiced, while His love enkindled upon our souls, and we were rapt in the vision of the Almighty! Where was room for doubt? Nowhere; uncertainty had fled, doubt had sunk, no more to rise, while fiction and deception had fled forever. But, dear brother, think further, think for a moment what joy filled our hearts and with what surprise we must have bowed, (for who would not have bowed the knee for such a blessing?) when we received under his hands the Holy Priesthood, as he said, 'Upon you my fellow servants, in the name of Messiah, I confer this Priesthood and this authority, which remain upon earth, that the sons of Levi may yet offer an offering unto the Lord in righteousness!' "I shall not attempt to paint to you the feelings of this heart, nor the majestic beauty and glory which surrounded us on this occasion; but you will believe me when I say, that earth, nor men, with the eloquence of time, cannot begin to clothe language in as interesting and sublime a manner as this holy personage. No; nor has this earth power to give the joy, to bestow the peace, or comprehend the wisdom which was contained in each sentence as it was delivered by the power of the Holy Spirit! Man may deceive his fellow man; deception may follow deception, and the children of the wicked one may have power to seduce the foolish and untaught, till naught but fiction feeds the many, and the fruit of falsehood carries in its current the giddy to the grave, but one touch with the finger of his love, yes, one ray of glory from the upper world, or one word from the mouth of the Savior, from the bosom of eternity, strikes it all into insignificance, and blots it forever from the mind! The assurance that we were in the presence of an angel; the certainty that we heard the voice of Jesus, and the truth unsullied as it flowed from a pure personage, dictated by the will of God, is to me, past description, and I shall ever look upon this expression of the Savior's goodness with wonder and thanksgiving while I am permitted to tarry, and in those mansions where perfection dwells and sin never comes, I hope to adore in that day which shall never cease."--(_Messenger and Advocate_, 1834.) 4. Samuel H. Smith was born in Tunbridge, Vt., March 13, 1808. He was the fourth son of Joseph and Lucy Smith. 5. Hyrum Smith was born in Tunbridge, Vt., February 9, 1800. He was the second son of Joseph and Lucy Smith, and at this time the oldest son living. 6. Doctrine and Covenants, sec. 11. 7. There is no record in the Church annals of the time and place of the birth of Joseph Knight, Sen. He was well advanced in life, however, when the work of God in these last days began to come forth. From the journal of his son, Newel Knight, it is learned that Joseph Knight, Sen., married Polly Peck; that he moved into the state of New York and settled on the Susquehanna river, near the great bend, in Chenango county, in 1809. Two years later he removed to Colesville, Broome county, New York, where he remained nineteen years. "My father," says Newel Knight in his journal, "owned a farm, a grist mill and carding machine. He was not rich, yet he possessed enough of this world's goods to secure to himself and family, not only the necessaries, but also the comforts of life. His family, consisting of my mother, three sons and four daughters, he reared in a genteel and respectable manner, and gave his children a good, common school education. My father was a sober, honest man, generally respected and beloved by his neighbors and acquaintances. He did not belong to any religious sect, but was a believer in the Universalian doctrine." The business in which Joseph Knight, Sen., engaged, made it necessary at times for him to hire men, and the Prophet Joseph was occasionally employed by him. To the Knight family, who were greatly attached to him, the young Prophet related many of the things God had revealed respecting the Book of Mormon, then as yet, to come forth. So far at least was the elder Knight taken into the Prophet's confidence that he purposely so arranged his affairs as to be at the Smith family residence, near Manchester, at the time the plates of the Book of Mormon were given into Joseph's possession. Mr. Knight had driven to the Smith residence with a horse and carriage, and in this conveyance, according to the statement of both Lucy Smith, mother of the Prophet, (See Lucy Smith's _History of the Prophet_, ch. 23), and Joseph Knight, Sen., Joseph, in company with his wife Emma, drove away very early--before daylight--on the morning of September the 22nd. It is presumed, of course, the Prophet drove to Cumorah, and there received from Moroni the plates of the Book of Mormon, the Urim and Thummim and Breastplate, which were, for some time--excepting the Urim and Thummim--concealed in the woods. Mr. Knight remained at the Smith residence several days, and was there the day Joseph brought home the plates; and in company with Joseph Smith, Sen., and Mr. Stoal--who was also present at the Smith residence in company with Mr. Knight--went in search of those men who had assailed the Prophet while on his way home with the plates, but they did not find them. From Joseph's narrative in the text it will be seen that the senior Joseph Knight's interest in the work continued. 8. Doctrine and Covenants, sec. 12. 9. Peter Whitmer, Sen., was born April 14, 1773. Of the place of his birth there is no record in the Church annals, but it was doubtless in the state of Pennsylvania. He married Mary Musselman, who was born 27th of August, 1778; and to them were born eight children. The Elder Whitmer was a strict Presbyterian, and trained his children in that faith. In the early years of the 19th century he moved from the state of Pennsylvania to New York, and settled in Fayette township, about three miles south of Waterloo, where the Prophet made his acquaintance. 10. David Whitmer was born near Harrisburg, Pennsylvania, January 7th, 1805, and was the fourth son of Peter Whitmer, Sen., and Mary Musselman Whitmer. 11. John Whitmer was born August 27th, 1802. He was the third son of Peter Whitmer, Sen., and Mary Musselman Whitmer. 12. Peter Whitmer, Jun., was born September 27th, 1809, and was the fifth son, but sixth child of Mary Musselman and Peter Whitmer, Sen. 13. Doctrine and Covenants, sec. 14. 14. Doctrine and Covenants, sec. 15. 15. Doctrine and Covenants, sec. 16. {52} Chapter VI. The Testimony of the Especial Witnesses to the Book of Mormon. [Sidenote: Provision Made for Special Witnesses.] In the course of the work of translation, we ascertained that three special witnesses [1] were to be provided by the Lord, to whom He would grant that they should see the plates from which this work (the Book of Mormon) should be translated; and that these witnesses should bear record of the same, as will be found recorded, Book of Mormon, page 581 [Book of Ether, chapter 5, verses 2, 3 and 4], and also page 86 [II Nephi, chapter 11, verse 3]. [2] Almost immediately after we had made this discovery, it occurred to {53} Oliver Cowdery, David Whitmer, and the aforementioned Martin Harris (who had come to inquire after our progress in the work) that they would have me inquire of the Lord to know if they might not obtain of Him the privilege to be these three special witnesses; and finally they became so very solicitous, and urged me so much to inquire that at length I complied; and through the Urim and Thummim, I obtained of the Lord for them the following: _Revelation to Oliver Cowdery, David Whitmer, and Martin Harris, at Fayette, Seneca County, New York, June, 1829, given previous to their viewing the plates containing the Book of Mormon._ [3] 1. Behold, I say unto you, that you must rely upon my word, which if you do, with full purpose of heart, you shall have a view of the plates, and also the breastplate, the sword of Laban, the Urim and Thummim, which were given to the brother of Jared upon the mount, when he talked with the Lord face to face, and the miraculous directors which were given to Lehi while in the wilderness, on the borders of the Red Sea; 2. And it is by your faith that you shall obtain a view of them, even by that faith which was had by the prophets of old. 3. And after that you have obtained faith, and have seen them with your eyes, you shall testify of them, by the power of God; 4. And this you shall do that my servant Joseph Smith, Jun., may not be destroyed, that I may bring about my righteous purposes unto the children of men in this work. 5. And ye shall testify that you have seen them, even as my servant Joseph Smith, Jun., has seen them, for it is by my power that he has seen them, and it is because he had faith; 6. And he has translated the book, even that part which I have commanded him, and as your Lord and your God liveth it is true. 7. Wherefore you have received the same power, and the same faith, and the same gift like unto him; 8. And if you do these last commandments of mine, which I have given you, the gates of hell shall not prevail against you; for my grace is sufficient for you, and you shall be lifted up at the last day. 9. And I, Jesus Christ, your Lord and your God, have spoken it unto you, that I might bring about my righteous purposes unto the children of men. Amen. {54} [Sidenote: Seeking the Fulfilment of the Promise.] Not many days after the above commandment was given, we four, viz., Martin Harris, David Whitmer, Oliver Cowdery and myself, agreed to retire into the woods, and try to obtain, by fervent and humble prayer, the fulfilment of the promises given in the above revelation--that they should have a view of the plates. We accordingly made choice of a piece of woods convenient to Mr. Whitmer's house, to which we retired, and having knelt down, we began to pray in much faith to Almighty God to bestow upon us a realization of these promises. [Sidenote: The Order of Prayer.] According to previous arrangement, I commenced prayer to our Heavenly Father, and was followed by each of the others in succession. We did not at the first trial, however, obtain any answer or manifestation of divine favor in our behalf. We again observed the same order of prayer, each calling on and praying fervently to God in rotation, but with the same result as before. [Sidenote: The Visitation of the Angel--Viewing the Plates.] Upon this, our second failure, Martin Harris proposed that he should withdraw himself from us, believing, as he expressed himself, that his presence was the cause of our not obtaining what we wished for. He accordingly withdrew from us, and we knelt down again, and had not been many minutes engaged in prayer, when presently we beheld a light above us in the air, of exceeding brightness; and behold, an angel stood before us. In his hands he held the plates which we had been praying for these to have a view of. He turned over the leaves one by one, so that we could see them, and discern the engravings thereon distinctly. He then addressed himself to David Whitmer, and said, "David, blessed is the Lord, and he that keeps His commandments;" when, immediately afterwards, we heard a voice from out of the bright light above us, saying, "These plates have been revealed by the power of God, and they have been translated by the power of God. The {55} translation of them which you have seen is correct, and I command you to bear record of what you now see and hear." [Sidenote: Martin Harris also Views the Plates.] I now left David and Oliver, and went in pursuit of Martin Harris, whom I found at a considerable distance, fervently engaged in prayer. He soon told me, however, that he had not yet prevailed with the Lord, and earnestly requested me to join him in prayer, that he also might realize the same blessings which we had just received. We accordingly joined in prayer, and ultimately obtained our desires, for before we had yet finished, the same vision was opened to our view, at least it was again opened to me, and I once more beheld and heard the same things; whilst at the same moment, Martin Harris cried out, apparently in an ecstasy of joy, "'Tis enough; 'tis enough; mine eyes have beheld; mine eyes have beheld;" and jumping up, he shouted, "Hosanna," blessing God, and otherwise rejoiced exceedingly. [4] [Sidenote: Statement of the Witnesses.] {56} Having thus, through the mercy of God, obtained these glorious manifestations, it now remained for these three individuals to fulfil the commandment which they had received, viz., to bear record of these things; in order to accomplish which, they drew up and subscribed [5] the following document: [6] _The Testimony of Three Witnesses._ Be it known unto all nations, kindreds, tongues, and people, unto whom this work shall come, that we, through the grace of God the {57} Father, and our Lord Jesus Christ, have seen the plates which contain this record--which is a record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who came from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for His voice hath declared it unto us, wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates, and they have been shown unto us by the power of God, and not of man; And we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true, and it is marvelous in our eyes; Nevertheless, the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things; And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father and to the Son, and to the Holy Ghost, which is one God. Amen. Oliver Cowdery, David Whitmer, Martin Harris. Soon after these things had transpired, the following additional testimony was obtained: [7] _The Testimony of Eight Witnesses._ Be it known unto all nations, kindreds, tongues and people unto whom this work shall come, that Joseph Smith, Jun., the translator {58} of this work, [8] has shown unto us the plates of which hath been spoken, which have the appearance of gold; and as many of the leaves as the said Smith has translated, we did handle with our hands; and we also saw the engravings thereon, all of which has the appearance of ancient work and of curious workmanship. And this we bear record, with words of soberness, that the said Smith has shown unto us, for we have seen and hefted, and know of a surety that the said Smith has got the plates of which we have spoken. And we give our names unto the world to witness unto the world that which we have seen; and we lie not, God bearing witness of it. Christian Whitmer, Jacob Whitmer, Peter Whitmer, Jun., John Whitmer, Hiram Page, Joseph Smith, Sen., Hyrum Smith, Samuel H. Smith. {59} [Sidenote: Early Progress in the Work.] Meantime we continued to translate, at intervals, when not under the necessity of attending to the numerous inquirers who now began to visit us--some for the sake of finding the truth others for the purpose of putting hard questions, and trying to confound us. Among the latter class were several learned priests, who generally came for the purpose of disputation. However, the Lord continued to pour out upon us His Holy Spirit, and as often as we had need, He gave us in that moment what to say; so that although unlearned and inexperienced in religious controversies, yet we were able to confound those learned priests of the day; whilst at the same time we were enabled to convince the honest in heart that we had obtained, through the mercy of God, the true and everlasting Gospel of Jesus Christ; and occasionally we administered the ordinance of baptism for the remission of sins to such as believed. Footnotes 1. See also revelation given March, 1829, page 29. 2. In the original manuscript copy of the History, the reference here made are to the first edition of the Book of Mormon, but to avoid confusion, the pages, chapters and verses of the later and prevailing editions are given. In the first edition [now very rare] the reference from the Book of Ether is on page 548, toward the middle of chapter 2; and that from Nephi is on page 86, toward the beginning of chapter 8. The quotations are as follows: "And behold, ye may be privileged that ye may show the plates unto those who shall assist to bring forth this work; and unto three shall they be shown by the power of God; wherefore they shall know of a surety that these things are true. And in the mouth of three witnesses shall these things be established; and the testimony of three, and this work, in the which shall be shown forth the power of God and also his word, of which the Father, and the Son, and the Holy Ghost bear record:--and all this shall stand as a testimony against the world at the last day."--_Book of Ether_, 5:2-4. "And my brother, Jacob also has seen him as I have seen him; wherefore, I will send their words forth unto my children to prove unto them that my words are true. Wherefore, by the words of three, God hath said, I will establish my word. Nevertheless, God sendeth more witnesses, and he proveth all his words."--_2 Nephi _11:3. 3. Doctrine and Covenants, sec. 17. 4. There are some other details connected with the obtaining of the testimony of the Three Witnesses which ought not to be omitted at this point. The day on which the Three Witnesses received their manifestation the usual morning family service was held at the Whitmer residence, namely, scripture-reading, singing, and prayer. Besides the Whitmer family, the Prophet and his wife and Oliver Cowdery, there were present the Prophet's father and mother and Martin Harris. As soon as Joseph rose from his knees, he approached Martin Harris and said, "with a solemnity that thrills through my veins to this day," says the Prophet's mother, who relates this circumstance: "Martin Harris, you have got to humble yourself before your God this day, that you may obtain a forgiveness of your sins. If you do, it is the will of God that you should look upon the plates in company with Oliver Cowdery and David Whitmer." (_History of the Prophet Joseph_, by Lucy Smith, ch. 31.) When the former transgression of Martin Harris in the matter of betraying the trust of the Prophet, by which part of the translation of the Book of Mormon had been lost (see p. 21)--when this and the pride and self-will of the man's character are taken into account, there was certainly a necessity for the admonition which the Prophet gave Martin Harris that morning. The circumstance also affords an explanation of Martin's difficulty in obtaining a testimony which, after his withdrawal from them, appears to have been given so readily to Oliver Cowdery and David Whitmer. Another circumstance is related by Lucy Smith which is here _apropos_, namely, the joy of the Prophet in having other witnesses than himself to the truth of the work the Lord was then bringing forth to the world. Speaking of the witnesses returning to the Whitmer home after seeing the plates, she says: "When they returned to the house, it was between three and four o'clock p. m. Mrs. Whitmer, Mr. Smith, and myself were sitting in the bedroom at the time. On coming in, Joseph threw himself down beside me, and exclaimed, 'Father, mother, you do not know how happy I am; the Lord has now caused the plates to be shown to three more besides myself. They have seen an angel, who has testified to them, and they will have to bear witness to the truth of what I have said, for now they know for themselves that I do not go about to deceive the people, and I feel as if I was relieved of a burden which was almost too heavy for me to bear, and it rejoices my soul that I am not any longer to be entirely alone in the world.' Upon this, Martin Harris came in. He seemed almost overcome with joy, and testified boldly to what he had both seen and heard. And so did David and Oliver, adding that no tongue could express the joy of their hearts and the greatness of the things which they had both seen and heard."--_History of the Prophet Joseph_, ch. 31. 5. In an extended interview between Elders Orson Pratt, Joseph F. Smith (both of the council of the Twelve Apostles) and David Whitmer, at the home of Mr. Whitmer, in Richmond, Missouri, in September, 1878, the question was asked the then aged witness if he and the other witnesses did or did not sign the testimonies themselves. Whitmer replied that each signed his own name.--Pratt and Smith Report, _Millennial Star,_ vol. 11, nos. 49, 50. Report is dated Sept. 17, 1878. 6. In the first edition of the Book of Mormon the testimony of Three Witnesses, and also the Testimony of Eight Witnesses appear at the end--or on the last two pages of the volume, instead of being, as in the later editions, on the page following the title-page. The first edition also had the following: Preface. To the Reader-- As many false reports have been circulated respecting the following work, and also many unlawful measures taken by evil designing persons to destroy me, and also the work, I would inform you that I translated, by the gift and power of God, and caused to be written, one hundred and sixteen pages, the which I took from the book of Lehi, which was an account abridged from the plates of Lehi, by the hand of Mormon; which said account, some person or persons have stolen and kept from me, notwithstanding my utmost exertions to recover it again--and being commanded of the Lord that I should not translate the same over again, for Satan had put it into their hearts to tempt the Lord their God, by altering the words, that they did read contrary from that which I translated and caused to be written; and if I should bring forth the same words again, or, in other words, if I should translate the same over again, they would publish that which they had stolen, and Satan would stir up the hearts of this generation, that they might not receive this work; but behold, the Lord said unto me, I will not suffer that Satan shall accomplish his evil design in this thing; therefore thou shalt translate from the plates of Nephi, until ye come to that which ye have translated, which ye have retained; and behold ye shall publish it as the record of Nephi; and thus I will confound those who have altered my words. I will not suffer that they shall destroy my work; yea, I will show unto them that my wisdom is greater than the cunning of the devil. Wherefore to be obedient unto the commandments of God, I have through His grace and mercy, accomplished that which He hath commanded me, respecting this thing. I would also inform you that the plates of which hath been spoken, were found in the township of Manchester, Ontario county, New York. The Author. 7. According to Lucy Smith (see _History of the Prophet Joseph,_ ch. 31) the eight witnesses obtained a view of the plates near the Smith residence at Manchester. It was on the occasion of the Prophet Joseph's coming over to Manchester from Fayette, accompanied by several of the Whitmers and Hiram Page, to make arrangements about getting the Book of Mormon printed. After arriving at the Smith residence, Joseph Smith, Sen., Hyrum Smith, and Samuel H. Smith, joined Joseph's company from Fayette, and together they repaired to a place in the woods where members of the Smith family were wont to hold secret prayer, and there the plates were shown to these eight witness by the Prophet himself. The difference between the testimony given the Three Witnesses and that given to the Eight, is that the former was attended by a splendid display of the glory and power of God and the ministration of an angel, while the latter was attended by no such display, but was a plain, matter-of-fact exhibition of the plates by the Prophet to his friends, and they not only saw the plates, but handled them and examined the engravings upon them. 8. In the first edition, the words "Author and Proprietor" appear instead of the word "translator." The reason for this is obvious. Under the laws then existing the copyright was secured to "authors and proprietors;" and hence on the title page of the first edition, "Joseph Smith, Junior, author and proprietor," takes the place of the line "Translated by Joseph Smith, Jun.," in the later editions. The Prophet merely adopted the phraseology of the law. Preceding the preface to the first edition appears the following certificate of copyright, which is interesting not only as explaining the foregoing point, but also as preserving an important date in Church history: _Northern District of New York, to wit_: Be it Remembered, That on the eleventh day of June, in the fifty-third year of the independence of the United States of America, A. D. 1829, JOSEPH SMITH JUN., of the said district, hath deposited in this office the title of a Book, the right whereof the claims as author, in the words following to wit: [Here follows the title page with the words, "By Joseph Smith, Junior, Author and Proprietor, Palmyra: Printed by E. B. Grandin for the Author. 1830."] In conformity to the act of the Congress of the United States, entitled "An act for the encouragement of learning by securing the copies of Maps, Charts and Books, to the authors and proprietors of such copies, during the times therein mentioned;" and also the act, entitled, "An act supplementary to an act, entitled, 'An act for the encouragement of learning, by securing the copies of Maps, Charts, and Books, to to the authors and proprietors of such copies, during the times therein mentioned,' and extending the benefits thereof to the arts of designing, engraving, and etching historical and other prints." R. R. Lansing, _Clerk of the Northern District of New York_. {60} Chapter VII. The Day Appointed for Organizing the Church--Revelation on Church Government. [Sidenote: Directions for the Organization of the Church.] We now became anxious to have that promise realized to us, which the angel that conferred upon us the Aaronic Priesthood had given us, viz., that provided we continued faithful, we should also have the Melchisedek Priesthood, which holds the authority of the laying on of hands for the gift of the Holy Ghost. We had for some time made this matter a subject of humble prayer, and at length we got together in the chamber of Mr. Whitmer's house, in order more particularly to seek of the Lord what we now so earnestly desired; and here, to our unspeakable satisfaction, did we realize the truth of the Savior's promise--"Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you"--for we had not long been engaged in solemn and fervent prayer, when the word of the Lord came unto us in the chamber, [1] commanding us {61} that I should ordain Oliver Cowdery to be an Elder in the Church of Jesus Christ; and that he also should ordain me to the same office; and then to ordain others, as it should be made known unto us from time to time. We were, however, commanded to defer this our ordination until such times as it should be practicable to have our brethren, who had been and who should be baptized, assembled together, when we must have their sanction to our thus proceeding to ordain each other, and have them decide by vote whether they were willing to accept us as spiritual teachers or not; when also we were commanded to bless bread and break it with them, and to take wine, bless it, and drink it with them; afterward proceed to ordain each other according to commandment; then call out such men as the Spirit should dictate, and ordain them; and then attend to the laying on of hands for the gift of the Holy Ghost, upon all those whom we had previously baptized, doing all things in the name of the Lord. The following commandment will further illustrate the {62} nature of our calling to this Priesthood, as well as that of others who were yet to be sought after: _Revelation to Joseph Smith, Jun., Oliver Cowdery and David Whitmer, making known the calling of Twelve Apostles in these last days; and also instructions relative to building up the Church of Christ according to the fulness of the Gospel. Given in Fayette, New York, June, 1829_. [2] 1. Now, behold, because of the thing which you, my servant Oliver Cowdery, have desired to know of me, I give unto you these words: 2. Behold, I have manifested unto you, by my Spirit in many instances, that the things which you have written are true; wherefore you know that they are true; 3. And if you know that they are true, behold, I give unto you a commandment, that you rely upon the things which are written; 4. For in them are all things written concerning the foundation of my Church, my Gospel and my rock. 5. Wherefore, if you shall build up my Church, upon the foundation of my Gospel and my rock, the gates of hell shall not prevail against you. 6. Behold, the world is ripening in iniquity, and it must needs be that the children of men are stirred up unto repentance, both the Gentiles and also the house of Israel; 7. Wherefore, as thou hast been baptized by the hands of my servant Joseph Smith, Jun., according to that which I have commanded him, he hath fulfilled the thing which I commanded him. 8. And now marvel not that I have called him unto mine own purpose, which purpose is known in me; wherefore, if he shall be diligent in keeping my commandments, he shall be blessed unto eternal life, and his name is Joseph. 9. And now, Oliver Cowdery, I speak unto you, and also unto David Whitmer, by the way of commandment; for, behold, I command all men everywhere to repent, and I speak unto you, even as unto Paul mine Apostle, for you are called even with that same calling with which he was called. 10. Remember the worth of souls is great in the sight of God; 11. For, behold, the Lord your Redeemer suffered death in the flesh; wherefore He suffered the pain of all men, that all men might repent and come unto Him. 12. And He hath risen again from the dead, that He might bring all men unto Him, on conditions of repentance. 13. And how great is His joy in the soul that repenteth! 14. Wherefore, you are called to cry repentance unto this people; {63} 15. And if it so be that you should labor all your days in crying repentance unto this people, and bring save it be one soul unto me, how great shall be your joy with him in the kingdom of my Father! 16. And now, if your joy will be great with one soul that you have brought unto me into the kingdom of my Father, how great will be your joy if you should bring many souls unto me! 17. Behold, you have my Gospel before you, and my rock, and my salvation. 18. Ask the Father in my name, in faith believing that you shall receive, and you shall have the Holy Ghost, which manifesteth all things which are expedient unto the children of men. 19. And if you have not faith, hope, and charity, you can do nothing. 20. Contend against no church save it be the church of the devil. 21. Take upon you the name of Christ, and speak the truth in soberness; 22. And as many as repent, and are baptized in my name, which is Jesus Christ, and endure to the end, the same shall be saved. 23. Behold, Jesus Christ is the name which is given of the Father, and there is none other name given whereby man can be saved; 24. Wherefore, all men must take upon them the name which is given of the Father for in that name shall they be called at the last day; 25. Wherefore, if they know not the name by which they are called, they cannot have place in the kingdom of my Father. 26. And now, behold, there are others who are called to declare my Gospel, both unto Gentile and unto Jew: 27. Yea, even Twelve, and the Twelve shall be my disciples, and they shall take upon them my name; and the Twelve are they who shall desire to take upon them my name with full purpose of heart; 28. And if they desire to take upon them my name with full purpose of heart, they are called to go into all the world to preach my Gospel unto every creature; 29. And they are they who are ordained of me to baptize in my name according to that which is written; 30. And you have that which is written before you; wherefore, you must perform it according to the words which are written. 31. And now I speak unto you the Twelve--Behold, my grace is sufficient for you: you must walk uprightly before me and sin not. 32. And, behold, you are they who are ordained of me to ordain Priests and Teachers; to declare my Gospel; according to the power of the Holy Ghost which is in you, and according to the callings and gifts of God unto men; 33. And I, Jesus Christ, your Lord and your God, have spoken it. 34. These words are not of men, nor of man, but of me; wherefore, you shall testify they are of me, and not of man; {64} 35. For it is my voice which speaketh them unto you, for they are given by my Spirit unto you, and by my power you can read them one to another, and save it were by my power, you could not have them; 36. Wherefore, you can testify that you have heard my voice, and know my words. 37. And now, behold, I give unto you, Oliver Cowdery, and also unto David Whitmer, that you shall search out the Twelve, who shall have the desires of which I have spoken; 38. And by their desires and their works you shall know them. 39. And when you have found them, you shall show these things unto them. 40. And you shall fall down and worship the Father in my name; 41. And you must preach unto the world, saying, You must repent and be baptized, in the name of Jesus Christ; 42. For all men must repent and be baptized, and not only men, but women, and children who have arrived to the years of accountability. 43. And now, after that you have received this, you must keep my commandments in all things; 44. And by your hands I will work a marvelous work among the children of men, unto the convincing of many of their sins, that they may come unto repentance, and that they may come unto the kingdom of my Father. 45. Wherefore, the blessings which I give unto you are above all things. 46. And after that you have received this, if you keep not my commandments you cannot be saved in the kingdom of my Father. 47. Behold, I, Jesus Christ, your Lord and your God, and your Redeemer, by the power of my Spirit have spoken it. Amen. [Sidenote: Instructions on Church Organization.] In this manner did the Lord continue to give us instructions from time to time, concerning the duties which now devolved upon us; and among many other things of the kind, we obtained of Him the following, by the spirit of prophecy and revelation; which not only gave us much information, but also pointed out to us the precise day upon which, according to His will and commandment, we should proceed to organize His Church once more here upon the earth: _A Revelation on Church Government._ [3] 1. The rise of the Church of Christ in these last days, being one thousand eight hundred and thirty years since the coming of our Lord and {65} Savior Jesus Christ in the flesh, it being regularly organized and established agreeable to the laws of our country, by the will and commandments of God, in the fourth month, and on the sixth day of the month which is called April; 2. Which commandments were given to Joseph Smith, Jun., who was called of God, and ordained an Apostle of Jesus Christ, to be the first Elder of this Church; 3. And to Oliver Cowdery, who was also called of God, an Apostle of Jesus Christ, to be the second Elder of this Church, and ordained under his hand; 4. And this according to the grace of our Lord and Savior Jesus Christ, to whom be all glory, both now and for ever. Amen. 5. After it was truly manifested unto this first Elder that he had received a remission of his sins, he was entangled again in the vanities of the world. 6. But after repenting, and humbling himself sincerely, through faith, God ministered to him by an holy angel, whose countenance was as lightning, and whose garments were pure and white above all other whiteness; 7. And gave unto him commandments which instilled him; 8. And gave him power from on high, by the means which were before prepared, to translate the Book of Mormon; 9. Which contains a record of a fallen people, and the fulness of the Gospel of Jesus Christ to the Gentiles and to the Jews also; 10. Which was given by inspiration, and is confirmed to others by the ministering of angels, and is declared unto the world by them; 11. Proving to the world that the Holy Scriptures are true, and that God does inspire men and call them to His holy work in this age and generation, as well as in generations of old, 12. Thereby showing that He is the same God yesterday, today, and for ever. Amen. 13. Therefore, having so great witnesses, by them shall the world be judged, even as many as shall hereafter come to a knowledge of this work; 14. And those who receive it in faith, and work righteousness, shall receive a crown of eternal life; 15. But those who harden their hearts in unbelief, and reject it, it shall turn to their own condemnation; 16. For the Lord God hath spoken it; and we, the Elders of the Church, have heard and bear witness to the words of the glorious Majesty on high, to whom be glory for ever and ever. Amen. 17. By these things we know that there is a God in heaven, who is infinite and eternal, from everlasting to everlasting the same {66} unchangeable God, the framer of heaven and earth, and all things which are in them; 18. And that He created man, male, and female, after His own image and in His own likeness, created He them, 19. And gave unto them commandments that they should love and serve Him, the only living and true God, and that He should be the only being whom they should worship. 20. But by the transgression of these holy laws, man became sensual and devilish, and became fallen man. 21. Wherefore, the Almighty God gave His Only Begotten Son, as it is written in those scriptures which have been given of Him. 22. He suffered temptations but gave no heed unto them. 23. He was crucified, died, and rose again the third day; 24. And ascended into heaven, to sit down on the right hand of the Father, to reign with almighty power according to the will of the Father. 25. That as many as would believe and be baptized in His holy name, and endure in faith to the end, should be saved: 26. Not only those who believed after He came in the meridian of time, in the flesh, but all those from the beginning, even as many as were before He came, who believed in the words of the holy prophets, who spake as they were inspired by the gift of the Holy Ghost, who truly testified of Him in all things, should have eternal life, 27. As well as those who should come after, who should believe in the gifts and callings of God by the Holy Ghost which beareth record of the Father and of the Son; 28. Which Father, Son, and Holy Ghost are one God, infinite and eternal, without end. Amen. 29. And we know that all men must repent and believe on the name of Jesus Christ, and worship the Father in His name, and endure in faith on His name to the end, or they cannot be saved in the kingdom of God. 30. And we know that justification through the grace of our Lord and Savior Jesus Christ, is just and true; 31. And we know also, that sanctification through the grace of our Lord and Savior Jesus Christ, is just and true, to all those who love and serve God with all their mights, minds, and strength. 32. But there is a possibility that man may fall from grace and depart from the living God; 33. Therefore let the Church take heed and pray always, lest they fall into temptation; 34. Yea and even let those who are sanctified take heed also. 35. And we know that these things are true and according to the {67} revelations of John, neither adding to, nor diminishing from the prophecy of his book, the Holy Scriptures, or the revelations of God which shall come hereafter by the gift and power of the Holy Ghost, the voice of God, or the ministering of angels. 36. And the Lord God has spoken it; and honor, power and glory be rendered to His holy name, both now and ever. Amen. 37. _And again, by way of commandment to the Church concerning the manner of baptism._--All those who humble themselves before God, and desire to be baptized, and come forth with broken hearts and contrite spirits, and witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve Him to the end, and truly manifest by their works that they have received of the Spirit of Christ unto the remission of their sins, shall be received by baptism into His Church. 38. _The duty of the Elders, Priests, Teachers, Deacons, and members of the Church of Christ._--An Apostle is an Elder, and it is his calling to baptize; 39. And to ordain other Elders, Priests, Teachers, and Deacons; 40. And to administer bread and wine--the emblems of the flesh and blood of Christ; 41. And to confirm those who are baptized into the Church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the Scriptures; 42. And to teach, expound, exhort, baptize, and watch over the Church; 43. And to confirm the Church by the laying on of the hands, and the giving of the Holy Ghost; 44. And to take the lead of all meetings. 45. The Elders are to conduct the meetings as they are led by the Holy Ghost, according to the commandments and revelations of God. 46. The Priest's duty is to preach, teach, expound, exhort, and baptize, and administer the sacrament; 47. And visit the house of each member, and exhort them to pray vocally and in secret, and attend to all family duties. 48. And he may also ordain other Priests, Teachers, and Deacons. 49. And he is to take the lead of meetings when there is no Elder present; 50. But when there is an Elder present, he is only to preach, teach, expound, exhort, and baptize, 51. And visit the house of each member, exhorting them to pray vocally and in secret, and attend to all family duties. 52. In all these duties the Priest is to assist the Elder if occasion requires. {68} 53. The Teacher's duty is to watch over the church always, and be with and strengthen them; 54. And see that there is no iniquity in the Church--neither hardness with each other--neither lying, back biting, nor evil speaking; 55. And see that the Church meet together often, and also see that all the members do their duty; 56. And he is to take the lead of meetings in the absence of the Elder or Priest-- 57. And is to be assisted always, in all his duties in the Church, by the Deacons, if occasion requires. 58. But neither Teachers nor Deacons have authority to baptize, administer the sacrament, or lay on hands; 59. They are, however, to warn, expound, exhort, and teach and invite all to come unto Christ. 60. Every Elder, Priest, Teacher, or Deacon is to be ordained according to the gifts and callings of God unto him; and he is to be ordained by the power of the Holy Ghost, which is in the one who ordains him. 61. The several Elders composing this Church of Christ are to meet in conference once in three months, or from time to time as said conferences shall direct or appoint; 62. And said conferences are to do whatever Church business is necessary to be done at the time. 63. The Elders are to receive their licenses from other Elders, by vote of the church to which they belong, or from the conferences. 64. Each Priest, Teacher, or Deacon, who is ordained by a Priest, may take a certificate from him at the time, which certificate, when presented to an Elder, shall entitle him to a license, which shall authorize him to perform the duties of his calling, or he may receive it from a conference. 65. No person is to be ordained to any office in this Church, where there is a regularly organized branch of the same, without the vote of that Church; 66. But the presiding Elders, traveling Bishops, High Councilors, High Priests, and Elders, may have the privilege of ordaining, where there is no branch of the Church that a vote may be called. 67. Every president of the High Priesthood (or presiding Elder), Bishop, High Councilor and High Priest, is to be ordained by the direction of a High Council or general conference. [4] 68. _The duty of the members after they are received by baptism._--The Elders or Priests are to have a sufficient time to expound all things {69} concerning the Church of Christ to their understanding, previous to their partaking of the Sacrament and being confirmed by the laying on of the hands of the Elders, so that all things may be done in order. 69. And the members shall manifest before the Church, and also before the Elders, by a godly walk and conversation, that they are worthy of it, that there may be works and faith agreeable to the Holy Scriptures--walking in holiness before the Lord. 70. Every member of the Church of Christ having children is to bring them unto the Elders before the Church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in His name. 71. No one can be received into the Church of Christ, unless he has arrived unto the years of accountability before God, and is capable of repentance. 72. Baptism is to be administered in the following manner unto all those who repent:-- 73. The person who is called of God, and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented himself or herself for baptism, and shall say, calling him or her by name--Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen. 74. Then shall he immerse him or her in the water, and come forth again out of the water. 75. It is expedient that the Church meet together often to partake of bread and wine in the remembrance of the Lord Jesus; 76. And the Elder or Priest shall administer it; and after this manner shall he administer it: he shall kneel with the Church and call upon the Father in solemn prayer, saying-- 77. O God, the Eternal Father, we ask Thee in the name of Thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of Thy Son, and witness unto Thee, O God, the Eternal Father, that they are willing to take upon them the name of Thy Son, and always remember Him and keep His commandments which He has given them, that they may always have His Spirit to be with them. Amen. 78. The manner of administering the wine: He shall take the cup also, and say-- 79. O God, the Eternal Father, we ask Thee in the name of Thy Son, Jesus Christ, to bless and sanctify this wine to the souls of all those who drink of it, that they may do it in remembrance of the blood of Thy Son, which was shed for them; that they may witness unto Thee, O God, {70} the Eternal Father, that they do always remember Him, That they may have His Spirit to be with them. Amen. 80. Any member of the Church of Christ transgressing, or being overtaken in a fault, shall be dealt with as the Scriptures direct. 81. It shall be the duty of the several churches, composing the Church of Christ, to send one or more of their Teachers to attend the several conferences held by the Elders of the Church, 82. With a list of the names of the several members uniting themselves with the Church since the last conference, or send by the hand of some Priest, so that a regular list of all the names of the whole Church may be kept in a book by one of the Elders whomsoever the other Elders shall appoint from time to time; 83. And also, if any have been expelled from the Church, so that their names may be blotted out of the general Church record of names. 84. All members removing from the church where they reside, if going to a church where they are not known, may take a letter, certifying that they are regular members and in good standing, which certificate may be signed by any Elder or Priest if the member receiving the letter is personally acquainted with the Elder or Priest, or it may be signed by the Teachers or Deacons of the Church. Footnotes 1. This occasion is unquestionably the one that the Prophet Joseph alludes to in his letter to the Saints in Nauvoo, under date or September 6th 1842, (Doctrine and Covenants sec. 128:21) where he says: "Again what do we hear * * * _the voice of God in the chamber of old father Peter Whitmer, in Fayette, Seneca county_, and at sundry times, and in divers places through all the travels and tribulations of this Church of Jesus Christ of Latter-day Saints." It must not be thought because of the reference in the text above to the desire of Joseph and Oliver to have the Melchizedek Priesthood conferred upon them, and the commandment given that they should ordain each other Elders of the Church--it must not be thought because of this, I repeat, that there is any conflict between what is here stated in the text and what has been said with reference to the restoration of the keys of the Melchizedek Priesthood by Peter, James and John. This "voice of God in the chamber of old Father Peter Whitmer, in Fayette," commanding Joseph and Oliver to ordain each other "Elders of the Church," but also commanding them to defer said ordinations until their brethren who had been and should be baptized could be assembled together to give their sanction to such procedure--was all previous to their ordination to the Apostleship under the hands of Peter, James and John and; to be regarded as instruction to them as to how they should proceed in the matter of ordaining each other, and calling and ordaining others to the same ministry, after they themselves should have received the keys of this Melchizedek Priesthood. The ordination of each other to be Elders of the Church was deferred until the meeting at which the Church was organized, the 6th of April, 1830. (see p. 75.) But this voice of God in Peter Whitmer's chamber, which told them how to proceed in the matter of ordaining each other, was given in or before June, 1829. The evidence of this is in the fact that the revelation in Whitmer's chamber, about ordaining each other "Elders of the Church," precedes the one immediately following the paragraph of narrative above: and that revelation, making known the calling to the Twelve Apostles, was given in June, 1829, ten months before the instructions relative to ordaining each other to be Elders in the Church was carried out. Meantime, as we have seen (see note pp. 40, 41, 42,) before the 6th of April, 1830, and probably before that very month of June, 1829, had expired Peter, James and John had come and conferred upon Joseph and Oliver the keys of the Melchizedek Priesthood, the holy apostleship, by which authority they were authorized to organize the Church, ordain each other Elders, and also call and ordain others to the same office. 2. Doctrine and Covenants, sec. 18. 3. Doctrine and Covenants, section 20. 4. Verses 65, 66 and 67 were added by the Prophet some time after the rest of the revelation was given. {71} Chapter VIII. The Book of Mormon Published--the Church Organized. [Sidenote: Price for Publishing Book of Mormon.] Meantime, our translation drawing to a close, we went to Palmyra, Wayne county, New York, secured the copyright, and agreed with Mr. Egbert B. Grandin to print five thousand copies for the sum of three thousand dollars. [Sidenote: The Title Page.] I wish to mention here that the title-page of the Book of Mormon is a literal translation, taken from the very last leaf, on the left hand side of the collection or book of plates, which contained the record which has been translated, the language of the whole running the same as all Hebrew writing in general; [1] and that said title page is not by any means a modern composition, either of mine or of any other man who has lived or does live in this generation. Therefore, in order to correct an error which generally exists concerning it, I give below that part of the title-page of the English version of the Book of Mormon, which is a genuine and literal translation of the title-page of the original Book of Mormon as recorded on the plates: The Book of Mormon. _An account written by the hand of Mormon, upon Plates, taken from the Plates of Nephi._ Wherefore it is an abridgment of the record of the people of Nephi, and also of the Lamanites; written to the Lamanites, who are a {72} remnant of the house of Israel; and also to Jew and Gentile; written by way of commandment, and also by the spirit of prophecy and of revelation. Written and sealed up, and hid up unto the Lord, that they might not be destroyed--To come forth by the gift and power of God unto the interpretation thereof--Sealed by the hand of Moroni, and hid up unto the Lord, to come forth in due time by the way of Gentile--The interpretation thereof by the gift of God. An abridgment taken from the Book of Ether, also, which is a record of the people of Jared, who were scattered at the time the Lord confounded the language of the people when they were building a tower to get to heaven; which is to show unto the remnant of the house of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that they are not cast off forever; and also to the convincing of the Jew and Gentile that _Jesus_ is the _Christ_, the _Eternal God_, manifesting Himself unto all nations. And now, if there are faults, they are the mistakes of men; wherefore, condemn not the things of God, that ye may be found spotless at the judgment-seat of Christ. The remainder of the title-page is, of course, modern. _A Commandment of God and not of man, to Martin Harris, given (Manchester, New York, March, 1830) by Him who is Eternal_. [2] 1. I am Alpha and Omega, Christ the Lord; yea even I am He, the beginning and the end, the Redeemer of the world. 2. I, having accomplished and finished the will of Him, whose I am, even the Father, concerning me--having done this that I might subdue all things unto myself-- 3. Retaining all power, even to the destroying of Satan and his works at the end of the world, and the last great day of judgment, which I shall pass upon the inhabitants thereof, judging every man according to his works and deeds which he hath done. 4. And surely every man must repent or suffer, for I, God, am endless; 5. Wherefore, I revoke not the judgments which I shall pass, but woes shall go forth, weeping, wailing, and gnashing of teeth, yea, to those who are found on my left hand; {73} 6. Nevertheless it is not written that there shall be no end to this torment, but it is written endless torment. 7. Again, it is written eternal damnation; wherefore it is more express than other Scriptures, that it might work among the hearts of the children of men, altogether for my name's glory. 8. Wherefore I will explain unto you this mystery, for it is meet unto you to know even as mine Apostles. 9. I speak unto you that are chosen in this thing, even as one, that you may enter into my rest; 10. For, behold, the mystery of godliness, how great is it! For behold, I am endless, and the punishment which is given from my hand, is endless punishment, for endless is my name: wherefore-- 11. Eternal punishment is God's punishment. 12. Endless punishment is God's punishment. 13. Wherefore I command you to repent, and keep the commandments which you have received by the hand of my servant Joseph Smith, Jun., in my name; 14. And it is by my almighty power that you have received them; 15. Therefore I command you to repent--repent, lest I smite you by the rod of my mouth, and by my wrath, and by my anger, and your sufferings be sore--how sore you know not, how exquisite you know not, yea, how hard to bear you know not! 16. For behold, I, God, have suffered these things for all, that they might not suffer if they would repent; 17. But if they would not repent, they must suffer even as I, 18. Which suffering caused myself, even God, the greatest of all, to tremble because of pain, and to bleed at every pore, and to suffer, both body and spirit: and would that I might not drink the bitter cup, and shrink-- 19. Nevertheless glory be to the Father, and I partook and finished my preparations unto the children of men; 20. Wherefore, I command you again to repent, lest I humble you with my almighty power, and that you confess your sins, lest you suffer these punishments of which I have spoken, of which in the smallest, yea, even in the least degree you have tasted at the time I withdrew my Spirit. 21. And I command you, that you preach naught but repentance, and show not these things unto the world until it is wisdom in me. 22. For they cannot bear meat now, but milk they must receive; wherefore, they must not know these things, lest they perish. 23. Learn of me and listen to my words; walk in the meekness of my Spirit, and you shall have peace in me. 24. I am Jesus Christ; I came by the will of the Father, and I do His will, {74} 25. And again, I command thee that thou shalt not covet thy neighbor's wife; nor seek thy neighbor's life. 26. And again, I command thee that thou shalt not covet thine own property, but impart it freely to the printing of the Book of Mormon, which contains the truth and the word of God. 27. Which is my word to the Gentiles, that soon it may go to the Jew, of whom the Lamanites are a remnant, that they may believe the Gospel, and look not for a Messiah to come who has already come. 28. And again, I command thee that thou shalt pray vocally as well as in thy heart; yea, before the world as well as in secret, in public as well as in private. 29. And thou shalt declare glad tidings, yea, publish it upon the mountains, and upon every high place, and among every people that thou shalt be permitted to see. 30. And thou shalt do it with all humility, trusting in me, reviling not against revilers. 31. And of tenets thou shalt not talk, but thou shalt declare repentance and faith on the Savior and remission of sins by baptism and by fire, yea, even the Holy Ghost. 32. Behold this is a great and the last commandment which I shall give unto you concerning this matter; for this shall suffice for thy daily walk, even unto the end of thy life. 33. And misery thou shalt receive if thou wilt slight these counsels: yea even the destruction of thyself and property. 34. Impart a portion of thy property; yea, even part of thy lands, and all save the support of thy family. 35. Pay the debt thou hast contracted with the printer. Release thyself from bondage. 36. Leave thy house and home, except when thou shalt desire to see thy family: 37. And speak freely to all: yea, preach, exhort, declare the truth, even with a loud voice, with a sound of rejoicing, crying--Hosanna, hosanna! Blessed be the name of the Lord God! 38. Pray always, and I will pour out my Spirit upon you, and great shall be your blessing; yea, even more than if you should obtain treasures of earth and corruptibleness to the extent thereof. 39. Behold canst thou read this without rejoicing and lifting up thy heart for gladness? 40. Or canst thou run about longer as a blind guide? 41. Or canst thou be humble and meek, and conduct thyself wisely before me? yea, come unto me thy Savior. Amen. [Sidenote: Procedure in the Organization of the Church. Joseph Smith, Jun., Appointed a Prophet, Seer and Revelator to the Church.] Whilst the Book of Mormon was in the hands of the {75} printer, [3] we still continued to bear testimony and give information, as far as we had opportunity; and also made known to our brethren that we had received a commandment to organize the Church; and accordingly we met together for that purpose, {76} at the house of Mr. Peter Whitmer, Sen., (being six in number,) [4] on Tuesday, the sixth day of April, {77} A. D., one thousand eight hundred and thirty. Having opened the meeting by solemn prayer to our Heavenly Father, we proceeded, according to previous commandment, to call on our brethren to know whether they accepted us as their teachers in the things of the Kingdom of God, and whether they were satisfied that we should proceed and be organized as a Church according to said commandment which we had received. To these several propositions they consented by a unanimous vote. I then laid my hands upon Oliver Cowdery, and ordained him an Elder of the "Church of Jesus Christ of Latter-day Saints;" after {78} which, he ordained me also to the office of an Elder of said Church. We then took bread, blessed it, and brake it with them; also wine, blessed it, and drank it with them. We then laid our hands on each individual member of the Church present, that they might receive the gift of the Holy Ghost, and be confirmed members of the Church of Christ. The Holy Ghost was poured out upon us to a very great degree--some prophesied, whilst we all praised the Lord, and rejoiced exceedingly. Whilst yet together, I received the following commandment: _Revelation to Joseph Smith, Jun., given at Fayette, Seneca County, New York, April 6th, 1830._ [5] 1. Behold, there shall be a record kept among you, and in it thou shall be called a Seer, a Translator, a Prophet, an Apostle of Jesus Christ, an Elder of the Church through the will of God the Father and the grace of your Lord Jesus Christ, 2. Being inspired of the Holy Ghost to lay the foundation thereof, and to build it up unto the most holy faith, 3. Which Church was organized and established in the year of our Lord eighteen hundred and thirty, in the fourth month, and on the sixth day of the month, which is called April. 4. Wherefore, meaning the Church, thou shalt give heed unto all his words and commandments which he shall give unto you as he receiveth them, walking in all holiness before me; 5. For his word ye shall receive, as if from mine own mouth, in all patience and faith; 6. For by doing these things the gates of hell shall not prevail against you; yea, and the Lord God will disperse the powers of darkness from before you, and cause the heavens to shake for your good, and His name's glory. 7. For thus saith the Lord God, Him have I inspired to move the cause of Zion in mighty power for good, and his diligence I know, and his prayers I have heard. 8. Yea, his weeping for Zion I have seen, and I will cause that he shall mourn for her no longer; for his days of rejoicing are come unto the remission of his sins, and the manifestations of my blessings upon his works. 9. For, behold, I will bless all those who labor in my vineyard with a mighty blessing, and they shall believe on his words, which are given {79} him through me by the Comforter, which manifesteth that Jesus was crucified by sinful men for the sins of the world, yea, for the remission of sins unto the contrite heart. 10. Wherefore it behoveth me that he should be ordained by you, Oliver Cowdery, mine Apostle; 11. This being an ordinance unto you, that you are an Elder under his hand, he being the first unto you, that you might be an Elder unto this Church of Christ, bearing my name, 12. And the first preacher of this Church unto the Church, and before the world, yea, before the Gentiles; yea, and thus saith the Lord God, lo, lo! to the Jews also. Amen. [Sidenote: The Church of Jesus Christ Begins its Career.] We now proceeded to call out and ordain some others of the brethren to different offices of the Priesthood, according as the Spirit manifested unto us: and after a happy time spent in witnessing and feeling for ourselves the powers and blessings of the Holy Ghost, through the grace of God bestowed upon us, we dismissed with the pleasing knowledge that we were now individually members of, and acknowledged of God, "The Church of Jesus Christ," organized in accordance with commandments and revelations given by Him to ourselves in these last days, as well as according to the order of the Church as recorded in the New Testament. Several persons who had attended the above meeting, became convinced of the truth and came forward shortly after, and were received into the Church; among the rest, my own father and mother were baptized, to my great joy and consolation; and about the same time, Martin Harris and Orrin Porter Rockwell. _Revelation to the Church of Christ which was established in these last days, in the year of our Lord, one thousand eight hundred and thirty. Given at Manchester, New York, April, 1830, in consequence of some desiring to unite with the Church without re-baptism, who had previously been baptized._ [6] 1. Behold, I say unto you that all old covenants have I caused to be done away in this thing; and this is a new and an everlasting covenant, even that which was from the beginning. {80} 2. Wherefore, although a man should be baptized an hundred times, it availeth him nothing, for you cannot enter in at the strait gate by the law of Moses, neither by your dead works; 3. For it is because of your dead works, that I have caused this last covenant and this Church to be built up unto me, even as in days of old. 4. Wherefore, enter ye in at the gate, as I have commanded, and seek not to counsel your God. Amen. [Sidenote: Word of the Lord to Several Persons.] The following persons being anxious to know of the Lord what might be their respective duties in relation to this work, I inquired of the Lord, and received for them the following: _Revelation to Oliver Cowdery, Hyrum Smith, Samuel H. Smith, Joseph Smith, Sen., and Joseph Knight, Sen. Given at Manchester, New York, April, 1830._ [7] 1. Behold, I speak unto you, Oliver, a few words. Behold, thou art blessed, and art under no condemnation. But beware of pride, lest thou shouldst enter into temptation. 2. Make known thy calling unto the Church, and also before the world, and thy heart shall be opened to preach the truth from henceforth and forever. Amen. 3. Behold, I speak unto you, Hyrum, a few words: for thou also art under no condemnation, and thy heart is opened, and thy tongue loosed; and thy calling is to exhortation, and to strengthen the Church continually. Wherefore thy duty is unto the Church forever, and this because of thy family. Amen. 4. Behold, I speak a few words unto you, Samuel, for thou also art under no condemnation, and thy calling is to exhortation, and to strengthen the Church, and thou art not as yet called to preach before the world. Amen. 5. Behold I speak a few words unto you, Joseph, for thou also art under no condemnation, and thy calling also is to exhortation, and to strengthen the Church, and this is thy duty from henceforth and forever. Amen. 6. Behold, I manifest unto you, Joseph Knight, by these words, that you must take up your cross, in the which you must pray vocally before the world as well as in secret, and in your family, and among your friends, and in all places. 7. And, behold, it is your duty to unite with the true Church, and give your language to exhortation continually, that you may receive the reward of the laborer. Amen. Footnotes 1. That is, from right to left. 2. Doctrine and Covenants, section 19. No words of the Prophet introduce this revelation in his History. Nothing is known of the circumstances which called it forth. And yet there are few revelations that have been given in the present dispensation of the Gospel more important than this one. The doctrine of the atonement of the Lord Jesus, as directly applying to the individual, and God's exposition of "Eternal Punishment," as here set forth, give it a place of first importance in the doctrinal development of the Church. 3. Nothing is said by the Prophet in his History of the difficulties that arose "whilst the Book of Mormon was in the hands of the printer;" nor of the care that was taken to prevent the manuscript falling into the hands of enemies of the work. It is proper, however, that these matters should be stated at this point. It appears that when the arrangements was completed with Mr. Grandin for printing the Book of Mormon, the Prophet went down to Harmony, in Pennsylvania. Before taking his departure, however, it was arranged:_First_: that Oliver Cowdery transcribe the whole manuscript; hence it came about that there were two manuscript copies of the Book of Mormon, the original, which was taken in charge by the Prophet after the publication of the book, and the copy made by Oliver Cowdery for the printer's use, and which finally was given by him into the custody of David Whitmer, with whose family it remains to this day (1901)._Second_: that the copy made by Oliver Cowdery from the original manuscript only should be taken to the printers, so that if that should be destroyed the original would remain in the hands of the Prophet and his associates from which it could be replaced; and even this copy was supplied the printer in small quantities at a time, usually enough only for a single day's work of the printer. _Third_: that in going to and from the office whoever carried the manuscript--usually it was Oliver Cowdery--should always have a guard to attend him. _Fourth_: that a guard should be kept constantly upon the watch, both night and day, about the house, to protect the manuscript from malicious persons, who might seek to destroy it. (The authorities for the above are: Lucy Smith's _History of the Prophet Joseph_, ch 31; the statements of Stephen S. Harding, who a number of times visited Grandin's establishment while the Book of Mormon was being printed; His statement is published in _The Prophet of Palmyra,_ by Thomas Gregg, pg. 34-56--this is that same Stephen S. Harding who was governor of Utah Territory from July, 1862 to July, 1863; also the statement of J. H. Gilbert, the principal compositor on the Book of Mormon. The extreme care in allowing the printer to have but a small amount of copy at a time is subject of ridicule in nearly all anti-"Mormon" books that treat of this period. In addition to all this is the evidence of the manuscript in the hands of the Whitmer family, nearly every page of which is in the handwriting of Oliver Cowdery, and by being divided into "takes" clearly bears evidence of having passed through the printers hands. The evidence also in the existence of portions of the original manuscript, now in the possession of President Joseph F. Smith, which was taken from its depository in one of the corner stones of the Nauvoo House, where it was placed by the hands of Joseph the Prophet, with other relics, on the occasion of laying the corner stone of that building on the 2nd of October, 1841. Unfortunately a great part of the manuscript was destroyed by dampness, but enough is preserved to establish the fact that it is the original). Notwithstanding all the precautions taken by the little group of brethren engaged in publishing the book, the Nephite record, mutilated by interlineations of human invention, omissions, and added vulgarisms intended to destroy the work, came nearly being given to the world before the Book of Mormon itself was published. This was the work of one Esquire Cole, ex-justice of the peace, who undertook to publish the Book of Mormon, in instalments, in a weekly periodical called _Dogberry Paper on Winter Hill_. He obtained the use of Grandin's press nights and on Sundays, and surely must have obtained the advance sheets of the printed forms of the Book of Mormon, which he was using, with the knowledge of Mr. Grandin; at least it is difficult to conceive how he could obtain and use them without his knowledge. Hyrum Smith, feeling uneasy concerning the security of that part of the Book of Mormon in the hands of the printer, induced Oliver Cowdery one Sunday to go with him to the printer's to see if all was well, and there they found Squire Cole at work on his _Dogberry Paper_, and publishing mutilated extracts from the Book of Mormon. He refused to desist from his unlawful course; but Joseph was sent for and came up during the week from Harmony, and by firmly asserting his rights under the copyright law and by threatening to prosecute those who infringed them, Cole was induced to abandon his intention of publishing the Book of Mormon in his paper. This difficulty past, another arose. The people of Palmyra and vicinity held a mass meeting and passed a resolution pledging themselves not to purchase the Book of Mormon when published, and to use their influence to prevent others from purchasing it. This had the effect of causing Mr. Grandin to suspend printing until he could obtain renewed assurance of receiving the amount agreed upon for printing the edition of five thousand. Again the Prophet was sent for, and again he made the journey from Harmony to Palmyra, quieted the fears of Mr. Grandin by renewed assurance on the part of himself and Martin Harris that the amount agreed upon would be paid. The work proceeded, and at last issued from the press, notwithstanding all the difficulties it had encountered (see Lucy Smith's _History of the Prophet Joseph_, ch. 33). 4. The following statement is interesting as furnishing the names of these six: Names of the six members of the Church as they were organized April 6, 1830--Oliver Cowdery, Joseph Smith, Jun., Hyrum Smith, Peter Whitmer, Jun., Samuel H. Smith, David Whitmer. Some of these had been baptized previously; but were all baptized on the day of organization. These names were given to Joseph Knight by Oliver Cowdery. (signed) Joseph Knight. G. S. L. City Aug. 11th, 1862. Witnesses G. A. Smith, Robt. L. Campbell, Thos. Bullock, John V. Long. (_Copy_) There has been some question as to the number that had been baptized previous to the organization of the Church on the 6th day of April, 1830. David Whitmer in his "Address to All Believers in Christ," a pamphlet of seventy-five pages, published in 1887, says that there were six Elders and about seventy members before April 6th, 1830. Others have estimated the number at thirty, thirty-five, and forty. These estimates, however, are beyond all question too large. In the minutes of the second conference of the Church, held at Fayette, New York, on the 26th of September, 1830, this statement is made: "Number of the several members uniting to this Church, since the last conference, thirty-five: making in whole now belonging to this Church, sixty-two." "The last conference," referred to was one held on the 9th of June, 1830. If there were but sixty-two members in September, 1830, and thirty-five of them were added since the conference of the Church held on the 9th of June of that year, then there were but twenty-seven in the Church on the said 9th of June. In the last week of May, 1830, Newel Knight was baptized--_one_; on the 18th of April, 1830, Oliver Cowdery baptized _seven_, (the names are given on p. 81), on the 11th of April, Oliver baptized _six_ persons (their names are also given on p. 81); on the 6th of April, 1830, the same day that the Church was organized, there were _four_ persons baptized, two of whom were the father and mother of the Prophet (see p. 79). This makes a total of eighteen baptized between the 9th of June conference and the 6th of April meeting; and as there were but _twenty-seven_ in the Church on the 9th of June, the number that had been baptized up to the 6th of April, 1830, must have been but _nine_. _The Far West Record_, containing the minutes of the conferences of the 9th of June, and the 26th of September, was kept by the clerks of the High Council in Missouri, and the minutes of the two conferences above referred to, and which give the information here set forth, occupy pages _one_ and _two_ of that record. The accuracy of the minutes of the conference of the 26th of September, 1830, which fix the membership of the Church at that time at _sixty-two_, is confirmed by the following remark of the Prophet, to be found in his history in December of that same year, which remark immediately precedes extracts from the prophecy of Enoch in this volume (ch. 12): "To the joy of the little flock, which in all, from Colesville to Canandaigua, New York, numbered about _seventy members_, did the Lord reveal the following," etc. When it is remembered that the Prophet is here speaking of conditions existing in December, 1830, and the figures given are exclusive of the additions which had been made in Kirtland, Ohio, it strongly sustains the correctness of the minutes of the conference of September 26th, which record the membership of the Church at that time to be but _sixty-two_. The correctness of this number is also still further confirmed by a brief historical sketch of "The Rise and Progress of the Church of Christ," published in the _Evening and Morning Star_ under date of April, 1833, where it is said: "In October 1830, the number of disciples had increased to between seventy and eighty." (p.169.) 5. Doctrine and Covenants, sec. 21. 6. Doctrine and Covenants, sec. 22. 7. Doctrine and Covenants, sec. 23. {81} Chapter IX. The Commencement of the Public Ministry of the Church. [Sidenote: The First Public Discourse.] On Sunday, April 11th, 1830, Oliver Cowdery preached the first public discourse that was delivered by any of our number. Our meeting was held, by previous appointment, at the house of Mr. Peter Whitmer, Sen., Fayette. Large numbers of people attended, and the same day the following were baptized, viz., Hiram Page, Katharine Page, Christian Whitmer, Anne Whitmer, Jacob Whitmer, Elizabeth Whitmer; and on the 18th day, Peter Whitmer, Sen., Mary Whitmer, William Jolly, Elizabeth Jolly, Vincent Jolly, Richard B. Peterson, and Elizabeth Anne Whitmer--all by Oliver Cowdery, in Seneca Lake. [Sidenote: The Prophet's Ministry at Colesville.] During this month of April, I went on a visit to the residence of Mr. Joseph Knight, of Colesville, Broome county, New York, with whom and his family I had been for some time acquainted, and whose name I had previously mentioned as having been so kind and thoughtful towards us while translating the Book of Mormon. Mr. Knight and his family were Universalists, but were willing to reason with me upon my religious views, and were, as usual, friendly and hospitable. We held several meetings in the neighborhood; we had many friends, and some enemies. Our meetings were well attended, and many began to pray fervently to Almighty God, that He would give them wisdom to understand the truth. {82} [Sidenote: Labors of the Prophet with Newel Knight.] Amongst those who attended our meetings regularly, was Newel Knight, son of Joseph Knight. He and I had many serious conversations on the important subject of man's eternal salvation. We had got into the habit of praying much at our meetings, and Newel had said that he would try and take up his cross, and pray vocally during meeting; but when we again met together, he rather excused himself. I tried to prevail upon him, making use of the figure, supposing that he should get into a mud-hole, would he not try to help himself out? And I further said that we were willing now to help him out of the mud-hole. He replied, that provided he had got into a mud-hole through carelessness, he would rather wait and get out himself, than to have others help him; and so he would wait until he could get into the woods by himself, and there he would pray. Accordingly, he deferred praying until next morning, when he retired into the woods; where, according to his own account afterwards, he made several attempts to pray, but could scarcely do so, feeling that he had not done his duty, in refusing to pray in the presence of others. He began to feel uneasy, and continued to feel worse both in mind and body, until, upon reaching his own house, his appearance was such as to alarm his wife very much. He requested her to go and bring me to him. I went and found him suffering very much in his mind, and his body acted upon in a very strange manner; his visage and limbs distorted and twisted in every shape and appearance possible to imagine; and finally he was caught up off the floor of the apartment, and tossed about most fearfully. [Sidenote: The First Miracle in the Church.] His situation was soon made known to his neighbors and relatives and in a short time as many as eight or nine grown persons had got together to witness the scene. After he had thus suffered for a time, I succeeded in getting hold of him by the hand, when almost immediately he spoke to me, and with great {83} earnestness requested me to cast the devil out of him, saying that he knew he was in him, and that he also knew that I could cast him out. I replied, "If you know that I can, it shall be done;" and then almost unconsciously I rebuked the devil, and commanded him in the name of Jesus Christ to depart from him; when immediately Newel spoke out and said that he saw the devil leave him and vanish from his sight. This was the first miracle which was done in the Church, or by any member of it; and it was done not by man, nor by the power of man, but it was done by God, and by the power of godliness; therefore, let the honor and the praise, the dominion and the glory, be ascribed to the Father, Son, and Holy Spirit, for ever and ever. Amen. [Sidenote: Remarkable Experience of Newel Knight.] The scene was now entirely changed, for as soon as the devil had departed from our friend, his countenance became natural, his distortions of body ceased, and almost immediately the Spirit of the Lord descended upon him, and the visions of eternity were opened to his view. So soon as consciousness returned, his bodily weakness was such that we were obliged to lay him upon his bed, and wait upon him for some time. He afterwards related his experience as follows: I now began to feel a most pleasing sensation resting on me, and immediately the visions of heaven were opened to my view. I felt myself attracted upward, and remained for some time enwrapt in contemplation, insomuch that I knew not what was going on in the room. By and by, I felt some weight pressing upon my shoulder and the side of my head, which served to recall me to a sense of my situation, and I found that the Spirit of the Lord had actually caught me up off the floor, and that my shoulder and head were pressing against the beams. All this was witnessed by many, to their great astonishment and satisfaction, when they saw the devil thus cast out, and the power of God, and His Holy Spirit thus made manifest. As may be expected, such a scene as {84} this contributed much to make believers of those who witnessed it, and finally the greater part of them became members of the Church. [Sidenote: Effect of Publishing the Book of Mormon.] Soon after this occurrence I returned to Fayette, Seneca county. The Book of Mormon (the stick of Joseph in the hands of Ephraim,) had now been published for some time, and as the ancient prophet had predicted of it, "it was accounted as a strange thing." No small stir was created by its appearance. Great opposition and much persecution followed the believers of its authenticity. But it had now come to pass that truth had sprung out of the earth, and righteousness had looked down from heaven, so we feared not our opponents, knowing that we had both truth and righteousness on our side, that we had both the Father and the Son, because we had the doctrines of Christ, and abided in them; and therefore we continued to preach and to give information to all who were willing to hear. During the last week in May, the above-mentioned Newel Knight came to visit us at Fayette, and was baptized by David Whitmer. [Sidenote: The first Conference of the Church.] On the ninth day of June, [1] 1830, we held our first conference as an organized Church. Our numbers were about thirty, besides whom many assembled with us, who were either believers or anxious to learn. Having opened by singing and prayer, we partook together of the emblems of the body and blood of our Lord Jesus Christ. We then proceeded to confirm several who had lately been baptized, after which we called out and ordained several to the various offices {85} of the Priesthood. Much exhortation and instruction was given, and the Holy Ghost was poured out upon us in a miraculous manner--many of our number prophesied, whilst others had the heavens opened to their view, and were so overcome that we had to lay them on beds or other convenient places; among the rest was Brother Newel Knight, who had to be placed on a bed, being unable to help himself. By his own account of the transaction, he could not understand why we should lay him on the bed, as he felt no sense of weakness. He felt his heart filled with love, with glory, and pleasure unspeakable, and could discern all that was going on in the room; when all of a sudden a vision of the future burst upon him. He saw there represented the great work which through my instrumentality was yet to be accomplished. He saw heaven opened, and beheld the Lord Jesus Christ, seated at the right hand of the majesty on high, and had it made plain to his understanding that the time would come when he would be admitted into his presence to enjoy His society for ever and ever. When their bodily strength was restored to these brethren, they shouted hosannas to God and the Lamb, and rehearsed the glorious things which they had seen and felt, whilst they were yet in the spirit. [Sidenote: Effect of Spiritual Manifestations.] Such scenes as these were calculated to inspire our hearts with joy unspeakable, and fill us with awe and reverence for that Almighty Being, by whose grace we had been called to be instrumental in bringing about, for the children of men, the enjoyment of such glorious blessings as were now at this time poured out upon us. To find ourselves engaged in the very same order of things as observed by the holy Apostles of old; to realize the importance and solemnity of such proceedings; and to witness and feel with our own natural senses, the like glorious manifestations of the powers of the Priesthood, the gifts and blessings of the Holy Ghost, and the goodness and condescension of a {86} merciful God unto such as obey the everlasting Gospel of our Lord Jesus Christ, combined to create within us sensations of rapturous gratitude, and inspire us with fresh zeal and energy in the cause of truth. [Sidenote: Baptisms.] Shortly after this conference, David Whitmer baptized the following persons in Seneca lake: viz., John Poorman, John Jolly, Julia Anne Jolly, Harriet Jolly, Jerusha Smith, Katherine Smith, William Smith, Don C. Smith, Peter Rockwell, Caroline Rockwell, and Electa Rockwell. [Sidenote: Labor of the Prophet at Colesville.] Immediately after conference I returned to my own house, and from thence, accompanied by my wife, Oliver Cowdery, John Whitmer and David Whitmer, went again on a visit to Mr. Knight, of Colesville, Broome county. We found a number in the neighborhood still believing, and now anxious to be baptized. We appointed a meeting for the Sabbath, and on the afternoon of Saturday we erected a dam across a stream of water, which was convenient, for the purpose of there attending to the ordinance of baptism; but during the night a mob collected and tore down our dam, which hindered us from attending to the baptism on the Sabbath. We afterward found out that this mob had been instigated to this act of molestation by certain sectarian priests of the neighborhood, who began to consider their craft in danger, and took this plan to stop the progress of the truth; and the sequel will show how determinedly they prosecuted their opposition, as well as to how little purpose in the end. The Sabbath arrived, and we held our meeting. Oliver Cowdery preached, and others of us bore testimony to the truth of the Book of Mormon, the doctrine of repentance, baptism for the remission of sins, and laying on of hands for the gift of the Holy Ghost, etc. Amongst our audience were those who had torn down our dam, and who seemed desirous to give us trouble, but did not until after the meeting was dismissed, {87} when they immediately commenced talking to those whom they considered our friends, and tried to turn them against us and our doctrines. [Sidenote: Adventures of Emily Coburn.] Amongst the many present at this meeting, was one Emily Coburn, sister to the wife of Newel Knight. The Rev. Mr. Shearer, a divine of the Presbyterian faith, who had considered himself her pastor, came to understand that she was likely to believe our doctrine, and had, a short time previous to this meeting, come to labor with her. But having spent some time with her without being able to persuade her against us, he endeavored to have her leave her sister's house and go with him to her father's, who lived at a distance. For this purpose, he had recourse to stratagem; he told her that one of her brothers was waiting at a certain place desirous to have her go with him. He succeeded thus in getting her a little distance from the house, when seeing that her brother was not in waiting for her, she refused to go any further with him; upon which he took hold of her by the arm to force her along. But her sister was soon with them, and as the two women were too many for him to cope with, he was forced to sneak off without accomplishing his errand, after all his labor and ingenuity. Nothing daunted, however, he went to her father, representing to him some thing or other, which induced the old gentleman to give him a power of attorney, which, as soon as our meeting was over, on the above-named Sunday evening, he immediately served upon her, and carried her off to her father's residence by open violence against her will. All his labor was in vain, however, for the said Emily Coburn in a short time afterwards, was baptized and confirmed a member of the Church of Jesus Christ of Latter-day Saints. [Sidenote: Baptisms.] Early on Monday morning we were on the alert, and before our enemies were aware of our proceedings, we had repaired the dam, and the following thirteen {88} persons baptized, by Oliver Cowdery, viz., Emma Smith, Hezekiah Peck and wife, Joseph Knight, Sen., and wife, William Stringham and wife, Joseph Knight, Jun., Aaron Culver and wife, Levi Hale, Polly Knight, and Julia Stringham. [Sidenote: Mobbings.] Before the baptizing was entirely finished, the mob began again to collect, and shortly after we had retired, they amounted to about fifty men. They surrounded the house of Mr. Knight--whither we had retired--raging with anger, and apparently determined to commit violence upon us. Some asked us questions, others threatened us, so that we thought it wisdom to leave and go to the house of Newel Knight. There also they followed us, and it was only by the exercise of great prudence on our part, and reliance in our heavenly Father, that they were kept from laying violent hands upon us; and so long as they chose to stay, we were obliged to answer them various unprofitable questions, and bear with insults and threatenings without number. [Sidenote: The Prophet Arrested.] We had appointed a meeting for this evening, for the purpose of attending to the confirmation of those who had been the same morning baptized. The time appointed had arrived and our friends had nearly all collected together, when to my surprise, I was visited by a constable, and arrested by him on a warrant, on the charge of being a disorderly person, of setting the country in an uproar by preaching the Book of Mormon, etc. The constable informed me, soon after I had been arrested, that the plan of those who had got out the warrant was to get me into the hands of the mob, who were now lying in ambush for me; but that he was determined to save me from them, as he had found me to be a different sort of person from what I had been represented to him. I soon found that he had told me the truth in this matter, for not far from Mr. Knight's house, the wagon in which {89} we had set out was surrounded by a mob, who seemed only to await some signal from the constable; but to their great disappointment, he gave the horse the whip, and drove me out of their reach. [Sidenote: The Prophet Escapes the Mob.] Whilst driving in great haste one of the wagon wheels came off, which left us once more very nearly surrounded by them, as they had come on in close pursuit. However, we managed to replace the wheel and again left them behind us. He drove on to the town of South Bainbridge, Chenango county, where he lodged me for the time being in an upper room of a tavern; and in order that all might be right with himself and with me also, he slept during the night with his feet against the door, and a loaded musket by his side, whilst I occupied a bed which was in the room; he having declared that if we were interrupted unlawfully, he would fight for me, and defend me as far as it was in his power. [Sidenote: Excitement Over the Prophet's Case.] On the day following, a court was convened for the purpose of investigating those charges which had been preferred against me. A great excitement prevailed on account of the scandalous falsehoods which had been circulated, the nature of which will appear in the sequel. In the meantime, my friend, Joseph Knight, had repaired to two of his neighbors, viz., James Davidson and John Reid, Esqrs., respectable farmers, men renowned for their integrity, and well versed in the laws of their country; and retained them on my behalf during my trial. [Sidenote: The Trial.] At length the trial commenced amidst a multitude of spectators, who in general evinced a belief that I was guilty of all that had been reported concerning me, and of course were very zealous that I should be punished according to my crimes. Among many witnesses called up against me, was Mr. Josiah Stoal--of whom I have made mention as having worked for him some time--and examined to the following effect: {90} "Did not the prisoner, Joseph Smith, have a horse of you?" "Yes." "Did not he go to you and tell you that an angel had appeared unto him and authorized him to get the horse from you?" "No, he told me no such story." "Well, how had he the horse of you?" "He bought him of me as any other man would." "Have you had your pay?" "That is not your business." The question being again put, the witness replied: "I hold his note for the price of the horse, which I consider as good as the pay; for I am well acquainted with Joseph Smith, Jun., and know him to be an honest man; and if he wishes, I am ready to let him have another horse on the same terms." Mr. Jonathan Thompson was next called up and examined: "Has not the prisoner, Joseph Smith Jun., had a yoke of oxen of you?" "Yes." "Did he not obtain them of you by telling you that he had a revelation to the effect that he was to have them?" "No, he did not mention a word of the kind concerning the oxen; he purchased them the same as any other man would." [Sidenote: Daughters of Mr. Stoal as Witnesses. The Acquittal.] After a few more such attempts, the court was detained for a time, in order that two young women, daughters of Mr. Stoal, with whom I had at times kept company, might be sent for, in order, if possible, to elicit something from them which might be made a pretext against me. The young ladies arrived, and were severally examined touching my character and conduct in general, but particularly as to my behavior towards them, both in public and private; when they both bore such testimony in my favor as left my {91} enemies without a pretext on their account. Several other attempts were made to prove something against me, and even circumstances which were alleged to have taken place in Broome county, were brought forward, but these my lawyers would not admit of as testimony against me; in consequence of which my persecutors managed to detain the court until they had succeeded in obtaining a warrant from Broome county, which warrant they served upon me at the very moment that I was acquitted by this court. [Sidenote: The Prophet's Second Arrest.] The constable who served this second warrant upon me had no sooner arrested me than he began to abuse and insult me; and so unfeeling was he with me, that although I had been kept all the day in court without anything to eat since the morning, yet he hurried me off to Broome county, a distance of about fifteen miles, before he allowed me any kind of food whatever. He took me to a tavern, and gathered in a number of men, who used every means to abuse, ridicule and insult me. They spit up on me, pointed their fingers at me, saying, "Prophesy, prophesy!" and thus did they imitate those who crucified the Savior of mankind, not knowing what they did. [Sidenote: Unnecessary Severity.] We were at this time not far distant from my own house. I wished to be allowed the privilege of spending the night with my wife at home, offering any wished for security for my appearance; but this was denied me. I applied for something to eat. The constable ordered me some crusts of bread and water, which was the only food I that night received. At length we retired to bed. The constable made me lie next the wall. He then laid himself down by me and put his arm around me, and upon my moving in the least, would clench me fast, fearing that I intended to escape from him; and in this very disagreeable manner did we pass the night. [Sidenote: The Second Trial.] Next day I was brought before the magistrate's court at Colesville, Broome county, and put upon my trial. My {92} former faithful friends and lawyers were again at my side; my former persecutors were arrayed against me. Many witnesses were again called forward and examined, some of whom swore to the most palpable falsehoods, and like the false witnesses which had appeared against me the day previous, they contradicted themselves so plainly that the court would not admit their testimony. Others were called, who showed by their zeal that they were willing enough to prove something against me, but all they could do was to tell something which somebody else had told them. [Sidenote: Newel Knight vs. Lawyer Seymour.] In this frivolous and vexatious manner did they proceed for a considerable time, when, finally, Newel Knight was called up and examined by Lawyer Seymour, who had been especially sent for on this occasion. One Lawyer Burch, also, was on the side of the prosecution; but Mr. Seymour seemed to be a more zealous Presbyterian, and appeared very anxious and determined that the people should not be deluded by any one professing the power of godliness, and not "denying the power thereof." Mr. Knight was sworn, and Mr. Seymour interrogated him as follows: "Did the prisoner, Joseph Smith, Jun., cast the devil out of you?" "No, sir." "Why, have not you had the devil cast out of you?" "Yes, sir." "And had not Joe Smith some hand in its being done?" "Yes, sir." "And did not he cast him out of you?" "No, sir; it was done by the power of God, and Joseph Smith was the instrument in the hands of God, on the occasion. He commanded him to come out of me in the name of Jesus Christ." "And are you sure that it was the devil?" "Yes, sir." {93} "Did you see him after he was cast out of you?" "Yes, sir! I saw him." "Pray, what did he look like?" [Here one of my lawyers informed the witness that he need not answer the question.] The witness replied: "I believe I need not answer your last question, but I will do it, provided I be allowed to ask you one question first, and you answer me, viz., Do you, Mr. Seymour, understand the things of the spirit? "No," answered Mr. Seymour, "I do not pretend to such big things." "Well, then," replied Knight, "it would be of no use to tell you what the devil looked like, for it was a spiritual sight, and spiritually discerned; and of course you would not understand it were I to tell you of it." The lawyer dropped his head, whilst the loud laugh of the audience proclaimed his discomfiture. [Sidenote: Plea for the State.] Mr. Seymour now addressed the court, and in a long and violent harangue endeavored to blacken my character and bring me in guilty of the charges which had been brought against me. Among other things, he brought up the story of my having been a money-digger; and in this manner proceeded, hoping evidently to influence the court and the people against me. [Sidenote: Plea for the Defendant.] Mr. Davidson and Mr. Reid followed on my behalf. They held forth in true colors the nature of the prosecution, the malignancy of intention, and the apparent disposition to persecute their client, rather than to afford him justice. They took up the different arguments which had been brought by the lawyers for the prosecution, and having shown their utter futility and misapplication, then proceeded to scrutinize the evidence which had been adduced, and each, in his turn, thanked God that he had been engaged in so good a cause as that of defending a man whose character stood so well the test of such a strict investigation. In fact, these men, although not regular {94} lawyers, were upon this occasion able to put to silence their opponents, and convince the court that I was innocent. They spoke like men inspired of God, whilst those who were arrayed against me trembled under the sound of their voices, and quailed before them like criminals before a bar of justice. [2] {95} [Sidenote: Change in Sentiment.] The majority of the assembled multitude had now begun to find that nothing could be sustained against me. Even the constable who arrested me, and treated me so badly, now came and apologized to me and asked my forgiveness for his behavior towards {96} me; and so far was he changed, that he informed me that the mob were determined, if the court acquitted me, that they would have me, and rail-ride me, and tar and feather me; and further, that he was willing to favor me and lead me out in safety by a private way. [Sidenote: The Prophet Acquitted.] The court found the charges against me not sustained; I was accordingly acquitted, to the great satisfaction of my friends and vexation of my enemies, who were still determined upon molesting me. But through the instrumentality of my new friend the constable, I was enabled to escape them and make my way in safety to my wife's sister's house, where I found my wife awaiting with much anxiety the issue of those ungodly proceedings, and in company with her I arrived next day in safety at my own house. Footnotes 1. The date of this conference, in the _History of the Prophet_, published in the _Times and Seasons_ and the _Millennial Star_, as also in the History in manuscript in the custody of the Church Historian--from which the history published in those periodicals was taken--is given as the "first day of June;" but the minutes of the conference, written, as the minutes themselves state, by Oliver Cowdery, and recorded in the _Far West Record_, are dated "June 9th," 1830. It is for this reason that the date is changed in the text. These minutes also state that this conference of June 9th, was adjourned to convene again at the same place on the "26th of September, 1830." 2. In a speech made at a public gathering in Nauvoo, on the 17th of May, 1844, the above-mentioned Mr. Reid who defended the Prophet in these early prosecutions before the courts of New York, very strongly corroborates the statements of the Prophet's History with reference to those court trials and the Prophet's vindication in them. Mr. Reid never became a member of the Church, but was always the Prophet's staunch and true friend. His remarks on the occasion referred to were as follows: The first acquaintance I had with Gen. Smith was about the year 1823. He came into my neighborhood, being then about eighteen years of age, and resided there two years; during which time I became intimately acquainted with him. I do know that his character was irreproachable; that he was well known for truth and uprightness; that he moved in the first circles of the community, and he was often spoken of as a young man of intelligence and good morals, and possessing a mind susceptible of the highest intellectual attainments. I early discovered that his mind was constantly in search of truth, expressing an anxious desire to know the will of God concerning His children here below, often speaking of those things which professed Christians believe in. I have often observed to my best informed friends (those that were free from superstition and bigotry) that I thought Joseph was predestinated by his God from all eternity to be an instrument in the hands of the great Dispenser of all good, to do a great work; what it was I knew not. After living in that neighborhood about three years, enjoying the good feelings of his acquaintances, as a worthy youth, he told his particular friends that he had had a revelation from God to go to the west about eighty miles, to his father's, in which neighborhood he would find hid in the earth an old history written on golden plates, which would give great light and knowledge concerning the will of God towards His people in this generation; unfolding the destiny of all nations, kindreds and tongues; he said that he distinctly heard the voice of Him that spake. Joseph Knight, one of the fathers of your Church, a worthy man and my intimate friend, went with him. When I reflect upon our former friendship, Mr. Chairman, and upon the scenes that he (i. e. Joseph Knight) has passed through in consequence of mal-administration, mobocracy and cruelty, I feel to lift up my voice to high heaven and pray God to bless the aged veteran, and that his silver locks may go down to the grave in peace, like a shock of corn fully ripe. In a few days his friends returned with the glad news that Joseph had found the plates and had gone down to his father-in-law's for the purpose of translating them. I believe he remained there until he finished the translation. After the book was published, he came to live in the neighborhood of Father Knight's about four miles from me, and began to preach the Gospel, and many were pricked in their hearts, believed and were baptized in the name of the Lord Jesus. He soon formed a church at Colesville, his meetings were numerously attended; the eyes of all people were upon him with astonishment. O, Mr. Chairman, the world was turned up side down at once, and the devil, always ready to assist and help along in all difficulties that arise among men, personified in some of the religionists, begun to prick up his ears and jump and kick and run about like Jim Crow, calling for rotten eggs to help in the wake; you would have thought, sir, that Gog and Magog were let loose on the young man. He called upon the world's people (as they are called) but got no help; he then flew about in the sectarian churches like lightning, and they immediately came to his aid, and uniting their efforts, roared against him like the thunders of Mount Sinai. When those fiery bigots were let loose, they united in pouring the red hot vials of their wrath upon his head. The cry of a "False prophet! false prophet!" was sounded from village to village, and every foul epithet that malice and wicked ingenuity could invent was heaped upon him. Yes, sir, the same spirit that influenced the Presbyterians of Massachusetts, about one hundred and fifty years ago, in their persecution of the Quakers, when they first began to preach their doctrines in that state, was fully manifested by those religious bigots who were afraid if they let them alone their doctrines would come to nought. * * * But, Mr. Chairman, I am wandering too far from the subject. I will return to the persecutions which followed General Smith, when his cheeks blossomed with the beauty of youth, and his eyes sparked with innocence. Those bigots soon made up a false accusation against him and had him arraigned before Joseph Chamberlain, a justice of the peace, a man that was always ready to deal justice to all, and a man of great discernment of mind. The case came on about 10 o'clock A.M. I was called upon to defend the prisoner. The prosecutors employed the best counsel they could get, and ransacked the town of Bainbridge and county of Chenango for witnesses that would swear hard enough to convict the prisoner; but they entirely failed. _Yes, sir, let me say to you that not one blemish nor spot was found against his character, he come from that trial, not withstanding the mighty efforts that were made to convict him of crime by his vigilant persecutors, with his character unstained by even the appearance of guilt_. The trial closed about 12 o'clock at night. After a few moments' deliberation, the court pronounced the words "not guilty" and the prisoner was discharged. But alas! the devil, not satisfied with his defeat, stirred up a man not unlike himself, who was more fit to dwell among the fields of hell than to belong to the human family, to go to Colesville and get another writ, and take him to Broome county for another trial. They were sure they could send that boy to hell, or Texas, they did not care which; and in half an hour after he was discharged by the court, he was arrested again, and on the way to Colesville for another trial. I was again called upon by his friends to defend him against his malignant persecutors, and clear him from the false charges they had preferred against him. I made every reasonable excuse I could, as I was nearly worn down through fatigue and want of sleep; as I had been engaged in law suits for two days, and nearly the whole of two nights. But I saw the persecution was great against him; and here let me say, Mr. Chairman, singular as it may seem, while Mr. Knight was pleading with me to go, a peculiar impression or thought struck my mind, that I must go and defend him, for he was the Lord's anointed. I did not know what it meant, but thought I must go and clear the Lord's anointed. I said I would go, and started with as much faith as the Apostles had when they could remove mountains accompanied by Father Knight, who was like the old patriarchs that followed the ark of God to the city of David. * * * * * The next morning about 10 o'clock the court was organized. The prisoner was to be tried by three justices of the peace, that his departure out of the county might be made sure. Neither talents nor money were wanting to insure them success. They employed the ablest lawyer in that county, and introduced twenty or thirty witnesses before dark, but proved nothing. They then sent out runners and ransacked the hills and vales, grog shops and ditches, and gathered together a company that looked as if they had come from hell and had been whipped by the soot boy thereof; which they brought forward to testify one after the other, but with no better success than before, although they wrung and twisted into every shape, in trying to tell something that would criminate the prisoner. Nothing was proven against him whatever. Having got through with the examination of their witnesses about 2 o'clock in the morning, the case was argued about two hours. There was not one particle of testimony against the prisoner. No, sir, he came out like the three children from the fiery furnace, without the smell of fire upon his garments. The court deliberated upon the case for half an hour with closed doors, and then we were called in. The court arraigned the prisoner and said: "Mr. Smith, we have had your case under consideration, examined the testimony and find nothing to condemn you, and therefore you are discharged." They then proceeded to reprimand him severely, not because anything derogatory to his character in any shape had been proven against him by the host of witnesses that had testified during the trial, but merely to please those fiends in human shape who were engaged in the unhallowed persecution of an innocent man, sheerly on account of his religious opinions. After they had got through, I arose and said: "This court puts me in mind of a certain trial held before Felix of old, when the enemies of Paul arraigned him before the venerable judge for some alleged crime, and nothing was found in him worthy of death or of bonds. Yet to please the Jews, who were his accusers, he was left bound contrary to law; and this court has served Mr. Smith in the same way, by their unlawful and uncalled for reprimand after his discharge, to please his accusers." We got him away that night from the midst of three hundred people without his receiving any injury; but I am well aware that we were assisted by some higher power than man; for to look back on the scene, I cannot tell how we succeeded in getting him away. I take no glory to myself; it was the Lord's work and marvelous in our eyes.--_Times and Seasons_, _vol. v, pp. 549-552_. {97} Chapter X. Further Molestation at Colesville by Mobs--The Revelation Embodying the Vision of Moses. [Sidenote: Second Flight from Colesville.] After a few days I returned to Colesville, in company with Oliver Cowdery, for the purpose of confirming those whom we had been forced to leave for a time. We had scarcely arrived at Mr. Knight's, when the mob was seen collecting together to oppose us, and we considered it wisdom to leave for home, which we did, without even waiting for any refreshments. Our enemies pursued us, and it was oftentimes as much as we could do to elude them. However, we managed to get home, after having traveled all night, except a short time, during which we were forced to rest ourselves under a large tree by the wayside, sleeping and watching alternately. [Sidenote: Reflections on Persecution.] Thus were we persecuted on account of our religious faith--in a country the Constitution of which guarantees to every man the indefeasible right to worship God according to the dictates of his own conscience--and by men, too, who were professors of religion, and who were not backward to maintain the right of religious liberty for themselves, though they could thus wantonly deny it to us. For instance, Cyrus McMaster, a Presbyterian of high standing in his church, was one of the chief instigators of these persecutions; and he at one time told me personally that he considered me guilty without judge or jury. The celebrated Dr. Boyington, also a Presbyterian, was another instigator of these deeds of outrage; whilst a young man named Benton, of the same religious faith, swore out the first warrant against {98} me. I could mention many others also, but for brevity's sake, will make these suffice for the present. [Sidenote: The Strength which God Gave.] I will say, however, that amid all the trials and tribulations we had to wade through, the Lord, who well knew our infantile and delicate situation, vouchsafed for us a supply of strength, and granted us "line upon line of knowledge--here a little and there a little," of which the following was a precious morsel: _Revelation to Joseph Smith, Jun., given June, 1830._ [1] 1. _The words of God which He spake unto Moses at a time when Moses was caught up into an exceedingly high mountain,_ 2. _And he saw God face to face, and he talked with Him, and the glory of God was upon Moses; therefore Moses could endure His presence:_ 3. And God spake unto Moses, saying: Behold, I am the Lord God Almighty, and endless is my name; for I am without beginning of days or end of years; and is not this endless? 4. And, behold, thou art my son; wherefore look, and I will show thee the workmanship of mine hands; but not all, for my works are without end, and also my words, for they never cease. 5. Wherefore, no man can behold all my works, except he behold all my glory; and no man can behold all my glory, and afterwards remain in the flesh on the earth. 6. And I have a work for thee, Moses, my son; and thou art in the similitude of mine Only Begotten; and mine Only Begotten is and shall be the Savior, for He is full of grace and truth; but there is no God beside me, and all things are present with me, for I know them all. 7. And now, behold, this one thing I show unto thee, Moses, my son; for thou art in the world, and now I show it unto thee. 8. And it came to pass that Moses looked, and beheld the world upon which he was created; and Moses beheld the world and the ends thereof, and all the children of men which are, and which were created; of the same he greatly marveled and wondered. 9. And the presence of God withdrew from Moses, that His glory was not upon Moses; and Moses was left unto himself. And as he was left unto himself, he fell unto the earth. 10. And it came to pass that it was for the space of many hours before Moses did again receive his natural strength like unto man; and he said unto himself: Now, for this cause I know that man is nothing, which thing I never had supposed. {99} 11. But now mine own eyes have beheld God; but not my natural, but my spiritual eyes, for my natural eyes could not have beheld; for I should have withered and died in His presence; but His glory was upon me; and I beheld His face, for I was transfigured before Him. 12. And it came to pass that when Moses had said these words, behold, Satan came tempting him, saying: Moses, son of man, worship me. 13. And it came to pass that Moses looked upon Satan and said: Who art thou? For behold, I am a son of God, in the similitude of His Only Begotten; and where is thy glory, that I should worship thee? 14. For behold, I could not look upon God, except his glory should come upon me, and I were strengthened before Him. But I can look upon thee in the natural man. Is it not so, surely? 15. Blessed be the name of my God, for His Spirit hath not altogether withdrawn from me, or else where is thy glory, for it is darkness unto me? And I can judge between thee and God; for God said unto me: Worship God, for Him only shalt thou serve. 16. Get thee hence, Satan; deceive me not; for God said unto me: Thou art after the similitude of mine Only Begotten. 17. And He also gave me commandments when He called unto me out of the burning bush, saying: Call upon God in the name of mine Only Begotten, and worship me. 18. And again Moses said: I will not cease to call upon God, I have other things to inquire of Him: for His glory has been upon me, wherefore I can judge between Him and thee. Depart hence, Satan. 19. And now, when Moses had said these words, Satan cried with a loud voice, and rent upon the earth, and commanded, saying: I am the Only Begotten, worship me. 20. And it came to pass that Moses began to fear exceedingly; and as he began to fear, he saw the bitterness of hell. Nevertheless, calling upon God, he received strength, and he commanded, saying: Depart from me, Satan, for this one God only will I worship, which is the God of glory. 21. And now Satan began to tremble, and the earth shook; and Moses received strength, and called upon God, saying: In the name of the Only Begotten, depart hence, Satan. 22. And it came to pass that Satan cried with a loud voice, with weeping and wailing and gnashing of teeth; and he departed hence, even from the presence of Moses, that he beheld him not. 23. And now of this thing Moses bore record; but because of wickedness it is not had among the children of men. 24. And it came to pass that when Satan had departed from the presence of Moses, that Moses lifted up his eyes unto heaven, being filled {100} with the Holy Ghost, which beareth record of the Father and the Son; 25. And calling upon the name of God, he beheld His glory again, for it was upon him; and he heard a voice, saying: Blessed art thou, Moses, for I, the Almighty, have chosen thee, and thou shalt be made stronger than many waters; for they shall obey thy command as if thou wert God. 26. And lo, I am with thee, even unto the end of thy days; for thou shalt deliver my people from bondage, even Israel my chosen. 27. And it came to pass, as the voice was still speaking, Moses cast his eyes and beheld the earth, yea, even all of it; and there was not a particle of it which he did not behold, discerning it by the Spirit of God. 28. And he beheld also the inhabitants thereof, and there was not a soul which he beheld not; and he discerned them by the Spirit of God; and their numbers were great, even numberless as the sand upon the sea shore. 29. And he beheld many lands; and each land was called earth, and there were inhabitants on the face thereof. 30. And it came to pass that Moses called upon God, saying: Tell me, I pray thee, why these things are so, and by what thou madest them? 31. And behold, the glory of the Lord was upon Moses, so that Moses stood in the presence of God, and talked with Him face to face. And the Lord God said unto Moses: For mine own purpose have I made these things. Here is wisdom and it remaineth in me. 32. And by the word of my power, have I created them, which is mine Only Begotten Son, who is full of grace and truth. 33. And worlds without number have I created; and I also created them for mine own purpose; and by the Son I created them, which is mine Only Begotten. 34. And the first man of all men have I called Adam, which is many. 35. But only an account of this earth, and the inhabitants thereof, give I unto you. For behold, there are many worlds that have passed away by the word of my power. And there are many that now stand, and innumerable are they unto man; but all things are numbered unto me, for they are mine and I know them. 36. And it came to pass that Moses spake unto the Lord saying: Be merciful unto Thy servant, O God, and tell me concerning this earth and the inhabitants thereof, and also the heavens, and then Thy servant will be content. 37. And the Lord God spake unto Moses, saying: The heavens, they are many, and they cannot be numbered unto man, but they are numbered unto me, for they are mine. 38. And as one earth shall pass away, and the heavens thereof, even so shall another come; and there is no end to my works, neither to my words. {101} 39. For behold, this is my work and my glory--to bring to pass the immortality and eternal life of man. 40. And now, Moses, my son, I will speak unto thee concerning this earth upon which thou standest; and thou shalt write the things which I shall speak. 41. And in a day when the children of men shall esteem my words as naught and take many of them from the book which thou shalt write, behold, I will raise up another like unto thee; and they shall be had again among the children of men--among as many as shall believe. 42. These words were spoken unto Moses in the mount, the name of which shall not be known among the children of men. And now they are spoken unto you. Show them not unto any except them that believe. Even so. Amen. Meantime, and notwithstanding all the rage of our enemies, we had much consolation, and many things occurred to strengthen our faith and cheer our hearts. [Sidenote: Encouragement From Inspired Dreams.] After our departure from Colesville, after the trial, the Church there were very anxious, as might be expected, concerning our again visiting them, during which time Sister Knight, wife of Newel Knight, had a dream, which enabled her to say that we would visit them that day, which really came to pass, for a few hours afterwards we arrived; and thus was our faith much strengthened concerning dreams and visions in the last days, foretold by the ancient Prophet Joel; and although we this time were forced to seek safety from our enemies by flight, yet did we feel confident that eventually we should come off victorious, if we only continued faithful to Him who had called us forth from darkness into the marvelous light of the everlasting Gospel of our Lord Jesus Christ. Shortly after our return home, we received the following commandments: _Revelation to Joseph Smith, Jun., and Oliver Cowdery, given at Harmony, Pennsylvania, July, 1830._ [2] 1. Behold thou wast called and chosen to write the Book of Mormon, and to my ministry; and I have lifted thee up out of thy afflictions, and have {102} counseled thee, that thou hast been delivered from all thine enemies, and thou hast been delivered from the powers of Satan and from darkness! 2. Nevertheless, thou art not excusable in thy transgressions; nevertheless, go thy way and sin no more. 3. Magnify thine office; and after thou hast sowed thy fields and secured them, go speedily unto the church which is in Colesville, Fayette, and Manchester, and they shall support thee; and I will bless them both spiritually and temporally; 4. But if they receive thee not, I will send upon them a cursing instead of a blessing. 5. And thou shalt continue in calling upon God in my name, and writing the things which shall be given thee by the Comforter, and expounding all Scriptures unto the Church; 6. And it shall be given thee in the very moment what thou shalt speak and write, and they shall hear it, or I will send unto them a cursing instead of a blessing. 7. For thou shalt devote all thy service in Zion; and in this thou shalt have strength. 8. Be patient in afflictions, for thou shalt have many; but endure them, for, lo, I am with thee, even unto the end of thy days. 9. And in temporal labors thou shalt not have strength, for this is not thy calling. Attend to thy calling and thou shalt have wherewith to magnify thine office, and to expound all Scriptures, and continue in laying on of the hands and confirming the Churches. 10. And thy brother Oliver shall continue in bearing my name before the world, and also to the Church. And he shall not suppose that he can say enough in my cause; and lo, I am with him to the end. 11. In me he shall have glory, and not of himself; whether in weakness or in strength, whether in bonds or free, 12. And at all times, and in all places, he shall open his mouth and declare my Gospel as with the voice of a trump, both day and night. And I will give unto him strength such as is not known among men. 13. Require not miracles, except I shall command you, except casting out devils, healing the sick, and against poisonous serpents, and against deadly poisons; 14. And these things ye shall not do, except it be required of you by them who desire it, that the scriptures might be fulfilled; for ye shall do according to that which is written. 15. And in whatsoever place ye shall enter, and they receive you not in my name, ye shall leave a cursing instead of a blessing, by casting off the dust of your feet against them as a testimony, and cleansing your feet by the wayside. {103} 16. And it shall come to pass, that whosoever shall lay their hands upon you by violence, ye shall command to be smitten in my name; and, behold, I will smite them according to your words, in mine own due time. 17. And whosoever shall go to law with thee shall be cursed by the law. 18. And thou shalt take no purse nor scrip, neither staves, neither two coats, for the Church shall give unto thee in the very hour what thou needest for food and for raiment, and for shoes and for money, and for scrip; 19. For thou art called to prune my vineyard with a mighty pruning, yea, even for the last time. Yea, and also all those whom thou hast ordained, and they shall do even according to this pattern. Amen. _Revelation given at Harmony, Pennsylvania, July, 1830._ [3] 1. Hearken unto the voice of the Lord your God, while I speak unto you, Emma Smith, my daughter, for verily I say unto you, all those who receive my gospel are sons and daughters in my kingdom. 2. A revelation I give unto you concerning my will, and if thou art faithful and walk in the paths of virtue before me, I will preserve thy life, and thou shalt receive an inheritance in Zion. 3. Behold, thy sins are forgiven thee, and thou art an elect lady, whom I have called. 4. Murmur not because of the things which thou hast not seen, for they are withheld from thee and from the world, which is wisdom in me in a time to come. 5. And the office of thy calling shall be for a comfort unto my servant, Joseph Smith, Jun., thy husband, in his afflictions with consoling words, in the spirit of meekness. 6. And thou shalt go with him at the time of his going, and be unto him for a scribe, while there is no one to be a scribe for him, that I may send my servant, Oliver Cowdery, whithersoever I will. 7. And thou shalt be ordained under his hand to expound scripture, and to exhort the Church, according as it shall be given thee by my Spirit; 8. For he shall lay his hands upon thee, and thou shalt receive the Holy Ghost, and thy time shall be given to writing, and to learning much. 9. And thou needest not fear, for thy husband shall support thee in the Church; for unto them is his calling, that all things might be revealed unto them, whatsoever I will, according to their faith. 10. And verily I say unto thee, that thou shalt lay aside the things of this world, and seek for the things of a better. {104} 11. And it shall be given thee, also, to make a selection of sacred hymns, as it shall be given thee, which is pleasing unto me, to be had in my Church: 12. For my soul delighteth in the song of the heart, yea, the song of the righteous is a prayer unto me, and it shall be answered with a blessing upon their heads. 13. Wherefore lift up thy heart and rejoice, and cleave unto the covenants which thou hast made. 14. Continue in the spirit of meekness, and beware of pride. Let thy soul delight in thy husband, and the glory which shall come upon him. 15. Keep my commandments continually, and a crown of righteousness thou shalt receive. And except thou do this, where I am you cannot come. 16. And verily, verily, I say unto you, that this is my voice unto all. Amen. _Revelation to Joseph Smith, Jun., Oliver Cowdery, and John Whitmer, given at Harmony, Pennsylvania, July, 1830._ [4] 1. Behold, I say unto you, that you shall let your time be devoted to the studying of the Scriptures, and to preaching, and to confirming the Church at Colesville, and to performing your labors on the land, such as is required, until after you shall go to the west to hold the next conference; and then it shall be made known what you shall do. 2. And all things shall be done by common consent in the Church, by much prayer and faith, for all things you shall receive by faith. Amen. [Sidenote: Compilation of Revelations.] Shortly after we had received the above revelations, Oliver Cowdery returned to Mr. Peter Whitmer's, Sen., and I began to arrange and copy the revelations, which we had received from time to time; in which I was assisted by John Whitmer, who now resided with me. [Sidenote: Cowdery's Error.] Whilst thus employed in the work appointed me by my Heavenly Father, I received a letter from Oliver Cowdery, the contents of which gave me both sorrow and uneasiness. Not having that letter now in my possession, I cannot of course give it here in full, but merely an extract of the most prominent parts, which I can yet, and expect long to, remember. {105} He wrote to inform me that he had discovered an error in one of the commandments--Book of Doctrine and Covenants: "And truly manifest by their works that they have received of the Spirit of Christ unto a remission of their sins." [5] The above quotation, he said, was erroneous, and added: "I command you in the name of God to erase those words, that no priestcraft be amongst us!" I immediately wrote to him in reply, in which I asked him by what authority he took upon him to command me to alter or erase, to add to or diminish from, a revelation or commandment from Almighty God. [Sidenote: The Prophet's Correction of the Error.] A few days afterwards I visited him and Mr. Whitmer's family, when I found the family in general of his opinion concerning the words above quoted, and it was not without both labor and perseverance that I could prevail with any of them to reason calmly on the subject. However, Christian Whitmer at length became convinced that the sentence was reasonable, and according to Scripture; and finally, with his assistance, I succeeded in bringing, not only the Whitmer family, but also Oliver Cowdery to acknowledge that they had been in error, and that the sentence in dispute was in accordance with the rest of the commandment. And thus was this error rooted out, which having its rise in presumption and rash judgment, was the more particularly calculated (when once fairly understood) to teach each and all of us the necessity of humility and meekness before the Lord, that He might teach us of His ways, that we might walk in His paths, and live by every word that proceedeth forth from His mouth. Footnotes 1. Pearl of Great Price. 2. Doctrine and Covenants, sec. 24. 3. Doctrine and Covenants, sec. 25. 4. Doctrine and Covenants, sec. 26. 5. Part of paragraph 37, sec. 20, Doctrine and Covenants. {106} Chapter XI. Further Light Respecting the Sacrament--The Prophet's Removal to Fayette. [Sidenote: Instructions on the Sacrament.] Early in the month of August Newel Knight and his wife paid us a visit at my place in Harmony, Pennsylvania; and as neither his wife nor mine had been as yet confirmed, it was proposed that we should confirm them, and partake together of the Sacrament, before he and his wife should leave us. In order to prepare for this I set out to procure some wine for the occasion, but had gone only a short distance when I was met by a heavenly messenger, and received the following revelation, the first four paragraphs of which were written at this time, and the remainder in the September following: _Revelation given at Harmony, Pennsylvania, August, 1830._ [1] 1. Listen to the voice of Jesus Christ, your Lord, your God, and your Redeemer, whose word is quick and powerful. 2. For, behold, I say unto you, that it mattereth not what ye shall eat, or what ye shall drink, when ye partake of the Sacrament, if it so be that ye do it with an eye single to my glory; remembering unto the Father my body which was laid down for you, and my blood which was shed for the remission of your sins: 3. Wherefore, a commandment I give unto you, that you shall not purchase wine, neither strong drink of your enemies: 4. Wherefore, you shall partake of none except it is made new among you; yea, in this my Father's kingdom which shall be built up on the earth. {107} 5. Behold, this is wisdom in me: wherefore, marvel not, for the hour cometh that I will drink of the fruit of the vine with you on the earth, and with Moroni, whom I have sent unto you to reveal the Book of Mormon, containing the fulness of my everlasting Gospel, to whom I have committed the keys of the record of the stick of Ephraim: 6. And also with Elias, to whom I have committed the keys of bringing to pass the restoration of all things, spoken by the mouth of all the holy prophets since the world began, concerning the last days: 7. And also John the son of Zacharias, which Zacharias he (Elias) visited and gave promise that he should have a son, and his name should be John, and he should be filled with the spirit of Elias; 8. Which John I have sent unto you, my servant Joseph Smith, Jun., and Oliver Cowdery, to ordain you unto the first Priesthood which you have received, that you might be called and ordained even as Aaron: 9. And also Elijah, unto whom I have committed the keys of the power of turning the hearts of the fathers to the children, and the hearts of the children to the fathers, that the whole earth may not be smitten with a curse: 10. And also with Joseph, and Jacob, and Isaac, and Abraham, your fathers, by whom the promises remain; 11. And also with Michael, or Adam, the father of all, the prince of all, the ancient of days. 12. And also with Peter, and James, and John, whom I have sent unto you, by whom I have ordained you and confirmed you to be apostles, and especial witnesses of my name, and bear the keys of your ministry and of the same things which I revealed unto them: 13. Unto whom I have committed the keys of my kingdom, and a dispensation of the Gospel for the last times; and for the fulness of times, in the which I will gather together in one all things, both which are in heaven, and which are on earth: 14. And also with all those whom my Father hath given me out of the world: 15. Wherefore, lift up your heart and rejoice, and gird up your loins, and take upon you my whole armor, that ye may be able to withstand the evil day, having done all, that ye may be able to stand. 16. Stand, therefore, having your loins girt about with truth, having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace, which I have sent mine angels to commit unto you. 17. Taking the shield of faith wherewith ye shall be able to quench all the fiery darts of the wicked: 18. And take the helmet of salvation, and the sword of my Spirit, which I will pour out upon you, and my word which I reveal unto you {108} and be agreed as touching all things whatsoever ye ask of me, and be faithful until I come, and ye shall be caught up, that where I am ye shall be also. Amen. [Sidenote: A Confirmation Meeting.] In obedience to the above commandment, we prepared some wine of our own making, and held our meeting, consisting only of five, viz., Newel Knight and his wife, myself and my wife, and John Whitmer. We partook together of the Sacrament, after which we confirmed these two sisters into the Church, and spent the evening in a glorious manner. The Spirit of the Lord was poured out upon us, we praised the Lord God, and rejoiced exceedingly. [Sidenote: The Prophet's Father-in-law Embittered.] About this time a spirit of persecution began again to manifest itself against us in the neighborhood where I now resided, which was commenced by a man of the Methodist persuasion, who professed to be a minister of God. This man had learned that my father-in-law and his family had promised us protection, and were friendly, and inquiring into the work; and knowing that if he could get him turned against me, my friends in that place would be but few, he visited my father-in-law, and told him falsehoods concerning me of the most shameful nature, which turned the old gentleman and his family so much against us, that they would no longer promise us protection nor believe our doctrines. [2] [Sidenote: The Eyes of Enemies Blinded Through Faith.] Towards the latter end of August, in company with John and David Whitmer, and my brother Hyrum Smith, I visited the Church at Colesville, New York. Well knowing the determined hostility of our enemies in that quarter, and also knowing that it was our duty to visit the Church, we had called upon our Heavenly Father, in mighty {109} prayer, that He would grant us an opportunity of meeting with them, that he would blind the eyes of our enemies, so that they would not know us, and that we might on this occasion return unmolested. Our prayers were not in vain, for when within a little distance of Mr. Knight's place, we encountered a large company at work upon the public road, amongst whom were several of our most bitter enemies. They looked earnestly at us, but not knowing us, we passed on without interruption. That evening we assembled the Church, and confirmed them, partook of the Sacrament, and held a happy meeting, having much reason to rejoice in the God of our salvation, and sing hosannas to His holy name. Next morning we set out on our return home, and although our enemies had offered a reward of five dollars to any one who would give them information of our arrival, yet did we get out of the neighborhood, without the least annoyance, and arrived home in safety. Some few days afterwards, however, Newel Knight came to my place, and from him we learned that, very shortly after our departure, the mob came to know of our having been there, when they immediately collected together, and threatened the brethren, and very much annoyed them during all that day. [Sidenote: The Prophet Finds an Asylum in Fayette.] Meantime, Brother Knight had come with his wagon, prepared to move my family to Fayette, New York. Mr. Whitmer, having heard of the persecutions against us at Harmony, Pennsylvania, had invited us to go and live with him; and during the last week in August we arrived at Fayette, amidst the congratulations of our brethren and friends. [Sidenote: Spurious Revelations Through Hiram Page.] To our great grief, however, we soon found that Satan had been lying in wait to deceive, and seeking whom he might devour. Brother Hiram Page had in his possession a certain stone, by which he had obtained certain "revelations" concerning the upbuilding of Zion, the order of the {110} Church, etc., all of which were entirely at variance with the order of God's house, as laid down in the New Testament, as well as in our late revelations. As a conference meeting had been appointed for the 26th [3] day of September, I thought it wisdom not to do much more than to converse with the brethren on the subject, until the conference should meet. Finding, however, that many, especially the Whitmer family and Oliver Cowdery, were believing much in the things set forth by this stone, we thought best to inquire of the Lord concerning so important a matter; and before conference convened, we received the following: _Revelation to Oliver Cowdery, given at Fayette, New York, September, 1830._ [4] 1. Behold, I say unto thee, Oliver, that it shall be given unto thee, that thou shalt be heard by the Church in all things whatsoever thou shalt teach them by the Comforter, concerning the revelations and commandments which I have given. 2. But, behold, verily, verily, I say unto thee, no one shall be appointed to receive commandments and revelations in this Church, excepting my servant Joseph Smith, Jun., for he receiveth them even as Moses. 3. And thou shalt be obedient unto the things which I shall give unto {111} him, even as Aaron, to declare faithfully the commandments and the revelations, with power and authority unto the Church. 4. And if thou art led at any time by the comforter to speak or teach or at all times by the way of commandment unto the Church, thou mayest do it. 5. But thou shalt not write by way of commandment, but by wisdom: 6. And thou shalt not command him who is at thy head, and at the head of the church, 7. For I have given him the keys of the mysteries, and the revelations which are sealed, until I shall appoint unto them another in his stead. 8. And now, behold, I my unto you, that you shall go unto the Lamanites and preach my gospel unto them; and inasmuch as they receive thy teachings, thou shalt cause my Church to be established among them; and thou shalt have revelations, but write them not by way of commandment. 9. And now, behold, I say unto you, that it is not revealed, and no man knoweth, where the city of Zion shall be built, but it shall be given hereafter. Behold, I say unto you, that it shall be on the borders by the Lamanites. 10. Thou shalt not leave this place until after the conference, and my servant Joseph shall be appointed to preside over the conference by the voice of it, and what he saith to thee thou shalt tell. 11. And again, thou shalt take thy brother, Hiram Page, between him and thee alone, and tell him that those things which he hath written from that stone, are not of me, and that Satan deceiveth him; 12. For, behold, these things have not been appointed unto him, neither shall anything be appointed unto any of this Church contrary to the church covenants. 13. For all things must be done in order, and by common consent in the Church, by the prayer of faith. 14. And thou shalt assist to settle all these things according to the covenants of the Church before thou shalt take thy journey among the Lamanites. 15. And it shall be given thee from the time thou shalt go, until the time thou shalt return, what thou shalt do. 16. And thou must open thy mouth at all times declaring my gospel with the sound of rejoicing. Amen. _Revelation, given in the presence of Six Elders, in Fayette, New York, September, 1830._ [5] 1. Listen to the voice of Jesus Christ, your Redeemer, the Great I AM, whose arm of mercy hath atoned for your sins; {112} 2. Who will gather His people even as a hen gathereth her chickens under her wings, even as many as will hearken to my voice and humble themselves before me, and call upon me in mighty prayer. 3. Behold, verily, verily, I say unto you, that at this time your sins are forgiven you, therefore ye receive these things; but remember to sin no more, lest perils shall come upon you. 4. Verily, I say unto you, that ye are chosen out of the world to declare my Gospel with the sound of rejoicing, as with the voice of a trump. 5. Lift up your hearts and be glad, for I am in your midst, and am your advocate with the Father; and it is His good will to give you the kingdom; 6. And as it is written, Whatsoever ye shall ask in faith, being united in prayer according to my command, ye shall receive; 7. And ye are called to bring to pass the gathering of mine elect; for mine elect hear my voice and harden not their hearts; 8. Wherefore the decree hath gone forth from the Father, that they shall be gathered in unto one place upon the face of this land, to prepare their hearts and be prepared in all things against the day when tribulation and desolation are sent forth upon the wicked; 9. For the hour is nigh, and the day soon at hand, when the earth is ripe; and all the proud, and they that do wickedly, shall be as stubble, and I will burn them up, saith the Lord of Hosts, that wickedness shall not be upon the earth; 10. For the hour is nigh, and that which was spoken by mine apostles must be fulfilled; for as they spoke, so shall it come to pass; 11. For I will reveal myself from heaven with power and great glory, with all the hosts thereof, and dwell in righteousness with men on earth a thousand years, and the wicked shall not stand. 12. And again, verily, verily, I say unto you, and it hath gone forth in a firm decree, by the will of the Father, that mine apostles, the Twelve which were with me in my ministry at Jerusalem, shall stand at my right hand at the day of my coming in a pillar of fire, being clothed with robes of righteousness, with crowns upon their heads, in glory even as I am, to judge the whole house of Israel, even as many as have loved me and kept my commandments, and none else; 13. For a trump shall sound both long and loud, even as upon Mount Sinai, and all the earth shall quake, and they shall come forth--yea, even the dead which died in me, to receive a crown of righteousness, and to be clothed upon, even as I am, to be with me, that we may be one. 14. But, behold, I say unto you, that before this great day shall come, the sun shall be darkened, and the moon shall be turned into blood, and the stars shall fall from heaven, and there shall be greater signs in heaven above, and in the earth beneath; {113} 15. And there shall be weeping and wailing among the hosts of men; 16. And there shall be a great hailstorm sent forth to destroy the crops of the earth; 17. And it shall come to pass because of the wickedness of the world, that I will take vengeance upon the wicked, for they will not repent: for the cup of mine indignation is full; for behold, my blood shall not cleanse them if they hear me not. 18. Wherefore, I the Lord God will send forth flies upon the face of the earth, which will take hold of the inhabitants thereof, and shall eat their flesh, and shall cause maggots to come in upon them; 19. And their tongues shall be staid that they shall not utter against me; and their flesh shall fall from off their bones, and their eyes from their sockets: 20. And it shall come to pass that the beasts of the forest, and the fowls of the air shall devour them up. 21. And the great and abominable church, which is the whore of all the earth, shall be cast down by devouring fire, according as it is spoken by the mouth of Ezekiel the prophet, who spoke of these things, which have not come to pass, but surely must, as I live, for abominations shall not reign. 22. And again, verily, verily, I say unto you that when the thousand years are ended, and men again begin to deny their God, then will I spare the earth but for a little season; 23. And the end shall come, and the heaven and the earth shall be consumed and pass away, and there shall be a new heaven and a new earth, 24. For all old things shall pass away, and all things shall become new, even the heaven and the earth, and all the fullness thereof, both men and beasts, the fowls of the air, and the fishes of the sea; 25. And not one hair, neither mote, shall be lost, for it is the workmanship of mine hand. 26. But, behold, verily I say unto you, before the earth shall pass away, Michael, mine archangel, shall sound his trump, and then shall all the dead awake, for their graves shall be opened, and they shall come forth; yea, even all. 27. And the righteous shall be gathered on my right hand unto eternal life; and the wicked on my left hand will I be ashamed to own before the Father; 28. Wherefore I will say unto them--Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. 29. And now behold, I say unto you, never at any time have I declared from mine own mouth that they should return, for where I am they cannot come, for they have no power. {114} 30. But remember that all my judgments are not given unto men: and as the words have gone forth out of my mouth, even so shall they be fulfilled, that the first shall be last, and that the last shall be first in all things whatsoever I have created by the word of my power, which is the power of my spirit. 31. For by the power of my spirit created I them; yea, all things both spiritual and temporal-- 32. Firstly spiritual, secondly temporal, which is the beginning of my work; and again, first temporal, and secondly spiritual, which is the last of my work-- 33. Speaking unto you that you may naturally understand; but unto myself my works have no end, neither beginning; but it is given unto you that ye may understand, because ye have asked it of me and are agreed. 34. Wherefore, verily I say unto you, that all things unto me are spiritual, and not at any time have I given unto you a law which was temporal; neither any man, nor the children of men; neither Adam, your father, whom I created. 35. Behold, I gave unto him that he should be an agent unto himself; and I gave unto him commandment, but no temporal commandment gave I unto him, for my commandments are spiritual; they are not natural nor temporal, neither carnal nor sensual. 36. And it came to pass that Adam, being tempted of the devil (for, behold, the devil was before Adam, for he rebelled against me, saying, Give me thine honor, which is my power; and also a third part of the hosts of heaven turned he away from me because of their agency; 37. And they were thrust down, and then came the devil and his angels; 38. And, behold, there is a place prepared for them from the beginning, which place is hell: 39. And it must needs be that the devil should tempt the children of men, or they could not be agents unto themselves; for if they never should have bitter, they could not know the sweet.) 40. Wherefore, it came to pass that the devil tempted Adam, and he partook of the forbidden fruit, and transgressed the commandment, wherein he became subject to the will of the devil, because he yielded unto temptation. 41. Wherefore I the Lord God caused that he should be cast out from the Garden of Eden, from my presence, because of his transgression, wherein he became spiritually dead, which is the first death, even that same death, which is the last death, which is spiritual, which shall be pronounced upon the wicked when I shall say--Depart, ye cursed. 42. But, behold, I say unto you, that I the Lord God gave unto Adam {115} and unto his seed that they should not die as to the temporal death, until I the Lord God should send forth angels to declare unto them repentance and redemption, through faith on the name of mine Only Begotten Son. 43. And thus did I, the Lord God, appoint unto man the days of his probation; that by his natural death he might be raised in immortality unto eternal life, even as many as would believe; 44. And they that believe not unto eternal damnation, for they cannot be redeemed from their spiritual fall, because they repent not; 45. For they love darkness rather than light, and their deeds are evil, and they receive their wages of whom they list to obey. 46. But, behold, I say unto you, that little children are redeemed from the foundation of the world through mine Only Begotten: 47. Wherefore, they cannot sin, for power is not given unto Satan to tempt little children, until they begin to become accountable before me; 48. For it is given unto them even as I will, according to mine own pleasure, that great things may be required at the hand of their fathers. 49. And, again, I say unto you, that whoso having knowledge, have I not commanded to repent? 50. And he that hath no understanding, it remaineth in me to do according as it is written. And now I declare no more unto you at this time. Amen. [Sidenote: The Conference of September 26th.] At length our conference assembled. The subject of the stone previously mentioned was discussed, and after considerable investigation, Brother Page, as well as the whole Church who were present, renounced the said stone, and all things connected therewith, much to our mutual satisfaction and happiness. We now partook of the Sacrament, confirmed and ordained many, and attended to a great variety of Church business on the first and the two following days of the conference, during which time we had much of the power of God manifested amongst us; the Holy Ghost came upon us, and filled us with joy unspeakable; and peace, and faith, and hope, and charity abounded in our midst. Before we separated we received the following: {116} _Revelation to David Whitmer, Peter Whitmer, Jun., and John Whitmer, given September, 1830._ [6] 1. Behold, I say unto you, David, that you have feared man and have not relied on me for strength as you ought. 2. But your mind has been on the things of the earth more than on the things of me, your Maker, and the ministry whereunto you have been called; and you have not given heed unto my Spirit, and to those who were set over you, but have been persuaded by those whom I have not commanded: 3. Wherefore, you are left to inquire for yourself, at my hand, and ponder upon the things which you have received. 4. And your home shall be at your father's house until I give unto you further commandments. And you shall attend to the ministry in the Church, and before the world, and in the regions round about. Amen. 5. Behold, I say unto you Peter, that you shall take your journey with your brother Oliver, for the time has come that it is expedient in me that you shall open your mouth to declare my Gospel; therefore, fear not, but give heed unto the words and advice of your brother, which he shall give you. 6. And be you afflicted in all his afflictions, ever lifting up your heart unto me in prayer, and faith, for his and your deliverance: for I have given unto him power to build up my Church among the Lamanites: 7. And none have I appointed to be his counselor over him in the Church concerning Church matters, except it is his brother, Joseph Smith, Jun. 8. Wherefore, give heed unto these things and be diligent in keeping my commandments, and you shall be blessed unto eternal life. Amen. 9. Behold, I say unto you, my servant John, that thou shalt commence from this time forth to proclaim my Gospel, as with the voice of a trump. 10. And your labor shall be at your brother Philip Burroughs', and in that region round about; yea, wherever you can be heard, until I command you to go from hence. 11. And your whole labor shall be in Zion, with all your soul, from henceforth; yea, you shall ever open your mouth in my cause, not fearing what man can do, for I am with you. Amen. _Revelation to Thomas B. Marsh, Given September, 1830._ [7] 1. Thomas, my son, blessed are you because of your faith in my work. 2. Behold, you have had many afflictions because of your family: {117} nevertheless, I will bless you and your family; yea, your little ones; and the day cometh that they will believe and know the truth and be one with you in my Church. 3. Lift up your heart and rejoice, for the hour of your mission is come: and your tongue shall be loosed; and you shall declare glad tidings of great joy unto this generation. 4. You shall declare the things which have been revealed to my servant, Joseph Smith, Jun., You shall begin to preach from this time forth; yea, to reap in the field which is white already to be burned: 5. Therefore, thrust in your sickle with all your soul, and your sins are forgiven you, and you shall be laden with sheaves upon your back, for the laborer is worthy of his hire. Wherefore, your family shall live. 6. Behold, verily I say unto you, go from them only for a little time, and declare my word, and I will prepare a place for them; 7. Yea, I will open the hearts of the people, and they will receive you. And I will establish a church by your hand; 8. And you shall strengthen them and prepare them against the time when they shall be gathered. 9. Be patient in afflictions, revile not against those that revile. Govern your house in meekness, and be steadfast. 10. Behold, I say unto you that you shall be a physician unto the Church, but not unto the world, for they will not receive you. 11. Go your way withersoever I will, and it shall be given you by the Comforter what you shall do, and whither you shall go. 12. Pray always lest you enter into temptation, and lose your reward. 13. Be faithful unto the end, and lo, I am with you. These words are not of man, nor of men, but of me, even Jesus Christ, your Redeemer, by the will of the Father. Amen. [8] {118} [Sidenote: Satisfactory Results of the Conference.] During this conference, which continued three days, the utmost harmony prevailed, and all things were settled satisfactorily to all present, and a desire was manifested by all the Saints to go forward and labor with all their powers to spread the great and glorious principles of truth, which had been revealed by our Heavenly Father. A number were baptized during the conference, and the word of the Lord spread and prevailed. [Sidenote: Mission to the Lamanites.] At this time a great desire was manifested by several of the Elders respecting the remnants of the house of Joseph, the Lamanites, residing in the west--knowing [9] that the purposes of God were great respecting that people, and hoping that the time had come when the promises of the Almighty in regard to them were about to be accomplished, and that they would receive the Gospel, and enjoy its blessings. The desire being so great, it was agreed that we should inquire of the Lord respecting the propriety of sending some of the Elders [10] among them, which we accordingly did, and received the following: _Revelation to Parley P. Pratt and Ziba Peterson, given October, 1830._ [11] 1. And now concerning my servant Parley P. Pratt, [12] behold I say {119} unto him that as I live, I will that he shall declare my Gospel and learn of me and be meek and lowly of heart; 2. And that which I have appointed unto him is, that he shall go with my servants Older Cowdery and Peter Whitmer, Jun., into the wilderness among the Lamanites. 3. And Ziba Peterson, also, shall go with them, and I myself will go with them and be in their midst; and I am their advocate with the Father, and nothing shall prevail against them. {120} 4. And they shall give heed to that which is written and pretend to no other revelation, and they shall pray always that I may unfold the same to their understanding; 5. And they shall give heed unto these words and trifle not, and I will bless them. Amen. [Sidenote: Departure of the Lamanite Mission. Arrival at Kirtland.] Immediately on receiving this revelation, preparations were made for the journey of the brethren therein designated, to the borders of the Lamanites, and a copy of the revelation was given them. They bade adieu to their brethren and friends, and commenced their journey, preaching by the way, and leaving a sealing testimony behind them, lifting up their voice like a trump in the different villages through which they passed. [13] They continued their journey until they came to Kirtland, Ohio, where they tarried some time, there being quite a number in that place and vicinity who believed their testimony, and came forward and obeyed the Gospel. Among the number was Mr. Sidney Rigdon, [14] and a large portion of the church over which he presided. {121} [Sidenote: Previous Relations of Pratt and Rigdon.] Previous to this, Elder Parley P. Pratt had been a preacher in the same church with Mr. Rigdon, and resided in the town of Amherst, Loraine county, in Ohio, and had been sent into the state of New York on a mission, where he became {122} acquainted with the circumstances of the coming forth of the Book of Mormon, and was introduced to Joseph Smith, Jun., and other members of the Church. The belief that there were many in the church with which he had formerly been united, who were honest seekers after truth, induced Elder Pratt; while on his journey to the west, to call upon his friends, and make known the great things which the Lord had brought to pass. [Sidenote: Presentation of the Book of Mormon to Sidney Rigdon.] The first house at which they called in the vicinity of Kirtland, was Mr. Rigdon's, and after the usual salutations, they presented him with the Book of Mormon, stating that it was a revelation from God. This being the first time he had ever heard of, or seen, the Book of Mormon, [15] he felt very much {123} surprised at the assertion, and replied that he had the Bible which he believed was a revelation from God, and with which he pretended to have some acquaintance; but with respect of the book they had presented him, he must say {124} that he had considerable doubt. Upon this, they expressed a desire to investigate the subject, and argue the matter. But he replied, "No, young gentleman, you must not argue with me on the subject; but I will read your book, and see what claims it has upon my faith, and will endeavor to ascertain whether it be a revelation from God or not." [Sidenote: Public Ministry at Mentor.] After some further conversation they expressed a desire to lay the subject before the people, and requested the privilege of preaching in Mr. Rigdon's chapel, to which he readily consented. The appointment was accordingly published, and a large and respectable congregation assembled. Oliver Cowdery and Parley P. Pratt severally addressed the meeting. At the conclusion, Mr. Rigdon arose, and stated to the congregation that the information they had that evening received was of an extraordinary character, and certainly demanded their most serious consideration; and as the Apostle advised his brethren to "prove all things, and hold fast that which is good," so he would exhort his brethren to do likewise, and give the matter a careful investigation, and not turn against it without being fully convinced of its being an imposition, lest they should, possibly, resist the truth. [Sidenote: The Work Opened at Kirtland.] A few miles from Mr. Rigdon's home in Mentor, at the town of Kirtland, where a number of the members of his church, who lived together and had all things common--from which circumstance has risen the idea that this was the case with the Church of Jesus Christ. To that place the Elders immediately repaired, and proclaimed the Gospel unto them, with considerable success; for their testimony was received by many of the people, and seventeen came forward in obedience to the Gospel. [Sidenote: The Conversion of Sidney Rigdon.] While thus engaged, they visited Mr. Rigdon occasionally, and found him very earnestly reading the Book of Mormon,--praying to the Lord for direction, and meditating on the things he heard and read; and after a {125} fortnight from the time the book was put into his hands, he was fully convinced of the truth of the work, by a revelation from Jesus Christ, which was made known to him in a remarkable manner, so that he could exclaim, "Flesh and blood hath not revealed it unto me, but my Father which is in heaven." Accordingly he and his wife were both baptized into the Church of Jesus Christ; and, together with those who had been previously admitted to baptism, made a little branch of the Church, in this section of Ohio, of about twenty members. This much accomplished, the brethren bound for the borders of the Lamanites, bade an affectionate farewell to the Saints in Kirtland and vicinity; and, after adding one of their new converts to their number--Dr. Frederick G. Williams [16]--they went on their way rejoicing. Footnotes 1. Doctrine and Covenants, section 27. 2. Mr. Hale, the Prophet's father-in-law, retained the bitterness then engendered in his mind; and some years later--namely, in 1834--made an affidavit concerning the character of Joseph the Prophet, which has been very generally quoted in anti-"Mormon" works. 3. In the manuscript of the Prophet Joseph's History this conference is said to have been appointed for the "first day of September;" but in the _Far West Record_, a manuscript record kept by the clerks of the High Council in Missouri--and to which reference has before been made--are the minutes of the 9th of June conference (1830), which state that that conference adjourned to meet again on the 26th of September. The record also contains the minutes of the above conference bearing the date of September 26th. In addition to these reasons for changing the date in the text is the fact that immediately, or at least very soon after the close of the conference, a revelation was sought and obtained concerning the mission to the Lamanites, to which, even previous to the conference, Oliver Cowdery had been appointed (Doctrine and Covenants, 28:8-10). The said revelation bears the date of "October, 1830." (Doctrine and Covenants, sec. 32), which would scarcely be the case if the conference had been held on the first, rather than near the close of September, as there is every reason to believe from the record that this revelation was received immediately after the conference closed. Moreover, the 26th of September, 1830, came on Sunday; whereas the first of September came on Wednesday, and as the conference lasted but three days, the brethren would scarcely arrange such a gathering without appointing it for such days as would include a Sunday. 4. Doctrine and Covenants, sec. 28. 5. Doctrine and Covenants, sec. 29. 6. Doctrine and Covenants, sec. 30. 7. Doctrine and Covenants, sec. 31. 8. Thomas Baldwin Marsh, to whom the foregoing revelation was given through the Prophet Joseph, was born in Massachusetts, November 1, 1799, and after his marriage to Elizabeth Godkin in 1820, he went into the grocery business in New York, afterwards engaging in a type foundry in Boston. Here he joined the Methodist church, but on comparing its principles with the Scripture, and failing to make them correspond, he withdrew from all sects, but expected and indeed predicted the rise of a new church which should have the truth in its purity. He was moved by the Spirit to make a journey west, during which he heard of the Book of Mormon. He met Martin Harris at the office where it was being printed, and secured proof sheets of the first sixteen pages. He later met Oliver Cowdery, and remained with him two days, receiving from him full information as to the coming forth of the Book of Mormon. Returning to his home near Boston, he kept up a correspondence with the Prophet and Oliver for about a year; and upon learning of the organization of the Church, he moved to Palmyra in September, 1830, and was baptized by David Whitmer, and a few days later was ordained an Elder by Oliver Cowdery. 9. Of course this knowledge arose from what the brethren had learned from the Book of Mormon of the promises of God to the Lamanites. 10. The consideration of the "propriety" of sending Elders among the Lamanites here referred to was doubtless restricted to the propriety of increasing the number of Elders to go among them; for before the conference convened the propriety of sending EIders to the Lamanites had been settled by the word of the Lord. In a revelation receive before the conference of September 26th, Oliver Cowdery was appointed to go on a mission to the Lamanites, though instructed not to leave Fayette until after the conference. (See p. 111; also Doctrine and Covenants, sec. 28:8-10.) And before the conference adjourned another revelation was received in which Peter Whitmer, Jun., was appointed to accompany Oliver Cowdery on his mission. (See p. 116; and Doctrine and Covenants, sec. 30:5-6.) Hence these inquiries after the conference concerning the "propriety" of sending Elders among the Lamanites, I repeat, must have had reference merely to the propriety of increasing the number that should go. It will be observed also that the revelation which follows in the text merely appoints Parley P. Pratt and Ziba Peterson to accompany Elders Cowdery and Whitmer. 11. Doctrine and Covenants, sec. 32. 12. Parley Parker Pratt was born on the 12th day of April, 1807, in Burlington, Otsego county, state of New York. He was the third son of Jared and Charity Pratt. Jared was the son of Obediah and Jemima Pratt; Obediah was the son of Christopher and Sarah Pratt; Christopher was the son of William and Hannah Pratt; William was the son of Joseph Pratt, Joseph was the son of Lieutenant William and Elizabeth Pratt, who were found among the first settlers of Hartford, Connecticut, in the year 1639. This William Pratt was a member of the legislature for some twenty-five or thirty sessions; and the general court gave him one hundred acres of land in Saybrook, Connecticut, for services performed as lieutenant in the Pequot war; he was one of the judges of the first court in New London county. Parley P. Pratt is a lineal descendant, of the seventh generation, from that distinguished pilgrim and humble pioneer to the new world. Parley P. Pratt was reared to hard work on a farm and though his opportunities for acquiring an education were extremely limited, he was brought up in the strictest school of morals. Even in early youth he gave evidence of a profoundly religious nature, and while yet in his teens became identified with the Baptist church. In 1826 he left New York state and settled some thirty miles west of the town of Cleveland, in the state of Ohio, and laid the foundation of a wilderness home. The next year, 1827, he returned to Canaan, Columbia county, New York,--the county where much of his boyhood was spent, the home, too, of his parents--and there married Thankful Halsey, on the 9th of September, 1827. The same month the newly married couple returned to the wilderness home west of Cleveland. About eighteen months later Sidney Rigdon, who was connected with Alexander Campbell, Walter Scott and others in that aggressive reform movement among the Christian sects, which resulted in the founding of the sect of the "Disciples" or "Campbellites," came into Mr. Pratt's neighborhood preaching the doctrines of faith, repentance and baptism. As his doctrine more nearly conformed to the scriptures than any other Mr. Pratt had heard, he accepted Sydney Rigdon's teachings, joined the "Disciples," and became a minister in that church. He determined to take up the ministry as his life's labor, sold his possessions and started first of all to call upon his relatives in New York. En route, however, he was moved upon by the spirit to stop off at Newark, in New York, while his wife continued her journey to her father's home. At Newark, Mr. Pratt first heard of and saw the Book of Mormon, and, without delay, hastened to Palmyra to investigate the story of its coming forth. At the home of the Smiths, near Manchester, he met with Hyrum, brother of the Prophet, and from him learned the particulars of the work. In company with Hyrum Smith he went to Fayette, where he met with Oliver Cowdery; and about the first of September he was baptized by him in Seneca Lake, and straightway was ordained an Elder of the Church. After these events he continued his journey to the home of his kindred in Columbia county, New York, where he baptized his brother Orson, then a youth of nineteen years. He returned to Fayette in time to attend the conference, where he met the Prophet Joseph, and received the appointment to the Lamanite mission as related in the text. 13. After traveling for some days the Lamanite mission called at some Indian encampments near the city of Buffalo, where they spent part of a day instructing them in the knowledge of their forefathers. These Indians were of the Cattaraugus tribe, and kindly received the brethren, who left with certain of their number who could read English, two copies of the Book of Mormon. And then continued their journey westward. (_Autobiography of Parley P. Pratt_, pp. 49, 61.) 14. Sidney Rigdon was born in Saint Clair township, Allegheny county, state of Pennsylvania, on the 19th of February, A. D. 1793, and was the youngest son of William and Nancy Rigdon, William Rigdon, his father, a native of Hartford county, state of Maryland, was born A. D. 1743, and died May 26th, A. D. 1810. William Rigdon was the son of Thomas Baker and Ann Lucy Rigdon. Thomas Baker Rigdon was a native of the state of Maryland, and was the son of Thomas Baker Rigdon, who came from Great Britain. Ann Lucy Rigdon, grandmother of Sidney Rigdon, was a native of Ireland, and emigrated to the city of Boston, Massachusetts and was there married to Thomas Baker Rigdon. Nancy Rigdon's mother was a native of Freehold, Monmouth county, New Jersey; she was born March 16th, 1759, and died October 3rd, 1839, and was the eldest daughter of Byrant Gallaher, who was a native of Ireland. Elizabeth Gallaher, mother to the aforesaid Nancy Rigdon, was the second wife of the said Byrant Gallaher, and her maiden name was Reed. She was a native of Monmouth county, New Jersey. Her parents were natives of Scotland. The early days of Sidney Rigdon's life were uneventful. His youth and the early years of his manhood were spent at his father's farm in St. Clair township, Allegheny county, Pennsylvania. When Sidney was seventeen years old his father died, but he continued on the same farm with his mother until he was twenty-six. In his twenty-fifth year he joined the "Regular Baptist" society or church. The pastor in charge was the Rev. David Phillips, a clergyman from Wales. In March, 1819, Mr. Rigdon left the farm and made his home with the Rev. Andrew Clark, of Pittsburgh, also a Baptist minister. While residing with Mr. Clark he took out a license and began from that time his career as a minister. In May, 1819, he removed from Pennsylvania to Trumbull county, Ohio. In July of the same year he made his home with Adamson Bentley, a minister of the same faith. While residing at Bentley's he met Phebe Brook, to whom he was married on the 12th day of June, 1820. She was a native of the state of New Jersey, Bridgetown, Cumberland county, but had previously removed to Trumbull county, Ohio. Sidney Rigdon continued to preach throughout Trumbull county until November, 1821. Passing through Pittsburgh about that time, for the purpose of visiting his relatives at the old homestead in St. Clair township, Allegheny county, Pennsylvania, he was invited to preach to the Baptist society of Pittsburg, which he did the following and several succeeding Sundays. As the congregation had no regular pastor they invited him to take charge and become their regular minister; a "call" which he accepted and removed from Warren in Trumbull county, Ohio, to Pittsburg in February, 1822. Meantime misgivings arose in his mind with reference to some of the doctrines of the church with which he was connected, especially with reference to the fate of unbaptized infants. Finally, after serving his congregation about two years and six months, he gave up his charge in August, 1824, and retired from the ministry. After taking this step he joined his wife's brother, Richard Brook, in the tanning business. Together they started a small tannery in which Mr. Rigdon worked as a journeyman for some two years. Meantime he had formed the acquaintance of Mr. Alexander Campbell, generally regarded as the founder of the sect of the "Disciples," or "Campbellites," and Mr. Walter Scott, a Scotchman by birth, but at this time a resident of Pittsburg and a dissenter from a Scandinavian church with which he had formerly been associated. These three gentlemen often met and discussed the subject of religion, the necessity for a universal reformation among the churches, the abandonment of their creeds, etc. The consultations they held led ultimately to the establishment of the church or sect of the "Disciples." Mr. Rigdon left Pittsburg in 1826, and went to Bainbridge, Geaugo county, Ohio, where the people urged him to speak to them. He did so, following in his teachings that line of doctrine which in his consultation with Messrs. Campbell and Scott they had considered were essential to Christian spiritual life, viz., faith in God, repentance of sins, baptism by immersion in water for the remission of sins, and holiness of life--a godly walk and conversation. Mr. Rigdon continued to labor in Bainbridge for about one year, when the people of Mentor, in the same county, but some thirty miles distant from Bainbridge, invited him to reside among them and preach. This he consented to do, and notwithstanding he at first met with some opposition, he prevailed against it and extended his labors into surrounding townships and counties until he had in a number of places a large following. Such were his circumstances and such his labor when the message of "Mormonism" found him--when Parley P. Pratt presented him with the Book of Mormon and its attendant message. 15. The circumstance of Oliver Cowdery, Parley P. Pratt and their associates presenting Sidney Rigdon with the Book of Mormon is thus related in the _Life of Sidney Rigdon_, by his son, John W. Rigdon (Ms. p. 18): "In the fall of 1830, Parley P. Pratt, Ziba Peterson, Oliver Cowdery, and Peter Whitmer called at the home of Sidney Rigdon, in the town of Mentor, Ohio, and Parley P. Pratt presented to him a bound volume of the Book of Mormon in the presence of his wife and his oldest child, Athalia Rigdon, now Athalia Robinson, who was then a girl ten years old, and now (1900) living in the town of Friendship, Allegheny county, state of New York; and who remembers the transaction as well as any incident of her life. Parley P. Pratt, at the time he handed the book to Sidney Rigdon, said it was a revelation from God." Again referring to this circumstance near the close of the sketch of his father's life, John W. Rigdon relates how, in the fall of 1863, he visited the territory of Utah, where he spent the winter among the "Mormon" people. He was not favorably impressed with their religious life, and came to the conclusion that the Book of Mormon itself was a fraud. He determined in his own heart that if ever he returned home and found his father, Sidney Rigdon, alive, he would try and find out what he knew of the origin of the Book of Mormon. "Although," he adds, "he had never told but one story about it, and that was that Parley P. Pratt and Oliver Cowdery presented him with a bound volume of that book in the year 1830, while he (Sidney Rigdon) was preaching Campbellism at Mentor, Ohio." What John W. Rigdon claims to have seen in Utah, however, together with the fact that Sidney Rigdon had been charged with writing the Book of Mormon, made him suspicious; "and," he remarks, "I concluded I would make an investigation for my own satisfaction and find out if I could if he had all these years been deceiving his family and the world, by telling that which was not true, and I was in earnest about it. If Sidney Rigdon, my father, had thrown his life away by telling a falsehood and bringing sorrow and disgrace upon his family, I wanted to know it and was determined to find out the facts, no matter what the consequences might be. I reached home in the fall of 1865, found my father in good health and [he] was very much pleased to see me. As he had not heard anything from me for some time, he was afraid that I had been killed by the Indians. Shortly after I had arrived home, I went to my father's room; he was there and alone, now was the time for me to commence my inquiries in regard to the origin of the Book of Mormon, and as to the truth of the 'Mormon' religion. I told him what I had seen at Salt Lake City, and I said to him that what I had seen at Salt Lake had not impressed me very favorably toward the 'Mormon' Church, and as to the origin of the Book of Mormon I had some doubts. You have been charged with writing that book and giving it to Joseph Smith to introduce to the world. You have always told me one story; that you never saw the book until it was presented to you by Parley P. Pratt and Oliver Cowdery; and all you ever knew of the origin of that book was what they told you and what Joseph Smith and the witnesses who claimed to have seen the plates had told you. Is this true? If so all right; if it is not, you owe it to me and your family to tell it. You are an old man and you will soon pass away, and I wish to know if Joseph Smith, in your intimacy with him for fourteen years, has not said something to you that led you to believe he obtained that book in some other way than what he had told you. Give me all you know about it, that I may know the truth. My father, after I had finished saying what I have repeated above, looked at me a moment, raised his hand above his head and slowly said with tears glistening in his eyes: 'My son, I can swear before high heaven that what I have told you about the origin of that book is true. Your mother and sister, Mrs. Athalia Robinson, were present when that book was handed to me in Mentor, Ohio, and all I ever knew about the origin of that book was what Parley P. Pratt, Oliver Cowdery, Joseph Smith and the witnesses who claimed they saw the plates have told me, and in all my intimacy with Joseph Smith he never told me but the one story, and that was that he found it engraved upon gold plates in a hill near Palmyra, New York, and that an angel had appeared to him and directed him where to find it; and I have never, to you or to anyone else, told but the one story, and that I now repeat to you.' I believed him, and now believe he told me the truth. He also said to me after that that Mormonism was true; that Joseph Smith was a Prophet, and this world would find it out some day. After my father's death, my mother, who survived him several years, was in the enjoyment of good health up to the time of her last sickness, she being eighty-six years old. A short time before her death I had a conversation with her about the origin of the Book of Mormon, and wanted to know what she remembered about its being presented to my father. She said to me in that conversation that what my father had told me about the book being presented to him was true, for she was present at the time and knew that was the first time he ever saw it, and that the stories told about my father writing the Book of Mormon were not true. This she said to me in her old age and when the shadows of the grave were gathering around her and I believe her." (_Life of Sidney Rigdon_, by his son John W. Rigdon, Ms, pp. 188-195) Our author also mentions in his sketch of his father's life, an affidavit given to him by his sister, Athalia Robinson, to the same effect as the statement of Sidney Rigdon and his wife, relative to the coming of Pratt and Cowdery to their home in Mentor, and presenting to her father a bound copy of the Book of Mormon. Athalia was ten years old at the time, and distinctly remembered throughout her life the circumstance. (Ibid, Ms. pp. 195-6). 16. Frederick Granger Williams was born in Suffield, Hartford county, Connecticut, October 28th, 1787. He was therefore a man of forty-three years of age when the Gospel was brought to him at Kirtland by Oliver Cowdery and associates. He was a man of considerable influence in the community where he resided. He owned a farm near Kirtland, but at the time the Gospel found him he was practicing medicine, and was widely known as Dr. Williams. He abandoned the practice of his profession, however, for the work of the ministry, and accompanied the Lamanite mission to Missouri. {126} Chapter XII. Lost Books of Ancient Scripture--Commandment to the Church in New York to Move to Ohio. [Sidenote: Readiness of the Lord to Impart Knowledge.] The Lord who is ever ready to instruct such as diligently seek in faith gave the following revelation at Fayette, New York: _Revelation to Ezra Thayre and Northrop Sweet, given October, 1830._ [1] 1. Behold I say unto you, my servants Ezra and Northrop, open ye your ears and hearken to the voice of the Lord your God, whose word is quick and powerful, sharper than a two-edged sword, to the dividing asunder of the joints and marrow, soul and spirit: and is a discerner of the thoughts and intents of the heart. 2. For verily, verily, I say unto you, that ye are called to lift up your voices as with the sound of a trump, to declare my Gospel unto a crooked and perverse generation: 3. For behold, the field is white already to harvest: and it is the eleventh hour, and the last time that I shall call laborers into my vineyard. 4. And my vineyard has become corrupted every whit; and there is none which doeth good save it be a few; and they err in many instances, because of priestcrafts, all having corrupt minds. 5. And verily, verily, I say unto you, that this Church have I established and called forth out of the wilderness: 6. And even so will I gather mine elect from the four quarters of the earth, even as many as will believe in me, and hearken unto my voice: 7. Yea, verily, verily, I say unto you, that the field is white already to harvest; wherefore, thrust in your sickles, and reap with all your might, mind, and strength. 8. Open your mouths and they shall be filled, and you shall become even as Nephi of old, who journeyed from Jerusalem in the wilderness; {127} 9. Yea, open your mouths and spare not, and you shall be laden with sheaves upon your backs, for lo, I am with you: 10. Yea, open your mouths and they shall be filled, saying--Repent, repent, and prepare ye the way of the Lord, and make His paths straight, for the kingdom of heaven is at hand; 11. Yea, repent and be baptized, every one of you for a remission of your sins; yea, be baptized even by water, and then cometh the baptism of fire and of the Holy Ghost. 12. Behold, verily, verily, I say unto you, this is my Gospel, and remember that they shall have faith in me, or they can in no wise be saved; 13. And upon this rock I will build my Church; yea, upon this rock ye are built, and if ye continue, the gates of hell shall not prevail against you; 14. And ye shall remember the Church articles and covenants to keep them. 15. And whoso having faith you shall confirm in my Church, by the laying on of the hands, and I will bestow the gift of the Holy Ghost upon them. 16. And the Book of Mormon and the Holy Scriptures, are given of me for your instruction; and the power of my Spirit quickeneth all things: 17. Wherefore, be faithful, praying always, having your lamps trimmed and burning, and oil with you, that you may be ready at the coming of the Bridegroom: 18. For behold, verily, verily, I say unto you, that I come quickly. Even so. Amen. [Sidenote: Orson Pratt Seeks to Know the Will of the Lord.] In the fore part of November, Orson Pratt, [2] a young man nineteen years of age, who had been baptized at the first preaching of his brother Parley P. Pratt, September 19th (his birthday), about six weeks previous, in Canaan, New York, {128} came to inquire of the Lord what his duty was, and received the following answer: _A Revelation to Orson Pratt, given November, 1830._ [3] 1. My son Orson, hearken and hear, and behold what I, the Lord God, shall say unto you, even Jesus Christ your Redeemer; 2. The light and the life of the world; a light which shineth in darkness and the darkness comprehendeth it not; 3. Who so loved the world that He gave His own life, that as many as would believe might become the sons of God; wherefore you are my son, 4. And blessed are you because you have believed; 5. And more blessed are you because you are called of me to preach my Gospel-- 6. To lift up your voice as with the sound of a trump, both long and loud, and cry repentance unto a crooked and perverse generation, preparing the way of the Lord for His second coming; 7. For behold, verily, verily, I say unto you, the time is soon at hand that I shall come in a cloud with power and great glory, 8. And it shall be a great day at the time of my coming, for all nations shall tremble. 9. But before that great day shall come, the sun shall be darkened, and the moon be turned into blood, and the stars shall refuse their shining, and some shall fall, and great destructions await the wicked: 10. Wherefore lift up your voice and spare not, for the Lord God hath spoken; therefore prophesy, and it shall be given by the power of the Holy Ghost; 11. And if you are faithful, behold, I am with you until I come: 12. And verily, verily, I say unto you, I come quickly. I am your Lord and your Redeemer. Even so. Amen. [Sidenote: Sidney Rigdon and Edward Partridge Visit the Prophet.] In December Sidney Rigdon came to inquire of the Lord, and with him came Edward Partridge; [4] the latter was a pattern of piety, and one of the Lord's great men. Shortly after the arrival of these two brethren, thus spake the Lord: {129} _Revelation to Joseph Smith, Jun., and Sidney Rigdon, given at Fayette, New York, December, 1830._ [5] 1. Listen to the voice of the Lord your God, even Alpha and Omega, the beginning and the end, whose course is one eternal round, the same today as yesterday, and forever. 2. I am Jesus Christ, the Son of God, who was crucified for the sins of the world, even as many as will believe on my name, that they may become the sons of God, even one in me as I am one in the Father, as the Father is one in me, that we may be one. 3. Behold, verily, verily, I say unto my servant Sidney, I have looked upon thee and thy works. I have heard thy prayers, and prepared thee for a greater work. 4. Thou art blessed, for thou shalt do great things. Behold thou wast sent forth, even as John, to prepare the way before me, and before Elijah which should come and thou knewest it not. 5. Thou didst baptize by water unto repentance, but they received not the Holy Ghost; 6. But now I give unto thee a commandment, that thou shalt baptize by water, and they shall receive the Holy Ghost by the laying on of the hands, even as the apostles of old. 7. And it shall come to pass that there shall be a great work in the land, even among the Gentiles, for their folly and their abominations shall be made manifest in the eyes of all people; 8. For I am God, and mine arm is not shortened; and I will show miracles, signs, and wonders, unto all those who believe on my name. {130} 9. And whoso shall ask it in my name in faith, they shall cast out devils; they shall heal the sick, they shall cause the blind to receive their sight, and the deaf to hear, and the dumb to speak, and the lame to walk; 10. And the time speedily cometh that great things are to be shown forth unto the children of men; 11. But without faith shall not anything be shown forth, except desolations upon Babylon, the same which has made all nations drink of the wine of the wrath of her fornication. 12. And there are none that doeth good except those who are ready to receive the fulness of my Gospel which I have sent forth unto this generation. 13. Wherefore I call upon the weak things of the world, those who are unlearned and despised, to thrash the nations by the power of my Spirit: 14. And their arm shall be my arm, and I will be their shield and their buckler; and I will gird up their loins, and they shall fight manfully for me; and their enemies shall be under their feet; and I will let fall the sword in their behalf, and by the fire of mine indignation will I preserve them. 15. And the poor and the meek shall have the Gospel preached unto them, and they shall be looking forth for the time of my coming, for it is nigh at hand: 16. And they shall learn the parable of the fig tree, for even now already summer is nigh, 17. And I have sent forth the fulness of my Gospel by the hand of my servant Joseph; and in weakness have I blessed him, 18. And I have given unto him the keys of the mystery of those things which have been sealed, even things which were from the foundation of the world, and the things which shall come from this time until the time of my coming if he abide in me, and if not, another will I plant in his stead. 19. Wherefore, watch over him, that his faith fail not, and it shall be given by the Comforter, the Holy Ghost, that knoweth all things: 20. And a commandment I give unto thee, that thou shalt write for him; and the Scriptures shall be given, even as they are in mine own bosom, to the salvation of mine own elect; 21. For they will hear my voice, and shall see me, and shall not be asleep, and shall abide the day of my coming, for they shall be purified, even as I am pure. 22. And now I say unto you, tarry with him, and he shall journey with you; forsake him not, and surely these things shall be fulfilled. 23. And inasmuch as ye do not write, behold, it shall be given unto {131} him to prophesy: and thou shalt preach my Gospel, and call on the holy prophets to prove his words, as they shall be given him. 24. Keep all the commandments and covenants by which ye are bound; and I will cause the heavens to shake for your good, and Satan shall tremble and Zion shall rejoice upon the hills and flourish, 25. And Israel shall be saved in mine own due time; and by the keys which I have given shall they be led, and no more be confounded at all. 26. Lift up your hearts and be glad, your redemption draweth nigh. 27. Fear not, little flock, the kingdom is yours until I come. Behold I come quickly. Even so. Amen. And the voice of the Lord to Edward Partridge was: _A Revelation to Edward Partridge, given December, 1830._ [6] 1. Thus saith the Lord God, the Mighty One of Israel, Behold, I say unto you, my servant Edward, that you are blessed and your sins are forgiven you, and you are called to preach my Gospel as with the voice of a trump; 2. And I will lay my hand upon you by the hand of my servant Sidney Rigdon, and you shall receive my Spirit, the Holy Ghost, even the Comforter, which shall teach you the peaceable things of the kingdom; 3. And you shall declare it with a loud voice, saying, Hosanna, blessed be the name of the most high God. 4. And now this calling and commandment give I unto you concerning all men, 5. That as many as shall come before my servants Sidney Rigdon and Joseph Smith, Jun., embracing this calling and commandment, shall be ordained and sent forth to preach the everlasting Gospel among the nations. 6. Crying repentance, saying, Save yourselves from this untoward generation, and come forth out of the fire, hating even the garments spotted with the flesh. 7. And this commandment shall be given unto the Elders of my Church, that every man which will embrace it with singleness of heart, may be ordained and sent forth, even as I have spoken. 8. I am Jesus Christ the Son of God: wherefore, gird up your loins and I will suddenly come to my temple. Even so. Amen. [Sidenote: Of the Lost Books of Scripture.] It may be well to observe here, that the Lord greatly encouraged and strengthened the faith of His little flock, which had embraced the fullness of the everlasting {132} Gospel, as revealed to them in the Book of Mormon, by giving some more extended information upon the Scriptures, a translation of which had already commenced. Much conjecture and conversation frequently occurred among the Saints, concerning the books mentioned, and referred to, in various places in the Old and New Testaments, which were now nowhere to be found. [7] The common remark was, "They are _lost books;_" but it seems the Apostolic Church had some of these writings, as Jude mentions or quotes the Prophecy of Enoch, the seventh from Adam. To the joy of the {133} little flock, which in all, from Colesville to Canandaigua, New York, numbered about seventy members, did the Lord reveal the following doings of olden times, from the prophecy of Enoch: [8] _Extracts from the Prophecy of Enoch._ 1. And it came to pass that Enoch continued his speech, saying, Behold, our father Adam taught these things, and many have believed and become the sons of God, and many have believed not, and have perished in their sins, and are looking forth with fear, in torment, for the fiery indignation of the wrath of God to be poured out upon them. 2. And from that time forth Enoch began to prophesy, saying unto the people, That, as I was journeying, and stood upon the place Mahujah and cried unto the Lord, there came a voice out of heaven, saying, Turn ye, and get ye upon the Mount Simeon. 3. And it came to pass that I turned and went up on the mount; and as I stood upon the mount, I beheld the heavens open, and I was clothed upon with glory, 4. And I saw the Lord; and He stood before my face, and He talked with me, even as a man talketh one with another, face to face; and He said unto me, Look, and I will show unto thee the world for the space of many generations. 5. And it came to pass that I beheld in the valley of Shum, and lo, a great people which dwelt in tents, which were the people of Shum. 6. And again the Lord said unto me, Look; and I looked towards the north, and I beheld the people of Canaan, which dwelt in tents. 7. And the Lord said unto me, Prophesy; and I prophesied, saying, Behold the people of Canaan, which are numerous, shall go forth in battle array against the people of Shum, and shall slay them that they shall utterly be destroyed; and the people of Canaan shall divide themselves in the land, and the land shall be barren and unfruitful, and none other people shall dwell there but the people of Canaan; 8. For behold the Lord shall curse the land with much heat, and the barrenness thereof shall go forth forever; and there was a blackness came upon all the children of Canaan, and they were despised among all people. 9. And it came to pass that the Lord said unto me, Look; and I {134} looked, and I beheld the land of Sharon, and the land of Enoch, and the land of Omner, and the land of Heni, and the land of Shem, and the land of Haner, and the land of Hanannihah, and all the inhabitants thereof; 10. And the Lord said unto me, Go to this people, and say unto them, that they must repent, lest I come out and smite them with a curse, and they die. 11. And he gave unto me a commandment that I should baptize in the name of the Father, and of the Son, which is full of grace and truth, and of the Holy Ghost which beareth record of the Father and the Son. 12. And it came to pass that Enoch continued to call upon all the people, save it were the people of Canaan, to repent; 13. And so great was the faith of Enoch, that he led the people of God, and their enemies came to battle against them; and he spake the word of the Lord, and the earth trembled, and the mountains fled, even according to his command; and the rivers of water were turned out of their course; and the roar of the lions was heard out of the wilderness; and all nations feared greatly, so powerful was the word of Enoch; and so great was the power of the language which God had given him. 14. There also came up a land out of the depth of the sea, and so great was the fear of the enemies of the people of God, that they fled and stood afar off, and went upon the land which came up out of the depths of the sea. 15. And the giants of the land, also, stood afar off; and there went forth a curse upon all the people that fought against God; 16. And from that time forth there were wars and bloodshed among them; but the Lord came and dwelt with His people, and they dwelt in righteousness. 17. The fear of the Lord was upon all nations, so great was the glory of the Lord, which was upon His people. And the Lord blessed the land, and they were blessed upon the mountains, and upon the high places, and did flourish. 18. And the Lord called His people Zion, because they were of one heart and one mind, and dwelt in righteousness; and there was no poor among them; 19. And Enoch continued his preaching in righteousness unto the people of God. And it came to pass in his days, that he built a city that was called the city of Holiness: even Zion. 20. And it came to pass that Enoch talked with the Lord; and he said unto the Lord, Surely Zion shall dwell in safety forever. But the Lord said unto Enoch, Zion have I blessed, but the residue of the people have I cursed. 21. And it came to pass that the Lord showed unto Enoch all the inhabitants of the earth; and he beheld, and lo, Zion, in process of {135} time, was taken up into heaven! And the Lord said unto Enoch, Behold mine abode forever. 22. And Enoch also beheld the residue of the people which were the sons of Adam; and they were a mixture of all the seed of Adam, save it were the seed of Cain, for the seed of Cain were black, and had not place among them. 23. And after that Zion was taken up into heaven, Enoch beheld, and lo, all the nations of the earth were before him; and there came generation upon generation; 24. And Enoch was high and lifted up, even in the bosom of the Father, and of the Son of Man; and behold, the power of Satan was upon all the face of the earth. 25. And he saw angels descending out of heaven; and he heard a loud voice saying, Wo, wo be unto the inhabitants of the earth! 26. And he beheld Satan; and he had a great chain in his hand, and it veiled the whole face of the earth with darkness; and he looked up and laughed and his angels rejoiced. 27. And Enoch beheld angels descending out of heaven, bearing testimony of the Father and the Son; and the Holy Ghost fell on many, and they were caught up by the powers of heaven into Zion. 28. And it came to pass that the God of heaven looked upon the residue of the people, and He wept; and Enoch bore record of it, saying, How is it that the heavens weep, and shed forth their tears is the rain upon the mountains? 29. And Enoch said unto the Lord, How is it that thou canst weep, seeing thou art holy, and from all eternity to all eternity? 30. And were it possible that man could number the particles of the earth, yea millions of earths like this, it would not be a beginning to the number of Thy creations; and Thy curtains are stretched out still; and yet Thou art there, and Thy bosom is there; and also thou art just; Thou art merciful and kind forever; 31. And Thou hast taken Zion to Thine own bosom, from all Thy creations, from all eternity to all eternity; and nought but peace, justice, and truth is the habitation of Thy Throne; and mercy shall go before Thy face and have no end; how is it thou canst weep? 32. The Lord said unto Enoch, behold these thy brethren; they are the workmanship of mine own hands, and I gave unto them their knowledge, in the day I created them; and in the Garden of Eden, gave I unto man his agency; 33. And unto thy brethren have I said, and also given commandment, that they should love one another, and that they should choose me, their Father, but behold, they are without affection, and they hate their own blood. {136} 34. And the fire of mine indignation is kindled against them; and in my hot displeasure will I send in the floods upon them; for my fierce anger is kindled against them. 35. Behold, I am God; Man of Holiness is my name; Man of Counsel is my name; and Endless and Eternal is my name, also. 36. Wherefore, I can stretch forth mine hands and hold all the creations which I have made; and mine eye can pierce them also; and among all the workmanship of mine hands there has not been so great wickedness as among thy brethren; 37. But behold, their sins shall be upon the heads of their fathers; Satan shall be their father, and misery shall be their doom; and the whole heavens shall weep over them, even all the workmanship of mine hands; wherefore should not the heavens weep, seeing these shall suffer? 38. But behold, these which thine eyes are upon shall perish in the floods; and behold, I will shut them up; a prison have I prepared for them. 39. And Him which I have chosen hath plead before my face. Wherefore, He suffereth for their sins; inasmuch as they will repent in the day that my Chosen shall return unto me, and until that day they shall be in torment; 40. Wherefore, for this shall the heavens weep, yea, and all the workmanship of mine hands. 41. And it came to pass that the Lord spake unto Enoch, and told Enoch all the doings of the children of men; wherefore Enoch knew, and looked upon their wickedness and their misery, and wept and stretched forth his arms, and his heart swelled wide as eternity; and his bowels yearned; and all eternity shook. 42. And Enoch also saw Noah, and his family; that the posterity of all the sons of Noah should be saved with a temporal salvation; 43. Wherefore Enoch saw that Noah built an ark, and that the Lord smiled upon it, and held it in His own hand; but upon the residue of the wicked the floods came and swallowed them up. 44. And as Enoch saw this, he had bitterness of soul, and wept over his brethren, and said unto the heavens, I will refuse to be comforted; but the Lord said unto Enoch, Lift up your heart, and be glad; and look; 45. And it came to pass that Enoch looked; and from Noah, he beheld all the families of the earth; and he cried unto the Lord, saying, When shall the day of the Lord come? When shall the blood of the Righteous be shed, that all they that mourn may be sanctified, and have eternal life? 46. And the Lord said, It shall be in the meridian of time, in the days of wickedness and vengeance. {137} 47. And behold, Enoch saw the day of the coming of the Son of Man even in the flesh; and his soul rejoiced, saying, The Righteous is lifted up, and the Lamb is slain from the foundation of the world; and through faith I am in the bosom of the Father, and behold, Zion is with me. 48. And it came to pass that Enoch looked upon the earth; and he heard a voice from the bowels thereof, saying, Wo, wo is me, the mother of men! I am pained, I am weary, because of the wickedness of my children! When shall I rest, and be cleansed from the filthiness which has gone forth out of me? When will my Creator sanctify me that I may rest, and righteousness for a season abide upon my face? 49. And when Enoch heard the earth mourn, he wept, and cried unto the Lord, saying, O Lord, wilt thou not have compassion upon the earth? Wilt thou not bless the children of Noah? 50. And it came to pass that Enoch continued his cry unto the Lord, saying, I ask thee, O Lord, in the name of thine Only Begotten, even Jesus Christ, that thou wilt have mercy upon Noah, and his seed, that the earth might never more be covered by the floods. 51. And the Lord could not withhold; and he covenanted with Enoch and sware unto him with an oath, that he would stay the floods; that he would call upon the children of Noah; 52. And he sent forth an unalterable decree, that a remnant of his seed should always be found among all nations, while the earth should stand; 53. And the Lord said, Blessed is he through whose seed Messiah shall come; for he saith, I am Messiah, the King of Zion, the Rock of Heaven, which is broad as eternity; whoso cometh in at the gate and climbeth up by me shall never fall; wherefore, blessed are they of whom I have spoken, for they shall come forth with songs of everlasting joy. 54. And it came to pass that Enoch cried unto the Lord, saying, When the Son of Man cometh in the flesh, shall the earth rest? I pray Thee, show me these things. 55. And the Lord said unto Enoch, Look; and he looked and beheld the Son of Man lifted up on the cross, after the manner of men; 56. And he heard a loud voice; and the heavens were veiled; and all the creations of God mourned; and the earth groaned; and the rocks were rent; and the Saints arose, and were crowned at the right hand of the Son of Man, with crowns of glory; 57. And as many of the spirits as were in prison came forth, and stood on the right hand of God; and the remainder were reserved in chains of darkness until the judgment of the great day. {138} 58. And again Enoch wept and cried unto the Lord, saying, When shall the earth rest? 59. And Enoch beheld the Son of Man ascend up unto the Father; and he called unto the Lord, saying, Wilt thou not come again upon the earth? For as much as Thou art God, and I know Thee, and Thou hast sworn unto me, and commanded me that I should ask in the name of Thine Only Begotten, Thou hast made me, and given unto me a right to Thy throne, and not of myself, but through Thine own grace; wherefore, I ask Thee if Thou wilt not come again on the earth. 60. And the Lord said unto Enoch, As I live, even so will I come in the last days, in the days of wickedness and vengeance, to fulfil the oath which I have made unto you concerning the children of Noah; 61. And the day shall come that the earth shall rest, but before that day the heavens shall be darkened, and a veil of darkness shall cover the earth; and the heavens shall shake, and also the earth; and great tribulations shall be among the children of men, but my people will I preserve; 62. And righteousness will I send down out of heaven; and truth will I send forth out of the earth, to bear testimony of mine Only Begotten; His resurrection from the dead; yea, and also the resurrection of all men; and righteousness and truth will I cause to sweep the earth as with a flood, to gather out mine elect from the four quarters of the earth, unto a place which I shall prepare; an Holy City, that my people may gird up their loins, and be looking forth for the time of my coming; for there shall be my tabernacle, and it shall be called Zion, a New Jerusalem. 63. And the Lord said unto Enoch, Then shalt thou and all thy city meet them there, and we will receive them into our bosom, and they shall see us; and we will fall upon their necks, and they shall fall upon our necks, and we will kiss each other; 64. And there shall be mine abode, and it shall be Zion, which shall come forth out of all the creations which I have made, and for the space of a thousand years the earth shall rest. 65. And it came to pass that Enoch saw the day of the coming of the Son of Man, in the last days, to dwell on the earth in righteousness for the space of a thousand years; 66. But before that day he saw great tribulations among the wicked; and he also saw the sea, that it was troubled, and men's hearts failing them, looking forth with fear for the judgments of the Almighty God, which should come upon the wicked. 67. And the Lord showed Enoch all things, even unto the end of the world; and he saw the day of the righteous, the hour of their redemption; and received a fulness of joy; {139} 68. And all the days of Zion, in the days of Enoch, were three hundred and sixty-five years; 69. And Enoch and all his people walked with God, and he dwelt in the midst of Zion; and it came to pass that Zion was not, for God received it up into His own bosom; and from thence went forth the saying, Zion is fled. [Sidenote: Commanded to Go to Ohio.] Soon after the words of Enoch were given, the Lord gave the following commandment: _A Revelation to Joseph Smith, Jun., and Sidney Rigdon, given December, 1830._ [9] 1. Behold, I say unto you, that it is not expedient in me that ye should translate any more until ye shall go to the Ohio, and this because of the enemy and for your sakes. 2. And again, I say unto you, that ye shall not go until ye have preached my Gospel in those parts, and have strengthened up the Church whithersoever it is found, and more especially in Colesville; for, behold, they pray unto me in much faith. 3. And again, a commandment I give unto the Church, that it is expedient in me that they should assemble together at the Ohio, against the time that my servant Oliver Cowdery shall return unto them. 4. Behold, here is wisdom, and let every man choose for himself until I come. Even so. Amen. Footnotes 1. Doctrine and Covenants, sec. 33. 2. Orson Pratt was born September 19, 1811, in Hartford, Washington county, New York. His ancestors are enumerated in the biographical note of his brother, Parley P. Pratt, pp. 118, 119. The humble circumstances of his parents compelled him to seek employment where he could obtain it in various places, mainly at farming, during which time, however, he managed to get some schooling, paying especial attention to arithmetic, and gaining an acquaintance also with bookkeeping, grammar, geography and surveying. The early lessons of morality and religion taught at his father's home made deep impressions on his youthful mind, and led him in the autumn of 1829, particularly to seek the Lord. For this purpose he retired frequently to the lonely fields or the woods for prayer. This continued till September, 1830, when his brother Parley P. Pratt, an Elder of the Church of Jesus Christ of Latter-day Saints, came into the neighborhood where he resided, and as related in the text was converted at the first preaching of his brother Parley P. Pratt. 3. Doctrine and Covenants, section 34. 4. Edward Partridge was born in Pittsfield, Berkshire county, Massachusetts, on the 27th of August, 1793, of William and Jemima Partridge. His father's ancestor emigrated from Berwick, Scotland, during the seventeenth century, and settled at Hadley, Massachusetts, on Connecticut river. Nothing worthy of note transpired in his youth, with the exception, that he remembered, (though the precise time he could not recollect) that the Spirit of the Lord strove with him a number of times, insomuch that his heart was made tender, and he went and wept; and sometimes he went silently and poured the effusions of his soul to God in prayer. At the age of sixteen he went to learn the hatter's trade, and continued as an apprentice for about four years. At the age of twenty he had become disgusted with the religious world. He saw no beauty, comeliness, or loveliness in the character of God as represented by the teaching of the various religious sects. He however heard a Universal Restorationer preach upon the love of God: this sermon gave him exalted opinions of God, and he concluded that Universal Restoration was right according to the Bible. He continued in this belief till 1828, when he and his wife were baptized into the "Campbellite" church by Sidney Rigdon, in Mentor, though they resided in Painesville, Ohio. He continued a member of this church, though doubting at times its being the true one, until Elders Parley P. Pratt, Oliver Cowdery, Peter Whitmer, Jun., and Ziba Peterson came with the Book of Mormon, when he began to investigate the subject of religion anew. As stated in the text he accompanied Sidney Rigdon to Fayette, New York, where, on the 11th of December, he was baptized by the Prophet Joseph Smith in the Seneca river. 5. Doctrine and Covenants, sec. 35. 6. Doctrine and Covenants, sec. 36. 7. The most prominent of the "lost books" of the Old Testament are mentioned in the following passages: I Chronicles, 29:29; 2 Chronicles 9:29;2 Chronicles 12:15; I Samuel, 10:25; I Kings, 4:32, 33. The following is the list of "lost books" mentioned in the New Testament: _Scripture of Abraham's Time_: "And the scripture, foreseeing that God would justify the heathen through faith, preached before the Gospel unto Abraham." (Galatians 3:8.) The Christian world says, "Moses was God's first pen," but it appears from the above quotation that some one wrote scriptures even before Abraham's day, and he read them, learned the Gospel from them and also learned that God would justify the heathen through faith. _Prophecy of Enoch_: Speaking of characters who are like "raging waves of the sea, foaming out their own shame," Jude says: "And Enoch also, the seventh from Adam prophesied of these, saying, Behold, the Lord cometh with ten thousands of His saints to execute judgment upon all," etc. (Jude, 14, 15.) From this it appears that Enoch had a revelation concerning the glorious coming of the Son of God to judgment. May not the prophecy of Enoch have been among the scriptures with which Abraham was acquainted? _Another Epistle of Jude_: "When I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the Saints." (Jude 3.) We have but one epistle of Jude. Would not the epistle on the "common salvation" be as important as the one the only one we now have from Jude's pen? _Another Epistle to the Ephesians_: In Ephesians, 3 and 3rd, Paul alludes to another epistle which he had written to that people, but of which the world has no knowledge except from this reference which is made by its author. This epistle contained a revelation from God. _An Epistle to the Laodiceans_: "When the epistle [Colossians] is read among you, cause that it be read also in the church of the Laodiceans; and that ye likewise read the epistle from Laodicea." (Colossians, 4:16.) The epistles to the Laodiceans is among the lost scripture. _Another Epistle to the Corinthians_: In the "first letter to the Corinthians" is this statement: "I wrote you in an epistle not to company with fornicators" (1 Corinthians, 5:9). From this it would appear that our so-called first epistle to the Corinthians is really not the first, since Paul in it speaks of a former letter he had written to the Corinthians, and which was doubtless as good scripture as the two which have been preserved. 8. This prophecy of Enoch is contained in the "Writings of Moses," which about this time were revealed to the Prophet, and are now published in the "Pearl of Great Price." It will be understood, then, by the reader, that the "Prophecy of Enoch" itself is found in the "Writings of Moses," and that in the text above we have but a few extracts of the most prominent parts of "Enoch's Prophecy." For the complete prophecy the reader is referred to the "Pearl of Great Price." (Chapter 7.) 9. Doctrine and Covenants, section 37. {140} Chapter XIII. Prospects of the Church at the Opening of the Year 1831--Removal of the Prophet Joseph from New York to Ohio--Doctrinal Development. [Sidenote: Prospects of the Church--1831.] The year 1831 opened with a prospect great and glorious for the welfare of the kingdom; for on the 2nd of January, 1831, a conference was held in the town of Fayette, New York, at which the ordinary business of the Church was transacted; and in addition, the following revelation was received: _Revelation, given January 2nd, 1831._ [1] 1. Thus saith the Lord your God, even Jesus Christ, the Great I AM, Alpha and Omega, the beginning and the end, the same which looked upon the wide expanse of eternity, and all the seraphic hosts of heaven before the world was made: 2. The same which knoweth all things, for all things are present before mine eyes: 3. I am the same which spake, and the world was made, and all things came by me: 4. I am the same which have taken the Zion of Enoch into mine own bosom; and verily, I say, even as many as have believed in my name, for I am Christ, and in mine own name, by the virtue of the blood which I have spilt, have I pleaded before the Father for them; 5. But behold, the residue of the wicked have I kept in chains of darkness until the judgment of the great day, which shall come at the end of the earth; 6. And even so will I cause the wicked to be kept, that will not hear my voice but harden their hearts, and wo, wo, wo, is their doom. {141} 7. But behold, verily, verily, I say unto you that mine eyes are upon you. I am in your midst, and ye cannot see me; 8. But the day soon cometh that ye shall see me, and know that I am; for the vail of darkness shall soon be rent, and he that is not purified shall not abide the day: 9. Wherefore gird up your loins and be prepared. Behold, the kingdom is yours, and the enemy shall not overcome. 10. verily, I say unto you, ye are clean, but not all; and there is none else with whom I am well pleased. 11. For all flesh is corrupted before me; and the powers of darkness prevail upon the earth, among the children of men, in the presence of all the hosts of heaven. 12. Which causeth silence to reign, and all eternity is pained, and the angels are waiting the great command to reap down the earth, to gather the tares that they may be burned; and, behold, the enemy is combined. 13. And now I show unto you a mystery, a thing which is had in secret chambers, to bring to pass even your destruction in process of time, and ye knew it not. 14. But now I tell it unto you, and ye are blessed, not because of your iniquity, neither your hearts of unbelief; for verily some of you are guilty before me, but I will be merciful unto your weakness. 15. Therefore, be ye strong from henceforth; fear not, for the kingdom is yours: 16. And for your salvation I give unto you a commandment, for I have heard your prayers, and the poor have complained before me, and the rich have I made, and all flesh is mine, and I am no respecter of persons. 17. And I have made the earth rich, and behold it is my footstool, wherefore, again I will stand upon it; 18. And I hold forth and deign to give unto you greater riches, even a land of promise, a land flowing with milk and honey, upon which there shall be no curse when the Lord cometh; 19. And I will give it unto you for the land of your inheritance, if you seek it with all your hearts: 20. And this shall be my covenant with you, ye shall have it for the land of your inheritance, and for the inheritance of your children forever, while the earth shall stand, and ye shall possess it again in eternity, no more to pass away. 21. But verily I say unto you, that in time ye shall have no king nor ruler, for I will be your King and watch over you. 22. Wherefore, hear my voice and follow me, and you shall be a free {142} people, and ye shall have no laws but my laws when I come, for I am your Law-giver, and what can stay my hand? 23. But verily, I say unto you, teach one another according to the office wherewith I have appointed you, 24. And let every man esteem his brother as himself, and practice virtue and holiness before me. 25. And again I say unto you, let every man esteem his brother as himself; 26. For what man among you having twelve sons, and is no respecter of them, and they serve him obediently, and he saith unto the one, Be thou clothed in robes and sit thou here; and to the other, Be thou clothed in rags and sit thou there, and looketh upon his sons and saith I am just. 27. Behold, this I have given unto you as a parable, and it is even as I am: I say unto you, be one; and if ye are not one, ye are not mine. 28. And again I say unto you, that the enemy in the secret chambers seeketh your lives. 29. Ye hear of wars in far countries, and you say that there will soon be great wars in far countries, but ye know not the hearts of men in your own land. 30. I tell you these things because of your prayers; wherefore treasure up wisdom in your bosoms, lest the wickedness of men reveal these things unto you by their wickedness, in a manner which shall speak in your ears with a voice louder than that which shall shake the earth; but if ye are prepared, ye shall not fear. 31. And that ye might escape the power of the enemy, and be gathered unto me a righteous people, without spot and blameless: 32. Wherefore, for this cause I gave unto you the commandment that ye should go to the Ohio; and there I will give unto you my law; and there you shall be endowed with power from on high; 33. And from thence, whomsoever I will, shall go forth among all nations, and it shall be told them what they shall do; for I have a great work laid up in store, for Israel shall be saved, and I will lead them whithersoever I will, and no power shall stay my hand. 34. And now I give unto the Church in these parts, a commandment that certain men among them shall be appointed, and they shall be appointed by the voice of the Church; 35. And they shall look to the poor and the needy, and administer to their relief, that they shall not suffer; and send them forth to the place which I have commanded them; 36. And this shall be their work, to govern the affairs of the property of this Church. {143} 37. And they have farms that cannot be sold, let them be left or rented as seemeth them good. 38. See that all things are preserved; and when men are endowed with power from on high and sent forth, all these things shall be gathered unto the bosom of the Church. 39. And if ye seek the riches which it is the will of the Father to give unto you, ye shall be the richest of all people, for ye shall have the riches of eternity; and it must needs be that the riches of the earth are mine to give; but beware of pride, lest ye become as the Nephites of old. 40. And again I say unto you, I give unto you a commandment, that every man, both Elder, Priest, Teacher, and also member, go to with his might, with the labor of his hands, to prepare and accomplish the things which I have commanded. 41. And let your preaching be the warning voice, every man to his neighbor, in mildness and in meekness. 42. And go ye out from among the wicked. Save yourselves. Be ye clean that bear the vessels of the Lord. Even so. Amen. [Sidenote: James Covill.] Not long after this conference of the 2nd of January closed, there was a man came to me by the name of James Covill, who had been a Baptist minister for about forty years, and covenanted with the Lord that he would obey any command that the Lord would give to him through me, as His servant, and I received the following: _Revelation to James Covill, given at Fayette, New York, January 5th, 1831._ [2] 1. Hearken and listen to the voice of Him who is from all eternity to all eternity, the Great I AM, even Jesus Christ, 2. The light and life of the world; a light which shineth in darkness and the darkness comprehendeth it not: 3. The same which came in the meridian of time unto my own, and my own received me not; 4. But to as many as received me, gave I power to become my sons, and even so will I give unto as many as will receive me, power to become my sons. 5. And verily, verily, I say unto you, he that receiveth my Gospel receiveth me; and he that receiveth not my Gospel receiveth not me. {144} 6. And this is my Gospel: repentance and baptism by water, and then cometh the baptism of fire and the Holy Ghost, even the Comforter, which showeth all things, and teacheth the peaceable things of the Kingdom. 7. And now, behold, I say unto you, my servant James, I have looked upon thy works and I know thee; 8. And verily I say unto thee, thine heart is now right before me at this time, and behold, I have bestowed great blessings upon thy head. 9. Nevertheless thou hast seen great sorrow, for thou hast rejected me many times because of pride and the cares of the world; 10. But, behold, the days of thy deliverance are come, if thou wilt hearken to my voice, which saith unto thee, arise and be baptized, and wash away your sins, calling on my name, and you shall receive my Spirit, and a blessing so great as you never have known. 11. And if thou do this, I have prepared thee for a greater work. Thou shalt preach the fullness of my Gospel, which I have sent forth in these last days; the covenant which I have sent forth to recover my people, which are of the house of Israel. 12. And it shall come to pass that power shall rest upon thee; thou shalt have great faith, and I will be with thee and go before thy face. 13. Thou art called to labor in my vineyard, and to build up my Church, and to bring forth Zion, that it may rejoice upon the hills and flourish. 14. Behold, verily, verily, I say unto thee, thou art not called to go into the eastern countries, but thou art called to go to the Ohio. 15. And inasmuch as my people shall assemble themselves to the Ohio, I have kept in store a blessing such as is not known among the children of men, and it shall be poured forth upon their heads. And from thence men shall go forth into all nations. 16. Behold, verily, verily, I say unto you, that the people in Ohio call upon me in much faith, thinking I will stay my hand in judgment upon the nations, but I cannot deny my word; 17. Wherefore lay to with your might and call faithful laborers into my vineyard, that it may be pruned for the last time. 18. And inasmuch as they do repent and receive the fullness of my Gospel, and become sanctified, I will stay my hand in judgment: 19. Wherefore, go forth, crying with a loud voice, saying, the kingdom of heaven is at hand; crying Hosanna! blessed be the name of the most High God. 20. Go forth baptizing with water, preparing the way before my face, for the time of my coming; 21. For the time is at hand; the day nor the hour no man knoweth; but it surely shall come. {145} 22. And he that receiveth these things receiveth me; and they shall be gathered unto me in time and in eternity. 23. And again, it shall come to pass, that on as many as ye shall baptize with water, ye shall lay your hands, and they shall receive the gift of the Holy Ghost, and shall be looking forth for the signs of my coming, and shall know me. 24. Behold, I come quickly. Even so. Amen. [Sidenote: Why Covill Rejected the Commandment.] As James Covill rejected the word of the Lord, and returned to his former principles and people, the Lord gave unto me and Sidney Rigdon the following revelation, explaining why he obeyed not the word: _Revelation given at Fayette, New York, January 6, 1831._ [3] 1. Behold, verily, I say unto you, that the heart of my servant James Covill was right before me, for he covenanted with me that he would obey my word, 2. And he received the word with gladness, but straightway Satan tempted him; and the fear of persecution, and the cares of the world, caused him to reject the word; 3. Wherefore he broke my covenant, and it remaineth with me to do with him as seemeth me good. Amen. [Sidenote: The Prophet Removes to Ohio.] The latter part of January, in company with Brothers Sidney Rigdon and Edward Partridge, I started with my wife for Kirtland, Ohio, where we arrived about the first of February, and were kindly received and welcomed into the house of Brother Newel K. Whitney. [4] My wife and I lived in {146} the family of Brother Whitney several weeks, and received every kindness and attention which could be expected, and especially from Sister Whitney. [Sidenote: The Branch of the Church at Kirtland.] The branch of the Church in this part of the Lord's vineyard, which had increased to nearly one hundred members, were striving to do the will of God, so far as they knew it, though some strange notions and false spirits had crept in among them. With a little caution and some wisdom, I soon assisted the brethren and sisters to overcome them. The plan of "common stock," which had existed in what was called "the family," [5] whose members generally had embraced the everlasting Gospel, was readily abandoned for {147} the more perfect law of the Lord; and the false spirits were easily discerned and rejected by the light of revelation. The Lord gave unto the Church the following: _Revelation, given at Kirtland, Ohio, February 4th, 1831._ [6] 1. Hearken and hear, O ye my people, saith the Lord and your God, ye whom I delight to bless with the greatest of all blessings, ye that hear me; and ye that hear me not will I curse, that have professed my name, with the heaviest of all cursings. 2. Hearken, O ye Elders of my Church whom I have called, behold I give unto you a commandment, that ye shall assemble yourselves together to agree upon my word, 3. And by the prayer of your faith ye shall receive my law, that ye may know how to govern my Church and have all things right before me. 4. And I will be your Ruler when I come; and behold, I come quickly, and ye shall see that my law is kept. 5. He that receiveth my law and doeth it, the same is my disciple; and he that saith he receiveth it and doeth it not, the same is not my disciple, and shall be cast out from among you: 6. For it is not meet that the things which belong to the children of the kingdom, shall be given to them that are not worthy, or to dogs, or the pearls to be cast before swine. 7. And again, it is meet that my servant, Joseph Smith, Jun., should have a house built, in which to live and translate. 8. And again, it is meet that my servant, Sidney Rigdon should live as seemeth him good, inasmuch as he keepeth my commandments. 9. And again, I have called my servant, Edward Partridge, and I give a commandment, that he should be appointed by the voice of the Church, and ordained a Bishop unto the Church, to leave his merchandise and to spend all his time in the labors of the Church: 10. To see to all things as it shall be appointed unto him, in my laws in the day that I shall give them. 11. And this because his heart is pure before me, for he is like unto Nathaniel of old, in whom there is no guile. 12. These words are given unto you, and they are pure before me; wherefore beware how you hold them, for they are to be answered upon your souls in the day of judgment. Even so. Amen. {148} [Sidenote: Revelation Giving the Law of the Church.] On the 9th of February, 1831, at Kirtland, in the presence of twelve Elders, and according to the promise heretofore made, [7] the Lord gave the following revelation, embracing the law of the Church: _Revelation, given February, 1831._ [8] 1. Hearken, O ye Elders of my Church, who have assembled yourselves together in my name, even Jesus Christ the Son of the living God, the Savior of the world, inasmuch as they believe on my name and keep my commandments. 2. Again, I say unto you, hearken and hear and obey the law which I shall give unto you; 3. For verily I say, as ye have assembled yourselves together according to the commandment wherewith I commanded you, and are agreed as touching this one thing, and have asked the Father in my name, even so ye shall receive. 4. Behold, verily I say unto you, I give unto you this first commandment, that ye shall go forth in my name, every one of you, excepting my servants Joseph Smith, Jun., and Sidney Rigdon. 5. And I give unto them a commandment that they shall go forth for a little season, and it shall be given by the power of the Spirit when they shall return; 6. And ye shall go forth in the power of my Spirit, preaching my Gospel, two by two, in my name, lifting up your voices as with the sound of a trump, declaring my word like unto angels of God; 7. And ye shall go forth baptizing with water, saying--Repent ye, repent ye, for the kingdom of heaven is at hand. 8. And from this place ye shall go forth into the regions westward; and inasmuch as ye shall find them that will receive you, ye shall build up my Church in every region, 9. Until the time shall come when it shall be revealed unto you from on high, when the city of the New Jerusalem shall be prepared, that ye may be gathered in one, that ye may be my people and I will be your God. 10. And again, I say unto you, that my servant, Edward Partridge, shall stand in the office wherewith I have appointed him. And it shall come to pass, that if he transgress, another shall be appointed in his stead. Even so. Amen. {149} 11. Again, I say unto you, that it shall not be given to any one to go forth to preach my Gospel, or to build up my Church, except he be ordained by some one who has authority, and it is known to the Church that he has authority, and has been regularly ordained by the heads of the Church. 12. And again, the Elders, Priests and Teachers of this Church shall teach the principles of my Gospel, which are in the Bible and the Book of Mormon, in the which is the fullness of the Gospel; 13. And they shall observe the covenants and Church articles to do them, and these shall be their teachings, as they shall be directed by the Spirit; 14. And the Spirit shall be given unto you by the prayer of faith, and if ye receive not the Spirit, ye shall not teach, 15. And all this ye shall observe to do as I have commanded concerning your teaching, until the fulness of my scripture is given. 16. And as ye shall lift up your voices by the Comforter, ye shall speak and prophesy as seemeth me good; 17. For, behold, the Comforter knoweth all things, and beareth record of the Father and of the Son. 18. And now, behold, I speak unto the Church. Thou shalt not kill; and he that kills shall not have forgiveness in this world, nor in the world to come. 19. And again, I say, thou shalt not kill; but he that killeth shall die. 20. Thou shalt not steal; and he that stealeth and will not repent, shall be cast out. 21. Thou shalt not lie; he that lieth and will not repent, shall be cast out. 22. Thou shalt love thy wife with all thy heart, and shalt cleave unto her and none else; 23. And he that looketh upon a woman to lust after her, shall deny the faith, and shall not have the Spirit, and if he repents not he shall be cast out. 24. Thou shalt not commit adultery; and he that committeth adultery, and repenteth not, shall be cast out; 25. But he that has committed adultery and repents with all his heart and forsaketh it, and doeth it no more, thou shalt forgive; 26. But if he doeth it again, he shall not be forgiven, but shall be cast out. 27. Thou shalt not speak evil of thy neighbor, nor do him any harm. 28. Thou knowest my laws concerning these things are given in my Scriptures: he that sinneth and repenteth not shall be cast out. {150} 29. If thou lovest me, thou shalt serve me and keep all my commandments. 30. And behold, thou wilt remember the poor, and consecrate of thy properties for their support that which thou hast to impart unto them with a covenant and a deed which cannot be broken-- 31. And inasmuch as ye impart of your substance unto the poor, ye will do it unto me--and they shall be laid before the Bishop of my Church and his counselors, two of the Elders, or High Priests [9] such as he shall appoint or has appointed and set apart for that purpose. 32. And it shall come to pass, that after they are laid before the Bishop of my Church, and after that he has received these testimonies concerning the consecration of the properties of my Church, that they cannot be taken from the Church agreeable to my commandments; every man shall be made accountable unto me, a steward over his own property, or that which he has received by consecration, as much as is sufficient for himself and family. 33. And again, if there shall be properties in the hands of the Church, or any individuals of it, more than is necessary for their support, after this first consecration, which is a residue to be consecrated unto the Bishop, it shall be kept to administer to those who have not, from time to time, that every man who has need may be amply supplied, and receive according to his wants. 34. Therefore, the residue shall be kept in my storehouse, to administer to the poor and the needy, as shall be appointed by the High Council of the Church, and the Bishop and his council, 35. And for the purpose of purchasing lands for the public benefit of the Church, and building houses of worship, and building up of the New Jerusalem which is hereafter to be revealed, 36. That my covenant people may be gathered in one in that day when I shall come to my temple. And this I do for the salvation of my people. 37. And it shall come to pass, that he that sinneth and repenteth not, shall be cast out of the Church, and shall not receive again that which he has consecrated unto the poor and the needy of my Church; or in other words, unto me; 38. For inasmuch as ye do it unto the least of these, ye do it unto me; 39. For it shall come to pass, that which I spake by the mouths of my prophets, shall be fulfilled; for I will consecrate of the riches of those who embrace my Gospel among the Gentiles, unto the poor of my people who are of the house of Israel. {151} 40. And again, thou shalt not be proud in thy heart; let all thy garments be plain, and their beauty the beauty of the work of thine own hands; 41. And let all things be done in cleanliness before me. 42. Thou shalt not be idle; for he that is idle shall not eat the bread nor wear the garments of the laborer. 43. And whosoever among you are sick, and have not faith to be healed, but believe, shall be nourished with all tenderness, with herbs and mild food, and that not by the hand of an enemy. 44. And the Elders of the Church, two or more, shall be called, and shall pray for and lay their hands upon them in my name; and if they die they shall die unto me, and if they live they shall live unto me. 45. Thou shalt live together in love, insomuch that thou shalt weep for the loss of them that die, and more especially for those that have not hope of a glorious resurrection. 46. And it shall come to pass that those that die in me, shall not taste of death, for it shall be sweet unto them; 47. And they that die not in me, wo unto them, for their death is bitter. 48. And again, it shall come to pass that he that hath faith in me to be healed, and is not appointed unto death, shall be healed; 49. He who hath faith to see shall see; 50. He who hath faith to hear shall hear; 51. The lame who hath faith to leap shall leap; 52. And they who have not faith to do these things, but believe in me, have power to become my sons; and inasmuch as they break not my laws, thou shalt bear their infirmities. 53. Thou shalt stand in the place of thy stewardship; 54. Thou shalt not take thy brother's garment; thou shalt pay for that which thou shalt receive of thy brother; 55. And if thou obtainest more than that which would be for thy support, thou shalt give it into my store-house, that all things may be done according to that which I have said. 56. Thou shalt ask and my Scriptures shall be given as I have appointed, and they shall be preserved in safety; 57. And it is expedient that thou shouldst hold thy peace concerning them, and not teach them until ye have received them in full. 58. And I give unto you a commandment that then ye shall teach them unto all men; for they shall be taught unto all nations, kindreds, tongues and people. 59. Thou shalt take the things which thou hast received, which have been given unto thee in my Scriptures for a law, to be my law to govern my Church; {152} 60. And he that doeth according to these things shall be saved, and he that doeth them not shall be damned, if he so continue. 61. If thou shalt ask, thou shalt receive revelation upon revelation, knowledge upon knowledge, that thou mayest know the mysteries and peaceable things--that which bringeth joy, that which bringeth life eternal. 62. Thou shalt ask, and it shall be revealed unto you in mine own due time where the New Jerusalem shall be built. 63. And behold, it shall come to pass that my servants shall be sent forth to the east and to the west, to the north and to the south; 64. And even now, let him that goeth to the east, teach them that shall be converted to flee to the west, and this in consequence of that which is coming on the earth, and of secret combinations. 65. Behold, thou shalt observe all these things, and great shall be thy reward; for unto you it is given to know the mysteries of the kingdom, but unto the world it is not given to know them. 66. Ye shall observe the laws which ye have received and be faithful. 67. And ye shall hereafter receive Church covenants, such as shall be sufficient to establish you, both here and in the New Jerusalem. 68. Therefore, he that lacketh wisdom, let him ask of me, and I will give him liberally and upbraid him not. 69. Lift up your hearts and rejoice, for unto you the kingdom, or in other words, the keys of the Church have been given. Even so. Amen. 70. The Priests and Teachers shall have their stewardships, even as the members; 71. And the Elders, or High Priests, [10] who are appointed to assist the Bishop as counselors in all things, are to have their families supported out of the property which is consecrated to the Bishop, for the good of the poor, and for other purposes, as before mentioned; 72. Or they are to receive a just remuneration for all their services, either a stewardship or otherwise, as may be thought best or decided by the counselors and Bishop. 73. And the Bishop, also, shall receive his support, or a just renumeration for all his services in the Church. 74. [11] Behold, verily I say unto you, that whatever persons among you, having put away their companions for the cause of fornication, or in other words, if they shall testify before you in all lowliness of heart that this is the case, ye shall not cast them out from among you; {153} 75. But if ye shall find that any persons have left their companions for the sake of adultery, and they themselves are the offenders, and their companions are living, they shall be cast out from among you. 76. And again, I say unto you, that ye shall be watchful and careful, with all inquiry, that ye receive none such among you if they are married; 77. And if they are not married, they shall repent of all their sins, or ye shall not receive them. 78. And again, every person who belongeth to this Church of Christ, shall observe to keep all the commandments and covenants of the Church. 79. And it shall come to pass, that if any persons among you shall kill, they shall be delivered up and dealt with according to the laws of the land; for remember that he hath no forgiveness, and it shall be proved according to the laws of the land. 80. And if any man or woman shall commit adultery, he or she shall be tried before two Elders of the Church, or more, and every word shall be established against him or her by two witnesses of the Church, and not of the enemy; but if there are more than two witnesses it is better. 81. But he or she shall be condemned by the mouth of two witnesses, and the Elders shall lay the case before the Church, and the Church shall lift up their hands against him or her, that they may be dealt with according to the law of God. 82. And if it can be, it is necessary that the Bishop be present also. 83. And thus ye shall do in all cases which shall come before you. 84. And if a man or woman shall rob, he or she shall be delivered up unto the law of the land. 85. And if he or she shall steal, he or she shall be delivered up unto the law of the land. 86. And if he or she shall lie, he or she shall be delivered up unto the law of the land. 87. And if he or she do any manner of iniquity, he or she shall be delivered up unto the law, even that of God. 88. And if thy brother or sister offend thee, thou shalt take him or her between him or her and thee alone; and if he or she confess, thou shalt be reconciled. 89. And if he or she confess not, thou shalt deliver him or her up unto the Church, not to the members, but to the Elders. And it shall be done in a meeting, and that not before the world. 90. And if thy brother or sister offend many, he or she shall be chastened before many. 91. And if any one offend openly, he or she shall be rebuked openly, {154} that he or she may be ashamed. And if he or she confess not, he or she shall be delivered up unto the law of God. 92. If any shall offend in secret, he or she shall be rebuked in secret, that he or she may have opportunity to confess in secret to him or her whom he or she has offended, and to God, that the Church may not speak reproachfully of him or her. 93. And thus shall ye conduct in all things. [Sidenote: Pretentions of a Woman to Revelations, etc.] Soon after the foregoing revelation was received, a woman [12] came making great pretensions of revealing commandments, laws and other curious matters; and as almost every person has advocates for both theory and practice, in the various notions and projects of the age, it became necessary to inquire of the Lord, when I received the following: _Revelation given at Kirtland, February, 1831._ [13] 1. O hearken, ye Elders of my Church, and give ear to the words which I shall speak unto you; 2. For behold, verily, verily, I say unto you, that ye have received a commandment for a law unto my Church, through him whom I have appointed unto you, to receive commandments and revelations from my hand. 3. And this ye shall know assuredly that there is none other appointed unto you to receive commandments and revelations until he be taken, if he abide in me. 4. But verily, verily, I say unto you, that none else shall be appointed unto this gift except it be through him, for if it be taken from him, he shall not have power except to appoint another in his stead; 5. And this shall be a law unto you, that ye receive not the teachings of any that shall come before you as revelations or commandments; 6. And this I give unto you that you may not be deceived, that you may know they are not of me. 7. For verily I say unto you, that he that is ordained of me shall {155} come in at the gate and be ordained as I have told you before, to teach those revelations which you have received, and shall receive through him whom I have appointed. 8. And now, behold, I give unto you a commandment, that when ye are assembled together, ye shall instruct and edify each other, that ye may know how to act and direct my Church, how to act upon the points of my law and commandments, which I have given; 9. And thus ye shall become instructed in the law of my Church, and be sanctified by that which ye have received, and ye shall bind yourselves to act in all holiness before me, 10. That inasmuch as ye do this, glory shall be added to the kingdom which ye have received. Inasmuch as ye do it not, it shall be taken, even that which ye have received. 11. Purge ye out the iniquity which is among you; sanctify yourselves before me, 12. And if ye desire the glories of the kingdom, appoint ye my servant Joseph Smith, Jun., and uphold him before me by the prayer of faith. 13. And again, I say unto you, that if ye desire the mysteries of the kingdom, provide for him food and raiment, and whatsoever thing he needeth to accomplish the work, wherewith I have commanded him; 14. And if ye do it not, he shall remain unto them that have received him, that I may reserve unto myself a pure people before me. 15. Again I say, hearken ye Elders of my Church, whom I have appointed: Ye are not sent forth to be taught, but to teach the children of men the things which I have put into your hands by the power of my Spirit; 16. And ye are to be taught from on high. Sanctify yourselves and ye shall be endowed with power, that ye may give even as I have spoken. 17. Hearken ye, for, behold, the great day of the Lord is nigh at hand. 18. For the day cometh that the Lord shall utter His voice out of heaven; the heavens shall shake and the earth shall tremble, and the trump of God shall sound both long and loud, and shall say to the sleeping nations, Ye Saints arise and live; ye sinners stay and sleep until I shall call again; 19. Wherefore gird up your loins lest ye be found among the wicked. 20. Lift up your voices and spare not. Call upon the nations to repent, both old and young, both bond and free, saying, prepare yourselves for the great day of the Lord; 21. For if I, who am a man, do lift up my voice and call upon you to repent, and ye hate me, what will ye say when the day cometh when {156} the thunders shall utter their voices from the ends of the earth, speaking to the ears of all that live, saying, repent, and prepare for the great day of the Lord; 22. Yea, and again, when the lightnings shall streak forth from the east unto the west, and shall utter forth their voices unto all that live, and make the ears of all tingle that hear, saying these words, Repent ye, for the great day of the Lord is come. 23. And again, the Lord shall utter His voice out of heaven, saying, Hearken, O ye nations of the earth, and hear the words of that God who made you. 24. O, ye nations of the earth, how often would I have gathered you together as a hen gathereth her chickens under her wing, but ye would not! 25. How oft have I called upon you by the mouth of my servants, and by the ministering of angels, and by mine own voice, and by the voice of thunderings, and by the voice of lightnings, and by the voice of tempests, and by the voice of earthquakes, and great hailstorms, and by the voice of famines and pestilences of every kind, and by the great sound of a trump, and by the voice of judgment, and by the voice of mercy all the day long and by the voice of glory, and honor, and the riches of eternal life, and would have saved you with an everlasting salvation, but ye would not? 26. Behold the day has come, when the cup of the wrath of my indignation is full. 27. Behold, verily I say unto you, that these are the words of the Lord your God; 28. Wherefore labor ye, labor ye in my vineyard for the last time--for the last time call upon the inhabitants of the earth, 29. For in mine own due time will I come upon the earth in judgment, and my people shall be redeemed and shall reign with me on earth, 30. For the great Millennium, of which I have spoken by the mouth of my servants, shall come; 31. For Satan shall be bound, and when he is loosed again, he shall only reign for a little season, and then cometh the end of the earth; 32. And he that liveth in righteousness shall be changed in the twinkling of an eye, and the earth shall pass away so as by fire; 33. And the wicked shall go away into unquenchable fire, and their end no man knoweth on earth, nor ever shall know, until they come before me in judgment. 34. Hearken ye to these words; Behold, I am Jesus Christ, the Savior of the world. Treasure these things up in your hearts, and let the solemnities of eternity rest upon your minds. 35. Be sober. Keep all my commandments. Even so. Amen. {157} [Sidenote: A Special Conference, 3rd-6th of June.] The latter part of February I received the following revelation, which caused the Church to appoint a conference to be held early in the month of June ensuing: _Revelation to Joseph Smith, Jun., and Sidney Rigdon, given at Kirtland, February, 1831._ [14] 1. Behold, thus saith the Lord unto you my servants, it is expedient in me that the Elders of my Church should be called together, from the east and from the west, and from the north and from the south, by letter or some other way. 2. And it shall come to pass, that inasmuch as they are faithful, and exercise faith in me, I will pour out my Spirit upon them in the day that they assemble themselves together. 3. And it shall come to pass that they shall go forth into the regions round about, and preach repentance unto the people; 4. And many shall be converted, insomuch that ye shall obtain power to organize yourselves according to the laws of man; 5. That your enemies may not have power over you, that you may be preserved in all things; that you may be enabled to keep my laws, that every bond may be broken wherewith the enemy seeketh to destroy my people. 6. Behold, I say unto you, that ye must visit the poor and the needy, and administer to their relief, that they may be kept until all things may be done according to my law which ye have received. Amen. Footnotes 1. Doctrine and Covenants, sec. 38. 2. Doctrine and Covenants, sec. 39. 3. Doctrine and Covenants, sec. 11. 4. Newel Kimball Whitney was descended from the Whitneys of Watertown, Mass., who emigrated from England in 1635. His mother was a native of the "Bay state," and his father of the state of Vermont. There, also, Newel was born, in Marlborough, Windham county, February 5, 1795. A natural business man, he made his own way in the world, and after figuring as a sutler during the war of 1812, and taking part in the battle of Plattsburg, near Lake Champlain, he established himself as an Indian trader at Green Bay, Lake Michigan. He next settled in Ohio, where he made the acquaintance of Algernon Sidney Gilbert, a merchant of Painesville, whose partner he became in the successful firm of Gilbert and Whitney at Kirtland. In October, 1822, he married Elizabeth Ann Smith, a young lady from Connecticut, who is known in Church history as "Mother Whitney." When Oliver Cowdery and his fellow missionaries came to Kirtland, en route to Missouri, the Whitneys were Campbellites, members of Sidney Rigdon's flock, but upon hearing the fulness of the Gospel as preached by those Elders, they embraced it. In the Whitney family folk lore the incident of the Prophet's arrival at Kirtland is thus related: "About the first of February, 1831, a sleigh containing four persons drove through the streets of Kirtland and drew up in front of the store of Gilbert and Whitney. One of the men, a young and stalwart personage alighted, and springing up the steps walked into the store and to where the junior partner was standing. 'Newel K. Whitney! Thou art the man!' he exclaimed, extending his hand cordially, as if to an old and familiar acquaintance. 'You have the advantage of me,' replied the merchant, as he mechanically took the proffered hand, 'I could not call you by name as you have me.' 'I am Joseph the Prophet,' said the stranger smiling. 'You've prayed me here, now what do you want of me?'" The Prophet, it is said, while in the East had seen the Whitneys, in vision, praying for his coming to Kirtland. "Mother Whitney" also tells how on a certain night prior to the advent of Elder Cowdery and his companions, while she and her husband were praying to the Lord to know how they might obtain the gift of the Holy Ghost, which of all things they desired, they saw a vision as of a cloud of glory resting upon their house, and heard a voice from heaven saying, "Prepare to receive the word of the Lord, for it is coming." Shortly afterwards Oliver Cowdery and his associates came with the Book of Mormon, and with the message of the restored Gospel. Moreover, in further fulfilment of this vision, under the rooftree of the Whitneys the Prophet received a number of the revelations contained in this volume. 5. This organization, called "the family," came into existence before the Gospel was preached in Kirtland, through an effort of the people of this neighborhood to live as the early Christians are said to have lived, viz., "And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own, but they had all things common."--(Acts 4:32.) 6. Doctrine and Covenants, sec. 41. 7. This refers to the promise which the Lord gave in the revelation of January 1831, see p. 142, verse 32. 8. Doctrine and Covenants, sec. 42. 9. The words, "or High Priests," were added by the Prophet some years after: and also the words, "High Council," in the 34th verse.--_Orson Pratt_. 10. The words, "or High Priests," were added by the Prophet some years after.--_Orson Pratt_. 11. Verses 74 to 93 inclusive, were given some days after the first 73 verses.--_Orson Pratt_. 12. This woman's name, according to the history of the church kept by John Whitmer, was Hubble. "She professed to be a prophetess of the Lord, and professed to have many revelations, and knew the Book of Mormon was true, and that she should become a teacher in the church of Christ. She appeared to be very sanctimonious and deceived some who were not able to detect her in her hypocrisy; others, however, had the spirit of discernment and her follies and abominations were manifest." John Whitmer's _History of the Church_, ch. 3. 13. Doctrine and Covenants, sec. 43. 14. Doctrine and Covenants, sec. 44. {158} Chapter XIV. Effort to Overwhelm the Church by Falsehood--Sundry Revelations Leading to Doctrinal Development. [Sidenote: Efforts through the Press to Retard the Work.] At this age of the Church [i. e., early in the spring of 1831] many false reports, lies, and foolish stories, were published in the newspapers, and circulated in every direction, to prevent people from investigating the work, or embracing the faith. A great earthquake in China, which destroyed from one to two thousand inhabitants, was burlesqued in some papers, as "Mormonism in China." [1] But to the joy of the Saints who had to struggle against every thing that prejudice and wickedness could invent, I received the following: {159} _Revelation at Kirtland, given March 7th, 1831._ [2] 1. Hearken, O ye people of my Church, to whom the kingdom has been given--hearken ye and give ear to Him who laid the foundation of the earth, who made the heavens and all the hosts thereof, and by whom all things were made which live, and move, and have a being. 2. And again, I say, hearken unto my voice, lest death shall overtake you; in an hour when ye think not the summer shall be past, and the harvest ended, and your souls not saved. 3. Listen to Him who is the Advocate with the Father, who is pleading your cause before Him, 4. Saying, Father, behold the sufferings and death of Him who did no sin, in whom Thou wast well pleased; behold the blood of Thy Son which was shed--the blood of Him whom Thou gavest that Thyself might be glorified; 5. Wherefore, Father, spare these my brethren that believe on my name, that they may come unto me and have everlasting life. 6. Hearken, O ye people of my Church, and ye Elders listen together, and hear my voice while it is called today, and harden not your hearts, 7. For verily I say unto you that I am Alpha and Omega, the beginning and the end, the light and the life of the world--a light that shineth in darkness and the darkness comprehendeth it not. 8. I came unto my own, and my own received me not; but unto as many as received me, gave I power to do many miracles, and to become the sons of God, and even unto them that believed on my name gave I power to obtain eternal life. 9. And even so, I have sent mine everlasting covenant into the world, to be a light to the world, and to be a standard for my people, and for the Gentiles to seek to it, and to be a messenger before my face to prepare the way before me; 10. Wherefore, come ye unto it, and with him that cometh, I will reason as with men in days of old, and I will show unto you my strong reasoning, 11. Wherefore hearken ye together and let me show unto you, even my wisdom--the wisdom of Him whom ye say is the God of Enoch, and his brethren, 12. Who were separated from the earth, and were received unto myself--a city reserved until a day of righteousness shall come--a day which was sought for by all holy men, and they found it not because of wickedness and abominations; 13. And confessed they were strangers and pilgrims on the earth; {160} 14. But obtained a promise that they should find it and see it in their flesh. 15. Wherefore, hearken and I will reason with you, and I will speak unto you and prophesy, as unto men in days of old; 16. And I will show it plainly, as I showed it unto my disciples as I stood before them in the flesh, and spake unto them, saying, as ye have asked of me concerning the signs of my coming in the day when I shall come in my glory in the clouds of heaven, to fulfil the promises that I have made unto your fathers, 17. For as ye have looked upon the long absence of your spirits from your bodies to be a bondage, I will show unto you how the day of redemption shall come, and also the restoration of the scattered Israel. 18. And now ye behold this temple which is in Jerusalem, which ye call the house of God, and your enemies say that this house shall never fall. 19. But, verily, I say unto you, that desolation shall come upon this generation as a thief in the night, and this people shall be destroyed and scattered among all nations. 20. And this temple which ye now see shall be thrown down that there shall not be left one stone upon another. 21. And it shall come to pass, that this generation of Jews shall not pass away, until every desolation which I have told you concerning them shall come to pass. 22. Ye say that ye know that the end of the world cometh; ye say also that ye know that the heavens and the earth shall pass away; 23. And in this ye say truly, for so it is; but these things which I have told you shall not pass away until all shall be fulfilled, 24. And this I have told you concerning Jerusalem, and when that day shall come, shall a remnant be scattered among all nations; 25. But they shall be gathered again, but they shall remain until the times of the Gentiles be fulfilled. 26. And in that day shall be heard of wars and rumors of wars, and the whole earth shall be in commotion, and men's hearts shall fail them, and they shall say that Christ delayeth His coming until the end of the earth. 27. And the love of men shall wax cold, and iniquity shall abound; 28. And when the times of the Gentiles is come in, a light shall break forth among them that sit in darkness, and it shall be the fulness of my Gospel; 29. But they receive it not, for they perceive not the light and they turn their hearts from me because of the precepts of men; 30. And in that generation shall the times of the Gentiles be fulfilled; {161} 31. And there shall be men standing in that generation, that shall not pass, until they shall see an overflowing scourge; for a desolating sickness shall cover the land; 32. But my disciples shall stand in holy places, and shall not be moved; but among the wicked, men shall lift up their voices, and curse God and die. 33. And there shall be earthquakes also in divers places and many desolations; yet men will harden their hearts against me, and they will take up the sword, one against another, and they will kill one another. 34. And, now, when I the Lord had spoken these words unto my disciples, they were troubled: 35. And I said unto them, be not troubled, for, when all these things shall come to pass, ye may know that the promises which have been made unto you shall be fulfilled; 36. And when the light shall begin to break forth, it shall be with them like unto a parable which I will show you: 37. Ye look and behold the fig trees, and ye see them with your eyes, and ye say when they begin to shoot forth, and their leaves are yet tender, that summer is now nigh at hand; 38. Even so it shall be in that day when they shall see all these things, then shall they know that the hour is nigh. 39. And it shall come to pass that he that feareth me shall be looking forth for the great day of the Lord to come, even for the signs of the coming of the Son of man: 40. And they shall see signs and wonders, for they shall be shown forth in the heavens above, and in the earth beneath; 41. And they shall behold blood, and fire, and vapors of smoke; 42. And before the day of the Lord shall come, the sun shall be darkened, and the moon be turned into blood, and the stars fall from heaven; 43. And the remnant shall be gathered unto this place, 44. And then they shall look for me, and, behold, I will come; and they shall see me in the clouds of heaven, clothed with power and great glory, with all the holy angels; and he that watches not for me shall be cut off. 45. But before the arm of the Lord shall fall, an angel shall sound his trump, and the saints that have slept shall come forth to meet me in the cloud. 46. Wherefore, if ye have slept in peace, blessed are you, for as you now behold me and know that I am, even so shall ye come unto me and your souls shall live, and your redemption shall be perfected, and the saints shall come forth from the four quarters of the earth. {162} 47. Then shall the arm of the Lord fall upon the nations. 48. And then shall the Lord set his foot upon this mount, and it shall cleave in twain, and the earth shall tremble, and reel to and fro, and the heavens also shall shake, 49. And the Lord shall utter his voice, and all the ends of the earth shall hear it, and the nations of the earth shall mourn, and they that have laughed shall see their folly, 50. And calamity shall cover the mocker, and the scorner shall be consumed, and they that have watched for iniquity shall be hewn down and cast into the fire. 51. And then shall the Jews look upon me and say, What are these wounds in Thine hands and in Thy feet? 52. Then shall they know that I am the Lord; for I will say unto them, These wounds are the wounds with which I was wounded in the house of my friends. I am he who was lifted up. I am Jesus that was crucified. I am the Son of God. 53. And then shall they weep because of their iniquities; then shall they lament because they persecuted their King. 54. And then shall the heathen nations be redeemed, and they that knew no law shall have part in the first resurrection; and it shall be tolerable for them; 55. And Satan shall be bound that he shall have no place in the hearts of the children of men. 56. And at that day when I shall come in my glory, shall the parable be fulfilled which I spake concerning the ten virgins; 57. For they that are wise and have received the truth, and have taken the Holy Spirit for their guide, and have not been deceived; verily I say unto you, they shall not be hewn down and cast into the fire, but shall abide the day. 58. And the earth shall be given unto them for an inheritance; and they shall multiply and wax strong, and their children shall grow up without sin unto salvation, 59. For the Lord shall be in their midst, and His glory shall be upon them, and He will be their King and their Lawgiver. 60. And now, behold, I say unto you, it shall not be given unto you to know any further concerning this chapter, until the New Testament be translated, and in it all these things shall be made known; 61. Wherefore I give unto you that ye may now translate it, that ye may be prepared for the things to come; 62. For verily I say unto you, that great things await you; 63. Ye hear of wars in foreign lands, but, behold, I say unto you, they are nigh, even at your doors, and not many years hence ye shall hear of wars in your own lands. {163} 64. Wherefore, I, the Lord, have said, Gather ye out from the eastern lands, assemble ye yourselves together ye Elders of my Church; go ye forth into the western countries, call upon the inhabitants to repent, and inasmuch as they do repent, build up churches unto me; 65. And with one heart and with one mind, gather up your riches that ye may purchase an inheritance which shall hereafter be appointed unto you, 66. And it shall be called the New Jerusalem, a land of peace, a city of refuge, a place of safety for the Saints of the Most High God; 67. And the glory of the Lord shall be there, and the terror of the Lord also shall be there, insomuch that the wicked will not come unto it, and it shall be called Zion. 68. And it shall come to pass, among the wicked, that every man that will not take his sword against his neighbor must needs flee unto Zion for safety. 69. And there shall be gathered unto it out of every nation under heaven; and it shall be the only people that shall not be at war one with another. 70. And it shall be said among the wicked, Let us not go up to battle against Zion, for the inhabitants of Zion are terrible; wherefore we cannot stand. 71. And it shall come to pass that the righteous shall be gathered out from among all nations, and shall come to Zion, singing with songs of everlasting joy. 72. And now I say unto you, keep these things from going abroad unto the world, until it is expedient in me, that ye may accomplish this work in the eyes of the people, and in the eyes of your enemies, that they may not know your works until ye have accomplished the thing which I have commanded you; 73. That when they shall know it, that they may consider these things; 74. For when the Lord shall appear he shall be terrible unto them, that fear may seize upon them, and they shall stand afar off and tremble; 75. And all nations shall be afraid because of the terror of the Lord, and the power of his might. Even so. Amen. [Sidenote: The Gifts of the Holy Ghost.] The next day after the above was received, I also received the following revelation, relative to the gifts of the Holy Ghost: _Revelation, given at Kirtland, March 8th, 1831._ [3] 1. Hearken, O ye people of my Church; for verily I say unto you, {164} that these things were spoken unto you for your profit and learning; 2. But notwithstanding those things which are written, it always has been given to the Elders of my Church from the beginning, and ever shall be, to conduct all meetings as they are directed and guided by the Holy Spirit; 3. Nevertheless ye are commanded never to cast any one out from your public meetings, which are held before the world; 4. Ye are also commanded not to cast any one who belongeth to the church out of your sacrament meetings; nevertheless, if any have trespassed, let him not partake until he makes reconciliation. 5. And again I say unto you, ye shall not cast any out of your sacrament meetings, who are earnestly seeking the kingdom: I speak this concerning those who are not of the Church. 6. And again I say unto you, concerning your confirmation meetings, that if there be any that are not of the Church, that are earnestly seeking after the kingdom, ye shall not cast them out; 7. But ye are commanded in all things to ask of God, who giveth liberally; and that which the Spirit testifies unto you, even so I would that ye should do in all holiness of heart, walking uprightly before me, considering the end of your salvation, doing all things with prayer and thanksgiving, that ye may not be seduced by evil spirits, or doctrines of devils, or the commandments of men, for some are of men, and others of devils. 8. Wherefore, beware lest ye are deceived; and that ye may not be deceived, seek ye earnestly the best gifts, always remembering for what they are given; 9. For verily I say unto you, they are given for the benefit of those who love me and keep all my commandments, and him that seeketh so to do; that all may be benefited that seek or that ask of me, that ask and not for a sign that they may consume it upon their lust. 10. And again, verily I say unto you, I would that ye should always remember, and always retain in your minds what those gifts are, that are given unto the Church, 11. For all have not every gift given unto them; for there are many gifts, and to every man is given a gift by the Spirit of God: {165} 12. To some is given one, and to some is given another, that all may be profited thereby; 13. To some it is given by the Holy Ghost to know that Jesus Christ is the Son of God, and that He was crucified for the sins of the world; 14. To others it is given to believe on their words, that they also might have eternal life if they continue faithful. 15. And again, to some it is given by the Holy Ghost to know the differences of administration, as it will be pleasing unto the same Lord, according as the Lord will, suiting his mercies according to the conditions of the children of men. 16. And again, it is given by the Holy Ghost to some to know the diversities of operations, whether they be of God, that the manifestations of the Spirit may be given to every man to profit withal. 17. And again, verily I say unto you, to some is given, by the Spirit of God, the word of wisdom; 18. To another is given the word of knowledge, that all may be taught to be wise and to have knowledge. 19. And again, to some it is given to have faith to be healed, 20. And to others it is given to have faith to heal. 21. And again, to some is given the working of miracles, 22. And to others it is given to prophesy, 23. And to others the discerning of spirits. 24. And again, it is given to some to speak with tongues, 25. And to another is given the interpretation of tongues: 26. And all these gifts come from God, for the benefit of the children of God. 27. And unto the Bishop of the Church, and unto such as God shall appoint and ordain to watch over the Church, and to be Elders unto the Church, are to have it given unto them to discern all those gifts lest there shall be any among you professing and yet be not of God. 28. And it shall come to pass that he that asketh in Spirit shall receive in Spirit; 29. That unto some it may be given to have all those gifts, that there may be a head, in order that every member may be profited thereby: 30. He that asketh in the Spirit, asketh according to the will of God, wherefore it is done even as he asketh. 31. And again I say unto you, all things must be done in the name of Christ, whatsoever you do in the Spirit; 32. And ye must give thanks unto God in the Spirit for whatsoever blessings ye are blessed with; 33. And ye must practice virtue and holiness before me continually. Even so. Amen. {166} [Sidenote: John Whitmer Appointed Historian.] The same day that I received the foregoing revelation, I also received the following, setting apart John Whitmer as a historian, [4] inasmuch as he is faithful: _Revelation to Joseph Smith, Jun., and John Whitmer, given at Kirtland, March 8th, 1831._ [5] 1. Behold, it is expedient in me that my servant John should write and keep a regular history, and assist you, my servant Joseph, in transcribing all things which shall be given you, until he is called to further duties. 2. Again, verily I say unto you, that he can also lift up his voice in meetings, whenever it shall be expedient. 3. And again, I say unto you, that it shall be appointed unto him to keep the Church record and history continually, for Oliver Cowdery I have appointed to another office. 4. Wherefore it shall be given him, inasmuch as he is faithful by the Comforter, to write these things. Even so. Amen. [Sidenote: On the Purchase of Lands in Ohio.] Upon inquiry how the brethren should act in regard to purchasing lands to settle upon, [6] and where they should finally make a permanent location, I received the following: _Revelation, given at Kirtland, March, 1831._ [7] 1. It is necessary that ye should remain for the present time in your places of abode, as it shall be suitable to your circumstances; 2. And inasmuch as ye have lands, ye shall impart to the eastern brethren; 3. And inasmuch as ye have not lands, let them buy for the present {167} time in those regions round about as seemeth them good, for it must needs be necessary that they have places to live upon for the present time. 4. It must needs be necessary, that ye save all the money that ye can, and that ye obtain all that ye can in righteousness, that in time ye may be enabled to purchase land for an inheritance, even the city. 5. The place is not yet to be revealed, but after your brethren come from the east, there are to be certain men appointed, and to them it shall be given to know the place, or to them it shall be revealed. 6. And they shall be appointed to purchase the lands, and to make a commencement to lay the foundation of the city; and then shall ye begin to be gathered with your families, every man according to his family, according to his circumstances, and as is appointed to him by the Presidency and the Bishop of the Church, according to the laws and commandments which ye have received, and which ye shall hereafter receive. Even so. Amen. [Sidenote: The Shaking Quakers.] At about this time came Leman Copley, one of the sect called Shaking Quakers, [8] and embraced the fullness of the everlasting Gospel, apparently honest-hearted, but still retaining the idea that the Shakers were right in some particulars of their faith. In order to have more perfect understanding on the subject, I inquired of the Lord, and received the following: _Revelation to Sidney Rigdon, Parley P. Pratt, and Leman Copley, given March, 1831._ [9] 1. Hearken unto my word, my servants Sidney, and Parley, and {168} Leman, for behold, verily I say unto you, that I give unto you a commandment that you shall go and preach my Gospel which ye have received, even as ye have received it, unto the Shakers. 2. Behold, I say unto you, that they desire to know the truth in part, but not all, for they are not right before me and must needs repent; 3. Wherefore I send you, my servants Sidney and Parley to preach the Gospel unto them; 4. And my servant Leman shall be ordained unto this work, that he may reason with them, not according to that which he has received of them, but according to that which shall be taught him by you my servants, and by so doing I will bless him, otherwise he shall not prosper. 5. Thus saith the Lord, for I am God, and have sent mine Only Begotten Son into the world for the redemption of the world, and have decreed that he that receiveth Him shall be saved, and he that receiveth Him not shall be damned. 6. And they have done unto the Son of man even as they listed; and He has taken His power on the right hand of His glory, and now reigneth in the heavens, and will reign till He descends on the earth to put all enemies under His feet, which time is nigh at hand: 7. I, the Lord God, have spoken it, but the hour and the day no man knoweth, neither the angels in heaven nor shall they know until He comes. 8. Wherefore I will that all men shall repent, for all are under sin, except those which I have reserved unto myself, holy men that ye know not of. 9. Wherefore I say unto you, that I have sent unto you mine everlasting covenant, even that which was from the beginning-- 10. And that which I have promised I have so fulfilled--and the nations of the earth shall bow to it; and, if not of themselves, they shall come down, for that which is now exalted of itself shall be laid low of power; 11. Wherefore I give unto you a commandment that ye go among this people, and say unto them, like unto mine Apostle of old, whose name was Peter; 12. Believe on the name of the Lord Jesus, who was on the earth, and is to come, the beginning and the end, 13. Repent and be baptized in the name of Jesus Christ, according to the holy commandment, for the remission of sins; 14. And whoso doeth this shall receive the gift of the Holy Ghost, by the laying on of the hands of the Elders of the Church. 15. And again, verily I say unto you, that whoso forbiddeth to marry is not ordained of God, for marriage is ordained of God unto man; {169} 16. Wherefore, it is lawful that he should have one wife, and they twain shall be one flesh, and all this that the earth might answer the end of its creation. 17. And that it might be filled with the measure of man, according to his creation before the world was made. 18. And whoso forbiddeth to abstain from meats, that man should not eat the same, is not ordained of God; 19. For, behold, the beasts of the field and the fowls of the air, and that which cometh of the earth, is ordained for the use of man for food and for raiment, and that he might have in abundance: 20. But it is not given that one man should possess that which is above another, wherefore the world lieth in sin; 21. And wo be unto man that sheddeth blood or that wasteth flesh and hath no need. 22. And again, verily, I say unto you, that the Son of Man cometh not in the form of a woman, neither of a man traveling on the earth. 23. Wherefore be not deceived, but continue in steadfastness, looking forth for the heavens to be shaken, and the earth to tremble and to reel to and fro as a drunken man, and for the valleys to be exalted, and for the mountains to be made low, and for the rough places to become smooth; and all this when the angel shall sound his trumpet. 24. But before the great day of the Lord shall come, Jacob shall flourish in the wilderness, and the Lamanites shall blossom as the rose. 25. Zion shall flourish upon the hills and rejoice upon the mountains, and shall be assembled together unto the place which I have appointed. 26. Behold, I say unto you, go forth as I have commanded you--repent of all your sins, ask and ye shall receive, knock and it shall be opened unto you: 27. Behold, I will go before you and be your rearward; and I will be in your midst, and you shall not be confounded; 28. Behold, I am Jesus Christ, and I come quickly. Even so. Amen. [10] {170} [Sidenote: Inquiry on Spiritual Manifestations.] During the month of April, I continued to translate the Scriptures as time would allow. In May, a number of Elders being present, and not understanding the different spirits [11] abroad in the earth, I inquired and received from the Lord the following: _Revelation, given May, 1831._ [12] 1. Hearken, O ye Elders of my Church, and give ear to the voice of the living God, and attend to the words of wisdom which shall be given unto you, according as ye have asked and are agreed as touching the Church, and the spirits which have gone abroad in the earth. 2. Behold, verily, I say unto you, that there are many spirits which are false spirits, which have gone forth in the earth, deceiving the world; 3. And also Satan hath sought to deceive you, that he might overthrow you. 4. Behold, I the Lord have looked upon you, and have seen abominations in the Church that profess my name; 5. But blessed are they who are faithful and endure, whether in life or in death, for they shall inherit eternal life. 6. But wo unto them that are deceivers and hypocrites, for thus saith the Lord, I will bring them to judgment. 7. Behold, verily I say unto you, there are hypocrites among you, who have deceived some, which has given the adversary power, but behold such shall be reclaimed; {171} 8. But the hypocrites shall be detected and shall be cut off, either in life or in death, even as I will; and wo unto them who are cut off from my Church, for the same are overcome of the world; 9. Wherefore, let every man beware lest he do that which is not in truth and righteousness before me. 10. And now come, saith the Lord, by the Spirit, unto the Elders of His Church, and let us reason together, that ye may understand: 11. Let us reason even as a man reasoneth one with another, face to face: 12. Now when a man reasoneth he is understood of man, because he reasoneth as a man, even so will I the Lord, reason with you, that you may understand; 13. Wherefore, I, the Lord, ask you this question, Unto what were ye ordained? 14. To preach my Gospel by the Spirit, even the Comforter which was sent forth to teach the truth; 15. And then received ye spirits which ye could not understand, and received them to be of God, and in this are ye justified? 16. Behold ye shall answer this question yourselves; nevertheless I will be merciful unto you; he that is weak among you hereafter shall be made strong. 17. Verily I say unto you, he that is ordained of me and sent forth to preach the word of truth by the Comforter, in the Spirit of truth, doth he preach it by the Spirit of truth or some other way? 18. And if it be by some other way, it is not of God. 19. And again, he that receiveth the word of truth, doth he receive it by the Spirit of truth or some other way? 20. If it be some other way it is not of God: 21. Therefore, why is it that ye cannot understand and know that he that receiveth the word by the Spirit of truth, receiveth it as it is preached by the Spirit of truth? 22. Wherefore, he that preacheth and he that receiveth, understand one another, and both are edified and rejoice together. 23. And that which doth not edify is not of God and is darkness; 24. That which is of God is light; and he that receiveth light, and continueth in God, receiveth more light, and that light groweth brighter and brighter until the perfect day. 25. And again, verily I say unto you, and I say it that you may know the truth, that you may chase darkness from among you; 26. He that is ordained of God and sent forth, the same is appointed to be the greatest, notwithstanding he is the least and the servant of all. 27. Wherefore, he is possessor of all things; for all things are subject unto him, both in heaven and on the earth, the life and the light, {172} the Spirit and the power, sent forth by the will of the Father, through Jesus Christ, His Son. 28. But no man is possessor of all things except he be purified and cleansed from all sin; 29. And if ye are purified and cleansed from all sin, ye shall ask whatsoever you will in the name of Jesus, and it shall be done: 30. But know this, it shall be given you what you shall ask, and as ye are appointed to the head, the spirits shall be subject unto you. 31. Wherefore, it shall come to pass, that if you behold a spirit manifested that you cannot understand, and you receive not that spirit, ye shall ask of the Father in the name of Jesus, and if he give not unto you that spirit, then you may know that it is not of God: 32. And it shall be given unto you power over that spirit, and you shall proclaim against that spirit with a loud voice that it is not of God; 33. Not with railing accusation, that ye be not overcome, neither with boasting, nor rejoicing, lest you be seized therewith. 34. He that receiveth of God, let him account it of God, and let him rejoice that he is accounted of God worthy to receive. 35. And by giving heed and doing these things which ye have received, and which ye shall hereafter receive: and the kingdom is given you of the Father, and power to overcome all things which are not ordained of Him. 36. And behold, verily I say unto you, blessed are you who are now hearing these words of mine from the mouth of my servant, for your sins are forgiven you. 37. Let my servant, Joseph Wakefield, in whom I am well pleased, and my servant, Parley P. Pratt go forth among the churches and strengthen them by the word of exhortation; 38. And also my servant John Corrill, or as many of my servants as are ordained unto this office, and let them labor in the vineyard; and let no man hinder them doing that which I have appointed unto them: 39. Wherefore in this thing my servant Edward Partridge is not justified; nevertheless let him repent and he shall be forgiven. 40. Behold, ye are little children, and ye cannot bear all things now; we must grow in grace and in the knowledge of the truth. 41. Fear not, little children, for you are mine, and I have overcome the world, and you are of them that my Father hath given me; 42. And none of them that my Father hath given me shall be lost: 43. And the Father and I are one: I am in the Father and the Father in me: and inasmuch as ye have received me, ye are in me and I in you; 44. Wherefore I am in your midst, and I am the Good Shepherd, and the Stone of Israel. He that buildeth upon this rock shall never fall. 45. And the day cometh that you shall hear my voice and see me, and know that I am. {173} 46. Watch, therefore, that ye may be ready. Even so. Amen. [13] [Sidenote: Arrival in Ohio of the New York Saints.] Not long after the foregoing was received, the Saints from the State of New York began to come on, and it seemed necessary to settle them; therefore at the solicitation of Bishop Partridge, I inquired, and received the following: _Revelation, given May, 1831._ [14] 1. Hearken unto me, saith the Lord your God, and I will speak unto my servant Edward Partridge, and give unto him directions, for it must needs be that he receive directions how to organize this people; 2. For it must needs be that they be organized according to my laws--otherwise, they will be cut off. 3. Wherefore, let my servant Edward Partridge, and those whom he has chosen, in whom I am well pleased, appoint unto this people their portions, every man equal according to his family, according to his circumstances, and his wants and needs. 4. And let my servant Edward Partridge, when he shall appoint a man his portion, give unto him a writing that shall secure unto him his portion, that he shall hold it, even this right and this inheritance in the Church, until he transgresses and is not accounted worthy by the voice {174} of the Church, according to the laws and covenants of the Church, to belong to the Church: 5. And if he shall transgress and is not accounted worthy to belong to the Church, he shall not have power to claim that portion which he has consecrated unto the Bishop for the poor and needy of my Church; therefore, he shall not retain the gift, but shall only have claim on that portion that is deeded unto him. 6. And thus all things shall be made sure, according to the laws of the land. 7. And let that which belongs to this people be appointed unto this people; 8. And the money which is left unto this people, let there be an agent appointed unto this people, to take the money to provide food and raiment, according to the wants of this people. 9. And let every man deal honestly, and be alike among this people, and receive alike, that ye may be one, even as I have commanded you. 10. And let that which belongeth to this people not be taken and given unto that of another church; 11. Wherefore, if another church would receive money of this church, let them pay unto this church again according as they shall agree; 12. And this shall be done through the Bishop or the agent, which shall be appointed by the voice of the Church. 13. And again, let the Bishop appoint a storehouse unto this Church; and let all things both in money and in meat, which are more than is needful for the wants of this people, be kept in the hands of the Bishop. 14. And let him also reserve unto himself for his own wants, and for the wants of his family, as he shall be employed in doing this business. 15. And thus I grant unto this people a privilege of organizing themselves according to my laws. 16. And I consecrate unto them this land for a little season, until I, the Lord, shall provide for them otherwise, and command them to go hence; 17. And the hour and the day is not given unto them, wherefore let them act upon this land as for years, and this shall turn unto them for their good. 18. Behold, this shall be an example unto my servant Edward Partridge, in other places, in all churches. 19. And whoso is found a faithful, a just and a wise steward, shall enter into the joy of his Lord, and shall inherit eternal life. 20. Verily, I say unto you, I am Jesus Christ, who cometh quickly, in an hour you think not. Even so. Amen. Footnotes 1. This earthquake in China is a matter of some interest in connection with the history of the church, since it was the means of bringing Simonds Ryder, a somewhat noted preacher of the Campbellite faith, into the Church. According to _Hayden's History of the Disciples on the Western Reserve_ (a Campbellite book), Mr. Ryder was much perplexed over "Mormonism," and for a time was undecided whether to join the Church or not. "In the month of June," (1831) writes Mr. Hayden, "he read in a newspaper an account of the destruction of Pekin in China, and he remembered that six weeks before, a young 'Mormon' girl had predicted the destruction of that city." J. H. Kennedy, in his _Early Days of Mormonism_ (Scribner's & Sons, 1888), refers to the same thing, and adds: "This appeal to the superstitious part of his nature was the final weight in the balance and he threw the whole power of his influence upon the side of 'Mormonism.' His surrender caused an excitement almost equal to that which followed the fall of Rigdon," (pp. 103-4). It was doubtless this prophecy and the conversion connected with it that led the papers mentioned in the text to refer to it as "Mormonism" in China. The discrepancy in dates, Hayden and Kennedy referring to the published accounts of the events as appearing in June, and the Prophet making reference to it previous to the 7th of March, need cause no confusion. It will be seen that the Prophet alludes to it in connection with a number of other things as taking place "at this age of the Church"--a very indefinite reference as to the time in which a thing may have occurred. 2. Doctrine and Covenants, sec. 45. 3. Doctrine and Covenants, sec 46. With reference to the matters mentioned in verses 17 in this revelation, John Whitmer writes: "In the beginning of the Church, while yet in her infancy, the disciples used to exclude unbelievers, which caused some to marvel and converse of this matter because of the things written in the Book of Mormon [3 Nephi 18:22-34.] Therefore the Lord deigned to speak on this subject, that His people might come to understanding, and said that He had always given to His Elders to conduct all meetings as they were led by the Spirit."--John Whitmer's _History of the Church_, ch. 4. 4. Previous to this Oliver Cowdery, had acted as historian and recorder. John Whitmer, according to his own representations, said he would rather not keep the Church history, but observed--"The will of the Lord be done, and if He desires it, I wish that He would manifest it through Joseph the seer."--John Whitmer's _History of the Church_, ch. 6.--Accordingly the revelation was given. 5. Doctrine and Covenants, sec. 47. 6. This question was agitating the minds of the brethren in consequence of the expected arrival in the near future, of the Saints from New York, who had been commanded to gather to Ohio, and for whose reception it was necessary to make preparations. 7. Doctrine and Covenants, section 48. 8. "This sect of Christians arose in England, and Ann Lee has the credit of being its founder. They derive their name from their manner of worship, which is performed by singing and dancing and clapping their hands in regular time, to a novel but rather pleasant kind of music. This sect was persecuted in England, and came to America in 1774. They first settled in Watervliet, near Albany, New York. They have, or think they have, revelations from heaven, or gifts from the Holy Spirit, which direct them in the choice of their leaders, and in other important concerns. Their dress and manners are similar to those of the society of Friends (Quakers); hence they are often called Shaking Quakers."--Hayward's _Book of All Religions_, pp. 84-85. "They assert, with the Quakers, that all external ordinances, especially baptism and the Lord's supper, ceased in the apostolic age; and that God had sent no one to preach since that time till they were raised up, to call in the elect in a new dispensation. They deny the doctrine of the Trinity and a vicarious atonement, as also the resurrection of the body."--Burder's _History of All Religions_, p. 502. 9. Doctrine and Covenants, sec. 49. 10. Elders Rigdon and Pratt fulfilled the mission appointed to them by this revelation. In company with Leman Copley, who at his own earnest request had been ordained to the Priesthood, (John Whitmer's _History of the Church_, p. 20) they visited the settlement of the Shakers, near Cleveland, Ohio, and preached the Gospel to them; "but," writes Elder Pratt, "they utterly refused to hear or obey the Gospel."--_Autobiography of Parley P. Pratt_, p. 65 (first ed.) John Whitmer also remarks upon this incident: "The above-named brethren went and proclaimed [the Gospel] according to the revelation given them, but the Shakers hearkened not to their words and received not the Gospel at that time, for they are bound in tradition and priestcraft; and thus they are led away with foolish and vain imaginations."--John Whitmer's _History of the Church_. Ms. p. 20. 11. This is a very brief allusion to very important and strange phenomena. Elder Parley P. Pratt, in his _Autobiography_, has a much more extended account of the spirit manifestations which called forth the revelation upon the subject. "As I went forth among the different branches," he says, alluding to the branches in the vicinity of Kirtland, "some very strange spiritual operations were manifested, which were disgusting rather than edifying. Some persons would seem to swoon away and make unseemly gestures, and be drawn or disfigured in their countenances. Others would fall into ecstasies and be drawn into contortions, cramp, fits etc. Others would seem to have visions, and revelations, which were not edifying and which were not congenial to the doctrine and spirit of the Gospel. In short, a false and lying spirit seemed to be creeping into the Church. All these things were new and strange to me and had originated in the Church during our absence, and previous to the arrival of President Joseph Smith from New York. Feeling our weakness and inexperience, and lest we should err in judgment concerning these spiritual phenomena, myself, John Murdock, and several other Elders, went to Joseph smith and asked him to inquire of the Lord concerning these spirits or manifestations. After we had joined in prayer in his translating room, he dictated in our presence the following revelation." This is the revelation given in the text above on spiritual manifestations. 12. Doctrine and Covenants, sec 50. 13. Elder Parley P. Pratt; in his _Autobiography_, referring to this revelation, for he was present when it was given--indeed it was obtained chiefly at his own and Elder John Murdock's solicitation--takes occasion to relate how this and other revelations were given through the Prophet. "Each sentence," says he, "was uttered slowly and very distinctly, and with a pause between each, sufficiently long for it to be recorded by an ordinary writer in long hand. This was the manner in which all his written revelations were dictated and written. There was never any hesitation, reviewing, or reading back, in order to keep the run of the subject; neither did any of these communications undergo revisions, interlinings or corrections. As he dictated them so they stood, so far as I have witnessed; and I was present to witness the dictation of several communications of several pages each."--_Aut_. Parley P. Pratt, pp. 65-66. This statement of Elder Pratt's is true in a general way, and valuable as a description of the manner in which revelations were dictated by the Prophet; and needs modifying only to the extent of saying that some of the early revelations first published in the "Book of Commandments," in 1833, were revised by the Prophet himself in the way of correcting errors made by the scribes and publishers; and some additional clauses were inserted to throw increased light upon the subjects treated in the revelations and paragraphs added, to make the principles or instructions apply to officers not in the Church at the time some of the earlier revelations were given. The addition of verses, 65, 66 and 67 in sec. 20 of the Doctrine and Covenants, is an example. 14. Doctrine and Covenants, sec. 51. {175} Chapter XV. The Important Conference of June 3rd-6th--Arrival of the Elders in Western Missouri. [Sidenote: Important Conference of June 3rd-6th, at Kirtland.] On the 3rd [1] of June, the Elders from the various parts of the country where they were laboring, came in; and the conference before appointed, convened in Kirtland; and the Lord displayed His power to the most perfect satisfaction of the Saints. The man of sin was revealed, [2] and the authority of the {176} Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders. [3] It was clearly evident that the Lord gave us power in proportion to the work to be done, and strength according to the race set before us, and grace and help as our needs required. [4] Great harmony prevailed; several were ordained; faith was strengthened; and humility, so necessary for the {177} blessing of God to follow prayer, characterized the Saints. The next day, as a kind continuation of this great work of the last days, I received the following: _Revelation, given June, 1831._ [5] 1. Behold, thus saith the Lord unto the Elders whom He hath called and chosen in these last days, by the voice of His Spirit, 2. Saying, I, the Lord, will make known unto you what I will that ye shall do from this time until the next conference, which shall be held in Missouri, upon the land which I will consecrate unto my people, which are a remnant of Jacob, and those who are heirs according to the covenant. 3. Wherefore, verily I say unto you, let my servants Joseph Smith, Jun., and Sidney Rigdon take their journey as soon as preparations can be made to leave their homes, and journey to the land of Missouri. 4. And inasmuch as they are faithful unto me, it shall be made known unto them what they shall do; 5. And it shall also, inasmuch as they are faithful, be made known unto them the land of your inheritance. 6. And inasmuch as they are not faithful, they shall be cut off, even as I will, as seemeth me good. 7. And again, verily I say unto you, let my servant Lyman Wight, and my servant John Corrill take their journey speedily; 8. And also my servant John Murdock, and my servant Hyrum Smith, take their journey unto the same place by the way of Detroit. 9. And let them journey from thence preaching the word by the way, saying none other things than that which the Prophets and Apostles have written, and that which is taught them by the Comforter through the prayer of faith. 10. Let them go two by two, and thus let them preach by the way in every congregation, baptizing by water, and the laying on of the hands by the water's side; 11. For thus saith the Lord, I will cut my work short in righteousness, for the days come that I will send forth judgment unto victory. 12. And let my servant Lyman Wight beware, for Satan desireth to sift him as chaff. 13. And behold, he that is faithful shall be made ruler over many things. 14. And again, I will give unto you a pattern in all things, that ye {178} may not be deceived, for Satan is abroad in the land, and he goeth forth deceiving the nations; 15. Wherefore he that prayeth, whose spirit is contrite, the same is accepted of me if he obey mine ordinances. 16. He that speaketh, whose spirit is contrite, whose language is meek and edifieth, the same is of God if he obey mine ordinances. 17. And again, he that trembleth under my power shall be made strong, and shall bring forth fruits of praise and wisdom, according to the revelations and truths which I have given you. 18. And again, he that is overcome and bringeth not forth fruits, even according to this pattern, is not of me; 19. Wherefore, by this pattern ye shall know the spirits in all cases under the whole heavens. 20. And the days have come, according to men's faith it shall be done unto them. 21. Behold, this commandment is given unto all the Elders whom I have chosen. 22. And again, verily I say unto you, let my servant Thomas B. Marsh, and my servant Ezra Thayre, take their journey also, preaching the word by the way unto this same land. 23. And again, let my servant Isaac Morley, and my servant Ezra Booth take their journey, also preaching the word by the way unto this same land. 24. And again, let my servants Edward Partridge and Martin Harris take their journey with my servants Sidney Rigdon and Joseph Smith, Jun., 25. Let my servants David Whitmer and Harvey Whitlock also take their journey and preach by the way unto this same land. 26. And let my servants Parley P. Pratt and Orson Pratt take their journey and preach by the way, even unto this same land. 27. And let my servants Solomon Hancock and Simeon Carter also take their journey unto this same land, and preach by the way. 28. Let my servants Edson Fuller and Jacob Scott also take their journey. 29. Let my servants Levi W. Hancock and Zebedee Coltrin also take their journey. 30. Let my servants Reynolds Cahoon and Samuel H. Smith also take their journey. 31. Let my servants Wheeler Baldwin and William Carter also take their journey. 32. And let my servants Newel Knight and Selah J. Griffin, both be ordained, and also take their journey; 33. Yea, verily, I say, let all these take their journey unto one place, {179} in their several courses, and one man shall not build upon another's foundation, neither journey in another's track. 34. He that is faithful, the same shall be kept and blessed with much fruit. 35. And again, I say unto you, let my servants Joseph Wakefield and Solomon Humphrey take their journey into the eastern lands; 36. Let them labor with their families, declaring none other things than the Prophets and Apostles, that which they have seen and heard, and most assuredly believe, that the prophecies may be fulfilled. 37. In consequence of transgression, let that which was bestowed upon Heman Bassett be taken from him, and placed upon the head of Simonds Ryder. 38. And again, verily I say unto you, let Jared Carter be ordained a Priest, and also George James be ordained a Priest. 39. Let the residue of the Elders watch over the Churches, and declare the word in the regions round about them: and let them labor with their own hands that there be no idolatry nor wickedness practiced. 40. And remember in all things the poor and the needy, the sick and the afflicted, for he that doeth not these things, the same is not my disciple. 41. And again, let my servant Joseph Smith, Jun., and Sidney Rigdon, and Edward Partridge, take with them a recommend from the Church. And let there be one obtained for my servant Oliver Cowdery also; 42. And thus, even as I have said, if ye are faithful, ye shall assemble yourselves together to rejoice upon the land of Missouri, which is the land of your inheritance, which is now the land of your enemies. 43. But, behold, I the Lord, will hasten the city in its time, and will crown the faithful with joy and with rejoicing. 44. Behold, I am Jesus Christ, the Son of God, and I will lift them up at the last day. Even so. Amen. Shortly after the foregoing was received, at the request of Algernon Sidney Gilbert I inquired, and obtained the following: _Revelation, given June, 1831._ [6] 1. Behold, I say unto you my servant Sidney Gilbert, that I have heard your prayers, and you have called upon me that it should be made known unto you of the Lord your God, concerning your calling {180} and election in the Church, which I, the Lord, have raised up in these last days. 2. Behold, I, the Lord, who was crucified for the sins of the world, give unto you a commandment that you shall forsake the world. 3. Take upon you mine ordination, even that of an Elder, to preach faith and repentance, and remission of sins, according to my word, and the reception of the Holy Spirit by the laying on of hands. 4. And also to be an agent unto this Church in the place which shall be appointed by the Bishop, according to commandments which shall be given hereafter. 5. And again, verily I say unto you, you shall take your journey with my servants Joseph Smith, Jun, and Sidney Rigdon. 6. Behold these are the first ordinances which you shall receive, and the residue shall be made known in a time to come, according to your labor in my vineyard. 7. And again, I would that ye should learn that he only is saved who endureth unto the end. Even so. Amen. [Sidenote: Difficulty in the Thompson Branch.] The branch of the Church in Thompson, on account of breaking the covenant, [7] and not knowing what to do, they sent in Newel Knight and other Elders, to ask me to inquire of the Lord for them; which I did, and received the following: {181} _Revelation to Newel Knight, given at Kirtland, June, 1831._ [8] 1. Behold, thus saith the Lord, even Alpha and Omega, the beginning and the end, even he who was crucified for the sins of the world. 2. Behold, verily, verily, I say unto you, my servant, Newel Knight, you shall stand fast in the office wherewith I have appointed you; 3. And if your brethren desire to escape their enemies, let them repent of all their sins, and become truly humble before me and contrite; 4. And as the covenant which they made unto me has been broken, even so it has become void and of none effect; 5. And wo to him by whom this offense cometh, for it had been better for him that he had been drowned in the depth of the sea; 6. But blessed are they who have kept the covenant and observed the commandment, for they shall obtain mercy. 7. Wherefore, go to now and flee the land, lest your enemies come upon you; and take your journey, and appoint whom you will to be your leader, and to pay monies for you. [9] 8. And thus you shall take your journey into the regions westward, unto the land of Missouri, unto the borders of the Lamanites. 9. And after you have done journeying, behold, I say unto you, seek ye a living like unto men, until I prepare a place for you, 10. And again, be patient in tribulation until I come; and, behold, I came quickly, and my reward is with me, and they who have sought me early shall find rest to their souls. Even so. Amen. The Elders now began to go to the western country, two and two, according to the word of the Lord. [Sidenote: Report of Oliver Cowdery on Conditions in Western Missouri.] From Parley P. Pratt, who during the spring had returned from his mission of last fall, we had verbal {182} information; and from letters from the still remaining Elders we had written intelligence; and as the mission to Western Missouri and the gathering of the Saints to that place was the most important subject which then engrossed the attention of the Church, I will here insert the copy of a letter, received about this time from that section, dated at Kaw Township, Missouri, May 7, 1831. _Our Dearly Beloved Brethren:_--I have nothing particular to write as concerning the Lamanites; because of a short journey which I have just returned from, and in consequence of which I have not written to you since the 16th of last month. Brother Ziba Peterson and myself went into the county east, which is Lafayette, about forty miles; and, in the name of Jesus, we called on the people to repent, many of whom are, I believe, earnestly searching for truth, and if sincerely, I pray they may find that precious treasure, for it seems to be wholly fallen in the streets, and equity cannot enter. The letter we received from you, informed us that the opposition was great against you. Now, our beloved brethren, we verily believe that we also can rejoice that we are counted worthy to suffer shame for His name; for almost the whole country, consisting of Universalists, Atheists, Deists, Presbyterians, Methodists, Baptists, and other professed Christians, priests and people; with all the devils from the infernal pit are united, and foaming out their own shame [against us]. God forbid that I should bring a railing accusation against them, for vengeance belongeth to Him who is able to repay; and herein, brethren, we confide. I am lately informed of another tribe of Lamanites, who have abundance of flocks of the best kinds of sheep and cattle; and they manufacture blankets of a superior quality. The tribe is very numerous; they live three hundred miles west of Santa Fe, and are called Navashoes. [10] Why I mention this tribe is because I feel under obligations to communicate to my brethren any information concerning the Lamanites that I meet with in my labors and travels, believing, as I do, that much is expected from me in the cause of our Lord; and doubting not that I am daily remembered before the throne of the Most High by all my brethren, as well by those who have not seen my face in the flesh as by those who have. We begin to expect our brother Parley P. Pratt soon; we have heard from him only when he was at St. Louis. We are all well, bless the Lord; {183} and preach the Gospel we will, if earth and hell oppose our way--for we dwell in the midst of scorpions--and in Jesus we trust. Grace be with you all. Amen. Oliver Cowdery. P. S.--I beseech Brother Whitney to remember and write, and direct to me, Independence, Jackson County, Missouri. [11] {184} About the middle of June, while we were preparing for our journey to Missouri, William W. Phelps and {185} his family arrived among us--"to do the will of the Lord," he said: so I inquired of the Lord concerning him and received the following: _Revelation given June, 1831._ [12] 1. Behold, thus saith the Lord unto you, my servant William, yea, even the Lord of the whole earth, thou art called and chosen, and after thou hast been baptized by water, which, if you do with an eye single to my glory, you shall have a remission of your sins and a reception of the Holy Spirit by the laying on of hands; 2. And then thou shalt be ordained by the hand of my servant Joseph Smith, Jun., to be an Elder unto this Church, to preach repentance and remission of sins by way of baptism in the name of Jesus Christ the Son of the living God; 3. And on whomsoever you shall lay your hands, if they are contrite before me, you shall have power to give the Holy Spirit. 4. And again, you shall be ordained to assist my servant Oliver Cowdery to do the work of printing, and of selecting, and writing books for schools in this Church, that little children also may receive instruction before me as is pleasing unto me. {186} 5. And again, verily I say unto you, for this cause ye shall take your journey with my servants Joseph Smith, Jun., and Sidney Rigdon, that you may be planted in the land of your inheritance to do this work. 6. And again, let my servant Joseph Coe also take his journey with them. The residue shall be made known hereafter, even as I will. Amen. [13] [Sidenote: Marsh and Thayre Separated as Missionary Companions.] Soon after I received the foregoing, Elder Thomas B. Marsh came to inquire what he should do; as Elder Ezra Thayre, his yoke-fellow in the ministry, could not get ready to start on his mission as soon as he (Marsh) would; and I inquired of the Lord, and received the following: _Revelation, given at Kirtland, 1831._ [14] 1. Hearken, O ye people who profess my name, saith the Lord your God, for behold, mine anger is kindled against the rebellious, and they shall know mine arm and mine indignation, in the day of visitation and of wrath upon the nations. 2. And he that will not take up his cross and follow me, and keep my commandments, the same shall not be saved. 3. Behold, I, the Lord, command, and he that will not obey, shall be cut off in mine own due time, after I have commanded, and the commandment is broken; 4. Wherefore I, the Lord, command and revoke, as it seemeth me good; and all this to be answered upon the heads of the rebellious, saith the Lord. 5. Wherefore, I revoke the commandment which was given unto my servants Thomas B. Marsh and Ezra Thayre, and give a new commandment unto my servant Thomas, that he shall take up his journey, speedily to the land of Missouri, and my servant Selah J. Griffin shall also go with him. 6. For behold, I revoke the commandment which was given unto my servants Selah J. Griffin and Newel Knight, in consequence of the stiffneckedness of my people which are in Thompson, and their rebellions; {187} 7. Wherefore, let my servant Newel Knight remain with them, and as many as will go may go, that are contrite before me, and be led by him to the land which I have appointed. 8. And again, verily I say unto you, that my servant Ezra Thayre must repent of his pride, and of his selfishness, and obey the former commandment which I have given him concerning the place upon which he lives. 9. And if he will do this, as there shall be no divisions made upon the land, he shall be appointed still to go to the land of Missouri; 10. Otherwise he shall receive the money which he has paid; and shall leave the place, and shall be cut off out of my Church, saith the Lord God of hosts; 11. And though the heaven and the earth pass away, these words shall not pass away, but shall be fulfilled. 12. And if my servant Joseph Smith, Jun., must needs pay the money, behold, I, the Lord, will pay it unto him again in the land of Missouri, that those of whom he shall receive may be rewarded again according to that which they do; 13. For according to that which they do, they shall receive, even in lands for their inheritance. 14. Behold, thus saith the Lord unto my people, you have many things to do and to repent of; for behold, your sins have come up unto me, and are not pardoned, because you seek to counsel in your own ways. 15. And your hearts are not satisfied. And ye obey not the truth, but have pleasure in unrighteousness. 16. Wo unto you rich men, that will not give your substance to the poor, for your riches will canker your souls; and this shall be your lamentation in the day of visitation, and of judgment, and of indignation: The harvest is past, the summer is ended, and my soul is not saved! 17. Wo unto you poor men, whose hearts are not broken, whose spirits are not contrite, and whose bellies are not satisfied, and whose hands are not stayed from laying hold upon other men's goods, whose eyes are full of greediness, and who will not labor with your own hands! 18. But blessed are the poor who are pure in heart, whose hearts are broken, and whose spirits are contrite, for they shall see the kingdom of God coming in power and great glory unto their deliverance; for the fatness of the earth shall be theirs. 19. For behold, the Lord shall come, and His recompense shall be with him, and He shall reward every man, and the poor shall rejoice; 20. And their generations shall inherit the earth from generation to {188} generation, for ever and ever. And now I make an end of speaking unto you. Even so. Amen. [15] [Sidenote: The Departure of the Prophet and Company for Missouri.] On the 19th of June, in company with Sidney Rigdon, Martin Harris, Edward Partridge, William W. Phelps, Joseph Coe, Algernon S. Gilbert and his wife, I started from Kirtland, Ohio, for the land of Missouri, agreeable to the commandment before received, wherein it was promised that if we were faithful, the land of our inheritance, even the place for the city of the New Jerusalem, should be revealed. We went by wagon, canal boats, and stages to Cincinnati, where I had an interview with the Rev. Walter Scott, one of the founders of the Campbellites, or Newlight church. [16] Before the close of our interview, he manifested one of the bitterest spirits against the doctrine of the New Testament (that "these signs shall follow them that believe," as recorded in Mark the 16th chapter,) that I ever witnessed among men. We left Cincinnati in a steamer, and landed at Louisville, Kentucky, where we were detained three days in waiting for a steamer to convey us to St. Louis. At St. Louis, myself, Brothers Harris, Phelps, Partridge and Coe, went by land on foot to Independence, Jackson county, Missouri, where we arrived about the middle of July, and the rest of the company came by water a few days later. [Sidenote: Treatment by the Way.] Notwithstanding the corruptions and abominations of the times, and the evil spirit manifested towards us on account of our belief in the Book of Mormon, at many places and among various persons, yet the Lord continued His watchful care and {189} loving kindness to us day by day; and we made it a rule wherever there was an opportunity, to read a chapter in the Bible, and pray; and these seasons of worship gave us great consolation. [Sidenote: Arrival in Missouri. Reflections on State of Society in Missouri. Questions and the Answer by Revelation.] The meeting of our brethren, who had long awaited our arrival, was a glorious one, and moistened with many tears. It seemed good and pleasant for brethren to meet together in unity. But our reflections were many, coming as we had from a highly cultivated state of society in the east, and standing now upon the confines or western limits of the United States, and looking into the vast wilderness of those that sat in darkness; how natural it was to observe the degradation, leanness of intellect, ferocity, and jealousy of a people that were nearly a century behind the times, and to feel for those who roamed about without the benefit of civilization, refinement, or religion; yea, and exclaim in the language of the Prophets: "When will the wilderness blossom as the rose? When will Zion be built up in her glory, and where will Thy temple stand, unto which all nations shall come in the last days?" Our anxiety was soon relieved by receiving the following: _Revelation, given in Zion, July, 1831._ [17] 1. Hearken, O ye Elders of my Church, saith the Lord your God, who have assembled yourselves together, according to my commandments, in this land, which is the land of Missouri, which is the land which I have appointed and consecrated for the gathering of the Saints: 2. Wherefore, this is the land of promise, and the place for the city of Zion. 3. And thus saith the Lord your God, if you will receive wisdom here is wisdom. Behold, the place which is now called Independence is the center place; and the spot for the temple is lying westward, upon a lot which is not far from the court house. 4. Wherefore it is wisdom that the land should be purchased by the Saints; and also every tract lying westward even unto the line running directly between Jew and Gentile. {190} 5. And also every tract bordering by the prairies, inasmuch as my disciples are enabled to buy lands. Behold, this is wisdom, that they may obtain it for an everlasting inheritance. 6. And let my servant Sidney Gilbert stand in the office to which I have appointed him, to receive monies, to be an agent unto the Church, to buy land in all the regions round about, inasmuch as can be done in righteousness, and as wisdom shall direct. 7. And let my servant Edward Partridge, stand in the office to which I have appointed him, and divide unto the Saints their inheritance, even as I have commanded; and also those whom he has appointed to assist him. 8. And again, verily I say unto you, let my servant Sidney Gilbert plant himself in this place, and establish a store, that he may sell goods without fraud, that he may obtain money to buy lands for the good of the Saints, and that he may obtain whatsoever things the disciples may need to plant them in their inheritance. 9. And also let my servant Sidney Gilbert obtain a license--(behold here is wisdom, and whoso readeth let him understand)--that he may send goods also unto the people, even by whom he will, as clerks employed in his service. 10. And thus provide for my Saints, that my Gospel may be preached unto those who sit in darkness, and in the region and shadow of death. 11. And again, verily I say unto you, let my servant William W. Phelps be planted in this place, and be established as a printer unto the Church; 12. And lo, if the world receive his writings--(behold here is wisdom)--let him obtain whatsoever he can obtain in righteousness, for the good of the Saints. 13. And let my servant Oliver Cowdery assist him, even as I have commanded, in whatsoever place I shall appoint unto him, to copy, and to correct, and select, that all things may be right before me, as it shall be proved by the Spirit through him. 14. And thus let those of whom I have spoken be planted in the land of Zion, as speedily as can be, with their families, to do those things even as I have spoken. 15. And now concerning the gathering: Let the Bishop and the agent make preparations for those families which have been commanded to come to this land, as soon as possible, and plant them in their inheritance. 16. And unto the residue of both Elders and members further directions shall be given hereafter. Even so. Amen. [Sidenote: The First Sabbath in Zion.] The first Sabbath after our arrival in Jackson county, Brother W. W. Phelps preached to a western audience over the boundary of the United States, wherein were present specimens of all the families {191} of the earth; Shem, Ham and Japheth; several of the Lamanites or Indians--representative of Shem; quite a respectable number of negroes--descendants of Ham; and the balance was made up of citizens of the surrounding country, and fully represented themselves as pioneers of the West. At this meeting two were baptized, who had previously believed in the fullness of the Gospel. [Sidenote: Arrival of the Colesville Branch.] During this week the Colesville branch, referred to in the latter part of the last revelation, [18] and Sidney Rigdon, Sidney Gilbert and wife and Elders Morley and Booth, arrived. I received the following: _Revelation, given in Zion, August, 1831._ [19] 1. Hearken, O ye Elders of my Church, and give ear to my word, and learn of me what I will concerning you, and also concerning this land unto which I have sent you: 2. For verily I say unto you, blessed is he that keepeth my commandments, whether in life or in death; and he that is faithful in tribulation, the reward of the same is greater in the kingdom of heaven. 3. Ye cannot behold with your natural eyes, for the present time, the design of your God concerning those things which shall come hereafter, and the glory which shall follow after much tribulation. 4. For after much tribulation cometh the blessings. Wherefore the day cometh that ye shall be crowned with much glory; the hour is not yet, but is nigh at hand. 5. Remember this, which I tell you before, that you may lay it to heart, and receive that which is to follow. 6. Behold, verily I say unto you, for this cause I have sent you that you might be obedient, and that your hearts might be prepared to bear testimony of the things which are to come; 7. And also that you might be honored of laying the foundation, and of bearing record of the land upon which the Zion of God shall stand; 8. And also that a feast of fat things might be prepared for the poor; yea, a feast of fat things, of wine on the lees well refined, that the earth may know that the mouths of the Prophets shall not fail; 9. Yea a supper of the house of the Lord, well prepared, unto which all nations shall be invited. 10. Firstly, the rich and the learned, the wise and the noble; {192} 11. And after that cometh the day of my power: then shall the poor, the lame, and the blind, and the deaf, come in unto the marriage of the Lamb, and partake of the supper of the Lord, prepared for the great day to come. 12. Behold, I, the Lord, have spoken it. 13. And that the testimony might go forth from Zion, yea, from the mouth of the city of the heritage of God: 14. Yea, for this cause I have sent you hither, and have selected my servant Edward Partridge, and have appointed unto him his mission in this land; 15. But if he repent not of his sins, which are unbelief and blindness of heart, let him take heed lest he fall. 16. Behold his mission is given unto him, and it shall not be given again. 17. And whoso standeth in this mission is appointed to be a judge in Israel, like as it was in ancient days, to divide the lands of the heritage of God unto His children; 18. And to judge His people by the testimony of the just, and by the assistance of his counselors, according to the laws of the kingdom which are given by the Prophets of God; 19. For verily I say unto you, my law shall be kept on this land. 20. Let no man think he is ruler, but let God rule him that judgeth, according to the counsel of His own will; or, in other words, him that counseleth or sitteth upon the judgment seat. 21. Let no man break the laws of the land, for he that keepeth the laws of God hath no need to break the laws of the land: 22. Wherefore be subject to the powers that be, until He reigns whose right it is to reign, and subdues all enemies under His feet. 23. Behold, the laws which ye have received from my hand are the laws of the Church, and in this light ye shall hold them forth. Behold, here is wisdom. 24. And now as I spake concerning my servant Edward Partridge, this land is the land of his residence, and those whom he has appointed for his counselors. And also the land of the residence of him whom I have appointed to keep my store-house; 25. Wherefore let them bring their families to this land, as they shall counsel between themselves and me. 26. For behold, it is not meet that I should command in all things, for he that is compelled in all things, the same is a slothful and not a wise servant; wherefore he receiveth no reward. 27. Verily I say, men should be anxiously engaged in a good cause, and do many things of their own free will, and bring to pass much righteousness; {193} 28. For the power is in them, wherein they are agents unto themselves. And inasmuch as men do good they shall in nowise lose their reward. 29. But he that doeth not anything until he is commanded, and receiveth a commandment with doubtful heart, and keepeth it with slothfulness, the same is damned. 30. Who am I that made man, saith the Lord, that will hold him guiltless that obeys not my commandments? 31. Who am I, saith the Lord, that have promised and have not fulfilled? 32. I command and men obey not, I revoke and they receive not the blessing; 33. Then they say in their hearts, this is not the work of the Lord, for His promises are not fulfilled. But wo unto such, for their reward lurketh beneath, and not above. 34. And now I give unto you further directions concerning this land. 35. It is wisdom in me that my servant Martin Harris should be an example unto the Church, in laying his monies before the Bishop of the Church. 36. And also, this is a law unto every man that cometh unto this land to receive an inheritance; and he shall do with his monies according as the law directs. 37. And it is wisdom also, that there should be lands purchased in Independence, for the place of the store-house, and also for the house of the printing. 38. And other directions concerning my servant Martin Harris shall be given him of the Spirit, that he may receive his inheritance as seemeth him good. 39. And let him repent of his sins, for he seeketh the praise of the world. 40. And also let my servant William W. Phelps stand in the office which I have appointed him, and receive his inheritance in the land; 41. And also he hath need to repent, for I, the Lord, am not well pleased with him, for he seeketh to excel, and he is not sufficiently meek before me. 42. Behold, he who has repented of his sins, the same is forgiven, and I, the Lord, remember them no more. 43. By this ye may know if a man repenteth of his sins. Behold he will confess them and forsake them. 44. And now, verily, I say concerning the residue of the Elders of my Church, the time has not yet come, for many years, for them to receive their inheritance in this land--except they desire it through the prayer of faith--only as it shall be appointed unto them of the Lord. {194} 45. For, behold, they shall push the people together from the ends of the earth; 46. Wherefore, assemble yourselves together; and they who are not appointed to stay in this land, let them preach the Gospel in the regions round about, and after that let them return to their homes. 47. Let them preach by the way, and bear testimony of the truth in all places, and call upon the rich, the high and the low, and the poor to repent; 48. And let them build up churches, inasmuch as the inhabitants of the earth will repent. 49. And let there be an agent appointed by the voice of the Church, unto the church in Ohio, to receive monies to purchase lands in Zion. 50. And I give unto my servant, Sidney Rigdon, a commandment that he shall write a description of the land of Zion, and a statement of the will of God, as it shall be made known by the Spirit unto him; 51. And an epistle and subscription, to be presented unto all the churches to obtain monies, to be put into the hands of the Bishop, of himself or the agent, as seemeth him good or as he shall direct, to purchase lands for an inheritance for the children of God. 52. For, behold, verily I say unto you, the Lord willeth that the disciples, and the children of men should open their hearts, even to purchase this whole region of country, as soon as the time will permit. 53. Behold, here is wisdom. Let them do this lest they receive none inheritance, save it be by the shedding of blood. 54. And again, inasmuch as there is land obtained, let there be workmen sent forth of all kinds unto this land, to labor for the saints of God. 55. Let all these things be done in order; and let the privileges of the lands be made known from time to time, by the Bishop or the agent of the Church; 56. And let the work of the gathering be not in haste, nor by flight, but let it be done as it shall be counseled by the Elders of the Church at the conferences, according to the knowledge which they receive from time to time. 57. And let my servant Sidney Rigdon consecrate and dedicate this land, and the spot for the temple unto the Lord. 58. And let a conference meeting be called, and after that let my servants Sidney Rigdon and Joseph Smith, Jun., return, and also Oliver Cowdery with them, to accomplish the residue of the work which I have appointed unto them in their own land, and the residue as shall be ruled by the conferences. 59. And let no man return from this land, except he bear record by the way of that which he knows and most assuredly believes. {195} 60. Let that which has been bestowed upon Ziba Peterson be taken from him; and let him stand as a member in this Church, and labor his own hands, with the brethren until he is sufficiently chastened for all his sins, for he confesseth them not, and he thinketh to hide them. 61. Let the residue of the Elders of this Church, who are coming to this land, some of whom are exceedingly blessed even above measure, also hold a conference upon this land. 62. And let my servant Edward Partridge direct the conference which shall be held by them. 63. And let them also return, preaching the Gospel by the way, bearing record of the things which are revealed unto them; 64. For, verily, the sound must go forth from this place into all the world, and unto the utmost parts of the earth--the Gospel must be preached unto every creature, with signs following them that believe. 65. And behold the Son of man cometh. Amen. Footnotes 1. This date in the Prophet's narrative is given the 6th of June, but the minutes of the conference in the _Far West Record_ are dated "June 3rd." In John Whitmer's _History of the Church_ it is written: "June 3rd 1831, a general conference was called, and a blessing promised if the Elders were faithful and humble before Him [i. e. the Lord]. Therefore the Elders assembled from the east and from the west, from the north and the south, and also many members." (p. 21.) Whitmer, however, speaks of the conference as continuing several days (p. 22); and then under date of "the 6th of June" states that the revelation was given which Joseph, the Prophet, in the text of his _History_ above, speaks of as having been given the day following the close of the conference. The 3rd of June, 1831, fell upon Friday, so that the great probability is that this important conference commenced on Friday and continued through Saturday and Sunday; and then before the Elders dispersed on Monday, the 6th, the revelation alluded to by the Prophet, was given. Previous conferences of a general character usually occupied three days, See p. 118, and hence it is likely that this one did. 2. The manner in which the man of sin was revealed and the authority of the Melchizedek Priesthood manifested, is related by John Whitmer, in his _History of the Church_ (ch. 7). After giving the names of those who were ordained High Priests the day on which the two powers were manifested, he says: "Joseph Smith, Jun., prophesied the day previous that the man of sin would be revealed. While the Lord poured out His Spirit upon His servants, the devil took a notion to make known his power. He bound Harvey Whitlock and John Murdock so that they could not speak, and others were affected but the Lord showed to Joseph, the seer, the design of the thing; he commanded the devil in the name of Christ, and he departed, to our joy and comfort." Parley P. Pratt also alludes to this subject in his _Autobiography:_ "In this conference much instruction was given by President Smith, who spoke in great power, as he was moved upon by the Holy Ghost; and the spirit of power and of testimony rested down upon the Elders in a marvelous manner. Here also were some strange manifestations of false spirits, which were immediately rebuked." (p. 72.) 3. A misapprehension has arisen in the minds of some respecting the statement--"The authority of the Melchizedek Priesthood was manifested and conferred for the first time upon several of the Elders." It has been supposed that this passage meant that the higher or Melchizedek Priesthood was now for the first time conferred upon men in this dispensation. This of course is an error, since even before the Church was organized, the Apostleship, the highest authority in the Melchizedek Priesthood, was conferred upon Joseph Smith and Oliver Cowdery, and very probably upon David Whitmer also (See pp. 40-42, note.) The Prophet does not mean that the Melchizedek Priesthood was given for the first time in the Church. It was at this conference, however, that the special office of High Priest was for the first time conferred upon men in this dispensation, except in so far as Apostles are also High Priests (Doctrine and Covenants, sec. 84:63); and of course as there were men who had been ordained to the apostleship before this conference of June, 1831, in that manner there had been High Priests in the Church, but not otherwise. 4. In addition to the spiritual manifestations already mentioned as having occurred at this conference of June 3rd-6th, it should be said that, according to John Whitmer's _History of the Church_ (ch. 5): "The Spirit of the Lord fell upon Joseph in an unusual manner, and he prophesied that John the Revelator was then among the Ten Tribes of Israel who had been led away by Salmanasser, king of Assyria, to prepare them for their return from their long dispersion, to again possess the land of their fathers. He prophesied many more things that I have not written. After he had prophesied he laid his hands upon Lyman Wight and ordained him to the High Priesthood [i. e. ordained him a High Priest], after the holy order of God. And the Spirit fell upon Lyman, and he prophesied concerning the coming of Christ. He said that there were some in the congregation that should live until the Savior should descend from heaven with a shout, with all the holy angels with Him. He said the coming of the Savior should be like the sun rising in the east, and will cover the whole earth. So with the coming of the Son of Man; yea, He will appear in His brightness and consume all [the wicked] before Him; and the hills will be laid low, and the valleys be exalted, and the crooked be made straight, and the rough smooth. And some of my brethren shall suffer martyrdom for the sake of the religion of Jesus Christ, and seal their testimony of Jesus Christ, and seal their testimony of Jesus with their blood. He saw the heavens opened and the Son of Man sitting on the right hand of the Father, making intercession for his brethren, the Saints. He said that God would work a work in these last days that tongue cannot express and the mind is not capable to conceive. The glory of the Lord shone around." "The congregation at this conference number two thousand souls."--Cannon's _Life of Joseph Smith the Prophet_, p. 113. This was the fourth general conference of the Church, the others were held on the 9th of June, 1830; the 26th of September, 1830; and the 2nd of January, 1831, respectively; and all at Fayette, Seneca County, New York. 5. Doctrine and Covenants, sec. 52. 6. Doctrine and Covenants, sec. 53. 7. It is difficult to determine with exactness in what the transgressions of the Saints at Thompson consisted; but it is evident that selfishness and rebellion were at the bottom of their trouble, and that Leman Copley and Ezra Thayre were immediately concerned in it. The saints comprising the Colesville branch, when they arrived at the gathering place, in Ohio, were advised to remain together and were settled at Thompson, a place in the vicinity of Kirtland. On their arrival Bishop Edward Partridge urged the Prophet Joseph to inquire of the Lord concerning the manner of settling them, and providing for them. Whereupon the Prophet inquired of the Lord and received the revelation found on page 173. It will be seen from that revelation that the saints of the Colesville branch were to be organized under the law of consecration and stewardship. That is, in brief, the Saints were to make a consecration of whatsoever things they possessed unto the Bishop, and then each man receive from the Bishop a stewardship. Every man was to be equal in his stewardship, according to his family, his circumstances, and his needs. For details in the matter the reader is referred to the revelation itself. It is evident that some of the brethren already living at Thompson, had agreed to enter into the law of consecration and stewardship with the Saints from Colesville; and that afterwards they broke this covenant. Among these were Leman Copley and Ezra Thayre. "A man by the name of Copley," says Newel Knight in his journal, "had a considerable tract of land there [in Thompson] which he offered to let the saints occupy. Consequently a contract was agreed upon, and we commenced work in good faith. But in a short time Copley broke the engagement, and I went to Kirtland to see Brother Joseph," etc. ("Scraps of Biography," in which is published Newel Knight's journal, ch. vi.) Of this matter, John Whitmer, then the Church Historian, writes: "At this time [the early part of June] the Church at Thompson, Ohio, was involved in difficulty because of the rebellion of Leman Copley, who would not do as he had previously agreed, which thing confused the whole Church, and finally the Lord spake through Joseph the Prophet, saying:" He then quotes the revelation to Newel Knight given in the text above.--(John Whitmer's History of the Church chap. viii). For Ezra Thayre's part in the proceedings at Thompson, see the revelation given to Thomas B. Marsh, pp. 186, 187. 8. Doctrine and Covenants, sec. 54. 9. "The Church at Thompson," says John Whitmer, "made all possible haste to leave for Missouri, and left, and none of their enemies harmed them."--John Whitmer's _History of the Church_, chap. 8. Newel Knight was appointed the leader of this company, which was made up of the Colesville branch, and under his leadership they made the entire journey from Thompson to Missouri. 10. It was doubtless the Navajo Indians, whose reservation is now located in northeastern Arizona of whom Oliver heard. 11. The Mission to the Lamanites--As the "mission to the Lamanites" is a very prominent event in early Church history, it is proper that the labors of the brethren engaged in at should be spoken of more fully than appears anywhere in the Prophet's narrative, and at this point, following the letter of Oliver Cowdery, seems as appropriate a place as will be found to speak of it. It has already been said that the brethren of the mission called upon the Cattaraugus tribe, near Buffalo, New York, (p. 120 note). After leaving Kirtland, on their journey westward, they visited the Wyandot tribe of Indians near Sandusky, Ohio, with whom they spent several days. "We were well received," writes Elder Parley P. Pratt, "and had an opportunity of laying before them the record of their forefathers, which we did. They rejoiced in the tidings, bid us Godspeed, and desired us to write to them in relation to our success among the tribes further west, who had already removed to the Indian territory, where these expected soon to go."--_Aut_. P. P. Pratt, p. 54. On arriving at Independence two of the company secured employment, while the other three crossed the frontier and began their labors among the Indians. They visited the Shawnees, spending one night with them, and the next day crossed the Kansas river and began their labors among the Delawares. They sought an interview with the chief of the Delawares, known among the whites as Chief Anderson. He was the grand sachem of ten nations or tribes, and consequently possessed of large influence. He had always opposed the introduction of missionaries among his people, and therefore did not at first extend a very hearty welcome to the brethren. However, through an interpreter, the brethren made known their errand and explained to him the Book of Mormon and the information it contained for his people. They asked to be heard before a full council of his nation, a proposition which the chief took under consideration until the next day. Next morning the conversation with the Delaware Chief was renewed, but he was not inclined at first to call the council. But as he began to understand better the nature of the Book of Mormon, he changed his mind and asked the brethren to suspend their conversation until the council could be assembled. A runner was dispatched to the tribes, and in about an hour forty leading men were assembled and seated in grave silence to hear the message concerning the book of their forefathers. At the request of the chief Oliver Cowdery in substance delivered the following address: Oliver Cowdery's Speech to the Delawares. "Aged Chief, and Venerable Council of the Delaware nation: we are glad of this opportunity to address you as our red brethren and friends. We have traveled a long from towards the rising sun to bring you glad news; We have traveled the wilderness, crossed the deep and wide rivers, and waded in the deep snows, and in the face of the storms of winter, to communicate to you great knowledge which has lately come to oar ears and hearts and which will do the red man good as well as the pale face. "Once the red men were many; they occupied the country from sea to sea--from the rising to the setting sun; the whole land was theirs; the Great Spirit gave it to them, and no pale faces dwelt among them. But now they are few in numbers; their possessions are small, and the pale faces are many. "Thousands of moons ago, when the red men's forefathers dwelt in peace and possessed this whole land, the Great Spirit talked with them, and revealed His law and His will, and much knowledge to their wise men and prophets. This they wrote in a Book, together with their history and the things which should befall their children in the latter days. "This Book was written on plates of gold and handed down from father to son for many ages and generations. "It was then that the people prospered and were strong and mighty; they cultivated the earth, built buildings and cities and abounded in all good things, as the pale faces now do. "But they became wicked; they killed one another and shed much blood; they killed their prophets and wise men, and sought to destroy the Book. The Great Spirit became angry and would speak to them no more; they had no more good and wise dreams; no more visions, no more angels sent among them by the Great Spirit; and the Lord commanded Mormon and Moroni, their last wise men and prophets to hide the Book in the earth, that it might be preserved in safety and be found and made known in the latter-day to the pale faces who should possess the land, that they might again make it known to the red men, in order to restore them to the knowledge of the will of the Great Spirit and to His favor. And if the red men would then receive this Book and learn the things written in it and do according thereunto, they should be restored to all their rights and privileges; should cease to fight and kill one another; should become one people; cultivate the earth in peace, in common with the pale faces who were willing to believe and obey the same Book and be good men and live in peace. "Then should the red men become great and have plenty to eat and good clothes to wear, and should be in favor with the Great Spirit and be His children, while He would be their Great Father and talk with them, and raise up prophets and wise and good men among them again who should teach them many things. "This Book, which contained these things, was hid in the earth by Moroni, in a hill called by him Cumorah, which hill is now in the state of New York, near the village of Palmyra, in Ontario county. "In that neighborhood there lived a young man named Joseph Smith, who prayed to the Great Spirit much, in order that he might know the truth, and the Great Spirit sent an angel to him and told him where this Book was hid by Moroni, and commanded him to go and get it. He accordingly went to the place and dug in the earth and found the Book written on golden plates. "But it was written in the language of the forefathers of the red men; therefore this young man, being a pale face, could not understand it; but the angel told him and showed him and gave him knowledge of the language and how to interpret the Book. So he interpreted it into the language of the pale faces, and wrote it on paper and caused it to be printed, and published thousands of copies of it among them, and then sent us to the red men to bring some copies of it to them, and to tell them this news. So we have now come from him, and here is a copy of the Book, which we now present to our red friend, the Chief of the Delawares, which we hope he will cause to be read and known among his tribe; it will do them good." We then presented him with a Book of Mormon. There was a pause in the council and some conversation in their own language, after which the chief made the following reply; The Chief's Reply. "We feel truly thankful to our white friends who have come so far and been at such pains to tell us good news, and especially this new news concerning the Book of our forefathers; it makes us glad in here,"--placing his hand on his heart. "It is now winter; we are new settlers in this place; the snow is deep; our cattle and horses are dying; our wigwams are poor; we have much to do in the spring--to build houses and fence and make farms; but we will build a council house and meet together, and you shall read to us and teach us more concerning the Book of our fathers and the will of the Great Spirit." Elder Parley P. Pratt in his report of the matter adds: "We continued for several days to instruct the old Chief and many of his tribe. The interest became more and more intense on their part, from day to day, until at length nearly the whole tribe began to feel a spirit of inquiry and excitement on the subject. We found several among them who could read, and to them we gave copies of the Book, explaining to them that it was the Book of their forefathers. Some began to rejoice exceedingly and took great pains to tell the news to others in their own language. The excitement now reached the frontier settlements in Missouri, and stirred up the jealousy and envy of the Indian agents and sectarian missionaries to that degree that we were soon ordered out of the Indian country as disturbers of the peace, and even threatened with the military in case of non-compliance. We accordingly departed from the Indian country and came over the line, and commenced laboring in Jackson county, Missouri, among the whites. We were well received and listened to by many, and some were baptized and added to the Church." "Thus ended our first Indian mission, in which we had preached the Gospel in its fulness and distributed the record of their forefathers among three tribes, viz.: the Cattaraugus Indians, near Buffalo, N. Y.; the Wyandots, of Ohio; and the Delawares, west of Missouri."--Aut. P. P. Pratt, pp. 56-61. 12. Doctrine and Covenants, sec. lv. 13. William Wine Phelps, spoken of in the foregoing revelation, was born at Hanover, Morris county, New Jersey, February 17th, 1792. He was therefore in his fortieth year when he came to the Church at Kirtland, to cast in his lot with the Saints. It appears that before making his appearance at Kirtland, he had resided chiefly in the state of New York; and had been somewhat active in politics. He had been the editor of a partisan newspaper; and had aspired to be the candidate for the office of lieutenant-governor of New York. On the 28th of April, 1815, he married Sally Waterman, at Smyrna, Chenango county, New York. 14. Doctrine and Covenants, sec. 56. 15. The phrase in the ninth verse of the foregoing revelation, "_As there shall be no divisions made upon the land_," undoubtedly has reference to the land upon which Ezra Thayre was living at Thompson, and which he had covenanted, under some arrangement for compensation, to grant to the Church, and which contract he attempted, at least, to repudiate. 16. Reference is made to both Mr. Alexander Campbell and Mr. Scott, and the founding of the "Campbellite" or "Disciples" sect in the biographical sketch of Sidney Rigdon; as also Rigdon's connection with that movement.--See pp. 120, 121. 17. Doctrine and Covenants, sec. 57. 18. Verse fifteen. 19. Doctrine and Covenants, sec. 58. {196} Chapter XVI. The Founding of Zion. [Sidenote: The First Act in the Founding of Zion.] On the second day of August, I assisted the Colesville branch of the Church [1] to lay the first log, for a house, as a foundation of Zion in Kaw township, twelve miles west of Independence. The log was carried and placed by twelve men, in honor of the twelve tribes of Israel. At the same time, through prayer, the land of Zion was consecrated and dedicated by Elder Sidney Rigdon for the gathering of the Saints. [2] It was a season of joy to those present, and afforded a glimpse of the future, which time will yet unfold to the satisfaction of the faithful. {197} [Sidenote: Description of the Land of Zion.] As we had received a commandment for Elder Rigdon to write a description of the land of Zion, we sought for all the information necessary to accomplish so desirable an object. The country is unlike the timbered states of the East. As far as the eye can reach the beautiful rolling prairies lie spread out like a sea of meadows; and are decorated with a growth of flowers so gorgeous and grand as to exceed description; and nothing is more fruitful, or a richer stockholder in the blooming prairie than the honey bee. Only on the water courses is timber to be found. There in strips from one to three miles in width, and following faithfully the meanderings of the streams, it grows in luxuriant forests. The forests are a mixture of oak, hickory, black walnut, elm, ash, cherry, honey locust, mulberry, coffee bean, hackberry, boxelder, and bass wood; with the addition of cottonwood, butterwood, pecan, and soft and hard maple upon the bottoms. The shrubbery is beautiful, and consists in part of plums, grapes, crab apple, and persimmons. [Sidenote: Agricultural Products. Animals, Domestic and Wild.] The soil is rich and fertile; from three to ten feet deep, and generally composed of a rich black mold, intermingled with clay and sand. It yields in abundance, wheat, corn, sweet potatoes, cotton and many other common agricultural products. Horses, cattle and hogs, though of an inferior breed, are tolerably plentiful and seem nearly to raise themselves by grazing in the vast prairie range in summer, and feeding upon the bottoms in winter. The wild game is less plentiful of course where man has commenced the cultivation of the soil, than in the wild prairies. Buffalo, elk, deer, bear, wolves, beaver and many smaller animals here roam at pleasure. Turkeys, geese, swans, ducks, yea a variety of the feathered tribe, are among the rich abundance that graces the delightful regions of this goodly land--the heritage of the children of God. {198} [Sidenote: The Climate.] The season is mild and delightful nearly three quarters of the year, and as the land of Zion, situated at about equal distances from the Atlantic and Pacific oceans, as well as from the Alleghany and Rocky mountains, in the thirty-ninth degree of north latitude, and between the sixteenth and seventeenth degrees of west longitude, [3] it bids fair--when the curse is taken from the land--to become one of the most blessed places on the globe. The winters are milder than the Atlantic states of the same parallel of latitude, and the weather is more agreeable; so that were the virtues of the inhabitants only equal to the blessings of the Lord which He permits to crown the industry of those inhabitants, there would be a measure of the good things of life for the benefit of the Saints, full, pressed down, and running over even an hundred-fold. The disadvantages here, as in all new countries, are self-evident--lack of mills and schools; together with the natural privations and inconveniences which the hand of industry, the refinement of society, and the polish of science, overcome. [Sidenote: The Future Glory of Zion.] But all these impediments vanish when it is recollected what the Prophets have said concerning Zion in the last days; how the glory of Lebanon is to come upon her; the fir tree, the pine tree, and the box tree together, to beautify the place of His sanctuary, that He may make the place of His feet glorious. Where for brass, He will bring gold; and for iron, He will bring silver; and for wood, brass; and for stones, iron; and where the feast of fat things will be given to the just; yea, when the splendor of the Lord is brought to our consideration for the good of His people, the calculations of men and the vain glory of the world vanish, and we exclaim, "Out of Zion the perfection of beauty, God hath shined." {199} [Sidenote: Dedication of the Temple Site.] On the third day of August, I proceeded to dedicate the spot for the Temple, a little west of Independence, and there were also present Sidney Rigdon, Edward Partridge, W. W. Phelps, Oliver Cowdery, Martin Harris and Joseph Coe. The 87th Psalm was read:-- His foundation is in the holy mountains. The Lord loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are spoken of thee, O city of God. Selah. I will make mention of Rahab and Babylon to them that know me: behold Philistia, and Tyre, with Ethiopia; this man was born there. And of Zion it shall be said, This and that man was born in her: and the Highest Himself shall establish her. The Lord shall count, when He writeth up the people, that this man was born there. Selah. As well the singers as the players on instruments shall be there: all my springs are in thee. The scene was solemn and impressive. [Sidenote: First Conference in Zion.] On the 4th I attended the first conference in the land of Zion. It was held at the house of Brother Joshua Lewis, in Kaw township, in the presence of the Colesville branch of the Church. The Spirit of the Lord was there. [Sidenote: Death of Polly Knight.] On the 7th, I attended the funeral of Sister Polly Knight, the wife of Joseph Knight, Sen., this was the first death in the Church in this land, and I can say, a worthy member sleeps in Jesus till the resurrection. [4] I also received the following: {200} _Revelation, given in Zion, August 7th, 1831._ [5] 1. Behold, blessed, saith the Lord, are they who have come up unto this land with an eye single to my glory, according to my commandments; 2. For those that live shall inherit the earth, and those that die shall rest from all their labors, and their works shall follow them, and they shall receive a crown in the mansions of my Father, which I have prepared for them; 3. Yea, blessed are they whose feet stand upon the land of Zion, who have obeyed my Gospel, for they shall receive for their reward the good things of the earth; and it shall bring forth in its strength; 4. And they shall also be crowned with blessings from above, yea, and with commandments not a few; and with revelations in their time: they that are faithful and diligent before me. 5. Wherefore I give unto them a commandment, saying thus: Thou shalt love the Lord thy God with all thy heart, with all thy might, mind and strength; and in the name of Jesus Christ thou shalt serve Him. 6. Thou shalt love thy neighbor as thyself. Thou shalt not steal; neither commit adultery, nor kill, nor do anything like unto it. 7. Thou shalt thank the Lord thy God in all things. 8. Thou shalt offer a sacrifice unto the Lord thy God in righteousness, even that of a broken heart and a contrite spirit. 9. And that thou mayest more fully keep thyself unspotted from the world, thou shalt go to the house of prayer and offer up thy sacraments upon my holy day; 10. For verily this is a day appointed unto you to rest from your labors, and to pay thy devotions unto the Most High; 11. Nevertheless thy vows shall be offered up in righteousness on all days and at all times; 12. But remember that on this, the Lord's day, thou shalt offer thine oblations; and thy sacraments unto the Most High, confessing thy sins unto thy brethren, and before the Lord. 13. And on this day thou shalt do none other thing, only let thy food be prepared with singleness of heart, that thy fasting may be perfect, or, in other words, that thy joy may be full. 14. Verily, this is fasting and prayer; or in other words, rejoicing and prayer. 15. And inasmuch as ye do these things with thanksgiving, with cheerful hearts and countenances; not with much laughter, for this is sin, but with a glad heart and a cheerful countenance; {201} 16. Verily I say, that inasmuch as ye do this, the fulness of the earth is yours: the beasts of the field and the fowls of the air, and that which climbeth upon the trees and walketh upon the earth; 17. Yea, and the herb, and the good things which come of the earth, whether for food or for raiment, or for houses, or for barns, or for orchards, or for gardens, or for vineyards; 18. Yea, all things which come of the earth, in the season thereof, are made for the benefit and the use of man, both to please the eye and to gladden the heart; 19. Yea, for food and for raiment, for taste and for smell, to strengthen the body and to enliven the soul. 20. And it pleaseth God that He hath given all these things unto man; for unto this end were they made to be used with judgment, not to excess, neither by extortion: 21. And in nothing doth man offend God, or against none is His wrath kindled, save those who confess not His hand in all things, and obey not His commandments. 22. Behold, this is according to the law and the prophets; wherefore, trouble me no more concerning this matter. 23. But learn that he who doeth the works of righteousness shall receive his reward, even peace in this world, and eternal life in the world to come. 24. I, the Lord have spoken it, and the Spirit beareth record. Amen. [Sidenote: Directions for the Elders.] On the 8th, as there had been some inquiry among the Elders what they were to do, I received the following: _Revelation, given August, 1831_. [6] 1. Behold, thus saith the Lord unto the Elders of His Church, who are to return speedily to the land from whence they came. Behold, it pleaseth me, that you have come up hither; 2. But with some I am not well pleased, for they will not open their mouths, but they hide the talent which I have given unto them, because of the fear of man. Wo unto such, for mine anger is kindled against them. 3. And it shall come to pass, if they are not more faithful unto me, it shall be taken away, even that which they have; 4. For I, the Lord, rule in the heavens above, and among the armies of the earth; and in the day when I shall make up my jewels, all men shall know what it is that bespeaketh the power of God. {202} 5. But verily, I will speak unto you concerning your journey unto the land from whence you came. Let there be a craft made, or bought, as seemeth you good, it mattereth not unto me, and take your journey speedily for the place which is called St. Louis. 6. And from thence let my servants Sidney Rigdon, Joseph Smith, Jun., and Oliver Cowdery, take their journey for Cincinnati; 7. And in this place let them lift up their voice and declare my word with loud voices, without wrath or doubting, lifting up holy hands upon them. For I am able to make you holy, and your sins are forgiven you. 8. And let the residue take their journey from St. Louis, two by two, and preach the word, not in haste, among the congregations of the wicked, until they return to the churches from whence they came. 9. And all this for the good of the churches; for this intent have I sent them. 10. And let my servant Edward Partridge impart of the money which I have given him, a portion unto mine Elders who are commanded to return; 11. And he that is able, let him return by the way of the agent, and he that is not, of him it is not required. 12. And now I speak of the residue who are to come unto this land. 13. Behold, they have been sent to preach my Gospel among the congregations of the wicked; wherefore, I give unto them a commandment thus: Thou shalt not idle away thy time, neither shalt thou bury thy talent that it may not be known. 14. And after thou hast come up unto the land of Zion, and hast proclaimed my word, thou shalt speedily return, proclaiming my word among the congregations of the wicked, not in haste, neither in wrath nor with strife; 15. And shake off the dust of thy feet against those who receive thee not; not in their presence, lest thou provoke them; but in secret, and wash thy feet, as a testimony against them in the day of judgment. 16. Behold, this is sufficient for you, and the will of Him who hath sent you. 17. And by the mouth of my servant Joseph Smith, Jun., it shall be made known concerning Sidney Rigdon and Oliver Cowdery. The residue hereafter. Even so. Amen. [Sidenote: Prophet and Others Depart for Kirtland.] On the 9th, in company with ten Elders, I left Independence landing for Kirtland. We started down the river in canoes, and went the first day as far as Fort Osage, where we had an excellent wild turkey for supper. Nothing very important {203} occurred till the third day, when many of the dangers so common upon the western waters, manifested themselves; and after we had encamped upon the bank of the river, at McIlwaine's Bend, Brother Phelps, in open vision by daylight, saw the destroyer in his most horrible power, ride upon the face of the waters; others heard the noise, but saw not the vision. The next morning after prayer, I received the following: _Revelation, given August, 1831._ [7] 1. Behold, and hearken unto the voice of Him who has all power, who is from everlasting to everlasting, even Alpha and Omega, the beginning and the end. 2. Behold, verily thus saith the Lord unto you, O ye Elders of my Church, who are assembled upon this spot, whose sins are now forgiven you, for I, the Lord, forgive sins, and am merciful unto those who confess their sins with humble hearts; 3. But verily I say unto you, that it is not needful for this whole company of mine Elders to be moving swiftly upon the waters, whilst the inhabitants on either side are perishing in unbelief; 4. Nevertheless, I suffered it that ye might bear record; behold, there are many dangers upon the waters, and more especially hereafter; 5. For I, the Lord, have decreed in mine anger, many destructions upon the waters; yea, and especially upon these waters; 6. Nevertheless, all flesh is in mine hand, and he that is faithful among you shall not perish by the waters. 7. Wherefore it is expedient that my servant Sidney Gilbert and my servant William W. Phelps, be in haste upon their errand and mission; 8. Nevertheless I would not suffer that ye should part until you were chastened for all your sins, that you might be one, that you might not perish in wickedness; 9. But now, verily I say, it behoveth me that ye should part, wherefore let my servants Sidney Gilbert and William W. Phelps take their former company, and let them take their journey in haste that they may fill their mission, and through faith they shall overcome; 10. And inasmuch as they are faithful they shall be preserved, and I, the Lord, will be with them. 11. And let the residue take that which is needful for clothing. {204} 12. Let my servant Sidney Gilbert take that which is not needful with him, as you shall agree. 13. And now, behold, for your good I gave unto you a commandment concerning these things; and I, the Lord, will reason with you as with men in days of old. 14. Behold, I, the Lord, in the beginning blessed the waters, but in the last days, by the mouth of my servant John, I cursed the waters; 15. Wherefore, the days will come that no flesh shall be safe upon the waters, 16. And it shall be said in days to come that none is able to go up to the land of Zion upon the waters, but he that is upright in heart. 17. And, as I, the Lord, in the beginning cursed the land, even so in the last days have I blessed it, in its time, for the use of my Saints, that they may partake the fatness thereof. 18. And now I give unto you a commandment that what I say unto one I say unto all, that you shall forewarn your brethren concerning these waters, that they come not in journeying upon them, lest their faith fail and they are caught in snares; 19. I, the Lord have decreed, and the destroyer rideth upon the face thereof, and I revoke not the decree; 20. I, the Lord, was angry with you yesterday, but today mine anger is turned away. 21. Wherefore, let those concerning whom I have spoken, that should take their journey in haste--again I say unto you, let them take their journey in haste. 22. And it mattereth not unto me, after a little, if it so be that they fill their mission, whether they go by water or by land; let this be as it is made known unto them according to their judgments hereafter. 23. And now, concerning my servants Sidney Rigdon, and Joseph Smith, Jun., and Oliver Cowdery, let them come not again upon the waters, save it be upon the canal, while journeying unto their homes, or in other words they shall not come upon the waters to journey, save upon the canal. 24. Behold, I, the Lord, have appointed a way for the journeying of my Saints, and behold this is the way--that after they leave the canal, they shall journey by land, inasmuch as they are commanded to journey and go up unto the land of Zion; 25. And they shall do like unto the children of Israel, pitching their tents by the way. 26. And, behold, this commandment you shall give unto all your brethren; {205} 27. Nevertheless, unto whom it is given power to command the waters, unto him it is given by the Spirit to know all his ways; 28. Wherefore let him do as the Spirit of the living God commandeth him, whether upon the land or upon the waters, as it remaineth with me to do hereafter; 29. And unto you it is given the course for the Saints, or the way for the Saints of the camp of the Lord, to journey. 30. And again, verily I say unto you, my servants Sidney Rigdon, Joseph Smith, Jun., and Oliver Cowdery, shall not open their mouths in the congregations of the wicked, until they arrive at Cincinnati; 31. And in that place they shall lift up their voices unto God against that people; yea unto Him whose anger is kindled against their wickedness; a people who are well-nigh ripened for destruction; 32. And from thence let them journey for the congregations of their brethren, for their labors even now, are wanted more abundantly among them than among the congregations of the wicked. 33. And now concerning the residue, let them journey and declare the word among the congregations of the wicked, inasmuch as it is given; 34. And inasmuch as they do this they shall rid their garments, and they shall be spotless before me; 35. And let them journey together, or two by two, as seemeth them good, only let my servant Reynolds Cahoon, and my servant Samuel H. Smith, with whom I am well pleased, be not separated until they return to their homes, and this for a wise purpose in me. 36. And now, verily I say unto you, and what I say unto one I say unto all, be of good cheer little children, for I am in your midst, and I have not forsaken you; 37. And inasmuch as you have humbled yourselves before me, the blessings of the kingdom are yours. 38. Gird up your loins and be watchful and be sober, looking forth for the coming of the Son of Man, for He cometh in an hour you think not. 39. Pray always that you enter not into temptation, that you may abide the day of His coming, whether in life or in death. Even so. Amen. [Sidenote: A Chance Meeting of Elders.] On the 13th [August] I met several of the Elders on their way to the land of Zion, and after the joyful salutations with which brethren meet each other, who are actually "contending for the faith once delivered to the Saints," I received the following: {206} _Revelation, given August, 1831._ [8] 1. Behold, and hearken O ye Elders of my Church, saith the Lord your God, even Jesus Christ, your advocate, who knoweth the weakness of man and how to succor them who are tempted; 2. And verily mine eyes are upon those who have not as yet gone up unto the land of Zion; wherefore your mission is not yet full; 3. Nevertheless ye are blessed, for the testimony which ye have borne, is recorded in heaven for the angels to look upon, and they rejoice over you, and your sins are forgiven you. 4. And now continue your journey. Assemble yourselves upon the land of Zion, and hold a meeting and rejoice together, and offer a sacrament unto the Most High; 5. And then you may return to bear record, yea, even all together, or two by two, as seemeth you good, it mattereth not unto me, only be faithful, and declare glad tidings unto the inhabitants of the earth, of among the congregations of the wicked. 6. Behold, I, the Lord, have brought you together that the promise might be fulfilled, that the faithful among you should be preserved and rejoice together in the land of Missouri. I, the Lord, promised the faithful and cannot lie. 7. I, the Lord, am willing, if any among you desire to ride upon horses, or upon mules, or in chariots, he shall receive this blessing, if he receive it from the hand of the Lord, with a thankful heart in all things. 8. These things remain with you to do according to judgment and the directions of the Spirit. 9. Behold, the kingdom is yours. And behold, and lo, I am with the faithful always. Even so. Amen. [Sidenote: Arrival of the Prophet and Party at Kirtland.] After this meeting with the Elders, Sidney Rigdon, Oliver Cowdery, and myself, continued our journey by land to St. Louis, where we overtook Brothers Phelps and Gilbert. From this place we took stage, and they went by water to Kirtland, where we arrived safe and well on the 27th [August]. Many things transpired upon this journey to strengthen our faith, and which displayed the goodness of God in such a marvelous manner, that we could not help beholding the exertions of Satan to blind the eyes of the people, so as to hide the true light that lights every man that comes into the world. {207} [Sidenote: Anxiety of the Saints to Receive the Word of the Lord.] In these infant days of the Church, there was a great anxiety to obtain the word of the Lord upon every subject that in any way concerned our salvation; and as the land of Zion was now the most important temporal object in view, I enquired of the Lord for further information upon the gathering of the Saints, and the purchase of the land, and other matters, and received the following: _Revelation, given in Kirtland, August, 1831._ [9] 1. Hearken, O ye people, and open your hearts and give ear from afar; and listen, you that call yourselves the people of the Lord, and hear the word of the Lord and His will concerning you: 2. Yea, verily, I say, hear the word of Him whose anger is kindled against the wicked and rebellious; 3. Who willeth to take even them whom He will take, and preserveth in life them whom He will preserve; 4. Who buildeth up at His own will and pleasure; and destroyeth when he pleases, and is able to cast the soul down to hell. 5. Behold, I, the Lord, utter my voice, and it shall be obeyed. 6. Wherefore, verily I say, let the wicked take heed, and let the rebellious fear and tremble; and let the unbelieving hold their lips, for the day of wrath shall come upon them as a whirlwind, and all flesh shall know that I am God. 7. And he that seeketh signs shall see signs, but not unto salvation. 8. Verily, I say unto you, there are those among you who seek signs, and there have been such even from the beginning; 9. But, behold, faith cometh not by signs, but signs follow those that believe. 10. Yea, signs come by faith, not by the will of men, nor as they please, but by the will of God. 11. Yea, signs come by faith, unto mighty works, for without faith no man pleaseth God: and with whom God is angry He is not well pleased; wherefore, unto such He showeth no sign, only in wrath unto their condemnation. 12. Wherefore, I, the Lord, am not pleased with those among you who have sought after signs and wonders for faith, and not for the good of men unto my glory; 13. Nevertheless, I gave commandments, and many have turned away from my commandments and have not kept them. {208} 14. There were among you adulterers and adulteresses; some of whom have turned away from you, and others remain with you that hereafter shall be revealed. 15. Let such beware and repent speedily, lest judgment shall come upon them as a snare, and their folly shall be made manifest, and their works shall follow them in the eyes of the people. 16. And, verily, I say unto you, as I have said before, he that looketh upon a woman to lust after her, or if any shall commit adultery in their hearts, they shall not have the Spirit, but shall deny the faith and shall fear: 17. Wherefore I, the Lord, have said that the fearful, and the unbelieving, and all liars, and whosoever loveth and maketh a lie, and the whoremonger, and the sorcerer, shall have their part in that lake which burneth with fire and brimstone which is the second death. 18. Verily I say, that they shall not have part in the first resurrection. 19. And now, behold, I, the Lord, say unto you, that ye are not justified because these things are among you; 20. Nevertheless he that endureth in faith and doeth my will, the same shall overcome, and shall receive an inheritance upon the earth when the day of transfiguration shall come; 21. When the earth shall be transfigured, even according to the pattern which was shown unto mine apostles upon the mount; of which account the fulness ye have not yet received. 22. And now, verily, I say unto you, that as I said that I would make known my will unto you, behold I will make it known unto you, not by the way of commandment, for there are many who observe not to keep my commandments. 23. But unto him that keepeth my commandments, I will give the mysteries of my kingdom, and the same shall be in him a well of living water, springing up unto everlasting life. 24. And now, behold, this is the will of the Lord your God concerning His Saints, that they should assemble themselves together unto the land of Zion, not in haste, lest there should be confusion, which bringeth pestilence. 25. Behold, the land of Zion, I, the Lord, hold it in mine own hands; 26. Nevertheless, I, the Lord, render unto Caesar the things which are Caesar's: 27. Wherefore, I, the Lord, will that you should purchase the lands that you may have advantage of the world, that you may have claim on the world, that they may not be stirred up unto anger; 28. For Satan putteth it into their hearts to anger against you, and to the shedding of blood. {209} 29. Wherefore the land of Zion shall not be obtained but by purchase or by blood, otherwise there is none inheritance for you. 30. And if by purchase, behold you are blessed; 31. And if by blood, as you are forbidden to shed blood, lo, your enemies are upon you, and ye shall be scourged from city to city, and from synagogue to synagogue, and but few shall stand to receive an inheritance. 32. I, the Lord, am angry with the wicked; I am holding my Spirit from the inhabitants of the earth. 33. I have sworn in my wrath, and decreed wars upon the face of the earth, and the wicked shall slay the wicked, and fear shall come upon every man, 34. And the Saints also shall hardly escape; nevertheless, I, the Lord, am with them, and will come down in heaven from the presence of my Father, and consume the wicked with unquenchable fire. 35. And behold, this is not yet, but by and by; 36. Wherefore, seeing that I, the Lord, have decreed all these things upon the face of the earth, I will that my Saints should be assembled upon the land of Zion; 37. And that every man should take righteousness in his hands and faithfulness upon his loins, and lift a warning voice unto the inhabitants of the earth; and declare both by word and by flight, that desolation shall come upon the wicked. 38. Wherefore let my disciples in Kirtland arrange their temporal concerns, who dwell upon this farm. 39. Let my servant Titus Billings, who has the care thereof, dispose of the land, that he may be prepared in the coming spring to take his journey up unto the land of Zion, with those that dwell upon the face thereof, excepting those whom I shall reserve unto myself, that shall not go until I shall command them. 40. And let all the monies which can be spared, it mattereth not unto me whether it be little or much, be sent up unto the land of Zion, unto them whom I have appointed to receive. 41. Behold, I, the Lord, will give unto my servant Joseph Smith, Jun., power that he shall be enabled to discern by the Spirit those who shall go up unto the land of Zion, and those of my disciples who shall tarry. 42. Let my servant Newel K. Whitney retain his store, or in other words, the store yet for a little season. 43. Nevertheless let him impart all the money which he can impart, to be sent up unto the land of Zion. 44. Behold, these things are in his own hands, let him do according to wisdom. {210} 45. Verily I say, let him be ordained as an agent unto the disciples that shall tarry, and let him be ordained unto this power; 46. And now speedily visit the churches, expounding these things unto them, with my servant Oliver Cowdery. Behold, this is my will, obtaining moneys even as I have directed. 47. He that is faithful and endureth shall overcome the world. 48. He that sendeth up treasures unto the land of Zion, shall receive an inheritance in this world, and his works shall follow him, and also a reward in the world to come: 49. Yea, and blessed are the dead that die in the Lord from henceforth, when the Lord shall come, and old things shall pass away, and all things become new, they shall rise from the dead and shall not die after, and shall receive an inheritance before the Lord, in the holy city. 50. And he that liveth when the Lord shall come, and has kept the faith, blessed is he; nevertheless it is appointed to him to die at the age of man. 51. Wherefore, children shall grow up until they become old, old men shall die; but they shall not sleep in the dust, but they shall be changed in the twinkling of an eye. 52. Wherefore, for this cause preached the apostles unto the world the resurrection of the dead. 53. These things are the things that ye must look for, and, speaking after the manner of the Lord, they are now nigh at hand, and in a time to come, even in the day of the coming of the Son of Man. 54. And until that hour there will be foolish virgins among the wise; and at that hour cometh an entire separation of the righteous and the wicked; and in that day will I send mine angels to pluck out the wicked and cast them into unquenchable fire. 55. And now behold, verily I say unto you, I the Lord, am not pleased with my servant Sidney Rigdon, he exalted himself in his heart, and received not counsel, but grieved the Spirit; 56. Wherefore his writing is not acceptable unto the Lord, and he shall make another and if the Lord receive it not, behold he standeth no longer in the office which I have appointed him. 57. And again, verily I say unto you, those who desire in their hearts, in meekness, to warn sinners to repentance, let them be ordained unto this power. 58. For this is a day of warning, and not a day of many words. For I, the Lord, am not to be mocked in the last days. 59. Behold, I am from above, and my power lieth beneath. I am over all, and in all, and through all, and search all things, and the day cometh that all things shall be subject unto me. 60. Behold, I am Alpha and Omega, even Jesus Christ. {211} 61. Wherefore let all men beware how they take my name in their lips; 62. For, behold, verily I say, that many there be who are under this condemnation, who use the name of the Lord, and use it in vain, having not authority. 63. Wherefore, let the Church repent of their sins, and I, the Lord, will own them, otherwise they shall be cut off. 64. Remember that that which cometh from above, is sacred, and must be spoken with care, and by constraint of the Spirit, and in this there is no condemnation, and ye receive the Spirit through prayer; wherefore, without this there remaineth condemnation. 65. Let my servants, Joseph Smith, Jun., and Sidney Rigdon, seek them a home, as they are taught through prayer by the Spirit. 66. These things remain to overcome through patience, that such may receive a more exceeding and eternal weight of glory, otherwise, a greater condemnation. Amen. [Sidenote: Preparations to Move to Hiram.] The early part of September was spent in making preparations to remove to the town of Hiram, and renew our work on the translation of the Bible. The brethren who were commanded to go up to Zion were earnestly engaged in getting ready to start in the coming October. On the 11th of September I received the following: _Revelation, given in Kirtland._ [10] 1. Behold, thus saith the Lord your God unto you, O ye Elders of my Church, hearken ye and hear, and receive my will concerning you; 2. For verily I say unto you, I will that ye should overcome the world; wherefore I will have compassion upon you. 3. There are those among you who have sinned; but verily I say, for this once, for mine own glory, and for the salvation of souls, I have forgiven you your sins. 4. I will be merciful unto you, for I have given unto you the kingdom: 5. And the keys of the mysteries of the kingdom shall not be taken from my servant Joseph Smith, Jun., through the means I have appointed, while he liveth, inasmuch as he obeyeth mine ordinances. 6. There are those who have sought occasion against him without cause; {212} 7. Nevertheless he has sinned but verily I say unto you, I, the Lord forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death. 8. My disciples, in days of old, sought occasion against one another, and forgave not one another in their hearts, and for this evil they were afflicted, and sorely chastened. 9. Wherefore, I say unto you, that ye ought to forgive one another, for he that forgiveth not his brother his trespasses, standeth condemned before the Lord, for there remaineth in him the greater sin. 10. I, the Lord, will forgive whom I will forgive, but of you it is required to forgive all men; 11. And ye ought to say in your hearts, let God judge between me and thee, and reward thee according to thy deeds. 12. And him that repenteth not of his sins, and confesseth them not, ye shall bring before the Church, and do with him as the Scripture saith unto you, either by commandment or by revelation. 13. And this ye shall do that God may be glorified, not because ye forgive not, having not compassion, but that ye may be justified in the eyes of the law, that ye may not offend Him who is your Lawgiver. 14. Verily I say, for this cause ye shall do these things. 15. Behold, I, the Lord, was angry with him who was my servant Ezra Booth, and also my servant Isaac Morley, for they kept not the law, neither the commandment; 16. They sought evil in their hearts, and I, the Lord, withheld my Spirit. They condemned for evil that thing in which there was no evil; nevertheless I have forgiven my servant Isaac Morley. 17. And also my servant Edward Partridge, behold, he hath sinned, and Satan seeketh to destroy his soul; but when these things are made known unto them, and they repent of the evil, they shall be forgiven. 18. And now, verily I say, that it is expedient in me that my servant Sidney Gilbert, after a few weeks, shall return upon his business, and to his agency in the land of Zion; 19. And that which he hath seen and heard may be made known unto my disciples, that they perish not. And for this cause have I spoken these things. 20. And again, I say unto you, that my servant Isaac Morley may not be tempted above that which he is able to bear, and counsel wrongfully to your hurt, I gave commandment that his farm should be sold. 21. I will not that my servant Frederick G. Williams should sell his farm, for I, the Lord, will to retain a strong hold in the land of Kirtland, for the space of five years, in the which I will not overthrow the wicked, that thereby I may save some; 22. And after that day, I, the Lord, will not hold any guilty that shall {213} go with an open heart up to the land of Zion; for I the Lord, require the hearts of the children of men. 23. Behold, now it is called today (until the coming of the Son of Man), and verily it is a day of sacrifice, and a day for the tithing of my people; for he that is tithed shall not be burned (at His coming); 24. For after today cometh the burning: this is speaking after the manner of the Lord; for verily I say, tomorrow all the proud and they that do wickedly shall be as stubble; and I will burn them up, for I am the Lord of hosts: and I will not spare any that remain in Babylon. 25. Wherefore, if ye believe me, ye will labor while it is called today. 26. And it is not meet that my servants, Newel K. Whitney and Sidney Gilbert, should sell their store and their possessions here, for this is not wisdom until the residue of the Church, which remaineth in this place, shall go up unto the land of Zion. 27. Behold, it is said in my laws, or forbidden, to get in debt to thine enemies; 28. But behold, it is not said at any time that the Lord should not take when He please, and pay as seemeth Him good: 29. Wherefore, as ye are agents, ye are on the Lord's errand; and whatever ye do according to the will of the Lord, is the Lord's business, 30. And He hath set you to provide for His Saints in these last days, that they may obtain an inheritance in the land of Zion: 31. And behold, I, the Lord, declare unto you, and my words are sure and shall not fail, that they shall obtain it; 32. But all things must come to pass in their time; 33. Wherefore, be not weary in well-doing, for ye are laying the foundation of a great work. And out of small things proceedeth that which is great. 34. Behold, the Lord requireth the heart and a willing mind; and the willing and obedient shall eat the good of the land of Zion in these last days; 35. And the rebellious shall be cut off out of the land of Zion, and shall be sent away, and shall not inherit the land: 36. For, verily, I say that the rebellious are not of the blood of Ephraim, wherefore they shall be plucked out. 37. Behold, I, the Lord, have made my Church in these last days like unto a judge sitting on a hill, or in a high place, to judge the nations; 38. For it shall come to pass that the inhabitants of Zion shall judge all things pertaining to Zion; 39. And liars and hypocrites shall be proved by them, and they who are not apostles and prophets shall be known. {214} 40. And even the Bishop, who is a judge, and his counselors, if they are not faithful in their stewardships, shall be condemned, and others shall be planted in their stead; 41. For, behold, I say unto you that Zion shall flourish, and the glory of the Lord shall be upon her, 42. And she shall be an ensign unto the people, and there shall come unto her out of every nation under heaven. 43. And the day shall come when the nations of the earth shall tremble because of her, and shall fear because of her terrible ones. The Lord hath spoken it. Amen. Footnotes 1. The Colesville branch of the Church numbered about sixty souls.--Statement made by Oliver Cowdery in "John Whitmer's History of the Church," ch. ix. 2. Speaking of this second of August meeting, in addition to what the Prophet relates in his narrative, John Whitmer, in his "History of the Church," (ch. ix) gives the following interesting details from a statement of Oliver Cowdery's: "On the second day of August, 1831, Rigdon stood up and asked, saying, "'Do you receive this land for the land of your inheritance with thankful hearts from the Lord?' "Answer from all: 'We do.' "'Do you pledge yourselves to keep the law of God in this land which you never have kept in your own lands?' "'We do.' "'Do you pledge yourselves to see that others of your brethren who shall come hither do keep the laws of God?' "'We do.' "After prayer, he arose and said: 'I now pronounce this land consecrated and dedicated unto the Lord for a possession and inheritance for the Saints, and for all the faithful servants of the Lord to the remotest ages of time. In the name of Jesus Christ, having authority from Him. Amen.'" 3. This is the Washington longitude. It is between ninety-five and ninety-six degrees west longitude from Greenwich. 4. Polly Knight's health had been failing for some time, according to a statement made by her son, Newel. She was very ill during her journey from Kirtland to Missouri. "Yet," says her son, "she would not consent to stop traveling; her only, or her greatest desire was to set her feet upon the land of Zion, and to have her body interred in that land. I went on shore and bought lumber to make a coffin, in case she should die before we arrived at our place of destination--so fast did she fail. But the Lord gave her the desire of her heart, and she lived to stand upon that land."--_Scraps of Biography_, p. 70. 5. Doctrine and Covenants, sec. 59. 6. Doctrine and Covenants, sec. 60. 7. Doctrine and Covenants, sec. 61. 8. Doctrine and Covenants, sec. 62. 9. Doctrine and Covenants, sec. 63. 10. Doctrine and Covenants, sec. 64. {215} Chapter XVII. The Apostasy of Ezra Booth--Preparations for Publishing the Book of Commandments. [Sidenote: The Prophet Moves to Hiram.] On the 12th of September, I removed with my family to the township of Hiram, and commenced living with John Johnson. Hiram was in Portage county, and about thirty miles south-easterly from Kirtland. From this time until the forepart of October, I did little more than prepare to re-commence the translation of the Bible. [1] [Sidenote: Ezra Booth's Apostasy.] About this time Ezra Booth came out as an apostate. He came into the Church upon seeing a person healed of an infirmity of many years standing. [2] He had been a Methodist priest for some time previous to his embracing the fulness of the Gospel, {216} as developed in the Book of Mormon; and upon his admission into the Church he was ordained an Elder. As will be seen by the foregoing revelations, [3] he went up to Missouri as a companion of Elder Morley; but when he actually learned that faith, humility, patience, and tribulation go before blessing, and that God brings low before He exalts; that instead of the "Savior's granting him power to smite men and make them believe," (as he said he wanted God to do in his own case)--when he found he must become all things to all men, that he might peradventure, save some; and that, too, by all diligence, by perils by sea and land; as was the case in the days of Jesus--then he was disappointed. In the 6th chapter of St. John's Gospel, 26th verse, it is written: "Verily, verily I say unto you, Ye seek me, not because ye saw the miracles, but because ye did eat of the loaves, and were filled." So it was with Booth; and when he was disappointed by his own evil heart, he turned away, and as said before, became an apostate, and wrote a series of letters, [4] which, by their {217} coloring, falsity, and vain calculations to overthrow the work of the Lord, exposed his weakness, wickedness and folly, and left him a monument of his own shame, for the world to wonder at. [5] [Sidenote: The Purchase of a Press.] A conference was held in which Brother W. W. Phelps was instructed to stop at Cincinnati on his way to Missouri and purchase a press and type, for the purpose of establishing and publishing a monthly paper at Independence, Jackson county, Missouri, to be called the _Evening and Morning Star_. The first Sunday in October, Orson Hyde, [6] a clerk in Brother Sidney Gilbert and Newel K. Whitney's store, in Kirtland, was baptized, and became a member of the Church. He was soon after designated as one of the chosen men of the Lord, to bear His word to the nations. {218} [Sidenote: A Prayer Revealed.] In the fore part of October, I received the following prayer through revelation: _Revelation_. [7] 1. Hearken, and lo, a voice as of one sent down from on high, who is mighty and powerful, whose going forth is unto the ends of the earth, yea, whose voice is unto men--Prepare ye the way of the Lord, make His paths straight. 2. The keys of the kingdom of God are committed unto man on the earth, and from thence shall the Gospel roll forth unto the ends of the earth, as the stone which is cut out of the mountain without hands shall roll forth, until it has filled the whole earth; 3. Yea, a voice crying; prepare ye the way of the Lord, prepare ye the supper of the Lamb, make ready for the Bridegroom; 4. Pray unto the Lord, call upon His holy name, make known His wonderful works among the people; 5. Call upon the Lord, that His kingdom may go forth upon the earth, that the inhabitants thereof may receive it, and be prepared for the days to come, in the which the Son of Man shall come down in heaven, clothed in the brightness of His glory, to meet the kingdom of God which is set up on the earth; 6. Wherefore, may the kingdom of God go forth, that the kingdom of heaven may come, that thou, O God, mayest be glorified in heaven so on earth, that thine enemies may be subdued; for thine is the honor, power and glory, for ever and ever. Amen. [Sidenote: Revision of the Bible Renewed.] {219} Soon after the above revelation was received, I renewed my work on the translation of the Scriptures, in company with Elder Rigdon, who had removed to Hiram, to act in his office of scribe to me. [Sidenote: Instructions and Appointments of the Conference of October 11th.] On the 11th of October, a conference was held at Brother Johnson's, where I was living, at which the Elders were instructed in the ancient manner of conducting meetings, of which knowledge most of them were ignorant. A committee of six was appointed to instruct the several branches of the Church. Elders David Whitmer and Reynolds Cahoon were appointed as two of the said committee; with the further duty on their mission, of setting forth the condition of Brothers Joseph Smith, Jun., and Sidney Rigdon, that they might obtain means to continue the translation. This conference was adjourned till the 25th of October, to meet at the house of Irenus Burnett, in Orange, Cuyahoga county. [Sidenote: Special Conference of October 21st.] On the 21st, I attended a special conference, to settle a difficulty which had occurred in Kirtland, on account of William Cahoon and Peter Devolue, having abused one of Brother Whitney's children. Elder Rigdon and myself were appointed to go to Kirtland and settle the difficulty, which we did. [Sidenote: Conference at Orange, Ohio, October 25th.] At the conference on the 25th, at Orange, twelve High Priests, seventeen Elders, four Priests, three Teachers, and four Deacons, together with a large congregation attended. Much business was done, and the four remaining members of the committee, authorized by the conference at Hiram on the 11th, were appointed, and consisted of Simeon Carter, Orson Hyde, Hyrum Smith, and Emer Harris. [8] {220} At the request of William E. M'Lellin, [9] I inquired of the Lord, and received the following: _Revelation, given October, 1831._ [10] 1. Behold, thus saith the Lord unto my servant William E. M'Lellin, {221} Blessed are you, inasmuch as you have turned away from your iniquities, and have received my truths, saith the Lord your Redeemer, the Savior of the world, even of as many as believe on my name. 2. Verily I say unto you, blessed are you for receiving mine everlasting covenant, even the fullness of my Gospel, sent forth unto the children of men, that they might have life and be made partakers of the glories which are to be revealed in the last days, as it was written by the prophets and apostles in days of old. 3. Verily I say unto you, my servant William, that you are clean, but not all; repent, therefore, of those things which are not pleasing in my sight, saith the Lord, for the Lord will show them unto you. 4. And now, verily, I, the Lord, will show unto you what I will concerning you, or what is my will concerning you; 5. Behold, verily I say unto you, that it is my will that you should proclaim my Gospel from land to land, and from city to city; yea, in those regions round about where it has not been proclaimed. 6. Tarry not many days in this place; go not up unto the land of Zion as yet; but inasmuch as you can send, send; otherwise think not of thy property. 7. Go unto the eastern lands, bear testimony in every place, unto every people and in their synagogues; reasoning with the people. 8. Let my servant Samuel H. Smith go with you, and forsake him not, and give him thine instructions; and he that is faithful shall be made strong in every place, and I, the Lord, will go with you. 9. Lay your hands upon the sick, and they shall recover. Return not till I the Lord shall send you. Be patient in affliction. Ask and ye shall receive; knock and it shall be opened unto you. 10. Seek not to be cumbered. Forsake all unrighteousness. Commit not adultery, a temptation with which thou hast been troubled. 11. Keep these sayings, for they are true and faithful, and thou shalt magnify thine office, and push many people to Zion with songs of everlasting joy upon their heads. 12. Continue in these things even unto the end, and you shall have a crown of eternal life at the right hand of my Father, who is full of grace and truth. 13. Verily, thus saith the Lord your God, your Redeemer, even Jesus Christ. Amen. [Sidenote: Special Conference November 1st.] I returned from the conference at Orange, to Hiram; and as Oliver Cowdery and John Whitmer were to start for Independence, Missouri, a special conference was appointed for the {222} first of November, [11] at which I received the following: _Revelation._ [12] 1. Hearken, O ye people of my Church, saith the voice of Him who dwells on high, and whose eyes are upon all men; yea, verily I say, hearken ye people from afar; and ye that are upon the islands of the sea, listen together. 2. For verily the voice of the Lord is unto all men, and there is none to escape, and there is no eye that shall not see, neither ear that shall not hear, neither heart that shall not be penetrated. 3. And the rebellious shall be pierced with much sorrow, for their iniquities shall be spoken upon the housetops, and their secret acts shall be revealed. 4. And the voice of warning shall be unto all people, by the mouths of my disciples, whom I have chosen in these last days. 5. And they shall go forth and none shall stay them, for I the Lord have commanded them. 6. Behold, this is mine authority, and the authority of my servants, and my preface unto the book of my commandments, which I have given them to publish unto you, O inhabitants of the earth. 7. Wherefore, fear and tremble, O ye people, for what I the Lord have decreed in them shall be fulfilled. 8. And verily, I say unto you, that they who go forth, bearing these {223} tidings unto the inhabitants of the earth, to them is power given to seal both on earth and in heaven the unbelieving and rebellious; 9. Yea, verily, to seal them up unto the day when the wrath of God shall be poured out upon the wicked without measure; 10. Unto the day when the Lord shall come to recompense unto every man according to his work, and measure to every man according to the measure which he has measured to his fellow man. 11. Wherefore the voice of the Lord is unto the ends of the earth, that all that will hear may hear: 12. Prepare ye, prepare ye for that which is to come, for the Lord is nigh; 13. And the anger of the Lord is kindled, and His sword is bathed in heaven, and it shall fall upon the inhabitants of the earth. 14. And the arm of the Lord shall be revealed; and the day cometh that they who will not hear the voice of the Lord, neither the voice of His servants, neither give heed to the words of the prophets and apostles shall be cut off from among the people; 15. For they have strayed from mine ordinances, and have broken mine everlasting covenant; 16. They seek not the Lord to establish His righteousness, but every man walketh in his own way, and after the image of his own God, whose image is in the likeness of the world, and whose substance is that of an idol, which waxeth old and shall perish in Babylon, even Babylon the great, which shall fall. 17. Wherefore I the Lord, knowing the calamity which should come upon the inhabitants of the earth, called upon my servant Joseph Smith, Jun., and spake unto him from heaven, and gave him commandments; 18. And also gave commandments to others, that they should proclaim these things unto the world; and all this that it might be fulfilled, which was written by the prophets; 19. The weak things of the world shall come forth and break down the mighty and strong ones, that man should not counsel his fellow man, neither trust in the arm of flesh, 20. But that every man might speak in the name of God the Lord, even the Savior of the world; 21. That faith also might increase in the earth; 22. That mine everlasting covenant might be established; 23. That the fullness of my Gospel might be proclaimed by the weak and the simple unto the ends of the world, and before kings and rulers. 24. Behold, I am God and have spoken it; these commandments are of me and were given unto my servants in their weakness, after the manner of their language, that they might come to understanding. {224} 25. And inasmuch as they erred it might be made known: 26. And inasmuch as they sought wisdom they might be instructed: 27. And inasmuch as they sinned they might be chastened, that they might repent: 28. And inasmuch as they were humble they might be made strong, and blessed from on high, and receive knowledge from time to time: 29. And after having received the record of the Nephites, yea, even my servant Joseph Smith, Jun., might have power to translate through the mercy of God, by the power of God, the Book of Mormon; 30. And also those to whom these commandments were given, might have power to lay the foundation of this Church, and to bring it forth out of obscurity and out of darkness, the only true and living Church upon the face of the whole earth, with which I, the Lord, am well pleased, speaking unto the Church collectively and not individually. 31. For I the Lord cannot look upon sin with the least degree of allowance. 32. Nevertheless, he that repents and does the commandments of the Lord shall be forgiven; 33. And he that repents not, from him, shall be taken even the light which he has received, for my Spirit shall not always strive with man, saith the Lord of Hosts. 34. And again, verily I say unto you, O inhabitants of the earth, I the Lord am willing to make these things known unto all flesh, 35. For I am no respecter of persons, and will that all men shall know that the day speedily cometh; the hour is not yet, but is nigh at hand, when peace shall be taken from the earth, and the devil shall have power over his own dominion; 36. And also the Lord shall have power over His Saints, and shall reign in their midst, and shall come down in judgment upon Iduma, or the world. 37. Search these commandments for they are true and faithful, and the prophecies and promises which are in them shall all be fulfilled. 38. What I the Lord have spoken, I have spoken, and I excuse not myself: and though the heavens and the earth pass away, my word shall not pass away, but shall all be fulfilled, whether by mine own voice or by the voice of my servants it is the same; 39. For behold, and lo, the Lord is God, and the Spirit beareth record, and the record is true, and the truth abideth forever and ever. Amen. [Sidenote: Language of Revelations Criticised.] After this revelation was received, some conversation was had concerning revelations and language. I received the following: {225} _Revelation, given November, 1831_. [13] 1. Behold and hearken, O ye Elders of my Church, who have assembled yourselves together, whose prayers I have heard, and whose hearts I know, and whose desires have come up before me. 2. Behold and lo, mine eyes are upon you, and the heavens and the earth are in mine hands, and the riches of eternity are mine to give. 3. Ye endeavored to believe that ye should secure the blessing which was offered unto you; but behold, verily I say unto you, there were fears in your hearts, and verily this is the reason that ye did not receive. 4. And now I, the Lord, give unto you a testimony of the truth of these commandments which are lying before you; 5. Your eyes have been upon my servant Joseph Smith, Jun., and his language you have known, and his imperfections you have known; and you have sought in your hearts knowledge that you might express beyond his language, this you also know; 6. Now, seek ye out of the Book of Commandments, even the least that is among them, and appoint him that is the most wise among you; 7. Or, if there be any among you that shall make one like unto it, then ye are justified in saying that ye do not know that they are true; 8. But if ye cannot make one like unto it, ye are under condemnation if ye do not bear record that they are true; 9. For ye know that there is no unrighteousness in them, and that which is righteous cometh down from above, from the Father of lights; 10. And again, verily, I say unto you, that it is your privilege, and a promise I give unto you that have been ordained unto this ministry, that inasmuch as you strip yourselves from jealousies and fears, and humble yourselves before me, for ye are not sufficiently humble, the veil shall be rent, and you shall see me and know that I am; not with the carnal, neither natural mind, but with the spiritual; 11. For no man has seen God at any time in the flesh, except quickened by the Spirit of God. 12. Neither can any natural man abide the presence of God; neither after the carnal mind; 13. Ye are not able to abide the presence of God now, neither the ministering of angels; wherefore continue in patience until ye are perfected. 14. Let not your minds turn back, and when ye are worthy, in mine own due time, ye shall see and know that which was conferred upon you by the hands of my servant Joseph Smith, Jun. Amen. {226} [Sidenote: The Folly of William E. M'Lellin.] After the foregoing was received, William E. M'Lellin, as the wisest man, in his own estimation, having more learning than sense, endeavored to write a commandment like unto one of the least of the Lord's, but failed; it was an awful responsibility to write in the name of the Lord. The Elders and all present that witnessed this vain attempt of a man to imitate the language of Jesus Christ, renewed their faith in the fullness of the Gospel, and in the truth of the commandments and revelations which the Lord had given to the Church through my instrumentality; and the Elders signified a willingness to bear testimony of their truth to all the world. Accordingly I received the following: The testimony of the witnesses to the book of the Lord's commandments, which He gave to His Church through Joseph Smith, Jun., who was appointed by the voice of the Church for this purpose; we therefore feel willing to bear testimony to all the world of mankind, to every creature upon the face of all the earth and upon the islands of the sea, that the Lord has borne record to our souls, through the Holy Ghost, shed forth upon us, that these commandments were given by inspiration of God, and are profitable for all men, and are verily true. We give this testimony unto the world, the Lord being our helper; and it is through the grace of God, the Father, and His Son, Jesus Christ, that we are permitted to have this privilege of bearing this testimony unto the world, that the children of men may be profited thereby. [14] {227} As the following Elders--Orson Hyde, Luke Johnson, Lyman E. Johnson, and William E. M'Lellin--were desirous to know the mind of the Lord concerning themselves, I inquired, and received the following: _Revelation, given November, 1831_. [15] 1. My servant, Orson Hyde, was called by his ordination to proclaim the everlasting Gospel, by the Spirit of the living God, from people to people, and from land to land, in the congregations of the wicked, in their synagogues, reasoning with, and expounding all Scriptures unto them. 2. And, behold, and lo, this is an ensample unto all those who were ordained unto this Priesthood, whose mission is appointed unto them to go forth; 3. And this is the ensample unto them, that they shall speak as they are moved upon by the Holy Ghost. 4. And whatsoever they shall speak when moved upon by the Holy Ghost, shall be scripture, shall be the will of the Lord, shall be the mind of the Lord, shall be the word of the Lord, shall be the voice of the Lord, and the power of God unto salvation; 5. Behold this is the promise of the Lord unto you, O ye my servants; 6. Wherefore, be of good cheer, and do not fear, for I the Lord am with you and will stand by you; and ye shall bear record of me, even Jesus Christ, that I am the Son of the living God, that I was, that I am, and that I am to come. 7. This is the word of the Lord unto you my servant, Orson Hyde, and also unto my servant Luke Johnson, and unto my servant Lyman Johnson, and unto my servant William E. M'Lellin, and unto all the faithful Elders of my Church. 8. Go ye into all the world, preach the Gospel to every creature, acting in the authority which I have given you, baptizing in the name of the Father, and of the Son, and of the Holy Ghost; 9. And he that believeth and is baptized shall be saved, and he that believeth not shall be damned; 10. And he that believeth shall be blest with signs following, even as it is written; 11. And unto you it shall be given to know the signs of the times, and the signs of the coming of the Son of Man; 12. And of as many as the Father shall bear record, to you shall be given power to seal them up unto eternal life. Amen. {228} 13. And now concerning the items in addition to the covenants and commandments, they are these: 14. There remaineth hereafter, in the due time of the Lord, other Bishops to be set apart unto the Church, to minister even according to the first; 15. Wherefore they shall be High Priests who are worthy, and they shall be appointed by the First Presidency of the Melchisedek Priesthood, except they be literal descendants of Aaron, 16. And if they be literal descendants of Aaron, they have a legal right to the bishopric, if they are the firstborn among the sons of Aaron; 17. For the firstborn holds the right of presidency over this Priesthood, and the keys or authority of the same. 18. No man has a legal right to this office, to hold the keys of this Priesthood, except he be a literal descendant and the firstborn of Aaron. 19. But, as a high priest of the Melchisedek Priesthood has authority to officiate in all the lesser offices he may officiate in the office of Bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power under the hands of the First Presidency of the Melchizedek Priesthood. 20. And literal descendants of Aaron, also, must be designated by this Presidency, and found worthy, and anointed, and ordained under the hands of this Presidency, otherwise they are not legally authorized to officiate in their Priesthood; 21. But by virtue of the decree concerning their right of the Priesthood descending from father to son, they may claim their anointing if at any time they can prove their lineage, or do ascertain it by revelation from the Lord under the hands of the above named Presidency. 22. And again, no Bishop or High Priest who shall be set apart for this ministry, shall be tried or condemned for any crime, save it be before the First Presidency of the Church; 23. And inasmuch as he is found guilty before this Presidency, by testimony that cannot be impeached, he shall be condemned; 24. And if he repent he shall be forgiven, according to the covenants and commandments of the Church. 25. And again, inasmuch as parents have children in Zion, or in any of her stakes which are organized, that teach them not to understand the doctrine of repentance, faith in Christ the Son of the living God, and of baptism and the gift of the Holy Ghost by the laying on of the hands, when eight years old, the sin be upon the heads of the parents. 26. For this shall be a law unto the inhabitants of Zion, or in any of her stakes which are organized; 27. And their children shall be baptized for the remission of their {229} sins when eight years old, and receive the laying on of the hands, 28. And they shall also teach their children to pray and to walk uprightly before the Lord. 29. And the inhabitants of Zion shall also observe the Sabbath day to keep it holy. 30. And the inhabitants of Zion also shall remember their labors, inasmuch as they are appointed to labor, in all faithfulness; for the idler shall be had in remembrance before the Lord. 31. Now, I the Lord, am not well pleased with the inhabitants of Zion, for there are idlers among them; and their children are also growing up in wickedness; they also seek not earnestly the riches of eternity, but their eyes are full of greediness. 32. These things ought not to be, and must be done away from among them: wherefore, let my servant Oliver Cowdery carry these sayings unto the land of Zion. 33. And a commandment I give unto them, that he that observeth not his prayers before the Lord in the season thereof, let him be had in remembrance before the judge of my people. 34. These sayings are true and faithful; wherefore transgress them not, neither take therefrom. 35. Behold, I am Alpha and Omega, and I come quickly. Amen. [Sidenote: Preparation of the Revelations for Publication, Nov. 1st-15th.] It had been decided by the conference that Elder Oliver Cowdery should carry the commandments and revelations to Independence, Missouri, for printing, and that I should arrange and get them in readiness by the time that he left, which was to be by--or, if possible, before--the 15th of the month [November]. At this time there were many things which the Elders desired to know relative to preaching the Gospel to the inhabitants of the earth, and concerning the gathering; and in order to walk by the true light, and be instructed from on high, on the 3rd of November, 1831, I inquired of the Lord and received the following important revelation, which has since been added to the book of Doctrine and Covenants, and called the Appendix: _Revelation, given November 3, 1831_. [16] 1. Hearken, O ye people of my Church, saith the Lord your God, and hear the word of the Lord concerning you; {230} 2. The Lord who shall suddenly come to His temple; the Lord who shall come down upon the world with a curse to judgment; yea, upon all the nations that forget God, and upon all the ungodly among you. 3. For He shall make bare His holy arm in the eyes of all the nations, and all the ends of the earth shall see the salvation of their God. 4. Wherefore, prepare ye, prepare ye, O my people; sanctify yourselves; gather ye together, O ye people of my Church, upon the land of Zion, all you that have not been commanded to tarry. 5. Go ye out from Babylon. Be ye clean that bear the vessels of the Lord. 6. Call your solemn assemblies, and speak often one to another. And let every man call upon the name of the Lord; 7. Yea, verily I say unto you again, the time has come when the voice of the Lord is unto you, Go ye out of Babylon; gather ye out from among the nations, from the four winds, from one end of heaven to the other. 8. Send forth the Elders of my Church unto the nations which are afar off; unto the islands of the sea; send forth unto foreign lands; call upon all nations; first upon the Gentiles, and then upon the Jews. 9. And behold, and lo, this shall be their cry, and the voice of the Lord unto all people: Go ye forth unto the land of Zion, that the borders of my people may be enlarged, and that her stakes may be strengthened, and that Zion may go forth unto the regions round about; 10. Yea, let the cry go forth among all people: Awake and arise and go forth to meet the Bridegroom: behold and lo, the Bridegroom cometh, go ye out to meet Him. Prepare yourselves for the great day of the Lord. 11. Watch, therefore, for ye know neither the day nor the hour. 12. Let them therefore, who are among the Gentiles, flee unto Zion. 13. And let them who be of Judah flee unto Jerusalem, unto the mountains of the Lord's house. 14. Go ye out from among the nations, even from Babylon, from the midst of wickedness, which is spiritual Babylon. 15. But verily, thus saith the Lord, Let not your flight be in haste, but let all things be prepared before you; and he that goeth let him not look back, lest sudden destruction shall come upon him. 16. Hearken and hear, O ye inhabitants of the earth. Listen, ye Elders of my Church together, and hear the voice of the Lord; for He calleth upon all men, and He commandeth all men everywhere to repent. {231} 17. For, behold, the Lord God hath sent forth the angel crying through the midst of heaven, saying, Prepare ye the way of the Lord, and make his paths straight, for the hour of His coming is nigh-- 18. When the Lamb shall stand upon Mount Zion, and with Him a hundred and forty-four thousand, having His Father's name written on their foreheads: 19. Wherefore, prepare ye for the coming of the Bridegroom; go ye, go ye out to meet Him, 20. For behold, He shall stand upon the mount of Olives, and upon the mighty ocean, even the great deep, and upon the islands of the sea, and upon the land of Zion; 21. And He shall utter His voice out of Zion, and He shall speak from Jerusalem, and His voice shall be heard among all people. 22. And it shall be a voice as the voice of many waters, and as the voice of a great thunder, which shall break down the mountains, and the valleys shall not be found; 23. He shall command the great deep, and it shall be driven back into the north countries, and the islands shall become one land: 24. And the land of Jerusalem and the land of Zion shall be turned back into their own place, and the earth shall be like as it was in the days before it was divided. 25. And the Lord, even the Savior, shall stand in the midst of his people, and shall reign over all flesh. 26. And they who are in the north countries shall come in remembrance before the Lord and their prophets shall hear His voice, and shall no longer stay themselves, and they shall smite the rocks, and the ice shall flow down at their presence. 27. And an highway shall be cast up in the midst of the great deep. 28. Their enemies shall become a prey unto them, 29. And in the barren deserts there shall come forth pools of living water; and the parched ground shall no longer be a thirsty land. 30. And they shall bring forth their rich treasures unto the children of Ephraim, my servants. 31. And the boundaries of the everlasting hills shall tremble at their presence. 32. And there shall they fall down and be crowned with glory, even in Zion, by the hands of the servants of the Lord, even the children of Ephraim; 33. And they shall be filled with songs of everlasting joy. 34. Behold, this is the blessing of the everlasting God upon the tribes of Israel, and the richer blessing upon the head of Ephraim and his fellows. 35. And they also of the tribe of Judah, after their pain, shall be {232} sanctified in holiness before the Lord, to dwell in his presence day and night, forever and ever. 36. And now, verily saith the Lord, That these things might be known among you, O inhabitants of the earth, I have sent forth mine angel flying through the midst of heaven, having the everlasting Gospel, who hath appeared unto some, and hath committed it unto man, who shall appear unto many that dwell on the earth; 37. And this Gospel shall be preached unto every nation, and kindred, and tongue, and people, 38. And the servants of God shall go forth, saying with a loud voice, Fear God and give glory to Him, for the hour of His judgment is come; 39. And worship him that made heaven, and earth, and the sea, and the fountains of waters, 40. Calling upon the name of the Lord day and night, saying, O that thou wouldst rend the heavens, that thou wouldst come down, that the mountains might flow down at Thy presence. 41. And it shall be answered upon their heads, for the presence of the Lord shall be as the melting fire that burneth, and as the fire which causeth the waters to boil. 42. O Lord, Thou shalt come down to make Thy name known to thine adversaries, and all nations shall tremble at Thy presence. 43. When Thou doest terrible things--things they look not for; 44. Yea, when Thou comest down, and the mountains flow down at Thy presence, Thou shalt meet him who rejoiceth and worketh righteousness, who remembereth Thee in Thy ways. 45. For since the beginning of the world have not men heard nor perceived by the ear, neither hath any eye seen, O God, besides Thee, how great things Thou hast prepared for him that waiteth for Thee. 46. And it shall be said: Who is this that cometh down from God in heaven with dyed garments; yea from the regions which are not known, clothed in His glorious apparel, traveling in the greatness of His strength? 47. And He shall say; I am He who spake in righteousness, mighty to save. 48. And the Lord shall be red in His apparel, and His garments like him that treadeth in the wine vat, 49. And so great shall be the glory of His presence that the sun shall hide his face in shame; and the moon shall withhold its light; and the stars shall be hurled from their places; 50. And his voice shall be heard, I have trodden the wine-press alone, and have brought judgment upon all people; and none were with me; 51. And I have trampled them in my fury, and I did tread upon them in mine anger, and their blood have I sprinkled upon my garments, and {233} stained all my raiment; for this was the day of vengeance which was in my heart. 52. And now the year of my redeemed is come, and they shall mention the loving kindness of their Lord, and all that He has bestowed upon them according to His goodness, and according to His loving kindness, for ever and ever. 53. In all their afflictions He was afflicted. And the angel of His presence saved them; and in His love, and in His pity, He redeemed them, and bare them, and carried them all the days of old; 54. Yea, and Enoch also, and they who were with him; the prophets who were before him; and Noah also, and they who were before him; and Moses also and they who were before him. 55. And from Moses to Elijah, and from Elijah to John, who were with Christ in His resurrection, and the holy Apostles, with Abraham, Isaac, and Jacob, shall be in the presence of the Lamb. 56. And the graves of the saints shall be opened; and they shall come forth and stand on the right hand of the Lamb, when He shall stand upon Mount Zion, and upon the holy city the New Jerusalem; and they shall sing the song of the Lamb, day and night for ever and ever. 57. And for this cause, that men might be made partakers of the glories which were to be revealed, the Lord sent forth the fulness of His Gospel, His everlasting covenant, reasoning in plainness and simplicity, 58. To prepare the weak for those things which are coming on the earth, and for the Lord's errand in the day when the weak shall confound the wise, and the little one become a strong nation, and two shall put their tens of thousands to flight; 59. And by the weak things of the earth the Lord shall thrash the nations by the power of His Spirit. 60. And for this cause these commandments were given; they were commanded to be kept from the world in the day that they were given, but now are to go forth unto all flesh. 61. And this according to the mind and will of the Lord, who ruleth over all flesh. 62. And unto him that repenteth and sanctifieth himself before the Lord, shall be given eternal life; 63. And upon them that hearken not to the voice of the Lord shall be fulfilled that which was written by the Prophet Moses, that they should be cut off from among the people. 64. And also that which was written by the Prophet Malachi; For, behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall be stubble; and the day that cometh {234} shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch. 65. Wherefore, this shall be the answer of the Lord unto them:-- 66. In that day when I came unto mine own, no man among you received me, and you were driven out. 67. When I called again, there was none of you to answer, yet my arm was not shortened at all, that I could not redeem, neither my power to deliver. 68. Behold, at my rebuke I dry up the sea. I make the rivers a wilderness; their fish stink and die for thirst. 69. I clothe the heavens with blackness, and make sackcloth their covering. 70. And this shall ye have of my hand: Ye shall lie down in sorrow. 71. Behold, and lo, there are none to deliver you, for ye obeyed not my voice when I called to you out of the heavens; ye believed not my servants, and when they were sent unto you, ye received them not. 72. Wherefore, they sealed up the testimony and bound up the law, and ye were delivered over unto darkness; 73. These shall go away into outer darkness, where there is weeping, and wailing, and gnashing of teeth. 74. Behold the Lord your God hath spoken it. Amen. [Sidenote: Dedication of the Book of Commandments.] The Book of Commandments and Revelations was to be dedicated by prayer to the service of Almighty God by me; and after I had done this, I inquired of the Lord concerning these things, and received the following: _Revelation, given November, 1831_. [17] 1. Hearken unto me saith the Lord your God: For my servant Oliver Cowdery's sake, it is not wisdom in me that he should be entrusted with the commandments and the moneys which he shall carry unto the {235} land of Zion, except one go with him who will be true and faithful; 2. Wherefore, I, the Lord will, that my servant, John Whitmer, should go with my servant Oliver Cowdery; 3. And also that he shall continue in writing and making a history of all the important things which he shall observe and know concerning my Church: 4. And also that he receive counsel and assistance from my servant Oliver Cowdery and others. 5. And also my servants who are abroad in the earth, should send forth the accounts of their stewardships to the land of Zion; 6. For the land of Zion shall be a seat and a place to receive and do all these things; 7. Nevertheless let my servant John Whitmer travel many times from place to place, and from church to church, that he may the more easily obtain knowledge; 8. Preaching and expounding, writing, copying, selecting, and obtaining all things which shall be for the good of the Church, and for the rising generations, that shall grow up on the land of Zion, to possess it from generation to generation, forever and ever. Amen. [Sidenote: Esteem in which the Conference Held the Book of Commandments and Book of Mormon.] My time was occupied closely in reviewing the commandments and sitting in conference, for nearly two weeks; for from the first to the twelfth of November we held four special conferences. In the last which was held at Brother Johnson's, in Hiram, after deliberate consideration, in consequence of the book of revelations, now to be printed, being the foundation of the Church in these last days, and a benefit to the world, showing that the keys of the mysteries of the kingdom of our Savior are again entrusted to man; and the riches of eternity within the compass of those who are willing to live by every word that proceedeth out of the mouth of God--therefore the conference voted that they prize the revelations to be worth to the Church the riches of the whole earth, speaking temporally. The great benefits to the world which result from the Book of Mormon and the revelations, which the Lord has seen fit in His infinite wisdom to grant unto us for our salvation, and for the {236} salvation of all that will believe, were duly appreciated; [18] and in answer to an inquiry, I received the following: _Revelation, given November, 1831._ [19] 1. Behold, and hearken, O ye inhabitants of Zion, and all ye people of my Church who are afar off, and hear the word of the Lord which I give unto my servant Joseph Smith, Jun., and also unto my servant Martin Harris, and also unto my servant Oliver Cowdery, and also unto my servant John Whitmer, and also unto my servant Sidney Rigdon, and also unto my servant William W. Phelps, by the way of commandment unto them. 2. For I give unto them a commandment; wherefore hearken and hear, for thus saith the Lord unto them-- 3. I, the Lord, have appointed them, and ordained them to be stewards over the revelations and commandments which I have given unto them, and which I shall hereafter give unto them; 4. And an account of this stewardship will I require of them in the day of judgment. 5. Wherefore I have appointed unto them, and this is their business in the Church of God, to manage them and the concerns thereof; yea, the benefits thereof. {237} 6. Wherefore, a commandment I give unto them, that they shall not give these things unto the Church, neither unto the world; 7. Nevertheless, inasmuch as they receive more than is needful for their necessities and their wants, it shall be given into my storehouse, 8. And the benefits shall be consecrated unto the inhabitants of Zion, and unto their generations, inasmuch as they become heirs according to the laws of the kingdom. 9. Behold, this is what the lord requires of every man in his stewardship, even as I, the Lord, have appointed, or shall hereafter appoint unto any man. 10. And behold, none are exempt from this law who belong to the Church of the living God; 11. Yea, neither the Bishop, neither the agent who keepeth the Lord's storehouse, neither he who is appointed in a stewardship over temporal things; 12. He who is appointed to administer spiritual things, the same is worthy of his hire, even as those who are appointed to a stewardship, to administer in temporal things; 13. Yea, even more abundantly, which abundance is multiplied unto them through the manifestation of the Spirit; 14. Nevertheless, in your temporal things you shall be equal, and this not grudgingly, otherwise the abundance of the manifestations of the Spirit shall be withheld. 15. Now this commandment I give unto my servants for their benefit while they remain, for a manifestation of my blessings upon their heads, and for a reward of their diligence and for their security; 16. For food and for raiment; for an inheritance; for houses and for lands, in whatsoever circumstances I, the Lord, shall place them, and whithersoever I, the Lord, shall send them; 17. For they have been faithful over many things; and have done well inasmuch as they have not sinned. 18. Behold, I, the Lord, am merciful and will bless them, and they shall enter into the joy of these things. Even so. Amen. Footnotes 1. It would be more proper to say "revision of the Bible" than "translation" of it; as the Prophet did not at any time pretend to a knowledge of the ancient languages that would enable him to translate from the Hebrew or the Greek as "translation" is commonly understood. But what he did was to revise the English text of the Bible under the inspiration of God; and that led him not only to give different renderings of various passages, but also to supply missing parts. 2. The miracle here referred to is thus related in _Hayden's History of the Disciples_ (a Campbellite work), pp. 250-1. "Ezra Booth, of Mantua, a Methodist preacher of much more than ordinary culture, and with strong natural abilities, in company with his wife, Mr. and Mrs. Johnson, and some other citizens of this place [Hiram], visited Smith at his home in Kirtland, in 1831. Mrs. Johnson had been afflicted for some time with a lame arm, and was not at the time of the visit able to lift her hand to her head. The party visited Smith partly out of curiosity, and partly to see for themselves what there might be in the new doctrine. During the interview the conversation turned on the subject of supernatural gifts, such as were conferred in the days of the apostles. Some one said, 'Here is Mrs. Johnson with a lame arm; has God given any power to man now on the earth to cure her?' A few moments later, when the conversation had turned in another direction, Smith rose, and walking across the room, taking Mrs. Johnson by the hand, said in the most solemn and impressive manner: 'Woman, in the name of the Lord Jesus Christ I command thee to be whole,' and immediately left the room. The company were awe-stricken at the infinite presumption of the man, and the calm assurance with which he spoke. The sudden mental and moral shock--I know not how better to explain the well-attested fact--electrified the rheumatic arm--Mrs. Johnson at once lifted it up with ease, and on her return home the next day she was able to do her washing without difficulty or pain." 3. See page 212, verses 15, 16. 4. It is generally supposed that Ezra Booth was the first to turn away from the faith; but this is an error. Others denied the faith before him, but he was the first apostate, I think, to publish anything against the Church. That he was not the first apostate, however, is evident from the fact that John Whitmer in his history makes mention of others turning from the faith even before the journey of the Elders to Missouri was undertaken; whereas Booth did not announce his apostasy until his return from that journey in the month of September. Writing of a time previous to the assembling of the conference of June 3rd-6th, 1831, John Whitmer remarks: "About these days the disciples arrived from the state of New York to this place, Kirtland, Ohio. They had some difficulty between themselves because of some that did not continue faithful--who denied the truth and turned to fables." (Ch. 8.) Again in chapter 8 he says: "After some of the Elders had left [i. e., for Missouri], and the time for Joseph Smith, Jun., and others to leave [had come]--some of those who had been commanded to take their journey speedily, had denied the faith and turned from the truth." And still speaking of a time previous to the apostasy of Booth, and before detailing the events which happened on the land of Zion among the Elders who went there, he says: "There was much trouble and unbelief among those who called themselves disciples of Christ; some apostatized and became enemies to the cause of God, and persecuted the Saints." (Chapter 9.) All this was before Booth's apostasy. In the minutes of a conference held on the 6th of September, 1831, and signed by Oliver Cowdery, it is recorded: "Upon testimony satisfactory to this conference, it was voted that Ezra Booth be silenced from preaching as an Elder in this Church." 5. The series of letters referred to in the text above were nine in number, and first appeared in the _Ohio Star_, published at Ravenna, the county seat of Portage county. Afterwards they were published in E. D. Howe's Book, _Mormonism Unveiled_, pp. 175-221. 6. Orson Hyde was born January 8th, 1805, at Oxford, New Haven county, Connecticut. He was the son of Nathan and Sally Hyde. His father served in the United States army in the war of 1812. When Orson was seven years old his mother died, and the large family of Nathan Hyde, consisting of nine sons and three daughters, were scattered. Orson was taken in charge by a man of the name of Nathan Wheeler. Seven years later, or when young Hyde was fourteen years of age, Mr. Wheeler moved from the state of Connecticut to Ohio, settling in the vicinity of Kirtland. Orson accompanied him and continued to live with him in Ohio for about four years, after which he engaged in various occupations on his own account, at last becoming a clerk in the firm of Gilbert & Whitney, merchants. In the year 1827 a religious revival of unusual fervor occurred in Kirtland and vicinity, and under its influence Orson Hyde became a convert to the Methodist faith; and shortly afterwards was made a class leader. "At about the same time," writes Edward Tullidge, in a biographical sketch of him, "he heard that a 'golden Bible' had been dug out of a rock in the state of New York. It was treated, however, as a hoax; but, on reading the report, Hyde remarked: 'Who knows but that this 'golden Bible' may break up our religion and change its whole features and bearing." (_Utah and her Founders_, Biographical Sketches, p. 70). Some time subsequent to his becoming a Methodist he heard Sidney Rigdon preach the Campbellite faith, and being convinced that the doctrine Rigdon advocated was more scriptural than that which he had embraced, he accepted it and was baptized into the Campbellite church. He also became a theological student under his new teacher's instruction, with a view of becoming a minister of the new church; and, in fact, began to preach and had already assisted in founding several Campbellite congregations in Lorain and Huron counties. In 1830, he was made pastor over these congregations. In the fall of that year the Lamanite mission of the Church of Jesus Christ arrived in the northeast part of Ohio, and soon the whole country was agitated by the presentation of the Book of Mormon and its attendant message, the restored Gospel of Jesus Christ. At first Orson Hyde, at the request of members of the Campbellite faith, opposed the Book of Mormon in public addresses; but feeling reproved by the Spirit for this course, he suspended his opposition in order to make further inquiry, with the result that after much prayer and some hesitancy he accepted the great latter-day message, and was baptized, as related in the text. 7. Doctrine and Covenants, sec. 65. 8. This was a very important conference, and continued through two days, the 25th and 26th of October--Tuesday and Wednesday. The minutes of it are contained in the_ Far West Record_, pp. 10-15. Very many of the brethren holding the Priesthood addressed the conference, and each one expressed his willingness to consecrate all he possessed to God and His cause. The minutes of the Prophets remarks upon this subject, as relating to his own willingness to consecrate all to the Lord, are of particular interest. It stands as follows in the record: "Brother Joseph Smith. Jun., said that he had nothing to consecrate to the Lord of the things of the earth, yet he felt to consecrate himself and family. Was thankful that God had given him a place among His Saints; felt willing to labor for their good" (p. 13). It appears at this time that the Prophet and other leading Elders of the Church were much embarrassed in the work of translating the Scriptures and preaching the Gospel, in consequence of the difficulty they encountered to do this work of the ministry and at the same time provide for their families. It appears also that the Saints were somewhat backward in providing means for the support of the ministry of the Church. Referring to the subject the Prophet, according to the minutes above referred to, said: "The Lord held the Church bound to provide for the families of the absent Elders while proclaiming the Gospel. Further said that God had often sealed up the heavens because of covetousness in the Church" (p. 13). The remarks of Simeon Carter, one of the High Priests in attendance at the conference, are of interest and importance, owing to the light they throw upon the views of the faithful brethren respecting the journey to the land of Zion and the work that had been accomplished there. The minute of his remarks stands as follows: "Brother Simeon Carter said that he was thankful that he had been spared and preserved to go to the land of Zion according to the commandment of the Lord, for he received it as from His mouth; and also thanked the Lord that his feet had trodden upon the consecrated ground which was the inheritance of the Saints. Testified that the Book of Mormon was true. Mourned because of the falling away [in Kirtland] since he took his journey to the land of Zion" (p. 12). Another item of interest will be found in the following circumstance: Several of the brethren took occasion to testify to the truth of the Book of Mormon; and now the minutes--"Brother Hyrum Smith said that he thought best that the information of the coming forth of the Book of Mormon be related by Joseph himself to the Elders present, that all might know for themselves." "Brother Joseph Smith, Jun., said that it was not intended to tell the world all the particulars of the coming forth of the Book of Mormon; and also said that it was not expedient for him to relate these things" (p. 13). This will account for the Prophet confining himself to the merest generalities in all his statements concerning the coming forth of the Book of Mormon. 9. The exact date of the birth of William E. M'Lellin cannot be ascertained. He was born in the state of Tennessee about the year 1806. He first heard the Gospel preached by Elders Samuel H. Smith and Reynolds Cahoon, while those brethren were en route from Kirtland to Independence, Missouri, in the early summer of 1831. He closed up his affairs as soon as possible and followed these missionaries to Jackson county. On the way to that place he was baptized and ordained an Elder. During the same summer he made his way to Kirtland, where we find him in attendance at the special conference of October 25th, seeking to learn the will of the Lord, through the Prophet, respecting himself. 10. Doctrine and Covenants, sec. 66. 11. This special conference at Hiram on November 1st, should receive larger notice. The number of copies in the edition of the Book of Commandments to be printed was considered and the decision reached that ten thousand should be published. The conference lasted two days. In the afternoon of the first day of the conference, according to the minutes of the meeting, the preface to the Book of Commandments was "received by inspiration." The same afternoon, the following occurred: "Brother Joseph Smith, Jun., said that inasmuch as the Lord had bestowed a great blessing upon us in giving commandments and revelations, he asked the conference what testimony they were willing to attach to these commandments which would shortly be sent to the world. A number of the brethren arose and said that they were willing to testify to the world that they knew that they were of the Lord." (_Far West Record_, p. 16.) In the second day's proceedings of the conference it is recorded: "The revelation of last evening read by the moderator [this was Oliver Cowdery]. The brethren then arose in turn and bore witness to the truth of the Book of Commandments; after which Brother Joseph Smith, Jun., arose and expressed his feelings and gratitude concerning the commandments and preface received yesterday." (_Far West Record_, p. 16.) 12. Doctrine and Covenants, sec. 1. This revelation which, in the current edition, and in fact in all editions of the Doctrine and Covenants, stands as section 1, is the Lord's Preface to the revelations which He has given to this Dispensation of the Fulness of Times. 13. Doctrine and Covenants, sec. 67. 14. This "Testimony" to the truth of the "Book of Commandments" was doubtless drawn up with the intention of having it signed by the Elders present at the conference; but whether that was done or not does not appear in the Ms. of the Prophet's history. The testimony itself, however, is in the manuscript History. This is remarked because it has not been published heretofore in the History of the Prophet. The matter appears to stand thus: Each of the Elders present at the conference testified to the truth of the revelations then about to be published; and, as already seen (p. 222 note), expressed a willingness to testify to the truth of the revelations to all the world. Accordingly this testimony was prepared with the intention of having it signed and published in the "Book of Commandments." It may have been signed, too, and carried to Missouri, but owing to the fact that the printing press was destroyed by a mob before the "Book of Commandments" was all printed, the "Testimony" does not appear in the part of it that was printed. The names of the Elders present at this special conference, according to the minutes of it in the _Far West Record_ (p. 15), are as follows: Joseph Smith, Jun., Oliver Cowdery, David Whitmer, John Whitmer, Peter Whitmer, Jun., Sidney Rigdon, William B. M'Lellin, Orson Hyde, Luke Johnson, Lyman E. Johnson. 15. Doctrine and Covenants, sec. 68. 16. Doctrine and Covenants, sec. 133. 17. Doctrine and Covenants, sec. 69. It must not be understood from the first paragraph of this revelation that Oliver Cowdery was untrustworthy, and therefore it was necessary that a companion be provided for him. The fact was that much of the journey between Kirtland and Independence, or Zion, was through a sparsely settled country, the western portion of it through a frontier country where there is always a gathering, more or less, of lawless people; and it was at considerable risk that a person traveled through such a country, especially when alone and carrying money with him. It was wisdom then, for the sake of Oliver Cowdery, and to insure the safety of the money and the sacred things he was to carry with him, that one should go with him that would be a true and faithful companion, hence the appointment of John Whitmer. 18. In the minutes of the special conference of November 12th, spoken of in the foregoing by the Prophet, occurs the following account of what took place in addition to what the Prophet has written: "Brother Joseph Smith, Jun., said one item he wished acted upon was that our brothers Oliver Cowdery and John Whitmer and the sacred writings which they have entrusted to them to carry to Zion--be dedicated to the Lord by the prayer of faith. Secondly, Brother Oliver has labored with me from the beginning in writing, &c. Brother Martin has labored with me from the beginning and Brothers John Whitmer and Sidney Rigdon also for a considerable time, and as these sacred writings are now going to the Church for its benefit, that we may have claim on the Church for recompense--if this conference think these things worth prizing to be had on record to show hereafter--I feel that it will be according to the mind of the Spirit, for by it these things were put into my heart which I know to be the Spirit of truth. "Voted; that Joseph Smith, Jun., be appointed to dedicate and consecrate these brethren and the sacred writings and all they have entrusted to their care, to the Lord. Done accordingly. * * * * Voted; that in consequence of the diligence of our brethren, Joseph Smith, Jun., Oliver Cowdery, John Whitmer, and Sidney Rigdon in bringing to light by the grace of God these sacred things,--[they] be appointed to manage them according to the laws of the Church and the commandments of the Lord. And also that in consequence of the families of Joseph Smith, Hyrum Smith, Peter Whitmer, Christian Whitmer, Jacob Whitmer, Hiram Page and David Whitmer administering to their wants in temporal things; and also [on account of] the labors of Samuel H. Smith, Peter Whitmer, Jun., William Smith and Don Carlos Smith--voted by the conference that the above named brethren be remembered to the Bishop in Zion as being worthy of inheritances among the people of the Lord according to the laws of said Church."--_Far West Record_, pp. 18, 19. 19. Doctrine and Covenants, sec. 70. {238} Chapter XVIII. The Amherst Conference--The Vision of the Degrees of Glory in Man's Future Life. [Sidenote: The Labors of the Prophet and Sidney Rigdon.] After Oliver Cowdery and John Whitmer had departed for Jackson county, Missouri, I resumed the translation of the Scriptures, and continued to labor in this branch of my calling with Elder Sidney Rigdon as my scribe, until I received the following: _Revelation, given December 1st, 1831._ [1] 1. Behold, thus saith the Lord unto you my servants, Joseph Smith, Jun., and Sidney Rigdon, that the time has verily come, that it is necessary and expedient in me that you should open your mouths in proclaiming my Gospel, the things of the kingdom, expounding the mysteries thereof out of the Scriptures, according to that portion of Spirit and power which shall be given unto you, even as I will. 2. Verily I say unto you, proclaim unto the world in the regions round about, and in the Church also, for the space of a season, even until it shall be made known unto you. 3. Verily this is a mission for a season, which I give unto you, 4. Wherefore, labor ye in my vineyard. Call upon the inhabitants of the earth, and bear record, and prepare the way for the commandments and revelations which are to come. 5. Now, behold this is wisdom; whoso readeth, let him understand and receive also; 6. For unto him that receiveth it shall be given more abundantly, even power; 7. Wherefore, confound your enemies; call upon them to meet you both in public and in private; and inasmuch as ye are faithful, their shame shall be made manifest. {239} 8. Wherefore, let them bring forth their strong reasons against the Lord. 9. Verily, thus saith the Lord unto you, there is no weapon that is formed against you shall prosper; 10. And if any man lift his voice against you, he shall be confounded in mine own due time; 11. Wherefore, keep my commandments, they are true and faithful. Even so. Amen. [Sidenote: The Prophet's Earnest Labors in Kirtland.] Knowing now the mind of the Lord, that the time had come that the Gospel should be proclaimed in power and demonstration to the world, from the Scriptures, reasoning with men as in days of old, I took a journey to Kirtland, in company with Elder Sidney Rigdon on the 3rd day of December, to fulfil the above revelation. On the 4th, several of the Elders and members assembled together to learn their duty, and for edification, and after some time had been spent in conversing about our temporal and spiritual welfare, I received the following: _Revelation, given December 4th, 1831_. [2] 1. Hearken and listen to the voice of the Lord, O ye who have assembled yourselves together, who are the High Priests of my Church, to whom the kingdom and power have been given. 2. For verily thus saith the Lord, it is expedient in me for a Bishop to be appointed unto you, or of you, unto the Church in this part of the Lord's vineyard; 3. And verily in this thing ye have done wisely, for it is required of the Lord, at the hand of every steward, to render an account of his stewardship, both in time and in eternity. 4. For he who is faithful and wise in time, is accounted worthy to inherit the mansions prepared for him of my Father. 5. Verily I say unto you, the Elders of the Church in this part of my vineyard, shall render an account of their stewardship unto the Bishop, who shall be appointed of me, in this part of my vineyard. 6. These things shall be had on record, to be handed over unto the Bishop in Zion; 7. And the duty of the Bishop shall be made known by the commandments which have been given, and the voice of the conference. {240} 8. And now, verily I say unto you, my servant Newel K. Whitney is the man who shall be appointed and ordained unto this power. This is the will of the Lord your God, your Redeemer. Even so. Amen. 9. The word of the Lord, in addition to the law which has been given, making known the duty of the Bishop who has been ordained unto the Church in this part of the vineyard, which is verily this: 10. To keep the Lord's storehouse; to receive the funds of the Church in this part of the vineyard; 11. To take an account of the Elders as before has been commanded; and to administer to their wants, who shall pay for that which they receive, inasmuch as they have wherewith to pay; 12. That this also may be consecrated to the good of the Church, to the poor and needy; 13. And he who hath not wherewith to pay, an account shall be taken and handed over to the Bishop of Zion, who shall pay the debt out of that which the Lord shall put into his hands; 14. And the labors of the faithful who labor in spiritual things, in administering the Gospel and the things of the kingdom unto the Church, and unto the world, shall answer the debt unto the Bishop in Zion; 15. Thus it cometh out of the Church, for according to the law every man that cometh up to Zion, must lay all things before the Bishop in Zion. 16. And now, verily I say unto you, that as every Elder in this part of the vineyard must give an account of his stewardship unto the Bishop in this part of the vineyard, 17. A certificate from the judge or Bishop in this part of the vineyard, unto the Bishop in Zion, rendereth every man acceptable, and answereth all things, for an inheritance, and to be received as a wise steward, and as a faithful laborer; 18. Otherwise he shall not be accepted of the Bishop of Zion. 19. And now, verily I say unto you, let every Elder who shall give an account unto the Bishop of the Church, in this part of the vineyard be recommended by the church or churches, in which he labors, that he may render himself and his accounts approved in all things. 20. And again, let my servants who are appointed as stewards over the literary concerns of my Church, have claim for assistance upon the Bishop or Bishops, in all things, 21. That the revelations may be published, and go forth unto the ends of the earth; that they also may obtain funds which shall benefit the Church in all things, 22. That they also may render themselves approved in all things, and be accounted as wise stewards. 23. And now, behold, this shall be an ensample for all the extensive {241} branches of my Church, in whatsoever land they shall be established. And now I make an end of my sayings. Amen. 24. A few words in addition to the laws of the kingdom, respecting the members of the Church. They that are appointed by the Holy Spirit to go up unto Zion, and they who are privileged to go up unto Zion, 25. Let them carry up unto the Bishop a certificate from three Elders of the Church, or a certificate from the Bishop, 26. Otherwise he who shall go up unto the land of Zion shall not be accounted as a wise steward. This is also an ensample. Amen. [Sidenote: Effectiveness of the Prophet's and Sidney Rigdon's Labors.] From this time until the 8th or 10th of January, 1832, myself and Elder Rigdon continued to preach in Shalersville, Ravenna, and other places, setting forth the truth, vindicating the cause of our Redeemer; showing that the day of vengeance was coming upon this generation like a thief in the night; that prejudice, blindness and darkness filled the minds of many, and caused them to persecute the true Church, and reject the true light; by which means we did much towards allaying the excited feelings which were growing out of the scandalous letters then being published in the _Ohio Star_, at Ravenna, by the before-mentioned apostate, Ezra Booth. [3] On the 10th of January, I received the following revelation making known the will of the Lord concerning the Elders of the Church until the convening of the next conference. [4] _Revelation of January 10th, 1832_. [5] 1. For verily thus saith the Lord, it is expedient in me, that they should continue preaching the Gospel, and in exhortation to the churches in the regions round about, until conference; 2. And then, behold, it shall be made known unto them, by the voice of the conference, their several missions. 3. Now, verily, I say unto you my servants, Joseph Smith, Jun., and Sidney Rigdon, saith the Lord, it is expedient to translate again, 4. And, inasmuch as it is practicable, to preach in the regions round {242} about until conference; and after that it is expedient to continue the work of translation until it be finished. 5. And let this be a pattern unto the Elders until further knowledge, even as it is written. 6. Now I give no more unto you at this time. Gird up your loins and be sober. Even so. Amen. [Sidenote: Translation Renewed.] Upon the reception of the foregoing word of the Lord, I recommenced the translation of the Scriptures, and labored diligently until just before the conference, which was to convene on the 25th of January. During this period, I also received the following, as an explanation of the First Epistle to the Corinthians, 7th chapter, 14th verse: _Revelation_. [6] 1. "For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, else were your children unclean, but now are they holy." 2. Now, in the days of the Apostles the law of circumcision was had among all the Jews who believed not the Gospel of Jesus Christ. 3. And it came to pass that there arose a great contention among the people concerning the law of circumcision, for the unbelieving husband was desirous that his children should be circumcised and become subject to the law of Moses, which law was fulfilled. 4. And it came to pass that the children, being brought up in subjection to the law of Moses, gave heed to the traditions of their fathers and believed not the Gospel of Christ, wherein they became unholy; 5. Wherefore, for this cause the Apostle wrote unto the Church, giving unto them a commandment, not of the Lord, but of himself, that a believer should not be united to an unbeliever, except the law of Moses should be done away among them. 6. That their children might remain without circumcision; and that the tradition might be done away, which saith that little children are unholy; for it was had among the Jews, 7. But little children are holy, being sanctified through the atonement of Jesus Christ; and this is what the Scriptures mean. [Sidenote: The Amherst Conference.] A few days before the conference was to commence in Amherst, Lorain county, I started with the Elders that lived in my own vicinity, and arrived in good time. At this conference much harmony {243} prevailed, and considerable business was done to advance the kingdom, and promulgate the Gospel to the inhabitants of the surrounding country. [7] The Elders seemed anxious for me to inquire of the Lord that they might know His will, or learn what would be most pleasing to Him for them to do, in order to bring men to a sense of their condition; for, as it was written, all men have gone out of the way, so that none doeth good, no, not one. I inquired and received the following: _Revelation, given January, 1832_. [8] 1. Verily, verily, I say unto you, I who speak even by the voice of my Spirit; even Alpha and Omega, your Lord and your God; 2. Hearken, O ye who have given your names to go forth to proclaim my Gospel, and to prune my vineyard. 3. Behold, I say unto you, that it is my will that you should go forth and not tarry, neither be idle but labor with your mights, 4. Lifting up your voices as with the sound of a trump, proclaiming the truth according to the revelations and commandments which I have given you, 5. And thus, if ye are faithful ye shall be laden with many sheaves, and crowned with honor, and glory, and immortality, and eternal life. 6. Therefore, verily I say unto my servant William E. M'Lellin, I revoke the commission which I gave unto him, to go unto the eastern countries, 7. And I give unto him a new commission and a new commandment, in the which I, the Lord, chasten him for the murmurings of his heart; 8. And he sinned, nevertheless, I forgive him, and say unto him again, Go ye into the south countries, 9. And let my servant Luke Johnson go with him and proclaim the things which I have commanded them, 10. Calling on the name of the Lord for the Comforter, which shall teach them all things that are expedient for them, 11. Praying always that they faint not, and inasmuch as they do this, I will be with them even unto the end. 12. Behold, this is the will of the Lord your God concerning you. Even so. Amen. 13. And again, verily thus saith the Lord, let my servant Orson Hyde, {244} and my servant Samuel H. Smith, take their journey into the eastern countries, and proclaim the things which I have commanded them; and inasmuch as they are faithful, lo, I will be with them even unto the end. 14. And again, verily I say unto my servant Lyman Johnson, and unto my servant Orson Pratt, they shall also take their journey into the eastern countries; and behold, and lo, I am with them also, even unto the end. 15. And again, I say unto my servant Asa Dodds, and unto my servant Calves Wilson, that they also shall take their journey unto the western countries, and proclaim my Gospel, even as I have commanded them. 16. And he who is faithful shall overcome all things, and shall be lifted up at the last day. 17. And again, I say unto my servant Major N. Ashly, and my servant Burr Riggs, let them take their journey also into the south country; 18. Yea, let all those take their journey, as I have commanded them, going from house to house, and from village to village, and from city to city; 19. And in whatsoever house ye enter, and they receive you, leave your blessing upon that house; 20. And in whatsoever house ye enter, and they receive you not, ye shall depart speedily from that house, and shake off the dust of your feet as a testimony against them; 21. And you shall be filled with joy and gladness; and know this, that in the day of judgment you shall be judges of that house, and condemn them; 22. And it shall be more tolerable for the heathen in the day of judgment, than for that house; therefore gird up your loins and be faithful, and ye shall overcome all things, and be lifted up at the last day. Even so. Amen. 23. And again, thus saith the Lord unto you, O ye Elders of my Church, who have given your names that you might know His will concerning you; 24. Behold, I say unto you, that it is the duty of the Church to assist in supporting the families of those, and also to support the families of those who are called and must needs be sent unto the world to proclaim the Gospel unto the world; 25. Wherefore, I, the Lord, give unto you this commandment, that ye obtain places for your families, inasmuch as your brethren are willing to open their heart; 26. And let all such as can obtain places for their families, and {245} support of the Church for them, not fail to go into the world, whether to the east or to the west, or to the north, or to the south; 27. Let them ask and they shall receive, knock and it shall be opened unto them and be made known from on high, even by the Comforter, whither they shall go. 28. And again, verily I say unto you, that every man who is obliged to provide for his own family, let him provide, and he shall in nowise lose his crown; and let him labor in the Church. 29. Let every man be diligent in all things. And the idler shall not have place in the Church, except he repent and mend his ways. 30. Wherefore, let my servant Simeon Carter, and my servant Emer Harris, be united in the ministry; 31. And also my servant Ezra Thayre, and my servant Thomas B. Marsh; 32. Also my servant Hyrum Smith, and my servant Reynolds Cahoon; 33. And also my servant Daniel Stanton, and my servant Seymour Brunson; 34. And also my servant Sylvester Smith, and my servant Gideon Carter; 35. And also my servant Ruggles Eames, and my servant Stephen Burnett; 36. And also my servant Micah B. Welton; and also my servant Eden Smith. Even so. Amen. [Sidenote: Revelation on the Degrees of Future Glory.] Upon my return from Amherst conference, I resumed the translation of the Scriptures. From sundry revelations which had been received, it was apparent that many important points touching the salvation of man, had been taken from the Bible, or lost before it was compiled. It appeared self-evident from what truths were left, that if God rewarded every one according to the deeds done in the body the term "Heaven," as intended for the Saints' eternal home must include more kingdoms than one. Accordingly, on the 16th of February, 1832, while translating St. John's Gospel, myself and Elder Rigdon saw the following vision: _Vision of the Glories_. [9] 1. Hear O ye heavens, and give ear O earth, and rejoice ye {246} inhabitants thereof, for the Lord is God, and beside Him there is no Savior 2. Great is His wisdom, marvelous are His ways, and the extent of His doings none can find out; 3. His purposes fail not, neither are there any who can stay His hand; 4. From eternity to eternity He is the same, and His years never fail. 5. For thus saith the Lord, I, the Lord, am merciful and gracious unto those who fear me, and delight to honor those who serve me in righteousness and in truth unto the end; 6. Great shall be their reward and eternal shall be their glory; 7. And to them will I reveal all mysteries, yea, all the hidden mysteries of my kingdom from days of old, and for ages to come will I make known unto them the good pleasure of my will concerning all things pertaining to my kingdom; 8. Yea, even the wonders of eternity shall they know, and things to come will I show them, even the things of many generations; 9. And their wisdom shall be great, and their understanding reach to heaven: and before them the wisdom of the wise shall perish, and the understanding of the prudent shall come to naught; 10. For by my Spirit will I enlighten them, and by my power will I make known unto them the secrets of my will: yea, even those things which eye has not seen, nor ear heard, nor yet entered into the heart of man. 11. We, Joseph Smith, Jun., and Sidney Rigdon, being in the Spirit, on the sixteenth of February, in the year of our Lord, one thousand eight hundred and thirty-two, 12. By the power of the Spirit our eyes were opened and our understandings were enlightened, so as to see and understand the things of God-- 13. Even those things which were from the beginning before the world was, which were ordained of the Father, through His Only Begotten Son, who was in the bosom of the Father, even from the beginning, 14. Of whom we bear record; and the record which we bear is the fullness of the Gospel of Jesus Christ who is the Son, whom we saw and with whom we conversed in the heavenly vision. 15. For while we were doing the work of translation, which the Lord had appointed unto us, we came to the twenty-ninth verse of the fifth chapter of John, which was given unto us as follows: 16. Speaking of the resurrection of the dead, concerning those who shall hear the voice of the Son of Man, and shall come forth; 17. They who have done good in the resurrection of the just, and they who have done evil in the resurrection of the unjust. {247} 18. Now this caused us to marvel, for it was given unto us of the Spirit; 19. And while we meditated upon these things, the Lord touched the eyes of our understandings and they were opened, and the glory of the Lord shone round about; 20. And we beheld the glory of the Son, on the right hand of the Father and received of His fullness; 21. And saw the holy angels, and they who are sanctified before his throne, worshiping God and the Lamb, who worship Him forever and ever. 22. And now, after the many testimonies which have been given of Him, this is the testimony, last of all, which we give of him: That He lives! 23. For we saw Him, even on the right hand of God; and we heard the voice bearing record that He is the Only Begotten of the Father; 24. That by Him, and through Him, and of Him, the worlds are and were created, and the inhabitants thereof are begotten song and daughters unto God. 25. And this we saw also, and bear record, that an angel of God who was in authority in the presence of God, who rebelled against the Only Begotten Son whom the Father loved and who was in the bosom of the Father--was thrust down from the presence of God and the Son, 26. And was called Perdition, for the heavens wept over him--he was Lucifer, a son of the morning. 27. And we beheld, and lo, he is fallen! is fallen! even a son of the morning. 28. And while we were yet in the Spirit, the Lord commanded us that we should write the vision, for we beheld Satan, that old serpent--even the devil--who rebelled against God, and sought to take the kingdom of our God, and His Christ, 29. Wherefore he maketh war with the Saints of God and encompasseth them round about. 30. And we saw a vision of the sufferings of those with whom he made war and overcame, for thus came the voice of the Lord unto us. 31. Thus saith the Lord concerning all those who know my power, and have been made partakers thereof, and suffered themselves through the power of the devil, to be overcome, and to deny the truth and defy my power-- 32. They are they who are the sons of perdition, of whom I say that it had been better for them never to have been born, 33. For they are vessels of wrath, doomed to suffer the wrath of God, with the devil and his angels in eternity; {248} 34. Concerning whom I have said there is no forgiveness in this world nor in the world to come, 35. Having denied the Holy Spirit after having received it, and having denied the Only Begotten Son of the Father--having crucified Him unto themselves and put Him to an open shame. 36. These are they who shall go away into the lake of fire and brimstone, with the devil and his angels, 37. And the only ones on whom the second death shall have any power; 38. Yea, verily, the only ones who shall not be redeemed in the due time of the Lord, after the sufferings of His wrath; 39. For all the rest shall be brought forth by the resurrection of the dead, through the triumph and the glory of the Lamb, who was slain, who was in the bosom of the Father before the worlds were made. 40. And this is the Gospel, the glad tidings, which the voice out of the heavens bore record unto us, 41. That He came into the world, even Jesus, to be crucified for the world, and to bear the sins of the world, and to sanctify the world, and to cleanse it from all unrighteousness; 42. That through Him all might be saved whom the Father had put into His power and made by Him, 43. Who glorifies the Father, and saves all the works of His hands, except those sons of perdition who deny the Son after the Father has revealed Him; 44. Wherefore, He saves all except them; they shall go away into everlasting punishment, which is endless punishment, which is eternal punishment, to reign with the devil and his angels in eternity, where their worm dieth not, and the fire is not quenched, which is their torment; 45. And the end thereof, neither the place thereof, nor their torment, no man knows, 46. Neither was it revealed, neither is, neither will be revealed unto man, except to them who are made partakers thereof: 47. Nevertheless, I, the Lord, show it by vision unto many, but straightway shut it up again; 48. Wherefore the end, the width, the height, the depth, and the misery thereof, they understand not, neither any man except those who are ordained unto this condemnation. 49. And we heard the voice, saying, Write the vision, for lo! this is the end of the vision of the sufferings of the ungodly. 50. And again, we bear record, for we saw and heard, and this is the testimony of the Gospel of Christ concerning them who shall come forth in the resurrection of the just; 51. They are they who received the testimony of Jesus, and believed on His name and were baptized after the manner of His burial, being {249} buried in the water in His name, and this according to the commandment which he has given, 52. That by keeping the commandments they might be washed and cleansed from all their sins, and receive the Holy Spirit by the laying on of the hands of him who is ordained and sealed unto this power, 53. And who overcome by faith, and are sealed by the Holy Spirit of promise, which the Father sheds forth upon all those who are just and true. 54. They are they who are the church of the Firstborn. 55. They are they into whose hands the Father hath given all things-- 56. They are they who are Priests and Kings, who have received of His fullness, and of His glory, 57. And are Priests of the Most High, after the order of Melchisedek, which was after the order of Enoch, which was after the order of the Only Begotten Son; 58. Wherefore, as it is written, they are Gods, even the sons of God-- 59. Wherefore all things are theirs, whether life or death, or things present, or things to come, all are theirs and they are Christ's and Christ is God's. 60. And they shall overcome all things; 61. Wherefore let no man glory in man, but rather let him glory in God, who shall subdue all enemies under his feet-- 62. These shall dwell in the presence of God and His Christ for ever and ever. 63. These are they whom He shall bring with Him, when He shall come in the clouds of heaven to reign on earth over His people. 64. These are they who shall have part in the first resurrection. 65. These are they who shall come forth in the resurrection of the just. 66. These are they who are come unto Mount Zion, and unto the city of the living God, the heavenly place, the holiest of all. 67. These are they who have come to an innumerable company of angels, to the general assembly and church of Enoch, and of the Firstborn. 68. These are they whose names are written in heaven, where God and Christ are the Judge of all. 69. These are they who are just men made perfect through Jesus the Mediator of the new covenant, who wrought out this perfect atonement through the shedding of His own blood. 70. These are they whose bodies are celestial, whose glory is that of the sun, even the glory of God, the highest of all, whose glory the sun of the firmament is written of as being typical. 71. And again, we saw the terrestrial world, and behold and lo, these are they who are of the terrestrial, whose glory differs from that of the {250} church of the Firstborn, who have received the fullness of the Father, even as that of the moon differs from the sun in the firmament. 72. Behold, these are they who died without law, 73. And also they who are the spirits of men kept in prison, whom the Son visited, and preached the Gospel unto them, that they might be judged according to men in the flesh, 74. Who received not the testimony of Jesus in the flesh, but afterwards received it. 75. These are they who are honorable men of the earth, who were blinded by the craftiness of men. 76. These are they who receive of His glory, but not of His fullness. 77. These are they who receive of the presence of the Son, but not of the fulness of the Father; 78. Wherefore, they are bodies terrestrial, and not bodies celestial, and differ in glory as the moon differs from the sun. 79. These are they who are not valiant in the testimony of Jesus; wherefore they obtain not the crown over the kingdom of our God. 80. And now this is the end of the vision which we saw of the terrestrial, that the Lord commanded us to write while we were yet in the Spirit. 81. And again, we saw the glory of the telestial, which glory is that of the lesser, even as the glory of the stars differs from that of the glory of the moon in the firmament. 82. These are they who received not the Gospel of Christ, neither the testimony of Jesus. 83. These are they who deny not the Holy Spirit. 84. These are they who are thrust down to hell. 85. These are they who shall not be redeemed from the devil, until the last resurrection, until the Lord, even Christ the Lamb shall have finished His work. 86. These are they who receive not of His fullness in the eternal world, but of the Holy Spirit through the ministrations of the terrestrial; 87. And the terrestrial through the ministration of the celestial; 88. And also the telestial receive it of the administering of angels who are appointed to minister for them, or who are appointed to be ministering spirits for them, for they shall be heirs of salvation. 89. And thus we saw in the heavenly vision, the glory of the telestial, which surpasses all understanding, 90. And no man knows it except him to whom God has revealed it. 91. And thus we saw the glory of the terrestrial, which excels in all things the glory of the telestial, even in glory, and in power, and in might, and in dominion. 92. And thus we saw the glory of the celestial, which excels in all {251} things--where God, even the Father, reigns upon His throne for ever and ever; 93. Before whose throne all things bow in humble reverence, and give him glory for ever and ever. 94. They who dwell in His presence are the church of the Firstborn, and they see as they are seen, and know as they are known, having received of His fulness and of His grace; 95. And He makes them equal in power, and in might, and in dominion. 96. And the glory of the celestial is one, even as the glory of the sun is one. 97. And the glory of the terrestrial is one, even as the glory of the moon is one. 98. And the glory of the telestial is one, even as the glory of the stars is one, for as one star differs from another star in glory, even so differs one from another in glory in the telestial world; 99. For these are they who are of Paul, and of Apollos, and of Cephas. 100. These are they who say they are some of one and some of another--some of Christ and some of John, and some of Moses, and some of Elias, and some of Esaias, and some of Isaiah, and some of Enoch; 101. But received not the Gospel, neither the testimony of Jesus, neither the prophets, neither the everlasting covenant. 102. Last of all, these all are they who will not be gathered with the Saints, to be caught up unto the church of the Firstborn, and received into the cloud. 103. These are they who are liars, and sorcerers, and adulterers, and whoremongers and whosoever loves and makes a lie. 104. These are they who suffer the wrath of God on earth. 105. These are they who suffer the vengeance of eternal fire. 106. These are they who are cast down to hell and suffer the wrath of Almighty God, until the fullness of times, when Christ shall have subdued all enemies under His feet, and shall have perfected His work; 107. When He shall deliver up the kingdom, and present it unto the Father, spotless, saying I have overcome and have trodden the wine-press alone, even the wine-press of the fierceness of the wrath of Almighty God. 108. Then shall He be crowned with the crown of His glory, to sit on the throne of His power to reign for ever and ever. 109. But behold and lo, we saw the glory and the inhabitants of the telestial world, that they were as innumerable as the stars in the firmament of heaven, or as the sand upon the sea shore, 110. And heard the voice of the Lord, saying--these all shall bow the {252} knee, and every tongue shall confess to Him who sits upon the throne for ever and ever. 111. For they shall be judged according to their works, and every man shall receive according to his own works, his own dominion, in the mansions which are prepared, 112. And they shall be servants of the Most High; but where God and Christ dwell they cannot come, worlds without end. 113. This is the end of the vision which we saw, which we were commanded to write while we were yet in the Spirit. 114. But great and marvelous are the works of the Lord, and the mysteries of His kingdom which He showed unto us, which surpass all understanding in glory, and in might, and in dominion, 115. Which He commanded us we should not write while we were yet in the Spirit, and are not lawful for man to utter; 116. Neither is man capable to make them known, for they are only to be seen and understood by the power of the Holy Spirit, which God bestows on those who love Him, and purify themselves before Him; 117. To whom he grants this privilege of seeing and knowing for themselves; 118. That through the power and manifestation of the Spirit, while in the flesh, they may be able to bear His presence in the world of glory. 119. And to God and the Lamb, be glory, and honor, and dominion for ever and ever. Amen. [Sidenote: The Prophet's Views on the Foregoing Revelation.] Nothing could be more pleasing to the Saints upon the order of the kingdom of the Lord, than the light which burst upon the world through the foregoing vision. Every law, every commandment, every promise, every truth, and every point touching the destiny of man, from Genesis to Revelation, where the purity of the scriptures remains unsullied by the folly of men, go to show the perfection of the theory [of different degrees of glory in the future life] and witnesses the fact that that document is a transcript from the records of the eternal world. The sublimity of the ideas; the purity of the language; the scope for action; the continued duration for completion, in order that the heirs of salvation may confess the Lord and bow the knee; the rewards for faithfulness, and the punishments for sins, are so much beyond the narrow-mindedness of men, that {253} every honest man is constrained to exclaim: "_It came from God_." [Sidenote: A Key to St. John's Book of Revelation.] About the first of March, in connection with the translation of the Scriptures, I received the following explanation of the Revelation of St. John: _Revelation, given at Hiram, Portage County, Ohio._ [10] 1. Q.--What is the sea of glass spoken of by John, 4th chapter, and 6th verse of the Revelations? A. It is the earth, in its sanctified, immortal and eternal state. 2. Q. What are we to understand by the four beasts, spoken of in the same verse? A. They are figurative expressions, used by the Revelator John, in describing Heaven, the Paradise of God, the happiness of man, and of beasts, and of creeping things, and of the fowls of the air; that which is spiritual, being in the likeness of that which is temporal; and that which is temporal, in the likeness of that which is spiritual; the spirit of man in the likeness of his person, as also the spirit of the beast, and every other creature which God has created. 3. Q. Are the four beasts limited to individual beasts, or do they represent classes or orders? A. They are limited to four individual beasts, which were shown to John, to represent the glory of the classes of beings, in their destined order or sphere of creation, in the enjoyment of their eternal felicity. 4. Q. What are we to understand by the eyes, and wings, which the beasts had? A. Their eyes are a representation of light, and knowledge; that is they are full of knowledge; and their wings are a representation of power, to move, to act, &c. 5. Q. What are we to understand by the four and twenty Elders, spoken of by John? A. We are to understand that these Elders whom John saw, were Elders who had been faithful in the work of the ministry and were dead; who belonged to the seven churches,--and were then in the Paradise of God. 6. Q. What are we to understand by the book which John saw, which was sealed on the back with seven seals? A. We are to understand that it contains the revealed will, mysteries, and works of God; the hidden things of His economy concerning this {254} earth during the seven thousand years of its continuance, or its temporal existence. 7. Q. What are we to understand by the seven seals with which it was sealed? A. We are to understand that the first seal contains the things of the first thousand years, and the second also of the second thousand years, and so on until the seventh. 8. Q. What are we to understand by the four angels, spoken of in the 7th chapter and 1st verse of Revelations? A. We are to understand that they are four angels sent forth from God, to whom is given power over the four parts of the earth, to save life and to destroy; these are they who have the everlasting Gospel to commit to every nation, kindred, tongue, and people; having power to shut up the heavens, to seal up unto life, or to cast down to the regions of darkness. 9. Q. What are we to understand by the angel ascending from the east, Revelations, 7th chapter and 2nd verse? A. We are to understand that the angel ascending from the east, is he to whom is given the seal of the living God, over the twelve tribes of Israel; wherefore, he crieth unto the four angels having the everlasting Gospel, saying: Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads; And, if you will receive it, this is Elias which was to come to gather together the tribes of Israel and restore all things. 10. Q. What time are the things spoken of in this chapter to be accomplished? A. They are to be accomplished in the sixth thousandth year, or the opening of the sixth seal. 11. Q. What are we to understand by sealing the one hundred and forty-four thousand, out of all the tribes of Israel; twelve thousand out of every tribe? A. We are to understand that those who are sealed are High Priests, ordained unto the holy order of God, to administer the everlasting Gospel; for they are they who are ordained out of every nation, kindred, tongue, and people, by the angels to whom is given power over the nations of the earth, to bring as many as will come to the church of the Firstborn. 12. Q. What are we to understand by the sounding of the trumpets, mentioned in the 8th chapter of Revelations? A. We are to understand that as God made the world in six days, and on the seventh day He finished His work, and sanctified it, and also formed man out of the dust of the earth; even so, in the beginning of the seventh thousand years will the Lord God sanctify the earth, and {255} complete the salvation of man, and judge all things, and shall redeem all things, except that which He hath not put into His power, when He shall have sealed all things, unto the end of all things; and the sounding of the trumpets of the seven angels are the preparing and finishing of His work, in the beginning of the seventh thousand years; the preparing of the way before the time of His coming. 13. Q. When are the things to be accomplished, which are written in the 9th chapter of Revelations? A. They are to be accomplished after the opening of the seventh seal, before the coming of Christ. 14. Q. What are we to understand by the little book which was eaten by John, as mentioned in the 10th chapter of Revelations? A. We are to understand that it was a mission, and an ordinance, for him to gather the tribes of Israel; behold this is Elias; who, as it is written, must come and restore all things. 15. Q. What is to be understood by the two witnesses, in the eleventh chapter of Revelations? A. They are two prophets that are to be raised up to the Jewish nation in the last days, at the time of the restoration, and to prophesy to the Jews, after they are gathered, and have built the city of Jerusalem in the land of their fathers. [Sidenote: Sundry Revelations.] Besides the work of translating, previous to the 20th of March, I received the four following revelations:-- _Revelation, given March, 1832. The Order given of the Lord to Enoch, [Joseph Smith, Jun.,] [11] for the purpose of establishing the poor_. [12] 1. The Lord spake unto Enoch (Joseph Smith, Jun.,) saying; Hearken unto me, saith the Lord your God, who are ordained unto the High Priesthood of my Church, who have assembled yourselves together; 2. And listen to the counsel of Him who has ordained you from on high, who shall speak in your ears the words of wisdom, that salvation may be unto you in that thing which you have presented before me, saith the Lord God; 3. For verily I say unto you, the time has come, and is now at hand; and behold, and lo, it must needs be that there be an organization of {256} my people, in regulating and establishing the affairs of the storehouse for the poor of my people, both in this place and in the land of Zion, 4. Or in other words, the city of Enoch, (Joseph) for a permanent and everlasting establishment and order unto my Church, to advance the cause, which ye have espoused to the salvation of man, and to the glory of your Father who is in heaven, 5. That you may be equal in the bands of heavenly things; yea, and earthly things also, for the obtaining of heavenly things; 6. For if ye are not equal in earthly things, ye cannot be equal in obtaining heavenly things; 7. For if you will that I give unto you a place in the celestial world, you must prepare yourselves by doing the things which I have commanded you and required of you. 8. And now, verily thus saith the Lord, it is expedient that all things be done unto my glory, by you who are joined together in this order; 9. Or in other words, let my servant Ahashdah [Newel K. Whitney] and my servant Gazelam, or Enoch, (Joseph Smith, Jun.,) and my servant Pelagoram, (Sidney Rigdon), sit in council with the Saints which are in Zion; 10. Otherwise Satan seeketh to turn their hearts away from the truth, that they become blinded and understand not the things which are prepared for them; 11. Wherefore a commandment I give unto you, to prepare and organize yourselves by a bond or everlasting covenant that cannot be broken. 12. And he who breaketh it shall lose his office and standing in the Church, and shall be delivered over to the buffetings of Satan until the day of redemption. 13. Behold, this is the preparation wherewith I prepare you, and the foundation, and the ensample which I give unto you, whereby you may accomplish the commandments which are given you, 14. That through my providence, notwithstanding the tribulation which shall descend upon you, that the Church may stand independent above all other creatures beneath the celestial world, 15. That you may come up unto the crown prepared for you, and be made rulers over many kingdoms saith the Lord God, the Holy One of Zion, who hath established the foundations of Adam-ondi-Ahman; 16. Who hath appointed Michael your prince, and established his feet, and set him up on high, and given unto him the keys of salvation under the counsel and direction of the Holy One, who is without beginning of days or end of life. 17. Verily, verily I say unto you, ye are little children, and ye have not as yet understood how great blessings the Father hath in His own hands and prepared for you; {257} 18. And ye cannot bear all things now, nevertheless be of good cheer, for I will lead you along: the kingdom is yours and the blessings thereof are yours; and the riches of eternity are yours; 19. And he who receiveth all things with thankfulness shall be made glorious; and the things of this earth shall be added unto him, even an hundred fold, yea, more; 20. Wherefore, do the things which I have commanded you, saith your Redeemer, even the Son of Ahman, who prepareth all things before He taketh you; 21. For ye are the church of the Firstborn, and He will take you up in a cloud, and appoint every man his portion. 22. And he that is a faithful and wise steward shall inherit all things. Amen. _Revelation, given March, 1832_. [13] 1. Verily I say unto you, that it is my will that my servant Jared Carter should go again into the eastern countries, from place to place, and from city to city, in the power of the ordination wherewith he has been ordained, proclaiming glad tidings of great joy, even the everlasting Gospel; 2. And I will send upon him the Comforter, which shall teach him the truth and the way whither he shall go; 3. And inasmuch as he is faithful, I will crown him again with sheaves; 4. Wherefore, let your heart be glad, my servant Jared Carter, and fear not, saith your Lord, even Jesus Christ. Amen. _Revelation, given March, 1832_. [14] 1. Verily, thus saith the Lord, unto you my servant, Stephen Burnett, Go ye, go ye into the world and preach the Gospel to every creature that cometh under the sound of your voice; 2. And inasmuch as you desire a companion, I will give unto you my servant Eden Smith; 3. Wherefore, go ye and preach my Gospel, whether to the north or to the south, to the east or to the west, it mattereth not, for ye cannot go amiss; 4. Therefore, declare the things which ye have heard and verily believe, and know to be true. 5. Behold, this is the will of Him who hath called you, your Redeemer, even Jesus Christ. Amen. _Revelation, given March, 1832_. [15] 1. Verily, verily I say unto you my servant Frederick G. Williams, {258} listen to the voice of Him who speaketh, to the word of the Lord your God, and hearken to the calling wherewith you are called, even to be a High Priest in my Church, and a counselor unto my servant Joseph Smith, Jun., 2. Unto whom I have given the keys of the kingdom, which belong always unto the Presidency of the High Priesthood: [16] 3. Therefore, verily I acknowledge him and will bless him, and also thee, inasmuch as thou art faithful in counsel, in the office which I have appointed unto you, in prayer, always, vocally and in thy heart, in public and in private, also in thy ministry in proclaiming the Gospel in the land of the living, and among thy brethren; 4. And in doing these things thou wilt do the greatest good unto thy fellow beings, and wilt promote the glory of Him who is your Lord; 5. Wherefore, be faithful, stand in the office which I have appointed unto you, succor the weak, lift up the hands which hang down, and strengthen the feeble knees; 6. And if thou art faithful unto the end, thou shalt have a crown of immortality and eternal life in the mansions which I have prepared in the house of my Father. 7. Behold, and lo, these are the words of Alpha and Omega, even Jesus Christ. Amen. Footnotes 1. Doctrine and Covenants, sec. 71. 2. Doctrine and Covenants, sec. 72. 3. These are the letters referred to at p. 217, note. 4. This conference had been appointed to meet on the 25th of January, at Amherst, Lorain county, Ohio. 5. Doctrine and Covenants, sec. 73. 6. Doctrine and Covenants, sec. 74. 7. The chief item of interest connected with this Amherst conference held on the 25th of January, 1832, is the fact that it was here that the Prophet Joseph was sustained and ordained as President of the High Priesthood. 8. Doctrine and Covenants, sec. 75. 9. Doctrine and Covenants, sec. 76. 10. Doctrine and Covenants, sec. 77. 11. It was not always desirable that the individuals whom the Lord addressed in revelations should at the time be known by the world, and hence in this and in some subsequent revelations the brethren were addressed by other than their own names. The temporary necessity having passed for keeping the names of the individuals addressed unknown, their real names were subsequently given in brackets. 12. Doctrine and Covenants, sec. 78. 13. Doctrine and Covenants, sec. 79. 14. Doctrine and Covenants, sec. 80. 15. Doctrine and Covenants, sec. 81. 16. It has been said that there was no First presidency in the Church of Jesus Christ in former days and that this body is peculiar to the Dispensation of the Fulness of Times. Here the Lord declares that the keys of the kingdom "belong always unto the presidency of the High Priesthood." In other words they belong to the Presidency of the Church. In a discourse delivered July 2, 1839, the prophet Joseph Smith said that Adam held the keys of the First Presidency, then Noah also held this office. He said: "The Priesthood is everlasting. The Savior, Moses and Elias gave the keys to Peter, James and John, on the mount, when they were transfigured before him." This being true, then Peter, James and John were chosen by the Lord as a First Presidency and served in that capacity in the Church of Jesus Christ in their dispensation. It was by virtue of this calling that they were sent to confer upon Joseph Smith and Oliver Cowdery the keys of the kingdom. (D&C 27:13.) {259} Chapter XIX. Mob Violence at Hiram--The Second Journey of the Prophet to Zion, and Return to Kirtland. [Sidenote: Prospectus of _The Evening and Morning Star_.] I received a letter from the brethren who went up to the land of Zion, stating that they had arrived at Independence, Missouri, in good health and spirits, with a printing press and a store of goods. Agreeable to the instructions of the fall conference, they also sent me the prospectus of a monthly paper, _The Evening and Morning Star_. [1] {260} [Sidenote: The Prophet's Life in Hiram.] According to previous intentions, we now began to make preparations to visit the brethren who had removed to the land of Missouri. Before going to Hiram to live with Father Johnson, [2] my wife had taken two children (twins), of John Murdock's, to rear. [3] She received them when only nine days old; they were now nearly eleven months. I would remark that nothing important had occurred since I came to reside in Father Johnson's house in Hiram, except that I had held meetings on the Sabbaths and evenings, and baptized a number. [Sidenote: A Prophecy on Olmsted Johnson.] Father Johnson's son, Olmsted Johnson, about this time came home on a visit, during which I told him if he did not obey the Gospel, the spirit he was of would lead him to destruction, and when he went away, he would never return or see his father again. He went to the Southern States and Mexico; on his return he took sick and died in Virginia. [Sidenote: Apostates.] In addition to the apostate Ezra Booth, Simonds Ryder, [4] Eli Johnson, Edward Johnson and John Johnson, Jun., had apostatized. {261} [Sidenote: Mob Violence at Hiram.] On the 24th of March, the twins before mentioned, which had been sick of the measles for some time, caused us to be broken of our rest in taking care of them, especially my wife. In the evening I told her she had better retire to rest with one of the children, and I would watch with the sicker child. In the night she told me I had better lie down on the trundle bed, and I did so, and was soon after awakened by her screaming murder, when I found myself going out of the door, in the hands of about a dozen men; some of whose hands were in my hair, and some had hold of my shirt, drawers and limbs. The foot of the trundle bed was towards the door, leaving only room enough for the door to swing open. My wife heard a gentle tapping on the windows which she then took no particular notice of (but which was unquestionably designed for ascertaining whether or not we were all asleep), and soon after the mob broke open the door and surrounded the bed in an instant, and, as I said, the first I knew I was going out of the door in the hands of an infuriated mob. I made a desperate struggle, as I was forced out, to extricate myself, but only cleared one leg, with which I made a pass at one man, and he fell on the door steps. I was immediately overpowered again; and they swore by G--, they would kill me if I did not be still, which quieted me. As they passed around the house {262} with me, the fellow that I kicked came to me and thrust his hand, all covered with blood, into my face and with an exulting hoarse laugh, muttered "_Ge, gee, G-- d-- ye, I'll fix ye_." [5] [Sidenote: Brutality of the Mob.] They then seized me by the throat and held on till I lost my breath. After I came to, as they passed along with me, about thirty rods from the house, I saw Elder Rigdon stretched out on the ground, whither they had dragged him by his heels. I supposed he was dead. I began to plead with them, saying, "You will have mercy and spare my life, I hope." To which they replied, "G-- d-- ye, call on yer God for help, we'll show ye no mercy;" and the people began to show themselves in every direction; one coming from the orchard had a plank; and I expected they would kill me, and carry me off on the plank. They then turned to the right, and went on about thirty rods further; about sixty rods from the house, and thirty from where I saw Elder Rigdon, into the meadow, where they stopped, and one said, "Simonds, Simonds," (meaning, I supposed, Simonds Ryder,) "pull up his drawers, pull up his drawers, he will take cold." Another replied: "_Ain't ye going to kill 'im? ain't ye going to kill 'im!_" when a group of mobbers collected a little way off, and said: "Simonds, Simonds, come here;" and "Simonds" charged those who had hold of me to keep me from touching the ground (as they had done all the time), lest I should get a spring upon them. They held a council, and as I could occasionally overhear a word, I supposed it was to know whether or not it was best to kill me. They returned after a while, when I learned that they had {263} concluded not to kill me, but to beat and scratch me well, tear off my shirt and drawers, and leave me naked. One cried, "Simonds, Simonds, _where's the tar bucket_?" "I don't know," answered one, "_where 'tis, Eli's left it_." They ran back and fetched the bucket of tar, when one exclaimed, with an oath, "_Let us tar up his mouth;_" and they tried to force the tar-paddle into my mouth; I twisted my head around, so that they could not, and they cried out, "_G--d--ye, hold up yer head and let us give ye some tar_." They then tried to force a vial into my mouth, and broke it in my teeth. All my clothes were torn off me except my shirt collar; and one man fell on me and scratched my body with his nails like a mad cat, and then muttered out: "_G--d---ye, that's the way the Holy Ghost falls on folks_!" [Sidenote: The Prophet's Pitiable Condition.] They then left me, and I attempted to rise, but fell again; I pulled the tar away from my lips, so that I could breathe more freely, and after a while I began to recover, and raised myself up, whereupon I saw two lights. I made my way towards one of them, and found it was Father Johnson's. When I came to the door I was naked, and the tar made me look as if I were covered with blood, and when my wife saw me she thought I was all crushed to pieces, and fainted. During the affray abroad, the sisters of the neighborhood had collected at my room. I called for a blanket, they threw me one and shut the door; I wrapped it around me and went in. [Sidenote: A Case of Mistaken Identity.] In the meantime, Brother John Poorman heard an outcry across the corn field, and running that way met Father Johnson, who had been fastened in his house at the commencement of the assault, by having his door barred by the mob, but on calling his wife to bring his gun, saying he would blow a hole through the door, the mob fled, and Father Johnson, seizing a club, ran after the party that had Elder Rigdon, and knocked down one man, and raised his club to level another, exclaiming, "_What are you doing here_?" when they left {264} Elder Rigdon and turned upon Father Johnson, who, turning to run toward his own house, met Brother Poorman coming out of the corn field; each supposing the other to be a mobber, and encounter ensued, and Poorman gave Johnson a severe blow on the left shoulder with a stick or stone, which brought him to the ground. [6] Poorman ran immediately towards Father Johnson's, and arriving while I was waiting for the blanket, exclaimed, "I'm afraid I've killed him." Killed who, asked one; when Poorman hastily related the circumstances of the rencounter near the corn field, and went into the shed and hid himself. Father Johnson soon recovered so as to come to the house, when the whole mystery was quickly solved concerning the difficulty between him and Poorman, who, on learning the facts, joyfully came from his hiding place. [Sidenote: The Prophet's Undaunted Spirit.] My friends spent the night in scraping and removing the tar, and washing and cleansing my body; so that by morning I was ready to be clothed again. This being the Sabbath morning, the people assembled for meeting at the usual hour of worship, and among them came also the mobbers; viz.: Simonds Ryder, a Campbellite preacher and leader of the mob; one McClentic, who had his hands in my hair; one Streeter, son of a Campbellite minister; and Felatiah Allen, Esq., who gave the mob a barrel of whiskey to raise their spirits. Besides these named, there were many others in the mob. With my flesh all scarified and defaced, I preached to the congregation as usual, and in the afternoon of the same day baptized three individuals. [7] {265} [Sidenote: Elder Rigdon's Condition.] The next morning I went to see Elder Rigdon, and found him crazy, and his head highly inflamed, for they had dragged him by his heels, and those, too, so high from the ground that he could not raise his head from the rough, frozen surface, which lacerated it exceedingly; and when he saw me he called to his wife to bring him his razor. She asked him what he wanted of it; and he replied, to kill me. Sister Rigdon left the room, and he asked me to bring his razor; I asked him what he wanted of it, and he replied he wanted to kill his wife; and he continued delirious some days. The feathers which were used with the tar on this occasion, the mob took out of Elder Rigdon's house. After they had seized him, and dragged him out, one of the banditti returned to get some pillows; when the women shut him in and kept him a prisoner some time. [Sidenote: Composition of the Mob.] During the mobbing one of the twins contracted a severe cold, continued to grow worse until Friday, and then died. [8] The mobbers were composed of various religious parties, but mostly Campbellites, Methodists and Baptists, who continued to molest and menace Father Johnson's house for a long time. Elder Rigdon removed to Kirtland with his family--then sick with the measles--the following Wednesday; and, on account of the mob, he went to Chardon [9] on Saturday, March 31st. [Sidenote: The Prophet Starts on His Second Visit to Zion.] April first, I started for Missouri, in company with Newel K. Whitney, Peter Whitmer, and Jesse Gause, to fulfil the revelation. Not wishing to go by Kirtland, as another mob existed in that neighborhood (and indeed, the spirit of mobocracy {266} was very prevalent through that whole region of country at the time), brother George Pitkin took us in his wagon by the most expeditious route to Warren, where we arrived the same day, and were there joined by Elder Rigdon, who left Chardon in the morning; and proceeding onward, we arrived at Wellsville the next day, and the day following at Steubenville where we left the wagon; and on Wednesday, the 4th of April, we took passage on board a steam packet for Wheeling, Virginia; where we purchased a lot of paper for the press in Zion, then in care of W. W. Phelps. [Sidenote: Incidents by the Way.] After we left Hiram, fearing for the safety of my family, on account of the mob, I wrote to my wife (in connection with Bishop Whitney) suggesting that she go to Kirtland and tarry with Brother Whitney's family until our return. From Wheeling we took passage on board the steamer Trenton. While at the dock, during the night, the boat was twice on fire, burning the whole width of the boat through into the cabin, but with so little damage that the boat went on in the morning; and when we arrived at Cincinnati, some of the mob which had followed us, left us, and we arrived at Louisville the same night. Captain Brittle offered us protection on board of his boat, and gave us supper and breakfast gratuitously. At Louisville we were joined by Elder Titus Billings, [10] who was journeying with a company of Saints from Kirtland to Zion, and we took passage on the steamer Charleston for St. Louis, where we parted from Brother Billings and company, and by stage arrived at Independence, Missouri, on the twenty-fourth of April, having traveled a distance of about three hundred miles from St. Louis. We found the brethren in Zion, generally enjoying health and faith; and they were extremely glad to welcome us among them. {267} [Sidenote: The Prophet Acknowledged President of the High Priesthood.] On the 26th, I called a general council of the Church, and was acknowledged as the President of the High Priesthood, according to a previous ordination at a conference of High Priests, Elders and members, held at Amherst, Ohio, on the 25th of January, 1832. The right hand of fellowship was given to me by the Bishop, Edward Partridge, in behalf of the Church. The scene was solemn, impressive and delightful. During the intermission, a difficulty or hardness which had existed between Bishop Partridge and Elder Rigdon, was amicably settled, and when we came together in the afternoon, all hearts seemed to rejoice and I received the following: [11] _Revelation, given April, 1832, showing the order given to Enoch, and the Church in his day_. [12] 1. Verily, verily, I say unto you, my servants, that inasmuch as you have forgiven one another your trespasses, even so I, the Lord, forgive you. 2. Nevertheless there are those among you who have sinned exceedingly; yea, even all of you have sinned; but verily I say unto you, beware from henceforth, and refrain from sin, lest sore judgments fall upon your heads; 3. For unto whom much is given much is required; and he who sins against the greater light shall receive the greater condemnation. 4. Ye call upon my name for revelations, and I give them unto you; and inasmuch as ye keep not my sayings, which I give unto you, ye become transgressors, and justice and judgment are the penalty which is affixed unto my law; 5. Therefore, what I say unto one I say unto all, Watch, for the adversary spreadeth his dominions and darkness reigneth; 6. And the anger of God kindleth against the inhabitants of the earth; and none doeth good, for all have gone out of the way. 7. And now, verily, I say unto you, I, the Lord, will not lay any sin to your charge; go your ways and sin no more; but unto that soul who sinneth shall the former sins return, saith the Lord your God. {268} 8. And again, I say unto you, I give unto you a new commandment, that you may understand my will concerning you, 9. Or, in other words, I give unto you directions how you may act before me, that it may turn to you for your salvation. 10. I, the Lord am bound when ye do what I say, but when ye do not what I say, ye have no promise. 11. Therefore, verily I say unto you, that it is expedient for my servants Alam and Ahashdah, (Newel K. Whitney), Mahalaleel, and Pelagoram (Sidney Rigdon), and my servant Gazelam (Joseph Smith), and Horah and Olihah (Oliver Cowdery), and Shalemanasseh and Mahemson (Martin Harris), to be bound together by a bond and covenant that cannot be broken by transgression, (except judgment shall immediately follow,) in your several stewardships, 12. To manage the affairs of the poor, and all things pertaining to the bishopric both in the land of Zion and in the land of Shinehah (Kirtland.) 13. For I have consecrated the land of Shinehah (Kirtland) in mine own due time for the benefit of the saints of the Most High, and for a stake to Zion. 14. For Zion must increase in beauty, and in holiness; her borders must be enlarged; her stakes must be strengthened; yea, verily I say unto you, Zion must arise and put on her beautiful garments: 15. Therefore I give unto you this commandment, that ye bind yourselves by this covenant, and it shall be done according to the laws of the Lord. 16. Behold, here is wisdom also in me for your good. 17. And you are to be equal, or in other words, you are to have equal claims on the properties, for the benefit of managing the concerns of your stewardships, every man according to his wants and his needs, inasmuch as his wants are just; 18. And all this for the benefit of the Church of the living God, that every man may improve upon his talent, that every man may gain other talents, yea, even an hundred fold, to be cast into the Lord's storehouse to become the common property of the whole Church. 19. Every man seeking the interest of his neighbor, and doing all things with an eye single to the glory of God. 20. This order I have appointed to be an everlasting order unto you, and unto your successors, inasmuch as you sin not; 21. And the soul that sins against this covenant, and hardeneth his heart against it, shall be dealt with according to the laws of my Church, and shall be delivered over to the buffetings of Satan until the day of redemption. 22. And now, verily I say unto you, and this is wisdom, make unto {269} yourselves friends with the mammon of unrighteousness, and they will not destroy you. 23. Leave judgment alone with me, for it is mine, and I will repay. Peace be with you; my blessings continue with you, 24. For even yet the kingdom is yours, and shall be for ever, if you fall not from your steadfastness. Even so. Amen. [Sidenote: The Purposes the Prophet Seeks to Effect Through Church Organization.] On the 27th, we transacted considerable business for the salvation of the Saints, who were settling among a ferocious set of mobbers, like lambs among wolves. It was my endeavor to so organize the Church, that the brethren might eventually be independent of every incumbrance beneath the celestial kingdom, by bonds and covenants of mutual friendship, and mutual love. [Sidenote: A Visit to the Colesville Saints.] On the 28th and 29th, I visited the brethren above Big Blue river, in Kaw township, a few miles west of Independence, and received a welcome only known by brethren and sisters united as one in the same faith, and by the same baptism, and supported by the same Lord. The Colesville branch, in particular, rejoiced as the ancient Saints did with Paul. [13] It is good to rejoice with the people of God. On the 30th, I returned to Independence, and again sat in council with the brethren, and received the following: _Revelation, given April, 1832_. [14] 1. Verily, thus saith the Lord, in addition to the laws of the Church concerning women and children, those who belong to the Church, who have lost their husbands or fathers. 2. Women have claim on their husbands for their maintenance, until their husbands are taken, and if they are not found transgressors they shall have fellowship in the Church. 3. And if they are not faithful, they shall not have fellowship in the {270} Church; yet they may remain upon their inheritances according to the laws of the land. 4. All children have claim upon their parents for their maintenance until they are of age. 5. And after that they have claim upon the Church, or in other words upon the Lord's storehouse, if their parents have not wherewith to give them inheritances. 6. And the storehouse shall be kept by the consecrations of the Church, and widows and orphans shall be provided for, as also the poor. Amen. [Sidenote: Literary Affairs of the Church Considered.] Our council was continued on the 1st of May, when it was ordered that three thousand copies of the Book of Commandments be printed in the first edition; [15] that William W. Phelps, Oliver Cowdery, and John Whitmer, be appointed to review and prepare such revelations for the press as shall be deemed proper for publication, and print them as soon as possible at Independence, Missouri; the announcement to be made that they are "Published by W. W. Phelps & Co." It was also ordered that W. W. Phelps correct and print the hymns which had been selected by Emma Smith in fulfilment of the revelation. [Sidenote: Transaction of Temporal Business.] Arrangements were also made for supplying the Saints with stores in Missouri and Ohio, which action, with a few exceptions, was hailed with joy by the brethren. [16] Before we left Independence, Elder Rigdon preached two most powerful {271} discourses, which, so far as outward appearance was concerned gave great satisfaction to the people. [Sidenote: Return Journey to Kirtland--Incidents by the Way.] On the 6th of May I gave the parting hand to the brethren in Independence, and, in company with Brothers Rigdon and Whitney, commenced a return to Kirtland, by stage to St. Louis, from thence to Vincennes, Indiana; and from thence to New Albany, near the falls of the Ohio river. Before we arrived at the latter place, the horses became frightened, and while going at full speed Bishop Whitney attempted to jump out of the coach, but having his coat fast, caught his foot in the wheel, and had his leg and foot broken in several places; at the same time I jumped out unhurt. We put up at Mr. Porter's public house, in Greenville, for four weeks, while Elder Rigdon went directly forward to Kirtland. During all this time, Brother Whitney lost not a meal of victuals or a night's sleep, and Dr. Porter, our landlord's brother, who attended him, said it was a pity we had not got some "Mormon" there, as they could set broken bones or do anything else. I tarried with Brother Whitney and administered to him till he was able to be moved. While at this place I frequently walked out in the woods, where I saw several fresh graves; and one day when I rose from the dinner table, I walked directly to the door and commenced vomiting most profusely. I raised large quantities of blood and poisonous matter, and so great were the muscular contortions of my system, that my jaw in a few moments was dislocated. This I succeeded in replacing with my own hands, and made my way to Brother Whitney (who was on the bed), as speedily as possible; he laid his hands on me and administered to me in the name of the Lord, and I was healed in an instant, although the effect of the poison was so powerful, as to cause much of the hair to become loosened from my head. Thanks be to my Heavenly Father for His interference in my behalf at this critical moment, in the name of Jesus Christ. Amen. {272} [Sidenote: The Foreknowledge of a Seer.] Brother Whitney had not had his foot moved from the bed for nearly four weeks, when I went into his room, after a walk in the grove, and told him if he would agree to start for home in the morning, we would take a wagon to the river, about four miles, and there would be a ferry-boat in waiting which would take us quickly across, where we would find a hack which would take us directly to the landing, where we should find a boat, in waiting, and we would be going up the river before ten o'clock, and have a prosperous journey home. He took courage and told me he would go. We started next morning, and found everything as I had told him, [17] for we were passing rapidly up the river before ten o'clock, and, landing at Wellsville, took stage coach to Chardon, from thence in a wagon to Kirtland, where we arrived some time in June. Footnotes 1. The prospectus of _The Evening and Morning Star_, referred to above, is a lengthy document, from which the following is condensed: it is announced that the _Star_ will be devoted to unfolding the meaning of the revelations of God from the earliest times to the present, but more especially those revelations which God has given in the present dispensation; that God made choice of Israel in ancient times through whom to make known His will unto mankind; but owing to transgression Israel was taken captive and scattered, among all nations; God, however, promised that in the last days He would gather Israel then scattered, and bring them again into their own lands where they should be wonderfully prospered. The time for the accomplishment of these things is rapidly approaching. It will be attended with the sore judgments of God upon the wicked. And as in all past ages, before allowing judgments to fall upon the wicked, God has sent them a word of warning and an opportunity to repent, so too in the crisis pending the Lord will not bring the threatened calamity upon mankind without sending forth due warning. "Therefore, in the fear of Him (the Lord) and to spread the truth among all nations, kindreds, tongues and people, this paper is sent forth, that a wicked world may know that Jesus Christ, the Redeemer, who shall come to Zion will soon appear." _The Evening and Morning Star_--in addition to being a herald of Israel's return to the favor of God, and a messenger of the everlasting Gospel--will also contain whatever of truth or information that will benefit the Saints of God temporally as well as spiritually, "without interfering with politics, broils or the gainsaying of the world." It is also announced that from the _Star_ press it may be expected, as soon as wisdom directs, that there will be issued "many sacred records which have slept for ages." The _Star_ was to be a royal quarto sheet, issued monthly, at one dollar a year, until it should be deemed proper to publish it oftener. The prospectus was issued in February, and signed by W. W. Phelps. 2. The Johnson family was one of the typical American families of old colonial times--the men were large, strong, brave, sensible, honest, well-to-do. "My grandfather, Israel Johnson," writes Luke Johnson in his autobiographical sketch, "lived in Chesterfield, New Hampshire, and was much respected by his neighbors for his honesty, integrity and industry. My father, John Johnson, was born in Chesterfield, New Hampshire, April 11th, 1779. He followed the occupation of farming on a large scale, and was noted for paying his debts and living independently. He moved from Pomfret, Vermont, to Hiram, Portage county, Ohio. He was connected with the Methodist church for about five years previous to receiving the Gospel." Luke Johnson then relates the circumstance of the Prophet, through the power of God, healing his mother of chronic rheumatism in the arm, which converted Ezra Booth as already related on page 215, and then resumes: "My father was satisfied in regard to the truth of 'Mormonism,' and was baptized by Joseph Smith, Jun., in the winter of 1830-1, and furnished him and his family a home, while he translated a portion of the Bible." 3. Their names were Joseph S. and Julia. They were born in Orange, Cuyahoga county, Ohio, April 30, 1831. Emma Smith, the Prophet's wife, had given birth to twins, a boy and girl--on the same date. They lived but three hours and Emma Smith took the motherless Murdock twins in the fond hope that they would fill the void in her life occasioned by the loss of her own. 4. Mention has already been made of Simonds Ryder's conversion to the Gospel through the fulfilment of a prophecy relating to an earthquake in Pekin, China (see p. 158). The initial point of his apostasy is equally interesting. It appears that some time after his baptism he was ordained an Elder of the Church (_Far West Record_, p. 4); and somewhat later informed by a communication signed by the Prophet Joseph and Sidney Rigdon, that it was the will of the Lord, made known by the Spirit, that he should preach the Gospel. Both in the letter he received and in the official commission to preach, however, his name was spelled R-i-d-e-r, instead of R-y-d-e-r, and is soberly stated in the _History of the Disciples on the Western Reserve_ (Hayden) that he thought if the "Spirit" through which he had been called to preach could err in the matter of spelling his name, it might have erred in calling him to the ministry as well; or, in other words, he was led to doubt if he were called at all by the Spirit of God, because of the error in spelling his name! The same circumstance is referred to in _Kennedy's Early Days of Mormonism_ (p. 104). Kennedy also remarks that while in the uncertain mood excited by this incident Ezra Booth returned from Missouri, and a comparison of experiences led to a complete overthrow of all belief in the new creed in the minds of both. 5. The man whom the Prophet struck was named Waste. He was regarded, says Luke Johnson, as the strongest man in the Western Reserve, and had boasted that he could take the Prophet out of the house alone. "At the time they [the mob] were taking him [the Prophet] out of the house, Waste had hold of one foot. Joseph drew up his leg and gave him a kick, which sent him sprawling into the street. He afterwards said that the Prophet was the most powerful man he ever had hold of in his life." (_History of Luke Johnson_, by himself: _Millennial Star,_ vol. 26, p. 835.) 6. This blow broke his collar bone, according to the statement of his son, Luke Johnson. David Whitmer laid his hands upon him, and he was immediately healed. (_Millennial Star_, vol. 26, p. 835) 7. According to the statement of Luke Johnson (autobiographical sketch, _Millennial Star_, vol. 26, p. 834-5), there were about forty or fifty in the mob that attacked the Prophet on this occasion. He also states that a Dr. Dennison, a man of considerable influence in the community, was a member of this mob, and threatened to do the Prophet great bodily injury, but when he saw the Prophet in the hands of his enemies his heart failed him. Carnot Mason was the one who first seized the Prophet and dragged him from his bed. Speaking of the fate that overtook some of the members of the mob, Johnson remarks that Mason, soon after the mobbing, "had an attack of spinal affection." Fullars, another of the mob, died of cholera, in Cleveland, Ohio; and Dr. Dennison was sent to the penitentiary for ten years (but for what offense he does not say) and died before the term expired. 8. This was Joseph S. Murdock, whose death occurred March 29, 1832, his age being one day less than eleven months. 9. Chardon was the county seat of Geauga county, and about five miles from Kirtland. 10. Titus Billings was born on March 25th, 1793, at Greenfield, Franklin county, Massachusetts. He is said to be the second person baptized in Kirtland, Ohio, the baptism taking place in November, 1830. 11. "All differences," says the minutes of this meeting, recorded in the _Far West Record_--"all differences settled, and the hearts of all were united together in love."--(p. 25.) 12. Doctrine and Covenants, sec. 82. 13. It should be remembered that these Colesville Saints were among the first to receive the Gospel under the teachings of the Prophet, and hence his heart was naturally tender toward them, and this visit was doubtless especially delightful both to the Saints and the Prophet. 14. Doctrine and covenants, sec. 83. 15. This action of course, annulled the resolution at the Kirtland conference to publish an edition of ten thousand. (See p. 222.) 16. The arrangements here referred to for the establishment of stores in Missouri and Ohio, as disclosed by the minutes of these council meetings of the 26th, 27th, 30th of April, and the 1st of May, were that the brethren in mercantile pursuits in Kirtland and Zion should be united in one firm, and the establishments in Kirtland and Zion respectively were regarded merely as branches of the one firm; Still it was resolved that each of these branches should have a separate company name. The name of the branch in Zion was to be "Gilbert, Whitney & Company," and the one in Kirtland "Newel K. Whitney & Company." W. W. Phelps and A. S. Gilbert were appointed to draft the bond for the united firm. A. S. Gilbert and Newel K. Whitney were appointed to be the agents of the new firm. It was also resolved that whenever any special business should arise it would be the duty of the united firm by its branches at Jackson county, Missouri, and Geauga county, Ohio, to regulate the same by special agency. It was also resolved that the united firm negotiate a loan of fifteen thousand dollars at six per centum. The firm of Newel K. Whitney & Co. was appointed to transact the business. 17. This is an instance of the Prophet Joseph's power as a seer. Another example is given by David Whitmer in his account of going to Harmony, Pennsylvania, after the Prophet and Oliver Cowdery, in order to take them to his father's home in Fayette, New York, in the summer of 1829, when the Book of Mormon was in course of translation. "When I arrived at Harmony," says David, "Joseph and Oliver were coming toward me, and met me some distance from the house. Oliver told me that Joseph had informed him when I started from home, where I had stopped the first night, how I read the sign at the tavern, where I stopped the next night, etc., and that I would be there that day before dinner and this was why they had come out to meet me; all of which was exactly as Joseph had told Oliver, at which I was greatly astonished." (David Whitmer's Statement to Orson Pratt and Joseph F. Smith, _Millennial Star_, vol. 40, nos. 49, 50.) {273} Chapter XX. "The Evening and Morning Star." [Sidenote: Occupation of the Prophet, Summer of 1832.] As soon as I could arrange my affairs, I recommenced the translation of the Scriptures, and thus I spent most of the summer. In July, we received the first number of _The Evening and Morning Star_, which was a joyous treat to the Saints. Delightful, indeed, was it to contemplate that the little band of brethren had become so large, and grown so strong, in so short a time as to be able to issue a paper of their own, which contained not only some of the revelations, but other information also,--which would gratify and enlighten the humble inquirer after truth. [Sidenote: Opposition of the Press.] So embittered was the public mind against the truth, that the press universally had been arrayed against us; and although many newspapers published the prospectus of our paper, yet it appeared to have been done more to calumniate the editor, than give publicity to the forthcoming periodical. Editors thought to do us harm, while the Saints rejoiced that they could do nothing against the truth but for it. The following are extracts from _The Evening and Morning Star_, Independence, Missouri, June, 1832--first number: To Man. With the help of God, the first number of _The Evening and Morning Star_ comes to the world for the objects specified in its prospectus, which was published last winter. That we should now recapitulate some of its leading objects, and briefly add a few remarks, will {274} naturally be expected; and we cheerfully do so, that this generation may know-- That the _Star_ comes in these last days as the friend of man, to persuade him to turn to God and live, before the great and terrible day of the Lord sweeps the earth of its wickedness; That it comes not only as the messenger of truth, to bring the revelations and commandments of God which have been, but to publish those that God gives now, as in the days of old, for He is the same God yesterday, today, and for ever; * * * * That it comes as the harbinger of peace and good will to them that serve the Lord with a determination to have part in the first resurrection, and finally become Kings and Priests to God the Father in the celestial kingdom, where God and Christ are, and where they will be for eternity; * * * * * That it comes according to the will of God from those who are not ashamed to take upon them the name of Christ, and walk lowly in the valley of humiliation, and let the solemnities of eternity rest upon them: knowing that the great day of the Lord will soon usher in the Sabbath of creation, for the rest of the Saints, that the Savior may reign His thousand years of peace upon the earth while Satan is bound; That it comes in meekness and mercy to all mankind, that they may do works meet for repentance and be saved in the first resurrection, and afterwards dwell with the spirits of just men made perfect in the celestial kingdom. That it comes to bring good tidings of great joy to all people, but more especially to the house of Israel scattered abroad, that the day of their redemption is near, for the Lord hath set His hand again the second time to restore them to the lands of their inheritance; That it comes to show that the ensign is now set up unto which all nations shall come, and worship the Lord, the God of Jacob, acceptably; That it comes when war, and the plague, or pestilence as it is called, are sweeping their thousands and tens of thousands to the grave, to show that the day of tribulation spoken of by our Savior is nigh at hand, even at the doors; That it comes to repeat the great caution of Paul: Beware lest any man spoil you, (the disciples of Christ), through philosophy and vain deceit, after the traditions of men and the rudiments of the world. That it comes to prepare the way of the Lord, that when He comes He may have a holy people ready to receive Him; That it comes to show that no man can be too good to be saved, but that many may be too bad; {275} That it comes to declare that goodness consists in doing good, not merely in preaching it; That it comes to show that all men's religion is vain without charity; That it comes to open the way for Zion to rise and put on her beautiful garments and become the glory of the earth, that her land may be joined, or married (according to the known translation of Isaiah) to Jerusalem again, and they be one as they were in the days of Peleg. * * * * * * * Man, being created but little below the angels, only wants to know for himself, and not by another, that, by obeying the commands of his Creator, he can rise again after death, in the flesh, and reign with Christ a thousand years on the earth without sin; be changed in the twinkling of an eye, and become a King and Priest to God in eternity--to forsake his sins, and say: Lord, I am thine! The first words of which we have any account that Jesus Christ spake concerning the things of eternal life, were, Suffer it to be so now: for thus it becometh us to fulfil all righteousness. Then he was baptized: and truly, if it became the Savior of the world, holy as He was, to be baptized in the meridian of time, to fulfil all righteousness, how much more necessary it is for man to be baptized in order to be saved. * * * As this paper is devoted to the great concerns of eternal things and the gathering of the Saints, it will leave politics, the gainsaying of the world, and many other matters, for their proper channels, endeavoring by all means to set an example before the world, which, when followed, will lead our fellow-men to the gates of glory, where the wicked cease from troubling, and where the weary will find rest. That there may be errors both in us and in the paper, we readily admit, but we mean to grow better, till, from little children, we all come into the unity of the faith and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, which we pray may be the happy lot of thousands, before He comes with the hundred and forty and four thousand that are without guile. [1] To the Church of Christ Abroad in the Earth. It is the duty of the Church of Christ, in Zion, to stand as an ensign to all nations, that the Lord has set His hand the second time to restore the house of Israel to the lands of their inheritance; and it behoves the members of this Church to manifest before the world by a godly walk, by a noble example, as well as by sterling precept; by {276} prudence in living, by plainness in dress, by industry, by economy, by faith and works, and, above all, by solemnity, humility and patience, that this is a day of warning and not a day of many words. This being the order in Zion, how much more necessary is it, that the churches of Christ, which have not yet come up to this land should show the world, by well ordered conduct in all things, that they are the children of the living God! It is all-important, and the salvation of many souls depends upon their faultless example. They will, therefore, knowing that the Lord will suddenly come to His temple, do their part in preparing the way, by observing the Sabbath day, and keeping it holy; by teaching their children the Gospel, and teaching them to pray; by avoiding extremes in all matters; by shunning every appearance of evil; by studying to be approved, and doing unto others as they would have others do unto them; by bearing trouble and persecution patiently, without a murmur, knowing that Michael, the Arch-angel, when contending with the devil--he disputed about the body of Moses--durst not bring against him a railing accusation, but said, The Lord rebuke thee. They will not only set an example worthy of imitation, but they will let their light so shine that others, seeing their good works may go and do likewise. Example is the great thing that defies the world with all its vain glory; by letting their moderation be known unto all men, both in dress and in living; in words and in deeds; in watching and in praying; in love and in labor, and in works as well as in faith, they, [the Saints] preach the world a lecture, they set the inquirer an example, and teach all Christendom a lesson, that studied preaching and pulpit eloquence have failed to accomplish. Common Schools. The disciples should lose no time in preparing schools for their children, that they may be taught as is pleasing unto the Lord, and brought up in the way of holiness. Those appointed to select and prepare books for the use of schools, will attend to that subject as soon as more weighty matters are finished. [2] But the parents and guardians in the Church of Christ need not wait--it is all-important that children to become good should be taught [good]. Moses, while delivering the words of the Lord to the congregation of Israel, that is, to the parents, says, "And these words which I command thee this day, shall be in thy heart: and thou shalt teach them diligently unto thy children, and shalt {277} talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down and when thou risest up. And thou shalt bind them for a sign upon thy hand, and they shall be as frontlets between thine eyes." If it were necessary them to teach their children diligently, how much more necessary is it now, when the Church of Christ is to be an ensign, yea, even an ensample to the world, for good? A word to the wise ought to be sufficient, for children soon become men and women. Yes, they are they that must follow us, and perform the duties which not only appertain to this world, but to the second coming of the Savior, even preparing for the Sabbath of creation, and for eternity. The "Star" Office. The _Star_ office is situated within twelve miles of the west line of the state of Missouri; which at present is the western limits of the United States, and about 120 miles west of any press in the state, in about 39 degrees of north latitude, and about 17 1/2 degrees of west longitude, 2 1/2 miles south of Missouri river; 280 miles by land, or 500 by water, west of St. Louis; nearly 1,200 miles west of Washington; 1,300 miles from New York, and more than 1,500 miles from Boston. [Sidenote: Second No. of the _Star_.] In August we were again delighted to receive the _Star_. The following is extracted from the second [July] number: The Elders in the Land of Zion, to the Church of Christ Scattered Abroad. Brethren, we think it proper to give you some general information respecting the present state of the Church in Zion, and also the work of the gathering. Notwithstanding that nearly all Christendom doubt the propriety of receiving revelations for the government of the Church of Christ in this age, and generally adopt the Scriptures of the Old and New Testaments as the only rule of faith and practice, yet we believe, from the Scriptures of truth, that to every church in past ages, which the Lord recognized to be His, He gave revelations, wisely calculated to govern them in the peculiar situation and circumstances under which they were placed, and to enable them by authority to do the peculiar work which they were to perform. The Bible contains revelations given at different times to different people, under different circumstances, as will be seen by editorial articles in this paper. The old world was destroyed for rejecting the revelations of God given to {278} them through Noah. The Israelites were destroyed in the wilderness for despising the revelations given to them through Moses; and Christ said that the world, in the days of the Apostles, would be condemned for not receiving the word of God through them: Thus we see that the judgments of God in the past ages have come upon the people, not so much for neglecting the revelations given to their forefathers, as for rejecting those given immediately to themselves. Of the blessings of heaven it may be said, that they always rested upon the heads of those to whom they were promised. Therefore, seeing that it not only was, but, as long as God remains the same, always will be, the privilege of the true Church to receive revelations, containing blessings and cursings, peculiarly adapted to itself as a Church, we conclude that it is a mistaken notion that the Scriptures of the Old and New Testaments are the only rule of faith and practice; nevertheless, inasmuch as the precepts and examples contained in them are truly applicable to us under our particular circumstances, we are bound to be governed by them; and we also can receive much benefit from such prophecies as point out the events that shall take place in our day and age. Of these there are many, both in the Old and the New Testaments. They speak plainly of great things that shall be accomplished in the last days;--such as preaching the everlasting Gospel to all nations; the gathering of the elect from the four winds of heaven; the building up of Zion and Jerusalem, or the ingathering of the remnants of Jacob, and the planting them in the lands of their fathers' inheritance; the necessary preparation to meet the Savior at His second coming, with all the Saints, to dwell with them in the millennial reign. And now, who, with the Bible in his hand, can suppose that these great and marvelous works can be accomplished by the Church without more revelations from the Lord? We cannot, for we worship the God of Israel, in whom is neither variableness nor shadow of turning;--consequently as in days of old, so in these last days, He has given us revelations by which we may know how to organize the Church of Christ, and by His authority to perform the work which He has enjoined upon us. And now brethren, if we wish for blessings upon this Church, we must walk humbly before the Lord, and observe to keep all His commandments. Notwithstanding the work of the gathering will be accomplished, we believe in a speedy manner, yet the Lord has commanded that it shall not be done in haste, nor by flight, but that all things shall be prepared before you; and for this purpose He has made it the duty of the Bishop or agent in the land of Zion to make known, from time to time, the privileges of the land to the conferences, which may determine and make known how many can be accommodated. And the Saints will remember that the Bishop in the land of Zion will not receive any, as wise stewards, {279} without they bring a recommend from the Bishop in Ohio, or from three Elders. The Elders therefore, will be careful not to recommend and send up churches to this place, without first receiving information from the Bishop in Ohio, or in the land of Zion, that they can be accommodated when they arrive, so as to be settled without confusion, which would produce pestilence. Therefore, if a church is desirous to come to the land of Zion, we would recommend that first, by letter or otherwise, they make known their desires and their situation to the Bishop in Ohio, or in the land of Zion, and receive information from them before they start. Brethren will perceive as well as we, that where churches of fifty or a hundred souls each, are coming to the land of Zion, from different parts of the nation, and, as soon will be the case, from different nations, without a knowledge of each other, they would, when they arrive, be in a state of confusion, and labor under many disadvantages which might be avoided by strictly observing the rules and regulations of the Church. Moreover by being in haste, and forcing the sale of property, unreasonable sacrifices have been made, and although this is a day of sacrifice and tithing, yet to make lavish and unreasonable sacrifices is not well pleasing in the sight of the Lord. It is about one year since the work of the gathering commenced, in which time between three and four hundred have arrived here, and are mostly located upon their inheritances, and are generally in good health and spirits and are doing well. The expense of journeying and settling here, together with the establishment of a printing office and store, have probably exceeded the expectations of our brethren abroad, and although Zion, according to the Prophets, is to become like Eden, or the garden of the Lord, yet, at present it is as it were but a wilderness and desert, and the disadvantages of settling in a new country, you know, are many and great. Therefore, prudence would dictate the churches abroad, at present, not to come up to Zion, until preparations can be made for them, and they receive information as above. The prospect for crops in this region of country is, at present, tolerably good, but calls for provisions will undoubtedly be considerable, for besides the emigration of the whites, the government of the United States is settling the Indians (or remnants of Joseph), immediately to the west, and they must be fed. Brethren, we drop the above remarks for your benefit, until you can have the revelations to peruse for yourselves, which will be published as soon as they consistently can be. Although the Lord has said, that it is His business to provide for His Saints in these last days, yet remember He is not bound so to do, unless we observe His sayings and keep them. {280} To the Elders of the Church of Christ, Who Preach Good Tidings to the World. Brethren, as stars of the ensign which is now set up for the benefit of all nations, you are to enlighten the world, you are to prepare the way for the people to come up to Zion; you are to instruct men how to receive the fullness of the Gospel, and the everlasting covenants, even them that were from the beginning; you are to carry the ark of safety before the wondering multitudes, without fear, entreating and beseeching all men to be saved; you are to set an example of meekness and humility before Saints and sinners, as did the Savior; and when reviled you are not to revile again; you are to reason with men, as in days of old to bear patiently and answer as the spirit of truth shall direct, allowing all credit for every item of good. You are to walk in the valley of humility, and pray for the salvation of all; yes, you are to pray for your enemies; and warn in compassion without threatening the wicked with judgments which are to be poured out upon the world hereafter. You have no right to take the judgments, which fell upon the ungodly before the flood, and pour them upon the head of this generation; you have no authority to use the judgments which God sent upon Pharaoh in Egypt, to terrify the inhabitants of America, neither have you any direction by commandment, to collect the calamities of six thousand years and paint them upon the curtain of these last days to scare mankind to repentance; no, you are to preach the Gospel, which is the power of God unto salvation, even glad tidings of great joy unto all people. Again, you are not to take the blessings of an individual, or of a church, from the days of Enoch to the days of the Apostles, and place them upon an individual or a church in these last days; but you are to teach all men that they shall be judged according to their works. For, if God is the same yesterday, today, and for ever, His reward is always with Him; and His revelations and blessings and judgments, before the flood, were fitted for that people and that time, in the days of Abraham, for that man and that time; in the days of Moses, for that man and that time; in the days of David, for that man and that time; in the days of Paul, for that man and that time; and now, for this generation and this time. You therefore, must reason from the Bible and the Book of Mormon, with great care and not pervert the meaning of God's sacred word. If our Heavenly Father saw fit to destroy Sodom and Gomorrah for their wickedness, Nineveh for its abomination, and Jerusalem for a transgression of His commandments, what have their destruction to do with the salvation of the world now? The Lord says, Vengeance is mine, and I will repay. Teach all men to trust in God and not in man, and do works meet for repentance. Again, {281} teach all men that God is a God of the living and not of the dead. Finally, whatever you do, do it with an eye single to the glory of God. You are the light of the world in matters of pure religion, and many souls may be required at your hands. Let the idea not leave you, that not only the eyes of the world, but the eyes of the angels and of God are upon you. Foreign News. It is a day of strange appearances. Everything indicates something more than meets the eye. Every nation is opening events which astonish mankind. Even the heart of man begins to melt at the prospect before him. The unquenchable thirst for news; the continuity of emigration, the wars and rumors of wars, with many other signs of the distress of nations, from the old world--as the land is called across the ocean--whisper so loud to the understanding, that he who runs may read the label on the eastern sky--The end is nigh. France is filled with a spirit of rebellion, and when the cholera was sweeping its thousands mobs were collecting to slay their tens of thousands. While the hospitals were crowded with the sick, and the groans of the dying filled the air, the fashionable French were holding cholera balls and dancing at the judgments of the Almighty. In England, where an anxious multitude have been waiting for reformation in government for years, disappointment is destruction. The house of lords has rejected the Reform Bill, and the proud-hearted Englishman says: Reform or Revolution! No stop there; for the sound comes across the Atlantic: Reform or ruin! All the kingdoms of the east seem to be preparing to act the part allotted to them, when the Lord rebukes the nations. As on a morning of some great festival, the church bell, the cannon, the small arms, the music, and the cheers of the multitude, arouse all to what is going on, and thunder to man: Behold the day! So also earthquakes, wars and rumors of wars, the distress of nations, the constant tide of emigration to the west, the wide spreading ravages of the cholera, and the joy of the Saints of God as they come out of Babylon, alarm the world, and whisper to every mortal: Watch ye, for the time is at hand for the second coming of Jesus Christ, the Redeemer of Israel, with peace on earth and good will to man. Watch the signs of His coming, that ye be not deceived. Items for the Public. In connection with the _Star_, we publish a weekly paper, entitled the _Upper Missouri Advertiser_. It will contain sketches of the news of the day, politics, advertisements, and whatever tends to promote the interest of the great west. {282} The August number of the _Star_, [no. 3] contained the following: The Cholera. This desolating sickness is spreading steadily over the United States. The account of its ravages in many places, we cannot give. The whole number of cases in New York, to July 31st, is 3,731. Deaths, 1,520. No man can stop the work of the Lord, for God rules the pestilence, and the pestilence rules men. Forts, sentinels, and oceans may hinder men, or money may bribe, but when the pestilence rides on the wings of the wind, the sentinel has no power; the fort is no obstacle, the ocean is no barrier; and money has no value; the destroying angel goes waving the banner of death over all; and who shall escape his pointed arrow? Not he that could brave death at the cannon's mouth, but shrinks at the sound of the cholera; not he that worshiped his God in some stately chapel, every Sabbath till the cholera comes, and then flees for his life; no, none but he that trusts in God, shall be able to stand when a thousand shall fall at his side, and ten thousand at his right hand by the noisome pestilence. To the Honorable Men of the World. To the honorable searchers for truth: we, in a spirit of candor and meekness are bound by every tie that makes man the friend of man, by every endowment of heaven, that renders intelligent beings seekers of happiness to show you the way to salvation. In fact, we are not only bound to do thus for those that seek the riches of eternity, but, to walk in the tracks of our Savior, we must love our enemies; bless them that curse us; do good to them that hate us, and pray for them that despitefully use us, and persecute us, or else you and the world may know that we are not the children of God. Therefore to be obedient to the precepts of our divine Master, we say unto you--Search the Scriptures--search the revelations which we publish, and ask your Heavenly Father, in the name of His Son Jesus Christ, to manifest the truth unto you, and if you do it with an eye single to His glory, nothing doubting, He will answer you by the power of His Holy Spirit. You will then know for yourselves and not for another. You will not then be dependent on man for the knowledge of God; nor will there be any room for speculation. No; for when men receive their instruction from Him that made them, they know how he will save them. Then again we say: Search the Scriptures, search the Prophets, and learn what portion of them belongs to you and the people of the nineteenth century. You, no doubt, will agree with us, and say, that you have no right to claim the promises of the inhabitants before the flood; that you cannot found your hopes of salvation upon the {283} obedience of the children of Israel when journeying in the wilderness; nor can you expect that the blessings which the Apostles pronounced upon the churches of Christ, eighteen hundred years ago, were intended for you. Again, if others' blessings are not your blessings, others' curses are not your curses; you stand then in these last days, as all have stood before you, agents unto yourselves, to be judged according to your works. Every man lives for himself. Adam was made to open the ways of the world, and for dressing the garden. Noah was born to save seed of everything, when the earth was washed of its wickedness by the flood; and the Son of God came into the world to redeem it from the fall. But except a man be born again, he cannot see the kingdom of God. This eternal truth settles the question of all men's religion. A man may be saved, after the judgment, in the terrestrial kingdom, or in the telestial kingdom, but he can never see the celestial kingdom of God without being born of the water and the Spirit. He may receive a glory like unto the moon [i. e. of which the light of the moon is typical], or a star [i. e. of which the light of the stars is typical], but he can never come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels; to the general assembly and Church of the First-born, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant, unless he becomes as a little child, and is taught by the Spirit of God. Wherefore, we again say, search the revelations of God: study the prophecies, and rejoice that God grants unto the world Seers and Prophets. They are they who saw the mysteries of godliness; they saw the flood before it came; they saw angels ascending and descending upon a ladder that reached from earth to heaven: they saw the stone cut out of the mountain, which filled the whole earth; they saw the Son of God come from the regions of bliss and dwell with men on earth; they saw the deliverer come out of Zion, and turn away ungodliness from Jacob; they saw the glory of the Lord when He showed the transfiguration of the earth on the mount; they saw every mountain laid low and every valley exalted when the Lord was taking vengeance upon the wicked; they saw truth spring out of the earth, and righteousness look down from heaven in the last days, before the Lord came the second time to gather His elect; they saw the end of wickedness on earth, and the Sabbath of creation crowned with peace; they saw the end of the glorious thousand years, when Satan was loosed for a little season; they saw the day of judgment when all men received according to their works, and they saw the heaven and earth flee away to make room for the city of God, when the righteous receive an {284} inheritance in eternity. And, fellow sojourners upon earth, it is your privilege to purify yourselves and come up to the same glory, and see for yourselves, and know for yourselves. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. Footnotes 1. The salutatory address was signed by W. W. Phelps. 2. This is in plain allusion to the revelation on page 185 where W. W. Phelps and Oliver Cowdery are appointed a committee to prepare books for schools in the Church, that little children might receive instruction, which is pleasing before the Lord. That revelation and the above article from the _Star_ of June, 1832, plainly foreshadow the great interest the Church would take in education. {285} Chapter XXI. Larger Views on the Doctrine of Priesthood Revealed--The Meeting of the Prophet Joseph Smith, Jun., Brigham Young, and Heber C. Kimball. [Sidenote: Baptism of Elder George A. Smith.] On September the 10th, George A. Smith was baptized by Joseph H. Wakefield, at Potsdam, St. Lawrence county, New York; and confirmed by Elder Solomon Humphry. [1] {286} [Sidenote: Return of Elders from Missouri.] The Elders during the month of September began to return from their missions to the Eastern States, and present the histories of their several stewardships in the Lord's vineyard; and while together in these seasons of joy, I inquired of the {287} Lord, and received on the 22nd and 23rd of September, the following revelation on Priesthood: _Revelation_. [2] 1. A revelation of Jesus Christ unto his servant Joseph Smith, Jun., and six elders, as they united their hearts and lifted their voices on high. {288} 2. Yea, the word of the Lord concerning his church, established in the last days for the restoration of his people, as he has spoken by the mouth of his prophets, and for the gathering of his saints to stand upon Mount Zion, which shall be the city of New Jerusalem. 3. Which city shall be built, beginning at the temple lot, which is appointed by the finger of the Lord, in the western boundaries of the State of Missouri, and dedicated by the hand of Joseph Smith, Jun., and others with whom the Lord was well pleased. 4. Verily this is the word of the Lord, that the city New Jerusalem shall be built by the gathering of the saints, beginning at this place, even the place of the temple, which temple shall be reared in this generation. 5. For verily this generation shall not all pass away until an house shall be built unto the Lord, and a cloud shall rest upon it, which cloud shall be even the glory of the Lord, which shall fill the house. 6. And the sons of Moses, according to the Holy Priesthood which he received under the hand of his father-in-law, Jethro; 7. And Jethro received it under the hand of Caleb; 8. And Caleb received it under the hand of Elihu; 9. And Elihu under the hand of Jeremy; 10. And Jeremy under the hand of Gad; 11. And Gad under the hand of Esaias; 12. And Esaias received it under the hand of God. 13. Esaias also lived in the days of Abraham and was blessed of him-- 14. Which Abraham received the priesthood from Melchizedek, who received it through the lineage of his fathers, even till Noah; 15. And from Noah till Enoch, through the lineage of their fathers: 16. And from Enoch to Abel, who was slain by the conspiracy of his brother, who received the priesthood by the commandments of God, by the hand of his father Adam, who was the first man-- 17. Which priesthood continueth in the church of God in all generations, and is without beginning of days or end of years. 18. And the Lord confirmed a priesthood also upon Aaron and his seed, throughout all their generations, which priesthood also continueth and abideth forever with the priesthood which is after the holiest order of God. 19. And this greater priesthood administereth the gospel and holdeth the key of the mysteries of the kingdom, even the key of the knowledge of God. 20. Therefore, in the ordinances thereof, the power of godliness is manifest. 21. And without the ordinances thereof, and the authority of the priesthood, the power of godliness is not manifest unto men in the flesh; {289} 22. For without this no man can see the face of God, even the Father, and live. 23. Now this Moses plainly taught to the children of Israel in the wilderness, and sought diligently to sanctify his people that they might behold the face of God; 24. But they hardened their hearts and could not endure his presence; therefore, the Lord in his wrath, for his anger was kindled against them, swore that they should not enter into his rest while in the wilderness, which rest is the fulness of his glory. 25. Therefore, he took Moses out of their midst, and the Holy Priesthood also; 26. And the lesser priesthood continued, which priesthood holdeth the key of the ministering of angels and the preparatory gospel; 27. Which gospel is the gospel of repentance and of baptism, and the remission of sins, and the law of carnal commandments, which the Lord in his wrath caused to continue with the house of Aaron among the children of Israel until John, whom God raised up, being filled with the Holy Ghost from his mother's womb. 28. For he was baptized while he was yet in his childhood, and was ordained by the angel of God at the time he was eight days old unto this power, to overthrow the kingdom of the Jews, and to make straight the way of the Lord before the face of his people, to prepare them for the coming of the Lord in whose hand is given all power. 29. And again, the offices of elder and bishop are necessary appendages belonging unto the high priesthood. 30. And again, the offices of teacher and deacon are necessary appendages belonging to the lesser priesthood, which priesthood was confirmed upon Aaron and his sons. 31. Therefore, as I said concerning the sons of Moses--for the sons of Moses and also the sons of Aaron shall offer an acceptable offering and sacrifice in the house of the Lord, which house shall be built unto the Lord in this generation, upon the consecrated spot as I have appointed-- 32. And the sons of Moses and of Aaron shall be filled with the glory of the Lord, upon Mount Zion in the Lord's house, whose sons are ye; and also many whom I have called and sent forth to build up my church. 33. For whoso is faithful unto the obtaining these two priesthoods of which I have spoken, and the magnifying their calling, are sanctified by the Spirit unto the renewing of their bodies. 34. They become the sons of Moses and of Aaron and the seed of Abraham, and the church and kingdom, and the elect of God. 35. And also all they who receive this priesthood receive me, saith the Lord; {290} 36. For he that receiveth my servants receiveth me; 37. And he that receiveth me receiveth my Father; 38. And he that receiveth my Father receiveth my Father's kingdom; therefore all that my Father hath shall be given unto him. 39. And this is according to the oath and covenant which belongeth to the priesthood. 40. Therefore, all those who receive the priesthood, receive this oath and covenant of my Father, which he cannot break, neither can it be moved. 41. But whoso breaketh this covenant after he hath received it, and altogether turneth therefrom, shall not have forgiveness of sins in this world nor in the world to come. 42. And wo unto all those who come not unto this priesthood which ye have received, which I now confirm upon you who are present this day, by mine own voice out of the heavens; and even I have given the heavenly hosts and mine angels charge concerning you. 43. And I now give unto you a commandment to beware concerning yourselves, to give diligent heed to the words of eternal life. 44. For you shall live by every word that proceedeth forth from the mouth of God. 45. For the word of the Lord is truth, and whatsoever is truth is light, and whatsoever is light is Spirit, even the Spirit of Jesus Christ. 46. And the Spirit giveth light to every man that cometh into the world; and the Spirit enlighteneth every man through the world, that hearkeneth to the voice of the Spirit. 47. And every one that hearkeneth to the voice of the Spirit cometh unto God, even the Father. 48. And the Father teacheth him of the covenant which he has renewed and confirmed upon you, which is confirmed upon you for your sakes, and not for your sakes only, but for the sake of the whole world. 49. And the whole world lieth in sin, and groaneth under darkness and under the bondage of sin. 50. And by this you may know they are under the bondage of sin, because they come not unto me. 51. For whoso cometh not unto me is under the bondage of sin. 52. And whoso receiveth not my voice is not acquainted with my voice, and is not of me. 53. And by this you may know the righteous from the wicked, and that the whole world groaneth under sin and darkness even now. 54. And your minds in times past have been darkened because of unbelief, and because you have treated lightly the things you have received-- {291} 55. Which vanity and unbelief have brought the whole church under condemnation. 56. And this condemnation resteth upon the children of Zion, even all. 57. And they shall remain under this condemnation until they repent and remember the new covenant, even the Book of Mormon and the former commandments which I have given them, not only to say, but to do according to that which I have written-- 58. That they may bring forth fruit meet for their Father's kingdom; otherwise there remaineth a scourge and judgment to be poured out upon the children of Zion. 59. For shall the children of the kingdom pollute my holy land? Verily, I say unto you, Nay. 60. Verily, verily, I say unto you who now hear my words, which are my voice, blessed are ye inasmuch as you receive these things; 61. For I will forgive you of your sins with this commandment--that you remain steadfast in your minds in solemnity and the spirit of prayer, in bearing testimony to all the world of those things which are communicated unto you. 62. Therefore, go ye into all the world; and unto whatsoever place ye cannot go ye shall send, that the testimony may go from you into all the world unto every creature. 63. And as I said unto mine apostles, even so I say unto you, for you are mine apostles, even God's high priests; ye are they whom my Father hath given me; ye are my friends; 64. Therefore, as I said unto mine apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost. 65. And these signs shall follow them that believe-- 66. In my name they shall do many wonderful works; 67. In my name they shall cast out devils; 68. In my name they shall heal the sick; 69. In my name they shall open the eyes of the blind and unstop the ears of the deaf; 70. And the tongue of the dumb shall speak; 71. And if any man shall administer poison unto them it shall not hurt them; 72. And the poison of a serpent shall not have power to harm them. 73. But a commandment I give unto them, that they shall not boast themselves of these things, neither speak them before the world; for these things are given unto you for your profit and for salvation. 74. Verily, verily I say unto you, they who believe not on your words and are not baptized in water in my name, for the remission of {292} their sins, that they may receive the Holy Ghost, shall be damned, I and shall not come into my Father's kingdom where my Father and I am. 75. And this revelation unto you, and commandment, is in force from this very hour upon all the world, and the gospel is unto all who have not received it. 76. But, verily I say unto all those to whom the kingdom has been given--from you it must be preached unto them, that they shall repent of their former evil works; for they are to be upbraided for their evil hearts of unbelief, and your brethren in Zion for their rebellion against you at the time I sent you. 77. And again I say unto you, my friends, for from henceforth I shall call you friends, it is expedient that I give unto you this commandment, that ye become even as my friends in days when I was with them, traveling to preach the gospel in my power; 78. For I suffered them not to have purse or scrip, neither two coats. 79. Behold, I send you out to prove the world, and the laborer is worthy of his hire. 80. And any man that shall go and preach this gospel of the kingdom and fail not to continue faithful in all things, shall not be weary in mind, neither darkened, neither in body, limb, nor joint; and a hair of his head shall not fall to the ground unnoticed. And they shall not go hungry, neither athirst. 81. Therefore, take ye no thought for the morrow, for what ye shall eat or what ye shall drink, or wherewithal ye shall be clothed. 82. For, consider the lilies of the field, how they grow, they toil not, neither do they spin; and the kingdoms of the world, in all their glory are not arrayed like one of these. 83. For your Father, who is in heaven, knoweth that you have need of all these things. 84. Therefore, let the morrow take thought for the things of itself. 85. Neither take ye thought beforehand what ye shall say; but treasure up in your minds continually the words of life, and it shall be given you in the very hour that portion that shall be meted unto every man. 86. Therefore, let no man among you, for this commandment is unto all the faithful who are called of God in the church unto the ministry, from this hour take purse or scrip, that goeth forth to proclaim this gospel of the kingdom. 87. Behold, I send you out to reprove the world of all their unrighteous deeds, and to teach them of a judgment which is to come. 88. And whoso receiveth you, there I will be also, for I will go before your face. I will be on your right hand and on your left, and my {293} Spirit shall be in your hearts, and mine angels round about you, to bear you up. 89. Whoso receiveth you receiveth me; and the same will feed you, and clothe you, and give you money. 90. And he who feeds you, or clothes you, or gives you money, shall in nowise lose his reward. 91. And he that doeth not these things is not my disciple; by this you may know my disciples. 92. He that receiveth you not, go away from him alone by yourselves, and cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again unto that man. 93. And in whatsoever village or city ye enter, do likewise. 94. Nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me. 95. Wo, I say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me; 96. For I, the Almighty, have laid my hands upon the nations, to scourge them for their wickedness. 97. And plagues shall go forth, and they shall not be taken from the earth until I have completed my work, which shall be cut short in righteousness-- 98. Until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the Lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying: 99. The Lord hath brought again Zion; The Lord hath redeemed his people, Israel, According to the election of grace, which was brought to pass by the faith And covenant of their fathers. 100. The Lord hath redeemed his people; And Satan is bound and time is no longer. The Lord hath gathered all things in one. The Lord hath brought down Zion from above. The Lord hath brought up Zion from beneath. 101. The earth hath travailed and brought forth her strength; And truth is established in her bowels; And the heavens have smiled upon her; And she is clothed with the glory of her God; For he stands in the midst of his people. 102. Glory, and honor, and power, and might, {294} Be ascribed to our God; for he is full of mercy, Justice, grace and truth, and peace, Forever and ever, Amen. 103. And again, verily, verily, I say unto you, it is expedient that every man who goes forth to proclaim mine everlasting gospel, that inasmuch as they have families, and receive money by gift, that they should send it unto them or make use of it for their benefit, as the Lord shall direct them, for thus it seemeth me good. 104. And let all those who have not families, who receive money, send it up unto the bishop in Zion, or unto the bishop in Ohio, that it may be consecrated for the bringing forth of the revelations and the printing thereof, and for establishing Zion. 105. And if any man shall give unto any of you a coat, or a suit, take the old and cast it unto the poor, and go on your way rejoicing. 106. And if any man among you be strong in the Spirit, let him take with him him that is weak, that he may be edified in all meekness, that he may become strong also. 107. Therefore, take with you those who are ordained unto the lesser priesthood, and send them before you to make appointments, and to prepare the way, and to fill appointments that you yourselves are not able to fill. 108. Behold, this is the way that mine apostles, in ancient days, built up my church unto me. 109. Therefore, let every man stand in his own office, and labor in his own calling; and let not the head say unto the feet it hath no need of the feet; for without the feet how shall the body be able to stand? 110. Also the body hath need of every member, that all may be edified together, that the system may be kept perfect. 111. And behold, the high priests should travel, and also the elders, and also the lesser priests; but the deacons and teachers should be appointed to watch over the church, to be standing ministers unto the church. 112. And the bishop, Newel K. Whitney, also should travel round about and among all the churches, searching after the poor to administer to their wants by humbling the rich and the proud. 113. He should also employ an agent to take charge and to do his secular business as he shall direct. 114. Nevertheless, let the bishop go unto the city of New York, also to the city of Albany, and also to the city of Boston, and warn the people of those cities with the sound of the gospel, with a loud voice, of the desolation and utter abolishment which await them if they do reject these things. {295} 115. For if they do reject these things the hour of their judgment is nigh, and their house shall be left unto them desolate. 116. Let him trust in me and he shall not be confounded; and a hair of his head shall not fall to the ground unnoticed. 117. And verily I say unto you, the rest of my servants, go ye forth as your circumstances shall permit, in your several callings, unto the great and notable cities and villages, reproving the world in righteousness of all their unrighteous and ungodly deeds, setting forth clearly and understandingly the desolation of abomination in the last days. 118. For, with you saith the Lord Almighty, I will rend their kingdoms; I will not only shake the earth, but the starry heavens shall tremble. 119. For I, the Lord, have put forth my hand to exert the powers of heaven; ye cannot see it now, yet a little while and ye shall see it, and know that I am, and that I will come and reign with my people. 120. I am Alpha and Omega, the beginning and the end. Amen. [Sidenote: The Prophet's Visit to Eastern Cities.] I continued the translation of the Bible and ministering to the Church, through the fall, excepting a hurried journey to Albany, New York and Boston, in company with Bishop Whitney, from which I returned on the 6th of November, immediately after the birth of my son Joseph Smith, the third. [3] [Sidenote: The Arrival of the Youngs at Kirtland.] About the 8th of November I received a visit from Elders Joseph Young, [4] Brigham Young, and Heber {296} C. Kimball [5] of Mendon, Monroe county, New York. They spent four or five days at Kirtland, during which we had many interesting moments. At one of our interviews, Brother Brigham Young [6] and John P. Greene spoke in tongues, which was {297} the first time I had heard this gift among the brethren; others also spoke, and I received the gift myself. [7] In answer to letters received from the brethren in Missouri, I wrote as follows: Kirtland, Nov. 27th, 1832. Brother William W. Phelps:--I say brother, because I feel so {298} from the heart, and although it is not long since I wrote a letter unto you, yet I feel as though you would excuse me for writing this, as I have many things which I wish to communicate. Some things which I will mention in this letter, which are lying with great weight on my mind. I am well, and my family also; God grant that you may enjoy the same, and yours, and all the brethren and sisters who remember to inquire after the commandments of the Lord, and the welfare of Zion and such a being as myself; and while I dictate this letter, I fancy to myself that you are saying or thinking something similar to these words:--"My God, great and mighty art Thou, therefore show unto Thy servant what shall become of those who are essaying to come up unto Zion, in order to keep the commandments of God, and yet receive not their inheritance by consecrations, by order of deed from the Bishop, the man that God has appointed in a legal way, agreeably to the law given to organize and regulate the Church, and all the affairs of the same." Brother William, in the love of God, having the most implicit confidence in you as a man of God, having obtained this confidence by a vision of heaven, therefore I will proceed to unfold to you some of the feelings of my heart, and to answer the question. Firstly, it is the duty of the Lord's clerk, [8] whom He has appointed, to keep a history, and a General Church Record of all things that transpire in Zion, and of all those who consecrate properties and receive inheritances legally from the Bishop; and also their manner of life, their faith, and works and also of the apostates who apostatize after receiving their inheritances. It is contrary to the will and commandment of God, that those who receive not their inheritance by consecration, agreeably to His law, which he has given, that He may tithe His people, to prepare them against the day of vengeance and burning, should have their names enrolled with the people of God; neither is their genealogy to be kept, or to be had where it may be found on any of the records or history of the Church; their names shall not be found neither the names of the fathers, nor the names of the children written in the book of the law of God, saith the Lord of hosts. Yea, thus saith the still small voice, which whispereth through and pierceth all things, and oftentimes it maketh my bones to quake while it maketh manifest, saying: and it shall come to pass, that I, the Lord God, will send one mighty and strong, holding the sceptre of power in his hand, clothed with light for a covering, whose mouth shall utter words, eternal words; {299} while his bowels shall be a fountain of truth, to set in order the house of God, and to arrange by lot the inheritances of the Saints, whose names are found, and the names of their fathers, and of their children enrolled in the book of the law of God: while that man, who was called of God, and appointed, that putteth forth his hand to steady the ark of God, shall fall by the shaft of death, like as a tree that is smitten by the vivid shaft of lightning; and all they who are not found written in the book of remembrance, shall find none inheritance in that day but they shall be cut asunder, and their portion shall be appointed them among unbelievers, where are wailing and gnashing of teeth. These things I say not of myself; therefore, as the Lord speaketh, He will also fulfil. And they who are of the High Priesthood, whose names are not found written in the book of the law, or that are found to have apostatized, or to have been cut off from the Church; as well as the lesser Priesthood, or the members, in that day, shall not find an inheritance among the Saints of the Most High; therefore it shall be done unto them as unto the children of the priest, as will be found recorded in the second chapter, and sixty-first and sixty-second verses of Ezra. [9] Now, Brother William, if what I have said is true, how careful men ought to be what they do in the last days, lest they are cut short of their expectations, and they that think they stand should fall, because they keep not the Lord's commandments; whilst you, who do the will of the Lord and keep His commandments, have need to rejoice with unspeakable joy, for such shall be exalted very high, and shall be lifted up in triumph above all the kingdoms of this world; but I must drop this subject at the beginning [of it]. Oh, Lord, when will the time come when Brother William, Thy servant, and myself, shall behold the day that we may stand together and gaze upon eternal wisdom engraven upon the heavens, while the majesty of our God holdeth up the dark curtain until we may read the round of eternity, to the fulness and satisfaction of our immortal souls? Oh, Lord, deliver us in due time from the little, narrow prison, almost as it were, total darkness of paper, pen and ink;--and a crooked, broken, scattered and imperfect language. I have obtained ten subscribers for the _Star_. Love for all the brethren. Yours in bonds. Amen. Joseph Smith, Jun. {300} On the 6th of December, 1832, I received the following revelation explaining the parable of the wheat and tares: _Revelation_. [10] 1. Verily, thus saith the Lord unto you my servants, concerning the parable of the wheat and of the tares; 2. Behold, verily I say, the field was the world, and the apostles were the sowers of the seed; 3. And after they have fallen asleep, the great persecutor of the church, the apostate, the whore, even Babylon, that maketh all nations to drink of her cup, in whose hearts the enemy, even Satan, sitteth to reign--behold he soweth the tares; wherefore, the tares choke the wheat and drive the church into the wilderness. 4. But behold, in the last days, even now while the Lord is beginning to bring forth the word, and the blade is springing up and is yet tender-- 5. Behold, verily I say unto you, the angels are crying unto the Lord day and night, who are ready and waiting to be sent forth to reap down the fields; 6. But the Lord saith unto them, pluck not up the tares while the blade is yet tender (for verily your faith is weak), lest you destroy the wheat also. 7. Therefore, let the wheat and the tares grow together until the harvest is fully ripe; then ye shall first gather out the wheat from among the tares, and after the gathering of the wheat, behold and lo, the tares are bound in bundles, and the field remaineth to be burned. 8. Therefore, thus saith the Lord unto you, with whom the priesthood hath continued through the lineage of your fathers-- 9. For ye are lawful heirs, according to the flesh, and have been hid from the world with Christ in God-- 10. Therefore, your life and the priesthood have remained, and must needs remain through you and your lineage until the restoration of all things spoken by the mouths of all the holy prophets since the world began. 11. Therefore, blessed are ye if ye continue in my goodness, a light unto the Gentiles, and through this priesthood, a savior unto my people Israel. The Lord hath said it. Amen. Footnotes 1. George Albert Smith was born at Potsdam, St. Lawrence county, New York, on the 26th of June, 1817. He was the son of John Smith, the sixth son of Asael and Mary Smith. John Smith was therefore a brother of the Prophet's father, and George Albert and the Prophet were cousins. In the fall of 1828, Asael Smith, grandfather of the subject of this note, received a letter from Joseph Smith, Sen., informing him of some of the visions the youthful Prophet had received. Soon after this a letter from the young Prophet himself was received by John Smith, and read in the hearing of George Albert. The letter declared that the judgments of God would overtake the wicked of this generation unless they repented. The letter made a deep impression upon George Albert; while his father remarked that "Joseph wrote like a prophet." In August, 1830, Joseph Smith, Sen., visited his brother John, bringing with him the Book of Mormon, a copy of which he left at the former's residence. During the temporary absence of his uncle, who was visiting other branches of the family, George Albert championed the Book of Mormon, and answered objections urged against it by the neighbors who came in to examine it. Meantime he formulated some objections of his own, which his Uncle Joseph on his return answered to his complete satisfaction; and he never afterwards ceased to advocate the divine authenticity of the Book of Mormon. Notwithstanding this conviction, however, he was not baptized until some two years had elapsed as will be seen by reference to the date of his baptism in the text of the Prophet's narrative. At this point I think it proper that a letter written by Asael Smith, grandfather of the Prophet Joseph Smith Jun., should be introduced. A copy of the letter was obtained by George A. Smith, the subject of the foregoing biographical note, while on a visit to Topsfield, in 1872. The original was in the hands of a son of Mr. Jacob Town, then the town clerk of Topsfield, and who, while unwilling to part with the original, because written to and received by his father, permitted President George A. Smith to copy it. On the outside of the letter, besides the superscription, "Mr. Jacob Town, Topsfield Commonwealth of Massachusetts," is this: "Rec'd Feb. 14, 1796, from Asael Smith." From which it appears, when compared with the date under which it was written, the letter was one month on the journey from Tunbridge, Vt., to Topsfield, a distance of 150 miles, and was probably carried by private conveyance. The letter is produced here for two reasons: first for its own intrinsic interest as a literary relic of one of the Prophet's ancestors, and of the American Revolutionary period; second, as showing the character of the stock from which the Prophet Joseph descended. This letter exhibits in Asael Smith a noble independence of character, united with a childlike humility before God, together with unbounded faith and trust in the wisdom of Providence and of His over-ruling hand in the affairs of nations. Loyalty to his country and faith in the stability of the government under the over-ruling providences of God are equally conspicuous. The letter will go far towards refuting the slanders which untruthful writers have been pleased to circulate concerning the character of that race from which the Prophet descended. Asael Smith's Letter to Mr. Jacob Town. "Tunbridge. Jan. 14th, 1796. "Respected Sir:--Having a favorable opportunity, altho' on very short notice, I with joy and gratitude, embrace it, returning herewith my most hearty thanks for your respect shown in your favor of the 30th of November, by Mr. Willis, which I view as a singular specimen of friendship, which has very little been practiced by any of my friends in Topsfield, altho' often requested. "My family are all, through the goodness of the Divine Benediction, in a tolerable good state of health, and desire to be remembered to you and to all inquiring friends. "I have set me up a new house since Mr. Willis was here and expect to remove into it next spring, and begin again on an entire new farm, and my son Joseph will live on the old farm (if this that has been but four years occupied can be called old), and carry it on at the halves, which half I hope will nearly furnish my family with food, whilst I with my four youngest sons shall endeavor to bring to another farm, etc. "As to news, I have nothing as I know of, worth noticing, except that grain has taken a sudden rise amongst us about one-third. "As to the Jacobin party, they are not very numerous here, or if they are they are pretty still; there are some in this state, viz., in Bennington, who like other children crying for a rattle, have blared out against their rulers, in hopes to wrest from them, if possible, what they esteem the plaything of power and trust. But they have been pretty well whipped and have become tolerably quiet again, and I am in hopes if they live to to arrive to the years of discretion, when the empire of reason shall take place, that they will then become good members of society, notwithstanding their noisy, nucious behavior in their childhood, for which they were either capable of hearing or giving any reason. "For my part, I am so willing to trust the government of the world in the hands of the Supreme Ruler of universal nature, that I do not at present wish to try to wrest it out of His hands, and I have so much confidence in His abilities to teach our senators wisdom, that I do not think it worth while for me to interpose, from the little stock of knowledge that He has favored me with, in the affair, either one way or the other. He has conducted us through a glorious Revolution and has brought us into the promised land of peace and liberty, and I believe that He is about to bring all the world into the same beatitude in His own time and way; which, altho' His ways may appear never so inconsistent to our blind reason, yet may be perfectly consistent with His designs. And I believe that the stone is now cut out of the mountain without hands, spoken of by Daniel, and has smitten the image upon his feet, by which the iron, the clay, the brass, the silver and the gold, (viz.) all the monarchial and ecclesiastical tyranny will be broken to pieces and become as the chaff of the summer threshing floor, the wind shall carry them all away, that there shall be no place found for them. "Give my best regards to your parents and tell them that I have taken up with the eleventh commandment, that the negro taught to the minister, which was thus-- "The minister asked the negro how many commandments there were, his answer was 'Eleben, sir.' 'Aye,' replied the other, 'what is the eleventh? That is one I never heard of.' 'The eleventh commandment, sir, is mind your own business.' "So I choose to do and give myself but little concern about what passes in the political world. "Give my best regards to Dr. Meriam, Mr. Willis, Joseph Dorman and Mr. Cree, and tell Mr. Cree I thank him for his respects and hope he will accept of mine. Write to me as often and as large as you can and oblige your sincere friend and well-wisher. (Signed) Asael Smith "Mr. Jacob Town, Jun." The following appears on the back of the first page of the letter, being evidently of the nature of a postscript-- "Give my hearty thanks to Mr. Charles Rogers for his respects shown in writing me a few lines, and tell him that I should a wrote to him now, had I had time, but now waive it for the present, as I have considerable part of what I intended to a writ to you. "If I should live and do well, I expect to come to Topsfield myself next winter, which, if I do, I shall come and pay you a visit. Farewell. "Tell Mr. Joseph Cree that if he will come here and set up his trade, I will warrant him as much work as he can do, and good pay." On the margin of the second page of the letter appears the following-- "I expect my son Joseph will be married in a few days." 2. Doctrine and Covenants, sec. 84. 3. Three children had previously been born to Joseph and Emma: a son, on June 15, 1828, who died the same hour; and a son and daughter, on April 30, 1831, who lived three hours. These latter children were born the same day as the Murdock twins, whose adoption into Joseph's family at the age of nine days, is mentioned on page 260. 4. Joseph Young, mentioned above, was named for his grandfather Joseph Young, a physician and surgeon in the British-American army during the French and Indian war. John Young, the father of Joseph Young, subject of this note, was a native of Hopkinton, Middlesex county, Massachusetts. He married Nabby Howe, who bore to him eleven children, of whom Joseph was the seventh child and second son. Joseph was born on the 7th of April, 1797, in Hopkinton, Middlesex county, Massachusetts. In early life he became attached to religion, and was very moral and devout. In his youth he assisted his father in agricultural pursuits. He was a Methodist preacher for a number of years, and labored in the United States and Canada. On April 6th, 1832, he was baptized into the Church of Jesus Christ of Latter-day Saints, by Elder Daniel Bowen, in Columbia, Pennsylvania; and was ordained an Elder a few days afterwards under the hands of Ezra Landon. After preaching in the state of New York for several months, he took a mission to Canada, in the summer of 1832, in company with his brother Phinehas, Eleazer Miller and others. They organized two small branches, and returned to Mendon in about four months. He then went to Kirtland with Heber C. Kimball and his brother Brigham, as related in the text. 5. Heber Chase Kimball was born June 14, 1801, in Sheldon, Franklin county, Vermont. His parents were American born, though of Scotch extraction, the ancient name of the family being, it is believed, Campbell. His opportunities for acquiring an education even of the common school order were extremely limited. At the age of nineteen he was apprenticed to his elder brother, Charles, to learn the potter's trade. He served some two years as an apprentice and then worked for his brother as a journeyman potter. While yet in the employ of his brother they together moved to Mendon, Monroe county, where the latter established a pottery. While living here Heber married Vilate Murray, of Victor, a town near Mendon, but in the adjoining county of Ontario. Soon after his marriage he joined the Baptist church. Three weeks later, and some time in the winter of 1831, a number of the Elders of the Church of Jesus Christ of Latter-day Saints began preaching in the town of Victor, and Heber C. Kimball and a number of the Youngs attended their meetings. Then followed the visit to the branch of the Church in Columbia, Pennsylvania, mentioned in the biographical note of Brigham Young. After his return from Columbia he was baptized by Alpheus Gifford, on the 15th of April, 1832. During the summer of 1832 Heber C. Kimball was ordained an Elder and with the Youngs labored part of his time in the ministry, and succeeded in raising up several small branches of the Church. In September he made the journey to Kirtland, spoken of by the Prophet in his narrative. 6. Brigham Young was born in Whitingham, Windham county, Vermont, June 1, 1801. He was the ninth child and fourth son of John and Nabby Howe Young. He was early taught by his parents to live a strictly moral life, it was not until he was in his twenty-second year that he gave serious thought to religion. He soon afterwards joined the Methodist church. On the 8th of October he married Miriam Works, daughter of Asa and Jerusha Works, and for a number of years followed the trade of carpenter and joiner, painter and glazier. In the spring of 1829 he made his home at Mendon, a small town some fifteen miles south and east of Rochester, in Monroe county, where his father also resided. A year later he saw for the first time the Book of Mormon, a copy that was left at the house of his brother, Phinehas H. Young, by Samuel H. Smith, brother of the Prophet. In the fall of 1831 Elders Alpheus Gifford, Elial Strong and others appeared in the vicinity of Mendon, preaching the restored Gospel, as revealed through Joseph Smith the Prophet, and Brigham believed their testimony. In company with his brother, Phinehas, and Heber C. Kimball he visited a branch of the Church in Columbia, Bradford county, Pennsylvania. The three brethren remained with the branch of the Church about a week, during which time their faith was much strengthened in the mission of the modern Prophet. On returning to Mendon, Brigham Young in company with John P. Greene started for Canada to find Joseph Young, an elder brother of Brigham's, then a preacher in the Methodist church. On meeting his brother Brigham related what he had learned of the new dispensation and Joseph rejoiced at hearing the glad tidings. Together they returned to Mendon, where they arrived in March, 1832; and on the 14th of April following, Brigham was baptized by Eleazer Miller, and confirmed a member of the Church at the water's edge. Almost immediately afterwards Miller ordained him an Elder in the Church. During the summer of 1832 he preached in Mendon and vicinity and assisted in raising up several branches of the Church. On the 8th of September his wife died of consumption, leaving him with two small children, both girls. After the death of his wife he made his home with Heber C. Kimball, the latter's wife taking in charge his motherless babes. In the same month of September, in company with Heber C. Kimball and his brother Joseph, he went to Kirtland on his visit to the Prophet, as related in the text. 7. The above incident is thus related by President Brigham Young in his own history:--In September, 1832, Brother Heber C. Kimball took his horse and wagon, Brother Joseph Young and myself accompanying him, and started for Kirtland to see the Prophet Joseph. We visited many friends on the way, and some branches of the Church. We exhorted them and prayed with them, and I spoke in tongues. Some pronounced it genuine and from the Lord, and others pronounced it of the devil. We proceeded to Kirtland and stopped at John P. Greene's, who had just arrived there with his family. We rested a few minutes, took some refreshments and started to see the Prophet. We went to his father's house and learned that he was in the woods chopping. We immediately repaired to the woods, where we found the Prophet, and two or three of his brothers, chopping and hauling wood. Here my joy was full at the privilege of shaking the hand of the Prophet of God, and receiving the sure testimony, by the spirit of prophecy, that he was all that any man could believe him to be as a true prophet. He was happy to see us and bid us welcome. We soon returned to his house, he accompanying us. In the evening, a few of the brethren came in, and we conversed upon the things of the kingdom. He called upon me to pray; in my prayer I spoke in tongues. As soon as we arose from our knees, the brethren flocked around him, and asked his opinion concerning the gift of tongues that was upon me. He told them it was the pure Adamic language. Some said to him they expected he would condemn the gift Brother Brigham had, but he said, "No, it is of God."--_Millennial Star_, vol. 25, p. 439. The gift of tongues here spoken of was first exercised in one of the Pennsylvania branches; next at Mendon, where the Youngs and Kimballs resided; then in the branches between Mendon and Kirtland; then in Kirtland under the circumstances above related, and shortly afterwards it was a gift quite generally exercised by the Saints in Ohio. "And it came to pass," writes John Whitmer in his history of the Church (chap. 10), "that in the fall of 1832, the disciples in Ohio received the gift of tongues, and in June, 1833, we received the gift of tongues in Zion." 8. The part of the above letter, beginning with the words, "It is the duty of the Lord's clerk," etc., and ending with the words, "As will be found recorded in the second chapter and sixty-first and sixty-second verses of Ezra," was accepted afterwards as the word of the Lord, that is, as a revelation upon the matters treated therein, and appears in the Doctrine and Covenants as section 85. 9. "And the children of the priests: the children of Habaiah, the children of Koz, the children of Barzillai; which took a wife of the daughters of Barzillai the Gileadite, and was called after their name: these sought their register among those that were reckoned by genealogy, but they were not found, therefore were they, as polluted, put from the priesthood."--Ezra 2:61, 62. 10. Doctrine and Covenants, sec. 86. {301} Chapter XXII. The Prophecy on the War of the Rebellion--The Olive Leaf--Communication to Mr. Seaton--Warning to Zion. [Sidenote: State of the World at the Close of 1832.] Appearances of troubles among the nations became more visible this season than they had previously been since the Church began her journey out of the wilderness. The ravages of the cholera were frightful in almost all the large cities on the globe. The plague broke out in India, while the United States, amid all her pomp and greatness, was threatened with immediate dissolution. The people of South Carolina, in convention assembled (in November), passed ordinances, declaring their state a free and independent nation; and appointed Thursday, the 31st day of January, 1833, as a day of humiliation and prayer, to implore Almighty God to vouchsafe His blessings, and restore liberty and happiness within their borders. President Jackson issued his proclamation against this rebellion, called out a force sufficient to quell it, and implored the blessings of God to assist the nation to extricate itself from the horrors of the approaching and solemn crisis. On Christmas day [1832], I received the following revelation and prophecy on war. Revelation and Prophecy. [1] 1. Verily, thus saith the Lord concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls; 2. And the time will come that war will be poured out upon all nations, beginning at this place. 3. For behold, the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon {302} other nations, in order to defend themselves against other nations; and then war shall be poured out upon all nations. 4. And it shall come to pass, after many days, slaves shall rise up against their masters, who shall be marshaled and discipled for war. 5. And it shall come to pass also that the remnants who are left of the land will marshal themselves, and shall become exceedingly angry, and shall vex the Gentiles with a sore vexation. 6. And thus, with the sword and by bloodshed the inhabitants of the earth shall mourn; and with famine, and plague, and earthquake, and the thunder of heaven, and the fierce and vivid lightning also, shall the inhabitants of the earth be made to feel the wrath, and indignation, and chastening hand of an Almighty God, until the consumption decreed hath made a full end of all nations; 7. That the cry of the saints, and the blood of the saints, shall cease to come up into the ears of the Lord of Sabaoth, from the earth, to be avenged of their enemies. 8. Wherefore, stand ye in holy places, and be not moved, until the day of the Lord come; for behold, it cometh quickly, saith the Lord. Amen. Two days after the preceding prophecy, on the 27th of December, I received the following: _Revelation_. [2] 1. Verily, thus saith the Lord unto you who have assembled yourselves together to receive his will concerning you: 2. Behold, this is pleasing unto your Lord, and the angels rejoice over you; the alms of your prayer have come up into the ears of the Lord of Sabaoth, and are recorded in the book of the names of the sanctified, even them of the celestial world. 3. Wherefore, I now send upon you another Comforter, even upon you my friends, that it may abide in your hearts, even the Holy Spirit of promise; which other Comforter is the same that I promised unto my disciples, as is recorded in the testimony of John. 4. This Comforter is the promise which I give unto you of eternal life, even the glory of the celestial kingdom; 5. Which glory is that of the church of the Firstborn, even of God, the holiest of all, through Jesus Christ his Son-- 6. He that ascended up on high, as also he descended below all {303} things, in that he comprehended all things, that he might be in all and through all things, the light of truth; 7. Which truth shineth. This is the light of Christ. As also he is in the sun, and the light of the sun, and the power thereof by which it was made. 8. As also he is in the moon, and is the light of the moon, and the power thereof by which it was made; 9. As also the light of the stars, and the power thereof by which they were made; 10. And the earth also, and the power thereof, even the earth upon which you stand. 11. And the light which shineth, which giveth you light, is through him who enlighteneth your eyes, which is the same light that quickeneth your understandings; 12. Which light proceedeth forth from the presence of God to fill the immensity of space-- 13. The light which is in all things, which giveth life to all things, which is the law by which all things are governed, even the power of God who sitteth upon his throne, who is in the bosom of eternity, who is in the midst of all things. 14. Now, verily I say unto you, that through the redemption which is made for you is brought to pass the resurrection from the dead. 15. And the spirit and the body are the soul of man. 16. And the resurrection from the dead is the redemption of the soul. 17. And the redemption of the soul is through him that quickeneth all things, in whose bosom it is decreed that the poor and the meek of the earth shall inherit it. 18. Therefore, it must needs be sanctified from all unrighteousness, that it may be prepared for the celestial glory; 19. For after it hath filled the measure of its creation, it shall be crowned with glory, even with the presence of God the Father; 20. That bodies who are of the celestial kingdom may possess it forever and ever; for, for this intent was it made and created, and for this intent are they sanctified. 21. And they who are not sanctified through the law which I have given unto you, even the law of Christ, must inherit another kingdom, even that of a terrestrial kingdom, or that of a telestial kingdom. 22. For he who is not able to abide the law of a celestial kingdom cannot abide a celestial glory. 23. And he who cannot abide the law of a terrestrial kingdom cannot abide a terrestrial glory. 24. And he who cannot abide the law of a telestial kingdom cannot abide a telestial glory; therefore he is not meet for a kingdom of glory. {304} Therefore he must abide a kingdom which is not a kingdom of glory. 25. And again, verily I say unto you, the earth abideth the law of a celestial kingdom, for it filleth the measure of its creation, and transgresseth not the law. 26. Wherefore, it shall be sanctified; yea, notwithstanding it shall die, it shall be quickened again, and shall abide the power by which it is quickened, and the righteous shall inherit it. 27. For notwithstanding they die, they also shall rise again, a spiritual body. 28. They who are of a celestial spirit shall receive the same body which was a natural body; even ye shall receive your bodies, and your glory shall be that glory by which your bodies are quickened. 29. Ye who are quickened by a portion of the celestial glory shall then receive of the same, even a fulness. 30. And they who are quickened by a portion of the terrestrial glory shall then receive of the same, even a fulness. 31. And also they who are quickened by a portion of the telestial glory shall then receive of the same, even a fulness. 32. And they who remain shall also be quickened; nevertheless, they shall return again to their own place, to enjoy that which they are willing to receive, because they were not willing to enjoy that which they might have received. 33. For what doth it profit a man if a gift is bestowed upon him, and he receive not the gift? Behold, he rejoices not in that which is given unto him, neither rejoices in him who is the giver of the gift. 34. And again, verily I say unto you, that which is governed by law is also preserved law and perfected and sanctified by the same. 35. That which breaketh a law, and abideth not by law, but seeketh to become a law unto itself, and willeth to abide in sin, and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore, they must remain filthy still. 36. All kingdoms have a law given; 37. And there are many kingdoms; for there is no space in the which there is no kingdom; and there is no kingdom in which there is no space, either a greater or a lesser kingdom. 38. And unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. 39. All beings who abide not in those conditions are not justified. 40. For intelligence cleaveth unto intelligence; wisdom receiveth wisdom; truth embraceth truth; virtue loveth virtue; light cleaveth unto light; mercy hath compassion on mercy and claimeth her own; justice continueth its course and claimeth its own; judgment goeth {305} before the face of him who sitteth upon the throne and governeth and executeth all things. 41. He comprehendeth all things, and all things are before him, and all things are round about him; and he is above all things, and in all things, and is through all things, and is round about all things; and all things are by him, and of him, even God, forever and ever. 42. And again, verily I say unto you, he hath given a law unto all things, by which they move in their times and their seasons; 43. And their courses are fixed, even the courses of the heavens and the earth, which comprehend the earth and all the planets. 44. And they give light to each other in their times and in their seasons, in their minutes, in their hours, in their days, in their weeks, in their months, in their years--all these are one year with God, but not with man. 45. The earth rolls upon her wings, and the sun giveth his light by day, and the moon giveth her light by night, and the stars also give their light, as they roll upon their wings in their glory, in the midst of the power of God. 46. Unto what shall I liken these kingdoms, that ye may understand? 47. Behold, all these are kingdoms, and any man who hath seen any or the least of these hath seen God moving in his majesty and power. 48. I say unto you, he hath seen him; nevertheless, he who came unto his own was not comprehended. 49. The light shineth in darkness, and the darkness comprehendeth it not; nevertheless, the day shall come when you shall comprehend even God, being quickened in him and by him. 50. Then shall ye know that ye have seen me, that I am, and that I am the true light that is in you, and that you are in me; otherwise ye could not abound. 51. Behold, I will liken these kingdoms unto a man having a field, and he sent forth his servants into the field to dig in the field. 52. And he said unto the first: Go ye and labor in the field, and in the first hour I will come unto you, and ye shall behold the joy of my countenance. 53. And he said unto the second: Go ye also into the field, and in the second hour I will visit you with the joy of my countenance. 54. And also unto the third, saying: I will visit you; 55. And unto the fourth, and so on unto the twelfth. 56. And the lord of the field went unto the first in the first hour, and tarried with him all that hour, and he was made glad with the light of the countenance of his lord. 57. And then he withdrew from the first that he might visit the second also, and the third, and the fourth, and so on unto the twelfth. {306} 58. And thus they all received the light of the countenance of their lord, every man in his hour, and in his time, and in his season-- 59. Beginning at the first, and so on unto the last, and from the last unto the first, and from the first unto the last; 60. Every man in his own order, until his hour was finished, even according as his lord had commanded him, that his lord might be glorified in him, and he in his lord, that they all might be glorified. 61. Therefore, unto this parable I will liken all these kingdoms, and the inhabitants thereof--every kingdom in its hour, and in its time, and in its season, even according to the decree which God hath made. 62. And again, verily I say unto you, my friends, I leave these sayings with you to ponder in your hearts, with this commandment which I give unto you, that ye shall call upon me while I am near; 63. Draw near unto me and I will draw near unto you; seek me diligently and ye shall find me; ask, and ye shall receive; knock and it shall be opened unto you. 64. Whatsoever ye ask the Father in my name it shall be given unto you, that is expedient for you; 65. And if ye ask anything that is not expedient for you, it shall turn unto your condemnation. 66. Behold, that which you hear is as the voice of one crying in the wilderness--in the wilderness, because you cannot see him--my voice, because my voice is Spirit; my Spirit is truth; truth abideth and hath no end; and if it be in you it shall abound. 67. And if your eye be single to my glory, your whole bodies shall be filled with light, and there shall be no darkness in you; and that body which is filled with light comprehendeth all things. 68. Therefore, sanctify yourselves that your minds become single to God, and the days will come that you shall see him; for he will unveil his face unto you, and it shall be in his own time, and in his own way, and according to his own will. 69. Remember the great and last promise which I have made unto you; cast away your idle thoughts and your excess of laughter far from you. 70. Tarry ye, tarry ye in this place, and call a solemn assembly, even of those who are the first laborers in this last kingdom. 71. And let those whom they have warned in their traveling call on the Lord, and ponder the warning in their hearts which they have received, for a little season. 72. Behold, and lo, I will take care of your flocks, and will raise up elders and send unto them. 73. Behold, I will hasten my work in its time. 74. And I give unto you, who are the first laborers in this last kingdom, a commandment that you assemble yourselves together, and {307} organize yourselves, and prepare yourselves, and sanctify yourselves; yea, purify your hearts, and cleanse your hands and your feet before me, that I may make you clean; 75. That I may testify unto your Father, and your God, and my God, that you are clean from the blood of this wicked generation; that I may fulfil this promise, this great and last promise, which I have made unto you, when I will. 76. Also, I give unto you a commandment that ye shall continue in prayer and fasting from this time forth. 77. And I give unto you a commandment that you shall teach one another the doctrine of the kingdom. 78. Teach ye diligently and my grace shall attend you, that you may be instructed more perfectly in theory, in principle, in doctrine, in the law of the gospel, in all things that pertain unto the kingdom of God, that are expedient for you to understand; 79. Of things both in heaven and in the earth, and under the earth; things which have been, things which are, things which must shortly come to pass; things which are at home, things which are abroad; the wars and the perplexities of the nations, and the judgments which are on the land; and a knowledge also of countries and of kingdoms-- 80. That ye may be prepared in all things when I shall send you again to magnify the calling whereunto I have called you, and the mission with which I have commissioned you. 81. Behold, I sent you out to testify and warn the people, and it becometh every man who hath been warned to warn his neighbor. 82. Therefore, they are left without excuse, and their sins are upon their own heads. 83. He that seeketh me early shall find me, and shall not be forsaken. 84. Therefore, tarry ye, and labor diligently, that you may be perfected in your ministry to go forth among the Gentiles for the last time, as many as the mouth of the Lord shall name, to bind up the law and seal up the testimony, and to prepare the saints for the hour of judgment which is to come; 85. That their souls may escape the wrath of God, the desolation of abomination which awaits the wicked, both in this world and in the world to come. Verily, I say unto you, let those who are not the first elders continue in the vineyard until the mouth of the Lord shall call them, for their time is not yet come; their garments are not clean from the blood of this generation. 86. Abide ye in the liberty wherewith ye are made free; entangle not yourselves in sin, but let your hands be clean, until the Lord comes. 87. For not many days hence and the earth shall tremble and reel to {308} and fro as a drunken man; and the sun shall hide his face, and shall refuse to give light; and the moon shall be bathed in blood; and the stars shall become exceedingly angry, and shall cast themselves down as a fig that falleth from off a fig-tree. 88. And after your testimony cometh wrath and indignation upon the people. 89. For after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and men shall fall upon the ground, and shall not be able to stand. 90. And also cometh the testimony of the voice of thunderings, and the voice of lightnings, and the voice of tempests, and the voice of the waves of the sea heaving themselves beyond their bounds. 91. And all things shall be in commotion; and surely, men's hearts shall fail them; for fear shall come upon all people. 92. And angels shall fly through the midst of heaven, crying with a loud voice, sounding the trump of God, saying: Prepare ye, prepare ye, O inhabitants of the earth; for the judgment of our God is come: behold, and lo! the Bridegroom cometh, go ye out to meet Him. 93. And immediately there shall appear a great sign in heaven, and all people shall see it together. 94. And another angel shall sound his trump, saying, That great church, the mother of abominations, that made all nations drink of the wine of the wrath of her fornication, that persecuteth the Saints of God, that shed their blood; she who sitteth upon many waters, and upon the islands of the sea; behold, she is the tares of the earth, she is bound in bundles, her bands are made strong, no man can loose them; therefore, she is ready to be burned. And he shall sound his trump both long and loud, and all nations shall hear it. 95. And there shall be silence in heaven for the space of half an hour, and immediately after shall the curtain of heaven be unfolded, as a scroll is unfolded after it is rolled up, and the face of the Lord shall be unveiled; 96. And the Saints that are upon the earth, who are alive, shall be quickened, and be caught up to meet Him. 97. And they who have slept in their graves shall come forth; for their graves shall be opened, and they also shall be caught up to meet Him in the midst of the pillar of heaven: 98. They are Christ's, the first fruits: they who shall descend with Him first, and they who are on the earth and in their graves, who are first caught up to meet Him: and all this by the voice of the sounding of the trump of the angel of God. 99. And after this another angel shall sound, which is the second trump; and then cometh the redemption of those who are Christ's at {309} His coming; who have received their part in that prison which is prepared for them, that they might receive the gospel, and be judged according to men in the flesh. 100. And again, another trump shall sound, which is the third trump; and then come the spirits of men who are to be judged, and are found under condemnation: 101. And these are the rest of the dead, and they live not again until the thousand years are ended, neither again, until the end of the earth. 102. And another trump shall sound, which is the fourth trump, saying, There are found among those who are to remain until that great and last day, even the end, who shall remain filthy still. 103. And another trump shall sound, which is the fifth trump, which is the fifth angel who committeth the everlasting Gospel,--flying through the midst of heaven, unto all nations, kindreds, tongues, and people; 104. And this shall be the sound of his trump, saying to all people, both in heaven and in earth, and that are under the earth; for every ear shall hear it, and every knee shall bow, and every tongue shall confess, while they hear the sound of the trump, saying, Fear God, and give glory to Him who sitteth upon the throne, for ever and ever: for the hour of His judgment is come. 105. And again, another angel shall sound his trump, which is the sixth angel, saying, She is fallen who made all nations drink of the wine of the wrath of her fornication: she is fallen! is fallen! 106. And again, another angel shall sound his trump, which is the seventh angel, saying, It is finished! It is finished! The Lamb of God hath overcome and trodden the wine-press alone: even the wine-press of the fierceness of the wrath of Almighty God; 107. And then shall the angels be crowned with the glory of His might, and the Saints shall be filled with His glory, and receive their inheritance and be made equal with Him. 108. And then shall the first angel again sound his trump in the ears of all living, and reveal the secret acts of men, and the mighty works of God in the first thousand years. 109. And then shall the second angel sound his trump, and reveal the secret acts of men, and the thoughts and intents of their hearts, and the mighty works of God in the second thousand years. 110. And so on, until the seventh angel shall sound his trump: and he shall stand forth upon the land and upon the sea, and swear in the name of Him who sitteth upon the throne, that there shall be time no longer; and Satan shall be bound, that old serpent, who is called the devil, and shall not be loosed for the space of a thousand years. {310} 111. And then he shall be loosed for a little season, that he may gather together his armies: 112. And Michael, the seventh angel, even the archangel, shall gather together his armies, even the hosts of heaven. 113. And the devil shall gather together his armies, even the hosts of hell, and shall come up to battle against Michael and his armies: 114. And then cometh the battle of the great God; and the devil and his armies shall be cast away into their own place, that they shall not have power over the saints any more at all; 115. For Michael shall fight their battles, and shall overcome him who seeketh the throne of him who sitteth upon the throne, even the Lamb. 116. This is the glory of God, and the sanctified; and they shall not any more see death. 117. Therefore, verily I say unto you, my friends, call your solemn assembly, as I have commanded you. 118. And as all have not faith, seek ye diligently and teach one another words of wisdom; yea, seek ye out of the best books words of wisdom; seek learning even by study, and also by faith. 119. Organize yourselves, prepare every needful thing, and establish a house, even a house of prayer, a house of fasting, a house of faith, a house of learning, a house of glory, a house of order, a house of God; 120. That your incomings may be in the name of the Lord; that your outgoings may be in the name of the Lord; that all your salutations may be in the name of the Lord, with uplifted hands unto the Most High. 121. Therefore, cease from all your light speeches; from all laughter; from all your lustful desires; from all your pride and light-mindedness, and from all your wicked doings. 122. Appoint among yourselves a teacher, and let not all be spokesmen at once; but let one speak at a time and let all listen unto his sayings, that when all have spoken, that all may be edified of all, and that every man may have an equal privilege. 123. See that ye love one another; cease to be covetous, learn to impart one to another as the gospel requires: 124. Cease to be idle; cease to be unclean; cease to find fault one with another; cease to sleep longer than is needful; retire to thy bed early, that ye may not be weary; rise early, that your bodies and your minds may be invigorated. 125. And above all things, clothe yourselves with the bond of charity, as with a mantle, which is the bond of perfectness and peace; 126. Pray always, that ye may not faint, until I come: behold, and lo, I will come quickly, and receive you unto myself. Amen. {311} 127. And again, the order of the house prepared for the presidency of the school of the prophets, established for their instruction in all things that are expedient for them, even for all the officers of the church, or in other words, those who are called to the ministry in the church, beginning at the high priests, even down to the Deacons; 128. And this shall be the order of the house of the presidency of the school: He that is appointed to be president, or teacher, shall be found standing in his place in the house which shall be prepared for him. 129. Therefore, he shall be first in the house of God, in a place that the congregation in the house may hear his words, carefully and distinctly, not with loud speech. 130. And when he cometh into the house of God, (for he should be first in the house; behold, this is beautiful, that he may be an example), 131. Let him offer himself in prayer upon his knees before God, in token or remembrance of the everlasting covenant. 132. And when any shall come in after him, let the teacher arise, and, with uplifted hands, to heaven; yea, even directly, salute his brother or brethren with these words: 133. Art thou a brother or brethren? I salute you in the name of the Lord Jesus Christ, in token or remembrance of the everlasting covenant, in which covenant I receive you to fellowship, in a determination that is fixed, immovable, and unchangeable, to be your friend and brother through the grace of God, in the bonds of love, to walk in all the commandments of God blameless, in thanksgiving, forever and ever. Amen. 134. And he that is found unworthy of this salutation, shall not have place among you; for ye shall not suffer that mine house shall be polluted by him. 135. And he that cometh in and is faithful before me, and is a brother, or if they be brethren, they shall salute the president or teacher with uplifted hands to heaven, with this same prayer and covenant, or by saying Amen, in token of the same. 136. Behold, verily, I say unto you, this is an ensample unto you for a salutation to one another in the house of God, in the school of the prophets. 137. And ye are called to do this by prayer and thanksgiving as the Spirit shall give utterance in all your doings in the house of the Lord, in the school of the prophets, that it may become a sanctuary, a tabernacle of the Holy Spirit to your edification. 138. And ye shall not receive any among you into this school save he is clean from the blood of this generation; {312} 139. And he shall be received by the ordinance of the washing of feet, for unto this end was the ordinance of the washing of feet instituted. 140. And again, the ordinance of washing feet is to be administered by the president, or Presiding Elder of the Church. 141. It is to be commenced with prayer; and after partaking of bread and wine, he is to gird himself according to the pattern given in the thirteenth chapter of John's testimony concerning me. Amen. I wrote to N. E. Seaton, Esq., [3] editor of the--, as follows: [4] Kirtland, January 4th, 1833. _Mr. Editor_:--Sir, Considering the liberal principles upon which your interesting and valuable paper is published, myself being a subscriber, and feeling a deep interest in the cause of Zion, and in the happiness of my brethren of mankind, I cheerfully take up my pen to contribute my mite at this very interesting and important period. For some length of time I have been carefully reviewing the state of things, as it now appears, throughout our Christian land; and have looked at it with feelings of the most painful anxiety. While upon one hand I behold the manifest withdrawal of God's Holy Spirit, and the veil of stupidity which seems to be drawn over the hearts of the people; upon the other hand, I behold the judgments of God that have swept, and are still sweeping hundreds and thousands of our race (and I fear unprepared) down to the shades of death. With this solemn and alarming fact before me, I am led to exclaim, "O that my head were {313} waters, and mine eyes a fountain of tears, that I might weep day and night." I think that it is high time for a Christian world to awake out of sleep, and cry mightily to that God, day and night, whose anger we have justly incurred. Are not these things a sufficient stimulant to arouse the faculties and call forth the energies of every man, woman or child that possesses feelings of sympathy for their fellows, or that is in any degree endeared to the budding cause of our glorious Lord! I leave an intelligent community to answer this important question, with a confession, that this is what has caused me to overlook my own inability, and expose my weakness to a learned world; but, trusting in that God who has said that these things are hid from the wise and prudent and revealed unto babes, I step forth into the field to tell you what the Lord is doing, and what you must do, to enjoy the smiles of your Savior in these last days. The time has at last arrived when the God of Abraham, of Isaac, and of Jacob, has set His hand again the second time to recover the remnants of His people, which have been left from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea, and with them to bring in the fulness of the Gentiles, and establish that covenant with them, which was promised when their sins should be taken away. See Isaiah xi, Romans xi, 25, 26 and 27, and also Jeremiah xxxi, 31, 32 and 33. This covenant has never been established with the house of Israel, nor with the house of Judah, for it requires two parties to make a covenant, and those two parties must be agreed, or no covenant can be made. Christ, in the days of His flesh, proposed to make a covenant with them, but they rejected Him and His proposals, and in consequence thereof, they were broken off, and no covenant was made with them at that time. But their unbelief has not rendered the promise of God of none effect: no, for there was another day limited in David, which was the day of His power; and then His people, Israel, should be a willing people;--and He would write His law in their hearts, and print it in their thoughts; their sins and their iniquities He would remember no more. Thus after this chosen family had rejected Christ and His proposals, the heralds of salvation said to them, "Lo, we turn unto the Gentiles;" and the Gentiles received the covenant, and were grafted in from whence the chosen family were broken off: but the Gentiles have not continued in the goodness of God, but have departed from the faith that was once delivered to the Saints, and have broken the covenant in which their fathers were established (See Isaiah xxiv, 5); and have {314} become high-minded, and have not feared; therefore, but few of them will be gathered with the chosen family. Have not the pride, high-mindedness, and unbelief of the Gentiles, provoked the Holy One of Israel to withdraw His Holy Spirit from them, and send forth His judgments to scourge them for their wickedness? This is certainly the case. Christ said to His disciples (Mark xvi:17 and 18), that these signs should follow them that believe:--"In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover;" and also, in connection with this, read 1st Corinthians, 12th chapter. By the foregoing testimonies we may look at the Christian world and see the apostasy there has been from the apostolic platform; and who can look at this and not exclaim in the language of Isaiah, "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinances, and broken the everlasting covenant?" The plain fact is this, the power of God begins to fall upon the nations, and the light of the latter-day glory begins to break forth through the dark atmosphere of sectarian wickedness, and their iniquity rolls up into view, and the nations of the Gentiles are like the waves of the sea, casting up mire and dirt, or all in commotion, and they are hastily preparing to act the part allotted them, when the Lord rebukes the nations, when He shall rule them with a rod of iron, and break them in pieces like a potter's vessel. The Lord declared to His servants, some eighteen months since, that He was then withdrawing His Spirit from the earth; and we can see that such is the fact, for not only the churches are dwindling away, but there are no conversions, or but very few: and this is not all, the governments of the earth are thrown into confusion and division; and _Destruction_, to the eye of the spiritual beholder, seems to be written by the finger of an invisible hand, in large capitals, upon almost every thing we behold. And now what remains to be done, under circumstances like these? I will proceed to tell you what the Lord requires of all people, high and low, rich and poor, male and female, ministers and people, professors of religion and non-professors, in order that they may enjoy the Holy Spirit of God to a fulness, and escape the judgments of God, which are almost ready to burst upon the nations of the earth. Repent of all your sins, and be baptized in water for the remission of them, in the name of the Father, and of the Son, and of the Holy Ghost, and receive the ordinance of the laying on of the hands of him who is ordained and sealed unto this power, that ye may receive the Holy Spirit of God; and this is according to the Holy Scriptures, and the Book of Mormon; and the only way that man can enter into the celestial {315} kingdom. These are the requirements of the new covenant, or first principles of the Gospel of Christ; then "Add to your faith, virtue; and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience; and to patience, godliness; and to godliness, brotherly kindness: and to brotherly kindness, charity [or love]; for if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful, in the knowledge of our Lord Jesus Christ." The Book of Mormon is a record of the forefathers of our western tribes of Indians; having been found through the ministration of an holy angel, and translated into our own language by the gift and power of God, after having been hid up in the earth for the last fourteen hundred years, containing the word of God which was delivered unto them. By it we learn that our western tribes of Indians are descendants from that Joseph which was sold into Egypt, and that the land of America is a promised land unto them, and unto it all the tribes of Israel will come, with as many of the Gentiles as shall comply with the requisitions of the new covenant. But the tribe of Judah will return to old Jerusalem. The city of Zion spoken of by David, in the one hundred and second Psalm, will be built upon the land of America, "And the ransomed of the Lord shall return, and come to Zion with songs and everlasting joy upon their heads" (Isaiah xxxv:10); and then they will be delivered from the overflowing scourge that shall pass through the land. But Judah shall obtain deliverance at Jerusalem. See Joel ii:32; Isaiah xxvi:20 and 21; Jeremiah xxxi:12, Psalm 1:5; Ezekiel xxxiv:11, 12 and 13. These are testimonies that the Good Shepherd will put forth His own sheep, and lead them out from all nations where they have been scattered in a cloudy and dark day, to Zion, and to Jerusalem; besides many more testimonies which might be brought. And now I am prepared to say by the authority of Jesus Christ, that not many years shall pass away before the United States shall present such a scene of _bloodshed_ as has not a parallel in the history of our nation; pestilence, hail, famine, and earthquake will sweep the wicked of this generation from off the face of the land, to open and prepare the way for the return of the lost tribes of Israel from the north country. The people of the Lord, those who have complied with the requirements of the new covenant, have already commenced gathering together to Zion, which is in the state of Missouri; therefore I declare unto you the warning which the Lord has commanded to declare unto this generation, remembering that the eyes of my Maker are upon me, and that to him I am accountable for every word I say, wishing nothing worse to my fellow-men than their eternal salvation; therefore, "Fear God, and give glory to Him, for the hour of His judgment is come." Repent ye, repent ye, and embrace the everlasting {316} covenant, and flee to Zion, before the overflowing scourge overtake you, for there are those now living upon the earth whose eyes shall not be closed in death until they see all these things, which I have spoken, fulfilled. _Remember_ these things; call upon the Lord while He is near, and seek him while He may be found, is the exhortation of your unworthy servant, [Signed] Joseph Smith, Jun. Important Correspondence with the Brethren in Zion. Kirtland, January 14, 1833. _Brother William W. Phelps_: I send you the "olive leaf" which we have plucked from the Tree of Paradise, [5] the Lord's message of peace to us; for though our brethren in Zion indulge in feelings towards us, which are not according to the requirements of the new covenant, yet, we have the satisfaction of knowing that the Lord approves of us, and has accepted us, and established His name in Kirtland for the salvation of the nations; for the Lord will have a place whence His word will go forth, in these last days, in purity; for if Zion will not purify herself, so as to be approved of in all things, in His sight, He will seek another people; for His work will go on until Israel is gathered, and they who will not hear His voice, must expect to feel His wrath. Let me say unto you, seek to purify yourselves, and also all the inhabitants of Zion, lest the Lord's anger be kindled to fierceness. Repent, repent, is the voice of God to Zion; and strange as it may appear, yet it is true, mankind will persist in self-justification until all their iniquity is exposed, and their character past being redeemed, and that which is treasured up in their hearts be exposed to the gaze of mankind. I say to you (and what I say to you I say to all), hear the warning voice of God, lest Zion fall, and the Lord sware in His wrath the inhabitants of Zion shall not enter into His rest. The brethren in Kirtland pray for you unceasingly, for, knowing the terrors of the Lord, they greatly fear for you. You will see that the Lord commanded us, in Kirtland, to build a house of God, and establish a school for the Prophets, [6] this is the word of the Lord to us, and we must, yea, the Lord helping us, we will obey: as on conditions of our obedience He has promised us great things; yea, even a visit from the heavens to honor us with His own presence. We greatly fear before the Lord lest we should fail of this great honor, which our {317} Master proposes to confer on us; we are seeking for humility and great faith lest we be ashamed in His presence. Our hearts are greatly grieved at the spirit which is breathed both in your letter and that of Brother Gilbert's, the very spirit which is wasting the strength of Zion like a pestilence; and if it is not detected and driven from you, it will ripen Zion for the threatened judgments of God. Remember God sees the secret springs of human action, and knows the hearts of all living. Brother, suffer us to speak plainly, for God has respect to the feelings of His Saints, and He will not suffer them to be tantalized with impunity. Tell Brother Gilbert that low insinuations God hates; but He rejoices in an honest heart, and knows better who is guilty than he does. We send him this warning voice, and let him fear greatly for himself, lest a worse thing overtake him; all we can say by way of conclusion is, if the fountain of our tears be not dried up, we will still weep for Zion. This from your brother who trembles for Zion, and for the wrath of heaven, which awaits her if she repent not. [Signed] Joseph Smith, Jun. P. S.--I am not in the habit of crying peace, when there is no peace; and, knowing the threatened judgments of God, I say, Wo unto them who are at ease in Zion; fearfulness will speedily lay hold of the hypocrite. I did not suspect you had lost the commandments, but thought from your letters you had neglected to read them, otherwise you would not have written as you did. It is in vain to try to hide a bad spirit from the eyes of them who are spiritual, for it will show itself in speaking and in writing, as well as in all our other conduct. It is also needless to make great pretensions when the heart is not right; the Lord will expose it to the view of His faithful Saints. We wish you to render the _Star_ as interesting as possible, by setting forth the rise, progress, and faith of the Church, as well as the doctrine; for if you do not render it more interesting than at present, it will fall, and the Church suffer a great loss thereby. [Signed] J. S. Jun. Kirtland Mills, [7] Geauga Co., Ohio, January 14, 1833. _From a Conference of Twelve High Priests, to the Bishop, his Council and the Inhabitants of Zion_. Orson Hyde, and Hyrum Smith being appointed by the said {318} conference to write this epistle in obedience to the commandment, given the 22nd and 23rd of September last, which says: "But verily I say unto all those to whom the kingdom has been given, from you it must be preached unto them, that they shall repent of their former evil works, for they are to be upbraided for their evil hearts of unbelief; and your brethren in Zion, for their rebellion against you at the time I sent you." [8] Brother Joseph, and certain others, have written to you on this all-important subject, but you have never been apprised of these things by the united voice of the conference of those High Priests that were present at the time this commandment was given. We therefore, Orson and Hyrum, the committee appointed by said conference to write this epistle, having received the prayers of said conference, that we might be enabled to write the mind and will of God upon this subject, now take up our pen to address you in the name of the conference, relying upon the arm of the Great Head of the Church. In the commandment above alluded to, the children of Zion were all, yea, even every one, under condemnation, and were to remain in that state until they repented and remembered the new covenant, even the Book of Mormon, and the former commandments, which the Lord had given them, not only to say, but to do them, and bring forth fruit meet for the Father's kingdom; otherwise there remaineth a scourge and a judgment to be poured out upon the children of Zion: for "shall the children of the kingdom pollute my holy land? I say unto you, Nay." [9] The answers received from those letters, which have been sent to you upon this subject, have failed to bring to us that satisfactory confession and acknowledgment, which the spirit of our Master requires. We, therefore, feeling a deep interest for Zion, and knowing the judgments of God that will come upon her except she repent, resort to these last, and most effectual means in our power, to bring her to a sense of her standing before the Most High. At the time Joseph, Sidney, and Newel left Zion, all matters of hardness and misunderstanding were settled and buried (as they supposed), and you gave them the hand of fellowship; but, afterwards, you brought up all these things again, in a censorious spirit, accusing Brother Joseph in rather an indirect way of seeking after monarchial power and authority. This came to us in Brother Corrill's letter of June 2nd. We are sensible that this is not the thing Brother Joseph is seeking after, but to magnify the high office and calling whereunto he has been called and appointed by the command of God, and the united {319} voice of this Church. It might not be amiss for you to call to mind the circumstances of the Nephites, and the children of Israel rising up against their Prophets, and accusing them of seeking after kingly power, and see what befel them, and take warning before it is too late. Brother Gilbert's letter of December 10th, has been received and read attentively, and the low, dark, and blind insinuations, which were in it, were not received by us as from the fountain of light, though his claims and pretensions to holiness were great. We are not unwilling to be chastened or rebuked for our faults, but we want to receive it in language that we can understand, as Nathan said to David, "Thou art the man." We are aware that Brother Gilbert is doing much, and has a multitude of business on hand; but let him purge out all the old leaven, and do his business in the spirit of the Lord, and then the Lord will bless him, otherwise the frown of the Lord will remain upon him. There is manifestly an uneasiness in Brother Gilbert, and a fearfulness that God will not provide for His Saints in these last days, and these fears lead him on to covetousness. This ought not so to be; but let him do just as the Lord has commanded him, and then the Lord will open His coffers, and his wants will be liberally supplied. But if this uneasy, covetous disposition be cherished by him, the Lord will bring him to poverty, shame, and disgrace. Brother Phelps' letter of December 15th, is also received and carefully read, and it betrays a lightness of spirit that ill becomes a man placed in the important and responsible station that he is placed in. If you have fat beef, and potatoes, eat them in singleness of heart, and boast not yourselves in these things. Think not, brethren, that we make a man an offender for a word; this is not the case; but we want to see a spirit in Zion, by which the Lord will build it up; that is the plain, solemn, and pure spirit of Christ. Brother Phelps requested in his last letter that Brother Joseph should come to Zion; but we say that Brother Joseph will not settle in Zion until she repent, and purify herself, and abide by the new covenant, and remember the commandments that have been given her, to do them as well as say them. You may think it strange that we manifest no cheerfulness of heart upon the reception of your letters; you may think that our minds are prejudiced so much that we can see no good that comes from you, but rest assured, brethren, that this is not the case. We have the best of feelings, and feelings of the greatest anxiety for the welfare of Zion: we feel more like weeping over Zion than we do like rejoicing over her, for we know that the judgments of God hang over her, and will fall upon her except she repent, and purify herself before the Lord, and put away from her every foul spirit. We now say to Zion, this once, in the name of the Lord, Repent! repent! {320} awake, awake, put on thy beautiful garments, before you are made to feel the chastening rod of Him whose anger is kindled against you. Let not Satan tempt you to think we want to make you bow to us, to domineer over you, for God knows this is not the case; our eyes are watered with tears, and our hearts are poured out to God in prayer for you, that He will spare you, and turn away His anger from you. There are many things in the last letters from Brothers Gilbert and Phelps that are good, and we esteem them much. The idea of having "certain ones appointed to regulate Zion, and Traveling Elders have nothing to do with this part of the matter," is something we highly approbate, and you will doubtless know before this reaches you, why William E. M'Lellin opposed you in this move. We fear there was something in Brother Gilbert, when he returned to this place from New York last fall, in relation to his brother William, that was not right: for Brother Gilbert was asked two or three times about his brother William, but gave evasive answers, and at the same time, he knew that William was in Cleveland: but the Lord has taken him. We merely mention this, that all may take warning to work in the light, for God will bring every secret thing to light. We now close our epistle by saying unto you, the Lord has commanded us to purify ourselves, to wash our hands and our feet, that He may testify to His Father and our Father, to His God and our God, that we are clean from the blood of this generation; and before we could wash our hands and our feet, we were constrained to write this letter. Therefore, with the feelings of inexpressible anxiety for your welfare, we say again, Repent, repent, or Zion must suffer, for the scourge and judgment must come upon her. Let the Bishop read this to the Elders, that they may warn the members of the scourge that is coming, except they repent. Tell them to read the Book of Mormon, and obey it; read the commandments that are printed, and obey them; yea, humble yourselves under the mighty hand of God, that peradventure He may turn away His anger from you. Tell them that they have not come up to Zion to sit down in idleness, neglecting the things of God, but they are to be diligent and faithful in obeying the new covenant. There is one clause in Brother Joseph's letter which you may not understand; that is this, "If the people of Zion did not repent, the Lord would seek another place, and another people." Zion is the place where the temple will be built, and the people gathered, but all people upon that holy land being under condemnation, the Lord will cut off, if they repent not, and bring another race upon it, that will serve Him. The Lord will seek another place to bring forth and prepare his word to go forth to the nations, and as we said before, so we say again. {321} Brother Joseph will not settle in Zion, except she repent, and serve God, and obey the new covenant. With this explanation, the conference sanctions Brother Joseph's letter. Brethren, the conference meets again this evening to hear this letter read, and if it meet their minds, we have all agreed to kneel down before the Lord, and cry unto Him with all our hearts, that this epistle, and Brother Joseph's, and the revelations also, may have their desired effect, and accomplish the thing whereunto they are sent, and that they may stimulate you to cleanse Zion, that she mourn not. Therefore when you get this, know ye that a conference of twelve High Priests have cried unto the Lord for you, and are still crying, saying, Spare thy people, O Lord, and give not thy heritage to reproach. We now feel that our garments are clean from you, and all men, when we have washed our feet and hands, according to the commandment. We have written plainly at this time, but we believe not harshly. Plainness is what the Lord requires, and we should not feel ourselves clear, unless we had done so; and if the things we have told you be not attended to, you will not long have occasion to say, or to think rather, that we may be wrong in what we have stated. Your unworthy brethren are determined to pray unto the Lord for Zion, as long as we can shed the sympathetic tear, or feel any spirit to supplicate the throne of grace in her behalf. The School of the Prophets will commence, if the Lord will, in two or three days. It is a general time of health with us. The cause of God seems to be rapidly advancing in the eastern country; the gifts are beginning to break forth so as to astonish the world, and even believers marvel at the power and goodness of God. Thanks be rendered to His holy name for what He is doing. We are your unworthy brethren in the Lord, and may the Lord help us all to do His will, that we may at last be saved in His kingdom. Orson Hyde, Hyrum Smith. N. B.--We stated that Brother Gilbert, when he was in Kirtland, knew that William was in Cleveland last fall. We wrote this upon the strength of hearsay; but William being left at St. Louis, strengthened our suppositions that such was the fact. We stated further respecting this matter, or this item, than the testimony will warrant us. With this exception the conference sanctions this letter. O. H. H. S. Footnotes 1. Doctrine and Covenants, sec. lxxxvii. 2. Doctrine and Covenants, sec. lxxxviii. This is the revelation referred to as "The Olive Leaf," plucked from the Tree of Paradise, in the Prophet's letter of January 11, 1833. See page 316. 3. This name is also spelled Sexton in the Ms. History. Mr. Seaton lived at Rochester, New York, and published a paper there, but the name of the paper cannot be ascertained. 4. The Prophet states subsequently that he wrote this communication by commandment of the Lord. The general condition of the world as noted by the Prophet at the commencement of this chapter, was doubtless the occasion of the Lord sending forth such a note of warning to the inhabitants of the earth as is here presented. It should be said, however, in addition to what is here set down, i.e. at the beginning of the chapter--that the "plague," or Asiatic cholera, which first broke out in India, spread also throughout the United States in that same year. One historian, speaking of its ravages in the United States, says: "It was on the 21st of June, 1832, that the eastern plague, known as the Asiatic cholera, made its first appearance in the United States, in the city of New York. Its rapid spread produced universal panic, though it was less fatal in the South Atlantic States than in the north and in the valley of the Mississippi. Thousands of persons of all ages and conditions died of it within a few months. The most robust constitutions in many instances became victims of its malignancy within thirty-six hours from its first attack."--History U. S., Stephens, p. 450. 5. This is the revelation beginning on p. 302, and section lxxxviii of the Doctrine and Covenants. 6. See p. 301, verses 119-136. 7. "Kirtland Mills" and "Kirtland" are identical. The name "Kirtland Mills" arose from the existence of some mills on the banks of the branch of the Chagrin river on which Kirtland is situated. 8. See p. 292, verse 76. 9. See p. 291, verses 55-59. {322} Chapter XXIII. The Enjoyment of Spiritual Blessings in the Church--The Word of Wisdom. [Sidenote: The Enjoyment of Spiritual Gifts.] This winter [1832-33] was spent in translating the Scriptures; in the School of the Prophets; and sitting in conferences. I had many glorious seasons of refreshing. The gifts which follow them that believe and obey the Gospel, as tokens that the Lord is ever the same in His dealings with the humble lovers and followers of truth, began to be poured out among us, as in ancient days;--for as we, viz.: Joseph Smith, Jun., Sidney Rigdon, Frederick G. Williams, Newel K. Whitney, Hyrum Smith, Zebedee Coltrin, [1] Joseph Smith, Sen., Samuel H. Smith, John Murdock, Lyman E. Johnson, [2] Orson Hyde, Ezra Thayer, High Priests; and Levi Hancock, [3] and William Smith, [4] Elders, were assembled in {323} conference, on the 22nd day of January, I spoke to the conference in another tongue, and was followed in the same gift by Brother Zebedee Coltrin, and he by Brother William Smith, after which the Lord poured out His Spirit in a miraculous manner, until all the Elders spake in tongues, and several members, both male and female, exercised the same gift. Great and glorious were the divine manifestations of the Holy Spirit. Praises were sung to God and the Lamb; speaking and praying, all in tongues, occupied the conference until a late hour at night, so rejoiced were we at the return of these long absent blessings. [Sidenote: Ordinance of the Washing of Feet.] On the 23rd of January, we again assembled in conference; when, after much speaking, singing, praying, and praising God, all in tongues, we proceeded to the washing of feet (according to the practice recorded in the 13th chapter of John's Gospel), as commanded of the Lord. Each Elder washed his own feet first, after which I girded myself with a towel and washed the feet of all of them, wiping them with the towel with which I was girded. Among the number, my father presented himself, but before I washed his feet, I asked of him a father's blessing, which he granted by laying his hands upon my head, in the name of Jesus Christ, and declaring that I should continue in the Priest's office until Christ comes. At the close of the scene, Brother Frederick G. Williams, being moved upon by the Holy Ghost, washed my feet in token of his fixed determination to be with me in suffering, or in journeying, in life or in death, and to be continually on my right hand; in which I accepted him in the name of the Lord. [Sidenote: The Elders Pronounced Clean.] I then said to the Elders, As I have done so do ye; wash ye, therefore, one another's feet; and by the power of the Holy Ghost I pronounced them all clean from the blood of this generation; but if any of them should sin wilfully after they were thus cleansed, and sealed up unto eternal life, they should be given over unto the buffetings of Satan until {324} the day of redemption. Having continued all day in fasting, and prayer, and ordinances, we closed by partaking of the Lord's supper. I blessed the bread and wine in the name of the Lord, when we all ate and drank, and were filled; then we sang a hymn, and the meeting adjourned. [Sidenote: Revision of the New Testament Completed.] I completed the translation and review of the New Testament, on the 2nd of February, 1833 and sealed it up, no more to be opened till it arrived in Zion. [5] An Epistle _Of the First Presidency, to the Church of Christ in Thompson, Geauga County, Ohio_. Kirtland, February 6th, 1833. _Dear Brethren_, We salute you, by this our epistle, in the bonds of love, rejoicing in your steadfastness in the faith which is in Christ Jesus our Lord: and we desire your prosperity in the ways of truth and righteousness, praying for you continually, that your faith fail not, and that you may overcome all the evils with which you are surrounded, and become pure and holy before God, even our Father, to whom be glory for ever and ever. Amen. It has seemed good unto the Holy Spirit and unto us, to send this our epistle to you by the hand of our beloved Brother Salmon Gee, your messenger, who has been ordained by us, in obedience to the commandments of God, to the office of Elder to preside over the Church in {325} Thompson, taking the oversight thereof, to lead you and to teach the things which are according to godliness; in whom we have great confidence, as we presume also you have, we therefore say to you, yea, not us only, but the Lord also, receive him as such, knowing that the Lord has appointed him to this office for your good, holding him up by your prayers, praying for him continually that he may be endowed with wisdom and understanding in the knowledge of the Lord, that through him you may be kept from evil spirits, and all strifes and dissensions, and grow in grace and in the knowledge of our Lord and Savior Jesus Christ. Brethren beloved, continue in brotherly love, walk in meekness, watching unto prayer, that you be not overcome. Follow after peace, as said our beloved brother Paul, that you may be the children of our Heavenly Father, and not give occasion for stumbling, to Saint or sinner. Finally, brethren, pray for us, that we may be enabled to do the work whereunto we are called, that you may enjoy the mysteries of God, even a fulness; and may the grace of our Lord Jesus Christ be with you all. Amen. Joseph Smith, Jun., Sidney Rigdon, Frederick G. Williams. [Sidenote: John Murdock's Message to the Thompson Branch.] The following letter was written by John Murdock, a High Priest, (who had previously been with the Church in Thompson), to Salmon Gee, Elder of the Church in Thompson: Kirtland, February 11, 1833. Beloved brethren and sisters in the Lord and Savior Jesus Christ, I beseech you in the bowels of mercy to remember the exhortation which I gave you while I was yet present with you, to beware of delusive spirits. I rejoice that our Heavenly Father hath blessed you greatly, as He also has me, in enabling me to speak the praises of God and the mysteries of the kingdom in other tongues according to promise: and this without throwing me down or wallowing me on the ground, or any thing unbecoming or immoral; also, without any external operation of the system, but it is the internal operation and power of the Spirit of God, so that I know that those odd actions and strange noises are not caused by the Spirit of the Lord as is represented by Brother King. Therefore in the name of the Lord Jesus Christ, by the Spirit of the living God, according to the authority of the Holy Priesthood committed to me, I command Brother Thomas King, (as though I were present), to {326} cease from your diabolical acts of enthusiasm, and also from acting as an Elder in this Church of Christ, until you come and give full testimony to the High Priests in Kirtland, that you are worthy of that holy calling; because those are the things of God, and are to be used in the fear of God: and I now not only command you, but exhort you in behalf of your soul's salvation, to submit, and let Brother Gee be upheld by the prayer of faith of every brother and sister, and if there be this union of spirit, and prayer of faith, every false spirit shall be bound, and cast out from among you. My beloved children in the bonds of the Gospel, and the bowels of mercy, which is the everlasting love of God, I do beseech you to live faithful and in obedience to the commandments of God; and in the name of the Lord Jesus, I say, the blessings of God shall attend you. John Murdock. [Sidenote: Concerning the Prophet's Communication to Seaton.] _February 12_.--Having received Seaton's paper, from Rochester, New York, containing a part of my communication, written on the 4th of January, I wrote as follows: _To N. E. Seaton, Rochester_. Dear Sir:--I was somewhat disappointed on receiving my paper with only a part of my letter inserted in it. The letter which I wrote you for publication, I wrote by the commandment of God, and I am quite anxious to have it all laid before the public, for it is of importance to them: but I have no claim upon you, neither do I wish to urge you, beyond that which is reasonable, to do it. I have only to appeal to your extended generosity to all religious societies that claim that Christ has come in the flesh; and also to tell you what will be the consequence of a neglect to publish it. Some parts of the letter were very severe upon the wickedness of sectarianism, I acknowledge; and the truth, remember, is hard and severe against all iniquity and wickedness, but this is no reason why it should not be published, but the very reason why it should be. I lay the ax at the root of the tree, and I long to see many of the sturdy oaks, which have long cumbered the ground, fall prostrate. I now say unto you, that if you wish to clear your garments from the blood of your readers, I exhort you to publish that letter entire; but if not, the sin be upon your head. Accept, sir the good wishes and tender regard of your unworthy servant, Joseph Smith, Jun. {327} [Sidenote: Case of Burr Riggs.] _February 13_.--A council of High Priests assembled to investigate the proceedings of Brother Burr Riggs, who was accused of failing to magnify his calling as High Priest, and had been guilty of neglect of duty, of abusing the Elders, and of treating their admonitions with contempt. After the council had considered the case, Brother Riggs agreed to make satisfaction, but did not show much humility. _February 15_.--In a council I ordained Harpin Riggs, and Isaac McWethy Elders. _February 17_.--In conference I ordained John Johnson to the office of Elder. [Sidenote: Consideration of Missouri Correspondence of the 11th and 12th of January.] _February 26_.--A special council of High Priests assembled in Zion, to take into consideration my letter to Brother Phelps, of the 11th of January, and the revelation called the Olive Leaf, referred to in my letter, and the epistle of Orson Hyde and Hyrum Smith of the 14th of January, in behalf of the conference of High Priests: and Oliver Cowdery, William W. Phelps, and John Corrill were appointed a committee to write an epistle from the conference to the brethren in Kirtland; which was written and sanctioned by the conference. [Sidenote: Excommunication of Burr Riggs.] The same day a conference of High Priests was again called in Kirtland, concerning Brother Burr Riggs, who was accused of neglecting to make satisfaction to the Church as he had agreed, and disgracing the High Priesthood by neglect of duty, and saying he did not care how soon he was cut off from the Church. He was cut off by a unanimous vote of the council. _February 27_.--I received the following revelation: The Word of Wisdom. [6] _A Word of Wisdom, for the benefit of the council of high priests, assembled in Kirtland, and the church; and also the Saints in Zion. To {328} be sent greeting; not by commandment or constraint, but by revelation and the word of wisdom, showing forth the order and will of God in the temporal salvation of all Saints in the last days; given for a principle with promise, adapted to the capacity of the weak and the weakest of all Saints, who are or can be called Saints_. 1. Behold, verily, thus said the Lord unto you, in consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days, I have warned you, and forewarn you, by giving unto you this word of wisdom by revelation, 2. That inasmuch as any man drinketh wine or strong drink among you, behold it is not good, neither meet in the sight of your Father, only in assembling yourselves together to offer up your sacraments before him. 3. And, behold, this should be wine, yea, pure wine of the grape of the vine, of your own make. 4. And, again, strong drinks are not for the belly, but for the washing of your bodies. 5. And again, tobacco is not for the body, neither for the belly, and is not good for man, but is an herb for bruises and all sick cattle, to be used with judgment and skill. 6. And again, hot drinks are not for the body or belly. 7. And again, verily I say unto you, all wholesome herbs God hath ordained for the constitution, nature, and use of man. 8. Every herb in the season thereof, and every fruit in the season thereof; all these to be used with prudence and thanksgiving. 9. Yea, flesh also of beasts and of the fowls of the air, I, the Lord, have ordained for the use of man with thanksgiving; nevertheless they are to be used sparingly; 10. And it is pleasing unto me that they should not be used only in times of winter, or of cold, or famine. 11. All grain is ordained for the use of man and of beasts, to be the staff of life, not only for man but for the beasts of the field, and the fowls of heaven, and all wild animals that run or creep on the earth. 12. And these hath God made for the use of man only in times of famine and excess of hunger. 13. All grain is good for the food of man, as also the fruit of the vine, that which yieldeth fruit, whether in the ground or above the ground. 14. Nevertheless, wheat for man, and corn for the ox, and oats for the horse, and rye for the fowls and for swine, and for all beasts of the {329} field, and barley for all useful animals, and for mild drinks, as also other grain. 15. And all saints who remember to keep and do these sayings, walking in obedience to the commandments, shall receive health in their naval and marrow to their bones, 16. And shall find wisdom and great treasures of knowledge, even hidden treasures; 17. And shall run and not be weary, and shall walk and not faint; 18. And I, the Lord, give unto them a promise, that the destroying angel shall pass by them, as the children of Israel, and not slay them. Amen. [Sidenote: A Word of Comfort to the Prophet] _March 8_.--I received the following revelation: Revelation. [7] 1. Thus saith the Lord, verily, verily I say unto you my son, thy sins are forgiven thee, according to thy petition, for thy prayers and the prayers of thy brethren have come up into my ears; 2. Therefore thou art blessed from henceforth that bear the keys of the kingdom given unto you; which kingdom is coming forth for the last time. 3. Verily I say unto you, the keys of this kingdom shall never be taken from you, while thou art in the world, neither in the world to come; 4. Nevertheless, through you shall the oracles be given to another; yea, even unto the church. 5. And all they who receive the oracles of God, let them beware how they hold them lest they are accounted as a light thing, and are brought under condemnation thereby; and stumble and fall, when the storms descend, and the winds blow, and the rains descend, and beat upon their house. 6. And again verily I say unto thy brethren, Sidney Rigdon and Frederick G. Williams, their sins are forgiven them also, and they are accounted as equal with thee in holding the keys of this last kingdom, 7. As also through your administration the keys of the school of the prophets, which I have commanded to be organized, 8. That thereby they may be perfected in their ministry for the salvation of Zion, and of the nations of Israel, and of the Gentiles, as many as will believe; {330} 9. That through your administration they may receive the word, and through their administration the word may go forth unto the ends of the earth, unto the Gentiles first, and then, behold, and lo, they shall turn unto the Jews: 10. And then cometh the day when the arm of the Lord shall be revealed in power in convincing the nations, the heathen nations, the house of Joseph, of the Gospel of their salvation. 11. For it shall come to pass in that day, that every man shall hear the fulness of the Gospel in his own tongue, and in his own language, through those who are ordained unto this power, by the administration of the Comforter, shed forth upon them for the revelation of Jesus Christ. 12. And now, verily I say unto you, I give unto you a commandment that you continue in the ministry and Presidency, 13. And when you have finished the translation of the Prophets, you shall from thenceforth preside over the affairs of the Church and the school; 14. And from time to time, as shall be manifested by the Comforter, receive revelations to unfold the mysteries of the kingdom, 15. And set in order the churches, and study and learn, and become acquainted with all good books, and with languages, tongues, and people. 16. And this shall be your business and mission in all your lives, to preside in council, and set in order all the affairs of this church and kingdom. 17. Be not ashamed, neither confounded; but be admonished in all your high-mindedness and pride, for it bringeth a snare upon your souls. 18. Set in order your houses; keep slothfulness and uncleanness far from you. 19. Now, verily I say unto you, let there be a place provided as soon as it is possible, for the family of thy counselor and scribe, even Frederick G. Williams. 20. And let mine aged servant, Joseph Smith, Sen., continue with his family upon the place where he now lives, and let it not be sold until the mouth of the Lord shall name. 21. And let my counselor, even Sidney Rigdon, remain where he now resides, until the mouth of the Lord shall name. 22. And let the Bishop search diligently to obtain an agent, and let him be a man who has got riches in store--a man of God, and of strong faith; 23. That thereby he may be enabled to discharge every debt; that the storehouse of the Lord may not be brought into disrepute before the eyes of the people. {331} 24. Search diligently, pray always, and be believing, and all things shall work together for your good if ye walk uprightly and remember the covenant wherewith ye have covenanted one with another. 25. Let your families be small, especially mine aged servant Joseph Smith's, Sen., as pertaining to those who do not belong to your families; 26. That those things that are provided for you, to bring to pass my work, be not taken from you and given to those that are not worthy, 27. And thereby you be hindered in accomplishing those things which I have commanded you. 28. And again, verily I say unto you, it is my will that my handmaid, Vienna Jaques, should receive money to bear her expenses, and go up unto the land of Zion; 29. And the residue of the money may be consecrated unto me, and she be rewarded in mine own due time. 30. Verily I say unto you, that it is meet in mine eyes that she should go up unto the land of Zion, and receive an inheritance from the hand of the Bishop, 31. That she may settle down in peace inasmuch as she is faithful, and not be idle in her days from henceforth. 32. And behold, verily I say unto you, that ye shall write this commandment, and say unto your brethren in Zion, in love greeting, that I have called you also to preside over Zion in mine own due time: 33. Therefore, let them cease wearying me concerning this matter. 34. Behold, I say unto you that your brethren in Zion begin to repent, and the angels rejoice over them; 35. Nevertheless, I am not well pleased with many things, and I am not well pleased with my servant William E. M'Lellin, neither with my servant Sidney Gilbert; and the Bishop also, and others have many things to repent of; 36. But verily I say unto you, that I, the Lord, will contend with Zion, and plead with her strong ones, and chasten her until she overcomes and is clean before me: 37. For she shall not be removed out of her place. I the Lord, have spoken it. Amen. [Sidenote: The Apocrypha.] _March 9_.--Having come to that portion of the ancient writings called the Apocrypha, I received the following: Revelation. [8] 1. Verily, thus saith the Lord unto you concerning the Apocrypha, {332} there are many things contained therein that are true, and it is mostly translated correctly. 2. There are many things contained therein that are not true, which are interpolations by the hands of men. 3. Verily, I say unto you, that it is not needful that the Apocrypha should be translated. 4. Therefore, whoso readeth it, let him understand, for the Spirit manifesteth truth; 5. And whoso is enlightened by the Spirit, shall obtain benefit therefrom; 6. And whoso receiveth not by the Spirit, cannot be benefited. Therefore it is not needful that it should be translated. Amen. [Sidenote: A Mission to the East Appointed.] _March 12_.--A council of High Priests assembled in the school room and decided that Horace Cowin and Zerubbabel Snow, Amasa M. Lyman [9] and William F. Cahoon, Jenkins Salisbury and Truman Wait, journey east on a mission, two by two, {333} paired as their names are written. Brothers Cowin and Salisbury were ordained at the same time. [Sidenote: Case of Brother Lake.] _March 15_.--A council was called to consider the case of Brother Lake, from Wooster, Wayne county, Ohio, who came professing to have received revelations. On investigation, it was unanimously agreed, that said Brother Lake was under the influence of an evil spirit, and that his license as Priest be taken from him. The same day I received the following: _Revelation to Enoch (Joseph Smith, Jun.,) given to the Saints in Kirtland_. [10] 1. Verily, thus saith the Lord, I give unto the united order, organized agreeable to the commandment previously given, a revelation and commandment concerning my servant Shederlaomach (Frederick G. Williams), that ye shall receive him into the order. What I say unto one I say unto all. 2. And again, I say unto you my servant Shederlaomach, (Frederick G. Williams), you shall be a lively member in this order, and inasmuch as you are faithful in keeping all former commandments you shall be blessed forever. Amen. Footnotes 1. Zebedee Coltrin was born at Ovid, Seneca county, New York, September 7, 1804. He was the son of John and Sarah Coltrin; and was baptized into the Church soon after its organization. 2. Lyman E. Johnson was born in Pomfret, Windsor county, Vermont, October 24, 1811. He was baptized into the Church in February, 1831, by Sidney Rigdon and was ordained an Elder under the hands of the Prophet Joseph Smith. 3. Levi Ward Hancock was born April 7, 1803, in Old Springfield, Hampden county, Massachusetts. He was the youngest son of Thomas Hancock and Amy Ward Hancock. When Levi was about two years old his family removed from Massachusetts to Ohio, settling in Chagrin, Cayahoga county, not far from Kirtland. Here Levi grew to manhood, occupied chiefly in farming with his father. In 1827, however, he purchased a farm in Ashtabula county, which is in the extreme northeast part of Ohio. He was directly in the pathway of Elders Cowdery, Pratt, Whitmer and Peterson, when journeying westward on their mission to the Lamanites; and shortly after they passed through his neighborhood he followed them to Kirtland, where he was baptized on the 16th of November, 1830, by Elder Parley P. Pratt, and was soon afterwards ordained an Elder under the hands of Oliver Cowdery. 4. William Smith was the fifth son of Joseph Smith, Sen., and Lucy Smith. He was born in Royalton, Windsor county, Vermont, March 13, 1811; and was baptized soon after the Church was organized. 5. It was the intention of the Prophet to have this revised version of the Scriptures, which he had made with such laborious care, published in Zion, at the printing establishment of the Church in that place, (New Testament and Book of Mormon to be published together; see p. 341), but before the work could even be commenced, the persecution arose which made the undertaking impracticable. And such was the unsettled state of the Church throughout the remaining years of the Prophet's life that he found no opportunity to publish the revised Scriptures, and to this day there is no authoritative publication of his translation of the Old and New Testaments given to the world, except in such excerpts as appear in the Pearl of Great Price. On this subject the late President George Q. Cannon, in his "Life of Joseph Smith," remarks in a foot note (p. 142)--"We have heard President Brigham Young state that the Prophet, before his death, had spoken to him about going through the translation of the Scriptures again and perfecting it upon points of doctrine which the Lord had restrained him from giving in plainness and fulness at the time of which we write [2nd Feb., 1833]." 6. Doctrine and Covenants, sec. lxxxix. 7. Doctrine and Covenants, sec. xc. 8. Doctrine and Covenants, sec. xci. 9. Amasa Mason Lyman was born in the township of Lyman, Grafton county, New Hampshire, on the 30th of March, 1813. He was the third son of Boswell Lyman and Martha Mason. His father dying when Amasa was about eight years of age, and some time later his mother marrying again, he was reared in the home of his grandfather, on the maternal side, Perez Mason, until he was eleven years of age. Perez Mason then retired from his farm to live with his eldest son, Perley Mason; with whom also, according to the wishes of his mother, Amasa lived during the next seven years. When young Lyman was in his eighteenth year he became thoughtful on the subject of religion and earnestly sought the favor of the Lord by righteous deportment, though without connecting himself with any of the religious sects. About one year later Elders Orson Pratt and Lyman E. Johnson passed through the section of New Hampshire where young Lyman lived, on a preaching tour. He believed the message proclaimed by these new evangels and was baptized on the 27th of April, 1832, by Elder Lyman E. Johnson, and confirmed on the following day by Elder Orson Pratt. In consequence of the ill feelings which arose in his uncle's family, owing to his joining the Church, Amasa departed from the home of his kindred, and set out on foot for the gathering place of the Saints in Ohio. After a journey of some seven hundred miles, in which he endured many hardships--for much of the journey was made on foot and with but scant means of subsistence--he arrived at Hiram in Portage county, and engaged to work for Father Johnson at ten dollars a month. It was at this time that the Prophet was making his home at Father Johnson's, though on the arrival of young Lyman at Hiram he was absent in Missouri. About the first of July, however, Joseph returned from his western journey, and Amasa had the joy of meeting the Prophet of the new dispensation. Of that meeting and the impressions it produced, he says: "Of the impressions produced I will here say, although there was nothing strange or different from other men in his personal appearance, yet when he grasped my hand in that cordial way (known to those who have met him in the honest simplicity of truth), I felt as one of old in the presence of the Lord; my strength seemed to be gone, so that it required an effort on my part to stand on my feet; but in all this there was no fear, but the serenity and peace of heaven pervaded my soul, and the still small voice of the Spirit whispered its living testimony in the depths of my soul, where it has ever remained, that he was the man of God."--Autobiographical Sketch of Amasa M. Lyman, _Millennial Star_, vol. xxvii, p. 473. 10. Doctrine and Covenants, sec. xcii. {334} Chapter XXIV. Kirtland to Be a Stake of Zion--Regulation of Church Affairs in Missouri. [Sidenote: The School of the Prophets.] _March 18_.--Great joy and satisfaction continually beamed in the countenances of the School of the Prophets, and the Saints, on account of the things revealed, and our progress in the knowledge of God. The High Priests assembled in the school room of the Prophets, and were organized according to revelation; prayer by Sidney Rigdon. [Sidenote: Rigdon and Williams Ordained Presidents.] "Doctor" Hurlburt was ordained an Elder; after which Elder Rigdon expressed a desire that himself and Brother Frederick G. Williams should be ordained to the offices to which they had been called, viz., those of Presidents of the High Priesthood, and to be equal in holding the keys of the kingdom with Brother Joseph Smith, Jun., according to the revelation given on the 8th of March, 1833. Accordingly I laid my hands on Brothers Sidney and Frederick, and ordained them to take part with me in holding the keys of this last kingdom, and to assist in the Presidency of the High Priesthood, as my Counselors; after which I exhorted the brethren to faithfulness and diligence in keeping the commandments of God, and gave much instruction for the benefit of the Saints, with a promise that the pure in heart should see a heavenly vision; and after remaining a short time in secret prayer, the promise was verified; for many present had the eyes of their understanding opened by the Spirit of God, so as to behold many things. I then blessed the {335} bread and wine, and distributed a portion to each. Many of the brethren saw a heavenly vision of the Savior, and concourses of angels, and many other things, of which each one has a record of what he saw. [Sidenote: Kirtland a Stake of Zion.] _March 23_.--A council was called for the purpose of appointing a committee to purchase land in Kirtland, upon which the Saints might build a Stake of Zion. Brother Joseph Coe and Moses Dailey were appointed to ascertain the terms of sale of certain farms; and Brother Ezra Thayre to ascertain the price of Peter French's farm. The brethren agreed to continue in prayer and fasting for the ultimate success of their mission. After an absence of about three hours Brothers Coe and Dailey returned and reported that Elijah Smith's farm could be obtained for four thousand dollars; and Mr. Morley's for twenty-one hundred; and Brother Thayre reported that Peter French would sell his farm for five thousand dollars. The council decided to purchase the farms, and appointed Ezra Thayre and Joseph Coe to superintend the purchase; and they were ordained under the hands of Sidney Rigdon, and set apart as general agents of the Church for that purpose. [Sidenote: Matters Relating to Church Government in Zion Settled.] On the 26th of March a council of High Priests, twenty-one in number, convened for the general welfare of the Church, in what was then called Zion, in Jackson county, Missouri. On account of a revelation, my letter, and an epistle from the Church in Kirtland, a solemn assembly had been called, and a sincere and humble repentance manifested, insomuch that on the 26th of February, one month previous, a general epistle had been written in conference, which was satisfactory to the Presidency and Church at Kirtland. At the sitting of the council of the 26th of March, according to the plan taught at the solemn assembly, which was, that the seven High Priests who were sent from Kirtland to build up Zion, viz.--Oliver Cowdery, W. W. Phelps, John Whitmer, Algernon {336} Sidney Gilbert, Bishop Partridge and his two counselors--should stand at the head of affairs relating to the Church, in that section of the Lord's vineyard; and these seven men, with the common consent of the branches comprising the Church were to appoint presiding Elders, to take the watch-care of the several branches, as they were appointed: now, therefore, as many of the High Priests and Elders--whose calling was to travel and preach to the world--went up to Zion, and commenced regulating and setting the branches in order, and claiming for themselves as much power by the authority of their Priesthood, and gift of the Holy Ghost, as those set apart and appointed to preside over the branches, it became necessary to call the council now spoken of, to set in order the Elders of Israel. After a long discussion, it was decided from the revelations, that the order taught in the solemn assembly was correct; and that the Elders, when they arrived at Zion, were bound by the authorities set in the Church, to be submissive to the powers that be; their labors and callings being more particularly to push the people together from the ends of the earth to the places the Lord had appointed. This decision in council gave general satisfaction, and the Elders soon saw the beauty of every man standing in his place. [Sidenote: Purchase of the French Farm.] _April 2_.--F. G. Williams was appointed by a council of High Priests, an agent to superintend and employ men to labor in the brick-yard on the French farm, also to rent the farm. The French farm was purchased on account of the facilities found there for making brick, which was essential to the building up of the city. The council also instructed Brother Ezra Thayre to purchase the tannery of Arnold Mason, in Kirtland. [Sidenote: Conference in Zion.] On the 6th of April, in the land of Zion, about eighty officials, together with some unofficial members of the Church, met for instruction and the service of God, at the Ferry on Big Blue river near {337} the western limits of Jackson county, which is the boundary line of the state of Missouri and also of the United States. It was an early spring, and the leaves and blossoms enlivened and gratified the soul of man like a glimpse of Paradise. The day was spent in a very agreeable manner, in giving and receiving knowledge which appertained to this last kingdom--it being just 1800 years since the Savior laid down His life that men might have everlasting life, and only three years since the Church had come out of the wilderness, preparatory for the last dispensation. The Saints had great reason to rejoice: they thought upon the time when this world came into existence, and the morning stars sang together, and all the sons of God shouted for joy; they thought of the time when Israel ate the "Passover," as wailing came up for the loss of the firstborn of Egypt; they felt like the shepherds who watched their flocks by night, when the angelic choir sweetly sang the electrifying strain, "_Peace on earth, good will to man_;" and the solemnities of eternity rested upon them. This was the first attempt made by the Church to celebrate the anniversary of her birthday, and those who professed not our faith talked about it as a strange thing. [Sidenote: The State of the World.] While the Church was thus rejoicing, the news from abroad was, that 30,000 out of a population of 100,000 had died of starvation, in consequence of the famine produced by three years' drouth, followed by a flood, in the Cape Verde Islands; that sixteen shocks of earthquake had been felt the previous February, at St. Kitts and Nevis, in the West India Islands; that the Polish Jews were about to visit Jerusalem; that war was raging between Turkey and Egypt; that a great fire had occurred in Liverpool; that volcanic eruptions, wars and rumors of wars, were prevailing in different sections of the earth, and fire-balls and fearful signs were seen in the heavens, with many other alarming appearances, which caused the hearts of {338} the wicked to tremble, none of which was more awful than the continued spread of the Asiatic cholera in Europe, which had already swept from the earth, in the short space of fifteen years, about sixty millions of inhabitants. [1] Brother Jared Carter presented me a letter, which he had received from his brother, and requested me to answer it, which I did as follows: Kirtland, April 13, 1833. _Dear Brother Carter_:--Your letter to Brother Jared is just put into my hand, and I have carefully perused its contents, and embrace this opportunity to answer it. We proceed to answer your questions: first concerning your labor in the region where you live; we acquiesce in your feelings on this subject until the mouth of the Lord shall name. Respecting the vision you speak of we do not consider ourselves bound to receive any revelation from any one man or woman without his being legally constituted and ordained to that authority, and giving sufficient proof of it. I will inform you that it is contrary to the economy of God for any member of the Church, or any one, to receive instructions for those in authority, higher than themselves; therefore you will see the impropriety of giving heed to them; but if any person have a vision or a visitation from a heavenly messenger, it must be for his own benefit and instruction; for the fundamental principles, government, and doctrine of the Church are vested in the keys of the kingdom. Respecting an apostate, or one who has been cut off from the Church, and who wishes to come in again, the law of our Church expressly says that such shall repent, and be baptized, and be admitted as at the first. The duty of a High Priest is to administer in spiritual and holy things, and to hold communion with God; but not to exercise monarchial government, or to appoint meetings for the Elders without their consent. And again, it is the High Priests' duty to be better qualified to teach principles and doctrines, than the Elders: for the office of Elder is an appendage to the High Priesthood, and it concentrates and centers in one. And again, the process of laboring with members: We are to deal with them precisely as the Scriptures direct. If thy brother trespass against thee, take him between him and thee alone; and, if he make thee satisfaction, thou hast saved thy brother; and if not, proceed to take another with thee, etc., and when there is {339} no Bishop, they are to be tried by the voice of the Church; and if an Elder, or a High Priest be present, he is to take the lead in managing the business; but if not, such as have the highest authority should preside. With respect to preparing to go to Zion:--First it would be pleasing to the Lord that the church or churches going to Zion should be organized, and a suitable person appointed who is well acquainted with the condition of the church, and he be sent to Kirtland to inform the Bishop, and procure a license from him agreeable to the revelation: by so doing you will prevent confusion and disorder, and escape many difficulties that attend an unorganized band in journeying in the last days. And again, those in debt, should in all cases pay their debts; and the rich are in no wise to cast out the poor, or leave them behind, for it is said that the poor shall inherit the earth. You quoted a passage in Jeremiah, with regard to journeying to Zion; the word of the Lord stands sure, so let it be done. There are two paragraphs in your letter which I do not commend, a they were written blindly. Speaking of the Elders being sent like lightning from the bow of Judah; the second, no secrets in the councils of Zion. You mention these as if fear rested upon your mind, otherwise we cannot understand it. And again we never inquire at the hand of God for special revelation only in case of there being no previous revelation to suit the case; and that in a council of High Priests. For further information on the subject about which you have written, I will refer you to the Elders who have recently left here for the east, by commandment, some of whom you will probably see soon. You may depend on any information you may receive from them that are faithful. You may expect to see Brothers Orson Pratt and Lyman E. Johnson for whom we have great fellowship. It is a great thing to inquire at the hands of God, or to come into His presence; and we feel fearful to approach Him on subjects that are of little or no consequence, to satisfy the queries of individuals, especially about things the knowledge of which men ought to obtain in all sincerity, before God, for themselves, in humility by the prayer of faith; and more especially a Teacher or a High Priest in the Church. I speak these things not by way of reproach, but by way of instruction; and I speak as if acquainted with you, whereas we are strangers to each other in the flesh. I love your soul, and the souls of the children of men, and pray and do all I can for the salvation of all. I now close by sending you a salutation of peace in the name of the Lord Jesus Christ. Amen. The blessing of our Lord Jesus Christ be and abide with you all. Amen. Joseph Smith, Jun. {340} P. S.--If it be convenient to send a delegate to Kirtland, to procure license for the brethren to go to Zion, it can be done by two or more Elders. We have received two letters from Brother Sherwood, stating the order and condition of the Church, and respecting the vision of his wife, but on account of a multitude of business they have not been answered by us; you will please read this letter to Brother Sherwood. J. S. In April the School of the Prophets closed to commence again in the fall. A Letter to the Brethren in Zion. Kirtland, April 21, 1833. _Dear Brethren in Zion_: Agreeable to a notice we gave you, in Brother Whitney's last letter to you with respect to answering your letters, we now commence, after giving thanks to our Heavenly Father for every expression of His goodness in preserving our unprofitable lives to the present time, and for the health and other blessings which we now enjoy through His mercies. With joy we received your general epistle, written the 26th of February, which contained the confession of our brethren concerned, all of which was to our entire satisfaction. It was read by the brethren in Kirtland with feelings of the deepest interest, knowing as we did, that the anger of the Lord was kindled against you, and nothing but repentance, of the greatest humility, would turn it away; and I will assure you that expressions of joy beamed on every countenance when they saw that our epistle and the revelation had been received by our brethren in Zion, and had had the desired effect. For your satisfaction, I here insert a revelation given to Shederlaomach [Frederick G. Williams], the 15th of March, 1833, constituting him a member of the United Firm. [2] With respect to Brother Gilbert's letter of the 10th of December, I would say to him: firstly, he wrote it in all sincerity of heart, and we were pleased with the style, and composition; but upon mature reflection, and inquiry at the hands of the Lord, we find some things that are unreconcilable, especially to some; I mean with respect to hints given that are not clearly explained. As every letter that comes from Zion must go the rounds of the {341} brethren for inspection, it is necessary that there should be no disguise in them, but that every subject written upon by the brethren should be plain to the understanding of all, that no jealousy may be raised, and when we rebuke, do it in all meekness. The letter written the 24th of February was not written in that contrition of heart in which it should have been, for it appears to have been written in too much of a spirit of justification; but the letter to Brother Whitney of the 20th of March, was written to our entire satisfaction. Now I would say to Brother Gilbert, that I do not write this by way of chastisement, but to show him the absolute necessity of having all his communications written in a manner to be clearly understood. We are well aware of the great care upon his mind, in consequence of much business, but he must put his trust in God, and he may rest assured that he has our prayers day and night, that he may have strength to overcome every difficulty. We have learned of the Lord that it is his duty to assist all the poor brethren that are pure in heart, and that he has done wrong in withholding credit from them, as they must have assistance; and the Lord established him in Zion for that express purpose. It is not the will of the Lord to print any of the New Translation in the _Star_; but when it is published, it will all go to the world together, in a volume by itself; and the New Testament and the Book of Mormon will be printed together. With respect to Brother Oliver's private letter to me on the subject of giving deeds, and receiving contributions from brethren, I have nothing further to say on the subject than to recommend that you make yourselves acquainted with the commandments of the Lord, and the laws of the state, and govern yourselves accordingly. Brother Elliot was here yesterday and showed me a letter from Brother Phelps, and we were well pleased with the spirit in which it was written. The probability is that he [Elliot] will not go to Zion at present, as he has bought [lands] in Chagrin. We rejoice to hear that the Seminary lands are reduced in price, and are coming into market; and be assured that we shall use our influence to send brethren to Zion who are able to help you in the purchase of lands. We have just received a letter from Brother Sidney, he has built up a church of eight members, in Medina county, Ohio, and has prospects of more. With respect to the deaths in Zion, we feel to mourn with those that mourn, but remember that the God of all the earth will do right. And now, my beloved brethren, I commend you to God and His grace, praying Him to keep and preserve you blameless, of the coming of our Lord Jesus Christ. Amen. Joseph Smith, Jun. {342} P. S.--Say to Brother Corrill that his confession gave me great satisfaction, and all things are now settled on my part. J. S. [Sidenote: First Assembling of the Mob in Zion.] In the month of April, the first regular mob rushed together, in Independence, to consult upon a plan, for the removal, or immediate destruction, of the Church in Jackson county. The number of the mob was about three hundred. A few of the first Elders met in secret, and prayed to Him who said to the wind "Be still," to frustrate them in their wicked designs. The mob, therefore, after spending the day in a fruitless endeavor to unite upon a general scheme for "moving the Mormons out of their diggings" (as they asserted), became a little the worse for liquor and broke up in a regular Missouri "row," showing a determined resolution that every man would "carry his own head." [Sidenote: Conference of High Priests in Kirtland.] _April 30_.--A conference of High Priests assembled at the school room, in Kirtland, and appointed Brother Albert Brown a committee to circulate a subscription, to procure money to pay for the use of the house where meetings had been held the past season. John P. Greene was instructed to go and take charge of the branch of the Church in Parkham county, carrying with him an epistle to the brethren; and as soon as convenient he was to remove his family to that place. It was also decided that Sister Vienna Jaques should not proceed immediately on her journey to Zion, but wait until William Hobert was ready, and go in company with him. [Sidenote: Another Conference of High Priests.] _May 4_.--A conference of High Priests assembled in Kirtland, to take into consideration the necessity of building a school house, for the accommodation of the Elders, who should come together to receive instruction preparatory for their missions, and ministry, according to a revelation on that subject, given March 8, 1833, [3] and by unanimous voice of the conference; Hyrum Smith, Jared Carter, and {343} Reynolds Cahoon were appointed a committee to obtain subscriptions, for the purpose of erecting such a building. [Sidenote: Council Proceedings Approved.] A council had previously been held in Norton Township, Medina county, Ohio, at which Sidney Rigdon presided. The council took into consideration the standing of Baldwin Welton, Aaron Smith, and----Hays, Elders; and James Braden, Priest; and decided that their ordinations were illegal, and that the churches should not receive them in their several offices. The doings of the council were reviewed, and sanctioned by the First Presidency, viz: Joseph Smith, Jun., Sidney Rigdon, Frederick G. Williams, and entered on record in Kirtland. _May 6_.--I received the following: Revelation. [4] 1. Verily, thus saith the Lord, It shall come to pass that every soul who forsaketh his sins and cometh unto me, and calleth on my name, and obeyeth my voice, and keepeth my commandments, shall see my face and know that I am, 2. And that I am the true light that lighteth every man that cometh into the world; 3. And that I am in the Father, and the Father in me, and the Father and I are one: 4. The Father because He gave me of His fullness, and the Son because I was in the world and made flesh my tabernacle, and dwelt among the sons of men. 5. I was in the world and received of my Father, and the works of Him were plainly manifest; 6. And John saw and bore record of the fulness of my glory, and the fulness of John's record is hereafter to be revealed: 7. And he bore record, saying, I saw His glory, that he was in the beginning, before the world was; 8. Therefore, in the beginning the Word was, for He was the Word, even the messenger of salvation. 9. The light and the Redeemer of the world; the Spirit of truth, who came into the world, because the world was made by Him, and in Him was the life of men and the light of men. 10. The worlds were made by Him: men were made by Him: all things were made by Him, and through Him, and of Him. {344} 11. And I, John, bear record that I beheld His glory, as the glory of the Only Begotten of the Father, full of grace and truth, even the Spirit of truth, which came and dwelt in the flesh, and dwelt among us. 12. And I, John, saw that He received not of the fullness at the first, but received grace for grace; 13. And He received not of the fulness at first, but continued from grace to grace, until He received a fulness; 14. And thus He was called the Son of God, because He received not of the fulness at the first. 15. And I, John, bear record, and lo, the heavens were opened, and the Holy Ghost descended upon Him in the form of a dove, and sat upon Him, and there came a voice out of heaven saying, This is my beloved Son. 16. And I, John, bear record that He received a fullness of the glory of the Father; 17. And he received all power, both in heaven and on earth, and the glory of the Father was with Him, for He dwelt in Him. 18. And it shall come to pass, that if you are faithful you shall receive the fulness of the record of John. 19. I give unto you these sayings that you may understand and know how to worship, and know what you worship, that you may come unto the Father in my name, and in due time receive of His fullness, 20. For if you keep my commandments you shall receive of His fullness, and be glorified in me as I am in the Father; therefore, I say unto you, you shall receive grace for grace. 21. And now, verily I say unto you, I was in the beginning with the Father, and I am the First Born; 22. And all those who are begotten through me are partakers of the glory of the same, and are the church of the First Born. 23. Ye were also in the beginning with the Father; that which is Spirit, even the Spirit of truth, 24. And truth is knowledge of things as they are, and as they were, and as they are to come; 25. And whatsoever is more or less than this is the spirit of that wicked one who was a liar from the beginning. 26. The Spirit of truth is of God. I am the Spirit of truth, and John bore record of me, saying--He received a fulness of truth, yea, even of all truth, 27. And no man receiveth a fulness unless he keepeth His commandments. 28. He that keepeth His commandments receiveth truth and light, until he is glorified in truth and knoweth all things. {345} 29. Man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be. 30. All truth is independent in that sphere in which God has placed it, to act for itself, as all intelligence also, otherwise there is no existence. 31. Behold, here is the agency of man, and here is the condemnation of man, because that which was from the beginning is plainly manifest unto them, and they receive not the light. 32. And every man whose spirit receiveth not the light is under condemnation, 33. For man is spirit. The elements are eternal, and spirit and element, inseparably connected, receive a fulness of joy; 34. And when separated, man cannot receive a fulness of joy. 35. The elements are the tabernacle of God; yea, man is the tabernacle of God, even temples; and whatsoever temple is defiled, God shall destroy that temple. 36. The glory of God is intelligence, or, in other words, light and truth; 37. Light and truth forsake that evil one. 38. Every spirit of man was innocent in the beginning, and God having redeemed man from the fall, men became again in their infant state, innocent before God. 39. And that wicked one cometh and taketh away light and truth, through disobedience, from the children of men, and because of the tradition of their fathers. 40. But I have commanded you to bring up your children in light and truth; 41. But verily I say unto you, my servant Frederick G. Williams, you have continued under this condemnation; 42. You have not taught your children light and truth, according to the commandments, and that wicked one hath power, as yet, over you, and this is the cause of your affliction. 43. And now a commandment I give unto you, if you will be delivered, you shall set in order your own house, for there are many things that are not right in your house. 44. Verily, I say unto my servant Sidney Rigdon, that in some things he hath not kept the commandments concerning his children; therefore, first set in order thy house. 45. Verily, I say unto my servant Joseph Smith, Jun., or in other words, I will call you friends, for you are my friends, and ye shall have an inheritance with me; 46. I called you servants for the world's sake, and ye are their servants for my sake-- {346} 47. And now, verily I say unto Joseph Smith, Jun., you have not kept the commandments, and must needs stand rebuked before the Lord. 48. Your family must needs repent and forsake some things, and give more earnest heed unto your sayings, or be removed out of their place. 49. What I say unto one I say unto all; pray always lest that wicked one have power in you, and remove you out of your place. 50. My servant Newel K. Whitney, also, a Bishop of my Church, hath need to be chastened and set in order his family, and see that they are more diligent and concerned at home, and pray always, or they shall be removed out of their place. 51. Now, I say unto you, my friends, let my servant Sidney Rigdon go on his journey, and make haste, and also proclaim the acceptable year of the Lord, and the gospel of salvation, as I shall give him utterance, and by your prayer of faith with one consent, I will uphold him. 52. And let my servants Joseph Smith, Jun., and Frederick G. Williams make haste also, and it shall be given them even according to the prayer of faith, and inasmuch as you keep my sayings, you shall not be confounded in this world, nor in the world to come. 53. And verily, I say unto you, that it is my will that you should hasten to translate my Scriptures, and to obtain a knowledge of history, and of countries, and of kingdoms, of laws of God and man, and all this for the salvation of Zion. Amen. The same date (May 6th) I received the following: _Revelation_. [5] 1. And again, verily I say unto you, my friends, a commandment I give unto you, that ye shall commence a work of laying out and preparing a beginning and foundation of the city of the Stake of Zion, here in the land of Kirtland, beginning at my house; 2. And behold, it must be done according to the pattern which I have given unto you. 3. And let the first lot on the south be consecrated unto me for the building of a house for the Presidency, for the work of the Presidency, in obtaining revelations; and for the work of the ministry of the Presidency, in all things pertaining to the Church and kingdom. 4. Verily I say unto you, that it shall be built fifty-five by sixty-five feet in the width thereof and in the length thereof, in the inner court; 5. And there shall be a lower court and a higher court, according to the pattern which shall be given unto you hereafter; {347} 6. And it shall be dedicated unto the Lord from the foundation thereof, according to the order of the Priesthood, according to the pattern which shall be given unto you hereafter: 7. And it shall be wholly dedicated unto the Lord for the work of the Presidency. 8. And ye shall not suffer any unclean thing to come in unto it; and my glory shall be there, and my presence shall be there; 9. But if there shall come into it any unclean thing, my glory shall not be there; and my presence shall not come into it. 10. And again, verily I say unto you, the second lot on the south shall be dedicated unto me for the building of a house unto me, for the work of the printing of the translation of my Scriptures and all things whatsoever I shall command you; 11. And it shall be fifty-five by sixty-five feet in the width thereof and the length thereof, in the inner court; and there shall be a lower and a higher court: 12. And this house shall be wholly dedicated unto the Lord from the foundation thereof, for the work of the printing, in all things whatsoever I shall command you, to be holy, undefiled according to the pattern in all things as it shall be given unto you. 13. And on the third lot shall my servant Hyrum Smith receive his inheritance. 14. And on the first and second lots on the north shall my servants Reynolds Cahoon and Jared Carter receive their inheritances. 15. That they may do the work which I have appointed unto them, to be a committee to build mine houses according to the commandment, which I, the Lord God, have given unto you. 16. These two houses are not to be built until I give unto you a commandment concerning them. 17. And now I give unto you no more at this time. Amen. [Sidenote: Signs of the Times.] The signs of the times continued to attract the attention of the world. The cholera had broken out at Havana, and it was reported that five hundred were perishing daily, and Oporto, in the province of Entre-Minho-e-Douro, Portugal, was experiencing the same calamity. The influenza was raging at St. Petersburg, Russia; more than one hundred thousand were suffering from its effects, and it was reported to be more violent at Moscow. So dreadful were the effects of the cholera, which spread consternation among the inhabitants of the {348} earth, that it was reported that the eyes of some of the afflicted burst from their sockets. [Sidenote: Removal of Indians.] A treaty was entered into about this time with several tribes of Indians, some to be located on the east of Winnebago lake, and others to be removed west of the Mississippi. [6] [Sidenote: Arrival of the Prophet's Relatives in Kirtland.] _May 25_.--My uncle, John Smith and family arrived in Kirtland, from Potsdam, New York, my uncle being an Elder in the Church; and his wife and eldest son, George Albert Smith, a lad of fifteen, were members. They were the first of my father's relatives who obeyed the Gospel. [7] Footnotes 1. The above on the state of the world is condensed from the _Evening and Morning Star_ for April, 1833. 2. Here follows the revelation on page 333. 3. See p. 329. 4. Doctrine and Covenants, sec. xciii. 5. Doctrine and Covenants, sec. xciv. 6. The above items of plagues and removal of Indians are from the _Evening and Morning Star_, for May, 1833. 7. For an account of their conversation to the Gospel see page 285. {349} Chapter XXV. Preparation for Building the Kirtland Temple--Trial and Excommunication of "Doctor" Philastus Hurlburt. [Sidenote: The House of the Lord at Kirtland.] _June 1_.--Great preparations were making to commence a house of the Lord; and notwithstanding the Church was poor, yet our unity, harmony and charity abounded to strengthen us to do the commandments of God. The building of the house of the Lord in Kirtland was a matter that continued to increase in its interest in the hearts of the brethren, and the building committee issued the following circular to the different branches of the Church: Circular. Kirtland, June 1, 1833. _To the Church of Christ in_---- We feel under obligations to write to you as well as to all the brethren of the different branches; and we do this, that you, with us, may exert yourselves to bring about the fulfillment of the command of the Lord concerning the establishing, or preparing a house, wherein the Elders who have been commanded of the Lord so to do, may gather themselves together, and prepare all things, and call a solemn assembly, and treasure up words of wisdom, that they may go forth to the Gentiles for the last time; and now, in order to accomplish this, we are directed, yea, we are under the necessity, to call upon the whole Church as a body, that they make every possible exertion to aid temporally, as well as spiritually, in this great work that the Lord is beginning, and is about to accomplish. And unless we fulfill this command, viz: establish an house, and prepare all things necessary whereby the Elders may gather into a school, called the School of the Prophets, and {350} receive that instruction which the Lord designs they should receive, we may all despair of obtaining the great blessing that God has promised to the faithful of the Church of Christ; therefore it is as important, as our salvation, that we obey this above-mentioned command, as well as all the commandments of the Lord. Therefore, brethren, we write this epistle to you, to stir up your minds to make that exertion which the Lord requires of you, to lend a temporal aid in these things above written; and in order that you may know how to conduct the business, we will relate what we have done and are doing here. We have met in conference, and agreed to form a subscription, and circulate it through the churches. The conference also appointed Hyrum Smith, Reynolds Cahoon, and Jared Carter, a committee to superintend this business, viz: that of circulating subscriptions to establish a fund to build a house, and to aid the Elders to attend this school. The subscriptions are now in circulation among us, and our Heavenly Father is opening the hearts of our brethren beyond the expectation of many; and not one brother among us, as yet, refuses to exert himself to do something in a temporal way to bring about the establishing of this house and school; and we say, may our Heavenly Father open your hearts also, that you, with us, may gather together something to aid as a temporal benefit. Probably you had better call the officers of the Church immediately together, and appoint someone to circulate a subscription that each individual, after signing, may have a sufficient time to make preparations to pay what he subscribes; for it will be necessary, wherever the brethren are at a distance from Kirtland, that they exert themselves to send on their gift or assistance as soon as they can to Kirtland; though they can, if they believe best, wait on those that sign until the first of September, and then collect and send it to Kirtland. These considerations we have written to you, knowing it to be our duty thus to do, and may the Lord help you to exert yourselves with us, in raising the means to bring about the glorious work of the Lord; and may we all be kept by the grace of God unto eternal life. Amen. Hyrum Smith, Reynolds Cahoon, Jared Carter, _Committee_. The same day [June 1st] I received the following: _Revelation_. [1] 1. Verily, thus saith the Lord unto you, whom I love, and whom I {351} love I also chasten that their sins may be forgiven, for with the chastisement I prepare a way for their deliverance in all things out of temptation, and I have loved you. 2. Wherefore ye must needs be chastened and stand rebuked before my face. 3. For ye have sinned against me a very grievous sin, in that ye have not considered the great commandment in all things, that I have given unto you concerning the building of mine house. 4. For the preparation wherewith I design to prepare mine apostles to prune mine vineyard for the last time, that I may bring to pass my strange act, that I may pour out my Spirit upon all flesh. 5. But behold, verily I say unto you, There are many who have been ordained among you, whom I have called, but few of them are chosen; 6. They who are not chosen have sinned a very grievous sin, in that they are walking in darkness at noon-day; 7. And for this cause I gave unto you a commandment that you should call your solemn assembly, that your fastings and your mourning might come up into the ears of the Lord of Sabaoth, which is by interpretation, the Creator of the first day, the beginning and the end. 8. Yea, verily I say unto you, I gave unto you a commandment, that you should build a house, in the which house I design to endow those whom I have chosen with power from on high; 9. For this is the promise of the Father unto you, therefore I command you to tarry, even as mine apostles at Jerusalem; 10. Nevertheless my servants sinned a very grievous sin, and contentions arose in the School of the Prophets, which was very grievous unto me, saith your Lord; therefore I sent them forth to be chastened. 11. Verily I say unto you, it is my will that you should build a house. If you keep my commandments you shall have power to build it; 12. If you keep not my commandments, the love of the Father shall not continue with you, therefore you shall walk in darkness. 13. Now here is wisdom, and the mind of the Lord; let the house be built, not after the manner of the world, for I give not unto you that ye shall live after the manner of the world; 14. Therefore, let it be built after the manner which I shall show unto three of you, whom ye shall appoint and ordain unto this power. 15. And the size thereof shall be fifty and five feet in width, and let it be sixty-five feet in length, in the inner court thereof. 16. And let the lower part of the inner court be dedicated unto me for your sacrament offering, and for your preaching, and your fasting, and your praying, and the offering up of your most holy desires unto me, saith your Lord. {352} 17. And let the higher part of the inner court be dedicated unto me for the school of mine apostles, saith Son Ahman; or, in other words, Alphus; or, in other words, Omegus; even Jesus Christ your Lord. Amen. [Sidenote: Trial of "Doctor" Hurlburt.] _June 3_.--A conference of High Priests convened in the translating room in Kirtland. The first case presented was that of "Doctor" Philastus Hurlburt, who was accused of unchristian conduct with women, while on a mission to the east. On investigation it was decided that his commission be taken from him, and that he be no longer a member of the Church of Christ. [Sidenote: The House of the Lord to be Built at Kirtland.] The next matter before the conference was to ascertain what should be the dimensions or size of the house, that is to be built for a house of worship and for the School of the Prophets. I had received a revelation on the size of the house in which the word of the Lord was that it should be fifty-five feet wide, and sixty-five feet long, in the inner court. The conference appointed Joseph Smith, Jun., Sidney Rigdon and Frederick G. Williams to obtain a draft or construction of the inner court of the house. [Sidenote: The French Farm.] _June 4_.--A similar conference assembled at the same place and took into consideration how the French farm should be disposed of. The conference could not agree who should take charge of it, but all agreed to inquire of the Lord; accordingly we received the following: _Revelation to Enoch [Joseph Smith Jun.] Showing the Order of the City or Stake of Zion, in Shinehah [Kirtland,] given for a Sample to the Saints in Kirtland_. [2] 1. Behold, I say unto you, here is wisdom, whereby ye may know how to act concerning this matter, for it is expedient in me that this stake that I have set for the strength of Zion should be made strong; 2. Therefore, let my servant Ahashdah (Newel K. Whitney) take {353} charge of the place which is named among you, upon which I design to build mine holy house; 3. And again, let it be divided in lots, according to wisdom, for the benefit of those who seek inheritances, as it shall be determined in council among you. 4. Therefore, take heed that ye see to this matter, and that portion that is necessary to benefit mine order, for the purpose of bringing forth my word to the children of men; 5. For behold, verily I say unto you, this is the most expedient in me, that my word should go forth unto the children of men, for the purpose of subduing the hearts of the children of men for your good. Even so. Amen. 6. And again, verily I say unto you, it is wisdom and expedient in me, that my servant Zombre (John Johnson) whose offering I have accepted, and whose prayers I have heard, unto whom I give a promise of eternal life inasmuch as he keepeth my commandments from henceforth-- 7. For he is a descendant of Seth (Joseph), and a partaker of the blessings of the promise made unto his fathers-- 8. Verily I say unto you, it is expedient in me that he should become a member of the order, that he may assist in bringing forth my word unto the children of men; 9. Therefore ye shall ordain him unto this blessing, and he shall seek diligently to take away incumbrances that are upon the house named among you, that he may dwell therein. Even so. Amen. [Sidenote: John Johnson Ordained a High Priest.] Zombre [John Johnson] was ordained by the conference to the High Priesthood, and admitted according to the revelation. [Sidenote: Ground Broken for Kirtland Temple.] _June 5_.--George A. Smith hauled the first load of stone for the Temple, and Hyrum Smith and Reynolds Cahoon commenced digging the trench for the walls of the Lord's house, and finished the same with their own hands. [Sidenote: Action of Conference with Reference to the Temple.] _June 6_.--A conference of High Priests assembled, and chose Orson Hyde a clerk to the Presidency of the High Priesthood. This conference was more especially called to counsel the committee, who had been appointed to take the oversight of the building of the house of the Lord. The conference voted that the committee, (Reynolds Cahoon, Jared {354} Carter, and Hyrum Smith), proceeded immediately to commence building the house; or to obtaining materials, stone, brick, lumber, etc., for the same. [Sidenote: Hurlburt's Appeal.] _June 21_.--"Doctor" Hurlburt being dissatisfied with the decision of the council on his case presented the following appeal: I, Doctor Philastus Hurlburt, having been tried before the Bishop's council of High Priests on a charge of unchristian-like conduct with the female sex, and myself being absent at the time, and considering that strict justice was not done me, I do, by these presents, most solemnly enter my appeal unto the President's council of High Priests for a re-hearing, according to the privilege guaranteed to me in the laws of the Church, which council is now assembled in the school room, in Kirtland, this 21st day of June, 1833. It was voted by the council present, when this was received, that Brother Hurlburt be granted a re-hearing; and after prayer, (which was customary at the opening of all councils of the Church), the council proceeded to ordain two High Priests, to make out the number, (twelve) that the council, or Church court, might be organized. By the choice of the council Brothers John and William Smith were ordained under the hands of Elder Rigdon. Brother Hurlburt's case was then laid before the court, and the testimony against him given by Orson Hyde and Hyrum Smith, and duly investigated. The decision of the court was, that Brother Hurlburt should be forgiven, because of the liberal confession which he made. This court also decided that the Bishop's council decided correctly on the case, and that Brother Hurlburt's crime was sufficient to cut him off from the Church; but on his confession he was restored. [Sidenote: Copley's Case.] The President's court also took Brother Daniel Copley's Priest's license and membership from him, because he refused to fulfil his mission according to the council of the High Priesthood of the holy order of God. {355} [Sidenote: Excommunication of "Doctor" Hurlburt.] _June 23_.--"Doctor" Philastus Hurlburt was again called in question, by a general council; and Brother Gee, of Thompson, testified that Brother Hurlburt said that he deceived Joseph Smith's God, or the spirit by which he is actuated. There was also corroborating testimony brought against him by Brother Hodges. The council cut him off from the Church. [3] [Sidenote: Case of James Higby.] A council of the Elders of the church was held at Westfield, New York, the same day. Elder Gladden Bishop was president, and Brother Chester L. Heath clerk. Brother Paul entered a complaint against Brother James Higby, an Elder, for circulating false and slanderous reports, and not observing the order of the Gospel, and presented evidence unimpeachable, to substantiate the same to the satisfaction of the council; upon which evidence--and from Brother Higby's own mouth, and the spirit he manifested--he was declared {356} guilty by the council, and he was cut off from the Church. The council then demanded his license and the Church record, which he utterly refused to give up; therefore, resolved that the proceedings of the council be sent to Kirtland, that it may be known among the different branches of the Church. [4] Footnotes 1. Doctrine and Covenants, sec. xcv. 2. Doctrine and Covenants, sec. xcvi. 3. Owing to the subsequent prominence of this man, "Doctor" Philastus Hurlburt, as a bitter anti-Mormon, more should be said of him than is given in the Prophet's narrative. He was not a physician, as the title "Doctor" would seem to indicate; but being the seventh son in his father's family, according to the old folklore superstition that the seventh son would possess supernatural qualities that would make him a physician, he was called "Doc," or "Doctor," "This said 'Doctor,'" wrote Sidney Rigdon in 1839, to the _Boston Journal_, "was never a physician at any time, nor anything else but a base ruffian. He was the seventh son and his parents called him 'Doctor;' it was his name, and not the title of his profession. He once belonged to the Methodist church, and was excluded for immoralities. He afterwards imposed himself on the Church of Latter-day Saints, and was excluded for using obscene language to a young lady, a member of the said Church, who resented his insult with indignation which became both her character and profession." Joseph E. Johnson, in a communication to the _Deseret Evening News_, under date of December 28, 1880, says of "Doctor" Hurlburt: "In the year A. D. 1833, then living in Kirtland, Ohio, I became acquainted with a man subsequently known as Dr. Hurlburt, who came to investigate the truth of Mormonism. Claiming to be satisfied, he was baptized and became a member in full fellowship. He was a man of fine physique, very pompous, good looking, and very ambitious, with some energy, though of poor education. Soon after his arrival he came to my mother's house to board, where he remained for nearly a year, while he made an effort to get into a good practice of medicine, sought position in the Church and was ever striving to make marital connection with any of the first families. Finally * * * he was charged with illicit intercourse with the sex, was tried and cut off from the Church. He denied, expostulated, threatened, but to no use, the facts were too apparent, and he at once avowed himself the enemy of the Church." 4. The account of the council of Elders at Westfield was copied into the Kirtland Church record on the 29th of June, 1833. {357} CHAPTER XXVI. The Plat of the City of Zion--Its Temples--Correspondence on Affairs in Zion and Eugene. _An explanation of the plot of the city of Zion, sent to the brethren in Zion, the 25th of June, 1833_: [Sidenote: The General Plan of the City of Zion.] The plat contains one mile square; all the squares in the plat contain ten acres each, being forty rods square. You will observe that the lots are laid off alternately in the squares; in one square running from the south and north to the line through the center of the square; and in the next, the lots run from the east and west to the center line. Each lot is four perches in front and twenty back, making one half of an acre in each lot, so that no one street will be built on entirely through the street; but on one square the houses will stand on one street, and on the next one, another, except the middle range of squares, which runs north and south, in which range are the painted squares. The lots are laid off in the squares, north and south, all of them; because these squares are forty perches by sixty, being twenty perches longer than the others, their greatest length being east and west, and by running all these squares, north and south, it makes all the lots in the city of one size. {358} [Sidenote: The Blocks Set Aside for Temples.] The painted squares in the middle are for public buildings. The one without any figures is for store-houses for the Bishop, and to be devoted to his use. Figure first is for temples for the use of the presidency; the circles inside of the squares, are the places for the temples. You will see it contains twelve figures, two are for the temples of the lesser Priesthood. It is also to contain twelve temples. The whole plot is supposed to contain from fifteen to twenty thousand people: you will therefore see that it will require twenty-four buildings to supply them with houses of worship, schools, etc.; and none of these temples are to be smaller than the one of which we send you a draft. This temple is to be built in the square marked figure 1; and to be built where the circle is which has a cross on it on the north end. [Sidenote: Location of Lands for the Agriculturist.] South of the plot where the line is drawn, is to be laid off for farms, stables, etc., for the use of the city; so that no barns or stables will be in the city among the houses; the ground to be occupied for these must be laid off according to wisdom. On the north and south are to be laid off the farms for the agriculturist, and sufficient quantity of land to supply the whole plot; and if it cannot be laid off without going too great a distance from the city, there must also be some laid off on the east and west. [Sidenote: Zion a Group of Cities.] When this square is thus laid off and supplied, lay off another in the same way, and so fill up the world in these last days; and let every man live in the city for this is the city of Zion. All the streets are of one width, being eight perches wide. Also, the space round the outer edge of the painted squares, is to be eight perches between the temple and the street on every side. No one lot, in this city, is to contain more than one house, and that to be built twenty-five feet back from the street, leaving a small yard in front, to be planted in a grove, according to the taste of the builder; the rest {359} of the lot for gardens; all the houses are to be built of brick and stone. The scale of the plot is forty perches to the inch. [Sidenote: Names of the Temples.] The names of the temples to be built on the painted squares as represented on the plot of the city of Zion, which is now about to be forwarded thither:--numbers 10, 11, and 12, are to be called, House of the Lord, for the Presidency of the High and most Holy Priesthood, after the order of Melchisedek, which was after the order of the Son of God, upon Mount Zion, City of the New Jerusalem. Numbers 7, 8, and 9, the Sacred Apostolic Repository, for the use of the Bishop. Numbers 4, 5, and 6, the Holy Evangelical House, for the High Priesthood of the Holy Order of God. Numbers 1, 2, and 3, the House of the Lord, for the Elders of Zion, an Ensign to the Nations. Numbers 22, 23, and 24, House of the Lord for the Presidency of the High Priesthood, after the Order of Aaron, a Standard for the People. Numbers 19, 20, and 21, House of the Lord, the Law of the Kingdom of Heaven, and Messenger to the People; for the Highest Priesthood after the Order of Aaron. Numbers 16, 17, and 18, House of the Lord for the Teachers in Zion, Messenger to the Church. Numbers 13, 14, and 15, House of the Lord for the Deacons in Zion, Helps in Government. Underneath must be written on each house-- Holiness to the Lord. _A description of the House of the Lord, which is to be built first in Zion_: [Sidenote: The House of the Lord for the Presidency.] The house of the Lord for the Presidency, is eighty-seven feet long and sixty-one feet wide, and ten feet taken off of the east end for the stairway, leaves the inner court, seventy-eight feet by sixty-one, which is calculated and divided for seats in the following manner, viz: the two aisles four {360} feet wide each; the middle block of pews are eleven feet ten inches long, and three feet wide each; and the two lines drawn through the middle are four inches apart; in which space a curtain is to drop at right angles, and divide the house into four parts if necessary. The pews of the side blocks are fourteen and a half feet long, and three feet wide. The five pews in each corner of the house, are twelve feet six inches long. The open spaces between the corner and side pews are for fireplaces; those in the west are nine feet wide, and the east ones are eight feet and eight inches wide, and the chimneys carried up in the wall where they are marked with a pencil. [Sidenote: The Pulpits of the Temple.] The pulpit in the west end of the house is to be occupied by the High Priesthood, as follows:--Number 1, is for the President and his council; number 2, for the Bishop and his council; number 3, for the High Priests; and number 4 for the Elders: each of these is eight feet long, containing three coves or stands for the respective speakers; and those seats opposite them are for visiting officers, who are to occupy seats according to their respective grades. The two spaces in the middle are stairs two feet wide. The middle pulpit is to be elevated; the first seats one foot, the second two feet, the third three feet, and the fourth four feet. And those upon each side are also to be elevated: the first one eight inches, the second sixteen, the third twenty-four, the fourth thirty-two. The corner seats are to be occupied by singers, and elevated--the first seat six inches, the second twelve, the third eighteen, the fourth twenty-four, and the fifth thirty-two inches. The pulpit in the east end of the house is to be occupied by the Lesser Priesthood. Number 1, is for the Presidency of the Lesser Priesthood; number 2, for the Priests; number 3, for the Teachers; and number 4, for the Deacons; and the seats by their sides, are also to be {361} occupied by visiting officers; each one opposite his respective grade. The pulpits are to be finished with panel work, in the best workmanlike manner; and the building to be constructed of stone and brick of the best quality. Observe particularly that as there are pulpits at each end of the house, the backs of the congregation must be to one of them, and they will want occasionally to change. In order for this the house must have pews instead of slips, and in the pews let the seats be loose, that they may slip from one side of the pew to the other, so as to face either pulpit, as occasion may require. [Sidenote: The Windows.] The side view represents five windows in each story. The windows are to have each forty-eight lights, of seven by nine glass, six one way and eight the other; the sides and lintels of the windows to be of hewn stone, and on the top of the lintel is to be a Gothic top, as you see, but the windows must have a lintel; and so with the outside doors, all with Gothic tops. [Sidenote: General Dimensions.] Make your house fourteen feet high between the floors. There will not be a gallery but a chamber; each story to be fourteen feet high, arched overhead with an elliptic arch. Let the foundation of the house be of stone; let it be raised sufficiently high to allow of banking up so high as to admit of a descent every way from the house, so far as to divide the distance between this house, and the one next to it. On the top of the foundation, above the embankment, let there be two rows of hewn stone, and then commence the brick-work on the hewn stone. The entire height of the house is to be twenty-eight feet, each story being fourteen feet; make the wall a sufficient thickness for a house of this size. The end view represents five windows of the same size as those at the side, the middle window excepted, which is to be the same, with the addition of side lights. This middle window is designed to light the rooms both above and below, as the upper floor is to be laid off in the same way as the lower one, and arched overhead; with the {362} same arrangement of curtains, or veils, as before mentioned. The doors are to be five feet wide, and nine feet high, and to be in the east end of the house. The west end is to have no doors, but in other respects is to be like the east, except the windows are to be opposite the alleys which run east and west. The roof of the house is to have one-fourth pitch, the door to have Gothic top, the same as the windows. The shingles of the roof to be painted before they are put on. There is to be a fanlight, as you see. The windows and doors are all to have venetian blinds. A belfry is to be in the east end, and a bell of very large size. [Sidenote: Arrangement of Curtains.] You will be careful to have hooks and rings to suspend your veils on, so that they can be let down or raised at any time, at pleasure. Also, as you see, the pulpits are to have four seats, rising one above another; for instance, the Elder's seat is the lowest, next comes the High Priest's, next the Bishop's; so each of these must have a veil that is suspended from the upper floor, so as to be let down; which will at any time when necessary be let down, and shut off each stand or seat by itself. [Sidenote: Important Letter to Brethren in Zion.] The same day [June 25th], we wrote to Brother W. W. Phelps, and others in Zion, from Kirtland, as follows: _Brethren_;--We have received your last, containing a number of questions which you desire us to answer; this we do the more readily as we desire with all our hearts the prosperity of Zion, and the peace of her inhabitants; for we have as great an interest in the welfare of Zion, as you can have. First, as respects getting the Book of Commandments bound, we think it is not necessary. They will be sold well without binding, and there is no bookbinder to be had that we know of, nor are there materials to be had for binding, without keeping the books too long from circulation. With regard to the copies of the Book of Mormon, which are in the hands of Brother Burkett, we say to you, get them from Brother {363} Burkett, and give him a receipt for them in the name of the Literary Firm. Let Brother Gilbert pay Brother Chapin his money. We have not found the Book of Jasher, nor any other of the lost books mentioned in the Bible as yet; nor will we obtain them at present. Respecting the Apocrypha, the Lord said to us that there were many things in it which were true, and there were many things in it which were not true, and to those who desire it, should be given by the Spirit to know the true from the false. We have received some revelations within a short time back, which you will obtain in due season. As soon as we can get time, we will review the manuscripts of the Book of Mormon, after which they will be forwarded to you. We commend the plan highly of your choosing a teacher to instruct the High Priests, that they may be able to silence gainsayers. Concerning Bishops, we recommend the following: Let Brother Isaac Morley be ordained second Bishop in Zion, and let Brother John Corrill be ordained third. Let Brother Edward Partridge choose as counselors in their place, Brother Parley P. Pratt and Brother Titus Billings, ordaining Brother Billings to the High Priesthood. Let Brother Morley choose for his counselors, Brother Christian Whitmer, whom ordain to the High Priesthood, and Brother Newel Knight. Let Brother Corrill choose Brother Daniel Stanton and Brother Hezekiah Peck, for his counselors; let Brother Hezekiah also, be ordained to the High Priesthood. Zombre [John Johnson] has been received as a member of the firm, by commandment, and has just come to Kirtland to live; as soon as we get a power of attorney signed agreeable to law, for Alam [Edward Partridge] we will forward it to him, and will immediately expect one from that part of the firm to Ahashdah [Newel K. Whitney], signed in the same manner. We would again say to Alam [Edward Partridge], be sure to get a form according to law for securing a gift. We have found by examining the law, that a gift cannot be retained without this. The truth triumphs gloriously in the east; multitudes are embracing it. I, Sidney, who write this letter in behalf of the Presidency, had the privilege of seeing my aged mother baptized into the faith of the Gospel, a few weeks since, at the advanced age of seventy-five. She now resides with me. We send by this mail, a draft of the city of Zion, with explanations, and a draft of the house to be built immediately in Zion, for the Presidency, as well as for the purpose of religion and instruction. Kirtland, the stake of Zion, is strengthening continually. When the {364} enemies look at her they wag their heads and march along. We anticipate the day when the enemies will have fled away and be far from us. You will remember that the power of agency must be signed by the wives as well as the husbands, and the wives must be examined in the matter separate and apart from the husbands, the same as signing a deed, and a specification to that effect inserted at the bottom, by the justice before whom such acknowledgment is made, otherwise the power of attorney will be of none effect. Should you not understand the explanations sent with the drafts, you will inform us, so that you may have a proper understanding, for it is meet that all things should be done according to the pattern. We have found the following errors in the Commandments, as printed: fortieth chapter, tenth verse, third line, instead of "corruptable," put corrupted. Fourteenth verse of the same chapter, fifth line, instead of "respecter to persons," put respecter of persons. Twenty-first verse, second line of the same chapter, instead of "respecter to," put respecter of. Forty-fourth chapter, twelfth verse, last line, instead of "hands," put heads. Items of Instruction Concerning the Consecration of Property. _Brother Edward Partridge_: Sir:--I proceed to answer your questions, concerning the consecration of property:--First, it is not right to condescend to very great particulars in taking inventories. The fact is this, a man is bound by the law of the Church, to consecrate to the Bishop, before he can be considered a legal heir to the kingdom of Zion; and this, too, without constraint; and unless he does this, he cannot be acknowledged before the Lord on the Church Books: therefore, to condescend to particulars, I will tell you that every man must be his own judge how much he should receive and how much he should suffer to remain in the hands of the Bishop. I speak of those who consecrate more than they need for the support of themselves and their families. The matter of consecration must be done by the mutual consent of both parties; for to give the Bishop power to say how much every man shall have, and he be obliged to comply with the Bishop's judgment, is giving to the Bishop more power than a king has; and upon the other hand, to let every man say how much he needs, and the Bishop be obliged to comply with his judgment, is to throw Zion into confusion, and make a slave of the Bishop. The fact is, there must be a balance or equilibrium of power, between the Bishop and the people, and thus harmony and good will may be preserved among you. Therefore, those persons consecrating property to the Bishop in Zion, {365} and then receiving an inheritance back, must reasonably show to the Bishop that they need as much as they claim. But in case the two parties cannot come to a mutual agreement, the Bishop is to have nothing to do about receiving such consecrations; and the case must be laid before a council of twelve High Priests, the Bishop not being one of the council, but he is to lay the case before them. [1] Say to Brother Gilbert that we have no means in our power to assist him in a pecuniary way, as we know not the hour when we shall be sued for debts which we have contracted ourselves in New York. Say to him that he must exert himself to the utmost to obtain means himself, to replenish his store, for it must be replenished, and it is his duty to attend to it. We were not a little surprised to hear that some of our letters of a public nature, which we sent for the good of Zion, have been kept back from the Bishops. This is conduct which we highly disapprobate. Answers to Queries to Brother Phelps' Letter of June 4th. First, in relation to the poor: When the Bishops are appointed according to our recommendation, it will devolve upon them to see to the poor, according to the laws of the Church. In regard to the printing of the New Translation: It cannot be done until we can attend to it ourselves, and this we will do as soon as the Lord permits. As to Shederlaomach, [F. G. Williams], all members of the United Firm are considered one. The order of the Literary Firm is a matter {366} of stewardship, which is of the greatest importance; and the mercantile establishment God commanded to be devoted to the support thereof, and God will bring every transgression unto judgment. Say to the brothers Hulet and to all others, that the Lord never authorized them to say that the devil, his angels or the sons of perdition, should ever be restored; for their fate of destiny was not revealed to man, is not revealed, nor ever shall be revealed, save to those who are made partakers thereof: consequently those who teach this doctrine, have not received it of the Spirit of the Lord. Truly Brother Oliver declared it to be the doctrine of devils. We therefore command that this doctrine be taught no more in Zion. We sanction the decision of the Bishop and his council, in relation to this doctrine being a bar to communion. The number of disciples in Kirtland is about one hundred and fifty. We have commenced building the house of the Lord, in this place, and it goes on rapidly. Good news from the east and south of the success of the laborers is often saluting our ears. It is a general time of {367} health among us; families all well, and day and night we pray for the salvation of Zion. We deliver Brother Ziba Peterson over to the buffetings of Satan, in the name of the Lord, that he may learn not to transgress the commandments of God. We conclude our letter by the usual salutation, in token of the new and everlasting covenant. We hasten to close, because the mail is just going. Joseph Smith, Jun., Sidney Rigdon, F. G. Williams. P. S.--We feel gratified with the way in which Brother William W. {368} Phelps is conducting the _Star_ at present, we hope he will seek to render it more and more interesting. In relation to the size of Bishoprics: When Zion is once properly regulated there will be a Bishop to each square of the size of the one we send you with this; but at present it must be done according to wisdom. It is needful, brethren, that you should be all of one heart, and of one mind, in doing the will of the Lord. There should exist the greatest freedom and familiarity among the rulers in Zion. We were exceedingly sorry to hear the complaint that was made in Brother Edward Partridge's letter, that the letters attending the Olive Leaf had been kept from him, as it is meet that he should know all things in relation to Zion, as the Lord has appointed him to be a judge in Zion. We hope, dear brethren, that the like occurrence will not take place again. When we direct letters to Zion to any of the High Priests, which pertain to the regulation of her affairs, we always design that they should be laid before the Bishop, so as to enable him to perform his duty. We say so much, hoping it will be received in kindness, and our brethren will be careful of one another's feelings, and walk in love, honoring one another more than themselves, as is required by the Lord. Yours as ever, J. S., S. R., F. G. W. A Second Communication to the Brethren in Zion. Kirtland, July 2nd, 1833. _To the Brethren in Zion_: We received your letters of June 7th: one from Brothers William W. Phelps and Oliver Cowdery; one from Brother David Whitmer; and one from Brother Sidney Gilbert, for which we are thankful to our Heavenly Father, as also to hear of your welfare, and the prosperity of Zion. Having received your letters in the mail of today, we hasten to answer, in order that our reply may go with tomorrow's mail. We are exceedingly fatigued, owing to a great press of business. We this day finished the translating of the Scriptures, for which we returned gratitude to our Heavenly Father, and sat immediately down to answer your letters. We rejoiced greatly to hear of the safe arrival of Sister Vienna Jaques and Brother William Hobert, and thank our Heavenly Father that their lives have been spared them until their arrival. The health of the brethren and sisters in Kirtland is good at present; no case of sickness known to us. Brother Joseph C. {369} Kingsbury's wife is declining fast, and cannot continue much longer, but will soon be in the paradise of God. We are engaged in writing a letter to Eugene [2] respecting the two Smiths, as we have received two letters from them; one from John Smith, the other from the Elder of the Church. [3] As to the gift of tongues, all we can say is, that in this place, we have received it as the ancients did: we wish you, however, to be careful lest in this you be deceived. Guard against evils which may arise from any accounts given by women, or otherwise; be careful in all things lest any root of bitterness spring up among you, and thereby many be defiled. Satan will no doubt trouble you about the gift of tongues, unless you are careful; you cannot watch him too closely, nor pray too much. May the Lord give you wisdom in all things. In a letter mailed last week, you will doubtless, before you receive this, have obtained information about the New Translation. Consign the box of the Book of Commandments to N. K. Whitney & Co., Kirtland, Geauga county, Ohio, care of Kelly and Walworth, Cleveland, Cuyahoga county, Ohio. I, Sidney, write this in great haste, in answer to yours to Brother Joseph, as I am going off immediately, in company with Brother Frederick to proclaim the Gospel; we think of starting tomorrow. Having finished the translation of the Bible, a few hours since, and needing some recreation, we know of one way we can spend our time more to divine acceptance than in endeavoring to build up His Zion in these last days, as we are not willing to idle any time away which can be spent to useful purposes. Doors are opening continually for proclaiming the Gospel. The spirit of bitterness among the people is fast subsiding, and a spirit of inquiry is taking its place. I preached last Sunday at Chardon, our county seat; I had the court house; there was a general turn-out, good attention, and a pressing invitation for more meetings, which will be granted, if the Lord will, when we return from this tour. Brother Joseph is going to take a tour with Brother George James, of Brownhelm, as soon as Brother George comes to this place. We hope, our brethren, that the greatest freedom and frankness will exist between you and the Bishop, not withholding from one another any information from us, but communicating with the greatest freedom, lest you should produce evils of a serious character, and the Lord become offended: for know assuredly, if we, by our wickedness, bring evil on {370} our own heads, the Lord will let us bear it till we get weary and hate iniquity. Brother Frederick wants you to say to Brother Burke, that the man from whom he expected to get the mill stones, has run off, so he will not be able to get them; but Brother Burke can get them of the same man's make, in St. Louis. We conclude by giving our heartiest approbation to every measure calculated for the spread of the truth, in these last days; and our strongest desires, and sincerest prayers for the prosperity of Zion. Say to all the brethren and sisters in Zion, that they have our hearts, our best wishes, and the strongest desires of our spirits for their welfare, temporal, spiritual, and eternal. As ever, we salute you in the name of the Lord Jesus. Amen. Sidney Rigdon, Joseph Smith, Jun., F. G. Williams. Correspondence over Troubles in the Eugene Branch of the Church. Kirtland, July 2nd, 1833. _Brother John Smith_: We have just received your letter, of the 8th of June, which seems to have been written in a spirit of justification on your part. You will recollect that previous to your leaving this place, you were tried before the Bishop's court, which found you guilty of misdemeanor, and decided that you should no longer retain your authority in the Church; all of which we, as Presidents of the High Priesthood, sanction. You name something in your letter, that took place at Brother Olney's in Shalersville, on the 27th and 28th of August, which we perfectly recollect, and had you made such confession as you were required to, at Chippeway, all things would have worked together for your good, and as I told you; but you did not manifest that degree of humility to the brethren that was required, but remained obstinate; for that reason God withdrew His Spirit from you, and left you in darkness. In your letter you say many hard things against the brethren, especially against Father Joseph Smith, Brother Reynolds Cahoon, and Bishop Whitney, all of which we highly disapprove. It seems also that your son Eden is confederate with you, and needs to be reproved, together with yourself, in all humility before the Lord, or you must expect to be dealt with according to the laws of the Church. We say you are no more than a private member in the Church. [Sidenote: Presidents.] Joseph Smith, Jun., F. G. Williams, {371} Kirtland, July 2nd, 1833. _To the Church at Eugene_: Dear Brethren:--It is truly painful to be under the necessity of writing on a subject which engages our attention at this time, viz: the case of John Smith, and Eden Smith, his son. We have just received a letter from you concerning their standing in the Church. We do not hold them in fellowship. We would inform you that John Smith has been dealt with, and his authority taken from him; and you are required not to receive his teachings, but to treat him as a transgressor, until he repents and humbles himself before the Lord, to the entire satisfaction of the Church: and also, you have authority to call a conference, and sit in judgment on Eden's case, and deal with him as the law directs. We feel to rebuke the Elders of that branch of the Church of Christ, for not magnifying their office, and letting the transgressor go unpunished. We, therefore, enjoin upon you, to be watchful on your part, and search out iniquity, and put it down wherever it may be found. You will see by this, brethren, that you have authority to sit in council on the Smiths; and if found guilty, to deal with them accordingly. We have this day directed a letter to John Smith, thereby making known to him our disapprobation of the course he has pursued. We commend you to God and His grace, ever praying He will keep and preserve you blameless till He come. Joseph Smith, Jun., Sidney Rigdon, F. G. Williams. _Postscript by Bishop Whitney, same date_: Dear Brethren:--Yours of the 3rd of June, came safe to hand the last mail, and John Smith's, which was directed to Brother Joseph. Now, my brethren, on this sheet you have Brother Joseph's sanction to my proceedings, and the letter I last wrote you, and you will govern yourselves accordingly, for you have full power and authority to call the two brothers Smith to an account for their conduct; and, unless they repent and make satisfaction, not only to your branch of the Church, but also to this branch, they must be cut off from the body; for under existing circumstances, we have no fellowship with them. Brother John Smith's authority, as an officer in the Church, was taken from him before he left, and he ought to have given up his license; but he went away without doing so, and it seems he has made use of it to impose upon you. As to the two sisters you spoke of in your last, if there is no testimony on either side, all you can do is to forbid them to partake of the Sacrament unworthily; and pray much, and God will bring all things to light. N. K. Whitney, Bishop. Footnotes 1. The first of the following deed-forms was used in consecrating property to the Church; the second, in securing the stewardships to those entering into the law of consecration and stewardship, sometimes called the Order of Enoch, because it was the law under which the Patriarch Enoch and his people lived. These deed forms were found in the private papers of Bishop Edward Partridge. I. Be it known, that I, Titus Billings of Jackson county, and the state of Missouri, having become a member of the Church of Christ, organized according to law, and established by the revelations of the Lord, on the 6th day of April, 1830, do, of my own free will and accord, having first paid my just debts, grant and hereby give unto Edward Partridge of Jackson county, and state of Missouri, Bishop of said Church, the following described property, viz.:--sundry articles of furniture valued fifty-five dollars twenty-seven cents; also two beds, bedding and extra clothing valued seventy-three dollars twenty-five cents; also farming utensils valued forty-one dollars, also one horse, two wagons, two cows and two calves, valued one hundred forty-seven dollars. For the purpose of purchasing lands in Jackson county, Mo., and building up the New Jerusalem, even Zion, and for relieving the wants of the poor and needy. For which I, the said Titus Billings, do covenant and bind myself and my heirs forever, to release all my right and interest to the above described property, unto him, the said Edward Partridge, Bishop of said Church. And I, the said Edward Partridge, Bishop of said Church, having received the above described property, of the said Titus Billings, do bind myself, that I will cause the same to be expended for the above mentioned purposes of the said Titus Billings to the satisfaction of said Church; and in case I should be removed from the office of Bishop of said Church, by death or otherwise, I hereby bind myself and my heirs forever, to make over to my successor in office, for the benefit of said Church, all the above described property, which may then be in my possession. In testimony whereof, we have hereunto set our hands and seals this........... day of......., in the year of our Lord, one thousand, eight hundred and thirty ..... In the presence of Signed, Titus Billings. Edward Partridge II. Be it known, that I, Edward Partridge, of Jackson county, state of Missouri, Bishop of the Church of Christ, organized according to law, and established by the revelations of the Lord, on the 6th day of April, 1830, have leased and by these presents do lease unto Titus Billings, of Jackson county, and state of Missouri, a member of said Church the following described piece or parcel of land, being a part of section No. three, township No. forty-nine, range No. thirty-two, situated in Jackson county, and state of Missouri, and is bounded as follows, viz:--Beginning eighty rods E. from the S.W. corner of said section; thence N. one hundred and sixty rods; thence E. twenty-seven rods; twenty-five links; thence S. one hundred and sixty rods; thence W. seventy-seven rods; twenty-five links, to the place of beginning, containing twenty-seven and one-half acres, be the same more or less, subject to roads and highways. And also have loaned the following {367} described property, viz:--Sundry articles of furniture, valued fifty-five dollars twenty-five cents; also two beds, bedding and clothing, valued seventy-three dollars twenty-seven cents; also sundry farming utensils, valued forty-one dollars; also one horse, two cows, two calves, and two wagons, valued one hundred forty-seven dollars, to have and to hold the above described property, by him the said Titus Billings, to be used and occupied as to him shall seem meet and proper. And as a consideration for the use of the above described property I, the said Titus Billings, do bind myself to pay the taxes, and also to pay yearly unto the said Edward Partridge, Bishop of said Church, or his successor in office, for the benefit of said Church, all that I shall make or accumulate more than is needful for the support and comfort of myself and family. And it is agreed by the parties that this lease and loan shall be binding during the life of the said Titus Billings, unless he transgresses and is not deemed worthy by the authority of the Church, according to its laws, to belong to the Church. And in that case I, the said Titus Billings, do acknowledge that I forfeit all claim to the above described leased and loaned property, and hereby bind myself to give back the lease, and also pay an equivalent, for the loaned [articles] for the benefit of said Church, unto the said Edward Partridge, Bishop of said Church, or his successor in office. And further, in case of said Titus Billings' or family's inability in consequence of infirmity or old age to provide for themselves while members of this Church, I, the said Edward Partridge Bishop of said Church, do bind myself to administer to their necessities out of any fund in my hands appropriated for that purpose, not otherwise disposed of, to the satisfaction of the Church. And further, in case of the death of the said Titus Billings, his wife or widow, being at the time a member of said Church, has claim upon the above described leased and loaned property, upon precisely the same conditions that her said husband had them, as above described; and the children of the said Titus Billings, in case of the death of both their parents, also have claim upon the above described property, for their support, until they shall become of age, and no longer; subject to the same conditions yearly that their parents were; provided, however, should the parents not be members of said Church, and in possession of the above described property at the time of their deaths, the claim of the children as above described, is null and void. In testimony whereof we have hereunto set our hands and seals this.......... day of.......... in the year of our Lord, one thousand eight hundred and thirty.... In presence of Signed, Edward Partridge, Titus Billings. 2. This was a settlement in Ohio where a branch of the Church had been organized. 3. This was Eden Smith, son of the John Smith previously named, and president of the branch of the Church at Eugene. He is mentioned in a revelation given in March, 1832.--(See p. 257), where he is appointed to travel as a missionary companion to Stephen Burnett. {372} Chapter XXVII. Preparations of the Mob in Jackson County to Resort to Violence--Important Excerpts from the "Star." [Sidenote: The Rise of Mob Force in Jackson County.] July, which once dawned upon the virtue and independence of the United States, now dawned upon the savage barbarity and mobocracy of Missouri. Most of the clergy acting as missionaries to the Indians, or to the frontier inhabitants, were among the most prominent characters, that rose up and rushed on to destroy the rights of the Church, as well as the lives of her members. One Reverend Pixley [1], who had been sent by the Missionary Society to civilize and {373} Christianize the heathen of the west, was a black rod in the hands of Satan; as well as a poisoned shaft in the hands of our other foes. He wrote horrible falsehoods about the Saints which he sent to the religious papers in the East from time to time, in order to sour the public mind against them; and used his influence among both Indians and whites to overthrow the Church in Jackson county. On the first of July, he wrote a slanderous tract entitled, "Beware of False Prophets," which he carried from house to house, to incense the inhabitants against the Church, to mob them, and drive them away. The July number of _The Evening and Morning Star_, pursued a mild and pacific course; the first article therein, entitled, "Beware of False Prophets," was calculated to disabuse the honest public mind from Pixley's falsehoods; [2] and the caution against "Free People of Color," settling in Missouri, was sufficient to silence the fears of every sober mind, yet, it was all in vain; the hour of trial must come: notwithstanding the constitution of Missouri--as published in the same paper--says: {374} Article 4th. That all men have a natural and indefeasible right to worship Almighty God according to the dictates of their own consciences; and that no man can be compelled to erect, support, or attend any place of worship, or to maintain any minister of the Gospel, or teacher of religion; that no human authority can control or interfere with the rights of conscience; that no person can ever be hurt, molested, or restrained in his religious professions, or sentiments, if he do not disturb others in their religious worship. 5th. That no person, on account of his religious opinions, can be rendered ineligible to any office of trust or profit under this state; that no preference can ever be given by law, to any sect or mode of worship. [3] [Sidenote: The Mob Ignores the Constitutional Guarantee of Religious Freedom.] Yet, because the Saints in spiritual things believed and taught differently from their neighbors--although both the faith and the teachings of the Saints were according to the laws of heaven--the mob drew up and published the following manifesto: The Manifesto of the Mob. [4] We, the undersigned, citizens of Jackson county, believing that an important crisis is at hand, as regards our civil society, in consequence of a pretended religious sect of people, that have settled, and are still settling in our county, styling themselves Mormons; and intending, as we do, to rid our society, "peaceably if we can, forcibly if we must," and believing as we do, that the arm of the civil law does not afford us a guarantee, or at least a sufficient one, against the evils which are now inflicted upon us, and seem to be increasing, by the said religious sect, deem it expedient, and of the highest importance, to form ourselves into a company for the better and easier accomplishment of our purpose--a purpose which we deem it almost superfluous to say, is justified as well by the law of nature, as by the law of self-preservation. {375} It is more than two years since the first of these fanatics, or knaves, (for one or the other they undoubtedly are), made their first appearance amongst us, and pretended as they did, and now do, to hold personal communication and converse face to face with the Most High God; to receive communications and revelations direct from heaven; to heal the sick by laying on hands; and, in short, to perform all the wonder-working miracles wrought by the inspired Apostles and Prophets of old. We believed them deluded fanatics, or weak and designing knaves, and that they and their pretensions would soon pass away; but in this we were deceived. The arts of a few designing leaders amongst them, have thus far succeeded in holding them together as a society; and since the arrival of the first of them, they have been daily increasing in numbers; and if they had been respectable citizens in society and thus deluded, they would have been entitled to our pity rather than to our contempt and hatred; but from their appearance, from their manners, and from their conduct since their coming among us, we have every reason to fear that, with but very few exceptions, they were of the very dregs of that society from which they came, lazy, idle, and vicious. This we conceive is not idle assertion, but a fact susceptible of proof, for with these few exceptions above named, they brought into our country little or no property with them and left less behind them, and we infer that those only yoke themselves to the Mormon car who had nothing earthly or heavenly to lose by the change; and we fear that if some of the leaders amongst them, had paid the forfeit due to crime, instead of being chosen ambassadors of the Most High, they would have been inmates of solitary cells. But their conduct here stamps their characters in their true colors. More than a year since, it was ascertained that they had been tampering with our slaves, and endeavoring to sow dissensions and raise seditions amongst them. Of this their Mormon leaders were informed, and they said they would deal with any of their members who should again in like case offend. But how spacious are appearances. In a late number of the _Star_, published in Independence by the leaders of the sect, there is an article inviting free negroes and mulattoes from other states to become Mormons, and remove and settle among us. This exhibits them in still more odious colors. It manifests a desire on the part of their society, to inflict on our society an injury that they know would be to us entirely insupportable, and one of the surest means of driving us from the country; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste amongst us would corrupt our blacks, and instigate them to bloodshed. They openly blaspheme the Most High God, and cast contempt on {376} His holy religion, by pretending to receive revelations direct from heaven, by pretending to speak unknown tongues, by direct inspiration, and by divers pretenses derogatory to God and religion, and to the utter subversion of human reason. They declare openly that their God hath given them this county of land, and that sooner or later they must and will have possession of our lands for an inheritance; and, in fine, they have conducted themselves on many other occasions, in such a manner, that we believe it a duty we owe to ourselves, our wives, and children, to the cause of public morals, to remove them from among us, as we are not prepared to give up our pleasant places and goodly possessions to them or to receive into the bosom of our families, as fit companions for our wives and daughters, the degraded and corrupted free negroes and mulattoes that are now invited to settle among us. Under such a state of things, even our beautiful county would cease to be a desirable residence, and our situation intolerable. We, therefore, agree that after timely warning, and receiving an adequate compensation for what little property they cannot take with them, they refuse to leave us in peace, as they found us--we agree to use such means as may be sufficient to remove them, and to that end we each pledge to each other our bodily powers, our lives, fortunes and sacred honors. We will meet at the court house, at the town of Independence, on Saturday next, the 20th inst., [July], to consult on subsequent movements. Among the hundreds of names attached to the above document were: Lewis Franklin, _jailor_; Samuel C. Owens, _county clerk_; Russel Hicks, _deputy county clerk_; R. W. Cummins, _Indian agent_; James H. Flournoy, _postmaster_; S. D. Lucas, _colonel and judge of the court_; Henry Chiles, _attorney-at-law_; N. K. Olmstead, _M. D_.; John Smith, _justice of the peace_; Samuel Weston, _justice of the peace_; William Brown, _constable_; Abner F. Staples, _captain_; Thomas Pitcher, _deputy constable_; Moses G. Wilson and Thomas Wilson,_ merchants_. [5] {377} Free People of Color. [6] To prevent any misunderstanding among the churches abroad, respecting free people of color, who may think of coming to the western boundaries of Missouri, as members of the Church, we quote the following clauses from the laws of Missouri: "Section 4.--Be it further enacted, that hereafter no free negro or mulatto, other than a citizen of someone of the United States, shall come into or settle in this state under any pretext whatever; and upon complaint made to any justice of the peace, that such person is in his county, contrary to the provisions of this section, if it shall appear that such person is a free negro or mulatto, and that he hath come into this state after the passage of this act, and such person shall not produce a certificate, attested by the seal of some court of record in someone of the United States, evidencing that he is a citizen of such state, the justice shall command him forthwith to depart from this state; and in case such negro or mulatto shall not depart from the state within thirty days after being commanded so to do as aforesaid, any justice of the peace, upon complaint thereof to him made may cause such person to be {378} brought before him and may commit him to the common goal of the county in which he may be found, until the next term of the circuit court to be held in such county. And the said court shall cause such person to be brought before them and examine into the cause of commitment; and if it shall appear that such person came into the state contrary to the provisions of this act, and continued therein after being commanded to depart as aforesaid, such court may sentence such person to receive ten lashes on his or her bare back, and order him to depart the state; and if he or she shall not depart, the same proceedings shall be had and punishment inflicted, as often as may be necessary, until such person shall depart the state. "Sec. 5.--Be it further enacted, that if any person shall, after the taking effect of this act, bring into this state any free negro or mulatto, not having in his possession a certificate of citizenship as required by this act, (he or she) shall forfeit any pay, for every person so brought, the sum of five hundred dollars, to be recovered by action of debt in the name of the state, to the use of the university, in any court having competent jurisdiction; in which action the defendant may be held to bail, of right and without affidavit; and it shall be the duty of the attorney-general or circuit attorney of the district in which any person so offending may be found, immediately upon information given of such offenses to commence and prosecute an action as aforesaid." Slaves are real estate in this and other states, and wisdom would dictate great care among the branches of the Church of Christ on this subject. So long as we have no special rule in the Church, as to people of color, let prudence guide, and while they, as well as we, are in the hands of a merciful God, we say: Shun every appearance of evil. "The Evening and Morning Star" Extra. [7] July 16, 1833. Having learned with extreme regret, that an article entitled, "Free {379} People of Color," in the last number of the _Star_, has been misunderstood, we feel in duty bound to state, in this _Extra_, that our intention was not only to stop free people of color from emigrating to this state, but to prevent them from being admitted as members of the Church. On the second column of the one hundred and eleventh page of the same paper, may be found this paragraph:--"Our brethren will find an extract of the law of this state, relative to free people of color, on another page of this paper. Great care should be taken on this point. The Saints must shun every appearance of evil. As to slaves, we have nothing to say; in connection with the wonderful events of this age much is doing towards abolishing slavery, and colonizing the blacks in Africa. We often lament the situation of our sister states in the south, and we fear, lest, as has been the case, the blacks should rise and spill innocent blood, for they are ignorant, and a little may lead them to disturb the peace of society. To be short, we are opposed to having free people of color admitted into the state; and we say, that none will be admitted into the Church; for we are determined to obey the laws and constitutions of our country, that we may have that protection which the sons of liberty inherit from the legacy of Washington, through the favorable auspices of a Jefferson and Jackson. _The Elders Stationed in Zion, to the Churches Abroad, in Love Greeting_: (From _The Evening and Morning Star_, July number.) Dear Brethren:--One year having passed since we addressed the {380} churches abroad, on the situation of Zion and the state of the gathering, it seems to be our duty to again address the Saints on the same subjects. Although you frequently learn through the medium of the _Star_ our situation and progress, yet we indulge a hope, that a circular from us, particularly setting these things forth at this time, will be received by you in fellowship. We have abundant reason to thank the Lord for His goodness and mercy manifested unto us, since we were planted in this land. With the exception of the winter season, the gathering has continued slowly. At present we have not the exact number of the disciples; but suppose that there are near seven hundred,--include with these their children and those that belong to families, and the number will probably amount to more than twelve hundred souls. Many have been planted upon their inheritances, where blessed with a fruitful soil, and a healthy climate, they are beginning to enjoy some of the comforts of life. This in connection with peace and satisfaction of pure and undefiled religion; which is to visit the widow and fatherless in their afflictions and to keep ourselves unspotted from the world, brings down the blessings of peace and love from our Father, and confirms our faith in the promise, that we shall see Him in the flesh, when He comes to be glorified in His Saints, and to be admired in all them that believe in that day. Here let us remark, that our duty urges us to notice a few letters which have been sent from this place, by persons seeking the loaves and fishes, or by such as have lost their standing among men of character in the world. In the letters alluded to, are some facts; but most of the statements are false. It is said that women go out to work; this is a fact, and not only women, but men, too; for in the Church of Christ, all that are able have to work to fulfil the commandments of the Lord; and the situation in which many have come up here, has brought them under the necessity of seeking employment from those who do not belong to the Church. Yet, we can say as far as our knowledge extends, that they have been honorably compensated. And we are willing to decree concerning mankind, Thou shalt eat thy bread by the sweat of thy brow, should be fulfilled. Members of the Church have, or will have, "deeds" [to their lands] in their own name. One Bates, from New London, Ohio--who subscribed fifty dollars for the purpose of purchasing lands, and the necessaries for the Saints--after his arrival here, sued (Bishop) Edward Partridge, and obtained a judgment for the same. Bates shortly after denied the faith, and ran away on Sunday, leaving debts unpaid. We do not mention this to cast reflection, but to give a sample of his work manifested since he came to this land. No man that has consecrated property to the Lord, {381} for the benefit of the poor and the needy, by a deed of gift according to the laws of the land, has thought of suing for it, any more than the men of the world, who give, or donate to build meeting houses, and colleges; or send missionaries to India or the Cape of Good Hope. Every Saint that has come to this land to escape the desolations which await the wicked, and prepare for the coming of the Lord, is well satisfied with the country, and the order of the kingdom of our God; and we are happy to say that the inhabitants of Zion are growing in grace and in the knowledge of those things which lead to peace and eternal glory. And our hearts are filled with thanksgiving for the privilege of bearing this testimony concerning our brethren on this land. One object in writing this epistle is, to give some instructions to those who come up to the land of Zion. Through a mistaken idea many of the brethren abroad, that had property, have given some away, and sacrificed some, they hardly know how. This is not right nor according to the commandments. We would advise in the first place, that every disciple, if in his power, pay his just debts so as to owe no man, and then if he has any property left, let him be careful of it; and he can help the poor, by consecrating some for their inheritances; for as yet, there has not been enough consecrated to plant the poor in inheritances, according to the regulation of the Church and the desire of the faithful. This might have been done, had such as had property been prudent. It seems as though a notion was prevalent in Babylon, that the Church of Christ was a common stock concern. This ought not so to be, for it is not the case. When a disciple comes to Zion for an inheritance, it is his duty, if he has anything to consecrate to the Lord for the benefit of the poor and needy, or to purchase lands, to consecrate it according to the law of the Lord, and also according to the law of the land, and the Lord has said, that in keeping his laws we have no need to break the laws of the land; and we have abundant reason to be thankful, that we are permitted to establish ourselves under the protection of a government that knows no exceptions to sect or society, but gives all its citizens the privilege of worshiping God according to their own desire. Again, while in the world, it is not the duty of a disciple to exhaust all his means in bringing the poor to Zion; and this because if all should do so, there would be nothing to put in the storehouse in Zion for the purpose which the Lord has commanded. Do not think, brethren, by this, that we would advise or direct that the poor be neglected in the least; this is not the desire of our hearts; for we are mindful of the word of our Father, which informs us that in His bosom it is decreed that the poor and the meek of the earth shall possess it. The welfare of the poor has always a place in our hearts; yet we {382} are confident that our experience, even had we nothing else to prompt us to advise on this point, and that wholly for the good of the cause in which we labor, would be sufficient in the minds of our brethren abroad, to excuse a plainness on this important part of our subject. To see numbers of disciples come to this land, destitute of means to procure an inheritance, and much less the necessaries of life awakens, a sympathy in our bosoms of no ordinary feeling; and we should do injustice to the Saints were we to remain silent, when, perhaps, a few words, by way of advice, may be the means of instructing them, that hereafter great difficulties may be avoided. For the disciples to suppose that they can come to this land without ought to eat, or to drink, or to wear, or anything to purchase these necessaries with, is a vain thought. For them to suppose that the Lord will open the windows of heaven, and rain down angel's food for them by the way, when their whole journey lies through a fertile country, stored with the blessings of life from His own hand for them to subsist upon, is also vain. For them to suppose that their clothes and shoes will not wear out upon the journey, when the whole of it lies through a country where there are thousands of sheep from which wool in abundance can be procured to make them garments, and cattle upon a thousand hills, to afford leather for shoes, is just as vain. The circumstances of the Saints in gathering to the land of Zion in these last days are very different from those of the children of Israel, after they despised the promised rest of the Lord, after they were brought out of the land of Egypt. Previous to that, the Lord promised them, if they would obey His voice and keep His commandments, that He would send the hornet before them, and drive out those nations which then inhabited the promised land, so that they might have peaceable possession of the same, without the shedding of blood. But in consequence of their unbelief and rebellion, they were compelled to obtain it by the sword, with the sacrifice of many lives. But to suppose we can come up here and take possession of this land by the shedding of blood, would be setting at naught the law of the glorious Gospel and also the word of our great Redeemer: and to suppose we can take possession of this country without making regular purchases of the same, according to the laws of our nation, would be reproaching this great republic, in which the most of us were born, and under whose auspices we all have protection. We feel as though enough was said on this point, knowing that a word to the wise is sufficient; and that all our brethren are aware of the fact, that all the tithes cannot be gathered into the storehouse of the Lord, that the windows of heaven may be opened, and a blessing be poured out that there is not room enough to contain it, if all the {383} means of the Saints are exhausted, before they reach the place where they can have the privilege of so doing. Do not conclude from these remarks, brethren, that we doubt in the least, that the Lord will provide for His Saints in these last days; or think that we would extend our hands to steady the ark; for this is not the case. We know that the Saints have the unchangeable word of God that they shall be provided for; yet we know, if any are imprudent, or lavish, or negligent, or indolent, in taking that proper care, and making that proper use of what the Lord has made them stewards over, they are not counted wise; for a strict account of every one's stewardship is required, not only in time, but will be in eternity. Neither do we apprehend that we shall be considered putting out our hands to steady the ark of God by giving advice to our brethren upon important points relative to their coming to Zion, when the experience of almost two years' gathering, has taught us to revere that sacred word from heaven. "Let not your flight be in haste, but let all things be prepared before you." Then, brethren, we would advise, that where there are many poor in a church, that the Elders counsel together, and make preparations to send a part at one time, and a part at another. And let the poor rejoice in that they are exalted, but the rich in that they are made low, for there is no respect of persons in the sight of the Lord. The disciples of Christ, blessed with immediate revelations from Him, should be wise and not take the way of the world, nor build air-castles, but consider that when they have been gathered to Zion, means will be needed to purchase their inheritances, and means will be needed to purchase food and raiment for at least one year; or at any rate, food; and where disciples, or churches, are blessed with means to do as much as this, they would be better off in Zion than in the world, troubled as it is, and will shortly be, with plagues, famines, pestilences, and utter destruction upon the ungodly. On the subject of false reports, which are put in circulation by evil-minded men, to ridicule the idea of the gathering of Israel in these last days, we would say to our brethren abroad, believe them not; _The Evening and Morning Star_ was established expressly to publish the truth, and the word of the Lord, that the Saints might not be deceived, by such as make broad the borders of their garments, and love the uppermost rooms at feasts; yea, by such as bind heavy burdens which are grievous to be borne, and lay them upon men's shoulders but will not move them with one of their fingers. Yea, we give this caution that the disciples may not give heed to the gainsaying of those who seek the honor of this world and the glory of the same, rather than seek the honor of God and His glory; nor those who have turned away from the Church of Christ, and denied the faith delivered to His Saints in these last days. {384} Brethren, the Lord has begun to gather His children, even Israel, that they may prepare to enter into and enjoy His rest when He comes in His glory, and He will do it. No matter what your ideas, or notions may be upon the subject; no matter what foolish reports the wicked may circulate to gratify an evil disposition, the Lord will continue to gather the righteous, and destroy the wicked, till the sound goes forth--_it is finished_. It ought to be known abroad that much improvement is needed in the cattle, sheep, and hogs in this part of the country. As cows here are worth from ten to fifteen dollars, our brethren would do well, and we would advise them, to purchase before they arrive in this region. In fact, if they journey according to the commandments of the Lord, pitching their tents by the way, like Israel in days of old, it would be no more than right to drive cows enough to supply every family or company with milk on the way. They would then have them when they arrived here, and if they selected of the best breeds, they would lay a foundation for improvement. A thing of which all our brethren who are acquainted with raising stock will at once see the propriety. The sheep of this state are large, but as their wool is coarse, the breed would soon be improved if our brethren would drive with them some merinos or saxons. As soon as wool and flax are had among the brethren, sufficient for the purpose, they will manufacture cloth for their own use in the Church. The swine in this country are not good, being the old fashioned shack breed, and much inferior to the large, white grass breed of the eastern states. If any could introduce this breed, what little pork might be wanted in the winter, would be much better, and easier raised. It is a matter of much surprise to us, that our brethren should come up to the land of Zion, as many do, without bringing garden seeds, and even seeds of all kinds. The Jaredites and Nephites took with them of all kinds; and the Jaredites, all kinds of animals. And although the Lord has said that it was His business to provide for His Saints, yet He has not said that He would do it, unless they kept His commandments. And notwithstanding the fullness of the earth is for the Saints, they can never expect it unless they use the means put into their hands to obtain the same in the manner provided by our Lord. When you flee to Zion, we enjoin the word, prepare all things, that you may be ready to labor for a living, for the Lord has promised to take the curse off the land of Zion in His own due time, and the willing and the obedient, not the idle, will eat the good of the same; for they are to be had in remembrance before the Lord. One very important requisition for the Saints that come up to the {385} land of Zion is, that before they start, they procure a certificate from three Elders of the Church, or from the Bishop in Ohio, according to the commandments; and when they arrive, to present it to the Bishop in Zion; otherwise they are not considered wise stewards, and cannot be received into fellowship with the Church, till they prove themselves by their own goodness. Some of our brethren may think, at the first instant, perhaps, that this is useless and formal, but a few reflections will be sufficient for them to see the propriety of it, and more especially, when they learn that it is a commandment given us of the Lord. On another page of this paper, our brethren will find an extract of the law of this state relative to free people of color. Great care should be taken on this point. The Saints must shun every appearance of evil. As to slaves, we have nothing to say. In connection with the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks in Africa. The foregoing remarks have been addressed to our brethren abroad, considered as one general body, and have been designed as general information to all. We cannot close this epistle, compatible with our duty, without particularly addressing ourselves to our brethren, the Elders, to whom is entrusted the preaching of the everlasting Gospel,--the glad tidings of salvation to Israel, and to all the Gentiles if they will listen to the invitation. Brethren, we are aware of your many afflictions, or at least in part, some of us having been eye witnesses to the things of God, and having been called to bear testimony of the same from the first, since this Gospel has been proclaimed in these last days. The desire of our hearts for your prosperity we can truly say is inexpressible; for when you are prospered, we are, and when you are blessed, we are blessed also. The afflictions which you are necessarily called to undergo in these days of tribulation and vengeance upon the wicked, call forth from our hearts unceasing prayers to our common parents in your behalf, that you may be enabled to deliver His message in the demonstration of His Spirit, and call together His elect from the ends of the earth, to the place of the name of the Lord of hosts, even to Mount Zion. By those few expressions, you will see brethren, how important we view your calling. We do not consider that it is our duty to direct you in your missions; but we will give you in few words what we have reason to expect relative to the gathering of the Saints, according to the revelations of the Lord. By the authority of your calling and ordination, you, no doubt, will admit that it will be expected that you know your duty, and at all times and in all places, teach the disciples theirs; but we are sorry to {386} say, that in some instances, some of our brethren have failed to do so. We will remind our brethren of a clause in the covenants, which informs us that all who are ordained in this Church, are to be ordained according to the gifts and callings of God unto them, by the power of the Holy Ghost which is in the one who ordains them. We would also remind them of one valuable caution recorded in Paul's first letter to Timothy, which says, "Lay hands suddenly on no man, neither be partaker of other men's sins." Those cautions, however, are particularly addressed to our young brethren in the ministry. We know that many of our brethren are wise in these important parts of their labors, and have rid their garments of the blood of this generation, and are approved before the Lord. We will proceed further, brethren, to notice some particular items immediately connected with your duties, and what, as we said before, we have reason to expect from you, according to the revelations. In one given December 4th, 1831, we learn that it is the duty of the Elders of the Church in the East to render an account of their stewardship unto the Bishop appointed unto the Church in that part of the Lord's vineyard. The Lord says, "And now, verily I say unto you, that as every Elder in this part of the vineyard, (the East) must give an account of his stewardship unto the Bishop in this part of the vineyard, a certificate from the judge or Bishop in this part of the vineyard, unto the Bishop in Zion, rendereth every man acceptable, and answereth all things for an inheritance, and to be received as a wise steward, and as a faithful laborer; otherwise he shall not be accepted of the Bishop in Zion. "And now, verily I say unto you, let every Elder who shall give an account unto the Bishop of the Church, in this part of the vineyard, (the East) be recommended by the church or churches, in which he labors, that he may render himself and his accounts approved in all things." We hope brethren, that you will be particular to teach the disciples abroad prudence and economy in all things. Teach them in plainness, that without regular recommends, they cannot be received in fellowship with the Church in Zion, until after they have proven themselves worthy by their godly walk. And those who are recommended by you, we expect will be such as are personally known to you to be disciples indeed, and worthy the confidence of all Saints. Viewing the quotation relative to your obtaining a certificate from the Bishop in the East concerning your worthiness, you cannot blame us, brethren, if we are strict on this point. It may be understood, {387} therefore, by our brethren, the EIders, who come from the East and do not bring a regular certificate showing that their labors have been accepted there, that they cannot be accepted in Zion. We do not set ourselves up as judges in this; we have only a desire to see the order of our Redeemer's kingdom observed in all things; for His commandments are precious with us; we have them in our hands, and they are sacred to our hearts. Our brethren who labor in the churches a distance to the west of the residence of the Bishop in the East, who do not render their accounts to him, should be particular to bring recommends from the churches in which they do labor, and present them with the accounts of their labors to the Bishop immediately after their arrival here. And those Elders who labor continually in preaching the Gospel to the world, should also be particular to render their account of the same, that they may show themselves approved in all things, and be known to be worthy of the high office in which they stand in the Church of Christ. Having said considerable concerning those particular points which are necessary to be observed by our brethren who journey to this land, and also a few words to the Elders, we deem it a privilege before we conclude, to say something more to the Church at large. In the previous remarks, however, we presume our brethren may make many improvements; and, perhaps, discover some errors; if so, we can say, that the best of motives has prompted us to write to our brethren; and if some small errors are to be found, we are certain that the general ideas are correct, and will be a means of doing good, if those who are immediately interested in the same, give heed to them. Dear brethren in the New Covenant, accept this as a token for a salutation in the name of the Lord Jesus Christ, from your brethren in Zion. While we are permitted to witness the great things which are continually taking place in fulfilment of the prophecies concerning the last days, as the children of God are gathered home to prepare themselves for the supper of the Lamb, our language, that is, the English tongue, fails to express our joy. Extracts from the Elders' Letters to the Editor of the "Evening and Morning Star," July Number. Palmyra, Missouri, May 16th, 1833. The Lord is opening the eyes of the blind, and blessing our labors. We have baptized eighteen members in this settlement. G. M. Hinkle, Elisha H. Groves. Six Miles from Quincy, Mo., June 3, 1833. Every few days there are some honest souls born into the kingdom {388} of God. Persecution rages to a considerable extent. It seems as if every denomination, sect, party, and club, were prepared to fight against the work of the Lord. A man has just told me that in Palmyra, in forty-eight hours, the cholera had taken forty-seven to their graves. The disease is in the country as well as the town, and carries off all ages, colors and conditions, sparing none. George M. Hinkle. Chenango Point, N. Y., May 16, 1833. _Dear Brother_:--It is about six weeks since I left Kirtland to take a mission to the East; since which time I have visited twelve churches, and passed three others in coming to this place; all of which are nearly in the course from Kirtland to Chenango, N. Y.; so grows, and so spreads the mighty work of the Lord. Some of said churches are composed of nearly one hundred members; and in nearly all of them, the work is still going on. O, may the Lord cause His glorious voice to be heard, until error and superstition shall give way to the everlasting Gospel of Jesus. I feel much weakness as a man, but in the strength of Christ, I am resolved to blow the trumpet of the Gospel until the people of God are delivered from the merchants and traffickers of souls unto the glorious liberty of the Gospel. I have baptized four since I left Kirtland. As for myself, I intend, if possible, to attend the school at the _latter_ Jerusalem, to which, I am confident it is my privilege to go, as often as the old Apostles went to the _former_ Jerusalem. I have traveled about five hundred miles in about six weeks, and held fifteen meetings, and I trust that I shall continue to receive the grace of God to support me even to the end. Sylvester Smith. State of the World. (From the July _Star_.) The flood of waters, occasioned by the great rains in the eastern and middle states, did immense damage: war between Turkey and Russia continued to rage: and the epidemic disease of London continued its frightful ravages; so terrible were its effects as to close all the principal places of amusement and suspend the court of reform for the metropolis. [Sidenote: Council of Elders in Kirtland.] _July 13_.--Elder Brigham Young having returned from his mission to Canada, accompanied by some twenty or thirty of the brethren, a council of Elders assembled in Kirtland. There were present at the council Gideon H. Carter, Jacob Wood, {389} Dennis Lake, Brigham Young, James Lake, Newel K. Whitney, John Smith, Luke S. Johnson and myself. Elder James Lake desired to know the will of the Lord, whether he should proceed on to Zion, or remain in Kirtland. It was decided that he should remain in Kirtland. Footnotes 1. The Reverends Finis Ewing and Isaac McCoy were equally bitter and nearly as active. The former was the head and front of the Cumberland Presbyterian church, and is credited with publishing this statement: "The Mormons are the common enemies of mankind and ought to be destroyed." Of this Reverend Pixley and the part taken by the clergy against the Saints generally in these Jackson county troubles, Elder Newel Knight, in his journal, published in _Scraps of Biography_, page 76, says: "The sectarian priests and missionaries around us were among the first to come out both secretly and openly against us. Among the more active of these was a Mr. Pixley, who did not content himself in slandering us to the people of Jackson county, but also wrote to eastern papers telling horrible lies about us, with the evident intention of rousing a spirit of hatred against us. His talk was of the bitterest kind, his speeches perfectly inflammatory; and he appeared to have an influence among the people to carry them with him in his hellish designs. Nor did he confine his actions to the white settlers, but tried to stir up the Indians against us, and use every means in his power to accomplish his purposes. His efforts were seconded by such men as Reverends McCoy, Fitzhugh, Bogard, Kavanaugh, Lovelady, Likens, Hunter, and others; and by their perseverance at last, the public mind became so excited that on the 20th of July a meeting was called and largely attended by not only the rabble of the county, but also the men holding official positions." 2. As stated in the Prophet's narrative, the article in the _Star_, "Beware of False Prophets," written as an answer to Reverend Pixley's tract, was of a mild and pacific character. It proceeds to place in contrast, merely, the course and character of true Prophets and false ones--fixing many of the marks of false prophets, however, on the sectarian ministers of the times who, while clinging to forms of godliness, were denying the power thereof. It makes no direct allusion to the tract of Rev. Pixley, nor does it say a personal word of the course he was pursuing: but indirectly it evidently refers to him and his nefarious work in the following passages: "When, therefore, any man, no matter who, or how high his standing may be, utters or publishes anything which afterwards proves to be untrue, he is a false prophet. And if he does it uncalled for, for the purpose of injuring his fellow-beings, or for the sake of gain, or to deceive any man by putting a false coloring upon a matter of religion, to lead astray or prejudice the minds of any to hinder them from receiving the truth, wo unto him, he is a false prophet! * * * * Here then we can say, where we find a person uttering or publishing what he does not know to be a truth, merely to make a noise, whereby the least saint on earth might be offended--beware of false prophets. * * * * Did you ever hear, or have you ever read of a true prophet that spake evil of any man, or that would lie to further the cause of God or anything else? If you have, brethren, then has the hypocrite an excuse for leaving his own fault unexposed, and publishing his neighbor's to the world. Then has the false prophet an opportunity to plead his right to send his lying words abroad, that he may obtain the praise and glory of this world, and deceive the simple." 3. The comment of the editor of the _Star_ on this clause of Missouri's constitution is--"It shows a liberality of opinion of the great men of the west, and will vie with that of any other state. It is good; it is just, and it is the citizen's right." 4. This document is sometimes referred to as "_The secret constitution_," and was doubtless regarded as a "constitution" by the mob, by which they were bound together to accomplish the objects set forth in the document itself. The Saints became aware of its existence and the fact of its being circulated among the old settlers about the middle of July; how long before that it had been circulated is not known, but it was doubtless drawn up early in that month. 5. Relative to the charges against the saints in the foregoing documents, Elder Parley P. Pratt has the following pertinent comment in his "History of the Persecution of the Saints", pages 26-29: "I will briefly notice a few items of the foregoing bond of conspiracy, for I consider most of it as too barefaced to need any comment. In the first place I would inquire whether our belief as set forth in this declaration, as to gifts, miracles, revelations and tongues, is not the same that all the Apostles and disciples taught, believed and practiced, and the doctrine of the New Testament? Secondly--I would inquire when the New Testament religion ceased, and a law revealed or instituted, which made blasphemy of the belief and practice of it? or what holy religion the Jackson mob were speaking of, which was thrown into contempt by the revival of the New Testament religion? Thirdly--They complain of our society being very poor as to property; but have they never read in the New Testament that God had chosen the poor in this world, rich in faith, and heirs of the kingdom of God? And when did poverty become a crime known to the law? Fourthly--Concerning free negroes and mulattoes. Do not the laws of Missouri provide abundantly for the removal from the state of all free negroes and mulattoes (except certain privileged ones)? And also for the punishment of those who introduce or harbor them? The statement concerning our invitation to them to become "Mormons," and remove to this state, and settle among us, is a wicked fabrication, as no such thing was ever published in the _Star_, or anywhere else, by our people, or anything in the shadow of it; and we challenge the people of Jackson [county], or any other people, to produce such a publication from us. _In fact one dozen free negroes or mulattoes never belonged to our society in any part of the world, from its first organization to this day (1839)_. Fifthly--As to crime or vice, we solemnly appeal to all the records of the courts of Jackson county, and challenge the county to produce the name of any individual of our society on the list of indictments, from the time of our first settlement in the county, to the time of our expulsion, a period of more than two years. Sixthly--As it respects the ridiculous report of our threatening that we would have their lands for a possession, it is too simple to require a notice, as the laws of the country guarantee to every man his rights, and abundantly protect him in their full enjoyment. And we hereby declare, that we settled no lands, only such as our money purchased, and that no such thing ever entered our hearts, as possessing any inheritance in any other way. Seventhly--We ask what public morals were in danger of being corrupted where officers of the peace could openly violate their several oaths in the most awful manner, and join with hundreds of others in murder, treason, robbery, house burning, stealing, etc. 6. This article, "Free People of Color," referred to in the Prophet's History, but not quoted _in extenso_ anywhere by him, is here given entire, and is followed with _The Evening and Morning Star_ extra, published on the 16th of July, 1833. The importance of these documents justifies their introduction in this manner. It will be observed that the mob in their manifesto charge that the Saints in the first article in question, "Invite free negroes and mulattoes from other states to become 'Mormons,' and remove and settle among us." On this false accusation the mob pretended to found the following apprehensions: "This exhibits them in still more odious colors. It manifests a desire on the part of their society, to inflict on our society an injury that they know would be to us entirely unsupportable, and one of the surest means of driving us from the country; for it would require none of the supernatural gifts that they pretend to, to see that the introduction of such a caste among us would corrupt our blacks, and instigate them to bloodshed." The publication of the article, "Free People of Color" completely refutes the false accusation of the mob against the Saints. 7. This "Extra," as soon as the brethren learned what construction was being put upon the article "Free People of Color," was printed in the form of a handbill and circulated as promptly as possible. In it, however, the editor of the _Star_ goes too far when he says that no free people of color "will be admitted into the Church." Such was never the doctrine or policy of the Church. Indeed in the article "Free People of Color," the editor himself had said: "So long as we have no special rule in the Church as to free people of color, let prudence guide." And again, in the "Address of the Elders stationed in Zion to the Churches Abroad," published in the July number of the _Star_, and also found on page 379 of this volume, occurs the following: "Our brethren will find an extract of the law of this state relative to free people of color on another page of this paper. Great care should be taken on this point. The Saints must shun every appearance of evil. As to slaves we have nothing to say. In connection with the wonderful events of this age, much is doing towards abolishing slavery, and colonizing the blacks in Africa." This, with the passage from the article "Free People of Color," is quoted to show that the Church had formulated no doctrine or policy with reference to slaves or free people of color; and in forming his judgment of this matter the reader must remember that the statement about not admitting such people into the Church is merely the view at that time of the editor of the _Star_, and by no means represents the policy of the Church. As a matter of fact there were very few, if any, people of color in the Church at that time. The "fears" of the Missourians on that head were sheer fabrications of evil-disposed minds. {390} Chapter XXVIII. Mob Violence in the Land of Zion. [Sidenote: Demands of the Mob.] On the 20th of July, the mob collected, [1] and demanded the discontinuance of the Church printing establishment in Jackson county, the closing of the store, and the cessation of all mechanical labors. The brethren refused compliance, and the consequence was that the house of W. W. Phelps, which contained the printing establishment, was thrown down, the materials taken possession of by the mob, many papers destroyed, and the family and furniture thrown out of doors. [2] [Sidenote: The Mob's Treatment of Edward Partridge.] The mob then proceeded to violence towards Edward Partridge, the Bishop of the Church, as he relates in his autobiography: I was taken from my house by the mob, George Simpson being their leader, who escorted me about half a mile, to the court house, on the public square in Independence; and then and there, a few rods from said court house, surrounded by hundreds of the mob, I was stripped of my hat, coat and vest and daubed with tar from head to foot, and then had a quantity of feathers put upon me; and all this because I {391} would not agree to leave the county, and my home where I had lived two years. Before tarring and feathering me I was permitted to speak. I told them that the Saints had suffered persecution in all ages of the world; that I had done nothing which ought to offend anyone; that if they abused me, they would abuse an innocent person; that I was willing to suffer for the sake of Christ; but, to leave the country, I was not then willing to consent to it. By this time the multitude made so much noise that I could not be heard: some were cursing and swearing, saying, "call upon your Jesus," etc.; others were equally noisy in trying to still the rest, that they might be enabled to hear what I was saying. Until after I had spoken, I knew not what they intended to do with me, whether to kill me, to whip me, or what else I knew not. I bore my abuse with so much resignation and meekness, that it appeared to astound the multitude, who permitted me to retire in silence, many looking very solemn, their sympathies having been touched as I thought; and as to myself, I was so filled with the Spirit and love of God, that I had no hatred towards my persecutors or anyone else. [Sidenote: Charles Allen.] Charles Allen was next stripped and tarred and feathered, because he would not agree to leave the county, or deny the Book of Mormon. Others were brought up to be served likewise or whipped. [3] But from some cause the mob ceased operations, and adjourned until Tuesday, the 23rd. Elder Sidney Gilbert, the keeper of the store, agreed to close it; and that may have been one reason why the work of destruction was suddenly stopped for two days. [Sidenote: Reflections of the Prophet.] In the course of this day's wicked, outrageous, and unlawful proceedings, many solemn realities of human degradation, as well as thrilling incidents were presented to the Saints. An armed and well organized mob, in a government professing to be governed by law with the Lieutenant Governor (Lilburn W. Boggs), {392} the second officer in the state, calmly looking on, and secretly aiding every movement, saying to the Saints, "You now know what our Jackson boys can do, and you must leave the county;" and all the justices, judges, constables, sheriffs, and military officers, headed by such western missionaries and clergymen as the Reverends McCoy, Kavanaugh, Hunter, Fitzhugh, Pixley, Likens, and Lovelady, consisting of Methodists, Baptists, Presbyterians, and all the different sects of religionists that inhabited that country, with that great moral reformer, and register of the land office at Lexington, forty miles east, known as the head and father of the Cumberland Presbyterians, even the Reverend Finis Ewing, publicly publishing that "Mormons were the common enemies of mankind, and ought to be destroyed"--all these solemn realities were enough to melt the heart of a savage; while there was not a _solitary offense_ on record, or proof, that a Saint had broken the law of the land. [4] When Bishop Partridge, who was without guile, and Elder Charles Allen, walked off, coated like some {393} unnamed, unknown bipeds, one of the sisters cried aloud: "_While you, who have done this wicked deed, must suffer the vengeance of God, they, having endured persecution, can rejoice, for henceforth for them, is laid up a crown eternal in the heavens_." Surely this was a time for awful reflection; man, unrestrained, like the brute beast, may torment the body; but God will punish the soul! [Sidenote: Aftermath of Mob Violence.] After the mob had retired, and while evening was spreading her dark mantle over the scene, as if to hide it from the gaze of day, men, women, and children, who had been driven or frightened from their homes, by yells and threats, began to return from their hiding places in thickets, corn-fields, woods, and groves, and view with heavy hearts the scene of desolation and wo: and while they mourned over fallen man, they rejoiced with joy unspeakable that they were accounted worthy to suffer in the glorious cause of their Divine Master. There lay the printing office a heap of ruins; Elder Phelps's furniture strewed over the garden as common plunder; the revelations, book works, papers, and press in the hands of the mob, as the booty of highway robbers; there was Bishop Partridge, in the midst of his family, with a few friends, endeavoring to scrape off the tar which, from its eating his flesh, seemed to have been prepared with lime, pearl-ash, acid, or some flesh-eating substance, to destroy him; and there was Charles Allen in the same awful condition. The heart sickens at the recital, how much more at the picture! More than once, those people, in this boasted land of liberty, were brought into jeopardy, and threatened with expulsion or death, because they desired to worship God according to the revelations of heaven, the constitution of their country, and the dictates of their own consciences. Oh, liberty, how art thou fallen! Alas, clergymen, where is your charity! {394} [Sidenote: The Second Gathering of the Mob.] Early in the morning of the 23rd of July, the mob again assembled, armed with weapons of war, and bearing a red flag; whereupon the Elders, led by the Spirit of God, and in order to save time, and stop the effusion of blood, entered into a treaty with the mob, to leave the county within a certain time. [5] The treaty was as follows: _Memorandum of agreement between the undersigned of the Mormon Society in Jackson County, Missouri, and a committee appointed by a public meeting of the citizens of said county, made on the 23rd day of July, 1833_. It is understood that the undersigned members of the society, do give their solemn pledges, each for himself, as follows, to-wit: That Oliver Cowdery, W. W. Phelps, William M'Lellin, Edward Partridge, Lyman Wight, Simeon Carter, Peter and John Whitmer, and Harvey H. Whitlock, shall remove with their families out of this county on or before the first day of January next, and that they, as well as the two hereinafter named, use all their influence to induce all the brethren now here to remove as soon as possible: one half, say, by the first of January next, and all by the first day of April next; to advise and try all means in their power to stop any more of their sect from moving to this county; and as to those now on the road, they will use their influence to prevent their settling permanently in the county, but that they shall only make arrangements for temporary shelter, till a new location is agreed on for the society. John Corrill and Algernon Sidney Gilbert, are allowed to remain as general agents to wind up the business of the society, so long as necessity shall require; and said Gilbert may sell out his merchandise now on hand, but is to make no new importation. The _Star_ is not again to be published nor a press set up by any of the society in this county. If the said Edward Partridge and W. W. Phelps move their families by the first day of January, as aforesaid, that they themselves will be allowed to go and come, in order to transact and wind up their business. The committee pledge themselves to use all their influence to prevent {395} any violence being used, so long as a compliance with the foregoing terms is observed by the parties concerned, to which agreement is subscribed the names of the above named committee, as also those of the Mormon brethren named in the report as having been present. [6] Which report of the committee was unanimously adopted by the meeting, and thereupon the meeting adjourned _sine die_. Richard Simpson, Chairman. S. D. Lucas, J. H. Flournoy, Secretaries. [Sidenote: A Messenger Sent to Kirtland.] The execution of this treaty presented an opportunity for the brethren in Zion to confer with the Presidency of the Church in Ohio concerning their situation, which they improved two or three days later by sending Elder Oliver Cowdery as a special messenger to Kirtland. [Sidenote: The _Western Monitor_ on Jackson County Troubles.] On the second day of August, the _Western Monitor_, printed at Fayette, [7] Missouri, edited by Weston F. Birch, published the proceedings of the mob as follows: Mormonism. At a meeting of the citizens of Jackson county, Missouri, called for the purpose of adopting measures to rid themselves of the sect of fanatics, called Mormons, held at Independence on the 20th day of July, 1833,--which meeting was composed of gentlemen from every part of the county, there being present between four and five hundred persons: the meeting was organized by calling Colonel Richard Simpson to the chair, and appointing James H. Flournoy and Colonel Samuel D. Lucas, secretaries,--it was resolved, that a committee of seven be appointed to report an address to the public, in relation to the object of this meeting; and the chair named the following gentlemen to wit: Russel Hicks, Esq., Robert Johnson, Henry Chiles, Esq., Colonel James Hambright, Thomas Hudspeth, Joel F. Chiles and James M. Hunter. The meeting then adjourned, and convened again, when Robert {396} Johnson, the chairman of the said committee, submitted for the consideration of the meeting, the following address: "This meeting, professing to act, not from the excitement of the moment, but under a deep and abiding conviction, that the occasion is one that calls for cool deliberation, as well as energetic action, deem it proper to lay before the public an expose of our peculiar situation, in regard to this singular sect of pretended Christians; and a solemn declaration of our unalterable determination to amend it. "The evil is one that no one could have foreseen, and is therefore unprovided for by the laws; and the delays incident to legislation would put the mischief beyond remedy. "But little more than two years ago, some two or three of these people made their appearance on the Upper Missouri, and they now number some twelve hundred souls in this county; and each successive autumn and spring pours forth its swarms among us, with a gradual falling of the character of those who compose them; until it seems that those communities from which they come, were flooding us with the very dregs of their composition. Elevated, as they mostly are, but little above the condition of our blacks, either in regard to property or education; they have become a subject of much anxiety on that part, serious and well grounded complaints having been already made of their corrupting influence on our slaves. "We are daily told, and not by the ignorant alone, but by all classes of them, that we, (the Gentiles,) of this county are to be cut off, and our lands appropriated by them for inheritances. Whether this is to be accomplished by the hand of the destroying angel, the judgments of God, or the arm of power, they are not fully agreed among themselves. "Some recent remarks in the _Evening and Morning Star_, their organ in this place, by their tendency to moderate such hopes, and repress such desires, show plainly that many of this deluded and infatuated people have been taught to believe that our lands were to be won from us by the sword. From this same _Star_ we learn that for want of more honest or commendable employment, many of their society are now preaching through the states of New York, Ohio, and Illinois; and that their numbers are increased beyond every rational calculation; all of whom are required as soon as convenient to come up to Zion, which name they have thought proper to confer on our little village. Most of those who have already come, are characterized by the profoundest ignorance, the grossest superstition, and the most abject poverty. "Indeed, it is a subject of regret by the _Star_ itself, that they have come not only unable to buy an inheritance, which means some fifteen acres of wild land for each family, but destitute of the means of {397} procuring bread and meat. When we reflect on the extensive field in which the sect is operating, and that there exists in every country a leaven of superstition that embraces with avidity, notions the most extravagant and unheard of, and that whatever can be gleaned by them from the purlieus of vice, and the abodes of ignorance, is to be cast like a waif into our social circle, it requires no gift of prophecy to tell that the day is not far distant when the civil government of the county will be in their hands; when the sheriff, the justices, and the county judges will be Mormons, or persons wishing to court their favor from motives of interest or ambition. "What would be the fate of our lives and property, in the hands of jurors and witnesses, who do not blush to declare, and would not upon occasion hesitate to swear, that they have wrought miracles, and have been the subjects of miraculous and supernatural cures, have converse with God and His angels, and possess and exercise the gifts of divination and of unknown tongues, and fired with the prospect of obtaining inheritances without money and without price--may be better imagined than described. "One of the means resorted to by them, in order to drive us to emigrate, is an indirect invitation to the free brethren of color in Illinois, to come up like the rest, to the land of Zion. True, they say this was not intended to invite, but to prevent their emigration; but this weak attempt to quiet our apprehension, is but a poor compliment to our understanding. The article alluded to, contained an extract from our laws, and all necessary directions and _cautions_ to be observed by colored brethren, to enable them upon their arrival here, to claim and exercise the rights of citizenship. Contemporaneous with the appearance of this article, was the expectation among the brethren here, that a considerable number of this degraded caste were only awaiting this information before they should set out on their journey. With the corrupting influence of these on our slaves, and the stench, both physical and moral, that their introduction would set afloat in our social atmosphere, and the vexation that would attend the civil rule of these fanatics, it would require neither a visit from the destroying angel, nor the judgments of an offended God, to render our situation here insupportable. True, it may be said, and truly no doubt, that the fate has marked the rise and fall of Johanna Southcote and Ann Lee, will also attend the progress of Joe Smith; but this is no opiate to our fears, for when the fabric falls, the rubbish will remain. "Of their pretended revelations from heaven--their personal intercourse with God and His angels--the maladies they pretend to heal by the laying on of hands--and the contemptible gibberish with which they habitually profane the Sabbath, and which they dignify with the {398} appellation of unknown tongues, we have nothing to say; vengeance belongs to God alone. But as to the other matters set forth in this paper, we feel called on by every consideration of self-preservation, good society, public morals, and the fair prospects, that if not blasted in the germ, await this young and beautiful county, at once to declare, and we do hereby most solemnly declare;-- "'1--That no Mormon shall in future move and settle in this county. "'2--That those now here, who shall give a definite pledge of their intention, within a reasonable time to remove out of the county, shall be allowed to remain unmolested until they have sufficient time to sell their property, and close their business, without any material sacrifice. "'3--That the editor of the _Star_ be required forthwith to close his office, and discontinue the business of printing in this county; and as to all other stores and shops belonging to the sect, their owners must in every case strictly comply with the terms of the second article of this declaration; and upon failure, prompt and sufficient measures will be taken to close the same. "'4--That the Mormon leaders here, are required to use their influence in preventing any further emigration of their distant brethren to this county, and to counsel and advise their brethren here to comply with the above requisitions. "'5--That those who fail to comply with these requisitions, be referred to those of their brethren who have the gifts of divination, and of unknown tongues, to inform them of the lot that awaits them.' "Which address being read and considered, was unanimously adopted. And thereupon it was resolved that a committee of twelve be appointed forthwith to wait on the Mormon leaders, and see that the foregoing requisitions are strictly complied with by them; and upon their refusal, that said committee do, as the organ of this county, inform them that it is our unwavering purpose and fixed determination, after the fullest consideration of all the consequences and responsibilities under which we act, to use such means as shall insure their full and complete adoption; and that said committee, so far as may be within their power, report to this present meeting. And the following gentlemen were named as said committee:-- "Robert Johnson, James Campbell, Colonel Moses Wilson, Joel F. Chiles, Hon. Richard Fristoe, Abner F. Staples, Garr Johnson, Lewis Franklin, Russell Hicks, Esq., Colonel S. D. Lucas, Thomas Wilson, and James M. Hunter, to whom was added Colonel R. Simpson, chairman. "And after an adjournment of two hours, the meeting again convened, and the committee of twelve reported that they had called on Mr. Phelps, the editor of the _Star_; Edward Partridge, the Bishop of the sect; {399} and Mr. Gilbert, the keeper of the Lord's store house; and some others; and that they declined giving any direct answer to the requisitions made of them, and wished an unreasonable time for consultation, not only with their brethren here, but in Ohio. "Whereupon it was unanimously resolved by the meeting, that the _Star_ printing office should be razed to the ground, the type and press secured. Which resolution was, with the utmost order, and the least noise and disturbance possible, forthwith carried into execution, as also some other steps of a similar tendency; but no blood was spilled, nor any blows inflicted. The meeting then adjourned till the 23rd instant, to meet again to know further concerning the determination of the Mormons. "Resolved, that a copy of these proceedings be posted up at the post-office in this place, for the information of all concerned; and that the secretaries of this meeting send copies of the same to the principal editors in the eastern and middle states for publication; that the Mormon brethren may know at a distance that the gates of Zion are closed against them--that their interests will be best promoted by remaining among those who know and appreciate their merits." Richard Simpson, Chairman, S. D. Lucas, J. H. Flournoy, Secretaries. The citizens' meeting again convened on the 23rd day of July, 1833, which was composed of gentlemen from all parts of the county, and much more unanimously attended than the meeting of the 20th instant. The meeting was organized by the chairman taking his seat, when the following gentlemen were appointed a committee, to-wit:-- Henry Chiles, Esq., Dr. N. K. Olmstead, H. L. Brazile, Esq., Zachariah Waller, Samuel Weston, Esq., William L. Irwin, Leonidas Oldham, S. C. Owens, Esq., George Simpson, Captain Benjamin Majors, James C. Sadler, Colonel William Bowers, Henry Younger, Russell Hicks, Esq., Aaron Overton, John Harris, and Harmon Gregg, to wait upon the Mormon leaders, who had intimated a wish to have a conference with said committee. After an adjournment of two hours, the meeting again convened, when the committee reported to the meeting that they had waited on most of the Mormon leaders, consisting of the Bishop, Mr. Partridge; Mr. Phelps, Editor of the _Star_; Mr. Gilbert, the keeper of the Lord's store house, and Messrs. Corrill, Whitmer, and Morley, Elders of the Church; and that the said committee had entered into an amicable agreement with them, which they had reduced to writing, which they submitted: and that the committee have assured Mr. Phelps, that {400} whenever he was ready to move, that the amount of all his loses should be paid to him by the citizens. The written agreement is as follows: [8] [Sidenote: The Prophet's Comment on the _Monitor_ Article.] The foregoing is copied entire to give one sample of hypocritical bombast, and current falsehoods, with which the country was flooded in the early days of this Church. The declaration of the mob, by which they pledged to each other their lives, their bodily powers, fortunes, and sacred honors to remove the Church from Jackson county, is a very good climax for all the arguments used, falsehoods set forth, and even a full interpretation of the sublime admission that "vengeance belongs to God alone." The events that followed from this time till November, explain the _modus operandi_ much more clearly than the publication in the _Monitor_, or other papers that generally were so willing to give the western missionaries, the doctors, lawyers, judges, justices, sheriffs, constables, military officers and other distinguished personages a fair chance against the Mormons. [Sidenote: Corner Stones of Kirtland Temple Laid.] On the same day (July 23rd), while the brethren in Missouri were preparing to leave the county, through the violence of the mob, the corner stones of the Lord's House were laid in Kirtland, after the order of the Holy Priesthood. _August 2_.--I received the following: _Revelation_. [9] 1. Verily I say unto you my friends, I speak unto you with my voice, even the voice of my Spirit, that I may show unto you my will concerning your brethren in the land of Zion, many of whom are truly humble and are seeking diligently to learn wisdom and to find truth. {401} 2. Verily, verily I say unto you, blessed are such, for they shall obtain, for I, the Lord, show mercy unto all the meek, and upon all whomsoever I will, that I may be justified when I shall bring them unto judgment. 3. Behold, I say unto you, concerning the school in Zion, I, the Lord, am well pleased that there should be a school in Zion, and also with my servant Parley P. Pratt, for he abideth in me; 4. And inasmuch as he continueth to abide in me, he shall continue to preside over the school in the land of Zion, until I shall give unto him other commandments; 5. And I will bless him with a multiplicity of blessings, in expounding all scriptures and mysteries to the edification of the school, and of the Church in Zion; 6. And to the residue of the school, I, the Lord, am willing to show mercy, nevertheless, there are those that must needs be chastened, and their works shall be made known. 7. The ax is laid at the root of the trees, and every tree that bringeth not forth good fruit, shall be hewn down and cast into the fire: I, the Lord, have spoken it. 8. Verily I say unto you, all among them who know their hearts are honest, and are broken, and their spirits contrite, and are willing to observe their covenants by sacrifice; yea, every sacrifice which I, the Lord, shall command, they are accepted of me. 9. For I, the Lord will cause them to bring forth as a very fruitful tree which is planted in a goodly land, by a pure stream, that yieldeth much precious fruit. 10. Verily, I say unto you, that it is my will that a house should be built unto me in the land of Zion, like unto the pattern which I have given you. 11. Yea, let it be built speedily, by the tithing of my people: 12. Behold, this is the tithing and the sacrifice which I, the Lord, require at their hands, that there may be a house built unto me for the salvation of Zion. 13. For a place of thanksgiving for all Saints, and for a place of {402} instruction for all those who are called to the work of the ministry in all their several callings and offices, 14. That they may be perfected in the understanding of their ministry--in theory, in principle, and in doctrine--in all things pertaining to the kingdom of God on the earth, the keys of which kingdom have been conferred upon you. 15. And inasmuch as my people build an house unto me in the name of the Lord, and do not suffer any unclean thing to come into it that it be not defiled, my glory shall rest upon it; 16. Yea, and my presence shall be there, for I will come into it, and all the pure in heart that shall come into it shall see God; 17. But if it be defiled I will not come into it, and my glory shall not be there; for I will not come into unholy temples. 18. And, now, behold, if Zion do these things she shall prosper, and spread herself and become very glorious, very great, and very terrible. 19. And the nations of the earth shall honor her, and shall say, Surely Zion is the city of our God, and surely Zion cannot fall, neither be moved out of her place, for God is there, and the hand of the Lord is there. 20. And He hath sworn by the power of His might, to be her salvation and her high tower; 21. Therefore, verily, thus saith the Lord, let Zion rejoice, for this is Zion--The Pure in Heart; therefore, let Zion rejoice, while all the wicked shall mourn; 22. For behold, and lo, vengeance cometh speedily upon the ungodly as the whirlwind, and who shall escape it? 23. The Lord's scourge shall pass over by night and by day, and the report thereof shall vex all people; yea it shall not be stayed until the Lord come; 24. For the indignation of the Lord is kindled against their abominations and all their wicked works; 25. Nevertheless Zion shall escape if she observe to do all things whatsoever I have commanded her, 26. But if she observe not to do whatsoever I have commanded her, I will visit her according to all her works, with sore affliction, with pestilence, with plague, with sword, with vengeance, with devouring fire; 27. Nevertheless, let it be read this once to her ears, that I, the Lord, have accepted of her offering, and if she sin no more, none of these things shall come upon her, 28. And I will bless her with blessings, and multiply a multiplicity of blessings upon her, and upon her generations forever and ever, saith the Lord your God. Amen. [10] {403} _August 6th_.--I received the following: _Revelation_. [11] 1. Verily I say unto you my friends, fear not, let your hearts be comforted; yea, rejoice ever more, and in everything give thanks, 2. Waiting patiently on the Lord, for your prayers have entered into the ears of the Lord of Sabaoth, and are recorded with this seal and testament; the Lord hath sworn and decreed that they shall be granted; 3. Therefore He giveth this promise unto you, with an immutable covenant that they shall be fulfilled, and all things wherewith you have been afflicted, shall work together for your good, and to my name's glory, saith the Lord. 4. And now, verily I say unto you concerning the laws of the land, it is my will that my people should observe to do all things whatsoever I command them; 5. And that law of the land which is constitutional, supporting that principle of freedom in maintaining rights and privileges, belongs to all mankind, and is justifiable before me: 6. Therefore, I, the Lord, justify you, and your brethren of my Church, in befriending that law which is the constitutional law of the land; 7. And as pertaining to law of man, whatsoever is more or less than this cometh of evil. 8. I, the Lord God, make you free, therefore ye are free indeed; and the law also maketh you free; 9. Nevertheless, when the wicked rule the people mourn; 10. Wherefore, honest men, and wise men should be sought for diligently, and good men, and wise men ye should observe to uphold, otherwise whatsoever is less than these cometh of evil. 11. And I give unto you a commandment, that ye shall forsake all evil and cleave unto all good, that ye shall live by every word which proceedeth forth out of the mouth of God; 12. For He will give unto the faithful line upon line, precept upon precept; and I will try you and prove you herewith; 13. And whoso layeth down his life in my cause, for my name's sake, shall find it again, even life eternal: 14. Therefore be not afraid of your enemies, for I have decreed in {404} my heart, saith the Lord, that I will prove you in all things, whether you will abide in my covenant, even unto death, that you may be found worthy; 15. For if ye will not abide in my covenant, ye are not worthy of me; 16. Therefore renounce war and proclaim peace, and seek diligently to turn the hearts of the children to their fathers, and the hearts of the fathers to the children; 17. And again, the hearts of the Jews unto the prophets, and the prophets unto the Jews, lest I come and smite the whole earth with a curse, and all flesh be consumed before me. 18. Let not your hearts be troubled, for in my Father's house are many mansions, and I have prepared a place for you, and where my Father and I am, there ye shall be also. 19. Behold, I, the Lord, am not well pleased with many who are in the Church at Kirtland, 20. For they do not forsake their sins, and their wicked ways, the pride of their hearts, and their covetousness, and all their detestable things, and observe the words of wisdom and eternal life which I have given unto them. 21. Verily I say unto you, that I, the Lord, will chasten them, and will do whatsoever I list, if they do not repent and observe all things whatsoever I have said unto them. 22. And again I say unto you, if ye observe to do whatsoever I command you, I, the Lord, will turn away all wrath and indignation from you, and the gates of hell shall not prevail against you. 23. Now I speak unto you concerning your families: if men will smite you, or your families, once, and ye bear it patiently and revile not against them, neither seek revenge, ye shall be rewarded; 24. But if ye bear it not patiently, it shall be accounted unto you as being meted out as a just measure unto you. 25. And again, if your enemy shall smite you the second time, and you revile not against your enemy, and bear it patiently, your reward shall be an hundredfold. 26. And again, if he shall smite you the third time, and ye bear it patiently, your reward shall be doubled unto you four-fold; 27. And these three testimonies shall stand against your enemy if he repent not, and shall not be blotted out. 28. And now, verily I say unto you, if that enemy shall escape my vengeance, that he be not brought into judgment before me, then ye shall see to it that ye warn him in my name, that he come no more upon you, neither upon your family, even your children's children unto the third and fourth generation; {405} 29. And then if he shall come upon you, or your children, or your children's children unto the third and fourth generation; I have delivered thine enemy into thine hands. 30. And then if thou wilt spare him, thou shalt be rewarded for thy righteousness; and also thy children and thy children's children unto the third and fourth generation; 31. Nevertheless thine enemy is in thine hands, and if thou reward him according to his works, thou art justified; if he have sought thy life, and thy life is endangered by him, thine enemy is in thine hands and thou art justified. 32. Behold, this is the law I gave unto my servant Nephi, and thy fathers, Joseph and Jacob, and Isaac and Abraham, and all mine ancient prophets and apostles. 33. And again, this is the law that I gave unto mine ancients, that they should not go out unto battle against any nation, kindred, tongue, or people, save I, the Lord, commanded them. 34. And if any nation, tongue, or people, should proclaim war against them, they should first lift a standard of peace unto that people, nation, or tongue; 35. And if that people did not accept the offering of peace neither the second nor the third time, they should bring these testimonies before the Lord; 36. Then I, the Lord, would give unto them a commandment, and justify them in going out to battle against that nation, tongue or people. 37. And I, the Lord, would fight their battles, and their children's battles, and their children's children's, until they had avenged themselves on all their enemies, to the third and fourth generation. 38. Behold, this is an example unto all people, saith the Lord your God, for justification before me. 39. And again, verily I say unto you, if after thine enemy has come upon thee the first time, he repent and come unto thee praying thy forgiveness, thou shalt forgive him, and shalt hold it no more as a testimony against thine enemy, 40. And so on unto the second and third time; and as oft as thine enemy repenteth of the trespass wherewith he has trespassed against thee, thou shalt forgive him, until seventy times seven. 41. And if he trespass against thee and repent not the first time, nevertheless thou shalt forgive him; 42. And if he trespass against thee the second time, and repent not, nevertheless thou shalt forgive him; 43. And if he trespass against thee the third time, and repent not, thou shalt also forgive him; {406} 44. But if he trespass against thee the fourth time, thou shalt not forgive him, but shalt bring these testimonies before the Lord, and they shall not be blotted out until he repent and reward thee four-fold in all things wherewith he has trespassed against thee; 45. And if he do this, thou shalt forgive him with all thine heart, and if he do not this, I, the Lord, will avenge thee of thine enemy an hundred-fold: 46. And upon his children, and upon his children's children of all them that hate me, unto the third and fourth generation; 47. But if the children shall repent, or the children's children, and turn to the Lord their God, with all their hearts, and with all their might, mind, and strength and restore four-fold for all their trespasses, wherewith they have trespassed, or wherewith their fathers have trespassed, or their father's fathers, then thine indignation shall be turned away, 48. And vengeance shall no more come upon them, saith the Lord thy God, and their trespasses shall never be brought any more as a testimony before the Lord against them. Amen. Footnotes 1. The mob consisted of from three to five hundred.--_Times and Seasons_, vol. 1, p. 18. 2. The incident is thus described in the _Times and Seasons_, vol. 1, p. 18: "In a short time hundreds of the mob gathered around the printing office, which was a two story brick building, which they soon threw down. The press was thrown from the upper story, and also the apparatus, book work, paper, type, etc. A family residing in the lower story was also thrust out in great haste. After destroying the printing establishment, they proceeded to Gilbert & Whitney's store for the same purpose, but Gilbert agreeing to box the goods, soon, they concluded to let it alone." 3. They succeeded in taking Charles Allen, whom they tarred and feathered upon the public square, surrounded by hundreds of the mob. A number more were taken, but they succeeded in making their escape, through the over anxiety of their keepers, who wished to have the "sport" of seeing those who were being tarred.--_Times and Seasons_, vol. I, p. 18. 4. The Prophet's statement on this head is abundantly sustained even by those historians who become apologists for the actions of the mob, and also by the declaration put forth by the mob themselves. It will be remembered that in the "Mob Manifesto," or "Secret Constitution," (p. 374, this volume) those who signed it justified their determination "to rid their society of the Mormons" by resorting to mob violence because, said they, "we believe that the arm of the civil law does not afford us a guarantee, or at least a sufficient one, against the evils which are now inflicted upon us." In the address adopted at their meeting of the 20th of July, which was published in the _Western Monitor_ (see p. 396) the mob further excuse their lawless intentions by saying: "_The evil is one that no one could have foreseen, and therefore is unprovided for by the laws_; and the delays incident to legislation would put the mischief beyond remedy." In all of which one plainly sees unconscious admission that the Saints were not guilty of infraction of the laws of the land. As to the historian apologists referred to in the opening sentence of this note, I quote the following statements from the "History of Jackson County, Missouri," published by the Union Historical Company, Kansas City, Missouri, 1881: "Assuming this that they [the Saints] were the holy people of the Lord, that the Lord was the real owner of all things, and that all His possessions were free to them, they were not calculated to be very respectful of the rights and interests of their non-Mormon neighbors. _But though no overt acts of transgression upon such rights were being committed_, the rapidly gathering members of the Mormons * * * made the new sect an object of profound solicitude to the people." (See also comment of Parley P. Pratt on charges of the mob, 5th paragraph in note at p. 377 this volume). 5. It was at this point, too, that several of the brethren stepped forward and offered themselves as a ransom for the Church, expressing themselves as being willing to be scourged or to die if that would appease the anger of the mob against the Saints. The mob would not accept the sacrifice of the brethren, however, but renewed their threats of violence against the whole Church. The brethren who offered themselves as a ransom for the Saints were _John Corrill, John Whitmer, William W. Phelps, Algernon S. Gilbert, Edward Partridge, and Isaac Morley_. 6. This agreement was signed on the part of the brethren by Edward Partridge, Isaac Morley, John Corrill, W. W. Phelps, Algernon S. Gilbert, and John Whitmer; and on the part of the mob by the Mob Committee whose names are given in the article from the _Western Monitor_, page 399. 7. Fayette was the county seat of Howard county, about one hundred and fifty miles directly east of Independence. 8. The document is already printed in full on pages 394, 395. 9. Doctrine and Covenants, sec. xcvii. Respecting the School of the Prophets referred to in the above revelation, Elder Parley P. Pratt, whose course is so highly commended in the revelation, writes in his Autobiography, page 100: "In the latter part of the summer (1833) and in the autumn, I devoted almost my entire time in ministering among the churches, holding meetings, visiting the sick, comforting the afflicted, and giving counsel. A school of Elders was also organized, over which I was called to preside. This class, to the number of about sixty, met for instruction once a week. The place of meeting was in the open air, under some tall trees, in a retired place in the wilderness, where we prayed, preached and prophesied, and exercised ourselves in the gifts of the Holy Spirit. Here great blessings were poured out, and many great and marvelous things were manifested and taught. The Lord gave me great wisdom, and enabled me to teach and edify the Elders, and comfort and encourage them in their preparations for the great work which lay before us. I was also much edified and strengthened. To attend this school I had to travel on foot, and sometimes with bare feet at that, about six miles. This I did once a week, besides visiting and preaching in five or six branches a week." 10. "This revelation," writes Elder Pratt (Autobiography, p. 102), "was not complied with by the leaders and Church in Missouri as a whole (notwithstanding many were humble and faithful); therefore, the threatened judgment was poured out to the uttermost, as the history of the five following years will show." 11. Doctrine and Covenants, sec. xcviii. {407} Chapter XXIX. Minor Events in Zion and Kirtland--An Appeal to the Governor of Missouri. _August 21_.--At a council of High Priests in Zion, Elder Christian Whitmer was ordained to the High Priesthood. And on the 28th, the council resolved, that no High Priest, Elder, or Priest, shall ordain any Priest, Elder, or High Priest in the land of Zion, without the consent of a conference of High Priests. [1] Soon after the arrival of Oliver Cowdery at Kirtland, [2] arrangements were made to dispatch Elders Orson Hyde and John Gould [3] to Jackson county, Missouri, with advice to the Saints in their unfortunate situation, through the late outrage of the mob. [Sidenote: Prophet's Letter to Vienna Jaques.] _September 4_.--I wrote as follows to Sister Vienna Jaques, at Independence, Missouri: _Dear Sister_:--Having a few leisure moments, I sit down to communicate to you a few words, which I know I am under obligation to improve for your satisfaction, if it should be a satisfaction for you to receive a few words from your unworthy brother in Christ. I {408} received your letter some time since, containing a history of your journey and your safe arrival, for which I bless the Lord; I have often felt a whispering since I received your letter, like this: "Joseph, thou art indebted to thy God for the offering of thy Sister Vienna, which proved a savor of life as pertaining to thy pecuniary concerns. Therefore she should not be forgotten of thee, for the Lord hath done this, and thou shouldst remember her in all thy prayers and also by letter, for she oftentimes calleth on the Lord, saying, O Lord, inspire thy servant Joseph to communicate by letter some word to thine unworthy handmaiden, and say all my sins are forgiven, and art thou not content with the chastisement wherewith thou hast chastised thy handmaiden." Yea, sister, this seems to be the whispering of a spirit, and judge ye what spirit it is. I was aware when you left Kirtland that the Lord would chasten you, but I prayed fervently in the name of Jesus that you might live to receive your inheritance, agreeable to the commandment which was given concerning you. I am not at all astonished at what has happened to you, neither to what has happened to Zion, and I could tell all the whys and wherefores of all these calamities. But alas, it is in vain to warn and give precepts, for all men are naturally disposed to walk in their own paths as they are pointed out by their own fingers and are not willing to consider and walk in the path which is pointed out by another, saying, this is the way, walk ye in it, although he should be an unerring director, and the Lord his God sent him. Nevertheless, I do not feel disposed to cast any reflections, but I feel to cry mightily unto the Lord that all things, which have happened may work together for good; yea, I feel to say, O Lord, let Zion be comforted, let her waste places be built up and established an hundred fold; let Thy Saints come unto Zion out of every nation; let her be exalted to the third heavens, and let Thy judgment be sent forth unto victory; and after this great tribulation, let Thy blessing fall upon Thy people, and let Thy handmaid live till her soul shall be satisfied in beholding the glory of Zion; for notwithstanding her present affliction, she shall yet arise and put on her beautiful garments, and be the joy and glory of the whole earth. Therefore let your heart be comforted; live in strict obedience to the commandments of God, and walk humbly before Him, and He will exalt thee in His own due time. I will assure you that the Lord has respect unto the offering you made. Brother David W. Patten has just returned from his tour to the east, and gives us great satisfaction as to his ministry. He has raised up a church of about eighty-three members in that part of the country where his friends live--in the state of New York. Many were healed through his instrumentality, several cripples were restored. As many as twelve that were afflicted came at a time from a distance to be healed; he and {409} others administered in the name of Jesus, and they were made whole. Thus you see that the laborers in the Lord's vineyard are laboring with their might, while the day lasts, knowing "the night soon cometh when no man can work." [Signed] Joseph Smith. _September 11_.--The following members, residing in Kirtland, viz.: F. G. Williams, Sidney Rigdon, N. K. Whitney, with myself, and Oliver Cowdery, delegate to represent the residue of the members in Independence, Missouri, met in council, to consider the expediency of establishing a printing press in Kirtland, when it was _Resolved_, unanimously, that a press be established, and conducted under the firm name of F. G. Williams & Co. _Resolved_, that the above firm publish a paper, as soon as arrangements can be made, entitled the _Latter-day Saints' Messenger and Advocate_. _Resolved_, also, that _The Evening and Morning Star_, formerly published in Jackson county, Missouri, by the firm of F. G. Williams & Co., to be conducted by Oliver Cowdery, one of the members of the firm, until it is transferred to its former location. The same day Bishop Partridge was acknowledged by the council in Zion, to be the head of the Church in Zion at that time; and by virtue of his office, was acknowledged the moderator or president of the councils or conferences. Ten High Priests were appointed to watch over the ten branches of the Church in Zion. [4] A hymn, concerning the travels, toils, troubles, and tribulations of the Nephites, was sung in tongues by Elder W. W. Phelps, interpreted by Elder Lyman Wight. _September 26_.--The council again assembled in Zion, {410} and ordained Jesse Hitchcock, Elias Higbee, [5] and Isaac Higbee, [6] High Priests. Brother John Tanner [7] sent his two sons to Kirtland to learn the will of the Lord, whether he should remove to Zion or Kirtland. It was decided by the unanimous voice of the council, on the 28th of September, that it was the will of the Lord for all who were able and willing, to build up and strengthen the stake in Kirtland. Brother Tanner was counseled accordingly. About this time, Elders Hyde and Gould arrived in Zion, and the Church having made the necessary preparations, Elders W. W. Phelps and Orson Hyde were despatched to the Governor of Missouri, residing at Jefferson City, the capital of the state, with the following: Petition. September 28, 1833. _To His Excellency Daniel Dunklin, Governor of the State of Missouri_: We, the undersigned, citizens of the Republic of the United States of America, inhabitants of the state of Missouri, and residents of Jackson county, members of the Church of Christ, vulgarly called {411} "Mormons," believing in God, and worshiping Him according to His revealed will contained in the Holy Bible, and the fullness of the Gospel contained in the Book of Mormon, and the revelations and commandments of God through Jesus Christ, respectfully show:-- That we, your petitioners, having purchased lands of the United States, and of the State of Missouri, and of the inhabitants of said state, for the purpose of improving the same, and peaceably enjoying our rights, privileges immunities, and religion, according to the constitution and laws of the state and national governments, have suffered unjustly and unlawfully in property, in person, and in reputation, as follows:-- First, in the spring of 1832, some persons, in the deadly hours of the night, commenced stoning or brick-batting some of our houses, and breaking in our windows, disturbing ourselves, our wives, and our children; and also, some few days after, they called a county meeting to consult measures to remove us, but after some confusion among themselves, they dispersed with doing no more than threatening on that day. In the fall of the same year, they, or some one, burned a large quantity of hay in the stack, and soon after commenced shooting into some of our houses, and at many times insulting with abusive language. Secondly, about the middle of July last, yea, in fact, previous, they commenced brick-batting our houses again, and breaking in our windows. At this time, July 18th, the following document was in circulation: [8] * * * * * * * On Saturday, the 20th of July last, according to the foregoing document, there assembled, suddenly, in the town of Independence, at the court house, between four and five hundred persons, who sent Robert Johnson, James Campbell, Moses Wilson, Joel F. Chiles, Richard Bristoe, Abner F. Staples, Garr Johnson, Lewis Franklin, Russell Hicks, S. D. Lucas, Thomas Wilson, James M. Hunter, and Richard Simpson to some of your petitioners, namely, Edward Partridge, A. S. Gilbert, John Corrill, Isaac Morley, John Whitmer, and W. W. Phelps, and demanded that we should immediately stop the publication of the _Evening and Morning Star_, and close printing in Jackson county; and that we, as Elders of said Church, should agree to remove out of the county forthwith. We asked for three months for consideration. They would not grant it. We asked for ten days. They would not grant it, but said fifteen minutes was the longest, and refused to hear any reasons. Of course the conversation broke up. The four or five hundred persons, as a _mob_, then proceeded to demolish or raze to the ground, the printing office and dwelling house of W. W. Phelps & Co. Mrs. Phelps, with a sick infant and the {412} rest of her children, together with the furniture in the house, were thrown out of doors--the press was broken, the type pied--the bookwork, furniture, apparatus, property, etc., of the office, were principally destroyed, and the office thrown down, whereby seven hands were thrown out of employment, and three families left destitute of the means of subsistence. The loss of the whole office, including the stoppage of _The Evening and Morning Star_ a monthly paper, and the _Upper Missouri Advertiser_, a weekly paper, was about six thousand dollars, without the damages which must result in consequence of their suspension. The mob then proceeded to demolish the store-house and destroy the goods of Gilbert, Whitney & Co.; but Mr. Gilbert assuring them the goods should be packed by the 23rd inst., [July,] they then stopped the destruction of property, and proceeded to do personal violence. They took Edward Partridge, the Bishop of the Church, from his dwelling house by force, and a Mr. Allen, and stripping them of their coats, vests, and hats, or causing them to do it themselves, tarred and feathered them in the presence of the mob, before the court house. They caught other members of the Church to serve them in like manner, but they made their escape. With horrid yells and the most blasphemous epithets they sought for other leading Elders, but found them not. It being late, they adjourned until the 23rd inst. On the 23rd inst., early in the day, the mob again assembled to the number of about five hundred, many of them armed with rifles, dirks, pistols, clubs and whips; one or two companies riding into town bearing the red flag, raising again the _horrid yell_. They proceeded to take some of the leading Elders by force, declaring it to be their intention to whip them with from fifty to five hundred lashes apiece, to demolish their dwelling houses, and let their negroes loose to go through our plantations, and lay open our fields for the destruction of our crops. Whereupon John Corrill, John Whitmer, W. W. Phelps, A. S. Gilbert, Edward Partridge, and Isaac Morley, made no resistance, but offered themselves a ransom for the Church, willing to be scourged or die, if that would appease their anger towards the Church, but were assured by the mob, that every man, woman, and child would be whipped or scourged, until they were driven out of the county, as the mob declared that either they or the "Mormons" must leave the county, or they, or the "Mormons" must die. The mob then chose a new committee, consisting of Samuel C. Owens, Leonidas Oldham, G. W. Simpson, M. L. Irwin, John Harris, Henry Chiles, Harvey H. Younger, Hugh L. Brazile, N. K. Olmstead, James C. Sadler, William Bowers, Benjamin Majors, Zachariah Waller, Herman Gregg, Aaron Overton, and Samuel Weston, who, with {413} Edward Partridge, Isaac Morley, John Corrill, W. W. Phelps, A. S. Gilbert, and John Whitmer, entered into the following stipulation:-- "_Memorandum of agreement between the undersigned of the Mormon society, in Jackson county, Missouri, and a committee appointed by a public meeting of the citizens of said county, made the 23rd day of July, 1833_. "It is understood that the undersigned members of the society do give their solemn pledge each for himself, as follows, to-wit:-- "That Oliver Cowdery, W. W. Phelps, William E. M'Lellin, Edward Partridge, Lyman Wight, Simeon Carter, Peter and John Whitmer, and Harvey Whitlock, shall remove with their families out of this county on or before the first day of January next; and that they, as well as the two hereinafter named, use all their influence to induce all the brethren now here, to remove as soon as possible--one half, say, by the first of January next, and all by the first day of April next; to advise and try all means in their power, to stop any more of their sect from moving to this county, and as to those now on the road, they will use their influence to prevent their settling permanently in the county, but that they shall only make arrangements for temporary shelter, till a new location is agreed on for the society. John Corrill and Algernon S. Gilbert, are allowed to remain as general agents to wind up the business of the society, so long as necessity shall require; and said Gilbert may sell out his merchandise now on hand, but is to make no new importations. "The _Star_ is not again to be published, nor a press set up by any of the society in this county. "If the said Edward Partridge and W. W. Phelps move their families by the first day of January as aforesaid, they themselves will be allowed to go and come in order to transact and wind up their business. "The committee pledge themselves to use all their influence to prevent any violence being used so long as a compliance with the foregoing terms is observed by the parties concerned. "To which agreement are subscribed the names of the above-named committee, as also those of the Mormon brethren named in the report as having been present." The damages which your petitioners have sustained in consequence of this outrage and stipulation are, at present, incalculable. A great number of industrious inhabitants who were dependent on their labors for support, have been thrown out of employment, and are kept so by the threatenings of those who compose the mob. [See their resolutions as published in the _Western Monitor_, numbers 1, 2, 3, 4 and 5, August 2, 1833.] In estimating the damages which have resulted from {414} the beginning to this time from those illegal and inhuman proceedings against your poor and persecuted petitioners, were they to name many thousands of dollars, it would be short of a remuneration. Most of the mechanics' shops have been closed; two pair of blacksmith's bellows have been cut in pieces; our merchant, as you will see by the foregoing stipulation, has been forbidden to import or bring into the country any more goods, by which his business has been ruined. Soon after the above stipulation was made, some of your petitioners proceeded to make a new location in Van Buren county on the south, but the settlers in that county drew up an agreement among themselves to drive us from that county, after we had commenced laboring there; they threatened to shoot our cattle, and destroy our labor, and in fact, "the foxes have holes, and the birds of the air have nests, but we have no where to lay our heads." We were obliged to return. Since the stipulation was entered into, some of our houses have been broken open, and the inmates threatened to be shot if they stirred; and also some of our houses have been stoned or brick-batted. Also, that since some publications have appeared in the _Western Monitor_ and other papers, censuring the conduct of the mob, the _leaders have begun to threaten life_, declaring that if any of the Mormons attempted tempted to seek redress by law or otherwise, for character, person, or property, they shall _die_! _Now therefore_, for ourselves, as members of the Church, we declare, with the exception of poverty, which has not yet become a crime by the laws of the land, that the crimes charged against us, so far as we are acquainted, contained in the documents above written, and those in the proceedings of the mob, as published in the _Western Monitor_ of August 2nd, _are not true_. In relation to inviting free people of color to emigrate to this section of country, and other matters relative to our society, see the 109th, 110th, and 111th pages of _The Evening and Morning Star_, and the _Extra_ accompanying the same, dated July 16th, which are annexed to this petition. Our situation is a critical one; we are located on the western limits of the state, and of the United States; where desperadoes can commit outrages, and even murder, and escape in a few minutes beyond the reach of process; where the most abandoned of all classes from almost every state may too often pass to the Mexican states, or to the more remote regions of the Rocky Mountains to escape the grasp of justice; where numerous tribes of Indians, located by the General Government amid the corrupting influence of mid-day mobs, might massacre our defenseless women and children, with impunity. Influenced by the precepts of our beloved Savior when we have been smitten on the one cheek, we have turned the other also; when we have {415} been sued at the law, and our coat been taken, we have given them our cloak also; when they have compelled us to go with them a mile, we have gone with them twain; we have borne the above outrages without murmuring; but we cannot patiently bear them any longer; according to the laws of God and man, we have borne enough. Believing with all honorable men, that whenever that fatal hour shall arrive that the poorest citizen's person, property, or rights and privileges, shall be trampled upon by a lawless mob with impunity, that moment a dagger is plunged into the heart of the constitution, and the union must tremble! Assuring ourselves that no republican will suffer the liberty of the press, the freedom of speech, and the liberty of conscience, to be silenced by a mob, without raising a helping hand to save his country from disgrace, we solicit assistence to obtain our rights, holding ourselves amenable to the laws of our county whenever we transgress them. Knowing as, we do, that the threats of this mob, in most cases, have been put into execution, and knowing also that every officer, civil and military, with a very few exceptions, has pledged his life and honor to force us from the county, dead or alive; and believing that civil process cannot be served without the aid of the executive; and not wishing to have the blood of our defenseless women and children to stain the land which has once been stained by the blood of our fathers to purchase our liberty, we appeal to the Governor for aid, asking him to raise by express proclamation, or otherwise, a sufficient number of troops, who, with us, may be empowered to defend our rights, that we may sue for damages for the loss of property, for abuse, for defamation, as to ourselves, and if advisable try for treason against the government; that the law of the land may not be defiled, or nullified, but peace be restored to our country. And we will ever pray. This petition was signed by Edward Partridge and nearly all the members of the Church in Jackson county. Footnotes 1. There were twenty High Priests present at the council meeting. The minutes of the meeting are found in the _Far West Record_ pages 35, 36. 2. The exact date of Elder Cowdery's arrival in Kirtland as a special messenger from the brethren in Zion cannot be ascertained. 3. This was the same John Gould who was subsequently ordained a member of the First Council of Seventy. 4. The minutes of the council are contained in the Far West Record, page 36. The names of the presidents of the branches and the number of the branch each presided over respectively are given as follows: Newel Knight, Branch No. 1; Daniel Stanton, Branch No. 2; David Whitmer, Branch No 3; John Corrill, Branch No 4; Thomas B. Marsh, Branch No. 5; Peter Dustin, Branch No. 6; Lyman Wight, Branch No. 7; Parley P. Pratt, Branch No 8; Simeon Carter, Branch No. 9; Calvin Beebe, Branch No. 10. 5. The Higbee family subsequently became very prominent in the Church. Elias Higbee was the son of Isaac and Sophia Higbee. He was born 23rd of October, 1795, in Galloway, Gloucester county, New Jersey. At the age of twenty-two he married Sarah Ward and removed to Cincinnati. He received the Gospel in the spring of 1832, and during the summer following went to Jackson county, Missouri, but returned to Cincinnati the following winter, where he was ordained an Elder by his Brother Isaac, on the 20th of February, 1833. He returned to Missouri with his family, arriving in Zion in the month of March, 1833, and on the 26th of September following he was ordained a High Priest.--(_Millennial Star_, vol. xxi, page 203; also Far West Record, page 37.) 6. Isaac Higbee was also the son of Isaac and Sophia Higbee. He was born in Galloway, Gloucester county, New Jersey, on the 23rd of December, 1797. When between five and six years old he removed with his parents to Ohio. February 11th, 1819, he married Heziah String. About the first of May, 1832, his parents received the Gospel, and a few months afterwards himself and wife did the same. In the spring of 1833 he removed with his family to Zion, and in September following, as stated by the Prophet, was ordained a High Priest. 7. John Tanner was the son of Joshua and Thankful Tefft Tanner. He was born at Hopkinton, Rhode Island, August 15, 1778. According to the tradition of the family, Francis Tanner, the grandfather of John Tanner, the subject of this sketch, came from England with his two brothers--Nathan and William--and settled in the state of Rhode Island, about the year 1718. 8. Document will be found on pages 374-376. It was the mob's "secret constitution." {416} Chapter XXX. The Prophet's Mission to Canada. [Sidenote: The Prophet Starts for Canada.] _October 5_.--I started on a journey to the east, and to Canada, in company with Elders Rigdon and Freeman Nickerson, [1] and arrived the same day at Lamb's tavern, in Ashtabula; [2] and the day following, the Sabbath, we arrived in Springfield, whilst the brethren were in meeting, and Elder Rigdon spoke to the congregation. A large and attentive congregation assembled at Brother Rudd's in the evening, to whom we bore our testimony. [3] We continued at Springfield [4] {417} until the 8th of October, when we removed to Brother Roundy's at Elk Creek; and continuing our journey on the evening of the 9th, we arrived at a tavern, and on the 10th, at Brother Job Lewis,' in Westfield [5] where we met the brethren according to previous appointment, and spoke to them as the Spirit gave utterance, greatly to their gratification. [Sidenote: Letter to Saints in Zion.] This day, October 10th, Elder Frederick G. Williams wrote as follows from Kirtland to the Saints in Missouri: _Dear Brethren_:--It is a long time since we have received any intelligence from you, save a letter received by Brother Elliott from Elder John Whitmer, which informed us that he had written four letters since Elder Oliver Cowdery left, but we have not received any of them, nor any others from Zion, except one from Bishop Partridge, of August 13th, and have had no information, to be depended upon, concerning the riot, and the situation of the brethren in Zion; and considering that the enemy have commenced intercepting our letters, I direct this to Mrs. Billings, thinking, by so doing that you may get it. The brethren here are all engaged in the work of the Lord, and are using every exertion in their power for the welfare of Zion and for the promotion of the great cause of our Redeemer. Immediately after the arrival of Oliver Cowdery, we sat in council to know what should be done. The decision of the council was, that measures should be immediately taken to seek redress by the laws of our country, for your grievances; accordingly two messengers were dispatched for that purpose. (Let this suffice, for this may fall into the hands of the enemy). We have not received any revelation for a long time (which has been written), and none concerning the present situation of Zion; but it has been manifested to Joseph, and communicated to me by him, that the brethren in Zion should not sell any of their inheritances, nor move out of the county, save those who signed the agreement to go, and if it becomes necessary for those to move for their personal safety, let them be directed by wisdom, and seek for homes where the Lord shall open the way. If Elder Phelps is obliged to move from that place, let him take his family and Elder Cowdery's wife, and come to Kirtland, but not to bring anything with him, except his bedding and clothing; and let Elder Gilbert furnish him with the means to bear his expenses; but it would not be expedient for Elder Phelps to come, provided the prospect is favorable for a reconciliation to the extent that the Saints are not obliged {418} to leave the county. We can do no more for you than we are doing; but we have this great consolation, that God will deliver Zion, and establish you upon the land of your everlasting inheritance. Remember that this is only for the trial of your faith, and he that overcomes and endures to the end, will be rewarded a hundred fold in this world, and in the world to come will receive eternal life; so, brethren, you have great reason to rejoice, for your redemption draweth nigh. Presidents Smith and Rigdon are absent on a mission, and we do not expect their return until some time in November. They have gone down the lake to Niagara, from thence they expect to go into Upper Canada, as far as Long Point, and preach in all the most noted places on their way. We held a council meeting this morning, on the subject of building, etc. It was decided by the council that we should discontinue the building of the Temple during the winter, for want of materials; and to prepare and get all things in readiness to recommence it early in the spring. It was also agreed that we should set the hands immediately to erect a house for the printing office, which is to be thirty by thirty-eight feet on the ground; the first story to be occupied for the School of the Prophets this winter, and the upper story for the printing press. Oliver Cowdery started for New York on the first of October for the printing establishment, with eight hundred dollars. There will be as many hands employed upon the house as can work, and every exertion made to get the printing into operation, republish the _Star_, commencing from the last number printed, to be conducted by Oliver Cowdery (until an opportunity offers to transfer it again to Zion, to be conducted by W. W. Phelps & Co., as usual), and also publish a paper under the firm-name of F. G. Williams & Co., entitled the _Latter-day Saints' Messenger and Advocate_, which will be forwarded to subscribers for the _Star_ by the first of December. Oliver has written to you for the names and residences of the subscribers for the _Star_, and if you have not sent them, we wish you to send them immediately, that there may be no delay in the papers going to subscribers as soon as they can be printed. Bishop Whitney, also, started for New York at the same time, to replenish his store in Kirtland, with money enough to pay all the debts of both establishments, and expects to bring a larger supply of goods than at any former time. Thus you see the goodness and mercy of God in providing for His Saints. Not one week before Bishop Whitney started, the way seemed hedged up, and ten or twelve hundred dollars was the most that he had, and knew not where to obtain the amount he wanted; but by a remarkable interposition of Divine Providence, he was furnished with all he wanted, for which let us raise our hearts in gratitude to God, and praise His holy name, that He is a present help in every time of need. {419} We have seen a letter, written to Sister Whitney, in Nelson, that has a great deal to say about the gift of tongues, and the interpretation which was given by way of prophecy, namely, "that Zion would be delivered by judgments;" and that certain ones named, would go to such and such places among the Lamanites, and "great things would be done by them;" and also, that two Lamanites were at a meeting, and the following prophecy was delivered to them:--"That they were our friends and that the Lord had sent them there; and the time would soon come, when they would embrace the Gospel;" and, also, "that if we will not fight for ourselves, the Indians will fight for us." Though all this may be true, yet, it is not needful that it should be spoken, for it is of no service to the Saints and has a tendency to stir up the people to anger. No prophecy spoken in tongues should be made public, for this reason:--Many who pretend to have the gift of interpretation are liable to be mistaken, and do not give the true interpretation of what is spoken; therefore, great care should be taken as respects this thing, but, if any speak in tongues a word of exhortation, or doctrine, or the principles of the Gospel, etc., let it be interpreted for the edification of the Church. When you receive this letter, I wish you to write immediately and direct your letters to David Elliott, Chagrin, Cuyahoga county, Ohio, and put this mark "X" on the back of it, if you do not wish it broken open, and he will forward it to us; and you will please to name in your letter, where and to whom we shall direct our reply, and thus we may evade interception. Yours in the bonds of love, F. G. Williams. [Sidenote: Distraction About Zion.] At this time the evil and designing circulated a report, that Zion was to be extended as far east as Ohio, which in some degree tended to distract the minds of the Saints, and produced a momentary indecision about removing thither, according to the commandments; but the report was soon corrected, and the brethren continued to remove to Zion and Kirtland. [Sidenote: Narrative of Canada Journey Renewed.] On the 11th of October, we left Westfield, and continuing our journey, staid that night with a man named Nash, an infidel, with whom we reasoned, but to no purpose. [6] On the 12th, {420} arrived at Father Nickerson's, at Perrysburg, New York, [7] where I received the following revelation: _Revelation_. [8] 1. Verily, thus saith the Lord unto you, my friends Sidney, and Joseph, your families are well; they are in mine hands, and I will do with them as seemeth me good; for in me there is all power; 2. Therefore, follow me, and listen to the counsel which I shall give unto you. 3. Behold, and lo, I have much people in this place, in the regions round about, and an effectual door shall be opened in the regions round about in this eastern land. 4. Therefore, I, the Lord, have suffered you to come unto this place; for thus it was expedient in me for the salvation of souls; 5. Therefore, verily, I say unto you, lift up your voices unto this people, speak the thoughts that I shall put into your hearts, and you shall not be confounded before men; 6. For it shall be given you in the very hour, yea, in the very moment, what ye shall say. 7. But a commandment I give unto you, that ye shall declare whatsoever thing ye declare in my name, in solemnity of heart, in the spirit of meekness in all things. 8. And I give unto you this promise, that inasmuch as ye do this, the Holy Ghost shall be shed forth in bearing record unto all things whatsoever ye shall say. 9. And it is expedient in me that you, my servant Sidney, should be a spokesman unto this people; yea, verily, I will ordain you unto this calling, even to be a spokesman unto my servant Joseph; 10. And I will give unto him power to be mighty in testimony; 11. And I will give unto thee power to be mighty in expounding all Scriptures, that thou mayest be a spokesman unto him, and he shall be a revelator unto thee, that thou mayest know the certainty of all things pertaining to the things of my kingdom on the earth. 12. Therefore, continue your journey and let your hearts rejoice; for behold, and lo, I am with you even unto the end. 13. And now I give unto you a word concerning Zion. Zion shall be redeemed, although she is chastened for a little season. 14. Thy brethren, my servants Orson Hyde, and John Gould, are in my hands; and inasmuch as they keep my commandments they shall be saved. {421} 15. Therefore, let your hearts be comforted, for all things shall work together for good to them that walk uprightly, and to the sanctification of the Church. 16. For I will raise up unto myself a pure people, that will serve me in righteousness; 17. And all that call upon the name of the Lord, and keep His commandments, shall be saved. Even so. Amen. [Sidenote: At "Father" Nickerson's.] On the day following (October 13th), Elder Rigdon preached to a large congregation, at Freeman Nickerson's, and I bore record while the Lord gave His Spirit in a remarkable manner. [Sidenote: Through Upper Canada.] _Monday, 14_.--Continued our journey towards Canada, and arrived at Lodi, where we had an appointment, and preached in the evening to a small assembly, and made an appointment for Tuesday, the 15th, at 10 o'clock a. m., to be in the Presbyterian meeting house. When the hour arrived, the keeper of the house refused to open the doors, and the meeting was thus prevented. We came immediately away, leaving the people in great confusion, and continued our journey till Friday, the 18th, when we arrived at the house of Freeman A. Nickerson, in Upper Canada, having passed through a fine and well-cultivated country, after entering the province, and having had many peculiar feelings in relation to both the country and people. We were kindly received by Freeman A. Nickerson, who lived at Mount Pleasant, which was near Brantford, the county seat of Brant county. [Sidenote: Meeting at Brantford.] _Sunday, 20_.--At 10 o'clock we met an attentive congregation at Brantford; and the same evening a large assembly at Mount Pleasant, at Mr. Nickerson's. The people gave good heed to the things spoken. [Sidenote: At Colburn.] _Tuesday, 22_.--We went to the village of Colburn; and although it snowed severely, we held a meeting by candle-light on Wednesday evening, and were publicly opposed by a Wesleyan Methodist. He was very tumultuous, but exhibited a great lack of reason, knowledge, and wisdom, and gave us no opportunity to reply. {422} [Sidenote: At Waterford.] _Thursday, 24_.--At the house of Mr. Beman, in Colburn, whence we left for Waterford, [9] where we spoke to a small congregation; thence to Mount Pleasant, and preached to a large congregation the same evening, when Freeman A. Nickerson and his wife declared their belief in the work, and offered themselves for baptism. Great excitement prevailed in every place we visited. [10] [Sidenote: Meetings and Baptisms at Mt. Pleasant.] _Saturday, 26_.--Preached at Mount Pleasant; the people were very tender and inquiring. _Sunday, 27_.--Preached to a large congregation at Mount Pleasant, after which I baptized twelve, and others were deeply impressed, and desired another meeting, which I appointed for the day following. _Monday, 28_.--In the evening, we broke bread, and laid on hands for the gift of the Holy Ghost, and for confirmation, having baptized two more. The Spirit was given in great power to some, and peace to others. [11] _Tuesday, 29_.--After preaching at 10 o'clock a. m., I baptized two, and Confirmed them at the water's side. Last evening we ordained F. A. Nickerson an Elder; and one of the sisters received the gift of tongues, which made the Saints rejoice exceedingly. [12] Tuesday, the 29th of October, also we took our departure from Mount Pleasant, on our return to Kirtland, and arrived at Buffalo, New York, on the 31st. [Sidenote: Return to Kirtland.] _Friday, November 1_.--I left Buffalo, New York, at 8 o'clock a. m., and arrived at my house in Kirtland on Monday, the 4th, 10 a. m., and {423} found my family well, according to the promise of the Lord in the revelation of October 12th, for which I felt to thank my Heavenly Father. [Sidenote: Action of Governor Dunklin on Petition.] On the 8th of October Elders Phelps and Hyde had presented the petition of the Saints in Jackson county to the Governor of Missouri, who at that time gave them for an answer that the Attorney-General of the State was absent, but promised that on his return he would inform them of his conclusions by mail, addressed at Independence, whither the brethren immediately returned. About the 28th of October, in pursuance of Governor Dunklin's promise, the brethren in Zion received the following communication from him in reply to their petition of September 28: City of Jefferson, Executive Department, October 19, 1833. _To Edward Partridge, W. W. Phelps, Isaac Morley, John Corrill, A. S. Gilbert, John Whitmer and others_: Your memorial, soliciting my interposition against violence threatened you, and redress for injuries received by a portion of the citizens of Jackson county, has been received, and its contents duly considered. I should think myself unworthy the confidence with which I have been honored by my fellow-citizens, did I not promptly employ all the means which the constitution and laws have placed at my disposal, to avert the calamities with which you are threatened. Ours is a government of laws; to them we owe all obedience; and their faithful administration is the best guarantee for the enjoyment of our rights. {424} No citizen, nor number of citizens, have a right to take the redress of their grievances, whether real or _imaginary_, into their own hands. Such conduct strikes at the very existence of society, and subverts the foundation on which it is based. Not being willing to persuade myself that any portion of the citizens of the state of Missouri are so lost to a sense of these truths as to require the exercise of _force_, in order to ensure a respect for them, after advising with the Attorney-General, and exercising my best judgment, I would advise you to make a trial of the efficacy of the laws. The judge of your circuit is a conservator of the peace; if an affidavit is made before him by any of you, that your lives are threatened, and you believe them in danger, it would be his duty to have the offenders apprehended and bind them to keep the peace. Justices of the peace in their respective counties, have the same authority, and it is made their duty to exercise it. Take, then, this course:--obtain a warrant, let it be placed in the hands of the proper officer, and the experiment will be tested, whether the laws can be peaceably executed or not. In the event they cannot be, and that fact is officially notified to me, my duty will require me to take such steps as will enforce a faithful execution of them. With regard to the injuries you have sustained by destruction of property, etc., the law is open to redress; I cannot permit myself to doubt that the courts will be open to you, nor [believe] that you will find difficulty in procuring legal advocates to sue for damages therein. Respectfully, your obedient servant, Daniel Dunklin. W. W. Phelps, Esq., Independence, Jackson County, Mo. [Sidenote: Preparation for Asserting Rights.] Immediately on receipt of the Governor's letter, the members of the Church generally, (though they had lain idle since the outrage in July), began to labor as usual, and build and set in order their houses, gardens, etc. The brethren in Zion were also busily engaged in devising means of redress for their grievances; and having consulted with four lawyers from Clay county, then attending court in Independence, they received from them the following letter on the day written; which I will copy entire, that the principles by which the lawyers of this generation are actuated may be recorded, as well as the difficulties the Saints had to encounter in following the Governor's instructions: Independence, Oct. 30, 1833. Gentlemen:--The first thing necessary to be done, under {425} circumstances like ours, is to ascertain and fix upon the amount of fee to be paid, and to secure the payment thereof by the necessary papers: and then the responsibility of advising falls upon us. We are now laboring under all the disadvantages of an engagement without any of its advantages; it therefore becomes us to know whether we can agree as to the fee or not; and that we should be paid, too, according to the situation in which we place ourselves. We have been doing a practice here among these people, to a considerable extent, and by this engagement we must expect to lose the greatest part of it, which will be to all of us a considerable loss; besides that, the amount involved must be very considerable, and the amount involved must be generally the criterion of the fee. Taking all these matters into consideration we propose to you to bring all the suits you may want brought, and attend to them jointly throughout, for the sum of two hundred and fifty dollars each, making for all four of us, the sum of one thousand dollars. This may seem to be a large sum for a fee for lawyers in this country, but the circumstances here involved make it necessary. This matter must be attended to in the first place, and then such advice, for the present, as may seem to be dictated by wisdom, and be necessary we will give you; and in the proper time we will bring the suits. If this proposal suits, you will please execute notes, and send them to us; and if not agreed to, apprise us by letter immediately, for we can be engaged on the opposite side in all probability. We prefer to bring your suits, as we have been threatened by the mob, we wish to show them we disregard their empty bravadoes. (Signed) Wood, Reese, Doniphan, Atchison. [Sidenote: Counsel Employed.] As a _dernier ressort_, the brethren accepted the foregoing proposition, and Brothers Phelps and Partridge gave their note of one thousand dollars, endorsed by Gilbert & Whitney. No sooner had this news spread among the mob, than they began to congregate and prepare for battle. Footnotes. 1. Freeman Nickerson was born in South Dennis, Barnstable county, Massachusetts, February 5, 1778. His Father's name was Eleazer Nickerson, his mother's Thankful Chase Nickerson. Her father was a seaman. In 1800 Freeman emigrated to Vermont, and settled in Windsor county; and here he married Huldah Chapman, daughter of Eliphalet and Abigail Chase Chapman, on January 10, 1801. He served in the war of 1812 and was commissioned a lieutenant. He received the Gospel at Dayton, Cattaraugus county, New York, in April, 1833, being baptized by Elder Zerubbabel Snow, and was soon after ordained a Deacon. Brother Nickerson performed a mission among the Saints in Kirtland and vicinity in the early fall of 1833, and on the 5th of October started for Canada in company with the Prophet and Sidney Rigdon, taking them on this journey with his own team and conveyance.--"Obituary Record," (Ms.), page 45. 2. Ashtabula is in Ashtabula county, Ohio, some forty miles northeast of Kirtland. 3. While on this journey to Canada the Prophet kept a daily journal, from which the narrative he gives in the text was evidently taken. This journal is in the Prophet's own handwriting, and is one of the interesting relics among the records of the Church. At various points in the Prophet's narrative of this mission, I shall quote whatever may be of interest in addition to the narrative given in the text. Of this meeting at Rudd's the Prophet says: "Had a great congregation--paid good attention. O God, seal our testimony to their hearts!"--(Page 6). 4. Springfield is in the western part of Erie county, Pennsylvania. 5. Westfield was in Chautauqua county, New York, near the shore of Lake Erie. 6. The Prophet in his Journal also says under this date (11th of October): "I feel very well in my mind. The Lord is with us, but have much anxiety about my family."--(Journal page 7). 7. This was Brother Freeman Nickerson who was conveying them to Canada, and this Perrysburg, Cattaraugus county, New York, was his place of residence. 8. Doctrine and Covenants, sec. c. 9. Waterford is immediately south of Brantford, in the adjoining county of Norfolk. 10. "The result is in the hands of God," adds the Prophet. (Journal, page 14.) I also add the Prophet's entry for the 25th, which is omitted in his narrative. Friday, 25th "This afternoon, at a Mr. Patrick's, expect to hold a meeting this evening. People very superstitious. O God, establish thy word among this people. Held a meeting this evening; had an attentive congregation; the spirit gave utterance." (Page 14.) 11. "May God carry on His work in this place," adds the Prophet, "till all shall know Him. Amen." (Page 16.) 12. "May God," adds the Prophet, "increase the gifts among them for His Son's sake." (Journal, page 17.) On the 29th the Prophet's party started for home. "May the Lord prosper our journey. Amen," he writes in his Journal, page 17. These excerpts from the Prophet's Daily Journal omitted from the narrative made up from it, have been reproduced in these notes in order that the deeply religious and prayerful nature of the Prophet might be observed. They are indeed gems of expression, and exhibit the Prophet's profound reliance upon God and his blessings. "O God, seal our testimony to their hearts:" "I feel very well in my mind." "The Lord is with us;" "The Lord gave His spirit in a remarkable manner to some Saints, for which I am thankful to the God of Abraham," he exclaims. "Lord bless my family, and preserve them," is a frequent prayer. "This day we expect to start for Canada. Lord be with us on our journey. Amen." And thus in all things he remembers the Lord, seeks the guidance of His Spirit, trusts in Him, relies upon Him for success, and pleads for the presence of His protecting power. {426} Chapter XXXI. Expulsion of the Saints from Jackson County. [Sidenote: Attack on the Saints Settled on Big Blue.] Thursday night, the 31st of October, gave the Saints in Zion abundant proof that no pledge on the part of their enemies, written or verbal, was longer to be regarded; for on that night, between forty and fifty persons in number, many of whom were armed with guns, proceeded against a branch of the Church, west of the Big Blue, and unroofed and partly demolished ten dwelling houses; and amid the shrieks and screams of the women and children, whipped and beat in a savage and brutal manner, several of the men: while their horrid threats frightened women and children into the wilderness. Such of the men as could escape fled for their lives; for very few of them had arms, neither were they organized; and they were threatened with death if they made any resistance; such therefore as could not escape by flight, received a pelting with stones and a beating with guns and whips. On Friday, the first of November, women and children sallied forth from their gloomy retreats, to contemplate with heartrending anguish the ravages of a ruthless mob, in the lacerated and bruised bodies of their husbands, and in the destruction of their houses, and their furniture. Houseless and unprotected by the arm of the civil law in Jackson county, the dreary month of November staring them in the face and loudly proclaiming an inclement season at hand; the continual threats of the mob that they would {427} drive every "Mormon" from the county; and the inability of many to move, because of their poverty, caused an anguish of heart indescribable. [Sidenote: The Saints at the Prairie Settlement Attacked.] On Friday night, the 1st of November, a party of the mob proceeded to attack a branch of the Church settled on the prairie, about twelve or fourteen miles from the town of Independence. Two of their number were sent in advance, as spies, viz., Robert Johnson, and ---- Harris, armed with two guns and three pistols. They were discovered by some of the Saints, and without the least injury being done to them, said mobber Robert Johnson struck Parley P. Pratt over the head with the breach of his gun, after which they were taken and detained till morning; which action, it was believed, prevented a general attack of the mob that night. In the morning the two prisoners, notwithstanding their attack upon Parley P. Pratt the evening previous, were liberated without receiving the least injury. [1] [Sidenote: Mobbings at Independence.] The same night, (Friday), another party in Independence commenced stoning houses, breaking down doors and windows and destroying furniture. This night the brick part attached to the dwelling house of A. S. Gilbert, was partly pulled down, and the windows of his dwelling broken in with brickbats and rocks, while a gentleman, a stranger, lay sick with fever in his house. The same night three doors of the store of Messrs. Gilbert & Whitney were split open, {428} and after midnight the goods, such as calicos, handkerchiefs, shawls, cambrics, lay scattered in the streets. An express came from Independence after midnight to a party of the brethren who had organized about half a mile from the town for the safety of their lives, and brought the information that the mob were tearing down houses, and scattering goods of the store in the streets. Upon receiving this information the company of brethren referred to marched into Independence, but the main body of the mob fled at their approach. One Richard McCarty, however, was caught, in the act of throwing rocks and brickbats into the doors, while the goods lay scattered around him in the streets. He was immediately taken before Samuel Weston, Esq., justice of the peace, and complaint was then made to said Weston, and a warrant requested, that McCarty might be secured; but Weston refused to do anything in the case at that time, and McCarty was liberated. [2] [Sidenote: Other Incidents at Independence.] The same night some of the houses of the Saints in Independence had long poles thrust through the shutters and sash into the rooms of defenseless women and children, from whence their husbands and fathers had been driven by the dastardly attacks of the mob, which were made by ten, fifteen, or twenty men upon a house at a time. Saturday, the 2nd of November, all the families of the Saints in Independence moved with their goods about half a mile out of town and organized to the number of thirty, for the preservation of life and personal effects. The same night a party from Independence met a party from west of the Blue, and made an attack upon a branch of the Church {429} located at the Blue, about six miles from the village of Independence. Here they tore the roof from one dwelling and broke open another house; they found the owner, David Bennett, sick in bed, and beat him most inhumanly, swearing they would blow out his brains. They discharged a pistol at him, and the ball cut a deep gash across the top of his head. In this skirmish a young man of the mob, was shot in the thigh; but by which party the shot was fired is not known. [Sidenote: An Appeal to the Circuit Court.] The next day, Sunday, November 3rd, four of the brethren, viz., Joshua Lewis, Hiram Page, and two others, [3] were dispatched for Lexington, to see the circuit judge, and obtain a peace warrant. Two other brethren called on Esquire Silvers, in Independence, and asked him for a peace warrant, but he refused to issue one on account, as he afterwards declared, of his fears of the mob. This day many of the citizens, professing friendship, advised the Saints to leave the county as speedily as possible; for the Saturday night affray had enraged the whole county, and the people were determined to come out on Monday and massacre indiscriminately; and, in short, it was commonly declared among the mob, that "_Monday would be a bloody day_." [Sidenote: Events of Monday, November 4th.] Monday came, and a large party of the mob gathered at the Blue, took the Ferry boat belonging to the Church, threatened lives, etc. But they soon abandoned the ferry, and went to Wilson's store, about one mile west of the Blue. Word had been previously sent to a branch of the Church, several miles west of the Blue, that the mob were destroying property on the east side of the river, and the sufferers there wanted help to preserve lives and property. Nineteen {430} men volunteered, and started to their assistance; but discovering that fifty or sixty of the mob had gathered at said Wilson's they turned back. At this time two small boys passed on their way to Wilson's, who gave information to the mob, that the "Mormons" were on the road west of them. Between forty and fifty of the mob armed with guns, immediately started on horseback and on foot in pursuit; after riding about two or two and a half miles, they discovered them, when the said company of nineteen brethren immediately dispersed, and fled in different directions. The mob hunted them, turning their horses meantime into a corn field belonging to the Saints. Corn fields and houses were searched, the mob at the same time threatening women and children that they would pull down their houses and kill them if they did not tell where the men had fled. Thus they were employed in hunting the men and threatening the women, when a company of thirty of the brethren from the prairie, armed with seventeen guns, made their appearance. [4] [Sidenote: The Battle.] The former company of nineteen had dispersed, and fled, and but one or two of them returned in time to take part in the subsequent battle. On the approach of the latter company of thirty men, some of the mob Cried, "Fire, _G-- d-- ye_, fire." Two or three guns were then fired by the mob, which fire was returned by the other party without loss of time. This company is the same that is represented by the mob as having gone forth in the evening of the above incident bearing the olive branch of peace. The mob retreated immediately after the first fire, leaving some of their horses in Whitmer's corn field, and two of their number, Hugh L. Brazeale and Thomas Linvill dead on the ground. Thus fell Hugh L. Brazeale, who had been heard to say, "With ten fellows, I will wade to my knees in blood, but that I will drive the Mormons from Jackson county." The next morning the {431} corpse of Brazeale was discovered on the battle ground with a gun by his side. Several were wounded on both sides, but none mortally among the brethren except Andrew Barber, who expired the next day. [5] This attack of the mob was made about sunset, Monday, November the 4th; and the same night, runners were dispatched in every direction under pretense of calling out the militia; spreading every rumor calculated to alarm and excite the uninformed as they went; such as that the "Mormons" had taken Independence, and that the Indians had surrounded it, the "Mormons" and Indians being colleagued together. [Sidenote: Gilbert _et al_ on Trial.] The same evening, November 4th--not being satisfied with breaking open the store of Gilbert & Whitney, and demolishing a part of the dwelling house of said Gilbert the Friday night previous--the mob permitted the said McCarty, who was detected on Friday night as one of the breakers of the store doors, to take out a warrant, and arrest the said Gilbert and others of the Church, for a pretended assault, and false imprisonment of said McCarty. Late in the evening, while the court was proceeding with their trial in the court house, a gentleman unconnected with the court, as {432} was believed, perceiving the prisoners to be without counsel and in imminent danger, advised Brother Gilbert and his brethren, to go to jail as the only alternative to save life; for the north door of the court house was already barred, and an infuriated mob thronged the house, with a determination to beat and kill; but through the interposition of this gentleman (Samuel C. Owens, clerk of the county court, so it was afterwards learned), said Gilbert and four of his brethren were committed to the county jail of Jackson county, the dungeon of which must have been a palace compared with a court room where dignity and mercy were strangers, and naught but the wrath of man as manifested in horrid threats shocked the ears of the prisoners. [Sidenote: Assault on the Prisoners.] The same night, the prisoners, Gilbert, Morley, and Corrill, were liberated from the jail, that they might have an interview with their brethren, and try to negotiate some measures for peace; and on their return to jail about 2 o'clock, Tuesday morning, in the custody of the deputy sheriff, an armed force of six or seven men stood near the jail and hailed them. They were answered by the sheriff, who gave his name and the names of the prisoners, crying, "_Don't fire, don't fire, the prisoners are in my charge_." They, however, fired one or two guns, when Morley and Corrill retreated; but Gilbert stood, firmly held by the sheriff, while several guns were presented at him. Two, more desperate than the rest, attempted to shoot, but one of their guns flashed, and the other missed fire. Gilbert was then knocked down by Thomas Wilson, who was a grocer living at Independence. About this time a few of the inhabitants of the town arrived, and Gilbert again entered the jail, from which he, with three of his brethren, were liberated about sunrise, without further prosecution of the trial. William E. M'Lellin was one of the prisoners. [Sidenote: Incidents of the 5th of November.] On the morning of the 5th of November, Independence began to be crowded with individuals from different {433} parts of the county armed with guns and other weapons; and report said the militia had been called out under the sanction or at the instigation of Lieutenant Governor Boggs; and that one Colonel Pitcher had the command. Among this militia (so-called) were included the most conspicuous characters of the mob; and it may truly be said that the appearance of the ranks of this body was well calculated to excite suspicion of their horrible designs. [Sidenote: One Hundred Volunteers.] Very early on the same morning, several branches of the Church received intelligence that a number of their brethren were in prison, and the determination of the mob was to kill them; and that the branch of the Church near the town of Independence was in imminent danger, as the main body of the mob was gathered at that place. In this critical situation, about one hundred of the Saints, from different branches, volunteered for the protection of their brethren near Independence, [6] and proceeded on the road towards Independence, and halted about one mile west of the town, where they awaited further information concerning the movements of the mob. They soon learned that the prisoners were not massacred, and that the mob had not fallen upon the branch of the Church near Independence, as had been reported. They were also informed, that the militia had been called out for their protection; but in this they placed little confidence, for the body congregated had every appearance of a mob; and subsequent events fully verified their suspicions. [Sidenote: The Demands of the Mob-Militia.] On application to Colonel Pitcher, it was found that there was no alternative, but for the Church to leave the county forthwith, and deliver into his hands certain men to be tried for murder, said to have been committed by them in the {434} battle, as he called it, of the previous evening. The arms of the Saints were also demanded by Colonel Pitcher. Among the committee appointed to receive the arms of the brethren were several of the most unrelenting of the old July mob committee, who had directed in the demolishing of the printing office, and the personal injuries inflicted on brethren that day, viz., Henry Chiles, Abner Staples, and Lewis Franklin, who had not ceased to pursue the Saints, from the first to the last, with feelings the most hostile. These unexpected requisitions of the Colonel, made him appear like one standing at the head of both civil and military law, stretching his authority beyond the constitutional limits that regulate both civil and military power in our Republic. Rather than to have submitted to these unreasonable requirements, the Saints would have cheerfully shed their blood in defense of their rights, the liberties of their country and of their wives and children; but the fear of violating law, in resisting this pretended militia, and the flattering assurance of protection and honorable usage promised by Lieutenant Governor Boggs, in whom, up to this time, they had reposed confidence, induced the Saints to submit, believing that he did not tolerate so gross a violation of all law, as had been practiced in Jackson county. [7] But as so glaringly exposed in the sequel, it was the design and craft of this man to rob an innocent people of their arms by stratagem, and leave more than one thousand defenseless men, women and {435} children to be driven from their homes among strangers in a strange land to seek shelter from the stormy blast of winter. All earth and hell cannot deny that a baser knave, a greater traitor, and a more wholesale butcher, or murderer of mankind ever went untried, unpunished, and unhung--since hanging is the popular method of execution among the Gentiles in all countries professing Christianity, instead of blood for blood, according to the law of heaven. [8] The conduct of Colonels Lucas and Pitcher, had long proven them to be open and avowed enemies of the Saints. Both of these men had their names attached to the mob circular, as early as the July previous, the object of which was to drive the Saints from Jackson county. But with assurances from the Lieutenant Governor and others that the object was to disarm the combatants on both sides, and that peace would be the result, the brethren surrendered their arms to the number of fifty or upwards. [9] The men present, who were accused of being in the battle the evening before, also gave themselves up for trial; but after detaining them one day and a night on a pretended trial for murder, in which time they were threatened {436} and brick-batted, Colonel Pitcher, after receiving a watch of one of the prisoners to satisfy "costs of court," took them into a corn field, and said to them, "_Clear_!" [Meaning, of course, clear out, leave.] [Sidenote: Savagery of the Mob.] After the Saints had surrendered their arms, which had been used only in self-defense, the tribes of Indians in time of war let loose upon women and children, could not have appeared more hideous and terrific, than did the companies of ruffians who went in various directions, well armed, on foot and on horseback, bursting into houses without fear, knowing the arms were secured; frightening distracted women with what they would do to their husbands if they could catch them; warning women and children to flee immediately, or they would tear their houses down over their heads, and massacre them before night. At the head of these companies appeared the _Reverend Isaac McCoy_, with a gun upon his shoulder, ordering the Saints to leave the county forthwith, and surrender what arms they had. Other pretended preachers of the Gospel took a conspicuous part in the persecution, calling the "Mormons" the "common enemy of mankind," and exulting in their afflictions. [Sidenote: Events of 5th and 6th of November.] On Tuesday and Wednesday nights, the 5th and 6th of November, women and children fled in every direction before the merciless mob. One party of about one hundred and fifty women and children fled to the prairie, where they wandered for several days with only about six men to protect them. Other parties fled to the Missouri river, and took lodging for the night where they could find it. One Mr. Barnet opened his house for a night's shelter to a wandering company of distressed women and children, who were fleeing to the river. During this dispersion of the women and children, parties of the mob were hunting the men, firing upon some, tying up and whipping others, and pursuing others with horses for several miles. {437} [Sidenote: Scenes on the Banks of the Missouri.] Thursday, November 7th, the shores of the Missouri river began to be lined on both sides of the ferry, with men, women and children; goods, wagons, boxes, chests, and provisions; while the ferrymen were busily employed in crossing them over. When night again closed upon the Saints, the wilderness had much the appearance of a camp meeting. Hundreds of people were seen in every direction; some in tents, and some in the open air, around their fires, while the rain descended in torrents. Husbands were inquiring for their wives, and women for their husbands; parents for children, and children for parents. Some had the good fortune to escape with their families, household goods, and some provisions; while others knew not the fate of their friends, and had lost all their effects. The scene was indescribable, and would have melted the hearts of any people upon earth, except the blind oppressor, and the prejudiced and ignorant bigot. Next day the company increased, and they were chiefly engaged in felling small cottonwood trees, and erecting them into temporary cabins, so that when night came on, they had the appearance of a village of wigwams, and the night being clear, the occupants began to enjoy some degree of comfort. [Sidenote: Lieutenant Governor Boggs.] Lieutenant Governor Boggs has been represented as merely a curious and disinterested observer of these events; [10] yet he was evidently the head and front of the mob; for as may easily be seen by what follows, no important move was made without his sanction. He certainly was the secret mover in the affairs of the 20th and 23rd of July; and, as will appear in the sequel, by his authority the mob was converted into militia, to effect by stratagem what he knew, as well as his hellish host, could not be done by legal force. As Lieutenant Governor, he had only to wink, and the mob went from maltreatment to murder. The {438} horrible calculations of this second Nero were often developed in a way that could not be mistaken. Early on the morning of the 5th, say at 1 o'clock a. m., he came to Phelps, Gilbert, and Partridge, and told them to flee for their lives. Now, unless he had given the order to murder no one would have attempted it, after the Church had agreed to go away. His conscience, however, seemed to vacillate at its moorings, and led him to give the secret alarm to these men. [11] [Sidenote: In Exile.] The Saints who fled from Jackson county, took refuge in the neighboring counties, chiefly in Clay county, the inhabitants of which received them with some degree of kindness. Those who fled to the county of Van Buren were again driven, and compelled to flee, and these who fled to Lafayette county, were soon expelled, or the most of them, and had to move wherever they could find protection. [12] {439} [Sidenote: The "Stars" Fall.] _November 13_.--About 4 o'clock a. m. I was awakened by Brother Davis knocking at my door, and calling on me to arise and behold the signs in the heavens. I arose, and to my great joy, beheld the stars fall from heaven like a shower of hailstones; a literal fulfilment of the word of God, as recorded in the holy Scriptures, and a sure sign that the coming of Christ is close at hand. In the midst of this shower of fire, I was led to exclaim, "How marvelous are Thy works, O Lord! I thank Thee for Thy mercy unto Thy servant; save me in Thy kingdom for Christ's sake." Amen. The appearance of these signs varied in different sections of the country: in Zion, all heaven seemed enwrapped in splendid fireworks, as if every star in the broad expanse had been suddenly hurled from its course, and sent lawless through the wilds of ether. Some at times appeared like bright shooting meteors, with long trains of light following in their course, and in numbers resembled large drops of rain in sunshine. These seemed to vanish when they fell behind the trees, or came near the ground. Some of the long trains of light following the meteoric stars, were visible for some seconds; these streaks would curl and twist up like serpents writhing. The appearance was beautiful, grand, and sublime beyond description; {440} and it seemed as if the artillery and fireworks of eternity were set in motion to enchant and entertain the Saints, and terrify and awe the sinners of the earth. Beautiful and terrific as was the scenery, it will not fully compare with the time when the sun shall become black like sack-cloth of hair, the moon like blood, and the stars fall to the earth--Rev. vi: 13. [13] Footnotes 1. It was evening. I was out in the act of posting guards a short distance from the dwellings, when two men assailed us, armed with guns and pistols; and supposing it against our principles to make any defense, they attacked the guards. I was without arms, but stepped forward to interfere between them, when one of them drew his gun backwards, and, with both hands struck the barrel of it across the top of my head. I staggered back, but did not fall; the blood came streaming down my face, and I was for an instant stunned by the blow; but, recovering myself, I called help from the house and disarmed them, and put them under guard till morning. Their arms were then restored, and they let go in peace. The taking of these two men proved a preventive against an attack that night. They were the advance of a party of men who were about to come upon the settlement, but were disconcerted by this means. (Autobiography of P. P. Pratt, p. 103.) 2. "McCarty was arrested and taken before Squire Weston," says Lyman Wight, in an affidavit upon the subject, "and although seven persons testified against him, he was acquitted without delay. The next day the witnesses were taken before the same man (Squire Weston) for false imprisonment, and by the testimony of this one burglar were found guilty and committed to jail." In relation to this matter, John Corrill tersely remarked, "Although we could not obtain a warrant against him for breaking open the store, yet he had gotten one for us for catching him at it." 3. The other two members were Parley P. Pratt and "Mr. Marsh," supposed to be Thomas B. Marsh. They called upon Judge Ryland at Lexington and made oath concerning the outrages committed against them and the Saints in Jackson county, but the judge refused to issue any process against the mob, and advised that the Saints fight and kill the mob whenever the latter came upon them.--Pratt's Persecutions, page 37. 4. This company of brethren was led by David Whitmer. (See John Whitmer's "History of the Church", chapter 10.) 5. Andrew Barber, who fell on this occasion was the first direct martyr to the cause. Among those wounded was Philo Dibble of Ohio. He was wounded in the abdomen at the first fire of the mob. Newel Knight in his Journal, (Scraps of Biography, page 81,) says that he was examined by a surgeon of great experience who had served in the Mohawk War, and he said he never knew a man to live who was wounded in such a manner. Knight also gives the following account of his visit to the wounded man, and the manner in which he was healed by the power of God: "The next day (November 5th), I went to see Brother Dibble, and found the house where he lay surrounded by the mob. I managed to get in, and went to the bed; two men came and seated themselves at the door; as I looked upon Brother Dibble lying there in extreme agony, I drew the bed curtains with one hand and laid the other on his head, praying secretly to our Heavenly Father in his behalf. I then left, as I did not want to put myself into the power of the mob; and the next day business took me some ten miles from the place, where I met Brother Dibble making his escape from the county. He told me that as soon as I placed my hand upon his head, the pain and soreness seemed gradually to move as before a power driving it, until in a few minutes it left his body. He then discharged about a gallon of putrid matter, and the balls and pieces of cloth which had passed into his body." 6. This company of volunteers was led by Lyman Wight, a bold and courageous man, (Wight's Affidavit before Municipal Court of Nauvoo.--_Millennial Star_, vol. xxi, page 506). 7. Another circumstance which embarrassed the Saints not a little in their movements against the mob was the fact that they were divided as to what action it would be proper for them to take in the premises. Parley P. Pratt in his "Persecutions of the Saints," page 31, says that the Saints, "having passed through the most aggravating insults and injuries without making the least resistance, a general inquiry prevailed at that time throughout the Church as to the propriety of self-defense. Some claimed the right of defending themselves and their families from destruction, while others doubted the propriety of self-defense." Under these conditions it can be readily understood that the defense of the Saints was not so effective against their enemies as it might have been had they been perfectly agreed as to the extent to which they would be justified in defending themselves and their families against the violence of the mob. 8. "Whoso sheddeth man's blood, by man shall his blood be shed." Gen. ix: 6. Newel Knight, in his Journal, "Scraps of Biography," page 85, speaks of Governor Boggs as follows: "Although Governor Boggs did not come out and show himself openly in his true colors, we have sufficient evidence that he sustained all the moves of the mob and even directed them. He it was who put in motion the movements of July [20th and 23rd], and continued his exertions until he had accomplished all his hellish designs." 9. Lyman Wight in an affidavit before the Municipal Court of Nauvoo, in 1843, said of this incident of disarming the Saints: "I here agreed, that the Church would give up their arms provided the said Colonel Pitcher would take the arms from the mob. To this the Colonel cheerfully agreed, and pledged his honor with that of Lieutenant Governor Boggs, Owens and others. This treaty entered into, we returned home resting secured on their honor, that we should not be further molested; but this solemn contract was violated in every sense of the word. The arms of the mob were never taken away, and the majority of the militia, to my certain knowledge, were engaged the next day with the mob, Colonel Pitcher and Boggs not excepted, going from house to house in gangs of from sixty to seventy in number, threatening the lives of women and children if they did not leave forthwith."--(_Millennial Star_, xxi:506.) Wight's statement is also supported by John Corrill. "Brief History of the Church of Christ," page 20, (1839.) 10. See "History of the Mormons," Samuel M. Smucker, pp. 89, 90. 11. Elders W. W. Phelps, A. S. Gilbert, and William E. M'Lellin (the last named had also been imprisoned with the others), after their escape through the warning of Boggs, went into Clay county and made an affidavit embodying substantially the foregoing narrative concerning events which had occurred in Jackson county from the 31st of October, and forwarded the same to Governor Dunklin by express. 12. Of the extent of the injuries inflicted upon the Saints in this Jackson county persecution I would add that according to a statement made in a petition to Congress for redress of their Jackson county grievances, it is represented that "The houses of the Mormons in the county of Jackson, amounting to about two hundred, were burned down or otherwise destroyed by the mob, as well as much of their crops, furniture, and stock. The damage done to the property of the Mormons by the mob in the county of Jackson, as above related, as near as they can ascertain, would amount to the sum of $175,000.00. The number of Mormons thus driven from the county of Jackson amounted to about twelve hundred souls."--(_Millennial Star_, vol. 17, page 435.) According to a statement made in an affidavit before the Municipal Court of Nauvoo, Parley P. Pratt also states that the number driven from the county was twelve hundred, and that two hundred and three houses were destroyed. Lyman Wight, in an affidavit before the same body also says of the mob, that "they burned two hundred and three houses and one grist mill, these being the only residences of the Saints in Jackson county." Of the spirit of cruelty with which the mob prosecuted their determination to expel the Saints from Jackson county, the following instances are given in addition to what is said in the Prophet's narrative. Lyman Wight, in the before mentioned affidavit, says: "I saw one hundred and ninety women and children driven thirty miles across the prairie in the month of November, with three decrepit men only in their company; the ground was thinly crusted with sleet, and I could easily follow on their trail by the blood that flowed from their lacerated feet on the stubble of the burnt prairie. This company not knowing the situation of the county or the extent of Jackson county, built quite a number of cabins that proved to be in the border of Jackson county. The mob, infuriated at this, rushed on them in the month of January, 1834, burned these scanty cabins and scattered the inhabitants to the four winds, from which cause many were taken suddenly ill and of this illness died."--(_Millennial Star_, vol. xxi, page 506.) Another instance is thus related by Newel Knight in his Journal, "Scraps of Biography", pages 84 and 85: "I must not omit to mention one act of cruelty, which, if possible, seems to surpass all others. In one of the settlements [in Jackson county] were four families of very old men infirm and very poor. They seemed to think that they would not be molested and so remained behind, but no sooner did the mob learn of it, than they went to their houses, broke their windows and doors, and hurled great stones into their rooms, endangering their lives: thus were these poor old men, and their families, driven before the ruthless mob in midwinter. These men had served in the Revolutionary War--and Brother Jones had been one of General Washington's body guard--but this availed them nothing, for they were of the hated people. Thus were all the saints compelled to flee into Clay county, where the sympathies of the people were extended toward them." 13. Speaking of this event as it appeared to the exiled Saints bivouacked on the Missouri bottoms, EIder Parley P. Pratt in his Autobiography, (page 110) says: "About 2 o'clock the next morning [November 13th], we were called up by the cry of signs in the heavens. We arose, and to our great astonishment all the firmament seemed envolved in splendid fireworks, as if every star in the broad expanse had been hurled from its course, and sent lawless through the wilds of ether. Thousands of bright meteors were shooting through space in every direction, with long trains of light following in their course. This lasted for several hours, and was only closed by the dawn of the rising sun. Every heart was filled with joy at this majestic display of signs and wonders, showing the near approach of the coming of the Son of God." Stephens in his History of the United States (page 455), thus speaks of the same event: "During the fall of 1833 occurred a natural phenomenon of a most wonderful character. This was on the night of the 13th of November. It was what is known as the 'meteoric shower,' or the 'falling of the stars.' It was witnessed with amazement and astonishment throughout the entire limits of the United States." {441} Chapter XXXII. Remembrance of Canada Saints--Correspondence and Petition Relative to Missouri Affairs. [Sidenote: Letter to Moses C. Nickerson.] _November 19_.--I wrote as follows, from Kirtland, to Moses C. Nickerson, Mount Pleasant, Upper Canada: _Brother Moses_:--We arrived at this place on the fourth ultimo, after a fatiguing journey, during which we were blessed with usual health. We parted with Father and Mother Nickerson at Buffalo, in good health, and they expressed a degree of satisfaction for the prosperity and blessings of their journey. Since our arrival here, Brother Sidney has been afflicted with sore eyes, which is probably the reason why you have not previously heard from us, as he was calculating to write you immediately. But though I expect he will undoubtedly write you soon, as his eyes are evidently better, yet, lest you should be impatient to learn something concerning us, I have thought that perhaps a few lines from me, though there may be a lack of fluency according to the _literati_ of the age, might be received with a degree of satisfaction on your part, at least, when you call to mind the near relation with which we are united by the everlasting ties of the Gospel of our Lord Jesus Christ. We found our families and the Church in this place well, generally. Nothing of consequence happened while we were absent, except the death of one of our brethren--David Johnson--a young man of great worth as a private citizen among us, the loss of whom we justly mourn. We were favored with frequent intelligence from different sections of our country, respecting the progress of the Gospel, and our prayers are daily to our Father, that it may greatly spread, even till all nations shall hear the glorious news and come to a knowledge of the truth. We have received letters from our brethren in Missouri of late, but we cannot tell, from their contents, the probable extent to which those persons who are desirous to expel them from that country will carry their unlawful and unrighteous purposes. Our brethren have applied to the executive of the state, who has promised them all the {442} assistance that the civil law can give; and in all probability a suit has been commenced ere this. We are informed, however, that those persons are very violent, and threaten immediate extermination upon all those who profess our doctrine. How far they will be suffered to execute their threats, we know not, but we trust in the Lord, and leave the event with Him to govern in his own wise providence. I shall expect a communication from you on receipt of this, and hope you will give me information concerning the brethren, their health, faith, etc., also inform me concerning our friends with whom we formed acquaintance. You are aware, no doubt, dear brother, that anxieties inexpressible crowd themselves continually upon my mind for the Saints, when I consider the many temptations to which we are subject, from the cunning and flattery of the great adversary of our souls: and I can truly say, with much fervency have I called upon the Lord for our brethren in Canada. And when I call to mind with what readiness they received the word of truth by the ministry of Brother Sidney and myself, I am truly under great obligations to humble myself before Him. When I contemplate the rapidity with which the great and glorious day of the coming of the Son of Man advances, when He shall come to receive His Saints unto Himself, where they shall dwell in His presence, and be crowned with glory and immortality; when I consider that soon the heavens are to be shaken, and the earth tremble and reel to and fro; and that the heavens are to be unfolded as a scroll when it is rolled up; and that every mountain and island are to flee away, I cry out in my heart, What manner of persons ought we to be in all holy conversation and godliness! You remember the testimony which I bore in the name of the Lord Jesus, concerning the great work which He has brought forth in the last days. You know my manner of communication, how that in weakness and simplicity, I declared to you what the Lord had brought forth by the ministering of His holy angels to me for this generation. I pray that the Lord may enable you to treasure these things in your mind, for I know that His Spirit will bear testimony to all who seek diligently after knowledge from Him. I hope you will search the Scriptures to see whether these things are not also consistent with those things which the ancient Prophets and Apostles have written. I remember Brother Freeman and wife, Ransom also, and Sister Lydia, and little Charles, with all the brethren and sisters. I entreat for an interest in all your prayers before the throne of mercy, in the name of Jesus. I hope the Lord will grant that I may see you all {443} again, and above all that we may overcome, and sit down together in the kingdom of our Father. Your brother, etc., Joseph Smith. [Sidenote; The Prophet's Reflections.] Nothing of note occurred from the falling of the stars on the 13th, to this date, November 19th, when my heart is somewhat sorrowful, but I feel to trust in the Lord, the God of Jacob. I have learned in my travels that man is treacherous and selfish, but few excepted. [Sidenote: Sidney Rigdon.] Brother Sidney is a man whom I love, but he is not capable of that pure and steadfast love for those who are his benefactors that should characterize a President of the Church of Christ. This, with some other little things, such as selfishness and independence of mind, which too often manifested destroy the confidence of those who would lay down their lives for him--these are his faults. But notwithstanding these things, he is a very great and good man; a man of great power of words, and can gain the friendship of his hearers very quickly. He is a man whom God will uphold, if he will continue faithful to his calling. O God, grant that he may, for the Lord's sake. Amen. [Sidenote: A Prophecy.] And again, blessed be Brother Sidney: notwithstanding he shall be high and lifted up, yet he shall bow down under the yoke like unto an ass that Croucheth beneath his burthen, that learneth his master's will by the stroke of the rod; thus saith the Lord: yet, the Lord will have mercy on him, and he shall bring forth much fruit, even as the vine of the choice grape, when her clusters are ripe, before the time of the gleaning of the vintage; and the Lord shall make his heart merry as with sweet wine, because of Him who putteth forth His hand, and lifteth him up out of deep mire, and pointeth him out the way, and guideth his feet when he stumbles, and humbleth him in his pride. Blessed are his generations: nevertheless one shall hunt after them as a man {444} hunteth after an ass that has strayed in the wilderness, and straightway findeth him and bringeth him into the fold. Thus shall the Lord watch over his generation, that they may be saved. Even so. Amen. [Sidenote: The Prophet's Maxims.] The man who willeth to do well, we should extol his virtues, and speak not of his faults behind his back. A man who wilfully turneth away from his friend without a cause, is not easily forgiven. The kindness of a man should never be forgotten. That person who never forsaketh his trust, should ever have the highest place of regard in our hearts, and our love should never fail, but increase more and more, and this is my disposition and these my sentiments. [Sidenote: Frederick G. Williams.] Brother Frederick G. Williams is one of those men in whom I place the greatest confidence and trust, for I have found him ever full of love and brotherly kindness. He is not a man of many words, but is ever winning, because of his constant mind. He shall ever have place in my heart, and is ever entitled to my confidence. He is perfectly honest and upright, and seeks with all his heart to magnify his Presidency in the Church of Christ, but fails in many instances, in consequence of a want of confidence in himself. God grant that he may overcome all evil. Blessed be Brother Frederick, for he shall never want a friend, and his generation after him shall flourish. The Lord hath appointed him an inheritance upon the land of Zion: yea, and his head shall blossom, and he shall be as an olive branch that is bowed down with fruit. Even so. Amen. [Sidenote: Attorney-General's Letter to the Exiles' Counsel.] The following is a copy of a letter from the Attorney-General of Missouri to the counsel employed by the Church to prosecute the mob in Jackson county: City of Jefferson, November 21, 1833. _Messrs. Doniphan and Atchison_: Gentlemen: From conversation I have had with the Governor, I {445} believe I am warranted in saying to you, and through you to the Mormons, that if they desire to be replaced in possession of their property, that is, their houses in Jackson county, an adequate force will be sent forthwith to effect that object. Perhaps a direct application had better be made to him for that purpose, if they wish thus to be re-possessed. The militia have been ordered to hold themselves in readiness. If the Mormons will organize themselves into regular companies, or a regular company of militia, either volunteers or otherwise, they will, I have no doubt, be supplied with public arms. This must be upon application therefor. A volunteer company must be accepted by the Colonel, and that is a matter in _his_ discretion. Perhaps the best way would be to organize and elect officers as is done in ordinary cases--_not_ volunteers; you could give them the necessary directions on these points. If the Colonel should refuse to order an election of company officers, after they have reported themselves to him for that purpose, he would, I presume, be court-martialed, on representation to the Governor of the facts. As only a certain quantity of public arms can be distributed in each county, those who first apply will be most likely to receive them. The less, therefore, that is said upon the subject the better. I am, with great respect, your obedient servant, (Signed) R. W. Wells. [Sidenote: Judge Ryland's Letter to Amos Reese.] Again, Judge Ryland wrote Amos Reese, Esq., Circuit Attorney, also of counsel for the exiled Saints, as follows: New Lexington, November 24, 1833. _Dear Sir_:--I have been requested by the Governor, to inform him about the outrageous acts of unparalleled violence that have lately happened in Jackson county, and have also been requested to examine into these outrages, and take steps to punish the guilty and screen the innocent. I cannot proceed unless some person shall be willing to make the proper information before me. I now request you to inform me whether the "Mormons" are willing to take legal steps against the citizens of Jackson county; whether they wish to return there or not; and let me know all the matters connected with this unhappy affair. It will be necessary for you to see the persons injured, and be informed of their desires and intentions. The military force will repair to Jackson county, to aid the execution of any order I make on this subject. Be particular in your information to me. I am willing to go any time to {446} Jackson county, for the purpose of holding a court of inquiry, and binding over to keep the peace such persons as I shall think ought to be restrained. It is a disgrace to the state for such acts to happen within its limits, and the disgrace will attach to our official characters, if we neglect to take proper means to insure the punishment due such offenders. I wish to know whether Joshua Lewis and Hyrum Page handed the writ to the sheriff of Jackson county, that I made and issued on their affidavit, against some of the ringleaders of the mob in Jackson county, dated the sixth of this month. I will know why he refused to execute the writ, if it ever came to his hands. Inquire into this subject and let me know. I should be glad to see you, and agree upon what course to take. After you have sufficiently informed yourself, come down and see me. As you live near the scene of these outrages, you are better able to receive all information necessary, and prepare for future action, than I am. Write me as soon as you are properly informed, and state when you can come down and see me on this business. Keep copies of all the letters you write on this subject. Your friend, (Signed) John F. Ryland. _November 22_.--My brother Don Carlos came to live with me and learn the art of printing. [Sidenote: Hyde and Gould Return to Kirtland.] Elders Orson Hyde and John Gould returned from Missouri to Kirtland on the 25th, and brought the melancholy intelligence of the mob in Jackson county persecuting the brethren. Elder A. S. Gilbert wrote the Governor of Missouri as follows: (_Confidential_.) Liberty, Clay County, November 29, 1833. Dear Sir:--Yesterday I saw Mr. Doniphan, an attorney of this place, who informed me that he saw the Attorney-General, Mr. Wells, in Saline county, last Saturday week, and that Mr. Wells had acquainted him with your intention of ordering a court of inquiry to be held in Jackson county, in relation to the late riotous proceedings in that county. Mr. Doniphan is of opinion, from the conversation he had with Mr. Wells, that said order will be suspended till a communication is received from our people, or their counsel. This is therefore to acquaint your Excellency, that most of the heads of our Church had an {447} interview yesterday on the subject of an _immediate_ court of inquiry, to be held in Jackson county; and by their request to me, I hasten to lay before your Excellency serious difficulties attending our people on an _immediate_ court of inquiry being called. Our Church is at this time scattered in every direction: some in the new county of Van Buren; a part in this county; and a part in Lafayette, and Ray. Some of our principal witnesses would be women and children, and while the rage of the mob continues, it would be impossible to gather them in safety at Independence. That your Excellency may know of the unabating fury with which the last remnant of our people remaining in that county are pursued at this time, I here state that a few families, perhaps fifteen or twenty, who settled themselves more than two years ago on the prairie, about fifteen miles from the county seat of Jackson county, had hoped from the obscurity of their location that they might escape the vengeance of the enemy through the winter; consequently they remained on their plantations, receiving occasionally, a few individual threats, till last Sunday, when a mob made their appearance among them; some with pistols cocked, and presented to their breasts, commanded them to leave the county in three days, or they would tear their houses down over their heads, etc., etc. Two expresses arrived here from said neighborhood last Monday morning, for advice, and counsel advised their speedy removal for the preservation of life and their personal effects. I suppose these families will be out of the county of Jackson this week. In this distressed situation, in behalf of my brethren, I pray your Excellency to await a further communication, which will soon follow this, setting forth among other things the importance of our people being restored to their possessions, that they may have an equal chance with their enemies in producing important testimony before the court, which the enemy are now determined to deprive them of. I trust that your Excellency will perceive the agitation and consternation that must necessarily prevail among most of our people at this day, from the unparalleled usage they have received, and many of them wandering at this time destitute of shelter. An _immediate_ court of inquiry called while our people are thus situated, would give our enemies a decided advantage in point of testimony, while they are in possession of their _own_ homes, and _ours_ also; with no enemy in the county to molest or make them afraid. Very respectfully, your obedient servant, A. S. Gilbert. _To his Excellency Daniel Dunklin, Jefferson City, Mo_. I have seen and read the above letter, and on reflection, I concur {448} entirely in the opinion therein expressed. I also think that at the next regular term of the court, an examination of the criminal matter cannot be gone into, without a guard for the court and witnesses. (Signed) Amos Reese. [Sidenote: Remnants Scattered.] Those who were threatened by the mob on Sunday, the 24th, fled into Clay county, and encamped on the banks of the Missouri river. A number of the families went into Van Buren county: their whole number of men, women, and children, being upwards of one hundred and fifty. [Sidenote: New Church Press.] About the 1st of December, Elder Cowdery and Bishop Whitney arrived at Kirtland with a new press and type, and on the 4th commenced distributing the type. _December 5_.--I wrote to Bishop Partridge, Liberty, Clay county, Missouri, as follows: Kirtland, December 5, 1833. _Dear Brethren_:--We have just received a letter from Brother Phelps, dated 6th and 7th November, at Liberty, which gives us the painful intelligence of the rage of the enemy, and your present unsettled situation. But I must inform you that there is a great dubiety resting upon our minds, with regard to the true state of affairs of Zion; for there seems to be some difference in the statements of Elder Phelps' letter, and that of Elder Hyde's communication to the editors of the _Missouri Republican_. [1] Elder Hyde states that "on Monday, the 4th, the mob collected in Independence, to the number of two or three hundred, well armed; that a part of their number went above Blue, to drive away our people, and destroy our property; but they were met by a party of our people, who, being prepared, poured a deadly fire upon them; two of their number fell dead on the ground, and a number were mortally wounded, among the former was Brazeale. "Tuesday morning there were a number of the mob missing, and could not be accounted for; and while we were at Liberty landing, on Wednesday, a messenger rode up, saying that he had just come from {449} the seat of war, and that the night before, another battle was fought, in which Mr. Hicks fell, having three balls and some buck-shot through his body, and about twenty more shared a similar fate; and also, that one or two of our men were killed, and as many wounded; and he (Hyde) heard the cannonading distinctly; and also, stated that the man who broke open the store, took Gilbert, Phelps, and one more, for false imprisonment, and put them in prison, and as near as he could learn, never to let them escape alive." This statement of Elder Hyde is somewhat different from that of Elder Phelps, who states that "on Friday night the brethren had mustered about forty or fifty men, armed, and marched into the village, took one prisoner and fired one gun (through mistake); and on Saturday the mob fell upon our brethren above Blue, and one of Manship's sons was mortally wounded. On Monday a regular action was fought near Christian Whitmer's, under the command of Elder David Whitmer. We had four wounded; they had five wounded and two killed, viz.: Linvill and Brazeale. From Friday till Tuesday, our brethren were under arms, when one hundred and fifty of them came forth, like Moroni, to battle. On Tuesday morning the mob had collected to the number of three hundred, and before any blood was shed, we agreed to go away immediately, and the enemy took our guns." Elder Phelps also states that "since the above was written (viz.: on the 6th), another horrid scene has transpired: after our people surrendered their arms, a party of the mob went above Blue, and began to whip, and even murder; and the brethren have been driven into the woods, and are fleeing to the ferry; and also the mob have hired the ferrymen to carry them across the river (but they made the brethren pay the ferryage); and it was reported that the mob had killed two more of the brethren." It appears, brethren, that the above statements were made mostly from reports, and there is no certainty of their being correct; therefore, it is difficult for us to advise, and we can only say, that the destinies of all people are in the hands of a just God, and He will do no injustice to any one; and this one thing is sure, that they who will live godly in Christ Jesus, shall suffer persecution; and before their robes are made white in the blood of the Lamb, it is to be expected, according to John the Revelator, they will pass through great tribulation. I wish, when you receive this letter, that you would collect every particular, concerning the mob, from the beginning, and send us a correct statement of facts, as they occurred from time to time, that we may be enabled to give the public correct information on the subject, and inform us also of the situation of the brethren, with respect to their means of sustenance. {450} I would inform you, that it is not the will of the Lord for you to sell your lands in Zion, if means can possibly be procured for your sustenance without. Every exertion should be made to maintain the cause you have espoused, and to contribute to the necessities of one another, as much as possible, in this your great calamity, and remember not to murmur at the dealings of God with His creatures. You are not as yet brought into as trying circumstances as were the ancient Prophets and Apostles. Call to mind a Daniel, the three Hebrew children, Jeremiah, Paul, Stephen, and many others, too numerous to mention, who were stoned, sawn asunder, tempted, slain with the sword, and wandered about in sheep skins and goat skins, being destitute, afflicted, tormented, of whom the world was not worthy. They wandered in deserts and in mountains, and hid in dens and caves of the earth; yet they all obtained a good report through faith; and amidst all their afflictions they rejoiced that they were counted worthy to receive persecutions for Christ's sake. We know not what we shall be called to pass through before Zion is delivered and established; therefore, we have great need to live near to God, and always to be in strict obedience to all His commandments, that we may have a conscience void of offense toward God and man. It is your privilege to use every lawful means in your power to seek redress for your grievances from your enemies, and prosecute them to the extent of the law; but it will be impossible for us to render you any temporal assistance, as our means are already exhausted, and we are deeply in debt, and know of no means whereby we shall be able to extricate ourselves. The inhabitants of this county threaten our destruction, and we know not how soon they may be permitted to follow the example of the Missourians; but our trust is in God, and we are determined, His grace assisting us, to maintain the cause and hold out faithful unto the end, that we may be crowned with crowns of celestial glory, and enter into the rest that is prepared for the children of God. We are now distributing the type, and intend to commence setting today, and issue a paper the last of this week, or beginning of next. We wrote to Elder Phelps some time since, and also sent by Elder Hyde, for the list of names of subscribers to the _Star_, which we have not yet received, and, until we receive it, the most of the subscribers will be deprived of the paper; and when you receive this, if you have not sent the list, I wish you to attend to it immediately, as much inconvenience will follow a delay. We expect shortly to publish a political paper, weekly, in favor of the present administration; the influential men of that party have offered a liberal patronage to us, and we hope to succeed, for thereby we can {451} show the public the purity of our intention in supporting the government under which we live. We learn by Elder Phelps, that the brethren have surrendered their arms to the Missourians and are fleeing across the river. If that is the case, it is not meet that they should recommence hostilities with them; but if not, you should maintain the ground as long as there is a man left, as the spot of ground upon which you are located, is the place appointed of the Lord for your inheritance, and it is right in the sight of God that you contend for it to the last. You will recollect that the Lord has said, that Zion should not be removed out of her place; therefore the land should not be sold, but be held by the Saints, until the Lord in His wisdom shall open a way for your return; and until that time, if you can purchase a tract of land in Clay county for present emergencies, it is right you should do so, if you can do it, and not sell your land in Jackson county. It is not safe for us to send you a written revelation on the subject, but what is stated above is according to wisdom. I haste to a close to give room for Brother Oliver, and remain yours in the bonds of the everlasting covenant, Joseph Smith, Jun. [Sidenote: Dedication of the New Press.] _December 6_.--Being prepared to commence our labors in the printing business, I ask God in the name of Jesus, to establish it for ever, and cause that His work may speedily go forth to the nations of the earth, to the accomplishing of His great work in bringing about the restoration of the house of Israel. This day, also, the Elders in Missouri sent the following petition _To his Excellency, Daniel Dunklin, Governor of the State of Missouri_: We, the undersigned leading members of the Church of Christ, vulgarly called "Mormons," would respectfully represent to your Excellency--in addition to the petition presented to you by Messrs. Phelps and Hyde, and the affidavit of Messrs. Phelps, Gilbert, and M'Lellin, after having read also the letters of the Attorney-General and District Judge of this circuit to Mr. Reese--that whereas, our society, men, women, and children, after having been in some cases wounded, scourged, and threatened with death, have been driven by force of arms from their lands, houses, and much of their property in Jackson county--most of which lands, houses, and property, have been possessed by the mob of Jackson county, or others, and are now {452} unlawfully detained from the use and possession of our people; that whereas our people have been driven and scattered into the counties of Clay, Ray, Van Buren, Lafayette, and others, where, in many cases, they are destitute of the common necessaries of life, even in this winter season; that whereas, the guns which were taken from our people, as set forth in the affidavit, are kept from them; therefore, in behalf of our society, which is so scattered and suffering, we, your petitioners, ask aid and assistance of your Excellency, that we may be restored to our lands, and houses, property, and protected in them by the militia of the state, if legal, or by a detachment of the United States Rangers, which might be located at Independence, instead of at Cantonment Leavenworth, till peace can be restored. This could be done, probably, by conferring with the President, or perhaps with Colonel Dodge. Also, we ask that our men may be organized into companies of Jackson Guards, and be furnished with arms by the state, to assist in maintaining their rights against the unhallowed power of the mob of Jackson county. And then, when arrangements are made to protect us in our persons and property (which cannot be done without an armed force, nor would it be prudent to risk our lives there without guards, till we receive strength from our friends to protect ourselves), we wish a court of inquiry instituted, to investigate the whole matter of the mob against the "Mormons:" and we will ever pray. W. W. Phelps, John Whitmer, John Corrill, Isaac Morley, Edward Partridge, A. S. Gilbert. The following letter accompanied the foregoing petition: Liberty, December 6, 1833. _Dear Sir_:--Your Excellency will perceive by the petition, bearing date with this letter, that we intend to return to Jackson county as soon as arrangements can be made to protect us after we are reinstated in our possessions. We do not wish to go till we know that our lives are not in danger from a lawless mob. Your Excellency will understand that at this inclement season it will require time to restore us, and troops to protect us after we are there, for the threats of the mob have not ceased. Your obedient servant, W. W. Phelps. _To Daniel Dunklin, Governor of Missouri_. Footnotes 1. The slight discrepancies which the Prophet notes between the report of Elder Hyde and the communications of W. W. Phelps lie chiefly from the inaccuracy of the reports current at that time. It will be seen that they are not very important, but doubtless on account of the anxiety of the Prophet and brethren at Kirtland, seemed so at the time, and at any rate were somewhat confusing. {453} Chapter XXXIII. The Prophet's Sympathy for the Exiled Saints--Reasons for Their Expulsion from Zion. _A Letter from the Prophet Joseph Smith to the Exiled Saints in Missouri_. [1] Kirtland Mills, Ohio, December 10, 1833. _Edward Partridge, W. W. Phelps, John Whitmer, A. S. Gilbert, John Corrill, Isaac Morley, and all the Saints whom it may concern_. Beloved Brethren:--This morning's mail brought letters from Bishop Partridge, and Elders Corrill and Phelps, all mailed at Liberty, November 19th, which gave us the melancholy intelligence of your flight from the land of your inheritance, having been driven before the face of your enemies in that place. From previous letters we learned that a number of our brethren had been slain, but we could not learn from the letters referred to above, that there had been more than one killed, and that one Brother Barber, and that Brother Dibble was wounded in the bowels. We were thankful to learn that no more had been slain, and our daily prayers are that the Lord will not suffer His Saints, who have gone up to His land to keep His commandments, to stain His holy mountain with their blood. I cannot learn from any communication by the Spirit to me, that Zion has forfeited her claim to a celestial crown, notwithstanding the Lord has caused her to be thus afflicted, except it may be some individuals, who have walked in disobedience, and forsaken the new covenant; all such will be made manifest by their works in due time. I have always expected that Zion would suffer some affliction, from what I could learn from the commandments which have been given. But I would remind you of a certain clause in one which says, that after _much_ tribulation cometh the blessing. [2] By this, and also others, and also one received of late, I know that Zion, in the due time of the Lord, {454} will be redeemed; but how many will be the days of her purification, tribulation, and affliction, the Lord has kept hid from my eyes; and when I inquire concerning this subject, the voice of the Lord is: Be still, and know that I am God! all those who suffer for my name shall reign with me, and he that layeth down his life for my sake shall find it again. Now, there are two things of which I am ignorant; and the Lord will not show them unto me, perhaps for a wise purpose in Himself--I mean in some respects--and they are these: Why God has suffered so great a calamity to come upon Zion, and what the great moving cause of this great affliction is; and again, by what means He will return her back to her inheritance, with songs of everlasting joy upon her head. These two things, brethren, are in part kept back that they are not plainly shown unto me; but there are some things that are plainly manifest which have incurred the displeasure of the Almighty. When I contemplate upon all things that have been manifested, I am aware that I ought not to murmur, and do not murmur, only in this, that those who are innocent are compelled to suffer for the iniquities of the guilty; and I cannot account for this, only on this wise, that the saying of the Savior has not been strictly observed: "If thy right eye offend thee, pluck it out, and cast it from thee; or if thy right arm offend thee, cut it off, and cast it from thee." Now the fact is, if any of the members of our body is disordered, the rest of our body will be affected with it, and then all are brought into bondage together; and yet, notwithstanding all this, it is with difficulty that I can restrain my feelings when I know that you, my brethren, with whom I have had so many happy hours--sitting, as it were, in heavenly places in Christ Jesus; and also, having the witness which I feel, and ever have felt, of the purity of your motives--are cast out, and are as strangers and pilgrims on the earth, exposed to hunger, cold, nakedness, peril, sword--I say when I contemplate this, it is with difficulty I can keep from complaining and murmuring against this dispensation; but I am sensible that this is not right, and may God grant that notwithstanding your great afflictions and sufferings, there may not anything separate us from love of Christ. Brethren, when we learn your sufferings, it awakens every sympathy of our hearts; it weighs us down; we cannot refrain from tears, yet, we are not able to realize, only in part, your sufferings: and I often hear the brethren saying, they wish they were with you, that they might bear a part of your sufferings; and I myself should have been with you, had not God prevented it in the order of His providence, that the yoke of affliction might be less grievous upon you, God having forewarned me, concerning these things, for your sake; and also, Elder {455} Cowdery could not lighten your afflictions by tarrying longer with you, for his presence would have so much the more enraged your enemies; therefore God hath dealt mercifully with us. O brethren, let us be thankful that it is as well with us as it is, and we are yet alive and peradventure, God hath laid up in store great good for us in this generation, and may grant that we may yet glorify His name. I feel thankful that there have no more denied the faith; I pray God in the name of Jesus that you all may be kept in the faith unto the end; let your sufferings be what they may, it is better in the eyes of God that you should die, than that you should give up the land of Zion, the inheritances which you have purchased with your moneys; for every man that giveth not up his inheritance, though he should die, yet, when the Lord shall come, he shall stand upon it, and with Job, in his flesh he shall see God. Therefore, this is my counsel, that you retain your lands, even unto the uttermost, and employ every lawful means to seek redress of your enemies; and pray to God, day and night, to return you in peace and in safety to the lands of your inheritance: and when the judge fail you, appeal unto the executive; and when the executive fail you, appeal unto the president; and when the president fail you, and all laws fail you, and the humanity of the people fail you, and all things else fail you but God alone, and you continue to weary Him with your importunings, as the poor woman did the unjust judge, He will not fail to execute judgment upon your enemies, and to avenge His own elect that cry unto Him day and night. Behold, He will not fail you! He will come with ten thousand of His Saints, and all His adversaries shall be destroyed with the breath of His lips! All those who keep their inheritances, notwithstanding they should be beaten and driven, shall be likened unto the wise virgins who took oil in their lamps. But all those who are unbelieving and fearful, will be likened unto the foolish virgins, who took no oil in their lamps: and when they shall return and say unto the Saints, Give us of your lands--behold, there will be no room found for them. As respects giving deeds, I would advise you to give deeds as far as the brethren have legal and just claims for them, and then let every man answer to God for the disposal of them. I would suggest some ideas to Elder Phelps, not knowing that they will be of any real benefit, but suggest them for consideration. I would be glad if he were here, were it possible for him to come, but dare not advise, not knowing what shall befall us, as we are under very heavy and serious threatenings from a great many people in this place. But, perhaps, the people in Liberty may feel willing, God having power to soften the hearts of all men, to have a press established there; and if not, in some other place; any place where it can be the most {456} convenient, and it is possible to get to it; God will be willing to have it in any place where it can be established in safety. We must be wise as serpents and harmless as doves. Again, I desire that Elder Phelps should collect all the information, and give us a true history of the beginning and rise of Zion, and her calamities. Now hear the prayer of your unworthy brother in the new and everlasting covenant:--O My God! Thou who hast called and chosen a few, through Thy weak instrument, by commandment, and sent them to Missouri, a place which Thou didst call Zion, and commanded Thy servants to consecrate it unto Thyself for a place of refuge and safety for the gathering of Thy Saints, to be built up a holy city unto Thyself; and as Thou hast said that no other place should be appointed like unto this, therefore, I ask Thee in the name of Jesus Christ, to return Thy people unto their houses and their inheritances, to enjoy the fruit of their labors; that all the waste places may be built up; that all the enemies of Thy people, who will not repent and turn unto Thee may be destroyed from off the face of the land; and let a house be built and established unto Thy name; and let all the losses that Thy people have sustained, be rewarded unto them, even more than four-fold, that the borders of Zion may be enlarged forever; and let her be established no more to be thrown down; and let all thy Saints, when they are scattered, as sheep, and are persecuted, flee unto Zion, and be established in the midst of her; and let her be organized according to Thy law; and let this prayer ever be recorded before Thy face. Give Thy Holy Spirit unto my brethren, unto whom I write; send Thine angels to guard them, and deliver them from all evil; and when they turn their faces toward Zion, and bow down before Thee and pray, may their sins never come up before Thy face, neither have place in the book of Thy remembrance; and may they depart from all their iniquities. Provide food for them as Thou doest for the ravens; provide clothing to cover their nakedness, and houses that they may dwell therein; give unto them friends in abundance, and let their names be recorded in the Lamb's book of life, eternally before Thy face. Amen. Finally, brethren, the grace of our Lord Jesus Christ be with you all until His coming in His kingdom. Amen. Joseph Smith, Jun. [Sidenote: Expulsion of Saints from Van Buren County.] _December 12_.--An express arrived at Liberty, from Van Buren county, with information that those families, which had fled from Jackson county, and located there, were about to be driven from that county, after building their houses and carting {457} their winter's store of provisions, grain, etc., forty or fifty miles. Several families are already fleeing from thence. The contaminating influence of the Jackson county mob, is predominant in this new county of Van Buren, the whole population of which is estimated at about thirty or forty families. The destruction of crops, household furniture, and clothing, is very great, and much of their stock is lost. The main body of the Church is now in Clay county, where the people are as kind and accommodating as could reasonably be expected. The continued threats of deaths to individuals of the Church, if they make their appearance in Jackson County, prevent the most of them, even at this day, from returning to that county, to secure personal property, which they were obliged to leave in their flight. [Sidenote: Sad Condition of the Saints.] The following is an extract of a letter to me, from Elder Phelps, dated-- Clay County, Missouri. December 15, 1833. The condition of the scattered Saints is lamentable, and affords a gloomy prospect. No regular order can be enforced, nor any usual discipline kept up; among the world, yea, the most wicked part of it, some commit one sin, and some another (I speak of the rebellious, for there are Saints that are as immovable as the everlasting hills), and what can be done? We are in Clay, Ray, Lafayette, Jackson, Van Buren and other counties, and cannot hear from one another oftener than we do from you. I know it was right that we should be driven out of the land of Zion, that the rebellious might be sent away. But, brethren, if the Lord will, I should like to know what the honest in heart shall do? Our clothes are worn out; we want the necessaries of life, and shall we lease, buy, or otherwise obtain land where we are, to till, that we may raise enough to eat? Such is the common language of the honest, for they want to do the will of God. I am sensible that we shall not be able to live again in Zion, till God or the President rules out the mob. The Governor is willing to restore us, but as the constitution gives him no power to guard us when back, we are not willing to go. The mob swear if we come we shall die! If, from what has been done in Zion, we, or the most of us, have got to be persecuted from city to city, {458} and from synagogue to synagogue, we want to know it; for there are those among us that would rather earn eternal life on such conditions than lose it; but we hope for better things, and shall wait patiently for the word of the Lord. Our people fare very well, and when they are discreet, little or no persecution is felt. The militia in the upper counties is in readiness at a moment's warning, having been ordered out by the Governor, to guard a court martial and court of inquiry; but we cannot attend a court of inquiry, on account of expense, till we are restored and protected. (Signed) W. W. Phelps. _December 16_.--I received the following: _Revelation_. [3] 1. Verily I say unto you, concerning your brethren who have been afflicted, and persecuted, and cast out from the land of their inheritance, 2. I, the Lord, have suffered the affliction to come upon them, wherewith they have been afflicted, in consequence of their transgressions; 3. Yet I will own them, and they shall be mine in that day when I shall come to make up my jewels. 4. Therefore, they must needs be chastened and tried, even as Abraham, who was commanded to offer up his only son; 5. For all those who will not endure chastening but deny me, cannot be sanctified. 6. Behold, I say unto you, there were jarrings, and contentions, and envyings, and strifes, and lustful and covetous desires among them; therefore by these things they polluted their inheritances. 7. They were slow to hearken unto the voice of the Lord their God, therefore the Lord their God is slow to hearken unto their prayers, to answer them in the day of their trouble. 8. In the day of their peace they esteemed lightly my counsel; but, in the day of their trouble, of necessity they feel after me. 9. Verily I say unto you, notwithstanding their sins, my bowels are filled with compassion towards them: I will not utterly cast them off; and in the day of wrath I will remember mercy. 10. I have sworn, and the decree hath gone forth by a former commandment which I have given unto you, that I would let fall the sword of mine indignation in behalf of my people; and even as I have said, it shall come to pass. {459} 11. Mine indignation is soon to be poured out without measure upon all nations, and this will I do when the cup of their iniquity is full. 12. And in that day all who are found upon the watch tower, or in other words, all mine Israel, shall be saved. 13. And they that have been scattered shall be gathered; 14. And all they who have mourned shall be comforted; 15. And all they who have given their lives for my name shall be crowned. 16. Therefore let your hearts be comforted concerning Zion; for all flesh is in mine hands; be still and know that I am God. 17. Zion shall not be moved out of her place, notwithstanding her children are scattered; 18. They that remain, and are pure in heart, shall return, and come to their inheritances, they and their children, with songs of everlasting joy, to build up the waste places of Zion; 19. And all these things that the prophets might be fulfilled. 20. And, behold, there is none other place appointed than that which I have appointed; neither shall there be any other place appointed than that which I have appointed, for the work of the gathering of my Saints, 21. Until the day cometh when there is found no more room for them; and then I have other places which I will appoint unto them, and they shall be called Stakes, for the curtains or the strength of Zion. 22. Behold, it is my will, that all they who call on my name, and worship me according to mine everlasting Gospel, should gather together and stand in holy places, 23. And prepare for the revelation which is to come, when the veil of the covering of my temple, in my tabernacle, which hideth the earth, shall be taken off, and all flesh shall see me together. 24. And every corruptible thing, both of man, or of the beasts of the field, or of the fowls of the heavens, or of the fish of the sea, that dwells upon all the face of the earth, shall be consumed; 25. And also that of element shall melt with fervent heat; and all things shall become new, that my knowledge and glory may dwell upon all the earth. 26. And in that day the enmity of man, and the enmity of beasts, yea, the enmity of all flesh, shall cease from before my face. 27. And in that day whatsoever any man shall ask, it shall be given unto him. 28. And in that day Satan shall not have power to tempt any man. 29. And there shall be no sorrow because there is no death. 30. In that day an infant shall not die until he is old, and his life shall be as the age of a tree. {460} 31. And when he dies he shall not sleep (that is to say in the earth), but shall be changed in the twinkling of an eye, and shall be caught up, and his rest shall be glorious: 32. Yea, verily I say unto you, in that day when the Lord shall come, He shall reveal all things-- 33. Things which have passed, and hidden things which no man knew--things of the earth, by which it was made, and the purpose and the end thereof-- 34. Things most precious--things that are above, and things that are beneath--things that are in the earth, and upon the earth, and in heaven. 35. And all they who suffer persecution for my name, and endure in faith, though they are called to lay down their lives for my sake, yet shall they partake of all this glory. 36. Wherefore, fear not even unto death; for in this world your joy is not full, but in me your joy is full. 37. Therefore, care not for the body, neither the life of the body; but care for the soul, and for the life of the soul; 38. And seek the face of the Lord always, that in patience ye may possess your souls, and ye shall have eternal life. 39. When men are called unto mine everlasting Gospel, and covenant with an everlasting covenant, they are accounted as the salt of the earth, and the savor of men; 40. They are called to be the savor of men. Therefore, if that salt of the earth lose its savor, behold, it is thenceforth good for nothing, only to be cast out, and trodden under the feet of men. 41. Behold, here is wisdom concerning the children of Zion, even many, but not all; they were found transgressors, therefore they must needs be chastened. 42. He that exalteth himself shall be abased, and he that abaseth himself shall be exalted. 43. And now, I will show unto you a parable, that you may know my will concerning the redemption of Zion. 44. A certain nobleman had a spot of land, very choice; and he said unto his servants, Go ye unto my vineyard, even upon this very choice piece of land, and plant twelve olive trees, 45. And set watchmen round about them, and build a tower, that one may overlook the land round about, to be a watchman upon the tower, that mine olive trees may not be broken down, when the enemy shall come to spoil and take unto themselves the fruit of my vineyard. 46. Now, the servants of the nobleman went and did as their lord commanded them; and planted the olive trees, and built a hedge round about, and set watchmen, and began to build a tower. {461} 47. And while they were yet laying the foundation thereof, they began to say among themselves, And what need hath my lord of this tower? 48. And consulted for a long time, saying among themselves, What need hath my lord of this tower, seeing this is a time of peace? 49. Might not this money be given to the exchanges? for there is no need of these things! 50. And while they were at variance one with another they became very slothful, and they hearkened not unto the commandments of their lord, 51. And the enemy came by night, and broke down the hedge, and the servants of the nobleman arose and were affrighted, and fled; and the enemy destroyed their works, and broke down the olive trees. 52. Now behold, the nobleman, the lord of the vineyard, called upon his servants, and said unto them, Why! what is the cause of this great evil? 53. Ought ye not to have done even as I commanded you, and--after ye had planted the vineyard, and built the hedge round about, and set watchmen upon the walls thereof,--built the tower also, and set a watchman upon the tower, and watched for my vineyard, and not have fallen asleep, lest the enemy should come upon you? 54. And behold, the watchman upon the tower would have seen the enemy while he was yet afar off, and then ye could have made ready and kept the enemy from breaking down the hedge thereof, and saved my vineyard from the hands of the destroyer. 55. And the lord of the vineyard said unto one of his servants, Go and gather together the residue of my servants, and take all the strength of mine house, which are my warriors, my young men, and they that are of middle-age also among all my servants, who are the strength of mine house, save those only whom I have appointed to tarry; 56. And go ye straightway unto the land of my vineyard, and redeem my vineyard, for it is mine, I have bought it with money. 57. Therefore, get ye straightway unto my land; break down the walls of mine enemies; throw down their tower, and scatter their watchmen. 58. And inasmuch as they gather together against you, avenge me of mine enemies, that by and by I may come with the residue of mine house, and possess the land. 59. And the servant said unto his lord, When shall these things be? 60. And he said unto his servant: When I will; go ye straightway, and do all things whatsoever I have commanded you; {462} 61. And this shall be my seal and blessing upon you--a faithful and wise steward in the midst of mine house, a ruler in my kingdom. 62. And his servant went straightway, and did all things whatsoever his lord commanded him, and after many days all things were fulfilled. 63. Again, verily I say unto you, I will show unto you wisdom in me concerning all the churches, inasmuch as they are willing to be guided in a right and proper way for their salvation, 64. That the work of the gathering together of my Saints may continue, that I may build them up unto my name upon holy places; for the time of harvest is come, and my word must needs be fulfilled. 65. Therefore, I must gather together my people, according to the parable of the wheat and the tares, that the wheat may be secured in the garners to possess eternal life, and be crowned with celestial glory when I shall come in the kingdom of my Father, to reward every man according as his work shall be, 66. While the tares shall be bound in bundles, and the their bands made strong, that they may be burned with unquenchable fire. 67. Therefore, a commandment I give unto all the churches, that they shall continue to gather together unto the places which I have appointed; 68. Nevertheless, as I have said unto you in a former commandment, let not your gathering be in haste, nor by flight; but let all things be prepared before you: 69. And in order that all things be prepared before you, observe the commandment which I have given concerning these things, 70. Which saith, or teacheth, to purchase all the lands with money, which can be purchased for money, in the region round about the land which I have appointed to be the land of Zion, for the beginning of the gathering of my Saints; 71. All the land which can be purchased in Jackson county, and the counties round about, and leave the residue in mine hand. 72. Now, verily I say unto you, let all the churches gather together all their monies; let these things be done in their time, but not in haste; and observe to have all things prepared before you. 73. And let honorable men be appointed, even wise men, and send them to purchase these lands; 74. And the churches in the eastern counties; when they are built up, if they will harken unto this counsel, they may buy lands and gather together upon them, and in this way they may establish Zion. 75. There is even now already in store sufficient, yea, even an abundance, to redeem Zion, and establish her waste places, no more to {463} be thrown down, were the churches, who call themselves after my name, willing to hearken to my voice. 76. And again I say unto you, those who have been scattered by their enemies, it is my will that they should continue to importune for redress, and redemption, by the hands of those who are placed as rulers, and are in authority over you, 77. According to the laws and constitution of the people which I have suffered to be established, and should be maintained for the rights and protection of all flesh, according to just and holy principles, 78. That every man may act in doctrine and principle pertaining to futurity, according to the moral agency which I have given unto him, that every man may be accountable for his own sins in the day of judgment. 79. Therefore, it is not right that any man should be in bondage one to another. 80. And for this purpose have I established the constitution of this land, by the hands of wise men whom I raised up unto this very purpose, and redeemed the land by the shedding of blood. 81. Now, unto what shall I liken the children of Zion? I will liken them unto the parable of the woman and the unjust judge (for men ought always to pray and not to faint) which saith, 82. There was in a city a judge which feared not God, neither regarded man. 83. And there was a widow in that city, and she came unto him, saying, Avenge me of mine adversary. 84. And he would not for a while, but afterward he said within himself, Though I fear not God, nor regard man, yet because this widow troubleth me I will avenge her, lest, by her continual coming she weary me. 85. Thus will I liken the children of Zion. 86. Let them importune at the feet of the Judge; 87. And if he heed them not, let them importune at the feet of the Governor; 88. And if the Governor heed them not, let them importune at the feet of the President; 89. And if the President heed them not, then will the Lord arise and come forth out of His hiding place, and in His fury vex the nation, 90. And in His hot displeasure, and in His fierce anger, in His time, will cut off those wicked, unfaithful, and unjust stewards, and appoint them their portion among hypocrites, and unbelievers; 91. Even in outer darkness, where there is weeping, and wailing, and gnashing of teeth. 92. Pray ye, therefore, that their ears may be opened unto your {464} cries, that I may be merciful unto them, that these things may not come upon them. 93. What I have said unto you, must needs be, that all men may be left without excuse; 94. That wise men and rulers may hear and know that which they have never considered; 95. That I may proceed to bring to pass my act, my strange act, and perform my work, my strange work, that men may discern between the righteous and the wicked, saith your God. 96. And again, I say unto you, it is contrary to my commandment, and my will that my servant Sidney Gilbert, should sell my storehouse, which I have appointed unto my people, into the hands of mine enemies. 97. Let not that which I have appointed be polluted by mine enemies, by the consent of those who call themselves after my name; 98. For this is a very sore and grievous sin against me, and against my people, in consequence of those things which I have decreed and which are soon to befall the nations. 99. Therefore, it is my will that my people should claim, and hold claim upon that which I have appointed unto them, though they should not be permitted to dwell thereon; 100. Nevertheless, I do not say they shall not dwell thereon; for inasmuch as they bring forth fruit and works meet for my kingdom, they shall dwell thereon; 101. They shall build, and another shall not inherit it; they shall plant vineyards, and they shall eat the fruit thereof. Even so. Amen. Footnotes 1. This letter was, as will be seen by the text of it, written after the first definite and detailed account of what had taken place in Missouri reached the Prophet's hand. We know of nothing written by him that better manifests the nobility of his soul, or the gentle sympathy of his nature, than this communication. 2. Page 191, verses 3 and 4. 3. Doctrine and Covenants, sec. ci. The revelation explains why the Saints were driven from Zion. {465} Chapter XXXIV. A Press Established at Kirtland--Blessings upon the Prophet's Family--Responsibility for Lawless Acts in Missouri. Dedication of the Printing Press. _December 18_.--The Elders assembled in the printing office, and bowed down before the Lord, and I dedicated the printing press, and all that pertained thereunto, to God, which dedication was confirmed by Elder Rigdon, and my brother, Hyrum Smith. We then proceeded to take the first proof sheet of the reprinted _Star_, [1] edited by Elder Oliver Cowdery. [Sidenote: Strength and Weakness of Oliver Cowdery.] Blessed of the Lord is Brother Oliver, nevertheless there are two evils in him that he must needs forsake, or he cannot altogether escape the buffetings of the adversary. If he forsake these evils he shall be forgiven, and shall be made like unto the bow which the Lord hath set in the heavens; he shall be a sign and an ensign unto the nations. Behold, he is blessed of the Lord for his constancy and steadfastness in the work of the Lord; wherefore, he shall be blessed in his generation, and they shall never be cut off, and he shall be helped out of many troubles; and if he keep the commandments, and hearken unto the counsel of the Lord, his rest shall be glorious. [Sidenote: The Prophet's Blessing upon his Father's House.] And again, blessed of the Lord is my father, and also {466} my mother, and my brothers and my sisters; for they shall yet find redemption in the house of the Lord, and their offspring shall be a blessing, a joy, and a comfort unto them. [Sidenote: His Mother.] Blessed is my mother, for her soul is ever filled with benevolence and philanthropy; and notwithstanding her age, yet she shall receive strength, and shall be comforted in the midst of her house, and she shall have eternal life. [Sidenote: His Father.] And blessed is my father, for the hand of the Lord shall be over him, for he shall see the affliction of his children pass away; and when his head is fully ripe, he shall behold himself as an olive tree, whose branches are bowed down with much fruit; he shall also possess a mansion on high. [Sidenote: His Brother Hyrum.] Blessed of the Lord is my brother Hyrum, for the integrity of his heart; he shall be girt about with truth, and faithfulness shall be the strength of his loins: from generation to generation he shall be a shaft in the hands of his God to execute judgment upon his enemies; and he shall be hid by the hand of the Lord, that none of his secret parts shall be discovered unto his hurt; his name shall be accounted a blessing among men; and when he is in trouble, and great tribulation hath come upon him, he shall remember the God of Jacob; and he will shield him from the power of Satan; and he shall receive counsel in the house of the Most High, that he may be strengthened in hope, that the goings of his feet may be established for ever. [Sidenote: His Brother Samuel.] Blessed of the Lord is my brother Samuel, because the Lord shall say unto him, Samuel, Samuel; therefore he shall be made a teacher in the house of the Lord, and the Lord shall mature his mind in judgment, and thereby he shall obtain the esteem and fellowship of his brethren, and his soul shall be established and he shall benefit the house of the Lord, because he shall obtain answer to prayer in his faithfulness. {467} [Sidenote: Prophecy on the Head of his Brother William.] Brother William is as the fierce lion, which divideth not the spoil because of his strength; and in the pride of his heart he will neglect the more weighty matters until his soul is bowed down in sorrow; and then he shall return and call on the name of his God, and shall find forgiveness, and shall wax valiant, therefore, he shall be saved unto the uttermost; and as the roaring lion of the forest in the midst of his prey, so shall the hand of his generation be lifted up against those who are set on high, that fight against the God of Israel; fearless and undaunted shall they be in battle, in avenging the wrongs of the innocent, and relieving the oppressed; therefore, the blessings of the God of Jacob shall be in the midst of his house, notwithstanding his rebellious heart. [Sidenote: A Prayer.] And now, O God, let the residue of my father's house ever come up in remembrance before Thee, that Thou mayest save them from the hand of the oppressor, and establish their feet upon the Rock of Ages, that they may have place in Thy house, and be saved in Thy kingdom; and let all things be even as I have said, for Christ's sake. Amen. [Sidenote: Messengers to Zion.] _December 19_.--William Pratt and David Patten took their journey to the land of Zion, for the purpose of bearing dispatches to the brethren in that place, from Kirtland, O may God grant that they may be a blessing to Zion, as kind angels from heaven. Amen. The following circular was published in the December number of the _Star_: The Elders in Kirtland to Their Brethren Abroad. _Dear Brethren in Christ, and Companions in Tribulation_:--It seemeth good unto us to drop a few lines to you, giving you some instruction relative to conducting the affairs of the kingdom of God, which has been committed unto us in these latter times, by the will and testament of our Mediator, whose intercessions in our behalf are lodged in the {468} bosom of the Eternal Father, and ere long will burst with blessings upon the heads of all the faithful. We have all been children, and are too much so at the present time; but we hope in the Lord that we may grow in grace and be prepared for all things which the bosom of futurity may disclose unto us. Time is rapidly rolling on, and the prophecies must be fulfilled. The days of tribulation are fast approaching, and the time to test the fidelity of the Saints has come. Rumor with her ten thousand tongues is diffusing her uncertain sounds in almost every ear; but in these times of sore trial, let the Saints be patient and see the salvation of God. Those who cannot endure persecution, and stand in the day of affliction, cannot stand in the day when the Son of God shall burst the veil, and appear in all the glory of His Father, with all the holy angels. On the subject of ordination, a few words are necessary. In many instances there has been too much haste in this thing, and the admonition of Paul has been too slightingly passed over, which says, "Lay hands suddenly upon no man." Some have been ordained to the ministry, and have never acted in that capacity, or magnified their calling at all. Such may expect to lose their appointment, except they awake and magnify their office. Let the Elders abroad be exceedingly careful upon this subject, and when they ordain a man to the holy ministry, let him be a faithful man, who is able to teach others also; that the cause of Christ suffer not. It is not the multitude of preachers that is to bring about the glorious millennium! but it is those who are "called, and chosen, and faithful." Let the Elders be exceedingly careful about unnecessarily disturbing and harrowing up the feelings of the people. Remember that your business is to preach the Gospel in all humility and meekness, and warn sinners to repent and come to Christ. Avoid contentions and vain disputes with men of corrupt minds, who do not desire to know the truth. Remember that "it is a day of warning, and not a day of many words." If they receive not your testimony in one place, flee to another, remembering to cast no reflections, nor throw out any bitter sayings. If you do your duty, it will be just as well with you, as though all men embraced the Gospel. Be careful about sending boys to preach the Gospel to the world; if they go, let them be accompanied by some one who is able to guide them in the proper channel, lest they become puffed up, and fall under condemnation, and into the snare of the devil. Finally, in these critical times, be careful; call on the Lord day and night; beware of pride; beware of false brethren, who will creep in among you to spy out your liberties. Awake to righteousness, and sin not; let your light shine, and show yourselves workmen that need not be ashamed, rightly {469} dividing the word of truth. Apply yourselves diligently to study, that your minds may be stored with all necessary information. We remain your brethren in Christ, anxiously praying for the day of redemption to come, when iniquity shall be swept from the earth, and everlasting righteousness brought in. Farewell. [Sidenote: A Life Guard of Washington Driven from Jackson County.] Monday night, the 24th of December, four aged families, living near the town of Independence, whose penury and infirmities, incidents to old age, forbade a speedy removal, were driven from their homes by a party of the mob, who tore down their chimneys, broke in their doors and windows, and hurled large stones into their houses, by which the life of old Mr. Miller, in particular, was greatly endangered. Mr. Miller is aged sixty-five years, and the youngest man in the four families. Some of these men have toiled and bled in the defense of their country; and old Mr. Jones, one of the sufferers, served as life guard to General George Washington, in the Revolution. Well may the soldier of "Seventy-six" contemplate with horror the scenes which surround him at this day in Jackson county, where liberty, law, and equal rights, are trodden under foot. It is now apparent that no man embracing the faith of the Latter-day Saints, whatever be his age or former standing in society, may hope to escape the wrath of the Jackson county mob whenever it is in their power to inflict abuse. [Sidenote: Court of Inquiry.] A court of inquiry was held at Liberty, Clay county, Missouri, the latter part of this month, to inquire into the Conduct of Colonel Pitcher, for driving the Saints, or "Mormons," from Jackson county, which resulted in his arrest for further trial by a court-martial. [Sidenote: Excommunications at Kirtland.] _December 26_.--James Blanchard and Alonzo Rider were cut off from the Church by a council of Elders, in Kirtland, for repeated transgressions, and promising to reform, and never fulfilling. Nelson Acre was also cut off, on account of his absenting himself from the meetings, and saying {470} that he wanted no more of the Church, and that he desired to be cut off. None of these being present, the council notified them of their expulsion by letters. This evening a Bishop's court was called to investigate the case of Elder Ezekiel Rider, who had said many hard things against Bishop Whitney: that Brother Whitney was not fit for a Bishop; that he treated the brethren who came into the store with disrespect; that he was overbearing, and fain would walk on the necks of the brethren. Brother Story was also in a similar transgression. I rebuked them sharply, and told them that the Church must feel the wrath of God except they repent of their sins and cast away their murmurings and complainings one of another. Elder Rigdon also lectured them on the same principles. Brothers Rider and Story confessed their wrongs, and all forgave one another. [Sidenote: Elliot, Haggart, and Babbitt Cases.] _December 27_.--A bishop's court was called to investigate complaints made against Brothers Elliot, Haggart, and Babbitt, and their wives, and Jenkins Salisbury, all of whom were present; but the accusers not being present, the court adjourned _sine die_. [Sidenote: Disposition of the _Star_ Press.] The mob in Jackson county sold the materials, or rather gave Messrs. Davis and Kelly leave to take _The Evening and Morning Star_ establishment to Liberty, Clay county, where they commenced the publication of _The Missouri Enquirer_, a weekly paper. They (that is, Davis and Kelly) also paid our lawyers, employed as counsel against the mob, three hundred dollars, on the one thousand dollar note, on agreement; a small amount towards an establishment which, with book work and furniture, had cost some three or four thousand dollars. [Sidenote: Where Responsibility Rests.] From the very features of the celebrated mob circular, previously inserted, [2] it will be seen that they meditated a most daring infraction of the constitution of our country {471} that they might gratify a spirit of persecution against an innocent people. To whom shall blame be attached in this tragedy? In July last they boldly made known their determination to drive the "Mormons" from Jackson county, "peaceably if they could, forcibly if they must," openly declaring, that "the arm of the civil law did not afford them a sufficient guarantee against the increasing evils of this religious sect;" and in their circular they further say, "We deem it expedient, and of the highest importance, to form ourselves into a company for the better and easier accomplishment of our purposes;" and conclude with these hightoned words: "We therefore agree, that after timely warning, and upon receiving an adequate compensation for what little property they cannot take with them, they refuse to leave us in peace, as they found us--we agree to use such means as may be sufficient to remove them; and to this end, we each pledge to each other our lives, our bodily powers, fortunes, and sacred honors." In answer to their bold and daring resolves to guard against anticipated evils, I give the following extract from the Governor's letter in relation to this affair, dated October 19th, 1833: No citizen nor number of citizens, have a right to take the redress of their grievances, whether real or imaginary, into their own hands; such conduct strikes at the very existence of society, and subverts the foundation on which it is based. I ask again, to whom shall blame be attached for this tragedy? When the mob previously and publicly declared their intentions; and the principles involved were understood by the Executive, as appears by the foregoing; and also by the judiciary, according to Judge Ryland's letter; [3] while the constitution of the land guarantees equal rights and privileges to all--all this considered, to whom should blame be attached, but to Jackson county mobbers, and to Missouri? Footnotes 1. All the numbers of _The Evening and Morning Star_ from the first issued, in June, 1832, up to and including the number for July, 1833 (fourteen numbers in all,) were reprinted at Kirtland: though in the reprint the page was changed from quarto to octavo form. The last number issued in Zion was in July, 1833; the first reprinted number was issued in December of the same year. 2. Pages 374-6. 3. Page 445. {472} Chapter XXXV. Important Correspondence on Jackson County Affairs, Chiefly between Leading Officials of the Church in Zion and State Officials of Missouri. [1] Algernon Sidney Gilbert's Letter to Governor Dunklin. Liberty, Clay County, Mo., January 9, 1834. _Dear Sir_:--Since my communication of the 29th of November, and a petition dated 6th of December last, to which my name was attached, I am induced to trespass again upon your patience, with further particulars in relation to the unfortunate faction in Jackson county, on which subject I should be silent, were it not that I entertain a hope of suggesting some ideas that may ultimately prove useful in ameliorating the present suffering conditions of my brethren, and in some degree restoring peace to both parties. Being particularly acquainted with the situation of both parties at this day, my desire is to write impartially; notwithstanding I feel very sensibly the deep wound that has been inflicted upon the Church of which I am a member, by the citizens of Jackson county. The petition to your Excellency, dated the 6th of December last, was drawn up hastily by Mr. Phelps, and signed by several of us, just before the closing of the mail; and there is one item in particular in said petition, that needs some explanation; the request that "our men may be organized into companies of Jackson Guards, and furnished with arms by the state," was made at the instance of disinterested advisers; and also a communication from the Attorney General to Messrs. Doniphan and Atchison, dated the 21st of November last, gives his views as to the propriety of organizing into regular companies, etc. The necessity of being compelled to resort to arms, to regain our possessions in Jackson county, is by no means agreeable to the feelings of the Church and would never be thought of but from pure necessity. In relation to a court of inquiry, serious difficulties continue to exist, well calculated to preclude the most important testimony of our Church; {473} and there appears to be no evil which man is capable of inflicting upon his fellow-man, but what our people are threatened with at this day by the citizens of Jackson county. This intimidates a great many, particularly women and children, and no military guard would diminish their fears so far as to induce them to attend the court in that county. This, with other serious difficulties, will give a decided advantage to the offenders, in a court of inquiry, while they triumph in power, numbers, etc. The citizens of Jackson county are well aware that they have this advantage, and the leaders of the faction, if they must submit to such a court, would gladly hasten it. The Church are anxious for a thorough investigation into the whole affair, if their testimony can be taken without so great peril as they have reason to fear. It is my opinion, from present appearances, that not one-fourth of the witnesses of our people can be prevailed upon to go into Jackson county to testify. The influence of the party that compose that faction is considerable, and this influence operates in some degree upon the drafted militia, so far as to lessen confidence in the loyalty of that body; and I am satisfied that the influence of the Jackson county faction will not be entirely put down while they have advocates among certain religious sects. Knowing that your Excellency must be aware of the unequal contest in which we are engaged, and that the little handful that compose our Church are not the only sufferers that feel the oppressive hand of priestly power; with these difficulties existing, and many others not enumerated, it would be my wish to adopt such measures as are best calculated to allay the rage of Jackson county, and restore the injured to their rightful possessions; and to this end, I would suggest the propriety of purchasing the possessions of the most violent leaders of the faction; and if they assent to this proposition, if the holdings of about twenty of the most influential in that county (which would embrace the very leaders of the faction), could be obtained, I think the majority would cease in their persecutions, at least, when a due exercise of executive counsel and authority was manifested. I suggest this measure because it is of a pacific nature, well knowing that no legal steps are calculated to subdue their obduracy, only when pushed with energy by the highest authorities of the state. In this proposal, I believe that I should have the concurrence of my brethren. I therefore give this early intimation of an intention, on the part of some of the leading men in the Church, to purchase out some of the principal leaders of the faction, if funds sufficient can be raised; hoping thereby to regain peaceful possession of their homes; and in making a trial of this measure at a future day, we would deem it important, and of great utility, if we could avail ourselves of counsel and directions {474} from your Excellency, believing there will be a day, in negotiations for peace, in which an executive interposition would produce a salutary effect upon both parties. In this communication, with honesty of heart, I have endeavored briefly to touch upon a few interesting points, in plain truth, believing that I have given no wrong bias on either side, and with earnest prayers to our great Benefactor, that the chief ruler of this state may come to a full knowledge of the gross outrages in Jackson county, I subscribe myself, Your obedient servant, Algernon S. Gilbert. _To his Excellency, Daniel Dunklin, Jefferson City, Missouri_. Letter of the First Presidency to the Scattered Saints. _Greeting_: We, your companions in tribulation, embrace the present opportunity of sending you this token of our love and good will, assuring you that our bowels are filled with compassion, and that our prayers are daily ascending to God in the name of Jesus Christ, in your behalf. We have just received intelligence from you, through the medium of Brother Elliot, of Chagrin, making inquiries concerning the course which you are to pursue. In addition to the knowledge contained in the above on this subject, we say, if it is not the duty of the Governor to call out and keep a standing force in Jackson county to protect you on your lands (which it appears must be done, as we understand the mob are determined to massacre you, if the Governor take you back upon your lands, and leave you unprotected), it will become your duty to petition the Governor to petition the President to send a force there to protect you, when you are reinstated. The Governor proposes to take you back to your lands whenever you are ready to go (if we understand correctly); but cannot keep up an army to guard you; and while the hostile feelings of the people of Jackson county remain unabated, probably you dare not go back to be left unguarded. Therefore, in your petition to the Governor, set all these things forth in their proper light, and pray him to notify the President, of your situation; and also petition the President yourselves, according to the direction of the Lord. We have petitioned Governor Dunklin in your behalf, and enclosed in it a printed revelation, the same as this which we now send you. The petition was signed by something like sixty brethren, and mailed for Jefferson city, one week ago: and he will probably receive it two weeks before you receive this. We also intend to send a petition and this revelation to the President forthwith, in your behalf, and then we will act the part of the poor widow to perfection, if possible, and let our rulers read their destiny {475} if they do not lend a helping hand. We exhort you to prosecute and try every lawful means to bring the mob to justice as fast as circumstances will permit. With regard to your tarrying in Clay county, we cannot advise, you must be governed by circumstances; perhaps you will have to hire out, and take farms to cultivate, to obtain bread until the Lord delivers you. We sent you a fifty dollar United States note some time ago; if you have received it, please acknowledge the receipt of it to us, that we may be satisfied you received it. We shall do all that is in our power to assist you in every way we can. We know your situation is a trying one, but be patient, and murmur not against the Lord, and you shall see that all these things shall turn to your greatest good. Inquire of Elder Marsh, and find out the entire secret of mixing and compounding lead and antimony, so as to make type metal, and write us concerning it. Joseph has sent you another fifty dollar note, making in all one hundred dollars; write us concerning it. There is a prospect of the eastern churches doing something handsome towards the deliverance of Zion, in the course of a year, if Zion is not delivered otherwise. Though the Lord said this affliction came upon you because of your sins, polluting your inheritances, etc., yet there is an exception of some, namely, the heads of Zion; for the Lord said, Your brethren in Zion begin to repent, and the angels rejoice over them. You will also see an exception at the top of the second column of this revelation; therefore, this affliction came upon the Church to chasten those in transgression, and prepare the hearts of those who had repented, for an endowment from the Lord. We shall not be able to send you any more money at present, unless the Lord puts it into our hands unexpectedly. There is not quite so much danger of a mob upon us as there has been. The hand of the Lord has thus far been stretched out to protect us. Doctor Philastus Hurlburt, an apostate Elder from this Church, has been to the state of New York, and gathered up all the ridiculous stories that could be invented, and some affidavits respecting the character of Joseph and the Smith family; and exhibited them to numerous congregations in Chagrin, Kirtland, Mentor, and Painsville; and he has fired the minds of the people with much indignation against Joseph and the Church. Hurlburt also made many harsh threats, that he would take the life of Joseph, if he could not destroy "Mormonism" without. Brother Joseph took him with a peace warrant, and after three days' trial, and investigating the merits of our religion, in the town of Painsville, by able attorneys on both sides, he was bound over to the county court. Thus his influence was pretty much destroyed, and since the trial, the {476} spirit of hostility seems to be broken down in a good degree; but how long it will continue so, we cannot say. You purchased your inheritances with money, therefore, behold you are blessed: you have not purchased your lands by the shedding of blood, consequently you do not come under the censure of this commandment which says, "If by blood, lo your enemies are upon you, and ye shall be driven from city to city;" give yourselves no uneasiness on this account. Farewell, in the bonds of the new covenant, and partakers in tribulation. (Signed) Orson Hyde, Clerk of the Presidency of the Church. Governor Dunklin to the Brethren in Missouri. City of Jefferson, February 4, 1834. _Gentlemen_:--Your communication of the 6th December, was regularly received, and duly considered; and had I not expected to have received the evidence brought out on the inquiry ordered into the military conduct of Colonel Pitcher, in a short time after I received your petition, I should have replied to it long since. Last evening I was informed that the further inquiry of the court was postponed until the 20th inst. Then, before I could hear anything from this court, the court of civil jurisdiction will hold its session in Jackson county; consequently, I cannot receive anything from one, preparatory to arrangements for the other. I am very sensible indeed of the injuries your people complain of, and should consider myself very remiss in the discharge of my duties were I not to do everything in my power consistent with the legal exercise of them, to afford your society the redress to which they seem entitled. One of your requests needs no evidence to support the right to have it granted; it is that your people be put in possession of their homes, from which they have been expelled. But what may be the duty of the Executive after that, will depend upon contingencies. If, upon inquiry, it is found that your people were wrongfully dispossessed of their arms by Colonel Pitcher, then an order will be issued to have them returned; and should your men organize according to law--which they have a right to do, indeed it is their duty to do so, unless exempted by religious scruples--and apply for public arms, the Executive could not distinguish between their right to have them, and the right of every other description of people similarly situated. As to the request for keeping up a military force to protect your people, and prevent the commission of crimes and injuries, were I to {477} comply, it would transcend the powers with which the Executive of this state is clothed. The Federal Constitution has given to Congress the power to provide for calling forth the militia to execute the laws of the Union, suppress insurrection, or repel invasion; and for these purposes, the President of the United States is authorized to make the call upon the executive of the respective states; and the laws of this state empower the "commander-in-chief, in case of actual or threatened invasion, insurrection or war, or public danger, or other emergency, to call forth into actual service, such portion of the militia as he may deem expedient." These, together with the general provision of our state constitution that "the Governor shall take care that the laws are faithfully executed," are all upon this branch of executive powers. None of these, as I consider, embraces this part of your request. The words, "or other emergency," in our militia law, seem quite broad; but the emergency to come within the object of that provision, should be of a public nature. [2] Your case is certainly a very emergent one, and the consequences as important to _your society_, as if the war had been waged against the whole state, yet, the _public_ has no other interest in it, than that the laws be faithfully executed; thus far I presume the whole community feel a deep interest; for that which is the case of the "_Mormons_" today, may be the case of the _Catholics_ tomorrow, and after them, any other sect that may become obnoxious to a majority of the people of any section of the state. So far as a faithful execution of the laws is concerned, the Executive is disposed to do everything consistent with the means furnished him by the legislature, and I think I may safely say the same of the judiciary. As now advised, I am of the opinion that a military guard will be necessary to protect the state witnesses and officers of the court, and to assist in the execution of its orders, while sitting in Jackson county. By this mail I write to Mr. Reese, enclosing him an order on the captain of the "Liberty Blues," requiring the captain to comply with the requisition of the circuit attorney, in protecting the court and officers, {478} and executing their precepts and orders during the progress of these trials. Under the protection of this guard, your people can, if they think proper, return to their homes in Jackson county, and be protected in them during the progress of the trial in question, by which time, facts will be developed upon which I can act more definitely. [3] The Attorney-General will be required to assist the Circuit Attorney, if the latter deem necessary. On the subject of civil injuries, I must refer you to the courts; such questions rest with them exclusively. The laws are sufficient to afford a remedy for every injury of this kind; and, whenever you make out a case entitling you to damages, there can be no doubt entertained of their ample award. Justice is sometimes slow in its progress, but is not less sure on that account. Very respectfully, your obedient servant, (Signed) Daniel Dunklin. _To Messrs. W. W. Phelps, Isaac Morley, John Whitmer, Edward Partridge, John Corrill and A. S. Gilbert_. Letter of Algernon S. Gilbert to A. Leonard, Esq., Attorney. Liberty, Clay County, Missouri, February 13, 1834. _A. Leonard, Esq_.: Dear Sir:--I have received a line from William Pratt, who called on you a few weeks since, to inquire if your services could be secured in the prosecution of claims for damages by our Church against the citizens of Jackson county; and by his letter it appears that you are willing to engage in our case. So far as I have conversed with the principal leaders of our Church, they are desirous to secure your services, which also meets the approbation of our counsel in this county, viz., Messrs. Reese, Doniphan, Atchison, and Wood. I write this a few moments before closing the mail, and have not time to state particulars, as to the extent of the suits, but believe that four or five suits have been brought by Phelps & Co., for the destruction of the printing office, etc., etc., and by Partridge and others for personal abuse. I understand that at the next Monday term of the circuit court, petition will be made for a change of venue in Jackson county, and I suppose no case can be tried before next June {479} or October term. If it is expedient, some one of our people will call on you in a few days, and during the interim, wish you to drop me a line if convenient. We have this day received a communication of the 4th instant, from the Governor, in which he states, that he is of opinion that a military guard will be necessary, to protect the state witnesses and officers of the court, and to assist in the execution of its orders, while sitting in Jackson county. By this mail I write to Mr. Reese, enclosing him an order on the captain of the "Liberty Blues," requiring the captain to comply with the requisition of the circuit attorney, in protecting the court and officers, and executing their precepts and orders during the progress of these trials. The foregoing relates to a court of inquiry into criminal matters, to be held in Jackson county, next Monday week. Very respectfully, your obedient servant, Algernon S. Gilbert. The Brethren in Clay County, Missouri, to Judge Ryland. Liberty, February 19, 1834. _To the Hon. John F. Ryland, Judge of the Fifth Circuit Court, Missouri_: Sir:--Learning that a court of inquiry is to be held in Jackson county, at the next regular term of the circuit court for that county, or that some kind of legal proceeding is to be commenced for the purpose of obtaining the facts, as far as can be, or bringing to punishment the guilty in that county,--We, therefore, pray your honor to avail yourself of every means in your power to execute the law and make it honorable; and believing that the testimony of some of the members of our Church will be important, and deeming it unsafe to risk our persons in that county without a guard, we request that the order from the Executive, already transmitted, may be put in force. Respectfully, etc., Edward Partridge, A. S. Gilbert, W. W. Phelps, John Corrill, John Whitmer. Another request similar to the above was sent, same date, to Amos Reese, Circuit Attorney. Letter of W. W. Phelps _et al_. to Judge Woodward. Liberty, February 19, 1834. _George Woodward, Judge Advocate, in the case of the State of Missouri, versus Colonel Thomas Pitcher_: Sir:--The undersigned request of you, if it be consistent with {480} custom and law, an official copy of the proceedings recorded by you, in the above stated case, for the purpose of preservation, as an important link in the history of our unfortunate society. Respectfully, W. W. Phelps, Edward Partridge, Algernon S. Gilbert. Affidavit of Abigail Leonard. I, Abigail Leonard, depose and say, that on the night of the 20th of February, 1834, in the county of Jackson and State of Missouri, a company of men, about fifty or sixty in number, armed with whips and guns, came to the house of my husband: among them were John Young, Mr. Yocum, Mr. Cantrell, Mr. Patterson and Mr. Noland. Five of the number entered the house; among them was John Young. They ordered my husband to leave the house, threatening to shoot him if he did not. He not complying with their desires, one of the five took a chair and struck him upon the head, knocking him down, and then dragging him out of the house; I, in the meantime, begging of them to spare his life, when one of the number called to the others, telling them to take me into the house, for I would "_overpower every devil of them_." Three of the company then approached me, and, presenting their guns, declared with an oath, if I did not go in, they would blow me through. While this was happening Mr. Patterson jumped upon my husband with his heels; my husband then got up, they stripped all his clothes from him excepting his pantaloons, then five or six attacked him with whips and gun sticks, and whipped him till he could not stand, and he fell to the ground. I then went to them, and took their whips from them; I then called to Mr. Bruce, who lived in the same house with us, to come out and help me carry my husband into the house. When carried in he was very much lacerated and bruised, and unable to lie upon a bed, and also unable to work for a number of months. Also, at the same time and place, Mr. Josiah Sumner was taken from the house, and came in very bloody and bruised from whipping. (Signed) Abigail Leonard. The following letter from W. W. Phelps reached the hand of the Prophet at Kirtland at a time when he had received some eastern papers deploring the success attending upon the preaching of "Mormonism" in the East. The Prophet introduces the letter of Elder Phelps in his history in the following language: "Thus, while the press was mourning the prosperity of the work, and the {481} Saints were rejoicing in the East, troubles changed and multiplied in the West, as may be seen by the following letter:" Letter of Wm. W. Phelps to the Brethren in Kirtland, Detailing the Farcical Effort of the Officers of Missouri to Enforce the Law. Clay County, Missouri, Feb. 27, 1834. _Dear Brethren_--The times are so big with events, and the anxiety of everybody so great to watch them, that I feel somewhat impressed to write oftener than I have done, in order to give you more of the "strange acts" of this region. I have just returned from Independence, the seat of war in the West. About a dozen of our brethren, among whom were Bishop Partridge, Elder Corrill and myself, were subpoenaed in behalf of the state; and on the 23rd of February, about 12 o'clock, we were on the bank opposite Everett's Ferry, where we found Captain Atchison's company of "Liberty Blues"--nearly fifty rank and file--ready to guard us into Jackson county. The soldiers were well armed with United States muskets, bayonets fixed, etc., and to me the scene was "passing strange," and long to be remembered; the martial law in force to guard the civil! About twenty-five men crossed over to effect a landing in safety, and when they came near the warehouse they fired six or eight guns, though the enemy had not gathered to witness the landing. After we were all across, and waiting for the baggage wagon, it was thought most advisable to encamp in the woods, and the witnesses, with half the company, marched nearly a mile towards Independence, to build night fires, as we were without tents, and the weather cold enough to snow a little. While on the way, the quartermaster and others, that had gone on ahead to prepare quarters in town, sent an express back, which was not of the most pacific appearance. Captain Atchison continued the express to Colonel Allen for the two hundred drafted militia, and also to Liberty for more ammunition; and the night passed off in warlike style, with the sentinels marching silently at a proper distance from the watch fires. Early in the morning we marched, strongly guarded by the troops, to the seat of war, and quartered in the blockhouse, formerly the tavern stand of S. Flournoy; after breakfast we were visited by the District Attorney, Mr. Reese, and the Attorney-General, Mr. Wells. From them we learned that all hopes of criminal prosecutions were at an end. Mr. Wells had been sent by the governor to investigate, as far as possible, the Jackson outrage; but the bold front of the mob; bound even unto death (as I have heard), was not to be penetrated by civil law, or awed by executive influence. Shortly after, Captain {482} Atchison informed me that he had just received an order from the judge that his company's service was no longer wanted in Jackson county; and we were marched out of town to the tune of Yankee Doodle, in quick time, and soon returned to our camp without the loss of any lives. This order was issued by the court, apparently, on account of the speedy gathering of the old mob, or citizens of Jackson county, and their assuming such a boisterous and mobocratic appearance. Much credit is due to Captain Atchison for his gallantry and hospitality, and I think I can say of the officers and company, that their conduct as soldiers and men, is highly reputable; so much the more so, knowing as I do, the fatal results of the trial had the militia come or not come. I can add that the Captain's safe return refreshed my mind with Xenophon's safe retreat of the Ten Thousand! Thus ends all hope of "redress," even with a guard ordered by the Governor for the protection of the court and witnesses. [4] Before a crop is harvested it becomes ripe of itself. The dreadful deeds now done in Jackson county, with impunity, must bring matters to a focus shortly. Within two or three weeks past some of the most savage acts ever witnessed have been committed by these bitter branches. Old Father Lindsey, whose locks have been whitened by the blasts of nearly seventy winters, had his house thrown down, after he was driven from it; his goods, corn, etc., piled together and fire put to it, but fortunately after the mob retired, his son extinguished it. The mob has quit whipping and now beats with clubs. Lyman Leonord, one of the number that returned from Van Buren county had two chairs broken to splinters upon him, and was then dragged out of doors and beat with clubs till he was supposed to be dead, but he is {483} yet alive. Josiah Sumner and Barnet Cole were severely beaten at the same time. The mob have commenced burning houses, stacks, etc.; and we shall not think it out of their power, by any means, to proceed to murder any of our people that shall try to live in that county, or perhaps, only go there. Such scenes as are happening around us are calculated to arouse feelings and passions in all, and to strengthen the faith and fortify the hearts of the Saints for great things. Our Savior laid down His life for our sakes, and shall we, who profess to live by every word that proceeds out of the mouth of God--shall we, the servants of the Lord of the vineyard, who are called and chosen to prune it for the last time--shall we, yea, verily we, who are enlightened by the wisdom of heaven--shall we fear to do at least this much for Jesus who has done so much for us? No; we will obey the voice of the Spirit, that God may overcome the world. I am a servant, etc., W. W. Phelps. Second Petition to the President of the United States. Liberty, Clay County, Missouri, April 10, 1834. _To the President of the United States of America_: We, the undersigned, your petitioners, citizens of the United States of America, and residents of the county of Clay, in the state of Missouri, being members of the Church of Christ, reproachfully called "Mormons," beg leave to refer the President to our former petition, dated in October last; and also to lay before him the accompanying hand-bill, dated December 12th, 1833, with assurances that the said hand-bill exhibits but a faint sketch of the sufferings of your petitioners and their brethren, up to the period of its publication. The said hand-bill shows, that at the time of dispersion a number of our families fled into the new and unsettled county of Van Buren; but being unable to procure provisions in that county through the winter, many of them were compelled to return to their homes in Jackson county or perish of hunger. But they had no sooner set foot upon that soil--which a few months before they had purchased of the United States--than they were again met by the citizens of Jackson county, and a renewal of savage barbarities was inflicted upon these families by beating with clubs and sticks, presenting knives and fire arms, and threatenings of death if they did not flee from the county. These inhuman assaults upon a number of these families were repeated at two or three different times through the past winter, till they were compelled at last to abandon their possessions in Jackson county, and flee with their wounded bodies into this county, here to mingle their tears {484} and unite their supplications, with hundreds of their brethren, to our Heavenly Father and the chief ruler of our nation. Between one and two thousand of the people called "Mormons" have been driven by force of arms from the county of Jackson in this state since the first of November last, being compelled to leave their highly cultivated fields--the greater part of their lands having been bought of the United States--and all this on account of our belief in direct revelation from God to the children of men according to the Holy Scriptures. We know that such illegal violence has not been inflicted upon any sect or community of people by the citizens of the United States since the Declaration of Independence. That this is a religious persecution is notorious throughout our country; for while the officers of the county, both civil and military, were accomplices in these unparalleled outrages, engaged in the destruction of the printing office, dwelling houses, etc., yet the records of the judicial tribunals of that county are not stained by any record of crime committed by our people. Our numbers being greatly inferior to the enemy were unable to stand in self defense; and our lives, at this day, are continually threatened by that infuriated people, so that our personal safety forbids one of our number going into that county on business. We beg leave to state that no impartial investigation into this criminal matter can be made, because the offenders must be tried in the county where the offense was committed, and the inhabitants of the county, both magistrates and people, with the exception of a few, being combined, justice cannot be expected. At this day your petitioners do not know of a solitary family belonging to our Church in Jackson county but what has been violently expelled from that county by the inhabitants thereof. Your petitioners have not gone into detail with an account of their individual sufferings from death, and bruised bodies, and the universal distress which prevails at this day, in a greater or less degree throughout our community. Not only have those sacred rights guaranteed to every religious sect been publicly invaded in open hostility to the spirit and genius of our free government; but such of their houses as have not been burnt, and their lands and most of the products of the labor of their hands for the last year, have been wrested from them by a band of outlaws congregated in Jackson county, on the western frontiers of the United States, and this within about thirty miles of the United States military post at Fort Leavenworth, on the Missouri river. Your petitioners say that they do not enter into a minute detail of their sufferings in this petition lest they should weary the patience of their venerable chief, whose arduous duties they know are great, and daily accumulating. We only hope to show him that this is an {485} unprecedented emergency in the history of our country, that the magistracy thereof is set at defiance, and justice checked in open violation of its laws; and that we, your petitioners, who are almost wholly native born citizens of these United States, of whom we purchased our lands in Jackson county, Missouri, with intent to cultivate the same as peaceable citizens, are now forced from them, and are now dwelling in the counties of Clay, Ray and Lafayette, in the state of Missouri, without permanent homes, and suffering all the privations which must necessarily result from such inhuman treatment. Under these sufferings your petitioners petitioned the governor of this state in December last, in answer to which they received the following letter: [5] * * * * * * * * * By the foregoing letter from the Governor, the President will perceive a disposition manifested by him to enforce the laws as far as means have been furnished him by the legislature of this state. But the powers vested in the executive of this state appear to be inadequate for relieving the distresses of your petitioners in their present emergency. He is willing to send a guard to conduct our families back to their possessions, but is not authorized to direct a military force to be stationed any length of time for the protection of your petitioners. This step would be laying the foundation for a more fatal tragedy than the first, as our numbers at present are too small to contend single handed with the mob of said county; and as the Federal Constitution has given to Congress the power to provide for calling forth the militia to execute the laws of the Union, suppress insurrections, or repel invasions: and for these purposes the President of the United States is authorized to make the call upon the executive of the respective states; therefore, we, your petitioners, in behalf of our society, which is so scattered and suffering, most humbly pray that we may be restored to our lands, houses, and property in Jackson county, and protected in them by an armed force, till peace can be restored. And as in duty bound, will ever pray. Here followed one hundred and fourteen signatures, among whom were: Edward Partridge, John Corrill, John Whitmer, Isaac Morley, A. S. Gilbert, W. W. Phelps, etc., etc. Letter of Algernon S. Gilbert _et al_. to the President Accompanying Foregoing Petition. Liberty, Clay County, Missouri, April 10, 1834. _To the President of the United States_: We, the undersigned, some of the leading members of the Church of {486} Christ, whose names are subscribed to the accompanying petition, beg leave to refer the President to the petition and hand-bill herewith. We are not insensible to the multiplicity of business and numerous petitions, by which the cares and perplexities of our chief ruler are daily increased; and it is with diffidence that we venture to lay before the executive, at this emergent period, these two documents, wherein is briefly portrayed the most unparalleled persecution and flagrant outrage of law that has disgraced the country since the adoption of the Declaration of Independence, but knowing the independent fortitude, and vigorous energy for preserving the rights of the citizens of this republic, which has hitherto marked the course of our chief magistrate, we are encouraged to hope, that this communication will not pass unnoticed, but that the President will consider our location on the extreme western frontier of the United States, exposed to many ignorant and lawless ruffians, who are already congregated, and determined to nullify all law that will secure to your petitioners the peaceable possession of their lands in Jackson county. We again repeat, that our society are wandering in adjoining counties at this day, bereft of their houses and lands, and threatened with death by the aforesaid outlaws of Jackson county. And lest the President should have been deceived in regard to our true situation, by the misrepresentations of certain individuals, who from religious, political, and speculative motives, are disposed to cover the gross outrages of the mob, we beg leave to refer him to the Governor of this state, at the same time informing him that the number of men composing the mob of Jackson county, may be estimated at from three to five hundred, most of them equipped with fire-arms. After noting the statements here made, if it should be the disposition of the President to grant aid, we most humbly entreat that _early_ relief may be extended to suffering families, who are now expelled from their possessions by force of arms. Our lands in Jackson county, are about thirty miles distant from Fort Leavenworth, on the Missouri river. With due respect, we are, sir, your obedient servants, A. S. Gilbert, W. W. Phelps, Edward Partridge. P. S.--In February last a number of our people were marched under a guard furnished by the governor of the state, into Jackson county, for the purpose of prosecuting the mob criminally; but the Attorney-General of the state, and the District Attorney, knowing the force and power of the mob, advised us to relinquish all hope of criminal prosecution to effect anything against that band of outlaws, and we returned under guard, without the least prospect of ever obtaining our rights and possessions in Jackson county, by any other means than a few {487} companies of the United States regular troops, to guard and assist us till we are safely settled. A. S. G. W. W. P. E. P. The foregoing letter and petition were forwarded by mail the same day, April 10th; also the following: Letter of the Brethren to Governor Dunklin, Asking Him to Write the President in Connection with Their Petition. Liberty, Clay County Missouri, April 10, 1834. _To His Excellency, Daniel Dunklin, Governor of Missouri_: Dear Sir:--Notwithstanding you may have become somewhat tired of receiving communications from us, yet we beg of your Excellency to pardon us for this, as we have this day forwarded a petition to the President of the United States, setting forth our distressed condition, together with your Excellency's views of it, as well as the limited powers with which you are clothed, to afford that protection which we need, to enjoy our rights and lands in Jackson county. A few lines from the Governor of the state, in connection with our humble entreaties for our possessions and privileges, we think would be of considerable consequence towards bringing about the desired result, and would be gratefully acknowledged by us, and our society, and we may add, by all honorable men. We therefore, as humble petitioners, ask as a favor of your Excellency to write to the President of the United States, that he may assist us, or our society, in obtaining our rights in Jackson county, and help protect us when there, till we are safe. As in duty bound, we will ever pray. (Signed) W. W. Phelps, John Whitmer, A. S. Gilbert, Edward Partridge, John Corrill. Letter of W. W. Phelps to U.S. Senator Benton of Missouri on the Subject of the Petition to the President. Liberty, Clay County, Missouri. April 10, 1834. Dear Sir:--As our society has just sent a petition and hand-bill to {488} the President of the United States, setting forth their distressed condition since expelled from their homes by the Jackson county mob; and as you may remember that I was about to establish last summer, previous to the destruction of my office by the mob, a weekly newspaper, in favor of the present administration, I have thought best to address this communication to your honor, and refer you to said petition and hand-bill, and assure you, at the same time, that my determination is to publish a weekly paper, in Jackson county, in favor of the present administration as soon as our society is restored to its legal rights and possessions. As a people we are bound to support our republican government and its institutions; and more than all, my press, which was wrested from me, is now printing a mean opposition paper, by "Kelly and Davis." Any communication from you will be well received by Your obedient servant, W. W. Phelps. _Hon. Thomas H. Benton_. Letter from Governor Dunklin to the Brethren, Answering the One Inviting Him to Write the President on the Subject of the Saints' Petition. City of Jefferson, April 20, 1834. _To Messrs. W. W. Phelps, Edward Partridge, John Corrill, John Whitmer, and A. S. Gilbert_: Gentlemen:--Yours of the 10th inst., was received yesterday, in which you request me as executive of this state to join you in an appeal to the President of the United States for protection in the enjoyment of your rights in Jackson county. It will readily occur to you, no doubt, the possibility of your having asked of the President protection in a way that he, no more than the executive of this state, can render. If you ask for that which I may be of opinion he has power to grant, I should have no objection to join in urging it upon him; but I could no more ask the President--however willing I am to see your society restored and protected in their rights--to do that which I may believe he has no power to do, than I could do such an act myself. If you will send me a copy of your petition to the President, I will judge of his right to grant it; and if of opinion he possesses the power, I will write in favor of its exercise. I am now in correspondence with the federal government, on the subject of deposits of munitions of war on our northern and western borders, and have no doubt but I shall succeed in procuring one, which will be located, if left to me, (and the Secretary of War seems willing {489} to be governed by the opinion of the executive of this state), somewhere near the state line, either in Jackson or Clay county. The establishment will be an "arsenal," and will probably be placed under the command of a lieutenant of the army. This will afford you the best means of military protection, the nature of your case will admit. Although I can see no direct impropriety in making the subject of this paragraph public, yet I should prefer it not to be so considered for the present, as the erection of an arsenal is only in expectancy. Permit me to suggest to you, that as you now have greatly the advantage of your adversaries, in public estimation, there is a great propriety in retaining that advantage, which you can easily do by keeping your adversaries in the wrong. The laws, both civil and military, seem deficient in affording your society proper protection; nevertheless, public sentiment is a powerful corrector of error, and you should make it your policy to continue to deserve it. With much respect, and great regard, I am your obedient servant, Daniel Dunklin. The Brethren in Missouri to Governor Dunklin, Informing Him That They Expect the Arrival of Reinforcements from Their Brethren in the East. Liberty, Clay County, Mo., April 24, 1834. Dear Sir:--In our last communication of the 10th instant, we omitted to make inquiry concerning the evidence brought up before the court of inquiry, in the case of Colonel Pitcher. The court met pursuant to adjournment, on the 20th of February last, and for some reason unknown to us, we have not been able to obtain information concerning the opinion or decision of that court; we hoped that the testimony would have been transmitted to your Excellency before this, that an order might be issued for the return of our arms, of which we have been wrongfully dispossessed, as we believe will clearly appear to the commander-in-chief, when the evidence is laid before him. As suggested in your communication of the 4th of February, we have concluded to organize according to law, and apply for public arms; but we feared that such a step, which must be attended with public ceremonies, might produce some excitement; and we have thus far delayed any movement of that nature, hoping to regain our arms from Jackson county, that we might independently equip ourselves, and be prepared to assist in the maintenance of our constitutional rights and liberties, as guaranteed to us by our country; and also to defend our persons and property from a lawless mob, when it shall {490} please the executive at some future day, to put us in possession of our homes, from which we have been most wickedly expelled. We are happy to make an expression of our thanks for the willingness manifested by the executive to enforce the laws, so far as he can consistently "with the means furnished him by the legislature;" and we are firmly persuaded that a future day will verify to him that whatever aid we may receive from the executive has not been lavished upon a band of traitors, but upon a people whose respect and veneration for the laws of our country, and its pure republican principles are as great as that of any other society in these United States. As our Jackson foes and their correspondents are busy in circulating slanderous and wicked reports concerning our people, their views, etc., we have deemed it expedient to inform your Excellency that we have received communications from our friends in the East, informing us that a number of our brethren, perhaps two or three hundred, would remove to Jackson county in the course of the ensuing summer; and we are satisfied that when the Jackson mob get the intelligence that a large number of our people are about to remove into that county, they will raise a great hue-and-cry, and circulate many bugbears through the medium of their favorite press; but we think your Excellency is well aware that our object is purely to defend ourselves and possessions against another outrageous attack from the mob, inasmuch as the executive of this state cannot keep up a military force "to protect our people in that county, without transcending his powers." We want, therefore, the privilege of defending ourselves and the constitution of our county, while God is willing we should have a being on His footstool. We do not know at what time our friends will arrive, but expect more certain intelligence in a few weeks. Whenever they do arrive, it would be the wish of our people in this county, to return to our homes, in company with our friends, under guard; and when once in legal possession of our homes in Jackson county, we shall endeavor to take care of them, without further wearying the patience of our worthy chief magistrate. We will write hereafter, or send an express. During the intermediate time, we would be glad to hear of the prospects of recovering our arms. With due respect, we are, sir, your obedient servants, (Signed) A. S. Gilbert, Edward Partridge, W. W. Phelps, John Corrill, John Whitmer. P. S. Many of the brethren who are expected here soon, had made {491} arrangements to emigrate to this state before the outrages of the mob last fall. We hope the painful emergency of our case will plead an excuse for our frequent communications. Letter of Governor Dunklin Replying to the Communication of April 24th from the Brethren in Clay County. City of Jefferson, May 2, 1834. _To Messrs. W. W. Phelps and others_: Gentlemen:--Yours of the 24th ultimo is before me, in reply to which I can inform you, that becoming impatient at the delay of the court of inquiry in making their report in the case of Lieutenant-Colonel Pitcher,--on the 11th ultimo I wrote to General Thompson for the reasons of such delay; last night I received his reply, and with it the report of the court of inquiry, from the tenor of which, I find no difficulty in deciding that the arms your people were required to surrender on the 5th of last November, should be returned; and have issued an order to Colonel Lucas to deliver them to you or your order, which order is here enclosed. Respectfully, your obedient servant, (Signed) Daniel Dunklin. Following is the order referred to above: City of Jefferson, May 2, 1834. _To Samuel D. Lucas, Col. 33rd Regiment_: Sir:--The court ordered to inquire into the conduct of Lieutenant-Colonel Pitcher, in the movement he made on the 5th of November last, report it as their unanimous opinion that there was no insurrection on that day, and that Colonel Pitcher was not authorized to call out his troops on the 5th of November, 1833. It was then unnecessary to require the Mormons to give up their arms. Therefore, you will deliver to W. W. Phelps, Edward Partridge, John Corrill, John Whitmer, and A. S. Gilbert, or their order, the fifty-two guns and one pistol reported by Lieutenant-Colonel Pitcher to you on the 3rd December last, as having been received by him from the Mormons on the 5th of the preceding October, [November]. Respectfully, Daniel Dunklin, Commander-in-Chief. Letter to Governor Dunklin Answering His of April the 20th Wherein He Cautioned the Saints to Keep Their Enemies in the Wrong. Liberty, Clay County, May 7, 1834. Dear Sir:--Your favor of the 20th ultimo, came to hand the 1st {492} instant, which gives us a gleam of hope that the time will come when we may experience a partial mitigation of our sufferings. The salutary advice at the conclusion of your letter is received with great deference. Since our last of the 24th ultimo, the mob of Jackson county have burned our dwellings; as near as we can ascertain, between one hundred and one hundred and fifty were consumed by fire in about one week; our arms were also taken from the depository (the jail) about ten days since, and distributed among the mob. Great efforts are now making by said mob to stir up the citizens of this county (Clay) and Lafayette, to similar outrages against us; but we think they will fail of accomplishing their wicked designs in this county. We here annex a copy of the petition to the President, signed by about one hundred and twenty. With great respect, etc., (Signed) A. S. Gilbert, W. W. Phelps. _Daniel Dunklin, Governor of Missouri_: Letter to Colonel S. D. Lucas Asking about Arms Surrendered at Independence. Liberty, Clay County, Missouri, May 15, 1834. _Colonel S. D. Lucas_: Sir:--We have this day received a communication from the Governor of this state, covering the order herewith, and we hasten to forward the said order to you by the bearer, Mr. Richardson, who is instructed to receive your reply. We would further remark that under existing circumstances, we hope to receive our arms on this side the river, and we would name a place near one of the ferries for your convenience: as the arms are few in number, we request that they may be delivered with as little delay as possible. Respectfully yours, (Signed) A. S. Gilbert, W. W. Phelps, John Corrill, Edward Partridge, John Whitmer. P. S.--We will thank you for a written communication, in answer to this letter, and the accompanying order. [6] {493}All hope for relief from the general government was destroyed on receipt of the following communication from the city of Washington: Reply of the General Government to the Petition of the Saints. War Department, May 2, 1834. Gentlemen:--The President has referred to this department the memorial and letter addressed to him by yourselves and other citizens of Missouri, requesting his interposition in order to protect your persons and property. In answer, I am instructed to inform you, that the offenses of which you complain, are violations of the laws of the state of Missouri, and not of the laws of the United States. The powers of the President under the constitution and laws, to direct the employment of a military force, in cases where the ordinary civil authority is found insufficient, extend only to proceedings under the laws of the United States. Where an insurrection in any state exists, against the government thereof, the President is required on the application of such state, or of the executive (when the legislature cannot be convened), to call forth such number of the militia, as he may judge sufficient to suppress such insurrection. But this state of things does not exist in Missouri, or if it does, the fact is not shown in the mode pointed out by law. The President cannot call out a militia force to aid in the execution of the state laws, until the proper requisition is made upon him by the constituted authorities. Very respectfully, your most obedient servant, (Signed) Lewis Cass. _To Messrs. A. S. Gilbert, W. W. Phelps, Edward Partridge, and others Liberty, Clay County, Missouri_. End of Volume I. Footnotes 1. In order to group the correspondence concerning the troubles in Jackson county as close to the recital of those events in the text of the Prophets narrative as may be, several of the communications in this chapter are taken from the place assigned them by previous editors and given in this concluding chapter of Volume I. 2. In my judgment, it does seem that under the powers conferred upon the executive by the provision of the fundamental law of the state--the constitution--and the militia law he quotes, the governor could have granted the request of the Saints to be protected in their homes, until peace was restored. Surely the clause, "or other emergency," in the section of the law just referred to, was broad enough to justify him in protecting, by the State militia, twelve hundred citizens of the United States in their homes until mob-violence had subsided--until respect for the civil law had been restored, and these citizens allowed to dwell in safety upon the lands they had purchased from the general government. Under these provisions he could have "curbed those cruel devils of their will," without "doing even a little wrong, in order to do a great right"--without "wresting the law to his authority." 3. It required no great wisdom, however, to forsee that for the Saints to return to their homes, and then be left there without protection--left to the mercy of human wretches, in whose veins ran none of the milk of human kindness--would not be far removed from suicide, as the mob greatly outnumbered the Saints. To return under these circumstances would only be laying the foundation for a greater tragedy than the one already enacted; and the brethren wisely concluded not to attempt to regain possession of their homes, until some measure was adopted to protect them when there--until "God or the President ruled out the mob." 4. Thus ended the only effort that was ever made by the officers of Missouri to bring to justice these violators of the law. One class of citizens had conspired against the liberties of another class, and being the stronger had, without the authority of the law, or shadow of justification, driven twelve hundred of them from their possessions, and there was not virtue enough in the executive of the state and his associates to punish the offenders. The determination of the mob to resist the law was stronger than the determination of the state officers to execute it and make it honorable. And yet the constitution of the state made it the imperative duty of the executive to "take care that the laws are faithfully executed;" and the laws of the state empowered the commander-in-chief of the militia (the governor) "in case of * * * insurrection, or war, or public danger, or other emergency, to call forth into actual service such portion of the militia as he might deem expedient." With this power placed in his hands by the laws of the state, Governor Dunklin permitted mobs to overawe the court of inquiry he himself had ordered, and allowed them to continue unchecked in their unhallowed deeds of devastation and violence. And while the mobocrats triumphed over law and order, the governor's letters to the leading Elders of the Church contained many pretty, patriotic sentiments, but he lacked the moral courage to execute the law of the state. 5. The letter here referred to will be found on pages 476-8. 6. The arms were never returned to their owners. Before Lucas received the Governor's order, forwarded to him by the brethren, he had left Jackson county, settled in Lexington, Missouri, and resigned his commission. Subsequently Governor Dunklin issued a second requisition for the arms, this time directing it to Colonel Pitcher; but between the issuing of the two orders, the first to Lucas and the second to Pitcher, the arms were distributed among the mob, and they insolently boasted that the arms should not be returned notwithstanding the order of the chief executive of the state. End of Volume I. {494} {495} INDEX TO VOLUME I. A Addresses,--Elders in Zion to churches abroad, 379, _et seq_. Agreement,--memorandum of, between Jackson county mob and Saints, 394. Allen, Elder Charles,--abused by mob, 391 and note. Anthon, Prof. Charles,--acknowledges visit of Martin Harris with transcript of Nephite Characters, 20. Apocrypha,--revelation concerning, 331. Apostates,--Ezra Booth, 215; first, (note) 216; at Hiram, Ohio, 260. B Bainbridge, South, Chenango county, N. Y.,--Prophet married at, 17; Prophet arraigned in court at, 89. Baptisms,--first in new Dispensation, 42; early at Fayette, 51; number of previous to organization of Church (note), 76, 77; efforts to prevent at Colesville, 86. Baptism of Prophet's parents, 79; of Martin Harris, 79; Orrin Porter Rockwell, 79; desire of some to join Church without (revelation), 79. Barber, Andrew,--death of, 431, and (note), 431. Bend, McIlwaine's,--revelation given at, 203. Bennett, David,--attacked by mob, 429, Bentley, Adamson,--(Baptist) (note), 121. Benton,--swears out warrant against Prophet, 97. Bishop, Gladden,--president of Church at Westfield, N. Y., 335. Blue, Big, river in Jackson county,--meeting of Saints on banks of, 336, 337; gathering of mob at ferry of, 429; the battle of, 430, 431 and note. Boggs, Lieutenant Governor Lilburn W.,--secretly aids Jackson county mob, 391, 392. Book of Mormon,--existence of revealed to Joseph Smith, 13; plates of first seen by Joseph Smith, 16; delivered to the Prophet, 18: translation of began, 20; Oliver Cowdery assists in, 32, 33; several of the Witnesses ditto, 49: the Prophet's preface to, 56; copyright of (note), 58; "author and proprietor of," 58; title page by Moroni, 71; difficulties attending translation of (note), 75, 76; two copies of Ms. made (note), 75; counted as a strange thing, 84. Booth, Ezra,--appointed on mission to Missouri, 178; arrives in Zion, 191; apostatizes at Kirtland, 215, 216, and note. Boyington, Dr., 97. Brazeale, Hugh D.,--boast of, 430; death of, 431. Burch, Attorney,--assists to prosecute Prophet, 92. C Cahoon, William F.,--appointed on mission, 332. Campbell, Alexander,--founder of {496} sect "The Disciples," relations with Sidney Rigdon (note), 120. Canada, Upper,--Prophet's journey through, 421. Charges,--false, against Saints refuted (note), 376, 377. China,--earthquake in (note), 158. Cholera,--in United States, 282; ravages of, 301. Church,--the, reasons for writing history of, 1; time when written, 2; prophecy concerning rise of, 42; instructions how to organize, 61; government of (revelation), 64, _et seq_.; first Elder of, 40, 61; day of organization of, 77; commanded to move from New York to Ohio, 139; at Thompson, breaks covenant (note), 180; in Zion, divided into ten branches (note), 409. Churches,--sectarian, all wrong, 6. Circular,--on building Temple at Kirtland, 349, 350. Coburn, Emily,--efforts to prevent her joining Church, 87; baptism of, 87. Coe, Joseph,--accompanies Prophet to Zion, 188. Cole, Squire,--attempts to anticipate publication of Book of Mormon, 76. Colesville, Broome county, N. Y., 81; home of Knight family, 47; Prophet's ministry at, 81, 86; opposition to work at, 86, 87; efforts to prevent baptism at, 87, 88. Colesville, branch,--removed to Ohio, 173; settled at Thompson (note), 180; removed to Missouri (note), 181; arrive in Zion, 191; number of (note), 196. Colburn, Village, Canada,--Prophet preaches in, 421. Color, Free People of, 373; article on, 377, _et seq_. and note. Coltrin, Zebedee,--biography, (note), 322; speaks in tongues in Kirtland, 323. Commandments, Book of, number of copies of first edition, 222; testimony of Elders to, 226 and note; dedicated by prayer, 234; how esteemed by Church 235, 236 and note; Joseph Smith _et al_. appointed stewards of, 236 and note; first edition ordered printed, 270. Conference,--first of Church, 84; date of (note), 84; spiritual manifestations at, 85; second of Church, 115; results of, 118; third of Church, 140; fourth of Church, Kirtland, June 3rd, 175; date of, (note), 175; spiritual manifestations at (note), 176; at Hiram, 219; special at Kirland, 219 and note; at Hiram, 221, 222 and note; at Amherst, Lorain county, Ohio, 242, 243 and note; of High Priests and Elders at Kirtland, 322, 323; in Zion, first on 6th of April, 336; of High Priests in Kirtland, 342, 352, 354. Confirmation,--of members, first, 78; Lydia Knight and Emma Smith, 106, 108. Constitution, article from Mo., 374 and note; secret of mob, 374 and note. Copley, Leman, Quaker,--embraces the Gospel, 167 and note; revelation to 167, _et seq_. Copley, Daniel, Priest's license taken from, 354. Corrill, John,--offers himself a ransom for Saints in Jackson county, 294. Council, A,--appoints committee to purchase land in Kirtland, 335; in Zion to effect reconciliation with brethren in Kirtland, 335, to consider standing of Baldwin Welton _et al_., 343; doings of reviewed, 343; of High Priests in Zion, 407. Counsel employed by Saints, 424, 425. Covill, James, Baptist minister,--makes covenant, 143: revelation to, 143, _et seq_.; reasons for breaking covenant, revelation on, 145. Cowdery, Oliver,--biography (note), 32; becomes acquainted {497} with Smith family, (note), 32; meets David Whitmer at Palmyra (note), 32; becomes scribe to the Prophet, 32; receives divine evidence of Prophet's inspiration (revelation), 33, 35; desires power to translate, granted, (revelation), 36; fails, reasons why, (revelation), 37, 38; receives Aaronic Priesthood, 39; baptized, 41; describes John, the Baptist's administration (note), 42, 43; desires to become one of the Three Witnesses, 53; obtains view of plates, 54; Second Elder in the Church, 41, 61; ordains Prophet Joseph the First Elder of the Church, 78; revelation to, 80; first public discourse preached by, 81; baptizes at Colesville, 88; falls into error in commanding Prophet, 105; accepts revelation of Hyrum Page, 110; revelation to, instructing him to be obedient, 110; appointed to Lamanite mission, (note), 118; departs on mission, 120; visits Catteraugus tribe, (note), 120; arrives at Kirtland, 120; public ministry at Kirtland, 124, 125; released as Church Historian (revelation), 166 and note; reports Lamanite mission by letter, (note), 182, 183; returns to Kirtland with Prophet, 206; appointed to carry manuscript of Book of Commandments to Zion, (note), 221, 222, and 229, 234, (note); special messenger of Saints in Zion to Kirtland, 385; appointed editor of _Saints' Messenger and Advocate_ at Kirtland, also editor of re-printed _Star_, 409. Cowin, Horace,--appointed to mission, 332. Cumorah,--the Hill, 15; description of, (note), 15; Joseph Smith's first visit to, 16. D Davidson, James,--counsel for Prophet, 89; defends Prophet at second trial, 93. Deeds, of consecration and stewardship,--forms of, (note), 365, _et seq_. Dennison, Dr.,--member of Hiram mob, (note), 264. Dibble, Philo, miraculously healed (note), 431. Discourse,--first public in new dispensation, 81. Dogberry Paper, periodical, attempt to publish Book of Mormon in, (note), 76. E Elders, in Zion,--address of to Church, 277 _et seq_.; of Church, address to, 280; address of Elders stationed in Zion to Churches abroad, 373 _et seq_. Enemies, eyes of, blinded, 109. Enoch,--prophecy of, 133 _et seq. Epistles, see letters_. Ewing, Rev. Finis,--opposes Church, (note), 372, 392. F Family, The,--at Kirtland, (note), 146. Farm, French,--purchase of, 335, 336. Fayette, residence of Whitmers, 49; Prophet moves to, 49; Church organized at, 76, 77; first public meeting held at, 81; Prophet removes to, 109. Fayette,--county seat of Howard county, Mo., (note), 395. Feet,--ordinance of washing of, 323. Firms,--Gilbert & Whitney, Ohio, (note), 145; United Zion and Kirtland, 270. Fitzhugh, Rev. connected with Jackson county mob, 372, 392. G Gilbert, Algernon Sidney,--senior member of Gilbert & Whitney, Kirtland (note), 145; enquires of {498} the Lord concerning duty (revelation), 179; accompanies Prophet to Zion, 188; agrees with mob to close store in Zion, 391; offers himself as ransom for Saints in Jackson county, 394; committed to Jackson county prison, 432; assaulted by Thomas Wilson, 432. Gilbert & Whitney, Messrs., Merchants.--store wrecked, 428. Gilbert, J. H.,--principal compositor on Book of Mormon, (note), 75. Gould, John,--accompanies Orson Hyde as special messenger to Zion (note), 407; dispatched from Zion with petition to governor of Missouri, 410. Grandin, Egbert B.,--prints Book of Mormon, 71. Green, John P.,--speaks in tongues, 296; appointed to preside over Parkman branch, 342. H Hale, Isaac,--of Harmony, Penn., Prophet boards with, 17; embittered against the Prophet, 108. Hale, Emma,--time and place of birth, (note), 17; marries Prophet, 17; baptism of, 88. Hale, Levi,--baptism of, 88. Hancock Levi Ward,--biography of, 322. Harding, Stephen S.,--statement respecting translation of Book of Mormon, (note), 75. Harris,--Spy for mob (note), 427; Harris, Martin.--biography (note), 19; aids Prophet, 19; presents transcript of Nephite characters to Dr. Mitchell and Prof. Anthon, 20; asks privilege of showing manuscript to friends, 21; loses manuscript, 21; desires witness that the Prophet has the plates of Book of Mormon, 28; desires to become one of Three Witnesses, 53; failure at first effort, 54; final success, 55; accompanies Prophet to Zion, 188. Higbee, Isaac, Sen.,--father of Elias and Isaac Higbee, Jun., (note), 410. Higbee, Sophia,--mother of Elias and of Isaac Higbee, Jun. (note), 410. Higbee, Elias,--ordained a High Priest, biography (note), 410. Higbee, Isaac, Jun.,--ordained High Priest, 410; biography (note), 410. Higbee, James,--trial of in Kirtland, 355. Hiram, Township, Portage county, Ohio,--home of Johnson family, 215; Prophet removes to, 215; mob at, 261. History of Church,--Prophet's reason for writing, 1; time of writing, 2. History,--Hayden's of Disciples (note), 158; (note) 215, 261. Historian and Recorder,--Oliver Cowdery acts as (note), 166; John Whitmer appointed as (note), 166. House, of the Lord in Zion, 359, _et seq_.; corner stone of laid in Kirtland, 400. Howe, E. D.,--author, "Mormonism Unveiled" (note), 217. Hubble,--false prophetess, 154, and note. Hurlburt, "Doctor" Philastus,--ordained Elder, 334; trial of, 353; appeal of from decision, 354; excommunication, 355; character of (note), 355. Hunter, Rev.,--connected with Jackson county mob, 392 and note. Hyde, Orson,--biography (note), 217; clerk for Gilbert & Whitney, 217; revelation to, 218; chosen clerk, first presidency, 353; sent from Kirtland to Zion as special messenger, 407; dispatched from Zion with petition to governor of Missouri, 410. J Jaques, Vienna,--in Kirtland, 342; in Zion, 407, 408. {499} John, The Baptist,--confers Aaronic Priesthood on Joseph Smith and Oliver Cowdery, 39; acts under direction of Peter, James, and John, 40. John, the Apostle,--difference of opinion of Joseph and Oliver respecting, settled, 35, 36. Johnson, Lyman E.,--biography (note), 322. Johnson, Robert,--spy for mob, 427 and note. Johnson, family (note), 26. Johnson, Olmstead,--prophecy concerning, 260. Jolley, William,--baptized, 81. Jolley, Elizabeth,--baptized, 81. Jolley, Vincent,--baptize, 81. Jolley, Julia Ann,--baptism of, 86. Jolley, Harriet,--baptism of, 86. Journal,--Prophet's daily, (note) 416, and note, 422, 423. K Kavanaugh, Rev.,--connected with mob, 372, 392 and note. Kennedy, J. H.,--author, "Early Days of Mormonism," (note), 158. Kimball, Heber Chase,--biography (note), 296; visits Prophet in Kirtland, 296. Kirtland, Ohio,--arrival of Lamanite mission at, 120; false spirits in Church at, 146. Knight, Newel,--Prophet's labors with, 82; seized by evil spirit, 83; devil cast out of, 83; visions of, 85; witness of Prophet's trial, 92; perplexes Attorney Seymour, 93; appointed to go to Missouri, 181; appointed leader of Colesville branch in moving to Zion (note), 181. Knight, Joseph Sen,.--early acquaintance with the Prophet (note), 47; goes in search of Prophet's assailants (note), 47; supplies provisions to the Prophet and Cowdery, 47; desires to know his duty in connection with new dispensation (revelation), 48; revelation to, 80; baptism of, 88; mob at house of, 88; employs lawyers to defend Prophet, 89. Knight, Joseph, Jun.,--baptism of, 88. Knight, Polly, Baptism of, 88; death of in Zion, 199 and note. Knight, Lydia, wife of Newel,--dream of, 101. L Lake, Elder James,--attends council at Kirtland, 389; commanded to remain in Kirtland, 389. Lake, a Priest,--license taken from, 333. Lamanites,--mission to, 118; extent and importance of (note), 183, _et seq_. Lands,--purchase of in Ohio, 166. Letters,--Oliver Cowdery to, Joseph Smith and Church at Kirtland, 182; Booth's series of (note), 217; Asael Smith to Jacob Town, 286, 287; Joseph Smith the Prophet, to William W. Phelps, 297, _et seq_.; of Prophet to Mr. N. E. Seaton for publication, written by commandment (note), 312, _et seq_.; Joseph Smith to W. W. Phelps, warning for inhabitants of Zion, 316, 317; of Council of High Priests to Bishop and Saints in Zion, 317, _et seq_.; First Presidency, to branch in Thompson, 324; John Murdock, to Thompson branch, 325; Joseph Smith, Jun., to N. E. Seaton, 326: Joseph Smith, Jun., to ---- Carter, 338, 339; Joseph Smith, Jun., to brethren in Zion, 368-370; First Presidency, to John Smith at Eugene, 370; First Presidency, to church at Eugene, 371; N. K. Whitney, to church at Eugene, 371; extracts of, from Elders to editor of _Star_, {500} 387, 388; Joseph Smith, Jun., to Vienna Jaques, 407; Frederick G. Williams, to Saints in Zion, 417-419; Wood, Reese, Doniphan, Atchinson, to Saints in Zion, 425; the Prophet Joseph, to Moses C. Nickerson, 444-445; R. W. Wells, attorney general of Missouri, to Messrs. Doniphan and Atchinson, 444; Judge Ryland, to Amos Reese, Esq., 445; A. S. Gilbert to Governor Dunklin, 446-7; Amos Reese to Governor Dunklin, 447; Prophet Joseph Smith to Bishop Partridge, 448, _et seq_.; Prophet Joseph Smith to Edward Partridge, _et al_., 453, _et seq_.; W. W. Phelps, to Joseph Smith, 457; A. S. Gilbert, to Governor Dunklin, 472, _et seq_.; First Presidency, to the scattered Saints, 475, _et seq_.; Governor Dunklin to brethren in Zion, 476, _et seq_.; A. S. Gilbert, to A. Leonard, Esq., 478; Edward Partridge, _et al_., to Judge Ryland, 479; W. W. Phelps, _et al_., to Judge Woodward, 479; W. W. Phelps, to the brethren in Kirtland, 481, _et seq_.; A. S. Gilbert, _et al_., to the President of the United States, accompanying second petition to the President, 485-6; W. W. Phelps, _et al_., to Governor Dunklin, 487; W. W. Phelps to U.S. Senator Benton, 487; Governor Dunklin, to brethren in Missouri, 488-9; A, S. Gilbert, _et al_., to Governor Dunklin, 489, 490; Governor Dunklin, to W. W. Phelps, _et al_., 491; Governor Dunklin to Samuel D. Lucas, 491; Gilbert and Phelps, to Governor Dunklin, 491-2; A. S. Gilbert _et al_., to Colonel S. D. Lucas, 492; Lewis Cass, Secretary of War Department to A. S. Gilbert, _et al_., 493. Lewis, Joshua,--sent as messenger from Saints in Missouri to Judge Ryland, 429. Likens, Rev.,--connected with Jackson county mob, 372 (note), and 382 and note. Lodi, N. Y.,--Prophet Joseph and Sidney Rigdon preach in, 421. Lovelady, Rev.,--connected with Jackson county mob, 372, 392 and note. Lyman, Amasa Mason,--biography (note), 332; appointed on mission, 332. M Mack, Lucy,--ancestry of (note), 2. Marsh, Thomas Baldwin,--biography (note), 117; revelation to, 116, appointed to go to Missouri with Ezra Thayre, 178; enquires of the Lord, 186; revelation to, 186, 187. Mason, Carnot,--member of Hiram mob, (note), 264. McCarty, Richard, mobber,--breaks into Gilbert & Whitney's store, 428 and note; takes out warrant for Sidney Gilbert, _et al_., 431. McCoy, Rev. Isaac,--opposes Church, 372, 392 and note. M'Lellin, William E.,--biography (note), 220; revelation to, 220; tries to imitate language of revelations, 226. McMasters, Cyrus, 97. McWethy, Isaac,--ordained Elder, 327. Meetings,--public, to be conducted by the Spirit, (note), 163; Elders instructed in ancient order of, 219. Mentor, Ohio,--Gospel preached in, 124. _Messenger and Advocate,--Latter-day Saints_, resolution to publish, 409. Ministers, Sectarian,--opposition of, 372 and note; connection of with Jackson county mobbing, 392 and note. Miracles,--first in new {501} dispensation, 82, 83; in Hiram (note), 215. Misrepresentation,--published in newspapers, 158. Mission,--Lamanite, 188; departure of, 120; visit of to Catteraungus tribe, 120; arrive at Kirtland, 120; arrived at Independence, 182; report of, 182-185, and notes. Mitchell, Dr.,--Martin Harris calls upon, 20; visited second time by Martin Harris (note), 20. Mob, A,--collects at Knight's residence, Colesville, 88; second collection of at Knight's, 97; brutality of at Hiram, 261, _et seq_.; composition of at Hiram, 264, 265 and note; first gathering of at Independence, 342; manifesto of, 374, _et seq_.; proceedings of on 20th of July, 1833, 390, _et seq_.; proceedings of July 23rd, 1833, 394; treaty between, and Saints, 394; action of in Jackson county, 426, _et seq_. _Monitor, Western_,--on Mormon troubles in Jackson county, 392, _et seq_. Mormonism,--_Western, Monitor_ on, 395, _et seq_. Morley, Isaac,--appointed on mission to Missouri, 178; arrives in Zion, 191; offers himself a ransom for Saints in Jackson county, 394. Moroni, Nephite Prophet,--first, visit to Joseph Smith, 11; erroneously called Nephi (note), 11; description of, 11; second appearing to Joseph Smith, 13; third visit to Joseph Smith, 14; fourth visit to Joseph Smith, 14. Moses,--word of God revealed to, revealed to Joseph Smith, 89, _et seq_. Mt. Pleasant, Upper Canada,--ministry of Prophet and Sidney Rigdon in, 421, _et seq_. Murdock, Joseph S.,--birth of, (note), 260; death of (note), 265. Murdock, Julia,--birth of, 260. N Nephite, Record,--see Book of Mormon. Nickerson, Freeman,--accompanies Prophet Joseph on mission to Canada, 416; biography (note), 416. Nickerson, Freeman A, son of Freeman Nickerson, receives Prophet and Sidney Rigdon, 412; accepts the Gospel, 422; ordained an Elder, 423. O Ordination,--to Aaronic Priesthood, 38; to Melchisedek Priesthood (note), 40, _et seq_.; of first Elders of Church, 77, 78; to different offices of Priesthood, 79; regulated in Zion by council of Priesthood, 407. P Page, Hiram,--baptized, 81; received false revelations, 109; renounces "seer stone," 115; messenger from Saints in Zion to Judge Ryland, 429. Page, Katharine,--baptized, 81. Palmyra, Wayne county, N. Y.,--Prophet's family moves to, 2; Book of Mormon published at 71. Partridge, Bishop Edward,--biography (note), 128, 129; visits Prophet at Fayette, 128; revelation to, 131; accompanies Prophet to Zion, 188; violence of mob toward, 390; his own narrative of mob treatment, 390, 391; offers himself as ransom for Saints in Jackson county, 394; acknowledged head of Church in Zion, 409. Paul, ----,--enters complaint 355. Peck, Hezekiah,--baptized, 88. Perrysburg, N. Y.,--Prophet preaches at, 421. {502} Persecution, commencement of, against the Prophet, 6; extends to his family, 19; spirit of at Harmony, 44; reflections of Prophet on, 97; in Missouri (see mob). Persecutors,--McMaster, 97; Boyington, Dr., 97;--Benton, 97. Peterson, Richard B.,--baptized, 81. Peterson, Ziba,--revelation to, 118; appointed to mission to Lamanites, 119; dropped from office, 195. Petition,--of Missouri Saints to Governor Dunklin, 410, _et seq_.; second to Governor Dunklin, 451-2; of Saints to President of U.S., 483. Phelps, William Wine,--arrival in Kirtland, 184; biography (note), 186; preaches over western boundary of U. S., 190; attacked by mob, 390; offers himself a ransom for Saints in Jackson county, 394; dispatched from Zion with petition to Governor of Missouri, 410. Pitkin, George,--assists Prophet on Journey, 266. Pixley, Rev.,--agent of missionary society in western Missouri, 372; opposes the Church, 372, 373 and note. Poorman, John,--baptism of, 86; defends Prophet against mob, 263. Pratt, Parley P.,--biography (note), 118, 119; appointed to Lamanite mission, 118; relations of, to Sidney Ridgon, 121; presents Book of Mormon to Ridgdon, 122; appointed a mission to Quakers (revelation), 167, (note) 169; reports his mission to Lamanites, 181 and note, 183, _et seq_.; ministry in Zion (note), 400, 401; assaulted by mob spies, 427 and note. Pratt, Orson,--biography (note), 127; enquires of the Lord concerning his duty, 127. Press,--Purchase of for Church, 217; opposition of, 273; _Star_ taken by mob, 390 and note; resolutions to establish at Kirtland, 409. Priesthood,--Aaronic, restored, 49; powers of, 39. Priesthood, Melchisedek,--restored of (note), 40, 41; power of Melchisedek manifested, 175, 176; manner of manifestation (note,) 175. Prophet, Joseph Smith, Jun. (_see Joseph Smith, Jun_.) Prophets,--school of established (revelation), 310, 311; meeting of, 322; organization of, 334; in Zion (note), 400. Prophecy,--of earthquake in China (note), 158; on head of Olmstead Johnson, 260; on war of rebellion. Prophets, False,--article on, 373, and note. Q Quakers,--sect of, character of (note), 167. R Reid, John,--counsel for Prophet, 89; defends Prophet in second trial, 93; account of early prosecution of Prophet (note), 94, 95. Reserve, Western,--history of Disciples on (note), 158. Revelation,--manner of receiving (note), 173; to Joseph Smith on lost manuscript, 22; on changes in manuscript, 23; to Joseph Smith, Sen., 28; to Oliver Cowdery, making known secret thoughts, 33; to Joseph Smith and Oliver Cowdery concerning John the Revelator, 36; to Oliver Cowdery granting power to translate 36; to Oliver Cowdery on the manner of translation, 37; to Hyrum Smith, making known his duty, 45; to Joseph Knight, Sen., making known his duty, 48; to David {503} Whitmer, calling him to ministry, 49; to John Whitmer, calling him to ministry, 50; to Peter Whitmer, Jun., making known his calling, 51; to Three Witnesses, 53; making known calling of the Twelve Apostles, 62; on Church government, 64; to Martin Harris, atonement and "eternal punishment," 72, _et seq_.; to Church, appointing Prophet, Seer and Revelator to, 78; on re-baptism, 79; to Oliver Cowdery, Hyrum Smith, Joseph Smith, Sen., Joseph Knight, Sen., on duties of, 80; to Joseph Smith, Jun., words of God to Moses, 98; to Joseph Smith, Jun. and Oliver Cowdery, instructions in duties, 101 _et seq_.; to Emma Smith, 103; to Joseph Smith, Jun., Oliver Cowdery, and John Whitmer, how time of to be spent, 104; on sacrament, 106, 107; to Oliver Cowdery, but one man at a time to receive revelations for Church, 110; in presence of six Elders, 111; to David Whitmer, Peter Whitmer, Jun., and John Whitmer, defining duties of, 116; to Thomas B. Marsh, calling him to ministry, 116; to Parley P. Pratt, and Ziba Peterson, appointing mission, 118; to Ezra Thayer and Northrop Sweet, call of to ministry, 126; to Orson Pratt explaining duty of, 128; to Joseph Smith, Jun., and Sidney Rigdon making known calling of latter, 129, _et seq_.; to Edward Partridge, making known duty of, 131; making known prophecy of Enoch, 133; _et seq_.; to Joseph Smith and Sidney Rigdon commanding Church to move to Ohio, 139; received at third conference, promising to give law in Ohio, 140, _et seq_.; to James Coville, making known duties of, 143; second concerning James Coville, why he broke covenant, 145; to Church at Kirland, instructions to leading Elders at, 147; to Church at Kirtland in presence of twelve Elders embracing the law of the Church, 148, _et seq_.; to Elders of Church repudiating revelations by a woman, 154, _et seq_.; to Joseph Smith, Jun., Sidney Rigdon, calling Elders to conference, 157; to Church at Kirtland, Zion and her future, 159, _et seq_.; to Church at Kirtland on spiritual gifts, 163; to Joseph Smith, Jun., appointing John Whitmer historian, 166; on purchase of lands in Ohio, 166; to Sidney Rigdon and Leman Copley, appointing mission to Quakers, 167, _et seq_.; to Church explaining spirit manifestations, 170, _et seq_., and note, 170, and note, 173; to Edward Partridge, giving directions to settle N. Y. Saints at Kirtland, 173, 174; to Church appointing Elders to travel two and two to Missouri, 177, _et seq_.; to Algernon Sidney Gilbert concerning his calling, 179; to Newel Knight, directing him to move to Missouri, 181; to William W. Phelps calling him to ministry, 185; to Joseph Smith, Jun., designating the site of Zion, 189, 190; to Joseph Smith making known purpose for which Elders were called to Zion, 191, _et seq_.; to Saints in Zion commanding them to return east, 201; to prophet and companions concerning the dangers in traveling by water, 203; to Elders en route to Zion, commanding them to assemble in Zion, 206; to Saints in Kirtland, concerning Saints in Zion, 207, _et seq_.; prayer given by, 218; to William E. M'Lellin, 220, 221; Preface to Book of Commandments, 222, and note; on language of, 225; to Orson Hyde and others, explaining powers of Priesthood, 227. _et seq_.; called appendix, 229, _et {504} seq_.; to Joseph SMith and Sidney Ridgon, directing them to engage in public ministry, 238; to High Priests in Kirtland, explaining duties in Priesthood, 239, _et seq_.; to Joseph Smith, Jun., on duties of Elders, 241; explaining 7th chap. 14 v. I Cor., 242; at Amherst conference, appointing the Elders to ministry, 243; _et seq_.; on different degrees of glory, 245, _et seq_.; to Joseph Smith, Jun., explaining the Apocalypse, 253, _et seq_.; to Joseph Smith on Order of Enoch, 255, 256; to Jared Carter, appointing him to ministry, 257; to Stephen Burnett, appointing him to ministry, 257; to F. G. Williams, appointing him to ministry, 257; to Stephen Burnett, appointing him to ministry, 257; to F. G. Williams, appointing him counselor to Prophet, 257. 258; to Church in Zion on Order of Enoch, 267, _et seq_.; respecting orphans and their claims, 269; on Priesthood, 287, _et seq_.; explaining wheat and tares, 301; appointing School of Prophets, called Olive Leaf, 302, _et seq_.; the Word of Wisdom, 327, _et seq_.; to Joseph Smith, Jun., for encouragement to, 329, _et seq_.; on Apocrypha, 321; directing F. G. Williams to be received into the United Order, 333; explaining oneness of Father and Son, 343, _et Seq_.; directing the building of the House of the Lord at Kirtland, 346; directing Kirtland Temple to be built, 350, 351; establishing United Order at Kirtland, 352; defining Zion--_The Pure in Heart_, 400-402; defining duties of Saints respecting laws of the land, 402, 406; to Prophet while in Canada, 420. Rigdon, Sidney,--biography (note), 120, _et seq_.; Book of Mormon presented to, 122; relations of to authorship of Book of Mormon (note) 122, _et seq_.; investigates Mormonism, 124; conversion of, 125; visits Prophet at Fayette, 128; revelation to, 129; appointed to a mission to Quakers, 167; fulfills mission (note), 169; accompanies Prophet to Missouri, 188; dedicates land of Zion, 196 and note; appointed to write description of the land of Zion, 197; removes to Hiram--scribe to Prophet, 219; assists the Prophet in public ministry in Kirtland and vicinity, 239, 241; accompanies Prophet on second visit to Missouri, 266; reconciled to Bishop Partridge, 267 and note; preaches at Independence, 270 and 271; departs from Zion with Prophet for Kirtland, 271; ordained Counselor in First Presidency, 334; presides at a council at Modina county, Ohio, 342; accompanies Prophet on mission to Canada, 416. Rigdon, John W.,--son of Sidney, writes biography of father (note), 122, _et seq_. Riggs, Burr,--trial and excommunication of, 327. Riggs, Harpin,--ordained Elder, 327. Rockwell, Orrin Porter,--baptism of, 79. Rockwell, Peter,--baptism of, 86. Rockwell, Caroline,--baptism of, 86. Rockwell, Electa, baptism of, 86. Rudd, Brother,--meeting at house of, 416. Rumors,--spread by Jackson mob, 431. Ryder, Simons,--converted by fulfillment of prophecy (note), 158; apostasy of, 260 and note. S Sacrament,--prayer of consecration of, 69; first administered in Church, 78; authorizing use of water in, 106. Saints, New York,--commanded to assemble in Ohio (revelation), 139; from New York arrive in Ohio, 173; settling of (revelation), 173 and note; petition of, {505} to Governor of Missouri, 410; renewed activity of, 424 on Big Blue attacked, 426; on prairie attacked, 427; attack on, at Independence, 427. Salisbury, Jenkins,--appointed on mission, 332. School,--common, 276 and note. Scott, Rev. Walter,--Reformed Baptist, relations with Sidney Rigdon, 121; opposes the Prophet Joseph, 188. Scriptures,--lost books of, 132 and note; Prophet Joseph translates ancient, 170; translation renewed at Hiram, 215 and note; translation of New testament completed, 324 and note. Scriptures,--passages of ancient, quoted by Moroni, 12; understanding of Prophet opened respecting, 43. Seymour, Attorney,--prosecutes Prophet, 92; Newel Knight's answer to, 92, 93. Shearer, Rev.,--opposition of, 87. Silvers, Esq.,--refuses to issue process against mob, 429. Simpson, Richard,--chairman of mob meeting, 395. Smith, Joseph, Jun., the Prophet,--birth and ancestry of, 2; attracted by religious excitement, 2, 3; reflection of on divided Christendom, 3; becomes partial to Methodist, 3; instructed by James, 4; first prayer, 5; seized by evil power, 5; first vision, 5, 5; relates vision to sectarian priest, 6; sectarian persecution of, 7, 8; character of early youth, 9, 10; letter on personal character (note) 10; first visit of Moroni to, 11; angel's message and instruction, 12; name to be evil spoken of, 11; repetition of visits and instructions of angel 10, 13, 14; commanded to tell father his vision, 15; first visit to Cumorah, 16; four annual meetings with Moroni, 16; employed by Josiah Stoal, 17; story of being a money digger, 17; marriage to Emma Hale, 17; obtains plates of Book of Mormon, 18; charges concerning plates, 18; efforts of enemies to wrest plates of Book of Mormon from, 18; leaves Manchester for Harmony, Penn., 19; commences translation of Nephite records, 19; intrusts manuscript of Book of Mormon to Martin Harris, 21; visits father's family, 21; loses possession of plates and Urim and Thummim for season, 21; Moroni temporarily returns Urim and Thummim, 21; revelation to, concerning lost manuscript, 22; design of enemies in relation to manuscript revealed to, 23; sacred records and Urim and Thummim restored to, 23; purchases farm of Isaac Hale, 28; visited by his father and mother, 28; received revelation for Martin Harris--promise that Three special Witnesses shall see the plates, 28, _et seq_.; receives Aaronic Priesthood, 39; baptized, 42; assisted by Joseph Knight, Sen., 47; becomes acquainted with Whitmer family, 48; removes tot he Whitmer residence, Fayette, Seneca county, 51; with the Three Witnesses at time of angel's visitation, 54, 55; the first Elder of the Church, 41, 61; ordains Oliver Cowdery an Elder in the Church, 77; appointed Seer, Translator, and Prophet to the Church (revelation) 78; ministry at Colesville, 88; escapes from mob, 89; arraigned in court, 89; acquitted, 91; second arrest of, 91; abused by constable, 91; trial at Colesville, 92; acquittal of, 96; copies and arranges revelations, 104; corrects Cowdery and Whitmer as to doctrine, 104, 105; instructed on administering {506} sacrament (revelation), 106; removes from Harmony to Fayette, 109; accompanies Elders Rigdon and Partridge to Kirtland, 145; persuades Saints at Kirtland to give up common stock concern, 146; receives number of important revelations, 147-170: translates ancient Scripture, 170; leaves Kirtland for Missouri, 188; meeting with Rev. Walter Scott, Cincinnati, 188; arrives at Independence, Mo., 188; reflections on state of society in Missouri, 189; dedicates Temple site in Zion, 199; leaves Zion for Kirtland, 202; meets Elders en route for Zion, 205; arrives in Kirtland, 206; dedicates Book of Commandments by prayer, 234; appointed steward over commandments, etc. (revelation), 236; public ministry at Shalersville and Ravenna with Sidney Rigdon (revelation), 241; attends conference at Amherst, and is ordained president of the High Priesthood, 242, 243 and note; returns from Amherst conference, and receives vision of the Three glories, 245; mobbed at Hiram, 260, _et seq_.; second visit to Missouri, 265; arrives second time in Zion, 266; acknowledged in Zion President of High Priesthood, 267; organized Church with a view to independence, 269; visits Colesville branch on Big Blue, 269 and note; gives directions concerning literary affairs and stores in Zion, 270 and note; leaves Zion for Kirtland, 271; poison administered to, 271; instances of gift of seer-ship, 272 and note; arrival at Kirtland, 272; recommences translation of Scripture, 273; receives first copy _Evening and Morning Star_, 273; visits Albany, New York and Boston, 295; receives visit from Brigham Young and Heber C. Kimball, 295, 296; receives gift of tongues, 297, reviews state of world close of 1832, 301; writes for the press on same subject, 312; _et seq_.; introduces ordinance of washing feet, 323; completes translation of New Testament, 324; reflection on mob violence in Jackson county, 393, 400; mission to Canada, 416, _et seq_.; return to Kirtland from Canada mission, 422. Smith, Jos., Sen.,--birth, place of residence, marriage to Lucy Mack, 2; encourages Prophet to follow instruction of Moroni, 15; visits his son Joseph at Harmony, 28; revelation to, 80. Smith, Hyrum, brother of the Prophet,--birth (note) 44; visits the Prophet at Harmony and inquires respecting the work, 45; revelations to, 45, 80; breaks ground for Kirtland Temple, 352. Smith, Samuel H., brother of the Prophet,--birth (note) 44; conversion and baptism of, 44; revelation to, 80. Smith, William,--brother of the Prophet,--biography of (note), 322; baptism of, 86; speaks in tongues in Kirtland, 323. Smith, Don C., brother of the Prophet--baptism of, 86. Smith, Alvin, brother of the Prophet--death of, 2, 16. Smith, George Albert,--birth and ancestry, 285 and note; baptism of, 285; arrives in Kirtland, 348; labors on Temple, 353. Smith, Asael, grandfather of the Prophet,--letter from (note), 285, _et seq_. Smith, John, uncle to the Prophet,--visit of Joseph Smith, Sen., to 285; arrives in Kirtland, 348. Smith, Emma,--revelation to, 103; adopts Murdock twins, 260; removes to Hiram, 266. Smith, Jerusha,--baptism of, 86. Smith, Katherine,--baptism of, 86. {507} Snow, Zerubbabel,--appointed on mission, 332. _Star, Evening and Morning_,--purchase of press for, 217; prospectus oc, 259 and note; first issue of, 273; purpose of publication of, 274; articles from, 273, 275, 276, 277, 280, 282, 283, 377; Extra, 378, 379 and note, 379, 387; press of demolished, 390; resolution to publish at Kirtland, 409; office of, 277. _Star_, Ohio,--publishes Ezra Booth's letters, 241. Stoal, Josiah,--employs the Prophet, 17; testifies at Prophet's trial, 89; daughters of, testify at Prophet's trial, 90. Store, Wilson's,--gathering of mob at, 430. Stringham, William and wife,--baptized, 88. Stringham, Julia,--baptized, 88. T Tanner, John,--sends sons to Kirtland to learn will of the Lord, 410; biography (note), 410. Tarbill, Squire,--Prophet and Emma Hale married at the house of, 17. Temple, Kirtland,--corner stones laid, 400. Temple,--side of in Zion (revelation), 189; dedication of site of, 199; at Kirtland, preparations to build, 349; circular on Kirtland, 349; in Zion, 359; first description of, in Zion, 359, _et seq_. Thayre, Ezra,--appointed on mission to Missouri, 178; revelation to, 186. Thompson,--church at, 180; difficulties in (note), 180, 181. Times,--signs of the, 347. Tongues,--first of first exercised (note), 297; Brigham Young speaks in, 297 and note; hymn sung in, 409; gift exercised in Canada, 422. Township,--Kaw, Jackson county, Mo.--Colesville branch settled in, 196; conference held in, 199. U Urim and Thummim,--deposited with Nephite plates, 12 not to be shown except to chosen witnesses, 13; first seen by Joseph Smith, 16; delivered to the Prophet, 18. W Wait, Truman,--appointed on mission, 332. Waste,--member of Hiram mob, 262 and note. Waterford, village of Canada,--Prophet and Sidney Rigdon preach in, 422. Westfield, Chautauqua county, N. Y.,--meetings at, 417, 419. Weston, Samuel, Justice of the Peace,--connected with the mob, 376; liberates Richared McCarty, 428. Whitmer, David,--birth of, (note), 32; goes to Harmony to take the Prophet to his father's house, 49; revelation to, 49; desires to become one of Three Witnesses, 52; behold Nephite records, 54. Whitmer, John,--birth of, (note), 49; interest in the work, 49; revelation to, 50; assists Prophet to copy and arrange revelations, 104; appointed Historian of the Church, 166; appointed to accompany Oliver Cowdery to Zion, 234 and note, 235; offers himself a ransom for Saints in Jackson county, 394. Whitmer, Peter, Jun.,--birth (note), 49; interest in work, 49; revelation to, 51. Whitmer, Jacob,--baptized, 81. Whitmer, Mary,--baptized, 81. Whitmer, Elizabeth Ann,--baptized, 81. Whitmer, Christian,--baptized, 81. Whitmer, Annie,--baptized, 81. Whitmer, Elizabeth,--baptized, 81. Whitney, Bishop Newel Kimball,--biography (note), 145, 146; {508} welcomes Prophet and wife to his home at Kirtland, 145; accompanies Prophet on Second visit to Zion, 265; returns to Kirtland with Prophet, 271; accident by the way, 271; renewal of journey to Kirtland, 272; accompanies Prophet to Albany, New York and Boston, 295. Williams, Dr. Frederick G.,--biography (note), 125; joins Lamanite mission, 125; ordained counselor in First Presidency, 334. Wisdom, Word of, 327. Witnesses,--Three promised (revelation), 28, _et seq_.; referred to in Book of Mormon (note), 52; revelation to, 53; with the Prophet seek promise of testimony, 54; details connected with testimony of (note), 55; formal testimony of, 56, 57. Witnesses,--eight testimony of, 57; time and place of receiving testimony (note), 57. World,--state of, 281, 301, 388; Prophet's letter on, 312; in April, 1833, 337. Y Young, Brigham,--biography (note), 296; visits the Prophet, 295; speaks in tongues, 297 and note; returns to Kirtland from mission to Canada, 388. Young, Joseph,--biography (note), 295; visits Prophet, 295. Z Zion,--site of revealed, 189; first Sabbath in, 190; first house in, 196; Prophet's description of the land of, 197, 198; first conference in, 199; first death in, 199 and note; city of and plat, 357 _et seq_.; reports concerning extensions of, 419. 
60736	----	(http://mormontextsproject.org), with thanks to Renah Holmes and Holly Astle HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. PERIOD I. History of Joseph Smith, the Prophet. BY HIMSELF. VOLUME V. AN INTRODUCTION AND NOTES BY B. H. ROBERTS. PUBLISHED BY THE CHURCH. SALT LAKE CITY, UTAH, 1909. TABLE OF CONTENTS. VOLUME V. INTRODUCTION. Dr. John C Bennett. The Attempted Assassination of Governor Boggs of Missouri. The First Attempt of Missouri to Extradite the Prophet. The Second Attempt of Missouri to Extradite the Prophet. Prospecting the West with a View to Removal of the Saints. Development of the Prophet's Character. Doctrinal Development. The Time when the Revelation on the Eternity of the Marriage Covenant, Including a Plurality of Wives, was Given, and its Authorship. CHAPTER I. INAUGURATION OF ENDOWMENT CEREMONIES--PERFIDY AND EXPOSURE OF JOHN C. BENNETT--HIS RESIGNATION AS MAYOR OF NAUVOO--EPISTLE OF THE HIGH COUNCIL TO THE SAINTS. Inauguration of Endowment Ceremonies. General John C. Bennett's Perfidy. The Work in England. The Prophet's Letter to Horace R. Hotchkiss--Explaining why the Former had taken Advantage of the Bankrupt Law. Interview with Sidney Rigdon. Moral Improvement of Nauvoo. Branch Organization of Philadelphia Authorized. General Conference in England. Attitude of the Press. Affidavit of John C. Bennett. Resignation of Bennett as Mayor of Nauvoo. Charge Against Robert D. Foster. An Epistle to the High Council of the Church of Jesus Christ of Latter-day Saints Scattered Abroad. {IV} CHAPTER II. ACTIONS IN RELATION TO JOHN C. BENNETT, _et al_.--THE PROPHET'S INSTRUCTIONS TO THE RELIEF SOCIETY--TREATISE ON THE HOLY GHOST--WILLIAM LAW'S DEFENSE OF THE SAINTS--THE PROPHET'S ADDRESS TO THE CHURCH. The Fall of Chauncey L. Higbee. Confessions of John C. Bennett. The Prophet's Political Attitude. Address of the Prophet to the Relief Society. Discourse by the Prophet. Minutes of Meeting of the Female Relief Society, at the Grove, Nauvoo, June 9, 1842. Condition of English Saints in Nauvoo. Hyrum Clark sent to England. The Prophet's Confirmation of William Law's Defense of the Saints. An Address to the Church of Jesus Christ of Latter-day Saints and all the Honorable Part of the Community. The Prophet's Letter to Jeanette Richards. The Prophet's Letter to Governor Carlin on John C. Bennett Affairs. Council Meetings at the Prophet's Home. George Miller's Letter to Governor Reynolds of Missouri. CHAPTER III. CORRESPONDENCE BETWEEN THE PROPHET AND GOVERNOR THOMAS CARLIN--ANENT JOHN C. BENNETT'S CHARACTER--PHRENOLOGICAL CHARTS OF THE PROPHET _et al_.--THE GOVERNMENT OF GOD. Letter of Governor Thomas Carlin to Joseph Smith--Anent John C. Bennett. Letter of Horace R. Hotchkiss to Joseph Smith--On the Prophet Taking Advantage of the Bankrupt Act. Letter of Joseph Smith to H. R. Hotchkiss--Reply to Above. A Phrenological Chart of Joseph Smith the Prophet by A. Crane, M. D., Professor of Phrenology. Parade of the Legion. Expedition to the Pineries. Phrenological Chart of Willard Richards. A Phrenological Chart of Brigham Young. CHAPTER IV. THE PROPHET CHARGED WITH BEING ACCESSORY TO THE ASSAULT ON EX-GOVERNOR BOGGS OF MISSOURI--CORRESPONDENCE WITH GOVERNOR CARLIN--THE CHARACTER OF JOHN C. BENNETT--PROPHECY THAT THE SAINTS WOULD BE DRIVEN TO THE ROCKY MOUNTAINS. Affidavit of Lilburn W. Boggs Ex-Governor of Missouri. Affidavit of the City Council Anent John C. Bennett. {V} Petition of the Nauvoo City Council to Governor Carlin. Affidavit of Hyrum Smith. Affidavit of William Law. Letter of Governor Carlin to Joseph Smith Anent the Foregoing Resolution and Petition. Letter of the Prophet to Governor Carlin--Satisfied with the Governor's Attitude. Death of Bishop Vinson Knight. Requirements of High Priests. Prophecy that the Saints would be Driven to the Rocky Mountains. Arrest of the Prophet on a Requisition of Missouri. The Prophet's Comments on his Arrest. CHAPTER V. THE PROPHET IN SECLUSION--CORRESPONDENCE WITH WILSON LAW--COMPANIONSHIP OF THE PROPHET AND HIS WIFE, EMMA SMITH--THE PROPHET'S APPRECIATION OF HIS FRIENDS. Meeting of the Prophet with Confidential Friends. State of Things in Iowa. Efforts to Throw the Prophet off his Guard. Visit of Emma to the Prophet. Letter of the Prophet to Wilson Law--Directing the Latter how to Proceed on Certain Contingencies Arising. The Departure of Emma for Nauvoo. Letter of Wilson Law to the Prophet, Expressing Willingness to Carry out the Latter's Instructions. Unfriendly Spirit at Carthage. Calmness and Courage of the Prophet. The Prophet's Letter to Emma Smith--Detailing Prospective Movements. Joseph Smith's Letter to Wilson Law--Concerning Probable Movements of the Prophet. Blessing of the Prophet upon Erastus H. Derby. Sentiments of the Prophet Towards his Wife Emma. The Prophet's Love for his Brother Hyrum. The Bond Between the Prophet and Newel K. Whitney. The Prophet's Exaltation of Spirit. The Prophet's Gratitude. CHAPTER VI. CORRESPONDENCE BETWEEN JOSEPH SMITH AND WILSON LAW, _et al_.--THE PROPHET ON THE ATTITUDE OF GOVERNOR CARLIN TOWARDS HIMSELF AND THE SAINTS--REVIVAL OF THE ZEAL OF SIDNEY RIGDON--THE PROPHET'S BLESSINGS UPON HIS FRIENDS. Letter of Emma Smith to Joseph Smith Relating to the Future Movements of the Prophet, and Items of Business. Letter of Wilson Law to {VI} Joseph Smith--Advises Retirement of the Prophet from Nauvoo until next Governor takes Office. Letter of James Arlington Bennett to Joseph Smith, Anent John C. Bennett and his Forthcoming Anti-Mormon Book. The Prophet's Place of Retirement Discovered. Letter of Wilson Law to Joseph Smith--Advising that the Prophet Secret Himself in Nauvoo. Letter of Emma Smith to Governor Carlin--Pleading the Cause of the Prophet and the People of Nauvoo. The Prophet's Removal to Carlos Granger's in Nauvoo. Governor Carlin's Views of Affairs in Nauvoo. The Prophet's Return to his Home. Minutes of the Nauvoo High Council Meeting. Ordination of Amasa M. Lyman to the Apostleship. John C. Bennett Deposed as Chancellor of Nauvoo University. Sidney Rigdon's Re-affirmation of his Faith. The Strange Experience of Eliza Rigdon. Elder Rigdon's Attitude Towards the Prophet. Remarks of Hyrum Smith. Hyrum Smith's Admonition. Effect of the Meeting. The Prophet's Blessing on Joseph Knight, Son. Newel Knight and Joseph Knight, Jun., the Prophet's Friends. The Prophet's Feelings Towards Orrin Porter Rockwell. The Prophet's Testimony of his Father. The Prophet's Characterization of his Mother. The Character of Don Carlos Smith. The Prophet's Prayer. CHAPTER VII. EFFORTS TO COUNTERACT THE WICKED INFLUENCE OF JOHN C. BENNETT--THE PROPHET'S REAPPEARANCE AMONG THE PEOPLE--HIS DISCOURSE AT THE SPECIAL CONFERENCE AND BEFORE THE RELIEF SOCIETY AT NAUVOO. Letter of Governor Carlin to Emma Smith, Anent the Prophet's Difficulties in Missouri. Plans for the Defense of the Church. Emma Smith's Letter to Governor Carlin--Defense of the Prophet, Arraignment of Missouri. Minutes of a Special Conference held at Nauvoo. Return of the Prophet to the People. The Saints' Weapons of Warfare. The Prophet's Plan of Campaign. Minutes of the Female Relief Society--Remarks of the Prophet. {VII} CHAPTER VIII. INSTRUCTIONS ON BAPTISM FOR THE DEAD--CORRESPONDENCE BETWEEN EMMA SMITH AND GOVERNOR CARLIN--THE PROPHET'S FIRST LETTER TO JAMES ARLINGTON BENNETT. Orson Hyde's Pamphlet. A Letter from the Prophet to the Saints at Nauvoo--Directions on Baptism for the Dead. Excerpt from a Communication from William Law. Petition of the Female Relief Society to Governor Carlin. Letter of the Prophet to the Church--Further Directions on Baptism for the Dead. The Letter's Effect. Governor Carlin's Letter to Emma Smith--Nauvoo Charter and the Writ of Habeas Corpus. The Prophet's Letter to James Arlington Bennett--The Forthcoming Book of John C. Bennett. CHAPTER IX. CORRESPONDENCE OF THE PROPHET WITH JAMES ARLINGTON BENNETT--EMMA'S ILLNESS--PLOTS TO ENTRAP THE PROPHET--LEGAL OPINION OF JUSTIN BUTTERFIELD ON MISSOURI PROCEDURE. Movements of the Prophet in Nauvoo. Letter from Brigham Young and Heber C. Kimball--Reporting their Movements. Letter of James Arlington Bennett--Treating Chiefly of John C. Bennett and his Book. Temple Committee Affairs. Letter of Elder Orson Pratt--Denying any Relations with John C. Bennett. Reward Offered for the Arrest of the Prophet. The Illness of Emma Smith. Rigdon's Reports of Plots. More Missouri Plots. The Prophet's Removal to Father Taylor's. The Mormons. Justin Butterfield's Legal Opinion on the Efforts to Drag Joseph Smith into Missouri. CHAPTER X. TEMPLE AFFAIRS--THE PROPHET'S ADDRESS TO "NEW-COMERS"--CITY COUNCIL'S ACTIONS AS TO WRITS OF HABEAS CORPUS. Temporary Floor in the Temple. The Prophet at the Temple. The Prophet's Advice to New-comers. Return of Dr. Richards to Nauvoo. Accident to the Prophet's Carriage. Return of Hyrum Smith and Wilson Law. Return of Brigham Young _et al_. The Prophet's Consultation with Calvin A. Warren. Post Office Affairs at Nauvoo. Letter of George D. Watt, Reporting Emigrants. {VIII} CHAPTER XI. PROPHET'S RETIREMENT FROM EDITORSHIP OF "TIMES AND SEASONS"--PROGRESS OF WORK ON TEMPLE--DIVISION OF NAUVOO INTO TEN WARDS--WILLIAM SMITH IN THE ILLINOIS LEGISLATURE--GOVERNOR FORD OF MISSOURI'S DEMAND FOR THE PROPHET. Vote to Suspend the _Millenial Star_. Disaster on Island of Madeira. Letter of the Prophet to H. R. Hotchkiss--Land Purchase Contract Considered. Sudden Illness of Brigham Young. Temple Structure Difficulties. Extract of a Letter from Orrin Porter Rockwell, Superscribed to Newel K. Whitney. Inaugural Address of Governor Ford. Agitation as to Nauvoo Charters. Speech of William Smith on the Chartered Rights of Nauvoo. Governor Ford to Joseph Smith--on the Missouri Requisition. Letter of Justice Butterfield--Opinion on Governor Ford's Action. Letter from James Adams, Advising the Prophet to Appear for Trial. The First Elder to Die in a Foreign Land. CHAPTER XII. THE PROPHET AT SPRINGFIELD, ILLINOIS--HIS CONVERSATIONS AND INTERVIEWS--PROCEEDINGS ON WRIT OF HABEAS CORPUS BEFORE JUDGE POPE--RELEASE OF THE PROPHET BY ORDER OF THE COURT AND THE EXECUTIVE ORDER OF GOVERNOR FORD--OFFICIAL PAPERS IN THE CASE. Second Arrest of the Prophet on the Boggs Affair. The Prophet's Start for Springfield. The Prophet's Dream. A Missouri Reminiscence. The Prophet Meets Justin Butterfield, _et al_. The Reign of Christ on Earth Expounded. The Prophet's Trial Before Judge Pope. A Disturbance Threatened. The Prophet's Interview with Governor Ford. A Discussion with Judge Douglas. The Brewster Movement. Chief Distinction Between the Saints and Sectarians. A Prophet Defined. Mormon Service at Springfield. A Prophecy. General Sentiment of the Prophet's Innocence. The Prophet's View of the Negro. The World's Lack of Faith. The Meekness of a Prophet. A Sample of Folly. The Prophet's Illustration. Conversations with Prominent Men. The Trial Before Judge Pope. The Plea of Mr. Butterfield. {IX} The Treatment of the Prophet at Springfield. The Prophet's hour with Judge Pope. The Advice of Governor Ford. Sundry Conversations. Official Papers Relating to the Prophet's Trial at Springfield, Ill., Before Judge Pope. Affidavit of Lilburn W. Boggs. Affidavits of Sundry Witnesses. The Prophet's Comment on Judge Pope's Opinion. CHAPTER XIII. THE PROPHET AGAIN IN NAUVOO--CELEBRATION OF HIS RELEASE FROM OPPRESSION--"VADE MECUM"--REINSTATEMENT OF ORSON PRATT--DISCOURSES OF THE PROPHET "THE KINGDOM OF GOD"--"THE MISSION AND GREATNESS OF JOHN THE BAPTIST"--INTERPRETATION OF SCRIPTURES. The Start for Nauvoo. An Accident by the Way. Arrival in Nauvoo. A Dinner Party at the Prophet's Home. Letter of the Prophet to Josiah Butterfield--On Bennett's Movements. Letter of John C. Bennett to Sidney Rigdon and Orson Pratt. A Day of Fasting and Prayer. Council Meeting of the Twelve. The Case of Orson Pratt Before the Council. CHAPTER XIV. PROVISIONS FOR THE ENLARGEMENT OF THE MUNICIPAL GOVERNMENT OF NAUVOO--SUNDRY ACTIVITIES OF THE PROPHET--KEYS OF KNOWLEDGE BY WHICH ANGELIC ADMINISTRATIONS MAY BE KNOWN--THE PROPHET'S PARABLE, "THE LIONS OF THE PRESS." Scripture Correction. Result of City Election. A Stolen Record Secured. A Prophet not Always a Prophet. Joseph Smith to Hon. R. M. Young (U. S. Senator)--Payment of Loan and Nauvoo Postoffice Matters. Boston Conference. Interview with John B. Cowan. Case of Oliver Olney. The Prophet on Pay for Public Service. Nauvoo Market Place Provided. The Prophet on "Millerism". Joseph Smith's Parable--The Press and the Prophet. CHAPTER XV. VISIT OF THE PROPHET TO SHOKOQUON--WOOD CUTTING BEE--THE PROPHET'S SPEECH ON CONDITIONS AT NAUVOO--ON THE COMING OF THE SON OF MAN. The Visit to Shokoquon. The Prophet at Home. Letter of the Twelve--Calling for Assistance for the Prophet. {X} Settlement of Difficulty. Letter of Sidney Rigdon to Alfred Stokes--Correcting Misrepresentations of Nauvoo Affairs. Beginning of the Work in South Wales. The Prophet a Peace Maker. Temple Workers' Difficulties. Remarks of the Prophet to Workmen on the Temple. Views of the Prophet on Constitutional Power. CHAPTER XVI. ATTEMPT TO REPEAL PARTS OF THE NAUVOO CHARTER--GOLD AND SILVER ALONE MADE LEGAL TENDER IN NAUVOO--SIGNS IN THE HEAVENS--"THE WASP" CHANGED INTO THE "NAUVOO NEIGHBOR"--SUSPICIONS OF THE PROPHET AGAINST SIDNEY RIGDON. The Prophet's Cheerfulness. Manner of Disposing of Church Property. The Questions of "Currency" and Blood Atonement, in the Nauvoo City Council. Items of Instruction. Repeal of Parts of the Nauvoo Charter Defeated in the Senate. Precaution Against Missouri Movements Against the Prophet in Iowa. Signs in the Heavens. The Prophet's Dream. The Prophet at Ramus. The Prophet's Explanation of "Virtue Went out of Me". Willard Richards to Mr. Bagby, Anent Taxes. The _Wasp_ Changed to the _Nauvoo Neighbor_. A Prophecy as to Orrin Porter Rockwell. Renewal of Old Missouri Charges. The Prophet "Studying" Law. The Work of Elder Parley P. Pratt in England. Scientists on the Comet. Excerpt of Letter from Millenial Star. Signs in the Heavens. Case of Benj. Hoyt Before High Council. Destructive Tempests. Opposition to the Work in South Wales. Letter of Joseph Smith to Sidney Rigdon--Expressing Belief in Rigdon's Complicity in Conspiracy, with John C. Bennett _et al_. Sidney Rigdon to Joseph Smith--Denies Existence of Just Cause of the Prophet's Suspicions. Insult Resented. The Prophet as a Justice of the Peace. CHAPTER XVII. EULOGY OF LORENZO D. BARNES--THE BEGINNING OF AUXILIARY ORGANIZATIONS IN THE CHURCH--IMPORTANT ITEMS OF DOCTRINE PROCLAIMED AT RAMUS--THE GENERAL CONFERENCE OF APRIL 6TH, 1843. Minutes of a Conference at Augusta, Lee County, Iowa, April 1st, 1843. Letter of Elder Parley P. Pratt {XI} Eulogizing Lorenzo D. Barnes, the First Elder to Die while on a Foreign Mission. Questions Submitted to the Prophet. Minutes of the General Conference, Beginning April 6th, 1843. CHAPTER XVIII. A GREAT MISSIONARY MOVEMENT--SPECIAL INSTRUCTIONS TO ELDERS UNDERTAKING MISSIONS--IMPRISONMENT OF ORRIN P. ROCKWELL--ARRIVAL OF SAINTS FROM ENGLAND--SPEECH OF THE PROPHET--INDIAN ELOQUENCE. A Special Conference at Nauvoo. Batavia, New York, Conference. Kirtland Conference. Letter of J. H. Reynolds to Newel K. Whitney--Imprisonment of Orrin P. Rockwell. Overseer of work on the Temple Appointed. Arrival of Saints from England. Remarks of the Prophet to the Saints Newly Arrived from England. Speech of Colonel Cobb, Head Mingo of the Choctaws, East of the Mississippi, in Reply to the Agent of the U. S. CHAPTER XIX. THE PROPHET ON THE RESURRECTION--DIRECTIONS GIVEN AS TO THE LABORS OF THE TWELVE ET AL.--THE KINDERHOOK PLATES--FIRST ISSUE OF THE "NAUVOO NEIGHBOR"--NEW MISSION APPOINTMENTS. Remarks of the Prophet on the Death of Lorenzo D. Barnes--The Resurrection. Sundry Movements of the Prophet. John C. Bennett Lecturing. Visit of Pottawattamie Indians. Sidney Rigdon's Alarm. Nauvoo Legion Drill. Visit of the Twelve to Augusta, Iowa. The Prophet's Remarks on G. M. Nye. Minutes of a High Council Meeting--Coltrin vs. Matthews. Comment of the Prophet on the Kinderhook Plates. Letter of H. R. Hotchkiss to Joseph Smith--Property Titles. Legion Parade. Steam Boat Excursion. Mission Appointments. {XII} CHAPTER XX. IMPORTANT DOCTRINAL ITEMS: SALVATION THROUGH KNOWLEDGE--AGED MEN IN COUNCILS--IMPORTANCE OF THE DOCTRINE OF THE ETERNITY OF THE MARRIAGE COVENANT--THE NATURE OF MATTER--THE PROPHECY ON THE HEAD OF STEPHEN A. DOUGLAS--THE WORK AMONG THE SCANDINAVIANS IN ILLINOIS. Salvation through Knowledge. The Value of Aged Men in Council. The Love of the Prophet for George A. Smith. Visit of the Prophet to Ramus. Remarks of the Prophet at Ramus--Lives that are Hid with God in Christ--Importance of the Eternity of the Marriage Covenant. New York Conference. The Great Prophecy on the Head of Stephen A. Douglas. The Work Among the Scandinavians of Illinois. CHAPTER XXI. DEFINITION OF THE WORD "MORMON"--DISCOURSE ON MAKING "CALLING" AND "ELECTION" SURE--MISSION TO THE SOCIETY ISLANDS OPENED--CHARACTER SKETCH OF THE PROPHET, "BOSTON BEE"--TRIAL OF BENJAMIN WINCHESTER. The Prophet's Definition of the Word "Mormon". The Prophet's Reproof of the People. The Prophet's Discourse from II Peter, First Chapter--Reproof of Self-Righteousness. The Prophet's Characterization of Himself. Complaint Against Benjamin Winchester. The Prophet on Forming Temperance Societies. First Contribution to the Nauvoo Museum. Labors of Elder H. Tate. Complaints Against the Laws and Dr. Foster. Benjamin Winchester Investigated. Elder Wilford Woodruff's Minutes of the Investigation of Benjamin Winchester. Endowments at Nauvoo. Record of the First Twelve in Relations with the Prophet. CHAPTER XXII. FORMS OF CREDENTIALS OF THE TWELVE--CONFERENCE AT MANCHESTER, ENGLAND--DEATH OF JUDGE ELIAS HIGBEE--"THE PURPOSE OF GATHERING"--A DISCOURSE BY THE PROPHET. An Excursion on the Mississippi. Minutes of a Conference Held at Manchester, England, June 4, 1843. Letter of Samuel C. Owens to {XIII} Governor Ford--Informing the Latter of an Indictment Against Joseph Smith. The Prophet's Discourse--The Purpose of the Gathering of Israel. Rev. De Wolf Preaches at Nauvoo. Conference at Lima. Heber C. Kimball on the Word of Wisdom. CHAPTER XXIII. THE PROPHET'S VISIT TO DIXON, LEE CO.--CONDITIONS IN NAUVOO--SALEM ARGUS--SUMMARY OF THE WORLD'S EVENTS FOR THE YEAR 1843, UP TO JUNE--NEWS OF THE IMPENDING ARREST OF THE PROPHET RECEIVED AT NAUVOO--EXPEDITIONS FOR HIS PROTECTION--THE ARREST--TURNING THE TABLES--RETURN TO NAUVOO. Departure of the Prophet for Dixon, Lee Co., Ill. Synopsis of a Lecture Delivered in Salem, on Nauvoo and the Prophet. Another Arrest of the Prophet Threatened. Proscription Against the Jews. Markham and Clayton Sent to Warn the Prophet. Progress of Markham and Clayton. Markham and Clayton Arrive at Portland. Projected Industries at Nauvoo Menaced by Pending Legislation. Donations to the Temple. Generosity of Earl Spencer. Meeting of the Prophet with Markham and Clayton. Postponement of the Prophet's Appointment at Dixon. The Arrest at Dixon. Markham's Courage. Brutality of the Arrest. The Timely Interference of Mr. Dixon. The Prophet's Appeal to the People of Dixon. Cyrus H. Walker. Legion Enlargement. Clayton's Return to Nauvoo. Cyrus Walker's Terms for Legal Service. Turning the Tables on Reynolds and Wilson. Arrival at Pawpaw Grove. David Town's Effective Speech. Departure of Emma Smith from Dixon. A Masonic Temple for Nauvoo. Excitement at Nauvoo. Relief Expeditions. Writ of Habeas Corpus Secured. Account of the Prophet's Arrest in the Chicago Democrat. En route for Quincy. Conover's Account of the First Division of the Expedition to Relieve the Prophet. Reynolds and Wilson's Design of Kidnapping. Reynolds and Wilson Disarmed. Further Plans of Kidnapping. Fourth of July Celebration appointed for Nauvoo. The Prophet Protects Reynolds Against Flack. Rockwood's Account of the Second Division of the Expedition to Relieve the Prophet. Change of Destination from Quincy to Nauvoo. Announcement of the Arrival of the Prophet at Nauvoo. The Entrance into Nauvoo. {XIV} CHAPTER XXIV. APPLICATION TO THE MUNICIPAL COURT OF NAUVOO FOR WRIT OF HABEAS CORPUS--THE PROPHET'S SPEECH AT NAUVOO--PROCEEDINGS BEFORE THE MUNICIPAL COURT--THE PRISONER DISCHARGED FROM CUSTODY. The Prophet's Petition to the Municipal Court of Nauvoo for a Writ of Habeas Corpus. The Prophet's Speech at Nauvoo--Relation of his Arrest at Dixon--The Right of Habeas Corpus Proceedings Under Nauvoo Charter Claimed. CHAPTER XXV. AFTERMATH OF THE PROPHET'S RELEASE FROM ARREST--FOURTH OF JULY CELEBRATION AT NAUVOO--APPEALS TO GOVERNOR FORD FOR EMPLOYMENT OF MILITARY FORCE--SUPPLEMENTARY AFFIDAVITS ON AFFAIRS IN MISSOURI. Affidavit of Attorneys. Return of the Maid of Iowa Relief Expedition. Burbank's Account of the Maid of Iowa Expedition for the Prophet's Relief. Application for Posse to Retake the Prophet. Fourth of July Celebration at Nauvoo. The Prophet's Speech--Politics and Military Organization at Nauvoo. Nauvoo's Visitors. Report of the Fourth of July Celebration at Nauvoo--The _Quincy Whig_. Letter of Governor Ford to Sheriff Reynolds Replying to a Petition for Military Force to Re-arrest the Prophet. Joseph Smith's Affidavit on the Troubles in Missouri, Sent to Governor Ford. CHAPTER XXVI. DISCOURSE OF THE PROPHET--HIS LOVE FOR MANKIND--PRESENTATION OF THE DOCUMENTS OF THE LATE TRIAL TO GOVERNOR FORD--REVELATION ON THE ETERNITY OF THE MARRIAGE COVENANT AND PLURALITY OF WIVES. Markham Outwits Sheriffs Reynolds and Wilson. Revelation on the Eternity of the Marriage Covenant, including the Plurality of Wives, Given through Joseph, the Seer, in Nauvoo, Hancock County, Illinois, July 12th, 1843. {XV} CHAPTER XXVII. STATE OF AFFAIRS IN NAUVOO--WILLARD RICHARDS--A POLITICAL TRICK--ILLINOIS STATE REGISTER--BURDEN OF THE PROPHET'S MINISTRY--DISCOURSE--ENLARGEMENT OF MORMONISM--"BOSTON BEE"--THE PROPHET ON POLITICS--DISCOURSE--MOVEMENTS OF THE APOSTLES. Letter of Willard Richards to Brigham Young--Detailing Current Events at Nauvoo. The Thirty-eighth Vexatious Lawsuit. Unwisdom of Elder Page. Political Debate, Hoge vs. Walker. Illness of the Prophet. Meeting in Pittsburg. Conference in Michigan. The Prophet's Altercation with Bagby. CHAPTER XXVIII. THE PROPHET ON THE LIFE AND CHARACTER OF JUDGE ELIAS HIGBEE--LIFE AND RESURRECTION--EXPLANATION OF ELECTION DAY TROUBLES--GOVERNOR FORD'S REFUSAL TO PLAY INTO THE HANDS OF MISSOURI--ANTI-MORMON AGITATION AT CARTHAGE--ELDER JONATHAN DUNHAM'S REPORT OF HIS WESTERN EXPLORATIONS. The Prophet's Remarks at the Funeral of Judge Higbee. The Prophet's Explanation of Election Day Troubles. Letter of J. Hall, Missouri, on the Recent Arrest and Trial of the Prophet. Editorial Comments of the _Nauvoo Neighbor_ on the Foregoing Letter. Extracts from Journal of Elder Jonathan Dunham While Engaged on an Exploration in the Western Country. Minutes of a Meeting of the Twelve in New York City. Address of the Prophet--Sidney Rigdon's Status--The Priesthood Expounded. INTRODUCTION TO VOLUME V. This volume deals with the History of the Church from May 3, 1842, to 31st of August, 1843. It, therefore, covers a period of about sixteen months. The main external events may be set down as follows: First, exposure of the wickedness of John C. Bennett, and his departure from Nauvoo; (2) the charge against the Prophet Joseph of complicity in an attempted assassination of Ex-governor Lilburn W. Boggs, under whose celebrated exterminating order the body of the Church was driven from Missouri: (3) the attempt of the state of Missouri to extradite the Prophet from the state of Illinois, to be tried as an accessory before the fact to an assault on ex-Governor Boggs; (4) a second attempt on the part of Missouri to extradite the Prophet from the state of Illinois on the old charge of "murder, treason, burglary, arson, larceny, theft and stealing," first brought against him in the year 1838; (5) a preliminary prospecting of the West, doubtless with a view to the contemplated removal of the Saints to the Rocky Mountains. Of events that relate more nearly to the Church as an organization there should be mentioned: (1) the introduction of the endowment ceremonies and enlarged instruction on the subject of baptism for the dead; (2) an extension of auxiliary organization by bringing into existence the Young Men's and Women's Society. Another item of great interest in this volume is the manifest development of the character and spiritual strength of the Prophet during this period. The trying experiences through which he passed seemed to discover new qualities of soul power within him, and to emphasize those which he was known to have possessed. The doctrinal development of the period covered by this volume deals with several items which may be regarded as preliminary to that richer unfolding of philosophical thought to which the last year of the Prophet's teaching was so largely devoted. Let us now consider these several items more in detail. _Dr. John C. Bennett_. At the first glance it may be difficult to comprehend how a character like John C. Bennett could find favor and place with the Church of {XVIII} Christ. There is a strong temptation, when the whole truth about this man is known, to regard him as an adventurer and a wicked man from the beginning. But those who had, perhaps, the best opportunity to know him held that his motives for coming to Nauvoo were honest, that his intentions in life at that time were honorable, but that he fell into transgression and would not repent. Such were the views of John Taylor, who was closely associated with Bennett in affairs at Nauvoo (see foot note, pages 80 and 81 this volume); and the Lord in the revelation given on the 19th of January, 1841, accepts of him and speaks approvingly of Bennett's love for the work: "And for his love he shall be great. * * * * * I have seen the work which he hath done, which I accept, _if he continue_, and will crown him with blessings and great glory." (Doc. and Cov., Sec. 124:17.) It cannot be otherwise, then, but that John C. Bennett in coming to the Saints did so out of love for the work, had a desire to work righteousness but was among those who failed--he did not "continue" in his right intentions. It is possible even for men whose lives are not above reproach to feel indignation at acts of injustice, such as was perpetrated upon the Latter-day Saints by the state of Missouri; and sure it is that John C. Bennett expressed himself very pronouncedly against the injustice suffered by the Church at the hands of the officers and people of that state, and he "proffered his military knowledge and prowess" to the Saints while the latter were yet in Missouri, but undergoing expulsion. His proposal was to go to their assistance with all the forces he could raise in Illinois, as "his bosom swelled with indignation" at the treatment the Saints were receiving at the hands of the cruel and cowardly Missourians. That proffered service, however, was not accepted; doubtless because the Saints depended for vindication of their reputation, and redress of their wrongs upon the officers of the state and nation, rather than upon incensed persons, however sincere and well meaning, who offered their service to wage war upon their enemies. But after the Saints began gathering at Commerce, Bennett again expressed a desire to connect his fortunes with them. When he contemplated removing to Commerce, he held the position of quartermaster-general in the militia of the state of Illinois, a position he did not wish to resign. Indeed he expressed a desire to hold the position for a number of years. He was also a physician with an extensive practice, and forwarded extracts to the Prophet from the _Louisville Courier-Journal_ which gave evidence of high standing in his profession. Writing of these things to Joseph, he said: I do not expect to resign my office of quartermaster-general of the state of Illinois, in the event of my removal to Commerce, unless you advise otherwise. I shall likewise expect to practice my profession, but {XIX} at the same time your people shall have all the benefit of my speaking powers, and my untiring energies in behalf of the good and holy faith. In a communication following the one from which I make the above quotation he said: You are aware that at the time of your most bitter persecution, I was with you in feeling, and proffered you my military knowledge and powers. While Joseph extended a hearty welcome to the Doctor to come to Commerce, he by no means held out any very flattering inducements to him, as may be seen by his letters in answer to Bennett's expressing his determination to join the Saints. The Prophet said: I have no doubt that you would be of great service to this community in practicing your profession, as well as those other abilities of which you are in possession. Though to devote your time and abilities in the cause of truth and a suffering people, may not be the means of exalting you in the eyes of this generation, or securing you the riches of this world, yet by so doing you may rely on the approval of Jehovah, "that blessing which maketh rich and addeth no sorrow." * * * * * * Therefore, my general invitation is, let all who will come, come and partake of the poverty of Nauvoo, freely. I should be disposed to give you a special invitation to come as early as possible, believing you will be of great service to us. However, you must make your own arrangements according to your circumstances. Were it possible for you to come here this season to suffer affliction with the people of God, no one will be more pleased to give you a cordial welcome than myself. Surely this was frank enough, and ought to have dispelled from the Doctor's mind all thoughts of winning worldly fame, or gratifying vain ambition, by linking his fortunes with those of the Church of Jesus Christ. The whole course of the Prophet here outlined, and as further set forth in the parts of this volume dealing with the case of John C. Bennett, vindicates him and the Church from any complicity with the wickedness and vileness of that man. Bennett's attempted vindication of his course of procedure, and his defense against the action of the Church in exposing his wickedness and excommunicating him is, that from the beginning he came amongst the Saints as a spy, to become acquainted with their alleged treasonable designs against several of the western states, for the purpose of exposing them; all which is set forth in a note at pp. 79, 80 of this volume. All this was ridiculous; and the whole presentation of this view of the matter in his book under the pompous title, _The History of the Saints;_ or _An Expose of Joe Smith and Mormonism_, [A] convinced nobody, since Bennett's insincerity and putridity of mind is evidenced upon {XX} every page of his repulsive book. "The role of traitor," says H. H. Bancroft, in his history of Utah, dealing with John C. Bennett:-- The role of traitor is not one which in any wise brings credit to the performer, either from one side or the other. However great the service he may render us, we cannot but feel that he is false hearted and vile. Many of the apostates, though they may not have written books, declare that they joined the sect only to learn their secrets and then expose them. These are the most contemptible of all. There may be cases, where a young or inexperienced person, through ignorance or susceptibility, has been carried away for a time contrary to the dictates of cooler judgment; but the statements of such persons are justly regarded with more or less suspicion. Far better is it, far more honest and praiseworthy, for him who, having unwittingly made a mistake, seeks to rectify it, to go his way and say nothing about it; for if he talks of writing a book for the good of others, as a warning, and that they may avoid his errors, few will believe him. "If he has proved traitor once," they say, "he will deceive again; and if he is sincere, we cannot more than half believe him, for such an individual is never sure of himself." John C. Bennett, general, doctor, methodist preacher, and quack, is from his own showing a bad man. He devotes some fifty pages to the vindication of his character, which would not be necessary were he honest; other fifty are given to defaming his late worshipful patron Joseph Smith, which would never have been written were he true. When a man thrusts in your face three-score certificates of his good character, each signed by from one to a dozen persons, you may know that he is a very great rascal. Nor are we disappointed here. This author is a charlatan, pure and simple; such was he when he joined the Mormons, and before and after. We may credit him fully when he says, "I never believed in them or their doctrines;" although in a letter to Dr. Dyer, dated Nauvoo, Jan. 20, 1842, he declares: "My heart is filled with indignation, and my blood boils within me, when I contemplate the vast injustice and cruelty which Missouri has meted out to the great philanthropist and devout Christian, General Joseph Smith, and his honest and faithful adherents." When, however, he affects patriotism and lofty devotion to the welfare of his fellow-men, pretending to have joined the society in order to frustrate "a daring and colossal scheme of rebellion and usurpation throughout the north-western states, . . . . a despotic military and religions empire, the head of which, as emperor and pope, was to be Joseph Smith," we know that the writer is well aware that it is all nonsense. Nor do we believe that he was induced to print his book "by a desire to expose the enormous iniquities which have been perpetrated by one of the grossest and most infamous impostors that ever appeared upon the face of the earth." We have heard and are still hearing so much of that kind of talk from some of the worst men in the community that it is becoming somewhat stale, and if the general really does not know better than this why he wrote his book, perhaps he will excuse me for telling him that it was, first, for notoriety; second, for money; and third, in order to make people think him a better and greater man than he is. When a man's ambition is pitched so low, it is a pity that he should not have the gratification of success. Bravely, then, the general proceeded to offer himself on the altar of his country, "to overthrow the impostor and expose {XXI} his iniquity" by "professing himself a convert to his doctrines;" for "the fruition of his hopeful project would, of course, have been preceded by plunder, devastation, and bloodshed, and by all the countless horrors which invariably accompany civil war." We are still more impressed when we read: "I was quite aware of the danger I ran"--that of being kicked out of some back door--"but none of these things deterred me." Without wasting more time and space upon the man, we are well enough prepared to place a proper estimate upon his statements, particularly when we take into account that, in May of the very year in which his book was published, he went before Alderman Wells and made affidavit that Joseph Smith was an honest, virtuous, sincere, high-minded, and patriotic man. He says himself that he solemnly swore to be true to the Mormons and not reveal their secrets, and now in breaking that oath he has the audacity to ask us to regard him as an honest and truthful man! In some measure, at least, the statements of such men as this, taken up by the press and people, and reiterated throughout the land, have given the Latter-day Saints a worse name than they deserve. Some of his charges are too coarse and filthy for repetition. [B] [Footnote A: Published in Boston, 1842] [Footnote B: Banecroft's History of Utah, pp. 150, 151 _note_.] The only description I have seen of Dr. Bennett is given in the _Essex County Washingtonian_, published in Salem, Massachusetts, and that is contained in the issue of the fifteenth of September, 1842. According to that description he was a man of about five feet nine inches high, well formed, black hair sprinkled with gray, dark complexion, a rather thin face, and black restless eyes. He finally died in obscurity, and also, it is said, in poverty, (Cannon's _Life of Joseph Smith_, p. 377). _The Attempted Assassination of Ex-Governor Boggs of Missouri_. When an attempt was made to assassinate ex-Governor Boggs of Missouri it was perhaps to be expected that suspicion would fall upon the Mormon people and upon the head of Joseph Smith especially. Surely Boggs had given sufficient provocation to that people to make it probable that some fanatic of their number might undertake in misguided zeal, the act of revenge; and surely there would not be wanting those who would say that Joseph Smith in his capacity as Prophet had predicted the violent taking off of the ex-governor. Joseph Smith, however, in his communication to the _Quincy Whig_, in which appeared the first account of the rumored assassination of Boggs, promptly denied making the alleged prediction, and also denied any complicity whatsoever in the wretched business. It is only just to his memory to say that in all the investigation had upon the subject, historically, or judicially, his denial is not controverted. Even in the case of Orrin Porter Rockwell {XXII} who was charged directly with the attempted assassination and taken to Jackson county, Missouri, for trial, it had to be admitted that "there was not sufficient proof adduced against him to justify an indictment for shooting at ex-Governor Boggs, and the grand jury therefore did not indict him for that offense." (_Independent Expositor_, _Nile's Register_, Sept. 30, 1843.) John C. Bennett labors hard to prove by statements alleged to have been made to him by the Prophet, and subsequently by Rockwell, that they were jointly guilty of this attempted assassination; but there is no weight of evidence in his presentation of the case; nor is there any evidence that the Mormon people or the officials of the Mormon Church approved of revenge by acts of assassination. Bennett in his book "The History of the Saints," (p. 282) makes a quotation from the _Nauvoo Wasp_ in which he charges editorial expressions of approval of the deed, as follows: The _Nauvoo Wasp_ of May 28, A. D., 1842, a paper edited by William Smith, one of the Twelve Mormon Apostles, and brother of the Prophet, declared, ["Boggs is undoubtedly killed according to report, but] [C] Who did the Noble Deed remains to be found out." [Footnote C: The words in brackets are in the _Wasp_ communication, but not in Bennett's book. They are inserted here for clearness.] This, however, is not an editorial expression of the _Wasp_; but is found in a communication, on the editorial page, it is true, signed by a now unknown writer under the nom de plume, "Vortex," who is indignantly taking to task a correspondent in the _Hawk Eye,_ a paper published in Keokuk, Iowa, for charging the supposed assassination of Boggs upon some Mormon. It is "Vortex" in the _Wasp_ that refers to the then supposed assassination of Boggs as a "noble deed," not the editor. The editorial comment of the _Wasp_ on this communication from "Vortex" is as follows: "We admit the foregoing communication to please our correspondent, not that we have any faith that any one has killed Governor Boggs. The last account we have received is that he is still living and likely to live." On the same page of the _Wasp_ is published Joseph Smith's denial of complicity in the then supposed assassination of Boggs and also the prediction of his violent death. _The First Attempt of Missouri to Extradite the Prophet_. That Joseph Smith should be accused of the crime of being accessory before the fact to the attempted assassination of ex-Governor Boggs, was perhaps to be expected as soon as a Mormon was charged with the assault. But that his extradition should be demanded by Missouri on the ground that he was "a fugitive from justice from that State" is something at which to be astonished, even when the {XXIII} action is by the officials of Missouri of the period of which I am writing. For surely it must be a true principle of law--since it is a plain deduction from common sense principles--that the alleged fugitive from justice must be such in connection with and in consequence of the crime with which he is charged. It was matter of common knowledge both in Missouri and in Illinois, that Joseph Smith had not been in Missouri for more than three years preceding the assault upon Boggs, nor since the time of the assault; and that on the day the assault was made he was in attendance upon an officer's drill. Finally, then, he was not a fugitive from the State of Missouri in respect of this particular crime, therefore not extraditable under such charge. If, then, Joseph Smith had committed the crime of being accessory before the fact, to the assault upon Boggs at all, it must have been a crime committed in the state of Illinois and not in the state of Missouri. Therefore he was not extraditable for the offense at all, but he must be tried, if tried at all, in the state where the crime was committed, _viz_., in Illinois. But if astonishment is due that even Missouri should make such palpable blunders in legal procedure in moving for the extradition of the Prophet, astonishment changes to amazement when Governor Carlin of Illinois becomes a party to the attempted illegal extradition. The whole procedure up to the close of Carlin's administration (which went out of existence on the 8th of December 1842), warrants the conclusion that a conspiracy existed between the high state officials of both Missouri and Illinois against Joseph Smith, and that it was the intent of that conspiracy to encompass his destruction. When the Prophet and Orrin Porter Rockwell were arrested (8th of August, 1842) by the deputy sheriff of Adams county, they made no attempt to evade the officer, but immediately applied to the municipal court of Nauvoo for writ of _habeas corpus_, which was granted, but the deputy sheriff refused to recognize the authority of the municipal court in this case, and leaving his prisoner in the hands of the city marshal, withdrew from Nauvoo. He returned two days later, however, determined to take the Prophet from Nauvoo and deliver him to the agents of the state of Missouri. The Prophet, however, avoided arrest and went into retirement, where he remained--with now and then an occasional appearance among the people--throughout the summer of 1842. In the early days of December, Governor Carlin's administration came to an end and Ford's began, and the Prophet at once petitioned the new executive to rescind Carlin's order for his arrest. Ford referred the matter to the judges of the Supreme Court, who were unanimously of the opinion that the requisition from Missouri was illegal, but advised that the matter be settled in the courts rather than by executive action. The Governor suggested that if the Prophet found it necessary to repair to {XXIV} Springfield, the state capital, for a judicial investigation of his rights, he did not think there would be any disposition to use illegal violence against him; and the governor pledged himself to protect the Prophet if necessary with any amount of force from mob violence while asserting his rights before the courts, as well as when going to and returning from them. This advice was supplemented by the advice of his eminent counsel, Justin Butterfield; also by his very dear and trusted friend, General James Adams. The Prophet accordingly submitted to arrest and immediately set out for Springfield with a company of his friends. The matter once before the Circuit Court of the United States for the district of Illinois, Judge Pope presiding, the matter was soon disposed of by declaring the procedure of Missouri and the executive of Illinois, (Carlin) illegal, and ordering that the Prophet be discharged from his arrest, as set forth in detail in the body of this volume. _The Second Attempt of Missouri to Extradite the Prophet_. A second attempt of Missouri to drag the Prophet from the state of Illinois by extradition procedure, was even more infamous than the first. No sooner was Joseph released from arrest and departed from Springfield than John C. Bennett arrived there and wrote some of his friends in Nauvoo his intention to leave immediately for Missouri and obtain a new indictment by a grand jury on the old charge of "murder, treason, burglary, theft," etc., brought against the Prophet, Hyrum Smith, Lyman Wight, Parley P. Pratt _et al_., in 1838, hoping that upon this charge he might succeed in getting out extradition papers on the ground that the Prophet was a fugitive from the justice of the state of Missouri. It will be remembered that a former attempt was made under this same charge, in June, 1841, when the Prophet was tried on writ of _habeas corpus_ at Monmouth, Warren county, Illinois, before Judge Douglas and set at liberty. It was on this occasion that Esquire O. H. Browning declared that to ask Joseph Smith "to go to Missouri for a trial was adding insult to injury" (Vol. IV, chapter XX). An indictment on these old charges was finally obtained, supposedly at the instance of Bennett and the Prophet's old Missouri enemies, at a special term of the Circuit Court of Daviess county, Missouri, on the 5th of June, 1843. Governor Reynolds, of Missouri issued a requisition on Governor Ford for Joseph Smith, and appointed J. H. Reynolds as agent of Missouri to receive the Prophet from the authorities of Illinois. The story of the arrest and the incidents thereto are given in great detail in the body of this volume, and need not be dwelt upon here. It will be sufficient to say that Joseph finally succeeded in bringing {XXV} his captors to Nauvoo where he obtained a writ of_ habeas corpus_ from the municipal court of Nauvoo by which the validity of the procedure of Missouri might be tested. When Joseph was on trial upon these same charges before Judge Douglas on a writ of _habeas corpus_ in 1841, the Monmouth court refused to enter into a consideration of the merits of the case, as the judge doubted whether on the writ of _habeas corpus_ he had a right to go beyond the writ and inquire into the merits of the case, but ordered the release of the prisoner on the ground of some defect in the writ under which he was held. The same point was avoided by Judge Pope in the hearing at Springfield on the charge against the Prophet for complicity in the assault upon ex-Governor Boggs. But the Nauvoo municipal court had no such scruples, and at once proceeded to try the case _exparte_ on its merits, and Hyrum Smith, P. P. Pratt, Brigham Young, Geo. W. Pitkin, Lyman Wight, and Sidney Rigdon were examined as witnesses. Their affidavits before the court concerning events that happened to the Saints in Missouri, afford the most circumstantial, reliable and exhaustive data for the history of the Church while in that state. They will be found in the Appendix to Vol. III of this history. After hearing the testimony of these witnesses and the pleading of counsel the court ordered that Joseph Smith be released from the arrest and imprisonment of which he complained for want of substance in the warrant by which he was held, as well as upon the merits of the case. A copy of the proceedings before the municipal court at Nauvoo and all the papers connected with the case were immediately sent to Governor Ford, as also were affidavits from leading counsel and gentlemen from outside places. I may anticipate a little by saying that about a year later a jury in Lee county, Illinois, awarded $40.00 damages and costs against Wilson, a sheriff in the state of Illinois, and Reynolds, the Missouri agent, for false imprisonment and abuse of the Prophet, a verdict, which while it confirms the unlawful course of those officers, and the fact that their prisoner was abused, insults justice by awarding such an amount for damages. At the time of the action by the municipal court of Nauvoo, ordering the Prophet's release from arrest, it was a question in Illinois whether said court had the authority to hear and determine writs of _habeas corpus_ arising from arrests made by virtue of warrants issued by the courts of the state or of the governor, as in the foregoing case; or whether the clause in the city charter granting the right of issuing writs of_ habeas corpus_ was not confined to cases arising strictly from arrests made on account of the violation of some city ordinance. The clause in the charter, giving to the municipal court the power to issue writs of _habeas corpus_ was as follows: {XXVI} The municipal court shall have power to grant writs of _habeas corpus_ in all cases arising under the ordinances of the city council. And in addition there was the general welfare provision, which provided that the City council shall have power and authority to make, ordain, establish and execute such ordinances not repugnant to the constitution of the United States or of this state, as they may deem necessary for the peace, benefit and safety of the inhabitants of said city. It was maintained on the part of those who believed that the municipal court had the right to issue writs of _habeas corpus_ against process issued from the state courts that all the power there was in Illinois she gave to Nauvoo, and that the municipal court had all the power within the limits of the city that the state courts had, and that power was given by the same authority--the legislature. A number of lawyers of more or less prominence in the state professed to hold these views; but little reliance can be put in the support they bring to the case, since all of them were seeking political preferment, immediately or remotely, and would and did in their interpretation of the powers granted by the charter, favor that side of the controversy most likely to please the citizens of Nauvoo. Governor Ford, too, at the time, gave a tacit approval of the course taken by the municipal court in issuing the writ of _habeas corpus_, though he afterwards became very pronounced in his opposition to the exercise of such powers. His acquiescence appears in this, that as soon as Joseph was liberated, sheriff Reynolds applied to Governor Ford for a _posse_ to retake him, representing that the Prophet had been unlawfully taken out of his hands by the municipal court of Nauvoo: whereupon the governor refused to grant the petition. Subsequently the governor of Missouri asked Governor Ford to call out the militia to retake Joseph, but this he also refused to do, and gave as a reason that "no process, officer, or authority of the state had been resisted or interfered with;" and recited how the prisoner had been released on _habeas corpus_ by the municipal court of Nauvoo. The governor acted in this instance with perfect knowledge of what had taken place, for the petition and statement of Reynolds were in his possession, as were also complete copies of all the documents which contained the proceedings before the municipal court of Nauvoo; and in addition to these sources of information, the governor had dispatched a trusted secret agent, a Mr. Brayman, to Nauvoo, who investigated the case and reported the result to him. It must be held, however, both as a matter of fact and of law, that the grant in the Nauvoo city charter was intended by the legislature only to give power to the municipal court to issue writs of _habeas corpus_ in cases of arrest for violation of city ordinances; and that giving {XXVII} power to the municipal court to test the warrants or processes issued from the state courts was never contemplated by the legislature, and that the passage of any ordinance by the city council that would bring about or authorize any such unusual proceeding was an unwarranted assumption of power, utterly wrong in principle and consequently subversive of government. But whatever opinion may be entertained on the legal point under consideration, there can be no question but what upon the broad principles of justice the Prophet Joseph ought to have been set free. The state of Missouri had no just claims upon him. He had been arrested and several times examined on these old charges now revived by the personal malice of John C. Bennett, and after being held a prisoner awaiting indictment and trial for five months in Missouri in the winter of 1838-9, so conscious were the officers of the state that they had no case against him, that they themselves connived at his escape. After such proceedings to demand that he be dragged again into Missouri, among his old enemies for a trial on these old and time-worn charges, was an outrage against every principle of justice, and was a coarse prompted solely by malice. _Prospecting the West with a View to Removal of the Saints_. It may be that what is here set down with reference to prospecting the west with a view to the ultimate removal of the Saints, can reach no higher from the data supplied by this volume than conjecture; but taken in connection with the well-known projects of the last year of the Prophet's life--upon which now our history, even in this volume, has entered--and the facts to which attention is called appear quite significant. These facts are: The Prophet's remarkable and well attested prediction of 6th of August, 1843, that the Saints would yet be driven to the Rocky mountains where they would become a great people (p. 85 and note;) the several visits of delegations of Pottawattamie Indian chiefs to the Prophet, the body of their people being then settled on the Missouri river nearly due west some three hundred miles from Nauvoo; the appointment of Elder Jonathan Dunham, a man of character and judgment, to visit this tribe of Indians, under the Pottawattamie guide Neotanah; and the incorporation of the journal of Elder Dunham within the narrative of the Prophet's autobiographical journal. The concluding paragraph of Dunham's journal expresses disappointment with his explorations, [D] the object of which since his journey covered something like six hundred miles, and was attended by Indian guides both {XXVIII} coming and returning, was not "bee hunting;" but most probably prospecting a possible trail and locating resting places for the Saints when engaged in a great westward movement. [Footnote D: "I have seen much delightful country, but the prospect for bee hunting is no as good as I could wish."] _Development of the Prophet's Character_. During the trying events of the fifteen months of which this volume is a history, the nature of the Prophet underwent a remarkable development. There never was, of course, any doubt as to the physical courage of the Prophet. From boyhood he had been noted for his fearlessness under trying circumstances, but during the period here considered he was the constant object of assault, both by legal processes, under the leadership of cunning, malicious men, and the physical brutality of officials charged with the execution of the law; and both when facing the maliciously skillful in their proceedings under the color of law, and the threats of physical force from brutal captors, the conduct of the Prophet was most admirable. Also in seclusion, when others were easily excited and manifested symptoms of panic under the circumstances of conflicting rumors of impending dangers, it is refreshing to see how calmly the Prophet keeps his balance and rightly judges the true status of many trying situations. But what is most pleasing to record of this period of enforced seclusion while avoiding his enemies, is the development of that tenderness of soul manifested in his reflections upon the friends who had stood by him from the commencement of his public career: for his father and mother, for his brother Alvin, for Emma, his wife, for his brother Hyrum, the Knights, who were his friends even before the Book of Mormon was translated, and especially for the friends who received him and ministered unto him during his retirement from public ministry. No act of kindness seems to go unmentioned. No risk run for him that is not appreciated. Indeed he gathers much benefit from those trials, since their effect upon his nature seems to be a softening rather than a hardening influence; and the trials of life are always beneficial where they do not harden and brutalize men's souls; and every day under his trials the Prophet seems to have grown more tender-hearted, more universal in his sympathies; his moments of spiritual exaltation are superb. No one can read them and doubt that the inspiration of God was giving this man's spirit understanding. _Doctrinal Development_. The doctrinal development of the Church for the period covered by this volume covers a wide range of subjects; the Prophet's definition of the "Kingdom of God," meaning in its narrowest as in its broadest sense, the "government of God," whether represented by a single individual, {XXIX} an institution or a great and complex organization (p. 256); the keys by which angelic administrations may be known (p. 267); the virtue of Blood Atonement (p. 296); the physical nature of God, the Father, the Son, and the Holy Spirit (p. 323, 325, 426); the earth becoming a Urim and Thummim to those who shall inherit it in its glorified and perfected state; the coming of the Son of Man; the persistence of acquired knowledge; the impossibility of being saved in ignorance (pp. 323-5). But the climax in doctrine as in moral daring is reached in this volume by the Prophet committing to writing the revelation on the eternity of the marriage covenant, and, under special circumstances and divine sanction the rightfulness, of a plurality of wives. As the time at which this revelation was given has been questioned, and also the authorship of it, extended consideration is given to both these matters in the following treatise: _The Time When the Revelation on the Eternity of the Marriage Covenant, Including a Plurality of Wives, Was Given, and its Authorship_. I. _The Date of the Revelation_. The date in the heading of the Revelation on the Eternity of the Marriage Covenant, Including the Plurality of Wives, notes the time at which the revelation was committed to writing, not the time at which the principles set forth in the revelation were first made known to the Prophet. This is evident from the written revelation itself which discloses the fact that Joseph Smith was already in the relationship of plural marriage, as the following passage witnesses: "And let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me." There is indisputable evidence that the revelation making known this marriage law was given to the Prophet as early as 1831. In that year, and thence intermittently up to 1833, the Prophet was engaged in a revision of the English Bible text under the inspiration of God, Sidney Rigdon in the main acting as his scribe. As he began his revision with the Old Testament, he would be dealing with the age of the Patriarchs in 1831. He was doubtless struck with the favor in which the Lord held the several Bible Patriarchs of that period, notwithstanding they had a plurality of wives. What more natural than that he should inquire of the Lord at that time, when his mind must have been impressed with the fact--Why, O Lord, didst Thou justify Thy servants, Abraham, Isaac {XXX} and Jacob; as also Moses, David, and Solomon, in the matter of their having many wives and concubines (see opening paragraph of the Revelation)? In answer to that inquiry came the revelation, though not then committed to writing. Corroborative evidences of the fact of the revelation having been given thus early in the Prophet's career are to be found in the early charges against the Church about its belief in "polygamy." For example: When the Book of Doctrine and Covenants was presented to the several quorums of the priesthood of the Church for acceptance in the general assembly of that body, the 17th of August, 1835, an article on "Marriage" was presented by W. W. Phelps, which for many years was published in the Doctrine and Covenants. It was not a revelation, nor was it presented as such to the general assembly of the priesthood. It was an article, however, that represented the views of the assembly on the subject of marriage at that time, unenlightened as they were by the revelation already given to the Prophet on the subject. What the Prophet Joseph's connection was with this article cannot be learned. Whether he approved it or not is uncertain, since he was absent from Kirtland at the time of the general assembly of the priesthood which accepted it, on a visit to the Saints in Michigan (see HISTORY OF THE CHURCH, Vol. I, pp. 243-53). In this article on marriage the following sentence occurs: "Inasmuch as this Church of Christ has been reproached with the crime of fornication and polygamy, we declare that we believe that one man should have one wife, and one woman but one husband, except in case of death, when either is at liberty to marry again." From this it is evident that as early at least as 1835 a charge of polygamy was made against the Church. Why was that the case unless the subject of "polygamy" had been mooted within the Church? Is it not evident that some one to whom the Prophet had confided the knowledge of the revelation he had received concerning the rightfulness of plural marriage--under certain circumstances--had unwisely made some statement concerning the matter? Again, in May, 1836, in Missouri, in a series of questions asked and answered through the _Elder's Journal_, the following occurs: "Do the Mormons believe in having more wives than one?" To which the answer is given: "No, not at the same time." This again represents the belief of the Saints at that time, unenlightened as they then were by the revelation received by their Prophet. But again, why this question unless there had been some agitation of the subject? Had some one before the time had come for making known this doctrine to the Church, again unwisely referred to the knowledge {XXXI} which had been revealed to the Prophet some seven years earlier? All these incidents blend together and make it clearly evident that the revelation on marriage was given long before the 12th of July, 1843. Doubtless as early as 1831. In addition to these indirect evidences is the direct testimony of the late Elder Orson Pratt, of the council of the Twelve Apostles. In 1878, in company with President Joseph F. Smith, Elder Pratt visited several states east of the Mississippi in the capacity of a missionary; and at Plano, Illinois, at a meeting of the so-called Reorganized Church of the Latter-day Saints, he was invited by the presiding officer, a Mr. Dille, and the meeting, to occupy the time, which he did. In his remarks, according to his own and his companion's report of the meeting-- "Elder Pratt gave a plain, simple narration of his early experience in the Church, relating many interesting incidents connected with its rise; explained the circumstances under which several revelations were received by Joseph, the Prophet, and the manner in which he received them, he being present on several occasions of the kind. Declared [that] at such times Joseph used the Seerstone when inquiring of the Lord, and receiving revelation, but that he was so thoroughly endowed with the inspiration of the Almighty and the spirit of revelation that he often received them without any instrument, or other means than the operation of the spirit upon his mind. Referred to the testimony which he received of the truth of the great latter-day work while yet a boy. Testified that these things were not matters of belief only with him, but of actual knowledge. He explained the circumstances connected with the coming forth of the revelation on plural marriage. Refuted the statement and belief of those present that Brigham Young was the author of that revelation; showed that Joseph Smith the Prophet had not only commenced the practice himself, and taught it to others, before President Young and the Twelve had returned from their mission in Europe, in 1841, but that Joseph actually received revelations upon that principle as early as 1831. Said: 'Lyman Johnson, who was very familiar with Joseph at this early date, Joseph living at his father's house, and who was also very intimate with me, we having traveled on several missions together, told me himself that Joseph had made known to him as early as 1831, that plural marriage was a correct principle. Joseph declared to Lyman that God had revealed it to him, but that the time had not come to teach or practice it in the Church, but that the time would come.' To this statement Elder Pratt bore his testimony. He cited several instances of Joseph having had wives sealed to him, one at least as early as April 5th, 1841, which was some time prior to the return of the Twelve from England. Referred to his own trial in regard to this matter in Nauvoo, and said it was because he {XXXII} got his information from a wicked source, from those disaffected, but as soon as he learned the truth, he was satisfied. (Signed) "Orson Pratt, (Signed) "Joseph F. Smith" (The above is taken from a signed report of Elders Orson Pratt and Joseph F. Smith of the Council of the Twelve on the occasion of their visit to the East in 1878, and is to be found in the _Millennial Star_, Vol. 40, Nos. 49 and 50.) Relative to committing the revelation to writing on the 12th of July, 1843, that can best be told by the man who wrote the revelation as the Prophet Joseph dictated it to him, William Clayton; and the man who copied it the day following, Joseph Kingsbury; and from which copy the revelation was afterwards printed as it now stands in the current edition of the Doctrine and Covenants. In a sworn statement before John T. Caine, a notary public in Salt Lake City, on February 16th, 1874, William Clayton said: "On the 7th of October, 1842, in the presence of Bishop Newel K. Whitney and his wife, Elizabeth Ann, President Joseph Smith appointed me Temple Recorder, and also his private clerk, placing all records, books papers, etc., in my care, and requiring me to take charge of and preserve them, his closing words being, 'when I have any revelations to write, you are the one to write them.' * * * On the morning of the 12th of July, 1843; Joseph and Hyrum Smith came into the office in the upper story of the brick store, on the bank of the Mississippi river. They were talking on the subject of plural marriage. Hyrum said to Joseph, 'If you will write the revelation on celestial marriage, I will take it and read it to Emma, and I believe I can convince her of its truth, and you will hereafter have peace.' Joseph smiled and remarked, 'You do not know Emma as well as I do.' Hyrum repeated his opinion, and further remarked, 'The doctrine is so plain, I can convince any reasonable man or woman of its truth, purity and heavenly origin,' or words to that effect. Joseph then said, 'Well, I will write the revelation and we will see.' He then requested me to get paper and prepare to write. Hyrum very urgently requested Joseph to write the revelation by means of the Urim and Thummim, but Joseph in reply, said he did not need to, for he knew the revelation perfectly from beginning to end. "Joseph and Hyrum then sat down and Joseph commenced to dictate the revelation on celestial marriage, and I wrote it, sentence by sentence, as he dictated. After the whole was written, Joseph asked me to read it through, slowly and carefully, which I did, and he pronounced it correct. He then remarked that there was much more that he could {XXXIII} write on the same subject, but what was written was sufficient for the present. "Hyrum then took the revelation to read to Emma. Joseph remained with me in the office until Hyrum returned. When he came back, Joseph asked him how he had succeeded. Hyrum replied that he had never received a more severe talking to in his life, that Emma was very bitter and full of resentment and anger. "Joseph quietly remarked, 'I told you, you did not know Emma as well as I did.' Joseph then put the revelation in his pocket, and they both left the office. "The revelation was read to several of the authorities during the day. Towards evening Bishop Newel K. Whitney asked Joseph if he had any objections to his taking a copy of the revelation; Joseph replied that he had not, and handed it to him. It was carefully copied the following day by Joseph C. Kingsbury. Two or three days after the revelation was written Joseph related to me and several others that Emma had so teased, and urgently entreated him for the privilege of destroying it, that he became so weary of her teasing, and to get rid of her annoyance, he told her she might destroy it and she had done so, but he had consented to her wish in this matter to pacify her, realizing that he knew the revelation perfectly, and could rewrite it at any time if necessary. "The copy made by Joseph C. Kingsbury is a true and correct copy of the original in every respect. The copy was carefully preserved by Bishop Whitney, and but few knew of its existence until the temporary location of the Camps of Israel at Winter Quarters, on the Missouri River, in 1846. * * * * * (Signed) "WM. CLAYTON. "Salt Lake City, Feb. 16th, 1874." On May 22, 1886, Joseph C. Kingsbury made the following statement before Charles W. Stayner, a notary public, in Salt Lake City: "In reference to the affidavit of Elder William Clayton, on the subject of the celestial order of patriarchal marriage, published in the _Deseret Evening News_ of May 20th, 1886, and particularly as to the statement made therein concerning myself, as having copied the original revelation written by Brother Clayton at the dictation of the Prophet Joseph, I will say that Bishop Newel K. Whitney, handed me the revelation above referred to either on the day it was written or the day following, and stating what it was, asked me to take a copy of it. I did so, and then read my copy of it to Bishop Whitney, we compared it with the original which he held in his hand while I read to him. When I had finished reading, Bishop Whitney pronounced the copy correct, and Hyrum Smith coming into the room at the time to fetch the original, Bishop Whitney handed it to him. I will also state that this copy, as {XXXIV} also the original are identically the same as that published in the present edition [1886] of the Book of Doctrine and Covenants. "I will add that I also knew that the Prophet Joseph Smith had married other women besides his first wife, Emma; I was well aware of the fact of his having married Sarah Ann Whitney, the eldest daughter of Bishop Newel K. Whitney and Elizabeth Ann Whitney, his wife. And the Prophet Joseph told me personally that he had married other women, in accordance with the revealed will of God, and spoke concerning the principle as being a command of God for holy purposes. (Signed) "JOSEPH C. KINGSBURY." II. _Authorship of the Revelation_. In addition to the testimony of these affidavits as to the authorship of the revelation, and many more on file in the Church Historian's office, equally positive and unimpeachable, which might be quoted, there is another sort of evidence as to the authorship, not before used, so far as I know, to which I desire to appeal, and which is even more certain and convincing on this subject than the testimony of any affidavit by whomsoever given. I refer to the internal evidence that Joseph Smith, under the inspiration of God, of course, is the author of it. The revelation carries with it so many characteristics of his style found in other revelations given through him, that to doubt his authorship of it is impossible. Let us consider these characteristics. _1. The Revelation Was Given in Answer to the Prophet's Inquiry--A Characteristic of Nearly All His Revelations_. The revelation was given in answer to the Prophet's inquiries upon one branch of the subject of which it treats, _viz_., the justification of some of the Bible Patriarchs and Prophets in having a plurality of wives. It is so generally the case that the revelations the Prophet received came in response to inquiries either by himself or by those who sought to learn their duty or to know some truth, that such inquiries may be considered as a condition precedent to his receiving revelations; at any rate it is plainly a characteristic of the whole volume of revelations which Joseph Smith gave to the world. The Prophet's first revelation, the one respecting the errancy of the religious world, accompanied as it was by a full view of God the Father, and God the Son, was received in answer to a most earnest inquiry to know what course he should pursue in the midst of the religious confusion then existing--which church should he join. (History of the Church, Vol. I, chapt. 1.) The first of that series of meetings with the angel Moroni, which {XXXV} finally resulted in the coming forth of the Book of Mormon, was brought about through the Prophet asking for a spiritual manifestation from the Lord, that he might know of his "state and standing before Him." (History of the Church, Vol. I, chapt. 2). The series of revelations given during the time the Book of Mormon was in course of translation were chiefly given in response to inquiries on the part of the persons who came to the Prophet seeking to know the will of the Lord with reference to the relationship they should assume towards the work then coming forth. See Doc. and Cov., Sec. 10; History of the Church, Vol. I, p. 23, also pp. 28-33, 36, 45, 48, 49, 51, 53. These revelations are found in the Doc. and Cov., Sec. 3, 4, 5, 6, 7, 8, 10, 11, 12, 14, 15, 16, 17. The revelation authorizing the organization of the Church and outlining that organization and some of the fundamental doctrines of the Church (Doc. and Cov., Sec. 20), was given in answer to most earnest inquiry as to how the Prophet and his associates should proceed with the work of organization. "We had for some time made this matter a subject of humble prayer," writes the Prophet, "and at length we got together in the chamber of Mr. Whitmer's house, in order more particularly to seek of the Lord what we now so earnestly desired; and here to our unspeakable satisfaction, did we realize the truth of the Savior's promise, 'ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you'--for we had not long been engaged in solemn and fervent prayer, when the word of the Lord came to us in the chamber." (History of the Church, chapt. 7.) Then follows the revelation on Church organization and doctrine. I may say that all the great revelations of the Church, as well as those which might be regarded as merely personal, were received in response to earnest inquiries of the Lord. Thus the revelation which in 1831 was regarded as making known the moral law of the Gospel was received after earnest inquiry. (History of the Church, Vol. I, p. 148; Doc. and Cov., Sec. 42, par. 3.) So also the great revelation on priesthood. (History of the Church, Vol. I, p. 287; Doc. and Cov., Sec. 84.) The great revelation on the order of the priesthood and the relations of the quorums to each other was given in response to a formal and very earnest petition on the part of the quorum of the Twelve Apostles. (History of the Church, Vol. II, pp. 219, 220; Doc. and Cov., Sec. 107.) So also as to the revelation on tithing and the disposition of it. (Doc. and Cov., Sec. 119, 120; History of the Church, Vol. III, p. 44.) So the great revelation setting in order the affairs of the Church at Nauvoo, given January 19, 1841. "Your prayers are acceptable before me," said the Lord to the Prophet, "and in answer to them I say unto you," then continues that great revelation. (Doc. and Cov., Sec. 124: 2.) In {XXXVI} fact, to particularize no further, it may be said that by far the greater number of the revelations received by the Prophet were in response to his petitions and inquiries of the Lord; and therefore the fact that this revelation on marriage was given in response to inquiries by the Prophet, to know why the Lord justified the worthy patriarchs named, and some of the prophets, in their plural marriage relations, is characteristic of practically all the revelations received by him. _2. It Possesses the Characteristic of Frankness in Reproving the Prophet_. Another characteristic of the Prophet Joseph's revelations is the frankness with which the Prophet himself is reproved for his follies and transgressions of the counsels of the Lord. He is never shielded; never justified when he steps aside from the path direct; reproof, chastisement and warnings are administered to him. God in these revelations deals with him indeed as with a son whom he loves, if it be true--and we have warrant of holy writ that it is--that God chasteneth whom he loveth, and scourgeth every son whom he receiveth. (Heb. 12: 6-8.) The following quotations from the revelations will illustrate what I mean. The Lord thus reproved the Prophet in 1829: "And behold, how oft you have transgressed the commandments and the laws of God, and have gone on in the persuasions of men. * * * * You should not have feared man more than God. * * * * Thou wast chosen to do the work of the Lord, but because of transgression, if thou art not aware, thou wilt fall. * * * Repent. * * * Except thou do this, thou shalt be delivered up and become as other men, and have no more gift. * * * Thou hast suffered the counsel of thy director to be trampled upon from the beginning." (Doc. and Cov., Sec. 3.) Again in 1829 this: "I command you my servant Joseph to repent and walk more uprightly before me, and yield to the persuasions of men no more." (Doc. and Cov., Sec. 5.) This was said of the Prophet in a revelation given in 1830: "After it was truly manifested unto this first elder (Joseph Smith) that he had received a remission of his sins, he was entangled again in the vanities of the world. But after repenting and humbling himself sincerely, through faith, God ministered unto him by an holy angel," etc. that is, took him again into divine favor. (See Doc. and Cov., Sec. 20.) Again in 1830: "Thou art not excusable in thy transgressions; nevertheless, go thy way and sin no more." (Doc. and Cov., Sec. 24.) In 1831 this was said of the Prophet: "There are those who have sought occasion against him without cause; nevertheless he has sinned, but verily I say unto you, I the Lord, forgive sins unto those who confess their sins before me and ask forgiveness, who have not sinned unto death." (Doc. and Cov., Sec. 64.) {XXXVII} In 1833, this: "Verily, I say unto you, my son, thy sins are forgiven thee, according to thy petition, for thy prayers, and the prayers of thy brethren, have come up into my ears." (Doc. and Cov., Sec. 90.) In the same year this: "Verily, I say unto Joseph Smith, Jr., you have not kept the commandments, and must needs stand rebuked before the Lord." (Doc. and Cov., Sec. 93.) In 1841 this was said to the Prophet: "Verily thus saith the Lord unto you my servant Joseph Smith, I am well pleased with your offering and acknowledgments, which you have made, for unto this end have I raised you up, that I might show forth my wisdom through the weak things of the earth." (Doc. and Cov., Sec. 124.) It is but in harmony then with the whole course of God with this man that in this revelation on marriage his sins should be referred too. It is particularly Joseph Smith-like that it should be done, and it is done: "Let my handmaid forgive my servant Joseph his trespasses; and then shall she be forgiven her trespasses wherein she has trespassed against me. * * * * * * Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice which I require at his hands, for his transgressions, saith the Lord your God." (Doc. and Cov., Sec. 132: 56-60.) Thus it will appear that all the frankness with which the Prophet was reproved in other revelations is manifested in this revelation on marriage; and hence, to the extent of that characteristic, identifies this revelation on the marriage covenant with the other revelations received by the Prophet. _3. The Evidence of the Largeness of Range in the Revelation on Marriage_. The next characteristic to be noted is the largeness of range in this revelation so characteristic of all the Prophet's revelations. His main inquiry was why God justified the ancient patriarchs in having many wives. The answer went far beyond the inquiry, and there was given to the Prophet a new marriage law, so far transcending the conceptions of men concerning marriage, as the thoughts of God transcend the thoughts of men on all subjects. The marriage covenant must be an eternal one, not marriage "until death does you part." The marriage relation will exist in heaven. Pro-creation within the marriage covenant of man is to be an eternal, creative power. It shall people the increasing heavens as it has the multiplying worlds with offspring of the Sons of God. It is to be of the things that shall not pass away, but a means of perpetuating the lives and all their purifying, and uplifting relationships. And the power to establish these relationships is in the Priesthood of God, the keys of which were restored through Joseph Smith. {XXXVIII}_4. The Evidence of Identical Phraseology in This and Other Revelations_. The recurrence and peculiar use of certain phrases to be found in both this revelation on Marriage and the other revelations given out by Joseph Smith, establish clearly the authorship to be the same. Such, for example, as the peculiar use of "_mine_" instead of "my." In the revelation on marriage we have this: "Behold! _mine_ house is a house of order" (v. 8); "If a man be called of my Father, * * * by _mine_ own voice," etc., (v. 59). "Through the medium of _mine_ anointed, whom I have appointed," etc., (v. 7); and are sealed * * * according to _mine_ appointment (v. 26); and let _mine_ handmaid Emma Smith, (v. 54); "verily I say, let _mine_ handmaid forgive my servant Joseph," etc., (v. 56). Let these expressions be compared with the following phrases from various revelations: "Behold this is _mine_ authority and the authority of my servants" (Doc. and Cov. sec. 1: 6); "They have strayed from _mine_ ordinances" (v. 15); "that _mine_ everlasting covenant be established," etc., (v. 22); "shall all be fulfilled, whether by _mine_ own voice or the voice of my servants" (v. 38); "it is meet unto you to know even as _mine_ apostles" (sec. 19:8); "ye are called to bring to pass the gathering of _mine_ elect for _mine_ elect hear my voice" (sec. 29: 7); "it hath gone forth * * * that _mine_ apostles, the Twelve," etc. (v. 12); "it is the workmanship of _mine_ hand" (v. 25); "Michael, _mine_ archangel, shall sound his trump" (v. 26); "through faith on the name of _mine_ Only Begotten Son" (v. 42); "from the foundation of the world through _mine_ Only Begotten" (v. 46); "according to _mine_ own pleasure" (v. 48). And so on throughout the revelations this phrase occurs. It is used eight times in the revelation on marriage and runs through nearly all the revelations sometimes fewer, sometimes more than this. In section 101 it occurs eleven times, in section 103 six times. But it is always used sufficiently to make it a characteristic of the revelations received by Joseph Smith. (2) The phrase "as touching," is used several times in this revelation on marriage; "as touching the principle and doctrine," etc., (v. 1); "will answer thee as touching this matter" (v. 2); "and as touching Abraham and his seed" (v. 30); "as touching the law of the priesthood," etc., (v. 5). The same expression is found in Sec. 42--"As ye * * * are agreed as touching this one thing" (v. 3). Also in the Book of Mormon: "He spake as touching all things concerning my people." (3) Such phrases as "I am the Lord thy God, and will answer thee," etc., are frequent in this revelation. The above is in verse 2; then again, "I am the Lord thy God, and will give unto thee the law," etc., (v. 28); "I am the Lord thy God, and I gave unto thee an appointment" (v. 40); the same in verse 57; indeed it comes in almost as a refrain {XXXIX} of poetic emphasis at about equal distances throughout the revelation, giving them in places almost rhythmic effect. This will be found characteristic of several other revelations, notably section 1: The Lord speaking of His servants says: "I, the Lord, have commanded them" (v. 5); "Wherefore I, the Lord, knowing the calamity which should come," etc., (v. 17); "for, I, the Lord, cannot look upon sin," etc., (v. 31.) So also in slightly different form the peculiarity will be found in section 12: "Behold, I am God and give heed," etc., (v. 2); "behold, I speak unto you," etc., (v. 7); "behold, I am the light and life of the world," etc., (v. 9). Also in section 29: "Thus did I the Lord God appoint unto man" (v. 43); "wherefore I, the Lord God, will send forth flies" (v. 18); "wherefore I, the Lord God, caused that he should be cast out," (v. 41); "and thus did I, the Lord God, appoint unto man the days," etc., (v. 43). Again in section 50: "Behold, I, the Lord, have looked upon you" (v. 4); "wherefore I, the Lord, ask you this question" (v. 13). Also section 52; "Behold, thus saith the Lord unto the Elders," etc., (v. 1); "I, the Lord, will make known unto you" (v. 2); "behold I, the Lord, will hasten the city," etc., (v. 43.) The peculiar use of "none other," in place of "no other," and of "none" instead of "no one," is an expression both in the revelation on marriage and a number of other revelations about which there is no question of the authorship being Joseph Smith's. In the revelation on marriage we have this: "Abraham * * * abode in my law, as Isaac also, and Jacob did _none other_ things than that which they were commanded; and because they did _none other_ things than that which they were commanded, they have entered into their exaltation" (v. 37). In section 43 we have the same phrase: "There is _none other_ appointed unto you," etc., (v. 3); "I say unto you that _none else_ shall be appointed unto this gift" (v. 4); also in Section 61, the following: "It shall be said in days to come that _none_ is able to go up to the land" (v. 16); also Section 82, "and _none_ doeth good, for all have gone out of the way (v. 6); and they * * * shall find _none_ inheritance in that day," etc., (Sec. 85:9). The use of the plural "_Gods_" in the revelation on marriage and in other revelations, tends to prove common authorship. In the revelation on marriage we have the following: "And henceforth are not _Gods_, but are angels of God forever and ever" (v. 17); "it cannot be received there because the angels and the _Gods_ are appointed there, by whom they cannot pass" etc. (v. 18); "then shall they be _Gods_ because they have no end; then shall they be _Gods_ because they have all power" (v. 20); and sit upon thrones, and are not angels, but are _Gods_ (v. 36); in the revelation called the Vision, Doc. and Cov. Sec. 76, which revelation was given in February, 1832, and first published in {XL} the _Evening and Morning Star_ of July, 1833, (vol. 1, number 2, p. 28) occurs the following: "And are priests of the most high, * * * wherefore, as it is written, they are _Gods_ even the Sons of God" (v. 58) also in Sec. 121; "Nothing shall be withheld, whether there be one God or many _Gods_, they shall be manifest (v. 28); according to that which was ordained in the midst of the Council of the Eternal God of all other _Gods_, before this world was" (v. 32). The phrase, "My house is a house of order," is used in the revelation on marriage (v. 18), also in Doc. and Cov., section 88, the phrase occurs, "a house of glory, a house of order, a house of God" (v. 119); "this shall be the order of the house of the presidency" (v. 128). In closing the revelation on marriage the paragraph reads as follows: "And now, as pertaining to this law, verily, verily I say unto you, I will reveal more unto you hereafter; therefore let this suffice for the present. Behold, I am Alpha and Omega. Amen." This is somewhat characteristic of the closing of a number of revelations in the Doctrine and Covenants. The revelation in section 60 closes with--"Behold, this is sufficient for you * * * the residue hereafter. Even so. Amen." Section 84 closes, "I am Alpha and Omega, the beginning and the end. Amen" (v. 120). Section 94 closes: "And now I give you no more at this time" (v. 17). Section 95 closes "Let the higher part of the inner court be dedicated unto me for the school of mine apostles, saith Son Ahman; or in other words, Alphus, or in other words, Omegus, even Jesus Christ your Lord. Amen" (v. 17). In other revelations the expression Alpha and Omega comes in the body of the revelation as for instance in section 45, "Verily I say unto you that I am Alpha and Omega, the beginning and the end, the light and life of the world" (v. 7). The same phraseology is used in the body of section 63, v. 60. In section 19 it opens the revelation, "I am Alpha and Omega, Christ the Lord, yea even I am He, the beginning and the end, the Redeemer of the world" (v. 1). "Behold, and hearken unto the voice of Him who has all power, who is from everlasting to everlasting, even Alpha and Omega, the beginning and the end" (section 61, v. 1). Other revelations close in the same impressive manner and with the somewhat equivalent expressions in English, instead of the use of the Greek terms, Alpha and Omega. Thus section 18 closes: "Behold, I, Jesus Christ, your Lord and your God and your Redeemer by the power of my spirit have spoken it" (v. 47). Section 1 ends, "For behold and lo, the Lord is God and the Spirit beareth record, and the record is true, and the truth abideth forever and ever. Amen" (v. 39). The same occurs in section 75 and 14; but whether the phrase occurs in the opening of the revelation or the middle of it, or in the closing paragraph, it occurs with sufficient frequency to be noted as a peculiarity {XLI} of the Prophet's phraseology, and aids in the identification of his inspired style. The term "forgiveness of sin" occurs in the revelation on marriage as follows: "Behold, I have seen your sacrifices [Joseph's], and will forgive all your sins." This is both a principle and phraseology frequent in the revelations, as an example, section 64: "There are those who have sought occasion against him (Joseph) without cause; nevertheless he has sinned, but verily I say unto you, I, the Lord, forgive sins unto those who confess their sins before me" (v. 7). Let the spirit of this be compared with the following from the revelation on marriage: "Let no one, therefore, set on my servant Joseph, for I will justify him, for he shall do the sacrifices which I require at his hands for his transgressions, saith the Lord your God" (v. 60). "Again, verily I say, let mine handmaid forgive my servant Joseph his trespasses, and then shall she be forgiven her trespasses wherein she has trespassed against me" (v. 56). In the revelation on marriage occurs the following phraseology: "Verily, verily, I say unto you, that whatsoever you seal on earth, shall be sealed in heaven; and whatsoever you bind on earth, in my name, and by my word, saith the Lord, it shall be eternally bound in the heavens" (v. 46). The same phraseology is used in section 124 in speaking of Hyrum Smith, who was appointed to hold the keys of the patriarchal blessings upon the heads of God's people; namely, "Whosoever he blesses shall be blessed, and whosoever he curses shall be cursed; and whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven" (v. 93). In section 128 the same phraseology is used in describing the power of the priesthood (v. 8). And again in v. 10, quoting it from the New Testament (Matt. 16: 18, 19). In verse 26 on the revelation on marriage, this phraseology is found: "They shall be destroyed in the flesh and shall be delivered unto the buffetings of Satan, unto the day of redemption, saith the Lord God." The same phraseology occurs in section 82. "The soul that sins * * * shall be delivered over to the buffeting of Satan until the day of redemption" (v. 21). The same phraseology occurs in section 78, v. 12; section 104, v. 9, 10. In the revelation on marriage this passage occurs: "I give unto my servant Joseph, that he shall be made ruler over many things, for he hath been faithful over a few things." In Section 117 practically the some phraseology occurs with reference to William Marks, "Let my servant, William Marks, be faithful over a few things, and he shall be a ruler over many." Again it is said: "and if they commit no murder, wherein they shed innocent blood--yet they shall come forth in the first resurrection and {XLII} enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan unto the day of redemption, saith the Lord God" (v. 26). "The blasphemy against the Holy Ghost, which shall not be forgiven in the world, nor out of the world is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death after ye have received my new and everlasting covenant" (v. 27). That is to say, the doctrine is here set forth that the murderer hath not eternal life abiding in him (1 John 3:15). There is no forgiveness for him in this world or in the world to come. The same idea is to be found in other revelations of Joseph Smith. Notably in section 42: "Behold, I speak unto the Church. Thou shalt not kill; and he that kills shall not have forgiveness in this world nor in the world to come" (v. 18); "if any persons among you shall kill, they shall be delivered up and dealt with according to the law of the land; for remember, that he hath no forgiveness" (v. 79); then again and in connection with breaking covenant, note the following expression: "And this is all according to the oath and covenant of the priesthood. * * * But whoso breaketh this covenant, after he hath received it, and altogether turned therefrom, shall not have forgiveness in this world or in the world to come (v. 39-40). The expression "new and everlasting covenant" (v. 4) occurs several times in the revelation on marriage: "as pertaining to the new and everlasting covenant it was instituted," etc. (v. 6); "if a man marry a wife * * * * * by the new and everlasting covenant, and it is sealed," etc. (v. 19). The phrase occurs a number of other times in the revelation, viz., in verses 26, 27, 41 and 42. It occurs also in many other revelations by Joseph Smith: In section 1--"That mine everlasting covenant might be established" (v. 22); "this is a new and everlasting covenant" (Sec. 22: 1); "I have sent mine everlasting covenant into the world" (Sec. 45: 9); same in Sec. 49, 9; 66, 2; 76, 101; 78: 11, and in at least a score of other sections. _5. The Evidence of Recurrence of Principles in the Revelation on Marriage That are Found in Other Revelations Through Joseph Smith_. Principles that appear in previous revelations reappear in this revelation on marriage: for example, it is said in Sec. 130: "There is a law irrevocably decreed in heaven, before the foundations of this world, upon which all blessings are predicated; and when we obtain any blessing from God it is by obedience to that law upon which it is predicated." In Sec. 88, occurs the following: "All kingdoms have a law given: and there are many kingdoms; and unto every kingdom is given a law; and unto every law there are certain bounds also and conditions. All beings who abide not in those conditions are not justified," verse {XLIII} 36 to 38. In the revelation on marriage this doctrine is set forth in the following passage: "No one can reject this covenant and be permitted to enter into my glory; for all who will have a blessing at my hands shall abide the law which was appointed for that blessing, and the conditions thereof, as were instituted from before the foundation of the world. * * * * * * * * * And will I appoint unto you, saith the Lord, except it be by law, even as I and my Father ordained unto you, before the world was! * * * * * * * * * * * I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me, and my Father, before the world was," verses 4, 5, 11, 28. The identity of the principle is complete, and tends to establish identity of authorship. _6. The Evidence of the Particularization of Ideas_. In the revelation on marriage there is a singularity of expression, which, for want of a better term, I will call a particularization of ideas, that is decidedly peculiar to the Prophet, for example: "And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations, that are not made, and entered into, and sealed, by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment through the medium of mine anointed, whom I have appointed on the earth to hold this power, (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth, at a time, on whom this power and the keys of this Priesthood are conferred,) are of no efficacy, virtue or force, in and after the resurrection from the dead; for all contracts that are not made unto this end, have an end when men are dead. * * * * And everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God!" (verses 7, 13). A similar particularization of things is found in verses 15, 18, 19, 26, 30, 59, 61, of the revelation on marriage. With the above quoted passage compare the following: "Whoso receiveth you receiveth me, and the same will feed you, and clothe you and give you money. And he who feeds you, or clothes you or gives you money, shall in no wise loose his reward: And he that doeth not these things is not my disciple; by this you may know my disciples. He that receiveth you not, go away from him alone by yourselves, and {XLIV} cleanse your feet even with water, pure water, whether in heat or in cold, and bear testimony of it unto your Father which is in heaven, and return not again unto that man. And in whatsoever village or city ye enter, do likewise. Nevertheless, search diligently and spare not; and wo unto that house, or that village or city that rejecteth you, or your words, or your testimony concerning me. Wo, I say again, unto that house, or that village or city that rejecteth you, or your words, or your testimony of me." Sec. 84: 89-95. Similar passages of particularization frequently occur in other revelations. The following is a notable example: "All thrones and dominions, principalities and powers, shall be revealed and set forth upon all who have endured valiantly for the Gospel of Jesus Christ; and also if there be bounds set to the heavens or to the seas; or to the dry land, or to the sun, moon, or stars; all the times of their revolutions; all the appointed days, months and years, and all the days of their months and years, and all their glories, laws and set times, shall be revealed in the days of the dispensation of the fullness of times, according to that which was ordained in the midst of the council of the eternal God of all other Gods, before the world was" (Doc. and Cov., Sec. 121: 29-31). _7. The Evidences of Identity in Grandeur of Style_. One other peculiarity in the inspired style of the Prophet is seen in a certain growing grandeur in statement, by means of repetitions--repetitions, too, that make a paragraph fairly scintillate with prismatic hues as well as giving to it a _crescendo_ of emphasis: for example, in speaking of the glory that shall come to those who keep covenant with the Lord, it is written in this revelation on marriage: "And they shall pass by the angels, and the Gods which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads, which glory shall be a fullness and a continuation of the seeds for ever and ever. Then shall they be Gods, because they have no end; Therefore shall they be from everlasting to everlasting, because they continue; Then shall they be above all, because all things are subject unto them. Then shall they be Gods, because they have all power, and the angels are subject unto them" [E] (verses 19-21). [Footnote E: I have taken liberty of placing the lines in poetic form, to which they so readily lend themselves, that they may be the more readily compared with the verses from another revelation which follows from Doc. and Cov., sec 84.] With this compare the following: {XLV} "The power and authority of the Higher or Melchisedek, Priesthood, is to hold the keys of all the spiritual blessings of the Church--to have the privilege of receiving the mysteries of the kingdom of heaven--to have the heavens opened unto them--to commune with the general assembly and church of the first born, and to enjoy the communion and presence of God the Father, and Jesus the Mediator of the new covenant" (Sec. 107: 18, 19). Also this: "And if thou shouldst be cast into the pit, or into the hands of murderers, and the sentence of death passed upon thee; if thou be cast into the deep; if the billowing surge conspire against thee; if fierce winds become thine enemy; if the heavens gather blackness, and all the elements combine to hedge up the way; and above all, if the very jaws of hell shall gape open the mouth wide after thee, know thou, my son, that all these things shall give thee experience, and shall be for thy good. The Son of Man hath descended below them all; art thou greater than he?" And as covering both the two last peculiarities--particularization of things and a growing grandeur in statement by repetition, consider the following passage: "I the Almighty have laid my hands upon the nations, to scourge them for their wickedness: and plagues shall go forth, and they shall not be taken from the earth until I have completed my work which shall be cut short in righteousness, until all shall know me, who remain, even from the least unto the greatest, and shall be filled with the knowledge of the Lord, and shall see eye to eye, and shall lift up their voice, and with the voice together sing this new song, saying-- The Lord hath brought again Zion; The Lord hath redeemed His people, Israel, According to the election of grace, Which was brought to pass by the faith And covenant of their fathers. The Lord hath redeemed His people, And Satan is bound and time is no longer: The Lord hath gathered all things in one: The Lord hath brought down Zion from above. The Lord hath brought up Zion from beneath. The earth hath travailed and brought forth her strength: And truth is established in her bowels: And the heavens have smiled upon her: And she is clothed with the glory of her God: For He stands in the midst of His people: Glory, and honor, and power, and might, Be ascribed to our God; for He is full of mercy, Justice, grace and truth, and peace, For ever and ever. Amen. {XLVI} It should be remarked, in conclusion, that these peculiarities of scope, structure, phraseology, re-appearance of principles, texture of composition and the like, which identify this revelation on marriage as the composition of Joseph Smith (under the inspiration of the Lord, of course) are not forced into the revelation. Its composition gives no evidence of being a conglomerate of Joseph Smith's thought-gems held together by some one else's clay. It is all of one piece, it is not patch work. Unity above all things is characteristic of it. Words, phrases, sentences, ideas all blend together, preserving strict unity of style and that style Joseph Smith's. No one else could have written it. The literary peculiarities of that revelation as readily proclaim it to be Joseph Smith's composition to those familiar with his literary style, as the contour of his face, the form of his features, the color of his hair and eyes, the tint of his complexion, the intonation of his voice, together with his form and bearing would reveal his physical personality to those who familiarly knew him in life. There will be no doubt whatever as to Joseph Smith being the author of it in the minds of those who will give it literary analysis. Whatever has come of it, or whatever may come of it in the future, Joseph Smith is the author of that revelation, and is responsible before God and the world for the introduction of that marriage law into the Church--the law that contemplates marriage as an eternal union, and the rightfulness of a plurality of wives under certain conditions and divine sanctions, when permissible under the laws of the land and the law of the Church. HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. VOL. V. HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. PERIOD 1. HISTORY OF JOSEPH SMITH, THE PROPHET. CHAPTER I. INAUGURATION OF ENDOWMENT CEREMONIES--PERFIDY AND EXPOSURE OF JOHN C. BENNETT--HIS RESIGNATION AS MAYOR OF NAUVOO--EPISTLE OF THE HIGH COUNCIL TO THE SAINTS. _Tuesday, May 3, 1842_.--Passed the day mostly with my family. [Sidenote: Inauguration of Endowment Ceremonies.] _Wednesday, 4_.--I spent the day in the upper part of the store, that is in my private office (so called because in that room I keep my sacred writings, translate ancient records, and receive revelations) and in my general business office, or lodge room (that is where the Masonic fraternity meet occasionally, for want of a better place) in council with General James Adams, of Springfield, Patriarch Hyrum Smith, Bishops Newel K. Whitney and George Miller, and President {2} Brigham Young and Elders Heber C. Kimball and Willard Richards, instructing them in the principles and order of the Priesthood, attending to washings, anointings, endowments and the communication of keys pertaining to the Aaronic Priesthood, and so on to the highest order of the Melchisedek Priesthood, setting forth the order pertaining to the Ancient of Days, and all those plans and principles by which any one is enabled to secure the fullness of those blessings which have been prepared for the Church of the First Born, and come up and abide in the presence of the Eloheim in the eternal worlds. In this council was instituted the ancient order of things for the first time in these last days. And the communications I made to this council were of things spiritual, and to be received only by the spiritual minded: and there was nothing made known to these men but what will be made known to all the Saints of the last days, so soon as they are prepared to receive, and a proper place is prepared to communicate them, even to the weakest of the Saints; therefore let the Saints be diligent in building the Temple, and all houses which they have been, or shall hereafter be, commanded of God to build; and wait their time with patience in all meekness, faith, perseverance unto the end, knowing assuredly that all these things referred to in this council are always governed by the principle of revelation. [A] [Footnote A: This is the Prophet's account of the introduction of the Endowment ceremonies in this dispensation, and is the foundation of the sacred ritual of the temples. There has been some controversies as to the time when these ceremonies were introduced into the Church. A sect styling itself the "Re-organized Church," even goes so far as to claim that these ceremonies were not introduced into the Church by the Prophet Joseph Smith at all, but on the contrary claim that they had their origin with Brigham Young and the Apostles who followed him in the migration from Nauvoo to Great Salt Lake Valley in Utah. The evidence, however, against such claims, is overwhelming. First, the statement of the Prophet in the text above. Second, a previous allusion to the same thing in his remarks at Nauvoo, on the 6th of January, 1842. (See HISTORY OF THE CHURCH, Vol. IV. p. 492.) Third, the same ceremonies are referred to in the Revelation of Jan. 19, 1841, in which washings, anointings, conversations, statutes, judgments, etc., are explicitly referred to. (HISTORY OF THE CHURCH, Vol. IV, p. 277.) In addition to this evidence also, Ebenezer Robinson, associate editor of the _Times and Seasons_ when that periodical was founded by Don Carlos Smith and himself, and who at the death of Don Carlos Smith, 1841, became editor-in-chief of that periodical, and so continues until the 15th of March, 1842--declares that such ceremonies as are alluded to in the text were inaugurated by special action of the Prophet as early as 1843. Mr. Robinson subsequently left the Church, but when in 1890, the aforesaid self-styled "Re-organized Church" persisted in claiming that Joseph Smith the Prophet did not inaugurate these Temple ceremonies, he published an article in the magazine he was then conducting, called _The Return_, in which he bears emphatic testimony to the effect above stated, namely, that all these ceremonies were introduced into the Church by the Prophet Joseph Smith at least as early as 1843. (See _The Return_, Vol. II, No. 4, p. 252)] _Thursday, 5_.--General Adams started for Springfield, {3} and the remainder of the council of yesterday continued their meeting at the same place, and myself and Brother Hyrum received in turn from the others, the same that I had communicated to them the day previous. The city of Hamburg, the commercial emporium of Germany, was destroyed by fire, about this time. _Friday, 6_.--I attended the Legion officers' drill in the morning, and visited Lyman Wight, who was sick. _Saturday, 7.--_ _Legion History_. The Nauvoo Legion was on parade by virtue of an order of the 25th of January, 1842, and was reviewed by Lieutenant-General Joseph Smith, who commanded through the day. One year since, the Legion consisted of six companies; today of twenty-six companies, amounting to about two thousand troops. The consolidated staff of the Legion with their ladies, partook of a sumptuous dinner at the house of the commander-in-chief, between one and three o'clock, p. m. The weather was very fine. In the afternoon the Legion was separated into cohorts, and fought an animated sham battle; the first cohort under the command of General Wilson Law, the second under General Charles C. Rich. At the close of the parade, Lieutenant-General Joseph Smith delivered a most animated and appropriate address, in which he remarked "that his soul was never better satisfied than on this occasion." Such was the curious and interesting excitement which prevailed at the time, in the surrounding country, about the Legion, that Judge Douglas adjourned the circuit court, then in session at Carthage, and came with some of the principal lawyers, to see the splendid military parade of the Legion; upon notice of which being given to General Smith, he immediately invited them to partake of the repast prepared as above. {4}[Sidenote: General John C. Bennett's Perfidy.] In addition to this quotation, I would remark that the day passed very harmoniously, without drunkenness, noise or confusion. There was an immense congregation of spectators, and many distinguished strangers expressed much satisfaction. But one thing I will notice: I was solicited by General Bennett to take command of the first cohort during the sham battle; this I declined. General Bennett next requested me to take my station in the rear of the cavalry, without my staff, during the engagement; but this was counteracted by Captain A. P. Rockwood, commander of my life guards, who kept close to my side, and I chose my own position. And if General Bennett's true feelings toward me are not made manifest to the world in a very short time, then it may be possible that the gentle breathings of that Spirit, which whispered me on parade, that there was mischief concealed in that sham battle, were false; a short time will determine the point. Let John C. Bennett answer at the day of judgment, "Why did you request me to command one of the cohorts, and also to take my position without my staff, during the sham battle, on the 7th of May, 1842, where my life might have been the forfeit, and no man have known who did the deed?" The following diagram shows the position in which the Legion was drawn up: {5} [Diagram: Legion's position during parade.] [Sidenote: Earthquakes in St. Domingo.] A violent shock of an earthquake is reported to have been experienced at the island of St. Domingo, at twenty minutes past seven, p. m. It was also felt at St. Marc, Gonaives, and Cape Haytien, and at various places from Port-au-Prince, to the base of the Rocky Mountains, comprising a distance of 1,500 miles. At Santiago de Cuba the cathedral and several extensive buildings were prostrated. About ten thousand persons were killed at Cape Haytien. {6}_Sunday, 8_.--Attended meeting at the grove, and heard Elder Rigdon preach. After meeting many persons were baptized, some in the font, others in the river. Eighty persons killed and as many wounded, by an accident on the Paris and Versailles railroad, the carriages being consumed by fire, and their passengers roasted alive. _Monday, 9_.--Spent the day with my family. _Tuesday, 10_.--Transacted a variety of business at the store, printing office, &c. [Sidenote: The Work in England.] By letter from Elder Levi Richards, dated at Liverpool, we learn that the work is progressing in the north of England, namely, Carlisle, Brampton, Burnstones, Alstone, and Newcastle-upon-Tyne, where he has been laboring for a few weeks. _Wednesday, 11_.--Called with my clerk at Brother Joseph W. Coolidge's to examine a new cabinet for the Temple Recorder's office; also called at Bishop Knight's; dictated several letters and other items of a business nature. _Thursday, 12_.--Dictated a letter to Elder Rigdon concerning certain difficulties, or surmises which existed and attended the meeting of the Female Relief Society, the house being filled to overflowing. There was a heavy thunderstorm at the close of the meeting. _Friday, 13_.--Received a letter from Sidney Rigdon in reply to mine of yesterday. Spent most of the day in my garden and with my family. Dictated the following letter to Horace R. Hotchkiss, Esq. _The Prophet's Letter to Horace R. Hotchkiss.--Explaining why the Former had taken Advantage of the Bankrupt Law_. Dear Sir--I proceed without delay to give a hasty reply to yours of the 12th ultimo, just received. My engagements will not admit of a lengthy detail of events and circumstances which have transpired to bring about that state of things which now exists in this place, as before {7} you receive this you will probably be apprised of the failure of myself and brethren to execute our designs in paying off our contracts, or in other words, that we have been compelled to pay our debts by the most popular method; that is by petitioning for the privilege of general bankruptcy, a principle so popular at the present moment throughout the Union. A pressure of business has been sufficient excuse for not giving you earlier notice, although it could have been of no real use to you, yet I wish you to understand our intentions to you and your company, and why we have taken the course we have. You are aware, sir, in some measure of the embarrassment under which we have labored through the influence of mobs and designing men, and the disadvantageous circumstances under which we have been compelled to contract debts in order to our existence, both as individuals and as a society, and it is on account of this as well as a pressure on us for debts absolutely unjust in themselves, that we have been compelled to resort to the course we have [taken] to make a general settlement, and this we deferred to the last moment, hoping that something would turn in our favor, so that we might be saved the painful necessity of resorting to such measures, to accomplish which, justice demanded a very different course from those who are justly our debtors, but demanded in vain. We have been compelled to the course we have pursued, and you are aware, sir, that all have to fare alike in such cases. But, sir, you have one, yea, two things to comfort you; our faith, intention and good feeling remain the same to all our creditors, and to none more than yourself; and secondly, there is property sufficient in the inventory to pay every debt, and some to spare, according to the testimony of our solicitors, and the good judgment of others; and if the court will allow us some one for assignee, who will do justice to the cause, we confidently believe that yourself and all others will get their compensation in full, and we have enough left for one loaf more for each of our families. Yes, and I have no doubt you will yet, and in a short time, be enabled to have your pay in full, in the way I have before proposed, or some other equally advantageous, but money is out of sight, it might as well be out of mind, for it cannot be had. Rest assured, dear sir, that no influence or exertion I can yet make shall be wanting to give you satisfaction, and liquidate your claims, but for a little season you are aware that all proceedings are staid; but I will seek the earliest moment to acquaint you with anything new in this matter. I remain, sir, with sentiments of respect, your friend and well-wisher, JOSEPH SMITH. {8}[Sidenote: Interview With Sidney Rigdon.] In the evening I walked with Elder Richards to the post office, and had an interview with Elder Rigdon, concerning certain evil reports put in circulation by Francis M. Higbee, about some of Elder Rigdon's family, and others; much apparent satisfaction was manifested at the conversation, by Elder Rigdon; and Elder Richards returned with me to my house. [Sidenote: Moral Improvement of Nauvoo.] _Saturday, 14_.--I attended city council in the morning, and advocated strongly the necessity of some active measures being taken to suppress houses and acts of infamy in the city; for the protection of the innocent and virtuous, and the good of public morals; showing clearly that there were certain characters in the place, who were disposed to corrupt the morals and chastity of our citizens, and that houses of infamy did exist, upon which a city ordinance concerning brothels and disorderly characters was passed, to prohibit such things. It was published in this day's _Wasp_. I also spoke at length for the repeal of the ordinance of the city licensing merchants, hawkers, taverns, and ordinaries, desiring that this might be a free people, and enjoy equal rights and privileges, and the ordinances were repealed. After council, I worked in my garden, walked out in the city, and borrowed two sovereigns to make a payment. Brother Amos Fielding arrived from Liverpool. It was reported in Nauvoo, that ex-Governor Boggs of Missouri had been shot. [Sidenote: Branch Organization for Philadelphia Authorized.] I granted the petition of J. B. Nicholson, and about seventy other members of the Church in Philadelphia, for the organization of a branch of the Church in the north part of the city, dated April 22nd, and my doings were sanctioned by the Twelve, who at the same time silenced {9} Elder Benjamin Winchester for not following counsel. _Sunday, 15_.--Attended meeting at the stand. News of the attempted assassination of Governor Boggs was confirmed by general report, and was mentioned on the stand. [Sidenote: General Conference in England.] A general conference was held in the new Corn Exchange, Manchester, England, President Parley P. Pratt presiding. There were present at the opening of the conference, High Priests, 14; Elders, 50; Priests, 64; Teachers, 37; Deacons, 8. The representation of the Church was as follows: Manchester Conference represented by Charles Miller, consists of 1,531 members, 36 Elders, 79 Priests, 50 Teachers, 19 Deacons, and includes the branches of Manchester, Duckinfield, Bolton, Stockport, Pendlebury, Whitefield, Heatons, Eccles, Oldham, Rochdale, Leeds, Radcliffe, Bridge and Blakely. Liverpool Conference, represented by John Greenhow, consists of 570 members, 23 Elders, 26 Priests, 21 Teachers, 10 Deacons, and includes the branches of Liverpool, Warrington and Newton, St. Helens, Isle of Man, Wales, and York. Preston Conference, represented by Elder Struthars, consists of 665 members, 16 Elders, 22 Priests, 15 Teachers, 3 Deacons, and includes the branches of Preston, Penworthen, Longton, Southport, Farrington, Hunter's Hill, Kendal, Brigsteer, Holme, Lancaster, and Euxton Birth. Clitheroe Conference represented by Thomas Ward, consists of 325 members, 15 Elders, 23 Priests, 17 Teachers, 6 Deacons, and includes the branches of Clitheroe, Chatburn, Waddington, Downham, Blackburn, Burnley, Accrington, Ribchester, Chaidgley, and Grindleton. London Conference, represented by Lorenzo Snow, consists of 400 members, 14 Elders, 32 Priests, 7 Teachers, 8 Deacons, and includes the branches of London, Woolwich, Bedford, Wybosson, Thorncut, Honeydon, Irchester, and Waddon. Macclesfield Conference, represented by James Galley, consists of 238 members, 8 Elders, 23 Priests, 14 Teachers, 9 Deacons, and includes the branches of Macclesfield, Congleton, Bollington, Middlewich, Northwich and Plumbley. Birmingham Conference, represented by J. Riley, consists of 309 members, 11 Elders, 18 Priests, 12 Teachers, 5 Deacons, and includes {10} the branches of Birmingham, Great's Green, West Broomwich, Oldbury, Allchurch, Dudley, Wolverhampton, and Ashby Wolds. Staffordshire Conference, represented by Alfred Cordon, consists of 507 members, 25 Elders, 54 Priests, 23 Teachers, 14 Deacons, and includes the branches of Hanley, Burslem, Stoke, Newcastle, Baddaley Edge, Bradley Green, Knutton Heath, Lane End, Audlem, Prees, Tunstall, Leek, Longport, Tittensor Heath, Doncaster, Sheffield and Brampton. Garway Conference, represented by John Needham, consists of 197 members, 2 Elders, 12 Priests, 7 Teachers, 2 Deacons, and includes the branches of Garway, Abergavenny, Monmouth, Keven, Orcop, and Euyasharrold. Cheltenham Conference, represented by Theodore Curtis, consists of 540 members, 8 Elders, 22 Priests, 12 Teachers, 4 Deacons, and includes the branches of Newbury Hill, Rock Hill, Earl's Common, Pinvin, Dounton Beaucamp, Edge Hills, Little Dean, Woodside, Ponsett, Killcott, Frogsmarsh, Red Marley, Bran Green, Apperley, Deerhurst, Cheltenham, Norton, and Bristol. Froom's Hill Conference, represented by William Kay, consists of 1,101 members, 24 Elders, 56 Priests, 24 Teachers, 12 Deacons, and includes the branches of Moor End's Cross, Ridgway Cross, Dun's Close, Old Storridge, Broomyard's Downs, Clifton, Widbourn, Brinesteed, Woofren Common, Ashfield, Malvern Hill, Palle House, Callwell, Ledbury, Shaken Hill, Lugwardine, Marden, Bushbank, Leominster, Ball Gate, Coom's Move, Stoke's Lane, Froom's Hill, Stanley Hill, Easthampton, and Worcester Broad Heath. Edinburgh Conference, represented by George D. Watt, consists of 271 members, 13 Elders, 19 Priests, 7 Teachers, 3 Deacons, and includes the branches of Edinburgh, Wemyss, and Sterling. Glasgow Conference represented by John McAuley, consists of 564 members, 22 Elders, 30 Priests, 26 Teachers, 15 Deacons, and includes the branches of Glasgow, Thorny Bank, Shaw, Toll Cross, Airdrie, Renfrew, Paisley, Johnson, Bridge of Weir, Kilbirnie, Bonshill, Greenock, Brechenney, Nelson, Campsie and Ayr. Brampton Conference, represented by Richard Benson, consists of 171 members, 6 Elders, 11 Priests, 7 Teachers, 2 Deacons, and includes the branches of Carlisle, Brampton, Alston, and Newcastle-upon-Tyne. Irish Conference, represented by David Wilkie, consists of 71 members, 1 Elder, 1 Priest, 2 Teachers, 1 Deacon, and includes the branches of Hillsborough, and Crawfoot's Burn. Bradford and York, represented by Henry Cuerden, consists of 54 members, 1 Elder, 4 Priests, 2 Teachers, 1 Deacon. Total connected with the Church at the present time, in England, {11} Ireland, and Scotland, members, 7,514; Elders, 220, Priests, 421; Teachers, 110. _Monday, 16_.--I was transacting business at the store until 10 o'clock a. m. Then at home. In the afternoon at the printing office, in council with Brothers Young, Kimball and Richards and others. I published in this day's _Times and Seasons_ the following _fac-simile_ from the Book of Abraham. [B] [Footnote B: The _fac-simile_ referred to will be found on page 523 of Vol. IV of this History, where it is published in connection with an explanation of the various figures on the plate and preceding the Prophet's translation of the Book of Abraham, taken from the _Times and Seasons_.] [Sidenote: Attitude of the Press.] Several of the most widely circulated papers are beginning to exhibit "Mormonism" in its true light. The first out of a _fac-simile_ from the Book of Abraham, has been republished both in the New York _Herald_ and in the _Dollar Week Bostonian_, as well as in the _Boston Daily Ledger_, edited by Mr. Bartlett; together with the translation from the Book of Abraham. _Tuesday, 17_.--I was about home, and at the office through the day. In the evening went to Brother John Snyder's to see Clark Leal, of Fountain Green, concerning a quarter section of land. _Affidavit of John C. Bennett_. State of Illinois, city of Nauvoo, personally appeared before me, Daniel H. Wells, an Alderman of the said city of Nauvoo, John C. Bennett, who being duly sworn, according to law, desposeth and sayeth, that he was never taught anything in the least contrary to the strictest principles of the Gospel, or of virtue or of the laws of God or man, under any circumstances, or upon any occasion, either directly or indirectly, in word or deed, by Joseph Smith, and that he never knew the said Smith to countenance any improper conduct whatever either in public or private; and that he never did teach to me in private that an illegal, illicit intercourse with females, was under any circumstance justifiable, and that I never knew him to so teach others. JOHN C. BENNETT. Sworn to and subscribed before me, this 17th day of May, A. D. 1842. DANIEL H. WELLS, Alderman. {12}John C. Bennett resigned the office of mayor of Nauvoo. _Wednesday, 18_.--Rode on horseback, accompanied by Dr. Richards and Clark Leal, to John Benbow's, and searched out the N. E. quarter of section 15, 6 N. 8 W. and contracted for the refusal of the same, at three dollars per acre; dined at Brother Benbow's, visited Brother Sayer's, &c., which, with business at the different offices, closed the day. There was a general representation of the branches in the Eastern States, at a conference of the Church at New York. [Sidenote: Resignation of Bennett as Mayor of Nauvoo.] _Thursday, 19_.--It rained, and I was at home until one o'clock; when I attended a special session of the city council. John C. Bennett having discovered that his whoredoms and abominations were fast coming to light, and that the indignation of an insulted and abused people were rising rapidly against him, thought best to make a virtue of necessity, and try to make it appear that he was innocent, by resigning his office of mayor, which the council most gladly accepted; and Joseph Smith was elected mayor of the city of Nauvoo by the council, and Hyrum Smith vice-mayor. While the election was going forward, I received and wrote the following revelation: _Revelation_. Verily thus saith the Lord unto you, my servant Joseph, by the voice of my Spirit, Hiram Kimball has been insinuating evil, and forming evil opinions against you, with others; and if he continue in them, he and they shall be accursed, for I am the Lord thy God, and will stand by thee and bless thee. Amen. This I threw across the room to Hiram Kimball, one of the councillors. After the election, I spoke at some length concerning the evil reports which were abroad in the city concerning myself, and the necessity of counteracting the {13} designs of our enemies, establishing a night watch, &c., whereupon the council resolved that the mayor be authorized to establish a night watch, and control the same. William Smith was elected councilor in place of Joseph Smith, elected mayor; George A. Smith councilor, in place of Hugh McFall, removed from the city. On account of the reports in circulation in the city this day, concerning the ex-mayor, and to quiet the public mind, before the council closed, I asked John C. Bennett if he had aught against me, when Dr. Bennett arose, before the council and a house filled with spectators, and replied: _Statement of John C. Bennett before the City Council_. I know what I am about, and the heads of the Church know what they are about, I expect; I have no difficulty with the heads of the Church. I publicly avow that any one who has said that I have stated that General Joseph Smith has given me authority to hold illicit intercourse with women is a liar in the face of God. Those who have said it are damned liars; they are infernal liars. He never either in public or private gave me any such authority or license, and any person who states it is a scoundrel and a liar. I have heard it said, that I would become a second Avard, by withdrawing from the Church, and that I was at variance with the heads, and would use an influence against them, because I resigned the office of mayor. This is false, I have no difficulty with the heads of the Church, and I intend to continue with you, and hope the time may come when I may be restored to full confidence, fellowship, and my former standing in the Church, and that my conduct may be such as to warrant my restoration, and should the time ever come that I may have the opportunity to test my faith, it will then be known whether I am a traitor or true man. I then said to him, "Will you please state definitely whether you know anything against my character, either in public or private?" General Bennett replied, "I do not. In all my intercourse with General Smith, in public and in private, he has been strictly virtuous." I then made some pertinent remarks before the council, concerning those who had been guilty of circulating false reports, &c., and said: {14}Let one twelve months see if Brother Joseph is not called for, to go to every part of the city to keep them out of their graves; and I turn the keys upon them from this hour, if they will not repent and stop their lyings and surmisings, let God curse them, and let their tongues cleave to the roofs of their mouths. [Sidenote: Charges Against Robert D. Foster.] _Friday, 20_.--Charges having been preferred against Robert D. Foster, by Samuel H. Smith before a special council, for abusive language towards Samuel H. Smith; also for abusing the marshal of the city, I spent the day in council, and such was the proof against Foster, I had considerable labor to get him clear, even after his confession, which I desired to do, hoping he would amend. _Saturday, 21_.--I spent the day with the High Council of Nauvoo, investigating the case of Robert D. Foster, Chauncey L. Higbee and others. _Sunday, 22_.--I spent the day mostly at home. In looking at the papers, I discovered the following in the Quincy _Whig_: ASSASSINATION OF EX-GOVERNOR BOGGS OF MISSOURI. Lilburn W. Boggs, late governor of Missouri, was assassinated at his residence in Independence, Missouri, by an unknown hand, on the 6th instant. He was sitting in a room by himself, when some person discharged a pistol loaded with buckshot, through an adjoining window, three of the shots took effect in his head, one of which penetrated the brain. His son, a boy, hearing the report of the pistol, ran into the room in which his father was seated, and found him in a helpless situation, upon which he gave the alarm. Footprints were found beneath the window, and the pistol which gave the fatal shot. The governor was alive on the seventh, but no hopes are entertained of his recovery. A man was suspected, and is probably arrested before this. There are several rumors in circulation in regard to the horrid affair; one of which throws the crime upon the Mormons, from the fact, we suppose, that Mr. Boggs was governor at the time, and in no small degree instrumental in driving them from the state. Smith, too, the Mormon Prophet, as we understand, prophesied, a year or so ago, his death by {15} violent means. Hence, there is plenty of foundation for rumor. The citizens of Independence had offered a reward of $500 for the murderer. I went to the editor's office, and inserted the following in the _Wasp_: NAUVOO, ILLINOIS, MAY 22, 1842. _Mr. Bartlett_: DEAR SIR:--In your paper (the _Quincy Whig_) of the 21st instant, you have done me manifest injustice in ascribing to me a prediction of the demise of Lilburn W. Boggs, Esq., ex-governor of Missouri, by violent hands. Boggs was a candidate for the state senate, and, I presume, fell by the hand of a political opponent, with "his hands and face yet dripping with the blood of murder;" but he died not through my instrumentality. My hands are clean, and my heart pure, from the blood of all men. I am tired of the misrepresentation, calumny and detraction, heaped upon me by wicked men; and desire and claim, only those principles guaranteed to all men by the Constitution and laws of the United States and of Illinois. Will you do me the justice to publish this communication? and oblige, Yours respectfully, [Signed] JOSEPH SMITH. _An Epistle of the High Council of the Church of Jesus Christ of Latter-day Saints in Nauvoo, to the Saints scattered abroad, Greeting_: DEAR BRETHREN:--Inasmuch as the Lord hath spoken, and the commandment hath gone forth for the gathering together of His people from Babylon, that "they partake not of her sins, and receive not of her plagues;" it seemeth, "good unto us, and also to the Holy Ghost" to write somewhat for your instruction, in obeying that commandment. That you have no need that we exhort you to the observance of this commandment, is evident; for you yourselves know that this is that which was spoken by the Lord, in the parable of the tares of the field, who promised, that in the harvest he would say to the servant "gather the wheat into my barn;" the signs of the times proclaim this--the end of the world; and thus admonish us to the performance of this duty. "Yet notwithstanding the Spirit testifieth of these things, and you desire with great anxiety to gather with the Saints; yet are many of you hindered even to this day;" so that _to will_ to obey the commandment is present; but how to perform, you find not. Feeling, therefore, the {16} responsibility binding on you to observe the statutes and commandments of the Lord, and living in the midst of a generation that are ignorant of what the mind of the Lord is concerning His people, and of the things that belong to their peace; we are well aware of the embarrassments under which many of you labor in endeavoring to obey the laws pertaining to your salvation. It is then no marvel that in this day when darkness covers the earth, and gross darkness the people, that this generation who know not the day of their visitation, nor the dispensation of the fullness of times in which they live, should mock at the gathering together of the Saints for salvation, as did the antediluvians at the mighty work of righteous Noah, in building an ark in the midst of the land, for the salvation of his home by water; seeing then that such "blindness hath happened to the Gentile world, which to them is an evident token of perdition, but to you of salvation," and that of God, think it not strange that you should have to pass through the like afflictions which all your brethren the saints in all ages have done before you; to be reviled, persecuted, and hated of all men, for the name of Christ and the Gospel's sake, is the portion which all saints have had to partake, who have gone before you. You then can expect no better things than that there be men of corrupt minds, reprobate concerning the truth, who will evil entreat you, and unjustly despoil you of your property and embarrass you in pecuniary matters, and render it the more difficult to obey the command to gather with the Saints; pretending to do God's service, "whose judgment now lingereth not, and their damnation slumbereth not." But, brethren, with all these considerations before you, in relation to your afflictions, we think it expedient to admonish you, that you bear, and forbear, as becometh Saints, and having done all that is lawful and right, to obtain justice of those that injure you, wherein you come short of obtaining it, commit the residue to the just judgment of God, and shake off the dust of your feet as a testimony of having done so. Finally, brethren, as it is reported unto us, that there be some who have not done that which is lawful and right, but have designedly done injury to their neighbor or creditor by fraud, or otherwise, thinking to find protection with us in such iniquity; let all such be warned and certified, that with them we have no fellowship, when known to be such, until all reasonable measures are taken to make just restitution to those unjustly injured. Now, therefore, let this epistle be read in all the branches of the Church, as testimony, that as representatives thereof, we have taken righteousness for the girdle of our loins, and faithfulness for the girdle of our reins, "and that for Zion's sake we will not rest; and for Jerusalem's sake we will not hold our peace, until the {17} righteousness thereof go forth as brightness, and the salvation thereof, as a lamp that burneth." Your brethren and servants in the kingdom and patience of Jesus. WILLIAM MARKS, AUSTIN COWLES, CHARLES C. RICH, Presidents. JAMES ALLRED, ELIAS HIGBEE, GEORGE W. HARRIS, AARON JOHNSON, WILLIAM HUNTINGTON, SEN., HENRY G. SHERWOOD, SAMUEL E. BENT, LEWIS D. WILSON, DAVID FULLMER, THOMAS GROVER, NEWEL KNIGHT, LEONARD SOBY. Attest: HOSEA STOUT, Clerk. May 22, 1842. {18} CHAPTER II. ACTIONS IN RELATION TO JOHN C. BENNETT ET AL.--THE PROPHET'S INSTRUCTIONS TO THE RELIEF SOCIETY--TREATISE ON THE "HOLY GHOST"--WILLIAM LAW'S DEFENSE OF THE SAINTS--THE PROPHET'S ADDRESS TO THE CHURCH. _Monday, May 23, 1842_.--I called a special session of the city council, at which Dimick B. Huntington was elected coroner of the city of Nauvoo. [Sidenote: The Fall of Chauncey L. Higbee.] _Tuesday, 24_.--Chauncey L. Higbee was cut off from the Church by the High Council, for unchaste and unvirtuous conduct towards certain females, and for teaching it was right, if kept secret, &c. He was also put under $200 bonds to keep the peace, on my complaint against him for slander, before Ebenezer Robinson, justice of the peace. _Wednesday, 25_.--I spent the day in counseling the Bishops, and assisting them to expose iniquity. Notice was this day given to John C. Bennett, that the First Presidency, Twelve, and Bishops had withdrawn fellowship from him, and were about to publish him in the paper, but on his humbling himself, and begging we would spare him from the paper, for his mother's sake, the notice was withdrawn from the paper. [Sidenote: Confessions of John C. Bennett.] _Thursday, 26_.--This forenoon I attended a meeting of nearly a hundred of the brethren in the Lodge Room, to whom John C. Bennett acknowledged his wicked and licentious conduct toward certain females in Nauvoo, and that he was worthy of the severest chastisements, and cried like a {19} child, and begged that he might be spared, in any possible way; so deep was his apparent sense of his guilt and unfitness for respectable society; so deeply did he feign, or really feel contrition for the moment, that he was forgiven still. I plead for mercy for him. [Sidenote: The Prophet's Political Attitude.] At one p. m. I attended a large and respectable meeting of the citizens of Nauvoo, near the Temple, and addressed them on the principles of government, at considerable length, showing that I did not intend to vote the Whig or Democratic ticket as such, but would go for those who would support good order, &c. The meeting nominated candidates for senators, representatives, and other officers, and expressed their entire disapprobation of the _Quincy Whig_, relative to my being concerned against Governor Boggs. I met with the Ladies' Relief Society, and gave them a short address; a synopsis was reported by Miss E. R. Snow. _Address of the Prophet to the Relief Society_. President Joseph Smith read the 14th chapter of Ezekiel--said the Lord had declared by the Prophet, that the people should each one stand for himself, and depend on no man or men in that state of corruption of the Jewish church--that righteous persons could only deliver their own souls--applied it to the present state of the Church of Jesus Christ of Latter-day Saints--said if the people departed from the Lord, they must fall--that they were depending on the Prophet, hence were darkened in their minds, in consequence of neglecting the duties devolving upon themselves, envious towards the innocent, while they afflict the virtuous with their shafts of envy. There is another error which opens a door for the adversary to enter. As females possess refined feelings and sensitiveness, they are also subject to overmuch zeal, which must ever prove dangerous, and cause them to be rigid in a religious capacity--[they] should be armed with mercy, notwithstanding the iniquity among us. Said he had been instrumental in bringing iniquity to light--it was a melancholy thought and awful that so many should place themselves under the condemnation of the devil, and going to perdition. With {20} deep feeling he said that they are fellow mortals, we loved them once, shall we not encourage them to reformation? We have not [yet] forgiven them seventy times seven, as our Savior directed; perhaps we have not forgiven them once. There is now a day of salvation to such as repent and reform;--and they who repent not should be cast out from this society; yet we should woo them to return to God, lest they escape not the damnation of hell! Where there is a mountain top, there is also a valley--we should act in all things on a proper medium to every immortal spirit. Notwithstanding the unworthy are among us, the virtuous should not, from self importance, grieve and oppress needlessly, those unfortunate ones--even these should be encouraged to hereafter live to be honored by this society, who are the best portions of the community. Said he had two things to recommend to the members of this society, to put a double watch over the tongue: no organized body can exist without this at all. All organized bodies have their peculiar evils, weaknesses and difficulties, the object is to make those not so good reform and return to the path of virtue that they may be numbered with the good, and even hold the keys of power, which will influence to virtue and goodness--should chasten and reprove, and keep it all in silence, not even mention them again; then you will be established in power, virtue, and holiness, and the wrath of God will be turned away. I have one request to make of the President and members of the society, that you search yourselves--the tongue is an unruly member--hold your tongues about things of no moment--a little tale will set the world on fire. At this time, the truth on the guilty should not be told openly, strange as this may seem, yet this is policy. We must use precaution in bringing sinners to justice, lest in exposing these heinous sins we draw the indignation of a Gentile world upon us (and, to their imagination, justly too). It is necessary to hold an influence in the world, and thus spare ourselves an extermination; and also accomplish our end in spreading the Gospel, or holiness, in the earth. If we were brought to desolation, the disobedient would find no help. There are some who are obedient, yet men cannot steady the ark--my arm cannot do it--God must steady it. To the iniquitous show yourselves merciful. I am advised by some of the heads of the Church to tell the Relief Society to be virtuous, but to save the Church from desolation and the sword; beware, be still, be prudent, repent, reform, but do it in a way not to destroy all around you. I do not want to cloak iniquity--all things contrary to the will of God, should be cast from us, but don't do more hurt than good, with your tongues--be pure in heart. Jesus designs to save the people out of their sins. Said Jesus, "Ye shall do the work, which ye see me do." These are the grand key-words for the society to act upon. If I were not in your midst to aid and counsel you, {21} the devil would overcome you. I want the innocent to go free--rather spare ten iniquitous among you, than condemn one innocent one. "Fret not thyself because of evil doers." God will see to it. _Friday, 27_.--Had an attack of a bilious nature, stayed at home, took some medicine. _Saturday, 28_.--Convalescent. Walked to the store with Emma, transacted some business in the city. At eight in the evening, called at the printing office, with the night watch, to see the _Wasp_. Violent shocks of earthquakes were experienced in Greece about this time. The High Council were in session, as they had been from day to day through the week, investigating charges against various individuals for unvirtuous conduct, committed through the teachings and influence of John C. Bennett; several were cut off, and some were forgiven on confession. _Sunday, 29_.--I was at home; and about the city engaged in counselling the brethren, &c., and also on Monday and Tuesday, the 30th, and 31st. _Wednesday, June 1_.--I attended a political meeting in the grove, for the nomination of county officers, for the county at large, in which I concurred, with the exception of the candidate for the sheriffalty, and spoke in favor of the proceedings. A general conference was held in the Exchange, Manchester, England, Elder Parley P. Pratt, presiding, at which 16 conferences were represented, comprising 7,514 members, 220 Elders, 421 Priests, and 110 Teachers. _Thursday, 2_.--Rode out with Brother Bowen and my clerk, and sold lot 1 in block 143. The State of Michigan repudiated its debt for $2,350,000. _Friday, 3_.--In the forenoon I rode out in the city, and sold to Brother Harmer lot 1 in block 123, and in the afternoon rode to Brother John Benbow's, on horseback, accompanied by Emma and others. {22} _Saturday, 4_.--At the printing office in the morning, and heard letters read from Grand Master Jonas, Dr. King and Mr. Helme, concerning John C. Bennett's expulsion from the Masonic Lodge in Ohio. In the afternoon paid E. B. Nourn $505 for land bought of Hugh McFall, and settled with the heirs of Edward Lawrence at my house, assisted by Newel K. Whitney and my clerk. [Sidenote: Discourse by the Prophet.] _Sunday, 5_.--I preached this morning to a large congregation. The subject matter of my discourse was drawn from 32nd and 33rd chapters of Ezekiel, wherein it was shown that old Pharaoh was comforted and greatly rejoiced that he was honored as a kind of king devil over those uncircumcised nations that go down to hell for rejecting the word of the Lord, notwithstanding His mighty miracles, and fighting the Saints; the whole exhibited as a pattern to this generation, and the nations now rolling in splendor over the globe, if they do not repent, that they shall go down to the pit also and be rejoiced over, and ruled over by old Pharaoh, king-devil of mobocrats, miracle-rejecters, Saint-killers, hypocritical priests, and all other fit subjects to fester in their own infamy. _Monday, 6_.--I rode on the prairie to view some land, accompanied by Brother Yearsley and my clerk; dined at Brother Lot's, and returned home; when I approved of a series of resolutions passed by a court martial of the Nauvoo Legion. _Tuesday, 7_.--Sold David D. Yearsley a quarter section of land. Quite a snowstorm is reported in many parts of the New England and Middle States. _Wednesday, 8_.--I was about home. Sent Dr. Richards to Carthage on business. On his return, old Charley, while on a gallop, struck his knees and breast instead of his feet, fell in the street, and rolled over in an instant, and the doctor narrowly escaped with his life. It was a {23} trick of the devil to kill my clerk. Similar attacks have been made on myself of late, and Satan is seeking our destruction on every hand. _Thursday, 9_.--At home, and about the neighborhood, attending to domestic affairs, and the business of the Church. _Minutes of Meeting of the Female Relief Society, at the Grove, Nauvoo, June 9, 1842, (Reported by Miss E. R. Snow.)_ President Joseph Smith opened the meeting by prayer, and then addressed the congregation on the design of the institution. Said it is no matter how fast the society increases, if all the members are virtuous; that we must be as particular with regard to the character of members now, as when the society was first started; that sometimes persons wish to crowd themselves into a society of this kind when they do not intend to pursue the ways of purity and righteousness, as if the society would be a shelter to them in their iniquity. He said that henceforth no person shall be admitted, but by presenting regular petitions, signed by two or three members in good standing in the society, and whoever comes in must be of good report. Objections having been previously made against Mahala Overton, they were now removed; after which President Joseph Smith continued his address; said he was going to preach mercy. Suppose that Jesus Christ and holy angels should object to us on frivolous things, what would become of us? We must be merciful to one another, and overlook small things. Respecting the reception of Sister Overton, President Joseph Smith said: It grieves me that there is no fuller fellowship; if one member suffer all feel it; by union of feeling we obtain power with God. Christ said He came to call sinners to repentance, to save them. Christ was condemned by the self-righteous Jews because He took sinners into His society; He took them upon the principle that they repented of their sins. It is the object of this society to reform persons, not to take those that are corrupt and foster them in their wickedness; but if they repent, we are bound to take them, and by kindness sanctify and cleanse them from all unrighteousness by our influence in watching over them. Nothing will have such influence over people as the fear of being disfellowshiped by so goodly a society as this. Then take Sister Overton, as Jesus received sinners into His bosom. Sister Overton, in the name of the Lord, I now make you free. Nothing is so much calculated to lead people to forsake sin as to take them by the hand, and watch over {24} them with tenderness. When persons manifest the least kindness and love to me, O what power it has over my mind, while the opposite course has a tendency to harrow up all the harsh feelings and depress the human mind. It is one evidence that men are unacquainted with the principles of godliness to behold the contraction of affectionate feelings and lack of charity in the world. The power and glory of godliness is spread out on a broad principle to throw out the mantle of charity. God does not look on sin with allowance, but when men have sinned, there must be allowance made for them. All the religious world is boasting of righteousness: it is the doctrine of the devil to retard the human mind, and hinder our progress, by filling us with self-righteousness. The nearer we get to our heavenly Father, the more we are disposed to look with compassion on perishing souls; we feel that we want to take them upon our shoulders, and cast their sins behind our backs. My talk is intended for all this society; if you would have God have mercy on you, have mercy on one another. President Smith then referred them to the conduct of the Savior, when He was taken and crucified, &c. He then made a promise in the name of the Lord, saying that that soul who has righteousness enough to ask God in the secret place for life, every day of their lives, shall live to three score years and ten. We must walk uprightly all the day long. How glorious are the principles of righteousness! We are full of selfishness; the devil flatters us that we are very righteous, when we are feeding on the faults of others. We can only live by worshiping our God; all must do it for themselves; none can do it for another. How mild the Savior dealt with Peter, saying, "When thou art converted, strengthen thy brethren." At another time, He said to him, "Lovest thou me?" and having received Peter's reply, He said, "Feed my sheep." If the sisters loved the Lord, let them feed the sheep, and not destroy them. How oft have wise men and women sought to dictate Brother Joseph by saying, "O, if I were Brother Joseph, I would do this and that;" but if they were in Brother Joseph's shoes they would find that men or women could not be compelled into the kingdom of God, but must be dealt with in long-suffering, and at last we shall save them. The way to keep all the Saints together, and keep the work rolling, is to wait with all long-suffering, till God shall bring such characters to justice. There should be no license for sin, but mercy should go hand in hand with reproof. Sisters of the society, shall there be strife among you? I will not have it. You must repent, and get the love of God. Away with self-righteousness. The best measure or principle to bring the poor to repentance {25} is to administer to their wants. The Ladies' Relief Society is not only to relieve the poor, but to save souls. President Smith then said that he would give a lot of land to the society by deeding to the treasurer, that the society may build houses for the poor. He also said he would give a house, frame not finished, and that Brother Cahoon will move it on to the aforesaid lot, and the society can pay him by giving orders on the store; that it was a good plan to set those to work who are owing widows, and thus make an offset, &c. _Friday, 10_.--Went to Brother Hibbard's with my clerk, to purchase some land. _Saturday, 11_.--Presided in city council. Council resolved to publish the city charter, ordinances of the city council, and Nauvoo Legion, before the first day of next July. Also resolved that the bond given by William Marks, binding him to make a deed for the land purchased of him for a burying ground, for the use of the city, be put on record in the office for the registry of deeds in the city of Nauvoo. Riots and mobs are multiplying in the land. _Sunday, 12_.--Mostly at home. Called at the printing office for some papers. [Sidenote: Conditions of English Saints in Nauvoo.] _Monday, 13_.--Attended a general council in the lodge room to devise ways and means to furnish the poor with labor. Many of the English Saints have gathered to Nauvoo, most of whom are unacquainted with any kind of labor, except spinning, weaving, &c.; and having no factories in this place, they are troubled to know what to do. Those who have funds have more generally neglected to gather, and left the poor to build up the city and the kingdom of God in these last days. _Tuesday, 14_.--Rode to the big mound on the La Harpe road, accompanied by Emma, Hiram Kimball, and Dr. Richards, and purchased a three-quarter section of land of Kimball, including the mound. [Sidenote: Hiram Clark Sent to England.] The Twelve--namely, President Brigham Young, Heber {26} C. Kimball, Wilford Woodruff, John Taylor, and Willard Richards, Bishop George Miller, and Hiram Clark, of the High Priest's quorum, in council at the printing office. Voted that Hiram Clark go immediately to England, take a letter to gather means of the churches to go on his journey and take charge of the emigration in England, instead of Amos Fielding; also collect means for building the Temple, purchase goods, &c., and that letters be given him to Brother Parley P. Pratt to this effect. Voted that Brother Fielding come immediately to this place with his family after his return from England. John C. Bennett's defense of the proceedings at Nauvoo, &c., may be seen on the 37th, 38th, and 39th pages of the _Wasp_. _Wednesday, 15_.--Visited at different places in the city, and my farm on the prairie, accompanied by my clerk and Orrin Porter Rockwell, and supped at Hiram Kimball's. Issued an editorial on the Gift of the Holy Ghost, as follows:-- _The Gift of the Holy Ghost_. Various and conflicting are the opinions of men in regard to the gift of the Holy Ghost. Some people have been in the habit of calling every supernatural manifestation the effects of the Spirit of God, whilst there are others that think there is no manifestation connected with it at all; and that it is nothing but a mere impulse of the mind, or an inward feeling, impression, or secret testimony or evidence, which men possess, and that there is no such a thing as an outward manifestation. It is not to be wondered at that men should be ignorant, in a great measure, of the principles of salvation, and more especially of the nature, office, power, influence, gifts, and blessings of the gift of the Holy Ghost; when we consider that the human family have been enveloped in gross darkness and ignorance for many centuries past, without revelation, or any just criterion [by which] to arrive at a knowledge of the things of God, which can only be known by the Spirit of God. Hence it not infrequently occurs, that when the Elders of this Church preach to the inhabitants of the world, that if they obey the Gospel they shall {27} receive the gift of the Holy Ghost, that the people expect to see some wonderful manifestation, some great display of power, or some extraordinary miracle performed; and it is often the case that young members of this Church for want of better information, carry along with them their old notions of things, and sometimes fall into egregious errors. We have lately had some information concerning a few members that are in this dilemma, and for their information make a few remarks upon the subject. We believe in the gift of the Holy Ghost being enjoyed now, as much as it was in the Apostles' days; we believe that it [the gift of the Holy Ghost] is necessary to make and to organize the Priesthood, that no man can be called to fill any office in the ministry without it; we also believe in prophecy, in tongues, in visions, and in revelations, in gifts, and in healings; and that these things cannot be enjoyed without the gift of the Holy Ghost. We believe that the holy men of old spake as they were moved by the Holy Ghost, and that holy men in these days speak by the same principle; we believe in its being a comforter and a witness bearer, that it brings things past to our remembrance, leads us into all truth, and shows us of things to come; be believe that "no man can know that Jesus is the Christ, but by the Holy Ghost." We believe in it [this gift of the Holy Ghost] in all its fullness, and power, and greatness, and glory; but whilst we do this, we believe in it rationally, consistently, and scripturally, and not according to the wild vagaries, foolish notions and traditions of men. The human family are very apt to run to extremes, especially in religious matters, and hence people in general, either want some miraculous display, or they will not believe in the gift of the Holy Ghost at all. If an Elder lays his hands upon a person, it is thought by many that the person must immediately rise and speak in tongues and prophesy; this idea is gathered from the circumstance of Paul laying his hands upon certain individuals who had been previously (as they stated) baptized unto John's baptism; which when he had done, they "spake in tongues and prophesied." Phillip also, when he had preached the Gospel to the inhabitants of the city of Samaria, sent for Peter and John, who when they came laid their hands upon them for the gift of the Holy Ghost; for as yet he was fallen upon none of them; and when Simon Magus saw that through the laying on of the Apostles' hands the Holy Ghost was given, he offered them money that he might possess the same power. (Acts viii.) These passages are considered by many as affording sufficient evidence for some miraculous, visible manifestation, whenever hands are laid on for the gift of the Holy Ghost. We believe that the Holy Ghost is imparted by the laying on of hands of those in authority, and that the gift of tongues, and also the gift of {28} prophecy are gifts of the Spirit, and are obtained through that medium; but then to say that men always prophesied and spoke in tongues when they had the imposition of hands, would be to state that which is untrue, contrary to the practice of the Apostles, and at variance with holy writ; for Paul says, "To one is given the gift of tongues, to another the gift of prophecy, and to another the gift of healing;" and again: "Do all prophesy? do all speak with tongues? do all interpret?" evidently showing that all did not possess these several gifts; but that one received one gift, and another received another gift--all did not prophesy, all did not speak in tongues, all did not work miracles; but all did receive the gift of the Holy Ghost; sometimes they spake in tongues and prophesied in the Apostles' days, and sometimes they did not. The same is the case with us also in our administrations, while more frequently there is no manifestation at all; that is visible to the surrounding multitude; this will appear plain when we consult the writings of the Apostles, and notice their proceedings in relation to this matter. Paul, in 1st Cor. xii, says, "Now concerning spiritual gifts, brethren, I would not have you ignorant;" it is evident from this, that some of them were ignorant in relation to these matters, or they would not need instruction. Again, in chapter xiv, he says, "Follow after charity and desire spiritual gifts, but rather that ye may prophesy." It is very evident from these Scriptures that many of them had not spiritual gifts, for if they had spiritual gifts where was the necessity of Paul telling them to follow after them, and it is as evident that they did not all receive those gifts by the imposition of the hands; for they as a Church had been baptized and confirmed by the laying on of hands--and yet to a Church of this kind, under the immediate inspection and superintendency of the Apostles, it was necessary for Paul to say, "Follow after charity, and desire spiritual gifts, but rather that ye may prophesy," evidently showing that those gifts were in the Church, but not enjoyed by all in their outward manifestations. But suppose the gifts of the Spirit were immediately, upon the imposition of hands, enjoyed by all, in all their fullness and power; the skeptic would still be as far from receiving any testimony except upon a mere casualty as before, for all the gifts of the Spirit are not visible to the natural vision, or understanding of man; indeed very few of them are. We read that "Christ ascended into heaven and gave gifts unto men; and He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers." (Eph. iv). The Church is a compact body composed of different members, and is strictly analogous to the human system, and Paul, after speaking of the different gifts, says, "Now ye are the body of Christ and {29} members in particular; and God hath set some in the Church, first Apostles, secondarily Prophets, thirdly Teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues. Are all Teachers? Are all workers of miracles? Do all speak with tongues? Do all interpret? It is evident that they do not; yet are they all members of one body. All members of the natural body are not the eye, the ear, the head or the hand--yet the eye cannot say to the ear I have no need of thee, nor the head to the foot, I have no need of thee; they are all so many component parts in the perfect machine--the one body; and if one member suffer, the whole of the members suffer with it: and if one member rejoice, all the rest are honored with it. These, then, are all gifts; they come from God; they are of God; they are all the gifts of the Holy Ghost; they are what Christ ascended into heaven to impart; and yet how few of them could be known by the generality of men. Peter and John were Apostles, yet the Jewish court scourged them as impostors. Paul was both an Apostle and Prophet, yet they stoned him and put him into prison. The people knew nothing about it, although he had in his possession the gift of the Holy Ghost. Our Savior was "anointed with the oil of gladness above his fellows," yet so far from the people knowing Him, they said He was Beelzebub, and crucified Him as an impostor. Who could point out a Pastor, a Teacher, or an Evangelist by their appearance, yet had they the gift of the Holy Ghost? But to come to the other members of the Church, and examine the gifts as spoken of by Paul, and we shall find that the world can in general know nothing about them, and that there is but one or two that could be immediately known, if they were all poured out immediately upon the imposition of hands. In I. Cor. xii., Paul says, "There are diversities of gifts yet the same spirit, and there are differences of administrations but the same Lord; and there are diversities of operations, but it is the same God which worketh all in all. But the manifestations of the Spirit is given unto every man to profit withal. For to one is given, by the Spirit, the word of wisdom, to another, the word of knowledge by the same Spirit; to another faith, by the same Spirit; to another the gifts of healing, by the same Spirit; to another the working of miracles; to another prophecy; to another the discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. But all these worketh that one and the self same spirit, dividing to each man severally as he will." There are several gifts mentioned here, yet which of them all could be known by an observer at the imposition of hands? The word of wisdom, and the word of knowledge, are as much gifts as any other, yet if a person possessed both of these gifts, or received them by the imposition {30} of hands, who would know it? Another might receive the gift of faith, and they would be as ignorant of it. Or suppose a man had the gift of healing or power to work miracles, that would not then be known; it would require time and circumstances to call these gifts into operation. Suppose a man had the discerning of spirits, who would be the wiser for it? Or if he had the interpretation of tongues, unless someone spoke in an unknown tongue, he of course would have to be silent; there are only two gifts that could be made visible--the gift of tongues and the gift of prophecy. These are things that are the most talked about, and yet if a person spoke in an unknown tongue, according to Paul's testimony, he would be a barbarian to those present. They would say that it was gibberish; and if he prophesied they would call it nonsense. The gift of tongues is the smallest gift perhaps of the whole, and yet it is one that is the most sought after. So that according to the testimony of Scripture and the manifestations of the Spirit in ancient days, very little could be known about it by the surrounding multitude, except on some extraordinary occasion, as on the day of Pentecost. The greatest, the best, and the most useful gifts would be known nothing about by an observer. It is true that a man might prophesy, which is a great gift, and one that Paul told the people--the Church--to seek after and to covet, rather than to speak in tongues; but what does the world know about prophesying? Paul says that it "serveth only to those that believe." But does not the Scriptures say that they spake in tongues and prophesied? Yes; but who is it that writes these Scriptures? Not the men of the world or mere casual observers, but the Apostles--men who knew one gift from another, and of course were capable of writing about it; if we had the testimony of the Scribes and Pharisees concerning the outpouring of the Spirit on the day of Pentecost, they would have told us that it was no gift, but that the people were "drunken with new wine," and we shall finally have to come to the same conclusion that Paul did--"No man knows the things of God but by the Spirit of God;" for with the great revelations of Paul when he was caught up into the third heaven and saw things that were not lawful to utter, no man was apprised of it until he mentioned it himself fourteen years after; and when John had the curtains of heaven withdrawn, and by vision looked through the dark vista of future ages, and contemplated events that should transpire throughout every subsequent period of time, until the final winding up scene--while he gazed upon the glories of the eternal world, saw an innumerable company of angels and heard the voice of God--it was in the Spirit, on the Lord's day, unnoticed and unobserved by the world. The manifestations of the gift of the Holy Ghost, the ministering of {31} angels, or the development of the power, majesty or glory of God were very seldom manifested publicly, and that generally to the people of God, as to the Israelites; but most generally when angels have come, or God has revealed Himself, it has been to individuals in private, in their chamber; in the wilderness or fields, and that generally without noise or tumult. The angel delivered Peter out of prison in the dead of night; came to Paul unobserved by the rest of the crew; appeared to Mary and Elizabeth without the knowledge of others; spoke to John the Baptist whilst the people around were ignorant of it. When Elisha saw the chariots of Israel and the horsemen thereof, it was unknown to others. When the Lord appeared to Abraham it was at his tent door; when the angels went to Lot, no person knew them but himself, which was the case probably with Abraham and his wife; when the Lord appeared to Moses, it was in the burning bush, in the tabernacle, or in the mountain top; when Elijah was taken in a chariot of fire, it was unobserved by the world; and when he was in a cleft of a rock, there was loud thunder, but the Lord was not in the thunder; there was an earthquake, but the Lord was not in the earthquake; and then there was a still small voice, which was the voice of the Lord, saying, "What doest thou hear, Elijah?" The Lord cannot always be known by the thunder of His voice, by the display of His glory or by the manifestation of His power; and those that are the most anxious to see these things, are the least prepared to meet them, and were the Lord to manifest His power as He did to the children of Israel, such characters would be the first to say, "Let not the Lord speak any more, lest we His people die." We would say to the brethren, seek to know God in your closets, call upon him in the fields. Follow the directions of the Book of Mormon, and pray over, and for your families, your cattle, your flocks, your herds, your corn, and all things that you possess; ask the blessing of God upon all your labors, and everything that you engage in. Be virtuous and pure; be men of integrity and truth; keep the commandments of God; and then you will be able more perfectly to understand the difference between right and wrong--between the things of God and the things of men; and your path will be like that of the just, which shineth brighter and brighter unto the perfect day. Be not so curious about tongues, do not speak in tongues except there be an interpreter present; the ultimate design of tongues is to speak to foreigners, and if persons are very anxious to display their intelligence, let them speak to such in their own tongues. The gifts of God are all useful in their place, but when they are applied to that which God does not intend, they prove an injury, a snare and a curse {32} instead of a blessing. We may some future time enter more fully into this subject, but shall let this suffice for the present. _Thursday, 16_.--The following notice was published by the Nauvoo [Masonic] lodge: NOTICE. To all whom it may concern, _greeting_:--Whereas, John Cook Bennett, in the organization of the Nauvoo Lodge, under dispensation palmed himself upon the fraternity as a regular mason, in good standing: and satisfactory testimony having been produced before said lodge, that he, said Bennett, was an expelled mason, we therefore publish to all the masonic world the above facts that he, the said Bennett, may not impose himself again upon the fraternity of masons. All editors who are friendly to the fraternity of free and accepted ancient York masons will please insert the above. GEORGE MILLER, Master of Nauvoo Lodge under Dispensation. The British forces captured the Chinese fortifications on the Yang-tse-Kiang river with 364 pieces of artillery. _Friday 17_.-- _Defense of the Saints in Nauvoo by William Law_. What have the Mormons done to Illinois? is the question which I have frequently asked of those who are busy with the tongue of slander in calumniating the Latter-day Saints, but as yet I have found none who are willing to answer me honestly or correctly. Perhaps many judge from rumor, not having investigated the matter for themselves. I have, therefore, thought it might be well to lay before the public some facts in relation to the case, believing that there is a respectable portion of the community, who, after having received correct information, will frown with indignation upon the conduct of those who are endeavoring to raise a persecution against our people. In the first place, we would say, that where a crime is committed there is a law broken, for if no law has been violated, there cannot have been a crime committed; if, then, our people have broken the law is there not power in those laws to vindicate themselves, or to redress the wrongs of those who are injured? We say there is; neither would we cast any aspersion upon the characters of the administrators of the laws, as though they were not vigilant in the discharge of their duty; we believe, with very few exceptions, they have been vigilant. With these facts before us, there is then no difficulty in obtaining correct information as to the amount of crime committed by the Mormons {33} throughout the state. You have only to refer to the various dockets kept by the administrators of law, from the highest court to the lowest, throughout the length and breadth of the land, and there you will find recorded the crimes of the Mormons, if it so be that they have committed any. We say their faults are few compared to the population. Where is there a record of murder committed by any of our people? None in the State. Where is there a record against any of our people for a penitentiary crime?--Not in the State. Where is there a record of fine or county imprisonment (for any breach of law) against any of the Latter-day Saints? I know of none in the State. If, then, they have broken no law, they consequently have taken away no man's rights--they have infringed upon no man's liberties. We have been three years in this State, and have not asked for any county or state office. Laws have been administered by those not of our persuasion; administered rigorously, even against the appearance of crime, and yet there has been no conviction of which I have heard. Where is there another community in any state, against none of whom there is a record of conviction for crime in any court during the space of three years? And yet there are those who cry out "Treason! murder! bigamy! burglary! arson!" and everything that is evil, without being able to refer to a single case that has ever been proved against the Mormons. This, then, must be the "head and front of our offending," that by industry in both spiritual and temporal things, we are becoming a great and numerous people; we convert our thousands and tens of thousands yearly to the light of truth--to the glorious liberty of the Gospel of Christ; we bring thousands from foreign lands, from under the yoke of oppression and the iron hand of poverty, and we place them in a situation where they can sustain themselves, which is the highest act of charity toward the poor. We dry the widow's tear, we fill the orphan's hand with bread, and clothe the naked; we teach them principles of morality and righteousness, and they rejoice in the God of Abraham and in the Holy One of Israel, and are happy. Thus it is with the honest in heart: but when the wicked creep in amongst us for evil, to trample upon the most holy and virtuous precepts, and find our moral and religious laws too strict for them, they cry out, "Delusion, false prophets, speculation, oppression, illegal ordinances, usurpation of power, treason against the government, &c. You must have your charters taken away; you have dared to pass an ordinance against fornicators and adulterers; you have forbidden the vending of spirituous liquors within your city; you have passed an ordinance against vagrants and disorderly persons; with many other high-handed {34} acts! You even threaten to vote at the next election, and may be, (at least we fear) you will send a member to the legislature; none of which doings we, the good mobocrats and anti-Mormon politicians (and some priests as well) are willing to bear." This is the cry of the base and the vile, the priest and the speculator, but the noble, the high-minded, the patriotic and the virtuous breathe no such sentiment; neither will those who feel an interest in the welfare of the state, for who does not know that to increase the population ten thousand a year with the most industrious people in the world, to pay thousands of dollars of taxes, to bring into the state immense sums of gold and silver, from all countries; to establish the greatest manufacturing city in America (which Nauvoo will be in a few years,) and to create the best produce market in the west,--is for the good and prosperity of the community at large, and of the state of Illinois in particular. As to the city ordinances we have passed all such as we deemed necessary for the peace, welfare and happiness of the inhabitants, whether Jew or Greek, Mohammedan, Roman Catholic, Latter-day Saint or any other; that they all worship God according to their own conscience, and enjoy the rights of American freemen. WILLIAM LAW. Nauvoo, June 17, 1842. [Sidenote: The Prophet's Confirmation of Wm. Law's Defense of the Saints.] The above are plain matters of fact, that every one may become acquainted with by reference to the county and state records. We might add that in regard to moral principles, there is no city either in this state, or in the United States that can compare with the city of Nauvoo. You may live in our city for a month, and not hear an oath sworn; you may be here as long and not see one person intoxicated. So notorious are we for sobriety, that at the time the Washington convention passed through our city a meeting was called for them, but they expressed themselves at a loss what to say, as there were no drunkards to speak to. _Saturday, 18_.--The following brief extract is from the journal of Elder Wilford Woodruff: _Minutes of a Public Meeting in Nauvoo_. The citizens of Nauvoo, both male and female, assembled near the Temple for a general meeting; many thousands were assembled. {35} Joseph the Seer arose and spoke his mind in great plainness concerning the iniquity, hypocrisy, wickedness and corruption of General John Cook Bennett. He also prophesied in the name of the Lord, concerning the merchants in the city, that if they and the rich did not open their hearts and contribute to the poor, they would be cursed by the hand of God, and be cut off from the land of the living. The main part of the day was taken up upon the business of the Agricultural and Manufacturing Society. Arrangements were entered into to commence operations immediately, under the charter granted by the legislature. Also Joseph commanded the Twelve to organize the Church more according to the law of God; that is to require of those that come in to be settled according to their counsel, and also to appoint a committee to wait upon all who arrive, make them welcome and counsel them what to do. Brigham Young, Heber C. Kimball, George A. Smith and Hyrum Smith were the committee appointed to wait upon emigrants and settle them. _Tuesday, 21_.--I attended a large assembly of the Saints, at the stand near the Temple, and addressed them on the subject of agriculture, manufacture, and trade, and was followed by the Twelve and others on the same subject. _Wednesday, 22_.--There was a special session of the city council held, when was passed "an ordinance repealing all ordinances and resolutions relative to the changing of the names of streets" in the city of Nauvoo. _Thursday, 23_.--I published the following: _An Address to the Church of Jesus Christ of Latter-day Saints and to all the Honorable Part of the Community_. It becomes my duty to lay before the Church of Jesus Christ of Latter-day Saints and the public generally, some important facts relative to the conduct and character of Dr. John C. Bennett, who has lately been expelled from the aforesaid Church and the honorable part of the community may be aware of his proceedings, and be ready to treat him, and regard him as he ought to be regarded, viz., as an impostor and base adulterer. It is a matter of notoriety that the said Dr. John C. Bennett became favorable to the doctrines taught by the Elders of the Church of Jesus Christ of Latter-day Saints, and located himself in the city of Nauvoo, about the month of August, 1840, and soon after joined the Church. {36} Soon after it was known that he had become a member of said Church, a communication was received at Nauvoo from a person of respectable character and residing in the vicinity where Bennett had lived. This letter cautioned us against him, setting forth that he was a very mean man, and had a wife and two or three children in McConnellsvill, Morgan county, Ohio; but knowing that it is no uncommon thing for good men to be evil spoken against, the above letter was kept quiet, but held in reserve. He had not been long in Nauvoo before he began to keep company with a young lady, one of our citizens; and she, being ignorant of his having a wife living, gave way to his addresses, and became confident from his behavior towards her, that he intended to marry her and this he gave her to understand he would do. I, seeing the folly of such an acquaintance, persuaded him to desist, and on account of his continuing his course, finally threatened to expose him if he did not desist. This, to outward appearance, had the desired effect, and the acquaintance between them was broken off. But, like one of the most abominable and depraved beings which could possibly exist, he only broke off his publicly wicked actions to sink deeper into iniquity and hypocrisy. When he saw that I would not submit to any such conduct, he went to some of the females in the city who knew nothing of him but as an honorable man, and began to teach them that promiscuous intercourse between the sexes was a doctrine believed in by the Latter-day Saints, and that there was no harm in it, but this failing, he had recourse to a more influential and desperately wicked course, and that was to persuade them that myself and others of the authorities of the Church, not only sanctioned but practiced the same wicked acts, and when asked why I publicly preached so much against it, said that it was because of the prejudice of the public, and that it would cause trouble in my own house. He was well aware of the consequence of such wilful and base falsehoods, if they should come to my knowledge, and consequently endeavored to persuade his dupes to keep it a matter of secrecy, persuading them there would be no harm if they did not make it known. This proceeding on his part answered the desired end; he accomplished his wicked purposes; he seduced an innocent female by his lying, and subjected her character to public disgrace, should it ever be known. But his depraved heart would not suffer him to stop here. Not being contented with having disgraced one female, he made an attempt upon others; and by the same plausible tale overcame them also, evidently not caring whose character was ruined, so that his wicked, lustful appetites might be gratified. Some time, about the early part of July, 1841, I received a letter {37} from Elders Hyrum Smith and William Law, who were then in Pittsburgh, Pennsylvania. This letter was dated June 15th, and contained the particulars of a conversation betwixt them and a respectable gentleman from the neighborhood where Bennett's wife and children resided. He stated to them that it was a fact that Bennett had a wife and children living, and that she had left him because of his ill treatment toward her. This letter was read to Bennett, which he did not attempt to deny, but candidly acknowledged the fact. Soon after this information reached our ears, Dr. Bennett made an attempt at suicide by taking poison, but he being discovered before it took effect, and the proper antidote being administered, he recovered; but he very much resisted when an attempt was made to save him. The public impression was that he was so much ashamed of his base and wicked conduct, that he had recourse to the above deed to escape the censures of an indignant community. It might have been supposed that these circumstances, transpiring in the manner they did, would have produced a thorough reformation in his conduct; but, alas! like a being totally destitute of common decency, and without any government over his passions, he was soon busily engaged in the same wicked career, and continued until a knowledge of the same reached my ears. I immediately charged him with it, and he admitted that it was true; but in order to put a stop to all such proceedings for the future, I publicly proclaimed against it, and had those females notified to appear before the proper officers, that the whole subject might be investigated and thoroughly exposed. During the course of investigation, the foregoing facts were proved by credible witnesses, and were sworn and subscribed to before an alderman of the city, on the 15th ultimo. The documents containing the evidence are now in my possession. We also ascertained by the above investigation that others had been led by his conduct to pursue the same adulterous practice, and in order to accomplish their detestable designs made use of the same language insinuated by Bennett, with this difference, that they did not hear me say anything of the kind, but Bennett was one of the heads of the Church, and he had informed them that such was the fact and they credited his testimony. The public will perceive the aggravating nature of this case, and will see the propriety of this exposure. Had he only been guilty of adultery, that was sufficient to stamp disgrace upon him, because he is a man of better information, and has been held high in the estimation of many. But, when it is considered that his mind was so intent upon his cruel and abominable deeds, and his own reputation not being sufficient to enable him to do it, he must needs make use of my name in {38} order to effect his purposes, an enlightened public will not be astonished at the course I have pursued. In order that it may be distinctly understood that he willfully and knowingly lied in the above insinuations, I will lay before my readers an affidavit taken before an alderman of the city, after I had charged him with these things:-- State of Illinois, City of Nauvoo. Personally appeared before me, Daniel H. Wells, an alderman of said city of Nauvoo, John C. Bennett, who being duly sworn according to law, deposeth and saith,--that he never was taught anything in the least contrary to the strictest principles of the Gospel, or of virtue, or of the laws of God or man, under any circumstances, or upon any occasion, either directly or indirectly, in word or deed, by Joseph Smith, and that he never knew the said Smith to countenance any improper conduct whatever, either in public or private; and that he never did teach me in private that an illegal, illicit intercourse with females was, under any circumstances justifiable, and that I never knew him so to teach others. JOHN C. BENNETT. Sworn to, and subscribed before me, this 17th day of May, A. D. 1842. DANIEL H. WELLS, Alderman. The following conversation took place in the City Council, and was elicited in consequence of its being reported that the doctor had stated that I had acted in an indecorous manner, and given countenance to vices practiced by the doctor and others:-- Dr. John C. Bennett, ex-mayor, was then called upon by the mayor to state if he knew aught against him [i.e., Joseph Smith], when Mr. Bennett replied: I know what I am about, and the heads of the Church know what they are about, I expect. I have no difficulty with the heads of the Church. I publicly avow that any one who has said that I have stated that General Joseph Smith has given me authority to hold illicit intercourse with women, is a liar in the face of God; those who have said it are damned liars; they are infernal liars. He never, either in public or private, gave me any such authority or license, and any person who states it, is a scoundrel and a liar. I have heard it said that I would become a second Avard by withdrawing from the Church, and that I was at variance with the heads, and would use an influence against them, because I resigned the office of mayor; this is false. I have no difficulty with the heads of the Church, and I intend to continue with you, and hope the time may come when I may be restored {39} to full confidence and fellowship, and my former standing in the Church; and that my conduct may be such as to warrant my restoration; and should the time ever come that I may have the opportunity to test my faith, it will then be known whether I am a traitor or a true man. Joseph Smith then asked: "Will you please state definitely whether you know anything against my character either in public or private?" General Bennett answered: "I do not; in all my intercourse with General Smith, in public and in private, he has been strictly virtuous." WILSON LAW, HIRAM KIMBALL, BRIGHAM YOUNG, WILLARD RICHARDS, HEBER C. KIMBALL, WILFORD WOODRUFF, GEO. A. SMITH, NEWEL K. WHITNEY, ORSON SPENCER, JOHN TAYLOR, JOHN P. GREENE, GUSTAVE HILLS, GEORGE W. HARRIS, JAMES SLOAN, City Recorder. May 19, 1842. After I had done all in my power to persuade him to amend his conduct, and these facts were fully established (not only by testimony, but by his own confessions) he having acknowledged that they were true, and seeing no prospects of any satisfaction from his future life, the hand of fellowship was withdrawn from him as a member of the Church by the officers; but on account of his earnest requesting that we would not publish him to the world, we concluded not to do so at that time, but would let the matter rest until we saw the effect of what we had already done. It appears evident that as soon as he perceived that he could no longer maintain his standing as a member of the Church, nor his respectability as a citizen, he came to the conclusion to leave the place, which he has done, and that very abruptly; and had he done so quietly, and not attempted to deceive the people around him, his case would not have excited the indignation of the citizens so much as his real conduct has done. In order to make his case look plausible, he has reported that he had withdrawn from the Church because we were not worthy of his society; thus, instead of manifesting a spirit of repentance, {40} he has to the last proved himself to be unworthy the confidence or regard of any upright person, by lying to deceive the innocent, and committing adultery in the most abominable and degraded manner. We are credibly informed that he has colleagued with some of our former wicked persecutors, the Missourians, and has threatened destruction upon us; but we should naturally suppose that he would be so much ashamed of himself at the injury he has already done to those who never injured him, but befriended him in every possible manner, that he could never dare to lift up his head before an enlightened public with the design either to misrepresent or persecute; but be that as it may, we neither dread him nor his influence, but this much we believe, that unless he is determined to fill up the measure of his iniquity, and bring sudden destruction upon himself from the hand of the Almighty, he will be silent, and never more attempt to injure those concerning whom he has testified upon oath he knows nothing but that which is good and virtuous. Thus I have laid before the Church of Latter-day Saints, and before the public, the character and conduct of a man who has stood high in the estimation of many; but from the foregoing facts, it will be seen that he is not entitled to any credit, but rather to be stamped with indignity and disgrace so far as he may be known. What I have stated, I am prepared to prove, having all the documents concerning the matter in my possession, but I think that to say further is unnecessary, as the subject is so plain that no one can mistake the true nature of the case. I remain, yours respectfully, JOSEPH SMITH. Nauvoo, June 23, 1842. I have been engaged in domestic affairs and counseling the brethren the last week. I addressed the following letter to Richmond, Massachusetts: _The Prophet's Letter to Jennetta Richards_. NAUVOO, June 23, 1842. SISTER JENNETTA RICHARDS:--Agreeable to your request in the midst of the bustle and business of the day, and the care of all the churches both at home and abroad, I now embrace a moment to address a few words to you, thinking peradventure it may be a consolation to you to know that you, too, are remembered by me, as well as all the Saints. My heart's desire and prayer to God is all the day long for all the Saints, and in an especial and particular manner for those whom He hath {41} chosen and anointed to bear the heaviest burthens in the heat of the day, among which number is your husband received--a man in whom I have the most implicit confidence and trust. You say I have got him; so I have, in the which I rejoice, for he has done me a great good, and taken a great burthen off my shoulders since his arrival in Nauvoo. Never did I have a greater intimacy with any man than with him. May the blessings of Elijah crown his head for ever and ever. We are about to send him in a few days after his dear family; he shall have our prayers fervently for his safe arrival in their embraces; and may God speed his journey, and return him quickly to our society; and I want you, beloved sister, to be a general in this matter, in helping him along, which I know you will. He will be able to teach you many things which you never have heard; you may have implicit confidence in the same. I have heard much about you by the Twelve, and in consequence of the great friendship that exists between your husband and me, and the information they all have given me of your virtue and strong attachment to the truth of the work of God in the last days, I have formed a very strong brotherly friendship and attachment for you in the bonds of the Gospel. Although I never saw you, I shall be exceedingly glad to see you face to face, and be able to administer in the name of the Lord, some of the words of life to your consolation, and I hope that you may be kept steadfast in the faith, even unto the end. I want you should give my love and tender regard to Brother Richards' family, and those who are friendly enough to me to inquire after me in that region of the country, not having but very little time to apportion to any one, and having stolen this opportunity, I therefore subscribe myself, in haste, your most obedient brother in the fullness of the Gospel, JOSEPH SMITH. P.S.--Brother Richards having been with me for a long time, can give you any information which you need, and will tell you all about me. I shall be very anxious for his return; he is a great prop to me in my labors. J. S. The Afghan war has cost great Britain $15,000,000 per annum since its commencement. _Friday, 24_.--Called St. John's day. I rode in Masonic procession to the grove where a large assembly of masons and others listened to an address from President Rigdon. {42} Dined at the Masonic Hall Hotel, kept by Brother Alexander Mills. Wrote Governor Carlin as follows: _The Prophet's Letter to Governor Carlin on John C. Bennett Affairs_. NAUVOO, June 24, 1842. _Thomas Carlin, Governor of the State of Illinois_: DEAR SIR:--It becomes my duty to lay before you some facts relative to the conduct of our major-general, John C. Bennett, which have been proven beyond the possibility of a dispute, and which he himself has admitted to be true in my presence. It is evident that his general character is that of an adulterer of the worst kind, and although he has a wife and children living, circumstances which have transpired in Nauvoo, have proven to a demonstration that he cares not whose character is disgraced, whose honor is destroyed, nor who suffers, so that his lustful appetite may be gratified; and further, he cares not how many or how abominable the falsehoods he has to make use of to accomplish his wicked purposes, even should it be that he brings disgrace upon a whole community. Some time ago it having been reported to me that some of the most aggravated cases of adultery had been committed upon some previously respectable females in our city, I took proper methods to ascertain the truth of the report, and was soon enabled to bring sufficient witnesses before proper authority to establish the following facts: More than twenty months ago Bennett went to a lady in the city and began to teach her that promiscuous intercourse between the sexes was lawful and no harm in it, and requested the privilege of gratifying his passions; but she refused in the strongest terms, saying that it was very wrong to do so, and it would bring a disgrace on the Church. Finding this argument ineffectual, he told her that men in higher standing in the Church than himself not only sanctioned, but practiced the same deeds; and in order to finish the controversy, said and affirmed that I both taught and acted in the same manner, but publicly proclaimed against in consequence of the prejudice of the people, and for fear of trouble in my own house. By this means he accomplished his designs; he seduced a respectable female with lying, and subjected her to public infamy and disgrace. Not contented with what he had already done, he made the attempt on others, and by using the same language, seduced them also. About the early part of July, 1841, I received a letter from Pittsburg, Pennsylvania; in it was contained information setting forth that {43} said Bennett had a wife and two or three children then living. This I read to him, and he acknowledged it was true. A very short time after this, he attempted to destroy himself by taking poison; but being discovered before it had taken sufficient effect, and proper antidotes being administered, he recovered. The impression made upon the minds of the public by this event, was that he was so ashamed of his base conduct, that he took this course to escape the censure of a justly indignant community. It might have been supposed that after this he would have broken off his adulterous proceedings; but to the contrary, the public consternation had scarcely ceased, before he was again deeply involved in the same wicked proceedings and continued until a knowledge of the fact reached my ears. I immediately charged him with the whole circumstance, and he candidly acknowledged the truth of the whole. The foregoing facts were established on oath before an alderman of the city; the affidavits are now in my possession. In order that the truth might be fully established, I asked Bennett to testify before an alderman, whether I had given him any cause for such aggravating conduct. He testified that I never taught him that illicit intercourse with females was under any circumstances justifiable, neither did he ever hear me teach anything but the strictest principles of righteousness and virtue. This affidavit is also in my possession. I have also a similar affidavit taken before the City Council, and signed by the members of the Council. After these things transpired, and finding that I should resist all such wicked conduct, and knowing that he could no longer maintain himself as a respectable citizen, he has seen fit to leave Nauvoo, and that very abruptly. I have been credibly informed that he is colleaguing with some of our former cruel persecutors, the Missourians, and that he is threatening destruction upon us; and under these circumstance I consider it my duty to give you information on the subject, that a knowledge of his proceedings may be before you in due season. It can be proven by hundreds of witnesses that he is one of the basest of liars, and that his whole routine of proceedings, while among us, has been of the basest kind. He also stated that he had resigned his commission as major-general to the Governor, whether this be true or not, I have no knowledge. I wish to be informed on the subject, that we may know how to act in regard to the Legion. A short time ago, I was told by a friend of mine (not a member of the Church) that some of the Missourians were conspiring to come up to Nauvoo and kidnap me, and not doubting but that it might be true, {44} I consulted with General Bennett upon the most proper course to be pursued. We concluded to write to you on the subject, and I requested him to do so. I understand he has written to you, but I know not in what manner, and I should be very much pleased if you would write to me on receipt of this, giving me the contents of his communication. I have also heard that you have entertained of late very unfavorable feelings towards us as a people, and especially so with regard to myself, and that you have said that I ought to be shot, &c. If this be true, I should be pleased to know from yourself the reason of such hostile feelings, for I know of no cause which can possibly exist that might produce such feelings in your breast. It is rumored, and strong evidence exists, that Dr. Bennett and David and Edward Kilbourn have posted bills in Galena, calling upon the people to hold meetings, and have themselves in readiness at a moment's warning to be assembled and come here and mob us out of the place, and try to kidnap me; we know not as to the truth of this report, but we have conversed with some transient persons who had the report from a gentleman who lately came from there, and had seen those hand bills posted in Galena. In case of any mob coming upon us, I wish to be informed by the Governor what will be the best course for us to pursue, and how he wishes us to act in regard to this matter. JOSEPH SMITH. Lieutenant-General Nauvoo Legion. There was a severe shock of an earthquake at Antigua. _Saturday, 25_.--Transacted business with Brother Hunter, and Mr. Babbitt, and sat for a drawing of my profile to be placed on a lithograph of the map of the city of Nauvoo. [Sidenote: The Work of Stephens and Catherwood.] Messrs. Stephens and Catherwood have succeeded in collecting in the interior of America a large amount of relics of the Nephites, or the ancient inhabitants of America treated of in the Book of Mormon, which relics have recently been landed in New York. _Sunday, 26_.--President Young preached on the law of consecration, and union of action in building up the city and providing labor and food for the poor. [Sidenote: Council meetings at the Prophet's Home.] I attended meeting and council at my house at six {45} o'clock p. m.; present Hyrum Smith, George Miller, Newel K. Whitney, William Marks, Brigham Young, Heber C. Kimball, and Willard Richards, to take into consideration the situation of the Pine country, and lumbering business, and other subjects of importance to the Church; after consultation thereon the brethren united in solemn prayer that God would make known His will concerning the Pine country, and that He would deliver His anointed, His people, from all the evil designs of Governor Boggs, and the powers of the state of Missouri, and of Governor Carlin and the authorities of Illinois, and of all Presidents, Governors, Judges, Legislators, and all in authority, and of John C. Bennett, and all mobs and evil designing persons, so that His people might continue in peace and build up the city of Nauvoo, and that His chosen might be blessed and live to man's appointed age, and that their households, and the household of faith might continually be blest with the fostering care of heaven, and enjoy the good things of the earth abundantly. Adjourned to Monday evening. _Monday, 27_.--Transacted a variety of business. Borrowed money of Brothers Woolley, Spencer, &c., and paid Hiram Kimball for the mound. When the council assembled in the evening, Brothers Hunter, Ivins, Woolley, Pierce and others being present, the adjourned council was postponed till Tuesday evening, and I proceeded to lecture at length on the importance of uniting the means of the brethren for the purpose of establishing manufactories of all kinds, furnishing labor for the poor, &c. Brothers Hunter and Woolley offered their goods towards a general fund, and good feelings were generally manifested. This morning little Frederick G. W. Smith told his dream to all the house, that "the Missourians had got their heads knocked off." _Tuesday, 28_.--Paid Brothers Woolley and Spencer. {46} Brother Hunter's goods were received at the store, and Brother Robins consecrated his goods and money to the general fund. The adjourned council of Sunday evening met in my upper room, and were agreed that a reinforcement go immediately to the Pine country, led by Brother Ezra Chase. The council dispersed after uniting in solemn prayer to God for a blessing on themselves and families, and the Church in general, and for the building up of the Temple and Nauvoo House and city; for deliverance from their enemies, and the spread of the work of righteousness: and that Brother Richards (who was expected to go East tomorrow for his family) might have a prosperous journey, have power over the winds and elements, and all opposition and dangers, his life and health be preserved, and be speedily returned to this place with his family, that their lives and health might be preserved, and that they might come up in peace to this place, and that Brother Richards might be prospered according to the desire of his heart, in all things in relation to his household, and the Church, and that the Spirit of God might rest upon him continually, so that he may act according to the wisdom of heaven. Previous to the council, in company with Bishop Miller, I visited Elder Rigdon and his family, and had much conversation about John C. Bennett, and others, much unpleasant feeling was manifested by Elder Rigdon's family, who were confounded and put to silence by the truth. _George Miller's Letter to Governor Reynolds of Missouri_. _To his Excellency Governor Reynolds, of Missouri_. DEAR SIR:--You will permit me to ask you to peruse this letter and the accompanying newspaper, relative to the character and conduct of John Cook Bennett, who associated himself with our religious community nearly two years ago, he being a man of respectable talents and moderately good literary attainments. In the judicial organization of our city under the charter granted by {47} the legislature of Illinois, said Bennett was elected mayor; and continued to hold said office of mayor until within the last two months or less. He having learned that he could no longer maintain a standing as an honorable man in our society, he tendered his resignation, which was accepted. The object of this communication is, therefore, to inform you of the true character of said John C. Bennett, that he may not injure the innocent by gaining credence with you, or those over whom your Excellency is placed to govern. We have learned from respectable sources that John Cook Bennett has entered into a conspiracy with some of the citizens of your state, to bring a mob upon us, and thereby disturb our peaceful vocations of life, and destroy and drive us from our homes and firesides. Believing that your Excellency cannot be influenced by the popular prejudice, almost everywhere entertained against us, on account of our peculiar tenets, I am the more free to write to you without reserve, knowing that the high-toned and honorable men of the earth will not be easily carried away by popular opinion or vulgar prejudice; but will always be found on the side of the law-abiding portion of the community, and will suppress, so far as in them lies, every movement that tends to abridge the rights, or mar the peace and happiness of any portion of the citizens of the common country. I have resided in this city nearly three years, and have attached myself to the Church of Jesus Christ of Latter-day Saints, soon after their location here; and have had a good opportunity of learning the feelings of the leading members of the said Church in regard to the citizens of Missouri which are of the most friendly nature, ever desiring to live in peace and cultivate friendship with all the citizens of your state, as also all the states, and all mankind generally; it being a principle of our faith to cultivate friendship and live in peace with all mankind; and if Dr. John Cook Bennett, or any other person, may conspire with citizens of your state to bring upon us mob violence, we confide in you as one who will under all circumstances, interpose the strong arm of the law in the suppression of conspiracy or mobs, or any other violation of law. As citizens of the United States we claim the protection of the several states and the United States in all our constitutional rights; and having learned something of your character, we, the more confidently, expect your protection against all lawless aggressions by any of the citizens of your state. Whatever may be reported concerning us, we assure your Excellency that our feelings are, as I have before stated, of the most friendly nature, and should Bennett or any other person report anything {48} contrary, your Excellency need pay no attention to it; for it is not the truth, and is only designed by wicked men to cause the overthrow of the innocent. Should any report have already reached your ears, I would esteem it as a great favor, if you would give me information of the same by letter immediately on receipt of this. I am, yours respectfully, GEORGE MILLER. {49} CHAPTER III. CORRESPONDENCE BETWEEN THE PROPHET AND GOVERNOR THOMAS CARLIN--ANENT JOHN C. BENNETT'S CHARACTER--PHRENOLOGICAL CHARTS OF THE PROPHET ET AL.--THE GOVERNMENT OF GOD. _Wednesday, 29_.--I held a long conversation with Francis M. Higbee. Francis found fault with being exposed, but I told him I spoke of him in self defense. Francis was, or appeared, humble, and promised to reform. Heard the recorder read in the Law of the Lord; paid taxes; rode out in the city on business, with Brigham Young. My clerk, Willard Richards, being about to leave me for a season, committed the business of my office to Elder William Clayton, who had been engaged with him for a few weeks past. _Thursday, 30_.--In the forenoon, spent some time with C. A. Warren, Esq., from Quincy, and others, in the private office, and in the afternoon was in the court martial, giving testimony concerning John C. Bennett, who was cashiered. _Letter of Governor Thomas Carlin to Joseph Smith--Anent John C. Bennett._ QUINCY, June 30, 1842. DEAR SIR:--I received by the last mail, your letter of the 24th instant, in which you have thought proper to give me a statement of charges against the conduct and character of General John C. Bennett; I can say that I regret that any individual should so far disregard his obligations to his God, and to his fellow man, as to condescend to the commission of the crimes alleged in your letter to have been perpetrated by General Bennett. It is, however, in accordance with representations {50} of his character, made to me more than two years since, and which I then felt constrained to believe were true, since which time I have desired to have as little intercourse with him as possible. No resignation of his commission as major-general of the Nauvoo Legion has reached me. Some weeks since I read a short note from him, stating that you had reason to believe that a conspiracy is getting up in the state of Missouri, for the purpose of mobbing the Mormons at Nauvoo, and kidnapping you, and take you to that state, and requested to be informed in case of such mob, whether you would be protected by the authorities of this state, etc. To which I replied; that as all men were held amenable to the laws, so in like manner the rights of all would be protected, and the dignity of the state maintained, to the letter of the constitution and laws. The above is, in substance, the contents of his note to me, and my reply to him, having destroyed his letter, as I considered it of no use, should it be retained. You state that you have heard that I have of late entertained unfavorable feelings towards you (the Mormons) as a people, and especially so with regards to yourself, &c., &c. If this should be true, you would be pleased to know from me the reasons of such hostile feelings. In reply, I can in truth say that I do not entertain or cherish hostile or revengeful feelings towards any man or set of men on earth; but that I may have used strong expressions in reference to yourself, at times when my indignation has been somewhat aroused by repeated admonitions of my friends (both before and since the attempt to assassinate Ex-Governor Boggs) to be upon my guard; that you had prophesied that Boggs should die a violent death, and that I should die in a ditch, all this, however, if true, I looked upon as idle boasting until since the assassination of Boggs, and even since then, in reference to myself, I cannot view it in any other light, because whatever your feelings may have been towards Boggs, the mere discharge of an official duty on my part, enjoined upon me by the constitution and laws of this state, and of the United States, could not possibly engender feelings of such deep malignity. Be assured that this matter gives me no uneasiness, nor would the subject now have been mentioned, had you not requested a reply to your inquiries. I have seen your denial published in the _Wasp_, of the prediction, attributed to you, of the death (or assassination) of Governor Boggs; be that true or false, nothing has contributed more towards fixing the belief upon the public mind, that you had made such prediction, than the repeated statements of a portion of your followers, that the manner of his death had been revealed to you, and their exultation that it needs must be fulfilled. {51} In reference to your request, to be advised how you should act, in case a mob should come upon you, I should feel very much at a loss to recommend any course for you to adopt, other than the resort to the first law of nature, namely, to defend your own rights; because, were I to advise a quiet submission on your part, I could not expect that you would fold your arms, and silently look on, whilst those rights were violated and outraged, as long as you have the power to protect them. I, however, have not the most distant thought that there exists, at present, any real cause for the apprehension of a mob coming upon you, otherwise I should feel it my duty to endeavor to arrest it. Very respectfully, your obedient servant, THOMAS CARLIN. To General Joseph Smith. I received a letter from Horace R. Hotchkiss, of which the following is a copy:-- _Letter of Horace R. Hotchkiss to Joseph Smith--On the Prophet taking Advantage of the Bankrupt Act_. FAIR HAVEN, May 27, 1842. _Rev. Joseph Smith:_ DEAR SIR:--Yours, notifying me of your application for the benefit of the bankrupt act, is at hand. I regret very much the step you have taken, as I am fearful it will have a most disastrous influence upon your society, both commercially and religiously; you have, however, probably weighed the subject with sufficient care to arrive at a correct decision. You will oblige me by stating, immediately upon the receipt of this letter, your precise meaning, in saying, that "all your creditors would fare alike." It is, as you will see, important for me to know the course taken with my notes, and also the position in which we stand to each other. You have my bond for certain lands, or rather you have my bond that you shall have a deed to certain lands upon the payment of notes specified in said bond. I wish to know exactly how this bond stands in your inventory. Of course, it cannot stand as a title to the property; but I want to know the disposition which is to be made of it. Possibly some arrangement might be made between us at once; still I do not know how Mr. Tuttle and Mr. Gillet will view the subject. Yours, &c., HORACE R. HOTCHKISS. {52} To which I wrote the following answer:-- _Letter of Joseph Smith to H. R. Hotchkiss--Reply to Above_. NAUVOO, June 30, 1842. _H. R. Hotchkiss, Esq.:_ DEAR SIR:--Yours of the 27th May has been received, which I shall now briefly answer. In regard to my application for the benefit of the bankrupt act, there was no other course for me to pursue than the one I have already taken; and, as I have said before, all my creditors will have to fare alike. Your papers are inventoried along with all the other property. The influence this step may have upon our society, either commercially or religiously, is a matter we cannot stop to consult, as we had no alternative left. We have been compelled to pursue this course on account of the extreme pressure of the times, which continued to bear harder upon us, until we took the step we have. A great pressure of business prevents writing more at the present, you will, therefore, excuse a short communication. I remain yours respectfully, JOSEPH SMITH. _Friday, July 1_.--Elder Willard Richards left Nauvoo for New England. _Saturday, 2_.--Rode out in the city with my clerk, Mr. Clayton, to look at some lots; afterwards rode to Hezekiah Peck's, accompanied by Emma and others. In this day's _Wasp_, I find the following:-- _Mr. Editor:_ SIR:--I take the liberty to inform you that a large number of persons in different places have manifested a desire to know the phrenological development of Joseph Smith's head. I have examined the Prophet's head, and he is perfectly willing to have the chart published. You will please publish in your paper such portions of it as I have marked, showing the development of his much-talked-of brain, and let the public judge for themselves whether phrenology proves the reports against him true or false. Time will prove all things, and a "word to the wise is sufficient." Yours respectfully, A. CRANE. {53} _A Phrenological Chart of Joseph Smith the Prophet by A. Crane, M. D., Professor of Phrenology_. _Propensities_. Amativeness--11, L. Extreme susceptibility; passionately fond of the company of the other sex. Philoprogenitiveness--9, L. Strong parental affection, great solicitude for their happiness. Inhabitiveness--5, F. Attached to place of long residence; no desire to change residence. Adhesiveness--8, F. Solicitous for the happiness of friends, and ardent attachments for the other sex. Combativeness--8, L. Indomitable perseverance, great courage; force, ability to overpower. Destructiveness--6, M. Ability to control the passions, and is not disposed to extreme measures. Secretiveness--10, L. Great propensity and ability to conceal feelings, plans, &c. Acquisitiveness--9, L. Strong love of riches, desire to make and save money. Alimentativeness--9, L. Strong relish for food; keen and severe appetite. Vitativeness--4, M. or S. Indifference to life; views the approach of death without fear. _Feelings_. Cautiousness--7, F. Provision against prospective dangers and ills, without hesitation or irresolution. Approbativeness--10, L. Ambition for distinction; sense of character; sensibility to reproach, fear of scandal. Self-esteem--10, L. High-mindedness, independence, self-confidence, dignity, aspiration for greatness. Concentrativeness--7, F. Can dwell on a subject without fatigue, and control the imagination. _Sentiments_. Benevolence--10, L. Kindness, goodness, tenderness, sympathy. Veneration--6, F. Religion, without great awe or enthusiasm; reasonable deference to superiority. Firmness--10, L. Stability and decision of character and purpose. Conscientiousness--8, L. High regard for duty, integrity, moral principle, justice, obligation, truth, &c. Hope--10, L. Cheerfulness, sanguine expectation of success and enjoyment. {54} Marvelousness--10 L. Wonder, credulity, belief in the supernatural. Imitation--5, M. Inferior imitative powers; failure to copy, describe, relate stories, &c. Prepossession--8, L. or F. Attached to certain notions; not disposed to change them, &c. Ideality--9, L. Lively imagination; fancy, taste, love of poetry, elegance, eloquence, excellence, &c. _Perceptives_. Admonition--8, F. or M. Desirous to know what others are doing; ready to counsel, and give hints of a fault or duty, &c. Constructiveness--7, F. Respectable ingenuity, without uncommon skill, tact or facility in making, &c. Tune--5, F. or M. Love of music, without quickness to catch or learn tunes by the ear. Time--11, V. L. Distinct impressions as to the time when, how long, &c. Locality--11, V. L. or L. Great memory of place and position. Eventuality--11, V. L. Extraordinary recollection of minute circumstances. Individuality--10, L. Great desire to see; power of observation. Form--10, F. Cognizance, and distinct recollection of shapes, countenances, &c. Size--11, N. L. or F. Ability to judge of proportionate size, &c. Weight--9, V. L. L. F. Knowledge of gravitation, momentum, &c. Color--9, F. or M. Moderate skill in judging of colors, comparing and arranging them. Language--6, F. Freedom of expression, without fluency or verbosity; no great loquacity. Order--9, L. Love of arrangement, everything in its particular place. Number--7. Respectable aptness in arithmetical calculations, without extraordinary talent. _Reflectives_. Mirthfulness--10, L. Wit, fun, mirth, perception and love of the ludicrous. Causality--9, L. Ability to think and reason clearly, and perceive the relation of cause and effect. Comparison--11, V. L. Extraordinary critical acumen; great power of analysis. There are four temperaments. The lymphatic or phlegmatic, in which the secreting glands are the most active portion of the system, {55} produces both corporeal and mental languor, dullness, and inactivity. The sanguine in which the arterial portion of the system is most active, gives strong feelings and passions, and more ardor, zeal, and activity, than of strength or power. The bilious, in which the muscular portion predominates in activity, produces strength, power, and endurance of body, with great force and energy of mind and character. The nervous, in which the brain and nervous system are most active, gives the highest degree of activity, with clearness of perception and of thought, but less endurance. Sharp and prominent organs denote activity; smooth and broad ones intensity and strength. _Explanation of the Chart_. The written figures opposite the organs and ranging in a scale from 1 to 12, indicate the various degrees in which the respective organs are developed in the head of the individual examined; thus 1, 2 indicate that the organ is very small or almost wholly wanting; 3, 4 means small, or feeble, and inactive; 5, 6 moderate or active only in a subordinate degree; 7, 8, full or fair, and a little above par; 9, 10, large, or quite energetic, and having a marked influence upon the character; 11, 12, mean very large, or giving a controlling influence, and extreme liability to perversion. The size of the brain, combinations of the faculties and temperament of the individual, may be indicated in the same manner as the degrees of the faculties or organs. The initials V. L. denote very large, L. large, F. full, M. moderate, S. small, V. S. very small. I give the foregoing a place in my history for the gratification of the curious, and not for [any] respect [I entertain for] phrenology. The following communication was sent to the _Wasp_: TO THE CITIZENS OF HANCOCK COUNTY. As a people, the Church of Jesus Christ of Latter-day Saints are found "more sinned against than sinning." In political affairs we are ever ready to yield to our fellow citizens of the county equal participation in the selection of candidates for office. We have been disappointed in our hopes of being met with the same disposition on the part of some of the old citizens of the county--they indeed seem to manifest a spirit of intolerance and exclusion incompatible with the liberal doctrines of true republicanism. At the late anti-Mormon convention, a complete set of candidates, {56} pledged to a man to receive no support from, and to yield no quarters to, "Mormons," are commended to all the citizens of this county for their suffrages! As a portion of the said citizens of Hancock, we embrace the opportunity to decline this ticket for the want of reciprocity in its terms, and honesty and intelligence in the character of some of its candidates. If the old citizens of the county are still desirous of equal participations with us in the choice of candidates, we are ready to co-operate with them. If independent gentlemen possessing the requisite qualities, capacity and integrity, will announce themselves, they will receive the united support of our people in the county. The time for holding a convention seems to have already gone by--there is time enough for the friends of justice and fair play to elect a ticket to be announced in the independent manner we have suggested. Let the gentlemen who have the courage to oppose the spirit of dictation, which governed the anti-Mormon convention candidates show themselves, and we will exercise enough, on the terms proposed in this article, to ensure complete success. JOSEPH SMITH. _Sunday, 3_.--This morning I preached at the grove to about 8,000 people. The subject matter of my discourse was from the Prophet Daniel's saying, that in the last days the God of heaven would set up a kingdom, &c. In the afternoon I heard Brother Hyrum preach at the grove. The steamer _Edna_ collapsed her flues at the mouth of the Missouri river; more than sixty persons were badly scalded. A proof among many similar that the waters of the West are cursed, as saith the Lord in a revelation. [A] [Footnote A: See Doctrine and Covenants sec. lxi: 14-29. Also see an article in the _Improvement Era_, September number, 1903, "The Fulfillment of Prophecy, the Testimony of the Floods."] [Sidenote: Parade of the Legion.] _Monday, 4_.--The Legion appeared on parade under command of Brigadier-General Wilson Law, ranking officer of the line. Lieutenant-General Smith reviewed the Legion at 11 a. m., and continued in command through the day, which was somewhat unpleasant, yet an immense number of spectators were present, including the passengers of three steamers from the neighboring cities and villages. {57} At the close of the day General Smith expressed his entire satisfaction in an animated speech, in which he illustrated the design of the organization of the Legion, viz., to yield obedience to the institutions of our country, and protect the Saints from mobs, after which leave was given for strangers to address the Legion, when General Swanzey, of Iowa, expressed his friendly feelings towards Nauvoo, and his gratification at the good discipline of the Legion. Mrs. Emma Smith and the ladies of other distinguished officers accompanied their companions on the parade. A few Lamanites were present, and there was but little drinking. Two individuals were fined $10.25 for offering whisky for sale. _Tuesday, 5_.--Attended court-martial and city council; an ordinance in relation to public shows and exhibitions was passed. The following was also passed:-- _An Ordinance in Relation to Writs of Habeas Corpus_. Sec. 1. Be it, and it is hereby ordained by the city council of the city of Nauvoo, that no citizen of this city shall be taken out of the city by any writs without the privilege of investigation before the municipal court, and the benefit of a writ of habeas corpus, as granted in the 17th section of the Charter of this city. Be it understood that this ordinance is enacted for the protection of the citizens of this city, that they may in all cases have the right of trial in this city, and not be subjected to illegal process by their enemies. JOSEPH SMITH, Mayor. Passed July 5, 1842. JAMES SLOAN, Recorder. _Wednesday, 6._--Transacted business in the city, and rode to La Harpe with Emma. Expedition to the Pineries Two keel boats, sloop-rigged, and laden with provisions and apparatus necessary for the occasion, and manned with fifty of the brethren, started this morning on an expedition to the upper Mississippi, among the pineries, where they can join those already {58} there, and erect mills, saw boards and plank, make shingles, hew timber, and return next spring with rafts, for the Temple of God, Nauvoo House, &c., to beautify the city of Nauvoo, according to the Prophets. _Thursday, 7_.--Weather very cool at Nauvoo, thermometer at six degrees. _Saturday, 9_.--I rode on the prairie with Brothers Clayton and Gheen to look at some land. Dined on my farm; hoed potatoes, &c., and in the afternoon returned to the city and transacted a variety of business. I find the following phrenological chart of my clerk, Elder Willard Richards, of the quorum of the Twelve, by A. Crane, M.D.:-- _Phrenological Chart of Willard Richards_. _Propensities_. Amitiveness--8, F. Very partial to the opposite sex; generally reciprocated by them. Philoprogenitiveness--7, F. Interested in the happiness of children; fond of their company. Inhabitiveness--7, F. Attached to place of long residence; no desire to change residence. Adhesiveness--11, V. L. Passionately and devotedly attached to lovers and friends. Combativeness--7, F. Great powers of exertion and sustaining under opposition and difficulties. Destructiveness--6, M. Ability to control the passions, and is not disposed to extreme measures. Secretiveness--10, L. Great propensity and ability to conceal feelings, plans, &c. Acquisitiveness--8, F. Frugality and industry, without much of the miserly, penurious, or stingy feeling. Alimentativeness--8, F. A good appetite, but not excessive, partiality for a variety of rich hearty dishes. Vitativeness--7, L. Strong desire to exist; contemplates death as the greatest misfortune. _Feelings_. Cautiousness--Discretion, carefulness, anxiety, apprehension, &c. Approbativeness--10, L. Ambition for distinction; sense of character, sensibility to reproach, fear of scandal. {59}Self-esteem--10, L. High-mindedness, independence, self-confidence, dignity; aspiration for greatness. Concentrativeness--7, F. Can dwell on a subject without fatigue, and control the imagination. _Sentiments_. Benevolence--9, L. Kindness, goodness, tenderness, sympathy. Veneration, 7, F. Religion without great awe or enthusiasm; reasonable deference to superiority. Firmness--9, L. Stability and decision of character and purpose. Conscientiousness--8, L. High regard for duty, integrity, moral principle, justice, obligation, truth, &c. Hope--7, F. Reasonable hopes, a fine flow of spirits; anticipation of what is to be realized. Marvelousness--6, F. Openness to conviction without blind credulity; tolerably good degree of faith. Imitation--10, F. A disposition and respectable ability to imitate, but not to mimic or to act out. Prepossession--8, L. or F. Attached to certain notions; not disposed to change them, &c. Ideality--10, L. Lively imagination; fancy, taste, love of poetry; elegance, eloquence, excellence, &c. _Perceptives_. Admonition--9, F. or M. Desirous to know what others are doing; ready to counsel and give hints of a fault or duty, &c. Constructiveness--8, L. Great mechanical ingenuity, talent and skill. Tune--8, F. or M. Love of music. Without quickness to catch or learn tunes by the ear. Time--8, F. or M. Indistinct notions of the lapse of time, of ages, dates and events, &c. Locality--11, V. L. or L. Great memory of places and position. Eventuality--9, L. Retentive memory of events and particulars. Individuality--10, L. Great desire to see; power of observation. Form--8, F. Cognizance and distinct recollection of shapes, countenances, &c. Size--11, V. L., L. or F. Ability to judge of proportionate size, &c. Weight--6, M. S. or V. S. Deficient balancing power; failure in equilibrium. Color--11, V. L. or L. Great power of recollecting and comparing colors. {60}Language--7, F. Freedom of expression, without fluency or verbosity; no great loquacity. Order--10, L. Love of arrangement; everything in its particular place. Number--9, L. Quickness, facility, and correctness in calculating figures. _Reflectives_. Mirthfulness--10, L. Wit, fun, mirth; perception and love of the ludicrous. Causality--11, L. Ability to think and reason clearly, and perceive the relations of cause and effect. Comparison--10, L. A discrimination; power of illustration, ability to perceive and apply analogies, &c.--[See explanation of numbers, etc. to my chart]. _Sunday, 10_.--Attended meeting at the stand. Elder Woodruff preached. My health was not good. At home in the afternoon. _Monday, 11_.--In the morning, transacting business with Mr. Hunter. In the afternoon, at the printing office reading the papers, and bought a horse of Harmon T. Wilson, which I named Joe Duncan. _Tuesday, 12_.--At the court room in consultation about Bennett. Bishop Miller and Erastus Derby started for Quincy and Missouri. Attended city council. An ordinance was passed regulating auctions; also provision was made for publishing the Legion laws, &c., &c. Mobs, riots, earthquakes, tumults and distress of nations, are common. In England the manufacturers are reducing the wages of the laborers, and turn-outs and starvation follow. The Asiatic cholera has appeared again in India. _Friday, 15_.--It was reported early in the morning that Elder Orson Pratt was missing. I caused the Temple hands and the principal men of the city to make search for him. After which, a meeting was called at the Grove, {61} and I gave the public a general outline of John C. Bennett's conduct. The people met again in the afternoon, and were addressed on the same subject by Brother Hyrum and Elder Kimball. I then stated that I had heard that Edward and D. Kilbourn were engaged with John C. Bennett to bring a mob on the city, from Galena, and asked Edward Kilbourn, who was present, if it was so? To which Mr. Kilbourn replied at some length, and denied the charge. Elder Pratt returned in the evening. I find an editorial, in the _Times and Seasons_, on the government of God as follows:-- _The Government of God_. The government of the Almighty has always been very dissimilar to the governments of men, whether we refer to His religious government, or to the government of nations. The government of God has always tended to promote peace, unity, harmony, strength, and happiness; while that of man has been productive of confusion, disorder, weakness, and misery. The greatest acts of the mighty men have been to depopulate nations and to overthrow kingdoms; and whilst they have exalted themselves and become glorious, it has been at the expense of the lives of the innocent, the blood of the oppressed, the moans of the widow, and the tears of the orphan. Egypt, Babylon, Greece, Persia, Carthage, Rome--each was raised to dignity amidst the clash of arms and the din of war; and whilst their triumphant leaders led forth their victorious armies to glory and victory, their ears were saluted with the groans of the dying and the misery and distress of the human family; before them the earth was a paradise, and behind them a desolate wilderness; their kingdoms were founded in carnage and bloodshed, and sustained by oppression, tyranny, and despotism. The designs of God, on the other hand, have been to promote the universal good of the universal world; to establish peace and good will among men; to promote the principles of eternal truth; to bring about a state of things that shall unite man to his fellow man; cause the world to "beat their swords into plowshares, and their spears into pruning hooks," make the nations of the earth dwell in peace, and to bring about the millennial glory, when "the earth shall yield its increase, resume its paradisean glory, and become as the garden of the Lord." {62}The great and wise of ancient days have failed in all their attempts to promote eternal power, peace and happiness. Their nations have crumbled to pieces; their thrones have been cast down in their turn, and their cities, and their mightiest works of art have been annihilated; or their dilapidated towers, of time-worn monuments have left us but feeble traces of their former magnificence and ancient grandeur. They proclaim as with a voice of thunder, those imperishable truths--that man's strength is weakness, his wisdom is folly, his glory is his shame. Monarchial, aristocratical, and republican governments of their various kinds and grades, have, in their turn, been raised to dignity, and prostrated in the dust. The plans of the greatest politicians, the wisest senators, and most profound statesmen have been exploded; and the proceedings of the greatest chieftains, the bravest generals, and the wisest kings have fallen to the ground. Nation has succeeded nation, and we have inherited nothing but their folly. History records their puerile plans, their short-lived glory, their feeble intellect and their ignoble deeds. Have we increased in knowledge or intelligence? Where is there a man that can step forth and alter the destiny of nations and promote the happiness of the world? Or where is there a kingdom or nation that can promote the universal happiness of its own subjects, or even their general well being? Our nation, which possesses greater resources than any other, is rent, from center to circumference, with party strife, political intrigues, and sectional interest; our counselors are panic stricken, our legislators are astonished, and our senators are confounded, our merchants are paralyzed, our tradesmen are disheartened, our mechanics out of employ, our farmers distressed, and our poor crying for bread, our banks are broken, our credit ruined, and our states overwhelmed in debt, yet we are, and have been in peace. What is the matter? Are we alone in this thing? Verily no. With all our evils we are better situated than any other nation. Let Egypt, Turkey, Spain, France, Italy, Portugal, Germany, England, China, or any other nation, speak, and tell the tale of their trouble, their perplexity, and distress, and we should find that their cup was full, and that they were preparing to drink the dregs of sorrow. England, that boasts of her literature, her science, commerce, &c., has her hands reeking with the blood of the innocent abroad, and she is saluted with the cries of the oppressed at home. Chartism, O'Connelism, and radicalism are gnawing her vitals at home; and Ireland, Scotland, Canada, and the east are threatening her destruction abroad. France is rent to the core, intrigue, treachery, and treason lurk in the dark, and murder, and assassination stalk forth at noonday. Turkey, once the dread of European nations, has been shorn of her strength, has dwindled into {63} her dotage, and has been obliged to ask her allies to propose to her tributary terms of peace; and Russia and Egypt are each of them opening their jaws to devour her. Spain has been the theater of bloodshed, of misery and woe for years past. Syria is now convulsed with war and bloodshed. The great and powerful empire of China, which has, for centuries resisted the attacks of barbarians, has become tributary to a foreign foe, her batteries thrown down, many of her cities destroyed, and her villages deserted. We might mention the Eastern Rajahs, the miseries and oppressions of the Irish; the convulsed state of Central America; the situation of Texas and Mexico; the state of Greece, Switzerland and Poland; nay, the world itself presents one great theater of misery, woe, and "distress of nations with perplexity." All, all, speak with a voice of thunder, that man is not able to govern himself, to legislate for himself, to protect himself, to promote his own good, nor the good of the world. It has been the design of Jehovah, from the commencement of the world, and is His purpose now, to regulate the affairs of the world in His own time, to stand as a head of the universe, and take the reins of government in His own hand. When that is done, judgment will be administered in righteousness; anarchy and confusion will be destroyed, and "nations will learn war no more." It is for want of this great governing principle, that all this confusion has existed; "for it is not in man that walketh, to direct his steps;" this we have fully shown. If there was anything great or good in the world, it came from God. The construction of the first vessel was given to Noah, by revelation. The design of the ark was given by God, "a pattern of heavenly things." The learning of the Egyptians, and their knowledge of astronomy was no doubt taught them by Abraham and Joseph, as their records testify, who received it from the Lord. The art of working in brass, silver, gold, and precious stones, was taught by revelation, in the wilderness. The architectural designs of the Temple at Jerusalem, together with its ornaments and beauty, were given of God. Wisdom to govern the house of Israel was given to Solomon, and to the judges of Israel; and if he had always been their king, and they subject to his mandate, and obedient to his laws, they would still have been a great and mighty people--the rulers of the universe, and the wonder of the world. If Nebuchadnezzar, or Darius, or Cyrus, or any other king possessed knowledge or power, it was from the same source, as the Scriptures abundantly testify. If, then, God puts up one, and sets down another at His pleasure, and made instruments of kings, unknown to themselves, to fulfill His prophecies, how much more was He able, if man would have been subject to His mandate to regulate the affairs of {64} this world, and promote peace and happiness among the human family! The Lord has at various times commenced this kind of government, and tendered His services to the human family. He selected Enoch, whom He directed, and gave His law unto, and to the people who were with him; and when the world in general would not obey the commands of God, after walking with God, he translated Enoch and his church, and the Priesthood or government of heaven was taken away. Abraham was guided in all his family affairs by the Lord; was conversed with by angels, and by the Lord; was told where to go, and when to stop; and prospered exceedingly in all that he put his band unto; it was because he and his family obeyed the counsel of the Lord. When Egypt was under the superintendence of Joseph it prospered, because he was taught of God; when they oppressed the Israelites, destruction came upon them. When the children of Israel were chosen with Moses at their head, they were to be a peculiar people, among whom God should place His name; their motto was: "The Lord is our lawgiver; the Lord is our Judge; the Lord is our King, and He shall reign over us." While in this state they might truly say, "Happy is that people, whose God is the Lord." Their government was a theocracy; they had God to make their laws, and men chosen by Him to administer them; He was their God, and they were His people. Moses received the word of the Lord from God Himself; he was the mouth of God to Aaron, and Aaron taught the people, in both civil and ecclesiastical affairs; they were both one, there was no distinction; so will it be when the purposes of God shall be accomplished: when "the Lord shall be King over the whole earth," and "Jerusalem His throne." "The law shall go forth from Zion, and the word of the Lord from Jerusalem." This is the only thing that can bring about the "restitution of all things spoken of by all the holy Prophets since the world was"--"the dispensation of the fullness of times, when God shall gather together all things in one." Other attempts to promote universal peace and happiness in the human family have proved abortive; every effort has failed; every plan and design has fallen to the ground; it needs the wisdom of God, the intelligence of God, and the power of God to accomplish this. The world has had a fair trial for six thousand years; the Lord will try the seventh thousand Himself; "He whose right it is, will possess the kingdom, and reign until He has put all things under His feet;" iniquity will hide its hoary head, Satan will be bound, and the works of darkness destroyed; righteousness will be put to the line, and judgment to the plummet, and "he that fears the Lord will alone {65} be exalted in that day." To bring about this state of things, there must of necessity be great confusion among the nations of the earth; "distress of nations with perplexity." Am I asked what is the cause of the present distress? I would answer, "Shall there be evil in a city and the Lord hath not done it?" The earth is groaning under corruption, oppression, tyranny and bloodshed; and God is coming out of His hiding place, as He said He would do, to vex the nations of the earth. Daniel, in his vision, saw convulsion upon convulsion; he "beheld till the thrones were cast down, and the Ancient of Days did sit;" and one was brought before him like unto the Son of Man; and all nations, kindred, tongues, and people, did serve and obey Him. It is for us to be righteous, that we may be wise and understand; for none of the wicked shall understand; but the wise shall understand, and they that turn many to righteousness shall shine as the stars for ever and ever. As a Church and a people it behooves us to be wise, and to seek to know the will of God, and then be willing to do it; for "blessed is he that heareth the word of the Lord, and keepeth it," say the Scriptures. "Watch and pray always," says our Savior, "that ye may be accounted worthy to escape the things that are to come on the earth, and to stand before the Son of Man." If Enoch, Abraham, Moses, and the children of Israel, and all God's people were saved by keeping the commandments of God, we, if saved at all, shall be saved upon the same principle. As God governed Abraham, Isaac and Jacob as families, and the children of Israel as a nation; so we, as a Church, must be under His guidance if we are prospered, preserved and sustained. Our only confidence can be in God; our only wisdom obtained from Him; and He alone must be our protector and safeguard, spiritually and temporally, or we fall. We have been chastened by the hand of God heretofore for not obeying His commands, although we never violated any human law, or transgressed any human precept; yet we have treated lightly His commands, and departed from His ordinances, and the Lord has chastened us sore, and we have felt His arm and kissed the rod; let us be wise in time to come and ever remember that "to obey is better than sacrifice, and to hearken than the fat of rams." The Lord has told us to build the Temple and the Nauvoo House; and that command is as binding upon us as any other; and that man who engages not in these things is as much a transgressor as though he broke any other commandment; he is not a doer of God's will, not a fulfiller of His laws. In regard to the building up of Zion, it has to be done by the counsel of Jehovah, by the revelations of heaven; and we should feel to say, "if the Lord go not with us, carry us not up hence." We would say to {66} the Saints that come here, we have laid the foundation for the gathering of God's people to this place, and they expect that when the Saints do come, they will be under the counsel that God has appointed. The Twelve are set apart to counsel the Saints pertaining to this matter; and we expect that those who come here will send before them their wise men according to revelation; or if not practicable, be subject to the counsel that God has given, or they cannot receive an inheritance among the Saints, or be considered as God's people, and they will be dealt with as transgressors of the laws of God. We are trying here to gird up our loins, and purge from our midst the workers of iniquity; and we hope that when our brethren arrive from abroad, they will assist us to roll forth this good work, and to accomplish this great design, that "Zion may be built upon righteousness; and all nations flock to her standard;" that as God's people, under His direction, and obedient to His law, we may grow up in righteousness and truth; that when His purposes shall be accomplished, we may receive an inheritance among those that are sanctified. _Saturday, 16_.--Rode on the prairie with my clerk, to show some land to Brother Russell from New York; dined with my farmer, Brother Cornelius P. Lott, and hoed potatoes. {67} CHAPTER IV. THE PROPHET CHARGED WITH BEING ACCESSORY TO THE ASSAULT ON EX-GOVERNOR BOGGS OF MISSOURI--CORRESPONDENCE WITH GOVERNER CARLIN-THE CHARACTER OF JOHN C. BENNETT-PROPHECY THAT THE SAINTS WOULD BE DRIVEN TO THE ROCKY MOUNTAINS. _Sunday Morning, July 17, 1842_.--Attended meeting at the Grove; was sick and tarried at home the remainder of the day. _Monday, 18_.--Rode out to Brother Kearns and the farm. _Tuesday 19_.--Rode with Dr. Foster, Henry Kearns and others to examine some timber lands, &c. _Wednesday, 20.--_ _Affidavit of Lilburn W. Boggs, Ex-Governor of Missouri_. State of Missouri, county of Jackson: This day personally appeared before me, Samuel Weston, a justice of the peace, within and for the county of Jackson, the subscriber, Lilburn W. Boggs, who being duly sworn doth depose and say that on the night of the 6th day of May, while sitting in his dwelling, in the town of Independence, in the county of Jackson, he was shot with intent to kill, and that his life was despaired of for several days, and that he believes and has good reason to believe from evidence and information now in his possession, that O. P. Rockwell, a citizen or resident of the state of Illinois, is the person who shot him on the night aforesaid, and the said deponent hereby applies to the Governor of the State of Illinois, to deliver the said O. P. Rockwell to some person authorized to receive him and convey him to the county aforesaid, there to be dealt with according to law. LILBURN W. BOGGS. Sworn to and subscribed before me, this 20th day of July, 1842. SAMUEL WESTON, J. P. _Affidavit of the City Council anent John C. Bennett_. We, the undersigned, members of the city council, of the city of {68} Nauvoo, testify that John C. Bennett was not under duress at the time he testified before the city council, May 19, 1842, concerning Joseph Smith's innocence, virtue and pure teaching. His statements that he has lately made concerning this matter are false; there was no excitement at the time, nor was he in anywise threatened, menaced or intimidated. His appearance at the city council was voluntary; he asked the privilege of speaking, which was granted. After speaking for some time on the city affairs, Joseph Smith asked him if he knew anything bad concerning his public or private character. He then delivered those statements contained in the testimony voluntarily, and of his own free will, and went of his own accord, as free as any member of the council. We further testify that there is no such thing as a Danite Society in the city, nor any combination, other than the Masonic Lodge of which we have any knowledge. WILSON LAW, JOHN TAYLOR, WILFORD WOODRUFF, VINSON KNIGHT, HEBER C. KIMBALL, JOHN P. GREENE, WILLIAM MARKS, GEO. A. SMITH, GEO. W. HARRIS, NEWEL K. WHITNEY, BRIGHAM YOUNG, CHARLES C. RICH, ORSON SPENCER. Subscribed and sworn to by the persons whose names appear to the foregoing affidavit, the 20th day of July, A. D. 1842, except Newel K. Whitney, who subscribed and affirmed to the foregoing this day [July 21st] before me. DANIEL H. WELLS, Justice of the peace within and for Hancock county, Illinois. _Friday, 22_.--A special session of the city council was called at eight o'clock this morning; the Vice-Mayor presiding, when the following petition was written: _Petition of the Nauvoo City Council to Governor Carlin_. _To His Excellency, Thomas Carlin, Governor of the State of Illinois:_ We, the undersigned citizens of the State of Illinois, having heard that many reports are in circulation prejudicial to the interest, happiness, peace, well being and safety of the inhabitants of the city of Nauvoo and vicinity have thought proper to lay before your Excellency the following statement: Whereas, the Latter-day Saints having suffered much in the state of Missouri, in time past through the hand of oppression, brought upon them by the falsehoods and misrepresentations of wicked and designing {69} men, whose hands are yet dripping with the blood of the innocent, and whose fiendish rage has sent many a patriot to his long home, leaving in our midst many widows and orphans whose sorrows and tears even time cannot wipe away: We would represent to your Excellency that we broke no law, violated no constitutional rights, nor trampled upon the privileges of any other people in Missouri; yet we had to suffer banishment, exile, the confiscation of our properties, and have diseases, distress and misery entailed upon us and our children, the effects of which we bear about in our bodies, and are indelibly engraven on our minds, and we appeal to your Excellency at the present time, that you will not suffer an occurrence of such heart-rending scenes to take place under your administration. Whilst we have been in this state we have behaved as good, peaceable citizens; we have availed ourselves of no privileges but what are strictly constitutional, and such as have been guaranteed by the authority of this state; we have always held ourselves amenable to the laws of the land; we have not violated any law, nor taken from any their rights. Your Excellency must be acquainted with the false statements and seditious designs of John Cook Bennett, with other political demagogues, pertaining to us as a people. We presume, sir, that you are acquainted with the infamous character of that individual, from certain statements made to us by yourself pertaining to him, but lest you should not be we forward to you documents pertaining to the affair, which will fully show the darkness of his character, and the infamous course that he has taken. Concerning those statements made by him against Joseph Smith, we know that they are false. Joseph Smith has our entire confidence; we know that he has violated no law, nor has he in anywise promoted sedition or rebellion; nor has he sought the injury of any citizen of this or any other place. We are perfectly assured that he is as loyal, patriotic and virtuous a man, as there is in the state of Illinois, and we appeal to your Excellency, if in three years acquaintance with him you have seen anything to the contrary? Inasmuch as this is the case, we your petitioners, knowing that Joseph Smith could not have justice done him in the state of Missouri--that he has suffered enough in that state unjustly already, and that if he goes there it is only to be murdered--pray your Excellency not to issue a writ for him to be given up to the authorities of Missouri; but if your Excellency thinks that he has violated any law, we request that he may be tried by the authorities of this state, for he shrinks not from investigation. {70} We furthermore pray that our lives and the lives of our wives and children may be precious in your sight and that we may have the privilege of following our avocations, of living on our farms, and by our own firesides in peace, and that neither said John C. Bennett, nor any other person may be able to influence your Excellency, either by intrigue or falsehood, to suffer us as a people to be injured by mob violence, but if, in the estimation of your Excellency, we have done wrong, we appeal to the laws of this state. Having heard a report that your Excellency had called upon several companies of militia, to prepare themselves and be in readiness in case of emergency, we would further ask of your Excellency, that if the state or country should be in danger, that the Nauvoo Legion may have the privilege of showing their loyalty in the defense thereof. We have the fullest confidence in the honor, justice and integrity of your Excellency, and feel confident that we have only to present our case before you to insure protection, believing that the cries of so many peaceable and patriotic citizens will not be disregarded by your Excellency. We therefore ask you as the chief magistrate of this state to grant us our requests, and we, as in duty bound, will ever pray. Signed by the Vice-Mayor and City Council. This forenoon I attended a general meeting of the citizens at the stand; Orson Spencer, Esq., presiding. The object of the meeting was to correct the public mind relative to false reports put in circulation by Bennett and others, and General Wilson Law presented the following: _Resolution of a Nauvoo Mass Meeting_. _Resolved_, That having heard that John C. Bennett was circulating many base falsehoods respecting a number of the citizens of Nauvoo, and especially against our worthy and respected Mayor, Joseph Smith, we do hereby manifest to the world, that so far as we are acquainted with Joseph Smith, we know him to be a good, moral, virtuous, peaceable and patriotic man, and a firm supporter of law, justice and equal rights; that he at all times upholds and keeps inviolate the constitution of this state and the United States. This resolution was adopted unanimously by the numerous assembly. The assembly came together in the afternoon, and {71} about eight hundred signed the foregoing petition presented by the city council to Governor Carlin. The "Ladies Relief Society" also drew up a petition signed by about one thousand ladies, speaking in the highest terms of the virtue, philanthropy and benevolence of Joseph Smith, begging that he might not be injured, and that they and their families might have the privilege of enjoying their peaceable rights. A petition was also drawn up by many citizens in and near Nauvoo, who were not "Mormons" setting forth the same things. (See affidavits of Hyrum Smith and William Law _Times and Seasons_, Vol. III, page 870, &c. Also certificates of Elias Higbee and Francis M. Higbee, _Times and Seasons_, Vol. III, page 874.) [A] [Footnote A: The matters of which these affidavits treat are of such importance in the CHURCH HISTORY, since they establish the villainy of John C. Bennett and prove the Prophet to be innocent of those things charged against him by Bennett that it is thought proper to give them here _in extenso_, as also an extract from an editorial from the _Times and Seasons_, explaining the long forbearance with this arch-apostate and traitor.] _Affidavit of Hyrum Smith_. On the seventeenth day of May, 1842, having been made acquainted with some of the conduct of John C. Bennett, which was given in testimony, under oath before Alderman G. W. Harris, by several females who testified that John C. Bennett endeavored to seduce them, and accomplished his designs by saying it was right; that it was one of the mysteries of God, which was to be revealed when the people was strong enough in faith to bear such mysteries--that it was perfectly right to have illicit intercourse with females, providing no one knew it but themselves, vehemently trying them from day to day, to yield to his passions, bringing witnesses of his own clan to testify that there were such revelations and such commandments, and that they were of God; also stating that he would be responsible for their sins, if there were any, and that he would give them medicine to produce abortions, provided they should become pregnant. One of these witnesses, a married woman that he attended upon in his professional capacity whilst she was sick, stated that he made proposals to her of a similar nature; he told her that he wished her husband was dead, and that if he was dead, he would marry her and clear out with her; he also begged her permission to give {72} him [her husband] medicine to that effect; he did try to give him medicine, but he would not take it. On interrogating her what she thought of such teaching, she replied she was sick at the time, and had to be lifted in and out of her bed like a child. Many other acts as criminal were reported to me at the time. On becoming acquainted with these facts, I was determined to prosecute him, and bring him to justice. Some person knowing my determination, having informed him of it, he sent to me William Law and Brigham Young, to request an interview with me, and to see if there could not be a reconciliation made. I told them I thought there could not be, his crimes were so heinous; but told them I was willing to see him; he immediately came to see me; he begged on me to forgive him this once, and not prosecute him and expose him; he said he was guilty, and did acknowledge the crimes that were alleged against him; he seemed to be sorry that he had committed such acts, and wept much and desired that it might not be made public for it would ruin him forever; he wished me to wait, but I was determined to bring him to justice, and declined listening to his entreaties; he then wished me to wait until he could have an interview with the Masonic fraternity; he also wanted an interview with Brother Joseph; he wished to know of me if I would forgive him, and desist from my intentions, if he could obtain their forgiveness; and requested the privilege of an interview immediately. I granted him that privilege as I was acting as master _pro tem_ at that time; he also wished an interview first with Brother Joseph; at that time Brother Joseph was crossing the yard from the house to the store, he immediately came to the store and met Dr. Bennett on the way; he reached out his hand to Brother Joseph and said, Will you forgive me? weeping at the time; he said, Brother Joseph, I am guilty, I acknowledge it, and I beg of you not to expose me, for it will ruin me; Joseph replied, Doctor! why are you using my name to carry on your hellish wickedness? Have I ever taught you that fornication and adultery were right, or polygamy or any such practice? He said, You never did. Did I ever teach you anything that was not virtuous--that was iniquitous, either in public or private? He said, You never did. Did you ever know anything unvirtuous or unrighteous in my conduct or action at any time, either in public or private? He said, I did not. Are you willing to make oath to this before an alderman of the city? He said I am willing to do so. Joseph said, Doctor, go into my office and write what you can in conscience subscribe your name to, and I will be satisfied. I will, he said, and went into the office, and I went with him, and he requested pen, ink and paper of Mr. Clayton, who was acting clerk in that office, and was also secretary _pro tem_, for the Nauvoo Lodge, U. D. William Clayton gave him paper, pen and ink, and he stood at the desk and wrote {73} the following article which was published in the 11th No. of the _Wasp_; sworn to and subscribed before Daniel H. Wells, Alderman, 17th day of May, A. D. 1842. He called in Brother Joseph and read it to him, and asked him if that would do; he said it would; he then swore to it as before mentioned, the article was as follows: STATE OF ILLINOIS, CITY OF NAUVOO. Personally appeared before me, Daniel H. Wells, an alderman of said city of Nauvoo, John C. Bennett, who being duly sworn, according to law, deposeth and saith: that he never was taught anything in the least contrary to the strictest principles of the Gospel, or of virtue, or of the laws of God, or man, under any occasion, either directly or indirectly, in word or deed by Joseph Smith: and that he never knew the said Smith to countenance any improper conduct whatever, either in public or private; and that he never did teach to me in private that an illegal, illicit intercourse with females was, under any circumstances, justifiable, and that I never knew him so to teach others. JOHN C. BENNETT. Sworn to and subscribed before me, this 17th day of May, 1842 DANIEL H. WELLS, Alderman. During all this intercourse I was present with him, and there was no threats used nor harshness, everything was as pacific as could be under existing circumstances. I then immediately convened the Masonic Lodge, it being about 4 o'clock p. m. He then came into the lodge and charges of a similar nature were preferred against him. He admitted they were true, in the presence of about sixty in number. He arose and begged the privilege of speaking to the brethren; he acknowledged his wickedness; and begged for the brethren to forgive him still longer, and he called God and angels to witness that he never would be guilty of the like crimes again--he would lay his hand on the Bible and swear that he would not be guilty of such crimes. He seemed to be very penitent and wept much; his penitence excited sympathy in the minds of the brethren, and they withdrew the charge for the time being until he could be heard on other charges which had been preferred against him by members of the Pickaway Lodge of Ohio, through the communications of the Grand Master, A. Jones. After this we found him to be an expelled Mason, in consequence of his rascally conduct, from the Pickaway Lodge, in Ohio; the circumstances and documents were mentioned in the 11th number of the _Wasp_, signed by George Miller, Master of Nauvoo Lodge, under dispensation, and reads as follows: {74} NOTICE. _To All Whom it May Concern, Greeting_: Whereas John Cook Bennett, in the organization of the Nauvoo Lodge, under dispensation, palmed himself upon the fraternity as a regular Mason in good standing; and satisfactory testimony having been produced before said Lodge, that he, said Bennett, was an expelled Mason, we therefore publish to all the Masonic world, the above facts, that he, the said Bennett may not impose himself upon the fraterns of Masons. All editors who are friendly to the fraternity of free and accepted ancient York Masons will please insert the above. GEORGE MILLER, Master of Nauvoo Lodge under dispensation. Still after all this we found him guilty of similar crimes again, and it was found to our satisfaction that he was conspiring against the peace and safety of the citizens of this state--after learning these facts we exposed him to the public; he then immediately left the place abruptly; threatening to drink the hearts blood of many citizens of this place. Previous to this last disclosure, the hand of fellowship was withdrawn from him, May 11, 1842, by the First Presidency, six days previous to the time he pretended to withdraw from the Church, which you will see published in the _Times and Seasons_, June 15, 1842. I was also present at the time when he gave this testimony before the city council, as printed in the _Times and Seasons_, July 1, 1842, on page 841, which reads as follows: Dr. John C. Bennett, ex-Mayor, was then called upon by the Mayor to state if he knew aught against him; when Mr. Bennett replied: "I know what I am about, and the heads of the Church know what they are about, I expect. I have no difficulty with the heads of the Church. I publicly avow that any one who has said that I have stated that General Joseph Smith has given me authority to hold illicit intercourse with women, is a liar in the face of God, those who have said it are damned liars; they are infernal liars. He never either in public or private gave me any such authority or license, and any person who states it is a scoundrel and a liar. I have heard it said that I should become a second Avard by withdrawing from the Church, and that I was at variance with the heads and should use an influence against them because I resigned the office of mayor; this is false. I have no difficulty with the heads of the Church, and I intend to continue with you, and hope the time may come when I may be restored to full confidence, and fellowship, and my former standing in the Church, and that my conduct may be such as to warrant my restoration--and should the time ever come that I may {75} have an opportunity to test my faith, it will then be known whether I am a traitor or a true man." Joseph Smith then asked: "Will you please state definitely whether you know anything against my character either in public or private?" General Bennett answered: "I do not; in all my intercourse with Gen. Smith, in public and in private, he has been strictly virtuous." ALDERMEN. NEWEL K. WHITNEY, HIRUM KIMBALL, ORSON SPENCER, GUST. HILLS, G. W. HARRIS, COUNCILLORS. WILLARD RICHARDS, WILSON LAW, JOHN TAYLOR, BRIGHAM YOUNG, JOHN P. GREENE, HEBER C. KIMBALL, WILFORD WOODRUFF, GEORGE A. SMITH. JAMES SLOAN, recorder. May 19th, 1842. I know he was not under duress at the time, for his testimony was given free and voluntarily, after requesting the privilege of the council to speak (which was granted him) on matters pertaining to the city ordinances, while speaking, or before he took his seat, he was requested by the mayor of the city, Joseph Smith, to state to the council if he knew aught against him, and he replied according to the above. I also know that he had no private intercourse with Joseph in the preparation room on the 17th day, as he stated in his letter as printed in the _Sangamo Journal_, for the lodge was convened on that day, and I had the keys of the doors in my possession from 7 o'clock a. m. until 6 o'clock p. m., and it was when the lodge called off for refreshment during recess, that I had the interview with him, at which time he wrote the affidavit and subscribed it in my presence, and I was with him during the whole time from his first coming to me, until he signed it and until the lodge convened again at 4 o'clock. HYRUM SMITH. Sworn to and subscribed before me, July 23, 1842. GEORGE W. HARRIS, Alderman of the city of Nauvoo. _Affidavit of Wm. Law_. As John C. Bennett has become our open enemy, and is engaged in circulating falsehoods of the blackest character, I deem it a duty to make the following statement of facts: John C. Bennett states in the _Sangamo Journal_ that the withdrawal of the hand of fellowship by the First Presidency, and the Twelve was {76} after he had withdrawn from the Church. I presume the notice of our withdrawal was not published till after he withdrew, but that does not prove his statement true, for I hereby testify that I signed the article in question several days before he withdrew. I believe it was on the evening of the 11th day of May, some four or five days afterwards I had some conversation with John C. Bennett and intimated to him that such a thing was concluded upon, which intimation, I presume led him to withdraw immediately. I told him we could not bear with his conduct any longer--that there were many witnesses against him, and that they stated that he gave Joseph Smith as authority for his illicit intercourse with females. John C. Bennett declared to me before God that Joseph Smith had never taught him such doctrines, and that he never told any one that he (Joseph Smith) had taught any such things, and that any one who said so told base lies; nevertheless he said he had done wrong, that he would not deny, but he would deny that he had used Joseph Smith's name to accomplish his designs on any one; stating that he had no need of that, for that he could succeed without telling them that Joseph approbated such conduct. These statements he made to me of his own free will, in a private conversation which we had on the subject; there was no compulsion or threats used on my part; we had always been on good terms, and I regretted exceedingly that he had taken such a course. He plead with me to intercede for him, assuring me that he would turn from his iniquity, and never would be guilty of such crimes again. He said that if he were exposed it would break his mother's heart--that she was old, and if such things reached her ears it would bring her down with sorrow to the grave. I accordingly went to Joseph Smith and plead with him to spare Bennett from public exposure, on account of his mother. On many occasions I heard him acknowledge his guilt, and beg not to be destroyed in the eyes of the public, and that he would never act so again, so "help him God." From such promises and oaths I was induced to bear with him longer than I should have done. On one occasion I heard him state before the city council that Joseph Smith had never taught him any unrighteous principles, of any kind, and that if any one says that he ever said that Joseph taught such things they are base liars, or words to that effect. This statement he made voluntarily; he came into the council room about an hour after the council opened, and made the statement, not under duress, but of his own free will, as many witnesses can testify. On a former occasion he came to me and told me that a friend of his was about to be tried by the High Council, for the crime of adultery, and that he feared his name would be brought into question. He entreated me to go to the council and prevent his name from being {77} brought forward, as, said he, "I am not on trial, and I do not want my mother to hear of these things, for she is a good woman." I would further state that I do know from the amount of evidence which stands against John C. Bennett, and from his own acknowledgments, that he is a most corrupt, base, and vile man; and that he has published many base falsehoods since we withdrew the hand of fellowship from him. About the time that John C. Bennett was brought before the Masonic Lodge he came to me and desired that I would go in company with Brigham Young to Hyrum Smith, and entreat of him to spare him--that he wished not to be exposed--that he wanted to live as a private citizen, and would cease from all his folly, etc. I advised him to go to Texas, and when he returned, if he would behave well we would reinstate him. He said he had no means to take him to Texas, and still insisted on Brigham Young and myself to intercede for him. WILLIAM LAW. Sworn to, and subscribed before me a justice of the peace, within and for the county of Hancock, state of Illinois, July 20th, 1842. DANIEL H. WELLS. _Certificate of Elias and Francis M. Higbee_. _Mr. Editor_: Sir, from a perusal of the St. Louis papers, I find from an article signed J. C. Bennett, stating that all who are friends to Mr. Joseph Smith he considers his enemies--as a matter of course, then, I must be one, for I am, and have been for a long time the personal friend of Joseph Smith; and I will here say that I have never yet seen or known anything against him that I should change my mind. It is true many reports have been and are put in circulation by his enemies for political religious effect, that upon investigation are like the dew before the morning sun, vanish away, because there is no real substance in them. Could Dr. Bennett expect any man acquainted with all the circumstances, and matters of fact which were developed both here and from abroad, respecting his conduct and character, previous to his leaving this place, for one moment to believe him--I answer, _No!_ he could not. And all his affidavits, that came from any person entitled to credit, (I say entitled to credit, because some there are who are not entitled to credit; as Dr. Bennett very well knows) are in amount nothing at all, when summed up, and render no person worthy of death or bonds. Francis M. Higbee's knowledge concerning the murder of a prisoner in Missouri, I am authorized to say, by Francis M. Higbee that he {78} knows of no such thing--that no prisoner was ever killed in Missouri, to the best of his knowledge. And I also bear the same testimony that there never was any prisoner killed there, neither were we ever charged with any such thing, according to the best of my recollection. ELIAS HIGBEE. July 22, 1842. This is to certify that I do not know of the murder of any prisoner in Missouri, as above alluded to. FRANCIS M. HIGBEE. July 22, 1842. [The following is the excerpt from the _Times and Seasons_ alluded to in the foot note at page 71:] _John C. Bennett_. In the state of Missouri we had our Hinckle, our Avard, Marsh, McLellin, and others who were the first to flee in time of danger--the first to tell of things that they never knew, and swear to things that they never before had heard of. They were more violent in their persecutions, more relentless and sanguinary in their proceedings, and sought with greater fury the destruction and overthrow of the Saints of God who had never injured them, but whose virtue made them blush for their crimes. All that were there remember that they were the stoutest and the loudest in proclaiming against oppression; they protested vehemently against mob and misrule, but were the first in robbing, spoiling, and plundering their brethren. Such things we have always expected; we know that the "net will gather together of every kind, good and bad," that "the wheat and tares must grow together until the harvest," and that even at the last there will be five foolish as well as five wise virgins. Daniel, in referring to the last days says, in speaking concerning the "Holy Covenant," that many shall have indignation against it, and shall obtain information from those that forsake the Holy Covenant, "and the robbers of thy people shall seek to exalt themselves, but they shall fall." This we have fully proven--we have seen them try to exalt themselves, and we have seen their fall. He goes on further to state, that "many shall cleave unto them by flatteries." Such was Dr. Avard, and John C. Bennett--with the latter we have to do at the present time, and in many of the foregoing statements and prophecies we shall see his character and conduct exemplified. He professed the greatest fidelity, and eternal friendship, yet was he an adder in the path, and a viper in the bosom. He professed to be virtuous and chaste, yet did he pierce the heart of the innocent, introduce misery and infamy into families, reveled in voluptuousness and crime, and led {79} the youth that he had influence over to tread in his unhallowed steps; he professed to fear God, yet did he desecrate His name, and prostitute his authority to the most unhallowed and diabolical purposes; even to the seduction of the virtuous, and the defiling of his neighbor's bed. He professed indignation against Missouri, saying, "My hand shall avenge the blood of the innocent;" yet now he calls upon Missouri to come out against the Saints, and he "will lead them on to glory and to victory." It may asked why it was that we would countenance him so long after being apprised of his iniquities, and why he was not dealt with long ago. To this we would answer, that he has been dealt with from time to time; when he would acknowledge his iniquity, ask and pray for forgiveness, beg that he might not be exposed, on account of his mother, and other reasons, saying, he should be ruined and undone. He frequently wept like a child, and begged like a culprit for forgiveness, at the same time promising before God and angels to amend his life, if he could be forgiven. He was in this way borne with from time to time, until forbearance was no longer a virtue, and then the First Presidency, the Twelve, and the Bishops withdrew their fellowship from him, as published in the 16th number of this paper. The Church afterwards publicly withdrew their fellowship from him, and his character was published in the 17th number of this paper; since that time he has published that the conduct of the Saints was bad--that Joseph Smith and many others were adulterers, murderers, etc., that there was a secret band of men that would kill people, etc., called Danites--that he was in duress when he gave his affidavit, and testified that Joseph Smith was a virtuous man--that we believed in and practiced polygamy, [B] that we believed in secret murders, and aimed to destroy the government, etc., etc. As he has made his statements very public, and industriously circulated them through the country, we shall content ourselves with answering his base falsehoods and misrepresentations, without giving publicity to them, as the public is generally acquainted with them already. [C] [Footnote B: A distinction here must be kept in mind between the "polygamy" charged against the Saints by Bennett and plurality of wives allowed under certain restrictions by the revelation on the Eternity of the Marriage Covenant. It was the vicious, promiscuous polygamous associations charged by Bennett that belief in and practice of by the Saints is here denied, not the plural relations under the seal and covenant of the marriage law in the aforesaid revelation. See Bennett's "History of the Saints," (1842), pp. 217-260.] [Footnote C: According to Bennett's own statement concerning himself, he joined the Church for the purpose of exposing the alleged treasonable designs of the Mormon people against several of the western states. In his book, entitled "The History of the Saints," (Leland & Whitney, Boston, 1842), he says: "I find that it is almost universally the opinion of those who have heard of me in the eastern part of the United States, that I united myself to the Mormons from a conviction of the truth of their doctrines, and that I was, at least for some time, a convert to their pretended religion. This, however, is a very gross error. I never believed in them or their doctrines. This is, and indeed was, from the first, well known to my friends and acquaintances in the western country, who were well aware of my reasons for connecting myself with the Prophet; which reasons I will now proceed to state. My attention had been long turned towards the movements and designs of the Mormons, with whom I had become pretty well acquainted, years before, in the state of Ohio; and after the formation of their establishment at Nauvoo, in 1839, the facts and reports respecting them, which I continually heard, led me to suspect, and indeed, to believe, that their leaders had formed, and were preparing to execute, a daring and colossal scheme of rebellion and usurpation throughout the Northwestern States of the Union. It was to me evident that temporal, as well as spiritual, empire was the aim and expectation of the Prophet and his cabinet. The documents that will hereafter be introduced, will clearly show the existence of a vast and deep-laid scheme, upon their part, for conquering the states of Ohio, Indiana, Illinois, Iowa, and Missouri, and erecting upon the ruin of their present governments a despotic military and religious empire, the head of which, as emperor and pope, was to be Joseph Smith, the Prophet of the Lord, and his ministers and viceroys, the apostles, high priests, elders, and bishops, of the Mormon Church. The fruition of this hopeful project would, of course, have been preceded by plunder, devastation, and bloodshed, and by all the countless horrors which invariably accompany civil war. American citizens could not be expected to stand quietly by, and suffer their governments to be overthrown, their religion subverted, their wives and children converted into instruments for a despot's lust and ambition, and their property forcibly appropriated to the use and furtherance of a base imposture. The Mormons would, of course, meet with resistance as soon as their intentions became evident; and so great was already their power, and so rapidly did their numbers increase, that the most frightful consequences might naturally be expected to ensue, from an armed collision between them and the citizens who still remained faithful to the God and the laws of their fathers. These reflections continually occurred to me, as I observed the proceedings of the Mormons, and, at length, determined me to make an attempt to detect and expose the movers and machinery of the plot." The promised documentary proofs of the alleged scheme to overthrow government in the states names, and establish on their ruins a despotic military government, etc., did not appear in the book compiled by Bennett, nor can his statement be true that he joined the Church for the purpose of exposing a secret plot on the part of Joseph Smith and his associated against government in the United States. The most probable and most charitable view in relation to Bennett's actions and character is that expressed by the late President John Taylor in his public discussion with a number of Protestant ministers in France, 1850, who relied on Bennett's "disclosures" concerning Joseph Smith and the Mormon people for the data of their arguments. Of Bennett, with whom he was well and intimately acquainted, the late President John Taylor said: "Respecting John C. Bennett: I was well acquainted with him. At one time he was a good man, but fell into adultery, and was cut off from the Church for his iniquity; and so bad was his conduct, that he was also expelled from the municipal courts, of which he was a member. He then went lecturing through the country, and commenced writing pamphlets for the sake of making money, charging so much for admittance to his lectures, and selling his slanders. His remarks, however, were so bad, and his statements so obscene and disgraceful, that respectable people were disgusted." Elder Taylor's opponents regarded this as an attack upon Bennett's character, to which Elder Taylor answered: "Mr Carter * * tells us that it is not too late to attack John C. Bennett's motives for joining the Church. Did I ever attack John C. Bennett's motives for joining the Church? * * * * I stated concerning John C. Bennett, that at one time he was a good man, but that he fell into iniquity and was cut off from the Church for adultery, and then commenced his persecutions. If I had my books here I could have shown an affidavit made before the city council about the time he was cut off, stating that he knew nothing evil or bad of Joseph Smith, an affidavit that I heard him make himself." (Public discussion between Reverends Cleeve, Robinson, Carter, and Elder John Taylor at Boulogne-Sur-Mer, France, 1850.)] {80} _Affidavit of Daniel H. Wells Anent John C. Bennett_. STATE OF ILLINOIS, COUNTY OF HANCOCK. I hereby certify that on the 17th day of May last, John C. Bennett subscribed and swore to the affidavit over my signature of that date and published in the _Wasp_, after writing the same in my presence, in the office where I was employed in taking depositions of witnesses. The door of the room was open and free for all, or any person to pass or repass. After signing and being qualified to the affidavit aforesaid, {81} he requested to speak to me at the door. I followed him out; he told me some persons had been lying about him, and showed me a writing granting him the privilege to withdraw from the Church, and remarked that the matter was perfectly understood between him and the heads of the Church; and that he had resigned the mayor's office, and should resign the office he held in the Legion; but as there was a court-martial to be held in a few days Joseph Smith desired that he would wait until that was over. I was in the city council on the 19th day of May last. I there heard him say what has been published concerning the teachings of Joseph Smith, and of his own course. I afterwards met him in company with Colonel Francis M. Higbee. He then stated that he was going to be the candidate, (meaning the candidate for the legislature) and Joseph and Hyrum Smith were going in for him. Said: "You know it will be better for me not to be bothered with the mayor's office, Legion, 'Mormon,' or anything else." During all this time, if he was under duress or fear, he must have a good faculty for concealing it, for he was at liberty to go and come when and where he pleased, so far as I am capable of judging. I know that I saw him in different parts of the city even after he had made these statements, transacting business as usual, and said he was going to complete some business pertaining to the mayor's office; and I think did attend to work on the streets. I was always personally friendly with him, after I became acquainted {82} with him. I never heard him say anything derogatory to the character of Joseph Smith, until after he had been exposed by said Smith, on the public stand in Nauvoo. DANIEL H. WELLS. July 22nd, A. D. 1842. Sworn to and subscribed before me, a justice of the peace, in and for the city of Nauvoo, in said county, this 22nd day of July, 1842. GUSTAVUS HILLS, J. P. and Alderman. [L. S.] _Times and Seasons Editor's Note_.--"Daniel H. Wells, Esq., is an old resident in this place, and not a Mormon." _Sunday, 24_.--This morning at home sick. Attended meeting at the Grove in the afternoon, and spoke of Brother Miller's having returned with the good news that Bennett would not be able to accomplish his designs. _Tuesday, 26_.--Sick this morning. Rode to my farm in the afternoon. _Wednesday, 27_.--Attended meeting at the Grove and listened to the electioneering candidates, and spoke at the close of the meeting. _Letter of Governor Carlin to Joseph Smith, Anent the Foregoing Resolution and Petition_. QUINCY, July 27, 1842. DEAR SIR:--Your communication of the 25th instant, together with the petitions of the citizens of the city of Nauvoo, both male and female, were delivered to me last evening by Brevet-Major-General Wilson Law; also a report of James Sloan, Esq., Secretary of Nauvoo Legion, of the proceedings of a Court Martial of Brevet-Major-General had upon charges preferred against Major-General John C. Bennett; upon which trial the court found the defendant guilty, and sentenced him to be cashiered; all of which have been considered. In reply to your expressed apprehensions of "the possibility of an attack upon the peaceable inhabitants of the city of Nauvoo and vicinity, through the intrigues and false representations of John C. Bennett and others," and your request that I would issue official orders to you to have the Nauvoo Legion in readiness to be called out at a moment's warning in defense of the peaceable citizens, &c., I must say that I cannot conceive of the least probability, or scarcely possibility, of an attack of violence upon the citizens of Nauvoo from any quarter whatever, and as utterly impossible that such attack is contemplated by any {83} sufficient number of persons to excite the least apprehension of danger or injury, and whilst I should consider it my imperative duty to promptly take measures to suppress and repel any invasion, by violence of the people's rights, I nevertheless think that it is not in my province to interpose my official authority gratuitously when no such exigency exists. From the late exposure, as made by General Bennett it is not strange that the apprehensions of the citizens of Nauvoo are excited, but so far as I can learn from the expression of public opinion, the excitement is confined to the Mormons themselves, and only extends to the community at large as a matter of curiosity and wonder. Very respectfully, Your obedient servant, THOMAS CARLIN. To General Joseph Smith. Elder W. Woodruff started for St. Louis, to procure printing paper for the _Times and Seasons_. _Saturday, 30_.--I wrote to Thomas Carlin, Governor of the state of Illinois as follows: _Letter of the Prophet to Governor Carlin--Satisfied with the Governor's Attitude_. NAUVOO, July 30, 1842. ESTEEMED SIR:--Your favor of the 27th instant per Brevet Major-General Wilson Law is before me. I cannot let this opportunity pass without tendering to you my warmest thanks for the friendly treatment my lady as well as those with her received at your hands during the late visit, and also for the friendly feelings breathed forth in your letter. Your Excellency may be assured that they are duly appreciated by me, and shall be reciprocated. I am perfectly satisfied with regard to the subject under consideration, and with your remarks. I shall consider myself and our citizens secure from harm under the broad canopy of the law under your administration. We look to you for protection in the event of any violence being used towards us, knowing that our innocence with regard to all the accusations in circulation will be duly evidenced before an enlightened public. Any service we can do the state at any time will be cheerfully done, for our ambition is to be serviceable to our country. With sentiments of respect and esteem, I remain your humble servant, JOSEPH SMITH. My wife's nephew, L. D. Wasson, who had gone out on {84} a preaching mission, wrote us this day from Philadelphia--(see _Times and Seasons_, Vol. III, pages 891 and 892.) [Sidenote: Death of Bishop Vinson Knight.] _Sunday, 31_.--In council with Bishops Miller and Whitney, Brigham Young, John Taylor, &c., concerning Bishop Vinson Knight's sickness. Brother Knight has been sick about a week, and this morning he began to sink very fast until twelve o'clock when death put a period to his sufferings. [Sidenote: Requirements of High Priests.] The High Priests' Quorum met in council, and instructed their clerk to publish in the _Times and Seasons_ that it is the duty of the High Priests to have their names enrolled on the records of the quorums when they arrive at Nauvoo. The members, when they spoke in turns, were required to state whether they had any hardness with the brethren, kept the Word of Wisdom, had family prayers, &c. An earthquake was recently felt in Dublane Cathedral, near Comrie Scotland. _Monday, August 1, 1842_.--A most disgraceful riot is reported to have commenced in Philadelphia, between the colored and white people, which continued three or four days. _Wednesday, 3_.--In the city transacting a variety of business in company with General James Adams, and others. Brigadier-General Wilson Law elected Major-General of the Nauvoo Legion (by a small majority over Lyman Wight) in place of John C. Bennett, cashiered. _Thursday, 4_.--In company with fifteen others learning sword exercise with Colonel Brewer, and attending to a variety of business. _Friday, 5_.--Engaged in a variety of business, and at six in the evening presided in the city council; Councilor Taylor brought forward a bill to regulate proceedings in the Municipal Court under habeas corpus--the bill was read the first time, and upon motion for a second reading it was referred to a select committee, namely Alderman Spencer, and Councilors Taylor and William Law, to report thereon at the next sitting of council. {85} [Sidenote: Prophecy that the Saints Would be Driven to the Rocky Mountains.] _Saturday, 6_.--Passed over the river to Montrose, Iowa, in company with General Adams, Colonel Brewer, and others, and witnessed the installation of the officers of the Rising Sun Lodge Ancient York Masons, at Montrose, by General James Adams, Deputy Grand-Master of Illinois. While the Deputy Grand-Master was engaged in giving the requisite instructions to the Master-elect, I had a conversation with a number of brethren in the shade of the building on the subject of our persecutions in Missouri and the constant annoyance which has followed us since we were driven from that state. I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains, many would apostatize, others would be put to death by our persecutors or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the midst of the Rocky Mountains. [D] [Footnote D: It is thought important that the following statement from a biography of Anson Call, by Edward Tullidge, should be made part of the history of this prophetic incident, as doubtless the testimony of Brother Call relates to the same incident as that described in the Prophet's text of the History, notwithstanding some confusion of dates that exists in the Call testimony. It will be seen that the Prophet fixes the date of his prophecy on Saturday, the 6th of August, 1842. In Whitney's History of Utah, Vol. IV.--(Biographical section of the history, p. 143), the date on which Call heard the prophecy, is given as the 8th of August, 1842. While in Tullidge's biography of Call the date is given as the 14th of July, 1843, evidently an error. There is no entry in the Prophet's journal for the 8th of August, 1842, and the entries for the 8th of August, 1843, and the 14th of July, 1843, relate to matters of quite a different character. Tullidge, in relating Anson Call's recollection of the incident also says that J. C. Bennett was present on the occasion, which must also be an error, as the rupture between Bennett and the Church and its authorities occurred and he had left Nauvoo previous to the 6th of August, 1842. In the Call statement as published by Tullidge, the name of Mr. Adams, the Deputy Grand Master Mason in charge of the ceremonies, is given as George, it should be James. _Statement of Anson Call_. "On the 14th of July, 1843, with quite a number of his brethren, he crossed the Mississippi river to the town of Montrose, to be present at the installment of the Masonic Lodge of the "Rising Sun." A block schoolhouse had been prepared with shade in front, under which was a barrel of ice water. Judge George [James] Adams was the highest masonic authority in the state of Illinois, and had been sent there to organize this lodge. He, Hyrum Smith, and J. C. Bennett, being high Masons, went into the house to perform some ceremonies which the others were not entitled to witness. These, including Joseph Smith, remained under the bowery. Joseph, as he was tasting the cold water, warned the brethren not to be too free with it. With the tumbler still in his hand he prophesied that the Saints would yet go to the Rocky Mountains; and, said he, this water tastes much like that of the crystal streams that are running from the snow-capped mountains. We will let Mr. Call describe this prophetic scene: "I had before seen him in a vision, and now saw while he was talking his countenance change to white; not the deadly white of a bloodless face, but a living brilliant white. He seemed absorbed in gazing at something at a great distance, and said: 'I am gazing upon the valleys of those mountains.' This was followed by a vivid description of the scenery of these mountains, as I have since become acquainted with it. Pointing to Shadrach Roundy and others, he said: 'There are some men here who shall do a great work in that land.' Pointing to me, he said: 'There is Anson, he shall go and shall assist in building up cities from one end of the country to the other, and you, rather extending the idea to all those he had spoken of, shall perform as great a work as has been done by man, so that the nations of the earth shall be astonished, and many of them will be gathered in that land and assist in building cities and temples, and Israel shall be made to rejoice.' "It is impossible to represent in words this scene which is still vivid in my mind, of the grandeur of Joseph's appearance, his beautiful descriptions of this land, and his wonderful prophetic utterances as they emanated from the glorious inspirations that overshadowed him. There was a force and power in his exclamations of which the following is but a faint echo: 'Oh the beauty of those snow-capped mountains! The cool refreshing streams that are running down through those mountain gorges!' Then gazing in another direction, as if there was a change of locality: 'Oh the scenes that this people will pass through! The dead that will lay between here and there.' Then turning in another direction as if the scene had again changed: 'Oh the apostasy that will take place before my brethren reach that land!' 'But,' he continued, 'The priesthood shall prevail over its enemies, triumph over the devil and be established upon the earth, never more to be thrown down!' He then charged us with great force and power, to be faithful to those things that had been and should be committed to our charge, with the promise of all the blessings that the Priesthood could bestow. 'Remember these things and treasure them up. Amen.'" (Tullidge's Histories, Vol. II. History of Northern Utah, and Southern Idaho.--Biographical Supplement, p. 271 _et seq_.)] {86} _Sunday, 7_.--At home through the day. [Sidenote: Arrest of the Prophet on a Requisition of Missouri.] _Monday, 8_.--This forenoon I was arrested by the deputy sheriff of Adams county, and two assistants, on a warrant issued by Governor Carlin, founded on a requisition from Governor Reynolds of Missouri, upon the affidavit of ex-Governor Boggs, complaining of the said Smith as "being an accessory before the fact, to an assault with intent to kill made by one Orrin P. Rockwell on Lilburn W. Boggs," on the night of the sixth of May, A. D. 1842. Brother Rockwell was arrested at the same time as principal. {87} There was no evasion of the officers, though the municipal court issued a writ of habeas corpus according to the constitution of the state, Article 8, and Section 13. This writ demanded the bodies of Messrs. Smith and Rockwell to be brought before the aforesaid court; but these officers refused to do so, and finally without complying, they left us in the care of the marshal, without the original writ by which we were arrested, and by which only we could be retained, and returned to Governor Carlin for further instructions, and myself and Rockwell went about our business. [Sidenote: The Prophet's Comments on His Arrest.] I have yet to learn by what rule of right I was arrested to be transported to Missouri for a trial of the kind stated. "An accessory to an assault with intent to kill," does not come under the provision of the _fugitive_ act, when the person charged has not been out of Illinois, &c. An accessory before the fact to manslaughter is something of an anomaly. The isolated affidavit of ex-Governor Boggs is no more than any other man's, and the constitution says, "that no person shall be liable to be transported out of the state, for an offense committed within the same." The whole is another Missouri farce. In fact, implied power, and constructive guilt, as a _dernier resort_, may answer the purpose of despotic governments, but are beneath the dignity of the Sons of Liberty, and would be a blot on our judicial escutcheon. I received a letter from the postoffice, which had been broken open, and I was grieved at the meanness of its contents. The city council passed the following "Ordinance regulating the mode of proceeding in cases of habeas corpus before the municipal court:" _Ordinance on Habeas Corpus Procedure_. Sec. 1. Be it ordained by the city council of the city of Nauvoo, that in all cases where any person or persons, shall at any time hereafter, be arrested or under arrest in this city, under any writ or process, and {88} shall be brought before the municipal court of this city, by virtue of a writ of habeas corpus, the court shall in every such case have power and authority, and are hereby required to examine into the origin, validity and legality of the writ of process, under which such arrest was made, and if it shall appear to the court, upon sufficient testimony that said writ or process was illegal, or not legally issued, or did not proceed from proper authority, then the court shall discharge the prisoner from under said arrest; but if it shall appear to the court that said writ or process had issued from proper authority, and was a legal process, the court shall then proceed and fully hear the merits of the case, upon which said arrest was made, upon such evidence as may be produced and sworn before said court, and shall have power to adjourn the hearing, and also issue process from time to time, in their discretion, in order to procure the attendance of witnesses, so that a fair and impartial trial and decision may be obtained in every such case. Sec. 2. And be it further ordained that if upon investigation it shall be proven before the municipal court, that the writ or process has been issued, either through private pique, malicious intent, or religious or other persecution, falsehood or misrepresentation, contrary to the constitution of this state, or the Constitution of the United States, the said writ or process shall be quashed and considered of no force or effect, and the prisoner or prisoners shall be released and discharged therefrom. Sec. 3. And be it also further ordained that in the absence, sickness, debility, or other circumstances disqualifying or preventing the mayor from officiating in his court, as chief justice of the municipal court, the aldermen present shall appoint one from amongst them to act as chief justice, or president pro tempore. Sec. 4. This ordinance to take effect and be in force from and after its passage. Passed August 8, 1842. HYRUM SMITH, Vice-Mayor and President Pro Tempore. JAMES SLOAN, Recorder. A disgraceful and bloody riot occurred in Cincinnati this evening, in and about the "Sans Souci House." {89} CHAPTER V. THE PROPHET IN SECLUSION--CORRESPONDENCE WITH WILSON LAW--COMPANIONSHIP OF THE PROPHET AND HIS WIFE, EMMA SMITH--THE PROPHET'S APPRECIATION OF HIS FRIENDS. _Tuesday, August 9_.--In company with Judge Ralston and Lawyer Powers, preparing for the return of the sheriff; prepared a writ of habeas corpus for the master in chancery. _Wednesday, 10_.--The deputy sheriff returned to Nauvoo, but I was absent and he did not see me, nor Brother Rockwell. He endeavored to alarm my wife and the brethren with his threats, if I was not forthcoming, but they understood the law in such cases, and his threats proved harmless. _Thursday, 11_.--This forenoon Brother William Law entered into conversation with the sheriff on the illegality of the whole proceedings in reference to the arrest, when the sheriff acknowledged that he believed Joseph was innocent, and that Governor Carlin's course which he had pursued, was unjustifiable and illegal. [Sidenote: Meeting of the Prophet with Confidential Friends.] I spent the day at Uncle John Smith's in Zarahemla, and sent word that I wished to see Emma, Brothers Hyrum Smith, William Law and others, with instructions to meet me on the island between Nauvoo and Montrose. After dark, Emma, Hyrum, William Law, Newel K. Whitney, George Miller, William Clayton, and Dimick Huntington, met at the waterside near the brick store, and proceeded in a skiff between the islands until they arrived near the lower {90} end; and then hailed to shore. After waiting a very little while, the skiff arrived from the opposite shore, and in it were myself, and Brother Erastus H. Derby. A council was then held in the skiffs, and various statements set forth in regard to the state of things. It was reported that the governor of Iowa had issued a warrant for my apprehension, and that of Orrin P. Rockwell, and that the sheriff of Lee county was expected down immediately; very strong evidence was also manifested that Governor Reynolds of Missouri was not acquainted with these proceedings; that ex-Governor Boggs had made oath before a justice of the peace or a judge, and that the judge had made the requisition, and not Governor Reynolds, also that the writ issued by Carlin was illegal and unjustifiable. It is absolutely certain that the whole business is another glaring instance of the effects of prejudice against me as a religious teacher, and that it proceeds from a persecuting spirit, the parties have signified their determination to have me taken to Missouri, whether by legal or illegal means. It was finally concluded that I should be taken up the river in a skiff, and be landed below Wiggan's farm, so called, and that I should proceed from thence to Brother Edward Sayers, and there abide for a season. This being concluded upon, we separated, myself and Brother Derby being rowed up the river by Brother Dunham, and the remainder crossed over to Nauvoo. It was agreed that Brother Albert P. Rockwood should proceed up the river on shore to the place where the skiff should stop, and there light up two fires as a signal for a stopping place. After the boat had proceeded some distance above the city, a fire was discovered on shore. We concluded that it was the signal and immediately rowed towards shore. When near the shore one of the company hailed a person on the banks, but received a very unsatisfactory answer, whereupon we turned about and put to the channel, and upon coming near the middle of the {91} river, discovered two fires a little higher up the stream. We immediately steered towards the fires and were happy to find Brother Rockwood awaiting our arrival. We then proceeded through the timber to Brother Sayers' house, where we were very kindly received and made welcome. Judge Ralston and Lawyer Powers departed, each for home, expressing their perfect willingness to aid us in every possible manner. Judge Ralston also promised to ascertain the state of affairs in Quincy, and give us the earliest information. [Sidenote: State of Things in Iowa.] _Friday, 12_.--This forenoon it appeared still more evident that the whole course of proceedings by Governor Carlin and others was illegal. After some consultation with Brother William Law, Emma concluded to dispatch a messenger with a letter to Lawyer Powers, of Keokuk, to request him to go to Burlington, Iowa Territory, and there see the governor of Iowa, and endeavor to ascertain whether Governor Reynolds had made any requisition on him for myself and Rockwell. William Walker proceeded to cross the river on my horse, "Joe Duncan," in sight of a number of persons--one chief design in this movement was to draw the attention of the sheriffs and public from all idea that I was on the Nauvoo side of the river. At night William Clayton and John D. Parker, left Nauvoo after dark, and came to see me, and found me cheerful and in good spirits. [Sidenote: Efforts to Throw the Prophet off his Guard.] _Saturday, 13_.--This forenoon Brother Hyrum received a letter from Elder Hollister at Quincy, stating that Governor Carlin had said that his proceedings were illegal and he should not pursue the subject any further. The letter also stated that Ford (the agent to receive me from the hands of the sheriff and carry me to Missouri) had concluded to take the first boat and start home; and that he was going to fetch a force from Missouri. All this, my friends thought, was only a scheme got up for the purpose {92} of throwing us off our guard, that they might come unexpectedly, kidnap, and carry me to Missouri. [Sidenote: Visit of Emma to the Prophet.] I had sent a request to Emma to come to see me, and she concluded to start in the carriage, but while it was preparing, it attracted the attention of the sheriff who kept a close watch of all movements. To avoid suspicion, Emma walked to Sister Durphy's and waited the arrival of the carriage which passed off down the river with William Clayton and Lorin Walker, with raised curtains, receiving Emma by the way, without any discovery by the sheriff; when about four miles down the river, the carriage turned on the prairie and passing around the city, turned into the timber opposite Wiggan's farm, when Emma alighted and walked to Brother Sayers', and the carriage returned. I was in good spirits, although somewhat afflicted in body, and was much rejoiced to meet my dear wife once more. A report came over the river to the following effect: There are several small companies of men in Montrose, Nashville, Keokuk, &c., in search of Joseph, they saw his horse go down the river yesterday, and were confident he was on that side. They swear they will have him. It is said there is a reward of thirteen hundred dollars offered for the apprehension and delivery of Joseph and Rockwell, and this is supposed to have induced them to make search. The sheriff and deputy have uttered heavy threats several times; saying that if they could not find Joseph they would lay the city in ashes. They say they will tarry in the city a month, but what they will find him. Great freshet in Virginia, Indian murders in Florida, and riots in Canada are reported in this day's _Wasp_. _Sunday, 14_.--Spent the forenoon chiefly in conversation with Emma on various subjects, and in reading my history with her--both felt in good spirits and very cheerful. Wrote the following letter to Wilson Law (who was officially reported to have been duly elected to the Office of major-general of the Nauvoo Legion) as follows: {93} _Letter of the Prophet to Wilson Law--Directing the Latter How to Proceed on Certain Contingencies Arising_. HEADQUARTERS OF NAUVOO LEGION, August 14, 1842. _Major-General Law_: DEAR GENERAL:--I take this opportunity to give you some instructions how I wish you to act in case our persecutors should carry their pursuits so far as to tread upon our rights as free-born American citizens. The orders which I am about to give you, are the result of a long series of contemplations since I saw you. I have come fully to the conclusion both since this last difficulty commenced as well as before, that I never would suffer myself to go into the hands of the Missourians alive, and to go into the hands of the officers of this state is nothing more or less than to go into the hands of the Missourians; for the whole farce has been gotten up unlawfully and unconstitutionally, as well on the part of the Governor as others, by a mob spirit, for the purpose of carrying out mob violence, to carry on mob intolerance in a religious persecution. I am determined, therefore, to keep out of their hands, and thwart their designs, if possible, that perhaps they may not urge the necessity of force and bloodshed against their own fellow citizens, and loyal subjects [of the state], and become ashamed and withdraw their pursuits. But if they should not do this, and shall urge the necessity of force; and if I by any means should be taken, these are therefore to command you forthwith, without delay, regardless of life or death, to rescue me out of their hands. And further, to treat any pretensions to the contrary, unlawful and unconstitutional, and as a mob got up for the purpose of a religious persecution to take away the rights if men. And further that our chartered rights and privileges shall be considered by us as holding the supremacy in the premises, and shall be maintained. Nothing short of the Supreme Court of this State having authority to disannul them; and the Municipal Court having jurisdiction in my case. You will see, therefore, that the peace of the city of Nauvoo is kept, let who will endeavor to disturb it. You will also see, that whenever any mob force, or violence is used on any citizen thereof, or that belongeth thereunto, you will see that that force or violence, is immediately dispersed and brought to punishment; or meet it, or contest it, at the point of the sword with firm, undaunted and unyielding valor; and let them know that the spirit of old Seventy-Six and of Washington yet lives, and is contained in the bosoms and blood of the children of the fathers. If there are any threats in the city, let legal steps be taken against them; and let no man, woman or child be intimidated, or suffer it to be done. Nevertheless, as I said in the first place, we will take every measure that lays in our power, and {94} make every sacrifice that God or man could require at our hands to preserve the peace and safety of the people without collision. And if sacrificing my own liberty for months and years without stooping to the disgrace of Missouri persecutions and violence, and Carlin's misrule and corruption. I bow to my fate with cheerfulness, and all due deference in consideration of the lives, safety and welfare of others. But if this policy cannot accomplish the desired object let our charter and municipality, free trade, and sailor's rights be our motto, and go-ahead David Crocket like, and lay down our lives like men, and defend ourselves to the best advantage we can to the very last. You are therefore hereby authorized and commanded by virtue of the authority which I hold, and commission granted me by the executive of this state, to maintain the very letter and spirit of the above contents of this letter to the very best of your ability; to the extent of our lives and our fortunes, and to the lives and fortunes of the Legion; as also all those who may volunteer their lives and fortunes with ours; for the defense of our wives and children, our fathers and our mothers; our homes, our grave yards and our tombs; and our dead and their tombstones, and our dear bought American liberties, with the blood of our fathers and all that is dear and sacred to men. Shall we shrink at the onset? No! Let every man's brow be as the face of a lion; let his breast be as unshaken as the mighty oak, and his knee confirmed as the sapling of the forest: and by the voice and loud roar of the cannon; and the loud peals and thundering of artillery; and by the voice of the thunderings of heaven as upon Mount Sinai; and by the voice of the heavenly hosts; and by the voice of the eternal God; and by the voice of innocent blood; and by the voice of innocence; and by the voice of all that is sacred and dear to man, let us plead the justice of our cause; trusting in the arm of Jehovah, the Eloheim, who sits enthroned in the heavens; that peradventure He may give us the victory; and if we bleed, we shall bleed in a good cause, in the cause of innocence and truth; and from henceforth will there not be a crown of glory for us? And will not those who come after hold our names in sacred remembrance? And will our enemies dare to brand us with cowardly reproach? With these considerations, I subscribe myself, yours most faithfully and respectfully, with acknowledgments of your high and honored trusts as Major-General of the Nauvoo Legion. JOSEPH SMITH, Mayor of the City of Nauvoo, and Lieutenant-General of the Nauvoo Legion, of Illinois Militia. P.S.--I want you to communicate all the information to me of all the transactions as they are going on daily, in writing, by the hands of my {95} aides-de-camp. As I am not willing that anything that goes from my hand to you should be made a public matter, I enjoin you to keep all things in your own bosom; and I want everything that comes from you to come through my aides. The bearer of this will be able to pilot them in a way that will not be prejudicial to my safety. JOSEPH SMITH. [Sidenote: The Departure of Emma for Nauvoo.] I gave the foregoing letter to Emma with a charge to deliver it to General Law tomorrow. After considerable conversation on various subjects, and partaking of dinner Emma, accompanied by Brothers Derby and Clayton started for Nauvoo. The morning had been very wet, and the roads were very muddy. It was difficult walking--they proceeded to the river and entered a skiff, in which they proceeded across the river, and then down the side of the islands--soon after they got on the water, the wind began to blow very hard, and it was with much difficulty and apparent danger that they could proceed; but they continued on, and after considerable toil arrived opposite the city of Nauvoo--they went between the islands and crossed over the river to Montrose. As soon as they landed the wind abated, and was nearly calm. Brother Derby wanted to return up the river without the additional toil of crossing to Nauvoo--they met with Brother Ivins' skiff just about to go over to Nauvoo, they got into that skiff and left Brother Derby to return at his own leisure. Before they could get over the wind arose again considerably, but they arrived safe home about six o'clock in the evening, where they found Mr. Powers from Keokuk, who had just returned from Burlington. While there he ascertained that there was no writ issued in Iowa for me. The people inquired "if it was not true that Joseph had been commissioned by the United States to visit the Indians and negotiate with them for a tract of land," such being the report in circulation. Mr. Powers answered that he "was not authorized to assert that the report was {96} true, but he thought that it was not only possible, but probable;" but in this Mr. Powers was mistaken. _Monday, 15_.--This forenoon several reports were in circulation in the city, that the militia are on their way here, and the same is said to have been stated by the stage driver, but it is supposed that it is only a scheme to alarm the citizens. Emma presented the foregoing letter to Major-General Law, to which he responded as follows: _Letter of Wilson Law to the Prophet, Expressing Willingness to Carry out the Latter's Instructions_. NAUVOO CITY, ILLINOIS, August 15, Afternoon, 1842. _Lieutenant-General Joseph Smith:_ DEAR FRIEND:--I this morning received a line from you, by the young man (Walker) respecting the guns, &c. One of them is in the stone shop by the Nauvoo house. One I expect to get put into Mr. Ivins' barn, and the other I cannot get under lock and key in any place I know of yet, but I will have them taken the best care of that I can. I have also received from the hand of your lady your orders at length respecting matters and things, and I am happy indeed to receive such orders from you, for your views on these subjects are precisely my own. I do respond with my whole heart to every sentiment you have so nobly and so feelingly expressed, and while my heart beats, or this hand which now writes is able to write and wield a sword, you may depend on it being at your service in the glorious cause of liberty and truth, and ready in a moment's warning to defend the rights of man, both civil and religious. Our common rights and peace is all we ask, and we will use every peaceable means in our power to enjoy these; our rights we must have, peace we must have if we have to fight for it. There has nothing worthy of notice come to my knowledge today, the gentlemen officers are seemingly very unhappy and out of humor with themselves more than with anybody else. They see we have the advantage of them and that they cannot provoke us to break the law; and I think they know if they do that, we will use them up the right way. I guess they see that in our patience we possess our souls, and I know that if they shed, or cause to be shed, a drop of blood, of one of the least amongst us, that the lives of the transgressors shall atone for it, with the help of our God. I send you the ordinance that was passed by the court martial on {97} Saturday last, for your approval or otherwise, as it cannot become a law without your approbation. I also send you the returns of the election for Major-General, as you ordered the election, you will please order the war secretary of the Legion (Colonel Sloan) to send for a commission. With the warmest feelings of my heart, I remain most respectfully yours, WILSON LAW. P.S.--Afternoon, 6 o'clock, I have just learned that Mr. Pitman got a letter about noon and got ready immediately, and started off, as he said for Carthage, but I think for Quincy, giving it up for a bad job. W. L. [Sidenote: Unfriendly Spirit at Carthage.] About dark Brother Woolley returned from Carthage and stated that he had conversed with Chauncey Robinson, who informed him that he had ascertained that the sheriffs were determined to have me, and if they could not succeed themselves they would bring a force sufficient to search every house in the city, and if they could not find me there, they would search the state, &c. As before stated, the sheriffs left the city, about four o'clock, saying they were going to Carthage, but Brother Woolley did not meet them on the road. It is believed they are gone to Quincy. [Sidenote: Calmness and Courage of the Prophet.] In consequence of these reports it was considered wisdom that some of the brethren should go and inform me. Accordingly about nine o'clock Hyrum Smith, George Miller, William Law, Amasa Lyman, John D. Parker, Newel K. Whitney and William Clayton started by different routes on foot and came to the place where I was. When the statement was made to me I proposed to leave the city, suspecting I was no longer safe, but upon hearing the whole statement from those present I said I should not leave my present retreat yet, I did not think I was discovered, neither did I think I was any more unsafe than before. I discovered a degree of excitement and agitation manifested {98} in those who brought the report, and I took occasion to gently reprove all present for letting report excite them, and advised them not to suffer themselves to be wrought upon by any report, but to maintain an even, undaunted mind. Each one began to gather courage, and all fears were soon subsided, and the greatest union and good feeling prevailed amongst all present. Various subjects then were conversed upon, and counsel given which was felt to be most seasonable and salutary. After conversing awhile in the grove the company retired into the house and sat and conversed until about two o'clock, at which time they departed, evidently satisfied and much encouraged by the interview. A great whirlwind at Chauffailes, France. Thirty houses were carried away, and over twenty persons killed. Six hundred houses with all they contained were burned at Ursel, Russia. The following editorial appeared in the _Times and Seasons_: PERSECUTION. "If ye will live godly in Christ Jesus, ye shall suffer persecution," was the solemn proclamation made by one of the ancient servants of God; a prophecy that has received its fulfillment in all ages, that has been known and understood by all Saints, and that has been engraven upon the memories of all the faithful; for while blood, and fire, and sword, and torture, have been brought into requisition against the Saints; whilst chains, and fetters and death have been employed, and their sighings and mournings have been wafted on the wings of the wind; their solitary hours and midnight cries; their distress and calamity have been disregarded. This eternal truth has re-echoed in their ears; it has touched their inmost soul; has been written on the tablet of their hearts--"if ye will live godly in Christ Jesus, ye shall suffer persecution." Ever since the formation of the Church of Jesus Christ of Latter-day Saints, calumny, reproach and persecution have flown plentifully into their lap--detraction, slander, falsehood, and misrepresentation have been gratuitously heaped upon them; they have been assailed by vexatious law suits, organized mobs, and illegally treated by militia; they have been imprisoned, whipped, tarred and feathered, and driven from {99} their homes; they have had their property confiscated, and have suffered banishment, exile and death for their religion. Missouri has been one of the principal actors in the scene; she has made many a wife a widow, and many a child an orphan. The tears of the oppressed have plentifully watered her soil; the cries of her robbed and spoiled have rung through her valleys, and been re-echoed from hill to hill; many a weary pilgrim borne down with oppression and weary of life has laid himself down to sleep in the arms of death, while the blood of the innocent has drenched her soil. And never till the trump of God shall sound, the sleeping dead shall arise, the books be opened and the secret history of peoples and nations be unfolded, will the amount of their sufferings be fully known. That day will unfold scenes of wickedness, misery and oppression, and deeds of inhumanity and blood that the most eloquent cannot portray, the pencil of the limner depict; and that is beyond the power of language to unfold--scenes of misery, of woe, and human suffering. Dipped in the malice of the most fiendish hate, the cup of misery has been wrung out, and they have drunk it to the very dregs. Missouri, frantic with rage, and not yet filled with blood, wishes now to follow her bleeding victims to their exile, and satiate herself with blood. And not satisfied with staining her own escutcheon, she wishes to decoy the noble, generous and patriotic sons of Illinois--to deceive them with appearances--to draw them into her snare, that they may be sharer in her crimes, and participate in her guilt and stamp with eternal infamy their character. We have already to blush for the gullibility of many of her [Illinois] editors who feel desirous to fan the deadly flame, and stain their hands with her [Missouri's] foul deeds. We would advise such to halt, to pause for a moment--to reflect upon what they are doing. Have they not witnessed Missouri's wanton persecution; her cruel oppression; her deadly hate? Have they not loudly exclaimed against such proceedings; stood forth in defense of republicanism--and as true patriots defended the rights of man? And can they now advocate a cause that would attempt to make an innocent, virtuous people "tremble at the sight of gathering hosts!" or even moot the question. Who is it that has made his affidavit that Joseph Smith has been accessory to shooting him? Governor Boggs of Missouri, a man, who, three years ago, issued an order to exterminate fifteen thousand men, women and children in republican America; a man who sanctioned mobocracy, and raised militia for that effect; a man who has been the cause of the death of scores of innocent people, and has actually been a wholesale murderer. This is the man who prefers the charge; a man who has long ago violated his constitutional oath. We deprecate at all times the commission of so diabolical a crime as that of murder if committed {100} upon our greatest enemies; and would content ourselves with letting the Lord take vengeance into His own hands. Moreover we would seriously ask if his [Governor Boggs'] statement concerning Joseph Smith is probable, or even possible, under the circumstances mentioned by him? Could Governor Boggs swear that Joseph Smith was accessory before the fact, when he has not seen him for three years? and when Joseph Smith has not been in the state of Missouri for that length of time? Whatever his belief might be about his being engaged in the plot, he could not swear to it. Concerning Rockwell, he was in Missouri, and it is reported that he is gone there to prove himself clear, but we should think that Missouri is the last place to go for _justice_; we don't think that she is capable of administering it to the Mormons; she must, however, first atone for her bloody deeds, and refund to them what she has robbed them of before their confidence can be restored in her justice, or righteousness. But we would ask, is there no one to murder men but Mormons? Are not assassins stalking through her streets daily? Let the history of the frequent murders in St. Louis and other places in Missouri answer. But again, who does not know that Boggs has been in frequent difficulties with other people; that he has been on the point of duelling with senators, and that his life has been frequently threatened, and that not by Mormons: this we are prepared to prove. Without saying more upon this subject we will proceed to give a history of the arrest. On Monday the 8th instant General Smith was arrested upon a warrant under the signature of Governor Carlin, in accordance, as stated, with a call from Governor Reynolds of Missouri, upon the affidavit of ex-Governor Boggs. Mr. Rockwell was arrested at the same time as the principal. There was no evasion of this call for the persons of Messrs. Smith and Rockwell. The Municipal Court, however, issued a writ of habeas corpus, according to the constitution and city charter. This writ demanded the bodies of Smith and Rockwell to be brought before the said court, but the officers in charge of these men refused to obey its call; though after some deliberation, they left them in charge of the city marshal, without the original writ by which they were arrested, and by which only they could be retained, and returned back to Governor Carlin for further instruction. Thus Messrs. Smith and Rockwell were free from the arrest, as the marshal had no authority to hold them in custody. Some two or three days after, the aforesaid officers returned, for the purpose of executing the Governor's order, without paying attention to the writ of habeas corpus issued by the Municipal Court; but Messrs. Smith and Rockwell were absent. In a free government every person's rights and privileges are the same; no extraordinary process can issue legally, nor no extra-judicial {101} act be required; justice, like her representative goddess, is blind to appearances, and favors no one. In this point of view, then, let us legally examine the case in question:--Mr. Boggs makes an affidavit in Missouri, and charges one O. P. Rockwell with "shooting Lilburn W. Boggs with intent to kill," on the night of the 6th of May, 1842, and that the said Rockwell had fled from justice to the state of Illinois. Shooting with intent to kill, and Mr. Boggs alive two or three months after to swear to it may be set down as insufficient grounds for writ from the governor of one state, to demand a person as a fugitive from justice in another state. For aught that appears to the contrary, he might have shot in his own defense and been justifiable; as the charge is not grounded on the wilful, malicious, or felonious intent, without the fear of God before his eyes, to murder. The affidavit is therefore not sufficient for the apprehension, detention and transportation of the said Rockwell to the courts of Missouri. Here we deny that the Orrin P. Rockwell arrested is the one intended in the writ, this Rockwell being not guilty. If Mr. Boggs _knew_, of himself, the fact that Mr. Rockwell shot at him with intent to kill, why did he delay the prosecution some two or three months? If he obtained his knowledge from a second or third person, why not avail himself of their affidavits in the body of the writ? Again, Mr. Boggs charges one Mr. Joseph Smith with being "accessory before the fact to an assault with intent to kill," on the night of the sixth of May, 1842. This must allude to some other Joseph Smith, as the Joseph Smith of this city, was in Nauvoo on the aforesaid sixth of May, 1842, and on the next day he was at his post as Lieut. Gen. of the Nauvoo Legion. Nor can it be proved that he has been in the state of Missouri for the last three years. But for the sake of argument admit the language of the writ, and Joseph Smith as an accessory before the fact, with intent to kill, must have aided or abetted by words, or by means, while in the state of Illinois, and cannot come under the purview of the fugitive act. Having not fled from justice from another state; and, according to the express language of the constitution; "he could not be liable to be transported but of the state for an offense committed within the same." An accessory before the fact in man-slaughter is an anomaly--and now if _the_ Joseph Smith of Nauvoo, has committed a crime of the nature charged in the writ, which we deny _in toto_, he should be held amenable to the laws of Illinois, and in the ordinary course of procedure by indictment, in accordance with the right of the constitution, which says that he should have a "speedy public trial by an impartial jury of the vicinage." Judging now from all the facts of the case, taking the two affidavits together, we must say that the whole forms but a poor excuse for executive {102} interference, and when properly weighed by good judges of law in criminal jurisprudence, will be found wanting in all the important counts which constitute a fair case. As to the writ of habeas corpus, issued by the Municipal Court of the city of Nauvoo, it was not acted upon, though we believe that so long as it was not incompatible with the spirit and meaning of the constitution of the state, and of the constitution of the United States, its power was sovereign, as to the rights and privileges of citizens, granted to them by the City Charter, having these express privileges, in words as follows: "To make, ordain, establish and execute all such ordinances, not repugnant to the constitution of the United States and of this state, as they may deem necessary for the peace, benefit, good order, regulation, convenience and cleanliness of the city"--_and_ "the Municipal Court shall have power to grant writs of habeas corpus in all cases arising under the ordinance of the city council." Now, it is well known that if this court exceeded the bounds of the chartered power, or transcended the limits of the constitution of the state, or United States, it could be made to respond in a writ of _quo warranto_; and, as a writ of habeas corpus can only test the _validity_, not the virtue of a process (as testimony to prove the _guilt_ or _innocence_ of a person--under an investigation by habeas corpus, is inadmissible), we believe, that judges, lawyers, and jurors, will not be very apprehensive that the law of the land, or the rights of the people, will _suffer violence_ on this account. Under the existing animosity of the inhabitants of the state of Missouri, manifested towards the Church of Latter-day Saints, prudence would dictate great caution, and forbearance in the proceedings of public functionaries, relative to claims for persons or property in favor of either party, holding sacred the old maxim: "That it would be better to let ninety and nine guilty persons go unpunished, than to punish one innocent person unjustly." Concerning the whole matter, we believe that the parties are entirely innocent of the charges alleged against them; and that the whole of it is a wicked and malicious persecution. But it may here be asked by some, if they are innocent, why did they not apply to the master in chancery for a writ of habeas corpus, present themselves before the judge of the District Court, and prove themselves clear? First, we would answer, that the writ of our Municipal Court was treated with contempt by the officers, and it would have been dishonoring our municipal authorities to have acknowledged the insufficiency of their writ, and to have let our city charter be wantonly trodden under foot; and that could not have been enforced without coercion, and perhaps employing military force, which under the present excited state of society might have been construed to treason. {103} In the second place, if they appealed to the District Court it might have availed them nothing, even if the judge felt disposed to do justice (which we certainly believe he would have done) as their dismissal would rest upon some technicalities of law, rather than upon the merits of the case; as testimony to prove the guilt or innocence of the persons charged, could not be admitted on the investigation on a writ of habeas corpus, the question not being whether the persons are guilty or not guilty; but merely to test the validity of the writ; which if proved to be issued in due form of law, however innocent the parties might be, would subject them to be transported to Missouri--to be murdered. Upon the whole we think that they have taken the wisest course; we have no reflections to make upon their conduct, and shall maintain unshaken our opinions unless we have more light on the subject than we now possess. _Tuesday, August 16_.--Wrote as follows:-- _The Prophet's Letter to Emma Smith--Detailing Prospective Movements_. NAUVOO, August 16, 1842. MY DEAR EMMA:--I embrace this opportunity to express to you some of my feelings this morning. First of all, I take the liberty to tender you my sincere thanks for the two interesting and consoling visits that you have made me during my almost exiled situation. Tongue cannot express the gratitude of my heart, for the warm and true-hearted friendship you have manifested in these things towards me. The time has passed away, since you left me, very agreeably thus far; my mind being perfectly reconciled to my fate, let it be what it may. I have been kept from melancholy and dumps, by the kind-heartedness of Brother Derby, and his interesting chit-chat from time to time, which has called my mind from the more strong contemplation of things and subjects that would have preyed more earnestly upon my feelings. Last night Brothers Hyrum, Miller, Law, and others came to see us. They seemed much agitated, and expressed some fears in consequence of some maneuverings and some flying reports which they had heard in relation to our safety; but, after relating what it was, I was able to comprehend the whole matter to my entire satisfaction, and did not feel at all alarmed or uneasy. They think, however, that the militia will be called out to search the city; and if this should be the case, I would be much safer for the time being at a little distance off, until Governor Carlin could get weary, and be made ashamed of his corrupt and unhallowed proceedings. I had supposed, however, that if there were any serious operations taken by the governor, that Judge Ralston, or Brother Hollister would have notified us; and cannot believe that anything very {104} serious is to be apprehended, until we obtain information from a source that can be relied upon. I have consulted whether it is best for you to go to Quincy and see the Governor; but, on the whole, he is a fool; and the impressions that are suggested to my mind are, that it will be of no use; and the more we notice him and flatter him, the more eager he will be for our destruction. You may write to him whatever you see proper, but to go and see him, I do not give my consent at present. Brother Miller again suggested to me the propriety of my accompanying him to the Pine Woods, and then he return, and bring you and the children. My mind will eternally revolt at every suggestion of that kind, more especially since the dream and vision that was manifested to me on the last night. My safety is with you, if you want to have it so. Anything more or less than this cometh of evil. My feelings and counsel I think ought to be abided. If I go to the Pine country, you shall go along with me, and the children; and if you and the children go not with me, I don't go. I do not wish to exile myself for the sake of my own life, I would rather fight it out. It is for your sakes, therefore, that I would do such a thing. I will go with you, then, in the same carriage, and on horseback from time to time as occasion may require; for I am not willing to trust you in the hands of those who cannot feel the same interest for you that I feel; to be subject to the caprice, temptations, or notions of anybody whatever. And I must say that I am prepossessed somewhat with the notion of going to the Pine country anyhow; for I am tired of the mean, low, and unhallowed vulgarity of some portions of the society in which we live; and I think if I could have a respite of about six months with my family, it would be a savor of life unto life, with my house. Nevertheless, if it were possible, I would like to live here in peace and wind up my business; but if it should be ascertained to a dead certainty that there is no other remedy, then we will round up our shoulders and cheerfully endure it; and this will be the plan: Let my horse, saddle, saddle-bags, and valise to put some shirts and clothing in, be sent to me. Let Brothers Derby and Miller take a horse and put it into my buggy, with a trunk containing my heavier clothes, shoes, boots, &c.; and let Brother Taylor accompany us to his father's, and there we will tarry, taking every precaution to keep out of the hands of the enemy, until you can arrive with the children. Let Brother Hyrum bring you. Let Lorin Farr and Brother Clayton come along, and bring all the writings, and papers, books, and histories, for we shall want a scribe in order that we may pour upon the world the truth, like the lava from Mount Vesuvius. Then, let all the goods, household furniture, clothes, and store goods that can be procured be put on the boat, and let twenty or thirty of the best men that we {105} can find be put on board to man it, and let them meet us at Prairie-du-Chien; and from thence we will wend our way like larks up the Mississippi, until the towering mountains and rocks shall remind us of the places of our nativity, and shall look like safety and home; and then we will bid defiance to the world, to Carlin, Boggs, Bennett, and all their whorish whores and motly clan, that follow in their wake, Missouri not excepted, and until the damnation of hell rolls upon them, by the voice, and dread thunders, and trump of the eternal God. Then in that day will we not shout in the victory, and be crowned with eternal joys, for the battles we have fought, having kept the faith and overcome the world? Tell the children it is well with their father as yet; and that he remains in fervent prayer to Almighty God for the safety of himself, and for you, and for them. Tell Mother Smith that it shall be well with her son, whether in life or in death; for thus saith the Lord God. Tell her that I remember her all the while, as well as Lucy, and all the rest. They all must be of good cheer. Tell Hyrum to be sure and not fail to carry out my instructions; but, at the same time if the militia does not come, and we should get any favorable information, all may be well yet. Yours in haste, your affectionate husband until death, through all eternity, for evermore. JOSEPH SMITH. P.S.--I want you to write to Lorenzo D. Wasson, and get him to make affidavit to all he knows about Bennett, and forward it. I also want you to ascertain from Hyrum whether he will conform to what I have requested; and you must write me an answer per bearer, giving me all the news you have, and what is the appearance of things this morning. J. S. I also wrote General Law as follows:-- _Joseph Smith's Letter to Wilson Law--Concerning Probable Movements of the Prophet_. HEADQUARTERS NAUVOO LEGION, August 16, 1842. _Major-General Law:_ BELOVED BROTHER AND FRIEND:--Those few lines which I received from you, written on the 15th, were to me like apples of gold in pictures of silver. I rejoice with exceeding great joy to be associated in the high and responsible stations which we hold, [with one] whose mind and feelings and heart are so congenial with my own. I love that soul that {106} is so nobly entabernacled in that clay of yours. May God Almighty grant that it may be satiated with seeing a fulfillment of every virtuous and manly desire that you possess! May we be able to triumph gloriously over those who seek our destruction and overthrow, which I believe we shall. The news you wrote me is more favorable than that which was communicated by the brethren. They seemed a little agitated for my safety, and advised me for the Pine Woods country, but I succeeded admirably in calming all their fears; but, nevertheless, as I said in my former letter, I was willing to exile myself for months and years, if it would be for the welfare and safety of the people; and I do not know but it would be as well for me to take a trip to the Pine countries, and remain until arrangements can be made for my most perfect safety when I return. These are, therefore, to confer with you on this subject, as I want to have a concert of action in everything I do. If I knew that they would oppress me alone, and let the rest of you dwell peaceably and quietly, I think it would be the wisest plan to absent myself for a little season, if by that means we could prevent the effusion of blood. Please write and give me your mind on that subject, and all other information that has come to hand today, and what are the signs of the times. I have no news, for I am where I cannot get much. All is quiet and peaceable around. I therefore wait with earnest expectation for your advices. I am anxious to know your opinion on any course that I may see proper to take, for in the multitude of counsel there is safety. I add no more, but subscribe myself your faithful and most obedient servant, friend, and brother, JOSEPH SMITH, Lieut.-General of the Nauvoo Legion of Illinois Militia. The foregoing letters were delivered to Brother Derby, who proceeded immediately to the city. Brother Derby has taken the greatest interest in my welfare, and I feel to bless him. [Sidenote: Blessing of the Prophet upon Erastus H. Derby.] Blessed is Brother Erastus H. Derby, and he shall be blessed of the Lord. He possesses a sober mind, and a faithful heart. The snares therefore that will subsequently befall other men, who are treacherous and rotten hearted, shall not come nigh unto his doors, but shall be far from the path of his feet. He loveth wisdom and shall be found possessed of her. Let there be a crown of glory and a diadem {107} upon his head. Let the light of eternal truth shine forth upon his understanding; let his name be had in everlasting remembrance; let the blessings of Jehovah be crowned upon his posterity after him, for he rendered me consolation in the lonely places of my retreat. How good and glorious it has seemed unto me, to find pure and holy friends, who are faithful, just, and true, and whose hearts fail not; and whose knees are confirmed and do not falter, while they wait upon the Lord, in administering to my necessities, in the day when the wrath of mine enemies was poured out upon me. In the name of the Lord, I feel in my heart to bless them, and to say in the name of Jesus Christ of Nazareth, that these are the ones that shall inherit eternal life. I say it by virtue of the Holy Priesthood, and by the ministering of holy angels, and by the gift and power of the Holy Ghost. [Sidenote: Sentiments of the Prophet Towards His Wife Emma.] How glorious were my feelings when I met that faithful and friendly band, on the night of the eleventh, on Thursday, on the island at the mouth of the slough, between Zarahemla and Nauvoo: with what unspeakable delight, and what transports of joy swelled my bosom, when I took by the hand, on that night, my beloved Emma--she that was my wife, even the wife of my youth, and the choice of my heart. Many were the reverberations of my mind, when I contemplated for a moment the many scenes we had been called to pass through, the fatigues and the toils, the sorrows and sufferings, and the joys and consolations, from time to time, which had strewed our paths and crowned our board. Oh what a commingling of thought filled my mind for the moment, again she is here, even in the seventh trouble--undaunted, firm, and unwavering--unchangeable, affectionate Emma! [Sidenote: The Prophet's Love for His Brother Hyrum.] There was Brother Hyrum who next took me by the hand--a natural brother. Thought I to myself, Brother Hyrum, what a faithful {108} heart you have got! Oh may the Eternal Jehovah crown eternal blessings upon your head, as a reward for the care you have had for my soul! O how many are the sorrows we have shared together; and again we find ourselves shackled with the unrelenting hand of oppression. Hyrum, thy name shall be written in the book of the law of the Lord, for those who come after thee to look upon, that they may pattern after thy works. [Sidenote: The Bond Between the Prophet and Newel K. Whitney.] Said I to myself, Here is Brother Newel K. Whitney also. How many scenes of sorrows have strewed our paths together; and yet we meet once more to share again. Thou art a faithful friend in whom the afflicted sons of men can confide, with the most perfect safety. Let the blessings of the Eternal also be crowned upon his head. How warm that heart! how anxious that soul! for the welfare of one who has been cast out, and hated of almost all men. Brother Whitney, thou knowest not how strong those ties are that bind my soul and heart to thee. My heart was overjoyed as I took the faithful band by the hand, that stood upon the shore, one by one. William Law, William Clayton, Dimick B. Huntington, George Miller, were there. The above names constituted the little group. [Sidenote: The Prophet's Exaltation of Spirit.] I do not think to mention the particulars of the history of that sacred night, which shall forever be remembered by me; but the names of the faithful are what I wish to record in this place. These I have met in prosperity, and they were my friends; and I now meet them in adversity, and they are still my warmer friends. These love the God that I serve; they love the truths that I promulgate; they love those virtuous, and those holy doctrines that I cherish in my bosom with the warmest feelings of my heart, and with that zeal which cannot be denied. I love friendship and truth; I love virtue and law; I love the God of Abraham, of Isaac, and of Jacob; and they are my brethren, and I shall live; {109} and because I live they shall live also. These are not the only ones who have administered to my necessity and whom the Lord will bless. There is Brother John D. Parker and Brother Amasa Lyman, and Brother Wilson Law, and Brother Henry G. Sherwood. My heart feels to reciprocate the unwearied kindnesses that have been bestowed upon me by these men. They are men of noble stature, of noble hands, and of noble deeds; possessing noble, and daring, and giant hearts and souls. There is Brother Joseph B. Noble also, I would call up in remembrance before the Lord. There is Brother Samuel H. Smith, a natural brother--he is even as Hyrum. There is Brother Arthur Millikin also, who married my youngest sister, Lucy: he is a faithful, an honest, and an upright man. [Sidenote: The Prophet's Gratitude.] While I call up in remembrance before the Lord these men, I would be doing injustice to those who rowed me in the skiff up the river that night, after I parted with the lovely group--who brought me to this my safe, and lonely, and private retreat--Brother Jonathan Dunham, and the other, whose name I do not know. Many were the thoughts that swelled my aching heart, while they were toiling faithfully with their oars. They complained not of hardship and fatigue to secure my safety. My heart would have been harder than an adamantine stone, if I had not prayed for them with anxious and fervent desire. I did so, and the still small voice whispered to my soul: These, that share your toils with such faithful hearts, shall reign with you in the kingdom of their God; but I parted with them in silence, and came to my retreat. I hope I shall see them again, that I may toil for them, and administer to their comfort also. They shall not want a friend while I live; my heart shall love those, and my hands shall toil for those, who love and toil for me, and shall ever be found faithful to my friends. Shall I be ungrateful? Verily no! God forbid! I design to continue this subject at a future time. {110} CHAPTER VI. CORRESPONDENCE BETWEEN JOSEPH SMITH AND WILSON LAW, ET AL.--THE PROPHET ON THE ATTITUDE OF GOVERNOR CARLIN TOWARDS HIMSELF AND THE SAINTS--REVIVAL OF THE ZEAL OF SIDNEY RIGDON--THE PROPHET'S BLESSINGS UPON HIS FRIENDS. _Tuesday, August 16, 1842_.--Brother Derby returned in the evening, bringing the following letter: _Letter of Emma Smith to Joseph Smith, Relating to the Future Movements of the Prophet, and Items of Business_. DEAR HUSBAND:--I am ready to go with you if you are obliged to leave; and Hyrum says he will go with me. I shall make the best arrangements I can and be as well prepared as possible. But still I feel good confidence that you can be protected without leaving this country. There are more ways than one to take care of you, and I believe that you can still direct in your business concerns if we are all of us prudent in the matter. If it was pleasant weather I should contrive to see you this evening, but I dare not run too much of a risk, on account of so many going to see you. General Adams sends the propositions concerning his land, two dollars an acre, payments as follows: Assumption of mortgage, say about fourteen hundred, interest included. Taxes due, supposed about thirty dollars. Town property one thousand dollars. Balance, money payable in one, two, three or four years. Brother Derby will tell you all the information we have on hand. I think we will have news from Quincy as soon as tomorrow. Yours affectionately forever, EMMA SMITH. _Letter of Wilson Law to Joseph Smith--Advises Retirement of the Prophet from Nauvoo until Next Governor Takes his Seat of Office_. NAUVOO CITY, ILLINOIS, 1 o'clock, afternoon, August 16, 1842. _Lieutenant-General Joseph Smith:_ MY DEAR FRIEND.--I have just received and read yours of today, and hasten to reply. {111} There is no movement of any kind going on today amongst the enemy, as far as I can see, which helps to strengthen me in my opinion of yesterday; but still it might be a calm before a storm, and if so we will meet it when it comes. You wish my opinion respecting your absenting yourself for some time from those friends that are dear to you as life, and to whom you are also as dear, and from the place and station to which you are called by Him who ruleth in the armies of heaven and amongst the inhabitants of the earth. I must confess that I feel almost unworthy to give an opinion on the subject, knowing that your own judgment is far superior to mine; but nevertheless you shall have it freely. It is this: I think that if they cannot get you peaceably according to the forms of law, that they will not dare to attempt violence of any kind upon the inhabitants of the city; for they are well aware that they cannot insult us with impunity, neither use violence, only at the risk of their lives; and there are but few men who are willing to risk their lives in a bad cause. It is the principles and spirit of liberty, of truth, of virtue, and of religion, and equal rights, that make men courageous, and valiant and fearless in the day of battle and of strife, and just the contrary with the oppressor; for nine times out of ten, a bad cause will make a man a coward, and he will flee when no man pursueth. Now if I am right in thinking that it is you alone they seek to destroy, as soon as they find they cannot get you, they will cease to trouble the city except with spies; and if we knew that you were completely out of their reach, we could either laugh at their folly, or whip them for impertinence or anything else, as the case may be; for we would feel so happy in your safety, that we could meet them in any shape. On the whole, I think it would be better for you to absent yourself till the next governor takes the chair, for I do think if you are not here they will not attempt any violence on the city; and if they should, they will disgrace themselves in the eyes of the world, and the world will justify us in fighting for our rights, and then you can come out like a lion, and lead your people to victory and to glory in the name of the Lord of Hosts. I know the sacrifice you must make in taking this course. I know it will grieve your noble spirit to do so; for when I think of it myself, I feel no desire in life but to fight, and to cut off from the earth all who oppress, and to establish that true form of government at once, which would guarantee to every man equal rights. I know we have justice on our side in respect of city laws, and that the acts of the Municipal Court are legal; but the question is, are we now able to assert them? or had we better wait till we are more able? The latter course will {112} give us peace a little while, by sacrificing your liberty, and the feelings of your family and friends, and depriving us all of your society and governing wisdom. I will only add I am ready for either course; and may God direct us to do that that is best. If you should conclude to go for awhile, I must see you before you go; and for the present, I will bid you be cheerful, and make yourself as happy as you can, for the right side of the wheel will soon be up again. And till then and forever, I remain under every circumstance, your friend and obedient servant, WILSON LAW. General James Arlington Bennett wrote me from New York as follows: _Letter of James Arlington Bennett to Joseph Smith, Anent John C. Bennett and his Forthcoming Anti-Mormon Book_. ARLINGTON HOUSE, August 16, 1842. DEAR SIR:--Your polite and friendly note was handed to me a few days since by Dr. Willard Richards, who I must say, is a very fine specimen of the Mormon people, if they are all like him; and indeed I think him a very excellent representative of yourself, as I find he is your most devoted admirer and true disciple. He spent two days with me, and from his arguments, and from his mild and gentlemanly demeanor, almost made me a Mormon. You have another representative here (who spent a day with me some time since) of the name of Foster, who is, I think, president of the Church in New York, and most unquestionably a most excellent and good man, and would be so if he were Turk, Jew or Saint. He is _ab initio_, a good man, and to you a most true, enthusiastic and devoted disciple. He has no guile. Dr. Bernhisel, of New York, too, is a most excellent man and true Christian. These are men with whom I could associate forever, even if I never joined their Church or acknowledged their faith. General John C. Bennett called on me last Friday and spent just two hours, when he left, he said for the Eastern States. Being aware that Elder Richards is here, he had very little to say. He, however, proposed to me to aid him, whether serious or not, in arranging materials for publishing "An Exposition of Mormon Secrets and Practices," which I promptly refused, on two grounds: 1st. That I had nothing to do with any quarrel that might arise {113} between you and him, as I could not be a judge of the merits or demerits of the matter: and 2nd. That inasmuch as he himself had proposed to you and your council to confer on me honors which I never sought, yet which I highly prize, it would be the height of ingratitude, as well as inconsistent with every principle of common honesty and propriety, for me to join him in an effort to lower my own honors by attempting to lower in public estimation the people from whom those honors emanated. He gave Bennett of the _Herald_ his commission, which I opposed from the very first; and you now see, by that paper, the sport which that man has made of it. I tell you there is no dependence on the friendship of that editor, when his interest is at issue. I am assured that James Gordon Bennett is going to publish, conjointly with John C. Bennett, on half profit, the exposition against you and your people, which is going to contain a great number of scandalous cuts and plates. But don't be concerned; you will receive no injury whatever from any thing any man or set of men may say against you. The whole of this muss is only extending your fame, and will increase your numbers tenfold. You have nothing to expect from that part of the community who are bigotedly attached to other churches. They have always believed and still believe everything said to your disadvantage; and what General John C. Bennett is now saying in the papers is nothing more than what was common report before, throughout this whole community, insomuch that I had to contradict it in the _Herald_ under the signature of "Cincinnatus"--and even requested the Elders of the Mormon Church to do so long ago. You, therefore have lost not a whit of ground by it. I must in charity forbear commenting on the course of General Bennett in this matter. Considering all things delicacy forbids such a course. There are some things, however, I feel very sorely, and could wish they had not transpired. He and the _Herald_ will make money out of the book, and there the matter will end, as you will find that the _Herald_ will puff it to the skies. [A] [Footnote A: Bennett's book, "The History of the Saints, or an Exposure of Joseph Smith and Mormonism," was not published by the New York _Herald_, but by a Boston publishing house, Leland & Whiting, 71 Washington St. The book was a failure from every point of view, in structure, literary merit and convincing power. The insincerity and the corrupt-mindedness of the author is loudly proclaimed by the ribald spirit that pervades the whole work.] The books which I sent you you will retain in your hands for the present. {114} My respects to your amiable lady and all friends; and believe me as ever, though not a Mormon, your sincere friend, JAMES ARLINGTON BENNETT. P.S.--I know of no reason why the _Wasp_ was not continued to be sent to me. I don't like the name. Mildness should characterize everything that comes from Nauvoo; and even a name, as Peleg says in his ethics, has much influence on one side or the other. My respects to your brother, its editor. I would just say that General John C. Bennett appeared to me to be in very low spirits, and I find that many communications intended for you from me have never reached you. Those books were made over to John C. Bennett, on the presumption that he would, in his own name, present them for the benefit of the Temple. J. A. B. [Sidenote: The Prophet's Place of Retirement Discovered.] _Wednesday, August 17_.--I walked out into the woods for exercise in company with Brother Derby where we were accidentally discovered by a young man. We asked him various questions concerning the public feeling and situation of matters around, to all which he answered promptly. On being requested not to make it known where we were, he promised faithfully he would not, and said time would tell whether he did or no. _Letter of Wilson Law to Joseph Smith--Advising that the Prophet Secrete Himself in Nauvoo_. NAUVOO CITY, ILLINOIS, August 17, 1842. _Lieutenant-General Joseph Smith_: DEAR FRIEND:--Everything is moving along in the city in the usual tranquil and industrious manner. There is no change in the appearance of things that a common observer could see, although to one who knows and is acquainted with the countenances of the thinking few, it is evident that their minds are troubled more than common; and I know by myself that they cannot help it. And why should it be otherwise, when the Lord's anointed is hunted like a lion of the forest, by the most wicked and oppressive generation that has ever been since the days of our Savior. Indeed, every movement of this generation reminds {115} me of the history of the people who crucified Christ. It was nothing but mob law, mob rule, and mob violence all the time. The only difference is that the governors then were more just than the governors now; they were willing to acquit innocent men, but our governors now despise justice, garble and pervert the law, and join in with the mob in pursuit of innocent blood. I have been meditating on your communication of yesterday, and will just add a thought or so on the subject, respecting particularly your going to the Pine country. I think I would not go there for some time, if at all. I do not believe that an armed force will come upon us at all unless they get hold of you first; and then we rescue you, which we would do under any circumstances, with the help of God; but I would rather do it within the limits of the city, under the laws of the city. Therefore I would think it better to quarter in the city and not long in one place at once. I see no reason why you might not stay in safety within the city for months without any knowing it, only those who ought, and that as few as is necessary. I must close for the present, remaining as ever, your affectionate friend and obedient servant, WILSON LAW. _Letter of Emma Smith to Governor Carlin--Pleading the Cause of the Prophet and the People of Nauvoo Before his Excellency_. NAUVOO, August 17, 1842. _To his Excellency Governor Carlin:_ SIR:--It is with feeling of no ordinary cast that I have retired, after the business of the day, and evening too, to address your honor. I am at a loss how to commence; my mind is crowded with subjects too numerous to be contained in one letter. I find myself almost destitute of that confidence, necessary to address a person holding the authority of your dignified and responsible office; and I would now offer, as an excuse for intruding upon your time and attention, the justice of my cause. Was my cause the interest of an individual, or of a number of individuals, then, perhaps, I might be justified in remaining silent. But it is not. Nor is it the pecuniary interest of a whole community alone that prompts me again to appeal to your Excellency. But, dear Sir, it is for the peace and safety of hundreds, I may safely say, of this community, who are not guilty of any offense against the laws of the country; and also the life of my husband, who has not committed any crime whatever; neither has he transgressed any of the laws, or any part of the Constitution of the United States; neither has he at any time infringed upon the rights of any man, or of any class of men, or community {116} of any description. Need I say he is not guilty of the crime alleged against him by Governor Boggs? Indeed it does seem entirely superfluous for me, or any one of his friends in this place, to testify his innocence of that crime, when so many of the citizens of your place and of many other places in this state, as well as in the Territory, [of Iowa] do know positively that the statement of Governor Boggs is without the least shadow of truth: and we do know, and so do many others, this the prosecution against him has been conducted in an illegal manner; and every act demonstrates the fact that all the design of the prosecution is to throw him into the power of his enemies, without the least ray of hope that he would ever be allowed to obtain a fair trial: and that he would be inhumanly and ferociously murdered, no person, having a knowledge of the existing circumstances, has one remaining doubt: and your honor will recollect that you said to me that you would not advise Mr. Smith ever to trust himself in Missouri. And, dear Sir, you cannot for one moment indulge unfriendly feeling towards him, if he abides by your counsel. Then, Sir, why is it that he should be thus cruelly pursued? Why not give him the privilege of the laws of this state? When I reflect upon the many cruel and illegal operations of Lilburn W. Boggs, and the consequent suffering of myself and family, and the incalculable losses and sufferings of many hundreds who survived, and the many precious lives that were lost,--all the effect of unjust prejudice and misguided ambition, produced by misrepresentation and calumny, my bosom heaves with unutterable anguish. And who, that is as well acquainted with the facts as the people at the city of Quincy, would censure me, if I should say that my heart burned with just indignation towards our calumniators as well as the perpetrators of those horrid crimes? But happy would I now be to pour out my heart in gratitude to Governor Boggs, if he had rose up with the dignity and authority of the chief executive of the state, and put down every illegal transaction, and protected the peaceable citizens and enterprising immigrants from the violence of plundering outlaws, who have ever been a disgrace to the state, and always will, so long as they go unpunished. Yes, I say, how happy would I be to render him not only the gratitude of my own heart, but the cheering effusions of the joyous souls of fathers and mothers, of brothers and sisters, widows and orphans, whom he might have saved, by such a course, from now drooping under the withering hand of adversity, brought upon them by the persecutions of wicked and corrupt men. And now may I entreat your Excellency to lighten the hand of oppression and persecution which is laid upon me and my family, which materially affect the peace and welfare of this whole community; for {117} let me assure you that there are many whole families that are entirely dependent upon the prosecution and success of Mr. Smith's temporal business for their support; and, if he is prevented from attending to the common vocations of life, who will employ those innocent, industrious, poor people, and provide for their wants? But, my dear Sir, when I recollect the interesting interview I and by friends had with you, when at your place, and the warm assurances you gave us of your friendship and legal protection, I cannot doubt for a moment your honorable sincerity; but do still expect you to consider our claims upon your protection from every encroachment upon our legal rights as loyal citizens, as we always have been, still are, and are determined always to be a law-abiding people; and I still assure myself that, when you are fully acquainted with the illegal proceedings practiced against us in the suit of Governor Boggs, you will recall those writs which have been issued against Mr. Smith and Rockwell, as you must be aware that Mr. Smith was not in Missouri, and of course he could not have left there; with many other considerations, which, if duly considered, will justify Mr. Smith in the course he has taken. And now I appeal to your Excellency, as I would unto a father, who is not only able but willing to shield me and mine from every unjust prosecution. I appeal to your sympathies, and beg you to spare me and my helpless children. I beg you to spare my innocent children the heart-rending sorrow of again seeing their father unjustly dragged to prison, or to death. I appeal to your affections as a son, and beg you to spare our aged mother--the only surviving parent we have left--the unsupportable affliction of seeing her son, whom she knows to be innocent of the crimes laid to his charge, thrown again into the hands of his enemies, who have so long sought for his life; in whose life and prosperity she only looks for the few remaining comforts she can enjoy. I entreat of your Excellency to spare us these afflictions and many sufferings which cannot be uttered, and secure to yourself the pleasure of doing good, and vastly increasing human happiness--secure to yourself the benediction of the aged, and the gratitude of the young, and the blessing and the veneration of the rising generation. Respectfully, your most obedient, EMMA SMITH. P.S.--Sir, I hope you will favor me with an answer. E. S. [Sidenote: The Prophet's Removal to Carlos Granger's in Nauvoo.] Several rumors were afloat in the city, intimating that my retreat had been discovered, and that it was no longer safe for me to remain at Brother Sayers'; consequently {118} Emma came to see me at night, and informed me of the report. It was considered wisdom that I should remove immediately, and accordingly I departed in company with Emma and Brother Derby, and went to Carlos Granger's, who lived in the north-east part of the city. Here we were kindly received and well treated. [Sidenote: Governor Carlin's Views of Affairs in Nauvoo.] _Friday morning, 19_. William Clayton presented Emma's letter of the 17th to Governor Carlin at Quincy, in presence of Judge Ralston. The governor read the letter with much attention, apparently; and when he got through he passed high encomiums on Emma Smith, and expressed astonishment at the judgment and talent manifest in the manner of her address. He presented the letter to Judge Ralston, requesting him to read it. Governor Carlin then proceeded to reiterate the same language as on a former occasion, viz., that he was satisfied there was "no excitement anywhere but in Nauvoo, amongst the 'Mormons' themselves;" all was quiet, and no apprehension of trouble in other places, so far as he was able to ascertain. He afterwards stated, when conversing on another subject, that "persons were offering their services every day, either in person or by letter, and held themselves in readiness to go against the 'Mormons' whenever he should call upon them; but he never had the least idea of calling out the militia, neither had he thought it necessary." There was evidently a contradiction in his assertions in the above instances; and, although he said "there was no excitement but amongst the Mormons," it is evident he knew better. He also said that it was his opinion that, if Joseph would give himself up to the sheriff, he would be honorably acquitted, and the matter would be ended; but, on Judge Ralston asking how he thought Mr. Smith could go through the midst of his enemies, without violence being used towards him; and, if acquitted, how he {119} was to get back; the governor was evidently at a loss what to say, but made light of the matter, as though he thought it might be easily done. He took great care to state that it was not his advice that Mr. Smith should give himself up, but thought it would be soonest decided. It appeared evident, by the conversation, that Governor Carlin was no friend to the Saints, and they could expect no good things from him. He explicitly acknowledged his ignorance of the law touching the case in question. [Sidenote: The Prophet's Return to His Home.] After spending the day in conversation and reading, in the evening I received a visit from my aunt Temperance Mack, and at night went to the city and concluded to tarry at home until something further transpired relative to the designs of my persecutors. _Saturday, 20_.--Spent the day in my general business office, otherwise called the Lodge, or Assembly Room, or Council Chamber, which is over my store, and the place where most of the business of the city and Church is transacted: my health very indifferent. In the evening had an interview with my Brother Hyrum, William Law, Wilson Law, Newel K. Whitney and George Miller, on the illegality of the proceedings of our persecutors. _Minutes of the Nauvoo High Council Meeting, August 20th, 1842_. The High Council, in session, "Resolved that the city of Nauvoo be divided into ten [ecclesiastical] wards, according to the division made by the temple committee; and that there be a bishop appointed over each ward; and also that other bishops be appointed over such districts immediately out of the city and adjoining thereto as shall be considered necessary. Resolved that Samuel H. Smith be appointed bishop in the place of Bishop Vinson Knight, deceased; also that Tarleton Lewis be appointed bishop of the 4th ward; John Murdock, of the 5th ward; Daniel Garn, of the 6th ward; Newel K. Whitney, of the 7th ward; Jacob Foutz, of the 8th ward; Jonathan H. Hale, of the 9th ward; Hezekiah Peck, of the 10th ward; David Evans, of the district south of the city, called the 11th ward; Israel Calkins, of the district east of the city, and south of Knight street; William W. Spencer, of the district east of the {120} city and north of Knight street." [B] [Footnote B: On March 1st, 1842, Nauvoo was divided into four ecclesiastical wards, (CHURCH HISTORY, Vol. IV, pp. 305-6), and four bishops were set to preside over them, viz.: Newel K. Whitney, George Miller, Isaac Higbee, and Vinson Knight, (See "History of the Aaronic Priesthood"--Orson F. Whitney--_Contributor_, Vol. VI, p. 405). There is, however, some uncertainty as to the respective wards over which these bishops presided. Previous to this division of Nauvoo into four wards, there had been but three wards, known as the middle, upper and lower wards, which division was recognized at the October conference held at Commerce (afterwards Nauvoo) on the 6th, 7th and 8th of October, 1839. Edward Partridge was made bishop of the upper ward; Newel K. Whitney of the middle ward; and Vinson Knight of the lower ward, (see HISTORY OF THE CHURCH, Vol. IV. p. 12). When the division of the city into four wards was made on the 1st of March, 1842, Isaac Higbee, was made bishop of the 2nd ward (see autobiographical sketch of Isaac Higbee in Jenson's "Biographical Encyclopedia," p. 480). In what wards the other bishops presided cannot be determined with certainty. But as matters stood after the division of the city into ten wards, with the assignments of the text made--with Tarleton Lewis as bishop of the 4th ward, and Newel K. Whitney as bishop of the 7th ward--the bishops of the 1st and 3rd wards would be Samuel H. Smith and George Miller, but which presided over the 1st and which the 3rd cannot be ascertained. The reason for mentioning the fact that Newel K. Whitney was bishop of the 7th ward, is because in all other publications of the text above, the 7th ward and who was bishop of it is omitted.] The city council instructed the sexton to report weekly to the editor of some newspaper published in this city, the names and ages of persons deceased, and the nature of their disease, or cause of their death. [Sidenote: Ordination of Amasa M. Lyman to the Apostleship.] The Twelve met in council, and ordained Amasa Lyman to be one of the Twelve Apostles. Amasa Lyman was born in Lyman, Grafton county, N. H., 30th March, 1813, where he received the gospel through the ministry of Elder Orson Pratt, 27 April 1832; ordained an elder under my hands, 23rd August 1832, in Hiram, Portage county, Ohio. He was one of my fellow-prisoners, bound with the same chain in Richmond jail, Missouri. [Sidenote: John C. Bennett Deposed as Chancellor of Nauvoo University.] John C. Bennett was declared unworthy to hold the office of chancellor of the University, and was discharged; and Orson Spencer was elected in his stead, and received the oath of office. Amasa Lyman was elected regent of the University, in place of Vinson Knight, deceased. {121} [Sidenote: Sidney Rigdon's Reaffirmation of his Faith] This day Sidney Rigdon went to the meeting near the Temple, and stated to the congregation, that he was not upon the stand to renounce his faith in Mormonism, as had been variously stated by enemies and licentious presses, but appeared to bear his testimony of its truth, and add another to the many miraculous evidences of the power of God; neither did he rise to deliver any regular discourse, but to unfold to the audience a scene of deep interest which had occurred in his own family. He had witnessed many instances of the power of God in this Church, but never before had he seen the dead raised; yet this was a thing that had actually taken place in his own family. [Sidenote: The Strange Experience of Eliza Rigdon.] His daughter Eliza was dead. The doctor told him that she was gone; when, after a considerable length of time, she rose up in the bed and spoke in a very powerful tone to the following effect, in a supernatural manner:--She said to the family that she was going to leave them (being impressed with the idea herself that she had only come back to deliver her message, and then depart again), saying the Lord had said to her the very words she should relate; and so particular was she in her relation, that she would not suffer any person to leave out a word or add one. She called the family all around her, and bade them farewell, with a composure and calmness that defies all description, still impressed with the idea that she was to go back. Up to the time of her death, she expressed a great unwillingness to die; but, after her return, she expressed equally as strong a desire to go back. She said to her elder sister, Nancy, "It is in your heart to deny this work; and if you do, the Lord says it will be the damnation of your soul." In speaking to her sister Sarah, she said, "Sarah, we have but once to die, and I would rather die now, than wait for another time." She said to her sisters that the Lord had great blessings in store for them, if {122} they continued in the faith; and after delivering her message, she swooned, but recovered again. During this time, she was as cold as she will be when laid in the grave, and all the appearance of life was the power of speech. She thus continued till the following evening, for the space of thirty-six hours, when she called her father unto her bed, and said to him that the Lord had said to her, if he would cease weeping for his sick daughter, and dry up his tears, that he should have all the desires of his heart; and that if he would go to bed and rest, he should be comforted over his sick daughter, for in the morning she should be getting better, and should get well: that the Lord had said unto her, because that her father had dedicated her to God, and prayed to Him for her, the He would restore her back to him again. The ceremony of dedicating and praying took place when she was struggling in death, and continued to the very moment of her departure; and she says the Lord told her that it was because of this that she must go back to her father again, though she herself desired to stay. She said concerning George W. Robinson, as he had denied the faith, the Lord had taken away one of his eyeteeth, and unless he repented he would take away another; and concerning Dr. Bennett that he was a wicked man and that the Lord would tread him under his feet. Such is a small portion of what she related. [Sidenote: Elder Rigdon's Attitude Towards the Prophet.] Elder Rigdon observed that there had been many idle tales and reports abroad concerning him, stating that he had denied the faith; but he would take that opportunity to state that his faith was, and had been, unshaken in the truth. It has also been rumored that I believe that Joseph Smith is a fallen prophet. In regard to this I unequivocally state that I never thought so, but declare that I know he is a prophet of the Lord, called and chosen in this last dispensation, to roll on the kingdom of God for the last time. He closed by saying, as it regards his {123} religion, he had no controversy with the world, having an incontrovertible evidence that, through obedience to the ordinances of the religion, he now believes the Lord had actually given back his daughter from the dead. No person need, therefore come to reason with him, to convince him of error, or make him believe another religion, unless those who profess it can show, though obedience to its laws, the dead have been, and can be, raised; if it has not such power, it would be insulting his feelings to ask him to reason about it; and if it had, it would be no better than the one he had; and so he had done with controversy; wherefore he dealt in facts and not in theory. [Sidenote: Remarks of Hyrum Smith.] President Hyrum Smith spoke at great length and with great power. He cited Elder Rigdon's mind back to the revelation concerning him, that if he would move into the midst of the city and defend the truth, he should be healed, &c.; and showed that what Elder Rigdon felt in regard to the improvement in his health was a fulfillment of the revelation. He then proceeded to show the folly of any person's attempting to overthrow or destroy Joseph, and read from the Book of Mormon in various places concerning the Prophet who, it was prophesied, should be raised up in the last days, setting forth the work he was destined to accomplish, and that he had only just commenced; but inasmuch as we could plainly see that the former part of the prophecy had been literally fulfilled, we might be assured that the latter part would also be fulfilled, and that Joseph would live to accomplish the great things concerning him, &c. [Sidenote: Hyrum Smith's Admonition.] He concluded his address by calling upon the Saints to take courage and fear not, and also told Elder Rigdon that inasmuch as he had seen the mercy of the Lord exerted in his behalf, it was his duty to arise and stand in defense of the truth and innocence, and of those who were being persecuted {124} innocently; and finally called for all those who were willing to support and uphold Joseph, and who believed that he was doing his duty and was innocent of the charges alleged against him by our enemies, to hold up their right hands; when almost every hand was raised and no opposite vote was called for. [Sidenote: Effect of the Meeting.] The meeting was productive of great good by inspiring the Saints with new zeal and courage, and weakening the heads and hearts of the treacherous, and of evil and designing persons disposed to secret combinations against the truth. Elder Rigdon visited Brother Hyrum in the course of the day, and manifested a determination to arouse his [Rigdon's] energies in defense of the truth. [Sidenote: The Prophet's Blessing on Joseph Knight, Sen.] _Tuesday, 22_.--I find my feelings of the 16th inst. towards my friends revived, [C] while I contemplate the virtues and the good qualities and characteristics of the faithful few, which I am now recording in the Book of the Law of the Lord,--of such as have stood by me in every hour of peril, for these fifteen long years past,--say, for instance, my aged and beloved brother, Joseph Knight, Sen., who was among the number of the first to administer to my necessities, while I was laboring in the commencement of the bringing forth of the work of the Lord, and of laying the foundation of the Church of Jesus Christ of Latter-day Saints. For fifteen years he has been faithful and true, and even-handed and exemplary, and virtuous and kind, never deviating to the right hand or the left. Behold he is righteous man, may God Almighty lengthen out the old man's days; and may his trembling, tortured, and broken body be renewed, and in the vigor of health turn upon him, if it be Thy will, consistently, O God; and it shall be said of him, by the sons of Zion, while there is one of them remaining, {125} that this man was a faithful man in Israel; therefore his name shall never be forgotten. [Footnote C: See closing pages of chapter V.] [Sidenote: Newel Knight and Joseph Knight, Jun., the Prophet's Friends.] There are his sons, Newel Knight and Joseph Knight, Jun., whose names I record in the Book of the Law of the Lord with unspeakable delight, for they are my friends. [Sidenote: The Prophet's Feelings Towards Orrin Porter Rockwell.] There is a numerous host of faithful souls, whose names I could wish to record in the Book of the Law of the Lord; but time and chance would fail. I will mention, therefore, only a few of them as emblematic of those who are too numerous to be written. But there is one man I would mention, namely Orrin Porter Rockwell, who is now a fellow-wanderer with myself, an exile from his home, because of the murderous deeds, and infernal, fiendish dispositions of the indefatigable and unrelenting hand of the Missourians. He is an innocent and a noble boy. May God Almighty deliver him from the hands of his pursuers. He was an innocent and a noble child and my soul loves him. Let this be recorded for ever and ever. Let the blessings of salvation and honor be his portion. [Sidenote: The Prophet's Testimony of his Father.] But, as I said before, so say I again, while I remember the faithful few who are now living, I would remember also the faithful of my friends who are dead, for they are many; and many are the acts of kindness--paternal and brotherly kindnesses--which they have bestowed upon me; and since I have been hunted by the Missourians, many are the scenes which have been called to my mind. I have remembered scenes of my childhood. I have thought of my father who is dead, who died by disease which was brought upon him through suffering by the hands of ruthless mobs. He was a great and good man. The envy of knaves and fools was heaped upon him, and this was his lot and portion all the days of his life. He was of noble stature and possessed a high, and holy, and exalted, and virtuous mind. His soul soared above all those mean and groveling principles {126} that are so congenial to the human heart. I now say that he never did a mean act, that might be said was ungenerous in his life, to my knowledge. I love my father and his memory; and the memory of his noble deeds rests with ponderous weight upon my mind, and many of his kind and parental words to me are written on the tablet of my heart. Sacred to me are the thoughts which I cherish of the history of his life, that have rolled through my mind, and have been implanted there by my own observation, since I was born. Sacred to me is his dust, and the spot where he is laid. Sacred to me is the tomb I have made to encircle o'er his head. Let the memory of my father eternally live. Let his soul, or the spirit, my follies forgive. With him may I reign one day in the mansions above, and tune up the lyre of anthems, of the eternal Jove. May the God that I love look down from above and save me from my enemies here, and take me by the hand that on Mount Zion I may stand, and with my father crown me eternally there. Words and language are inadequate to express the gratitude that I owe to God for having given me so honorable a parentage. [Sidenote: The Prophet's Characterization of his Mother.] My mother also is one of the noblest and the best of all women. May God grant to prolong her days and mine, that we may live to enjoy each other's society long, yet in the enjoyments of liberty, and to breathe the free air. [Sidenote: The Prophet's Description of his Brother Alvin.] Alvin, my oldest brother--I remember well the pangs of sorrow that swelled my youthful bosom and almost burst my tender heart when he died. He was the oldest and the noblest of my father's family. He was one of the noblest of the sons of men. Shall his name not be remembered in this book? Yes, Alvin, let it be had here and be handed down on these sacred pages for ever and ever. In him there was no guile. He lived without {127} spot from the time he was a child. From the time of his birth he never knew mirth. He was candid and sober and never would play; and minded his father and mother in toiling all day. He was one of the soberest of men, and when he died the angel of the Lord visited him in his last moments. These childish lines I record in remembrance of my childish scenes. [Sidenote: The Character of Don Carlos.] My brother Don Carlos Smith, whose name I desire to record, also was a noble boy; I never knew of any fault in him; I never saw the first immoral act, or the first irreligious or ignoble disposition in the child from the time that he was born till the time of his death. He was a lovely, a good-natured, a kind-hearted and a virtuous and a faithful, upright child; and where his soul goes, let mine go also. He lies by the side of my father. Let my father, Don Carlos and Alvin and children that I have buried be brought and laid in the tomb I have built. Let my mother and my brethren and my sister be laid there also; and let it be called the tomb of Joseph, a descendant of Jacob; and when I die let me be gathered to the tomb of my father. [Sidenote: The Prophet's Prayer.] There are many souls whom I have loved stronger than death. To them I have proved faithful--to them I am determined to prove faithful, until God calls me to resign up my breath. O Thou, who seest and knowest the hearts of all men--Thou eternal, omnipotent, omniscient, and omnipresent Jehovah--God--Thou Eloheim, that sittest, as saith the Psalmist, "enthroned in heaven," look down upon Thy servant Joseph at this time; and let faith on the name of Thy Son Jesus Christ, to a greater degree than Thy servant ever yet has enjoyed, be conferred upon him, even the faith of Elijah; and let the lamp of eternal life be lit up in his heart, never to be taken away; and let the words of eternal life be poured upon the soul of Thy servant, that he may know {128} Thy will, Thy statutes, and Thy commandments, and Thy judgments, to do them. As the dews upon Mount Hermon, may the distillations of Thy divine grace, glory, and honor, in the plenitude of Thy mercy, and power, and goodness, be poured down upon the head of Thy servant, O Lord, God, my heavenly Father, shall it be in vain, that Thy servant must needs be exiled from the midst of his friends, or be dragged from their bosoms, to clank in cold and iron chains; to be thrust within the dreary prison walls; to spend days of sorrow and grief, and misery there, by the hand of an infuriated, incensed, and infatuated foe; to glut their infernal and insatiable desire upon innocent blood; and for no other cause, on the part of Thy servant, than for the defense of innocence; and Thou a just God will not hear his cry? Oh, no; Thou wilt hear me--a child of woe pertaining to this mortal life, because of sufferings here, but not for condemnation that shall come upon him in eternity; for Thou knowest, O God, the integrity of his heart. Thou hearest me, and I knew that Thou wouldst hear me, and mine enemies shall not prevail; they all shall melt like wax before Thy face, and, as the mighty floods and waters roar, or as the bellowing earthquake's devouring gulf, or rolling thunder's loudest peal, or vivid forked lightning's flash, or sound of the archangel's trump, or voices of the Eternal God,--so shall the souls of my enemies be made to feel in an instant, suddenly, and shall be taken, and ensnared, and fall backwards, and stumble in the ditch they have dug for my feet, and the feet of my friends, and perish in their own infamy and shame, be thrust down to an eternal hell, for their murderous and hellish deeds! I design to renew this subject at a future time. Received an interesting visit from mother and aunt Temperance Mack. My health and spirits good. This afternoon received a few lines from Emma, informing me that she would expect me home this evening, believing {129} that she could take care of me better at home than elsewhere. Accordingly, soon after dark, I started for home, and arrived safe, without being noticed by any person. All is quiet in the city. {130} CHAPTER VII. EFFORTS TO COUNTERACT THE WICKED INFLUENCE OF JOHN C. BENNETT--THE PROPHET'S REAPPEARANCE AMONG THE PEOPLE--HIS DISCOURSE AT THE SPECIAL CONFERENCE AND BEFORE THE RELIEF SOCIETY AT NAUVOO. _Wednesday, August 24_.--At home all day; received a visit from Brothers Newel K. Whitney and Isaac Morley. _Letter of Governor Carlin to Emma Smith, anent the Prophet's Difficulties in Missouri_. QUINCY, August 24, 1842. DEAR MADAM.--Your letter of this date has just been handed to me, which recalls to my mind your great solicitude in reference to the security and welfare of your husband; but I need not say it recalls to my mind the subject matter of your solicitude, because that subject, except at short intervals, has not been absent from my mind. I can scarcely furnish you a justifiable apology for delaying a reply so long; but, be assured, madam, it is not for want of regard for you and your peace of mind that I have postponed, but a crowd of public business which has required my whole time, together with very ill health, since the receipt of your former letter; and it would be most gratifying to my feelings now if due regard to public duty would enable me to furnish such a reply as would fully conform to your wishes; but my duty in reference to all demands made by executives of other states for the surrender of fugitives from justice, appears to be plain and simple, consisting entirely of an executive, and not a judicial character, leaving me no discretion or adjudication as to the innocence or guilt of persons so demanded and charged with crime; and it is plain that the Constitution and laws of the United States, in reference to fugitives from justice, presumes and contemplates that the laws of the several states are ample to do justice to all who may be charged with crime; and the statute of this state simply requires, "That whenever the executive of any other state, or of any territory of the United States, shall demand of the executive of this state any person as a fugitive from justice, and shall have complied with the requisitions of the Act of Congress in that case {131} made and provided, it shall be the duty of the executive of this state to issue his warrant under the seal of the state to apprehend the said fugitive," &c. With the constitution and laws before me, my duty is so plainly marked out that it would be impossible to err, so long as I abstain from usurping the right of adjudication. I am aware that a strict enforcement of the laws by an executive, or a rigid administration of them by a judicial tribunal, often results in hardships to those involved; and to you it doubtless appears peculiarly so, in the present case of Mr. Smith. If, however, as you allege, he is innocent of any crime, and the proceedings are illegal, it would be the more easy for him to procure an acquittal. In reference to the remark you attribute to me that I "would not advise Mr. Smith ever to trust himself in Missouri," I can only say, as I have heretofore said on many occasions, that I never have entertained a doubt that, if Mr. Smith should submit to the laws of Missouri, the utmost latitude would be allowed him in his defense, and the fullest justice done him; and I only intended to refer, (in the remark made to you, when at my house) to the rabble, and not to the laws of Missouri. Very much has been attributed to me, in reference to General Smith, that is without foundation in truth: a knowledge of which fact enables me to receive what I hear, as coming from him, with great allowance. In conclusion, dear madam, I feel conscious when I assure you that all my official acts in reference to Mr. Smith have been prompted by a strict sense of duty, and in discharge of that duty, have studiously pursued that course least likely to produce excitement and alarm, both in your community and the surrounding public; and I will here add that I much regret being called upon to act at all and that I hope he will submit to the laws and that justice will ultimately be done. Be pleased to present my best respects to Mrs. Smith and Miss Snow, your companions when at Quincy, and accept of my highest regard for yourself and best wishes for your prosperity and happiness. Your obedient servant, THOS. CARLIN. _To Mrs. Emma Smith:_ [Sidenote: Plans for the Defense of the Church.] _Friday, August 26_.--At home all day. In the evening, in council with some of the Twelve and others. I gave some important instructions upon the situation of the Church, showing that it was necessary that the officers who could should go abroad through the states; and inasmuch as a great {132} excitement had been raised, through the community at large, by the falsehoods put in circulation by John C. Bennett and others, it was wisdom in God that the Elders should go forth and deluge the state with a flood of truth, setting forth the mean, contemptible persecuting conduct of ex-Governor Boggs of Missouri, and those connected with him in his mean and corrupt proceedings, in plain terms, so that the world might understand the abusive conduct of our enemies, and stamp it with indignation. I advised the Twelve to call a special conference on Monday next to give instructions to the Elders, and call upon them to go forth upon this important mission; meantime that all the affidavits concerning Bennett's conduct be taken and printed, so that each Elder could be properly furnished with correct and weighty testimony to lay before the public. Great distress prevails in England on account of the dull state of trade. _Saturday, 27_.--In the assembly room with some of the Twelve and others, who were preparing affidavits for the press. _Emma Smith's Letter to Governor Carlin.--Defense of the Prophet, Arraignment of Missouri_. NAUVOO, August 27, 1842. _To his Excellency Governor Carlin:_ DEAR SIR:--I received your letter of the 24th in due time, and now tender you the sincere gratitude of my heart for the interest which you have felt in my peace and prosperity; and I assure you that every act of kindness and every word of consolation have been thankfully received and duly appreciated by me and my friends also; and I much regret your ill health, but still hope that you will avail yourself of sufficient time to investigate our cause, and thoroughly acquaint yourself with the illegality of the prosecution instituted against Mr. Smith. And I now certify that Mr. Smith, myself nor any other person, to my knowledge, has ever, nor do we, at this time, wish your honor to swerve from your duty as an executive in the least. But we do believe that it is your duty to allow us, in this place, the {133} privileges and advantages guaranteed to us by the laws of this state and the United States. This is all we ask; and if we can enjoy these rights unmolested, it will be the ultimate end of all our ambition; and the result will be peace and prosperity to us, and all the surrounding country, so far as we are concerned. Nor do we wish to take any undue advantage of any intricate technicalities of law, but honorably and honestly to fulfil all of the laws of this state and of the United States; and then, in turn to have the benefits resulting from an honorable execution of those laws. And now, your excellency will not consider me assuming any unbecoming dictation; but recollect that the many persecutions that have been got up unjustly and pursued illegally against Mr. Smith, instigated by selfish and irreligious motives, have obliged me to know something for myself. Therefore, let me refer you to the eleventh section of our city charter--"All power is granted to the city council to make, ordain, establish and execute all ordinances, not repugnant to the Constitution of the State, or of the United States, or, as they may deem necessary, for the peace and safety of said city." Accordingly there is an ordinance passed by the city council to prevent our people from being carried off by an illegal process; and if any one thinks he is illegally seized, under this ordinance, he claims the right of habeas corpus, under section 17 of the charter, to try the question of identity, which is strictly constitutional. These powers are positively granted in the charter over your own signature. And now, dear sir, where can be the justice in depriving us of these rights which are lawfully ours, as well as they are the lawful rights of the inhabitants of Quincy, and Springfield and many other places, where the citizens enjoy the advantages of such ordinances without controversy? With these considerations, and many more which might be adduced, give us the privilege, and we will show your honor, and the world besides, if required, that the Mr. Smith referred to in the demand from Missouri, is not the Joseph Smith of Nauvoo, for he was not in Missouri; neither is he described in the writ according as the law requires; and that he is not a fugitive from justice. Why, then, be so strenuous to have my husband taken, when you know him to be innocent of an attempt on the life of Governor Boggs, and that he is not a fugitive from justice? It is not the fear of a just decision against him that deters Mr. Smith from going into Missouri, but it is an actual knowledge that it was never intended he should have a fair trial. And now, sir, if you were not aware of the fact, I will acquaint you with it now, that there were lying in wait, between this place and Warsaw, {134} twelve men from Jackson county, Missouri, for the purpose of taking Mr. Smith out of the hands of the officers who might have him in custody. Also those two men from Missouri that were here with Messrs. King and Pitman divulged the most illegal and infernal calculations concerning taking Mr. Smith into Missouri, the evidence of which we can furnish you at any time, if required. And, dear sir, our good feelings revolt at the suggestion that your excellency is acquainted with the unlawful measures taken by those engaged in the prosecution--measures, which, if justice was done to others, as it would be done to us, were we to commit as great errors in our proceedings, would subject all concerned in the prosecution to the penalty of the law, and that without mercy. I admit, sir, that it is next to an impossibility for any one to know the extent of the tyranny, treachery and knavery of a great portion of the leading characters of the state of Missouri; yet it only requires a knowledge of the Constitution of the United States and statutes of the state of Missouri, and a knowledge of the outrage committed by some of the inhabitants of that state upon the people called "Mormons," and that passed unpunished by the administrators of the law, to know that there is not the least confidence to be placed in any of those men that were engaged in those disgraceful transactions. If the law was made for the lawless and disobedient, and punishment instituted for the guilty, why not execute the law upon those that have transgressed it, and punish those who have committed crime, and grant encouragement to the innocent, and liberality to the industrious and peaceable? And now I entreat your honor to bear with me patiently while I ask what good can accrue to this state or the United States, or any part of this state, or the United States, or to yourself, or to any other individual, to continue this persecution upon this people, or upon Mr. Smith--a persecution that you are well aware, is entirely without any just foundation or excuse? With sentiments of due respect, I am your most obedient servant, EMMA SMITH. _Happiness_.[A] [Footnote A: It is not positively known what occasioned the writing of this essay; but when it is borne in mind that at this time the new law of marriage for the Church--marriage for eternity, including plurity of wives under some circumstances--was being introduced by the Prophet, it is very likely that the article was written with a view of applying the principles here expounded to the conditions created by introducing said marriage system.] Happiness is the object and design of our existence; and will be the end thereof, if we pursue the path that leads to it; and this path is virtue, {135} uprightness, faithfulness, holiness, and keeping all the commandments of God. But we cannot keep all the commandments without first knowing them, and we cannot expect to know all, or more than we now know unless we comply with or keep those we have already received. That which is wrong under one circumstance, may be, and often is, right under another. God said, "Thou shalt not kill;" at another time He said, "Thou shalt utterly destroy." This is the principle on which the government of heaven is conducted--by revelation adapted to the circumstances in which the children of the kingdom are placed. Whatever God requires is right, no matter what it is, although we may not see the reason thereof till long after the events transpire. If we seek first the kingdom of God, all good things will be added. So with Solomon: first he asked wisdom, and God gave it him, and with it every desire of his heart, even things which might be considered abominable to all who understand the order of heaven only in part, but which in reality were right because God gave and sanctioned by special revelation. A parent may whip a child, and justly, too, because he stole an apple; whereas if the child had asked for the apple, and the parent had given it, the child would have eaten it with a better appetite; there would have been no stripes; all the pleasure of the apple would have been secured, all the misery of stealing lost. This principle will justly apply to all of God's dealings with His children. Everything that God gives us is lawful and right; and it is proper that we should enjoy His gifts and blessings whenever and wherever He is disposed to bestow; but if we should seize upon those same blessings and enjoyments without law, without revelation, without commandment, those blessings and enjoyments would prove cursings and vexations in the end, and we should have to lie down in sorrow and wailings of everlasting regret. But in obedience there is joy and peace unspotted, unalloyed; and as God has designed our happiness--and the happiness of all His creatures, he never has--He never will institute an ordinance or give a commandment to His people that is not calculated in its nature to promote that happiness which He has designed, and which will not end in the greatest amount of good and glory to those who become the recipients of his law and ordinances. Blessings offered, but rejected, are no longer blessings, but become like the talent hid in the earth by the wicked and slothful servant; the proffered good returns to the giver; the blessing is bestowed on those who will receive and occupy; for unto him that hath shall be given, and he shall have abundantly, but unto him that hath not or will not receive, shall be taken away that which he hath, or might have had. {136} Be wise today; 'tis madness to defer: Next day the fatal precedent may plead. Thus on till wisdom is pushed out of time Into eternity. Our heavenly Father is more liberal in His views, and boundless in His mercies and blessings, than we are ready to believe or receive; and, at the same time, is more terrible to the workers of iniquity, more awful in the executions of His punishments, and more ready to detect every false way, than we are apt to suppose Him to be. He will be inquired of by His children. He says: "Ask and ye shall receive, seek and ye shall find;" but, if you will take that which is not your own, or which I have not given you, you shall be rewarded according to your deeds; but no good thing will I withhold from them who walk uprightly before me, and do my will in all things--who will listen to my voice and to the voice of my servant whom I have sent; for I delight in those who seek diligently to know my precepts, and abide by the law of my kingdom; for all things shall be made known unto them in mine own due time, and in the end they shall have joy. _Sunday, 28_.--At home. James Whitehead, Peter Melling, Tarleton Lewis, and Ezra Strong were received into the High Priests' quorum at Nauvoo. The British convict ship, _Waterloo_, was wrecked at Cape Town, during a gale. Two hundred lives lost. _Monday, 29_.-- _Minutes of a Special Conference, held at Nauvoo_. This being the day appointed for the conference referred to on the 26th instant, the elders assembled in the Grove near the Temple. About 10 o'clock in the forenoon, President Hyrum Smith introduced the object of the conference by stating that the people abroad had been excited by John C. Bennett's false statements, and that letters had frequently been received inquiring concerning the true nature of said reports; in consequence of which it is thought wisdom in God that every elder who can, should go forth to every part of the United States, and take proper documents with them, setting forth the truth as it is, and also preach the gospel, repentance, baptism, and salvation, and tarry preaching until they shall be called home. They must go wisely, humbly setting forth the truth as it is in God, and our persecutions, by which the tide of public opinion will be turned. There are many elders here doing little, and many people in the world who want to hear the truth. We want the official members to take their staff and go east {137} (not west); and if a mob should come here, they will only have women and children to fight with. When you raise churches, send the means you get to build the Temple, and get the people to take stock in the Nauvoo House. It is important that the Nauvoo House should be finished, that we may have a suitable place wherein to entertain the great ones of the earth, and teach them the truth. We want the Temple built, that we may offer our oblations, and where we can ask forgiveness of our sins every week, and forgive one another, and offer up our offering, and get our endowment. The gospel will be turned from the Gentiles to the Jews. Sometime ago, almost every person was ordained, the purpose was to have you tried and ready to receive your blessings. Every one is wanted to be ready in two or three days, and I expect there will be a liberal turn out. [Sidenote: Return of the Prophet to the People.] Near the close of Hyrum's remarks, I went upon the stand. I was rejoiced to look upon the Saints once more, whom I have not seen for about three weeks. They also were rejoiced to see me, and we all rejoiced together. My sudden appearance on the stand, under the circumstances which surrounded us, caused great animation and cheerfulness in the assembly. Some had supposed that I had gone to Washington, and some that I had gone to Europe, while some thought I was in the city; but whatever difference of opinion had prevailed on this point, we were now all filled with thanksgiving and rejoicing. When Hyrum had done speaking, I arose and congratulated the brethren and sisters on the victory I had once more gained over the Missourians. I had told them formerly about fighting the Missourians, and about fighting alone. I had not fought them with the sword, or by carnal weapons; I had done it by stratagem, by outwitting them; and there had been no lives lost, and there would be no lives lost, if they would hearken to my counsel. Up to this day God had given me wisdom to save the people who took counsel. None had ever been killed who abode by my counsel. At Hauns' Mill the brethren went contrary to my counsel; if they had not, their lives would have been spared. {138} [Sidenote: The Saints' Weapons of Warfare.] I had been in Nauvoo all the while, and outwitted Bennett's associates, and attended to my own business in the city all the time. We want to whip the world, mentally, and they will whip themselves physically. The brethren cannot have the tricks played upon them that were played at Kirtland and Far West. They have seen enough of the tricks of their enemies, and know better. Orson Pratt has attempted to destroy himself, and caused almost all the city to go in search of him. Is it not enough to put down all the infernal influences of the devil, what we have felt and seen, handled and evidenced, of this work of God? But the devil had influence among the Jews, after all the great things they had witnessed, to cause the death of Jesus Christ, by hanging Him between heaven and earth. They would deliver me up, Judas like; but a small band of us shall overcome. We don't want or mean to fight with the sword of the flesh, but we will fight with the broad sword of the Spirit. Our enemies say our charter and writs of habeas corpus are worth nothing. We say they came from the highest authority in the state, and we will hold to them. They cannot be disannulled or taken away. [Sidenote: The Prophet's Plan of Campaign.] I then told the brethren I was going to send all the elders away, and when the mob came there would only be women and children to fight, and they would be ashamed. I don't want you to fight, but go and gather tens, hundreds, and thousands to fight for you. If oppression comes, I will then show them that there is a Moses and a Joshua amongst us; and I will fight them, if they don't take off oppression from me. I will do as I have done this time, I will run into the woods, I will fight them in my own way. I will send Brother Hyrum to call conferences everywhere throughout the states, and let documents be taken along and show to the world the corrupt and oppressive conduct of Boggs, {139} Carlin, and others, that the public may have the truth laid before them. Let the Twelve send all who will support the character of the Prophet, the Lord's anointed; and if all who go will support my character, I prophesy in the name of the Lord Jesus, whose servant I am, that you will prosper in your missions. I have the whole plan of the kingdom before me, and no other person has. And as to all that Orson Pratt, Sidney Rigdon, or George W. Robinson can do to prevent me, I can kick them off my heels, as many as you can name; I know what will become of them. I concluded my remarks by saying I have the best of feelings towards my brethren, since this trouble began; but to the apostates and enemies, I will give a lashing every opportunity, and I will curse them. During the address, an indescribable transport of good feeling was manifested by the assembly, and about 380 elders volunteered to go immediately on the proposed mission. Treaty signed between Great Britain and China, Chinese to pay $31,000,000, throw open five ports for trade, and cede Hong Kong to Great Britain. _Tuesday, 30_.--At home through the day. _Wednesday, 31_.--At home in the forenoon; afternoon rode to the Grove with Emma, and attended the Female Relief Society's meeting. The following minutes were reported by Miss E. R. Snow:-- _Minutes of the Female Relief Society's Meeting--Remarks of the Prophet_. President Joseph Smith arose and said, "I am happy and thankful for the privilege of being present on this occasion. Great exertions have been made on the part of our enemies to carry me to Missouri and destroy my life; but the Lord has hedged up their way, and they have not, as yet, accomplished their purpose. God has enabled me to keep out of their hands. I have warred a good warfare, insomuch as I have out-generalled or whipped out all Bennett's corrupt host. My feelings at the present time are that, inasmuch as the Lord Almighty {140} has preserved me until today, He will continue to preserve me, by the united faith and prayers of the Saints, until I have fully accomplished my mission in this life, and so firmly established the dispensation of the fullness of the priesthood in the last days, that all the powers of earth and hell can never prevail against it. This constant persecution reminds me of the words of the Savior, when He said to the Pharisees, "Go ye, and tell that fox, Behold, I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected." I suspect that my Heavenly Father has decreed that the Missourians shall not get me into their power; if they do, it will be because I do not keep out of their way. I shall triumph over my enemies: I have begun to triumph over them at home, and I shall do it abroad. All those that rise up against me will surely feel the weight of their iniquity upon their own heads. Those that speak evil of me and the Saints are ignorant or abominable characters, and full of iniquity. All the fuss, and all the stir, and all the charges got up against me are like the jack-a-lantern, which cannot be found. Although I do wrong, I do not the wrongs that I am charged with doing: the wrong that I do is through the frailty of human nature, like other men. No man lives without fault. Do you think that even Jesus, if He were here, would be without fault in your eyes? His enemies said all manner of evil against Him--they all watched for iniquity in Him. How easy it was for Jesus to call out all the iniquity of the hearts of those whom He was among! The servants of the Lord are required to guard against those things that are calculated to do the most evil. The little foxes spoil the vines--little evils do the most injury to the Church. If you have evil feelings, and speak of them to one another, it has a tendency to do mischief. These things result in those evils which are calculated to cut the throats of the heads of the Church. When I do the best I can--when I am accomplishing the greatest good, then the most evils and wicked surmisings are got up against me. I would to God that you would be wise. I now counsel you, that if you know anything calculated to disturb the peace or injure the feelings of your brother or sister, hold your tongues, and the least harm will be done. The Female Relief Society have taken a most active part in my welfare against my enemies, in petitioning to the governor in my behalf. These measures were all necessary. Do you not see that I foresaw what was coming, beforehand, by the spirit of prophecy? All these movements had an influence in my redemption from the hand of my enemies. If these measures had not been taken, more serious consequences would {141} have resulted. I have come here to bless you. The Society have done well: their principles are to practice holiness. God loves you, and your prayers in my behalf shall avail much: let them not cease to ascend to God continually in my behalf. The enemies of this people will never get weary of their persecution against the Church, until they are overcome. I expect they will array everything against me that is in their power to control, and that we shall have a long and tremendous warfare. He that will war the true Christian warfare against the corruptions of these last days will have wicked men and angels of devils, and all the infernal powers of darkness continually arrayed against him. When wicked and corrupt men oppose, it is a criterion to judge if a man is warring the Christian warfare. When all men speak evil of you falsely, blessed are ye, &c. Shall a man be considered bad, when men speak evil of him? No. If a man stands and opposes the world of sin, he may expect to have all wicked and corrupt spirits arrayed against him. But it will be but a little season, and all these afflictions will be turned away from us, inasmuch as we are faithful, and are not overcome by these evils. By seeing the blessings of the endowment rolling on, and the kingdom increasing and spreading from sea to sea, we shall rejoice that we were not overcome by these foolish things. A few very important things have been manifested to me in my absence respecting the doctrine of baptism for the death, which I shall communicate to the Saints next Sabbath, if nothing should occur to prevent me. President Smith then addressed the throne of grace in fervent prayer. The prayers of the society were requested in behalf of Mr. Repshaw. President Joseph Smith remarked that Mrs. Repshaw had long since been advised to return to her husband. It has been ascertained, by good evidence, that she left her husband without just cause--that he is a moral man and a gentleman. She has got into a way of having revelations, but not the revelations of God. If she will go home and do her duty, we will pray for her; but, if not, our prayers will do her no good. President Smith said, "I have one remark to make respecting the baptism for the dead to suffice for the time being, until I have opportunity to discuss the subject at greater length--all persons baptized for the dead must have a recorder present, that he may be an eyewitness to record and testify of the truth and validity of his record. It will be necessary, in the Grand Council, that these things be testified to by competent witnesses. Therefore let the recording and witnessing of baptisms for the dead be carefully attended to from this time forth. If there is any lack, it may be at the expense of our friends; they may not come forth." Closed with prayer by Elder Derby. {142} CHAPTER VIII. INSTRUCTIONS ON BAPTISM FOR THE DEAD--CORRESPONDENCE BETWEEN EMMA SMITH AND GOVERNOR CARLIN--THE PROPHET'S FIRST LETTER TO JAMES ARLINGTON BENNETT. [Sidenote: Hyde's Pamphlet] Some time this month [August, 1842] Elder Hyde published a pamphlet in the German language, in Germany, entitled "A Cry out of the Wilderness," &c., of about 120 pages, setting forth the rise, progress and doctrines of the Church of Jesus Christ of Latter-day Saints. About this time, while I was crossing from Montrose to Nauvoo in a boat in company with Brother Hyrum, we passed through an immense shoal of fish of considerable size. Hundreds jumped in and over the boat; but we succeeded in catching about sixteen, which we brought to shore. _Thursday, September 1, 1842_.--During the forenoon in the Assembly Room, and in the afternoon at home, attending to business. Wrote the following: _A Letter from the Prophet to the Saints at Nauvoo--Directions on Baptism for the Dead_. [A] [Footnote A: See Doc. and Cov. cxxvii. See also _Times and Seasons_ vol. III, page 919.] To all the Saints in Nauvoo.--Forasmuch as the Lord has revealed unto me that my enemies, both in Missouri and this state, were again in the pursuit of me; and inasmuch as they pursue me without a cause, and have not the least shadow or coloring of justice or right on their side, in the getting up of their prosecutions against me; and inasmuch as their pretensions are all founded in falsehood of the blackest dye, I have thought it expedient and wisdom in me to leave the place for a short season, for my own safety and the safety of this people. I would say to all those with whom I have business, that I have left my affairs with agents and clerks, who will transact all business in a {143} prompt and proper manner, and will see that all my debts are cancelled in due time, by turning out property, or otherwise, as the case may require, or as the circumstances may admit of. When I learn that the storm is fully blown over, then I will return to you again. 2. And as for the perils which I am called to pass through, they seem but a small thing to me, as the envy and wrath of man have been my common lot all the days of my life; and for what cause it seems mysterious, unless I was ordained from before the foundation of the world, for some good end, or bad, as you may choose to call it. Judge ye for yourselves. God knoweth all these things, whether it be good or bad. But, nevertheless, deep water is what I am wont to swim in; it all has become second nature to me. And I feel, like Paul, to glory in tribulation: for to this day has the God of my fathers delivered me out of them all, and will deliver me from henceforth; for behold, and lo, I shall triumph over all my enemies, for the Lord God hath spoken it. 3. Let all the Saints rejoice, therefore, and be exceedingly glad, for Israel's God is their God; and he will mete out a just recompense of reward upon the heads of all your oppressors. 4. And again, verily, thus saith the Lord, let the work of my Temple, and all the works which I have appointed unto you, be continued on and not cease; and let your diligence and your perseverance, and patience, and your works be redoubled; and you shall in no wise lose your reward, saith the Lord of Hosts; and if they persecute you, so persecuted they the prophets and righteous men that were before you. For all this there is a reward in heaven. 5. And again I give unto you a word in relation to the baptism for your dead. 6. Verily thus saith the Lord unto you concerning your dead: when any of you are baptized for your dead, let there be a recorder; and let him be eyewitness of your baptisms; let him hear with his ears, that he may testify of a truth, saith the Lord. 7. That in all your recordings it may be recorded in heaven; whatsoever you bind on earth may be bound in heaven; whatever you loose on earth shall be loosed in heaven. 8. For I am about to restore many things to the earth pertaining to the Priesthood, saith the Lord of Hosts. 9. And again, let all the records be had in order, that they may be put in the archives of my Holy Temple, to be held in remembrance from generation to generation, saith the Lord of Hosts. 10. I will say to all the Saints, that I desired with exceedingly great desire to have addressed them from the stand on the subject of baptism for the dead, on the following Sabbath. But inasmuch as it is out of {144} my power to do so, I will write the word of the Lord from time to time, on that subject and send it you by mail, as well as many other things. 11. And now I close my letter for the present, for the want of more time; for the enemy is on the alert; and, as the Savior said, the prince of this world cometh, but he hath nothing in me. 12. Behold my prayer to God is, that you all may be saved: and I subscribe myself your servant in the Lord, Prophet and Seer of the Church of Jesus Christ of Latter-day Saints. JOSEPH SMITH. The following is from the _Times and Seasons_ of September 1st. _Excerpt from a Communication from William Law_. Let none suppose that God is angry with His Saints because He suffers the hand of persecution to come upon them. He chasteneth those whom He loveth, and trieth and proveth every son and daughter, that they may be as gold seven times purified. Rejoice then, ye Saints of the Most High; for the God of Abraham is your God, and He will deliver you from all your enemies. Seek diligently to know His will, and observe to do it. Be zealous in the cause of truth, in building up the kingdom of Christ upon the earth, in rearing up the Temple of God at Nauvoo, and in all works of righteousness. And say not "The Lord delayeth His coming;" for behold the day draweth near; the hour approacheth; be ye ready. Be virtuous, be just, be honorable, be full of faith, love and charity; pray much and be patient; wait a little season and the voice of God shall thunder from the heavens. His voice shall be very terrible; then the wicked shall tremble and fall back; they shall be taken in their own snares, and fall into the pit that they have digged for others; but the just shall live by faith, and shall shine forth as the stars in the firmament; their glory shall be as the brightness of the sun; for they are God's. WILLIAM LAW. _Friday, 2_.--Spent the day at home. A report reached the city this afternoon that the sheriff was on his way to Nauvoo with an armed force. _Saturday, 3_.--In the morning at home, in company with John F. Boynton. [B] [Footnote B: John F. Boynton, as will be remembered, was at one time a member of the quorum of the Twelve Apostles in the Kirtland period of Church history; see Vol. II, pp. 187 and 191.] {145} [Under this date, the Prophet's secretary wrote the following:] _An Attempt to Arrest the Prophet_. A letter was received from Brother Hollister to the effect that the Missourians were again on the move, and that two requisitions were issued, one on the governor of this state, and the other on the governor of Iowa. Their movements were represented as being very secret and resolute. Soon after 12 o'clock, Pitman, the deputy sheriff, and two other men came into the house. It appears that they had come up the riverside, and hitched their horses below the Nauvoo House, and then proceeded on foot undiscovered, until they got into the house. When they arrived, President Joseph Smith was in another apartment of the house, eating dinner with his family. John Boynton happened to be the first person discovered by the sheriffs, and they began to ask him where Mr. Smith was. He answered that he saw him early in the morning; but did not say that he had seen him since. While this conversation was going on, President Joseph Smith passed out of the back door, and through the corn in his garden to Brother Newel K. Whitney's. He went up stairs undiscovered. Meantime Sister Emma went and conversed with the sheriffs. Pitman said he wanted to search the house for Mr. Smith. In answer to a question by Sister Emma, he said he had no warrant authorizing him to search, but insisted upon searching the house. She did not refuse, and accordingly they searched through, but to no effect. This is another testimony and evidence of the mean, corrupt, illegal proceedings of our enemies, notwithstanding the Constitution of the United States says, Article 4th, "The right of the people to be secure in their persons, houses, papers and effects against unreasonable searches and seizures shall not be violated, and no warrants shall issue but upon probable cause, supported by oath or affirmation, and particularly describing the place to be searched and the persons or things to be seized." Yet these men audaciously, impudently and altogether illegally searched the house of President Joseph Smith even without any warrant or authority whatever. Being satisfied that he was not in the house, they departed. They appeared to be well armed, and no doubt intended to take him either dead or alive; which we afterwards heard they had said they would do; but the Almighty again delivered His servant from their bloodthirsty grasp. It is rumored that there are fifteen men in the city along with the sheriffs, and that they dined together today at Amos Davis's. Soon after sundown, Thomas King and another person arrived at the house and {146} demanded to search, which they immediately did; but, finding nothing they also went towards Davis's. Some of them were seen about afterwards; but at about ten o'clock all was quiet. It is said that they started from Quincy yesterday, expecting and fully determined to reach Nauvoo in the night, and fall upon the house unawares; but report says they lost the road, and got scattered away one from another, and could not get along until daylight. This, in all probability, is true, as they appeared much fatigued, and complained of being weary and sore from riding. President Smith, accompanied by Brother Erastus Derby, left Brother Whitney's about nine o'clock, and went to Brother Edward Hunter's, where he was welcomed, and made comfortable by the family, and where he can be kept safe from the hands of his enemies. _Sunday, 4_.--Hyrum Smith and William Law left for the Eastern States. _Monday, 5_.--The sisters wrote as follows: _Petition of the Female Relief Society to Governor Carlin_. _To his Excellency Thomas Carlin, Governor of the State of Illinois:_ We, the undersigned members of the Nauvoo Relief Society, and Ladies of Nauvoo, hearing many reports concerning mobs, threats of extermination, and other excitement, set on foot by John C. Bennett, calculated to disturb the peace, happiness and well-being of this community, have taken the liberty to petition your Excellency for protection. It may be considered irrelevant for ladies to petition your Excellency on the above-named subject, and may be thought by you, Sir, to be officious, and that it would be more becoming for our husbands, fathers, brothers and sons to engage in this work, and in our defense. This, Sir, we will admit, in ordinary cases is right, and that it would be more consistent with the delicacy of the female character to be silent; but on occasions like the present, our desires for the peace of society, the happiness of our friends, the desire to save the lives of our husbands, our fathers, our brothers, our children, and our own lives, will be a sufficient palliation, in the estimation of your Excellency, for the step we have taken in presenting this petition, in support of the one already sent your Excellency by the male inhabitants of this city. We would respectfully represent to your Excellency that we have not yet forgotten the scenes of grief, misery and woe that we had to experience from the hands of ruthless and bloodthirsty mobs in the state of Missouri. The cup of misery was prepared by lying, slander {147} and misrepresentation. It was wrung out and filled by tyranny and oppression, and by a ruthless, inhuman mob. We had to drink it to the dregs. Your Excellency will bear with us if we remind you of the cold-blooded atrocities that we witnessed in that state. Our bosoms heave with horror, our eyes are dim, our knees tremble, our hearts are faint, when we think of their horrid deeds; and if the petitions of our husbands, brothers, fathers, and sons will not answer with your Excellency, we beseech you to remember that of their wives, mothers, sisters and daughters. Let the voice of injured innocence in Missouri speak; let the blood of our fathers, our brothers, our sons and our daughters speak; let the tears of the widows and orphans, the maimed and impoverished speak; and let the injuries sustained by fifteen thousand innocent, robbed, spoiled, persecuted, and injured people speak; let the tale of woe be told; let it be told without embellishment, prejudice or color; and we are persuaded there is no heart but will be softened, no feelings but will be affected, and no person, but will flee to our relief. Far be it from us to accuse your Excellency of obduracy or injustice. We believe you to be a humane, feeling, benevolent and patriotic man; and therefore we appeal to you. Concerning John C. Bennett who is trying with other political demagogues, to disturb our peace, we believe him to be an unvirtuous man and a most consummate scoundrel, a stirrer up of sedition, and a vile wretch unworthy the attention or notice of any virtuous man; and his published statements concerning Joseph Smith are bare-faced, unblushing falsehoods. We would further recommend to your Excellency, concerning Joseph Smith, that we have the utmost confidence in him, as being a man of integrity, honesty, truth, and patriotism. We have never, either in public or private, heard him teach any principles but the principles of virtue and righteousness. And so we have knowledge, and we know him to be a pure, chaste, virtuous and godly man. Under these circumstances, we would petition your Excellency to exert your privilege in an official capacity, and not to suffer him (should he be demanded) to go into the state of Missouri; for we know that, if he should, it would be the delivering up the innocent to be murdered. We would represent to your Excellency that we are a law-abiding people, a virtuous people, and we would respectfully refer your Excellency to the official documents of the state during our three years' residence in it, in proof of this. If we transgress laws, we are willing to be tried by those laws, but we dread mobs, we dread illegal process; we dread fermentation, calumny and lies, knowing that our difficulties in Missouri first commenced with these things. {148} We pray that we may not be delivered into the hands of mobs, or subjected to illegal proceedings of the militia, but that we may have the privilege of self-defense, in case of attack, without having to contend with legalized mobs as in Missouri; and we therefore appeal to the honor, philanthropy, justice, benevolence and patriotism of your Excellency, to afford us all legal protection and to grant us our request; and we, as in duty bound, will ever pray. _Tuesday, September 6, 1842_.--I wrote as follows: _Letter of the Prophet to the Church--Further Directions on Baptism for the Dead_. [C] [Footnote C: See Doc. and Cov. sec. cxxviii.] NAUVOO, September 6, 1842. _To the Church of Jesus Christ of Latter-day Saints, greeting:_-- 1. As I stated to you in my letter, before I left my place, that I would write to you from time to time, and give you information in relation to many subjects, I now resume the subject of the baptism for the dead, as that subject seems to occupy my mind, and press itself upon my feelings the strongest, since I have been pursued by my enemies. 2. I wrote a few words of revelation to you concerning a recorder. I have had a few additional views in relation to this matter, which I now certify. That is, it was declared in my former letter that there should be a recorder who should be eye-witness, and also to hear with his ears, that he might make a record of a truth before the Lord. 3. Now, in relation to this matter, it would be very difficult for one recorder to be present at all times, and to do all the business. To obviate this difficulty, there can be a recorder appointed in each ward of the city, who is well qualified for taking accurate minutes; and let him be very particular and precise in taking the whole proceedings, certifying in his record that he saw with his eyes and heard with his ears, giving the date, and names, &c., and the history of the whole transaction; naming also, some three individuals that are present, if there be any present, who can at any time, when called upon, certify to the same, that in the mouth of two or three witnesses every word may be established. 4. Then let there be a general recorder, to whom these other records can be handed, being attended with certificates over their own signatures, certifying that the record they have made is true. Then the general church recorder can enter the record on the general church book, with the certificates and all the attending witnesses, with his own statement that he verily believes the above statement and records to be true, from his knowledge of the general character and appointment of those {149} men by the Church. And when this is done on the general church book, the record shall be just as holy, and shall answer the ordinance just the same as if he had seen with his eyes, and heard with his ears, and made a record of the same on the general church book. 5. You may think this order of things to be very particular; but let me tell you that it is only to answer the will of God, by conforming to the ordinance and preparation that the Lord ordained and prepared before the foundation of the world, for the salvation of the dead who should die without a knowledge of the gospel. 6. And further, I want you to remember that John the Revelator was contemplating this very subject in relation to the dead, when he declared, as you will find recorded in Revelation xx, 12: "And I saw the dead, small and great, stand before God; and the books were opened; and another book was opened, which was the book of life; and the dead were judged out of those things which were written in the books, according to their works." 7. You will discover, in this quotation, that the books were opened; and another book was opened, which was the book of life; but the dead were judged out of those things which were written in the books; according to their works: consequently, the books spoken of must be the books which contained the record of their works; and refer to the records which are kept on the earth. And the book which was the book of life is the record which is kept in heaven; the principle agreeing precisely with the doctrine which is commanded you in the revelation contained in the letter which I wrote to you previously to my leaving my place, that in all your recordings it may be recorded in heaven. 8. Now, the nature of this ordinance consists in the power of the priesthood, by the revelation of Jesus Christ; wherein it is granted that whatsoever you bind on earth shall be bound in heaven, and whatsoever you loose on earth shall be loosed in heaven. Or in other words, taking a different view of the translation, whatsoever you record on earth shall be recorded in heaven, and whatsoever you do not record on earth shall not be recorded in heaven; for out of the books shall your dead be judged, according to their own works, whether they themselves have attended to the ordinances in their own _propria persona_ or by the means of their own agents, according to the ordinance which God has prepared for their salvation from before the foundation of the world, according to the records which they have kept concerning their dead. 9. It may seem to some to be a very bold doctrine that we talk of--a power which records or binds on earth, and binds in heaven: nevertheless, in all ages of the world, whenever the Lord has given a dispensation of the priesthood to any man by actual revelation, or any set of men, this power has always been given. Hence, whatsoever those men {150} did in authority, in the name of the Lord, and did it truly and faithfully, and kept a proper and faithful record of the same, it became a law on earth and in heaven, and could not be annulled, according to the decrees of the great Jehovah. This is a faithful saying--who can hear it? 10. And again, for a precedent, Matthew xvi: 18, 19. "And I also say unto thee, that thou art Peter; and upon this rock I will build my church, and the gates of hell shall not prevail against it: and I will give unto thee the keys of the kingdom of heaven; and whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven." 11. Now the great and grand secret of the whole matter, and the _summum bonum_ of the whole subject that is lying before us, consists in obtaining the powers of the holy priesthood; for him to whom these keys are given, there is no difficulty in obtaining a knowledge of facts in relation to the salvation of the children of men, both as well for the dead as for the living. 12. Herein is glory, and honor, and immortality, and eternal life: The ordinance of baptism by water, to be immersed therein in order to answer to the likeness of the dead, that one principle might accord with the other. To be immersed in the water and come forth out of the water is in the likeness of the resurrection of the dead, in coming forth out of their graves. Hence, this ordinance was instituted to form a relationship with the ordinance of baptism for the dead, being in likeness of the dead. 13. Consequently, the baptismal font was instituted as a simile of the grave, and was commanded to be in a place underneath where the living are wont to assemble, to show forth the living and the dead, and that all things may have their likeness, and that they may accord one with another,--that which is earthly conforming to that which is heavenly, as Paul hath declared, I Cor. xv: 46, 47, and 48. 14. "Howbeit that was not first which is spiritual, but that which is natural, and afterwards that which is spiritual. The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly." And as are the records on the earth in relation to your dead, which are truly made out, so also are the records in heaven. This, therefore, is the sealing and binding power, and, in one sense of the word, the keys of the kingdom, which consist in the key of knowledge. 15. And now, my dearly beloved brethren and sisters, let me assure you that these are principles, in relation to the dead and the living, that cannot be lightly passed over, as pertaining to our salvation. For their {151} salvation is necessary and essential to our salvation, as Paul says concerning the fathers, "that they without us cannot be made perfect;" neither can we without our dead be made perfect. 16. And now, in relation to the baptism for the dead, I will give you another quotation of Paul, I Corinthians xv: 29: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" 17. And again, in connection with this quotation, I will give you a quotation from one of the prophets, who had his eye fixed on the restoration of the priesthood, the glories to be revealed in the last days, and in an especial manner this most glorious of all subjects belonging to the everlasting gospel, viz., the baptism for the dead; for Malachi says, last chapter, verses 5th and 6th, "Behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." 18. I might have rendered a plainer translation to this, but it is sufficiently plain to suit my purpose as it stands. It is sufficient to know, in this case, that the earth will be smitten with a curse, unless there is a welding link of some kind or other between the fathers and the children, upon some subject or other: and behold, what is that subject? It is the baptism for the dead. For we without them cannot be made perfect; neither can they without us be made perfect. Neither can they nor we be made perfect without those who have died in the gospel also; for it is necessary, in the ushering in of the dispensation of the fullness of times, which dispensation is now beginning to usher in, that a whole, and complete, and perfect union, and welding together of dispensations, and keys, and powers, and glories should take place, and be revealed, from the days of Adam even to the present time; and not only this, but those things which never have been revealed from the foundation of the world, but have been kept hid from the wise and prudent, shall be revealed unto babes and sucklings in this the dispensation of the fullness of times. 19. Now, what do we hear in the gospel which we have received? "A voice of gladness! A voice of mercy from heaven, and a voice of truth out of the earth; glad tidings for the dead; a voice of gladness for the living and the dead; glad tidings of great joy. How beautiful upon the mountains are the feet of those that bring glad tidings of good things, and that say unto Zion, Behold! thy God reigneth. As the dews of Carmel, so shall the knowledge of God descend upon them." 20. And again, what do we hear? Glad tidings from Cumorah! Moroni, an angel from heaven, declaring the fulfillment of the prophets {152}--the book to be revealed. A voice of the Lord in the wilderness of Fayette, Seneca county, declaring the three witnesses to bear record of the book. The voice of Michael on the banks of the Susquehanna, detecting the devil when he appeared as an angel of light. The voice of Peter, James, and John, in the wilderness between Harmony, Susquehanna county, and Colesville, Broome county, on the Susquehanna river, declaring themselves as possessing the keys of the kingdom and of the dispensation of the fullness of times. 21. And again, the voice of God in the chamber of old Father Whitmer in Fayette, Seneca county, and at sundry times and in divers places, through all the travels and tribulations of this Church of Jesus Christ of Latter-day Saints. And the voice of Michael, the Archangel, the voice of Gabriel and of Raphael, and of divers angels from Michael or Adam down to the present time, all declaring their dispensation, their rights, their keys, their honors, their majesty and glory, and the power of their Priesthood; giving line upon line, precept upon precept; here a little, and there a little; giving us consolation by holding forth that which is to come, confirming our hopes. 22. Brethren, shall we not go on in so great a cause? Go forward and not backward? Courage, brethren, and on, on to the victory! Let your hearts rejoice, and be exceeding glad. Let the earth break forth into singing. Let the dead speak forth anthems of eternal praise to the King Immanuel, who hath ordained before the world was, that which would enable us to redeem them out of their prisons; for the prisoners shall go free. 23. Let the mountains shout for joy, and all ye valleys cry aloud; and all ye seas and dry lands tell the wonders of your eternal King. And ye rivers, and brooks, and rills flow down with gladness. Let the woods and all the trees of the field praise the Lord; and ye solid rocks weep for joy. And let the sun, moon, and the morning stars sing together, and let all the sons of God shout for joy. And let the eternal creation declare His name for ever and ever. And again I say, how glorious is the voice we hear from heaven, proclaiming in our ears, glory, and salvation, and honor, and immortality and eternal life, kingdoms, principalities and powers. 24. Behold the great day of the Lord is at hand; and who can abide the day of His coming, and who can stand when He appeareth? For He is like a refiner's fire, and like fuller's soap; and He shall sit as a refiner and purifier of silver, and He shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Let us, therefore, as a Church and a people, and as Latter-day Saints, offer unto the Lord an offering in righteousness, and let us present, in His holy Temple, when it is finished, a {153} book containing the records of our dead, which shall be worthy of all acceptation. 25. Brethren, I have many things to say to you on the subject, but shall now close for the present, and continue the subject another time. I am, as ever, your humble servant, and never deviating friend, JOSEPH SMITH. [Sidenote: The Letter's Effect] The important instructions contained in the foregoing letter made a deep and solemn impression on the minds of the Saints; and they manifested their intentions to obey the instructions to the letter. In the evening, William Clayton and Bishop Whitney called to see me concerning a settlement with Edward Hunter. Also Brigham Young, Heber C. Kimball, and Amasa Lyman, called to counsel concerning their mission to the branches and people abroad. _Wednesday, September 7_.--Early this morning Elders Adams and Rogers, of New York, brought me several letters--one from Dr. Willard Richards, who, referring to his visit with James Arlington Bennett, Esq., of Arlington House, says, he "would be pleased to receive a letter of President Joseph's own dictation, signed by his own hand;" which request I was disposed to comply with, but deferred it till the next day. Governor Carlin wrote as follows: _Governor Carlin's Letter to Emma Smith--Nauvoo's Charter and the Writ of Habeas Corpus_. QUINCY, September 7, 1842. DEAR MADAM.--Your letter of the 27th ultimo was delivered to me on Monday, the 5th instant, and I have not had time to answer it until this evening; and I now appropriate a few moments to the difficult task of replying satisfactorily to its contents, every word of which evinces your devotedness to the interest of your husband, and pouring forth the effusions of a heart wholly his. I am thus admonished that I can say nothing, that does not subserve his interest that can possibly be satisfactory to you; and before I proceed, I will here repeat my great {154} regret that I have been officially called upon to act in reference to Mr. Smith in any manner whatever. I doubt not your candor when you say you do not desire me "to swerve from my duty as executive in the least," and all you ask is to be allowed the privileges and advantages guaranteed to you by the Constitution and laws. You then refer me to the 11th Section of the Charter of the city of Nauvoo, and claim for Mr. Smith the right to be heard by the Municipal Court of said city, under a writ of habeas corpus emanating from said court, when he was held in custody under an executive warrant. The Charter of the city of Nauvoo is not before me at this time; but I have examined both the Charters and city ordinances upon the subject and must express my surprise at the extraordinary assumption of power by the board of aldermen as contained in said ordinance! From my recollection of the Charter it authorizes the Municipal Court to issue writs of habeas corpus in all cases of imprisonment or custody arising from the authority of the ordinances of said city, but that the power was granted, or intended to be granted, to release persons held in custody under the authority of writs issued by the courts or the executive of the state, is most absurd and ridiculous; and to attempt to exercise it is a gross usurpation of power that cannot be tolerated. I have always expected and desired that Mr. Smith should avail himself of the benefits of the laws of this state, and, of course, that he would be entitled to a writ of habeas corpus issued by the Circuit Court, and entitled to a hearing before said court; but to claim the right of a hearing before the Municipal Court of the city of Nauvoo is a burlesque upon the city Charter itself. As to Mr. Smith's guilt or innocence of the crime charged upon him, it is not my province to investigate or determine; nor has any court on earth jurisdiction of his case, but the courts of the state of Missouri; and as stated in my former letter, both the Constitution and laws presume that each and every state in this Union are competent to do justice to all who may be charged with crime committed in said state. Your information that twelve men from Jackson county, Missouri, were lying in wait for Mr. Smith between Nauvoo and Warsaw, for the purpose of taking him out of the hands of the officers who might have him in custody, and murdering him, is like many other marvelous stories that you hear in reference to him--not one word of it true; but I doubt not that your mind has been continually harrowed up with fears produced by that and other equally groundless stories. That that statement is true is next to impossible; and your own judgment, if you will but give it scope, will soon set you right in reference to it. {155} If any of the citizens of Jackson county had designed to murder Mr. Smith, they would not have been so simple as to perpetrate the crime in Illinois, when he would necessarily be required to pass through to the interior of the state of Missouri, where the opportunity would have been so much better, and the prospect of escape much more certain. That is like the statement made by Mr. Smith's first messenger, after his arrest, to Messrs. Ralston and Warren, saying that I had stated that Mr. Smith should be surrendered to the authorities of Missouri, dead or alive; not one word of which was true. I have not the most distant thought that any person in Illinois or Missouri contemplated personal injury to Mr. Smith by violence in any manner whatever. I regret that I did not see General Law when last at Quincy. A previous engagement upon business that could not be dispensed with prevented, and occupied my attention that evening until dark. At half-past one o'clock p. m., I came home, and learned that the General had called to see me; but the hurry of business only allowed me about ten minutes time to eat my dinner, and presuming, if he had business of any importance, that he would remain in the city until I returned. It may be proper here, in order to afford you all the satisfaction in my power, to reply to a question propounded to my wife by General Law, in reference to Mr. Smith,--viz., whether any other or additional demand had been made upon me by the Governor of Missouri for the surrender of Mr. Smith. I answer, none. No change whatever has been made in the proceedings. Mr. Smith has been held accountable only for the charge as set forth in my warrant under which he was arrested. In conclusion you presume upon my own knowledge of Mr. Smith's innocence; and ask why the prosecution is continued against him. Here I must again appeal to your own good judgment; and you will be compelled to answer that it is impossible I could know him to be innocent; and, as before stated, it is not my province to investigate as to his guilt or innocence. But could I know him innocent, and were he my own son, I would nevertheless, (and the more readily) surrender him to the legally constituted authority to pronounce him innocent. With sentiments of high regard and esteem, your obedient servant, THOMAS CARLIN. To Mrs. Emma Smith. Brothers Adams and Rogers called again this afternoon, and I related to them many interpositions of Divine Providence in my favor, &c. {156} _Thursday, 8_.--I dictated the following: _The Prophet's Letter to James Arlington Bennett--The Forthcoming Book of John C. Bennett_. NAUVOO, September 8, 1842. I have just received your very consoling letter, dated August 16, 1842, which is, I think, the first letter you ever addressed to me, in which you speak of the arrival of Dr. Willard Richards, and of his personality very respectfully. In this I rejoice, for I am as warm a friend to Dr. Richards as he possibly can be to me. And in relation to his almost making a "Mormon" of yourself, it puts me in mind of the saying of Paul in his reply to Agrippa, Acts xxvi: 29, "I would to God that not only thou, but also all that hear me this day, were both almost and altogether such as I am, except these bonds." And I will here remark, my dear sir, that "Mormonism" is the pure doctrine of Jesus Christ; of which I myself am not ashamed. You speak also of Elder Foster, President of the Church in New York, in high terms; and of Dr. Bernhisel, in New York. These men I am acquainted with by information; and it warms my heart to know that you speak well of them, and, as you say, could be willing to associate with them for ever, if you never joined their Church or acknowledged their faith. This is a good principle; for when we see virtuous qualities in men, we should always acknowledge them, let their understanding be what it may in relation to creeds and doctrine; for all men are, or ought to be free, possessing unalienable rights, and the high and noble qualifications of the laws of nature and of self-preservation, to think, and act, and say as they please, while they maintain a due respect to the rights and privileges of all other creatures, infringing upon none. This doctrine I do most heartily subscribe to and practice, the testimony of mean men to the contrary notwithstanding. But, sir, I will assure you that my soul soars far above all the mean and groveling dispositions of men that are disposed to abuse me and my character, I therefore shall not dwell upon that subject. In relation to those men you speak of referred to above, I will only say that there are thousands of such men in this Church, who, if a man is found worthy to associate with, will call down the envy of a mean world, because of their high and noble demeanor; and it is with unspeakable delight that I contemplate them as my friends and brethren. I love them with a perfect love; and I hope they love me, and have no reason to doubt that they do. The next in consideration is John C. Bennett. I was his friend; I am yet his friend, as I feel myself bound to be a friend to all the sons {157} of Adam. Whether they are just or unjust, they have a degree of my compassion and sympathy. If he is my enemy, it is his own fault; and the responsibility rests upon his own head; and instead of arraigning his character before you, suffice it to say that his own conduct, wherever he goes, will be sufficient to recommend him to an enlightened public, whether for a bad man or a good one. Therefore whosoever will associate themselves with him, may be assured that I will not persecute them; but I do not wish their association, and what I have said may suffice on that subject, so far as his character is concerned. Now, in relation to his book that he may write. I will venture to prophesy that whoever has any hand in the matter, will find themselves in a poor fix in relation to the money matters; and as to my having any fears of the influence that he or any other man or set of men may have against me--I will say this is most foreign from my heart; for I never knew what it was, as yet, to fear the face of clay, or the influence of man. My fear, sir, is before God. I fear to offend Him, and strive to keep His commandments. I am really glad that you did not join John C. Bennett in relation to his book, from the assurances which I have that it will prove a curse to all those who touch it. In relation to the honor that you speak of, both for yourself and James Gordon Bennett, of the _Herald_, you are both strangers to me; and as John C. Bennett kept all his letters which he received from you entirely to himself, and there was no correspondence between you and me, that I know of, I had no opportunity to share very largely in the getting up of any of those matters. I could not, as I had not sufficient knowledge to enable me to do so. The whole, therefore, was at the instigation of John C. Bennett, and a quiet submission on the part of the rest, out of the best of feelings; but as for myself, it was all done at a time when I was overwhelmed with a great many business cares, as well as the care of all the churches. I must be excused, therefore, for any wrongs that may have taken place in relation to this matter; and so far as I obtain a knowledge of that which is right, it shall meet with my hearty approval. I feel to tender you my most hearty and sincere thanks for every expression of kindness you have tendered towards me or my brethren, and would beg the privilege of intruding myself a little while upon your patience, in offering a short relation of my circumstances. I am at this time persecuted the worst of any man on the earth, as well as this people, here in this place, and all our sacred rights are trampled under the feet of the mob. I am now hunted as a hart by the mob, under the pretense or shadow of law, to cover their abominable deeds. * * * * * * * * {158} I now appeal to you, sir, inasmuch as you have subscribed yourself our friend. Will you lift your voice and your arm with indignation against such unhallowed oppression? I must say, sir, that my bosom swells with unutterable anguish when I contemplate the scenes of horror that we have passed through in the state of Missouri, and then look, and behold, and see the storm and cloud gathering ten times blacker, ready to burst upon the heads of this innocent people. Would to God that I were able to throw off the yoke. Shall we bow down and be slaves? Are there no friends of humanity in a nation that boasts itself so much? Will not the nation rise up and defend us? If they will not defend us, will they not grant to lend a voice of indignation against such unhallowed oppression? Must the tens of thousands bow down to slavery and degradation? Let the pride of the nation arise and wrench those shackles from the feet of their fellow citizens, and their quiet, and peaceable, and innocent and loyal subjects. But I must forbear, for I cannot express my feelings. The legion would all willingly die in the defense of their rights; but what would this accomplish? I have kept down their indignation, and kept a quiet submission on all hands, and am determined to do so at all hazards. Our enemies shall not have it to say that we rebel against government or commit treason. However much they may lift their hands in oppression and tyranny, when it comes in the form of government we tamely submit, although it lead us to the slaughter and to beggary; but our blood be upon their garments: and those who look tamely on and boast of patriotism shall not be without their condemnation. And if men are such fools as to let once the precedent be established, and through their prejudices give assent to such abominations, then let the oppressor's hand lay heavily throughout the world, until all flesh shall feel it together, and until they may know that the Almighty takes cognizance of such things. And then shall church rise up against church, and party against party, mob against mob, oppressor against oppressor, army against army, kingdom against kingdom, and people against people, and kindred against kindred. And where, sir, will be your safety or the safety of your children, if my children can be led to the slaughter with impunity by the hand of murderous rebels? Will they not lead yours to the slaughter with the same impunity? Ought not, then, this oppression, sir, to be checked in the bud, and to be looked down [upon] with just indignation by an enlightened world, before the flame become unextinguishable, and the fire devours the stubble? But again I say I must forbear, and leave this painful subject. I wish you would write to me in answer to this, and let me know your views. {159} On my part, I am ready to be offered up a sacrifice in that way that can bring to pass the greatest benefit and good to those who must necessarily be interested in this important matter. I would to God that you could know all my feelings on this subject, and the real facts in relation to this people, and their unrelenting persecution. And if any man feels an interest in the welfare of their fellow-beings, and would think of saying or doing anything in this matter, I would suggest the propriety of a committee of wise men being sent to ascertain the justice or injustice of our cause, to get in possession of all the facts, and then make report to an enlightened world whether we, individually or collectively, are deserving such high-handed treatment. In relation to the books that you sent here, John C. Bennett put them into my store, to be sold on commission, saying that, when I was able, the money must be remitted to yourself. Nothing was said about any consecration to the Temple. Another calamity has befallen us. Our post office in this place is exceedingly corrupt. It is with great difficulty that we can get our letters to or from our friends. Our papers that we send to our subscribers are embezzled and burned, or wasted. We get no money from our subscribers, and very little information from abroad; and what little we do get, we get by private means, in consequence of these things: and I am sorry to say, that this robbing of the post office of money was carried on by John C. Bennett; and since he left here, it is carried on by the means of his confederates. I now subscribe myself your friend, and a patriot and lover of my country, pleading at their feet for protection and deliverance, by the justice of their Constitution. I add no more. Your most obedient servant, JOSEPH SMITH. {160} CHAPTER IX. LETTER OF JAMES ARLINGTON BENNETT TO THE PROPHET AND THE N. Y. "HERALD"--EMMA'S ILLNESS--PLOTS TO ENTRAP THE PROPHET--LEGAL OPINION OF JUSTIN BUTTERFIELD ON THE MISSOURI PROCEDURE. _Friday, September 9, 1842_.--At 10 p. m. I received a very interesting visit from Emma, Amasa Lyman, George A. Smith and Wilson Law. [Sidenote: Movements of the Prophet in Nauvoo.] I counseled George A. Smith and Amasa Lyman to stay in Illinois and preach in the principal cities against mobocracy, and to notify the Twelve that it was my wish that they should also labor in Illinois. After a conversation of two hours, I accompanied the brethren and Emma to my house, remaining there a few minutes to offer a blessing upon the heads of my sleeping children; then called a few minutes at the house of my cousin George A. Smith, on my way to my retreat at Edward Hunter's. John D. Parker accompanied me as guard. Brigham Young, Heber C. Kimball, Amasa Lyman, George A. Smith, and Charles C. Rich declared to the city council their intention of absence for three months or more, and others were appointed to fill their places during their absence. John P. Greene, Lyman Wight, and William Law were absent, and their places were filled. The object of the absence of these brethren was to preach the gospel in different states, and show up the wickedness and falsehood of the apostate John C. Bennett. An ordinance relative to the returns of writs of habeas corpus was passed by the city council as follows: {161} _An ordinance relative to the return of wits of Habeas Corpus_. Sec. 1. Be it, and it is hereby ordained by the city council of the city of Nauvoo, that the Municipal Court, in issuing writs of Habeas Corpus, may make the same returnable forthwith. Sec. 2. This ordinance to take effect, and be in force from, and after its passage, passed September 9th, 1842. GEO. W. HARRIS, President pro tem. JAMES SLOAN, Recorder. President Young started on his mission. _Saturday, 10_.--Heber C. Kimball, George A. Smith, and Amasa Lyman started on their mission, and proceeded as far as Lima, where they met Brigham Young, who was preaching to a congregation. This was the day for the training of the companies of the Nauvoo Legion; and, lest I should be observed by the multitude passing and repassing, I kept very still. After dark, my wife sent a messenger and requested me to return home, as she thought I would be as safe there as anywhere; and I went safely home undiscovered. _Sunday, 11_.--I was at home all day. My letter of the 6th of September was read to the Saints, at the grove near the temple. The High Priests' quorum met. Several had gone on missions; others were preparing to go, but few were present, and the meeting adjourned _sine die_. Elders Brigham Young, Heber C. Kimball, George A. Smith and Amasa Lyman addressed a large assembly in the grove in Lima, in relation to the slanderous reports of John C. Bennett. _Monday, 12_.-- _Letter from Brigham Young and Heber C. Kimball--Reporting their Movements_. _To the Editor of the Times and Seasons:_ DEAR BROTHER:--Having commenced our mission yesterday, we held our first conference at Brother Isaac Morley's. We had a good time. The brethren here are in good spirits. We ordained nineteen elders, and baptized twelve. We expect next Saturday and Sunday to hold a {162} two days' meeting in Quincy, being the 17th and 18th instant; on the 24th and 25th, at Payson; the 1st and 2nd of October, at Pleasant Vale; the 8th and 11th October, at Pittsfield; the 15th and 16th October, at Apple Creek in Green county. From thence we shall proceed to Jacksonville and Springfield. If you please, notice the above in your paper for the benefit of those friends scattered abroad. Yours in the everlasting covenant, BRIGHAM YOUNG, HEBER C. KIMBALL. Morley Settlement, September 12, 1842. I was at home all day in company with Brothers Adams and Rogers, and counseled Brother Adams to write a letter to the governor. In the evening, Emma received governor Carlin's letter of the 7th instant. _Tuesday, 13_.--At home all day. Settled with Edward Hunter. _Wednesday, 14_.--At home. Mr. Remmick gave me a deed of one half his landed property in Keokuk, though it will be a long time, if ever, before it will be of any benefit to me. Had a consultation with Calvin A. Warren, Esq. In the evening I received the following letter from General James Arlington Bennett: _Letter of James Arlington Bennett--Treating Chiefly of John C. Bennett and his Book_. ARLINGTON HOUSE, September 1, 1842. _Lieutenant General Smith:_ DEAR SIR:--Mrs. Smith's letter to Mrs. Bennett, containing a very lucid account of Dr. John C. Bennett, has been received; and the only thing concerning him that I regard of importance is that you found it necessary to expose him. I wish most ardently that you had let him depart in peace, because the public generally think no better of either the one party or the other, in consequence of the pretended exposures with which the newspapers have teemed. But then, in the long run, you will have the advantage, inasmuch as the universal notoriety which you are now acquiring will be the means of adding to Nauvoo three hundred fold. That you ought to be given up to the tender mercies of Missouri no {163} man in his senses will allow, as you would be convicted on the shadow of evidence when the people's passions and prejudices are so strongly enlisted against you; and, under such a state of things, how easily it would be to suborn witnesses against you, who would seal your fate! Add to this, too, the great difficulty under which an impartial jury, if such could be found, would labor in their attempt to render an honest verdict, being coerced by surrounding public prejudice and malice. And yet, as you are now circumstanced, it will not do to oppose force to force for your protection, as this in the present case would be treason against the state, and would ultimately bring to ruin all those concerned. Your only plan, I think, will be to keep out of the way until this excitement shall have subsided, as, from all I can understand, even from the Dr. himself, there is no evidence on which an honest jury could find a verdict against you; and this opinion I have expressed to him. I most ardently wish that you had one hundred thousand _true_ men at Nauvoo, and that I had the command of them, _times and things would soon alter_. I hope to see the day, before I die, that such an army will dictate terms from Nauvoo to the enemies of the Mormon people. I say this in the most perfect candor, as I have nothing to gain by the Mormons, nor am I a Mormon in creed; yet I regard them in as favorable a light (and a little more so,) as I do any other sect. In fact, I am a philosophical Christian, and wish to see an entire change in the religious world. I have been long a Mormon in sympathy alone, and probably can never be one in any other way; yet I feel that I am a friend of the people, as I think them honest and sincere in their faith; and those I know [are] as good and honorable men as any other professing Christians. Dr. Bennett has been the means of bringing me before your people, you will therefore see, for _this act_, I am in honor bound to say, "_Peace to his manes_." To act otherwise would be ungrateful and dishonorable, both of which qualities are strangers to my nature: nevertheless, by leaving him as he is, I can still be your friend; for be assured that nothing I have seen yet from his pen has in the least altered my opinion of you. I well know what allowances to make in such cases. Dr. Bennett and Bachelor are now delivering lectures in New York against you and your doctrines and asserted practices at Nauvoo. Elder Foster told me, this forenoon, that the seats have been torn to pieces out of his church in Canal-street, and that the congregation had to move to another place. I intimated to you, in my last, that Bennett of the _Herald_ was about to publish, conjointly with the Doctor, his Book of Exposures; but since, have learned that it is about to come out in Boston. He expects to {164} make a fortune out of it, and I presume he needs it; but I feel sure that it will make converts to the Mormon faith. He has borrowed largely from Com. Morris' lascivious poems. A general order, signed by Hugh McFall, Adjutant-General, and authorized by you, has appeared in the _Herald_, ordering me to repair to Nauvoo, to take command of the Legion, and to bring with me Brig.-Gen. J. G. Bennett, which states that, if the requisition be persisted in, blood must be shed. I have assured Bennett of the _Herald_ that I deem it a _hoax_, but he insists upon it that it is genuine. My reply to it has appeared to day in that paper. I have there stated that I have written to Gov. Carlin for instructions. This is not so: it is only a _rub_. On the whole, you will only be made a greater prophet and a greater man--a great _Emperor_, by the affliction and consideration of your good friends. My respects, with those of Mrs. B., to your lady. I am, dear sir, your sincere friend, JAMES ARLINGTON BENNETT. This letter was placed in the hands of General Hugh McFall, who immediately wrote a refutation of the clause concerning himself to Governor Carlin, and also one for the _Wasp_. The general order was not written by McFall, neither had he a knowledge of its existence until shown to him in the letter. It was evidently got up by our enemies to increase excitement and anger, and is barely another addition to the many slanderous reports put in circulation by evil and designing men. _Thursday, 15_.--In council with C. A. Warren, Esq. Also counseled Uncle John Smith and Brother Daniel C. Davis to move immediately to Keokuk, and help to build up a city. _Friday, 16_.--At home with Brother Rogers, who was painting my likeness. _Saturday, 17_.--I was at home with Brother Rogers, who continued painting my portrait. Elder William Clayton wrote Governor Carlin a long letter, showing up the Missouri persecution and my sufferings in their true colors. Ship _Sidney_ sailed from Liverpool for New Orleans with 180 Saints. {165} _Sunday, 18_.--At home. In the evening, received a visit from my mother. _Monday, 19_, and _Tuesday, 20_.--With Brother Rogers, painting at my house. _Wednesday, 21_.--In the large room over the store. In the evening had a visit from Elder John Taylor, who is just recovering from a long and very severe attack of sickness. I counseled Elder Taylor concerning the printing office, removing one press to Keokuk, &c. _Thursday, 22_.--At home, arranging with Remmick concerning moving printing press to Keokuk, buying paper, &c. _Friday, 23_.--At home. Visited by Elder Taylor. Colonel George Miller was elected Brigadier-General of the 1st Cohort, Nauvoo Legion, to fill the vacancy of General Wilson Law, promoted. _Saturday, 24_.--The legion was called out for general parade, and reviewed by General Law. In the evening, Lieutenant-Colonel Stephen Markham was elected Colonel of the 1st Regiment, 1st Cohort, to fill the place of Colonel George Miller, promoted; and Captain John D. Parker elected to fill his place; and Captain Thomas Rich to fill the place of Major Wightman, deceased. At home. Had a visit from Mr. Joseph Murdock, Sen., and lady concerning some land, &c., at St. Joseph. _Sunday, 25_.--At the Grove. Spoke more than two hours, chiefly on the subject of persecution. Ship _Medford_ sailed from Liverpool for New Orleans with 214 Saints. _Monday, 26_.--The office of Notary Public for the city of Nauvoo was created by the city council, and James Sloan was elected. A seal for the Municipal Court was ordered by the council. _Tuesday, 27_, and _Wednesday, 28_.--At home. Nothing of importance transpired. 28.--Ship _Henry_ sailed from Liverpool for New Orleans with 157 Saints. _September 28, 1841:_ {166} _A Baptist Excommunication_. Resolved, that William Seichrist be excluded from the fellowship of this [the first regular Baptist] church [of the city of Alleghany, Alleghany county, Pennsylvania,] for embracing and maintaining a heresy,--to _wit_, doctrines peculiar to a late sect called Mormons or Latter-day Saints, that miracles can be wrought through the instrumentality of faith; that special revelations from God are now given to men; and that godly men are now endowed with the gift of prophecy, such as to foretell future events. William Benson, Church Clerk. Deacon John Beck was moderator of the meeting. _Thursday, 29_.--This day, Emma began to be sick with fever; consequently I kept in the house with her all day. _Friday, 30_.--Emma is no better. I was with her all day. [Sidenote: Temple Committee Affairs.] _Saturday, October 1_.--This morning I had a very severe pain in my left side, and was not able to be about. Emma sick as usual. I had previously sent for the Temple committee to balance their accounts and ascertain how the Temple business was going on. Some reports had been circulated that the committee was not making a righteous disposition of property consecrated for the building of the Temple, and there appeared to be some dissatisfaction amongst the laborers. After carefully examining the accounts and enquiring into the manner of the proceedings of the committee, I expressed myself perfectly satisfied with them and their works. The books were balanced between the trustee and committee, and the wages of all agreed upon. I said to the brethren that I was amenable to the state for the faithful discharge of my duties as trustee-in-trust, and that the Temple committee were accountable to me, and to no other authority; and they must not take notice of any complaints from any source, but let the complaints be made to me, if any were needed, and I would make things right. The parties separated perfectly satisfied, and I remarked that I would have a notice published, stating that I had examined their accounts and was satisfied, {167} &c. It was also agreed that the recorder's office should be moved to the Temple, for the convenience of all. In this day's _Wasp_ I noticed the following letter from Elder Pratt: _Letter of Elder Orson Pratt--Denying any Relations with John C. Bennett_. CITY OF NAUVOO, ILLINOIS, September 26, 1842. _Mr. Editor:_ DEAR SIR:--I noticed in the last week's _Wasp_ a letter from Dr. R. D. Foster, written from New York city, which states that Dr. John C. Bennett had declared in said city that he had received a letter from me and from my wife, and that we were preparing to leave and expose Mormonism. I wish through the medium of your paper to say to the public that said statements are entirely false. We have never at any time written any letter or letters to Dr. J. C. Bennett, on any subject whatever. Neither are we "preparing to leave and expose Mormonism," but intend to make Nauvoo our residence, and Mormonism our motto. Respectfully, ORSON PRATT. [Sidenote: Reward offered for the Arrest of the Prophet.] _Sunday, 2_.--About ten o'clock in the forenoon, a messenger arrived from Quincy, stating that the governor had offered a reward of $200 for Joseph Smith, Jun., and also $200 for Orrin P. Rockwell. This report was fully established on receipt of the mail papers. The _Quincy Whig_ also stated that Governor Reynolds has offered a reward, and published the governor's proclamation offering a reward of $300 for Joseph Smith, Jun., and $300 for Orrin P. Rockwell. It is not expected that much will be effected by the rewards. Emma continued very sick. I was with her all day. _Monday, 3_.--Emma was a little better. I was with her all day. _Tuesday, 4_.--Emma is very sick again. I attended with her all the day, being somewhat poorly myself. [Sidenote: The illness of Emma Smith.] _Wednesday, 5_.--My dear Emma was worse. Many fears were entertained that she would not recover. She was {168} baptized twice in the river, which evidently did her much good. She grew worse again at night, and continued very sick indeed. I was unwell, and much troubled on account of Emma's sickness. [Sidenote: Rigdon's Reports of Plots.] Elder Rigdon called Elder William Clayton into his office, and said he had some matters to make known. He had been at Carthage and had conversation with Judge Douglas concerning Governor Carlin's proceedings, &c., and had ascertained that Carlin had intentionally issued an illegal writ, expecting thereby to draw President Joseph to Carthage to get acquitted by habeas corpus before Douglas, and having men there waiting with a legal writ to serve on Joseph as soon as he was released under the other one, and bear him away to Missouri, without further ceremony. Elder Rigdon asked what power the governor's proclamation gave to any man or set of men who might be disposed to take President Joseph. He was answered, "Just the same power and authority which a legal warrant gave to an officer." It is more and more evident that Carlin is determined to have me taken to Missouri, if he can. But may the Almighty Jehovah shield and defend me from all their power, and prolong my days in peace, that I may guide His people in righteousness, until my head is white with old age. Amen. _Thursday, 6_.--Emma is better; and although it is the day on which she generally grows worse, yet she appears considerably easier. May the Lord speedily raise her to the bosom of her family, that the heart of His servant may be comforted again. Amen. My health is comfortable. [Sidenote: More Missouri Plots.] _Friday, 7_.--This morning Elder Elias Higbee states about the same things as were stated by Elder Rigdon two days ago, and also that he had been informed that many of the Missourians are coming to unite with the militia of this state voluntarily, and at their own expense; so that after the court rises at Carthage, if {169} they don't take me there, they will come and search the city, &c. It is likely that this is _only_ report. Emma is somewhat better. I am cheerful and well. [Sidenote: The Prophet's Removal to Father Taylor's.] From the situation and appearance of things abroad, I concluded to leave home for a short season, until there should be some change in the proceedings of my enemies. Accordingly, at twenty minutes after eight o'clock in the evening, I started away in company with Brothers John Taylor, Wilson Law, and John D. Parker, and traveled through the night and part of next day; and, after a tedious journey, arrived at Father James Taylor's well and in good spirits. This day the teachers met in Nauvoo, and organized into a quorum, by appointing Elisha Averett, president; James Huntsman and Elijah Averett, counselors; Samuel Eggleston, scribe; and eleven members. _Monday, 10_.--Elder Taylor returned to Nauvoo and found Emma gaining slowly. My health and spirits are good. _Tuesday, 11_.--From the _Times and Seasons_:-- _Announcement Concerning Temple Committee Affairs_. _To the Saints at Nauvoo and Scattered Abroad:_ This may certify that President Joseph Smith, the trustee-in-trust for the Temple, called upon the Temple committee on the 1st instant to present their books and accounts for examination, and to give account of their work at the temple. After carefully and attentively examining and comparing their books and accounts, the trustee expressed himself well satisfied with the proceedings and labors of the committee, and ordered that this be published in the _Times and Seasons_, that the Saints may know the facts, and be thereby encouraged to double their exertions and forward means to roll on the building of the Temple in Nauvoo. It was also ordered that the recorder's office be henceforth removed to the committee house near the Temple. All property and means must therefore be brought to that place, where it will be recorded in due form. WILLIAM CLAYTON. Clerk and Recorder of the Temple. NAUVOO, October 11, 1842. _Thursday, 13_.--The brethren arrived from Wisconsin {170} with a raft of about 90,000 feet of boards and 24,000 cubic feet of timber for the Temple and Nauvoo House. _Saturday 15_.--Brother John D. Parker returned to Nauvoo and informed my friends that I was well. _Sunday, 16_.--I copy the following from the _New York Herald_: THE MORMONS. ARLINGTON HOUSE, October 16, 1841. _General J. G. Bennett:_ SIR:--Some time since I addressed a letter to Joseph Smith, the Mormon Prophet, in answer to a letter of his introducing to "my kind attention," a friend of his from the holy city of Nauvoo. In this letter I expressed my regret that the quarrel between him and John C. Bennett should have at all found its way to the public eye, this being the sole cause of placing him in his present awkward situation. I likewise commiserated with him in his affliction, and signed myself at the conclusion of my letter, as his friend, which I really am, and the friend of all good Mormons, as well as other good men. Why should I not be Joseph Smith's friend? He has done nothing to injure me, nor do I believe he has done anything to injure ex-Governor Boggs, of Missouri. The governor, no doubt, under strong feelings, may have thought and believed that Smith had preconcerted the plan for his assassination; but there is no legal evidence whatever of that fact--none by which an unprejudiced jury would convict any man; yet to send this man into Missouri, under the present requisition, would be an act of great injustice, as his ruin would be certain. How could any man, against whom there is a bitter religious prejudice escape ruin, being in the circumstances of Smith? Look at the history of past ages--see the force of fanaticism and bigotry in bringing to the stake some of the best of men; and in all these cases the persecutors had their pretexts, as well as in the case of the Mormon chief. Nothing follows its victim with such deadly aim as religious zeal, and therefore nothing should be so much guarded against by the civil power. Smith, I conceive, has just as good a right to establish a church, if he can do it, as Luther, Calvin, Wesley, Fox, or even King Henry the Eighth. All these chiefs in religion had their opponents, and their people their persecutors. Henry the Eighth was excommunicated, body and bones, soul and all, by his holiness, the Pope; still the church of England has lived as well as all the other sects. Just so it will be with the Mormons. They may kill one prophet and {171} confine in chains half his followers, but another will take his place, and the Mormons will still go ahead. One of their Elders said to me, when conversing on this subject, that they were like a mustard plant,--"If you don't disturb it, the seed will fall and multiply; and if you kick it about, you only give the seed more soil, and it will multiply the more." Undertake to convince them that they are wrong, and that Smith is an impostor, and the answer is, laying the hand on the heart, "I know in my own soul that it is true, and want no better evidence: I feel happy in my faith; and why should I be disturbed?" Now, I cannot see but what this is the sentiment that governs all religiously disposed persons, their object being heaven and happiness, no matter what their church and creed. They, therefore, cannot be put down while the Constitution of the United States offers them protection in common with all other sects, and while they believe that their eternal salvation is at stake. From what I know of the people, I fully believe that all the real, sincere Mormons would die sooner than abandon their faith and their religion. General John C. Bennett has stated that to conquer the Mormon Legion it would require five to one against them, all things taken into consideration, and that they will die to a man sooner than give up their Prophet. Now, is the arrest of this man worth such a sacrifice of life as must necessarily follow an open war with his people? The loss of from one to three thousand lives will, no doubt, follow in an attempt to accomplish an object not in the end worth a button. Persecute them, and you are sure to multiply them. This is fully proved since the Missouri persecution, as since that affair they have increased one hundred fold. It is the best policy, both of Missouri and Illinois, to let them alone; for if they are drove farther west, they may set up an independent government, under which they can worship the Almighty as may suit their taste. Indeed, I would recommend to the Prophet to pull up stakes and take possession of the Oregon territory in his own right, and establish an independent empire. In one hundred years from this time, no nation on earth could conquer such a people. Let not the history of David be forgotten. If the Prophet Joseph would do this, millions would flock to his standard and join his cause. He could then make his own laws by the voice of revelation, and have them executed like the act of one man. With respect to myself, I would just repeat that I am the Prophet's friend, and the friend of his people, merely from sympathy, as my arm has ever been lifted on the side of the persecuted and oppressed. I have never in my life followed the fat ox, nor bowed for a favor on my {172} own account to mortal man. While I despise the purse-proud man, I am proud to the proud man, and humble to the humble; and where men were contending, have ever thrown myself on the weakest side. By inserting this communication, it is presumed that no one will hold the _Herald_ responsible for the sentiments it contains; yet I have no doubt that there are thousands of independent, liberal-minded men in this country who think as I do. Neither the Mormon Prophet nor his people can add anything to my fortune or reputation. I expect nothing from them; they are a poor and industrious people, and have nothing to give. I am influenced in my conduct towards them by a spirit of benevolence and mercy, and hope the governor and state of Illinois will act in the like manner. It is true I was commissioned in their Legion, through the instrumentality of their enemy, General John C. Bennett, an act entirely of their own, without my agency; but I was as much their friend before as since. The Missouri persecution fixed my attention and commiseration on the people. It must be recollected, too, that the Mormon Prophet and his people are the most ardent friends and promoters of literature and science. These are elementary principles in their social system, and this certainly is contrary to everything like despotism. I hope, therefore, and with great deference express that hope, that ex-Governor Boggs will withdraw his demand for the Prophet, and let those poor people rest in peace. Both he and Governor Carlin will feel much more at peace with themselves by quashing the whole proceedings. Most respectfully, Your humble servant, JAMES ARLINGTON BENNETT. Counselor at Law, &c. By this I discover a spark of liberty burning in the bosom of the writer. May it continue to burn and burn, till it once more fires the whole land with its heavenly influence. _Thursday, 20_.--Early this morning I arrived at home on a visit to my family. During the day I was visited by several of the brethren, who rejoiced to see me once more. Emma is still getting better, and is able to attend to a little business, having this day closed contract and received pay for a quarter section of land of Brother Job V. Barnum. {173} _Justin Butterfield's Legal Opinion on the Efforts to Drag Joseph Smith into Missouri_. CHICAGO, October 20, 1842. _Sidney Rigdon, Esq._ DEAR SIR:--In answer to your favors of the 17th instant, Mr. Warren was correct in the information he gave you of my opinion of the illegality of the requisition made by the governor of Missouri upon the governor of this state for the surrender of Joseph Smith, and that the governor of this state should cause him to be arrested for the purpose of being surrendered. I had no doubt but the supreme court of this state would discharge him upon habeas corpus. Subsequent examination has confirmed me in that opinion. I understand from your letter, and from the statement of facts made to me by Mr. Warren, that the requisition of the governor of Missouri is accompanied by an affidavit of ex-Governor Boggs, stating in substance that on the 6th day of May last he was shot while sitting in his house, with intent to kill; and, as he verily believes, the act was committed by O. P. Rockwell; and that Joseph Smith was accessory to the crime before its commission; and that he has _fled_ from justice. That it can be proved that Joseph Smith was not in the state of Missouri at the time the crime was committed, but was in this state; that it is untrue that he was in the state of Missouri at the time of the commission of the said crime, or has been there at any time since. He could not, therefore, have _fled_ from that state since the commission of said crime. The right on the part of the governor of Missouri to demand Smith, and the duty on the part of the governor of this state to deliver him up, if they exist, are given and imposed by that clause of the Constitution of the United States which declares "that a person charged in any state with treason, felony, or other crime, who _shall flee_ from justice and be found in another state, shall, on demand of the executive authority of the state from which he fled, be delivered up, to be removed to the state having jurisdiction of the crimes." It is unnecessary to refer to the act of Congress in relation to the delivery up of fugitives from justice, as Congress has just so much power, and _no more_, than is expressly given by the said clause in the Constitution. The Constitution is the best exponent of itself. What persons, then, can be surrendered up by the governor of one state to the governor of another? First. He must be a person charged with treason, felony, or other crime. "It is sufficient if he be _charged_ with the commission of crime, either by indictment found or by affidavit. Second. He must be a person who shall flee from justice and be found in another state." {174} It is not sufficient to satisfy this branch of the Constitution, that he should be "charged" with having fled from justice. Unless he has actually _fled_ from the state where the offense was committed, to _another state_, the governor of this state has no jurisdiction over his person, and cannot deliver him up. When Mr. Smith is brought up on a habeas corpus, he will have a right, under the 3rd section of our habeas corpus act, to introduce testimony, and show that the process upon which he is arrested was obtained by _false pretense;_ that it is untrue that he fled from the state of Missouri, to evade being brought to justice there, for the crime of which he is charged. He will have the right to place himself upon the platform of the Constitution of the United States, and say, I am a citizen of the state of Illinois; I have not fled from the state of Missouri, or from the "justice" of that state, on account of the commission of the crime with which I am charged. I am ready to prove that the charge of having fled from that state is false, and I am not, therefore, subject under the Constitution of the United States, to be delivered up to that state for trial. You say, in your letter to me, that you doubt whether on a habeas corpus the court would have a right to try the question, whether Smith was in Missouri at the time of the commission of the crime of which he is charged. To this I answer, that upon a habeas corpus, the court would be bound to try the question, whether Smith fled from justice from Missouri to this state. The affidavit of Mr. Boggs is not conclusive on this point. It may be rebutted. Unless Smith is a person who has fled from justice, he is not subject to be delivered up, under the express provisions of our own habeas corpus act. He has a right to show that the affidavit is false, and that the order for his arrest was obtained by false pretenses. Again, the affidavit on its face was not sufficient to authorize the arrest of Smith. It is evasive and deceptive. It does not show that he fled from the state of Missouri to evade justice for the commission of the crime of which he is charged by Governor Boggs. Robert G. Williams, in the year 1835, was indicted in the state of Alabama for attempting to incite rebellion and insurrection in that state. He was demanded by the governor of that state of the governor of New York, and the requisition stated that he had fled from justice. The governor of the state of New York (Marcy) took notice that the said Williams was a citizen of the state of New York, and had not fled from justice from Alabama, and on _that ground alone_ refused to surrender him up. This was a stronger case than that of Smith, as an _indictment had been found_. Governor Marcy puts his refusal upon the express ground that, by the Constitution of the United States, the governor {175} of one state had no right to demand, nor the governor of another state a right to surrender up, one of his citizens, unless he had fled from justice; and it was the right and duty of the governor upon whom the demand was made to inquire into the fact whether he had fled from justice before he made the surrender. I have the book containing all the proceedings in this case of Williams. There are several other cases equal in point, and they proceed upon the ground that a governor of a state has no jurisdiction over the body of a citizen to arrest and surrender him up to a foreign state, unless he is a fugitive from that state, unless he has fled from the state to evade "justice," or, in other words, to evade being tried for the offense with which he is charged. In a despotic form of government, the sovereign power is the will of the monarch, who can act in every instance as may suit his pleasure. But can the governor of one of our states, of his own mere will, without any authority from the Constitution, or the legislative power of the state, arrest and deliver up to a foreign government any person whatever? If he can do this, then is the liberty of the citizen wholly at his disposal. The writ of habeas corpus is a suit which every person imprisoned or unlawfully detained has a right to prosecute for the recovery of his liberty; and, if he is in custody by process from a competent power, he is entitled to his discharge when the jurisdiction has been executed. The government of this state has no power or jurisdiction over the person of a citizen of this state to arrest and cause him to be delivered up and transported to another state, except the power is expressly given to him by the Constitution of the United States. And what is that power? It only authorizes the governor of one state to surrender up a fugitive from justice, to return him back to the state from whence he has fled. First. The person to be surrendered up must be a fugitive from the state to which it is attempted to surrender him. Second. He must be a fugitive _from justice;_ in other words, he must have been in the state when and where the crime was committed, and have fled from the state to evade being apprehended and tried for that crime. Third. Unless he is, in fact, such a fugitive from justice, the governor has no power, by the laws and Constitution, to deliver him up. Fourth. If he is charged with being a fugitive from justice, and the governor cause him to be apprehended on that charge, he has a right to sue out a habeas corpus; and when brought up on that writ, he has the undoubted right of showing that the governor has no constitutional power to deliver him up to another state; that he has not "fled from {176} justice into this state," and is not such a person as the Constitution authorizes the governor to deliver up; and that it would be an excess of jurisdiction on the part of the governor to deliver him up. The question to be examined into, upon the return of the habeas corpus, would be a mere question of locality. The question would be was Smith in this state, or not, at the time the crime was committed in Missouri? If he was in this state at that time, then he could not be a fugitive from justice from Missouri, in the sense of the Constitution; and the governor would have no power to deliver him up. The argument that because Governor Boggs has made affidavit that Smith has fled from justice, his affidavit is to be taken as conclusive on that point, and that upon the return of a habeas corpus, Smith would be precluded from controverting or showing the falsity of that affidavit, is too absurd to require a serious answer. The liberties of the citizens of this state are not held on quite so feeble a tenure, nor does the Constitution authorize the governor to transport the citizens of this state upon a mere "charge" made by a citizen of another state. Such is not the reading of the Constitution. That instrument only authorizes the delivery up of such persons, "who shall flee," upon the demand of the executive authority of the state from which they "fled." There must have been a "flight" in _fact and in deed_ from the state where the offense was committed, or the governor has no jurisdiction to "deliver up." If the charge of having "fled" is made and the governor acting in _pais_ [A] is attempting to deliver up upon that charge, the person attempted to be made the victim has a clear, undoubted, constitutional right by means of a writ of habeas corpus, to test its truth before a judicial tribunal of the country; and, if the charge is proven to be false, the governor is ousted of his jurisdiction over the person of the prisoner and he is restored to his liberty before he has undergone the penalty of the transportation to a foreign country upon the mere charge of an interested or partial witness. [Footnote A: A judicial act outside of court and not recorded.--Century Dictionary.] The power of the executive of a state to surrender up a citizen to be transported to a foreign state for trial, is a most tremendous power, which might be greatly abused, were it not limited by constitutional checks, and the citizens secured against its despotic exercise by the writ of habeas corpus. In the case of Williams, the governor of New York, in his reply to the governor of Alabama, says, "What occurs daily in the ordinary course of criminal proceedings, may take place in regard to persons transported to a distant jurisdiction for trial. It may happen that an innocent man will be accused; and, if demanded, he must be delivered {177} up, should your exposition of the Constitution be sanctioned. Under these circumstances, his condition would be perilous indeed,--dragged from his home, far removed from friends, borne down by the weight of imputed guilt, and unable, probably, to obtain the evidence by which he might vindicate his innocence. If appearances were against him, he could scarcely hope to escape unmerited condemnation." The American colonists regard the exercise of this power as an act of revolting tyranny, and assigned it in the Declaration of Independence as one of the prominent causes that impelled them to a separation from the British Empire. A power which may be thus oppressively used should be resorted to with the greatest caution. When its exercise is invoked, it is not sufficient that the case may apparently come within the letter of the Constitution. It is the duty of the Executive before yielding a blind obedience to the letter of the law, to see that the case comes within the spirit and meaning of the Constitution. It may be pleasing as well as instructive to look into the proceedings of the executive of our sister state, and witness that, by faithfully administering the law in relation to the delivering up of fugitives from justice, according to its spirit and meaning, they have saved at least two of the citizens of Illinois from becoming victims to its abuse. In the year 1839, the governor of the state of New York was presented with the copy of an indictment by a grand jury in the city of New York against John and Nathan Aldrich, for fraud in obtaining goods by false pretenses, and was requested to make a requisition upon the governor of Illinois to surrender them up as fugitives from justice. Now, here was a case which came exactly within the letter of the law of Congress in relation to fugitives from justice. An indictment _had been found_ charging them with having _committed a crime_. But did the governor of New York make the "requisition?" No; he referred the application to the Hon. John C. Spencer, now Secretary of War, and one of the most enlightened lawyers of the age. _Extract of Mr. Spencer's Opinion upon the Case_. The constitutional provision under which requisitions may be made by the governor of one state upon the governor of another was a substitute for the principle recognized by the law of nations, by which one sovereign is bound to deliver to another fugitives who have committed certain offenses. These offenses are of the deepest grade of criminality, and robbers, murderers and incendiaries, and those enumerated as proper to be surrendered. Following the analogy thus suggested, the provisions in our Constitution, it would seem, should be construed to embrace similar cases only, except, perhaps, those offenses which arise from an abuse of the same constitutional provision. That provision {178} must be guarded with the utmost care, or it will become intolerable. I do not think the circumstances of the case before me are of such grave import, or the offense itself of such high grade, as to justify the requisition desired. The power given by the Constitution ought not to be cheapened or applied to trifling offenses, or indeed to any that was not originally contemplated. For the reasons stated in Mr. Spencer's opinion, the governor of New York refused to make the requisition upon the governor of Illinois. The case certainly came within the letter of the law, but not within the spirit and meaning. So with the affidavit of Governor Boggs, when he swears that Smith has fled from justice. It may come within the letter of the Constitution; but does it come within its spirit and meaning? Does it show that Smith was in Missouri at the time of the commission of the crime, and that he fled from that state to evade being brought to justice for that crime? Or does it refer to the flight of Smith and the Mormons from Missouri some years since? I will refer to one more case of a similar nature. Lord Campbell, formerly attorney-general of England, in a recent debate in Parliament upon the subject of the Creole, made the following remarks: "To show how cautious states should be in making such concessions one to the other reciprocally, he would mention a case that occurred when he was attorney-general. A treaty had been agreed upon between the state of New York and the province of Canada, by which the government of each agreed reciprocally to deliver up the citizens or subjects of the other against whom grand juries had found a bill, and who had sought refuge within the territories of the other. It happened that a slave had escaped from his master in New York, and had got to Canada. To facilitate his escape, he rode a horse of his master's for a part of the way, but turned him back on reaching the frontier. The authorities of New York well knew that England would not give up a runaway slave, and that as they could not claim him under the treaty, they therefore had a bill of indictment against him, before a New York grand jury for stealing the horse, though it was clear the _animus furandi_ was wanting. The grand jury, however, found a true bill against him for the felony, and he was claimed under the treaty. The governor, under such circumstances refused to give him up until he had consulted the government in England. He (Lord Campbell) was consulted, and gave it as his opinion that the man ought not to be given up, as the true bill, where no felony had been committed, did not bring the case within the treaty. The man was not given up, and there the matter rested. This, he repeated, showed the necessity of the greatest caution where reciprocal rights of surrender were granted between states. It is not to be presumed that the executive of this state would knowingly, {179} lend his aid in dragging one of our citizens, who is not a fugitive from justice, into a foreign state for trial. The governor has undoubtedly been misled by the evasive affidavit which accompanied the requisition. I would advise that Mr. Smith procure respectable and sufficient affidavits to prove beyond all question, that he was in the state and not in Missouri, at the time the crime with which he is charged was committed, and upon these affidavits, apply to the governor to countermand the warrant he has issued for his arrest. If he should refuse so to do, I am clearly of the opinion that, upon the above state of facts, the supreme court will discharge him upon habeas corpus. Respectfully your obedient servant, JUSTIN BUTTERFIELD. The foregoing letter of Mr. Butterfield (United States' attorney for the district of Illinois,) shows, in a very lucid manner, what our rights and privileges are, pertaining to the habeas corpus, and accords with the opinion of every intelligent man,--the opinions of ex-Governor Boggs, Governor Reynolds, of Missouri, and Governor Carlin, to the contrary, notwithstanding. {180} CHAPTER X. TEMPLE AFFAIRS--THE PROPHET'S ADDRESS TO "NEWCOMERS"--CITY COUNCIL'S ACTIONS AS TO WRITS OF HABEAS CORPUS. _Friday, October 21, 1842_.--This evening I returned, in company with John D. Parker, to Father Taylor's, judging it wisdom to keep out of the way of my enemies a while longer at least, although all is peace and quiet, and a prospect that my enemies will not trouble me much more at present. [Sidenote: Temporary Floor in the Temple.] _Sunday, 23_.--This day the Temple committee laid before the Saints the propriety and advantages of laying a temporary floor in the Temple, that the brethren might henceforth meet in the Temple to worship, instead of meeting in the Grove. This was my instructions, and the Saints seemed to rejoice at this privilege very much. _Monday, 24_.--Printing office took fire, which was extinguished with difficulty. _Tuesday, 25_.--Ship _Emerald_ sailed from Liverpool with 250 Saints for New Orleans. _Friday, 28_.--Soon after daylight this morning, I returned home again to visit my family. I found Emma worse; the remainder of the family well. In the afternoon I rode out into the city and took a little exercise. From the appearance of things abroad, we are encouraged to believe that my enemies will not trouble me much more at present. This day the brethren finished laying the temporary floor, and seats in the Temple, and its appearance is {181} truly pleasant and cheering. The exertions of the brethren during the past week to accomplish this thing are truly praiseworthy. [Sidenote: The Prophet at the Temple.] _Saturday, 29_.--About ten in the forenoon I rode up and viewed the Temple. I expressed my satisfaction at the arrangements, and was pleased with the progress made in the sacred edifice. After conversing with several of the brethren, and shaking hands with numbers who were very much rejoiced to see their Prophet again, I returned home; but soon afterwards went over to the store, where a number of brethren and sisters were assembled, who had arrived this morning from the neighborhood of New York, Long Island, &c. After Elders Taylor, Woodruff, and Samuel Bennett had addressed the brethren and sisters, I spoke to them at considerable length, showing them the proper course to pursue, and how to act in regard to making purchases of land, &c. [Sidenote: The Prophet's Advice to New-comers.] I showed them that it was generally in consequence of the brethren disregarding or disobeying counsel that they became dissatisfied and murmured; and many when they arrived here, were dissatisfied with the conduct of some of the Saints, because everything was not done perfectly right, and they get angry, and thus the devil gets advantage over them to destroy them. I told them I was but a man, and they must not expect me to be perfect; if they expected perfection from me, I should expect it from them; but if they would bear with my infirmities and the infirmities of the brethren, I would likewise bear with their infirmities. I told them it was likely I would have again to hide up in the woods, but they must not be discouraged, but build up the city, the Temple, &c. When my enemies take away my rights, I will bear it and keep out of the way; but if they take away your rights, I will fight for you. I blessed them and departed. {182} [Sidenote: Return of Dr. Richards to Nauvoo.] Dr. Willard Richards returned to Nauvoo with his family, having visited most of the churches in the Eastern States, and preached to them the necessity of building the Temple and gathering to this place, in obedience to the commandment of God to His people. _Sunday, 30_.--The Saints met to worship on a temporary floor, in the Temple, the walls of which were about four feet high above the basement; and notwithstanding its size, it was well filled. It had been expected that I would address them, but I sent word that I was so sick that I could not meet with them; consequently Elder John Taylor delivered a discourse. In the evening I went to visit the sick, &c. _Monday, 31_.--I rode out to my farm with my children, and did not return until after dark. [Sidenote: Accident to the Prophet's Carriage.] _Tuesday, Nov. 1, 1842_.--I rode with Emma to the Temple for the benefit of her health. She is rapidly gaining. In the afternoon went to see Dr. Willard Richards, who was very sick at Elder Woodruff's; afterwards, accompanied by my children and William Clayton, rode out towards the farm. When going down the hill, near Casper's the carriage got over-balanced and upset. I was thrown some distance from the carriage, and all three of the children almost under it. I arose and enquired if any of the children were killed; but upon examination, there was no one seriously hurt. Frederick G. Williams had his cheek bruised, which was the worst injury received. It seemed miraculous how we escaped serious injury from this accident; and our escape could not be attributed to any other power than that of Divine Providence. I feel thankful to God for this instance of His kind and watchful care over His servant and family. The carriage was so much broken, we left it, and putting the children in Brother Stoddard's buggy, returned. In the evening I rode to the Temple with two of my children. {183} _Wednesday, 2_.--Spent this forenoon in removing the books, desk, &c., from my store over to my house. In the afternoon rode out to my farm, and spent the time plowing, &c. _Thursday, 3_.--Rode out with Emma to the Temple. _Friday, 4_.--Rode out with Lorin Walker to examine his timber north of the city. [Sidenote: Return of Hyrum Smith and William Law.] Brothers Hyrum Smith and William Law returned from their mission to the East. They bring very good reports concerning the public feeling, and say that John C. Bennett's _expose_ has done no hurt, but much good. [Sidenote: Return of Brigham Young, et. al.] President Brigham Young, Heber C. Kimball, George A. Smith and Amasa Lyman, of the Twelve, also returned from their missions, and brought a similar report. They had visited the conferences according to the notice which they had published on September 12th, and had also visited many of the principal places in the state, delivered addresses to the people, and found a friendly feeling in most cases. _Saturday, 5_.--I tarried at home on account of the rain. I received a visit from some Indians, who were accompanied by a negro interpreter. They expressed great friendship for the Mormon people, and said they were their friends. After considerable conversation and partaking of victuals, they departed, evidently highly gratified with their visit. I told Dr. Richards the Mississippi would be frozen over in less than a month, although the weather was then warm and pleasant. _Sunday, 6_.--At home all day. My brother Hyrum preached. Afternoon received a visit from Dr. Willard Richards. [Sidenote: The Prophet's Consultation with Calvin A. Warren.] _Monday, 7_.--Spent the forenoon in council with Brother Hyrum Smith and some of the Twelve, and in giving instructions concerning the contemplated journey to Springfield on the 15th December next, and what {184} course ought to be pursued in reference to the case of bankruptcy. In the afternoon Calvin A. Warren, Esq., arrived, and I called upon some of the Twelve and others to testify before Squire Warren what they knew in reference to the appointment of trustee-in-trust, &c., showing also from the records that I was authorized by the Church to purchase and hold property in the name of the Church, and that I had acted in all things according to the counsel given to me. [Sidenote: Post Office Affairs at Nauvoo.] _Tuesday, 8_.--This afternoon called upon Windsor P. Lyons and others to make affidavits concerning the frauds and irregularities practiced in the post office in Nauvoo. A petition was drawn and signed by many, and sent by Squire Warren to Judge Young, [U.S. senator from Illinois] with a request that the latter should present the same to the post-master general, and use his influence to have the present postmaster removed, and a new one appointed. I was recommended for the appointment. In the afternoon officiated in court as mayor at my house. _Wednesday, 9_.--Paid E. Rhodes $436.93, it being the amount of three notes due for the north-west quarter of Sec. 9, 6 N. 8 W., and presided in city council, a special meeting to investigate the writ of habeas corpus. _Thursday, Friday, and Saturday, 10, 11, 12_.--Presided at adjourned session of the city council at my house. _Sunday, 13_.--I was at home through the day. _Letter of George D. Watt, Reporting Arrival of Emigrants_. SHIP SIDNEY, NEW ORLEANS, November 13, 1842. DEAR BROTHER.--We have had a passage of fifty-six days--fine weather--with a kind captain and crew, who allowed us every reasonable privilege. There have been five deaths out of the company, and one sailor who fell from the yard arm and was killed. Brother Yates' eldest child, Sister Cannon, Brother Browne's child, and two children belonging to a man not in the Church. {185} We stuck upon the bar at the mouth of the river, thirty-four hours. About two hours after we got off, the _Medford_ came on the bar, where she stuck thirty hours. We landed here on the 11th instant, and the _Medford_ arrived today, 13th. She lies about ten yards from us. They have had two deaths. Upon the whole, a good passage. We have taken one of the largest and best steamboats in this port. We pay two and a half dollars per head, and twenty-five cents per cwt. above the weight allowed each person, which is one hundred pounds. We are all going up together. Yours truly, GEORGE D. WATT. _Monday, 14_.--Presided at city council, when was passed the following "Ordinance regulating the proceedings on writs of habeas corpus." _Writ of Habeas Corpus_. Sec. 1. Be it ordained by the city council of the city of Nauvoo, that if any person or persons shall be or stand committed or detained for any criminal or supposed criminal matter, it shall and may be lawful for him, her, or them to apply to the municipal court, when in session, or to the clerk thereof in vacation, for a writ of habeas corpus; which application shall be in writing and signed by the prisoner, or some person on his, her, or their behalf, setting forth the facts concerning his, her, or their imprisonment, and in whose custody he, she, or they are detained; and shall be accompanied by a copy of the warrant, or warrants of commitments, or an affidavit that the said copy had been demanded of the person or persons in whose custody the prisoner or prisoners are detained, and by him or them refused or neglected to be given. The said court or clerk to whom the application shall be made, shall forthwith award the said writ of habeas corpus, unless it shall appear from the petition itself, or from the documents annexed, that the party can neither be discharged nor admitted to bail, nor in any other manner relieved, which said writ shall be issued under the hand of the clerk, and the seal of the court; which seal may be a written one, until another shall be obtained, and shall be in the following words, to wit: "Seal of the Municipal Court of the city of Nauvoo." STATE OF ILLINOIS, CITY OF NAUVOO, ss. _To the People of the State of Illinois, to the Marshal of said City, Greeting:_ Whereas application has been made before the municipal court of {186} said city that the body (or bodies) of A B, &c., is or are in the custody of C D, &c., of &c., these are therefore to command, the said C D, &., of &c., to safely have the body (or bodies) of said A B, &c., in his custody, detained, as it is said, together with the day and cause of his (her or their) caption and detention by whatsoever name the said A, B, &c., may be known or called, before the municipal court of said city, forthwith to abide such order as the said court shall make in his behalf; and further, if the said C D, &c., or other person or persons having said A B, &c., in custody shall refuse, or neglect to comply with the provisions of this writ, you, the marshal of said city, or other person authorized to serve the same, are hereby required to arrest the person or persons so refusing or neglecting to comply as aforesaid, and bring him or them, together with the person or persons in his or their custody, forthwith before the municipal court aforesaid, to be dealt with according to law; and herein fail not to bring this writ with you. Witness, J. S., clerk of the municipal court at Nauvoo, this......day of.........in the year of our Lord one thousand eight hundred and forty.......... J. S., Clerk. And [this shall] be directed to the city marshal, and shall be served by delivering a copy thereof to the person or persons in whose custody the prisoner or prisoners are detained, and said writ shall be made returnable forthwith, and the form and substance thereof, as herein set forth, and be taken and considered as part and parcel of this ordinance. To the intent that no officer, sheriff, jailer, keeper, or other person, or persons, upon whom such writ shall be served, may pretend ignorance thereof, every such writ and copy thereof served shall be endorsed with these words, "By the Habeas Corpus Act;" and whenever the said writ shall by any person be served upon the sheriff, jailor, keeper, or other person or persons whomsoever, holding said prisoner or prisoners, or being brought to him or them, or being served upon any of his or their under-officers or deputies at the jail, or place where the prisoner or prisoners are detained, he or they, or some of his or their under-officers or deputies shall, upon payment or tender of the charges of bringing the said prisoner or prisoners, to be ascertained by the court awarding the said writ, and endorsed thereon, not exceeding ten cents per mile; and upon sufficient security given to pay the charges of carrying him, her, or them back, if he, she, or they shall be remanded, make return of such writ, and bring or cause to be brought, the body or bodies of the prisoner or prisoners before the municipal court forthwith, and certify the true cause of his, her, or their imprisonment, unless the commitment of such person or persons shall be to the county jail in Hancock county, in which case the time shall be prolonged till five days, after the delivery of the writ as aforesaid, and not longer. {187} Provided, nevertheless, that in case any person or persons may at any time hereafter be taken and lodged in the city or county jail, under any writ or process, as provided by the city charter of the city of Nauvoo, and shall require a writ of habeas corpus to issue to bring him, her, or them before the municipal court of said city, said writ shall issue to bring him, her, or them before said court, and be directed to the city marshal to be served upon the person or persons in whose custody such prisoner or prisoners may then be detained. Sec. 2. Where any person or persons not being committed or detained for any criminal or supposed criminal matter shall be confined or restrained of his, her, or their liberty, under any color or pretense whatever, he, she, or they may apply for a writ of habeas corpus, as aforesaid, which application shall be in writing, signed by the party, or some person on his, her, or their behalf, setting forth the facts concerning his, her, or their imprisonment, and wherein the illegality of such imprisonment consists, and in whose custody he, she or they are detained; which application or petition shall be verified by the oath or affirmation of the party applying, or some other person on his, her, or their behalf. If the confinement or restraint is by virtue of any judicial writ or process, or order, a copy thereof shall be annexed thereto, or an affidavit made that the same had been demanded and refused: the same proceedings shall thereupon be had in all respects, as are directed in the preceding section, and any officer, person, or persons, knowing that he or they have an illegal writ, or not having any writ, who shall attempt through any false pretext to take or intimidate any of the inhabitants of this city, through such pretext, shall forfeit for every such offense a sum not exceeding one thousand dollars, nor less than five hundred dollars, or in case of failure to pay such forfeiture, to be imprisoned not more than twelve months nor less than six months. Sec. 3. Upon the return of the writ of habeas corpus, a day shall be set for the hearing of the cause of imprisonment or detainer, not exceeding five days thereafter, unless the prisoner or prisoners shall request a longer time. The said prisoner or prisoners may deny any of the material facts set forth in the return, or may allege any fact to show either that the imprisonment or detention is unlawful, or that he, she, or they, is or are then entitled to his, her, or their discharge, which allegations or denials shall be made on oath. The said return may be amended, by leave of the court, before or after the same is filed, as also may all suggestions made against it, that thereby material facts may be ascertained. The said court shall proceed in a summary way to settle the said facts, by hearing the testimony and arguments, as well of all parties interested civilly, if any there be, as of the prisoner or prisoners and the persons or person who holds him, her, or them in custody, and {188} shall dispose of the prisoner or prisoners as the case may require. If it appear that the prisoner or prisoners are in custody by virtue of process from any court, legally constituted, he, she, or they can be discharged for the following causes:--First, where the court has exceeded the limits of its jurisdiction, either as to the matter, place, sum, person, or persons; second, where, though the original imprisonment was lawful, yet by some act, omission, or event which has subsequently taken place, the party has become entitled to his, her, or their discharge; third, where the process is defective in some substantial form required by law; fourth, where the process though in proper form has been issued in a case, or under circumstances where the law does not allow process, or orders for imprisonment or arrest, to issue; fifth, where although in proper form the process has been issued or executed by a person or persons, either unauthorized to issue or execute the same, or where the person or persons having the custody of the prisoner or prisoners under such process is not the person or persons empowered by law to detain him, her, or them; sixth, where the process appears to have been obtained by false pretense or bribery; seventh, where there is no general law, nor any judgment, order, or decree of a court, to authorize the process, if in a civil suit, nor any conviction, if in a criminal proceeding. In all cases where the imprisonment is for a criminal or supposed criminal matter, if it shall appear to the said court that there is sufficient legal cause for the commitment of the prisoner or prisoners, although such commitment may have been informally made, or without due authority, or the process may have been executed by a person or persons not duly authorized, the court shall make a new commitment, in proper form, and directed to the proper officer or officers, or admit the party to bail, if the case be bailable. Sec. 4. When any person or persons shall be admitted to bail on habeas corpus, he, she, or they shall enter into recognizance with one or more securities in such sum as the court shall direct, having regard to the circumstances of the prisoner or prisoners, and the nature of the offense, conditioned for his, her, or their appearance at the next circuit court to be holden in and for the county where the offense was committed, or where the same is to be tried. Where the court shall admit to bail, or remand any prisoner or prisoners brought before the court, on any writ of habeas corpus, it shall be the duty of said court to bind all such persons as to declare any thing material to prove the offense, with which the prisoner or prisoners are charged by recognizance to appear at the proper court having cognizance of the offense, on the first day of the next term thereof, to give evidence thereof touching the said offense, and not to depart the said court without leave; which recognizance so taken, together with the recognizance entered into by the prisoner {189} or prisoners, when he, she, or they are admitted to bail, shall be certified and returned to the proper court, on the first day of the next succeeding term thereof. If any such witness or witnesses shall neglect or refuse to enter into a recognizance as aforesaid, when thereunto required, it shall be lawful for the court to commit him, her, or them to jail until he, she, or they shall enter into such recognizance, or be otherwise discharged by due course of law. If the court shall neglect or refuse to bind any such witness or witnesses, prisoner or prisoners, by recognizance as aforesaid, or to return any such recognizance, when taken as aforesaid, the court shall be deemed guilty of a misdemeanor in office, and be proceeded against accordingly. Sec. 5. Where any prisoner or prisoners brought up on a habeas corpus shall be remanded to prison, it shall be the duty of the municipal court remanding him, her, or them to make out and deliver to the sheriff, or other person or persons to whose custody he, she, or they shall be remanded, an order in writing, stating the cause or causes of remanding him, her, or them. If such prisoner or prisoners shall obtain a second writ of habeas corpus, it shall be the duty of such sheriff or other person or persons upon whom the same shall be served, to return therewith the order aforesaid; and if it shall appear that the said prisoner or prisoners were remanded for an offense adjudged not bailable, it shall be taken and received as conclusive, and the prisoner or prisoners shall be remanded without further proceedings. Sec. 6. It shall not be lawful for the municipal court, on a second writ of habeas corpus obtained by such prisoner or prisoners, to discharge the said prisoner or prisoners, if he, she, or they are proven guilty of the charges clearly and specifically charged in the warrant of commitment with a criminal offense; but if the prisoner or prisoners shall be found guilty, the municipal court shall only admit such prisoner or prisoners to bail, where the offense is bailable by law or ordinance, or remand him, her, or them to prison, where the offense is not bailable; or being bailable, if such prisoner or prisoners shall fail to give the bail required. Sec. 7. No person or persons who have been discharged by order of the municipal court on a habeas corpus, shall be again imprisoned, restrained, or kept in custody for the same cause, unless he, she, or they, be afterwards indicted for the same offense, or unless by the legal order or process of the municipal court wherein he, she, or they are bound by recognizance to appear, the following shall not be deemed to be the same cause. First, if after a discharge for defect of proof, or any material defect in the commitment in a criminal case, the prisoner or prisoners should be again arrested upon sufficient proof and committed by legal process, for the same offense; second, if in a civil suit the {190} party or parties have been discharged for any illegality in the judgment or process, and are afterwards imprisoned by legal process, for the same cause of action; third, generally whenever the discharge has been ordered on account of the non-observance of any of the forms required by law, the party or parties may be a second time imprisoned, if the cause be legal and the forms required by law observed. Sec. 8. If any person or persons shall be committed for a criminal matter, in case of the absence of a witness or witnesses whose testimony may be considered to be of importance in behalf of the people, the municipal court may adjourn from time to time at its discretion, provided they decide upon the case within thirty days, if it shall appear by oath or affirmation that the witness or witnesses for the people of the state are absent, such witness or witnesses being mentioned by name, and the court shown wherein their testimony is material. Sec. 9. Any person or persons being committed to the city or county jail, as provided in the Charter in the City of Nauvoo, or in the custody of an officer, sheriff, jailer, keeper, or other person or persons, or his or their under-officer or deputy, for any criminal or supposed criminal matter, shall not be removed from said prison or custody into any prison or custody, unless it be by habeas corpus, or by an order of the municipal court, or in case of sudden fire, infection, or other necessities; if any person or persons shall, after such commitment as aforesaid, make out, sign, or countersign any warrant or warrants for such removal, then he or they shall forfeit to the prisoner or prisoners aggrieved a sum not exceeding five hundred dollars, to be recovered by the prisoner or prisoners aggrieved, in the manner hereinafter mentioned. Sec. 10. If any member of the municipal court, or the clerk of said court shall corruptly refuse or neglect to issue writ or writs of habeas corpus when legally applied to in a case where such writ or writs may lawfully issue, or who shall for the purpose of oppression unreasonably delay the issuing of such writ or writs, shall for every such offense forfeit to the prisoner or prisoners, party or parties aggrieved, a sum not less than five hundred dollars and not exceeding one thousand dollars, and be imprisoned for six months. Sec. 11. If any officer, sheriff, jailer, keeper, or other person or persons upon whom any such writ shall be served, shall neglect or refuse to make the returns as aforesaid, or to bring the body of the prisoner or prisoners according to the command of the said writ within the time required by this ordinance, all and every such officer, sheriff, jailer, keeper, or other person or persons shall be guilty of a contempt of the municipal court who issued said writ: whereupon the said court may and shall issue an attachment against said officer, sheriff, jailer, keeper, or other person or persons, and cause him or them to be committed to {191} the city or county jail as provided for by the city charter of the city of Nauvoo, there to remain without bail or mainprize, until he or they shall obey the said writ; such officer, sheriff, jailer, keeper, or other person or persons shall also forfeit to the prisoner or prisoners, party or parties aggrieved, a sum not exceeding one thousand dollars, and not less than five hundred dollars. Sec. 12. Any person or persons having a prisoner or prisoners in his or their custody, or under his or their restraint, power, or control, for whose relief a writ or writs of habeas corpus is issued, who, with intent to avoid the effect of such writ or writs, shall transfer such person or persons to the custody of, or place him, her, or them under the control of any other person or persons, or shall conceal him, her, or them, or change the place of his, her, or their confinement, with intent to avoid the operation of such writ or writs, or with intent to remove him, her, or them out of the state, shall forfeit for every such offense one thousand dollars, and may be imprisoned not less than one year, nor more than five years. In any prosecution for the penalty incurred under this section, it shall not be necessary to show that the writ or writs of habeas corpus had issued at the time of the removal, transfer, or concealment therein mentioned, if it be proven that the acts therein forbidden were done with the intent to avoid the operation of such writ or writs. Sec. 13. Any sheriff, or his deputy, any jailer or coroner having custody of any prisoner or prisoners committed on any civil or criminal process, of any court or magistrate, who shall neglect to give such prisoner or prisoners a copy of the process, order, or commitment, by virtue of which he, she, or they are imprisoned, within six hours after demand made by said prisoner or prisoners, or any one on his, her, or their behalf, shall forfeit five hundred dollars. Sec. 14. Any person, knowing that another has been discharged, by order of the municipal court, on a habeas corpus, shall, contrary to the provisions of this ordinance, arrest or detain him or her again for the same cause which was shown on return of such writ, shall forfeit one thousand dollars for the first offense, and two thousand dollars for every subsequent one. Sec. 15. All the pecuniary forfeitures incurred under this ordinance shall be and inure to the use of the party for whose benefit the writ of habeas corpus was issued, and shall be sued for and recovered with costs by the city attorney, in the name of the city by information, and the amount when recovered shall, without any deduction, be paid to the parties entitled thereto. Sec. 16. In any action or suit for any offense against the provisions of this ordinance, the defendant or defendants may plead the general issue, and give the special matter in evidence. {192} Sec. 17. The recovery of said penalties shall be no bar to a civil suit for damages. Sec. 18. The municipal court, upon issuing a writ of habeas corpus, may appoint any suitable person to serve the same, other than the marshal, and shall endorse the appointment on the back of said writ. Sec. 19. This ordinance to take effect and be in force from and after its passage, any act heretofore to the contrary thereof in any wise notwithstanding. Passed November 14, 1842. JOSEPH SMITH, Mayor. JAMES SLOAN, Recorder. Many other bills were discussed on this and previous days. {193} CHAPTER XI. PROPHET'S RETIREMENT FROM EDITORSHIP OF "TIMES AND SEASONS"--PROGRESS OF WORK ON THE TEMPLE--DIVISION OF NAUVOO INTO TEN WARDS--WM. SMITH IN THE ILLINOIS LEGISLATURE--GOVERNOR FORD ON MISSOURI'S DEMAND FOR THE PROPHET. _Tuesday, November 15, 1842_.--About home. Wrote for the _Times and Seasons_ the following: VALEDICTORY. I beg leave to inform the subscribers of the _Times and Seasons_ that it is impossible for me to fulfill the arduous duties of the editorial department any longer. The multiplicity of other business that daily devolves upon me renders it impossible for me to do justice to a paper so widely circulated as the _Times and Seasons_. I have appointed Elder John Taylor, who is less encumbered and fully competent to assume the responsibilities of that office, and I doubt not that he will give satisfaction to the patrons of the paper. As this number commences a new volume, it also commences his editorial career. JOSEPH SMITH. Elder Taylor proceeded to his duties as editor. Elder Bradley Wilson died suddenly in his 74th year. He received the gospel in Ohio, removed his family to Missouri, and was driven to Nauvoo in 1839. He has left seven sons and thirty-nine grand-children residing in Nauvoo. _Wednesday, 16--_About home. In the evening started on a journey to the counties north, in company with John D. Parker. _Thursday, 17_.--There was a severe snow storm, and Elder Alpheus Harmon (who was just returning from a {194} mission), and another man, were frozen to death on the prairie between Nauvoo and Carthage. The Mississippi was frozen over, which fulfilled my prophecy of the 5th instant. [Sidenote: Vote to Suspend the _Millennial Star_.] _Monday, 21_.--A Council of the Twelve, namely, Brigham Young, Heber C. Kimball, Wilford Woodruff, John Taylor, George A. Smith, Amasa Lyman, and Willard Richards, assembled at the house of Elder Heber C. Kimball, in Nauvoo, and decided by unanimous acclamation that the printing of the _Millennial Star_ and all other publications in England relating to the Church of Jesus Christ of Latter-day Saints be suspended, on the return of Elder Parley P. Pratt from that country, until further instruction from the quorum; and that the foregoing minutes be forwarded to Elder Pratt or to the editor of the _Star_, which was done by letter from the president and clerk of the council. _Tuesday, 22_.--I arrived at home, after a pleasant outing, in good health and spirits. _Wednesday, 23_.--At home all day. [Sidenote: Disaster on the Island of Madeira.] _Thursday, 24_.--By report of the papers, the island of Madeira was visited by a dreadful storm. The summer was hot and weather fine till the 15th, when the rain commenced falling heavily and continued to the 24th. At one o'clock in the afternoon the water fell in torrents, the sky became dark, the streets in the capital became inundated, and the affrighted inhabitants in town and country fled to the mountains. Upwards of two hundred houses were destroyed at Funchal, and much corn and wine. The damage to lives, houses, and crops on the island, and boats in the harbors was incalculable. _Saturday, 26_.--At home in the morning. At ten, met in city council, which resolved that the inscription for the seal to be procured for the municipal court of this city shall consist of a circle, including the words "Municipal Court, City of Nauvoo," within which is to be a book {195} circled with rays, on which is to be inscribed the words "Constitution and Charter." Wrote as follow:-- _Letter of the Prophet to H. R. Hotchkiss--Land Purchase Contract Considered_. NAUVOO, November 26, 1842. _Horace R. Hotchkiss, Esq._ DEAR SIR:--Yours of the 8th instant to Sidney Rigdon has been received; and, in consequence of his not knowing anything concerning the matters therein mentioned, or being in any way connected or interested in my affairs, he of course, has handed the letter to me, which I shall proceed to answer. And, sir, permit me to say, on the subject of the deal between myself, as Trustee-in-Trust for the Church of Latter-day Saints, and you, that I am as anxious as ever to have the contract continue good between us, and to meet the obligations specified in the contract. I am not, neither have I ever been, wishful to shrink from it in any manner whatever, but intend to make payments as fast as my circumstances will admit. But, sir, you are not unacquainted with the extreme hardness of the times and the great scarcity of money, which put it out of my power to meet all the payments as they fell due, and which has been the only cause of any failure on my part; and should you feel disposed not to press the payments, but offer a lenity equivalent to the state of the times, then, sir, I shall yet endeavor to make up the payments as fast as possible, and consider the contract as still good between us. I would here say that when I found it necessary to avail myself of the benefits of the bankrupt law, I knew not but that the law required of me to include you amongst the list of my creditors, notwithstanding the nature of the contract between us. This explains the reason of my doing so. I have since learned, from a decision of the judge of the supreme court, that it was not necessary, and that the [bankrupt] law has no jurisdiction over such a contract. Consequently, as I have before stated, I am disposed to hold it, provided you will not press the payments. Under these circumstances, I consider it necessary to give you the information required in your letter, in regard to the number and kind of houses on the land, &c. I shall expect to hear from you again soon. In regard to your having written to me some few weeks ago, I will observe that I have received no communication from you for some months back. If you wrote to me, the letter has been broken open and detained, no doubt, as has {196} been the case with a great number of letters from my friends of late, and especially within the last three months. Few if any letters for me can get through the post office in this place, and more particularly letters containing money, and matters of much importance. I am satisfied that Sidney Rigdon and others connected with him have been the means of doing incalculable injury, not only to myself, but to the citizens in general; and, sir, under such a state of things, you will have some idea of the difficulties I have to encounter, and the censure I have to bear through the unjust conduct of that man and others, whom he permits to interfere with the post office business. Having said so much, I must close for the present. You will hereby understand my feelings upon the subject and the reasons of the course I have hitherto pursued. With sentiments of due respect, I remain, as ever, yours respectfully, JOSEPH SMITH. P.S.--Should it suit you better, I am ready on my part to renew the contract, and would prefer it. J. S. [Sidenote: Sudden Illness of Brigham Young.] In the evening went to see Brigham Young, in company with Dr. Richards. He was suddenly and severely attacked by disease, with strong symptoms of apoplexy. We immediately administered to him by laying on of hands and prayer, accompanied with the use of herbs. Profuse vomiting and purging followed, which were favorable indications. Although few so violently attacked ever survive long, yet the brethren were united in faith, and we had firm hopes of his recovery. _Sunday, 27_.--At home, except visiting President Young, who remained extremely sick. [Sidenote: Temple Structure Difficulties.] _Monday, 28_.--At home all day. Charges of an unequal distribution of provisions, giving more iron and steel tools to Reynolds Cahoon's sons than to others, giving short measure of wood to Father Huntington, also letting the first course of stone around the Temple to the man who would do it for the least price, &c., having been instituted by the stonecutters against the Temple committee,--viz., Cahoon and Higbee, I requested the parties to appear at my house this {197} day to have the difficulties settled by an investigation before myself and Counselor William Law. President Hyrum Smith acted as counsel for the defendants, and Elder Henry G. Sherwood for the accusers. The hearing of testimony lasted until four o'clock, at which time the meeting adjourned for half an hour. On coming together again, President Hyrum addressed the brethren at some length, showing the important responsibility of the committee, also the many difficulties they had to contend with. He advised the brethren to have charity one with another, and be united, &c., &c. Elder Sherwood replied to President Hyrum's remarks. President Hyrum explained some remarks before made. Elder William Law made a few pointed remarks, after which I gave my decision, which was that the committee stand in their place as before. I likewise showed the brethren that I was responsible to the state for a faithful performance of my office as sole trustee-in-trust, &c., and the Temple Committee were responsible to me and had given bonds to me, to the amount of $12,000, for a faithful discharge of all duties devolving upon them as a committee, &c. The trial did not conclude until about nine o'clock in the evening. _Tuesday, 29_.--In council with Brother Hyrum, Willard Richards, and others, concerning bankruptcy. Afternoon, attended court at the house of Mr. Hunter, grocer, before Alderman Spencer, for slander. I forgave Hunter the judgment, but he was fined $10 for contempt of court. _Wednesday, 30_.--Morning, in counsel in the large assembly room preparing evidence in the case of bankruptcy. Afternoon, had Amos Davis brought before the municipal court for slander; but, in consequence of the informality of the writ drawn by Squire Daniel H. Wells, I was non-suited. A severe storm of snow, rain and wind is reported to have been experienced at Boston this day and evening, doing much damage to the ships and wharves. _Thursday, December 1, 1842_.--Emma was sick, attendance {198} upon her occupied some of my time. Visited George A. Smith and Brigham Young, who were sick. Called at Mr. Angel's, in company with Elder Richards, to give some counsel concerning a sick sister. Called on William W. Phelps to get the historical documents, &c.; after which I commenced reading and revising history. _Extract of a Letter from Orrin Porter Rockwell, superscribed to Newel K. Whitney, dated Philadelphia, December 1, 1842, whither he had gone to escape the hands of those who sought his life in Missouri_. DEAR BROTHER JOSEPH SMITH:--I am requested by our friend Orrin Porter [Rockwell] to drop a few lines informing you that he is in this place. His health is good, but his spirits are depressed, caused by his being unable to obtain employment of any kind. He has applied in different parts of the city and country, but all without success, as farmers can get persons to work from sunrise till dark for merely what they eat. He is most anxious to hear from you, and wishes you to see his mother and the children and write all the particulars, how matters and things are, and what the prospects are. I pity him from the bottom of my heart. His lot in life seems marked with sorrow, bitterness and care. He is a noble, generous friend. But you know his worth: any comments from me would be superfluous. He will wait in this place until he hears from you. Please write immediately, as it will be a source of great comfort to him to hear [from you]. If Joseph is not at home, Brother Whitney will be kind enough to write. He says every other one he has come across has been afraid of their shadows, but he watches them well. He comes to see me every day, and I keep him a close prisoner! But he does not complain of my cruelty, or being hard-hearted, but, when with me, seems resigned to whatever punishment I may see proper to inflict, but he takes it in good part. Answer this as soon as received. Yours truly, S. ARMSTRONG, for Orrin Porter [Rockwell]. _Friday, 2_.--Sat as Mayor on trial of Amos Davis, who was fined in the sum of $25 for breach of city ordinance for selling spirits by the small quantity. In the evening, called on Elder Richards, and Bishop Whitney to take an appraisal of the printing office establishment, preparatory {199} to a lease to Elders Taylor and Woodruff for the term of five years. _Saturday, 3_.--Called at the printing office several times. In the afternoon, attended the municipal court in the case of Amos Davis, for breach of city ordinance, &c. _Sunday, 4_.--The weather being very wet, I remained at home all day. The High Council of Nauvoo met, heard, accepted, and adopted the report of their committee for dividing the city into ten wards, as follows:-- The First Ward is bounded on the north by the city boundary line, and on the south by Brattle street. The Second Ward is bounded on the north by Brattle street or the First Ward, and on the south by Carlos street or the Third Ward. The Third Ward is bounded on the north by Carlos street or the Second Ward, and on the south by Joseph street or the Fourth Ward. The Fourth Ward is bounded on the north by Joseph street or the Third Ward, and on the south by Cutler street or the Fifth Ward. The Fifth Ward is bounded on the north by Cutler street or the Fourth Ward, and on the south by Mulholland street. The Sixth Ward is bounded on the west by the Mississippi river, and on the east by Main street or the Seventh Ward. The Seventh Ward is bounded on the west by Main street or the Sixth Ward, and on the east by Durfee street or the Eight Ward. The Eight Ward is bounded on the west by Durfee street or the Seventh Ward, and on the east by Robinson street or the Ninth Ward. The Ninth Ward is bounded on the west by Robinson street or the Eight Ward, and on the east by Green street or the Tenth Ward. {200} The Tenth Ward is bounded on the west by Green street or the Ninth Ward, and on the east by the city boundary line. _Monday, 5_.--In the morning, attended in council with Brother Hyrum and others on bankruptcy, making an inventory of our property, and schedule of our liabilities, that we might be prepared to avail ourselves of the laws of the land as did others. Afternoon, had conversation with Brother Green. In the evening, attended the Masonic Lodge. _Tuesday, 6_.--Attended the trial of an appealed case of Amos Davis before the municipal court. Judgment confirmed. _Wednesday, 7_.--Dined with Elder Orson Hyde and family. Elder Hyde has this day returned home from his mission to Jerusalem. His presence was truly gratifying. Spent the day with Elder Hyde and drawing wood. _Thursday, 8_.--Spent the day at home. Received a visit from Elder Hyde and wife. [Sidenote: Inaugural Address of Governor Ford.] This day, Thomas Ford, governor of Illinois, in his inaugural address to the Senate and House of Representatives, remarked that a great deal has been said about certain charters granted to the people of Nauvoo. These charters are objectionable on many accounts, but particularly on account of the powers granted. The people of the state have become aroused to the subject, and anxiously desire that these charters should be modified so as to give the inhabitants of Nauvoo no greater privileges than those enjoyed by others of our fellow citizens. _Friday, 9_.--I chopped wood all day. My Brother Hyrum started for Springfield to attend to his case of bankruptcy, with Benjamin Covey as witness. Willard Richards, William Clayton, Henry G. Sherwood, Peter Haws, Heber C. Kimball, Alpheus Cutler, and Reynolds Cahoon accompanied them to attend to my case, present testimony to the government that I was in Illinois at the {201} time Boggs was shot--consequently could not have been a fugitive from the justice of Missouri, and thus procure a discharge from Governor Ford, on Governor Carlin's writ for my arrest. The weather was very cold, and the traveling tedious; yet my messengers traveled thirty-four miles, and stayed with my Brother Samuel Smith, who kept a public-house at Plymouth. [Sidenote: Agitation as to Nauvoo Charters.] Mr. Davis, of Bond county, introduced a resolution to the house of Representatives at Springfield, concerning the charter of Nauvoo, and urged its repeal. Mr. Hicks was in favor of having the state arms taken from the Mormons. Mr. Owen thought they had no more than their quota. [The arms referred to consisted of three cannon, six-pounders, and a few score of muskets, swords, and pistols, which were furnished by the United States to Illinois, for the supply of her militia for common defense, of which the Nauvoo Legion had received but a small portion of that to which it was entitled.] My Brother, William Smith, representative of Hancock county, colleague with Mr. Owen, made the following speech in the House, in reply to Mr. Davis:-- _Speech of William Smith, Brother of the Prophet, on the Chartered Rights of Nauvoo_. MR. SPEAKER.--I beg the privilege of making a few remarks on this subject. This, sir, seems to be a question which has excited, to a very considerable extent, the attention of members who compose this honorable body. But, Mr. Speaker, it does really appear to me that this is a question that has been gotten up quite prematurely; for I doubt not many members here have not yet had the opportunity of learning what privileges are granted in the Nauvoo City Charter. The subject which the gentleman has raised is only an assumption. I doubt not that if the subject had been fairly investigated, and weighed equally in the balance by every candid individual in the community, that prejudices of this kind would not have obtained such a hold upon the public mind. In the estimation of genuine democracy, the rights of the people of Nauvoo are just as sacred as those of any {202} other people. The people that live there should have just the same privileges extended to them as are awarded to Springfield, Chicago, Quincy, or any other city in the state. It is true, indeed, that they have labored under many embarrassments. The public mind has been heated in regard to what was supposed to be their chartered privileges. But you, Mr. Speaker, are well aware that all the corporate privileges that they enjoy have been granted to them by a previous Legislature. Upon that occasion all that was done was not considered, by any, more than an act of justice towards them. They had no greater rights or privileges given them than were already enjoyed by the citizens of Quincy or Springfield. The people had chartered privileges in both of those cities, and we have the same in Nauvoo. Our condition in that respect is not at all different from Chicago, Alton, and many other chartered cities in this state. It would be hardly worth while, Mr. Speaker, to detain either you or this honorable body by making many preliminary remarks in respect to our religion. This is a matter that cannot at all come under the purview of this legislature. I do not fancy myself placed here before a body of sectarians invested, in their own estimation, with authority to enact rules for the government or regulation of any sect upon matters of religion. I do not suppose that I stand in the presence of persons disposed to take away one single religious right pertaining to the people among whom I dwell. But what could legislation in regard to the matter effect? What would it prove? It would neither prove Joseph Smith to be a Christian nor that Tom Thumb came from the moon. It would prove nothing in reference to the principles of any body of religionists. But I do not feel it my prerogative to enter into a discussion of religious principles here. I know very well that the people called "Mormons" are thought to be a very strange people. I come right from among them, and you can all judge whether or not they seem to have the appearance of a strange animal of seven heads and ten horns. You can all decide for yourselves whether, from the appearance I present, I should be numbered among outcasts, or be ranked among human beings. One word further as to the chartered privileges. They have, as this honorable body is well aware, assembled a population of from five to ten or fifteen thousand inhabitants. It is in consequence of the privileges granted in their Charter that they have been induced to do this. Nauvoo is not, as some may erroneously suppose--a city composed entirely of Mormons. I can inform gentlemen that Methodists, Presbyterians, Baptists, Universalians, in short, many of the different kinds of religion, and even infidels may be found there; and all these {203} are tolerated there just as in any other community. A great many persons have gone to Nauvoo, and there invested their property. They are now engaged in the erection of buildings, which, when consummated will cost enormous sums of money. But should the Charter of that city be repealed, individuals who now consider themselves rising to wealth, in consequence of what has been done by a former legislature of this state, will be reduced to wretchedness and want. In that event property now worth three to ten thousand dollars will not be worth five hundred, or nothing in comparison to that amount. There is another point, Mr. Speaker, to which I would call your attention, and that is to the observations which have been made in regard to taking away from the city of Nauvoo the state arms. Well suppose that should be done, would that effect anything? They are now organized, and have, under existing laws drawn a certain portion of the public arms. In that wherein are they acting differently from any other citizens? They have not even that equal proportion of arms that they are entitled to by law. What would be the object in taking away the public arms from the militia of this state? It surely cannot be believed that there is any danger of the Mormons breaking out and killing the people. There is no more danger of that than there is that five, six or a dozen old women and a few boys should do the same thing. Is this state to be carried by a hue-and-cry of that kind raised by politicians? I own that it is not the design of that people even so much as to molest a hair on the head of a single individual; but that, on the contrary, it is their intention in all things to conform to the Constitution and laws of the land. If prejudices have been accumulating upon the public mind calculated to produce the expression that they are villains, such prejudices are entirely unfounded. And it is a great mistake to suppose the contrary. Those people consider themselves bound by the laws, and endeavor to obey them. Have they not, I would ask, contributed their portion towards replenishing your county and state revenues? Have they ever refused to pay their taxes? Have they not always been both ready and willing to obey both the civil and military laws of this state? Where, then, is the necessity, that this honorable body should enact a law taking away from them their chartered privileges? I will not, Mr. Speaker, detain you or this honorable body much longer. I am heartily sorry that a blow has been aimed at the chartered privileges of Nauvoo. I speak in defense of my constituents upon this occasion, feeling myself bound to do so, not by any former pledges, but by principle. I believe in defending the cause of the defenseless, as has already been remarked. All that we claim is equal rights and equal provisions. I would remark, for the satisfaction of my own feelings {204} in this matter, that I was some little interested in the event of the last election. I then was engaged in the cause of Democracy, enlisted in the campaign of canvassing my county, and in consequence of the many prejudices, that were excited against the "Mormons," as they are called, I was placed under circumstances of most unparalleled embarrassment; but still I thought it a favorable opportunity to unite the Democracy of the county. I know that considerable political capital has been made by the question of Mormonism and anti-Mormonism. Perhaps one thing that now contributes to that result is, that there are hints in the governor's message in regard to a repeal of the Nauvoo Charter. It is a circumstance within my own knowledge that, previous to the last election in Hancock county, some few individuals there made strong efforts to get our votes for the governor's election. By exertions made there, more than a thousand votes were cast for the governor by Mormon influence; and since I have been here, a gentleman of opposite politics has said to me, "Now your governor is paying you off." I do not allude to this to wound the feelings of any person whatever. I do not consider that the recommendation of the governor was designed to effect the repeal of our Charter. All that we have to say is that we throw ourselves upon your mercy. As Democrats we ask for equal justice and equal rights. Give us those rights, and we are content; without them we are deprived of that which was purchased by the blood of our fathers. _Saturday, 10_.--In this day's paper, William Smith gave his valedictory, resigning the editorship of the _Wasp_ to Elder John Taylor. _Tuesday, 13_.--I continued to chop and haul wood, and attend to my domestic concerns. My delegation arrived at Springfield about three o'clock this afternoon, and found the question of the repeal of the Nauvoo Charter in a high state of agitation in the legislature. _Wednesday, 14_.--My delegation at Springfield having made affidavit that I was in Illinois on the 6th of May last, and consequently could not have been concerned in the attempted assassination of ex-Governor Boggs, and also having prepared a petition to Governor Ford to revoke the writ and proclamation of Governor Carlin for my arrest, they called on Governor Ford at four in the afternoon, there were present by their selection: Dr. {205} Richards, Brother Hyrum, Elders Sherwood and Clayton, in company with Mr. Butterfield, United States district attorney, who read his communication to Sidney Rigdon, Esq., of the 20th October, my petition to revoke and countermand Governor Carlin's writ and proclamation, and the affidavit of Lilburn W. Boggs. Governor Ford, in reply, stated that he had no doubt but that the writ of Governor Carlin was illegal; but he doubted as to his authority to interfere with the acts of his predecessor. He finally concluded that he would state the case before the judges of the supreme court at their council next day, and whatever they decided on shall be his decision. He then stated his reasons for recommending a repeal of the Charter, and said that he regretted that he had not recommended a repeal of all the charters in the state. _Thursday, 15_.--My delegates at Springfield continued to prosecute my discharge. On the 16th, Brother Hyrum received his discharge in case of bankruptcy; every arrangement was made with Mr. Butterfield, whereby I was equally entitled to a discharge, but was put off with a plea that he must write to the office at Washington before it could be granted. _Saturday, 17.--_ _Governor Ford to Joseph Smith--on the Missouri Requisition_. SPRINGFIELD, December 17, 1842. DEAR SIR:--Your petition requesting me to rescind Governor Carlin's proclamation and recall the writ issued against you has been received and duly considered. I submitted your case and all the papers relating thereto to the judges of the Supreme Court, or at least to six of them who happened to be present. They were unanimous in the opinion that the requisition from Missouri was illegal and insufficient to cause your arrest, but were equally divided as to the propriety and justice of my interference with the acts of Governor Carlin. It being, therefore, a case of great doubt as to my power, and I not wishing, even in an official station, to assume the exercise of doubtful powers, and inasmuch as you have a sure and effectual remedy in the {206} courts, I have decided to decline interfering. I can only advise that you submit to the laws and have a judicial investigation of your rights. If it should become necessary, for this purpose, to repair to Springfield, I do not believe that there will be any disposition to use illegal violence towards you; and I would feel it my duty in your case, as in the case of any other person, to protect you with any necessary amount of force from mob violence whilst asserting your rights before the courts, going to and returning. I am most respectfully yours, THOMAS FORD. _Letter of Justin Butterfield--Opinion on Governor Ford's Action_. SPRINGFIELD, December 17, 1842. _Joseph Smith, Esq._ DEAR SIR:--I have heard the letter read which Governor Ford has written to you, and his statements are correct in relation to the opinion of the judges of the Supreme Court. The judges were unanimously of the opinion that you would be entitled to your discharge under a habeas corpus to be issued by the Supreme Court, but felt some delicacy in advising Governor Ford to revoke the order issued by Governor Carlin. My advice is, that you come here without delay, and you do not run the least risk of not being protected while here, and of being discharged by the Supreme Court by habeas corpus. I have also the right to bring the case before the U. S. Court, now in session here; and there you are certain of obtaining your discharge. I will stand by you, and see you safely delivered from your arrest. Yours truly, J. BUTTERFIELD. _Letter from James Adams, Advising the Prophet to Appear for Trial_. CITY OF SPRINGFIELD, December 17, 1842. _General J. Smith_. MY SON:--It is useless for me to detail facts that the bearer can tell. But I will say that it appears to my judgment that you had best make no delay in coming before the court at this place for a discharge under a habeas corpus. I am, &c., J. ADAMS. On receiving the foregoing letters, and Dr. Richards having entered for the copyright of a map of the city of Nauvoo for Joseph Smith, in the clerk's office of the {207} District of Illinois, the brethren left Springfield for Nauvoo. _Tuesday, 20_.--Chopping and drawing wood with my own hands and team, as I had done mostly since the 9th. President Young continued very sick. This afternoon the brethren arrived from Springfield and presented me with Messrs. Ford, Butterfield and Adams' letters, and general history of their proceedings, which was highly satisfactory. [Sidenote: The First Elder to Die in a Foreign Land.] Elder Lorenzo D. Barnes died this morning at a quarter past three o'clock, at Bradford, England. He is the first Elder who has fallen in a foreign land in these last days. He had been long connected with the Church, and had been distinguished, both in his native land and in Great Britain, for his piety, and virtue. Read correspondence between Dr. Richards and General James Arlington Bennett, and read German with Elder Orson Hyde. Brother Shearer inquired the meaning of the "little leaven which a woman hid in three measures of meal." I replied, it alluded expressly to the last days, when there should be but little faith on the earth, and it should leaven the whole world; also there shall be safety in Zion and Jerusalem, and in the remnants whom the Lord our God shall call. The three measures refer directly to the Priesthood, truth springing up on a fixed principle, to the three in the Grand Presidency, confining the oracles to a certain head on the principle of three. _Friday, 23_.--Wrote R. M. Young, Esq., U. S. Senator from Illinois, Washington City, that I would accept the proposals of John C. Walsh, and give him $2,500 for the north-west quarter of section 8, 6 north, 8 west, said land lying between my farm and the city. _Saturday, 24_.--At home afternoon. Read and revised my history with Secretary Richards, and walked with him to see Sister Lyon, who was sick. Her babe died a few minutes before our arrival. From there we went to {208} Brother Sabine's to compute expense money for our journey to Springfield, having just borrowed $100 for that purpose. While there, Brother Richards asked if I wanted a wicked man to pray for me? I replied, Yes; if the fervent, affectionate prayer of the righteous man availeth much, a wicked man may avail a little when praying for a righteous man. There is none good but one. The better a man is, the more his prayer will avail. Like the publican and the Pharisee, one was justified rather than the other, showing that both were justified in a degree. The prayer of a wicked man may do a righteous man good, when it does the one who prays no good. _Sunday, 25_.--I wrote to Orrin Wright, Jun., Philadelphia. The Manchester, (England) conference met, numbering 1,507 members including thirty-three Elders, eighty-seven Priests, fifty-three Teachers, and nineteen Deacons under the presidency of Elder Thomas Ward. {209} CHAPTER XII. THE PROPHET AT SPRINGFIELD, ILLINOIS--HIS CONVERSATIONS AND INTERVIEWS--PROCEEDINGS ON WRIT OF HABEAS CORPUS BEFORE JUDGE POPE--RELEASE OF THE PROPHET BY ORDER OF THE COURT AND THE EXECUTIVE ORDER OF GOVERNOR FORD--OFFICIAL PAPERS IN THE CASE. [Sidenote: Second Arrest of the Prophet on the Boggs Affair.] _Monday, December 26, 1842_.--In the morning, held court, and I was afterwards arrested by General Wilson Law, on the proclamation of Governor Carlin, and Elders Henry G. Sherwood; and William Clayton went to Carthage to obtain a writ of habeas corpus to take me before the court at Springfield. General Law gave me into the custody of Dr. Richards, with whom I visited Sister Morey, who was severely afflicted. We prescribed _lobelia_ for her, among other things, which is excellent in its place. I have learned the value of it by my own experience. It is one of the works of God, but, like the power of God, or any other good, it becomes an evil when improperly used. Brother Morey gave me a walking stick, the body of which was from the tooth of the sperm whale, and the top of whale ivory, with an interstice of mahogany. On my return home, I found my wife Emma sick. She was delivered of a son, which did not survive its birth. The Herefordshire conference (England) under the presidency of Elder William Kay, met at Colwall, numbering eight hundred and forty-four members, including twenty elders, fifty-three priests, twenty-two teachers, and ten deacons. [Sidenote: The Prophet's Start for Springfield.] _Tuesday, 27_.--At nine in the morning, started in custody of Wilson Law for Springfield, in company with Hyrum {210} Smith, Willard Richards, John Taylor, William Marks, Levi Moffit, Peter Haws, Lorin Walker and Orson Hyde. On our way to Carthage, we met William Clayton and Henry G. Sherwood, who had obtained an order for a writ of habeas corpus from the master in chancery, as no writ could issue, the clerk of court having been elected to the State Senate. [Sidenote: The Prophet's Dream.] There was considerable snow, and the traveling heavy; but we arrived at my Brother Samuel's, in Plymouth, a little after sunset, and we were soon joined by Edward Hunter, Theodore Turley, Dr. Tate, and Shadrach Roundy. I supped with Brother William Smith's family, who lived under the same roof, slept with Dr. Willard Richards on a buffalo skin spread upon the floor, and dreamed that I was by a beautiful stream of water and saw a noble fish, which I threw out. Soon after, I saw a number more, and threw them out. I afterwards saw a multitude of fish, and threw out a great abundance, and sent for salt and salted them. _Wednesday, 28_.--The morning was wet. We started about eight o'clock, and arrived at Mr. Stevenson's tavern, in Rushville, at three in the afternoon, about twenty miles. Brother William's wife, who was sick, went with us, accompanied by Sister Durphy, who went with us from Nauvoo to take care of her. I spent a part of the evening with Mr. Uriah Brown and family and a part of my company. In conversation respecting the repeal of charters, I told them that to touch the Nauvoo Charter was no better than highway robbery; and that I never would consent to lowering our charter, but they might bring other chapters up to it. On my return to the tavern, the brethren took my height, which was six feet, and my Brother Hyrum's the same. _Thursday, 29_.--Started early; crossed the Illinois river at eleven, and arrived at Captain Dutche's before five in the evening, about thirty-two miles: the weather extremely cold. General Law asked why the sun was called by a {211} masculine name and the moon by a feminine one. I replied that the root of masculine is stronger, and of feminine weaker. The sun is a governing planet to certain planets, while the moon borrows her light from the sun, and is less or weaker. Let the government of Missouri redress the wrongs she has done to the Saints, or let the curse follow them from generation to generation until they do. [Sidenote: A Missouri Reminiscence.] When I was going up to Missouri, in company with Elder Rigdon and our families, on an extreme cold day, to go forward was fourteen miles to a house, and backward nearly as far. We applied to all the taverns for admission in vain: we were "Mormons," and could not be received. Such was the extreme cold that in one hour we must have perished. We pleaded for our women and children in vain. We counseled together, and the brethren agreed to stand by me, and we concluded that we might as well die fighting as to freeze to death. I went into a tavern and pleaded our cause to get admission. The landlord said he could not keep us for love or money. I told him we must and would stay, let the consequence be what it might; for we must stay or perish. The landlord replied, "We have heard the Mormons are very bad people; and the inhabitants of Paris have combined not to have anything to do with them, or you might stay." I said to him, "We will stay; but no thanks to you. I have men enough to take the town; and if we must freeze, we will freeze by the burning of these houses." The taverns were then opened, and we were accommodated, and received many apologies in the morning from the inhabitants for their abusive treatment. [Sidenote: The Prophet Meets Justin Butterfield _et al_.] _Friday, 30_.--Started at eight this morning, and arrived at Judge Adams', in Springfield, at half past two o'clock in the afternoon, where I saw Justin Butterfield, Esq., United States district attorney, who told me that Judge Pope had continued the {212} court two or three days on account of my case, and would close on the morrow, and that he should try my case on its merits, and not on any technicality. Sheriff Pitman, of Adams county, was in the place, but would not say whether he had the original writ which had previously been demanded of the officers of Adams county, King and Pitman. I gave Mr. Butterfield a general history of my Missouri persecution, and it was agreed by him that I should be arrested on the writ. Had an interview with my Brother, William Smith, who was a member of the Legislature at the time, and spent the evening with Judge Adams and the brethren from Nauvoo. We all lodged at Judge Adams'. [Sidenote: The Reign of Christ on Earth Expounded.] While in conversation at Judge Adams' during the evening, I said, Christ and the resurrected Saints will reign over the earth during the thousand years. They will not probably dwell upon the earth, but will visit it when they please or when it is necessary to govern it. There will be wicked men on the earth during the thousand years. The heathen nations who will not come up to worship will be visited with the judgments of God, and must eventually be destroyed from the earth. [Sidenote: The Prophet's Trial Before Judge Pope.] _Saturday, 31_.--At nine in the morning, Mr. Butterfield called and informed me that King had the original writ, and I signed a petition to Governor Ford to issue a new writ, that my case may be tried thereon, as well as on the proclamation. My petition was granted, and at eleven o'clock I was arrested thereon by a deputy, Mr. Maxey, in presence of Mr. Butterfield, my attorney, who immediately wrote a petition to Judge Pope for a writ of habeas corpus, which I signed, and at half-past eleven in the morning went before Judge Pope. Mr. Butterfield read my petition, and stated that the writ and warrant were different from the requisition of the governor of Missouri. He then read Governor Ford's {213} warrant, Watson's affidavit; Governor Reynolds' requisition on the governor of Illinois, and the proclamation of Governor Carlin, showing that Reynolds had made a false statement, as nothing appeared in the affidavits to show that Smith was in Missouri. He also stated that all the authority for transportation of persons from one state to another rests on the Constitution and the law of Congress. We ask for habeas corpus because the papers are false, and because that we can prove that Joseph Smith was in this state at the time of the commission of the crime. The writ was granted, returned, and served in one minute, and I walked up to the bar. Mr. Butterfield read the habeas corpus, and moved the court to take bail till I could have a hearing,--which was granted; and although it was only a case of misdemeanor, Generals James Adams and Wilson Law were bailed for me in the sum of $2,000 each, and Monday was set for trial. [Sidenote: A Disturbance Threatened.] The court-room was crowded; and, on our returning, as General Law came to the top of the stairs, one of the crowd observed, "There goes Smith the Prophet, and a good looking man he is;" "And [said another] as damned a rascal as ever lived." Hyrum replied, "And a good many ditto." "Yes, [said the man,] ditto, ditto, G-- d-- you; and every one that takes his part is as damned a rascal as he is." When at the foot of the stairs, General Law said, "I am the man, and I'll take his part." Said the man, "You are a damned rascal too." "You are a lying scoundrel," replied Law; and the man began to strip off his clothes and ran out in the street, cursing and swearing, and raising a tumult, when Mr. Prentice, the marshal, interfered, and with great exertions quelled the mob. Much credit is due Mr. Prentice for his zeal to keep the peace. [Sidenote: The Prophet's Interview with Governor Ford.] When the rowdies had dispersed, I went with Mr. Butterfield and Dr. Richards to see Governor Ford, who was sick. He told me he had a requisition from the governor for a renewal of persecution {214} in the old case of treason against Missouri; but he happened to know that it was all dead. We dined with Mr. Butterfield at the American House, where the governor quartered, after which we returned to the general's room. In course of conversation he remarked he was no religionist. I told him I had no creed to circumscribe my mind; therefore the people did not like me. "Well, [said the general,] from reports, we had reason to think the Mormons were a peculiar people, different from other people, having horns or something of the kind; but I find they look like other people: indeed, I think Mr. Smith a very good-looking man." At two in the afternoon, I returned to Judge Adams', and appointed Elders Hyde and Taylor to preach in the Representatives' Hall on the morrow. [Sidenote: A Discussion with Judge Douglas.] Judge Douglas stated that it was possible to revoke political charters, but not company charters. I argued that if a legislature has power to grant a charter for ten years, it has no power to revoke it until the expiration thereof. The same principle will hold good for twenty or one hundred years, and also for a perpetual charter: it cannot be revoked in time. [Sidenote: The Brewster Movement.] John Darby came in and said he was going to California with Brewster. I told him I would say, as the Prophet said to Hezekiah, "Go, and prosper; but ye shall not return in peace." Brewster may set out for California, but he will not get there unless somebody shall pick him up by the way, feed him and help him along. Brewster showed me the manuscript he had been writing. I inquired of the Lord, and the Lord told me the book was not true--it was not of Him. If God ever called me, or spake by my mouth, or gave me a revelation, he never gave revelations to that Brewster boy [A] or any of the Brewster race. [Footnote A: James Collins Brewster, the person mentioned by the Prophet in the text, was a boy about sixteen years of age, having been born as nearly as may be ascertained, in the year 1827. He claimed several years previous to this time to have had revelations while in Kirtland, by which he translated the so-called "Book of Esdras" which in some way, not altogether clear, was interpreted to be a guide for the Latter-day Saints. He succeeded in converting his parents and a small number of people to the genuineness of his prophetic powers and gift of translation; and was now contemplating a removal of those who believed in him to California. After the death of the Prophet, in connection with one Hazen Aldridch, he succeeded in holding together a following for a few years, but in the end the Brewster-Aldridch movement was a flat failure, and the organization ceased to exist.] {215} This afternoon, a team ran away, and went past the State House, when the hue-and-cry was raised, "Joe Smith is running away!" which produced great excitement and a sudden adjournment of the House of Representatives. [Sidenote: Chief Distinction between the Saints and Sectarians.] _Sunday morning, January 1, 1843_.--The speaker of the House of Representatives called on me to say we might have the hall for preaching this day. Had a pleasant interview with Mr. Butterfield, Judge Douglas, Senator Gillespie, and others. In reply to Mr. Butterfield, I stated that the most prominent difference in sentiment between the Latter-day Saints and sectarians was, that the latter were all circumscribed by some peculiar creed, which deprived its members the privilege of believing anything not contained therein, whereas the Latter-day Saints have no creed, but are ready to believe all true principles that exist, as they are made manifest from time to time. At the suggestion of the company, I explained the nature of a prophet. [Sidenote: A Prophet Defined.] If any person should ask me if I were a prophet, I should not deny it, as that would give me the lie; for, according to John, the testimony of Jesus is the spirit of prophecy; therefore if I profess to be a witness or teacher, and have not the spirit of prophecy, which is the testimony of Jesus, I must be a false witness; but if I be a true teacher and witness, I must possess the spirit of prophecy, and that constitutes a prophet; and any man who says he is a teacher or preacher of righteousness, and denies the spirit of prophecy, is a liar, {216} and the truth is not in him; and by this key false teachers and imposters may be detected. At half-past eleven a. m., we repaired to the Representatives' Hall, where Elder Orson Hyde read the hymn "Rejoice ye Saints of Latter Days." Elder Taylor followed in prayer. The Saints then sang "The Spirit of God like a fire is burning." Elder Hyde then preached from the 3rd chapter of Malachi. Most of the members of the Legislature and the various departments of the state were in attendance. [Sidenote: Mormon Service at Springfield.] I dined with Judge Adams at one p.m., and at half-past two returned to the hall, and heard Elder Taylor preach from Revelation 14th chapter, 6th and 7th verses on the first principles of the Gospel. There was a respectable congregation, who listened with good attention, notwithstanding the great anxiety to "see the Prophet." I supped at Brother Bowman's, where I saw Sister Lucy Stringham (who was one of the first fruits of the Church at Colesville, New York,) and many more of the Saints. At seven I returned to Judge Adams'. [Sidenote: A Prophecy.] _Monday, 2_.--After breakfasting with Judge Adams, I prophesied, in the name of the Lord, that I should not go to Missouri dead or alive. At half-past nine a. m., repaired to the court-room; and at ten, Judge Pope took his seat on the bench, accompanied by several ladies. My case was called up, when Mr. Lamborn, the attorney-general of Illinois, requested the case to be continued till the next day, and Wednesday morning was set for my trial. My attorney, Mr. Butterfield, filed some objections to points referred to in the habeas corpus, and, half-past ten, I repaired to the Senate lobby, and had conversation with several gentlemen. Dined at the American House. As we rose from table, Judge Brown invited me to his room, and informed me he was about publishing a history of Illinois, and wished me to furnish a history of the rise {217} and progress of the Church of Latter-day Saints to add to it. [Sidenote: General Sentiment of the Prophet's Innocence.] At half-past one p. m. returned to General Adams. A gentleman from St. Louis told General Law that the general impression was that Smith was innocent, and it would be a kind of murder to give him up--that "he ought to be whipped a little and let go." It was evident that prejudice was giving way in the public mind. At four, Mr. Lamborn, Mr. Prentice, the marshal, and some half dozen others called to see me. The marshal said it was the first time during his administration that the ladies had attended court on a trial. A peculiarly pleasant and conciliatory feeling prevailed in the company, and the marshal invited me to a family dinner, when I should be freed. [Sidenote: The Prophet's View of the Negro Race.] At five went to Mr. Sollars' with Elders Hyde and Richards. Elder Hyde inquired the situation of the negro. I replied, they came into the world slaves mentally and physically. Change their situation with the whites, and they would be like them. They have souls, and are subjects of salvation. Go into Cincinnati or any city, and find an educated negro, who rides in his carriage, and you will see a man who has risen by the powers of his own mind to his exalted state of respectability. The slaves in Washington are more refined than many in high places, and the black boys will take the shine off many of those they brush and wait on. Elder Hyde remarked, "Put them on the level, and they will rise above me." I replied, if I raised you to be my equal, and then attempted to oppress you, would you not be indignant and try to rise above me, as did Oliver Cowdery, Peter Whitmer, and many others, who said I was a fallen Prophet, and they were capable of leading the people, although I never attempted to oppress them, but had always been lifting them up? Had I anything to do with {218} the negro, I would confine them by strict law to their own species, and put them on a national equalization. [Sidenote: The World's Lack of Faith.] Because faith is wanting, the fruits are. No man since the world was had faith without having something along with it. The ancients quenched the violence of fire, escaped the edge of the sword, women received their dead, &c. By faith the worlds were made. A man who has none of the gifts has no faith; and he deceives himself, if he supposes he has. Faith has been wanting, not only among the heathen, but in professed Christendom also, so that tongues, healings, prophecy, and prophets and apostles, and all the gifts and blessings have been wanting. [Sidenote: The Meekness of a Prophet.] Some of the company thought I was not a very meek Prophet; so I told them: "I am meek and lowly in heart," and will personify Jesus for a moment, to illustrate the principle, and cried out with a loud voice, "Woe unto you, ye doctors; woe unto you, ye lawyers; woe unto you, ye scribes, Pharisees, and hypocrites!" &c. But you cannot find the place where I ever went that I found fault with their food, their drink, their house, their lodgings; no, never; and this is what is meant by the meekness and lowliness of Jesus. [Sidenote: A Sample of Folly.] Mr. Sollars stated that James Mullone, of Springfield, told him as follows:--"I have been to Nauvoo, and seen Joe Smith, the Prophet: he had a gray horse, and I asked him where he got it; and Joe said, "You see that white cloud." "Yes." "Well, as it came along, I got the horse from that cloud." This is a fair specimen of the ten thousand foolish lies circulated by this generation to bring the truth and its advocates into disrepute. [Sidenote: The Prophet's Illustration.] What is it that inspires professors of Christianity generally with a hope of salvation? It is that smooth, sophisticated influence of the devil, by which he deceives the whole world. But, said Mr. Sollars, "May I not repent and be baptized, and not pay any attention {219} to dreams, visions, and other gifts of the Spirit?" I replied: "Suppose I am traveling and am hungry, and meet with a man and tell him I am hungry, and he tells me to go yonder, there is a house of entertainment, go and knock, and you must conform to all the rules of the house, or you cannot satisfy your hunger; knock, call for food, sit down and eat;--and I go and knock, and ask for food, and sit down to the table, but do not eat, shall I satisfy my hunger? No. I must eat. The gifts are the food; and the graces of the Spirit are the gifts of the Spirit. When I first commenced this work, and had got two or three individuals to believe, I went about thirty miles with Oliver Cowdery, to see them. We had only one horse between us. When we arrived, a mob of about one hundred men came upon us before we had time to eat, and chased us all night; and we arrived back again a little after daylight, having traveled about sixty miles in all, and without food. I have often traveled all night to see the brethren; and, when traveling to preach the Gospel among strangers, have frequently been turned away without food." Thus the evening was spent in conversation and teaching, and closed by singing and prayer, when we parted, and Elders Hyde, Richards and myself lay down upon a bed on the floor, and enjoyed refreshing rest till morning. [Sidenote: Conversations with Prominent Men.] _Tuesday, 3_.--After breakfast, called on Sister Crane, and blessed her little baby, Joseph Smith Crane, and returned to Judge Adams', where we conversed with Messrs. Trobridge, Jonas, Browning, and others, on my old Missouri case of treason. At half-past nine, went to the court-room, and had conversation with Messrs. Butterfield, Owen, Pope, Prentice, and others. At twelve, returned and spent the afternoon at Judge Adams'. At dusk, the marshal called with subpoenas for my witnesses. Spent the evening with the brethren at Judge Adams' in a very social manner, and prophesied in {220} the name of the Lord that no very formidable opposition would be raised at my trial on the morrow. Slept on a sofa as usual while at Springfield. [Sidenote: Procedure of Trial.] _Wednesday, 4_.--At nine o'clock a. m., repaired to the court-room, Judge Pope on the bench, and ten ladies by his side, when Josiah Lamborn, attorney-general of the state of Illinois, appeared and moved to dismiss the proceedings, and filed the following objections to the jurisdiction of the court,--viz.: _Objection of Jurisdiction_. 1. The arrest and the detention of Smith was not under or by color of authority of the United States, or of any officer of the United States, but under and by color of authority of the State of Illinois, by the officers of Illinois. 2. When a fugitive from justice is arrested by authority of the governor of any state upon the requisition of the governor of another state, the courts of justice, neither state nor federal, have any authority or jurisdiction to enquire into any facts behind the writ. My counsel then offered to read, in evidence, affidavits of several persons, showing conclusively that I was at Nauvoo, in the county of Hancock, and state of Illinois on the whole of the 6th and 7th days of May, in the year 1842, and on the evenings of those days more than three hundred miles distant from Jackson county, in the state of Missouri, where it is alleged that the said Boggs was shot; and that I had not been in the state of Missouri at any time between the 10th day of February and the 1st day of July, 1842, the said persons having been with me during the whole of that period. That on the 6th day of May aforesaid, I attended an officer's drill at Nauvoo aforesaid, in the presence of a large number of people; and on the 7th day of May aforesaid I reviewed the Nauvoo Legion in presence of many thousand people. The reading of these affidavits was objected to by the attorney-general of the state of Illinois, on the grounds that it was not competent for Smith to impeach or contradict {221} the return of the habeas corpus. It was contended by my counsel, 1st, that I had a right to prove that the return was untrue. 2nd, that the said affidavits did not contradict the said return, as there was no averment under the oath in said return that I was in Missouri at the time of the commission of the alleged crime, or had fled from the justice of that state. The court decided that the said affidavits should be read in evidence, subject to all objections; and they were read accordingly, all of which will appear on my discharge. B. S. Edwards, Esq., opened the defense in an animated speech, and made some very pathetic allusions to our sufferings in Missouri, followed by Mr. Butterfield, who made the following points:-- _Summary of Counsel Butterfield's Argument_. 1. This court has jurisdiction. The requisition purports on its face to be made, and the warrant to be issued, under the constitution and laws of the United States regulating the surrender of fugitives from justice, 2nd sec., 4th article Constitution of the United States, 1st sec. of the Act of Congress of 12th Feb., 1793. When a person's rights are invaded under a law of the United States, he has no remedy except in the courts of the United States, 2nd sec., 3rd article Constitution United States, 12th Wendall, 325--16 Peters, 543. The whole power in relation to the delivering up of fugitives from justice and labor has been delegated to the United States, and Congress has regulated the manner and form in which it shall be exercised. The power is exclusive. The State Legislatures have no right to interfere; and if they do, their acts are void, 2nd and 3rd clause of 2nd sec., 4th article Constitution United States, 2nd vol. Laws United States 331--16 Peters, 617, 618, 623; 4th Wheaton's Reports, 122, 193-12; Wendall, 312. All courts of the United States are authorized to issue writs of habeas corpus when the prisoner is confined under or by color of authority of the United States, Act of Congress of Sept. 24th, 1789, sec. 14; 2nd Condensed 33; 3rd Cranch, 447; 3rd Peters, 193. 2. The return to the habeas corpus is not certain and sufficient to warrant the arrest and transportation of Smith. In all cases on habeas corpus previous to indictment, the court will look into the depositions before the magistrate; and though the commitment be full and in form, yet, if the testimony prove no crime, the court will discharge _ex-parte_; {222} Taylor 5th; Cowen 50. The affidavit of Boggs does not show that Smith was charged with any crime committed by him in Mo., nor that he was a fugitive from justice. If the commitment be for a matter for which by law the prisoner is not liable to be punished, the court must discharge him; 3rd Bacon, 434. The executive of this state has no jurisdiction over the person of Smith to transport him to Missouri, unless he has fled from that state. 3. The prisoner has a right to prove facts not repugnant to the return, and even to go behind the return and contradict it, unless committed under a judgment of a court of competent jurisdiction; 3rd Bacon, 435, 438; 3rd Peters, 202; Gale's revised laws of Illinois, 323. The testimony introduced by Smith at the hearing, showing conclusively that he was not a fugitive from justice, is not repugnant to the return. J. Lamborn, attorney-general of the state of Illinois, in support of the points made by him, cited 2nd Condensed Reports, 37; Gordon's Digest, 73; Gale's Statutes of Illinois, 318; Conkling, 85; 9th Wendall, 212. [Sidenote: The Plea of Mr. Butterfield.] In the course of his plea, Mr. Butterfield showed that Governor Reynolds had subscribed to a lie in his demand for me, as will appear in the papers, [published in this chapter]; and said that Governor Carlin would not have given up his dog on such a requisition. That an attempt should be made to deliver up a man who has never been out of the state, strikes at all the liberty of our institutions. His fate today may be yours tomorrow. I do not think the defendant ought, under any circumstances, to be given up to Missouri. It is a matter of history that he and his people have been murdered or driven from the state. If he goes there, it is only to be murdered, and he had better be sent to the gallows. He is an innocent and unoffending man. If there is a difference between him and other men, it is that this people believe in prophecy, and others do not; the old prophets prophesied in poetry and the modern in prose. Esquire Butterfield managed the case very judiciously. The court-room was crowded during the whole trial; the utmost decorum and good feeling prevailed, and much prejudice was allayed. Esquire Lamborn was not severe, {223} apparently saying little more than his relation to the case demanded. [Sidenote: The Treatment of the Prophet at Springfield.] Court adjourned till tomorrow nine a. m., for the making up of opinion. After an introduction to several persons, I retired to Judge Adams', and after dinner spent some time in conversation with Brother Hyrum and Theodore Turley. At half-past five o'clock I rode in Mr. Prentice's carriage to his house, accompanied by General Law and Elder Orson Hyde, where I had a very interesting visit with Mr. Prentice and family, Judge Douglas, Esquires Butterfield, Lamborn and Edwards, Judge Pope's son, and many others; partook of a splendid supper; there were many interesting anecdotes, and everything to render the repast and visit agreeable; and returned to Judge Adams' about eleven o'clock. _Thursday, 5_.--At nine a. m., repaired to the courtroom, which was crowded with spectators anxious to "behold the Prophet," and hear the decision of Judge Pope, who soon took his seat, accompanied by half-a-dozen ladies, and gave the following: _Opinion of Judge Pope_. The importance of this case, and the consequences which may flow from an erroneous precedent, affecting the lives and liberties of our citizens, have impelled the court to bestow upon it the most anxious consideration. The able arguments of the counsel for the respective parties have been of great assistance in the examination of the important question arising in this cause. When the patriots and wise men who framed our Constitution were in anxious deliberation to form a perfect union among the states of the confederacy, two great sources of discord presented themselves to their consideration--the commerce between the states and fugitives from justice and labor. The border collisions in other countries have been seen to be a fruitful source of war and bloodshed, and most wisely did the constitution confer upon the national government the regulation of those matters, because of its exemption from the excited passions awakened by conflicts between neighboring states, and its ability alone to adopt a uniform {224} rule, and establish uniform laws among all the states in those cases. This case presents the important question arising under the Constitution and laws of the United States, whether a citizen of the state of Illinois can be transported from his own state to the state of Missouri, to be there tried for a crime, which, if he ever committed, was committed in the state of Illinois; whether he can be transported to Missouri, as a fugitive from justice, when he has never fled from that state. Joseph Smith is before the court on habeas corpus, directed to the sheriff of Sangamon county, state of Illinois. The return shows that he is in custody under a warrant from the executive of Illinois, professedly issued in pursuance of the Constitution and laws of the United States and of the state of Illinois, ordering said Smith to be delivered to the agent of the executive of Missouri, who had demanded him as a fugitive from justice, under the 2nd section, 4th article of the Constitution of the United States, and the act of Congress passed to carry into effect that article. The article is in these words, viz.:--"A person charged in any state with treason, felony, or other crime, who shall flee from justice, and be found in another state, shall, on demand of the executive authority of the state from which he fled, be delivered up to be removed to the state having jurisdiction of the crime." The act of Congress made to carry into effect this article directs that the demand be made on the executive of the state where the offender is found, and prescribes the proof to support the demand,--viz., indictment or affidavit. The court deemed it respectful to inform the governor and attorney-general of the state of Illinois of the action upon the habeas corpus. On the day appointed for the hearing, the attorney-general for the state of Illinois appeared and denied the jurisdiction of the court to grant the habeas corpus. 1st. Because the warrant was not issued under color or by authority of the United States, but by the state of Illinois. 2nd. Because no habeas corpus can issue in this case from either the Federal or State Courts to inquire into facts behind the writ. In support of the first point, a law of Illinois was read, declaring that whenever the executive of any other state shall demand of the executive of this state any person as a fugitive from justice, and shall have complied with the requisition of the act of Congress in that case made and provided, it shall be the duty of the executive of this state to issue his warrant to apprehend the said fugitive, &c. It would seem that this act does not purport to confer any additional power upon the executive of this state independent of the power conferred by the Constitution and laws of the United States, but to make it the duty of the executive to obey and carry into effect the act of Congress. {225} The warrant on its face purports to be issued in pursuance of the Constitution and laws of the United States, as well as of the state of Illinois. To maintain the position that this warrant was not issued under color or by authority of the laws of the United States, it must be proved that the United States could not confer the power on the executive of Illinois; because if Congress could and did confer it, no act of Illinois could take it away, for the reason that the Constitution and laws of the United States, passed in pursuance of it, and treaties, are the supreme law of the land, and the judges in every state shall be bound thereby, anything in the Constitution or laws of any state to the contrary notwithstanding. This is enough to dispose of that point. If the Legislature of Illinois, as is probable, intended to make it the _duty_ of the governor to exercise the power granted by Congress, and no more, the executive would be acting by authority of the United States. It may be that the Legislature of Illinois, appreciating the importance of the proper execution of those laws, and doubting whether the governor could be punished for refusing to carry them into effect, deemed it prudent to impose it as a duty, the neglect of which would expose him to impeachment. If it intended more, the law is unconstitutional and void--16 Peters, 617 Prigg _versus_ Pennsylvania. In supporting the second point, the attorney-general seemed to urge that there was greater sanctity in a warrant issued by the governor than by an inferior officer. The court cannot assent to this distinction. This is a government of laws, which prescribes a rule of action as obligatory upon the governor as upon the most obscure officer. The character and purposes of the habeas corpus are greatly misunderstood by those who suppose that it does not review the acts of an executive functionary. All who are familiar with English history must know that it was extorted from an arbitrary monarch, and that it was hailed as a second Magna Charta; and that it was to protect the subject from arbitrary imprisonment by the king and his minions, which brought into existence that great palladium of liberty in the latter part of the reign of Charles the Second. It was indeed a magnificent achievement over arbitrary power. Magna Charta established the principles of liberty--the habeas corpus protected them. It matters not how great or obscure the prisoner, how great or obscure the prison-keeper, this munificent writ, wielded by an independent judge, reaches all. It penetrates alike the royal towers and the local prisons, from the garret to the secret recesses of the dungeon. All doors fly open at its command, and the shackles fall from the limbs of prisoners of state as readily as from those committed by subordinate officers. The warrant of the king and his secretary of state could claim no more exemption from that searching inquiry, "The cause of his caption and detention," than a warrant {226} granted by a justice of the peace. It is contended that the United States is a government of granted powers, and that no department of it can exercise powers not granted. This is true. But the grant is to be found in the second section of the third article of the Constitution of United States:--"The judicial power shall extend to all cases in law or equity arising under this Constitution, the laws of the United States, and treaties made, and which shall be made under their authority." The matter under consideration presents a case arising under the 2nd section, 4th article of the Constitution of the United States; and the act of Congress of February 12th, 1793, to carry it into effect. The judiciary act of 1789 confers on this court (indeed on all the courts of the United States,) power to issue the writ of habeas corpus, when a person is confined, "under color of, or by the authority of the United States." Smith is in custody under color of, and by authority of the 2nd section, 4th article of the Constitution of the United States. As to the instrument employed or authorized to carry into effect that article of the Constitution, (as he derives from it the authority to issue the warrant,) he must be regarded as acting by the authority of the United States. The power is not officially in the governor, but personal. It might have been granted to any one else by name, but considerations of convenience and policy recommended the selection of the executive who never dies. The citizens of the states are citizens of the United States; hence the United States are as much bound to afford them protection in their sphere as the states are in theirs. This court has jurisdiction. Whether the state courts have jurisdiction or not, this court is not called upon to decide. The return of the sheriff shows that he has arrested and now holds in custody Joseph Smith, in virtue of a warrant issued by the Governor of Illinois, under the 2nd section of the 4th article of the Constitution of the United States, relative to fugitives from justice, and the act of Congress passed to carry it into effect. The article of the Constitution does not designate the person upon whom the demand for the fugitive shall be made, nor does it prescribe the proof upon which he shall act. But Congress has done so. The proof is "an indictment or affidavit," to be certified by the governor demanding. The return brings before the court the warrant, the demand and affidavit. The material part of the latter is in these words, viz.-- "Lilburn W. Boggs, who being duly sworn, doth depose and say that on the night of the 6th day of May, 1842, while sitting in his dwelling, in the town of Independence, in the county of Jackson, he was shot with intent to kill; and that his life was despaired of for several days; and that he believes, and has good reason to believe from evidence and information now in his possession, that Joseph Smith, commonly called the "Mormon Prophet," was accessory before the fact of the intended {227} murder, and that the said Joseph Smith is a citizen or resident of the state of Illinois." This affidavit is certified by the governor of Missouri to be authentic. The affidavit being thus verified, furnished the only evidence upon which the governor of Illinois could act. Smith presented affidavits proving that he was not in Missouri at the date of the shooting of Boggs. This testimony was objected to by the attorney-general of Illinois, on the ground that the court could not look behind the return. The court deems it unnecessary to decide that point, inasmuch as it thinks Smith entitled to his discharge for defect in the affidavit. To authorize the arrest in this case, the affidavit should have stated distinctly--1st, that Smith had committed a crime; 2nd, that he committed it in Missouri. It must appear that he fled from Missouri to authorize the governor of Missouri to demand him, as none other than the governor of the state from which he _fled_ can make the demand. He could not have fled from justice unless he committed a crime, which does not appear. It must appear that the crime was committed in Missouri, to warrant the governor of Illinois in ordering him to be sent to Missouri for trial. The 2nd section, 4th article, declares he "shall be removed to the state having jurisdiction of the crime." As it is not charged that the crime was committed by Smith in Missouri, the governor of Illinois could not cause him to be removed to that state, unless it can be maintained that the state of Missouri can entertain jurisdiction of crimes committed in other states. The affirmative of this proposition was taken in the argument with a zeal indicating sincerity. But no adjudged case or dictum was adduced in support of it. The court conceives that none can he. Let it be tested by principle. Man, in a state of nature, is a sovereign, with all the prerogatives of king, lords, and commons. He may declare war and make peace, and as nations often do who "feel power and forget right," may oppress, rob, and subjugate his weaker and unoffending neighbors. He unites in his person, the legislative, judicial, and executive power; "can do no wrong," because there is none to hold him to account. But when he unites himself with a community, he lays down all the prerogatives sovereign (except self defense,) and becomes a subject. He owes obedience to its laws and the judgments of its tribunals, which he is supposed to have participated in establishing, either directly or indirectly. He surrenders also the right of self-redress. In consideration of all which, he is entitled to the _aegis_ of that community to defend him from wrongs. He takes upon himself no allegiance to any other community, so owes it no obedience, and therefore {228} cannot disobey it. None other than his own sovereign can prescribe a rule of action to him. Each sovereign regulates the conduct of its subjects, and they may be punished upon the assumption that they have known the rule, and have consented to be governed by it; it would be a gross violation of the social compact if the state were to deliver up one of its citizens to be tried and punished by a foreign state to which he owes no allegiance, and whose laws were never binding on him. No state can or will do it. In the absence of the constitutional provision, the state of Missouri would stand on this subject in the same relation to the state of Illinois that Spain does to England. In this particular, the states are independent of each other; a criminal fugitive from one state to another could not be claimed as of right to be given up. It is most true, as mentioned by writers on the laws of nations that every state is responsible to its neighbors for the conduct of its citizens so far as their conduct violates the principles of good neighborhood; so it is among private individuals. But for this, the inviolability of territory or private dwellings could not be maintained. This obligation creates the right and makes it the duty of the state to impose such restraints upon the citizen as the occasion demands. It was in the performance of this duty that the United States passed laws to restrain citizens of the United States from setting on foot and fitting out military expeditions against their neighbors. While the violators of this law kept themselves within the United States the conduct was cognizable in the courts of the United States, and not of the offended state, even if the means provided had assisted in the invasion of the foreign state. A demand by the injured state upon the United States for the offenders whose operations were in their own country would be answered that the United States' laws alone could act upon them, and that as a good neighbor it would punish them. It is the duty of the state of Illinois to make it criminal in one of its citizens to aid, abet, counsel or advise any person to commit a crime in her sister state. Any one violating the law would be amenable to the laws of Illinois, executed by its own tribunals. Those of Missouri could have no agency in his conviction and punishment. But if he shall go into Missouri he owes obedience to her laws, and is liable before her courts to be tried and punished for any crime he may commit there; and a plea that he was a citizen of another state would not avail him. If he escape, he may be surrendered to Missouri for trial. But when the offense is perpetrated in Illinois, the only right of Missouri is to insist that Illinois compel her citizens to forbear to annoy her. This she has a right to expect. For the neglect of it, nations go to war and violate territory. {229} The court must hold that where a necessary fact is not stated in the affidavit, it does not exist. It is not averred that Smith was accessory before the fact, in the state of Missouri, nor that he committed a crime in Missouri; therefore he did not commit the crime in Missouri, did not flee from Missouri to avoid punishment. Again the affidavit charges the shooting on the 6th of May, in the county of Jackson, and state of Missouri, "that he believes, and has good reason to believe from evidence and information now (then) in his possession, that Joseph Smith was accessory before the fact, and is a resident or citizen of Illinois." There are several objections to this. Mr. Boggs having the "evidence and information in his possession," should have incorporated it in the affidavit, to enable the court to judge of their sufficiency to support his "belief." Again, he swears to a legal conclusion, when he says that Smith was _accessory before the fact_. What acts constitute a man an accessory in a question of law are not always of easy solution. Mr. Boggs' opinion, then, is not authority. He should have given the facts. He should have shown that they were committed in Missouri, to enable the court to test them by the laws of Missouri, to see if they amounted to a crime. Again the affidavit is fatally defective in this, that Boggs swears to his _belief_. The language in the Constitution is, "Charged with felony or other crime." Is the Constitution satisfied with a _charge_ upon suspicion? It is to be regretted that no American adjudged case has been cited to guide the court in expounding this article. Language is ever interpreted by the subject matter. If the object were to arrest a man near home, and there were fears of escape if the movement to detain him for examination were known, the word _charged_ might warrant the issuing of a capias on _suspicion_. Rudyard (reported in Skinner 676), was committed to Newgate for refusing to give bail for his good behavior, and was brought before common pleas on habeas corpus. The return was that he had been complained of for exciting the subjects to disobedience of the laws against _seditious conventicles_; and upon examination they found _cause_ to suspect him. Vaughan, Chief Justice, "Tyrell and Archer against Wild," held the return insufficient; 1st, because it did not appear but that he might abet frequenters of conventicles in the way the law allows; 2nd, to say that he was complained of or was examined is no proof of his guilt. And then to say that he had cause to suspect him is too cautious; for who can tell what they count a cause of _suspicion_, and how can that ever be tried? At this rate they would have arbitrary power upon their own allegation, to commit whom they pleased. {230} From this case it appears that suspicion does not warrant a commitment, and that all legal intendments are to avail the prisoner: that the return is to be most strictly construed in favor of liberty. If suspicion in the foregoing case did not warrant a commitment in London by its officers, of a citizen of London, might not the objection be urged with greater force against the commitment of a citizen of our state to be transported to another on _suspicion_? No case can arise demanding a more searching scrutiny into the evidence, than in cases arising under this part of the Constitution of the United States. It is proposed to deprive a freeman of his liberty; to deliver him into the custody of strangers; to be transported to a foreign state, to be arraigned for trial before a foreign tribunal, governed by laws unknown to him; separated from his friends, his family, and his witnesses, unknown and unknowing. Had he an immaculate character, it would not avail him with strangers. Such a spectacle is appalling enough to challenge the strictest analysis. The framers of the Constitution were not insensible of the importance of courts possessing the confidence of the parties. They therefore provided that citizens of different states might resort to the Federal Courts in civil causes. How much more important that the criminal have confidence in his judge and jury. Therefore, before the capias is issued, the officers should see that the case is made out to warrant it. Again, Boggs was shot on the 6th of May, the affidavit was made on the 20th of July following. Here was time for enquiry which would confirm into certainty, or dissipate his suspicions. He had time to collect facts to be had before a grand jury, or be incorporated in his affidavit. The court is bound to assume that this would have been the course of Mr. Boggs; but that his suspicions were light and unsatisfactory. The affidavit is insufficient, 1st, because it is not positive; 2nd because it charges no crime; 3rd, because it charges no crime committed in the state of Missouri. Therefore, he [Joseph Smith] did not flee from the justice of the state of Missouri, nor has he taken refuge in the state of Illinois. The proceedings in this affair, from the affidavit to the arrest, afford a lesson to governors and judges whose action may hereafter be invoked in cases of this character. The affidavit simply says that the affiant was shot with intent to kill; and he believes that Smith was accessory before the fact to the intended murder, and is a citizen or resident of the state of Illinois. It is not said who shot him, or that the person was unknown. The governor of Missouri, in his demand, calls Smith a fugitive from justice, charged with being accessory before the fact to an assault with intent to kill, made by one O. P. Rockwell, on Lilburn W. Boggs, in this state (Missouri). This governor {231} expressly refers to the affidavit as his authority for that statement. Boggs, in his affidavit, does not call Smith a _fugitive from justice_, nor does he state a fact from which the governor had a right to infer it, neither does the name of O. P. Rockwell appear in the affidavit, nor does Boggs say Smith _fled_. Yet the governor says he _has fled_ to the state of Illinois. But Boggs only says he is a _citizen_ or _resident_ of the state of Illinois. The governor of Illinois responding to the demand of the executive of Missouri for the arrest of Smith, issues his warrant for the arrest of Smith, reciting that "whereas Joseph Smith stands charged by the affidavit of Lilburn W. Boggs with being accessory before the fact to an assault, with intent to kill, made by one O. P. Rockwell, on Lilburn W. Boggs, on the night or the 6th day of May, 1842, at the county of Jackson, in said state of Missouri; and that the said Joseph Smith has fled from the justice of said state, and taken refuge in the state of Illinois." Those facts do not appear by the affidavit of Boggs. On the contrary, it does not assert that Smith was accessory to O. P. Rockwell, nor that he had fled from the justice of the state of Missouri, and taken refuge in the state of Illinois. The court can alone regard the facts set forth in the affidavit of Boggs as having any legal existence. The mis-recitals and over-statements in the requisition and warrant are not supported by oath, and cannot be received as evidence to deprive a citizen of his liberty and transport him to a foreign state for trial. For these reasons Smith must be discharged. At the request of J. Butterfield, counsel for Smith, it is proper to state, in justice to the present executive of the state of Illinois, Governor Ford, that it was admitted on the argument that the warrant which originally issued upon the said requisition was issued by his predecessor; that when Smith came to Springfield to surrender himself up upon that warrant, it was in the hands of the person to whom it had been issued at Quincy, in this state; and that the present warrant which is a copy of the former one, was issued at the request of Smith, to enable him to test its legality by writ of habeas corpus. Let an order be entered that Smith be discharged from his arrest. [Sidenote: The Prophet's Hour with Judge Pope.] At the close I arose, and bowed to the court, which adjourned to ten o'clock tomorrow. I accepted an invitation to see Judge Pope in his room, and spent an hour in conversation with his honor, in which I explained to him that I did not profess to be a prophet any more than every man ought {232} to who professes to be a preacher of righteousness; and that the testimony of Jesus is the spirit of prophecy; and gave the judge a brief but general view of my principles. Esquire Butterfield asked me "to prophesy how many inhabitants would come to Nauvoo." I said, I will not tell how many inhabitants will come to Nauvoo; but when I went to Commerce, I told the people I would build up a city, and the old inhabitants replied "We will be damned if you can." So I prophesied that I would build up a city, and the inhabitants prophesied that I could not; and we have now about 12,000 inhabitants. I will prophesy that we will build up a great city; for we have the stakes and have only to fill up the interstices. The judge was very attentive and agreeable, and requested of me that my secretary, Dr. Richards, would furnish him a copy of his decision for the press. Dined at General Adams', and in the afternoon visited Mr. Butterfield with Brother Clayton. In the evening visited Mr. Groves, and lodged at General Adams' with Dr. Richards. [Sidenote: The Advice of Governor Ford.] _Friday, 6_.--In the morning went to see Judge Pope with Dr. Richards, who presented the judge with a report of his decision, called on Mr. Butterfield, and gave him two notes of two hundred and thirty dollars each, having paid him forty dollars as fee for his service in my suit. I took certified copies of the doings of the court, and waited on Governor Ford for his certificate thereto, after which he offered me a little advice, which was, that I "should refrain from all political electioneering." I told him that I had always acted upon that principle, and proved it by General Law and Dr. Richards: and that the "Mormons" were driven to union in their elections by persecution, and not by my influence: and that the "Mormons" acted on the most perfect principle of liberty in all their movements. [Sidenote: Sundry Conversations.] During the day I had considerable conversation in the {233} court room with the lawyers and others, on various topics and particularly on religion. Judge Pope's son wished me well, and hoped I would not be persecuted any more, and I blessed him. Mr. Butterfield said I must deposit my discharge and all my papers in the archives of the Temple when it is completed. My discharge, here referred to, commenced with my petition for habeas corpus and closed with the certificate of Thomas Ford, governor of Illinois, including all the documents relating to my trial on separate sheets of paper, attached by a blue ribbon, and secured by the seal of the court, and reads as follows: _Official Papers Relating to the Prophet's Trial at Springfield, Ill., Before Judge Pope_. I. Pleas before the Circuit Court of the United States for the district of Illinois, at the December term, A. D., 1842, December 31st. In the matter of Joseph Smith: Petition for habeas corpus. Justin Butterfield, attorney for said petitioner, comes and moves the court for the allowance of a writ of habeas corpus, and files the annexed petition and the papers referred to therein. To the Honorable the Circuit Court of the United States for the district of Illinois: The petition of Joseph Smith respectfully showeth that he has been arrested, and is detained in custody by William F. Elkin, sheriff of Sangamon county, upon a warrant issued by the governor of the state Illinois, upon the requisition of the governor of Missouri, as a fugitive from justice, a copy of the said warrant and the requisition and affidavit upon which the same was issued, is hereto annexed. And your petitioner is also arrested by Wilson Law, and by him also held and detained in custody, (jointly with the said sheriff of Sangamon county) upon a proclamation issued by the governor of the state of Illinois, a copy of which proclamation is hereunto annexed. Your petitioner prays that a writ of habeas corpus may be issued by this court directed to the said William F. Elkin and Wilson Law, commanding them forthwith and without delay to bring your petitioner before this honorable court, to abide such order and direction as the said court may make in these premises. Your petitioner states that he is arrested and detained as aforesaid under color of a law of the United {234} States, and that his arrest and detention is illegal and in violation of law; and without the authority of law, in this, that your petitioner is not a fugitive from justice, nor has he fled from the state of Missouri. And your petitioner, as in duty bound, will ever pray. JOSEPH SMITH. II. The Governor of the State of Missouri to the Governor of the State of Illinois--greeting: Whereas it appears by the annexed document, which is hereby certified as authentic, that one Joseph Smith is a fugitive from justice, charged with being accessory before the fact, to an assault with intent to kill, made by one O. P. Rockwell on Lilburn W. Boggs, in this state; and it is represented to the executive department of this state, has fled to the state of Illinois: Now, therefore, I, Thomas Reynolds, governor of the state of Missouri, by virtue of the authority in me vested by the Constitution and laws of the United States, do, by these presents demand the surrender and delivery of the said Joseph Smith to Edward R. Ford, who is hereby appointed as the agent to receive the said Joseph Smith on the part of this state. In testimony whereof, I, governor of the state of Missouri, have hereunto set my hand and caused to be affixed the great seal of the state of Missouri. Done at the city of Jefferson, this 22nd day of July, in the year of our Lord one thousand eight hundred and forty-two; of the Independence of the United States, the sixty-seventh, and of this state the twenty-third. By the Governor, [Seal] THOMAS REYNOLDS. Jas. L. Minor, Secretary of State. III. #_Affidavit of Lilburn W. Boggs_. STATE OF MISSOURI, County of Jackson, ss. This day personally appeared before me, Samuel Weston, a justice of the peace within and for the county of Jackson; the subscriber, Lilburn W. Boggs, who being duly sworn, doth depose and say, that on the night of the sixth day of May, 1842, while sitting in his dwelling, in the town of Independence, in the county of Jackson, he was shot, with intent to kill; and that his life was despaired of for several days, and that {235} he believes, and has good reason to believe, from evidence and information now in his possession, that Joseph Smith, commonly called the Mormon Prophet, was accessory before the fact of the intended murder; and that the said Joseph Smith is a citizen or resident of the state of Illinois, and the said deponent hereby applies to the governor of the state of Missouri to make a demand on the governor of the state of Illinois to deliver the said Joseph Smith, commonly called the Mormon Prophet, to some person authorized to receive and convey him to the state and county aforesaid, there to be dealt with according to law. LILBURN W. BOGGS. Sworn to and subscribed before me, this 20th day of July. 1842. SAMUEL WESTON, J. P. IV. #_Certificate of Secretary of State of Illinois_. STATE OF ILLINOIS, Office of Secretary of State. I, Lyman Trumbull, secretary of state, of the state of Illinois, do hereby certify the foregoing to be a true and perfect copy of the demand of the governor of the state of Missouri upon the governor of this state, for the apprehension and surrender of Joseph Smith, who is charged with being a fugitive from justice, and the affidavit of Lilburn W. Boggs attached to the same, which are on file in this office. In testimony whereof I have hereunto set my hand, and affixed the great seal of state at Springfield, this thirty-first day of December, A. D., one thousand eight hundred and forty-two. [Seal.] LYMAN TRUMBULL, Secretary of State. December 31, 1842. I do hereby certify the foregoing to be true copies of the demand and affidavit upon which the writ for the apprehension of Joseph Smith was this day issued. L. TRUMBULL, Secretary of State. December 31, 1842. V. #_Governor Ford's Order for the Prophet's Arrest_. The people of the State of Illinois to the Sheriff of Sangamon County, greeting: Whereas it has been made known to me by the executive authority of {236} the state of Missouri, that one Joseph Smith stands charged by the affidavit of one Lilburn W. Boggs, made on the 20th day of July, 1842, at the county of Jackson, in the state of Missouri, before Samuel Weston, a justice of the peace within and for the county of Jackson aforesaid, with being accessory before the fact to an assault with intent to kill, made by one O. P. Rockwell on Lilburn W. Boggs, on the night of the sixth of May, A.D. 1842, at the county of Jackson, in said state of Missouri; and that the said Joseph Smith has fled from the justice of said state, and taken refuge in the state of Illinois: Now, therefore, I, Thomas Ford, governor of the state of Illinois, pursuant to the Constitution and laws of the United States, and of this state, do hereby command you to arrest and apprehend the said Joseph Smith, if he be found within the limits of the state aforesaid, and cause him to be safely kept and delivered to the custody of Edward R. Ford, who has been duly constituted the agent of said state of Missouri to receive said fugitive from the justice of said state, he paying all fees and charges for the arrest and apprehension of said Joseph Smith, and make due return to the executive department of this state, the manner in which the writ may be executed. In testimony whereof, I have hereunto set my hand and caused the great seal of the state to be affixed. Done at the city of Springfield, this 31st day of December, in the year of our Lord one thousand eight hundred and forty-two; and of the Independence of the United States, the sixty-seventh. By the Governor, [Seal.] THOMAS FORD. LYMAN TRUMBULL, Secretary of State. VI. #_Governor Carlin's Proclamation_. EXECUTIVE DEPARTMENT, ILLINOIS, September 20, 1842. Whereas a requisition has been made upon me, as the executive of this state, by the governor of the state of Missouri, for the apprehension and surrender of O. P. Rockwell, who is charged with the crime of shooting Lilburn W. Boggs, with intent to kill, in the county of Jackson and state of Missouri, on the night of the sixth day of May, A. D., 1842: And whereas a demand has also been made by the governor of Missouri upon me for the apprehension and surrender of Joseph Smith, commonly called the Mormon Prophet, who is charged with the crime of being accessory to the shooting of said Boggs at the time and place aforesaid, with intent to kill: {237} And whereas, in obedience to the Constitution and laws of the United States, and of this state, executive warrants have been issued, and the said Rockwell and Smith arrested as fugitives from justice from the state of Missouri; and whereas the said Rockwell and Smith resisted the laws by refusing to go with the officers who had them in custody as fugitives from justice, and escaped from the custody of said officers: Now, therefore, I, Thomas Carlin, governor of the state of Illinois, in conformity to an act entitled "An Act concerning fugitives from justice," approved January 6, 1827, do offer a reward of two hundred dollars to any person or persons for the apprehension and delivery of each or either of the above-named fugitives from justice, viz., O. P. Rockwell and Joseph Smith, to the custody of James M. Pitman and Thomas C. King, or to the sheriff of Adams county, at the city of Quincy. In testimony whereof, I have hereunto set my hand, and caused the great seal of state to be affixed, the day and the date above mentioned. By the Governor, [Seal.] THOMAS CARLIN. LYMAN TRUMBULL, Secretary of State. The _Fulton Advocate_, _Quincy Herald_, _Galena Sentinel_, and _Rockford Pilot_, will copy the above for two weeks. VII. #_Petition of the Prophet for Writ of Habeas Corpus_. In the United States' Circuit Court, District of Illinois, of December Term, 1842, December 31st day. In the matter of Joseph Smith, on petition of Habeas Corpus. And now at this day comes the said Joseph Smith by Justin Butterfield, his attorney, and presents to the court his petition, setting forth that he has been arrested and is detained in custody by William F. Elkin, Sheriff of Sangamon county, upon a warrant issued by the governor of the state of Illinois, upon the requisition of the governor of Missouri, as a fugitive from justice; and that he is also arrested by Wilson Law, and by him also held and detained in custody (jointly with the sheriff of Sangamon county), upon a proclamation issued by the governor of the state of Illinois; that he is arrested and detained as aforesaid, under color of a law of the United States; and that his arrest and detention is illegal and in violation of law, and without the authority of law in this, that the said petitioner is not a fugitive from justice, nor has he fled from the state of Missouri; and praying that a writ of habeas corpus may be issued by this court, directed to the said William F. Elkin and Wilson Law, commanding them forthwith and without {238} delay to bring the petitioner before this court to abide such order and direction as this court may make in the premises: upon reading and filing of which said petition, it is considered and ordered by the court that a writ of habeas corpus be issued as prayed for in said petition, returnable forthwith. And thereupon a writ of habeas corpus was issued in the words and figures following,--to wit: VIII. #_Writ of Habeas Corpus_. The United States of America to William F. Elkin, Sheriff of Sangamon County, State of Illinois, and Wilson Law, greeting. We command you that you do forthwith, without excuse or delay, bring or cause to be brought, before the Circuit Court of the United States for the district of Illinois, at the District Court-room, in the city of Springfield, the body of Joseph Smith, by whatever name or addition he is known or called, and who is unlawfully detained in your custody, as it is said, with the day and cause of his caption and detention, then and there to perform and abide such order and direction as the said court shall make in that behalf. And hereof make due return under the penalty of what the law directs. Witness, Roger B. Taney, Chief Justice of the Supreme Court of the United States at Springfield, in the district of Illinois, this 31st day of December, A. D., 1842, and of our Independence the sixty-seventh year. [Seal.] JAMES F. OWINGS, Clerk. IX. #_Returns on the Above Writ of Habeas Corpus_. And afterwards, on the said 31st day of December aforesaid, the said writ of habeas corpus was returned, with returns endorsed thereon in the words and figures following:-- I, William F. Elkin, sheriff of Sangamon county, do hereby return the within writ, that the within named Joseph Smith is in my custody, by virtue of a warrant issued by the governor of the state of Illinois upon the requisition of the governor of the state of Missouri, made on the affidavit of L. W. Boggs, and a copy of the said warrant, requisition, and affidavit is hereunto annexed, dated December 31, 1842. WM. F. ELKIN, Sheriff S. C., Illinois. I, Wilson Law, do return to the within writ that the said Joseph {239} Smith is in my custody by virtue of an arrest made by me of his body under and by virtue of a proclamation of the governor of the state of Illinois; a copy whereof is hereunto annexed, dated December 31, 1842. WILSON LAW. The return to the within writ of habeas corpus appears by the foregoing returns and the schedule hereunto annexed, and the body of the said Joseph Smith is in court. WM. PRENTISS, U.S. Marshal, district of Illinois. December 31, 1842. IX. #_Orders of the Court_. And afterwards, to wit, on the same day aforesaid, upon the return of the said writ of habeas corpus, the following orders were made in this cause:-- In the matter of Joseph Smith, on Habeas Corpus. William F. Elkin and Wilson Law having made return to the writ of habeas corpus issued in this cause, and brought the body of the said Joseph Smith into court, on motion of Justin Butterfield, his attorney, it is ordered that the said Joseph Smith be admitted to bail; and thereupon came the said Joseph Smith in proper person, principal, and James Adams and Wilson Law, sureties, and severally acknowledge themselves to owe and be indebted to the United States of America, in the sum of two thousand dollars each, to be levied of their respective goods and chattels, lands and tenements; but to be void on condition that the said Joseph Smith shall be and appear before the Circuit Court of the United States for the district of Illinois, now sitting from day to day, and shall not depart without leave of the court. And thereupon it is ordered that this cause be set for hearing on Monday next; and it is further ordered that the governor of Illinois and the attorney-general be informed by the marshal that Joseph Smith, arrested on a warrant issued for his apprehension by the governor of Illinois, 31st December, 1842, is before this court on habeas corpus, and that the case will be heard on Monday, January 2nd, 1843, and that a copy of this order be handed to each of those officers. It is ordered that the governor of Illinois and the attorney-general be informed by the marshal that Joseph Smith, arrested on a warrant issued for his apprehension by the governor of Illinois, 31st December, 1842, is before this court on a writ of habeas corpus, and that the case will be heard on Monday, 2nd January, 1843, and that a copy of this order be handed to each of those officers. {240} UNITED STATES OF AMERICA, District of Illinois. I, James F. Owings, clerk of the Circuit Court of the United States for the district aforesaid, do certify that the foregoing is a true copy of an order passed by said court, the 31st day of December, 1842. In testimony whereof I have hereunto subscribed my name and affixed the seal of said court at Springfield, this 31st day of December, A. D., 1842. [Seal.] JAMES F. OWINGS, Clerk. Delivered a copy of the within order to Thomas Ford, governor, and Josiah Lamborn, attorney-general of the state of Illinois, December 31st, 1842. WM. PRENTISS, Marshal. In the matter of Joseph Smith on habeas corpus; copy of order, marshal's fees for serving on two, $4.00; returning twelve, $4.12. X. #_Denials of the Prophet_. And afterwards, to-wit, on the 2nd day of January, A. D. 1843, Justin Butterfield, attorney of said petitioner, filed the written denials of the said petitioner of the matters and things set forth, in the return to the said writ of habeas corpus, which denial is in the words and figures following,--viz.: Circuit Court of the United States, District of Illinois, In the matter of Joseph Smith upon habeas corpus. Joseph Smith, being brought up on habeas corpus before this court, comes and denies the matter set forth in the return to the same in this, that he is not a fugitive from the justice of the state of Missouri; but alleges and is ready to prove, that he was not in the state of Missouri at the time of the commission of the alleged crime set forth in the affidavit of L. W. Boggs, nor had he been in said state for more than three years previous to that time, nor has he been in said state since that time; but, on the contrary, at the time the said alleged assault was made upon the said Boggs, as set forth in the affidavit the said Smith was at Nauvoo, in the county of Hancock, in the state of Illinois, and that he has not fled from the justice of the state of Missouri, and taken refuge in the state of Illinois, as is most untruly stated in the warrant upon which he is arrested, and that the matter set forth in the requisition {241} of the governor of Missouri, and in the said warrant, are not supported by oath. JOSEPH SMITH. State of Illinois, ss. Joseph Smith being duly sworn, saith that the matter and things set forth in the foregoing statement are true. JOSEPH SMITH. Sworn and subscribed to before me, this second day of January, 1843. JAMES F. OWINGS, Clerk. XI. #_Procedure of the Court_. And afterwards, to-wit, on the same day and year last aforesaid, the following order was made in this cause,--viz.: In the matter of Joseph Smith on habeas corpus. At this day comes the said Joseph Smith, and, by Justin Butterfield, his attorney, files his written denial, verified by affidavit, of the matters and things set forth in the return to the writ of habeas corpus issued in this cause; and at the same time also comes Josiah Lamborn, attorney-general of the state of Illinois, and on his motion it is ordered that this cause be continued for hearing until Wednesday morning next. And afterwards, to-wit, on the fourth day of January, 1843, Josiah Lamborn, attorney-general of the state of Illinois, filed his objections to the jurisdiction of this court in this cause, and moved to dismiss the proceedings herein, which said motion and objections are in the words and figures following--viz.: United States of America, In the Circuit Court of the State of Illinois. In the matter of Joseph Smith. J. Lamborn, attorney-general of Illinois, moves the court to dismiss the proceedings herein, for the reason that this court has no jurisdiction. 1st. The arrest and detention of said Smith was not under or by color of authority of the United States, or any of the officers of the United States, but under and by color of authority of the state of Illinois, and by the officers of Illinois. 2nd. When a fugitive from justice is arrested by authority of the government of any state, upon the requisition of any other governor of another state, the courts of justice, neither state nor federal have any authority or jurisdiction to inquire into any facts behind the writ. J. LAMBORN, Attorney-General of Illinois. {242} And afterwards, to-wit, on the same day and year last aforesaid, the following order was made in this cause,--viz.: In the matter of Joseph Smith, on habeas corpus. And now, again, at this day, comes the said Joseph Smith, by Justin Butterfield, his attorney; and at the same time also comes Josiah Lamborn, attorney-general of the state of Illinois, and enters his motion to dismiss the proceedings herein, for want of jurisdiction; and the court having heard the allegations and proofs herein, and the argument of counsel upon the same, and also upon the aforesaid motion, and not being sufficiently advised took time, &c. XII. #_Affidavits of Sundry Witnesses_. And afterwards, to-wit, on the same day and year aforesaid, Justin Butterfield, attorney for said petitioner, filed the affidavits, of which the following are copies: Circuit Court of the United States, District of Illinois. In the matter of Joseph Smith, upon habeas corpus. District of Illinois, ss. Stephen A. Douglas, James H. Ralston, Almeron Wheat, J. B. Backenstos, being duly sworn, each for himself, says that they were at Nauvoo in the county of Hancock, in this state on the seventh day of May last; that they saw Joseph Smith on that day reviewing the Nauvoo Legion at that place in the presence of several thousand persons. J. B. BACKENSTOS, STEPHEN A. DOUGLAS. Sworn to and subscribed in open court, this 4th day of January, 1843. JAMES F. OWINGS, Clerk. Circuit Court of the United States, District of Illinois. In the matter of Joseph Smith upon habeas corpus. District of Illinois:--Wilson Law, Henry G. Sherwood, Theodore Turley, Shadrach Roundy, Willard Richards, William Clayton, and Hyrum Smith, being duly sworn, say that they know that Joseph Smith was in Nauvoo, in the county or Hancock, in the state of Illinois, during the whole of the sixth and seventh days of May last; that on the sixth day of May, aforesaid, the said Smith attended an officer-drill at Nauvoo, from ten o'clock in the forenoon to about four o'clock in the afternoon, at which drill the said Joseph Smith was present. And {243} these deponents, Hyrum Smith, Willard Richards, Henry G. Sherwood, John Taylor, and William Clayton, were with the said Smith at Nauvoo aforesaid, during the evening of the sixth day of May last, and sat with the said Joseph Smith in Nauvoo Lodge from six until nine o'clock of said evening. And these deponents, Hyrum Smith, Willard Richards, and William Marks, were with the said Smith at his dwelling house, in Nauvoo, on and during the evening of the fifth day of May last, and conversed with him; and all of the deponents aforesaid do say that, on the seventh day of May aforesaid, the said Smith reviewed the Nauvoo Legion, and was present with the said Legion all that day, in the presence of many thousand people, and it would have been impossible for the said Joseph Smith to have been at any place in the state of Missouri at any time on or between the sixth or seventh days of May aforesaid. And these deponents, Willard Richards, William Clayton, Hyrum Smith, and Lorin Walker, say that they have seen and conversed with the said Smith at Nauvoo, aforesaid, daily, from the tenth of February last, until the first day of July last, and know that he has not been absent from said city of Nauvoo, at any time during that time, long enough to have been in the state of Missouri; that Jackson county in the state of Missouri is about three hundred miles from Nauvoo. WILSON LAW, HENRY G. SHERWOOD, THEODORE TURLEY, SHADRACH ROUNDY, WILLARD RICHARDS, WILLIAM CLAYTON, JOHN TAYLOR, WILLIAM MARKS, LORIN WALKER. Sworn to and subscribed in open court, this 4th January, 1843. OWINGS, Clerk. XIII. #_Denial of the Court to Dismiss the Case_. And afterwards, to wit on the 5th day of January, 1843, the following order was made in this cause,--viz.: In the matter of Joseph Smith on habeas corpus. And now, at this day, comes again the said Joseph Smith, by Justin Butterfield, his attorney, and at the same time also comes Josiah Lamborn, attorney-general of the state of Illinois; and the court being now sufficiently advised of and concerning the motion heretofore entered to dismiss the proceedings in this cause, it is considered that {244} said motion be denied; and the court having fully considered the petition of the said Joseph Smith, and the matters and things set forth in the return made to the writ of habeas corpus issued herein, and being now sufficiently advised of and concerning the same, it is considered and adjudged that the matters and things set forth in the return to the said writ of habeas corpus are wholly insufficient in law to authorize the arrest and detention of the said Joseph Smith; and it is further considered, ordered, and adjudged by the court that the said Joseph Smith be fully released and discharged from the custody of William F. Elkin, sheriff of Sangamon county, under the warrant of the governor of the state of Illinois, mentioned in the said return, and also from the custody of Wilson Law, on the proclamation of the said governor mentioned in the said return, and that he go hence without delay. United States of America District of Illinois. ss. I, James F. Owing, clerk of the United States Circuit Court for the district of Illinois, do certify that the foregoing is a true and correct copy of the record and proceedings before said court, in the matter of Joseph Smith, on petition, to be discharged on habeas corpus, as the same remain on the record and files of said court. In testimony whereof, I have hereunto subscribed my name, and affixed the seal of said court at Springfield, this sixth day of January, A. D. 1843, and of our independence the 67th year. [Seal] JAMES F. OWING, Clerk. XIV. #_Executive's Order of Release_. I do hereby certify that I have inspected the foregoing record, and there is now no further cause for arresting or detaining Joseph Smith, therein named, by virtue of any proclamation or executive warrant heretofore issued by the governor of this state; and that since the judgment of the Circuit Court of the United States for the district of Illinois, all such proclamations are inoperative and void. Witness my hand and seal, at Springfield, this 6th day of January, 1843. [Seal] THOMAS FORD, Governor of Illinois. [Sidenote: The Prophet's Comment on Judge Pope's Opinion.] The opinion of Judge Pope as recorded in this history, was copied from the _Sangamon Journal_, and believed to be Judge Pope's opinion, as corrected and altered by him from the report furnished him by my secretary. {245} In the judge's opinion on the bench, he remarked like this:--"Were it my prerogative to impeach Congress for any one thing, it would be for granting power for the transportation of fugitives on affidavit, and not on indictment alone." He also passed several severe strictures on the actions of different governors and others concerned in my case, but which I suppose he thought proper to omit in his printed copy. I received many invitations to visit distinguished gentlemen in Springfield, which time would not permit me to comply with; also a ticket from the manager to attend the theatre this evening; but the play was prevented by the rain. {246} CHAPTER XIII. THE PROPHET AGAIN IN NAUVOO--CELEBRATION OF HIS RELEASE FROM OPPRESSION--"VADE MECUM"--REINSTATEMENT OF ORSON PRATT--DISCOURSES OF THE PROPHET, "THE KINGDOM OF GOD;" "THE MISSION AND GREATNESS OF JOHN THE BAPTIST;" "INTERPRETATION OF SCRIPTURES." [Sidenote: The Start for Nauvoo.] _Saturday, January 7, 1843_.--At half-past eight in the morning, we left Judge Adams' to return to Nauvoo, and arrived at Captain Dutch's at four in the evening. Traveling very bad, with snow and mud, and yet so cold as to whiten the horses with frost. While riding this day, General Law and Dr. Richards composed a _Jubilee Song_, which they wrote and sang in the evening, and "dedicated to all lovers of Illinois' liberties," as printed on the first page of 37th Number of _The Wasp_. Recent accounts from Alexandria, in Egypt, state the mortality (murrain) among the cattle still continues; and it was estimated that upwards of 200,000 oxen had already died. _Sunday, 8_.--At eight in the morning we left Captain Dutch's, and, passing through Geneva and Beardstown, and crossing the Illinois river on the ice, arrived at Rushville at four in the evening. After supper, I went to Mr. Uriah Brown's, with several of the brethren and spent the evening very agreeably, partly in examining drafts of improvements he had made in some operative and defensive machinery. [Sidenote: An Accident by the Way.] _Monday, 9_.--At half-past eight in the morning, started for Plymouth: roads very hard, smooth and icy. When {247} about two miles west of Brooklyn, at half-past twelve p.m., the horses of the large carriage slipped and became unmanageable; and horses and carriage, with Lorin Walker and Dr. Richards in it, went off the embankment some six or eight feet perpendicular, doing no damage except breaking the fore-axletree and top of the carriage. It was a remarkable interposition of Providence that neither of the brethren were injured in the least. The company agreed that Lilburn W. Boggs should pay the damage; cut down a small tree, spliced the axle, drove on, and arrived at Brother Samuel Smith's in Plymouth, about four p. m. After supper, I visited my sister, Catherine Salisbury, accompanied by Dr. Richards and Sister Durphy. This was the first time I had visited my sister in the state of Illinois, and the circumstance brought vividly to my mind many things pertaining to my father's house, [A] of which I spake freely, and particularly of my brother Alvin. He was a very handsome man, surpassed by none but Adam and Seth, and of great strength. When two Irishmen were fighting, and one was about to gouge the other's eyes, Alvin took him by his collar and breeches, and threw him over the ring, which was composed of men standing around to witness the fight. [Footnote A: "While there," said Dr. Richards, "my heart was pained to see a sister of Joseph's almost barefoot, and four lovely children entirely so, in the middle of a severe winter. What has not Joseph and his father's family suffered to bring forth the work of the Lord in these latter days!"] We returned to Brother Samuel's just before the close of the meeting at the schoolhouse, where Elder John Taylor preached. After passing the usual salutations with several who had called to see me, singing the Jubilee Song, etc., retired to rest. [Sidenote: Arrival in Nauvoo.] _Tuesday, 10_.--At half-past eight in the morning, we started for Nauvoo, and, stopping only to water at the public well at Carthage, arrived at my house at half-past two p. m.; found my family well, {248} who, with many friends assembled to greet us on our safe return and my freedom. My aged mother came in and got hold of my arm before I saw her, which produced a very agreeable surprise, and she was overjoyed to behold her son free once more. _Wednesday, 11_.--I rode out with Emma this morning, designing to go to Brother Daniel Russel's, and apologize for breaking his carriage on our return from Springfield: but broke a sleigh-shoe, and returned home, where I received a visit from a company of gentlemen and ladies from Farmington, on the Des Moines river, who left at half-past two p. m. [Sidenote: A Dinner Party at the Prophet's Home.] I directed letters of invitation to be written from myself and lady for a dinner party at my house on Wednesday next, at ten a. m., to be directed to Brothers Wilson Law, William Law, Hyrum Smith, Samuel Bennett, John Taylor, William Marks, Peter Haws, Orson Hyde, Henry G. Sherwood, William Clayton, Jabez Durphy, H. Tate, Edward Hunter, Theodore Turley, Shadrach Roundy, Willard Richards, Arthur Millikin, Brigham Young, Heber C. Kimball, Wilford Woodruff, George A. Smith, Alpheus Cutler, Reynolds Cahoon, and ladies; also Mr. Levi Moffat, and Carlos Granger, and ladies; my mother, Lucy Smith, and Sisters Eliza R. Snow and Hannah Ells. On hearing of my invitation for dinner, the Twelve Apostles issued the following PROCLAMATION. _To the Saints in Nauvoo_. Feeling a deep sense of gratitude to our Heavenly Father for the great blessings which He has conferred on us in the deliverance of our beloved President, Joseph Smith, from the oppression with which he has so long been bound, the Traveling High Council invite the brethren in Nauvoo to unite with them in dedicating Tuesday, the 17th day of January instant, as a day of humiliation, fasting, praise, prayer, and thanksgiving before the great Eloheim, that He will continue the outpouring of His Holy Spirit upon this people, that they may ever walk {249} humbly before Him, seek out and follow the counsels given through His servant, and ever be united, heart and hand, in building up this stake of Zion and the Temple, where God will reveal Himself to this people; that no strife or confusion may ever be found in our midst, but peace and righteousness may be our companions; and as the Lord has hitherto sustained His Prophet in all the difficulties he has had to encounter, so He will continue to do, until the Prophet has finished the great work committed to his charge; and that all those who have been called to his assistance in the holy ministry, may be diligent and faithful in all things, that his hands may be stayed on high, like unto Moses; that our enemies, if such we have, may repent and, turning away from their enmity, get forgiveness and salvation; and that they may have no dominion over the servants of God or His Saints, but that Zion may flourish upon the mountains and be exalted on the hills, and that all nations shall flow unto it and be saved--we will humble ourselves with fasting and supplication and sing praises unto our God with the voice of melody and thanksgiving, for the deliverance He has wrought out for His servant Joseph, through the legally constituted authorities of our government. The bishops of the several wards are requested to see that meetings are appointed sufficient for the accommodation of the brethren, and make a report unto us immediately of the same; and it may be expected that some one of the brethren who visited Springfield will be present at the different meetings, and give a history of the proceedings. In our fastings, humiliations and thanksgivings, let us not forget the poor and destitute, to minister to their necessities; and respectfully would we suggest to the consideration of the brethren the situation of our President, who has long had all his business deranged, and has been recently obliged to expend large sums of money in procuring his release from unjust persecution, leaving him destitute of necessaries for his family and of means for prosecuting the History of the Church and the translations which he is anxious should be in the hands of the brethren as speedily as possible. We therefore recommend that collections be taken at the different meetings for his benefit; and such as have not cash will recollect that provisions will be an excellent substitute, whenever it is convenient to bring them in: and we hope our brethren who are farmers in La Harpe, Ramus, Zarahemla, etc., and the region around, will have the opportunity of reading these few hints. A word to the wise is sufficient. The Lord loveth a cheerful and a bountiful giver, and will restore an hundredfold; for the laborer is worthy of his hire. BRIGHAM YOUNG, President. W. RICHARDS, Clerk. Nauvoo, January 11, 1843. {250} _Thursday, 12_.--At home all day. _Friday, 13_.--At home till near sunset; then went to Brother William Marks with Dr. Richards, to see Sophia Marks, who was sick: heard her relate her vision or dream of a visit from her two brothers who were dead, touching the associations and relations of another world. _Saturday, 14_.--Rode out with Emma in the morning. At ten attended city council, and in the evening called the quorum of the Twelve together in my chamber, to pray for Sophia Marks, who was very sick. _Sunday, 15_.--I spent at home with my family. _Monday, 16_.--I was about home, and directed a letter to be written as follows:-- _Letter of the Prophet to Josiah Butterfield--On Bennett's Movements_. NAUVOO, January 16, 1843. _Josiah Butterfield, Esq._ DEAR SIR:--I now sit down to inform you of our safe arrival home on Tuesday last, after a cold and troublesome journey of four days. We found our families well and cheerful. The news of our arrival was soon generally known; and when it was understood that justice had once more triumphed over oppression, and the innocent had been rescued from the power of mobocracy, gladness filled the hearts of the citizens of Nauvoo, and gratitude to those who had so nobly and manfully defended the cause of justice and innocence was universally manifest; and of course I rejoiced with them, and felt like a free man at home. Yesterday, a letter was received by Sidney Rigdon, Esq., from John C. Bennett, which was handed to me this morning. From that letter it appears that Bennett was at Springfield a few days after we left there, and that he is determined, if possible, to keep up the persecution against me. I herewith transmit a copy of his letter, and shall rely upon your counsel, in the event of any further attempt to oppress me and deprive me of liberty; but I am in hopes that Governor Ford will not gratify the spirit of oppression and mobocracy so glaringly manifest in the conduct of John C. Bennett. The following is a copy of his letter:-- _Letter of John C. Bennett to Sidney Rigdon and Orson Pratt_. SPRINGFIELD, ILLINOIS, January 10, 1843. _Mr. Sidney Rigdon and Orson Pratt_. DEAR FRIENDS:--It is a long time since I have written to you, and I {251} should now much desire to see you; but I leave to-night for Missouri, to meet the messenger charged with the arrest of Joseph Smith, Hyrum Smith, Lyman Wight, and others, for murder, burglary, treason, &c., &c., who will be demanded, in a few days, on _new_ indictments found by the grand jury of a called court on the original evidence, and in relation to which a _nolle prosequi_ was entered by the District Attorney. _New_ proceedings have been gotten up on the _old_ charges, and no habeas corpus can then save them. We shall try Smith on the Boggs case, when we get him into Missouri. The war goes bravely on; and, although Smith thinks he is now safe, the enemy is near, even at the door. He has awoke the wrong passenger. The governor will relinquish Joe up at once on the new requisition. There is but one opinion on the case, and that is, nothing can save Joe on a new requisition and demand predicated on the _old_ charges on the _institution of new writs_. He must go to Missouri; but he shall not be harmed, if he is not guilty: but he is a _murderer_, and must suffer the penalty of the law. Enough on this subject. I hope that both of your kind and amiable families are well, and you will please to give them _all_ my best respects. I hope to see you all _soon_. When the officer arrives, I shall be near at hand. I shall see you all again. Please to write me at Independence _immediately_. Yours respectfully, JOHN C. BENNETT. P.S. Will Mr. Rigdon please to hand this letter to Mr. Pratt, after reading? J. C. B. This is his letter _verbatim et literatim_. In the foregoing the designs of Bennett are very plainly manifest; and, to see his rascality, you have only to read some articles from his pen, published in the _Times and Seasons_ about two years ago, on the subject of the Missouri affair. I shall be happy to hear from you on this subject as soon as convenient; also if you have received any communication from Washington. We are ready to execute the mortgage at any time. Yours very respectfully, JOSEPH SMITH. By WILLIAM CLAYTON, Agent. P.S. I would just remark, that I am not at all indebted to Sidney Rigdon for this letter, but to Orson Pratt, who, after he had read it, immediately brought it to me. J. S. {252} The ship _Swanton_ sailed from Liverpool with a company of Saints for New Orleans, led by Elder Lorenzo Snow. [Sidenote: A Day of Fasting and Prayer.] _Tuesday, 17_.--This being the time appointed by the Twelve as a day of humiliation, fasting, praise, prayer, and thanksgiving before the great Eloheim, I attended a public meeting in my own house, filled to overflowing. Many other meetings were held in various parts of the city, which were well attended, and there was great joy among the people, that I had once more been delivered from the grasp of my enemies. In the evening I attended a referee case, with six others, on a land case of Dr. Robert D. Foster's. _Wednesday, 18_.--At ten o'clock in the morning, the party invited began to assemble at my house, and before twelve they were all present, except Levi Moffatt and wife, and Brother Hyrum's wife, who was sick. I distributed cards among them, printed for the occasion, containing the Jubilee Song of Brothers Law and Richards; also one by Sister Eliza R. Snow, as printed on the 96th page, 4th volume of _Times and Seasons_, which were sung by the company with the warmest feelings. I then read John C. Bennett's letter to Messrs. Sidney Rigdon and Orson Pratt, of the 10th instant, and told them that Mr. Pratt showed me the letter. Mr. Rigdon did not want to have it known that he had any hand in showing the letter, but wanted to keep it a secret, as though he were holding a private correspondence with Bennett; but as soon as Mr. Pratt got the letter, he brought it to me, which proves that Mr. Pratt had no correspondence with Bennett, and had no fellowship for his works of darkness. I told them I had sent word to Governor Ford, by Mr. Backenstos, that, before I would be troubled any more by Missouri, I would fight. Conversation continued on various topics until two o'clock, when twenty-one sat down to the dinner-table, and Emma and myself waited on them, with other assistants. {253} My room was small, so that but few could be accommodated at a time. Twenty sat down to the second table, which was served as the first, and eighteen at the third, among whom were myself and Emma; and fifteen at the fourth table, including children and my household. Many interesting anecdotes were related by the company, who were very cheerful, and the day passed off very pleasantly. President Brigham Young was present, although very feeble. This was the first time that he had been out of his house since he was taken sick. His fever had been so severe, that he had lain in a log-house, rather open, without fire most of the time, when it was so cold that his attendants, with great coat and mittens on, would freeze their toes and fingers while fanning him. One thing more, which tended to give a zest to the occasion, was, that it was fifteen years this day since I was married to Emma Hale. The brethren dispersed about six o'clock, with many thanks and expressions of gratitude; and in the evening I attended the Lodge. _Thursday, 19_.--I was at home, excepting a short out in the city in the forenoon. _Friday, 20_.--Visited at Brother William Marks' this morning; returned at ten a. m., and gave Dr. Richards and W. W. Phelps some instructions about the History, when I received the following communication:-- _VADE MECUM_. From W. W. Phelps to Joseph Smith, the Prophet. Go with me, will you go to the Saints that have died, To the next better world, where the righteous reside, Where the angels and spirits in harmony be, In the joys of a vast paradise? Go with me. Go with me, where the truth and the virtues prevail, Where the union is one, and the years never fail: Not a heart can conceive--not a natural eye see What the Lord had prepared for the just. Go with me. {254} Go with me, where there is no destruction nor war, Neither tyrants nor mobbers, nor nations ajar,-- Where the system is perfect, and happiness free, And the life is eternal, with God. Go with me. Go with me, will you go to the mansions above, Where the bliss and the knowledge, the light and the love, And the glory of God do eternally be? Death, the wages of sin, is not there. Go with me. [B] [Footnote B: After the martyrdom of the Prophet both the title and the phraseology of this hymn were changed by the author of it, to "Come to me, will ye come," etc., as it now stands in the Latter-day hymn book, page 326, _Deseret News_ edition of 1905; also the following stanzas were added by Elder Phelps: Come to me; here are Adam and Eve at the head Of a multitude quickened and raised from the dead; Here's the knowledge that was, or that is, or will be, In the gen'ral assembly of worlds. Come to me. Come to me; here's the mysteries man hath not seen, Here's our Father in heaven, and Mother, the Queen; Here are worlds that have been, and the worlds yet to be, Here's eternity, endless; amen. Come to me. Come to me, all ye faithful and blest of Nauvoo. Come, ye Twelve, and ye High Priests, and Seventies, too, Come, ye Elders, and all of the great company, When your work you have finished on the earth, come to me. Come to me; here's the future, the present and past; Here is Alpha, Omega, the first and the last, Here's the "Fountain," the "River of Life," and the "Tree!" Here's your Prophet and Seer, Joseph Smith. Come to me. ] [Sidenote: Council Meeting of the Twelve.] In the afternoon I attended a council of the Twelve, at President Young's. There were present, Brigham Young, Heber C. Kimball, Orson Hyde, Orson Pratt, John Taylor, Wilford Woodruff, George A. Smith, Willard Richards, and Brother Hyrum Smith. We had conversation on a great variety of subjects. I related my dream:--"I dreamed this morning that I was in the lobby of the Representatives' Hall, at Springfield, when some of the members, who did not like my being there, began to mar, and cut, and pound my shins with pieces of iron. I bore it as long as I could, then jumped over the rail into the hall, caught a rod of {255} iron, and went at them, cursing and swearing at them in the most awful manner, and drove them all out of the House. I went to the door, and told them to send me a clerk, and I would make some laws that would do good. There was quite a collection around the State House, trying to raise an army to take me, and there were many horses tied round the square. I thought they would not have the privilege of getting me; so I took a rod of iron, and mowed my way through their ranks, looking after their best race-horse, thinking they might catch me where they could find me. Then I awoke." To dream of flying signifies prosperity and deliverance from enemies. To dream of swimming in deep water signifies success among many people, and that the word will be accompanied with power. I told Elder Hyde that when he spoke in the name of the Lord, it should prove true; but he must not curse the people--rather bless them. I prophesy, in the name of the Lord God, as soon as we get the Temple built, so that we shall not be obliged to exhaust our means thereon, we will have means to gather the Saints by thousands and tens of thousands. [Sidenote: The Case of Orson Pratt Before the Council.] This council was called to consider the case of Orson Pratt who had previously been cut off from the Church for disobedience, and Amasa Lyman had been ordained an Apostle in his place. I told the quorum: you may receive Orson back into the quorum of the Twelve and I can take Amasa into the First Presidency. President Young said there were but three present when Amasa was ordained, the rest of the Twelve being either on a mission or sick. I told them that was legal when no more could be had. I told the council that from the sixth day of April next, I go in for preparing with all present for a mission through the United States, and when we arrive at Maine we will take ship for England and so on to all countries where we shall have a mind to go. We must send for John E. Page to {256} come home, and have all the quorum to start from this place. Let the Twelve be called on, on the 6th of April, and a notice be given for a special conference on the platform of the House of the Lord. If I live, I will yet take these brethren through the United States and through the world, and will make just as big a wake as God Almighty will let me. We must send kings and governors to Nauvoo, and we will do it. At three o'clock, council adjourned to my house; and at four I baptized Orson Pratt and his wife, Sarah Marinda, and Lydia Granger in the Mississippi river, and confirmed them in the Church, ordaining Orson Pratt to his former office in the quorum of the Twelve. _Saturday, 21_.--At home, except going out in the city with Elder Orson Hyde to look at some lots. _Sunday, 22_.--I preached at the Temple on the setting up of the kingdom of God. The subject arose from two questions proposed at a lyceum meeting. 1st. Did John baptize for the remission of sins? 2nd. Whether the kingdom of God was set up before the day of Pentecost, or not till then? [C] [Footnote C: This was the contention of the sect of the Disciples, or Campbellites; especially was it the view of Alexander Campbell, founder of said sect.] [The following is a synopsis of this sermon, as reported by Elder Wilford Woodruff]: _The Kingdom of God_. Some say the kingdom of God was not set up on the earth until the day of Pentecost, and that John did not preach the baptism of repentance for the remission of sins; but I say, in the name of the Lord, that the kingdom of God was set up on the earth from the days of Adam to the present time. Whenever there has been a righteous man on earth unto whom God revealed His word and gave power and authority to administer in His name, and where there is a priest of God--a minister who has power and authority from God to administer in the ordinances of the gospel and officiate in the priesthood of God, there is the kingdom of God; and, in consequence of rejecting the Gospel of Jesus Christ and the Prophets whom God hath sent, the judgments of God have rested upon people, cities, and nations, in various ages of the world, which {257} was the case with the cities of Sodom and Gomorrah, that were destroyed for rejecting the Prophets. Now I will give my testimony. I care not for man. I speak boldly and faithfully and with authority. How is it with the kingdom of God? Where did the kingdom of God begin? Where there is no kingdom of God there is no salvation. What constitutes the kingdom of God? Where there is a prophet, a priest, a righteous man unto whom God gives His oracles, there is the kingdom of God; and where the oracles of God are not, there the kingdom of God is not. In these remarks, I have no allusion to the kingdoms of the earth. We will keep the laws of the land; we do not speak against them; we never have, and we can hardly make mention of the state of Missouri, of our persecutions there, &c., but what the cry goes forth that we are guilty of larceny, burglary, arson, treason, murder, &c., &c., which is false. We speak of the kingdom of God on the earth, not the kingdoms of men. The plea of many in this day is, that we have no right to receive revelations; but if we do not get revelations, we do not have the oracles of God; and if they have not the oracles of God, they are not the people of God. But say you, what will become of the world, or the various professors of religion who do not believe in revelation and the oracles of God as continued to His Church in all ages of the world, when He has a people on earth? I tell you, in the name of Jesus Christ, they will be damned; and when you get into the eternal world, you will find it will be so, they cannot escape the damnation of hell. As touching the Gospel and baptism that John preached, I would say that John came preaching the Gospel for the remission of sins; he had his authority from God, and the oracles of God were with him, and the kingdom of God for a season seemed to rest with John alone. The Lord promised Zacharias that he should have a son who was a descendant of Aaron, the Lord having promised that the priesthood should continue with Aaron and his seed throughout their generations. Let no man take this honor upon himself, except he be called of God, as was Aaron; and Aaron received his call by revelation. An angel of God also appeared unto Zacharias while in the Temple, and told him that he should have a son, whose name should be John, and he should be filled with the Holy Ghost. Zacharias was a priest of God, and officiating in the Temple, and John was a priest after his father, and held the keys of the Aaronic Priesthood, and was called of God to preach the Gospel of the kingdom of God. The Jews, as a nation, having departed from the law of God and the Gospel of the Lord, prepared the way for transferring it to the Gentiles. But, says one, the kingdom of God could not be set up in the days {258} of John, for John said the kingdom was at hand. But I would ask if it could be any nearer to them than to be in the hands of John. The people need not wait for the days of Pentecost to find the kingdom of God, for John had it with him, and he came forth from the wilderness crying out, "Repent ye, for the kingdom of heaven is nigh at hand," as much as to say, "Out here I have got the kingdom of God and I am coming after you; I have got the kingdom of God, and you can get it, and I am coming after you; and if you don't receive it, you will be damned;" and the scriptures represent that all Jerusalem went out unto John's baptism. There was a legal administrator, and those that were baptized were subjects for a king; and also the laws and oracles of God were there; therefore the kingdom of God was there; for no man could have better authority to administer than John; and our Savior submitted to that authority Himself, by being baptized by John; therefore the kingdom of God was set up on the earth, even in the days of John. There is a difference between the kingdom of God and the fruits and blessings that flow from the kingdom; because there were more miracles, gifts, visions, healings, tongues, &c., in the days of Jesus Christ and His apostles, and on the day of Pentecost, than under John's administration, it does not prove by any means that John had not the kingdom of God, any more than it would that a woman had not a milkpan because she had not a pan of milk, for while the pan might be compared to the kingdom, the milk might be compared to the blessings of the kingdom. John was a priest after the order of Aaron, and had the keys of that priesthood, and came forth preaching repentance and baptism for the remission of sins, but at the same time cries out, "There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose," and Christ came according to the words of John, and He was greater than John, because He held the keys of the Melchisedek Priesthood and kingdom of God, and had before revealed the priesthood of Moses, yet Christ was baptized by John to fulfill all righteousness; and Jesus in His teachings says, "Upon this rock I will build my Church, and the gates of hell shall not prevail against it." What rock? Revelation. Again he says. "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God;" and, "heaven and earth shall pass away, but my words shall not pass away." If a man is born of water and of the Spirit, he can get into the kingdom of God. It is evident the kingdom of God was on the earth, and John prepared subjects for the kingdom, by preaching the Gospel to them and baptizing them, and he prepared the way before the Savior, or came as a {259} forerunner, and prepared subjects for the preaching of Christ; and Christ preached through Jerusalem on the same ground where John had preached; and when the apostles were raised up, they worked in Jerusalem, and Jesus commanded them to tarry there until they were endowed with power from on high. Had they not work to do in Jerusalem? They did work, and prepared a people for the Pentecost. The kingdom of God was with them before the day of Pentecost, as well as afterwards; and it was also with John, and he preached the same Gospel and baptism that Jesus and the apostles preached after him. The endowment was to prepare the disciples for their missions unto the world. Whenever men can find out the will of God and find an administrator legally authorized from God, there is the kingdom of God; but where these are not, the kingdom of God is not. All the ordinances, systems, and administrations on the earth are of no use to the children of men, unless they are ordained and authorized of God; for nothing will save a man but a legal administrator; for none others will be acknowledged either by God or angels. I know what I say; I understand my mission and business. God Almighty is my shield; and what can man do if God is my friend? I shall not be sacrificed until my time comes; then I shall be offered freely. All flesh is as grass, and a governor is no better than other men; when he dies he is but a bag of dust. I thank God for preserving me from my enemies; I have no enemies but for the truth's sake. I have no desire but to do all men good. I feel to pray for all men. We don't ask any people to throw away any good they have got; we only ask them to come and get more. What if all the world should embrace this Gospel? They would then see eye to eye, and the blessings of God would be poured out upon the people, which is the desire of my whole soul. Amen. _Monday, 23_.--Was at home, and wrote the editor of the _Wasp_ as follows: _The Prophet on Participation in Politics_. DEAR SIR:--I have of late had repeated solicitations to have something to do in relation to the political farce about dividing the county; but as my feelings revolt at the idea of having anything to do with politics, I have declined, in every instance, having anything to do on the subject. I think it would be well for politicians to regulate their own affairs. I wish to be let alone, that I may attend strictly to the spiritual welfare of the Church. Please insert the above, and oblige Nauvoo, Jan. 23, 1843. JOSEPH SMITH. {260} In the evening rode with Emma to see Dr. Richards, who was sick, at the old postoffice building, up the river. Elder John Snyder returned from his mission to England. _Tuesday, 24_.--Was at home till noon, when I rode out with Emma. Evening, attended the Masonic Lodge. _Wednesday, 25_.--Was about home. _Thursday, 26_.--In the afternoon rode to the Temple, and afterwards to William Clayton's. _Friday, 27_.--Rode on the prairie with William Clayton. Dined at Brother Cornelius P. Lott's. _Saturday, 28_.--Played ball with the brethren a short time. Rode round the city with Mr. Taylor, a land agent from New York. Some snow fell, the ice began to give way in the river, and a steamer that had wintered at Montrose went over the rapids. _Sunday, 29_.--I attended meeting at the Temple. After reading the parable of the prodigal son, and making some preliminary remarks, I stated that there were two questions which had been asked me concerning my subject of the last Sabbath, which I had promised to answer in public, and would improve this opportunity. _The Greatness and Mission of John the Baptist_. The question arose from the saying of Jesus--"Among those that are born of women there is not a greater prophet than John the Baptist; but he that is least in the kingdom of God is greater than he." How is it that John was considered one of the greatest of prophets? His miracles could not have constituted his greatness. First. He was entrusted with a divine mission of preparing the way before the face of the Lord. Whoever had such a trust committed to him before or since? No man. Secondly. He was entrusted with the important mission, and it was required at his hands, to baptize the Son of Man. Whoever had the honor of doing that? Whoever had so great a privilege and glory? Whoever led the Son of God into the waters of baptism, and had the privilege of beholding the Holy Ghost descend in the form of a dove, {261} or rather in the _sign_ of the dove, in witness of that administration? The sign of the dove was instituted before the creation of the world, a witness for the Holy Ghost, and the devil cannot come in the sign of a dove. The Holy Ghost is a personage, and is in the form of a personage. It does not confine itself to the _form_ of the dove, but in _sign_ of the dove. The Holy Ghost cannot be transformed into a dove; but the sign of a dove was given to John to signify the truth of the deed, as the dove is an emblem or token of truth and innocence. Thirdly. John, at that time, was the only legal administrator in the affairs of the kingdom there was then on the earth, and holding the keys of power. The Jews had to obey his instructions or be damned, by their own law; and Christ Himself fulfilled all righteousness in becoming obedient to the law which he had given to Moses on the mount, and thereby magnified it and made it honorable, instead of destroying it. The son of Zacharias wrested the keys, the kingdom, the power, the glory from the Jews, by the holy anointing and decree of heaven, and these three reasons constitute him the greatest prophet born of a woman. Second question:--How was the least in the kingdom of heaven greater than he? In reply I asked--Whom did Jesus have reference to as being the last? Jesus was looked upon as having the least claim in God's kingdom, and [seemingly] was least entitled to their credulity as a prophet; as though He had said--"He that is considered the least among you is greater than John--that is I myself." _The Parables of Jesus and the Interpretation of the Scriptures_. In reference to the prodigal son, I said it was a subject I had never dwelt upon; that it was understood by many to be one of the intricate subjects of the scriptures; and even the Elders of this Church have preached largely upon it, without having any rule of interpretation. What is the rule of interpretation? Just no interpretation at all. Understand it precisely as it reads. I have a key by which I understand the scriptures. I enquire, what was the question which drew out the answer, or caused Jesus to utter the parable? It is not national; it does not refer to Abraham, Israel or the Gentiles, in a national capacity, as some suppose. To ascertain its meaning, we must dig up the root and ascertain what it was that drew the saying out of Jesus. While Jesus was teaching the people, all the publicans and sinners drew near to hear Him; "and the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them." This is the key word which unlocks the parable of the prodigal son. It was given to answer the murmurings and questions of the Sadducees and Pharisees, {262} who were querying, finding fault, and saying, "How is it that this man as great as He pretends to be, eats with publicans and sinners?" Jesus was not put to it so, but He could have found something to illustrate His subject, if He had designed it for a nation or nations; but He did not. It was for men in an individual capacity; and all straining on this point is a bubble. "This man receiveth sinners and eateth with them." And he spake this parable unto them--"What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety-and-nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbors, saying unto them, Rejoice with me; for I have found my sheep which was lost. I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety-and-nine just persons which need no repentance." The hundred sheep represent one hundred Sadducees and Pharisees, as though Jesus had said, "If you Sadducees and Pharisees are in the sheepfold, I have no mission for you; I am sent to look up sheep that are lost; and when I have found them, I will back them up and make joy in heaven." This represents hunting after a few individuals, or one poor publican, which the Pharisees and Sadducees despised. He also gave them the parable of the woman and her ten pieces of silver, and how she lost one, and searching diligently, found it again, which gave more joy among the friends and neighbors than the nine which were not lost; like I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth, more than over ninety-and-nine just persons that are so righteous; they will be damned anyhow; you cannot save them. {263} CHAPTER XIV. PROVISIONS FOR THE ENLARGEMENT OF THE MUNICIPAL GOVERNMENT OF NAUVOO--SUNDRY ACTIVITIES OF THE PROPHET--KEYS OF KNOWLEDGE BY WHICH ANGELIC ADMINISTRATIONS MAY BE KNOWN--THE PROPHET'S PARABLE, "THE LIONS OF THE PRESS." _Monday, January 30, 1843_.--Spent the day at home until six in the evening, when I presided in the city council, where much business was transacted, the most important of which was a bill reported by a committee, [providing for the enlargement of the municipal government of Nauvoo.] [The enactment provided for certain officers in addition to those named in the charter; namely, city engineer, market master, weigher and sealer of weights and measures, a fire warden in each ward of the city, a sexton and police officer to act under the direction of the mayor as captain of the watch, and a supervisor of streets and allies. It also provided for the preservation of good order in the city, keeping clear streets and alleys, defining nuisances and providing against them. Providing for the prevention of fires, defining the duties of the city watch, and providing for a public market place, etc., etc.--EDITORS.] _Tuesday, 31_.--At home all day. A severe snowstorm. _Thursday, February 2, 1843_.--Spent the day at home. The weather extremely cold. Towards evening I rode on to the hill to enquire about the caucus which was held there the previous evening, Davidson Hibbard presiding, and Brother Benjamin L. Clapp, chief speaker, reporting that Joseph and Hyrum had attempted to take away the rights of the citizens, referring {264} to the election of the last city council. I corrected the error and returned home. [Sidenote: Scripture Correction.] "The Spirit maketh intercession for us with groanings and cannot be uttered." It would be better thus:--"The Spirit maketh intercession for us with striving which cannot be expressed." _Friday, 3_.--This morning, read German; at eleven, walked out in the city; returned at a quarter past twelve; read proof of "Doctrine and Covenants," which is now being stereotyped. Brother John Mayberry sent me a cow to assist in bearing my expenses at Springfield. _Saturday, 4_.--At home till one o'clock in the afternoon, when I attended the general city election caucus at the Temple, where all things were amicably settled and mutual good feelings restored to all parties. Brother Clapp made a public confession for the speech which he made at a former caucus. I returned home at about four o'clock, and was visited by Amasa M. Lyman. I told him that I had restored Orson Pratt to the quorum of the Twelve Apostles, and that I had concluded to make Brother Amasa a counselor to the First Presidency. In the evening presided in the municipal court. _Sunday, 5_.--At home, reading German. [Sidenote: Result of City Election.] _Monday, 6_.--Spent the forenoon at the election of mayor, aldermen and councilors for the city, to serve during the next two years, at Brother Hyrum Smith's office. Dined at home. One o'clock, afternoon, Thomas Moore came in and enquired about a home. I blessed him and said, God bless you for ever and ever! May the blessings of Abraham, Isaac and Jacob rest upon you for ever and ever; and may you sit on thrones high and lifted up, in the name of Jesus Christ. Amen. When I returned to the election, Joseph Smith was elected mayor by unanimous vote. Orson Spencer, Daniel {265} H. Wells, George A. Smith, and Stephen Markham were elected aldermen. Hyrum Smith, John Taylor, Orson Hyde, Orson Pratt, Sylvester Emmons, Heber C. Kimball, Benjamin Warrington, Daniel Spencer, and Brigham Young were elected councilors. [Sidenote: A Stolen Record Secured.] _Tuesday, 7_.--This forenoon attended a council of the Twelve Apostles at the house of President Brigham Young. This afternoon I sent a search warrant to Hyrum Kimball's for the purpose of obtaining a book of patriarchal blessing; given by Father Joseph Smith, which was stolen from Far West. The warrant was issued on the affidavit of Jonathan H. Holmes, and the book obtained. In the evening Hyrum Kimball came to my house for an explanation, and I informed him that the book was the property of the Church; that it had been stolen, and after passing through various hands, had been secured by Oliver Granger, while acting as agent for the Church at Kirtland, and should have been given up by him. I have since been informed that Sister Sarah, Hyrum Kimball's wife, had procured the book of her brother, son of Oliver Granger, for the purpose of returning it to the Church; but, being under a pledge to her brother not to give up the book until he had seen her again, she had neglected to mention it to me. Elder Parley P. Pratt arrived home from England this evening. [Sidenote: A Prophet not Always a Prophet.] _Wednesday, 8_.--This morning, I read German, and visited with a brother and sister from Michigan, who thought that "a prophet is always a prophet;" but I told them that a prophet was a prophet only when he was acting as such. After dinner Brother Parley P. Pratt came in: we had conversation on various subjects. At four in the afternoon, I went out with my little Frederick, to exercise myself by sliding on the ice. {266} The public papers say that Point Petre, in Guadaloupe, was totally destroyed, and ten thousand persons supposed to have been killed by an earthquake. _Thursday, 9_.--Part of the forenoon I spent at the Masonic Hall, conversing with Mr. Rennick, of Keokuk, and trying to effect a settlement with him. He promised to let me have some notes on a paper maker in Louisville, towards paying me, and then went off contrary to promise. I also had a conversation with Master Nye, and read several letters, one from Judge Young, and directed the following in reply: _Joseph Smith to Hon. R. M. Young (U. S. Senator)--Payment of Loan, and Nauvoo Postoffice Matters_. _Hon. R. M. Young, City of Washington:_ DEAR SIR:--I have this day received your favor of the 7th ult., covering one from John C. Walsh, and barely state in this, that I shall despatch a messenger immediately to Quincy, to deposit the $500 in the hands of General Leach, according to your instructions; but seeing that I had little time to lose, I concluded to send this by the first mail to inform you of my intentions. My next, in which I shall enclose General Leach's receipt, together with my obligations, will be mailed at Quincy, and may be expected three days after you receive this. I shall not be able to obtain George Miller's name as security, he being at this time several hundred miles north of Nauvoo, and is not expected back until spring. I can, however, obtain the signature of Mr. Edward Hunter, late from Chester county, Pennsylvania, who owns about twenty thousand dollars worth of property in this vicinity, and probably as much more in the east, which I presume will be entirely satisfactory to Mr. Walsh, instead of Mr. Miller. Judge Higbee's name will be on the obligations. When you receive this, you may expect the other three days later. All the difference will be the time required to go from here to Quincy and do the business. Some time ago, a petition, signed by the principal inhabitants of this city, praying the postmaster-general to remove the present Nauvoo postmaster and appoint another in his stead, was put in the hands of C. A. Warren, Esq., of Quincy, with a request that he would hand it to you about the time you left for Washington. We have not yet heard whether Mr. Warren handed it to you or neglected to do so, but we feel extremely anxious to learn something on the subject, as the citizens generally are suffering severely from the impositions and dishonest {267} conduct of the postmaster and those connected with the postoffice in this city. The petition was accompanied by some affidavits, proving that letters had frequently been broken open, money detained, and letters charged twice over, &c, &c., at this office, the repeated occurrence of which circumstances caused the people to be anxious for an immediate change. It will be seen by the petition, that I was nominated for the office. I can only say that, if I receive the appointment, I shall do my utmost to give general satisfaction. Whoever may be appointed, it is necessary, in my estimation, to have it done as soon as circumstances will possibly admit. Accept, sir, of my sincere acknowledgments for past favors, which are not forgotten, and accept of the best wishes and sincere thanks of yours respectfully, JOSEPH SMITH. By William Clayton, his agent. Spent most of the day in conversation with Parley P. Pratt and others. REVELATION. [A] [Footnote A: See Doctrine and Covenants, sec. cxxix.] _Three Grand Keys by which Good or Bad Angels or Spirits may be Known--Revealed to Joseph the Prophet, at Nauvoo, Illinois, February 9, 1843_. There are two kinds of beings in heaven--viz., angels, who are resurrected personages, having bodies of flesh and bones. For instance, Jesus said, "Handle me and see, for a spirit hath not flesh and bones, as ye see me have." 2nd. The spirits of just men made perfect--they who are not resurrected, but inherit the same glory. When a messenger comes, saying he has a message from God, offer him your hand, and request him to shake hands with you. If he be an angel he will do so, and you will feel his hand. If he be the spirit of a just man made perfect, he will come in his glory; for that is the only way he can appear. Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message. If it be the devil as an angel of light, when you ask him to shake hands he will offer you his hand, and you will not feel anything; you may therefore detect him. These are three grand keys whereby you may know whether any administration is from God. [Sidenote: Items of the Prophet's Experience.] A man came to me in Kirtland, and told me he had seen an angel, and described his dress. I told him he had seen no angel, and that there was no such dress in heaven. He grew mad, and went into the street and commanded fire to come {268} down out of heaven to consume me. I laughed at him, and said, You are one of Baal's prophets; your God does not hear you; jump up and cut yourself; and he commanded fire from heaven to consume my house. When I was preaching in Philadelphia, a Quaker called out for a sign. I told him to be still. After the sermon, he again asked for a sign. I told the congregation the man was an adulterer; that a wicked and adulterous generation seeketh after a sign; and that the Lord had said to me in a revelation, that any man who wanted a sign was an adulterous person. "It is true," cried one, "for I caught him in the very act," which the man afterwards confessed, when he was baptized. [Sidenote: Boston Conference.] A conference was held at Boylston Hall, Boston, when fourteen branches of the Church in Boston and the vicinity were represented, comprising seven hundred and ninety-three members, thirty-three elders, forty-three lesser officers, most of whom had been raised up in about fifteen months. Elder George J. Adams, E. P. Maginn, Erastus Snow, Erastus H. Derby, and others, took active parts in the conference. [Sidenote: Interview with John. B. Cowan.] _Friday, 10_.--After conversation with Mr. John B. Cowan, and others, I reviewed the history of the mob in Hiram, Portage county, Ohio, on the 25th of March 1832, and my first journey to Missouri. At three o'clock, afternoon, attended a council of the Twelve Apostles at my house. Of the Twelve there were present Brigham Young, Heber C. Kimball, Orson Hyde, Parley P. Pratt, Orson Pratt, Wilford Woodruff, John Taylor, George A. Smith and Willard Richards. I requested that all business be presented briefly and without comments, and told the council that I had an interview with Mr. Cowan this morning; that he was delegated by the inhabitants of Shokoquon (which is twenty miles above this place on the river) to come to Nauvoo, and petition that "a talented Mormon preacher take up his residence with them, they would find him a good house and give him support, and {269} with liberty for him to invite as many 'Mormons' to settle in that place as may please so to do." Council decided that Brother John Bear go and preach to them. I suggested that a general meeting be called in the city in relation to the postoffice and other things, and instructed the council to call Elder George J. Adams to Nauvoo, with his family, and to say that he is ordered to come by the First Presidency, and that he preach no more till he comes. [Sidenote: Case of Oliver Olney.] At five o'clock, I opened a mayor's court at my house, when John D. Parker, deputy sheriff, presented Oliver Olney before the court for stealing goods from the store of Moses Smith on the 23rd of January, when Olney declared before the court that he had been visited many times by the Ancient of Days; that he sat with him on the 9th, 10th and 11th of last June, and should sit in counsel again with him on Tuesday next; that he had had a mission from him to the four quarters of the world; that he had been and established the twelve stakes of Zion, and had visited them all, except one in the south; that he had suffered much for two or three years for want of clothing; that he despised a thief, except when he stole to clothe himself; that he opened the store of Moses Smith on the 23rd of January, and took out the goods then present (several hundred pieces) hid them in the cornfield, and carried them home from time to time, under the same roof with Mr. Smith, and that no one knew anything about the robbery but himself. Olney was once a member of the Church of Jesus Christ of Latter-day Saints, but had been cut off a considerable time previous. He declared that the Church never taught him to steal; and I have written his voluntary confession here, that others may take warning and behave themselves in such a manner that they shall not be cut off the Church; for if they are the Spirit of the living God will depart from them, and they may be left to a {270} worse spirit of delusion and wickedness than even Oliver Olney, who never saw the Ancient of Days nor anything like him. But on the testimony presented, I bound him over to the next circuit court for trial, in the sum of five thousand dollars; and for want of bail, he was committed to Carthage jail. _Saturday 11_.--This day had an interview with Elder Rigdon and his family. They expressed a willingness to be saved. Good feelings prevailed, and we again shook hands together. [Sidenote: The Prophet on Pay for Public Service.] At ten o'clock attended the city council. I prophesied to James Sloan, city recorder, that it would be better for him ten years hence, not to say anything more about fees; and addressed the new council, urging the necessity of their acting upon the principle of liberality, and of relieving the city from all unnecessary expenses and burdens, and not attempt to improve the city, but enact such ordinances as would promote peace and good order; and the people would improve the city; capitalists would come in from all quarters and build mills, factories, and machinery of all kinds; new buildings would arise on every hand, and Nauvoo would become a great city. I prophesied that if the council would be liberal in their proceedings, they would become rich, and spoke against the principle of pay for every little service rendered, and especially of committees having extra pay for their services; reproved the judges of the late election for not holding the polls open after six o'clock, when there were many wishing to vote. Dr. Robert D. Foster took an active part in electioneering for the opposition ticket and obstructing the passage to the polls. The council elected James Sloan, city recorder; Henry G. Sherwood, Marshal; William Clayton, treasurer; approved W. W. Phelps as mayor's clerk; Dimick B. Huntington, William D. Huntington, Lewis Robison and John Barker, constables; Alanson Ripley, surveyor; James Allred, supervisor of streets; Dimick B. Huntington, {271} coroner; James Sloan, notary public; Theodore Turley, weigher and sealer; H. G. Sherwood, market master; W. W. Phelps, fire warden; Sidney Rigdon, city attorney; and Samuel Bennett, market inspector for the city. A board of health was established, to consist of Joseph Smith, William Law, William Marks and Samuel Bennett. [Sidenote: Nauvoo Market Place Proposed.] The council resolved that a market be established in the city. It was proposed to build two markets. But I told the council that if we began too large, we should do nothing; we had better build a small one at once, to be holden by the corporation; and that if that would support itself, we could go on to build another on a larger scale; that the council should hold an influence over the prices of markets, so that the poor should not be oppressed, and that the mechanic should not oppress the farmer; that the upper part of the town had no right to rival those on the river. Here, on the bank of the river, was where we first pitched our tents; here was where the first sickness and deaths occurred; here has been the greatest suffering in this city. We have been the making of the upper part of the town. We have located the Temple on the hill, and they ought to be satisfied. We began here first; and let the market go out from this part of the city; let the upper part of the town be marketed by wagons, until they can build a market; and let the first market be established on the rising ground on Main Street, about a quarter of a mile north of the river. Council continued through the day. Mother came to my house to live. Elders Young and Richards wrote George J. Adams, notifying him to come to Nauvoo, according to the decision of the council, and answer to the charges of adultery which had been preferred against him, before the First Presidency. [Sidenote: The Prophet on "Millerism."] _Sunday, 12_.--Seven or eight young men came to see me, part of them from the city of New York. They {272} treated me with the greatest respect. I showed them the fallacy of Mr. Miller's _data_ concerning the coming of Christ and the end of the world, or as it is commonly called, Millerism, [B] and preached them quite a sermon; that error was in the Bible, or the translation of the Bible; that Miller was in want of correct information upon the subject, and that he was not so much to blame as the translators. I told them the prophecies must all be fulfilled; the sun must be darkened and the moon turned into blood, and many more things take place before Christ would come. [Footnote B: Millerism here referred to is the sum of the doctrines taught by William Miller, an American religious zealot who emphasized in his religious teachings the Millennial Reign of Christ on earth, which reign, he declared, as early as 1831, would commence in the year 1843. His predictions were based largely upon computations of time on the prophecies of Daniel and the Book of Revelation. After the great disappointment which came to his followers in 1843, they abandoned all attempts at fixing the date on which the second advent of Christ would take place, but otherwise continued to believe in the doctrines advocated by Mr. Miller. "There are several divisions or sects of Adventists, the principal of which are: the Advent Christians, the largest; the Seventh-day Adventists, much smaller, but more compactly organized; and the Evangelical Adventists, the smallest. The members of the first two believe in the final annihilation of the wicked, which those of the third reject. The second observe the seventh day as the Sabbath, and believe in the existence of the spirit of prophecy among them; they maintain missions in various parts of the world, and a number of institutions at Battle Creek, Michigan, their headquarters."--_Century Dictionary_.] _Monday, 13_.--Elder Rigdon came in early in the morning, and gave a brief history of our second visit to Jackson county, Missouri. I then read awhile in German and walked out in the city with Elder Hyde, returning at twelve o'clock. Brother John C. Annis called for counsel. The marshal called, and informed me that Mr. Rollison was trying to get the postoffice, and that Dr. R. D. Foster was the first to sign the petition. I gave instruction about a bond for a part of a lot to Brother John Oakley. A quarter before four, went to the printing office with Brother W. W. Phelps. I spent the evening at Elder Orson Hyde's. In the course of conversation I remarked that those brethren who came here having money, and purchased without the {273} Church and without counsel, must be cut off. This, with other observations, aroused the feelings of Brother Dixon, from Salem, Massachusetts, who was present, and he appeared in great wrath. I received the following communication: _Rigdon's Suggested Petition as to Nauvoo Postmaster_. _To the Hon. Mr. Bryant, Second Assistant Postmaster-General:_ We, your petitioners, respectfully beg leave to submit that as an attempt is now, by certain individuals, being made to place the postoffice in this place into the hands of William H. Rollison, a stranger in our place, and one whose conduct since he came here, has been such as to forbid our having confidence in him; and we do hope and pray, both for ourselves, and that of the public, that he may not receive the appointment of postmaster in Nauvoo, Illinois, but that the present postmaster may continue to hold the office. Brother Joseph Smith, if the foregoing can have a number of respectable subscribers, I believe Rollison cannot get the office. I should like to have it so as to send it on Sunday's mail. Respectfully, SIDNEY RIGDON. _Tuesday, 14_.--Sent William Clayton to Quincy, and by him deposited five hundred dollars with General Leach, for Mr. Walsh, for land which lies between my farm and the city, agreeable to my letter to Judge Young. Read proof of the "Doctrine and Covenants" with Brother Phelps. Read in German from half-past nine to eleven, forenoon. Had the stove removed from the large room in my house into a small brick building which was erected for a smoke house, designing to use it for a mayor's office, until I could build a new one. Had much conversation with Mr. Cowan and various individuals. Sold Dr. Richards a cow. _Wednesday, 15_.--This morning I spent some time in changing the top plate of the office stove, which had been put together wrong. Read a libelous letter in the _Alton Telegraph_, written to Mr. Bassett, of Quincy, concerning Judge Pope, Mr. Butterfield, and the ladies attending my late trial at Springfield; and published the following letter in the_ Times and Seasons_: {274} _Joseph Smith's Parable--the Lions of the Press_. _Mr. Editor:_ SIR:--Ever since I gave up the editorial department of the _Times and Seasons_, I have thought of writing a piece for publication, by way of valedictory, as is usual when editors resign the chair editorial. My principal remarks I intend to apply to the gentlemen of the quill, or, if you please, that numerous body of respectable gentlemen who profess to regulate the tone of the public mind in regard to politics, morality, religion, literature, the arts and sciences, &c., &c.,--viz., the editors of the public journals; or, if you please, I will designate them the lions of the forest. This latter cognomen, sir, I consider to be more appropriate because of the tremendous noise that they make when they utter their voice. It came to pass that, as I went forth like a young fawn, one day, to feed upon the green grass in my pasture, an ass saw me and brayed, and made a great noise, which a neighboring lion hearing, roared, even as a lion roareth when he beholds his prey. At the sound of his voice, the beasts of the field were alarmed, and the lions in the adjoining jungles pricked up their ears and roared in their turn; and behold all the lions of the forest, alarmed by their noise, opened their mouths and uttered forth their voice, which was as the roaring of a cataract, or as the voice of thunder; so tremendous was their roaring, that the trees of the forest shook, as if they were shaken by a mighty wind, and all the beasts of the forest trembled as if a whirlwind were passing. I lifted up mine eyes with astonishment when I heard the voice of the lions, and saw the fury of their rage. I asked, is it possible that so many lords of the forest, such noble beasts should condescend to notice one solitary fawn that is feeding alone upon his pasture, without attempting to excite either their jealousy or anger? I have not strayed from the fold, nor injured the trees of the forest, nor hurt the beasts of the field, nor trampled upon their pasture, nor drunk of their streams. Why, then, their rage against me? When lo! and behold! they again uttered their voices, as the voice of great thunderings, and there was given unto them the voice of men; but it was difficult for me to distinguish what was said among so many voices; but ever and anon I heard a few broken, incoherent sentences like the following: "Murder! Desolation! Bloodshed! Arson! Treason! Joe Smith and the Mormons! Our nation will be overturned! The impostor should be driven from the state! The fawn will be metamorphosed into a lion--will devour all the beasts of the field, destroy all the trees of the forest, and tread under foot all the rest of the lions!" I then lifted up my voice and said, Hear me, ye beasts of the forest! and all ye great lions, pay attention! I am innocent of the things {275} whereof ye accuse me. I have not been guilty of violating your laws, nor of trespassing upon your rights. My hands are clean from the blood of all men, and I am at the defiance of the world to substantiate the crimes whereof I am accused; wherefore, then should animals of your noble mien stoop to such little jealousies, such vulgar language, and lay such unfounded charges at the door of the innocent? It is true that I once suffered an ass to feed in my pasture. He ate at my crib and drank at my waters; but possessing the true nature of an ass, he began to foul the water with his feet, and to trample under foot the green grass and destroy it. I therefore put him out of my pasture, and he began to bray. Many of the lions in the adjoining jungles, mistaking the braying for the roaring of a lion, commenced roaring. When I proclaimed this abroad many of the lions began to enquire into the matter. A few, possessing a more noble nature than many of their fellows, drew near, and viewing the animal found that he was nothing more than a decrepit, broken down, worn out ass, that had scarcely anything left but his ears and voice. Whereupon many of the lions felt indignant at the lion of Warsaw, the lion of Quincy, the lion of Sangamon, the lion of Alton, and several other lions, for giving a false alarm, for dishonoring their race, and for responding to the voice of so base an animal as an ass. And they felt ashamed of themselves for being decoyed into such base ribaldry and foul-mouthed slander. But there were many that lost sight of their dignity, and continued to roar, although they knew well that they were following the braying of so despicable a creature. Among these was a great lion, whose den was on the borders of the Eastern Sea. He had waxed great in strength. He had terrible teeth, and his eyes were like balls of fire. His head was large and terrific, and his shaggy mane rolled with majestic grandeur over his terrible neck. His claws were like the claws of a dragon, and his ribs were like those of a Leviathan. When he lifted himself up, all the beasts of the field bowed with respectful deference; and when he spake, the whole universe listened; and the cinders of his power covered creation. His might, his influence, were felt to the ends of the earth. When he lashed his tail, the beasts of the forest trembled; and when he roared, all the great lions and the young lions crouched down at his feet. [C] [Footnote C: This alludes to the New York _Herald_, published by James Gordon Bennett, who had been influenced by the misrepresentation of affairs at Nauvoo, by John C. Bennett.] This great lion lifting up himself and beholding the fawn afar off, he opened his mouth, and, joining in the common roar, uttered the following great swelling yelp:-- "_Joe Smith in Trouble_.--By a letter which we published on Sunday, {276} from Springfield, Illinois, it appears that Joe Smith, the great Mormon Prophet, has at last given himself up to the authorities of Illinois. He is charged with fomenting or conspiring to assassinate Governor Boggs, of Missouri, and is demanded by the functionary of that state of the governor of Illinois. Joe has taken out a writ of habeas corpus, denying the fact, and is now waiting the decision of the court at Springfield. This will bring Joe's troubles to a crisis. In the meantime, why does not Joe try his power at working a miracle or two? Now's the time to prove his mission, besides being very convenient for himself." When I heard it, I said, "Poor fellow! How has thy dignity fallen! and how has thy glory departed? Thou that once ranked among the foremost of the beasts of the field, as the lord of the forest!--even thou hast condescended to degrade thyself by uniting with the basest of animals, and to join in with the braying of an ass." And now, friend B., allow me to whisper a word in thine ear. Dost thou not know that there is a God in the heavens that judgeth--that setteth up one and putteth down another, according to the counsel of his own will? That if thou possessest any influence, wisdom, dominion, or power, it comes from God, and to him thou art indebted for it? That he holds the destiny of men in his power, and can as easily put down as he has raised up? Tell me, when hast thou treated a subject of religious and eternal truth with that seriousness and candor that the importance of the subject demands from a man in thy standing, possessing thy calling and influence? As you seem to be quite a theologist, allow me to ask a few questions. Why did not God deliver Micaiah from the hands of his persecutors? Why did not Jeremiah "work a miracle or two" to help him out of the dungeon? It would have been "very convenient." Why did not Zachariah, by a miracle, prevent the people from slaying him? Why did not our Savior come down from the cross? The people asked Him to do it; and besides, He had "saved others," and could not save Himself, so said the people. Why did He not prove His mission by working a miracle and coming down? Why did not Paul, by a miracle, prevent the people from stoning and whipping him? It would have been "very convenient." Or why did the Saints of God in every age have to wander about in sheep-skins or goat-skins, being tempted, tried, and sawn asunder, of whom the world was not worthy? I would here advise my worthy friend, before he talks of "proving missions," "working miracles," or any "convenience" of that kind, to read his Bible a little more, and the garbled stories of political demagogues less. I listened, and lo! I heard a voice, and it was the voice of my Shepherd, saying, Listen, all ye lions of the forest; and all ye beasts of the field, give ear. Ye have sought to injure the innocent, and your {277} hands have been lifted against the weak, the injured, and the oppressed. Ye have pampered the libertine, the calumniator, and the base. Ye have winked at vice, and trodden under foot the virtuous and the pure. Therefore hear, all ye lions of the forests: The Lord God will take from you your teeth, so that you shall no longer devour. He will pluck out your claws, so that you can no longer seize upon your prey. Your strength will fail you in the day of trouble, and your voice will fail, and not be heard afar off; but mine elect will I uphold with mine arm, and my chosen shall be supported by my power. And when mine anointed shall be exalted, and all the lions of the forest have lost their strength, then shall they remember that the Lord he is God. JOSEPH SMITH. I copy the following from the public prints:-- _Horrors of a British-Chinese War_. An English officer, writing to his friend in England, from Ching Keang Foo, says--"I never saw such loss of life and property as took place here: we lost officers and men enough, but it is impossible even to compute the loss of the Chinese; for when they found they could stand no longer against us, they cut the throats of their wives and children, or drove them into wells and ponds, and then destroyed themselves. In many houses there were from eight to twelve bodies, and I myself have seen a dozen women and children drowning themselves in a small pond the day after the fight. The whole of the city and suburbs are a mass of ruins: whole streets have been burnt down." Oh, the horrors of Christian warfare! About one o'clock in the afternoon I started for Shokoquon, with Mr. John B. Cowan and Elders Orson Hyde and Parley P. Pratt, in sleighs. When we came on the prairie, it was so extremely cold, I proposed to Mr. Cowan to wait till tomorrow; but he chose to go forward, and we arrived in safety at Mr. Rose's, where we had supper; and in the evening I gave a long exposition of Millerism. That night I slept with Mr. Cowan. {278} CHAPTER XV. VISIT OF THE PROPHET TO SHOKOQUON--WOOD CUTTING BEE--THE PROPHET'S SPEECH ON CONDITIONS AT NAUVOO--ON THE COMING OF THE SON OF MAN. [Sidenote: The Visit to Shokoquon.] _Thursday, February 16, 1843_.--After breakfast, we [the Prophet, Mr. Cowan and their party] proceeded towards Shokoquon. After traveling five miles, Brothers Hyde and Pratt's sleigh upset. Brother Hyde hurt his hand; the horse ran away, and we brought it back. After dinner, at McQueen's Mills, we went to Shokoquon, viewed the place and found it a very desirable location for a city, when we returned to the place where we dined. Elder Hyde prayed and I preached to a large and attentive audience two hours (from Rev. xix, 10), and proved to the people that any man that denied himself as being a prophet was not a preacher of righteousness. They opened their eyes, and appeared well pleased. When we had returned as far as McQueen's Mills, Mr. Cowan halted and proposed to call. While waiting a moment, Mr. Crane's horse, (Mr. Crane came with our company,) which was behind us, ran and jumped into our sleigh as we jumped out, and thence over our horse and the fence, sleigh and all, the sleigh being still attached to the horse, and the fence eight rails high; and both horses ran over lots and through the woods, clearing themselves from the sleighs, and had their frolic out without hurting themselves or drivers. It was a truly wonderful feat, and as wonderful a deliverance for the parties. We took supper at Mr. Crane's, and I stayed at Mr. Rose's that night. {279} Dr. Richards invited the brethren to come to my house on Monday next to chop and pile up my wood. [Sidenote: The Prophet at Home.] _Friday, 17_.--Mr. Cowan returned with me to my house, where we arrived about noon; and I enjoyed myself by my own fireside with many of my friends around me, the remainder of the day. Mr. Cowan proposed to give me one-fourth of the city lots in Shokoquon. _Saturday, 18_.--Mostly about home and at the office. Several called for counsel on points of law. Esquire Warren, of Quincy, called on me. He had hurt his horse, and said it was not the first time he had missed it by not following my advice. While at dinner, I remarked to my family and friends present, that when the earth was sanctified and became like a sea of glass, it would be one great urim and thummim, and the Saints could look in it and see as they are seen. [A] [Footnote A: This is the first mention made in the history of the Prophet of this idea which receives its fuller development in "Important Items of Instruction" given by him on the second of April, 1843, and found at length in the Doctrine and Covenants, section 130. In these "Items of Instruction" we learn that the place where God resides is a great urim and thummim, that the earth itself when sanctified and made an immortal sphere will be a urim and thummim to the inhabitants who dwell upon it, whereby all things pertaining to inferior kingdoms will be revealed to them, and to each of such inhabitants an individual urim and thummim will be given through which knowledge pertaining to kingdoms of a higher order will be revealed.] _Letter of the Twelve--Calling for Assistance for the Prophet_. The Twelve to the Church of Jesus Christ of Latter-day Saints in La Harpe, greeting:-- BELOVED BRETHREN:--We wish to present, briefly, one important item for your serious consideration. Our beloved President Joseph Smith is now delivered from the prosecution and oppression from without, by which he has been bound, and also by the same process has been relieved of his property; so that he has nothing now to hinder his devoting his time to the History of the Church and the spiritual interest thereof, except he has to spend his time in gathering food for his family. This is the point, brethren, whether you will do your duty in supplying the President with food, that he may attend to the business of the {280} Church, and devote his whole time to the spiritual affairs thereof; or shall he attend to your business [i. e., that which the Saints ought to do for the Prophet] by running here and there for a bushel of wheat or a pound of beef and pork, while the revelations to the Church cease? This question is for the Church to answer. Therefore we call upon the brethren in La Harpe at this time, for immediate relief. You are all well aware that we do not raise wheat, corn, beef, pork, tallow, lard, butter, eggs, and provisions and vegetables in the city, such as you all use, not excepting cotton, or woollen goods, or groceries, [a fact] which you are all well acquainted with. And we are the same kind of beings in Nauvoo as in the country; and what you raise and eat in La Harpe, we would eat in Nauvoo, if we could get it, our President not excepted. And everything which is required to fill a larder in La Harpe is required in this place; and by this you may know what is wanting by our President to prosecute the Lord's work and bring about your salvation. Brethren, we hope you will give an immediate answer to this by loaded teams or letter. BRIGHAM YOUNG, President. WILLARD RICHARDS, Clerk. NAUVOO, February 18, 1843. [Sidenote: Settlement of a Difficulty.] _Sunday, 19_.--Spent the day from nine in the morning till midnight, in the High Council, who were attending to the case of Wilson Law and Uriel C. Nickerson, who were in dispute about the title to certain lands on the Island. After hearing the testimony, I explained the laws of the United States, Iowa, and Illinois, and showed that Nickerson had the oldest claim and best right, and left it for Law to say how much Nickerson should have; and the parties shook hands, in token of a settlement of all difficulties. The following is copied from the _Times and Seasons:--_ _Letter of Sidney Rigdon to Alfred Stokes--Correcting Misrepresentations of Nauvoo Affairs_. NAUVOO, ILLINOIS. February 19, 1843. _Mr. Alfred Edward Stokes_. DEAR SIR:--In obedience to your request, I send you one number of each of the papers published in this place. I am well aware that designing men, for sinister purposes, have put in circulation reports concerning {281} the people here, which are so monstrous that it is a matter of surprise how any rational being could profess to believe them at all. If I were even to profess to believe such incredible and ridiculous nonsense about any people, I should consider the public would have sufficient cause to scorn me as the mere tool of corrupt and foul slanderers: but anything to stop the progress of that which cannot be stopped by fact and scripture truth. That man must have a large stock of moral courage who dare in anywise profess belief in such outlandish representations as are made in the public papers concerning the people of Nauvoo, and circulated orally by wicked and designing men. The old, stale story about common stock, in defiance of fact and truth, it would appear by your letter and that of your friend Evans, is professedly believed by the people in the vicinity of Waynesville, Ohio. This falsehood was invented by an ignorant blockhead, by the name of Matthew Clapp, who, for want of any other means to stop the progress of truth in its more incipient stages, invented this falsehood, and, finding it took with persons of his own stamp, circulated it with untiring perseverance, in direct opposition to the testimony of his senses, knowing, at the time he commenced circulating it, that it was false. He was a preacher of the Campbellite faith. It would require the ignorance of barbarians and the credulity of savages to attempt a belief in the falsehoods which are circulated against the Saints with great zeal by many. I have never supposed that the authors of these defamatory tales ever expected the public would believe them; but they expected that men of corrupt minds, like themselves, would profess to believe them; neither do I now believe that those who profess to believe them do actually believe one word of them; but they profess to do it, thinking that, by so doing, they can make some headway against us: but it is a vain attempt; for every attempt of the kind has only excited inquiry, awakened curiosity, and caused investigation, which have, in every instance, resulted in an increase of members to the Church; so that we grant full license to all defamers to do their uttermost. Our city is a great thoroughfare: people of all classes are crowding into it; multitudes who do not belong to the Church of Latter-day Saints are seeking locations where they can prosecute their respective callings. If you wish the papers, you can put the money into a letter, and the postmaster at your place will send it without expense. Yours, with respect, SIDNEY RIGDON, P.M. [Sidenote: Beginning of the Work in South Wales.] Elder William Henshaw having been directed by Elder Lorenzo Snow to go to South Wales, he commenced {282} preaching in the English language privately to several families in Pen y Darren, near Merthyr Tydvil, Glamorganshire. A number of the people believed his testimony, and this day he baptized William Rees Davis, his wife, and two of his sons, and commenced preaching publicly in Brother Davis's house, about one-third of the people only understanding the English language. [Sidenote: Wood-cutting Bee at the Prophet's Home.] _Monday, 20_.--About seventy of the brethren came together, according to previous notice, and drawed, sawed, chopped, split, moved, and piled up a large lot of wood in my yard. The day was spent by them with much pleasantry, good humor and feeling. A white oak log, measuring five feet four inches in diameter was cut through with a cross-cut saw, in four-and-a-half minutes, by Hyrum Dayton and Brother John Tidwell. This tree had been previously cut and hauled by my own hands and team. From nine to eleven this morning, I was reading in German; and from eleven to twelve, held mayor's court on assumpsit, Charles R. Dana, _v_. William B. Brink, which was adjourned ten days. Last night, Arthur Milliken had a number of books stolen, and found them this afternoon in Brother Hyrum's hayloft. Two boys, Thomas Morgan and Robert Taylor, were arrested on suspicion and brought before me for examination. After a brief investigation, the court adjourned until ten o'clock tomorrow morning. [Sidenote: The Prophet a Peace Maker.] While the court was in session, I saw two boys fighting in the street, near Mills' Tavern. I left the business of the court, ran over immediately, caught one of the boys (who had begun the fight with clubs,) and then the other; and, after giving them proper instruction, I gave the bystanders a lecture for not interfering in such cases, and told them to quell all disturbances in the street at the first onset. I returned to the {283} court, and told them that nobody was allowed to fight in Nauvoo but myself. In the evening, called at Brother Heber C. Kimball's. John Quincy Adams presented to the House of Representatives of the United States a petition signed by 51,863 citizens of Massachusetts, praying congress to pass such acts and propose such amendments to the Constitution as would separate the petitioners from all connection with the institution of slavery. [B] [Footnote B: This was but one of a series of such petitions from New England which Mr. Adams presented to the House of Representatives. In fact upon his entrance as a member of the House, in 1831, (following his term as President of the United States) he had begun an agitation of the slavery question in Congress, but his contention in the main was for the maintenance of the sacred right of petition by the people, which right had undoubtedly been abridged by some unwise resolutions that had been adopted by the Congress of the United States. In 1838 a set of resolutions was adopted in the House by a vote of 146 to 52, in which, among other things, it was "Resolved, that petitions for the abolition of slavery in the District of Columbia and territories of the United States, and against the removal of slaves from one state to another, was part of the plan of operation set on foot to affect the institution of slavery in the southern states and thus tending, indirectly, to destroy that institution within their limits. * * * And that every petition, memorial, resolution, proposition, or paper touching or relating in any way or to any extent whatever to slavery as aforesaid, or the abolition thereof, shall on presentation thereof, without any further question thereon, be laid upon the table without being debated, printed, or referred." In the Congress of 1842, notwithstanding these resolutions, Mr. Adams, in January, presented a petition from the citizens of Haverhill, Massachusetts, "praying the immediate adoption of measures peaceably to desolve the union of these states, signed by Benjamin Emerson and four hundred and fifty-six other persons, in which the reasons of the petition were set forth with instructions to report an answer to the petitioners showing the reasons why the prayer of it ought not to be granted." (Stephens' History of the U. S.) Mr. Adams of course had no sympathy with this and many other petitions that he presented, but he held the right of petition to be sacred, and he continued the fight for it until he saw such changes in the rules of the House of Representatives as allowed petitions on the question of slavery to be received without objection and freely discussed.] _Tuesday, 21_.--Opened mayor's court at ten o'clock forenoon, according to adjournment. Robert Taylor was again brought up for stealing, and Thomas Morgan for receiving the books, [referred to above] and each sentenced to six months imprisonment in Carthage jail. [Sidenote: Temple Workers' Difficulties.] At eleven I went to the Temple, and found a large assembly, and Brother Haws preaching about the Nauvoo House; after which, Mr. {284} Lucian Woodworth, the architect of the house, continued the subject and said "When I have had a pound of meat or a quart of meal, I have divided with the workmen. ['Pretty good doctrine for Paganism,' said I. At this time Mr. Woodworth was not baptized, and called himself the Pagan Prophet.] We have had about three hundred men on the job, and some of the best men in the world. Those that have not complained I want to continue with me; and those that hate 'Mormonism' and everything else that's good, I want them to get their pay and run away as quickly as possible." When Mr. Woodworth had done speaking, I addressed the multitude in substance as follows:-- _Remarks of the Prophet to Workmen on the Temple_. Well, the Pagan Prophet has preached us a pretty good sermon this morning, and I don't know that I can better it much; but I feel disposed to break off the yoke of oppression, and say what I have a mind to. If the pagans and the Pagan Prophet feel more for our prosperity than we do for ourselves, it is curious; I am almost converted to his doctrine. He has prophesied that if these buildings go down, it will curse the place. I verily know it is true. Let us build the Temple. There may be some speculations about the Nauvoo House, say some. Some say, because we live on the hill, we must build up this part on the hill. Does that coat fit you, Dr. Foster? (Foster: "Pretty well.") Put it on, then. This is the way people swell, like the toad in the fable. They'll come down under the hill among little folks and say, "Brother Joseph, how I love you; can I do anything for you?" and then go away secretly and get up opposition, and sing out our names to strangers and scoundrels with an evil influence. I want all men to feel for me, when I have shook the bush and borne the burden in the heat of the day; and if they do not, I speak in authority, in the name of the Lord God, they shall be damned. Some say that the people on the flats are aggrandizing themselves by the Nauvoo House. But who laid the foundation of the Temple? Brother Joseph, in the name of the Lord,--not for his aggrandizement, but for the good of the whole of the Saints. Our speculators say "Poor folks on the flat are down, and keep them down." How the Nauvoo House cheats this man and that man, say the speculators. Those who report such things as facts ought to hide their heads in hollow pumpkins, and never take them out again. {285} The first principle brought into consideration is aggrandizement. Some think it unlawful; but it is lawful with any man, while he has a disposition to aggrandize all around him. It is a false principle for a man to aggrandize himself at the expense of another. Everything that God does is to aggrandize His kingdom. And how does He lay the foundation? "Build a Temple to my great name, and call the attention of the great, the rich, and the noble." But where shall we lay our heads? In an old log cabin. I will whip Hirum Kimball and Esquire Wells, and everybody else, over Dr. Foster's head, who, instead of building the Nauvoo House, build a great many little skeletons. See Dr. Foster's mammoth skeletons rising all over the town; but there is no flesh on them; they are all for personal interest and aggrandizement. But I do not care how many bones there are in the city; somebody may come along and clothe them. See the bones of the elephant yonder, (as I pointed to the big house on Mulholland Street, preparing for a tavern, as yet uncovered,) the crocodiles and man-eaters all about the city, such as grog shops, and card shops, and counterfeit shops, &c., got up for their own aggrandizement, and all for speculation, while the Nauvoo House is neglected. Those who live in glass houses should not throw stones. The building of the Nauvoo House is just as sacred in my view as the Temple. I want the Nauvoo House built. It _must_ be built. Our salvation [as a city] depends upon it. When men have done what they can or will do for the Temple, let them do what they can for the Nauvoo House. We never can accomplish one work at the expense of another. There is a great deal of murmuring in the Church about me; but I don't care anything about it. I like to hear it thunder, and I like to hear the Saints grumble; for the growling dog gets the sorest head. If any man is poor and afflicted, let him come and tell of it, and not complain or grumble about it. The finishing of the Nauvoo House is like a man finishing a fight; if he gives up, he is killed; if he holds out a little longer, he may live. I'll tell you a story: A man who whips his wife is a coward. When I was a boy, I once fought with a man who had whipped his wife. It was a hard contest; but I still remembered that he had whipped his wife; and this encouraged me, and I whipped him till he said he had enough. Brethren, hurry on to the Nauvoo House thus, and you will build it. You will then be on Pisgah's top, and the great men will come from the four quarters of the earth--will pile the gold and silver into it till you are weary of receiving them; and if you are not careful, you will be lifted up, and become full of pride, and will be ready to destroy yourselves, and they will cover up and clothe all your former sins and, according to the scripture, will hide a multitude of sins; and you {286} will shine forth fair as the sun, clear as the moon, and you will become terrible, like an army with banners. I will say to those who have labored on the Nauvoo House, and cannot get their pay--Be patient; and if any man takes the means which are set apart for the building of that house, and applies it to his own use, let him, for he will destroy himself. If any man is hungry, let him come to me, and I will feed him at my table. If any are hungry or naked, don't take away the brick, timber and materials, that belong to that house, but come and tell me, and I will divide with them to the last morsel; and then if the man is not satisfied, I will kick his backside. There is a great noise in the city, and many are saying there cannot be so much smoke without some fire. Well, be it so. If the stories about Joe Smith are true, then the stories of John C. Bennett are true about the ladies of Nauvoo; and he says that the Ladies' Relief Society are all organized of those who are to be the wives of Joe Smith. Ladies, you know whether this is true or not. It is no use living among hogs without a snout. This biting and devouring each other I cannot endure. Away with it. For God's sake, stop it. There is one thing more I wish to speak about, and that is political economy. It is our duty to concentrate all our influence to make popular that which is sound and good, and unpopular that which is unsound. 'Tis right, politically, for a man who has influence to use it, as well as for a man who has no influence to use his. From henceforth I will maintain all the influence I can get. In relation to politics, I will speak as a man; but in relation to religion I will speak in authority. If a man lifts a dagger to kill me, I will lift my tongue. When I last preached, I heard such a groaning, I thought of the Paddy's eel. When he tried to kill it, he could not contrive any better way to do it, so he put it into the water to drown it; and as it began to come to, "See," said he, "what pain it is in; how it wiggles its tail." So it is with the nation: the banks are failing, and it is our privilege to say what kind of currency we want. We want gold and silver to build the Temple and Nauvoo House: we want your old nose-rings, and finger rings, and brass kettles no longer. If you have old rags, watches, guns, &c., go and peddle them off, and bring the hard metal; and if we will do this by popular opinion, we shall have a sound currency. Send home all bank notes, and take no more paper money. Let every man write back to his neighbors before he starts for home to exchange his property for gold and silver, that he may fulfil the scripture, and come up to Zion, bringing his gold and silver with him. I have contemplated these things a long time, but the time had not come for me to speak of them till now. I would not do as the Nauvoo House committee have done--{287}sell stock for an old store-house, where all the people who tried to live in it died, and put that stock into a man's hands to go east and purchase rags to come here and build mammoth bones with. As a political man, in the name of old Joe Smith, I command the Nauvoo House committee not to sell stock in the Nauvoo House without the gold or silver. We must excuse Brother Snider, for he was in England when the committee sold stock for the store-house. I leave this subject. This meeting was got up by the Nauvoo House committee. The pagans, Roman Catholics, Methodists and Baptists shall have place in Nauvoo--only they must be ground in Joe Smith's mill. I have been in their mill. I was ground in Ohio and York States, in a Presbyterian smut machine, and the last machine was in Missouri; and the last of all, I have been through the Illinois smut machine; and those who come here must go through my smut machine, and that is my tongue. As I closed, Dr. Robert D. Foster remarked to the assembly--"Much good may grow out of a very little, and much good may come out of this. If any man accuses me of exchanging Nauvoo stock for rags, &c., he is mistaken. I gave a thousand dollars to this house, (this he said upon his own responsibility) and fifty dollars to the Relief Society, and some to Fullmer to get stone to build Joseph a house; and I mean to build Joseph a house, and you may build this, and I will help you. I mean to profit by this: and I will divide the mammoth bones with you. I am guilty of all of which I have been charged. I have signed my name to a petition to have William H. Rollison to have the postoffice. I did not then know of a petition for Joseph Smith." I replied--"I thought I would make a coat; but it don't fit the doctor only in the postoffice. If it does fit any one let him put it on. The doctor's mammoth bones are skeletons, and as old Ezekiel said, I command the flesh and sinews to come upon them, that they may be clothed." _Wednesday, 22_.--At nine this morning Brother Abel Owen presented a claim of considerable amount against Carter, Cahoon & Co., Kirtland, and notes of Oliver Granger of about $700 for payment. He said he was poor and unable to labor, and wanted something to live on. I told him to burn the papers, and I would help him. He gave me the papers, and I gave him an order on Mr. Cowan for fifteen dollars worth of provisions. This was a gift, as the Church was not obligated to pay those debts. I rode about the city with Mr. Cowan during the day, and also read German. {288} The latest accounts from the East Indies state that the cholera was raging in Burmah, Asia, to a fearful extent, whole villages in the interior had become desolate either by flight or death. _Thursday, 23_.--This morning read German and rode out a few miles, but did not get off my horse. In the afternoon Mr. Bagby called to collect county and state taxes. Brother Dixon called concerning some lost or stolen property. I burned twenty-three dollars of city scrip, and while it was burning, said, "So may all unsound and uncurrent money go down!" Gave my clerk instructions not to pay any more taxes on the Hotchkiss purchase. Elder Amasa Lyman started for Shokoquon this morning and commenced preaching in that place. Filed my bond as mayor of the city of Nauvoo. _Friday, 24_.--Rode out with Elder Brigham Young; dined from home; called on Dr. Foster; had some conversation about the postoffice and several other matters; returned to my office; and at three o'clock walked out with Elder Young. In reply to W. W. Phelps's _Vade Mecum_, or "Go with me," of 20th of January last, I dictated an answer: [It consisted of the "Revelation known as the Vision of the Three Glories," Doctrine and Covenants, section lxxvi, made into verse.] _Saturday, 25_.--This morning Brother Samuel C. Brown made me a present of a gold watch. Spent the forenoon in the city council. The council passed "An ordinance in relation to interments," "An ordinance in relation to the duties of city attorney," and "an ordinance concerning a market on Main Street." Stephen Markham resigned his office as an alderman, and Wilson Law was elected to fill his place. At three o'clock the council assembled after an adjournment for dinner. The subject of a sound currency for the city having previously arisen, I addressed the council at {289} considerable length, giving, amongst others, the following hints. _Views of the Prophet on Constitutional Powers_. Situated as we are, with a flood of immigration constantly pouring in upon us, I consider that it is not only prudential, but absolutely necessary to protect the inhabitants of this city from being imposed upon by a spurious currency. Many of our eastern and old country friends are altogether unacquainted with the situation of the banks in this region of country; and as they generally bring specie with them, they are perpetually in danger of being gulled by speculators. Besides there is so much uncertainty in the solvency of the best of banks, that I think it much safer to go upon the hard money system altogether. I have examined the Constitution upon this subject and find my doubts removed. The Constitution is not a law, but it empowers the people to make laws. For instance, the Constitution governs the land of Iowa, but it is not a law for the people. The Constitution tells us what shall not be a lawful tender. The 10th section declares that nothing else except gold and silver shall be lawful tender, this is not saying that gold and silver shall be lawful tender. It only provides that the states may make a law to make gold and silver lawful tender. I know of no state in the Union that has passed such a law; and I am sure that Illinois has not. The legislature has ceded up to us the privilege of enacting such laws as are not inconsistent with the Constitution of the United States and the state of Illinois; and we stand in the same relation to the state as the state does to the Union. The clause referred to in the Constitution is for the legislature--it is not a law for the people. The different states, and even Congress itself, have passed many laws diametrically contrary to the Constitution of the United States. The state of Illinois has passed a stay law making property a lawful tender for the payment of debts; and if we have no law on the subject we must be governed by it. Shall we be such fools as to be governed by its laws, which are unconstitutional? No! We will make a law for gold and silver; and then the state law ceases and we can collect our debts. Powers not delegated to the states or reserved from the states are constitutional. The Constitution acknowledges that the people have all power not reserved to itself. I am a lawyer; I am a big lawyer and comprehend heaven, earth and hell, to bring forth knowledge that shall cover up all lawyers, doctors and other big bodies. This is the doctrine of the Constitution, so help me God. The Constitution is not law to us, but it makes provision for us whereby we can make laws. Where it provides that no one shall be hindered from worshiping God according {290} to his own conscience, is a law. No legislature can enact a law to prohibit it. The Constitution provides to regulate bodies of men and not individuals. Alderman Wells and Counselor Orson Pratt objected to the ordinance regulating the currency from taking immediate effect. Orson Spencer and Brigham Young spoke in favor of the bill. I invited W. W. Phelps and Dr. Willard Richards, who were present, to give their opinion on the bill. They both spoke in favor of a gold and silver currency, and that it take immediate effect in the city. The bill was postponed until the next council. _Sunday, 26_.--At home all day. My mother was sick with inflammation of the lungs, and I nursed her with my own hands. _Monday, 27_.--I nursed my mother most of the day, who continued very sick. I issued a search warrant for Brother Dixon to search ------ Fidler's and John Eagle's houses for a box of stolen shoes. _Tuesday, 28_.--Mostly with my mother and family. Mr. John Brassfield, with whom I became acquainted in Missouri, called on me and spent the day and night. In the afternoon, mother was somewhat easier; and at four o'clock I went to Elder Orson Hyde's to dinner. I saw a notice in the Chicago _Express_ that one Hyrum Redding had seen the sign of the Son of Man, &c.; and I wrote to the editor of the _Times and Seasons_, as follows: _The "Sign" of the Son of Man_. SIR:--Among the many signs of the times and other strange things which are continually agitating the minds of men, I notice a small speculation in the _Chicago Express_, upon the certificate of one Hyrum Redding, of Ogle county, Illinois, stating that he has seen the sign of the Son of Man as foretold in the 24th chapter of Matthew. The slanderous allusion of a "seraglio" like the Grand Turk, which the editor applies to me, he may take to himself, for, "out of the abundance of the heart the mouth speaketh." Every honest man who has visited the city of Nauvoo since it existed, can bear record of better things, and place me in the front ranks of those who are known to do {291} good for the sake of goodness, and show all liars, hypocrites and abominable creatures that, while vice sinks them down to darkness and woe, virtue exalts me and the Saints to light and immortality. The editor, as well as some others, "thinks that Joe Smith has his match at last," because Mr. Redding thinks that he has seen the sign of the Son of Man. But I shall use my right, and declare that, notwithstanding Mr. Redding may have seen a wonderful appearance in the clouds one morning about sunrise (which is nothing very uncommon in the winter season,) he has not seen the sign of the Son of Man, as foretold by Jesus; neither has any man, nor will any man, until after the sun shall have been darkened and the moon bathed in blood; for the Lord hath not shown me any such sign; and as the prophet saith, so it must be--"Surely the Lord God will do nothing, but He revealeth His secret unto His servants the prophets." (See Amos 3: 7.) Therefore hear this, O earth: The Lord will not come to reign over the righteous, in this world, in 1843, nor until everything for the Bridegroom is ready. Yours respectfully, JOSEPH SMITH. {292} CHAPTER XVI. ATTEMPT TO REPEAL PARTS OF THE NAUVOO CHARTER--GOLD AND SILVER ALONE MADE LEGAL TENDER IN NAUVOO--SIGNS IN THE HEAVENS--"THE WASP" CHANGED INTO "THE NAUVOO NEIGHBOR"--SUSPICIONS OF THE PROPHET AGAINST SIDNEY RIGDON. _Wednesday, March 1, 1843_.--This morning I read and recited in German, went to my office, and reviewed my valedictory letter in the _Times and Seasons_, No. 7, Vol. 4; after which, I went with Marshal Henry G. Sherwood to procure some provisions for Thomas Morgan and Robert Taylor, who, on petition of the inhabitants of the city, I had directed should work out their punishment on the highways of Nauvoo. [Sidenote: The Prophet's Cheerfulness.] Elder Orson Hyde called on me this afternoon to borrow a horse. I instructed my ostler to put the Lieutenant-General's saddle on my horse, "Joe Duncan," and let Elder Hyde ride the "governor" on the Lieutenant-General's saddle. Signed a power of attorney, dated February 28th, to Amasa Lyman, to sell all the lands in Henderson county, Illinois, deeded to me by Mr. McQueen. The Mississippi froze up on the 19th of November last, and still continues so. Wagons and teams constantly pass over on the ice to Montrose. I am constantly receiving applications from abroad for elders, which were replied to in the _Times and Seasons_ of this day--that the conference on the 6th of April next, will attend to as many of the applications as possible. The council of the Twelve Apostles wrote to Ramus, Lima, Augusta, and other branches, as follows:-- {293} _The Twelve to the Church of Jesus Christ of Latter-day Saints, in and about Ramus, greeting:--_ BELOVED BRETHREN:--As our beloved President Joseph Smith is now relieved from his bondage and his business, temporarily, and his property, too, he has but one thing to hinder his devoting his time to the spiritual interests of the Church, to the bringing forth of the revelations, translation, and history. And what is that? He has not provision for himself and family, and is obliged to spend his time in providing therefor. His family is large and his company great, and it requires much to furnish his table. And now, brethren, we call on you for immediate relief in this matter; and we invite you to bring our President as many loads of wheat, corn, beef, pork, lard, tallow, eggs, poultry, venison, and everything eatable at your command, (not excepting unfrozen potatoes and vegetables, as soon as the weather will admit,) flour, etc., and thus give him the privilege of attending to your spiritual interest. The measure you mete shall be measured to you again. If you give liberally to your President in temporal things, God will return to you liberally in spiritual and temporal things too. One or two good new milch cows are much needed also. Brethren, will you do your work, and let the President do his for you before God? We wish an immediate answer by loaded teams or letter. Your brethren in Christ, in behalf of the quorum, BRIGHAM YOUNG, President. WILLARD RICHARDS, Clerk. P.S. Brethren, we are not unmindful of the favors our President has received from you in former days. But a man will not cease to be hungry this year because he ate last year. B. Y. W. R. Some thirty inhabitants of Saratogo, New York, have died recently of a disease called the black tongue. About this time, a slide from Mount Ida, near Troy, New York, took place, burying ten houses and killing thirty or forty persons. _Thursday, 2_.--I was engaged in the court-room, sitting on the case of Charles R. Dana _versus_ William B. Brink all day. In the evening, examining Blackstone and Phillips on evidence. I visited with Elders Brigham Young and Orson Hyde, with their wives, at Elder Heber C. Kimball's. {294} The legislature of Illinois took up the bill to repeal the Nauvoo City Charter. _Nauvoo Charter in the House of the Illinois Legislature_. Mr. Davis, of Bond county, moved to take up the bill to repeal a part of the Nauvoo Charter. Objections being made by several members, it was decided in the affirmative, and placed on the orders of the day; the question being on ordering the bill to a third reading. Mr. Simms moved the previous question. Mr. Logan hoped the previous question would not be sustained. Some of the provisions proposed to be repealed are very innocent ones, and he thought the house would be willing to retain them. He wanted to repeal the provisions allowing the writ of habeas corpus and some others. The previous question was then lost. Mr. Logan denied that any discussion had been had on the provision of the Charter proposed to be repealed. He wanted the gentlemen interested to have an opportunity to be heard. Mr. Thomas B. Owen, of Hancock, went into the subject at some length. He compared the Charter of Nauvoo with any other city in the State, and showed that the bill repealed the same powers in the Nauvoo Charter which others contained and are permitted to retain. He thought this unjust, and was opposed to the principle of making such distinctions. He bore testimony to the good order and industry of the Mormons, and he had no doubt but they were much abused. He alluded to the course of the Whigs during the canvass of the last election, and appealed to his party to sustain the Mormons, as they had so nobly carried the last election. He cautioned them against taking the other course, and predicted, if they did, that they would be the means of electing a Whig to Congress in that district, and at the next gubernatorial election would elect the governor also; that the arms of the Whigs were open to receive them [The "Mormons."] _Friday, 3_.--I was again sitting on the case of Dana _versus_ Brink until half-past ten p. m. Many witnesses were examined, many lawyers' pleas made, and much law read. It was a very tedious suit, and excited much feeling among the people. When I returned home, I found my mother's health improving. In company with Dr. Willard Richards I visited Sister Durphy, who was sick. Bishop Newel K. Whitney returned from Ramus this evening, with five teams loaded with provisions and grain, {295} as a present to me, which afforded me very seasonable relief. I pray the Lord to bless those who gave it abundantly; and may it be returned upon their heads an hundred fold! _Action of the House Repealing Part of the Nauvoo Charter_. Mr. William Smith, of Hancock, moved a roll call of the house (some members were leaving). The bill passed by yeas and nays, as follows:-- _Yeas_--Messrs. Aldrich, Baillache, Bell, Blakeman, Bone, Brinkley, Brown (of Sangamon), Burklow, Busey, Caldwell, Cloud, Cochran, Compton, Courtright, Danner, Dollins, Douglas, Edwards, Epler, Ervin, Ewing, Ficklin, Flanders, Fowler, Glass, Gobble, Haley, Hambaugh, Hick, Hickman, Hinton, Horney, Howard, Hunsucker, Keorner, Kuykendall, Lawler, Loy, McClernand, Marshall, Menard, Mitchell, Murphy, Nesbit, Norris, Penn, Shurley, Simms, Thomson, Turner, Vance, Vinyard, Weatherford, Wheat, White, Whitten, Wilson and Woodworth--58. _Nays_--Messrs. Adams, Ames, Andrus, Arnold, Brown (of Pike), Browning, Collins, Cushman, Dougherty, Dubois, Graves, Hanniford, Hanson, Harper, Hatch, Jackson (of McHenry), Jackson (of Whiteside), Jonas, Kendall, Langworthy, Lockhart, Logan, McDonald (of Calhoun), McDonald (of Joe Davis), Owen, Pickering, Smith (of Crawford), Smith (of Hancock), Spicer, Stewart, Tackerbury, Vandever, Whitcomb, and Mr. Speaker--33. The Speaker: The bill is passed. The title of the bill:--(The Speaker recited the title of the bill). Mr. Smith, of Hancock: I wish to amend the title of the bill. (Profound silence.) The Speaker: The title has passed. By several members: In time, in time. Mr. Smith sent his amendment to the chair. The Speaker: The amendment is not respectful, and not in order. Great sensation. Several members called for a reading of the amendment. The amendment was read--_"A bill for an act to humbug the citizens of Nauvoo."_ (Profound sensation.) Mr. Smith said he considered the amendment as perfectly describing the contents of the bill. He was anxious that things should be called by their right names. The chair decided that the amendment was not in order. A member: I wish a vote, to ascertain if the house does not sustain the decision of the chair. {296} Mr. Smith withdrew his amendment. The title of the bill then passed. English papers report an eruption of Mount Etna; considerable torrents of lava flowing towards Bronte, doing immense damage. [Sidenote: Manner of Disposing of Church Property.] _Saturday, 4_.--In council with Brother Benjamin F. Johnson and others from Ramus, on the subject of building a meetinghouse there, out of Church property. I told them the property of the Church should be disposed of by the direction of the Trustee-in-Trust, appointed by the voice of the whole Church, and made the following comparison:--There is a wheel; Nauvoo is the hub; we will drive the first spoke in Ramus, second in La Harpe, third Shokoquon, fourth in Lima: that is half the wheel. The other half is over the river: we will let that alone at present. We will call the Saints from Iowa to these spokes, then send elders over and convert the whole people. I agreed to go to Ramus this day week. At ten o'clock, I attended the city council. _The Questions of "Currency" and Blood Atonement, in the Nauvoo City Council_. Prayer by George A. Smith, when a bill regulating the currency was read; and, as the Legislature of Illinois have long been trying to repeal the charter of Nauvoo, I made some remarks (as I had frequently done on former occasions), to show the council and others that the legislature can not constitutionally repeal a charter where there is no repealing clause. After which, I read a letter from James Arlington Bennett, dated February 1, 1843, which confirms my decision. In debate, George A. Smith said imprisonment was better than hanging. I replied, I was opposed to hanging, even if a man kill another, I will shoot him, or cut off his head, spill his blood on the ground, and let the smoke thereof ascend up to God; and if ever I have the privilege of making a law on that subject, I will have it so. In reply to some of the councilors, who thought it impolitic to stop circulating bank notes as currency _at once_, I replied, I would use a figure, and talk like some foolish fathers do to their children. If you want to kill a serpent, don't cut off his head, for fear he will bite you; {297} but cut off his tail, piece by piece, and perhaps you won't get bit. It is the same with this bill. I say, if paper currency is an evil, put it down _at once_. When councilors get up here, I want them to speak sense. Great God, where is common sense and reason? Is there none on the earth? Why have the canker remaining any longer to sap our life? If you get hold of a $5 bill, you can get nothing with it. There is no one who dares to touch it, fearing it to be a counterfeit, or the note of a broken bank. I wish you had my soul long enough to know how good it feels. I say it is expedient when you strike at an enemy, to strike the most deadly blow possible. Councilor Hyde asked me what an editor should do. I told him, advertise in your next paper to your agents to send you gold and silver, as paper will no longer be taken as pay. [A] [Footnote A: These remarks and the passage of the ordinance making gold and silver alone Legal Tender in Nauvoo is further evidence that the Prophet regarded Nauvoo under her charter as a "city state"--see the subject discussed in _Introduction_ to Vol. IV of this HISTORY, pp. xxii-xxv.] The ordinance regulating currency in the city passed by a unanimous vote, as follows:-- ORDINANCE. Sec. 1. Be it ordained by the City Council of the city of Nauvoo, that, from and after the passage of this bill, gold and silver coin only can be received a lawful tender in payment of city taxes and of debts, and also of fines imposed under the ordinances of the city. Sec. 2. That city scrip shall not hereafter be emitted as monied currency; provided, however, that nothing in this bill shall be so construed as to prevent the redemption of previous emissions. Sec. 3. That any person passing counterfeit gold, or silver, or copper coin, or counterfeit or spurious paper currency, or aiding or abetting therein, or holding the same with intent to pass it, knowing it to be such, shall be liable to a fine not exceeding five thousand dollars, or to imprisonment or hard labor in the city, for a term not exceeding fourteen years, or all these penalties at the discretion of the court. Sec. 4. That any person passing a paper currency, or aiding and abetting therein, or holding the same with intent to pass it within the bounds of this city corporation, shall be liable to a fine of one dollar for every dollar thus offered or passed, to be recovered as in action of debt; one-half of said fine to be paid to the complainant, the other half to the said corporation. JOSEPH SMITH, Mayor. I was re-elected Registrar of Deeds for the city. Dr. Samuel Bennett was chosen Alderman, and Albert P. Rockwood. Elijah Fordham, and Charles C. Rich, Firewardens in the city. {298} By my suggestion, the Committee on Public Works were instructed to prepare an ordinance to provide for the erection of a city prison. [Sidenote: Items of Instruction.] On returning to my office after dinner, I spoke the following proverb: For a man to be great, he must not dwell on small things, though he may enjoy them; this shows that a Prophet cannot well be his own scribe, but must have some one to write for him. The battle of Gog and Magog will be after the millennium. The remnant of all the nations that fight against Jerusalem were commanded to go up to Jerusalem to worship in the millennium. I told Dr. Richards that there was one thing he failed in as a historian, and that was noting surrounding objects, weather, etc. I dictated to my scribe my decision in the case of Brink _versus_ Dana, until half-past four p. m. [Sidenote: Repeal of Parts of the Nauvoo Charter Defeated in the Senate.] This day, Mr. Warren, in the State Senate, moved to take from the table the bill to repeal the charter of the city of Nauvoo; but the senate refused to repeal it. Nays, 17, ayes, 16. Orrin Porter Rockwell was taken prisoner in St. Louis by the Missourians, on an advertisement accusing him of shooting ex-Governor Boggs on the 6th day of May, 1842. _Sunday, 5_.--I stayed at home all day to take care of my mother, who was still sick. A severe shock of an earthquake felt at Memphis, Tenn. _Monday, 6_.--I read, in the _Boston Bee_, a letter from Elder George J. Adams, and also another communication showing the progress of the truth in Boston and vicinity. At nine o'clock, called in my office, and requested Dr. Richards to write to the _Bee_; after which, I recited in German until dinner, and in the evening rode out to visit the sick. The Municipal Court was in session to hear any complaints against the city assessment, but none appeared. {299} In the evening a grand display of burning prairie on the Iowa side of the river. _Tuesday, 7_.--I was in my office at nine a. m., and reviewed my decision in the case of Brink _versus_ Dana, and conversing with Dr. Richards on the subject of medicine. After dinner, I executed several deeds for city lots, and settled with the purchasers, assisted by William Clayton. Brother David Manhard, of Lee county, Iowa, brought me two loads of corn and one hog; for which may the Lord bless him! East wind through the day. Commenced raining at three p. m. _Wednesday, 8_.--In office at eight a. m., and signed some documents in relation to the Nauvoo Legion, and also settling with William Ford. Rode out with Mr. John B. Cowan in the evening. In the evening, a meeting was held in the house of Elder Heber C. Kimball, which was crowded. He preached from Jeremiah xvii, 2-5, on the figure of clay in the hands of the potter. The ship _Yorkshire_ left Liverpool, England, with eighty-three Saints on board, under the supervision of Elders Thomas Bullock and Richard Rushton. A terrible earthquake occurred at Guadeloupe and other West India Islands. Thousands of persons buried under the ruins of the fallen houses. [Sidenote: Precaution against Missouri Movements against the Prophet in Iowa.] _Thursday, 9_.--Mr. John B. Cowan took the decision of Judge Pope in the United States District Court, on the 5th January last, and other papers relating thereto, also Mr. Butterfield's opinion, to lay before the governor of Iowa, in order to induce him to recall a writ issued on the requisition of the governor of Missouri, for my arrest, in case I should visit my friends in Iowa. I told Brother Phelps that he should be a lawyer and understand law, and the time will come when I shall not {300} need say to you, Thus and thus is the law; for you shall know it. E. H. Mower wrote me from Clinton county, Indiana, that he had recently baptized thirty-two, and a great many were inquiring after the truth. William O. Clark gave me a load of corn, and Sanford Porter gave me a hog. Rain and sleet the whole of the day. _Friday, 10_.--Clear and cold day. I opened court at ten a. m. Messrs. Emmons and Skinner, counsel for plaintiff; and Messrs. Marr and Rigdon, counsel for defendant. Parties to the suit present and many spectators. [B] Court decided after full hearing of the case that plaintiff recover from the defendant the sum of his bill, ninety-nine dollars and cost. After I had delivered my decision, I referred to the threat of the defendant's counsel to intimidate, etc. Counsel explained satisfactorily. [Footnote B: The case was one in which mal-practice was charged against Dr. William B. Brink in a case of accouchement of Charles A. Dana's wife.] I directed Lucien Woodworth to fix a room to confine the city prisoners in. I told Theodore Turley that I had no objection to his building a brewery. PROVERB. "As finest steel doth show a brighter polish The more you rub the same, E'en so in love rebuke will ne'er demolish A wise man's goodly name." I issued an execution against Dr. Brink, and a search warrant on oath of William Law, to search the house of Dial Sherwood. In the evening, the marshal brought two try squares, one padlock, one shirt; also a bit stock, smoothing-plane, and other tools, some of which were claimed as stolen property. [Sidenote: Signs in the Heavens.] _Friday, 10_.--With Willard Richards, Wilford Woodruff {301} and many others, about seven p. m., I discovered a stream of light in the southwest quarter of the heavens. Its pencil rays were in the form of a broad sword, with the hilt downward, the blade raised, pointing from the west, southwest, raised to an angle of forty-five degrees from the horizon, and extending nearly, or within two or three degrees to the zenith of the degree where the sign appeared. This sign gradually disappeared from half-past seven o'clock, and at nine had entirely disappeared. As sure as there is a God who sits enthroned in the heavens, and as sure as He ever spoke by me, so sure will there be a speedy and bloody war; and the broad sword seen this evening is the sure sign thereof. [Sidenote: The Prophet's Dream.] Last night I dreamed that a silver-headed old man came to me and said there was a mob force coming upon him, and he was likely to lose his life. He had heard that I was a lieutenant-general, having the command of a large force, and that I always sought to defend the oppressed, and that I was also a patriot, and disposed to protect the innocent and unoffending; and he wanted that I should protect him, and had come to hear with his own ears what I would say to him. I told him I wanted some written documents to show the facts that they [the mob] were the aggressors, and I would raise a force sufficient to protect him, and would collect the Legion. The old man turned to go from me. When he got a little distance, he suddenly turned again, and said to me, "You must call out the Legion," and he would have the papers ready when I arrived. And, said he, "I have any amount of men, which you can have under your command." A shock of an earthquake felt in Lancashire, England, and on the Isle of Guernsey, produced considerable alarm. The papers teem with accounts of singular phenomena. Fearful sights are seen in all parts of the world. {302} _Saturday, 11_.--Very cold last night. The water froze in the warmest rooms in the city. At nine a. m., I started in company with Brother Brigham Young, to Ramus, and had a delightful drive Arrived at Brother McClary's at a quarter to four. Lodged with Brother Benjamin F. Johnson. In the evening, when pulling sticks, I pulled up Justus A. Morse, the strongest man in Ramus, with one hand. It is reported in the papers that the workmen employed on the _General Pratt_ (a steamboat which was burned and sunk last fall near Memphis in the Mississippi,) with a diving bell, on the 3rd of January, found the wreck in about twenty-four feet of water. On that night was an earthquake. Next day the wreck had disappeared, no trace could be found, and the water was from one hundred to one hundred and twenty feet deep, and for about one hundred feet no bottom; and in another place a bar was discovered where previously was deep water. The _New York Herald_ publishes "The Vision" in poetry, &c.; also Miss Eliza R. Snow's Festival Song--an unusual act of liberality towards the Saints, for a publisher. [Sidenote: The Prophet at Ramus.] _Sunday, 12_.--I preached to the Saints at Ramus, in the morning, taking for a text 14th chapter of John, 2nd verse:--"In my Father's house are many mansions." I found the brethren well, and in good spirits. In the afternoon, Brother Brigham preached. Stayed at Brother Benjamin F. Johnson's all night. Elder George J. Adams having been called to Nauvoo, twelve hundred inhabitants of Boston petitioned for Elders Heber C. Kimball and Orson Hyde to come and labor in that place. A similar petition was also sent from Salem, Massachusetts, by Elder Erastus Snow. _Monday, 13_.--I wrestled with William Wall, the most expert wrestler in Ramus, and threw him. In the afternoon, held a Church meeting. Almon W. {303} Babbitt was appointed, by the vote of the people, the presiding elder of that place. In the evening meeting twenty-seven children were blessed, nineteen of whom I blessed myself, with great fervency. Virtue went out of me, and my strength left me, when I gave up the meeting to the brethren. Mercury was three degrees below zero, at sunrise in Nauvoo. Mr. Ivins arrived at Nauvoo, and stated that Orrin Porter Rockwell came with him from New Jersey to St. Louis, when Rockwell was arrested by advertisement on the 4th of March, and put in St. Louis jail. Elder Hyde went to Quincy to preach. Newspapers report that iron filings and sulphur have fallen in the form of a snow storm in five counties in Missouri. [Sidenote: The Prophet's Explanation of "Virtue Went Out of Me."] _Tuesday, 14_.--Elder Jedediah M. Grant enquired of me the cause of my turning pale and losing strength last night while blessing children. I told him that I saw that Lucifer would exert his influence to destroy the children that I was blessing, and I strove with all the faith and spirit that I had to seal upon them a blessing that would secure their lives upon the earth; and so much virtue went out of me into the children, that I became weak, from which I have not yet recovered; and I referred to the case of the woman touching the hem of the garment of Jesus. (Luke, 8th chapter). The virtue here referred to is the spirit of life; and a man who exercises great faith in administering to the sick, blessing little children, or confirming, is liable to become weakened. Elder Brigham Young and myself returned from Ramus, and after a severely cold ride in a heavy snowstorm, arrived in Nauvoo about four p. m. Mr. Wilson, the assessor for the county of Hancock, assessed a number of lots to Dr. Willard Richards, which he had previously assessed to me as trustee in trust, in {304} order no doubt, to collect taxes twice, for the benefit of his own pocket, or to make trouble to the "Mormons;" about which the following letter was written: _Willard Richards to Mr. Bagby, Anent Taxes_. Mr. Bagby,--Sir:--I received an anonymous letter this morning, which was dated at Warsaw, requesting an immediate answer. I know not to whom to direct the answer; but as it appears to be concerning taxes, I suppose it most probable that you are the person, and direct my answer accordingly. I received your letter from Carthage, and requested Mr. Clayton to answer it, which he did, stating the facts in the case, which, in substance, I will repeat: In the year 1842 I had no taxable property in Illinois, real or personal. I never gave Mr. Wilson, the assessor, a list by which to assess lots to me. If ever I gave him any list, it was to assist him in the information what lots to assess to the "trustee-in-trust," and for no other purpose; which Mr. Wilson very well knew at the time, and now knows it. You ask, "What shall I do with the lots?" I answer, "They are lots which on another part of your list, are assessed to the trustee-in-trust, or Mr. Smith; and, doubtless, it would be the most just and equitable course for the assessor to correct his error, and let the matter rest where it was originally. But if this cannot be, you must take your own course. It is not for me to advise you in your duty. But of this I can advise you--that I have not the first farthing of personal property liable to taxation in this county, or to be sold for taxes this side of eternity. Yours respectfully, WILLARD RICHARDS. At half-past seven o'clock in the evening, the sword which had made its appearance [in the heavens] for several evenings past, moved up nearer the moon and formed itself into a large ring round the moon. Two balls immediately appeared in the ring opposite each other, something in the form of sun-dogs. [Sidenote: The _Wasp_ Changed to _The Nauvoo Neighbor_.] _Wednesday, 15_.--I wrote a letter to George J. Adams, and signed several deeds. In the office most of the day. Gave the following name to the _Wasp_, enlarged as is contemplated-- {305} _The Nauvoo Neighbor_, our motto, "The Saints' Singularity is Union, Liberty, Charity." The following is an extract from the prospectus of this date: _Prospectus of the Nauvoo Neighbor_. We feel pleasure in announcing to our readers and the public generally that we have determined to enlarge the _Wasp_ to double its size, as soon as the present volume shall be completed, which will be on the 19th of April. It made its appearance in the world near twelve months ago, small in stature, dressed in a very humble garb, and under very inauspicious circumstances. It was then thought by many that its days would not be long in the land, and that at any rate it would not survive the sickly season. Many of its elder brethren, who thought that they had attained to the size of manhood, sneered contemptuously at the idea of their smaller and younger brother taking the field; and, like David's brethren, they thought that he was but a stripling, and that he would certainly fall by the hand of some of the great Goliaths. But, on the contrary, while some of advanced years, noble mien, and possessing a more formidable appearance, have given up the ghost, the little _Wasp_ has held on in the even tenor of his way, the untiring, unflinching supporter of integrity, righteousness and truth, neither courting the smiles nor fearing the frowns of political demagogues, angry partisans, or fawning sycophants. Partaking so much of the nature of the industrious bee, it has gathered honey from every flower, and its pages are now read with interest by a large and respectable number of subscribers. As the young gentleman is now nearly a year old, we propose on his birthday to put on him a new dress, and to make him double the size, that he may begin to look up to the world, and not be ashamed of associating with his older brethren. And as he has acted the part of a good Samaritan, we propose giving him a new name. Therefore his name shall no longer be called the "_Wasp_," but the "_Neighbor_." [Sidenote: A Prophecy as to Orrin Porter Rockwell.] I prophesied, in the name of the Lord Jesus Christ, that Orrin Porter Rockwell would get away honorably from the Missourians. I cautioned Peter Hawes to correct his boys: for if he did not curtail them in their wickedness, they would eventually go to prison. {306} I dreamed last night that I was swimming in a river of pure water, clear as crystal, over a shoal of fish of the largest size I ever saw. They were directly under my belly. I was astonished, and felt afraid that they might drown me or do me injury. The _Wasp_ has the following editorial:-- _The Nauvoo Charter--A Guaranteed Perpetual Succession_. What reliance can be placed upon a legislature that will one session grant a charter to a city, with "_perpetual succession_," and another session take it away? We expect, however, that this honorable body believe in the common adage--"Promises and pie-crusts are made to be broken," and we have sometimes ourselves seen boys crying for their marbles again, after they have given them away. We suppose, however, with them, that the words "_perpetual succession_" do not mean what they say. The house, in the dignity of its standing, passes a bill, at the request of the people, telling them that they shall have a charter granting them several privileges, and telling them that it shall be _perpetual_, without any repealing clause. It is made a law, and the grand seal of state appended to it. The people, on the good faith of the state, go to work and improve under the provisions of that charter. Companies are formed, buildings are erected, and money expended; but by-and-by they find out that they have been leaning upon a broken reed, that there is no dependence to be placed in government, that they [the legislature] have broken their most sacred promises, violated their plighted faith, and wantonly and wickedly sought to injure thousands of men who relied on their promises, by an unprecedented, unconstitutional, and tyrannical law, trampling under foot the faith of the state, and virtually saying that the members of the legislature that granted the charter were all fools or knaves, and that we, the pure representatives of the people, must break the plighted faith of the state to set them right! The _New York Herald_ gives a list of indebtedness of the several states who refuse to pay the same, as follows:-- _Indebtedness of the States_. Pennsylvania, $29,129,123; Georgia, $3,184,323; Indiana, $12,129,339; Maryland, $20,901,040; Louisiana, $21,213,000; Mississippi, $5,500,000; Illinois, $13,836,379; Alabama, $9,843,536; Arkansas, $3,900,000; Michigan, $5,611,000; Florida, $3,500,000. {307} A great fire at Valparaiso, unequalled heretofore in Chili. Damage $2,000,000. _Thursday, 16_.--In the office, reading papers, and gave counsel to Brother Hyrum, Dr. Foster, and many others. _Friday, 17_.--Part of the day in my office; the remainder at home. Settled with Father Perry; gave him a deed for eighty acres of land and city lot, and prophesied that it would not be six months before he could sell it for cash. At four p. m., Newel K. Whitney brought in a letter from R. S. Blennarhassett, Esq., St. Louis, dated 7th instant, concerning Orrin Porter Rockwell; which I immediately answered. [Sidenote: Renewal of Old Missouri Charges.] Reports reached us that new indictments had been found against myself, Brother Hyrum, and some hundred others, on the old Missouri troubles, and that John C. Bennett was making desperate threats. The Island of Hong-Kong was ceded to Great Britain by the Emperor of China, who opened five ports to the English trade by treaty. _Saturday, 18_.--I was most of the forenoon in the office, in cheerful conversation with Dr. Willard Richards and others. Finishing writing a letter to Arlington Bennett. [Sidenote: The Prophet "Studying" Law!] About noon, I lay down on the writing table, with my head on a pile of law books, saying, "Write and tell the world I acknowledge myself a very great lawyer; I am going to study law, and this is the way I study it;" and then fell asleep. Rode out in the afternoon with William Clayton, looking at lots for Bishop Newel K. Whitney, and afterwards played ball with the boys. The French seized upon the Society group of Pacific Isles. _Sunday, 19_.--Rode out with Emma and visited my farm; returned about eleven, a. m., and spent the remainder of the day at home. {308} Dimick B. Huntington started for Chicago, with a letter to Mr. Justin Butterfield, U.S. Attorney, concerning Orrin Porter Rockwell. [Sidenote: The Work of Elder Parley P. Pratt in England.] Received a letter from Elder Parley P. Pratt, giving a synopsis of his mission to England since August, 1839, in which I find he has published, since April, 1841, (at which time the remainder of the Twelve returned home,) 1,500 "Hymn Books," 2,500 "Voice of Warning," 3,000 Tracts, entitled "Heaven on Earth," 3,000 copies of "Elder Hyde's Mission to Jerusalem," 10,000 copies of "A Letter to the Queen," and some other works, and continued the _Star_ monthly. He left England October 20, 1842, and, after a voyage of ten weeks, arrived in New Orleans, being ice-bound on the river; and having a dislike to the outlaws who govern Missouri, he wintered at Chester, Illinois. On the news of his arrival, he was warmly pressed to preach, which he did several times, and baptized two men in that place. [Sidenote: Scientists on the Comet.] Sir James South, Sir John Herschel, and other astronomers in Europe have published notices of the sword seen in the heavens on the eve of the 10th and several successive evenings. They represent it as the stray tail of a comet, as no nucleus could be discovered with the most powerful instruments. At Paris, M. Arago communicated to the Academy of Sciences, on the subject of the comet, that the observations of the astronomers were not complete, the nucleus not being discovered. _Monday, 20_.--I rode out to see Hiram Kimball, with Mrs. Butterfield, about a deed for the Lawrence estate. Settled with Dr. Robert D. Foster, and gave him a note to balance all demands; and afterwards acknowledged about twenty deeds to different individuals, which occupied my time until about three p. m. A letter appears in the _Millennial Star_, giving particulars of the passage of the ship _Swanton_, from Liverpool; and arrival at New Orleans, loaded with Saints, in which {309} the power of the holy priesthood was manifested in the healing of the sick:-- _Excerpt of Letter from Millennial Star_. The stewart of this vessel was so injured by a blow from one of the crew, that his life was despaired of; and I stood over him for some time, and thought that life was gone. The captain had administered to him all that he could think of in the way of medicine, but to no effect; and after they gave up all hopes of his recovery, at twelve o'clock at night, he sent for Elder Lorenzo Snow, [C] and by anointing him with oil, and the laying on of hands, in the name of the Lord, he was there and then raised up and perfectly healed. For this token of the divine favor we will praise the God of Israel. [Footnote C: Elder Snow was in charge of this company of Saints.] _Tuesday, 21_.--Was in the office about nine, writing orders. About noon, started with William Clayton for Shokoquon. Dined at Brother Russel's, and then resumed our journey to Libeus T. Coon's, sixteen miles, when I returned. Wonderful signs have been seen in the heavens during the week. _A Sign in the Heavens_. This night, about twelve o'clock, the pilot and officers of the steamer _William Penn_, on the Ohio river, between Aurora and the rising sun, Indiana, observed a great light in the sky, in the form of a serpent. It turned to a livid, bright red, deep and awful, and remained stationary among the stars for two or three minutes, and then in a gradual manner formed a distinct roman G: in about a minute and a half, it turned into a distinct O, and afterwards changed to a plain D, when it turned into an oblong shape, and gradually disappeared. [D] [Footnote D: This description is condensed from an article in the _Times and Seasons_ (Vol. IV, No. 10), quoted from a paper called the _Daily Sun_, but whether a New York or a local Illinois paper cannot be learned.] _Wednesday, 22_.--Was spent in visiting my friends. Elder Edwin D. Woolley writes from Westfield, Massachusetts, that he has baptized twenty and organized a branch in Little River village. Elder James Burnham died in Richmond, Massachusetts, {310} aged 46. He had been on a mission to England and Wales about two years, and was then on a mission in the Eastern States, and, through excessive labor and exposure, brought on quick consumption. He left a wife and several children to lament his loss. _Thursday, 23_.--Spent the day in visiting my friends. [Sidenote: Signs in the Heavens.] At seven-and-a-half, a. m., the heavens exhibited a splendid appearance of circles, accompanied by mock suns. For further particulars, see _Times and Seasons_, page 151. The sword has been seen for several nights past; also, on the opposite side of the horizon, a black streak about the size of the light one. While the one is as black as darkness, the other has considerably the appearance of the blaze of a comet; but it is not a comet, for it appears about seven o'clock, and disappears about nine. _Friday, 24_.--I took a ride to Camp Creek; met Brother Clayton; returned to Libeus T. Coon's, where we warmed for an hour, and then returned home. In the evening, two teams arrived from Lima, loaded with provisions; also one load from Augusta. The _St. Louis Republican_ says:-- "At Point-a-Pitre, Guadaloupe, one of the West India Islands, 2,000 persons ran together in the public square, when the earth opened and swallowed the whole mass." The papers report that General Napier, with 3,700 English troops, gained a brilliant victory over the Belochee army of 22,000 men, on the 17th ult. _Saturday, 25_.--In the office at eight, a. m.; heard a report from Hyrum Smith concerning thieves; whereupon I issued the following: PROCLAMATION. _To the Citizens of Nauvoo:_ Whereas it appears, by the republication of the foregoing proceedings and declaration, that I have not altered my views on the subject of stealing: And {311} Whereas it is reported that there now exists a band of desperadoes, bound by oaths of secrecy, under severe penalties in case any member of the combination divulges their plans of stealing and conveying properties from station to station, up and down the Mississippi and other routes: And Whereas it is reported that the fear of the execution of the pains and penalties of their secret oath on their persons prevents some members of said secret association (who have, through falsehood and deceit, been drawn into their snares,) from divulging the same to the legally-constituted authorities of the land: Know ye, therefore, that I, Joseph Smith, mayor of the city of Nauvoo, will grant and insure protection against all personal mob violence to each and every citizen of this city who will freely and voluntarily come before me and truly make known the names of all such abominable characters as are engaged in said secret combination for stealing, or are accessory thereto, in any manner. And I would respectfully solicit the co-operation of all ministers of justice in this and the neighboring states to ferret out a band of thievish outlaws from our midst. Given under my hand at Nauvoo City, this 25th day of March, A. D., 1843. JOSEPH SMITH. Mayor of said City. Received a letter from Grand Master A. Jonas, requesting the loan of cannon, to celebrate the organization of the new county of Marquette, which I granted. Also received a letter from United States Senator Richard M. Young, with a bond for a quarter section of land. I baptized Mr. Mifflin, of Philadelphia. Issued a writ for the arrest of A. Fields, for disorderly conduct. He was brought in drunk about noon, and abused the court. I ordered him to be put in irons till he was sober. [Sidenote: Case of Benj. Hoyt Before High Council.] The High Council, with my brother Hyrum presiding, sat on an appeal of Benjamin Hoyt, from the decision of David Evans, bishop; which was, that Brother Hoyt cease to call certain characters witches or wizards, cease to work with the divining rod, and cease burning a board or boards to heal those {312} whom he said were bewitched. On hearing the case, the council decided to confirm the decision of Bishop Evans. [Sidenote: Destructive Tempests.] The _St. Louis Gazette_ reports "an awful gale" within the last six weeks. 154 vessels were wrecked on the coast of England, and 190 lives lost; on the coast of Ireland 5 vessels and 134 lives; on the coast of Scotland, 17 vessels, 39 lives; and on the coast of France, 4 vessels and 100 lives; value of vessels and cargoes, roughly estimated, $4,125,000. The Thames Tunnel completed and opened for foot passengers, when 30,000 persons passed through the first day. [Sidenote: Opposition to the Work in South Wales.] Elder William Henshaw, who has encountered considerable opposition since he commenced preaching in South Wales, organized the Pen-y-darran branch, and ordained William Rees Davis, priest, who commenced preaching in the Welsh language, which caused opposition to increase and a considerable number to receive the gospel. While he established that branch of the Church, Brother Henshaw supported himself by work in the coal mines. _Sunday 26_.--At home, the weather being too severe for meeting. _Monday, 27_.--I dictated the following letter to Sidney Rigdon:-- _Letter of Joseph Smith to Sidney Rigdon--Expressing Belief in Rigdon's Complicity in Conspiracy, with John C. Bennett et al._ DEAR SIR:--It is with sensations of deep regret and poignant grief that I sit down to dictate a few lines to you this morning, to let you know what my feelings are in relation to yourself, as it is against my principles to act the part of a hypocrite or to dissemble in anywise whatever with any man. I have tried for a long time to smother my feelings and not let you know that I thought that you were secretly and underhandedly doing all you could to take the advantage of and injure me; but whether my feelings are right or wrong remains for eternity to reveal. I cannot any longer forbear throwing off the mask and letting you {313} know of the secret wranglings of my heart, that you may not be deceived in relation to them, and that you may be prepared, sir, to take whatever course you see proper in the premises. I am, sir, honest, when I say that I believe and am laboring under the fullest convictions that you are actually practicing deception and wickedness against me and the Church of Jesus Christ of Latter-day Saints; and that you are in connection with John C. Bennett and George W. Robinson in the whole of their abominable practices, in seeking to destroy me and this people; and that Jared Carter is as deep in the mud as you, sir, are in the mire, in your conspiracies; and that you are in the exercise of a traitorous spirit against our lives and interests, by combining with our enemies and the murderous Missourians. My feelings, sir, have been wrought upon to a very great extent, in relation to yourself, ever since soon after the first appearance of John C. Bennett in this place. There has been something dark and mysterious hovering over our business concerns, that are not only palpable but altogether unaccountable, in relation to the post office. And, sir, from the very first of the pretensions of John C. Bennett to secure to me the post office, (which, by-the-bye, I have never desired, if I could have justice done me in that department, without my occupancy,) I have known, sir, that it was a fraud practiced upon me, and of the secret plottings and connivings between him and yourself in relation to the matter the whole time, as well as many other things which I have kept locked up in my own bosom. But I am constrained, at this time, to make known my feelings to you. I do not write this with the intention of insulting you, or of bearing down upon you, or with a desire to take any advantage of you, or with the intention of laying even one straw in your way detrimental to your character or influence, or to suffer anything whatever that has taken place, which is within my observation or that has come to my knowledge to go abroad, betraying any confidence that has ever been placed in me. But I do assure you, most sincerely, that what I have said I verily believe; and this is the reason why I have said it--that you may know the real convictions of my heart, not because I have any malice or hatred, neither would I injure one hair of your head; and I will assure you that these convictions are attended with the deepest sorrow. I wish to God it were not so, and that I could get rid of the achings of my heart on that subject; and I now notify you that unless something should take place to restore my mind to its former confidence in you, by some acknowledgments on your part, or some explanations that shall do away my jealousies, I must, as a conscientious man, publish my withdrawal of my fellowship from you to the Church, through the medium of the _Times and Seasons_, and demand of the conference a hearing {314} concerning your case; that, on conviction of justifiable grounds, they will demand your license. I could say much more, but let the above suffice for the present. Yours, in haste, JOSEPH SMITH. I sent the above communication to Elder Rigdon by Dr. Willard Richards; to which I received the following reply. _Sidney Rigdon to Joseph Smith--Denies Existence of Just Cause of the Prophet's Suspicions_. _President Joseph Smith_. DEAR SIR:--I received your letter by the hands of Dr. Richards a few minutes since, the contents of which are surprising to me, though I am glad that you have let me know your feelings, so as to give me a chance to reply to them. Why it is that you have the feelings which you seem to entertain, I know not; and what caused you to think that I had any connection with John C. Bennett at any time is not within my power to say. As to the post office, I never asked Bennett one word about it when I made application for it. If he ever wrote to the department at Washington anything about it, it was and is without my knowledge; for surely I know of no such thing being done at any time; neither did I know, at the time I applied for the office, that you intended to apply for it; nor did I know of it for some time afterwards. As far as the post office is concerned, these are the facts. I wrote myself to the department, offering myself as an applicant, and referred the department to several members of Congress to ascertain my character. This is all I ever did on the subject. I never wrote but one letter to the department on the subject; neither had I at the time any acquaintance of any amount with Bennett, nor for a very considerable time afterwards. He never was at our house but very little, and then always on business, and always in a hurry, did his business, and went off immediately. I know not that Bennett ever knew that I had applied for the office; and I am quite satisfied he did not till some time after I had written to the department on the subject; and if he ever did anything about it, it was and is to this day without my having any knowledge of it. As to the difficulties here, I never at any time gave Bennett any countenance in relation to it, and he knows it as well as I do, and feels it keenly. He has threatened me, severely, that he could do with me as he pleased, and that if I did not cease to aid you and quit trying to {315} save "my Prophet," as he calls you, from the punishment of the law, he would turn against me; and while at St. Louis, on his way to Upper Missouri, he, in one of his speeches, made a violent attack on myself, all predicated on the fact that I would not aid him. Such are his feelings on the subject and his threatenings. As to Jared Carter, if there is anything in his mind unfavorably disposed to you, he has, as far as I know, kept it to himself; for he never said anything to me, nor in my hearing, from which I could draw even an inference of that kind. He was here yesterday, when you came, much dejected in spirit in relation to his temporal affairs, and commenced telling of the great injuries he had received by his son-in-law, and the great losses he had sustained by him, and seemed greatly dejected on account of it; but he never mentioned any other subject. When I went to La Harpe on Friday, it was purely in relation to temporal matters, making arrangements for provisions for the ensuing season and to regulate some matters in relation to property only. While there, I heard the report of the new indictments; and Mr. Higbee told me, the day before I went out, that I was among the number of those who were to be demanded. In relation to this, I made such inquiry as I thought would enable me to determine the fact, but failed in the attempt. I confess I felt some considerable interest in determining this fact, and felt anxious to know if I could find out how it was. Now, on the broad scale, I can assert in truth, that with myself and any other person on this globe there never was nor is there now existing anything privately or publicly to injure your character in any respect whatever; neither has any person spoken to me on any such subject. All that has ever been said by me has been said to your face, all of which you know as well as I. As to your rights in the post office, you have just the same as any other man. In the new case which occurred yesterday, I have examined all the laws and rules in this office, and find but one section in relation to it, and that indirectly, but gives the postmaster no right to abate the postage, nor make any disposition of the letter or letters; but address the department, and they will give such instruction in the case as they deem correct. I have written on the subject to the department. I can conclude by only saying that I had hoped that all former difficulties had ceased for ever. On my part they were never mentioned to any person, nor a subject of discourse at any time nor in any place. I was tired hearing of them, and was in hopes that they slumbered for ever. While at La Harpe the subject was never once mentioned. The only thing was the inquiry I made myself to find out, as far as I could, whether the report made to me by Mr. Higbee was correct or no, and this in relation to myself only. If being entirely silent on the subject at {316} all times and in all places is an error, then I am guilty. If evading the subject at all times, whenever introduced by others, be a crime, then I am guilty; for such is my uniform custom. If this letter is not satisfactory, let me know wherein; for it is peace I want. I have been interrupted a great many times since I began to write, by people calling at the office. Respectfully, SIDNEY RIGDON. P.S.--I do consider it a matter of just offense to me to hear about Bennett's assisting me to office. I shall have a lower opinion of myself than I now have when I think I need his assistance. S. R. Opened court to try Field for drunkenness and abusing his wife. I fined him $10 and costs, and required him to find bail of $50 to keep the peace for six months. A conference held at Hartland, Niagara county, New York. Three elders and one priest were ordained, and five added to the Church. It is estimated that the Chinese loss, in their recent war with England, was 15,000 men, 1,500 pieces of cannon, and a great portion of their navy. [Sidenote: Insult Resented.] _Tuesday, 28_.--I removed my office from the smoke house (which I have been obliged to occupy for some months,) to the small upper room in the new brick store. Josiah Butterfield came to my house and insulted me so outrageously that I kicked him out of the house, across the yard, and into the street. Elder Brigham Young visited George A. Smith, who was very sick. _Wednesday, 29_.--Sat with Orson Spencer on a case of debt, and gave judgment against Dr. Foster, the defendant. _Thursday, 30_.--In the office, in relation to a new bond presented to me by Dr. Brink, which I rejected as informal, and told Charles Ivins he might improve my share of the ferry one year, and cautioned him that if he did not consider Brink good for heavy damages, he would be foolish to be his bondsman. {317} Brink afterwards took an appeal to the Municipal Court, to be tried on the 10th of April. Elder Hyde returned from Quincy, having delivered ten lectures and baptized three persons. [Sidenote: The Prophet as a Justice of the Peace.] At half-past one, p.m., I was called to sit as justice of the peace, with Alderman George W. Harris, on the case of Webb _v_. Rigby, for forcible entry and detainer. During the trial the court fined Esquire O. C. Skinner twenty dollars for insulting a witness, and would have fined him ten dollars more for his contempt of court, but let him off on his submissive acknowledgments. The trial closed about one o'clock on Friday morning. _Friday, 31_.--At ten, a.m., I opened court for trial of Amos Lower, for assaulting John H. Burghard. After hearing testimony, fined Lower $10. Spent the afternoon at Mr. Lucian Woodworth's in company with Brother Hyrum, Heber C. Kimball, Orson Hyde, Wilford Woodruff, and Brother Chase, with our wives; had a good time, and feasted on a fat turkey. {318} CHAPTER XVII. EULOGY OF LORENZO D. BARNES--THE BEGINNING OF AUXILIARY ORGANIZATIONS IN THE CHURCH--IMPORTANT ITEMS OF DOCTRINE PROCLAIMED AT RAMUS--THE GENERAL CONFERENCE OF APRIL 6TH, 1843. _Saturday, April 1, 1843_.--Called at the office about ten a.m., for "the Law of the Lord;" and about noon I heard read "Truthiana" No. 3, from the _Boston Bee_. At two p.m., I started in company with Orson Hyde and William Clayton for Ramus. The roads were very muddy. We arrived about half-past six, p.m., and were very joyfully received by Brother Benjamin F. Johnson, where we slept for the night. Elders Brigham Young and John Taylor went to La Harpe. The _Times and Seasons_ contains a well written editorial upon the signs of the times. (See vol. 4, page 153.) _Minutes of a Conference at Augusta, Lee County, Iowa, April 1st, 1843_. James Brown was appointed the presiding Elder of the Augusta branch, which numbered eighty-four members in good standing, including two high priests, eleven elders, four priests, two teachers and one deacon. Twelve persons united with the branch. Seven elders, two priests and one deacon were ordained. One of the elders was a Lamanite of the Delaware tribe. A resolution was unanimously passed to uphold the first presidency and follow their counsels, and to use their utmost endeavors to build the Nauvoo House as well as the Temple. A number of discourses were preached during the conference, and several persons requested baptism at the close. Elder P. P. Pratt writes: {319} _Letter of Elder Parley P. Pratt Eulogizing Lorenzo D. Barnes, the First Elder to Die while on a Foreign Mission_. Alton, April 1, 1843. DEAR BROTHER:--Brother Lorenzo Snow arrived at St. Louis last Wednesday, from England with about two hundred and fifty emigrants. They are now lying on a boat bound for Nauvoo as soon as the river opens. They sailed from England some time in January, and bring a copy of the _Millennial Star_ and some private letters, under date of January 1st, 1843. From these we learn the painful fact that our dear brother and fellow-laborer, Elder Lorenzo D. Barnes is gone to be with Christ. He lingered some weeks with a fever, and at length died in the triumphs of faith. He died on the morning of tho 20th of December last, at Bradford, the first messenger of this last dispensation, who, for Christ's sake and the Gospel's, has laid down his life in a foreign land. In this dispensation of Providence, an entire people are called to mourn. Brother Barnes was everywhere known and universally beloved as a meek, humble, and zealous minister of the Gospel, who has labored extensively for many years with great success. Such was his wisdom and prudence, and such his modesty and kindness, that he won the friendship not only of the Saints, but of thousands of various sects, and of those who made no profession. In short, his was the favored portion which falls to the lot of but few men, even among the great and good. He was loved and esteemed by many and hated by few, in all the wide circle of his acquaintance. But in the midst of a useful career on earth, he is suddenly and to us unexpectedly called away to a higher and more glorious field of action, with the spirits of the just, in the high council of the King of Kings. His spirit now justly claims an honored seat; his voice is now heard in the deliberations of the high and mighty ones, who are the principal movers in the great events of the dispensation of the fullness of times, whilst his body lies sleeping far away from his native shore, on a distant island of the sea. No father or mother, or kindred were near To receive his last blessing or drop a kind tear, With heart-broken anguish to weep o'er his tomb, To adorn it with roses of richest perfume. Yet he was lamented with many a tear, By hearts full of sorrow--by soul's as sincere, Who in solemn procession repaired to the grave, To mourn for the stranger no kindness could save. {320} 'Twas a tribute from souls he had won for his Lord-- Yea, brothers and sisters made nigh by his word, Whose love was as strong and whose friendship as pure-- Whose grief was as heart-felt as heart can endure. His name and memory will be dear to thousands, and will be handed down to all generations, as one who has devoted his time from early youth in the service of his God and of his fellow-creatures, and has laid down his life for Christ's sake and the Gospel's, to find it again, even life eternal.[A] [Footnote A: Lorenzo D. Barnes, the subject of the above eulogy, was born in 1812, and ordained a member of the second quorum of Seventy at Kirtland, in 1835. When the Adam-ondi-Ahman stake of Zion was organized in June, 1838, he was made a member of the High Council, and also the secretary of that stake, though continuing to hold the office of Seventy. He was one of the Seventy appointed to accompanying the Twelve on their mission to Europe. (See minutes of the general conference of the Church, held in Quincy, Illinois, May 4, 5, 6, 1839. HISTORY OF THE CHURCH, vol. iii, pp. 246-7.) He died December 20, 1842, at Bradford, England. In 1852 his body was brought from England and interred in the Salt Lake City cemetery, where a suitably inscribed monument erected by the second quorum of Seventy Salt Lake City, marks his resting place.] The Saints in England seem to be still rejoicing in the truth and increasing in numbers. The emigration to Nauvoo is gathering as a cloud, yea, they are flocking as doves to their windows from all parts of England and the United States. The ice remaining so late in the river has congregated them in St. Louis in great numbers, some from Ohio and the East, and from various places. I think that thousands will land in Nauvoo in the course of the spring. Yes, as soon as the ice is out, they will throng to Nauvoo in swarms. The people in Missouri are beginning to be more and more astonished, and are expressing great fears that "Joe Smith" will yet prevail, so as to restore the supremacy of the laws in that dark corner of the earth, where a gang of robbers and murderers have so long controlled a state. I long to be with you on the 6th of April, but fear that the ice will prevent. I am in haste, Yours in the new covenant, PARLEY P. PRATT. _A Short Sketch of the Rise of the "Young Gentlemen and Ladies Relief Society" from in the Times and Seasons_.[B] [Footnote B: Vol. iv, p. 154-7. A reading of the above minutes will more clearly describe a Mutual Improvement Association than a Relief Society; and this incident may not improperly he regarded as the first step towards that great improvement in the Church which has been such a mighty aid in holding to the faith of their fathers the youth of Israel.] In the latter part of January, 1843, a number of young people assembled at the house of Elder Heber C. Kimball, who warned them {321} against the various temptations to which youth is exposed, and gave an appointment expressly for the young at the house of Elder Billings; and another meeting was held in the ensuing week, at Brother Farr's school-room, which was filled to overflowing. Elder Kimball delivered addresses, exhorting the young people to study the scriptures, and enable themselves to "give a reason for the hope within them," and to be ready to go on to the stage of action, when their present instructors and leaders had gone behind the scenes; also to keep good company and to keep pure and unspotted from the world. The next meeting was appointed to be held at my house; and notwithstanding the inclemency of the weather, it was completely filled at an early hour. Elder Kimball, as usual, delivered an address, warning his hearers against giving heed to their youthful passions, and exhorting them to be obedient and to pay strict attention to the advice of their parents, who were better calculated to guide them on the pathway of youth than they themselves. My house being too small the next meeting was appointed to be held in the hall over my store. I addressed the young people for some time, expressing my gratitude to Elder Kimball for having commenced this glorious work, which would be the means of doing a great deal of good, and said the gratitude of all good men and of the youth would follow him through life, and he would always look back upon the winter of 1843 with pleasure. I experienced more embarrassment in standing before them than I should before kings and nobles of the earth; for I knew the crimes of which the latter were guilty, and I knew precisely how to address them; but my young friends were guilty of none of them, and therefore I hardly knew what to say. I advised them to organize themselves into a society for the relief of the poor, and recommended to them a poor lame English brother (Maudesley) who wanted a house built, that he might have a home amongst the Saints; that he had gathered a few materials for the purpose, but was unable to use them, and he has petitioned for aid. I advised them to choose a committee to collect funds for this purpose, and perform this charitable act as soon as the weather permitted. I gave them such advice as I deemed was calculated to guide their conduct through life and prepare them for a glorious eternity. A meeting was appointed to carry out these suggestions, at which William Cutler was chosen president and Marcellus L. Bates, clerk. Andrew Cahoon, Claudius V. Spencer and Stephen Perry were appointed to draft a constitution for the society and the meeting adjourned to the 28th of March, when the said committee submitted a {322} draft of a constitution, consisting of twelve sections. The report was unanimously adopted, and the meeting proceeded to choose their officers, William Walker was chosen president; William Cutler, vice-president; Lorin Walker, treasurer; James M. Monroe, secretary. Stephen Perry, Marcellus L. Bates, Redden A. Allred, William H. Kimball and Garret Ivans were appointed a committee of vigilance. The meeting then adjourned until the next Tuesday evening. The next meeting was addressed by Elders Brigham Young, Heber C. Kimball and Jedediah M. Grant, whose instructions were listened to with breathless attention. The _Boston Weekly Bee_ has the following: MORMONISM. SIR:--On Thursday evening, March 23, agreeable to appointment, Elder George J. Adams addressed a large concourse of people on the Character and Mission of Joseph Smith the Prophet. In speaking of him, he bears a positive and direct testimony to the divinity of his mission. He does this without hesitation, just as if he meant what he said, and said what he meant. He does not say he hopes Joseph Smith is a true prophet, but says he is positive that such is the fact. On the Sabbath, March 26th, during the day, he introduced Elder E. P. Maginn, and gave him a high recommendation as an able minister of the fullness of the Gospel, who is to take his place in Boston for the present. He also spoke of Elder Orson Hyde, one of the Twelve Apostles, that would probably visit them this spring; and, according to Adams' account of him, he must be a perfect Apollo in learning and eloquence. The Boylston hall was a perfect jam during the day and evening. On Tuesday evening he gave his farewell lecture. That was a rich treat indeed, embodying the outline of the faith and doctrine of Latter-day Saints. But on Wednesday evening, at the great tea party, was the time it was clearly manifested that kindest feelings existed in this city towards the Mormons. There were present on that occasion over five hundred people: three hundred and fifty sat down at the first table. After supper, Elder Adams delivered a very appropriate and eloquent address. It was listened to with profound attention, during which time we saw the tear start in many an eye. During his remarks he spoke very beautifully of "the marriage supper of the Lamb," that was to wind up this last dispensation, cause creation to cease to groan, and usher in the long-looked-for period when universal religion, liberty and toleration shall be proclaimed from "mountain-top to mountain-top and every man in every place shall meet a brother and a friend." {323} Yours truly, (not a Mormon, but) one of the many friends to that much abused people. D. W. R. Boston, April 1, 1843. _Sunday, 2_.--Wind N.E. Snow fell several inches, but melted more or less. [Sidenote: Orson Hyde Corrected by the Prophet.] At ten a.m. went to meeting. Heard Elder Orson Hyde preach, comparing the sectarian preachers to crows living on carrion, as they were more fond of lies about the Saints than the truth. Alluding to the coming of the Savior, he said, "When He shall appear, we shall be like Him, &c. He will appear on a white horse as a warrior, and maybe we shall have some of the same spirit. Our God is a warrior. (John xiv, 23.) It is our privilege to have the Father and Son dwelling in our hearts, &c." We dined with my sister Sophronia McCleary, when I told Elder Hyde that I was going to offer some corrections to his sermon this morning. He replied, "They shall be thankfully received." _Important Items of Instruction given by Joseph the Prophet at Ramus, Illinois, April 2nd, 1843_.[C] [Footnote C: See Doctrine and Covenants, section cxxx.] When the Savior shall appear, we shall see Him as He is. We shall see that He is a man like ourselves, and that the same sociality which exists among us here will exist among us there, only it will be coupled with eternal glory, which glory we do not now enjoy. (John xiv:23.) The appearing of the Father and the Son, in that verse, is a personal appearance; and the idea that the Father and the Son dwell in a man's heart is an old sectarian notion, and is false. In answer to the question, "Is not the reckoning of God's time, angel's time, prophet's time, and man's time according to the planet on which they reside?" I answer, yes. But there are no angels who minister to this earth but those who do belong or have belonged to it. The angels do not reside on a planet like this earth; but they reside in the presence of God, on a globe like a sea of glass and fire, where all things for their glory are manifest--past, present, and future, and are continually before the Lord. The place where God resides is a great {324} Urim and Thummim. This earth in its sanctified and immortal state, will be made like unto crystal and will be a Urim and Thummim to the inhabitants who dwell thereon, whereby all things pertaining to an inferior kingdom, or all kingdoms of a lower order, will be manifest to those who dwell on it; and this earth will be Christ's. Then the white stone mentioned in Revelation ii:17, will become a Urim and Thummim to each individual who receives one, whereby things pertaining to a higher order of kingdoms, will be made known; and a white stone is given to each of those who come into the celestial kingdom, whereon is a new name written, which no man knoweth save he that receiveth it. The new name is the key word. I prophesy, in the name of the Lord God, that the commencement of the difficulties which will cause much bloodshed previous to the coming of the Son of Man will be in South Carolina. It may probably arise through the slave question. This voice declared to me while I was praying earnestly on the subject, December 25th, 1832.[D] [Footnote D: See Doctrine and Covenants, section lxxxvii. Also HISTORY OF THE Church vol. I, chapter xxii, where the revelation here alluded to is given _in extenso_.] I was once praying very earnestly to know the time of the coming of the Son of Man, when I heard a voice repeat the following: "Joseph, my son, if thou livest until thou art eighty-five years old, thou shalt see the face of the Son of Man; therefore let this suffice, and trouble me no more on this matter." I was left thus, without being able to decide whether this coming referred to the beginning of the millennium or to some previous appearing, or whether I should die and thus see His face. I believe the coming of the Son of Man will not be any sooner than that time. [Sidenote: The Prophet Expounds the Scriptures.] At one p.m., attended meeting, I read the 5th chapter of Revelation, referring particularly to the 6th verse, showing from that the actual existence of beasts in heaven. Probably those were beasts which had lived on another planet, and not ours. God never made use of the figure of a beast to represent the kingdom of heaven. When it is made use of, it is to represent an apostate church. This is the first time I have ever taken a text in Revelation; and if the young Elders would let such things alone it would be far better. Then corrected Elder Hyde's remarks, the same as I had done to him privately. {325} At the close of the meeting we expected to start for Carthage, but the bad weather prevented; so I called another meeting in the evening. Between meetings I read in Revelation with Elder Hyde, and expounded the same, during which time several persons came in and expressed their fears that I had come in contact with the old scriptures. At seven o'clock meeting, I resumed the subject of the beast, and showed very plainly that John's vision was very different from Daniel's prophecy--one referring to things actually existing in heaven; the other being a figure of things which are on earth. _The Persistence of Intelligence--Blessings Predicated on Law_.[E] [Footnote E: See Doctrine and Covenants, section cxxx.] Whatever principle of intelligence we attain unto in this life, it will rise with us in the resurrection; and if a person gains more knowledge and intelligence in this life through his diligence and obedience than another, he will have so much the advantage in the world to come. There is a law irrevocably decreed in heaven before the foundations of this world, upon which all blessings are predicated: and when we obtain any blessing from God, it is by obedience to that law upon which it is predicated. The Father has a body of flesh and bones as tangible as man's; the Son also; but the Holy Ghost has not a body of flesh and bones, but is a personage of Spirit. Were it not so, the Holy Ghost could not dwell in us. A man may receive the Holy Ghost, and it may descend upon him and not tarry with him. [Sidenote: Questions Submitted to the Prophet.] "What is the meaning of the scripture, 'He that is faithful over a few things shall be made ruler over many; and he that is faithful over many, shall be made ruler over many more'? What is the meaning of the parable of the Ten Talents? Also the conversation with Nicodemus, 'Except a man be born of water and of the Spirit'?" were questions put to me which I shall not answer at present. I closed by flagellating the audience for their fears, and called upon Elder Hyde to get up and fulfill his {326} covenant to preach three-quarters of an hour, otherwise I would give him a good whipping. Elder Hyde arose and said "Brothers and sisters, I feel as though all had been said that can be said. I can say nothing, but bless you." At the close of the meeting, we returned to Benjamin F. Johnson's, where we slept; and I remarked that the hundred and forty-four thousand sealed are the priests who should be anointed to administer in the daily sacrifice. Dimick B. Huntington returned from Chicago, having had a very cold and severe journey. The ice in Chicago harbor was three feet thick. Brought me a letter from Mr. Justin Butterfield. _Monday, April 3_.--Miller's day of judgment has arrived, but it is too pleasant for false prophets.[F] [Footnote F: This has reference to William Miller, who predicted that on the 3rd of April, 1843, the Christ would come in glory, and the end of the world would come. See footnote, page 272, this volume.] At two p.m., started for Carthage, where we arrived about four p.m., and stayed at Jacob B. Backenstos'. Elders Young and Taylor returned to Nauvoo, having preached four times. In the evening, reading the Book of Revelation with Elder Hyde and conversing with Esquire Backman. Upward of $12,000,000 have been recently expended by the French government to fortify the city of Paris. _Tuesday, 4_.--Spent five hours preaching to Esquire Backman, Chancery Robinson, and Backenstos. Backman said, "Almost thou persuadest me to be a Christian." We left Carthage about two p.m., and arrived at Nauvoo, at have-past five. _Wednesday, 5_.--Sat with Aldermen Spencer, Wells, Hills, Harris, Whitney and Kimball, associate-justices in the municipal court on a writ of habeas corpus, and discharged Jonathan and Lewis Hoopes from custody. A branch of the Church organized at Mount Holly, New Jersey, of twenty-five members, by Elder Newton. {327} _Thursday, April 6_.--I was detained from conference to hear a case of assumpsit, Widow Thompson, _versus_ Dixon, until eleven a.m. The first day of the fourteenth year of the Church of Jesus Christ of Latter-day Saints. Sun shone clear, warm and pleasant. The snow has nearly all disappeared, except a little on the north side of the hill above Zarahemla, Iowa. The ice is about two feet thick on the Mississippi, west of the Temple. A considerable number of the brethren crossed from the Iowa side of the river to the conference, on the ice. The walls of the Temple are from four to twelve feet above the floor. _Minutes of the General Conference, Beginning April 6th, 1843_. An annual conference of the Church of Jesus Christ of Latter-day Saints was convened on the floor of the Temple. There were present--Hyrum Smith, Patriarch; Brigham Young, Heber C. Kimball, Orson Pratt, Wilford Woodruff, John Taylor, George A. Smith, and Willard Richards, of the quorum of the Twelve; Elder Amasa Lyman, and a very large assembly of the elders and Saints. Elder Brigham Young announced that President Joseph Smith was detained on business, but would be present soon. Sang a hymn. Elder Amasa Lyman opened by prayer, and another hymn was sung. Elder Orson Pratt then read the third chapter of the second epistle of Peter, and spoke upon the subject of the resurrection. At ten minutes before twelve o'clock, President Joseph Smith and Elders Rigdon and Hyde arrived. PRESENTATION OF AUTHORITIES. At twelve o'clock, President Joseph Smith commenced by saying "We all ought to be thankful for the privilege we enjoy this day of meeting so many of the Saints, and for the warmth and brightness of the heavens over our heads; and it truly makes the countenances of this great multitude to look cheerful and gladdens the hearts of all present." He next stated the object of the meeting, which was-- First. To ascertain the standing of the First Presidency, which he should do by presenting himself before the conference. Second. To take into consideration the expediency of sending out the {328} Twelve, or some of them, amongst the branches of the Church, to obtain stock to build the Nauvoo house; for the time has come to build it. Third. The elders will have the privilege of appeals from the different conferences to this, if any such cases exist. These are the principal items of business which I have at present to lay before you. It is necessary that this conference give importance to the Nauvoo House. A prejudice exists against building it, in favor of the Temple; and the conference is required to give stress to the building of the Nauvoo House. This is the most important matter for the time being; for there is no place in this city where men of wealth, character and influence from abroad can go to repose themselves, and it is necessary we should have such a place. The Church must build it or abide the result of not fulfilling the commandment. President Joseph then asked the conference if they were satisfied with the First Presidency, so far as he was concerned as an individual to preside over the whole Church, or would they have another? If, said he, I have done anything to injure my character, reputation, or standing, or have dishonored our religion by any means in the sight of angels or in the sight of men and women, I am sorry for it; and if you will forgive me, I will endeavor to do so no more. I do not know that I have done anything of the kind. But if I have, come forward and tell me of it. If any one has any objection to me, I want you to come boldly and frankly and tell me of it; and if not, ever after hold your peace. Motion was made are seconded, that President Joseph Smith continue President of the whole Church. After a few minutes' silence, the motion was put by President Brigham Young, when one vast sea of hands was presented, and the motion was carried unanimously. President Joseph returned his thanks to the assembly for the manifestation of their confidence, and said he would serve them according to the best ability God should give him. Elder Brigham Young moved, and Elder Orson Hyde seconded, that Elder Sidney Rigdon be continued in his office as counselor to President Smith. Elder Rigdon spoke, saying, "The last time I had the privilege of attending conference was at the laying of the corner stones of this Temple; and I have had but poor health since, and have been connected with circumstances the most forbidding, which, doubtless, have produced some feelings. I have never had a doubt of the work. My feelings concerning Bennett were always the same. I told my family to guard against that fellow, for some time he will attempt to make a rupture among this people. I had so little confidence in him that I always felt myself at his defiance. I was once threatened by Warren Parrish, if I would {329} not coincide with his views; and I have just received such a threatening letter from John C. Bennett, that if I did not turn my course I should feel the force of his power. As there is now an increase of my health and strength, I desire to serve you in any way it is possible for me to do. If any one has any feelings against me, I hope they will express them." Dimick B. Huntington asked him what he meant when he said Bennett was a good man, etc., when he called him a perfect gentleman and he had nothing against him. Elder Rigdon said he did not recollect it. He did not then know as much about Bennett as he had learned afterwards. I say now, he never offered any abuse in my house. Bennett has never been about my house but little. I never saw anything about the man but what was respectable. He came to Robinson's. I was in debt to him, and consequently boarded him. I think Dimick must be mistaken. Dimick: I know I am not. I have no private pique against Elder Rigdon. The vote was then put and carried almost unanimously. President Joseph Smith presented William Law as his second counselor, who was sustained by unanimous vote. President Hyrum Smith, patriarch, said he wished to be tried, when it was voted unanimously that he retain his office of patriarch. He then blessed the people and asked the Lord to bless them also. REMARKS OF THE PROPHET ON COLLECTING FUNDS. President Joseph Smith said he did not know anything against the Twelve. If he did, he would present them for trial. It is not right that all the burden of the Nauvoo House should rest on a few individuals; and we will now consider the propriety of sending the Twelve to collect means for it. There has been too great a solicitude in individuals for the building of the Temple to the exclusion of the Nauvoo House. Agents have had too great latitude to practice fraud by receiving donations, and never making report. The Church has suffered loss, and I am opposed to that system of collecting funds when any elder may receive moneys. I am opposed to any man handling the public funds of the Church who is not duly authorized. I advise that some means be devised for transacting business on a sure foundation. The Twelve are the most suitable persons to perform this business, and I want the conference to devise some means to bind them as firm as the pillars of heaven, if possible. The Twelve were always honest, and it will do them no hurt to bind them. It has been reported that they receive wages at two dollars per day for their services. I have never heard this till recently, and I do not believe it. I know the Twelve have never had any wages at all. They have {330} fulfilled their duties; they have always gone where they were sent, and have labored with their hands for their support when at home. If we send them into the world to collect funds, we want them to return those funds to this place, that they may be appropriated to the very purpose for which they were designed. I go in for binding up the Twelve solid, putting them under bonds; and let this conference institute an order to this end, and that the traveling expenses of the agents shall not be borne out of the funds collected for building these houses; and let no man pay money or stock into the hands of the Twelve, except he transmit an account of the same immediately to the Trustee-in-Trust; and let no man but the Twelve have authority to act as agent for the Temple and Nauvoo House. I would suggest the propriety of your saying that no money should ever be sent by any man, except it be by some one whom you have appointed as agent, and stop every other man from receiving moneys. It has been customary for any elder to receive moneys for the Temple when he is traveling. But this system of things opened a wide field for every kind of imposition, as any man can assume the name of a "Mormon" elder and gather his pockets full of money and go to Texas. Many complaints have come to me of money being sent that I have never received. I will mention one case. He is a good man: his name is Daniel Russell, from Akron, New York. His brother Samuel had been east on business for him, and there received twenty or twenty-five dollars as a donation to the Temple, which he put in Daniel Russell's bag, with his money, and forgot to take it out before he returned the bag. Two or three days after his return, he called on his brother for the money belonging to the Church; but Daniel thought Samuel had paid out too much of his money, and he would keep the Church's money to make good his own. I called to see Daniel Russell about the money, and he treated me so very politely, but did not give me to understand he ever meant to pay it. He said he did not know at the time that there was any Church money in the bag,--that he had paid it out, and he had none now. Samuel Russell, who brought the money from the east, stated to the conference that he did not think it was because his brother was short of funds that he kept it, for he had money enough. He had told him that he should not be out of funds again--that his brother had twenty dollars of the Church funds and some dried fruit for the President. President Joseph resumed: I give this as a sample of a thousand instances. We cannot give an account to satisfy the people on the Church books unless something is done. I propose that you send your moneys for the Temple by the Twelve or some agent of your own choosing; and if you send by others and the money is lost, it is lost to yourselves; I cannot be responsible for it. Everything that falls into my hands {331} shall be appropriated to the very thing it was designed for. It is wrong for the Church to make a bridge of my nose in appropriating funds for the Temple. The act of incorporation required of me securities, which were lodged in the proper hands, as the law directs; and I am responsible for all that comes into my hands. The Temple committee are bound to me in the sum of $2,000, with good security. If they apply any property where they ought not, they are liable to me for it. Individuals are running to them with funds every day, and thus make a bridge over my nose. I am not responsible for it. If you put it into the hands of the Temple committee, neither I nor my clerk know anything of it. So long as you consider me worthy to hold this office, [Sole Trustee-in-Trust for the Church] it is your duty to attend to the legal forms belonging to the business; and if not, put some other one in my place. My desire is that the conference minutes may go forth in such form that those abroad may learn the order of doing business, and that the Twelve be appointed to this special mission of collecting funds for the Nauvoo House, so that all may know how to send their funds safely, or bring them themselves and deliver them to the Trustee-in-Trust or his clerk, who can always be found in the office. Who are the Temple committee, that they should receive the funds? They are nobody. When I went to the White House at Washington, and presented letters of introduction from Thomas Carlin, governor of Illinois, to Martin Van Buren, he looked at them very contemptuously, and said, "Governor Carlin! Governor Carlin! Who's Governor Carlin? Governor Carlin's nobody." I erred in spirit: I have been sorry for it ever since. I confess my mistake; and I here make my apology to all the world; and let it be recorded on earth and in heaven that I am clear of the sin of being angry with Martin Van Buren for saying, "Governor Carlin's nobody." All property ought to go through the hands of the Trustee-in-Trust. There have been complaints against the Temple committee for appropriating Church funds more freely for the benefit of their own children than to others who need assistance more than they do; and the parties may have till Saturday to prepare for trial. It was then voted unanimously that the Twelve be appointed a committee to collect funds to build the Nauvoo House and receive moneys for the Temple, with this proviso--That the Twelve give bonds for the safe delivery of all funds coming into their hands belonging to the Nauvoo House and Temple to the Trustee-in-Trust; and that the payer also make immediate report to the Trustee-in-Trust of all moneys paid by him to the Twelve; and that the instructions of President Joseph Smith to the conference be carried into execution. Elder W. W. Phelps proposed that the Twelve sign triplicate receipts for moneys received, for the benefit of the parties concerned. {332} Elder Brigham Young objected, and said he should never give receipts for cash, except such as he put into his own pocket for his own use; for it was calculated to make trouble hereafter, and there were better methods of transacting the business and more safe for the parties concerned; that he wished this speculation to stop, and would do all in his power to put it down: to which the Twelve responded, Amen. Elder Young asked if any one knew anything against any one of the Twelve--any dishonesty. If they did, he wanted it exposed. He said he knew of one who was not dishonest. He also referred to muzzling the ox that treadeth out the corn, etc. President Joseph said, I will answer Brother Brigham. There is no necessity for the Twelve being abroad all the time preaching and gathering funds for the Temple. Spend the time that belongs to preaching abroad, and the rest of the time at home to support themselves. It is no more for the Twelve to go abroad and earn their living in this way than it is for others. The idea of not muzzling the ox is a good old Quaker song; but we will make the ox tread out the corn first, and then feed him. I am bold to declare that I have never taken the first farthing of Church funds for my own use, till I have first consulted the proper authorities. When there was no quorum of the Twelve or High Priests for me to consult, I have asked the Temple committee, who had no particular business with it; but I did it for the sake of peace. (Elder Cutler said it was so.) Let the conference stop all agents from collecting funds, except the Twelve. When a man is sent to preach the first principles of the gospel, he should preach that, and let the rest alone. Choir sang a hymn. Elder Orson Hyde prayed; and at twelve minutes before two o'clock, p.m., conference adjourned for one hour. _Afternoon Session_. [Conference re-assembled at three o'clock, p. m.] HYRUM SMITH'S REMARKS ON THIEVES. Patriarch Hyrum Smith commenced by saying that he had some communication to make to the conference on stealing, and he would do it while waiting for President Joseph Smith, and referred to the article in the last number of the _Wasp_. Said he, I have had an interview with a man who formerly belonged to the Church. He revealed to me that there is a band of men, and some who pretend to be strong in the faith of the doctrine of the Latter-day Saints; but they are hypocrites, and some who do not belong to the Church, who are bound together by secret oaths, obligations, and penalties to keep the secret; and they hold that it is right to steal from any one who does not belong to the {333} Church, provided they consecrate one-third of it to the building of the Temple. They are also making bogus money. This man says he has become convinced of the error of his ways and has come away from them to escape their fury. I wish to warn you all not to be duped by such men, [these outlaws] for they are the Gadiantons of the last days. He then read from the _Wasp_, as republished from the _Times and Seasons_, his own affidavit and the proceedings of the authorities of the Church generally, dated Nov. 26, 1841. The man who told me said, "this secret band refer to the Bible, Book of Doctrine and Covenants, and Book of Mormon to substantiate their doctrines; and if any of them did not remain steadfast, they ripped open their bowels and gave them to the cat-fish." But no such doctrines are taught in those books. They say that it has been taught from this stand that they are the little foxes that spoil the vines, and the First Presidency are the big foxes; and the big foxes wanted the little foxes to get out of the city and spread abroad, so that the big foxes might have a chance; which everybody knows is false. All these things are used to decoy the foolish and unwary. I will mention two names--David Holman and James Dunn. They were living in my house. I went to them and asked them if they were stealing for a livelihood? Holman confessed that he had stolen from the world, not from the brethren. I told them to get out of my house. David asked me to forgive him, and he lifted his hands towards heaven and swore, if I would forgive him, he would never do so again. Soon after he went to Montrose, where he was found stealing salt. He then stole a skiff and came across the river, stole a barrel of flour that had just been landed from a steamer, rowed down the river to Keokuk and sold the flour for $2.00, saying he had picked it up in the river, and it was likely a little damaged, got his pay, and went his way. Dunn would not promise to quit stealing, but said he would go to St. Louis. I tell you today, the men that steal shall not long after be brought to the penitentiary. They will soon he brought to condign punishment. I demand, in the presence of God, that you will exert your wit and your power to bring such characters to justice. If you do not, the curse of God will rest upon you. Such things would ruin any people. Should I catch a Latter-day Saint stealing, he is the last man to whom I would show mercy. President Joseph Smith said, I think it best to continue this subject. I want the elders to make honorable proclamation abroad concerning what the feelings of the First Presidency are; for stealing has never been tolerated by them. I despise a thief. He would betray me if he could get the opportunity. I know that he would be a detriment to any {334} cause; and if I were the biggest rogue in the world, he would steal my horse when I wanted to run away. It has been said that some were afraid to disclose what they knew of these secret combinations; consequently I issued a proclamation, which you may read in the _Wasp_, Number 48. If any man is afraid to disclose what he knows about this gang of thieves, let him come to me and tell me the truth, and I will protect him from violence. Thieving must be stopped. Opportunity was then offered to the elders to bring forward their appeals from other conferences; but no case was presented. THE PROPHET'S REMARKS ON CONDITIONS IN IOWA. President Joseph Smith continued his remarks and said, it is necessary that I make a proclamation concerning Keokuk and also in relation to the economy of the Church on that side of the river. The governor of Iowa has issued a writ in the same manner that Carlin did, and it is now held in Iowa as a cudgel over my head. I was told by the United States attorney that the governor of Iowa had no jurisdiction after the decision of the Supreme Court, and that all writs thus issued were legally dead. Appeals have been made to Governor Chambers; but although he has no plausible excuse, he is not willing to kill that writ or to take it back. I will therefore advise you to serve them a trick that the devil never did,--_i. e._, come away and leave them; come into Illinois, pay taxes in Illinois, and let the Iowegians take their own course. I don't care whether you come away or not. I do not wish to control you; but if you wish for my advice, I would say, let every man, as soon as he conveniently can, come over here; for you can live in peace with us. We are all green mountain boys--Southerners, Northerners, Westerners, and every other kind of "ers," and will treat you well: and let that governor know that we don't like to be imposed upon. In relation to Keokuk, it has been supposed that I made a great bargain with a certain great man there. In the beginning of August last, a stranger came to my house, put on a very long face, and stated that he was in great distress--that he was a stranger in this city, and having understood that I was benevolent, he had come to me for help. He said that he was about to lose $1,400 of property at sheriff's sale for $300 in cash; that he had money in St. Louis, which he expected in two or three days; that the sale would take place the next day; and that he wanted to hire some money for two or three days. I thought on the subject over night, and he came the next morning for an answer. I did not like the looks of the man; but thought I, he is a stranger. I then reflected upon the situation that I had been frequently placed in, and that I had often {335} been a stranger in a strange land, and whenever I had asked for assistance I had obtained it; and it may be that he is an honest man; and if I turn him away, I shall be guilty of the sin of ingratitude. I therefore concluded to loan him $200 in good faith sooner than be guilty of ingratitude. He gave me his note for the same, and said, "whenever you call on me, you shall have the money." Soon after, when I was taken with Carlin's writ, I asked him for the money; but he answered, "I have not got it from St. Louis, but shall have it in a few days." He then said, "since I saw you, a project has entered my mind, which I think may be profitable both for you and me. I will give you a quit claim deed for all the land you bought of Galland, which is twenty thousand acres. You paid Galland the notes, and ought to have them: they are in my hands as his agent, and I will give them up. I also propose deeding to you one-half of my right to all my land in the Iowa territory; and all I ask is for you to give your influence to help to build up Keokuk." I answered, "I have not asked for your property: I don't want it, and would not give a snap of my finger for it; but I will receive the papers; and if I find it as you say, I will use my influence to help to build up the place; but I won't give you anything for the land," and told him I wanted the $200 which was due me. He made out the deeds and gave them to me, and I got them recorded, and he gave up the notes, except a few. I then said to Uncle John Smith, if you go there with the brethren, I will give you the property. But he would not accept it. I then let the same gentleman have some cloth to the amount of $600 or $700. He began, soon after, to tell the brethren what obligations I was under to him. I then wrote him a letter on the subject; but I have since found that he is swindling, and that there is no prospect of getting anything from him. He is owing me about $1,100; and I thought it my duty to publish his rascality, that the elders might do the same in that territory, and prevent the brethren from being imposed upon. He has got a writing to this effect, that if he owned as much as he pretended and did as he said, I would give my influence to build up Keokuk, and on no other terms. His name is J. G. Remick. He took this plan to swindle me out of money, cloth, lumber, etc. I want all the congregation to know it. I was not going to use any influence to have the brethren go to be swindled. My advice is, if they choose, that they come away from Keokuk, and not go there any more. It is not a good location. I am not so much a "Christian" as many suppose I am. When a man undertakes to ride me for a horse, I feel disposed to kick up and throw him off, and ride him. David did so, and so did Joshua. My only weapon is my tongue. I would not buy property in Iowa territory: I consider it stooping to accept it as a gift. {336} In relation to the half-breed land, it is best described by its name--it is half-breed land; and every wise and judicious person as soon as he can dispose of his effects, if he is not a half-breed, will come away. I wish we could exchange some half-breeds and let them go over the river. It there are any that are not good citizens, they will be finding fault tomorrow at my remarks, and that is the key-word whereby you may know them. There is a chance in that place for every abomination to be practiced on the innocent, if they go; and I ask forgiveness of all whom I advised to go there. The men who have possession have the best title; all the rest are forms for swindling. I do not wish for the Saints to have a quarrel there. President Joseph Smith stated that the next business was to settle difficulties where elders have had their licenses taken away, etc., or their membership. But whilst they were preparing, if there was any such case, he would talk on other subjects. THE PROPHET ON THE SECOND COMING OF THE CHRIST. The question has been asked, can a person not belonging to the Church bring a member before the high council for trial? I answer, No. If I had not actually got into this work and been called of God, I would back out. But I cannot back out: I have no doubt of the truth. Were I going to prophesy, I would say the end [of the world] would not come in 1844, 5, or 6, or in forty years. There are those of the rising generation who shall not taste death till Christ comes. I was once praying earnestly upon this subject, and a voice said unto me, "My son, if thou livest until thou art eighty-five years of age, thou shalt see the face of the Son of Man." I was left to draw my own conclusions concerning this; and I took the liberty to conclude that if I did live to that time, He would make His appearance. But I do not say whether He will make his appearance or I shall go where He is. I prophesy in the name of the Lord God, and let it be written--the Son of Man will not come in the clouds of heaven till I am eighty-five years old. Then read the 14th chapter of Revelation, 6th and 7th verses--"And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to Him, for the hour of His judgment is come." And Hosea, 6th chapter, After two days, etc.,--2,520 years; which brings it to 1890. The coming of the Son of Man never will be--never can be till the judgments spoken of for this hour are poured out: which judgments are commenced. Paul says, "Ye are the children of the light, and not of the darkness, that that day should overtake you as a thief in the night." It is not the design of the Almighty to come upon the earth {337} and crush it and grind it to powder, but he will reveal it to His servants the prophets. Judah must return, Jerusalem must be rebuilt, and the temple, and water come out from under the temple, and the waters of the Dead Sea be healed. It will take some time to rebuild the walls of the city and the temple, &c.; and all this must be done before the Son of Man will make His appearance. There will be wars and rumors of wars, signs in the heavens above and on the earth beneath, the sun turned into darkness and the moon to blood, earthquakes in divers places, the seas heaving beyond their bounds; then will appear one grand sign of the Son of Man in heaven. But what will the world do? They will say it is a planet, a comet, &c. But the Son of Man will come as the sign of the coming of the Son of Man, which will be as the light of the morning cometh out of the east. Choir sang a hymn. Prayer by W. W. Phelps. Adjourned at six p.m., until tomorrow morning. _Friday, 7_.-- Conference convened at ten a.m. Singing, prayer by Elder Orson Hyde, and singing. President Joseph Smith stated that the next business in order was to listen to appeals of elders, &c.; but none appeared. He was rather hoarse from speaking so long yesterday, and therefore said he would use the boys' lungs today. The next business in order was to appoint some elders on missions. Voted that Jedediah M. Grant be sent to preside over the church at Philadelphia. Voted that Joshua Grant be sent to preside over the Church at Cincinnati. Voted that Pelatiah Brown go to the village of Palmyra, in New York, and raise up a branch of the Church. _Complaints Against the Temple Committee_. The Temple committee was called up for trial. William Clayton said: Some may expect I am going to be a means of the downfall of the Temple committee. It is not so; but I design to show that they have been partial. Elder Higbee has overrun the amount allowed by the trustees about one-fourth. Pretty much all Elder Higbee's son has received has been in money and store pay. Higbee's son has had nothing credited on his tithing. William F. Cahoon has {338} paid all his tenth; the other sons of Cahoon have had nothing to their credit on tithing. The committee have had a great amount of store pay. One man, who is laboring continually, wanted twenty-five cents in store pay when his family were sick; but Higbee Said he could not have it. Pulaski S. Cahoon was never appointed boss over the stone-cutting shop, but was requested to keep an account of labor in it. During the last six months very little means have been brought into the Temple committee. There are certain individuals in this city who are watching every man who has anything to give the Temple, to get it from him and pay for the same in his labor. Alpheus Cutler said he did not know of any wrong he had done. If any one would show it, he would make it right. The conference voted him clear. Reynolds Cahoon said: This is not an unexpected matter for me to be called up. I do not want you to think I am perfect. Somehow or other, since Elder Cutler went up into the pine country, I have, from some cause been placed in very peculiar circumstances. I think I never was placed in so critical a position since I was born. When President Smith had goods last summer, we had better property; goods would not buy corn without some cash: instead of horses, &c., we took store pay. I have dealt out meal and flour to the hands to the last ounce, when I had not a morsel of meal, flour or bread left in my house. If the trustee, Brother Hyrum, or the Twelve, or all of them will examine and see if I have too much, it shall go freely. I call upon the brethren, if they have anything against me, to bring it forward and have it adjusted. Patriarch Hyrum Smith said: I feel it my duty to defend the committee as far as I can; for I would as soon go to hell as be a committee-man. I will make a comparison for the Temple committee. A little boy once told his father he had seen an elephant on a tree; the people did not believe it, but ran out to see what it was: they looked, and it was only an owl. Reynolds Cahoon said, when Brother Cutler was gone, Brother Higbee kept the books, and they have found as many mistakes against Brother Higbee as in his favor. The conference then voted Cahoon clear. Elias Higbee said: I am not afraid or ashamed to appear before you. When I kept the books, I had much other business on my hands and made some mistakes. The conference voted in favor of Elder Higbee unanimously. President Joseph Smith stated that the business of the conference had closed, and the remainder would be devoted to instruction. It is an insult to a meeting for persons to leave just before its close. If they {339} must go out, let them go half an hour before. No gentlemen will go out of meeting just at closing. Singing by the choir. Prayer by Elder Brigham Young. _The Afternoon Session_. Conference called to order at two-thirty p.m. Singing. Prayer by Elder Brigham Young. Singing. Elder Orson Pratt delivered a discourse from the prophecy of Daniel on the Ancient of Days; for a synopsis of which see _Times and Seasons_, page 204. While the choir was singing, President Joseph remarked to Elder Rigdon: This day is a millennium within these walls, for there is nothing but peace. To a remark of Elder Orson Pratt's, that a man's body changes every seven years, President Joseph Smith replied: There is no fundamental principle belonging to a human system that ever goes into another in this world or in the world to come; I care not what the theories of men are. We have the testimony that God will raise us up, and he has the power to do it. If any one supposes that any part of our bodies, that is, the fundamental parts thereof, ever goes into another body, he is mistaken. Singing by the choir. Prayer by Elder John Taylor. The ice, which had made a bridge across the river since last November, moved away in immense masses. _Morning Session of the Conference, Saturday, April 8th, 1843_. President Joseph Smith addressed the Saints. [The following synopsis was reported by Willard Richards and William Clayton.] President Joseph Smith called upon the choir to sing a hymn, and remarked that "tenor charms the ear, bass, the heart." After singing, he spoke as follows: I have three requests to make of the congregation: The first is, that all who have faith will exercise it and pray the Lord to calm the wind; for as it blows now, I cannot speak long without seriously injuring my health; the next is that I may have your prayers that the Lord will strengthen my lungs, so that I may be able to make you all hear; and the third is, that you will pray for the Holy Ghost to rest upon me, so as to enable me to declare those things that are true. _The Prophet Expounds the Scriptures_. The subject I intend to speak upon this morning is one that I have {340} seldom touched upon since I commenced my ministry in the Church. It is a subject of great speculation, as well amongst the elders of this Church, as amongst the divines of the day: it is in relation to the beasts spoken of by John the Revelator. I have seldom spoken from the revelations; but as my subject is a constant source of speculation amongst the elders, causing a division of sentiment and opinion in relation to it, I now do it in order that division and difference of opinion may be done away with, and not that correct knowledge on the subject is so much needed at the present time. It is not very essential for the elders to have knowledge in relation to the meaning of beasts, and heads and horns, and other figures made use of in the revelations; still, it may be necessary, to prevent contention and division and do away with suspense. If we get puffed up by thinking that we have much knowledge, we are apt to get a contentious spirit, and correct knowledge is necessary to cast out that spirit. The evil of being puffed up with correct (though useless) knowledge is not so great as the evil of contention. Knowledge does away with darkness, suspense and doubt; for these cannot exist where knowledge is. There is no pain so awful as that of suspense. This is the punishment of the wicked; their doubt, anxiety and suspense cause weeping, wailing and gnashing of teeth. In knowledge there is power. God has more power than all other beings, because he has greater knowledge; and hence he knows how to subject all other beings to Him. He has power over all. I will endeavor to instruct you in relation to the meaning of the beasts and figures spoken of. I should not have called up the subject had it not been for this circumstance. Elder Pelatiah Brown, one of the wisest old heads we have among us, and whom I now see before me, has been preaching concerning the beast which was full of eyes before and behind; and for this he was hauled up for trial before the High Council. I did not like the old man being called up for erring in doctrine. It looks too much like the Methodist, and not like the Latter-day Saints. Methodists have creeds which a man must believe or be asked out of their church. I want the liberty of thinking and believing as I please. It feels so good not to be trammelled. It does not prove that a man is not a good man because he errs in doctrine. The High Council undertook to censure and correct Elder Brown, because of his teachings in relation to the beasts. Whether they actually corrected him or not, I am a little doubtful, but don't care. Father Brown came to me to know what he should do about it. The {341} subject particularly referred to was the four beasts and four-and-twenty elders mentioned in Rev. 5:8--"And when he had taken the book, the four beasts and four-and-twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints." Father Brown has been to work and confounded all Christendom by making out that the four beasts represented the different kingdoms of God on the earth. The wise men of the day could not do anything with him, and why should we find fault? Anything to whip sectarianism, to put down priestcraft, and bring the human family to a knowledge of the truth. A club is better than no weapon for a poor man to fight with. Father Brown did whip sectarianism, and so far so good; but I could not help laughing at the idea of God making use of the figure of a beast to represent His kingdom on the earth, consisting of men, when He could as well have used a far more noble and consistent figure. What! the Lord make use of the figure of a creature of the brute creation to represent that which is much more noble, glorious, and important--the glories and majesty of His kingdom? By taking a lesser figure to represent a greater, you missed it that time, old gentleman; but the sectarians did not know enough to detect you. When God made use of the figure of a beast in visions to the prophets He did it to represent those kingdoms which had degenerated and become corrupt, savage and beast-like in their dispositions, even the degenerate kingdoms of the wicked world; but He never made use of the figure of a beast nor any of the brute kind to represent His kingdom. Daniel says (ch. 7, v. 16) when he saw the vision of the four beasts, "I came near unto one of them that stood by, and asked him the truth of all this," the angel interpreted the vision to Daniel; but we find, by the interpretation that the figures of beasts had no allusion to the kingdom of God. You there see that the beasts are spoken of to represent the kingdoms of the world, the inhabitants whereof were beastly and abominable characters; they were murderers, corrupt, carnivorous, and brutal in their dispositions. The lion, the bear, the leopard, and the ten-horned beast represented the kingdoms of the world, says Daniel; for I refer to the prophets to qualify my observations which I make, so that the young elders who know so much, may not rise up like a flock of hornets and sting me. I want to keep out of such a wasp-nest. There is a grand difference and distinction between the visions and figures spoken of by the ancient prophets, and those spoken of in the revelations of John. The things which John saw had no allusion to the {342} scenes of the days of Adam, Enoch, Abraham or Jesus, only so far as is plainly represented by John, and clearly set forth by him. John saw that only which was lying in futurity and which was shortly to come to pass. See Rev. i:1-3, which is a key to the whole subject: "The revelation of Jesus Christ, which God gave unto Him, to show unto his servants things which must shortly come to pass; and He sent and signified it by His angel unto His servant John: who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things that are written therein: for the time is at hand." Also Rev. iv:1. "After this I looked, and, behold, a door was opened in heaven; and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will show thee things which must be hereafter." The four beasts and twenty-four elders were out of every nation; for they sang a new song, saying, "Thou art worthy to take the book, and to open the seal thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation." (See Rev. 5:9.) It would be great stuffing to crowd all nations into four beasts and twenty-four elders. Now, I make this declaration, that those things which John saw in heaven had no allusion to anything that had been on the earth previous to that time, because they were the representation of "things which must shortly come to pass," and not of what has already transpired. John saw beasts that had to do with things on the earth, but not in past ages. The beasts which John saw had to devour the inhabitants of the earth in days to come. "And I saw when the Lamb opened one of the seals; and I heard, as it were the noise of thunder, one of the four beasts saying, Come and see. And I saw, and beheld a white horse: and he that sat on him had a bow; and a crown was given unto him: and he went forth conquering, and to conquer. And when he had opened the second seal, I heard the second beast say, Come and see. And there went out another horse that was red: and power was given to him that sat thereon to take peace from the earth, and that they should kill one another: and there was given unto him a great sword." (Rev. 6:1, 2, 3, 4.) The book of Revelation is one of the plainest books God ever caused to be written. The revelations do not give us to understand anything of the past in relation to the kingdom of God. What John saw and speaks of were things which he saw in heaven; those which Daniel saw were on and pertaining to the earth. I am now going to take exceptions to the present translation of the Bible in relation to these matters. Our latitude and longitude can be {343} determined in the original Hebrew with far greater accuracy than in the English version. There is a grand distinction between the actual meaning of the prophets and the present translation. The prophets do not declare that they saw a beast or beasts, but that they saw the _image_ or _figure_ of a beast. Daniel did not see an actual bear or a lion, but the images or figures of those beasts. The translation should have been rendered "image" instead of "beast," in every instance where beasts are mentioned by the prophets. But John saw the actual beast in heaven, showing to John that beasts did actually exist there, and not to represent figures of things on the earth. When the prophets speak of seeing beasts in their visions, they mean that they saw the images, they being types to represent certain things. At the same time they received the interpretation as to what those images or types were designed to represent. I make this broad declaration, that whenever God gives a vision or an usage, or beast, or figure of any kind, He always holds Himself responsible to give a revelation or interpretation of the meaning thereof, otherwise we are not responsible or accountable for our belief in it. Don't be afraid of being damned for not knowing the meaning of a vision or figure, if God has not given a revelation or interpretation of the subject. I suppose John saw beings there of a thousand forms, that had been saved from ten thousand times ten thousand earths like this,--strange beasts of which we have no conception: all might be seen in heaven. The grand secret was to show John what there was in heaven. John learned that God glorified Himself by saving all that His hands had made, whether beasts, fowls, fishes or men; and He will glorify Himself with them. Says one, "I cannot believe in the salvation of beasts." Any man who would tell you that this could not be, would tell you that the revelations are not true. John heard the words of the beasts giving glory to God, and understood them. God who made the beasts could understand every language spoken by them. The four beasts were four of the most noble animals that had filled the measure of their creation, and had been saved from other worlds, because they were perfect: they were like angels in their sphere. We are not told where they came {344} from, and I do not know; but they were seen and heard by John praising and glorifying God. The popular religionists of the day tell us, forsooth, that the beasts spoken of in the Revelation represent kingdoms. Very well, on the same principle we can say that the twenty-four elders spoken of represent beasts; for they are all spoken of at the same time, and are represented as all uniting in the same acts of praise and devotion. This learned interpretation is all as flat as a pancake! "What do you use such vulgar expressions for, being a prophet?" Because the old women understand it--they make pancakes. Deacon Homespun said the earth was flat as a pancake, and ridiculed the science which proved to the contrary. The whole argument is flat, and I don't know of anything better to represent it. The world is full of technicalities and misrepresentation, which I calculate to overthrow, and speak of things as they actually exist. Again, there is no revelation to prove that things do not exist in heaven as I have set forth, nor yet to show that the beasts meant anything but beasts; and we never can comprehend the things of God and of heaven, but by revelation. We may spiritualize and express opinions to all eternity; but that is no authority. Oh, ye elders of Israel, harken to my voice; and when you are sent into the world to preach, tell those things you are sent to tell; preach and cry aloud, "Repent ye, for the kingdom of heaven is at hand; repent and believe the Gospel." Declare the first principles, and let mysteries alone, lest ye be overthrown. Never meddle with the visions of beasts and subjects you do not understand. Elder Brown, when you go to Palmyra, say nothing about the four beasts, but preach those things the Lord has told you to preach about--repentance and baptize for the remission of sins. He then read Rev. 13:1-8. John says, "And I saw one of his heads as it were wounded to death; and his deadly wound was healed; and all the world wondered after the beast." Some spiritualizers say the beast that received the wound was Nebuchadnezzar, some Constantine, some Mohammed, and others the Roman Catholic Church; but we will look at what John saw in relation to this beast. Now for the wasp's nest. The translators have used the term "dragon" for devil. Now it was a beast that John saw in heaven, and he was then speaking of "things which must shortly come to pass;" and consequently the beast that John saw could not be Nebuchadnezzar. The beast John saw was an actual beast, and an actual intelligent being gives him his power, and his seat, and great authority. It was not to represent a beast in heaven: it was an angel in heaven who has power in the last days to do a work. {345} "All the world wondered after the beast," Nebuchadnezzar and Constantine the Great not excepted. And if the beast was all the world, how could the world wonder after the beast? It must have been a wonderful beast to cause all human beings to wonder after it; and I will venture to say that when God allows the old devil to give power to the beast to destroy the inhabitants of the earth, all will wonder. Verse 4 reads, "And they worshiped the dragon which gave power unto the beast; and they worshiped the beast, saying, Who is like unto the beast? Who is able to make war with him?" Some say it means the kingdom of the world. One thing is sure, it does not mean the kingdom of the Saints. Suppose we admit that it means the kingdoms of the world, what propriety would there be in saying, Who is able to make war with my great big self? If these spiritualized interpretations are true, the book contradicts itself in almost every verse. But they are not true. There is a mistranslation of the word dragon in the second verse. The original word signifies the devil, and not dragon, as translated. In chapter 12, verse 9, it reads, "That old serpent, called the devil," and it ought to be translated devil in this case, and not dragon. It is sometimes translated Apollyon. Everything that we have not a key-word to, we will take it as it reads. The beasts which John saw and speaks of as being in heaven, were actually living in heaven, and were actually to have power given to them over the inhabitants of the earth, precisely according to the plain reading of the revelations. I give this as a key to the elders of Israel. The independent beast is a beast that dwells in heaven, abstract [apart] from the human family. The beast that rose up out of the sea should be translated the image of a beast, as I have referred to it in Daniel's vision. I have said more than I ever did before, except once at Ramus, and then up starts the little fellow (Charles Thompson) and stuffed me like a cock-turkey with the prophesies of Daniel, and crammed it down my throat with his finger. At half-past eleven o'clock President Smith's lungs failed him, the wind blowing briskly at the time. Choir sung a hymn. Elder John Taylor rose and made a few remarks, among which were the following: "I have never said much about the beasts, &c., in my preaching. When I have done it, it has been to attract attention and keep the people from running after a greater fool than myself." Singing and prayer. Adjourned till two p.m. A strong west wind; ice floating down the Mississippi seen from the stand. {346} _Afternoon Session, two p.m._ Conference again opened; but the wind being too strong, the congregation made a temporary stand at the east end of the Temple walls, when Elder Taylor resumed his remarks on the kingdom of God being set up in the last days, which will be like the little stone cut out of the mountain. Elder Orson Hyde said it was three years since he met with the Saints and was set apart for his mission to Jerusalem. He had traveled in the four quarters of the globe and had been among people speaking fourteen or fifteen different languages, and they all agree that some great event is close at hand. Singing and prayer. Sunday, 9th. Conference opened by singing, "The Spirit of God like a fire is burning." Prayer and singing. In consequence of President Joseph Smith being afflicted in his lungs and breast, he was not able to preach, and called on Elder Joshua Grant to speak, who stated that he had just returned from a mission of three years. He had traveled through several states, and had, in company with his brother, Jedediah M. Grant, raised up a church of two hundred members. For synopsis of discourse, see _Times and Seasons_, Vol. iv, page 236-7. Elder Amasa M. Lyman also preached an eloquent discourse on the Book of Mormon, resurrection of the dead, and eternal judgment. See _Times and Seasons,_ Vol. iv, pages 218-20. {347} CHAPTER XVIII. A GREAT MISSIONARY MOVEMENT--SPECIAL INSTRUCTIONS TO ELDERS UNDERTAKING MISSIONS--IMPRISONMENT OF ORRIN P. ROCKWELL--ARRIVAL OF SAINTS FROM ENGLAND--SPEECH OF THE PROPHET--INDIAN ELOQUENCE. [Sidenote: A Special Conference at Nauvoo.] _Monday, April 10, 1843_.--At 10 a.m. a special conference of elders convened and continued by adjournment from time to time till the 12th. There were present of the quorum of the Twelve, Brigham Young, president; Heber C. Kimball, William Smith, Orson Hyde, Orson Pratt, Wilford Woodruff, John Taylor, George A. Smith, and Willard Richards. The object of the conference was to ordain elders and send them forth into the vineyard to build up churches; and the following appointments were made, with united voices by the conference, agreeable to requests which were made by individuals who were acquainted with the several places which they represented:-- _Names and Appointments of Elders_. James M. Munroe and Truman Gillet, Auburn, New York. Dominicus Carter, Lockport, Indiana. Joshua Holman and John Pierce, Madison, Indiana. Wandall Mace and Isaac C. Haight, Orange county, New York. William O. Clark, Richardson Settlement, Iowa. Benjamin L. Clapp, John Blair, Wilkinson Hewitt, and Lyman O. Littlefield, Alabama. Alonzo Whitney and J. Goodale, Dublin, Ohio. William Eaton, Westfield, Sullivan county, New York. Zebedee Coltrin, Graham Coltrin, and James H. Flanigan, Smith and Tazwell counties, Virginia. {348} Jonathan Dunham, Laurenceburgh, Indiana. Lewis Robbins and Jacob Gates have a roving commission in Massachusetts, with leave to take their wives, but to keep out of the churches. Stephen Markham and Truman Waite, Huron county, Ohio. John D. Chase and A. M. Harding, Pittsfield, Vermont. Amos B. Fuller and Cyrus H. Wheelock, Windham county, Vermont. John S. Gleason and Henry C. Jacobs, west part of the State of New York. Marcellus L. Bates and Norman B. Shearer, Sackets Harbor, New York. Samuel Brown, Maryland. Lemuel Mallory and George Slater, Washtenau county, Michigan. Moses Wade, some county in New York, where there has not been any preaching by the Saints. Chillion Daniels and Ebenezar Robinson, St. Lawrence county, New York. William Brown and Daniel Cathcart, Pensacola, Florida. Eleazar Willis, go where he likes. John Zundall, St. Clair county, Illinois. Crandall Dunn, Michigan. George Middow, Waterloo, Canada. Samuel H. Rogers and Harvey Green, Cumberland, New Jersey. Daniel Spencer, Canada. Elias Harmar, Chenango county, New York. Harvey Tate, Fort Wayne, Indiana; Robert D. Foster and Jonathan Allen, Tioga county, New York. William Wharton, of Philadelphia, Wilmington, Delaware. Leonard Soby, Peru, Indiana. Warner Hoops, York county, Pennsylvania. F. D. Wilson and George W. Brandon, Dyer and Montgomery counties, Tennessee. Elisha H. Groves and George P. Dykes, from Terre Haute to Shawneetown and Cairo, on both sides of the Wabash. Perigrine Sessions, Oxford county, Maine. John L. Butler and David Lewis, Lexington, Kentucky. Charles C. Rich, Ottowa, Illinois. William W. Rust, Worcester county, Massachusetts. Aaron M. York, Maine. Asaph Rice, Pontiac, Michigan. Orson Spencer, New Haven, Connecticut. Lorin Farr, Connecticut. {349} Stephen Perry, Amos B. Tomlinson, E. G. Terrill, Amos P. Rogers, Joseph Outhouse, and William Bird, Connecticut. Francis Edwards and Charles Ryan, Jackson county, Tennessee. Benjamin Kempton, Wheeling to Mount Vernon, Ohio. Peter Hess, of Philadelphia, Lancaster, Pennsylvania. Noah Curtis and Luman H. Calkins, Wayne county, New York. Stratton Thornton and Sandford Porter, south-east part of Illinois and Indiana. Benjamin Leland and Eden Smith, Erie county, Pennsylvania. Samuel Swarner, Orleans county, New York. Samuel Parker, York county, Maine. Jacob E. Terry and Err Terry, Niagara district, Upper Canada. Edward P. Duzette and Elisha Edwards, Loraine and Huron counties, Ohio. Edwin Williams, Hunterdon county, New Jersey. Jacob G. Bigler, Lewis county, Virginia. Orlando Hovey, Franklin county, Indiana. William B. Brink, some place in the interior of Pennsylvania, where the elders have not been. F. B. Jacaway and Samuel Rowland, Adams county, Ohio. Moses Tracy, Perry county, Illinois. Alfred Brown, Chautauque county, New York. Noah Rogers, Peter Lemons, Joseph Mount, B. W. Wilson, Addison Pratt, and John Brown, Vermont. Samuel C. Brown to labor on the Temple. James Caroll, Henry county, Indiana. Levi Stewart and James Pace, Williamson and Gallatin counties, Illinois. Edwin Clegg, Rock Island, Illinois. John Carns, Richmond, Indiana. Edward Bosley and Rodman Clark, Livingston county, New York. James Hutchins and Daniel Tyler, Natchez, Mississippi. George M. Chase, Geauga county, Ohio. John Royce, Sing Sing, New York. Lyman Whitney, Franklin county, Vermont. Charles Ryan, Jacob E. Terry, Henry Moore, Samuel P. Carter, William Isherwood, Samuel Rowland, Dorr P. Curtis, Abraham S. Workman, Jeremiah Hatch, James G. Culberston, Samuel Ferrin, Samuel Crane, David Moore, William Brown, Benjamin Barber, Oliver B. Huntington, Edward Clegg, Daniel McRae, William S. Covert, William B. Brink, James Long, and William Empy were ordained elders, with this express injunction, that they quit the use of tobacco and keep the Word of Wisdom. {350} Almon W. Babbitt was restored to fellowship by the conference. Elder Curtis Hodges (who has a wife in this place,) was cut off from the Church for his _anti_-Christian conduct in Warrick county, Indiana. Elders James Allred, John Snider, and Aaron Johnson were appointed to administer baptism for the dead in the river while the font could not be used. President Young instructed the elders not to go from church to church for the purpose of living themselves or begging for their families or for preaching, but to go to their places of destination, journeying among the world and preaching by the way as they have opportunity; and if they get anything for themselves, they must do it in those churches they shall build up or from the world, and not enter into other men's labors. Several elders have been presented to us having traveled extensively the past season, preaching but little or none, living on the brethren and begging for their own emolument. Such elders, be they where they may, far or near, are instructed to repair forthwith to Nauvoo and give an account of their stewardship, and report the amount of leg service performed by them, and on their return be sure to keep out of the churches. It is wisdom for the elders to leave their families in this place when they have anything to leave with them; and let not the elders go on their missions until they have provided for their families. No man need say again, "I have a call to travel and preach," while he has not a comfortable house for his family, a lot fenced, and one year's provisions in store, or sufficient to last his family during his mission or means to provide it. The Lord will not condemn any man for following counsel and keeping the commandments; and a faithful man will have dreams about the work he is engaged in. If he is engaged in building the Temple, he will dream about it; and if in preaching, he will dream about that; and not, when he is laboring on the Temple, dream that it is his duty to run off preaching and leave his family to starve. Such dreams are not of God. When I was sick last winter, some of the sisters came and whispered in my ear, "I have nothing to eat." Where is your husband? "He is gone a preaching." "Who sent him?" said I; "for the Lord never sent him, to leave his family to starve." When the Twelve went to England, they went on a special mission, by special commandment, and they left their families sick and destitute, God having promised that they should be provided for. But God does not require the same thing of the elders now, neither does He promise {351} to provide for their families when they leave them contrary to counsel. The elders must provide for their families. I wish to give a word of advice to the sisters, and I will give it to my wife. I have known elders who had by some means got in debt, but had provided well for their families during their contemplated mission; and after they had taken their departure, their creditors would tease their wives for the pay due from their husbands, till they would give them the last provision they had left them, and they were obliged to subsist on charity or starve till their husbands returned. Such a course of conduct on the part of the creditor is anti-Christian and criminal; and I forbid my wife from paying one cent of my debts while I am absent attending to the things of the kingdom; and I want the sisters to act on the same principle. Elder Orson Hyde said, if there is an elder who does not provide for his family in the unrighteous mammon, shall we commit to him the true riches, the priesthood, missions, etc.? No! Elder Wilford Woodruff requested the elders to remember in their travels that there was a printing press in Nauvoo, and that it is in the hands of the Church, and wished the elders would procure subscribers for the papers, collect pay for the same, and forward it to the editor in cash. Elder Heber C. Kimball instructed the elders that when they found a place where the people wanted preaching, they must stay themselves and preach, and not run away somewhere else and write to Nauvoo to have elders sent to the place they had left. Elders Wilford Woodruff and John Taylor requested that when the elders had built up a church, they would write a brief statement of facts, unencumbered with useless matter, and forward their communication to the editor of the _Times and Seasons_ post paid. The elders were reminded that they need not expect any attention would be given to unpaid letters directed to the Presidency. The elders were also reminded that although they were not sent out to be taught, but to teach, yet, if they would prosper in their missions, they must be careful to teach those things alone which would be profitable to their hearers; that they must bear their testimony of the truth of the fullness of the gospel, and preach nothing but faith and repentance to this generation; and that if they presumed to teach to babes those things which belong to men, they might expect to return to Nauvoo as destitute as they went out; but if they adhered closely to the first principles, and taught the "Word of Wisdom" more by example than by precept, walking before God and the world in all meekness and lowliness of heart, living by every word that proceedeth out of the mouth of the Lord, they might expect an abundant harvest; and as doves return {352} to their windows in flocks when they see the storm approaching, so will multitudes, by listening to their voices, learn of the things which await the earth, and arise and flee, and return unto Mount Zion and her stakes with them who shall be seals of their ministry in the day of celestial light and glory. BRIGHAM YOUNG, President. W. RICHARDS, Clerk. I gave a letter of attorney to Benjamin F. Johnson to sell some of the Church property in Macedonia. [Sidenote: Batavia, New York, Conference.] A conference was held at Batavia, New York, on the 6th and 7th of April; Elder John P. Greene, president; R. J. Coats, Clerk. Eleven branches, one hundred sixty-seven members, one high priest, forty-eight elders, two priests, and three teachers were represented in good standing; a general spirit of enquiry prevailing. Seven elders were ordained. Elder Greene and others delivered addresses to the elders on the signs of the times, the mission of the Prophet, and the building of the Temple. [Sidenote: Kirtland Conference.] A conference was also held in the House of the Lord at Kirtland, at which was passed a resolution for the removal of all the Saints in that place to Nauvoo. Elder Lyman Wight, the president, preached several times, and about one hundred apostates and a few new members were baptized during the conference. J. H. Reynolds wrote to Bishop Newel K. Whitney on the 7th as follows: _Letter of J. H. Reynolds to Newel K. Whitney--Imprisonment of Orrin P. Rockwell_. INDEPENDENCE, MO., April 7, 1843. SIR:--At the request of Orrin Porter Rockwell, who is now confined in our jail, I write you a few lines concerning his affairs. He is held to bail in the sum of $5,000, and wishes some of his friends to bail him out. He also wishes some friend to bring his clothes to him. He is in good health and pretty good spirits. My own opinion is, after conversing with several persons here, that it would not be safe for any of Mr. Rockwell's friends to come here, notwithstanding I have written the above at his request; neither do I think bail would be taken (unless {353} it was some responsible person well known here as a resident of this state). Any letter to Mr. Rockwell, (post paid,) with authority expressed on the back for me to open it, will be handed to him without delay. In the meantime he will be humanely treated and dealt with kindly until discharged by due course of law. Yours, etc., J. H. REYNOLDS. Mr. Newel K. Whitney. The plague appeared at Alexandria, Mansourah, and Damietta, making great ravages. _Tuesday, 11_.--In the office most of the day. Some rain and wind. A volcano broke out near Konigshutte, in Silesia. _Wednesday, 12_.--In conversation with Mr. Gillet concerning the Hotchkiss purchase. [Sidenote: Overseer of Work on the Temple Appointed.] In consequence of misunderstanding on the part of the Temple committee, and their interference with the business of the architect, I gave a certificate to William Weeks to carry out my designs and the architecture of the Temple in Nauvoo, and that no person or persons shall interfere with him or his plans in the building of the Temple. [Sidenote: Arrival of Saints from England.] Before the elders' conference closed,[A] the steamer _Amaranth_ appeared in sight of the Temple, coming up the river, and about noon landed her passengers at the wharf opposite the old post office building, consisting of about two hundred and forty Saints from England, under the charge of Elder Lorenzo Snow, who left Liverpool last January, after a mission of nearly three years. With a large company of the brethren and sisters I was present to greet the arrival of our friends, and gave notice to the new-comers to meet at the Temple tomorrow morning at ten o'clock, to hear instructions. [Footnote A: The conference of the elders continued from the 10th of April to the 12th, it will be remembered. See page 347.] After unloading the Saints, the _Amaranth_ proceeded up the river, being the first boat up this season. {354} About five p.m. the steamer _Maid of Iowa_ hauled up at the Nauvoo House landing, and disembarked about two hundred Saints, in charge of Elders Parley P. Pratt and Levi Richards. These had been detained at St. Louis, Alton, Chester, etc., through the winter, having left Liverpool last fall. Dan Jones, captain of the _Maid of Iowa_, was baptized a few weeks since: he has been eleven days coming from St. Louis, being detained by ice. I was present at the landing and the first on board the steamer, when I met Sister Mary Ann Pratt (who had been to England with Brother Parley,) and her little daughter, only three or four days old. I could not refrain from shedding tears. So many of my friends and acquaintances arriving in one day kept me very busy receiving their congratulations and answering their questions. I was rejoiced to meet them in such good health and fine spirits; for they were equal to any that had ever come to Nauvoo. _Thursday, 13_.--Municipal Court met at nine a.m. to hear the case of Dana _v._ Brink on appeal, but adjourned the case to the 19th. At ten a.m. the emigrants and a great multitude of others assembled at the Temple. Choir sung a hymn; prayer by Elder Heber C. Kimball; when I addressed the Saints. [The following synopsis was written by Willard Richards:] _Remarks of the Prophet to the Saints Newly Arrived from England_. I most heartily congratulate you on your safe arrival in Nauvoo, and on your safe deliverance from all the dangers and difficulties you have had to encounter on the way; but you must not think that your tribulations are ended. This day I shall not address you on doctrine, but concerning your temporal welfare. Inasmuch as you have come up here, essaying to keep the commandments of God, I pronounce the blessings of heaven and earth upon you; and inasmuch as you will follow counsel, act wisely and do right, these blessings shall rest upon you so far as I have power with God to seal them upon you. {355} I am your servant, and it is only through the Holy Ghost that I can do you good. God is able to do His own work. We do not present ourselves before you as anything but your humble servants, willing to spend and be spent in your service; and therefore we shall dwell upon your temporal welfare on this occasion. In the first place, where a crowd is flocking from all parts of the world, of different minds, religions, &c., there will be some who do not live up to the commandments; there will be some designing characters who would turn you aside and lead you astray. You may meet speculators who would get away your property; therefore it is necessary that we should have an order here, and when emigrants arrive, instruct them concerning these things. If the heads of the Church have laid the foundation of this place, and have had the trouble of doing what has been done, are they not better qualified to tell you how to lay out your money than those who have had no interest in the work whatever? Some start [in faith] on the revelations to come here. Before they arrive, they get turned away, or meet with speculators who get their money for land with bad titles, and lose all their property; then they come and make their complaints to us, when it is too late to do anything for them. The object of this meeting is to tell you these things; and then, if you will pursue the same course, you must bear the consequences of your own folly. There are several objects in your coming here. One object has been to bring you from sectarian bondage; another object was to bring you from national bondage to where you can be planted in a fertile soil. We have brought you into a free government,--not that you are to consider yourselves outlaws. By free government we do not mean that a man has a right to steal, rob, &c.; but [a government that renders you] free from bondage, unjust taxation, oppression, and everything, if he conduct [himself] honestly and circumspectly with his neighbors,--free [also] in a spiritual capacity. This is the place that is appointed for the oracles of God to be revealed. If you have any darkness, you have only to ask, and the darkness is removed. It is not necessary that miracle should be wrought to remove darkness. Miracles are the fruits of faith. "How then shall they call on Him in whom they have not believed? And how shall they hear without a preacher? And how shall they preach except they be sent?" God may translate the scriptures by me if He chooses. Faith comes by hearing the word of God. If a man has not faith enough to do one thing, he may have faith to do another: if he cannot remove a mountain, he may heal the sick. Where faith is there will be some of the fruits: all gifts and power which were sent from heaven, were poured out on the heads of those who had faith. {356} You must have a oneness of heart in all things, and then you shall be satisfied one way or the other before you have done with us. There are a great many old huts here, but they are all new; for our city is not six or seven hundred years old, as those you came from. This city is not four years old; it is only a three-year old last fall: there are very few old settlers. I got away from my keepers in Missouri; and when I came to these shores, I found four or five hundred families who had been driven out of Missouri without houses or food; and I went to work to get meat and flour to feed them. The people were not afraid to trust me, and I went to work and bought all this region of country, and I cried out, "Lord, what wilt Thou have me to do?" And the answer was, "Build up a city and call my Saints to this place;" and our hearts leap with joy to see you coming here. We have been praying for you all winter from the bottom of our hearts, and we are glad to see you. We are poor, and cannot do by you as we would; but we will do for you all we can. It is not expected that all of you can locate in the city. There are some who have money and who will build and hire others. Those who cannot purchase lots can go out into the country; the farmers want your labor. No industrious man need suffer in this land. The claims of the poor on us are such that we have claim on your good feelings, for your money to help the poor; and the Church debts also have their demands to save the credit of the Church. This credit has been obtained to help the poor and keep them from starvation, &c. Those who purchase Church land and pay for it, this shall be their sacrifice. Men of considerable means who were robbed of everything in the state of Missouri, are laboring in this city for a morsel of bread; and there are those who must have starved, but for the providence of God through me. We can beat all our competitors in lands, price and everything; we have the highest prices and best lands, and do the most good with the money we get. Our system is a real smut machine, a bolting machine; and all the shorts, bran and smut runs away, and all the flour remains with us. Suppose I sell you land for ten dollars an acre, and I gave three, four or five dollars per acre; then some persons may cry out, "You are speculating." Yes. I will tell how: I buy other lands and give them to the widow and the fatherless. If the speculators run against me, they run against the buckler of Jehovah. God did not send me up as he did Joshua. In the former days God sent His servants to fight; but in the last days, He has promised to fight the battle Himself. God will deal with you Himself, and I will bless or curse you as you behave yourselves. I speak to you as one having authority, that you may know when it comes, and that you may have faith and know that God has sent me. {357} Some persons may perhaps inquire which is the most healthful location. I will tell you. The lower part of the town is most healthful. In the upper part of the town are the merchants, who will say that I am partial, &c.; but the lower part of the town is much the most healthful; and I tell it you in the name of the Lord. I have been out in all parts of the city, and at all hours of the night to learn these things. The doctors in this region don't know much; and the lawyers, when I speak about them, begin to say, "We will denounce you on the stand." But they don't come up; and I take the liberty to say what I have a mind to about them. Doctors won't tell you where to go to be well; they want to kill or cure you, to get your money. Calomel doctors will give you calomel to cure a sliver in the big toe; and they do not stop to know whether the stomach is empty or not; and calomel on an empty stomach will kill the patient. And the lobelia doctors will do the same. Point me out a patient and I will tell you whether calomel or lobelia will kill him or not, if you give it. The Mississippi water is more healthful to drink than the spring water, but you had better dig wells from fifteen to thirty feet deep, and then the water will be wholesome. There are many sloughs on the islands from whence miasma arises in the summer and is blown over the upper part of the city; but it does not extend over the lower part of the city. All those persons who have not been accustomed to living on a river or lake, or large pond of water, I do not want to stay on the banks of the river. Get away to the lower part of the city, or back to the hill where you can get good well water. If you feel any inconvenience, take some mild physic two or three times, and follow that up with some good bitters. If you cannot get anything else, take a little salts and cayenne pepper. If you cannot get salts, take ipecacuanha, or gnaw down a butternut tree, or use boneset or horehound. Those who have money, come to me, and I will let you have lands; and those who have no money, if they will look as well as I do, I will give them advice that will do them good. I bless you in the name of Jesus Christ. Amen. Hyrum Smith made some remarks concerning the prophets. Every report in circulation not congenial to good understanding is false--false as the dark regions of hell. Closed by singing and prayer. After meeting, many of the Saints repaired to the landing at the Nauvoo House. The steamer, _Maid of Iowa_, arrived from Keokuk, where it went last night after the freight which it had left to enable it to get over the rapids. {358} I was among them until about three o'clock. When the boat left, I walked home with Brother Kimball. Eighteen vessels wrecked on the Irish coast by the easterly winds. The gunpowder mills at Waltham-Abbey, England, exploded, killing seven persons. The Siamese twins, Chang and Eng, married the two sisters, Sarah and Adelaide Yates, of Wilkes county, North Carolina. _Friday, 14_.--Rode out to my farm and to the prairie with some of the emigrants; sold twenty acres of land; and when I was again riding out in the evening, broke the carriage on the side hill, when we all returned home on foot. I give the following speech, entire, copied from the _National Intelligencer_, as a specimen of the way the seed of Joseph are being "wasted before the Gentiles." _Speech of Colonel Cobb, Head Mingo of the Choctaws, East of the Mississippi, in Reply to the Agent of the U. S_. BROTHER:--We have heard you talk as from the lips of our father, the great white chief at Washington, and my people have called upon me to speak to you. The red man has no books; and when he wishes to make known his views like his fathers before him he speaks from his mouth. He is afraid of writing. When he speaks he knows what he says. The Great Spirit hears him. Writing is the invention of the pale faces; it gives birth to error and to feuds. The Great Spirit talks. We hear him in the thunder, in the rushing winds and the mighty waters. But he never writes. Brother: When you were young, we were strong. We fought by your side, but our arms are now broken. You have grown large. My people have become small. Brother: My voice is weak: you can scarcely hear me. It is not the shout of a warrior, but the wail of an infant. I have lost it in mourning for the misfortunes of my people. These are their graves, and in those aged pines you hear the ghosts of the departed. Their ashes are here, and we have been left to protect them. Our warriors are nearly all gone to the far country west; but here are our dead. Shall we go, too, and give their bones to the wolves? Brother: Two sleeps have passed since we heard you talk. We have {359} thought upon it. You ask us to leave our country, and tell us it is our father's wish. We would not desire to displease our father. We respect him, and you, his child. But the Choctaw always thinks. We want time to answer. Brother: Our hearts are full. Twelve winters ago our chiefs sold our country. Every warrior that you see here was opposed to the treaty. If the dead could have been counted, it would never have been made; but, alas! though they stood around, they could not be seen or heard. Their tears came in the rain drops, and their voices in the wailing wind. But the pale face knew it not, and our land was taken away. Brother: We do not now complain. The Choctaw suffers, but he never weeps. You have the strong arm, and we cannot resist. But the pale face worships the Great Spirit. So does the red man. The Great Spirit loves truth. When you took our country you promised us land. There is your promise in the book. Twelve times have the trees dropped their leaves, and yet we have received no land. Our houses have been taken from us. The white man's plough turns up the bones of our fathers. We dare not kindle up our fires; and yet you said we might remain, and you would give us land. Brother: Is this truth? But we believe now our great father knows our condition, he will listen to us. We are as mourning orphans in our country; but our father will take us by the hand. When he fulfills his promise, we will answer his talk. He means well. We know it. But we cannot think now. Grief has made children of us. When our business is settled, we shall be men again, and talk to our great father about what he has promised. Brother: You stand in the moccasins of a great chief; you speak the words of a mighty nation, and your talk was long. My people are small. Their shadow scarcely reaches to your knee. They are scattered and gone. When I shout, I hear my voice in the depths of the woods, but no answering shouts come back. My words, therefore, are few. I have nothing more to say, but to tell what I have said to the tall chief of the pale faces, whose brother (William Tyler, of Virginia, brother to the president of the United States, recently appointed one of the Choctaw commissioners) stands by your side. {360} CHAPTER XIX. THE PROPHET ON THE RESURRECTION--DIRECTIONS GIVEN AS TO THE LABORS OF THE TWELVE ET AL.--THE KINDERHOOK PLATES--FIRST ISSUE OF "THE NAUVOO NEIGHBOR"--NEW MISSION APPOINTMENTS. _Saturday, April 15, 1843_.--Attended court-martial which was held at my house. In the evening rode out in my carriage with Emma. A conference was held at Vinalhaven, Fox Island, Maine, when four branches, consisting of one hundred and twenty-eight members, four elders, five priests, six teachers and three deacons, were represented. Quite a number have been recently baptized. _Sunday, 16_.--Meeting at the Temple at 10 a.m. I read Brother Parley P. Pratt's letter to the editor of the _Times and Seasons_, concerning the death of Lorenzo Dow Barnes, who died in England, December 20, 1842; and I remarked that I read it because it was so appropriate to all who had died in the faith. [The following was reported by W. Richards and W. Woodruff.] _Remarks of the Prophet on the Death of Lorenzo D. Barnes--The Resurrection_. Almost all who have fallen in these last days in the Church have fallen in a strange land. This is a strange land to those who have come from a distance. We should cultivate sympathy for the afflicted among us. If there is a place on earth where men should cultivate the spirit and pour in the oil and wine in the bosoms of the afflicted, it is in this place; and this spirit is manifest here; and although a stranger and afflicted when he arrives, he finds a brother and a friend ready to administer to his necessities. {361} I would esteem it one of the greatest blessings, if I am to be afflicted in this world to have my lot cast where I can find brothers and friends all around me. But this is not the thing I referred to: it is to have the privilege of having our dead buried on the land where God has appointed to gather His Saints together, and where there will be none but Saints, where they may have the privilege of laying their bodies where the Son of Man will make His appearance, and where they may hear the sound of the trump that shall call them forth to behold Him, that in the morn of the resurrection they may come forth in a body, and come up out of their graves and strike hands immediately in eternal glory and felicity, rather than be scattered thousands of miles apart. There is something good and sacred to me in this thing. The place where a man is buried is sacred to me. This subject is made mention of in the Book of Mormon and other scriptures. Even to the aborigines of this land, the burying places of their fathers are more sacred than anything else. When I heard of the death of our beloved Brother Barnes, it would not have affected me so much, if I had the opportunity of burying him in the land of Zion. I believe those who have buried their friends here, their condition is enviable. Look at Jacob and Joseph in Egypt, how they required their friends to bury them in the tomb of their fathers. See the expense which attended the embalming and the going up of the great company to the burial. It has always been considered a great calamity not to obtain an honorable burial: and one of the greatest curses the ancient prophets could put on any man, was that he should go without a burial. I have said, Father, I desire to die here among the Saints. But if this is not Thy will, and I go hence and die, wilt thou find some kind friend to bring my body back, and gather my friends who have fallen in foreign lands, and bring them up hither, that we may all lie together. I will tell you what I want. If tomorrow I shall be called to lie in yonder tomb, in the morning of the resurrection let me strike hands with my father, and cry, "My father," and he will say, "My son, my son," as soon as the rock rends and before we come out of our graves. And may we contemplate these things so? Yes, if we learn how to live and how to die. When we lie down we contemplate how we may rise in the morning; and it is pleasing for friends to lie down together, locked in the arms of love, to sleep and wake in each other's embrace and renew their conversation. Would you think it strange if I relate what I have seen in vision in relation to this interesting theme? Those who have died in Jesus Christ may expect to enter into all that fruition of joy when they come forth, which they possessed or anticipated here. {362} So plain was the vision, that I actually saw men, before they had ascended from the tomb, as though they were getting up slowly. They took each other by the hand and said to each other, "My father, my son, my mother, my daughter, my brother, my sister." And when the voice calls for the dead to arise, suppose I am laid by the side of my father, what would be the first joy of my heart? To meet my father, my mother, my brother, my sister; and when they are by my side, I embrace them and they me. It is my meditation all the day, and more than my meat and drink, to know how I shall make the Saints of God comprehend the visions that roll like an overflowing surge before my mind. Oh! how I would delight to bring before you things which you never thought of! But poverty and the cares of the world prevent. But I am glad I have the privilege of communicating to you some things which, if grasped closely, will be a help to you when earthquakes bellow, the clouds gather, the lightnings flash, and the storms are ready to burst upon you like peals of thunder. Lay hold of these things and let not your knees or joints tremble, nor your hearts faint; and then what can earthquakes, wars and tornadoes do? Nothing. All your losses will be made up to you in the resurrection, provided you continue faithful. By the vision of the Almighty I have seen it. More painful to me are the thoughts of annihilation than death. If I have no expectation of seeing my father, mother, brothers, sisters and friends again, my heart would burst in a moment, and I should go down to my grave. The expectation of seeing my friends in the morning of the resurrection cheers my soul and makes me bear up against the evils of life. It is like their taking a long journey, and on their return we meet them with increased joy. God has revealed His Son from the heavens and the doctrine of the resurrection also; and we have a knowledge that those we bury here God will bring up again, clothed upon and quickened by the Spirit of the great God; and what mattereth it whether we lay them down, or we lay down with them, when we can keep them no longer? Let these truths sink down in our hearts, that we may even here begin to enjoy that which shall be in full hereafter. Hosanna, hosanna, hosanna to Almighty God, that rays of light begin to burst forth upon us even now. I cannot find words in which to express myself. I am not learned, but I have as good feelings as any man. O that I had the language of the archangel to express my feelings once to my friends! But I never expect to in this life. When others rejoice, I rejoice; when they mourn, I mourn. {363} To Marcellus Bates let me administer comfort. You shall soon have the company of your companion in a world of glory, and the friends of Brother Barnes and all the Saints who are mourning. This has been a warning voice to us all to be sober and diligent and lay aside mirth, vanity and folly, and to be prepared to die tomorrow. [President Smith preached about two hours.] Erastus Snow said that he was a boarder with President Joseph Smith the first week he was in Nauvoo: he helped to carry the chain for the surveyor, and helped to lay out the first city lot. President Joseph Smith said: "As president of this house, I forbid any man leaving just as we are going to close the meeting. He is no gentleman who will do it. I don't care who does it, even if it were the king of England. I forbid it." Dismissed with singing, and prayer by John Taylor. I received a letter from the postoffice, of which the following is a copy: _A Canard_. WASHINGTON, D.C., March 31, 1841. SIR:--You stand accused of high treason. You will deliver yourself up to the governor at Springfield, Illinois, in order to be tried before the Supreme Court of the United States next term. The governor of Illinois will be directed to take you in custody, if you will not deliver yourself up. The president will issue a proclamation against you, if you obey not this order by May 1, 1843. Respectfully yours, HUGH L. LEGARE Attorney-General. Joseph Smith, Esq. This letter was superscribed, "By order of J. Tyler, President of the United States." I insert this letter in my history to show a specimen of the many despicable falsehoods resorted to by the enemies of the truth to annoy me and my friends. _Monday, 17_.--Rain last night, green grass begins to appear. [Sidenote: Sundry Movements of the Prophet.] Walked out in the city with William Clayton. Visited Elder John Taylor, and gave him some instructions about {364} the letter purporting to come from Attorney-General Legare, also called on Samuel Bennett in relation to the house he lived in, above the old burying ground; returned home, and conversed with Elder Erastus Snow. Received from Parley P. Pratt fifty gold sovereigns for the Temple and Nauvoo House; also received eighty-seven pounds from the English brethren for land. At half-past five p.m., called at the printing office for a short time, when I returned home and listened to the reading of a synopsis of my sermon of last Sabbath. Advices from Guadeloupe state that up to the 25th of March forty-five hundred bodies had been dug out of the ruins of Point-a-Pitre, and twenty-two hundred of the wounded by the late earthquake were in the hospital at Basse-Terre, and that five other shocks had been subsequently felt. [Sidenote: John C. Bennett Lecturing.] Elder E. M. Webb writes that he has been laboring with success in several counties in Michigan, when he came to Comstock, in Kalamazoo county, Dr. John C. Bennett was lecturing in Kalamazoo, the shire town, and was told that there was a Mormon Elder in the neighborhood. Bennett said, "That is one of Joe Smith's destroying angels, who is come to kill me;" and he left in such haste that he forgot to pay his tavern bill, also the poor Presbyterians for lighting and warming the house for him. Elder Webb commenced preaching there, baptized twenty-four and organized a branch. One hundred barrels, or ten thousand pounds of gunpowder were deposited in fifteen separate chambers and simultaneously fired, with complete success, in the Abbot's Cliff, Dover, England. _Tuesday, 18_.--Signed an appointment to John F. Cowan of Shokoquon, as one of my aides-de-camp, as a lieutenant-general of the Nauvoo Legion, and conversed with him. {365} Rode out on the prairie. Sold one hundred and thirty acres of land to the English brethren and took a bond from John T. Barnett for two lots. Signed a transcript of the mayor's docket, Thompson _vs._ Dixon. [Sidenote: Visit Pottawatamie Indians.] In the evening had a talk with three Indian chiefs, who had come as a delegation from the Pottawatamie tribe, who complained of having their cattle, horses, &c., stolen. They were much troubled, and wanted to know what they should do. They had borne their grievances patiently. The quorum of the Twelve met in my office. _Wednesday, 19_.--Went to the office at nine o'clock, to attend a municipal court in case of Dana _vs._ Dr. Brink, on appeal from mayor's decision of March 10. _Mayor's Court at Nauvoo_. At half past nine called to order and issued an attachment against William Marks, George W. Harris, Orson Spencer, Gustavus Hills, Daniel H. Wells, Hiram Kimball, and Newel K. Whitney, associate-justices, to bring them before the court forthwith to answer for contempt. Aldermen Harris, Spencer, Hills and Whitney appeared, and were excused upon condition of their paying the costs of attachment and marshal's fees. Daniel H. Wells was excused on account of absence from the city. Half-past twelve p.m. court opened, original papers being called for. The clerk (James Sloan) inquired if the execution would issue from the court. "Sit down," said the mayor, "and attend to your own business. If anything is wanted you will be told time enough." Counsel for Brink moved that the case be dismissed for want of jurisdiction in the court below. Much law was quoted on both sides. The court decided that the mayor had jurisdiction but the municipal court had not, being authorized only by the charter to try appeals in cases arising under the ordinances of the city. The case arose under the statutes of Illinois, and should have been appealed directly to the Circuit Court, and dismissed the appeal accordingly; and then stated that a legal bond for appeal was not presented till after the twenty days had expired, and therefore it could not now be legally appealed to the Circuit Court. After adjournment, while conversing with Dr. Brink and Mr. Marr, I {366} told them I had been called to thousands of cases in sickness, and I have never failed in administering comfort where the patient has thrown himself unreservedly on me, and the reason is that I never prescribed anything that would injure the patient, if it did him no good. I have lost a father, brother, and child, because in my anxiety I depended more on the judgment of other men than my own, while I have raised up others who were lower than they were. By-the-by, I will say that that man, (pointing to Levi Richards) is the best physician I have ever been acquainted with. People will seldom die of disease, provided we know it seasonably, and treat it mildly, patiently and perseveringly, and do not use harsh means. It is like the Irishman's digging down the mountain. He does not put his shoulder to it to push it over, but puts it in his wheelbarrow, and carries it away day after day, and perseveres in it until the whole mountain is removed. So we should persevere in the use of simple remedies, and not push against the constitution of the patient, day after day; and the disease will be removed and the patient saved. It is better to save the life of a man than to raise one from the dead. At three p.m. I met with Brigham Young, William Smith, Parley P. Pratt, Orson Pratt, Wilford Woodruff, John Taylor, Geo. A. Smith, and Willard Richards, of the quorum of the Twelve, in my office, and told them to go in the name of the Lord God of Israel, and tell Lucien Woodworth to put the hands on the Nauvoo House, and begin the work, and be patient till means can be provided. Call on the inhabitants of Nauvoo, and get them to bring in their means, then go to La Harpe and serve them the same. Thus commence your career, "and never stand still the Master appears:" for it is necessary the house should be built. Out of the stock that is handed to me, you shall receive as you have need; for the laborer is worthy of his hire. I hereby command the hands to go to work on the house. Tell Woodworth to put them on and he shall be backed up in it. You must get cash, property, lands, horses, cattle, flour, corn, wheat, &c. The grain can be ground in this place. If you can get hands onto the Nauvoo House, it will give such an impetus to the work, that it will take all the devils out of hell to stop it. Let the Twelve Apostles keep together. You will do more good to keep together, not travel together all the time, but meet in conference from place to place, and associate together, and not be found long apart from each other. Then travel from here to Maine, till you make a perfect highway for the Saints. It is better for you to be together; for it is difficult for a man to have strength of lungs and health to be instant in season and out of season, {367} under all circumstances; and you can assist each other. And when you go to spend a day or two in a place, you will find the people will gather together in great companies. If twelve men cannot build that house, they are poor tools. President Young asked if any of the Twelve should go to England. I replied--No! I don't want the Twelve to go to England this year. I have sent them to England, and they have broken the ice, and done well. And now I want to send some of the elders and try them. Lorenzo Snow may stay at home till he gets rested. The Twelve must travel to save their lives. I feel all the veins and strata necessary for the Twelve to move in to save their lives. You can never make anything out of Benjamin Winchester if you take him out of the channel he wants to be in. Send Samuel James to England, thus saith the Lord; also Reuben Hedlock; he ought to be a heavenly messenger wherever he goes. You need not be in a hurry. Send these two now; and when you think of some others, send them. John Taylor, I believe you can do more good in the editorial department than preaching. You can write for thousands to read; while you can preach to but a few at a time. We have no one else we can trust the paper with, and hardly with you, for you suffer the paper to come out with so many mistakes. Parley may stay at home and build his house. Brother George A. Smith, I don't know how I can help him to a living, but to let him go and preach. If he will go, his lungs will hold out. The Lord will give him a good pair of lungs yet. Wilford Woodruff can be spared from the printing office. If you both stay, you will disagree. I want Orson Pratt should go. Brother Brigham asked if he should go. Yes, go. I want John E. Page to be called away from Pittsburgh, and a good elder sent in his place. If he stays there much longer, he will get so as to sleep with his granny, he is so self-righteous. When he asked to go back there, he was going to tear up all Pittsburgh; and he cannot even get money enough to pay postage on his letters, or come and make us a visit. Orson Hyde can go and travel; and I want you all to meet in Boston. I want Elder Willard Richards to continue in the History at present. Perhaps he will have to travel some to save his life. The History is going out by little and little, in the papers, and cutting its way; so that, when it is completed, it will not raise a persecution against us. When Lyman Wight comes home from Kirtland, I intend to send him right back again. William Smith is going East with his sick wife. Brother Kimball will also travel. {368} I want you to cast up a highway for the Saints from here to Maine. Don't be scared about the Temple. Don't say anything against it, but make all men know that your mission is to build up the Nauvoo House. It is not necessary that Jedediah and Joshua Grant should be ordained High Priests in order to preside. They are too young. They have got into Zebedee Coltrin's habit of clipping half their words, and I intend to break them of it. If a high priest comes along, and goes to snub either of them in their presidency, because they are Seventies, let them knock the man's teeth down his throat--I mean spiritually. You shall make a mighty wake as you go. William Clayton, tell the Temple committee to put hands enough on that house (on the diagonal corner from the brick store), and finish it right off. The Lord hath need of other houses as well as a Temple. I can sell $10,000 worth of property this spring, I will meet you at any conference in Maine, or any conference where you are, and stay as long as it is wisdom. Take Jacob Zundall and Frederick H. Moeser, and tell them never to drink a drop of ale, wine, or any spirit, only that which flows right out from the presence of God; and send them to Germany; and when you meet with an Arab, send him to Arabia; when you find an Italian, send him to Italy; and a Frenchman, to France; or an Indian, that is suitable, send him among the Indians. Send them to the different places where they belong. Send somebody to Central America and to all Spanish America; and don't let a single corner of the earth go without a mission. Write to Oliver Cowdery and ask him if he has not eaten husks long enough? If he is not almost ready to return, be clothed with robes of righteousness, and go up to Jerusalem? Orson Hyde hath need of him. (A letter was written accordingly.) I returned home about half-past four p.m. This evening located the site for a music hall on lot 4, block 67, on the corner of Woodruff and Young streets. By a certificate of William Smith, of this date, we learn that Elder Benjamin Winchester has recently published a synopsis of concordance to the scriptures. _Thursday, 20_.--I went out with Brother Manhard to show him some lots, and settled with him; and afterwards heard read a proof sheet of the elders' conference. [Sidenote: Sidney Rigdon's Alarm.] Elder Rigdon received a letter last Sunday, informing {369} him that the Nauvoo post office was abolished. He foolishly supposed it genuine, neglected his duty, and started for Carthage to learn more about it, but was met by Mr. Hamilton, an old mail contractor, who satisfied him it was a hoax; and he returned home, and the mail arrived as usual today. _Friday, 21_.--I rode out in the city, and in the afternoon went to my farm. There was an officer's drill of the Nauvoo Legion. [Sidenote: Nauvoo Legion Drill.] _Saturday, 22_.--The cohorts of the legion were in exercise this day. My staff came out with me, and spent the day in riding, exercising, and organizing, and sitting in court-martial, to ascertain to what staff Robert D. Foster, Surgeon-General, Hugh McFall, Adjudant-General, and Daniel H. Wells, Commissary-General, belonged. _Sunday, 23_.--Nine to ten a.m. at home; heard read _Truthiana,_ No. 6, also the minutes of special conference, which I revised. _Special Conference_. Eleven, a.m., meeting at the Temple-stand; Brigham Young, Parley P. Pratt, Orson Pratt, Orson Hyde, George A. Smith, and Willard Richards present. Orson Hyde prayed. President Brigham Young preached on the subject of salvation, and the Twelve commenced their mission to build the Nauvoo House. For the salvation of the Church it was necessary that the public buildings should be erected, etc. Parley P. Pratt preached in the afternoon, showing the rapid progress of Nauvoo during the past three years. Peter Haws called for twenty-five hands to go with him to the Pine country, to get lumber for the Nauvoo House. President Brigham Young instructed the laborers on the Nauvoo House to commence next morning, even if they had to beg food of their neighbors to commence with; and requested families to board hands till means could be procured. _Monday, 24_.--In the morning I took my children a pleasure ride in the carriage. [Sidenote: Visit of the Twelve to Augusta, Iowa.] At one p.m. President Brigham Young, Heber C. Kimball, {370} Orson Hyde, John Taylor, George A. Smith, Wilford Woodruff, and Willard Richards met in council in my office, and agreed to go to Augusta, Iowa, to spend the next Sabbath and devise means to secure the property which has been purchased of Moffat by the Nauvoo House trustees, and voted John Cairnes go on a mission to England; Peter Haws and James Brown to Tuscaloosa, Alabama; that Elder Murray Seaman be instructed to return home immediately; and that Mr. Lucien Woodworth be respectfully requested immediately to furnish the Twelve with a draft of the exterior and interior of the Nauvoo House. Prince Louis Napoleon, claimant of the imperial throne of France, writes from his prison at Ham to the Parisian journals--"I would prefer captivity on the French soil to freedom in exile." _Tuesday, 25_.--In the office in the morning, and heard read the proceedings of the Twelve Apostles yesterday. Lucius N. Scovil and other Masons came to see me concerning Henry G. Sherwood, when I was told that Grand Master G. M. Nye was dead, which caused the following remark:-- _The Prophet's Remarks on G. M. Nye_. When Nye was here trying to pull me by the nose and trample on me, I enquired of the Lord if I was to be led by the nose and cuffed about by such a man. I received for answer, "Wait a minute." Nye is dead; and any man or Mason who attempts to ride me down and oppress me will run against the boss of Jehovah's buckler and will be quickly moved out of the way. Nye was a hypocritical Presbyterian preacher, and was known to have committed adultery in this city and violated his oath as a Master Mason. He started an opposition lodge on the hill, called the Nye Lodge; on which subject I said, they will do us all the injury they can; but let them go ahead, although it will result in a division of the lodge. Nye, fearing the penalty of the city ordinances on adultery, speedily fled from Nauvoo, and soon after died suddenly in Iowa. At three-and-a-quarter p.m. rain fell in torrents, and wind blew strong from the north west. Several barns {371} were blown down. So dark for fifteen minutes, could not see to write. Considerable hail fell. The creeks rose very high. The land covered with water. _Wednesday, 26_.--At home. Squally and cold weather. Received of Wilford Woodruff a deed of north half of lot 4, block 12, on Kimball's second addition, valued at $50 on tithing. _Thursday, 27_.--At eleven a.m. sat in mayor's court, when Jonathan Ford proved a stolen horse to be his. Visited at Brother Heber C. Kimball's with William Clayton. The Nye Lodge was installed on the hill. English state documents show an annual loss of £3,000,000 and 1,000 lives on the coast of Portsmouth, for want of harbors of refuge. _Friday, 28_.--At home. _Saturday, 29_.--Rode out to the prairie with my brothers, William and Samuel, and John Topham, and apportioned a lot between Sister Mullholland and John Scott. Elders Brigham Young, Heber C. Kimball, Wilford Woodruff, George A. Smith, Joseph Young, and Peter Haws rode to Augusta, Iowa. _Sunday, 30_.--The brethren held a meeting at Augusta, and had a good time. About 200 Saints were present. Augusta is a flourishing little town. There are three saw mills and two flour mills, having excellent water privileges. At ten a.m. a trial commenced before the First Presidency, Graham Coltrin _v_. Anson Matthews, being an appeal from the High Council on complaint-- _Minutes of a High Council Meeting--Coltrin vs. Matthews_. First, for a failure in refusing to perform according to contract respecting the sale of a piece of land by him [Matthews] sold to me [Coltrin]. Second for transferring his [Matthews] property in a way to enable him to bid defiance to the result and force of law, and to evade the aforesaid contracts, thereby wronging me [Coltrin] out of my just claim to the same; and also for lying, etc. Witnesses for plaintiff--Henry G. Sherwood, N. G. Blodgett, Zebedee Coltrin, Father Coltrin. {372} Witnesses for the defense--Two affidavits of George Reads, Mrs. Matthews, Brother Browett, Samuel Thompson, Richard Slater. Decision of the Council is that the charges are not sustained. _Monday, May, 1_.--I rode out with Lucien Woodworth, and paid him £20 for the Nauvoo House, which I borrowed of William Allen. [Sidenote: Comment of the Prophet on the Kinderhook Plates.] I insert fac-similes of the six brass plates found near Kinderhook, in Pike county, Illinois, on April 23, by Mr. Robert Wiley and others, while excavating a large mound. They found a skeleton about six feet from the surface of the earth, which must have stood nine feet high. The plates were found on the breast of the skeleton and were covered on both sides with ancient characters. I have translated a portion of them, and find they contain the history of the person with whom they were found. He was a descendant of Ham, through the loins of Pharaoh, king of Egypt, and that he received his kingdom from the Ruler of heaven and earth. I quote the following editorial from the _Times and Seasons_:-- _ANCIENT RECORDS_. Circumstances are daily transpiring which give additional testimony to the authenticity of the Book of Mormon. A few years ago, although supported by indubitable, unimpeachable testimony, it was looked upon in the same light by the world in general, and by the religious world in particular, as the expedition of Columbus to this continent was by the different courts that he visited, and laid his project before. The literati looked upon his expedition as wild and visionary, they suspected very much the integrity of his pretensions, and looked upon him--to say the least--as a fool, for entertaining such wild and visionary views. The royal courts aided by geographers, thought it was impossible that another continent should or could exist; and they were assisted in their views by the learned clergy, who, to put the matter beyond all doubt, stated that it was contrary to Scripture; that the apostles preached to all the world, and that as they did not came to America, it was impossible that there should be any such place. Thus at variance with the opinions of the great, in opposition to science and religion, he set sail, and actually came to America; it was no dream, no fiction; but a solid {373} reality; and however unphilosophical and infidel the notion might be, men had to believe it; and it was soon found out that it would agree both with religion and philosophy. So when the Book of Mormon first made its appearance among men, it was looked upon by many as a wild speculation, and that it was dangerous to the interest and happiness of the religious world. But when it was found to teach virtue, honesty, integrity, and pure religion, this objection was laid aside as being untenable. We were then told that the inhabitants of this continent were and always had been a rude, barbarous race, uncouth, unlettered, and without civilization. But when they were told of the various relics that have been found indicative of civilization, intelligence, and learning,--when they were told of the wealth, architecture, and splendor of ancient Mexico,--when recent developments proved beyond a doubt that there are ancient ruins in Central America, which, in point of magnificence, beauty, strength, and architectural design, vie with any of the most splendid ruins on the Asiatic Continent,--when they could trace the fine delineations of the sculptor's chisel on the beautiful statue, the mysterious hieroglyphic, and the unknown character, they began to believe that a wise, powerful, intelligent, and scientific race had inhabited this continent; but still it was improbable--nay almost impossible, notwithstanding the testimony of history to the contrary, that anything like plates could have been used anciently, particularly among this people. The following letter and certificate will perhaps have a tendency to convince the skeptical that such things have been used and that even the obnoxious Book of Mormon may be true. And as the people in Columbus' day were obliged to believe that there was such a place as America, so will the people in this day be obliged to believe, however reluctantly, that there may have been such plates as those from which the Book of Mormon was translated. Mr. Smith has had those plates, what his opinion concerning them is, we have not yet ascertained. The gentleman that owns them has taken them away, or we should have given a fac-simile of the plates and characters in this number. We are informed however, that he purposes returning with them for translation, if so, we may be able yet to furnish our readers with it. It will be seen by the annexed statement of the _Quincy Whig_, that there are more dreamers and money-diggers than Joseph Smith in the world; and the worthy editor is obliged to acknowledge that this circumstance will go a good way to prove the authenticity of the Book of Mormon. He further states that "if Joseph Smith can decipher the hieroglyphics on the plates, he will do more towards throwing light on the early history of this continent than any man living." We think that he has done that already in translating and publishing the Book of Mormon, {374} and would advise the gentleman and all interested to read for themselves and understand. We have no doubt, however, but Mr. Smith will be able to translate them. _To the Editor of the Times and Seasons_. On the 16th of April last, a respectable merchant, by the name of Robert Wiley, commenced digging in a large mound near this place; he excavated to the depth of ten feet and came to rock. About that time the rain began to fall, and he abandoned the work. [Note: Hieroglyphic representations inserted here.] {375} On the 23rd, he and quite a number of the citizens, with myself, repaired to the mound; and after making ample opening, we found plenty of rock, the most of which appeared as though it had been strongly burned; and after removing full two feet of said rock, we found plenty of charcoal and ashes; also human bones that appeared as though they had been burned; and near the encephalon a bundle was found that consisted of six plates of brass of a bell shape, each having a hole near the small end, and a ring through them all, and clasped with two clasps. The rings and clasps appeared to be iron very much oxydated. The {376} plates appeared first to be copper, and had the appearance of being covered with characters. [Note: Hieroglyphic representations inserted here.] It was agreed by the company that I should cleanse the plates. Accordingly I took them to my house, washed them with soap and water and a woolen cloth; but, finding them not yet cleansed, I treated them with dilute sulphuric acid, which made them perfectly clean, on which it appeared that they were completely covered with hieroglyphics that none as yet have been able to read. [Note: Hieroglyphic representations inserted here.] {377} Wishing that the world might know the hidden things as fast as they come to light, I was induced to state the facts, hoping that you would give it an insertion in your excellent paper; for we all feel anxious to know the true meaning of the plates, and publishing the facts might lead to the true translation. They were found, I judged, more than twelve feet below the surface of the top of the mound. I am, most respectfully, a citizen of Kinderhook, W. P. HARRIS, M. D. We, the citizens of Kinderhook, whose names are annexed, do certify and declare that on the 23rd of April, 1843, while excavating a large mound in this vicinity, Mr. R. Wiley took from said mound _six brass plates_ of a bell shape, covered with ancient characters. Said plates were very much oxydated. The bands and rings on said plates mouldered into dust on a slight pressure. ROBERT WILEY, W. LONGNECKER, GEO. DECKENSON, FAYETTE GRUBB, W. FUGATE, W. P. HARRIS, J. R. SHARP, G. W. F. WARD, IRA S. CURTIS, (From the _Quincy Whig_.) SINGULAR DISCOVERY.--MATERIAL FOR ANOTHER MORMON BOOK. A Mr. J. Roberts of Pike County, called upon us last Monday with a written description of a discovery which was recently made near Kinderhook, in that county. We have not room for his communication at length, and will give so much of a summary of it, as will enable the reader to form a pretty correct opinion of the discovery made. It appeared that a young man by the name of Wiley, a resident in Kinderhook, dreamed three nights in succession, that in a certain mound in the vicinity, there were treasures concealed. Impressed with the strange occurrence of dreaming the same dream three nights in succession, he came to the conclusion to satisfy his mind by digging into the mound. For fear of being laughed at, if he made others acquainted with his design he went by himself and labored diligently one day in pursuit of the supposed treasure, by sinking a hole in the center of a mound. Finding it quite laborious, he invited others to assist him. A company of ten or twelve repaired to the mound and assisted in digging out the shaft commenced by Wiley. After penetrating the mound about eleven feet, they came to a bed of limestone that had been subjected to the action of fire. They removed the stones, which were small and easy to handle, to the depth of two feet more, when they found _six brass plates_, secured and fastened together by two iron wires, but which were so decayed that they readily crumbled to dust upon being handled. The plates were so completely covered with rust as almost to obliterate {378} the characters inscribed upon them; but, after undergoing a chemical process, the inscriptions were brought out plain and distinct. There were six plates, four inches in length, one inch and three-quarters wide at the top, and two inches and three-quarters wide at the bottom, flaring out to points. There are four lines of characters or hieroglyphics on each. On one side of the plates are parallel lines running lengthways. By whom these plates were deposited there must ever remain a secret, unless some one skilled in deciphering hieroglyphics may be found to unravel the mystery. Some pretend to say that Smith, the Mormon leader, has the ability to read them. If he has, he will confer a great favor on the public by removing the mystery which hangs over them. A person present when the plates were found remarked that it would go to prove the authenticity of the Book of Mormon, which it undoubtedly will. In the place where these plates were deposited were also found human bones in the last stage of decomposition. There were but few bones found; and it is believed that it was but the burial-place of a person or family of distinction in ages long gone by, and that these plates contain the history of the times, or of a people that existed far, far beyond the memory of the present race. But we will not conjecture anything about this wonderful discovery, as it is one which the plates alone can reveal. The plates above alluded to were exhibited in this city last week, and are now, we understand, in Nauvoo, subject to the inspection of the Mormon Prophet. The public curiosity is greatly excited; and if Smith can decipher the hieroglyphics on the plates, he will do more towards throwing light on the early history of this continent than any man now living.[A] [Footnote A: It is proper here to call attention to the fact that the genuineness of this discovery of the Kinderhook plates is questioned by some anti-Mormon writers, among them Professor William A. Linn in his late work _The Story of Mormonism_. In which, after citing the fact that both John Hyde and T. B. H. Stenhouse--both anti-Mormon authors--accept the genuineness of the discovery of the Kinderhook plates, which led the first in his _Mormonism_ to insist that "Smith did have plates of some kind," in connection with the putting forth of the Book of Mormon; and the second to say of the Kinderhook plates that they were "actually and unquestionably discovered by one Mr. R. Wiley"--he says: "But the true story of the Kinderhook plates was disclosed by an affidavit made by W. Fugate of Mound Station, Brown county, Illinois, before Jay Brown, justice of the peace, on June 30, 1879. In this he stated that the plates were a humbug, gotten up by Robert Wiley, Bridge whitton, and myself. Whitton (who was a-Pitre blacksmith) cut the plates out of some pieces of copper; Wiley and I made the hieroglyphics by making impressions on beeswax and filling them with acid, old iron and lead, and bound them with a piece of hoop iron, covering them completely with the rust. He describes the burial of the plates and their digging up, among the spectators of the latter being two Mormon elders, Marsh and Sharp. Sharp declared that the Lord had directed them to witness the digging. The plates were borrowed and shown to Smith, and were finally given to one Professor McDowell of St. Louis, for his museum." (_The Story of the Mormons_, Linn, p. 87.) Of this presentation of the matter it is only necessary to say that it is a little singular that Mr. Fugate alone out of the three said to be in collusion in perpetrating the fraud should disclose it, and that he should wait from 1843 to 1879--a period of thirty-six years--before doing so, when he and those said to be associated with him had such an excellent opportunity to expose the vain pretensions of the Prophet--if Fugate's tale be true==during his life time. For while the statement in the text of the Prophet's journal to the effect that the find was genuine, and that he had translated some of the characters and learned certain historical facts concerning the person with whose remains the plates were found, may not have been known at the time to the alleged conspirators to deceive him still it is quite apparent that the editor of the _Times and Seasons_--John Taylor, the close personal friend of the Prophet--took the find seriously, and expressed implicit confidence in his editorial that the Prophet could give a translation of the plates. And this attitude the Church, continued to maintain; for in _The Prophet_, (a Mormon weekly periodical, published in New York) of the 15th of February, 1845, there was published a _fac-simile_ of the Kinderhook plates, together with the _Times and Seasons_ editorial and all the above matter of the text. How easy to have covered Joseph Smith and his followers with ridicule by proclaiming the hoax as soon as they accepted the Kinderhook plates as genuine! Why was it not done? The fact that Fugate's story was not told until thirty-six years after the event, and that he alone of all those who were connected with the event gives that version of it, is rather strong evidence that his story is the hoax, not the discovery of the plates, nor the engravings upon them. "The plates," says Professor Linn, "were finally given to one 'Professor' McDowell of St. Louis, for his museum." This on the authority of _Wyl's Mormon Portraits_, (p. 207). And Professor Linn in a note adds: "The secretary of the Missouri Historical Society writes me that McDowell's museum disappeared some time ago, most of its contents being lost or stolen, and the fate of the Kinderhook plates cannot be ascertained." (_Story of the Mormons_, p. 87 and footnote.)] {379} Slavery was this day abolished in every part of the British dominions in India, under the administration of Lord Ellenborough. _Tuesday, 2_.--Rode out in the forenoon. About three p.m., the _Maid of Iowa_ arrived from St. Louis. I was on the bank of the river, awaiting the arrival of my wife, who returned with Lorin Walker. Elders Brigham Young, Heber C. Kimball, Wilford Woodruff, George A. Smith, and Joseph Young returned from Augusta, Iowa. John E. Page wrote me a letter, wanting to dispose of Church property and establish a printing press in Pittsburg, on which I directed the Twelve to send him to Liberia, or some other place, in order to save him. [Sidenote: A Prophecy.] About one p.m., the mate of the ship _Yorkshire_ opened {380} the Testament at the 27th chapter of Acts, and asked the passengers how they would feel to be shipwrecked like Paul? Elder Thomas Bullock replied instantly, "It is very likely we shall be shipwrecked; but the hull of this old vessel has got to carry us safe into New Orleans." The mate was then called away to hoist the fore-top-royal sail. Between one and two next morning, when off Cape St. Antonio, Cuba, there was much vivid lightning, when a white squall caught the fore-top-royal sail, which careened the vessel, when the foremast, mainmast, and mizzenmast snapped asunder with an awful crash; the whole of the masts above, with the jib and spanker, and sixteen sails and studding poles, were carried overboard with a tremendous splash and surge, when the vessel righted. Daybreak, found the deck all in confusion and a complete wreck. During the day, hoisted a sail from the stump of the mainmast to the bow of the vessel, thus leaving nothing but the hull of the vessel to carry the Saints into New Orleans. _Wednesday, 3_.--Called at the office and drank a glass of wine with Sister Jenetta Richards, made by her mother in England, and reviewed a portion of the conference minutes. Two p.m., mayor's court, "City _versus_ A. Gay," on complaint of William Law, for unbecoming language and refusing to leave the store when told to. Fined $5 and costs. Directed a letter to be written to Gen. James Adams, of Springfield, to have him meet the _Maid of Iowa_ on her return from St. Louis, and arrange with the proprietors to turn her into a Nauvoo ferry boat, which letter was written the same hour. This day the first number of the _Nauvoo Neighbor_ was issued by John Taylor and Wilford Woodruff, in place of the _Wasp_, which ceased; and I here insert the first editorial:-- _Editorial from the Nauvoo Neighbor_. We now, according to promise, present our young friend before the {381} world in his new dress and with his new name. As the last week has been one of the warm weeks in the spring, when vegetation springs forth and life and animation are given to the vegetable world, so our efforts to cultivate the plant of Intelligence, having been watered by industry, enlivened by perseverance, and warmed by the genial rays of patronage, have not been unsuccessful; for the young gentleman has grown in one short week to double his former size. Relative to his dress, we have to apologize a little. As we did not live near a store, we could not get all the trimmings which we could have desired, to have made him pass so well with the _elite_ in the fashionable world. However, among plain folks, he will now pass very well; and we soon expect to see him in a form that will suit the taste of the most fastidious. Relative to the course that we shall pursue, we shall endeavor to cultivate a friendly feeling towards all, and not interfere with the rights of others, either politically or religiously. We shall advocate the cause of the innocent and oppressed, uphold the cause of right, sustain the principles of republicanism, and fly to the succor of the helpless and forlorn, pouring in oil and wine to their wounds, and acting in every way to all the human family in the capacity that our name imports--viz., that of a _Neighbor_. We have had and may have to defend ourselves against the oppressions, persecutions, and innovations of men. And if this should be the case, we shall not shrink from the task, but shall fearlessly and unflinchingly defend our rights, sustaining that liberty which our glorious constitution guarantees to every American citizen, for which our fathers jeopardized their liberty, their lives, and their sacred honor. Amidst the warring elements that are disturbing the world, we are glad to find so amiable and friendly a spirit manifested to us at the present time by the press; and we can assure them that, so long as they let us alone, we shall not interfere with them. It has been our study to avoid contention, and we have never interfered with others until they have thrown down the gauntlet; and as we have not been up to the present the aggressors so we are determined for the future not to be the aggressors. We have always endeavored to cultivate a spirit of friendship, amity, and peace with mankind. If we have not succeeded, the fault has not been with us. Rumor, with her ten thousand tongues, has always been busy circulating falsehood and misrepresentation concerning us; and men have frequently, in the absence of correct information, entertained unfavorable opinions concerning us, and have spoken as they thought: but when they have been better informed, they have regretted their course, and have seen that calumny has been like a viper in our path and has stung like an adder. {382} In regard to our political rights, our religion has frequently been made use of by political demagogues as a bugbear to deprive us of the free untrammelled rights of American citizens. This is a thing that we have always protested against, and we always shall, so long as that blood that fired the bosoms of our ancestors who fought, bled, and died, in defense of equal rights, flows through our veins. Concerning religion we consider that all men have a right to worship Almighty God according to the dictates of their own conscience. And while we allow all men freely to enjoy this privilege untrammeled by us, we look upon all men that would abridge us or others in their religious rights as enemies to the constitution, recreant to the principles of republicanism; and whilst they render themselves despicable, they are striking a secret but deadly blow at the freedom of this great republic; and their withering influence, though unseen and unobserved by the many, is like a worm gnawing the very vitals of the tree of liberty. We shall always contend for our religious rights. In short, the liberty of the press, liberty of conscience and of worship, free discussion, sailors' rights, we shall always sustain. _Thursday, 4_.--At four p.m., heard read a letter from James Arlington Bennett, showing that he was sick and could not attend the inspection of the Nauvoo Legion, according to his appointment. Having received a letter from George W. Robinson in relation to his land difficulties, I went to Sidney Rigdon and procured a deed for Carlos Granger's farm, and settled that business. _Friday, 5_.--Told the Temple committee that I had a right to take away any property I chose from the Temple office or store, and they had no right to stand in the way. It is the people that are to dictate me, and not the committee. All the property I have belongs to the Temple, and what I do is for the benefit of the Temple; and you have no authority only as you receive it from me. Received the following:-- _Letter of H. R. Hotchkiss to Joseph Smith--Property Titles_. NEW YORK, 7th April, 1843. _Joseph Smith, Esq_. DEAR SIR:--I received on Saturday last a letter from Mr. Catlin, notifying me that the equity of redemption in my Nauvoo property {383} would be sold on the 12th instant, and asking me whether I wished it to be purchased for me. I suppose it is quite immaterial whether I or you hold the right of redeeming; for if it should again come into my possession, I wish it understood distinctly by them who have built upon it that I shall not attempt to take their buildings from them, but shall be ready at any time to give them a lease of their lots for a very long period, at a reasonable rent. My wish, as well as my interest, leads me to conciliate and make them my friends, instead of making them my enemies. Your obedient servant, H. R. HOTCHKISS. Which I recorded in the City Record of Deeds:-- _Hotchkiss Letter Recorded_. RECORDER'S OFFICE, May 5, 1843. State of Illinois, City of Nauvoo, I, Joseph Smith, recorder in and for the said city of Nauvoo, Hancock county, and state aforesaid, do hereby certify that the within letter was duly recorded in Book A, page 140, and numbered 134. JOSEPH SMITH, Recorder. WILLIAM CLAYTON, Clerk. _Saturday, 6_.--In the morning, had an interview with a lecturer on Mesmerism and Phrenology. Objected to his performing in the city. Also had an interview with a Methodist preacher, and conversed about his God without body or parts. [Sidenote: Legion Parade.] At half-past nine a.m., I mounted with my staff, and with the band, and about a dozen ladies, led by Emma, and proceeded to the general parade-ground of the Nauvoo Legion, east of my farm on the prairie. The Legion looked well--better than on any former occasion, and they performed their evolutions in admirable style. The officers did honor to the Legion. Many of them were equipped and armed _cap-a-pie_. The men were in good spirits. They had made great improvements both in uniform and discipline, and we felt proud to be associated with a body of men, which, in point of discipline, {384} uniform, appearance, and a knowledge of military tactics, are the pride of Illinois, one of its strongest defenses, and a great bulwark of the western country. In the course of my remarks on the prairie, I told the Legion that when we have petitioned those in power for assistance, they have always told us they had no power to help us. Damn such traitors! When they give me the power to protect the innocent, I will never say I can do nothing for their good: I will exercise that power, so help me God. At the close of the address, the Legion marched to the city and disbanded in Main Street, about two p.m., the day being windy and very cold. There were two United States officers and General Swazey, of Iowa, present, who expressed great satisfaction at our appearance and evolutions. In the evening, attended Mr. Vicker's performance of wire dancing, legerdemain, magic, etc. A conference was held at Toulon, Stark county, Illinois: 5 branches, 17 elders, 3 priests, 4 teachers, 2 deacons, and 129 members were represented. A branch has been recently organized at Lyons, Wayne county, New York, consisting of two elders, 1 priest, 1 teacher, and 22 members. _Sunday, 7_.--In the forenoon I was visited by several gentlemen, concerning the plates that were dug out near Kinderhook. The council of the First Presidency met. Elder Brigham Young preached at La Harpe. _Monday, 8_.--I called at the office at seven a.m., with a supersedeas to stay suit, Thompson _versus_ Dixon. John Scott was unwilling to give Sister Mulholland one-fourth of the lot as directed by me. [Sidenote: Steam Boat Excursion.] _Tuesday, 9_.--In company with my wife, mother, and my adult family, also Sidney Rigdon, Parley P. Pratt, John Taylor, Wilford Woodruff, and about one hundred gentlemen and ladies, went aboard the _Maid of Iowa_, started at ten minutes before eight a.m., {385} from the Nauvoo dock, under a salute of cannon, having on board a fine band of music. We had an excellent address from our esteemed friend, Parley P. Pratt. The band performed its part well. Much good humor and hilarity prevailed. The captain and officers on board did all they could to make us comfortable, and we had a very agreeable and pleasant trip. We started with the intention of visiting Augusta; but, in consequence of the lowness of Shunk river, it was impracticable. We therefore altered our course to Burlington, touching at Fort Madison on our way up, and at Shokoquon on our return. In consequence of the governor of Iowa having refused to withdraw a writ reported to have been issued on a demand from the executive of Missouri, on the same charge as that for which I had been discharged by Judge Pope, I dispensed with the pleasure of calling upon my friends in Burlington and Fort Madison. During our stay at those places, I kept myself concealed on the boat. The _Maid of Iowa_ did well. Her accommodations are good for the size of the boat, and she performed her trip in less time than we anticipated, and we returned home about eight p.m. _Wednesday, 10_.--Directed Dr. Willard Richards never to let the court-room be occupied by any person until he received $2 in advance. The blossoms on the apple and other trees appeared. Took my brother William, Elders Jedediah M. Grant, Ebenezer Robinson and Horace K. Whitney in my carriage to the Upper Steam Boat Landing and back, They were intending to start on their missions, but no steamboat came. A meeting of the Saints was held at Leechburgh, Pennsylvania, numbered 5 elders, 2 priests, 1 teacher, and 50 members. _Thursday, 11_.--At six a.m., baptized Louisa Beeman, Sarah Alley, and others. {386} Eight a.m., went to see the new carriage made by Thomas Moore, which was ready for traveling. Emma went to Quincy in the new carriage. I rode out as far as the prairie. Ten a.m., Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, Wilford Woodruff, George A. Smith, John Taylor, and Willard Richards assembled in council, and voted-- [Sidenote: Mission Appointments.] That Addison Pratt, Noah Rogers, Benjamin F. Grouard, and Knowlton F. Hanks go on a mission to the Pacific Isles; Captain Dan Jones prepare himself to take a mission to Wales; James Sloan go to Ireland; Reuben Hedlock, John Cairnes and Samuel James to England, and that Reuben Hedlock preside over the Church in Great Britain, and be assisted by Elders Hiram Clark and Thomas Ward; that Brother Cairnes go to Scotland, Lucius N. Scovil to England, under the direction of Brother Hedlock; and that Amos Fielding come immediately to Nauvoo, or be cut off from the Church. Also, that this quorum recommend George Walker to President Joseph Smith, as clerk of the Nauvoo House. President Young stated that Lucien Woodworth had offered the use of his draft for the Nauvoo House, table, etc., if any one would copy it; but he had not time to comply with the request of the quorum to furnish a full draft. _Friday, 12_.--Purchased half of the steamer _Maid of Iowa_, from Moffatt; and Captain Dan Jones commenced running her between Nauvoo and Montrose as a ferry-boat. At sunrise, Bishop George Miller arrived with a raft of 50,000 feet of pine lumber for the Temple and Nauvoo House, from the pinery on Black River, Wisconsin, where the snow was about 2 1/2 feet deep in the winter. In the council of the Twelve it was agreed to visit Lima, La Harpe, and Ramus, and hold conferences concerning the Nauvoo House. {387} CHAPTER XX. IMPORTANT DOCTRINAL ITEMS: SALVATION THROUGH KNOWLEDGE--AGED MEN ON COUNCILS--IMPORTANCE OF THE DOCTRINE OF THE ETERNITY OF THE MARRIAGE COVENANT--THE NATURE OF MATTER. THE PROPHECY ON THE HEAD OF STEPHEN A. DOUGLAS--THE WORK AMONG The SCANDINAVIANS IN ILLINOIS. _Saturday, May 13, 1843_.--I rode to Yelrome, in company with Brothers Wilford Woodruff and George A. Smith, and tarried for the night with Father Morley. Brothers Woodruff and Smith slept at Brother Durfee's. Brother Brigham Young went to La Harpe, and Brothers Heber C. Kimball and Orson Pratt to Ramus. _Sunday, 14_.--Meeting at Yelrome, where I preached. [The following is a synopsis, reported by Elder Woodruff.] _Salvation Through Knowledge_. It is not wisdom that we should have all knowledge at once presented before us; but that we should have a little at a time; then we can comprehend it. President Smith then read the 2nd Epistle of Peter, 1st chapter, 16th to last verses, and dwelt upon the 19th verse with some remarks. Add to your faith knowledge, &c. The principle of knowledge is the principle of salvation. This principle can be comprehended by the faithful and diligent; and every one that does not obtain knowledge sufficient to be saved will be condemned. The principle of salvation is given us through the knowledge of Jesus Christ. Salvation is nothing more nor less than to triumph over all our enemies and put them under our feet. And when we have power to put all enemies under our feet in this world, and a knowledge to triumph over all evil spirits in the world to come, then we are saved, as in the case {388} of Jesus, who was to reign until He had put all enemies under His feet, and the last enemy was death.[A] [Footnote A: It is evident from this remark, "the last enemy was death," that the prophet in saying that "salvation is * * * to triumph over all our enemies," does not allude alone, or even chiefly, to personal "enemies;" but to evil inclinations, weaknesses, passions, sickness and death, as well.] Perhaps there are principles here that few men have thought of. No person can have this salvation except through a tabernacle. Now, in this world, mankind are naturally selfish, ambitious and striving to excel one above another; yet some are willing to build up others as well as themselves. So in the other world there are a variety of spirits. Some seek to excel. And this was the case with Lucifer when he fell. He sought for things which were unlawful. Hence he was sent down, and it is said he drew many away with him; and the greatness of his punishment is that he shall not have a tabernacle. This is his punishment. So the devil, thinking to thwart the decree of God, by going up and down in the earth, seeking whom he may destroy--any person that he can find that will yield to him, he will bind him, and take possession of the body and reign there, glorying in it mightily, not caring that he had got merely a stolen body; and by-and-by some one having authority will come along and cast him out and restore the tabernacle to its rightful owner. The devil steals a tabernacle because he has not one of his own: but if he steals one, he is always liable to be turned out of doors. Now, there is some grand secret here, and keys to unlock the subject. Notwithstanding the apostle exhorts them to add to their faith, virtue, knowledge, temperance, &c., yet he exhorts them to make their calling and election sure. And though they had heard an audible voice from heaven bearing testimony that Jesus was the Son of God, yet he says we have a more sure word of prophecy, whereunto ye do well that ye take heed as unto a light shining in a dark place. Now, wherein could they have a more sure word of prophecy than to hear the voice of God saying, This is my beloved Son, &c. Now for the secret and grand key. Though they might hear the voice of God and know that Jesus was the Son of God, this would be no evidence that their election and calling was made sure, that they had part with Christ, and were joint heirs with Him. They then would want that more sure word of prophecy, that they were sealed in the heavens and had the promise of eternal life in the kingdom of God. Then, having this promise sealed unto them, it was an anchor to the soul, sure and steadfast. Though the thunders might roll and lightnings flash, and earthquakes bellow, and war gather thick around, yet this hope and knowledge would support the soul in every hour of trial, trouble {389} and tribulation. Then knowledge through our Lord and Savior Jesus Christ is the grand key that unlocks the glories and mysteries of the kingdom of heaven. Compare this principle once with Christendom at the present day, and where are they, with all their boasted religion, piety and sacredness while at the same time they are crying out against prophets, apostles, angels, revelations, prophesying and visions, &c. Why, they are just ripening for the damnation of hell. They will be damned, for they reject the most glorious principle of the Gospel of Jesus Christ and treat with disdain and trample under foot the key that unlocks the heavens and puts in our possession the glories of the celestial world. Yes, I say, such will be damned, with all their professed godliness. Then I would exhort you to go on and continue to call upon God until you make your calling and election sure for yourselves, by obtaining this more sure word of prophecy, and wait patiently for the promise until you obtain it, &c. Elders George A. Smith and Wilford Woodruff followed him with a few remarks, and meeting closed for one hour. When we met again, Wilford Woodruff opened meeting and spoke upon revelation and obeying the commandments by building the Nauvoo House, and was followed by George A. Smith upon the same subject. Elder Lorenzo Snow then spoke somewhat at length concerning his mission to England, which was interesting. After meeting, we rode to Lima, and took supper with Calvin Beebe; and while we were conversing with Brother Joseph and Brother Isaac Morley, Brother Joseph made the following remarks: _The Value of Aged Men in Counsel_. The way to get along in any important matter is to gather unto yourselves wise men, experienced and aged men, to assist in council in all times of trouble. Handsome men are not apt to be wise and strong-minded men; but the strength of a strong-minded man will generally create coarse features, like the rough, strong bough of the oak. You will always discover in the first glance of a man, in the outlines of his features something of his mind. Excitement has almost become the essence of my life. When that dies away, I feel almost lost. When a man is reined up continually by excitement, he becomes strong and gains power and knowledge; but when he relaxes for a season, he loses much of his power and knowledge. But in all matters, temporal or spiritual, preaching the Gospel of Jesus Christ, or in leading an army to battle, victory almost entirely depends upon good order and moderation. In going to battle, move slowly, dress up into line; and though your enemy rush upon you with {390} fury, meet them slowly but firmly. Let not confusion or terror seize upon you, but meet them firmly and strike a heavy blow and conquer. A man can bear a heavy burden by practice and continuing to increase it. The inhabitants of this continent anciently were so constituted, and were so determined and persevering, either in righteousness or wickedness, that God visited them immediately either with great judgments or blessings. But the present generation, if they were going to battle, if they got any assistance from God, they would have to obtain it by faith. President Young preached at La Harpe. Almon W. Babbitt preached all the afternoon, and prevented Elders Kimball and Orson Pratt from giving instructions regarding their mission to Ramus. The wind blew terribly from the southwest all day. A naval action took place between the Texan and Mexican fleets at Campeachy. Edward Brazier, aged 18, was drowned in the Mississippi river, by the upsetting of a skiff. Samuel Kearns was preserved from a similar fate by Captain Dan Jones. _Monday, 15_.--Emma having arrived at Yelrome, last night from Quincy, with the carriage, we rode home together. On our way, we stopped a short time at Brother Perry's. Brothers George A. Smith and Wilford Woodruff rode in my buggy. I was asked if the horse would stand without tying. I answered, "Yes: but never trust property to the mercy or judgment of a horse." [The following under this date is from the journal of George A. Smith:] _The Love of the Prophet for George A. Smith_. At noon, stopped at the house of Mr. McMahon, a notorious anti-Mormon, at Green Plains, and waited some time for Mac to come in. Joseph and myself spent this time in conversation on the grass-plot south of the house. Joseph asked my opinion of W. W. Phelps as an editor. I told him that I considered Phelps the sixth part of an editor, and that was the satirist. When it came to the cool direction necessarily intrusted to an editor in the control of public opinion--the soothing of enmity, he was deficient, and would always make more enemies than friends; but for my part, if I were able, I would be willing {391} to pay Phelps for editing a paper, providing no body else should have the privilege of reading it but myself. Joseph laughed heartily--said I had the thing just right. Said he, "Brother Phelps makes such a severe use of language as to make enemies all the time." At the close of the conversation, Joseph wrapped his arms around me, and squeezed me to his bosom and said, "George A., I love you as I do my own life." I felt so affected, I could hardly speak, but replied, "I hope, Brother Joseph, that my whole life and actions will ever prove my feelings, and the depth of my affection towards you." A great hailstorm in Gettysburg, Penn. The stones were from six to eight inches in circumference. Much damage done. [Sidenote: Visit of the Prophet to Ramus.] _Tuesday, 16_.--At eleven o'clock, with George Miller, William Clayton, Eliza and Lydia Partridge and J. M. Smith, I started for Carthage, where we tarried about half-an-hour conversing with different individuals, when we started for Ramus; arrived about half-past three, p.m., and stayed at William G. Perkins for the evening; then went to Benjamin F. Johnson's with William Clayton to sleep. Before retiring, I gave Brother and Sister Johnson some instructions on the priesthood; and putting my hand on the knee of William Clayton, I said: _Remarks of the Prophet at Ramus--Lives that are Hid with God in Christ--Importance of the Eternity of the Marriage Covenant_. Your life is hid with Christ in God, and so are many others. Nothing but the unpardonable sin can prevent you from inheriting eternal life for you are sealed up by the power of the Priesthood unto eternal life, having taken the step necessary for that purpose. Except a man and his wife enter into an everlasting covenant and be married for eternity, while in this probation, by the power and authority of the Holy Priesthood, they will cease to increase when they die; that is, they will not have any children after the resurrection. But those who are married by the power and authority of the priesthood in this life, and continue without committing the sin against the Holy Ghost, will continue to increase and have children in the celestial glory. The unpardonable sin is to shed innocent blood, or be accessory thereto. All other sins will be visited with judgment in the flesh, and the spirit {392} being delivered to the buffetings of Satan until the day of the Lord Jesus. The way I know in whom to confide--God tells me in whom I may place confidence. In the celestial glory there are three heavens or degrees; and in order to obtain the highest, a man must enter into this order of the priesthood, [meaning the new and everlasting covenant of marriage;] and if he does not, he cannot obtain it. He may enter into the other, but that is the end of his kingdom: he cannot have an increase.[B] [Footnote B: The last paragraph is found in the Doctrine and Covenants, section 131: 1-4.] The Twelve met in the office to see Mr. Brown, but he did not appear; and they voted that John E. Page be requested to repair immediately to Cincinnati and preach till they arrive. _Wednesday, 17_.--Partook of breakfast at Brother Perkins'; after which we took a pleasure ride through Fountain Green. At ten a.m. preached from 2nd Peter, 1st chapter and showed that knowledge is power; and the man who has the most knowledge has the greatest power. _Items of Doctrine by the Prophet_. Salvation means a man's being placed beyond the power of all his enemies. The more sure word of prophecy means a man's knowing that he is sealed up into eternal life by revelation and the spirit of prophecy, through the power of the holy priesthood. It is impossible for a man to be saved in ignorance.[C] [Footnote C: This paragraph is also included in the Doctrine and Covenants, section 131: 5,6.] Paul saw the third heavens, and I more. Peter penned the most sublime language of any of the apostles. In the afternoon attended council, and afterwards rode with Benjamin F. Johnson's family. In the evening went to hear a Methodist preacher lecture. After he got through, offered some corrections as follows: _Items of Doctrine by the Prophet_. The 7th verse of 2nd chapter of Genesis ought to read--God breathed {393} into Adam his spirit [i. e. Adam's spirit][D] or breath of life; but when the word "rauch" applies to Eve, it should be translated lives. [Footnote D: Doctrine and Covenants, section 131: 7-8. The interpretation implied in the words in brackets is justified by the following from the Book of Abraham: "And the Gods formed man from the dust of the ground, and took his spirit (that is, the man's spirit) and put it into him, and breathed into his nostrils the breath of life, and man became a living soul." Chap. v: 7, 8.] Speaking of eternal duration of matter, I said: There is no such thing as immaterial matter. All spirit is matter, but is more fine or pure, and can only be discerned by purer eyes. We cannot see it, but when our bodies are purified, we shall see that it is all matter. The priest seemed pleased with the correction, and stated his intention to visit Nauvoo. [Sidenote: New York Conference.] A conference was held in the Columbia Hall, Grand Street, New York, where fifteen branches, six high priests, thirty-six elders, nineteen priests, sixteen teachers, five deacons, and three hundred and eighty-seven members were represented. Forty-nine have been baptized since last conference; many have removed to Nauvoo; and twenty-eight have been excommunicated. Four elders and one priest were ordained. _Thursday, 18_.--We left Macedonia about half past eight a.m., and arrived at Carthage at ten. [The following brief account of the prophet's visit with Judge Douglas while at Carthage is from the journal of William Clayton, who was present:] _The Great Prophecy on the Head of Stephen A. Douglas_. Dined with Judge Stephen A. Douglas, who is presiding at court. After dinner Judge Douglas requested President Joseph to give him a history of the Missouri persecution, which he did in a very minute manner, for about three hours. He also gave a relation of his journey to Washington city, and his application in behalf of the Saints to Mr. Van Buren, the President of the United States, for redress and Mr. Van Buren's pusillanimous reply, "Gentlemen, your cause is just, but I can do nothing for you;" and the cold, unfeeling manner in which he was treated by most of the senators and representatives in relation to the subject, Clay saying, "You had better go to Oregon," and Calhoun shaking his head solemnly, saying, "It's a nice question--a critical question, but it will not do to agitate it." The judge listened with the greatest attention and spoke warmly in {394} depreciation of the conduct of Governor Boggs and the authorities of Missouri, who had taken part in the extermination, and said that any people that would do as the mobs of Missouri had done ought to be brought to judgment: they ought to be punished. President Smith, in concluding his remarks, said that if the government, which received into its coffers the money of citizens for its public lands, while its officials are rolling in luxury at the expense of its public treasury, cannot protect such citizens in their lives and property, it is an old granny anyhow; and I prophesy in the name of the Lord God of Israel, unless the United States redress the wrongs committed upon the Saints in the state of Missouri and punish the crimes committed by her officers that in a few years the government will be utterly overthrown and wasted, and there will not be so much as a potsherd left, for their wickedness in permitting the murder of men, women and children, and the wholesale plunder and extermination of thousands of her citizens to go unpunished, thereby perpetrating a foul and corroding blot upon the fair fame of this great republic, the very thought of which would have caused the high-minded and patriotic framers of the Constitution of the United States to hide their faces with shame. Judge, you will aspire to the presidency of the United States; and if ever you turn your hand against me or the Latter-day Saints, you will feel the weight of the hand of Almighty upon you; and you will live to see and know that I have testified the truth to you; for the conversation of this day will stick to you through life. He [Judge Douglas] appeared very friendly, and acknowledged the truth and propriety of President Smith's remarks.[E] [Footnote E: Seenote at end of chapter.] We then rode home, where we arrived about half-past five p.m., and found my family all well. Mr. Joseph H. Jackson, who professed to be a Catholic priest, was at my house awaiting my arrival. At six p.m., I called at my office for Arlington Bennett's letter. _Friday, 19_.--I borrowed of Orson Hyde fifty dollars, which I paid to Mr. Eric Rhodes, and which he is either to repay in cash or let me have lumber. I rode out with Mr. Jackson in the afternoon. Told Brother Phelps a dream that the history must go ahead before anything else. Elder George P. Dykes writes: {395} _The Work Among the Scandinavians of Illinois_. One year since, I visited a settlement of Norwegians in La Salle county, Illinois, and baptized five, and ordained one elder, when I left them for about one month; then returned and organized the branch, and called it the La Salle Branch of the Church of Jesus Christ of Latter-day Saints, and ordained Brother Gudmund Haugaas an elder--a man of strong mind and well skilled in the scriptures. He can preach in Norway, Sweden and Demark, having an understanding of their languages. I returned to Nauvoo, and in a few days I was appointed by the special conference in August to labor in Illinois. I traveled through eighteen different counties, baptized six in Perry county, and returned home in December. In January I left again and went to St. Clair county, where I was joined by Brother Henry B. Jacobs, who baptized twelve; and I baptized a German after he left. I preached in Chester, Sparta and Bellville. From thence returned home, and again visited Ottawa, La Salle county. Spent two weeks, and baptized seven. I found the Church there in good spirits and in the enjoyment of the spiritual gifts. The La Salle branch now numbers fifty-eight in good standing. Elder Ole Hoier was chosen to preside over them. He is well worthy of the office. Elder Gudmund Haugaas and Brother J. R. Anderson visited the Norwegian settlement in Lee county, Iowa, in January last. Spent three weeks, baptized ten, ordained one priest, and left them and went home to La Salle county. From thence Brothers Haugaas and Hoier visited a large body from Norway in Wisconsin Territory, and have laid the foundation of a great work, to all appearance. There are now fifty-seven members of the Church from Norway; and the time is not far distant when the saying of Micah 4:2 will be fulfilled. NOTE. _The Prophet Joseph's Prediction Respecting Stephen A. Douglas_. The prediction concerning Stephen A. Douglas in this chapter, is one of the most remarkable prophecies either in ancient or modern times. It was impossible for any merely human sagacity to foresee the events predicted. Stephen A. Douglas was a bright, but comparatively an unknown man, nationally, at the time of the interview, May, 1843, and but thirty years of age. It is a matter of history that Stephen A. Douglas did, however, aspire to the presidency of the United States, and was nominated for that office by the Democratic convention held in Charleston, South Carolina, on the 23rd of June 1860. When in the convention he was declared the regular nominee of the Democratic party, "the whole body rose to its feet, hats were waved in the air, and many tossed {396} aloft; shouts, screams and yells. and every boisterous mode of expressing approbation and unanimity, were resorted to." When Mr. Douglas aspired to the presidency, no man in the history of American politics had more reason to hope for success. The political party of which he was the recognized leader, in the preceding presidential election had polled one hundred and seventy-four electoral votes as against one hundred and twenty-two cast for the other two parties which opposed it; and a popular vote of 1,838,169 as against 1,215,789 votes for the two parties opposing. It is a matter of history, however, that the Democratic party in the election of 1860 was badly divided: and factions of it put candidate into the field with the following results, Mr. Abraham Lincoln, candidate for the Republican party, was triumphantly elected. He received 72 electoral votes; Mr. Bell 39; and Mr. Douglas 12. "By a plurality count of the popular vote, Mr. Lincoln carried 18 states; Mr. Breckinridge 11; Mr. Bell 3; and Mr. Douglas but one!" Twenty days less than one rear after his nomination by the Charleston convention, while yet in the prime of manhood--forty-eight years of age--Mr. Douglas died at his home in Chicago, a disappointed, not to say heart-broken man. Let us now search out the cause of his failure. Fourteen years after the interview containing the prophecy recorded in this chapter, and about one year after the prophecy had been published in the _Deseret News_, Mr. Douglas was called upon to deliver a speech in Springfield, the capital of Illinois. His speech was delivered on the 12th of June, 1857, and published in the _Missouri Republican_ of June 18, 1857. It was a time of excitement throughout the country concerning the Mormon church in Utah. Falsehoods upon the posting winds seemed to have filled the air with the most outrageous calumny. Crimes, the most repulsive--murders, robberies, rebellion and high treason--were falsely charged against its leaders. It was well known that Mr. Douglas had been on terms of intimate friendship with the Prophet Joseph Smith; and was well acquainted with the other Church leaders. He was therefore looked upon as one competent to speak upon the "Mormon question," and was invited to do so in the speech to which reference is here made. Mr. Douglas responded to the request. He grouped the charges against the Mormons, then passing current, in the following manner: "First, that nine-tenths of the inhabitants are aliens by birth who have refused to become naturalized, or to take the oath of allegiance, or do any other act recognizing the government of the United states as the paramount authority in that territory [Utah]; "Second, that the inhabitants, whether native or alien born, known as Mormons (and they constitute the whole people of the territory) are bound by horrible oaths and terrible penalties, to recognize and maintain the authority of Brigham Young, and the government of which he is head, as paramount to that of the United States, in civil as well as religious affairs; and they will in due time, and under the direction of their leaders, use all the means in their power to subvert the government of the United States, and resist its authority. "Third, that the Mormon government, with Brigham Young at its head, is now forming alliance with Indian tribes in Utah and adjoining territories--stimulating the Indians to acts of hostility and organizing bands of his own followers under the name of Danites or destroying angels, to prosecute a system of robbery and murders upon American citizens who support the authority of the United States, and denounce the infamous and disgusting practices and institutions of the Mormon government." Mr. Douglas based his remarks upon these rumors against the saints, in the course of which he said: {397} "Let us have these facts in an official shape before the president and Congress, and the country will learn that in the performance of the high and solemn duty devolving upon the executive and Congress, there will be no vacillating or hesitating policy. It will be as prompt as the peal that follows the flash--as stern and unyielding as death. Should such a state of things actually exist as we are led to infer from the reports--and such information comes in an official shape--the knife must be applied to this pestiferous, disgusting cancer which is gnawing into the very vitals of the body politic. It must be cut out by the roots. and seared over by the red hot iron of stern, unflinching law. * * * Should all efforts fail to bring them (the Mormons) to a sense of their duty, there is but one remedy left. Repeal the organic law of the territory, on the ground that they are alien enemies and outlaws, unfit to be citizens of a territory, much less ever to become citizens of one of the free and independent states of this confederacy. To protect them further in their treasonable, disgusting and bestial practices would be a disgrace to the country--a disgrace to humanity--a disgrace to civilization, and a disgrace to the spirit of the age. Blot it out of the organized territories of the United States. What then? It will be regulated by the law of 1790, which has exclusive and sole jurisdiction over all the territory not incorporated under any organic or special law. By provisions of this law, all crimes and misdemeanors, committed on its soil can be tried before the legal authorities of any state or territory to which the offenders shall first be brought to trial and punished. Under that law persons have been arrested in Kansas, Nebraska and other territories, prior to their organization as territories, and hanged for their crimes. The law of 1790 has sole and exclusive jurisdiction where no other law of a local character exists, and by repealing the organic law of Utah, you give to the general government of the United States the whole and sole jurisdiction over the territory." The speech of Mr. Douglas was of great interest and importance to the people or Utah at that juncture. Mr. Douglas had it in his power to do them great good. Because of his personal acquaintance with Joseph Smith and the great body of the Mormon people then in Utah, as well as their leaders (for he had known both leaders and people in Illinois, and those whom he had known in Illinois constituted the great bulk of the people in Utah, when he delivered the Springfield speech), he knew that the reports carried to the East by vicious and corrupt men were not true. He knew that these reports in the main were but a rehash of the old exploded charges made against Joseph Smith and his followers in Missouri; and he knew them to be false by many evidences furnished him by Joseph Smith in the interview of the 18th of May, 1843, and by the Mormon people at sundry times during his association with them at Nauvoo. He had an opportunity to befriend the innocent, to refute the calumny cast upon a virtuous community; to speak a word in behalf of the oppressed; but the demagogue triumphed over the statesman, the politician, over the humanitarian; and to avoid the popular censure which he feared befriending the Mormon people would bring to him, he turned his hand against them with the result that he did not destroy them but scaled his own doom--in fulfillment of the words of the prophet, he felt the weight of the hand of the Almighty upon him. There is, and can be no question about the prophecy preceding the event. The prophecy was first published in the _Desert News_ of September 24, 1856. It was afterwards published in England in the _Millennial Star_, February, 1859. The publication in the _Deseret News_ preceding Douglas' Springfield speech, mentioned above, (June, 1857) by about one year, and about four years before Douglas was nominated for the presidency by the Charleston Democratic convention. Moreover, a lengthy review of Mr. Douglas' speech was published in the editorial columns of the _Deseret News_ in the issue of that paper for September 2nd, 1857, {398} of which the following is the closing paragraph addressed directly to Mr. Douglas: "In your last paragraph [of the Springfield speech] you say, 'I have thus presented to you plainly and fairly my views of the Utah question;' with at least equal plainness and with far more fairness have your views now been commented upon. And inasmuch as you were well acquainted with Joseph Smith, and this people, also with the character of our maligners, and did know their allegations were false, but must bark with the dogs who were snapping at our heels, to let them know that you were a dog with them; and also that you may have a testimony of the truth of the assertion that you did know Joseph and his people and the character of their enemies (and neither class have changed, only as the saints have grown better and their enemies worse); and also that you may thoroughly understand that you have voluntarily, knowingly and of choice sealed your damnation, and by your own chosen course have closed your chance for the presidential chair, through disobeying the counsel of Joseph which you formerly fought and prospered by following, and that you in common with us, may testify to all the world that Joseph was a true prophet, the following extract from the History of Joseph Smith is again printed for your benefit, and is kindly recommended to your careful perusal and most candid consideration." Then follows the interview between Joseph Smith and Mr. Douglas as recorded in the journal of William Clayton, as published in the _News_ a year before Mr. Douglas' Springfield speech, and as now given in this chapter of the HISTORY OF THE CHURCH. This _News_ editorial boldly accepted the challenge of Mr. Douglas. He raised his hand against the followers of Joseph Smith, despite the warning of the prophet; and they in the chief organ of the Church, reproduced the prophecy and told Mr. Douglas that he had "sealed his damnation and closed his chance for the presidential chair" through disobeying the counsel of the prophet. The presidential election of 1860, and the death of Mr. Douglas in the prime of life, the year following, tells the rest. {399} CHAPTER XXI. DEFINITION OF THE WORD "MORMON"--DISCOURSE ON MAKING "CALLING" AND "ELECTION" SURE--MISSION TO THE SOCIETY ISLANDS OPENED--CHARACTER SKETCH OF THE PROPHET, "BOSTON BEE"--TRIAL OF BENJAMIN WINCHESTER. _Saturday, May 20, 1843_.--Received of Ezra Oakley a certificate of deposit in the Fulton Bank, New York, value five hundred dollars, and gave receipt payable in lands or money ten days from date. At court room, and adjourned the case of Samuel Fuller. Corrected and sent to the _Times and Seasons_ the following: _The Prophet's Definition of the Word "Mormon."_ _Editor of the Times and Seasons_: SIR:--Through the medium of your paper I wish to correct an error among men that profess to be learned, liberal and wise; and I do it the more cheerfully because I hope sober-thinking and sound-reasoning people will sooner listen to the voice of truth than be led astray by the vain pretensions of the self-wise. The error I speak of is the definition of the word "Mormon." It has been stated that this word was derived from the Greek word _mormo_. This is not the case. There was no Greek or Latin upon the plates from which I, through the grace of the Lord, translated the Book of Mormon. Let the language of the book speak for itself. On the 523rd page of the fourth edition, it reads: "And now, behold we have written this record according to our knowledge in the characters which are called among us the Reformed Egyptian, being handed down and altered by us, according to our manner of speech; and if our {400} plates had been sufficiently large, we should have written in Hebrew; but the Hebrew hath been altered by us also; and if we could have written in Hebrew, behold, ye would have had no imperfection in our record. But the Lord knoweth the things which we have written, and also that none other people knoweth our language; therefore He hath prepared means for the interpretation thereof." Here, then, the subject is put to silence; for "none other people knoweth our language;" therefore the Lord, and not man, had to interpret, after the people were all dead. And, as Paul said, "The world by wisdom know not God;" so the world by speculation are destitute of revelation; and as God in His superior wisdom has always given His Saints, wherever he had any on the earth, the same spirit, and that spirit, as John says, is the true spirit of prophecy, which is the testimony of Jesus. I may safely say that the word "Mormon" stands independent of the wisdom and learning of this generation. * * * * The word Mormon, means literally, more good. Yours, JOSEPH SMITH. Mr. Joseph H. Jackson representing himself as being out of employment and destitute of funds, he desired I would employ him and relieve his necessities. I took compassion and employed him as a clerk to sell lands, so as to give him a chance in the world. [Sidenote: The Prophet's Reproof of the People.] _Sunday, 21_.--At half-past ten a.m. I arrived at the Temple, and had to press my way through the crowd in the aisles to get to the stand, when I remarked that there were some people who thought it a terrible thing that anybody should exercise a little power. I thought it a pity that anybody should give occasion to have power exercised, and requested the people to keep out of the aisles; for if they did not, I might some time run up and down and hit some of them; and called on two constables to keep the aisles clear. After singing and prayer, I read 1st chapter of 2nd Epistle of Peter, and preached thereon. [The following synopsis was written by Dr. Willard Richards.] {401} _The Prophet's Discourse from II Peter, First Chapter--Reproof of Self-Righteousness_. I do not know when I shall have the privilege of speaking in a house large enough to convene the people. I find my lungs are failing with continual preaching in the open air to large assemblies. I do not think there have been many good men on the earth since the days of Adam; but there was one good man and his name was Jesus. Many persons think a prophet must be a great deal better than anybody else. Suppose I would condescend--yes, I will call it condescend, to be a great deal better than any of you, I would be raised up to the highest heaven; and who should I have to accompany me? I love that man better who swears a stream as long as my arm yet deals justice to his neighbors and mercifully deals his substance to the poor, than the long, smooth-faced hypocrite. I do not want you to think that I am very righteous, for I am not. God judges men according to the use they make of the light which He gives them. "We have a more sure word of prophecy, whereunto you do well to take heed, as unto a light that shineth in a dark place. We were eye witnesses of his majesty and heard the voice of his excellent glory." And what could be more sure? When He was transfigured on the mount, what could be more sure to them? Divines have been quarreling for ages about the meaning of this. _The Prophet's Characterization of Himself_. I am like a huge, rough stone rolling down from a high mountain; and the only polishing I get is when some corner gets rubbed off by coming in contact with something else, striking with accelerated force against religious bigotry, priestcraft, lawyer-craft, doctor-craft, lying editors, suborned judges and jurors, and the authority of perjured executives, backed by mobs, blasphemers, licentious and corrupt men and women--all hell knocking off a corner here and a corner there. Thus I will become a smooth and polished shaft in the quiver of the Almighty, who will give me dominion over all and every one of them, when their refuge of lies shall fail, and their hiding place shall be destroyed, while these smooth-polished stones with which I come in contact become marred. There are three grand secrets lying in this chapter, [II Peter i.] which no man can dig out, unless by the light of revelation, and which unlocks the whole chapter as the things that are written are only hints {402} of things which existed in the prophet's mind, which are not written concerning eternal glory. I am going to take up this subject by virtue of the knowledge of God in me, which I have received from heaven. The opinions of men, so far as I am concerned, are to me as the crackling of thorns under the pot, or the whistling of the wind. I break the ground; I lead the way like Columbus when he was invited to a banquet, where he was assigned the most honorable place at the table, and served with the ceremonials which were observed towards sovereigns. A shallow courtier present, who was meanly jealous of him, abruptly asked him whether he thought that in case he had not discovered the Indies, there were not other men in Spain who would have been capable of the enterprise? Columbus made no reply, but took an egg and invited the company to make it stand on end. They all attempted it, but in vain; whereupon he struck it upon the table so as to break one end, and left it standing on the broken part, illustrating that when he had once shown the way to the new world nothing was easier than to follow it. Paul ascended into the third heavens, and he could understand the three principal rounds of Jacob's ladder--the telestial, the terrestrial, and the celestial glories or kingdoms, where Paul saw and heard things which were not lawful for him to utter. I could explain a hundred fold more than I ever have of the glories of the kingdoms manifested to me in the vision, were I permitted, and were the people prepared to receive them. The Lord deals with this people as a tender parent with a child, communicating light and intelligence and the knowledge of his ways as they can bear it. The inhabitants of the earth are asleep: they know not the day of their visitation. The Lord hath set the bow in the cloud for a sign that while it shall be seen, seed time and harvest, summer and winter shall not fail; but when it shall disappear, woe to that generation, for behold the end cometh quickly. _Calling and Election to be Made Sure_. Contend earnestly for the like precious faith with the Apostle Peter, "and add to your faith virtue," knowledge, temperance, patience, godliness, brotherly kindness, charity; "for if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." Another point, after having all these qualifications, he lays this injunction upon the people "to make your calling and election sure." He is emphatic upon this subject--after adding all this virtue, knowledge, &c., "Make your calling and election sure." What is the secret--the starting point? "According {403} as His divine power hath given unto us all things that pertain unto life and godliness." How did he obtain all things? Through the knowledge of Him who hath called him. There could not anything be given, pertaining to life and godliness, without knowledge. Woe! woe! woe to Christendom!--especially the divines and priests if this be true. Salvation is for a man to be saved from all his enemies; for until a man can triumph over death, he is not saved. A knowledge of the priesthood alone will do this. The spirits in the eternal world are like the spirits in this world. When those have come into this world and received tabernacles, then died and again have risen and received glorified bodies, they will have an ascendency over the spirits who have received no bodies, or kept not their first estate, like the devil. The punishment of the devil was that he should not have a habitation like men. The devil's retaliation is, he comes into this world, binds up men's bodies, and occupies them himself. When the authorities come along, they eject him from a stolen habitation. The design of the great God in sending us into this world, and organizing us to prepare us for the eternal worlds, I shall keep in my own bosom at present. We have no claim in our eternal compact, in relation to eternal things, unless our actions and contracts and all things tend to this end. But after all this, you have got to make your calling and election sure. If this injunction would lie largely on those to whom it was spoken, how much more those of the present generation! 1st key: Knowledge is the power of salvation. 2nd key: Make your calling and election sure. 3rd key: It is one thing to be on the mount and hear the excellent voice, &c., &c., and another to hear the voice declare to you, You have a part and lot in that kingdom. Judge Adams arrived at my house from Springfield. [Sidenote: Complaint against Benjamin Winchester.] _Monday, 22_.--Called at the office at nine, a.m., having received letters from Sisters Armstrong and Nicholson, of Philadelphia, complaining of the slanderous conduct of Benjamin Winchester; and I directed the Twelve Apostles to act upon the matter. This morning received a large hickory walking stick having a silver head, with the motto "BEWARE." Rode out to my farm; dined at Cornelius P. Lott's; {404} then rode to the Lima road, and returned home at half-past seven, p.m. Wrote the editor of _Times and Seasons_: _The Prophet on Forming Temperance Societies_. DEAR BROTHER:--In answer to yours of May 4th, concerning the Latter-day Saints' forming a temperance society, we would say, as Paul said--"Be not unequally yoked with unbelievers, but contend for the faith once delivered to the Saints;" and as Peter advises, so say we, "Add to your knowledge, temperance." As Paul said he had to become all things to all men, that he might thereby save some, so must the elders of the last days do; and, being sent out to preach the Gospel and warn the world of the judgments to come, we are sure, when they teach as directed by the Spirit, according to the revelations of Jesus Christ, that they will preach the truth and prosper without complaint. Thus we have no new commandment to give, but admonish elders and members to live by every word that proceedeth forth from the mouth of God, lest they come short of the glory that is reserved for the faithful. _Tuesday, 23_--In conversation with Judge Adams and others. At eight a.m., rode out to visit the sick. Two p.m. Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, Wilford Woodruff, John Taylor, George A. Smith, Willard Richards and others met in the office. Elder Addison Pratt was ordained a seventy and blessed and set apart to go to the Society Islands, by President Brigham Young, assisted by Heber C. Kimball, Orson Hyde, Parley P. Pratt,--that he should be a swift messenger to the nations of the earth, have power over the elements, and not fear when tempests arise. "Do not be hasty and passionate, but acknowledge goodness in all, where you find it. Hearken ye, they will say, one to another, to this man; and they will carry you and give presents, etc., you shall have power over the ship's course, and shall return again to this land and rejoice with your family, if you are faithful." {405} Elder Noah Rogers, of the Seventies, was blessed by the same brethren, Elder Kimball being mouth. It was said that he might have power to discern between good and evil, be filled with the power of God, have faith to heal the sick, cast out devils, and cause the lame to walk, and have the heavens opened, and have an appointment from on high, even from God, if he was faithful. "Except thou art willing to be led, thou shalt never lead. Thou shalt return to this place." He was set apart to accompany Brother Addison Pratt to the Pacific Islands. Elder Benjamin Grouard was ordained a seventy by the same brethren, Orson Hyde mouth. Prayed that the angel of God might watch over him and deliver him from his enemies and the tempests and troubles of the sea, that he might perform the mission with honor to himself, and return in safety. Elder Knowlton F. Hanks was also set apart to the islands. Reuben Hedlock, high priest, was blessed and set apart to go to England. _Other Ordinations and Appointments_. Elder John Cairnes was ordained high priest and set apart to accompany Brother Hedlock. President Young said to Brother Addison Pratt and his associates: We commit the keys of opening the gospel to the Society Islands to you, when all the Twelve said, Aye. Elder Rogers was appointed president of the mission. Reuben Hedlock's mission was to preside over the churches in England, over the emigration, and over business in general, by vote of the quorum. Elder Young said he wanted the funds in Liverpool to pay the passage of those who were expected to be sent for by Brother John Benbow and his wife, on account of moneys lent by him to commence the printing of the Book of Mormon, _Millennial Star_, Hymn Book, etc., and to send the worthy poor to this country, and let Brother Hedlock use what is necessary for his own convenience; and voted unanimously that the foregoing be carried into execution. Let the Books of Mormon be sold as fast as they can in England, and the avails be retained by Elder Hedlock till further orders. {406} Voted that Sister Ann Dawson and her family, William Bradbury with his family, Brother Leech, of Preston, and his family, Brother Anderson, of Stoke-upon-Trent, and all the poor Saints be brought over to this country. Voted on reading Elder Ward's letters of March 4th and 16th to the First Presidency and Twelve, that the printing in England be stopped, according to previous instructions, and Elders Thomas Ward and Amos Fielding come to this place, and the funds referred to in Elder Ward's letter be expended by Elder Hedlock, as before stated. [Sidenote: First Contribution to the Nauvoo Museum.] _Wednesday, 24_.--Elder Addison Pratt presented the tooth of a whale, coral, bones of an Albatross' wing and skin of a foot, jaw-bone of a porpoise, and tooth of a South Sea seal as the beginning for a museum in Nauvoo. I bought eleven quarter-sections of land from Judge Adams, and then rode out on the hill. I find in the _Boston Bee_ of this date a letter; and as it is so remarkable that any editor will publish anything in the columns of his paper concerning me or the Saints but slander, I take pleasure in transcribing the following: _A Character Sketch of the Prophet--His Doctrine of Inspiration_. Sir, in bygone years, and long before I heard of the Prophet Joseph Smith, and indeed before he had existence, I had formed some very curious ideas about the ancient prophets. From reading their history in the Bible, I supposed they must have been men of no ordinary proportions; or, if so, that there was something about them different from other men, by which they might be distinguished at sight. As a matter of course, I thought they must have had gray hairs for a covering to make them appear very dignified, and beards as long as a Jew's; for if they shaved, it would show that they were men; and could I have had the privilege of looking at one, I should have expected to have seen him clad in sheep, goat, bear or wolf skin, wandering about on the mountains like the beasts he had robbed of their garment, lodging in the caves and dens of the earth, and subsisting on the fruits and nuts of the forest,--a being too holy, too sanctified, too exalted by his high {407} calling, to appear in the habitations or among the society of men, unless he had some important message to communicate direct from heaven--some revelation or commandment to promulgate to his fellows; and then he would just come forth and cry out, like the beasts in the wilderness, with so much sacred sanctity, that everybody would know he was a prophet, and if by nothing else, when they saw his nails like birds' claws, and his hairs like eagles' feathers and his hands and face as filthy as a baboon; for it never occurred to me that clean hands, in administering before the Lord, as mentioned in the scripture, meant anything more than a good conscience; and I had never supposed but that a man could worship God just as acceptably all covered with dirt, and filth and slime, as though he had bathed in Siloam every hour, until I heard the Mormon prophet lecturing his people on the subject of neatness and cleanliness, teaching them that all was clean in heaven, and that Jesus was going to make the place of His feet glorious; and if the Mormons did not keep their feet out of the ashes, they could not stand with Him on Mount Zion. I had no thought before but that dirty people could get to heaven as well as clean ones; and that if the priests ordered sacrifices with polluted hands, the fire would cleanse both the offering and the hands that offered it. I cannot say how much there may be in scripture to contradict my views, neither can I vouch for it that the churches of the day believe any such doctrine; for I never belonged to any of them, but have rather been called an infidel. As to that, I have not altered much. I like consistency, find it where I may. With all these curious notions I fell into the Mormon settlement, and saw the prophet; but having never heard a Mormon preach, you can imagine me not quite ready to receive all the impressions incident to an interview with such a distinguished personage. But I will give it as I find it, hit or miss the faith or feelings of any one. I have had an interview since my last, and found anything but the truth in the current reports. "The Prophet Joseph" (as he is called among his people) said in a conversation with a gentleman present, that he no more professed to be a prophet than every man must who professes to be a preacher of righteousness or a minister of the new testament. To be a minister of Jesus, a man must testify of Jesus; and to testify of Jesus, a man must have the spirit of prophecy; for, according to John, the testimony of Jesus is the spirit of prophecy. If a man professes to be a minister of Jesus and has not the spirit of prophecy, he must be a false witness, for he is not in possession of that gift which qualifies him for that office; and the difference between him and the clergy of this generation is, he claims to be in possession of {408} that spirit of prophecy which qualifies him to testify of Jesus and the Gospel of salvation; and the clergy deny that spirit, even the spirit of prophecy, which alone could constitute them true witnesses or testators of the Lord Jesus, and yet claim to be true ministers of salvation. In this, said he, I am honest, and they are dishonest, and that is the difference between us. Were they true and honest witnesses of Jesus Christ, they would acknowledge they have the testimony of Him, and that is the spirit of prophecy; and every man who possesses that spirit is a prophet. I, said he, claim no more than what every servant of Christ must possess to qualify him for his office, while the clergy of the 19th century deny that which alone could constitute what they profess to be. He said he did not profess to be a very good man, but acknowledged himself a sinner like other men, or, as all men are, imperfect; and it is necessary for all men to grow into the stature of manhood in the Gospel. I could not help noticing that he dressed, talked and acted like other men, and in every respect exactly the opposite of what I had conjured up in my imagination a prophet. The Mormons have not yet completed their great Temple, and have no commodious place of worship; but the apostles and elders preach in private houses on the Sabbath and at other times, though I seldom attended these latter meetings. But when the weather will admit they meet in the grove, or on the rough floor of the basement of the Temple, and then the prophet frequently preaches. On one of these occasions I heard him preach concerning the prodigal son. After naming his text, the prophet remarked that some one had asked him the meaning of the expression of Jesus--"Among those born of women, there has not arisen a greater than John;" and said he had promised to answer it in public, and he would do it then. It could not have been on account of the miracles John performed, for he did no miracles; but it was--First, because he was trusted with a divine mission of preparing the way before the face of the Lord. Who was trusted with such a mission before or since? No man. Second, he was trusted and it was required at his hands to baptize the Son of Man. Who ever did that? Who ever had so great a privilege or glory? Who ever led the Son of God into the waters of baptism, beholding the Holy Ghost descend upon him in the sign of a dove? No man. Third, John at that time was the only legal administrator holding the keys of power there was on earth. The keys, the kingdom, the power, the glory had departed from the Jews; and John, the son of Zachariah, by the holy anointing and decree of heaven, held the keys of power at that time. {409} [Sidenote: Labors of Elder H. Tate.] Elder H. Tate writes that in Cuba, Illinois, the people were anxious to hear him, when the Rev. John Rigdon, a Campbellite preacher refused to let him preach in the chapel, because Elder Tate was "sent by the authority of Jesus Christ," saying, "That recommend will not do, for the world has condemned it already;" but at Pekin, Elder Tate baptized six in twelve days, and many more were favorable. [Sidenote: Complaints against the Laws and Dr. Foster.] Received a long letter from Thomas Rancliff, complaining of William and Wilson Law and Dr. Foster's swindling him, which is another example that people will not obey counsel, although it was so pointedly made known to the people on the 13th of April last. _Thursday, 25_.--Sent William Clayton to Carthage to redeem the city lots on the Galland tract, which had been sold for taxes. Dr. Imbert, Messrs. Chastan and Manlan, missionaries, with seventy Christians were beheaded, and one hundred and eighty strangled in Korea, East Asia. The town of Tallahassee, Florida, was destroyed by fire. _Friday, 26_.--At five p.m. I met in counsel in the upper room, with my brother Hyrum, Brigham Young, Heber C. Kimball, Willard Richards, Judge James Adams, Bishop Newel K. Whitney and William Law, and gave them their endowments and also instructions in the priesthood on the new and everlasting covenant, &c. Wrote a letter of instructions to Reuben Hedlock. _Saturday, 27_.--In the morning received visitors. [Sidenote: Benjamin Winchester Investigated.] At two p.m. I met brother Hyrum, the Twelve, Judge Adams, Bishop Whitney and others, in council to investigate the conduct of Benjamin Winchester, charges having been preferred against him by letter from Sybella Armstrong and others in Philadelphia, Sisters Jarman and Adams. George J. Adams and others gave their testimony, when they disfellowshiped {410} Winchester, and took his license until he made satisfaction to the aggrieved parties. [Extract from Wilford's Woodruff's journal.] _Elder Wilford Woodruff's Minutes of the Investigation of Benjamin Winchester_. A rainy day. In the afternoon I met in council with the Twelve and First Presidency, when the case of Benjamin Winchester was brought up on trial for improper conduct, slandering the Saints in Philadelphia, for rejecting the counsel of Hyrum, Joseph and the Twelve, and tearing to pieces the Saints instead of building them up. Hyrum pleaded for mercy, Joseph for justice, and the Twelve decided according to testimony; and in all we had an interesting time. Elder Winchester was refractory and out of order. President Joseph Smith wished the Twelve or president of the quorum to call the house to order. Several letters were read touching the subject; after which Elder Winchester made a lengthy speech trying to justify himself. Was followed by President Hyrum Smith, who pleaded in behalf of Winchester on the side of mercy. Elder George J. Adams gave his testimony against Winchester; then Elder Winchester followed Adams, and both spoke several times. Then President Joseph Smith arose and rebuked Elder Winchester in the sharpest manner; said he had a lying spirit and had lied about him, and told him of many of his errors. After hearing the testimony, Elder Brigham Young, president of the quorum of the Twelve, said he had made up his mind, and his decision was that Elder Winchester should give up his license and cease preaching until he should reform. President Hyrum Smith said he should not like to have such a decision given without another trial and giving Elder Winchester a chance to get more testimony if he could. President Brigham Young said he should then prefer to have the case turned over to the high council. President Joseph Smith said it was not the business of the high council. They could not try him. It belonged to the Twelve, and them alone; for it was concerning matters abroad, and not in Nauvoo. The high council was to try cases that belong to the stake, and the Twelve to regulate the churches and elders abroad in all the world; and Elder Winchester's case comes under the jurisdiction of the Twelve and theirs alone. {411} President Hyrum Smith urged that the case should be put off until tomorrow. President Joseph Smith said that the case might be put off until tomorrow at ten o'clock, if it would do anybody any good. President Brigham Young arose and spoke in the majesty of his calling; and among other remarks, said that his mind was made up, and that the remarks of Brother Hyrum or of Brother Joseph had not altered it. As for himself, he would not sit upon the case another day. He considered the course Brother Winchester had taken an insult upon his office and calling as an apostle of Jesus Christ, and he would not bear it. As for the rest of the Twelve, they might do as they pleased. As for himself, he would not submit to it. Benjamin Winchester has despised and rejected the counsel of the Presidency and the Twelve--has said they had no jurisdiction over him in Philadelphia, and to say where he should go, &c. But he and others will find there _is_ power in the Twelve. We know through whom we have received our power and who are our benefactors, and we are thankful for it. Benjamin Winchester has never for the first time received our counsel, but has gone contrary to it. No one is safe in his hands. He calls Hyrum an old granny, and slanders everybody. He says there is a contradiction between Hyrum and the Twelve. There is no contradiction between Hyrum and the Twelve--is there, Brother Hyrum? [Hyrum answered "No."] After Brigham Young closed, President Joseph Smith said he would give us a little counsel, if we saw fit to accept it. He thought it proper for us to silence Elder Winchester, take his license and have him bring his family to Nauvoo; and if he would not do that, let him go out of the Church. It was then moved and seconded that Elder Winchester be silenced, and give up his license, and come with his family to Nauvoo. The motion was carried unanimously. Brother Joseph then addressed the Twelve, and said that in all our counsels, especially while on trial of any one, we should see and observe all things appertaining to the subject, and discern the spirit by which either party was governed. We should be in a situation to understand every spirit and judge righteous judgment and not be asleep. We should keep order and not let the council be imposed upon by unruly conduct. The Saints need not think because I am familiar with them and am playful and cheerful, that I am ignorant of what is going on. Iniquity of any kind cannot be sustained in the Church, and it will not fare well where I am; for I am determined while I do lead the Church, to lead it right. Brother Joseph further remarked, concerning Elder Adams, that he had given satisfaction to him concerning the thing whereof he was {412} accused. He had confessed all wherein he had done wrong, and had asked for mercy, and he had taken the right course to save himself; that he would now begin anew in the Church. After much instruction was given from Joseph, the council adjourned. I then instructed the Twelve to investigate the condition of the whole Philadelphia church while in council. _List of Persons to be Helped to Immigrate to Nauvoo_. Voted that the following persons be assisted to emigrate from England--viz., Mrs. Elizabeth Pixton, Mrs. Sarah Taylor, Jeremiah Taylor, Mrs. Mary Greenhalgh, Mrs. Elizabeth Clayton and two children, Hugh Patrick and family, Mrs. Ann Farrar and three children, Maria Barrows and children, Alice Bailey and two children, William Player's family, Prudence Parr and six children, Rebecca Partington. A tremendous rain-storm all day, commencing with thunder in the morning. A petition for the repeal of the parliamentary union, with England--representing four hundred and fifty thousand persons--was sent from Menagh, Ireland. _Sunday, 28_.--Cold, rainy day. [Sidenote: Endowments at Nauvoo.] At five p.m. I met with brother Hyrum, Brigham Young, Heber C. Kimball, Willard Richards, Newel K. Whitney, and James Adams, in the upper room to attend to ordinances and counseling. Prayed that James Adams might be delivered from his enemies, and that Orrin P. Rockwell might be delivered from prison, and that the Twelve be prospered in collecting means to build the Nauvoo House. [Sidenote: Record of the First Twelve in Relations with the Prophet.] Of the Twelve Apostles chosen in Kirtland, and ordained under the hands of Oliver Cowdery, David Whitmer and myself, there have been but two but what have lifted their heel against me--namely Brigham Young and Heber C. Kimball. _Monday, 29_.--At nine a.m., I met in council with brother Hyrum, Brigham Young, Heber C. Kimball, {413} Willard Richards, Newel K. Whitney, and James Adams. Singing, and prayer by Elder Brigham Young. Conversation, instruction and teaching concerning the things of God. Had a pleasant interview. Two p.m., in mayor's court. Tried a case--"The People vs. Thompson," for assault. Fined Thompson three dollars. Gave instructions to have the account of the Lawrence estate made out. Judge James Adams gave a deed of eleven quarter sections of land on the prairie to the trustee-in-trust. Six p.m., the Twelve Apostles met and directed the following to be published in the _Times and Seasons_. _Special Message to the Saints in Philadelphia_. _To the Church in Philadelphia_: All the members of that branch of the Church of Jesus Christ of Latter-day Saints which is located in Philadelphia, Pennsylvania, who are desirous of doing the will of heaven and of working out their own salvation by keeping the laws of the celestial kingdom, are hereby instructed and counseled to remove from thence without delay and locate themselves in the city of Nauvoo, where God has a work for them to accomplish. Done at Nauvoo the 20th day of May, 1843, agreeable to the instructions of the First Presidency. By order of the quorum of the Twelve, BRIGHAM YOUNG, President of the quorum. WILLARD RICHARDS, Clerk. _Appointments by the Quorum of the Twelve_. Elder James Sloan, to Ireland. Elder Benjamin Brown, accompanied by Elder Jesse W. Crosby, to the province of Nova Scotia. Elder Edwin W. Webb, to Galena. Elder Issac Chase, to the Eastern States, Elder Stephen Abbott and Charles E. Spencer to Wisconsin territory, Elder Issac Thompson to accompany them. WILLARD RICHARDS, Clerk. Pleasant, but cool after the rain. _Tuesday, 30_.--In the office from nine till noon examining {414} Nauvoo stock, and transacting business with the Twelve Apostles, and taking bonds from Brigham Young, Heber C. Kimball, Orson Hyde, Orson Pratt, Wilford Woodruff, and George A. Smith, of which I insert one as follows: _Form of Bond Executed by Brigham Young et al. to the Prophet_. Know all men by these presents, that we, Brigham Young and John M. Bernhisel, are held and firmly bound unto Joseph Smith, as sole trustee-in-trust for the Church of Jesus Christ of Latter-day Saints, in the penal sum of two thousand dollars, lawful money of the United States; for the payment of which sum, well and truly to be made, we bind ourselves, our heirs, assigns and administrators firmly by these presents. Dated at Nauvoo, this 30th day of May, 1843. The condition of the above obligation is such that the above bounden Brigham Young who has been appointed an agent to collect funds for the Nauvoo House Association and for the Temple now building in the city of Nauvoo, shall faithfully pay to the said trustee-in-trust as aforesaid, all moneys that he may collect for either house, then this obligation be null and void, otherwise to remain in full force and virtue. Signed, sealed and delivered the day and year first above written. BRIGHAM YOUNG, [L. S.] JOHN M. BERNHISEL, [L. S.] And directed that receipts be also written for the Nauvoo stock as follows: _Form of Receipt for Stock Certificate_. Received May 30th, 1843, of Joseph Smith, Sole Trustee-in-Trust for the Church of Jesus Christ of Latter-day Saints, three hundred stock certificates of Nauvoo House Association, numbering as follows: 200 numbering 1 to 200 inclusive, dated Feb. 8, 1841, 36 numbering 125 to 160 inclusive, dated Feb. 5, 1841, 36 numbering 376 to 411 inclusive, dated Feb. 10, 1841, 28 numbering 5 to 32 inclusive, dated Feb. 6, 1841, 300 shares value $15,000. BRIGHAM YOUNG. {415} Afterwards I superintended the preparation of papers to settle the Lawrence business. My brother Hyrum baptized Jonathan C. Wright and ordained him an elder. _Wednesday, 31_.--Called at the office and court room before breakfast and conferred with Dr. Richards on business. City council met at ten a.m. and gave instructions to a committee to draft an ordinance in relation to the ferry. Rode out in the afternoon on the prairie with Mr. Houston, the Speaker of the House of Representatives for Missouri, Judge Sylvester Emmons, Lawyer Marr and O. C. Skinner, and William Clayton. At six p.m. met with the city council, when the ordinance in relation to the ferry passed its second reading. Signed letters of recommendation to James Brown and Peter Haws to collect funds in Mississippi and Alabama. Elder Brigham Young moved out of his log cabin into a new brick house, small, but comfortable and convenient. The steamer _Amaranth_ landed at Nauvoo the Saints who had left Liverpool in the _Yorkshire_ under the care of Elders Thomas Bullock and Richard Rushton, all well; and also some Saints who had left there more recently in the _Swanton_. News arrived that General Charles Napier gained a brilliant victory near Hyderabad, after a dreadful combat of three hours. The Belochee army of twenty-two thousand men were completely overthrown by twenty-seven hundred English troops, who sustained a loss of only two hundred and fifty killed and wounded, including eighteen officers. Four hundred and fifty clergymen have lately seceded from the Church of Scotland, being nearly one-half of the whole number. {416} CHAPTER XXII. FORMS OF CREDENTIALS OF THE TWELVE--CONFERENCE At MANCHESTER, ENGLAND--DEATH OF JUDGE ELIAS HIGBEE--"THE PURPOSE OF GATHERING," A DISCOURSE BY THE PROPHET. _Thursday, June 1, 1843_.--Presided in the city council, which passed "An ordinance to establish a ferry across the Mississippi river at the city of Nauvoo." And also passed "An ordinance respecting mad dogs and other animals." I addressed the council, and criticized James Sloan's account current charging for room, candles, fuel, etc., etc., as extras. Willard Richards, Newel K. Whitney, and William Clayton [were engaged] all day preparing papers for the settlement of the Lawrence estate. I gave the following recommend to Elder Brigham Young. _Credentials of Brigham Young_. _To all Saints and Honorable Men of the Earth, Greeting_: DEAR BRETHREN AND FRIENDS:--I, Joseph Smith, a servant of the Lord, and trustee-in-trust for the Temple of the Lord at Nauvoo, do hereby certify that the bearer hereof, Brigham Young, an elder and one of the Twelve Apostles of the Church of Jesus Christ of Latter-day Saints, has deposited with me his bond and security, to my full satisfaction, according to the resolution of the conference held in this city on the 6th day of April last. He, therefore, is recommended to all Saints and honorable people as a legal agent to collect funds for the purpose of building the Nauvoo House and Temple of the Lord. Confident that he will honor this high trust, as well as ardently fulfill his commission as a messenger of peace and salvation, as one of the Lord's noble men, I can fervently say, May {417} the Lord clear his way before him and bless him, and bless those that obey his teaching, wherever there are ears to hear and hearts to feel. He is the friend of Israel, and worthy to be received and entertained as a man of God; yea, he has, as had the ancient apostles, the good word, even the good word that leadeth unto eternal life. Wherefore, brethren and friends, while you have the assurance of the integrity, fidelity and ability of this servant of the living God, and trusting that your hearts and energies will he enlivened and deeply engaged in the building of those houses directed by revelation for the salvation of all Saints, and that you will not rest where you are until all things are prepared before you, and you are gathered home with the rest of Israel to meet your God, I feel strong in the belief and have a growing expectation that you will not withhold any means in your power that can be used to accomplish this glorious work. Finally, as one that greatly desires the salvation of men, let me remind you all to strive with godly zeal for virtue, holiness, and the commandments of the Lord. Be good, be wise, be just, be liberal; and above all, be charitable, always abounding in all good works. And may health, peace and the love of God our Father, and the grace of Jesus Christ our Lord be and abide with you all, is the sincere prayer of your devoted brother and friend in the everlasting Gospel, JOSEPH SMITH. City of Nauvoo, June 1, 1843. Similar letters were given to Elders Heber C. Kimball, Orson Pratt, Orson Hyde, Wilford Woodruff and George A. Smith. Signed a conveyance of Eric Rhodes' bonds to Joseph Smith to William Clayton. Gave a letter of instruction to George J. Adams, who is to accompany Elder Orson Hyde on his mission to Russia. Elders Addison Pratt, Benjamin F. Grouard, Knowlton F. Hanks and Noah Rogers started on their mission for the Society Islands at two p.m., on the steamer _Sarah Ann_, for St. Louis. The quorum of the Twelve Apostles met in council in my office, to make arrangements to start on their mission to collect funds for the Temple and Nauvoo House. _Friday, 2_.--Closed the contract whereby I gave two notes for $1,375, and became half owner of the steamboat {418} _Maid of Iowa_. Continued in the office with Captain Dan Jones most of the morning, which was very rainy. In the afternoon rode out in the city to invite several friends to take an excursion on _Maid of Iowa_ tomorrow, and had a long conversation with a Presbyterian minister. Outrages were committed in Wales on public property, under an organized band called "Rebecca and her daughters." [Sidenote: An Excursion on the Mississippi.] _Saturday, 3_.--This morning, I, with my family and a large company of brethren and sisters, started for Quincy, on a pleasure voyage on the steamboat _Maid of Iowa_, had a fine band of music in attendance, and arrived there at about one p.m. The accounts of the Lawrence estate were presented to the probate judge, to which he made objections, when a new account was made out by William Clayton, which we made oath to, when the accounts were accepted by the probate judge. At five p.m. started on our return, but tied up at Keokuk, at one a.m. on account of a severe storm until daylight, when we started home and were glad to arrive in Nauvoo at seven a.m. of the 4th. _Sunday, 4_.--At ten a.m. I engaged in conversation with Mr. De Wolf, a clergyman of the Episcopal order, who was much of a gentleman. _Minutes of a Conference Held at Manchester, England, June 4, 1843_. A conference was commenced in the New Corn Exchange, Manchester, and by adjournment moved into the large room at Hayward's Hotel, Bridge street. The assembly was large, although the weather was unfavorable. Elder Thomas Ward was president, and William Walker, clerk. President Ward and Elders Hiram Clark and Amos Fielding preached giving excellent teachings on the plan of salvation, and the Lord's Supper. There were present six high priests, fifty-eight elders, sixty-four priests, forty teachers, ten deacons. {419} The representations of the churches being next called for, the following statements were made: [Image] The sacrament was administered in the afternoon. _Monday, 5_.--The following persons devoted themselves to the work of the ministry--viz., Osmond Shaw, Thomas Shaw, Samuel Downes, Elders William Speakman and George Eyres. The following persons were then ordained elders--viz., R. Cowen, T. Pratt, Samuel Downe, John Williams, Peter McCue, Joseph Walker, and Levi Rigg. Priests: J. Flint, Joseph Smith, J. Nightingale, J. Lee, Thomas Jackson, Samuel Wells, Charles Turner, Christopher Riding, George Robinson. Teachers: George Hewitt, Thomas Jennings. Elder Barradale was appointed to preside over Cheltenham {420} branch; Elder Rudd, over the Nottingham circuit; Elder Pritchard, to labor in Derbyshire; Elder Speakman, with Elder Robert Parker, in the Bradford conference; Osmond Shaw, Addingham, Yorkshire; Elder George Eyers, in Lincolnshire and Hull, in connection with Elder Henry Cuerdon and Elder Samuel Downes, in Derbyshire, with Elder Hibbert. _Tuesday, 6_.--I rode out to the Prairie Farm. Earthquake occurred in Java, destroying Nias and burying its inhabitants in the ruins. The total national debt of Europe is estimated at $10,499,710,000. A century ago the European treasury was comparatively unencumbered. _Wednesday, 7_.--Concluded a settlement with J. W. Coolidge. Gave him a deed for city lot. Visited Elias Higbee, who was very sick. John Workman and a company of 30 Saints, mostly his own family, arrived from Tennessee. _Thursday, 8_.--This morning, about daybreak, Elder Elias Higbee died at his residence near the Temple.[A] [Footnote A: He was son of Isaac and Sophia Higbee, born 23rd October, 1795, in Galloway, Gloucester county, New Jersey. In 1803, removed with his parents to Clermont county, Ohio. At the age of 22 he married Sarah Ward, and removed to Cincinnati. He received the gospel in the spring of 1832, and in the summer of the same year went to Jackson county, Missouri, where he was baptized, and returned to Cincinnati, and was ordained an elder under the hands of his brother, Isaac Higbee, 20th February, 1833. Arrived in Jackson county with his family in March, and was driven by the mob to Clay county in the fall of 1833; ordained a high priest under the hands of Amasa M. Lyman, by order of the high council in Clay county. 26th March, 1835, started on a mission, preaching the gospel through the states of Missouri, Illinois, Indiana, and Ohio. Arriving at Kirtland, he labored on the Temple until it was finished, and received his endowment therein. In the spring of 1836, returned to his family in Missouri; removed them to Caldwell County, where he was appointed County Judge. Judge Higbee was also appointed to with the Prophet to Washington to plead the cause of the Saints before congress, and perhaps will be chiefly remembered for his earnest but temperate zeal in their cause; also for the courage and judgment he manifested before the Senate Committee on Judiciary, before which the hearing was had. The case was conducted by Judge Higbee, practically alone. See his reports to the Prophet, Vol. IV, pp. 81-91. His course approved, _Ibid_. p. 96.] We copy the following from page 315 of the Law of the Lord--[B] [Footnote B: The "Law of the Lord" is a manuscript book kept personally by the Prophet, wherein, with other specially valuable documents, he recorded character sketches and the good deeds of the faithful Saints; also the blessings he pronounced upon them. See this Vol., pp. 108, 124-128.] {421} JUDGE ELIAS HIGBEE. He has been sick only five days of cholera morbus and inflammation, which produced mortification, and his death was unexpected by all. His loss will be universally lamented, not only by his family, but by a large circle of brethren who have long witnessed his integrity and uprightness, as well as a life of devotedness to the cause of truth. He has endured a great share of persecution and tribulation for the cause of Christ, both during the Missouri troubles and other times. On the 6th day of October, 1840, he was appointed one of the committee to build the Temple in Nauvoo, which office he maintained during his life. In that station he has shown a disposition to do right at all times, and always manifested a great anxiety for the prosperity of the Temple as well as the work at large. He has left a large family to mourn his departure; but he is gone to his rest for a little season, even until the morning of the resurrection, when he will again come forth and strike hands with the faithful, and share the glory of the kingdom of God for ever and ever. Emma was sick. In the afternoon, rode out on horseback; called on Willard Richards, who was at work in his garden; asked him who gave him leave to occupy that lot. He answered, "Your honor?" When I replied, "You are perfectly welcome to it, so far as I am concerned;" then continued my journey to the prairie. _Friday, 9_.--Rode out to show Mr. Lewis some lots in the city. Continued most of the day with Emma, who was very sick. _Saturday, 10_.--At home. Brothers Livingston and Goodrich, from Peterboro, New Hampshire, visited me about establishing a cotton factory in Nauvoo. City council met and passed "An ordinance to regulate the rates of toll at the ferry in the city of Nauvoo," which is published in the _Neighbor_. Several petitions were presented to repeal the hog law, which were rejected. {422} The court-martial ordered an arsenal to be built in the city of Nauvoo, for the security of the public arms; and also ordered Brigadier-General Charles C. Rich to organize the 2nd battalion, 1st regiment, 2nd cohort, into a regiment of light infantry, to be the 5th regiment, 2nd cohort. To show the wickedness and rascality of John C. Bennett and the corrupt conspiracy formed against me in Missouri and Illinois, I insert the following under date of the letter:-- _Letter of Samuel C. Owens to Governor Ford--Informing the Latter of an Indictment Against Joseph Smith_. INDEPENDENCE, Mo., June 10, 1843. _To His Excellency Governor Ford_. SIR:--For the last three months I have been corresponding with Dr. John C. Bennett relative to one certain Joe Smith, Mormon Prophet, etc., of your state. In several of Dr. Bennett's letters to me, he informs me that my name is known to you. Taking this for granted authorizes me without hesitation to write you full upon a subject that the people of this part of our state feel themselves vitally interested in. At the last term of the Circuit court of Daviess county, an indictment was found by the grand jury of said county against Joseph Smith for treason against this state. The necessary papers are now on their way to Governor Reynolds, who, on the receipt thereof, I have no doubt, will make a requisition on you for the apprehension and delivery of said Smith to the bearer, Mr. Joseph Reynolds, who goes as a special agent to attend to this business; and I am in hopes that, so soon as the proper papers come to hand, you will take that course that will secure this imposter and have him delivered over to Mr. Reynolds. Dr. Bennett further writes me that he has made an arrangement with Harmon T. Wilson, of Hancock county (Carthage, seat of justice) in whose hands he wishes the writ that shall be issued by you to be put. From the tenor of his letters I am induced to believe that he has made the same suggestions to you. The only wish of the people of this state is, that this man, Joseph Smith, may be brought to that justice which the magnitude of his crime merits. Respectfully your obedient servant, SAM. C. OWENS, [Commander-in-chief of the mob in Jackson county]. {423} A steamship of iron, called the _Great Britain_, was built at Bristol, England, at a cost of 90,000 pounds. She has six masts, and is 320 feet in length on deck, and is said to be the largest vessel that has been built since the days of Noah. _Sunday, 11_.--Ten a.m., meeting at the stand. The following report is from the journals of Elders Willard Richards and Wilford Woodruff:-- _The Prophet's Discourse--The Purpose of the Gathering of Israel_. A large assembly of the Saints met at the Temple stand. Hymn by the choir. Prayer by Elder Parley P. Pratt, and singing. President Joseph Smith remarked--"I am a rough stone. The sound of the hammer and chisel was never heard on me until the Lord took me in hand. I desire the learning and wisdom of heaven alone. I have not the least idea, if Christ should come to the earth and preach such rough things as He preached to the Jews, but that this generation would reject Him for being so rough." He then took for his text the 37th verse of 23rd chapter of Matthew--"O Jerusalem, Jerusalem, thou that killest the prophets and stonest them which are sent unto thee; how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not." This subject was presented to me since I came to the stand. What was the object of gathering the Jews, or the people of God in any age of the world? I can never find much to say in expounding a text. A man never has half so much fuss to unlock a door, if he has a key, as though he had not, and had to cut it open with his jack-knife. The main object was to build unto the Lord a house whereby He could reveal unto His people the ordinances of His house and the glories of His kingdom, and teach the people the way of salvation; for there are certain ordinances and principles that, when they are taught and practiced, must be done in a place or house built for that purpose. It was the design of the councils of heaven before the world was, that the principles and laws of the priesthood should be predicated upon the gathering of the people in every age of the world. Jesus did everything to gather the people, and they would not be gathered, and He therefore poured out curses upon them. Ordinances instituted in the heavens before the foundation of the world, in the priesthood, for the salvation of men, are not to be altered or changed. All must be saved on the same principles. {424} It is for the same purpose that God gathers together His people in the last days, to build unto the Lord a house to prepare them for the ordinances and endowments, washings and anointings, etc. One of the ordinances of the house of the Lord is baptism for the dead. God decreed before the foundation of the world that that ordinance should be administered in a font prepared for that purpose in the house of the Lord. "This is only your opinion, sir," says the sectarian. * * * * * If a man gets a fullness of the priesthood of God, he has to get it in the same way that Jesus Christ obtained it, and that was by keeping all the commandments and obeying all the ordinances of the house of the Lord. Where there is no change of priesthood, there is no change of ordinances, says Paul, if God has not changed the ordinances and the priesthood. Howl, ye sectarians! If he has, when and where has He revealed it? Have ye turned revelators? Then why deny revelation? Many men will say, "I will never forsake you, but will stand by you at all times." But the moment you teach them some of the mysteries of the kingdom of God that are retained in the heavens and are to be revealed to the children of men when they are prepared for them, they will be the first to stone you and put you to death. It was this same principle that crucified the Lord Jesus Christ, and will cause the people to kill the prophets in this generation. Many things are insoluble to the children of men in the last days: for instance, that God should raise the dead, and forgetting that things have been hid from before the foundation of the world, which are to be revealed to babes in the last days. There are a great many wise men and women too in our midst who are too wise to be taught; therefore they must die in their ignorance, and in the resurrection they will find their mistake. Many seal up the door of heaven by saying, So far God may reveal and I will believe. All men who become heirs of God and joint-heirs with Jesus Christ will have to receive the fullness of the ordinances of his kingdom; and those who will not receive all the ordinances will come short of the fullness of that glory, if they do not lose the whole. I will say something about the spirits in prison. There has been much said by modern divines about the words of Jesus (when on the cross) to the thief, saying, "This day shalt thou be with me in paradise." King James' translators make it out to say paradise. But what is paradise? It is a modern word it does not answer at all to the original word that Jesus made use of. Find the original of the word paradise. You may as easily find a needle in a haymow. Here is a chance for battle, ye learned men. There is nothing in the original word in Greek from which this was taken that signifies paradise; but it was--This day {425} thou shalt be with me in the world of spirits: then I will teach you all about it and answer your inquiries. And Peter says he went and preached to the world of spirits (spirits in prison, I Peter, 3rd chap., 19th verse), so that they who would receive it could have it answered by proxy by those who live on the earth, etc. The doctrine of baptism for the dead is clearly shown in the New Testament; and if the doctrine is not good, then throw the New Testament away; but if it is the word of God, then let the doctrine be acknowledged; and it was the reason why Jesus said unto the Jews, "How oft would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!"--that they might attend to the ordinances of baptism for the dead as well as other ordinances of the priesthood, and receive revelations from heaven, and be perfected in the things of the kingdom of God--but they would not. This was the case on the day of Pentecost: those blessings were poured out on the disciples on that occasion. God ordained that He would save the dead, and would do it by gathering His people together. It always has been when a man was sent of God with the priesthood and he began to preach the fullness of the gospel, that he was thrust out by his friends, who are ready to butcher him if he teach things which they imagine to be wrong; and Jesus was crucified upon this principle. I will now turn linguist. There are many things in the Bible which do not, as they now stand, accord with the revelations of the Holy Ghost to me. I will criticize a little further. There has been much said about the word hell, and the sectarian world have preached much about it, describing it to be a burning lake of fire and brimstone. But what is hell? It is another modern term, and is taken from hades. I'll hunt after hades as Pat did for the woodchuck. Hades, the Greek, or Shaole, the Hebrew: these two significations mean a world of spirits. Hades, Shaole, paradise, spirits in prison, are all one: it is a world of spirits. The righteous and the wicked all go to the same world of spirits until the resurrection. "I do not think so," says one. If you will go to my house any time, I will take my lexicon and prove it to you. The great misery of departed spirits in the world of spirits, where they go after death, is to know that they come short of the glory that others enjoy and that they might have enjoyed themselves, and they are their own accusers. "But," says one, "I believe in one universal heaven and hell, where all go, and are all alike, and equally miserable or equally happy." What! where all are huddled together--the honorable, virtuous, and {426} murderers, and whoremongers, when it is written that they shall be judged according to the deeds done in the body? But St. Paul informs us of three glories and three heavens. He knew a man that was caught up to the third heavens. Now, if the doctrine of the sectarian world, that there is but one heaven, is true, Paul, what do you tell that lie for, and say there are three? Jesus said unto His disciples, "In my Father's house are many mansions, if it were not so, I would have told you. I go to prepare a place for you, and I will come and receive you to myself, that where I am ye may be also." Any man may believe that Jesus Christ is the Son of God, and be happy in that belief, and yet not obey his commandments, and at last be cut down for disobedience to the Lord's righteous requirements. A man of God should be endowed with wisdom, knowledge, and understanding, in order to teach and lead the people of God. The sectarian priests are blind, and they lead the blind, and they will all fall into the ditch together. They build with hay, wood, and stubble, on the old revelations, without the true priesthood or spirit of revelation. If I had time, I would dig into hell, hades, shaole, and tell what exists there. There is much said about God and the Godhead. The scriptures say there are Gods many and Lords many, but to us there is but one living and true God, and the heaven of heavens could not contain him; for he took the liberty to go into other heavens. The teachers of the day say that thy Father is God, the Son is God, and the Holy Ghost is God, and they are all in one body and one God. Jesus prayed that those that the Father had given him out of the world might be made one in them, as they were one; [one in spirit, in mind, in purpose]. If I were to testify that the Christian world were wrong on this point, my testimony would be true. Peter and Stephen testify that they saw the Son of Man standing on the right hand of God. Any person that had seen the heavens opened knows that there are three personages in the heavens who hold the keys of power, and one presides over all. If any man attempts to refute what I arm about to say, after I have made it plain, let him beware. As the Father hath power in Himself, so hath the Son power in Himself, to lay down His life and take it again, so He has a body of His own. The Son doeth what He hath seen the Father do: then the Father hath some day laid down His life and taken it again; so He has a body of His own; each one will be in His own body; and yet the sectarian world believe the body of the Son is identical with the Father's. Gods have an ascendancy over the angels, who are ministering servants. {427} In the resurrection, some are raised to be angels; others are raised to become Gods. These things are revealed in the most holy place in a Temple prepared for that purpose. Many of the sects cry out, "Oh, I have the testimony of Jesus; I have the Spirit of God: but away with Joe Smith; he says he is a prophet; but there are to be no prophets or revelators in the last days." Stop, sir: The Revelator says that the testimony of Jesus is the spirit of prophecy; so by your own month you are condemned. But to the text. Why gather the people together in this place? For the same purpose that Jesus wanted to gather the Jews--to receive the ordinances, the blessings, and glories that God has in store for His Saints. I will now ask this assembly and all the Saints if you will now build this house and receive the ordinances and blessings which God has in store for you; or will you not build unto the Lord this house, and let Him pass by and bestow these blessings upon another people? I pause for a reply. [Sidenote: Rev. De Wolf Preaches at Nauvoo.] At half-past two p.m., I introduced to the congregation Mr. De Wolf, a clergyman of the Episcopal church, and requested the attention of the congregation in his behalf. He read the 6th chapter of Hebrews, and then kneeled and prayed, dressed in his black clerical gown, which excited some curiosity among some of the Saints. After the choir sang a hymn, he preached from Hebrews, 6th chapter, 1st and 2nd verses, touching on such principles only that are acknowledged and received by the Church. In his closing remarks he observed--"I may never meet you all again this side of the eternal world; but I will appoint a meeting--i. e. when the Lord Jesus shall descend with his angels to call the dead from their graves, and sit in judgment on all the world." [Sidenote: Conference at Lima.] A conference was held at Lima, and the branch reorganized, under the direction of Elder Heber C. Kimball; Isaac Morley, President; Walter Cox and Edwin Whiting, counselors; Gardiner Snow, bishop; Clark Hallet and Henry Dean, counselors; William Woodland, Solomon Hancock, James C. Snow, James Israel, Edmond Durfee, Daniel Stanton, Moses Clawson, {428} Joseph S. Allen, Philip Garner, Henry Ettleman, Reuben Daniels, and Horace Rawson, high council; James C. Snow, clerk of the branch. During the appointing of the high council, Elder Kimball made some general remarks upon the Word of Wisdom. [Sidenote: Heber C. Kimball on the Word of Wisdom.] He commenced by saying that he always despised a penurious principle in any man, and that God despised it also; for he was liberal and did not look at every little thing as we do. He looked at the integrity of the heart of man. He said some would strain, nip and tuck at the Word of Wisdom, and at the same time they would turn away a poor brother from their door when he would ask for a little meal for his breakfast. He compared it to the man that was stretched upon the iron bedstead; if he was too long, they would cut him off; if he was too short, they would stretch him out. And again, he said, it made him, think of the old Indian's tree, which stood so straight that it leaned a little the other way, and the best way was to stand erect. In the after part of the day he renewed the subject by saying that he did not wish to have any one take any advantage of what he had said, for he spoke in general terms; but said he had always obeyed the Word of Wisdom, and wanted every Saint to observe the same. He said that, when he was in England, he only taught it once or twice in public, and the Saints saw his example and followed it. So likewise when the elders go to preach, if they will observe the Word of Wisdom, all of those will whom they bring into the kingdom; but if they do not, they cannot expect their children will, but they will be just like themselves; for every spirit begets its own. Neither will such elders be able to do much good; for the Holy Ghost will not dwell in them, neither will the Father nor the Son; for they will not dwell where the Holy Ghost will not, and neither of them will dwell in unholy temples. {429} He said that he wanted wise and honorable men to fill responsible offices who were worthy. He then closed his subject by recommending the Saints to observe the counsel of President Morley. He made some very appropriate remarks with regard to the Temple and Nauvoo House. Elder William Curtis was appointed to go with Elder Aaron M. York to the State of Maine. {430} CHAPTER XXIII. THE PROPHET'S VISIT TO DIXON, LEE CO.--CONDITIONS IN NAUVOO--SALEM ARGUS--SUMMARY OF THE WORLD'S EVENTS FOR THE YEAR 1843, UP TO JUNE--NEWS OF THE IMPENDING ARREST OF THE PROPHET RECEIVED AT NAUVOO--EXPEDITIONS FOR HIS PROTECTION--THE ARREST--TURNING THE TABLES--RETURN TO NAUVOO. _Monday, June 12, 1843_.--At the office morning and afternoon, and approved of the resolutions of a court martial of the Nauvoo Legion, passed June 10, 1833, to the effect That an arsenal be built in the city of Nauvoo, to be located in any part of the city where the lieutenant and major generals may direct, who are also authorized to make or cause to be made, a draft of the same, and also to purchase any piece of land for the aforesaid purposes which they may deem proper. That Colonel Jonathan Dunham be and is hereby appointed agent for the Legion to superintend the business of the building of the aforesaid arsenal, and that he be allowed one dollar and forty-cents per day for his services while employed in that business, to be paid out of any money in the treasury not otherwise appropriated; that he be armorer of said arsenal, when completed; and that he be allowed such remuneration for said services as may be hereafter fixed by law; also that he be required to give bonds to the amount of five thousand dollars, with approved securities, before entering upon the duties of said office. {431} That any constable or collector of fines be and is hereby authorized, if he cannot obtain money, to take property in payment of fines, at a fair valuation at his discretion, and make returns thereof to the proper officers, as in other cases. That Brigadier-General Rich be and is hereby authorized to organize the second battalion, first regiment second cohort, into a regiment of light infantry, to be called "The Escort Regiment of Light Infantry," to take place in the second cohort, according to assignment, on parade days, and do such duties of escort, &c., as may be necessary; and that he organize the first battalion, first regiment, second cohort, into a regiment of artillery. About forty Saints arrived from Peterboro, New Hampshire. [Sidenote: Departure of the Prophet for Dixon, Lee Co., Ill.] _Thursday, 13_.--I started north with Emma and the children to see her sister, Mrs. Wasson and family, living near Dixon, Lee county, Illinois. Elder Wilford Woodruff, when going to the prairie with several brethren to fence his five-acre lot, broke the reach of his wagon and it fell into a pile together. The wheel fell on his arm and bruised him considerably; but he was able to mend his wagon and continue his journey. After working hard all day he went to Brother Cheney's house to obtain a drink of water, when an ugly dog bit him through the calf of the leg, which made him very lame. _Wednesday, 14_.--Business is progressing. Buildings are going up in every direction, and the citizens manifest a determination that Nauvoo shall be built up. The stones of the Temple begin to rise tier upon tier, and it already presents a stately and noble appearance. The Mississippi has been rising three or four days, and is now three or four inches above high water mark. _Thursday, 15_.--We give the following extract from the _Salem Advertiser and Argus_, being an extract from a lecture delivered in Salem by Mr. J. B. Newhall: {432} _Synopsis of a Lecture Delivered in Salem, on Nauvoo and the Prophet_. The Nauvoo Temple is a very singular and unique structure. It is one hundred and fifty feet in length, ninety-eight feet wide, and when finished will be one hundred and fifty feet high. It is different from anything in ancient or modern history. Everything about it is on a magnificent scale, and when finished and seen from the opposite side of the river, will present one, if not the most beautiful, chaste and noble specimens of architecture to be found in the world. We should like to be in possession of a model of this building, both on account of its great notoriety as being connected with the Mormon or Latter-day Saints' religion and also a work of art. Did our limits here permit, we might give a very minute description of the whole order of architecture. The splendid drawing was executed by Mr. Newhall, while in Nauvoo, from a copy in the archives of that city. We wish he had taken it on a large scale, but he probably did not on account of transportation. We regret exceedingly that we did not have the privilege of a near inspection of the map of the city of Nauvoo, the place which for some time past has created more intense interest, perhaps, than any other city, town or village in the country, if not in the world. But on enquiring for it, we found it had been rolled up and packed away. He gave a very glowing and interesting account of this city. The location is one of the most beautiful upon earth, situated upon the Mississippi river, rising in an inclined plane till it reaches the height where it overlooks an extensive tract of territory, unrivaled in rich and varying scenery. His account of the military displays in Nauvoo, where Smith's Legion, as it is called, turns out, is very interesting and exciting. He spoke of the six ladies on horses, with white feathers or plumes waving over black velvet, riding up and down in front of the Legion. This must appear singular, at least to a Yankee. He has had personal interviews with Joseph; and to sum up his character in a word, he is a jolly fellow, and according to his view, he is one of the last persons on earth whom God would have raised up as a prophet or priest, he is so diametrically opposite to that which he ought to be in order to merit the titles or to act in such offices. Among others he is very sociable, cheerful, kind and obliging, and very hospitable. We have seen Hyrum Smith, a brother of Joseph's, and heard him preach, and conversed with him about his religion, its origin and progress; and we heard him declare in this city, in public, that what is recorded about the plates is God's solemn truth. {433} He declared to us in the Masonic Hall, in this city, that the statements are true, and called upon God with uplifted hands as a witness. We think it would be very interesting to the good people of Salem, and in fact to the whole Eastern States, to have the prophet come and make us a visit. We very much doubt whether there is a man on earth who would create so much excitement and deep interest at least for the time being, as the prophet. The_ Times and Seasons_ of this date has the following: _Calamities of 1843, up to June_. The past year has been distinguished by calamities. In some instances the elements seem to have been commissioned to perform the work of destruction to an awful extent and unprecedented severity. Three of the greatest calamities that have occurred within a century, happened within the short period of one hundred hours. The terrible fire at Hamburg, which destroyed two thousand houses, and nearly thirty million dollars of property, in the fairest portion of the city, was followed in less than two days by the earthquake at St. Domingo. In this earthquake the towns of Haytien and Santiago, sixty miles apart, were entirely destroyed, and not less than seven thousand five hundred of the inhabitants perished. On the very next day, while St. Domingo was yet rocking with the shocks of the earthquake, and the ruins of Hamburg were not three days old, a train of cars filled with passengers on the railroad from Paris to Versailles were thrown from the track and set on fire by the engine. Before the passengers, who were locked in, could be removed, seventy of them perished in the flames. More recently the city of Liverpool has suffered by fire to an extent only surpassed by the fire at Hamburg. In this country, the cities of Portland, New York, Charleston, and Columbia have suffered severely from the same cause. At one period of several weeks during the year it was estimated that the loss of steamboats on the western waters averaged one a day. In connection with six of the boats, two hundred lives were lost. If to all this we add the loss of life at sea, which has been unusually great the past year, we must regard it as a year of calamities. [Sidenote: Another Arrest of the Prophet Threatened.] _Friday, 16_.--Judge James Adams wrote by express from Springfield, at ten p.m., that Governor Thomas Ford had told him that he was going to issue a writ for me on the requisition of the Governor of Missouri, and that it would start tomorrow. {434} I copy the following from the _Neighbor_. _Prescription Against the Jews_. At the very moment when a spirit of toleration seemed to influence the feelings of society throughout the civilized world, we regret to perceive that the tribunals of the pope are, in June, 1843, reviving at Rome and Ancona, the very worst proscriptions of that fell and sanguinary institute, the Inquisition, as will be seen by a perusal of the following document: "We, Fra Vincenzo Salina, of the order of Predicatori, Master in Theology, General Inquisitor in Ancona, Singaglia, Jesi, Osino, Cingoli, Macerata, Tolentino, Loreta, Recanati, and other towns and districts, &c. "It being deemed necessary to revive the full observance of the disciplinary laws relative to the Israelites residing within our jurisdiction, and having hitherto without effect employed prayers and exhortation to obtain obedience to those laws in the Ghetti (Jewries) of Ancona and Sinigaglia, authorized by the despatch of the Sacred and Supreme Inquisition of Rome, dated June 10, 1843, expressly enjoining and commanding the observance of the decrees and pontifical constitutions, especially in respect to Christian nurses and domestic servants, or to the sale of property either in town or country districts, purchased and possessed previously to 1827, as well as subsequently to that period, we decree as follows: "1. From the interval of two months after the date of this day, all gipsy and Christian domestics, male and female, whether employed by day or by night, must be dismissed from service in the said two Ghetti; and all Jews residing within our jurisdiction are expressly prohibited from employing any Christian nurse, or availing themselves of the services of any Christian in any domestic occupation whatever under pain of being immediately punished according to the pontifical constitutions. "2. That all Jews who may possess property either in town or country permanent or moveable, or rents or interest, or any right involving shares in funded property, or leased landed property, must, within the term of three months from this day dispose of it by a positive and real, and not by any pretended or fictitious contract. Should this not be done within the time specified, the holy office is to sell the same by auction, on proof of the annual harvest being got in. "3. That no Hebrew nurses, and still less any Hebrew family, shall inhabit the city, or reside in or remove their property into any town or district where there is no Ghetto (place or residence for Jews); and that such as may actually be there in conformity to the laws must return to their respective Ghetto within the peremptory period of six {435} months, otherwise they will be proceeded against according to the tenor of the law. "4. That especially in any city where there is a Ghetto, no Hebrew must presume to associate at table with Christians, either in public houses or ordinaries, out of the Ghetto. "5. That in a city which has a Ghetto, no Hebrew shall sleep out of the Israelite quarter, nor make free to enter into familiar conversation in a Christian house. "6. That no Hebrew shall take the liberty, under any pretext whatever to induce male Christians, and still less female Christians, to sleep within the boundaries of the Ghetto. "7. That no Hebrews shall hire Christians, even only by the day, to work in their houses in the Ghetto. "8. That no Hebrew, either male or female, shall frequent the houses of Christians, or maintain friendly relations with Christian men or women. "9. That the laws shall remain in force respecting the decorum to be observed by the Hebrews who may absent themselves from their Ghetto to travel in the other parts of the state." After laying down their monstrous rescripts, which we had hoped even the Romish church would not have attempted to revive, and still less reclothe with authority, and arm with tremendous pains and penalties, the savage order is issued that these intolerant laws shall be read in each of the Jewish synagogues. It is added, "They who violate the above articles will incur some or all of the penalties prescribed in the edicts of the Holy Inquisition." _Saturday, 17_.--The _Maid of Iowa_ went to Shokoquon with the Temple hands on a pleasure excursion. While there, the steamer _Shokoquon_ came to port with many citizens from Burlington, when Elder George A. Smith delivered a lecture. _Sunday, 18_.--Meeting at the Temple. Elder Eli P. Maginn preached in the forepart of the day, to the edification of the Saints. The sacrament was administered in the afternoon. [Sidenote: Markham and Clayton Sent to Warn the Prophet.] Judge Adams' message arrived early in the evening, when my Brother Hyrum sent William Clayton and Stephen Markham as fast as possible to inform me. Markham had two hundred and fifty dollars, and Clayton borrowed two hundred dollars. {436} They left Nauvoo about half-past twelve at night, and proceeded to La Harpe. Elder Elijah F. Sheets writes that he and Joseph A. Stratton have been preaching in Illinois, Indiana and Pennsylvania since September 4, 1842; have baptized thirty-two, and many more are convinced of the truth of the work; and that they are continuing their labors. _Monday, 19_.--The laborers held a meeting in the grove to investigate the price and principles of labor. [Sidenote: Progress of Markham and Clayton.] Clayton and Markham arrived at La Harpe at sunrise, tarried about two hours to get a horse shod and take breakfast; started again at seven for Monmouth, where they arrived at three p.m., and put up their horses to feed and rest. They took dinner and slept till seven, when they started again and rode till midnight, when, the horses being tired and weary, they turned them out to feed, and they themselves lay down to sleep about two hours; after which they again resumed their journey and rode one mile north of Hendersonville, where they stopped to feed their horses. [Sidenote: Markham and Clayton Arrive at Portland.] _Tuesday, 20_.--About half-past seven, a.m., Markham and Clayton again started on their journey, and arrived at Andover about ten a.m. They turned out their horses to graze in the woods for about half-an-hour, when they proceeded to Gennesseo, where they arrived at half-past two p.m. They tried to hire a pair of horses to continue their journey, but did not succeed. They left Gennesseo, at six p.m., and traveled to Portland, where they arrived at twelve, put up their horses, and went to bed until four a.m. The following appears in the _Nauvoo Neighbor_, and serves to illustrate the benefit of chartered rights in Illinois: _Projected Industries at Nauvoo Menaced by Portending Legislation_. SIR:--In obedience to the call made in your paper for information in relation to the affairs of the Agricultural and Manufacturing Association {437} of this city, I give you such facts as I think will be satisfactory. The first great object of the company was to establish a pottery for the manufacturing of the various kinds of crockery in common use in the country. Persons were deputed to make the necessary search whether suitable materials could be obtained. The persons who were employed in this service were such as had been employed all their lives in the business. Their report was favorable, having found all the materials of as good a quality as those used in the old world for that purpose, in the immediate vicinity. Efforts were accordingly made to commence the business with as little delay as possible. An eligible situation was obtained and the work of building commenced. A stone building of sufficient size was put under construction and progressed with much rapidity. Persons possessing means felt desirous of investing a part of them at least in the business. All was prosperous and all flattering. A considerable amount of land was obtained for agricultural purposes, it being the wish of the managers to supply all their workmen with all their necessaries as far as could be. Arrangements were making to get stock of the various kinds for this purpose. The building had progressed nearly to the height of one story, when the electioneering campaign commenced, and it was roundly asserted that if certain persons were elected, all the charters granted by a previous legislature to the citizens of Nauvoo would be repealed. At first the association supposed that this was merely an electioneering intrigue. But it assumed a formidable appearance, and began to assume the character of a fixed determination to carry the design into execution. The subsequent acts of the legislature have given but too much evidence that such was the real intention of a very considerable portion of the members of the last legislature, if not a majority of them. This instantly paralyzed the exertions of the company. Many who were about to contribute to the funds of the society paused, not knowing what was best; and in consequence the work stopped. Not that the company supposed that there was any such power vested in the legislature, either in the constitution or common sense; but they did not know how far a reckless spirit might lead men in the violation of both. As the matter now stands, those having capital are at a loss whether to invest it in that way or not, lest the same reckless spirit may inevitably carry the proposed design into effect. The work has not stopped for want of means or materials to carry on the business, as means, materials, and workmen of the first order are {438} all at hand. But where is the safety, while such doctrines are boldly maintained by our legislature? All the prospects of the company may be blasted at any stage of their business by one single act of men who seem to have no interest in the prosperity of the state or the citizens thereof, apart from their own political preferment. Pledges can be made, for the sake of preferment, to an ignorant constituency to commit the most flagrant abuses upon the rights of private companies or even individuals, and attempts made with zeal and determination to carry them out to the full extent. If public confidence be restored, the work can go on mote vigorously than ever. Respectfully, SIDNEY RIGDON, President of the Company. [Sidenote: Donations to the Temple.] Elder John Snider reported the names of various persons in Great Britain and Ireland who donated various small sums between May and December, 1842, as contributions for building the Temple, and paid over nine hundred and seventy-five dollars and four cents. The names of the donors and amounts are recorded in the "Law of the Lord." [Sidenote: Generosity of Earl Spencer.] I insert the following as an exception to the general rule:--Earl Spencer keeps all the poor in the parish of Wormleighton, England, and so prevents a poor rate. He allows his laborers nine shillings a week when out of employment, and they pay only a shilling a year as a nominal rent for the house in which they severally reside. [Sidenote: Meeting of the Prophet with Markham and Clayton.] _Wednesday, 21_.--Markham and Clayton left Portland at four a.m., and traveled to within nine miles of Dixon. They changed their course, and went direct to Inlet Grove, where they arrived at half-past twelve, took dinner and fed their horses. Left Inlet at two p.m., and arrived at Wasson's at four p.m., where they learned that I was gone to Dixon in the carriage; and although their horses were {439} tired down, they started for Dixon, but met me about half way. They returned with me to Wasson's, and were glad to find a resting place, having ridden two hundred and twelve miles in sixty-six hours and had very little rest on the way; the horses were tired,--their backs very sore. I told them not to be alarmed. "I have no fear. I shall not leave here: I shall find friends, and Missourians cannot hurt me, I tell you in the name of Israel's God." _Thursday, 22_.--Another meeting of the laborers in the grove near the temple concerning wages. [Sidenote: Postponement of the Prophet's Appointment at Dixon.] I had previously given out an appointment to preach this day at Dixon, but on account of the change in circumstances, I wrote to Dixon, telling the people there was a writ out for me, and therefore declined preaching; and I kept myself quiet all day, telling my friends that if I started for home I might be arrested where I had no friends and be kidnapped into Missouri, and thought it best to tarry at Inlet and see the result. Many [at Dixon] were desirous to hear me preach, but were disappointed. Lawyer Edward Southwick, of Dixon, having heard of the writ being out against me, rode twelve miles to inform me. I thanked him for his kindness, paid him twenty-five dollars and introduced him to my friends, Markham and Clayton, showing that I had received previous information. _Friday, 23_.--Judge Adams arrived at Nauvoo from Springfield. At eight a.m. a company of the brethren gathered to remove the timbers from the Temple to the grove. I sent William Clayton to Dixon at ten a.m., to try and find out what was going on there. He met Mr. Joseph B. Reynolds, the sheriff of Jackson county, Missouri, and Constable Harmon T. Wilson, of Carthage, Illinois, about half way, but they being disguised, they were not known by him; and when at Dixon they represented themselves {440} as Mormon elders who wanted to see the prophet. They hired a man and team to carry them, for they had run their horses almost to death. [Sidenote: The Arrest at Dixon.] They arrived at Mr. Wasson's while the family were at dinner, about two p.m. They came to the door and said they were Mormon elders, and wanted to see Brother Joseph. I was in the yard going to the barn when Wilson stepped to the end of the house and saw me. He accosted me in a very uncouth, ungentlemanly manner, when Reynolds stepped up to me, collared me, then both of them presented cocked pistols to my breast, without showing any writ or serving any process. Reynolds cried out, "G-- d-- you, if you stir I'll shoot; G-- d-- if you, stir one inch, I shoot you, be still, or I'll shoot you, by G--." I enquired "What is the meaning of all this?" "I'll show you the meaning, by G--; and if you stir one inch, I'll shoot you, G-- d-- you." I answered, "I am not afraid of your shooting; I am not afraid to die." I then bared my breast and told them to shoot away. "I have endured so much oppression, I am weary of life; and kill me, if you please. I am a strong man, however, and with my own natural weapons could soon level both of you; but if you have any legal process to serve, I am at all times subject to law, and shall not offer resistance." Reynold replied, "G-- d-- you, if you say another word I will shoot you, by G--." I answered, "Shoot away; I am not afraid of your pistols." [Sidenote: Markham's Courage.] By this time Stephen Markham walked deliberately towards us. When they saw him coming, they turned their pistols from me to him, and threatened his life if he came any nearer; but he paid no attention to their threats, and continued to advance nearer. They then turned their pistols on me again, jamming them against my side, with their fingers on the triggers, and ordered Markham to stand still or they would shoot me through. As Markham was advancing {441} rapidly towards me, I said, "You are not going to resist the officers, are you, Brother Markham?" He replied, "No, not if they are officers: I know the law too well for that." They then hurried me off, put me in a wagon without serving any process, and were for hurrying me off without letting me see or bid farewell to my family or friends, or even allowing me time to get my hat or clothes, or even suffer my wife or children to bring them to me. I then said, "Gentlemen, if you have any legal process, I wish to obtain a writ of habeas corpus," and was answered,--"G-- d-- you, you shan't have one." They still continued their punching me on both sides with their pistols. [Sidenote: Brutality of the Arrest.] Markham then sprung and seized the horses by the bits, and held them until my wife could bring my hat and coat. Reynolds and Wilson again threatening to shoot Markham, who said, "There is no law on earth that requires a sheriff to take a prisoner without his clothes." Fortunately at this moment I saw a man passing, and said to him, "These men are kidnapping me, and I wish a writ of habeas corpus to deliver myself out of their hands." But as he did not appear to go, I told Markham to go, and he immediately proceeded to Dixon on horseback, where the sheriff also proceeded with me at full speed, without even allowing me to speak to my family or bid them good bye. The officers held their pistols with the muzzles jamming into my side for more than eight miles, and they only desisted on being reproached by Markham for their cowardice in so brutally ill-treating an unarmed, defenseless prisoner. On arriving at the house of Mr. McKennie, the tavern-keeper, I was thrust into a room and guarded there, without being allowed to see anybody; and fresh horses were ordered to be ready in five minutes. I again stated to Reynolds, "I wish to get counsel," when he answered, "G-- d-- you, you shan't have counsel: one word more, G-- d-- you, and I'll shoot you." {442} "What is the use of this so often?" said I. "I have repeatedly told you to shoot; and I now tell you again to shoot away!" I saw a person passing and shouted to him through the window, "I am falsely imprisoned here, and I want a lawyer." Lawyer Edward Southwick came, and had the door banged in his face, with the old threat of shooting him if he came any nearer. Another lawyer (Mr. Shepherd G. Patrick) afterwards came and received the same treatment, which began to cause considerable excitement in Dixon. A Mr. Lucien P. Sanger asked Markham what was the matter, when he told him all, and stated that the sheriff intended to drag me away immediately to Missouri, and prevent my taking out a writ of habeas corpus. [Sidenote: The Timely Interference of Mr. Dixon.] Sanger soon made this known to Mr. Dixon, the owner of the house, and his friends, who gathered around the hotel door, and gave Reynolds to understand that if that was their mode of doing business in Missouri, they had another way of doing it in Dixon. They were a law-abiding people and Republicans, and gave Reynolds to understand that he should not take me away without giving me the opportunity of a fair trial, and that I should have justice done me; but that if he persisted in his course, they had a very summary way of dealing with such people. [Sidenote: The Prophet's Appeal to the People of Dixon.] [Sidenote: Cyrus H. Walker.] Mr. Reynolds finding further resistance to be useless, allowed Mr. Patrick and Mr. Southwick to come into the room to me, (but Wilson was inside guarding the door, and Reynolds guarded the outside of the door,) when I told them I had been taken prisoner by these men without process; I had been insulted and abused by them. I showed them my flesh, which was black for about eighteen inches in circumference on each side, from their punching me with their pistols; and I wanted them to sue out a writ of habeas corpus, whereupon Reynolds swore he should only wait half-an-hour to give me a chance. A messenger was {443} immediately sent by Mr. Dixon to Mr. Chamberlain, the Master-in-Chancery, who lived six miles distant, and, another message to Cyrus H. Walker, who happened to be near, to have them come down and get out the writ of habeas corpus. A writ was sued out by Markham before a justice of the peace against Reynolds and Wilson for threatening his life. They were taken into custody by the constable. He sued out another writ for assault and threatening my life, whereupon they were again arrested. At this time Markham rushed into the room and put a pistol (unobserved) into my pocket, although Reynolds and Wilson had their pistols cocked at the same time and were threatening to shoot him. About midnight he sued out a writ for a violation of the law in relation to writs of habeas corpus, Wilson having transferred me to the custody of Reynolds, for the purpose of dragging me to Missouri, and thereby avoiding the effect and operation of said writ, contrary to law, which was put over to be heard at ten o'clock tomorrow morning; and I was conducted back to the room and guarded through the night. [Sidenote: Legion Enlargement.] The 5th legion, 2nd cohort, Nauvoo Legion, consisting of four companies, organized. Hosea Stout was elected colonel; Theodore Turley, lieutenant-colonel; Jesse D. Hunter, major. [Sidenote: Clayton's Return to Nauvoo.] _Saturday, 24_.--As my favorite horse, Jo. Duncan, was somewhat jaded, with being ridden so hastily by Brother Clayton, I hired a man with his horse and buggy to carry Brother Clayton to Rock Island, where the steamer _Amaranth_ fortunately came in about fifteen minutes, on which he took passage to Nauvoo, to inform my brother Hyrum of what was being done, and request him to send me some assistance forthwith. About eight, the Master-in-Chancery arrived and issued a writ of habeas corpus returnable before the Hon. John D. Caton, {444} Judge of the 9th Judicial Circuit at Ottawa, which was duly served on Reynolds and Wilson. [Sidenote: Cyrus Walker's Terms for Legal Service.] Mr. Cyrus Walker, who was out electioneering to become the representative for Congress, told me that he could not find time to be my lawyer unless I could promise him my vote. He being considered the greatest criminal lawyer in that part of Illinois, I determined to secure his aid, and promised him my vote. He afterwards went to Markham and joyfully said, "I am now sure of my election, as Joseph Smith has promised me his vote, and I am going to defend him." [Sidenote: Turning the Tables on Reynolds and Wilson.] At ten a.m. another writ was issued--this time from the Circuit Court of Lee county, against Reynolds and Wilson, for private damage and for false imprisonment, claiming ten thousand dollars damages upon the ground that the writ issued by the governor of Illinois was a void writ in law; upon which said writ they were held to bail in ten thousand dollars each, and they had to send to Missouri for bondsmen and were placed in the custody of the sheriff of Lee county. Reynolds and Wilson felt bad when these last writs were served on them, and began to cool in their conduct a little; after which they also obtained a writ of habeas corpus, for the purpose of being discharged before Judge Caton. [Sidenote: Arrival at Pawpaw Grove.] I was conveyed by Reynolds and Wilson, upon the first writ of habeas corpus, towards Ottawa, as far as Pawpaw Grove, thirty-two miles, where I was again abused by Reynolds and Wilson, which was observed by the landlord. Esquire Walker sent Mr. Campbell, sheriff of Lee county, to my assistance, and he came and slept by me. In the morning certain men wished to see me, but I was not allowed to see them. The news of my arrival had hastily circulated about the neighborhood; and very early in the morning the largest {445} room in the hotel was filled with citizens, who were anxious to hear me preach and requested me to address them. Sheriff Reynolds entered the room and said, pointing to me, "I wish you to understand this man is my prisoner, and I want you to disperse: you must not gather around here in this way." Upon which Mr. David Town, an aged gentleman, who was lame and carried a large hickory walking-stick, advanced towards Reynolds, bringing his hickory upon the floor, and said: [Sidenote: David Town's Effective Speech.] "You damned infernal puke, we'll learn you to come here and interrupt gentlemen. Sit down there, (pointing to a very low chair,) and sit still. Don't open your head till General Smith gets through talking. If you never learned manners in Missouri, we'll teach you that gentlemen are not to be imposed upon by a nigger-driver. You cannot kidnap men here, if you do in Missouri; and if you attempt it here, there's a committee in this grove that will sit on your case; and, sir, it is the highest tribunal in the United States, as _from its decision there is no appeal_." Reynolds, no doubt aware that the person addressing him was the head of a committee who had prevented the settlers on the public domain from being imposed upon by land speculators, sat down in silence while I addressed the assembly for an hour-and-a-half on the subject of marriage, my visitors having requested me to give them my views of the laws of God respecting marriage. My freedom commenced from that hour. [Sidenote: Departure of Emma Smith from Dixon.] Immediately after I left Dixon, my wife and children started with my carriage from Inlet Grove for Nauvoo being driven by her nephew, Lorenzo D. Wasson. The quorum of the Twelve received a letter from Asahel Smith, [the prophet's father's brother, and father of the late Judge Elias Smith] of Nashville, Iowa, requesting them to appoint a conference in that place to settle some difficulties existing there. {446} [Sidenote: A Masonic Temple for Nauvoo.] The free and accepted ancient York Masons met at the lodge room, being the anniversary of St. John's Day; then formed a procession in due masonic form in front of the hall, and walked to Main street, where the corner stone for a Masonic Temple was laid by the Worshipful Master, Hyrum Smith. Two masonic hymns were sung, after which they proceeded to the Grove near the Temple, where an oration was delivered by Brother John Taylor. From thence they proceeded to Mr. Warner's, where about two hundred sat down to an excellent dinner. The company broke up early in the afternoon, highly delighted with the day's proceedings. _Sunday, 25_.--At Pawpaw Grove it was ascertained that Judge Caton was on a visit to New York, whereupon Reynolds, Wilson, Walker, Southwick, Patrick, Dixon, Stephen Markham and myself, with others, started about eight a.m., and returned to the town of Dixon, arriving about four p.m. when, I was again locked in a room and guarded through the night. The water has fallen in the Mississippi more than a foot since last Sunday. [Sidenote: Excitement at Nauvoo.] At ten a.m., meeting at the Temple. Elder Lyman Wight preached on charity; and in the afternoon, Elder Maginn was preaching, when my brother Hyrum went to the stand and requested the brethren to meet him at the Masonic Hall in thirty minutes. The brethren immediately went there in such numbers that one fourth of them could not get into the room; so they adjourned to the green and formed a hollow square, when my brother Hyrum informed them that Elder William Clayton had arrived about two, and told him that Joseph H. Reynolds, sheriff of Jackson county, Missouri, and Harmon T. Wilson, of Carthage, had come upon me by surprise and arrested me, and related the occurrence as far as known, up to my arrival in Dixon. He wanted a company to go up to my assistance and see that I had {447} my rights. He called for volunteers, when upwards of three hundred volunteered, from whom they selected such as were wanted. [Sidenote: Relief Expeditions.] Generals Law and Charles C. Rich started the same evening, with a company of about one hundred and seventy-five men on horseback. Previous to starting, Elder Wilford Woodruff went to the company and donated a barrel of rifle powder, when every man filled his horn or flask. Wilson Law declared he would not go a step unless he could have money to bear his expenses, upon which Elder Brigham Young said the money should be forthcoming although he did not know at the time where he could raise a dollar. In about thirty minutes he got on the track, and in the course of two hours he had borrowed seven hundred dollars, and put it in the hands of Hyrum Smith and Wilson Law, to defray the expenses of the expedition. About seventy-five on board the _Maid of Iowa_, with Captain Dan Jones, went up the Illinois river for Peoria, and to examine the steamboats, suspecting I might be a prisoner on board one of them, as they supposed me on the road to Ottawa. Several of the Pottawatamie Indians called to see the Nauvoo House and Temple. They wanted to talk, but their interpreter could not speak much. [Sidenote: Writ of Habeas Corpus Secured.] The writ of habeas corpus [the one first issued and made returnable before Judge Caton at Ottawa] was returned endorsed thereon, "Judge absent," when another writ of habeas corpus was issued at seven a.m. by the Master-in-Chancery, and was worded at Colonel Markham's request, "Returnable before the nearest tribunal in the Fifth Judicial District authorized to hear and determine writs of habeas corpus;" and the sheriff of Lee county served it on them [Reynolds and Wilson] in a few minutes afterwards. I, my lawyers, Markham, Dixon and other friends held a council and arranged to start before nine a.m., to go before Judge Stephen A. Douglas, {448} at Quincy, a distance of about two hundred and sixty miles. I employed Mr. Lucien P. Sanger with the stage coach to convey us on our journey towards Quincy. After these arrangements were made, I sent Markham with a letter to General Wilson Law, directing him to meet me at Monmouth on Wednesday evening, with sufficient force to prevent my being kidnapped into Missouri, as I well knew that the whole country was swarming with men anxious to carry me there and kill me, without any shadow of law or justice, although they well knew that I had not committed any crime worthy of death or bonds. _Monday, 26_.--It was reported that there were state writs in Nauvoo to take Lyman Wight, Parley P. Pratt, and Alexander McRae to Missouri, who armed themselves to prevent being kidnapped. I copy the following from the _Chicago Democrat_: _Account of the Prophet's Arrest in the Chicago Democrat_. DEAR SIR:--Our little town has been in an unusual state of excitement for a few days past, originating from the arrest of General Joseph Smith, which took place at the Inlet Grove, while he was on a visit with his family to a sister [an error, his wife's nephew] who resides there. He was arrested on Friday last by an officer from Hancock county, and delivered over to the sheriff of Jackson county, Missouri, in compliance with the orders of the governor. The officers who took him brought him into town in the evening and confined him closely to his room, refusing admission not only to the citizens whose curiosity had drawn them to the spot, but to counsel whom he had requested to have employed. Our citizens, conceiving it a violation of right that a man should be deprived of that advice and assistance which is accorded to the most degraded and guilty offender in all civilized countries under such circumstances, expressed themselves in such strong and indignant terms, that the officers finally permitted counsel to have access to him. He applied for the benefit of the habeas corpus; and while the lawyers were busy drawing up the necessary papers, the officers frequently asserted that they would not wait, but would leave for the Mississippi at all hazards. {449} They were however, induced, by the force of argument, to desist from their intention and wait until morning, when the habeas corpus was served. After which they stated their determination to go to Rock Island and by steamboat from thence to Galena, before Judge Brown. General Smith justly felt fearful that once on a steamboat, he should hardly reach Galena. The distance from this place to Rock Island is the same as from here to Galena. General Smith, finding this their determination, commenced suit against the sheriff of Missouri for trespass, and held him to bail, which he was unable to procure, which circumstance lowered his tune a little; and thus finally, today, has left for Quincy in search of Judge Young. The severe treatment of the general, together with his pleasing deportment and equanimity under all his trials, has made him many friends and created almost universal sympathy. Persecution or oppression always helps the cause of the persecuted or oppressed, whether their cause is right or wrong. In haste, yours, G. From Dixon we traveled about forty miles, and stayed for the night at a farm house. Markham rode to Genesseo with my letter and stayed all night. [Sidenote: En route for Quincy.] _Tuesday, 27_.--I started with the company, and took dinner at Genesseo. At about two p.m., we resumed our journey. While crossing Fox River, I requested Reynolds to give me the privilege of riding on horseback, which he refused; but, by the intercession of Sheriff Campbell and Mr. Cyrus Walker, Walker took my seat in the stage-coach, and I his in the buggy with Mr. Montgomery, son-in-law and law student of Cyrus Walker. In about two miles we met Peter W. Conover and William L. Cutler, and shook hands with both of them at the same time, and could not refrain from tears at seeing the first of my friends come to meet me, and then said to Mr. Montgomery, "I am not going to Missouri this time. These are my boys." I next enquired how many were with them, and was answered, there were ten started, but they had sent one with my letter to Wilson Law, and two to Monmouth. {450} While we were talking, Markham, with Captain Thomas Grover, and the other five brethren, rode up. At the same time, the company who started with me from Dixon rode up. I then said to Reynolds, "Now, Reynolds, I can have the privilege of riding old Joe Duncan," and mounted my favorite horse and the entire company then rode towards a farm house, where we made a halt. Reynolds and Wilson, who trembled much, then rode up to Conover, who was an old acquaintance of Wilson's; when Conover asked Wilson, "What is the matter with you? Have you got the ague?" Wilson replied, "No." Reynolds asked, "Is Jem Flack in the crowd?" and was answered, "He is not now, but you will see him tomorrow about this time." "Then," said Reynolds, "I am a dead man; for I know him of old." Conover told him not to be frightened, for he would not be hurt. Reynolds stood trembling like an aspen-leaf, when Markham walked up to him and shook hands with him. Reynolds said, "Do I meet you as a friend? I expected to be a dead man when I met you again." Markham replied, "We are friends, except in law: That must have its course." The company moved on to Andover, where the sheriff of Lee county requested lodgings for the night for all the company. I was put up into a room and locked up with Captain Grover. It was reported to me that some of the brethren had been drinking whisky that day in violation of the Word of Wisdom. [Sidenote: Conover's Account of the First Division of the Expedition to Relieve the Prophet.] I called the brethren in and investigated the case, and was satisfied that no evil had been done. Peter W. Conover gave me the following relation of the travels of the brethren from Nauvoo to the place where I met them:-- I started with General Wilson Law, William Law, and about 175 men, on Sunday, the 25th of June, at eight p.m., in the direction of {451} Peoria: traveled part of the night. About one o'clock next morning General Charles C. Rich took 35 of the company and continued towards Peoria. The two Laws, with their company, started up the river road in the direction of Monmouth. We traveled till daylight on Monday morning, crossed Honey Creek, ate a cold breakfast, and fed the horses; then continued on till noon, when a consultation was held, and ten of the best mounted men--viz., Thomas Grover, Peter W. Conover, Zebedee Coltrin, Graham Coltrin, Philemon C. Merrill, Philander Colton, Henry Hoyt, William L. Cutler, Daniel F. Cahoon, and John L. Butler were selected to take the nearest road to Dixon, with instructions to continue until we found you. We took the middle road between Oquaka and Monmouth, and continued on until Tuesday at two a.m., when we rested for one hour, then passed through Hendersonville on to the prairie, about nine a.m., at which time we met Colonel Stephen Markham with your letter of instructions to General Wilson Law. We read the letter. Philander Colton was sent with the despatch to Wilson Law. We then made a halt at Andover, where the inhabitants refused to sell us food. Here we held a council, and sent Daniel Cahoon and Henry Hoyt back to Monmouth, with instructions to the brethren to wait there until they got further orders. We then traveled ten miles and obtained some corn at a farm-house. One p.m., left there and traveled on to the prairies until we met you. Here Conover exchanged with me one of Allen's four-inch barrel six-shooter revolvers for the single shooter which Markham had slipped into my pocket at Dixon. [Sidenote: Reynolds and Wilson's Design of Kidnapping.] About eight p.m., Reynolds, Wilson, and the landlord consulted about sending out to raise a company to take me by force, and run with me to the mouth of Rock River on the Mississippi, as there was a company of men ready to kidnap me over the river. Markham overheard the conversation, and notified the sheriff of Lee county, who immediately ordered a guard placed, so that no one might pass in or out of the house during the night. Markham started at daybreak, and went about twenty miles, passing through Andover at eight a.m.; and about nine he met Captain Thomas Grover and a company of ten men, to whom he delivered my message. Held a {452} council and forwarded it on to General Law by Philander Colton. Markham turned back with the company. My wife and children arrived in Nauvoo this evening, having burned off one arm of the carriage going home. Many strangers reported in the city: the watch was doubled in the night. _Wednesday, 28_.--We left Andover about eight o'clock; went to a little grove at the head of Elleston Creek, where we stayed an hour to feed our animals. Reynolds said, "Now, we will go from here to the mouth of Rock River and take steamboat to Quincy." Markham said, "No; for we are prepared to travel, and will go by land." [Sidenote: Reynolds and Wilson Disarmed.] Wilson and Reynolds both spoke and said, "No, by G--, we won't; we will never go by Nauvoo alive;" and both drew their pistols on Markham, who turned round to Sheriff Campbell, of Lee county, saying, "When these men took Joseph a prisoner, they took his arms from him, even to his pocket-knife. They are now prisoners of yours, and I demand of you to take their arms from them, that is according to law." They refused to give them up, when the sheriff was told, "If you cannot take the arms from them, there are men enough here, and you can summon a posse to do it; for it is plain to be seen that they are dangerous men." Reynolds and Wilson then reluctantly gave up their arms to the sheriff. The company then started, taking the middle road towards Nauvoo to within six miles of Monmouth, and stopped at a farmhouse, having traveled about forty miles; got there about sundown, and called for supper and lodging. [Sidenote: Further Plans of Kidnapping.] Peter W. Conover laid down at the S.W. corner of the building outside the house. In about ten minutes, Reynolds and Wilson came out of the house with the son of the landlord. They talked for some time, and came to the conclusion to take the carriage horses, go to Monmouth, raise a mob, and come {453} to the farmhouse in the night, seize Joseph, and convey him to the Mississippi River and take him to Missouri, as they had a steamboat in readiness at the mouth of Rock River for that purpose. After completing their plan of operations, Reynolds, Wilson and the boy separated and went towards the stable. Conover, who had heard the plot unobserved, immediately rose and came to me, and told me what he had just heard. I consulted with Cyrus Walker, the landlord, and Sheriff Campbell, who took Reynolds and Wilson into his custody, and put them in the upper room, placing a guard of two men at the door, with orders not to allow any man to pass in or out of the house, except the landlord, who, as soon as he was told of the attempt to get his son into difficulty, put a stop to his proceedings at once. Some anxiety at Nauvoo about so many strangers and suspicious characters being in the city. The _Neighbor_ of this day has the following:-- _Fourth of July Celebration Appointed for Nauvoo_. By the counsel and advice of President Hyrum Smith, Messrs. O. Hyde and G. J. Adams, who have been appointed to go on a mission to Russia, will deliver two addresses on the 4th July, upon the subject of our holy religion, for the benefit and edification not only of our own citizens, but also for strangers who may be pleased to visit our town on that day. The morning's address by Mr. Hyde, at half past ten o'clock; and the afternoon by Mr. Adams, at two o'clock. From the circumstances under which we are placed, this course is thought far more advisable for all who wish to be considered Saints to assemble for religious worship and collectively offer up our prayers to Almighty God for peace and prosperity to attend us as a people. The giddy and unthinking will, no doubt, resort to public dinners, festivals, and perhaps to the ball chamber, to spend their time and money to gratify their appetite and vanity; but no true-hearted Saint at this peculiar moment will do it. At the close of each address a collection will be taken for the especial purpose of assisting to complete Elder Hyde's house, that he may be the sooner liberated to proceed on his important mission to St. Petersburg. {454} He who has money to spend on that day can spend it more to the glory of God in the above manner than after the custom and practice of the corrupt age in which we live. It is hoped that the band and choir will favor us on that occasion. The lectures will be delivered in the Grove near the Temple where seats are provided. [Sidenote: The Prophet Protects Reynolds Against Flack.] _Thursday, 29_.--Continued our journey this morning, leaving Monmouth on our left, and Oquaka five miles on our right; and after passing Monmouth about three miles, William Empy, Gilbert Rolfe, James Flack, and three others met us. I called Flack to my side and told him not to injure Reynolds, whatever provocation he had previously received from him, as I had pledged myself to protect him, and requested Flack to bury his feelings against Reynolds. Reynolds then got out of the stage, exchanged seats with one of the horsemen, and Flack and Reynolds rode by themselves about a quarter-of-a-mile, when they again joined the company and rode together. The company continued to Henderson River, and took dinner at a farmhouse owned by Mr. Alanson Hagerman. While staying at this farmhouse, General Wilson Law, and William Law, and about sixty men came up in several little squads. I walked out several rods to meet the company. William and Wilson Law jumped from their horses, and unitedly hugged and kissed me, when many tears of joy were shed. I extract from the journal of Albert P. Rockwood, the acting adjutant of the company, some of the movements of the company:-- _Rockwood's Account of the Second Division of the Expedition to Relieve the Prophet_. After breakfast at the tavern, on Thursday, 29th, had a few minutes deliberation. It was determined that those who had animals which were able to continue the pursuit, with a reasonable prospect of catching up, should follow at the full speed of their animals. Having heard that the posse had taken a westerly direction, as we believed, designing to cross {455} the Mississippi at Oquaka Ferry, and so through Iowa to Missouri, raised an excitement, and most of us thought we were good for twelve miles an hour. Several brethren swapped their worn-out animals for fresh ones; others bought; so that, in a few minutes, about two-thirds of the detachment were in swift pursuit. On arriving near the farmhouse where the posse stayed last night, we learned that they had been gone about two hours. Then General Law said, "Now, boys, comes the tug of war: every man and horse try your best;" and away we went with our blood at fighting heat. By frequent enquiries we learned that we were gaining upon them. As we approached the river, we quickened our pace, which left some far in the rear. At a watering-place, about three miles from the river, General Wilson Law and William Law, Elisha Everett, Albert P. Rockwood, and two others took passage in a wagon. Having fresh animals, we left most of the detachment in the rear: yet Brother Follet and from five to ten others were up with us, positively charged with fight. While in the wagon, Wilson Law remarked, "We must overhaul them before they can get on the ferry-boat to cross the river, and we must take the stand that Joseph should not be taken over the river: therefore prepare yourselves for your best licks; for if Joseph goes into Missouri, they will kill him, and that will break us up, as our property in Nauvoo will become useless or of no value," etc., etc. During the conversation we emerged from the timber and saw a small village on the bank of the river. We put our animals at their full speed and charged in with drawn swords, our guns and pistols cocked and primed, ready for attack. Our sudden appearance and hostile movements caused much excitement in the village. General Law forced the contents of a bottle of spirits down his horse. Some of our horses fell to the ground as soon as we halted. All were foaming with sweat and nearly exhausted. Some of the citizens refused to give us any information. Others declared, "I have done nothing," and expressed their fears and anxieties in various ways. I ran down to the river and down the beach, while William Law ran up, each in search of the ferry-boat, which happened to be on the other side. No tracks or other evidence could be found by us that any persons had passed the river this morning. Wilson Law was at this time making enquiries of the citizens. Some of the horsemen rode on full speed through the village of Oquaka in search of the Prophet, while others left their exhausted horses standing or lying in the streets, and ran on foot. As soon as William Law and myself returned to the wagon, we concluded {456} that the posse, knowing that we were near by to rescue, had taken to the woods to secrete themselves or evade us; therefore Brother Follet and such others as they came in were ordered to search the timbers. In a short time a wayfaring man reported he had seen a company passing down the river road below the village, whereupon all hands were ordered to the pursuit, and soon the village was clear of "the destroying angels" (as they called us), and they were left to their own reflections and meditations on the strange scene. My opinion is that we were in the village from thirty to forty minutes, until we were all again on the trail. Those who were in the rear of our detachment saw the posse who had Joseph traveling down the road. They crossed the prairie and arrived nearly one hour before the advance, who missed the trail about half-a-mile from the village, at the junction of the Monmouth and River Road. On their arrival Joseph sent a messenger back to notify us where he was, who met us about a mile from the place where he was stopping. [Sidenote: Change of Destination from Quincy to Nauvoo.] I consulted with my lawyers, and told them that Nauvoo was the nearest place where writs of habeas corpus could be heard and determined. They examined the subject and decided I was correct, when we turned our steps towards Nauvoo, which gladdened my heart at the prospect of soon being in the midst of my friends again. I sent a messenger to inform the citizens of Nauvoo of the glad change; and I requested Conover to ride ahead to Mr. Michael Crane's, on Honey Creek, and call for supper for one hundred men. After dinner we traveled about fifteen miles. On arriving at Crane's, I jumped out of the buggy, and instead of going through the gate or climbing the fence, walked up and jumped over the fence without touching it. Mr. Crane ran out and embraced me, and bade me welcome. A flock of turkeys and chickens were killed, and a substantial supper was provided for all; and the company feasted, sang, and had a happy time that night. I showed my sides to Mr. Crane and the company, which still continued black and blue from the bruises I had received from the pistols of Reynolds and Wilson, while riding from Inlet Grove to Dixon eight days ago. {457} _Nauvoo, an Ordinance Concerning Strangers, etc_. _To the Recorder of the City of Nauvoo_: We, your petitioners, aldermen of said city, request you to notify the marshal to call a special meeting of the city council, at the mayor's court-room, this afternoon at two o'clock. GEO. A. SMITH, W. W. PHELPS, GEO. W. HARRIS, Aldermen. City council accordingly met and passed "An ordinance concerning strangers and contagious diseases, and for other purposes," as follows:-- Sec. 1. Be it ordained by the city council of the city of Nauvoo, for the peace, benefit, good order, convenience, cleanliness, health and happiness of said city, agreeable to the charter of the same, that the city council, marshal, constables, and city watch are hereby authorized, empowered, and required to require all strangers who shall be entering this city, or are already tarrying, or may hereafter be tarrying in said city, in a civil and respectful manner to give their names, former residence, for what intent they have entered or are tarrying in the city, and answer such other questions as the officer shall deem proper or necessary for the good order, health, or convenience of the said city; and for a failure or refusal on the part of strangers to give the desired information, or for giving false names or information, they shall be subject to the penalty of the "ordinance concerning vagrants and disorderly persons." Sec. 2. And be it further ordained that the aforesaid authorities of the said city are further authorized and empowered, and required to hail and take all persons found strolling about the city at night, after nine o'clock and before sunrise, and to confine them in ward for trial, according to the aforesaid "Ordinance concerning vagrants and disorderly persons," unless they give a good and satisfactory account of themselves, or offer a reasonable excuse for being thus caught out after nine o'clock. Sec. 3. And be it further ordained that the aforesaid authorities are further authorized, empowered, and required to require all such persons as they may suspect, to give information whether they have recently had or have been exposed to any contagious disease or diseases from whence they come, under the same penalties as are annexed to the two preceding sections of this ordinance. Sec. 4. And be it further ordained that the aforesaid authorities are further authorized, empowered, and required to enter all hotels, or houses of public entertainment, and such other habitations as they may judge proper, and require the inmates to give immediate information of {458} all persons residing in said hotel or habitation, and their business, occupation, or movements; and for a failure, non-compliance, or false information, their license shall be a forfeit, if it be a public-house, and they and the transient persons subject to the penalties of the three preceding sections. Sec. 5. And be it further ordained that if any of the aforesaid officers shall refuse or neglect to do their duty as required by this ordinance, they shall be fined $100, and be broke of office. They also passed "An ordinance concerning confining or keeping animals in the city of Nauvoo;" also "An ordinance concerning bathing and swimming." [Sidenote: Announcement of the Arrival of the Prophet at Nauvoo.] _Friday, 30_.--A messenger started from my company in the night, and arrived in Nauvoo early in the morning, saying that I and the company would be in the city about noon. Dr. Willard Richards and Wilford Woodruff arranged the seats in the court-room, preparatory to my arrival. At half-past ten o'clock, the Nauvoo Brass Band and Martial Band started with Emma and my brother Hyrum to meet me; also a train of carriages, containing a number of the principal inhabitants. At eight a.m., the company with me again started; arrived at the Big Mound about half-past ten, where the brethren decorated the bridles of their horses with the flowers of the prairie, and were met by a number of the citizens. Continued our journey; and at 11:25 a.m., I was gladdened, when opposite my brother Hyrum's farm, about one-and-a-half miles east of the Temple, with seeing the train approaching towards us; and I directed Colonel Rockwood to place my Life Guards in their appropriate position in the procession. I was in a buggy with Mr. Montgomery. Sheriff Reynolds and Wilson, with my three lawyers, Cyrus Walker, Shepherd G. Patrick, and Edward Southwick, were in the stage coach with Lucien P. Sanger, the stage proprietor. Mr. Campbell, the sheriff of Lee county, and a company of about 140 were with me on horseback. {459} I was a prisoner in the hands of Reynolds, the agent of Missouri, and Wilson, his assistant. They were prisoners in the hands of Sheriff Campbell, who had delivered the whole of us into the hands of Colonel Markham, guarded by my friends, so that none of us could escape. [Sidenote: The Entrance into Nauvoo.] When the company from the city came up, I said I thought I would now ride a little easier; got out of the buggy; and, after embracing Emma and my brother Hyrum, who wept tears of joy at my return, as did also most of the great company who surrounded us, (it was a solemn, silent meeting,) I mounted my favorite horse, "Old Charley," when the band struck up "Hail Columbia," and proceeded to march slowly towards the city, Emma riding by my side into town. The carriages having formed in line, the company with me followed next, and the citizens fell in the rear. As we approached the city, the scene continued to grow more interesting; the streets were generally lined on both sides with the brethren and sisters, whose countenances were joyous and full of satisfaction to see me once more safe. I was greeted with the cheers of the people and firing of guns and cannon. We were obliged to appoint a number of men to keep the streets open for the procession to pass, and arrived at my house about one o'clock, where my aged mother was at the door to embrace me, with tears of joy rolling down her cheeks, and my children clung around me with feelings of enthusiastic and enraptured pleasure. Little Fred exclaimed, "Pa, the Missourians won't take you away again, will they?" The friends from Dixon gazed with astonishment and rapture to see the enthusiastic attachment of my family and the Saints towards me. The multitude seemed unwilling to disperse until after I had arisen on the fence and told them, "I am out of the hands of the Missourians again, thank God. I thank you all for your kindness and love to me. I bless you all in the name of Jesus Christ. Amen. I shall address you {460} at the Grove, near the Temple, at four o'clock this afternoon." When I went to dinner with my family, Reynolds and Wilson were placed at the head of the table, with about 50 of my friends, and were served with the best that the table afforded, by my wife, whom they refused to allow me to see, when they so cruelly arrested and ill-treated me, which contrasted strongly with their treatment to me when I was first arrested by them, and until my friends met me. {461} CHAPTER XXIV. APPLICATION TO THE MUNICIPAL COURT OF NAUVOO FOR WRIT OF HABEAS CORPUS--THE PROPHET'S SPEECH AT NAUVOO--PROCEEDINGS BEFORE THE MUNICIPAL COURT--THE PRISONER DISCHARGED FROM CUSTODY. _June 30, 1843_ (continued.)--As soon as we arrived in the city, the Municipal Court came together, when I told them, "The writ of habeas corpus granted by the Master in Chancery at Dixon was made returnable to the nearest court having jurisdiction; and you are that court." A requisition was made on Reynolds to return the writ, who refused, when I signed the following petition:-- _The Prophet's Petition to the Municipal Court of Nauvoo, for a Writ of Habeas Corpus_. To the Honorable the Municipal Court of the City of Nauvoo, Hancock County, and State of Illinois:-- Your petitioner, Joseph Smith, Sen., who has been arrested by and under the name of Joseph Smith, Jun., states on oath that he is now detained as a prisoner, and in the custody of Joseph H. Reynolds, in the said city of Nauvoo and state of Illinois, who claims to be the agent of the state of Missouri, and that your petitioner was arrested by one Harmon T. Wilson, by virtue of what purports to be a warrant issued by his Excellency, Thomas Ford, governor of the state of Illinois, in the county of Lee and state of Illinois, and by said Wilson, your petitioner was delivered into the custody of said Joseph H. Reynolds, at and within the county of Lee, aforesaid; that said supposed warrant so issued by his Excellency, Thomas Ford, governor as aforesaid, and the arrest thereupon and the imprisonment consequent thereupon by said Wilson, and afterwards by said Joseph H. Reynolds, is illegal and in violation of law, and without the authority of law, as he is informed and verily believes, for the following, besides other reasons, to wit-- {462} 1st. The said supposed warrant so issued by the said governor of the state of Illinois as aforesaid does not confer any authority to arrest your petitioner, for that it commands the officers therein named to arrest one Joseph Smith, Jun., whereas the name of your petitioner is Joseph Smith, Sen.; and your petitioner avers that he is not known and reputed by the name of Joseph Smith, Jun. 2nd. The said supposed warrant is defective and void, for that it does not recite that the Joseph Smith, Jun., mentioned therein, has been demanded by the executive of the state of Missouri of the executive of the state of Illinois. 3rd. Said supposed warrant is defective and void, for that it does not state that said Joseph Smith, Jun., therein named, has been indicted, or that any other legal accusation of any offense has been legally preferred, and is as pending against him in the said state of Missouri. 4th. It is defective and void, for that it does not show that any legal foundation was furnished by the executive of the state of Missouri, upon which to issue the same, and your petitioner avers that the same was issued without due authority of law. 5th. Said supposed warrant is in other respects defective and void. 6th. The said Joseph H. Reynolds has no authority to detain your petitioner in custody, for that he is not an officer of the state of Illinois, nor is he legally authorized by the said governor of the state of Illinois, or otherwise, as the agent of the state of Missouri in the state of Illinois, or in any other character and capacity, to imprison your petitioner within the said state of Illinois. 7th. Your petitioner, before the making of the said arrest upon which he is now detained and imprisoned, had been arrested for the same cause and upon a charge for the same offense for which he is now arrested and imprisoned, by virtue of a warrant issued by the governor of the said state of Illinois, upon a requisition of the executive authority of the said state of Missouri, and was discharged from said arrest and imprisonment by judgment of the circuit court of Warren county, at a court holden in the said county of Warren, in or about the month of June, A.D. 1841, in such manner as not to be liable to the said second arrest for the same cause. 8th. Your petitioner is not a fugitive from justice, and has not fled from the justice of the said state of Missouri, and he is not guilty and has not been guilty of treason in or against the state of Missouri. 9th. Your petitioner was not and has not been within the limits of the said state of Missouri for more than four years next before the making of said arrest and imprisonment whereby he is now detained, nor for or during four years before any indictment or other legal accusation was preferred against him. {463} 10. Your petitioner avers that the said supposed warrant so issued by the said governor of the said state of Illinois, and under color of which your petitioner is now imprisoned, and the document purporting to be an authority to receive the said Joseph Smith, Jr., are wholly defective and insufficient to legally authorize the arrest and imprisonment of your petitioner; copies of which supposed warrant and the supposed authority from the executive of the state of Missouri are hereunto annexed. Wherefore, your petitioner prays that a writ of habeas corpus may be awarded, directed to the said Joseph H. Reynolds, commanding him that he bring your petitioner forthwith and without delay before this honorable court, together with the causes of his caption and detention, in order that your petitioner may be dealt with according to law; and your petitioner, as in duty bound, will ever pray. JOSEPH SMITH, Sen. Subscribed and sworn to before me this 30th day of June, A. D., 1843, at the city of Nauvoo, Illinois. JAMES SLOAN, Clerk of the Municipal Court of the City of Nauvoo. Whereupon the court issued the following:-- State of Illinois, City of Nauvoo. ss. The people of the state of Illinois to the marshal of said city, greeting:-- Whereas application has been made before the Municipal Court of said city that the body of one Joseph Smith, Sen., of the said city of Nauvoo, (who is styled in the warrant by which he is held in custody, Joseph Smith, Jun.,) is in the custody of Joseph H. Reynolds: These are therefore to command the said Joseph H. Reynolds to safely have the body of the said Joseph Smith, Sen., who is styled Joseph Smith, Jun., in his custody detained, as it is said, together with the day and cause of his caption and detention, by whatsoever name the said Joseph Smith, Sen., may be known or called, before the Municipal Court of said city, forthwith, to bide such order as the said court shall make in his behalf; and further, if the said Joseph H. Reynolds, or other person or persons having said Joseph Smith, Sen., of said city of Nauvoo, in custody, shall refuse or neglect to comply with the provisions of this writ, you, the marshal of said city, or other person authorized to serve the same, are hereby required to arrest the person or persons so refusing or neglecting to comply as aforesaid, and bring him or them together with the person or persons in his or their custody, forthwith before the Municipal Court aforesaid, to be dealt with according to law: and herein fail not, and bring this writ with you. {464} Witness, James Sloan, Clerk of the Municipal Court of Nauvoo, this 30th day of June, in the year of our Lord one thousand eight hundred and forty-three. [Seal.] JAMES SLOAN, Clerk. Which was endorsed. I, Joseph H. Reynolds, the within named, do hereby return this writ, with the body of Joseph Smith, with the following cause of caption and detention, to wit--The within named Joseph Smith was arrested on a warrant issued by the governor of the state of Illinois, by one Harmon T. Wilson, a constable of Hancock county, in the state of Illinois, on the 23rd day of June, A.D., 1843, a copy of which warrant is hereunto annexed, and marked letter A, and delivered over to my custody as directed by said writ. The person of said Smith was, on said 23rd of June, in the county of Lee, and state of Illinois, by the said Wilson, delivered over to my custody; and that I received and detained the said Smith in my custody, by virtue of a certain warrant of attorney issued by the governor of the state of Missouri, a copy of which is hereunto annexed and marked letter B, directing me to receive the said Smith, and convey him to and deliver him to the sheriff of Daviess county, in the state of Missouri: and that the within detention referred to is the same referred to, and none other. JOSEPH H REYNOLDS. Nauvoo, June 30, A.D., 1843. Executive Department, City of Jefferson. Know ye that I, Thomas Reynolds, governor of the state of Missouri, having full trust and confidence in the integrity and abilities of Joseph H. Reynolds, do hereby constitute and appoint him as the agent of the said state of Missouri, to proceed to the state of Illinois, for the purpose of receiving from the proper authorities of the state one Joseph Smith Jun., charged with treason by him committed against the state of Missouri, and as having fled from justice to the state of Illinois; and I do hereby authorize and direct said Joseph H. Reynolds to convey said Joseph Smith, Jun., from the state of Illinois, and deliver him to the custody of the sheriff of Daviess county, in the state of Missouri. In testimony whereof, I have hereunto set my hand and caused to be affixed the great seal of the state of Missouri. Done at the city of Jefferson, this 13th day of June, in the year of our Lord one thousand eight hundred and forty-three. By the Governor, [Seal.] THOS. REYNOLDS. James L. Minor, Secretary of State. {465} Thomas Ford, governor of the state of Illinois, to all sheriffs and constables of any county of the state, and to Harmon T. Wilson, of the county of Hancock, greeting:-- Whereas it has been made known to me by the executive authority of the state of Missouri, that one Joseph Smith, Jun., stands charged with the crime of treason against the state of Missouri, and alleged that Joseph Smith, Jun., has fled from the justice of the said state of Missouri and taken refuge in the state of Illinois. Now, therefore, I, Thomas Ford, governor of the state of Illinois, pursuant to the constitution and laws of the United States and of this state, do hereby command you to arrest and apprehend the said Joseph Smith, Jun., if he be found within the limits of the state aforesaid, and cause him to be safely kept and delivered to the custody of Joseph H. Reynolds, Esq., who has been duly constituted the agent of the said state of Missouri to receive the said fugitive from the justice of said state, he paying all fees and charges for the arrest and apprehension of said Joseph Smith, Jun., and make due returns to the executive department of this state, of the manner in which this writ may be executed. In testimony whereof, I have hereunto set my hand, and caused the great seal of the state to be affixed. Done at the city of Springfield, this 17th day of June, in the year of our Lord one thousand eight hundred and forty-three, and of the Independence of the United States the sixty-seventh. By the Governor, THOMAS FORD. THOMAS CAMPBELL, Secretary of State. Mr. Reynolds refused to submit to the writ, but submitted to the attachment, and I was delivered into the hands of the marshal of the city. I told the court I had an appointment to preach to the people, and requested the privilege from the court, which they granted, and adjourned until eight o'clock tomorrow morning. At five p.m., I went to the grove and delivered an address to the public. The following is a brief synopsis, as reported by Dr. Willard Richard and Elder Wilford Woodruff:-- _The Prophet's Speech at Nauvoo--Relation of his Arrest at Dixon. The Right of Habeas Corpus Proceedings Under Nauvoo Charter Claimed_. The congregation is large. I shall require attention. I discovered what the emotions of the people were on my arrival at this city, and I {466} have come here to say "How do you do?" to all parties; and I do now at this time say to all "How do you do?" I meet you with a heart full of gratitude to Almighty God, and I presume you all feel the same. I am well--I am hearty. I hardly know how to express my feelings. I feel as strong as a giant. I pulled sticks with the men coming along, and I pulled up with one hand the strongest man that could be found. Then two men tried, but they could not pull me up, and I continued to pull, mentally, until I pulled Missouri to Nauvoo. But I will pass from that subject. There has been great excitement in the country since Joseph H. Reynolds and Harmon T. Wilson took me; but I have been cool and dispassionate through the whole. Thank God, I am now a prisoner in the hands of the municipal court of Nauvoo, and not in the hands of Missourians. It is not so much my object to tell of my afflictions, trials and troubles as to speak of the writ of habeas corpus, so that the minds of all may be corrected. It has been asserted by the great and wise men, lawyers and others, that our municipal powers and legal tribunals are not to be sanctioned by the authorities of the state; and accordingly they want to make it lawful to drag away innocent men from their families and friends, and have them put to death by ungodly men for their religion! Relative to our city charter, courts, right of habeas corpus, etc., I wish you to know and publish that we have all power; and if any man from this time forth says anything to the contrary, cast it into his teeth. There is a secret in this. If there is not power in our charter and courts, then there is not power in the state of Illinois, nor in the congress or constitution of the United States; for the United States gave unto Illinois her constitution or charter, and Illinois gave unto Nauvoo her charters, ceding unto us our vested rights, which she has no right or power to take from us. All the power there was in Illinois she gave to Nauvoo; and any man that says to the contrary is a fool. The municipal court has all the power to issue and determine writs of habeas corpus within the limits of this city that the legislature can confer. This city has all the power that the state courts have, and was given by the same authority--the legislature. I want you to hear and learn, O Israel, this day, what is for the happiness and peace of this city and people. If our enemies are determined to oppress us and deprive us of our constitutional rights and privileges as they have done, and if the authorities that are on the earth will not sustain us in our rights, nor give us that protection which the laws and constitution of the United States and of this state guarantee unto us, then we will claim them from a higher power--from heaven--yea, from God Almighty. {467} I have dragged these men here by my hand, and I will do it again; but I swear I will not deal so mildly with them again, for the time has come when forbearance is no longer a virtue; and if you or I are again taken unlawfully, you are at liberty to give loose to blood and thunder. But be cool, be deliberate, be wise, act with almighty power; and when you pull, do it effectually--make a sweep-stakes for once! My lot has always been cast among the warmest hearted people. In every time of trouble, friends, even among strangers, have been raised up unto me and assisted me. The time is come when the vail is torn off from the state of Illinois, and its citizens have delivered me from the state of Missouri. Friends that were raised up unto me would have spilt their life's blood to have torn me from the hands of Reynolds and Wilson, if I had asked them; but I told them no, I would be delivered by the power of God and generalship; and I have brought these men to Nauvoo, and committed them to her from whom I was torn, not as prisoners in chains, but as prisoners of kindness. I have treated them kindly. I have had the privilege of rewarding them good for evil. They took me unlawfully, treated me rigorously, strove to deprive me of my rights, and would have run with me into Missouri to have been murdered, if Providence had not interposed. But now they are in my hands; and I have taken them into my house, set them at the head of my table, and placed before them the best which my house afforded; and they were waited upon by my wife, whom they deprived of seeing me when I was taken. I have no doubt but I shall be discharged by the municipal court. Were I before any good tribunal, I should be discharged, as the Missouri writs are illegal and good for nothing--they are "without form and void." But before I will bear this unhallowed persecution any longer--before I will be dragged away again among my enemies for trial, I will spill the last drop of blood in my veins, and will see all my enemies in hell! To bear it any longer would be a sin, and I will not bear it any longer. Shall we bear it any longer? [One universal "No!" ran through all the vast assembly, like a loud peal of thunder.] I wish the lawyer who says we have no powers in Nauvoo may be choked to death with his own words. Don't employ lawyers, or pay them money for their knowledge, for I have learned that they don't know anything. I know more than they all. Go ye into all the world and preach the gospel. He that believeth in our chartered rights may come here and be saved; and he that does not shall remain in ignorance. If any lawyer shall say there is more power in other places and charters with respect to habeas corpus than in Nauvoo, believe it not. I have converted this candidate for congress [pointing {468} to Cyrus Walker, Esq.,] that the right of habeas corpus is included in our charter. If he continues converted, I will vote for him. I have been with these lawyers and they have treated me well; but I am here in Nauvoo, and the Missourians too. I got here by a lawful writ of habeas corpus issued by the master in chancery of Lee county, and made returnable to the nearest tribunal in the fifth judicial district having jurisdiction to try and determine such writs: and here is that tribunal, just as it should be. However indignant you may feel about the high handed oppression which has been raised against me by these men, use not the hand of violence against them, for they could not be prevailed upon to come here till I pledged my honor and my life that a hair of their heads should not be hurt. Will you all support my pledge, and thus preserve my honor? [One universal "Yes!" burst from the assembled thousands.] This is another proof of your attachment to me. I know how ready you are to do right. You have done great things, and manifested your love towards me in flying to my assistance on this occasion. I bless you, in the name of the Lord, with all the blessings of heaven and earth you are capable of enjoying. I have learned that we have no need to suffer as we have heretofore: we can call others to our aid. I know the Almighty will bless all good men: he will bless you; and the time has come when there will be such a flocking to the standard of liberty as never has been or shall be hereafter. What an era has commenced! Our enemies have prophesied that we would establish our religion by sword. Is it true? No. But if Missouri will not stay her cruel hand in her unhallowed persecutions against us, I restrain you not any longer. I say in the name of Jesus Christ, by the authority of the holy priesthood, I this day turn the key that opens the heavens to restrain you no longer from this time forth. I will lead you to the battle; and if you are not afraid to die, and feel disposed to spill your blood in your own defense, you will not offend me. Be not the aggressor: bear until they strike you on the one cheek; then offer the other, and they will be sure to strike that; then defend yourselves, and God will bear you off, and you shall stand forth clear before his tribunal. If any citizens of Illinois say we shall not have our rights, treat them as strangers and not friends, and let them go to hell and be damned! Some say they will mob us. Let them mob and be damned! If we have to give up our chartered rights, privileges, and freedom, which our fathers fought, bled, and died for, and which the constitution of the United States and of this state guarantee unto us, we will do it only at the point of the sword and bayonet. Many lawyers contend for those things which are against the rights {469} of men, and I can only excuse them because of their ignorance. Go forth and advocate the laws and rights of the people, ye lawyers. If not, don't get into my hands, or under the lash of my tongue. Lawyers say the powers of the Nauvoo charter are dangerous: but I ask, is the constitution of the United States or of this state dangerous? No. Neither are the charters granted to Nauvoo by the legislature of Illinois dangerous, and those who say they are fools. We have not enjoyed unmolested those rights which the constitution of the United States of America and our charters grant. Missouri and all wicked men raise the hue-and-cry against us, and are not satisfied. Some political aspirants of this state also are raising the hue-and-cry that the powers in the charters granted unto the city of Nauvoo are dangerous; and although the general assembly have conferred them upon our city, yet the whine is raised--"Repeal them--take them away." Like the boy who swapped off his jack-knife, and then cried, "Daddy, daddy, I have sold my jack-knife and got sick of my bargain, and I want to get it back again." But how are they going to help themselves? Raise mobs? And what can mobocrats do in the midst of Kirkpatrickites? No better than a hunter in the claws of a bear. If mobs come upon you any more here, dung your gardens with them. We don't want any excitement; but after we have done all, we will rise up, Washington-like, and break off the hellish yoke that oppresses us, and we will not be mobbed. The day before I was taken at Inlet Grove, I rode with my wife through Dixon to visit my friends, and I said to her, "here is a good people." I felt this by the Spirit of God. The next day I was a prisoner in their midst, in the hands of Reynolds, of Missouri, and Wilson, of Carthage. As the latter drove up, he exclaimed, "ha, ha, ha! By G--, we have got the Prophet now!" He gloried much in it, but he is now our prisoner. When they came to take me, they held two cocked pistols to my head, and saluted me with--"G-- d-- you, I'll shoot you! I'll shoot you, G-- d-- you,"--repeating these threats nearly fifty times, from first to last. I asked them what they wanted to shoot me for. They said they would do it, if I made any resistance. "Oh. very well," I replied; "I have no resistance to make." They then dragged me away, and I asked them by what authority they did these things. They said, "By a writ from the governors of Missouri and Illinois." I then told them I wanted a writ of habeas corpus. Their reply was, "G-- d-- you, you shan't have it," I told a man to go to Dixon, and get me a writ of habeas corpus. Wilson then repeated, "G-- d-- you, you shan't have it: I'll shoot you." When we arrived at Dixon, I sent for a lawyer, who came; and Reynolds shut the door in his face, and would not let me speak to him, repeating, {470} "G-- d-- you, I'll shoot you." I turned to him, opened my bosom, and told him to "shoot away. I have endured so much persecution and oppression that I am sick of life. Why, then, don't you shoot and have done with it, instead of talking so much about it?" This somewhat checked his insolence. I then told him that I would have counsel to consult, and eventually I obtained my wish. The lawyers came to me, and I got a writ of habeas corpus for myself, and also a writ against Reynolds and Wilson for unlawful proceedings and cruel treatment towards me. Thanks to the good citizens of Dixon, who nobly took their stand against such unwarrantable and unlawful oppression, my persecutors could not get out of the town that night, although, when they first arrived, they swore I should not remain in Dixon five minutes, and I found they had ordered horses accordingly to proceed to Rock Island. I pledged my honor to my counsel that the Nauvoo city charter conferred jurisdiction to investigate the subject; so we came to Nauvoo, where I am now a prisoner in the custody of a higher tribunal than the circuit court. The charter says that "the city council shall have power and authority to make, ordain, establish, and execute such ordinances not repugnant to the constitution of the United States, or of this state, as they may deem necessary, for the peace, benefit, and safety of the inhabitants of said city." And also that "the municipal court shall have power to grant writs of habeas corpus in all cases arising under the ordinances of the city council." The city council have passed an ordinance "that no citizen of this city shall be taken out of this city by any writ, without the privilege of a writ of habeas corpus." There is nothing but what we have power over, except where restricted by the constitution of the United States. "But," says the mob, "What dangerous powers!" Yes--dangerous, because they will protect the innocent and put down mobocrats. The constitution of the United States declares that the privilege of the writ of habeas corpus shall not be denied. Deny me the writ of habeas corpus, and I will fight with gun, sword, cannon, whirlwind, and thunder, until they are used up like the Kilkenny cats. We have more power than most charters confer, because we have power to go behind the writ and try the merits of the case. If these powers are dangerous, then the constitution of the United States and of this state are dangerous; but they are not dangerous to good men: they are only so to bad men who are breakers of the laws. So with the laws of the country, and so with the ordinances of Nauvoo: they are dangerous to mobs, but not to good men who wish to keep the laws. We do not go out of Nauvoo to disturb anybody, or any city, town, {471} or place. Why, then, need they be troubled about us? Let them not meddle with our affairs, but let us alone. After we have been deprived of our rights and privileges of citizenship, driven from town to town, place to place, and state to state, with the sacrifice of our homes and lands, our blood has been shed, many having been murdered, and all this because of our religion--because we worship Almighty God according to the dictates of our own conscience, shall we longer bear these cruelties which have been heaped upon us for the last ten years in the face of heaven, and in open violation of the constitution and law of these United States and of this state? God forbid! I will not bear it. If they take away my rights, I will fight for them manfully and righteously until I am used up. We have done nothing against the rights of others. You speak of lawyers. I am a lawyer too; but the Almighty God has taught me the principle of law; and the true meaning and intent of the writ of habeas corpus is to defend the innocent and investigate the subject. Go behind the writ and if the form of one that is issued against an innocent man is right, he should [nevertheless] not be dragged to another state, and there be put to death, or be in jeopardy of life and limb, because of prejudice, when he is innocent. The benefits of the constitution and laws are alike for all; and the great Eloheim has given me the privilege of having the benefits of the constitution and the writ of habeas corpus; and I am bold to ask for that privilege this day, and I ask in the name of Jesus Christ, and all that is sacred, that I may have your lives and all your energies to carry out the freedom which is chartered to us. Will you all help me? If so make it manifest by raising the right hand (There was a unanimous response, a perfect sea of hands being elevated). Here is truly a committee of the whole. When at Dixon, a lawyer came to me as counsel. Reynolds and Wilson said I should not speak to any man, and they would shoot any man who should dare to speak to me. An old, gray-headed man came up and said I should have counsel, and he was not afraid of their pistols. The people of Dixon were ready to take me from my persecutors, and I could have killed them, notwithstanding their pistols; but I had no disposition to kill any man, though my worst enemy,--not even Boggs. In fact, he would have more hell to live in the reflection of his past crimes than to die. After this, I had lawyers enough, and I obtained a writ for Joseph H. Reynolds and Harmon T. Wilson, for damages, assault and battery, as well as the writ of habeas corpus. We started for Ottawa, and arrived at Pawpaw Grove, 32 miles, where we stopped for the night. Esquire Walker sent Mr. Campbell, sheriff of Lee county, to my assistance, and he came and slept by me. In the morning, certain men wished to see me, but I was not allowed to {472} see them. The news of my arrival had hastily circulated about the neighborhood, and very early in the morning the largest room in the hotel was filled with citizens, who were anxious to hear me preach, and requested me to address them. Sheriff Reynolds entered the room and said, pointing to me, "I wish you to understand this man is my prisoner, and I want you should disperse. You must not gather round here in this way." Upon which, an aged gentleman, who was lame and carried a large hickory walking-stick, advanced towards Reynolds, bringing his hickory upon the floor and said, "You damned infernal puke! we'll learn you to come here and interrupt gentlemen. Sit down there [pointing to a very low chair] and sit still. Don't open your head till General Smith gets through talking. If you never learned manners in Missouri, we'll teach you that gentlemen are not to be imposed upon by a nigger-driver. You cannot kidnap men here, if you do in Missouri; and if you attempt it here, there is a committee in this grove that will sit on your case. And, sir, it is the highest tribunal in the United States, as from its decision there is no appeal." Reynolds, no doubt, aware that the person addressing him was at the head of a committee who had prevented the settlers on the public domain from being imposed upon by land speculators, sat down in silence, while I addressed the assembly for an hour and a half on the subject of marriage, my visitors having requested me to give them my views of the law of God respecting marriage. My freedom commenced from that hour. We came direct from Pawpaw Grove to Nauvoo, having got our writ directed to the nearest court having authority to try the case, which was the municipal court of this city. It did my soul good to see your feelings and love manifested towards me. I thank God that I have the honor to lead so virtuous and honest a people--to be your leader and lawyer, as was Moses to the children of Israel. Hosannah! Hosannah! Hosannah! to Almighty God, who has delivered us thus from out of the seven troubles. I commend you to His grace; and may the blessings of heaven rest upon you, in the name of Jesus Christ. Amen. President Smith then introduced Mr. Cyrus Walker to the assembled multitude, and remarked to him: "These are the greatest dupes, as a body of people, that ever lived, or I am not so big a rogue as I am reported to be. I told Mr. Warren that I would not discuss the subject of religion with you. I understand the gospel and you do not. You understand the quackery of law, and I do not." Mr. Walker then addressed the people to the effect that, from what he had seen in the Nauvoo City Charter, it gave the power to try writs of habeas corpus, etc. After which, President Smith continued as follows:-- {473} If the legislature have granted Nauvoo the right of determining cases of habeas corpus, it is no more than they ought to have done, or more than our fathers fought for. Furthermore, if Missouri continues her warfare, and to issue her writs against me and this people unlawfully and unjustly, as she has done, and to take away and trample upon our rights, I swear, in the name of Almighty God, and with uplifted hands to heaven, I will spill my heart's blood in our defense. They shall not take away our rights; and if they don't stop leading me by the nose, I will lead them by the nose; and if they don't let me alone, I will turn up the world--I will make war. When we shake our own bushes, we want to catch our own berries. The lawyers themselves acknowledge that we have all power granted us in our charters that we could ask for--that we had more power than any other court in the state; for all other courts were restricted, while ours was not; and I thank God Almighty for it. I will not be rode down to hell by the Missourians any longer; and it is my privilege to speak in my own defense; and I appeal to your integrity and honor that you will stand by and help me, according to the covenant you have this day made. While I was speaking, Reynolds and Wilson started for Carthage, in company with Lawyer Davis, of Carthage, threatening to raise the militia and come again and take me out of Nauvoo. _Saturday, July 1_.--At eight a.m., the municipal court met in the court-room. Present: William Marks (acting chief justice), Daniel H. Wells, Newel K. Whitney, George W. Harris, Gustavus Hills, and Hiram Kimball, (associate justices,) to investigate the writ of habeas corpus. The following witnesses were examined--namely: Hyrum Smith, Parley P. Pratt, Brigham Young, George W. Pitkin, Lyman Wight, and Sidney Rigdon.[A] [Footnote A: The affidavits here alluded to, since they refer to events that happened in Missouri from 1831 to 1839, were transfered to the Missouri period of the history and will be found in the Appendix of Vol. III, pp. 403 to 466.] Messrs. Walker, Patrick, Southwick, and Backman (the counsel on my behalf), then respectively addressed the court; and they exhorted the "Mormons" to stand for their rights--stand or fall, sink or swim, live or die. Mr. Mason was counselor for Reynolds. {474} After which the following order was made:-- _Order of the Municipal Court of Nauvoo_. This day came the said Joseph Smith, Sen., in proper person; and the said Joseph H. Reynolds having made return of said writ of habeas corpus, and produced the body of said Smith, in pursuance to the mandate of said writ, and after hearing the evidence in support of said petition, it is ordered and considered by the court that the said Joseph Smith, Sen., be discharged from the said arrest and imprisonment complained of in said petition, and that the said Smith be discharged for want of substance in the warrant upon which he was arrested, as well as upon the merits of said case, and that he go hence without delay. In testimony whereof, I have hereunto set my hand and affixed the seal of said court, at the city of Nauvoo, this second day of July, 1843. [Seal.] JAMES SLOAN, Clerk. _A Public Meeting in Relation to the late Arrest of General Joseph Smith_. Nauvoo, Illinois, July 1st, 1843. At a meeting of the citizens of Nauvoo, held this day in the Assembly Hall, it was Resolved unanimously--That Messrs. Sanger and Dixon, of the town of Dixon, and the citizens of Dixon, Pawpaw Grove, and Lee county generally, in this state, receive the warmest thanks of this meeting for the firm patriotism, bold and decided stand taken against lawless outrage and the spirit of mobocracy, as manifested in the arrest or capture of General Joseph Smith, while on a visit to his friends in that district of country, by Harmon T. Wilson and Joseph H. Reynolds pretending to act under authority of a writ obtained from the governor of this state, given in consequence of a pretended requisition made on him from the executive of Missouri, for the arrest and delivery of said Joseph Smith unto the authorities of Missouri. In maintaining the legal rights of persons thus arrested, and seeing the laws of Illinois maintained, and the full benefits of them enjoyed by every citizen of said state, they have shown themselves republicans, patriots, and worthy citizens of this state, and have entitled themselves not only to the thanks of this meeting, but to that of all lovers of law and good order. With such citizens as these, Illinois will long enjoy the benefits of good order and the blessings of a free people. Resolved unanimously--That the foregoing resolution be published in the newspapers. [Signed.] SIDNEY RIGDON, Moderator. WILLARD RICHARDS, Clerk. {475} A strong wind from the north-west, with thunder and rain in the afternoon. In consequence of Reynolds and Wilson leaving abruptly last night for Carthage, I sent Colonel Markham to learn what they were doing. A tremendous shower at Chester, Pennsylvania. Over twenty lives were lost, fifty bridges destroyed, besides many houses and stores. Damage $250,000. Elders Heber C. Kimball and Orson Pratt started on their mission to the east, for the purpose of attending conferences at Cincinnati and Pittsburgh, where they will wait until the rest of the Twelve arrive. {476} CHAPTER XXV. AFTERMATH OF THE PROPHET'S RELEASE FROM ARREST--FOURTH OF JULY CELEBRATION AT NAUVOO--APPEALS TO GOVERNOR FORD FOR EMPLOYMENT OF MILITARY FORCE--SUPPLEMENTARY AFFIDAVITS ON AFFAIRS IN MISSOURI. _Sunday July 2, 1843_.--A large congregation met at the Grove, near the Temple, and heard an interesting address from Elder Orson Hyde. After he closed, Messrs. Walker, Southwick, Patrick, and Wasson spoke on the stand, stating that I had subjected myself to the law in every particular, and had treated my persecutors and kidnappers with courtesy and kindness. They also spoke on the unlawful conduct of my enemies. Messrs. Patrick, Walker, Southwick, and Harmon Wasson made the following affidavit:-- _Affidavit of Attorneys_. Shepherd G. Patrick, Harmon Wasson, Edward Southwick, and Cyrus Walker, being duly sworn, depose and say that they were in company with Joseph R. Reynolds and Harmon T. Wilson, the former acting as agent of the state of Missouri, and having in custody Joseph Smith, who was styled, in the warrant by which he had been arrested, Joseph Smith, Jr.; and who had been delivered into the custody of said Reynolds by said Wilson, who had first, as an officer of the state of Illinois, arrested him, the said Smith, upon a warrant issued by his Excellency Thomas Ford, to apprehend him as a fugitive from the justice of the state of Missouri, when it was alleged he was charged with treason against the said state of Missouri; that the arrest and transfer of the custody of said Smith took place in Lee county, Illinois; and that while said Joseph H. Reynolds was at Dixon, in said county, a writ of habeas corpus was served on him, in behalf of said Smith, commanding him to bring said Smith before the nearest judge or judicial tribunal in the {477} fifth judicial district of the state of Illinois, authorized to hear and determine upon writs of habeas corpus; that said Harmon T. Wilson acted as a guard and assistant under said Joseph H. Reynolds on their journey from Dixon, till they arrived at the city of Nauvoo; that said Smith was allowed by said Reynolds to ride his horse and in a buggy on said journey, while the said Reynolds rode in the coach, upon the assurance and pledge of James Campbell, Esq., the sheriff of Lee county, Illinois, who had said Reynolds and Wilson in custody for want of bail in a civil action, and upon whom they had served habeas corpus, returnable before Judge Young at Quincy, Illinois. Your affiants as well as others in the company, at the same time gave assurance and pledges to said Reynolds that his prisoner, the said Smith, should not escape from him; and the said Reynolds was satisfied, as he avowed, with the pledges aforesaid, and expressed himself to be so at the time, and fully consented that the said Smith might travel on said journey in the manner he did. That the friends of said Smith met him in great numbers as he approached the city of Nauvoo, by which place the sheriff, as these affiants believe, voluntarily decided to go at the request of said Smith, and upon representations made to him that it was the best route to Quincy. That no violence was offered to said Reynolds or Wilson; and that to the best of these affiants' knowledge and belief, no threats or intimidation were made use of to influence and control their conduct, either during the journey to or after their arrival at Nauvoo. Said Reynolds and Wilson dined with said Smith at his own house, and were hospitably entertained; and after dinner, say in two hours after the arrival of the party in said city, a writ of habeas corpus was issued by the municipal court of the said city of Nauvoo in favor of said Smith, which was served upon said Reynolds. The said Reynolds made return of the writ, together with the body of said Smith, and alleged the causes of his capture and detention, at the same time denying the jurisdiction of the court, and alleging that he had been served with the prior writ of habeas corpus before mentioned. Said Reynolds remained in Nauvoo, and a part of the time in the municipal court-room, and sometime after the examination of the writ of habeas corpus issued by the municipal court had commenced, and, as your affiants believe, during the whole sitting of the court on Friday afternoon, the 30th of June, and then departed for Carthage, after a patient examination of the fact and matter of law set forth in complainant's petition, which said examination lasted from Friday afternoon till the next day, Saturday, at night. The said Smith was discharged as for defects in the warrant under which he had been arrested, and was imprisoned, as upon the merits of the case by the said {478} municipal court; and these affiants further say that said Reynolds and Wilson were, before they arrived at the city of Nauvoo, and while they were there, assured by the said Smith and many of the company who had traveled together from Dixon, (these affiants among the number,) that they should be protected from violence; and that the said Smith did publicly declare in Nauvoo, to the people there assembled, that his honor was pledged that said Reynolds should be protected from violence, and requested every one to preserve his pledge inviolate. These affiants state further that no violence or threats, to their knowledge or belief, were made use of towards the said Reynolds or the said Wilson, either before or after their arrival at Nauvoo; but the numbers who met and accompanied the said Smith and his escort on the journey, conducted themselves in an orderly and peaceable manner, and manifested only their attachment to said Smith, and joy to find him safe in the custody of the laws of the state of Illinois; all of which facts are true, to the best of the knowledge and recollection of the affiants. SHEPHERD G PATRICK, CYRUS WALKER, E. SOUTHWICK HARMON WASSON. Sworn to, etc. Colonel Markham, Mr. Sanger, and myself also made affidavits on the same subject. Judge Adams came from Carthage and stated that Wilson and Reynolds were inciting the people to mobocracy, and sending a petition to Governor Ford for a posse to retake me. A petition to the governor, praying him not to issue any more writs, was immediately made out, and signed by about 150 citizens of Nauvoo; and also A remonstrance against the Carthage proceedings was gotten up. Signed and forwarded the same to Carthage by Messrs. Southwick and Patrick. I directed the clerk to make a transcript of the proceedings before the municipal court, to forward to the governor, and to which he attached the following certificate:-- _Certification of Documents_. I, James Sloan, Clerk of the Municipal Court of the city of Nauvoo, Illinois, do hereby certify that the foregoing hereunto attached papers {479} and documents--to wit, that the foregoing petition of Joseph Smith, Sen., and warrant from the governor of the state of Illinois, and commission issued by Thomas Reynolds, governor of the state of Missouri, to Joseph H. Reynolds, and the writ of habeas corpus, and the return of the said Joseph H. Reynolds thereto, and endorsed thereon, are true copies of the papers and originals filed in this court, in the exparte case of Joseph Smith, Sen., upon the petition of said Smith, for a discharge from arrest on habeas corpus; and that the foregoing is a true copy of the true, full, and perfect record of the proceedings had in said case. In witness whereof, I have hereunto set my hand, and affixed the seal of said court, at the city of Nauvoo, Illinois, this third day of July, A.D., 1843. [L. S.] JAMES Sloan, Clerk of the Municipal Court of the city of Nauvoo, Illinois. He also made a transcript of the ordinances relating to habeas corpus, and attached the following certificate:-- I, James Sloan, city recorder of the city of Nauvoo, Illinois, and clerk of the city council of said city, do hereby certify that the foregoing hereunto attached are true copies of the ordinances of said city, regulating the proceedings on writs of habeas corpus, the one passed the 8th day of August, A.D., 1842, and the other passed November 14, 1842, both of which said ordinances are unrepealed and now in force in said city. In witness whereof, I have hereunto set my hand and affixed the corporate seal of said city of Nauvoo at said city, this 3rd day of July, A.D., 1843. [L. S.] JAMES SLOAN, City Recorder and Clerk of the City Council of the city of Nauvoo, Illinois. Which documents were delivered to my lawyers, with instructions to see Governor Ford immediately. I had an interview with several Pottawattamie chiefs, who came to see me during my absence. _Interview with Pottawattamie Chiefs_. _(From Wilford Woodruff's Journal.)_ The Indian chiefs remained at Nauvoo until the Prophet returned and had his trial. During their stay they had a talk with Hyrum Smith {480} in the basement of the Nauvoo House. Wilford Woodruff and some others were present. They were not free to talk, and did not wish to communicate their feelings until they could see the great Prophet. At length, on the 2nd day of July, 1843, President Joseph Smith and several of the Twelve met those chiefs in the court-room, with about twenty of the elders. The following is a synopsis of the conversation which took place as given by the interpreter:-- The Indian orator arose and asked the Prophet if the men who were present were all his friends. Answer--"Yes." He then said--"We as a people have long been distressed and oppressed. We have been driven from our lands many times. We have been wasted away by wars, until there are but few of us left. The white man has hated us and shed our blood, until it has appeared as though there would soon be no Indians left. We have talked with the Great Spirit, and the Great Spirit has talked with us. We have asked the Great Spirit to save us and let us live; and the Great Spirit has told us that he had raised up a great Prophet, chief, and friend, who would do us great good and tell us what to do; and the Great Spirit has told us that you are the man (pointing to the Prophet Joseph). We have now come a great way to see you, and hear your words, and to have you to tell us what to do. Our horses have become poor traveling, and we are hungry. We will now wait and hear your word." The Spirit of God rested upon the Lamanites, especially the orator. Joseph was much affected and shed tears. He arose and said unto them: "I have heard your words. They are true. The Great Spirit has told you the truth. I am your friend and brother, and I wish to do you good. Your fathers were once a great people. They worshiped the Great Spirit. The Great Spirit did them good. He was their friend; but they left the Great Spirit, and would not hear his words or keep them. The Great Spirit left them, and they began to kill one another, and they have been poor and afflicted until now. The Great Spirit has given me a book, and told me that you will soon be blessed again. The Great Spirit will soon begin to talk with you and your children. This is the book which your fathers made. I wrote upon it (showing them the Book of Mormon). This tells what you will have to do. I now want you to begin to pray to the Great Spirit. I want you to make peace with one another, and do not kill any more Indians: it is not good. Do not kill white men; it is not good; but ask the Great Spirit for what you want, and it will not be long before the Great Spirit will bless you, and you will cultivate the earth and build good houses like white men. We will give you something to eat and to take home with you." When the Prophet's words were interpreted to the chiefs, they all {481} said it was good. The chief asked, "How many moons would it be before the Great Spirit would bless them?" He [Joseph] told them, Not a great many. At the close of the interview, Joseph had an ox killed for them, and they were furnished with some more horses, and they went home satisfied and contented. [Return of the _Maid of Iowa_ Relief Expedition.] About six p.m., the _Maid of Iowa_ returned to her landing at the Nauvoo House. The company who had been on the expedition on board of her formed in a procession and walked up to my office, where they formed a hollow square, and sent in a deputation to me. As soon as I had bid them welcome, I opened the window of my office and requested that no man would leave the ground until I had spoken to them. My brother Hyrum and I went into the hollow square and directed them not to allow their ranks to be broken. I then shook hands with each man, blessing them and welcoming them home. I then took off my hat and related to them how I was brought home to the midst of my friends, and how I regained my liberty. I feel, by the Spirit of the Lord, that if I had fallen into your hands that you would either have brought me safe home, or that we should all have died in a heap together. At this time, a well dressed man, a stranger, who had a cloak around him, broke through the south line of the ranks, when the orderly sergeant took the stranger by the nape of the neck and kicked him outside the ranks, telling him not to come in again. As soon as quiet was resumed, I continued my address to the company. About dusk I dismissed the company, blessing them in the name of the Lord. My brother Hyrum then blessed them also, commending them for their diligence and attention to the instructions given by him before their departure. The following is the report of their doings, as reported by Daniel M. Burbanks: {482} _Burbanks' Account of the Maid of Iowa Expedition for the Prophet's Relief_. _Sunday, June 25_.--The brethren were collecting through the night on the _Maid of Iowa_, and commenced making preparations for the trip, all hands uniting in loading the boat with firewood. _26th_.--About half-past eight a.m., President Hyrum Smith, in company with Judge Adams, came on board and instructed us to watch for the steamboats that may run up the Illinois river; and if any persons were running Brother Joseph down the river, under any pretext whatever, as the _Amaranth_ had carried the news to Missouri that Joseph Smith was going to be tried at Ottawa, and it had been reported that a company of men were armed in St. Louis and had chartered a steamboat to run up to Ottawa, there to seize Joseph and kidnap him to Missouri;--and if we saw such a boat, we were to rescue Joseph, at all hazards and bring him to Nauvoo. President Hyrum then blessed the company in the name of the Lord, and the _Little Maid_ started at a quarter-past nine a.m., down the Mississippi river, with the following persons on board--namely, Dan Jones, Captain of boat; Daniel M. Burbanks, first Pilot; Dimick B. Huntington, Mate; Jonathan Dunham, Captain of Company; George W. Langley, Lieutenant; John Taylor, Chaplain; John M. Bernhisel, Surgeon; John S. Higbee, Isaac Higbee, Lucius N. Scovil, Enoch M. King, Lewis Dunbar Wilson, Whitford G. Wilson, Bushrod W. Wilson, John Bair, Ben Rolfe, Sylvester B. Stoddard, James Aikin, Elijah Averett, Levi W. Hancock, William Meeks, Calvin Reed, Robert C. Moore, Levi Stewart, Urban V. Stewart, Allen Stout, Welcome Chapman, William S. Yocum, Thomas Briley, Henry J. Young, James Worthington, George W. Thatcher, H. M. Alexander, Elbridge Tufts, Benjamin L. Clapp, Joseph C. Kingsbury, A. Young, John Fido, John Murdoch, John Lytle, Thomas Carrico, E. J. Sabin, Daniel Avory, H. B. M. Jolley, J. F. Lane, J. H. Holmes, H. P. Palmer, Benjamin Jones, Robert C. Egbert, Tarlton Lewis, R. A. Allred, J. Foutz, H. Permain, John Binby, George W. Rosecran, and about twenty-five others whose names are not reported. At nine p.m., the boat turned the point of the bend and started up the Illinois river. She did not stop until opposite Diamond Isle, about four o'clock on Tuesday morning, 27th, where the company learned that the _Chicago Belle_ had passed up the Illinois river the day previous with a large company of men, having a swivel gun on the forecastle, as they said, with the intention of taking Joseph Smith, at all hazards, and conveying him to Missouri. The _Maid_ next hailed at the Erie landing, five miles above Beardstown, where they were told that the _Belle_ was twelve hours ahead, and {483} the company on board had left word that if the _Maid of Iowa_ followed, they would send the "Mormon" boat and crew, with Jo Smith, to hell. The people advised the company on the _Maid_ to return. Stayed there half-an-hour to take in wood, and then continued our journey. _Wednesday, 28th_.--At an hour before daybreak, passed Pekin, and the _Chicago Belle_ aground in an island chute. When she saw us coming, she backed her star-board wheel and blocked up the passage. When the pilot of the _Maid_ came near, he stopped his engine and hailed them with his speaking trumpet, requesting a passage. They inquired, "What boat is that?" and were told, the _Maid of Iowa_. They replied, "You cannot pass, and we will see you all d--d and in hell first." The pilot saw a little opening in the willows of about twelve feet wide on her left, and signaled for the engineer to put on all steam, and drove her through this narrow channel and a small tow head about five rods, tearing the willows down on each side with the guards and wheelhouse, the captain crying out all the time, "Stop her!--stop her! For God's sake, stop her! You will smash the boat in pieces!" When the boat had headed round the _Belle_, and was once more in deep water, the pilot stopped the engine and asked the captain, "What is the matter?" The captain was afraid, and said, "My God, you will smash the boat to pieces," and was answered, "All is safe, and we will go ahead," leaving the _Belle_ still aground in the channel. Then went to Peoria, about ten miles; found Jesse P. Harmon and Alanson Ripley, who had come from the horsemen with an express instructing the company to proceed to the mouth of Fox River. We took them on board and proceeded on our way. _Thursday, 29th_.--Arrived at Peru, at ten a.m. There met William F. Lane with an express from Charles C. Rich, reporting that the company who had Joseph in charge had started from Fox River for Shokoquon, destined to run him through the Iowa territory by that route, and then into Missouri, as they had learned their way by the Illinois river was blocked up by the_ Maid of Iowa_, and for the boat and company to return to Quincy, and there await further orders. We immediately turned round, and on arriving at the mouth of Spoon River, landed Ripley and Harmon, with instructions to pursue their journey by land to Nauvoo. About one p.m., again overhauled the _Chicago Belle_ at the Grand Pass while they were wooding. They hailed us to inquire "If old Jo was on board," and were answered, "It is none of your business," when another man on the hurricane deck of the _Belle_ shouted, "Hurrah, hurrah for old Jo Smith!" We continued our journey and again arrived at the Mississippi at nine p.m. In rounding to, broke the tiller rope and came to an anchor; repaired the same, and then continued up the Mississippi. {484} Arrived at the island below Quincy about eight p.m., on Friday, 30th, when John Taylor, Jonathan Dunham, Dan Jones, George W. Langley, and Daniel M. Burbanks took the yawl and went up to Quincy to learn the news and see if there was any excitement. They found all peace, then returned to the boat, got up steam, and went up to Quincy, landing about midnight. _Saturday, July 1st_.--About eight a.m., left Quincy, after steaming about eight miles. Sidney Roberts and another messenger came in a skiff with a letter from Hyrum, saying that Joseph had arrived in Nauvoo, and was going to be tried before the municipal court, and for us to hurry home as quick as possible. On reaching Keokuk, the engineer, Benjamin Orum (who was not a member of the Church) got dead drunk, when the first pilot turned engineer, and the second pilot took the wheel and run the boat over the rapids to Nauvoo, [Application for Posse to Retake the Prophet.] Colonel Markham returned from Carthage in the evening, and reported that on his arriving at Carthage, he found that Reynolds and Wilson had filed their affidavits, that he (Markham) had with armed force taken Joseph Smith out of their hands at the head of Elleston Grove, and that they had also got up a petition, which was signed by the inhabitants of Carthage, and sent it to Governor Ford by the hands of Reynolds and Wilson, requesting him to raise a posse comitatus, and they would come to Nauvoo and take me. They were to start by the mail early this morning; and Markham requested Jacob Backenstos to go with the mail to Governor Ford and request him to suspend all proceedings until documents would be got to show the true state of the case. On going to the stage proprietor, he engaged and paid for a passage for one man. On their finding who was going, Reynolds and Wilson objected to his going; and that objection was accepted by the stage proprietor, although he had received the passage money. The proprietor then hired a horse from Mr. Hamilton for him [Markham] to ride. _Monday, July 3_.--I directed the Twelve Apostles to call {485} a special conference to choose elders to go into the different counties of Illinois to preach the gospel and disabuse the public mind with regard to my arrest. Elders Brigham Young, Orson Hyde, Parley P. Pratt, John Taylor, George A. Smith, Wilford Woodruff, and Willard Richards met at the Grove with the elders, and it was decided that the following elders go on a special mission to the following counties in the state of Illinois: _List of Special Missionaries_. Elijah Reed and Jesse Hitchcock, Adams and Pike; Salmon Warner and Jeremiah Curtis, Calhoun and Jersey; Erastus H. Derby, Orson Hyde, and George J. Adams, Lee; Charles C. Rich and Harvey Green, La Salle and De Calb; Levi Richards, Luther A. Jones, and E. Robinson, Joe Davis; John Murdock, Vermillion; Daniel Avery, Schuyler; Zebedee Coltrin, McDonough; Truman Gillet, Benjamin Brown, and Jesse W. Crosby, Cook; Graham Coltrin, Fulton; John L. Butler, Hamilton; David Lewis, Wayne; James Twist, Bureau; George P. Dykes and Samuel Brown, St. Clair; Pardon Webb, Will; E. M. Webb, Grundy; Simeon Dunn, Warren; H. S. Eldredge, Mason; Thomas Dobson, Tazewell; Cyrus Canfield, Menard; Jared Carter, Morgan; Samuel James and J. C. Wright, Scott; Luman H. Calkins, White; J. M. King, Mercer; Daniel Allen, Rock Island; U. C. Nickerson, Henry; Alfred Brown, Putnam; Priddy Meeks, McCoupin; Abel Butterfield and J. H. Van Natta, Winnebago; William Nelson, Iroquois; Samuel Russell, Boone; Levi Stewart, Franklin; William Meeks, Green; W. B. Brink and George Chamberlin, Sangamon; Jacob Wiley, Edwards; William S. Covert, Stark; M. F. Bartlett and Melvin Wilbur, Bond; John Outhouse, Alexander; Cheney G. Van Buren, Brown; James Carroll, Carroll; David Jones, Fayette; John Lowry, Munroe; Urban V. Stewart, Williamson; James McFate, Montgomery; Lyman O. Littlefield, Clinton; Elisha H. Groves, Madison; Theodore Curtis, Cass; Samuel Keele, Jefferson; James Hale, Washington; George W. Thatcher and John A. Forgeus, Hancock; Jacob H. Butterfield, Henderson; George Middah, Clay; James M. Munroe, Crawford; Ezra Chase, Coles; Jesse Chase, Edgar; Amos Lewell, Clark; John Miller, Whitesides; William Martin, Christian; Reuben Parkhurst, De Witt; John Keele, Perry; George W. Langley, Johnson; James M. Henderson, Gallatin; James W. Cummings, Randolph; John Workman, Shelby; Elijah Fordham, Knox; George W. Pitkin and John Wakefield, Peoria. BRIGHAM YOUNG, President. W. RICHARDS, Clerk. {486} About noon, General Charles C. Rich, with twenty-five men, returned, formed a square in front of my house, and sang a new song. I went out, shook hands with each individual, and blessed them in the name of the Lord. The following is a report of their expedition: _Report of Relief Expedition Led by Charles C. Rich_. The detachment left the main body of the camp and started from McQueen's Mills about one a.m., on Monday, the 26th of June, under the command of General Rich, as follows:--C. C. Rich, Hosea Stout, John Pack, Truman R. Barlow, James W. Cummings, Daniel Carnes, Jesse P. Harmon, Alanson Ripley, Stephen Abbott, Charles W. Hubbard, A. L. Fullmer, Joel E. Terry, Alfred Brown, Dr. Josiah Ells, William Edwards, Thomas Woolsey, Osmon M. Duel, Dr. Samuel Bennett,--Babcock, Isaiah Whitesides, Jesse B. Nichols, Stephen Wilkinson, Samuel Gulley, and four or five others, on horses, with one baggage wagon drawn by two horses, with instructions to proceed to Peoria, there cross the Illinois river, and then proceed up the east side of the river on the main stage road leading from Springfield to Ottawa. We traveled till about three o'clock in the morning, when we halted for about an hour and put out a guard. At daybreak we again took up the line of march, and traveled through the day, mostly without a road, and the following night till near daybreak of the 27th, and again made a halt for an hour and passed through Ellesville before sunrise. When going through that village, the people were opening their shops, and many persons came in their shirts to the windows. Dr. Ells and J. W. Cummings were behind the company about six rods, when one man came running, full of anxiety, and inquired, "Where in the world are you all going to?" Dr. Ells, who carried a very sanctified face, drawled out, "We're a-hunting a wheelbarrow's nest;" after which, we again resumed the march, about noon halted on the Kic-a-poo creek, and sent Hosea Stout and A. L. Fullmer to Peoria to see Lawyer Charles C. Ballance and obtain what information they could get from him; and about two p.m., crossed the Illinois river at Peoria, where we obtained supplies for our further journey. Here we left Jesse P. Harmon and Alanson Ripley with instructions to hail the steamer _Maid of Iowa_, and procure what information they had of the whereabouts of Brother Joseph Smith. The company after crossing the river, proceeded nearly due east, till they intersected the stage road running from Springfield to Ottawa, at a small town named Washington, ten miles east of Peoria. There we stopped for about an hour and fed our horses. At dusk we again resumed {487} the march on the stage road towards Ottawa, and traveled about ten miles to Black Partridge Point, and camped for the night. At daybreak of the 28th, we were on the march, traveled about 35 miles to the little town of Magnolia, and halted for noon, where we fed ourselves and animals at the public house of Captain William Haws (the captain of a company in which Hosea Stout served in the Black Hawk war). We again resumed the march, and about dark camped about two miles below Ottawa, near the Illinois river, having traveled over 200 miles in two days and eighteen hours with the same horses, which had become very tired. General Rich left the company about an hour before sunset, and about dusk crossed the Illinois river into Ottawa, and put up at Brother Sanger's. There he learned positively that Joseph had come as far as Pawpaw Grove, where he was informed that Judge Caton was absent, and had returned to Dixon and obtained another writ of habeas corpus, and had started in the direction of Quincy, Adams county; and also that Lucien P. Sanger had taken his stage-coach to convey Brother Joseph to Quincy. When he had obtained this information, he left orders for the _Maid of Iowa_ to return with all speed to Quincy. Early on the morning of the 29th, General Rich returned to his company and gave them the information, when the company started on their return for Nauvoo, came as far as Captain Haws', and stayed all night. He gave us the use of the barn to sleep in. In conversing with the citizens of Magnolia, they approbated our course, manifested a warm feeling, and offered to help us with their artillery company, if we needed their assistance. On the 30th we made a direct course for the Narrows, four miles above Peoria, where we recrossed the Illinois river, and camped near the town. 1st July. We traveled forty miles and camped on a small creek near a farmhouse, where the entire company had an abundance of milk for the night. July 2nd. Early in the morning, Jesse B. Nichols went into the village of Gallsburg, waked up a blacksmith, and employed him to set a couple of horse-shoes. The blacksmith objected, saying it was Sunday morning, and, being a professor of religion, he would not do it unless for double price, which Nichols consented to give him. He went to the shop; and whilst setting the shoes, the company passed through, exciting considerable curiosity among the villagers. Two of the brethren remained to accompany Nichols. As he was about paying the blacksmith for the work, a Presbyterian minister came up and said to him, "You ought to charge a dollar a shoe. These are Mormons; and you, who are a church member, have been shoeing this Mormon's horse on {488} Sunday; and you ought to be brought before the church for doing it." Upon which, the blacksmith demanded two dollars for his work instead of one as agreed before. Nichols handed him one dollar, the priest telling the blacksmith he ought not to take it--that Joe Smith was an impostor, and ought to be hung. The son of Vulcan, however, took the dollar, but demanded more; upon which Nichols mounted his horse and left, amid the loud cheers of a number of spectators. We continued our journey to La Harpe, where we learned the full particulars of Brother Joseph's safe arrival and trial before the municipal court, when we made merry, composed a song, and danced, and proceeded to Nauvoo. During the entire journey the heat was extremely oppressive; and as the necessity of the case was very urgent, we had not time to sleep. It may be safely said to be one of the most rapid, fatiguing marches that is on record, having traveled with the same horses about 500 miles in seven days. Another copy of the remonstrance to the governor against his sending an armed force was made out and taken to the porch of the Temple, where it was signed in the course of the day by about 900 persons. _Tuesday, 4_.--About one a.m., Messrs. Walker, Patrick, Southwick, Markham, and Lucien Woodworth started for Springfield, carrying with them the affidavits, petition, and the doings of the municipal court. [Fourth of July Celebration at Nauvoo.] At a very early hour people began to assemble at the Grove, and at eleven o'clock near 13,000 persons had congregated, and were addressed in a very able and appropriate manner by Elder Orson Hyde, who has recently been appointed on a mission to St. Petersburg, Russia. A constant accession of numbers swelled the congregation to 15,000 as near as could be estimated. At two p.m., they were again addressed by Elder Parley P. Pratt on redemption, in a masterly discourse, when I made some remarks. The following is the report of the speech by Wilford Woodruff: {489} _The Prophet's Speech--Politics and Military Organization at Nauvoo_. If the people will give ear a moment, I will address them with a few words in my own defense in relation to my arrest. In the first place, I will state to those that can hear me that I never spent more than six months in Missouri, except while in prison. While I was there, I was at work for the support of my family. I never was a prisoner of war during my stay, for I had nothing to do with war. I never took up a pistol, gun or sword: and the most that has been said on this subject by the Missourians is false. I have been willing to go before any governor, judge, or tribunal where justice would be done, and have the subject investigated. I could not have committed treason in that state while I resided there, for treason in Missouri consists in levying war against the state or adhering to her enemies. Missouri was at peace, and had no enemy that I could adhere to, had I been disposed; and I did not make war, as I had no command or authority, either civil or military, but only in spiritual matters, as a minister of the gospel. This people was driven from that state by force of arms, under the exterminating order of Governor Boggs. I have never committed treason. The people know very well I have been a peaceable citizen; but there has been a great hue and cry about Governor Boggs being shot. No crime can be done, but it is laid to me. Here I was again dragged to the United States Court and acquitted on the merits of the case, and now it comes again. But as often as God sees fit for me to suffer, I am ready; but I am as innocent of the crimes alleged against me as the angels in heaven. I am not an enemy to mankind, I am a friend to mankind. I am not an enemy to Missouri, nor to any governor or people. As to the military station I hold, the cause of my holding it is as follows: When we came here the state required us to bear arms and do military duty according to law; and as the Church had just been driven from the state of Missouri, and robbed of all their property and arms, they were poor and destitute of arms. They were liable to be fined for not doing duty when they had not arms to do it with. They came to me for advice, and I advised them to organize themselves into independent companies and demand arms of the state. This they did. Again: There were many elders having license to preach, which by law exonerated them from military duty; but the officers would not release them on this ground. I then told the Saints that though I was clear from military duty by law, in consequence of lameness in one of my legs, yet I would set them the example and would do duty myself. They then said they were willing to do duty, if they could be formed into an independent company, and I could be at their head. This is the origin of {490} the Nauvoo Legion and of my holding the office of lieutenant-general. All the power that I desire or have sought to obtain has been the enjoyment of the constitutional privilege for which my fathers shed their blood, of living in peace in the society of my wife and children, and enjoying the society of my friends and that religious liberty which is the right of every American citizen, of worshiping according to the dictates of his conscience and the revelations of God. With regard to elections, some say all the Latter-day Saints vote together, and vote as I say. But I never tell any man how to vote or whom to vote for. But I will show you how we have been situated by bringing a comparison. Should there be a Methodist society here and two candidates running for office, one says, "If you will vote for me and put me in governor, I will exterminate the Methodists, take away their charters," &c. The other candidate says, "If I am governor, I will give all an equal privilege." Which would the Methodists vote for? Of course they would vote _en masse_ for the candidate that would give them their rights. Thus it has been with us. Joseph Duncan said if the people would elect him he would exterminate the Mormons, and take away their charters. As to Mr. Ford, he made no such threats, but manifested a spirit in his speeches to give every man his rights; hence the members of the Church universally voted for Mr. Ford and he was elected governor. But he has issued writs against me the first time the Missourians made a demand for me, and this is the second one he has issued for me, which has caused me much trouble and expense. President Smith also rehearsed the account of his being taken by Reynolds and Wilson, and the unlawful treatment he received at their hands. The multitude gave good attention and much prejudice seemed to be removed. [Nauvoo's Visitors.] Three steamers arrived in the afternoon; one from St. Louis, one from Quincy and one from Burlington, bringing from eight hundred to a thousand ladies and gentlemen. On the arrival of each boat, the people were escorted by the Nauvoo band to convenient seats provided for them, and were welcomed by the firing of cannon, which brought to our minds the last words of the patriot Jefferson, "Let this day be celebrated by the firing of cannon," &c. The visitors and Saints appeared to be highly gratified. {491} A collection was taken in the morning to assist Elder Hyde to build his house; and in the afternoon Elder Hyde on his own responsibility, proposed a collection to assist me in bearing the expenses of my persecution. The meeting closed about 7 p.m. The day was pleasant, sky clear, and nothing tended to disturb the peace. I extract from the _Quincy Whig_. _Report of the Fourth of July Celebration at Nauvoo--The Quincy Whig_. I left Quincy on the glorious Fourth, on board the splendid steamer _Annawan_, Captain Whitney, in company with a large number of ladies and gentlemen of this city, on a pleasure excursion to the far-famed city of Nauvoo. The kindness of the officers of the boat and the hearty welcome received from the citizens of Nauvoo on our arrival there, induced me to return to each and all of them my own and the thanks of every passenger on board the _Annawan_, and I am sure all alike feel grateful for the pleasure they experienced. We left Quincy at half-past eight, and reached Nauvoo at about two o'clock p.m., where we received an invitation from the Prophet to attend the delivering of an oration, which was accepted; and two companies of the Legion were sent to escort us to the Grove (on the hill near the Temple), where the oration was to be delivered. When we reached the brow of the hill, we received a salute from the artillery there stationed, and proceeded on to the Grove, where we were welcomed in a cordial and happy manner by the Prophet and his people. The large concourse of people assembled to celebrate the day which gave birth to American independence, convinced me that the Mormons have been most grossly slandered, and that they respect, cherish and love the free institutions of our country, and appreciate the sacrifice and bloodshed of those patriots who established them. I never saw a more orderly, gentlemanly and hospitable people than the Mormons, nor a more interesting population, as the stirring appearance of their city indicates. Nauvoo is destined to be, under the influence and enterprise of such citizens as it now contains, and her natural advantages, a populous, wealthy and manufacturing city. The services of the day were opened by a chaste and appropriate prayer by an Elder whose name I do not know, which was followed by rich strains of vocal and instrumental music. Then followed the oration which was an elegant, eloquent and pathetic one, as much so as I ever heard on a similar occasion. We started home about six o'clock, all evidently much pleased {492} with Nauvoo, and gratified by the kind reception of her citizens. A CITIZEN OF QUINCY. _Wednesday, 5_.--I called in the office and heard the testimony of my brother Hyrum before the municipal court read. Judge Adams and Esquire Southwick returned from Warsaw; found but little excitement there. Esquire Southwick wrote a piece for the Warsaw paper in my defense, and the justice of the decision of the municipal court. The remainder of the day I was at home. _Thursday 6_.--I remained at home all day. Governor Ford wrote the following letter: _Letter of Governor Ford to Sheriff Reynolds Replying to a Petition for Military force to Re-arrest the Prophet._ EXECUTIVE Department, SPRINGFIELD, July 6, 1843. _Joseph H. Reynolds, Esq_.: SIR:--I have received your petition for a detachment of Illinois Militia to assist you in retaking Joseph Smith, Junior, representing him to have escaped from your custody after having been arrested on a warrant granted for his apprehension. I have also received a remonstrance and some affidavits adverse to the prayer of your petition. I have also to inform you that I had heard, before your arrival in this city, of the escape of Smith, and rumors that he had been rescued by a military force. Deeming these remarks of sufficient importance to justify me in so doing, I did, on the 4th day of this present month, dispatch a trusty and competent person as my agent to collect information of the various matters contained in your petition; and you will, I hope, at once see the propriety of all action being suspended on my part until I can receive the most authentic and unquestionable information as to the movements complained of. I am, most respectfully, your obedient servant, THOMAS FORD. And endorsed on the back of it: MR. BACKENSTOS:--The annexed letter to Joseph H. Reynolds is all the answer which I can at present make to either of the parties touching {493} his application for a detachment of militia to assist him in retaking Joseph Smith, said to be a fugitive from justice. I have the honor to be, very respectfully, your obedient servant, THOMAS FORD. _Friday, 7_.--Mr. Braman, a messenger from the governor, arrived in Nauvoo, requesting a copy of all the testimony that was given before the municipal court and other affidavits concerning the expulsion of the Mormons from Missouri. I therefore employed James Sloan, Samuel Gulley, George Walker and Joseph M. Cole, in addition to my other clerks, who sat up all night to copy the testimony. In addition to the above I made the following affidavit: _Joseph Smith's Affidavit on the Troubles in Missouri, Sent to Governor Ford_. STATE OF ILLINOIS, HANCOCK COUNTY. ss. Personally appeared before me, Ebenezer Robinson, a notary public within and for said county, Joseph Smith, senior; who being duly sworn, says that in the year 1838 he removed with his family to the state of Missouri; that he purchased land and became a resident of Caldwell county; that he was an elder and teacher of the Church of Latter-day Saints; that the religious society of which he was an elder numbered several thousand people, who were remarkably industrious in their habits, quiet in their manners and conscientious observers of the laws; that they had been for some years prior to his removal thither purchasing and improving lands, and were possessed of a vast amount of property, probably to the amount of $3,500,000 of real and personal estate; that prejudices had for a long time existed in the minds of the rough and uncultured people by whom his people were surrounded, on account of their peculiar religious views and their different habits of life; that in the summer of 1838 the prejudice of the people against the deponent and his associates became great; that while in the peaceful pursuit of their labors upon their own farms, without any violence or aggression on their part, they were frequently attacked by armed mobs, their houses burned, their cattle stolen, their goods burned and wasted, many inoffensive people murdered, whole families driven out and dispersed over the country at inclement seasons, and every barbarity {494} which the ingenuity and malice of mobs could devise inflicted upon them. These scenes of violence raged unchecked by the civil authorities, and many officers of the state of Missouri were open leaders of the mob and shared in its crimes. The armed militia of the state were arrayed, without authority of law, for the purpose of driving the deponent and his inoffensive people out of the state, or of exterminating them if they should remain within it. (For proof of this fact see the order of Governor Boggs, dated October 27, 1838, sent herewith). That this deponent and his people received notices, warnings and orders from the civil and military officers of Missouri, as well as from mobs who co-operated with them, to leave the state, and were threatened with death if they refused: that this deponent with others was taken prisoner by an armed mob, and oppressed, imprisoned, and carried from place to place, without authority of law. That his whole people, comprising at least 15,000 people, were driven out like wild beasts, that hundreds were murdered by shooting, stabbing and beating, and having their brains beaten out with clubs. Great numbers were starved to death; many died from fatigue and hardship in the fields; women were ravished, children murdered, and every cruelty inflicted. This deponent with his comrades was imprisoned about six months and until nearly all his people were driven out of the state; that they were then, by order of the officers of the state, set at liberty and ordered to flee from the state. That, after they were released, they were pursued by armed men, who endeavored to shoot them; and they thus were pursued out of the state, and were in peril of their lives as long as they remained within its limits. And this deponent says that he never committed any crime against the laws of Missouri; that he never commanded or controlled any military or other force; that he never left the state voluntarily, and hoped to be permitted to enjoy his rights, property and liberty, like other peaceable citizens; but that he was driven out by force directed by the officers and approved by the legislature of Missouri; and that the lands and houses which his people had purchased and improved are now in many cases occupied and enjoyed by the very men who composed the mobs who dispossessed them; and he believes that the desire of plunder was one of the inducements which led to the great wrongs which his people have suffered. And he further says that the recent requisition made upon the governor of Illinois, upon which a warrant for his arrest has been issued, has its origin in the proceedings before recited, in which this deponent, instead of being a "fugitive" from the justice of Missouri, was driven at the point of the bayonet beyond its borders; and that since such expulsion he has not been within the limits of Missouri. {495} Wherefore he prays that, upon examination of the premises, the governor of Illinois will cause the writ issued by him to be revoked, and this deponent released from further proceedings in the premises. JOSEPH SMITH. Sworn to and subscribed before me this 7th day of July, A.D. 1843. Given under my hand and notarial seal, the day and year last written. [L. S.] EBENEZER ROBINSON, Notary Public. Hancock county, Illinois. Also Caleb Baldwin and Alanson Ripley joined me in the following: _Supplementary Affidavits_. STATE OF ILLINOIS, HANCOCK COUNTY. SS. Personally came before Ebenezer Robinson, a notary public in and for said county, Caleb Baldwin who being sworn, says that after the arrest of himself and others as mentioned in the foregoing affidavit, he went to Judge Austin A. King, and asked Judge King to grant him a fair trial at law, saying that with the result of such a trial, he would be satisfied. But Judge King answered that "there was no law for the Mormons;" that "they must be exterminated;" that the prisoners, this deponent Smith and others, must die; but that some people, as women and children, would have the privilege of leaving the state, but there was no hope for them. He told Judge King that his family, composed of helpless females, had been plundered and driven out into the prairie; and asked Judge King what he should do. To which Judge King answered, that if he would renounce his religion and forsake Smith, he would be released and protected. That the same offer was made to the other prisoners; all of whom, however, refused to do so, and were in reply told that they would be put to death. Alanson Ripley, being in like manner sworn, says that the same offer was made to him by Mr. Birch, the prosecuting attorney, that if he would forsake the Mormons, he should be released and restored to his home, and suffered to remain; to which he returned an answer similar to that of Mr. Baldwin. Joseph Smith, being in like manner sworn, says that he and Mr. Baldwin were chained together at the time of the conversation above recited by Mr. Baldwin; which conversation he heard, and which is correctly {496} stated above; but that no such offer was made to him, it being understood for certain that he was to be shot. JOSEPH SMITH, CALEB BALDWIN, ALANSON RIPLEY. Sworn to and subscribed before me, this 7th day of July, A.D. 1843. Given under my hand and notarial seal, the day and year last written. [L. S.] EBENEZER ROBINSON. Notary Public, Hancock County, Illinois. Afterwards Caleb Baldwin, Lyman Wight, Parley P. Pratt, Hyrum Smith, James Sloan, Alexander McRae, and Dimick B. Huntington joined me in the following affidavit: STATE OF ILLINOIS, HANCOCK COUNTY. ss. Personally appeared before Ebenezer Robinson, a notary public within and for said county, the undersigned citizens of said county; who, being first duly severally sworn according to law upon said oath, depose and say that the said affiants were citizens and residents of Caldwell county and the adjoining counties in the state of Missouri during the years A.D. 1837, 1838, and a part of A.D. 1839. That said affiants were personally conversant with and sufferers in the scenes and troubles usually denominated the Mormon war in Missouri. That Governor Boggs, the acting executive officer of said state, together with Major-General Atchison and Brigadier-General Doniphan, and also the authorities of the counties within which the Mormons resided, repeatedly by direct and public orders and threats commanded every Mormon in the state, Joseph Smith, their leader included, to leave the state, on peril of being exterminated. That the arrest of said Smith in the month of November, A.D. 1838, was made without authority, color, or pretended sanction of law; said arrest having been made by a mob, by which said Smith, among others, was condemned to be shot; but which said sentence was finally revoked. Said mob, resolving itself into a pretended court of justice without the pretended sanction of law, then and there made out the charges and procured the pretended conviction for the same which are mentioned in the indictment against the said Smith; by virtue of which he, the said Smith, on the requisition of the executive of Missouri, has been recently arrested by the order of his excellency, Thomas Ford, governor of the state of Illinois. Said affiants further state that they were imprisoned with the said {497} Joseph Smith, when they and the said Smith were delivered into the hands of a guard to be conducted out of the state of Missouri, and by said guard, by the order and direction of the authorities of said counties where said Mormons were arrested and confined, and by order of the governor of the state of Missouri, were set at large, with directions to leave the state without delay. That said Joseph Smith and his affiants were compelled to leave the state for the reasons above mentioned, and would not and did not leave said state for any other cause or reason than that they were ordered and driven from the state of Missouri by the governor and citizens thereof. And further say not. CALEB BALDWIN, LYMAN WIGHT, PARLEY P. PRATT, HYRUM SMITH, JAMES SLOAN, ALEXANDER MCRAE, DIMICK B. HUNTINGTON. Sworn to before me, and subscribed in my presence, this 7th day of July, A.D. 1843. In testimony whereof, I hereunto set my hand and affix my notarial seal at my office in Nauvoo, this 7th day of July, A.D. 1843. EBENEZER ROBINSON, Notary Public, Hancock County, Illinois.[A] [Footnote A: The affidavits on Missouri troubles supplement those on the same subject published in the Appendix to Volume III of this work. Taken together they comprise a somewhat exhaustive history of the Latter-day Saints in the state of Missouri.] About four p.m. Elders Brigham Young, Wilford Woodruff, George A. Smith and Eli P. Maginn, started on the steamer _Rapids_ on their eastern mission. _Saturday, 8_.--Municipal Court sat and approved of the copies of the evidence heard on the habeas corpus and revised it for the press. In the afternoon Shadrach Roundy started with the affidavits of Hyrum Smith, Parley P. Pratt, Brigham Young, Lyman Wight, and G. W. Pitkin, to carry to the governor. Bishop Miller arrived from the Pinery with one hundred and fifty-seven thousand feet of lumber, and seventy thousand shingles for the Temple. Elders Young, Woodruff, and Smith arrived at St. Louis, and reshipped on board the _Lancet_ for Cincinnati. {498} CHAPTER XXVI. DISCOURSE OF THE PROPHET--HIS LOVE FOR MANKIND--PRESENTATION OF THE DOCUMENTS OF THE LATE TRIAL TO GOVERNOR FORD--REVELATION ON THE ETERNITY OF THE MARRIAGE COVENANT AND PLURALITY OF WIVES. _Sunday, July 9, 1843_.--Meeting at the Grove in the morning. I addressed the Saints. [The following is a brief synopsis, as reported by Dr. Willard Richards:] _The Cause of the Prophet's Success--Love for His Fellow-Man_. Joseph remarked that all was well between him and the heavens; that he had no enmity against any one; and as the prayer of Jesus, or his pattern, so prayed Joseph--"Father, forgive me my trespasses as I forgive those who trespass against me," for I freely forgive all men. If we would secure and cultivate the love of others, we must love others, even our enemies as well as friends. Sectarian priests cry out concerning me, and ask, "Why is it this babbler gains so many followers, and retains them?" I answer, It is because I possess the principle of love. All I can offer the world is a good heart and a good hand. The Saints can testify whether I am willing to lay down my life for my brethren. If it has been demonstrated that I have been willing to die for a "Mormon." I am bold to declare before Heaven that I am just as ready to die in defending the rights of a Presbyterian, a Baptist, or a good man of any other denomination; for the same principle which would trample upon the rights of the Latter-day Saints would trample upon the rights of the Roman Catholics, or of any other denomination who may be unpopular and too weak to defend themselves. It is a love of liberty which inspires my soul--civil and religious liberty to the whole of the human race. Love of liberty was diffused into my soul by my grandfathers[A] while they dandled me on their knees; and shall I want friends? No. [Footnote A: Revolutionary ancestors of the Prophet.] {499} The inquiry is frequently made or me, "Wherein do you differ from others in your religious views?" In reality and essence we do not differ so far in our religious views, but that we could all drink into one principle of love. One of the grand fundamental principles or "Mormonism" is to receive truth, let it come from whence it may. We believe in the Great Eloheim who sits enthroned in yonder heavens. So do the Presbyterians. If a skilful mechanic, in taking a welding heat, uses borax, alum, etc., and succeeds in welding together iron or steel more perfectly then any other mechanic, is he not deserving of praise? And if by the principles of truth I succeed in uniting men of all denominations in the bonds of love, shall I not have attained a good object? If I esteem mankind to be in error, shall I bear them down? No. I will lift them up, and in their own way too, if I cannot persuade them my way is better; and I will not seek to compel any man to believe as I do, only by the force of reasoning, for truth will cut its own way. Do you believe in Jesus Christ and the Gospel of salvation which He revealed? So do I. Christians should cease wrangling and contending with each other, and cultivate the principles of union and friendship in their midst; and they will do it before the millennium can be ushered in and Christ takes possession of His kingdom. "Do you believe in the baptism of infants?" asks the Presbyterian. No. "Why?" Because it is nowhere written in the Bible. Circumcision is not baptism, neither was baptism instituted in the place of circumcision. Baptism is for remission of sins. Children have no sins. Jesus blessed them and said, "Do what you have seen me do." Children are all made alive in Christ, and those of riper years through faith and repentance. So far we are agreed with other Christian denominations. They all preach faith and repentance. The gospel requires baptism by immersion for the remission of sins, which is the meaning of the word in the original language--namely, to bury or immerse. We ask the sects, Do you believe this? They answer, No. I believe in being converted. I believe in this tenaciously. So did the Apostle Peter and the disciples of Jesus. But I further believe in the gift of the Holy Ghost by the laying on of hands. Evidence by Peter's preaching on the day of Pentecost, Acts 2:38. You might as well baptize a bag of sand as a man, if not done in view of the remission of sins and getting of the Holy Ghost. Baptism by water is but half a baptism, and is good for nothing without the other half--that is, the baptism of the Holy Ghost. The Savior says, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God." "Though we or an {500} angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed," according to Galatians 1:8. I am free today. Messengers have returned with offers of peace from the governor. [Sidenote: Markham Outwits Sheriffs Reynolds and Wilson.] This morning, [the 9th of July] Esquire Patrick and Colonel Markham returned from Springfield. Markham stated that on the 4th they drove to Beardstown, hired fresh horses, and got to Springfield, 124 miles, about seven on the morning of the 5th, about two hours in advance of the Carthage mail, carrying Reynolds and Wilson, and ready with the documents to see the governor. The affidavits were in the possession of Cyrus Walker, who refused to give them up, on account of a political squib in the _State Register_, charging Walker with making capital stock out of my arrest to favor his election to Congress. Markham then demanded them as my agent, telling him that, if he would not give them up, he would take them from him. Walker then turned and said, "I will do my duty, if it takes my head," and then went with Markham and delivered the papers to the governor. When they received the decision of the governor, they started on their return home. When they returned to Rushville, they learned that General Moses Wilson[B] had been staying there two or three weeks, with ten or twelve men, waiting for an opportunity of transporting me to Jackson county, and had only left there the morning previous, when they learned the decision of Governor Ford. [Footnote B: This was the Gen. Moses Wilson who was active in the Missouri persecutions of the Saints, see Vol. II, pp. 46, 191. Also Autobiography of Parley P. Pratt. Edition of 1874, chapt. xxi, Affidavit. Hist. of the Church, Vol. III, Appendix.] In the evening, Shadrach Roundy started for Springfield, to carry further affidavits and see Governor Ford. _Monday, 10_.--I rode out with Emma to the farm. _Tuesday, 11_.--I rode out with my family in the carriage. _Wednesday, 12_.--I received the following revelation in {501} the presence of my brother Hyrum and Elder William Clayton:-- _Revelation on the Eternity of the Marriage Covenant, including the Plurality of Wives. Given through Joseph, the Seer, in Nauvoo, Hancock County, Illinois, July 11th, 1843.[C]_ [Footnote C: Doctrine and Covenants, section 132. For a treatise on the date of publication and authorship of this revelation see Introduction to this volume.] Verily thus saith the Lord unto you my servant Joseph, that inasmuch as you have inquired of my hand to know and understand wherein I the Lord justified my servants Abraham, Isaac, and Jacob, as also Moses, David, and Solomon my servants, as touching the principle and doctrine of their having many wives and concubines; behold and lo, I am the Lord thy God, and will answer thee as touching this matter. Therefore prepare thy heart to receive and obey the instructions which I am about to give unto you; for all those who have this law revealed unto them must obey the same; for, behold, I reveal unto you a new and an everlasting covenant; and if ye abide not that covenant, then are ye damned; for no one can reject this covenant and be permitted to enter into my glory; for all who will have a blessing at my hands shall abide the law which was appointed for that blessing and the conditions thereof, as were instituted from before the foundation of the world: and as pertaining to the new and everlasting covenant, it was instituted for the fulness of my glory; and he that receiveth a fulness thereof must and shall abide the law, or he shall be damned, saith the Lord God. And verily I say unto you, that the conditions of this law are these: All covenants, contracts, bonds, obligations, oaths, vows, performances, connections, associations, or expectations that are not made and entered into and sealed by the Holy Spirit of promise, of him who is anointed, both as well for time and for all eternity, and that too most holy, by revelation and commandment, through the medium of mine anointed, whom I have appointed on the earth to hold this power, (and I have appointed unto my servant Joseph to hold this power in the last days, and there is never but one on the earth at a time on whom this power and the keys of this Priesthood are conferred,) are of no efficacy, virtue, or force in and after the resurrection from the dead; for all contracts that are not made unto this end have an end when men are dead. Behold, mine house is a house of order, saith the Lord God, and not a house of confusion. Will I accept of an offering, saith the Lord, that is not made in my name? Or will I receive at your hands that which I have not appointed? And will I appoint unto you, saith the Lord, except {502} it be by law, even as I and my father ordained unto you before the world was? I am the Lord thy God, and I give unto you this commandment, that no man shall come unto the Father but by me, or by my word, which is my law, saith the Lord; and everything that is in the world, whether it be ordained of men, by thrones, or principalities, or powers, or things of name, whatsoever they may be, that are not by me, or by my word, saith the Lord, shall be thrown down, and shall not remain after men are dead, neither in nor after the resurrection, saith the Lord your God; for whatsoever things remain are by me, and whatsoever things are not by me shall be shaken and destroyed. Therefore, if a man marry him a wife in the world, and he marry her not by me nor by my word, and he covenant with her so long as he is in the world, and she with him, their covenant and marriage are not of force when they are dead and when they are out of the world; therefore they are not bound by any law when they are out of the world: therefore, when they are out of the world, they neither marry nor are given in marriage, but are appointed angels in heaven, which angels are ministering servants, to minister for those who are worthy of a far more and an exceeding and an eternal weight of glory: for these angels did not abide my law; therefore they cannot be enlarged, but remain separately and singly, without exaltation, in their saved condition, to all eternity, and from henceforth are not gods, but are angels of God for ever and ever. And again, verily I say unto you, If a man marry a wife, and make a covenant with her for time and for all eternity, if that covenant is not by me or by my word, which is my law, and is not sealed by the Holy Spirit of promise, through him whom I have anointed and appointed unto this power, then it is not valid, neither of force, when they are out of the world, because they are not joined by me, saith the Lord, neither by my word. When they are out of the world it cannot be received there, because the angels and the gods are appointed there, by whom they cannot pass: they cannot, therefore, inherit my glory, for my house is a house of order, saith the Lord God. And again, verily I say unto you, If a man marry a wife by my word, which is my law, and by the new and everlasting covenant, and it is sealed unto them by the Holy Spirit of promise, by him who is anointed, unto whom I have appointed this power and the keys of this Priesthood, and it shall be said unto them, Ye shall come forth in the first resurrection; and if it be after the first resurrection, in the next resurrection; and shall inherit thrones, kingdoms, principalities, and powers, dominions, all heights and depths; then shall it be written in the Lamb's book of life, that he shall commit no murder, whereby to shed innocent blood; and if ye abide in my covenant, and commit no murder whereby {503} to shed innocent blood, it shall be done unto them in all things whatsoever my servant hath put upon them, in time and through all eternity, and shall be of full force when they are out of the world; and they shall pass by the angels and the gods which are set there, to their exaltation and glory in all things, as hath been sealed upon their heads; which glory shall be a fullness and a continuation of the seeds for ever and ever. Then shall they be gods, because they have no end; therefore shall they be from everlasting to everlasting, because they continue. Then shall they be above all, because all things are subject unto them. Then shall they be gods, because they have all power, and the angels are subject unto them. Verily, verily, I say unto you, except ye abide my law, ye cannot attain to this glory; For strait is the gate and narrow the way that leadeth unto the exaltation and continuation of the lives, and few there be that find it, because ye receive me not in the world, neither do ye know me. But if ye receive me in the world, then shall ye know me, and shall receive your exaltation, that where I am, ye shall be also. This is eternal lives, to know the only wise and true God, and Jesus Christ whom He hath sent. I am He. Receive ye, therefore, my law. Broad is the gate and wide the way that leadeth to the deaths; and many there are that go in thereat, because they receive me not, neither do they abide in my law. Verily, verily, I say unto you, If a man marry a wife according to my word, and they are sealed by the Holy Spirit of promise, according to mine appointment, and he or she shall commit any sin or transgression of the new and everlasting covenant whatever and all manner of blasphemies, and if they commit no murder, wherein they shed innocent blood,--yet they shall come forth in the first resurrection, and enter into their exaltation; but they shall be destroyed in the flesh, and shall be delivered unto the buffetings of Satan, unto the day of redemption; saith the Lord God. The blasphemy against the Holy Ghost, which shall not be forgiven in the world, nor out of the world, is in that ye commit murder, wherein ye shed innocent blood, and assent unto my death, after ye have received my new and everlasting covenant, saith the Lord God; and he that abideth not this law can in nowise enter into my glory, but shall be damned, saith the Lord. I am the Lord thy God, and will give unto thee the law of my Holy Priesthood, as was ordained by me and my Father before the world was. Abraham received all things, whatsoever he received by revelation and commandment, by my word, saith the Lord, and hath entered into his exaltation, and sitteth upon his throne. {504} Abraham received promises concerning his seed and of the fruit of his loins,--from whose loins ye are--viz., my servant Joseph,--which were to continue so long as they were in the world; and as touching Abraham and his seed out of the world, they should continue: both in the world and out of the world should they continue as innumerable as the stars; or, if ye were to count the sand upon the sea shore, ye could not number them. This promise is yours also, because ye are of Abraham, and the promise was made unto Abraham; and by this law are the continuation of the works of my Father, wherein He glorifieth Himself. Go ye, therefore, and do the works of Abraham; enter ye into my law, and ye shall be saved. But if ye enter not into my law, ye cannot receive the promises of my Father, which He made unto Abraham. God commanded Abraham, and Sarah gave Hagar to Abraham to wife. And why did she do it? Because this was the law; and from Hagar sprang many people. This, therefore, was fulfilling, among other things, the promises. Was Abraham therefore under condemnation? Verily, I say unto you, Nay: for I the Lord commanded it. Abraham was commanded to offer his son Isaac; nevertheless, it was written, Thou shalt not kill. Abraham, however, did not refuse, and it was accounted unto him for righteousness. Abraham received concubines, and they bare him children, and it was accounted unto him for righteousness, because they were given unto him, and he abode in my law; as Isaac also and Jacob did none other things than that which they were commanded, and because they did none other thing than that which they were commanded they have entered into their exaltation, according to the promises, and sit upon thrones, and are not angels, but are gods. David also received many wives and concubines, and also Solomon, and Moses my servant, as also many others of my servants, from the beginning of creation until this time; and in nothing did they sin, save in those things which they received not of me. David's wives and concubines were given unto him of me, by the hand of Nathan my servant, and others of the prophets who had the keys of this power; and in none of these things did he sin against me, save in the case of Uriah and his wife; and therefore he hath fallen from his exaltation and received his portion; and he shall not inherit them out of the world, for I gave them unto another, saith the Lord. I am the Lord thy God, and I gave unto thee, my servant Joseph, an appointment, and restore all things. Ask what ye will, and it shall be given unto you, according to my word. And as ye have asked concerning adultery, verily, verily, I say unto you, If a man receiveth a wife in the new and everlasting covenant, and if she be with another man, and I have not appointed unto her by the holy anointing, she hath committed {505} adultery, and shall be destroyed. If she be not in the new and everlasting covenant, and she be with another man, she has committed adultery; and if her husband be with another woman, and he was under a vow, he hath broken his vow and hath committed adultery; and if she hath not committed adultery, but is innocent, and hath not broken her vow, and she knoweth it, and I reveal it unto you, my servant Joseph, then shall you have power, by the power of my Holy Priesthood to take her and give her unto him that hath not committed adultery, but hath been faithful; for he shall be made ruler over many; for I have conferred upon you the keys and power of the Priesthood, wherein I restore all things, and make known unto you all things in due time. And verily, verily, I say unto you, that whatsoever you seal on earth shall be sealed in heaven; and whatsoever you bind on earth, in my name and by my word, saith the Lord, it shall be eternally bound in the heavens; and whosoever sins you remit on earth shall be remitted eternally in the heavens; and whosoever sins you retain on earth shall be retained in heaven. And again, verily I say, Whomsoever you bless I will bless; and whomsoever you curse I will curse, saith the Lord; for I the Lord am thy God. And again, verily I say unto you, my servant Joseph, that whatsoever you give on earth, and to whomsoever you give any one on earth by my word and according to my law, it shall be visited with blessings, and not cursings, and with my power, saith the Lord, and shall be without condemnation on earth and in heaven; for I am the Lord thy God, and will be with thee, even unto the end of the world and through all eternity; for verily I seal upon you your exaltation, and prepare a throne for you in the kingdom of my Father, with Abraham your father. Behold, I have seen your sacrifices, and will forgive all your sins. I have seen your sacrifices, in obedience to that which I have told you. Go, therefore; and I make a way for your escape, as I accepted the offering of Abraham of his son Isaac. Verily, I say unto you, A commandment I give unto mine handmaid, Emma Smith, your wife, whom I have given unto you, that she stay herself, and partake not of that which I commanded you to offer unto her; for I did it, saith the Lord, to prove you all, as I did Abraham, and that I might require an offering at your hand, by covenant and sacrifice; and let mine handmaid, Emma Smith, receive all those that have been given unto my servant Joseph, and who are virtuous and pure before me: and those who are not pure, and have said they were pure, shall be destroyed, saith the Lord God; for I am the Lord thy God, and ye shall obey my voice: and I give unto my servant Joseph that he {506} shall be made ruler over many things, for he hath been faithful over a few things; and from henceforth I will strengthen him. And I command mine handmaid, Emma Smith, to abide and cleave unto my servant Joseph, and to none else. But if she will not abide this commandment, she shall be destroyed, saith the Lord; for I am the Lord thy God, and will destroy her, if she abide not in my law: but if she will not abide this commandment, then shall my servant Joseph do all things for her, even as he hath said; and I will bless him, and multiply him, and give unto him an hundredfold, in this world, of fathers and mothers, brothers and sisters, houses and lands, wives and children, and crowns of eternal lives in the eternal worlds. And again, verily I say, Let mine handmaid forgive my servant Joseph his trespasses, and then shall she be forgiven her trespasses, wherein she has trespassed against me; and I the Lord thy God will bless her, and multiply her, and make her heart to rejoice. And again, I say, Let not my servant Joseph put his property out of his hands, lest an enemy come and destroy him, for Satan seeketh to destroy; for I am the Lord thy God, and he is my servant; and behold and lo, I am with him, as I was with Abraham thy father, even unto his exaltation and glory. Now, as touching the law of the Priesthood, there are many things pertaining thereunto. Verily, if a man be called of my Father, as was Aaron, by mine own voice, and by the voice of Him that sent me, and I have endowed him with the keys of the power of this Priesthood, if he do anything in my name, and according to my law, and by my word, he will not commit sin, and I will justify him. Let no one, therefore, set on my servant Joseph; for I will justify him; for he shall do the sacrifice which I require at his hands for his transgressions, saith the Lord your God. And again, as pertaining to the law of the Priesthood, If any man espouse a virgin, and desire to espouse another, and the first give her consent, and if he espouse the second, and they are virgins, and have vowed to no other man, then is he justified; he cannot commit adultery, for they are given unto him; for he cannot commit adultery with that that belongeth unto him and to no one else: and if he have ten virgins given unto him by this law, he cannot commit adultery, for they belong to him, and they are given unto him: therefore is he justified. But if one or either of the ten virgins, after she is espoused, shall be with another man, she has committed adultery, and shall be destroyed; for they are given unto him to multiply and replenish the earth, according to my commandment, and to fulfill the promise which was given by my Father before the foundation of the world, and for their exaltation in the eternal worlds, that they may bear the souls of men, for herein is the work of my Father continued, that he may be glorified. {507} And again, verily, verily I say unto you, If any man have a wife who holds the keys of this power, and he teaches unto her the law of my Priesthood as pertaining to these things, then shall she believe and administer unto him, or she shall be destroyed, saith the Lord your God, for I will destroy her; for I will magnify my name upon all those who receive and abide in my law. Therefore, it shall be lawful in me, if she receive not this law, for him to receive all things whatsoever I, the Lord his God, will give unto him, because she did not believe and administer unto him according to my word; and she then becomes the transgressor, and he is exempt form the law of Sarah, who administered unto Abraham according to the law, when I commanded Abraham to take Hagar to wife. And now, as pertaining to this law, verily, verily I say unto you, I will reveal more unto you hereafter; therefore let this suffice for the present. Behold, I am Alpha and Omega. Amen. Hyrum took the revelation and read it to Emma. I directed Clayton to make out deeds of certain lots of land to Emma and the children. I extract from the _Neighbor_:-- _Editorial_. Joseph Smith is at Nauvoo in peace, quietly pursuing his own business; where we hope he will long remain free from the power of his inhuman persecutors. The testimony already given[D] needs no comment. It shows but too plainly the inhumanity, recklessness, barbarism, and lawlessness of the state of Missouri; and we could wish, for the sake of humanity, for the sake of suffering innocence, and for the sake of our honored institutions, that our nation's escutcheon had never been stained by the inhuman acts and bloody deeds of Missouri, and that the non-efficiency of the nation to execute law had not been so fully developed. But it is too true, we have witnessed most of the things mentioned by Mr. Smith, and we have also witnessed the carelessness and apathy of Congress on this subject, or their inefficiency to remedy the evil; the which, had it been fully investigated, and the perpetrators of those damning crimes brought to condign punishment, it would have exposed a blacker history than ever was written of any pagan, not to say Christian nation, and would have exposed half of that state to the charge of treason, murder, robbery, arson, burglary, and extermination. [Footnote D: This has reference to the testimony of Hyrum Smith published in the same issue of the _Neighbor_ in which the Editorial appeared. The late President John Taylor was the editor.] {508} As it is, the blood of the innocent yet cries for vengeance; and if it overtakes them not here, and God spares my breath, if no one else does it, their deeds shall be handed down to posterity, that unborn generations may execrate these anti-republico cannibals, and tell that in the state of Missouri lived a horde of savages, protected and shielded by American republican legislative authority, who, in the face of open day, dragged the innocent to prison, because of their religion,--who murdered the oppressed that they had in their power, and fed the victims with their flesh; that they glutted their diabolical lust on defenseless innocence, and violated female chastity in a manner too horrid to relate; that in their mock tribunals they refused all testimony in favor of the accused, and thrust their witnesses into prison; that, after robbing them of their property, they drove 15,000 persons from the state; that they cried to the authorities of that state for redress, and from them to Congress; but the echo from both was--"We can render you no assistance." Elders Brigham Young, Wilford Woodruff, and George A. Smith arrived in Louisville, and visited Mr. Porter, the "Kentucky baby!" 7 feet 7 inches high, and weighing 250 lbs. Sheriff Reynolds, having published a garbled statement of my arrest in _The Old School Democrat_, [St. Louis] it was replied to by Esq. Southwick in the same paper. {509} CHAPTER XXVII. STATE OF AFFAIRS IN NAUVOO, WILLARD RICHARDS--A POLITICAL TRICK, ILLINOIS STATE REGISTER--BURDEN OF THE PROPHET'S MINISTRY, DISCOURSE--ENLARGEMENT OF MORMONISM, "BOSTON BEE"--THE PROPHET ON POLITICS, DISCOURSE--MOVEMENTS OF THE APOSTLES. _Thursday, July 13, 1843_.--I was in conversation with Emma most of the day, and approved of the revised laws of the Legion. The Legion authorized the issuing of Legion scrip to the amount of $500. Shadrach Roundy returned from Springfield, and reported that the Governor had gone to Rock River; and he therefore left the affidavits in the care of Judge Adams. Brother Roundy had started with an old decrepit animal, and rode him all the way there and back again. He also reported that General Moses Wilson, of Missouri, had started from Jacksonville for Washington City. Elders Ezra T. Benson, Q. S. Sparks and Noah Rogers preached at Cabbotville, Mass. While Elder Rogers was preaching, some person threw stones through the windows, and one hit Elder Benson on the thigh. The mob threw stones at them which flew like hail, when they left the room, but did not injure the brethren. _Friday, 14_.--Spent the day at home. I was visited by a number of gentlemen and ladies who had arrived from Quincy on a steamboat. They manifested kind feelings. Elder Jonathan Dunham started on an excursion to the western country. {510} _Saturday, 15_.--Spent the day at home. Weather very hot. A shower this morning wet the ground one inch. At six p.m. went with my family and about one hundred others on a pleasure excursion on the _Maid of Iowa_, from the Nauvoo House landing to the north part of the city, and returned at dusk. A theatrical performance in the evening by Mr. Chapman. _Sunday, 16_.--Preached in the morning and evening at the stand in the Grove, near the west of the Temple, concerning a man's foes being those of his own household. "The same spirit that crucified Jesus is in the breast of some who profess to be Saints in Nauvoo. I have secret enemies in the city intermingling with the Saints, etc. Said I would not prophesy any more, and proposed Hyrum to hold the office of prophet to the Church, as it was his birthright. "I am going to have a reformation, and the Saints must regard Hyrum, for he has the authority, that I might be a Priest of the Most High God; and slightly touched upon the subject of the everlasting covenant, showing that a man and his wife must enter into that covenant in the world, or he will have no claim on her in the next world. But on account of the unbelief of the people, I cannot reveal the fullness of these things at present." Elders Brigham Young and Wilford Woodruff preached at the house of Father Hewitt in Cincinnati. Afterwards went to Kentucky to attend an appointment at the Licking Branch. Elders Wilford Woodruff and George A. Smith afflicted with the influenza, politically called "the Tyler gripe." _Monday, 17_.--At home with my brother Hyrum, conversing on the Priesthood. Called at the office once, and in the evening visited the performance of Mr. Chapman in the court room. {511} Elders Brigham Young and Wilford Woodruff preached at Collins Pemberton's near Licking River, and blessed eight children. _Tuesday, 18_.--I was making hay on my farm. Elder Willard Richards wrote the following to President Brigham Young: _Letter of Willard Richards to Brigham Young--Detailing Current Events at Nauvoo_. By this time, I suppose you would like to hear a word from the city of the prophets. I forgot to hand you your introduction to General James Arlington Bennett; therefore I enclose it in this. Don't forget to remember me to the General and his delightful family most warmly, together with Mrs. Richards (read, seal and deliver, if it suits you.) As you passed our office on the 7th, I discharged my last charge of powder and ball over your heads: had no occasion to reload since; all is peace. _Saturday, 8._ Municipal court session, to compare minutes of the habeas corpus trial and make ready for the press. _Sunday, 9._ Beckenstos and Esquire Patrick returned from Springfield, when Reynolds, Mason, &c., started from Carthage for Springfield in the stage. They crowded Beckenstos out, so he borrowed a team, and when they arrived at Springfield. Beckenstos had been there six hours, seen the friends, and Governor, &c. The Governor had sent Mr. Breman, a special agent, to Nauvoo to learn the facts, as reports said, "the Mormons had rescued Jo," &c. Reynolds petitioned for a posse to retake Jo. Governor would not grant it, but waits the return of his agent. Reynolds started for Missouri. At St. Louis, 10th inst. he published a garbled account in the _Old School Democrat_. Esquire Southwick was in St. Louis, and refreshed Reynolds' memory by a reply, on the 12th inst., same paper. Governor manifested every feeling of friendship; wanted affidavits similar to those on trial, and would quash the writ. Joseph gave a sweet conciliatory discourse at the stand, expressive of good feeling to all men. This eve, Shadrach Roundy started for Springfield with affidavits. _Monday, 10._ Preparing minutes of trial for publication. _Tuesday, 11._ Platted my ground for a house. _Wednesday, 12. Warsaw Message_ published an extra to circulate correct information concerning the "Mormons" and they have given it correctly. George J. Adams and Hollister returned from Springfield. Popular opinion is going in our favor. General Wilson of Missouri was visiting his brother near Jacksonville, when news of the Governor's {512} inaction to Reynolds arrived, and he started immediately for Washington city (report says). Also that General Clark, or some famous military chief from Missouri, has been taking a survey of Nauvoo City. Do you believe it? _Bah_! It is more generally believed that Ford will quash the writ, issue no more, and Missouri will make no further attempts only by mob. Distance is but short between this and Upper Missouri. Is it? _Bah_! _13th_. Roundy returned from Springfield this p.m., less than four days. Governor gone to Rock River visiting; ten days or two weeks absence: left the affidavits with General Adams. _14th-15th_. Sun hour high p.m., president and family and private secretary and family, and about one hundred more went on board the steamboat _Maid of Iowa_ at Nauvoo House, and went up to north part of city and back. At dusk, evening, a theatre in the store chamber; Mr. Chapman and suite, actors. Rain this morning; wet the ground one inch. _Sunday, 16th_. Joseph preached all day; a.m., 27th chap. Matthew &c. Did not hear him. Man's foes, they are of his own house; the spirit that crucified Christ; same spirit in Nauvoo; referred particularly to--I won't say who; was it Brother Marks? Did not say. Brother Cole? Did not hear the sermon; why ask me. Nothing new; same as when you left. The spirit was against Christ because of His innocence; so in the present case. Said he would not prophesy any more; Hyrum should be the prophet; (did not tell them he was going to be a priest now, or a king by and by;) told the Elders not to prophesy when they went out preaching. _17th_. Theatre again. 18th. And again this eve. I am writing for your eye. _18th_. Evening, Bishop Miller arrived with 157,000 feet of lumber, sawed shingles, &c., about 170,000 feet in all. He says it was all sawed in two weeks and brought down in two more; says he has bought all the claims on those mills for $12,000 payable in lumber at the mills in three years, one third already paid for. Two saws did this job. Chance for as many mills as they may have a mind to build, and every saw can run five thousand feet per day, year round. Two saws now running, can deliver 157,000 every fortnight. All that is wanting is hands. I understand the _Maid of Iowa_ starts for Black River, Thursday. Bishop feels well. No investigation of Nauvoo House books yet. Clayton tells me today the committee do not want a clerk, and Joseph says little about it. Showers all around us; little rain here. Joseph is on the prairie haying today. Wind blowing from all quarters for four days past. More calm after a shower. Good hay weather. Vegetation is drying with drought--_dying_, Brother Orson, if you want to criticise. {513} Proceedings of court to the end of Hyrum's affidavit were published in the last _Neighbor_ and _Times and Seasons_, to be continued in the next, all in pamphlet when finished. Shall mail paper for you and the brethren in New York, where I will direct this. I have said nothing about Brothers Kimball and Pratt, and Woodruff, and Smith, and Page, &c., &c.; but you will understand this is a kind of family letter, I suppose. Brother Woodruff's paper arrived, but no line, no letter from St. Louis. I have seen most of the widows since you left. Sister Young is well; was afflicted on Saturday with cholera morbus; called the Elders and right up again. Sisters Kimball is well. Sisters Woodruff is well, and I believe all the Sisters be's well; Sisters Pratt and Smith and all. _19th_.I send by this mail six papers to Brother Woodruff, same direction. Just met Hyrum in the street; said to him, I am writing to the brethren, has our new prophet anything to say to them? "Give my respects to them." Elders Taylor's and Hyde's best compliments, with success. Great many loves to you all; mine particularly to all the brethren. Yours for ever, WILLARD. A shower of rain in the p.m. The son of James Emmett, aged eight years, killed by lightning while standing in his father's doorway in Bain Street. To show the spirit of the times, although I do not vouch for the accuracy of the statements, I copy from the _Illinois State Register_: _Was the Arrest of the Prophet a Political Trick?_ The public is already aware that a demand was lately made upon the Governor of this State for the arrest of Joseph Smith, and that a writ was accordingly issued against him. We propose now to state some of the facts, furnishing strong ground of suspicion that the demand which was made on the Governor here, was a manoeuvre of the Whig party. 1. A letter was shown to a gentleman of this city, by the agent of Missouri, from the notorious John C. Bennett to a gentleman in one of the western counties of that State, urging the importance of getting up an indictment immediately against Smith, for the five or six year old treason of which he was accused several years ago. 2. This charge had been made once before, and afterwards abandoned by Missouri. It is the same charge on which Smith was arrested and carried before Judge Douglas and discharged two years ago. After that decision, the indictment against Smith was dismissed and the charge wholly abandoned. {514} 3. But in the letter alluded to, Bennett says to his Missouri agent, Go to the Judge, and never leave him until he appoints a special term of the court; never suffer the court to adjourn until an indictment is found against Smith for treason. When an indictment shall have been found, get a copy, and go immediately to the governor, and never leave him until you get a demand on the governor of Illinois for Smith's arrest; and then dispatch some active and vigilant person to Illinois for a warrant, and let him never leave the governor until he gets it; and then let him never come back to Missouri without Smith. 4. A special term of the circuit court of Daviess county, Missouri, was accordingly called on the 5th day of June last. An indictment was found against Smith five years old. A demand was made and a writ issued, as anticipated, by the 17th of the month. 5. Bennett, it is well known, has for a year past been a mere tool in the hands of the Whig junto at Springfield. He has been under their absolute subjection and control, and has been a regular correspondent of the_ Sangamo Journal_, the principal organ of the Whig party. He has been a great pet of both the _Journal_ and the junto, and that paper has regularly announced his removal from place to place, until latterly and within the last year has published more of his writings than of any other person except the editor. 6. Cyrus Walker, a short time after his nomination as the Whig candidate for Congress, in the 6th district, made a pilgrimage to Nauvoo, for the purpose of currying favor with the Mormons and getting their support. But in this he was disappointed, as it appeared that many of the Mormons were disposed to support the Democratic candidate. Cyrus went home disappointed and dejected; and it was generally believed that, failing to get the Mormon vote, he would be beaten by his Democratic opponent. 7. Let it be also borne in mind that the treason of which Smith was accused was five or six years old; that it had been abandoned as a charge by Missouri; that the circuit court of that State sat three times a year; that Smith was permanently settled at Nauvoo, no person dreaming that he would leave there for years to come; that they might have waited in Missouri for a regular term of the court, if the design was simply to revive a charge of treason against Smith, with a perfect assurance that he would always be found at home, and be as subject to arrest at one time as another. But this delay did not suit the conspirators, as it would put off an attempt to arrest Smith until after the August election. Let it be borne in mind also that the agent of Missouri, after he had obtained the custody of Smith at Dixon, refused to employ a Democratic lawyer, and insisted upon having a Whig lawyer of inferior {515} abilities, simply upon the ground, as he stated, that the Democrats were against him. Let it also be borne in mind that Cyrus Walker, the Whig candidate for Congress, miraculously _happened_ to be within six miles of Dixon when Smith was arrested, ready and convenient to be employed by Smith to get him delivered from custody; and that he was actually employed, and actually did get Smith enlarged from custody; and withal, let it be remembered that John C. Bennett is the pliant tool and pander of the junto at Springfield; and that he was the instigator of an unnecessary special term in Missouri, on the 5th day of June last, for the purpose of getting Smith indicted. We say, let all these facts be borne in mind, and they produce a strong suspicion, that the whole affair is a Whig conspiracy to compel a Democratic governor to issue a writ against Smith, pending the Congressional election, so as to incense the Mormons, create a necessity for Walker's and perhaps Browning's professional services in favor of Smith, to get him delivered out of the net of their own weaving, and thereby get the everlasting gratitude of the Mormons and their support for the Whig cause. _Thursday, 20_.--I furnished Bishop Miller with $290 for the expedition to the Pinery. _Friday, 21_.--Rode to the farm with my daughter Julia. The _Maid of Iowa_ sailed for the Pinery in Wisconsin, with Bishop Miller, Lyman Wight and a large company, with their families. Lieutenant-Colonel John Scott was elected Col. 1st, Reg., 2nd cohort of the Nauvoo Legion, to fill the vacancy of Col. Titus Billings, resigned. _Saturday, 22_.--I rode out in my buggy in the evening. Sister Mary Ann Holmes was brought to my house sick. She has been confined to her bed for upwards of two years. Elders Brigham Young, Wilford Woodruff, and George A. Smith left Cincinnati at eleven a.m. on board the _Adelaide_, for Pittsburg. Elder Kimball dreamed that he was at work in a pottery, where there was a large amount of clay drawn together: he examined it and found it to be yellow, rotten stuff of no account; and he thought it was easier to go to {516} the clay bank and get new clay, which would make better vessels; but, after awhile he concluded to work up this clay into vessels, which when made proved to be rotten; which is a representation of the people of Cincinnati. _Sunday, 23_.--Meeting at the stand. I preached. I insert a brief synopsis of the discourse, reported by Dr. Willard Richards: _Discourse--Burden of the Prophet's Ministry--Friendship_. I commence my remarks by reading this text--Luke 16:16:--"The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it." I do not know that I shall be able to preach much; but, with the faith of the Saints, may say something instructive. It has gone abroad that I proclaimed myself no longer a prophet. I said it last Sabbath ironically: I supposed you would all understand. It was not that I would renounce the idea of being a prophet, but that I had no disposition to proclaim myself such. But I do say that I bear the testimony of Jesus, which is the spirit of prophecy. There is no greater love than this, that a man lay down his life for his friends. I discover hundreds and thousands of my brethren ready to sacrifice their lives for me. The burdens which roll upon me are very great. My persecutors allow me no rest, and I find that in the midst of business and care the spirit is willing, but the flesh is weak. Although I was called of my Heavenly Father to lay the foundation of this great work and kingdom in this dispensation, and testify of His revealed will to scattered Israel, I am subject to like passions as other men, like the prophets of olden times. Notwithstanding my weaknesses, I am under the necessity of bearing the infirmities of others, who, when they get into difficulty, hang on to me tenaciously to get them out, and wish me to cover their faults. On the other hand, the same characters, when they discover a weakness in Brother Joseph, endeavor to blast his reputation, and publish it to all the world, and thereby aid my enemies in destroying the Saints. Although the law is given through me to the Church, I cannot be borne with a moment by such men. They are ready to destroy me for the least foible, and publish my imaginary failings from Dan to Beersheba, though they are too ignorant of the things of God, which have been revealed to me, to judge of my actions, motives or conduct, in any correct manner whatever. The only principle upon which they judge me is by comparing my {517} acts with the foolish traditions of their fathers and nonsensical teachings of hireling priests, whose object and aim were to keep the people in ignorance for the sake of filthy lucre; or as the prophet says, to feed themselves, not the flock. Men often come to me with their troubles, and seek my will, crying, Oh, Brother Joseph, help me! help me! But when I am in trouble, few of them sympathize with me, or extend to me relief. I believe in a principle of reciprocity, if we do live in a devilish and wicked world where men busy themselves in watching for iniquity, and lay snares for those who reprove in the gate. I see no faults in the Church, and therefore let me be resurrected with the Saints, whether I ascend to heaven or descend to hell, or go to any other place. And if we go to hell, we will turn the devils out of doors and make a heaven of it. Where this people are, there is good society. What do we care where we are, if the society be good? I don't care what a man's character is; if he's my friend--a true friend, I will be a friend to him, and preach the Gospel of salvation to him, and give him good counsel, helping him out of his difficulties. Friendship is one of the grand fundamental principles of "Mormonism"; [it is designed] to revolutionize and civilize the world, and cause wars and contentions to cease and men to become friends and brothers. Even the wolf and the lamb shall dwell together; the leopard shall lie down with the kid, the calf, the young lion and the fatling; and a little child shall lead them; the bear and the cow shall lie down together, and the sucking child shall play on the hole of the asp, and the weaned child shall play on the cockatrice's den; and they shall not hurt or destroy in all my holy mountains, saith the Lord of hosts. (Isaiah.) It is a time-honored adage that love begets love. Let us pour forth love--show forth our kindness unto all mankind, and the Lord will reward us with everlasting increase; cast our bread upon the waters and we shall receive it after many days, increased to a hundredfold. Friendship is like Brother Turley in his blacksmith shop welding iron to iron; it unites the human family with its happy influence. I do not dwell upon your faults, and you shall not upon mine. Charity, which is love, covereth a multitude of sins, and I have often covered up all the faults among you; but the prettiest thing is to have no faults at all. We should cultivate a meek, quiet and peaceable spirit. Have the Presbyterians any truth? Yes. Have the Baptists, Methodists, &c,, any truth? Yes. They all have a little truth mixed with error. We should gather all the good and true principles in the world and treasure them up, or we shall not come out true "Mormons." Last Monday morning certain brethren came to me and said they could hardly consent to receive Hyrum as a prophet, and for me to resign. {518} But I told them, "I only said it to try your faith; and it is strange, brethren, that you have been in the Church so long, and not yet understand the Melchisedek Priesthood." I will resume the subject at some future time. It is contrary to Governor Ford's oath of office, to send a man to Missouri, where he is proscribed in his religious opinions; for he is sworn to support the Constitution of the United States and also of this State, and these constitutions guarantee religious as well as civil liberty to all religious societies whatever. [Sidenote: The Thirty-eighth Vexatious Lawsuit.] _Monday, 24_.--This morning I had a long conversation with Mr. Hoge, the Democratic candidate for Congress. I showed him the corruption and folly of the governor's sending an armed force to take me, &c., and told him this made the 38th vexatious lawsuit against me for my religion. Exhibition of Divine, the Fire King, in the court room. Settled with William and Wilson Law. They were $167 in my debt, for which William Law gave his note. _Tuesday, 25_.--During this day I signed Nauvoo Legion scrip, a copy of one of which I insert: NAUVOO LEGION, July 25, 1843. _No. 406_. This certificate will be received by the Nauvoo Legion, as one dollar in payment of debts due the Legion, and redeemable by the Paymaster-General on demand, with any moneys in the treasury. WILSON LAW, Major General, JOSEPH SMITH, Lieutenant-General, JOHN S. FULLMER, Paymaster-General. Being sick, I lay on my bed in the middle of the room: visited by Dr. Willard Richards. Elder Noah Rogers administered to Sister Webster at Farmington, Connecticut, who had been unable to walk for several years past. _Wednesday, 26_.--Sister Webster arose from her bed this morning and walked. I copy from the _Boston Bee_: _Prospective Enlargement of Mormonism--Missouri Rapped_. Sir,--In my last I touched upon the vested rights of the city of the {519} Saints, as they appear upon the face of the charter; and it may be proper hereafter to go into the merits of that document, for I hold the maxim good that the "Union is interested in the Union;" but at the present time I have another subject on the tapis, which more immediately concerns the wise and honest portions of the American people. I reason from facts, no matter who may cry, "hush!" as to "Mormonism" and the "disgrace" which the State of Missouri inherits from her barbarous treatment and unlawful extermination of the Mormon people. The great day has already been ushered in, and the voice of the Mormon is not only heard setting forth his own rights and preaching the Gospel of the Son of God in power and demonstration incontrovertible from revelation, in every city and hamlet in our wide-spread American Free States; but other realms and kingdoms hear the same tidings; even the Indians, Australia, Pacific Islands, Great Britain, Ireland, Germany and the Holy Land, where God Himself once spoke, have heard a Mormon; and all this in the short space of twelve or fourteen years; yea, and measures have been taken that Russia may hear the "Watchman cry." Now, sir, "what has been done can be done." I shall not be surprised if the Mormons undertake to cope with the world. Virtue and truth are twin sisters of such winning charms, that honest men of every nation, kindred and tongue will fall in love with them; and what hinders the Mormons, with the Bible in one hand and humanity in the other, from Mormonizing all honest men? Nothing. The meaning of "Mormon," the Prophet Joe says, is "More good;" and no matter where it is the Mormons will have it; and if they cannot obtain it by exertion in the world, they will merit it by faith and prayer from the "old promise" of "ask and ye shall receive." But do not think that I, even I, have been Mormonized by what I write for I say nay; though I am willing to admit--and all men of sense will do the same--the more light, the more truth; the more truth, the more love; the more love, the more virtue; the more virtue, the more peace; the more peace, the more heaven--what everybody wants. The Mormons believe rather too much for me. I can't come it. Another word on Missouri. When her constitution was framed, they commenced the preamble as follows: "We, the people of Missouri, &c., by our representatives in convention assembled at St. Louis on Saturday, the 12th day of June, 1820, do mutually agree to establish a free and independent Republic," &c. _Independent Republic_! Well, some of the subsequent acts prove the truth of it, and as the broad folds of the constitution often conceal more than meets the eye: notwithstanding it is the aegis of the people to keep lawmakers and lawbreakers {520} within and without bonds, let us quote from the 13th article of the aforesaid constitution, the 3rd paragraph: "That the people have a right peaceably to assemble for their common good, and to apply to those vested with the powers of government for redress of grievances; and that their right to bear arms in defense of themselves and the state cannot be questioned." This otherwise right of gun-fence was made, as I have earned, for breachy Indians, but was used by Governor Boggs as a _sine quo non_, pointed with steel and burning with brimstone, to exterminate the Mormons. Truly we may ask, what is right and what is law contrary to the constitution? The Legislature of Missouri acknowledged the exterminating order of Boggs as constitutional, and appropriated more than $200,000 to pay the drivers and robbers, and I may as well say, mobbers of the Mormons, for services rendered the State in 1838. _O Gladius! O Crumena! Viator_. Shower of rain at noon. _Thursday, 27_.--I drove through the city with Father Morley in my carriage. [Sidenote: Movements of Brigham Young, et al.] The _Adelaide_ run aground on the sand bar. Elders Brigham Young, Wilford Woodruff and George A. Smith were set ashore and each took coach for Pittsburg, where they arrived at six o'clock: went to the Temperance Hall, and unobserved heard Elder John E. Page preach against the sects. Here they met with Elders Heber C. Kimball and Orson Pratt. _Friday, 28_.--I was at home sick, and was visited by Father Morley. At noon James Sloan, the recorder, brought the desk containing city and Church books and papers to the mayor's office, as he was about to go on a mission to Ireland. The Twelve met at Richard Savary's. Elder Young inquired concerning the proceedings of the Twelve in Cincinnati; found that Elders Kimball, Pratt and Page had held a conference, organized the church, and then left for Pittsburg. {521} [Sidenote: Unwisdom of Elder Page.] Elder Page stayed a few days and overruled what had been done, and reorganized the church, but the church was left in no better situation. Elder Young reproved Brother Page for undoing alone what three of the quorum had done together. He also alluded to my instructions to be gentle and mild in their teachings, and not to fight the sects any more at present, but to win the affection of the people. In the evening they met at Jeremiah Cooper's house. Elders Young, Kimball and Smith addressed the Saints, numbering seventy-five. [Sidenote: Political Debate, Hoge vs. Walker.] _Saturday, 29_.--I rode up to the Temple and sent a copy of certificate of trustee, and Granger's power of attorney to Reuben McBride, Kirtland. Walked up to near the lodge room, met my brother Hyrum and had a conversation about Henry G. Sherwood. There was a political meeting at the Temple, when Mr. Joseph P. Hoge, candidate for Congress, addressed the citizens for three hours, and was replied to in short by Mr. Cyrus Walker. Council of the Twelve met in the evening at Brother Savary's to teach the Elders. Elder Young said: _Views of Brigham Young on Presidency_. A man should, in the first place preside over himself, his passions, his person, and bring himself into subjection to the law of God; then preside over his children and his wife in righteousness; then he will be capable of presiding over a branch of the Church. But many Elders are contending about presiding over churches, when they are not capable of presiding over themselves or the least child they have. The first principle of our cause and work is to understand that there is a prophet in the Church, and that he is at the head of the Church of Jesus Christ on earth. Who called Joseph Smith to be a prophet? Did the people or God? God, and not the people called him. Had the people gathered together and appointed one of their number to be a prophet, he would have been accountable to the people; but inasmuch as he was called by God, and not the people, he is accountable to God only and the angel who committed the gospel to him, and not any man on earth. The Twelve {522} are accountable to the prophet, and not to the Church for the course they pursue; and we have learned to go and do as the prophet tells us.[A] [Footnote A: The principle in the above in the main is doubtless correct, but side by side with the principle there set forth should be considered the principle that modifies it somewhat, namely, the principle of common consent and the voice of the people in the government of the Church. The Lord will call whom He sees proper to call to His priesthood; and so far they are amenable to Him alone for the discharge of the duties of the priesthood. But when in the exercise of the factions of the priesthood or its offices it comes to presiding over the Church or any of the branches or departments thereof, that can only be with the consent of those over whom they preside (see Doctrine and Covenants, sec. xx:65, 66; Ibid sec. xxvi:2; Ibid. sec. cvii:22). It is evident and a well settled principle that in these relationships to the Church, the officers of the Church, even the President thereof and the apostles, as well as all others, are amenable to the Church, else why the doctrine of the revelations that there is not any person belonging to the Church who is exempt from the law of the Church, and that inasmuch as even the president of the high priesthood, who is also the president of the Church, (Doc. and Cov. sec. cvii) shall transgress, he shall be had in remembrance before the common council of the Church (Presiding Bishopric) assisted by twelve counselors of the high priesthood; that court is competent to try him, even the president of the Church; "and their decision upon his head shall be an end of controversy concerning him. Thus none shall be exempt from the justice and the law of God." The Church, in other words is greater than any man in it (Doc. and Cov. sec. cvii; 81-84).] Conference met in Utica, New York. Elder John P. Greene in the chair. Four branches were represented, containing 7 elders, 5 priests, 6 teachers, 2 deacons, and 159 members; 1 elder, 2 priests, 1 teacher and 1 deacon were ordained. [Sidenote: Illness of the Prophet.] _Sunday, 30_.--I was very sick, my lungs oppressed and overheated, through preaching last Sunday; and called for my brother Hyrum and William Law, and Willard Richards to lay on hands and pray for me. Elder John Taylor preached in the morning. After preaching, President Marks called a special conference to appoint recorders for baptism for the dead. Elder Sloan having started on his mission to Ireland, Willard Richards was appointed General Church Recorder; and Joseph M. Cole, George Walker, Jonathan H. Hale, and J. A. W. Andrews, recorders for the baptisms for the dead. In the afternoon clerks met to organize and prepare for their duties. [Sidenote: Meeting in Pittsburg.] {523} Brothers Wilford Woodruff and George A. Smith preached in the morning, John E. Page and Orson Pratt in the afternoon, and Heber C. Kimball and Brigham Young in the evening, in the Temperance Hall in Pittsburg. [Sidenote: Conference in Michigan.] A conference was held in Briton, Michigan, when Mephibosheth Sirine was chosen president. Nine branches were represented, comprising 5 elders, 6 priests, 7 teachers, 1 deacon, and 225 members. _Monday, 31_.--My health improving, I went to the prairie, sold one hundred acres of land, and called at my farm. Wrote to General Adams. The following is from Elder Woodruff's journal under this date: _Enterprises in Pittsburg, 1843_. Our quorum assembled and walked over Pittsburg. We first visited Mr. Curling's glass works, and saw them at work through each branch. We saw them make pressed, stamped and plain tumblers, large jars, &c. We next went on the bluff above the city, and had a view of the new basin that is to contain the water to be forced into it from the Alleghany river to water the city. From this place we had a fair view of the city below. It truly sends forth its columns of smoke and blackness that arise from the coal fires which propel the numerous engines that are the mainspring of all the foundries, manufactories and works of the great city of Pittsburg. We then descended the hill and visited the city water works or reservoir. The building is 150 feet long, 110 feet wide, and contains two engines of 200 horse power each, to drive a force pump to force the water from the Alleghany river into the basin on the bluff, to supply the wants of the citizens. The whole cost of this building, reservoir, and basin was $200,000. The building is after the Roman order. The whole architecture, design, making and finishing the building, was executed by Elder Charles Beck, a member of the Church of Jesus Christ of Latter-day Saints. We visited every branch of the Miltonberger's iron works; saw the iron form the keel of an iron steam ship of war, 140 feet long. The vessel is designed to navigate Lake Erie. [Sidenote: The Prophet's Altercation with Bagby.] _Tuesday, August 1, 1843_.--I was very sick at home in the morning. At four p.m. I rode up to the Temple and {524} complained to the clerks that Mr. Hamilton had got a tax title from the sheriff on one of my city lots. Mr. Bagby, the collector, came up in the midst of our conversation and when asked about it denied all knowledge of it. I told him that I had always been ready to pay all my taxes when I was called upon; and I did not think it gentlemanly treatment to sell any of my lots for taxes; and I told him that he was continually abusing the citizens here. Bagby called me a liar, and picked up a stone to throw at me, which so enraged me that I followed him a few steps, and struck him two or three times. Esquire Daniel H. Wells stepped between us and succeeded in separating us. I told the Esquire to assess the fine for the assault, and I was willing to pay it. He not doing it, I rode down to Alderman Whitney, stated the circumstances, and he imposed a fine which I paid, and then returned to the political meeting. Bagby stayed awhile, muttering threats against me. I went home, commenced to work awhile, but soon was very sick. Received a private communication from a Mr. Braman, stating that the writ was returned to the governor and killed. Hyrum and Hoge called at the office, when Hoge acknowledged the power of the Nauvoo Charter habeas corpus. Esquire Walker gave a stump speech at the stand until dusk, and was immediately replied to by Esquire Hoge for over two hours, having lit candles for the purpose to hear them politically castigate each other. The Twelve visited Alleghany City. Elders Young, Page and Kimball preached in the evening. The Temple is progressing steadily. The walls of the noble edifice continue to rise, and its completion is looked forward to with great interest and anxiety by many. All kinds of improvements are going on rapidly in Nauvoo and vicinity. Houses are going up in every direction {525} in the city and farms are being inclosed without. "The wilderness" will soon "blossom as the rose." Elder Luman A. Shurtliff writes that he has traveled in the New England States, and recently baptized twenty persons. _Wednesday, 2_.--I was a little easier today and rode out to Jacob Baum's to borrow money. In the evening conversing with Dr. J. M. Bernhisel. A subscription has been got up to build a house for Elder Willard Richards, to which I subscribed a city lot. The brethren subscribed $25 cash, 10 cords of stone, 30 bushels of lime, 105 days work, $59 in work, 15,900 bricks, glass, lumber and other materials, together with a quantity of produce. I hope the day is not far-distant when my clerk will have a comfortable house for his family. _Thursday, 3_.--Elder Beck of Pittsburg having paid $48 for the passage of six of the Twelve Apostles to Baltimore, they started this morning and rode all day and night over the Alleghany mountains in the stage. I continued unwell. I received $800 in specie, and a $200 note from Benjamin Meginness for one hundred acres of land. _Friday, 4_.--My health improving, I rode out to the farm. In the evening went with Emma to visit Elder Cahoon, where I met my brother Hyrum and his wife. _Saturday, 5_.--Elders Brigham Young, Heber C. Kimball, Orson Pratt, John E. Page, Wilford Woodruff and George A. Smith arrived in Philadelphia at 4 a.m., having traveled four hundred and thirty miles in forty-eight hours by stage, railroad and steamboat. A very severe storm of wind and rain raged in Philadelphia in the evening, doing immense damage. _Sunday, 6_.--Meeting at the stand. Elder Parley P. Pratt preached on testimony. When he closed, I told the people I would preach my sermon next Sunday, I was not able today; but I would now speak on another subject--viz., the election. {526}_The Prophet's Attitude on Politics_. I am above the kingdoms of the world, for I have no laws. I am not come to tell you to vote this way, that way or the other. In relation to national matters, I want it to go abroad unto the whole world that every man should stand on his own merits. The Lord has not given me a revelation concerning politics. I have not asked Him for one. I am a third party, and stand independent and alone. I desire to see all parties protected in their rights. As for Mr. Walker, he is the Whig candidate, a high-minded man. He has not hung onto my coat tail to gain his election, as some have said. I am going to give a testimony, but not for electioneering purposes. Before Mr. Walker came to Nauvoo, rumor came up that he might become a candidate. Said I--He is an old friend, and I'll vote for him. When he came to my house, I voluntarily told him I should vote for him. When I made him acquainted with the ordinances of Nauvoo, in relation to writs of habeas corpus, he acted in accordance therewith on my testimony. The rascals (Reynolds and Wilson) took Walker's and Montgomery's security when I was arrested. Walker made Reynolds come to me and beg my pardon for the abuse he gave me; and through his means and influence the pistols were taken from the rascals. He (Walker) withdrew all claim to your vote and influence if it would be detrimental to your interests as a people. Brother Hyrum tells me this morning that he has had a testimony to the effect it would be better for the people to vote for Hoge; and I never knew Hyrum to say he ever had a revelation and it failed. Let God speak and all men hold their peace. I never authorized Brother Law to tell my private feelings, and I utterly forbid these political demagogues from using my name henceforth and for ever. It is my settled opinion that if Governor Ford erred in granting a writ against me, it is an error of the head, and not of the heart; and I authorize all men to say I am a personal friend of Governor Ford. The cap to Parley's sermon is this--Every word that proceedeth from the mouth of Jehovah has such an influence over the human mind--the logical mind--that it is convincing without other testimony. Faith cometh by hearing. If ten thousand men testify to a truth you _know,_ would it add to your faith? No. Or will ten thousand testimonies destroy your knowledge of a fact? No. I don't want any one to tell I am a prophet, or attempt to prove my word. I prophesy in the name of God Almighty, they [the Saints] shall bear off the palm. Hyrum Smith explained at some length concerning the election. {527} Emma started to St. Louis to transact some business for me, it not being prudent for me to go to Missouri. _Meeting of the Twelve Apostles in Philadelphia_. The quorum of the Twelve Apostles in Philadelphia held a meeting in the Canaanite Church. About three hundred Saints were present. Meeting was opened by Jedediah M. Grant, and President Brigham Young addressed the congregation at considerable length. He said that a man or woman may ask of God, and get a witness and testimony from God concerning any work or messenger that is sent unto them; but if a person asks for a thing that does not concern him, such as governing the Church, as a member of the Church inquiring concerning the duty of a presiding Elder, what the prophet or the Twelve ought to do, &c., he will not get an answer. It he does it will not be from God. He also remarked that if any in the Church had the fullness of the Melchisedec Priesthood, he did not know it. For any person to have the fullness of that priesthood, he must be a king and priest. A person may have a portion of that priesthood, the same as governors or judges of England have power from the king to transact business; but that does not make them kings of England. A person may be anointed king and priest long before he receives his kingdom. In the evening Elder Orson Pratt preached, and was followed by Elder George A. Smith. (_Above from Wilford Woodruff's Journal_.) _Monday, 7_.--Election of Representatives to Congress and state and county officers, the Democratic ticket prevailing in Nauvoo by an overwhelming majority. _Tuesday, 8_.--The Twelve in Philadelphia went out on a pleasure excursion on the Delaware river, with about one hundred and fifty of the Saints. They went down to Glouster Point and spent the day in various innocent amusements. _Wednesday, 9_.--I rode out to my farm with a gentleman. _Thursday, 10_.--Rode through the city with my brother Hyrum. OBITUARY. (_From the Times and Seasons_.) _Friday, 11_. It is with regret that we announce the death of our respected brother, General James Adams, of Springfield. He joined the {528} Church some time ago in the above place, and had come to Nauvoo for the purpose of arranging matters preparatory to his removal to this place. He was attacked by the cholera morbus, and died on Friday night, the 11th instant. He has left an amiable family and a large circle of acquaintances, by whom he was greatly respected, to mourn his loss. Peace to his ashes! _Saturday, 12_.--Emma returned from St. Louis. I was sick at home. Robert D. Foster having on Monday last been elected school commissioner, and George W. Thatcher, clerk of county commissioner's court, they went to Carthage to give bonds and take oath of office. When before the court, Harmon T. Wilson, John Wilson, Franklin J. Morrill and Prentice, and twelve or fifteen others, came in armed with hickory clubs, knives, dirks and pistols, and told the court they must not approve the bonds [of the above officers elect] or swear them into office; if they did blood would be spilt; and pledged their word, honor and reputation, to keep them out of office and put down the Mormons. The bonds, however, were accepted, and the mob gave notice of a meeting of the anti-Mormons of Hancock county for Saturday next, to consider about the Mormons retaining their offices. Elder Willard Richards was sworn into office as recorder of the city of Nauvoo. {529} CHAPTER XXVIII. THE PROPHET ON THE LIFE AND CHARACTER OF JUDGE ELIAS HIGBEE--LIFE AND RESURRECTION--EXPLANATION Of ELECTION DAY TROUBLES--GOVERNOR FORD'S REFUSAL TO PLAY INTO THE HANDS OF MISSOURI--ANTI-MORMON AGITATION AT CARTHAGE--ELDER JONATHAN DUNHAM'S REPORT OF HIS WESTERN EXPLORATIONS. _Sunday, August 13, 1843_.--I went to the stand on Sunday morning, August 13, 1843, and preached on the death of Judge Higbee, a synopsis of which was reported by my clerk, Dr. Willard Richards. _The Prophet's Remarks at the Funeral of Judge Higbee_. BRETHREN AND SISTERS, you will find these words in II Peter iii:10, 11:--"But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat; the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness." I am not like other men. My mind is continually occupied with the business of the day, and I have to depend entirely upon the living God for every thing I say on such occasions as these. The great thing for us to know is to comprehend what God did institute before the foundation of the world. Who knows it? It is the constitutional disposition of mankind to set up stakes and set bounds to the works and ways of the Almighty. We are called this morning to mourn the death of a just and good man--a great and mighty man. It is a solemn idea that man has no hope of seeing a friend after he has lost him. But I will give you a more painful thought. It is simple; for I never design to communicate any ideas but what are simple; for to this end I am sent. Suppose you have an idea of a resurrection, etc., etc., and yet know nothing at all {530} of the gospel, nor comprehend one principle of the order of heaven, but find yourselves disappointed--yes, at last find yourselves disappointed in every hope or anticipation, when the decision goes forth from the lips of the Almighty. Would not this be a greater disappointment--a more painful thought than annihilation? Had I inspiration, revelation, and lungs to communicate what my soul has contemplated in times past, there is not a soul in this congregation but would go to their homes and shut their mouths in everlasting silence on religion till they had learned something. Why be so certain that you comprehend the things of God, when all things with you are so uncertain. You are welcome to all the knowledge and intelligence I can impart to you. I do not grudge the world all the religion they have got: they are welcome to all the knowledge they possess. The sound saluted my ears--"Ye are come unto Mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the firstborn, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the new covenant" (Hebrews xii, 22, 23, 24). What would it profit us to come unto the spirits of the just men, but to learn and come up to the standard of their knowledge? Where has Judge Higbee gone? Who is there that would not give all his goods to feed the poor, and pour out his gold and silver to the four winds, to go where Judge Higbee has gone? That which hath been hid from before the foundation of the world is revealed to babes and sucklings in the last days. The world is reserved unto burning in the last days. He shall send Elijah the prophet, and he shall reveal the covenants of the fathers in relation to the children, and the covenants of the children in relation to the fathers. Four destroying angels holding power over the four quarters of the earth until the servants of God are sealed in their foreheads, which signifies sealing the blessing upon their heads, meaning the everlasting covenant, thereby making their calling and election sure. When a seal is put upon the father and mother, it secures their posterity, so that they cannot be lost, but will be saved by virtue of the covenant of their father and mother. To the mourners I would say--Do as the husband and the father would instruct you, and you shall be reunited. The speaker continued to teach the doctrine of election and the sealing powers and principles, and spoke of the doctrine of election with {531} the seed of Abraham, and the sealing of blessings upon his posterity, and the sealing of the fathers and children, according to the declarations of the prophets. He then spoke of Judge Higbee in the world of spirits, and the blessings which he would obtain, and of the kind spirit and disposition of Judge Higbee while living; none of which was reported. Remarks by President Joseph Smith, on Sunday afternoon, August 13, 1843, reported by Dr. Willard Richards: _The Prophet's Explanation of Election Day Troubles_. President Joseph Smith complained of the citizens of Nauvoo. He reproved some young men for crowding on to the ladies' seats on the meeting ground, and laughing and mocking during meeting; and, as mayor, he instructed the marshal to keep that portion of the grove clear of young men. "The city is enlarging very fast. We have many professedly learned men in this city, and the height of their knowledge is not to know enough to keep in their place." He then complained of the treatment he had received from Walter Bagby, the county assessor and collector, who has exercised more despotic power over the inhabitants of the city than any despot of the eastern country over his serfs. I met him, and he gave me some abusive language, taking up a stone to throw at me: I seized him by the throat to choke him off. He then spoke of Esquire Daniel H. Wells interfering when he had no business, and of the abuses he received at the election on the hill. They got a constable by the name of King. I don't know what need there was of a constable. Old Father Perry said, "Why, you can't vote in this precinct." King took me by the collar and told me to go away. (All our wrongs have arisen under the power and authority of Democracy; and I have sworn that this arm shall fall from my shoulder, and this tongue cleave to the roof of my mouth before I will vote for them,) unless they make me satisfaction, and I feel it sensibly. I was abused and neglected at the ground, and there was not a man in the crowd to say, "This is Brother Joseph, or this is the Mayor." He then spoke of the grog shops, and the disturbance of the crowd in the street by Moeser's grocery. "I have been ferreting out grog shops, groceries, and beer barrels. I have warned the rum and beer dealers to be scarce after this time, and the peace officers to watch the grog shops and give me seasonable notice of any disorder. If they are conducted as they have been, I will rip them up." He then sat down, but resumed--"I had forgotten one thing. We have had certain traders in this city, who have been writing falsehoods {532} to Missouri; and there is a certain man in this city who has made a covenant to betray and give me up to the Missourians, and that, too, before Governor Carlin commenced his persecutions. That man is no other than Sidney Rigdon. This testimony I have from gentlemen from abroad, whose names I do not wish to give. I most solemnly proclaim the withdrawal of my fellowship from this man, on condition that the foregoing be true; and let the Saints proclaim it abroad, that he may no longer be acknowledged as my counselor: and all who feel to sanction my proceedings and views will manifest it by uplifted hands. There was a unanimous vote that Sidney Rigdon be disfellowshiped, and his license demanded. The Twelve Apostles held meetings in various parts of Philadelphia. _Monday, 14_.--Rode out at nine a.m. At home at one p.m. In the evening, attended the funeral of Lydia Walker, who died at my house yesterday. I copy from the _State Register_ as follows:-- _A Post-Election Denial of Governor Ford Menacing the Citizens of Nauvoo_. We have seen and heard a statement that Governor Ford had delayed making a decision upon the demand of Missouri for the militia to arrest Joseph Smith, until after the election, so as by intimidation to compel the Mormons to vote the Democratic ticket. The authors of this desperate and reckless slander take counsel from their own corrupt hearts, and judge others by a knowledge of what they would do in like case. No doubt but that they would do this, and more too, if necessary, to secure the success of their party; and hence their readiness to believe evil of others. If, however, they had been in the least degree inclined to judge correctly, they would have gone, as we have done, to the records of the secretary's office, where they would have ascertained that all these suspicions were groundless, and that the governor had actually decided not to call out the militia eleven days before the election. The following letters we copy from the records in the office of the secretary of state:-- [Mentioned in the above article from the _State Register_.] {533} _Official Documents Proving that Governor Ford Decided not to Call out Militia to Arrest Joseph Smith Previous to Late Election_. EXECUTIVE DEPARTMENT, SPRINGFIELD, ILLINOIS, July 26, 1843. _To his Excellency, Thomas Reynolds, Governor of Missouri_:-- Sir,--The demand of Joseph H. Reynolds, Esq., the agent appointed by you to receive Joseph Smith, Jr., for a detachment of militia to assist in retaking said Smith, has been duly considered by me; and I now, at the earliest moment, after coming to a conclusion on the subject, proceed to lay before you the result of my deliberations. The request for a military force is declined. The reasons which have influenced me in coming to this determination will be furnished to you at large, as soon as I can obtain leisure to do so. I have the honor to be, very respectfully Your obedient servant, THOMAS FORD. EXECUTIVE DEPARTMENT, SPRINGFIELD, ILLINOIS, August 14, 1843. _To his Excellency, Thomas Reynolds, Governor of the State of Missouri_: SIR,--On the 26th day of July last, I had the honor to inform you by letter that, after full consideration, I had come to the conclusion to decline ordering out a detachment of the militia to assist in retaking Joseph Smith, Jr., who was said to have escaped from the custody of the Missouri agent; and in that letter I engaged to furnish you with my reasons at large for coming to that determination. It appears that an indictment was found, at a special term of the Daviess Circuit Court, Missouri, held on the 5th day of June last, against Smith for treason. Upon this indictment, the governor of Missouri issued a requisition to the governor of this state, demanding the arrest and delivery of Smith. A writ was thereupon duly issued by me for the apprehension and delivery of Smith as demanded. This writ was put into the hands of an officer of this state to be executed. The officer to whom it was directed immediately arrested Smith, and delivered him to Joseph H. Reynolds, the agent of Missouri, appointed to receive him. The writ has been returned to me as having been fully executed. After Smith was delivered into the hands of Mr. Joseph H. Reynolds, it is alleged that he was rescued from his custody by the Municipal Court of the city of Nauvoo. Affidavits on both sides of the question have been filed before me, and I also have additional information on the subject contained in a report of Mr. Brayman, Esq., a special agent appointed by myself to investigate and collect facts in relation to the whole matter. {534} The undisputed facts of the case are, that Smith was arrested near Dixon, in Lee county. He was immediately delivered over to Mr. Reynolds. Smith immediately brought an action against Mr. Reynolds for false imprisonment, and held him to bail in the sum of $400. Mr. Reynolds being in a strange country and unable to give bail, was taken into custody by the sheriff of Lee county and held as a prisoner, whilst Reynolds held Smith as his prisoner. The parties finally concluded to get out writ of habeas corpus, and try the legality of the imprisonment in each case. The writs were accordingly issued, returnable before the nearest judicial tribunal in the circuit in which Quincy is situated; and thereupon all parties proceeded in the direction of Quincy, Smith being in the custody of Reynolds, and Reynolds himself in the custody of the sheriff of Lee county. On the road, during their progress, they were met by parties of the citizens of Nauvoo, some or most of whom are said to have been members of the Nauvoo Legion, though there is no evidence that they appeared in a military capacity. There was no exhibition of arms of any description, nor was there any military or warlike array, nor was there any actual force used, though Mr. Reynolds testifies that he felt under constraint, and that Smith, soon after meeting the first parties of Mormons, enlarged himself from his custody. Mr. Reynolds also testifies (and there can be no doubt of the fact) that he was taken to Nauvoo against his will. But whether he was taken there by the command of Smith and his friends, or by the voluntary act of the sheriff of Lee county, who had him in custody, does not appear by any testimony furnished by Mr. Reynolds. The affidavit of the sheriff has not been obtained, though there is an evidence on the other side to show that the sheriff of Lee county voluntarily carried Mr. Reynolds to the city of Nauvoo, without any coercion on the part of any one. After arriving at Nauvoo, a writ of habeas corpus was issued by the Municipal Court of that city, and Mr. Reynolds was compelled by the authority of the court to produce Mr. Smith before that tribunal. After hearing the case, the court discharged Smith from arrest. There is much other evidence submitted; but the foregoing is the material part of it to be considered on the present occasion. Now, sir, I might safely rest my refusal to order a detachment of militia to assist in retaking Smith upon the ground that the laws of this state have been fully exercised in the matter. A writ has been issued for his apprehension. Smith was apprehended and was duly delivered by the officer of this state to the agent of the state of Missouri appointed to receive him. No process, officer, or authority of this state _has been resisted_ or interfered with. I have fully executed the duty which the {535} laws impose on me, and have not been resisted either in the writ issued for the arrest of Smith or in the person of the officer appointed to apprehend him. If there has been any resistance to any one, it has been to the officer of Missouri, after Smith came to his custody; and everything had been done on my part which the law warranted me in doing. Another objection to ordering a detachment of militia, arises out of the militia laws of this state, the forty-third section of which is as follows:-- "Whenever it may be necessary to call into actual service any part of the militia of this state, on a requisition by the executive of the United States, on an actual or threatened invasion of this state, or any of the neighboring states or territories of the United States, the commander-in-chief shall forthwith demand from each division a detachment in proportion to the strength thereof, except as hereinafter excepted, which order shall be delivered by a special messenger to the several commandants of divisions, specifying the number demanded from each division, the time and place of rendezvous, if ordered to march; and if the same be detached under any particular act of the United States, to endorse the same on such order: Provided that whenever the safety of any of the frontier settlements in this state shall, in the opinion of the governor, require it, he may exempt the militia in such settlements from being called into service, and make such further provision for the defense as the necessity of the case may require; which exemption shall be expressed in his orders to commandants of the divisions, who, together with the commandants of brigades, regiments, battalions, and companies, shall govern themselves accordingly. And provided, also, that such militia men may be required to serve as spies on their own frontiers; and that, on actual invasion _or any extreme emergency_, the commander-in-chief, commandants of divisions, brigades, battalions, and companies, may call on the whole or any part of the militia under their respective commands, as the nature of the case may require; who shall continue in service, if necessary, until the militia can be regularly called out." The governor has no other authority, in calling out the militia, than that which is contained in this section; by which it appears that there must be either a requisition from the president, an actual or threatened invasion, or some extreme emergency, to warrant the governor in exercising this power. No one of these contingencies has arisen. There has been no requisition from the president; there has been no actual or threatened invasion of the state; nor is this such an extreme emergency as is contemplated by the law. If we allow that force was exhibited and threatened to compel your agent to carry his prisoner before the municipal court of Nauvoo, that {536} the court there took cognizance of the cause without jurisdiction and against the consent of your agent, it would amount at most to a riot; and to a resistance of authority in a single case, and that, too, under color of law and legal process. To constitute an extreme emergency, so as to justify a call for the militia, there ought, in my opinion, to be something more than a mere illegal act--something more than a design to resist the law in a single instance. The design ought to be general, as in treason, rebellion, or insurrection; in which cases a universality of design is essential to constitute the offense. If a person resist a constable or sheriff, or other officer charged with the execution of process, with an intention to resist the law in that particular instance, such an act is a misdemeanor at most, is indictable as such, and may be met by the _posse comitatus_. But something more than a mere misdemeanor must have been contemplated by the law. It would seem to me that it could never have been intended that the governor should call out the militia in every case, where a constable or sheriff may be resisted; and even in a case of a riotous resistance it would not be an extreme emergency without some military array, some warlike show, or some threatened resistance to the government itself. In this case, there has been no warlike array in the proceedings of Smith and his friends, no exhibition of arms, and no actual force of an illegal character. Mr. Reynolds was not subjected to illegal imprisonment. He was arrested on lawful process; and although that process may have been wrongfully obtained, yet his arrest was not riotous or unlawful, but according to the forms of law. Mr. Reynolds continued in the custody of the sheriff, by virtue of that process, until he was taken to Nauvoo; and although he was taken to that city against his will, and was by that means compelled to take his prisoner there, yet was he taken by lawful process, by an authorized officer who acted, so far as I have any evidence, freely and voluntarily, in so doing. In no one aspect of the case can I consider the present an extreme emergency, warranting a call for the militia according to the provisions of law in this state. Thus, sir, I have stated to you the principal reasons which have influenced me in refusing to order a call of the militia. To my mind they are entirely satisfactory, and I hope they will meet with the approval of your Excellency and the citizens of Missouri. I have the honor to be Your Excellency's most obedient servant, THOMAS FORD. _Tuesday, 15_.--Went in the evening to see Mr. La Forest exhibit feats of strength. {537} _Wednesday, 16_.--At ten a.m., attended the funeral of General James Adams, who was buried with Masonic honors. I sent Sidney Rigdon's affidavit to Governor Ford. _Thursday, 17_.--I held mayor's court through the day, and tried several suits. Elders Parley P. Pratt and Orson Hyde started from Nauvoo for Boston, _via_ Chicago. Elder J. M. Grant wrote me a letter reporting the church in Philadelphia to be in a prosperous condition. _Friday, 18_.--Conversed with Mr. Swartout, of Quincy, and bought from him thirteen quarter-sections of land. Visited the lumber yard. Elders Young and Kimball visited Mount Holly, New Jersey. _Saturday, 19_.--_"Great Meeting of Anti-Mormons!"_ At a public meeting of the citizens of Hancock county, without distinction of party, held at the Court House in Carthage, in pursuance of previous notice, on Saturday, the 19th of August, A.D. 1843. _Anti-Mormon Meeting at Carthage_. Major Reuben Graves was called to the chair, and William D. Abernethy appointed secretary. The object of the meeting was then stated by Valentine Wilson in an animated address. The meeting was afterwards addressed by Walter Bagby and also by Hiram Boyle, of Adams county. On motion of F. J. Bartlett, a committee of nine was appointed by the chair to draft and report resolutions for the action of the meeting. F. J. Bartlett, Walter Bagby, Valentine Wilson, G. M. Swope, R. T. Madison, J. A. Beebe, John Wilson, Henry Hunter, and John Cameron were appointed that committee. After a short absence the committee submitted the following: REPORT. Your committee respectfully requests to be excused from making a formal report at this time, owing to the short time allowed them and the importance of the business that has called us together, and ask to be discharged from further duties and recommend that a committee of six be appointed to draft resolutions and make a report to an adjourned meeting. {538} Whereupon the following gentlemen were appointed to compose that committee,--viz.: Walter Bagby, F. J. Bartlett, Stephen Owen, Stephen H. Tyler, Valentine Wilson and Joel Weston. The meeting then adjourned to meet again at this place on the 6th of September next, at one o'clock p.m. REUBEN GRAVES, Chairman. W. D. ABERNETHY, Secretary. _Sunday, 20_.--I was at home all day. My brother Hyrum preached at the stand, and Sidney Rigdon read a copy of a letter to show the people that he was not guilty of treachery. _Monday, 21_.--I received a letter from Mr. Patrick, covering one from Mr. J. Hall, of Independence, Missouri, breathing hard things against us as a people. I gave instructions to have them copied with some additional remarks, and sent to Governor Ford. The following is a copy of the letter, with the comments of the _Neighbor_ thereon. _Letter of J. Hall, Missouri, on the Recent Arrest and Trial of the Prophet_. INDEPENDENCE, MO., July 23, 1843. MY DEAR OLD FRIEND:--Your letter dated on the 12th, and mailed on the 14th instant, is just at hand; and not being able to answer your questions correctly or advise you judicially, in relation to the Rockwell case until after I see him and some other of my friends, I will postpone that part of this letter until tomorrow, and in the meantime will say such things as I can write about without much reflection. Sheriff Reynolds, upon his return gave me his compliments from you and for the first time I learned that you resided in Illinois. He also gave a narrative of his adventures in your state, which was anything but favorable, either to the reputation of your people or yourself, as a law abiding people or a profound or honest lawyer. Certainly there can be but little virtue in the community, and little honesty in the officers or the law, who will trample upon the forms of justice, the laws of the country and bid open defiance to both in the manner that Sheriff Reynolds informs us that you acted with him, after his arrest of the Mormon Prophet. That the state courts have a right upon a writ of habeas corpus to investigate the legality of all imprisonment within {539} their respective chartered limits, whether such imprisonment is by the authority of the United States or of a state, no sound lawyer, perhaps, will doubt; but it is equally certain that no court upon such a writ has any right to go beyond the forms and the _prima facia_ evidence of the case. If the officers of courts and the community are so corrupt as to disregard their own laws and trample them under their feet, and liberate their criminals in defiance of law, then it appears to me that the power of self government is extinct; if Illinois by her own authority, cannot capture the prophet, it will be but a small matter to raise volunteers enough here to raze the city of Nauvoo to the ground; if Illinois fails to deliver up Jo Smith, there will be something serious between the two states. Missouri will have Jo Smith for trial or impose as powerful restrictions as the Constitution will allow upon the intercourse of the citizens of Illinois in Missouri. If the governor of Illinois is so imbecile as to allow his warrant to be disregarded by the Mormons, and permit the Prophet to go at large, then let him be impeached, and a new, honorable, energetic man be placed in his stead. I have it from a high source that Missouri will hold the whole state responsible for the treatment of our messenger, and for the delivery of the Prophet. Had you liberated the Prophet by a regular writ of habeas corpus without mistreating our Reynolds, I should have gloried in my acquaintance with you; but to have done it in the manner it was done reflects no honor either on yourself, your people, or your government. The Mormons are only a lawless banditti, and I fear the pestilence has contaminated the whole community; and if Reynolds' opinion be correct, yourself among the rest, Holy Jo was not afraid of the "injustice of our people;" it is the just punishment and their violated laws that he fears. I will now give you an impartial opinion of the prejudices against Rockwell here, and my opinion of his guilt. There is not a man in this community but believes him guilty. There is a chain of circumstances against him so strong that no rational man can doubt his guilt. I was at Boggs' house two minutes after the deed; it is in sight of mine; and the insidiousness of the offense renders it difficult to restrain the citizens from hanging him up without judge or jury. So far, however, we have succeeded in quelling it; but should he be discharged upon trial, the power of man cannot save him. (More tomorrow.) J. HALL. _Editorial Comments of the "Nauvoo Neighbor" on the Foregoing Letter_.[A] [Footnote A: The editorial is by John Taylor.] The foregoing letter was sent from J. Hall, of Independence, Missouri, to a respectable lawyer of Dixon, Illinois, and by him with an explanatory {540} letter enclosed and forwarded to General Smith of this city; and after retaining copies, it was thought advisable to forward both the originals to Governor Ford for his consideration. By this proceeding it is not to be understood that the citizens of Nauvoo fear that "_volunteers from Missouri will raze Nauvoo to the ground_." There is too much honor and patriotism in Illinois to allow such a barbarous and disgraceful transaction; but it was done to apprize his Excellency of the mode and manner of doing business in cases of emergency in Missouri, and to show his Excellency how much responsibility he and the state were under in case the Prophet should not be delivered up on the requisition of Missouri, where, according to the nicest calculations of the famous lawyer Hall, taking Rockwell's case for a sample, if he were discharged upon his trial, "_the power of man could not save him_!" As to the non-intercourse, or _"restrictions"_ which Missouri may assume or _inflict_ over the citizens of Illinois, we have nothing to say. The Latter-day Saints have seen Boggs' signature to such a bill as that and many know the penalty. There is little need of comment on Mr. Hall's famous letter; for to us it seems to be of itself a _comment_ that makes honesty, virtue and common sense blush, and law, liberty and republicism shudder! We appeal to the liberal-minded and proud-hearted Americans, whether such a spot upon the withering character of Missouri could be removed, any more than an African could be washed white, or a wolf be possessed of the innocence of a lamb, unless the Lord interfered. Talk of justice in Missouri! You might as well make a burning limekiln or coal-pit an ice-house or hospital! The ice would melt and the sick would suffocate, _the power of man could not save them_! No wonder a negro could be burned alive in Missouri! No wonder a criminal could be taken out of jail and murdered while the sheriff held a respite in his hand, in Missouri; and no wonder that a Mormon will not risk his life in Missouri; _the power of man could not save him_, even if discharged by what is styled _a court of justice_. To glance at the whole without recurring to the many crimes of the people of the state, officially or unofficially, whether it be feeding prisoners on _human flesh_, or taking them out of jail and _lynching_ them without mercy, to help justice beforehand, or whether it be Boggs' exterminating order or even the present hint at _restriction_ and assumption of _responsibility_, we are apt to believe that the good sense and virtue of the citizens of Illinois in general and the Mormons _especially_ like the _old experienced rat will shun Missouri as a whitened heap under which there is mischief concealed_. Rode out with Mr. Moore. In the afternoon held mayor's {541}court, and tried Frederick J. Moeser for breach of temperance ordinance. Fined him $3 and costs. Mary Ann Young, daughter of Elder Brigham Young, died, aged six years and eight months, of dropsy around the heart. Elders Brigham Young, Heber C. Kimball and George A. Smith arrived in New York. _Tuesday, 22_.--Held mayor's court, and fined Stephen Wilkinson for selling spirits without a license. We constantly hear rumors that the people of Carthage are determined to raise a mob to drive the Mormons out of the state. My brother Hyrum has gone to Plymouth. _Wednesday, 23_.--I attended mayor's court and tried several suits. Sent George J. Adams to Augusta to procure some articles for the temple. Elders Orson Pratt and Wilford Woodruff arrived in New York, accompanied by Elders Jedediah M. Grant and James Sloan. _Thursday, 24_.--Engaged in land business, selling and making titles of land and settling with several individuals. _Friday, 25_.--My brother Hyrum in the office, conversing with me about the new revelation upon celestial marriage. Rain in gentle showers through the day, being the first of any amount that has fallen in Nauvoo since the 1st of June. The earth has been exceedingly dry, and the early potatoes nearly destroyed. Corn has been stunted in its growth and even vines much injured by the drouth. _Saturday, 26_.--Six hundred houses destroyed by fire in Kingston, Jamaica; estimated damage, $1,500,000. The U.S. Steam frigate _Missouri_ destroyed by fire. Elder Jonathan Dunham returned from his exploring excursion west. The following is extracted from his journal: {542} _Extracts from Journal of Elder Jonathan Dunham while Engaged on an Exploration in the Western Country_.[B] [Footnote B: See this volume, page 509.] _Saturday, July 16, 1843_.--Stayed all day at Zarahemla; all night at Mr. Hawley's. _Sunday, 17_.--Miss Daniels finished my tent, &c. Left Hawley's at twelve o'clock, went fifteen miles and camped for the night. In the morning our horses were gone; we hunted for them some time before we found them. _18th July_.--Left the camp at seven o'clock; traveled all day; came within sixteen miles of the agency. Camped on the prairie. _Tuesday, 19_.--Left the camp at six o'clock; passed the agent's house, half-past twelve. Came to Sugar Grove creek; stopped, rested our horses, took dinner, &c., at two o'clock p.m.; stopped at dark on Mesquito creek, and stayed all night. _Wednesday, 20_.--Started at six o'clock; traveled thirty miles; fell in with the Sac Indians, who had been to the old Sac village after corn. At night they got drunk and fought. We encamped at dark, and stayed all night in the timber, on a bluff bank of the Des Moines river. Started late in the morning of Thursday, 21st. We traveled until twelve o'clock: stopped in the round flat of the Des Moines river (here another drunken Indian frolic which lasted all the afternoon); left the ground at half-past two p.m. and went thirteen miles; came within twenty miles of the garrison troops, or Sac settlement, and encamped on the edge of the prairie. _Friday, 22nd July_.--Left for the Sac village; at noon we got parted from each other, and the Indians got drunk and quarreled; and Captain Joe would not go any further. He lay down, was mad, and I could not get him to go. So I left him and went towards the Sac village. Stayed all night at the trading house. _Saturday morning, 23rd July_.--Came to the Sac village, and waited for Captain Joe to arrive with his party. _Sunday, 24_.--Stayed at the Sac waiting for my pilot, who was sick and lame in one knee, so that he could not travel. _Monday, 25_.--This morning at Wapamuneto's; stayed until noon of Tuesday, 26th; then Neotanah, my guide came, and we started off immediately for Missouri; stayed on the prairie all night. _Wednesday, 27_.--Traveled until noon; baited our horses; no water; we had nothing to eat; continued our journey; it rained all the afternoon; stayed all the night in the prairie; lay in the wet grass. _Thursday, 28_.--Started on our journey this morning early. Saw in {543} the forenoon a herd of elk. The Indian went up the hollow to shoot one, while I held the horses out of sight of the elk. He crawled in the grass some fifty or sixty rods, and snapped four times at them when they were lying down; he could not get his gun off. The elk ran off a rifle shot and looked at him. He broke his gun to pieces on the ground and threw it away down the hill, and came back to me swearing mad. Went on until three o'clock, then baited our horses and prepared for a shower that was apparently nigh at hand. We went until sundown, then pitched our tents in the grass; and such rain and thunder and lightning I never before witnessed. Lay all night in the rain. Our tent blew over. _Friday, 29th July_.--We dried our things by the fire, and then went on about twenty-five miles; came to a village of the Pottawatamies about sunset: found nobody at home; went into the house of my guide; his wife was dead, and his son and wife gone to the north on a buffalo hunt. We made a fire, and got something to eat. Late in the night there came four Indians and one old squaw; they brought some jerked venison and some half-boiled corn. _Saturday morning, 30th July_.--We were sent for to the chief's house. We went. The Indians, squaws and children came from every quarter to see the man that had come with Neotanah. Breakfast was ready for us as soon as we came in. This was the first time that I ever ate at a wigwam amongst little and great, when the victuals relished as it did at this time; but this is easily accounted for: hunger will make anything that is eatable taste good. Stayed all day at the chief's house. My rifle seemed to be the great wonder amongst all Indians and squaws; it went the rounds, from one to another, as if it had been one of the seven wonders of the world. This Indian town stands on the creek called the Pottawatamie Tour-se-pas. This creek is from three to eight rods wide, is deep, and often flows its banks. Its length is sixty miles and it enters into the Missouri river, thirty miles from Pottawatamie town. _Sunday, 31_.--Nothing this day transpired worth mentioning. About three o'clock p.m. a delegate from the Pottwatamie tribe returned from Iowa river, where he met in council with two of the Sioux and one Winnebago. He said the distance from the Pottawatamies to Galena is five hundred miles. _Monday, 1st August, 1843_.--This day I spent in looking up the creek for a mill seat, and found one and two beds of iron ore. _Tuesday, 2_.--This morning the chief of the warriors brought me two cat fish, and left them in the wik-a-up where I stayed. I cooked half of one of them, and it eat very good. The Indians all are very kind to me, more so than I could expect. This tribe is somewhat scattered, {544} through the timber up and down the creek; but the main village or town stands on an eminence that overlooks the whole of the rest of the Indian habitations. It appears to be a healthy habitation. The water is good and the climate wholesome. Some considerable timber, though no very great sawing timber, except bass wood, black walnut, some cottonwood. This tribe have been here for six years from Rock river. The Pottawatamies this side of the Missouri river, they say, will number 2,000 men, women and children. Thirty-four miles from the Pottawatamie town to the Council Bluffs, 200 miles south lies Fort Leavenworth; and about the same distance southeast lies Far West. One hundred miles north is a buffalo country, where the Pottawatamies hunt and catch buffalo. _Wednesday, August 3_.--Council met at two o'clock. They own five millions of acres of land. Last annuities, the number was 1,552 souls. Council arose at sunset, when the decision was made that Neotanah should conduct me back again to the agency in Iowa, on the nearest and most convenient route. The head chief was to conduct me home; but in council a messenger arrived and brought news that the superintendent of the annuities had arrived at the garrison, Leavenworth, and the middle of August he would visit the chiefs at Council Bluffs to pay them their money. Be said he was very sorry that he could not conduct me to Nauvoo; he wanted to see the place and the people. The interpreter appeared very friendly indeed, and regretted much that he could not go with me home; but said he would visit Nauvoo in the spring, as early as the weather and streams of water would permit. _Thursday, 4_.--This morning I discovered a little dissatisfaction in some, which began to cause a division, that the same Indian that conducted me to their nation should conduct me back again. The Pawnees on the head of the Big Platte, 150 miles from Council Bluffs. About the 7th of July, (1843) the Sacs, 600 men, came against the Pawnees, 160. They fought from daylight until noon, killed sixty Sioux and about sixty-two of the Pawnees. The missionary went upon the bluff and saw the battle. They offered no abuse to the whites. _Friday, 5_.--Nothing of note passed. _Saturday, 6_.--This day I took dinner with a friend, who had just come from the buffalo hunt. His daughter cooked a johnny cake and got some tea; had sugar a plenty, and buffalo meat. This, for the first time that I had seen any corn meal, was pounded in a mortar, and the finest sorted out and baked; but the manner in which it was wet up and shortened was a caution to the hogs. But this all passed over very well. I have no reason to complain, for they did the best they knew {545} how. Severe hunger made all things relish well that was eatable for dogs. _Sunday, 7_.--Went down the creek to make some arrangements about returning home. Saw some new Indians, and had to go and dine with them; then, after dinner, went up town and stayed all night. _Monday, 8_.--Went about eight or ten miles after wild honey; found two trees, got the honey, and returned home by dark the same day. _Tuesday, 9_.--This morning had breakfast of honey, and buffalo meat dried and smoked; then, in about one hour and a half, boiled corn and elk bone broth was served up. This was a great dish amongst the Lamanites; but not so good a dish for me as I have seen in past days in my own land and amongst my own people. On the 8th instant a great feast was held at the Black Chief's, called the buffalo feast, or after the buffalo hunt was over; and all returned in safety and all their labors crowned with success. An address was delivered by a subordinate speaker because the chief was very ill. This address or sermon was lengthy and delivered in great oratorical style. At the end of the last sentence the congregation responded a loud amen; then they commenced eating as the feast was prepared already. After the feast the singers commenced to sing, and sang three songs, the dances commenced at a loud whoop from the war chief. After dancing was passed off the priest offered up a prayer to the Great Spirit for giving them good hunting. The congregation then dispersed. _Wednesday, 10_.--Another feast was prepared for the lower town, who were absent at the first feast. This last feast held all night, or the dance continued all night. _Thursday, 11_.--I went to the lower town and visited them: they also were very friendly. The town is situated on the east bank of the river, about three miles below the middle town, and the middle town about one mile below the upper town. The head chief lives in the middle town and one chief in each of the other towns. _Friday, 12_.--All was still and quiet, nothing going on worthy of notice; all busy about their employment. The old men were lying on their couches and smoking their pipes; the old women were making sacks in which to gather their corn and beans and potatoes: the young women were making mats to sleep on and weaving wampum belts for the warriors; the young men were constantly riding from town to town visiting and playing cards and gambling continually after the return from their buffalo hunt, which lasted fourteen days. When a hunter rides out for elk or deer, and returns with the spoils, he rides to the door of his wigwam, where he finds his wife sitting at work, and a kettle of corn and beans and a little buffalo meat {546} or bones broken, or elk meat, all ready for him. If not quite done, she steps to the next door and returns with his wooden bowl and ladle full. The Indian throws off at the door his meat in a great hurry, unharnesses his horse, lies down on some skins or blankets and eats his food prepared for him, enough for four white men. The meat is left in charge with the squaw. He has no more care of it. He has done his part in getting the meat and bringing it to his house. The squaws then prepare and dry or smoke the meat. This they call jerking the meat, so that it will not spoil. Meat prepared this way is dried in the blood, and will keep year after year if not eaten before. Nothing of notice occurred through the day. I spent the forenoon in the town. In the afternoon I went to see the Indian who was appointed by the council to conduct me home. He was gone to the lower town on a drunken frolic. I stayed until he came home, which was a little before sunset. I then returned to my place of lodging. Soon after I had got to bed or laid down upon my blanket, I heard the beating of a drum. An Indian came in, or came to the door and said that we must all attend the feast or dance. At an instant each one caught a bowl and ladle, and ran for the place of gathering. I went with the crowd, though not equipped. I had no bowl or ladle, but was made welcome as though I was an Indian with the rest. A place was prepared for me to sit or lie down as I chose; and as they all lay down, I laid down with the rest, between two large warriors, who soon commenced smoking their pipes. The music was continually playing. After smoking was past, the war chief began to dance, and was followed by his braves with a hideous yell as each fell into the dance. They passed around the room three or four times, and then they were joined by the squaws. They all and each one performed their parts well that was assigned them, from the least to the greatest; and I think better time kept by those that danced I never saw before. All was solemn and silent as though they were going to be burnt at the stake,--except, when the chief gave the whoop, they all answered with a yell that would reach the very heavens. This dance continued about one hour while the supper was preparing. They then all took supper; and after supper, commenced dancing again as usual. This performance lasted until about three o'clock in the morning when all went quietly to their homes. The next morning, the chief sent for me to take breakfast with him. I immediately went. The two little girls were cooking, frying flour pancakes. The chief's wife was busily engaged attending on her sick child in s small booth built for that purpose out at the door. These cakes above mentioned, fried by those little girls, were just scorched {547} a little on either side, and the middle was dough. As it was those cakes and sweetened water was a good breakfast. _Saturday morning, 13_.--This morning the chief told me that in consequence of being used in the manner I was, in coming to visit them, they had come to the conclusion that they would not let the same Indian go back with me that came with me, and that they had selected in the first council, but after more investigation, they concluded to make a new selection of men that would be more respectable and could do honor to their nation, and have authority to act for the tribe; and it would be satisfactory to the whole nation, as the nation was much displeased with the conduct of Neotanah, and in council gave him a severe flogging, and said that he was not fit to go anywhere amongst the whites. They seemed to express much regret and feeling of sorrow that I had received such treatment from one that pretended to be a friend and an honorable man of the Pottawatomies, for they consider themselves honorable men. While I now write, I have seven of the most honorable in the tribe around me--the head chief and his counselors. One of them is aged, his head is silvered o'er with age; while in his prime none could endure more fatigue, none whose constitution was stronger than his: but now he says, he is soon to go and shake hands with the great Shaminyto (that is, God) that had made him, and had given him strength to hunt, and in war to fight his enemies. Here the old man would show the wounds received in battle, in fighting for his nation, his wife and little ones. He said he had never fought but on the defensive. Ninety-eight years, as near as he can remember, he has seen; and now, he says, he wants to know how the Mormons worship the great Shaminyto different from what he did; if the best way, he wanted to get into it before he went on his journey to see the great Shaminyto. _Sunday, 14_.--There is no day known amongst these Indians. Every day is alike unto them. They have no day of the month, neither day of the week. All things move on one day after another. They count their months by moons, and twelve moons make a year. They can tell how many years they have lived in the west, and most of them can tell how old they are, &c. _Monday, 15_.--This morning the Indians arrived from Missouri, and brought an interpreter, and one to go to the East or to the Mississippi, to conduct me home and to see the big chief. Council is to sit at nine o'clock this morning; but in consequence of the head chief's child to be buried this morning, council will be called immediately after dinner. The afternoon was spent in business matters, writing, preparing for the journey to Nauvoo. {548} _Tuesday, 16_.--This morning I went to see a squaw that was bitten last night by a rattlesnake twice upon the top of her left foot. She was in great pain all night, her foot and leg very much swollen. In the afternoon the Indians all met for worship and to prepare for drawing the blankets and money. They were as merry as bees in a hive, old and young, from the grey head to the suckling on a board. They had their meeting until one o'clock in the morning. Danced and prayed and preached some. _Wednesday, 17_.--They commenced again the worship about sunrise, dressed in the richest and best style possible, except some few who were employed in cooking for the rest. Here I will notice that the most profound silence and good order that I ever saw in any congregation whatever, small or great, was observed. All that is wanting to make them the happiest people in the world is the Gospel, a perfect knowledge of it, and to feel its power. Their sectarian creeds and ceremonies would go to the moles and bats soon. Although they labor with as much energy of body and mind, and have as much zeal as the shaking Quakers, yet it is heathen worship, like all other sectarian societies. Their idea of the Supreme Being is much more consistent than many of the holy enlightened sectarians; for the Indians believe in the Great Shaminyto as having body and parts like unto a man. _Thursday, 18_.--This morning, we started for Nauvoo. A long and tedious journey to perform lay before us. We had no compass to steer our course by: the sun rising in the morning was our principal guide. Our course was due east. This course we intended to follow as near as we could. The place we left, Belle Vue, or Mosquito Creek, is in the same latitude as Nauvoo. Therefore on our return, our course must be east; and this direction we followed until we came to the Keosoqua, on the Des Moines river. We traveled fifteen miles unto another Indian village, stayed all night; and in the morning a council was called, and we stayed all day. _Friday, 19_.--At the village we got some provisions cooked, and the chief's brother was sent as a delegate from the band. Our company now consisted of four Indians, one squaw, one interpreter, and myself, seven in number. The interpreter was a white man, half English and half French, formerly from Canada; and since the last war has lived with the Pottawatamies; married a squaw, sister to the chief where we now are. We came to the conclusion to stay all day on Friday, because two of our horses went back to where we first started. _Saturday, 20th of August_.--Left the village at ten o'clock. Traveled all day until dark. Encamped on the battle-ground where the Sioux and Pottawattamies and sixteen of the Oneidas fought. I took up {549} one of their blankets to ride on. We started this morning as soon as it was light enough to see to follow the trail. _Sunday, 21_.--Came to the Naama river, or creek, at twelve o'clock. Stopped and took dinner on a high bank. On this stream, on either side, is a quantity of timber. Where we crossed is a beautiful mill seat, &c. Traveled until dark, and encamped in the weeds all night. _Monday, 22_.--We started at daybreak; went until twelve o'clock; stopped on the east bank of White Breast Creek and took dinner. Here we found plenty of red plums, though not fully ripe; but my comrades dined heartily upon them. This was a good hit for me: when we came to eat dinner they could eat but little. By this means I made out to get nearly enough to satisfy hunger, for I had eaten nothing since the night before. We passed on until we came to English creek. Stayed all night. _Tuesday, 23_.--Started about sunrise without breakfast. Traveled until two o'clock. Crossed the Des Moines river at Eddyville. There I bought a loaf of wheat bread, a loaf of sweet cake and an apple pie, and went up on the side hill to the Indian Spring, and there we all took dinner. And this was a dinner indeed, good enough for the king. I thought the best that I ever ate in may life; but being so extremely hungry, it was delicious, &c. Came ten miles; stayed all night at Mosquito creek; got two ears of green corn apiece and roasted them. _Wednesday, 24_.--This morning we started at day-light, then ten miles from the old agency of the Sacs and Fox. We traveled twenty-five miles beyond the agency, which made thirty-five miles, then encamped for the night. Here we bought some bacon and half a loaf of warm wheat bread. _Thursday, 25_.--This morning some rain and showery. We took a bite and then started for Nauvoo city; traveled until sunset, then camped in the woods about twelve miles from Nauvoo. We killed one grey squirrel, and eat a little dry buffalo meat, and lay down in the rain all night. In the morning we got a few potatoes and boiled them. I killed two grey squirrels and the squaw burned off the hair and boiled them. _Friday, 26_.--We traveled all day in the rain, and at night reached the Mississippi river, and encamped on the bank, above the Potter house. _I have seen much delightful country, but the prospect for bee hunting is not as good as I could wish_. [N. B. The names of places and distances were procured from the Indians and are not accurate.] _August 27_.--The Quorum of the Twelve met with {550} the Saints in the Columbian Hall, Grand Street, New York, in conference. _Minutes of a Meeting of the Twelve in New York City_. Meeting opened by prayer. President Young arose and addressed the meeting in an interesting manner upon the subject of the gathering, the building of the Nauvoo House and Temple. He spoke of the Priesthood, and said that it was a perfect system of government. In the afternoon the conference reassembled; and Elder Kimball spoke in parables--Gather in the wheat and the tares, thrash the wheat and the mill will blow away the chaff. He said an elder could get a people together and could get them to receive the work, if he did not whip the sects so much. He compared such elders to a shepherd who would call up a buck and a flock of sheep and hand them a little salt; and just as they begin to eat, hit him with a club across the head, and the sheep will run away. Elder George A. Smith followed and bore testimony of the work. Spoke of the elders spending their time in speaking about mysteries and speculating about things beyond the grave which they did not understand. Advised them to wait till God revealed hidden mysteries to them before they undertook to preach them to the people. * * * * Elder Smith counseled the elders to be wise enough to let such things alone, in other words to tell the good things of the kingdom which we have received and do understand, and wait patiently until the Lord takes off the veil of darkness. He spoke of the collegiate education he received from President Joseph Smith which was to preach short sermons and make short prayers, which had done him much good in life. President Brigham Young said the scriptures had been mystified to that degree that the greatest divines of the day are as ignorant as the dumb ass concerning the things of God; comparatively they don't know their right hand from their left. We try to revere the scriptures and to make them so simple that the people can understand them. Place a man in this room who is ignorant of science, and take everything out that he can see and then ask him if there is anything in the room. He will say, No, only we two. I tell him there are millions of live animals in the room--that we even breath them; and I will show him by the aid of the microscope that there are live animals in a drop of water, which appear to be eight feet long; but he won't believe it until he sees it through the magnifying glass. So with the unbeliever in revelation. He does not believe in God, in angels or in spirits, because he cannot {551} see them; but let him have spiritual glasses, or obey the commandments of God, get the Spirit of God, and then he can see the truth. A hymn was then sung. Then several questions were asked as follows: 1. Can any officer in any branch of the Church say that his word is law and shall be obeyed? Answer: He can say that his word is law; but does that make it so? Yes, if he has the law of God and delivers it: otherwise it is not. 2. Is it right for a priest to be appointed to accompany a teacher to the house of each member, when his duty is set forth in the Covenants? Answer: Yes, any officer from a high priest to a deacon may visit the Church or members, and be set apart for this purpose, if the Church will receive it. 3. Can a branch of the Church make by-laws on the principle of expediency, which are not specified in any revelation? Answer: Yes, if they wish, they may make laws to stick their fingers into their eyes; but it is like the man who habituated himself to sticking his fingers into a knot-hole in a board partition every morning, until custom compelled him to do it; for having omitted it one morning he felt so curiously at the breakfast table, that he could not eat. He then bethought himself, went and put his finger into the knot-hole and returned with a good appetite, and ate a hearty breakfast.[C] [Footnote C: The answer is not as direct as one might wish it to be, but certainly it is not favorable to the making of by-laws not "specified in any revelation."] Elder Young said that if elders or high priests are so situated that they cannot get word from the Prophet or the Twelve Apostles, they may get a revelation concerning themselves. The Twelve may get a revelation in any part of the world concerning the building up of the kingdom, as they have to establish it in all parts of the world. So any person can ask the Lord for a witness concerning himself, and get an answer, but not to lead the Church: that belongs to the head of the Church. Conference met at half-past ten o'clock, according to adjournment. Meeting opened by singing. Prayer by Elder Jedediah M. Grant. The congregation was then addressed by Elder Wilford Woodruff from II Peter 1:20, 21: "Knowing this first, that no prophecy of the scripture is of any private interpretation. For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost." If the prophecies that had been fulfilled were fulfilled literally, in like manner would those prophecies which are still unfulfilled be fulfilled {552} literally. The gathering of the Saints, the building up of Zion, the gathering of the Jews, the rebuilding of Jerusalem, the establishing of the Church and kingdom of God in the last days, and the preaching of the Gospel to all the world are events looked for by the Latter-day Saints. And notwithstanding these things are unpopular, and not looked for or believed in by the world, yet we feel encouraged to persevere and press forward in assisting to accomplish these great and glorious things, with a firm belief that they will as truly be brought to pass and perfected as those things were which were prophesied in ancient days. He also bore testimony of the truth of the Book of Mormon, Book of Doctrine and Covenants, and of Joseph Smith being a prophet of God. Elder Kimball gave his testimony, when the meeting took a recess for two hours. In the afternoon, after Elder John E. Page had addressed the meeting, Elder George T. Leach was appointed to preside over the Church in New York, in place of Elder L. R. Foster, who was about to remove to Nauvoo. After which several children were blessed, and the meeting adjourned until evening; at which time Elder Orson Pratt addressed the people in an edifying manner concerning the Book of Mormon, its history, what it was, &c.; that it was a history of nearly one-half of the globe, and the people that inhabited it; that it gave a history and names of cities that have been of late discovered by Catherwood and Stephens; that it spoke for the establishing of our government; and what is more highly interesting, it reveals its final fate and destiny; so that, by reading the Book of Mormon, you can clearly see what will befall this nation, and what will be its final end.[D] [Footnote D: This statement of Elder Orson Pratt's views is doubtless faulty. The Book of Mormon does not predict what will befall our nation, The United States, nor "its final end." But it contains a conditional prophecy in relation to the two American continents. These continents are a promised land. They are given, according to the Book of Mormon, primarily to the descendants of the Patriarch Joseph, son of Jacob, as an inheritance, but the Gentile races are also given an inheritance in them with the descendants of Joseph. The whole land, however, is dedicated to righteousness and liberty and the people who possess it, whether of the house of Israel or Gentile must be a righteous people and worship "the God of the land, who is Jesus Christ." In that event God stands pledged to preserve the land and the people thereof, free from bondage of all other nations, and to bless them with very great and peculiar blessings, guaranteeing to them freedom and peaceful possession of the land forever. If the Gentile races shall observe these conditions they and their children are to share in the blessings of the land in connection with the descendants of the Patriarch Joseph. But if they depart from justice, reject righteousness and Jesus Christ, then judgments of destruction decreed in the Book of Mormon, will overtake them until they are wasted away. This is the decree of God respecting the western hemisphere, and is one of the important messages that the Book of Mormon has to deliver to the present generation. See Book of Mormon II Nephi 1:5-12; also Ether 1:42; III Nephi 20:14-20; III Nephi 20:27, 28; III Nephi 21:11-25; also "New Witness for God" Vol. III, pp. 314-323. But it will be seen that these prophecies are conditional, and therefore cannot be held to be predictions of what the final end of our nation, the United States and other nations of the American continents, will be, since it yet remains to be demonstrated whether they will abide or violate the conditions upon which they may possess the continents perpetually.] {553} In that book you will find recorded the pure principles of the gospel of Jesus Christ, as taught by Himself on the continent of America, so plain that no two persons could disagree as to the points of doctrine set forth. He then bore testimony of the truth of Joseph Smith being a prophet of God, and that the Book of Mormon was true; also that the Church of the Latter-day Saints was the Church of God. He spoke about two hours; and after he closed five children were blessed, and then the people were dismissed. _August 27_.--I attended meeting at the stand at ten a.m., and made a few remarks; the following report of which is by Dr. Willard Richards: _Address of the Prophet--Sidney Rigdon's Status--The Priesthood Expounded_. Two weeks ago today something was said about Elder Sidney Rigdon, and a vote was taken to disfellowship him and to demand his license, on account of a report brought by Elder Hyde from Quincy. He [President Smith] then read a letter from Thomas Carlin to Sidney Rigdon as follows: QUINCY, ILLINOIS, August 18, 1843. DEAR SIR:--Yours of the 15th instant was received, but not in time to answer it by return mail. You say that a Mr. Orson Hyde, on board of the steamboat _Anawan_ a short time since, was told by an officer of the boat that a Mr. Prentice, in the vicinity of Quincy, said that some person in high standing in the Church of Latter-day Saints in this place (Quincy) had an interview with you (me) said he would use all the influence that his circumstances would admit of to have Joseph Smith arrested and delivered into the hands of the Missourians, &c. This interview is said to have taken place at the time the first warrant was issued against Smith, and since the last warrant was issued, that the same person had written to you, (me) or had an interview with you, giving the same assurances. It has been publicly said in this town that I (Sidney Rigdon) was the person who had this interview or interviews and correspondence with you. Now, sir, it gives me pleasure {554} to be perfectly able to disabuse you. I have not seen you to my recollection, nor had any correspondence with you, until the present, since 1839; and in all the intercourse I have had with you I have always looked upon you as one of the most devoted followers of Joseph Smith and one of the pillars of the Church of Latter-day Saints. I never sought through the aid of any person to entrap Joseph Smith. A faithful discharge of my official duties was all that I attempted or desired. Very respectfully Your obedient servant, THOMAS CARLIN. [He, President Smith] then resumed: The letter is one of the most evasive things, and carries with it a design to hide the truth. Has any man been concerned in a conspiracy to deliver Joseph Smith to Missouri? If so, who? He then read the 7th chap. Hebrews. Salem is designed for a Hebrew term. It should be Shiloam, which signifies righteousness and peace: as it is, it is nothing--neither Hebrew, Greek, Latin, French, nor any other language. I say to all those who are disposed to set up stakes for the Almighty, You will come short of the glory of God. To become a joint heir of the heirship of the Son, one must put away all his false traditions. I prophesy and bear record this morning that all the combined powers of earth and hell shall not and cannot ever overthrow or overcome this boy, for I have a promise from the eternal God. If I have sinned, I have sinned outwardly; but surely I have contemplated the things of God. Respecting the Melchizedek Priesthood, the sectarians never professed to have it; consequently they never could save any one, and would all be damned together. There was an Episcopal priest who said he had the priesthood of Aaron, but had not the priesthood of Melchizedek: and I bear testimony that I never have found the man who claimed the Priesthood of Melchizedek. The power of the Melchizedek priesthood is to have the power of "endless lives;" for the everlasting covenant cannot be broken. The law was given under Aaron for the purpose of pouring out judgments and destructions. The sectarian world are going to hell by hundreds, by thousands and by millions. There are three grand orders of priesthood referred to here. 1st. The King of Shiloam. (Salem) had power and authority over {555} that of Abraham, holding the key and the power of endless life. Angels desire to look into it, but they have set up too many stakes. God cursed the children of Israel because they would not receive the last law from Moses. The sacrifice required of Abraham in the offering up of Isaac, shows that if a man would attain to the keys of the kingdom of an endless life; he must sacrifice all things. When God offers a blessing or knowledge to a man, and he refuses to receive it, he will be damned. The Israelites prayed that God would speak to Moses and not to them; in consequence of which he cursed them with a carnal law. What was the power of Melchizedek? 'Twas not the Priesthood of Aaron which administers in outward ordinances, and the offering of sacrifices. Those holding the fullness of the Melchizedek Priesthood are kings and priests of the Most High God, holding the keys of power and blessings. In fact, that priesthood is a perfect law of theocracy, and stands as God to give laws to the people, administering endless lives to the sons and daughters of Adam. Abraham says to Melchizedek, I believe all that thou hast taught me concerning the priesthood and the coming of the Son of Man; so Melchizedek ordained Abraham and sent him away. Abraham rejoiced, saying, Now I have a priesthood. Salvation could not come to the world without the mediation of Jesus Christ. How shall God come to the rescue of this generation? He will send Elijah the prophet. The law revealed to Moses in Horeb never was revealed to the children of Israel as a nation. Elijah shall reveal the covenants to seal the hearts of the fathers to the children, and the children to the fathers. The anointing and sealing is to be called, elected and made sure. "Without father, without mother, without descent, having neither beginning of days nor end of life, but made like unto the Son of God, abideth a priest continually." The Melchizedek Priesthood holds the right from the eternal God, and not by descent from father and mother; and that priesthood is as eternal as God Himself, having neither beginning of days nor end of life. The 2nd Priesthood is Patriarchal authority. Go to and finish the temple, and God will fill it with power, and you will then receive more knowledge concerning this priesthood. The 3rd is what is called the Levitical Priesthood, consisting of priests to administer in outward ordinance, made without an oath; but the Priesthood of Melchizedek is by an oath and covenant. The Holy Ghost is God's messenger to administer in all those priesthoods. {556} Jesus Christ is the heir of this Kingdom--the only begotten of the Father according to the flesh, and holds the keys over all this world. Men have to suffer that they may come upon Mount Zion and be exalted above the heavens. I know a man that has been caught up to the third heavens, and can say, with Paul, that we have seen and heard things that are not lawful to utter. Fifteen minutes past one, closed my address. Sidney Rigdon said: "I never saw Governor Carlin but three times, and never exchanged a word with any man living on the subject.[E] I ask pardon for having done anything which should give occasion to make you think so." [Footnote E: i. e. of betraying Joseph Smith to Missouri.] In the evening I attended council and prayer meeting with my brother Hyrum, Newel K. Whitney, Willard Richards, William Law and William Marks. _Monday, 28_.--I was visited by a deputation of Pottawattamie Indians. _Tuesday, 29_.--Elder Brigham Young paid a visit to James Arlington Bennett, Arlington House, Long Island, and baptized and confirmed him next day. I held a mayor's court and tried several cases. Erastus H. Derby was bound over to keep the peace for six months. Previous to the close of the trial he gave up his license as an elder to the Church Recorder. _Wednesday, 30_.--The _Nauvoo Neighbor_ publishes an article from the _Boston Bee_, upholding the chartered rights of Nauvoo. _Thursday, 31_.--I commenced removing into the Nauvoo Mansion. (END OF VOLUME V.) ERRATUM: At page 504 a line is omitted in the third paragraph, fourth line. This should be inserted after the word "commanded;"_--and because they did none other thing than that which they were commanded--_ [Transcriber's Note: in this edition, this change has been made.] INDEX TO VOLUME V. A Adams, Judge James of Springfield, present at introduction of endowments at Nauvoo, 1-2; warns Prophet of impending arrest, 433. Adams, John Q., on right of petition, 283. and note. Addresses to the Church of Latter-day Saints and the public generally, Joseph Smith denounces John C. Bennett, 35-38. Affidavits, John C. Bennett exonerating Prophet from accusation of teaching immorality, 11; ditto, 38; ditto of Wilson Law _et al_., 38-39; Lilburn W. Boggs of, Mo. 67; of City Council concerning John C. Bennett, 67-8; of Hyrum Smith anent Bennett, 71-75; William Law anent Bennett, 75-77; of Prophet's attorneys in Dixon arrest case, 476; Joseph Smith on Missouri troubles, 493-5; of Caleb Baldwin, Lyman Wight _et al._, 496-7. Arsenal, one ordered built at Nauvoo, 430. B Barnes, Lorenzo D., death of in England, 20; eulogy of, 319-20. Bennett, John C, evil designs of upon the Prophet, 4-5; exonerates the Prophet from teaching immorality, 11; resigns his office as Mayor of Nauvoo, 12; statement of before City Council on the character of Joseph Smith, 13; notice given of disfellowship by First Presidency, Twelve and Bishops 18; begs not to be exposed, 18 confesses to wickedness, 18-19 an expelled Mason, 22, 32; article on in _Times and Seasons_, 78-82, and notes; deposed as chancellor of University, 120. Bennett, James Arlington, letters to the Prophet, 112; letter of Prophet to, 156, _et seq_.; baptism and confirmation of, 556. Boggs, Lilburn W., ex-Governor of Missouri, report of attempted assassination of, 9; assassination of reported in Quincy Whig, 14. _Boston Weekly Bee_, on Mormonism, 322; character sketch of the Prophet in, 406-8; judgment of on Mormonism, 518-28. Brayman, Mr., secret agent of Governor Ford, 493. Brewster, James Collins, revelations of, 214-15. Butterfield, Justin, counsel for the Prophet, Springfield trial, 215-223. C Call, Anson, on Joseph Smith's prophecy of removal of Saints to Rocky Mountains, 85-6, and note. Carlin, Governor, of Illinois, acknowledges proceedings against Joseph Smith illegal, 91; duplicity of respecting Nauvoo affairs, 118-19. Carthage, Hancock county, threats of mob violence at, 528. Charts, phrenological, of Joseph Smith, 52-5; of Willard Richards, 58-60. _Chicago Democrat_, account of Prophet's arrest in, 448-9. Clark, Hyrum, appointed to take charge of emigration from England, 26. Clayton, William, succeeds Willard Richards temporarily as clerk, 49; visit of to Governor Carlin, 118; messenger to warn Prophet of impending arrest, 436; 438-9 _et seq._ Conferences, General, in England, 9-10; at Manchester, England, 21; special at Nauvoo, 136; at Boston, 268; at Augusta, Iowa, 318; general at Nauvoo, April 6th, 1843, 327 _et seq._; special at Nauvoo, appointing elders for missions, 347-352; Batavia, N. Y., 352; at Kirtland, 352; at Vinalhaven, Fox Island, Maine, 360; special at Nauvoo, 369; minutes of at Manchester, 418-19. Conover, Peter W. his account of relief expedition, 450-1; reveals plot against Prophet, 452-3. Cob, Col., Indian, speech of, 358-9. Council, High, Nauvoo, investigates charges against John C. Bennett, 21; minutes of, 119; case of Wilson Law and Nickerson, before, 280; decision of in Hoyt case, 311; Coltrin vs. Matthews, 371-2; of the Twelve _et al_., 131-2. Cowan, John D., assists the Prophet, 299; appointed aid de camp, 364. Cowdery, Oliver, Prophet's inquiry concerning, 368. Court, Mayor's at Nauvoo, proceedings in, 365-68; orders of in case of Joseph Smith, 474; approves copies of evidence before, 497. D Derby, Erastus H., assists the Prophet when in retirement, 90-95; blessings of Prophet upon, 106-7. De Wolfe, Episcopal minister, preaches at Nauvoo, 427. Dixon, the Prophet at, 439. Duncan, Joe, a horse, 60. Dunham, Jonathan, aids the Prophet in seclusion, 90-109; appointed superintendent to build arsenal, 430; starts on exploration expedition, 509; returns from expedition from the west, 541; extracts from his journal--an expedition to the west, 542-549. E Editorials, _Times and Seasons_, on persecution, 98-103; on happiness, 134-36, and note; the Lions of the press, Joseph Smith, 274-7; On Nauvoo charter _Wasp_, 306; _Times and Seasons_ on ancient records, 372-4; introducing _Nauvoo Neighbor_, 380-2; on proscription of the Jews, 434; _Nauvoo Neighbor_, on recent Dixon arrest of the Prophet, 507. Edwards, B. S. Esq., counsel for the Prophet, 221. England, mission in, summary of work, 308. _Epistles_, see _Letters_. F Ford, Governor, inauguration of--against Nauvoo charter, 200. Foster, Robert D., charges preferred against for abusive language, 14. G God, government of, 61-66; Kingdom of, sermon on by the Prophet, 256-9. Grant, Jedediah, M. questions the Prophet, 303. H Habeas Corpus, bill on in city council, 84; on habeas Corpus procedure, 87-8. Higbee, Elias, death of, 420-21, and note. Higbee, Francis M., complains of having wickedness exposed, 49: statement of in denial of Bennett's charges, 77-78. Higbee, Chauncey L., excommunicated by High Council, 18. Hoge, Joseph P., candidate for Congress, conversation of with Prophet, 518-21; acknowledges power Nauvoo charter on habeas corpus, 524. Huntington, Dimick B., elected coroner of Nauvoo, 18. Hyde, Orson, return of from Jerusalem, 200; with the Prophet at Ramus, correction of 323-5; appointed on mission to St. Petersburg, 488. I Illinois, State Register, on the Dixon arrest of the Prophet, was it a political trick? 513-15. Indians, visit of to Prophet, 365; interview with Pottawattamie chiefs, 479-80. J Johnson, Benjamin F., remarks of the Prophet to, 391. K Kilburn, Edward and D. W., charged with designs of bringing mob to Nauvoo, 61. Kimball, Hyrum, accused by the Prophet of making evil insinuations, 12-13. Kimball, Heber C, takes initiative in organizing Young People's Association, 320 _et seq._; remarks on Word of Wisdom, 428; dream of at Cincinnati, 515-16. Knight, Newel and Joseph, Prophet's friendship for, 125. Knight, Joseph, Sen., esteem of Prophet for, 124-25. Knight, Vinson, death of, 84. L Law, William, defense of the Saints by, 32-34; conversation with sheriff, meeting of the Prophet, confidential friends, 89-90. Legion, Nauvoo, trial and sham battle of, 3-5; officer's drill of, 369; parade of, 383-4; script, copy of, 518. Lyman, Amasa, appointed councilor to the Prophet, 255. Letters, Joseph Smith to Horace R. Hotchkiss, 6-7; Joseph Smith to Mr. Bartlett, editor _Quincy Whig_, 15; High Council to the Church in Nauvoo and the Saints abroad, 15-17; Joseph Smith to Jeanette Richards, 40-41; Joseph Smith to Governor Carlin, 42-44; Geo. Miller to Gov. Reynolds of Missouri, 46-48; Gov. Carlin to Joseph Smith, 49-51; Horace R. Hotchkiss to Joseph Smith, 51: Joseph Smith to Horace R. Hotchkiss, 52; Joseph Smith to citizens of Hancock county, 55-56; Gov. Carlin to Joseph Smith, 82; Joseph Smith to Gov. Carlin, 83; the Prophet to Wilson Law, 93-5; Wilson Law to the Prophet, 96-7; Prophet to Emma Smith, 103-5; Joseph Smith to Wilson Law, 105-6; James Arlington Bennett to the Prophet, 112-14; Wilson Law to Joseph Smith, 114-15; Emma Smith to Gov. Carlin, 114-15; Gov Carlin to Emma Smith, 130-31; Emma Smith to Gov. Carlin, 132-4; the Prophet to the Saints at Nauvoo, baptism for the dead, 142-44; William Law to _Times and Seasons_, 144; Female Relief Society to Gov. Carlin, 146-48; Prophet to the Church, baptism for the dead, 148-53; Gov. Carlin to Emma Smith, 153-5; Prophet to James Arlington Bennett, 156-9; Brigham Young to _Times and Seasons_, 161-2; James Arlington Bennett to the Prophet, 162-4; William Clayton to Saints of Nauvoo, 169; James Arlington Bennett to J. G. Bennett, 170-2; Justin Butterfield to Sidney Rigdon opinion on requisition of Missouri for Joseph Smith, 173-9; Geo. D. Watt to Joseph Smith, 184-5; the Prophet to Horace R. Hotchkiss, 195-6; Orrin P, Rockwood to the Prophet, 198; Gov. Ford to Joseph Smith, 204-6; Justin Butterfield to Joseph Smith, 206; James Adams to the Prophet, 206; the Prophet to Josiah Butterfield, 250; John C. Bennett to Sidney Rigdon and Orson Pratt, 250-1; the Prophet to the _Wasp_, 259; Joseph Smith to Hon, R. M. Young, 266; Sidney Rigdon to Mr. Bryant, 273; the Twelve to the Church, 279-80; Sidney Rigdon to Alfred E. Stoakes, 280-1; the Twelve to the Church, 293; Willard Richards to Mr. Bagby, 304; Joseph Smith to Sidney Rigdon, 312-14; Sidney Rigdon to Joseph Smith, 314-16; J. H. Reynolds to Newel K. Whitney, 352; Hugh L. Legare to Joseph Smith--Canard, 363; H. R. Hotchkiss to Joseph Smith, 382; Brigham Young to the Church in Philadelphia, 413; Samuel C. Owens to Gov. Ford, 422; Gov. Ford to Sheriff Reynolds, 492; Willard Richards to Brigham Young _et al._, 511-13. M Mack, Temperance, visits the Prophet, 119. _Maid of Iowa_, river boat, purchase of, 386, 417-18; expedition of to relief of the Prophet, 481-4. Markham, Col. Stephen, elected colonel in Legion, 165; resigns as alderman, 288; messenger to warn tee Prophet of impending arrest, 436-438-9 _et seq._; meeting of with the Prophet, 439; arms the Prophet, 443; reveals existence of conspiracy, 451-2; messenger to Gov, Ford, 484; report on movements at Springfield, 500. Meetings, political, at Nauvoo, addressed by Prophet, 19; at Nauvoo, Prophet denounces John C. Bennett at, 34-35. Mission, British, progress of work in, 6, Mission, Pacific Isles, 386; 404-5. Miller, William, Second Adventist, teachings of, 272 and note; his "Day of Judgment," 326 and note. Missionaries, list of special, 485. Mormon, Prophet's definition of, 399. McFall, Gen. Hugh, denies signing military order, 164. N Nauvoo, division of into ten wards, 119-20 and note; municipal seal of, 194-5; division of into ten wards, 198-200; charter of considered in Legislature, 294; repeal of part of by the house, 295; motto of, 305; industries of menaced, 436-8; 4th of July celebration at, 433, 488-92; public meeting at in relation to arrest of Joseph Smith, 474-6. _Neighbor_, a Nauvoo Weekly, paper, 304; first number of issued, 380. Newhall, J. B., lectures on Nauvoo, 431-2. Nye, G. N., Master Mason, Prophet's remarks on, 370. O Olney, Oliver, trial of, 269. Ordinances, on writs of _habeas corpus_, 57; ditto, 87-88; on returns of, 161; regulating proceedings on, 185-192; on currency, 297; concerning strangers in city, 457-8. P Page, Elder John E., unwisdom of, 521. Pawpaw Grove, the Prophet at, 444-5. Petitions, Nauvoo City Council to Governor Carlin, 68-70; Joseph Smith for writ of _habeas corpus_, 461-65. Philadelphia, meeting of Apostles at, 527. Phelps, W. W., _vade mecum_, authority of, 253-4. Pittsburg, Apostles at, 520-21, 523. Pinery, lumber from for Temple, 45-6; expedition to started, 57. Plates, Kinderhook, discovery of, 372-8 and notes. Powers, lawyer in the service of the Prophet, 89, 91, 95. Pope, Judge, decision on the Prophet's case at Springfield, 223-231; modifications of his opinion, 244-45, Pratt, Orson, missing from Nauvoo, 60; denies connection with John C. Bennett, 167; exonerated by the Prophet, 252-255-6; rebaptism of, 256. Pratt, Parley P., arrival of at Nauvoo from England, 354. Pratt, Addison, sent to Society Islands, 404-5; 406. _Prophet_, see Joseph Smith; Pagan, remarks of on Temple, 283-4. Proclamations of Mayor Nauvoo, 310-11. Q _Quincy Whig_, account of assault on Boggs, 14-15; report of 4th of July celebration at Nauvoo, in, 49. R Ralston, attorney for the Prophet, 89-91. Rockwood, Albert P., assists the Prophet in retirement, 90; his account of second relief expedition, 454-6. Reynolds, agent of Missouri, arrests Prophet, 439 _et seq_; refuses to submit to _habeas corpus_, proceedings at Nauvoo, 465. Revelation to Joseph Smith, making known unfriendliness of Hyrum Kimball, 12; on keys by which angelic administrations are made known, 267; on eternity of the marriage covenant written, 501-7. Relief Society ladies addressed by the Prophet, 19-21; 23-25; ditto, 139-41. Resolutions, Nauvoo mass meeting passes, 70. Rich, Chas. C, in command of relief expedition, 486-8. Rigdon, Eliza, strange experience of, 121-22. Richards, Elder Levi, in charge of British Mission, 6. Rigdon, Sidney, Prophet's interview with on Nauvoo scandals, 8, 46; reaffirms faith, 121, 123; reports conspiracy against the Prophet, 168; reconciliation of with Prophet, 270; alarmed by false reports, 369; suspected by the Prophet; explanation of, 553, 4, 6. Rockwell, Orrin P., Prophet's blessing on, 125; reward offered for arrest of, 167; prophecy on, 305. Roundy, Shadrach, the messenger to Governor Ford, 509. S Saints, to receive endowments, 2; English, condition of at Nauvoo, 25. _Salem Advertiser_ and _Argus_ article on Nauvoo and the Prophet, 432-3. Scandinavians, in Illinois, labor among, 395. Seichrist, William, excommunicated from Baptist Church, 166. Shokoquon, visit of Prophet to, 378. Signs, in heaven, 301, 304, 309 and note, 310. Smith, Emma, meets the Prophet in his seclusion, 89 92, 95; sentiments of the Prophet towards, 107; illness of, 166, 167, 168, 182. Smith, Hyrum, the Prophet's regard for, 107-8: bankruptcy of, 200. Smith, Samuel H., prefers charge against R. D. Foster, 14; Prophet's appreciation of, 109. Smith, Geo. A., elected member of city council., 13. Smith, William, elected member of Nauvoo city council, 13; remarks of in Illinois Legislature, Nauvoo charters, 201-4; retires from editorship of _Wasp_, 204. Smith, Joseph, the Prophet, inaugurates endowment ceremonies at Nauvoo, 2, and note; suspects treachery of John C. Bennett, 4-5; for moral reform in Nauvoo, 8; denies complicity in Boggs affair, 15; editorial of on the gift of the Holy Ghost, 26-32; rides in Masonic procession, 41-2; sits for drawing of profile for lithograph, 44; reviews Nauvoo legion, 56-57; predicts removal of Saints to Rocky Mountains, 85 and note; arrest on charge of Governor Boggs Missouri, 86-7; reflections of on Missouri procedure, 87; avoidance of officers, 89; courage and calmness of while in seclusion, 97; exaltation of spirit of, 108-9; appreciation of friends, 124-28; sudden appearance of from seclusion, 137; council of to the Church, 138-9; attempted arrest of, 145-6; portrait of painted, 164-5; reward offered for arrest of, 167; advice of to new arrivals in Nauvoo, 180-181; resigns as editor of _Times and Seasons_, 193; responsible to the state as Trustee-in-Trust, 197; petition of to Governor Ford to quash Carlin's writ, 201, 204-5; arrest of by Wilson Law, 209; departure of for Springfield, 209-11; trial of at Springfield, 212-245; explains prophetic calling, 215; views of on negro race, 217-11; discharge of from arrest, 238; return of to Nauvoo, 246-248; discourse of on the Kingdom of God, 256-9; on John the Baptist and the interpretation of scriptures, 260-2; studies German, 264, 272, 292; views on civic policy, 270-1; of the earth becoming Urim and Thummim, 279 and note; remarks of to workmen on Temple, 284-7; views of on constitution of power, 289; on sign of the Son of Man, 290-1: views of on blood atonement. 296; remarks of on greatness, 298; dreams of, 301, 306; preaches at Ramus, 302; indictment found against in Missouri, 307; instructions of at Ramus. Ill, 323-7; remarks of on conditions in Iowa, 334; on the second coming of the Christ, 386-7; expounds the scriptures, 339 _et seq_; remarks of to newly arrived Saints from England, 354 _et seq_; remarks of on death of Lorenzo D. Barnes, 360-3; on salvation through knowledge, 387; on the value of aged men in council. 389; love of for Geo. A. Smith, 390; on the eternity of the marriage covenant, 390; prophecy of on Stephen A. Douglas, 393-4 and note, 395-8; reproves self-righteousness, 401; characterization of himself, 401; on calling and election. 402-3; on temperance societies, 404; discourse of on gathering of Israel--Godhead, 423-27; arrest of at Dickson, 438 _et seq_; arrival of at Nauvoo under arrest, 458 _et seq_; speech of at Nauvoo while under arrest, 465-73; speech of on 4th of July, 489-90; address of at Nauvoo, love of fellowman, 498-500; ditto, on marriage covenant, 510; on burden of his ministry, 516-18; assault of on Mr. Bagly, 524; attitude of in politics, 526; remarks of at funeral of Judge Higbee, 529; explains election day troubles, 531; suspects Sidney Rigdon of treachery, 553-4: expounds Melchizedek Priesthood, 554-5. Snow, Lorenzo, arrives in New Orleans with company of Saints, 252; arrival of at Nauvoo with Saints, 353. Society, Young Gentlemen's and Ladies' Relief, 330, 322. T Taylor, Father, Prophet in seclusion at home of, 169, 180. Taylor, John, becomes editor of _Times and Seasons_, 193; made editor of the _Wasp_, 204. Tate, Elder H., labors of, 409. Town, David, rebukes the Prophet's captors, 445. _Truthiana_, a series of tracts, 318. Twelve, the, to labor in Illinois, 160; council of in Nauvoo, 194; ditto at home of Brigham Young, 265; ditto at Prophet's home, 268; council of, at the Prophet's office, 369-80; record of the first, 412. W Wales, South, preaching in, 281-2, 312. Walker, William, misleads Prophet's enemies, 91. Walker, Cyrus, becomes counsel for the Prophet, 500; political speech of at Nauvoo, 521, 524. Wasson, L. D., report of from mission field, 81-84. _Wasp_ becomes _Neighbor_, 304. Webb, Elder E. M. reports movements of John C. Bennett, 364. Weeks, William, appointed overseer of work on Temple, 553. Whitney, Newel K., Prophet's friendship for, 108. Wilson, Harman T., sheriff, of Hancock county, Ill., arrests the Prophet, 439, _et seq_. Winchester, Elder Benjamin, silenced by the Twelve, 8-9, 403; investigation of, 409-12. Woodruff, Elder Wilford, furnishes powder to expedition going to relief of Prophet, 474. Y Yalrome, meetings at, 387-80. Young, Brigham, preaches at Nauvoo on providing labor for the poor, 44; sickness of, 196; proclamation of to Saints, 248-9; bond executed by, 414; credentials of, 416-17; starts on Eastern mission, 497; views on prophecy, 521-22 and note; baptizes and confirms James Arlington Bennett, 556. 
60056	----	(MormonTextsProject.org), with thanks to Renah Holmes SCRAP BOOK _of_ Mormon Literature VOL. I Religious Tracts Published by BEN. E. RICH _"We have gathered posies, From other men's flowers; Nothing but the thread that Binds them is ours."_ {i} GENERAL INDEX. ARTICLES OF FAITH of the Church of Jesus Christ of Latter-Day Saints.--Joseph Smith, 5. NOTES TO BE REFERRED TO DAILY BY MISSIONARIES: by Prest. Francis M. Lyman, In behalf of the Council of Twelve Apostles, 8. THE PROPHET JOSEPH SMITH TELLS HIS OWN STORY: Joseph's First Vision--Reception Accorded the Prophet's Statement--Angel Moroni Visits the Prophet--The Angel Instructs the Boy--Joseph Views the Plates--Smith Family Meet with Adversity--Prophet Seeks Employment--Prophet Obtains the Plates--Translating the Plates Commenced--Martin Harris Shows Characters taken from the Plates to Learned Men--Aaronic Priesthood Received--Organization of the Church--Removal of Church to Kirtland, Ohio--Persecution in Missouri--Removal to Illinois--Martyrdom of Joseph and Hyrum--Illinois Persecution and Emigration West--Early Pioneer Days--Temples--Missionary Work--Attacks against the Book of Mormon, 11. WHAT MORMONS BELIEVE: Epitome of the Doctrines of the Church of Jesus Christ of Latter-Day Saints--First Principles--The Apostasy--The Restoration--Redemption of the Dead--The Book of Mormon--Church Government--Auxiliary Societies--Divine Authority.--By Apostle Charles W. Penrose, 29. SALVATION: A Dialogue Between Elder Brownson and Mr. Whitby--The Fall and Atonement--The First Principles--Gifts of the Holy Ghost--Preaching Without Hire--History and Organization of the Church--The Visions of the Prophet--The Book of Mormon--Aaronic Priesthood Conferred--Brief History of the Church--Gathering of the Saints.--By Elder John Jaques, 39. EXCLUSIVE SALVATION: Only One Lord, One Faith and One Baptism--Testimonies of Apostles Paul, Peter, James, Jude, and St. John.--By Elder John Jaques, 66. THE ONLY WAY TO BE SAVED: Obedience to First Principles--Baptism--Immersion the Mode--Laying on of Hands--Gifts and Blessings--Authority Necessary--Apostasy--The Restoration.--By Prest. Lorenzo Snow, 77. GOSPEL TO THE LIVING AND THE DEAD: Dead Preached to in the Spirit World--Baptism for the Dead--Necessity of this Vicarious Work--Elijah Bestows Keys for Vicarious Work.--By Prest. George Q. Cannon, 88. JOSEPH SMITH AS A PROPHET: Predictions Uttered by Him and their Signal Fulfillment--His Prophetic Power Established by the Scriptural Rule. A Lectured Delivered.--By Elder Andrew Jensen, 92. THE GOSPEL MESSAGE: An Explanation of Some of the Prominent Doctrines of the Church--One Gospel Only--The First Principles--Baptism--Laying on of Hands--Gifts and Miracles--Authority Necessary.--By Elder William Budge, 119. THE ONLY TRUE GOSPEL, OR THE PRIMITIVE CHRISTIAN FAITH: Only One True Gospel--The First Principles--Gifts and Miracles--Authority.--By Elder William Budge, 135. JOSEPH THE PROPHET: The place of the Prophet as a Benefactor of Mankind--Visions of the Prophet--Priesthood Conferred--Organization of the Church--The New Jerusalem--Book of Abraham--Work for the Dead Established--Summary of the Work Accomplished by the Prophet.--By Elder B. H. Roberts, 141. FIRST PRINCIPLES OF THE TRUE GOSPEL OF CHRIST: Is Belief alone Sufficient--Repent or Perish--Is Baptism Essential to Salvation--Baptism for the Dead--Object and Purpose of Baptism--Mode of Baptism--Authority to Baptize.--By Elder J. H. Paul, 147. ANALYSIS OF THE BOOK OF MORMON: What the Book is--How the Ancient Plates were Transmitted--Abridgments--Plates of Ether--The Smaller Plates of Nephi--Quotations From Isaiah.--By Elder B. H. Roberts, 154. THE SECOND COMING OF THE MESSIAH AND EVENTS TO PRECEDE IT: The Restoration of the Everlasting Gospel--The Coming of a Messenger--The Coming of Elijah--The Gathering of the Saints--The Restoration of the Gospel--The Testimony of the Three Witnesses--The Coming of the Messenger--Elijah Comes--Keys of Gathering Restored.--By Elder B. H. Roberts, 162. THE CHARACTER OF THE MORMON PEOPLE: The Cause of Misrepresentation--Mormons Wronged by a Sensational Press--Testimony of Non-Mormon Witnesses--The Mission of the Mormon Elders--The Mountain Meadow Massacre.--By Elder B. H. Roberts, 173. A REJECTED MANUSCRIPT: THE OTHER SIDE: A Rejected Manuscript--Salt Lake Valley--Social Conditions Among the Mormons--Attitude of Mormons Toward Education--Missionary Work--Stories about the Mormons--Persecution and Suffering--Loyalty of the Mormons--Tabernacle Choir--People of Travel--Temple Work.--By Leon R. Ewing, 192. {iii} RAYS OF LIVING LIGHT: Necessity of Obedience--Character of the Godhead--The Atonement--First Principles of the Gospel--The Gift of the Holy Ghost--Divine Authority--A Departure from the Faith--The Restoration of the Gospel--The Book of Mormon--Modern Revelation--Salvation for the Dead--Baptism for the Dead--Fruits of the Gospel.--By Apostle Charles W. Penrose, 202. A FRIENDLY DISCUSSION UPON RELIGIOUS SUBJECTS: The Godhead--The Fall and the Atonement--Faith--Repentance--Baptism for Remission of Sins--Holy Ghost--Laying on of Hands--Gifts of the Holy Ghost--Authority--Offices in The Church--Apostasy--Restoration.--By Ben. E. Rich, 263. NIGHT OF THE MARTYRDOM: By Apostle Orson Hyde, 283. DOCTRINE OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. ITS FAITH AND TEACHINGS: Faith--Repentance--Baptism--Reception of the Holy Ghost and the Laying on of Hands--Authority--Apostasy--Restoration--Testimony of the Three Witnesses--Prophecy of Joseph Smith, the Seer, Given in 1832--Authority.--By Elder John Morgan, 286. THE PLAN OF SALVATION: Pre-existence--Why We are here--Faith--Repentance--Baptism--Laying on of Hands--Future Existence--Baptism for the Dead.--By Elder John Morgan, 306. STATEMENT OF PROMINENT NON-MORMONS: Opinions of the Leading Statesmen of the United States on the Edmunds Law--Gentile Opinions of the Mormon People--Statistics of Crime and Education--Refutation of the Spaulding Story--Judge Summer Howard on the Mountain Meadow Massacre--Rights of Self Government.--By Elder John Morgan, 327. JOSEPH SMITH. WAS HE A PROPHET OF GOD? AN INVESTIGATION AND TESTIMONY: Books of the Bible Given to Meet the Special Condition and Need of the People--Contents of the Pentateuch, the Historical Books, the Poetical Books, the Prophetical Books--Interval of Fifty Years--Revival of Prophecy--Restoration of the Jews--The Last Prophets of the Old Covenant--Conclusions from the Foregoing--The New Testament--The Four Gospels--Gospel According to Matthew, Mark, Luke, St. John--Testimony of the Gospels--The Acts of the Apostles--The Epistles--Prophecies of the New Testament--Difficulties in Ascertaining the Meaning of the Scriptures--Christian Sects an Evidence--Retrospective Evidence--Prospective Evidence--Direct Evidence--Moral Evidence--Peculiarities of the Message--Effects of the Doctrine--Spiritual Evidence.--By Elder J. M. Sjodahl, 350. PIONEER SKETCHES--UTAH IN 1850: By Elder James H. Martin, in the "Contributor," 1890, 429. THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS: Its Priesthood, Organization, Doctrines, Ordinances, and History.--By Elder John Jaques, 435. {iv} PLAIN TALKS TO PARENTS: Paragraphs taken from the Writings of Apostle Orson Pratt, in the "Seer." 1853. 453. MY REASONS FOR LEAVING THE CHURCH OF ENGLAND AND JOINING THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS: Apostasy--Officers Necessary in the Church--Gifts of the Holy Ghost--Baptism--Infant Baptism--Baptism for the Dead--Internal Corruption of Early Christian Church--Reformation--History of Mormon Church--Restoration--Book of Mormon.--By R. M. Bryce Thomas, London, England, 458. THE EARLY CHRISTIANS: Letter Written to the Emperor Trajan by Pliny the Younger, while He was Governor of Bithynia. It is the First Connected Account of Christ's Followers that has come to us from a Pagan source, 486. REORGANIZATION WEIGHED: Presidency Permanency--Appointment--Revelation on Permanent Order of Priesthood--Law of Lineage--Ordination.--By German E. Ellsworth, 489. A GOSPEL OUTLINE: A few of the Most Important Scriptural References Bearing on the Gospel of Jesus Christ, Arranged in Logical Order, and Designed to give to Missionaries--and all other Students of the Gospel--a Working Knowledge of such Scriptural Quotations as may be Required from the First.--By Elder Nephi Anderson, 503. A CONTRAST BETWEEN THE DOCTRINE OF CHRIST AND THE FALSE DOCTRINES OF THE NINETEENTH CENTURY.--By Apostle Parley P. Pratt, 517. BAPTISM FOR THE REMISSION OF SINS, 526. "GOOD TIDINGS" OF THE NEW AND EVERLASTING GOSPEL: First Principles--Men Judged According to Their Works--Obedience to the Gospel Necessary, 529. A PLEA FOR MODERN REVELATION: By Apostle Orson Pratt, 533. THE "UNKNOWN GOD" REVEALED: A Reply to a Georgia Editor's Urgent Appeal for a Restoration of the "Old Time" Faith in a Personal and Known God. The Godhead--Offices in the Church--How the Gospel Should be Preached--First Principles--Christ and God visit the Earth in these Latter Days--Persecution.--By Elder Ben. E. Rich, 536. A GOSPEL LETTER: Written by Sister Lucy Mack Smith, the Mother of the Prophet Joseph Smith. Oldest Gospel Letter in the Church, only recently Discovered in New Hampshire, 543. THE RESTORATION OF THE EVERLASTING GOSPEL: Joseph's First Vision--Angel Moroni Appears to the Prophet--The Three Witnesses--Aaronic and Melchizedek Priesthood Conferred--Persecution--Gathering--Restoration.--By Apostle George Teasdale, 547. {v} DOCTRINAL INDEX. Articles of Faith, 5. Atonement, 5, 40, 213, 264, 507. Authority, 6, 31, 38, 85, 132, 139, 152, 216, 225, 277, 289, 300, 442, 511. Angel, Moroni visits the Prophet, 15, 96, 443, 547. Apostasy, 31, 86, 226, 227, 228, 279, 290, 459, 512, 532. Astronomy of Abraham, 100. Administrations, 515. Abraham, Book, 144. Appointment of President, 489. Adam, Sin of, 213. Angels same class of beings as we are, 505. Agency, Man's free, 213. Adam visits the Earth, 296. Baptism, 5, 30, 42, 43, 79, 127, 137, 149, 214, 273, 287, 313, 466, 508, 530. Baptism, Mode of, 45, 52, 152, 153, 216, 509. Baptism, Purpose of, 128, 151, 215, 274, 508. 526, 530. Baptism for Dead, 89, 150, 252, 322, 470. Baptism, Infant, 151, 216, 468, 509. Baptism, History of, 508. Book of Mormon, 6, 33, 56, 480, 513. Book of Mormon, Attacks against, 27. Book of Mormon published in many languages, 452. Book of Mormon, What it is, 154, 237. Book of Mormon, How to read the, 154, 160. Book of Mormon Abridgments, 155. Battalion, Mormon, 25, 59, 198. Belief alone insufficient, 147. Belief, Genuine, 147. Books of the Bible, Synopsis of contents of: Pentateuch, 352; Historical Books, 353; Poetical Books, 354; Prophetical Books, 354; Interval of Fifty Years, 360; Revival of Prophecy, 360; Last Prophets of Old Testament, 368; The New Testament, 371; The Four Gospels, 371; Matthew, 372; Mark, 373; Luke, 373; St. John, 373; Acts of the Apostles, 375; The Epistles, 377. Christ, Personality of, 5. Celestialized Earth, 516. Cholera Predicted by the Prophet, 100. Christ's Second Coming, 109, 162, 515. Contrast between the Doctrine of Christ and the False Doctrines of the Nineteenth Century, 517. Choir, Tabernacle, 199. Christian Sects an Evidence, 390. Christian, Early, by Pliny, 486. Discovery, Corroborative, 104. Degrees of Glory, 483, 516. Dead Preached to, 150. Doctrines, 439. Doctrine and Covenants Published, 452. Effects of the Doctrine, 420. Evidence, Moral, 411. Evidence, Direct, 306. Evidence, Spiritual, 424. Emigration to Rocky Mountains, 59, 106, 444, 452. Elijah, Prophet, visits the Earth, 91, 144, 164, 296. Eden, Location of Ancient, 101. Extracts, Direct extracts from Isaiah in Book of Mormon, 158. Education, Attitude of Mormons toward, 195. {vi} Faith, 5, 30, 42, 137, 203, 207, 209, 270, 286, 311, 507. Fall, The, 40, 213. Future Existence, 316. Father Revealed through the Son, 504. Faith and Works, 148, 203, 508, 532. Gifts, Spiritual, 6, 48, 220. Gathering, 6, 62, 98, 165, 258, 297, 513, 550. Gathering, Keys of, 143, 296. Godhead, 29, 141, 208, 264, 504. Godhead, Personality of, 503, 536, 537, 541. God our Father in Heaven, 208. Gifts of Spirit to remain, 219. Government of Church, 35. Gospel, Only one, 41, 121, 135, 136, 202, 529. Growth of Church, 443. Gospel Letter, Lucy Mack Smith, 543. Harris, Martin, 19, 238. Holy Ghost, 30, 47, 138, 209, 288, 510, 540. Holy Ghost, Gifts of, 84, 138, 217, 277 464. Holy Spirit of God, 209, 276. History of Church, 442, 477. Inspiration, Divine, 239. Jerusalem, The New, 143. Jesus Christ in express image of the Father, 208. Jesus Christ the Son, 504. Knowledge, Incentive to obtain, 201. Knowledge of God Essential, 503. Laying on of Hands, 5, 83, 129, 217, 276, 288, 314. Loyalty of Mormons, 198. Law of Lineage, 493. Man may become perfect, 506. Man's Spirit Immortal, 506. Man punished for Actual Sins, 5. Man Child of God, 505, 506. Missionary Notes, 8. Martyrdom of Joseph and Hyrum, 23, 59. Missionary Work, 26, 60, 195, 451. Miracles, 129, 138. Messenger, The Coming of a, 164, 168. Mormons wronged by Press, 177. Mission of Mormon Elders, 185. Mountain Meadow Massacre, 187, 348. Manuscript, Rejected, 191, 192. Martyrdom, Night of the, 283. Message, Peculiarities of the, 415. Millennium, 516. Marriage forever, 516. Necessity of Holy Ghost in the Church, 221. Necessity of Obedience to the Gospel, 531. Organization, 6, 21, 53, 58, 60. 143. 437. Ordination, 496. Obedience, 78. Officers, Early Civil, 446. Omnipresence of God, 209. Oaths, Test, 449. Officers in the Church, 225, 278, 461, 511, 538. Ordinances, 441. Priesthood, Levitical, 224. Plates, Joseph Views the, 17, 18. Plates, Joseph Receives the, 55. Priesthood, Aaronic, 20, 58. 60, 142, 223, 224, 295, 549. Priesthood, 434, 443. Priesthood, Melchizedek, 60, 142, 223, 234, 296, 549. Priesthood, Permanent order of, 492. Persecution, Missouri, 22, 59. Persecution, Illinois, 25, 59. Pioneer Days, 26. Principles, First, 41, 126, 137, 147, 228, 483, 529, 539. Prophecies fulfilled, 240, 259. Pre-existence, 306, 505. Preaching without Hire, 50, 539. Papers and Periodicals, Church, 60. Prophecy of the New Testament, 380. Prophet Predicts Removal West, 106. Prophet Predicts Escape from Enemies, 107. Prophecy about Stephen A. Douglas, 107. Plates, How Plates were Transmitted, 155. Plates of Ether, 156. Plates, Smaller Plates of Nephi, 156. Persecution and Suffering, 197, 260, 261, 451, SIS, 542, 550. {vii} Presidency Permanency, 486. Prophecy Foretelling Civil War, 298. Repentance, 5, 30, 43, 137, 148, 212, 272, 287, 313, 508. Revelation, 6, 141, 242, 489, 511, 533. Revelation, Spurious, Received, 490. Removal to Kirtland, 21, 59. Removal to Illinois, 22. Restoration, 31, 87, 164, 166, 232, 280, 292, 478, 512, 532, 551. Restored, Keys of Gathering, 171. Restoration of the Jews, 366. Reformation, 473. Resurrection, 483, 506. Organization Weighed, 489. Smith, Prophet Joseph, 11, 91, 141, 349. Smith Family, 18. Scriptures, Difficulty in Ascertaining the Meaning of the, 383. Salvation for the Dead, 32, 144, 247, 471, 514. Societies, Auxiliary, 37. Salvation, Exclusive, 66. Salvation, Individual, 213, 507. Salvation, 515. Sins, Remission of, 214. Sins of the World, 214. Sabbath, The, 514. Sacrament, 442, 514. Signs, 114. Spirits in Prison, 150, 471. Spirits, Evil. 505. Social Conditions among Mormons, 194. Stories about Mormons, 196. Statistics of Crime, 343. Statistics of Education, 343. Temples, 21, 26, 59, 143, 452. Testimony of Non-Mormon Witnesses, 178. Tithing, 514. Tabernacle, Mormon, 193. Testimony of Apostasy by Wesley, Smith's Bible Dictionary, Dr. Adam Clark, Roger Williams, 303. Testimony of the Gospel, 374. Urim and Thummim, 54. Universal Salvation, 201. Unity of Church, 513. Visions, Joseph's 13, 14, 15, 21, 53, 93, 142, 547. Vicarious Work for Dead, Necessity of, 89, 90. Valley, Salt Lake, 193. Witnesses, The Three, 110, 168, 294, 548. Work Accomplished by Prophet, 145. Work, Temple, 201. Witnesses, The Eight, 241. Warning, Day of, 262. Why we are here, 310, 506. {3} PREFACE. In presenting Volumes 1 and 2 of Scrap Book of Mormon Literature, the undersigned places within the reach of many of the saints a compilation of religious tracts that have been used and distributed by the elders of the Church in the performance of their missionary labors throughout different nations of the earth. Some of these tracts are used at present by the elders and have been instruments in the hands of the Lord of bringing thousands to a knowledge of the faith. The same may be said concerning those that are not now used, and which are contained within the covers of these volumes, which were distributed by the elders who labored as missionaries in various parts of the earth from thirty to sixty years ago. A religious tract contains the condensed thoughts upon the fundamental principles of the Gospel and the authors of many of these valuable documents, who were active in the missionary field more than half a century ago, are remembered among the brightest minds the Church has produced, they have now passed behind the veil to receive Eternal reward for their faithfulness. There are a few people in the Church who have bound volumes of religious tracts, which they have gathered together from time to time and which they prize beyond the price of money. This can be said by the compiler of these volumes and the appreciation of the few volumes of religious pamphlets which he has gathered in many missionary fields, and had bound together, conveyed to him the thought that many of the saints would appreciate having within their reach such valuable volumes. There is scarcely a man in the Church, who has performed missionary labors in his life, who will not find in these volumes something that will remind him of his missionary days, when canvassing from house to house distributing the word of God; and no doubt will bring back fond recollections of his missionary work. There are no better volumes than these for a family to have within the reach of their children, to enable them to make themselves acquainted with the fundamental doctrines of the Restored Gospel of our Lord and Savior. These documents will be invaluable to young men and ladies who are preparing themselves for future {4} missionary work. The Seventies, whose special calling it is to carry the Gospel abroad, will be benefited by perusing these pages. Many of the saints, by studying them, will remember the days of their conversion to the Gospel and will appreciate the manner in which they are now preserved for future generations. In reading these pamphlets one must understand that the Church has been a system of growth and while we have not changed in any manner the originality of the tracts, the reader will note that in giving the statistics the Church has had a wonderful growth since the first issuance of the pamphlets. It has been a labor of love upon the part of the compiler, who sincerely hopes to produce another volume at some future date that will make the compilation complete in every respect. With a heart full of gratitude to God the Eternal Father for honoring me as He has done, in permitting me to take part in the spread of the Gospel, and praying His blessings upon those who may read the pages of these volumes, I remain, Yours faithfully, BEN. E. RICH. {5} _ARTICLES OF FAITH_ OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. 1. We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost. PERSONALITY OF GOD.--Gen. i. 26, 27; v. 1; ix. 6; xviii; xxxii, 24-30; Ex. xxiv. 9, 11; xxxiii. 9-11, 20-23; Num. xii. 7, 8; John v. 19, 20; Acts vii. 55, 56; Phil. ii. 5-8; Heb. i. 3. PERSONALITY OF CHRIST.--Matt. iii. 17; John v. 26, 27; xv. xvi. xvii.; 1 Tim. ii. 5; 1 John v. 7. HOLY GHOST.--Isaiah xi. 1-3; lxi. 1; Matt. iii. 16; Mark i. 10; Luke iii. 22; John i. 32, 33; xvi. 13, 14; Acts i. 5; ii. 4; viii. 17-19; xix. 2-6. 2. We believe that men will be punished for their own sins, and not for Adam's transgression. MAN PUNISHED FOR ACTUAL SINS.--Jer. xvii. 10; Matt. xii. 36, 37; xvi. 27; 2 Cor. v. 10; Rev. xx. 12-15. 3. We believe that, through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. ATONEMENT OF CHRIST.--Isa. liii.; Acts iv. 12; Rom. v. 12-19; 1 John i. 7-10. 4. We believe that the first principles and ordinances of the Gospel are: First, faith in the Lord Jesus Christ; second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the Gift of the Holy Ghost. FAITH, REPENTANCE, BAPTISM AND LAYING ON OF HANDS.--Heb. xi.; Rom. i. 16, 17; x. 14, 15; Jas. ii. 14-26; Mark xvi. 15, 16; Acts ii. 38, 39; 2 Cor. vii. 9, 10; Isa. lv. 6, 7; Eph. iv. 25-32; Luke xiii. 3; Matt. iv. 17; Acts viii. 14-17; xix. 1-6; John iii. 5; Heb. vi. 1, 2. {6} 5. We believe that a man must be called of God, by "prophecy and by the laying on of hands," by those who are in authority, to preach the gospel and administer in the ordinances thereof. CALLED OF GOD.--Mark iii. 14; John xv. 16; xvii. 18; Acts xiii. 1-4; xiv. 23; Rom. x. 14, 15; Gal. i. 8-16; 1 Tim. ii. 7; Heb. iii. 1; v. 4-10; 1 Peter ii. 5-9: Rev. v. 9, 10. 6. We believe in the same organization that existed in the primitive church, viz: apostles, prophets, pastors, teachers, evangelists, etc. ORGANIZATION.--1 Cor. xii; Eph. ii. 19-22; iv. 7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. SPIRITUAL GIFTS.--Mark xvi. 15-20; John xiv. 12; Acts ii. 17; 1 Cor. xii; 1 Thess. v. 19, 20; James v. 14, 15. 8. We believe the Bible to be the Word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the Word of God. BOOK OF MORMON--Isaiah xxix. 4, 9-24; Ezekiel xxxvii. 15-28; Hosea viii. 12; John x. 16. 9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God. LATTER-DAY REVELATIONS.--Ezekiel xx. 35, 36; Joel ii. 28, 29; Amos iii. 7; Mic. ii. 6, 7; Mal. iii. 1-4; iv; Acts ii. 17, 18; Jas. i. 5, 6; Rev. xiv-6. 10. We believe in the literal gathering of Israel and the restoration of the Ten Tribes. That Zion will be built upon the American continent. That Christ will reign personally upon the earth, and that the earth will be renewed and receive its paradisiacal glory. GATHERING--Neh. i. 8, 9; Ps. 1. 5; cvii. 1, 7; Isa. ii. 2, 3; v. 26, 27; xi. 11-16; xliii. 5-9; xlix. 21; lx. 4, 5; Jer. iii. 14, 15; xvi 14-16; xxiii. 3-8; xxx. 1-8; xxxi. 8-12; xxxii. 37-39; 1. 4, 5; Ezek. xx. 33-38; xxxix. 28; Zech. xiv.; Matt. xxiv. 31; John xi. 52; Eph. i. 10; Rev. xviii. 4. 11. We claim the privilege of worshiping Almighty God according to the dictates of our conscience, and allow all men the same privilege; let them worship how, where or what they may. {7} 12. We believe in being subject to kings, presidents, rulers and magistrates, in obeying, honoring and sustaining the law. 13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul "We believe all things, we hope all things," we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report, or praiseworthy, we seek after these things. JOSEPH SMITH. _"When the Twelve or any other witnesses stand before the congregations of the earth, and preach by the power and demonstration of the Spirit of God, and the people are astonished and confounded at the doctrine and say: 'That man has preached a powerful discourse, a great sermon,' then let that man, or those men, take care that they are humble and ascribe the praise and glory to God and the Lamb; for it is by the power of the Holy Priesthood and Holy Ghost that they thus speak. What art thou, O man, but dust? and from whom dost thou receive thy power and blessings but from God?"_ --_Joseph Smith, The Prophet_. {8} NOTES TO BE REFERRED TO DAILY BY MISSIONARIES. Each missionary of the Church of Jesus Christ of Latter-day Saints is endowed with the Holy Priesthood of God, and is sent forth as a minister of the restored Gospel of our Lord and Savior Jesus Christ. He is believed to be morally clean and upright, and should keep himself pure, sweet, and unspotted from the sins of the world. He should avoid and resist the very appearance of evil, and after performing an honorable mission, should return to his home with clean hands and a pure heart. Among the many items of counsel given by the authorities of the Church before his departure for the mission field, he should have the following indelibly stamped upon his mind and heart: 1. Keep a brief, daily journal of your life's labors, especially of all your official acts. 2. Do all things with a prayerful heart; pray vocally morning and evening, oftener when necessary, and pray secretly every day. Make each prayer appropriate to the occasion, as those for the Sacrament and Baptism are. 3. Invariably keep the Word of Wisdom, refraining from the use of tea, coffee, tobacco and intoxicating drinks. 4. Guard against familiarity with womankind. There must be no sparking, kissing, or embracing of woman--your kisses should be for home consumption, and be brought home to your loved ones, where they belong. Kissing and hugging aside from this lead to immorality, and a fallen brother not only crucifies himself, but brings misery and woe to the kindred of both parties. Immorality is the bane of missionary life. There is little more enticing, and nothing more dangerous and deadly. 5. Build up and portray the excellencies of the Gospel, but do not tear down any man's religious structure. Grant sincerity of mind, as you claim it for yourself. Discover and recognize all things praiseworthy about you. 6. Be charitable to unfortunate conditions, and be sympathetic with the afflicted. 7. Bless, but do not curse. 8. Be genteel, and pattern after best in manly manners. Do not engage in rowdy or undignified sports, but follow in the demeanor of a dignified and manly minister. {9} 9. Be pleasant and cheerful, but do not indulge in nonsense, ridicule and unseemly jesting. 10. Defend and justify the right, but contend with no man. 11. Be candid and sincere. 12. Hold sacred and do not use commonly such names as God, Jesus Christ, The Holy Ghost, Apostle, Prophet, Seer and Revelator. Elder or Brother are the common titles for members of the Melchizedek Priesthood. President and Bishop may be used where they belong. 13. Write your first name in full, or abbreviate, as "Geo." for George, "Wm." for William. Initials fail to determine the sex, or to specify clearly which person is meant. 14. Study the Scriptures carefully--the Jewish, Nephite and Latter-day revelations. Store your minds with knowledge of the truth, and the Spirit of the Lord will bring it forth in due season. As the Savior said: "Let your light so shine before men, that they may see your good works and glorify your Father which is in Heaven." 15. Be cleanly in your person and clothing, spend as little money as possible, leaving the world and your brethren to assist you in the things that are needful, thereby proving that they are disciples of the Lord. 16. Lodge, feed and pray with the people as much as possible. 17. You are sent out to preach the first principles of the Gospel, and to call all men unto repentance. You are sent to teach, and not to be taught by the world. 18. Leave your visiting and sight-seeing until your mission is completed. 19. Proper living and serving the Lord and consequent growth and development of strength and stability at home will aid you in the mission field, and, on your return home, you will be better prepared thereby to continue your labors and keep from backsliding. 20. Be careful of what money you may have; see that you do not get robbed. 21. Do not borrow money of Saints or strangers. 22. Do not make promises to write or do other favors when you get home; wait until you get home, and then do all you reasonably can. 23. Do not praise the beauties of Zion, or magnify the virtues of the Saints. Fortify the people for the trials they must meet, as they will be tried in the furnace. Urge the people to stay and maintain the work abroad in the earth, by their {10} works and their means. Thus they will gain strength to be able to stand when they do gather to Zion. If they must apostatize, it is better that they do so in their native land. 24. Start right, by avoiding all evil habits; never say in public or in private that you do not know the Gospel is true. 25. Get an understanding of the Gospel, and teach it as the spirit directs. 26. Get the spirit of your mission and keep it. 27. Seek learning by faith as well as by good study. If deficient in good English, acquire a knowledge thereof so as not to betray ignorance; but do not depend upon fine words or upon the learning of the world. 28. Live near the Lord, so that you can approach and appeal to Him on all occasions. 29. Let all your talents, affections and power be centered on the work of the ministry. 30. Seek to know the will of the Lord, and to do it. When success attends your labors, give God the glory. 31. In going and in returning, and while sojourning, remember that the Church and the Saints will be judged by your actions. 32. Your duty to yourself and to your God is to do your very best, and to do it always. 33. Be appreciative of favors, and leave your blessing with the deserving. 34. Do not enter into debates with each other or with anyone else over obscure points and passages; nor should you seek to advance beyond what the Lord has revealed. 35. Honor the laws of the country in which you labor. 36. Observe strictly the rules of the Mission and Conference Presidents. 37. Be punctual, that the Spirit of the Lord may not be grieved by the unseemliness of tardy attendance. 38. Your lives are precious; care well for your health. Excesses are wrong and bring disaster. You should not walk too much, talk too much, fast too much, eat or drink too much, or attempt too much to do without needful things. Wisdom is one of the greater gifts. 39. Your ambition to make converts should not lead you to baptize those who are unworthy. Never baptize a married woman without the consent of her husband, or children under age without their parents' consent. FRANCIS M. LYMAN, In behalf of the Council of Twelve Apostles. {11} THE PROPHET JOSEPH SMITH TELLS HIS OWN STORY. A BRIEF HISTORY OF THE EARLY VISIONS OF THE PROPHET AND THE RISE AND PROGRESS OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. BY JOSEPH SMITH, HIMSELF. WRITTEN IN 1838. "1. Owing to the many reports which have been put in circulation by evil-disposed and designing persons, in relation to the rise and progress of the Church of Jesus Christ of Latter-day Saints, all of which have been designed by the authors thereof to militate against its character as a Church and its progress in the world--I have been induced to write this history, to disabuse the public mind, and put all inquiries after truth in possession of the facts, as they have transpired, in relation both to myself and to the Church, so far as I have such facts in my possession. "2. In this history I shall present the various events in relation to this Church, in truth and righteousness, as they have transpired, or as they at present exist, being now the eighth year since the organization of the said Church. "3. I was born in the year of our Lord one thousand eight hundred and five, on the twenty third day of December, in the town of Sharon, Windsor county, State of Vermont. My father, Joseph Smith, Senior, left the State of Vermont and moved to Palmyra, Ontario (now Wayne) county, in the State of New York, when I was in my tenth year, or thereabouts. In about four years after my father's arrival in Palmyra, he moved with his family into Manchester, in the same county of Ontario. "4. His family consisted of eleven souls, namely--my father, Joseph Smith; my mother, Lucy Smith (whose name, previous to her marriage, was Mack, daughter of Solomon Mack); my brothers, Alvin (who died November 19th, 1824, in the 27th year of his age), Hyrum, myself, Samuel Harrison, William, Don Carlos; and my sisters, Sophronia, Catherine, and Lucy. "5. Some time in the second year after our removal to Manchester, there was in the place where we lived an unusual excitement on the subject of religion. It commenced with the Methodists, but soon became general among all the sects in that region of country. Indeed, the whole district of country seemed affected by it, and great multitudes united themselves to the different religious parties, which created no small stir and division amongst the people, some crying, 'Lo, here!' and others, 'Lo, there!' Some were contending for the Methodist faith, some for the Presbyterian, and some for the Baptist. "6. For notwithstanding the great love which the converts to these different faiths expressed at the time of their conversion, and the great zeal manifested by the respective clergy, who were active {12} getting up and promoting this extraordinary scene of religious feeling, in order to have everybody converted, as they were pleased to call it, let them join what sect they pleased--yet when the converts began to file off, some to one party and some to another, it was seen that the seemingly good feelings of both the priests and the converts were more pretended than real; for a scene of great confusion and bad feeling ensued; priest contending against priest, and convert against convert; so that all their good feelings one for another, it they ever had any, were entirely lost in a strife of words and a contest about opinions. "7. I was at this time in my fifteenth year. My father's family was proselyted to the Presbyterian faith, and four of them joined that church, namely--my mother, Lucy; my brothers Hyrum, Samuel Harrison; and my sister Sophronia. "8. During this time of great excitement, my mind was called up to serious reflection and great though my feelings were deep and often poignant, still I kept myself aloof from all these parties, though I attended their several meetings as often as occasion would permit. In process of time my mind became somewhat partial to the Methodist sect, and I felt some desire to be united with them; but so great were the confusion and strife among the different denominations, that it was impossible for a person young as I was, and so unacquainted with men and things, to come to any certain conclusion who was right and who was wrong. "9. My mind at times was greatly excited, the cry and tumult were so great and incessant. The Presbyterians were most decided against the Baptists and Methodists, and used all the powers of either reason or sophistry to prove their errors, or, at least, to make the people think they were in error. On the other hand, the Baptists and Methodists in their turn were equally zealous in endeavoring to establish their own tenets and disprove all others. "10. In the midst of this war of words and tumult of opinions, I often said to myself, What is to be done? Who of all these parties are right; or, are they all wrong together? If any one of them be right, which is it, and how shall I know it? "11. While I was laboring under the extreme difficulties caused by the contests of these parties of religionists, I was one day reading the Epistle of James, first chapter and fifth verse, which reads: _If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him_. "12. Never did any passage of scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom from God, I did; for how to act I did not know, and unless I could get more wisdom than I then had, I would never know; for the teachers of religion of the different sects understood the same passage of scripture so differently as to destroy all confidence in settling the question by an appeal to the Bible. "13. At length I came to the conclusion that I must either remain in darkness and confusion, or else I must do as James directs, that is, ask of God. I at length came to the determination to ask of God,' concluding that if He gave wisdom to them that lacked wisdom, and would give liberally, and not upbraid, I might venture. "14. So, in accordance with this, my determination to ask of God, I retired to the woods to make the attempt. It was on the morning {13} of a beautiful, clear day, early in the spring of eighteen hundred and twenty. It was the first time in my life that I had made such an attempt, for amidst all my anxieties I had never as yet made the attempt to pray vocally. "15. After I had retired to the place where I had previously designed to go, having looked around me, and finding myself alone, I kneeled down and began to offer up the desires of my heart to God. I had scarcely done so, when immediately I was seized upon by some power which entirely overcame me, and had such an astonishing influence over me as to bind my tongue so that I could not speak. Thick darkness gathered around me, and it seemed to me for a time as if I were doomed to sudden destruction. "16. But, exerting all my powers to call upon God to deliver me out of the power of this enemy which had seized upon me, and at the very moment when I was ready to sink into despair and abandon myself to destruction--not to an imaginary ruin, but to the power of some actual being from the unseen world, who had such marvelous power as I had never before felt in any being--just at this moment of great alarm, I saw a pillar of light exactly over my head, above the brightness of the sun, which descended gradually until it fell upon me. "17. It no sooner appeared than I found myself delivered from the enemy which held me bound. When the light rested upon me I saw two personages, whose brightness and glory defy all description, standing above me in the air. One of them spake unto me, calling me by name, and said, pointing to the other--_This is my beloved Son, hear Him!_ "18. My object in going to inquire of the Lord was to know which of all the sects was right, that I might know which to join. No sooner, therefore, did I get possession of myself, so as to be able to speak, than I asked the personages who stood above me in the light, which of all the sects was right--and which I should join. "19. I was answered that I must join none of them, for they were all wrong; and the personage who addressed me said that all their creeds were an abomination in his sight: that those professors were all corrupt; that 'they draw near to me with their lips, but their hearts are far from me; they teach for doctrines the commandments of men, having a form of godliness, but they deny the power thereof.' "20. He again forbade me to join with any of them; and many other things did He say unto me, which I cannot write at this time. When I came to myself again I found myself lying on my back, looking up into heaven. "21. Some few days after I had this vision, I happened to be in company with one of the Methodist preachers, who was very active in the before-mentioned religious excitement; and converging with him on the subject of religion, I took occasion to give him an account of the vision which I had had. I was greatly surprised at his behavior; he treated my communication not only lightly, but with great contempt, saying it was all of the devil, that there were no such things as visions or revelations in these days; that all such things had ceased with the Apostles, and that there would never be any more of them. "22. I soon found, however, that my telling the story had excited a great deal of prejudice against me among professors of religion, and was the cause of great persecution, which continued to increase; and though I was an obscure boy, only between fourteen and fifteen years of age, and my circumstances in life such as to make a boy {14} of no consequence in the world, yet men of high standing would take notice sufficient to excite the public mind against me, and create a bitter persecution; and this was common among all the sects--all united to persecute me. "23. It caused me serious reflection then, and often has since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, and in a manner to create in them a spirit of the most bitter persecution and reviling. But strange or not, so it was, and it was often the cause of great sorrow to myself. "24. However, it was nevertheless a fact that I had beheld a vision. I have thought since, that I felt much like Paul, when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad; and he was ridiculed and reviled. But all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know to his latest breath, that he had both seen a light and heard a Voice speaking unto him, and all the world could not make him think or believe otherwise. "25. So it was with me. I had actually seen a light, and in the midst of that light I saw two personages, and they did in reality speak to me; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me, and speaking all manner of evil against me, falsely for so saying, I was led to say in my heart: Why persecute me for telling the truth? I have actually seen a vision, and who am I that I can withstand God, or why does the world think to make me deny what I have actually seen? For I had seen a vision; I knew it, and I knew that God knew it, and I could not deny it, neither dared I do it, at least I knew that by so doing I would offend God, and come under condemnation. "26. I had now got my mind satisfied so far as the sectarian world was concerned; and that it was not my duty to join with any of them, but to continue as I was until further directed. I had found the testimony of James to be true, that a man who lacked wisdom might ask of God, and obtain, and not be upbraided. "27. I continued to pursue my common vocations in life until the twenty-first of September, one thousand eight hundred and twenty-three, all the time suffering severe persecution at the hands of all classes of men, both religious and irreligious, because I continued to affirm that I had seen a vision. "28. During the space of time which intervened between the time I had the vision and the year eighteen hundred and twenty-three--having been forbidden to join any of the religious sects of the day, and being of very tender years, and persecuted by those who ought to have been my friends and to have treated me kindly, and if they supposed me to be deluded to have endeavored in a proper and affectionate manner to have reclaimed me,--I was left to all kinds of temptations; and mingling with all kinds of society, I frequently fell into many foolish errors, and displayed the weakness of youth, {15} and the foibles of human nature; which I am sorry to say, led me into divers temptations, offensive in the sight of God. "29. In consequence of these things, I often felt condemned for my weakness and imperfections; when, on the evening of the above-mentioned twenty-first of September, after I had retired to my bed for the night, I betook myself to prayer and supplication to Almighty God for forgiveness of all my sins and follies, and also for a manifestation to me, that I might know of my state and standing before him; for I had full confidence in obtaining a divine manifestation, as I previously had one. "30. While I was thus in the act of calling upon God, I discovered a light appearing in my room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bedside, stand in the air, for his feet did not touch the floor. "31. He had on a loose robe of most exquisite whiteness. It was a whiteness beyond anything earthly I had ever seen; nor do I believe that any earthly thing could be made to appear so exceedingly white and brilliant. His hands were naked, and his arms also, a little above the wrist; so, also, were his feet naked, as where his legs, a little above the ankles. His head and neck were also bare. I could discover that he had no other clothing on but this robe, as it was open, so that I could see into his bosom. "32. Not only was his robe exceedingly white, but his whole person was glorious beyond description, and his countenance truly like lightning. The room was exceedingly light, but not so very bright as immediately around his person. When I first looked upon him, I was afraid; but the fear soon left me. "33. He called me by name, and said unto me that he was a messenger sent from the presence of God to me and that his name was Moroni; that God had a work for me to do; and that my name should be had for good and evil among all nations, kindreds, and tongues, or that it should be both good and evil spoken of among all people. "34. He said there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this continent, and the source from whence they sprang. He also said that the fulness of the everlasting Gospel was contained in it, as delivered by the Savior to the ancient inhabitants; "35. Also, that there were two stones in silver bows--and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim--deposited with the plates; and the possession and use of these stones were what constituted "seers" in ancient or former times; and that God had prepared them for the purpose of translating the book. "36. After telling me these things, he commenced quoting the prophecies of the Old Testament. He first quoted part of the third chapter of Malachi, and he quoted also the fourth or last chapter of the same prophecy, though with a little variation from the way it reads in our Bibles. Instead of quoting the first verse as it reads in our books, he quoted it thus: "37. _For behold, the day cometh that shall burn as an oven, and all the proud, yea, and all that do wickedly, shall burn as stubble; for they that come shall burn them, saith the Lord of Hosts, that it shall leave them neither root nor branch_. "38. And again he quoted the fifth verse thus: _Behold, I will {16} reveal unto you the Priesthood, by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord_. "39. He also quoted the next verse differently: _And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole earth would be utterly wasted at his coming_. "40. In addition to these, he quoted the eleventh chapter of Isaiah, saying that it was about to be fulfilled. He quoted also the third chapter of Acts, twenty-second and twenty-third verses, precisely as they stand in our New Testament. He said that that prophet was Christ; but the day had not yet come when they who would not hear his voice should be cut off from among the people, but soon would come. "41. He also quoted the second chapter of Joel, from the twenty-eighth verse to the last. He also said that this was not yet fulfilled, but was soon to be. And he further stated that the fulness of the Gentiles was soon to come in. He quoted many other passages of scripture, and offered many explanations which cannot be mentioned here. "42. Again, he told me, that when I got those plates of which he had spoken--for the time that they should be obtained was not yet fulfilled--I should not show them to any person; neither the breastplate with the Urim and Thummim; only to those to whom I should be commanded to show them; if I did I should be destroyed. While he was conversing with me about the plates, the vision was opened to my mind that I could see the place where the plates were deposited, and that so clearly and distinctly that I knew the place again when I visited it. "43. After this communication, I saw the light in the room begin to gather immediately around the person of him who had been speaking to me, and it continued to do so, until the room was again left dark, except just around him, when instantly I saw, as it were, a conduit open right up into heaven, and he ascended till he entirely disappeared, and the room was left as it had been before this heavenly light had made its appearance. "44. I lay musing on the singularity of the scene, and marveling greatly at what had been told to me by this extraordinary messenger; when, in the midst of my meditation, I suddenly discovered that my room was again beginning to get lighted, and in an instant, as it were, the same heavenly messenger was again by my bedside. "45. He commenced, and again related the very same things which he had done at his first visit, without the least variation: which having done, he informed me of great judgments which were coming upon the earth, with great desolations by famine, sword, and pestilence; and that these grievous judgments would come on the earth in this generation. Having related these things, he again ascended as he had done before. "46. By this time, so deep were the impressions made on my mind, that sleep had fled from my eyes, and I lay overwhelmed in astonishment at what I had both seen and heard. But what was my surprise when again I beheld the same messenger at my bedside, and heard him rehearse or repeat over again to me the same things as before; and added a caution to me, telling me that Satan would try to tempt me (in consequence of the indigent circumstances of my father's family), to get the plates for the purpose of getting rich. This he forbade me, saying that I must have no other object {17} in view in getting the plates but to glorify God, and must not be influenced by any other motive than that of building His kingdom; otherwise I could not get them. "47. After this third visit, he again ascended into heaven as before, and I was again left to ponder on the strangeness of what I had just experienced; when almost immediately after the heavenly messenger had ascended from me the third time, the cock crowed, and I found that day was approaching, so that our interviews must have occupied the whole of that night. "48. I shortly after arose from my bed, and, as usual, went to the necessary labors of the day; but, in attempting to work as at other times, I found my strength so exhausted as to render me entirely unable. My father, who was laboring along with me, discovered something to be wrong with me, and told me to go home. I started with the intention of going to the house; but in attempting to cross the fence out of the field where we were, my strength entirely failed me, and I fell helpless on the ground, and for a time was quite unconscious of anything. "49. The first thing that I can recollect was a voice speaking unto me, calling me by name. I looked up, and beheld the same messenger standing over my head, surrounded by light as before. He then again related unto me all that he had related to me the previous night, and commanded me to go to my father and tell him of the vision and commandments which I had received. "50. I obeyed; I returned to my father in the field, and rehearsed the whole matter to him. He replied to me that it was of God, and told me to go and do as commanded by the messenger. I left the field, and went to the place where the messenger had told me the plates were deposited; and owing to the distinctness of the vision which I had had concerning it, I knew the place the instant that I arrived there. "51. Convenient to the village of Manchester, Ontario county, New York, stands a hill of considerable size, and the most elevated of any in the neighborhood. On the west side of this hill, not far from the top, under a stone of considerable size, lay the plates, deposited in a stone box. This stone box was thick and rounding in the middle on the upper side, and thinner towards the edges, so that the middle part of it was visible above the ground, but the edge all around was covered with earth. "52. Having removed the earth, I obtained a lever, which I got fixed under the edge of the stone, and with a little exertion raised it up. I looked in, and there indeed did I behold the plates, the Urim and Thummim, and the breastplate, as stated by the messenger. The box in which they lay was formed by laying stones together in some kind of cement. In the bottom of the box were laid two stones crossways of the box, and on these stones lay the plates and the other things with them. "53. I made an attempt to take them out, but was forbidden by the messenger, and was again informed that the time to bring them forth had not yet arrived, neither would it, until four years from that time; but he told me that I should come to that place precisely in one year from that time, and that he would there meet with me, and that I should continue to do so until the time should come for obtaining the plates. "54. Accordingly, as I had been commanded, I went at the end of each year, and at each time I found the same messenger there, {18} and received instruction and intelligence from him at each of our interviews, respecting what the Lord was going to do, and how and in what manner His Kingdom was to be conducted in the last days. "55. As my father's worldly circumstances were very limited, we were under the necessity of laboring with out hands, hiring out by day's work and otherwise, as we could get opportunity. Sometimes we were at home, and sometimes abroad, and by continuous labor, were enabled to get a comfortable maintenance. "56. In the year 1824 my father's family met with a great affliction in the death of my eldest brother, Alvin. In the month of October, 1825, I hired with an old gentleman by the name of Josiah Stoal, who lived in Chenango county, state of New York. He had heard something of a silver mine having been opened by the Spaniards in Harmony, Susquehanna county, state of Pennsylvania; and had, previous to my hiring to him, been digging, in order, if possible, to discover the mine. After I went to live with him, he took me, with the rest of his hands, to dig for the silver mine, at which I continued to work for nearly a month, without success in our undertaking, and finally I prevailed with the old gentleman to cease digging after it. Hence arose the very prevalent story of my having been a money-digger. "57. During the time that I was thus employed, I was put to board with a Mr. Isaac Hale, of that place; it was there I first saw my wife (his daughter), Emma Hale. On the 18th of January, 1827, we were married, while I was yet employed in the service of Mr. Stoal. "58. Owing to my continuing to assert that I had seen a vision, persecution still followed me, and my wife's father's family were very much opposed to our being married. I was, therefore, under the necessity of taking her elsewhere; so we went and were married at the house of Squire Tarbill, in South Bainbridge, Chenango county, New York. Immediately after my marriage, I left Mr. Stoal's, and went to my father's, and farmed with him that season. "59. At length the time arrived for obtaining the plates, the Urim and Thummim, and the breastplate. On the twenty-second day of September, one thousand eight hundred and twenty-seven, having gone as usual at the end of another year to the place where they were deposited, the same heavenly messenger delivered them up to me with this charge: that I should be responsible for them; that if I should let them go carelessly, or through any neglect of mine, I should be cut off; but that if I would use all my endeavors to preserve them, until he, the messenger, should call for them, they should be protected. "60. I soon found out the reason why I had received such strict charges to keep them safe, and why it was that the messenger had said that when I had done what was required at my hand, he would call for them. For no sooner was it known that I had them, than the most strenuous exertions were used to get them from me. Every stratagem that could be invented was resorted for that purpose. The persecution became more bitter and severe than before, and multitudes were on the alert continually to get them from me if possible. But by the wisdom of God, they remained safe in my hands, until I had accomplished by them what was required at my hand. When, according to arrangement, the messenger called for them, I delivered them up to him; and he has them in charge until this day, being the second day of May, one thousand eight hundred and thirty-eight. {19} "61. The excitement, however, still continued, and rumor with her thousand tongues was all the time employed in circulating falsehoods about my father's family, and about myself. If I were to relate a thousandth part of them, it would fill up volumes. The persecution, however, became so intolerable that I was under the necessity of leaving Manchester, and going with my wife to Susquehanna county, in the state of Pennsylvania. While preparing to start,--being very poor, and the persecution so heavy upon us that there was no probability that we would ever be otherwise,--in the midst of our afflictions we found a friend in a gentleman by the name of Martin Harris, who came to us and gave me fifty dollars to assist us on our journey. Mr. Harris was a resident of Palmyra township, Wayne county, in the state of New York, and a farmer of respectability. "62. By this timely aid was I enabled to reach the place of my destination in Pennsylvania; and immediately after my arrival there I commenced copying the characters off the plates. I copied a considerable number of them, and by means of the Urim and Thummim I translated some of them, which I did between the time I arrived at the house of my wife's father, in the month of December, and the February following. "63. Sometime in this month of February, the aforementioned Mr. Martin Harris came to our place, got the characters which I had drawn off the plates, and started with them to the city of New York. For what took place relative to him and the characters, I refer to his own account of the circumstances, as he related them to me after his return, which was as follows: "64. I went to the city of New York and presented the characters which had been translated, with the translation thereof, to Professor Charles Anthop, a gentleman celebrated for his literary attainments. Professor Anthop stated that the translation was correct, more so than any he had before seen translated from the Egyptian. I then showed him those which were not yet translated, and he said that they were Egyptian, Chaldaic, Assyriac, and Arabic; and he said they were true characters. He gave me a certificate, certifying to the people of Palmyra that they were true characters, and that the translation of such of them as had been translated was also correct. I took the certificate and put it into my pocket, and was just leaving the house, when Mr. Anthon called me back, and asked me how the young man found out that there were gold plates in the place where he found them. I answered that an angel of God had revealed it unto him. "65. He then said to me, 'Let me see that certificate.' I accordingly took it out of my pocket and gave it to him, when he took it and tore it to pieces, saying that there was no such thing now as ministering of angels, and that if I would bring the plates to him, he would translate them. I informed him that part of the plates were sealed, and that I was forbidden to bring them. He replied, 'I cannot read a sealed book.' I left him and went to Dr. Mitchell, who sanctioned what Professor Anthon had said respecting both the characters and the translation. "66. On the 5th day of April, 1829, Oliver Cowdery came to my house, until which time I had never seen him. He stated to me that having been teaching school in the neighborhood where my father resided, and my father being one of those who sent to the school, he went to board for a season at his house, and while there the {20} family related to him the circumstances of my having received the plates, and accordingly he had come to make inquiries of me. "67. Two days after the arrival of Mr. Cowdery (being the 7th of April) I commenced to translate the Book of Mormon, and he began to write for me. "68. We still continued the work of translation, when, the ensuing month (May, 1829), we on a certain day went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, that we found mentioned in the translation of the plates. While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us, saying: "69. _Upon you, my fellow, servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do over again an offering unto the Lord in righteousness_. "70. He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that this should be conferred on us hereafter; and he commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and that afterwards he should baptize me. "71. Accordingly we went and were baptized. I baptized him first, and afterwards he baptized me--after which I laid my hands upon his head and ordained him to the Aaronic Priesthood, and afterwards he laid his hands on me and ordained me to the same priesthood--for so we were commanded. "72. The messenger who visited us on this occasion and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament, and that he acted under the direction of Peter, James, and John, who held the keys of the Priesthood of Melchisedek, which Priesthood, he said, would in due time be conferred on us, and that I should be called the first Elder of the Church, and he (Oliver Cowdery) the second. It was on the fifteenth day of May, 1829, that we were ordained under the hand of this messenger, and baptized. "73. Immediately on our coming up out of the water after we had been baptized, we experienced great and glorious blessings from our Heavenly Father. No sooner had I baptized Oliver Cowdery than the Holy Ghost fell upon him, and he stood up and prophesied many things which should shortly come to pass. And again, so soon as I had been baptized by him, I also had the spirit of prophecy, when, standing up, I prophesied concerning the rise of this Church, and many other things connected with the Church, and this generation of the children of men. We were filled with the Holy Ghost, and rejoiced in the God of our salvation. "74. Our minds being now enlightened, we began to have the scriptures laid open to our understandings, and the true meaning and intention of their more mysterious passages revealed unto us in a manner which we never could attain to previously, nor ever before had thought of. In the meantime we were forced to keep secret the circumstances of having received the Priesthood and our having been baptized, owing to a spirit of persecution which had already manifested itself in the neighborhood. "75. We had been threatened with being mobbed, from time to {21} time, and this, too, by professors of religion. And their intentions of mobbing us were only counteracted by the influence of my wife's fathers family (under Divine Providence), who had become very friendly to me, and who were opposed to mobs, and were willing that I should be allowed to continue the work of translation without interruption; and therefore offered and promised us protection from all unlawful proceedings, as far as in them lay." Such is the simple story of the divine calling of the Prophet of the nineteenth century, as told by Joseph Smith himself. He testified of these glorious things, and a few believed his words and were baptized. Thus were the initiatory steps for the establishment of the Church of Christ in completeness of power, gifts and ordinances established. The Church of Jesus Christ of Latter-day Saints was organized on the sixth day of April, 1830, at Fayette, Seneca county, State of New York, and its history has been thrillingly eventful. From the time of its establishment the work has been spread abroad, the faithful Elders going forth, like the ancient disciples, proclaiming the Gospel, raising up and organizing branches. The gifts and power of God have been made manifest, the word being confirmed by signs following the believers. In 1831, by revelation through Joseph the Seer, the few believers were directed to gather to the State of Ohio, the town of Kirtland being the headquarters of the Church. In the summer of the same year, Joseph Smith and a number of other Elders, by divine command, visited Jackson county, Missouri, which was designated as "Zion." On April 3rd, 1836, in the Temple erected at Kirtland, the Prophet Joseph and Oliver Cowdery were blessed with a glorious vision of the Savior, whose appearance they described. He signified His acceptance of the Holy House, that had been erected to His name, promising many glorious blessings upon His people, on condition that the Holy Temple be kept free from pollution. They were also visited by Moses, who committed to them the keys of the gathering of Israel and the bringing of the Ten Tribes from the North country. Elias also appeared and bestowed upon them the dispensation of the Gospel of Abraham; and, lastly, there appeared Elijah the Prophet who, in fulfillment of the prediction of Malachi, conferred upon Joseph Smith the keys to turn the hearts of the children to their fathers, informing them that the great and dreadful day of the Lord was near; and by virtue of the authority conferred upon them at that time, the hearts of those living are turning towards their dead progenitors, and a sympathetic search for genealogy is going on among the Latter-day {22} Saints, to be used by them in the great temples of the Church; where the living perform a work of salvation for the dead. To follow the believers in the divine mission of Joseph Smith through the terrible storms of persecution, to which they were subjected, would consume volumes. Wherever they established themselves they were beset on very side by mobs, who burned or despoiled their homes, in many cases murdered them in cold blood, and committed upon helpless women revolting crimes against chastity. This was particularly the case in Missouri, in which state they subsequently settled, and where they were driven from county to county, and abused with such merciless cruelty, that nothing short of the power of God saved them from annihilation, as an organized body. In fact, the Governor of the state, a wretched person named Boggs, issued an order for the extermination of the Saints, and several thousand volunteers were raised and sent to execute this execrable decree. Joseph Smith and numbers of the leading Elders were thrown into prison where they were offered for food the flesh of their brethren who had been murdered by the mobs. A council of the Volunteer Militia Mobocrats was held in relation to the disposal of Joseph Smith and his brethren. Seventeen sectarian priests, who took part in the murderous work, were urgent in the demands that they be shot. The commission of this cold-blooded deed was only prevented by General Doniphan threatening to withdraw his regiment and free himself from such devilish doings. Being driven by ruthless, relentless persecution, having been expelled from their homes and last refuge in Missouri, the Saints wended their weary steps to Illinois. Hundreds of them perished during the winter from hunger, cold, and general exposure. They built the beautiful city of Nauvoo, with a population of over 20,000, in Hancock county, Illinois, on the banks of the Mississippi, where they also erected a beautiful temple. They flourished for a time, their numbers being greatly swelled by inflowing immigration from different parts of the Union and from Great Britain. Again the fierce winds of persecution began to howl, as if the infernal regions had let loose their imps and commissioned them to take possession of the enemies of the people of God. Nothing seemed to satisfy them but the blood of the Prophet, and he seemed to realize it, for on his way to Carthage, Illinois, where he was murdered in cold blood, he said: "I am going like a lamb to the slaughter, but I am as calm as {23} a summer's morning. I have a conscience void of offense towards God, and towards all men; I shall die innocent, and it shall yet be said of me, 'he was murdered in cold blood.'" Fifty times had he been arrested on trumped-up charges, and forty-nine times had he been acquired by the courts of the land, innocent of any crime. Desperate and maddened by being continually foiled in their wicked designs, the mob finally declared that, "if law couldn't reach them, powder and ball should." On the 27th of June, 1844, while in jail, in the town of Carthage, and under the protective pledge of the governor of the State, Joseph Smith the Prophet, and his brother Hyrum, the Patriarch, were cruelly murdered by a furious mob, led by religious fanatics. Appended to the book containing the revelations received from the Lord by the Prophet Joseph, known as the Book of Doctrine and Covenants, is published the following narrative of the "Night of Martyrdom:" MARTYRDOM OF JOSEPH SMITH, THE PROPHET, AND HIS BROTHER HYRUM. 1. To seal the testimony of this book and the Book of Mormon, we announce the Martyrdom of Joseph Smith, the Prophet, and Hyrum Smith, the Patriarch. They were shot in Carthage jail, on the 27th of June, 1844, about five o'clock p.m., by an armed mob, painted black--of from 150 to 200 persons. Hyrum was shot first and fell calmly, exclaiming, "I am a dead man!" Joseph leaped, from the window, and was shot dead in the attempt, exclaiming, "O Lord my God!" They were both shot after they were dead in a brutal manner, and both received four halls. 2. John Taylor, and Willard Richards, two of the Twelve, were the only persons in the room at the time; the former was wounded in a savage manner with four balls, but has since recovered; the latter, through the providence of God, escaped, "without even a hole in his robe." 3. Joseph Smith, the Prophet and Seer of the Lord, has done more (save Jesus only,) for the salvation of men in this world, than any other man that ever lived in it. In the short space of twenty years he has brought forth the Book of Mormon, which he translated by the gift and the power of God, and has been the means of publishing it in two continents; has sent the fullness of the everlasting gospel which it contained to the four quarters of the earth; has brought forth the revelations and commandments which compose this Book of Doctrine and Covenants, and many other wise documents and instructions for the benefit of the children of men; gathered many thousands of the Latter-day Saints, founded a great city; and left a fame and name that cannot be slain. He lived great, and he died great in the eyes of God and his people, and like most of the Lord's anointed in ancient times, has sealed his mission and his works with his own blood--and so has his brother Hyrum. In life they were not divided, and in death they were not separated! 4. When Joseph went to Carthage to deliver himself up to the pretended requirements of the law, two or three days previous to his assassination, he said, "I am going like a lamb to the slaughter; but {24} I am calm as a summer's morning; I have a conscience void of offence towards God, and towards all men. I SHALL DIE INNOCENT, AND IT SHALL YET BE SAID OF ME--HE WAS MURDERED IN COLD BLOOD." The same morning, after Hyrum had made ready to go--shall it be said to the slaughter? Yes, for so it was,--he read the following paragraph, near the close of the twelfth chapter of Ether, in the Book of Mormon, and turned down the leaf upon it:-- 5. "And it came to pass that I prayed unto the Lord that he would give unto the Gentiles grace, that they might have charity. And it came to pass that the Lord said unto me, if they have not charity, it mattered not unto you, thou hast been faithful; wherefore thy garments are clean. And because thou hast seen thy weakness, thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father. And now I--bid farewell unto the Gentiles; yea and also unto my brethren whom I love, until we shall meet before the judgment-seat of Christ, where all men shall know that my garments are not spotted with your blood." The testators are now dead, and their testament is in force. 6. Hyrum Smith was 44 years old, February, 1844, and Joseph Smith was 38 in December, 1843; and henceforward their names will be classed among the martyrs of religion; and the reader in every nation will be reminded that the "Book of Mormon," and this book of Doctrine and Cov. of the church, cost the best blood of the nineteenth century to bring them forth for the salvation of the ruined world: and that if the fire can scathe a _green tree_ for the glory of God, how easy it will burn up the "dry trees" to purify the vineyard of corruption. They lived for glory; they died for glory; and glory is their eternal reward. From age to age shall their names go down to posterity as gems for the sanctified. 7. They were innocent of any crime, as they often proved before, and were only confined in jail by the conspiracy of traitors and wicked men; and their _innocent blood_ on the floor of Carthage jail, is a broad seal affixed to "Mormonism" that cannot be rejected by any court on earth; and their _innocent blood_ on the escutcheon of the State of Illinois, with the broken faith of the State as pledged by the Governor, is a witness to the truth of the everlasting gospel, that all the world cannot impeach; and their _innocent blood_ on the banner of liberty, and on the _magna charta_ of the United States, is an ambassador for the religion of Jesus Christ, that will touch the hearts of honest men among all nations; and their _innocent blood_, with the innocent blood of all the martyrs under the altar that John saw, will cry unto the Lord of Hosts, till He avenges that blood on the earth. Amen. It was fondly hoped that, by the death of the great Prophet, the work he had been commissioned to establish would go out of existence. But it was destined to remain forever. Truth is imperishable. The enemies of the Church redoubled their efforts, thinking they could complete a work of demolition they imagined they had begun. But though, by the machinations of the wicked and the operations of fiendish hate, good and great men may be swept from the earth, the principles they advance remain behind. Men are subject to removal {25} from this sphere, it is true, but truth, eternal truth, is not susceptible to obliteration: "Truth crushed to earth will rise again." Joseph Smith was martyred, but another great man had been prepared to take up the link of the chain, which the wicked fondly hoped had been snapped never more to be welded. The Twelve Apostles, upon the death of Joseph Smith, were the highest authority of the Church. Brigham Young was their president, and recognizing this truth, he was, on December 5th, 1847, selected as president of the whole Church, and as such directed its affairs down to the time of his death in August, 1877. Mob violence did not cease with the martyrdom of Joseph and Hyrum. The dogs of war continued to let loose upon the Latter-day Saints until, finally, they had to enter into a compulsory agreement, or written compact, to leave the State of Illinois, and betake themselves to the Western wilds of America, where is was proudly hoped by their enemies, they would inevitably perish. The compulsory exodus commenced under the leadership of Brigham Young, in the depth of the winter of 1846, when the friendless wanderers passed through hardships and sufferings, in the midst of ice, snowdrifts and a temperature frequently twenty degrees below zero. While encamped on the western bank of the Missouri River, the general government sent an agent, calling for 500 of the ablest men among the Mormon exiles to aid the United States in the war against Mexico. These were promptly furnished, showing that accusations of disloyalty made against this despised people were unfounded. To add to the distress of the camp, at this juncture they learned that the sick and infirm who were left behind in Nauvoo, from inability to move with the main body, had been actually driven out of that city at the mouth of the musket and cannon by the brutal, inhuman mob. On the 24th of July, 1847, the pioneers, led by Brigham Young, entered the valley of the Great Salt Lake. Successive companies followed, and the cultivation of the soil proceeded. Until the harvest of 1848 many suffered from hunger, living upon small roots and rawhide. Mammoth volumes might be filled with narratives of the trials, vicissitudes, travels, hardships, afflictions and persecutions to which the Church of Christ has been subjected. We might speak of the difficulties the Latter-day Saints have had to cope with in their present beautiful location in the formerly barren but now smiling and fruitful valleys of the West, beyond the Rocky Mountains; how their crops have in past years {26} been destroyed by hordes of grasshoppers and crickets, yet they have plodded on their way, rejoicing and trusting in the God of Heaven, who, although He has seen fit to try and prove them, has never deserted them in the hour of need. Before the advent of Western railroads on the American Continent the pilgrim Saints, with faces turned toward the pastures of the Rocky Mountains, had to traverse, mostly afoot, the broad and almost trackless prairies, over mountains and across rivers and valleys, their baggage and the more feeble of the people being conveyed by wagons hauled by oxen. In 1866, the Latter-day Saints in Utah, inspired with deep solicitude for the pilgrims on their weary way westward, with a largeness of heart and generosity that has seldom been equalled, forwarded to the frontiers 500 wagons, with a sufficient number of cattle and men to transport them 1,100 miles--from the Missouri River to Salt Lake City. By the magic hand of industry, under the blessings of the God of Israel, that Western wilderness has been transformed into a picture of smiling fruitfulness. Besides the beautiful city of Salt Lake--the admiration of passing tourists, who flock there by thousands every year--there are nearly 500 other cities and settlements which "blossom like the rose." Temples have been erected in Salt Lake City, St. George, Manti and Logan, at a cost of over seven millions of dollars, besides hundreds of tabernacles and churches scattered throughout that region which represent other millions in money. Thus are the Latter-day Saints manifesting their solicitude for the welfare of the fathers who have gone before, by preparing places wherein they can officiate for them, "That they may be judged according to men in the flesh and live according to God in the spirit." Since then thousands of Elders have gone into all parts of the civilized world, traveling as the Apostles of old did, "without purse and without script," crying repentance to the nations, and calling on them to be baptized and escape the "damnation of hell." These Elders have left the farm, the workshop, the forge, the store, and, all the comforts of home and loved ones, and gone into Canada, Great Britain, Germany, Holland, France, Italy, Switzerland, Denmark, Sweden, Norway, Iceland, East Indies, Cape of Good Hope, Mexico, South America, South Sea Islands, Sandwich Islands, Jersey Islands, Japan, Turkey and Jerusalem, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation and kindred, and tongue and people. As a result of their warning voice thousands and tens of thousands have yielded {27} obedience to the Gospel of the Son of God, and the Church now has a membership of over 400,000 souls, and fully that many more have kept the faith and passed beyond the vale, all during the remarkably short space of seventy-five years. There have been six presidents in the Church of Jesus Christ of Latter-day Saints, as follows: Joseph Smith, Brigham Young, John Taylor, Wilford Woodruff, Lorenzo Snow, and Joseph F. Smith, the present leader of the Church, who was a member of the Quorum of the Apostles for thirty-eight years, and who attained his present position through a long life of faithfulness. At the death of President Lorenzo Snow, his predecessor, he had become the chief Apostle and was finally chosen by the highest quorum in the Church to become the Prophet, Seer, and Revelator, as was Brigham Young upon the death of the Prophet Joseph Smith. President Joseph F. Smith is a son of the Patriarch, Hyrum Smith, who met his death in Carthage jail, June 27th, 1844. Efforts have been made to destroy the work of God as instituted through the instrumentality of Joseph Smith, and all manner of falsehoods have been circulated against him and his unselfish labors. Especially have the shafts of the Evil One been directed against the Book of Mormon, men having invented all manner of theories as to its origin in order to discredit its divinity. The Solomon Spaulding story is still used by hireling priests, who "lie in wait to deceive." For fifty years and more has this been the stock-in-trade of those who object to the genuineness of this divine record, and notwithstanding these divines (?) know that the story has long ago been exploded, yet they continue to blind the eyes of their followers, because their "craft is in danger" directly the truth dawns on those who are honest in heart. The Rev. Solomon Spaulding romance is easily told: D.P. Hurlburt, a man who was once a member of the Church, but who, because of his lascivious conduct, was excommunicated, was the originator of the fabrication that the Book of Mormon had its origin in Mr. Spaulding's tale. This man Hurlburt wrote a bitter assault on the Latter-day Saints in 1836, entitled "Mormonism Unveiled," which was published in Ohio. During the time Hurlburt was gathering material for this work, he obtained from the family of the then deceased clergyman the original of the "Manuscript Story," as it was called, but discovering that it would, if published, prove fatal to his assumptions, he suppressed it; and from that time it was entirely lost sight of until the latter part of the year 1884, when a Mr. L. L. Rice, residing at Honolulu, Sandwich Islands, found it {28} among a numerous collection of miscellaneous papers which he had received from Mr. E. D. Howe, of Painesville, Ohio, the publisher of Hurlburt's "Mormonism Unveiled," when he, with his partner, purchased from that gentleman the business and good will of the Painesville Telegraph. In 1884 President James H. Fairchild, of Oberlin College, Ohio, was paying a visit to Mr. Rice, and he suggested that the latter look through his numerous papers, in the hope of finding amongst them some anti-slavery documents of value. In his search he discovered a package marked in pencil on the outside, "Manuscript Story," which, to their surprise, on perusal, proved to be the veritable, long lost romance of Rev. Dr. Spaulding, to which so much undeserved importance had been maliciously given. This manuscript was presented to Oberlin College, but not until an exact copy had been made by Mr. Rice, which has since been published in pamphlet form, and can be purchased at the Deseret News Book Store, Salt Lake City, Utah. Upon comparison it will be found that it does not bear the least resemblance in any manner to the Book of Mormon, and yet it was said that Joseph Smith obtained access to this manuscript and from its scanty pages elaborated this Book of Mormon, which he afterwards palmed upon the world as a divine record. {29} WHAT "MORMONS" BELIEVE. EPITOME OF THE DOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. BY CHAS. W. PENROSE, OF THE "COUNCIL OF TWELVE APOSTLES." The question is often asked, what do the "Mormons" believe, and wherein do their doctrines differ from those of other religious denominations? A reply will be found in the following epitome of "Mormonism," or rather of its leading principles, for it embraces all truth from every source. The Church of Jesus Christ of Latter-day Saints is the proper name of the body of religious worshipers commonly known as "Mormons." It was organized by the authority and commandment of God in the State of New York on the 6th day of April, 1830. It derives all its doctrines, ordinances, discipline and order of Priesthood from direct divine revelation. FIRST PRINCIPLES. The first principle of the Gospel as taught by this Church is faith. This embraces faith in God the Father and in his son Jesus Christ and in the Holy Ghost. The Father is a glorified and perfect person, and Jesus Christ the Son is in His express image and likeness. One is an individual as much as the other. Each is a spirit clothed with a spiritual, yet tangible, immortal body. Spirit is substance, not immateriality. It is eternal in its essence, and so are the elements of that which is known as matter. The Holy Spirit is not a personage of tabernacle, and His influence permeates all things and extends throughout the vast domain of space, which is boundless and occupied by limitless elements, and that Spirit, proceeding from the presence of God, gives life and light to all things animate, and is the power by which they are governed, and by which the Father and the Son are everywhere present. Man is a dual being, also in the image of God, who is the Father of his spirit and the Creator of his body. Jesus was the First-born in the spirit and the Only-begotten in the flesh. {30} All men and women are the sons and daughters of God, and Jesus is their Elder Brother. By obedience to His Gospel in all things, mankind, through the redemption He has wrought, may be exalted with Him as joint-heirs to the eternal inheritance of the Sons of God, and become like Him and reign with Him in the Ineffable Presence forever. Faith in God, the Father, the Son and the Holy Ghost leads to the second principle of the Gospel, which is repentance. That is, conviction of sin, regret for its commission, and reformation by turning away from it, by ceasing to do evil and beginning and continuing to do well. Repentance leads to remission of sins, which comes through baptism administered by one having authority, in the name of the Father, and of the Son, and of the Holy Ghost. Baptism is the third principle, and is immersion in water in the likeness of a burial, succeeded by a birth. Becoming dead to sin by repentance, the believer is buried in the liquid grave and brought forth from the womb of waters, thus being born of water to a new life in Christ Jesus. The repentant believer, thus baptized, obtains the remission of sins through the shedding of Christ s blood. He who knew no sin died that sinners might be saved by obedience to His commandments. He did that for them which they could not do themselves; what they are able to do is required of them, in order that they may receive the benefits of His atonement. Thus cleansed from sin, the new-born disciple is prepared to receive the Holy Ghost. The fourth principle is the bestowal of that gift by the laying on of hands of men called and ordained of God to thus officiate in His name. Born of the water and of the spirit, the regenerated soul becomes a member of Christ's Church, and is entitled to such spiritual gifts as he or she may deserve and obtain by the exercise of faith. Some of these are wisdom, knowledge, prophecy, visions, speaking in tongues, interpretation of tongues, discerning of spirits, healing the sick, etc., etc. All the manifestations of the power of God enjoyed in former times may be and are enjoyed in His Church in latter times. The gift of the Holy Ghost opens the avenue to all intelligence. That Spirit leads into all truth and shows things to come. It is the Comforter and the Revealer. It bears witness of the Father and the Son, and brings mortals into communion with them and into union with one another. It is the true light given to every one in coming into the world, but is bestowed and manifested in a higher and fuller degree when conferred as a gift to the baptized, repentant believer. {31} No person has the right to baptize or lay on hands or administer any ordinance of the Church, unless he is called of God and ordained to act in the name of Deity. The commission given to the Apostles of old does not confer any authority upon men in this age. It was for them alone upon whom it was bestowed, and those whom they were inspired and directed to ordain unto the same power. Without divine communication now, there can be no divine authority today. THE APOSTASY. When the Apostles of Christ were killed and their immediate successors appointed, the disciples were tortured and slain, and gradually darkness came over the world and pagan institutions were mingled with the rites and order of the Church, until the apostolic authority and the true Christian spirit and doctrine were entirely subverted. Reforms that were subsequently introduced merely lopped off some evils and made some improvements; but did not and could not restore the authority and power of the primitive Christian Church and Priesthood. THE RESTORATION. In these latter days the Father and the Son have appeared and revealed anew the Gospel. Angels have ministered to man. John the Baptist brought to earth the authority of the Lesser or Aaronic Priesthood which he held when in mortality. Peter, James and John have conferred their keys of Apostleship received under the hands of Jesus of Nazareth, and the power and authority of the higher or Melchisedek Priesthood. Elijah the Prophet and others of the ancients have bestowed the keys they held, and they are all in the Church of Jesus Christ of Latter-day Saints. Under that authority the Church has been built up after the original pattern and with the same spirit, ordinances, gifts and blessings. Joseph Smith, after accomplishing the work entrusted to him by the Lord, sealed his testimony with his blood, being cruelly slain with his brother Hyrum, at Carthage, Illinois, by a mob disguised, on June 27, 1844. Joseph Smith was the instrument in the hands of the Lord to commence the work of restitution, and open the last dispensation, that of "the fulness of times." He received that divine authority under the hands of those heavenly messengers. He, by revelation and commandment, ordained others. Today there are on earth Apostles, Prophets, Evangelists, {32} Elders, Bishops, Priests, Teachers and Deacons, divinely called and authorized to teach and administer the things of the Kingdom of heaven, and the power of God attends their ministrations. Faith, repentance and baptism of water and of the Spirit administered by divine authority are essential to salvation. There is only one way. There is some good in all religions, but there is and can be but one divine religion, that is, the Gospel of Jesus Christ. It is to be preached to every creature. Persons who have died after reaching years of accountability without an opportunity of receiving it, will hear it in the spirit world, and may there obey or reject it. Heathens, Jews and all races, creeds and tongues will thus have the door of redemption opened to them. Infants who die before they become accountable need no baptism, but are all redeemed by the blood of Christ. The spirit of man is the intelligent, responsible being, an entity both before and after dwelling in the body. It was in the beginning with the Father. The sons and daughters of God, after probation in the flesh, return to Him and then, until the resurrection, associate in such sphere as they have fitted themselves to occupy; the good with the spirits of the just, the evil with the spirits of the unjust. A disembodied spirit can learn, believe, repent and yield obedience, but cannot be baptized in water, the earthly medium of purification. REDEMPTION OF THE DEAD. The living may be baptized for the dead. One who has received the ordinances of the Gospel can stand proxy for departed ancestors, who will receive the benefit of the earthly ordinances on obedience to the Gospel in the spirit. As the Spirit of Christ preached to the spirits in prison while His body was in the sepulchre, so His servants, bearing His authority, preach to "the dead" after finishing their work on earth. Ordinances for and in behalf of the dead are administered in temples built after a pattern revealed from heaven. Thus the living become saviors to the dead under Jesus Christ the Captain of their Salvation. The resurrection of Jesus of Nazareth was "the first-fruit of them that slept." All persons who have breathed the breath of life will also be raised from the dead, receiving their bodies again as He did. But everyone in his own order. Those who have put on Christ by obeying His Gospel will be Christ's at His coming, and will be quickened by His glory, the celestial, typified by the sun. After the lapse of a day of the Lord-a {33} thousand of our years-the rest of the dead will come forth, some in the terrestrial glory, typified by the moon, and others in the telestial glory, typified by the stars in their different magnitudes, the rest in a kingdom not of any degree of glory. All will be judged according to their works. Progress is the eternal order of creation. The condemned will be punished for sin, as Divine justice shall determine both as to the severity and to the duration. The purpose of punishment is the vindication of the law and the reclamation of the transgressor. Eventually all who can be redeemed will be placed in some degree of glory and advancement. Only the sons of perdition who deny the Holy Ghost after having received it, who willfully pervert the power given to them to attain the highest exaltation and who shed innocent blood will be utterly lost. The glory of those who are in Christ and become joint heirs with Him is to "inherit all things," and follow and participate with the Son and the Eternal Father forever in their glorious works. They will inherit the earth when it is purified and crowned with the glory and presence of God. They will reign as kings and priests and be ministers unto those of a lesser degree of glory in the eternal mansions. This is the last dispensation. In it Israel will be gathered, Jerusalem be rebuilt, and Palestine be the abode of the sons of Judah. The elect of God will gather from all nations to Zion on the American continent. The earth will be cleansed from corruption. Paradise will bloom again, war will cease, peace will prevail, the enmity will depart from man and brute, the curse will be removed and this globe will be glorified, shining in its own light developed to perfection. THE BOOK OF MORMON. The Prophet of the nineteenth century was directed by the angel of God to the spot where the records of the history of the former inhabitants of this continent were deposited. He obtained and translated a portion of them into the English language. It is called the Book of Mormon, because the Prophet Mormon made an abridgment of more ancient records than his own, and inscribed them upon metallic plates in hieroglyphics reformed from the Egyptian. That book has since been translated into other languages. It gives the history of two races. The first springing from a colony brought upon this land at the time of the dispersion from the Tower of Babel. The second descending from the families directed to this continent from Jerusalem six hundred {34} years before the Christian era, at the time when Zedekiah was king of Judea. It relates the wars, travels, religion, progress and decadence of those races-the progenitors of the American Indians, describes their cities, temples, forts, etc., and contains an account of the visit to this land of Jesus Christ, after His resurrection and ascension, with particulars of His ministry in establishing His Church here with the same principles, precepts, ordinances, Priesthood and blessings as in the Church on the Asiatic continent. It also speaks of the gradual apostasy of the people and the woes that came upon them through transgression. The Book of Mormon does not take the place of the Bible, but is auxiliary to it and corroborates and supports it. The Bible is the record of God's dealings with His people in the eastern world; the Book of Mormon is the record of his dealings with His people on this western land, separated from the other hemisphere, and then unknown to its inhabitants. They, with the book of Doctrine and Covenants and the Pearl of Great Price, are the standards of doctrine and discipline of the Church. Inspiration by the Holy Ghost as bestowed upon the ancient Hebrew prophets, is viewed as revelation by the Latter-day Saints. It conveys the word and will of God. Every individual in the Church is entitled to it for his or her own guidance. The President of the Church, who is a prophet, a seer and a revelator, is entitled to divine communication by any of the means which God chooses to use for this purpose. But revelation does not come by the will of man. It is God who reveals His word at the time and in the manner which He selects. Revelation for the whole Church comes through the head alone, and thus order is preserved and conflicting doctrines excluded. CELESTIAL MARRIAGE. The doctrine of celestial, that is eternal marriage, is a feature of the "Mormon" faith. By the authority vested in the head of the Church, that which is sealed on earth is sealed in heaven, and the man and woman united under that authority in an everlasting covenant are joined forever. Such was the marriage of Adam and Eve before death came by sin. The redemption of Christ restored them to their primeval state, and they stand at the head of their posterity, immortal, perfected and eternal. By obedience and fidelity to the laws of God, men and women may attain to a similar estate and enjoy unending bliss, "the man being not without the woman nor the {35} woman without the man in the Lord." The family, the home, the relation of parents and children are thus the basis of present and future happiness, and the increase thereof being perpetual, therein is the glory of the redeemed, who dwell in the presence of God and the Holy Ones, continued forever. CHURCH GOVERNMENT. The government of the Church of Christ devolves upon those who have been divinely appointed and have been accepted by the body of the Church, in which all things are to be done by common consent. At the head is the Prophet, Seer and Revelator with two counselors. These three presiding High Priests thus selected form the First Presidency, having jurisdiction over the Church in all the world. Next are the Twelve Apostles, forming a body equal in authority to the Presidency and constituting that Presidency at the death or removal of the head. They set in order the affairs of the Church in all the world under the direction of the First Presidency. The patriarchs are Evangelists and are specially ordained to pronounce blessings on the Saints by the laying on of hands, declaring their lineage and predicting events in which they will figure in time and in eternity. There is a Patriarch to the whole Church, having authority to bless all its officers and members from the greatest to the least, holdings the keys of that power. There are other Patriarchs who hold authority within the various Stakes of Zion wherein they are appointed and in which they administer the sealing blessings. The Seventy are a body of Elders forming an appendage to the Apostleship and traveling under their direction. Seven of the number preside over that body. There are a hundred and fifty of these "quorums," as they are called, each presided over by seven of their number, and all under direction of the First Seven Presidents. They form the chief missionary corps of the Church. High Priests and Elders not belonging to the councils above mentioned, are local officers for local ministrations, but may be called into the missionary field if necessary. Ninety-six Elders form a "quorum," presided over by three of their number. There are a great many of these organizations. All these officers hold the Priesthood after the order of Melchisedek. The Bishops stand at the head the Aaronic or lesser Priesthood, an appendage to the higher of Melchisedek Priesthood. {36} There are three who form the Presiding Bishopric of the Church. Other Bishops have charge of wards of the Church, and the function of the Bishopric is to minister in the temporalities of the Church. Priests, forty-eight of whom form a "quorum," presided over by a Bishop and two counselors; Teachers, twenty-four of whom form a "quorum," presided over by three of their number; and Deacons, twelve of whom form a "quorum," presided over by three of their number, constitute the rest of the organizations of the lesser Priesthood. They exist in all the wards, and are under the direction of the respective Bishoprics. Apostles, Patriarchs, Seventies, High Priests and Elders may preach, baptize and lay on hands for the gift of the Holy Ghost, and perform any duty of the Aaronic Priesthood, as the greater includes the less. Aaronic Priests may preach, teach and baptize for the remission of sins, but cannot confer the Holy Ghost by the laying on of hands. Teachers visit the members and see there is no iniquity permitted to remain in the Church. Deacons attend to temporal duties under the Bishops. A Bishop should be a lineal descendant of Aaron, but in the absence of one of that lineage, a High Priest is selected and ordained to that office. With his two counselors, also High Priests, he has charge of an organized ward and sits in judgment upon transgressors and in cases of disputes between members. An appeal is allowed to the High Council. Members residing in a given locality form a ward. A number of wards, generally those within a county, are organized into a Stake of Zion, presided over by three High Priests. A High Council, consisting of twelve High Priests, constitutes an ecclesiastical tribunal, to which appeals may be taken from decisions of the Bishops' courts. It is presided over by the Stake Presidency, who have jurisdiction over all the wards and their officers in the Stake. There are now fifty-five of these Stakes of Zion and a number of conferences and mission organizations in addition. A High Council decision is subject to review by the Presidency of the Church. All the officers of the Church are presented twice a year before the body of the Church for their acceptance or rejection. The Stake and ward authorities are periodically subject to a similar regulation. All serve without salaries. Persons engaged constantly in Church service are supported, or partly sustained, according to needs, from Church funds. Missionaries have no stipends, but travel "without purse or scrip," either paying their own expenses or relying upon friends whom the Lord raises up to their aid. {37} The revenue of the Church is derived from the tithes. One-tenth of a member's interest or increase each year is tithing. It is a free-will offering, not a tax. Temples, church buildings, etc., are erected and maintained from the tithing, and large amounts are expended for the support of the poor and the benefit of new settlements. On the first Sunday of every month a fast is held, and the amount saved from fasting is donated to the poor. The Bishops have charge of those in need and are required to see that none are left to want. AUXILIARY SOCIETIES. The Relief Societies, composed of ladies, are organized auxiliary bodies who also minister to the poor, aged and afflicted, and help prepare the dead for burial. They hold meetings of their own for instruction in women's work and intellectual, moral and spiritual advancement. The younger women and also the younger men are organized into Mutual Improvement associations, which they, separately, conduct themselves, but sometimes assemble in joint session. The Primary associations are organizations of children under older supervision, for training in Gospel principles and moral conduct. There are Sunday schools in all the wards and Stakes of Zion, connected with the Sunday School Union, and all thoroughly organized and ably conducted. Religion classes are organized in the different wards for the purpose of giving systematic training in the principles and doctrines of religion to little children, thus supplying the kind of tuition which cannot be given in the public schools, from which all religious teachings are entirely excluded. Amusements are provided for the members of the Church under direction of committees appointed by Church or ward authority. Music is of universal use, both vocal and instrumental, and is cultivated assiduously. Education is an essential feature in the Church system, and academies and colleges are maintained according to the funds available. All truth is recognized as Divine and an accepted motto is: "The glory of God is intelligence." The public school system is separate and apart from the Church schools, and is entirely under the direction of the State, no doctrinal or denominational teaching being permitted therein. It is supported by taxation. {38} DIVINE AUTHORITY. The great distinctive feature of "Mormonism" among the "Christian" denominations is its claim of direct divine origin. Present and continuous revelation from God to the Church through its earthly head, and to every member who seeks for it in his or her own behalf and guidance, is a fundamental principle of the "Mormon" faith. Divine authority is associated with it. The Church is, literally, Christ's Church, because He established it by personal communication and guides it by present revelation and inspiration, and its ministers receive their commissions by His direction. The Holy Ghost is in and with the Church, exactly as with the primitive Church and the Prophets of old. Thus, what is commonly called "Mormonism" is to its disciples verily the work of God; originating with Him and developed and promulgated under His commands and by His power; and, therefore, it will abide and prevail, and overcome all opposition, and spread over the whole earth, preparing the way for the second advent of the Messiah and the redemption and regeneration of the earth. Every soul who receives it in sincerity is entitled to a witness from God of its truth, and herein is its strength and unity and vital force. It has no conflict except with error. It wars against no nation, sect or society. It exercises no compulsion. It is the Gospel and Church and authority of Jesus Christ, restored to earth for the last days and for the last time, and therefore it will triumph and flood the world with light and truth, until darkness shall flee and Satan be bound and the kingdoms of this world become the kingdom of our God and His Christ, and He shall reign over all the ransomed globe for evermore. {39} SALVATION: A DIALOGUE BETWEEN ELDER BROWNSON AND MR. WHITBY. BY JOHN JAQUES, ELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. _Elder Brownson_. Good morning sir. Would it be agreeable to you to read a tract? _Mr. Whitby_. O yes! thank you, sir. I take in many tracts, and read through most of them. What tracts do you distribute? _Elder B_. They are upon the principles taught by the Church of Jesus Christ of Latter-day Saints. _Mr. W_. The Latter-day Saints! Well, I cannot say that I exactly understand what their religion is. It is true, I hear a great deal about them, yet many things that I hear of them are so contradictory that I find it impossible to believe all. But if one fourth part of what is told me, is true, I must say that I cannot entertain a very high opinion of your religion. However, I think that every person ought to be at liberty to enjoy his own opinion, and I deem it especially wrong to condemn any party unheard. I make no profession of religion myself. My wife's sister, and her husband, are very staunch Wesleyans, and they tell me some extraordinary things of your people. But I always take a certain discount off what one religious person says of another's religion. Consequently I cannot believe all that Mrs. Whitby's sister and her husband tell me of your religion. And I think they are a little bigoted, for they sometimes say hard things of the Baptist and Church people, as well as of your people. But I have long wished to meet with one of the Latter-day Saint preachers, so that I might hear their own story, and I shall really consider it a favour if you will be pleased to give me a brief outline of your belief, that I may not judge your people wrongfully. I have a few leisure minutes just now. _Elder B_. I shall only be happy to impart any information that may be beneficial to you, concerning our principles. I am aware that much misunderstanding prevails respecting the Latter-day {40} Saints, and it is ever a pleasure to me to dispel that misunderstanding, and enlighten those who are willing to learn. _Mr. W_. Thank you. But we won't stand at the door. Would you walk in and sit down? _Elder B_. I will, with pleasure. _Mr. W_. Allow me to put your hat away. _Elder B_. Thank you. _Mr. W. [To his daughter]_ Mary, hand the gentleman a chair, and hang his hat up in the passage. _[To Elder B.]_ Now, sir, if you will be good enough to enlighten my mind concerning your principles, I will listen attentively, and, whether I approve of them or not, I shall certainly consider myself under obligations to you. _Elder B_. I will gladly comply with your request. _Mr. W_. But you will not consider me wearisome if I interrupt you, in the course of your relation, with an occasional question or remark, which I may be prompted to offer for my own satisfaction? _Elder B_. Don't name it, sir. It will be pleasing to me to answer your questions, to the best of the ability that God may give me, or to listen to any remark which you may feel disposed to make. But to proceed. I will give you a brief view of the first principles of the doctrine of Jesus Christ, and will refer you to a few passages of Scripture in support of them. _Mr. W_. Thank you. I am sure I shall be much gratified. _Elder B_. In the first place, we believe that there is a God in the heavens, who is the Creator and Preserver of this world and of men. God, having the right, has, in times past, manifested Himself to men, and revealed laws whereby they might be governed. Our first parents, Adam and Eve, who were created immortal--not subject to death, disobeyed the law of God. Death, and all the evils that induce it, were the penalty to which Adam, and Eve, and all their posterity were then subjected. And men cannot, of themselves, overcome this penalty, and obtain immortality.--Gen. i. ii. iii. Rom. v. 12. 1 Cor. xv. 21, 22. But God did not leave men to perish without hope. He sent His Son Jesus Christ into the world, to take human nature upon him, and to satisfy the broken law by being put to death, thereby delivering men from the power of death.--John iii. 16. Rom. v. 8. 1 John iv. 9. As all men, through Adam's sin, without any agency of their own, were subjected to death, so will all men be redeemed there from, and placed before the throne of God, free from any condemnation for Adam's sin, for {41} Christ's atonement extends so far to men, unconditionally on their part, because they had no hand in Adam's sin.--1 Cor. xv. 22. But although men are thus, without conditions on their part, made free from the effects of Adam's sin, yet, as every man must, after this, answer for the deeds done in his body (Matt. xvi. 27. 2 Cor. v. 10. Rev. xx. 13), and as every man, in some thing or other, disobeys the law of God, it naturally follows that every man will need an atonement for his individual sins, as well as one from the sin of Adam. And in order that every man may escape the penalty for his individual sins, certain conditions must be complied with. I said that all men would be redeemed, unconditionally on their part, from the penalty of Adam's sin. I have referred you to a passage or two of Scripture upon the subject. I will refer you to another, Rom. v. 18, "Therefore, as by the offense of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life." Thus, you see, a man answers for his own sins only. _Mr. W_. Just so. That seems reasonable. _Elder B_. Now I will lay before you the conditions. But first, I will remark, that God has but one method of saving men. The scheme of salvation is an unchangeable scheme, both as respects the atonement of Christ, and the conditions required of men. Jesus Christ is the only name under heaven whereby men can be saved.--Acts iv. 12. 1 Tim. ii. 5. And although many men have preached divers kinds of contradictory doctrines, and have professed that they were all the doctrines of Christ, yet it is a fact that God does not send men to contradict each other. You cannot find, in the whole Bible, an instance of God's sending His servants to preach conflicting doctrines to a people, for that would conduce to endless discord, confusion, and strife, and it is written that "God is not the author of confusion, but of peace."--1 Cor. xiv. 33. And Paul the Apostle said that he or an angel from heaven, if found preaching any other Gospel than what he and his brethren had preached, should be accursed.--Gal. i. 9, 10. Depend upon it, sir, that two preachers, or two religious societies, who hold forth contrary doctrines, cannot both, in their teachings, be recognized of God. These inconsistencies cause many men to reject the Bible, and turn infidels. _Mr. W_. Why that's just my argument. I say nothing against the Bible. I find no fault with that. But this is what puzzles me--how it is that two preachers, both believing one book, one revelation from God, one code of laws, should {42} preach contradictory doctrines, and form two religious societies, always opposing and differing from each other! I cannot fathom the matter. There are Mrs. Whitby's sister, and her husband, Wesleyans, as I told you, and his brother is a Baptist--all very strong in their faith. We have them all here together occasionally, and we get up quite lively discussions. Mrs. Whitby's sister's husband and his brother cannot agree at all with each other upon religious topics, especially baptism, and then I disagree with them both, and tell them that I am very well assured that either one is wrong, or both of them are, and, consequently, I cannot join either's society until a satisfactory decision is come to. I assure you we have matters rather warm at times. We all wax quite earnest. _Elder B_. I have not the least doubt of it. Nothing is plainer than that God is not the author of both their systems of religion. But, as I was saying, the plan of salvation is unchangeable. So if we can find out what it was in the time of Jesus and the Apostles, we can decide what it is now. _Mr. W_. True. _Elder B_. I have shown, by the Scriptures, the doctrine of the atonement of Christ, and that certain conditions are required of every man to ensure the benefits of that atonement for his individual sins. I will now speak of the conditions. The first condition required of men is to believe that there is a God, and that they have done things that are displeasing in His sight, and that Jesus Christ has provided a way of escape through his atonement. I question whether any person exists who does not, at heart, believe that there is a God. And it appears to me that all men must acknowledge that they have, in their life time, done things that have not been right. But a faith in Christ's atonement is the result of a teachable spirit's hearing a message from God, to that effect. Now faith is required of all men, for "without faith it is impossible to please God."--Heb. xi. 6. And Jesus says--"He that believeth not shall be damned."--Mark xvi. 16. Some preachers say that faith is all that is necessary to salvation. But this is incorrect, for the Apostle says, that faith without works is dead, being alone.--James ii. If faith had been sufficient for salvation, Jesus Christ would never have made any other conditions known. The devils believe and tremble, but we are not informed that they will be saved. Faith is only valued by the works it leads to. Without works we have no evidence that a man has faith. _Mr. W_. I see that clearly. {43} _Elder B_. The next condition required is repentance. As all men have sinned, all men are required to repent of their sins. Says Jesus--"Except ye repent, ye shall all likewise perish."--Luke xiii. 3. See also Luke xxiv. 47. Acts xvii. 30. Now to repent, is not to mourn, and grieve, and hang down one's head like a bulrush, but to forsake everything that is evil, and to make a firm resolution, like a man, to follow those things no more. In short, to repent is to cease to do evil, and resolve to do well. This is what is required of all men. _Mr. W_. That appears right enough. _Elder B_. The third condition required is for men to be baptized in water, for the remission of their sins. This is a condition quite as important as any other, yet it is one which is little thought of by many persons, and much misunderstood by others. _Mr. W_. That is a subject upon which I have thought much, when I have heard my friends argue the matter. _Elder B_. It is a subject concerning which much diversity of opinion prevails amongst the religious world. Some persons believe baptism to be altogether unnecessary, and they sing-- "Were I baptized a thousand times, It would be all in vain." Others believe baptism to be an ordinance that can be attended to, or dispensed with, at the discretion of the believer. Now we do not agree with either of these kinds of persons. We believe that baptism is one of the essential conditions of salvation. We deem it absolutely necessary that all persons who believe and repent, should also be baptized. If we consider what baptism is for, we shall see at once its necessity. Baptism is for the remission of sins. _Mr. W_. But does not Jesus say that his blood was to be shed for the remission of sins? And does not St. John say that the blood of Jesus Christ cleanseth us from all sin? _Elder B_. If you read the preceding part of the verse in which the last passage you have quoted occurs, you will find these words--"But if we walk in the light." Now to walk in the light, is to walk in obedience to the law of God, and, as baptism is a part of the law of God, we must attend to that ordinance, or the blood of Jesus Christ will not cleanse us from _all_ sin. As to the other passage, I said, previously, that the atonement of Jesus Christ extended to the sins of all the human family, but to individual sins on conditions only. Three conditions I have named. The full benefit of the atoning blood {44} of Jesus Christ cannot be claimed, by any man, for his individual sins, until he is baptized. Baptism is nothing of itself, and cannot wash away our sins. But God has ordained that the blood of Christ for the remission of individual sins shall be available to no man till he has been baptized. No man is entitled to a pardon for his sins, until he obey that ordinance. So far, baptism is for the remission of sins; not the putting away of the filth of the flesh, but the answer--the return, of a good conscience towards God. _Mr. W_. I think I understand you. In the winter, coals are given away to the poor of this town. The gift is free to the poor, but every one who receives it must produce a ticket signed by one of the committee. Without the ticket, the coals cannot be had. Baptism is of similar importance to salvation as the ticket is to the coals, I suppose. _Elder B_. Yes. Naaman, the Syrian general, to cure his leprosy, was told to wash seven times in the river Jordan. The gift of cure was free to Naaman, but he could not have realized it independent of the seven washings. The mere washings would have availed nothing, but in their being the ordinance of the Lord consisted their efficacy. So with baptism for the remission of sins. That baptism is for the remission of sins, see Mark i. 4. Luke iii. 3. Acts ii. 38. xxii. 16. 1 Peter iii. 21. By this you will see that baptism is anything but nonessential to salvation. _Mr. W_. Why, yes, I do. _Elder B_. That baptism is an essential part of the righteous law of God is evident from the answer of Jesus, when John demurred to baptizing him--"Suffer it to be so now, for thus it becometh us to fulfill all righteousness."--Matt. iii. 15. Jesus also says that baptism is a part of the counsel of God to men--"And all the people that heard him [John], and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him."--Luke vii. 29, 30. Baptism may also be considered the door of the Kingdom of God, or the law that adopts us into the family of God. Immediately after Jesus was baptized, the heavens opened over him, and God owned His Son. Jesus says, "He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door, is the shepherd of the sheep. To him the porter openeth."--John x. 1-3. The sheepfold was the Kingdom of God, the door was baptism, the porter was John. Upon those {45} who attempt to enter any other way, will rest the imputation of dishonesty. _Mr. W_. Not a very desirable imputation, certainly. _Elder B_. No. But you see, by the illustration, the necessity of baptism. _Mr. W_. I must confess I do. _Elder B_. Baptism does not mean infant sprinkling or pouring. The true mode of baptism is by immersion. _Mr. W_. That is my opinion of the matter. When my friends have been discussing the subject, it has always appeared to me that immersion was the proper form of baptism. _Elder B_. True. This is plainly evident from the Scriptures. John the Baptist baptized in the river Jordan. If sprinkling or pouring were the mode, there would have been no necessity for his going into the river. It is true, I have seen representations of Jesus and John standing in the water, while John poured the water upon Jesus, but such a representation carries improbability upon its very face. If pouring would do, why go into the water? And we know that Jesus did go into the water, for he "went up straightway out of the water," after he was baptized, says the Evangelist.--Matt. iii. 16. "And the multitudes who went to John were baptized of him in Jordan."--Matt. iii. 6. Again, John baptized at Aenon, near to Salim, because there "was much water there."--John iii. 23. Of what advantage would much water have been, if sprinkling or pouring were the mode? A bucketful of water would sprinkle a thousand people. A very insignificant brook would suffice to baptize a nation, if pouring were the mode. If either of these were the mode, there was no necessity to choose a place of "much water." Unless immersion were the mode, we cannot see any sense in John's baptizing at Aenon because of the abundance of water there. _Mr. W_-. Certainly not. But Mrs. Whitby's sister's husband, that is, Mr. Clarke, stands much upon this point--that it is declared that John baptized _with_ water. _Elder B_. I am aware that it is so written. And I am sure that I never entertained the idea that any one could administer baptism for the remission of sins, _without_ water. John is spoken of as baptizing with water, distinguishing his baptism from the baptism of the Holy Ghost and of fire, which Jesus was to introduce. _Mr. W_. I understand. _Elder B_. Philip and the eunuch both went down into the {46} water.--Acts viii. 38. Jesus likens baptism to a birth.--John iii. 5. Now a birth argues a concealment, which immersion certainly is. St. Paul says we are _buried_ with Christ by baptism, "that like as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life."--Rom. vi. 4. This is plain enough. But he goes on to say, "For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." What could be a more beautiful illustration of baptism by immersion than is here presented. Immersion is a burial. Immersion is a planting in the likeness of Christ's death. Sprinkling or pouring answer neither one figure nor the other. If we are buried with Christ by baptism, we thenceforth walk in newness of life. If we are planted in the likeness of Christ's death, it is an earnest of our being one day fashioned in the likeness of his resurrection. _Mr. W_. That is certainly a striking and appropriate figure. Your ideas agree with mine very much. _Elder B_. Having settled the mode of baptism, I will now say a little on the candidates for that ordinance. Baptism being for the remission of sins, and no one, who is not old enough to discern right from wrong, being accounted a sinner in the sight of God, you will perceive that baptism is only necessary for those who have arrived at years of accountability. And faith and repentance invariably precede baptism. If you search the Bible through, you will find that the people were always taught before they were baptized. John taught the people to bring forth fruits meet for repentance, before baptism. Jesus commanded his disciples to go and teach all nations, and then baptize them. The Apostles ever taught the people to believe and repent, before they were baptized. Little children, being incapable of understanding the law of God, are not deemed responsible for non-observance of it, and, consequently, are not required to believe, repent, or be baptized. Not being subject to the law, little children are wholly subjects of the free grace of Jesus Christ, and his atoning blood redeems them without any conditions on their part. It is solemn mockery before God, to baptize little children, or to preach that they will not be saved without baptism. When they can readily distinguish between right and wrong, then commences their responsibility. _Mr. W_. I perfectly agree with what you say. But Mr. Clarke holds that baptism is in lieu of circumcision, and we know that Abraham and his seed were commanded to observe circumcision when the child was eight days old. {47} _Elder B_. Circumcision and baptism are two different ordinances, and have no relation to each other. Circumcision was a sign of the covenant which God made with Abraham and his seed. Baptism is for the remission of individual sins. Circumcision could only be performed on one sex. Baptism is binding on both. Circumcision was preceded by no teaching. Baptism is invariably preceded by faith and repentance. Both circumcision and baptism were observed by the children of Israel under Moses.--1 Cor. x. 2. So you see that circumcision and baptism are two distinct ordinances, widely differing in their nature and application. _Mr. W_. I see they are. _Elder B_. After men have been baptized, they are required to have hands laid upon them, that they may receive the Gift of the Holy Ghost. Then, according to their faithfulness and diligence in keeping the commandments of God, the various manifestations of the Holy Ghost are poured out upon men--such as the gift of speaking in foreign tongues, of the interpretation of tongues, prophecy, dreams, visions, the gift of healing, and of working miracles, discernment of spirits, &c. _Mr. W_. Do you believe in having these things now? Why one of the principal reasons that I have never joined any religious body is, that I could read in the Bible of these great and glorious gifts being enjoyed in ancient times, and I could not find any people who contended for these things now. I have expressed my thoughts on these subjects to Mr. Clarke, and his wife, and his brother, but they all declare that these blessings were only given for the establishment of Christianity, and that they, not being intended to continue upon the earth, are not now given, and, indeed, are not now needed. But I could never see the reason for this. I could see in the Bible no reason why men should not obtain these blessings now as anciently. In fact, I think the Bible decidedly encourages all men to seek after these things, for Paul says, "The manifestation of the Spirit is given to every man to profit withal." And we are well aware that salvation is just the same thing now as anciently. Men have now the same weakness to overcome, the same temptations to resist, the same devil to oppose them, and the same end to obtain as in the days of the Apostles. And why should men now not have the same blessings from the hands of the Lord to assist them in obtaining salvation, as the primitive Christians had to assist them? It is certain that either God has changed, or men have degenerated and become unworthy {48} of such distinguished blessings as the early Christians enjoyed. But I am pleased to find that you believe in obtaining these blessings, I shall be happy to listen further to your views of the matter. I am becoming much interested in your doctrines. _Elder B_. I am aware that the popular cry is that the gifts and blessings of the Holy Ghost are "done away, and no longer needed." We know they are done away, because men do not seek them, and the ancient Saints sought them earnestly. Indeed it would be marvellous for the Lord to give these blessings to men when they do not care for them, and when they think them unnecessary. He is not so prodigal of the choice gifts of His Holy Spirit. He does not cast his pearls before swine. His Spirit does not always strive with men. When they do not wish to serve Him, He gives them up to the imagination of their own hearts, to walk in their own ways. This is the cause of all the divisions in the religious world. But where is the first Scripture that says, or even hints, that the gifts and manifestations of the Holy Spirit were not intended for men until they become perfect? Not a single text of this description can be found between the lids of the Bible, but the whole tenor of the Book teaches to the contrary. Jesus Christ said that the signs Or gifts should follow those who believed.--Mark xvi. 17. He also said that the Comforter--the Holy Ghost, should abide with his disciples for ever.--John xiv. 16. Jesus also said that his Father would give His Holy Spirit to all them that asked Him.--Luke xi. 13. Peter said that God gave the Holy Ghost to all that obeyed Him.--Acts v. 32. On the day of Pentecost, Peter declared that the promise of the Holy Ghost was for the people before him, for their children, for all that were afar off, even as many as the Lord should call.--Acts ii. 39. Paul continually exhorted all Saints to seek diligently after the gifts of the Spirit, for he would not have his brethren ignorant of them, but to covet earnestly the best gifts.--1 Cor. xii. xiii. xiv. Solomon said, "Where there is no vision the people perish."--Proverbs xxix. 18. Joel prophesied that the Spirit of the Lord should be poured out most abundantly in the last days, the sons and daughters should prophesy, the old men should dream dreams, and the young men should see visions, and even upon the servants and handmaids, should the Spirit be bestowed, indeed the promise is that it should be poured out upon all flesh.--Joel ii. 28, 29. That does not look like the gifts being done away and no longer needed. It is true, Peter said that the out-pouring on the day of Pentecost was in fulfilment of Joel's prophecy, but that occasion did not {49} fully fulfil the terms of the prophecy, for very few received the Holy Spirit then, not all flesh. A more full and complete fulfilment yet awaits the prediction, and the time when will be discovered by reading the whole of the chapter--just about the second advent of the Redeemer. _Mr. W_. But is it necessary to have laid hands upon one, in order to receive the Holy Ghost? _Elder B_. Laying on of hands is the ordinance appointed of God for the imparting of the Holy Ghost.--Acts viii. 17-20., xix. 6. Heb. vi. 2. _Mr. W_. Did not Cornelius receive it without the laying on of hands, and even before he was baptized? _Elder B_. Cornelius was a Gentile. The Holy Ghost was poured out upon him and his household previous to baptism and the laying on of hands, to convince the Jews that the Gentiles were entitled to the blessings of the Gospel. Cornelius and his household were then baptized. Doubtless the gift of tongues was only imparted to them for the time being, as has been the case with persons in our day, before baptism and the laying on of hands. It is reasonable to believe that, after Cornelius and his household were baptized, Peter laid his hands upon them, as he did upon other disciples. Such a course would be pursued by the Latter-day Saints now in similar cases. _Mr. W_. But do the Latter-day Saints actually obtain these gifts? _Elder B_. Yes, some have the gift of tongues, some of interpretation of tongues, others have dreams, visions, and revelations, whilst many have been miraculously healed by the power of God. _Mr. W_. Well, really my bosom burns to hear it. [_Looking at his watch_.] But I am sorry to say that my time has expired. I have some particular business to attend to just now. Would you wait and take dinner with us. I can spare a little more time after dinner. _Elder B_. I am obliged to you, but I have several places to call at this morning, and it will be inconvenient for me to stay with you to-day. However, I will call upon you this day week, and give you any further information you may wish. _Mr. W_. Well, call when you can stay and have dinner. But I wish to ask you whether you admit persons into your Church immediately on application, or do you keep candidates a certain time on probation. _Elder B_. In ancient times candidates were not required to {50} submit to any probation, previous to entering the Church, at least I cannot read so in the Bible, neither do the Latter-day Saints require such a thing. We like men to come up boldly and say they repent of their sins, and wish to be baptized. When men do this, we do not presume to question their sincerity, unless we have very substantial reasons for doing so. We wish to encourage confidence between men, and we do not treat them as suspicious characters, until we have evidence for it. When a man turns from his sins, then is the time that he should be received with open arms by the Church, the blessings of full fellowship should not be withheld, for he is but weak in the faith, and he needs all possible encouragement. _Mr. W_. I have no fault to find with your sentiments on that head. I am sure it is very good of you to spend your time in enlightening the minds of the people, by your tracts and conversation. Of course you have a salary from your society to support you. _Elder B_. I am not an hireling, sir. I do not preach for hire or divine for money. The hireling is not the true shepherd of the flock. An hireling is apt to look a little more to the fleece than to the flock. _Mr. W_. But you cannot live on the air! _Elder B_. When Jesus Christ sent his disciples to preach in ancient times, he told them to go without purse or scrip, and their heavenly Father would see that they were provided for. Jesus said that those persons who received his servants received him, and those who rejected them rejected him, and whosoever would give only a cup of cold water to one of the least of his disciples should not lose his reward.--Matt. x. Mark vi. ix. Luke ix. This is how I am sent out, this is how all the Elders of the Latter-day Saints are sent out to preach to the world. _Mr. W_. That's noble, certainly. _Elder B_. It proves the world, whether they will receive one in the name of the Lord; it proves the servants of God, whether they can put their confidence in Him; and it proves the Lord, whether He will support His servants and open the way for them. _Mr. W_. I really wish you would stay for dinner. _Elder B_. I would, with pleasure, if my duties allowed. _Mr. W_. Well, I cannot let you go away empty. I beg you will accept of five shillings, to assist you in your laudable purpose. {51} _Elder B_. May the Lord bless you in your basket and in your store, and restore you an hundred fold. _Mr. W_. Thank you. I have much enjoyed your conversation. I am sure I am greatly indebted to you. But I must now say good day. You will not fail to call next week? _Elder B_. I will not. Good day sir. LIVERPOOL: PUBLISHED BY S. W. RICHARDS, 15, WILTON STREET, LONDON. _If the Lord Almighty should give the human family their desire in full, they would not keep the broad road to destruction, but would go cross lots to hell._ --_Brigham Young._ _A man cannot deny the truth when the spirit of God is burning in his bosom._ --_Francis M. Lyman._ _As man is, God once was. As God is, man may become._ --_Joseph Smith._ {52} SALVATION: A DIALOGUE BETWEEN ELDER BROWNSON AND MR. WHITBY. BY JOHN JAQUES, ELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. _Elder B_. Good morning, sir. How do you do to-day? _Mr. W_. O! good morning, sir. How do you do? I hope you are well. I am happy to see you. Come, walk in and sit down. I have been expecting you, and wishing you would come. I have many things of which to ask you to-day, if you will be kind enough to inform me concerning them. Since you were here last week, my mind has been much exercised respecting your principles. What I heard from you then, has appeared to me as near the truth as anything I ever heard before. If I had any prejudice against the Latter-day Saints previous to my meeting with you, I think it is now well nigh gone. Still there are some things connected with your people, of which I wish to learn a little more. I had not opportunity last week to name these things to you, as our time was short, and we seemed to occupy it so well with other conversation, that many questions which I wished to put to you, I really was obliged to postpone till a more favourable opportunity. But after dinner, I took my pipe, as I generally do, and sat in the corner, canvassing and weighing over what we had conversed upon, and other things which we had not. When I get my pipe, I reckon myself in my study, so I puzzled for full two hours over matters relating to your people. Finally, I thought I should have the privilege of seeing you again in a few days, when I could inquire of your more fully. Now you are here, for which I am glad. Would you first of all give me a brief description of the origin, progress, and present position of the Latter-day Saints, and of the organization and different officers of your Church? _Elder B_. I will do so. About the year 1820, there was a great revival excitement among the religious societies in the town of Manchester, Ontario county, New York. This revival {53} was kept up with spirit by a series of camp meetings, in which preachers and people of all denominations joined. A multitude of converts was the result. But as they began to attach themselves to this or that society, a scene of strife and confusion prevailed, which contrasted strangely with the professions and former demeanour of both priests and people. In this town lived a young man, then in his fifteenth year. His father's family clung to the Presbyterian faith, and four of them joined that body. This young man was deeply impressed during the above excitement. But the divisions and contentions of the religious societies puzzled him, and he reflected seriously upon their conduct, asking himself who, amidst all the strife, was right, and whom he must join. While in this anxious state, he one day opened his Bible, and read that golden counsel given by James--"If any of you lack wisdom, let him ask of God, that giveth unto all men liberally and upbraideth not, and it shall be given him."--i. 5. This precious passage came with great force to the mind of this young man. The teaching exactly suited his case. He was unlearned, he was ignorant, he lacked wisdom. The preachers all claimed to be right, though, at the same time, they differed, and strove with each other. It was therefore folly to go to them to learn the truth. He wisely resolved to follow the advice of James, and "ask of God." Accordingly, this young man retired to a secluded spot, and kneeling down began to pray earnestly to the Almighty for guidance. The youth had scarcely done so, when he was suddenly seized by an invisible power, which rendered him speechless and helpless. Darkness seemed to hover around him. However, he exerted all his power to ask deliverance from the Lord, when a pillar of light, surpassing the brightness of the midday sun, appeared above the youth, and descended gradually till it fell upon him, and he felt released from his distressing bondage. When the light rested upon him, he saw two most glorious personages standing above him in the air. One spoke to him, pointing to the other, saying--"This is my beloved Son, hear him." _Mr. W_. Then this young man actually saw and spoke to the Lord, and to his Son Jesus Christ! _Elder B_. Yes. The young man asked the latter person, which of all the religious societies was right. In answer, the youth was informed that all were teaching incorrect doctrines, and that he must join none of the sects. To a certain extent this satisfied his mind. But on the evening of the 21st of September, 1823, he again prayed to the Lord for a manifestation from Him. While thus engaged, a light appeared in the {54} room, which increased until it became brighter than noonday, when immediately a personage appeared at the bedside, standing in the air. _Mr. W_. A second vision! _Elder B_. Yes. The personage had on an exceedingly white robe. His person was very glorious, and his countenance like lightning. Around him shone a halo or light superior to that which filled the room. He said he was a messenger from God, and was named Moroni [See Joseph Smith, the Prophet, page 19]. He called the young man by name, and told him that God had a work for him to do, which should cause his name to be good and evil spoken of among all people, and that a book written upon gold plates, and giving an account of the ancient inhabitants of America, was deposited in the earth, and with the book two stones in silver bows fastened to a breastplate, which were called anciently the "Urim and Thummim," and by which God revealed intelligence to His people. See Ex. xxviii. Lev. viii. 8. Deut. xxxiii. 8. I Sam. xxviii. 6. xxx. Ezra ii. 63. _Mr. W_. I recollect reading of the priests using the Urim and Thummim among the children of Israel. _Elder B_. Just so. On these plates was engraven the fulness of the everlasting Gospel, as Jesus Christ taught it to the ancient inhabitants of America. These sacred things were not to be shown to any person, except by commandment from the Lord. The place where they were deposited was shown to the young man's mind in this vision. After giving many more instructions, the messenger withdrew. While the young man lay musing on what he had seen and heard, the same messenger appeared again to him, repeating the former instructions, and adding others. A second time the messenger withdrew. Before morning he appeared a third time, and repeating what he had before communicated, added still further instructions, cautioning the youth to beware and not to be led astray. Whilst in the field the next day, the same messenger again stood before him, commanding him to go and tell his vision and the commandments he had received to his father. The youth obeyed, and his father told him that he must do as he was told by the angel, as it was of God. The young man accordingly went to the place where the records were deposited in a stone box, covered over by another stone, the middle part of the top of which was just visible above the ground. He raised the stone, and beheld the plates, the Urim and Thummim, and the breast-plate. He made an attempt to take them out, but the messenger again appeared to him and forbade {55} him, telling him the time had not yet come, but it would be four years longer. He was commanded to go to the place once a year, until the time appointed, and was informed that the messenger would meet him there. This commandment the youth obeyed, and received instruction and intelligence each time. _Mr. W_. Though he was young, he certainly underwent a considerable course of experience before he was entrusted with the commission of the work. _Elder B_. Truly so. The magnitude, importance, and sacred character of the work to which he was chosen, required the simplicity and obedience of youth, combined with the soberness and wisdom of maturity. Had an old man been chosen, he might have been too much indoctrinated with the opinions of the age, to readily obey the instructions of the heavenly messenger. Had not the youth been qualified for his great work, by a course of instruction and preparation, he might have been liable, in the lightness and thoughtlessness and inexperience of youth, to trifle with the sacred things committed to his charge. _Mr. W_. Very true. _Elder B_. On the 22nd of September, 1827, the angel placed the plates, the Urim and Thummim, and the breast-plate, in the youth's hands, charging him with the responsibility of their safe keeping. The plates were near eight inches long by seven wide, and a little thinner than ordinary tin. Engravings of the Egyptian hieroglyphic species filled both sides of the plates. They were bound together by three rings, at one edge, and were altogether about six inches thick. A part of the plates were sealed. The youth immediately prepared for their translation, which was done by means of the Urim and Thummim, as the language in which the plates were engraved was peculiar to the ancient inhabitants of America, and unknown to the present generation. About this time, he suffered much persecution, chiefly from religious persons, who had heard of his having visions, &c. He was compelled to flee for safety from Manchester, New York, to Pennsylvania. He continued to translate the record until he had finished those plates which were unsealed. All the plates were then delivered up again to the angel. After the translation, the Lord, by a heavenly messenger, showed the plates to three witnesses--Oliver Cowdery, David Whitmer, and Martin Harris. The youth also showed the plates, by commandment, to eight other persons--Christian Whitmer, Jacob Whitmer, Peter Whitmer, jun., John Whitmer, Hiram Page, Joseph Smith, sen., Hyrum Smith, and Samuel H. Smith. The testimony of these eleven witnesses precedes {56} the translation, which is entitled the Book of Mormon, the first edition of which was published in 1830. _Mr. W_. I have heard much concerning this Book of Mormon, and have always understood it to be of an apocryphal or a fabulous nature. Your history of it is certainly strange, but, to be candid, I cannot say that it is any more improbable than many things which are contained in the Bible. It is not right to hastily condemn any thing that may appear strange, for it is truly said that "truth is strange--stranger than fiction." Could you give me a short description of the contents of this far-famed book? _Elder B_. I know that many rumours and false statements are actively circulated concerning that book. Its true history I have just related. The book contains accounts of two separate and distinct races of people. The first were called Jaredites, and they emigrated from the tower of Babel. Being a righteous people, their language was not confounded, and they were led by the Lord over the ocean to the continent of America, where, occupying the northern portion principally, they became a numerous, powerful, civilized, and refined nation, and had Prophets living among them. But they finally degenerated and became corrupt, so much so, that, after inhabiting the land about fifteen or sixteen centuries, the Lord utterly destroyed them. The records of this people were engraved on twenty-four gold plates which were found by the second race who peopled this continent. This last race consisted of two colonies. The first were descendants of Joseph, and left Jerusalem in the first year of the reign of Zedekiah, about six hundred years before Christ, being directed by the Lord. They travelled by the borders of the Red Sea, then struck for the ocean, crossed the Pacific, and landed in South America. This colony, in the early part of their career, became divided into two parties. One party were termed Nephites, and were a righteous and enlightened people. The other were termed Lamanites, and became a wicked and ignorant people. The second colony were composed partly of the tribe of Judah. This people left Jerusalem in the eleventh year of the reign of Zedekiah, when the Jews were being carried captive to Babylon. These emigrants landed in North America, and soon after removed to the northern parts of South America, where, about four centuries after, they were discovered by the Nephites, in a partial state of civilization. These two peoples amalgamated, and became one great and enlightened people. Prophets existed among them. Jesus Christ himself visited them, after his resurrection, healed their sick, called twelve Apostles, and established his Church in {57} the land, in partial fulfilment of what he said to the Jews--"Other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd."--John xiv. 16. _Mr. W_. But he did not bring them, and make them of one fold with the Jews, having one shepherd. I have always understood that this passage related to the Gentiles. _Elder B_. The Gentiles were not reckoned sheep then. Besides Jesus said, at another time, that he was "not sent but unto the lost sheep of the house of Israel."--Matt. xv. 24. So he would not be likely to speak of ministering among the Gentiles. He went to the Nephites, and they heard his voice, and many followed after him. They will not be brought into one fold with the Jews, until all scattered Israel are gathered together, and "made one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all." The union of the stick or record of Joseph--the Book of Mormon, with the stick or record of Judah--the Bible, will be instrumental in producing this grand and glorious effect.--Ezek. xxxvii. _Mr. W_. I certainly never saw so much apparent appropriateness and force in those prophecies before. _Elder B_. Perhaps not. But to resume. The Nephites and Lamanites, after the visit of Jesus, ran well for a time. But they became corrupt, as years rolled on, and were often engaged in contention and bloodshed. Finally the Lamanites conquered and destroyed the Nephites, in the beginning of the fifth century after Christ. Their records were hid up in the earth by two of the last Nephite Prophets--Mormon and Moroni, in the hill where heaven directed the young man to go for the plates. The North American Indians are the descendants of the Lamanites, and what few of the Nephites mingled among them. _Mr. W_. Well surely, that is a most interesting story. The record of half a world come to light! I must certainly read that book. How does it agree with the Bible doctrinally? _Elder B_. Most admirably. Both books being written by inspiration of the same Holy Spirit, they run of course in complete unison. The Book of Mormon does not coincide with modern apostate religions, which have the form, but deny the power of godliness. That book, as may be expected, takes a bold and decided stand with the Bible, and fearlessly condemns all churches which are not backed up by the power and gifts and blessings of the Holy Ghost as the Primitive Church was. {58} On some vital points, which in the Bible appear ambiguous through mistranslation, interpolation, or perversion, the Book of Mormon speaks in the most plain and pointed language, so that none may misunderstand. _Mr. W_. Indeed. _Elder B_. I will now resume my narrative. On the 15th of May, 1829, the young man and a friend--Oliver Cowdery, being convinced of the necessity and the proper mode of baptism, went into the woods to pray on the subject. While praying, a heavenly messenger--John the Baptist, descended in a cloud of light, laid his hands upon their heads, and ordained them saying--"Upon you my fellow-servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness." The messenger said that the Aaronic Priesthood had not power to lay on hands for the Gift of the Holy Ghost, but that that power should afterwards be given, and he commanded these two persons to baptize each other, and then re-ordain each other, which they straightway did, and the Spirit of God came upon them, and they prophesied. They afterwards received the Melchisedec Priesthood, which has power to lay on hands for the Gift of the Holy Ghost, and to administer in spiritual blessings. _Mr. W_. Why did they re-ordain each other? Was not the ordination of the angel sufficient? _Elder B_. There was no one on earth who had authority to baptize these two persons, therefore the angel conferred it upon them, that they might be qualified to baptize each other. They were required to re-ordain each other after baptism, doubtless for the same reason that Jesus was baptized--that they might fulfil the law of God in its proper order, as far as possible, and thus become patterns for those who might believe on their words. _Mr. W_. Very likely. _Elder B_. When the Book of Mormon was published, some who read it became convinced of its truth, and were baptized. On the 6th of April, 1830, a Church, consisting of six members, was organized at Fayette, Seneca county, New York. That Church was the Church of Jesus Christ of Latter-day Saints. The youth who was the instrument in bringing forth the book, and in organizing the Church, was Joseph Smith. The Church increased rapidly in numbers, and in the gifts of {59} the Spirit. In the fall of the year, several Elders went to the state of Ohio, preaching, and baptized hundreds, and also introduced the Gospel into all the states west of New York. In 1831, a settlement was formed in Lake county, Ohio, and another in Jackson county, Missouri. The Saints in Ohio built a Temple to the Lord, at Kirtland, at the completion of which, in 1836, the power and glory of God were manifested in a remarkable degree. In consequence of continued persecution the Ohio settlement was abandoned in the year 1838. The Saints in Missouri laid the foundation stone for a Temple, at Independence, Jackson county, on the 3rd of August, 1831. This Temple is not yet built. The Saints were driven by mob violence from Jackson county to Clay county, in 1833. Soon after, they were driven from Clay county to Caldwell and other counties. In the winter of 1838-9, the Saints were expelled, at the bayonet's point, from the state of Missouri. In these awful persecutions and drivings, neither age, sex, nor condition was spared from the most revolting brutality, such was the relentless cruelty of the enemies of the Saints. In 1839, they began to gather on the east bank of the Mississippi, in the state of Illinois, and commenced to build up the city of Nauvoo, and soon afterwards a noble Temple. The Temple was finished and dedicated in 1846. In 1837, Elders were sent on a mission to Britain, where they succeeded in baptizing multitudes. In 1843, Elders were sent to the Society Isles, where numerous converts were made. On the 27th of June, 1844, the Prophet Joseph Smith, and his brother Hyrum, the Patriarch, were cruelly murdered by a mob, armed and disguised, in Carthage jail, twelve miles from Nauvoo, where these two men of God were thrown, for pretended crimes, and held for trial under the government pledge of personal safety. During his lifetime, Joseph Smith was embroiled in nearly fifty law-suits, yet was never legally convicted of any offence to the law of the land. In 1846, the Saints, again assailed by persecution, were compelled to quit Nauvoo. Fifteen thousand to twenty thousand people were obliged to vacate their dearly bought homes, travel across the vast prairies, and seek a home among the wild fastnesses of the Rocky Mountains. While in this condition, the government of the United States required the Saints to furnish a battalion of able-bodied men to aid in the Mexican war. This unjust requisition was complied with, and five hundred men were immediately enrolled, and sent to California, leaving their wives and families destitute in an Indian country. In July, 1847, a pioneer company of the Saints entered the Valley of the Great Salt Lake. Setting {60} aside the incidental privations of a new settlement, especially under these circumstances, that and the surrounding valleys have ever since been the peaceable and prosperous home of the Saints. They are now organized as a territory of the United States. Cities have been built, lands improved, and a Temple two hundred feet long is in progress. During the last four years, flourishing missions have been established in France, Germany, Denmark, Sweden, Norway, Iceland, Italy, Switzerland, Malta, Gibraltar, Hindostan, Australia, and the Sandwich Isles; and Elders have recently been sent to Siam, Ceylon, China, the West Indies, British Guiana, and Chili. The Latter-day Saints in Britain now number about thirty thousand. About twenty thousand have left these shores to go to the head quarters of the Church. Between two thousand and three thousand leave Britain annually, for the same destination. The Book of Mormon is published in English, Welsh, French, German, Italian, Danish, and Polynesian. The Doctrine and covenants of the Church is published in English, Welsh, and Danish. The following papers and periodicals are now in circulation--The "Deseret News," published semi-monthly, at Great Salt Lake City; the "Seer," monthly, at Washington, United States; the "Millennial Star," weekly, at Liverpool; the "Udgorn Seion," in Welsh, weekly, at Merthyr Tydfil; the "Skandinaviens Stierne," in Danish, semi-monthly, at Copenhagen; and "Le Reflecteur," in French, monthly, at Lausanne. _Mr. W_. The Latter-day Saints have certainly made a most extraordinary and rapid progress, notwithstanding their persecutions. How many kinds of ministers are there in your Church? _Elder B_. In the Church of Christ there are two Priesthoods--the Melchisedec, and the Levitical or Aaronic. The Melchisedec Priesthood is the higher Priesthood, and, as I said before, holds the power to administer in spiritual things. Apostles, Patriarchs or Evangelists, Seventies, High Priests, and Elders, are of this Priesthood. The Levitical Priesthood is the lesser Priesthood, and holds authority to administer in temporal things and outward ordinances. Bishops, Priests, Teachers, and Deacons are of this Priesthood. The Apostleship is the highest office in the Church, and can officiate in all ordinances and blessings, spiritual or temporal, and build up the kingdom of God. One of the Apostles is chosen to be Prophet, Seer, and Revelator to the Church, and he has authority to give revelations from God for the guidance of the whole Church. Since the organization of the Church, in 1830, this Prophet, Seer, and Revelator has been also the President {61} of the Church in all the world. The President is assisted by two Counsellors holding the Apostleship. These three constitute what is termed the First Presidency of the Church. The duty of a Patriarch is to bless the Saints with Patriarchal blessings. Twelve of the Apostles are organized as a Quorum, whose duty it is to travel in all the world, and introduce the Gospel, and regulate the affairs of the Church in their travels. These Twelve are of course subject to the First Presidency. One of the Twelve is President of the Quorum. There are about thirty-three Quorums of Seventies, seventy in each Quorum, as the name implies. Each Quorum of the Seventies has seven Presidents. One of these seven presides over his associates. The seven Presidents of the first Quorum preside over all the Quorums of Seventies. The duty of the Seventies is to travel in all the world, and introduce the Gospel, under the direction of the Quorum of the Twelve. The High Priests constitute a Quorum, which has a President with two Counsellors. The duty of the High Priests is more particularly to preside. Twelve High Priests are chosen as the High Council of the Church. The duty of the High Council is to try the most serious offences against the laws of the Church. The Elders constitute a Quorum, which has a President with two Counsellors. An Elder has authority to preach the Gospel, baptize, lay on hands for the Gift of the Holy Ghost, and to administer in spiritual blessings. All the officers above an Elder are also called Elders. The duty of a Bishop is to administer in the temporal affairs of the Church, and to sit as a judge upon transgressors. The duty of a Priest is to preach the Gospel, and administer in outward ordinances--such as baptism, and the Lord's supper, and to visit the members of the Church, and exhort them to faithfulness. The duty of a Teacher is to be as a father to the members, to watch over them continually, and see that there is no lying, backbiting, evil speaking, or iniquity of any kind, in the Church, and that all the members meet together often, do their duty, and live in love and union. The duty of the Deacon is to attend to the temporal well-being and comfort of the Church, and to assist the Teacher in his duties when necessary. The Priests, the Teachers, and the Deacons, each constitute a distinct Quorum, having its respective President, with his two Counsellors. The lesser offices of the Priesthood are all embodied in the higher, consequently an officer can minister in the duties of any office beneath him. Thus an Apostle can administer in the duties of High Priest, Elder, or Deacon. {62} _Mr. W_. You have a most wonderful and elaborate organization. _Elder B_. No other organization in the world is so complete, or so beautifully adapted "for the perfecting of the Saints, the work of the ministry, or the edifying of the body of Christ," which St. Paul declares to be the end of the Priesthood. _Mr. W_. How was so minute a knowledge of the various offices and their duties obtained? It is not given in the Bible. _Elder B_. Neither the Bible nor the Book of Mormon so particularly describe the offices of the Holy Priesthood, or so clearly define their duties. By revelation from God, and by the inspiration of the Holy Ghost, was this glorious knowledge given in these last days. _Mr. W_. It's passing strange! And yet I feel glad--I cannot but admire your system--But why do the Latter-day Saints leave their native land, and go to America? as I understand they do. _Elder B_. In a few words I can show you the propriety of that principle. You know very well that righteousness has no fellowship with unrighteousness. The righteous and the wicked can never live in peace and harmony. The laws of God can never be fully obeyed while the people of God are scattered among the wicked. The separation of the people of God from the wicked has been a prominent feature in all dispensations. Salvation can never be realized without this separation. Abraham was commanded to go with his family to a land that he knew not. The children of Israel were commanded to gather out of the land of Egypt, to the land of Canaan, and be separate from their enemies. The Israelites ever considered their dispersion among the nations as a most signal sign of the displeasure of the Lord. Jesus wept over Jerusalem, and said how often he would have gathered her children as a hen gathers her chickens under her wings, but the stubborn Jews would not listen to him, consequently they were scattered among all nations, the most fearful curse that ever befell that people. They still look forward, with the strongest confidence, to their gathering again to Jerusalem and to Palestine, and regard that gathering as ample recompense for the long, dreary night of scattering which they are now passing through. And the Lord has promised that the wonders of the last gathering of His people shall totally eclipse, and banish from their minds, the wonders of the gathering from Egypt.--Jer. xvi. xxxi. When the Latter-day judgments are being sent among the wicked, does not St. John {63} say that a voice is to be heard from heaven--"Come out of her [Babylon-the wicked nations], my people, that ye be not partakers of her sins, and that ye receive not of her plagues?"--Rev. xviii. 4. And Joel says, "In Mount Zion, and in Jerusalem, shall be deliverance," in the last days.--Joel ii. 32. We know where Jerusalem is, and God has revealed that the Mount Zion of the last days is in America, and has also commanded His people to gather there, and prepare themselves to dwell in peace when Jesus Christ shall come. The Jews will return to Jerusalem by and bye. At your leisure, read Isaiah ii. v. xi. xliii. xlix. Zech. x. Ezek. xi. xx. xxxiii. Zeph. iii. Jer. xxxii. Many other passages might be named, but these prove that a mighty gathering of the people of God was to occur in the last days. It is now being fulfilled. _Mr. W_. I will read the passages. But I have one thing more to name. I am told that the Latter-day Saints believe in a man's having more wives than one. This, if true, is opposed to my feelings, and to my ideas of propriety and morality. Is this doctrine believed in and practised by your people? If so, how can you reconcile it with Scripture and morality? _Elder B_. This doctrine is believed in by the Latter-day Saints. It is practised by them in the Territory of Utah. There is no law there to forbid polygamy. But they do not practise it in England, or in any country where the law of the land forbids the practice. Your feelings, and your ideas of propriety and morality, are induced by your education. In this country, men and women are educated to believe that polygamy is flagrantly immoral, and nothing more or less than licentiousness. This is a most erroneous idea. There is an immense difference between a man's holding illegal and promiscuous intercourse with the other sex, for the pleasure of the moment only, regardless of consequences, and his legally marrying several wives, and honourably supporting them and their children. In the first case, there is a grave abuse of the sexual powers, and a grievous violation of the highest and holiest principles. In the second case, there is nothing of this kind, but merely an extensive development of those powers and principles. There is far less licentiousness in the East, where polygamy prevails, than in the West, where it is illegal. As regards Scripture, there is not a word in the Bible condemning polygamy, not a word. On the contrary, the most righteous men known in sacred history, advocated and practised this principle. Did God favour them the less on that account? Not a jot. He was the author of the principle. In certain instances, an Israelite could not obey the law of God, without {64} taking more wives than one. For example--a childless widow had legal claim on her deceased husband's brother, or nearest male relative, for the fulfilment of marital duties. If the brother or relative refused to fulfil these duties, he was publicly disgraced by the woman. Deut. xxv. _Mr. W_. I acknowledge that there is an essential difference between the two cases you mention. But as respects the law in Israel, I thought that Jesus Christ did away with that. _Elder B_. There is no record of his doing away with it. He said--"Think not that I am come to destroy the law, or the Prophets; I am not come to destroy, but to fulfil." Matt. v. 17. _Mr. W_. But would not polygamy make the women jealous of each other? _Elder B_. There is no cause for it. We are all redeemed by one Lord--should that make us jealous of each other? We are all the children of one heavenly Father--should that make us jealous? You have several children--should that make your first-born jealous of the others? Just as little cause exists for the association of jealousy with polygamy. Indeed it is calculated to dispel jealousy. For instance--In this country, three young women all love the same young man. Being rivals, it is quite natural to suppose that the young women, through their jealousy, hate each other in exact proportion as they love the young man, because they know that the law will not allow him to be married to them all, and consequently when one has obtained him the others have irrecoverably lost him. If polygamy were allowed, this jealousy would not exist, because a woman would know she could be married to any man she loved, if she could win his affection, which part of the business might be safely entrusted to her. _Mr. W_. But what advantages would accrue through a man's having more wives than one. _Elder B_. I have just told you one very great advantage--a woman could, without fear of rivalry, become the wife of the man on whom she had set the purest and warmest affections of her soul. She would not be compelled, as many are now, to throw herself away on some brute in human form, who would scarcely pass the honeymoon before he treated her worse than his cattle. Such wretches do not deserve a wife at all. But what are women to do? You can't unsex them. Women are women, after all, and they know they have a right to husbands and protectors. If they cannot get as good as they wish, they will get as good as they can. Therefore leave their choice free as to whom they shall have. A woman gives herself wholly and entirely, body and affections, to a man. She {65} ought surely to be allowed to bestow such a gift on whom she pleases. She ought certainly to choose whatever man she pleases to hold unlimited and sole control over her person and property. If this were more extensively the case, we should hear less of wife beating and wife murdering, accounts of which figure so conspicuously in our newspapers. Now polygamy would grant the advantage named, whereas monogamy is one of the greatest bars to the happiness of the female sex. _Mr. W_. But would you have all men marry several wives each? _Elder B_. That would not necessarily follow. It would be more likely that good men would each have several wives, and that bad men would find it difficult to get any wife to ill-use and beat. This would bring to men a reward and a punishment, in which the women would be proud to administer, and which would do more for their protection than all the legislative enactments in the world. _Mr. W_. Well, I must think upon this subject. I certainly do not feel to object so much to it as I did before I named it to you. _Mary_. [_Mr. W.'s daughter_.] Dinner's ready, please, father. _Mr. W_. Then I suppose we must retire. You shall stay and have dinner with me, and then you shall be at liberty to attend to your business, as I think I shall have detained you long enough to day. By the bye, I have read the tract you lent me, I like it very well. I shall certainly go to your meetings, and hear a little more, and I will not promise you that I shall not be a Latter-day Saint yet, for I must say that your religion is more consistent with the Bible than any other which I have examined. _Elder B_. You can't do better, sir, I assure you. LIVERPOOL: PUBLISHED BY S. W. RICHARDS, 15, WILTON STREET, LONDON. {66} EXCLUSIVE SALVATION. BY JOHN JAQUES, ELDER IN THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. The doctrine of Exclusive Salvation, or salvation by _one_ Lord, _one_ Faith, _one_ Baptism, _one_ method, _one_ system, _one_ Gospel, _one_ Priesthood only; is at the present time an exceedingly unpopular doctrine. But popularity or unpopularity can never make truth error, nor error truth. If the doctrine of exclusive salvation be a false doctrine, world-wide popularity will never make it true. If, on the contrary, it be a true doctrine, the most crushing unpopularity will never destroy its immutability and truthfulness. The subject, then, should be investigated in the abstract, entirely independent of popularity or unpopularity. Let us rather call to our aid common sense, reason, and revelation. My object will be to show most clearly that exclusive salvation is a true, reasonable, and scriptural doctrine, that it is an absolute impossibility for a real _Bible believer_ to entertain a contrary thought. Ostensibly a great part of Christendom disavow exclusive salvation. But, if the point be pressed home, all sects must acknowledge the truth of the doctrine, or at once proclaim themselves false teachers, impostors, deluders, entirely destitute of the least shadow of legal authority to officiate as teachers of religion. One or other of these conclusions is inevitable. I ask the Baptist minister, what induces him to occupy his time in preaching up a particular creed? Why not labor in the fields, or at some mechanical trade? He answers, he can be more usefully employed in preaching. I ask, of what use is his preaching? His answer must be, for the salvation of souls. But I may further remark, the established church is supposed to exist for the very purpose of saving souls; has colleges for to properly qualify persons to preach; has a church in nearly every village where salvation is supposed to be taught; has ministers who are paid, pensioned, salaried, for the express purpose of doing this necessary work of salvation. Why not leave the work of salvation to them altogether? Why interfere in their appointed and acknowledged {67} calling? His answer must be, his only answer can be, that the established church is not the true church; that its ministers have no true authority, and that they do not preach the true method of salvation; that his own Baptist church is the true church of Christ; that Baptist ministers are the true authorized preachers of salvation, and that they preach the true and only method of salvation. He cannot shrink from this. He is driven in a corner. There is no way of escape. He must either own his neighbor churchman a false teacher, and himself a true one, or confess himself a base, hypocritical impostor, having no authority whatever: a wretched wanderer to the depraved vitiated mental tastes and itching ears of a dishonest or deluded portion of the community. Thus he cannot deny the doctrine of exclusive salvation; he is pushed upon it, and it breaks him to pieces. Some might be inclined to suggest the idea that both Episcopalian and Baptist churches are true, that the ministers of both churches have authority--equal authority, the one with the other. This is virtually condemning both parties. It is utterly impossible for two opposing churches of equal authority to be one true church, or part and parcels of the true church. No sane person could broach such an idea. Two conflicting principles can never become one principle, worlds without end. One principle must drop. If you tell me that two disagreeing sects have equal authority, I am bold to affirm that neither of them have any authority at all, and every sensible man will back my affirmation. Her Majesty, Victoria, is the true and rightful queen of England. Her claim is undoubted, her authority is indisputable. She reigns exclusively. Why? Because she is the nation's only true sovereign. It is the thing impossible for any other woman to have just claim to equal authority. The royal prerogative is vested solely in one person. No other person can have the slightest legal claim to it. So the true and legal authority and prerogative of salvation can be solely vested in one church. No other church can have the slightest lawful claim to it. The true Church may have many branches upon various portions of the earth's surface, but they must all be united, and subject to the Head. Two true churches, two true creeds, two true preachers, differing from each other, contradicting each other, present an irreconcilable impossibility. It is perfectly senseless--monstrous--the wildest, most far-fetched idea that could be conceived. Its birthplace must have been "beyond the bounds of time and space." The simplest capacity, the narrowest {68} mind, can perceive at a glance the thorough unreasonableness of such an idea. Yet unreasonable as it is, senseless as it is, monstrous as it is, still it is a favourite point, a bright specimen of the wise folly of our "gospel blaze," Christendom. Can we wonder at the rapid spread of deism, atheism, infidelity, or unbelief, when we consider the foolish, nonsensical doctrines which are gravely taught in our day, with all the sanctity, longfacedness, impudence, and insolence, imaginable? Can we wonder the world is sick of religion? Is it strange that intelligent Roman Catholics should consider sectarianism a wicked soul-destroying heresy? What is the natural effect of men seeing an hundred opposing sects, all believing differently, teaching differently, and acting differently, yet at the same time taking one another by the hand as brothers, and with all gravity declaring to the world they have conjointly one faith, one hope, one calling? Why, the natural, the legitimate effect is, that straightforward thinking men will consider them all as so many arch deceivers, conniving at the accomplishment of party purposes, or grossly ignorant of what they affirm, and in either case their profession is a misnomer upon themselves. On the other hand: what is the natural effect upon clear-minded men of an hundred different sects, all calling themselves Christians, all believing in one Bible, one code of laws, all professing to be guided by one spirit; yet, at the same time, none teaching in accordance with the Bible, each one teaching contrary doctrines, each one governed by contrary laws, each one actuated by contrary spirit, each one openly declaring all the rest are false, and, of course, condemning them to eternal flames? Let us take the answer of Cobbett, "The natural, the necessary effect is, that many will believe that none of them have truth on their side, and, of course, that the thing is false altogether, and invented solely for the benefit of those who teach it, and who dispute about it." The French infidels knew full well there could be but one true religion; consequently, if forty were presented before them, thirty-nine must of necessity be false. View it whichever way we will, the notorious inconsistency of sectarianism is singularly manifest. THERE IS ONLY ONE TRUE FAITH. Common sense, reason, and revelation establish the undeniable fact. It is, out of sheer necessity, an incontrovertible truth. A deist, or an atheist, is called all sorts of ill names, and his society considered pestiferous by professing Christians, because he will not associate the inconsistencies, confusions, and glaring contradictions of modern Christianity, with the beautiful, sublime, and magnificent idea of an overruling {69} Deity, possessing infinite power, wisdom and glory. Whilst these same professing Christians embrace with cordial affection those who credit the monstrous lie, the base calumny, the heaven-daring libel, that the Great Jehovah is the grand author of all this confusion. O folly! Fie, fie! Christendom! The doctrine of exclusive salvation is an eternal principle, indestructible as the Throne of Jehovah. It existed before the first creation, has existed ever since, and will exist after the last creation. Were it not for this principle of exclusiveness there would be no law, no justice, no mercy, no order, no organization, no honor, no glory, no virtue; no reward, no punishment, no heaven, no hell; nothing to fear, nothing to hope. This earth would be as good as heaven, and Jehovah's throne no more to be desired than the prison-house of the damned. It is this very principle of exclusiveness that creates the difference between truth and error, between angels and devils, between salvation and damnation. It is this very principle that determines, with unerring certainty, every gradation between virtue and vice, between honour and dishonour, between glory and shame. But now let us examine scripture evidence upon the subject of exclusive salvation. We will begin in the beginning, and trace downwards in the course of time. The only way in which the harmony of heaven could be maintained was by rigid observance of the exclusive doctrine of perfect submission to the head. Lucifer, son of the morning, undertook to question the point. He was cast down. Others sided with him and shared his fate. Adam was placed in the garden of Eden, where was everything that would please the eye, captivate the senses, or delight the heart. Jehovah revealed to him the doctrine of exclusive salvation: "In the day thou eatest thereof thou shalt surely die." The only, the exclusive method of salvation proposed from sin, sorrow, and death, was this,--abstinence from the fruit from a particular tree. It was an irrevocable decree, by lawful authority, even the Eternal God. It mattered not what the devil said, what Eve said, or what any other personage said, however exalted his station or great his authority. The doctrine of exclusive salvation was given; it was true, it was faithful. The devil, wily and subtle, preached against exclusive salvation; said it was a false doctrine: "Ye _shall not_ surely die." He deceived Eve; Eve persuaded Adam; Adam transgressed; the devil was proved a liar; Adam discovered by painful experience, and his posterity to this day are witnesses in themselves of the truth of the {70} doctrine of exclusive salvation. Thus it will be seen that it is a true doctrine, and the devil the opposer of it from the beginning. But we must pass hastily through the scriptures. We have not space nor time to examine the testimony of the ancient worthies, the prophets, one by one, or we should discover that they all, without exception, preach the doctrine of exclusive salvation; who were sent to preach at all. We come to Noah, the famous diluvian preacher of righteousness. One hundred and twenty years whilst the ark was building did Noah preach the doctrine of exclusive salvation. The only, the exclusive method of salvation prepared and appointed, was the ark. It was perfectly immaterial what other prophets or teachers might teach or believe. The doctrine of Noah was true, and God would authorize no one to preach any other contrary doctrine. Noah's doctrine was an exceedingly unpopular doctrine, if we may judge by his numerical success. The majority of mankind made light of it: "They were eating and drinking, marrying and giving in marriage, until the day that Noah entered the ark." The terrific roar of the overflowing waters was a fearful testimony to the antediluvians, in favour of the doctrine of exclusive salvation. Lot preached the doctrine of exclusive salvation; and the inhabitants of Sodom and Gomorrah experienced its truth to their utter dismay, consternation, and destruction. Moses preached the doctrine of exclusive salvation, and the punishments consequent upon opposition to this doctrine were severely felt by the Egyptians at the Red Sea, by the Israelites in the wilderness, and by the Canaanites who fell before the children of Israel. Looking up to the brazen serpent made by Moses, was the exclusive method of salvation from the deadly effects of the bite of the fiery serpents which the Lord sent. Korah, Dathan, Abiram, Saul, Uzzah, and the prophets of Baal, can testify to the truth of this doctrine. Naaman's indignant wrath, and haughty pride were all in vain; his servant persuaded him that the exclusive method of salvation from his leprosy consisted in obedience to the voice of God, even washing himself seven times in the river Jordan. No matter what Naaman or anybody else thought or said. _Six_ washings in the river Jordan would not have availed anything, neither would _seven_ washings in _any other river_ but the river Jordan have produced the desired effect. {71} Repentance at the preaching of Jonah, proved exclusive salvation to the Ninevites. John the Baptist preached the doctrine of exclusive salvation: "And now also the axe is laid unto the root of the trees; therefore every tree which bringeth forth not good fruit is hewn down and cast into the fire." Jesus Christ preached the doctrine of exclusive salvation: "Verily, verily, I say unto you, except a man be born of water and of the spirit he cannot enter into the kingdom of God. Except ye repent, ye shall all likewise perish. I am the way, the truth, and the life; no man cometh unto the Father but by me. He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a _thief and a robber_. There shall be _one_ fold and _one_ shepherd. Holy Father, keep through thine own name those whom thou hast given me, that they may be one as we are. Go ye into all the world, and preach the gospel to every creature; he that believeth and is baptized shall be _saved_, but he that believeth not shall be _damned."_ Exclusive enough this. There were many Pharisees, Sadducees, and Essenes, in the days of Jesus, but their religions were not sufficiently exclusive: "Except your righteousness exceed the righteousness of the Scribes and Pharisees, ye shall _in no case_ enter into the kingdom of heaven." On the day of Pentecost, Peter, filled with the Holy Ghost, preached the doctrine of exclusive salvation to men of every nation under heaven. Hear him: "Repent and be baptized every _one of you_, in the name of Jesus Christ. Save yourselves from this untoward generation." Three thousand persons believed the word of exclusive salvation by Peter, and in token thereof were baptized the same day. The reader will recollect that these three thousand persons were not what are generally considered _wicked sinners_, but _religious, devout men_, who had proven their sincerity and faithfulness by coming up from all nations to Jerusalem, expressly "to worship." But their religion, their devotion, their worship was insufficient; it was not exclusive enough, and Peter had sufficient charity to boldly proclaim this. Sincerity in an individual is _no proof_ that he is in the "right way." I might wish to go from Manchester to Edinburgh, but if I unwittingly started on the London road, with my back to Edinburgh, I should not reach the place of my destination, but every step I took would increase the distance between me and it. The only, the exclusive means by which I could reach Edinburgh, would be to travel on the road to Edinburgh. {72} Hear Peter further: "Neither is there salvation in any other, for there is none other name under heaven given amongst men whereby we must be saved." Though Cornelius received the ministration of angels, and the gift of the Holy Ghost, he found that salvation was exclusive, and Peter commanded him to be baptized, in order that he might be saved. The devils know the truth of the doctrine of exclusive salvation. Said one,--"Jesus I know, and Paul I know, but who are ye?" James preached the doctrine of exclusive salvation: "But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. For whosoever shall keep the whole law, and yet offend in _one point_, he is _guilty of all."_ Jude preached the doctrine of exclusive salvation. "It was needful for me to write unto you and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints. How that they told you there should be mockers in the last time, who should walk after their own ungodly lusts. These be they who _separate themselves_; sensual, having not the Spirit." St. John preached the doctrine of exclusive salvation: "They went out from us, but they were not of us; for if they had been of us, they would no doubt continued with us; but they went out that they might be made manifest that they were not of us. These things have I written unto you concerning them that seduce you. Beloved, believe not every spirit, but try the spirits whether they are of God; because many false prophets are gone into the world. We are of God; He that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the Spirit of truth, and the Spirit of error. He that hath the Son hath life; and he that hath not the Son of God hath not life. And we know that we are of God, and the whole world lieth in wickedness. Whosoever transgresseth and _abideth not_ in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ he hath both the Father and the Son. If there come any unto you, and bring not _this doctrine_, receive him not into your house, neither bid him God speed; for he that biddeth him God speed, is partaker of his evil deeds." Lastly, the apostle Paul firmly believed and strenuously contended for the doctrine of exclusive salvation. He knew it was the hope of the righteous, and the bulwark of heaven. {73} What does he say? "Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye _could not be justified_ by the law of Moses. For I am not ashamed of the gospel of Christ; for it is the power of God unto salvation to every one that believeth: to the Jew first, and also to the Greek, now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the _same thing,_ and that there be _no divisions_ amongst you: but that ye be perfectly joined together in the _same_ mind and in the _same judgment_, for it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions amongst you. Now this I say, that every one of you saith, I am of Paul and I of Apollos, and I of Cephas, and I of Christ. Is Christ divided? was Paul crucified for you? or were you baptized in the name of Paul? For ye are yet carnal; for whereas, there is amongst you envying and strife, and divisions; are ye not carnal, and walk as men? For while one saith, I am of Paul, and another I am of Apollos, are ye not carnal [A]? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man? For other foundation can no man lay than that is laid, which is Jesus Christ." [Footnote A: For whilst one saith, I am of Wesley; and another says, I am of Luther; and another says, I am of Calvin; and another says, I am of Campbell, are ye not carnal? We have need to learn again the _first principles_ of the gospel.] "Be perfect, be of good comfort, be of _one mind_. I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: which is not another: but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach _any other gospel_ unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again. If any man preach _any other gospel_ unto you than that ye have received, let him be accursed. O foolish Galatians, who hath bewitched you, that ye should not obey the truth? That in the dispensation of the fulness of times he might gather together _in one_ all things in Christ, both which are in heaven and which are on earth. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named. There is _one_ body and _one_ Spirit, even as ye are called _one_ hope of your calling. _One_ Lord, _one_ faith, {74} _one_ baptism, _one_ God and Father of all, who is above all, and through all, and in you all. Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children tossed to and fro, and carried about with every kind of doctrine by the sleight of men, and cunning craftiness, whereby they lie and wait to deceive. That ye stand fast in _one_ Spirit, with _one_ mind, striving together for the faith of the Gospel, when the Lord Jesus Christ shall be revealed from heaven, with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ. Now the Spirit speaketh expressly that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils, _speaking lies in hypocrisy_. Take heed unto thyself and unto the doctrine: continue in it; for in doing this thou shalt both save thy self and them that hear thee. This know, also, that in the last days perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasure more than lovers of God, having a _form_ of godliness but denying the _power_ thereof: from such turn away. Ever _learning_, and never able to come to the _knowledge_ of the truth. Now as Jannes and Jambres withstood Moses, so do these also resist the truth: men of corrupt minds, reprobates concerning the faith. But evil men and seducers shall wax worse and worse, deceiving and being deceived; for the time will come when they will not _endure_ sound doctrine, but _after their own lusts_ shall they _heap to themselves_ teachers _having itching ears:_ and they shall turn away their ears from the truth, and shall be turned unto _fables_. They _profess_ that they know God, but _in works_ they deny him, being abominable and disobedient, and to every good work reprobate." With such an overwhelming flood of Scripture testimony in favour of salvation by one Lord, one Faith, one Baptism, one Priesthood, one Gospel, how does our blood boil within us, and our bosoms burn with indignation, when we recollect that _teachers of religion_, with the _Bible_ in their hands, have the unblushing effrontery to promise us salvation by just what Lord, what faith, what baptism, what priesthood, what gospel _we choose?_ And some have actually the infamous audacity to tell us that we can be saved _without any priesthood or_ {75} _any baptism at all!_ Oh, how have our eyes been _blinded!_ How grossly we have been _deceived!_ How awfully we have been _deluded!_ How completely we have been _"bewitched!"_ How horribly we have been _imposed upon!_ How has the _truth_ been turned into _fables!_ How has the _word_ of God been made of none effect through the _traditions_ of men! "Our fathers have _inherited lies, vanity_, and things wherein there is _no profit!"_ Hear for yourselves, think for yourselves, judge for yourselves, act for yourselves, and then you will _know_ for yourselves that every prophet that came with the "Burden of the word of the Lord," preached EXCLUSIVE SALVATION. Why, the very _presence_ of a new prophet argued that all the people were "gone astray." The very _presence_ of a prophet of the Lord always did, and always will, involve the salvation or damnation of the people to whom he is sent. Jehovah does not trifle with men, but expects to be heard and obeyed through his servants the prophets. The Lord _never did_ send two or more contradictory messages to any people. It is thoroughly inconsistent with his character and perfections. When two men profess to have been sent by the Lord to the same people with conflicting messages, it is a certain truth that one or both of them are false teachers, impostors, wicked designing men, feeding and fattening on the credulity of the people. The message which any true prophet brings is always an exclusive message. It is approbation or condemnation. It proves a saviour or life unto life, or of death unto death. There is no middle course. The people must _receive or reject it_. If received, it will prove their exclusive salvation. If rejected, it will prove their exclusive damnation. There is no alternative. It is a stern law of necessity. A truth that proves itself without reason, and without argument. If a people to whom Jehovah sends a message have power to receive or reject that message with impunity, _they are not accountable creatures_. Jehovah has _no power_ over them. They are his equals. And who thinks of rendering homage to their equals, especially when those equals send a message to us requiring our implicit submission, filled with terrible denunciations in case of our refusal? No one, certainly. We should treat the message and its authors with perfect contempt. In precisely a similar condition, do the opposers of the doctrine of exclusive salvation place the all-powerful Jehovah. If Wesleyan Methodism be true; if Wesleyan Methodist preachers be sent of God; then every other form of religion {76} is a gross imposture, and all other preachers are false teachers, crafty deluders, having no authority whatever from God. Every man who does not become a real Wesleyan Methodist must be damned, and every one who does become a real Wesleyan Methodist must be saved. On the contrary, if the Roman Catholic church be the true church; if Roman Catholic priests be sent of God; then Wesleyan Methodism, then "Mormonism," and every other ism is false; then Wesleyan Methodist preachers, and all other preachers are false teachers; if we believe their words it will not save us; if we reject their messages we shall not be damned, If the Roman Catholic religion be true, we cannot be saved without becoming Roman Catholics, and we must be damned if we do not become Roman Catholics. No other religion will save us or avail us one jot, and no other religion can condemn us. If the Roman Catholic religion be false, we cannot possibly _be saved by it;_ neither can we possibly _be condemned by it_. It is altogether powerless: it is worse than useless. God never did, and never will save a single soul by means of a _false religion_, or through the medium _of false prophets_. He will not give the glory and power of salvation to imposters: or impostures: but he will judge all the world by that system, that Gospel, that Priesthood, that man which _He has ordained, and by no other_. When the works of false religions and false prophets are presented before the bar of God, the great Judge of all the earth will say--Who hath required this at your hands? Depart from Me ye cursed; I never knew you. Then if not before, will all know for themselves the truth of the doctrine of exclusive salvation. Then will it be manifest that _those authorized of God, and those alone_, have power to bind one earth and bind in heaven, to loose on earth and loose in heaven. Salvation will be confined exclusively to those who obeyed the warning voice of the duly empowered servants of God, and damnation will be _poured out exclusively_ upon those who rejected the warning voice of those servants. What, then, becomes of Sectarianism? It will be blasted to the four winds of heaven. It will crumble to dust before the majestic march of Eternal Truth. It will be swallowed up in the victorious triumph of the Kingdom and Sons of God. Amen. _Published by F. D. Richards, 15 Wilton Street, Liverpool_. {77} THE ONLY WAY TO BE SAVED. BY LORENZO SNOW, ONE OF THE TWELVE APOSTLES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. "He that judgeth a matter before he heareth it, is not wise." There are certain principles established of God, which, being understood and observed, will put men in possession of spiritual knowledge, gifts, and blessings. In early ages of the world, also in the days of the apostles people came into possession of spiritual powers and various privileges, by obtaining an understanding of, and faithfully attending to, certain rules which the Lord established: as, for instance, Abel, obtaining information that offering up sacrifices was an order instituted of God, through which men might receive blessings, he set himself to work, observed the order, and performed the sacrifice, whereby he obtained glorious manifestations of the Most High. Again, when the Antediluvians had corrupted themselves, and the time arriving at which destruction was coming upon them, the Lord revealed a course whereby the righteous might escape; accordingly, all who understood and observed that course, were _sure_ to realize the blessing promised. Joshua, before obtaining possession of Jericho, had to observe certain steps appointed of God. The steps having been properly taken, according to commandment, the object immediately fell into his possession. Another instance--the case of Naaman, captain of the Syrian host--it appears, that being afflicted with the leprosy, and hearing of Elisha, the prophet, he made application to him for the removal of that affliction. The prophet, having the Holy Ghost upon him, which is the Mind of God, informed him that, by washing in Jordan's water's _seven_ times, he might be restored. At first, Naaman thought this too simple and was displeased, and disposed not to conform--not to make use of _means_ so simple. After due consideration, however, humbling himself, he went forth, complying with the _rules_; when, lo! the blessing directly followed. Under the Mosaic dispensation, forgiveness of sins was obtained {78} upon the same principle as those blessings were to which I have alluded. An animal was to be carried before the door of the tabernacle of the congregation, by the individual wishing to obtain forgiveness of sins; it was then to be offered up in a particular manner; this being done, the promised blessing immediately followed. When the Gospel dispensation was introduced, gifts and blessings were obtained upon similar principles--that is, upon obedience to certain established rules. The Lord still marked out certain acts, promising to all those who would do them, certain peculiar privileges; and when those acts were performed--observed in every particular--then the blessings promised were sure to be realized. Some vainly imagine that, under the Gospel dispensation, gifts and blessings are obtained, _not_ by external observances, or _external_ works, but merely through faith and repentance, through mental operations, independent of physical. But, laying aside the traditions, superstitions, and creeds of men, we will look to the word of God, where we shall discover that _external_ works, or _outward_ ordinances, under the Gospel dispensation, were inseparably connected with _inward_ works, such as faith and repentance. In proof of this, I introduce the following observations:--The Savior says, "Why call ye me Lord, Lord, and _do not the things_ which I say?" Again, he says, "He that heareth my words, and doeth them, shall be likened unto a man that built his house upon a rock." And, "He that believeth and is _baptized_ shall be saved." Likewise, he says, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God."--John iii. 5. These sayings of our Savior require men to perform external works in order to receive their salvation. On the day of Pentecost, Peter says to the surrounding multitude--"Repent and be baptized, for the remission of sins, and you shall receive the gift of the Holy Ghost." In this prophetic statement, we learn that people were to perform an external work (baptism in water) in order that they might receive the remission of sins, and afterwards the gift of the Holy Ghost. But, before attending to the outward work, the inward work must be performed--faith and repentance. Faith and repentance go before baptism, and baptism before the remission of sins and the reception of the Holy Ghost. Hence, we see the useless and unscriptural practice of baptizing infants. They cannot exercise faith and repentance, qualifications necessary previous to baptism; then, why require the outward work? {79} Some suppose they must obtain religion before they are baptized, but the Savior and apostles teach us to be baptized in order to get religion. Some deem it wrong to number baptism among the essential principles ordained of God, to be attended to in obtaining remission of sins. In reply, we say that the Savior and apostles have done so before us, therefore we feel obligated to follow their example. The destruction of the Antediluvian world by water was typical of receiving remission of sins through baptism. The earth had become clothed with sin as with a garment; the righteous were brought and saved from the world of sin, even by water; the like figure, even baptism, doth now save us, says Peter (1 Peter iii. 21), by the answer of "a good conscience toward God." Noah and his family were removed, and disconnected from sins and pollutions, by means of water; so baptism, the like figure, doth now remove our souls from sins and pollutions, through faith on the great atonement made upon Calvary. Many express surprise that such blessings should be had through baptism. Naaman, when told to wash in Jordan seven times, was equally surprised; but, trying the experiment, he found the word of God to be true; his leprosy, his physical pollution, was thereby removed, and was typical of the removal of spiritual pollutions in the Gospel dispensation, by baptism in water, through faith and repentance. Through the means of water Naaman, we have seen, obtained a miraculous blessing; also the blind man, whom the Savior directed to Wash in the pool of Siloam, received his sight by means of water. The Savior, after coming out of the river Jordan, received the Holy Ghost. These examples show clearly that water has been appointed a medium through which heavenly blessings are obtained. "Be baptized," says Peter, "for the remission of sins."--Acts ii. 38. Ananias says to Saul (Acts xxii. 16), "Arise and be baptized, and wash away thy sins." In the city of Samaria, the people baptized by Philip, it is said, rejoiced. They rejoiced because of the remission of their sins, through baptism; so, also, in the case of the Eunuch (Acts viii. 39), after coming out of the water, having obtained remission of his sins, his conscience becoming void of offence toward God, he was enabled to go on his way rejoicing. Be baptized, says Peter, for the remission of sins, and ye shall receive the Holy Ghost. To obtain the gift of the Holy Ghost is to obtain religion. Faith and repentance were to go before baptism, but remission of sins, and the gift of the Holy Ghost were to follow this ordinance. Every unprejudiced {80} mind can see that this is in perfect agreement with the saying of our Savior, "Except a man be born of water and of the Spirit he cannot enter the kingdom of God." If religion were promised before baptism in water, our Savior would have said, born of Spirit and of water (see John iii. 5); but he said, "Except ye be born of water and of the Spirit." "What God has joined together," the Scripture says, "let no man put asunder;" but we put asunder this order of things, when we say a man must be born of Spirit, then of water, or must get religion---get the Holy Ghost--and then be baptized. Peter (Acts ii.) preached the same order of things as above mentioned, when he said, "Repent and be baptized for the remission of sins, and ye shall receive the gift of the Holy Ghost"--that is, be "born of water," then he shall be "born of Spirit." Paul himself, though he had a vision of the Lord Jesus, yet received not the Holy Ghost; he did not receive religion, until he had washed his sins away through baptism, as administered by Ananias. There is one instance, and but one, where the Holy Ghost was given before baptism--I mean, in the Apostolic dispensation. Cornelius and his friends, who had assembled together to hear the message from Peter, received the Holy Ghost previous to baptism--Acts x. 44. This was done, however, to convince Peter that the Gentiles had a right to receive Gospel privileges. Cornelius and his friends were Gentiles, and Peter would not have baptized them, unless he had first seen the power of God resting upon them. He looked upon the Gentiles as heathen, and too wicked and sinful to receive Gospel privileges with the people of God--the Jewish nation. He did not imagine they were to receive the Holy Ghost, and thereby be prepared to sit down in the kingdom of God, with Abraham, Isaac, Jacob, and the Jewish prophets; but, when he saw the Holy Ghost resting upon them, being astonished, he immediately exclaimed--"Can any man forbid water, that these should not be baptized?" He then commanded them to be baptized. This receiving the Holy Ghost before baptism, was an exception to a general rule, and arose from peculiar circumstances, as I have shown. God, if he sees fit, can depart from a general rule, and confer blessings; but man has not this privilege; he must observe the order laid down, or he can have no claim upon the promise. After Elisha had laid down the order whereby Naaman could obtain removal of his leprosy, God, if He had chosen, could have removed it in some other way; but, at the same time, Naaman could not have claimed the blessing until he had taken the course marked out.--See 2nd Kings, chap 5. If we will observe {81} the order of the Gospel, a promise is left us, we shall have its blessings, otherwise we have no claims to urge; and it is worse than folly for men to say, "Lord, Lord," and do not His commandments. It is plainly manifest that external works must be attended to, as well as faith and repentance, in order to receive Gospel privileges. Baptism in water, forming a part of the Gospel of Christ, we notice therefore, that the servants of God, in early ages, were very particular in attending to its administration; also, it is evident, that unless peculiar blessings actually were experienced, through baptism, they would have neglected enforcing its observance. If, as some suppose, that faith, repentance, and prayer answer the purpose, in receiving the fulness of Gospel privileges, then it is very evident that baptism was a vain and useless work, and had no need to be observed. Naaman would have been performing a vain and foolish work, when washing seven times in Jordan's waters, had it been in his power to have been recovered from his affliction merely through faith, repentance, and prayer. Also, Noah and his family were very foolish in performing an external work, in building an ark, provided they could have obtained the same blessing through faith, repentance and prayer. Furthermore, the Israelites, could they have obtained forgiveness of sins through faith, repentance, and prayer; it would have been folly in them to offer up animals for that purpose. So also under the Gospel dispensation, the three thousand people, on the day of Pentecost, who were baptized in one day, were very unwise and foolish in submitting to the trouble of baptism, provided the same blessings could have been realized by exercising only faith, repentance, and prayer. The Eunuch would not have alighted from his carriage, and accompanied Philip into the water, if nothing had been required in receiving Gospel blessings but inward works; neither would Ananias have commanded Saul to arise and be baptized, washing away his sins, unless he had known assuredly that baptism, an outward work, must necessarily accompany the inward works of faith and repentance, in order that Saul might come into and obtain possession of Gospel privileges. Paul would not have baptized those twelve men, alluded to in Acts xix., if mental operations could have given them the gift of the Holy Ghost (lst Cor. i. 14); neither would he have baptized the household of Stephanas, also Crispus and Gaius, and permitted Apollos to water or baptize those whom he planted or enlightened (lst Cor. iii. 6), unless baptism had been absolutely essential to {82} receiving Gospel privileges; nor would Peter, when speaking of Noah and family being saved by water, have said--"The like figure whereunto even baptism doth also now save us" (lst Pet. iii. 12); nor would Christ have said--"Except ye are born of water and of the Spirit ye cannot enter the kingdom of God." I might multiply proofs of this kind, but sufficient has already been said in proof that baptism is absolutely necessary with faith and repentance. We will now occupy a moment in endeavoring to obtain a proper view of the mode in which baptism was administered. It is quite evident that there was but one way or mode in which this ordinance was to be administered, and that mode was explained to the apostles, and strictly adhered to in all their administrations. In order that we may obtain a proper notion of this subject, it will be necessary to refer to the circumstances under which baptism was administered. It says of John, that he baptized at Aenon, "because there was much water there;" then, if sprinkling had been the mode, we can hardly suppose he would have gone to Aenon, because there was much water at that place: for a very little water indeed would have sprinkled all Judea, which he could have obtained without having performed a journey to Aenon. We are told, also, that he baptized in Jordan, and after the ordinance was administered to our Savior, he came up out of the water, expressly signifying that he had been down into the water, in order that the ordinance might be administered in a proper manner. Again, it speaks of the Eunuch, that he went down into the water with Philip, and then came up out of the water. Now, it must be acknowledged, by every one who makes any pretensions to reason and consistency, that had sprinkling a little water on the forehead answered the purpose, then those persons never would have gone into the water to receive the ordinance. Paul, in writing to the Saints, gives us a plain testimony in favour of immersion--(2nd Col. 12th verse; also, 6th Romans, 4th verse). That apostle states there, that the Saints had been buried with Christ by baptism. It is plainly evident they could not have been buried by baptism, without having been entirely overwhelmed or covered in water. An object cannot be said to be buried when any portion of it remains uncovered; so, also, a man is not buried in water by baptism unless his whole person is put into the watery element. This explanation of the apostle, upon the mode of baptism, very beautifully corresponds with that given by our Savior--"Except ye be born of water," &c. To be born of a thing signifies being placed in that thing, and emerging {83} or coming forth from it; to be born of water must also signify being placed in the womb of waters, and being brought forth again. I trust sufficient has already been said to convince every reasonable and unprejudiced mind that immersion was the mode in which the ordinance of baptism was administered in the early days of Christianity, when the Gospel was proclaimed in its purity and fulness; therefore, I will close my observations upon this point. We learn, from 6th Hebrews, that the laying on of hands was enumerated among the principles of the Gospel. It is known by all, that this ordinance, as well as baptism for the remission of sins, by immersion, is quite neglected at the present day in the Christian churches; a few remarks, therefore, upon this subject I hope will prove profitable. We have several instances where Christ laid his hands upon the sick and healed them; and, in his commission to the apostles, last chapter of Mark, he says--"These signs shall follow them that believe;" "they shall lay hands on the sick, and they shall recover." &c. Ananias laid his hands on Saul, who immediately received his sight, after this ordinance was administered. Paul, when shipwrecked upon the island of Melita, laid his hands upon the father of Publius, the governor of the island, and healed him of a fever. These few remarks show clearly that laying on of hands has been appointed of God to be a medium through which heavenly blessings may be obtained. Although the healing of the sick was connected with the administration of this ordinance, yet, when we pursue the subject further, we shall discover that a still greater blessing was connected with this ordinance. We are told that, in the city of Samaria, men and women had been baptized by Philip, which caused great rejoicing in those baptized. They probably were rejoicing in consequence of having received remission of sins, through faith, repentance, and baptism, and of receiving some portion of the Holy Spirit of God, which naturally followed them, after having obtained the answer of a good conscience, by the remission of their sins. Through this portion of the Holy Spirit, which they came in possession of, they began to see the kingdom of God. For, it will be recollected that our Savior has declared that no man can see the kingdom of God unless he is born again; and, in the verse following, he says he cannot enter into it except he is born twice; first of water, then of the Spirit. Now, those people in Samaria had been born of water--they had received the first birth, therefore, they were in a state of seeing the kingdom of God, of contemplating, with the eye of faith, its various blessings, {84} privileges, and glories; but, as they had not been born the second time--that is, of the Spirit--they had not entered into the kingdom of God--they had not entered into possession of Gospel privileges in their fulness. When the apostles at Jerusalem heard of the success of Philip, they sent Peter and John to Samaria, for the purpose of administering the laying on of hands. Accordingly, when they arrived in Samaria, they laid their hands upon those that had been baptized, and they received the Holy Ghost. Simon the sorcerer, perceiving the Holy Ghost was given through the laying on of hands, offered the apostles money of they would confer upon him the authority of administering that sacred ordinance; so it is plainly evident that those people in Samaria were born of the Spirit, were introduced into the Gospel--kingdom into possession of Gospel privileges--by means of the laying on of hands. We will adduce another instance of the kind. It is found recorded in Acts xix. Paul, we are told there, found twelve brethren at Ephesus, upon whom he laid his hands, and they received the Holy Ghost immediately--viz., through this ordinance they were born spiritually into the kingdom of God; for previous to this they had seen the kingdom of God, having been born of water only. This, then, was the Gospel order in the days of the apostles--belief on Jesus Christ, repentance, baptism by immersion for the remission of sins, and the laying on of hands for the reception of the Holy Ghost. When this order was understood, and properly attended to, power, gifts, blessings, and glorious privileges followed immediately; and, in every age and period, when these steps are properly attended to, and observed in their proper place and order, the same blessings are sure to follow; but, when neglected, either wholly or in part, there will be either an entire absence of those blessings or a great diminishing of them. Christ, in his commission to the apostles, speaks of some supernatural gifts that those received who yielded obedience to this order of things.--See Mark, last chap. Paul (1 Cor. xii.) gives a more full account of the various gifts that attended the fulness of the Gospel: he mentions nine of them, and informs us they are the effects or fruits of the Holy Ghost. Now, the Holy Ghost was promised unto all, even as many as the Lord should call.--See Acts ii. This gift being unchangeable in its nature and operations, and being inseparately connected by promise with this scheme or order of things, it becomes reasonable, consistent, and Scriptural to anticipate the same gifts and blessings; and if Noah, after having built the Ark, could claim and obtain his temporal {85} salvation according to promise; or Joshua, having compassed Jericho the number of times mentioned, could go up on her prostrated walls and make captive her inhabitants; or the Israelites, having offered up the sacrifices commanded, could then, as promised, receive forgiveness of their sins; or Naaman, after having complied with the injunction of Elisha, in washing seven times in Jordan's waters, could demand and obtain his recovery; or, lastly, the blind man, after having washed in the pool of Siloam, if he could then claim and realize the promised reward, then, I say, with propriety and consistency, that whenever a man will lay aside his prejudice, sectarian notions, and false traditions, and conform to the whole order of the Gospel of Jesus Christ, then there is nothing beneath the celestial worlds that can prevent his claiming and receiving the gift of the Holy Ghost and all the blessings connected with the Gospel in the apostolic age. To obtain religion that will save us in the presence of God, we must obtain the Holy Ghost, and, in order to obtain the Holy Ghost, we must believe on the Lord Jesus Christ, then repent of our sin (that is, forsake them), then go forward and be immersed in water for the remission of sins, then receive the laying on of hands. But there is one thing which I have not noticed and it is something of great importance. What I allude to is, that concerning the authority of administering the ordinances of baptism and laying on of hands. Unless they are administered by one who is actually sent of God, the same blessings will not follow. The apostles and seventies were ordained by Jesus Christ to administer in the ordinances of the Gospel, through which the gifts and blessings of the eternal worlds were to be enjoyed. Hence, Christ, says to the Apostles, "Whose soever sins ye remit, they shall be remitted; and whose soever sins ye retain, they shall be retained:" that is, every man that would come, in humility, sincerely repenting of his sins, and receive baptism from the apostles, should have his sins forgiven through the atoning blood of Jesus Christ, and through the laying on of hands should receive the Holy Ghost; but those that would refuse receiving this order of things from the apostles would have their sins remain upon them. In view of this, Paul says--"We are savours of life unto life, or of death unto death." He was a minister of life unto those who received the Gospel, which he had authority to administer--but a minister of death to those refusing compliance. This power and authority of administering the Gospel was conferred upon others by the apostles, so that the apostles were not the only ones who held this responsible office. And every man, in every {86} age, who holds the authority of administering the fulness of the Gospel, becomes, in this respect, like the apostles, viz., a messenger of life unto life, or of death unto death, according as his message shall be received or rejected. Now, until some one can be found that holds an office like this--some one having authority to baptize and lay on hands--no one is under any obligation to receive those ordinances, nor need he expect the blessings, unless they have been administered legally. It is very evident that the authority of administering in Gospel ordinances has been lost for many centuries; for no man can have this authority, except he receive it by direct revelation--either by the voice of God, as Moses did, or by the ministering of angels, as John the Baptist received his message, or by the gift of prophecy, as Paul and Barnabas received theirs.--Acts xiii. 2. Now, it is plain that men have denied immediate revelation for many hundred years past, consequently have not received it, and therefore could not have been sent of God to administer in the fulness of the Gospel. God never sends a man on business, except He reveal himself to that man--never sends a man with a message (in other words), unless he reveal that message to him in a direct manner. The church established by the apostles gradually fell away, wandered into the wilderness, and lost her authority (her priesthood), and, departing from the order of God, she lost, also, her gifts and graces; she transgressed the laws, and changed the ordinances of the Gospel; changed immersion into sprinkling, and quite neglected laying on of hands; despised prophecy, and disbelieved in signs following.--(Rev. xii. 6, Isaiah xxiv. 5.) In consequence of this, the Gentiles have been cut off from the fulness of Gospel privileges, as Paul said to them in Rom. xi. 22--"If you continue not in the goodness of God, you also shall be cut off." John, in his Revelations, having seen and spoken of the wandering of the church into darkness, and the beast, the Gentiles making war against the Saints and overcoming them (xiii. 7), speaks, in chap. xiv. 6, 7, of the restoration of the Gospel--"I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth." So it is evident that prophecy was to be fulfilled at some time previous to our Savior's second advent. That those into whose hands this Tract may fall be without excuse in the great and coming day of the Lord, I now bear testimony, having the highest assurance, by revelation from God, that this prophecy has already been fulfilled, that an Angel from God has visited man in these last days, and restored that {87} which has long been lost, even the priesthood,--the keys of the kingdom,--the fulness of the everlasting Gospel--and commanded men to cry, "Behold, the Bridegroom cometh, go ye out to meet him;" to call upon the wise virgins (Matt. xxv. 6) to arise from their slumber, be baptized for the remission of sins, that they might receive the gift of the Holy Ghost, and thereby "trim up their lamps," and thus be prepared to stand when the Bridegroom shall appear, for, saith Malachi iii. 2, "Who may abide the day of his coming? Who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap." Answer, those that now repent of their sins, and receive the message God is sending, those that will forsake their false traditions, and come out from under the blighting and benighting influence of a hireling priesthood whom God has not sent, and with whom he is not well pleased. I say, and now bear testimony, in the name of Jesus Christ, that the Lord God of Abraham, Isaac, and Jacob has sent me to say unto you, "Come out of her, I ye people of God, O ye wise virgins, or else you must partake of her iniquities, and you must receive of her plagues."--Rev. xviii. 4. I say, in the name of Jesus Christ, the Holy Ghost having borne witness, that the anger of God is kindled against the abominations, hypocrisy, and wickedness of the religious world, and from the heavens has he uttered his voice in anger against those who "divine for money and teach for hire;" and unless they speedily repent, and be baptized for the remission of their sins, receiving the message the Almighty is now sending unto all people, they will be destroyed by the brightness of the coming of the Son of Man, which is now at hand--even at your doors--O ye inhabitants of the earth! Liverpool, England. {88} GOSPEL TO THE LIVING AND THE DEAD. BY PRESIDENT GEORGE Q. CANNON, IN THE JUVENILE INSTRUCTOR. Strangers ask many questions about the Temple. They want to know how it will be used and for what purpose, and they cannot understand why we attach such importance to that building. Perhaps some of our young people may have similar thoughts. But the Lord has commanded His people to build temples. Several have already been built, and doubtless many more will in course of time be erected--in fact, as the Saints increase in numbers the need for these buildings will increase also. In them ordinances are administered by means of which God has promised to those who are faithful. It has been a subject of frequent inquiry in Christendom as to what the fate of the heathen would be. The general belief was that there were but two places after death to which men and women would go, one being heaven and the other hell. The Bible says that there is no other name given under heaven whereby man can be saved than that of Jesus. Now, as the heathen never heard the name of Jesus, what will be their fate in eternity? How can they get to heaven under such circumstances? If they cannot, the question arises, would it be just to condemn people for not obeying laws of which they had never heard; for not doing something which they had never been told how to do or that it was necessary should be done? Yet there are many men who profess to be ministers of Jesus who state that the heathen will be sent to hell. This doctrine has made many people infidels. They could not believe that any being could be merciful or just who would thus punish innocent people with eternal torment for not obeying laws of which they had never heard. They, therefore, rejected all the teachings and all the beliefs of those who taught such ideas. The Prophet Joseph Smith received many important revelations in the early days of the Church concerning these matters. Among other revelations which he received was one {89} which explained that there were more than two places to which the souls of men were consigned after death; and that it was erroneous to teach the doctrine commonly believed in by Christendom that there were only two. That revelation taught that there were different degrees of glory to which the inhabitants of the earth were consigned, and that men and women would receive rewards and punishments according to the deeds done in the body. Some men were more righteous than others, and they would receive a greater reward. Some men would be more wicked than others, and they would receive punishment according to their crimes. Then the Lord also revealed to His Prophet a doctrine which is set forth in the scriptures, but which the world could not understand. It was that the gospel of Jesus is preached after death to those who die in ignorance of it, and to those who having heard it, had rejected it and had been punished therefor. The Apostle Peter sets forth in great plainness this doctrine when he said: "By which also he (Jesus) went and preached to the spirits in prison, which sometime were disobedient, when once the long suffering of God waited in the days of Noah." Noah had declared to them how they could be saved, but they had rejected his words, and they were destroyed. Their spirits were committed to a prison which the Lord had prepared for them, and there they remained in torment, being punished for their great wickedness, until the crucifixion of the Savior. After His Spirit left His body He went and opened the prison doors to them and declared to them the gospel of salvation. They then had the opportunity of repenting. And thus it is, as we are taught, in this dispensation, the Elders of this Church are engaged, while in the spirit world awaiting their resurrection, in preaching to the millions of human beings who once lived upon this earth, but who died in ignorance of the gospel of Jesus Christ. They preach to them as living Elders now hope, this heavenly message which comes to them freighted with so many glorious promises, and feeling humble and contrite they receive the truths which they are taught and live as best they can according to the light given to them. But baptism is as necessary in its place as faith and repentance. How can they be baptised? This is not possible in the condition in which they are placed, but the Lord has provided means. He has revealed that living, men and women can be baptized for those who are {90} dead. If a man's father died in ignorance of the Gospel, the son can be baptized for and in behalf of the father. If a woman's mother never heard the Elders or never obeyed the Gospel in the flesh, she can go forth and be baptized in the temple for and in behalf of her mother. Hands can be laid upon the head of the living person, and he or she can be confirmed and the Holy Spirit be sealed upon them for and in behalf of the dead. The Lord has taught that this can be done under proper circumstances in the temples which may be erected in Zion or in any of her Stakes. Therefore in the Temple at Salt Lake as well as in the other temples, there is a font resting upon twelve oxen, three looking to the north, three to the south, three to the east and three to the west, and in this font the holy ordinance of baptism can be administered to living people for and in behalf of their dead relatives and ancestors. This is one of the purposes for which temples are required, and not only are baptisms and the laying on of hands administered for the dead, but other ordinances are also administered, it being just as necessary that those who have died and have not received these ordinances should receive them as it is that the living should receive them. It requires the same obedience and submission to the laws of the Lord on the part of one class as on the part of another. If any one could have been saved without obedience to these principles, surely our Savior, the Son of God, could have been. He had committed no sin, and it might be asked why should He be baptized, for baptism is for the remission of sins. But the Savior respected the law of the Gospel and obeyed the ordinances thereof, and when John, feeling his own unworthiness, remonstrated with Him about His coming to be baptized, Jesus replied: "Suffer it to be so now; for thus it becometh us to fulfil all righteousness." We shall of necessity be a temple-building people, because there is an immense work to be done for the redemption of the dead. Millions have been born and have died between the time the Gospel was taken from the earth and the time of this restoration in these days. These millions will have to be officiated for, and this will doubtless form one of the chief labors of the people of God during the thousand years of peace which we are approaching, when Satan will be bound and righteousness will reign throughout the earth. We are on the threshold of that great era, and we have every assurance that that blessed period is not far distant. The prophet Malachi in speaking of the latter days, makes the following prediction: {91} "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." The angel Moroni in speaking to the Prophet Joseph Smith in reference to this prediction of Malachi's uses a little different language. He quotes Malachi as saying: "And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole world would be utterly wasted at his coming." Now as soon as the people hear the Gospel preached by the Elders, they naturally inquire, "What has become of my father and my mother? They were good people, but they died without being baptized. What will be their fate?" In this way they fulfill the words of Malachi. That spirit has filled the hearts of all the Latter-day Saints, that is, of all who are true Latter-day Saints. They want to have their ancestors saved as well as themselves. Their hearts naturally, therefore, turn to their kindred who are dead, and in the temples now built they can officiate for them as fast as they can obtain their names. In this way they become saviors as the prophet Obadiah said they should. And there can be no doubt concerning the heart of the fathers being turned to the children. It is easy to imagine that the spirits who hear and accept the Gospel when it is preached in the spirit world by men in authority are exceedingly anxious to receive the blessings bestowed upon those who obey baptism, laying on of hands and other ordinances. Therefore their heart turns to their children, and thus the words of the prophet Malachi are fulfilled. The prophet Elijah has appeared, as Malachi said he should, and fulfilled the prediction upon that point. In Section 110 of the Book of Covenants the record is to be found concerning his appearance in the Temple at Kirtland. He came to the Prophet Joseph Smith and Oliver Cowdery in that temple, and used these words: "Behold the time has fully come, which was spoken of by the mouth of Malachi, testifying that he (Elijah) should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." {92} JOSEPH SMITH AS A PROPHET. PREDICTIONS UTTERED BY HIM AND THEIR SIGNAL FULFILMENT. HIS PROPHETIC POWER ESTABLISHED BY THE SCRIPTURAL RULE. _A Lecture delivered by Elder Andrew Jenson before the Students' Society in the Social Hall, Salt Lake City, Friday Evening, January 16, 1891_. INTRODUCTORY. I will take for my text the following words of the Prophet Moses spoken to the children of Israel while they were journeying in the wilderness of Arabia. "The prophet who shall presume to speak a word in my name which I have not commanded him to speak * * * even that prophet shall die. And if thou say in thine heart: How shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which the Lord hath not spoken; but the prophet hath spoken it presumptuously; thou shalt not be afraid of him." Deut. xviii: 20-22. The passage which I have read may be taken as a key by which to distinguish a true prophet from a false one. The first definition of the word prophet, according to the standard dictionaries is, "one who prophesies; one who foretells future events; a predicter; a foreteller; a seer." In this light we shall proceed to test the claims of Joseph Smith, whom the Latter-day Saints claim to be the great Prophet of the Nineteenth Century. We claim for him that he was visited by holy beings, who restored to him the fulness of the gospel of {93} Jesus Christ, with authority to administer in all the ordinances of the same; that he received from the angel Moroni certain gold plates that had been hidden in the earth for fourteen hundred years, and that he translated the engravings upon these plates into the English language by the gift and power of God, the result of which was the Book of Mormon. We further claim that he organized the Church of Christ once more upon the earth, and that he received by direct revelation a code of laws and commandments by which to govern the affairs of that Church, according to the original pattern given by Jesus and His Apostles eighteen hundred years ago. We further claim that it is of the utmost importance for all people who desire eternal salvation, to know whether these things are true or not. If Joseph Smith is what he professed to be: A true Prophet of God, no one can reject his testimony without being condemned; while on the other hand, if he was an impostor, or a false prophet, we can reject him without fear of Divine punishment, and the condemnation will rest upon the man who assumes to speak in the name of the Lord presumptuously. In this lecture I shall confine myself to his prophetic and inspired utterances by proving their fulfilment and truthfulness mostly from a historic standpoint. JOSEPH'S FIRST VISION. One of the first declarations made by Joseph Smith, when he was only a boy between fourteen and fifteen years of age, was, that the whole Christian world had gone astray, and that the true Church of Christ was not to be found upon the earth. What a startling declaration! Could anything be more presumptuous on the part of a common uneducated farmer's boy than such as assertion? Preachers of the various denominations in the neighborhood where the boy resided became exasperated and at once denounced him as an impostor or a fraud. This boy had seen nothing of the world, save the tract of country in Vermont, where he was born, and the western wilds of the State of New York, where he now resided with his parents. He had perhaps never been even introduced to any of the prominent divines of the day, who had never crossed the threshold of any important institution of learning, who had never thoroughly examined the creed of any one denomination, much less having a knowledge of them all, who had never crossed the ocean to acquaint himself with the great learning of Europe, with its thousands of preachers and its universities and institutions of learning. What did he know {94} about the creeds and organizations existing among the millions of Christians in Europe and America, thus to denounce them all without further ceremony. Why, even Luther, the great reformer of the sixteenth century, with his profound learning and thorough knowledge of the Catholic creed, did not denounce the Roman Catholic Church in such a manner as that. He did not say it was rejected as a whole and that it was not the Church of Christ; he simply contended that it had incorporated into its system, doctrines, sacraments and ordinances which were not true and not warranted in the Bible. Luther simply desired to reform the Church, to purge it and remove from it erroneous doctrines and wicked practices. But Joseph Smith, without any more knowledge of the religions of the world than what opportunities his attendance of the numerous revival meetings held in his immediate neighborhood had given him, denounced them all as false. Whence, then, his authority for the sweeping declaration he made as to the condition of the so-called Christian churches? His story is a simple, plain and unembellished one. He tells in his own straightforward manner how, after attending the different revival meetings without being able to conclude which of the denominations was the right one for him to join, he went into the woods to pray to the Lord for that wisdom which the Apostle James promises shall be given the honest believer. The result was an attack of the power of darkness which threatened him with destruction, then a light far above him in the sky, then an envelopment in that light which descended upon him, then a vision of two glorious personages standing above him in the air, one of whom speaking to him, while pointing to the other, said: "This is my beloved son, hear him." Here, then, was Jesus Christ being introduced by His Father to Joseph Smith, the praying boy, who next was informed by the Great Redeemer Himself, that all the sects of the day were wrong, that all their creeds were an abomination in His sight, that the modern professors and teachers taught for doctrine the commandments of men, having a form of godliness, but denying the power thereof; that he (Joseph) should join none of these churches, but that the true church should be revealed to him at some future time. This, then, was Joseph's authority, Jesus Christ himself, the Redeemer of the world, the Son of God, He that was crucified and put to death on Mount Calvary, but who arose triumphant from the grave, the founder, the organizer, the head, the President of the Christian Church, explained to Joseph Smith the condition of the world. There is no higher authority than He. If anyone in heaven or earth has a right to {95} say what is true Christianity, and what is not, Christ himself, the founder of the church, has that right. With that authority to back him, Joseph Smith had no fear that his declarations would be met with successful contradiction. There is only one question that can present itself to our minds in that connection, and that is: Did the boy tell the truth? Did he really converse with Jesus Christ, or was it an imagination of a bewildered and excited mind? We shall see as we proceed. I will first introduce the Prophet's own testimony, concerning this his first vision. He says in his history: "It has often caused me serious reflections, both then and since, how very strange it was that an obscure boy, of a little over fourteen years of age, and one, too, who was doomed to the necessity of obtaining a scanty maintenance by his daily labor, should be thought a character of sufficient importance to attract the attention of the great ones of the most popular sects of the day, so as to create in them a spirit of the hottest persecution and reviling. But strange or not, so it was, and was often cause of great sorrow to myself. However it was, nevertheless, a fact, that I had had a vision. I have thought since, that I felt much like Paul when he made his defense before King Agrippa, and related the account of the vision he had when he saw a light and heard a voice; but still there were but few who believed him; some said he was dishonest, others said he was mad, and he was ridiculed and reviled; but all this did not destroy the reality of his vision. He had seen a vision, he knew he had, and all the persecution under heaven could not make it otherwise; and though they should persecute him unto death, yet he knew, and would know unto his last breath, that he had both seen a light and heard a voice speaking to him, and all the world could not make him think or believe otherwise. "So it was with me; I had actually seen a light, and in the midst of that light I saw two personages, and they did in reality speak unto me, or one of them did; and though I was hated and persecuted for saying that I had seen a vision, yet it was true; and while they were persecuting me, reviling me and speaking against me, falsely, for so saying, I was led to say in my heart, Why persecute for telling the truth? I have actually seen a vision, and who am I that I can withstand God? Or why does the world think to make me deny what I have actually seen? For I have seen a vision. I knew it, and I knew that God knew it, and I could not deny it, neither dare I do it, at least I knew that by so doing I would offend God and come under condemnation." Since the time Joseph had this vision the Elders of the Church of Jesus Christ of Latter-day Saints have traversed the globe, they have visited all the so-called Christian nations of the earth; they have examined the creeds and organizations of the Christian sects of every land and every clime, and have learned beyond doubt that the true Church of Christ was not upon the earth at the time Joseph made his sweeping declaration, and that it does not exist outside of the Church organized {96} under the direction and authority of the Redeemer Himself by Joseph Smith. THE WORDS OF THE ANGEL. On the 22nd of September, 1823, Joseph Smith, after spending the previous night under the tutorship of the angel Moroni, was again visited by that holy personage on the hill Cumorah in the western part of the State of New York, and was shown the plates, which were delivered to him four years later and from which he translated the Book of Mormon. While standing on this historic hill, with the angel at his side, he again received glorious instructions and warnings, and among other things was told that when he should bring forth the Book of Mormon, the workers of iniquity would seek his overthrow. Says the angel: "They will circulate falsehoods to destroy your reputation, and also will seek to take your life; but remember this, if you are faithful, and shall hereafter continue to keep the commandments of the Lord, you shall be preserved to bring these things forth; for in due time he will give you a commandment to come and take them. When they are interpreted, the Lord will give the holy Priesthood to some, and they shall begin to proclaim this Gospel and baptize by water, and after that they shall have power to give the Holy Ghost by the laying on of hands. Then will persecution rage more and more; for the iniquities of men shall be revealed, and those who are not built upon the rock will seek to overthrow the Church; but it will increase the more opposed, and spread further and further." The angel further told him: "Your name shall be known among the nations; for the work which the Lord will perform by your hands shall cause the righteous to rejoice and the wicked to rage; with the one it shall be had in honor and with the other in reproach." (_Historical Record, page_ 362.) These prophetic sayings have had so literal a fulfilment that no further explanation is necessary. If the predictions here made were Joseph's own productions, and no angel of God had a part in it, is it not strange that every word of it should prove true? TRIBULATIONS PREDICTED. In 1831 the Saints were commanded to gather to Jackson County, Mo., which was designated as a land of inheritance for the Saints in the last days, and also as the identical spot where they should build that great city, the New Jerusalem, about which the ancient Prophets and Saints had sung, prayed and rejoiced so much. Joseph Smith had just arrived in that {97} goodly land, together with a number of his brethren, when a revelation, containing some very strange sayings was given on the 1st of August, 1831. The Lord said: "Hearken, O ye Elders of my Church, and give ear to my word, and learn of me what I will concerning you, and also concerning this land unto which I have sent you. For verily I say unto you, blessed is he that keepeth my commandments, whether in life or in death; and he _that is faithful in tribulation_, the reward of the same is greater in the kingdom of heaven. Ye cannot behold with your natural eyes, for the present time, the design of your God concerning these things which shall come hereafter, and the glory which shall _follow after much tribulation_. For after much tribulation cometh the blessings. Wherefore the day cometh that ye shall be crowned with much glory; the hour is not yet, but is nigh at hand. Remember this, which I tell you before, that you may lay it to heart, and receive that which shall follow." (Doc. and Cov., lviii: 1-5.) Here is an opportunity for sound reasoning. If Joseph Smith was an impostor, and if he was trying to carry out a scheme with a view to benefit himself financially; or if he was ambitious and seeking for vain glory or the honor of men, could anything be more absurd than to predict troubles and difficulties, when none such were immediately apparent. If a schemer was doing that which Joseph on that occasion was doing, namely, planting a colony of his followers in one of the most desirable sections of country within the borders of the United States, would he not have enlarged upon the prospects ahead and predicted success and prosperity instead of difficulties and tribulations? Most assuredly he would. But Joseph spoke as he was directed by the Lord, and his own desires or ambition, if any such he possessed, cut no figure in the matter. And now, to the fulfilment of the prophecy or revelation? No one who is acquainted with the history of the Church will hesitate to testify that since that time the Saints have indeed passed through much tribulation. In less than three years after the revelation was given they were driven from their homes in Jackson County. Three years after that they were forced to leave their temporary possessions in Clay County, Mo., and still two years later, under the exterminating order of Governor Lilburn W. Boggs, they were driven from the State of Missouri. Seven years after their expulsion from that State, wicked mobs, after first killing the Prophet and Patriarch in cold blood in Carthage jail, drove the Saints from Nauvoo into the wilderness, which was full of savage Indians; and even after coming to these mountains we have been subject to wicked prosecutions and persecutions. If all this don't mean "much tribulation," what does it mean? {98} THE GATHERING OF THE NATIONS. In a revelation given through Joseph Smith in Kirtland, Ohio, Sept. 11, 1831, the following occurs: "For behold, I say unto you that Zion shall flourish, and the glory of the Lord shall be upon her. And she shall be an ensign unto the people, and there shall come to her out of every nation under heaven." (Doc. and Cov. 64: 41, 42.) The many different nationalities represented in this Territory today is conclusive proof of the fulfilment of this remarkable prophecy, which was uttered at a time when the Church consisted of only a few persecuted people, and the Elders had only commenced preaching in a few of the States. REVELATION ON WAR. On the 25th of December, 1832, Joseph Smith received a remarkable revelation in regard to war. I will read an extract: "Verily, thus saith the Lord concerning the war, that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. The days will come when war will be poured out upon all nations, beginning at that place. For behold the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves against other nations, and thus war will be poured out upon all nations." (Doc.& Cov., Sec. 304.) In a communication which was written a few days later to N. C. Seaton, editor of a paper published in Rochester, N.Y., the Prophet wrote: "I am prepared to say by the authority of Jesus Christ that not many years shall pass away before the United States shall present such a scene of bloodshed as has not a parallel in the history of our nation." (_Historical Record_, page 406.) I will refer to another prediction on the same subject, which was made by Joseph Smith in Carthage, Ill., two days before he was martyred. A number of the officers of the troops, then stationed in Carthage, and other persons curious to see Joseph, visited him in his room. Joseph asked them if there was anything in his appearance which indicated that he was the desperate character his enemies represented him to be. The answer was: "No, sir; your appearance would indicate the very contrary, General Smith, but we cannot see what is in your heart, neither can we tell what are your intentions." {99} Joseph replied: "Very true, gentlemen, you cannot see what is in my heart, and you are therefore unable to judge me or my intentions; but I can see what is in your hearts, and will tell you what I see. I can see you thirst for blood, and nothing but my blood will satisfy you. It is not for crime of any description that I and my brethren are thus continually persecuted and harassed by our enemies; but there are other motives, and some of them I have expressed, so far as relates to myself; and inasmuch as you and the people thirst for blood, I prophesy, in the name of the Lord, that you shall witness scenes of blood and sorrow to your entire satisfaction. Your souls shall be perfectly satiated with blood, and many of you who are now present shall have an opportunity to face the cannon's mouth from sources you think not of; and those people that desire this great evil upon me and my brethren shall be filled with regret and sorrow because of the scenes of desolation and distress that await them. They shall seek for peace and shall not be able to find it. Gentlemen, you will find what I have told you to be true." (_Historical Record_, page 563.) On the 17th of December, 1860, nearly 28 years after the above revelation on war was given, its fulfilment commenced, for on that day a convention assembled in Charleston, S. C., which, after three days' deliberation, passed a resolution to the effect that the union hitherto existing between South Carolina and the other States, under the name of the United States of America, was dissolved. This was the beginning of the rebellion. By the 1st of February, 1861, six other States had followed the example of South Carolina and withdrawn from the Union, and a new government was formed under the name of The Confederate States of America. Not only was South Carolina the first State to commence the rebellion, but here also, as if to cause a double fulfilment of Joseph's prophecy, on April 12, 1861, the first gun was fired from a Confederate battery against Fort Sumter standing at the entrance to Charleston harbor. The ruinous war that followed is a matter of history. The Union losses alone, according to the report of the Provost-General, amounted to 280,397 men, who were either killed outright in battle, or who died subsequently of wounds or diseases, not counting the thousands who were crippled and maimed for life. The loss on the side of the Confederates was about the same. Truly, as Joseph predicted, the United States never witnessed such a scene of bloodshed before. The losses in the revolutionary war, in the war of 1812, and in the war with Mexico in 1846 were only small affairs compared with this last and terrible war of the rebellion, so accurately predicted by the Prophet Joseph Smith. This prediction alone and its literal fulfilment should be sufficient to convince every reasonable man {100} and woman who will take pains to investigate the subject thoroughly, that Joseph, indeed, was a prophet of the Living God. CHOLERA PREDICTED. In 1834 Joseph Smith marched from Ohio to Missouri, a distance of about one thousand miles, as the leader of the illustrious body of men known in Church history as Zion's Camp. On this long and wearisome journey, some of the brethren indulged in a spirit of rebellion and fault-finding, which was rebuked by the Prophet, first in a mild manner and finally very strongly, as he told the brethren that the Lord had revealed to him that a scourge would come upon the camp, in consequence of the fractious and unruly spirit that had appeared among them. Still, if they would repent and humble themselves before the Lord, the scourge might, in a great measure, be turned away, "but, as the Lord lives," he said, "the camp will have to suffer for giving way to unruly tempers." (_Historical Record_, page 582.) This prediction was fulfilled a few weeks later when the brethren had arrived in Clay County, Mo. On the 21st of June, 1834, the cholera broke out in the camp and raged fearfully for several days. Altogether sixty-eight of the Saints were attacked with the dreadful disease and thirteen died. Finally Joseph called some of the surviving brethren together and told them that if they would humble themselves before the Lord and covenant to keep His commandments, and obey his (Joseph's) counsel, the plague should be stayed from that hour and there should not be another case of cholera among them. The brethren covenanted to that effect and the plague was stayed. ASTRONOMY OF ABRAHAM. July 3, 1835, a man by the name of Michael H. Chandler came to Kirtland, Ohio, to exhibit four Egyptian mummies, together with some two or more rolls of papyrus, covered with hieroglyphic figures and devices. They had been obtained from one of the catacombs of Egypt, (near a place where once stood the renowned city of Thebes) by the celebrated Antonio Sebolo, in the year 1831. Joseph Smith, upon examining the rolls of papyrus, discovered that one of them contained the writings of Abraham and another the writings of Joseph who was sold into Egypt. The whole collection was bought by the Saints, and Joseph subsequently translated the writings of Abraham which, together with a number of illustration, were published in the _Times and Seasons_, at Nauvoo, Ill., {101} in 1843, and which we now have in the little excellent work called the Pearl of Great Price, under the caption of the Book of Abraham. This book, besides giving a history of the creation of the earth and man, also introduces a new doctrine in regard to astronomy. It tells of a planet called Kolob, near which is the throne of God, and around which everything in the great universe revolves in regular order. At that time the generally accepted theory among astronomers was that, with the exception of the few planets (among which is our own earth) which sweep regularly around the sun, all the heavenly bodies called stars, were fixed or stationary, and that the sun, furnishing light and warmth for our earth, besides being the centre of gravitation for our solar system, was the nearest fixed or stationary star. Hence, when Joseph Smith, in the astronomy of Abraham, introduced the doctrine that there was a grand centre set far beyond the limits of our own solar system, he was derided by not a few, who ascribed the idea to his ignorance, in not having even a superficial knowledge of the principles of astronomy. But the theories of men change as the Lord gives them more light and intelligence, and today the doctrine advanced in the Book of Abraham is a generally accepted one among astronomers. In proof of this I will introduce the following extract of a letter from Lieutenant M. F. Maury, of the United States Navy, a man acknowledged on all sides as one of the most eminent scientific men living, dated, Washington, D.C., Jan. 22, 1855. "It is a curious fact that the revelations of science have led astronomers of our day to the discovery that the sun is not the dead center of motion around which comets sweep and planets whirl; but that it, with its splendid retinue of worlds and satellites, is revolving through the realms of space, at the rate of millions of miles in a year, and in obedience to some influence situated precisely in the direction of the star Alcyon, one of the Pleiades. We do not know how far off in the immensities of space that center of revolving cycles and epicycles may be; nor have our oldest observers or nicest instruments been able to tell us how far off in the skies that beautiful cluster of stars is hung, whose influences man can never bind. In this question alone, and the answer to it are involved both the recognition and exposition of the whole theory of gravitation." (Family Bible, published by Henry S. Goodspeed & Co., New York, page 18.) Here is another proof that Joseph was a prophet and an inspired man, and that the Book of Abraham is true. LOCATION OF ANCIENT EDEN. In 1832 Joseph Smith made the startling declaration that the Garden of Eden had its existence on the American continent--even {102} in Jackson County, Mo. People as a rule ridiculed the idea and thought Joseph very ignorant indeed in not knowing that which every school boy at that time was supposed to know, that Asia was the cradle of mankind. And when he further declared that the Grand River Valley in Daviess County, Mo., was the valley in which Adam our father had lived and that he (Joseph) on an adjoining hill had discovered the remnants of an altar upon which the great Patriarch had offered sacrifice, the world thought that Joseph Smith was either a religious crank, a blasphemer or a fool. I will introduce an item of history in order to make this more plain. It was in the summer of 1838 when the Saints were flocking into Missouri from different parts of the country that it became evident that there would not be room for all to settle in the immediate vicinity of Far West, or in Caldwell County. The Prophet, therefore, together with others, started out to select other gathering places. Arriving at a hill where there was a fine spring of water, at a point where Grand River suddenly changes its course from a southerly to an easterly direction, he was struck with the natural beauty of the country and also with what he thought would be a fine townsite on the slope of the hill. Accordingly, the accompanying surveyors began their work of running lines for streets and lots, and it was decided to name the place Spring Hill; but they had not proceeded far when the Lord, on May 19, 1838, gave a revelation through the Prophet Joseph, naming the place Adam-ondi-Ahman, "because," said the Lord, "it is the place where Adam shall come to visit his people, or the Ancient of Days shall sit, as spoken of by Daniel the Prophet." (Doc. and Cov., sec. 116.) Joseph was also told that it was the place where Adam, as mentioned in a previous revelation, three years before his death, blessed his posterity, when they rose up and called him Michael the Prince, the Archangel; and he, being full of the Holy Ghost, predicted what should befall his posterity to the latest generations. (Doc. and Cov., 107: 53-56.) With all the claims of our American people, none, so far as I know, had up to that time imagined for our country the honor of being the home of our first parents, but since then it has become a favorite theory with many. A few years after Joseph had proclaimed that the great Mississippi Valley was the first home of man, the learned antiquarian, Samuel L. Mitchell of New York, with other gentlemen eminent for their knowledge of natural history, advanced the theory that America was the land where Adam dwelt. He supported his theory by tracing the progress of colonies westward from America {103} over the Pacific Ocean to new settlements in Europe and Africa. (_Juvenile Instructor_, vol. 9: 278). Other scientists have reasoned elaborately from the relics found in different parts of North and South America, and have proven that the Western Continent was inhabited before the flood. Now, if Adam dwelt in America, Noah also dwelt here and must have built his ark on this continent. Without entering into a detailed argument to prove this, I will simply read the following from an able and lengthy article entitled "Old America," written by G. M. O., and published in the ninth volume of the _Juvenile Instructor_: "Modern science has given us very accurately drawn charts of the course of the wind through the atmosphere surrounding us. We have no reason to believe these wind currents have changed since the creation. Now the prevailing current of wind over the central part of North America is from the west, and possibly this was the course followed by the tornado during the deluge. Now if the ark had been built in Armenia, where the mountain Ararat is situated, and it is found that the wind and currents have general eastern direction, the ark would, during the one hundred and fifty days or five months of the deluge (that is from the commencement until the waters gained their greatest depth), have gone in an eastern course, say at the rate of about forty miles a day, some six thousand miles, or beyond China; or if it floated faster, it would have left the ark somewhere in the Pacific Ocean. This would be an unreasonable theory to adopt, being entirely inconsistent. But the ark being built in America, somewhere, we may imagine in the latitude of Missouri, when taken up by the eastern-borne current, and wafted by the hurricane following the same course, it is not out of the way to suppose it to have progressed as far as Ararat, some six or seven thousand miles from America, even had it traveled at a more rapid rate than forty or fifty miles a day. Over sixteen hundred years had passed from the creation until the ark was finished. In this time mankind had increased and multiplied and spread out far beyond the country around Eden (the Mississippi Valley), as signs of an antediluvian population indicate, and we may suppose the ark was built some distance east of the Garden, between the States of New York and Missouri. Couple this supposition with the circumstances connected with the flood, the current flowing from America, with the fact of the ark's resting in an easterly direction from this country, and we can form no other reasonable conclusion than that here the miraculous vessel was constructed and freighted with its treasure of animal life, and the progenitors designated and set apart to renew the human race. That the ancient Americans knew of the deluge is beyond dispute, as we have several versions of the story of the flood that have been handed down as tradition by different nations, and in one instance we have a picture-written description of it, an old Toltec record, fortunately preserved from the wholesale destruction that followed the conquest." Suffice it to say that it is no longer considered an absurd theory that America was the cradle of man, and the home of Adam, Noah and the other antediluvian patriarchs, but it has {104} taken many years of patient study and thorough investigation of scientific problems for men of learning to come to the same conclusion that Joseph Smith did by revelation between fifty and sixty years ago. The following was published in the DESERET NEWS of Sept. 18, 1888: "A CORROBORATIVE DISCOVERY. "A short time ago the Washington _Post_ made a remarkable statement regarding the location of the Garden of Eden. It announced that Dr. Campbell of Versailles had lately discovered that it was on this continent, and near where St. Louis now stands. That gentleman, according to the _Post_, asserted that the Mississippi River is the Euphrates of Scripture, and that the Bible furnishes evidence of the correctness of his conclusions. "It is probable that Dr. Campbell is not aware of the fact that he is not the discoverer of what he now announces, the Prophet Joseph Smith having many years ago stated that the Garden of Eden was located in what is now known as the State of Missouri. The Prophet also pointed out the precise spot where Adam offered sacrifice to the Lord, and where, as the great patriarchal head of the race, he blessed his children previous to his departure from the earth. That sacred spot in Missouri was designated by the Prophet as Adam-ondi-Aham, the meaning of which is--the land where Adam dwelt." My conclusion is this: If scientific men, by the evidences produceable at this late day can indicate that the Garden of Eden was at or near the place where St. Louis, Mo., now stands, the Lord, who originally planted the garden himself, could designate the exact spot and tell His prophet that that first garden, the original paradise of man, was located in Jackson County, Mo., just 150 miles northwest of St. Louis. In connection with this, I desire to relate a little experience of my own. About two years ago, in company with Elders Edward Stevenson and Joseph S. Black, I visited Adam-ondi-Ahman, in Missouri, and as we stood upon the site of the altar that I have referred to and looked over the beautiful valley lying south and east of us, I said to myself, "Can it be possible that these stones--fragments of which I held in my hand--were once parts of the altar upon which our first parent offered sacrifice to God?" I had previously listened to the testimony of Presidents Wilford Woodruff, A. O. Smoot and other men of prominence and unimpeachable character, to the effect that they were present with the Prophet Joseph in 1838 when the glorious facts relating to that particular tract of country were revealed. But I desired a direct testimony from the Lord concerning the matter, and consequently made it a subject of prayer. And I desire, on this occasion, to bear my testimony that I received {105} an answer to my prayer sufficient to convince me that these things are true. MIRACULOUS ESCAPE PREDICTED. On the 31st of October, 1838, Joseph and a number of his brethren, all prominent men in the Church, were betrayed by Col. George M. Hinkle into the hands of the mob militia who had surrounded Far West, Mo., determined to sack the town. Although Joseph had only been in Missouri a few months and had not done the least harm to a single soul there, nearly the whole population of that State, including its highest officers, both civil and military, had become so exasperated, through the stream of lies which had been circulated through the country concerning the Saints and their motives, that they had fully determined to kill the leaders of the Church; and there were scores in that mob militia camp to which Joseph and his brethren were brought that memorable day who would have considered it a great honor to put to death Joseph and his fellow-prisoners. They knew also that there would be no danger of them being brought to justice for such a deed, even if they should assassinate them without orders from any commander. It was on this occasion that the mobbers cursed and shouted like mad-men and swore that Joseph and those with him should never see their friends or families again alive; and to prove that this was not the boast and threat of the common soldier only, I will refer you to what John Clark, the head general and commander of the whole militia, said in his notorious speech which he delivered before the brethren at Far West, after he had made them prisoners of war. Referring to Joseph and his fellow prisoners, who then were on the road to Jackson County in the hands of Gen. Lucas and his army, General Clark said: "As for your leaders, do not once think--do not imagine for a moment--do not let it enter your minds, that they will be delivered, or that you will see their faces again, for their _fate is fixed_, THEIR DIE IS CAST, THEIR DOOM IS SEALED." But while, from a human standpoint, it seemed absolutely impossible for Joseph and his brethren to escape from their enemies alive, Joseph rose up in the spirit of his prophetic calling, and prophesied that they ALL should be delivered alive. Parley P. Pratt, one of the prisoners with Joseph, writes the following: "As we arose and commenced our march on the morning of the 3rd of November, Joseph Smith spoke to me and the other prisoners {106} in a low but cheerful and confidential tone. Said he: 'Be of good cheer, brethren; the word of the Lord came to me last night that our lives should be given us, and that whatever we may suffer during this captivity, not one of our lives should be taken.' "Of this prophecy I testify in the name of the Lord, and though spoken in secret, its public fulfilment and the miraculous escape of each one of us is too notorious to need my testimony."--Parley P. Pratt's Aut., page 210. Notwithstanding the fact that they were sentenced on two or three different occasions to be shot, that several attempts were made to poison them while incarcerated in filthy dungeons; that forty men at a certain time and place entered into a conspiracy that they would neither eat nor drink until they had killed the "Mormon Prophet," all the brethren in due course of time, escaped from their persecutors and would-be murderers, and, although they suffered as only few men have suffered, they arrived safely, and all alive, among their friends in Illinois. This surely is another proof of Joseph Smith's prophetic gift, while General Clark at the same time is proven to be a false prophet. PREDICTIONS ABOUT COMING TO THE MOUNTAINS. Under date of Saturday, August 6, 1842, Joseph wrote: "I passed over the river to Montrose, Iowa, in company with General Adams, Col. Brewer and others and witnessed the installation of the officers of the Rising Sun Lodge of Ancient York Masons at Montrose, by General James Adams, deputy grand master of Illinois. While the deputy grand master was engaged in giving the requisite instructions to the master elect, I had a conversation with a number of brethren in the shade of the building on the subject of our persecution in Missouri and the constant annoyance which had followed us since we were driven from that State. I prophesied that the Saints would continue to suffer much affliction and would be driven to the Rocky Mountains; many would apostatize, others would be put to death by our persecutors or lose their lives in consequence of exposure or disease, and some of you will live to go and assist in making settlements and build cities and see the Saints become a mighty people in the Rocky Mountains." (_Historical Record_, page 487.) I need spend no time to prove the fulfilment of this remarkable prophecy. All of you who are present in this hall tonight can testify to its literal fulfilment. The Latter-day Saints have indeed become a mighty people in these mountains, numbering as they do now about two hundred thousand souls, organized into thirty-two Stakes of Zion, or nearly five hundred wards and branches; and this does not include the Saints in Mexico and Canada. It is also a matter of history {107} that the Saints, for years after the prediction was uttered, continued to suffer persecution and affliction from their enemies; that many apostatized, while others, who proved faithful and true to their covenants, were put to death for conscience sake, and the remainder were driven by a ruthless mob from the beautiful city of Nauvoo into the western wilderness in the year 1846. ESCAPE FROM ENEMIES PREDICTED. Early in the year 1844, while the spirit of renewed persecution was brooding in Hancock County, Illinois, Joseph was inspired to make preparations for sending an expedition to the Rocky Mountains, to seek out a new location for the Saints, as it had been revealed to him that they would not be permitted to remain much longer in their Illinois homes. On Sunday, Feb. 25, 1844, while the Prophet was engaged in selecting brethren to go on this expedition, he gave them some important instructions, and prophesied, "that within five years the Saints should be out of the power of their old enemies, whether they were apostates or of the world;" and the Prophet also told the brethren to record it, that when it came to pass, they need not say they had forgotten the saying. (_Historical Record_, page 542.) Five years after this prediction was uttered the Saints had been driven from Nauvoo; the noble band of Pioneers had, under the guidance of Jehovah, been led to these valleys in 1847, about three years after the prediction was made; and in 1849 (five years after) the bulk of the exiles from Nauvoo had gathered here, thirteen hundred miles from their Illinois persecutors. STEPHEN A. DOUGLAS. I will now refer you to another most remarkable prophecy and its fulfilment. Among the prominent men of Illinois, who befriended the Saints when they were expelled from Missouri, was Stephen A. Douglas, afterwards known as the "Little Giant," and who became one of the great statesman of our nation. This man continued friendly to the Saints for many years, and especially to Joseph Smith, in whose case he, as an Illinois district judge, rendered a fair and impartial decision at Monmouth, June 10, 1841, at a time when the Missourians were endeavoring to get Joseph Smith into their power. After that he and the Prophet exchanged visits, and on one occasion when Joseph dined with him in Carthage, Illinois, May 18, 1843, {108} he listened to a lengthy explanation from the Prophet about the Missouri persecutions. Winding up the conversation, Joseph spoke of the dire effects that would flow to the nation if the United States should refuse to redress the wrongs of murder, arson and robbery committed against the Saints in Missouri and the crimes committed upon the Saints by the officers of the government. Turning to Judge Douglas he said: "You will aspire to the presidency of the United States, and if ever you turn your hand against me or the Latter-day Saints, you will feel the weight of the hand of the Almighty upon you; and you will live to see and know that I have testified the truth to you, for the conversation of this day will stick to you through life." This remarkable prophecy concerning Judge Douglas personally has had a literal fulfilment. Judge Douglas continued to rise in prominence in the nation as long as he remained a friend to the Saints. But, finally he turned against them, and at the time the excitement ran high against the "Mormons" in 1857, and preparations were being made to send an army against the people of Utah, Judge Douglas thought he would add a little to the great popularity he had already achieved by doing the most popular thing that could be done at the time, namely, denouncing the "Mormons." Hence, in a political speech which he delivered in Springfield, Ill., June 12th, 1857, and which was published in the _Missouri Republican_ of June 18th following and partly republished with comments in the DESERET NEWS of September 2nd, 1857, Senator Douglas attacked the Saints in Utah in a most fierce and unwarranted manner, and among many other bitter expressions which he made, he called "Mormonism, a loathsome, disgusting ulcer," to which he recommended that Congress apply the knife and cut it out. In the DESERET NEWS of the date mentioned, the prophecy of Joseph Smith was republished with warning remarks, directed to Mr. Douglas, who at that time, in fulfilment of Joseph's words, was already aspiring to the presidency of the United States. In the campaign of 1860 he became the candidate of the Independent Democratic party for that position. It is asserted that no man ever entered into a campaign with brighter prospects of success than did Senator Douglas on that occasion. His friends viewed him as sure to be seated in the Presidential chair, because of his great popularity. But, alas, he and his friends had reckoned without Divine interposition. He had lifted his hands against the Saints of the Most High God and denounced the people whom {109} he knew to be innocent and whom he ought to have defended. The result was that he was sadly defeated at the election, as he only received two electoral votes against seventeen cast for Abraham Lincoln (Republican) and eleven cast for J. C. Breckenridge (Democrat). When the result of the election became known in Utah Apostle Orson Hyde published the following in the DESERET NEWS of December 12, 1860: "EPHRAIM, Utah Ter., Nov. 27, 1860. "Will the Judge now acknowledge that Joseph Smith was a true Prophet? If he will not, does he recollect a certain conversation had with Mr. Smith at the house of Sheriff Backenstos, in Carthage, Illinois, in the year 1843, in which Mr. Smith said to him: 'You will yet aspire to the presidency of the United States. But if you ever raise your hand, or your voice against the Latter-day Saints, you shall never be President of the United States.' "Does Judge Douglas recollect that in a public speech delivered by him in the year 1857, at Springfield, Illinois, of comparing the Mormon community, then constituting the inhabitants of Utah Territory, to a 'loathsome ulcer on the body politic,' and of recommending the knife to be applied to cut it out? "Among other things the Judge will doubtless recollect that I was present and heard the conversation between him and Joseph Smith, at Mr. Backenstos' residence in Carthage, before alluded to. "Now, Judge, what think you about Joseph Smith and Mormonism? ORSON HYDE." A few months later, or in June, 1861, Judge Douglas died in disappointment and grief. Never has the saying of any Prophet of God been more literally and minutely fulfilled than the prediction made by the Prophet Joseph Smith concerning this man. CHRIST'S SECOND COMING. Some have thought that Joseph Smith was an enthusiast or a religious fanatic, and that his prophetic utterances were the result of his impulsive nature or visionary mind. But such was not the case. When he was under the influence of the Spirit of God his mind was perfectly calm and collected, and his countenance beamed with heavenly intelligence. While some of his contemporaries allowed their zeal and enthusiasm to lead them into erroneous expectations, he would reason with them calmly and endeavor to balance their minds. To illustrate this I will relate an incident that transpired shortly before he suffered martyrdom: A man by the name of Miller, the founder of the sect known as Millerites, was preaching to the people in the Eastern States in 1844, that the Savior would make His appearance that {110} year. This caused considerable excitement at the time, and a number of people were quite alarmed about it. Joseph Smith hearing of these predictions, declared that they would not be fulfilled, and said he, "I will take the responsibility upon myself to prophesy in the name of the Lord, that Christ will not come this year, as Father Miller has prophesied, and I also prophesy that Christ will not come in forty years; and if God ever spoke by my mouth, he will not come in that length of time. Brethren, when you go home, write this down that it may be remembered." More than forty years have passed since 1844; hence here we again have Joseph proven to be a true Prophet, while Father Miller missed it very much. THE THREE WITNESSES. When Joseph Smith was translating the Book of Mormon, with Oliver Cowdery as scribe, the following words of Moroni directed to the translator, occurred in the translation: "Behold ye may be privileged that ye may show the plates unto those who shall assist to bring forth this work (meaning the Book of Mormon). And unto three shall they be shown by the power of God; wherefore they shall know of a surety that these things are true. And in the mouth of three witnesses shall these things be established, and the testimony of three and this work * * * shall stand as a testimony against the world at the last day."--Ether v: 2-4. Here is a positive promise that the plates of the Book of Mormon should be shown to three "by the power of God." I will now read the testimony of three men who, as soon as this promise was made known, desired of the Lord to be chosen as these three special witnesses, and who, when their desire was granted, prepared and signed the following: "Be it known unto all nations, kindreds, tongues and people unto whom this work shall come, that we, through the grace of God the Father, and our Lord Jesus Christ, have seen the plates which contain this record--which is the record of the people of Nephi, and also of the Lamanites, their brethren, and also of the people of Jared, who come from the tower of which hath been spoken; and we also know that they have been translated by the gift and power of God, for His voice hath declared it unto us; wherefore we know of a surety that the work is true. And we also testify that we have seen the engravings which are upon the plates, and they have been shown unto us by the power of God, and not of man; and we declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates and the engravings thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous {111} in our eyes; nevertheless, the voice of the Lord commanded us that we should bear record of it: wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment seat of Christ, and shall dwell with him eternally in the heavens. And the honor be to the Father, and to the Son, and to the Holy Ghost, which is one God. Amen. OLIVER COWDERY, DAVID WHITMER, MARTIN HARRIS." This is plain, strong testimony. Joseph Smith or any other man could easily enough have made a promise like the one made in the 5th chapter of Ether, but he could not have called down an angel from heaven, nor caused the voice of God to be heard, in order to have the promise fulfilled. The Lord only could fulfill this prediction, and he did it, in his own way, time and place. But, says the skeptic, the three witnesses subsequently left the Church and deserted Joseph Smith. Yes, that is true, and this is what makes their testimony of ten-fold more weight. If their testimonies were not true, if any fraud or deception had been practiced in regard to the coming forth of the Book of Mormon they would undoubtedly have exposed the same as soon as the break occurred between Joseph Smith and themselves. But the facts are these: They always remained true to their testimony, even in their darkest hours. Then why did they leave the Church? They fell into transgression; they sinned against God and had to be dealt with the same as other transgressors; for although a man may have seen angels and had glorious visions, etc., he has no license to any more than those less favored. We will now briefly allude to the individual witnesses: Oliver Cowdery, after his excommunication in Far West, April 11, 1838, engaged in law business and practiced for some years as a lawyer in Michigan, but he never denied the truth of the Book of Mormon. On the contrary, he seems to have used every opportunity he had to bear testimony of its divine origin. While in Michigan, a gentleman, on a certain occasion, addressed him as follows: "Mr. Cowdery, I see your name attached to this book. If you believe it to be true, why are you in Michigan?" The gentleman then read the names of the Three Witnesses and asked: "Mr. Cowdery, do you believe this book?" "No, sir," was the reply. "Very well," continued the gentleman, "but your name is attached to it, and you declare here (pointing to the book) that you saw an angel, and also the plates, from which the book purports to be translated; {112}and now you say you don't believe it. Which time did you tell the truth?" Oliver Cowdery replied with emphasis, "My name is attached to that book, and what I there have said is true. I did see this; I know I saw it, and faith has nothing to do with it, as a perfect knowledge has swallowed up the faith which I had in the work, knowing, as I do, that it is true." At a special conference held at Kanesville, Iowa, October 21, 1848, Oliver Cowdery was present and made the following remarks: "Friends and Brethren.--My name is Cowdery, Oliver Cowdery. In the early history of this Church I stood identified with her, and one in her councils. True it is that the gifts and callings of God are without repentance; not because I was better than the rest of mankind was I called; but to fulfill the purposes of God, He called me to a high and holy calling. "I wrote, with my own pen, the entire Book of Mormon (save a few pages) as it fell from the lips of the Prophet Joseph Smith, as he translated it by the gift and power of God, by the means of the Urim and Thummim, or, as it is called by that book, 'holy interpreters.' I beheld with my eyes, and handled with my hands, the gold plates from which it was transcribed. I also saw with my eyes and handled with my hands the 'holy interpreters.' That book is true. Sidney Rigdon did not write it; Mr. Spaulding did not write it; I wrote it myself as it fell from the lips of the Prophet. It contains the Everlasting Gospel, and came forth to the children of men in fulfilment of the revelations of John, where he says he saw an angel come with the Everlasting Gospel to preach to every nation, kindred, tongue and people. It contains principles of salvation; and if you, my hearers, will walk by its light and obey its precepts, you will be saved with an everlasting salvation in the kingdom of God on high. Brother Hyde has just said that it is very important that we keep and walk in the true channel, in order to avoid the sandbars. This is true. The channel is here. The holy Priesthood is here. "I was present with Joseph when an holy angel from God came down from heaven and conferred on us, or restored, the lesser or Aaronic Priesthood, and said to us, at the same time, that it should remain upon the earth while the earth stands. "I was also present with Joseph when the higher or Melchisedek Priesthood was conferred by holy angels from on high. This Priesthood we then conferred on each other, by the will and commandment of God. This Priesthood, as was then declared, is also to remain upon the earth until the last remnant of time. This holy Priesthood, or authority, we then conferred upon many, and is just as good and valid as though God had done it in person. "I laid my hands upon that man--yes, I laid my right hand upon his head (pointing to Brother Hyde), and I conferred upon him this Priesthood, and he holds that Priesthood now. He was also called through me, by the prayer of faith, an Apostle of the Lord Jesus Christ." {113}Soon afterwards Oliver Cowdery was rebaptized, but while making preparations to come to Utah, he was suddenly stricken with death in Richmond, Mo., March 3rd, 1850. Elder Phinehas H. Young, who was present when he died, testifies: "His last moments were spent in bearing testimony of the truth of the Gospel revealed through Joseph Smith, and the power of the Holy Priesthood which he had received through his administration." David Whitmer, who died in Richmond, Mo., Jan. 25th, 1888, was also true to his testimony until the last, although he never united himself with the Church after his excommunication in 1838. During the last few years of his life he was frequently visited by representatives of the press and many others, to whom he would always bear strong and faithful testimonies of the divinity of the Book of Mormon. On one occasion when the report reached him that he was accused by a certain party of having denied his former testimony, he wrote the following, which was published in the Richmond (Mo.) _Conservator_ of March 25, 1881: _Unto all Nations, Kindreds, Tongues and People, unto whom these presents shall come_: "It having been represented by one John Murphy, of Polo, Caldwell County, Missouri, that I, in a conversation with him last summer, denied my testimony as one of the Three Witnesses of the Book of Mormon. "To the end, therefore, that he may understand me now, if he did not then; and that the world may know the truth, I wish now, standing as it were, in the very sunset of life, and in the fear of God, once for all to make this public statement: "That I have never at any time denied that testimony or any part thereof, which has so long since been published with that book, as one of the Three Witnesses. Those who know me best, well know that I have always adhered to that testimony. And that no man may be misled or doubt my present views in regard to the same, I do again affirm the truth of all my statements as then made and published. "He that hath an ear to hear, let him hear; it was no delusion; what is written is written, and he that readeth let him understand. * * * * * * "In the Spirit of Christ, who hath said: 'Follow thou me, for I am the life, the light and the way,' I submit this statement to the world; God in whom I trust being my judge as to the sincerity of my motives and the faith and hope that is in me of eternal life. "My sincere desire is that the world may be benefited by this plain and simple statement of the truth. "And all the honor to the Father, the Son, and the Holy Ghost, which is one God. Amen! DAVID WHITER, SEN. RICHMOND, Mo., March 19, 1881. {114}Three days before his death Mr. Whitmer called his family and some friends to his bedside and addressing himself to the attending physician, said: "'Dr. Buchanan, I want you to say whether or not I am in my right mind, before I give my dying testimony.' "The doctor answered: 'Yes, you are in your right mind, for I have just had conversation with you.' "He then addressed himself to all around his bedside in these words: 'Now you must all be faithful in Christ, I want to say to you all, the Bible and the record of the Nephites (Book of Mormon) is true, so you can say that you have heard me bear my testimony on my death-bed. All be faithful in Christ, and your reward will be according to your works. God bless you all. My trust is in Christ forever, worlds without end. Amen.'" Martin Harris also absented himself from the Church for many years, but was always true to his testimony in regard to the Book of Mormon. He finally emigrated to Utah, arriving in Salt Lake City, August 30, 1870, in care of Elder Edward Stevenson. He located in Smithfield, Cache County, and later in Clarkson, where he died July 10, 1875, being nearly ninety-three years of age. A few hours before his death, when prostrated with great weakness, Bishop Simon Smith came into his room; Martin Harris stretched forth his hands to salute him and said: "Bishop, I am going." The Bishop told him that he had something of importance to tell him in relation to the Book of Mormon, which was to be published in the Spanish language, by the request of Indians in Central America. Upon hearing this, Martin Harris brightened up, his pulsation improved, and, although very weak, he began to talk as he formerly had done previous to his sickness. He conversed for about two hours, and it seemed that the mere mention of the Book of Mormon put new life into him. It will also be remembered that Martin Harris, soon after his arrival in Utah, spoke to a large congregation of Saints and strangers in the Tabernacle in Salt Lake City, where he bore a faithful testimony to the truth of the Book of Mormon. Also the eight witnesses, whose testimony is published in the Book of Mormon after the testimony of the three witnesses, remained true to their testimonies until the last; they are all dead now. THE SIGNS FOLLOWING THE BELIEVERS. In December, 1830, a few months after the Church was {115} organized in Fayette, N.Y., with six members, the following predictions were made: "I give unto thee a commandment, that thou shalt baptize by water, and they shall receive the Holy Ghost by the laying on of hands, even as the Apostles of old. * * * For I am God, and mine arm is not shortened; and I will show miracles, signs and wonders unto all those who believe on my name. And whoso shall ask it in my name in faith, they shall cast out devils; they shall heal the sick; they shall cause the blind to receive their sight, and the deaf to hear, and the dumb to speak, and the lame to walk; and the time speedily cometh that great things are to be shown forth unto the children of men."--Doc. & Cov. xxxv: 6-10. Again, in September, 1832, in a revelation given to Joseph Smith and six Elders, "as they unveiled their hearts and lifted their voices on high," the following glorious promises were made: "Therefore, as I said unto mine Apostles I say unto you again, that every soul who believeth on your words, and is baptized by water for the remission of sins, shall receive the Holy Ghost; and these signs shall follow them that believe. In my name they shall do many wonderful works; in my name they shall cast out devils; in my name they shall heal the sick; in my name they shall open the eyes of the blind, and unstop the ears of the deaf; and the tongue of the dumb shall speak; and if any man shall administer poison unto them it shall not hurt them; and the poison of a serpent shall not have power to harm them." Doc. and Cov., 84, 64-72. If Joseph Smith had been an impostor and his revelations consequently not genuine, would he have dared to make promises like those contained in the forgoing? Could anything have proven more disastrous to his schemes than to promise people gifts which were not in his power to give? If he was not a servant of God would he not studiously have avoided to connect the Lord with any of his schemes in such a way? Could he imagine that God would sanction his doings by pouring out his gifts and blessings upon people who were being deceived by a wicked impostor? Certainly not. If Joseph Smith was not called of God he would have had to re-echo the old, old sectarian song from the dark ages: These things (the gifts and blessings following the believer) have ceased, because they are no longer necessary. It is a well-known fact that the signs which were promised by the Savior and enumerated in St. Mark, 16th chapter, 17th and 18th verses, did follow the believers. The Acts of the Apostles are full of examples of this kind. It is also a known fact that when Christianity in the days of Constantine the Great, and later became mixed up with Paganism and was then made the State Religion of {116} the Roman empire, and the people were compelled at the edge of the sword to accept it, that these signs did not follow the members of this false church. But when the clergy, in order to blind the masses, told the people that the reason why the members did not enjoy these blessings, as in former years, was that they were no longer necessary, they told a deliberate falsehood. The real cause was that this apostate church had "transgressed the law, changed the ordinance and broken the everlasting covenant," and that Christ did not recognize this new form of so-called Christianity as His doctrines of salvation, nor accept of the order of their organization as anything akin to the Church organized by Himself and His Apostles. Hence, He withheld His gifts, signs and blessings from them, and for hundreds of years they were unknown so far as church gifts were concerned. An anecdote that I heard a friend relate several years ago will illustrate the contrast between the true Church of Christ and fallen Christianity. A prominent cardinal of the Roman Catholic church, on a certain occasion, visited the Pope of Rome, and together with him examined the contents of the treasure chamber at the Vatican where gold, diamonds and other costly things were deposited. While gazing upon the costly treasures the Pope remarked. "We can not truthfully say now as Peter and John said anciently that we have no silver and gold." "No, that is true," answered the cardinal, "and there is something else we cannot say. We cannot command the lame in the name of Jesus Christ to arise and walk." We all remember the beautiful story related in the third chapter of the Acts of the Apostles, of a certain man who had been lame from his mother's womb and who daily lay at the gate of the Temple of Jerusalem to ask alms of those who entered; and how he, seeing Peter and John about to go in, also asked them for alms. Peter, after fastening his eyes upon the cripple, together with John, said, being moved upon by the power of God: "Silver and gold have I none; but such as I have give I thee: in the name of Jesus Christ of Nazareth, rise up and walk." And he took him by the right hand and lifted him up, and immediately his feet and ankle bones received strength. And he, leaping up, stood and walked, and entered with them into the Temple, walking and leaping, and praising God. The contrast is this: The Apostles of the true Church had no silver and gold, for they had been sent out to preach without purse or scrip; but they possessed the power of God to such an extent that they healed the sick, the lame, the blind, etc. The Catholic Church is wealthy, has plenty of silver and {117} gold, but not the power of God. Joseph Smith was also poor as regards this world's goods, but he was powerful in the Priesthood, and in the strength of the Lord, and hundreds were healed under his administrations. How then about the promises made in the revelations from which I have quoted? The answer is easily given and can be stated briefly. They have been fulfilled to the very letter. There are thousands in the Church who can testify and who do bear testimony continually to the effect that the gifts and blessings follow the believers, who have embraced the Gospel as restored through Joseph Smith. Not only in the United States, but in Europe, upon the islands of the sea, and in all parts of the world where the Gospel has been preached by our Elders, have the sick been healed under their administration, the lame have received their strength, the blind have been restored to their sight and the deaf to their hearing; evil spirits have been cast out; the gifts of prophecy, of tongues, the interpretation of tongues, and, in short, all the gifts and blessings enjoyed by the former-day Saints have been and are now being enjoyed by the Latter-day Saints. Our books, pamphlets, papers and periodicals are full of instances of this kind, and should an attempt be made to gather, compile and publish testimonies of this nature, we would have material enough for a book larger than the Bible and Book of Mormon combined. In the face of all these testimonies, what additional proofs do we need to establish the fact that Joseph Smith was a true Prophet. CONCLUSION. Time will not permit me to multiply proofs any further, although I have only presented a few of the many that might be cited. But in the fact of the evidence already adduced, I claim positively that no one has the right to denounce Joseph Smith as a false prophet, for in the light of the key given by Moses, he must of necessity be a true prophet, as the things spoken by him in the name of the Lord have come to pass. Even his most bitter opponents have failed in one solitary instance to prove his prophetic utterances false. Add to this the consistency of his life, his almost unparalleled zeal in bearing testimony of the things the Lord revealed to him, and this in the midst of the most trying persecutions, sufferings, imprisonments and trials to which he was constantly subjected, during his entire life, and finally his martyrdom in Carthage jail for the sake of the testimony he bore and the principles he advocated. And I would ask, What more proofs does mankind {118} want to establish the fact that Joseph Smith was a Prophet of the living God? If the divine calling of any Prophet in any age and dispensation of the world has been proven, then I claim Joseph Smith's prophetic calling has been established beyond dispute. The proofs for this are so numerous, clear and positive that they ought to convince every honest soul. And now, in conclusion, I will bear my own testimony, which is, that I know by the inspiration of the Almighty, by the power of the Holy Spirit, that Joseph Smith was a true prophet, and that the doctrines he promulgated are also true; for desiring to know the "will of the Father" I sought unto God to know whether "the doctrine was of God" or whether Joseph Smith "spoke of himself," and the result was the testimony that I bear here tonight, and that I have borne to thousands both in this land and in Europe. I ask God to grant to every honest soul, who desires salvation and exaltation in the Kingdom of God, the same testimony, in the name of Jesus Christ, Amen. _"By a proper observance of the Word of Wisdom, man may hope to regain what he has lost by transgression and live to the age of a tree, that as the sun's rays in springtime gladden all nature and awaken life and hope, the Word of Wisdom given of God may remove the thorns and briers from our pathway and strew the same with joy and peace."_ _Wilford Woodruff_. {119} THE GOSPEL MESSAGE. BEING A DISCOURSE, GIVING AN EXPLANATION OF SOME OF The PROMINENT DOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS, DELIVERED BY ELDER WILLIAM BUDGE, AT CHESTERFIELD, AUGUST 10TH, 1879. (Phonetically Reported.) _My Brethren, Sisters and Friends:_ I am thankful for the privilege of speaking to you a short time this afternoon. I am anxious to explain, whenever opportunity affords, the nature of our faith. And I presume that, on this occasion, I am justified in feeling that our friends who have kindly visited our meeting room have come for the purpose of learning something regarding that subject. In this free country, where we congratulate ourselves in enjoying and allowing the greatest freedom to everybody, I presume we will, all of us, speaker and congregation, exercise the privilege of explaining and reflecting upon the things that may be said; so that our friends, I trust, will leave us understanding a little more about the nature of our religion than when they came to the meeting. I can feel, in part, the interest that exists, even in the minds of our friends. They have, doubtless, heard about the Latter-day Saints. They have had the opinions of men who have spoken in the pulpits, and who have written books about the "Mormons," and they, very likely, have come here under certain impressions in regard to the "Mormon's" faith. I am sorry to say that experience has taught me that the public generally have been deceived. I am gratified sometimes in listening to acknowledgments of this kind from our friends who have heard for themselves, and have thus been able to judge intelligently as to whether the reports which they have heard from our enemies are correct or not. It seems strange, but it is nevertheless true, that many people who wish to know the faith of the Saints go to their enemies to learn of them. I do not know whether our kind {120} friends have thought of the inconsistency and injustice of such a course as this. If I wished to learn what the Roman Catholics believed in, I do not think, at present, that I would go to the Protestant Church to learn it; or, if I wished to learn what any denomination of professing Christians believe, I do not think it would be just for me to go to some other denomination to ascertain it. In the first place other churches might be led--perhaps unwittingly, perhaps intentionally--to misrepresent the faith of their neighbors, and I might be deceived through their misrepresentations. On the other hand, there is no need of my going to any one church to learn the faith of another people, because I can go just as easily to their own church to listen to their explanations, and thus be sure of getting information of their peculiar views, without trusting to the misrepresentations of their neighbors. Now I submit that such a course as this is right; it is just, and accords with our impressions of a fair and just hearing and consideration from the parties most interested, as to whether their faith be correct or not. Of course we have no disposition, as Latter-day Saints, even if we had the power, to constrain any person to believe our doctrines. We have not the power; we have not the disposition. It is not for the purpose of using an undue influence in any respect, or in any degree, in favor of our faith, that we preach to our friends. We simply wish to explain to them the nature of that religion of which we are ministers--laboring under a feeling of anxiety to deliver the message with which we have been sent, that our friends may have the privilege of receiving or rejecting it, just as they think proper. But, in the meantime, while we are explaining it, my friends, be pleased to follow me with your faith and sympathy and good wishes, so far as your assistance may help me to lay before you the peculiar faith and doctrines of the Church with which I am connected, that you may be able to judge, and I will place before you, as plainly and briefly as I possibly can, some of the prominent doctrines of our Church. I approach the subject feeling that I have the sympathy of many good friends, because I feel there exists an impression upon their minds that a system of religion that has more power with it than those now taught, is necessary. I approach the examination of this subject because I believe that many of our kind, honest, well-wishing friends--those who desire to serve God according to his will and pleasure--are under the impression that there exists a confusion so general, and errors so prevalent, that religion seems to be losing its {121} hold upon the minds of the people; and, of course, we, who have faith in God and in his revealed word--as contained in the Old and New Testaments--deplore a state of things which indicates a departure from that respect and reverence which we wish to see existing and manifested on the part of the people towards the Supreme Being. What is the reason, my friends, that people are becoming irreligious? What is the reason that people talk of sacred things lightly? What is the reason that men, who have heretofore been respected as ministers of religion, are now little thought of? It is simply because the religions that are taught are losing their hold upon the minds and affections of the people; because the religions that are taught do not supply the want that men and women feel; because the word preached by most ministers carries with it no power to convince people as to the truthfulness of the doctrines that are presented, or the sinful condition of the people to whom they are taught. The present condition of the Christian world does not present that union, that love, that we expect from the perpetuation of the doctrines that Christ taught, and it is this fact, understood by many, that increases their doubts and strengthens their objections to what is called "Christianity." The New Testament teachings lead us to expect a state of unity in the Christian Church. The admonitions of the Apostles were to the effect that the Saints in early days should be united together, that they should understand alike, that they should speak the same things, that they should be of the same mind and of the same judgment. Such are the words of the Apostle, to be found in I Cor., 1, 10. Now, my friends, does such a state of things exist around us in connection with the Christian churches that we might expect from the nature of a perfect religion, introduced by Christ? Does there exist, at the present time, a state of things so perfect as to agree with the expectations raised from the teachings of St. Paul in this Scripture that I have quoted? I think not. I am safe, I believe, in stating--and I think our friends are prepared to agree with me--that there does not exist amongst the Christian denominations, that unity and that oneness of faith, peace, kindness, and love which, by reading the New Testament, we might expect to appear amongst them as the true fruits of Christianity. And it is upon this I wish to make a few remarks before proceeding to explain to you, from the Bible, the nature of our faith. Of course the existence of a number of denominations called "Christian" cannot be denied. But we are told that all {122} the Christian churches exhibit to us one church: that if one denomination does not teach the whole perfect plan of religion revealed by the Lord Jesus Christ, all the churches put together do; although there may be divisions existing amongst the members of these denominations. Unless we accept this view we must object to Christianity on the ground that we cannot find which of all the Christian denominations teach the truth. Here is one church called Christian that teaches certain doctrines, another more or less in its teachings contradicts them, a third teaches doctrines that are in conflict with the other two; and so we might go through them all, and speak in like terms of those who think honestly enough that they are serving God. Now, my friends, I will ask--First:--Is it reasonable to suppose that God would sustain two distinct religious churches as his churches? Is it reasonable to suppose that God would set up two distinct religious bodies, the ministers of which teach different doctrines? After learning from the Bible so much indicating the anxiety of God's inspired servants for a time of perfect unity, I say it is not reasonable to suppose it. And just so long as two distinct religious systems exist, teaching different doctrines and preaching different principles, there exist a conflicting influence, division, feelings perhaps very strong if the difference in doctrine is very decided. If it is not reasonable, what are we to do? How can we account for such a condition of things? This leads to the position we occupy. We want to know something more. Is it true that the bodies called "Christian" at present represent the Church of Christ? Or is it true that they have ignored some things belonging to the perfect doctrine of Christ, and taken as their guide, their own conclusions in regard to what is right, which leads to this division of doctrine? How is it? But I will endeavor to show that it is unscriptural as well as unreasonable for us to receive different Christian bodies as the Church of Christ. I will direct your attention to a few passages from the word of God. Jesus, when he sent the Apostles to preach in the first place, said to them, "Go ye into all the world and preach the Gospel to every creature." Not _any_ system that might be termed a Gospel. There was no choice left to anybody. He spoke definitely in regard to the Gospel plan which he, the Son of God, came to the earth to set up. Paul, in the first chapter of Galatians, 8th verse, says, "Though we or an angel from heaven preach any other Gospel unto you than {123} that which we have preached unto you, let him be accursed." Paul, one of the apostles, taught the Gospel, the same Gospel that Peter, James, John and others taught. They all taught the same system. And Paul said in another place, that he went up, by revelation to Jerusalem, taking Barnabas and Titus with him, and communicated the Gospel which he preached among the Gentiles (Gal. ii, 1, 2), thus showing that he taught the same thing everywhere. You see, Paul's words and practice show that he did not admit of the least change or alteration from the Gospel as taught by Christ, and preached by the apostles to the people. In another place it is said, "Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrines of Christ, he hath both the Father and the Son," (2 John ix,) showing us that he taught strictly the necessity of abiding in that form of doctrine which had at first been delivered. I quote these passages to show you that the Gospel which Christ and the apostles first taught was intended to be taught continually, without change, and that none had a right, not even an angel from heaven, to preach any other Gospel than that which had been delivered at the first. Do you agree with this? Because I am about to examine, in detail, some of the doctrines that will readily show to you the difference between the ministers of the true Gospel, and the ministers of the so-called Gospels that are preached at the present time. But are you prepared to come to the conclusion, with me, that it is the old Gospel, Christ's Gospel, the doctrine of the apostles that we ought to seek and follow, if we expect eternal life? Or do you think you are safe in following the teachings of men, who have made great changes from the ancient Gospel, with the following passage before you? If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him God speed" (2 John, 10th verse). Do you think you can obtain God's blessing by being members of a church or churches that teach doctrines opposed to what Christ taught? How is this? "Well, certainly," says one--a Bible believer--"of course I wish to have the religion of the Bible. I would like to have the religion of Christ. I do not admit of any departure." This is right. This is consistent. Of course, if there is a question as to whether God has made any change in his primitive faith, revealed through Christ, we shall consider it; for I am willing also to make a change, if God has authorized it. I am quite willing to accept any doctrine that God has revealed from heaven for my salvation. I confess to you that I have {124} no disposition whatever to maintain private views or speculations which may have been engendered on my own part, through reflection. I wish the doctrine of Christ, as Christ taught it, as the apostles taught it, and I will not, with the light that I possess, depart one particle from the letter and spirit of that ancient plan. And if there are any friends here who have heard that the Elders of the Church of Jesus Christ of Latter-day Saints do not believe in the Bible, let them judge. There are no practices pleasing to God, or likely to bring his blessings upon the heads of the children of men, except those inculcated by him, through his servants by the power of revelation from heaven, so that we will not depart from the Book. We will not teach doctrines that are opposed to this book, but we are prepared to show our friends, in the spirit of kindness, that doctrines opposed to those contained in this Book are displeasing to God, and are not calculated to bring peace and salvation to the children of men. "But," says one, "what matters it whether we go this road that you point out or some other? You know if we can get to heaven one way, is not that as good as another?" We will try to illustrate this idea. If a man wish to go to London, says the enquirer, may he not go the road that leads towards the south, or a road that leads towards the north, as the case may be; what matters it so that he gets to London? It would not matter in the least. He might go the road that led to the north, or that which led to the south, and by making a shorter or longer journey, as the case might be, he might get to London. But you see there is no parallel between this figure and the facts in regard to religion, because there are not two ways to get to heaven. This is the difference. There are two ways to get to London probably, perhaps more, but you see there is only one way to get to heaven, so that when we admit, as an illustration, a figure of this kind, we start with an error and it leads us astray. The Bible speaks of one way. It speaks of two ways. It speaks of a broad road, that leads to destruction, and it speaks of a narrow way that leads to eternal life. So you see there is only one way that leads to heaven, and if any one persuades us that the wide road will lead us there, he deceives us, for there is only one way, and it is narrow. The Bible is very plain upon this, because the doctrines are steadfast and sure, and the words are plain that there is but one way that leads to life and glory. Now that is the way we want to find out. Jesus came, he said, to do his Father's will, not his own. He called apostles and ordained them, and he said, "As I have {125} been sent, so send I you. Go and preach the Gospel to every creature." That was their business. But he said, "Tarry ye first in Jerusalem, until ye are endowed with power from on high." Jesus called the apostles. He ordained them himself. He instructed them personally, and he commissioned them to preach the Gospel to every creature. But he wished them to tarry at Jerusalem until they received power from on high; a certain gift which God had promised, that they might be qualified, in every sense, to discharge the important duty devolving upon them, of administering words of salvation to a fallen world. The apostles did this. They gathered in Jerusalem. They were there on the Day of Pentecost, and whilst there, in the upper room, the endowment of which Jesus spoke was given unto them. The Holy Ghost came upon them, in the upper room, as a mighty rushing wind, and it sat upon them as cloven tongues of fire. And, whilst under that influence, the apostles who were sent to preach the Gospel, stood up--at least Peter did, as the mouth-piece of the rest at that time--to preach the Gospel that Christ sent them to declare. Now, what was it? Let us lay a good foundation as we proceed. Were they qualified to preach it? I do not think any Christian will doubt it. If they were not prepared to teach the Gospel of the Son of God, then I would have no hope, my friends, of hearing it in this life. Never. Jesus himself chose them. He ordained them; he instructed them, and after all this, as you will find, in the 2nd chap, of the Acts of the Apostles, 1st, 2nd and 3rd verses, they assembled in Jerusalem, and had fulfilled unto them the promise of the Lord Jesus Christ, receiving the endowment of which I have been speaking. I think that all my friends here are certainly prepared to accept the words that Peter spoke, and acknowledge them to be true. What did Peter say? First, he preached Christ and him crucified. You see the people, who had gathered together on the day of Pentecost, were people who had no faith in Christ. They had rejected him and his instructions. They had been of those who persecuted Christ and the apostles. They were of those who had either personally or in their sympathies sustained the crucifixion of the Lord Jesus. Therefore, Peter, knowing this, stood up and preached to them, first Christ and him crucified, and he was successful. Who can doubt it? Peter, a servant of God, ordained by the Son of God. Peter, upon whom the Spirit of God rested as tongues of fire, as the Scriptures have it. This man stood up and argued the point, and explained about Jesus. And who can doubt the result? I am sure we would have been disappointed {126} if we had been told in the Bible that Peter was not successful. He was successful. Many believed on him, and the result of their belief was that they said, "Men and brethren, what shall we do?" (Acts ii, 37). No wonder they asked that question. People who had either helped to crucify the Lord, or who had rejoiced when he was crucified, as many of them did, to be convinced that that same Jesus whom they had assisted to crucify was indeed the Lord, the Christ, and when they were convinced of this they cried out, "Men and brethren, what shall we do?" Peter was prepared to tell them. He had the very instructions that were needed, and the words of Peter are applicable to-day, my friends, to you and to me, so far as we have not obeyed them. We are believers in Christ, I trust. We have fortunately made our appearance in this life, in the midst of a people who at least believe in the divinity of Christ, and we have received impressions favorable to this end; therefore the words of Peter, spoken to those who believed in the divinity of Christ, are applicable to us, and are the words of salvation to us, if that ancient Gospel is not changed. What were the words? He says, "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the Holy Ghost." (Acts ii, 38). Was that the Gospel? Yes, unless the apostles disobeyed the instructions of Christ, because they were sent to preach the Gospel, and they were endowed that they might preach it perfectly and represent God, the Maker of heaven and earth, in the words and spirit by which they presented it unto the people. Now, my friends, faith in Christ was the first principle of the Gospel; repentance of sins was the second principle; baptism for the remission of sins was the third principle, and then the reception of the Holy Ghost, by the laying on of hands, as taught by Peter on that day in Jerusalem. Is there any objection to this? "None at all," says one, "that is Scriptural; we cannot object to it." A Bible believer cannot object to it. But what is becoming of us if such doctrines are not taught? "Well," says one, "are they not taught?" No. "Faith in Christ" is taught, and "Repentance of sins is taught," although by some people the latter is taught first, before faith in Christ. Some teach that we must repent of our sins before we can have faith in Christ. This is a mistake. We cannot possibly repent of sin committed unless we are convinced that we have committed the sin. We cannot repent of laws broken, {127} which Jesus has taught through his apostles, unless we are first convinced that Jesus was divine, and had the authority to teach them; so that faith in Christ and his divine mission must be the foundation of our practice as Christians. And the first effect that faith in Christ produces, is repentance of the sins which we have committed. So repentance is the second principle of the Gospel. But we differ a little more about the third principle. Just read your Bible, and you will find that Peter taught baptism for the remission of sins (Acts ii, 38). Again, John the Baptist, who was the forerunner of Christ, baptized for the remission of sins (Mark, i, 4). "John was sent from God." You will find this in the 1st chapter of the Gospel according to St. John, 6th verse. John himself said, in the 33rd verse of the same chapter, "He that sent me to baptize with water, the same said unto me," referring to the instructions he received from the Father regarding Christ. Both passages assert this, that John the Baptist was sent by God to baptize with water, and we are taught in the Bible that he did teach the baptism of repentance for the remission of sins. That is just what we might expect. John was God's servant. So was Peter. They both taught the same doctrine. John taught baptism, and Peter told the people to be baptized every one of them. You will remember the servant of God who was sent to speak to Paul, to instruct him just after his conversion. He went to him, and when the scales fell from the eyes of Paul, or Saul, this man of God said to him: "Why tarriest thou? arise, and be baptized, and wash away thy sins, calling upon the name of the Lord" (Acts xxii, 16.) Be baptized and wash away his sins? Yes. Now, that agrees exactly with the doctrine of Peter, and the doctrine of John the Baptist. They were all three servants of God, and they all taught the same doctrine, and those who heard and believed that doctrine possessed the self-same faith; so that so far as baptism is concerned, the ancient Saints did teach and practice the self-same doctrine--baptism for the remission of sins. I want to talk a little about this. One says, "Well, I have always been taught that baptism was a doctrine of Christ anciently, but I have been under the impression that it was not necessary to salvation." That may be, my friends, we have been taught a great many things, and good Christian people have believed a great many things that Christian people have rejected since. But that is no reason why we should change the Bible doctrine. The thing is right here. "Well," says one, "I thought we were not able of ourselves to do anything to help to save ourselves." This requires proper understanding. {128} If baptism brings the remission of sins, and baptism is not attended to by us, we cannot obtain the blessing. Certainly not. God gives us bread to eat, but he does not present it to us. A man sows seed in the ground and he sees to it and he harvests it and it is threshed and prepared and placed before us in the shape of flour, but we have no disposition to deny that it is the gift of God. If it were not for God's goodness we should have no bread. If it were not for the gift of God, we could not attend to the ordinance that brings remission of sins. We have not power, of ourselves, to bring within our reach a single saving principle belonging to the plan of eternal life. It is all God's free gift. It is all in consequence of his mercy, and his charity, and his goodness and love, and pleasure manifested to us that we have any privilege at all that will help to make us better or that will bring us into his church and kingdom and give us a right to say that we are really his children. The fact that he has laid down ordinances, through which a remission of sins is brought to us does not warrant us in saying that we do it of ourselves, and when people talk like this it is likely to deceive. Now, my friends, the Bible says, in the place I have quoted, that baptism is for the remission of sins. Do we believe this? If we do you know we must also come to the conclusion necessarily that we cannot have a remission of sins without it. If God has placed the ordinance of baptism in his church, as part of his divine system for a certain purpose, the object cannot be obtained without it. The means which God reveals for certain purposes must be used. We cannot say, and it would be unreasonable in us to say, that when God speaks from heaven in regard to any particular thing we can ignore his advice when we please and adopt something else that suits us. It is wrong, and it is this disposition that has led to the present deplorable state of things. "Well," says one, "I have thought that baptism was for an outward sign of an inward grace, or of membership in the Church." Another error, you see! The Bible does not say anything about that. Of course the act of a person embracing the principles of the Gospel and becoming a member of the church, may be a sign, but baptism was not set in the church for that purpose. It was taught in the Church, and administered for the _remission of sins_ and nothing else. And no man or woman can obtain a place in God's kingdom, or enjoy his presence here or hereafter, unless their sins are washed away in baptism, as Paul's were washed away when he accepted the advice of the good and inspired man, Ananias, who instructed him. 1{129} When I think of the importance of this offer which God has made, my heart is filled with thankfulness instead of a disposition to discard what he has taught. It is strange, and we can only account for it on the ground of the waywardness of men naturally, to think that we would attempt to do things in opposition to the will of God. Is there a more important blessing offered to mankind than the remission of sins? Have we any hope of enjoying the glory of God in our present sinful condition? Surely not, for nothing sinful or unholy can enter the courts of glory. Then if God has so put in his Church an ordinance for the purpose of enabling us, like Saul, to wash away our sins, why not be prepared to receive it with joy instead of cultivating or encouraging a disposition to ignore it? Baptism for the remission of sins is the third principle of the Gospel of Christ. Then comes the ordinance of the laying on of hands for the gift of the Holy Ghost. Peter says on the day of Pentecost, to which we have directed your attention, "And ye shall receive the gift of the Holy Ghost." What did that consist of? The gift of God's Spirit. The reception of God's power, a portion of his power. The reception of an influence which leads those who possess it near to God in their feelings and in their faith. A spirit which produces not only that inward consciousness of acceptance with God, as his son or daughter, but a power which gives outward manifestations of its divinity. Jesus did promise to the apostles when he sent them out first, that "These signs shall follow them that believe." Here are his words, "Go ye into all the world and preach the Gospel to every creature. He that believeth and is baptized shall be saved. He that believeth not shall be damned, _and these signs shall follow them that believe_." The words of Christ, in the last chapter of Mark, 15th and following verses. "Well," says one, "You know we do not believe in miracles now. These signs were miracles, but we do not believe in them now." That may he, my friends. This is the very reason why we are here, because there is such a great disbelief in the Bible; because there is a disposition to ignore the Bible; because there is a disposition to ignore the promises of Christ; and we wish to show you the things that are denied; we wish to point out to you the doctrines our fathers have denied; that our teachers have denied, and we wish to show you that they are in the Bible, the word of God, in the book which some have gone so far as to assert that the Saints do not believe in. But is it true that the promises of God were fulfilled anciently in regard to this matter? Yes! In the 19th {130} chapter and 6th verse of the Acts of the Apostles, you will find an instance related of the Apostles laying their hands on some that had been baptized, and they spake with tongues. This was one of the gifts that was manifested, in consequence of their receiving that spirit which produced them. See also Mark, 16th and 20th. You must not consider that, in teaching these doctrines, we are advancing something of ourselves, something new. If we were teaching new doctrine you would have a right to call us to account and ask us for the proof. We are teaching old doctrine. We are teaching the New Testament doctrines, instead of those of our Christian friends. We have no spirit of enmity in the least degree, towards any living soul, and when we refer to the faith of our Christian friends remember, it is simply to make the difference between their views and ours more distinct to you. I say instead of our friends calling us to account, it is the Latter-day Saints who have the right to come out and say to their christian friends "See here, why do you deny signs which Christ said should follow believers?" What believers did Christ speak about? Why believers in his Gospel. He taught us that these signs should follow believers. Well then, if our Christian friends deny that, we have the right to call them to account. If Christ said that these miracles--manifestations of Almighty power--should follow the believers, I say what reason have you to deny it? The question is not now whether the Latter-day Saints possess the power or not. The question at issue at present is, not whether the teachers of other churches have the power or not. The question is, Does Christ promise that power to believers in the Gospel? I say he does, and I say that those who deny that such powers should follow believers, teach that which is contrary to the word of Christ, and contrary to the facts that appeared in connection with the teachings and administration of the doctrines of Christ. So that it is not the Latter-day Saints that introduce a new doctrine, and we say to our friends. Hear us, we beseech you. Hear the message we have to deliver, for God has sent us to teach the old religion, the religion of Jesus, the simple plan which was revealed from heaven in ancient days, to save the children of men. Peter said, on the Day of Pentecost, speaking of the Gospel and its attendant blessings, "for this promise is unto you"--that is, to the people who stood before him--"to your children and unto all that are afar off, even as many as the Lord our God shall call." You see it was not confined to the members of the church {131} in the first place, as some would have us believe. The promise of the laying on of hands for the gift of the Holy Ghost was made to the children of those who heard Peter, and to all who were afar off, even as many as the Lord our God should call. And if it be true that God is calling sinners to repentance now, we should see the same power manifested to-day, that is, if we have the true Gospel. There can be no doubt of this. Which will you have, my friends, the doctrine of the Bible or the doctrines of men? If you accept the doctrines of the Bible you will have to become Latter-day Saints, and of course that would be out of the question for a good many. But we cannot find these doctrines anywhere else, and that is a perplexity. What shall we do about them? When I am speaking to you I think of the position I occupied myself, when I heard the Latter-day Saints first. I went to their meeting, not expecting to hear anything that would interest me by any means, but I heard the Bible doctrine taught. I could not deny it. I found I had been mistaken. I did not incline in my heart to fight against God, but considerations came up. If I become a Latter-day Saint, people will call me a "Mormon." If I embrace these doctrines, my friends will point at me the finger of scorn. If I become a Latter-day Saint my good neighbors will say I am deceived and led astray, and that I have embraced a doctrine that is in opposition to the teachings of Christ. Of course these things flashed through my mind when I considered and read the Bible to ascertain positively whether these "Mormons" taught the truth or not. I thought this--well! I have been religious for the purpose of making my peace with God, but I have been mistaken and led astray by men whom God had not sent to preach the Gospel; but now I have found the truth, the old promises relating to God's power, all things as at the beginning, have been restored, and I have the promise of obtaining a place with the righteous, according to the mind and will of my Heavenly Father. Let friends say what they please, let them say I am deceived, but I believe this Bible is true. Let them say whatever they may in regard to my faith; no matter. I thought of the time of Christ. They called Christ hard names; and of the apostles they spake a great deal of evil. In fact the Bible says they called them all manner of evil, and although I expected my friends would denounce me, still when I thought of what Christ had suffered, I was reconciled and instead of fighting against God, I was willing to accept his doctrine, in order to obtain his blessings. {132} I state to you my friends, that since the day I entered this Church, I have rejoiced exceedingly. I have found proofs upon proofs. I have had reason to rejoice in consequence of the manifestations of God's power, confirmatory of the doctrines, and I can say that the Church of Christ is set up, its doctrines are taught, its practices are practised, its promises are fulfilled, and the evidence of its divine power are manifested in the midst of this people. I would like to say a few words in regard to another point. I have just said that I had been taught a religion by men whom God _had not sent_. I would like to explain. You will excuse us if we seem to be very extreme in our views. We have taken the liberty to teach you the truth, just as we have it, and when we say something that comes in contact with what you have received, excuse us. There is no bad feeling at all, or unfriendliness in the least. But we believe in persons being invested with the proper authority to preach the Gospel. Paul says, speaking of the authority of the holy priesthood, "No man taketh this honor unto himself, but he that is called of God as was Aaron" (Heb. 5, 4), Faith cometh by hearing, and how can we hear without a "preacher" (Rom. x, 14-17). "No man taketh this honor unto himself, except he be called of God as was Aaron." Now that is very plain, and what does it mean? Simply what it says. That no man has a right to administer in the ordinances of religion, except he be sent of God as was Aaron, for how can a man preach except he be sent? (Rom. x, 15). If that be admitted, of course the next question of importance is, How was Aaron sent? By turning to the history we have of God's dealings with Moses, in reference to the gathering of the Israelites, from Egypt, you will find that God instructed Moses to call Aaron to be his helper. (Ex. iv, 15, 16.) Here is the proof. No man can preach the Gospel simply because he feels inclined within himself to be a preacher. No man can preach the Gospel--that is with God's approval and authority--unless God commission him. God commissioned every one of his preachers in ancient times. He spoke from heaven. He directed those who held this authority to call others. Christ called the apostles as he was called. His Father called him: he called the apostles, and he said, "As my Father hath sent me, even so send I you" (St. John xx, 21). "He that receiveth you receiveth me; and he that receiveth me receiveth him that sent me." The authority was here you see. God called Moses; he instructed Moses to call Aaron; so that Aaron stood exactly in the same relation to God as did the apostles: {133} the latter being called of God the Father through Christ. That would be evident, because one whom God had authorized to act as his servant was instructed by him to call Aaron. Now, you observe, no man has a right to exercise the authority of the Priesthood, unless he is called of God, as was Aaron. Are the preachers--those who commonly preach in connection with the churches of the present day--called of God as was Aaron? Or, in other words, are they called by revelation from God? This is the question. We do not doubt the propriety of their being called in this way, because the Bible says they ought robe. Do our Protestant ministers, at the present time, profess to be sent of God as was Aaron? Is there a minister connected with the Christian denominations of the present day who professes to be sent of God by direct revelation? Not one. It does not require any argument at all. They do not profess that they have heard from God. They say that God has not spoken since the last book of the New Testament was written. They say it is a sin, and they find fault with the Latter-day Saints because we believe that God does speak; that he has a right to speak; and that it is necessary we should have his approval and commission in order to qualify us to attend to the business of his Church. So that our present Christian teachers do not profess to be called of God as was Aaron. They deny all revelation at present, or since the Bible was written. You know the ministers, among their other errors, receive pay for preaching. That is an innovation also. The ancient apostles, and seventies, and bishops, and so on, were not paid for preaching. But our present ministers are. The preachers of this Church, with whom I am connected, are not paid for teaching. They preach without money, without purse, and without scrip. Now, the preachers of the present churches make a business of preaching. They learn to be preachers. They are brought up to be preachers in consequence of their parents or guides finding in this way a place where they make a living. Such ministers sometimes acknowledge one kind of revelation. Not that God tells the people about his will, or that he manifests his power, but they sometimes tell us they have received a call from one congregation to another. But there is one peculiarity about it, viz.: the congregation that calls them is a congregation that almost invariably offers them more money than the congregation to which they have been attached. This is the only instance of any kind of revelation being acknowledged by our Christian teachers. God has not spoken, say they, by inspired men, since the days of the ancient {134} apostles. He has not spoken directly to the Church. He has not authorized a single man to preach, but sometimes a call is given from less money to more. And though they are feeling full of love and affection for the congregation with which they have labored for years, yet they are sorry and regret so much that that call must be made, which takes them from among their old friends to a new congregation. But, you see, the new congregation offers the most money, and that cannot be disregarded. My friends, these are a few of the doctrines of the Church of Jesus Christ of Latter-day Saints. Are we displeased with anybody? No, not at all. All are at liberty to believe what they please. But we are placed under obligations to deliver the message which God has sent. We say we are not solely dependant on the Bible, because God has revealed the Gospel, and we possess a living Priesthood divinely appointed. We do not wish you to think that we regard the Bible lightly. Of course you will have noticed, from our remarks, that this is not the case. But we say from the Bible alone, without revelation, we could not have been able to obtain all the knowledge we have received. Why, millions of people have read the Bible but have not discovered some of these doctrines. They have not been led to preach even all the things contained therein, and if they had discovered the doctrine, this Bible cannot lay on hands for the gift of the Holy Ghost. That part of the work that is necessary for man's salvation must be done by one whom God authorizes. Therefore the Bible alone is not sufficient. It contains the truth. It is the word of God. It contains the instructions of the apostles. But it does not contain the divine authority that is necessary to commission a man to baptize or administer in any ordinance pertaining to the house of God. Now, my friends, may God bless you. And my brethren and sisters, may the Holy Spirit, which leads into all truth, abide upon us, and may we who have found the truth have a disposition to retain it. May we have the moral courage to say, "Let God be served. Let his truth be obeyed." Let the Almighty be honored, and if other people choose to follow their own fancies, or the deceptions presented before them by men whom God has not sent, as for us and our house, let us serve God. May God bless us, in the name of Jesus Christ. Amen. {135} He that judgeth a matter before he heareth it is not wise.--_Solomon_. THE ONLY TRUE GOSPEL, OR THE PRIMITIVE CHRISTIAN FAITH. BY WILLIAM BUDGE, _An Elder of the Church of Jesus Christ of Latter-day Saints_. "Prove all things: hold fast that which is good."--1 Thess. v, 21. "And this Gospel of the kingdom shall be preached in all the world for a witness unto nations, and then shall the end come."--Matt. xxiv. 14. At a time like the present, when all society is impressed with a foreboding of coming changes in the affairs of men, we may, with propriety, call the attention of those who look to the Scriptures for divine guidance to the foregoing important text. It was given by the Savior as a warning, and its fulfillment is to be a sign of the end of the world as it is, under man's dominion, and of the coming of Jesus Christ, according to the predictions of the Prophets. It is like all other warnings given of God, simple, easy to be understood, and sure to be fulfilled. Let us try to understand its meaning and spirit, without prejudice and in the fear of God. What is to be understood by _this_ Gospel of the kingdom? Is it possible that another Gospel might have been mistaken for the one of which Jesus spoke? Paul, in his epistle to the Galatians (1-8, 9), prohibits any one from preaching any other Gospel than he had preached, and, no doubt, it was the danger of a false or perverted Gospel being accepted for the true one which led the Savior to express himself as he did, when he said _this Gospel_. He certainly had reference to the Gospel which he had taught and sent his Apostles to teach, and to none other. Let us try to find it. There is no other religious system like it, and we cannot find it unless we are guided strictly by the word of God. {136} It is important it should be known to us, so that when it is preached as a "sign" of coming judgments and of the end of the world, we may be enabled to recognize it. Some may say, "we have had the Gospel preached for generations." Not the Gospel spoken of by Jesus, for its restoration was to be a Latter-day work and a "sign" or warning; something strange and remarkable. An appeal to the word of God will, however, decide the matter for such as seek the truth, and if we teach not according to the Scriptures, there can be no light in us. Besides, Christianity, as it is called, is represented by many forms and faiths, and without reference to the Bible it would be very difficult to make a distinction with any degree of assurance. We could not accept all the systems of Christianity as the Gospel of Christ, for the Apostle Paul says there is but one faith (Eph. 4-5), and to receive one religious system on the recommendation of its teachers as the true Gospel, and reject all the rest, without a substantial Scriptural reason, would be unwise, as we would still be in doubt. The true Gospel is one, not many systems. All but one are perversions of the Gospel of Christ, as truly now as anciently. I submit that the surest way to find the Gospel is to find it from the revelations of God, as taught by Jesus and other inspired men, and accept their doctrines even if we must, by so doing, reject the faith of our fathers, as it is God's ways and not man's we should seek and walk in, if we wish to obtain eternal life. Jesus says to his Apostles (Mark 16-15), "Go ye into all the world and preach the Gospel to every creature," and we believe they did so, and will endeavor to find what their instructions were. What effect did Jesus expect from the preaching? _faith_, for he continues (Mark 16-16) by saying, "he that believeth," etc., shall be saved. Again, Paul, when asked by the jailor what he should do to be saved, says (Acts 16-30, 31), "_believe_ on the Lord Jesus Christ," both of which Scriptures establish the fact that _faith_ is the first principle or condition upon which salvation is promised; or, in other words, the first principle of the Gospel of Christ, or the beginning of true Christian worship. Faith must be the first principle of revealed religion as it is the first effect created in us, through the administration of the word. We hear and faith is the first consequence, the most immediate, natural and unchangeable result. The Scriptures say (Rom. 10-17), "faith cometh by hearing," and our experience confirms this. The principles of the Gospel are always the same, for the same purpose, and invariably taught in the same order. Repentance of all sin is the second principle of the unchangeable {137} plan through which salvation is promised. Peter, the Apostle, tells the gathered multitude on the day of Pentecost, who already believed that Jesus was the Christ, and who then asked what they should do, that they should _repent_, and be baptized every one of them. (Acts 2-38). Repentance, according to the Scriptures, follows faith. But is it necessarily so? It is, for we cannot repent before we believe; we cannot repent of sin against God, until we believe that there is a God. We cannot repent of a wrong done by us, against our fellow-man until we believe we have wronged him. The propriety of the advice of the Apostle is very apparent. His hearers, under the influence of the power which rested upon the Apostles, believed that he whom they had crucified was the Christ. Repentance of the part they took in that great wickedness was to be expected. Baptism, being promised after repentance, and the history stating that many were baptized, we must conclude that repentance was a result of the preaching, and that effect agrees with the organization of our natures. Baptism is the third principle of the Gospel of Christ, and follows repentance; Peter places it there when he says, "Repent and be baptized," and John preached the "Baptism of repentance for the remission of sins." (Mark 1-4). A little reflection will show how consistent the Scriptural citations are. Baptism is an ordinance of the Gospel, administered for a special purpose--as well as being simply a commandment, namely: for the "remission of sins." It is not reasonable to suppose that any person could receive the remission or forgiveness of sins without repentance, or that any one would desire baptism that his sins might be washed away (Acts 22-10) without having already repented. Baptism necessarily follows repentance, as through its administration the sins repented of are remitted: thus our necessities, and the Scriptures are in unison. This order must be right, as each principle follow as an effect of the one preceding it. We will trace the Gospel plan a little further. It is a code of divine laws, calculated to improve the human race. Being perfect, every principle is revealed in its order, and for its own special purpose. Faith, Repentance and Baptism, as taught in the foregoing pages, administered by one having authority, prepares a disciple to receive the gift of the Holy Ghost, as promised in Acts 2-38, which is the Comforter spoken of by Jesus, that would lead the Saints into all truth. How consistent are the doctrines of Christ, as taught in the word of God. Faith is begotten in the human mind by preaching, repentance naturally follows, and baptism is then administered {138} that the sins repented of may be washed away, preparing the sinner for the greatest gifts of God to man, the Holy Spirit, which is the seal of adoption into the Kingdom of God. No man can enter into the Kingdom except he be born of the water and of the Spirit (John 3-5). The Holy Spirit, the Comforter, is given to all those who comply with the conditions herein set forth, by the laying on of the hands of the Elders of the Church of Christ, according to the ancient practice (Acts 8-18), in explanation of which I will quote from Paul's first epistle to the Corinthians, 12th chap., 4th to the 12th verse: "Now there are diversities of gifts, by the same Spirit. "And there are differences of administrations, but the same Lord. "And there are diversities of operations, but it is the same God which worketh all in all. "But the manifestation of the Spirit is given to every man to profit withal. "For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; "To another faith by the same Spirit; to another the gifts of healing by the same Spirit; "To another the working of miracles; to another prophecy; to another discerning of spirits; to another _divers_ kinds of tongues; to another the interpretation of tongues. "But all these worketh that one and the selfsame Spirit, dividing to every man severally as he will. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ." The fact of these miracles not existing in the so-called Christian churches of the present day, is no reason that we should deny the necessity of their existence. If they were enjoyed by the early Saints, why should not the Saints of God possess them now? If God promised these gifts to all those who kept his commandments in former times, and to their children, and to all that were afar off, even unto as many as the Lord our God should call (Acts 2-39), why should not the Church enjoy them now? If they were necessary for the comfort, encouragement, or edifying of the ancient Church (1 Cor. 14-12), why should not the followers of Christ be benefitted by them now? To these questions we can only answer, there is no reason. The word of God directs us to seek for and cultivate them (1 Cor. 14-1 & 39). We should therefore be prepared to reject every statement to the effect {139} that our heavenly Father did not intend that they should continue on the earth, as the promises of God are true, and not one jot or tittle of them will fall to the ground unfulfilled. The next question of importance connected with this subject is that of authority; the authority which man must hold from God to make his administrations valid. We should not be prepared to acknowledge the action of any man who might take upon himself the direction of our affairs, but we ought to be prepared to sustain those whom we _send_ or have commissioned to represent us. We understand this well enough to know that we should not expect a firm or company to be responsible to us for what a pretended agent might promise. It would simply be absurd on our part to do so. How much less then could we look for our heavenly Father to sustain those who administer in holy things without authority from Him? How foolish for us to expect that the special blessings of the Almighty would follow the pretensions of a fraud! We are instructed by the words of Jesus, when He said, "As my Father sent me, so send I you" (John 20-21). And we are warned by Paul in the following words: "And no man taketh this honor unto himself, but he that is called of God as was Aaron" (Heb. 5-4.) The honor here referred to is the "Priesthood," or the authority to administer in the things of God, as will be seen by reference to the preceding verses. How was Aaron called? We answer by direct revelation from God (Ex. 4, 14 to 16). Modern ministers are now set apart by men who deny the necessity of revelation altogether, or take unto themselves the authority they seem to have, because they _feel_ they are called to preach and administer in the ordinances of the House of God. There is in this no higher calling than may be found among the Hindoos, and the anger of the Lord is kindled against all those who solemnly attempt to usurp the powers and privileges of the holy "Priesthood," and he will destroy their influence among the people. Beloved friends, be not deceived by those who take unto themselves the "honor" of the Priesthood, and who preach for hire and divine for money, for they are not _sent_, and they preach not according to the law and the testimony, and Paul says that if "we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you let him be accursed" (Gal. 1-8). The principles herein explained are true and faithful, and confirmed by Holy Writ. The Elders of the "Church of Jesus Christ of Latter-day Saints," who preach them, have not discovered {140} them by their own wisdom, for they have been revealed from heaven, by the power of God, through the Prophet Joseph Smith, and are now being preached as a witness of the speedy coming of the Lord Jesus Christ. This Gospel is preached as before without money and without price, by those whom _God has sent_, who have met with opposition in every form, and many of them have suffered even unto death. Still the work is onward, the kingdom is being set up, and it will grow and increase until it fills the whole earth. We testify of its divinity, and that it is being preached in fulfillment of the prediction of Christ, as a "witness" to all nations of his near approach. But "as it was in the days of Noah, so shall it be in the days of the coming of the Son of Man" (Matt. 24-37 to 40); many will reject the message and perish. LIVERPOOL, February 1st, 1879. _We came to this earth that we might have a body and present it pure before God in the Celestial Kingdom. The great principle of happiness consists in having a body. The devil has none, and this is his punishment. When cast out by the Savior he asked to go into the herd of swine, preferring a swine's body to none._ --_Joseph Smith, The Prophet_. {141} JOSEPH THE PROPHET. BY ELDER B. H. ROBERTS, IN THE CONTRIBUTOR, 1890. Among those who may be accounted the benefactors of our race, we claim for the Prophet Joseph Smith, the second place. To Him who died that man might live, upon whom was laid the iniquity of us all; by whose stripes we are healed; who brought life and immortality to light through the Gospel; who by way of pre-eminence is called _the_ Son of God, the only begotten of the Father--to Him must be assigned, forever, the first place among the benefactors of mankind. And next to him is the Prophet, who was chosen to stand at the head of the dispensation of the fullness of times. Born in obscurity--in the western wilds of the state of New York, and of humble parents, without the advantages of worldly education; with no knowledge of ancient languages or history to begin with; untutored in the sciences, and unlearned in theology, Joseph Smith has done more for the salvation of the children of men than any reformer, theologian or ecclesiastic that has lived since the days of the earthly ministry of the Son of God. It is to prove his right and title to the high place we have assigned him in the roll of honor--in the list of the benefactors of humanity--that this paper is written, rather than to give a biographical sketch of his well known career. Notwithstanding the very explicit revelation, which God had given of himself; of His person, His attributes, His powers, through His Son Jesus Christ; for in Him dwelt all the fullness of the God-head bodily, the world had gone far astray, in its conception and knowledge of God. Men had conjured up to themselves a being without body, without parts and passions, and worshiped it for God--a being that never was, nor is, nor ever shall be. Of the absurdity of such a description of God, however, we need not speak. Another idea equally false and equally baneful in its effects on true religion, and as universally accepted as the above conception of the being and character of Deity, was the doctrine that the volume of revelation was closed. Such was the state of the world in respect to these matters, when Joseph Smith announced that he had received a {142} new revelation; that he had seen both the Father and the Son, and had conversed with them in a glorious vision, in the full light of day. His testimony was that both Father and Son possessed a body, parts, organs, dimensions in form like man, and each resembled the other. This revelation was soon followed by the visitation of an angel, Moroni, one of the ancient Prophets of the American continent, who made known the existence of the Book of Mormon; a volume of scripture compiled from the voluminous records kept by that enlightened people, who anciently inhabited America, the ruins of whose civilization are the astonishment of the archaeologists of today. Joseph Smith translated the Book of Mormon, by the means of the Urim and Thummim, from the ancient and now unknown language in which it was written, into English, and thus gave the world a new volume of scripture, equal in bulk and equal in importance to the New Testament. Thus, since faith is bottomed on evidence, the foundation of faith was widened. The world now had two volumes of scripture instead of one; the testimony of each sustaining the other. That volume of scripture is not the voice of one witness merely, but like the Bible it contains the testimony of many witnesses for God. Who can estimate the value of this work, that comes in a day when unbelief is prevalent in the earth, to renew and sustain the sinking faith of humanity! While yet the work of translating this valuable book was in progress, the Prophet and Oliver Cowdery were visited by John the Baptist, whom God had raised from the dead, and he conferred upon them an Aaronic Priesthood, which holds the keys of the ministering of angels; of the Gospel of repentance, and of baptism by immersion for the remission of sins. This ordination, therefore, gave the Prophet and his fellow laborer the authority to preach repentance and baptism. They began by baptizing each other. Subsequently they were ordained to the Apostleship under the hands of the Apostles Peter, James and John. This gave them the right and power to build up the Church and Kingdom of God in all the world. Accordingly on the 6th of April, 1830, the Prophet organized the Church. The Gospel began to be publicly proclaimed; those who believed were baptized for the remission of sins; received the laying on of hands for the reception of the Holy Ghost; and the gifts and powers of that spirit were manifested among the Saints by speaking in tongues, prophecy, revelation, visions, inspired dreams, healing the sick, and all those gracious gifts and powers enjoyed by the ancient Saints. High Priests, Elders, Bishops, {143} Priests, Teachers and Deacons, were ordained as the work of the ministry increased. Branches of the Church were organized, and men holding proper authority set to preside over them. Finally these branches were grouped together and organized into stakes of Zion, with a presidency of three High Priests to preside over them. High Councils, consisting of twelve High Priests, with the Presidency of the Stake, as the presidency thereof were organized, forming courts possessing both original and appellate jurisdiction in the ecclesiastical affairs of the stakes, in which they were respectively established. In 1835 he organized a quorum of the Twelve Apostles, men who are chosen especially to be witnesses for the Lord Jesus Christ, and who constitute a traveling High Council, with authority to regulate all the affairs of the Church in all the world. At the same time quorums of seventy were organized to be their helps in the ministry, this being an order of the Priesthood designed to travel and preach the Gospel in all the nations of the earth. Thus he organized the Church and all the quorums thereof. But he did more than that. In the Book of Mormon it is predicted that a splendid city called Zion, or New Jerusalem shall be built upon this continent, a city noted not for its manufactories, nor for commerce; but for its temples and sanctuaries for worship and learning; a city on which the glory of God will shine. The place where this city and where the chief temple is to be built was indicated by the Prophet, and the temple site dedicated under his direction. This was at Independence, Jackson county, Missouri. Between twelve and fifteen hundred of the Saints gathered to that place to lay the foundation of the city of Zion, but their enemies prevented them by driving them away from the lands they had purchased, and burning their houses Thus the work was hindered for the time being, but the location of Zion was pointed out, a commencement was made, and eventually the design of the Lord will be accomplished. A temple was designed by the Prophet and built by the united efforts of the Saints at Kirtland, Ohio. In it the Lord Jesus appeared to the Prophet Joseph and Oliver Cowdery, and declared His acceptance of the house which had been built to His name. On the same occasion Moses the great leader and law giver to ancient Israel, appeared to them and committed upon them the keys of the gathering of Israel from the four quarters of the earth, and the leading of the ten tribes from the land of the north. Thus the power to restore {144} Israel to their lands, from which they have long been exiled, was given to him; and the work of the gathering which ultimately will result in the restoration of all the tribes of Israel to their possessions has begun. While he was in Nauvoo he translated from the rolls of Egyptian papyrus, obtained from the catacombs of Egypt, the Book of Abraham, containing an account of the patriarch's sojourn in Egypt, and many important principles relative to the work of God in the salvation of man. He also made an inspired translation, or, what would be more properly called an inspired revision of the Jewish Scriptures--the Bible. That work, however, was not published during his life time, and is practically lost to the world, because it is questionable if those into whose hands his manuscript fell have preserved the integrity of his work. We should fall very short of stating the extent of the great work of the Prophet Joseph, if we stopped with what he did for the children of men this side of the grave. His work did not stop there. It reached beyond. At the time Moses visited him and committed to him the keys of the gathering of Israel, the Prophet Elijah came also, and revealed those principles of which the prophet Malachi speaks, which are to turn the hearts of the fathers to the children and the hearts of the children to the fathers. The principles then revealed brought to light the doctrine of salvation for the dead. Thus the work accomplished through the Prophet Joseph effects two worlds--the spiritual world as well as the one in which we dwell; and already the work in the former exceeds that which has been done in the latter. Salvation has been carried to those who sit in darkness in the spirit world; their hearts have been made glad and have been turned to their children, who can administer in the ordinance of salvation for them. A perfect flood of light has been thrown upon the sentence uttered by one of the prophets of old, who in speaking of the fathers, said: "They without us cannot be made perfect." Nor must we omit to mention the new light which the Prophet shed upon the relationship of husband and wife. Under the darkness of an apostate Christianity, men and women were content to be united together, as husband and wife, until death did them part; but the Prophet Joseph brought forth the principle that the union of man and wife was designed in the economy of God to be eternal; that it was the means through which the race of the Gods was {145} multiplied and new kingdoms added to the dominions of the great Eloheim; and that as long as there was room in infinite space, or elements in the exhaustless store-house of nature, or as long as the bosom of the Gods glowed with affection, just so long would new worlds be created and peopled with the ever increasing offspring of the righteous.[A] [Footnote A: The substance of the latter part of this paragraph is taken from P. P. Pratt's Key to Theology.] Nor did he merely teach this principle as a theory; a beautiful thing to be contemplated at a distance; but qualified with the possession of that God-given power which binds on earth and in heaven, and so directed of the Lord, he established this order of marriage in the Church--an order in which tens of thousands rejoice, as they look forward with joyful anticipation, to an eternal union, with the families they have raised up in this life, in the midst of hopes and fears, poverty and toil, sickness and tears. Such are the chief things accomplished by this great Prophet. We have given but an outline of his work. A volume would scarce suffice to point out its importance, or trace out its relationship to the general designs of the Lord in respect to the redemption of our earth and its inhabitants. It cannot be expected that we shall undertake it in this brief article. Let it be sufficient here to say that even our imperfect enumeration of what he did will prove what was claimed in the outset, viz.: That Joseph Smith, despised as he was by the world, has done more than any other man, save Jesus Christ, for the salvation of our race. That the work he accomplished during his brief, but glorious career, was wonderful, goes without saying. The wonder grows upon us as we take into account the circumstances under which he did it. His life's labor was performed in the midst of stupendous difficulties. Opposition met him at every turn. Religious bigotry now ridiculed him for a fool, and now denounced him a knave; now claiming that he was beneath contempt; and now that he was the most dangerous imposter that had arisen since Mohammed, and invoked all powers at its command for his destruction. Poverty, hardship, and the hatred of his fellow men, dogged his footsteps through all his life. He was waylaid by assassins, beaten by mobs, cast into prisons, robbed of his property, worried with vexatious law suits, dragged before judges and betrayed by false brethren. He himself said in speaking of his life: "I have waded in tribulation neck-deep, but every {146} wave that has struck me has but wafted me nearer to Deity." Such were the circumstances under which he stood forth as a witness for God; brought forth new volumes of scripture; restored to earth the Gospel of the Son of God, with authority to administer the ordinances thereof; organized the Church; set in order the quorums of the Priesthood, and defined their duties and powers; sent the Gospel into every state of the Union, into Canada and England; laid the foundation for the gathering of Israel; opened the door for the salvation of the dead; commenced the work of building up Zion; founded Kirtland, Far West and Nauvoo, with its magnificent temple--a work accomplished under circumstances which give him a fame and name that cannot be slain, but which will grow brighter as time on silent wheels rolls by. _So soon as we discover ourselves in a fault, we should repent of that wrong doing and as far as possible repair or make good the wrong we may have committed._ --_Lorenzo Snow_. _There is nothing that will lead to damnation and destruction quicker than self-justification of sin._ --_Brigham Young_. {147} FIRST PRINCIPLES OF THE TRUE GOSPEL OF CHRIST. J. H. PAUL. The question "What shall I do to be saved?" involves the fate of every man and woman on earth; and rational persons cannot rest satisfied until they have a correct understanding in regard to it. [Sidenote: First principles.] [Sidenote: Heb. 6: 1, 2.] The Scriptures teach that the first step toward salvation is to believe in the Lord Jesus Christ; that the second step is to repent and turn from sin; that the third step is to be baptized by immersion for the remission of sins; and that the fourth step is to receive the gift of the Holy Ghost through the laying on of hands by those having authority to confer it. These are first among the saving principles of the Gospel of Christ; and while men may claim that the requirements instituted by Him for the salvation of mankind are no longer necessary, the sincere seeker after salvation will prefer to believe the revealed word of God. IS BELIEF ALONE SUFFICIENT? [Sidenote: Rom. 1: 16. Heb. 11: 6.] The Gospel is the power of God unto salvation to every one that _believeth_; and "without _faith_ it is impossible to please Him: for he that cometh to God must _believe_ that He is, and that He is a rewarder of them that diligently seek him." But what constitutes the faith and belief named here? Is it a mere intellectual assent or opinion? Must we also _do_ as well as _believe_? [Sidenote: Genuine Belief.] [Sidenote: John 17: 3. 1 John 2: 3, 4.] The beloveth disciple writes: "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent." Construe this statement with another passage of Scripture, "And hereby we do know that we know him, if we keep his commandments. He that saith, I know him, and keepeth not his commandments, is a liar, {148} and the truth is not in him." The devils _believe_--and tremble. James 2: 19. [Sidenote: Matt. 28: 19, 20.] Jesus said to his apostles: "Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you." The disciples were sent to teach all nations, and they were instructed to enjoin obedience to "all things whatsoever" Christ gave as commandments. His language is so comprehensive that no command can be omitted. [Sidenote: Gal. 3: 7.] [Sidenote: John 8: 39.] [Sidenote: Gen. 26: 5.] [Sidenote: James 1: 22.] "Know ye therefore, that they which are of faith, the same are the children of Abraham." But, "If ye were Abraham's children, ye would do the works of Abraham." "Because that Abraham obeyed my voice, and kept my charge, my commandments, my statutes, and my laws." "But be ye doers of the word, and not hearers only, deceiving your own selves." [Sidenote: Faith and works.] [Sidenote: James 2: 14-22.] "What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect?" [Sidenote: Luke 6: 46.] [Sidenote: Luke 11: 28.] [Sidenote: John 14: 15-21.] [Sidenote: Rev. 22: 14.] "And why call ye me, Lord, Lord, and do not the things which I say?" "But he said, Yea, rather blessed are they that hear the word of God, and keep it." "If ye love me, keep my commandments. He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him." "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Salvation is won by the works of a lifetime. REPENT OR PERISH. [Sidenote: True repentance.] [Sidenote: Luke 18: 13.] [Sidenote: Ezek. 18: 30.] [Sidenote: Luke 13: 5.] [Sidenote: Matt. 3: 7, 8.] Belief in God is followed by an utterance which lies deep in the troubled heart of man: "God be merciful to me, a sinner!" The answer of the Almighty to the godly sorrow of His penitent children is: "Repent, and turn yourself from all your transgressions." "Except ye repent, ye shall all likewise perish." Genuine repentance is such a sorrow for past sin as produces a reformation of life, and bears fruit in good works. It leads him that steals to steal no more; him that gets drunk {149} to break from that habit; him that blasphemes to desist from that evil and learn to do well. All need to repent. Even the best men fall far short of their ideal. Repentance is therefore one of the conditions of salvation. It must precede the forgiveness of sins; and those who do not repent are not eligible for baptism. IS BAPTISM ESSENTIAL TO SALVATION? [Sidenote: The counsel of God.] One of the most remarkable fallacies of modern times is the wide-spread doctrine that we can be saved without complying with the ordinances and other requirements which our Savior instituted for the salvation of men. [Sidenote: Luke 7: 29, 30.] John the Baptist, a servant of the Most High, taught and administered baptism; the Lord said that those who received this baptism justified God, but that there were others who "rejected the counsel of God against themselves, being not baptized of him." Now, men cannot be saved by rejecting the counsel of God against themselves. Then, as it is the counsel of God for men to be baptized, they cannot be saved without baptism, which is therefore essential to salvation. [Sidenote: The command of God.] [Sidenote: Acts 11: 14.] [Sidenote: Acts 10: 48.] The Lord sent His angel to Cornelius, and told him to send for Peter, who would tell him words whereby he and all his house should be saved. Cornelius did so, and when the Apostle came, "he commanded them to be baptized in the name of the Lord." If Cornelius had rejected baptism as non-essential, could he have been saved? No; for the angel informed him that Peter would tell him how to be saved, and the Apostle "commanded them to be baptized." The _righteous_ man had to be baptized. [Sidenote: Baptism essential.] [Sidenote: Gal. 3: 26, 27.] The Apostle Paul says: "Ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ, have put on Christ." If it is necessary "to put on Christ" to obtain salvation, then it is essential to be baptized, for we put on Christ by baptism. [Sidenote: Mark 16: 15.] The Lord Jesus, in sending out His Apostles, said: "Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved; but he that believeth not," (and consequently is not baptized) "shall be damned." Here the Lord positively declares that it is only the baptized believer who shall be saved. [Sidenote: The new birth.] [Sidenote: John 3: 5.] Jesus said to Nicodemus: "Verily, verily, I say unto thee, Except a man be born of water" (that is, baptized in water) "and of the Spirit," (that is, baptized in the Spirit) "he cannot {150} enter into the kingdom of God." If entering the kingdom of God is essential to salvation, then being "born of water," or being baptized, is essential also, for by doing the latter we make the former possible. BAPTISM FOR THE DEAD. [Sidenote: The thief on the cross.] [Sidenote: John 20: 11-17.] Some have supposed that the thief who was crucified beside the Lord went to heaven, and it is believed that he was not baptized; therefore, it is argued, if one can be saved without baptism, others can. But the supposition is incorrect: Jesus said to the thief, "to-day shalt thou be with me in paradise," and three days afterwards said to Mary, "Touch me not; for I am not yet ascended to my Father." By this we learn that paradise and heaven are two distinct places, and as Jesus did not go to heaven on the day He was crucified, neither did the thief; for they were both together in paradise. [Sidenote: The dead preached to.] [Sidenote: I Peter 4: 6.] Here the seeker after truth may properly inquire. "If it is necessary for all men and women to be baptized, what will become of the good people who have died without having that privilege?" To this the reply of the Scriptures is that the dead who died without hearing the Gospel will have it preached to them. They who obey it will be saved, but they who reject it will be condemned, as though they were in the flesh. "For this cause was the Gospel preached" [by Christ] "to them that are dead, that they might be judged according to men in the flesh." [Sidenote: The dead baptized for.] [Sidenote: I Cor. 15: 29.] [Sidenote: The Spirits in prison.] [Sidenote: I Peter 3: 18-20.] "But a dead person cannot be baptized," says one. Very true; but God is just. He has provided a way in which the dead can be baptized for, by the living, as shown by the Apostle Paul in his questions: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" Paul referred to baptism for the dead, as a proof of the resurrection, his questions showing plainly that "baptism for the dead" was both believed in and practiced by the early Christians. Peter says: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometimes were disobedient, when once the long-suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved by water." That is: Those who rejected the Gospel in the days of Noah were kept in the prison of the spirit world until the Gospel was {151} again offered to them; and the same fate awaits all those who in this life reject this glad message. OBJECT OR PURPOSE OF BAPTISM. [Sidenote: The remission of sins.] [Sidenote: Mark 1: 4.] When John was in the wilderness he preached the "baptism of repentance for the remission of sins." [Sidenote: Acts 2: 38.] "On the day of Pentecost, many persons were convinced that Jesus was the Christ, and cried out, "Men and brethren, what shall we do?" Peter replied: "Repent, and be baptized every one of you in the name of Jesus Christ, for the remission of sins." Here we find the inspired Apostle, after Christ's ascension into heaven, teaching that baptism is for the remission of sins. [Sidenote: The case of Paul.] [Sidenote: Acts 22: 16.] Paul saw a vision in which he was directed to go to a certain place, where it should be told him what to do. He did so, and there fasted and prayed three days. Then the Lord sent to him Ananias, who said, "Arise, and be baptized, and wash away thy sins." Why did not the Lord remit Paul's sins through his fasting and prayer? For the reason that He has instituted baptism for that purpose, and all who desire the blessing of remission of sins must comply with His law. [Sidenote: "Inward grace."] "But," says one, "that doctrine is strange to me; I was always taught that baptism was an outward sign of an inward grace." No such doctrine can be sustained by the Scripture. You must be baptized and have your sins washed away before you are even prepared for the reception of an "inward grace." "But Peter tells us," urges the objector, "that baptism is 'not the putting away of the filth of the flesh, but the answer of a good conscience towards God.'" And Peter states the truth. Ananias did not tell Paul to be baptized and wash away "the filth of the flesh," but to be baptized and wash away his sins. [Sidenote: Infant baptism.] [Sidenote: Mark 10: 14.] Infant baptism is contrary to reason and Scripture; infants are without sin; "of such is the kingdom of heaven." It is true that the sin of Adam passed upon all mankind; but Christ took that sin upon Himself and atoned for it upon the cross. The Bible teaches that the sins for which men should be baptized are their individual sins, and not the sin they were born in, for the Lord Jesus atoned for that. [Sidenote: Forgiveness is the gift of God.] [Sidenote: Acts 8: 18.] It will not do to say that baptism remits a man's sins, for that is the work of the Lord. The "laying on of hands" does not give the Holy Ghost, for it is the "gift of God." The {152} blowing of rams' horns did not throw down the walls of Jericho; it was the power of Jehovah. "Simon saw that through the laying on of the Apostles' hands the Holy Ghost was given." MODE OF BAPTISM. [Sidenote: Buried in water.] [Sidenote: Eph. 4: 5.] [Sidenote: Rom. 6: 4, 5.] [Sidenote: Mark 1: 10.] [Sidenote: Col. 2: 12.] [Sidenote: John 3: 23.] The mode of baptism was also designated by the Lord, and His instructions were strictly obeyed by His servants. Paul testifies that there is "one Lord, one faith, one baptism," and describes the manner in which the ordinance was performed: "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection." As the Lord had been buried in the watery element in the river Jordan, "coming up out of the water," so also were the Saints "buried with him in baptism;" they received the ordinance by immersion in the same element, according to the prescribed method. John baptized "in Aenon near to Salim, because there was much water there." [Sidenote: Born again.] [Sidenote: Matt. 3: 13-17.] [Sidenote: Acts 8: 17-19.] [Sidenote: Acts 19: 5, 6.] Jesus insisted on receiving baptism "to fulfill all righteousness." When he had been "born of water," and had come up out of that element, the Spirit of God came upon Him, and the voice of God was heard: "This is my beloved Son, in whom I am well pleased." This is the pattern. So likewise the repentant believer goes down into the water, with the one sent of God to baptize, and is buried therein and raised up again in the likeness of Christ's resurrection; he is thus born of the water, receiving the baptism appointed by the Lord; the remission of his sins comes from God through His Son Jesus Christ, and is given in baptism; he is cleansed and purified, his past sins are blotted out; he is like a newborn babe before his God, and is then prepared to receive the Holy Ghost, which "dwelleth not in unclean tabernacles," and which is imparted to the baptized believer by the laying on of hands by those having authority to officiate in this ordinance. As his body was enveloped in the waters of baptism, so his soul is enveloped in the Holy Ghost, and he is baptized with divine fire; he is "born of water and of the Spirit," and made a citizen of the kingdom of God. AUTHORITY TO BAPTIZE. [Sidenote: Called of God.] [Sidenote: Heb. 5: 4.] [Sidenote: Exod. 4: 14-16.] The Scriptures also teach that, for the ordinance to be effectual, it must be performed by one authorized to act in {153} the name of the Lord; for "no man taketh this honor unto himself, but he that is called of God, as was Aaron." Aaron was called by the voice of God, through Moses. [Sidenote: Divine authority.] [Sidenote: Matt. 28: 19.] [Sidenote: Mark 3: 14.] [Sidenote: John 15: 16.] The Savior commanded His Apostles to "teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." But He had given them the divine commission to act in His name wheresoever He should send them: "He ordained twelve, that they should be with Him, and that he might send them forth to preach." The divine authority which they possessed was the source of their power. This fact He impressed upon them, saying: "ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you." If they had started out on their own authority without being chosen, God certainly would not have recognized ordinances performed by them in His name. [Sidenote: Imperfect baptism is not baptism.] [Sidenote: Acts 19: 11-16.] [Sidenote: Acts 19: 1-6.] The Apostle Paul, by the power of God, cast out evil spirits; but when the sons of Sceva, on whom the divine authority had not been conferred, attempted to do this, they met with failure. When the Apostle went to Ephesus, he found certain persons who claimed to have been baptized "unto John's baptism." Paul discerned that they had not received John's baptism, for they knew nothing of the Holy Ghost. Probably some unauthorized person--perhaps with good intent, but nevertheless without authority--had been along that way baptizing "unto John's baptism," but not with it, for that could only be done by a duly commissioned servant of God. After they received a proper understanding of the true ordinance they were baptized again, "and when Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied." [Sidenote: Go thou and do likewise.] The experience of the men of Ephesus affords an interesting lesson. They had been mistaken, but when the truth was presented to them they accepted it gladly. They received the Gospel ordinance, viz.: Baptism by immersion for the remission of sins, administered by one having divine authority; the burial in, and the birth from the watery element, without which ordinance the Lord has said that no man can enter the kingdom of heaven. "Enter ye in at the strait gate" that leads to life eternal. {154} ANALYSIS OF THE BOOK OF MORMON. Suggestions to the Reader. BY ELDER B. H. ROBERTS. The reader of the Book of Mormon will do well to remember that it is a translation of a record inscribed on gold plates, which was an abridgment made from more extensive records kept by the ancient civilized peoples of America--chiefly by the people known in the Book of Mormon as Nephites. The abridgment, for the most part, is made by one Mormon, a Nephite prophet who was born 311 A.D., and slain by his enemies in the year 400 A.D. The parts which are not his abridgment are the first 157 pages (N. E.), which bring us to the "Words of Mormon," page 158; and from page 563 (N. E.) to the end of the volume--sixty pages. This latter part of the record was made by Moroni, the son of Mormon, who was also the one who hid up the plates containing his father's and his own abridgment, in the year 421 A.D.; and who, having been raised from the dead, revealed the existence of these plates to Joseph Smith, on the 21st of September, 1823. The first 157 pages are a verbatim translation from what are known as the "smaller plates" of Nephi--we will explain. The first Nephi, who left Jerusalem with a small company of colonists led out from that city by his father, Lehi, 600 B.C., and who afterwards became their leader, prophet, and their first king, made two sets of plates, on which he proposed engraving the history of his people. On the larger of these two sets he engraved an account of his father's life, travels, prophecies, etc., together with his genealogy; and upon them also he recorded a full history of the wars and contentions of his people, as also their travels, and an account of the cities they founded and colonies they established. These larger plates were preserved in the care of succeeding kings, or judges of the republic when the kingdom was transformed into one; and, in a word, upon them was written a full history of the rise and fall of the nations which existed in America from the landing of this colony from Jerusalem to 400 A.D., a period of nearly one thousand years. {155} It is quite evident that as these plates were transmitted from king to king, or from one ruling judge of the republic to another, or given into the possession of a prophet, that they each recorded the historical events of his own day, and gave to such account his own name--hence Mormon found in these "larger plates" of Nephi--the Book of Mosiah, the Book of Alma, the Book of Helaman, etc. Furthermore, it happened that there were colonies from time to time that drifted off into distant parts of the land, and became lost for a season to the main body of the people; and there were missionary expeditions formed for the conversion of the Lamanites; and these parties, whether missionary or colonial, generally kept records; and when these colonists or missionary parties were found, or returned to the main body of the people, their records were incorporated within the main record, being kept by the historian--hence there was, sometimes, a book within a book, and the current of events was interrupted to record the history of these detached portions of the people, or some important missionary expedition. Mormon, when abridging these plates of Nephi, gave to each particular division of his abridgment the name of the book from which he had taken his account of the events recorded--hence the Books of Mosiah, Alma, Helaman and III. and IV. Nephi in his abridgment. He also, in some instances at least, followed the subdivisions we have alluded to, hence we have the record of Zeniff within the Book of Mosiah (page 181, N. E.); the account of the church founded by the first Alma (page 213); and the account of the missionary expeditions of the sons of Mosiah to the Lamanites within the Book of Alma (page 283). Again we caution the reader to remember that the Book of Mormon is, for the most part, an abridgment from the "larger plates" of Nephi; but it is quite evident that Mormon frequently came to passages upon the plates of Nephi which pleased him so well that he transcribed them upon the plates containing his abridgment, _verbatim_. An example of this will be found beginning on page 163, in the second line of the ninth paragraph, and ending with page 169--the words of King Benjamin to his people. The words of King Benjamin are also renewed on page 170, in the second line of the fourth paragraph, and continue to the close of the chapter. There are many such passages throughout Mormon's abridgment. In addition to this, Mormon frequently introduces remarks of his own by way of comment, warning, prophecy or admonition, and since there is nothing in the text, either quotation {156} marks or a change of type to indicate where these comments, or what we might call annotations, begin or end, they are liable to confuse the reader--a difficulty that we hope will be obviated by this caution. So much for Mormon's abridgment. Now to consider the part of the work done by his son Moroni. This is from page 563 to the end of the volume. He closes up the record of his father, Mormon, and then gives us an abridgment of the twenty-four plates of Ether which were found in North America by the people of Limhi, in the second century B.C.; and then concludes his work with notes on the manner of ordaining priests and teachers, administering the sacrament of the Lord's supper, baptism, spiritual gifts, together with a sermon and some of his father's letters. In his abridgment of the record of the Jaredites, the peculiarity of mixing up his comments, admonitions and prophecies with his narrative, is even more marked than in the abridgment of Mormon, therefore the reader will need to be doubly on his guard. We have already said that the first 157 pages of the Book of Mormon was not a part of Mormon's abridgment. Those pages are a _verbatim_ translation of the "smaller plates" of Nephi, and became connected with Mormon's abridgment in this manner: Mormon had abridged the "larger plates" of Nephi as far as the reign of King Benjamin, and in searching through the records which had been delivered to him, he found these "smaller plates" of Nephi. They contained a brief history of events connected with the departure of Lehi and his colony from Jerusalem to their landing in America, and thence down to the reign of this King Benjamin--covering a period of about 400 years. These plates were made by Nephi, that upon them might be engraven an account of the ministry of the servants of God, among his people, together with their prophecies and teachings. They contain, in other words, an ecclesiastical history of the Nephites, while the "larger plates" of Nephi contained a political, or secular history of the same people. (See I. Nephi, ix chapter; also xix, 1-5.) Mormon was particularly well pleased with the contents of these "smaller plates" of Nephi, because upon them had been engraven so many prophecies concerning the coming and mission of the Messiah; and instead of condensing their history into an abridgment, he took the plates and attached them to the abridgment of Nephi's "larger plates." "And this I do for a wise purpose," says Mormon, "for thus it whispereth me according to the Spirit of the Lord which is in me." (Words of Mormon, page 159 N.E.). Nephi, also, in speaking of these "smaller plates," says, "the Lord hath commanded the to make {157} these plates for a wise purpose in him, which purpose I know not." (I. Nephi ix, 5.) What that wise purpose was we shall see further on. By Mormon attaching these "smaller plates" of Nephi to his own abridgment of Nephi's "larger plates," it will be seen there was a double line of history of the Nephites for about 400 years, and the wisdom of this arrangement is seen in the following: When Joseph Smith had translated the first part of Mormon's abridgment--amounting to 116 pages of manuscript, he listened to the importunities of Martin Harris, who was giving him some assistance in the work of translating, and who desired to show that portion of the work to his friends. The result was the manuscript was stolen from him; the records were taken from Joseph by the angel, and he lost his power to translate for a season. After a time, however, he was permitted to go on with the work, but the Lord made it known to him that it was the design of those into whose hands the manuscript had fallen to wait until he had translated that part again, and then by changing the manuscript in their possession would bring it forth and claim that he could not translate the same record twice alike; and thus they would seek to overthrow the work of God. But the heavenly messenger commanded Joseph Smith not to translate again the part he had already translated, but instead thereof he should translate the "smaller plates" of Nephi, and that account was to take the place of Mormon's abridgment up to the latter days of the reign of King Benjamin. (Doc. and Cov., D&C 10.) Thus it is that we have the "words of Mormon," beginning on page 158, explaining how the "smaller plates" of Nephi came into his possession and attached to the plates containing the record he himself was making, and connecting the historical narrative of the "smaller plates" of Nephi with his own abridgment of Nephi's "larger plates." The "words of Mormon," interrupting as they do the history of the Nephites, have caused no little confusion in the minds of unthoughtful readers; but after it is understood that they are merely the link connecting the ecclesiastical history engraven on the "smaller plates," of Nephi to Mormon's abridgment, and they take the place of the first part of Mormon's record, the difficulty will disappear. One thing I cannot forbear to mention, and that is, in the part of the Book of Mormon translated from the "smaller plates" of Nephi, we find none of these comments or annotations mixed up with the record that we have already spoken of {158} as being peculiar to the abridgment made by Mormon--a circumstance, I take it, which proves the Book of Mormon to be consistent with the account given of the original records from which it was translated. There will be found, however, in this translation direct from the "smaller plates" of Nephi, as also in Mormon's abridgment, extracts from the old Jewish Scripture--especially from the writings of Isaiah--this is accounted for by the fact that when Lehi's colony left Jerusalem, they took with them copies of the book of Moses and the writings of the prophets, and a record of the Jews down to the commencement of the reign of Zedekiah, all of which were engraven on plates of brass (see I. Nephi v, 10-13), and the Nephite historians transcribed passages from these sacred records into their own writings. There are a few suggestions about these transcribed passages which may not be uninteresting to the reader, and which to the student will be invaluable, as they furnish an indirect evidence to the truth of the Book of Mormon. The Nephites having transcribed passages from the brass plates they carried with them from Jerusalem into their records, wherever such passages occur in the Book of Mormon, and corresponding passages are found in our English Bible, it will be seen by the reader that so far we have two translations of the writings of the old Hebrew prophets; and it will be found on comparison that the passages in the Book of Mormon are stronger and more in keeping with the sense sought to be expressed by the prophet than the corresponding passages and chapters in the Bible. As a proof of this I ask the reader to compare I Nephi xx and xxi, with Isaiah xlvii and xlix. In some instances there are sentences, in the Book of Mormon version of passages from Isaiah, not to be found in our English version, as witness the following: BOOK OF MORMON. BIBLE. O house of Jacob, come ye and O house of Jacob, come ye and let us walk in the light of the let us walk in the light of the Lord; _yea, come, for ye have all Lord.--_Isaiah ii_, 5. gone astray, every one to his wicked ways.--II Nephi xii_, 5. In other instances it will be found that the sense of the passages is different, and that the passages in the Book of Mormon best accord with the sense of the whole: {159} BOOK OF MORMON. BIBLE. Therefore, O Lord, Thou hast Therefore hast Thou forsaken forsaken Thy people, the house Thy people, the house of Jacob, of Jacob, because they replenished because they replenished from the from the east, and east, and _are_ soothsayers like unto hearken unto soothsayers like the the Philistines, and they please the Philistines, and they please themselves with the children of themselves with the children of strangers.--_Isaiah 11_, 6. strangers.--_II Nephi xii_, 6. Their land is also full of Their land also is full of idols; idols--they worship the work of their they worship the work of their own hands, that which their own own hands, that which their own fingers have made; and the mean fingers have made; and the mean man boweth not down, and the man boweth down, and the great great man humbleth himself not, man humbleth himself; therefore therefore, forgive him forgive him not.--_Isaiah ii_, 8, 9. not.--_II Nephi xii_, 8, 9. Thou hast multiplied the nation, Thou hast multiplied the nation, and increased the joy: they and not increased the joy: joy before thee according to the the joy before thee according to the joy in harvest, and as men rejoice the joy in harvest, and as men when they divide the spoil.--_II Nephi rejoice when they divide the xix_, 3. spoil.--_Isaiah ix_, 3. Observe, too, the difference in the clearness of the following passages: BOOK OF MORMON. BIBLE. And when they shall say unto And when they shall say unto you, seek unto them them that have you, seek unto them that have familiar spirits, and unto wizards familiar spirits, and unto wizards that peep and mutter; should that peep and that mutter; should not a people seek unto their God? not a people seek unto their God? for the living to hear from the for the living to the dead.--_Isaiah _II Nephi xviii_, 19. viii_, 19. Again the English translators of the Bible, in order to make the sense of various passages more clear, inserted here and there, words of their own; which are always written in _italics_, that the reader might know what words have been inserted by the translator, and for which he will find no exact equivalent in the original text. It is worthy of note that in those transcribed passages from the brass plates into the Book of Mormon, in almost every instance, the words in the Book of Mormon version are different to those substituted by the translators of the common English version; or are left out, as follows: BOOK OF MORMON. BIBLE. What mean ye? ye beat my people What mean ye _that_ ye beat my to pieces, and grind the faces people to pieces, and grind the of the poor.--_II Nephi xiii_, 15. faces of the poor?--_Isaiah iii_, 15. {160} The above is a case where the inserted word of the translator, which I have written in _italics_, is omitted, and to my mind the passage as it stands in the Book of Mormon is stronger, more beautiful, because more harmonious. Here is a passage where different words are used than those inserted by the translators: BOOK OF MORMON. BIBLE. Say unto the righteous, that Say ye unto the righteous, that it is well with them; for they _it shall be_ well _with him_; for they shall eat the fruit of their doings. shall eat the fruit of their doings. Woe unto the wicked! for they Woe unto the wicked! _it shall shall perish; for the reward of be ill with him_; for the reward of their hands shall be upon of his hands shall be given them.--_II Nephi xiii_, 10, 11. him.--_Isaiah iii_, 10, 11. I think it will be readily conceded that the above passage as it stands in the Book of Mormon is much superior to the version given in our common Bible, indeed it is so throughout, and when it is remembered that Joseph Smith and those who assisted in translating that work were most likely uniformed as to the supplied words of the translators being written in italics, it is an incidental evidence that those passages in the Book of Mormon to which are found corresponding passages in the Bible were not merely copied from the Bible, but in the Book of Mormon we have really another translation of those passages taken from original records of the Hebrews, uncorrupted by the hand of man, and hence more perfect. One suggestion more I would make to the readers of the Book of Mormon, and that is that they read it prayerfully, with a real desire to know if it is of God. If they will peruse it with that desire in their hearts, I am sanguine that the Spirit of God which searches all things, yea, the deep things of God, will bear witness to their understanding that the book is of divine origin, and they will have a witness from God of its truth. Such a promise, in fact, is contained within the book itself. When Moroni--into whose keeping the plates of the Book of Mormon were given--was closing up the sacred record previous to hiding it up unto the Lord until the time should come for it to be revealed as a witness for God, he engraved the following passage on the plates as words of counsel to those into whose hands the record should fall: And when ye shall receive these things (i.e., the things written in the Book of Mormon) I would exhort you that ye would ask God, the Eternal Father, in the name of Christ, if these things are not true; and if ye shall ask with a sincere heart, with real intent, having faith in {161} Christ, He will manifest the truth of it unto you by the power of the Holy Ghost; and by the power of the Holy Ghost ye may know the truth of all things (Moroni x, 4, 5). Here, then, is a means by which every person into whose hands the Book of Mormon falls may find out for himself, not from human testimony, not from the deductions of logic, but through the power of the Holy Ghost, whether the Book of Mormon is of divine origin or not. This test must be final, either for or against it, to every individual who complies with the conditions enjoined by Moroni. Those conditions are, that they into whose hands the record falls shall inquire of God with a sincere heart, with real intent, and having faith in Christ; and to those who so proceed he promises without equivocation that they shall receive a manifestation of its truth by the power of the Holy Ghost. Therefore, if these directions are complied with faithfully and honestly, and the manifestation follows not, then they may know it is not of God. If the manifestation comes, of course the divine origin of the book is confirmed, for the Holy Ghost would not confirm by any manifestation of its power an imposition. Therefore, reader, whoever you may be, undertake the reading of the Book of Mormon with a prayerful heart, and you will find in it a new volume of Scripture to you, a treasury of sacred knowledge able to make you wise unto salvation. _"We believe that no government can exist in peace, except such laws are framed and held inviolate as will secure to each individual the free exercise of conscience, the right and control of property and the protection of life."_ --_Joseph Smith, The Prophet_. {162} THE SECOND COMING OF THE MESSIAH AND EVENTS TO PRECEDE IT. BY ELDER B. H. ROBERTS. Of all events that will take place in the immediate future, the most important to mankind is the glorious appearing of the Son of God, generally spoken of as the Second Advent of the Messiah. And if there is one thing that the writers of Scripture are more explicit in than another, it is in relation to this all-important event. The writer of the Acts of the Apostles, giving an account of the last meeting of the risen Messiah with His disciples in Palestine, and His last words to them, says: "And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight. And, while they looked steadfastly toward heaven as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven" (Acts i, 9-11). From this we learn that the same person whom the disciples had seen go up into heaven was to return in like manner. And this agrees with the words of Jesus Himself. "For the Son of Man shall come in the glory of His Father, with His angels; and then he shall reward every man according to his works" (Mat. xvi, 27). From this last quotation we not only learn that the Son of God is to come in the glory of His Father, accompanied by His angels, but that He at that time _"Will reward every man according to his works."_ And to this testimony agrees that of other sacred writers. St. Jude, after referring to certain wicked characters who were like clouds without rain, or like raging waves of the sea foaming out their own shame, says: {163} "And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousand of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed and of all their hard speeches which ungodly sinners have spoken against Him." (Jude, 14, 15). Paul bears witness to the same thing: "For if we believe that Jesus died, and rose again, even so them also which sleep in Jesus will God bring with him. For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent them which are asleep. For the Lord himself shall descend from heaven with a shout, with the voice of the arch-angel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord" (i Thess. iv, 14-17). And again: "And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; when he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day" (ii Thess. i, 7-10). From the foregoing passages of Scripture the reader learns two very important things: first--that the Son of Man in a glorious manner is to return to this earth; second--that when He shall so come, it will be to execute judgment--to reward the righteous for their faithfulness, and to punish those who "know not God, and who obey not the Gospel, with everlasting destruction from the presence of the Lord and the glory of His power." No believer in the inspiration of the Scriptures can possibly doubt the truth of what these passages teach, viz., _that the Son of God will verily come, and that to judgment_! But in all other ages of the world, when God has decreed judgments upon a people or nation, He has first sent divinely-appointed messengers to warn them of the impending evil, that peradventure, some might repent and be saved. For example,--when God decreed that He would destroy the Antediluvians by a flood for their wickedness, he first sent Noah, a preacher of righteousness, among them to warn them of the approaching calamity: When destruction was hanging over the cities of the plain--Sodom and Gomorrah--the Lord sent His angels {164} to first gather out righteous Lot and his family: When destruction was decreed against Nineveh, the prophet Jonah was sent to cry repentance to the people, and in this instance the warning was heeded, and the calamity was turned aside: Whenever bondage, famine, disease, or judgment of any character, was about to overtake ancient Israel for their wickedness, prophets were sent to warn them, that they might repent and escape the sore affliction. This has been the course pursued by the Almighty in all ages and among all people; and now that mighty judgments are pronounced against the ungodly at the coming of the Son of God, may we not reasonably expect that God will be true to His custom in the past, and send messengers to warn the nations of the near approach of those calamities? Basing our conclusion on the experience of past ages, it would be reasonable to expect the Lord to so proceed. But the Scriptures themselves speak of a number of incidents that will take place as a preparatory work to the glorious coming of our Lord. Among these may be mentioned: I.--THE RESTORATION OF THE EVERLASTING GOSPEL. The great event is thus described by John the Revelator: "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him: for the hour of his judgment is come" (Rev. xiv, 6, 7). II.--THE COMING OF A MESSENGER. to prepare the way for the Son of God, when He shall come in the glory of His Father. This event is foretold by the prophet Malachi: "Behold, I will send my messenger, and he will prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fuller's soap: and he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years" (Malachi iii, 1-4). III.--THE COMING OF ELIJAH. to whom is given the peculiar mission of turning the heart {165} of the fathers to the children, and the heart of the children to the fathers. Malachi thus describes Elijah's mission: "Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their father's, lest I come and smite the earth with a curse" (Malachi iv, 5, 6). IV.--THE GATHERING OF THE SAINTS. The Scriptures are replete with passages in relation to this event, but I can here refer only to a few. When John the Revelator was about to foretell the downfall of Babylon, he says: "And I heard another voice from heaven, saying, Come out of her, my people, that ye may not be partakers of her sins, and that ye receive not of her plagues. For her sins have reached to heaven, and God has remembered her iniquities. Reward her even as she rewarded you and double unto her double according to her works: in the cup which she hath filled, fill to her double" (Rev. xviii, 4-6). The Psalmist bears this testimony: "Our God shall come, and shall not keep silence: a fire shall devour before him and it shall be very tempestuous round about him. He shall call to the heavens from above, and to the earth, that he may judge his people. _Gather my saints together unto me; those that have made a covenant with me by sacrifice_. And the heavens shall declare his righteousness: for God is judge himself" (Psalm i, 3-6). So Isaiah: "And it shall come to pass in the _last days_, that the mountain of the Lord's house shall be established in the _top of the mountains_, and shall be exalted above the hills; and all nations shall flow unto it" (Isaiah ii, 2-4). "And he will lift up an ensign to the nations from afar, and will hiss unto them from the end of the earth: and, behold, they will come with speed swiftly" (Isaiah v, 26, 27). "And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel [not the Jews alone, but _all Israel_], and gather together the dispersed of Judah from the four corners of the earth" (Isaiah xi, 12). So Paul: "Having made known to us the mystery of his will * * * that in the dispensation of the fullness of times he might _gather together in one_ all things in Christ, both which are in heaven, and which are on earth; even in him" (Eph. i, 9, 10). {166} And lastly, the testimony of Jesus: "And they shall see the Son of Man coming in the clouds of heaven, with power and great glory. And he shall send his angels with a great sound of trumpet, and they shall gather his elect from the four winds, from one end of heaven to the other" (Matt. xxiv, 30, 31). All believers in the Holy Scriptures, then, must believe in and are looking forward to the glorious coming of the Son of God. They also must believe that these _four_ events we have named, will precede that coming. That is, they believe and are expecting that when those judgments connected with the coming of the Messiah are about to overtake the inhabitants of the earth, an ANGEL will come with the Everlasting Gospel, which must be preached to all nations; that a MESSENGER will come to prepare the way before the Lord, that ELIJAH will come to turn the hearts of the fathers to the children, and _vice versa_; and that God's SAINTS will be gathered together. And now, in all sincerity of heart, and in the fear of God, the writer testifies to all men unto whom his words may come, that the first three events have taken place, and the fourth, the gathering of the Saints, is now going on, and the coming of the Son of God, together with the attendant judgments, are near at hand. THE RESTORATION OF THE GOSPEL occurred in the following manner: In the spring of 1820, Joseph Smith, then a lad between fourteen and fifteen years of age, being exercised on the subject of religion, and not knowing which of the contending sects of religion were accepted by God as His Church, fortunately came upon that excellent advice given by the Apostle James, viz.: "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him" (James i, 5). In full, child-like confidence that God would fulfil His word, he called upon the Lord in prayer, and in answer received an open vision, in which he beheld the Father and the Son, who revealed to him the startling truth that man had transgressed the laws of the Gospel, changed the ordinances, broken the everlasting covenant, and that none of the churches or sects were acknowledged of His as His church or kingdom, and he was commanded to join none of them. He was {167} also informed that the time was at hand when the Gospel would be restored, and was told that he was a chosen instrument to assist in bringing about the purposes of God. Let not the reader impatiently cast away this tract at the statement that God did not acknowledge any of the sects or churches as His church or kingdom. Let it be remembered, according to the prophecy of the Revelator we have quoted (Rev. xiv, 6, 7), that every nation, kindred, tongue, and people in the hour of God's judgment, are to be without the Gospel, or why would there be any need of an angel being sent from heaven with it to the earth, if it was anywhere on the earth? The learned John Wesley said that the reason the extraordinary gifts of the Holy Ghost were no longer enjoyed was because the love of many waxed cold, the Christians had turned heathens again and only had a dead form left (Wesley's works, vol. VI, ser. 89). The Church of England in her Homily on Perils of Idolatry (page 3) says: "Laity and clergy, learned and unlearned, all ages, sects and degrees have been drowned in abominable idolatry, most detested by God and damnable to man for eight hundred years or more." But to return to our account of the restoration of the Gospel. More than three years passed before Joseph Smith was again blessed with a heavenly vision. But on the night of the 21st of September, 1823, while engaged in prayer in his bedchamber, "I discovered," says he, "A light appearing in the room, which continued to increase until the room was lighter than at noonday, when immediately a personage appeared at my bed-side, standing in the air, for his feet did not touch the floor. * * * Not only was his robe exceedingly white, but his whole person was gloriously beyond description; and his countenance truly like lightning. * * * He called me by my name, and said unto me that he was a messenger sent from the presence of God to me, and that his name was Moroni. That God had work for me to do, and that my name should be had for good or evil among all nations, kindred, and tongues; or that it should be good or evil spoken of among all people. He said that there was a book deposited, written upon gold plates, giving an account of the former inhabitants of this [the American] continent, and the source from whence they sprang. He also said that _the fullness of the everlasting Gospel was contained in it_, as delivered by the Savior to the ancient inhabitants [or America]. Also that there were two stones in silver bows (and these stones, fastened to the breastplate, constituted what is called the Urim of Thummim) deposited with the plates, and the possession and use of these stones was what constituted Seers in ancient or former times, and that God had prepared them for the purpose of translating the book." The angel then quoted a number of prophecies from the Jewish Scriptures, among them the first part of the third chapter {168} of Malachi, and also the fourth chapter of the same book, the eleventh chapter of Isaiah, and the second chapter of Joel, from the twenty-eighth verse to the close. He stated that these prophecies would be fulfilled in this generation. Four years after this first visit of the heavenly messenger, in the meantime being instructed by him in doctrine and principle, the tablets containing the ancient history of America, together with the Urim and Thummim by which they were to be translated, were given into his charge. In the course of two years the work of translation was completed, and in the winter of 1829-30 the Book of Mormon--for so the record is called--containing the "fulness of the everlasting Gospel," as taught to the ancient peoples of America, was given to the world. Nor is the world asked to receive this important message on the statement of Joseph Smith alone, but the Lord has given other witnesses, and their statement has been published with every edition of the Book of Mormon, and is as follows: THE TESTIMONY OF THE THREE WITNESSES. "Be it known unto all nations, kindreds, tongues, and people unto whom his work shall come, * * * We declare with words of soberness that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, * * and the engravings thereon, and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true; and it is marvelous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it; wherefore, to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment seat of Christ, and shall dwell with Him eternally in the heavens." "OLIVER COWDERY, "DAVID WHITMER, "MARTIN HARRIS." Though these three witnesses; through transgression, lost the Spirit of God, and wandered away from the fold of Christ, they never denied the testimony they bore to the truth of the Book of Mormon. Two of them previous to their death came back to the Church, and died in the faith. The other--David Whitmer--died at Richmond, Mo., in January, 1888, and on his deathbed, as he had always done previously, solemnly declared that his testimony concerning the Book of Mormon was true. THE COMING OF THE MESSENGER. While the Book of Mormon was in course of translation, a very important event took place, viz, the coming of the MESSENGER {169} to prepare the way for the coming of the Lord. This is described by Joseph Smith as follows: "We (Joseph Smith and Oliver Cowdery) still continued the work of translating; when in the ensuing month (May, 1829), we, on a certain day, went into the woods to pray, and inquire of the Lord respecting baptism for remission of sins. "While we were thus employed, praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and having laid his hands upon us, he ordained us; saying unto us--'Upon you, my fellow servants, 'in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins,' and this shall never be taken from the earth, until the sons of Levi do offer again an offering unto the Lord of righteousness.' "The messenger who visited us on this occasion, and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament; and that he acted under the direction of Peter, James and John who held the keys of the Melchisedec Priesthood, and who would in due season visit us and confer that, the higher Priesthood, upon us, which holds the keys of the laying on of hands for the gift of the Holy Ghost, and right to all the offices in the church." Subsequently, in fulfilment of this promise, Peter, James, and John came to them, and conferred upon them the higher order of priesthood--the Melchisedec. This gave them the keys of all the spiritual blessings of the Church of Christ, and the power and authority to organize the Church and Kingdom of God upon the earth. ELIJAH COMES. In 1836, in the Kirtland Temple, Ohio, Elijah the Prophet came, in fulfilment of Malachi's prophecy (Mal. iv, 5, 6), and made known those principles which would turn the hearts of the fathers to the children, and the hearts of the children to the fathers, viz., the doctrine of salvation for the dead. From the keys of knowledge which Elijah restored great light has been thrown upon the plan of salvation, showing it to be more perfect and more extensive than ever man dreamed of in his philosophy. It is learned from the keys of knowledge which he restored that the innumerable millions who have died without a knowledge of Christ or of His Gospel, together with those who have been deceived by the teachings of pseudo ministers of Christ, are not eternally lost, but that since the spirit of man when separate from the body retains all the faculties of mind, the gospel is preached in the spirit-world to the disembodied spirits, and that on condition of their {170} accepting the Gospel, and living according to the laws of God in the spirit, they may be saved on condition of the outward ordinances of the Gospel being administered vicariously for them upon the earth by their agents--their relations. That the Gospel is preached to departed spirits is evident from the Scriptures. Peter said: "For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: _by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the long suffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water"_ (I Peter iii, 18-20), Men may turn and twist that passage all they please, but its plain simple statement is that the spirit of Christ, while His body lay in the tomb, went and preached to the spirits which were disobedient in the days of Noah. And again he says: "For for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit" (I Peter iv, 6). That the ancient Saints also knew something about performing ordinances vicariously for the dead is evident from this remark of the Apostle Paul: "Else what shall they do which are baptized for the dead if the dead rise not at all? why are they then baptized for the dead" (I Cor. xv, 29). And we ask--if there was no such thing among the ancient Saints as baptism for the dead, why, then, does Paul refer to it in such positive terms? The Gospel of Christ is not limited in its powers to save to this life, or this world alone. Its powers enter into the spirit-world. And by its proclamation in the world of spirits the fathers will learn that they are dependent upon the children still in this world for the performance of the outward ordinances of the Gospel; hence, their hearts will be turned to the children. The children on the earth will learn that it is within their power to attend to ordinances of the Gospel for their progenitors; hence, the hearts of the children will be turned to the fathers. It is because of this--because of the knowledge restored by Elijah, that the Latter-day Saints, wherever they have planted their feet, have sought, even in the days of their greatest poverty, to build a temple, the {171} proper place in which to attend to these ordinances for the dead; and they thus witness to the world that the hearts of the children are turned to the fathers. KEYS OF GATHERING RESTORED. The same day that Elijah came to the Kirtland Temple--3rd April, 1836--Moses came also, and committed the Keys of the Gathering of Israel from the four quarters of the earth, and the leading of the Ten Tribes from the land of the north. And it is because he came and restored that authority, and communicated the commandment for the Saints to gather together, that thousands have left their homes in the land of their birth, and have cast in their lot with the Latter-day Saints in the land of America, and are now where the prophets predicted the people of God and the House of God would be established in the last days--"in the tops of the mountains"--and some out of all nations are flowing unto them, and they are taught in the ways of the Lord, and are seeking to walk in His paths (see Isaiah ii, 1-4). The cry from heaven which St. John heard in his visions is now of a truth being sounded among the nations: "Come out of her (Babylon), my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities" (Rev. xviii, 4, 5). And the Saints by their flight to the gathering places which God has appointed, as well as by word, are testifying to the world that the hour of God's judgment is at hand, and they are seeking to be prepared for the coming of the Messiah. Thus the most important events which are to take place before the glorious coming of the Son of God have been fulfilled. We know not the day nor the hour in which the Master will come, but we know that the preparatory work to that event has made considerable progress:--The GOSPEL has been restored to the earth, and is being preached to all nations for a witness that the end is near:--The MESSENGER has come and restored the authority of God to man, that the way might be prepared for His coming and judgment:--ELIJAH has come and performed his mission:--And the SAINTS are gathering together to the tops of the mountains, and are building up the House of God. And as the fig tree putting forth its leaves proclaims the approach of summer, so these things indicate the near approach of that time when the Son of God will be "revealed from heaven with his mighty angels in flaming fire, taking vengeance on them that know not God {172} and who obey not the Gospel of our Lord Jesus Christ." This is the word of God and remember, O reader! that it is written, though heaven and earth pass away, not one jot nor tittle of the word of God shall fail, but all shall be fulfilled. Despise not this testimony and warning because he who bears it is a representative of a cause and people everywhere spoken against. Remember that Satan has ever opposed the work of God, and those who labored to establish it. If he did so in former ages, will not this opposition be more fierce in the dispensation when the work of God is to become triumphant, resulting in the overthrow of the powers of darkness and binding them? Such, it would seem, are the plain dictates of reason--such are the facts. Be not deceived, then, reader, whoever you may be, by the infamous falsehoods in circulation about the Latter-day Saints, but examine these things with a prayerful heart that you may know of their truth and escape the calamity that shall befall those who "reject the counsels of God against themselves." _"Seek to know God in your closets, call upon Him in the fields. Follow the directions of the Book of Mormon, and pray over and for your families, your cattle, your flocks, your herds, your corn and all things that you possess; ask the blessings of God upon all your labors, add everything that you engage in."_ --_Joseph Smith_. {173} THE CHARACTER OF THE MORMON PEOPLE. BY ELDER B. H. ROBERTS. INTRODUCTION. In the ancient City of Rome, at the time that St. Paul went there on an appeal to Caesar's judgment seat, about the year 62 A.D., the followers of Christ were denominated, "That sect which is everywhere spoken against." And as it was with the Christians then, so it is with the "Mormons" now. Everything that is wicked or damnable was once charged upon the Christians. Even the just historian Tacitus was so far deceived by the wicked misrepresentations of their enemies, as to speak of them as "a set of people who were holden in abhorrence for their crimes, and called by the vulgar 'Christians.'" He also says--speaking of them as a body--"They were criminals, and deserving the severest punishment." The same writer calls their religion a "pernicious superstition." Indeed, we may say to the opponents of "Mormonism," however skilful they may be in the use of calumny or the distortion of facts, it would be difficult for them to charge upon the "Mormons" more heinous crimes than were charged upon primitive Christians. It was commonly reported of them that in the celebration of the Eucharist they were in the habit of slaying a male child, whose flesh they ate, and whose blood they drank in remembrance of the body and blood of the founder of their religion. In short, they were held to be the enemies of mankind, the disturbers of social customs, and a standing menace to all governments; while their religion was looked upon as the sum of villainy and absurdity. In the same light the "Mormons" are regarded to-day. But perhaps I shall be pardoned for suggesting that it is just possible that the world is as much mistaken respecting the character and religion of the "Mormons" now, as it formerly was respecting the "Christians" and their religion. No prejudice is so cruel as that growing out of religious controversy. At any rate, we know that the most cruel wars {174} have risen through a determination to resist religious innovations, or efforts to reform religious systems. While the acts of inhuman cruelty, which most disgrace our race, have been perpetrated in vain endeavors to suppress what have been considered heresies, and silence their advocates. In short, the most unrelenting hatred, the most lasting prejudices have grown out of differences in religious opinions. The Messiah, doubtless, was guided as much by His knowledge of human nature as He was by inspiration when He exclaimed: "Think not that I have come to bring peace upon earth; I came not to send peace, but a sword. For I came to set a man at variance against his father, and the daughter against her mother, and the daughter-in-law against her mother-in-law. And a man's foes shall be they of his own household" (Matt. x, 34-36). It is because "Mormonism" involves a religious controversy that the prejudices against it are so deep seated, and the misrepresentation of its devotees so persistent. Joseph Smith, in his youth, announced a new revelation from God; and as the Christian world had been, and are, taught that no more revelation is to be given, that the Bible contains all that God ever did, and all that He ever will reveal to man, the proclamation that God had again spoken aroused the ire of the religious teachers of that day, and when, in spite of their efforts to stay its progress, they saw the Church of Jesus Christ of Latter-day Saints increasing in numbers and influence, these pseudo religious teachers sought to overwhelm with falsehood, misrepresentation and slander what they could not overcome with reason and fairness. And the absurd, childish stories then invented by religious opponents of "Mormonism" they still rehashed with variations to suit ever shifting conditions, the mass constantly growing as fast as new falsehoods or distorted facts can be marshalled into service. On this point I quote the following from the _New York World_ of recent date. The _World_ is one of the leading journals of America, and, in giving an epitome of the history and faith of the "Mormons," it said: "In matters of dogma there was little or nothing in its creed to distinguish it from any other orthodox sect, but its possession of an alleged addition to the Bible and the austerity and severity of the code of morals inculcated drew to it immediately a large following. The same spirit of intolerance which in Massachusetts slit the ears of Quakers and banished Baptists under pain of death, blazed forth as fiercely as in the days of Athanasius and Arius. The pulpit rang with denunciations of the new sect, every calumny that could be invented was {175} invented and believed, and the Mormons were driven from place to place, robbed, beaten, imprisoned and murdered, exactly as the founders of every other Christian sect were persecuted." THE CAUSE OF MISREPRESENTATION. There are two classes of men in Utah who are interested in defaming the character of the "Mormon" people. These are the religious and political adventurers who have drifted into the Territory. The former went there professedly to convert the "Mormons" from the error of their way; but not being successful in getting sufficient converts from the "Mormon" Church to establish congregations that could pay their salaries, they have ever been dependent upon the people of the Eastern States for their support and means with which to build churches. They soon discovered that the amount of means they could raise depended upon the strength of the feeling they could incite in the minds of their supporters in the Eastern States. The more licentious and blood-thirsty the "Mormon" community was represented to be, the greater Christian heroes were these ministers considered, and therefore the more readily were "ducats" poured into their laps to carry on this spiritual war, against the supposed man of sin situated in the Rocky Mountains. Granting a few honorable exceptions, these professed ministers of Christ have invented and retailed the most abominable falsehoods respecting the Latter-day Saints, well knowing that the prejudice existing against the "Mormon" religion would so blind the eyes and close the ears of the people that it would be next to impossible for their calumnies and misrepresentations to be exposed. And if now and then their base purposes were brought for a moment to the light, and some few of their falsehoods contradicted, the effect could only be momentary, and the exploded sensational reports of "Mormon" atrocities would be supplanted by ten thousand others more horrible but equally baseless. The political adventurers, alluded to in the above, are men who have come into the Territory principally by being appointed to the Federal offices within the gift of the President of the United States. It must be understood that a Territory in the American Government occupies much the same relationship to that government that a crown colony does to the imperial government of Great Britain; and the President appoints the Governor, Secretary, the District judges, the Marshal, Commissioners, {176} and indirectly a number of other officers in the Territory. It has been the policy of the chief executives of the nation in the past to reward their supporters, or the supporters of their political friends in the respective states with appointments to these positions; and to satisfy popular clamor raised by religious opponents, men with avowed hatred of "Mormonism" have usually been sought to fill these Federal offices. Another fact bearing on the character of these appointees must be taken into consideration; and that is, as a general thing, men who will consent to accept an appointment to positions in the Territories are fifth or sixth rate politicians, whose political prospects where they are known have dwindled to a forlorn hope. No man who has an opportunity of succeeding in political or business life in his own state will consent to abandon his prospects and life long associations for a temporary position in a Territory where, from the very nature of things, he can never hope for a hearty support of the people among whom he thrusts his unwelcome presence. Why? Because he is not of them. He is not their choice for the position; he is not responsible to the community for the manner in which he discharges his official duties--a condition of affairs that is absolutely incompatible with the existence of harmony between the administrator of the laws and the community they effect, in a country where the people are educated to the idea that "Governments derive their just powers from the consent of the governed." I find these two points relative to political and ecclesiastical adventurers sustained by the testimony of James W. Barclay, a member of the British Parliament, who visited Utah in 1883, and published the results of his observations in the January No., 1884, of the _Nineteenth Century_. The _Century_ is a monthly magazine published in London. He says: "I apprehend that the animosity of Mormonism is principally due to the efforts of the host of hungry office-seekers who would find lucrative posts in Utah were the Mormons disfranchised, and by the missionaries from the Eastern States who come to turn the Mormons from the error of their ways, and whose income depends on the strength of the feelings they can excite in their supporters. Utah is still a Territory, and, as such, its Governor, Lieutenant-Governor and Marshal, and other officials of the Federal Government, are nominated by the President of the United States, and are of course non-Mormons; but the municipal and other local officials are elected by the Mormons. If the Mormons could be disfranchised in a body, 500 lucrative posts in Utah would be open to Gentile office-seekers. According to the legislature which might be adopted, the offices would be filled {177} either by the President of the United States or by the small minority of Gentiles in Utah." MORMONS WRONGED BY A SENSATIONAL PRESS. Unfortunately the religious and political adventurers in Utah can succeed in their designs the more readily because the agents sending out the _Associate Press_ dispatches to the entire press of the country are in sympathy with these parties or controlled by them; so that all information going out to the country at large from that source is generally distorted to the disparagement of the "Mormons." In addition to this, it will be remembered that the American Press is nothing if not sensational. This is true in a general sense, it is doubly so in relation to the "Mormon Question." Ever ready to pander to the prejudice of the populace, and finding the "Mormon" people the victims of popular hate and without political influence, the American Press has recklessly traduced the character of as noble a community as ever graced God's earth. Every sensational rumor derogatory to their character has been seized upon with avidity and published without reserve, while the correction of the mis-statements or the vindication of their character has seldom struggled through the columns of the press to the public eye. The people of America, and other countries, too, have taken everything for granted that has been said against the "Mormon" people, no matter how absurd it is, or how unreliable the source from whence it came. Very few men have had the fairness to investigate "Mormonism" for themselves, or inquire into the character of the "Mormon" people. Respecting the misrepresentation of the "Mormon" people and the source from whence the public has drawn its views and fed its prejudices, I introduce the testimony of Mr. Phil. Robinson, an English journalist and correspondent of note, and a traveler of world wide experience; and who is at present the editor of the _Court and Society Review_, published in London. Mr. Robinson went to Utah in 1882, where he remained for three months. He visited nearly every town and village in the Territory, and saw the people at their firesides and at work in their fields, as well as in their public meetings--in fact he saw them in all the relations of life--and on the subject of their misrepresentation, he says: "Whence have the public derived their opinions about it [meaning {178} Mormonism]? From anti-Mormons only. I have ransacked the literature of the subject, yet I really could not tell any one where to go for an impartial book about it later in date than Burton's "City of the Saints" published in 1862. There is not, to my knowledge, a single Gentile work before the public that is not utterly unreliable from its distortion of facts. How can anyone have respect for literature or the men who, without knowing anything of the lives of Mormons, stigmatize them as profane, adulterous and drunken? These men write of the squalid poverty of the Mormons, of their obscene brutality, of their unceasing treason towards the United States, of their blasphemous repudiation of the Bible, without one particle of information on the subject, except such as they gather from the books and writings of men whom they ought to know are utterly unworthy of credit, or from the verbal calumnies of apostates; and what the evidence of apostates is worth history has long ago told us * * * I am now stating facts; and I, who have lived among the Mormons and with them, can assure my readers that every day of my residence increased my regret at the misrepresentation these people have suffered" ("Sinners and Saints," Roberts and Sons, Boston). TESTIMONY OF NON-MORMON WITNESSES. I here introduce the testimony of a number of non-"Mormon" witnesses to the character of the "Mormon" people and their religion. First, I refer to the article by Mr. Barclay, M. P., published in the _Nineteenth Century_, January, 1884: "Mormon home-steads have a tidier appearance than is usual in the West, and the general air of comfort and prosperity which prevails is the best evidence of the persevering, industrious habits of the people...There is nothing peculiar in the Mormon creed to account for the great influence which Mormonism exercises among its followers. "The success of Mormonism and its steady progress must therefore be due either to the manner in which Mormons carry into practice the religion they profess, or to its organization. In my opinion the results are due to two influences. First, there is no religious caste or class. From the president downwards, the office-bearers of the Church are selected by the voice of the Mormon community; they require no special qualification, and no one receives any salary or other emolument; the missionaries dispatched to all parts of the world do not receive even traveling expenses. And, in the second place, Mormonism interests itself as much in the temporal as in the spiritual concerns of its members: Church and State are, in short, identical. "The Mormon community is an enlarged family, bound together by privileges and duties, one principal duty being to care for the helpless and the needy. At the same time, every individual has full freedom of action. There is no compulsion on any Mormon beyond the public opinion of his fellows, and none is possible. Apostasy {179} even does not appear to be attended with serious consequences to the apostate's material interests. Some of the largest merchants in Salt Lake City have apostatized from the Church, and although the population of Utah is about nine-tenths Mormon, their business seems to prosper as before.... "In morality, as far as shown by statistics, the Mormons greatly excel the Gentiles in their midst, and the general population of the States. In the winter of 1881, a census was taken of the prisoners in Utah, with the following result:--In the City prison were twenty-nine convicts, and in the County prison six convicts, all non-Mormons. In the penitentiary, out of fifty-one prisoners only five were Mormons, two of whom were for polygamy; and of 125 prisoners in the lock-ups, eleven were Mormons, some for polygamy. "The arrests in Salt Lake City, from the 1st of January to the 8th of December, 1881, were classified as follows: Mormons: Non-Mormons: Men and boys 163 Men and boys 657 Women 6 Women 194 Total 169 Total 851 "Of the population of Salt Lake City, about 75 per cent. is Mormon, and 25 per cent. non-Mormon. Of the suicides in Utah, 90 per cent., and of the homicides and infanticides 80 per cent., are committed by the 17 per cent. of non-Mormons. . . . . "The Mormons, as a people, are tolerant, temperate, peaceable, and industrious. Temperance is in some cases carried to the extreme of abstinence from alcohol of all kinds, tobacco, and tea. Before the Federal Government exercised so much authority as now, drinking saloons and other establishments of vice were prohibited; and, although a few professing Mormons keep drinking saloons, they are held in disgrace.... "Certain it is that, whatever the causes may be, there is among the Latter-day Saints a mutual feeling of helpfulness and trust, and whatever the Gentiles may say, the sentiments towards the heads of the community are respect, confidence, and I might say affection. I had the pleasure of traveling for some days in the company of a Mormon Elder, a gentleman of great ability, intelligence and courtesy, and I was much struck by the evident cordiality of his reception by his co-religionists, as well as by his genuine kindness, without any tinge of condescension towards his humbler brethren. There was on both sides an evident feeling of perfect equality combined with respect and affection. It is the same with the President. So far as I observed and could learn, President Taylor is regarded with greater respect by the Mormons than is the President of the United States by its citizens, and at the same time his office is open to all, and he is prepared to hear what the humblest Mormon has to say." Again I turn to the testimony of Mr. Robinson: "I have seen and spoken to and lived with Mormon men and women of every class, and never in my life, in any Christian country, {180} have I come in contact with more consistent piety, sobriety and neighborly charity. I say this deliberately, without a particle of odious sanctimony, these folks are in their words and actions as Christian as ever I thought to see men and women . . . The Mormons are a peasant people, with many of the faults if peasant life, but with many of the best human virtues as well....The demeanor of the women in Utah, as compared with Brightan or Washington, is modesty itself; and the children are just such healthy, vigorous, pretty children as one sees in the country or by the sea-side in England...... Utah-born girls, the offspring of plural wives, have figures that would make Paris envious; and they carry themselves with almost oriental dignity. There is nothing, so far as I have seen, in the manners of Salt Lake City to make me suspect the existence of that licentiousness of which so much has been written, but a great deal on the contrary to convince me of a perfectly exceptional reserve and self-respect. It is only a blockhead that could mistake the natural gayety of the country for any other than it is. I know, too, from medical assurance, that Utah has the practical argument of healthy nurseries to oppose to the theories of those who attack its domestic relations on physiological grounds. . .. A healthier and more stalwart community I have never seen; while among the women I saw many refined faces, and remarked that robust health seemed the rule.... "Mutual charity is one of the bonds of Mormon union. It is published officially that the bishops of every ward are to see there are no persons going hungry.' What a contrast to turn from this text of universal charity to the infinite meanness of those who can write of the whole community of Mormons as 'the villainous spawn of polygamy!' . . . Instead of the Mormons being as a class profane, they are as a class singularly sober in their language, and indeed in this respect resemble the Quakers. "The payment of the tithings is as nearly voluntary as the collection of a revenue necessary for carrying on a government can possibly be allowed to be... It is not true that the Church interferes with the domestic relations of the people. When I remember what classes of people their men and women are chiefly drawn from, and the utter poverty in which most of them arrive, I cannot in sincerity do otherwise than admire and respect the system which has fused such unpromising material of so many nationalities into one homogeneous whole."--Sinners and Saints." Bishop D. S. Tuttle, for years an Episcopal clergyman in Salt Lake City, an opponent of "Mormonism," but an honorable one, in a lecture on "Mormonism," delivered in New York and published in the New York _Sun_, says: "In Salt Lake City alone there are 17,000 Latter-day Saints. Now, who are they? I will tell you, and I think, that after I have concluded, you will look on them more favorably than you have been accustomed to do. Springing from the centre of your own State (N.Y.) in 1830, they drifted slowly westward until they finally rested in the Basin of the Great Salt Lake. I know that the people of the east have obtained the most unfavorable opinion of them, and have judged them unjustly. They have many traits that are worthy of admiration, {181} and they believe with fervent faith that their religion is a direct revelation from God. We of the east are accustomed to look upon the Mormons as either a licentious arrogant or rebellious mob, bent only on defying the United States Government and deriding the faith of the Christians. This is not so. I know them to be honest, faithful, prayerful workers, and earnest in their faith that heaven will bless the Church of Latter-day Saints. Another strong and admirable feature in the Mormon religion is the tenacious and efficient organization. They follow with the greatest care all the forms of the old church." I next quote from the contribution of the Rev. John C. Kimball of Hartford, Connecticut, U. S. A., to _The Index_, published in Boston, Mass., 1884. After introducing the testimony of a number of writers to the general good character of the "Mormon" people, he says: "Still stronger is the evidence derived from official statistics as to their intelligence and virtue. In Salt Lake City, in 1881, the published reports show that the arrests for crime were _fourteen times_ as many among the Gentiles, in proportion to their number, as among the Mormons; and taking the Territory as a whole, the Gentile population furnished _forty-six_ convicts in the penitentiary, where the Mormon population, number for number, furnished one! According to the United States census, Massachusetts has four times as many convicts to the same population as Utah; four and a half times as many idiots and insane, and nine times as many paupers. Utah in school attendance, according to the same authority [the United States census for 1880], is ahead of Massachusetts; and with all that has been said about the ignorance of its people and its immense foreign immigration, its proportion of people that cannot read and write is put down as less than that of New England. And still more striking, the women there instead of being kept in ignorance and subjection, are educated in the same studies and to the same extent as the boys and men, are equally fitted to earn their own living out in the world and to maintain an independent career." Captain Burton, of the British army, published in 1862, a book on the "Mormon" people and faith called the _City of the Saints_. He says: "Mormonism is emphatically the faith of the poor. . . I cannot help thinking that morally and spiritually as well as physically its proteges gain by their transfer from Europe to Utah. . . . In point of more morality, the Mormon community is perhaps purer than any other of equal numbers. . . . The penalties against chastity, morality and decency are exceptionally severe. . . . I was much pleased with their religious tolerance. The Mormons are certainly the least fanatical of our faiths, owning like the Hindus, that every man should walk his own way, while claiming for themselves superiority in belief and practice." {182} Testimony of like character and of equal respectability could be adduced without limit, but we think sufficient is here set down to convince people disposed in the least degree to be fair-minded, however prejudiced they may previously, have been, that the reckless charges of crime and immorality made against the Latter-day Saints in Utah by their enemies, are wickedly false, and have been invented to deceive. I ask you again to cast your eye over the statements presented to you, and consider the character of the men who make them. They are not the statements of the occasional tourist of a day, but the conclusions of men of thought and travel and education, who visited Utah for the express purpose of becoming acquainted with the strange faith, and, to the world, the still stranger people. "POLYGAMY." I shall be told, however, that the "Mormons" believe in and some of them practise a plurality of wives, and therefore they must be a bad people. But not so fast. Before such a conclusion is drawn it will be necessary to prove that a plurality of wives as practised by the Mormons is in and of itself evil. That principle is as much a part of the religious faith of the women as of the men, and is practised by and with the consent of all parties concerned. It is practised because the people believe that God has commanded it by revelation direct to the Church, for the accomplishment of His own wise purposes--the rearing of a purer and better race of people. Their faith in that revelation is considerably strengthened by reading in the Holy Scriptures how God favored and blessed with His approval that form of marriage among the worthy patriarchs of old; nay, how even God Himself gave to David, according to His own Word (2 Sam. xii., 7, 8), a plurality of wives; thus becoming a party to the evil, if evil it was. But that which God sanctions and approbates can never be said to be evil. And that God did sanction the plural wife system of marriage and approve it is evident from the lives of nearly all the patriarchs and prophets spoken of in the Bible. I know it is said by Christians that this was in very ancient times, when people lived under the Mosaic Law, and that the law of carnal commandments was superceded by the new dispensation under Christ. Very well, then, shifting the controversy to what is known as the Christian dispensation, we challenge {183} the whole world to produce a single passage from the New Testament directly condemning the plural marriage system of the old patriarchs, or a passage which, by fair interpretation, even by implication condemns it. Such a passage cannot be found. And yet the writers of the New Testament did not hesitate to condemn in the most direct and positive manner every species of sin;--strange, is it not, that they failed to condemn plural marriage, if it was by them or their Master considered sinful? The fact becomes more strange when it is understood that they lived in a country and among a people who practised it. Furthermore, Abraham, Jacob, and the prophets were frequently the theme of conversation and discourse with the writers of the New Testament, and if the plural wife system practised by them was sinful, is it not singular that no condemnation of it should creep into the pages of the New Testament somewhere? I apprehend that much of the prejudice existing against the marriage system of the Latter-day Saints arises from confounding it with the polygamy of the East--with the harems of Turkey, or the bigamy occasionally practiced in Christian communities; yet we hope to show, so far as may be shown in a few brief sentences, that there is not and cannot be, from the very nature of society in Utah, anything that resembles the Eastern harem, nor do the evils exist which grow out of the ordinary case of bigamy. In the first place, women in Utah are as free to marry whom they please as they are in any part of the world. Mr. Phil. Robinson says:-- "It is a mistake to suppose there are no educated women in Utah: . . . the young ladies appear as free and independent as in other parts of the United States. . . . if the women of Utah are slaves, their bonds are loving ones and dearly prized. They are today in the free and unrestricted exercise of more political and social rights than are the women of any other part of the United States."--"Saints and Sinners." To this add the testimony of Mr. Barclay, in the article from the _Nineteenth Century_, before quoted:-- "The young ladies appear as free and independent as in other parts of the United States; and, if I might hazard an opinion, the young men of Mormondom will find considerable difficulty in persuading them to be content with the share of a husband." The women of Mormondom are as free to bestow or withhold their hands in marriage as they are in England, and {184} there has not been a day since 1862--the year in which the first law of Congress was passed against polygamy--but what it has been within the power of the wife or wives of a man to send him to the penitentiary, the United States Courts being only too glad to entertain her suit, and break up the polygamous family associations. Yet, in all these years, there have not been half-a-dozen such cases. This entire freedom of women among the "Mormons" robs their plural marriage system of every feature of resemblance to the polygamy of the East; and what is here set down proves that whatever of plural marriage exists in Utah, does so by the mutual consent of all the parties concerned. In common bigamy the first marriage is studiously concealed by the party contemplating the second marriage. A man represents himself to a lady as a bachelor, and under false pretences and fraud obtains possession of her person. Soon she discovers that she has been betrayed, deceived, degraded,--the sense of shame and sorrow following producing indescribable misery. Nor has it been less productive of evil to the first wife. Her happiness, too, has been wrecked by the perfidy of the wretch she called husband. She has been neglected, abandoned, made an outcast. Where she looked for loyalty, she found treason; where she implicitly trusted, she has been deceived, and her misery and shame is as great as the other victim's. Now, none of these evils grow out of the plural marriage system of the Mormons. In the first place, a plurality of wives, under certain conditions and restraints, is one of the social institutions of the Society of Utah, and has been for more than a generation. As before remarked, it is practised because the "Mormon" people believe it is commanded of God; it is therefore accepted by both man and woman as part of their religious faith, and is regarded as such by the whole population,--as well by those who do not practise it as by those who do. Consequently it breeds no scandal; it brings no reproach. The position of the plural wife is just as honorable, in every sense of the word, as that of the first wife. She is, in fact, a wife, with all the holy associations growing out of that relationship, and is honored everywhere as such. The same ceremony which unites a man to his first wife is employed to unite him to his second or third, and the same authority--the authority of God--performs it. As with the plural wife, so with the plural wife's children; {185} they are equally honorable with the children of the first wife,--society makes no distinction between them. When a man takes a plural wife no concealment is made of his first marriage, nor is his first family deserted; all is open and honest. There is no deceit, no fraud practiced, nor can there be. The sanction of the first wife, and the sanction of parents must be obtained, together with the sanction and recommendation of the Bishop who presides over the branch of the Church where the parties live, and who has to be able to state in his recommendation that the parties are members of the Church in good standing; that means that they are honest before God and man, virtuous, faithful in discharging every religious and moral duty, and temperate withal. And unless such a recommendation can be given, the relationship cannot be contracted. Such, in brief, is an outline of the conditions hedging about the practice of this principle of plural marriage, against which Christians can find no law, either in the Old or New Testament, which even so much as bears the complexion of condemnation, but very much which will bear witness of God's approval of it, even allowing His only-begotten Son, so far as His earthly parentage is concerned, to come through such a lineage, a number of his earthly progenitors being the offspring of plural wives, and themselves practising it. Surely our Christian friends, who look forward to reclining upon Abraham's bosom as one of the highest privileges to be enjoyed in heaven, ought not to criticise too severely the system of marriage which he practised. THE MISSION OF THE MORMON ELDERS. Much complaint is made by the people of England because the Elders from Utah, who are traveling in this country as missionaries, do not make any particular effort to explain or urge upon people the doctrine of plural marriage. Strangers attend our meetings, and are surprised to hear nothing said upon the subject of plurality of wives, and go away disappointed; as if our Elders on every occasion should have something to say upon that subject. I assure my readers that it is not because the Elders have any disposition to conceal the fact that the Latter-day Saints believe in the rightfulness of the doctrine under the conditions herein set down; or through any fear that the Word of God can be shown to condemn it. The fact is, the Elders from Utah are servants of God sent {186} forth with a message to the nations of the earth to the effect that God has spoken from heaven, and restored the Gospel of Jesus Christ, which, in consequence of the wickedness and violence of men a few centuries after Christ, was taken from the earth, together with the authority to administer in its ordinances. But this Gospel is now restored, together with its ancient powers, gifts, blessings, and authorities, and by the faithful Elders of the Church of Jesus Christ is being preached as a witness in all the world. It is the business of the Elders from Utah to make this important proclamation to the inhabitants of the earth, and call upon them to repent of their sins, and warn them that the hour of God's judgment is here, and His glorious coming at hand. The practice of plural marriage in Utah is a very insignificant matter in comparison with the importance of the great message we are here to deliver. We are not here to urge upon people the acceptance of plural marriage, but to declare the message above alluded to; though, of course, at proper times and under proper circumstances, we shrink not from the most rigid inquiry into the various principles of our faith. CONCLUSION. In conclusion, I wish to say that I have been reared in Utah, have grown up in a Mormon community, taught in their schools, instructed in their faith. It has been my good fortune to listen frequently to the public discourses of their leading Elders, and to enjoy a personal acquaintance with many of them, and never, either in public or in private have I been taught anything contrary to the strictest interpretation of the principles of morality. I know that the entire people, and especially the young, are taught and always have been to regard virtue as the pearl of great price, while adultery and fornication are considered sins next in degree of enormity to the shedding of innocent blood. It has fallen to my lot to travel through nearly all the States of America and the greater part of England, which has given me the advantage of comparing the "Mormon" community with communities existing under other systems of religion and different social customs. I need only say that that comparison--reviled, scorned, even hated as the "Mormons" are--has {187} made me more proud of my people, and my heart swells with gratitude to the Giver of all good that it has fallen to my lot to be reared among the "Mormons." APPENDIX. It is frequently claimed by our enemies, and especially by apostates, that the "Mormons" teach one set of doctrines in England as "milk for babes,"--doctrines which are harmless and even commendable, but that quite different doctrines are taught in Utah; and that murder, robbery, adultery, and, in fact, every crime known to man is not only winked at, but taught as a duty, as part of the religion of the Saints. To support these statements, garbled quotations and mutilated extracts from the utterances of the leading Elders of the Church are cited from the _Journal of Discourses_, followed up by the assertion that these discourses are only preached in Utah; when, in fact, the _Journal of Discourses_ was a semi-monthly periodical published in Liverpool, commencing in 1854 and continued up to some two years ago, and widely circulated in England; the Church authorities having nothing to fear from a publication of their discourses, where all that they said was presented to the people. THE MOUNTAIN MEADOW MASSACRE. In the summer of 1857, a company of emigrants passed through Utah, _en route_ for California. They took what is known as the southern route, and while going through some of the settlements in Southern Utah, they were both impertinent and abusive. They poisoned several springs, and also the carcass of an ox which had died. Several Indians drinking the water and eating the carcass died from the effects. The result was that the Indians became enraged, and being joined by a few white men--among them John D. Lee--who, unfortunately, were Mormons, the entire company, excepting a number of children, were cruelly and inhumanly murdered. This horrid crime has been charged upon the Mormon Church, and especially upon the leading Elders. The charge is not true. It is wickedly and maliciously false; was proven to be so by repeated failure of the efforts of his enemies to fasten the crime upon Brigham Young. John D. Lee had two trials for complicity in the horrid affair. In the first trial the jury disagreed. At the second trial, one James Haslam gave the testimony which I here introduce. It is taken from the records of the court. But that the reader may understand its force, I may briefly explain that in 1857, upon the misrepresentations of a United States judge, the United States authorities at Washington had rashly ordered armed forces to Utah to put down a supposed {188} rebellion of the Mormon people, and in consequence of that "army" approaching Utah, there was considerable excitement throughout the Territory. This fact made the emigrants passing through Utah both arrogant and abusive to the people of the "Mormon" settlements, and a council of leading men in those settlements was held to determine upon the course to be pursued towards the emigrants, and it was decided to send a messenger to Brigham Young to learn his views upon it. That messenger was Haslam; but before he returned the massacre had taken place--John D. Lee having led the Indians to the attack. This is the testimony as it appears on the court records:-- "James Haslam, of Wellsville, Cache Valley, was sworn. He lived in Cedar City in 1857; was ordered by Haight to take a message to President Young with all speed; knew the contents of the message: left Cedar City on Monday, September. 7, 1857, between 5 and 6 p.m., and arrived at Salt Lake on Thursday at 11 a. m.; started back at 3 p.m., and reached Cedar about 11 a. m. Sunday morning, September 13th; delivered the message from President Young to Haight, who said it was too late. Witness testified that when leaving Salt Lake to return, President Young said to him, 'Go with all speed, spare no horseflesh. The emigrants must not be meddled with, if it takes all Iron County to prevent it. They must go free and unmolested.' Witness knew the contents of the answer. He got back with the message the Sunday after the massacre, and reported to Haight, who said, 'it is too late.'" In opening the case of the second trial of John D. Lee, Mr. Sumner Howard, Ex-Chief Justice of Arizona, and the United States prosecuting Attorney said:-- "He proposed to prove that John D. Lee, without any authority from any council or officer, but in direct opposition to the feelings and wishes of the officers of the Mormon Church, had gone to the Mountain Meadows, where the Indians were then encamped, accompanied only by one little Indian boy, and had assumed command of the Indians, whom he had induced, by promises of great booty, to attack these emigrants; that in his attack on the emigrants he was repulsed; that finding he could not get the emigrants out, he sent word to the various settlements of Southern Utah for men to be sent to him, representing that the men were needed for various purposes, to some saying the Indians had attacked the emigrants, and it was necessary to have men sent to draw off the Indians, to others that men were necessary to protect the emigrants, and still others that the emigrants were all killed, and that they were required to bury the dead; these men went in good faith to perform a humane act; that he had arranged with the Indians to bring the emigrants out from their corral, or fort, by means of a flag of truce; that by this act of perfidy he had induced the emigrants to give up their arms and place themselves under his protection, loading the arms and the wounded with the helpless children into two wagons, which he had ordered for the purpose; that he then started the wagons ahead, following them himself, and the women following next, the men bringing up the rear in single file; that Lee, after having traveled from three-quarters of a mile to a mile, gave the order to fire, and the slaughter commenced; that Lee shot one woman with his rifle, and {189} brained another woman; then drawing his pistol, shot another, and seizing a man by the collar and drawing him out of the wagon, cut his throat; that he gathered up the property of the emigrants and took it to his own place, using and selling it for his own benefit and use. All these charges against John D. Lee, he (District Attorney Howard) proposed to prove to the jury by competent testimony beyond reasonable doubt, or beyond any doubt, and thought no appeal to the jury would be required to induce them to give a verdict in accordance with the evidence." At the conclusion of the trial, Mr. Howard "Repeated again that he had come for the purpose of trying John D. Lee, because the evidence led and pointed to him as the main instigator and leader, and he had given the jury unanswerable documentary evidence proving that the authorities of the Mormon Church knew nothing of the butchery until after it was committed, and that Lee, in his letter to President Young a few weeks later, had knowingly misrepresented the actual facts relative to the massacre seeking to keep him still in the dark and in ignorance. "He had received all the assistance any United States official could ask on earth in any case. Nothing had been kept back, and he was determined to clear the calender of every indictment against any and every actual guilty participator in the massacre, but he did not intend to prosecute any one that had been lured to the meadows at the time, many of whom were only young boys, and knew nothing of the vile plan which Lee originated and carried out for the destruction of the emigrants." "As stated by Mr. Howard, Lee misrepresented the facts to Brigham Young respecting the massacre, and kept him in the dark as to the part he had taken in the butchery, always saying it was the Indians who had done it, and whom he tried in vain to restrain. Nor did the facts in the case come to the knowledge of Brigham Young until 1870; and as soon as he and the Church authorities learned that Lee was implicated in the heartless deed, they immediately excommunicated him from the Church,--a thing they would not dare to do had they been connected with him in the crime, or in any degree responsible for it. "Numerous efforts have been made to fasten, the responsibility of this awful crime upon the leaders of the Mormon Church. Inducements were held out to John D. Lee to implicate Brigham Young, but all to no purpose. After his death, however, a supposed confession of his is published by the enemies of the Mormon people, and on that the world is asked to believe that the Mormon Church and people are responsible for the bloody tragedy; the thing is too monstrous and absurd for credence. And no people more emphatically condemn that crime than do the Latter-day Saints. Of it the late President John Taylor said, in an article he furnished for the press, in 1882:-- "I now come to the investigation of a subject that has been harped upon for the last seventeen years, namely, the Mountain Meadows massacre. That bloody tragedy has been the chief stock-in-trade for {190} penny-a-liners, and press and pulpit, who have gloated in turns by chorus over the sickening details. 'Do you deny it?' No. 'Do you excuse it?' No. There is no excuse for such a relentless, diabolical, sanguinary deed. That outrageous infamy is looked upon with as much abhorrence by our people as by any other parties in this nation or in the world, and at its first announcement its loathing recital chilled the marrow and sent a thrill of horror through the breasts of the listeners. It was most certainly a horrible deed, and like many other defenceless tragedies, it is one of those things that cannot be undone. The world is full of deeds of crime and darkness, and the question often arises--Who is responsible therefore? It is usual to blame the perpetrators. It does not seem fair to accuse nations, states, and communities for deeds perpetrated by some of their citizens, unless they uphold it." _"It is by no means improbable that some future text book, for the use of generations yet unborn, will contain a question something like this: What historical American of the nineteenth century has exerted the most powerful influence upon the destinies of his countrymen? And it is by no means impossible that the answer to that interrogatory may be thus written: Joseph Smith, The Mormon Prophet."_ --_Josiah Quincy, 1844_. {191} A REJECTED MANUSCRIPT. THE OTHER SIDE. LEON R. EWING. "They are slaves who fear to speak For the fallen and the weak; They are slaves who dare not be, In the right with two or three." INTRODUCTION It is difficult for a fair-minded person to realize how hard it is to find space in leading newspapers and magazines for words of defense when expressed in favor of an unpopular people. Their columns are open to attacks, but seldom do we find one blessed with sufficient independence of mind to present the unpopular side to the public. The lady from Ohio who is the author of the following manuscript is not the first to discover this. This manuscript was rejected by "Modern Culture," "Current History," "The Arena," "The Forum," "The World's Work," "Munsey's," "Harper's Monthly," "McClure's," and "The Worlds Today." It was then sent to Ben E. Rich of Atlanta, Georgia, accompanied by a letter, from which we quote as follows: "Your name has within the last year or two come to me as that of a representative of the Mormon people, and I therefore take the liberty of calling your attention to a matter that will doubtless interest you. Upon more than one occasion I have sojourned in the state of Utah for a considerable length of time, and have had abundant opportunities of judging your people from more than one standpoint. I have met them in both city and country, in their homes (polygamous and otherwise), and in their business. I have met them socially in many ways, and have mingled with them when they have met in exercise of their religious faith. When first thrown among them, I knew of nothing that would cause me to be predisposed in their favor, having read many things derogatory to their character as American citizens, and to their virtue and purity in social and family relations. I endeavored, however, to judge them on their own merits and not on opinions advanced by other people. As a result, I found much to admire and little to condemn. Above everything else, I found them sincere and honest, and learned to know that the mistakes and blunders of individuals were of the head and not of the heart. I have come to regard many of them as my friends, and will always feel an interest in the people as a whole. I have, however, been much annoyed by the scurrilous articles that have of late been written about them, and have often had in my mind to take up the cudgel in their defense. As to the truth of many of the adverse stories that have been told in the past, I am in no position to judge, {192} but of the untruth of the more recent ones, I am sure. Looking at the past in the light of the present, I am inclined to the belief that those earlier stories contain much fiction, and some have been absolutely disproved. "A particularly objectionable article having not long ago come to my notice, I wrote in protest to the magazine publishing it. The editor in a personal reply requested me to write him what I knew personally about the subject under discussion. I thereupon decided to offer him for publication something in the nature of a response to the previous article, thus showing the Mormon people as I knew them to be. The magazine in question ("Modern Culture," now consolidated with "Current History"), after having kept them manuscript several weeks, at last returned it with a curt refusal. Upon my demanding an explanation and asking if the objection lay in either diction or lack of style in composition, I received from the Editor a personal assurance, that the objection lay only in the unsuitableness of the subject. I afterwards offered it to one magazine after another, always with the same result. I persevered, however, each failure making me more than ever aware of the difficulty of presenting the truth of a matter so long surrounded by prejudice, but receiving the manuscript back again with the same regularity with which I sent it. I will add that but one publication, "The World's Work," offered me a reasonable excuse, and some of them have since solicited articles on different subjects from my pen. "The World's Work" presented a very fair exposition of the Social System, upon which much of Utah's prosperity is founded, in the issue of the month previous to that in which I offered mine. Thinking the matter over, I am more than ever anxious that in some way, the true conditions prevailing in Utah shall come to the notice of the American people, deeming it a simple justice due them. I have therefore taken the liberty of thus arousing your interest in that which I would fain call the "Rejected Manuscript," and of submitting it to you, with the request that, if agreeable to you, it may in some way be brought before the people." With the opening remarks in this introduction, and the quotation we make from the author's letter, we give to the public the "Rejected Manuscript" without further comment. A REJECTED MANUSCRIPT. Utah and Salt Lake City! How many are the tales which have been told us of this unique city and its queer inhabitants. They have been represented to us as a people, "deep, dark and mysterious;" a people to be avoided as one would the fallen angels. A people promulgating a religion aimed at the very foundation of civilization, and undermining its holiest and purest institutions. We have been solemnly informed that once within the clutches of its religious fanatics, escape would be well nigh impossible. Statements which might be applicable to a description of Thibet, are even now in print, {193} and quite recently, "horrible" stories of persecution in which the misguided and degraded "Mormons," having first torn down and trampled upon the American flag, resorted to the flinging of mud, as well as sticks and stones, at the devoted head of its sole defender. Until within a few years, Utah figured as the "Darkest Africa" of this our free and happy Union. But the tourist has at last, with admirable bravery, invaded its forbidden precincts, overrun its quiet villages, crowded the quaint streets of its cities, and laid bare the awful secret of its hidden mystery. Alas, it is but as a "tale that is told," it is even as the "big dark" of our childish fears, which only needed investigation to prove its utter nothingness. We find after all, only a kindly people, busily engaged, for the most part, in overcoming an unproductive soil, and putting themselves in a way to use to advantage and profit, the splendid resources with which nature and their own thrift have bountifully provided them. Broad and fertile valleys now smile back at us, where unfruitful wastes once frowned, and prosperous cities and towns give evidence of true western enterprise; and the people--they are not so very much unlike other people. One might exclaim, with a fair tourist whose itinerary last summer, gave her a day or two in Salt Lake City--"Well, I don't see any one who looks like a Mormon!" What could she have been expecting? There is a tradition among the people in question, that horns have ceased to decorate their brows, and that even the rudest of them are quite harmless. Apropos of Salt Lake City; as all roads once led to Rome, so also are there very few western-bound tourists, who do not find themselves, at some stage of their wanderings, guests within its gates. They come from everywhere, and their expectations are varied. They go in great crowds to the Tabernacle organ recitals, where a matchless instrument is touched by a master hand, while ten thousand can be comfortably seated beneath its pillarless dome, and lose not one vibration. Ah! How can one describe a scene so inspiring? The vast audience spell-bound, entranced, forgetful alike of time and place, deaf to all else save the voice of the wonderful organ, bearing to them great waves of melody, now glorious and triumphant in the Tannhauser and William Tell, now low and wailing in Il Trovatore. Now it is the Lost Chord and now the Angels' Chorus, lacking only articulation to make it human. And so we listen and marvel, and make good resolutions, and the music grows soft and faint, and far away, and ceases; and we find ourselves in a silence that is intense, vainly striving {194} to catch one more harmonious whisper. It is all over. We are glad, if we may, to take the hand of the organist, and then we go streaming out into the sunshine, and the great, bustling, workaday world claims us once more. We go our various ways feeling the better for this happy hour, snatched out of the glowing heart of the busy day, and resolve to go again if time permits. And all this is free. Free as the air we breathe, and the grass we tread upon, twice a week throughout the year, save only the winter months. Really, for semi-barbarians, this is doing very well. When we see this great Tabernacle filled on a Sabbath afternoon and hear the charm of five hundred voices added to that of the organ, and listen to the straightforward addresses of several unsalaried "Saints," our thoughts go back to the half empty churches of the East, and we feel that we have come upon at least one mystery. Whatever are the doctrines Mormonism teaches, its votaries seem to be earnest and do not look like a priest-ridden people. In their family life they are extremely hospitable, and he is fortunate indeed who is admitted as a guest within their homes. We are charmed by their hearty welcome, and the unostentatious kindness that is showered upon us. Socially, nothing comes amiss with them that can be classed under the head of innocent amusements; and so the great dancing pavilion and the bathing beach at Saltair are thronged daily and nightly throughout the season. Saltair! There is nothing to equal it. One thousand couples can dance upon its polished floor, while the soft breezes from over the great Salt Lake cool the flushed cheek and stimulate the most lagging appetite; or, we join the bathers and go for a dip in its briny water. Refreshed and invigorated, we rest upon the broad balconies and watch the sun in a "sea of crimson and purple and gold" as it sinks behind the mountains, which are really islands, set like gems, in the bosom of the great lake. Later, we find ourselves-wondering if famed Italian and Venetian moons can give us any clearer light, and how their radiance can flood a night more delicious than this. The strains of "Home, Sweet Home," in the closing waltz, and the thinned-out ranks of the dancers, warn us that the last train for the city is due, and sixteen miles might prove wearisome, however bright the moonlight. Saltair is upon every one's lips. No visitor misses it, unless compelled by an adverse fate; and we find ourselves drawn back again and again, each time more charmed than the last. Like the mountains, it attracts and fascinates--the mountains, which rear their misty outlines in the blue distance, and beckon and mock us. Five miles away {195} they appear as tantalizingly close; indeed, we might run over to the base of one, by way of a constitutional before breakfast. We discover, alas! that "distance lends enchantment." We are left in no possible doubt that there is a distance. The main street of the city apparently runs directly into them, and City Creek Canon, from whose clear stream its thirsty thousands drink, is reached by only a short drive. Salt Lake is truly a mountain-girt city, and its founders must have resembled them in strength of purpose and steadfast effort. To have reclaimed the desert and, in part, peopled a state, is no small achievement. The Mormons foster education and educational institutions. "The glory of God is intelligence," they tell us, and intelligence for women as well as for men. Women, in the Mormon estimate, occupies a very high position, both in Church and state. You are surprised? You thought her subjected to all sorts of humiliating treatment, and that polygamy held her hopelessly in subjection? Ah! why not let polygamy rest as the dead issue that it really is? Why be always dragging it out and dangling its supposed horrors in the face of every advancement! Its practice was limited to but three per cent of those who believed in it as a principle; but even though an "Angel in Heaven" should declare the truth in the matter prejudice would stop its ears and refuse to hear. Why fill our minds with the blood-curdling tales of yellow back literature, when all the riches of the master minds of bygone centuries are at our disposal? Why not show to those whom we considered deluded a manner of living that will win them to us? Let us hear no more of the divorce courts and the brothel, before we cast the first stone at our brothers. Divorce is practically unknown among the Mormons, and when we assail Salt Lake City for morals we must remember that half her population is "Gentile," and that for the last twelve years the head of her city government has been drawn from that source. In forming an impartial estimate of a people, we choose for our consideration neither the class that is designated as the upper stratum, nor those whose worldly possessions place them it the bottom, but go rather to the great middle class, those who hold a position between the two extremes. The Mormons profess to have no upper and no lower classes. They aim to meet on common ground, whatever their worldly inheritance may be. Their young men are called upon to give two or three years, and oftentimes more, of their life to the spreading of the gospel as they believe and teach it; and rich {196} and poor, they go cheerfully, away from home and friends, amid unfriendly strangers, without other recompense than the consciousness of a duty performed. These are the much talked about and much dreaded missionaries, against whose "pernicious" influences we are warned. Considering the fact that these same Elders are in many cases beardless youths, is it not strange that contact with them is so feared, and discussions looked upon as so dangerous? Surely Christianity in all the nineteen hundred years that have elapsed since its establishment, has given us sufficient knowledge with which to defend ourselves. Why then all this flurry? Are we to be forced to believe ourselves on the weaker side? But, you say they are such "smooth fellows." True, but is the smoothness to be all on one side? Let us mass our forces and meet them on even ground, and who knows whose may be the victory? We have all been told of the shield, over the appearance of which, in ancient times, two warriors quarreled, only to discover at the last that it presented an entirely different side to each. Is there not a possibility that, after all has been said and done, we may find there are also two sides to the Mormon question? History, we say, points with unerring finger to bloody deeds and insubordination. In one long procession they pass before us, "Mountain Meadow Massacre," "Danite Raids," "Bloody Atonement," political intrigues and gross depravity. They have been called a blot upon our Western civilization, and today the map of Utah is presented with a huge octopus disfiguring its fair proportions, and whose tentacles reach out into adjoining states. We have surely told you how unreliable are the stories told us of early pioneer days beyond the Mississippi, and how fabulous are legends which come to us of its early settlers. We have not considered how large a part the prejudice, which always follows a religious belief that deviates even in the least from what is known as orthodox, has played in the lurid tales with which our too eager ears have been regaled. We have fallen into the same error for which we censure the ancient knights; we have neglected to look upon the other side of the shield. What sad tales of persecution and long suffering we find here. Tragedies as sad as any in Reformation days. From Kirtland to Nauvoo, and across the trackless prairie they were driven, their weary way marked by the graves of those whose physical strength was not sufficient, until they reached at last what, to them, was a promised land, the valley of the great Salt Lake. Desolate and unpromising as it was, they have made it blossom {197} as the rose. To quote a recent descriptive work, "By industry as remarkable as it was well directed, the desert was converted into an oasis, and the bare earth, with its poverty of sands and sage brush, was made to cover its nakedness with the green vestures of an almost unexampled fecundity." How much truth there is in all that is urged against them, and how mistaken we may be as to their motives and the underlying principles which dominate their rough and rugged exterior, those of us who are enough interested must determine for ourselves. Strange, is it not, that we hear so little mention of the horrors of Haun's Mill, and so few detailed accounts of the mid-winter expulsion from Nauvoo? General Thomas L. Kane, of Philadelphia, visited their deserted city soon after their enemies had driven them away, and in a lecture delivered on the subject before the Historical Society of Pennsylvania, used these words: "Dreadful, indeed, was the suffering of these forsaken beings; bowed and cramped by cold and sunburn, alternating as each weary day and night dragged on, they were almost all of them, the crippled victims of disease. They were there because they had no homes, nor hospitals, nor poorhouse, nor friends to offer them any. They could not satisfy the feeble cravings of their sick; they had not bread to quiet the fractious hunger-cries of their children. Mothers and babes, daughters and grandparents, all of them alike were bivouacked in tatters, wanting even covering to comfort those whom the sick shivers of fever were searching to the marrow. These were Mormons, famishing in Lee County, Iowa, in the fourth week of the month of September, in the year of our Lord, 1846. The city--it was Nauvoo, Illinois. The Mormons were the owners of that city and the smiling country around. And those who had stopped their plows, who had silenced their hammers, their axes, their shuttles, and their workshop wheels; those who had put out their fires and eaten their food, spoiled their orchards and trampled under foot their thousands of acres of unharvested bread--these were the keepers of their dwellings, the carousers in their Temples, whose drunken riot insulted the ears of their dying." They had the added agony of camping on the snow covered ground without shelter, in plain sight of their confiscated possessions and desolated hearthstones. Another writer thus describes the awful scene: "Out into the trackless American wilds, into an Indian country, the 'Mormons' wended their way, weary and destitute, for more than fifteen hundred miles, their pathway being marked by the graves of their dead. The history of their privations and suffering is harrowing in the extreme. The {198} lives of not less than a thousand of their number were sacrificed in the relentless persecutions connected with the exodus from Illinois." Need we be surprised that a feeble protest was raised against the too zealous enforcement of laws framed to this very end, or that a sense of injustice should be the result of such vigorous treatment? We hear nothing nowadays of the battalion furnished by the Mormon refugees, for the defense of the flag in California and Mexico, at a time, too, when every able-bodied man was needed for defense against hostile Indians, hunger and all the other dangers attendant upon pioneer travel. In answer to this demand, Brigham Young said: "You shall have your battalion, Captain Allen; and if there are not young men enough, we will take the old men, and if they are not enough, we will take the women." In three days the force was mustered and ready to march. And again to the assembled people: "I say unto you, magnify the laws. There is no law in the United States, or in the Constitution, but I am ready to make honorable." Here is the message which came over the wires when amid the turmoil of the first years of the Civil War, the Overland telegraph line was completed: "Utah has not seceded, but is firm for the Constitution and laws of our once happy country, and is warmly interested in such useful enterprises as the one so far completed." A similar demonstration of patriotism and love of progress took place when the first iron horse, over the Union Pacific, came puffing into the Territory: "Utah bids you welcome. Hail to the great National highway." And this from their Articles of Faith: "We believe in being subjects to kings, presidents, rulers, and magistrates; in obeying, honoring, and sustaining the law." These do not sound like the utterances of a people, jealously guarding from the intrusion of civilization, a region in which they might entrench themselves, and defy the advancement of law, order and Christianity. As our luxurious Pullman bears us swiftly and comfortably over the rolling prairie, do we ever give a thought to the patient, downtrodden ones {199} who marked out the path for us? Those who, in the words of one of their own poets: "As armed with mighty faith, no foe could vaunt, No powers appall, no pending danger daunt." And what of the Mountain Meadow Massacre and the Danite band? The daring perpetrator of the former outrage was willingly given over to the just retribution which awaited him, arid the existence of the "Avenging Angels" as an organization under the direction and receiving the sanction of Mormon leaders, was long ago exploded as the fabrication of an over-excited and too active imagination. We can find no more substantial foundation remaining to it than that which underlies any other myth or tradition. "Let the dead past bury its dead." Let us take the Mormon people as we find them today and try to discover in them a little good rather than wholesale evil. Let us commend them for the benefit, however small, that they have bestowed upon their day and generation, and cover with the mantle of charity, if enough of that priceless commodity be left in the world, the unintentional evil they may have done, and the mistakes they may have made. The wrong doing of individuals should not be visited upon the heads of the entire community, and narrow, personal prejudices should not be allowed to warp our good judgment. This is an age of wide research and broad acquirements, and we will not find our Mormon countrymen very far behind in the race for all that broadens and enlightens. They have their own poets, their own artists and their own musicians. You can find them represented in the universities and in the studios, and in the conservatories of music of more than one foreign city, as well as in those of our own fair land. Wherever education and culture congregate, you will find a colony of them; and they are not unknown in the scientific and the professional world; neither are they lacking in manufacturers and financiers. The great Tabernacle organ (second to none in the country) is presided over by one of their own young musicians, and the baton is wielded by one of their own faith, over the Tabernacle choir, which has more than once earned the wonder and applause of California audiences. It is a Mormon girl, granddaughter of one of Mormonism's great leaders, who has recently made her debut, and taken by storm one Eastern city after another, charming them alike by her personality and her ability; and whose marvelous voice a conservative Boston paper has likened to that of Patti. An exploring {200} party, sent out by a Mormon institution of learning, has only just returned after having penetrated with infinite hardship, privation and determination, deeply into the forbidden wilds of South Africa, endeavoring to give to the world of science and research information that is valuable and rare. One of the remarkable things about the Mormons is, that they are a travelled people. As we meet them and converse with them, we wonder at the various phases of human life with which they seem to be familiar, and the ease with which many of them are able to settle, for themselves, many vexed social problems. But they are either extremely modest, or foreign sojourn has become so ordinary a thing with them, that they attach no unusual significance to it; for it is only upon questioning them, or after having known them some time, that the secret of it is made known. Ah, yes, we say, travel is a good schoolmaster, and we broaden and deepen under its discipline. But there are many kinds of travelers; the mere globe trotter, hastening from one capital to another, seeing much, but perceiving little, and resembling the woman who was asked by a friend what most impressed her in one of Germany's tourist-infested cities. After due consideration she replied, "Well, I think of all the things I remember with most delight, the very best were the delicious Frankfort sausages." "Ye gods and little fishes!" Frankfort sausages, indeed! If she was an American we renounce all claim to her. He who would reap lasting benefit must be possessed of the "seeing eye," and know the meaning of insight as well as sight. But if travel alone can do so much for us, of how much greater value the sojourner under many skies, and amid various manners and customs, gleaning a little here and a little there, and adding daily to our lore of people and things. Not alone is this true of the Mormon man, but in a great measure true also of the woman. They have extended their itinerary to the islands of the sea, and countries oriental. They have practically belted the globe, and gathered from the rich treasures of its world-old storehouses, that which centuries have been amassing; and they bring it all and lay it at the feet of their well-beloved home land. For they are proud of their country, proud of the flag she flies and intensely proud of their lovely "Deseret." They are proud of their heroic men and women, brave daughters of the desert, tried and true, who laid the foundations upon which they are engaged in building a superstructure that will do lasting honor to those who suffered so much in establishing it. {201} A great incentive for the acquisition of knowledge is given to the advocate of Mormonism by the belief that no advancement made in this life will go as naught when death overtakes him. He will go on progressing throughout the countless ages of eternity, without the power of sin to retard his efforts, and with all the vast recourses of celestial lore to accelerate his speed. He accounts for different degrees of intelligence observed in individuals in this life, by his theory of pre-existence, in which some had attained a greater advancement than had others. He does not deny salvation to any of the human race, and believes that no erring soul will be forever lost. He hopes for all his dead a chance for glorification equal to his own; and in the beautiful temples scattered over Utah, he unselfishly does for them, what is to him a work of redemption. The largest and most beautiful of them all is visible to the visitor to Salt Lake City, standing in the midst of the city. Its white and glistening towers, supporting the gilded statue of the Mormon angel "Moroni," come into sight long before the outlines of any other architecture. Built of native granite, at an outlay of nearly three million dollars, forty years were given to its construction and embellishment. In all justice to these people, let us say, "We admire you for the progress you have made, the stern determination you have shown, and while we may not agree with you in your religious tenets, we recognize you as brother Americans and co-patriots, under a flag and constitution which is broad enough to shelter all creeds and all true men. We believe you when you say that plural marriage is a thing of the past, and we think the better of you for honoring ties already formed." So will we prove ourselves possessed of Christian toleration for those who dare dispute our pet theories, and place ourselves in a way to do a tardy justice. "We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely or of good report or praiseworthy, we seek after these things." (Articles of Faith.) Truly, if Utah and her people were one-half as bad as she has been painted, she would deserve a fate ten times more dreadful than any that her enemies have as yet devised for her. A just God could do no less than cause the thunderbolts of His wrath to fall upon her and consume her, that the earth might be purified of her polluting influence. But how different from the awful picture do we really find her! {202} RAYS OF LIVING LIGHT. No. 1. BY CHARLES W. PENROSE. There are so many different religious systems in the world, each claiming not only to be right but to be divine, that a rational mind, unwarped by sect or creed, is likely to become bewildered and disgusted in efforts to reach and embrace religious truth. The claim frequently put forth that all the Christian sects are right is a palpable absurdity. Truth is always consistent with itself. It is error that causes confusion. Two opposing systems cannot both be correct. They may both be wrong, but it is impossible for both to be right. There may be some truth in every religion that has been foisted upon the world. Indeed, without that no system could have continued existence. It is that portion of each religion which is true that keeps it alive and makes its errors plausible. To say that God is the author of the conflicting religions which distract mankind, is to charge him with inconsistency and folly. That which comes from God must of necessity be true. This needs no argument; it is so self-evident that many thinking people, beholding the contention and strife of ages over religious affairs, have formed the opinion that all religions are human, conceived in the minds of men and promulgated for selfish purposes. Yet, admitting that there is a Supreme Being, the Creator of all things, who is the embodiment of truth, justice, mercy, wisdom, and love, it seems unreasonable to think that He would leave His intelligent creatures without a guide on the road to the eternal future. As there is but one Supreme God, there can be but one true religion. That religion must be of divine origin. It must come from God to man. Religions invented by men would necessarily vary. Man cannot by his Own searching find out God, or the ways of God, but Deity can enlighten man and reveal Himself and His will to mortals. The infinite can condescend to the finite, while the finite of itself cannot grasp or comprehend the infinite. It is of the utmost importance that mankind should learn what God requires, in order that {203} men and women may be fitted for His presence and be in harmony with Him in time and in eternity. The true religion, therefore, that which God reveals, that which he has revealed, and that which he may yet reveal, should be considered of greater value than anything else. Nothing that is perishable can be compared with it. That which endures forever is immeasurably above that which only lasts for time. He that gains this "pearl of great price" is rich above all computation. One of the great errors into which people have fallen in reference to religion is that God must accept any mode of worship, any sort of ordinances, and any kind of church that men may establish, so long as they are sincere in their intentions and devout in their desires. God must be worshiped not only in spirit, but in truth. His word is truth. His spirit is the spirit of truth. God's religion, then, will be the truth, and nothing but the truth, and he will accept of nothing short of this. The inventions of men, whatever may be their motives, are not of God, and therefore, are vain. The precepts and opinions and vagaries of man-appointed preachers and teachers, not being authorized or inspired of God, cannot be relied upon and are not acknowledged in Heaven. Christendom as well as heathendom is in a ferment with human conceptions and conflicting theories in relation to God, His will, His purposes, and His requirements. The result is spiritual Babylon, which is confusion. God is not with it, for He is the author of peace, and order and harmony. "Strait is the gate and narrow is the way which leadeth unto life, and few there be that find it;" so said the great Teacher whom professing Christians regard as the Savior of the world (Matthew VII, 14). He also declared: "Verily, verily, I say unto you, he that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber." (John X; 1.) Also, "But in vain they do worship me, teaching for doctrines the commandments of men." (Matt. 15; 9.) And further, "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." (Matt. IV; 4.) The nations that are called heathen are, no doubt, as sincere in their idolatrous worship as are the Christian nations in their opposing creeds and devotional exercises. If mere sincerity and devout motives are sufficient for God's acceptance, then heathendom is on a par with Christendom in the sight of Heaven. But the objector will no doubt reply, "Heathen religions lack the one essential feature of acceptance with God, faith in Jesus Christ. Having that, doctrinal differences do {204} not matter; faith alone is sufficient for salvation. Christ is the way, the truth, and the light, and whosoever believeth in him shall have eternal life." That is another of the astonishing errors of modern religious people and teachers. Seizing upon a few isolated texts from the New Testament, relying upon the letter of the word alone, regardless of the spirit and meaning thereof, they altogether ignore numerous other texts in the same volume, which make plain the intent and signification of those which they select. Their eyes are blinded to the pure truth, they stumble in the way, and the blind leading the blind, they are in danger of falling into the ditch together. Jesus of Nazareth truly said, "For God so loved the world that He gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." (John III, 16.) But he also said, "My sheep hear my voice, and I know them, and they follow me." (John X; 27.) "Verily, verily, I say unto you, he that believeth on me, the works that I do shall he do also; and greater works than these shall he do because I go to my Father." (John XIV; 12.) "If a man love me, he will keep my word." (v; 23.) "He that hath my commandments and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him and manifest myself unto him," (v. 21.) "If ye keep my commandments ye shall abide in my love, even as I have kept my Father's commandments and abide in His love." (John XV; 10.) "Not every one that saith unto me Lord, Lord, shall enter into the kingdom of Heaven, but he that doeth the will of my Father which is in Heaven" (Matt. VII; 21.) "And why call ye me Lord, Lord, and do not the things which I say?" (Luke VI; 46.) "Whosoever, therefore, shall break one of these least commandments and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do and teach them, the same shall be called great in the kingdom of Heaven; for I say unto you that except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the kingdom of Heaven." (Matt. V; 19-20.) "And every one that heareth these sayings of mine and doeth them not, shall be likened unto a foolish man which built his house upon the sands, and the rain descended and the floods came, and the wind blew and beat upon that house, and it fell, and great was the fall of it." (Matt. VII; 26, 27.) "Every tree that bringeth not forth good fruits is hewn down and cast into the fire. Therefore by their fruits ye shall know them." (Matt. VII; 19.) When the rich young man asked the Savior what {205} he should do that he might have eternal life, he was not told there was nothing for him to do but believe in Christ, but the answer was, "If thou wilt enter into life, keep the commandments." (Matt. XIX; 17.) After Christ's resurrection when he sent his Apostles into all the world to preach the Gospel to every creature, he added, "Teaching them to observe all things whatsoever I have commanded you." (Matt. XXVIII: 20.) The Apostles thus authorized obeyed these instructions, and not only proclaimed belief in Jesus Christ as necessary to salvation, but obedience to his teachings as equally essential. The history of their travels, as narrated in the book called the Acts of the Apostles, demonstrates this to be true. Such of their epistles as have been preserved and compiled in the New Testament, also bear this witness. These records show beyond reasonable dispute that the faith in Christ which is sufficient for salvation, comprehends faith in his teachings and obedience to his commands. The belief in Christ which is taught by modern Christian sects is thus condemned by the Apostle James: "But wilt thou know, O vain man, that faith without works is dead? Ye see then how that by works a man is justified, and not by faith only." "For as the body without the spirit is dead, so faith without works is dead also." (James II; 20, 24, 26.) The Apostle Paul is generally cited as the great preacher of the doctrine of justification by faith alone. But that he is misunderstood on that subject is evident from his Epistle to the Romans, in which, while he proclaims the doctrine of justification by faith, he also affirms emphatically the necessity of good works as the fruits of faith; as for instance: "Who will render to every man according to his deeds; to those who by patient continuance in well doing, seek for glory, and honor and immortality, eternal life. But unto them that are contentious, and do not obey the truth, but obey unrighteousness; indignation and wrath, tribulation and anguish upon every soul of man that doeth evil, of the Jew first and also of the Gentile. But glory, honor and peace to every man that worketh good, to the Jew first and also to the Gentile. For there is no respect of persons with God." (Romans II; 6-11.) It is to this very epistle that the advocates of salvation by faith alone chiefly refer when seeking support for their irrational theory, and they quote: "Therefore being justified by faith we have peace with God through our Lord Jesus Christ." (Romans V; 1.) Also, "Where is boasting then? It is excluded. By what law? Of works? Nay, but by the law {206} of faith." (Chap. III; 27.) But they neglect to add what follows, "Therefore we conclude that a man is justified by faith without the deeds of the law," (v. 28). The tenor of the whole epistle is to the effect that the law of Moses is insufficient; that "Therefore by the deeds of the law there shall be no flesh justified in his sight." (v. 20). That justification and redemption come through the atonement made by Christ, and that faith in him, which includes belief in his teachings and obedience to his commands, is the one way of salvation. Another quotation common with the disciples of the faith alone doctrine is this: "That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved." (Romans X; 9.) But here again they omit the following verse: "For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation." (v. 10.) This is the key to the whole matter. The faith that saves is the faith that leads to obedience, which is "better than sacrifice." That obedience must be given to "every word that proceedeth out of the mouth of God." Belief, prayer, devotional exercises, of themselves will not prepare man for the presence and society of his Maker. To dwell with Him, man must be assimilated to His likeness. This can be effected only by compliance with His commands. Man's future will be determined by his present course. In the glorious vision given to John the Beloved, we find this: "And I saw the dead, small and great, stand before God, and the books were opened, and another book was opened, which is the book of life, and the dead were judged out of those things which were written in the books according to their works." (Rev. XX; 12.) This tract is but preliminary to others, in which the one everlasting way of life and plan of salvation will be plainly pointed out, for the benefit of mankind and the glory of the Supreme and Eternal God, to whom be honor and praise forever. Amen. {207} RAYS OF LIVING LIGHT. No. 2. BY CHARLES W. PENROSE. The first principle of revealed religion is Faith in God. True religion must begin with faith in the true God. Faith in false Gods, leads to false religions. Without faith there can be no religion in the soul of man. "Without faith it is impossible to please God. For he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek Him." (Heb. XI; 6.) In a general sense faith is the assurance in the soul of the existence of unseen things, that is, unseen by the natural eye. The principle of faith, that is, the power to believe, is planted in man by the gift of God. It is developed by evidence. Faith in God is brought into action by the word of God. Whether spoken by Deity Himself, by angels sent from His presence, or by men divinely authorized and appointed to speak in His name under the influence of His Holy Spirit, the word of God is the same. When that word is written it is scripture. Evidences of the existence of a Supreme Being are seen in vast profusion. They appeal to every rational mind. The order, beauty, and sublimity of the heavenly bodies, moving through space in silent majesty, each in its own orbit, balancing and counter-balancing each other without an error in time or revolution, all preserving their own identity and performing their own mission, proceeding thus through everlasting ages, are perennial witnesses of the existence, power, and glory of God. The earth itself, with its relations to other planets, its products, its seasons, its adaptation to the needs of the creatures that inhabit its surface or its atmosphere, joins in the grand chorus of the music of the spheres, "forever singing as they shine, the Hand that made us is Divine." Nature, however, while proclaiming the existence of Deity, does not disclose His personality or reveal His will. A knowledge of God can only come from God. Faith leads to that knowledge. The greatest religious teacher among men was Jesus, the Nazarene. In his personality God was manifest in the flesh. {208} He revealed Deity to humanity. He showed that God was in reality the Father of the spirits of men. He proclaimed that he was in the beginning with God; that he came forth from God, and would return to God, and that all mankind were his brethren, made in the image of God and part of his eternal family. This presents God as actually and literally "Our Father which art in heaven." It takes away the mystery with which false faiths have enveloped the Supreme Being, beclouding the minds of men, and making God utterly incomprehensible. Jesus taught that his Father and our Father is a personal being, man being in his likeness, Jesus himself being in his express image. He taught also that he was sent into the world to save mankind, and bring them back to the Father's presence; that no man could come unto God but by him. The true Christian religion, therefore, combines faith in Jesus Christ the Son, with faith in God the eternal Father. Christ further taught the existence of a divine spirit, proceeding from God, to enlighten the souls of men; that is, the Holy Ghost, by which the mind and will of God may be made known to man, and by which holy men chosen of God have been inspired in different ages to declare his word. These three, the Father, the Son, and the Holy Ghost, form the eternal Godhead. They are not one person, as erroneously declared by modern Christian churches, but are separate and distinct substances, though one in mind and power and dominion. Jesus of Nazareth, as the Son of God, was a personality as distinct from the personality of the Eternal Father as is that of any earthly son from his father. The Holy Spirit, though proceeding from both the Father and the Son, is not either of them, but has an identity of its own. It is true that Jesus said, "I and my Father are one." (John X; 30), but he also said, "My Father is greater than I," (John XIV; 28). That the unity of the Godhead is not oneness in person, is made very clear in the account of the baptism of Jesus Christ: The Son on that occasion coming up out of the waters of Jordan, the Holy Spirit descending upon him in the form of a dove, and the voice of the Father from heaven proclaiming, "This is my beloved Son, in whom I am well pleased." (Matt. III; 16-17.) Jesus said, "I came forth from the Father, and am come into the world. Again I leave the world and go to the Father." (John XVI; 28.) He also prayed to the Father, and in the prayer recorded by John, explained in unmistakable language what he meant when he declared "I and my Father are one." After praying for his Apostles, he said: {209} "Neither pray I for these alone, but for them also which shall believe on me through their words, that they all may be one, as thou, Father, art in me and I in Thee, that they also may be one in us. That the world may believe that Thou hast sent me." (John XVII; 17-18). Concerning the Holy Spirit he said: "Nevertheless I tell you the truth; It is expedient for you that I go away, for if I go not away the Comforter will not come unto you. But if I depart I will send him unto you." (Chap. XVI; 17.) Many more of the sayings of the Savior might be adduced, but these are sufficient to show the distinct personality of each of the three that form the Godhead, while they are in perfect unity of mind and purpose and action. If they are one substance, as taught in modern Christendom, then all who believe on them, in all ages, are to be made also one substance, thus losing their identity and becoming one vast, incomprehensible and inconceivable individuality. The omnipresence of God has bewildered many minds which are unable, because of modern false teachings, to understand how God the Eternal Father can be a person after whose form and image man is created, and yet be present throughout his vast creations. But the explanation is simple in the light of truth. It is by his Holy Spirit, which permeates all things, and is the life and the light of all things, that Deity is everywhere present. Our Father has his dwelling place in the eternal heavens. Christ is at his right hand, and the Holy Spirit proceeds from them throughout the immensity of space. By that agency God sees and knows and governs all things. By it mankind may be brought into union and communion with God. It guides into all truth. It recalls the past, manifests the present, and reveals the future. It is the testimony of Jesus and the spirit of prophecy. It is the light of Christ, and "lighteth every man that cometh into the world." It is the "inspiration of God which giveth the spirit of man understanding." To that degree it shines on every soul, but as the gift of the Holy Ghost it is a far greater and higher light. Then it is the abiding witness that bears record of the Father and the Son; that "searcheth all things, yea the deep things of God." Faith in God the Father and in Jesus Christ, the Son, and in the Holy Ghost is but the beginning of true religion. It is exhibited in works of obedience which will be explained in other tracts of this series. Faith is also a principle of power. All human exertion springs from its exercise. This is exemplified in all the acts of life. In a higher sense it is a spiritual force. It was by faith, in this degree, that the wonderful {210} works of the Prophets and Apostles and other holy men of old, were accomplished, as recorded in the Old and New Testaments, and in the sacred books of the Seers and Sages who were not of the Hebrew race. For, faith is the same principle in all ages and among all nations. It was by this faith that the sick were healed, the blind received their sight, the lame were made to walk, the deaf to hear, the dumb to speak, the sting of the serpent and the virulence of poison were made harmless, divine dreams and heavenly visions were beheld, and the glories of eternity were unfolded to the Saints and servants of God in the early Christian Church. It was by faith that lepers were cleansed, water was turned into wine, multitudes were fed with a few loaves and fishes, the winds and the waves were stilled, and the dead were raised to life, when the Divine Master walketh on earth in the flesh. These marvels are called "miracles." They are deemed supernatural, but they were the natural results of the exercise of the spiritual force called faith. It was by the same power that the heavens were closed that there was no rain for three years and six months; that the barrel of meal and the cruse of oil failed not, and that the ravens brought food in the days of Elijah the Prophet. By the same faith the children of Israel were led out of Egypt by Moses, the Red Sea was divided, manna was brought from heaven and water from the rock, and people bitten by serpents were healed in the wilderness. It was also by that faith that the early patriarchs prevailed, and some of them walked and talked with God. And indeed, it was by faith that the worlds were brought into material existence, order coming out of chaos, light springing forth from darkness, and life, in its various forms, being developed through the word of the Eternal God, in whom this principle of faith is manifest in its full and complete perfection. This is the faith spoken of in the 11th chapter of Hebrews. Also in the Epistle of Jude, in which he urged upon the Church when writing upon the "common salvation," that they should "earnestly contend for the faith once delivered to the Saints." In modern Christendom it is taught that this faith, with all the gifts, signs and glorious manifestations which it produces, are "done away and no longer needed." But this is another of the many grievous errors of spiritual Babylon. God is the same yesterday, today and forever. A principle of truth never changes. Cause and effect do not vary by the lapse of time. The faith exercised in the first century of the Christian era or of human existence on earth, must inevitably {211} bring forth similar results in the latter days. The absence of the effect proves the absence of the cause. The true religion contains the true faith. It is the one thing needful. It is the one way of salvation. To know the only living and true God and Jesus Christ, whom He hath sent, is to gain eternal life, (John XVII: 3.) Living faith is the starting point in the path to that knowledge. While it has existed in a small degree, and has been exercised occasionally and in a limited manner during the centuries that have passed since the Apostolic age, the faith "once delivered to the Saints" has faded almost out of active life, even among professing Christians whose minds have been blinded by the traditions of men and the dogmas and theories of human invention. While good men and women have served God and sought after Him to the best of their ability, through the long night of darkness which has intervened from the days of divine revelation down to the present century, they have not been able to find that "closer walk with God" and exercise that mighty faith enjoyed in ancient times and which is essential to the true religion. Thank God! that faith has been restored to earth, and through it divine communication is once more opened up, man may commune again with his Maker, and all the blessings obtained at any time thereby may now be received by the obedient sons and daughters of God. Concerning this all-important matter other tracts of this series will be presented to the public, that truth may prevail and that Divine light may shine up on the world! _"The reason why the Lord will pour out his judgments upon the nations is because of the blasphemous spirit of wickedness and corruption that reigns among men."_ --_Wilford Woodruff_. {212} RAYS OF LIVING LIGHT. No. 3 BY CHARLES W. PENROSE. In previous tracts of this series it has been shown that there can be but one true religion, because there is but one Supreme God, that it must be revealed from Him instead of being made by man, and that the first principle of that religion is faith, which can be made manifest only by works. Let us now see what those works are which are essential to salvation. The first fruit of faith in God and in Jesus Christ is repentance of sin. Sin against God is the transgression of his law. Conviction of sin comes through faith in God and his law. Conviction leads to humility and repentance and obedience. Sorrow for sin is not of itself true repentance, which comprehends not only regret for the past, but reformation for the future. It includes determination to forsake and refrain from sin. As the Apostle Paul expressed it, "For godly sorrow worketh repentance to salvation not to be repented of." (2 Cor. VII; 10). When the sinner is sorry because he has been found out, that is not true repentance. Grief is an element of repentance because when a believer perceives that he has broken a law of God, he feels remorse. But unless he resolves to turn away from that transgression, and not repeat it, he does not reach full repentance. "Cease to do evil, learn to do well," has been the word of God and his inspired servants through all the ages. It is a step forward in practical religion. It is absolutely necessary to salvation. Without it belief in Christ is vain. He said himself, "Except ye repent, ye shall all likewise perish." (Luke XIII; 3). "God commandeth all men everywhere to repent." (Acts XVII; 30). Jesus instructed that, "repentance and remission of sins should be preached in his name among all nations." (Luke XXIV; 47). The idea that people may sin against God and against humanity, and by mere belief in the merits of the Savior be absolved from all the consequences of their guilt, is one of the greatest of the many {213} absurdities which have been grafted by the hand of man upon the tree of religion. Christ gave Himself a sacrifice to save mankind from their sins, not in their sins. His work is to redeem humanity by lifting it up to Deity. His Gospel teaches purification from sin and exultation into the righteousness of God. The atonement wrought out on Calvary is as much misunderstood by modern divines who preach it, as were the teachings of Moses and the Prophets by the sectaries who rejected the Nazarene. That atonement was for a dual purpose. First, to redeem mankind from the consequences of the original sin committed in the Garden of Eden, and second, to open the way of salvation from the actual sins committed by the posterity of Adam. As to the first, redemption will come to all the race without effort on their part. Death came into the world in the beginning because the divine law was broken. It passed upon all the descendants of the transgressor. Christ gave himself a sacrifice for that sin. As by one came death, so by one will come life. "As in Adam all die, so in Christ shall all be made alive." (I Cor. XV; 22). As the sons and daughters of Adam were not personally engaged in or responsible for the transgression which brought death, so they are not required to do anything in the work which shall restore them to life. The resurrection will be as broad as the death. The raising up will be co-extensive with the effects of the fall. But when through Christ the resurrection is accomplished, the dead, small and great, who are thus brought up and redeemed from the grave will be judged according to their works. (Rev. XX). As to the second--the actual sins of each individual salvation will come through faith in Christ and obedience to his Gospel. Each intelligent person is accountable for his own acts. He must do what is required in order that he may be saved from his sins. The power is inherent in man to do right or to do wrong. In this he is a free agent. He can resist evil and do good, or resist good and do evil, as he elects. No matter how great may be the force of circumstances and environments, and the pressure of hereditary influences, the volition of the creature remains. The doctrine of rewards and punishments is predicated upon individual freedom of the will and personal responsibility for its exercise. Christ has done for mankind that and that alone which they were not able to do for themselves. That which they can perform is required of every one. They can believe, they can repent, and they can receive and obey the commandments of Christ given as conditions to salvation. Unless they do {214} this, although they will be raised from the dead and appear before the Eternal Judge, they cannot be exalted to dwell in His presence. Thus it will be seen that while Christ died, unconditionally, for the original sin by which death came into the world, he died as a propitiation for the actual sins of the world conditionally. And it was to proclaim these conditions and offer them to every creature, that he sent his Apostles forth as ministers of salvation. There is no other way to eternal life. The plan of salvation is not changed to suit the notions and opinions of man. It does not vary in different ages, nor among different nations. It is the "everlasting Gospel." The law of Moses was a temporary and imperfect law of carnal commandments, given because the Gospel had been rejected by the Israelites. It answered its purpose and passed away when the one eternal Gospel plan was restored by Jesus Christ, through whom alone mankind can be saved, and that salvation cannot be obtained except by faith in him, which comprehends obedience to his requirements. It has been shown that faith is the first principle of the Gospel, and repentance--the forsaking of sin, is the second, and it is now necessary to present the third principle, which is remission of sins. The popular idea in modern Christendom is that repentance of itself brings remission of sins. That is another serious mistake. Payment of debts is not brought about by simply ceasing to get credit; determination to sin no more does not wipe out sins already committed. God is a being of order and of law. He has instituted the means whereby each sinner may receive a cleansing from the past. His laws are as uniform in the spiritual world as in the natural world; obedience to those laws is as necessary in one sphere as in the other. Remission of sins comes to the repentant believer, through baptism, when it is performed by divine direction and under divine authority. Baptism for the remission of sins was preached and practiced by John, the forerunner of Jesus. "John did baptize in the wilderness and preach the baptism of repentance for the remission of sins." (Mark I; 4). Jesus Christ honored that baptism in person and by his teachings. He also sent his Apostles to preach it to every creature. (Matt. XXVII; 19-20, also Mark XVI; 15-13). Previous to preaching that baptism, he instructed his Apostles to "tarry at Jerusalem until they were endowed with power from on high." (Luke XXIV; 47, 49). That power was bestowed upon them on the day of Pentecost, when they were assembled in one place with {215} one accord, and the Holy Ghost was manifested to them in visible form. To the people who gathered to hear the Apostles, forming a great multitude, Peter preached the first Gospel sermon after the resurrection of Christ, as is recorded in the 2nd chapter of the Acts of the Apostles. After testifying of the mission and resurrection of Jesus, the Christ, in response to their inquiry, "Men and brethren, what shall we do?" "Then Peter said unto them, repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you and to your children, and to all that are afar off, even to as many as the Lord our God shall call." (Acts II; 37, 38). Three thousand people on that day received the Gospel of Jesus Christ, and were baptized for the remission of their sins. This great blessing is given in baptism to those who believe and repent, but comes through the atonement wrought out by Jesus Christ. "Without the shedding of blood there is no remission of sins." (Heb. IX; 22). The blood of Christ answers for the blood of the sinner who complies with the conditions required in Christ's Gospel. The benefits of that atonement are offered to all to whom the Gospel is preached, but are obtained only by those who render obedience to it. The scripture is often quoted which says, "The blood of Jesus Christ, His Son, cleanses us from all sin." But this is only part of the text, and is therefore misleading. Here is the scripture as it stands: "This then is the message which we have heard of Him, and declare unto you, that God is light and in Him there is no darkness at all. If we say that we have fellowship with Him and walk in darkness, we lie and do not the truth; but if we walk in the light, as He is in the light, we have fellowship with one another, and the blood of Jesus Christ, His Son, cleanseth us from all sin." (1 John I; 5-7). Baptism was instituted for the remission of sins by divine command. It is therefore essential. It is a sign of cleansing, purification, death to sin, burial from the world and resurrection to a new life in Christ Jesus. For, baptism means immersion. The sprinkling or pouring of water on the body is not baptism. The ordinance of baptism preached by John, the forerunner, by Christ himself, and by the Apostles whom he sent as his messengers, was both a burial and a birth. When Jesus was baptized by John it was in the river Jordan: "Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him. But John forbade him, saying, I have need {216} to be baptized of thee, and comest thou to me? And Jesus answering, said unto him, suffer it to be so now, for thus it becometh us to fulfill all righteousness. Then he suffered him. And Jesus when he was baptized, went up straightway out of the water; and lo, the heavens were opened unto him, and he saw the spirit of God descending like a dove and lighting upon him, and lo, a voice from heaven saying, this is my beloved Son, in whom I am well pleased." (Matt. III; 13-17). Jesus said to Nicodemus, "Verily, verily, I say unto thee, except a man be born of water and of the spirit, he cannot enter into the Kingdom of God." (John III; 5). Jesus himself set the example, and was born of the water and of the spirit, and though he knew no sin, had to be baptized in order to "fulfill all righteousness." When Philip baptized the great man of Ethiopia, "they went down both into the water and he baptized him and when they were come up out of the water, the spirit of God caught away Philip." (Acts VIII; 35-39). John baptized in Enon, near to Salim, because there was much water there. (John III; 23). Paul likened baptism to a burial and a resurrection. (See Rom. VI; 4, 5; Col. II; 12). Peter cited the flood as a figure of baptism. (I Peter III; 21). The order of the Gospel as taught by Christ and his Apostles was first faith, second repentance, third baptism by immersion for the remission of sins, with the promise of the Holy Ghost to all who complied therewith. Infant baptism is a palpable heresy. Sin is the transgression of the law. Infants cannot commit sin. Baptism must follow faith and repentance. Infants cannot exercise faith, and they have nothing to repent of even if they were capable of repentance. God never authorized any one to baptize an infant. Jesus blessed little children and said, "Of such is the Kingdom of heaven." Baptism to be acceptable to God must be performed by one having actual divine authority. It must be administered in the name of the Father, and of the Son, and of the Holy Ghost. No man has the right to assume that authority. It must come from God or the baptism will be void and of no effect. When properly administered it brings remission of sins, and the baptized believer becomes a new creature, stands clean before God, and is prepared to receive the gift of the Holy Ghost. Further explanations on this all-important subject will be given in succeeding tracts. Let the reader ponder, investigate, and enter upon the path of eternal life and salvation! {217} RAYS OF LIVING LIGHT. No. 4 BY CHARLES W. PENROSE. The gift of the Holy Ghost is the greatest boon conferred by God upon man in the flesh. It is "the anointing from above which teacheth all things." It is the "abiding witness" of the Father and son. It is the spirit of revelation. It guides into all truth, brings things past to remembrance, makes manifest present light, and shows things to come. Without it no man can know God and Jesus Christ whom He has sent, nor can he say truly and without doubt that Jesus is the Lord. Its reception is the fourth step or principle in the Gospel of Christ. The preceding principles, namely, faith, repentance, and baptism for the remission of sins, have been explained briefly in the foregoing tracts of this series. After the baptism or birth of water comes the baptism or birth of the spirit. This gift from God is conferred by the laying on of the hands of men called of God and endowed with authority to perform this sacred ordinance. No man of himself in his own name, however learned, experienced, or wise, can bestow this great gift upon others. He might lay his hands upon them, but they would not receive that spirit. It proceeds from God alone. He will honor that which is performed according to His directions by His authorized servants. The reception of the Holy Ghost as an endowment or gift from God is essential to salvation. The natural light or inspiration given at birth to all humanity is not equal to it. That is the common heritage of humanity, but the gift of the Holy Ghost is a far higher and greater bequest from Deity, and is given only to those who obey the Gospel, and in the way that God Himself has appointed. That the gift of the Holy Ghost is conferred by the laying on of hands, and that this is the Gospel method, is clearly established by the New Testament. In the 8th chapter of the Acts of the Apostles an account is given of the ministry of {218} Philip, in which the following occurs: "But when they believed Philip preaching the things concerning the kingdom of God, and the name of Jesus Christ, they were baptized, both men and women." "Now when the Apostles which were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John, who, when they were come down, prayed for them that they might receive the Holy Ghost. For as yet he was fallen upon none of them, only they were baptized in the name of the Lord Jesus. Then laid they their hands on them and they received the Holy Ghost. And when Simon saw that through laying on of the Apostle's hands the Holy Ghost was given, he offered them money, saying, give me also this power, that on whomsoever I lay hands he may receive the Holy Ghost. But Peter said unto him, thy money perish with thee, because thou hast thought that the gift of God may be purchased with money." (Verse 12-20). In the 19th chapter of the Acts of the Apostles it is related that Paul found some disciples in Ephesus who had not been properly baptized. He gave them necessary instructions, and we read: "When they heard this they were baptized in the name of the Lord Jesus. And when Paul had laid his hands upon them the Holy Ghost came upon them, and they spake with tongues and prophesied. And all the men were about twelve." The ordinance of the laying on of hands is enumerated among the "first principles of the oracles of God," and one of the foundation "doctrines of Christ," in Hebrews V; 12, and VI; 2. Paul exhorted Timothy, "Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands." (2 Tim. I; 6). These quotations are sufficient to show the order of the Gospel as taught by the Apostles of Jesus Christ, who received their instructions and authority from Him, and who all preached the same doctrines and administered the same ordinances wherever they went. The departures therefrom that are witnessed in modern times are the work of uninspired ministers, unauthorized of God, and should be rejected by the honest seeker after religious truth. The Holy Ghost is the same in all ages and among all peoples. Its effects are also the same. In the days of the early Christian Church the fruits of that spirit were enjoyed by the members. They are thus described by the Apostle Paul: "But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law." (Gal. V; 22, 23). "But the manifestation of the spirit is given to every man to profit {219} withal. For to one is given by the spirit the word of wisdom; to another the word of knowledge by the same spirit; to another faith by the same spirit; to another the gifts of healing by the same spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues; But all these worketh that one and the selfsame spirit, dividing to every man severally as he will." (lst Cor. XII; 7-11). Paul exhorted the Saints to "Follow after charity and desire spiritual gifts, but rather that ye may prophesy," and after explaining his reasons for this instruction he concluded, "Wherefore brethren, covet to prophesy, and forbid not to speak with tongues." (lst Cor. XIV; 39). The absence of these gifts and manifestations of the spirit in the various religious sects at the present day is attempted to be accounted for by the airy excuse: "They are all done away and are no longer needed." Yet they were part and parcel of the Gospel of Jesus Christ, and incorporated in the Church--the body of Christ--as some of its members. "Every tree is known by its fruits." If the spirit that animated the Church of Christ in the Apostolic age inspired the churches of the 19th century, would not the same fruits be brought forth by it, and be enjoyed today? Has the spirit of God changed? Or have not men changed the ordinances and institutions of heaven, and built up churches and promulgated doctrines of their own? But the advocates and apologists of sectarian theology will quote: "Charity never faileth, but whether there be prophecies they shall fail; whether there be tongues they shall cease; whether there be knowledge, it shall vanish away." (lst Cor. XIII; 8). Why do they not continue the quotation, and give the succeeding verses which form an integral part of the scriptural argument? Is it because that would sweep away the crutches of their lame and halting pretence and cast their false theory prone in the dust? This is what follows: "For we know in part, and we prophesy in part, but when that which is perfect is come, then that which is in part shall be done away." Will it be claimed that this promised perfection has come? Do latter-day sectaries know more, understand better, and see clearer in divine things than did the Apostle Paul? Has anything "perfect" come upon modern Christendom except "perfect" confusion? That Paul had reference to a condition yet in the future in making his prediction is evident from his further remark: "For now we see through a glass darkly; but then face to face; now I know in part, but then shall I know even as also I am known." (Verse 12). {220} The gifts of the spirit enumerated above are the evidences of its possession by the disciples of Jesus Christ. They are the signs of true faith. They accompany the reception of the Gospel and obedience to its requirements. When the resurrected Christ gave the eleven Apostles their great commission, he said unto them: "Go ye into all the world and preach the Gospel to every creature. He that believeth and is baptized shall be saved, but he that believeth not, shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover." (Mark XVI; 15-18). These gifts were not merely for those Apostles, but were to "follow them that believe." Christ gave them as the sign of true belief in Him and in His sayings. They belong to his Church. They are to be done away until that which is perfect is come, and the sons and daughters of God behold their Redeemer face to face, and see as they are seen and know as they are known. Whatever necessity existed for their possession and exercise in the first century of the Christian era, exists in the 19th century, not only for the blessing and comfort of the disciples of the Savior, but for the promulgation of His Gospel among nations that yet sit in darkness and are numbered among heathens and idolaters. One of the potent proofs of the possession of the Holy Ghost in the early Christian Church was the unity it established. No matter what were the conflicting faiths and opposing creeds entertained by the people of that day previous to receiving the spirit of the everlasting Gospel, after baptism and the laying on of hands for the gift of the Holy Ghost, they all became one in Christ Jesus. As Paul wrote to the Ephesians: "There is one body and one spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in you all." (Eph. IV; 4-6). "For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus." (Gal. III; 27-28). "And let the peace of God rule in your hearts, to the which also ye are called in one body, and be ye thankful." (Col. III; 15). "For as the body is one, and hath many members, and all the members of that one body, being many, are one body so also is Christ. For by one spirit we are all baptized into one body, whether we be {221} Jews or Gentiles, whether we be bond or free; and have been all made to drink into one spirit." (1 Cor. XII; 12, 13). In His prayer to the Father that all who believed in Him might be one, Jesus spoke of this unity as proof to the world that God had sent Him. (John XVII; 21). The great purpose of the gift of the Holy Ghost was to guide into all truth, and bring its possessors to "the unity of the faith and the knowledge of the Son of God." Strife, contention, division, are not the fruits of the Holy Spirit, but come from beneath. "For where envying and strife is, there is confusion and every evil work." (James III: 16). The presence and inspiration of the Holy Ghost, with its gifts, manifestations and divine light are the signs of spiritual life and divine acceptance. Without the Holy Ghost there is no true, living Church of Christ on earth. It can be obtained in no other way than that which God has appointed. Following the birth of water, the birth of the Holy Spirit makes man a new creature, and initiates him into the Church or Kingdom of God. Its various gifts are within his reach according to his faith and diligence in seeking after them. They are as obtainable in this age as at any former period. By the Holy Ghost mankind may come to the knowledge of God. In its light the sayings and writings of inspired men may be clearly understood. The Bible is no longer a sealed book. The heavens are not closed against mortals. Darkness flees before it and mysteries vanish. It brings peace and comfort to the soul. It awakens and thrills the spiritual sense. It unfolds the things of eternity and the glories of immortality. It links earth and heaven. It fills the soul with joy unspeakable, and he who gains and keeps it has boundless wealth and everlasting life! {222} RAYS OF LIVING LIGHT. No. 5. BY CHARLES W. PENROSE. The ordinances of the Gospel referred to in previous tracts of this series, cannot be effectually administered without divine authority. That authority does not and cannot originate in man. It may be assumed, it is true, and presumptuous men may claim to be called of God without communication from Him. But their performances will be without avail and will not be recognized in heaven, either in time or in eternity. When there is no revelation from God there can be no divine authority on earth. Baptism, even if solemnized according to the form and pattern followed by the Savior and his appointed servants, will be of no avail and will not bring remission of sins, unless the officiating minister has received authority from Deity to act in the name of the Father and of the Son and of the Holy Ghost. Men may lay their hands on the baptized believer in the form of confirmation, but if they have not been divinely appointed to do so, the Holy Ghost will not flow to the convert, and the performance will be void in the sight of heaven. Those who have the temerity to act in that manner will be counted guilty of taking the name of the Lord in vain. No council, convocation, conference, synod, or presbytery, composed of any number of learned, devout, and venerable persons, without divine communication can confer the smallest amount of divine authority. Their power is only human, their decisions, their commissions and their creeds are equally valueless in the plan of salvation. Whenever the Almighty desired to communicate with man on earth, he selected His own representatives and endowed them with authority to speak and act in His name. What they uttered by the power of the Holy Ghost, and what they administered as He directed, was recognized by Him as if performed and spoken by Deity in person. When He gave them authority to call and ordain others to the same duties, their administrations were also accepted by the Lord, and were fully efficacious. This divine authority was called the Holy {223} Priesthood. It was bestowed in the earliest ages. It existed among the Patriarchs, was exercised in the Mosaic dispensation, was held by many of the Prophets, and was established in the Christian Church by the Savior himself. There were two orders or branches, of that Priesthood. The higher, which includes the lower, came to be known as the Melchisedek Priesthood. This was because Melchisedek, the King of Salem, who lived in the time of Abraham and from whom, "the father of the faithful" received his blessing, obtained a great power in that Priesthood. It is referred to in the Epistle to the Hebrews, 7th chapter. Much controversy has arisen over the meaning of the third verse, which says: "Without father, without mother, without descent, having neither beginning of days nor end of life, but made like unto the Son of God; abideth a Priest continually." The difficulty has arisen through the application of these remarks to the individual instead of to the Priesthood which he held. The higher, or Melchisedek Priesthood was not limited, as the Levitical Order subsequently was, to a special lineage. It did not depend upon parentage or descent, and it was an eternal Priesthood, those who possessed it worthily retaining it through life, and being Kings and priests unto God forever. The Lesser Priesthood was held notably by Aaron and his sons, in the line of the first born, and has therefore been called by his name. It had authority to administer in the lesser ordinances and in temporal affairs, but not in the higher and more spiritual concerns of the Kingdom of God. But no man could take this honor unto himself. He must be called of God as Aaron was, or he could not hold that Priesthood. (Heb. V; 4.) Aaron was called by revelation through Moses the Prophet, and ordained under his hands. This being so, as a matter of course, no man can take unto himself the higher, or Melchisedek Priesthood. Unless called of God by revelation and properly ordained, he could not obtain that authority. Even Jesus of Nazareth, though he was the Son of God, did not assume that Priesthood. He was "called of God, a High Priest after the order of Melchisedek." It is written further: "So also Christ glorified not himself to be made a High Priest but He that said unto him thou art my Son, this day have I begotten thee." (Heb. V; 3, 10.) It has been erroneously taught among the Christian sects of the present age that this Priesthood, in both of its branches or orders, was done away in Christ. That it has not been on earth for several centuries may be true, and therefore the {224} authority to administer in the name of the Lord has not been enjoyed among men. But the authority held by Jesus Christ as "a Priest forever after the order of Melchisedek" was conferred by him upon his Apostles, to whom he gave the keys of that power and authority, so that what they sealed on earth should be sealed in heaven, and what they loosed on earth should be loosed in heaven. (Matt. XVIII; 18.) He said to them: "As my Father hath sent me, even so send I you." (John XX; 21.) Again he said: "Ye have not chosen me, but I have chosen you, and ordained you; that ye should go and bring forth fruit and that your fruit should remain." (John XV; 16.) The Apostles thus authorized had power to call others to this Priesthood and ministry, when directed by the Holy Ghost, as Moses called and ordained his brother Aaron. The law of carnal commandments in which the lesser or Levitical Priesthood administered was fulfilled in Jesus Christ, but the Priesthood or authority to administer in the name of the Lord was not then abolished, the higher, or Melchisedek Priesthood was restored. That was the change in the Priesthood referred to in Heb. VII; 12: "For the Priesthood being changed there is made of necessity a change also of the law." From this it is evident that the Priesthood was not abolished, but the law of the Gospel being introduced by Christ in place of the Mosaic Code, the higher Priesthood was also introduced, for the Gospel is a higher law than that of Moses. The sacrifice of animals in which the lesser Priesthood administered was no longer required, after the great sacrifice of the Son of God of which they were typical, so that function of the lesser, or Aaronic Priesthood was discontinued. But the administration of the ordinances of the Gospel was necessary, and could not be rightfully performed without divine authority. Therefore, the Priesthood of God held by Jesus Christ, and by his Apostles and by others called of God through them, was a part of and essential to the Christian dispensation. The term "called of God" appears to be as much misunderstood as is the subject of the Priesthood of God. Men assume to act in the name of Jesus Christ, either because they feel or imagine they have a call in their hearts to this ministry, or because they have been called by some person or conclave having no more divine communication and authority than they had themselves. In contrast to their assumption let us view the case of Saul of Tarsus, afterwards called Paul the Apostle. In the narration of his case as given in Acts XXII {225} he says that on his way to Damascus the Lord Jesus Christ appeared to him in glory, and he was stricken blind thereby. He received his sight by miracle and was informed: "The God of our Fathers hath chosen thee that thou shouldst know his will, and see that Just One, and shouldst hear the voice of His mouth. For thou shalt be His witness unto all men of what thou hast seen and heard. And now why tarriest thou? Arise and be baptized and wash away thy sins, calling on the name of the Lord." Paul subsequently received another divine communication, informing him that the Lord would send him unto the Gentiles. (Verses 12-21.) After all this he was not authorized to act as a minister of the Gospel, because he had not yet been properly called and ordained. It was ten years after this, according to the chronology of the New Testament, that Paul was ordained to the Priesthood or authority to act in the name of the Lord. It is stated that certain Prophets and Teachers were in the Church at Antioch, and "As they ministered to the Lord and fasted, the Holy Ghost said, 'Separate me Barnabas and Saul for the work whereunto I have called them.' And when they had fasted and prayed and laid their hands upon them they sent them away." (Acts XIII; 2, 3; see also Acts IX; 15-18.) Paul in his epistles invariably declared that he was not called by the will of man; and he taught that no man of himself could rightfully assume the authority to administer in the name of the Lord. To the Galatians he wrote: "Paul an Apostle (not of men, neither by man, but by Jesus Christ and God the Father who raised him from the dead)." (Gal. I; 1.) Writing to Titus, Paul said: "For this cause left I thee in Crete. That thou shouldst set in order the things that are wanting, and ordain Elders in every city as I had appointed thee." (Titus I; 5.) Writing to Timothy, Paul says: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery." (I Tim. IV; 14.) It was thus that the seven Deacons were ordained, as recorded in Acts VI; 6. That there was a divinely appointed ministry in the Church established by our Savior, must be evident to every mind open to the truth, on reading the New Testament; also that these were essential to the Church, and that without them there can be no true Church of Christ on earth. Explaining this subject and stating the order of the Christian ministry given by Christ, Paul says: "And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers." (Eph. IV; 11.) These inspired men were, {226} as we have seen, called of God, not of men, and were appointed and ordained to their respective callings by divine authority. It is claimed that these were necessary only in the first days of the Church of Christ on earth, and that they are no longer needed. But the succeeding verses of the scripture we have quoted show most positively to the contrary. They were given Paul says, "For the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive." (Verses 12-14.) Without these divinely ordained and inspired men, holding this Holy Priesthood, the work of the ministry cannot be performed acceptable to God, neither can the Church be perfected. They are absolutely necessary until all shall come to the unity of the faith and a knowledge of the Son of God. The absence of that divine authority, and of the gift of the Holy Ghost, has caused the division and dissension that now exist among professing Christians, who are, "tossed to and fro and carried about with every wind of doctrine," led hither and thither by unauthorized and uninspired men, and by the "cunning craftiness" whereby hirelings who preach for money, "lie in wait to deceive" and "make merchandise of the souls of men." All the ministrations, ordinances, baptisms, confirmations, performances and ceremonies that have been instituted by men and conducted under merely human authority, whether devoutly, sincerely, and piously, or with wilful intent to impose upon the ignorance and credulity of mankind, are void in the sight of heaven, are not recognized of God, and have no virtue or effect as aids to salvation. God's house is a house of order, and He will accept only that which He has authorized and ordained. However startling this may appear, it is the eternal truth, which will stand the test of both reason and revelation. Truth is mighty and will prevail. The remedy for these tremendous evils will be pointed out in succeeding pamphlets. {227} RAYS OF LIVING LIGHT. No. 6. BY CHARLES W. PENROSE. That there has been a great departure from the doctrines, ordinances and discipline of the Church as it existed in the days of Christ and His Apostles, must be evident to every unbiased enquirer into religious truth. This has been demonstrated to some extent in tracts already presented to the reader. But the full measure of the apostasy that has taken place would take volumes to represent in detail. The proofs are ample that it has been universal When Jesus Christ commenced His ministry on earth He found the people who claimed to be the special subjects of divine blessing and approbation, with all their Priests and ministers and learned divines, entirely out of the way of life and salvation. None were acceptable unto God. He denounced the most pious, respectable, devout and educated among them as hypocrites and "whited sepulchres." Their foreign missionary enterprises he declared obnoxious to the Almighty, and informed them that when they compassed sea and land to make one proselyte they made him "two fold more the child of hell." (Matt. XXIII; 15). He pronounced them blind guides who made clean the outside, but within were full of extortion and excess. The spirit of the Lord had departed from those who honored His name with their lips, but who had departed from His ways, and who, in place of the word of God, "taught for doctrine the commandments of men." They were without authority from God, although they claimed to have it by descent and ordination through a long line of predecessors and prophets. It should not be deemed impossible that a similar universal apostasy could take place after the establishment of the Church of Christ by Him and His Apostles. But whether so considered or not, the facts are too patent to be denied when they confront the honest and enlightened mind. It has been shown that the Gospel as taught and administered by Christ and His Apostles required first, faith in {228} God and Jesus Christ; second, repentance, which included reform of conduct; third, baptism by immersion for the remission of sins; fourth, the reception of the Holy Ghost by the laying on of the hands of divinely authorized men; and that obedience to these brought the gifts of the spirit, including love, joy, peace, patience, brotherly kindness, charity, healings, tongues, interpretations, discerning of spirits, miracles, prophecy, revelation, and the unity in one body of all who were baptized into the Church, no matter what had been their previous beliefs. Also that the ordinances of the Gospel were administered by men inspired of God, who were in communion with Him, and who were ordained to act for and in behalf of Deity, so that what they performed by that authority on earth was acknowledged and sealed in heaven. And that in the Church of Christ there were Apostles, Prophets, Evangelists, Pastors, Teachers, Elders, and other officers, who were constituent parts of the body of Christ. This may be further seen by a careful reading of 1st Cor. XII, from which it clearly appears that God placed these in the Church, that they were all essential to its existence, and that one of them could not say to any of the others, "I have no need of thee." Look at the condition of so-called Christendom today! There are no inspired Apostles, Prophets, Evangelists, Pastors and Teachers, administering by divine authority and in the power and demonstration of the Holy Ghost. In their place there are contending Priests and Teachers guided by the wisdom of men, the learning of the schools and the traditions of the Fathers, not even claiming that there is any direct communication between them and God, but persuading mankind that revelation has ceased, and the voice of prophecy is hushed forever. Not one of the clashing, jarring and discordant sects of the day proclaim the Gospel as it was preached by Peter on the day of Pentecost, and as taught by all the duly authorized servants of God in the primitive Christian Church. The gifts and signs which Christ promised to true believers, and which were enjoyed by the members of His Church according to their needs and their faith, are not only absent from the churches of these degenerate times, but are pronounced needless and "done away." There is no "unity of the faith," no actual "knowledge of the Son of God," no manifestations of His divine acceptance nor of the power and glory of the Holy Ghost. What is the reason of this transformation? Has God changed? Is Christ divided? Is the Holy Spirit dead? Or, have not men changed the order, ordinances, discipline, doctrines, {229} and spirit of the Church of Christ? Is not the prediction of Isaiah the Prophet concerning these times literally fulfilled? "The earth also is defiled under the inhabitants thereof, because they have transgressed the laws, changed the ordinance, broken the everlasting covenant." He said it should be "As with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, so with the giver of usury to him." (Isaiah XXIV; 2-5). The deplorable condition of affairs in modern Christendom was foreseen and predicted by the Apostles of Jesus Christ, whose forebodings have come down to us in the New Testament. Paul, writing to Timothy, spoke in this wise: "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, trucebreakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away." (2nd Tim. III; 1-5). Also: "Now the spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot rod." (lst Tim. IV; 1, 2). Paul further said: "I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables." (lst Tim. IV; 1-4). Paul also said they should be "ever learning and never able to come to a knowledge of the truth." Writing to the Thessalonians he said: "Now we beseech you brethren by the coming of our Lord Jesus Christ, and by our gathering together unto Him, that ye be not soon shaken in mind or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means, for that day shall not come except there come a falling away first." (2nd Thess. II; 1-3). The Apostle Peter also foresaw this great apostasy, and {230} spoke of it in this wise: "But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that brought them, and bring upon themselves swift destruction. And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of. And through covetousness they shall with feigned words make merchandise of you, whose judgment now of a long time lingereth not and their damnation slumbereth not." (II Peter; 1-3.) The "falling away" commenced in the time of the Apostles, and hence their numerous warnings and exhortations to the Saints, rebuking schisms and divisions, and counseling unity, showing that the Spirit of the Lord promoted union and led people to the knowledge of the truth, while dissension and strife came from that Evil One, and led to darkness and death. That the great apostasy commenced at a very early period is shown by the words of Paul, "for the mystery of iniquity doth already work. Only He that now letteth will let until he be taken out of the way." (II Thess. II; 7.) By the time the Apostles were taken out of the way, most of them slain by the hands of wicked men, the apostacy had assumed such proportions that only seven of the Churches were deemed worthy of a divine communication through the Apostle John, who had been banished to the island of Patmos. And in that revelation most of them were denounced by the Lord because they had "left their first love," and were commanded to repent or he would remove them out of their place. Some of them were "neither cold or hot," others had given away to seducing spirits, and had committed abominations and imbibed false doctrines. (See Rev., chapters I, II, and III.) In that same vision John the beloved saw the Church in the form of a woman, clothed with the sun, the moon under her feet, and a crown of twelve stars on her head taken away into the wilderness, to remain for a lengthened period, and in her place he saw "a woman sitting upon a scarlet colored beast, full of names of blasphemy," and though decked with gold and precious stones, she held in her hand a golden cup full of abominations, and the name upon her head was Mystery. He saw further that all nations were made to drink out of that golden cup, by which they were made drunken. (See Rev. XII; 1-6; XVII; 1-5; XVIII; 2, 3.) It is clear from these predictions in the New Testament, and others that might be cited, that the departure from the purity, simplicity and unity of the Gospel of Christ was to be {231} universal; and that these prophecies were fulfilled we have the testimony of the Church of England. In her Homily on the Perils of Idolatry she declares: "Clergy and laity, learned and unlearned, men, women and children, of all ages, sects and degrees, of whole Christendom, a most horrible and dreadful thing to think, have been at once buried in the most abominable idolatry, and that for eight hundred years or more." That being true, how is it possible to believe that the Church of Christ had any existence on earth after that long continued darkness and apostacy? How could there be any remnant left of the divine authority held by the Apostles and Priesthood of the original Christian Church? If the Romish Church, from which the Church of England seceded, had no divine authority, then the Church of England could have none, for all she had she obtained from that Church. If the Romish Church possessed that authority, still the Church of England could have none, for Rome excommunicated her with all her priests and ministers. The Church of England being without divine authority, all the various contending sects that have sprung from her are of necessity in a similar condition, for none of them even claim to have received any revelation from God restoring that authority and re-establishing the Church of Christ. From the Pope of Rome down to the latest minister presuming to act in the name of the Lord, there is not and cannot be one who holds the Holy Apostleship or any portion of that sacred Priesthood which God placed in the Church, and which Paul declared essential to its existence. Good men, learned men, devout men, there have been by millions; noble, pious, and blessed women also, with them, have done the best they could according to their light and opportunities; but darkness "has covered the earth and gross darkness the people," and the apostacy from primitive Christianity, as foretold by its founders, has been awful and universal! But thank God, the restoration was also predicted, and it will be a pleasing task in further tracts to set this forth, as revealed and brought about by revelation from God the Eternal Father, through Jesus Christ His Son and the Holy Angels sent from their presence, to usher in the last and greatest of all dispensations. {232} RAYS OF LIVING LIGHT. No 7. BY CHARLES W. PENROSE. "And I saw another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God and give glory to Him; for the hour of His judgment is come; and worship Him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." (Rev. XVI; 6-8.) In these inspired words John the beloved Apostle predicted the restoration of the Gospel to the earth, and the subsequent destruction of that power which had filled the earth with the darkness of spiritual inebriety and wickedness. That these events were not revelations of the past, but prophecies of the future manifested to the Apostle John, is made certain by what he says in Chapter IV, verse 1: "After this I looked and behold, a door was opened in heaven; and the first voice which I heard was as it were of a trumpet talking with me, which said, come up hither, and I will show thee things which must be hereafter." The angels spoken of in the XIV chapter, quoted above, were among the things which John was told "must be hereafter." It should be observed that when the angel should fly to the earth bearing the everlasting Gospel, it was to be at a time when every nation, and kindred, and tongue, and people would be without that Gospel in its fullness. That this has been the condition of the world for a long time has already been demonstrated to the reader. In predicting events that would occur previous to his coming and "the end of the world," Christ declared, "And this Gospel of the kingdom shall be preached in all the world for a witness unto all nations, and then shall the end come." (Matt. XXIV; 14.) From this we learn that the Gospel as preached by Christ and delivered by Him to the Apostles, is {233} to be preached in all the world as a witness of His second advent and a sign of the approaching end. (See verse 3.) The foregoing predictions correspond with the prophecy of Isaiah: "Wherefore the Lord said, forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, and their fear toward me is taught by the precepts of men; Therefore I will proceed to do a marvelous work among this people, even a marvelous work and a wonder; for the wisdom of their wise men shall perish and the understanding of their prudent men shall be hid." (Isaiah XXIX; 13, 14.) All the Prophets whose writings have been collected in the sacred volume called the Bible, have proclaimed the glory of the latter days and the final triumph of truth over error, and of the power of God over the deceptions of that Evil One. Thus not only the restoration of the Gospel was foretold by holy men of God, after the great apostacy that was to take place, but the manner of its revelation was also explained. It was to be by the coming of an angel from heaven. To whom might it be expected that this angel should appear? To the learned divines and contending sectaries of modern Christendom? Do they not all declare that revelation ceased when John received his vision, recorded in the Book of Revelation? Do they not teach that though angels once ministered to men, the day of their coming has long since passed? Have they any faith to call on God for a divine communication? And will the Almighty reveal anything except to those who call upon Him in faith? God's ways are not as man's ways. Therefore, as Paul expressed it, "Not many wise men after the flesh, not many mighty, not many noble are called, but God has chosen the foolish things of the world to confound the wise. And God hath chosen the weak things of the world to confound the things which are mighty, that no flesh should glory in His presence." (I Cor. I; 26-29.) And as quoted above, the Lord determined that in bringing forth His latter-day work, "a marvelous work and a wonder," "the wisdom of the wise should perish and the understanding of the prudent should be hid." It was in the year 1823 that the angel spoken of by John the Revelator came with the everlasting Gospel to a young man scarcely eighteen years of age, of obscure, though respectable parentage, and without the learning of the schools. His name, too, was common, and his occupation that of a farmer's boy. Joseph Smith, whom the Lord raised up to receive His word, establish His Church, and prepare the way {234} for the Redeemer's second coming, was led to enquire of the Lord through reading the scriptures for the purpose of finding out which of all the disputing religions was right. Coming to the Epistle of James, 1st chapter and 5th verse, he read: "If any of you lack wisdom let him ask of God, that giveth to all men liberally and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering." Relying on this word, he went into the woods to pray, and in the simplicity of his heart called on God for the wisdom which he felt he greatly needed. He was then but fourteen years of age, but his faith was strong and wavered not. His prayers were heard, and in a heavenly vision in open daylight, the Father and the Son revealed themselves to his astonished gaze. The Father, pointing to the Son, proclaimed, "This is my beloved Son, hear Him." Our Savior spoke to the boy, and in answer to His question as to which of all the religious sects was right, he was told that they had all gone out of the way, and was commanded to go after none of them, but was promised that in due time the true Gospel of Christ should be revealed to him. When the Angel appeared to him, three years later, it was in his chamber, just as he had retired for the night. Coming in glory, the Angel showed to Joseph the place where an ancient record was hidden in the side of a hill, containing the history of the former inhabitants of the American continent, including an account of a visit made to them by Jesus Christ after His resurrection from the dead, when He declared to them the same Gospel that he had preached in Palestine, and also established His Church among them after the same pattern as that organized on the eastern hemisphere. He was informed that this record should be subsequently placed in his hands to translate by the gift and power of God to be given to him through means which the Lord had prepared for that purpose. This manifestation was thrice repeated, that Joseph might be fully assured of its reality. Under the inspiration of Almighty God, the young man was able to obtain possession of this precious record, inscribed in small and curious characters upon metallic plates. The Gospel is there set forth in plain and simple language, and no one who reads the book, which is called the Book of Mormon, with a prayerful and unprejudiced heart, will fail to be impressed with its divine origin. After being thus favored of the Lord, Joseph Smith received a visitation from John the Baptist, who held authority in ancient times to preach and administer baptism by immersion {235} for the remission of sins. He came as a ministering angel, and ordained Joseph Smith and his companion Oliver Cowdery, to that Priesthood and authority. Thus endowed, these young men baptized each other, and at a later date were ministered to by the Apostles Peter, James and John, who ordained them to the Apostleship, with authority to lay hands on baptized believers and confer the gift of the Holy Ghost, also to build up and organize the Church of Christ according to the original pattern. On the sixth day of April, 1830, the Church of Jesus Christ was organized in the state of New York, with six members, Latter-day Saints who had been baptized for the remission of sins and had been confirmed by the laying on of hands. The Holy Ghost was manifested unto them, and as the Church grew in numbers the gifts of the spirit were imparted, and the organization was eventually made complete with Apostles, Prophets, Seventies, Elders, Priests, Teachers and Deacons, also Bishops and other officers that were in the primitive Christian Church; indeed all the grades of the Melchisedek and Aaronic Priesthood, with their keys, powers and endowments, and all the ordinances, ministrations and divine manifestations necessary to the true Church of Christ. Men thus divinely authorized, were sent out into the world to preach the Gospel like the Apostles of old, without purse or scrip, without salary and without pay of any kind, depending upon the Lord and friends whom He might rise up to minister to their temporal wants. Wherever they went and people received their testimony and were baptized for the remission of sins, the Holy Ghost was poured out upon them through the laying on of hands, and they invariably obtained a testimony from God that they were accepted of Him, and that He had in very deed reestablished His Church on earth. There are now many thousands of living witnesses to the truth of these things. They are natives of various countries, speaking different languages, reared in divers religions; they are now brought to the unity of the faith; they have come to a knowledge of the truth. Doubt has fled and darkness has been dispersed; the light of heaven shines in their souls. They are in the strait and narrow way. They are members of the body of Christ, and His spirit, which searcheth all things, yea the deep things of God, is the abiding witness from on high and shows them things past, present, and to come. This is the latter-day work spoken of by the Holy Prophets. It is the dispensation of the fulness of times, in the which "God will gather together in one all things in Christ, both {236} which are in heaven and which are on earth, even in Him." (Eph. I; 9, 10.) It is the last and greatest of dispensations. In it will be accomplished the "restitution of all things, which God hath spoken by the mouth of all His Holy Prophets since the world began." (Acts III; 21.) It is to prepare the way for the second advent of our Lord Jesus Christ, who will come "in the clouds of heaven with power and great glory," and "in flaming fire, taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ, when He shall come to be glorified in his Saints." (II Thess. I; 7-10.) In this dispensation, after all people have been warned and the Gospel has been preached for a witness to all nations, and the elect are gathered together from the four winds, namely East, West, North and South, the great tribulations and judgments will be poured out, the end of the world, that is, the end of the rule of Satan and of the wicked will come, the kingdoms of this world will become the kingdom of our God and His Christ, and He will reign over them forever. "The times of ignorance God hath winked at, but He now commands all men everywhere to repent." Therefore, oh! ye inhabitants of the earth, hearken to the voice of the Lord, which is unto all people, Christian and Pagan, preachers and hearers, Papists, Protestants, infidels, secularists and agnostics, rich and poor, kings, presidents, rulers, peasants and men and women of all race, religions and degrees, saying, repent of your sins, of your false creeds, of your dead forms, and of all your unbelief and iniquities, and come unto me, and be baptized by my servants, on whom I have placed my authority, and receive the laying on of their hands, and you shall have the remission of your sins and the gift of the Holy Ghost, and shall know that I am God, and that I have set my hand to accomplish my great work in the earth, and if you abide in me you shall inherit the earth when it is cleansed and glorified, and shall be crowned with eternal life! {237} RAYS OF LIVING LIGHT. No. 8. BY CHARLES W. PENROSE. "Truth shall spring out of the earth, and righteousness shall look down from heaven." So prophesied the Psalmist, (Ps. LXXXV; 11). This may be viewed as a figurative expression, but it has been literally fulfilled in the 19th century. In the midst of the disputations over the meaning of many parts of the Bible, which have caused so many heart-burnings and bitter feelings among preachers and professors of religion, out of the earth has come forth a sacred record containing divine truth in such plainness and simplicity as to settle in the minds of believers those controversies which have agitated the world of theology. When the American continent was discovered by Columbus and others, who were led to cross the great waters in search of unknown lands, a dark-skinned race, composed of many different tribes but evidently of a common origin, were found in possession of the Western Continent. Varying in their characteristics from the white, the black, the yellow, and all the European, Asiatic and Ethiopian branches of the human family, their origin became a cause of wonder and scientific investigation. The general conclusion arrived at was, that at some remote period their ancestors had migrated from some portion of the Eastern Hemisphere, but when, or how, or why this emigration had taken place was a profound mystery. But in the year 1829 a book was published in the state of New York, claiming to have been translated from metallic plates found in a hill-side in that State, by a young man who was directed to their place of deposit by an Angel of God, and who was inspired in the work of translation to decipher the hieroglyphics inscribed on those plates, being aided in the work by an instrument, discovered with them, called the Urim and Thummin. The plates had the appearance of gold, were not quite so thick as common tin, were about six inches by seven in size, were engraved on both sides, and were fastened together in the shape of a book by three rings at the back. Acting under instructions of the heavenly messenger the {238} young man, Joseph Smith, proceeded as quietly as possible to perform the arduous task required of him. As he was but a poor scholar, he obtained the assistance of a scribe to write, as he dictated word by word. The news of the discovery, however, became noised around, and ridicule from both preachers and people was followed by attempts at violence, so that the plates had to be concealed, and, with their translator, removed from place to place. A farmer, named Martin Harris, who had become interested in the work, received from Joseph Smith a copy of some of the hieroglyphics with their translation. These he carried to New York and submitted them to some learned linguists, among them Prof. Anthon, who after examining them, pronounced them true characters and the translation, so far as he could determine, to be correct. He wrote a certificate to this effect, and gave it to Martin Harris. But questioning him as to how the young man had obtained the record containing these characters, he was informed that it was revealed to him by an Angel of God. He then requested Mr. Harris to let him look at the certificate he had given him. On receiving it he tore it up, declaring that there was no such thing as angels from heaven now-a-days, but said if the book was brought to him he would endeavor to translate it. A portion of the record being sealed, Martin Harris informed him of that fact, when he exclaimed, "I cannot read a sealed book." As will be seen subsequently, he was, though unwittingly, fulfilling a scriptural prophecy. That portion of the record which was not sealed was finally translated into the English language by Joseph Smith, and formed a volume of about 600 pages, which was published as the Book of Mormon. This title was given to it because a Prophet named Mormon, by command of God, about four hundred years after Christ, compiled and abridged the records of Prophets who ministered on the American continent, back to about 600 years before Christ, when a colony of Israelites was led from Palestine across the waters and became a numerous people, the ancestors of the present race of American Indians. The account of their travels, their establishment on the Western Hemisphere, the revelations of God to them, their division through wickedness into separate tribes, the manner in which the hue of their complexion was changed, their wars, their works, their buildings, their customs, their language, the words of their prophets, are all given in great plainness in the Book of Mormon. An account is also given of the visit of our Lord Jesus Christ to this people {239} after His resurrection, fulfilling His own prediction recorded in John X; 16: "And other sheep I have which are not of this fold. Them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd." That these "other sheep" were not the Gentiles, as popularly supposed, is clear from Christ's statement, "I am not sent but unto the lost sheep of the House of Israel." (Matt. XV; 24.) He established His Church among them, ordaining Twelve Apostles, and giving them the same Gospel, authority, gifts, powers, ordinances and blessings as He gave to His "sheep" on the Eastern Hemisphere. Thus the fulness of the Gospel is contained in the Book of Mormon, which stands as a witness of the truth of the Bible. The two records supporting each other, and both united bearing testimony to an unbelieving world that Jesus of Nazareth is the Christ, the Son of the Eternal God and the Savior of the world. This record also contains an account of a colony directed of the Lord to the Western Continent at the time of the scattering of the people from the land of Shinar and the confusion of tongues, at the stoppage of the building of the Tower of Babel. The ruins of their cities and temples and fortifications, discovered by travelers and archaeologists since the publication of the Book of Mormon, are silent but potent witnesses of the truth of the record. Each succeeding year brings forth further evidences of this character, that form a cloud of witnesses to the divine mission of the Prophet, Seer, and Translator, Joseph Smith. The Book of Mormon has since been published in many languages and submitted to the scrutiny of the religious and scientific world, and no one as yet has been able to point out wherein it disagrees with the Jewish Scriptures or with the facts developed by antiquarian research and scientific investigation. Yet it was brought forth in this age by an unlearned youth, not acquainted with the world, reared in rural simplicity without access to the literature of the time, and without even the ordinary acquirements of the schoolboy of the present. According to the Book of Mormon, the people who journeyed from Jerusalem to the American Continent, taking with them the genealogy of their fathers and writings of the Law and the Prophets, were of the tribe of Joseph through Ephraim and Manasseh, and were led out of Palestine when Zedekiah was King of Judah. In keeping the record which was subsequently abridged by the Prophet Mormon, they used the learning of the Jews and the language of the Egyptians. Their hieroglyphs and symbols, however, were changed and modified, {240} so that the characters upon the plates revealed to Joseph Smith, where they had lain hidden for about 1,400 years, was a reformed Egyptian. How this uneducated youth was able to bring forth a work of such magnitude and importance, unless by inspiration of Almighty God, and by the means explained, remains a mystery to unbelievers. For a long time it was pretended by enemies of the work that one Solomon Spaulding wrote a Manuscript story, which in some unexplained manner fell into the hands of Joseph Smith, who worked it over into the Book of Mormon. But that foolish tale has signally failed of its purpose, for in recent years the Spaulding manuscript has come to light, and is now deposited in the Library of Oberlin College, Ohio, and proves to be as unlike the Book of Mormon as Jack the Giant Killer is dissimilar to the Bible. The colonization of America by the seed of Joseph, who was sold into Egypt, fulfills the blessing pronounced on the head of Joseph and his sons by the Patriarch Jacob. (See Gen. XLVII; also XLIX; 22-26;) also the blessing pronounced by the Prophet Moses, (Deut. XXXIII; 13-17). The historical portion of the Book of Mormon shows that the American Continent, possessed by a "multitude of nations," the seed of Ephraim and Manasseh, is the "blessed land" bestowed on Joseph in addition to his portion in Canaan. There are to be found the "everlasting hills" and the "ancient mountains," "the precious things of heaven, and the precious things of the earth," and all of the characteristics of the country unto which the branches of the "fruitful bough," were to "run over the wall," as Jacob predicted. That the word of the Lord was to be given to the seed of Ephraim may be seen from Hosea VIII; 11, 12: "Because Ephraim hath made many altars to sin, altars shall be made unto him to sin. I have written to him the great things of my law, but they were counted as a strange thing." The coming forth of the Book of Mormon is foreshadowed by Isaiah the Prophet, Chapter XXIX; 4-9. It is the voice of a fallen people whispering "out of the dust." It has come at a time when the world is "drunken, but not with wine," staggering under the influence of false doctrine, and without Prophets and Seers. It is the "marvelous work and the wonder," which the Lord was to bring to pass for the confounding of those who had turned things upside down, and who worshipped Him with their mouths while their hearts were far from Him. The words of the book, Isaiah said, were to be presented to the learned, saying, "Read this I pray thee," and he was to {241} say, "I cannot for it is sealed." The book itself was to be "delivered to him that is not learned;" and that it was to be read is clear from verse 18: "And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity and out of darkness, the meek also shall increase their joy in the Lord, and the poor among men shall rejoice in the Holy One of Israel." The coming forth of the Book of Mormon as the "stick of Joseph," is also predicted in Ezekial XXXVII; 15-22. The interview of Martin Harris with Prof. Anthon, related above, fulfilled one portion of Isaiah's prophecy, the other portions have come to pass in the translation of the book by the unlearned youth and its reception by the meek and poor among men, and by the restoration of sight to the blind and hearing to the deaf, who have seen and heard the words of the book and bear testimony to its divine origin. The "Stick of Judah"--the Bible, is now joined with the "Stick of Joseph"--the Book of Mormon--and, as Ezekial foretold, they have become one in the hand of the Lord, as a witness for Him and His Son Jesus Christ in the latter days. As a preface to the Book of Mormon the testimony of three witnesses, namely, Oliver Cowdery, David Whitmer and Martin Harris, is published, declaring "with words of soberness" that an angel of God came down from heaven and brought and laid before their eyes the plates from which the book was translated; that the voice of God from heaven declared that it had been translated by the gift and power of God, and commanded them to bear record of it. Also the testimony of eight witnesses is given, who saw the plates naturally, handled them, inspected the engraving thereon, and turned over the leaves that had been translated. In addition to these witnesses, chosen of the Lord to bear record of these facts, thousands of people, of various nationalities, have received divine testimony that the book is true, and that Joseph Smith, who translated it by the gift of God, was a true Prophet, called of God to usher in the dispensation of the fulness of times proclaim anew the everlasting Gospel, the one plan of salvation, re-establish the Church of Christ on earth, and prepare the way for the coming of Him whose right it is to reign, and for the final redemption of the earth from sin and satan, from darkness and death. And every person who will read the Book of Mormon with an unprejudiced mind and will ask God in faith, in the name of Jesus Christ, concerning it, shall surely receive a witness of its truth, and be guided in the way of eternal salvation. {242} RAYS OF LIVING LIGHT. No. 9. BY CHARLES W. PENROSE. In proclaiming the great truths that the silence of centuries has been broken; that the voice of God has again been heard from heaven; that Jesus Christ His Son has manifested Himself in these latter days; that Angels from the courts of glory have ministered to man on earth in the present age; that a sacred record has been brought forth from the ground disclosing the history of a hemisphere; and bearing the same truths as those recorded in the Bible; that a Prophet, Seer and Revelator has been raised up to bring in the last dispensation; that Apostles and other inspired servants of God now minister among them; that the Church of Christ with all its former organization, ordinances, gifts, signs and spiritual power has been reorganized on earth; and that communications may be had with Deity by men and women of faith now, as at any period in the world's history, the servants of God are met with the assertion that the day of revelation has long since passed, and that they must of necessity be either impostors or deluded, because there is to be no more scripture, prophecy, miracles, angelic ministrations, visions or actual communication from heaven to earth. This popular error is fostered and propagated by the ministers of various so-called Christian denominations, and is accepted by the masses of the people as a settled and foregone conclusion. On what ground is such an irrational position assumed? Is not the Almighty declared in scripture to be unchangeable? Has not His work on earth always been conducted by men divinely chosen, appointed and inspired? Is there not as much need of divine revelation to settle religious feuds and doctrinal differences in the 19th century, as at any previous period? Would not the word of the Lord be of much more value to mankind than the varied opinions of uninspired men, no matter how great be their human learning? Ought {243} not the inhabitants of the earth to be not only willing, but eager to receive a message from the eternal worlds? "Ah!" exclaims the objector, "but there were to be no more Prophets after Christ. He finished the divine plan and completed the revelation of God to the earth. He warned His disciples against false prophets and false Christs, and said if it were possible they would deceive the very elect." Does not the very fact Christ said there would be false prophets, convey the idea that there would be true Prophets also? If there were to be no more true Prophets, it would have been easy for the Savior to plainly say so, and thus there would be no place left for deceivers. But He declared emphatically: "Wherefore, behold I send unto you Prophets and wise men and scribes, and some of them ye shall kill and crucify, and some of them ye shall scourge in your synagogues and persecute them from city to city." (Matt. XXIII; 34.) Were not Prophets established in the Church of Christ as members of His body? Read I Cor. XII; 28: "And God hath set some in the Church; first Apostles, secondarily Prophets, thirdly, Teachers, after that miracles, then gifts of healing, helps, governments, diversities of tongues." Did not Christ promise His disciples that after He went away the Comforter should come? And was not one of the offices of that spirit to show them "things to come?" (John XVI; 13.) Was not the gift of prophecy bestowed upon members of the Church of Christ as one of the manifestations of the Holy Spirit? (I Cor. XII; 10.) And can anybody possess the true testimony of Jesus without that spirit? The angel that appeared to John the Apostle said: "The testimony of Jesus is the spirit of prophecy." (Rev. XIX; 10.) Paul prayed for the Ephesians: "That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of Him." (Eph. I; 17.) If revelation and prophecy ceased with Christ, what about the New Testament, all written after His death and resurrection, by men now believed to be inspired? Did not the Apostle John behold a glorious vision and receive a grand revelation, when banished to the Island of Patmos? Here again the objection will be raised: "But that revelation was the last communication from heaven, and its closing chapter forbids any further revelation." That is also a popular error promulgated by men professing to be ministers of Christ, and finding themselves destitute of divine power and inspiration. Here is the passage they quote: "For I testify unto every man that heareth the words of the prophecy of {244} this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book." (Rev. XXII; 18.) It is astonishing how plain and simple language can be wrested from its evident meaning to suit the purpose of sophistry. There is not a word in that text which conveys the remotest intimation that revelation and prophecy were to cease, or that God would no more speak to man. It is a prohibition against the addition by man of anything to that which God reveals. The next verse forbids the taking away of anything from the "book of this prophecy." That is, the Book of Revelation. These commands have reference to that one book, and that only. The compilers of the New Testament have placed it last in the collection of scriptural books, and the strained, unnatural and absurd application which has been made of the words we have quoted have been attached to the whole volume of the Bible. It is all wrong and ridiculous. The idea that the Almighty placed a seal upon His own mouth when He simply forbade men to add to what He said, is certainly most remarkable for sane people to entertain. If that singular notion were correct, then both the angel who gave the revelation, and John, who received it, violated the heavenly injunction, for we read that the angel gave to John a mission in figurative manner, which he thus explained: "Thou must prophecy again before many peoples, and nations, and tongues, and kings." (Rev. X; 11.) It is well known that the Epistles of St. John were written after he received the revelation on Patmos. While the true Church of Christ remained on earth the spirit of revelation and prophecy also remained. When that spirit departed there was but a dead form left. Only by the restoration of divine communication with man could the Church of Christ be re-established on earth. Only by raising up a Prophet to commence the latter-day dispensation could our Heavenly Father maintain His invariable method from the beginning of the world. And instead of men, professing to be His servants, opposing and fighting against divine revelation, they ought to hail with gladness the re-opening of the heavens and shout for joy that the rays of the Millennial morning have burst upon the world. It is passing strange that persons familiar with the prophetic writings in the Bible, could hold the opinion that there would be no revelation in the latter days. The Bible teems with prophecies of the latter-day glory, when the mightiest miracles ever wrought by divine power should be displayed; {245} when God should set up an "ensign for the nations," "assemble the outcasts of Israel," gather together "the dispersed of Judah from the four corners of the earth," and not only repeat the wonders of the Mosiac journey from Egypt to Canaan, but display His power to such an extent that it will no more be said, "The Lord liveth that brought the Children of Israel out of the land of Egypt, but the Lord liveth which brought up and which led the seed of the House of Israel from the north country and from all countries whither I have driven them." (See Isaiah XI; 6-16; Jer. XXIII; 3-8; Zech. X; 6-11.) Not only is the Lord to gather Israel and Judah, "with a mighty hand and a stretched out arm," but He is to bring "His elect together from the four quarters of the earth." They are to go up in the tops of the mountains, where the House of the Lord is to be reared, from which His law is to go forth, and where His people shall learn of His ways and walk in His paths. When He has rebuked the nations, cleansed the earth from its iniquity, so that the meek shall inherit it, He is to pour out His spirit upon all flesh, with the result not only that His sons and His daughters shall prophesy and see visions, but "they shall all be taught of God," until "the earth shall be full of the knowledge of God as the waters cover the great deep." (Joel II; 28-32; Isaiah XI; 9; Micah IV; 1-7; Isaiah XXXV; Isaiah LIV; 13.) That there was to be a new and final dispensation after the great apostacy from primitive Christianity foretold by the Apostles, is evident from the statement of Paul in his Epistle to the Ephesians. He says: "Having made known unto us the mystery of His will according to His good pleasure which He hath purposed in Himself, that in the dispensation of the fullness of times He might gather together in one all things in Christ, both which are in heaven and which are on earth, even in Him." (Eph. I; 9, 10.) How could this, the greatest of all dispensations, be ushered in without a Prophet and without revelation from God? Did the Almighty ever commence a dispensation since the world began without a Prophet to declare His word, and without revealing His will? The Apostle Peter calls this great dispensation "the times of restitution of all things spoken of by all the Holy Prophets since the world began," in which Jesus Christ is to come in glory. (Acts III; 20, 2l.) If all things are to be restored in that great gathering dispensation, then Prophets must be restored, revelation, angelic visitations, gifts, signs, miracles and all the manifestations of former times must also be restored. {246} For, the consummation of all things is to be accomplished, and the earth be prepared for the presence of its rightful ruler, its Redeemer and King. Be it known to all people that the Lord, in His infinite mercy, has once more opened the heavens and revealed Himself to man. The last dispensation has been commenced. The voice of Christ has again been heard. Angels have come down from heaven to earth. Prophets, Apostles and other inspired men declare the word and will of the Lord. A sacred record of the ancient people of a vast continent has been brought out of the ground and, united with the Jewish Bible, bears witness that God is the same yesterday, today and forever, and that by faith mankind in all ages may learn of Him and have communion with Him. The Gospel of Jesus Christ is being preached in all the world as a witness to all nations, baptism is administered by divine authority for the remission of sins, the Holy Ghost is conferred as of old, by the laying on of hands of men clothed with the Holy Melchisedek Priesthood, the unity of the faith is enjoyed, the sick are healed, prophecies are uttered, the gift of tongues and interpretation is attainable, and by visions and dreams and the witness of the Comforter, God is testifying to those who receive His word, that He has commenced a great latter-day work spoken of by His Holy Prophets. The man chosen of God to commence the work of the last dispensation was Joseph Smith, who was slain at Carthage, Illinois, for the word of God and the testimony of Jesus. No Prophet who ever lived on earth, except the Son of God Himself, accomplished a greater work, brought forth more truth or received greater revelations from on high than he. Having finished the grand mission required of him by the Lord, he sealed his testimony with his blood, and stands with the martyrs who will be crowned in the presence of God and the Lamb as Kings and Priests unto them forever. The truth of this testimony has been sealed upon the hearts of many thousands of people, who rejoice in the certain knowledge that they are accepted of God. And this knowledge may be obtained by every soul who shall believe in Christ, repent of sin, be baptized for the remission of sin, and receive the laying on of hands for the gift of the Holy Ghost. Therefore, oh reader! Come unto the light, obey the Gospel and be saved! This is the only way of eternal life and everlasting happiness in the Father's presence. {247} RAYS OF LIVING LIGHT. No. 10. BY CHARLES W. PENROSE. "Except a man be born of water and of the Spirit he cannot enter the kingdom of God." (John III; 5.) This sweeping declaration was made by Jesus Christ to Nicodemus, when that prominent Israelite visited the Savior at night. The Apostle Peter said concerning Jesus Christ: "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved." (Acts IV; 12.) The words of Peter were spoken when he was "filled with the Holy Ghost." The words of Jesus came from him as the Son of God. They vitally affect the whole human family. They being true, not a soul can enter into the kingdom of God unless he or she is a true believer in Jesus Christ, and has been born of the water and of the spirit. Even Christ himself had to comply with this law, in order to "fulfill all righteousness." He was born of the water in His burial by baptism in Jordan, and His coming forth from the womb of waters; he was then born of the spirit by the baptism of the Holy Ghost. Here is the example for all mankind, who are required to "follow in His steps." This is the "strait and narrow way." The question which naturally arises in the thoughtful mind on hearing these declarations is, "How could people believe in Jesus Christ when His name was not preached to them?" And coupled with that comes the query: "What has become of the many millions of earth's inhabitants who died without the opportunity of being born of water and of the spirit?" The heathen nations, worshiping false gods, knew nothing of Jesus as the Savior of mankind. Even the chosen people Israel who were under the Mosaic law, did not walk in that way of salvation. Since the days when the Apostles and other authorized servants of Christ administered the ordinances of the Gospel, and during the times when "darkness covered the earth and gross darkness the people," down to the present age when it is claimed by the Latter-day Saints that the Church of Christ, the Holy Apostleship, and the fulness of the Gospel have been restored, myriads of {248} good people have passed away without receiving that new birth in the manner that Christ declared to be essential. Have they all perished? Is it possible that they are doomed to destruction? Will the Eternal Father reject all these His children because they did not obey a law which was not made known to them? Justice, mercy, reason, and common sense revolt at such an idea. As Paul has it: "How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent?" (Rom. X; 14.) Yet the word of God must stand. It endureth forever, and He is no respecter of persons. "And He is to judge the secrets of all men by Jesus Christ according to His Gospel." It is for that reason that the Gospel was to be preached to "every creature." According to the notion prevalent in modern Christendom, there will be many millions of people shut out of the kingdom of heaven, because they did not believe in a Savior about whom they knew nothing. And it is taught that there is no possible chance of salvation for those who die without faith in Christ. Sectarians sing: "There's no repentance in the grave, nor pardon offered to the dead." The preachers of the sects limit the mercy of God to this probation. They teach that at death the soul goes either to heaven or to hell, and its state and condition is fixed forever. If this awful doctrine were true, Satan would gain the victory over Christ, claiming as his a vast and overwhelming proportion of the human family, leaving to our great Redeemer but a small and trifling troop out of the immense and countless hosts of the armies of humanity. The solution of this, to many, puzzling problem is simple in the light of the true Gospel of Christ restored in the latter days. "The mercy of God endureth forever." It is not confined to the narrow boundaries of this little earth, nor tied up within the limits of time. The spirits of men and women are His sons and daughters, whether if the body or out of the body. "His tender mercies are over ALL HIS WORKS." No one can be justly or mercifully judged by the Gospel without hearing that Gospel, and having the opportunity to receive or reject it. Why, then, should not the Gospel of Jesus Christ be made known to those who never heard it in the flesh, after they have left the body and dwell in another sphere? Do not all the sects of Christendom, almost without exception, believe that the spirit of man is immortal, and {249} is therefore living and sentient when the body is dead? And if that is true, are not the spirits of men and women able to receive instruction and information when out of the body? Is it not the spirit of man that receives and stores up intelligence conveyed through the bodily senses? Why should the change called death, which is the separation of the body and the spirit, cut off all means of divine communication to the living, immortal intelligent being that has simply "shuffled off the mortal coil?" There is no good reason why the spirit thus advanced one stage in its experience should not be capable of still further progress and of receiving light, knowledge, wisdom and religious teaching, especially if information essential to its eternal welfare was withheld while it dwelt in the body. Revelation as well as reason bears testimony that the word of God can be preached to the departed as well in the sphere to which they have gone, as on any part of this earthly globe. "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God. Being put to death in the flesh, but quickened by the spirit, by which also He went and preached unto the spirits in prison, which sometime were disobedient when once the long-suffering of God waited in the days of Noah; while the ark was a preparing, wherein few, that is eight souls, were saved by water." (I Peter III; 18-20). Here is a declaration which like a ray from the sun of righteousness, puts to flight the fogs and mists of modern eschatology and opens up to view a vast field of understanding, wherein the justice, wisdom and mercy of God are displayed in glorious review. The spirits of those rebellious people who were destroyed by the flood, after suffering about 2,000 years in their prison house, were visited by the Son of God while His body was lying in the sepulchre. This was in fulfillment of the prophecies of Isaiah concerning Him; for instance: "The spirit of the Lord God is upon me, because the Lord hath anointed me to preach tidings unto the meek; He hath sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound." (Isaiah LXI; 1). And further: "To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house." (Isaiah XLII; 7). And again: "That thou mayest say to the prisoners, go forth. To them that are in darkness, show yourselves." (Isaiah XLIX; 9). The common notion is that when Christ on the cross bowed his head and gave up the ghost, he went direct to {250} heaven, as it is supposed all good people do, but on the third day after this, when Christ appeared to Mary, he said unto her: "Touch me not, for I am not yet ascended to my Father." (John XX; 17). The time spent by the Savior between His death and His resurrection, instead of being in heaven was among the "spirits in prison," the captives whom He went to deliver. Thus Jesus could preach without His body, and the spirits whom He visited could hear also without their bodies. But what was the nature of His preaching to those who were held in captivity? Let Peter answer this question. "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." (I Peter IV; 6.) Thus it appears that the same Gospel which was preached to men in the body was also preached to men out of the body, so that all might be judged by the same Gospel, which is to be preached to "every creature." That the message of deliverance to the captives and the opening of the prison to them that were bound was successful is evident from the scriptural statement concerning Christ: "He led captivity captive." (Eph. IV; 8). Jesus promised His disciples that the works which he did, they should do also. The mission and Priesthood which His Father gave to Him He gave to them also. It is therefore clear that the work of redemption commenced on earth will be carried on in the sphere beyond the veil. And that it will be performed in the latter times, may be learned without doubt from the prophecy of Isaiah concerning the end of the world, in which he foretells as one of the events of that period: "And it shall come to pass in that day that the Lord shall punish the host of the high ones that are on high and the kings of the earth upon the earth, and they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." (Isaiah XXIV; 20-22). The spirit of man when out of the body, being an intelligent entity, a thinking, progressive and responsible being, capable of hearing and believing or rejecting truth, must be also capable of repenting of evil and learning to do well. Thus the mercy of God can reach such a being independent of the mortal structure in which it was permitted to dwell on earth. The idea that the eternal future of man is fixed at death comes from a mistaken notion concerning "the judgment day." Both Christ and His Apostles taught that the time of judgment was set by the Father to take place "when the Son of Man shall {251} come in His glory, and all the holy angels with Him." (Matt. XXV; 31-46). Paul declared that Christ would come to judge the quick and the dead "at His appearing and His kingdom." (2 Tim. IV; 1). It was at that day that Paul expected to obtain "a crown of righteousness." (Verse 8.) And the time of the judgment is fixed in the book of Revelation to be after the resurrection from the dead, when "the small and the great shall stand before God, and the books shall be opened, and the dead shall be judged out of the things written in the books according to their works." (Rev. XX). The popular notion that final judgment takes place at the death of each individual, and that he is then and there exalted to heaven or thrust down to hell, is utterly wrong and unscriptural. Yet it has prevailed in Christendom for many centuries, and it remained for the Prophet of the 19th century, Joseph Smith, by divine inspiration to bring forth the glorious light in the midst of dense spiritual darkness, and show forth the mercy and goodness of Almighty God in providing means by which every soul of Adam's race, either in the body or out of the body, may learn the way of the Lord, the everlasting Gospel, the only plan of salvation. It is to be preached to all them that are dead who could not hear it while living in the flesh, and they can repent and turn unto God and be taught the things of His kingdom. The doctrine of purgatory, which is part of the Roman Catholic creed, is a perversion of this doctrine of Christ, but the idea of the former came from a misunderstanding of the latter. There is an intermediate state in which the spirits of the departed remain between death and the resurrection of the body, and, as will be pointed out in a succeeding tract, there are works which may be performed by the living in behalf of the dead, but only such as are impossible of performance in the spirit world. The Apostle Paul declared that Jesus Christ "gave Himself a ransom for ALL, to be testified in due time." (1 Tim. II; 6). The time has now come. The testimony of this great truth is proclaimed by Prophets and Apostles raised up in these latter days, and by the voice of Angles from Heaven, and by the witness of the Holy Ghost, which bears record of the Father and the Son. Let all people rejoice and praise the Lord for this new revelation of his loving kindness and tender mercies extended over all His works, and let His light shine to the uttermost parts of the earth and penetrate to the darkest abode of the regions behind the veil, that truth may triumph everywhere and God be glorified in the obedience and salvation of His children. {252} RAYS OF LIVING LIGHT. No. 11. BY CHARLES W. PENROSE. "Else what shall they do which are baptized for the dead? If the dead rise not at all, why are they then baptized for the dead?" (1 Cor. xv: 29.) This was an argument used by the Apostle Paul with the Corinthians, who doubted the doctrine of the resurrection of the body. It is evident that they were familiar with baptism for the dead. For, the Apostle was reasoning with them from what they knew. The influence of Greek philosophy affected the minds of the Saints at Corinth, and the Apostle found it necessary to write to them his splendid treatise, to convince them that as Christ was actually raised from the dead, so all mankind should be brought forth from their graves, as the Savior himself declared. And appealing to their good sense he asked the question why they were baptized for the dead, if, as some among them maintained, there was to be no resurrection of the dead. This doctrine, that the living could be baptized in behalf of the dead, has not been understood in the so-called Christian world for many hundreds of years. It was known to the early fathers, but became obsolete when the authority held by the Apostles and their associates was taken from the earth and spiritual darkness settled upon the world. Yet, if that was part of the doctrine of Christ in the Apostolic age, it is part of it now. But who among all the sects of the age teaches it? Who has authority to administer it? Who knows anything of the manner in which the ordinance should be solemnized? It is because of the profound ignorance of modern teachers of religion on this important subject that they endeavor, whenever the text given above is quoted, either to cover it with a cloud of meaningless explanation, or to treat it as unworthy of attention, or to set it aside as something "done away." In the revelation of the Gospel of Jesus Christ anew in the present age baptism for the dead was made known to the Prophet Joseph Smith as a necessary part of the doctrine of {253} Christ. Its purpose, the form of the ordinance, who should administer it, who should receive it, how it would affect both the living and the dead, and everything to render it acceptable to God and efficacious to the departed, was made known to the Prophet of the nineteenth century. It has already been demonstrated that the Gospel preached by our Savior and His Apostles to the living was also preached to the dead, that is, to the spirits of those who had once dwelt in the body on earth. Also that such persons are capable of receiving the truth, of faith, of repentance, of obedience and reform. It has been further shown that baptism for the remission of sins and the reception of the Holy Ghost by the laying on of hands, both ordinances to be administered by actual divine authority, are essential to salvation. But it will be evident to the thoughtful reader that while the internal or spiritual requirements of the Gospel can be complied with by disembodied persons, the outward and material ceremonies are of the body, and can only be performed on the earth. Water is an earthly element or composition of material elements, and pertains to this mundane sphere. It is for this reason that the living must be baptized for the dead. If those who die unbaptized are to obtain salvation the necessary ordinances will have to be attended to by proxy. If any professing Christian objects to the idea of salvation by proxy, the all-important fact that the entire plan of salvation hinges on that principle should be sufficient to sweep away the objection entirely and forever. "The wages of sin is death." "All have sinned and come short of the glory of God." Jesus of Nazareth died instead of sinners. The just was offered for the unjust. The innocent Christ was a substitute for the guilty men. The whole doctrine of the atonement rests upon the principle of salvation by proxy. Jesus is called the Captain of our salvation. He is the head of the host of the army of saviors. It was predicted by Obadiah the Prophet that, "Saviors shall come upon Mount Zion" in the latter days, and "the kingdom shall be the Lord's" (verse 21). And the inspired writer of the epistle to the Hebrews, speaking of those worthies who through faith performed great wonders and prevailed and obtained a witness from God in olden times, declared: "These all, having obtained a good report through faith, received not the promise, God having provided some better thing for us, that they without us should not be made perfect." (Heb. XI; 39, 40.) Thus the work of human redemption is to be carried on until all the people {254} of the earth shall be judged according to the Gospel, every soul having had an opportunity of receiving or rejecting it, either in the body or in the spirit state, and of obeying the ordinances thereof, either in person or vicariously, the living acting for the dead. At the first glance this doctrine may strike the modern Christian mind as new and dangerous, but the more it is investigated in all its bearings, the clearer its truth is made apparent, and the more glorious it becomes. The thought that those who receive and obey the Gospel of Christ in its fulness while in the flesh, can aid in the work of redemption for their ancestors who are in the spirit world, is most delightful to the reverent soul. It shows the value of those genealogies which Israel, the covenant people of God, were moved upon in olden times to preserve. It simulates the faithful in Christ to good works that they may become "Saviors on Mount Zion." It explains how the nations composed of millions upon millions of souls that never heard the Gospel or the name of Christ Jesus, may ultimately be redeemed and made heirs of salvation. It points out the way by which Christ shall eventually obtain the victory over Satan and prove himself "a ransom for all," presenting His perfect work to the Father, not one soul having been lost but the sons of perdition, who sinned unto death and could not be forgiven in this world or in the world to come. The ordinances for the dead, as revealed from heaven to the Prophet Joseph Smith, must be attended to in the way provided by the Lord or they will not be accepted of Him. They must be administered in sacred places built according to a heavenly pattern, and administered by those who have authority to loose on earth and it shall be loosed in heaven, to seal on earth and it shall be sealed in heaven. Persons who have themselves complied with the requirements of the Gospel, may be baptized and administered to in other necessary ordinances for and in behalf of their departed kindred and ancestors, as far back as their line of progenitors can be ascertained. This work must be attended to in Zion. This necessitates the gathering of the Saints, "the elect of God" from all parts of the earth. They are commanded of the Lord to come out of Babylon, that they "be not partakers of her sins and that they receive not of her plagues." (Rev. XVIII; 4). In compliance with this requirement they are gathered from all nations, "to the mountain of the Lord's house in the tops of the mountains, where they can learn of His ways and walk in His paths," and build up Zion, where {255} they can officiate as saviors and prepare for the coming of the great King. (See Micah IV; 1-4; Isaiah II; 2-5; Psalms CII; 16). The gathering of Judah is also to be accomplished in this dispensation of the fulness of times. Their gathering place is Jerusalem. They will return to the land of their forefathers chiefly in unbelief. A few of that race will begin to believe that Jesus of Nazareth is the Christ, but the masses of that people will not receive Him in that light until He comes and "His feet shall stand again on the Mount of Olives." He will then appear as their Deliverer from the hosts that will assemble against them for a spoil and a prey. They will then look upon Him whom their forefathers have pierced, and beholding the scars of the wounds He received when "He came to His own and His own received Him not," but hung Him upon the cross, will come to the understanding that Jesus is indeed the Son of God as well as the son of David, and is their Messiah, their Redeemer, and their King. They will then receive His Gospel, the only plan of salvation; "a nation will be born in a day unto the Lord;" and in the Temple that will be reared to His name they will officiate for their dead until all the links in the chain of their ancestry, back to the time when the Gospel was on the earth previous to the enunciation of the Mosiac code, the law of carnal commandments, are made complete. All the promises made to Israel and Judah through their Prophets will be fulfilled, and Christ will "reign in Mount Zion and Jerusalem" and fill the earth with His glory! (See Zech. XIV; 8-23; Jer. XXIII; 3-8; XXXII; 37-44; Ezek. XXXIV; 13-16; XXXVIII; 8-23; Ezek. XXXIX; Isaiah XXIV; 23). While the House of Judah is to rebuild Jerusalem, in expectation of a Messiah, but in unbelief of the Savior and His atonement, the descendants of the House of Israel which was scattered and dispersed among the nations, will gather as the elect of God to the latter-day Zion upon the land of Joseph in the tops of the mountains, where the House of God is "exalted above the hills," and where the revelations of His will are made known and the ordinances of His House for the living and the dead can be administered. The blood of Israel, though mixed with that of the Gentiles, is counted as the seed of Abraham to whom the promises of old were made, and not one of them will fail. Their gathering place is on "the land shadowing with wings" which Isaiah saw in vision "beyond the rivers of Ethiopia," where the Lord has "lifted up an ensign on the mountains," and from which His "swift messengers" {256} are now going forth as "ambassadors" of the great King and are bringing Israel from afar to "the place of the name of the Lord of Hosts, the Mount Zion." (Isaiah XVII.) There, in the Temple built to His name according to the pattern He has revealed, baptisms and all the ordinances necessary on earth in the work of salvation for the living and the dead, are performed by divine authority, and there the Spirit of God is poured out in rich effusion, bearing witness to the humble of heart and contrite of spirit that they and their labors of love are accepted of Him and sealed and recorded in heaven. There "the wilderness and the solitary place have been made glad" because of them. The parched ground and the thirsty land have brought forth springs of water, the desert is made to "blossom as the rose." There the ransomed of the Lord have come to Zion with songs of everlasting joy. "The place of their defense is the munition of rocks," and they are looking for the time which is near at hand, when they shall behold "the King in His beauty." (See Isaiah XXXV; also XXXII; 13-20; XXXIII; 15-17; XLIX; 22-23; LII; 7-12; Psalm CVII; 1-7; 33-43; Isaiah XLI; 18-20.) From the foregoing it will be seen that our Heavenly Father is not bound by the small notions and narrow creeds of modern religious sects and teachers. "His ways are not as man's ways nor His thoughts as their thoughts." "As high as the heavens are above the earth," so is His plan of salvation above the inventions of the worldly wise. The Gospel is to be preached to every responsible and accountable creature. They who do not hear it while in the body will hear it in the spirit world, and even those who through folly and darkness received it not will, after having been beaten with "many stripes" and having paid the "uttermost farthing" of the debt thus incurred, have mercy extended to them when justice has been satisfied, and at length through the ministration of the Holy Priesthood of God on earth and behind the veil, and the ordinances performed in person or vicariously, all the sons and daughters of God in the race of Adam will come forth from the grave; and finally "every knee shall bow and every tongue confess that Jesus is the Christ to the glory of God the Father." Then Jesus, having finished His work of redemption, will present it to the Eternal Father, that He may be all in all. This glorious work for the salvation of the human family is now in progress under the revelation and authority of the Most High, and no matter how much it may be opposed by ignorance or malice, by Satan or foolish men, it will go on {257} to complete and glorious victory. Evil will be overcome, darkness dispersed, Satan and his hosts be bound, the earth and its inhabitants be redeemed, Paradise will be restored, Eden will bloom again, Christ will reign as King, the Tabernacle of God will be with men, and all things above, beneath, around, will sing praises to the Most High, to whom be glory and dominion forever. Amen. _"I have had sufficient experience in this work to know that the hand of God is in it; that it is controlled and guided by His spirit and by revelation from Heaven. It is the design of God to establish his Kingdom upon earth to be thrown down no more."_ --_Wilford Woodruff_. _There is no other way beneath the heaven that God hath ordained for man to come to Him, except through faith in Jesus Christ, repentance and baptism for the remission of sins; then follows the promise of the gift of the Holy Ghost. Any other course is in vain._ --_Joseph Smith, The Prophet_. {258} RAYS OF LIVING LIGHT. No. 12. BY CHARLES W. PENROSE. "Ye shall know them by their fruits. Do men gather grapes of thorns or figs of thistles?" so said the Savior of mankind, (Matt. VII; 16). The Latter-day Saints, or "Mormons" as they are commonly called, have been derided and persecuted and all manner of evil has been spoken against them, even by people who call themselves Christians. That in this false witness has been borne against them, may be definitely proved if the criterion given by Christ is accepted. Having obeyed the Gospel as restored to earth by angelic visitations and administered by divine authority, large numbers of the Saints have congregated in the valleys of the Rocky Mountains in obedience to the command, "Gather my Saints together unto me, those that have made a covenant with me by sacrifice." (Psalm L; 5). And also: "Come out of her (Babylon) my people, that ye be not partakers of her sins and that ye receive not of her plagues." (Rev. XVIII; 4). In the year 1847 a company of Pioneers, led by the Prophet Brigham Young, successor of the Martyr Joseph Smith, who was slain for the Gospel's sake, marched from the Missouri River across prairies and mountains, sand wastes and rivers, through the wilderness known as the Great American Desert, to the place in the mountains where they had been directed by Joseph Smith when living with them in Nauvoo. On July 24th of that year they halted in the valley of the Great Salt Lake, beheld by Brigham Young in vision before they commenced their weary journey. Not a human habitation was to be seen. The sun-baked land brought forth sagebrush and weeds. Rain was almost unknown and the melting snows from the mountain tops came down but in narrow and scanty streams. But they plowed the parched ground and turned upon it the trickling waters; they sowed in faith and trusted in God for the harvest which alone could save them from starvation. The little band was composed of but 147 persons who had left civilization more than a thousand miles behind. Today nearly three hundred thousand people, gathered from all parts of the world, dwell in peace and harmony in flourishing cities {259} and towns or upon fruitful farms and luxuriant ranches, reaping the results of thrift and industry and the blessings of God upon the land and upon their labors. In the cities are fine residences, comfortable cottages, business establishments, manufacturing enterprises, broad streets lined with magnificent trees and with clear streamlets on either side, lighted by electricity and supplied with pure water from works owned by the people. Grand school houses have been erected, spacious places of worship, noble public buildings and splendid temples costing from one million to four million dollars each. All kinds of grains and fruits and flowers are produced in abundance; the rainfalls have wonderfully increased, springs have burst forth in dry spots, grass grows on the hillsides and in the meadows, cattle and sheep graze on a thousand hills, and the face of nature smiles and shines with beauty. This marvelous transformation has been brought about by the blessings of Almighty God upon the faith and works of His Saints gathered from afar. Zion that brought good tidings--the everlasting Gospel restored to earth--has gone up "into the high mountain." The spirit has been poured out from on high, and the wilderness has become a fruitful field. "The people of the Lord dwell in peaceable habitations, in sure dwellings, in quiet resting places." They are sowing "beside all waters." "The wilderness and the solitary place is glad for them, the desert rejoices and blossoms abundantly." They are the "ransomed of the Lord, and have come to Zion with songs of everlasting joy." (See Isaiah XL; 9; XXXII; 15-20; XXXV; 1-10). Every Sabbath day the children assemble in Sunday schools under a system which is not excelled in any part of the world. In the afternoon and evening the Saints assemble in their Tabernacles and meeting houses, and receive instruction by the voice of inspiration and the reading of holy writ. Societies are organized for the instruction of juveniles, of young men and women, of ladies of mature age and for all classes of the community. To serve God and keep His commandments is held up as the first duty of His people. To labor for the salvation of the living and the redemption of the dead is placed above all earthly consideration. The Church has now in the mission field fifteen hundred or more missionaries, traveling "without purse and scrip," without pay of any kind, depending upon God and friends whom He may raise up to them for their daily sustenance. The Church organization revealed from heaven is recognized by all who investigate, as the grandest and most complete ever known on earth. The {260} industry, order, devotion, unity and brotherly love displayed by the Latter-day Saints are the admiration and commendation of both friend and foe. The work they have performed under divine direction is a marvel to all who have visited the cities of the Saints or know of their achievements. What is the tree that has brought forth these excellent fruits? It is the Church of Jesus Christ of Latter-day Saints. Let the tree be judged by its fruits. It is true that the "Mormons" are a people who have been "everywhere spoken against," but this was a characteristic of the Saints in the original Christian Church. Paul said: "They that live godly in Christ Jesus shall suffer persecution." Jesus exclaimed: "Woe unto you when all men shall speak well of you." He prophesied of his disciples: "Ye shall be hated of all nations for my name's sake." But there are a number of brave men who, after visiting Utah, have not been afraid to speak their honest sentiments concerning that despised people. Among them are the following, whose published remarks are but samples of others that might be adduced: Bishop D. S. Tuttle of the Episcopal church, who resided in Salt Lake City, had the following in the New York Sun: "We of the East are accustomed to look upon the Mormons as either a licentious, arrogant, or rebellious mob, bent only on defying the United States government and deriding the faith of the Christians. This is not so. I know them to be honest, faithful, prayerful workers, and earnest in their faith that heaven will bless the Church of Latter-day Saints. Another strong and admirable feature in the Mormon religion is the tenacious and efficient organization. They follow with the greatest care all the forms of the old Church." Henry Edger says, in the New York Evolution: "Driven by mob violence from one state to another, despoiled of their legitimate possessions--fruits of honest toil--this despaired and grossly wronged people found their way at last across the trackless desert and by an almost unexampled perseverance and industry created an oasis in the desert itself." Elder Miles Grant, editor of the World's Crisis, says: "After a careful observation for some days we came to the settled conclusion that there is less licentiousness in Salt Lake City than in any other one of the same size in the United States; and were we to bring up a family of children in these last days of wickedness, we should have less fears of their moral corruption were they in that city than in any other." Gov. Safford of Arizona wrote as follows: "They have no {261} drones, and the work they have accomplished in so short a time is truly wonderful. All concede that we need an energetic, industrious, economical and self-relying people to subdue and bring into use the vast, unproductive lands of Arizona. These Mormons fill every one of the above requirements." Gen. Thomas L. Kane of Pennsylvania, after four years experience with the Mormons, declared: "I have not heard a single charge made against them as a community, against their habitual purity of life, their willing integrity, their toleration of religious difference of opinion, their regard for the laws, their devotion to the Constitutional government under which we live, that I do not from my own observation or upon the testimony of others know to be unfounded." Chief Justice White, sent to Utah by the U. S. government, testified: "Industry, frugality, temperance, honesty are with them the common practices of life. This land they have redeemed from sterility and occupied its once barren solitudes with cities, villages, cultivated fields and farm-houses, and made it the habitation of a numerous people, where a beggar is never seen and alms-houses are neither needed nor known." The late Hon. Bayard Taylor, U. S. minister to Germany, remarked, "We must admit that Salt Lake City is one of the most quiet, orderly and moral places in the world. * * * The Mormons as a people are the most temperate of Americans. They are chaste, laborious and generally cheerful, and what they have accomplished in so short a time under every circumstance of discouragement, will always form one of the most remarkable chapters in our history." Notwithstanding the facts set forth in the foregoing, the Congress of the United States was moved upon for several years by anti-Mormon preachers of different sects, and by petitions from good, pious, but deceived "Christian" people, also by adventurers who desired to profit by inroads upon the Mormons, to enact stringent and oppressive measures looking to the suppression of what they called "Mormonism." It was thought by the enemies of the Saints that they could be driven again from their possessions, as they had been driven by mob violence from the states of Missouri and Illinois, where their property became a prey to their so-called Christian persecutors, and where many of their number were brutally murdered in cold blood, their Prophet and Patriarch, Joseph and Hyrum Smith, being among the number. For some time these efforts gave great promise of success. Much suffering was endured by the Saints, but they possessed their souls in patience, having faith in the promises of God made to {262} them through their Prophets and Apostles, and the testimony of the Holy Spirit. The day of their deliverance from this injustice, sorrow, and tribulation has come. Their true character has been measurably recognized, and Utah has been admitted into the Union as a free and sovereign State, on an equal footing with the other states in the Federal compact. There yet remains in the world great ignorance concerning the Latter-day Saints, their purposes and works, their doctrines and teachings, and the spirit and power of their faith. To these they invite the investigation of every rational mind. They urge comparison of their principles, their Church and the ordinances, gifts, and spirit thereof with those set forth in the New Testament, in contrast with the contending and discordant religions of modern Christendom. They know that they have received the truth, and that God has revealed it in the present age. They have received a divine witness, every one for himself. They are building up Zion in the West. They are sending forth the Gospel into all the world as a witness to the nations before the end shall come. This is a day of warning. It will be followed by a time of judgments. The Lord is about to shake terribly the kingdoms of this world. War, pestilence, famine, earthquake, whirlwind, and the devouring fire, with signs in the heavens and on the earth, will immediately precede the great consummation which is close at hand. These are the last days. All that has been foretold by the Holy Prophets concerning them is about to be literally fulfilled. The everlasting Gospel has been restored to the earth as one of the signs of the latter days. Israel is being gathered. The elect of God are assembling from the four quarters of the earth. The way is opening for the redemption of Judah. Soon all things will be in commotion: "men's hearts failing them for fear and looking for the things that are coming on the earth." The places of refuge appointed are in Zion and in Jerusalem. The Lord, even Jesus the Messiah, will come to His Holy Temple. He will be glorified in his Saints, but will "take vengeance on them that know not God and obey not the Gospel." He will break in pieces the nations as a potter's vessel. He will sweep the earth as with a besom of destruction. He will establish righteousness upon it and give dominion to His people. "The meek shall inherit the earth and the wicked be cut off forever." Therefore, repent and turn unto Him all ye nations, and obey Him all ye people, for these words are true and faithful and are given by His spirit! Salvation has come unto you; reject it not lest ye fall and perish. The time is at hand! {263} A FRIENDLY DISCUSSION UPON RELIGIOUS SUBJECTS. _(Compiled from a Work Entitled "Mr. Durant of Salt Lake City.")_ BY BEN E. RICH. This pamphlet is written in the form of a conversational discussion, because in this style information to the reader can be conveyed by a method that is at once simple and agreeable. The scene of this narrative is a small town in the southwestern part of Tennessee, which we shall call Westminster. In this pretty village is a home of entertainment for strangers. It can scarcely be termed a hotel as it partakes largely of the character of a private residence with accommodations for a limited number of guests, and visitors are attracted to it by its home-like characteristics. A planter named Marshall was the proprietor of the premises, which are known as Harmony Place. At the particular time of which we write (Sept., 189-), the house had three guests--a lawyer named Brown, who had selected Westminster as a place favorable for the establishment of the practice of his profession; a physician named Slocum, who had a similar intention, and a clergyman named Fitzallen, a tourist who was traveling in the pursuit of health and pleasure. At this time another visitor made his appearance. He was an attractive looking man aged about thirty, with genial manners and a striking clear method of presenting his thoughts in the course of conversation. This was Charles Durant, who hailed from the West. The evening of the first day that marked the stranger's advent into Westminster saw the entire _personnel_ of Harmony Place on the veranda. One subject after another was taken up, discussed and disposed of, or at least laid aside to give way to some other. The conversation proceeded from point to point until the topics of {264} the quiet gathering assumed more the aspect of an intellectual _melange_ than anything else. Two subjects which agitate us nationally and sometimes locally more than any other--politics and religion--had, so far escaped; they had not, however, been unthought of, and presently the latter was begun by the minister saying: "Representing to some extent, as I do, the church, I am pleased to be able to state that in the matters of organization, discipline and places of worship, America is thoroughly Christianized." "I partially concur with you," said the lawyer, "and yet I belong to no church at all--do not, in fact, endorse Christianity as a department of civilized life." "Why, how is this?" said Fitzallen, "I thought nearly everybody in this country must be orthodox to some extent, at least." "Not so with me, I assure you," the other replied, "and the strange part of it is, that my views are the result of investigation and the peculiar explanations of those who make religious teaching their calling. Those who accept the creeds which are supposed to base their tenets upon the Bible, do not, it appears to me, live up to their professions, and the clergy--no offense intended--are more addicted to money-getting than soul-saving." The stranger from the West was listening to all this with the air of one deeply interested. It was as if a desired opportunity had come, and he was not reluctant about replying when questioned as to his own views. It came when the churchman, after announcing his determination to "labor" with the infidel, turned to the newcomer and said: "I do not know whether you will be for or against me in this discussion, but as you come from what we of the East are prone to regard as the land where restraints are not severe, I presume you are disposed to assist him rather than me." "Well, gentlemen," said Durant, "this topic interests me, and while I and my opinions are unknown to you all, I will, if agreeable to you, endeavor to throw some light upon the subject. I am a believer in religion and lay claim to a testimony of the truth of the gospel of Christ from a divine source, and yet I often find myself opposed by ministers." "I cannot imagine why this should be the case," said Fitzallen, "if you are, as you state, a true believer in Christ and have a witness of Him." "If you will permit me to ask a few questions during your conversation with Mr. Brown, I may be able to take a general {265} part in the discussion, provided, however, that should we differ upon any point it will be in a friendly manner." "Certainly," said the clergyman, "I am sure it will be a pleasure to me to have you join in our conversation, and I do not doubt that Mr. Brown and the other gentlemen feel the same way." The entire party expressed approval of the proposed interchange of opinions. "Then, Mr. Brown," said Fitzallen, "what particular part of the Christian faith appears to you as being the most difficult to understand?" "I confess there are many. However, let us commence with one of the principles of your belief. I will refer to some of the literature of the Church of England. The first article of religion contained in the Church of England Prayer-Book is: 'There is but one living and true God, everlasting; without body, parts or passions; of infinite power, wisdom and goodness; the maker and preserver of all things, both visible and invisible: and in the unity of this Godhead there are three persons of one substance, power and eternity--the Father, Son, and the Holy Ghost.' According to this, then, your belief is that the Father, Son and Holy Ghost are one person, without body, parts or passion." "You have certainly quoted correctly from the prayer-book; I fail to see anything wrong with that. What fault have you to find with it?" "I cannot form a conception of a God who has neither body, parts nor passions. So far as the Bible is concerned, I fail to see from what part of that book you derive such a conclusion." "Well, Mr. Brown, using your own language, 'so far as the Bible is concerned,' let us do as Isaiah commands, 'go to the law and to the testimony' (Isaiah viii: 20) and I will soon convince you that the Bible plainly sets forth the fact that the Father and the Son are one. In fact, Jesus himself declares that He and His Father are one (John x: 30). Is this not true?" "Excuse me," said Durant, "but is it not more reasonable for us to believe that He meant that He and His Father are united in all things as one person?--not that they are actually one and the same identity?" "Certainly not," said the reverend, "our Savior meant just what He said when He declared that He and His Father were one." "I differ from you," said the stranger, "for He also asked {266} His Father to make His disciples one, even as He and the Father were one, as you will see by reference to John xvii:20 and 21, and by your argument it must have been His wish for those disciples to lose their separate and distinct identities." "Stranger," said Mr. Brown, "your view of the case, I must confess, appears reasonable." "Let me ask," said the preacher, "did not Jesus say, 'He that hath seen me, hath seen the Father.'" (John xiv: 9.) "Yes," said the westerner, "for as Paul says, 'He was in the express image of His (Father's) person' (Heb. i: 3), and this being the case, Jesus might well give them to understand that when they had seen one they had seen the other. When Jesus went out to pray, He said, 'O, my Father, if it be possible let thus cup pass from me: nevertheless, not as I will, but as Thou wilt.' (Matt. xxvi: 39.) Now then, to whom was our Savior praying? Was he asking a favor of himself?" "Oh, no; He was then praying to the Holy Spirit." "By such admission you have separated one of the three from Jesus, for in the beginning you declared that the three were one; and now that we have one of the three separated from the others, let us see if we can separate the other two. In order to do this, I refer you to the account of the martyrdom of Stephen. While being stoned to death he looked up to heaven and saw the glory of God, and that Jesus was standing on the right hand of God. (Acts vii: 55.) Would it not be impossible for a person to stand on the right hand of himself? In further proof that Jesus is a separate person from the Father we will examine the account of His baptism. On coming up out of the water, what was it that lighted on Him in the form of a dove?" (Matt. iii: 16.) "We are told it was the Spirit of God." "Exactly! And whose voice was it that spoke from the heavens, 'This is my beloved Son in whom I am well pleased!' (Matt. iii: 17.) Now, mind you, there was Jesus, who had just been raised from the water, being one person, the Holy Ghost which descended from above and rested upon Him in the form of a dove, making two personages; and does not the idea strike you very forcibly that the voice from heaven belonged to a third person? And then again I will draw your attention to--" The churchman was getting heated. Said he: "These are things which we are not expected to understand; and, my young friends, I would advise you to drop such foolish ideas, for--" "Excuse me. Did you say 'foolish ideas?' Why, my dear {267} sir, we are told in the Bible that 'This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou has sent.' (John xvii: 3.) Therefore it should be our first duty to find out the character and being of God. You say we are not expected to understand these things, while the Bible says these are what we must understand if we desire eternal life. It also says we can understand the things of man by the spirit of man, but to comprehend the things of God we must have the spirit of God; and as you profess to be one of His servants, you are presumed to be in possession of the necessary light to understand the true and living God, also Jesus Christ whom He sent. You say God has no body; did our Savior have one? If so, then His Father had one, for I have just proved by the words of Paul that Christ was in the express image of his person. (Heb. i: 3) Jesus appeared in the midst of His disciples after His resurrection with a body of flesh and bones, and called upon His disciples to satisfy themselves on this point by touching Him; 'for,' says He, 'a spirit hath not flesh and bones as ye see Me have.' (Luke xxiv:39.) Then He called for something to eat and He did eat (verses 42, 43), and with this tangible body He ascended into heaven and stood, as Stephen says, on the right hand of God. (Acts vii:55.) Now if He has no body, what became of the one He took away with Him?" "This is nonsense! You know that God is a spirit, and I think we would better not delve too deeply into matters which we are not permitted to comprehend." "Pray listen a while longer, for I have yet more to say in regard to what you call nonsense, although if it be such, I must insist that it is Bible nonsense. You say God is a spirit; does that prove He has no body? We are also told we must worship Him in spirit. Am I to understand from this that we must worship him without a body? Have you a spirit? Yes. Have you also a body? Yes. Were you made in the image of God, body and spirit? So says the Bible. Man was created in the image of God. (Gen. i: 26, 27.) Then God has a body and, consequently, must have parts. Moses talked with Him face to face, as one man talks with another (Ex. xxxiii: 11), and he also saw His back parts. He promised (Num. xii: 8) to speak with Moses mouth to mouth. We are told in the fifth chapter of Deuteronomy that He has a hand and arm. The Psalm (cxxxix: 16) tells us He has eyes, and Isaiah (xxx: 27) says He has lips and tongue. John describes His head, hair and eyes. (Rev. i: 14.) And as for passions, we are told in the Bible that He exercises love and is a jealous God. Are {268} these not parts and passions? It would appear that all who believe in the Scriptures must conclude that they are parts and passions, and that the Creator is a God after whose likeness we are made." "Well, I had no idea when I commenced this conversation with Mr. Brown that I was to find such an antagonist in yourself. One would naturally come to the conclusion that you had made the Bible a study." "I have as a Christian studied the record; in fact, at a very early age my parents required me to commit and remember a very important verse in that good old book. It is found in the fifth chapter of the gospel according to St. John, being the 39th verse, and reads as follows: 'Search the Scriptures, for in them ye think ye have eternal life; and they are they which testify of me.'" "That is proper, but I must again warn you against plunging into mysteries which we cannot understand." "But Peter tells us that 'no prophecy of the Scripture is of any private interpretation' (II. Peter i:20), and these are the things which we should seek for information upon; for lack of information by the ministers upon these points is to a great extent, the cause of many persons being in Mr. Brown's frame of mind today." "If your assertion be correct, perhaps it would be better for me to withdraw and leave Mr. Brown in your hands." "I beg your pardon," said Durant, "I did not mean to offend you; I will endeavor to be more careful during the rest of the conversation." "We will resume the discussion at another time. Tonight I only intended remaining a short time, having an important engagement; so, if you will excuse me, I will wish you all good evening." "Well," said Mr. Brown, "things have taken a very peculiar turn. I seem to be out of the contest. I have heard more that appears reasonable from you, Mr. Durant, regarding religion than ever before in my life, and I must also admit that if my early teaching on religious matters had been of this character, I believe I would have been a Christian. I am somewhat familiar with the doctrines of different Christian societies, and from the way you express yourself regarding the personality of God, I would like very much to hear your views regarding other differences. Do you disagree with these ministers very much on other principles?" "I am afraid the difference on many important principles is just as great as that concerning the personality of God. But {269} if you really desire to go with me in this search after the kingdom of God, and the others are willing, I assure you it will give me great pleasure." Unanimous approval was expressed at once, and Mr. Brown continued, saying: "I never before had as great a desire in this direction, and must confess that my curiosity has become quite aroused." "Then," said Durant, "we will take King James' translation of the Scriptures as the law-book, and 'Seek ye first the kingdom of God' for our text; and if we should discover before we have finished that the teachings of men differ greatly from the teachings of Christ, I will be somewhat justified in saying that religionists have 'transgressed the laws, changed the ordinance, broken the everlasting covenant.'" (Isaiah xxiv: 5. Jere. ii: 13.) "Very well," said Mr. Brown, "I will proceed," and obtaining the family Bible he continued: "And should your assertions prove correct, it would account for the increase of infidelity, and it might also cause others as well as myself to stop and consider. Now, then, to the 'law and testimony.' Give me the chapter and verse, that I may know you make no mistake." The doctor then for the first time took part, saying: "I am also becoming very much interested, and think I shall join you with my Bible. Let us all come into the circle." "All right, we will examine the Gospel of Jesus Christ from the Bible, principle by principle. In order to have a clear understanding concerning this, it will be necessary for us to go back to the days of our Father Adam. Through the transgression of our first parents, death came upon all the human family, and mankind could not, of themselves, overcome the same and obtain immortality. To substantiate this, see first, second and third chapters of Genesis, Romans 5th chapter and 12th verse, and I. Corinthians 15th chapter and 21st and 22nd verses. But in order that they should not perish, God sent His Son Jesus Christ into the world to satisfy this broken law and to deliver mankind from the power of death. (John iii: 16; Romans v: 8; I. John iv: 9.) And as all become subject to death by Adam, so will all men be resurrected from death through the atonement of Christ (I. Cor. xv: 20-23; Rom. v: 12-19), and will stand before the judgment seat of God to answer for their own sins, and not for Adam's transgression. (Acts xvii:31; Rev. xx:12-15; Matt. xvi:27.) Am I right as far as I have gone?" "Yes," said the doctor, "I have been following you with your quotations, and find them correct. Proceed." {270} "Then I have proved one of the principles of some of the so-called Christians incorrect, for they do not believe that the wicked will have the same chance of resurrection as the righteous. Jesus Christ did not die for our individual sins, except on condition that we conform to the plan He marked out, which will bring us a remission of our sins. The only way we can prove that we love Him is by keeping His commandments (John xiv: 15); therefore, if we say we love God and keep not His commandments, we are liars and the truth is not in us. (I. John ii: 4.) I think I have proved to your satisfaction that there is something defective in their understanding of the attributes of God, and I think I can prove also that they do not keep His commandments. Christ has given us to understand two things which you must remember while on this search after the 'kingdom of God.' First, that we must follow Him; secondly, that when He left His disciples He was to send them the Comforter that would lead them into all truth; therefore we must follow Christ and accept all the principles which were taught by His disciples while in possession of the Holy Spirit, though it should prove the whole world to be in error." "Thus far your arguments are reasonable, also in accordance with Holy Writ; and as there is no other name given us except Jesus Christ whereby we can be saved (Acts iv: 12), you may now lay before us the conditions; but give us chapter and verse as I said before, that we may know you speak correctly." "We will now examine into the conditions; but first remember that God does not send men into the world for the purpose of preaching contrary doctrines, for this always creates confusion, and God is not the author of confusion, but of peace. (I. Cor. xiv: 33.) Paul has said if any man teach another gospel let him be accursed. (Gal. i: 8, 9.) The first condition is this: To believe there is a God (not the kind mentioned in the English prayer-book), but the God that created man in His own image, and to have faith in that God and in Jesus Christ whom he has sent." "Go on," said the party in concert. "Well," continued Durant, "the kind of faith required is that which will enable a man, under all circumstances, to say, 'I am not ashamed of the gospel of Christ; for it is the power of God Unto salvation.' (Rom. i: 16.) This is the kind of faith by which the worlds were framed; by which Noah prepared an ark; by which the Red Sea was crossed as on dry land; by which the walls of Jericho fell; it was by faith that kingdoms were subdued; righteousness was wrought; {271} promises were obtained, and the mouths of lions were closed. (Heb. xi: 32, 38.) This faith comes by hearing the word of God (Rom. x: 17), and the lack of this faith and the absence of prayer and fasting caused even the Apostles to fail on one occasion in casting out devils. (Matt. xvii: 14, 20.) No wonder, then, that without faith it is impossible to please God. (Heb. xi: 6.) Faith, then, is the first grand stepping-stone to that celestial pathway leading towards salvation. The more we search into eternal truth, the more we discover that God works upon natural principles. All the requirements which He makes of us are very plain and simple. How natural that the principle of faith should be the primary one of our salvation! With what principle are we more familiar? Faith is the first great principle governing all things; but great as it is, it is dead without works. (James ii:14-17.) We must not expect salvation by simply having faith that Jesus is the Christ, for the devils in purgatory are that far advanced. (James ii: 19.) In fact, if you will read the entire second chapter of James you will see that faith without works is as dead and helpless as the body after the spirit has departed from it. It is folly to think of gaining exaltation in His presence unless we obey the principles he advocated (Matt. vii: 21), for no one speaks truthfully by saying he is a disciple of Christ while not observing His commandments. (John viii:31.) In fact, the only way by which man can truthfully say he loves Jesus Christ is by keeping His commandments." (John xiv: 12-21.) "Is it not recorded in Holy Writ," said the doctor, "that if we believe in the Lord Jesus Christ we shall be saved?" "You have referred to the words used by Paul and Silas to the keeper of the prison. These disciples were asked by this jailer what should he do to be saved, and was assured, as you have quoted, 'Believe on the Lord Jesus Christ and thou shalt be saved, and thy house.' Then the disciples immediately laid before them those principles which constitute true belief, and not until this man and his house had embraced the principles taught by these disciples were they filled with true belief and really rejoiced. (Acts xvi: 31, 33.) You see by this example that we must not deceive ourselves by thinking that we can be hearers of the word only and not doers. (James i: 22, 23.) "But," said the lawyer, "here is a passage found in the tenth chapter of Romans, which, in my opinion, will be difficult for you to explain. The passage referred to reads as follows: 'If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the {272} dead, thou shalt be saved.' Now, then, it looks to me as if salvation is here promised through faith alone. How do you explain it?" "Very easily. Let us thoroughly examine this passage in all its different phases. In the first place, this letter was written by Paul to individuals who were already members of the church. They had rendered obedience to the laws of salvation, and having complied with those requirements were entitled to salvation, providing their testimony remained within them like a living spring; and in order that they should not become lukewarm, Paul exhorted them to continue bearing testimony of the divinity of Christ, and not let their hearts lose sight of the fact that God had raised His Son from the dead, and inasmuch as they kept themselves in this condition, salvation would be theirs. This is the only sensible view one can take of this passage. Unquestionably Paul was speaking to sincere members of the church, who had been correctly initiated into the fold of Christ, not aliens living 1800 years after." "That appears to be correct, but further on in the same chapter we find this expression: 'For whosoever shall call upon the name of the Lord shall be saved.' It appears to me here that reference is not made to those who had embraced the gospel and those who had the faith, but salvation is made general to whomsoever shall call upon the name of the Lord." (Rom. x: 13.) "Exactly, but the next verse gives an explanation so simple that none can fail to understand it: 'How, then, shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard, and how shall they hear without a preacher? So, then, faith cometh by hearing, and hearing by the word of God.' In other words, if there is faith, there have been works, and having true faith, no person will remain in that condition without complying with further works of salvation to which that faith urges him." "I see," said Brown, the others remaining silent, but interested; "you are right." "Now, then, gentlemen," said Durant, "I maintain as before stated, that faith is the first principle of the gospel leading to salvation, but it will not bring us to the summit of the ladder--water--without the other principles." "Well, suppose we accept this as the first round in the ladder, where will we find the second?" "The second follows, just as naturally as the second step follows the first when a child learns to walk. When faith in God is once created, the knowledge that we have at some {273} time, perhaps many times during our lives done things displeasing to Him, naturally follows immediately, therefore repentance makes its appearance as the second principle of the gospel. When John came preaching in the wilderness, as the forerunner of Christ, his message to the people was, 'Repent ye; for the kingdom of heaven is at hand.' (Matt. iii: 2.) When Jesus came into Galilee preaching the gospel of the kingdom of God, it was with a message calling them to repentance. (Mark i: 15.) When He chose His disciples and began sending them forth it was to call mankind to repentance. (Mark vi: 7-12.) When He upbraided the cities wherein the most of His mighty works were done, it was because they repented not. (Matt. xi: 20.) True repentance is that which will cause him who stole to steal no more; that which will keep corrupt communications from our mouths; that which will cause us to so conduct our walks through life as not to grieve the Spirit of God; that which will cause all bitterness, wrath, anger and evil speaking to be put away from us, and will make us kind one to another, tender-hearted and forgiving, even as God for Christ's sake has forgiven us. (Ephesians iv: 28-32.) When he who has committed a sin shall commit it no more, then he has repented with that Godly sorrow which worketh repentance to salvation, and not with the sorrow of the world, bringing with it death. (II. Cor. vii: 10.) When a sinner thus repents more joy is found in heaven than over ninety and nine just persons who need no repentance. (Luke xv: 7.) This, then, is the second round in the gospel ladder according to the plan given us by the master, and without it, faith is of no substantial benefit." "Your reasoning is both logical and just," said Brown, "and no one can find any fault with those doctrines. This world of ours would certainly be more pleasant if these things were followed, and when a person is filled with that kind of faith, and has truly repented, it must be clear that he is entitled to salvation." "But he must not stop at that," the speaker went on; "there are other principles just as necessary for him to obey. If I am in possession of enough faith to convince me that I have sinned against you, and the knowledge of this causes me sincerely to repent, I must not and cannot rest until I am satisfied I have your forgiveness for the wrong. So it is with sinning against God and His laws; He has marked out the path of repentance and it is our duty to follow that divine way until we arrive at the sacred altar of forgiveness. Sin must be forgiven before it can be wiped out, and God in His wisdom {274} selected and placed in His church water baptism for this purpose. It is a means whereby a man can receive remission of sin." "And do you really believe that Baptism brings remission of sin?" queried the lawyer. "Certainly; provided, however, honest faith and sincere repentance go before it, and the ordinance is administered in the proper way by one endowed with divine authority; otherwise I believe it is of no avail whatever." "It seems to me you surround the principle of baptism with more safeguards than anyone else of whom I have ever heard." "Perhaps I do, and yet it should not be the case. Every principle of the gospel should be well and carefully protected, and the failure on the part of man to do this is the main cause of so many different so-called plans of salvation existing among us today, when there should be only one true and perfect plan, as found in the days of Christ." "It does seem strange that there should be so many roads leading, as is claimed, in one direction. I declare, I never thought of that before." "Well, we will try to cover all those points before we finish. Let us examine this principle. Let us see if the idea of water baptism appears reasonable. The Lord has wisely and kindly selected this form of ordinance for the remission of sins. It was with this object in view that John advocated the principle. (Mark i: 4.) Peter promised it on the day of Pentecost. (Acts ii: 38.) Saul also received aid to arise and have his sins washed away. (Acts xxii: 16.) And so it was taught by different disciples as a means whereby God would remit sins." "And as you have already stated, there are various modes of baptism among various sects. What is your method?" "The only correct form is that explained in the Bible. Baptism was performed anciently by immersion, in fact no other mode was thought of until centuries after the day of Christ. The word baptize is from the Greek _baptizo_ or _bapto_, meaning to plunge or immerse, and such noted writers as Polybius, Strabo, Dion Cassius, Mosheim, Luther, Calvin, Bossuet, Schaaf, Baxter, Jeremy Taylor, Robinson, and others, all agree that with the ancients immersion, and no other form, was baptism. The holy record itself explains the mode so plainly that even a wayfaring man may understand. John selected a certain place on account of there being much water. (John iii: 23.) Christ Himself was baptized in a river, after which He {275} came up out of the water. (Mark i: 5-10.) Both Philip and the eunuch went down into the water (Acts viii: 38, 39), and Paul likens baptism to the burial and resurrection of Christ, dying from sin, buried in water, and resurrection to a new life. (Rom. vi: 3-5.) Jesus declares that a man must be born of the water as well as of the spirit. (John iii: 5.) By being immersed we are born of the water, and we cannot liken baptism to a birth when performed in any other way. How mankind can accept any other form, in the face of all these facts, is more than I can account for. I think enough has been said to show that I am correct in my views regarding the object and mode of baptism, so now let us inquire who are proper subject." "Why, all who have souls to save, I suppose," said the doctor. "Yes, providing they have obeyed the two principles, already mentioned; that is, faith and repentance; for Christ commanded His apostles to teach before baptizing. (Matthew xxviii: 19 and 20.) The candidate must believe before he can be baptized (Mark xvi: 16). Before Philip baptized the people of Samaria they believed the gospel as he taught it. (Acts viii: 12.) When the eunuch asked for baptism at the hands of this same disciple, Philip answered: 'If thou believest with all thine heart, thou mayest.' (Acts viii: 37.) All persons, then, who are capable of understanding, are fit subjects for baptism, as soon as they believe and have repented. None are exempt, not even was Cornelius, who was so generous that a report of his good deeds reached the throne of God. His prayers were so mingled with faith that they brought down an angel from heaven; yet through baptism alone was it possible that he could gain membership in the fold of Christ. (Acts x.) We see, then, that all, except little children are proper subject for this ordinance, provided, as stated, they have faith, and have truly repented of their sins." "And do you claim that little children are exempt?" said the doctor. "I do; baptism is for the remission of sins, and little children being free from sin, are of necessity exempt." "I do not see how you make that doctrine accord with the teachings of the Bible. Did not Jesus say, 'Suffer little children to come unto me?'" "He did, but instead of administering the ordinance of baptism to them, He took them in His arms and blessed them, declaring at the same time that they were pure and free from sin like unto those who are in the kingdom of heaven. A little {276} child is free from sin, is pure in heart, in fact, is the great example of goodness which Christ points out for us to follow. (Mark x: 13-16.) Baptism, then, is for people who are old enough to embrace it intelligently, not for children who cannot understand its significance, and who already belong to the kingdom of heaven." "We have now examined three of the fundamental principles of the gospel of salvation. There is one more that I wish to touch upon, after which we will discuss a subject that is of more interest to you, perhaps, than any of these. The principle which I now wish to speak of is the gift of the Holy Ghost, which in olden times always followed obedience to the principles we have discussed, and when once received brought with it some of the gifts of the Holy Spirit. When the first sermon was delivered after the crucifixion of Christ, at the time when the apostles were endowed with power from on high, a multitude of people were pricked in their hearts, and asked Peter and the rest of the apostles what they should do. Peter answered this all-important question; and so far as authority to do so was concerned, we must admit that he, of all men at that peculiar time, was fully capable, for he was in possession of the keys of the kingdom of God, bestowed upon him by Christ himself. He was the senior apostle, and, with his brethren, had been endowed with power from above. Therefore, he, more than any minister of our day, occupied a place that enabled him to answer correctly, and with authority." "You are stating the case properly, but what did he tell them?" queried the man of law. "His answer is found in the second chapter of Acts, beginning with the 38th verse. You will observe that as soon as he discovered that they had faith, he taught them repentance, then baptism for the remission of sins, and followed these doctrines with a promise of the gift of the Holy Ghost." "Yes, commencing at the verse mentioned it says: 'Then Peter said unto them, Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children and to all that are afar off, _even_ as many as the Lord our God shall call.'" "But how were they to receive the Holy Ghost?" "By the laying on of hands. When Peter went down into Samaria for the purpose of bestowing this gift on those whom Philip had baptized, he did it by the laying on of hands. (Acts viii: 17.) Ananias conferred it upon Paul in the same manner (Acts ix: 17), and Paul did the same in the case of those who {277} were baptized at Ephesus (Acts xix: 2-6); and when people received this birth of the Spirit (John iii: 5), they also received the promised blessings; they were entitled to the signs which He promised would follow; for, said He, 'These signs shall follow them that believe; in my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover' (Mark xvi: 17, 18). We have now discovered the conditions: faith, repentance, baptism for the remission of sins, and the laying on of hands for the reception of the Holy Ghost, with the promise of Christ that the signs shall follow." "You must remember, my friend, that the signs were only given in order to establish the church in the days of the apostles; but now they are dispensed with and no longer needed." "To the law and to the testimony," replied Durant, "and give me chapter and verse to substantiate the assertion you have just made." "If you will read the 13th chapter of the 1st Corinthians, you will learn that 'whether there be prophecies they shall fail, and whether there be tongues they shall cease.'" "If you will take pains to read the two verses following, you will see that 'we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away.' My friend, instead of this quotation proving that these things are done away, it establishes the assertion that they shall remain until perfection shall come. Surely no reasonable man will say that we have come to perfection." "I have understood that these gifts were no longer needed. This certainly is the conclusion that the ministers of the day have come to." "But this is not surprising to me, for this good old Bible declares that the time will come when the people will turn from sound doctrine to fables." (II. Tim. iv: 4.) "I must admit that you have convinced me that baptism is a necessity, and when I am baptized, the ordinance will be performed in the proper manner," said the doctor. "I am pleased to learn that, but I may have another surprise for you yet. May I ask, who do you intend shall baptize you?" "My minister, I suppose; why?" "If the words of the Bible be true, there may be a doubt as to whether your minister is authorized to baptize you." "Do you mean that these men, ministers of the gospel, have {278} no authority to officiate in that ordinance? I wonder what you will undertake next, but proceed, for I am now prepared for surprises." "I assure you, my dear sir, I only wish to refer to a few doctrines from the Bible which are necessary to be understood by you in order that you may obtain eternal life. Thus far we have only examined the first principles of the gospel, but now we will speak of the officers whom Christ placed in His Church, and learn by what means men receive authority to act in the name of God. Paul tells us that God has placed 'first apostles, secondarily prophets, thirdly teachers, after which gifts of healing,' etc. (I. Cor. xii: 28), and says the work is built upon the foundation of apostles. (Eph. ii: 20.) He furthermore declares that these officers have been placed in the Church for the work of the ministry, and will remain until we all come to a knowledge of the truth. (Eph. iv: 11-13.) Have all mankind come to a knowledge of the truth? If not, why has the Church dispensed with the officers that God placed in it for the purpose of bringing all to a unity of the faith? Paul tells us that these officers were placed in the Church to keep us from being tossed to and fro and carried about by every wind of doctrine which is taught by man. (Eph. iv: 12-14.) At the present time, when men declare that they have no need of apostles or prophets, they are divided, and subdivided, and in fact carried about by every doctrine that is promulgated--as Paul saw that they would be, if inspired apostles and prophets were not found to lead them. In losing these officers, the Church lost her authority, together with all her gifts and graces, and the so-called Christian Churches today are disrobed of all her beautiful garments; and even those who pretend to defend her are crying out that her gifts, graces and ordinances are useless in this age of the world. Did Christ establish the true order or did He not? We say He did and would ask, has any man a right to change it? And if any man or even an angel from heaven should alter it in the least, will he not come under the condemnation that Paul uttered when he said: 'Though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed?' (Gal. i: 8.) Christ placed these officers and the ordinances in the Church for the perfecting of the Saints; and any one teaching contrary to this is a perverter of the gospel, and an anti-Christ in the full meaning of the word. The difference between the Church of Christ on the one hand, and the Catholic Church, with all her posterity composing the whole protestant world on the other hand, amounts to this: One had apostles, {279} prophets, etc., who led the Church by inspiration or by divine revelation; while the others have learned men to preach learned men's opinions; have colleges to teach divinity instead of the Holy Ghost; instead of preaching the gospel without hire, their ministers must have large salaries each year, and they are not certain of the doctrines which they teach, when they should be in possession of the gift of knowledge, prophecy and revelation. Now then, in what church do we find apostles and prophets?" The doctor replied, "There are none; but you must remember there must be a preacher, for 'how shall they hear without a preacher?'" (Rom. x: 14.) "And in the next verse he asks, 'how shall they preach except they be sent?' This same apostle says that no man is to take the honor unto himself, but he that is called of God as was Aaron. (Heb. v: 4.) Aaron was called by revelation (Ex. iv: 14-17); hence we see that no man is to preach the gospel except he be called by revelation from God. As I said instead of men being called by revelation--as the Bible declares they should be--in our day they argue that God has not revealed Himself for almost eighteen hundred years. Go and ask your minister if he has been called by revelation, and he will tell you that such manifestations are not needed now, which assertion I think will prove to you that he has no authority to baptize for the remission of sins." "But did not Jesus say, 'Go ye into all the world and preach the gospel?'" "He did, but was He then talking to modern ministers? When He gave His apostles authority to preach, did that give all men who feel disposed to take the honor unto themselves, the same authority? He gave His apostles to understand that they had not chosen Him, but He had chosen them (John xv: 16); but in this day men reverse the condition. Then again, He sent His servants into the world to preach His gospel without purse or scrip. (Luke x: 4.) Paul says his reward is this, 'That when I preach the gospel I may make the gospel of Christ without charge, that I abuse not my power in the gospel.' (I. Cor. ix: 18.) Now, go and ask your minister if he does the same, and I think that you will find that he must have a salary." "Then what has become of the gospel?" said the lawyer. "Paul says that the coming of Jesus Christ will not be, save there be 'a falling away' (II. Thess. ii: 3) and that 'in the last days perilous times shall come.' (II. Tim. iii: 1.) People 'will not endure sound doctrine,' but will 'heap to themselves {280} teachers having itching ears, and shall turn from the truth to fables (Tim. iv: 3, 4), and will have a form of godliness, but will deny the power thereof.' (II. Tim. iii: 5.) Peter also says these false teachers will make merchandise of the souls of men. (II. Peter ii: 1-3.) They are doing so by demanding a salary for preparing sermons to tickle the people's itching ears. Micah, iii:11, says, 'The heads thereof judge for reward, and the priests thereof teach for hire, and the prophets thereof divine for money: yet will they lean upon the Lord, and say, 'Is it not the Lord among us?' Now, my friends, do not the different sects of the day present us with a literal fulfillment of all these sayings? Have they not transgressed the laws, changed the ordinance and broken the everlasting covenant? (Isaiah xxiv: 5.) John Wesley in his 94th sermon, referring to the condition of the Church after it had departed from the right way and lose the gifts, says: 'The real cause why the extraordinary gifts of the Holy Ghost were no longer to be found in the Christian Church was because the Christians were turned heathen again and had only a dead form left.'" "It would appear, then, that God has forsaken mankind and left us without any hope," said Mr Marshall. "No, He has not; but this falling away is the result of mankind forsaking God, by changing His gospel and departing from its teachings, as I have already shown. But He has promised through His servants, that there would be a dispensation when He would gather together all things in Christ (Eph. i: 10), and would restore all things which He has spoken by the mouth of all His holy prophets since the world began. (Acts iii: 20, 21.) This dispensation was called the dispensation of the fullness of times. (Eph. i: 10.) Daniel, who received by revelation, the interpretation of Nebuchadnezzar's dream, saw what would take place in later times, when the God of heaven would set up a kingdom. (Dan. ii: 44.) John, the revelator, while on the desolate island, Patmos (some ninety years after Christ), saw how this gospel would be restored: Namely, that an angel would bring it from heaven. (Rev. xiv: 6), and Christ says it 'shall be preached in all the world as a witness unto all nations; and then shall the end come.' (Matt. xxiv: 14.) As God is always the same, and has but one plan for the redemption of the human family, we may expect to see the same gospel with like promises preached in a similar way. Where do we find it as it existed anciently? But as it was in the days of Noah, so shall it be also in the days of the coming of the Son of Man. (Matt. xxiv: 37; Luke xvii: 26, 27.) Noah was sent by the Lord to foretell the coming of the flood, {281} but the people rejected his testimony; in fact, whenever God has revealed His mind and will to men in days gone by, the world, instead of receiving the same, have rejected the message and said all manner of evil concerning the prophets, and in many instances have killed them, as was the case with Christ Himself. Now then, my friends, we are living in the dispensation of the fullness of times when God is gathering together all things in Christ. An angel has come from the heavens and brought the everlasting gospel, and on the 6th day of April, 1830, God--through revelation to man--organized the Church of Jesus Christ, in the exact pattern of the true Church, as it existed in the days of Christ, with apostles, and prophets, and since that day the servants of God have been traveling through the world preaching the same, as a witness that the end will soon come. They call upon mankind to exercise faith in God our eternal Father, and in His Son Jesus Christ; also to repent of and turn from their sins, and be baptized by one who has been called of God by revelation, and receive the laying on of hands for the bestowal of the Holy Ghost. As servants of God they then promise that the convert shall know of the doctrine, whether it be of God or man (John vii: 17); and, furthermore, that the signs which followed the believers in the days of the ancient apostles will follow the believer at the present time, for the same cause will always produce the same effect. My friends, as a servant of God, I call upon you to obey these principles and you shall have the promised blessings. I am an Elder in the Church of Jesus Christ of Latter-Day Saints. My home is in Salt Lake City, Utah." The listeners were very much surprised, but those who read the quotations from the Bible, were not slow to inform Mr. Durant that the Good Book substantiated his argument. Thanking him for the patient explanation of his belief, each obtained his card containing the articles of faith of his Church, and bidding each other good-night, all retired. CONCLUSION. Kind reader, a word before we separate; if you are not a member of what is commonly called the Mormon Church, having read the foregoing pages, you must certainly acknowledge that you know more concerning its doctrines, from a "Mormon" standpoint, than you ever knew before. We have tried to present to you, in a plain and very simple {282} manner, some of the first principles of our faith, the true gospel of Jesus Christ. What do you think of them? Will they, or will they not, stand scrutiny? It is left with you to answer, and as God has blessed you with free agency, it is your privilege to judge and decide. Do not treat these doctrines indifferently, nor carelessly throw them aside. Should they be true, the message is of the utmost importance to you. Surrounded with so many proofs, the faith of the Latter-Day Saints demands your further investigation. Books, tracts, and sermons, in great numbers, and within easy reach, are at your command. Read, listen, investigate! Thousands have done so before, and bear testimony to having received a knowledge of the divine truth, as herein presented. I part from you with the words of the poet-- "Know this, that every soul is free To choose his life and what he'll be, For this eternal truth is given, That God will force no man to heaven. "He'll call, persuade, direct aright-- Bless him with wisdom, love, and light-- In nameless ways be good and kind But never force the human mind. "Freedom and reason make us men; Take these away, what are we then? Mere animals, and just as well, The beasts may think of heaven or hell." {283} NIGHT OF THE MARTYRDOM. BY APOSTLE ORSON HYDE, IN HIS PUBLICATION, "THE FRONTIER GUARDIAN," UNDER DATE OF JUNE 27, 1849, ISSUED AT COUNCIL BLUFFS, IOWA. Twenty-seventh of June, 1844. Eventful period in the calendar of the nineteenth century! That awful night! I remember it well: I shall never forget it! Thousands and tens of thousands will never forget it! A solemn thrill--a melancholy awe comes o'er my spirit! The memorable scene is fresh before me! It requires no art of the pencil, no retrospection of history, to portray it. The impression of the Almighty Spirit on that occasion will run parallel with eternity! The scene was not portrayed by earthquake, or thunderings, and lightnings, and tempests; but the majesty and sovereignty of Jehovah was felt far more impressively in the still, small voice of that significant hour, than the roaring of many waters, or the artillery of many thunders, when the spirit of Joseph was driven back to the bosom of God, by an ungrateful and bloodthirsty world! There was an unspeakable something, a portentious significancy on the firmament and among the inhabitants of the earth. Multitudes felt the whisperings of woe and grief, and the forebodings of tribulation and sorrow that they will never forget, though the tongue of man can never utter it. The Saints of God, whether near the scene of blood, or even a thousand miles distant, felt at the very moment the Prophet lay in royal gore, that an awful deed was perpetrated. O, the repulsive chill! the melancholy vibrations of the very air, as the prince of darkness receded in hopeful triumph from the scene of slaughter! That night could not the Saints sleep, though uninformed by man of what had passed with the Seer and Patriarch, and far, far remote from the scene; yet to them sleep refused a visitation--the eyelids refused to close--the hearts of many sighed deeply in secret, and inquired, "Why am I thus?" One of the Twelve Apostles, while traveling a hundred {284} miles from the scene of assassination, and totally ignorant of what was done, was so unaccountably sad, and filled with such unspeakable anguish of heart without knowing the cause, that he was constrained to turn aside from the road and give utterance to his feelings in tears and supplications to God. Another Apostle, twelve hundred miles distant, while standing in Faneuil Hall, Boston, Massachusetts, with many others, was similarly affected, and was obliged to turn aside to hide the big tears that gushed thick and long from his eyes. Another, President of the High Priests, while in the distant state of Kentucky, in the solitude of midnight, being marvelously disquieted, God condescended to show him, in a vision, the mangled bodies of the two murdered worthies, all dripping in purple gore, who said to him, "We are murdered by a faithless state and cruel mob." Shall I attempt to describe the scene at Nauvoo on that memorable evening? If I could, surely you would weep, whatever may be your faith or skepticism, if the feelings of humanity are lodged in your bosom; all prejudice and mirth would slumber, till the eye of pity had bedewed the bier, and the heart had found relief in lamentation. Before another day dawned, the messenger bore the tidings into the afflicted city; the picket guards of the city heard the whisper of murder in silent amazement, as the messenger passed into the city. There the pale muslin signal for gathering the troops hung its drooping folds from the Temple spire (as if partaking of nature's sadness), and made tremulous utterance to the humble soldiery to muster immediately. As the dawn made the signal visible, and the bass tone of the great drum confirmed the call, fathers, husbands, and minor sons, all seized the broken fragment of a dodger, or a scanty bone, for the service that might be long and arduous before their return, or swallowed some thickened milk (as might be the case), and fled to the muster ground; the suspicious mother and children followed to the door and window, anxious to see the gathering hosts emerge from their watch-posts and firesides, where rest and food were scanted to the utmost endurance. The troops continued to arrive, and stood in martial order, with a compressed lip and a quick ear. They waited with deathly but composed silence, to hear the intelligence that mournful spirits had saddened their hearts with during the night. The speaker stood up in the midst, not of a uniform soldiery of hirelings, for they had no wages; their clothing was the workmanship of the diligent domestic--the product of wife and daughters' arduous toil; their rations {285} were drawn from the precarious supplies earned in the intervals between preaching to the states and nations of the earth, and watching against the intrusions and violence of mobs. The speaker announced the martyrdom of the Prophet and Patriarch, and paused under the heavy burden of the intelligence. But here I must pause; my pen shall touch lightly, as it must feebly, that hallowed--that solemn and ever-memorable hour! The towering indignation; the holy and immutable principle of retribution for crime that dwells eternally in the bosom of God, insensibly impelled the right hand almost to draw the glittering sword, and feel the sharpness of the bayonet's point and its fixedness to the musket's mouth. But the well-planted principle of self-command, and also of observing the order of Heaven and the counsel of the Priesthood, soon returned the deadly steel to the scabbard; and the victorious triumph of loyalty to God, in committing evil-doers to Him that judgeth righteously, and who hath said, "Vengeance is mine, and I will repay," prevailed over the billows of passion; and in the transit of a fleeting moment the holy serenity of the soldiery, depicted by an occasional tear, showed to the angels and men that the tempest of passion was hushed, and wholly under the control of the spirit of wisdom and of God! _It is just as mean and contemptible in the eyes of angels and the Almighty, to go to law, and thereby wrong a fellow-being, as it is to steal his property._ --_Brigham Young_. {286} DOCTRINES OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS: ITS FAITH AND TEACHINGS. BY ELDER JOHN MORGAN. _"Search the Scriptures; for in them ye think ye have eternal life: and they are they which testify of me."_--JOHN v. 39. _"To the law and to the testimony: if they speak not according to this word, it is because there is no light in them."_--ISAIAH VIII., 20. We believe in God the Eternal Father, and in His Son Jesus Christ, and in the Holy Ghost. We believe that men will be punished for their own sins, and not for Adam's transgression. We believe that, through the atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel. We believe that to obtain salvation it is necessary to _obey_ the following principles of truth. FAITH. The principle of faith is the moving cause of all action. A man must have faith to believe that God will answer his prayers before he will offer them. It requires faith to accomplish any given work to which we set our hands. Noah had faith in the promise God made to him, while the world of mankind perished through their lack of faith. Faith caused Noah to act, while the unbelieving people of his day, who had not faith, derided and refused to accept his testimony, and the result was that Noah and his household were saved, while destruction overtook the unbelievers. Lot believed the word of the Lord and fled out of Sodom while the people stood still and perished. The same results follow the acceptance or rejection of the principle in all ages of the world. {287} "So then faith cometh by hearing, and hearing by the word of God" (_Rom. x._, 17). "But without faith it is impossible to please Him: for he that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him" (_Heb. xi._, 6). "For unto us was the Gospel preached, as well as unto then.: but the word preached did not profit them, not being mixed with _faith_ in them that heard it" (_Heb. iv._, 2). REPENTANCE. Repentance we believe to be sorrow for and turning from sin, not moaning and groaning over the past and continuing the same way of living; but to quit lying, drinking, swearing, stealing, and to be honest, virtuous, charitable, forgiving, and to serve God in spirit and truth--_this_ is repentance. "Except ye repent, ye shall all likewise perish" (_Luke xiii._, 3). "Repent ye, and believe the Gospel" (_Mark i._, 15). "Repent * * * * every one of you" (_Acts ii._, 38). God "commandeth all men everywhere to repent" (_Acts xvii._, 30). "Wherefore putting away lying, speak every man truth with his neighbors * * * neither give place to the devil. Let him that stole steal no more: * * * Let no corrupt communication proceed out Of your mouth, * * grieve not the Holy Spirit of God. * * * Let all bitterness, and wrath, and anger and clamor, and evil speaking, be put away from you, with all malice" (_Eph. iv._, 25-31). "Envyings, murders, drunkenness, revelings, and such like: of the which * * they which do such things shall _not_ inherit the kingdom of God" (_Gal. v._, 21). BAPTISM. The necessity for baptism was plainly taught by our Saviour and the Apostles. Comparatively speaking, it stood in the same light to the kingdom or church of God that the oath of allegiance does to any temporal government. Jesus stated to Nicodemus that a man could not enter the kingdom of God without having first obeyed this ordinance. To become a citizen of an earthly government where a person is not born so, a man is required to subscribed to a certain prescribed oath. To become a citizen of the government of God requires that a person must be baptized in water, in obedience to the command of the Great Head of the government, and the laws of the kingdom as they are found in the Bible, the book of commandments for the Church of Christ. "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is _baptized_, shall be saved:" (_Mark xvi._, 15, 16). "Verily, I say unto thee, except a man be _born of water_ and of the Spirit, he cannot enter into the kingdom of God" (_John, iii._, 5). "Go ye therefore, and teach all nations, _baptizing_ them in the name {288} of the Father, and of the Son and of the Holy Ghost" (_Matt. xxviii._, 19). "Repent, and be _baptized, every one_ of you" (_Acts ii._, 38). Its form _should be by immersion_. "Buried with Him in baptism, wherein also ye are risen with Him through faith" (_Col. ii._, 12.) "Were all baptized of Him in the River of Jordan" (_Matt. iii._, 6; _Mark i._, 5-9). "Jesus when he was baptized, went up straightway out of the water" (_Matt. iii._, 16; _Mark i._, 10). "John also was baptizing in Aenon near to Salim, because there was much water there" (_John iii._, 23). "And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest. And he answered and said, I believe that Jesus Christ is the Son of God. And he commanded the chariot to stand still: and they went down both into the water, both Philip and the eunuch; and he baptized him. And when they were come up out of the water" (_Acts viii._, 36-39). ITS OBJECT.-"John did baptize in the wilderness, and preach the baptism of repentance for the _remission of sins_" (_Mark i._, 4). "And he came into the country about Jordan, preaching the baptism of repentance for the _remission of sins_" (_Luke iii._, 3 ). "Then Peter said unto them, Repent and be baptized every one of you, in the name of Jesus Christ, for the _remission of sins_" (_Acts ii._, 38). "Arise, and be baptized, and wash away thy sins" (_Acts xxii._, 16). RECEPTION OF THE HOLY GHOST BY THE LAYING ON OF HANDS. The vital importance of this ordinance seems to be entirely overlooked by the majority of the Christian world, yet the most emphatic stress was placed upon it by the early teachers of Christianity. It is referred to frequently by every writer in the New Testament. The nature of its workings and the manner of obtaining it were carefully dwelt upon by the various writers, and it does seem that only willful blindness could so far lead the people away from the primitive custom and practice of laying on of hands to acquire this gift. But some may answer, "We are already in possession of the Holy Ghost." We ask then, "Will it do the same things it did anciently?" If not, why not? What has caused it to lose its power, and become the uncertain teacher it is to-day? For if the Christian world of the present age is in possession of this blessing, why does it teach the people of one church that a certain principle is true, and the people of another church that the same principle is untrue? What of the multiplied thousands of beliefs, creeds, faiths, dogmas and doctrines that flood the land? Are they all inspired by the Spirit of God, the gift of the Holy Ghost, and sustained by the doctrines of the Bible? If not, which are right and which wrong? {289} These are questions of great importance, and should be well considered. Let the word of God speak for itself in the following quotations: "And when Paul had _laid his hands_ upon them, the Holy Ghost came on them; and they spake with tongues and prophesied" (_Acts xix._, 6). "Then laid they their _hands_ on them, and they received the Holy Ghost. And when Simon saw that through _laying on of the Apostles' hands_ the Holy Ghost was given, he offered them money" (_Acts viii._, 17-19). "Neglect not the gift that is in thee, which was given thee by prophecy, with the _laying on of hands_ of the _presbytery_" (_I. Tim. iv._, 14). "Wherefore I put thee in remembrance that thou stir up the gift of God, which is in thee by the _putting_ on of my hands" (_II. Tim. i_. 6). "Of the doctrine of baptisms, and of _laying on of hands_" (_Heb. vi._, 2). "Now concerning spiritual gifts, brethren, I would not have you ignorant. * * * For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another, divers kinds of tongues; to another the interpretation of tongues" (see context, _I. Cor. xii_). "Our Gospel came, in power * * and in the Holy Ghost" (_I. Thess. i._, 5). "And ye SHALL receive the _gift_ of the Holy Ghost" (_Acts ii._, 38). We here introduce the testimony of some of the Christian writers who wrote immediately after the death or banishment of the Apostles: Tertullian, in the second century, says: "After baptism, succeeds the _laying on of hands_, with prayer, calling for the Holy Ghost." Cyprian, writing in the third century, says: "Our practice is, that those who have been baptized in to the church should be presented that by prayer and _imposition of hands_ they may receive the Holy Ghost." Augustine, in the fourth century, says: "We still do what the Apostles did when they _laid their hands_ on the Samaritans and called down the Holy Ghost upon them" (_Gahan's Church History, page 73; Mosheim's Church History, volume I, page 91_). AUTHORITY. We believe that a man must be endowed with authority before God will recognize his acts as a minister of the Gospel. "Ye have not chosen me, but I have chosen you and ordained you" (_John xv._, 16). "For the prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost" (_II. Peter i._, 21). {290} "He that receiveth whomsoever I send receiveth me" (_John xiii._, 20). "As thou has sent me into the world" (_John xvii._, 18). "Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven" (_Matt. xviii._, 18). "And when they had ordained them elders in every church" (_Acts xiv._, 23). "How then shall they call on Him in whom they have not believed? and how shall they believe in Him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach except they be sent? (_Rom. x._, 14, 15). "And no man taketh this honor unto himself, but he that is called of God, as was Aaron" (_Heb. v._, 4).[A] [Footnote A: "Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee: and when he seeth thee he will be glad in his heart. And thou shalt speak unto him, and put words into his mouth: and I will be with thy mouth, and with his mouth: and will teach you what he shall do." (_Exodus iv._, 14, 15.)] "But though we, or an angel from heaven, preach any other gospel unto you, than that which we have preached unto you, let him be accursed" (_Gal. i._, 8). These were the principles taught by the Savior and His Apostles, and we see no reason for their alteration and change to the present accepted ideas of the Christian world; and but for APOSTACY. of the primitive Christian church, they would have remained emphatically the same, with _apostles, prophets, healings, gifts, tongues, etc._, to the present day. Paul, by the Spirit of the Holy Ghost, wrote to the Saints, prophesying of the future. "Now the Spirit speaketh expressly, that in the _latter times_ some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils" (_I. Tim., iv_,1). "And it shall be, as with the people, so with the priest; as with the servant, so with his master; as with the maid, so with her mistress; as with the buyer, so with the seller; as with the lender, so with the borrower; as with the taker of usury, with the giver of usury to him. * * * The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant (_Isaiah, xxiv._, 2-5). "And he shall speak great words against the Most High, and shall wear out the Saints of the Most High, and think to change times and laws: and they shall be given into his hands until a time and times and the dividing of them" (_Dan. vii._, 25). "And they worshipped the dragon which gave power unto the {291} beast. * * * And it was given unto him to make war with the Saints, and to overcome them: and power was given him over all kindreds, and tongues, and nations" (_Rev. xiii._, 4-7). "Now we beseech you, brethren, by the coming of our Lord Jesus Christ. * * * Let no man deceive you by any means: FOR THAT DAY SHALL NOT COME, except there come a FALLING AWAY FIRST" (_II. Thess. ii._, 1-3). "This know also, that in the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof; from such turn away" (_II. Tim. iii._, 1-5). "For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables" (_II. Tim. iv._, 3, 4). "The priests thereof teach for hire." (_Micah iii._, 11). From the foregoing the reader can readily see that the prophets and apostles of God were looking forward to the time when the Saints would be overcome, their church broken up, their officers killed, and no one left upon the earth with authority to administer in the ordinances of the Gospel. No prophets, no apostles, no gift of the Holy Ghost, no one to act as a mouthpiece to the children of men. Only darkness and unbelief, war and bloodshed, strife and contention, division and discord, lo here and lo there. Through all the long ages, from the day when the power of a corrupt and licentious church overcame the Saints of the Most High, drove them into dens and caves of the mountains; caused them to wander, clothed in sheep skins and the skins of wild animals; killed the prophets of God, and drove the priesthood from the face of the earth, men, left to their own devices, went into such excesses that angels must have wept over their condition. The laws of God were ignored, the ordinances were changed, and the everlasting covenant was broken. The "woman" (church) arrayed in purple and scarlet, drunken with the blood of the Saints, mystery, Babylon the great, the mother of harlots, rose up and bore universal sway; and, as time passed by, gave birth to a legion of Children--churches (_Rev. xvii._, 4-6). "The mystery of iniquity doth already work; only he who now letteth will let, until he be taken out of the away. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of His coming" (_II. Thess. ii._, 7 8). {292} These were the words of the great Apostle; and, reader, by examining the balance of the chapter, you can form some idea of the great power that was to grow up and deceive the nations of the earth, perverting the Gospel, teaching men and women that prophets and apostles were not necessary, that the gifts of the Holy Ghost were no longer required; until to-day warring, jarring Christianity has become a spectacle to the whole world. Confusion confounded reigns supreme--wars and rumors of wars on every hand--until the heart sickens and the soul faints in contemplation of the terrible condition to which poor, suffering, deceived and misguided humanity has been brought. The power of the evil one would seem to have obtained universal sway over the hearts of men, leading them on the broad road to destruction, with no power sufficient to stem the nightly current of sin. RESTORATION. But a just God has decreed that the day should come when "Righteousness shall cover the earth, as the waters cover the great deep," or in other words, "at the end of a time and times and dividing of time," He would again assert His power and authority on the earth, and bring to pass His purposes. "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand forever" (_Dan. ii._, 44). This prophecy of Daniel affords us some conception of the power of the kingdom. By reading the entire chapter we learn that Daniel's interpretation of the king's dream ended with the setting up of the kingdom of God upon the earth never more to be thrown down. The Babylonish kingdom, which flourished in the days of Daniel, in the fifth and sixth centuries before Christ, was succeeded by the Medo-Persian government from 538 to 331, B. C. The Macedonian kingdom, founded by Alexander the Great, continued from 331 to 161, B.C.; while the Roman empire succeeded the last named kingdom, from 161, B. C., to 483, A. D. These governments successively represented the head of gold, the breast and arms of silver, the belly and thighs of brass, and the legs of iron. Now, lastly, should come the kingdoms represented by the feet and toes, or the KINGDOMS OF TO-DAY, partly strong and partly broken. In the days of THESE kings should the God of heaven set up a kingdom never more to be thrown down. {293} "But," says one, "that was accomplished in the days of Christ!" No, certainly not; for if so, why then did He, when He instructed His disciples to pray, tell them to pray for an already accomplished fact: "Our Father, which art in heaven, hallowed be Thy name. _Thy kingdom come_. Thy will be done in earth, as it is in heaven?" Have Christians throughout the world, for nearly two thousand years past, been taught to pray for the coming of an event which had already transpired? The dividing of times has not yet come: but by turning to the Book of Revelation, we read how the power and authority of God, and the principles of the true and everlasting Gospel were to be restored to the earth; how the kingdom spoken of by Daniel, and prayed for by the disciples, was to be set up never more to be thrown down, how the kingdoms of this world were to become the kingdom of our Lord and His Christ; how the promise of Jesus was about to be made good, that upon this ROCK (of revelation) would He found His church, and the gates of hell should not prevail against it, and how the Saints should possess the kingdom of the Most High. John the Revelator, bound and captive upon the Isle of Patmos, had the vision of heaven opened up to him, and he saw an angel leave the throne of God and wend his flight to this planet. A new song was being sung in heaven; the day and hour had come when the dispensation of the fullness of times was to be ushered in (_Eph. i._, 10; _Matt. xxiv._, 31), when God would send His angels to bring order out of chaos, system out of confusion, and gather His people (the honest-in-heart) together in one place, that they might prepare themselves to welcome the _Great King_ of the world when He should come in clouds of glory, surrounded by His angels. "I saw," says John, "another angel fly in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people saying with a loud voice, Fear God, and give glory to Him: for the HOUR OF HIS JUDGMENT is come" (_Rev. xiv._, 6, 7). This, then, was how the gospel was to be restored to the earth. "But," says the reader, "I thought the Gospel was already upon the earth." If so, what necessity was there for an angel to come from heaven with the everlasting gospel, if it was already being taught to men? And, dear reader, you can readily see that none are excepted. It was to every _nation, kindred, tongue, {294} and people_--proving conclusively that the Gospel was not on the earth, but that the day had come when darkness covered the earth and gross darkness the people. How must the angels around the throne have shouted for joy when the decree went forth, and the commandment was given for the initiatory steps to be taken to reclaim this planet from the grasp of "Lucifer the son of the morning," and to fit and prepare it for the habitation of angels, celestialized beings and God! How must our mothers, fathers, brothers and sisters, in the spirit world, with all the saints of by-gone ages, have rejoiced to know that the redemption of the world was nigh, and the promise of Paul to the Thessalonians (_I., iv._, 16) that "the dead in Christ shall rise first," was to be made good! Reader, we now beg of you to lay aside prejudice, and to examine what follows, with an honest intention and a desire to do right; to know the will of God and to do it; for great and mighty events are daily transpiring, that were prophesied of by all the holy prophets, from the days of Adam down until today. The Gospel that the angel was to bring back to the earth was for every nation. Angels have not, in times gone by, preached to or taught the masses of the people, but have delegated this power to men. So, in this instance, men became the recipients of the precious charge, the _Everlasting Gospel_. TESTIMONY OF THE THREE WITNESSES. "Be it known unto all nations, kindreds, tongues and people, unto whom this work [A] shall come. * * We declare with words of soberness, that an angel of God came down from heaven, and he brought and laid before our eyes, that we beheld and saw the plates, and engraving thereon; and we know that it is by the grace of God the Father, and our Lord Jesus Christ, that we beheld and bear record that these things are true, and it is marvelous in our eyes, nevertheless the voice of the Lord commanded us that we should bear record of it, wherefore to be obedient unto the commandments of God, we bear testimony of these things. And we know that if we are faithful in Christ, we shall rid our garments of the blood of all men, and be found spotless before the judgment-seat of Christ, and shall dwell with Him eternally in the heavens. "OLIVER COWDERY, "DAVID WHITMER, "MARTIN HARRIS." [Footnote A: The Book of Mormon.] We have now hurriedly traced the outlines of the doctrines of Jesus Christ as they were in the primitive Christian church; {295} the apostacy of the people from the truth, the fulfillment of the prophecies of great and mighty prophets; the building up of an apostate church, the whore of all the earth, the mother of harlots; noticing the fact that she gave birth to a numerous offspring, who, true to their born instincts, as like begets like, are to-day vigorously engaged in throwing stones at their mother church, or grandmother, as the case may be. We have shown how the Gospel was to be restored to the earth, and have given the testimony of the three witnesses to the Book of Mormon. We will now examine further proof relative to this remarkable proclamation. We have seen that, so far, it has been incontestably shown that if the Bible be true, in no other way than this could God's work have been brought about. We now quote from the history of Joseph Smith, the great Latter-day Prophet, Seer and Revelator: "We [Joseph Smith and Oliver Cowdery] still continued the work of translation; when in the ensuing month [May, 1829,] we on a certain day went into the woods to pray, and inquire of the Lord respecting baptism for the remission of sins. "While we were thus employed, praying and calling upon the Lord, a messenger from heaven descending in a cloud of light, and having laid his hands upon us, he ordained us; saying unto us--_'Upon you_, my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the Gospel of repentance, and of baptism by immersion for the remission of sins: and this shall never be taken from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness.' "The messenger who visited us on this occasion, and conferred this Priesthood upon us, said that his name was John, the same that is called John the Baptist in the New Testament; and that he acted under the direction of Peter, James and John, who held the keys of the Melchisedec Priesthood, and who in due season visit us and confer that, the higher Priesthood, upon us, which holds the keys of the laying on of hands for the gift of the Holy Ghost and right to all the offices in the church." Thus was the way opened up for the ushering in of the great latter-day dispensation and the fullness of the everlasting Gospel. "And as it was in the days of Noah, so shall it be also in the days of the Son of man" (_Luke xvii._, 26); and as Noah knew when the flood was to come, and prepared himself therefor, so the comparison would not be complete unless some knew of the second coming of the Savior. "But," says one, "of that day and hour knoweth no man, no, not the angels of heaven, but my Father only" (_Matt. xxiv._, 36); and the same might have been said appropriately of the {296} birth of our Lord two thousand years prior thereto. But as the first coming was heralded by angels who came to the shepherds upon the plains of Bethlehem, and lighted the earth with their glory, singing the glad songs of "Peace on earth, good will toward men," so His second coming was ushered in by visits to the earth of great and mighty angels. John the Baptist came to confer the Priesthood of Aaron. Peter, James and John the Revelator came to confer the Melchisedec Priesthood. Elijah came (_Mal. iv._, 5) to turn the hearts of the fathers to the children, and the hearts of the children to the fathers. (_I. Peter iii._, 18, 19, 20; _iv._, 6; _I. Cor. xv._, 19-29). Moses came to confer the keys of the gathering of the house of Israel to their promised land--the carrying of the Jews back to Jerusalem, of the ten tribes from the north country (_Jer. xxxi._, 8, 9; _Ezek. xx._, 34, 35), and of the descendants of Joseph (The American Indians) to their possessions. Michael, or Adam, came to give the authority that links the generation of men together, from the days of Father Adam down to to-day. In short, all the authority necessary has been received to enable men to become co-workers with Jehovah, angels and the spirits of just men made perfect, in building up an everlasting kingdom, instead of the man-made governments of today. A kingdom is to be established to which the Great King shall speedily come, "in the clouds of glory," surrounded by His angels; and the Saints of other days, who are singing the songs of heaven, will speedily have fulfilled the words of John, "He has made us kings and priests unto the Lord our God, and we shall reign on earth." The promise of Jesus that the "meek shall inherit the earth" is coming to pass, as also the words of Job: "I know that my redeemer liveth, and that He _shall stand at the latter day upon the earth_: and though after my skin worms destroy this body, yet in _my flesh shall I see God_: whom I shall see for myself, and mine eyes shall behold, and not another" (_Job xix._, 25-27). All these and many more grand and glorious promises are about to be fulfilled. The decree has gone forth, God hath declared by His own mouth, and the mouths of all the holy prophets, that His power and authority over the earth will be asserted; and who is man, to contend with God? An appeal is made to the honest in heart to heed this call--to pause, to mediate, to ask God, "who giveth to all men liberally," for wisdom to know what to do. {297} Here are evidences worthy of their attention: The testimony of the _three witnesses_; the signs following the believers; the eyes of the blind opened; the ears of the deaf unstopped; the tongue of the dumb made to sing; the lame man to leap as an hart; devils cast out; unknown tongues spoken, and the interpretation thereof given by the spirit of inspiration; prophecy fulfilled, and the Spirit of God making manifest to the honest in heart the great fact that God has again spoken from the heavens. Many questions are asked relative to our belief on the subject of gathering, and we again turn to the Scriptures to answer the questions: These things are not done or spoken in a dark corner, but as good men as are in existence to-day testify of them. "And it shall come to pass in the _last days_ that the mountain of the Lord's house shall be established in the _top of the mountains_ and shall be exalted above the hills; and all nations shall flow unto it" (_Isa. ii._, 2-4). "And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly" (_Isa. v._, 26). "And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel (not the Jews alone, but _all Israel_) and gather together the dispersed of Judah from the four corners of the earth" (_Isa. xi._, 12). "I will cause them to return to the land that I gave to their fathers" (_Jer. xxx._, 3). "Behold I will bring them from the north country and gather them from the coasts of the earth" (_Jer. xxxi._, 814). "I will bring you out from the people, and will gather you out of the countries wherein ye are scattered" (_Ezek. xx._, 34). "I will take you from among the heathen, and gather you out of all countries, and will bring you into your own land" (_Ezek. xxxvi._, 24). "Blow the trumpet, * * gather the people, * * assemble the Elders (_Joel ii._, 15, 16). "And He shall send His angels with a great sound of a trumpet, and they shall _gather together_ His elect from the four winds" (_Matt. xxiv._, 31). "That in the dispensation of the fullness of times He might _gather together in one_ all things in Christ, both which are in heaven and which are on earth" (_Eph. i._, 10). "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues" (_Rev. xviii._, 4). The reader asks, "What are we to come out of?" Out of _"Mystery, Babylon the great, the mother of harlots and abominations of the earth"_ (_Rev. xvii._, 5). "Who and what is that?" "The waters which thou sawest where the whore (mystery, Babylon) sitteth, are peoples, and multitudes, and nations, and tongues" (_Rev. xvii._, 15). {298} So out of every nation, kindred, tongue and people shall the honest in heart be gathered to a great central gathering place, to be protected while the scourges of God pass over the earth. Read the following prophecy and study the signs of the times: PROPHECY OF JOSEPH SMITH, THE SEER, GIVEN IN 1832. "Verily thus saith the Lord concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina, which will eventually terminate in the death and misery of many souls. "The day will come that war will be poured out upon all nations, beginning at that place. "For behold the Southern States shall be divided against the Northern States, and the Southern States will call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations in order to defend themselves against other nations; and thus war shall be poured out upon all nations. "And it shall come to pass after many days slaves shall rise up against their masters, who shall be marshalled and disciplined for war. "And it shall come to pass also, that the remnants who are left of the land will marshal themselves, and shall become exceedingly angry, and shall vex the Gentiles with a sore vexation; "And thus, with the sword and by bloodshed, the inhabitants of the earth shall mourn; and with famine, and plagues, and earthquakes, and the thunder of heaven, and the fierce and vivid lightnings also, shall the inhabitants of the earth be made to feel the wrath and indignation and chastening hand of an Almighty God, until the consumption decreed hath made a full end of all nations; "That the cry of the Saints, and the blood of the Saints, shall cease to come up in the ears of the Lord of Sabbaoth, from the earth, to be avenged of their enemies. "Wherefore stand ye in holy places and be not moved, until the day of the Lord come; for behold it cometh quickly, saith the Lord. Amen." Has this prophecy been fulfilled? Let the people of the North and South answer the query. Let the thoughtful reader stop and reflect for a moment on the condition of affairs upon the face of the whole earth. The sword is reaping its harvest of death; nation warring against nation, and kingdom against kingdom. Famine is asserting its sway and untold thousands are starving, perishing, dying for lack of food. Pestilence, in all its horrid forms, stalks in the train of these dire calamities. Earthquakes are making the earth to tremble. Storms, whirlwinds and cyclones are sweeping away cities, towns and villages. The sea, heaving itself beyond its bounds, is thundering its testimonies into the ears of the children of men. Signs in the heavens above and in the earth beneath, betoken the fact that great and mighty events are at our doors. Fear has taken hold upon the hearts of the {299} strong men and the mighty men. Man distrusts his fellowman. Nations and people have become corrupted; fraud and speculation are sapping the vitals of the man-made governments of the earth. The people are tossed to and fro by every wind of doctrine that comes along, and when will the end be? Startle not, reader, for it will not be until He comes whose right is to rule and reign as King of kings. Not until Jesus of Nazareth sets His feet upon the earth and brings order out of chaos, system out of confusion, and bids the angry waves of the sin-tossed world, "Peace, be still," will there be peace among men. "Now," says one, "I understand His meaning when He said, 'I come not to bring peace, but a sword;'" but thanks be to the Most High, the day is near at hand when "the meek shall inherit the earth," when sorrow and sighing shall flee away, when "the tabernacle of God," will be "with men, and He will dwell with them. * * And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow nor crying, neither shall there be any more pain" (_Rev. xxi._, 3, 4). But oh! the woe, the want, the misery, the evils and the lamentation that will go up from the face of the earth before that day does come! All ye people of the earth, heed, oh, heed the warning voice that God sends to you and go out from the midst of Babylon ere another angel shall fly through the midst of heaven saying, "Babylon is fallen, is fallen." Ye Saints of the living God, cease not your efforts until your feet stand in safe places, in the tops of the mountains, in the shadow of "the house of the God of Jacob," where you may more fully learn of "His ways and walk in His paths;" for the day is near at hand when "the law shall go forth from Zion, and the word of the Lord from Jerusalem" (_Micah iv._, 2). The time is fast approaching when the "kingdoms of this world shall become the kingdoms of our Lord and His Christ," and when John's prophetic vision shall be fulfilled: "And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, * * * and they lived and reigned with Christ a thousand years" (_Rev. xx._, 4). The time has come for the righteous-the redeemed "out of every kindred, and tongue, and people, and nation," to be gathered out, to become kings and priests unto God, and to "reign on the earth" (_Rev. v._, 9, 10). {300} AUTHORITY. In brief manner this subject has been previously alluded to, but a more extended examination is deemed necessary, owing to the importance that attaches to it. This principle enters largely into every department of man's existence upon the earth. Governments are mainly founded upon it, and _authority_ is fundamentally necessary to establish republics, empires, monarchies and principalities. The President of the United States must first conform to certain laws and requirements before his acts as President are legal and binding upon the people; so also with all the affairs of the general government. And this is likewise true of the state officials, including the governors, judges, legislators, sheriffs, magistrates, and even the unimportant office of bailiff can only be filled by a man who has fulfilled all the requirements necessary and demanded by the law of the land. A man who would undertake to fill one of the offices alluded to, without conforming to the law, would be counted an impostor and dealt with as the law directs. All civilized nations recognize this principle and act accordingly. Even church organizations place great stress upon the necessity that there exists for men to be ordained to their several offices; and a man, before he can legally perform, the marriage ceremony, must first conform to certain rules and laws laid down by the church authority to render the marriage legal. A lay member could not act in the capacity of an elder until authority had been granted him by those who held the power to give authority. Neither could an elder fill the office of a bishop without first conforming to certain rules. These rules are necessary to the good government of society and the people generally, and without them confusion confounded would reign supreme. If every man who desired to act as governor was to set up his claims and be allowed to act in that capacity, there would be an end to order. So with all other offices. A few men would sustain one man, as governor, other men would sustain another man, and still other men would sustain their man, until eventually brute force would be the means whereby men would hold their offices. This principle applies also to admitting men to be citizens of a government. A man who comes from some foreign nation and seeks to become a citizen of the United States must obtain his papers of citizenship and take the oath of allegiance. Not only must he attend to these duties, but he must see that the {301} officer who signs his papers and administers the oath is a duly accredited officer of the government; otherwise his papers are worthless and he is not yet a citizen. If these things be true as regards man's temporal affairs, how much more true are they when applied to eternal salvation. Daniel, the young Hebrew prophet, had the visions of futurity opened up to him and saw the time when God would establish a kingdom upon the earth, never more to be thrown down. (_Dan. ii._, 44; _vii._, 27). Many hundreds of years after Daniel's day, Jesus of Nazareth came upon the earth and reiterated the assertion of Daniel, and told His disciples to continue "unceasingly to pray for that kingdom to be set up," and through one of His apostles He revealed how the kingdom was to be established. John the beloved disciple says: "I saw another angel fly in the midst of heaven, having the everlasting gospel" [or the laws of the kingdom] "to preach" [or proclaim] "unto them that dwell on the earth" (_Rev. xiv._, 6). It would naturally be supposed that the heavenly messenger would be endowed with authority to empower men to admit citizens into the kingdom he came to establish, and that no one could take this authority unto himself, "but he that is called of God as was Aaron;" and that he who might dare to do so, without first being authorized, would render himself liable to the penalty God's law inflicts upon all impostors, usurpers and wolves in sheep's clothing generally. "Seek ye _first_ the kingdom of God," was the command of the Great King, who in the future is to rule over this kingdom. But before the reader can do so he must first find out what it is like; and in this matter we are not left in doubt, for Jesus and His apostles have placed upon record the names of the officers necessary in the kingdom, the necessary laws to govern and control it, the manner of admitting citizens and, in short, all the details, so that the "wayfaring man, though a fool, need not err" in seeking to obey the command, "seek ye first the kingdom of God." By turning to the writings of Paul (_I. Cor. xii._, 28), we find that "God hath set some in the church, first apostles, secondarily prophets, thirdly teachers." Now if this is the pattern of the officers of the kingdom (church), all we have to do is to start upon our search and examine the various claims that are set up; for there are a multitude of organizations that lay claim to the title of the church or kingdom of God. It is not necessary to hunt in the midst of the heathen and {302} pagan nations of the earth, for they lay no claim to the title, but will answer you frankly, "We know nothing of your kingdom or its officers." Then let us turn to the Catholic world and examine their claims. We find that they have a pope, cardinals and priests, but no apostles nor prophets, _no officers to correspond with the description given by Paul_. Next let us view the Protestant denominations. Go back to the earliest reformers, Huss, Luther, Melanchthon, Calvin, Knox, Henry VIII, and Wesley. Examine all their organizations and we find none of them lay claim to having these officers in their churches, but, on the contrary, ignore and repudiate them by saying, "They are no longer needed." Examine all denominations, all orders, all faiths, and we find that in this respect they are deficient and lacking, while poor, weak, fallible man sets up his judgment, and by man's wisdom seeks to enter the kingdom of God. The Christian world acknowledges that it takes legal authority to make a man a citizen of any temporal government set up by man, but when it comes to the government of God, any man who sees proper to do so can set out with a new set of ideas, called a creed, and establish a church, baptize, bless the communion, and go forward in this way, ordaining men to various offices, and yet denying all the time that God has revealed anything, or bestowed any gift of authority. Are these legal officers of the kingdom of God? Is the reader so far lost in the mazes of tradition as to suppose for one moment that God will recognize officers appointed in any such way, much less their acts? But lest we do injustice to these different denominations, let us give them one more chance to prove their position correct; for we would gladly avoid seeing the whole Christian world in error and transgression. Paul, the great apostle, says that God placed in the Church, in addition to its officers, "miracles, then gifts of healings, helps, governments, diversities of tongues," and urged upon the people to seek earnestly for these gifts. Search the world over and find, if you can, an organization, other than that represented by the Latter-Day Saints, that lays claim to and possesses these great blessings. The Christian world, having changed the order of the Church of God, have lost these gifts, and in endeavoring to justify themselves, say they are no longer needed. Some of them, more honorable than the rest, acknowledge the true state of affairs and confess the lamentable condition they are in. {303} Mr. Wesley states that the reason the gifts are no longer in the church "is because the love of many waxed cold, and the Christians had turned heathen again, and had only a dead form left" (see Vol. I, Sermon 94). Smith's Bible Dictionary (page 163) also says: "We must not expect to see the church of holy scriptures actually existing in its perfection on the earth. It is not to be found thus perfect, either in the collected fragments of Christendom, or still less in any of those fragments." The names of sixty-five learned divines and Biblical scholars are on the preface page, as contributors to and endorsers of this book. Dr. Adam Clark, in his commentaries (page 452) on the 4th chapter of Ephesians, says: "All these officers and the gifts and graces conferred upon them were judged necessary by the Great Head of the church, for its full instruction in the important doctrines of Christianity. The same _officers_ and _gifts_ are still necessary, and God gives them, but they _do not know their places_." Roger Williams refused to continue as pastor over the oldest Baptist church in America, on the grounds that there was "no regularly constituted church on earth, nor any person authorized to administer any church ordinance; nor can there be until new apostles are sent by the Great Head of the church, for whose coming I am seeking" (see _Picturesque America_, page 502). "Till that great and notable day of the Lord come, we can not, from the prophetic word, anticipate a universal RETURN _to the original Gospel_, or a general restoration of the kingdom of God, in its primitive form" (_Christianity Restored, Alex. Campbell_, page 181). Having brought forward for the consideration of the reader the foregoing points, we now proceed to examine the results that will naturally flow from this terrible situation of affairs; and while we do so, we plead with you, reader, to lay aside prejudice, and, as you value your soul's salvation, seek earnestly to know the truth; "for what doth it profit a man if he gain the whole world and lose his own soul?" Having thrown aside the officers of the church, Christianity lost its authority and could no longer administer in the ordinances of the Gospel for the salvation of the souls of the children of men. Instead of the officers and endowments of the kingdom or church of God, man-made doctrines and changeable creeds have been substituted, until to-day the Christian world is "driven and tossed to and fro by every wind of doctrine." Weakness, imbecility and lack of authority are {304} written on its every movement; vice, sin and wrong-doing prosper and flourish under the very droppings of the sanctuary. To-day one theory is taught, tomorrow another. Men have "builded cisterns that will not contain water;" in short, have turned from the apostle at the head of the church, and the prophet in the church of the living God, and heaped to themselves teachers, having itching ears, who have turned the hearts of the people from the truth, and led them astray after fables, until "darkness covers the earth, and gross darkness the minds of the people." Conflicting creeds and faiths fill the world with a war of words, until the hearts of honest men become sick, sick!--sick of the petty jealousies and miserable trickery of professing Christianity--sending the blood-guilty murderer, with his hands reeking with the blood of his victims, from the gallows to eternal glory and the presence of Deity; while an honest man, because he differs from them in belief, must be consigned to a never ending hell! Oh consistency! thy name is not modern Christianity! Without apostles, without prophets, without the gifts, without authority, shorn of all thy pristine beauty and loveliness, all thy grandeur and glorious attributes; torn and divided into a multitude of fragments, continually dividing and sub-dividing, thy talk sounds like that of the scribes of old, "without authority." And what of thy teachers? "Blind leaders of the blind." Prophecy foretells their doom: Struggling to uphold the columns of the house of Babylon, the dwelling place of "the mother of harlots," and her numerous offspring, they will be crushed in her downfall, unless they speedily repent and turn to the true and living God, be baptized for the forgiveness of their sins, and receive the laying on of hands for the gift of the Holy Ghost, that will "lead them into all truth, and bring to their remembrance things of the past, and show them things to come," for the promise is unto all that "the Lord our God shall call." To members of churches as well as non-members--to the whole world does this proclamation come. _God has set up His Kingdom, or church, upon the earth, never more to be thrown down_. His duly appointed and authorized officers are ready to admit men and women as citizens of this kingdom, or church. He or she who hears the sound of this gospel and heeds it not will be under condemnation. He or she who heeds and renders obedience to it will reap life everlasting. God will not recognize the man-made devices whereby men {305} seek to save themselves by climbing up some other way. He will repudiate the acts of unauthorized men who administer in the ordinances of the gospel; and after once this gospel comes to their ears, if they persist in their course, it will bring condemnation upon their heads. Before they heard it, "they had no sin," in not obeying; now "they have no cloak for their sin," the truth having been taught. "If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of my myself" (_John vii._, 17). May the peaceful influence of the Holy Spirit be with those who desire to know the truth, and come unto God, and serve Him with all their "might, mind and strength." _"As we see the infant taken away by death, so may the youth and middle-aged, as well as the infant, be suddenly called into eternity. Let this, then, prove as a warning to all, not to procrastinate repentance, or wait until upon the death-bed, for it is the will of God that man should repent and serve Him in health, and in the strength and power of his mind, in order to secure His blessing, and not wait until he is called to die."_ --_Joseph Smith_. {306} (Tract No. 2.) THE PLAN OF SALVATION. BY ELDER JOHN MORGAN. In the midst of the Christian world there are very many conflicting theories in relation to man's existence here and hereafter; also as to the duties he owes to himself, his fellowman and to his Creator. It is an undisputed question that some knowledge of WHERE WE CAME FROM, WHY WE ARE HERE, AND WHERE WE GO AFTER WE LEAVE THIS PROBATION, is essential to the enjoyment and well-being of the human family. In the following pages of this tract we shall seek to briefly set forth the belief of the Latter-day Saints on these points. While they may differ widely from the accepted ideas of the Christian world, we may be allowed to mildly suggest that the difference is not so much between those sects of the day and the Latter-day Saints, as it is between those sects and the Bible, a fact for which we are in no sense responsible, and a fact that we can in nowise alter or change, even were we so disposed. It is deemed proper in the commencement of this investigation to refer to another point so that we may clearly understand each other. It is this: sincerity of belief does not, by any means, establish the correctness of a principle. Testimony of an unimpeachable character can alone do that. Man's belief does not affect a principle in the least. The whole world may believe it, and yet it be untrue; the whole world may refuse to believe it, and yet it be true. The unbelief of the people of Noah's day did not stay the flood; the unbelief of the Jews did not prove Jesus an impostor; and the killing of the apostles did not prove their doctrines false. The assassination of Joseph Smith was no proof one way or another as to the divine nature of his authority; neither will the rejection of the doctrines he taught prove them wrong. If they {307} are true, though he was slain, his followers mobbed, driven and persecuted, yet in the end they will rise triumphant over every obstacle and grow stronger and stronger, as error shall grow weaker and weaker. In presenting the principles of _pre-existence_ the _first principles of the gospel_ and _baptism for the dead_, we shall simply quote scripture; and we again state that if there is any difference of opinion, it is between the reader and holy writ. The Apostle Paul's injunction to the Thessalonians was: "Prove all things: hold fast that which is good" (_I Thess. v_. 21); and the wise man, Solomon, asserted: "He that judgeth a matter before he heareth it, is not wise." Let us, then, refer to the word of the Lord, which is the end of argument, and see what the teachings of the Great Creator of all are. Speaking to Job, one of the most ancient writers of the Bible, He says: "Who is this that darkeneth counsel by words without knowledge? Gird up now thy loins like a man; for I will demand of thee, and answer thou me. Where wast thou when I laid the foundations of the earth? * * * When the morning stars sang together, and all the sons of God shouted for joy?" (_Job xxxviii_, 2-7.) Job certainly must have been somewhere when the "foundations of the earth were laid," or why the question? There was doubtless more meaning to the words, "When ALL _the sons of God_ shouted for joy," than one at first supposes. The reader asks, "Who were these sons of God?" Luke, in giving the genealogy of the human family, gives the necessary information on this subject: "Which was the son of Enos, which was the son of Seth, which was the son of _Adam, which was the_ SON OF GOD" (_Luke iii_, 38). But let us turn to another text. One of the ancient writers says: "Then shall the dust return to the earth as it was: and the spirit shall return unto God who gave it." (_Ecc. xii_, 7). Let us ask ourselves how it would be possible to _return_ to a place, point or locality, which we had never visited. How could we _return_ to God unless we had once been in His presence? The logical conclusion is unavoidable, that to enable us to _return_ to Him we must have once enjoyed His associations, which must have been in a pre-existent state, before we became clothed upon with this body of flesh and bone. Again, we find that the apostles must have had some conception of pre-existence, judging from their question to Jesus: "Master, who did sin, this man or his parents, that he was born blind?" (_John ix_, 2.) It will, doubtless, require no argument {308} to convince the reader that the justice of God would scarcely permit the punishment of the individual before the crime was committed. If so, then the sin must have been committed before he came upon the earth, for he was _born blind_. It was evident that the question was not a doubtful one in the minds of the apostles as to whether a man _could_ sin previous to his existence in the flesh, but as to whether this particular man had sinned or not. Paul, in his writings to the Hebrews, says: "Furthermore we have had fathers of our flesh which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live?" (_Heb. xii_. 9.) We here gain the information as to who the sons of God were who _shouted for joy_ in the beginning. We also learn the reason why we address Him as, "Our Father which art in heaven," is to distinguish Him from the father of our earthly tabernacles. In other words, He is the Father of the spirits that inhabit our bodies, in precisely the same sense that our earthly fathers are the fathers of our bodies of flesh and bone. When death ensues, we bury the earthly body, which decomposes and mingles with the elements surrounding its place of deposit; but what of the spirit which "returns unto God who gave it?" When Jesus appeared to the disciples after His resurrection, "They were affrighted, and supposed they had seen a spirit." But He corrected them, saying, "Handle me, and see; for a spirit hath not flesh and bones, as ye see me have" (_Luke xxiv_. 37-39). From these, words we may gather the information that man, while existing as a spirit, was not clothed upon with flesh and bone, but nevertheless, existed in the exact shape and form that he now possesses. He had eyes to see, ears to hear and many other faculties with which man is here endowed. He was also doubtless in possession of intelligence, and much that goes to ennoble man. He had the ability to pass from place to place, increase in knowledge, and perform certain duties that devolved upon him in that sphere of action. An unembodied spirit is one that has not yet taken upon itself a body. An embodied spirit is one dwelling in the flesh. A disembodied spirit is one that has passed through this stage of existence and laid its body down in the grave, to be finally taken up and again united, spirit and body, those of the righteous never more to be separated. The word of the Lord to Jeremiah was: "Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee, and I ordained thee a {309} prophet unto the nations" (_Jer. i_. 5). Here we have the sure word of the Lord relating to one of the children of men who was but a type of the rest, only that in this particular case we have the fact made known that, for good and sufficient reasons, our common Father in the heavens saw proper to ordain one of His children to a certain office prior to sending him down upon the earth. Having so gained the confidence of his Father while in his first or pre-existent state, he was ordained to a high and holy calling, previous to his advent upon the earth, and we learn from holy writ, that this confidence was not misplaced, but that he in honor filled his mission and proved himself true to the trust reposed in him, not veering or turning a hair's breath from the line of his duty, though met by obstacles that would have appalled the stoutest heart. The reader will please be cautious not to confound the principle of fore-ordination with that of predestination, in the case of Jeremiah, for there is a broad distinction between the two. A man may be fore-ordained, set apart or commanded to do a certain work, yet he retains his agency in the matter, and it is optional with him whether he performs the duty assigned him or not. If predestined to perform a certain work, there would be no choice but to do that work. Not having any choice, he would not incur the responsibility of his own actions, nor control them, but would be controlled by the power which predestined him. While Jeremiah was fore-ordained to be a prophet to the nations, we do not read that he was predestined to fill the office of a prophet by any means. The principle of pre-existence is plainly illustrated in the life of our Savior, who thus spoke to the people: "What and if ye shall see the Son of man ascend up where he was before?" (_John vi_. 62.) Again, "And no man hath ascended up to heaven but he that came down from heaven." To all human appearances, Jesus resembled very much the rest of the children of our common Father. So close was this resemblance, that those by whom He was surrounded failed to see any contrast between Him and any ordinary man. They enquired of each other, "Is this not the carpenter's son? Is not his mother called Mary? and his brethren James and Joses, and Simon and Judas?" Let us ask ourselves the question: Is it so difficult to comprehend our own pre-existence, when that of Jesus is so plainly taught, and also that of many of the Biblical characters of whom we read? Paul, the great apostle, speaking of himself, says, "In hope of eternal life, which God, that cannot lie, _promised before the world began."_ (_Titus i_. 2.) Here {310} was a promise made to Paul of eternal life, _"before the world began,"_ continued upon obedience, as was said to Cain aforetime, "If thou doest well, shalt thou not be accepted?" (_Gen. iv_, 7.) Yet, notwithstanding this promise, Paul was under the necessity of performing certain duties to enable him to claim the promise made. After being stricken with blindness on the way up to Damascus, and hearing the voice of a risen Redeemer, he was told to "Arise, and go into the city, and it shall be told thee what thou must do." (_Acts ix_. 6.) After fasting and prayer, he was visited at the end of three days, by one Ananias, who had been commanded of the Lord, in vision, to visit Paul, and was furthermore told that he was a "chosen vessel," or in other words, one whom the Lord had made promises to, before the "world began," and who had a mission to perform before "Gentiles, and kings, and the children of Israel." The question of Ananias was, "And now why tarriest thou? Arise, and _be baptized_, and wash away thy sins, calling on the name of the Lord." (_Acts xxii_. 16.) We have presented for the consideration of the reader but a few Biblical proofs of man's pre-existence, out of the many that can be selected, yet consider that sufficient has been advanced to show conclusively that the claim of the Latter-day Saints to a belief in this principle, is founded upon holy writ. Their ideas only coincide with the prophets and servants of God in all ages of the world who have alluded to this subject. Having answered this question: _Where did we come from?_ let us now consider WHY WE ARE HERE. A wise Creator must have had some great object in view in the creation of the earth, and placing upon it His children, to pass through what they are called upon to, while in this probation. A knowledge of this object is almost positively necessary to enable the human family to act well their part. Let us then examine what He had in view. The primary object of man's existence upon the earth, is to obtain a body of flesh and bone; for without this it is impossible to advance in the grand scale of being in which he is to move, in the eternal worlds. It is necessary also for him to learn, by actual experience, the difference between good and evil. As was said of our first parents, "And the Lord God said, Behold, the man is become as one of us, to know good and evil." (_Gen. iii_. 22.) It is necessary that man should taste the bitter to enable him to appreciate the sweet. No proper appreciation of the value of {311} eternal life could be arrived at, without having experienced its opposition. A man must first feel the effects of sickness to enable him to fully appreciate the great boon of health. He must feel the effects of pain before he can enjoy immunity therefrom. He must feel the influence and power of death, before he can appreciate eternal life. He must comprehend the effects of sin, before he can enjoy "the rest promised to the faithful." There are many experiences that he can gain in the flesh that cannot be obtained elsewhere. There are ordinances to be performed and eternal unions to be perfected, that in the wise economy of the great Creator, must be effected here on the earth. Baptism for the remission of sins and marriages for eternity, are prominent features of duty that devolve upon man in his second estate, or during his existence upon the earth. It is not all of man's duty to care for himself alone, to selfishly neglect his fellow man, and seek aggrandizement himself at their expense. "Do unto others as ye would that they should do unto you," is called the Golden Rule, by which men should be governed in this life. In brief, man has a work to do to prepare himself for a future exaltation in the eternities to come. He is called upon to "work out his salvation with fear and trembling," for the work done in this life will have its influence in that to come. By obedience to the principles of the gospel of Jesus Christ, he prepares himself for the grand and glorious exaltation held in reserve for those who worship God in "spirit and in truth." As Jesus said to His apostles, "I go to prepare a place for you," for "in my Father's house are many mansions." Having learned why we are here, let us next examine what is the nature of the duties devolving upon us. FAITH. To enable a man to perform any work whatever, requires that he have faith in the ultimate result of his work. No farmer would plant, unless he expected to reap; no builder build, unless he expected to inhabit; no speculator invest, unless he expected to increase his means; no journey would be attempted, unless there existed hope of reaching the destination. So, likewise, no commandment of God would be obeyed, unless there existed faith that certain blessings would follow obedience. With this idea plainly before us, we can comprehend the assertion of the Apostle Paul to the Hebrews, "But without faith it is impossible to please Him: for he that cometh to {312} God must believe that He is, and that He is a rewarder of them that diligently seek Him." (_Heb. xi_. 6). We find the active workings of the principles of faith in the many cases of healing performed by our Savior. "Thy faith hath made thee whole," was the invariable remark He made to one and all: and we find Him speaking to the apostles in the strongest terms about their lack of this great principle. Upon one occasion they came to Him with the question, "Why could not we cast him out? And Jesus said unto them, Because of your unbelief; for verily I say unto you, If ye have _faith_ as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you." (_Matt. xvii_. 19, 20.) Again we read, "And he did not many mighty works there because of their unbelief" (_Matt. xiii_. 58), or in other words, they had no faith in the claim he made of being the Messiah; consequently they were deprived of the blessings that fell to those that had faith, as mankind today are depriving themselves of many _great and glorious_ blessings, through their unbelief in the divine calling of Joseph Smith, the prophet and seer. We often hear the same cry today that greeted the ears of Jesus, "Master, we would see a sign from thee." But He answered and said unto them, "An evil and adulterous generation seeketh after a sign." (_Matt. xii_. 38, 39). What was true of the generation was true of the individual, and what was true then is true now, which places sign-seekers in a most unenviable position, but doubtless where they justly belong. Faith is not produced by sign-seeking, but in the words of Paul, "Faith cometh by _hearing_, and hearing by the word of God." (_Rom. x_. 17). After the death and resurrection of Jesus, He left this grand test of faith upon record, to serve as a guide for all future generations: "And these signs _shall_ follow _them that believe"_ (or have faith): "In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." (_Mark xvi_. 17, 18). "But," says one, "was it not intended that these gifts and blessings should be limited to the days of the apostles, and to the apostles themselves?" Read again, "shall follow them that _believe;"_ and again the preceding verse reads, "He that _believeth_ and is baptized shall be saved." If you limit the signs following the believer to the days of the apostles you must also limit a salvation to that day. But it is today as it was in the {313} day Paul wrote to the Hebrews: "For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it." (_Heb. iv_. 2). The cultivation of this principle of faith is the first step in our duties in this life. The second step is that of REPENTANCE. "Repent and _turn_ yourselves from _all_ your transgressions; so iniquity shall not be your ruin." (_Ezek. xviii_. 30). "Let the wicked forsake his way" (_Isa. lv_. 7). "_Repent_ * * * every one of you" (_Acts ii_. 38). "Except ye repent, ye shall all likewise perish" (_Luke xiii_. 3). We understand that repentance does not consist in mourning over sins committed, and then repeating the same sin or one equally heinous, but that Ezekiel meant for the people to cease from doing wrong, to quit their evil practices, and walk in the path of rectitude, virtue and true holiness. "For godly sorrow worketh repentance to salvation not to be repented of; but the sorrow of the world worketh death." (_II. Cor. vii_. 10). We believe that the "sorrow of the world" here alluded to, is the too-prevalent practice of crying, groaning and moaning over our wrong-doings, and then continuing the same practices. The third step for man to take in this life to secure salvation in the eternal world, is to be BAPTIZED. "He that believeth" (that is, he that hath faith) "and is baptized shall be saved" (_Mark xvi_. 16), was the emphatic assertion of our Savior. Again, we find that man came under condemnation by refusing obedience to this commandment: "But the Pharisees and lawyers rejected the counsel of God against themselves, being _not baptized_ of him" (_Luke vii_. 30). So the world of today will, in the end, find themselves under condemnation for refusing to obey this principle of the gospel. "Except a man be born of water and of the Spirit, he _cannot_ enter the kingdom of God." (_John iii_. 5). Paul, writing to the Hebrews, says: "Therefore leaving the principles of the doctrines of Christ, let us go on unto perfection: not laying again the foundation of repentance from dead works, and of faith toward God, of the _doctrine of baptisms_ and of laying on of hands." (_Heb. vi_. 1-2). Here are four principles all classed together, all equally important, all {314} equally necessary, and all required at our hands by those fixed and eternal laws of truth and justice, by which the worlds are governed, and by which we may return back into the presence of God, and dwell with the just and true and the pure of all ages. The fourth step necessary for man to take while in this state of probation, is to receive THE LAYING ON OF HANDS, for the reception of the Holy Ghost. This is a principle, to a great extent, ignored by the Christian world, yet plainly taught in the scriptures. Peter, and his brethren of the twelve, had doubtless all been baptized, and endeavored to lead holy lives during their association with Jesus; yet we find Him, just previous to His ascension on high, telling them: "Behold, I send the promise of my Father upon you: but tarry ye in the city of Jerusalem, until ye be endued with power from on high. And He led them out as far as to Bethany, and He _lifted up His hands_ and blessed them." (_Luke xxiv_. 49, 50). We find a still further explanation of the manner of obtaining this gift and blessing, in the Acts of the Apostles, where He "commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith He, ye have heard of me. For John truly baptized with water, but ye shall be _baptized with the Holy Ghost_ not many days hence" (_Acts i_. 4, 5). Turning to the account of the ministry of Philip, in Samaria, we find that after the Samaritans had exercised FAITH sufficient to cause them to repent, they had been BAPTIZED under the hands of Philip. "Now when the apostles which were at Jerusalem heard that Samaria had received the word of God, they sent unto them Peter and John: who, when they were come down, prayed for them, that they might receive the Holy Ghost (for as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus). Then _laid they their hands on them, and they received the Holy Ghost"_ (_Acts viii_. 14-17). Paul, writing to Timothy, charged him thus: "Neglect not the gift that is in thee, which was given thee by prophecy with the laying on of the hands of the presbytery" (_I. Tim. iv_. 14); and again, "Wherefore I put thee in remembrance, that thou stir up the gift of God, which is in thee by the putting on of my hands" (_II. Tim. i_. 6). We also call the attention of the reader to the account of {315} Paul's visit to the baptized Saints of Ephesus, and his inquiry of them: "Have ye received the Holy Ghost since ye believed? And they said unto him, We have not so much as heard whether there be any Holy Ghost. * * * Then they were baptized in the name of the Lord Jesus. And when Paul had _laid his hands_ upon them, the Holy Ghost came on them: and they spake with tongues and prophesied" (_Acts xix_. 2-5). Sufficient has doubtless been said to clearly establish the fact that the gift of the Holy Ghost was formerly obtained by the laying on of the hands of those who held the authority to do so. Nowhere do we find that the order here laid down has been supplanted or annulled. On the contrary, the apostles spoke in the strongest terms against any innovation upon the established forms that Jesus taught them. Paul, writing to the Galatians, speaks of those who were "perverting" the gospel; doubtless teaching that the laying on of hands was not necessary, or else that it was done away with, and says, "But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed" (_Gal. i_. 8). The reader has now examined the fourth step for man's advancement in the probation in which he is now living: and in the words of our Savior, "He that entereth not by the _door_ into the sheepfold, but climbeth up some other way, the same is a thief and a robber" (_John x_. 1). We have traced man from a pre-existent state, before the world began, when he dwelt in the presence of the Father and of our elder Brother Jesus, and mingled with the spirits who have or shall come into this sphere of action. As it is beautifully expressed in one of the songs of Zion: "Oh, my Father, Thou that dwellest In the high and glorious place! When shall I regain Thy presence, And again behold Thy face? In Thy holy habitation, Did my spirit once reside? In my first, primeval childhood, Was I nurtured near Thy side? "For a wise and glorious purpose Thou hast placed me here on earth, And withheld the recollection, Of my former friends and birth; Yet ofttimes a secret something Whisper'd, 'You're a stranger here;' And I felt that I had wandered From a more exalted sphere." {316} This is certainly a grander and nobler conception of man's origin than that of some of the would-be philosophers of today, who advocate the idea of evolution from a lower scale. Having described the nature of the duties (to have faith in God and His promises, to repent of his sins, to be baptized for their remission, and to receive the laying on of hands for the gift of the Holy Ghost) that he must perform in this life to lay a foundation for future exaltation, we now turn to the consideration of man's FUTURE EXISTENCE. Upon this subject there is a great diversity of opinion among men, and almost every possible conjecture has, from time to time, held the attention of the human family. If we are to judge by the accepted creeds of the Christian world, we find that an almost universal belief exists in future punishment. We find also that the fear of future punishment is used as a mighty power to influence the minds of the people in a religious sense. The fearful horrors of a never-ending punishment of the guilty are portrayed in the liveliest colors from the Christian pulpits of the land. They are so clearly defined, that in many instances we find that the love and justice of God are lost sight of in the description of the fearful character of the punishment He inflicts, not so much upon unbelievers as upon those who reject the creeds, articles of faith and discipline, whereby men seek to "know God." Let the reader lay aside preconceived notions, tradition and prejudice, and examine this subject with a desire to know the truth. We shall again refer to holy writ, and ask the candid attention of the reader to the proofs we place before him. If we had the history of two persons, the one good and the other bad, after they left the earth, or laid down their bodies in death, it would serve as a guide to decide upon the future destiny of the whole human family. Fortunately, there is left upon record such information, and by it we can determine this all-important question. No one will dispute the assertion that Jesus of Nazareth was appropriately termed the "Just One," a person of pure and holy life. The confession of guilt by one of the men crucified beside Jesus, is testimony enough to convict him of being a bad man. "We receive the due rewards of our deeds; but this man hath done nothing amiss" (_Luke xxiii_, 41), were the words of the {317} malefactor, thus confessing that death was the proper penalty for the many crimes that he was guilty of. Now, here are two persons that were born upon the earth, lived out a certain number of years, and then laid down their lives, their bodies becoming cold and inanimate in death, while their spirits, freed from their earthly tenements, passed into another stage of existence, leaving their remains to be cared for in the ordinary rites of sepulture. While suffering the agonies of crucifixion, a conversation was carried on between them, which will serve our purpose in opening up an investigation. "And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise:" (_Luke xxiii_, 42, 43.) The request of the thief was so favorably looked upon, that he had the promise made that he should accompany Jesus to a place which He designated as paradise. He could not have consistently granted him the privilege of entering into His kingdom, when He had replied to Nicodemus, "Except a man be born of water" (baptized) "and of the Spirit" (receive the laying on of hands for the gift of the Holy Ghost), "he cannot enter into the kingdom of God." (_John ii_, 5.) The thief, not having attended to these ordinances, could lay no claim to that privilege; but, says Jesus, "Today shalt thou be with me in paradise." We are aware that the majority of the Bible-believing world are of the opinion that the thief was permitted to enter heaven, and enjoy the presence of God; but is this idea a correct one? Let us candidly examine it and see; for on it hangs a great principle of truth. After the body of Jesus had lain three days in the tomb, the spirit again entered into it. The angels rolled the stone away from the mouth of the sepulchre, and the resurrected Redeemer of the world walked forth, clothed upon with an immortal body of flesh and bones. Mary, who seemed to have some special interest in the Savior, came early to the tomb, and, weeping, discovered that the body of her Master was not there. A voice spake to her, saying, "Mary." She turned herself, and saith unto him, "Rabboni;" which is to say, Master. Jesus saith unto her, "Touch me not; for I AM NOT YET ASCENDED TO MY FATHER: but go to my brethren, and say unto them, I ascend unto my Father, and your Father: and to my God and your God." (_John xx_, 16, 17.) {318} Here we have the assertion of Jesus, Himself, that during the three days immediately subsequent to His crucifixion, while His body lay in the tomb, His spirit did not go into heaven or the presence of His Father. Logically, it must follow, neither did that of the thief. The generally-accepted idea, therefore, of the thief's being saved, must inevitably fall to the ground. Jesus asserted that "Today shalt thou be with me in paradise," and upon His return to earth He informed Mary that He had not ascended to His Father. The question naturally arises, where had He been during these three days? We are not left in doubt upon this point, but scripture plainly points out the character of the duties He was called upon to perform while His body rested in peace in the newly-made tomb of Joseph. He to whom Jesus transferred the keys of the kingdom of heaven, and who stood at the head of the twelve apostles, would certainly be accepted as a competent witness in this matter; and, by turning to his epistles, we gain this information: "For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in the flesh, but quickened by the Spirit: by which also He went and PREACHED UNTO THE SPIRITS IN PRISON." (_I. Peter iii_, 18, 19.) Here we have an account of what He was doing during the three days' absence from the body: preaching unto the spirits in prison, also a very clear explanation as to where the thief went. It was to a prison world, where he would have an opportunity to hear the Savior preach the gospel of deliverance to the captive spirits, "Which some time were disobedient, when once the long suffering of God waited in the days of Noah." (_I. Peter iii_, 20.) We now understand what Isaiah, the prophet, meant when speaking of Jesus. He says, "That thou mayest say to the prisoners, Go forth" (_Isaiah xlix_,); and again, "He hath sent me to bind up the broken-hearted, to proclaim liberty to the _captives_, and the opening of the _prison to them that are bound_" (_Isaiah lxi_, 1); and again, "To open the blind eyes, to bring out the _prisoners_ from the _prison_, and them that sit in darkness out of the _prison house_" (_Isaiah xlii_, 7.) How appropriately do these passages coincide with and support the assertion of Peter relative to Jesus preaching to the "spirits in prison!" Men, who in the days of the flood failed to obey the commandments of God, and for two thousand long, weary years had suffered the penalty for their wrong doing, had been fulfilling the principle so clearly enunciated by our Savior when He said, "Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid {319} the uttermost farthing." (_Matt. v_, 26.) "And that servant, which knew his lord's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes." (_Luke xii_, 47, 48.) With what joy must these long-suffering spirits, held in confinement, have greeted the Redeemer when He appeared and preached to them the glad tidings of great joy, and presented for their acceptance the EVERLASTING GOSPEL! Through its means they could have their prison doors opened, and themselves delivered from the grasp of Lucifer, the son of the morning, who is appropriately described as one who "made the earth to tremble, and did shake kingdoms; that made the world as a wilderness, and destroyed the cities thereof; that _opened not the house of his prisoners_." (_Isaiah xiv_, 16, 17.) How grand and glorious is the plan of salvation that the Creator has ordained for His children, reaching from eternity to eternity, and covering in its details every possible emergency; controlling, guiding and directing their footsteps while in a pre-existing state; teaching them while sojourners upon the earth, and extending beyond the grave into the spirit world, there to cause their hearts to rejoice and gladden under its benign influence, growing and increasing in might and majesty, power and glory, as the ages roll by, until the inspired words of our divine Master shall be fulfilled: "Every knee shall bow, and every tongue confess." Well might Jesus say to the apostles just previous to His death, "Verily, verily, I say unto you, The hour is coming, and now is, when the _dead_ shall hear the voice of the Son of God: and they that hear shall live. Marvel not at this: for the hour is coming in the which all that are in the _graves_ shall hear His voice" (_John v_. 25, 28). Turning again to the epistle of Peter, we find this assertion: "Who shall give an account to Him that is ready to judge the quick and the _dead_. For for this cause was the gospel preached also to them that are _dead_, that they might be judged according to _men in the flesh_, but live according to God in the spirit." (_I. Peter iv_. 5, 6.) Jesus, upon one occasion, when explaining the gospel to the apostles, said, "Whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, _neither in this world, neither in the world to come_" (_Matt. xii_. 32). This, in perfect plainness, explains itself to mean, that there is a class of sins that can be forgiven in this world, and a class {320} that cannot; also that there is a class of sins that can be forgiven in the world to come, and a class that cannot. Peter, speaking of the patriarch David, says, "For David is not ascended into the heavens" (_Acts ii_. 34). But David himself, knowing full well that the mercy of the Lord endureth forever, says, "For thou wilt not leave my soul in hell." (_Psalms xvi_. 10). He knew that after he had paid the penalty of the deeds done in the body, there would be a way whereby he might gain a place in the midst of the righteous in the presence of God. If the present generation desire to know what will be the result of their disobedience to the proclamation of the principles of the gospel, and their contending against the servants of God who proclaim them, let them read what Isaiah says: "The earth shall reel to and fro like a drunkard, and shall be removed like a cottage. * * * And it shall come to pass in that day, that the Lord shall punish the hosts of the high ones that are on high, and the kings of the earth upon the earth. And they shall be _gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited_" (_Isaiah xxiv_. 20-22). After having waited, perhaps, as long as they did who rejected the word of God in the days of Noah--after having passed through, perchance, thousands of years of punishment, until they have "paid the uttermost farthing," then the gospel will again be presented to them, and "they will be visited." Another opportunity will be given them, to hearken unto the truth; but, in the meantime, the Saints of former and latter days will have advanced in the scale of progression and passed beyond the reach of those who, today, "reject the counsel of God against themselves, being not baptized." A separation will have taken place, in which there shall be "weeping and wailing," sorrow and mourning, over the neglect to obey the gospel when there was opportunity. In accordance with divine law, "they were judged every man _according to their works_" (_Rev. xx_. 13), not indiscriminately consigning all grades and classes of sinners to the same punishment, and that to continue forever; but meting out judgment according to their works, some with many stripes and some with but few. Would it not be a libel upon justice, if a judge, presiding over one of our ordinary courts should award to every criminal brought before him the same punishment? "If ye then, being evil, know how to give good gifts unto your children, {321} how much more shall your Father which is in heaven give good things unto them that ask Him?" Certainly the law of poor, weak, mortal man is not superior to that of the Judge of all. Paul beautifully and aptly expresses the principle in writing to the Corinthians: "If in this life _only_ we have hope in Christ, we are of all men most miserable" (_I. Cor. xv_. 19); but knowing that the gospel would be preached to the spirits in prison, and that untold millions of those who failed to accept the gospel here would do so there, he felt to rejoice in his heart instead of being the most miserable of men. He was fully aware that there was but one way to be saved, "One Lord, one faith, one baptism," (_Eph. iv_. 5); that it was positively necessary for man to pass through the door to enter into the sheep-fold; that the many devices whereby men sought to save themselves must of necessity fail, for "God's house is a house of order." He knew there was _only_ one name under heaven whereby men might be saved; that obedience to this law was a prime necessity to salvation, for "in vain do ye say, Lord, Lord, and do not the things I command you." Knowing these facts, the life of every good and true man, as was Paul, would be rendered miserable at the thought that so many millions of the human family must irretrievably perish, and be subject to torture throughout all the eternities to come; but understanding the great principle of the mission of our Savior to the prison world, they can rejoice in the fact that the plan of salvation is a complete one. They have hope that, not only in this life, but in the life to come, the gospel will be preached and men be taught its precepts. We here introduce the evidence of some learned men, who have reputation for scholarly ability, far and wide. Prof. Taylor Lewis, a prominent English writer, states: "We are taught that there was a work of Christ in hades. He descended into hades; He made proclamation in hades to those who are there, in ward." Bishop Alford says: "I understand these words (_I. Peter iii_. 19) to say that our Lord, in His disembodied state, did go to the place of detention of departed spirits, and did there announce His work of redemption; preach salvation in fact, to the disembodied spirits of those who refused to obey the voice of God when the judgment of the flood was hanging over them." Prof. A. Hinderkoper, a German writer, says: "In the second and third centuries _every branch and division of the Christian church_, so far as their record enables us to judge, {322} _believed that Christ preached to the departed spirits_." (_Haley's Discrepancies of the Bible_.) "As to the endlessness of punishment, I have said that the law that punishes sin is itself endless and for aught I know in the other state souls may be passing from right to wrong and wrong to right, and that may go on forever. I believe that we go out of this world free to do good or evil, and I believe that if a soul repent and turn to God, even in hell, he will not turn it away. REV. H. W. THOMAS, "Chicago, Ill." "I believe that if sufficient probation is not furnished in this world to infants, idiots, antediluvians, heathens and some children who have no moral chance, God will provide some probation in hades. REV. NEWMAN SMYTHE, "Hartford, Conn." These writers were willing to ignore the teachings of tradition, and let the words of inspired men mean just what they said, without any "private interpretation." God being no respecter of persons, it would be manifestly unjust for one portion of the human family to have the privilege of hearing the sound of the gospel in this life, while so great a proportion never hear it, and lie under condemnation from the fact. No; the plan of salvation is complete, and, reaching from our pre-existent state, applies to our present condition, and will extend to the future state, until every son and daughter of Father Adam have had ample opportunity to embrace its tenets, and live in accordance with its spirit. We have now examined the gospel proof of pre-existence, and quoted the testimony of Jesus and many of the servants of the Most High. We have gone over the ground of the duties that pertain to this life, connected with _faith, repentance, baptism_ for the remission of sins, and the _laying on of hands_ for the gift of the Holy Ghost [A] and examined the scriptures relative to _preaching to spirits in prison_. [Footnote A: Should the reader desire a more complete treatise on these important points, we refer to Tract No. 1.] We now take one more step in our investigation, and shall endeavor to learn if there is a way wrought out for the deliverance of the prisoners bound and captive in the grasp of Satan. The fact of their being preached to, is one evidence that something could be done to mitigate their condition, for it {323} would be cruelty intensified, if, after being taught the gospel, it would be necessary to inform them that there was no deliverance. The word of the Lord through the Prophet Malachi was, "Behold I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." (_Mal. iv_. 5, 6.) Here was a work for the translated prophet of Israel to perform at some future period of time, with the fearful consequence of non-compliance placed before us, that the Lord would smite the earth with a curse. The nature of that work is briefly set forth as turning the hearts of the fathers to the children, and that of the children to the fathers. The Apostle Paul asserts that they without us could "not be made perfect," or in other words, that their salvation was necessary to our happiness or perfection. Jesus, speaking to Nicodemus, said: "Verily, verily, I say unto thee, Except a man be born of _water_ and of the Spirit, he cannot enter into the kingdom of God." "But," asks the reader, "how shall a spirit be born of water, or be baptized in the water?" Very many of those who have gone into the spirit world had never submitted to the ordinance of baptism, while vast numbers of those who had been baptized, had the ordinance administered by one who held no rightful authority whatever, and whose acts God will not by any means recognize. They stand in the same position to the "kingdom of God" that a man does, who, as an alien to the government of the United States, has received his papers of citizenship from a man who held no office under the government, and, as a consequence, had no authority to confer those rights upon anyone. Paul, writing to the Hebrews, speaks of baptism in the plural: "Not laying again the foundation of repentance from dead works, and of faith toward God, and of the _doctrine of baptisms_." (_Heb. vi_, 1, 2.) Many have supposed this passage to sanction the idea of different modes of baptism, but, by turning to another of Paul's epistles, we learn clearly his meaning. We gain also the information how we may be instruments in the hands of a wise Creator in doing a work for the dead. _"Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they baptized for the dead_?" (_I. Cor. xv_, 29.) {324} We have here an explanation as to how their prison doors may be opened, and they set free: by the ordinance of the gospel through the baptism for the dead. Those that are in the flesh can do vicarious work for their dead, and become "saviors upon Mount Zion." We here insert an account of the visit of Elijah to the earth, in fulfillment of the promise of the Lord through Malachi. On the 3rd day of April, 1836, the Prophet Joseph Smith and Oliver Cowdery, while in the temple of Kirtland, had the vision of heaven opened, and Elijah, the prophet, who was taken to heaven without tasting death, stood before them, and said: "Behold the time has fully come, which was spoken of by the mouth of Malachi, testifying that he" (Elijah) "should be sent before the great and dreadful day of the Lord come, to turn the hearts of the fathers to the children, and the children to the fathers, lest the whole earth be smitten with a curse. Therefore the keys of this dispensation are committed into your hands, and by this ye may know that the great and dreadful day of the Lord is near, even at the doors." (_Doc. and Cov., new edition, page_ 405.) Elijah the prophet having come, and conferred the authority to baptize for the dead, the Latter-day Saints are assiduously engaged in erecting temples, wherein this ordinance may be performed. The object of Elijah's visit having been partially accomplished, in causing the hearts of the fathers, dead and gone, to turn to the children here on earth, the children are feeling after the fathers and seeking to open their prison doors, and bring them through the door of baptism into the sheepfold. Not only are the Elders of Israel traveling, preaching the gospel, and baptizing the people by the thousand, but the Saints are flocking to the temples of the Lord, and redeeming their dead from the grasp of Satan. They are performing a great and mighty work for the human family who have lived upon the earth in the different ages of the world's history, and who, in some instances, by revelation, make manifest to their children or friends, the fact that they have accepted the gospel in the spirit world. The patriarchs and prophets of former days, with Peter, James and the apostles who lived in the meridian of time, with Joseph Smith, Brigham Young, and other prophets of the "dispensation of the fullness of times" in the latter days, are earnestly engaged in the work of giving information and directing the preaching of the gospel in the spirit world. {325} Associated with our Father in the heavens, with the angels, and the good and true of the earth, we can afford to smile at the puny efforts of man to overthrow the work of God. What! can man strive against the bucklers of Jehovah? Can the designs that have been in process of fulfillment since the world began, now be stayed in their onward progress, because they do not happen to meet the approval of the people of today? In conclusion, let us examine one more question that has doubtless presented itself to the mind of the reader, and that is the question of future punishment. If, by preaching to the spirits in prison, bringing them to a knowledge of the truth, and being baptized for them, released them from their prison house, it logically follows that there must be an end to future punishment. We hear the question asked, "Do not the scriptures say that it is 'eternal punishment' and 'everlasting punishment?'" We answer, "Yes." But let us not put any private interpretation on these terms, but correctly understand their meaning. Eternal punishment is God's punishment; everlasting punishment is God's punishment; or, in other words, it is the name of the punishment God inflicts, He being eternal in His nature. Whosoever, therefore, receives God's punishment, receives eternal punishment, whether it is endured one hour, one day, one week, one year, or one age. "And they were judged every man according to their works." (_Rev. xx_, 13). Some shall be beaten with few and some with many stripes (_Luke xii_, 47, 48). Here we have plainly set forth the fact that all men are not punished alike, that some receive a greater punishment than others. That, as their works are so shall be the punishment awarded them. "And I saw the dead, small and great, stand before God: and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, _according to their works_. And the sea gave up the dead which were in it; and death and _hell delivered_ up the dead which were in them." (_Rev. xx_, 12, 13.) These were the words of John, upon the Isle of Patmos, and most impressively he adds, "And if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from the things which are written in this book." (_Rev. xx_, 19.) We consider that enough has been said to establish the {326} principles we have advanced, and we will call upon all to whom these words shall come, to exercise _faith_ in the gospel of Jesus Christ, to _repent_ of their sins, to be _baptised for the remission of them_, to receive the _laying on of hands_ for the gift of the Holy Ghost, and then to serve the God of Israel with all their might, mind and strength. _"Many men will say, 'I will never forsake you, but will stand by you at all times.' But the moment you teach them some of the mysteries of the Kingdom of God that are retained in the heavens and are to be revealed to the children of men when they are prepared for them, they will be the first to stone you and put you to death. It was the same principle that crucified the Lord Jesus Christ, and will cause the people to kill the Prophets in this generation."_ --_Joseph Smith_. _"The angel taught Joseph Smith those principles which are necessary for the salvation of the world, and the Lord gave him commandments and sealed upon him the Priesthood, giving him power to administer in the ordinances of the Lord."_ --_Wilford Woodruff_. {327} _"When you see a people loaded with irons and delivered to the executioner, be not hasty to say--This is an unruly people that would trouble the peace of the earth. For peradventure it is a martyr's people, which suffer for the salvation of humanity_." LA MENNAIS. (TRACT NO. 3.) OPINIONS OF THE LEADING STATESMEN OF THE UNITED STATES ON THE EDMUNDS LAW. GENTILE OPINIONS OF THE "MORMON" PEOPLE. STATISTICS OF CRIME AND EDUCATION. REFUTATION OF THE SPAULDING STORY. JUDGE SUMNER HOWARD ON THE MOUNTAIN MEADOWS MASSACRE. BY ELDER JOHN MORGAN. The attention of the candid, thinking, reader is called to the following extracts culled from the speeches made by the distinguished gentlemen, who, in defense of the Constitution of the United States, opposed the passage of the Edmunds law: UNITED STATES SENATE, FEBRUARY, 1882. _Showing the Unconstitutionality of the Law, and that it is not Morals but Money that is the moving cause of the present Crusade against the "Mormons."_ SENATOR VEST, MISSOURI. What I object to in this bill is that it is a bill of attainder, unconstitutional in the Territories, unconstitutional in the States, unconstitutional wherever the flag of the Republic wavers to-day in supremacy. It is a bill of attainder because it {328} inflicts a punishment, in the language of the Supreme Court of the United States, without trial by a judicial tribunal. Mr. President, as I said before, I am prepared for the abuse and calumny that will follow any man who dares to oppose any bill here against polygamy; and yet, so help me God, if my official life should terminate to-morrow, I would not give my vote for the principles contained in this measure. SENATOR MORGAN, ALABAMA. This, Mr. President, is to all intents and purposes an _ex post facto_ law. If I have rightly constructed the language in which the seventh section is couched, it undertakes to create a crime and punish a man for the commission of it at a time before the statute itself was enacted, certainly before this method of punishment is prescribed; and if I understand anything in reference to constitutional law, it is that you cannot impose a new punishment upon one who has been guilty even of a crime against the law, so as to make it retroactive in its effect and in its operation. Now we have the entire case under the Constitution. I submit to the honorable committee and to the Senate that this bill is amenable to two constitutional objections in the particulars I have named. First, it is an _ex post facto_ law, punishing men for crimes heretofore committed, and to which the punishment now sought to be annexed was not annexed at the time of their commission. The next is that it is a bill of attainder, a bill of pains and penalties, whereby the legislative department of the Government usurps the functions of the judicial, and puts a man under condemnation without trial and without even the due observance of the forms of law. As the act stands on its face, and as the purposes of it are entirely apparent from its whole tenor, I think there could not be a more flagrant violation of the Constitution. SENATOR LAMAR, MISSISSIPPI. In my opinion, sir, it is a cruel measure, and will inflict unspeakable sufferings upon large masses, many of whom are innocent victims. SENATOR CALL, FLORIDA. There is nothing theocratic in the government of the Mormon Church that is exhibited to the world. It does not claim to govern the Territory of Utah. It acknowledges the authority {329} of the Government of the United States. You cannot assail it by declaring it as a matter of opinion on the part of the American Congress that for a man to worship God according to his belief, as Mormons do (however contrary to our opinions and our wishes), is a theocracy to be suppressed with fire and sword. But if you will make war upon it, let it not be by striking down the liberties of your people and doing violence to your own holy faith; but assail it with the red right hand of war, with the sword to stab it out, and say to them: "Proclaim your heresies and conduct your rites beyond the limits of this Territory of the United States." Sir, this is worse than open, flagrant war. This is asserting to the people that what our fathers, acting under the teachings of the Christian religion, fought for more than a hundred years to accomplish, shall be thrown away. This is an assertion by the Congress of the United States that there may be a trial by a packed and prejudiced court, by partial jurors, by a man's enemies, and not his friends; that a government shall be constructed in which the vast majority--nine-tenths of the people--in defiance of the principles which control our whole political system, a government of a minority shall be constructed through penal provisions and through verdicts of courts selected and organized to try and convict! SENATOR BROWN, GEORGIA. The bill proposes to apply a religious test to the Mormons, in so far as it punishes the Mormon for his opinions, it is a religious test applied. He believes that Joseph Smith was a prophet as much as I believe that Jeremiah was a prophet; and while I think he is in an egregious error, I have no right to proscribe him because of his belief as long as he does not practice immorality. And I have no right to do more as a legislator than to prescribe rules to punish him for his immoralities, and leave him to the full enjoyment of his religious opinions, just as I claim the right to enjoy my own opinions. If we commence striking down any sect, however despised or however unpopular, on account of opinion's sake, we do not know how soon the fires of Smithfield may be rekindled or the gallows of New England for witches again be erected, or when another Catholic convent will be burned down. We do not know how long it will be before the clamor would be raised by the religious institutions of this country, that no member of a church who holds the infallibility of the Pope or the doctrine of transubstantiation should hold office or {330} vote in this country. We do not know how long it would be before it would be said that no member of a church who believed in close communion and baptism by immersion as the only mode, should vote or hold office in this country. You are treading on dangerous ground when you open this floodgate anew. We have passed the period where there is for the present any clamor on this subject, except as against the Mormons; but it seems there must be some periodical outcry against some denomination. Popular vengeance is now turned against the Mormons. When we are done with them, I know not who will next be considered the proper subject of it. To accomplish this great object the Territorial practices of half a century are to be blotted out, local self-government is to be destroyed, the church is to be plundered, and the prosperous region of Utah is to be subjected to the rule of satraps whose unlimited power will enable them to rob and pillage the people at pleasure. If this system is once inaugurated, bitter as was our experience in the South during the late reconstruction period when our affairs were being regulated, it was mildness itself compared with what is in store for Utah as long as the wealth accumulated by the Mormons is not exhausted. Mr. President, I shall be a party to no such proceedings. Other sections of the Union have frequently run wild in keeping up with New England ideas and New England practices on issues of this character. I presume they will do so again, but I, for one, shall not be a party to the enactment or enforcement of unconstitutional, tyrannical, and oppressive legislation for the purpose of crushing the Mormons or any other sect for the gratification of New England or any other section. The precedents which we are making, when the persons and parties in the States who feel it their duty to regulate the affairs of others find themselves unemployed and the regulation of Mormonism no longer profitable, will be used against other sects. Whether the Baptists, or the Catholics, or the Quakers will be selected for the next victim does not yet appear. But he who supposes that this spirit of restless and illegal intermeddling with the affairs of other sections will be satiated or appeased by the sacrifice of the Mormons has read modern history to little advantage. The Mormon sect is marked for the first victim. The Constitution and the practices of the Government are to be disregarded and if need be trampled down to gratify the ire of dominant intermeddling. And such is the fanaticism now prevalent in reference to the {331} Mormon sect, that when it is clearly shown the regulation which they desire can not take place within the Constitution and laws, the restless regulators will doubtless be ready to follow the example of Mr. Stevens and regulate Mormonism outside of the Constitution. But why should Southern men become camp-followers in this crusade? The Mormons may, however, be consoled by the reflection that their privileges need not be curtailed if they are obedient, nor the present practice diminished, but they must change the name and no longer conduct the wicked practice in what they call the "marriage relation." The Government considers this no great hardship, as it freely permits in the Mormons, if called by the right name, what it does not punish in other people. For, without violating the policy of the Government in so far as it has been proclaimed by its Utah Commission, if the Mormons will conform to its requirements as to the mode, the practice of prostitution in Utah need not in the slightest degree be diminished. The clamor is not against the Mormon for having more than one woman, but for calling more than one his wife. And the Mormons will do well to remember that the policy of putting the whole population, men, women, and children to the sword, and filling the whole land with wailing, blood, and carnage will not be wanting in advocates if a portion of them still continue, each to cohabit with more than one woman in what they call "the marriage relation." The Government and people of the United States have deliberately determined that they must call it by the proper name. Let the Mormon who has a plurality of women remember that he must conform to the practice elsewhere and call but one of them his wife. This, Mr. President, is the point we have reached. This is the distinction we have drawn. This is our present policy and practice as applied to the Territory of Utah. What consummate statesmanship! Others who feel it their duty upon such hollow pretexts to destroy a prosperous Territory by such unconstitutional and illegal means as are proposed will doubtless proceed with this unnatural warfare until they have seen the result of their folly. Let those whose ambition prompts them to such deeds of daring take part in this tyrannical and illegal conquest over a helpless people, who, to gratify an insatiate fanaticism, are to be crushed without the morals of this country being in the slightest degree improved or illegal sexual intercourse in the {332} least degree diminished, and let them enjoy the fruits of their triumph. But as I have sworn to support the Constitution of the United States, and can not therefore belong to the army of the conquerors, I shall have no right to claim any of the trophies of the victory. Nor when the slaughter comes shall I have upon my hands the stain of the blood of any of the victims. Nor shall I share in the responsibility when in future our present unconstitutional and unjustifiable legislation against the Mormons shall be used as a precedent for like legislation to crush some other sect or denomination, who may have chance, as the Mormons now do, to fall under the ban of popular fanaticism and indignation which will afford another pretext for New England interference and regulation. There are over fifty millions of people in the United States; and there are probably twenty times as many persons practicing prostitution, or illegal sexual intercourse, in the other parts of the Union as the whole number who practice it in Utah. Many of the features of its practice in the other States and Territories, including foeticide, illegal divorce, etc., are quite as revolting, or more so, than in Utah. It is assumed in the other parts of the Union, where a greatly larger number of persons practice sexual impurity than the whole number of Mormon polygamists, that polygamy must be put down at any cost. It is certainly a matter of great importance that polygamy, prostitution, foeticide and illegal divorce, whether practiced in Utah or in any other part of the United States, should be put down. And if we have it in our power by constitutional means to accomplish that end no one would be more rejoiced than I. But having taken a solemn oath to support the Constitution of the United States, I cannot as a Senator vote for a measure which I am satisfied is a plain violation of the Constitution to crush out polygamy, or to accomplish any other object. And we would do well to bear in mind that if the Congress of the United States disregards and violates the Constitution of the United States in its eager haste to crush a sect but little over one hundred thousand strong, the result of the precedent may be the crushing out of one sect after another, until it ends in the complete overthrow of the liberties of fifty millions of people, who are expected to applaud our efforts to crush the Mormons without regard to constitutional difficulties or constitutional obligations. No matter what the popular applause may be on the one hand or the popular condemnation on the other, I will join in {333} no hue and cry against any sect that requires me to vote for measures in open violation of the fundamental law of the land. And we would do well to bear in mind that an illegal persecution of any sect always excites sympathy for the persecuted and greatly increases its number. The late Alexander H. Stephens, of Georgia, when asked what would be the effect of the Edmunds bill on Mormonism, replied, "The effect will be to make more Mormons." But I may be asked, "What means can we adopt to destroy this great evil in Utah?" I reply we can not do it by passing unconstitutional laws, or adopting illegal or unconstitutional means, or by striking down republican government in the Territory. The Christian churches of this country spend hundreds of thousands of dollars every year sending missionaries to foreign lands where polygamy is practiced. In India and in China alone more than 500,000,000 of people practice or acquiesce in the practice of polygamy. And yet the Christian churches are not discouraged, but they send missionaries there, hoping finally to convert the whole mass of the people. Why, then, should we not send missionaries to Utah, where only about 12,000 people practice and a little over 100,000 people believe in polygamy? If the Christian churches are willing to make the effort to convert 500,000,000 of polygamists in the East, why should they not with less effort convert 100,000 within the limits of our own land? If the first task is within the range of possibility, what is there to discourage us from the smaller undertaking? There are a great many people in Utah who might be converted by the proper effort. They are our neighbors, our fellow-citizens. Shall we give them up as reprobates, and make no effort to save them, and join in a crusade to crush them? They speak our language, they are within easy reach. Why give them up and turn to the heathen of other lands, who neither understand our language nor have anything of race or sympathy in common with us? Have the Christian churches done their duty to the Mormon people? If you can not convince their leaders you can convert thousands of the people. It may be easier to cry "Crucify them" than it is to try to help convert them. But can the churches reconcile it to conscience that duty is as well performed in the one case as in the other? MR. HOUSE OF TENNESSEE. Now it seems to me that if the Supreme Court of the {334} United States knows what a bill of attainder is, the eighth and ninth sections of this act are clearly in violation of the Constitution. When I took a seat in this House I took an oath to support the Constitution of the United States. I can not and will not swear to a lie even to emphasize my abhorrence of polygamy or to punish a Mormon, and with my views of this act I would have had to do so if I had voted for the bill when it passed. It would seem that after organizing a packed jury to convict, the authors of the bill ought then to have been willing to await a conviction before depriving American citizens of the right to vote or hold office. For what is an American, deprived of those rights? He may live in a land of boasted freedom, but thus stripped of the rights and privileges that freemen most value, he is no better than a slave. Let the carpet bagger, expelled finally from every State in the American Union with the brand of disgrace stamped upon his brow, lift up his head once more and turn his face toward the setting sun. Utah beckons him to a new field of pillage and fresh pastures of pilfering. Let him pack his grip sack and start. The Mormons have no friends, and no one will come forward to defend or protect their rights. A returning board, from whose decision there is no appeal, sent out from the American Congress baptized with the spirit of persecution and intolerance, will enter Utah to trample beneath their feet the rights of the people of that far-off and ill-fated land. Mr. Speaker, I would not place a dog under the dominion of a set of carpet-baggers, re-enforced by a returning board, unless I meant to have him robbed of his bone. A more grinding tyranny, a more absolute despotism was never established over any people. The Mormons have been guilty of believing in, and some of them practicing, polygamy. But they have been guilty of another sin also. They have committed the offense of belonging to the democratic party. That Territory now has a population about large enough to be admitted into the Union. It would not do to let it enter the Union as a democratic State. There is not now the least danger of it. After it has passed under the manipulations of the returning board, after her people have been driven from their homes under the oppressive laws that will be passed under the powers conferred by this law, after the carpet-bagger has gone in and taken possession, Utah, clothed in the habiliments of the republican party, will be welcomed into the sisterhood of States. I did desire to notice some other features of this law, but time forbids. It {335} was passed under the operation of the previous question, and no one had the opportunity to discuss it or to point out its imperfections. The Delegate sent here by the people of that Territory, by a barefaced usurpation on the part of the governor, was denied a certificate of election, and was not allowed to take the seat to which he had been elected, or to speak in behalf of his people while they were being robbed of their rights. HON. JAMES W. STILLMAN, FREETHINKER, BOSTON, MASSACHUSETTS, 12TH FEB., 1884. The bill which Senator Hoar has reported is an _ex post facto_ law, because it changes the rules of evidence as already indicated. The Edmunds bill is a bill of attainder; and it is an _ex post facto_ law, because it punishes these people without a judicial trial; it increases the punishment for polygamy by disfranchisement and disqualification to hold office. Every Senator and every Representative who voted for that bill had taken a solemn oath to support the Constitution of the United States, and yet, unmindful of that oath, actuated by the spirit of religious bigotry and fanaticism which I have denounced here to-night, they lost sight entirely of their constitutional obligations, and nullified one of the most important provisions of that great instrument. RIGHT OF SELF-GOVERNMENT. JUDGE JEREMIAH S. BLACK'S ARGUMENT. The end and object of this whole system of hostile measures against Utah seems to be the destruction of the popular rule in that Territory. I may be wrong--for I can only reason from the fact that is known to the fact that is not known--but I do not think that the promoters of this legislation care a straw how much or how little the Mormons are married. It is not their wives, but their property; not beauty, but booty, that they are after. I have not much faith in political piety, but I do most devoutly believe in the hunger of political adventurers for spoils of every kind. How else can you account for the struggles they are now making to get possession of all the local offices in the Territory, including the treasurer, auditor, and all depositories of public money? If they do not want to rob the people, why do they reach out their hands for such a grab as this? {336} Coming back to the original and fundamental proposition that you have no authority to legislate about marriage in a Territory, you will ask what then are we to do with polygamy? It is a bad thing and a false religion that allows it. But the people of Utah have as good a right to their false religion as you have to your true one. Then you add that it is not a religious error merely, but a crime which ought to be extirpated by the sword of the civil magistrate. That is also conceded. But those people have a civil government of their own, which is as wrong-headed as their Church. Both are free to do evil on this and kindred subjects if they please, and they are neither of them answerable to you. That brings you to the end of your string. You are compelled to treat this offense as you treat others in the States and in the Territories--that is, leave it to be dealt with by the powers that are ordained of God or by God Himself, who will in due time become the minister of His own justice. * * * * * In regard to the unholy crusade periodically waged against the "Mormons" by godless men, and specially revived at every recurring Congressional session for the purpose of provoking proscriptive anti-Mormon legislation, the following forcible and faithful word-picture (which is as true as photography, and to which over 150,000 Utonians can make oath), drawn by the Honorable Thomas Fitch, ex-United States Senator, unmistakably illustrates the motives which inspire every such wicked _ringocratic_ movement. At the constitutional convention held in Salt Lake City, February, 1872, Mr. Fitch, United States Senator from Nevada, said; There is no safety for the people of Utah without a State government; for under the present condition of affairs, their property, their liberties, and their very lives are in constant and increasing jeopardy. James B. McKean (United States Chief Justice in Utah) is morally and hopelessly deaf to the most common demands of the opponents of his policy, and in a case where a Mormon or a Mormon sympathizer, or a conservative Gentile, be concerned, there may be found rulings unparalleled in all the jurisprudence of England or America. The mineral deposits have attracted here a large number of restless, unscrupulous and reckless men, the hereditary foes of {337} industry, order and law. Finding the courts and federal officers arrayed against the Mormons, with pleased lacrity this class have placed themselves on the side of courts and officers. Elements ordinarily discordant blend together in the same seething cauldron. The bagnios and hells shout hosannas to the courts; the altars of religion are infested with the paraphernalia and the presence of vice; the drunkard espouses the cause of temperance; the companion of harlots preaches the beauties of virtue and continence. All believe that license will be granted by the leaders in order to advance their sacred cause, and the result is an immense support from those friends of immorality and architects of disorder who care nothing for the cause, but everything for the license. These constitute a nucleus of reformers and a mass of ruffians, a centre of zealots and a circumference of plunderers. The dramshop interest hopes to escape the Mormon tax of $300 per month by sustaining a judge who will enjoin a collection of the tax, and the prostitutes persuade their patrons to support judges who will interfere by _habeas corpus_ with any practical enforcement of municipal ordinances. Every interest of industry is disastrously affected by this unholy alliance, every right of the citizen is threatened, if not assailed, by this ungodly combination. Your local magistrates are successfully defied, your local laws are disregarded, your municipal ordinances are trampled into the mire, theft and murder walk through your streets without detection, drunkards howl their orgies in the shadow of your altar; the glare and tumult of drinking saloons, the glitter of gambling hells, and the painting flaunt of the bawd plying her trade, now vex the repose of streets, which beforetime heard no sound to disturb their quiet save the busy hum of industry, the clatter of trade, and the musical tingle of mountains streams. In prosecuting Mormons the prosecution have tried their cases beforehand on the streets, in the newspapers, by public meetings, by petitions, and over the telegraph wires, by means of their leading adviser, the Salt Lake agent of the Associated Press. There is no evidence so base or worthless but is sufficient to indict a Mormon; there is no evidence sufficiently damning to indict a man who would swear against a Mormon. In support of these statements a volume of details of acts of injustice and tyranny might be compiled from the _official records_. One instance will suffice. Brigham Young, an American citizen of character, of wealth, of enterprise; an old man who justly possesses the love and confidence of his people, and the respect of those who know and comprehend {338} him, has been sent to prison upon the uncorroborated oath of one of the most remarkable scoundrels that any age has produced, a man known to infamy as William A. Hickman, a human butcher, by the side of whom all malefactors of history are angels; a creature who, according to his own published statement, is a camp follower without enthusiasm, a bravo without passion, a murderer without motive, an assassin without hatred. The religious and secular leaders of Utah, men who are respected by many honest, earnest people who are not of their faith, men who are believed to be innocent by many influential and independent journals not of their way of thinking, men who are held fast in the embrace of a hundred thousand hearts, men who have filled the land with monuments of industry and progress and human happiness, are likely to be sacrificed because a manufactured and unjust public sentiment demands their conviction. I say deliberately, that with the history of the past behind me, with the signs of the present before me; I say with sorrow and humiliation that the Mormon charged with crime who now walks into the courts of his country goes not to his deliverance, but to his doom; that the Mormon who in a civil action seeks his rights in the courts of his country goes not to his redress, but his spoliation. The Mormons have been joined each year by a few desperate outcasts, men who were outlawed for crime as the Mormons were outlawed for religion. Such men followed the tide of Mormon immigration; they attached themselves to Mormon trains; they professed belief in the Mormon faith and devotion to the Mormon leaders. It was impossible to know their histories, it was impossible to fathom their motives. They were given food, given shelter, given employment, although seldom trusted. Let such men be tempted by assured promises and they will swear their crimes upon others whose lives and hearts contrast with theirs as the white snow contrasts with the mire it covers. How many such men are there in Utah? Convicted liars, professional thieves, confessed assassins, trembling perjurers, who have hung for years upon the outskirts of the little societies which gathered together and built themselves up amid these mountain fastnesses. One such man has served to accuse and caused to be imprisoned several of your most honored citizens. Half a dozen such, instigated by cowardice and avarice, with savage hearts filled with a lust of rapine, would crowd every jail in the Territory. {339} The Mormons are judged abroad, not by their thousands of deeds of charity and kindness, but by a few deeds of blood unjustly accredited to their leaders. You will never hear how tens of thousands of people have been brought from famine and hopeless toil to lives of peace and plenty, of the thousands of passing emigrants who have been fed and sheltered and succored. Your antagonist is hydra-headed and hundred-armed. Whether by bigoted judges, by packed juries, by partisan officers, by Puritan missionaries, by iron-limbed laws, by armies from abroad, or by foes and defections at home, the assault is continuous and unrelenting, though unprovoked. Now, in order to preserve the thrift, the industry, the wealth, the progress, the temperate life, the virtues of Utah from spoliation and devastation and ruin; in order to save a hundred noble pioneer citizens and this honest, earnest, calumniated people from outlawry, or the gibbet, or incarceration, you must have a State government. Every other refuge of good men, every other protection of innocent men is closed in your faces. A State government means juries impartially selected from all citizens, and judges chosen by a majority of the people, and officers of your own selection; it means honest, economical government; it means peace and security, and exemption from persecution. FRUITS OF "MORMONISM." "By their fruits ye shall know them. Do men gather grapes from thorns or figs from thistles? Can an impure fountain send forth pure water?"--JESUS. Bishop D. S. Tuttle--now and for years past an Episcopal clergyman in Salt Lake City--in a lecture on "Mormonism," published in the New York _Sun_, November, 1877, held these views: "In Salt Lake City alone there are over 17,000 Latter-day Saints, Now, who are they? I will tell you, and I think, that after I have concluded, you will look on them more favorably than you have been accustomed to do. Springing from the centre of your own State (New York) in 1830, they drifted slowly westward until they finally rested in the basin of the Great Salt Lake. I know that the people of the east have obtained the most unfavorable opinion of them, and have {340} judged them unjustly. They have many traits that are worthy of admiration, and they believe with a fervent faith that their religion is a direct revelation from God. We of the east are accustomed to look upon the Mormons as either a licentious, arrogant or rebellious mob, bent only on defying the United States Government and deriding the faith of the Christians. This is not so. I know them to be honest, faithful, prayerful workers, and earnest in their faith that heaven will bless the Church of Latter-day Saints. Another strong and admirable feature in the Mormon religion is the tenacious and efficient organization. They follow with the greatest care all the forms of the old church." From the caustic pen of Henry Edger, in the New York _Evolution_, July, 1877: The Federal Government is doing at this moment a great injustice to the 200,000 Mormons in Utah. We have no right to demand any conditions of Mormons more than Presbyterians or Methodists. The Federal Government engaged in a crusade of extermination against a people with such a record as the Mormons have to show, is a spectacle of which no one can be proud. Unfortunately we need not go out into the Rocky Mountains to find debasing, superstitious and immoral practices, sheltering themselves under the cloak of religion; nor do we need go to Utah to find polygamy openly and shamelessly practised. A polygamy which sacrifices utterly and dooms to a fate most horrible all the wives but one, deceiving and betraying her also, is surely not very much morally superior to a polygamy that, for the first time in modern society, completely shuts out that horrible social institution, prostitution. That the government of the United States can virtually introduce the brothel, the gambling house and various other charming New York institutions into Salt Lake under color of abolishing Mormon polygamy is unhappily only too plainly evident. Driven by mob violence from one State to another, despoiled of their legitimate possessions--fruits of honest toil--this despised and grossly wronged people found their way at last across the trackless desert and by an almost unexampled perseverance and industry created an oasis in the desert itself. Elder Miles Grant, the Adventist, and editor of _The World's Crisis_, says: "After a careful observation for some days, we came to the settled conclusion that there is less licentiousness in Salt Lake {341} City than in any other one of the same size in the United States; and were we to bring up a family of children in these last days of wickedness, we should have less fears of their moral corruption, were they in that city than in any other. Swearing, drinking, gambling, idleness, and licentiousness have made but small headway there, when compared with other places of equal size." In a late visit of Governor Safford, of Arizona, to a "Mormon" colony on the Little Colorado, he writes: We were kindly received by the colonists, numbering some 400 souls, who made us welcomed and gave us freely of such comforts as they had, as this people do to all strangers who come among them. Every one works with a will. They have no drones, and the work they have accomplished in so short a time is truly wonderful. All concede that we need an energetic, industrious, economical and self-relying people to subdue and bring into use the vast unproductive lands of Arizona. These Mormons fill every one of the above requirements. Tea, coffee, tobacco and spirituous liquors they do not use. They are spoken of by those living nearest to them as the kindest of neighbors, and all strangers receive a hearty welcome among them. They have a splendid robust looking lot of children, and are very desirous of having schools. General Thomas L. Kane, of Pennsylvania, says: I have given you in terms the opinion my four years' experience has enabled me to form of the Mormons, preferring to force you to deduce it for yourselves from the facts. But I will add that I have not heard a single charge made against them as a community--against _their habitual purity of life_, their willing integrity, their toleration of _religious differences_ of opinion, their regard for the laws, their devotion to the constitutional government under which we live--that I do not, from my own observation, or upon the testimony of others, _know to be unfounded_. Chief Justice White, formerly of Huntsville, Alabama, in charging the Grand Jury, Salt Lake City, February, 1876, said: I do not utter the language of prejudice, nor treat lightly or derisively the Mormon people or their faith. No matter how much I differ from them in belief, nor how widely they differ from the American people in matters of religion, yet {342} testing them and it by a standard which the world recognizes as just, that is, what they have practised and what they have accomplished, and they deserve higher consideration than ever has been accorded to them. Industry, frugality, temperance, honesty, and in every respect but one, obedience to the law, are with them the common practices of life. This land thy have redeemed from sterility, and occupied its once barren solitudes with cities, villages, cultivated fields and farm houses, and made it the habitation of a numerous people, where a beggar is never seen and alms houses are neither needed or known. These are facts and accomplishments which any candid observer recognizes and every fair mind admits. United States Prosecuting Attorney Dickson: It was a matter of history that the Mormons did not cohabit together, in the sense as used by the other side, without a form of marriage, and it was alone this form of marriage and the practice under it, and not sexual sins, that Congress was legislating against. They knew that those sins are not upheld in Utah, but are condemned by the Mormons and deplored by the Gentiles; they recognized the Mormon system of marriage as a constant menace against monogamous marriage, and thus legislated against it, and it was the prevention of its continuance that was the primal object of the law. The cause and necessity of the act showed its intention and the only objects against which it should be directed; and for this it could be extended to its full purpose. The design and only purpose of the law was to root out and extirpate polygamy. The two systems of marriage could not dwell side by side. If polygamy was allowed to grow, without being placed under the ban of the law and of public opinion, it would in the end supplant the monogamic system, and was a constant threat and menace to and jeopardized the latter, and Congress so viewed it. The following statistics covering the year 1882, obtained mainly from Gentile sources, furnish their own comment. Let the reader bear in mind that the non-"Mormons" of Utah are clamorous for the enforcement of unconstitutional laws against the "Mormons," for the purpose of purifying their morals and Christianizing their practices. These men and their associates, are the ones, who engage in the wholesale denunciation of the "Mormon" people. {343} CRIMINAL STATISTICS. Mormons. Non-Mormons. Assault and battery 40 260 Assault with intent to kill 2 Assault with deadly weapons 7 Assault with intent to commit rape 1 5 Assault with threats 18 Murder 1 15 Manslaughter 1 Attempt to murder 4 Accused of murder 6 Threatening to murder 1 Mayhem 2 Dueling 1 Prostitution 95 Keeping brothels 27 Lewd conduct 6 Insulting women 3 Exposing person 9 Nuisance 5 Obscene and profane language 4 24 Forgery and counterfeiting 8 Drunkenness 68 307 Drunk and disorderly 29 151 Drunk and profane 12 136 Selling liquor without license 18 Gambling and keeping gambling houses 1 52 Mail and highway robbery 1 6 Grand larceny 3 48 Burglary 1 8 Disturbing peace 34 111 Bigamy 1 Destroying property 15 26 Arson 26 Obtaining money under false pretenses 25 Opium smoking, etc 16 Stealing railroad rides 19 Vagrancy 147 Violating prison rules 6 Total 208 1578 So that the Mormons, comprising seventy-eight per cent. of the population of the Territory, contributed one-eighth of the arrests made during 1882, and the non-Mormons, having only twenty-two per cent., contributed seven-eighths. In those pursuits having a demoralizing tendency, the distribution was as follows: Mormons. Non-Mormons. No. saloons and breweries 16 146 No. billiard tables and bowling alleys 1 46 No. gambling houses 10 Total 17 202 {344} The number of brothels throughout the Territory was twelve, all kept by non-Mormons; number of inmates not given. The criminal record of Salt Lake City, for 1882, shows that in a population of about 25,000, divided between Mormons and non-Mormons as nineteen to six, the total number of arrests was 1,561, of which 188 were Mormons, and 1,373 non-Mormons. If it should be suspected that these territorial and city exhibits show an unfair discrimination in favor of the Mormon population, through the sympathy of the Mormon police officers and magistrates, such suspicion will be removed by the summary of the records of the territorial penitentiary for the same year. It will be recollected that for the conviction of this class of criminals, the whole machinery of the law, judicial and ministerial, is in the hands of the Federal government. The number of penitentiary convicts for the year was twenty-eight. Of these but one was an orthodox Mormon, and she a woman, confined for one day for contempt of court; five others were Mormons only by reason of their parentage, and the remaining twenty-two were; eight Catholics, four Methodists, one Jew, one Adventist, one Presbyterian, and seven of no religious faith. EDUCATIONAL STATISTICS. In 1870, according to the United States census report (taken in Utah by _non_-Mormons), Utah's enviable record stood as follows: Comparative Statistics from Census of United States, 1870. School Illiteracy, Paupers. Insane Convicts. Printing Church attendance, cannot read and and Edifices. 5 to 18 or write, 10 Idiotic. Publishing years. years and Establishments. upwards. UTAH 35 11 6 5 3 14 19 UNITED STATES 31 26 31 16 9 6 17 PENNSYLVANIA 30 10 45 17 9 9 14 NEW YORK 21 9 59 23 12 7 12 MASSACHUSETTS 25 12 55 20 11 11 12 DIST. OF COLUMBIA 27 40 23 35 9 11 8 CALIFORNIA 24 10 41 22 19 14 9 {345} THE BOOK OF MORMON. Among the many theories advanced by the opponents of truth, to account for the existence of the Book of Mormon, is the untenable, but widely believed, story that one Solomon Spaulding wrote it, and that it was surreptitiously appropriated by the Prophet Joseph Smith. Thousands, doubtless, believe this silly attempt to an explanation to-day; but the following correspondence will probably serve to enlighten the minds of those who wish information on this subject. Letter from President Fairchild, of Oberlin College, Ohio, New York _Observer_ of February 5th, 1885: SOLOMON SPAULDING AND THE BOOK OF MORMON. The theory of the origin of the Book of Mormon in the traditional manuscript of Solomon Spaulding will probably have to be relinquished. That manuscript is doubtless now in the possession of Mr. L. L. Rice, of Honolulu, Hawaiian Islands,[A] formerly an anti-slavery editor in Ohio, and for many years State printer of Columbus. During a recent visit to Honolulu, I suggested to Mr. Rice that he might have valuable anti-slavery documents in his possession which he would be willing to contribute to the rich collection already in the Oberlin College library. In pursuance of this suggestion Mr. Rice began looking over his old pamphlets and papers, and at length came upon an old, worn and faded manuscript of about 175 pages, small, quarto, purporting to be a history of the migration and conflicts of the ancient Indian tribes which occupied the territory now belonging to the States of New York, Ohio and Kentucky. On the last page of this manuscript is a certificate and signature giving the names of several persons known to the signer, who have assured him that to their personal knowledge, the manuscript was the writing of Solomon Spaulding. Mr. Rice has no recollection how or when this manuscript came into his possession. It was enveloped in a coarse piece of wrapping paper, and endorsed in Mr. Rice's handwriting, "A Manuscript Story." [Footnote A:--Since the publication of this letter, the M.S.S. has been placed in Oberlin college library by Mr. Rice.] There seems no reason to doubt that this is the long lost story. Mr. Rice, myself and others compared it with the Book of Mormon and could detect no resemblance between the two, in general or detail. There seems to be no name nor incident {346} common to the two. The solemn style of the Book of Mormon, in imitation of the English Scriptures, does not appear in the manuscript. The only resemblance is in the fact that both profess to set forth the history of the lost tribes. Some other explanation of the origin of the Book of Mormon must be found, if any explanation is required. JAMES H. FAIRCHILD. _From Bibliotheca Sacra_. Rev. C. M. Hyde, D.D., of the North Pacific Missionary Institute, contributes an article to the Boston _Congregationalist_, in which he gives a history of the manuscript from the beginning and of the attempts made by Hurlburt, Howe and others to connect it with the Book of Mormon, and thus concludes his lengthy and interesting contribution: The story has not the slightest resemblance in names, incidents or style to anything in the Book of Mormon. Its first nine chapters are headed: Introduction; An Epitomy of the Author's Life, and of his Arrival in America; An Account of the Settlement of the Ship's Company; Many Particulars respecting the Natives; A Journey to the N. W.; A Description of the Ohohs; Description of the Learning; Religion; An Account of the Baska, Government and Money. There is no attempt whatever to imitate Bible language, and to introduce quotations from the Bible, as in the Book of Mormon. On the contrary, Rev. Solomon Spaulding seems to have been a man who had no very high regard for the Bible. There are two manuscript leaves in the parcel of the same size and handwriting as the other 171 pages of manuscript. A few sentences will show the views of the writer. "It is enough for me to know that propositions which are in contradiction to each other can not both be true, and that doctrines and facts which represent the Supreme Being as a barbarous and cruel tyrant can never be dictated by infinite wisdom. * * * But, notwithstanding I disavow my belief in the divinity of the Bible, and consider it as a mere human production, designed to enrich and aggrandize its authors, yet casting aside a considerable mass of rubbish and fanatical rant, I find that it contains a system of ethics or morals which cannot be excelled on account of their tendency to ameliorate the condition of man." It would seem improbable from such avowed belief that Rev. Solomon Spaulding was an orthodox minister, who wrote the Book of Mormon in Biblical style, while in poor health, for his own amusement. The statement is more probable that he wrote this Manuscript Found, with {347} the idea of making a little money, if he could find some one to print it for him. It is evident from an inspection of this manuscript, and from the above statements that who ever wrote the Book of Mormon, _Solomon Spaulding did not_. The manuscript is now in the possession of Professor James H. Fairchild, or rather of Oberlin College, Ohio, of which he is President. It was sent there to be deposited in the college library, by Mr. L. L. Rice, of Honolulu, Sandwish Islands, among whose papers it was found at that place. Mr. Rice lived formerly in Ohio, and in 1839-40 he and his partner bought the Painesville, Ohio, _Telegraph_, of E. D. Howe, and in the transfer of type, presses, stock, etc., there was a large collection of books, manuscripts, etc., among them the manuscript in question. E.D. Howe was the publisher of a book against Mormonism, called "Mormonism Unveiled," and obtained the "Manuscript Found" from the notorious "Dr." D. P. Hurlburt, who obtained it from Mrs. Davidson, Solomon Spaulding's widow, who had remarried. Hurlburt never returned it. The reason assigned to Mrs. Davidson for its non-publication as an _expose_ of the Book of Mormon was, that when examined it was found not to be what had been expected. One has only to glance through it to see the propriety of that conclusion. When Mr. Rice moved to Honolulu this manuscript, with other literary rubbish that had not been destroyed, was taken with him. It was not until Prof. Fairchild, being on a visit to Mr. Rice, questioned him concerning any old papers he might have in his possession relating to anti-slavery matters, that in looking for them this manuscript was turned up. It bore the following endorsement: "The writings of Solomon Spaulding proved by Aron Wright, Oliver Smith, John N. Miller and others. The testimonies of the above gentlemen are now in my possession. (Signed), D.P. HURLBURT. The chain of evidence is complete. There can be no doubt that this is the long lost "Manuscript Found," about which there has been so much speculation. Mr. Rice and Professor Fairchild both examined it critically, compared it with the Book of Mormon, and came to the conclusion that there was not the slightest connection between the two books, and no similarity whatever in matter, purpose, narrative, names, language, style, or anything else. The manuscript looks old and {348} faded, has 170 odd pages, small quarto, and was tied up, with a string in a coarse paper wrapper. MOUNTAIN MEADOWS MASSACRE. We give below an extract from the Lee trial, showing briefly and conclusively that the authorities of the Church of Jesus Christ of Latter-day Saints, and the "Mormon" people, were innocent of any complicity whatever, in the terrible tragedy enacted at Mountain Meadows, that on the contrary President Brigham Young sought by every means in his power to save the unfortunate emigrants. Remarks made by Mr. Sumner Howard, Ex-Chief Justice of Arizona, and United States Prosecuting Attorney at the second trial of John D. Lee: "He proposed to prove that John D. Lee, without any authority from any council or officer, but in direct opposition to the feelings and wishes of the officers of the Mormon Church, had gone to the Mountain Meadows, where the Indians were then encamped, accompanied only by a little Indian boy, and had assumed command of the Indians, whom he had induced, by promises of great booty, to attack these emigrants. All these charges against John D. Lee, he (District Attorney Howard) proposed to prove to the jury by competent testimony, beyond reasonable doubt, or beyond any doubt, and thought no appeal to the jury would be required to induce them to give a verdict in accordance with the evidence." "James Haslam, of Wellsville, Cache Valley, was sworn. He lived in Cedar City in 1857; was ordered by Haight to take a message to President Young with all speed; knew the contents of the message; left Cedar City on Monday, September 7, 1857, between 5 and 6 p.m., and arrived at Salt Lake on Thursday at 11 a. m.; started back at 3 p.m., and reached Cedar about 11 a. m. Sunday morning, September 13th; delivered the answer from President Young to Haight, who said it was too late. Witness testified that when leaving Salt Lake to return, President Young said to him: "Go with all speed, spare no horseflesh. The emigrants must not be meddled with, if it takes all Iron County to prevent it. They must go free and unmolested.' Witness knew the contents of the answer. He got back with the message the Sunday after the massacre and reported to Haight, who said, 'It is too late.'" At the second trial the evidence was plain and direct as to Lee's complicity in the massacre; he was convicted by "Mormon" {349} testimony, and a verdict of "guilty" was brought in against him by a "Mormon" jury. At the close of the second trial U. S. District Attorney Sumner Howard, in his opening address, repeated again that he had come for the purpose of trying John D. Lee, because the evidence led and pointed to him as the main instigator and leader, and he had given the jury unanswerable documentary evidence, proving that the authorities of the Mormon Church knew nothing of the butchery until after it was committed, and that Lee, in his letter to President Young a few weeks later, had knowingly misrepresented the actual facts relative to the massacre, seeking to keep him still in the dark and in ignorance. He had received all the assistance any United States official could ask on earth in any case. Nothing had been kept back, and he was determined to clear the calendar of every indictment against any and every actual guilty participator in the massacre. _"When the Gentiles reject the Gospel it will be taken from them and given to the house of Israel."_ --_Wilford Woodruff_. _"We have never violated the laws of this country; we have every right to live under their protection, and are entitled to all the privileges guaranteed by our State and National Constitution."_ --_Joseph Smith_. {350} JOSEPH SMITH. WAS HE A PROPHET OF GOD? AN INVESTIGATION AND TESTIMONY, BY J. M. SJODAHL. 1891. The controversy between the Church of Jesus Christ of Latter-day Saints and the various churches of the world turns upon one great question, viz.: Has God again revealed His will to mankind through Joseph Smith, the Prophet? If He has, and this can be proven, then the controversy is at an end, and it is the duty of all to accept the message of that prophet as from God. Then to accept the gospel which Joseph Smith preached is to accept God, who sent him, and to reject it is to reject God. This question is, therefore, one of the greatest importance and should be carefully considered by everyone who is concerned about the salvation of his own soul and the souls of those who are dear to him. The question is a twofold one, and each part of it demands a separate consideration. 1. Are the books of the Bible all that is necessary for the guidance of men to eternal life and exhaltation, or, is continuous revelation necessary? 2. Is there any evidence, supposing continuous revelation to be necessary, that Joseph Smith was a true prophet of God? I. The question: Are the books of the Bible all that is necessary to guide us to the attainment of eternal salvation? has been variously answered. The Romanists claim that they are not. They give to genuine tradition the same authority as to the written word and submit both to the interpretation of their infallible Pope. Most of the Protestants deny the authority of the tradition and the infallibility of any one representative of the church. They claim that the written word, as contained in the Bible, is the only necessary and authoritative guide in matters of religion. An eminent Baptist divine, Dr. Angus, says: "As {351} the Holy Scriptures claim to be regarded as the book of God, a divine authority, so they claim to be the only authority. It is not _a_ rule, it is _the_ rule both of practice and faith. To ascertain its meaning, we employ reason and the opinions of good men, and the experience of a devout heart; but no one of these helps, nor all combined, can be regarded as of coordinate authority." (Bible Handbook, page 69.) Bishop Grundtvig was aware of the weakness of this Protestantic position, taken and vigorously defended by the reformers. For the guidance of the "church" he claimed in the first place a "living word," a continuous tradition, expounding the "written word," which, he insisted, is nothing but a dead letter until quickened by the Holy Spirit, present in the "church;" and in his view, curiously enough, not the books of the Bible but the Apostolic Symbol was _the_ written word, _par excellence_, composed, probably, by our Savior himself and transmitted from the Apostles to the posterity in all ages. The worthy bishop gave to the Apostolic Symbol the place that is otherwise generally accorded to the books of the Bible, and agreed with the Romanists in holding the necessity of a living interpreter, directed by the Spirit, while, with the Protestants, he denied the claims of the Pope, or any pope, as to the monopoly of this office. The Latter-day Saints hold that the books of the Bible were sufficient for the people to whom they were addressed and for the purpose for which they were written. As records of God's dealings with mankind in ages past, and as prophecies of things yet future, they contain instructions for all ages and all nations; but as circumstances change, as new emergencies arise, and the plans of God develop, continued revelations are just as necessary for the guidance of the church as revelation ever was. "A religion that excludes new revelation from its principles, is just the very religion that suits the devil * * * for he knows well that God has nothing to do, nor ever had, with any religion that did not acknowledge prophets and revelators, through whom He could speak and reveal His will to His sons and daughters." (Orson Pratt. _The Seer_, vol. ii, No. 5, May, 1854.) Thus the various views on the question may be briefly stated. The word of God, the Bible itself, amply justifies, I think, the position of the Latter-day Saints on this important question. The purposes for which the various books were written; the difficulties that present themselves when the exact meaning of many passages is investigated; the usual dealings of God {352} with His people, as explained in the Bible, and many predictions of new revelations, all these facts give evidence of the correctness of the position taken by the Church of Christ in this last dispensation. What man needs, is not only a Bible and a genuine tradition, expounded by an interpreter, even if this should have, in some degree, the Holy Spirit, but he needs first of all and above all a direct communication with God, his heavenly Father. He may study the written word humbly and carefully, and thereby he will certainly, through the aid of the Holy Spirit, acquire much useful knowledge concerning religion and eternal truths; he will, if following the precepts laid down, be led onward and forward and attain a certain degree of eternal happiness. But the knowledge necessary for the work to be done in connection with the establishment of the dispensation of the fulness of times or for the obtaining of the glory emanating from the ordinances of this dispensation, he will never acquire by his own study of any amount of sacred literature. The truth of this statement becomes self-evident, when we mark the purpose for which the sacred books were written. If there were any book of the Bible by God designated to be a complete code of laws, all-sufficient for all times and all conditions, such a fact might reasonably be expected to be either expressly stated, or implied somewhere within the covers of the sacred volume. But no such statement is to be found, nor can it be shown to be implied, when the scope of each book is clearly understood. THE PENTATEUCH. The Pentateuch, for instance, contains the principles on which the Jewish theocracy was founded, a dispensation that was, according to prophetic declarations, only to last for a certain time. In the first eleven chapters of Genesis we find a few outlines of the Patriarchal dispensation, and some of the ordinances of that dispensation are referred to without any detailed account. The last chapters of Genesis contain merely a brief historical sketch of the transition from the patriarchal dispensation to the Mosaic dispensation. The remaining books of Moses (as indeed all of the Old Testament) are chiefly an incomplete history of the dealings of God with that one nation which He had chosen for the purpose of communicating His will to mankind, until the appearance of the promised "Seed." But the dispensation itself was a transient one. The principles upon which it was founded must necessarily {353} also be subject to such modifications as a new dispensation would require. Paul, the greatest Jewish scholar of his age, is very emphatic on this point. "It (the Mosaic law) was added because of transgression, _till_ the Seed should come to whom the promise was made." "Before faith came we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law _was_ our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come we are no longer under a schoolmaster." (Galatians iii, 23-25.) "(God) also has made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter killeth, but the spirit giveth life. But if the ministration of death (the Mosaic law), written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance, which glory was to be done away, how shall not the ministration of the Spirit be rather glorious? * * For if that _which is done away_ (the law) was glorious, much more that which remaineth." (II Cor. iii, 6-11.) The laws of the Mosaic dispensation have, according to the same apostle, no more claim or binding force, relative to the members of the Christian dispensation, than a dead husband has to a living wife: "For the woman which has a husband is bound by the law to her husband as long as he lives; but if the husband be dead, she is loosed from the law of her husband; * * wherefore, my brethren, ye also are become dead to the law by the body of Christ." (Rom. vii, 2-4.) THE HISTORICAL BOOKS. Of the remaining historical books of the Old Testament much need not be said. The book of Joshua describes the settlement of the Israelites in the Holy Land. In the Judges we read of repeated apostasy, its punishment and God's mercy in delivering the penitent. The books of Samuel show the establishment of the ancient prophetic office and also the rejection of this divine appointment and of God as _the_ ruler, and how God, yielding to the demands of His blinded people, allows them to have a king. In the Books of the Kings, to which the Chronicles seem to be a supplement, we can trace the awful consequences of the revolt of the people against the prophetic office, until the nation, after a short time of prosperity under David and Solomon, falls to pieces and are carried away captives. {354} THE POETICAL BOOKS. The poetical books are effusions of devout hearts contemplating the past mercies of God, His present goodness and faithfulness, and containing more or less distinct predictions of the future events in the Kingdom of God. The Psalms, many of which were composed by David, were intended for the edification of the people when gathered to their national festivities in Jerusalem. The singing of them formed, no doubt, an important part of the service. The book of Job and the Song of Songs are specimens of early dramatic compositions. The hero of the book of Job was an inhabitant of Uz, in the northeast part of the Arabian desert, and a contemporary, perhaps, of Terah, the father of Abraham. There are some grand lessons laid down in the book. The question is discussed whether great suffering is not an evidence of great guilt. The friends of Job affirm this, while he himself, under the greatest afflictions, denies it, appealing to God's righteousness and faithfulness. The Song of Songs, the best one of the one thousand and five which Solomon composed (I Kings iv, 32), is a description of wedded love, one of the noblest affections which man is capable of enjoying, and was probably composed when Solomon introduced into his family an Egyptian princess (I Kings iii, 1; vii, 8; ix, 24) as a plural wife. The Proverbs, and the Ecclesiastes contain many sentiments showing both the wisdom and the vanity of the world, pointing to Him who is the Wisdom, the Truth, and the Light of the World. In all these books we find truths scattered as numerous and as beautifully as the stars in a clear November evening sky; but the very scope of each book is such that it cannot be accepted as a closed and finished code of revelations, sufficient for all contingencies that can ever arise in the history of the human race, any more than the beautifully sparkling light of the stars is all that is necessary for the illumination of the earth. THE PROPHETICAL BOOKS. These contain many predictions bearing directly on the last days, for prophecy is a record of _future_ events, as history is a record of _past_ events. But in reading ancient prophecy, one very common error must be avoided, viz., to suppose that the prophets generally described the events of the last days. This they evidently do not do. Their prophecies _generally_ {355} concern such events as were immediately future in their own time, and in which their own generation was, on that account, mostly interested. Prophecies are often read as if they all related to events which are still future, and which _we_ therefore look at with anxious interest, whereas the truth is that events long ago transpired, and which we have almost forgotten, but which once were the great epochs of history, form the important theme of the bulk of prophetical predictions. In some cases prophecy covers the ground of events yet to transpire. But then, it is noticeable that the more remote the events described are, the more vague and dim the visions concerning them become, until we clearly perceive that, were it not for the new additional light of continued revelations upon the last scenes of the history of the world, we would never, from the first predictions delivered, be able to form a clear and distinct idea of these scenes. Notice, as an illustration of this, the first prediction of the "seed of woman" who should crush the head of the serpent, and follow the gradual development of this prophecy, until later prophets are able by the Spirit of God to describe not only many minute details of the birth, life and death of our Savior (Isaiah), but also the precise time for his coming in the flesh (Daniel). And so it is with all predictions given. They increase in clearness as the events draw near. They indicate, therefore, by their very nature the necessity of continued revelation, as the first rays of morning indicate the approach of the coming daylight. In reading the prophetical books, this must be kept in view. JONAH is the most ancient of the prophets whose written records have come down to us. He lived more than eight hundred years before Christ. His book is a narrative of how the prophet was called on a mission to the great city of Nineveh but in disobedience to the command of God, he fled in an opposite direction, intending to go to Tarshish. On the way, however, a great storm arose. Jonah, on his own suggestion, was thrown into the sea, and by a great fish carried back to the land he had left. After this miraculous deliverance, he goes to Nineveh and delivers his message, which results in the repentance of the inhabitants and the repeal of the announced judgment. The spiritual lessons conveyed in the narrative are very important and instructive. Yet the prediction delivered is one that chiefly concerned the people of Nineveh for whom it was intended. It has been observed that the prophet himself, in his {356} miraculous deliverance from the deep, furnishes "the fullest and nearest shadow of Christ's lying in the grave, which the scriptures afford," but then it must also be remembered that this type would by no means have been clear to us had not Christ himself pointed it out. It is only through new revelation on the subject that we are enabled to see the resemblance between the deliverance of Jonah and the resurrection of Christ. This "fullest and nearest shadow" is therefore in itself a proof of the necessity of continuous revelation. JOEL was contemporary with Jonah. He lived B.C. 810-795, and addressed himself to Judah. He first delineates an impending devastation under the picture of successive armies of locusts, and of burning drought. There are some differences of opinion as to the events to which these opening visions refer. They most probably refer to the successive subjugations of the country by Assyrians, Persians, Greeks and Romans. Then follows an exhortation to penitence, fasting and prayer, and a promise of deliverance from the evils predicted. In the second chapter, _v_. 18-31, the effusion of the Holy Spirit, previous to the destruction of Jerusalem and subsequent calamities, "the great and terrible day of the Lord," is clearly predicted. But here again a new revelation, which was given through Peter (Acts ii, 16-21) was needed to point out that the fulfilment of the prediction took place at the day of Pentecost. The Jews were well conversant with the writings of this prophet and held him in great reverence, but they could not see the connection between the prophecy and its fulfilment, until pointed out to them by an inspired servant of God. And this remark applies to almost all prophecy. The last clause of the last verse of the second chapter, as well as the third chapter, refer to events yet future. The gathering of the nations of the earth to the valley of Jehosaphat and their destruction, the establishment of Jerusalem as the holy city and the glorious state of the millennial kingdom are the themes treated on. But--let us repeat the remark--when the fulfilment of these predictions comes, the world will need inspired men to point that fulfilment out, just as the Jews needed on the day of Pentecost. The book of Joel furnishes decisive proof of the necessity of continuous revelation. AMOS was another contemporary of Jonah and of Joel. He lived B.C. 810-785. His residence was Bethel, and he was sent as a messenger to Israel. The first two chapters of his book contain predictions of the judgments of God upon the {357} various states surrounding Judea. "The Lord will roar from Zion, and utter his voice from Jerusalem," an indication of the anger of Jehovah against these states. The punishment of Syria, of the Philistines, of Tyre, Edom and Ammon, Moab, and, finally, also of Judah and Israel are foretold. The prophet then devotes four chapters to exhorting the people to repentance, reminds them of what God had done for them. But as he sees that his exhortations have no effect, he sets forth in visions the approaching destruction of the people, until the inhabitants of Bethel tried to prohibit him from prophesying any more among them (chapter vii). The prophet, however, continues in the name of the Lord, who had called him to the office, to describe the near destruction of the nation. And having done so he closes his book with a few verses (chapter ix, 11-15) on a still future restoration, the glory of which shall be shared by Edom and other Gentile nations, a prediction that is referred to by Peter (Acts, xv, 17), as beginning to be fulfilled in the establishment of the Church of Christ. And here, again, a new revelation was required to make the precise meaning of the prediction clear. HOSEA was a native of Israel, and lived B.C. 800-725. His ministry lasted about sixty years, until the ten tribes were led captive by the Assyrians, and his prophecies are almost exclusively directed against Israel, the most prominent tribe of which was Ephraim, with the capital of Samaria. At the time of this prophet the idolatry commenced by Jeroboam in Dan and Bethel had continued for one hundred and fifty years, and all classes of the people were sunk in vices of various kinds. The first three chapters of his book contain a symbolic representation of the fallen people and God's statement that He had now rejected them. In order to exemplify this, the prophet is commanded to wed a "wife of whoredoms" and to give to the children names indicating the wrath of God. The prophet having complied with this command is again directed to love another adulteress "according to the love of the Lord toward the children of Israel" (iii; 1), thus giving to the ten tribes remarkable object lessons concerning their faithlessness towards Jehovah. The severe denunciations in this part of the book close with promises of a final restoration (chapter ii, 14-24; iii, 4, 5). The following chapters reiterate more fully the subjects of the first three. In chapters iv-x, the prophet brings up the charges against the people: "There is no truth, nor mercy, nor knowledge of God in the land. By swearing, lying, killing, {358} stealing and committing adultery, they break out, and blood toucheth blood." "The priests are like the people." For these sins the judgment of destruction is pronounced, but the book closes with a prediction of God's blessings as the final outcome. Whether these last promises refer to the return of some Israelites under Ezra or whether they remain to be fulfilled is not clear from the book itself. Paul, directed by the Spirit of revelation, applies some of these promises to the Gentiles (Romans ix, 25, 26), an application that could not be made except by the light of continuous revelation. ISAIAH lived B.C. 765-698 and was, consequently, part of the time contemporary with Hosea. He prophesied among the Jews, as Hosea prophesied among the Israelites. The political aspect of the world at this time is important to notice. Judea and Israel had not long been two kingdoms, and the latter was fast approaching her destruction. With Moab, Edom and the Philistines, Judah had repeated conflicts, each of these tributaries striving more or less successfully to gain independence. Assyria was now growing in strength and extending her conquests on all sides. Egypt had been subdued by Ethiopia and the two countries were strengthened by a union. A struggle between Egypt and Assyria, the two rival powers of the world, was coming, and both of these powers endeavored to secure the alliance of Judah as well as of Israel, wherefore the injunctions of the prophets were for the people of God to keep a strictly neutral position without any regard to flatteries or threatenings. Babylon had just commenced her struggle for independence, and tried to form an alliance with Judah, for which purpose a special ambassador, Merodach Baladan, was sent to King Hezekiah. This pious king in an unguarded moment, entertained the messengers and displayed to them his own treasures and the treasures of the house of the Lord, which kindness and courtesy drew forth from the more clear seeing prophet of God the awful announcement that the time would come when all these treasures would be carried away into Babylon, and that even the princes of Judah should be made base slaves in the palace of Babel (chapter xxxix). During the time of this prophet, the kingdom of Judah was invaded by the combined forces of Syria and Israel. This unfortunate kingdom, Israel, had fallen through idolatry and every sin, but she filled her cup of iniquity by combining with an idolatrous nation in war upon her brethren. This brought the long predicted destruction, and Israel was captured {359} by the Assyrians. The event stands out more clearly as a judgment of God when it is remembered that the same Assyrian power was miraculously, defeated when attempting to invade Judah. If we keep these facts in view, the writings of Isaiah become intelligible and clear. The first twelve chapters of this book contain reproofs, warnings and promises, chiefly directed to Judah and Israel. In these promises, predictions of the coming Messiah and his work are prominent. The next chapters (xiii-xxiii) are directed against Assyria, Babylon, Moab, Egypt, Philistia, Syria, Edom and Tyre. In chapters xxiv-xxxv the sins and the misery of the people are rebuked. The Assyrian invasion is predicted and the destruction of Samaria, while the deliverance of Jerusalem is being promised. The following four chapters are historical, describing the invasion of Senacherib and the defeat of his army, and also the sickness of the King Hezekiah and his recovery. The closing chapters (xl:lxvi) are again prophetic, embracing events from the Babylonian captivity to the establishment of the millennial Kingdom of Christ. The deliverance of the Jews from Babylon, the character, sufferings, death and glory of Messiah; the gospel call of the Gentile world; the wickedness of the Jews in rejecting Messiah and their consequent scattering; their final return and the prevalence of the Kingdom of God, all these are clearly predicted, but the subjects are often blended together, and the transition from one to another is sometimes so rapid as to render it difficult to follow the connection. Indeed, in order to understand fully the passages that refer to events yet future, some divine revelation seems to be necessary. For it is only by the aid of the spirit of prophecy that prophecies can be fully understood. MICAH, B.C. 758-699, was a contemporary of Hosea and Isaiah, and lived in the southern part of the kingdom of Judah. He does little more than reiterate the predictions of the two mentioned prophets, adding such illustrations and exhortations as were suitable to the class among whom he labored. One of his most remarkable predictions states that the gift of prophecy should be withdrawn from the ten tribes for a long time. "Therefore, night shall be sent you, that ye shall not have a vision, and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets and the day shall be dark over them. Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover their lips, for there is no answer from God" (iii: 6, 7). {360} Here it is predicted that the people should be left in spiritual darkness because of the cessation of prophecy, but the darkness shall not be an everlasting one, for it is a "night" caused by the "setting of the sun," and consequently, as day follows night, so a time will again come when the prophetic day shall dawn upon the people. This is clearly implied in the language used, so that the very threat to withdraw the Spirit of prophecy implies a promise of its renewal. NAHUM, B.C. 720-690. This prophet was contemporary with Micah and Isaiah. He commenced his ministry at the time of the captivity of the ten tribes. And while the Assyrian power was boasting over this success, he is called upon to announce the fall and destruction of their great metropolis, Nineveh. This is the theme of the whole book. Nahum wrote his predictions in poetical form, and its sublimity of style is unsurpassed. The twelfth and thirteenth verses of the first chapter are a parenthetic insertion, giving to the captives in Assyria a promise of deliverance at some future time. INTERVAL OF FIFTY YEARS. For a space of one hundred and fifty years the voice of prophecy had now been heard among the people. Sometimes two or more inspired men had been raised up at the same time, in different parts of the country. But with the death of Isaiah, Micah, and Nahum, an interval of fifty years comes, during which period no prophecies were delivered, as far as we know. During this time the ten tribes toil in their captivity, and Judah, still in possession of his inheritance in Palestine, is growing in sin and hastening on to destruction. But as this fatal moment approaches, God again sends inspired messengers to warn the people, and to declare His decrees. He never overthrows nations without due warning. He never said that further revelations were superfluous. REVIVAL OF PROPHECY. ZEPHANIAH, B.C. 640-609, revives the prophetic office again after fifty years' interval. It seems that God left the people to themselves during the reign of the wicked King Manasseh, and first whey Josiah had ascended the throne the voice of God was again heard. This prophet announces the approaching judgment upon Judah on account of their idolatry and other sins. Baal, with his black-robed priests (chemarin), and Moloch are to be cut off, men and beasts, fowls {361} and fishes to be consumed (chapter i). In the second chapter he predicts the overthrow of the Philistines, the Moabites, Ammonites and Ethiopians, as well as the desolation of the great Assyrian capital, Nineveh. The book closes with promises of a restoration yet future. JEREMIAH, B.C. 628-585, was called to the prophetic office some years before the death of Zephaniah. His prophecies are delivered in various places. He commences in his native place, Anathoth, but he was soon compelled to flee from here on account of his persecutions; wherefore he took up his residence in Jerusalem. During the reign of Josiah and Jehoahaz he continued his ministry uninterrupted, but when Jehojachim ascended the throne, Jeremiah was incarcerated and sentenced to death, although the sentence was never carried out. In prison the prophet committed his message to writing and commissioned one Baruch to read it in the temple on a fast-day. The reckless monarch, after having heard a few pages, had the roll cut to pieces and burned. During the reign of the next king, Jehojachin, the prophet again utters a voice of warning, but without effect. Zedekiah became king. Nebuchadnezzar, the king of Babylon, besieged Jerusalem, but withdrew on hearing that the Egyptians were coming to rescue. On this occasion the prophet delivered the prediction that the Chaldeans should come again and take the city and burn it with fire. Having delivered this message he left Jerusalem, as did, according to the Book of Mormon, at the same time another righteous man with his family, Lehi. But Jeremiah was apprehended and thrown into prison, where he remained until the city was taken by Nebuchadnezzar. The incarceration of the prophet of God was the sin that filled the cup of iniquity of the Jews at this time, and it brought speedy judgment. The Babylonian king gave the prophet the choice of following the captives to Babylon or to remain with the remnant. He chose the latter; and from this time all his endeavors are to turn the people to God, promising them that if they would do so, God would yet build them up in their desolate country. But they did not listen to his advice. They left the country and emigrated to Egypt, bringing the prophet with them (chapter xliii). Here he once more lifts up his voice, trying to induce the people to turn to the Lord. After this we hear no more of him. Tradition says he was put to death in Egypt by his own people. Among the predictions of this remarkable prophet, we note the following: The fate of Zedekiah (xxxiv, 2, 3); the {362} precise duration of the Babylonian captivity, viz., seventy years (xxv, 11, 12); the downfall of Babylon and the return of the Jews (xxix, 10-14). There are also many predictions concerning Messiah, whom he calls "Jehovah our righteousness." The final salvation of Israel is set forth in many passages: iii, 15-18; xxxi, 31-34; 1, 4, 5. As the predictions of Jeremiah are not chronologically arranged, and no clue is left as to their true chronological order, it is sometimes very difficult to decide which predictions have already been fulfilled and which refer to events yet future. Only through the Spirit of revelation can this be determined. HABAKKUK, B.C. 612-598, is thought to have lived in Judea shortly before the captivity. If this supposition is correct, he was contemporary with Jeremiah. The prophet commences his book with a lamentation over the sins of Judah, foretelling the judgment that was to be poured out over the people through the invasion of the Chaldeans. Then the destruction of the Chaldeans is shown unto him in a vision (chapter ii), and the book closes with a song, composed probably for the use of the people in public worship, and designed to comfort them under the coming afflictions. DANIEL, B.C. 606-534, was born shortly before the Babylonian captivity and carried to Babylon in his eighteenth year. Here, through his faithfulness to his God, he soon rose to an eminent position, and retained his power during both the Babylonian and the Persian dynasties. He prophesied during the whole of the captivity, his last two prophecies being delivered two years after the return of the captives. He did not return to Palestine, but died in Babylon, at least ninety years old. The first six chapters are a historic record, setting forth the events which led to the recognition of Daniel as a prophet of God, also the conversion of Nebuchadnezzar, the fall of Belshazzar and the promotion of Daniel to the office of a president over one hundred and twenty princes "who should be over the whole kingdom." This historic record is interwoven with predictions relating to the various kingdoms of the world. Thus in the second chapter we see before us, as in a beautiful panorama, a succession of kingdoms until the kingdom of God is being established, "never to be destroyed," "but it shall break in pieces and consume all these kingdoms, and it shall stand forever." This prediction is distinct and clear, yet the remark made repeatedly before is applicable here: Revelation is necessary {363} in order to understand the details of its fulfilment. That God in the last days will establish an everlasting kingdom, is foretold plainly enough. But "except a man be born again, he cannot see the kingdom," so that the prediction given does not exclude the necessity of continuous revelation. Through revelation Daniel was enabled to predict the establishment of this kingdom; through revelation only can we perceive the establishment thereof and recognize its existence. The second part of the book is prophetic and comprises in its wonderful views events from the time of Daniel to the final resurrection of the dead. It is an epitomized history of the world, written in advance of the events. In chapter vii, the Babylonian, Medo-Persian, Grecian and Roman empires are represented by the four beasts: a lion, a bear, a leopard and a fourth beast "dreadful and terrible, and strong, exceedingly." This, the Roman beast (or kingdom) has ten horns, among which a "little horn" came up, having "eyes like a man and a mouth speaking great things." The prophet follows the proceedings of this beast and particularly the little horn until "the ancient of days" sits in judgment. Note that the whole of this vision has reference to the four empires in their religious connection with each other, as the dream of Nebuchadnezzar (chapter ii) represents them in their political connection. The "little horn" is therefore to be understood to represent the papal power, which afterward is said to have a time of twelve hundred and sixty years allotted to its blasphemous rule, after which time comes the triumph of the "Saints of the Most High." In the eighth chapter the prophet has a vision concerning the Medo-Persian and the Grecian empires, the second and the third "beasts" of the previous vision. The Medo-Persian empire is represented by a ram with two horns, and the Grecian by a goat having a "notable horn," Alexander the Great, between its eyes. The conquests of Alexander are described, and also the divisions of his kingdom into four parts. Then rises "a little horn" as in the previous vision, a false, crafty tyrant, probably Antiochus Epiphanes, whose character is outlined, and whose oppressions of the people of God causes Daniel to faint and feel sick for many days. That this little horn represents Antiochus Epiphanes is a view entertained by the most ancient writers, but this does not exclude the probability that the papal power is also referred to as the complete fulfilment of this part of the prophecy. What Antiochus was to the Jews during the time of the Maccabees, the papal power has been to the Church of Christ in all ages. {364} The ninth chapter contains a prayer offered by the prophet in behalf of himself and his people. He particularly supplicates God to again restore the sanctuary in Jerusalem. As an answer to this prayer, Gabriel appears and informs him of the precise time for the coming of Messiah, "to finish the transgression, and to make an end to sin, and to make a reconciliation for iniquity, and to bring in everlasting righteousness and to seal up the vision and prophecy, and to anoint the most Holy:" In seven weeks, or in forty-nine years, reckoning from the decree of Artaxerxes, 457 B.C., the walls of Jerusalem were to be rebuilt, though in times of great trouble. In sixty-two weeks, or four hundred and thirty-four years, Christ was to appear, and in the midst of one week, that is after three years and a half, to be slain. In the tenth chapter we are allowed to cast a glance behind the veil, and contemplate the wonderful fact that heavenly messengers are employed to convey intelligence to holy men, and that they, while so doing, have to overcome opposing powers, much as mortal men have in the performance of their duties. A divine messenger has been sent to instruct Daniel concerning some records in "the Scripture of Truth," a heavenly record, but this messenger is met and opposed by "the prince of the kingdom of Persia," whereupon a struggle that lasts for twenty days follows. The victory would apparently have been dubious had not Michael himself come to the assistance of the messenger. In the eleventh chapter, the things noted in "the Scripture of Truth" are detailed. These things commence with the history of Persia. Four kings are foretold: Cambyses, Smerdis, Darius and Xerxes (_v_. 2). Then follows a prediction of Alexander the Great, his history and his successors in "the South" (Egypt) and the North (Syria) down to the time of Antiochus Epiphanes (_v_. 3-29). Then follows the conquest of Syria by the Romans "Chittim," (_v_. 30), with the rise of the papal power (_v_. 31-89). The character of this power and many of its corrupt doctrines are here predicted with minuteness. Then come the invasions of the Saracens (the king of the South) and of the Turks (the king of the North). The countries to be conquered by the Turks are enumerated (_v_. 41-43), as are also those that were to escape. The chapter closes with a prediction concerning the end of the Turkish empire, yet to be fulfilled: "He shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him." The first verse of the twelfth chapter predicts the full deliverance {365} of the Jewish nation through the interposition of "the great prince," Michael, an event to be looked for after the fall of "the king of the North," or the Turkish empire, and the next verses refer to the resurrection of mankind. The book closes with some chronological statements, unintelligible even to the prophet, himself (_v_. 8), but the promise is given that at the end of time many shall receive knowledge concerning these predictions (_v_. 4), a promise which evidently implies renewed revelations. For how could these things in the last days be known without such revelation, any more than Daniel could know them without revelation? One thing is noticeable all through this prophetic record. Each new vision requires a new revelation from God. Daniel is constantly seeking knowledge from God concerning the right understanding of the visions given, and it is only through this means that he receives his knowledge. Continuous revelation was necessary to this the most remarkable prophet of the ancient world. So it is to us, if we want to understand the plans and purposes of the Almighty. Where there is no revelation spiritual darkness prevails, notwithstanding the plainest writings of God. A Belshazzar and the whole collegium of learned priests may see on the wall the "Mene, mene, thekel, upharsin," but a Daniel, a man in constant communication with God, is required to interpret it according to its right meaning. EZEKIEL, B.C. 595-574, was carried captive to Babylon at the first invasion of Nebuchadnezzar, eleven years before the destruction of Jerusalem. He was contemporary with Jeremiah and Daniel, but lived some two hundred miles north of Babylon on the banks of the river Chebar. Tradition has it that he was put to death by a fellow-exile whom he had rebuked for idolatry. The predictions of this prophet were delivered, some before and some after the destruction of Jerusalem by Nebuchadnezzar. Before this event he calls upon the people to repent and warns them against seeking aid of the Egyptians. He assures them that the fall of their beloved city was now unavoidable. When the Chaldean king commenced his siege of the city, God revealed this to the prophet in his exile: "Son of man," God says to him, "write thee the name of the day, even of this day: the king of Babylon set himself against Jerusalem this same day" (xxiv, 2). This was in the ninth year of his captivity. Three years later he received the intelligence that the city had fallen (xxxiii, 21). During this period all the predictions of the prophet are directed against {366} foreign nations. After he had heard of the fall of Jerusalem, his principal object in view is to comfort the people with promises of restoration and future blessings. The closing chapters (xl-xlviii) of the book of Ezekiel undoubtedly refer to events yet future. The descriptions of the glorious building there given will no doubt once be recognized in a structure hereafter to be reared by the people of God. But as yet, like all unfulfilled predictions, much of it is obscure and cannot be understood until the light of revelation removes all obscurity therefrom. OBADIAH, B.C. 588-583, is supposed to have prophesied during the period between the fall of Jerusalem and the conquest of Edom, five years later. On this supposition, he was a contemporary of Jeremiah, Ezekiel and Daniel. His predictions are directed against the Edomites. And he especially points out that there was a great difference between the judgments executed upon Judah and upon Edom. For Judah should again be raised from her present fall and finally possess not only Judea, but also the land of the Philistines and that of the Edomites, while Edom should be "as though they had not been" (_v_. 16), a prediction that has been remarkably fulfilled to our own day. And while Edom is thus utterly swallowed up, "saviors shall come upon Mount Zion to judge the Mount of Esau, and the kingdom shall be the Lord's" (_v._ 21). Three nations were foremost in afflicting the ancient people of God, viz.: the Assyrians, the Chaldeans, and the Edomites. Three prophets were commissioned by the Lord to announce the judgment upon these three nations: "Nahum foretells the destruction of the Assyrians, Habakkuk of the Chaldeans, and Obadiah of the Edomites." THE RESTORATION OF THE JEWS. As had been foretold by the prophets, and particularly by Isaiah, the exiled Jews were permitted to return home during the reign of Cyrus. As soon as they reached the Holy Land, we find them uniting their efforts to re-establish the religious rites of their fathers, aided by the noble leaders, Zerubbabel, Joshua, Ezra and Nehemiah. They erect an altar of burnt offering and rebuild the destroyed temple. Then the city wall is built, and various officers appointed as circumstances required. For further particulars the reader is referred to the books of Ezra and Nehemiah. It may be well to state here--although the remark may, to {367} some extent, deviate from the subject under consideration--that the restoration of the Jewish nation at this time was very far from being that complete restoration to more than former privileges, liberty and glory, of which all the prophets had spoken in such glorious terms. The promise was that the whole remnant should be delivered, even if they were as numerous as the sand on the sea shore. But from Babylon only comparatively few ever returned. The company of Zernbbabel consisted of fifty thousand persons, and Ezra led six thousand more home. The great bulk of people that had been born in the foreign land never returned. (See Book of Esther). Again, the promise was that a kingdom should be established, with the Holy City as the capital, an everlasting kingdom governed by God himself through Messiah. This promise has never yet been fulfilled. In fact, the Jews have never since their overthrow by Nebuchadnezzar been an independent nation, governed by rulers of their own, except during the very short rule of the Maccabees. After their return they continued to be tributary to the Persian king for about one hundred years, as a province of Syria. When Alexander had conquered Persia (Syria and Palestine with it), they fell into his hands. When the Grecian empire was divided, Palestine fell into the hands of Ptolemy Lagus as a part of the Egyptian monarchy, and it remained so for about one hundred years, when it was transferred to the kings of Syria, in which situation it greatly suffered during the frequent wars between Egypt and Syria. Antiochus Epiphanes, one of the Syrian kings, plundered the city and the temple and enslaved the people. For about three years and a half they were reduced to worse than Egyptian thraldom. Their sacred manuscripts were burnt, and the people were compelled to sacrifice to idols. The temple itself was dedicated to Jupiter, a statue of which was erected on the altar of God. Compare Daniel's prediction of "the little horn" (chapter viii, 9-12). Through the noble enthusiasm and patriotism of Mattathias and his sons, a struggle against the oppressor now took place which secured to the Jews a few years of dearly bought liberty and independence, but they were soon conquered by the Romans. Pompey marched his army into Judea, conquered Jerusalem and made the country tributary to Rome. Herod the Great deposed the last of the Maccabean family from his office, and Palestine has never since been an independent state. Ever since the Babylonian captivity the great bulk of the Jewish nation has been scattered abroad, without home, without temple, {368} without an altar, and strangers have been masters in the land of promise. It is therefore clear that all the prophecies that relate to the glorious restoration of the Jews must be understood of a great restoration yet future, a very important fact for the right understanding of those prophecies. THE LAST PROPHETS OF THE OLD COVENANT. But to return to our subject. It has been already stated that the first care of the returned exiles was to re-establish their religion. To do this, they were under the necessity of having new revelations. True, they had the writings of Moses and of the prophets, and they had inspired interpreters, like Ezra and Nehemiah. True, their aim was not to construct a new economy, but simply to re-establish the old one. And yet even this they could not do acceptably to God without the aid of revelation. Hence God raised up three prophets--Haggai, Zechariah and Malachi, the last three of the old covenant. What an overwhelming proof of the necessity of continuous revelation! HAGGAI, B.C. 520-518, is thought to have been born in Babylon, and to have emigrated with Zerubbabel. His book contains four prophetic messages. In the first the people are reproved for neglecting to build the temple, while they were adorning their own houses, and a command is given to begin the construction immediately (chapter i, 1-11), to which command the people, led by Zerubbabel and Joshua, willingly responded (i, 12-15). But in a month the zeal of the people seems to have cooled off and the second message is delivered, declaring that the Spirit of God was still with the people. "A little while," God says, "and I will shake the heavens, and the earth, and the sea, and the dry land" (which according to Paul, Hebrews xii, 22-28, was fulfilled when the old dispensation was superseded by the gospel dispensation), "and the desire of all nations (Messiah) shall come; and I will fill this house with glory, saith the Lord of Hosts," (chapter ii, 1-9), which "glory" is thought to refer to the presence of Christ in this second temple instead of the Shekinah that had illuminated the first temple. In the third message, delivered two months afterwards, the people are being rebuked for polluting themselves while working in the holy building and offering sacrifices. God reminds them that He had blessed them abundantly, from the time they had laid the corner-stone of the temple (chapter ii, 10-19). The fourth message is delivered the same day. It contains a general prediction {369} of the overthrow of the kingdoms of the world and the promise of a special blessing to Zerubbabel at that time. It is clear enough that the right interpretation of this promise can be comprehended by no man, until divine revelation shall make it known. ZECHARIAH was, like Haggai, born in Babylonia and went to Palestine with Zerubbabel. The general object of his ministry is identical with that of Haggai, and through the encouragement and wise counsels of these prophets the people prospered, and the temple was completed in six years. But besides this general object, Zachariah describes through direct predictions and symbolic acts, the history of the Jews until the end of time. Daniel deals with the history of the world; Zechariah with the history of the covenant people. Among the predictions of this prophet we will here notice some of the last. According to the ninth chapter, the surrounding heathen nations are to be destroyed. Messiah shall come as a king (_v_. 9) and establish His reign upon the earth. "His dominion shall be from sea even to sea and from the rivers to the ends of the earth" (verse 10). Scenes of destruction are to intervene, however, but the Lord will deliver His people, both Judah and Ephraim (chapter x, 1-12). "I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; and they shall be as though I had not cast them off; for I am the Lord their God, and will hear them. And they of Ephraim shall be like a mighty man," a glorious prediction of the restorative work, commenced in our own day by God, through His servant Joseph, the prophet. We are further told that Jerusalem shall be besieged by many nations and the result thereof (chapter xii, 1-14); Christ shall finally appear and all the world will become "Holiness to the Lord" (chapter xiv). Thus prophecy, so far from leading us to expect that revelation finally will cease, being superfluous, expressly states that Christ Himself in person will appear and communicate His will to men. "Why?" it may be asked; and the answer is clear: "Because revelation is essential to true religion." MALACHI, B.C. 420-397, was the successor of Haggai and the last prophet of the old covenant. The temple had now been finished and the service of the altar established. But a spirit of worldliness and insincerity is getting hold of both the priesthood and the people, and this prophet is especially commissioned to warn them against their sins. But his warnings are not heeded. The people prepare themselves for calamities. The Spirit of prophecy is withdrawn {370} for a period of four hundred years. The temple and the people are given into the hands of Antiochus Epiphanes. The old dispensation is virtually closed. CONCLUSION FROM THE FOREGOING. The conclusions arrived at now are clear and need only to be briefly stated. We have seen that no book of the Old Testament, although all are written and preserved for the instruction of the human race in all ages, contains anything that is of such a nature as to exclude further revelation. Not one single passage, nor all the passages combined, are so written as to exclude the necessity of the revelations contained in the New Testament, for instance. On the contrary, one revelation leads to another, God always giving "line upon line, precept upon precept," imparting knowledge as men are willing and able to receive it. For it is through revelation that God educates His servants and His people; and as in any branch of study we are led on from the fundamental principles and find that each new truth suggests others, so here, each new truth revealed leads us to others, until--were such a case possible--we have been permitted to exhaust the entire fulness of divine knowledge. We have also seen that the servants of God in the old covenant declare the continuation of revelation. They do not consider the prophetic gift or the gift of receiving revelations as peculiar to their own dispensation. They point to "the last days" as a time in which the Spirit of the Lord is to be poured out more abundantly than in any former period. And His presence is to be manifested through "dreams and visions." The withdrawal of these they designate as a calamity. They speak of the time in which such heavenly gifts are withdrawn, as "night" and "darkness" while consequently, the presence of them indicate day and light. Now, are day and light necessary for the physical welfare of man? If so, revelations are also necessary for his spiritual advancement. We have further seen that the establishment of new economies requires new revelations. Moses was familiar with the revelations given to the patriarchs before him. But when he was called upon to usher in the dispensation of the law, he could not do this without new revelations. Nor could Zerubbabel re-establish this dispensation after the return from Babylon without the aid of revelation. Through the revelations given to the Prophet Haggai the people "prospered" and were able to complete their work as commanded by the Lord (Ezra vi, 14). {371} Without this, they would not have been able to prosper. Sometimes we see that revelations are given to faithful servants of God as a special favor to them. In such cases, what is seen or heard must not be recorded--as was the case with some visions of Paul in the New Testament--or, if recorded, is sealed up in mystical expressions, unintelligible to the common reader, until the Spirit of revelation gives the true interpretation thereof. This was the case with some of Daniel's visions, and with at least one of the visions of John (Rev. x, 4, 5). Are revelations, then, given in order to establish new economies, to preserve the children of God from falling into darkness, to instruct them about things known to God alone, in one word to lead men unto salvation? Surely, there never can be a time when revelation is not necessary. THE NEW TESTAMENT. But it will be said, no one (except the Jews perhaps) contend that the Old Testament alone contains all that is necessary to know. The New Testament is a supplement to the Old Testament, and the two together contain the fulness of God's revelations. The prophecies of the Old Testament are fulfilled in the New, and to the volume thus completed nothing must be added. Is there anything in the New Testament to verify this statement so universally accepted as true among the "Christian" Protestantic world? Or does the New Testament confirm the conclusions we have arrived at in the perusal of the Old? The New Testament contains five historic books, viz.: the four Gospels and the Acts of the Apostles; fourteen letters written by Paul; three by John, and two by Peter, one letter by James, and one by Jude, to which collection comes one prophetic book by John. THE FOUR GOSPELS. The four Gospels are brief, biographical sketches, records of a few of the works and teachings of our Lord. It may be supposed that those disciples of Christ that were able to write, like Matthew and John, would keep journals while they followed their master, witnessing his works and listening to his teachings. These journals would, after the {372} crucifixion and ascension, naturally be read in private and in public. They would be copied and distributed in the various branches of the church and form texts for discourses, and thus be augmented with such incidents or sayings which were still retained in the memories of those who had been eye witnesses. In this way several versions of the doings and sayings of our Lord began to circulate, some, no doubt, contradicting others, until the necessity became universally felt to have some authentic record, showing exactly what was reliable of the many circulating reports, and what was not reliable. And the result is the four gospels according to Matthew, Mark, Luke and John. At what precise time these gospels were completed in their present form is a question not yet settled between the various critics. That they, in their present form, were issued by the apostles, whose names they bear, seems irreconcilable with some facts. There are, for instance, words and phrases found, which could hardly have had any significance until some time after the time of the apostles. The word "kephas" (John i, 43) does not occur in classical Hebrew, but is used by later Talmudistic writers signifying something hard, a rock. "Petra" (Matt. xvi, 18) meaning a "rock," has a strong Latin color, while the Hebrew for "rock" is "zur." And the expression "to take up the cross," or "to bear the cross," is all the more remarkable, as in the Hebrew there was at that time no word equivalent to "cross," which is of Latin origin. Even later Jewish writers found it difficult to adequately express the idea of a cross, and hence used the word _zelem_, which, however, signifies an image, and the translations of the New Testament, both into Hebrew and Arabic, have found no better way out of the difficulty than to adopt the Chaldaic _zeliba_, gallows. Of this a modern form, _zelab_, is made to represent the idea "cross." From these and many other circumstances, we seem justified in the conclusion that the four gospels have been subjected to foreign influences, which have modified their form in various ways. But that they are based upon and contain the "memoirs" of our Lord, as published by the apostles, by mouth and pen, need not be doubted. The testimony of antiquity is conclusive on this point. GOSPEL ACCORDING TO MATTHEW. According to general tradition in the early church, the annotations of Matthew were written in the vernacular tongue of Palestine, Syro-Chaldaic, a tradition very probable indeed. {373} But as Greek at this time was the literary language, the original was soon translated into this tongue, under the supervision of Matthew himself, about thirty years after the crucifixion. It may be safely assumed that our "Gospel According to St. Matthew" is in the main identical with this original document of the Apostle. The aim of this gospel is dearly to prove to the Jews that Jesus is the promised Messiah. It frequently refers to the prophets, refutes the various Jewish sects, and tries to prepare the Jewish nation for the acceptance of the Gentiles into the Kingdom of God. GOSPEL ACCORDING TO MARK. While Matthew was penning his gospel for the Jews, Mark was preparing his, chiefly for the converts among the Gentiles. This Mark was not an apostle and had not been an eye-witness to the life and deeds of our Lord. But he was a native of Jerusalem and an intimate friend of the apostles. He accompanied Paul on some of his journeys and attended Peter for a considerable period, and during this time he no doubt wrote the gospel that bears his name, according to the dictates of Peter. Some have called this the "Gospel According to St. Peter," and Peter himself, in his second epistle, refers, perhaps, to this gospel when he says: "We make known unto you the power and coming of our Lord Jesus Christ." GOSPEL ACCORDING TO LUKE. The gospel according to Luke was written in Rome by Luke, the physician, one of Paul's most faithful companions and friends. The author states that many had undertaken to collect the facts preached concerning Christ and believed among the Christians, according to the traditions handed down from eye-witnesses, and consequently, in order to secure a collection that would be reliable, he himself had diligently searched out everything that at the time of the writing was available. These data, the result of diligent research, Luke endeavors to put before the readers in chronological order, while the two previous evangelists pay but little attention to chronology. The gospel was written under the supervision of Paul. GOSPEL ACCORDING TO JOHN. The latest of the gospels is that of John. It is said to have been written at Ephesus, where John resided, presiding over {374} the branches originated by Paul. John, having before him copies of the three previous gospels, naturally omits many data there recorded, introducing others which he had preserved from oblivion. The chief aim of John is to set forth the divine nature of our Lord. The previous evangelists dwell mostly on the works of our Savior in Galilee. John omits most of that, recording his works in Judea. Let it be remembered that this book is the last written of all the books of the Bible, about ninety-seven years after Christ, and that its aim is to correct the errors of doctrine, then becoming common among the churches, concerning the true character of Christ. TESTIMONY OF THE GOSPELS. We may now ask: When these books were written, were they intended to contain all that would ever be necessary for men to know concerning God's plans and purposes, thus making all further revelation superfluous? What do the gospels teach concerning this question? The first pages of the gospel confirm the lesson we have drawn from the Old Testament, that revelation is necessary for the establishment of a new dispensation. For the gospel dispensation is ushered in and established through revelation. Zacharias is visited by an angel (Luke i, 11-20). Gabriel appears to Mary (Luke i, 26-38). John the Baptist is commissioned by God to preach and baptize (John i, 6, 33). That Jesus was Messiah is manifest to John through revelation. The Spirit descends and a voice from heaven is heard (John i, 32, 34; Matt. iii, 16, 17). And this point is particularly noteworthy. All the ancient prophets had predicted the coming of the Messiah. Some of them had given details about where He would be born, His parentage, and the precise time of His coming, and yet it was necessary, when He came, to give new revelations, pointing Him out to the most devout servant of God then living. Previous revelations are here clearly seen _not_ to render new revelations useless. And as the gospels thus begin with revelations, so they close with declarations that revelation should continue. For in His farewell address to His disciples, Christ says: "I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of Truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: _and he will show you things to come"_ (John xvi, 12, 13). Christ here expressly states that {375} His ministry did not complete God's revelations. There were _many_ other things to learn than those which he had communicated, and among these were also "things to come," all of which the Spirit should communicate to the Twelve. Revelation, then, was not to be done away with at the departure of our Lord. The last verse of the fourth gospel, the last verse ever written in our New Testament states, moreover, that the things recorded in the gospels are only a small fragment of all that could be written concerning the works of Christ. These works and the lessons to be conveyed were no doubt necessary, and yet we have no record of them. The gospels, therefore, openly admit that they are not intended to be a complete record of all that is necessary for man to know. They claim to be written for the purpose of directing men's hearts to Jesus (John xx, 31), and point out His promise to continue the revelation of truth through the Spirit. This is the important testimony of the gospels. All the works and the teachings of Christ were not enough for the guidance of the first Christians. They needed and were promised further revelation. To us has come a record not of all of Christ's teachings, but only of a very few, merely a fragment. If all the teachings of Christ given during His ministry upon the earth were not sufficient for the guidance of the apostles, how much less can the gospels, which contain only a small part of these teachings, be sufficient for other men? The thought is as irrational as it is without foundation in the Word of God. THE ACTS OF THE APOSTLES The only question now remains: Do the Acts of the Apostles and their Epistles supply us with all the teachings that the Spirit of Truth, according to our Savior's promise, was to reveal to the Apostles, and which were necessary for their guidance? If not, continuous revelation will be just as necessary after the New Testament dispensation as it was after the Mosaic economy. The book called the Acts of the Apostles was written by Luke, and may be considered as a continuation of his Gospel. In this book we can trace the growth of Christian churches during the greater part of the first century after Christ. It covers the period from the time of the crucifixion to the second year of the first imprisonment of Paul in Rome, A. D. 63, and there it breaks off even without recording the issue of the trial. The book may be divided in two parts. The first twelve chapters describe the growth of the Church of Christ {376} among the Jews in Palestine, chiefly through the labors of Peter. The last sixteen chapters treat of the spread of the Gospel among other nations, chiefly through the labors of Paul. Of the works of the rest of the Apostles we have no account. Tradition has it, that Matthew suffered martyrdom in Ethiopia; Philip in Phrygia; Thomas in India, and so on. But of their work for the promulgating the gospel in the different parts of the world we have no record. What they taught, what difficulties they encountered, how they preached, suffered and endured may be conjectured. But it has not reached us in any historic record. Nor is the Acts of the Apostles a complete record of the works of the two servants of God, whose ardent labors are noticed. It is as fragmentary as are the gospels. Many important transactions, referred to elsewhere, are omitted. There is no account whatever of the branch in Jerusalem after the imprisonment and deliverance of Peter. Nothing is told of the introduction of the Gospel in Rome, the capital of the world at that time. Nor does it say anything of Paul's many voyages, which he incidentally mentions (II Cor. xi, 25). Considering all this, it seems as if the Spirit of Truth had been anxious to guard against the impression that this book was intended to conclude God's revelations to mankind. Let us consider the facts. Christ had promised to send the Spirit of Truth to His chosen Twelve. What this Spirit was to reveal was, of course, as essential and necessary to salvation as anything that our Savior had revealed Himself. But of all this that the Spirit, according to the promise, has revealed to the Twelve, only a small part has been recorded. How can this small part be sufficient to us, since it was not sufficient to the first Christians? But, besides this, the book of the Acts shows plainly the necessity of continuous revelation; for wherever the gospel is being accepted, the gift of receiving revelation is being imparted through faith. Peter, in his first sermon, declares that the time has now come when the Spirit shall be poured out upon all flesh. Prophecy, visions, dreams were to attend the believers (Acts ii, 17, 18); and, accordingly, whenever the gospel is preached and believed, these manifestations follow. The heavens are opened to Stephen, and he is permitted to see the Son of God on the right hand of the Father (Acts vi, 55, 56); an angel of the Lord appears and directs Philip (Acts viii, 26); Christ appears to Saul (Acts ix, 3-6); through the vision of an angel Cornelius is led to send for Peter, and {377} he receives supernatural gifts (Acts x, 148); an angel delivers Peter from prison (Acts xii, 7, 8); the Holy Ghost reveals to the brethren in Antioch that they should send Paul and Barnabas on a mission (Acts xiii, 1-4); through the Spirit the apostles and elders are able to settle the dispute about the doctrine of circumcision (Acts xv, 1-31); twelve men in Ephesus receive the Holy Ghost through the administration of Paul, and prophesy and speak in tongues (Acts xix, 1-7). Wherever the gospel message is delivered and believed, in Palestine, in Greece, in Asia Minor, the results are the same. The Holy Ghost is given, and His presence is manifested through these gifts. The Acts of the Apostles has taught us this important lesson--that the gift of receiving revelations was not confined to the Twelve nor was the gift to cease with them. The gift itself was inseparable from the gospel. Where there is no gospel there are no revelations, but where the true gospel of Jesus Christ is, there is revelation also. The promise of receiving the Holy Ghost, the promised Spirit of truth that was to lead into all truth and to reveal things to come, is a universal promise: "For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call" (Acts ii, 39). THE EPISTLES. The epistles of the apostles confirm most emphatically the necessity of constant revelations from God. The apostolic churches could not do without such revelations. Hence the necessity of the churches communicating with the apostles and the apostles writing their epistles, embodying the will of God. For instance, an error arises, as was the case in Colossae. Paul was at the time in Rome, but the church in Colossae sent a special messenger to Paul, viz.: Epaphras, who explained the situation to the apostle and caused the letter to the Colossians to be written as a refutation of that peculiar error. The Scriptures were not sufficient for the guidance of the Colossians. The new emergency required a new communication from God, a new revelation, and God gave it through Paul, his servant. So with all the epistles. Each has a particular object. None is a treatise on theology, putting forth all that is necessary to know for all ages and all men. There is not one written for that purpose. The first epistles of Paul, I and II Thessalonians, 52 and {378} 53 A. D., express the joy and satisfaction of the apostle on account of the manner in which the people of Thessalonica had received the gospel. He cautions them against the sins prevalent in that great city, and comforts those who mourned over the loss of dear relatives. The "dead in the Lord" will be resurrected at the coming of the Lord, and this event is more fully explained, in accordance with the prophecy of Daniel concerning the "little horn" (Dan. viii). The next epistle, that to the Galatians, A. D. 53 or 57, is a warning to the churches in that district not to mix up the rites of the Mosaic law with the ordinances of the gospel, as the two were so different from each other as Ishmael and Isaac, Sinai and Zion. And to give this admonition force, the writer proves that his knowledge of Christian truth was derived not from human teaching, but from God through immediate revelation, wherefore the apostles of the Lord had recognized him as their equal (chap. i, 2). The epistles to the Corinthians were written A. D. 57 in reply to a letter received by Paul from the branch in Corinth, requesting his advice on certain points (ch. vii, 1); also to correct some errors of which he had heard by report (i, 11; v, 1; xi, 18). The state of the branch was, however, such that the Apostle deemed it necessary to send Timothy there also, thus imparting both by letter and by verbal preaching communications from God. Mark how special emergencies require special revelations! The epistle to the Romans (A. D. 58) is the most systematic of all the writings of Paul, and one that by Protestants is considered the basis of gospel theology. The scope of this epistle is to reconcile the Jews and the Gentiles in the church of Christ, by placing all on one level in the sight of God. "All have sinned; all must be saved by the same means." This is the whole epistle in one sentence. Now, it is instructive to notice how the apostle in this important letter to the Romans illustrates the question under consideration. In the very first chapter he says he is constantly praying that God may give him an opportunity of visiting Rome, not indeed as a tourist and sightseer, but "that I might impart unto you some spiritual gift" (ch. i, 11). What "spiritual gifts" are, we learn in I Cor. xii, viz.: "Word of wisdom," or "knowledge," "faith," "healing," "miracles," "prophecy," etc. So that it was not enough, according to Paul, for the Christians in Rome to have all the sacred Scriptures, including this letter, but they needed something more. They needed "spiritual gifts" continued among them. It has been reserved for later {379} "Christians" to discover that Paul was wrong, and that "spiritual gifts" were of no account as long as the Scriptures were to be had at a cheap price. To have the Spirit of God is, further, put forth as the necessary condition of a "child" of God. "If Christ be in you the body is dead because of sin, but the Spirit is life because of righteousness." "As many as are led by the Spirit of God, they are the sons of God." "The Spirit itself beareth witness with our spirit, that we are the children of God" (chap. viii). Such is the importance given to the possession of the Spirit of God. But we have already seen that the very office of the Spirit is to "lead into all truth, and to reveal things to come." He who has the Spirit has, therefore, the Spirit of revelation, and the apostle contends that man without the Spirit of revelation is a stranger and an enemy to God (chap. viii, 5-9). The apostle further states that at the time when the fulness of the Gentiles has been gathered in, direct communication from God will still continue. "For there shall come out of Zion the deliverer and turn away ungodliness from Jacob" (chap. xi, 26). How could this be possible if all communication with God had ceased with the close of the New Testament? But they have not ceased, "for the gifts and calling of God are without repentance" (chap. xi, 29). This may suffice to show that the great Apostle of the Gentiles never meant his letter to the Romans nor any other letter to close the channels of revelation. Let us remind ourselves of one more fact. The writers of the New Testament themselves state that they had not _written_ all that was necessary for instruction. In writing to the Corinthians about the partaking of the Lord's supper Paul gives some general directions, but concludes by saying: "The rest will I set in order when I come" (I Cor. xi, 34). Now, what instructions or arrangements are here left out? We do not know. But we see that the written word was not meant to convey all that was necessary to know. The same expression we find in the second letter of John. "Having many things to write unto you, I would not write with paper and ink: but I trust to come unto you, and speak face to face" (II John, 12). See also (III John, 13). Who can then say that we in the books of the Bible have all that written which God ever intended to convey to mankind, and that revelation has ceased? The idea is in direct contrast to the word of the apostles. It is instructive to notice how theologians have been compelled {380} to turn their own reasons upside down, and to stretch the various passages of Scripture on their learned racks in order to make them fit for all occasions. Luther's explanation of our Lord's prayer is a curious instance. "Daily bread" means, according to that noted reformer, not only what you eat and drink, but "bread" means also a house and a wife, obedient children, good neighbors and "other such things." Whether in "daily bread" was included the beer-keg that Luther received among his wedding presents, the reformer does not state, but in the "other such things" is room for a considerable quantity of "bread." Of course, that kind of exegesis fills everything into the Bible. By it anything can be got of anything or of nothing, but God never put it there. Man did it, and, by so doing, proved himself to be on the wrong track, to say the least. In order to gain a sound understanding of the word of God, the various books must be read as Mr. Locke says the Epistles ought to be read. He requires you to read through one epistle at a sitting, and observe its drift and aim. "If," says he, "the first reading gave some light, the second gave me more; and so I persisted on reading constantly the whole epistle over at once, till I came to have a general view of the writer's purpose, the chief branches of his discourse, the arguments he used, and the disposition of the whole. This, I confess, is not to be obtained by one or two hasty readings; it must be repeated again and again, with a close attention to the tenor of the discourse, and a perfect neglect of the divisions into chapters and verses." If this plan be adopted, and the books of the Bible be read with a humble, prayerful heart, a heart in unison with the authors that wrote, the true meaning of the word will be grasped. And the clearer this true meaning becomes, the more it will appear that nothing short of continued communication with God can satisfy the heart. For it is the very purpose of the written word of God to lead men to seek this communication with God, to guide, in other words, the straying child to its loving father. PROPHECIES OF THE NEW TESTAMENT. Without entering into a more minute examination of the remaining epistles, we will proceed to consider some of the prophecies of the Gospel dispensation. Prominent among these prophecies are those which predict the establishment of a new dispensation in the last days. {381} Our Savior calls it "the regeneration," and says that in that dispensation "the Son of man shall sit on the throne of His glory," and the Twelve "shall sit upon twelve thrones" (Matt. xix, 28). Peter says that Christ is to be in heaven until this new dispensation, "the times of the restitution of all things" comes (Acts iii, 21). Jude quotes a prophecy delivered by Enoch about this dispensation: "Behold the Lord cometh with ten thousand of his Saints to execute judgment upon all." (Jude 14, 15). Paul (II Thess. ii.) is very clear and minute concerning the events that had to transpire between his own time and the dispensation of the last days. (1) A "falling away"--a general apostacy was to take place first, and (2) "that man of sin, the son of perdition, be revealed." It is further pointed out that the power of apostacy was already, at the time of the writing of Paul, secretly at work, only there was something that hindered this power from appearing openly. But as soon as this obstacle (the Roman imperial power) had been removed, the "man of sin," i.e., the embodiment of the spirit of apostacy, would boldly appear, and, this "man of sin" would hold his sway over the world until destroyed by the "brightness of the coming" of the Lord (_v_. 8). And this apostate power is further described as one opposing and exalting himself above every other authority, or "god," both on earth and in heaven. He is "lawless" and "sitteth in the temple," that is, he is a "Christian" not an infidel power; his coming is the work of Satan, and is accompanied by "powers, signs and lying wonders," deceiving all that would not believe the truth. Among the doctrines that should be advanced by this apostate power is noted particularly as a departure from the faith, "doctrines of devils," also a prohibition of marriage, which was a revival of heathenism (see I Timothy, iv, 1-5), all of which was fulfilled to the letter in the evolution from Christianism to Romanism. Nothing can be clearer, from these prophecies of Paul than this: Shortly after his own time, a period of apostacy would follow, during which all kinds of lies were to be promulgated in the name of God. But this period of apostacy would again be followed by a new dispensation of truth and light, the coming of the Son of God in glory. John was the last of the apostles. He lived to see the spirit of apostacy still more developed than did Paul. In speaking of it he says that "many anti-Christs" had already come (I John ii, 18, 19; iv, 3). To him it was given to see, in {382} his apocalyptic visions, the calamities that crushed the Roman empire, thus making way for the "man of sin," or the "little horn" of Daniel or the anti-Christ, namely the great church of the world with her pontifical "image" in Rome. He was permitted to see the subjugation and flight to the wilderness of the Church of Christ and the subsequent darkness that followed. But he also, like the former seers and prophets of the Lord, was permitted to behold in the future the first rays of the new dispensation, the millennial kingdom, to be established, never to be overthrown. Let us pause for one moment and reflect. If the word of God is sure, this fact is surely established, that the reign of anti-Christ shall be followed by a new, glorious dispensation, the millennial reign of the Son of God. There is scarcely an event in the Scriptures more frequently predicted than this. All the previous dispensations of God are only preparations for this the last and most glorious of all, at the commencement of which the hosts of heaven join the Saints below in shouting, "Hosannah! Hosannah! Hosannah! The kingdoms of this world are become the kingdoms of our Lord and of His Christ; and he shall reign for ever and ever" (Rev. xi, 15). But it has before been proved that God never established a new dispensation without renewing revelations. During the Adamic dispensation, which continued while man was yet without sin, God revealed himself. So also during the patriarchal dispensation. God taught man how to offer sacrifices and to conduct worship. The Mosaic dispensation was established through revelation continued through centuries until four hundred years before Christ. The New Testament dispensation or Gospel dispensation was wonderfully rich in revelations, until the Priesthood was taken away "unto God" (Rev. vii, 5); and now, can we believe that revelation then and there ceased? Shall the last dispensation, the most glorious of all, the millennial reign of Christ, be established without revelation, only through the wisdom of man, which, by the way, is foolishness to God? No! Such a view is madness. It may be sound, worldly theology. But it is not the word of God. All the prophecies that have been fulfilled so far, have in that fulfillment been accompanied by divine revelation. Those prophecies that remain to be fulfilled will as surely be accompanied by revelations. When Christ first came, His coming was heralded by angels, and by the Spirit of God operating on men; His ministry was followed by revelations {383} on the mount, in Gethsemane, and the Spirit was poured out upon His followers. And yet, at His first coming, He appeared in humility, despised by men in general. What will not His second coming, judging from this, bring with it? Surely revelations _cannot_ cease as long as God has promised to send His Son in glory to visit this earth and its inhabitants. Preparations _on_ the earth are necessary for such an event, preparations that no man can make without the aid of divine revelations. During the ages past God has tried the human race in every respect. The patriarchal dispensation ended in a corruption which even the deluge could not check. The Mosaic dispensation ended in the rejection and the dispersion of the covenant people. The Gospel dispensation ended in the apostacy of the apostolic churches and the reign of anti-Christ. But God is prepared to gain the victory yet. He promised in the end of time to establish that kingdom which shall stand forever, never to be overthrown, and hence the necessity of continuous revelation. DIFFICULTIES IN ASCERTAINING THE MEANING OF THE SCRIPTURES. In considering the question whether the Bible is sufficient for the guidance of men to salvation, it becomes a matter of great importance to ascertain whether the language employed by the sacred writers is sufficiently clear to be understood, in all main points at least. If the Spirit of God, in directing the composition of the books of the Bible, intended to make these books a code of divine laws whereby further revelation should be rendered superfluous, we may reasonably expect to find in the Bible clear language conveying the ideas in a manner to be easily understood by the earnest reader. We may expect to find no ambiguity, no indistinctness. Human laws are written with the greatest possible care. Lawmakers aim at clearness, seeing that this is indispensable when laws are made for the guidance of the citizen. Yet with all possible care in framing laws, it has been found that no law ever was framed, however carefully worded, that could not be construed in more than one way. Hence the necessity of a supreme court to which all cases can be appealed, the meaning of any disputed paragraph of the lay authoritatively given. No human law would ever be a complete guidance for the citizens without such a supreme court. {384} Now, the question is simply this: Is the Bible clear enough so that it undoubtedly can be understood in only one way? If it be, then there may not be any need for the "supreme court" of divine revelation to appeal to in order to ascertain its meaning, since this is in no instance doubtful. But if the Bible is not clear enough; if it is so worded that, in many instances, the same passage may be understood in more than one way, then further revelation is necessary in order to settle these points. If every passage of the Bible does not convey only one meaning and this unmistakably; if many passages can be, and have been, construed in various ways, and if divine revelation be abolished then we are exactly in this position: We have a code of laws and a collection of doctrines; but for the right understanding of those laws and doctrines we are entirely at the mercy of the sagacity or the stupidity of the (theological) lawyers with whom we happen to be connected. There is, then, no appeal, no authority, no certainty. Let us honestly consider some of the facts in the case, without shrinking from the inevitable conclusion. First, we are met by the sad fact that mankind has not yet been able to decide exactly how many and which of the ancient books really belong to the Bible. The Protestant churches now accept sixty-five books in all, viz., thirty-eight in the Old Testament and twenty-seven in the New. But Luther was not quite certain about the canonicity of all of the twenty-seven books of the New Testament. The Revelation of John was always suspicious to him, because he did not understand it, and the Epistle of James, he thought, was more fit to be burned than to be read. As to the books of the Old Testament, a much later and better informed critic, Michaelis, has proposed to exclude the two books of Chronicles from the canon, while others have had their grave doubts concerning the Song of Songs. But the Catholic church, so far from being disposed to diminish the number of books, has added all those which by Protestants have been called apocryphal. The whole apocryphal collection was by the Council of Trent, 1545, declared to be holy Scripture, and the council did so with some antiquity in support of the decision, too. For the book of Baruch is quoted as canonical by Origen, Athanasius, Cyril, and Ephihanius. Tobith, Judith, Wisdom of Solomon, Ecclesiasticus and the Maccabees are quoted as canonical by the great Augustine. Whether, then, the Bible should consist of seventy-nine books (including the fourteen apocrypha) or of sixty-five, or only sixty-one, excluding the two Chronicles {385} and James and the Revelation, is yet a question awaiting its final decision. And it would seem but reasonable not to abolish the immediate revelations from God until this problem has been satisfactorily solved. Secondly, accepting any of the above mentioned books as canonical, a great difficulty presents itself in determining the precise text. What the first authors wrote is in some cases impossible to determine. Let it be remembered that our present Bibles, with their divisions of charters and verses, are by no means exactly such as the first authors left them. Much is the work of uninspired men. The original manuscripts were copied in numerous editions, and it was always possible in copying to drop a letter, to misspell a word, to leave out a word, etc. Translations and paraphrases have been made. These were not always correct in every particular. In the case of the Old Testament the original authors did not write the vowels, but only the consonants. It was the work of later men to insert all the vowels, but whether these later men in all instances, or even in most, inserted the right vowels is another open question. At all events, if it were possible to prove that all the consonants of the Old Testament are identical with those written by the original authors, and therefore inspired, yet all the vowels, which are added many years afterwards by uninspired men, cannot be proved to be of divine origin or such as God originally intended them to be. A few instances may be quoted to illustrate the nature of such easily recognized changes as the sacred text has suffered. In Jonah 1, 9, the prophet says: "I am a Hebrew," where the original reading probably was (as the Septuagint has it): "I am a servant of Jehovah." The difference is between _Ivri_, Hebrew, and _Ivdi_, the servant of Jehovah. In I Peter ii, 3, it will always be dubious whether the correct reading is: "If ye have tasted that the Lord is _gracious_," or "that the Lord is _Christ_." The fact is that both these words were sometimes written with the letters _Chs_, standing for both _Christos_ and _Chrestos_, gracious. In Genesis i, 8, the words: "God saw that it was good" is wanting at the end of the second day's creation, but it is found in verse 10, in the middle of the third day's work, indicating a transposition. Sometimes verses have been added by later copyists. Such variations amount to many thousands in all, leaving the present text very far from satisfactory in its details. Theologians, in admitting this, as they are compelled to do by the facts, generally smooth the disagreeable impression over with the assurance that none of all these variations in {386} the text affect the meaning in the least degree. "The most inaccurate text ever written," they say, "leaves the truths of Scripture substantially unchanged." But this is evidently said more for the sake of the effect than for the sake of truth. For the theologians themselves--particularly the Protestants--_always_ insist on the very letter of the text. The little words "this is" were sufficient in the quibble between Luther and Calvin to cut the Protestantic party in two halves, each wishing to roast the other in hell. Yes, the theologians build doctrines not only on words but on _forms_ of words, discriminating between the meaning of the same words when used in this form or the other. In a text where words are so important, it is ridiculous to say that many thousand variations are of no importance. And besides, since we know there are many thousand variations, how do we know that there are not many thousand more which have not yet been detected? This question must be solved before we are prepared to admit that the Bible is a sufficient guide, and has done away with the necessity of further revelation. But we will pass by the difficulties thus far pointed out. We will suppose that we have settled beyond doubt the number of books to be accepted as canonical. We will suppose that the original text has been preserved, and that the translations thereof in our vernacular tongues are correct. All this we suppose, for the sake of the argument, and yet we will find the greatest difficulty still exists--that of understanding the sacred volume correctly. Indeed, this difficulty is so great that probably not one single man now living can understand it all, and those that understand part of it right do so by the aid of the Spirit of God. Some of the difficulties in understanding even the translations of the Bible may now be pointed out. It is admitted that the words used in the Scriptures are sometimes to be used in a figurative sense and sometimes in a literal sense. What words are, in each case, to be understood strictly literally and what figuratively must be left to the judgment of the reader. And from this fact numerous errors have arisen. People have sometimes allegorized where no allegory was intended, as Origen in reading that Abraham in his old age married Keturah. Now, he says, the word Keturah means "sweet odor;" and "sweet odor" refers to the fragrance of righteousness: Hence he concludes that Abraham in his old age became very pious or righteous, and that this fact is meant when Moses states that the patriarch married Keturah. {387} Equally absurd is the following _a la_ Swedenborg: "Adam represents the intellect and Eve the feeling. That Adam and Eve begat sons and daughters means, therefore, that the union between intellect and feeling is what produces knowledge in man." These instances are extremely absurd and the errors of this kind of interpretation are easily perceived. But sometimes the errors are not so palpable, although equally absurd. As for instance, when it is contended that the "kingdom" of Christ means a religion and not a real kingdom, or that "the first resurrection" means a revival of the principles for which the martyrs were killed. In such cases the errors are great, and hundreds of Bible readers commit just such errors, in many instances without even knowing it. Then, sometimes words that are really used figuratively are understood literally. You will see pictures, occasionally, where Lazarus is enjoying his heavenly bliss by sitting in the lap ("the bosom") of Father Abraham, the artist having misunderstood the figurative expression used by our Lord. This kind of error is more easily committed in reading the prophetical portions of the Bible. The prophets borrow words denoting natural objects in order to represent what is spiritual and abstract. Their books are hieroglyphical, although they do not draw their hieroglyphic pictures, as did the Egyptian priests, but describe them in words. Hence the great difficulty in interpreting prophecy. It is not less difficult than to interpret many ancient Egyptian records. The prophets, for instance, talk of a "horn" and mean a "crown" or a "kingdom." "Beast" is a usurping tyrannical power. "Key" stands for lawful authority. "Virgins" are faithful worshippers, not defiled by idolatry. Generally it must be borne in mind that every word should be understood as it was commonly understood at the time the Bible was written. Much minute inquiry, in fact more than most people are prepared to give, is needed in order to avoid errors arising from a violation of this rule. Sometimes a knowledge of Hebrew and Greek is absolutely necessary for the right understanding of a passage. In I Kings ii, 8, 9, David is made to say concerning Simei: "Hold him not guiltless, * * but his hoary head bring down with blood to the grave." This is, of course, a contradiction. And, besides, David had sworn not to kill Simei. It seems therefore as if one of the last acts of David was to break his oath and his royal word. But a knowledge of Hebrew idioms clears this up; for the word "not" refers to both clauses: "Hold him not guiltless, * * but bring not his {388} hoary head down with blood." That is the meaning, and Solomon understood it so. "The end of the world" spoken of in Matt. xxiv, 3 a Greek scholar will discover to be not the end of the physical world (_telos tou kosmou_) but the termination of the then existing economy; for the words are _synteleia tou aionos_. The interpretation of the whole prophecy of our Lord hangs upon this one word. Matthew (xii, 40) makes Christ say: "For as Jonah was three days and three nights in the whale's belly," whereas the fact is, that there is not, and probably never was, a whale in the Mediterranean. The Hebrew has "a great fish" (Jonah i, 17) which the translator of the Septuagint made into a whale, and the misleading quotation slipped into the New Testament from the Septuagint. Sometimes people put a mystical sense into the most plain expressions. Christ says: "But one thing is needful" (Luke x, 42) and many an edifying sermon has been preached upon this one "needful thing," and much curiosity has been needlessly excited to know what that one needful thing is that in itself is necessary and sufficient to salvation. People have been so eager to make a mystery that they have forgotten the fact that Christ for the time does not refer to salvation at all, but is speaking of a much more trivial subject, yet not less interesting or noteworthy. Christ has called on His friends, Lazarus, Martha and Maria. The two ladies are both anxious to entertain Him to the best of their ability. But Martha seems to have had an idea that lots of things were necessary in order to make a comfortable meal. In order to be ready in a hurry Martha wanted her sister to help her, upon which the Savior politely remarks that "only one thing is needful." There was no cause for so much serving. He would not enter their house as a stranger for whom they would have to prepare so many extra dishes. He would come as their friend and be entertained as such. This would give both sisters time to sit down and listen to His instructions, which after all was the "good part" of the entertainment. Stripping this narrative of the mysteries of theologians and letting common sense be common sense, we have a beautiful incident at once pleasing and instructive. Sometimes the reader will be misled by the numbers of the Bible, because he does not know how they originally were used. "Ten" sometimes stands for "several." In Gen. xxxi, 7, Jacob says that Laban had changed his wages "ten times," meaning of course "several times." Perhaps the division of the Roman Empire into "ten" as predicted by Daniel ought to be understood in the same way, since so far no one has {389} been able exactly to tell in what "ten" (the word taken literally) kingdoms that empire on its downfall was divided. If understood to mean "several" kingdoms, there is no difficulty. "Forty," in the same way, often means "many." "Seven" and "seventy" denote a large and complete number, although uncertain to the speaker. Sometimes a knowledge of history is required for the right understanding of passages. (Acts ix, 31): "The churches had rest throughout all Judea and Galilee" has sometimes been understood to have been the consequence of the conversion of Paul, whereas the real cause of this temporary rest was that at this time Caligula attempted to raise a statue of himself in the "Holy of holies" in the temple. The consternation which this caused among the bloodthirsty Jews made them for a time forget the Christian churches. Nor less important is a knowledge of ancient chonology, geography, of botany, of mineralogy, zoology, and archaeology in its various branches. But we cannot here multiply instances. To understand the Bible, even the plainist translation, all these things are necessary as helps, and yet, without the Spirit of God to lead into all truth, not all of these helps are sufficient; so numerous and so vast are the difficulties to be encountered in ascertaining the true meaning of the Bible. Nor need we be surprised at this. The various books are written in the remote antiquity. Language changes like all that is human. Words do not remain stationary in their significations. Every word has its own history, and antique literature always requires a knowledge of the history of the words. The authors of the Bible write each from his own standpoint. Some are lawyers, as Moses. Others are humble shepherds, as Anos. Some are learned men, as Paul and Luke. Others are uneducated fisherman, as Peter and John. Some are statesmen like Daniel. Others follow more lowly occupations of life, as Jeremiah. Some write poetry, others history, others letters and others visions. Some write in the deserts of Arabia, some by the banks of the rivers in Babylon, some in the palace in Jerusalem, some in prisons in Rome. Each has his own peculiarity of style, and to understand it all, you would have to be conversant with almost every branch of human learning. It is no figure of speech when Locke says that theology is the direction of all knowledge to its true end, or when Parley P. Pratt says: "It is the science of all other sciences and useful arts, being in fact, the very fountain from which they emanate. It includes philosophy, {390} astronomy, history, mathematics, geography, languages, the science of letters, and blends the knowledge of all matters of fact in every branch of art or research" (Key to Theology, p.2). Seeing now that such requirements are made upon us in order to understand the Bible, and that lack of knowledge necessarily involve misunderstanding of many of the sacred passages, we ask every reasonable being, Can it be supposed that the Bible ever was intended to be a substitute for immediate divine revelation? If it were intended for this purpose it has signally failed in its purpose; and if the Bible alone be intended to be the guide to heaven, it is to be feared that a majority of people will be led to hell for the simple reason that they never had an opportunity of mastering the difficulties attending their attempts at understanding what the Bible doctrines really are. "CHRISTIAN" SECTS AN EVIDENCE. If further proofs for the necessity of continuous revelation were needed, the deplorable state of the Christian world, where "each goes his own way," furnishes those proofs in abundance. The object God had in view in giving to His people men through whom He could reveal His plans and purposes was to "perfect the Saints" and preserve "unity of faith" (Eph. iv, 11-14). As long as the church had apostles and prophets, there was no necessity for the churches breaking up into factions or sects. Differences could arise, and did arise, but when referred to the inspired men, God, through His Holy Spirit always settled the difficulties, preserving the unity. Some instances, illustrating this, have been recorded for our information. In the church at Jerusalem, as the members increased, a feeling of jealousy grew up between the different nationalities. The "Grecians" thought that their widows did not receive a fair portion of the alms daily distributed among the poor, the "Hebrews" keeping all for their widows. Among the Jews the "Grecians," that is to say, such Jews that were not born in Palestine, were held in contempt like everything that originated outside the confines of the Holy Land. It was thought that the Jewish converts to Christianity had retained this feeling, and so neglected their foreign brethren. Now, here was a secret power of evil at work, strong enough to break the first church up into factions. For evil grows, if {391} not conquered, and what at first appears like a cloud, the size of a man's hand, develops into a terrible storm with thunder and lightning. Small as the matter appeared to be, it was an attempt at destroying the unity of the Church of Christ. But the church was equal to this occasion. Its foundations were solid and its guardians awake. The whole matter was laid before the apostles, and these found the proper remedy. "Look ye out among you," they said to the church members, "seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business." The people, on hearing this wise counsel, made their choice, and the apostles set the chosen apart for this office. And it may be noted as a characteristic feature of God's way of managing elections, in contrast to the farcical proceedings of the iniquitous world, that the seven men elected on this occasion were all "Grecians," judging from their names. The majority, prompted by the love of God, gave to the minority--the complaining party--the whole control of the distribution. The church was saved from the spirit of destruction. Unity was preserved. But it took inspired men to solve the difficulty in this way, so contrary to all rules, recognized among men (see Acts, vi, 1-8). The next instance is a difference concerning doctrine. As soon as the Gospel principles spread and were embraced by the Gentiles, a struggle necessarily followed between the Jewish and the Gentile element. Both had much to give up and much to learn from each other, before a complete unity could be secured. In this struggle, various questions were brought up for discussion, and amongst others this: Ought not a Gentile convert to first be circumcised and promise to keep the law, before he was baptized and incorporated in the church? Many Jewish converts held that this was necessary. For to them the entrance to the church ought to be through the Mosaic dispensation, to Gentiles as it had been to Jews. But the Gentiles considered this an unnecessary circuitous road to the church, holding that the acceptance of Christ and his ordinances was all that should be required. Here was a difficult question to decide, and the principle involved was one of vital importance to the whole Christian community. The danger of a split was great, but the church had inspired leaders, men who communed with God. To them the question was referred. And they decided it, not only according to the Scriptures but according to the revelation given for the occasion. "It seemed good," they say, "to the Holy Ghost, and to us, to lay upon you no greater {392} burden than these necessary things; that ye abstain from meats offered to idols, and from blood and from things strangled, and from fornication; from which if ye keep yourselves ye shall do well." (Acts xv, 28, 29.) Here is a decision arrived at under the direct influence of the Holy Ghost, and one that brought unity into the churches and joy among the various Gentile branches. Thus we see exemplified the object of continuous revelation, and the necessity of it. Without it unity cannot be preserved. "That ye may be one" as Christ is one with His Father, is, however, the very essence of Christianity, the mark on which it can be distinguished from the "world," which is all strife and contention. Destroy the unity, and Christianity is gone, or, since unity is impossible without continuous revelation, abandon such revelation, and Christianty is no more. It is noticeable that the Christian churches, as long as the inspired men were among them and they listened to their words, kept clear of all schisms. _So long_, we say, but no longer. For soon men arose who thought themselves too wise to listen to the counsel of inspired men. And such imposed upon themselves upon the church with big words and subtle sophistry, thus drawing many away from the path of righteousness. This was the work of the spirit of anti-Christ, and the result was schisms, sects. But still the spirit of revelation lingered among the churches, uniting the honest everywhere in the love of God and of one another, until after a long struggle amid persecution from the outside and rebellion from the inside, the Spirit of revelation was withdrawn. "The child was taken up to the throne of God." (Rev. xii, 5). The light gave way to darkness. Not that the Christian churches became annihilated, not that the doctrines preached by Christ or, what is the same, the Christian theology at once vanished. No! It was all there, but wrapped in darkness. Suppose yourself on a ship trying to make for the harbor on a dark, stormy night. There are the lights along the shore, according to whose guiding rays alone you can steer your course. But suppose all these lights are suddenly extinguished. You can see no more where to go. All your calculations are in vain. Those rays of lights from the lighthouses were just as necessary for your safety as are your maps and your compass. Something analogous to this happened to the world, or, rather to the Christian churches. The guiding light of continuous revelation was extinguished and {393} the ship left in darkness. At what precise time this took place we do not presume to say. But it is certain that the time of revelation did not extend much beyond the age of the apostles. The church was still there for years, but the lighthouses were not shining. What followed? The most pitiable confusion. The leaders of the church, no longer guided by inspiration, were unable to preserve love and unity. Factions became numerous and each faction leader claimed the supreme authority for himself. Contests for power ensued, accompanied by scandalous scenes. The church was abandoned, each faction constructing their own raft and each steering their own course, occasionally trying to sink other rafts as these by wind and current were driven out. This was the result of the withdrawal of divine revelation. People were in total darkness. They split on the most trivial questions as well as over the more important ones. What are we to think when we read the "history of the church" and find that "Christians" are trying to find out whether Christ was a real man or only an apparition! Or whereto had truth gone, when, after long struggles about the doctrine of the Godhead, it was finally decided, as the standard of orthodoxy, that: "Incomprehensible is the Father, incomprehensible is the Son, and incomprehensible is the Holy Ghost; yet not three incomprehensibles, but one." (Symbol Athan.)? Christ says: "This is eternal life, that they may know thee, the only true God, and Jesus Christ whom thou hast sent." (John, xvii, 3); Paul prays that he may know Christ and the power of His resurrection. (Philippians, vi, 7-10); and John says that we by keeping God's commandments, know that we "know" Him. (I John ii, 3), but the Church, as soon as the Spirit of revelation withdrew, declared that she was in darkness. God, she said, is incomprehensible. The contrast is so conspicuous that only a blind man can help seeing it. This spirit of darkness still enwraps the whole "Christian" world. The work of dissolution has been going on all the time, and is still going on. The "Christians" stand against each other like enemies on a battlefield. Nobody knows where to seek or to find truth. Has the Roman Catholic church the truth? or the Coptic? or the Armenian? or the Reformed church? or the church of England? or Luther's faction? or Methodists? or Baptists? or Presbyterians? or Irvingians or Adventists? or Universalists? or Quakers? Which has the truth? Which faction is the Church of Christ? {394} Paul says that factions are the result of a "carnal" condition. "For whereas there is among you envyings and strife, and divisions, are ye not carnal, and walk as men?" (I Cor. iii, 3.) The "Christian" world to-day, the Apostle then declares to be a "carnal" christendom. But to be carnally minded, we further learn (Rom. viii, 6, 7), is "death," and "enmity against God." The Christian world to-day is therefore in a state of "death" and "enmity against God." The word of God has pronounced His judgment, and all as a consequence of their having despised and rejected continuous revelation from God. This suggests the remedy to be applied: Divine revelation. God has promised, in the last days, "And it shall come to pass afterward that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions * * * * and it shall come to pass that whosoever shall call on the name of the Lord shall be delivered: For in Mount Zion and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call" (Joel ii, 28-33). And this promise God will fulfill. Revelations are necessary for the deliverance of His people in these last days, and God is faithful. Already the light of revelation has broken through the dark clouds of medieval errors. The prophets of God have again spoken, revealing _God's_ way of salvation. Will the "Christian" world believe? Or will they, like the Jews formerly, reject the light of revelation, to their own damnation? One objection, and only one, needs to be answered before we close this part of our investigation. It has been said that God prohibits people from adding anything to the Bible, since John the Revelator says: "If any man shall add unto these things, God shall add unto him the plagues that are written in this book" (Rev. xxii, 18). The prohibition is given for any "man" to add anything of his own to the book of Revelation, or to the word of God. And woe to the man who is preposterous enough to add his own productions to the sacred compositions of God! But neither this passage nor any other passage in the Bible states that God would never any more reveal anything. God does not prohibit himself from adding whatever He thinks necessary. In fact, God has added to the volume of the New Testament since the book of Revelation was written. The Gospel of John, and, in all probability, the three epistles of John, were all written after the book of Revelation. The latest {395} date assigned to the Revelation is 96 A. D., while others (and more probably) give it the date of 67 or 68. The three epistles were written 68 and the gospel 97, so that there is no possibility for thinking that God did not intend to add anything to the existing records. The Gospel of John is the last book of the New Testament. And in this very book we have the comforting promise of Christ recorded: "He (the Spirit) shall glorify Me: for he shall receive of Mine, and shall show it unto you. All things that the Father has are Mine: therefore, said I, that he shall take of Mine, and shall show it unto you" (John xvi, 14, 15). Here is a promise of continuous revelation. II. Having seen, now, that continuous revelation is necessary for the guidance of men unto eternal salvation, and also that God through his ancient prophets has promised to manifest Himself preparatory to the foundation of the kingdom of the Son of God upon the earth, it becomes necessary to enquire into the evidences that present themselves of the truth of the claims of Joseph Smith, the Prophet. Did God speak through him, or, was he an enthusiast, an impostor? This question concerns every human being. With a voice like that of the angel whom John saw in his visions on Patmos, Joseph proclaims in the name of the Lord: "Hearken, O, ye people of My Church, saith the voice of Him who dwells on high, and whose eyes are upon all men, yea, verily I say, hearken ye people from afar, and ye that are upon the islands of the sea, listen together. For verily _the voice of the Lord is unto all men"_ (Doc. and Cov. sec. i, 1, 2). For centuries past the world had cherished the thought that the voice of the Lord should no more be heard, when suddenly, thunderlike, a messenger appeared, heralding from one end of heaven to mother the above quoted intelligence. God has spoken. To the chosen seed these were, indeed, tidings of great joy, but the world at large, influenced, as the Jews formerly were, by priests and rabbis, denounced the messenger as a bold imposter. He offered the strongest proof a man ever can offer as a demonstration of the truth of his message; he gave his life, sealing his testimony with his blood. Yet a sceptical world refused to believe, refused, to a large extent, even to investigate. {396} What was, then, the nature of his message? That the day of the Lord is at hand; that the inhabitants of the earth must repent of their sins and false doctrines, and turn unto God; that those who would obey should be made happy in the kingdom of the Son of God, but on all disobedient souls fearful judgments would speedily fall. To prepare for the coming of Christ was the message sent from God to man through His servant, the Prophet Joseph. That was the nature of the message. It will be perceived that this is in full harmony with the sacred writ, and its very nature should be a sufficient proof of its divine origin. If it harmonizes with the Bible, how can it be false? How can those who believe the one reject the other? Is not that the very same contradiction as that of which the Jews were guilty who believed the sacred writings of the Old Testament at the same time they rejected Christ? Clearly, when the Bible is first proved to be true, everything that is in perfect harmony with the Bible must be true, too. In such relation to the Bible stands the divine message of which we are speaking. This is a subject that must not be treated lightly. The highest interests are here at stake--interests dearer than life itself, which lasts but a moment. If God has spoken to this generation, woe, woe, woe unto those who wilfully shut their ears and harden their hearts against the word of God! The antediluvian world was drowned by a flood because the people did not heed the warning voice. The cities of the plain were wrapped in flames and buried in a sulphurous tomb because they rejected the message of God. Jerusalem fell because she did not know the time of her visitation. And how can the present world escape a similar fate under similar circumstances? With these lessons of past ages before us, let every honest soul investigate the evidences of the truth of this message of the latter days. An honest investigation is the very least that can be demanded for a subject of this vast importance. The attention of theological students who are familiar with the evidences of the truth of Christianity is particularly called to the line of thought here offered, as it is proposed to show that the message delivered by Joseph Smith is supported by the same evidence as the message delivered by former prophets or apostles. Christianity and "Mormonism" must stand or fall together. If the evidence here presented is sufficient for the one, it is sufficient for both. {397} RETROSPECTIVE EVIDENCE. The books of the Old Testament abound with predictions foretelling the work of Christ on earth. It is distinctly predicted that a deliverer should come, "the seed of woman;" he should spring out of the people of Abraham; a new covenant would be made; the deliverer would be despised, put to death, and yet reign for ever and ever. Such wonderful predictions run like a string through the Old Testament, and are always pointed to as an evidence of the truth of Christianity. This is what is sometimes called retrospective evidence. Christ himself points to these predictions as such evidence. "Ought not Christ to have suffered these things, and to enter His glory? Beginning with Moses and all the prophets, He expounded unto them in all the Scriptures the things concerning himself." (Luke xxiv, 26, 27. Compare John v, 46, 47.) But the same prophets foretell with equal clearness the grand work in which the Latter-day Saints are now engaged, as will appear on investigation of the following passages. Isaiah has many remarkable predictions, some of which were fulfilled shortly after their delivery. Syria and Israel, for instance, were to be conquered by Assyria, before the infant son of the prophet could say "my father" (Isaiah viii, 4). The glory of Kedar was to fail in one year (xxi, 6), that of Moab in three years (xvi, 14), that of Ephraim in sixty-five years (vii, 8), that of Tyre in seventy years (xxiii, 15). Other predictions relate to more distant times. Thus that portion of his book which is contained in chapter xl to lxiv embraces the whole period from the Babylonian captivity to the end of the Christian dispensation. In this portion of the book the prophet predicts the deliverance of the Jews by Cyrus (xliv, 28; xlv, 1-5, xlvii); the return to Judea (xliv, 28), the coming, suffering and glory of the Messiah, the downfall of idolatry, the rejection of Christ by the Jews, and their consequent rejection by God; also their final conversion and recovery (lii, 3; lxii; lxv). Speaking of this last event, the final gathering of the Jews--an event which is about to be fulfilled in our own time--the prophet (chapter lv) says that there should be a people or a nation, previously unknown to the Jews, who should be willing to join the Jews in their worship of God Almighty. "Behold, thou shalt call a people which thou didst not know; and a people which did not know thee shall run to thee for the sake of Jehovah, thy God, and for the sake of the Holy One in Israel, for he hath glorified thee." {398} Could language more clearly convey that at the time of the final restoration of the Jews there should exist another people, too, who would share with the Jews the glory in store for them? In the next chapter (lxvi, 6-8) this other people is more clearly described: "And the sons of the stranger who follow Jehovah in order to serve Him, and to love Jehovah's name * * * those I will bring to My holy mountain, and they shall rejoice in My house." These predictions are very clear, and it is a literal fulfillment thereof that the Saints are called out of all nations of the earth so that they may form that one nation here spoken of, and the latter part of Isaiah's predictions are as literally verified as that part which relates to former events. Among the predictions of the prophet Micah we notice the invasion of Shalmaneser (i, 6-8), and Sennacherib (i, 9-16), the dispersion of Israel (v, 7-8) the destruction of Jerusalem (iii, 12). He also foretells the gathering of Israel and the exaltation of Christ over all nations. Speaking of the gathering of Israel, he says that a forerunner should first come, and this forerunner is described as a people with a leader at their head and Jehovah as their guide, alluding to Israel in the wilderness, where Moses was their prophet, Jehovah going before them. Thus saith Micah ii, 12, 13: "Certainly I will gather thee, Jacob, and bring together the rest of Israel. * * The forerunner (or rather the one who 'breaks' the way) goes before them; * * * the prince goes before them and Jehovah leads." In chapter iv. the prophet more fully describes what should happen before the gathering of Jacob: "At the end of the days the mountain of the house of Jehovah shall be established upon the top of the mountains, * * and the nations shall run thereto. * * * In the same days said Jehovah, shall I gather the remnant." Read chapter iv, 1-10 carefully. It predicts unmistakably that at the time of the final delivery of the Jews there should exist a people gathered among the mountains in order to serve the Lord, a people endowed with wisdom to exercise judgment in the affairs of the nations of the world, and yet be a peaceful, agricultural people, who had thrown away their swords for peaceful occupations. This prediction is as clear as any ever given concerning Christ and His work, and it is fulfilled in the gatherings of the Saints. If prophetic evidence is required, God has given it to us. Let us turn to Jeremiah, who flourished a hundred years later. {399} The chronological arrangement of the predictions of this prophet, as has been already remarked, is not very plain, but passages relating to the first salvation of Israel are easily recognized. Chapter iii, 15-18, are among these. Here the prophet in words that cannot be mistaken says that the house of Judah shall go to the house of Israel, and "they shall come together from the land of the north to the land which I have given your fathers." That this prediction does not relate to the deliverance from Babylon is evident from the fact that the prophet says: "the house of Judah shall walk with the house of Israel." The house of Israel must then already be gathered, or else the house of Judah could not go with them. At the return from Babylon Judah took the lead, and the Israelites who returned had to come to Judah. Judah took the lead. Here is a deliverance and return predicted in which Israel takes the lead. Israel must consequently be gathered as well as Judah and previous to Judah. Compare this with the message delivered through Joseph the Prophet, and the evidence is both strong and conclusive. No less clear is Daniel. In his second chapter, this great prophet predicts coming events with the clearness of history. Four kingdoms are described: The Babylonian, under the dynasty of Nebuchadnezzar; the Medo-Persian, the Grecian and the Roman. The last named is divided into ten, all of which in their composition carry the seed of their dissolution. Iron (political power) and clay (man-invented religion) mixed together, was their inheritance from Rome, and the cause of their weakness. But in the days of these ten kingdoms the kingdom of heaven is founded, a stone cut out without hands of man yet of miraculous origin; mighty as a mountain, and finally, superior to the finest metals, the most splendid earthly thrones. That this prediction was not fulfilled at the time of Christ is clear from two facts: First, that Christ came before the dissolution of the Roman empire; and, secondly, that Christ did not found a kingdom at all when He was here. Only by the most lamentable perversion of Scripture can this passage be made to apply to the first coming of Christ. It must apply to His second coming or have no meaning at all. But to His second coming it applies. Then His kingdom will fill all the earth, but the stone must first roll, and, while so doing, grow until it becomes fit to perform the work assigned to it. In chapter seven the prophet treats of the same subject. {400} The four kingdoms are represented by four beasts, and the ten kingdoms by ten horns; three of the horns or kingdoms are subdued by a little horn, the papal, anti-Christian power, which exercises its tyrannical reign, and overcomes the Saints for a period of one thousand two hundred and sixty years. Here, too, the time is fully defined, showing beyond the possibility of doubt that the restoration of the Kingdom of God belongs to this century, counting from the appearance of the little horn, the papal power. Thus the ancient prophets have spoken of the time in which we live, and their predictions are irrefutable evidence of the truth of the message accepted by the Latter-day Saints. Let us add one more testimony. John, the great prophet of the New Testament, while on Patmos, has a vision in which the Turkish conquest is shown (chapter ix). Four angels, bound in the great river Euphrates, are let loose to spread war and desolation upon the earth for a period of about four hundred years (Rev. ix, 15). Their great numbers are described, their armors, their national colors, their power to hurt an idolatrous "Christian" world, tormenting those who had abandoned the worship of God for the worship of Saints and images. After this (chapter x) a messenger appears with a little book, signifying that the Spirit of prophecy should again be manifested before "many people, and nations, and tongues and kings" (Rev. x, 1-11). How very clear is this prediction as to the great event of our time. In reading the vision we feel that John saw the youthful Prophet Joseph with the little book in his hand, and heard his mighty voice declaring that the fulness of times had come. "And the angel (or messenger) which I saw stand upon the sea and upon the earth (embracing both hemispheres) lifted up his hands to heaven and swore by him that liveth for ever and ever * * * * that there shall be time no longer, but in the days of the voice of the seventh angel * * * * the mystery of God should be finished" (x, 5-7). Is not this the very essence of the message delivered by Joseph the Prophet? With such frequency and with such clearness the Spirit of prophecy in all past ages foretells the work in which the Latter-day Saints are now engaged. If Christ can point to predictions as an evidence of His divine mission; if Christians can point to prophecy as an evidence of the truth of Christianity, why are not these predictions, these prophecies, equally infallible evidence of the truth of the divine mission of Joseph Smith? How one can be accepted and the other rejected I fail to see. {401} PROSPECTIVE EVIDENCE. Our Lord refers more than once to prophecies delivered by Himself as evidence of His divine mission: "And now I have told you before it came to pass, that when it is come to pass ye might believe." (John xiv, 29.) This kind of evidence has been called prospective. When we read, for instance, the prophecy of our Lord announcing the destruction of Jerusalem, compare the prediction with the description of the fearful event given by Joseph, and see how literally everything was fulfilled, we can understand what strong evidence the prophecy is of the divine mission of the Lord. Jerusalem, Babylon, Nineveh are all witnesses of the truth of the word of God, and their testimony is unanimously accepted by everyone who is able to trace the finger of God. The conclusion is this, that when a man foretells an event which no human wisdom could foresee, the occurrence of such an event is a sure proof that God spoke through that man. So God Himself reasons: "Who hath declared this from ancient times? Have not I, the Lord?" (Isaiah, xlv, 20-22.) If we apply this rule to the message delivered through Joseph Smith, we unavoidably reach the same conclusion. We are forced by the most plain logic to acknowledge his divine mission. The following is offered for consideration: In the Book of Doctrine and Covenants many predictions are given concerning the Saints, some of which have already been fulfilled, while others are still awaiting fulfillment. In 1830, when the Church was still in her earliest infancy, it was predicted: "Zion shall rejoice upon the hills and flourish before the final salvation of Israel" (Doctrine and Covenants, sec xxxv, 24, 25). This remarkable prediction is often repeated, and finally, in the year 1838, at Far West, Missouri, it is again announced: "Therefore, will I not make solitary places to bud and to blossom, and to bring forth in abundance, said the Lord? Is there not room enough upon the mountains?" (Doctrine and Covenants, sec. cxvii, 7, 8.) From the very foundation of the Church the Spirit of God, through the prophet, thus announces in no uncertain way that Zion, the Saints, should move to "the hills," "the mountains," "the solitary places," and there be prosperous, "blossom" gloriously. It must be remembered that these predictions were delivered at a time when no human wisdom could foresee such an event. When the Church was founded in 1830, there was no possibility--speaking from a mere human {402} point of view--of foreseeing her removal to the hills, much less that she would be removed and prosper in the "hills." Nor is there in the whole history of mankind anything analogous to this exodus of the Church. The probability, speaking from a human point of view, when the Church was founded, was either that she would be favored by the world and remain where she was, or that she would be crushed on the spot by an immense hostility. Either of these two occurrences might have been considered probable at the time; but none of them was predicted. The Church should blossom in the hills. Has not this prediction, delivered half a century ago, been remarkably fulfilled? Who can travel through the valleys of the mountains to-day, among fragrant gardens and orchards, and notice the friendly, peaceful homes that everywhere smile upon the stranger, or observe the condition of the Saints, without seeing that the predictions have come literally true? Zion now blossoms in the mountains. The fulfillment of these predictions has not been brought about by man, otherwise than in this way that ungodly men, without their own knowledge, were the instruments. The Saints were driven from place to place. They went not with a _calculation_ to fulfill prophecy, but because they could not help themselves. In the same way the Jews and the Romans fulfilled the predictions of our Lord. Anyone who will honestly consider these facts will see that the events prominent in the history of the Latter-day Saints indelibly mark Joseph Smith as a prophet of God. Other predictions delivered by Joseph the Prophet concern the nations of the earth. In 1832 the following prediction was given: "For after your testimony cometh the testimony of earthquakes, that shall cause groanings in the midst of her, and man shall fall upon the ground, and shall not be able to stand. And also cometh the testimony of the voice of thunderings, and the voice of lightings, and the voice of tempests, and the voice of the waves of the sea, heaving themselves beyond their bounds. And all things shall be in commotion; and, surely, men's hearts shall fail them; for fear shall come upon all men." (Doctrine and Covenants, sec. lxxvii, lxxxix, xci). True, this prediction has not yet in all its details been fulfilled; still, the events of the last ten years fully indicate that the time is drawing near when the "testimony of thunders" shall roll over the earth. I refer to numerous calamities which the last years have witnessed. Earthquakes, floods, {403} storms, fires, conflagrations, wars, anarchy have filled the newspapers with horrible reading matter. We need only remember the earthquake in Charleston, the overflow of the Yellow River in China, the conflagration of several theatres, the riots in Chicago. So noted have these years been for calamities of every description that astrologers have pointed out that they were caused by certain planets which, during the past years, have had a peculiar position in relation to each other and to the earth. Be this as it may, the fact remains that we live in a time of visitation--a visitation already foretold by Joseph the Prophet. Here, again, we see his words verified, and he himself vindicated as a prophet of God. Another prediction, the fulfillment of which is written in letters of blood on the pages of the history of the American nation, cannot be contradicted. In 1832 God declared through Joseph Smith: "Behold the Southern States shall be divided against the Northern States, and the Southern States shall call on other nations, even the nation of Great Britain, as it is called, and they shall also call upon other nations, in order to defend themselves, and thus war shall be poured out upon all nations." (Doctrine and Covenants, sec. lxxxvii, 3). Concerning this war, it was foretold that it should terminate in "death and misery to many, many souls." Also the place where the first shot was to be fired was foretold: "Verily, thus saith the Lord, concerning the wars that will shortly come to pass, beginning at the rebellion of South Carolina." (Doctrine and Covenants, sec. lxxxvii, 1; cxxx, 12, 13.) These minute predictions were given at a time when people generally did not believe it possible for the United States to engage in a war with each other. Those acquainted with the sentiments that prevailed in America at that time, all agree in this. Nay, even when the report reached the Northern States that their Southern brethren had actually commenced the tragedy, it was hard for the Northern States to believe it. There was no possibility at the time of Joseph for human sagacity to foresee this war. Yet the despised prophet predicted it with a clearness not surpassed by Isaiah or Daniel. Did it come true? Did the war break out in South Carolina? Was the slave question the _casus belli_? Did the Southern States apply to other nations for help? Every particular came true, and the world knows it, even if it fails to acknowledge that all had been predicted years before it happened. {404} It would be a reasonable supposition that the literal fulfillment of a prediction like this should be proof enough of the divine mission of the prophet. Or, what is required of a true prophet? Is not that enough that his predictions are proved to be true? In the case of Isaiah, Jeremiah, Daniel, John, nothing more is required. When we see that their predictions have come true we grant that they were true prophets. Must we, then, reverse every rule of logic in the case of Joseph Smith? Must we say his predictions have been fulfilled; _ergo_ he was a _false_ prophet? The absurdity of this is too great to need refutation. We know that an objection has been raised that the prediction of the war did not come true in every particular--that the war was confined to the United States, and was not poured out upon all nations. To this objection we answer that, in one sense, it was poured out upon all nations. The population of the United States consists, as is well known, of people from almost every nation under the sun, and England, Germany, France, Italy, Sweden, Denmark, all were represented in the armies of that war. All contributed to the death list in that long and fearful combat. How much misery, how much sorrow, how many tears did that war cause far beyond the borders of the great republic, when aged mothers and fathers, and sisters and brothers in the old countries received the intelligence that a son or a brother was wounded or dead? If we will consider this in all its consequences we will soon find that the expression, "War shall be poured out upon all nations" is no idle figure of speech. It is a stern fact. Thousands beyond the rolling waves of the ocean drank the bitter cup filled with the curse of that war. Understood in this way, the prediction is literally fulfilled in all its details. But it must also be remembered that we have not yet reached the last scene of the drama. It is a grave question with some clear-seeing politicians to-day whether the slave question has yet reached its final solution. If it has not, we may yet see the prediction in question fulfilled in every particular. The prediction itself plainly states that some time would elapse between the fulfillment of its various parts. Verse 3, D&C 87, foretells that the war should be caused by the division of the United States into two great parties, and that the Southern States should call upon Great Britain; "and thus war should be poured out upon all nations." Then verse 4 {405} explains that this should be continued "after _many days_," thereby that the slaves (the negroes) should rise up, and also the remnant (the Indians), and new wars, new bloodshed take place. The prophecy thus clearly marks two divisions, the events of which are separated from each other by a period of _many_ days, or years; for days in the prophetic language are always understood to mean years. Thus the prediction itself is plain. It foretells the so-called War of the Rebellion, its subsequent result as well as its causes. It further intimates that the question out of which it arose should be settled for many years, but that again the flames of war should be kindled and spread wider than before. The first part of this prediction has been fulfilled. The second belongs to the future. Having thus removed the objection made to the prediction, it may not be out of place to show that this way of putting close together, in prophetical sentences, events which are in time far separated from each other, is common to prophetical writers. In this respect the Prophet Joseph resembles the ancient prophets, a fact which ought not to be the ground of objection. Isaiah, speaking of the mission of Christ (chapter lxi, 1-3), says: "The Spirit of the Lord Jehovah is upon me * * to proclaim the year of acceptance of Jehovah and the day of vengeance of our God." Christ, in reading and expounding this text in Nazareth, reads to the middle of the verse, closes the books and exclaims: "To-day this scripture is fulfilled in your ears." (Luke iv, 21.) Indeed, with the coming of Christ the year of acceptance of Jehovah had come. The first part of the verse was fulfilled, but the second portion--the day of vengeance--was not yet. Thousands of years lie between the first part of this verse and the second. So the Prophet Joel, in his second chapter, verses 28-32, foretells in one sentence the wonders of the day of Pentecost (compares Acts ii, 16-21) and the great day of Jehovah, when no one can escape the judgments to come except those who take their refuge upon Mount Zion and in Jerusalem, events which are separated from each other by thousands of years. The objection to the prediction of Joseph Smith is therefore no objection at all, unless the ancient prophets must be rejected on the same ground. On the contrary, an honest investigation leads to the discovery that the very language of prophecy as delivered by the Prophet of this dispensation is in harmony with ancient prophecies, that they flow from one and the same source--the Spirit of God. {406} DIRECT EVIDENCE. With "direct evidence," theologians mean such evidence as is supplied by the miracles of the Lord and his servants. It is true that miracles are often appealed to as evidence of the divine mission of Christ. Nicodemus says: "No man can do these miracles that thou doest except God be with him" (John iii, 2). Christ Himself supports this view. "I have greater witness than that of John; for the work which the Father has given me to finish, the same works that I do bear witness of me, that the Father hath sent me" (John v, 36). "Believe me that I am in the Father, and the Father in me, or else believe me for the very works' sake" (John xiv, 11). Also: "But that ye may know that the Son of Man hath power on earth to forgive sins (He says to the sick of palsy), I say unto thee, 'Arise, and take up thy bed, and go thy way unto thine house'" (Mark ii, 10, 11). Here, clearly, miracles are furnished as evidence of Christ's divine mission. But it must be remembered that the performance of miracles is not always a proof of divine authority. The Egyptian magicians worked several miracles, it seems, in the sight of Pharaoh, thereby turning his heart away _from_ God. The disciples of the Pharisees at the time of Christ also performed miracles. They charged Christ with the crime of being connected with the powers of darkness, and that He by such aid cast out demons; to which charge Christ with holy indignation, replies: "If I cast out demons with the aid of Beelzebub, by whom do _your children_ cast out demons?" So that miracles were by no means something which Christ claimed as his exclusive prerogative. It has also been clearly foretold that anti-Christ should claim miraculous powers and thereby deceive many. "His coming is after the workings of Satan with all power and signs and lying wonders" (II Thess. ii, 9). "And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men and deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast" (Rev. xiii, 13, 14). From these passages it is clear that caution is needed in accepting this kind of evidence. Miracles may be evidence of the presence of God or the presence of anti-Christ. Nor is the performance of miracles always necessary to prove divine authority. A man may be sent from God in order to fulfill a very important mission without having to {407} prove this by miracles. Thus John the Baptist had a very important mission. He came to "prepare the way" for the appearance of Christ, yet it is not known that he proved his mission by miracles. It is true that Christ and His Apostles after Him worked many striking miracles, even the raising of the dead, but these miracles were, after all, not so frequent as has sometimes been imagined. Those men of God did not touch everything with supernatural power, healing every sick person they saw, raising every dead one, changing the common day occurrences of life into scenes matching the stories of the "Arabian Nights." Not at all. Their miracles were comparatively scarce; they were exceptional occurrences. Thus when Paul was incarcerated in Rome, the cold prison walls forming but a poor shelter for his body during the winter, and his resources probably being exhausted, he asked Timothy kindly to bring with him the cloak which Paul had forgotten at Troas, at the house of one of the brethren, called Carpus. (II Tim., iv, 13). The passage is as prosaic as it could possibly be, and has nothing supernatural about it. Still more, in the same chapter we hear Paul diligently plead with Timothy to come to Rome to him, for he was now alone. All except Luke had forsaken him, and among other misfortunes was this--that he had had to leave Trophimus sick at Miletum. "Erastus abode at Corinth, but Trophimus have I left at Miletum, sick" (II Tim. iv, 20). Sick? Why did not the great Apostle cure him instead of leaving him sick? If the Apostles had been such miracle-makers as modern fancy has represented them to be, an occurrence of this nature would have been impossible. But this is not the only one recorded. Timothy, one of Paul's converts and fellow laborers, is always spoken of in terms of high praise, and he is a noble instance of eminent gifts and grace in one young in years. This favorite of the apostle was sick, however, and in his letter Paul therefor exhorts him to be careful about his health: "Drink no longer water but use a little wine for thy stomach's sake and thine often infirmities" (I Tim. v, 23). Let those who have overestimated the frequency of miracles at the time of the first Christian churches, consider this passage well, and they will be likely to see their mistake. Here was a prominent man of the church, himself possessing great spiritual gifts, constantly suffering from "infirmities." Here is the great "Apostle of the Gentiles," whose power always was great, advising that prominent man to use a little medicine. {408} Why did he not promise him a miracle? Why? That we do not know, but this we do know, that miracles were never by God strewn round, "plenty as black berries." Anyone who will study the miracles of our Lord and his apostles, will find that they were always performed for the glory of God, and conveyed a lesson necessary and appropriate. Although individuals were thereby benefited, yet this was not the only or ultimate aim. Christ, for instance, heals with a touch a man whom the law had pronounced unclean, and whom no Jew would touch. He shows by His miracles that he is the Lord over disease, over demons, over physical nature, over brute creatures, in order that we may have confidence in Him in all things. We see him forgiving sins, answering prayers, direct (Mat. ix, 20-22), intercessory (23-26), united (27-31), and even unuttered (32-33). The same characteristics may be observed in the miracles of the apostles. They were never performed for selfish purposes, nor for the gratification of curiosity, never for the sake of show. The epistles explain that miraculous gifts, including prophecy, were given to confirm the truth of the Gospel, promote its rapid dissemination, and edify the churches. Such miracles, then, are from God, and may be relied upon as evidence of the truth of those revelations which they are intended to prove. Two questions now become appropriate in our investigation: Did miraculous manifestations follow the message of Joseph the Prophet, and, if so, were these miraculous manifestations of such a nature as to warrant the conclusion that he had his power from God? Let us see. In the year 1830 the Lord declared through His prophet: "And it shall come to pass that there shall be a great work in the land, even among the Gentiles * * * for I am God and mine arm is not shortened; and I will show miracles, signs and wonders, unto all those who believe on my name; and who shall ask it in my name in faith they shall cast out devils (demons); they I shall heal the sick; they shall cause the blind to receive their sight, the deaf to hear, and the dumb to speak, and the lame to walk. The time speedily cometh when great things are to be shown forth unto the children of men" (Doctrine and Covenants, sec. xxxv 7-10.) Here we have an unmistakably clear promise that miracles should attend the message of our Prophet; and this promise is repeated at other times. But was this promise also kept? Were those "great things" shown unto the children of men? Or was the promise a false one? {409} How could it be false? This was one of the very first promises given. When we remember how rapidly the Church spread in those early days, no other conclusion is possible than this: that the promise given was also kept to the very letter. Men are not so foolish as to follow a man who promises "great things" and never keeps his promises. This the ministers of the world have learnt, wherefore they wisely abstain from promising any "great things" before the millennium, possibly. It is always convenient to have a future to draw on during present poverty. But here is a man who, contrary to most ministers of the world, declares in the name of the Lord that the time had now come for the manifestations of "great things." Thousands heard this and believed, in itself a sure proof that "great things" really were shown. The sick were healed, the blind received their sight, the deaf heard, the dumb spake and the lame walked. At the time of Joseph it was generally accepted, even among the enemies, as a fact that the Prophet performed many great miracles. We remember a romance from that time wherein Joseph is represented as raising a dead lady. Of course, the author of this romance explains it as humbug, the apparent death being caused by a dose of morphine or something else. Other authors ascribe the works of the Prophet to magnetism. Joseph Smith, they say, knew the mysteries of magnetism and understood how to turn them to good account. These efforts on the part of the enemies to explain or account for the miracles of the prophet are a proof as sure as any one can desire that he showed those "great things" which he promised to show in the name of the Lord. Had there been nothing, the enemies would have nothing to account for. "He did it through magnetism" is the modern expression for: "He did it through Beelzebub." Had Joseph been an impostor, how easily that could have been exposed. Here he promises that the sick should be healed by faith. Yet no attempt has been made to prove that the promise was never kept, only that he kept it through magnetism! The enemies well knew that such works followed the testimony of Joseph the Prophet, works for which they could not account in the usual way. As an instance of how commonly the enemies believed in Joseph's power, the following well-known incident may be referred to. A man once came to the Prophet and asked him to show a miracle. It was not the Prophet's way to make "show" of such works; wherefore he positively refused. But the man grew impertinent and abusive, and talked lightly of {410} the work of God. Finally the prophet said in a voice which penetrated the soul of the miracle-seeking visitor: "You want a miracle. Tell me what you want. Do you want to be struck blind, deaf or dumb? In the name of the Lord God I tell you, you shall have it." Upon this the man left the presence of the prophet in a hurry. Now, why did not this man stay and have a fair trial? Joseph promised him a miracle. Why did he not wait and get it? Simply for the reason that he dared not. In common with all who knew Joseph, he was too well aware of the power of God through the Prophet. The enemies themselves are thus testifying to the fact that miracles attended this Prophet. Orson Pratt in his work has recorded a number of cases of wonderful healing. Nor are we referred exclusively to dead witnesses. There are still living men and women in Utah and elsewhere who were personally acquainted with the Prophet, and they are willing to testify, to the last of the great works they have seen with their eyes and heard with their ears, performed by the Prophet. Moreover, great works still continue. To deny, therefore, that miraculous manifestations followed the message of Joseph the Prophet is to deny facts. These miracles, on the closest investigation, will all be found to partake of the nature of genuine Scriptural miracles. Their aim is the glory of God, as they are always ascribed to Him alone, not to the power of man. Nor are they performed in order to glorify any one man, or set of men. They are performed as a confirmation of faith, not to produce faith. These points are important and instructive. While the miracles of the Catholic Church appear to be either silly nonsense or worked in support of some notoriously false doctrine, in order to gain proselytes, or otherwise exhibit their spurious origin, the miraculous manifestations following the Church of Christ exhibit no such marks. Their origin is divine, and they bear the divine in arks in themselves. Like God's works in nature, these miracles must be closely studied in order to be known in all their beauty. The indifferent pass them by without notice. There is nothing to "show" in them. But this is one proof of their divine origin. Man always works in a "showy" way when left to himself; God's ways are "in the deep." I have pointed out that true miracles are referred to as evidence of a divine mission. We have proof that such miracles attended the message of Joseph the Prophet. The conclusion {411} is therefore given. He was a man sent from God, and his message was divine. When applied to Christianity no one doubts the correctness of the conclusion, if he believes in miracles at all; but if the promises are granted and the conclusion accepted in the case of Christianity, what a fearful corruption of mind there must be in a man who can deny both premises and conclusion when the rule is applied to test the claims of Joseph the Prophet. Surely, in order to be consistent, we must either accept or reject both. A third we do not see. The evidence thus far considered is external and direct, appealing to our senses. Another class of evidence remains which has been called internal. Applied to Christianity this kind of evidence is thus explained: If Christianity is not of divine origin, it must be a cunningly devised fable. Which is the most probable supposition? Internal evidence tries to answer that question. The same process of reasoning by which this question is answered when applied to Christianity can also be applied to the message brought by Joseph the Prophet. If this message is not from God it must be from man; it must be forged in order to deceive and must be termed the greatest fraud of the century. It is either a divine truth or a diabolical lie. _Tertium non est_. Which is the more likely supposition? In order to decide this question we must consider the moral precepts given by the messenger, his own character, and the character of those who receive it and profess to follow its precepts. For it is very clear that any message which in itself is "good" and which also produces good results in the hearts and lives of men, is not likely to be from the evil one. What is good is from God. Was Joseph the Prophet a good man? Did he inculcate holy principles unto his fellow-men? Does the gospel he preached tend to make men holy? If so, his message must be from God. MORAL EVIDENCE. That the moral character of a man who professes to be a divine messenger is very important as an evidence of the truth of his message is admitted on all hands. The following is the opinion of an eminent writer: "The character of Christ is a wonderful proof of the divinity of the Bible. The Hindoo cannot think of his Brahmin saint other than possessing the abstemiousness and austerity which he admires in his living models. The Socrates of Plato is composed of elements practically {412} Greek, being a compound of the virtues deemed necessary to adorn the sage. A model of the Jewish teacher might easily be drawn from the writings of the Rabbis, and he would prove to be the very deflection of these Scribes and Pharisees who are reproved in the Gospel. But in the life of our Redeemer a character is represented which departs in every way from the national type of the writers, from the character of all ancient nations, and is at variance with all the features which custom, education, religion and patriotism seem to have consecrated as most beautiful. Four different authors have recorded different facts, but they exhibit the same conception, a conception differing from all they had ever witnessed or heard, and necessarily copied from the same original. Moreover, this glorious character, while borrowing nothing from the Greek, Indian or Jew, having nothing in common with established laws of perfection, is yet to every believer a type of excellence. He is followed by the Greek, though a founder of none of his sects, revered by the Brahmin, though preached by one of the fisherman caste, and worshiped by the red man of Canada, though belonging to the hated paleface." This very striking picture of our Savior is true in all its details. In the Gospels we see Him described as holy (John vii, xlvi, li, 8, 46, 10, 32; Matt. xxvi, lix, 27, 23, 24; Luke xxiii, 13-45); full of benevolence and compassion (John iv, Luke ix, 55; x, 30-37); kindness and affection (Matt. xiv, 27-31; Luke xix, 5; xli, 22-61; John xi; xix, 25-27); having meekness and humility (Matt. ix, 28, xviii, 22); moral courage, firmness and resignation (Matt. xxvi, 39-46; Mark x, 32; Luke iv, 23; John xi, 7; xviii, 4); abhorring hypocrisy and popularity (Matt. vi, 1-18; x, 16-39; xxii, 18; Mark xii, 38, 40; Luke xi, 44; John xvi, 1-16); being moderate and free from enthusiastic austerity (Matt. viii, 19; xxiii, 23; Luke v, 29, 35; John ii, 1; Mark xii, 17.) Looking at all these characteristics of our Savior, so eminently "good," and hearing Him solemnly declare that He has a message from God to man, we feel bound to admit that He is no deceiver. His words are true. He is the Son of God. Thus His character becomes an evidence. Now, concerning the subject under consideration, must we not also admit that Joseph the Prophet was a man sent from God, when we find that his character is in perfect harmony with those qualities that are peculiar to a servant of God? Those who want to investigate this are referred to works {413} extant, which treat on the "Life of Joseph Smith," and I think any unprejudiced reader will feel impressed with the fact that Joseph was a good man--a "man of God." How he urges holiness as the condition of happiness! In his benevolence he seemed boundless, embracing every race of humanity, white, red and black! His kindness and affection are touching. Of meekness and humility he exhibits the most striking examples which shall ever be worthy of imitation. The moral courage and firmness which prompted him to face a hostile world and to die "calm as a summer morning," must be admired. His straightforwardness, for which hypocrisy ever stood rebuked, is well-known to his friends and acquaintances. His whole career and the doctrines he taught are indisputable proofs that, although he was inspired by a noble enthusiasm, yet he was far from being what is called an enthusiast. Here, then, we find all the marks of a true disciple of Christ, proving, if anything at all, that Joseph the Prophet, was a man of God. His message must be therefore from God, too. We know that his antagonists have done all in their power to prove the bad character of the prophet. But we also know what credit must be attached to slanderers inspired by bigotry and hatred. Were we to draw our information from such sources concerning Christ himself, we would have to reject even Him, the spotless Lamb of God. For the enemies did not fail to stain the character of Christ. "He casteth out devils through Beelzebub, the chief of the devils" (Luke xi, 15.) "Say we not well that thou art a Samaritan (an infidel?) and hast a devil?" (John viii, 48.) A special charge against Jesus was that He was a drunkard (Matt. xi, 19), and generally he was accused of being on intimate terms with "sinners" (Luke xv, 2), by which term the Jews understood outcasts, reprobates, the company of which was contaminating in its influences. Finally, as is well known, our Savior was tried and condemned to death by the ecclesiastical authorities for blasphemy and by the civil court for treason. Must all this be believed? Certainly not. We know that those charges were dictated by hatred. Neither must we believe what hatred has dictated against Joseph the Prophet. After all, the most diligent slanderers have not been able to bring anything against the Prophet worse than was brought as a charge against the first Christians. When a great calamity befell the Roman empire, or a part thereof, the Christians were the originators. Pests and famines, it was thought, came {414} on account of the Christians, or even that the Christians made them through secret exorcisms in their private meetings. During the reign of Nero, Rome was consumed by a conflagration that lasted for seven days. Five-sevenths of the city were laid in ashes, including temples, palaces and other monumental buildings. Although the embittered people had reason to believe that the emperor himself had caused the fire, yet as soon as the report was started that the Christians had done it, this was willingly believed and a persecution broke out in which most of the apostles of our Lord were cruelly put to death. That the Christians practiced bloody sins in their meetings, that they killed and ate the children and that they plotted against the state were common charges. But we know that these and similar accusations had no foundation in reality. A very strong proof (as anyone acquainted with human nature will admit) that Joseph the Prophet was a man whose life corresponded with his teachings is the fact that those who knew him best from private intercourse with him were his most earnest admirers. His wife, his brothers, his parents, are all found among the first who joined the Church. How could this be if Joseph the Prophet had not in his daily life been a living witness to the fact that he really communicated with God? This is well worth consideration. A man who professes to have a divine message-must live accordingly or else stand rebuked as a liar before those who know him. Not less remarkable is the fact that even apostates testify to the truth of the claims of Joseph. Thus David Whitmer, although his position towards the Church in later years was not exactly a friendly one, yet on being asked if he believed that Joseph was a true prophet, he invariably answered: "Do I still believe that Joseph Smith was a divinely inspired prophet? I know he was; it is not a matter of belief," and this testimony the old man has given to the world on his very death-bed. Considering all this, we must conclude that the life of the prophet and the doctrines which he taught were in such harmony with each other as to impress his surroundings and friends with the fact that he was a man of God. If so, his message must be divine, for no evil power could operate through a righteous person. This kind of evidence, however, is more to be felt, as it were, than described. Its force on the mind will depend on the moral character of the investigator. Pure minds, practical in holiness, will feel its force stronger than other less pure {415} minds. All will depend on those "relationships of spirits" of which even poets have dreamed. The Nathanael, the "Israelite, indeed, in whom is no guile," could feel in the mere presence of Christ, through the Spirit, that emanated from Him, that here was more than man, and he had to exclaim, "Rabbi, thou art the Son of God; thou art the King of Israel." So will men whose hearts are pure, in following Joseph the Prophet through his short but exceedingly eventful career, certainly feel in their hearts that here is a messenger of God and perhaps sing with the poet: "We thank thee, O God, for a Prophet, To guide us in these latter days." PECULIARITIES OF THE MESSAGE. When Christianity was introduced into the world it was brought in contact with many different religious and philosophical systems. The Romans were proud of their military glory, the Greeks of their superior wisdom. Among the Jews a pharisaic spirit prevailed, and the whole nation was divided in factions. They mutually hated each other and all agreed in hating their Roman oppressors and the gentile world at large. A mere human teacher, it has been justly said, would under such circumstances have become either a partisan or have flattered each sect by exposing the faults of the rest, or he would have endeavored to gain the favor of the nation by condemning their conquerors. Instances of this kind of _Bessermachen_ are not unheard of in our time among the "Christian" world, when all stress is often laid on one principle at the sacrifice of the rest. But Christ did not follow this course. He stood up as an independent Teacher, rebuking all error, condemning all the sects, and yet taught principles contrary to the inclinations of the human heart. Hence, Christianity has several peculiarities of its own. In opposition to an empty ritualism it teaches personal holiness as the condition of eternal happiness. All men are alike brought before the bar of God. Even those who have been apostles and worked miracles will fall condemned if they be workers of iniquity. It bids men return good for evil, not to "get even" with everybody; it instructs men to love their enemies, to be humble and forgiving, qualities which philosophers considered weaknesses instead of virtues; it places every race and every station as on a level before God, except for the free mercy of God, whose choice has fallen upon one individual {416} or one section in preference to another. Such doctrines were acceptable to none, and yet they are again and again repeated and enforced. In the teachings of Christianity, moreover, sin is always spoken of as transgression against God, a contrast to the idea prevalent among the Greek philosophers, who taught, according to Cicero, that "the Deity is never displeased, nor does He inflict injury on man" (De Off. iii, 28). God is traced everywhere--in nature, in history, in revelation; and as for men's acts, they are traced to their very source in the human heart, and there, if evil, condemned. Christianity does not content itself with condemning sin, when already committed, like every human law; but it condemns the thought, the feeling, if not pure, thus striking at the very root of sin. Well may we, when we rightly understand these facts, with the theologians exclaim: "It must be felt that the morality of the Gospel is not of man. Bad men could not have taught such truths, and good men would not have deceived the people." But when we apply this great truth to the subject under consideration we reach the same conclusion. The message delivered by Joseph the Prophet, like Christianity in its primitive purity, has peculiarities of its own, all of which prove it to be from God. First of all, let us consider the importance which this message attaches to faith. While theologians of the world either give the pre-eminence to works, like the Catholics, or like Protestants, give to faith a secondary place in their system, here comes a young man and declares, "Faith is the first principle of revealed religion, and the foundation of all righteousness." He gives to faith its right place as the very beginning of the new life, the foundation of the structure. Where had he learnt this? There is not a theological school within the sphere of our knowledge which has discovered this great truth. Men had for centuries been exhorted to repent first and then try to believe, as if it were possible to produce repentance without faith. Or, men were instructed to do good, as if works could be meritorious without faith. Not only is faith placed in its right place, but the definition of it is given strictly in harmony with ancient revelations. Faith is declared to be the only principle from which obedience and success can flow. In relation to God faith is, indeed, a confession of our weakness and utter inability for everything that is good; and yet, as to success in all things pertaining to our {417} exaltation and glorification, it is omnipotent. (See Doc. and Cov. Lectures on Faith). Now, from whence had the youthful Prophet this discovery taught in the Bible, but not understood by the world? Who had pointed out this great philosophical truth to him? Who but God. Nor is this all. In the message delivered through Joseph the Prophet, faith has been established on the only sure foundation ever given: The Word of God--REVELATION. This was done at a time when almost everybody thought revelation a thing of the past. No theologian in the whole wide world had discovered the great secret that faith must be based on a communication from God, given not only to people who belong to antiquity, but to the individual who is required to believe. Let everybody honestly investigate the real cause of the weakness of faith as it exists among men. How is it that, notwithstanding all preaching, faith is almost extinct on earth? It is this, that people are required to believe _only_ that which God said anciently. This is the real cause. We are so constructed that we cannot by any force of will take the same lively interest in what happened thousands of years ago as what happened to-day; nor can we realize in the same way what happens to others as that which immediately concerns ourselves. Hence, naturally, all the preaching about what God revealed formerly has only a weak impression comparatively, and it does not make the effect that it should. The faith it produces is something as powerless as faith possibly can be. In order to produce this, preachers are under the necessity of resorting to all sorts of sentimental anecdotes, death scenes, war scenes, dreams, etc., or even to drums and tambourines. Revivalists know the effects of these artificial methods and prefer them to the simple tale of Him who died on Golgotha--a proof of the poverty, spiritually, of the prevalent systems. Now, how is this changed by the simple announcement: "God has spoken!" This at once stirs the whole world and the whole hell and something definitive comes out of that. It produces either faith or condemnation. Where faith is the result it is a strong faith. What gave the former-day Saints the power to endure all for their religion? What gave the Prophet and his fellow martyrs power to endure all hardship and death at the hands of enemies? This assurance: God has spoken. God has revealed His will. Such faith this assurance will always produce. How had Joseph the Prophet come to discover this fundamental truth? No Catholic, no Lutheran, no Episcopalian, {418} no Presbyterian, no Methodist, no Baptist was in the position of teaching Joseph this truth; none but God. Let us further consider the great truth revealed in these last days concerning God. While all the world, as far as the influence of Christianity is felt, knows how to repeat the words of the prayer which our Lord taught His disciples: "Our Father, which art in heaven," yet who has understood this one word "Father" in its full meaning? We call upon every honest, believing soul in the whole world to inquire into his own mind and see whether this beautiful prayer before the days of Joseph the Prophet had any more significance than being a beautiful figure of speech? Or was there one single theologian who had understood that God really is what He teaches us to call Him, Father? If there be, we are not aware of it. But here comes a young man, educated in no school, formed according to no existent religious system, and opens up to us an infinite view of eternities past and eternities to come by declaring that God is in reality our Father, that we are His children, and that we are here for certain purposes, which accomplished will bring us back to an eternal home, in a circle of real brothers and sisters. Say, O ye inhabitants of the world, can this glorious truth emanate from anybody but God? Another peculiarity which marks this message is the importance it attaches to obedience to God. "By the prayer of your faith ye shall receive My law," (Doc. and Cov., sec. xli, 3); "None shall be exempt from the justice and the laws of God" (Ibid, cvii, 84); "Verily, I say unto you, that in time ye shall have no king or ruler, for I will be your King and watch over you; wherefore hear My voice and follow Me, and ye shall be a free people, and ye shall have no laws but My laws when I come, for I am your law giver." (Ibid, xxxviii 21, 22). Had Joseph the Prophet received his instructions from men he would have appointed a pope, a bishop, a presbytery, a synod, or something similar as the highest authority of the Church, but he did not. For God alone obedience is demanded; a proof that he was a messenger of God. This will be better appreciated when it is considered that, although obedience is required, yet the liberty of man is fully preserved. Obedience is required, but not from fear, not from servitude, but from free choice. In looking over the history of the world we find that it has always been the great trouble of mankind to find the proper middle way in this respect. Nations have had their liberty, but it has not been {419} possible to regulate this so as to give no room for abuses. Liberty has been perverted into lawlessness; the people have been the victims of unprincipled agitators who, under the cover of patriotism, seduced and robbed the masses, until the people, tired of this "liberty," after many sufferings, rose and laid the power down into the hands of a few, or even of one, preferring the chance of having one or a few public robbers to many thousands. But as anciently Scylla avoided, Charybdis was near, so here. What was once done as a safeguard against spoliation and lawlessness became in course of time a curse. It developed into despotism. The people suffered for centuries perhaps, but finally the oppression becoming too great, the burdens too heavy, the people rose and crushed the tyrants under its weight. Freedom was again established, and the progress in the circle again commenced. For these two extremes, equally dangerous, despotism and licentiousness have always been the trouble with mankind. Now, here comes a young man, Joseph the Prophet, who had studied no politics, no history, and teaches us a system by which both these extremes, both these dangers are to be avoided, how to obey without becoming serfs, and at the same time to enjoy personal liberty, without placing us in danger of licentiousness. If God had not taught the prophet this "Doctrine of common consent," who had? Who was his teacher? Another peculiarity, not less marked, is found in what might be called the rites observed in this last dispensation. Almost the entire world had lost the right form of baptism, for instance, and all had forgotten the true signification and use of that rite. A man who had only human wisdom for guidance would under such circumstances probably have either disregarded the act altogether as a mere outward form or would have attached very little importance to it. Both these tendencies are found abundantly among Christian professors. But here comes a young man and teaches us not only the right form of baptism (although this was the most unpopular one), but also its true signification and its use both for living and dead. Looking at baptism, the doctrine of gathering, the temple services, all the rites revealed through Joseph the Prophet, as an acceptable worship, we must ask: "Is it possible that all this is from men? Is it likely that a deceiver would have taught doctrines so unpopular, so little calculated to gain public favor?" We think not. When a man wants to deceive he must follow popular roads, flatter the vanity of the masses, {420} yield to their prejudices and establish himself on the very ground of their ignorance. Advanced truth, truth trampled under the feet of men, always comes from God. People who know the religious observances here spoken of only from representations given by a hostile press, where everything is ridiculed, cannot, of course, appreciate the force of the proof they convey. But every one who is familiar with these to the Latter-day Saint's peculiar rites, and who understands that their sole object is to teach the people "Holiness to the Lord"--any one who shall consider that similar means were adopted under the grand Mosaic dispensation in order to impress the people then living with this same lesson, "Holiness to the Lord," and any one who perceives how wonderfully well these rites, in every detail, are calculated to impress this very idea, that without holiness no one can see the Lord, he will feel in the contemplation of all this that here surely is the wisdom of God revealed to man. No analysis, however, can do full justice to this subject. It must be felt and realized in the experience of man in order to be appreciated. In conclusion, like Scripture itself, the message of Joseph the Prophet begins its work with a recognition of our fall, our total ruin; it then brings the soul into harmony with God and with itself; it enlightens and educates the conscience, quickens and purifies the feeling, subjects instinct to reason, reason to love, and all to God. It provides us with ample means for reaching happiness never dreamt of, worlds without end. Hence, the conclusion necessarily follows that the man who taught us this must himself have been a scholar of God. EFFECTS OF THE DOCTRINES. When investigating the claims of a religious system it becomes necessary also to consider the effects which such a system produces in the lives and characters of those who embrace it, as well as its general influence. If a tree is known by its fruits, so are also doctrines. Those that produce good fruits cannot be evil. It is, therefore, customary to refer to the effect of the gospel in the first part of our era as an evidence of the truth of its claims. These effects are well-known and worthy of consideration. Paul points out that some of the Corinthians had been "fornicators, adulterers, thieves, drunkards," previous to their embracing the gospel; but now they were "washed, sanctified, and justified" (I Cor. vi, 11). Peter speaks of some of the converts as having once been "walking in lasciviousness, {421} lusts, excess of wine, revelings, banquetings, and abominable idolatries" (I Peter iv, 3). But these sinners who lived in a dissolute age and under the worst of governments, became converted, became eminent in virtue above their fellowmen. This eminence is acknowledged by all unprejudiced writers of the age. Clement of Rome (A. D. 100) says: "Who did ever live among you that did not admire your sober and moderate piety and declare the greatness of your hospitality? You are humble and not proud, content with the daily bread which God supplies, hearing diligently His word, and are enlarged in charity." Justin Martyr (A. D. 165), formerly a Platonic philosopher, says: "We who formerly delighted in adultery, now observe the strictest chastity; we who used the charms of magic have devoted ourselves to the true God, and we who valued money and gain above all things now cast what we have in common, and distribute to every man according to his necessities." It has been supposed that the United Order of which we read, and which was founded in Jerusalem at the commencement of the Church, very soon collapsed. But, judging from this expression of Justin, it appears that that order still existed more than one hundred years after Christ. Minucius Felix, to a heathen opponent, says: "You punish wickedness when it is committed. We think it sinful to indulge in a sinful thought. It is with your party that the prisons are crowded, but not a single Christian is there, except it be as a confessor or apostate." The influence of the gospel was gradually felt among the heathen nations who heard it. In Greece, men like Lycurgus and Solon had encouraged impurities. At Rome they were openly practiced and approved; and nearly all ancient nations are said to have commended self-murder. Human sacrifices and the exposure of children were allowed. But wherever the gospel was preached and believed all such practices were condemned and finally destroyed. That this was not the work of civilization, but of the gospel, may be gathered from the fact that it was nations far above the humble Christians in refinement and education, who committed the greatest outrages. Suppression of sin never keeps pace with the progress of civilization, but with the triumph of the gospel. Another effect of the gospel was the many charitable institutions that always followed in its track. The relief of distress and the care of the poor are peculiar to Christianity. The gospel, if rightly understood, would have already abolished the horrors of war, prevented slavery, put down feudal {422} oppression, made all men brethren. For such are its doctrines, that when once understood and practiced, they will naturally exterminate all miseries of the human family. These effects are truly wonderful, and may justly be appealed to as evidences of the truth of the gospel. But are such effects less strong evidence of the divine origin of the message of Joseph the Prophet, when it can be proved that they invariably follow the acceptance of this message? We think not. Here are facts open to the inspection of everybody. We need not refer to a bygone antiquity to ascertain the effects of this message upon the people who have accepted it. The Latter-day Saints live to-day and their works may be scanned by all. Every honest investigator will find that the fruits produced to-day, as seen among the Latter-day Saints, are precisely the same as those which were seen among the early Christians, and to which we have above briefly referred. We do not say that everyone who professes to be a Latter-day Saint is an evidence of the divinity of the gospel. Nor was every individual who professed Christianity an evidence of its truth. On the contrary, many, even in the apostolic age, showed by their deeds that they were nothing but professors; and it is clearly not the profession that is the main feature. A man may profess to be what he is not. Nor do we contend that the Latter-day Saints, considered as a religious community, are the best people on the earth. This is not for us to decide; nor is that our present question. The Saints may be the best people, taken as a whole, or they may not; yet in their present stage of development they have reached a high standard of excellence that is most desirable. This, however, does not affect our present argument. What we do contend, and what we urgently invite everybody to ascertain for themselves, is this: that the message delivered through Joseph the Prophet, when accepted and honestly carried out in practice, has a tendency to change men for the better and produce fruits of faith, hope and charity, thus proving its divine origin by its fruits; for no deceptive fraud could produce these fruits. This is what we contend. Facts speak for themselves. We live in an age when social questions threaten to blast society to its very foundations. Where in the whole world have these questions found their only possible solution to the satisfaction of all parties concerned? Not among the various religious bodies of the world; not among the capitalists, nor among the anarchists, communists, socialists, or nihilists, but {423} among the Saints. Over the thresholds of their peaceful homes these troublesome questions--ghosts at the appearance of which the world trembles--cannot enter. In the valleys of the mountains they are unknown, and must remain so as long as the Gospel is being carried out in practice. Again, who has solved the question of the true relation between the sexes, at once assigning to marriage its divinity of origin and eternal importance, thereby checking the waves of sin which inundate the world, and securing happiness to all? We answer: The Latter-day Saints. One of the first fruits seen as the result of their doctrines is absolute purity. Further, who fills the prisons as criminals? Not the Latter-day Saints, but outsiders, those who habitually speak of the degradation of the "Mormons;" those Christian associates give the stuff that contributes to the filling up of the prisons--a fact which of itself ought to be enough to convince the whole world of the divine origin of the message delivered through Joseph the Prophet. It is clear that doctrines which are strong enough to keep humanity from committing crimes--to which every human heart is more or less inclined--must be from God. It may be asked, who fills the saloons and gambling hells? Who swears and lies and slanders? Who is proud and vain, lazy and filthy? No one who has accepted the Gospel in reality--no Latter-day Saint. The Saints are, as such, temperate, industrious, humble, clean, loving, forbearing, long-suffering, rejoicing, fearing God; in short, bearing the fruits of righteousness. Such virtues the Gospel enjoins and such fruits always accompany its real acceptance. Could we speak of all the cases where men who were in every respect worldly, walking in sin, accepted the Gospel and became changed in every respect, this evidence would, indeed, amount to demonstration. Thousands are our witnesses to these facts--men who were fallen, on their way down to ruin and hell--families who have been happy by the restoration of their fallen ones to virtue, to society and to God. Finally, has the world exhibited any nobler examples of self-sacrificing faith, of firmness and endurance under suffering and persecution than have many of those despised followers of the martyred Prophet? True, persecution has been raging against the Saints; but, like the palm tree, which is said to grow all the higher the more weight there is placed thereon, they have stood firm; in persecution they have been patiently enduring, knowing {424} that, after all, God is the Supreme Ruler, and with this knowledge they have faced all adversity calmly and risen through their faith and hope far above the plots of those who know not God. Such, then, are the effects of the message under consideration. Well may we ask: Is it possible that such noble fruits of faith, hope and charity could be produced from anything that men could invent? An honest inquirer must answer in the negative, "The fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance" (Gal. v, 22, 23), and it is evident, therefore, that where these are found the Spirit of God is manifested. Here, then, we again arrive at the same conclusion: Joseph the Prophet was sent from God. If he was not, his whole career would be an enigma, and his work the most profound of mysteries. Then we would have the problem of a man working a system of peculiar doctrines for the salvation of mankind, a religion producing the fruits of the Spirit in accordance with the Gospel of Christ; and all this through whom? Through mere human wisdom? Or, shall we say through the devil? Can any rational man for a moment think that the devil, even if he felt so inclined, could frame a moral system the effects of which upon men would be purity and holiness? The idea is so absurd that it is hardly worthy even of suggestion, and yet the Rev. Mr. Lamb has suggested that the faith of the "Mormons" is possibly due to "demoniacal" influence--a theological possibility which the reverend gentleman may have from studying the theology of the Pharisees, who were perplexed at the manifestations of the power of God in Christ. No honest man, however good an opinion he may have of the devil, can honestly believe the adversary of God capable of making men holy and virtuous. Nor is it possible for mere human wisdom to do it without the aid of God. Our only alternative is to acknowledge the hand of God, and humbly bow in obedience to the message delivered through Joseph the Prophet. SPIRITUAL EVIDENCE. Stronger than any of the evidences thus far considered is another kind of evidence which may be called spiritual, being the testimony of the Holy Spirit in the soul. This testimony has been promised to every one who is willing to "do the will of God." {425} When the Holy Spirit enlightens and operates upon the heart and mind of man, he is made to perceive intuitively, as it were, the perfect truth of the message of which we speak. Having received this testimony, a man is no longer dependent upon demonstrations for his belief. His eyes are opened; he can see for himself. What a miserable existence we should have on this earth if everything had first to be "proved" to us before we would accept it as truth. We see that the sun shines; we hear the harmony of music; we feel or we are conscious of our existence. Such facts we do not require anybody to prove to us. So is it when our spiritual nature has been quickened and called into activity by the operations of the Holy Spirit. We "see the kingdom of heaven;" we feel and are conscious of its blessings through our spiritual senses. This is the testimony of the Spirit in our soul, and the strongest evidence that can be produced. When we are told through the Gospel that "Ye have strayed from Mine (God's) ordinances," and "broken His everlasting covenant," and that "every man walketh in his own way," we feel this to be true. When the word of revelation declares that men stand incriminated before the bar of God, not only for the _acts_ of transgression, but also for a deep and inveterate _habit_ of ungodliness in the innermost recesses of the soul, we feel this to be so. If man, when honestly searching himself, found that, after all, he is good enough, and his desire is to serve God, to keep His commandments; that his highest anxiety is to promote not his own interests but the kingdom of God, then he might feel that the message which depicts man as a sinner, outwardly and inwardly, is not from God. But through the aid of the Spirit he feels the truth of the Gospel when it condemns sin, and is (with the Prophet) led to acknowledge the "_corruption_ of human nature," as such. (Pearl of Great Price, p. 92.) This is not all. Through the same Spirit he is led to feel that the provisions made through the Gospel are more than sufficient to restore himself and the human family at large, and even inanimate creation, to all its original beauty and glory. Is man guilty? Here is the pardon provided. Is he corrupt? Here is provision made for his edification. Is he surrounded by temptation? Here is divine strength imparted unto him. Is he surrounded by problems, many of which he cannot solve? Is he dying and fears a coming eternity? Has he lost his dearest upon earth, and feels as if life itself were lost? Oh, here are remedies for all wants. Here is a Gospel {426} that opens the eternities to the eye once dim by tears, perhaps, and for the views the soul here perceives, all earthly troubles vanish like a light cloud, and the following words of Paul become clear: "For I reckon that the sufferings of this present time are not worthy, to be compared to the glory which Shall be revealed to us." (Rom. viii, 18). Thus it is observed that the message given is precisely what we in our fallen condition wanted, and, let us say, what we might expect from a merciful Father. To this comes also that the experience of the believer in the message harmonizes exactly with the promises or threatenings accompanying it. Joseph the Prophet frequently told what would be the experience of those who would be faithful and of those who would not be faithful to their covenants made with God. Each promise of blessing to the faithful, each warning to the unfaithful, is a prediction, the fulfilment of which adds to the strength of the testimony. This experience grows with our growth, and multiplies with every step of our progress in the knowledge and love of truth. It must be added, however, that this spiritual and experimental evidence is of value only to the believer, who already enjoys the testimony. But to him it is sufficient were it even alone. He cannot sometimes understand that it is possible for anyone to doubt what he himself already "feels," "sees," and "perceives" to be true. He has the witness within himself and needs no other; for he knows that Joseph the Prophet was a man sent from God, just with the same degree of certainty and in the same way that he knows Jesus is the Christ. CONCLUDING REMARKS. The several evidences now considered are indeed important enough to establish the claims of Joseph Smith, and all taken together are overwhelming. We have seen the Prophet stand forth, a man whose desire was to be just, true, and righteous, and we have heard him proclaim his message: "Thus saith the Lord." We have seen that the ancient prophecies predict that such a messenger should come just about the time of Joseph; we have proved that Joseph showed his authority from God by miracles and prophecies; that his message bears peculiar internal marks of divine origin, produces fruits of righteousness in the believers, and is accompanied by that testimony of the Spirit which God alone can give. To deny the divinity of the message, or the divine authority of the messenger, in view of this overwhelming {427} evidence, seems to be nothing short of total blindness, or something much worse. We do not claim that by each one of these evidences, nor by all together, all objections are answered, all difficulties are removed. To prove religious truth above a possibility of objection is beyond the possibilities of this earth. In religious matters, as in others, our views must necessarily be limited and dimmed by mists. Nor is it necessary, or even desirable, that all difficulties should be removed. Were there no difficulties any longer, were everything clear even to a mere worldly mind, religion would no longer be religion, for there could be no room for the exercise of faith. Faith is, indeed, after all the very moving power of practical religion. It is therefore clear that difficulties must exist so that faith may be exercised. It is so with Christianity at large and the Bible itself. Difficulties exist great enough to strengthen, by exercise, the faith of the believer, and to become stumbling blocks to those who do not want to believe. We are finite. Could we expect that God, when talking about matters of infinite interest, should always have that to say which we can understand in every particular, thus leaving no difficulties? Certainly not. Concerning the Bible, an eminent theologian of our own time has said: "We can dispense with nothing, not even the difficulties. Every element (the apparent discrepancies among the rest) is essential to the force of the whole." But this important truth applies just as much to the message delivered through Joseph the Prophet. We can dispense with nothing in it, not even the apparent difficulties which follow it. Suppose that Joseph had given a code of laws or system of theology in which everything was plainly demonstrated like a handbook in geometry, having every idea defined, every step proved. Who would have believed such a work to have emanated from the Spirit of God? Would it not have carried with it a suspicion on its very surface? For God never before worked in that way. In nature everything is apparently huddled together without system. To man it has been given to arrange God's works in nature into classes, genera, and species, thereby encountering many difficulties but also learning what otherwise could not be learned. The same arrangement we find in the Bible. Principles, maxims, doctrines are given without regard to system, sometimes in plain words, sometimes in narrative or parables. To man it has been given to search diligently and arrange the facts presented into a system. Now, when we find that the message {428} of Joseph the Prophet partakes of the same characteristics as God's works in nature and in revelations recorded in the Bible, this fact is certainly more in favor of the message than otherwise. The very difficulties are evidence of its divine origin. There is also this peculiarity: that the more we learn of the ways of God, the wider our horizon becomes. That is, we see and understand more; at the same time, we perceive that there is more to comprehend beyond. Ever more; or as Pascal puts it: "The last step of reason is to know that there is an infinitude of things which surpasses it." When a man has learned to acknowledge this, there are no longer any real difficulties to him in connection with the message sent from God. They are all more or less solved. Some are cleared by diligent research and study; others are perceived by faith to melt into unity and harmony when they can be traced back to their first sources and studied in the light which flows from the throne of God. Our investigation is finished. We have seen that the same evidences which are thought sufficient to establish the truth of the claims of the Gospel as preached in early ages, apply with equal force to the message delivered through Joseph the Prophet. Thousands upon thousands are willing to bear their testimony that they know this to be so. What can we do better than accept it? If true--and how can it be otherwise--what an awful thing to reject it! No less interests than life and salvation are at stake. When God speaks, our greatest wisdom is clearly to hear and obey. "Let the mountains shout for joy and all ye valleys cry aloud, and all seas and dry lands tell the wonders of your eternal king. And ye rivers and brooks and rills flow down with gladness. Let the woods, and all the trees of the field praise the Lord, and ye solid rocks weep for joy. And let the sun, moon and morning stars sing together, and let all the sons of God shout for joy. And let the eternal creation declare His name for ever and ever." (Doc. and Cov., Sec. cxxviii, 23). {429} PIONEER SKETCHES--UTAH IN 1850. BY ELDER JAMES H. MARTIN, IN _THE CONTRIBUTOR_, 1890. It is very difficult for young men born in Utah, and still more so for those who have immigrated from other countries, to understand how Utah, with its fair valleys, which now bloom as a garden, could ever have been so barren and desolate as they have heard the old pioneers describe it. Now, look where they may, they see beautiful homes, lovely fields and orchards; majestic shade trees and waving meadows. "Is it possible," say they, "this beautiful scene could ever have been the dreary waste we have heard our fathers describe?" It is even so, and the writer, in whose memory those scenes are still fresh, will endeavor to illustrate by a few reminiscences. It was on the 22nd of July, 1850, that on my way to the California gold fields I first entered the valley of Great Salt Lake, but it seems as if 'twere yesterday. As our little company of a half dozen wagons, emerged from the mouth of Parley's Canyon, a vast expanse of gray desert met the eye, livened only by a growth of stunted sunflowers upon the slopes of "benches" at the foot of the mountains. Gray, gray, everywhere; nothing but the bluish gray of sage-brush and greasewood covered the whole face of the land. Not an acre of meadow or green grass to be seen anywhere; the only green visible, being a thin line of willows along the Jordan, or the small streams flowing into the valley from the mountains. We saw squaws among the sunflowers with baskets and paddle in hand, beating the sunflower seeds into their baskets; the seed ground between two flat stones into a coarse meal, forming material for their only kind of bread. The Indians cultivated no land, but subsisted upon game, fish, sunflower seeds and roots; and when grasshoppers and crickets were plentiful, they gathered them by the bushel and baked them for future use in pits, which they dug in the ground and heated by fires made in them. Sometimes the poor natives had not even this to eat, and to preserve life, {430} had to subsist upon the inner bark of cedar and juniper, and seed bearing grasses. Although the scene upon entering the valley of the Great Salt Lake was desolate in the extreme, away in the distance was a sight that gladdened the eye and caused tears of joy to flow from more than one of our party. For months had we toiled slowly onward, living upon bacon and flour--flour and bacon--month after month. "And now," we thought as we saw the distant houses, "now we may get something good to eat--some milk, butter, green vegetables!" What luxuries! who can appreciate such things until long deprivation has made them precious? We drove through the scattered town of small one-story adobe or log dwellings, but saw nowhere a sign displayed to indicate store, grocery or other place of business. I afterward found there were a few small second hand stores in town; one on Emigration street, as Fourth South was then called; one east of President Young's block; and one or two in other places, but none on Main street, which at that time was lined on both sides by a simple pole fence. No shade trees or orchards were to be seen; if any fruit trees had been planted they were too small to be casually noticed. Some tall native cotton woods stood along the south branch of City Creek, which ran southerly through the lot formerly owned by General Wells. The other branch of the creek ran westward, through the Temple Block, and thence found its way to the Jordan. The Old Fort on the present Sixth Ward, or Pioneer Square, was still inhabited by families who had not yet been able to build upon their own lots. Everybody was busy--no loafers standing about--every man engaged in the mighty work of building a new state in the midst of the desert. And every man was a farmer. Food is the most important requisite of life; people may and do live without clothing or comforts, but food they must have or soon they die. So every man's great desire seemed to secure food for himself and family--a desire sharpened by the sufferings of the infant colony during the two previous years of partial famine. One thing struck a stranger as very odd--the sight of money disdained and refused in making trade. For instance, I buy some butter or vegetables, and offer money for it--"Can't you let me have some sugar, sir, or some dried apples, instead of money?" I answered that we have a little of such articles left--hardly enough to last us to California, and again offer the cash. "Oh, do let us have a little dried fruit; it is so long since I had any!" And so we found there {431} are things more desirable than money. This was a common experience during the summer of 1850--money refused, and better pay--food--demanded. It may be different in Utah today. Other things--strange things--were noticed by our party. Not an oath was heard from any of the Mormon settlers; and if a Gentile uttered one, he did so carefully, as we understood a man was liable to a fine for swearing. Not a drunken man could be seen--for there were no drinking hells allowed until Gentile Christianity forced them upon the people. And there were no houses of ill fame until the same corrupt but overpowering force introduced and sustained them. "Why," said they, "you must be like other people--you must have all these things." They judged Mormons by themselves. No one thought to fasten a door at night--there were no thieves; and a woman might pass through the streets alone at any hour of the night with perfect safety. Is it so today? If not, is it "Mormonism" or its opposite that has wrought such a woeful change? There is no doubt as to the answer. A few settlers lived in Davis county, and some where Ogden now stands; also at Provo and its surroundings in Utah county. The country about Bountiful--now so rich and productive--then lay an open waste, covered only by a short, stunted growth of sage and greasewood, and to all human appearances seemed utterly worthless. As the writer rode over it in those days he would not have taken a mile square of it as a gift. What was it good for? It would produce nothing--not even grass--without water, and there was no water for it. "Yes," says the reader, "but there is water for it now; why not then?" I will tell you. When the Latter-day Saints settled Utah they blessed the land by authority of the Holy Priesthood, that it should be fertile; and they blessed the waters, that they should increase. The Almighty heard, approved and verified their words. That is the reason in a nutshell; that explains the great change that has taken place since Utah Was first settled; a change well known to all the old pioneers. I hear President Kimball, one day, when, in the spirit of prophecy, say: "As the need for water increases among the people, so shall the waters increase from this time forth. Write it down if you like, for it is true." I heard his words and recorded them, and now testify to their truth, as shown by almost forty years' experience since the words were spoken. The waters in Utah have increased. Small rivulets, dry in summer, have become steady streams, and much larger, and large streams have grown larger. Springs {432} have broken out where they never existed before, as the writer knows by personal observation. In the spring of 1851 I went to where Payson now stands, selected a farm and proposed to settle. At that time--March 10th--not a house had been erected, but some were being built of logs, by seven families lately arrived. Making known to them my intention, I was answered: "Oh, yes, you may have all the land you want, but not water. We claim all the water, and there is not enough for us." And so I went down to Iron county. Water at Payson was scarce; the whole stream would have run in a ditch two feet wide or less. How many people live in and around Payson now? Hundreds, if not thousands, and all have water. So it has been all through Utah. I remember on one occasion while traveling in southern Utah, in company with Apostles George A. Smith and Amasa Lyman, we stopped for lunch one day at a small spring which oozed from a bank, ran a few yards and disappeared in the sand--the only water for miles around. And this is how we got water to drink: One sat beside the spring with spoon and tin cup, dipping a spoonful at a time until the cup was full. Years afterwards, I passed that place again, and found to my astonishment, five families living there, all supplied from the same spring, with water enough for gardens and fruit trees. Many similar examples might be noted, had we space. For years after Utah was settled the country was considered the very worst. President Young used to say it was a good country for the Saints to live in, "for," said he, "no one else would or could inhabit it." For years it required constant persuasion from the Presidency and Twelve to keep people from wandering away to more favored lands, and nothing but the wonderful faith of the people retained them. In spite of all, many did go away, each year, feeling as if their hardships were more than they could bear. But the great majority remained, sustained by faith without parallel in the history of any people. More than a thousand miles from the Missouri river; surrounded on all sides by powerful, unconquered tribes of bloodthirsty savages; poor, plundered of their all by ruthless Christian foes in Missouri and Illinois; hated and despised by all the world; what but suffering and death could they expect in their isolated desert home? Their clothing would soon wear out, their ammunition needed for self-defense would soon be expended, and all this would require a year's journey to replace. But they could at least raise bread. "No," says {433} Col. Bridger and other long residents there, "you can't raise anything here. Frost every month in the year." He said he would give one thousand dollars for the first bushel of corn they could raise, and felt secure in his offer. But the Saints did conquer the desert, by the blessing of Him who rules all things; and their achievements in founding a prosperous commonwealth as they did, in the face of almost insurmountable difficulties, will yet be pointed to as some of the most remarkable upon record. The silly babble indulged in by some of the enemies of the Mormons--that Utah was desirable in the beginning--fertile, abounding in water and verdant meadows--can only bring a smile to the pioneer who remembers things as they were then. Today Utah is a garden; but it has become so by the blessing of the Almighty upon the untiring, Herculean toils of the Latter-day Saints, who had faith in God and trusted their leaders. Their faith, so steadfast and sublime, is called by the world fanaticism; but the Saints know in whom they trust, and have no fears as to the future of Zion. The fires of persecution and the blows of their enemies have the same effect upon them as the flame of the forge, the anvil and the blacksmith's sledge, upon the heated steel, solidifying and shaping and tempering it more perfectly. And if some cannot endure the ordeal, but fly off like the sparks under the hammer, it is only an evidence that the remainder, purified from dross, is more coherent and stronger than ever. _"Ever keep in exercise the principle of mercy, and be ready to forgive your brother on the first intimation of repentance."_ --_Joseph Smith, The Prophet_. {434} THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. ITS PRIESTHOOD, ORGANIZATION, DOCTRINES, ORDINANCES AND HISTORY. BY ELDER JOHN JAQUES. PRIESTHOOD. In the Church of Jesus Christ of Latter-day Saints there are two Priesthoods--the Melchisedek, and the Aaronic, the latter including the Levitical. The Melchisedek is the higher Priesthood, comprising apostles, patriarchs, high priests, seventies, and elders, and holds the right of presidency, with the authority to administer in all or any of the offices, ordinances, and affairs of the Church. "The power and authority of the higher or Melchisedek Priesthood is to hold the keys of all the spiritual blessings of the Church, to have the privilege of receiving the mysteries of the kingdom of heaven, to have the heavens opened unto them, to commune with the general assembly and church of the First-born, and to enjoy the communion and presence of God the Father, and Jesus the mediator of the new covenant." An apostle has the right to administer in the various offices of the Church, especially in spiritual things. So also, according to their respective callings, have a patriarch, a high priest, a seventy, and an elder. But the special office of a patriarch is to give patriarchal blessings, and the particular calling of a seventy is to travel and preach the Gospel and to be an especial witness in all the world, building up the Church and regulating {435} the affairs of the same in all nations, under the direction of the higher authorities of the Church. All officers superior to elders are frequently termed elders. The duties of an elder are thus defined: "An apostle is an elder, and it is his calling to baptize; and to ordain other elders, priests, teachers, and deacons; and to administer bread and wine, the emblems of the flesh and blood of Christ; and to confirm those who are baptized into the Church, by the laying on of hands for the baptism of fire and the Holy Ghost, according to the scriptures; and to teach, expound, exhort, baptize, and watch over the Church; and to confirm the Church, by the laying on of the hands, and the giving of the Holy Ghost; and to take the lead of all meetings. The elders are to conduct the meetings as they are led by the Holy Ghost, according to the commandments and revelations of God." The Aaronic, with the Levitical, Priesthood is a subordinate priesthood. It is called the lesser Priesthood because it is an appendage to the Melchisedek or higher Priesthood, and acts under its direction and supervision. The Aaronic Priesthood comprises bishops, priests, teachers, and deacons, and has power to administer in certain ordinances and in the temporal affairs of the Church. "The power and authority of the lesser or Aaronic Priesthood is to hold the keys of the ministering of angels, and to administer in outward ordinances, the letter of the Gospel--the baptism of repentance for the remission of sins;" also to sit as a common judge in Israel. The bishopric is the presidency of the Aaronic Priesthood, and holds the keys or authority of the same. "The office of a bishop is in administering all temporal things." First-born sons, literal descendants of Aaron, have a legal right to the bishopric. No other man has a legal right to the presidency of this Priesthood, and a first-born descendant of Aaron must be designated by the First Presidency of the Melchisedek Priesthood, "and found worthy, and anointed, and ordained under the hands of this presidency," before he is legally authorized to officiate in the Priesthood. "But as a high priest of the Melchisedek Priesthood has authority to officiate in all the lesser offices, he may officiate in the office of bishop when no literal descendant of Aaron can be found, provided he is called and set apart and ordained unto this power under the hands of the First Presidency of the Melchisedek Priesthood." A bishop who is a first-born descendant of Aaron can sit as a common judge in the Church without counselors, except when a president of the High Priesthood is tried. But a {436} bishop from the High Priesthood must not sit as a judge without his two counselors. In both cases the jurisdiction of bishops is original, but not exclusive. Over all the other bishops in the Church there is a presiding bishop, with two counselors. William B. Preston is the present presiding bishop, and Robert T. Burton and John R. Winder are his counselors. The duties of a priest are "to preach, teach, expound, exhort, and baptize, and administer the sacrament, and visit the house of each member, and exhort them to pray vocally and in secret, and attend to all family duties; and he may ordain other priests, teachers, and deacons; and he is to take the lead of meetings when there is no elder present; but when there is an elder present he is only to preach, teach, expound, exhort, and baptize, and visit the house of each member, exhorting them to pray vocally and in secret, and attend to all family duties. In all these duties the priest is to assist the elder, if occasion requires." The duties of a teacher are "to watch over the Church always, and be with and strengthen them, and see that there is no iniquity in the Church, neither hardness with each other, neither lying, backbiting, nor evil speaking; and see that the Church meet together often, and also see that all the members do their duty; and he is to take the lead of meetings in the absence of the elder or priest." The duties of a deacon are to assist the teacher in his duties in the Church, if occasion requires. But deacons have more especially to do with temporalities and are expected to see that the meeting houses are in comfortable condition for the use of the officers and members of the Church in their various meetings. It is also the duty of the deacons, under the direction of the bishops, to look after the welfare of the poor, and endeavor to supply their necessities. Teachers and deacons are "appointed to watch over the Church, to be standing ministers unto the Church." "But neither teachers nor deacons have authority to baptize, administer the sacrament, or lay on hands. They are, however, to warn, expound, exhort, and teach, and invite all to come unto Christ." No man can hold any office in the Priesthood, in either kind, unless by authoritative call and ordination, or by special appointment of God. As a general rule, though with some limitations, an officer in the Priesthood has power to ordain men to the same office {437} that he holds, when the candidates are properly called and vouched for. ORGANIZATION. The First Presidency of the Church, also known as the First Presidency of the High Priesthood, consists of a president and two counselors. Wilford Woodruff is the present president, and George Q. Cannon and Joseph F. Smith are his two counselors. It is the duty of the First Presidency to preside over the affairs of the Church, and they can officiate in any or all of its offices. "Of the Melchisedek Priesthood, three presiding high priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayer of the Church, form a quorum of the presidency of the Church." "The duty of the President of the office of the High Priesthood is to preside over the whole Church, and to be like unto Moses." "Yea, to be a seer, a revelator, a translator, and a prophet, having all the gifts of God which he bestows upon the head of the Church." The Twelve Apostles are a traveling presiding high council, next in order of authority to the First Presidency. On the death of the President of the Church, the presiding authority falls on the next council in precedence, which is the council of the Twelve Apostles, and continues with that council until another First Presidency is installed. The presidency of the council of the Twelve Apostles is decided by seniority or ordination. The duties of the Twelve Apostles are to preach the Gospel and build up the Church and regulate the affairs of the same in all nations, under the direction of the First Presidency. It is the privilege and duty of the council of the Twelve Apostles, when sent out, to open the Gospel door to the various nations of the earth, and, when they need assistance, it is their duty to call preferentially on the Seventies to fill the calls for preaching and administering the Gospel. The Seventies are organized into various councils of seventy, commonly termed quorums. Each council of seventy has seven presidents, chosen out of the seventy, one of the seven presiding over the others and over the whole seventy. The seven presidents of the first council of seventies also preside over all the councils of seventies. There are now one hundred and three councils of seventies, seventy members in each council when it is full. In each Stake of Zion the High Priesthood assemble in council at stated times, perhaps once a month, for counsel and {438} instruction in their duties, with a president and two counselors presiding over them. Elders are organized in councils of ninety-six, each council with a president and two counselors. Priests are organized in councils of forty-eight, each with a president and two counselors. This president must be a bishop. Teachers are organized in councils of twenty-four, each with a president and two counselors. Deacons are organized in councils of twelve, each with a president and two counselors. At the gathering places of the Latter-day Saints, the branches of the Church are organized into Stakes of Zion. In Utah these stakes are generally, but not necessarily, coextensive with counties. Each stake has a president, with his two counselors, and has also a high council, consisting of twelve high priests. The president of a stake, with his two counselors, presides over the high council of that stake. The jurisdiction of the high council of a stake is appellate in most cases, but original in some. The decisions of a high council are usually, but not invariably, final. On an appeal from the decision of a high council, a hearing and decision can be had from a general assembly of the various councils of the Priesthood, which is the end of controversy in the Church, but such appeals are very rarely taken. The jurisdiction of all councils in the Church is ecclesiastical, extending to fellowship and standing only, the extreme judgment in all cases being excommunication. Each stake is divided into an irregular number of wards, over each of which a bishop, with his two counselors, presides. Each ward has its own meeting house, as a rule. Each stake has also its own meeting house generally, for the holding of conferences and other meetings. In Utah and adjacent Territories and States there are thirty-two stakes, comprising about four hundred and twenty-five bishops' wards. Salt Lake City is divided into twenty-two wards, the usual size of each of which is a square of nine ten-acre blocks, though most of the wards in the outskirts are considerably larger. Each stake as a rule holds a quarter-yearly conference, usually continuing two days. The church holds two general conferences yearly. They are held almost invariably in April and October, commencing on the sixth day of each of those months, and generally lasting three or four days. Occasionally special general conferences are held. {439} DOCTRINES. The Latter-day Saints believe in the Bible as an inspired record of the dealings of God with men in the eastern hemisphere, and consequently believe in the creation or organization of the heavens and the earth by the word of God. They believe that God placed Adam and Eve in the Garden of Eden, and that they were cast out therefrom for transgression, thereby bringing suffering and death into the world, including banishment from the presence of God. That Jesus Christ was the Son of God, and that by his death he made atonement for the sins of Adam and of the whole world, so that men, by individual acceptance of the terms, can have their own sins forgiven or remitted and be reconciled to God. That in order to obtain this forgiveness or remission and reconciliation, men must have faith in God and in Jesus Christ, repent of and forsake their sins, be baptized for the remission of them, have hands laid upon them by authorized ministers for the reception of the Holy Ghost, and live a pure life, keeping the commandments of God and walking in holiness before him. That members of the Church should partake of the Sacrament of the Lord's Supper, at stated times, and assemble frequently to worship God and to be instructed in regard to their duties and privileges. That it is the duty of the members of the Church to pay first a tenth part of their property, and afterward a tenth of their increase or income for the advancement of the work of God. That revelations from God and miraculous manifestations of his power were not confined to the apostolic and earlier ages, nor to the eastern hemisphere, but may be enjoyed in this age or in any dispensation or country. That the Book of Mormon and the Doctrine and Covenants of the Church of Jesus Christ of Latter-day Saints are revelations from God, the former being an inspired record of his dealings with the ancient inhabitants of this continent and the latter consisting of revelations from him in this dispensation. That he gave revelations to Joseph Smith and inspired him to translate the Book of Mormon and to organize the Church of Christ anew upon the earth in our day. {440} That this is the dispensation of the fulness of times, in which all things will be gathered together in one, both which are in heaven and which are on the earth. That the Gospel must be preached in all the world for a witness, and then the end shall come. That those who believe in the Gospel and receive the testimony of the servants of God should gather themselves together as one people upon this continent, to build up communities, cities, and temples to the name of the Lord, and to establish Zion, that they may escape the judgments which God is about to send upon the wicked, and be prepared for the coming of Jesus Christ to take upon him his power and reign on the earth as King of kings and Lord of lords. That men and women should not indulge in the lusts of the flesh, and thereby corrupt, debase and destroy themselves and others. That marriage, whether monogamic or polygamic, is honorable in all, and the bed undefiled, when such marriage is contracted and carried out in accordance with the law of God. That the ten commandments are as binding now as when delivered to Moses on Mount Sinai, and that the two supreme commandments, into which Jesus Christ resolved the ten, are, with the ten, as binding now as when he was upon the earth in the flesh; which two commandments are as follows: "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it. Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets." That every man is free to accept or reject the Gospel, but that he cannot receive remission of sins, nor be reconciled to God, nor enjoy eternal life in his presence, on any other terms than obedience to the Gospel. That men will be rewarded or punished according to their works, whether good or evil. That the dead, who did not obey the Gospel in this life, can hear and accept of it in the spirit world, their mortal relatives or friends attending to the ordinances of the Gospel in their behalf. That all mankind will be resurrected from the dead and will come forth to judgment and receive either reward or punishment, which will be various in degree, according to capacity, merit, and demerit. That the earth glorified will be the dwelling place of resurrected, glorified and immortal beings, who will have {441} previously passed their mortal probation thereon, and that they will dwell upon it forever in the light and knowledge and glory of God. ORDINANCES. There are certain ordinances connected with the Gospel, most of which are essential to complete salvation, and all are desirable to be observed under proper circumstances. The first ordinance is the baptism of water for the remission of sins. "Baptism is to be administered in the following manner unto all those who repent: The person who is called of God, and has authority from Jesus Christ to baptize, shall go down into the water with the person who has presented him or herself for baptism, and shall say, calling him or her by name, 'Having been commissioned of Jesus Christ, I baptize you in the name of the Father, and of the Son, and of the Holy Ghost. Amen.' Then shall he immerse him or her in the water, and come forth again out of the water." Baptism is analogous to the door of the Church. No person can become a member without baptism, and no person is eligible for baptism without repentance of sins committed. Consequently the candidate must have arrived at the years of accountability, and be capable of repentance. "All those who humble themselves before God, and desire to be baptized and come forth with broken hearts and contrite spirits, and witness before the Church that they have truly repented of all their sins, and are willing to take upon them the name of Jesus Christ, having a determination to serve him to the end, and truly manifest by their works that they have received of the spirit of Christ unto the remission of their sins, shall be received by baptism into his Church." Children are eligible for baptism on attaining the age of eight years, previous to which age they are not considered accountable before God for their transgressions. No person who has been excommunicated from the Church can be re-admitted without repentance and baptism as at the first. Baptism for the dead is administered in a similar manner to baptism for the living, a living person acting as proxy for the dead person on whose account the baptism is administered. After baptism the candidates are confirmed members of the Church by the laying on of hands, that they may receive the Holy Ghost. The duty of "every member of the Church of Christ having {442} children, is to bring them unto the elders, before the Church, who are to lay their hands upon them in the name of Jesus Christ, and bless them in his name." The laying on of hands is an ordinance also in the giving of patriarchal or other blessings to members of the Church, in ordination to office in the Priesthood, in setting persons apart to particular duties or callings or missions, and in administering to the sick in connection with anointing with consecrated oil and the prayer of faith. In regard to the ordinance or sacrament of the Lord's Supper, the members of the Church are required to meet together often to partake of the bread and wine (or water, when pure home-made grape wine cannot be had) in remembrance of the Lord Jesus. An elder, a bishop or a priest can administer it. Usually the officer officiating breaks the bread into small pieces, kneels with the members of the Church assembled, and calls upon God, the Father, in solemn prayer, saying, "O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this bread to the souls of all those who partake of it, that they may eat in remembrance of the body of thy Son, and witness unto thee, O God, the eternal Father, that they are willing to take upon them the name of thy Son, and always remember him and keep his commandments which he has given them, that they may always have his Spirit to be with them. Amen." After the members have partaken of the bread, the person officiating takes the cup and engages in prayer, saying, "O God, the eternal Father, we ask thee in the name of thy Son, Jesus Christ, to bless and sanctify this wine [or water] to the souls of all those who drink of it, that they may do it in remembrance of the blood of thy Son, which was shed for them; that they may witness unto thee, O God, the eternal Father, that they do always remember him, that they may have his Spirit to be with them. Amen." There is also the ordinance of marriage. No person has authority to preach the Gospel, or administer in any ordinance thereof, unless he holds the Priesthood, and then to administer only in such ordinances as the particular office to which he has been ordained empowers him and often only by special calling and appointment. HISTORY. In the spring of 1820, God the Father and his Son Jesus Christ appeared in vision to Joseph Smith, at Manchester, {443} Ontario County, New York, while he was praying for wisdom. During several years following he enjoyed the ministration of angels, and received from them much instruction in the things of God. On the 22d of September, 1827, an angel of the Lord delivered into his hands the metal plates which contained the ancient record known as the Book of Mormon, engraved in reformed Egyptian characters, and hid in the earth by divine direction about fourteen hundred years ago. In 1829 the plates were shown by an angel to three witnesses. Afterward eight witnesses saw them, and handled some of them. The testimony of these eleven witnesses is published with the Book of Mormon. With the plates was found a Urim and Thummim, consisting of two transparent stones set in the rim of a bow fastened to a breastplate, by means of which Joseph Smith translated the record into English by the gift and power of God. On the 15th of May, 1829, John the Baptist appeared to Joseph Smith and Oliver Cowdery, laid his hands upon them, and ordained them to the Aaronic Priesthood, in the following words: "Upon you, my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys of the ministering of angels, and of the gospel of repentance, and of baptism by immersion for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer an offering unto the Lord in righteousness." The same year the ancient apostles, Peter, James and John appeared to them and ordained them to the apostleship of the Melchisedek Priesthood. On the 6th of April, 1830, the Church of Jesus Christ of Latter-day Saints was organized, with six members, at Fayette, Seneca County, New York, by Joseph Smith, then twenty-four years old, who was instructed and empowered to that purpose by revelation from God. The Book of Mormon was printed at Palmyra, New York, and published the same year. The Church rapidly increased in numbers and many located at Kirtland, Ohio. In 1831, a settlement was made at Independence, Jackson County, Missouri, and in a few years in several other counties in that State. On February 14, 1835, the first council of the Twelve Apostles was chosen. On the 28th of the same month the first council of Seventies was selected. After being mobocratically driven from county to county, {444} the Latter-day Saints were finally expelled from Missouri in 1838. Many of them soon after found a refuge at Commerce, (afterward named Nauvoo) and vicinity, in Illinois, which speedily became a comparatively large and prosperous city. But persecution of the Latter-day Saints was shortly recommenced, and on the 27th of June, 1844, when under the express pledge of Thos. Ford, Governor of the State, for their safe keeping, Joseph Smith and his brother Hyrum were shot and killed, and John Taylor was severely wounded, at Carthage, by a mob with faces blackened. At the time of his death Joseph Smith was President of the Church, and Hyrum Smith was Patriarch. On the death of Joseph Smith, the council of the Twelve Apostles, with Brigham Young as their president, became the presiding council in the Church. In consequence of continued mobocratic outrages and threats, the Church determined to leave Nauvoo and go west to some far distant place where they hoped to be permitted to live in peace. Brigham Young and one thousand families left Nauvoo in February and the early spring of 1846, arriving at Council Bluffs, Iowa, in July of that year, where the Mormon Battalion of five hundred men was called for by the Federal Government, and raised to aid in the war against Mexico. In September following, the Latter-day Saints remaining in Nauvoo, including the aged, infirm, poor, and sick, were attacked by an armed mob, despoiled of most of their property, driven across the river, and otherwise outrageously and inhumanly abused. In the spring of 1847, Brigham Young and a company of pioneers (one hundred and forty-three men, three women and two children) started across the great plains and the Rocky Mountains. They arrived in Salt Lake Valley July 24th, of the same year, and immediately founded Great Salt Lake City, now Salt Lake City, subsequently making other settlements and building cities all over the Territory of Utah and extending into the Territories and States adjoining. The pioneers were followed by seven hundred wagons in the fall of the same year, and by many emigrants of Latter-day Saints every year since. On the 27th of December, 1847, a First Presidency was accepted, consisting of Brigham Young, president, with Heber C. Kimball and Willard Richards, counselors. In 1857, in consequence of false and malicious reports, President Buchanan sent an army to Utah to operate inimically {445} to the inhabitants. But the army was unable to enter Salt Lake Valley that year. In the spring of 1858, the people of Salt Lake City and the country adjacent left their homes, with the view of burning them, and traveled southward. But amicable arrangements were soon made, most of the people returned to their homes, and the army found itself with nothing to do, until the secession of the Southern States, when its commander and other officers took the side of the south, and the rank and file were sent to fight on the side of the north. The army came to Utah to despoil and destroy, but God overruled things and caused it to greatly aid the people, materially and financially, to build up and develop the Territory, and they have prospered ever since, although some federal officials and other unprincipled characters have many times endeavored to oppress them and accomplish their overthrow. On the 29th of August, 1877, Brigham Young died, and the direction of the Church fell upon the council of the Twelve Apostles, with John Taylor presiding. On the 10th of October, 1880, a First Presidency of the Church was accepted, consisting of John Taylor, president, and George Q. Cannon and Joseph F. Smith, his counselors. On the death of President Taylor, which occurred July 25, 1887, the Twelve Apostles, with Wilford Woodruff as president, became the presiding council in the Church. On April 7, 1889, another First Presidency was accepted, with Wilford Woodruff as president and George Q. Cannon and Joseph F. Smith as his counselors. On the 14th of March, 1882, incited by most abominable lies and slanders, Congress passed the unconstitutional and infamous Edmunds bill, destroying the liberties of the people of the Territory and putting all registration and election and many appointive matters in the hands of an oligarchal commission or returning board, consisting of five irresponsible appointees of the President, at a cost to the country of much more annually than the appropriation for the Territorial legislature biennially. On the 19th of April of the same year, the House of Representatives refused to permit the legally elected delegate from Utah to take his seat, and declared the same vacant. On the 5th of August following, in consequence of representations made by the three federal judges of the Territory, Congress passed a law authorizing the Governor to appoint men to fill vacancies resulting from the failure of the August election, which fell through because of the passage of the {446} Edmunds bill. The actual vacancies under this law were very few, yet Governor Murray, with his characteristic unscrupulousness, resolved to wrest the law so as to make a fell swoop of nearly all the offices in the Territory, and thus wrench them out of the hands of the people and their lawfully elected officers and representatives, and give them into the hands of his own partisans, the bitter enemies of the people. Consequently, he arbitrarily interpreted the new law to vacate nearly all the offices of the twenty-four counties in the Territory, said offices numbering between two and three hundred, besides some other local and some Territorial offices, and proceeded, by and with the advice and consent of nobody, probably, but his own prejudiced and wicked self, to make appointments to fill these offices, thus despotically assuming to exercise a far greater stretch of power than is exercised by the President of the United States, and correspondingly despoiling the people of their constitutional, organic, lawful, and vested right to official representation. This same Governor Murray, in direct violation and open defiance of the law, had previously refused to count eighteen thousand lawful votes for the people's candidate for delegate to Congress, in order that he might illegally give the certificate of election to one of his own partisans, who received less than fourteen hundred votes, and thus corruptly and ruthlessly deprive the eighteen thousand citizens of their right of suffrage. Congress refused to sanction this outrageous tampering with the ballot box, this wholesale spoliation, and rejected the bogus certificate. Yet the unprincipled Governor, who attempted this iniquitous tampering and spoliation and gave the certificate to the man who was not elected, but refused to give one to the man who was elected by an overwhelming majority, was sustained in his partiality, presumption and wickedness by no less than three several presidents of these United States, and consequently the longsuffering people of the Territory had to endure the incubus of his unwelcome and pernicious presence and the aggravated infliction of his usurpative and demoralizing gubernatorial rule. In the second full week in September of the same year, the five federal commissioners had a registration of voters throughout the Territory, expurging from the old lists the names of all those who did not appear and be re-registered, and of others who did appear. Many Latter-day Saints, men and women of excellent character, peaceable, industrious, order-loving, and law-abiding citizens, some of them three or four score years {447} old, and who had been accustomed to vote unchallenged from their youth up, were not allowed to be re-registered, though eligible under the law, and not liable to any legal punishment in any court in the country, because no crime of any kind could be lawfully charged against them. On the other hand, adulterers and libertines, well known and acknowledged to be such, married men who confessed to living with other women, and notorious public prostitutes were freely registered. The same week a number of rabid anti-Mormons conspired to overthrow the right of women to be registered and to vote. Such an obnoxious character had Governor Murray obtained among the people, that he was almost universally believed to be one of the chief of the conspirators and instigators in this ungallant, unmanly, and ineffably mean spirited attempt to abolish woman suffrage in Utah. But the judges in all the district courts in the Territory decided that the woman suffrage law was valid. In March, 1886, Governor Murray, for his unreasonable and obstructive conduct, was virtually removed from office by President Cleveland, or, in other words, was invited to resign. During his whole gubernatorial term he had persistently shown his prejudice against and enmity towards the Latter-day Saints, and had sought to deprive them of their liberties, rob them of their rights, and create a conflict between them and the federal government, which last the people had sufficient good sense to prevent, notwithstanding the many aggravating provocations. He was succeeded by Caleb W. West, not much of an improvement on his predecessor. Governor West commenced by offering amnesty to all the prisoners in the penitentiary, under the infamous Edmunds law, who would "promise to obey the law as interpreted by the courts," an insulting and degrading offer that was respectfully declined, as they could not bind themselves to accept all the partisan and persecutive vagaries of the courts. Governor West was succeeded in 1889 by A. L. Thomas, who soon announced himself as decidedly in favor of still further restricting government of the people, by the people, for the people, by recommending that more local officers should be appointed "by some federal agency," instead of continuing to be elected by the people. The last eight, and especially the last six, years have been chiefly notorious for the outrageous and desperate attempts of the anti-Mormon party, through congressional legislation and the courts, to crush and destroy the church, and persecute, {448} distress, and despoil the members thereof. The details are too profuse to be related here, and therefore must be referred to but briefly and mostly in a general way. It seems to have been a settled leading idea of most, yet not quite all, of the federal officers appointed and sent to Utah, that the almost sole purpose of their appointment was to destroy the church as a religious body, and especially the political power of the members, and to despoil them in every possible way, preferably under some sort of color of law. A strange thing in a free country, in this much vaunted land of liberty and equal rights par excellence. In regard to federal officials, or to officials appointed by "some federal agency," the usual course is to select and appoint those who are prejudiced and who cherish animosity against the Latter-day Saints, and who antagonize them on all possible occasions. If by any fortunate accident a fair-minded man is appointed, he is either so badgered and worried by the anti-Mormon element as to cause him to resign in disgust, or every effort is made to effect his early removal from office, so that the courts and all offices under federal or anti-Mormon influence become mere partisan machinery for oppressing and despoiling the Latter-day Saints. The Utah Commission, that costly superfluity, which probably causes the country an expenditure of $50,000 per annum to enable the commission to supersede local self-government so far as it can, makes its annual report to the federal government in which one thing is surely manifest--the attempt to increase its own powers and to secure further legislation restrictive of the privileges, powers, rights, and liberties of the people. Under such circumstances the commission is entitled to no more respect than the law demands. There really never has been any more use for such a commission than for the fifth wheel to a wagon; not so much, for an extra wheel would come in useful if one of the four was broken, but the Utah Commission has been from the beginning absolutely of no necessity nor utility whatever. It has been an extravagant and criminal waste of the people's money, an excrescence on the body politic, a libel on popular government, a disgrace to American liberty. Some of the unrighteous decisions of the commission have been virtually reversed by the Supreme Court of the United States, though even that august tribunal can not be said to be forward in doing even and exact justice towards the Latter-day Saints. Indeed in all the courts under federal jurisdiction, or under anti-Mormon influence, the justice that is done to the Latter-day Saints is such as can {449} hardly be avoided under the law, and even the law is frequently so one-sidedly construed and technically twisted and distorted as to become a mere mockery of justice, which, on the contrary, should be the foundation, spirit, substance, object, and end of all law. Utah and Idaho are disgraced with religious test oaths, through federal and anti-Mormon agency. Arizona had such a law, but to her credit be it said that she repealed it, though some Mormon-eaters want another enacted. Nevada made a law disfranchising the Latter-day Saints, but the Supreme Court decided that it was unconstitutional. In Idaho a Latter-day Saint is debarred, because of his religion, from voting or holding office, and the new state constitution prohibits him from sitting on juries. In Utah the federally appointed judges have decided that an alien Latter-day Saint cannot be naturalized, solely on account of his religion. The appointment of the chief justice who concurred in that decision, was afterwards confirmed by the United States Senate, the Senate thus sanctioning persecution for religious and conscience' sake. The attempt is also made to prohibit even native-born Latter-day Saints from taking up land, and threats are freely made that disability to hold real estate will follow. Then perhaps the right to live will be denied, as in the case of our Savior, Jesus Christ. The law known as the Poland bill gave federal and local agency equal power in arranging the jury list, but that show of justice is now gone, and all jurors are chosen by federal agency, resulting in jury lists and juries from which Latter-day Saints are excluded, so that they are tried, not by juries of their peers, but by juries of prejudiced, political and religious partisans and open and avowed enemies. What confidence can any man have in getting justice from a court where judge and juries and prosecuting and executive officers are well known to be unscrupulous partisans and bitter enemies of the accused? Among the judicial infamies perpetrated against the Latter-day Saints was the diabolical Dickson-Zane doctrine of segregation, by which a man charged with a misdemeanor could be kept in prison all his life. This doctrine, as well as its near akin doctrine that the same misdemeanor could be divided into two or more offenses, with two or more different sentences of punishment, was overthrown by the Supreme Court of the United States. In the administration of recent federal law, the courts in 1887 took possession of the Latter-day Saints' Perpetual Emigrating {450} Fund, a charitable institution for the assistance of worthy emigrants, and seized real and personal estate belonging, or supposed to belong, to the Church, and estimated to be worth about a million dollars. Some of its own property was then rented to the Church, the federal agency requiring and receiving the rent. Now, if the federal government sets the demoralizing example of robbing the people of their property, what else can be expected than that the people will follow the example of the government and freely rob one another, until this will become a nation of sixty or a hundred million people, mostly thieves? If the Latter-day Saints are to be robbed, then why not the Catholics, Episcopalians, Baptists, Methodists, Presbyterians, or any other religious society? If any religious society, why not any civil society, until theft becomes common business throughout the land? For, do it under cover of law, or call it confiscation, or by any other name, it will smell as bad, it will still be theft in every essential element. Much more might be said of the endless persecutive enormities perpetrated through federal agency toward the Latter-day Saints. But the subject grows with the handling, and time and space would fail for an adequate portrayal of the facts, the disfranchisement of all women, and of those men who had more than one wife; the numerous day and night raids of peaceable towns and settlements; the vexatious arrests; the frivolous and spiteful charges preferred; the outrageous bonds required in cases of misdemeanor, running from $1,000 to $10,000, and even to nearly $50,000; the multitude of convictions, numbering between one and two thousand, some without any and many with very slight evidence; the high penalties inflicted in most cases, with regrets at the inability of the court to inflict still higher; the dragging of delicate women into court and compelling them to testify against their husbands, and sending them to prison for refusal; deputy marshals with impunity shooting at and even killing men only charged with misdemeanor; straining the law so that a man could safely live in the same house with a whore, but not with his reputed wife, nor could hardly look over the fence at her house or her garden, or sit on the fence while she passed by; refusing to prosecute lewd and lascivious anti-Mormons, but imprisoning Latter-day Saints who informed on them; the voluntary exile for years of many who had no confidence in the justice of the courts; the enormous expense, amounting to millions of dollars, incurred, in one way or another, in these persecutive proceedings, all wrung {451} from a sober, industrious, God-fearing, but abused, slandered, and persecuted community, and wholly, solely and entirely on account of their religion. For a time the plea was put forth by their persecutors that plurality of wives was the only cause of the enmity against the Latter-day Saints. Now that plea is being withdrawn, and it is shamelessly declared that nothing short of the destruction of the church and the abandonment of their religion by the persecuted, will satisfy the ungodly and tyrannical demands of their oppressors. It is shocking to have such a tale to tell in this everywhere and all the time boasted land of liberty, in this last quarter and almost last decade of the nineteenth century. But the worst thing is yet to be said, and that is, that the tale is true, every word of it. It is a sad, a discouraging commentary on the much be-lauded civilization of this latest age, which has been the hope, but which promises to be the disappointment, of all the ages. When justice fails, and fails so grievously, the heavens mourn. For all this has not been happening in Dahomey, or Timbuctoo, or Persia, or Turkey, or Russia, or in any country in the old and effete eastern hemisphere, but, let it be reiterated, in these United States of America, in this new and progressive world, in this free and happy land, at this late date in the world's history. Sackcloth and ashes ought to be in brisk demand, for a long time to come, in this highly favored nation. That is the fitting garb, and should be the only wear, in memory of strangled Liberty. During the last twenty-eight years, about four thousand missionaries, and previously, since the organization of the church, probably about one thousand five hundred more, have been sent to the various nations to preach the Gospel, besides hundreds of native Elders, traveling and preaching more locally in the several missions thus established. Missionary Elders went to Canada as early as 1833; England in 1837; Wales, Scotland, Isle of Man, Ireland, Australia and East Indies in 1840; Palestine in 184l, Elder Orson Hyde passing through the Netherlands, Bavaria, Austria, Turkey and Egypt, on his way; Society Islands in 1844; the Channel Islands and France in 1849; Denmark, Sweden, Italy, Switzerland and the Sandwich Islands in 1850; Norway, Iceland, Germany and Chili in 1851; Malta, the Cape of Good Hope, Burmah and the Crimea in 1852; Gibraltar, Prussia, China, Ceylon and the West Indies in 1853; Siam and Turkey in 1854; Brazil in 1855; the Netherlands in 1861; Austria in 1864; Mexico in 1877; the Samoan Islands in 1888. {452} Previous to the settling of the Church in Salt Lake Valley, about five thousand Latter-day Saints had emigrated from Europe to America, mostly to Nauvoo. Since that time the emigration of Latter-day Saints from Europe has amounted to nearly eighty thousand souls, making an average of nearly two thousand annually, most of them coming to Utah. The Book of Mormon was published in England in 1841; in Danish in 1851; in Welsh, French, German and Italian in 1852; in Hawaiian in 1855; in Swedish in 1878. Several years ago it was translated into Hindostanee and into Dutch. In 1875 portions of it were published in Spanish, and the whole of it in 1886. Last year it was published in the Maori language. The Book of Doctrine and Covenants of the Church, in addition to numerous editions in English, in America and England, was published in Welsh in 1851, Danish in 1852, German in 1876 and Swedish in 1888. Many regular periodicals, advocating the doctrines of the Church, have been published in America, England, Wales, Denmark, Sweden, France, Germany, Switzerland, Australia and India. Hundreds of thousands, perhaps millions, of other books and tracts have been published by the Elders in various languages in the different quarters of the globe. The following temples to the Lord have been built by the Latter-day Saints: Kirtland, Ohio, 80 by 60 feet; corner stones laid July 23, 1833; dedicated March 27, 1836. Nauvoo, Illinois, 128 by 88 feet; corner stones laid April 6, 1841; dedicated October 5 and November 30, 1845, and February 8 and April 30 and May 1, 1846; burned by an incendiary November 19, 1848. St. George, Washington County, Utah, 142 by 96 feet; corner stones laid March 10, 1873; dedicated January 1, 1877. Logan, Cache County, 171 by 95 feet, with an annex to the north 88 by 36 feet; corner stones laid September 17, 1877; dedicated May 17, 1884. Manti, Sanpete County, 172 by 95 feet, with an annex to the north 85 by 40 feet; corner stones laid April 14, 1879; dedicated May 21, 1888. The temple at Salt Lake City, 186 by 99 feet, is unfinished; corner stones laid April 6, 1853. The site for a temple was dedicated at Independence, Jackson County, Missouri, August 3, 1831. The corner stones of a temple, 110 by 80 feet, were laid at Far West, Caldwell County, Missouri, July 4, 1838. {453} PLAIN TALK TO PARENTS. PARAGRAPHS TAKEN FROM THE WRITINGS OF APOSTLE ORSON PRATT, IN _THE SEER_, 1853. Let that man who intends to become a husband, seek first the kingdom of God and its righteousness, and learn to govern himself, according to the law of God; for he that cannot govern himself cannot govern others. Let him dedicate his property, his talents, his time, and even his life to the service of God, holding all things at His disposal, to do with the same, according as He shall direct through the counsel that He has ordained. In selecting a companion, let him look not wholly at the beauty of the countenance, or the splendor of the apparel, or the great fortune, or the artful smiles, or the affected modesty of females; for all these, without the genuine virtues, are like the dew-drops which glitter for a moment in the sun and dazzle the eye, but soon vanish away. But let him look for a kind, amiable disposition; for unaffected modesty; for industrious habits; for sterling virtue; for honesty, integrity, and truthfulness; for cleanliness in person, in apparel, in cooking, and in every kind of domestic labor; for cheerfulness, patience, and stability of character; and above all, for genuine religion to control and govern her every thought and deed. You should remember that harsh expressions against your wife, used in the hearing of others, will more deeply wound her feelings than if she alone heard them. Reproofs that are timely and otherwise good, may lose their good effect by being administered in the wrong spirit; indeed, they will most probably increase the evils which they are intended to remedy. Do not find fault with every trifling error that you may see, for this will discourage your family, and they will begin to think that it is impossible to please you; and, after a while, they will become indifferent as to whether they please you or not. How unhappy and extremely wretched is that family where {454} nothing pleases--where scolding has become almost as natural as breathing. Let each mother commence with her children when young, not only to teach and instruct them, but to chasten and bring them into the most perfect subjection; for then is the time that they are the most easily conquered, and their tender minds are the most susceptible of influences and government. Many mothers from carelessness, neglect their children, and only attempt to govern them at long intervals, when they most generally find their efforts of no lasting benefit; for the children having been accustomed to having their own way, do not easily yield; and if peradventure they do yield, it is only for the time being, until the mother relaxes again into carelessness when they return again to their accustomed habits; and thus by habit they become more and more confirmed in disobedience, waxing worse and worse, until the mother becomes discouraged and relinquishes all discipline, and complains that she cannot make her children mind. The fault is not so much in the children, as in the carelessness and neglect of the mother when the children were young. It is she that must answer, in a degree, for the evil habits and disobedience of the children. She is more directly responsible than the father; for it cannot be expected that the father can always find time, apart from the laborious duties required of him, to correct and manage his little children who are at home with their mother. * * * Some mothers, though not careless, and though they feel the greatest anxiety for the welfare of their children, yet, through a mistaken notion of love for them, forbear to punish them when they need punishment; or if they undertake to conquer them, their tenderness and pity are so great that they prevail over the judgment, and the children are left unconquered, and become more determined to resist all future efforts of their mothers, until, at length, they conclude that their children have a more stubborn disposition than others, and that it is impossible to subject them to obedience. In this case, as in that of neglect, the fault is the mother's. The stubbornness of the children, for the most part, is the effect of the mother's indulgence, arising from her mistaken idea of love. By that which she calls love, she ruins her children. Children between one and two years of age are capable of being made to understand many things; then is the time to begin with them. How often we see children of that age manifest much anger. Frequently by crying through anger, they that are otherwise healthy, injure themselves. It is far better in such instances, for a mother to correct her child in a gentle manner, though {455} with decision and firmness, until she conquers it, and causes it to cease crying, than to suffer that habit to increase. When the child by gentle punishment has learned this one lesson from its mother, it is much more easily conquered and brought into subjection in other things, until finally, by a little perseverance on the part of the mother, it learns to be obedient to her voice in all things; and obedience becomes confirmed into a permanent habit. Such a child trained by a negligent or over-indulgent mother, might have become confirmed in habits of stubbornness and disobedience. It is not so much in the original constitution of children as in their training, that causes such wide differences in their disposition. It cannot be denied that there is a difference in the constitution of children even from their birth; but this difference is mostly owing to the proper or improper conduct of parents, as before stated; therefore, even for this difference, parents are more or less responsible. If parents, through their own evil conduct, entail hereditary dispositions upon their children, which are calculated to ruin them, unless properly curtailed and overcome, they should realize, that for that evil they must render an account. If parents have been guilty in entailing upon their offspring unhappy dispositions, let them repent, by using all diligence to save them from the evil consequences which will naturally result by giving way to those dispositions. The greater the derangement, the greater must be the remedy; and the more skillful and thorough should be its application, until that which is sown in evil is overcome and completely subdued. In this way parents may save themselves and their children, but otherwise there is condemnation. Therefore we repeat again, let mothers begin to discipline their children when young. Do not correct children in anger. An angry parent is not as well prepared to judge of the amount of punishment which should be inflicted upon a child, as one that is more cool and exercised with reflection, reason and judgment. Let your children see that you punish them, not to gratify an angry disposition, but to reform them for their good, and it will have a salutary influence. They will not look upon you as a tyrant, swayed to and fro by turbulent and furious passions; but they will regard you as one that seeks their welfare, and that you only chasten them because you love them, and wish them to do well. Be deliberate and calm in your counsels and reproofs, but at the same time, use earnestness and decision. Let your children know that your words must be respected and obeyed. Never deceive your children by threatenings or promises. Be careful not to threaten them with a punishment which you {456} have no intention of inflicting, for this will cause them to lose confidence in your word; besides, it will cause them to contract the habit of lying. When they perceive that their parents do not fulfill their threatenings or promises, they will consider that there is no harm in forfeiting their word. Think not that your precepts concerning truthfulness will have much weight upon the minds of your children, when they are contradicted by your examples. Be careful to fulfill your word in all things in righteousness and your children will not only learn to be truthful from your example, but they will fear to disobey your word, knowing that you never fail to punish or reward according to your threatenings and promises. Let your laws, penalties and rewards be founded upon the principles of justice and mercy, and adapted to the capacities of your children; for this is the way that our heavenly Father governs His children, giving to some a Celestial, to others a Terrestrial, and to others still a Telestial law, with penalties and promises annexed according to the conditions, circumstances and capacities of the individuals to be governed. Seek for wisdom, and pattern after the heavenly order of government. Do not be so stern and rigid in your family government as to render yourself an object of fear and dread. There are parents who only render themselves conspicuous in the attribute of justice, while mercy and love are scarcely known in their families. Justice should be tempered with mercy, and love should be the great moving principle, interweaving itself in all your family administrations. When justice alone sits upon the throne, your children approach you with dread, or peradventure hide themselves from your presence and long for your absence that they may be relieved from their fear. At the sound of your approaching footsteps they flee as from an enemy, and tremble at your voice, and shrink from the gaze of your countenance, as though they expected some terrible punishment to be inflicted upon them. Be familiar with your children that they may delight themselves in your society, and look upon you as a kind and tender parent whom they delight to obey. Obedience inspired by love, and obedience inspired by fear, are entirely different in their nature. The former will be permanent and enduring, while the latter only waits to have the object of fear removed, and it vanishes like a dream. Govern children as parents, and not as tyrants; for they will be parents in their turn and will be very likely to adopt that form of government in which they have been educated. If you have been tyrants, they may be influenced to {457} pattern after your example. If you are fretful and continually scolding, they will be very apt to be scolds too. If you are loving, kind and merciful, these benign influences will be very certain to infuse themselves in to their order of family government; and thus good and evil influences frequently extend themselves down for many generations and ages. How great, then, are responsibilities of parents to their children! And how fearful the consequences of bad examples! Let love, therefore, predominate and control you, and your children will be sure to discover it, and will love you in return. Let each mother teach her children to honor and love their father, and to respect his teachings and counsels. How frequently it is the case when fathers undertake to correct their children, mothers will interfere in the presence of the children. This has a very evil tendency in many respects. First, it destroys the oneness of feeling which should exist between husband and wife; secondly, it weakens the confidence of the children in the father, and emboldens them to disobedience; thirdly, it creates strife and discord; and lastly, it is rebelling against the order of family government established by divine wisdom. If the mother supposes the father too severe, let her not mention this in the presence of the children, but she can express her feelings to him while alone by themselves, and thus the children will not see any division between them. For husbands and wives to be disagreed, and to contend, and quarrel, is a great evil; and to do these things in the presence of their children is a still greater evil. Therefore, if husband and wife will quarrel and destroy their own happiness, let them have pity upon their children, and not destroy them by their pernicious examples. {458} MY REASONS FOR LEAVING THE CHURCH OF ENGLAND AND JOINING THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. (R. M. BRYCE THOMAS, LONDON, ENG.) Previous to my visiting Salt Lake City, Utah, in the months of July and August, 1896, I knew nothing of the Church of Jesus Christ of Latter-day Saints beyond the fact that it was commonly known as the Mormon Church. During my stay of nearly a month in Salt Lake City I heard from those quite unconnected with their Church that the so-called Mormons, but whom I shall hereafter designate as "the Latter-day Saints," were the most peace-loving and quiet of people, honest, thrifty, well behaved and good citizens, and exceedingly kind to their poor, who were so well looked after that public begging was not known among them. I found that this people possessed a beautiful Temple and a very fine Tabernacle, with grounds prettily laid out and well cared for; their houses, too, were neat and picturesque, with nice gardens attached to them, while they could boast of a Tabernacle Choir of about 600 men and women, the best that I have ever heard. Everything to do with this people appeared to be most excellently managed and looked after, while their missionaries were preaching the Gospel in most parts of the world, having gone out altogether at their own cost, and at a very great sacrifice of self in all cases. The Church organization of the Saints, too, appeared to be complete and effective, and it became evident to me that they were a very interesting and extraordinary people, and I therefore decided to secure some of their books, especially the Book of Mormon, in order to learn more of their character and doctrines. This I did, and after I had read some of their publications a light seemed to dawn upon me, and I commenced to wonder if we were living in the times of the great apostasy which had been predicted in so many parts of the inspired scriptures. {459} I quote a few references to these predictions in the note below,[A] but these are by no means all. My mind expanded still more when I had carefully read through the Book of Mormon, a book which I found to be replete with divine truths and elevating principles, and which bore the very strongest testimony to the truths contained in the Bible, both in the Old and in the New Testament; a book, too, which made plain and easy of understanding so many parts of the Bible that appear at present to be vague, or regarding which the numerous sects of Christendom have set themselves against each other in argument and dispute. In that book (Book of Mormon) it was clearly stated that the great apostate church would be upon the earth when the book itself would come to light. In Revelation St. John spoke of the apostate church of the latter days as "Babylon,"[B] and as "Mystery, Babylon the great, the mother of harlots and abominations of the earth,"[C] and he added that this apostate church was to rule peoples, multitudes, nations, and tongues,[D] which would make it almost if not quite universal. [Footnote A: Isaiah 24: 1-5; Matthew 24: 4-31; Acts 20: 29, 30; II Thess. 2: 3, 8, 9, 10; I Timothy 4: 1-3; II Timothy 3: 1-5; II Timothy 4: 3, 4; Revelation, chapters 1, 2, and 3; Revelation 17: 2-5.] [Footnote B: Rev. 14: 8.] [Footnote C: Rev. 17: 5.] [Footnote D: Rev. 17: 15.] Now the question which concerned me was whether the Church of England, of which I was a member, was a portion of that church to which the Bible predictions in respect to the great apostasy referred, or whether the church of Rome or some other Christian church, was the only one alluded to. That it was a Christian church to which the texts in the Bible referred is not, I think, likely to be denied by any one; and indeed we know that even in as early days as those in which John the Revelator himself lived, he discovered the commencement of apostasy in the seven truest churches of Christians among those then existing.[E] The other branches of the then Christian church would appear to have gone altogether wrong, for these seven were, it seems, the only ones worth divine mention, and they too were becoming so corrupt even in those early days that God threatened them with complete rejection. [Footnote E: Rev. chaps. 2, 3.] In order to enable me to arrive at a just and proper conclusion, it was necessary for me to turn to the Bible as my guide, and to ascertain therefrom what constituted the primitive Church of Christ, and what were the exact doctrines and ordinances as laid down by Him and as taught and practiced by His Apostles. Having ascertained these facts, I had then {460} to compare them with the constitution of the Church of England and with the doctrines and ordinances as taught and practiced by her. It appeared to me to be quite evident that if the primitive church as planted by Jesus Christ and built up by His Apostles and servants, with all its organization and powers, had not been maintained in its completeness and perfection, or if any of Christ's doctrines had been altered, or His ordinances changed in any one respect without due authority, this could only have come about through false teachers arising in the church, as St. Paul had predicted would be the case after his days.[A] I felt that I should then be compelled to admit that the Church of England had fallen into error, and that therefore the texts in the scriptures regarding the latter day apostasy could not but refer to her as well as to the other churches of Christendom which were teaching and practicing a gospel not in accordance with that found in the Bible. And further that the following inspired prophecy of Isaiah pointed to her equally as much as to the other churches: "The earth also is defiled under the inhabitants thereof; because they have transgressed the laws, changed the ordinance, broken the everlasting covenant,"[B] (or in other words apostatized). One of the Latter-day Saints has very appropriately written the following words in this connection: "It is contrary to scripture and to reason to suppose that Christ would set up two or more discordant religious systems to distract mankind, and cause strife and contention. God cannot create confusion. His mind is one, the minds of men are various, so that when we see various opposing religions in Christendom, it is conclusive evidence that men have been engaged in their invention, and that they have established but very imperfect imitations of the true church of Christ."[C] [Footnote A: II Tim. 4: 3, 4.] [Footnote B: Isaiah 24: 5.] [Footnote C: See Mormon Doctrine, 6th leaf.] The true church must always conform to the pattern of the primitive church of Jesus Christ and His Apostles in every respect, unless there is clear and undisputable authority in the scriptures for a divergence in any particular, and I have not been able to find any such authority in any portion of the New Testament. So that if the Church of England (for that is the only church with which I am concerned at present) is dissimilar in her organization or in her doctrines and ordinances from the primitive church, she can be but a very imperfect imitation of that church at best. Well, on turning to the Bible I found that the church which {461} Jesus Christ planted on earth consisted of "First apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues."[A] Elders, too, were ordained in all churches.[B] Then again evangelists and pastors are mentioned.[C] We further read why all these inspired apostles, prophets, evangelists, pastors, and teachers were absolutely necessary in the church, namely, "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ."[D] St. Paul in writing to the Corinthians very clearly described the church of Christ, and he showed that not one of its members could be dispensed with without thoroughly disorganizing the body. He was then specially speaking of the various gifts of the Holy Spirit of God, which were considered so essential to the maintenance of the true church of Christ, and it will be seen that He practically forbade any one of the members of the church (Christ's body) to say of those miraculous gifts "We have no need of thee."[E] [Footnote A: I Cor. 12: 28.] [Footnote B: Acts 14: 23.] [Footnote C: Eph. 4: 11.] [Footnote D: Eph. 4: 12.] [Footnote E: I Cor. 12: 21-28.] Now I vainly look for a church of this pattern in the Church of England or in any of the other churches in Christendom, except in that of Jesus Christ of Latter-day Saints I can find no apostles, no prophets, no workers of miracles, no discerners of spirits, no gifts and no interpretations of tongues; but I find popes, cardinals and archbishops. By what authority then was the organization of Christ's church altered, and her most important members lopped off? For I have already made mention of the reasons given by St. Paul why inspired apostles, prophets, and the wonderful gifts of the Holy Spirit, were absolutely necessary in the church of Jesus Christ as founded by Him. And I fail to discover any good reason why the church should now be able to get on without them any more than it found itself able to get on without them in former times. On the contrary, I am clearly of opinion that they must be just as essential now as in days of old, and that to their absence must be attributed all the discord, ill-feeling, and confusion that reign supreme in and between the very numerous sects in Christendom, all of which profess themselves to be members of the true church of Jesus Christ. All these different sects or churches, if I may so call them, are admittedly without the miraculous gifts of the Holy Spirit spoken of by St. Paul, for they do not teach nor do they appear {462} to allow that gifts of prophecy and miracles are actually necessary in these days. Indeed, they apparently consider that these gifts are not needed at all; the very thing which St. Paul forbids them to do when he says that, in respect to the Spirit's wonderful gifts, no member of Christ's church must say, "We have no need of thee."[A] So that prophets and workers of miracles have altogether ceased to be, although I can find no authority whatever in the Bible for their ceasing to exist. Inasmuch as they were necessary "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ,"[B] how can saints now be perfected or the work of the ministry be efficiently and satisfactorily performed, or the body of Christ (the true church) be edified in these days? The Bible shows us that it was always through prophets that God revealed His will, commands, and instructions to His church under all the changing and trying circumstances through which she has had to pass since the world commenced. And it seems to me to be altogether opposed to scripture and to reason to conclude that in these admittedly evil days it is unnecessary for Him to intimate His will and commands, and to instruct His people in exactly the same way, in order that His church may continue to be guided through the great difficulties and trials that must beset her. For the teachings of Jesus Christ and His Apostles I prefer to go direct to the Bible and be guided thereby, than to go to any of the churches of Christendom which teach doctrines not in accordance therewith. For instance, Jesus Himself said that miraculous signs should follow believers,[C] but the churches do not teach this doctrine. Then again St. Paul, writing under the inspiration of the Holy Ghost, recorded that apostles and prophets were necessary in the church, not only for his days, but "till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive."[D] How different this appears to be from the teachings of the various churches and sects in Christendom! In this passage of scripture which I have just quoted, St. Paul not only tells us how long apostles and prophets would be necessary in the church of Jesus Christ, but also how the church would be affected if prophecy ceased. {463} As inspired by God, he distinctly asserts that apostles and prophets would be required till we attain to perfect men, unto the measure of the stature of the fulness of Christ. I think it will be admitted that we have not reached this perfection as yet. Again, St. Paul showed that if we had no apostles and prophets, the church would be tossed to and fro, and carried about with every kind of doctrine, etc. What do we see in the churches of Christendom but this very result, when we contemplate the numerous discordant and opposing religious denominations and sects, all teaching divers doctrines and ordinances? Thus it seems evident to me that a church, devoid of inspired prophets and the miraculous gifts of the Holy Spirit, all of which played so very important a part, in the opinion of the apostles of Christ, in the primitive church, cannot possibly be anything but in error. This view is strengthened by the words of St. Peter, who tells us that the Spirit would continue to manifest His marvelous powers in the true church while the world lasted, if the people would submit themselves to the ordinances of the gospel, and obey God's commandments. He was preaching on the day of Pentecost, just after the Holy Ghost had fallen upon the assembled disciples, and had sat upon each of them in the form of cloven tongues like as of fire,[A] and he called upon all his hearers to repent, and to be baptized for the remission of their sins, and he promised them the gift of the Holy Ghost. Then he went on to say that this promise was not for those people only, but unto them and their children, and also to all who were afar off, even as many as the Lord our God should call.[B] [Footnote A: Cor. 12: 21.] [Footnote B: Eph. 4: 12.] [Footnote C: Mark 16: 17, 18.] [Footnote D: Eph. 4: 13, 14.] [Footnote A: Acts 2: 3.] [Footnote B: Acts 2: 38, 39.] Now in view of all this that I have culled from the scriptures, I cannot understand how any one has authority to say that in these days we have no need for inspired Prophets, and for those wonderful gifts of the Spirit, without which, we are told by the New Testament writers, we cannot reach to the perfected man, and to the measure of the stature of the fulness of Christ. It appears therefore quite evident to me that if I in all humility and sincerity accept the teachings of God, as made clear in the Bible, it becomes impossible for me to admit, or to flatter myself as a member of the Church of England, that any church of professing Christians on the earth, which denies the urgent need of inspired prophets and apostles, and the glorious and miraculous gifts of the Holy Spirit, can be the {464} church which Jesus Christ founded and His Apostles built up in the first days of Christianity. In fact it seems to me that where there is not sufficient faith to obtain new revelation and the ministry of angels, all of which are promised under the true Gospel, there cannot possibly be the true church of Christ. The scripture also, which is given for our instruction, tells us "Where there is no vision the people perish."[A] [Footnote A: Prov. 29: 18.] It is also logical to suppose that a church which denies the need of the miraculous gifts of the Holy Spirit cannot well have that Spirit guiding it, for the whole history of the primitive church shows us that wherever the Holy Spirit was poured down upon any one and especially on the apostles and prophets and the other ministers of Christ, He manifested Himself in prophesyings, healings, tongues and other ways. God no doubt speaks to all His children throughout the world in some measure by His Spirit, the still small voice of conscience, but the Holy Spirit in His full and wonderful manifestations, that spirit of knowledge, and wisdom, and of revelation, is only to be found where there is the true church of Christ. Again, Jesus Himself tells us that "When that spirit of truth is come, he will guide you into all truth, for he shall not speak of himself, but whatsoever he shall hear that shall he speak, and _he will show you things to come_."[B] This is the gift of prophecy. Do we see anything of this kind in the Church of England, or in the church of Rome, or in any of the numerous denominations of Christians anywhere--church and denominations which by their dissensions and different teachings go far to distract mankind and confound the earnest seekers after truth? It is when this spirit of prophecy, of healings, and of tongues is wanting that people are led by the teachings of men, darkness overspreads the world, errors begin to multiply, heresies to spring up, and nothing but a form of godliness remains while its powers are denied. [Footnote B: John 16: 13.] Again, where the Holy Spirit manifests Himself there must of necessity be unity and peace, for He is a Spirit of Unity, and Jesus Himself prayed that all His children might be one, even as He and His Father in Heaven were one.[C] [Footnote C: John 17: 11, 20 to 23.] Peter Young, an English writer, records the following comment on this prayer: "Our Lord seems to have a vision, if we may venture so to speak, of His church as one body, penetrated with the Divine Spirit, radiant with the brightness of His presence, its members living together in faith and love, the {465} kingdom of heaven upon earth, exhibiting such a spectacle of love and holiness, that the world might be led to acknowledge that they were the special objects of the Father's love." We can thus see what it is that Jesus earnestly desired and prayed for. There were no divisions and dissensions, but all were to be of one faith and doctrines as taught by Him, and one in all love and holiness of life; and a perusal of a part of the 16th chapter of St. John's Gospel will show that, just previous to His uttering this desire of His heart, Christ had promised His disciples to send them the Comforter to guide them into all truth, for, said He, "He shall receive of mine and shall show it unto you."[A] Now does it seem possible to suppose that this Spirit of Unity, this Comforter, whom Jesus Christ was to send in order to show His followers how to grow like Him, and to to guide them into all truth, can be guiding the numerous contending discordant churches of Christendom, who exhibit toward each other bitterness and hatred, which not so many years ago culminated even in the shedding of human blood! The Church of England, with which I am at present concerned, is split up into Ritualistic, High, Broad, and Low Church, all at variance more or less in their ceremonies and ordinances, and in their very teachings. Surely it would rather seem as if the church were moved upon by a spirit of discord, confusion, and evil passions than a spirit of unity, peace, and love; for if this glorious Spirit whom Jesus sent down after His ascension into heaven, were really permeating the church, we could not but clearly discern His presence in His wonderful manifestations as of old, and in the unity of faith, that the word of God leads us to expect would always prevail till the end of time, when we all should reach perfection, even to the measure of the stature of the fulness of Christ,[B] and so long, too, as there remained any on earth whom the Lord our God should call.[C] Why then has the Spirit now ceased to manifest His presence? Well, it appears to me that the reason may be found in the fact that both teachers and people have drifted into error, and have set up ordinances and doctrines which do not resemble those of Christ's primitive church, or have rejected some of those formerly practiced and taught by that church. What! some ask, do you mean to say that the Church of England is practicing and teaching erroneous doctrines and ordinances? If so we should like to know wherein the errors lie. Yes, I reply, such seems to be the case, and I shall now proceed to point out the errors. [Footnote A: John 16: 7-14.] [Footnote B: Eph. 4: 13.] [Footnote C: Acts 2: 39.] {466} In the primitive church existed the ordinance of anointing the sick with oil and praying over them with mighty faith. Is this practiced now in the Church of England, and if not, why not? If the faith of the early Christians (and very strong faith, such as honors God, was required) existed in these days, would not the church continue to use this same wonderful power for good as of old? It is however cried down now, and this ordinance is altogether rejected and considered too ridiculous for these enlightened days, though perhaps good enough for those poor creatures who lived in the benighted past. Where also is the ordinance of laying on hands for the reception of the Holy Ghost with all His gracious gifts? This was evidently a most important and necessary ordinance in the teachings of the Apostles of the primitive church, and invariably followed that of baptism. And the New Testament is replete with instances of the wonderful way in which the Holy Spirit used to manifest Himself among those converts, who had obeyed the teachings of the Apostles, and had humbly and faithfully submitted themselves to both these ordinances. He still manifests Himself in the Church of Jesus Christ of Latter-day Saints, as very many can testify; but such manifestations are not taught or looked for in the Church of England, even in the ordinance of confirmation, and therefore they could not occur for want of faith if for no other reason. Next I will take the ordinance of baptism. Is there any similarity between that practiced in the early church of the days of the Apostles and that practiced in the Church of England at the present day? None that I can see. In the first place, the form of baptism is not the same. Baptism by immersion is that to which the Lord Jesus submitted Himself in order to fulfill all righteousness,[A] and to become obedient in all things, and thus it behooves us to become obedient also. He was baptized by immersion as an example to us, and this is the baptism taught and practiced by His Apostles and servants.[B] It was not until the third century, after very many and gross errors had crept into the church, as I shall presently try to show, that the form of baptism was altered, the first case being that of a man named Novatian, who, being very ill, was baptized in bed by infusion or pouring of water.[C] Schaff says that even down to the close of the thirteenth century baptism {467} by immersion was the rule, and sprinkling or pouring the exception.[D] There are many other respectable authorities who show clearly that baptism in the early church was by immersing the whole body in water, and I name some in the note below.[E] Baptism is a word derived from the Greek "bapto," meaning to immerse, and there is no doubt in my mind that this is the meaning intended wherever the word is used in the New Testament. Calvin says, "The word baptize signifies to immerse, and the rite of immersion was observed by the ancient church," while John Wesley says, "Buried with him--alluding to the ancient manner of baptizing by immersion." Jeremy Taylor writes, "The custom of the ancient churches was not sprinkling, but immersion, in pursuance of the sense of the word in the commandment, and the example of our blessed Savior." We are taught that baptism is meant to symbolize a death, a burial, and a resurrection,[F] and also a birth.[G] Immersion does this, but sprinkling does not, therefore baptism by sprinkling is erroneous. Then again, the Bible teaches us that baptism had for its object the remission of sins, and that that ordinance invariably followed upon faith and repentance. But the Church of England does not appear to baptize for the remission of sins at all, the ordinance being considered as only an outward sign of an inward grace, something which appears to me to be altogether different from the idea of baptism as taught and practiced in the primitive church of Christ.[H] That church laid down that when a person had faith (and we are told that faith comes by hearing), and had fully and truly repented of his sins, he was to undergo the ordinance of baptism for the remission of those sins,[I] and that then he would receive the Holy Ghost through the laying on of hands by authorized men.[J] The Church of England, which claims to be led in her doctrines by the very same Spirit that guided the primitive church in the days of the Apostles, teaches quite another law of baptism, and even demands the baptism of innocent little infants in arms, who can exercise no faith or repentance, and who have no individual sins to repent of. Is not this a transgression of the law in this respect? The primitive church and the Church of England cannot both be right, and therefore the same Spirit cannot have permeated {468} both, for, unless we admit this, we must admit that the same Spirit dictates two distinctly opposite laws of baptism unto salvation. [Footnote A: Matt. 3: 15.] [Footnote B: Romans 6: 3, 4, 5.] [Footnote C: Eusebius Eccl. Hist., Book vi: Ch. 43. See also Cyprian's Epistles, Letter 76.] [Footnote D: Schaff, an eminent Swiss theologian.] [Footnote E: Mosheim's Eccl. Hist., vol. I, page 120. Bossuet, a celebrated French Bishop. Bishop Jeremy Taylor. Robinson, the great Biblical scholar and philologist. Calvin. John Wesley.] [Footnote F: Romans 6: 3, 4, 5.] [Footnote G: John 3: 5.] [Footnote H: Mosheim's Church History, 3rd Ed., vol. I, pp. 87 and 137.] [Footnote I: Mark 1: 4. Luke 3: 3. Acts 12: 16.] [Footnote J: Acts 2: 38.] This leads me to the question of infant baptism. Dr. Neander, a great German scholar, tells us that Christ did not ordain infant baptism, and that not till so late a period as Irenaeus does any trace of infant baptism appear. This was in the third century. Curcellaeus writes that baptism of infants in the first two centuries after Christ was altogether unknown. Bishop Jeremy Taylor says, "Christ blessed infants and so dismissed them, but baptized them not, therefore infants are not to be baptized." Martin Luther says, "It cannot be proved by the sacred scriptures that infant baptism was instituted by Christ, or begun by the first Christians after the Apostles." Tertullian, one of the Latin Fathers, wrote, "Let them therefore come when they are grown up, when they can understand, when they are taught whither they are to come. Let them become Christians when they can know Christ. Why should this innocent age hasten to the remission of sins? * * * * If persons understood the importance of baptism they will rather fear the consequent obligation than the delay." The Church of England, of which I was a member, baptizes infants in arms, who, as I have already said, cannot have faith, nor can they repent, and indeed they have no sins to repent of. I have been told that there is the taint within them of the original sin of Adam, but it seems to me that an infant is perfect in Jesus Christ. No one but Adam committed the original sin for which, in God's righteous justice, the sentence was death, and this death passed upon all Adam's descendants. But God, whose very attributes are justice and mercy, made a way for Adam's posterity to escape from the consequences of a sin that not one of them was guilty of. So, in order that His justice should not be cruel, our good Father in Heaven sent His only begotten Son Jesus Christ to the earth to atone for all sins, not only for our own individual sins, but for the sins of our common father Adam. Thus the world was relieved of the curse passed upon Adam; for "as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."[A] The salvation is just as universal as the punishment; and we have nothing to do ourselves to obtain this salvation from the consequences of Adam's transgression, for which we were in no way responsible. Christ's atonement fully met God's righteous justice, and justice having been satisfied, {469} mercy was able to step in between it and ourselves and to claim her own. For our own individual sins we are of course responsible. We shall reap as we sow, and we shall be judged according to our works, whether they be good or bad, but we shall not be judged for Adam's sin. This is, I think, evident from the scriptures quoted in the foot note.[B] [Footnote A: Read carefully Rom. 5: 12-19.] [Footnote B: II Cor. 5: 10. Rom. 2: 6. Gal. 6: 7. Eph. 6: 8. Col. 3: 24, 25. Rev. 22: 12. Matt. 16: 27.] Children, then, up to the age at which they can clearly distinguish between right and wrong, and can receive the commandments and laws of God, are without sin, for sin is the transgression of the law, known to be God's law. Thus little children have no sins to be repented of and to be remitted, and therefore do not need baptism. Baptism is an ordinance by which we witness to God, that we have repented of our past misdeeds and have taken upon ourselves the name of Christ; that we intend, by being buried with Him in the waters of baptism, and by rising again from that watery grave, to die unto sin, and to rise again to a new life of holiness and good works, in thankful remembrance of Christ's great love in saving us from the dreadful consequences of our own wicked acts. Baptism cannot therefore be necessary until we raise our wills against God and disobey what we clearly know to be His righteous commandments. To say that an infant requires baptism appears to be not only unscriptural but equivalent to denying the tender mercies of Christ. Little children are perfect in Him, and thus He was able to say, "Suffer little children to come unto me, and forbid them not, for of such is the kingdom of God."[C] [Footnote C: Matt. 19: 14. Mark 10: 14. Luke 18: 16.] Thus I have tried to show how, in my opinion, the Church of England has turned aside from the early church teachings, and has transgressed this law of baptism, which the Bible instructs us has for its object the remission of sins;[D] has changed the ordinance by substituting sprinkling for immersion, and has broken the everlasting covenant by practically denying the all-sufficiency of Christ's atonement, in holding that an innocent infant cannot belong to Christ's fold unless it is baptized into it; forgetting that it is only after we have arrived at years of discretion and understanding that we wander away from Christ's fold, and that we are required to pass through the waters of baptism in order to get our sins washed away, and to re-enter that fold. The prophecy of Isaiah, which I have already quoted,[E] thus seems to be applicable to the Church of {470} England in respect to this subject of baptism, if in respect to no other ordinance. [Footnote D: Mark 1: 4. Luke 3: 3. Acts 2: 38. Acts 22: 16.] [Footnote E: Isaiah 24: 5.] The next ordinance that I would draw attention to is that of baptism for the dead. This has been altogether done away in the Church of England, though it was extensively practiced in the primitive Church. St. Paul in writing to the Corinthians says: "Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?" [A] This baptism for the dead is one of the most glorious subjects belonging to the everlasting Gospel, because, in order to prove good our title to the kingdom of heaven, we who have sinned are told that we must have the three great witnesses to adoption: namely, the Spirit, the Water, and the Blood.[B] We know by scripture that the Gospel is preached to the dead,[C] and the reason is that the dead are to be judged as men in the flesh, and live according to God in the spirit.[D] Hence the necessity of baptism for those of them who had not during this life been baptized by immersion for the remission of their sins. The dead rely upon us who are living for the performance on their behalf of this ordinance. This is the work that children must do for their progenitors, and on learning this, the hearts of the children are turned to their fathers, and the fathers in the spirit world, learning that they are dependent upon the action of their posterity for the performance of this ordinance of salvation, turn their hearts to their children, or in other words look to them for the necessary performance. This was the work predicted in the scripture by the Prophet Malachi, "Behold I will send you Elijah the prophet before the coming of the great and terrible day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse."[E] [Footnote A: I Cor. 15: 29.] [Footnote B: John 5: 8.] [Footnote C: I Peter 3: 19, 20, 21.] [Footnote D: I Peter 4: 6.] [Footnote E: Mal. 4: 5, 6.] This baptism for the dead was an old doctrine taught in the primitive church, and it is evident that St. Paul spoke of a baptism which a living person receives in place of a dead one.[F] This vicarious baptism for the dead was practiced among the early Christians for some two or three centuries after Christ, and Epiphanius, a writer of the fourth century, speaks of this ordinance when referring to the Marcionites, a sect of Christians to whom he was opposed.[G] The view that St. Paul spoke of a baptism that a living man receives {471} in place of a dead one, is upheld by many respectable authorities, among them Erasmus, Scaliger, Grotius, Calixtus, Meyer, and De Wette.[A] Then again if we look at the proceeding of the Council of Carthage held A. D. 379, it will be seen that baptism for the dead was being practiced among some at least of the Christians as late as that year, for the council's sixth canon forbids any longer the administration of baptism and holy communion for the dead.[B] [Footnote F: Biblical Literature (Kitto).] [Footnote G: Heresies 23: 7.] [Footnote A: Roberts' Outlines of Eccle. Hist. Note 3 to sec. 10 of part 4.] [Footnote B: Roberts' Gospel (1893) p. 290.] The beauty of this doctrine is that it very clearly indicates that there cannot be a never-ending punishment for those who die unconverted, as taught in the churches of Christendom. On the contrary, after they have been judged according to their works in the body, and have undergone such punishment as the perfectly righteous God adjudges, there will be a salvation for all, except the sons of perdition; and eventually Jesus Christ will present to His Father His completed work of redemption. Else what are the meanings of such texts as the following? "Verily, verily, I say unto you, the hour is coming, and _now_ is when the dead shall hear the voice of God: and they that hear shall live."[C] "I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house."[D] Isaiah also, after he had described the judgments that would attend the coming in glory of Jesus Christ, and the punishments that should overtake the ungodly, wrote as follows: "And it shall come to pass in that day that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited."[E] [Footnote C: John 5: 25.] [Footnote D: Isaiah 42: 6, 7.] [Footnote E: Isaiah 24: 21, 22.] Thus the Gospel has to be preached to the spirit world, and those who then hear it in its purity for the first time, as it was preached in the first days of the church of Christ, will look anxiously to their living descendants to perform for them the outward ordinances of baptism, or the birth of water, without which one of the three earthly witnesses to {472} adoption into God's kingdom (water) will be wanting in their case. For one of the requisite ordinances of the Gospel will not have been complied with by them while on earth, namely, baptism by immersion for the remission of their sins. That this doctrine of baptism for the dead, which of itself is clear evidence of the loving, merciful, and long suffering character of our Heavenly Father, was forbidden at the Council of Carthage, is scarcely to be wondered at when we study the history of the church and the character of her ministers in the fourth century. For it was a time when the priesthood was steeped in iniquity, and the church dreadfully tainted with Arianism and Pelagianism, while the corrupt doctrines of the Nestorians and Eutychians infected both the priests and the people of the Christian world. Indeed, when we look into the early history of the mother church of Rome from the third century, we can see how, even in those early times, the church had become practically a motley mass of heathens. From A.D. 66 to A.D. 312 the primitive church was repeatedly under general persecutions, which almost destroyed it, and during this time many who had professed Christianity apostatized. At the same time gross errors began to creep into the church, particularly the teachings of the gnostics, who formed abominable tenets by mixing heathen philosophy with the Gospel of Christ. In the fourth century, however, with the accession of Constantine to the imperial throne of Rome in A.D. 323, all persecutions ceased, and peace was assured to the church, and even more than peace, for Constantine favored the Christian cause, and did what he could to suppress the pagan religion. The ministers of the Christian church were honored in every way, and wealth and position conferred upon them, so that it is not a matter of wonder that thousands of converts immediately afterwards joined the church and Christianity soon became the national religion. All this, however, instead of being fortunate for the church was disastrous to the purity of Christ's religion. In the fourth century lordly bishops, archdeacons, canonical singers, etc., were introduced; candles were lighted by day; incense burnt; abstinence from marriage was esteemed a high degree of sanctity; prayers were made to departed saints; pretended relics were held in high estimation; images of Christ and of saints were set up; the clergy commenced to officiate in canonical robes which they held to be sacred; prayers were made for the mitigation of torments to the damned; pilgrimages were started to certain shrines; and a monkish retirement from fellowship with mankind {473} was considered a devotion. By the end of the sixth century the doctrines of the church were deeply infected with Pelagianism (the Pelagians denied the necessity of Christ's righteousness for our justification or of His Spirit's influence to regenerate the heart), and discipline had become corrupt, remiss, and partial, while the principal concern of the leading clergy was who should be the greatest. Then followed the notion of purgatory, and the worship of the Virgin Mary and of the martyrs, while Gregory the Great, bishop of Rome, added new canons of mass, his canticles and antiphons and many new ordinances concerning litanies, processions, lent oblations for the dead, pontifical robes, consecrations, and relics. About the year A. D. 606 or 608, Phocas, a monster of cruelty and treachery, who had murdered his worthy master Mauritius and family, became emperor of the East, and Boniface III, the bishop of Rome, by fulsome flatteries, obtained his imperial appointment to be the universal bishop of the Christian church,[A] and thus became the so-called vicar of Christ on earth. [Footnote A: The above has been taken from a short view of the Geography and History of Nations by the Rev. John Brown.] In the face of this condition of the church, it is not a matter for astonishment that the pure and unadulterated Gospel became lost to the world, and that the manifestations of the Holy Spirit, which the primitive church so freely enjoyed, were no longer to be seen. Later on, in A. D. 1517, Zuinglius in Switzerland, and Luther in Germany, shocked with the blasphemous manner in which papal pardons of, and indulgences in, sin were exposed for sale, openly declared their detestation of them. The result was the rebellion against the Romish church, commonly known as the Reformation, which brought in its train persecutions, massacres, wars, blasphemies, scandals, and the prohibition of certain books. That the reformers in separating themselves from the Church of Rome did immense good, there can be no question; and this good has been going on ever since in the way of preparing men's hearts to accept the simple truths of the pure Gospel of Jesus Christ. But they could not have brought out of that church what I believe it could not possibly have possessed at the time, having lost it through the infidelity which has been so clearly described by Wesley, and also in the second homily of the Church of England;--namely, divine authority to administer in the holy ordinances, and to {474} confer the Holy Ghost by the laying on of hands. For, as I have before said, the Holy Ghost had for some centuries ceased to manifest His presence as in the first days Christ's church, while the Bible very distinctly shows us that where God's Spirit has been given to His church and people, He has invariably manifested Himself in many miraculous ways. Thus it seems to me that these reformers, good men as they were, had not the authority to introduce into the world a gospel that had been practically lost, the only gospel on earth at the time being one in a very mutilated and changed form indeed. The true Gospel, with its organization and all its mighty powers of prophecy, healing, and other miracles, could not be brought again to the earth except by the hand of an angel of God. That this was to be the case we read in the writing of John the Revelator,[A] where it is distinctly shown that the Gospel once delivered to the saints was to be taken away from the earth. Otherwise there would apparently have been no object in the Gospel being sent again from heaven in the last days, when the hour of His judgment would come, with the object that it might be preached, not to a few people only, but to them that dwell on the earth; to every nation, and kindred, and tongue, and people. No one is excepted, for in God's plan of life and salvation for mankind all on the earth are to hear and receive or reject this pure Gospel. Direct communication from heaven to earth had ceased for many centuries, resulting in the numerous schisms, the various doctrines, and the many unhappy dissensions and quarrels which have broken up the church and led so greatly to the increase of that atheism and materialism which are now everywhere apparent in the world. The result of the falling away, of which the churches of Christendom have been guilty so long, is appalling, and God's judgments in wars, pestilence, and famines, have been continued, in order to warn and to bring men to repentance and to draw them back to the true faith. [Footnote A: Rev. 14: 6.] The remarks of John Wesley will give some idea of the dreadful condition into which the churches of Christendom had fallen. He said that the reason why the extraordinary gifts of the Holy Ghost were no longer to be seen was because the love of many had waxed cold, and Christians had turned heathens again, and had only a dead form left.[B] [Footnote B: Wesley's Works, vol. 7, sermon 89, pp. 26, 27.] Read also what the Church of England herself admits in her homily against perils of idolatry: {475} "Laity and clergy, learned and unlearned, all ages, sects, and degrees, have been drowned in abominable idolatry most detested by God, and damnable to man, for eight hundred years or more."[A] Such being the case, how can anyone suppose for a moment that divine authority could possibly have been conferred on the priesthood by the laying on of hands of men who, in this homily, are included among idolaters. On the contrary, it would be more probable that this fallen condition of the church would have closed the heaven to all direct communication with the earth. And this seems to have occurred, for, for centuries past, prophecy has ceased, God no longer calls men directly by His voice as He did Moses, Samuel, and Paul; angels do not now deliver heavenly messages to men, and miracles and signs are no longer made manifest through the power of God as of old. And what is the result? It is, so it seems to me, that, for lack of the spirit of revelation and prophecy, which alone could declare God's will to His church, and which could predict with certainty coming events, and so warn the church of impending dangers and guide her into all truth, the ministers of the churches of Christendom have been thrown back upon their own ingenuity to teach men the fear of the Lord by human precepts. Thus is fulfilled Isaiah's prophecy regarding the latter days of the earth, "Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men," etc.[B] It is evidently altogether due to the precepts of men that there are so many and different doctrines taught, and that so much uncertainty and doubt, coupled with dissensions, disputes, and ill will, are rampant in the churches of Christendom, instead of unity, love, brotherly kindness, sympathy, and peace. The Church of England, too, is divided against herself, and has split up into High, Broad, and Low church, all more or less in discord, and each teaching doctrines with which the rest have no sympathy; some teachers urging the necessity of confession, and of prayer for the dead, while others view all such doctrines as "popish," and as emanating from the evil one; some believe in the doctrine of transubstantiation, while others altogether reject it; and some again consider it necessary to introduce into their worship much pomp and ceremony, with genuflections and incense, while others will permit of only {476} the simplest forms of worship possible, viewing with distaste the gorgeous displays and robes used by the ritualistic members of the church. [Footnote A: Church of England homily against perils of idolatry.] [Footnote B: Isaiah 29: 13.] In the midst of all this confusion one could only ask, Which is right and which is wrong? or are they all wrong together? I looked for the fruits of the spirit in the different parts of the church, but found the laws transgressed and the ordinances changed, and I could see only dissension in place of unity, and disputes instead of peace. Thus it became impossible for me to continue to give my adherence and support to any branch of the church in which I had been brought up. It was difficult to break away from all old associations and from a church in which I had long reposed the fullest faith and confidence, but it was impossible for me to continue one of the members, as soon as it had become quite patent to my mind that she was advocating and teaching a perverted gospel; and when I clearly saw that she was in error in denying the necessity of Apostles and Prophets, and the miraculous gifts of the Holy Spirit, as essential portions and adjuncts of the church of Christ on earth in these days. While pondering over these matters the meaning of the following prophetic words of Jeremiah became clear to me, words, be it remembered, which the Gentiles were to say in the latter days of the earth, at the time when God had commenced to take in hand His work of gathering together the dispersed children of Israel: "Surely our fathers have inherited lies, vanity, and things wherein there is no profit."[A] This prophecy is being fulfilled, for thousands of converts have already said these words in their hearts, if not actually with the lips, and I among them, and thousands yet will say them before the end comes. In this connection another scripture has greatly impressed itself upon my mind, namely, the words addressed by St. Paul to the Galatians, when warning them against some who had perverted the Gospel of Christ even in those early days of the church. He said, "But though we or an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, if any man preach any other gospel unto you than that ye have received, let him be accursed."[B] [Footnote A: Jer. 16: 19.] [Footnote B: Gal. 1: 8, 9.] Thus I lost all confidence in the Church of England, and as I fully realized that I had a soul to be saved, regarding which I was naturally anxious, and as I was at the same {477} time well assured in my mind that there could not possibly be more than one true plan of life and salvation, and that one the pure Gospel as had been taught by Jesus Christ and His Apostles, I turned about to find a church that taught that Gospel, as laid down in its simplicity in the good old book. A church organized as was the primitive church, with Apostles, Prophets, etc., which the inspired writers of old taught as being absolutely necessary, and a church which enjoyed the promised gifts and powers of the Holy Spirit. Such a church I found among the Latter-day Saints, one similar in all ways to the primitive church, with her divine authority, and the marvelous manifestations of the Holy Spirit as promised by Messiah to all true believers, manifestations to which thousands of good, earnest Christian men and women can bear the most direct and truthful testimony. On studying the history of this church, I was greatly struck with the wonderful faith displayed by the Latter-day Saints, during the dreadful persecutions through which they have had to pass, and the trials, and hopes, and sufferings which they have had to endure; with the beautiful spirit which manifested itself in the martyrs, and with the marvelous manner in which God sustained the Saints in their ejection from the circle of all civilization, and throughout their march of fifteen hundred miles through the wilderness into the wilds of the Rocky Mountains, to a place of which they had absolutely no previous knowledge, but to which He led them in safety. The truth, for which this people suffered, and even accepted martyrdom, now floats over the world, and converts are multiplying rapidly. No one who will read the whole history of the Latter-day Saints with a truly honest and unprejudiced heart, and look upon the blessings of prosperity which they at present enjoy, can for a moment doubt that they are members of a church which is under the direct guidance of God through new revelation. The only religion as taught in the Bible [but which churches that profess to believe in that Bible seem to deny] is the faith of visions, miracles, angels, revelations, and prophets. The ancient saints believed such a religion, as all their teachings very clearly show us, and looked for and expected to enjoy immediate intercourse with God and angels. The Latter-day Saints believe in such a religion too, and are greatly blessed with such intercourse so long as they are faithful and live up to their glorious privileges, and endure as seeing Him who is invisible. Thus they are in direct enjoyment of that pure Gospel which was to be brought down again to earth by the hands of an angel as seen by St. John in his vision in the {478} Isle of Patmos.[A] This vision had reference to the bringing again to earth of the Gospel long after the days of our Lord, for St. John saw it many years after Christ had died, risen from the grave, and ascended into heaven, that is to say long after Jesus had Himself brought the Gospel to the earth; and this restoration of the true Gospel to every nation and kindred and tongue and people would not have been necessary if the Gospel in its perfection had not been lost. St. John also clearly tells us that this restoration was to be in the last days of this world, for he writes that the angel, in bringing down this Gospel, would point out that the hour of God's judgment had come, and he adds that another angel would immediately follow saying, "Babylon is fallen."[B] Thus he refers clearly to the last days of this probationary time on earth, and there are many things which indicate to believers that we are living in these latter days, when the hour of God's judgment has come, and when we may expect soon to see Christ making His promised appearance in glory. We ought not therefore to be astonished to find that God, in His mercy and goodness towards the children of men, has at last sent that very Gospel to the earth as He had revealed His purpose to St. John the Revelator. [Footnote A: Rev. 14: 6.] [Footnote B: Rev. 14: 7, 8.] This Gospel would naturally have to be committed to some chosen human being, for it is always through some selected one of His creatures that God has sent to the people of the earth His warnings, reproofs, instructions, threatenings for evil, and promises for righteousness, and why should He not have chosen young Joseph Smith to receive the restored Gospel as well as any other individual? He at least is the only one who claims to have received it as it was to come from the hands of an angel, and I am quite sure that any one who will read with a fair and unprejudiced mind the teachings of Joseph Smith cannot but conclude that he must have been inspired. Especially will this appear when they consider the fact that all the great and marvelous work which he performed before his martyrdom was accomplished while he was still a young man, and that he, like the Apostles of old, had never enjoyed the privileges of education or experience. I think, too, that those who will, with honest hearts, ponder over the present dark condition of the world, where anarchism, materialism, and atheism are spreading themselves as a pall over the earth, and hiding the light as a cloud hides the sun, will admit that it is quite time that the pure Gospel of Jesus Christ should again be restored to the earth, especially when they compare {479} the true doctrines and ordinances of that Gospel with the varied and contradictory doctrines and ordinances of the numerous churches and sects of Christendom, so patent in the present day. The history and the teachings of the Church of Jesus Christ of Latter-day Saints ought to forcibly impress any and all earnest inquiring souls, who study them without bias, and I would strongly recommend to the attention of such persons a book called "A New Witness for God," by Elder B. H. Roberts.[A] There are other publications of the Latter-day Saints, too, which explain their teachings much more fully and lucidly than I have been able to do in this short exposition of my reasons for leaving the Church of England and joining their church. I shall be glad to lend these books to or to procure new ones for, those of my relatives or friends who may desire, in their anxiety for their souls welfare, to investigate the doctrines further. I can only say that there is that now within me which enables me to add that I know that the establishment of this church is of divine origin, and that it will extend its borders and stand forever. [Footnote A: "A new Witness for God," by Elder B. H. Roberts.] Before concluding, I would wish to add a few lines pointing out the manner in which the pure Gospel has been brought again to the earth, and to refer to a few texts in scripture which appear to me to bear directly on the establishment of this great work that has been accomplished On the earth in these latter days. I do not purpose lengthening out my remarks by giving a history of the youth of Joseph Smith and the revelations enjoyed by him, inasmuch as there are several books and pamphlets which deal fully with these matters. I will content myself with saying that an angel of God, Moroni by name, appeared to Joseph Smith and showed him a place up in a hill called "Cumorah," in which he would discover certain plates of gold with inscriptions upon them. Joseph Smith went to the hill and found these plates, but did not remove them, as the angel Moroni again appeared and told him that it was not yet time to do so; but on the 22nd of September, 1827, the angel again met Joseph Smith at the hill of Cumorah, and delivered into his hands all the plates, and a curious instrument called the Urim and Thummim,[A] which was also found in the stone box together with the plates. Joseph Smith subsequently {480} translated through this instrument such portions of the plates as were not sealed, and this translation is now known as the Book of Mormon. This book contains the history of a colony of Israelites of the tribe of Joseph (Ephraim), who left Jerusalem 600 years B.C., and came to America, and who afterwards multiplied very rapidly, and grew into two great nations called the Nephites and the Lamanites. The latter, after many years of warfare, eventually exterminated the former, owing to the fact that the Nephites had departed from the commandments of God, but the Lamanites had themselves become, even before they had destroyed the Nephites, a dark and benighted people under a curse from God on account of their gross iniquities and infidelity.[B] This destruction of the Nephites took place about 400 years after Christ, so that the Book of Mormon gives the history of the tribe of Joseph (Ephraim) for just 1,000 years, written from time to time by their prophets and seers. It also contains the Gospel of Jesus Christ in all its simplicity and purity, and makes plain some portions of the Bible which, owing to the originals having been lost, and to the numerous translations made from time to time, are now interpreted in different ways by the different denominations in Christendom. Thus it is that the Gospel, as it was in the days of Jesus Christ and His Apostles, and before its doctrines had been tampered with by man, has again been brought to the inhabitants of the earth, as shown in the vision of John the Revelator.[C] The scriptures, too, speak of a sealed book [D] which would be delivered to one "that is not learned," and of a nation which should speak out of the ground with a voice as of one that had a familiar spirit.[E] We who have read the Old and New Testaments seem to be quite familiar with the teachings contained in the Book of Mormon, and the voice speaks to us as one that hath a familiar spirit. Daniel clearly pointed to the setting up of God's Kingdom in the last days, when he made known and interpreted the dream of King Nebuchadnezzar regarding the image which the king had seen in his sleep. For he explained that a stone, cut out of the mountain without hands, would destroy the iron and clay feet of the said image,[F] and he further interpreted this stone as being a kingdom, which God would set up on the earth in the days of the ten kings, which kingdom should never be destroyed, but which should break and consume all the {481} other kingdoms, and would itself stand forever.[G] This kingdom God has now set up upon the earth, for these are the days of the kings referred to, and it will and must grow, and do what God said it would do, for Daniel was inspired when he interpreted the dream, and so he was able to add, "The dream is certain and the interpretation thereof sure."[H] [Footnote A: This instrument consists of two transparent stones, clear as crystal, set in the two rims of a bow, and was always used in ancient times by persons called seers, and through it, they received revelations of things past and to come. See also Glossary of Antiquities, etc., at pp. 386 and 387 of Helps to the Study of the Bible.--Oxford press.] [Footnote B: These Lamanites are the American Indians, and belong to the tribe of Ephraim, and are therefore Israelites.] [Footnote C: Rev. 14: 6.] [Footnote D: Isaiah 29:11.] [Footnote E: Isaiah 29: 4.] [Footnote F: Daniel 2: 34, 35, 45.] [Footnote G: Daniel certainly speaks of the latter days, for the ten kings he alludes to represent the ten toes of the image which were to come after the falling to pieces of the fourth kingdom, or Roman Empire. Christ was on the earth during the time of the kings mentioned by Daniel as representing the ten toes of the image, so this kingdom, which God was to set up, and which was to grow and stand for ever, was a kingdom subsequent to the days of Christ upon earth--Read carefully Daniel 2: 31 to 45.] [Footnote H: Daniel 2: end of verse 45.] God moves, we are told, in a mysterious way, His wonders to perform, and so when He brings to pass His strange act,[C] all are solemnly warned not to make a mock of His wonderful work "lest your bands be made strong,"[D] (band means affliction and troubles, a metaphor taken from the fetters or bands put upon prisoners). We should always remember that God's course is usually very different from that which the wisdom of the world would mark out for Him, and that He, by His acts, destroys the wisdom of the wise, and brings to nothing the understanding of the prudent.[E] So we should be very careful indeed before we reject that which we do not understand, or which does not exactly fit in with our views of what things ought to be. The voice of the ancient prophets and seers of the tribe of Ephraim (the Lamanites or American Indians) has now at last spoken out of the dust,[F] in the discovery of their writings on the plates of gold, which had been buried in the hill Cumorah, and they testify to Christ and His pure Gospel plan of life and salvation. They also inform us that Christ visited the Nephites after His resurrection in Jerusalem and His ascension into heaven, and thus were fulfilled His words to the Jews that He had other sheep which were not of that fold with which He then was, and that they also were to hear His voice.[G] Some of the prophets of the Bible speak of Ephraim also, and I think that their words have been fulfilled in the discovery of the Book of Mormon as written on the plates of gold. For instance the prophet Hosea, speaking under divine inspiration, says, "I have written to him the great things of my law, but they were counted as a strange thing."[H] Here is a clear statement that God's laws were given in writing to the {482} tribe of Ephraim, and that they would be considered a strange thing. There is also a prophecy of Ezekiel, referring clearly to the latter days, when the time of the gathering together of Israel was to arrive, and when they were soon to become one nation again under one king. He speaks therein of the stick of Judah (the Bible) and the stick of Ephraim (Book of Mormon), being joined together and made one stick.[A] It should be understood that ancient writings used to be rolled on sticks, and that they are consequently frequently termed sticks in the Bible. It was when this Book of Mormon (so called because the last of the ancient prophets of the Nephites named Mormon compiled it, 400 years after Christ, from the writings of the former prophets and leaders of the people), was to be discovered engraved on plates, and was to be translated; that it and the Bible were to become one in their testimony. And it seems evident to me that some passages in the Bible, not very easy to understand, are now made plain by the Book of Mormon. Thus truth has sprung out of the earth, and righteousness has looked down from heaven.[B] [Footnote C: Isaiah 28: 21.] [Footnote D: Isaiah 28: 22.] [Footnote E: I Cor. 1: 19.] [Footnote F: Isaiah 29: 4.] [Footnote G: John 10: 16.] [Footnote H: Hosea 8: 12.] [Footnote A: Ezek. 37: 15 to 28.] [Footnote B: Psalm 85: 11.] If more evidence is necessary to show that the Book of Mormon is of divine origin, one has only to read its account of the destruction and burial of old cities, and to compare these with the great discoveries made on the continent of America by travelers and antiquarians, that have excited the curiosity and wonder of the world.[C] These discoveries, I need scarcely add, were made long after the Book of Mormon had been translated and published to the world, and relate to the destroyed cities spoken of therein. There can, I consider, be no doubt whatever that the Book of Mormon is equally as much of divine origin as is the Bible, and I believe that all unprejudiced minds, after a careful study of it, will readily arrive at the same conclusion. Does any one suppose for a moment that an individual, not divinely inspired, could possibly sit down and write the Old and New Testaments exactly as they are, in full harmony with each other and dealing so minutely, as they do, with all matters necessary for the salvation, justification, and sanctification of mankind? Neither is it possible for an uninspired person, however good, earnest, and God-fearing such person may be, to write such a book as the Book of Mormon. I bear this testimony that that book came from God (just as I know that the Bible did), and that, in this last dispensation of time, He has committed to the Prophet Joseph Smith the pure Gospel, {483} as it once had been delivered to the saints in the primitive church, and that Christ's kingdom, the same kingdom as that of which Daniel wrote,[A] has been set up upon the earth for the last time. [Footnote C: Spencer's Letters, Letter 7: p. 81.] [Footnote A: Daniel 2: 44.] I think I have now sufficiently explained my reasons for leaving the Church of England and joining what I know to be the only true church of Christ on earth. I willingly admit that in the Church of England, and also in the other churches and sects of Christendom, there are thousands of good, earnest souls seeking after God, and living up to what they believe to be the truth, and God is always faithful to remember all such, and to lift them up. Indeed Christ will, I believe, eventually redeem mankind (except the few sons of perdition who commit the unpardonable sin), but I would add that there is but one plan of life and salvation that will exalt us into the highest or celestial kingdom of the Father, and that plan includes true faith and repentance, followed (as taught by Christ and His Apostles) by baptism by immersion for the remission of sins, and by the laying on of hands of those in authority from God, for the reception of the Holy Ghost. I need scarcely add that we have after this to "work out our own salvation with fear and trembling," as St. Paul wisely warns us,[B] and also to "purify ourselves even as God is pure,"[C] and further to remember Christ's own words, "But he that endureth to the end shall be saved."[D] [Footnote B: Philippians 2: 12.] [Footnote C: I John 3: 3.] [Footnote D: Matt. 10: 22.] The Bible teaches us that there are different degrees of glory hereafter, and also different resurrections (see notes below)[E] and we should therefore all strive to be among those who will take part in the first resurrection, and be exalted into the highest or the celestial glory, which is much greater than the terrestrial one, as much so as the terrestrial glory is greater than the telestial. God's plan is plain, and is recorded in the Bible, so that all can run and read, therefore there cannot possibly be any excuse for those who have the opportunity placed before them of enquiring into and studying the Gospel for themselves, if they fail so to do. [Footnote E: John 14: 2. I Cor. 15: 22, 23; I Cor. 15: 40 to 44; II Cor. 12: 2; I Thess. 4: 16, 17; Rev. 20: 5, 6.] I have written this article, if I may so term these explanatory remarks, for the information of my family, and of those who may in any way be interested in me, because I have been asked many questions on the teachings of the Church of Jesus Christ of Latter-day Saints, and some have doubtless wondered {484} what there was in that church which could have influenced me to desert the Church of England and throw in my lot with the Saints. To all such I would reply in all humility, that the teachings of the Latter-day Saints, and their ordinances, are in all respects thoroughly scriptural, and strictly in accordance with those of the primitive church established by Jesus Christ Himself, while the Church of England does not appear to me to be correct or scriptural in many of her teachings and ordinances. I have taken the Bible, and the Bible alone, as my guide, and I most assuredly would not have become a Latter-day Saint had I not found the doctrines and practices of this people to accord with those of the New Testament, or had I found the church to be wanting in any of these principles which the Bible tells us are absolutely necessary to make up the true Church of Jesus Christ on earth. What some of these essentials are I have already endeavored to show, to the best of my ability, in these pages, and I am convinced that without them there can be no true Church of Christ anywhere, otherwise I altogether fail to see the use of our taking the word of God, as the Bible admittedly is, as a guide to the truth. If we admit that God's word is inspired, then it is not within the authority of any mortal man to alter any part of it, or to spiritualize or explain away any of the many plain commandments that are in the book. There is but one Gospel for our salvation, with its ordinances, its commandments, and its marvelous and powerful gifts, very clearly laid down in the Bible, and no church, which does not practice and teach the same plan of life and salvation, can possibly be right. Indeed, we know that in the very early days of the Christian church, when false teachers had commenced to pervert the true Gospel, and to teach a gospel which contained some errors, St. Paul denounced them in his letter to the Galatian Christians in the strongest terms of condemnation, saying: "But though we or an angel from heaven preach any other Gospel unto you than that which we have preached unto you, let him be accursed."[A] This ought to be to us a very great warning, coming as it does from the pen of an inspired writer and apostle, and we would do well, believe me, to take it to heart and consider it. [Footnote A: Galatians 1: 8.] In conclusion I would advise those who may read these pages to think well over their contents, and to ask God to show them how far there is His truth in the doctrines and ordinances of the Church of Jesus Christ of Latter-day Saints, doctrines {485} and ordinances which I have tried to show are in strict accordance with the Gospel of Jesus Christ Himself. The Apostle James tells us that God will always give wisdom to all that ask Him for it in true and in faithful prayer, for he writes as follows: "If any of you lack wisdom, let Him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him; but let him ask in faith, nothing wavering. For he that wavereth is like the wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord."[A] This scripture shows us that we should pray in the fullest confidence that God is only waiting to be gracious to us, and that He does not make a promise that He cannot or will not perform, but His ears will ever be open to true and faithful prayer; and we know that He is always more ready to hear than we are to pray, and to give us more than we are at any time deserving of. [Footnote A: James 1: 5, 6, 7.] _"I will give unto you one of the keys of the mysteries of the Kingdom. It is an eternal principle that has existed with God from all eternity: That man who rises up to condemn others, finding fault with the Church, saying that they are out of the way while he himself is righteous, then know assuredly that that man is in the high road to apostasy; and if he does not repent will apostatize as God lives."_ --_Joseph Smith_. {486} THE EARLY CHRISTIANS LETTER WRITTEN TO THE EMPEROR TRAJAN BY PLINY THE YOUNGER WHILE HE WAS GOVERNOR OF BITHYNIA. It IS THE FIRST CONNECTED ACCOUNT OF CHRIST'S FOLLOWERS THAT HAS COME TO US FROM A PAGAN SOURCE. (From December, 1907, _Scrap Book_.) Pliny the Younger was a typically cultivated Roman of the first and second centuries, Anno Domini. Overeducated, self-conscious, and very firmly convinced of his own importance, he was none the less an amiable and well-meaning man. Whenever he wrote a letter, he wrote it with the intention of publishing it at some future time; so that the collection which we now have of his epistles is an amusing example of literary pose. Nevertheless, the letters are full of interesting sidelights upon the times in which Pliny lived. As a boy, he witnessed from a distance the destruction of Pompeii, in which his uncle perished. He beheld the awful excesses of some of the Roman emperors. He observed much of human life, and he tells many an interesting tale, ranging from ghost-stories to narratives of historical value. The Emperor Trajan gave Pliny an official appointment as governor of the province of Bithynia. In that office Pliny first heard of the new sect called Christians. He was told that the Christians in reality formed a political organization, masking treason to the emperor under the guise of religion. This was, in fact, the prevalent belief in official circles; and the meetings of the Christians were viewed very much as a Russian bureaucrat views any private gathering of men and women for an unknown purpose. Having made an investigation, however, Pliny discovered nothing to justify this feeling; and he wrote a letter to the emperor asking how the Christians should be treated. This letter, which is given here, is interesting because it is the first connected account of the Christians which we now possess from a pagan source. It is my habit, your majesty, to refer to you all matters concerning which I am in doubt. For who can better direct my hesitation or inform my ignorance? I have never been present at any trials of Christians; therefore I do not know in what way and to what extent it is customary to question or punish them. And I have felt no little hesitation as to whether some allowance should be made for age or whether the weak and delicate should be treated exactly like the more robust, whether pardon should follow retraction, or whether {487} the renunciation of Christianity should be of no avail to him who has once professed it; and whether the name of Christian itself, without any violation of the law, should be punished or whether violation of the law is considered as inhering in the name. Meanwhile, in the case of those who have been accused to me as Christians, I have pursued the following plan. I have asked them personally whether they were Christians. If they confessed it, I asked them a second and a third time, with the threat of punishment. If they still persisted, I ordered them to suffer the penalty, since I am very sure that whatever it was that they were confessing, stubbornness and unyielding obstinacy ought to be punished. There were some afflicted by this madness who, because they were Roman citizens, I remanded to Rome. Presently, under this treatment, as is generally the case, the charge began to spread and they were led into more overt acts. Anonymous accusations containing many names were sent me. As for those who denied that they either were or had been Christians, when at my instigation they called upon the names of the gods and offered wine and frankincense to your statue (which, anticipating this emergency, I had caused to be set up with the images of the deities), and in addition to that had abjured Christ--none of which things, they say, those who are really Christians can be made to do--I thought that they ought to be let off. Some, whose names had been given to me by informers, said that they were Christians and then denied it; that they had once been, but had ceased to be. Certain of them said that they had ceased to be Christians three years before, others more than that, a few even as long as twenty years ago. All these, too, worshiped both your statue and the images of the gods, and abjured Christ. They declared moreover that this was the sum of their fault or error; that they had been accustomed to meet on a stated day before dawn, and to sing responsively a hymn to Christ as to a god, and to bind themselves by a solemn sacrament--not to any crime, but that they should commit no theft, nor adultery, that they should not bear false witness or refuse to give up a trust when it was demanded. When this ceremony was over they said that it had been their custom to depart and to assemble again for the breaking of bread, a common and harmless practice among them. They further said they had ceased to do even this after my edict, by which, following your commands, I had forbidden all formal assemblies. Wherefore I considered it the {488} more necessary to try to get at the truth by torture from two women who were called deaconesses. I found nothing further than a perverse, widespread superstition. Having postponed action, I hastened to seek counsel from you, for it seemed to me that the matter was worthy of consideration, especially on account of the number of persons involved. For many of all ages, of all ranks, and of both sexes even, are under suspicion and will hereafter be under suspicion. The contagion of this superstition has spread, not only in cities but to villages even and farms, though I think that it can be checked and prevented. At any rate, it is pretty evident that the temples of the gods, which were deserted up to a short time ago, have begun to be thronged, the customary sacrifices, long interrupted, to be renewed, and also the pasturing of victims for these sacrifices which had been almost discontinued. From all of which it is my opinion that this body of men can be made to see the error of their ways, if only a chance is given them. _"The Lord has sent angels to men at different times since the creation of the world, but always with a message, or with something to perform that could not be performed without."_ --_Wilford Woodruff_. _"Earthly riches are only little things, in comparison to the great principles of eternal lives and exaltation in the Kingdom of God; these are the riches of eternity."_ --_John Taylor_. {489} REORGANIZATION WEIGHED. PRESIDENCY PERMANENCY. "If any man thinks he has influence among this people to lead away a party, let him try it, and he will find out that there is power with the Apostles which will carry them off victorious through all the world and build up and defend the church and the Kingdom of God." There is in existence, with headquarters at Lamoni, Iowa, an organization known as "The Reorganized Church of Jesus Christ of Latter Day Saints." Joseph Smith, the eldest son of the Prophet Joseph Smith, is the president of this organization (1909). One of the main reasons for its existence lies in the belief of its adherents; that "young Joseph" should have succeeded to the presidency of the church. They claim: I.--That it is his right by appointment of his father. II.--That it is his by lineage; that is, that the office of president of the church should descend from father to son. III.--That he was properly ordained by those holding the authority. In this little tract we can but briefly state the facts in the premises, that the reader may draw a reasonable and intelligent conclusion. We do not hope to silence those who have schooled themselves "even though vanquished, to argue still," but for the general information of the honest in heart. I. APPOINTMENTS. LOCAL REVELATIONS FOR SPECIAL NEEDS. It is claimed that according to the revelations, the prophet Joseph was to choose his successor. First let us examine the ground upon which this claim is made. A number of revelations concerning the perpetuation of the prophetic office were received in the early history of the church. The first one was to Oliver Cowdery, September, 1830 (Doc.& Cov., D&C 28:2-7; Reorganized edition, sec. 27:2.) The second came in December, 1830 (Doc. & Cov., sec. 35:17-19, Reorganized Edition, {490} sec. 34:4.) The third in February, 1831 (Doc. & Cov., sec. 43:1-4; Reorganized Edition, sec. 43:1-2.) The conditions which brought forth the above revelations were as follows: While the prophet was in Fayette, N.Y., with the Whitmer family, he discovered "that Satan had been lying in wait to deceive and seeking whom he might devour." Brother Hiram Page had in his possession a certain stone, by which he claimed to have obtained certain "revelations" concerning the upbuilding of Zion, the order of the Church, etc., all of which were entirely at variance with the plan of our Father in Heaven. Many believed in these spurious revelations, especially the Whitmer family and Oliver Cowdery. Under these circumstances the Prophet received the following revelation to Oliver Cowdery: "And if thou art led at any time by the Comforter to speak or teach, or at all times by the way of commandment unto the church, thou mayest do it. But thou shalt not write by way of commandment, but by wisdom; and thou shalt not command him who is at thy head and at the head of the church, for I have given him the keys of the mysteries, and the revelations which are sealed, until I shall appoint unto them another in his stead." Again in December, 1830, Sidney Rigdon came to visit the Prophet at Fayette, N.Y., to inquire of the Lord concerning his duties, and possibly for instruction and encouragement from the Prophet. Shortly after his arrival the following revelation was received: "And I have sent forth the fullness of my Gospel by the hand of my servant Joseph; and in weakness have I blessed him, and I have given unto him the keys of the mystery of those things which have been sealed, even things which were from the foundation of the world and the things which shall come forth from this time unto the time of my coming, IF HE ABIDE IN ME, AND IF NOT, ANOTHER WILL I PLANT IN HIS STEAD. Wherefore, watch over him that his faith fail not, and it shall be given by the Comforter, the Holy Ghost, that knoweth all things." Also, in February, 1831, a woman by the name of Hubble made great pretensions of receiving revelations. She professed to be a prophetess of the Lord and claimed that she should become a teacher in the church. She deceived some who were not able to detect her in her hypocrisy. That the saints might not be deceived, the Lord gave the following revelation: "O harken, ye elders of my church, and give an ear to the word which I shall speak unto you; for behold, verily, verily, I say unto you, that ye have received a commandment for a {491} law, unto my church, through him whom I have appointed unto you, to receive commandments and revelations from my hand. And this ye shall know assuredly that there is none other appointed unto you to receive commandments and revelations until he be taken, if he abide in me. But verily, verily, I say unto you, that none else shall be appointed unto this gift except it be through him, FOR IF IT BE TAKEN FROM HIM, he shall not have power except to appoint another in his stead; and this shall be a law unto you, that ye receive not the teachings of any that shall come before you as revelations or commandments; and this I give unto you that you may not be deceived, that you may know they are not of me." From a careful reading of these revelations and in the light of the circumstances arising, we draw self-evident conclusions as follows: lst.--Some of the saints were being deceived by spurious revelations. 2nd.--It was necessary that the saints know that the Prophetic office and the keys of the priesthood could be held and perpetuated only through him who had received that power. 3rd.--That in case of transgression or unfaithfulness he would retain the power to appoint his successor. Thus the wisdom of the Lord in providing against the weakness of men. All of these revelations were given before the quorums of the priesthood were organized and before the Prophet had proven himself faithful or in the days of his "preparation and qualification." During all the trying scenes of life the Prophet did not transgress, but proved his worthiness before God; therefore, there was no necessity for him to confer upon his successor the Keys and Authority of his office on account of any transgression during this early period before the various quorums of the Priesthood were organized as we have them today. Our Reorganization friends admit this to be the fact. We read in the Saints Herald of August 18, 1888 (this being the official organ of the Reorganized Church), the following: "Joseph Smith was taken away, dying a martyr, of which death he was conscious, and made preparations before it occurred. HE WAS NOT ACCUSED BY THE LORD OF TRANSGRESSIONS, AND THE GIFT THAT HAD BEEN CONFERRED UPON HIM TAKEN FROM HIM; NOR WAS THERE A COMMAND GIVEN HIM TO APPOINT ANOTHER IN HIS STEAD, BECAUSE HE HAD BEEN {492} UNWORTHY, AND THE LORD PROPOSED TO DEPOSE HIM FROM HIS OFFICE. IT WAS ONLY IN THE EVENT OF THE GIFT BEING TAKEN FROM HIM, THAT HE WAS TO SO APPOINT ANOTHER. THIS EVENT DID NOT OCCUR." (Volume 35, No. 33.) REVELATIONS ON PERMANENT ORDER OF PRIESTHOOD. Subsequently, when the Prophet had proved his faithfulness, the Lord revealed to him, March 8, 1833, the following revelation declaring that the keys of the kingdom would never be taken from him: "Thus saith the Lord, verily, verily, I say unto you my son, thy sins are forgiven thee, according to thy petition, for thy prayers and the prayers of thy brethren have come up into my ears; Therefore thou art blessed from henceforth that bear the keys of the kingdom given unto you; which kingdom is coming forth for the last time. Verily, I say unto you, the keys of this kingdom shall never be taken from you, while thou art in the world, neither in the world to come; Nevertheless, through you shall the oracles be given to another; yea, even unto the church." (Doc. & Cov., sec. 90:1-4; Reorganized edition, D&C 87:1-2.) In the year 1835 the twelve apostles were chosen according to the revelation of June, 1829, and received a commission equal in power and authority to that of the First Presidency. Following is the language of the revelation: "And they (the Twelve) form a quorum, equal in authority and power to the three presidents previously mentioned." (Doc. & Cov. sec. 107:24; Reorganized edition, sec. 104:11.) Thus it is seen that these early revelations which were local in their application, given for special needs, were superseded by later ones. In the former we learn "that none else shall be appointed unto this gift except it be through him, for if it be taken from him he shall not have power except to appoint another in his stead." In the latter we are told that Joseph has proved his faithfulness and that "Verily, I say unto you, the keys of this kingdom shall never be taken from you while thou art in the world, neither in the world to come, Nevertheless through you shall the oracles be given to another, yea even to the church." In accordance with these later revelations there was soon after given THROUGH THE PROPHET to {493} the church the order of the Priesthood, with all its offices and their authority and power. One of these quorums (the quorum of the twelve apostles) was authorized to "ordain and set in order all the other officers in the church," which of course includes the First Presidency. (Doc.& Cov., sec. 107:58; Reorganized Edition, sec. 104:30.) These superseding revelations are so plain on this matter that one has but to have an ordinary knowledge of English to understand them. It is not to be wondered at that the church unitedly so interpreted them at the Prophet's death. And so, under the Twelve, was the temple work prosecuted to completion, and preparations made for the journey west. II. LAW OF LINEAGE. The second claim of the "Reorganization" is that the office of president of the church belongs to "young Joseph" by right of the law of lineage, that it is his by birthright. To begin with, we will say that there are ONLY TWO offices in the church which descend by lineage from father to son--the office of Patriarch and the office of Bishop. It is evident that the Lord recognizes the family unit and makes provision for it in the priesthood, but to attempt to stretch the law to include all the offices of the Priesthood and thus create royal families is unjust and carries us back to the feudal state of the Dark Ages. Here in America, where so great an advance has been made in this line, one cannot but stand amazed at seeing men hunt about in crevices and nooks for some reason which will make the Lord an upholder of special privileges to the exclusion of equality in his work. Of the office of patriarch or evangelist, concerning which the misinterpretation arises (Reorganized Edition, sec. 125:3), we read the following: "It is the duty of the Twelve, in all large branches of the church, to ordain evangelical ministers (i.e., Patriarchs), as they shall be designated unto them by revelation. The order of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. This order was instituted in the days of Adam and came down by lineage in the following manner:--" (Doc. & Cov., sec. 107:39-41; Reorganized edition, sec. 104:17-18.) These passages refer solely to the patriarchal or evangelical office, but our Reorganization friends would have you believe {494} that they apply to the Presidency of the Church or the Melchisedek Priesthood. That a proper comparison may be made we quote from The Saints Herald, vol. 39, p. 337, the above passage with the words they insert in parentheses to bolster up their claims: "The order (including offices) of this Priesthood was confirmed to be handed down from father to son, and rightly belongs to the literal descendants of the chosen seed, to whom the promises were made. This order (not the Priesthood, but the offices therein) was instituted in the days of Adam, and came by lineage in the following manner:--From Adam to Seth" (Abel having been slain). It can readily be observed that the Reorganization is not only guilty of misapplication of this passage, but also of perverting scripture by inserting words in a revelation of God to gain their stranded point. The revelation plainly states that the Patriarchal order of the priesthood was confirmed to be handed down from father to son, etc., and NOT THE OFFICES IN THE PRIESTHOOD, as asserted and assumed by the "Reorganization," and has nothing to do with the office of the President of the Church, which presidency according to Doctrine and Covenants, is chosen in the following manner: "Of the Melchisedek Priesthood, three Presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith, and prayers of the Church, form a quorum of the Presidency of the Church." Secs. 107-122, Reorganized Edition, 104-111. The fact that the office of the Patriarch and the office of Bishop are the only ones named in the revelations which go by lineage from father to son, is reason enough to any fair minded person that the other offices (including President of the Church) do NOT so descend. If not, why does the Lord make this specification and name the two exceptions? Again, they contend that the Prophet Joseph received by blessing from his father the birthright, and that "his blessing (the Prophet's) shall also be put upon the head of his posterity after him." (True Succession, p. 44.) Therefore, they reason that "young Joseph" should be President of the Church. Let us see--the fact of the matter is: Hyrum Smith, the oldest living brother of the Prophet, obtained the birthright from his father. Joseph acknowledged that his brother Hyrum should receive the birthright, for "it was the right of patriarchal priesthood, even the evangelical priesthood, that was conferred upon the first born, and not the presidency of the church." Furthermore, in proof that {495} Hyrum Smith received the birthright, we quote the following revelation: "And again, verily I say unto you, Let my servant William be appointed, ordained, and anointed, as a counselor unto my servant Joseph, in the room of my servant Hyrum, that my servant Hyrum may take the office of Priesthood and Patriarch, which was appointed unto him by his father, by blessing and also BY RIGHT." (Doc. & Cov., sec. 124: 91; Reorganized edition, sec. 107:29.) Furthermore, in Hyrum Smith's patriarchal blessing given by his father, we read: "I now ask my Heavenly Father in the name of Jesus Christ to bless thee with the same blessings with which Jacob blessed his son Joseph," etc. In I Chronicles, chapter 5, we are told that Joseph (son of Jacob) received the birthright. However, the fact that Hyrum Smith received the birthright from his father would in no wise make him president of the church; for the patriarchal priesthood and the presidency of the church are two different things, and further, the descendants of Joseph Smith and those of Hyrum Smith "stand before God, as do all other men, assured of honor or dishonor, exaltation or degradation, according to their individual works." It is further claimed that the president of this organization was called to be president of the church by revelation in 1841, which reads as follows: "And now I say unto you as pertaining to my boarding house which I have commanded you to build for the boarding of strangers, let it be built unto my name, and let my name be named upon it, and let my servant Joseph, and his house have place therein, from generation to generation; For this anointing have I put upon his head, that his blessing shall also be put upon the head of his posterity after him, And as I said unto Abraham concerning the kindreds of the earth, even so I say unto my servant Joseph, in thee and in thy seed shall the kindred of the earth be blessed." (Doc. & Cov., sec.125:56-59; Reorganized edition, sec. 107:18.) It seems almost unnecessary for comment or explanation as to the meaning of this passage. The Lord gives commandment to build a house in which the Prophet and his family are to have a home, and his posterity after him from generation to generation. It was this anointing that the Lord put upon the Prophet's head, that he and his posterity should enjoy the blessing of a home in this house, known as the "Nauvoo House." An inheritance in this house is the subject of this passage, and not one word to indicate that the posterity of the {496} Prophet should have the right to the Presidency of the Church of Jesus Christ of Latter Day Saints. As a conclusion in respect to the law of lineage, we quote the following words of the Prophet Joseph Smith, which should silence all controversy on this subject: "The Melchisedek Priesthood holds the right from Eternal God, and NOT BY DESCENT FROM FATHER AND MOTHER, and that Priesthood is eternal as God himself, having neither beginning of days or end of life." (Mil. Star, vol. 22, p. 55.) Thinking, perhaps the Reorganization officials may question the authority of our quotation from the Millennial Star in 1860, we will verify the same by quoting the following passage from the inspired translation of "The Holy Scriptures" published by the Reorganized Church: "For this Melchisedek was ordained a Priest after the order of the Son of God, which Order was without FATHER, without MOTHER, without DESCENT, having neither beginning of days or end of life. And ALL THOSE who are ordained unto this Priesthood are like unto the Son of God, abiding a Priest continually." (Heb. 7:3.) There is only ONE way men receive the priesthood of God, and that is by the laying on of hands by one who had already the authority, therefore, "ALL THOSE who are ORDAINED UNTO this priesthood are made like unto the Son of God, abiding a priest continually." It thus becomes evident that even had the son of the Prophet been promised in the revelations that he should become President of the Church, he could not become such until he was ordained by one possessing the authority to ordain him. Should we admit that he had the promise from his father of being president, would men who had joined one church after another and become divested of all authority, have priesthood enough to so ordain him? (See Corner-Stone tract.) III. Ordination This leads us to the third claim, i.e., that "young Joseph" was ordained by proper authority. Those who ordained him to the priesthood and set him apart to be president of the Reorganized Church were William Marks, Zenas H. Gurley, W. W. Blair, and Samuel Powers. {497} The two latter never did belong to the Church of Jesus Christ of Latter Day Saints. William Marks, at the time of the martyrdom of the Prophet, followed Sidney Rigdon, evidently forgetting the claim which he later advocated, that "young Joseph" should succeed his father. Later he left the church and joined James J. Strang's Organization, acknowledging Strang as the prophet of the Lord and the one who should succeed Joseph. (Reorganized History, vol. 3, p. 723.) He so far departed from the true path as to be ordained and anointed to one position after another under Strang's hands, thus vitiating any priesthood he formerly received had he not been excommunicated. (See Corner Stones.) BECOMING DISSATISFIED he left Strang and joined Charles B. Thompson's Church. (Reorganized History, vol. 3, p. 724,) STILL LATER he left Thompson and joined John E. Page's Church. (Reorganized History, vol. 3, p. 724.) On June 11th, 1859, he entered the New Organization, subsequently the "Reorganization," on his original baptism. NOW WHERE WAS HIS AUTHORITY TO ORDAIN YOUNG JOSEPH? On the verge of the great exodus from Nauvoo, Zenas H. Gurley fell away from the church. He was a Seventy at the time, but not a member of any general presiding quorum. One cannot but be struck with the coincident fact that just at this time the saints faced their greatest ordeal. Everything looked black. Only stout hearts survive. The question persists in recurring to the mind, did Zenas H. Gurley forsake the church in its need because of disbelief in it, or because he paled before the hardships and suffering ahead? At any rate, he left the church and joined J. J. Strang's Organization, in which he remained for a number of years. He became a leading factor in bringing about "The New Organization," and in 1860 assisted in ordaining young Joseph to the priesthood, and also in setting him apart. How about his authority? If the whole church went wrong and he was one of these few pillars, sent of God, to steady the ark, why did he grope about in uncertainty and join a man-made church? In an earlier case we know of, the Lord was very particular that his chosen vessel should "join none of them." Reader, have you ever stopped to consider this fact, that a man who holds the priesthood of God cannot debase that priesthood by joining a church which is not of God and still retain that priesthood? The only answer there is to this query makes plain the fact that these men had no authority to ordain any one to any {498} office in the priesthood, and as proof that "young Joseph" was not ordained by his father we quote his own words: "No, sir, I did NOT state that I was ordained by my father; I did not make the statement. I was NOT ordained by my father as his successor,--according to my understanding of the word 'ordained' I was not." (Plaintiff's Abstract, in temple lot suit, page 79, paragraph 162.) The Lord never left his church in uncertainty, but the power bestowed upon Joseph Smith was bestowed upon the quorum of the Twelve Apostles, which quorum constituted the second quorum in the church. THEY were sustained in their calling as the first Presidency of the Church after the martyrdom by the vote and common consent of the people, August 8th, 1844, and again in October, 1844, and it was their duty to set in order the first presidency and all other officers of the church in accordance with the revelations of the Lord. But let us turn to another side of the question: The Reorganization claims that there was an apostasy and a rejection of the church soon after the Prophet's death. If such was the case, then is there some reason for a Reorganization; if not, there is no excuse for it and a church carrying that name brands itself false. In contrast with their fundamental view of the Reorganization; that is, the apostasy or rejection of the church at Joseph Smith's death, let us consider the sayings of some of the ancient prophets, and by the aid of their stronger vision learn the lesson before us. Gloomy indeed must have been the immediate outlook to many of these ancient message-bearers of Jehovah. Rejected again and again they found little prospect of accomplishing more than but a meagre part of the mission of the priesthood. Full well they knew that if ever the world were cleansed from sin it would be through the efforts of God's servants, joined with the efforts of the people. They could look back to the days of Enoch and rejoice in the success of his ministry, for in Zion was the full mission of the priesthood achieved, but as for their labors, most of the seed fell upon stony ground. What was it, then, that gave to these unrewarded men, these outcasts, the tone of optimism we find in their writings? The answer becomes plain by a reading of them. Into their inspired vision was sent a glimpse of the future, and in the picture thus before them they saw a time, albeit afar off, when the Kingdom of Heaven, restored to the earth for the last {499} time, would gradually establish peace and righteousness among men. And so we read such passages as these: "And in the days of these kings shall the God of heaven set up a kingdom which shall never be destroyed and the kingdom shall not be left to other people, but it shall break in pieces and shall consume all these kingdoms and it shall stand forever." (Dan. 2:44.) "And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth and to every nation and kindred and tongue and people. * * * And then followed another angel saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication." (Rev. 14:6-8.) "But in the last days it shall come to pass that the mountain of the house of the Lord shall be established in the top of the mountains, and it shall be exalted above the hills and people shall flow into it. And many nations shall come and say, Come, and let us go up to the mountain of the Lord and to the house of the God of Jacob, and he will teach us of his ways and we will walk in his paths: for the law shall go forth of Zion and the word of the Lord from Jerusalem. And he shall judge among many people and rebuke strong nations afar off, and they shall beat their swords into plowshares and their spears into pruning-hooks; nation shall not lift up a sword against nation, neither shall they learn war any more." (Micah 4:1-3.) In all these passages it is clearly evident that PERMANENCY was to be one characteristic of the latter-day kingdom, and that RESULTS were to follow it from the beginning without a break. Finally the set time arrives, and the Father and the Son visit the earth. Men of old-time in an angelistic state come and deliver their messages. Peter, James, and John restore the priesthood. Elijah brings back the "key of the binding power," and under direct guidance from on High the KINGDOM becomes established once more. What, we may now ask, is this latter-day kingdom like? Where are the evidences of its permanency? If that feature be so distinguishing a one that the ancient seers eagerly noted it and gave it so prominent a place in their descriptions, surely there will be some evidences of it, in the kingdom's make-up; in other words, in the light of these passages, we would expect that the Lord, in establishing His work for the last time, would place within it the power to overcome all obstacles and perpetuate itself. Let us examine the "Revelations." In March, 1835, the Lord revelated to the Prophet the {500} authority of the different offices in the priesthood. Throughout, all men are counted equally worthy; NO SPECIAL son is named and no royal family indicated. We read, as quoted above: "Of the Melchisedek Priesthood, three presiding High Priests, chosen by the body, appointed and ordained to that office, and upheld by the confidence, faith and prayer of the church, form a quorum of the Presidency of the Church." (Doc. & Cov., sec. 107:22; Reorganized edition, sec. 104:11.) Again: "The Twelve traveling counselors are called to be the Twelve Apostles, or special witnesses of the name of Christ in all the world; thus differing from other officers in the church in the duties of their calling. And they form a quorum, equal in authority and power to the three presidents previously mentioned." (Doc. & Cov., sec. 107:23-24; Reorganized edition, sec. 104:11.) Further: "The seventy are called to preach the gospel and be especial witnesses unto the Gentiles in all the world, etc. And they form a quorum equal in authority to that of the Twelve special witnesses or apostles just named." (Doc. & Cov., sec. 107:25-26; Reorganized edition, sec. 104:11.) Ah! the important provision has been made. Not in one man's hands alone does full authority reside. Three great quorums possess it; the First Presidency, the Twelve Apostles, and the First Quorum of Seventy. In the latter two it is but latent during the life of the Presidency, for there is order in God's house, but being latent makes it none the less real. The result is obvious. Evil may abound in man's heart. The emissaries of Satan may incite them to bloodshed and drivings. They may martyr the Prophet, but we have the Twelve left. They may destroy the Twelve, but the Seventies remain. Surely, a blind man can perceive a strength from within which sets destruction at defiance. But this is not all. Not only is the power and authority in safe keeping, but the Lord has designated a special quorum to build up the Church whenever any of its offices become vacant, through death or otherwise. The revelation of March, 1835, says: "It is the duty of the Twelve, also, to ordain and set in order ALL THE OTHER OFFICERS OF THE CHURCH, etc." (Doc.& Cov., sec. 107:58; Reorganized edition, sec. 104:30-31.) Twice blind is he who cannot see that so long as such a quorum is in existence the Church will continue to live. Now, then, what have we before us? A tottering edifice {501} of a day! Surely, NO, but an organization the equal of which the world has never seen; one which required a visit from the Father and the Son and the assistance of Moroni, John the Baptist, Peter, James and John, Moses, Elias, Elijah, and others, to bring about. It was not Joseph Smith's church. He was but an instrument through which a great divine institution began to take root in the earth. And yet, in view of all this, we are told by the Reorganization that the Kingdom thus founded was so frail, so weak, that it collapsed at the death of one man. Without strength, without stability, it fell in its beginning to rise no more for sixteen years. We do not so understand this great latter-day work. Nay, nothing could be further removed from our conception of it. To that man whose mind has been lit up by its spirit and who understands its mission in the world, such a view is impossible. If we examine ancient prophets, they contradict it. If we go to modern revelation, the answer is no less plain. If we consult common sense, it likewise says no. For divinely founded it was; and for the last time was it restored. Neither again to be taken away nor given to another people. Not only has there been no rejection of the Church, but there has been no cause for one. From the beginning, the Church of Jesus Christ of Latter-Day Saints has always stood for that which is true and good. No people on earth can point to a better record. The bleak plains, the silent graves, the barren desert, the magnificent temples, the self-sacrificing elders, all bear testimony to its integrity and stability. What would the Lord reject them for? Has he ever had as loyal or as firm a people? Examine their history. Feel of the spirit they carry with them. Follow their tracts. Notice the solid ruins of their forsaken cities. Wherever they have planted their feet, there have they builded to remain. The spirit of permanency has surely rested upon them. The old Mormon homes in Nauvoo are among the most substantial in the place to-day. The temple there would have been a credit to the nation now had it remained unmolested. This same spirit they carried with them into the barren desert, and there on its thirsty soil, amid untold difficulties and hardships, reared yet more beautiful and substantial commonwealths. Magnificent temples towering in the now fruitful valleys proclaim the people busily engaged in preparing themselves for yet greater things to come. Truly, "God moves in a mysterious way, His wonders to perform." {502} To unaided man everything looked black sixty years ago. Today the severe experiences of those years are seen to be but a necessary preparation for the greater work of building up the New Jerusalem. Hardly necessary is it to add that they are fully prepared for this work when the time comes to begin it, and no less evident is it that a people who have been for half a century building temporary homes, with the expectation of being called at any time to build up the center stake, will hardly have had the experience necessary to build the greatest and most permanent of all cities and the most glorious of all temples. Evidences are abundant on all sides that not only has God set up his work for the last time, but also that this work is accomplishing its mission. More clear, as time goes by, becomes the truth of Brigham Young's words: "If any man thinks he has influence among this people to lead away a party, let him try it, and he will find out that there is power with the Apostles which will carry them off victorious through all the world and build up and defend the Church and Kingdom of God." Having obtained a glimpse of the glorious light which this Latter-Day Kingdom has shed upon the world, we are assured that He who founded it, He who has guided it until now, will work out its future path. _"We do not believe it is just to mingle religious influences with civil government, whereby one religious society is fostered, and another proscribed in its spiritual privileges, and the individual rights of its members as citizens, denied."--Joseph Smith_. {503} A GOSPEL OUTLINE. A FEW OF THE MOST IMPORTANT SCRIPTURAL REFERENCES BEARING ON THE GOSPEL OF JESUS CHRIST, ARRANGED IN LOGICAL ORDER, AND DESIGNED TO GIVE TO MISSIONARIES--AND ALL OTHER STUDENTS OF THE GOSPEL--A WORKING KNOWLEDGE OF SUCH SCRIPTURAL QUOTATIONS AS MAY BE REQUIRED FROM THE FIRST. BY ELDER NEPHI ANDERSON, EDITOR LIAHONA THE ELDERS' JOURNAL. Central States Mission: CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS, 302 South Pleasant Street, Independence, Missouri. 1910 NOTE--The elder, in the beginning of his studies and his presentation of the gospel, does not need a multitude of texts, which often lead to confusion, but a few strong, appropriate quotations under each topic, the references having as much as possible, a logical relationship to each other. It is earnestly suggested that the Scriptures in their fullness be carefully studied, for in no other way can the full meaning and true spirit of isolated texts be obtained. Missionaries, especially, should compile their own ready reference from their study of the Scriptures, for by so doing the texts and their arrangement become fixed in the mind. It is hoped that this outline will be a valuable help in this direction. _THE KNOWLEDGE OF GOD._ _1. A Knowledge of God Is Essential,_ for JOHN 17:3.--"This is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent." _2. Personality of the Godhead_--In the Godhead there are three personages--the Father, the Son, and the Holy Ghost. These are separate individuals, proved by {504} MATT. 3:16, 17.--The baptism of Jesus; the Father speaking from heaven; the sign of the Holy Ghost descending from above. ACTS 7:55, 56.--Stephen sees Jesus standing on the right hand of God. JOHN 16:28.--Jesus came from the Father, and went back to Him. JOHN, CHAP. 17.--Jesus prays to His Father. DOC. & COV. 130:22.--The Father and the Son have bodies of flesh and bone; the Holy Ghost is a personage of spirit. PEARL OF GREAT PRICE; WRITINGS OF JOSEPH SMITH.--The Father and the Son visit Joseph Smith. _3. The Unity of the Godhead_--consists in a oneness of powers, attributes, purpose, etc. JOHN 10:30-38.--Jesus and the Father are one. JOHN 17:20-22.--Jesus prays that His disciples may be one, even as He and the Father are one. _4. The Father is Revealed through the Son;_ for JOHN 14:6.--"No man cometh to the Father, but by me" (the Son). MATT. 11:27.--No man knows the Father save he to whom the Son will reveal Him. JOHN 5:37.--The Jews had not seen God the Father's shape, nor heard His voice; but JOHN 1:18.--The Son hath declared Him. Therefore, we receive our knowledge of the Father, not directly, but through a study of the Son. "As the Father, so the Son." _5. Jesus Christ the Son_ JOHN 1:2.--He was in the beginning with God. JOHN 1:3; COL. 1:16; DOC. & COV., 38:1-4.--All things were created by Him. P. of G. P. MOSES, 1:33.--God has created worlds without number by the Son. P. of G. P. MOSES, 4:1-4; ABR. 3:22-28.--Jesus in the council and the rebellion in heaven. I NEPHI 19:10.--He is the God of Abraham, Isaac and Jacob. I COR. 10:4.--He is the Spiritual Rock that was with the children of Israel. III NEPHI 15:5.--Jesus gave the law of Moses. ETHER 3:4-16.--Jesus shows His spiritual body to the brother of Jared. Jesus is born into the world, and lives as a man, this earth life. In His personal form and appearance He is HEB. 1:3.--"In the express image of His (the Father) person." PHIL. 2:6.--He is in "the form of God." COL. 1:15.--He is "the image of the invisible God." After His resurrection, Jesus is still in human form; for LUKE 24:39-43.--He said, "Behold, my hands and my feet, that it is I myself; handle me and see; for a spirit hath not {505} flesh and bones, as ye see me have." He also eats with His disciples. JOHN 20:20-27.--He shows His body with its marks to His disciples. B. of M. III NEPHI 11.--He visits the Nephites. ACTS 1:11.--As He went to heaven, in like manner will He return. JOHN 4:24.--"God is a spirit." As the Father is like the Son, the Father's spirit must also dwell in a glorified body of flesh and bones. JOHN 5:19.--"The Son can do nothing of Himself, but what He sees the Father do; for what things soever he doeth, these also doeth the Son likewise." _ANGELS._ _1. Angels are the Same Class of Beings as Men_--differing only in the scale of progressive being. In heaven there are two kinds: DOC. & COV. 129.--Spirits of just men made perfect, and angels who are resurrected personages, having bodies of flesh and bones. Of the latter class we have examples in LUKE 24:39-43.--The resurrected Jesus. ACTS 10:30-32.--The angel who taught Cornelius. ACTS 5:19.--Who released Peter from prison. REV. 19:10.--Who visited John on the Island of Patmos. _2. Evil Spirits_ are those who JUDE 6th verse.--"Kept not their first estate," but Isaiah 14:12; 1 PETER 2:4.--Were with Lucifer, cast out of heaven. ACTS 5:3.--These spirits tempt men to do evil. MATT. 8:28-32.--They so desire bodies that they strive for the possession of man's--sometimes, even the bodies of swine. _MAN._ _1. Man is a Child of God_--his spirit having been born of heavenly parents before it was clothed upon with flesh. ACTS 17:28.--We are God's offspring. HEB. 12:9.--God is the "Father of spirits." HEB. 2:17.--We are brethren to Jesus--and He was a Son of God. ROM. 8:29.--Jesus is the first-born of many brethren. JOHN 20:17.--God is the Father of Jesus and of Mary. This relationship between the Father, Jesus and mankind presumes _2. The Preexistence of Man_--for Jesus and mankind are children of the same Father; Jesus existed with the Father before this world was; (John 1:2) therefore, it is reasonable to suppose that we, "the many brethren" also lived with our common Father. JER. 1:5,--The Lord and ordained Jeremiah before he was born. {506} JOB 38:4-7.--Sons of God shouted for joy when the foundations of the earth were laid. JOHN 9:l.--There is a possibility of a man's sinning before birth. DOC. & COV. 93:23-29.--Man as in the beginning with God. GEN. l:26.--Man was created spiritually first; for GEN. 2:5.--There was not a man to till the ground. P. of G. P. Moses 3:5.--All things, man included, were created spiritually before they were in the earth. _3. Man is in the Physical Image of God_--for man is in the same form as Jesus, and Jesus is in the "express image" of the Father. GEN. 1:26.--Adam was created in the image of God. GEN. 5:3.--Adam begat a son, Seth, "after his image." MOSIAH 7:27.--Man was created after the image of God. _4. God's Purpose in Giving Man this Earth-life,_ is P. of G. P. Moses 1:39.--To bring to pass the immortality and eternal life of man. II NEPHI 2:25.--"That he might have joy." To this end DOC. & COV. 93:33, 34.--A combination of spirit and body was necessary; also II TIM. 1:9; TITUS l:2.--Salvation and eternal life was planned and promised "before the world began." For this purpose-- _5. Man May Become Perfect;_ for Jesus said MATT. 5:48.--Be ye perfect, as your Father in heaven is perfect. HEB. 12:23.--Just men may become perfect. I JOHN 3:2.-The Saints shall be like Jesus. _6. Man's Spirit is Immortal;_ for it existed before coming to earth (see Preexistence under 2) and it will exist after the body is lain down. LUKE 16: 19-31.--Jesus teaches this in the parable of the rich man and Lazarus. I PETER 3:18-20.--Christ, while His body lay in the tomb, visited the spirits in prison. The spirit of the thief went with Him. LUKE 24:37-39.--There are spirits: "A spirit has not flesh and bones," said Jesus. DEUT. 34:5; JOSH. 1:1, 2.--Moses died and was buried; yet MATT. 17:3, 4.--He appeared to Peter, James, and John. This must have been in the spirit; for I COR. 15:20.--Jesus was the first person resurrected, He being, "the first fruits of them that slept." _7. The Resurrection of Man's Body is assured;_ for LUKE 24:36-42.--Jesus received again His body of flesh and bones. MATT. 27:52, 53.--Many Saints received their bodies at Christ's resurrection. JOB 19:25-27.--Job said that he would yet in his flesh see God. {507} I THESS. 4:13-16; REV. 20:4-6; DOC AND COV. 88:97, 98.--The righteous will come forth in the first resurrection. REV. 20:5.--"But the rest of the dead lived not again until the thousand years were finished." II NEPHI 9:12-14; ALMA 11:42-45.--The resurrection is to be literal. _OUR FIRST PARENTS' FALL._ GEN. CHAP. 3; Rom. 5:12.--Our first parents brought sin and death into the world. I TIM. 2:14.--Adam knowingly transgressed the lesser law that he might obey the greater law to "multiply and replenish the earth." DOC. & COV. 29:41.--By the fall, man became spiritually dead--which is to be banished from the presence of God; he also became subject to the temporal death--a separation of the spirit from the body. _THE ATONEMENT OF CHRIST._ In order to attain to the perfection spoken about, man must be released from the effects of Adam's transgression. REV. 13:8; P. of G. P. Moses 4:1-4.--This was provided for from the "foundation of the world" by Christ, the Savior, who has brought salvation to all men. _1. General Salvation_ ROM. 5:12.--What was lost to the race through the fall was restored through Christ. I COR. 15:21, 22.--"As in Adam all die, even so in Christ shall all be made alive." I PETER 1:18-20.--We are redeemed through the blood of Christ. II NEPHI 2:26, 27.--Men are redeemed from the fall. Although thus redeemed, unconditionally, from eternal spiritual and temporal death, man, exercising his free agency, commits personal sins; therefore, he needs also-- _2. Personal Salvation_ ROM. 3:23; I JOHN 1:8-10.--All men are sinful. Christ atoned for personal sins also, but to obtain forgiveness for them, man must do something himself. HEB. 5:9.--Christ is the Author of salvation unto all those that obey Him. I JOHN 1:7.--The blood of Christ cleanses us from sin, if we walk in the light. I TIM. 4:10.--God is the Savior of all men, especially of those who believe. MOSIAH 3:11, 12.--Those who knowingly sin must repent. _FAITH._ Faith is the first requirement to obtain forgiveness of personal sins. {508} JOHN 3: 16; ACTS 16:31.--Belief in Christ is necessary to salvation. HEB. 11:l.--Definition of faith. ROM. 10:14, 15.--How faith comes. ALMA 32:21-43.--How faith is developed. JOHN 7:17.--How faith is perfected; they that do shall know. DOC. AND COV. LECTURES ON FAITH--contain an exhaustive treatment of faith. _FAITH AND WORKS._ JAMES 2:14-26.--Faith without works is dead. MATT. 7:21.--Not he that sayeth, Lord, Lord, shall enter heaven, but he that doeth the will of God. I JOHN l:3-6.--We know that we know the Lord, if we keep His commandments; and to know Him is eternal life. (John 17:3.) Some religionists claim that the saving works come only after salvation is obtained, but Jesus said, "He that doeth shall enter." HEB. 5:9.--Obedience must come before salvation. REV. 22:14.--They who do the Lord's commandments shall enter the holy city. DOC. & COV. 76: 111; MATT. 16:27.--Man rewarded according to his works. GAL. 2:16.--"Man is not justified by the works of the law." What law? GAL. 6:12-15; ROM. 3:28-31.--The law of Moses, especially circumcision. _REPENTANCE._ ISAIAH 55:7.--The Lord will forgive those who repent. LUKE 13:3.--Necessity of repentance. II COR. 7:8-10.--"Godly sorrow worketh repentance to salvation . . . . but the sorrow of the world worketh death." The process of true repentance may be stated thus: (1) Consciousness of sin; (2) Sorrow for sin; (3) Ceasing to sin, illustrated in JONAH 3:5-10.--Case of Nineveh. ALMA 15:3-12.--The conversion of Zeezrom. _BAPTISM._ _1. History of_ P. of G. P. MOSES 6:63, 64.--The baptism of Adam. I COR. 10:l, 2.--Israel was baptized in the cloud and in the MARK 1:4, 5.--Baptism was well known among the Jews. MOSIAH 18:5-17.--Alma baptizes in the waters of Mormon. _2. Necessity and Object of_ MATT. 3:15.--In the case of Jesus, "to fulfill all righteousness." {509} MARK 1:4; LUKE 3:3; ACTS 2:38.--For the remission of sins. GAL. 3:27.--To "put on Christ." JOHN 3:3, 5.--To permit a person to enter the kingdom of heaven. ACTS 2:38; ACTS 19:1-6.--As a prerequisite to receiving the Holy Ghost. ACTS 10:6, 48.--To obtain salvation: case of Cornelius. ACTS 22:16.--To wash away sins: case of Paul. _3. Mode of_ MATT. 3:16.--The baptism of Jesus: He came up out of the water. MARK l:5.--John baptizes in the river Jordan. ACTS 8:38.--Philip and the eunuch went down into the water. ROM. 6:3-5; COL. 2:12.--We are buried with Christ in baptism. JOHN 3:5.--It is likened to a birth. III NEPHI 11:22-27.--Christ instructs Nephites on baptism. DOC. AND COV. 20:72-74.--Words to be used in baptizing. _4. Proper Subjects For; Infant Baptism_ MATT. 28:19, 20.--Candidates must be capable of being taught. ACTS 2:38; ACTS 8:36, 37.--It must be preceded by faith and repentance. Infant baptism is contrary to the plan of salvation. Those who practice it theoretically annul the atonement of Christ; for I JOHN 3:4.--"Sin is the transgression of the law." JOHN 9:41.--Knowledge must come before sin. ROM. 4:15.--Where there is no law, there is no condemnation. LUKE 18:16.--"Of such (little children) is the kingdom of heaven." I COR. 15:22; DOC. AND COV. 29:46.--"As in Adam all die," etc. All persons that are incapable of sinning are unconditionally redeemed in Christ. MORONI CHAP. 8.--The sinfulness of baptizing little children. DOC AND COV. 68:27.--Children should be baptized at eight years of age. Infant baptism has no scriptural authority; it is never mentioned in the Bible. Some supposed cases are: I COR. 1:16.--Paul baptizes the household of Stephanas; but I COR. 16:15.--The household contained no infants. ACTS 16:33.--Paul baptized the household of the jailer; but they were capable of being preached to and of believing. There is no connection between baptism and circumcision. Baptism is for the remission of sins--circumcision is not; baptism is administered to both sexes--circumcision is not; faith and repentance must precede baptism--unbelievers may be circumcised. {510} _THE HOLY GHOST._ _1. The Nature of the Holy Ghost_ DOC. AND COV. 130:22.--The Holy Ghost is a personage of Spirit, and I JOHN 5:7; DOC. & COV. 20:28.--Is a member of the Godhead. "The Holy Spirit, or Spirit of God," both of which terms are sometimes used interchangeably with the Holy Ghost, "is the influence of Deity, the light of Christ, or of Truth which proceeds forth from the presence of God to fill the immensity of space and to quicken the understanding of men." (Doc. and Cov. 88:6-13.)--Prest. Jos. F. Smith. Care should therefore be taken to discriminate between the Holy Ghost and the Spirit of the Lord. _2. As Essential as Water Baptism_ MATT. 3:11; ACTS 1:5; DOC. AND COV. 39:6.--The baptism of the Holy Ghost completes the baptism of water. JOHN 3:5.--A man must be "born of the Spirit." _3. Preparations for His Reception_ ACTS 2:38; II NEPHI 31:12.--Faith, repentance, and baptism of water are required. ACTS 19:1-6.--The baptism of water must be authorized. ACTS 10:44-48.--The Holy Ghost falls on Cornelius and his company before they were baptized. This, the only exception to the general rule, was to show to Peter that the gospel was for the Gentiles, as well as for the Jews. _4. Manner of Bestowing_ ACTS 8:17.--The apostles bestow the Holy Ghost by the laying on of hands. ACTS 19:6; II TIMOTHY 1:6.--Paul bestows the Holy Ghost by laying on of hands. Undoubtedly, Jesus did not depart from the general law governing the bestowal of the Holy Ghost, for LUKE 24:50.--Prior to His final departure He "lifted up his hands and blessed" the twelve; also JOHN 20:22.--He breathed on them and said, "Receive ye the Holy Ghost." ACTS 2:2.--After the space of a few days, the Holy Ghost came. This interval is explained by the fact that it was necessary that Jesus should depart before the Holy Ghost could come. (John 16:7.) DOC. AND COV. 33:11, 15.--Holy Ghost to be bestowed by laying on of hands. _5. Gifts and Operations of_ JOHN 14:26.--He was to teach all things, and to bring to remembrance the teachings of Christ. GAL. 5:22, 23.--The fruits of the Spirit are love, joy, peace, etc. I COR. CHAP. 12.--The divers gifts of the Spirit are wisdom, knowledge, healing, etc. {511} DOC. AND COV. 20:35.--Revelations may be given by the Holy Ghost. _DIVINE AUTHORITY._ The saving ordinances of the gospel must be administered by men holding the Priesthood, which is the authority of God delegated to man. JOHN 15:16.--"Ye (the disciples) have not chosen me (Christ), but I have chosen you and ordained you." MATT. 10:40.--"He that receiveth you (the disciples), receiveth me." MATT. 16:19.--Divine authority is given to Peter. This authority is in the beginning given directly from the Lord to men, who bestow it by ordination on others. (John 15:16.) NUM. 27:18-23.--Moses ordains Joshua. ACTS 6:5, 6.--Seven men are called to assist the twelve. ACTS 14:23.--Paul and Barnabas ordain elders. HEB. 5:1-4; DOC. AND COV. 42:11.--No man takes the honor of the Priesthood upon himself. ACTS 8:12-15.--There are degrees of authority: Philip had authority to baptize, but not to bestow the Holy Ghost. ACTS, CHAPS. 9 AND 10.--Saul and Cornelius are sent to men having authority. ACTS 19:13-16.--The seven sons of Sceva try to exercise authority which they did not hold, with dire results. DOC. AND COV. 124:128.--Twelve apostles have authority to preach the gospel to all nations. DOC. AND COV. 121:36-46.--Powers of the Priesthood to be exercised only on the principles of righteousness. _THE CHURCH._ For the purpose of better bringing the gospel to all men, and to help to faithfulness those who have received it, an organization is effected called the Church. At the head of the Church are men who have divine authority, some of which are I COR. 12:28; EPH. 2:20.--Apostles, prophets, and teachers. DOC. AND COV. 107.--Orders and callings in Priesthood. EPH. 4:11, 12.--These are for the perfecting of the Saints. EPH. 4:13.--Until they come to a unity of the faith. EPH. 4:14.--That they "be no more children . . . . carried about by every wind of doctrine." HEB. 13:17.--These officers should be respected and obeyed. ACTS 4:10-12.--Because Christ is the head of the Church, it should bear His name. ACTS 9:13; ROM. 1:7.--The members of the Church are called Saints. DOC. AND COV. 115:4.--The name of the Church of Jesus Christ of Latter-day Saints given by revelation. _REVELATION._ The Church, being led by apostles and prophets, receives the immediate mind and will of the Lord from time to time {512} as occasion requires. This has been true in all ages; Adam, Enoch, Noah, Abraham, Moses and the former-day apostles are examples. PROV. 29:18.--"Where there is no vision, the people perish." AMOS 3:7.--"The Lord will do nothing, but he revealeth his secrets unto his servants, the prophets." I COR. 2:10-13.--Those who possess the Spirit of God receive revelation. (See also passages under "Holy Ghost, Gifts and Operations.") EPH. 3:3.--Paul receives revelation. PHIL. 3:15.--The Lord will reveal more if necessary. MATT. 16:13-18.--"The gates of hell shall not prevail against it"--the rock of revelation. DOC. AND COV. 42:61.--Elders of Church may receive revelation. DOC. AND COV. 43:2-6; 107:91, 92.--President only receives revelations for the Church. Opponents to modern revelation quote: REV. 22:18, 19.--Which forbids man to take from or add to the words of the Book. The reply to this is that the passage does not say the Lord might not do this; besides, reference is made only to the Book of Revelations. John wrote his Gospel afterwards. A similar admonition is found in Deut. 4:2. _THE APOSTASY._ It is a self-evident fact that the Gospel as preached and practiced by Christ and His first disciples was corrupted, and at last, lost altogether during the Dark Ages. This is shown if we put the so-called Christian sects to the test which Christ gave. JOHN 13:35.--"By this shall all men know that ye are my disciples if ye have love one to another," also MATT. 7:15-20.--By their fruits ye shall know them. II TIM. 3: 1-5.--The wickedness of the last days is described. II PETER 2:1-3.--Many shall follow false teachers. II THESS. 2: 1-4.--There shall be a falling away before Christ's second coming. REV. 13:6-8.--The Saints are overcome. II NEPHI 28 AND 29.--Give a description of the apostate world. DOC. AND COV. 1:15, 16.--The present apostate condition described. _THE RESTORATION OF THE GOSPEL._ The falling away makes necessary a restoration; for the purposes of God in the final redemption of the race requires it. MATT. 24:14.--"This gospel of the kingdom shall be preached in all the world," before the end. REV. 14:6.--An angel restores the gospel in the latter days. DAN. 2:28-45.--Daniel saw the kingdom of God established in the last days. {513} The Aaronic Priesthood was restored by John the Baptist to Joseph Smith and Oliver Cowdery, May 15, 1829; shortly after this date, the Melchisedek Priesthood was restored by Peter, James and John. The Church of Jesus Christ of Latter-day Saints was organized April 6, 1830, at Fayette, N.Y. DOC. & COV. 65:2.--Daniel's vision fulfilled in the Latter-day Kingdom. _THE NECESSITY OF CHURCH UNITY._ JOHN 17:20.--Jesus prays that His disciples may be one as He and the Father are one. I COR. l:10.--The Saints are told to "speak the same thing," to be "perfectly joined together in the same mind." EPH. 4:4-6.--"There is one body, one Spirit * * * one Lord, one faith, one baptism." (Read the whole chapter.) DOC. & COV. 38:27.--"If ye are not one, ye are not mine." _THE GATHERING._ MATT. 12:30.--Jesus said, "He that gathereth not with me, scattereth abroad." EPH. l:10.--In the Dispensation of the Fulness of Times, all things in Christ shall be gathered together in one. DEUT. 28:64.--Israel is to be scattered among all nations; but JER. 31:10.--The Lord shall gather Israel again. GEN. 49:22-26; DEUT. 33:13-16.--Joseph's inheritance extends beyond the land of Canaan--to America. B. of M. ETHER 13:6-8.--Where He will gather and build up Zion. DOC. & COV. 133:26-34.--The Ten Tribes shall come from the north and be blessed in Zion by Ephraim--the Latter-day Saints. JER. 32:36-44; ZACH. 2:12.--The Jews shall return to Jerusalem. _THE BOOK OF MORMON._ ACTS 17:26, 27.--The Lord has fixed the bounds of the earth's inhabitants: He desires all people to feel after Him that they might find Him. GEN. 11:7-9.--At the confusion of tongues, the people were scattered over the whole earth. JOHN 10:16.--Jesus said He had other sheep not of the fold at Jerusalem which He must also visit. EZEK. 37:15-19.--The stick, or book, of Judah (the Bible) and the stick of Joseph (the Book of Mormon) shall come together in the last days. IS. 29:11-14.--The words of a sealed book should be delivered to one who is learned, who shall say, "I cannot read a sealed book." Fulfilled in Martin Harris' visit to Prof. Anthon. (See the Writings of Joseph Smith in P. of G. P.) {514} MORONI 10:3-5.--How to obtain a testimony of the truth of the Book of Mormon. _SALVATION FOR THE DEAD._ I TIM. 2:3, 4; II PETER 3:9.--The Lord desires all men to be saved. ACTS 4:12.--Jesus Christ is the only name given whereby man can be saved. JOHN 3:5-7.--A man must be born of the water and of the Spirit before he can enter the Kingdom of God. This birth of the water (baptism) presupposes faith and repentance. As the vast majority of the race have never heard of Christ or His gospel in this life, it follows that they must hear of them in the spirit world. This is true, for I PETER 3:18-20.--Christ, after His death, went and preached to the spirits of those who had been destroyed in the Flood; and-- I PETER 4:6.--What He preached was the gospel. As these spirits, as well as all who are in the spirit world, cannot receive water baptism, it will have to be performed vicariously on the earth for those who repent. I COR. 15:29.--Paul refers to baptism for the dead. DOC. & COV. 127:6-10; Sec. 128.--Joseph Smith explains the doctrine of baptism for the dead. Note:--Farrar, in his "Early Days of Christianity," Chaps. VII and VIII, makes some interesting comments on these passages, upholding the view taken by the Latter-day Saints on the subject of salvation for the dead. LUKE 23:42, 43.--The thief on the cross went with Jesus to Paradise--the spirit world. JOHN 20:17.--The thief did not go to the Father, or to heaven, for Jesus declared to Mary three days later that He Himself had not been there. _THE SACRAMENT OF THE LORD'S SUPPER._ LUKE 22:7-20.--It was instituted by the Lord. ACTS 20:7.--And practiced by His disciples. I COR. 11:23-34.--It should be partaken of worthily, and in remembrance of the Lord Jesus Christ. DOC. & COV. 27:2-4.--The Saints are commanded not to use wine or strong drinks in partaking of the sacrament. DOC. & COV. 20:77-79.--Form of blessing on the bread and water. _TITHING._ GEN. 14:18-20.--Abraham paid tithes to Melchizedek. LEV. 27:30.--It was a law unto Israel. MAL. 3:7-12.--Blessings promised the tithe payer. LUKE 11:42.--Jesus commends tithe paying. DOC. & COV. 119.--The law of tithing as given to the Latter-day Saints. {515} _THE SABBATH, OR LORD'S DAY._ MARK 2:27, 28.--"The Son of man is Lord also of the Sabbath." ACTS 20:7; I COR. 16:1, 2.--Former-day Saints met for worship on the first day of the week-the day on which Christ arose from the dead. DOC. & COV. 59:9-13.--The Latter-day Saints' authority for observing the first day of the week--the Lord's day--as a Sabbath. Some religionists base their salvation on the observance of the seventh day, or Jewish Sabbath. To be consistent such people ought also to observe the Sabbath of Years and the year of Jubilee, both being part of the Jewish law. (Lev. 25:1-22.) The penalty for breaking the Jewish Sabbath was death. If the penalty is abolished, how can the law remain? _PERSECUTION._ MATT. 5:10.--"Blessed are they which are persecuted for righteousness' sake." MATT. 24:9.--In the latter days, the followers of Christ shall be hated of all nations. ACTS 28:22.--"This sect"--the Church of Christ--was everywhere spoken against. II TIM. 3:12.--"All that will live godly in Christ Jesus shall suffer persecution." DOC. & COV. 101:35-38.--Glory for the faithful persecuted. _MINISTRATIONS TO THE SICK._ MARK 6:5.--Jesus "laid his hands on a few sick, and healed them." MARK 6:13.--The disciples anointed with oil many that were sick, and healed them. JAMES 5:14, 15.--Anointing with oil and prayer shall save the sick. MATT. 17:16-20; II TIM. 4:20.--The sick were not always healed. DOC. & COV. 42:43, 44, 48.--How the sick are to be treated. _SALVATION IS NOT INSTANTANEOUS._ PROV. 4:18.--"The path of the just is as the shining light, that shineth more and more unto the perfect day." MATT. 24:13; DOC. & COV. 53:7.--"He that endures to the end shall be saved." HEB. 3; 4:9-11. The rest of God is for those who are "steadfast unto the end." REV. 21:7.--"He that overcometh shall inherit all things." _THE SECOND COMING OF CHRIST._ ACTS l:11.--As Jesus went, so shall He come again. MATT. 16:27.--"The Son of man shall come in the glory of his Father." {516} I THESS. 4:15, 16.--"The Lord Himself shall descend from heaven." ZACH. 14:4, 5.--Christ's second coming to Jerusalem. DOC. & COV. 49:6, 7, 22-24.--Signs of Christ's coming. _THE "THOUSAND YEARS" OR "MILLENNIUM."_ REV. 20:5, 6.--The Saints shall reign on the earth with Christ a thousand years. IS. 11:6, 9; 65:20; DOC. & COV. 45:58, 59.--Conditions during the thousand years. DOC. & COV. 63:49-51.--The righteous shall be changed "in the twinkling of an eye." _THE RENEWED OR CELESTIALIZED EARTH._ DOC. & COV. 88:25-28.--"The earth abideth the law of a celestial kingdom." DOC. & COV. 29:22-25.--All things shall become new. DOC. & COV. 130:9.--The earth to become like a Urim and Thummin. REV. 21 and 22.--A description of the new earth. _DEGREES OF SALVATION._ DOC. & COV. 88:34-44.--All things are governed and sanctified by law. I COR. 15:40-42.--There are different degrees of glory in the resurrection. MATT. 16:27.--Jesus shall reward every man according to his works. DOC. & COV. 76.--Description of the three degrees of glory. _ETERNITY OF THE MARRIAGE COVENANT._ ECCL. 3:14.--"Whatsoever God doeth, it shall be forever." GEN. CHAPS. 2 & 3.--Before the Fall, Adam and Eve were immortal, therefore their marriage was eternal in its nature. MATT. 16:19.--Peter received divine authority, so that whatsoever he bound on earth was bound in heaven. MATT. 22:23-33.--As in baptism, marriage is performed on earth--not after the resurrection. The ordinance must be performed by one having authority, such as Peter; and the married must be believers, not such as the Sadducees who denied the resurrection and knew not the scriptures nor the power of God. DOC. & COV. 132:19-24.--Marriage for eternity explained. {517} A CONTRAST BETWEEN THE DOCTRINE OF CHRIST AND THE FALSE DOCTRINES OF THE NINETEENTH CENTURY. BY PARLEY P. PRATT Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son.--2 John, verse 9. THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. And these signs shall follow And these signs shall not follow them that believe; In my name them that believe, for they are shall they cast out devils they done away and no longer needed. shall speak with new tongues; In His name they shall not cast They shall take up serpents; out devils. and if they drink any deadly The gift of tongues is no longer thing, it shall not hurt them; they needed. shall lay hands on the sick, and If they take up serpents they they shall recover.--_Mark xvi.,_ will bite them; if they drink any 17-18. deadly thing, it will kill them. They shall not lay hands on the sick, and if they do they shall not recover; for such things are done away. Verily, verily, I say unto you, He that believeth on Christ He the believeth on me, the works shall not do any of the miracles that I do shall he do also; and and mighty works that He did, greater works than these shall he for such things have ceased. do; because I go unto my Father. --_John xiv.,_ 12. Fear them not therefore; there There is to be no more revelation, is nothing covered, that shall not for all things necessary are be revealed; and hid that shall already revealed. not be known.--_Matt. x.,_ 26. And he shall send his angels And there is to be no more ministering with a great sound of a trumpet, of angels, for such things and they shall gather together his are done away. elect from the four winds, from one end of heaven to the other.--_Matt. xxiv., _31. {518} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. And I saw another angel fly Angels do not appear in this in the midst of heaven, having enlightened age, because they are the everlasting gospel to preach no longer needed. unto them that dwell on the earth, and to every nation and kindred, and tongue and people.--_Rev. xiv.,_ 6. Howbeit when he, the Spirit Inspiration is no longer needed of truth, is come, he will guide in this age of learning and refinement. you into all truth; for he shall Again, it shall not not speak of himself; but whatsoever show you things to come; for he shall hear, that shall then you would be a Prophet, and he speak; and he will shew you there are to be no Prophets in things to come.--_John xvi.,_ 13. these days. If ye abide in me, and my words It is not so in these days, we abide in you, ye shall ask what must not expect to heal the sick ye will, and it shall be done unto and work miracles, consequently you.--_John xv.,_ 7. we must not expect to receive what we ask for. Neither pray I for these alone, And we are all good Christians, but for them also which shall believe and we all believe on him through on me through their word; the Apostle's words, although divided That they all may be one; as into several hundred different Thou, Father, art in me, and I sects. in Thee, that they also may be one in us; that the world may believe that Thou hast sent me.-- _John xvii._, 20-21. One Lord, one faith, one Many Lords, many faiths, and baptism.--_Eph. iv._, 5. three or four kinds of baptism. For by one Spirit are we all And by many spirits are we all baptized into one body, whether torn asunder into different bodies. we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit.--_I. Cor. xii._, 13. And he gave some, apostles; And there are to be no more and some, prophets; and some, Apostles, and no more Prophets. evangelists; and some, pastors But the work of the ministry, the and teachers; perfecting of the Saints, and the For the perfecting of the saints, edifying of the different bodies of for the work of the ministry, for Christ, can all be done very well the edifying of the body of Christ. without these gifts of God, only Till we all come in the unity give us money enough to educate of the faith and of the knowledge and employ the wisdom of men. of the Son of God, unto a perfect Apostles, miracles, and gifts man, unto the measure of were to continue during the first THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. {519} the stature of the fullness of age of Christianity, and then were Christ; to cease, because no longer needed, That we henceforth be no more having accomplished their purpose. children, tossed to and fro, and Tracts, creeds, sermons, and carried about with every wind of commentaries of uninspired men, doctrine, by the sleight of men, together with a hireling priesthood, and cunning craftiness, whereby are now necessary in order they lie in wait to deceive.--_Eph. to keep men from being carried iv._, 11-14. about with every wind of doctrine, &c. And no man taketh this honour For no man taketh this honour unto himself, but he that is called upon himself, but one who has of God, as was Aaron.--_Heb. been educated for the purpose, v._, 4. and commissioned by men. And how shall they preach, except But how shall the preach except they be sent? (of God.)--_Rom. they be well educated for the x._, 15. purpose and sent (by the board of officers)? Is any sick among you? let him If any are sick among you do call for the elders of the church; not send for the Elders of the and let them pray over him, Church; or if the Elders, come anointing him with oil in the name do not let them lay hands on of the Lord; them, neither let them anoint them And the prayer of faith shall in the name of the Lord, for this save the sick, and the Lord shall is all Mormon delusion; but send raise him up; and if he have committed for a good physician, and perhaps sins, they shall be forgiven they may get well. him.--_James v._, 14-15. Then Peter said unto them, Repent Repent and come to the anxious and be baptized every one seat (penitent form) every one of of you in the name of Jesus you, and cry, "Lord, Lord," and Christ for the remission of sins, may be you will get forgiveness and ye shall receive the gift of of sins; and you may be baptized the Holy Ghost. or not; but if you do you will For the promise is unto you, not get the Holy Ghost as they and to your children, and to all did anciently, for such things are that are afar off, even as many done away. as the Lord our God shall call.--_Acts ii._, 38-39. And it shall come to pass afterward, And in these last days the Lord that I will pour out my will not pour out His Spirit so spirit upon all flesh; and your as to cause our sons and daughters sons and your daughter shall to prophesy, our old men to prophesy, your old men shall dream dreams, and our young men dream dreams, your young men to see visions; for such things are shall see visions.--_Joel ii._, 28. no longer needed, and it is all delusion, and none but the ignorant believe such things. {520} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. Follow after charity, and desire Do not covet any of the supernatural spiritual gifts, but rather that ye gifts, but especially beware may prophesy.--_I. Cor. xiv._, 1. of Prophesying, for such things are done away. Wherefore, brethren, covet to Do not prophesy, and it is all prophesy, and forbid not to speak a delusion to speak in tongues. with tongues.--_I. Cor. xiv._, 39. But in vain they do worship me, It matters not what kind of doctrine, teaching for doctrines the commandments or what system, a man embraces, of men.--_Matt. xv._, 9. if he is only sincere and worships Jesus Christ. At that time Jesus answered We thank God that He has revealed and said, I thank thee, O Father, nothing to any person, wise Lord of heaven and earth, because or simple, for many hundred thou hast hid these things from years, but that our wise and the wise and prudent, and hast learned men have been able to revealed them unto babes. know God without a revelation, Even so, Father; for so it seemed and that we shall never be favored good in thy sight.--_Matt. xi._, with any more. 25-26. All things are delivered unto We all know God in this enlightened me of my Father; and no man age, and yet neither the knoweth the Son, but the Father; Father nor the Son has revealed neither knoweth any man the anything to any of us, for we Father, save the Son, and he to do not believe revelations are necessary whomsoever the Son will reveal now. him.--_Matt. xi._, 27. And this is life eternal, that And we cannot know for ourselves, that they might know Thee the only by any positive manifestation true God, and Jesus Christ, whom in these days, but must depend Thou hast sent.--_John xvii._, 3. on the wisdom and learning of men. I thank my God always on your We thank the Lord always in behalf, for the grace of God behalf of the Church in these which is given you by Jesus days, that she has no supernatural Christ; gifts given unto her, and That in everything ye are enriched that she is not enriched by Christ, by him, in all utterance, neither in the gift of utterance and in all knowledge; nor in the gift of knowledge; Even as the testimony of Christ neither has she the testimony of was confirmed in you; Jesus (the spirit of prophecy) So that ye come behind in no confirmed in her, and she comes gift; waiting for the coming of behind in all the gifts; nor is she our Lord Jesus Christ.--_I. Cor. waiting for, or expecting the coming i._, 4-7. of the Lord; for He has come once, and never will come again till the great and last day, the end of the earth. {521} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. Because the foolishness of God The wisdom of men, and the is wiser than men; and the weakness learning of men, are better than of God is stronger than men. the inspiration of the Almighty, For ye see your calling, brethren, for that is not needed any longer; now that not many wise men for you see your calling, brethren, after the flesh, not many mighty, how that the wise, and learned, not many noble, are called; and noble, and mighty are But God has chosen the foolish called in these days; for we have things of the world to confound chosen such to confound the foolish; the wise; and God hath the unlearned, and the ignorant; chosen the weak things of the yea, to confound the base world to confound the things things of the world which are which are mighty; despised, that flesh might glory in And base things of the world, His presence. and things which are despised, hath God chosen, yea, and things which are not, to bring to naught things that are: That no flesh should glory in his presence.--_I. Cor. i._, 25-29. And I, brethren, when I came And we, brethren, when we to you, came not with excellency came unto you, came with excellency of speech or of wisdom, declaring of speech, and with the wisdom unto you the testimony of and learning of man; and God. our speech and our preaching were For I determined not to know with enticing words of man's wisdom; any thing among you, save Jesus not in demonstration of the Christ, and Him crucified. spirit and power, for that is done And I was with you in weakness, away; that your faith should not and in fear, and in much stand in the power of God, but in trembling. the wisdom of man. And my speech and my preaching was not with enticing words of man's wisdom. but in demonstration of the Spirit and of power: That your faith should not stand in the wisdom of men, but in the power of God.--_I. Cor. ii._, 1-5. But we speak the wisdom of But we speak the wisdom of God in a mystery, even the hidden man in a mystery, even the hidden wisdom, which God ordained wisdom, which none but the before the world unto our glory; learned knew; for had others Which none of the princes of known it, they would never have this world knew; for had they been under the necessity of employing known it, they would not have us to tell it to them. crucified the Lord of glory.--_I. Cor. ii._, 7-8. {522} THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. But God hath revealed them But God hath revealed nothing unto us by His Spirit; for the unto us by His Spirit; for the Spirit searcheth all things, yea, wisdom and learning of man the deep things of God. search all things; yea, all the deep For what man knoweth the things which are necessary for things of a man, save the spirit us to know. of man which is in him? even For what man knoweth the so the things of God knoweth no things of man, save the spirit of man, but the Spirit of God. man, which is in him? Even so Now we have received not the the things of God knoweth no spirit of the world, but the spirit man by the Spirit of God in these which is of God; that we might days, for it is done away, or it know the things that are freely reveals nothing. given to us of God. Now, we have not received the Which things also we speak, Spirit of God, but the spirit of not in the words which man's wisdom the world, that we might not know teacheth; comparing spiritual for a certainty, but that we might things with spiritual. guess at, or give our opinion of But the natural man receiveth the things of God. not the things of the Spirit of Which things also we speak, not God, for they are foolishness unto in the words which the Holy him, neither can he know them, Ghost teacheth, but which man's because they are spiritually wisdom teacheth, for the inspiration discerned.--_I. Cor. ii._, 10-14. of the Holy Ghost is done away. But the learned man may receive and understand the things of God by his own wisdom, without the inspiration of the Spirit; for will be so foolish as to believe in visions and revelations in this religious age? Let no man deceive himself. If Let no man deceive himself. If any man among you seemeth to any man among you seemeth to be wise in the world, let him become be wise in the things of God, let a fool, that he may be wise. him get the wisdom of men, that he may be wise. For the wisdom of this world For the wisdom of God is foolishness is foolishness with God. For it with the world, for it is is written, he taketh the wise in written, Let us educate young men their own craftiness. for the ministry; and again, Let And again, the Lord knoweth no man preach who has not been the thoughts of the wise, that educated for the purpose; and especially, they are vain. receive no man who Therefore let no man glory in professes to be inspired. men. For all things are yours.--_I. Cor. iii._, 18-21. Now concerning spiritual gifts, Now, concerning spiritual gifts, brethren, I would not have you brethren, we would have you entire ignorant.--_I. Cor. xii._, 1. ignorant, for they are not needed at all in this generation. {523}THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. But the manifestation of the But the manifestation of the spirit is given to every man to Spirit is given to no man to profit profit withal. at all. For to one is given by the Spirit But to one is given, by the learning the word of wisdom; to another of men, the word of wisdom; the word of knowledge by the and to another the word of knowledge same Spirit. by human learning. To another faith by the same And to another faith, by the Spirit; to another the gift of healing same spirit; but to none the gift by the same Spirit. of healing by the same Spirit. To another the working of miracles; And to none the working of to another prophecy; to miracles, and to none to prophesy, another discerning of spirits; to and to none discerning of spirits, another divers kinds of tongues; and to none to speak with divers to another the interpretation of kinds of tongues, and to none to tongues.--_I. Cor. xii._, 7-10. interpret tongues. For as the body is one, and For as the body is composed of hath many members, and all the many sects and parties who are members of that one body, so also is opposed to each other, and have Christ. no gifts, and, being many sects, For by one Spirit are we all are but one body, so also is Antichrist. baptized into one body, whether For by many spirits are we all we are Jews or Gentiles, whether baptized into many bodies, whether we be bond or free; and have we be Catholics or Protestants, been all made to drink into one Presbyterians or Methodists, but Spirit. have all drunk into one spirit, For the body is not one member, even the spirit of the world. but many.--_I. Cor., xii._, 12-14. For the body is not one sect, but many. But now hath God set the members But now hath the god (of this every one of them in the world) set the sects and parties body, as it hath pleased him. in the body (of Antichrist) as it And if they were all one member, hath pleased him. where were the body? And if they were all one sect, But now are they many members where were the body? yet but one body.--_I. Cor., But now are they many sects, xii._, 18-20. yet but one body (even Babylon). Now ye are the body of Christ, Now, ye are the body of Antichrist, and members in particular. and members in particular. And God hath set some in the And man hath set some in the church, first apostles, secondarily Church; first, a hireling Priest; prophets, thirdly teachers, after secondly, a board of officers; that miracles, then gifts of healings, thirdly, tracts; then commentaries, helps, governments, diversities creeds and diversities of opinions; of tongues.--_I. Cor., xii._, hence societies, and wondrous 27-28. helps. Blessed are ye, when men shall Woe unto you when men reviled revile you and persecute you, and you, and persecute you, and say {524}THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. shall say all manner of evil against all manner of evil against you you falsely, for my sake. falsely for Christ's sake. Lament Rejoice and be exceeding glad, ye, and be exceedingly sorrowful for great is your reward in in that hour, for little is your reward heaven; for so persecuted they among men; for so persecute the prophets which were before they the Latter-day Saints. you.--_Matt. v._, 11-12. Give to him that asketh thee, Give to him that asketh of thee, and from him that would borrow if he be able to make thee a similar of thee turn not thou away.--_Matt. present; and from him that v._, 42. would borrow of thee turn not thou away, if he be able to pay thee again with good interest. Be ye therefore, perfect, even Do not think to be perfect, for as your Father which is in heaven it is impossible to live without sin. is perfect.--_Matt. v._, 48. Take heed that ye do not your Take heed that you do your alms before men, to be seen of alms before men, to be seen of them; otherwise ye have no reward them; otherwise you have no reward of your Father which is in nor praise from the children heaven. of men. Therefore when thou doest Therefore, when thou doest thine alms, do not sound a trumpet thine alms, publish it in the Missionary before thee, as the hypocrites Herald, or some other do in the synagogues and in the paper, that you may get praise of streets, that they may have glory the world. Verily I say unto you, of men. Verily I say unto you, You shall have your reward. They have their reward.--_Matt. vi._, 1-2. And when thou prayest thou And when thou prayest, be like shall not be as the hypocrites are, the hypocrites in days of old; go for they love to pray standing in before the public and cry mightily, the synagogues and in the corners not expecting to be heard and answered, of the streets, that they may be for that would be miraculous, seen of men. Verily I say unto and miracles have ceased. you, They have their reward.--_Matt. vi._, 5. And when thou prayest thou And when thou prayest, be like shall not be as the hypocrites are, the hypocrites in days of old; go for they love to pray standing in before the public and cry mightily, the synagogues and in the corners not expecting to be heard and answered, of the streets, that they may be for that would be miraculous, seen of men. Verily I say unto and miracles have ceased. you, They have their reward.--_Matt. vi._, 5. Moreover when ye fast, be not, Moreover, when ye fast, be like as the hypocrites, of a sad the hypocrites, of a sad countenance, countenance; for they disfigure their that ye may appear unto faces that they may appear unto men to fast; so that you may get men to fast. Verily I say unto your reward. you, They have their reward,--_Matt. vi._, 16. Lay not up for yourselves Lay up for yourselves abundance treasures upon earth, where moth of treasures on the earth, and rust doth corrupt, and where where moth and rust doth corrupt, thieves break through and steal. and where thieves break {525}THE DOCTRINE OF CHRIST. THE DOCTRINES OF MEN. But lay up for yourselves treasures through and steal; for if your in heaven, where neither heart is only in heaven, it is no moth nor rust doth corrupt, and matter how rich you are in this where thieves do not break world; for now it is come to pass through nor steal. that ye cannot serve God and mammon. For where your treasure is, there will your heart be also.--_Matt. vi._, 19-21. Therefore all things whatsoever Therefore, all things whatsoever ye would that men should do to men do to you do you even you, do ye even so to them; for so to them; for this is the law and this is the law and the prophets. the practice. Enter ye in at the strait gate; Enter ye in at the wide gate, for wide is the gate and broad is where the multitude go; for it the way that leadeth to destruction, cannot be that all our great and and many there be which learned men are wrong, and nobody go in thereat. right but a few obscure individuals. Because strait is the gate and For the narrow way is not altogether narrow is the way, which leadeth too straight, but only a unto life, and few there be very few travel in it. that find it. Beware of false prophets, which Beware of prophets who come come to you in sheep's clothing, to you with the Word of God; but inwardly they are ravening you may know at once they are wolves. false, without hearing them or Ye shall know them by their examining their fruits; popular fruits. Do men gather grapes of opinion is against them; whereas, thorns, or figs of thistles?--_Matt. if they were men of God, vii._, 12-16. the people would speak well of Wherefore by their fruits ye them. shall know them. If we are only sure that we Not every one that saith unto have experienced religion, and we me, Lord, Lord, shall enter into pray often, we shall be saved, the kingdom of heaven; but he whether we do the Lord's will or that doeth the will of my Father not; for it mattereth not what which is in heaven.--_Matt. vii._, system we embrace, whether it 20-21. be right or wrong, if we are only sincere. And it came to pass, when Jesus And it came to pass that when had ended these sayings, the men had ended these sayings, the people were astonished at His people were pleased with their doctrine. doctrines, for they taught them For he taught them as one having not as men having authority, but authority, and not as the as the scribes. scribes.--_Matt. vii._, 28-29. {526} BAPTISM FOR THE REMISSION OF SINS The remission of sins is what every sinner desires when he truly believes in God and has repented of every transgression. Faith and repentence do not bring remission, but they must be had before it can be obtained, for they prepare the sinner for this ordinance. But baptism brings remission, or, in other words, it is through baptism that sins are remitted. To prove this, we may turn to the word of God. John the Baptist was a servant of God, acting under divine revelation, and we read(_Mark i_. 4, and _Luke iii_. 3) that he preached "the baptism of repentence for the _remission of sins_," in the wilderness and all the country about Jordan. While he was preaching this doctrine, Jesus considering it necessary to fulfil all righteousness, came to him and was baptized, thus acknowledging that John was preaching a correct doctrine and baptizing for the right purpose. Now this has been a matter of sacred history for some eighteen hundred years and who is so blind to truth and lost to reason as to assert that baptism is for anything else than for the remission of sins? The passages quoted are a standing rebuke to all such persons. Jesus called and ordained men to preach His gospel, but just before He left them He commanded them to tarry at Jerusalem till they were endowed with power from on high. They did so, and when they received this power, they convinced a large multitude that Jesus was the Christ, and when their hearers inquired of them what they should do, Peter replied: "Repent, and be _baptized_ every one of you in the name of Jesus Christ for the remission of sins" (_Acts ii_. 38). According to this, the inspired apostles taught that baptism was for the remission of sins, after Christ's ascension into heaven. Paul saw a vision in which he was told to go to a certain place where it should be told him what to do. He went, and there fasted and prayed three days. Then the Lord sent Ananias to him, who said, "Arise, and be _baptized_ and _wash away_ thy sins" (_Acts xxii_. 16). Why did not the Lord remit Paul's sins through his fasting and prayer? Because He had established baptism for that {527} purpose, and both small and great must comply if they desire the blessing. "But," says one, "you astonish me; I was always taught that baptism was an outward sign of an inward grace." That may be, but a true servant of God never taught you so, neither did you learn it from the Bible. You must be baptized and have your sins washed away before you are even prepared for the reception of an "inward grace." "But," continues the objector, "Peter tells us that baptism 'is not the putting away of the filth of the flesh but the answer of a good conscience towards God.'" Very good! Ananias did not tell Paul to be baptized and wash away the "filth of the flesh," but to "be baptized and wash away his sins." Peter and John, with the rest of God's servants, did not preach baptism for the "putting away of the filth of the flesh," but for the "_remission of sins_." When a man is baptized according to the Lord's will, he receives a remission of sins and his conscience is void of offense towards God. Some object to baptism for the remission of sins because infants are "born in sin" and that would include infant baptism. True, the sin of Adam passed upon all mankind; but Christ took away the sin of the world by taking it upon Himself and atoning for the same upon the cross. Therefore, infants are without sin, and "of such are the kingdom of heaven" (_Mark x_. 14). The sins which men should be baptized for are their own individual sins, and not the sin they were born in, for the Savior atoned for that. Nor is it proper to say that baptism remits a man's sins, for that is the work of the Lord. The "laying on of hands" does not give the Holy Ghost, for it is the "gift of God." The blowing of rams' horns did not throw down the walls of Jericho, it was the power of Jehovah. "Simon saw that _through_ the laying on of the Apostles' hands the Holy Ghost was given" (_Acts viii_. 18). God works _by_ means, _through_ instruments, and it is _through_ baptism that sins are remitted. It is repeatedly stated in the scriptures that those only who do the will of God can obtain salvation. That it is the will of God for people to receive the remission of sin, none will deny. That remission of sins is obtained through baptism has been clearly proven. Therefore all who will be saved will have to be baptized for this purpose. Again, the Bible says, "the Lord Jesus shall be revealed from heaven with His mighty angels, in flaming fire taking {528} vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of His power" (_II Thess. i_. 7-9). From this we learn that the Lord will take vengeance on those who obey not the gospel, and punish them with everlasting destruction. Baptism for the remission of sins is a principle of the gospel, and those who fail to obey it will surely be partakers of the vengeance and punishment mentioned in the foregoing quotation. The Prophet Elisha pointed out the way for the Syrian leper to be cleansed, namely, to be washed or dipped seven times in Jordan. But he went away in a rage, thinking that the waters of Syria were just as good as those of Jordan; but afterwards, being persuaded by his servants, he obeyed the requirement, and was cleansed. Now, if he had been dipped in any other river, it would have done him no good; or if he had been dipped less than seven times, it would have availed nothing. God had prescribed the means, and they must be complied with to the very letter, or the blessing would not follow. So it is with regard to baptism. "When Israel were bitten by poisonous serpents, God commanded a brazen serpent to be raised, that whosoever should look upon it should be healed. All the poisoned ones who would not look, considering it non-essential, died in their poison. So likewise, all sinners who will not be baptized, considering it non-essential, will die in their sins, and be damned."[A] [Footnote A: Apostle Orson Pratt, on "Water Baptism."] Sufficient has been said to satisfy any reasonable mind on this subject. Every point of scripture touching the _object_ of baptism has been examined, and found that each one proves it to be for the remission of sins. The arguments against this doctrine have also been examined and found utterly groundless. Let every unbaptized person waste no time, but prepare himself for this ordinance, by repenting of every sin. Then he may seek a properly authorized person to baptize him for the remission of his sins, that they may be remitted, that he may be a fit subject for the Holy Spirit to rest upon, that he may be saved with the redeemed and sanctified of all generations in the Kingdom of God forever-- "While time, or thought, or being lasts, Or immortality endures." {529} "GOOD TIDINGS." OR THE "NEW AND EVERLASTING GOSPEL." QUESTION.--What is the Gospel? ANSWER.--There is only one true system of doctrine that can properly be called the Gospel; and that one system is so definite in every point, and so exactly adapted to the situation of sinners, that every person may immediately embrace it wherever it is preached, and by so doing they become saints, or Christians. The first principle of action required in the Gospel is belief in the name of Jesus Christ, the once crucified and now risen Redeemer. The second is repentance; which signifies nothing more nor less than the putting away of sins, with humility and meekness before God--feeling sorry for our sins, and a determination to forsake them. The third is baptism, by immersion in water, in the name of the Father, of the Son and of the Holy Ghost, FOR THE REMISSION OF SINS. The fourth is the laying on of hands, in the name of Jesus, for the baptism of the Holy Ghost. All who do these things in a proper manner, and under proper authority, are saints; and if they endure to the end they will be saved in the Kingdom of God. Q.--Are there any conditions in this system which the sinner cannot immediately fulfil, as soon as he understands them? A.--The sinner can believe that Jesus is the Christ on good testimony. He can turn from his sins, and put them away. He can also go forth, and be immersed in water, in the name of the Lord Jesus. God will not believe for us; He will not repent for us; He will not be baptized for us; but these things are for us to do; and if we do them, then God has promised to forgive us our sins, and to baptize us with the Holy Ghost; then, certainly we should be the children of God, in the enjoyment of religion. Q.--Is it of any use for men to pray to the Lord to convert them and give them religion, while they neglect to obey the Gospel? A.--No. In _vain_ they call Him Lord, Lord, and do not perform the things which He has commanded them. In _vain_ they worship Him, teaching for _doctrines_ the COMMANDMENTS OF MEN. The Lord is praying us to be converted, and we will not, while at the same time we are praying Him to convert us. Q.--But must not the Lord perform some special work, on His part, more than He has done, in order to convert our souls and make us Christians? A.--No. The Lord has died for us; He has risen again for us; He has sent His word to us, with servants to administer it; and now He requires us to obey it, and then He has promised to forgive our sins, and to grant us the gift of the Holy Ghost. Q.--But what! Can every sinner come immediately forward and obey the Gospel when it is {530} preached, and thus become a child of God? A.--Yes. Q.--What! All the sinners in this town? A.--Yes; and all the sinners in England, nay, in all the world. The very moment they obey the Gospel they are free from sin, and are made partakers of the Holy Ghost. If this is not the case, then the word of God is of none effect, and the Gospel never saved a man since the world began, nor ever will; for, if God has sent a message or Gospel into the world which is insufficient to save sinners, and is under the necessity of saving them some other way, independent of that Gospel, then surely He has sent it in vain. But, on the other hand, if He has sent a Gospel which would save one man by obeying its precepts, then surely it would be the power of God unto salvation to all who would believe and obey it. Q.--If these things are so, what would a minister of the Gospel say if he were to be present at some of the religious excitements which are got up in modern times, and were to see persons bowed down at the penitent forms, trying to "get religion" in that? A.--He would say, as Ananias said to Saul of Tarsus, "Why tarryest thou? Arise and be baptized, and wash away thy sins, calling upon the name of the Lord." Q.--But what would he say if they should refuse to comply with the requisition, and should continue praying? A.--He would say, "Why do you call Lord, Lord, and do not perform the things he has said?" "In vain you worship him, teaching for doctrines the commandments of men." Q.--But would they not "get religion in that way?" A.--No. They might pray as long and as loud as the four hundred prophets of Baal did, but with as little effect. Q.--But did not the Apostle say to the jailer and his household, that they should be saved if they would believe on the Lord Jesus Christ, without obeying the Gospel? A.--No. He spake unto them the word of the Lord. Q.--What word of the Lord did he speak unto them? A.--The word of repentance and baptism for remission of sins; as is evident from the fact of their attending to baptism the same hour. Q.--What would have been the situation of the jailer and his household if they had believed on the Lord Jesus Christ, and had not obeyed the Gospel? A.--They would have been under much more condemnation than they were before. Q.--But was not Saul of Tarsus, while on his way to Damascus, converted and made a Christian by a special work of God? A.--No. He was only convinced or convicted that Jesus was the Christ; but his being a saint (or Christian) depended on his going to Damascus, and obeying the Gospel baptism. Q.--What would have been his situation if he had continued to believe in Christ, and had not gone to Damascus and obeyed the Gospel? A.--He would never have "got religion" to this day, but would have been worse than he was before. -Q.-Did not the Apostle say to the people of old, that, if they would confess with their mouth the Lord Jesus Christ, and would believe in their hearts that God had raised him from the dead, they should be saved? A.--Yes. But he was writing to the Church of God, whose members had already obeyed the Gospel, and had been planted together {531} in the likeness of his death; being buried with him by baptism, and having risen again to newness of life, he was encouraging them to continue in the belief and confession of his name. Q.--But did not the Apostle thank God that he had not baptized many of the Corinthians? A.--Yes. But the reason was, lest they should say he had baptized in his own name. Q.--But did he not say, that he was not sent to baptize, but to preach the Gospel? A.--Yes. But others were sent to water those whom he planted. He, as a wise master-builder, laid the foundation by preaching the word, and others attended to the other part of the work, and thus builded thereon. Q.--Did not Cornelius and his friends receive the Holy Ghost before they were baptized? A.--Yes. But it was to convince the Jews that they (the Gentiles) had part in the Gospel as well as the Israelites. Q.--Would Cornelius and his friends have been saved, after all they had received, if they had refused baptism? A.--No. For Peter was sent to tell them words whereby they should be saved, and part of these words were, that they should be baptized; and, if they had refused to comply with this message, they would have been worse than those who had never known the way of truth. Q.--Was not the thief on the cross saved without baptism? A.--If he was, it was because he had no opportunity to obey; and, therefore, was not saved through a Gospel ministration, but was included in the same mercy as the heathens, who have never had the offer of the Gospel, and therefore, are under no condemnation for not obeying it. Q.--Would the thief on the cross have been saved if he had lived to hear the Gospel, and had opportunity to obey it, and refused? A.--No. The Gospel condemns all who do not obey it. It is a savior of life unto life, or of death unto death, to all who are privileged to hear it. Q.--Is there, then, no other Gospel but faith in Jesus Christ, repentance towards God, and immersion in water FOR THE REMISSION OF SINS, with the laying on of hands in the name of Jesus for the baptism of the Holy Ghost? A.--No. The people who are without this order of things are strangers to the GOSPEL, notwithstanding all the morality, sincerity, and piety they may possess. Q.--What! Are all the professed ministers of the Gospel, who have not obeyed and taught that particular form of doctrine without the Gospel, the same as the heathen--and all their hearers, too? A.--Yes. Unless we make this difference, that, having the Bible and some idea of Jesus Christ, they have been benefited in a moral point of view, although they have not understood the Gospel. Q.--Are all the ministers and professors of religion, in this age of the world, under obligation to obey that Gospel, in order to be saved in the Kingdom of God? A.--Yes. "Except a man be born of WATER and of the SPIRIT, he cannot enter into the Kingdom of God." How then can he be saved in it? Q.--What has Christ said of those who would come into the sheep-fold by climbing up some other way besides the door? A.--He has pronounced them thieves and robbers. Q.--At Christ's second coming, what will become of all those ministers and professors, and others who do not obey the Gospel? A.--"He will come in flaming {532} fire, taking vengeance on all those who know not God, AND OBEY NOT THE GOSPEL OF OUR LORD JESUS CHRIST." Q.--How comes it that the Christian world (so called) have been so long without the Gospel in its fulness? A.--In fulfilment of the word of prophecy, spoken by the prophet Daniel and by the revelator John, "THEY HAVE MADE WAR WITH THE SAINTS, AND OVERCOME THEM;" and in fulfilment of Paul to Timothy, "They have HEAPED TO THEMSELVES TEACHERS, having ITCHING ears; and these have turned their ears from the TRUTH, and they are turned unto fables, and they will not endure SOUND DOCTRINE." Q.-How came the Latter-day Saints to understand this Gospel, and to be instruments in restoring it among mankind? A.--Not for any worth or wisdom that was in them more than others; but because the time had come for this Gospel of the Kingdom to be again restored to the inhabitants of the earth, and to be preached to all nations preparatory to the second coming of Messiah. Therefore the Lord sent forth an Holy Angel to commit the authority of this ministry again unto man, and this in fulfilment of the promises recorded by the ancient prophets and apostles. Q.--Is it not uncharitable to consider the Christian world all wrong, except such as obey the fulness of the Gospel? and still more so to tell them of it? A.--No. The man who tells his generation the truth, according to the "law and the testimony," is more charitable to them than ten thousand men who cry, Peace and safety, and prophesy smooth things, when sudden destruction is near at hand. Q.--But, what will become of all the people who have lived and died since the Gospel was perverted and before it was restored again? A.--They will be judged according to their works, and according to the light which they enjoyed in their day; and, no doubt many of them will rise up in judgment against this generation, and condemn it; for, had they enjoyed the privileges which we enjoy, they would, no doubt, have gladly embraced the truth in all its fulness. They desired to see the latter-day glory, but died without the sight.--_P. P. Pratt_. _"Attempts to promote universal peace have failed. The world has had a fair trial for six thousands years; the Lord will try the seventh thousand Himself."_ --_Joseph Smith, The Prophet_. {533} A PLEA FOR MODERN REVELATION. BY ORSON PRATT. We now appeal to the honesty, good sense and learning of all good moral men, to testify their convictions in regard to the insufficiency of their rules of faith. Is there a man among you who has candidly examined the present confused, divided, distracted state of all Christendom, who is not thoroughly convinced that something is radically wrong? Many of you, no doubt, have in your serious reflecting moments, looked upon the bewildered, blind, cold, formal, powerless systems with which you were surrounded with feelings of sorrow and disgust. You have wished to know the truth, but, alas, wherever you have turned your investigations, darkness and uncertainty have stared you in the face. The voices of several hundred jarring, contending, soul-sickening sects were constantly sounding in your ears; each one professing to be built upon the Bible, and yet each one differing from all the rest. Under this confused state of things you have, peradventure, involuntarily exclaimed: can the Bible be the word of God! Would God reveal a system of religion expressed in such _indefinite terms_ that a thousand different religions should grow out of it? Has God revealed the great system of salvation in such vague, uncertain language on purpose to delight Himself with the quarrels and contentions of His creatures in relation to it? Would God think so much of fallen men, that He would give His only Begotten Son to die for them, and then reveal His doctrine to them in language altogether ambiguous and uncertain? Such questions, doubtless, have passed through the mind of many a religiously-inclined person. Millions have been sensible of the midnight darkness, but have not known the true cause; they have acknowledged that they could not understand a very great proportion of the Bible, yet they have believed it to be the word of God; they have wondered that the Bible should be their only rule of faith, and yet so few be able to understand it alike. Many seeing the contradiction, and vagueness, and the uncertainty {534} of all modern religions, professing to have emanated from the same God, have been so disgusted that they have renounced the Bible as a fable invented by priestcraft; others fearing to do this, have poured over the whole libraries of uninspired commentaries, seeking after the true meaning of that which they believe God has revealed; and at last, finding the learned commentators as widely disagreed as the sects themselves, they have concluded that the Bible is a great mystery and that God did not intend to have it understood when He revealed it. Others, still, have a little more perseverance, and believing that God would not send a revelation which He did not wish the people to understand, have with great diligence collected vast numbers of the most ancient Greek and Hebrew manuscripts of the sacred books, but here they find themselves utterly confounded; these ancient manuscripts, which they had hoped would reveal the truth, are perverted and corrupted in almost every text, so that they find "an incredible number of different readings" on every page and almost every sentence. From this heterogeneous mass of contradictory manuscripts they give an English translation, and call it the Bible; thus leaving millions to guess out the true meaning, and quarrel and contend with each other because they do not guess alike. The true cause of all the divisions which distract modern Christendom is the want of inspired apostles and prophets: they, through wickedness and apostasy, lost the key of revelation some seventeen centuries ago, since which time they have been altogether unable to open the _door of knowledge_. Satan has taken the advantage of their dark and benighted condition, and robbed the world of a great number of sacred books, corrupting those few that remained to such a degree that he has got the whole of Christendom quarreling about their true meaning. This pleases him: he cares not how much they contend and fight about religion, as long as he knows that their religion is false; neither does he care how much they are united about religion, as long as he knows that it is not of the right kind. He can tolerate, and, indeed, help his reverend ministers to promulgate all kinds of religion, except that which has true revelators and prophets in it: no other kind of religion displeases him. But for a prophet or revelator to establish a religion on the earth, is more than he can quietly put up with; it strikes a death blow to all that he has been doing since the great apostasy. He is exceedingly frightened, lest some of the old lost books of the ancient prophets {535} and apostles should be again revealed. He is also raving mad, lest the books of the Old and New Testaments should be revealed again anew in their purity as at first--lest every point of Christ's doctrine should be again revealed in such plain, definite and positive language, that no two persons could possibly disagree upon it. This would be exceedingly dangerous to his kingdom; no wonder, then, that he should be full of wrath. But the sincere, honest, humble seeker after truth must have the privilege of finding it, and that, too, in the greatest of plainness, before the overthrow of all nations, that they, by embracing it, may escape the judgments of great Babylon. Yes! the day is come and the time is at hand when all nations are to hear the word of the Lord by the mouth of His chosen apostles and prophets to whom He hath restored the key of revelation for the last time, and for the dispensation of the fullness of times, that all things may be prepared and sealed unto the end of all things, against the day of rest for the meek of the earth. _"Nothing but a sterling desire to do the will of God will cause men to endure the contumely and reproach of their fellowmen and associate themselves with the people denominated Latter-day Saints or 'Mormons.'"_ --_John Taylor._ _"The Lord never did and never will send an angel to anybody merely to gratify the desire of that individual to see an angel."_ --_Wilford Woodruff_. {536} THE "UNKNOWN GOD" REVEALED. A REPLY TO A GEORGIA EDITOR'S URGENT APPEAL FOR A Restoration OF THE "OLD TIME" FAITH IN A PERSONAL AND KNOWN GOD. BEN E. RICH. _To the Editor of the Atlanta News_: DEAR SIR:--In a recent edition of your publication we observed the following able editorial, which we copy verbatim: OUR MODERN ALTARS "TO THE UNKNOWN GOD." _"As I passed by and beheld your devotions, I found an altar with this inscription, TO THE UNKNOWN GOD."--St. Paul at Athens_. It is a painful and confusing thing to the Christian investigator to be convinced, as he must be, by the fact that millions of conventionally good people in our land, as in all civilized countries, are kneeling "To the Unknown God." One cannot say how many professed Christians really have a conscious knowledge of the God whom they reverence and whose Son they believe Jesus, the Christ, to be. But one may know without much inquiry that very few of our Christian churchmen have what we may be allowed to call "a working knowledge of God." In other words, they have no definite mental or spiritual conception of the Personality of God. They attribute to Him in a somewhat nebulous way certain characteristics in perfection, such as eternity, holiness, truth, love, mercy, patience, wisdom and power. But why and how these things constitute Personality and obtain manifestation in human affairs, is a riddle more profound that a Delphian oracle or a shadow interrogation point on the face of the Sphinx. They have simply apprehended that "there must be a God," somewhat as the French cynic said, if none had ever been revealed Man would have invented one from necessity. They have been trained from infancy to think of an awful God and finally, by the religious impulse that always comes to a man strongly at some point in his sentient career, they have professed a binding faith in that God--but still He remains practically and consciously "The Unknown God." It is one of the most strenuous tasks of modern preaching to secure the serious, studious attention of men and women to the plain {537} correspondence between the Scriptural revelations of God the Father with the known attributes and actions of Christ the Son. Preachers themselves preach "The Unknown God" because they have not acquired the spiritual discernment to be satisfied that if Christ was "the express image of the Father," then, logically and indisputably "God was in Christ revealing Himself to the world." All through the labors of the apostles in the first age of the church runs the ceaseless insistence that men should not differentiate between the characters of God and Christ, but believe in Christ as an absolute manifestation of God in the flesh. If modern preachers would dwell upon that mighty truth with the same persistence the earth would soon be aflame with the knowledge and the love of God, and Christ would become the true Lord of millions who now do Him only lip service and of millions more who would suddenly see in Him "the fulness of the Godhead bodily." It is scarcely to be wondered over that gold, society, pleasure, pride and gilded sin in myriad forms can so easily persuade and pervert so many in the modern Christian world, when we realize that they live in so great a fog of ignorance concerning the God whom they perfunctorily profess to believe in and acknowledge they ought to obey in all truth, righteousness and holy conversation. _We need in Atlanta--we need in Georgia--we need in America--the old time faith in a personal and known God, who is our Father in heaven, who has given us His Son for a Savior. A revival of the knowledge of God in Christ Jesus will level forever, in and out of the churches, countless thousands of altars "To the Unknown God_." Your appeal for the restoration of "the old time faith in a personal and known God" impels us to respond to your editorial by offering you the very faith for which you so earnestly contend. Your exposition of the personalities, character and attributes of God is true, and your evidence is conclusive and invulnerable. There is no argument to offer in rebuttal, and preachers of so-called Christendom will look in vain for one iota of proof to support the contrary. Their inconsistent, not to say ridiculous, doctrine that God is "incomprehensible without body, parts or passions," in the light of all sound reason and prophetic testimony, must stand alone a self-evident fact of the uninspired source from which it sprang. The "unknown God" whom modern Christians do ignorantly worship, in times past revealed His mind and will to His children upon the earth. And, not only did He manifest Himself in revelation, but in actual person did He converse face to face with certain of His chosen representatives. Between Heaven and earth the channel of communication was constantly open, excepting only, when, through disobedience and transgression men cut themselves off from this privilege of divine favor. God's people expected these manifestations of His kindness. To be led by an inspired man--a prophet of the Almighty--and to receive through him counsel and law, with the seal of {538} divine authority "Thus saith the Lord" attached thereto, was as natural to them as it was to live, because to them, their Father in Heaven was a living, active, comprehensive personal Being. This was a part of the "old time" Faith. In the meridian of time, Jesus Christ the Son of God, established His Church among men; and when His labors were ended and He returned unto His Father, He left His disciples in possession of the Holy Ghost which was "to guide them into all truth," "bring things past to their remembrance," and to reveal unto them the things of the future; in fact, this messenger was, in the absence of Christ in person, the medium through which God made known His will unto His children upon the earth. No argument is needed to convince any one of the fact that the disciples did enjoy the operations of that Spirit, for the whole New Testament is, in and of itself, proof positive and conclusive, of the literal fulfillment of that promise. One of the "gifts" of the Holy Ghost is prophecy, and upon whomsoever the Lord desired, He conferred this gift, and hence prophets were found in His church. And especially did those at the head enjoy this manifestation because they were God's mouthpieces, and it belonged particularly to their office and calling. The enjoyment of the actual companionship of the Holy Ghost then, together with its perceptible workings, were also parts of that "old time" Faith. Again: At the head of His Church, Jesus placed a quorum of Twelve Apostles, Peter, James and John standing chief among them. "Ye have not chosen me," said He, "but I have chosen you and ordained you." He called and ordained also, Seventies, Elders, Priests, Teachers, and Deacons to fill certain positions in His Church, all of whom Paul says God himself placed therein in order that He, through them, might edify and perfect the Saints and also to protect them from being tossed to and fro by every wind of doctrine taught by man; and further, that He might accomplish the work of the ministry. These officers, according to the same author's authoritative testimony were to remain in the Church until the world should come to a unity of the Faith and to a perfect knowledge of God. To have in their midsts these divinely called and inspired men bearing authority direct from God, was another part of the "old time" Faith of the Saints. No word from God has ever been recorded that these offices and callings were unnecessary and useless creations in His Church organization, or that they were in time to be done away and destroyed. All Scripture proves the contrary most clearly {539} and most emphatically. Furthermore, such a contention simply reduces the solemn and deliberate acts of Jehovah to mere folly and idle child's play, and destroys the confidence and faith of man in Him as a Being possessed of that infinite intelligence and wisdom attributed to Him. God placed these officers in the Church, and no one but God can legally remove them. But they have been removed. Their offices have been destroyed. Yes, but unauthorized man and not God is responsible! The modern Christian doctrine advocating the uselessness and nonessentiality of the Apostles and Prophets and other inspired men of God as were formerly set in the Church of Christ, is a companion inconsistency with that of a bodiless, passionless God, and also owes its existence to modern unauthorized and uninspired man. Certainly it was not a part of the "old time" Faith. Another thing: The men whom Jesus called into His ministry, were sent out "two by two" to preach the Gospel, "without purse or scrip." Taxed pews, contribution boxes, and salaried preachers were unknown among them. These things belong to the modern "profession" of the popular Christian ministry and had nothing whatever to do with the "old time" "calling" of God unto His work. To be sure, the Church had a system of revenue by which the poor were supported and the necessary expenses of maintaining the organization were met, but this was known as the "law of tithing," of which not one penny went to pay a preacher. This custom and practice is another invention of man, ingeniously applied in merchandising a man-made gospel by a self-called clergy, and that, too, in bold contradiction of Holy Writ, which unmistakably declares it to be entirely foreign to the "old time" Faith. Furthermore: The Gospel, as Jesus and His disciples taught it, embraced four fundamental principles, namely: faith, repentance, baptism by immersion "for the remission of sins," and "the laying on of hands" for the "gift of the Holy Ghost." The faith here spoken of constituted more than a dormant or passive belief. It went further than mere mental assent, and embodied deeds of righteousness. He that had faith was stirred to repentance from his evil ways. That is, he ceased to commit forbidden practices, and instead performed such acts of righteousness as the Gospel required. One of these requirements was to be baptized in water for the remission of sin. The claim that this ordinance was not essential is disproved, not only by the teachings of the Savior and His disciples, but also by their practices. Jesus Himself {540} set the example, and afterwards commanded His disciples to preach in all the world the Gospel, "baptizing them (who believed) in the name of the Father, the Son, and the Holy Ghost," and also declaring that those who would not believe and be baptized "should be dammed." This is not strange at all, when we fully realize that baptism is "the counsel of God," and that it was the preceding step requisite to the companionship of the Holy Ghost which was given "by the laying on of hands." Paul declared to the Hebrew Saints that these four principles and ordinances were "the doctrine of Christ," and John writes that "whosoever transgresseth and abideth not in the doctrine of Christ hath not God. He that abideth in the doctrine of Christ he hath both the Father and the Son." To the consistent mind there should be not the least shadow of doubt as to the fact that the doctrines here laid down belonged to and were an essential part of the "old time" Faith. But this is not all. There was a power, an active perceptible force of divine origin, which, through the faith of the Saints, manifested itself in speaking in and interpretation of tongues, prophecy, and healing of the sick. These manifestations were the "gifts of the Holy Ghost." Jesus called them "signs," and promised that they should "follow them that believe," the literal fulfillment of which is attested by one continuous stream of examples running all through the New Testament times. God placed them in the Church anciently; the Saints then enjoyed them; and nowhere has He ordered them to be withdrawn or announced that they should cease. However, they are not to be found in so-called Christian churches today, and what more, without one word of Scriptural support, the preachers of modern times maintain that they are superfluous and are no longer needed. Superfluous? Why? No longer needed? Why? Simply because they are not manifest among them, and that this kind of doctrine in a measure explains away the reason for their absence; besides, it conforms best to their man-conceived idea of a god without body, parts or passions. They get from their god exactly what he is capable of giving them--absolutely nothing. To be sure such a being could not speak. He has no mouth. He could not hear, for he has no ears. He could not hate or love, because he has no passions. Summed right down to the actual thing which the definition conveys, the only conclusion is that such a god is no god at all. And since this is the subject of their worship, it isn't unnatural or unreasonable that he or it, or {541} whatever name by which the nonentity might be designated, bestows no signs or gifts upon its worshipers because it is manifestly powerless to act. But one thing sure and certain, these very "gifts" and "signs" were a part of the "old time" Faith. They were the blessings of a Heavenly Father poured out upon those of His children who obeyed the Gospel of His Son Jesus Christ. They came from the God of Abraham, Isaac and Jacob; the same who conversed with our father Adam in the Garden of Eden; the same whose voice at sundry times was heard, and whose person--but not in His mortal consuming glory--on many occasions was seen by nearly all of the prophets spoken of in Holy Writ; the same whose express image, character and personality were duplicated in the person of His Only Begotten Son in the flesh--Jesus Christ, the Savior of the world! This, kind sir, sets forth in brief, the component parts of the "old time" Faith of the ancients, only one principle of which was contended for in your able editorial copied above. This very faith, we are pleased to declare unto you, is now upon the earth. That same "personal and known God who is our Father in Heaven," in company with His Son Jesus Christ, together in person, visited this earth and conversed face to face with one whom they chose to represent them among men. They gave him authority to act in their names; revealed unto him every principle of the Gospel necessary to man's salvation, and instructed him how to re-establish their Church in the world; and as a startling and invincible testimony of the truth of these things, that Church stands today just as complete in structure, in doctrine and in practice as was the Church organized on the same principle--revelation--in Jerusalem nearly two thousand years ago. That Church is the Church of Jesus Christ of Latter Day Saints, and that man, whom the courts of heaven honored by making him the instrument of restoration, was Joseph Smith, the latter day prophet of the true and the living God! Atlanta, your honor, has not been totally lacking in information upon these matters, because both upon her streets and within several of her humble halls, modern Elders and Seventies, clothed with that same authority possessed by their brethren anciently, have defended the personality of our Father. And this also have they done throughout the whole civilized world. But like their companion missionaries of former times, they have been hated and despised, persecuted and mobbed; and in several instances have they, too, been {542} murdered in cold blood for the Truth, the name of your own fair state sharing this unholy record in common with others in this nation. Modern sanctimonious "High Priests," under the appellation of Christian ministers, like men of their own stripe in olden times, have been the ring leaders in creating this prejudice in the minds of the people, and they are responsible for the war of persecution that has raged and which does now rage relentlessly against the work of God; and should the Master Himself visit the earth today He, beyond all question, would rebuke these modern Scribes, Pharisees and hypocrites in the same language reported by Matthew in his twenty-third chapter. The religious Jews, in the days of Jesus, ridiculed and hated the religion of God brought unto them, and the so-called religious Christian world of today stands exactly in the same position. It took a brave heart, an independent spirit and a firm reliance in Jehovah to embrace an unpopular truth then and become united with the despised Nazarene, and it requires the same characteristics today to become associated with the Church of God established in this day through the instrumentality of the latter day prophet who received his authority from that same Nazarene. In conclusion: We offer you the "old time" Faith which has been restored to the earth, with all the principles, gifts, powers and authority of ancient times. It holds out to you the opportunity to be established upon a firm and complete understanding of that "personal and known God who is our Father in Heaven and who has given us His Son for a Savior." And what more, we ask you candidly, and earnestly, to aid us in this revival of the "old time" Faith, that throughout all the universe may be restored a perfect knowledge of God and of His Son Jesus Christ, that henceforth and forever may be lowered, both in and out of the churches, the countless thousands of altars erected to the "unknown God." {543} A GOSPEL LETTER. WRITTEN BY SISTER LUCY MACK SMITH, THE MOTHER OF THE PROPHET JOSEPH SMITH. The following very interesting and earnest gospel letter written by Lucy Mack Smith, mother of the Prophet Joseph, to her brother, Solomon Mack and his wife, was presented to President Joseph F. Smith by Mrs. Candace Mack Barker, of Keene, N. H., a granddaughter of Solomon Mack, to whom the letter is addressed. Mrs. Barker stated that it was her desire to place the letter in the hands of those who would appreciate its contents and preserve it as she felt it properly deserved. Readers will agree that the lady made the very wisest selection in choosing President Smith as the holder of this important relic. It is with untold pleasure that we are privileged to present this beautiful sermon which was written so soon after the organization of the Church by one of the greatest and noblest mothers that ever lived, whose life of continued toil and tribulation was spent so constantly in the humble endeavor to help establish the everlasting Gospel revealed from God through her prophet son. Her brother Solomon became a faithful member of the Church, and remained so until the end of his mortal life: Waterloo, January 6, 1831. Dear Brother and Sister: Although we are at a great distance from each other and have not had the pleasure of seeing each other for many years, yet I feel a great anxiety in your welfare, and especially for the welfare of your souls; and you yourselves must know that it is a thing of greatest importance to be prepared to meet our God in peace, for it is not long before He is to make His appearance on the earth with all the hosts of heaven to take vengeance on the wicked and they that know not God. By searching the prophecies contained in the Old Testament we find it there prophesied that God will set His hand the second time to recover His people the house of Israel. He has now commenced this work; He hath sent forth a revelation in these last days, and this revelation is called the Book of Mormon. It contains the fullness of the Gospel to the Gentiles, and is sent forth to show unto the remnant of the house of Israel what great things God hath done for their fathers that they may know of the covenants of the Lord and that they are not cast off forever; and also of the convincing of both Jew and Gentile that Jesus is the Christ, the Eternal God and manifests Himself unto all nations. It also contains the history of a people which were led out of Jerusalem {544} six hundred years before the coming of Christ in the flesh. God seeing the wickedness of the inhabitants of Jerusalem, He sent out a prophet named Lehi and commanded him to declare unto the people that unless they repented of their sins that the city would be destroyed, but they would not hear him, but sought to take away his life, therefore the Lord commanded him to take his family, together with another man named Ishmael, and his family, and flee out of the city, and they were led by the hand of the Lord on to this continent and they became very numerous and were a people highly favored of the Lord; but there arose contentions among them and the more wicked part of them being led by one of the sons of Lehi named Laman, arose up in rebellion against their brethren, and would not keep the commandments of God, therefore He sent a curse upon them, and caused a dark skin to come over them, and from Laman our Indians have descended. The more righteous part of them were led by another of the sons of Lehi named Nephi, he being a prophet of the Lord. I cannot give you much of an insight into these things, but I write this that when you have an opportunity of receiving one of the books that you may not reject (it) for God has pronounced a curse upon all who have a chance to receive it and will not, for by it they will be judged at the last day. There are many in these parts who profess to know God and to be His humble followers, but when this thing is offered them they say we have Bible enough and want no more; but such are in the gall of bitterness and in the bonds of iniquity and understand not the Bible which they love, for all the holy prophets spoke plainly of the gathering of the house of Israel and of the coming forth of this work, and God says He will give us line upon line, precept upon precept, here a little and there a little; there are more nations than one, and if God would not reveal Himself alike unto all nations He would be partial. We need not suppose that we have all His words in our Bible, neither need we think that because He has spoken once He cannot speak again. Perhaps you will inquire how this revelation came forth. It has been hid up in the earth fourteen hundred years, and was placed there by Moroni, one of the Nephites; it was engraven upon plates which have the appearance of gold. He being a prophet of the Lord, and seeing the wickedness of the people and knowing that they must be destroyed, and also knowing that if the plates fell into the hands of the Lamanites that they would destroy them, for they sought to destroy all sacred writings, therefore he hid them up in the earth, having obtained a promise of the Lord that they should come forth in His own due time unto the world; and I feel to thank my God that He hath spared my life to see this day. Joseph, after repenting of his sins and humbling himself before God, was visited by an holy angel whose countenance was as lightning and whose garments were white above all whiteness, who gave unto him commandments which inspired him from on high; and who gave unto him, by the means of which was before prepared, that he should translate this book. And by reading this our eyes are opened that we can see the situation in which the world now stands; that the eyes of the whole world are blinded; that the churches have all become corrupted, yea every church upon the face of the earth; that the Gospel of Christ is nowhere preached. This is the situation which the world is now in, and you can judge for yourselves if we did not need something more than the wisdom of man to show us the right way. {545} God, seeing our situation, had compassion upon us, and has sent us this revelation that the stumbling block might be removed, that whosoever would might enter. He now established His Church upon the earth as it was in the days of the Apostles. He has now made a new and everlasting covenant, and all that will hear His voice and enter, He says they shall be gathered together into a land of promise, and He Himself will come and reign on earth with them a thousand years. He is now sending forth His servants to prune His vineyard for the last time, and woe be unto them that will not hear them. There are many who think hard when we tell them that the churches have all become corrupted, but the Lord hath spoken it, and who can deny His words? They are all lifted up in the pride of their hearts and think more of adorning their fine sanctuaries than they do of the poor and needy. The priests are going about preaching for money, and teaching false doctrines and leading men down to destruction by crying peace, peace, when the Lord Himself hath not spoken it. When our Savior was upon the earth He sent forth His disciples and commanded them to preach His Gospel, and these signs He said should follow them that believed; in My name they shall do many wonderful works; they shall cast out devils; they shall take up serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick and they shall recover. Now where can we find these signs following them that call themselves preachers of the Gospel, and why do they not follow? It surely must be because they do not believe and do not teach the true doctrine of Christ, for God is the same yesterday, today and forever, and changeth not. We read that at the day of Pentecost people being pricked in their hearts began to cry, saying, "Men and brethren, what shall we do?" and Peter being filled with the Holy Ghost, stood up and said, "Repent and be baptized every one of you in the name of Jesus Christ for the remission of your sins and ye shall receive the Holy Ghost." Now this promise was not to them alone for he goes on to say, this "promise is unto you and to your children, and to all that are afar off, even as many as the Lord our God shall call;" therefore the promise extends unto us if we will obey His commands. Peter did not tell them to go away and mourn over their sins weeks and months, and receive a remission of them and then come and be baptized, but he told them first to repent and be baptized, and the promise was that they should receive a remission of their sins and the gift of the Holy Ghost; and this is the Gospel of Christ, and His Church is established in this place and also in Ohio; there have been three hundred added to the Church in Ohio within a few weeks, and there are some added to this Church almost daily. The work is spreading very fast. I must now close my letter by entreating you as one that feels for your souls to seek an interest in Christ, and when you have an opportunity to receive this work do not reject it, but read it and examine for yourselves. I will now bid you farewell, and I want some of you to come here or write immediately, for we expect to go away to the Ohio early in the spring. If you write this winter you may direct your letters to Waterloo, Seneca county. I want you to think seriously of these things, for they are the truths of the living God. Please to accept this from your sister, LUCY SMITH. To Solomon Mack, Gilsum. N. H. {546} THE RESTORATION OF THE EVERLASTING GOSPEL. BY ELDER GEORGE TEASDALE. WHAT is "Mormonism?" and, What is the object of the "Mormon" Elders preaching in the Indian Territory? are questions that are doubtless asked many times. We propose, with your kind attention, to answer these questions, and we ask your prayerful consideration of the same. In the year 1820 there lived in Manchester, Ontario (now Wayne) County, in the State of New York, a young man named JOSEPH SMITH, who received a remarkable vision. There had been a religious revival in the neighborhood where he resided, which had caused him much reflection to know which of the sects to join, as the Baptists, Methodists, and Presbyterians had all taken part in the revival, and when it was over the different ministers all claimed the converts, which made much confusion and bitter feeling. As Joseph was reading the Bible one day, a passage of Scripture, found in the first chapter and fifth verse of James' epistle, which reads, "If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him," had a powerful influence over him. To use his own words: "Never did any passage of Scripture come with more power to the heart of man than this did at this time to mine. It seemed to enter with great force into every feeling of my heart. I reflected on it again and again, knowing that if any person needed wisdom I did." At last Joseph determined to ask of God. The principle of Faith was now operating upon his mind, and he determined to ask the Eternal Father which of all the sects was right. It was the morning of a beautiful clear day, early in the spring of eighteen hundred and twenty. He went alone to a retired spot, kneeled down, and began to offer up the desires of his heart. He had scarcely done so, when he was seized {547} upon by some invisible power that seemed to bind his tongue so that he could not speak, and which almost overcame him. He was about to give up, but exercising all his power calling upon God, in his heart, to deliver him, he saw a pillar of light exactly above his head, above the brightness of the sun. When the light rested upon him, he was delivered from the power of his unseen enemy, and he saw two glorious personages, whose brightness and glory it is impossible to describe, standing above him in the air; one of them spake unto him, calling him by name, and pointing to the other said, THIS IS MY BELOVED SON, HEAR HIM. Joseph asked this other personage which of all the sects was right and which he should join, and was answered that he should join none of them, for they were all wrong. This personage said, "They draw near to me with their lips, but their hearts are far from me; they teach for doctrine the commandments of man, having a form of godliness, but they deny the power thereof;" and also gave him some other information. When Joseph came to himself again, he was lying on his back, looking up into heaven. Some few days after he had this remarkable vision, he happened to be in company with one of the Methodist preachers, and he told him the vision he had seen. The preacher became very angry, told Joseph it was all of the devil, that there were no such things as visions or revelations in these days; that such things had ceased with the Apostles. Joseph soon found that telling the vision excited a great deal of prejudice against him amongst professors of religion, and was the cause of much persecution. Thus commenced the persecutions of the Latter-day Saints, called "Mormons." The men who "taught for doctrine the commandments of man" commenced lying about and misrepresenting an obscure boy, because he had truthfully said he had seen a vision and he knew it. He also had learned that the testimony of the Apostle James was true. This we would also do well to give heed to, for we all lack wisdom and should be encouraged to ask of God, so that we may not be led astray by false teachers, but have the Spirit of Truth to guide and lead us into all truth. About three years after receiving this remarkable vision he received a visitation from a messenger from heaven. This personage informed him his name was Moroni. He had on a robe of the most exquisite whiteness; his whole person was glorious beyond description, and his countenance truly like lightning. He told Joseph God had a work for him to do, and that his name should be had for good and evil amongst {548} all nations. Moroni, the angel, told him there was a book that had been hid up in the earth, written upon gold plates, giving an account of the inhabitants who formerly lived upon this continent, and the source from when they sprang; also, that the fulness of the everlasting Gospel was contained in this record, as delivered by Jesus Christ to the ancient inhabitants, the fathers of the American Indians, and the "other sheep" spoken of by the Savior, in the tenth chapter of John and the sixteenth verse, "Other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice." Moroni quoted several prophecies of the Old Testament Prophets, that were about to be fulfilled, he said, concerning the destruction of the wicked and the second coming of the Messiah, etc.; and also told him that many judgments were coming on the earth with great desolations by famine, sword and pestilence, in this generation. With the plates that were hid up there were two stones in silver bows (and these stones, fastened to a breastplate, constituted what is called the Urim and Thummim), and the possession and use of these stones were what constituted Seers in ancient or former times, and that God had prepared them for the purpose of translating the record. Following the instructions of this messenger, who was one of the Prophets, and who had hid up this record, Joseph translated the plates by the power of God. Three men were chosen special witnesses, to whom the angel showed the plates. Their names were Oliver Cowdery, David Whitmer, and Martin Harris. They declare "that an angel of God came down from heaven, and he brought and laid before our eyes, and we beheld and saw the plates, and the engravings thereon;" they also heard the voice of the Lord declare the record had been translated by the power of God. It is called the Book of Mormon. Mormon, who was the father of Moroni, made an abridgment of the ancient records, and it is that abridgment that we now have in the Book of Mormon. It is from this Prophet's name that the Gentile or unbelieving nations have called the people who believe in this book "Mormons," or anything to do with the people who thus believe, "Mormonism;" and they have very much belied them. But it does not matter what unbelievers say, or how much the people may be misrepresented by wicked men, the facts exist--Mormon made an abridgment of the history of his people on gold plates, and JOSEPH SMITH, the Prophet-martyr of the nineteenth century, translated them by the power of God, and it exists and bears its own truthful {549} evidence. No one has ever read the book with an honest, prayerful heart, but has been convinced of its divine origin. The prophecies or predictions of its own Prophets are being fulfilled to-day. These Prophets were amongst some of the most remarkable men that ever lived. During the time Joseph Smith was translating the Book of Mormon, a young man named Oliver Cowdery was writing for him. They came to the place where it is recorded that the Lord Jesus visited the people and established His Church upon this continent. Upon translating the mode and object of baptism as the Savior gave instructions, they greatly desired this blessing, but knew not how to obtain it. They went into the woods to pray and inquire of the Lord respecting baptism for the remission of sins, which was mentioned in the translation. While they were praying and calling upon the Lord, a messenger from heaven descended in a cloud of light, and laid his hands upon their heads as they knelt in prayer, and ordained them to the Aaronic Priesthood, saying, "Upon you my fellow servants, in the name of Messiah, I confer the Priesthood of Aaron, which holds the keys to the ministering of angels, and of the Gospel of repentance, and of baptism, by immersion, for the remission of sins; and this shall never be taken again from the earth, until the sons of Levi do offer again an offering unto the Lord in righteousness." He said this Aaronic Priesthood had not the power of laying on hands for the gift of the Holy Ghost, but that they would receive this power or authority hereafter. This messenger, or angel, said his name was John, the same that is called John the Baptist, in the New Testament, and that he acted under the direction of Peter, James and John, the ancient Apostles, who held the keys of the Melchisedec Priesthood or authority. Joseph states this same messenger "commanded us to go and be baptized, and gave us directions that I should baptize Oliver Cowdery, and afterwards that he should baptize me;" accordingly they carried out the instructions which were given unto them by baptizing each other in the order designated by the angel. On coming out of the water, the Holy Ghost came upon them, and they stood up and prophesied concerning the rise of the Church of Christ in this generation, and many other things, being filled with the Holy Ghost and rejoicing in their salvation. As the messenger had promised, in due time, the Melchisedec Priesthood and Apostleship was restored under the hands of Peter, James and John, and the "Gospel of the kingdom" {550} began to be preached, and as the members of the Church of Christ began to multiply it was Organized by divine revelation with Apostles, Prophets, and Teachers, followed by miracles, gifts of healing, helps and governments, until the Church of Christ was fully organized upon the earth. But it has had to pass through the most bitter persecution, and the blood of the martyrs has had to flow. Mobs, led on by ministers of religious societies, have committed acts of violence against the Saints of the Most High, that testify in unspeakable language "they are all wrong," for no member of the Church of Christ could have a persecuting spirit--"By their fruits shall ye know them." The Prophet Joseph Smith, through false charges, had to endure over forty vexatious lawsuits, in all of which he was honorably acquitted; until at last the mob said, "If the law cannot reach him, powder and ball shall," and he and his brother Hyrum, the Patriarch of the Church, were murdered in cold blood; and this because they were true and faithful to the trust given them by the Eternal Father, and the wicked in their hatred to the principles of righteousness that he preached, being of the same spirit as that possessed by the men who crucified the Messiah, were led on to shed the blood of innocence, by which they exalted the martyrs to a throne and brought upon themselves the damnation of hell. For the shedding of innocent blood there is no forgiveness. (See I John, iii, 15.) But although the world has been opposed to the establishment of the Kingdom of God upon the earth, the Lord has sustained and protected His people and established their feet in the fastnesses of the Rocky Mountains, as foretold by the Prophets Isaiah and Micah: "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths; for out of Zion shall go forth the law, and the word of the Lord from Jerusalem." (Isaiah, ii, 2, 3; Micah, iv, 1, 2.) And they are steadily increasing, because they teach correct principles, they tell the truth and offer the TRUTH to the people, for, having authority, they have the power to preach the everlasting Gospel. God, our Eternal Father, the Father of the spirits of all {551} flesh, requires us all to believe on His only begotten, Jesus Christ, the author of our eternal salvation, the only name given under heaven whereby we can be saved. We must have faith in God, believe that He is, and that He is a rewarder of those who diligently seek Him. Then seek unto Him by faith and prayer, asking Him in the name of Jesus Christ for such things as we treed. Then we are required to repent, "cease to do evil," and "learn to do well," being willing and obedient, putting away from us all our wickedness, worship Him that made the heavens and the earth, the sea and the fountains of waters. Then we are required to be baptized by immersion for the remission of sins (Acts, ii, 38), that we may be prepared to receive the Holy Ghost by the laying on of hands of those who have the authority (see Acts, viii, 17, and xix, 6; Hebrews, vi, 2), then walk in newness of life; for none can assist in this latter-day work unless they are humble, full of love, having faith, hope and charity, being temperate in all things intrusted to their care. Hear what Jesus Christ said to the disciples upon this continent: "Behold verily, verily, I say unto you, I will declare unto you my doctrine. And this is my doctrine, and it is the doctrine which the Father hath given unto me; and I bear record of the Father, and the Father beareth record of me, and the Holy Ghost beareth record of the Father and me, and I bear record that the Father commandeth all men everywhere to repent and believe in me; and whoso believeth in me, and is baptized, the same shall be saved; and they are they who shall inherit the kingdom of God. And whoso believeth not in me, and is not baptized, shall be damned. Verily, verily, I say unto you, that this is my doctrine, and I bear record of it from the Father; and whoso believeth in me, believeth in the Father also, and unto him will the Father bear record of me; for he will visit him with fire and with the Holy Ghost. And thus will the Father bear record of me, and the Holy Ghost will bear record unto him of the Father and me; for the Father, and I, and the Holy Ghost are one. And again I say unto you, ye must repent, and become as a little child, and be baptized in my name, or ye can in no wise receive these things. And again, I say unto you, ye must repent, and be baptized in my name, and become as a little child, or ye can in nowise inherit the kingdom of God." (Book of Mormon, 3 Nephi, xi, 31-38.) Now the reason why the Elders of the Church of Jesus Christ of Latter-day Saints are here from Zion, is to tell you these glad tidings of great joy, that light has come into the world and the knowledge of God is restored to the earth. We bear testimony that the angel that John saw on the Isle of Patmos, flying "in the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth, and to {552} every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters," (Rev. xiv, 6, 7,) has come, and that the "gospel of the kingdom" is being preached, as foretold by the Messiah. (See Matt., xxiv, 14.) And we are calling upon all men to have FAITH IN GOD, repent of their sins and be baptized; then we promise those who humble themselves like little children, as the Savior has said, that they shall receive the Holy Ghost and know that these things are true. Christ said, "My doctrine is not mine, but his that sent me. If any man will do his will, he shall KNOW of the doctrine." (John, vii, 16, 17.) We are the friends of the people and their servants for Christ's sake, and we entreat them, in Christ's stead, be ye reconciled to God, obey the Gospel and be saved from death, hell and the grave, for there is but "one Lord, one faith, one baptism, one God and Father of all." (See Ephesians, iv, 4-16.) This TRUE FAITH is restored to the earth, and we know it. In conclusion, we will give you the words of the Prophet Mormon for your consideration, and we pray God, our Eternal Father, that His Spirit and blessing may be upon every honest hearted person unto whom this shall come, or who shall read these words: "And now behold, I would speak somewhat unto the remnant of this people who are spared, if it so be that God may give unto them my words, that they may know of the things of their fathers; yea, I speak unto you, ye remnant of the house of Israel; and these are the words which I speak. Know ye that ye are of the house of Israel. Know ye that ye must come unto repentance, or ye cannot be saved. Know ye that ye must lay down your weapons of war, and delight no more in the shedding of blood, and take them not again, save it be that God shall command you. Know ye that ye must come to the knowledge of your fathers, and repent of all your sins and iniquities, and believe in Jesus Christ, that he is the Son of God, and that he was slain by the Jews, and by the power of the Father he hath risen again, whereby he hath gained the victory over the grave; and also in him is the sting of death swallowed up. And he bringeth to pass the resurrection of the dead, whereby man must be raised to stand before his judgment seat. And he hath brought to pass the redemption of the world, whereby he that is found guiltless before him at the judgment day, hath it given unto him to dwell in the presence of God in his kingdom, to sing ceaseless praises, with the choirs above, unto the Father, and unto the Son, and unto the Holy Ghost, which are one God, in a state of happiness which hath no end. Therefore repent, and be baptized in the name of Jesus, and lay hold upon the gospel of Christ, which shall be set before you, not only in this record but also in the record which shall come unto the Gentiles from the Jews, which record shall come from the Gentiles unto you. For behold, this is written for the intent {553} that ye may believe that; and if ye believe that, ye will believe this also; and if ye believe this, ye will know concerning your fathers, and also the marvellous works which were wrought by the power of God among them; and ye will also know that ye are a remnant of the seed of Jacob; therefore ye are numbered among the people of the first covenant; and if it so be that ye believe in Christ, and are baptized, first with water, then with fire and with the Holy Ghost, following the example of our Savior, according to that which he hath commanded us, it shall be well with you in the day of judgment. Amen." (Book of Mormon, Mormon, vii chapter.) Prayerfully consider these things, and when you are converted, and sincerely repent, we are your servants to baptize you for the remission of your sins, and lay hands upon you for the gift of the Holy Ghost. _"Baptism is a sign of God, to angels and to heaven, that we do the will of God; and there is no other way beneath the heavens whereby God hath ordained for man to come to Him to be saved and enter the Kingdom of God, except faith in Jesus Christ, repentance and baptism for the remission of sins, and any other course is in vain; then you have the promise of the gift of the Holy Ghost."_ --_Joseph Smith_. 
60758	----	HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS PERIOD I. History of Joseph Smith, the Prophet. BY HIMSELF VOLUME VI. AN INTRODUCTION AND NOTES BY B. H. ROBERTS PUBLISHED BY THE CHURCH. SALT LAKE CITY, UTAH. 1912. {III} TABLE OF CONTENTS. VOLUME VI. INTRODUCTION. The Time Period. Why the Latter-day Saints were Welcomed to Illinois. Nauvoo as a Possible Manufacturing Center. Educational Measures at Nauvoo. Jealousy of Nauvoo's Promising Greatness. The Character of the People of Western Illinois. Educational Status of the People of Western Illinois. The Political Phase. Mischief Arising from False Legal and Political Counsel. Subserviency of Politicians and Lawyers. The Fate of a Balance of Power Factor in Politics. Joseph Smith's Candidacy for the Presidency. Missouri as a Factor in the Affairs of Nauvoo. Apostate Conspirators at Nauvoo. The _Expositor_ Affair. The Appeal to the Mob Spirit. The Prophet's Nobility in the Hour of Trial. Teacher. Prophet and Patriarch. CHAPTER I. AN ESTIMATE OF THE PROPHET JOSEPH AS A RELIGIOUS LEADER--ANTI-MORMON MEETING AT CARTHAGE--HISTORICAL SKETCH--IMPORTANT CONFERENCE OF THE TWELVE HELD IN BOSTON. Minutes of the Manchester Conference. "Joe Smith, the Mormon Prophet." Preamble and Resolutions. Historical Sketch of the Church of Jesus Christ of Latter-day Saints. Important Conference of the Twelve held at Boylston Hall, Boston. CHAPTER II. MOVEMENTS OF APOSTLES IN THE EAST--THE NAUVOO MANSION--ROCKWELL ACQUITTED--SPECIAL CONFERENCE AT NAUVOO--DISCOURSE OF THE PROPHET ON THE DEMISE OF JAMES ADAMS. The Drought of 1843. Woodruff in a Train Wreck. Nauvoo and Joseph Smith. The Prophet on Socialism. "Nauvoo Mansion." "Nauvoo Mansion" made a Hotel. Legion Parade and Inspection. Letter of Governor Ford to the Prophet. Conference in Nova Scotia. Porter Rockwell. Pacific Island Mission. Report from the Pinery. Stewardship _vs_. Common Stock. Concerning Horse Thieves. Meeting of a Special Council. Who shall be our next President?. The Appointment of a Mission to Russia. {IV} Movements of Apostles in the East. Pleasure Party and Dinner at the Nauvoo Mansion. Anti-Mormonism. Elder Reuben Hedlock to the First Presidency. The Prophet's Visit with Justin Butterfield. Instructions Respecting Plurality of Wives. The Prophet's Dissatisfaction with Sidney Rigdon. Minutes of a Special Conference. The Prophet's Remarks on the Demise of James Adams. Pacific Island Mission Embarks. CHAPTER III. ANCIENT RUINS IN AMERICA, BOOK OF MORMON EVIDENCES--THE PROPHET ON THE U. S. CONSTITUTION AND THE BIBLE--MISREPRESENTATIONS CORRECTED--LETTER TO THE U. S. PRESIDENTIAL CANDIDATES--THE PROPHET'S ADDRESS TO THE SAINTS. Ancient Ruins--Introduction. Letter--H. R. Hotchkiss to Joseph Smith. Letter--Joseph Smith to H. R. Hotchkiss. Location of the Mind. The Prophet on the Constitution of the United States and the Bible--Temporal Economies. The Prophet's Visit to Macedonia. Misrepresentations Corrected. Labors of the Apostles in the East. Hyrum Smith Appointed on Temple Committee. Letter--Joseph L. Heywood to Joseph Smith. Letters to Candidates for Presidency of the U. S. Decided upon. An Epistle of the Twelve to the Elders and Churches Abroad. President Smith's Letter to John C. Calhoun, and other Presidential Candidates. Post Script to Van Buren. Work in the British Mission. The Prophet's Anxiety Concerning the History of the Church. Preliminary Steps to Publishing Nauvoo Edition of Doctrine and Covenants. Communication of President Joseph Smith to the Saints. CHAPTER IV. CORRESPONDENCE BETWEEN JAMES ARLINGTON BENNETT AND PRESIDENT JOSEPH SMITH--RENEWAL OF PETITIONS TO CONGRESS FOR REDRESS OF MISSOURI GRIEVANCES--PRESIDENT JOSEPH SMITH'S APPEAL TO THE GREEN MOUNTAIN BOYS, VERMONT--STATUS OF THE NAUVOO LEGION IN ILLINOIS MILITIA. Prosperity of the Work in England. Letter--James Arlington Bennett to President Joseph Smith. Letter--President Joseph {V} Smith to James Arlington Bennett. Grammar for the Egyptian Language Suggested. Meeting at the Prophet's Home. Canal Around the Des Moines Rapids. The Prophet's Stand on Chastity and General Morality. Letter--Brigham Young in Behalf of the Twelve to Elder John E. Page, Appointing him to go to Washington. Renewal of Petitions to Congress. "Memorial." Activities in Renewal of Appeals to Congress. President Smith's Appeals to his Native State--Vermont. Letter: W. L. D. Ewing, State Auditor, to Major John Bills--Legion Affairs. Letter: J. Lamborn, Attorney General of Illinois, on Above. Letter: J. N. McDougal to State Auditor. CHAPTER V. THE AVERY KIDNAPPING--DEFENSIVE PREPARATIONS AGAINST MISSOURI MOBS--APPEALS TO THE GENERAL GOVERNMENT FOR PROTECTION--NAUVOO LEGION OFFERED AS UNITED STATES TROOPS. Progress of the Work. Hyrum Smith meets with an Accident. Number of the Prophet's Vexations Lawsuits. Chapman's Affidavit in the Avery Case. Letter: President Joseph Smith to Governor Ford. Public Meeting at Nauvoo. Resolutions. Provisions for German Meetings. Precautionary Steps Against Missouri Invasions. Richards and Lewis Affidavit. An Order to the City Marshal. The City Marshal's Reply. Mayor's Order to the Commander of the Nauvoo Legion. Special Ordinance in the Prophet's Case, vs. Missouri. Petition for Nauvoo to be Placed Under the General Government. Public Meeting at Nauvoo. Letter of Wilson Law to Joseph Smith. Avery Case--a Reminiscence of Missouri Days. Affidavit of Sissiou Chase. Letter: Joseph Smith to Governor Ford. Nauvoo's Police Force Enlarged. Letter: Joseph Smith to John Smith. Ordinance Enlarging Police Force. Ordinance on the Personal Sale of Liquors. Public Meeting at Nauvoo--the Aggressions of Missouri. Letter: Governor Ford to President Smith. Comment of the Prophet on Gov. Ford's attitude. A Sudden Illness of the Prophet. Comment on Appeal to the General Government for Protection. The Trial of John Elliott. Legion Aid Applied for. Detachment of the Legion Ordered into Service. {VI} Affidavit of Willard Richards that Nauvoo was in Danger. Legion Ordered into Service--Moves and Counter Moves of Forces. Strange Celestial Phenomena of 1860. Affidavit of Amos Chase. Affidavit of Philander Avery. Affidavit of the Hamiltons. CHAPTER VI. MEMORIAL OF CITY COUNCIL TO CONGRESS ANENT MISSOURI AFFAIRS--ROCKWELL RETURNS TO NAUVOO--RECITAL OF HIS ADVENTURES--AVERY'S ACQUITTAL BY MISSOURI'S COURTS--NAUVOO'S POLICE FORCE INCREASED PUBLICATION ON MORMONISM, PRO ET CON--1843. The Prophet for a Clean, Orderly City. Memorial of the City Council to Congress. An Ordinance. Letter: W. W. Phelps to J. White. Attitude of Prophet on Mobocracy and Politics. A Christmas Serenade. Rockwell's Return to Nauvoo. Rockwell's Experience in Missouri. Release of Daniel Avery. A Plan for Women's Subscription to the Temple. Prophet's Joy at the Return of Rockwell and Avery. Mr. Rockwell--Editorial. Affidavit of Orson Hyde. Affidavit of Daniel Avery. Joseph H. Jackson--Prophet's Interview with. Police Force of Nauvoo Increased. Address of the Mayor to the Nauvoo Public. The Mayor Blesses the Police. Letter to Governor Ford. _Pro et con_ Mormonism, Publications. CHAPTER VII. PRESIDENT SMITH'S CORRESPONDENCE WITH JOHN C. CALHOUN--CARTWRIGHT DROWNING CASE, ENGLAND--CITY GUARDS INCREASED--FEARS OF LAW AND MARKS--INVESTIGATION BY THE CITY COUNCIL--RESISTANCE OF OFFICERS AT CARTHAGE--ANTI-MORMON OBJECTIONS TO CITY ORDINANCES--THE PROPHET'S DIFFICULTIES WITH FRANCIS M. HIGBEE--REGULATIONS FOR THE SALE OF SPIRITUOUS LIQUORS. New Years at Mansion. Letter: John C. Calhoun to Joseph Smith. Letter: Joseph Smith to John C. Calhoun. Release of Pugmire and Cartwright from Prison, England. {VII} Cartwright--Drowning. Difficulty of William Law _et al._ with the Police. Reconciliation of the Prophet and William Law. Repartee of Joseph and Emma Smith. Alarm of William Marks. Special Sessions of the City Council. Reflections of the Prophet as to Traitors in High Places. Disgraceful Affair at Carthage. John Smith, Uncle of the Prophet, Ordained a Patriarch. Special Sessions of City Council--Complaints of Carthage Citizens Considered. Complaints of F. M. Higbee Against the Prophet. Conference in Michigan. Threats of Francis M. Higbee. Letter: the Twelve Apostles to the Saints at Morley Settlement--Material Help Asked for. Appeal to the State of Maine. Francis M. Higbee on Trial--Reconciliation with the Prophet. An Ordinance Concerning the Sale of Spirituous Liquors. An Ordinance Concerning Witnesses and Jurors' Fees. Assault upon Nelson Judd. CHAPTER VIII. PRESENTATION OF THE BOOK OF MORMON TO QUEEN VICTORIA--THE SEALING POWERS OF THE PRIESTHOOD--GOVERNOR FORD'S WARNING TO THE PEOPLE OF HANCOCK COUNTY--APOSTROPHE TO MISSOURI--JOSEPH SMITH NOMINATED FOR PRESIDENT OF THE UNITED STATES--HIS VIEWS ON THE POWERS AND POLICY OF THE GOVERNMENT OF THE UNITED STATES. "Stanzas." Discourse: The Sealing Power in the Priesthood. Nauvoo Mansion Leased. Sale of the Printing Establishment to John Taylor. Importance of Elders Keeping Journals. The Presidential Election Considered. The Prophet on the Campaign. Commencement of Prophet's Views on Powers and Policy of U.S. Governor Ford's Warning to the People. Winchester's Mission to Warsaw. Preparation of Rigdon's Appeal to Pennsylvania. "Missouri." An Appeal to Massachusetts--Phinehas Richards. The Prophet's Dream--Troubled Waters Overcome. Mormon Improvement. The 144,000 Selection Begun. Architecture of the Nauvoo Temple. Originality of The Prophet's Bank Views. Views of the Powers on the Government of the United States--Joseph Smith. {VIII} CHAPTER IX COMMENTS ON CANDIDACY OF JOSEPH SMITH FOR PRESIDENT OF THE UNITED STATES--TENDERS OF PEACE TO MISSOURI--PRELIMINARY STEPS TO WESTERN MOVEMENT OF THE CHURCH--JAMES A. BENNETT AND VICE-PRESIDENCY. Views of the Prophet on his Candidacy for President of United States. Public Meeting. Letter: Joseph Smith to Joseph L. Heywood. Who shall be our Next President?. Pacific Inuendo. Anti-Mormon Convention at Carthage. Delegation from Lyman Wight on Indian Affairs. Western Movement for the Church Contemplated. The Prophet on the Necessity of Complete Obedience to God. Minutes of a Council of the Twelve. The Western Exploring Equipment. A Prophecy of the Deliverance of the Saints. The Case of Botswick's Slander of Hyrum Smith. For President, Joseph Smith. A Reply Sketched to Cassius M. Clay. The High Council to the Saints in Nauvoo. Minutes of a Council Meeting. Letter: Willard Richards to James Arlington Bennett. CHAPTER X. URGING THE BUILDING OF THE TEMPLE--TENDERS OF PEACE TO MISSOURI--PROPHET'S DISCOURSE ON ELIAS, ELIJAH, MESSIAH--LYMAN WIGHT'S PROPOSAL OF A SOUTHWEST MOVEMENT FOR THE CHURCH. Special Session of the City Council. Packard's Memorial to Legislature of Massachusetts. Minutes of a General Meeting in the Interest of the Temple. Arrival of William Kay and Company of English Saints. James A. Bennett Ineligible for Vice-President U. S. A Friendly Hint to Missouri. St. Louis' Comment on the Prophet's Candidacy. Copeland, Tennessee, Considered as Candidate for Vice-President. Matter of Wharfage. Death of King Follett. King Follett's Biography. Discourse of the Prophet on. Letter: Lyman Wight to the First Presidency. Letter: Lyman Wight to President Joseph Smith Suggesting a Southwest Movement for the Church. Special Council Meeting on Wight and Miller Letters. {IX} CHAPTER XI. ORSON PRATT SENT TO WASHINGTON AS AGENT OF NAUVOO--AMOS FIELDING TO ENGLAND, DITTO--COMMENT ON THE CANDIDACY OF JOSEPH SMITH FOR PRESIDENT OF THE U.S.--CONSPIRACY OF THE LAWS, HIGBEES, FOSTERS ET AL AGAINST JOSEPH SMITH--THE PROPHET'S MEMORIAL TO CONGRESS--OCCUPATION OF THE WEST CONTEMPLATED. Credentials of Orson Pratt as Agent for the City of Nauvoo. Co-operative Store Planned. Credentials of Elder Amos Fielding on Departing for England. John Wilkie, the Blessing upon him. Status of Nauvoo in the Spring of 1844. Wind Storm at Nauvoo. General Joseph Smith a Candidate for President. New Candidate in the Field. Origin of Memorial to Congress. The Seventies' Hall, Instruction on Rebuilding. President Smith's Interview with Mrs. Foster. Discourse of President Smith--Conspiracies in Nauvoo. Progress on Memorial to Congress. The Prophet's Memorial to Congress. Ordinance. Affidavit of Abiathar B. Williams. Affidavit of M. G. Eaton. The Robbery at Rollasson's Store in Nauvoo. Memorial to the President of the United States. Credentials of Orson Hyde. CHAPTER XII. THE AUTHORITIES OF NAUVOO _vs._ THE HIGBEES ET AL.--DEDICATION OF THE MASONIC HALL--THE CHURCH CONFERENCE IN APRIL, 1844--ADDRESS OF PRESIDENT DISNEY RIGDON. Comments on the Negro Chism's Case. The Higbee Brothers in Trouble. Counter Move of the Higbees. Conference in New York. General Conference Minutes of the Church. Opening Address of President Joseph Smith. Elder Sidney Rigdon. {X} CHAPTER XIII. CONFERENCE OF THE CHURCH, APRIL, 1844, CONTINUED--ADDRESS OF PATRIARCH HYRUM SMITH--THE BUILDING OF THE TEMPLE. Address of Elder Hyrum Smith, Patriarch of the Church--Plans suggested to secure Means for Completing the Nauvoo Temple. CHAPTER XIV. GENERAL CONFERENCE FOR APRIL, 1844, (CONCLUDED)--THE ANNOUNCEMENT THAT THE WHOLE LAND OF AMERICA IS ZION--INSTRUCTIONS TO ELDERS SET APART FOR MISSIONS--A GENERAL CONFERENCE IN ENGLAND. President Joseph Smith's Remarks--the whole of America Zion. Special Meeting of Elders. Address of Brigham Young. North and South America Zion. Address of Hyrum Smith, the Patriarch. Address of Heber C. Kimball. Brigham Young's Instruction to the Elders. Comment of President Smith on the Conference. A General Conference in England. CHAPTER XV. DIFFICULTIES WITH THE HIGBEES AND FOSTERS, CONFERENCES APPOINTED BY THE TWELVE THROUGHOUT THE UNITED STATES--INSTRUCTIONS TO REUBEN HEDLOCK, PRESIDENT OF THE BRITISH MISSION--PREPARATIONS FOR ENLARGEMENT OF THE WORK--FRANCIS M. HIGBEE'S SUIT AGAINST PRESIDENT SMITH--THE PROPHET RELEASED. Excommunication of the Laws Fosters, _et al_. Violence of the Fosters and Higbees. The Foster-Higbee Embroilment. Letter: Brigham Young and Willard Richards to Reuben Hedlock. Letter: Parley P. Pratt to Joseph Smith, _et al_. The Prophet's Petition for Writ of _habeas corpus_. Order of the Municipal Court. The People of the State of Illinois to the Sheriff of Hancock County. {XI} CHAPTER XVI. ADDRESS OF THE PROPHET--HIS PROPHETIC CALLING AND THE RESURRECTION--STATUS OF AFFAIRS AT NAUVOO--HYDE'S REPORT FROM WASHINGTON OF THE WESTERN MOVEMENT--OREGON. Theatricals in Nauvoo. President Joseph Smith's Address--Defense of his Prophetic Calling. Nauvoo and President Smith--_Neighbor_ Editorial. Letter: Elder Orson Hyde's Report of Labors in Washington. Letter: Orson Hyde's Second Letter from Washington Anent the Western Movement of the Church. Letter: Henry Clay to the Prophet. The Prophet's Answer to Clay's Letter. Status of Affairs at Nauvoo. Withdrawal of William Smith as Candidate from the Legislature. Session of Municipal Court--Case of Jeremiah Smith. Letter: William Clayton, Describing the Farcical Proceedings of the Court at Dixon in the Case of Joseph Smith. Steamboat Election. CHAPTER XVII. THE STATE PRESIDENTIAL CONVENTION AT NAUVOO--THE STATES REPRESENTED--SPEECH OF JOHN S. REID, ESQ.--EARLY DAYS WITH THE PROPHET. State Convention at Nauvoo. Resolutions. Synopsis of the Remarks of Hon. John S. Reid. CHAPTER XVIII. CHARGES AGAINST PRESIDENT SMITH BEFORE THE CIRCUIT COURT--HIS VOLUNTARY APPEARANCE AT COURT--TREATMENT--RETURN TO NAUVOO. Court Session at Carthage. Letter: George A. Smith to _Times and Seasons_. Visit of Sac and Fox Indians to Nauvoo. Address of the Prophet to the Indians. Hyrum's Caution to the Prophet on the Freedom of Speaking. Letter: Central Campaign Committee to Hugh Clark, Esq. Reported Indictment of the Prophet. Letter: Willard Richards to Orson Hyde. Editorial Comment. Conference in Jefferson Co., N. Y. Conference, Dresden, Tenn. Threat to Kidnap Jeremiah Smith. {XII} President Smith Voluntarily Goes to Carthage to Meet Indictments. The Return to Nauvoo. CHAPTER XIX. CASE OF JEREMIAH SMITH BEFORE MUNICIPAL COURT AT NAUVOO--AFFIDAVITS OF CRIMES OF CHAUNCEY L. HIGBEE--APPEARANCE OF THE "EXPOSITOR." Arrest of Jeremiah Smith by U. S. Authority. Letter: D. S. Hollister to Joseph Smith. Municipal Court--Case of Jeremiah Smith. Municipal Court Minutes in the Case of Jeremiah Smith. Letter: Joseph Sith to Judge Pope, Introducing Jeremiah Smith. Affidavit: H. T. Hugins Anent Threat to Bring Dragoons Against Nauvoo. Joel H. Walker to Joseph Smith--Proposes to Join Prophet in Western Volunteer Movement. Letter: Joseph Smith to Joel H. Walker. Conference at Kalamazoo, Michigan. Conference at Glasgow, Scotland. Letter: "Horace" to President Joseph Smith--Threatened Invasion of Nauvoo. Letter: Joseph and Hyrum Smith to Mr. Tewkesbury--Seeking to Restore Latter to Fellowship. Prosecution of the Laws and Fosters Discussed. Letter: Joseph Smith to I. Daniel Rupp--Book on Religious Sects. Prophet's Conversation with Dr. Foster. First Number of the _Expositor_. Conference at Pleasant Valley Michigan. CHAPTER XX. THE DESTRUCTION OF THE "NAUVOO EXPOSITOR"--PROCEEDINGS OF THE NAUVOO CITY COUNCIL AND MAYOR. _Nauvoo Expositor_ Before Nauvoo City Council. Ordinance on Libels. Ordinance Concerning Libels and for Other Purposes. Synopsis of Proceedings in the City Council Against the _Nauvoo Expositor_. Prospectus of the _Nauvoo Expositor_. Proclamation. Letter: L. W. Hickock to Joseph Smith--Probability of Indictment of the Prophet _et al._ at Springfield. Letter: H. T. Hugins to Joseph Smith--Warning the Prophet of Probable Indictment. {XIII} CHAPTER XXI. PRESIDENT SMITH ARRESTED FOR RIOT IN RELATION TO "EXPOSITOR" AFFAIR--HABEAS CORPUS PROCEEDINGS BEFORE MUNICIPAL COURT--A CALL FROM ARKANSAS--THE PROPHET'S DREAMS--MASS MEETING AT WARSAW--LETTERS TO GOVERNOR FORD ON "EXPOSITOR" AFFAIR. The People of the State of Illinois to all Constables, Sheriffs and Coroners of the State. The Prophet Asserts his Rights Under the Law. The Prophet's Petition for Writ of _habeas corpus_. Petition of the Prophet Granted. Hearing on the _Expositor_ Affairs Before the Municipal Court at Nauvoo. Letter: Washington Tucker to President Smith--Asking that Elders be Sent to Arkansas. Letter: Joseph Smith to Washington Tucker, Promising that an Elder should be Sent. Retributive Justice. Further Action of Municipal Court on _Expositor_ Case. The Prophet's Dreams on Condition of Apostates at Nauvoo. Threats of Carthage Mob Against Nauvoo. Mass Meeting at Warsaw. Letter: Joseph Smith to Governor Ford--Explaining Action of City Council in Proceedings in _Expositor_ Affairs. Letter: John M. Bernhisel to Governor Ford--Confirming Correctness of the Prophet's Report of _Expositor_ Affairs. Letter: Wakefield to Governor Ford--Anent the _Expositor_ Affair. The Prophet's Advice on Giving up Arms. Letter: A. Ladd to Joseph Smith. CHAPTER XXII. DISCOURSE OF THE PROPHET--THE GODHEAD--THE MOB UPRISING--ARREST OF PRESIDENT SMITH ET AL. OVER THE "EXPOSITOR" AFFAIR BEFORE ESQUIRE WELLS. Conference in Michigan. Sermon by the Prophet--the Christian Godhead--Plurality of Gods. Advice of Judge Thomas on _Expositor_ Affair. Inquiry of Delegation from Madison. Letter: Joseph Smith to Governor Ford--Inviting the Governor to Nauvoo. Affidavit: Mob Movements. Letter: Isaac Morley to Joseph Smith--Mob Threats. Letter: Joseph Smith to Isaac Morley--Instructions on Resisting Mob. Minutes of a Public Meeting at Nauvoo. Proclamation. Letter: John Smith to Joseph Smith, Accompanying Delegation {XIV} to the Prophet. Letter: Joseph Smith to John Smith--Instructions in Case of Mob Violence. Letter: Hyrum Smith to Brigham Young--Calling Home the Twelve. Arrest of the Prophet _et al._ for Destroying the _Expositor_ Press. Minutes of the Trial of Joseph Smith _et al._ Before Esquire Wells--_Expositor_ Affair. CHAPTER XXIII. RUMORS OF INVASION FROM MISSOURI--THE LEGION ORDERED TO ASSIST THE CITY MARSHAL--NAUVOO PLACED UNDER MARTIAL LAW--THE MAYOR'S ADDRESS TO THE LEGION. Affidavit of Stephen Markham--Nauvoo to be Attacked. Proclamation. Order to the Legion. Legion Placed at Command of City Marshal. Letter: H. T. Hugins to Joseph Smith--Probable Indictment of the Prophet at Springfield. Charge of Threats Against Foster's Life. Declaration of Martial Law. Proclamation. Affidavit: Truman Gillett--the Treachery of William Law. Letter: Joseph Smith to H. T. Hugins--Congratulating Jeremiah Smith on his Release. Governor Ford's Treatment of the Mob. Threats Against the Prophet's Life. Affidavit, Canfield and Belknap--Concerning Threats of Invasion from Missouri. CHAPTER XXIV. ATTEMPTS TO DRAFT SAINTS INTO MOB SERVICE AGAINST NAUVOO--THREATENED INVASION FROM MISSOURI--JAMES A. BENNETT URGED TO COME TO NAUVOO. Effort to Draft Chester Loveland into Mob Service. Roads Leading into Nauvoo Picketed. Affidavit: Call, Evans, and Horner--Treatment of Nauvoo Committee by Levi Williams _et al_. Preparations for an Attack. Report of Dr Southwick. Affidavit: Carlos W. Lyon. An Appeal to President Tyler. Affidavit: Mont and Cuningham--Attempt to Draft them into Mob Service. Affidavit: Allen T. Wait--Attempt to Draft him into Mob Service. Affidavit: Isaac Morley _et al_.--Attempt to Draft into Mob Service. Affidavit: Hancock, Garner, Lofton--Attempt to Draft them into Mob Service. Affidavit: James Guyman--Threats of Invasion from {XV} Missouri. Affidavit: Obediah Bowen--Attempt to Draft him into Service of Mob. Affidavit: Alvah Tippetts--Violence of John Williams Upon. Reinforcement for Nauvoo from Ramus. Letter: Joseph Smith to Ballantyne and Slater--Advice on Moving into Nauvoo. Affidavit: Greene and Bernhisel--Threatened Invasion from Missouri. Letter: Willard Richards to James Arlington Bennett--Affairs in Nauvoo--Western Movement. CHAPTER XXV. THE TWELVE CALLED FROM EASTERN MISSION--GOVERNOR FORD AT CARTHAGE--NAUVOO DELEGATION TO GOVERNOR--THREATS AND CONSPIRACY AGAINST THE PROPHET'S LIFE--GOVERNOR FORD INVITED TO NAUVOO TO INVESTIGATE CONDITIONS. The Apostles Called Home. A Prophecy--No Gun Fired on Part of Saints. Letter: Robert D. Foster to John Proctor--Fragment--Instruction as to Property. Hyrum Smith's Fidelity to the Prophet. Letter: Governor Ford to Mayor and Council of Nauvoo, Asking Representatives to Meet him at Carthage. Joseph H. Jackson at Nauvoo. Letter: Joseph Smith to Governor Ford--Submitting Documents. Affidavit: John P. Greene--Joseph H. Jackson Threatens Prophet's Life. Affidavit: Joseph Smith--Conspiracy Against Affiant's Life. Affidavit: Joseph Jackson--Francis M. Higbee's Threat to Kill the Prophet. Affidavit: Joseph Jackson--Reporting Mob at Pilot Grove. Letter: Joseph Smith to Governor Ford--Inviting the Governor to come to Nauvoo and investigate Conditions. CHAPTER XXVI. PREPARATIONS TO DEFEND NAUVOO--MOB MOVEMENTS ON CARTHAGE ROAD--GOVERNOR FORD'S REVIEW OF HANCOCK COUNTY DIFFICULTIES--JOSEPH SMITH'S ACCOUNT OF THE SAME DIFFICULTIES--DEFENSE OF HIS OWN AND ASSOCIATES' COURSE. Orders from Nauvoo's Entrenchment. Affidavit: Edward Robinson--Threats Against Nauvoo. Affidavit: James Olive--Mob Movements on the Carthage Road. Affidavit: George G. Johnston--Militia Under Governor to Move on Nauvoo. Affidavit: Gideon Gibbs--Mob on La Harpe Road. Affidavit: Luman H. Calkins--Nauvoo {XVI} Conspiracy Against The Prophet's Life. The Prophet's Life. General Orders. A Petition to hear the Prophet Speak. Letter: Governor Ford to Mayor and City Council of the City of Nauvoo. Letter: Joseph Smith to Governor Ford--Defending the Action of the City Council in the _Expositor_ Affair. CHAPTER XXVII. GOVERNOR FORD'S WRONG VIEWPOINT--ELDER TAYLOR'S ACCOUNT OF THE INTERVIEW WITH THE GOVERNOR AT CARTHAGE--CLOSE OF THE PROPHET'S JOURNAL NARRATIVE OF HIS LIFE. Governor Ford's Biased Judgment. Elder John Taylor's Account of Interview with Governor Ford at Carthage. CHAPTER XXVIII. THE PROPHET STARTS FOR THE ROCKY MOUNTAINS--THE COUNSEL OF FALSE BRETHREN--THE RETURN TO NAUVOO--THE SURRENDER AND ARRIVAL AT CARTHAGE. The Warning to Flee to the Rocky Mountains. Preparations for the Western Movement. Arrival of the Constable's _Posse_. Emma's Message to the Prophet. Consultation with Rockwell. Letter: Joseph and Hyrum Smith to Governor Ford--Consenting to go to Carthage. Letter: Joseph Smith to H. T. Hugins--Engaging Counsel. Letter: Joseph Smith to J. R. Wakefield--Soliciting Latter's Attendance as Witness. The Prophet Returns to Nauvoo. Vacillation of Governor Ford. Certificate: Captain Anderson--on Retention of People in Nauvoo. Letter: Ed. Johnston to Joseph Smith--About Counsel. Preparations for Going to Carthage. Defendants in the _Expositor_ case. Incidents _en route_ for Carthage. Meeting with Captain Dunn. A Pathetic Prophecy. Dunn's Request that the Prophet Return to Nauvoo. Letter: Joseph Smith to Governor Ford--Explaining his Return to Nauvoo. Order: Joseph Smith to General Dunham--Complying with Governor Ford's Demand for State Arms. Messengers sent to Carthage. Surrender of State Arms. The Prophet's Farewell to his Family. Looking Back--Sadness. Letter: Messrs. Reid and {XVII} Woods to Joseph Smith--Documents for Defense. The Prophet's Arrival at Carthage. The Governor Pacifies the Mob. The Apostates at Carthage. CHAPTER XXIX. ARREST OF JOSEPH AND HYRUM SMITH ON A CHARGE OF TREASON--FALSE IMPRISONMENT--ELDER TAYLOR'S PROTEST--FALSE IMPRISONMENT. The Governor's Pledge of Protections. The Arrest for Treason. Writ of Arrest for Treason. Governor Ford's Speech to the Prophet. The Prophet's Request for an Interview with Governor Ford. The Prophet Presented to the Troops. Revolt of the Carthage Greys. Threats of Apostates to Plunder Nauvoo. Letter: the Prophet to Emma Smith--Governor Ford Going to Nauvoo. The Prophet's Warning to Rockwell. The Prophet's Interview with Militia Officers. Law Cannot Reach Them, Powder and Ball must. Arraigned on the _Expositor_ Affair. Prophet _et al._ Bound Over to Circuit Court. The Sureties for the Prophet. Another Warrant Sought--Daniel's Kingdom and Treason. Illegal Imprisonment of the Smith Brothers. Gov. Ford Refuses to Interfere with Illegal Proceedings. Elder Taylor's Remonstrance with Gov. Ford. Elder Taylor Takes Independent Action. In Carthage Jail. CHAPTER XXX. INTERVIEW IN CARTHAGE PRISON BETWEEN GOVERNOR FORD AND THE PROPHET--TAYLOR'S REPORT OF THE INTERVIEW--TESTIMONY TO THE EXISTENCE OF A CARTHAGE CONSPIRACY AGAINST THE PROPHET'S LIFE. Messages to the Governor. Letter: Joseph Smith to Governor Ford--Soliciting an Interview. Word from Governor Ford. Consultation with Counsel. Interview with Governor Ford. Elder John Taylor's Account of Governor Ford's and President Smith's Interview. Affidavit: Alfred Randall--Threats Against the Prophet's Life in Carthage. Affidavit: Jonathan C. Wright--Conspiracy Against the Prophet's Life at Carthage. Affidavit: Orrin P. Rockwell--Governor Ford in Nauvoo. Affidavit: William G. Sterrett--Conduct of Governor Ford {XVIII} and _posse_ while in Nauvoo. Letter: Joseph Smith to Judge Thomas--Engaging Thomas as Legal Counsel. CHAPTER XXXI. THE PROPHET IN CARTHAGE PRISON--THE UNION OF JUDICIAL, EXECUTIVE, AND MILITARY AUTHORITY IN DEALING WITH THE PRISONERS--THE LAST NIGHT IN PRISON. The Prophet's Anxiety for his own Safety. Hyrum as Comforter. Status of Prisoners Under the Law. Letter: General Miner R. Deming to Joseph Smith--Protection and Admission to Presence of the Prophet. Effect of a False Commitment. Threats in the Governor's Presence. Conference of Governor Ford and Justice Smith. Letter: Joseph Smith to Messrs. Woods and Reid--Anent Excitement in Carthage. Joseph and Hyrum Smith Forced from Prison. Prisoners before the Court. Examination Postponed. Brave Patriarch John Smith. Pathetic Interview Between the Prophet and "Uncle John." Letter: William Clayton to Joseph Smith--Conditions in Nauvoo. Militia Council Meeting at Carthage. The Last Night in Carthage Prison. Conversation with John S. Fullmer. Prophecy on the Head of Dan Jones. CHAPTER XXXII. THE DAY OF THE MARTYRDOM--THREATS--REPEATED WARNINGS OF THE PRISONERS' DANGER GIVEN TO GOVERNOR FORD--THE CARTHAGE GREYS AS GUARDS. Threats of Frank Worrell. Governor Ford Warned of Worrell's Threats. Jones' Warning to Governor Ford. Boasts of the Mob. Chauncey L. Higbee to Kill the Prophet. Letter: Joseph Smith to Emma Smith--Prophet's Instructions as to Reception of the Governor. Dr. Southwick's Report of the Carthage Meeting. Appointment of the Carthage Greys to Guard the Prisoners. Wheelock's Remonstrance to Governor Ford. Arms Given to the Prisoners. Reflections of the Prophet on Exposing Wickedness. The Prisoners' Message to Friends in Nauvoo. The Prophet's Dream of his Kirtland Farm. Testimony of Joseph and Hyrum to the Book of Mormon. Letter: Postscript. Governor Ford Warned of the Conspiracy Against Prisoners' Lives. {XIX} CHAPTER XXXIII. DEPARTURE OF GOVERNOR FORD FOR NAUVOO--THE AFTERNOON IN CARTHAGE PRISON--THE ASSAULT ON THE PRISON--THE MARTYRDOM OF JOSEPH AND HYRUM SMITH. Pass for Willard Richards. Letter: Joseph Smith to O. H. Browning--Engaging Browning as Legal Counsel. The Guard's False Alarm over the Nauvoo Legion. Markham Forced out of Carthage. Anxiety of the Jailor. Wine for the Guard. The Assault on the Jail. The Prisoners' Defense. Death of Hyrum Smith. The "Handsome Fight" of Joseph Smith and John Taylor. Taylor Wounded and Helpless. Two Minutes in Jail. First Message to Nauvoo. CHAPTER XXXIV. GOVERNOR FORD IN NAUVOO--NEWS OF THE MARTYRDOM MESSAGE TO NAUVOO--ARRIVAL OF THE BODIES--SORROWFUL SCENES--THE BURIAL. Governor Ford in Nauvoo. Military Display. Departure of the Governor from the Danger Zone. The Start from Nauvoo with the Bodies of the Martyrs. The Address of Dr. Richards _et al._. Preparation of the Bodies for Burial. Lying in State. The Real Burial. Official Statement of the Martyrdom of the Prophet and Patriarch. {XXI} INTRODUCTION. _I. The Time Period._ The time-period covered in this sixth volume of the HISTORY OF THE CHURCH is less than one year. Nine months and twenty-eight days, to be exact; or from the 1st of September, 1843, to the 29th of June, 1844. Events within this period are therefore given in elaborate detail. The general reader and the student of our history will find in this volume a larger collection of documents, official and otherwise, covering this period, than will be found elsewhere. This volume also closes the first Period of our Church History, the period marked off by two events: (1) the birth of the Prophet Joseph Smith; and (2) his martyrdom and that of his brother Hyrum, at Carthage, Illinois. The Journal History of the Prophet, that great source of historical knowledge concerning the development of the New Dispensation, closes with his entry of the 22nd of June, 1844. After that, for our knowledge of the remaining events of the Prophet's life, we are dependent upon collections of _data_ by the Church historians from public and private sources, of which collections there are two: the first extends from the 22nd of June to the 29th of that month, and forms the concluding chapters of this volume; the second begins also with the 22nd of June, and extends to the 8th of August, 1844; at which time the Twelve Apostles were sustained for the time being as the presiding council of the Church. This second collection of _data_ by the Church historians will open Volume VII of this History. In the present volume we see the Prophet's brave struggle against the overwhelming odds of his foes--foes within the Church, false brethren; and foes without the Church--the combination of political and sectarian enemies fixed in their determination to kill him, destroy Nauvoo, and expel the Saints from Illinois: for all these things were included in the program of the anti-Mormons of Illinois, even before the death of the Prophet was encompassed. Three score and seven years now give perspective to the stirring events in which the really great drama was enacted; and from that vantage ground of perspective said events may be reviewed to the enlightenment of those who seek to know the truth, {XXII} and the injustice of the things enacted in Illinois during the closing months of the Prophet Joseph's earthly career. _II. Why the Latter-day Saints were Welcomed to Illinois._ On the one hand, in the above mentioned struggle, was a people who but a few years before had been welcomed into Illinois as exiles from a neighboring state, the victims of a cruel and ignorant intolerance. They were welcomed, in part, because of the injustice to which they had been subjected in a neighboring state, and because their physical sufferings, arising from want of shelter and food in an inclement season of the year to which they were exposed, was such as to move adamantine hearts to pity. Also they were welcomed because, as pointed out in the Introduction to Volume IV of this HISTORY, the state of Illinois needed augmentation of her population by just such a people as the Latter-day Saints were--industrious, frugal, skilled mechanics, successful farmers, experienced men of affairs, men capable of trade and commerce, enterprising and with a larger proportion of educated men and women among them than was to be found among the people of western Illinois in those days. I do not here employ the language of adulation on the one hand, nor seek to make invidious distinctions upon the other. Either would be vain, since the well-known and accepted facts of history would disprove the declarations made if not founded in truth. The fact is, however, that all that is claimed above for the Missouri exiled Latter-day Saints is true and well-attested by their achievements in settling Nauvoo, which in four years rose from a ware-house or two and a few half tumbledown shacks on the banks of the river, and called "Commerce," to the dignity of being the first city in Illinois in population and commercial enterprise, and also gave promise of developing into a manufacturing center of great importance. This last item was evidenced in the fact that the founder of Nauvoo, President Joseph Smith, and the Nauvoo city council appreciated the possibilities in the water power of the Lower Des Moines Rapids in the Mississippi, at the head of which the city was located. Reference to his journal entry for the 23rd of September (this volume, p. 80) will witness that he suggested that a petition be sent to the national Congress for the construction of a canal around the rapids to overcome the obstruction for the free passage of river craft, which the rapids prevented during the low water period of each year, and thus enhance the value of the great stream to the inland commerce of the west. [1] Reference again to President Smith's journal {XXIII} entry for the 8th of December, 1843 (this volume, p. 103) will disclose the fact that he gave instruction in the forenoon to his clerk to draw a plan for a dam in the Mississippi; and that in the afternoon of the same day the city council met and passed an ordinance authorizing Joseph Smith to "erect a dam of suitable height to propel mills and machinery from any point within the limits of said city, and below the Nauvoo House;" also in connection with this dam to construct a "harbor or basin for steamboats and other craft;" and to construct docks, wharfs and landings," the wharfage fees to be "regulated by ordinance of said city (this volume p. 106). _III. Nauvoo as a Possible Manufacturing Center._ What further contributed to the promise that Nauvoo would be a great manufacturing center as well as the center of an immense agricultural region with a splendid commercial outlet, was the fact that artisans and tradesmen of the very first order in skill, were rapidly gathering into the city, not only from the New England and other Eastern states of our own country, but also from the British Isles. It was inevitable if let alone that Nauvoo would become the greatest manufacturing center of Illinois, and among the first of such cities in the United States. The Prophet did not live to see even a commencement made upon these large enterprises he had conceived, but subsequently his zealous followers organized a company to carry them to a successful conclusion under the title of "The Nauvoo Water Power Company," [2] which began the construction of the dam on the 29th of April, 1845; but which had to be abandoned because of the hostilities that soon after increased and continued until they culminated in the expulsion of the Latter-day Saints from Illinois. [3] {XXIV} In addition to these measures, manufacturing and agricultural associations were incorporated; also the "Nauvoo House Associations" for the erection of a hotel, ambitious to be known as the finest hostelry in the Upper Mississippi country. One of the agricultural associations, known as the "Big Field Corporation," held six sections, or three thousand eight hundred and forty acres of land east of Nauvoo; and the year following the Prophet's death the company harvested about thirty thousand bushels of corn, nearly the same amount of wheat, besides an "abundance of oats, barley, buckwheat, potatoes and other vegetables." [4] _IV. Educational Measures at Nauvoo._ And not only in material things was the superior character of Nauvoo's founders and builders proclaimed; but equally broad and comprehensive were their preparations for an educational system. By their city charter they were empowered to establish an institution of learning within the limits of the city for the teaching of the arts and sciences and learned professions, to be called the "University of the City of Nauvoo;" also a common school system for the city, all of which was in course of development even in the early years of Nauvoo's existence. And in addition to these direct educational institutions of common schools and projected university, literary and dramatic associations were organized, as also choral and band organizations for the cultivation of musical talents and to promote the pleasure and refinement of society; while the religious zeal of the community expressed itself in the rapidly rising walls of the splendid temple--soon to be the most solid and pretentious building in the state; and in the tireless missionary enterprise of the dominant Church. {XXV} _V. Jealousy of Nauvoo's Promising Greatness._ Nothing was lacking, then, in the promises of constant and rapid growth, of prosperity and future greatness of Nauvoo. Small wonder if the narrow bigotry and jealousy of small-souled men of the time and vicinity--especially those who were inhabitants of rival towns, particularly those of Warsaw and Carthage--were envious of Nauvoo's prosperity and promise of future greatness. Hitherto this element of jealousy of Nauvoo's prosperity and promise of future greatness has not been accorded the importance due to it as a contributing cause to the warfare made upon that city and the Saints. Little doubt, however, can be entertained, now attention has been called to it, but what as a contributing cause jealousy of Nauvoo stood next to religious prejudice and political distrust and hatred. A correspondent from Fair Haven, Connecticut, to a gentleman in Nauvoo, set forth this matter most convincingly. An excerpt of the letter was published in the _Nauvoo Neighbor_ of August 7th, 1844. It is proper to say that the writer was not a member of the Mormon Church; "but," as the editor of the _Neighbor_ describes him, "a citizen of Connecticut, loving law and liberty and life;" and now the paragraph dealing with the point under discussion: "It is now known here that the lazy speculators of Warsaw, and the still lazier office drones at Carthage, cared nothing for Joseph Smith personally, or for his tenets either; but the prosperity of Nauvoo increasing as it did, beyond any former parallel, even in the western world, excited in their bosoms envy, hatred and all ungodliness. This is the true secret of all their barbarous movements against Mormonism--and they supposed by destroying the Smiths they should extinguish their religion, disperse the Mormons--depopulating and desolating Nauvoo." Also a correspondent to the _State Register_ published at Springfield, Illinois, speaking of Thomas C. Sharp, editor of the _Warsaw Signal_ and the anti-Mormon disturbances in Hancock county said: "He [Sharp] is also described as having made himself the 'organ of a gang of town lot speculators at Warsaw,' who are afraid that Nauvoo is about to kill off their town and render speculation abortive." [5] Mr. Backenstos in January, 1845, when the repeal of the Nauvoo Charter was under discussion in the Illinois legislature, referred to this same subject in a speech on the floor of the house of representatives, in the course of which he said: "Town rivalry had also something to do with this opposition to Nauvoo. While Warsaw was on the decline, Nauvoo was rapidly increasing {XXVI} in wealth and population; a plan to bring about a re-action was soon concocted by the leading men of Warsaw, who made one pilgrimage after another to Nauvoo, imploring the Mormon Prophet to aid them in building up a city adjoining the town of Warsaw, by settling a portion of the Mormon population in and about Warsaw, and commence the building of a new city. The bubble soon exploded, and the speculation failed. This gave rise to dissatisfaction with some who had heretofore been exceedingly polite to '_Lieutenant General Joseph Smith!_'" [6] Thus in every way, to refer back to the point of starting the discussion of this subdivision, the Latter-day Saints are proven by their achievements and the foundations they laid for the future greatness of their city, to be a superior people, and hence a desirable addition to the population of the then young commonwealth of Illinois. _VI. The Character of the People of Western Illinois._ On the other hand there was a population in western Illinois, and perhaps more especially in Hancock county, which had more than its full share of lawless and desperate men; who, as by a law of social gravitation, seek the frontiers of civilization. Moreover it is notorious that the whole upper Mississippi was a rendezvous for gamblers, counterfeiters, horse thieves, murderers and other criminals that infested the great river, which gave easy ingress and egress to a frontier wilderness on the one hand, and to such centers of population and activity, on the other, as New Orleans, St. Louis, and many minor places, besides. "I must give some account of the anti-Mormons," says Governor Ford in his History of Illinois, when referring to the inhabitants of Hancock county. "I had a good opportunity to know the settlers of Hancock county," he continues. "I had attended the circuit courts there as state's attorney, from 1830, when the county was first organized, up to 1834: and to my certain knowledge the early settlers, with some honorable exceptions, were in popular languages hard cases" (page 406). Then for a period of several years to the advent of the "Mormons" he had no means of knowing the character of the people who drifted into the country: "But," he adds, "having passed my whole life on the frontier, on the outer edge of the settlements, I have frequently seen that a few first settlers would fix the character of a settlement for good or for bad, for many years after its commencement. If bad men began the settlement, bad men would be attracted to them, upon the well known principle that birds of a feather will flock together. Rogues will find each other out, and so will honest men. From all which it appears extremely probable, that the later {XXVII} immigrants were many of them attracted to Hancock by a secret sympathy between them and the early settlers." Indeed the governor suggests that it may have been "the promptings of a secret instinct," which led the "Mormons" to "discern their fellows" and induced them to settle in Hancock in preference to other localities open to them. All which may be regarded as an ingenious thrust at the Latter-day Saints, but which fails of reaching its mark from the fact that it was the criminal element chiefly in Hancock county's population which arrayed itself in antagonism against the Saints, and against whom they were arrayed in all their conflicts in that county. Whereas, under the governor's theory, this criminal element among the "old citizens" and the Saints should have been as hand in glove in their cooperation of encompassing evil things. But to the contrary; from the time the "Mormons" appeared on the scenes at Commerce, in 1839, until they were expelled, they steadfastly and emphatically set their faces against the evils that cursed that community, and denounced all manner of evil both as manifested in a few of their own delinquent members, apostates and camp followers who trailed after the main body of the Church from Missouri, as well as in others: such as dram-drinking, swearing, Sabbath-breaking, contracting debts under pretense of poverty and distress without any prospects or intention of paying, [7] and especially did they denounce stealing, under any and all pretexts whatsoever. [8] And as it was largely the criminal element among the "old citizens" that was arrayed against the Saints (with unprincipled politicians and a few bigoted and jealous religious leaders added), so was it the conservative and law-abiding portion of the community among whom they had many friends; and nearly all of whom were at least so far friendly with the Saints that they could not be induced to oppose them, much less join in acts of mob violence to the injury of their persons or property; for which reason this portion of the non-Mormon population were called by the contemptuous name of "Jack-Mormons," which epithet was invented by the editor of the Warsaw _Signal,_ Thomas C. Sharp, who also originated the term "Jack-Mason" when editing an anti-Masonic paper in western New York. In all probability it was this second name which suggested the first. {XXVIII} _VII. Educational Status of the People of Western Illinois._ Education among the masses of Hancock's non-Mormon population was of the meagrest kind. Even Mr. Gregg, the historian of the county, who always gives the best report possible of conditions, remarks, when treating of the county's educational status, that "a new country and among pioneers, is not the place where prosperous colleges and seminaries, or even high schools, are actually found. Hence common schools and, in many instances, very 'common' ones at that, were the best means of education in Hancock county in early days," But this is said of the schools of Hancock county; the greater number of the adult population, 1839-1846, which represent the years when the Saints lived in the county, had migrated from states where educational opportunities were even fewer and less advanced than in western Illinois. Even some of the men prominent in political life in the state were men of extremely limited education. "Joseph Duncan, elected governor of Illinois in 1834, and who had served four terms in Congress previous to his election as governor, had but a limited education," says Gregg. [9] And of Thomas Carlin, who was the governor of Illinois when the exiled Saints moved into the state--he had previously held many minor offices--the same authority says: "He had but a meager education." [10] But while the above represents the educational conditions both among the masses of Hancock county and western Illinois in general, and of some of the men in public life, it is also true that there were here and there men in Hancock and surrounding counties of good education and enlightened culture, such as Stephen A. Douglas, O. H. Browning, Major Warren, John J. Hardin, General Minor R. Deming, Samuel Marshal, Judge Jesse B. Thomas, Josiah Lamborn, Governor Ford and others. _VIII. The Political Phase._ It has already been observed in these volumes (Vol. IV, Introduction) that in addition to the Latter-day Saints being welcomed into Illinois on account of their economic value in a newly and sparsely settled country, as wealth creators through their industry, frugality and skill in mechanics and husbandry, political parties of Illinois both Whigs and Democrats vied with each other in heartiness of welcome, each hoping the profit by the influx of the new population in both state {XXIX} and national elections. Hence it was possible to obtain for Nauvoo the exceptional powers that constituted her, under the letter of her charter, an autonomy within the limits of her boundaries more akin to a sovereign state than to a municipality within a state and a county. And such were the powers claimed for her by her founders. [11] Hence also that catering to the misconception and wrong interpretations of the chartered powers of Nauvoo by lawyers and politicians seeking professional and political favors of the people, which encouraged the belief that the city government was the omnipotent political power within the city limits; and that her municipal court was not only equal to, but even superior to the state courts--"for all other courts were restricted," it was contended, while the municipal court of Nauvoo was not restricted! Similar claims of absolutism were made respecting Nauvoo misled by their legal and political advisers, who gave false counsel instead of true, and who encouraged people in their prejudices and flattered their vanity rather than corrected their errors by an appeal to sound judgment and to the law. _IX. Mischief Arising from False Legal and Political Counsel._ Much mischief arose from this source. It was because of these misconceptions in respect of the character of their city government that led to the enactment of those ill advised and unwarranted city ordinances-- That made gold and silver alone legal tender within the city; That declared Joseph Smith exempt from arrest on requisitions from Missouri founded upon the old difficulties in that state, and providing that persons making an attempt to arrest him might be taken with or without process, imprisoned for life, and might not be pardoned by the governor without consent of the mayor; [12] That authorized the city council, marshal, constables and city watch to require all strangers entering the city or already tarrying there to give their names, former residence and for what intent they were tarrying in the city, and answer such other questions as the officers respectively deemed proper to ask; refusal to give the desired information, or giving false names or information subjected them to the same penalties as "vagrants and disorderly persons;" That further authorized and required the above named officers to {XXX} "hail and take all persons found strolling about the city at night after nine o'clock and before sunrise, and to confine them in ward for trial under the ordinances concerning vagrants and disorderly persons, unless they could give a good account of themselves for being out after nine o'clock;" That further authorized and required the aforesaid officers to enter all hotels or houses of public entertainment, and such other habitations as they may judge proper, and require the inmates to give immediate information of all persons residing in said hotel or habitation, and their business, occupation or movements, under penalty of forfeiture of license, if a public house, and they and the transient persons subject to the penalties visited upon vagrants for failure to give the information required, or giving false information; while the officer who should "refuse or neglect to perform the above duties should be fined $100, and be broke of his office;" That forbade the search and seizure of person or property by foreign process [_i. e._ other process than that issuing from the city's authority] within the city of Nauvoo, leading to the widespread belief that the design of said ordinance was "to hinder the execution of the statutes of Illinois" within said city; [13] That asked the general government to ratify the Nauvoo Charter, and in addition constitute the city a territorial government, by granting "all rights, powers, privileges and immunities belonging to territories and not repugnant to the constitution of the United States," with power granted to the mayor to call to his aid a sufficient number of the United States troops, in connection with the Nauvoo Legion, to repel the invasion of mobs, keep the public peace, protect the innocent from lawless banditti; the United States officers to obey the requisition of this ordinance; and the Nauvoo Legion, when in service quelling mobs and preserving the public peace, to be under the same regulations, rules and laws of pay as the troops of the United States; the territorial privileges to continue until the "state of Missouri restores to those exiled citizens [the Latter-day Saints] the lands, rights, privileges, property, and damages for all losses" they had sustained by being banished from that commonwealth; [14] And, finally, that asserted the right of the municipal court to arrest {XXXI} process issued by the state's circuit courts, and even by the United States courts, by _habeas corpus_ proceedings; and insisted, not only upon the right to pass judgment upon the sufficiency of writs under which arrests were made, but upon the right also to go behind the writs and try the cases upon their merits. _X. Subserviency of Politicians and Lawyers._ Blame for this political subserviency and misleading political and legal advice, may not be charged on one party more than another. If Cyrus Walker, a Whig candidate for congress, assented to the doctrine as understood by Nauvoo's leading men, that the municipal court of Nauvoo held the power under _habeas corpus_ procedure to arrest execution of process of the state courts, as he did, [15] so, too, did Joseph P. Hoge, Democratic nominee; and even Governor Ford, when requested to call out the militia to rearrest Joseph Smith after he had been liberated from the custody of Sheriff Reynolds, agent of Missouri, under _habeas corpus_ proceedings, took refuge behind the _habeas corpus_ proceedings of the Municipal Court at Nauvoo. In that case the court not only inquired into the sufficiency of the writ of requisition from Missouri, and granted by Governor Ford himself, but also went back of the writ and tried the case _exparte_ on its merits, and finally discharged the prisoner, both "for want of substance in the warrant, * * * as well as upon the merits of the case." [16] When answering the request of Missouri to rearrest Joseph Smith, Governor Ford, I say, at least took refuge behind the aforesaid proceedings of the Municipal Court to the extent of saying, in the face of that procedure, that "no process, officer or authority of Illinois had been resisted or interfered with," [17] and therefore refused to call out the militia to rearrest President Smith. It is but fair to Governor Ford, however, to say that in his inaugural speech of December 8th, 1842, he pointed out what he regarded as objectionable features in the Nauvoo charter, and recommended its modification, [18] and later censured the lawyers for misleading the Nauvoo city authorities in this matter, in the following passage from a letter to the Mayor and City Council of Nauvoo, under date of June 22nd, 1844. You have also assumed to yourselves more power than you are entitled to in relation to_ habeas corpus_ under your charter. I know that you have been told by lawyers, for the purpose of gaining your favor, {XXXII} that you have this power to any extent. In this they have deceived you for their own base purposes. Your charter supposes that you may pass ordinances, a breach of which will result in the imprisonment of the offender. For the purpose of giving more speedy relief to such persons authority was given to the Municipal Court to issue writs of _habeas corpus_ in all cases arising under the ordinances of the city. It was never supposed by the Legislature, nor can the language of your charter be tortured to mean that a jurisdiction was intended to be conferred which would apply to all cases of imprisonment under the general laws of the state or of the United States, as well as the city ordinances. To which President Smith replied: Whatever power we have exercised in the _habeas corpus_ has been done in accordance with the letter of the Charter and Constitution as we confidently understood them; and that, too, with the ablest counsel; but if it be so that we have erred in this thing, let the Supreme Court correct the evil. We have never gone contrary to constitutional law, so far as we have been able to learn it. If lawyers have belied their profession to abuse us the evil be on their heads. [19] _XI. The Fate of a Balance of Power Factor in Politics._ Being misled by false legal and political advice was not the only misfortune of the kind perpetrated upon the Saints, first by the subserviency of, and then the betrayal by, politicians and lawyers. The hope of both parties to secure political advantage by the influx of the now Latter-day Saint population into the state has been already referred to; as also the efforts of both parties to gain their favor by granting exceptional favors to them in founding Nauvoo. When, however, the time for voting came, and the Saints voted according to their convictions of duty, or as their inclinations prompted, the defeated party or candidates blamed them for the defeat, and straightway favored the adoption of an anti-Mormon policy, which found support not only in the defeated party, but also among those who felt a grievance against the Saints on other accounts; some because Nauvoo's prosperity and constantly increasing importance as a center of population and trade and commerce was rapidly eclipsing all other towns of the state; and others, over-anxious to retard, if not destroy, a rival system on account of religious prejudice. When an anti-Mormon party took the field, pledged itself to repeal the Nauvoo charter, and to drive the Mormons from the state--as was the pledge of Joseph Duncan, Whig candidate for Governor of Illinois in 1841, [20] there was really no other course for the Saints to pursue but to combine solidly for the defeat of the candidate and {XXXIII} party making such pledges; the instinct of self-preservation impelled such a course, rather than the prompting of inclination. For a time, as in all such cases, the party receiving the support of this practically solid Mormon vote could be relied upon to protect and defend those who had made success possible for them; but at the first indication that the hold of the favored party upon such vote is precarious, that there is a possibility that it might go to the other side, [21] naturally the ardor of their friendship, seldom or never sincere, cools; and they are as ready to combine for the destruction of their former allies as others have been. And when in addition to precariousness of hold upon those who possess the balance of power there stands up in the back ground of things the possibility that the balance of power party may become strong enough in the political subdivision in which they are located to run affairs on their own account, the likelihood of all parties combining against them becomes all the more assured. In Illinois the Latter-day Saints ran the entire political gamut of experience as a "balance of power" factor in the politics of western Illinois. The final phase of that experience had been reached when at a mass meeting held at Carthage on the sixth of September, 1843, it was-- _Resolved,_ That as it has been too common for several years past for politicians of both political parties, not only of this county, but likewise of the state, to go to Nauvoo and truckle to the heads of the Mormon clan for their influence, we pledge ourselves that we will not support any man of either party in the future who shall thus debase himself. [22] Politicians still sought Mormon aid to encompass their own political ends, but, as Governor Ford later remarked, "they were willing and anxious for Mormon voters at elections, but they were unwilling to risk their popularity with the people, by taking part in their favor even when law and justice, and the Constitution, were all on their side;" [23] and {XXXIV} so finally all parties turned against them, and they were at the last, as we shall see in the future volume of this history, expelled without mercy from the state. _XII. Joseph Smith's Candidacy for the Presidency._ The mischief that threatened during the Prophet's life time, and which finally befell the Saints, was clearly foreseen by the Church leaders; and the desire to escape from the threatening portents of it prompted the nomination of Joseph Smith for the office of President of the United States, in the general election of 1844. Of course there could be no hope seriously entertained that he would be elected; but, as explained by an editorial in the _Times and Seasons,_ [24] if the Saints could not succeed in electing their candidate, they would have the satisfaction of knowing that they had acted conscientiously; they had used their best judgment, under the circumstances, and if they had to throw away their votes, it was better to do so upon a worthy than upon an unworthy individual who might use the weapon they put into his hand to destroy them. The Prophet himself evidently regarded his nomination humorously rather than seriously, except that it might result in withdrawing the Saints from the position of shuttle-cock between the battle doors of the two old political parties. "I care but little about the presidential chair," he said on one occasion. "I would not give half as much for the office of President of the United States as I would for the one I now hold as Lieutenant General of the Nauvoo Legion." Again he said: "When I get hold of eastern papers, and see how popular I am; I am afraid myself that I shall be elected; but if I should be, I would not say [_i. e._ to the Latter-day Saints] your cause is just but I can do nothing for you." As a further evidence that Joseph Smith did not regard his candidacy as likely to be successful, he was, at the time of his nomination and afterwards, pushing vigorously his project of a western movement for the Church. He had drawn up a memorial and ordinance to the national congress asking to be authorized by the general government to raise one hundred thousand armed volunteers to police the intermountain and Pacific coast west from Oregon to Texas, for the purpose of assuring Texas her independence, and maintaining the claims of the United States to Oregon, and affording the whole western population of our country protection from Indian depredations; and thus contribute to the rapid settlement and development of that noble extent of country lying between the Mississippi and the Pacific Ocean. His agents, Orson Hyde and Orson Pratt, presented the matter to senators {XXXV} and representatives at Washington, and a number favored the project of the removal of the Mormons to the west, but generally urged that Joseph Smith go without seeking special authorization from the government. Reference to Orson Hyde's report of the procedure among congressmen and their views upon the subject will be found in his two important communications to the Prophet from Washington, in chapter XVI of this volume. Mr. John Wentworth, representative to Congress from northern Illinois, introduced President Smith's Memorial and Ordinance into the House on the 25th of May, to be read for the information of the House; but before the reading was concluded, objection was made, and as it required unanimous consent to have it read, further reading was prevented. A vote to suspend the rules in order that Mr. Wentworth might secure the reading of the memorial stood 79 yeas, and 86 nays, which vote gives evidence at least of a widespread desire to have the matter presented to the House. [25] _XIII. Missouri as a Factor in the Affairs of Nauvoo._ In addition to all the Illinois factors that entered into the complex situation confronting the Saints at Nauvoo, at the time of the Prophet's death, and some time previous to his arrest, was the attitude and course pursued by Missouri with reference to Nauvoo and the Saints. Disgraced as a state by her own conduct towards the Latter-day Saints, when they were inhabitants within her borders, her people were all too willing to co-operate with any party or agency that would continue to make war upon them. If the state of Illinois which with open arms had received the people that Missouri exiled from her borders, under such circumstances of cruelty, could also be brought to drive them from that state, it would be regarded, in a way, as a vindication of Missouri and the course she had taken in her treatment of the Saints, since in effect it would say, that the people of Illinois, no less than the people of Missouri, found it impossible to tolerate the "Mormons;" and therefore there must be something fundamentally wrong with them, rather than with the people of these states. Hence the anti-Mormons of Hancock and adjoining counties in Illinois, always found support in whatever of violence or wrong they planned against the Saints. Hence the constant threats of invasion of mobs from Missouri, emphasized by occasional kidnapping expeditions into Hancock county, together with frequent requisitions upon the Illinois authorities for the arrest and extradition of Joseph Smith on the old charges against him in Missouri. And these {XXXVI} Missouri threats and outrages were not among the least of the annoyances and anxieties of the Saints; and they make clear the necessity that was felt for an efficient militia force at Nauvoo. Hence the Nauvoo Legion and the lively interest manifested in its frequent musters and drills, and its thorough equipment; all of which, but for the constant danger of invasion from Missouri mobs, and the co-operation with them of like forces in Illinois, would have been inconsistent with the deportment of a religious community whose mission was one of peace and good will towards men; and who had been especially commanded to "renounce war and proclaim peace" (Doc and Cov. Sec. 98:16); and commanded also to "sue for peace," both to those who had "smitten" them--the revelation was given after the expulsion from Jackson county, Missouri--and "to all people;" and "lift up an ensign of peace, and make a proclamation of peace unto the ends of the earth" (Doc. and Cov. sec 105: 38-40). But invasions from Missouri constantly menacing them, and the danger of mob violence breaking out in Illinois, justified the organization of the Legion, and the maintenance of its efficiency by full equipment of arms and frequent drills and musters; for the right of self-preservation is not abrogated by any divine law given to the Saints; and duty to protect home and family against the assaults of the evil-disposed, presses as firmly upon the Saints, as upon those who have not definitely pledged themselves to a program of righteousness. _XIV. Apostate Conspirators at Nauvoo._ One other factor only remains to be mentioned of those that enter into that combination of forces that resulted in the death of the Prophet and the Patriarch. That is the conspiracy of apostates within Nauvoo itself. The apostates and their sympathizers were headed by a coterie of prominent young men: The two Law brothers, William and Wilson; Robert D. and Charles A. Foster, brothers; Francis M. and Chauncey L. Higbee, brothers, and unworthy sons of that most faithful man and the Prophet's devoted friend, Judge Elias Higbee (See Vol. IV pp. 81-100 _passim_); Sylvester Emmons and Joseph H. Jackson. Of these, William Law was counselor in the First Presidency, and Wilson Law was a major general, and commander of one of the cohorts of the Nauvoo Legion, and all were or had been more or less prominent in the public life of Nauvoo. The cause of their apostasy seems to have been the baneful influence of John C. Bennett's immoralities; for these men were quite generally associates of his before his flight from Nauvoo. They evidently lost {XXXVII} the spirit of the gospel, wandered through sin into spiritual darkness, and seemingly were obsessed by a murderous spirit against the Prophet who boldly revealed their wickedness and publicly denounced their conduct; and in retaliation this coterie of apostates entered into conspiracies to encompass President Smith's death, and that of his brother Hyrum. They were in communication with the Prophet's enemies in Missouri, and sought to betray him into their hands. They were among the chief actors in all schemes of opposition and conspiracies against him in the closing year of his life, including those plots which eventuated in the martyrdom of both Prophet and Patriarch at Carthage. _XV. The "Expositor" Affair._ Such are the chief factors that enter into the combination of events detailed in this volume of HISTORY and which have a direct relationship to the martyrdom of the Smith brothers. They existed as combustible materials awaiting only the spark that would set them aflame to work death and destruction. The spark came. It came in the destruction of the _Nauvoo Expositor,_ published by the above mentioned coterie of apostates. It was the intention of the _Expositor,_ as its name would indicate, to make an _expose_ of alleged conditions in Nauvoo, in the moral, social, religious and political phase of them. Also to agitate for the _"unconditional repeal of the Nauvoo Charter."_ This was a challenge to mortal combat, the issue being the life of the city of Nauvoo; and after that the question of the existence of the Church in Illinois, or even within the confines of the United States; for undoubtedly the city charter once repealed, carrying with it the disorganization of the Legion, protection for the Saints, as matters stood in 1844, both civil and military, would be gone. It was a life and death struggle then that the advent of the _Expositor_ inaugurated. The Saints stood at such disadvantage in the proposed contest that if the _Expositor_ was allowed to run its course it would inevitably have won its case against the city; and against the Church, so far as the latter continuing in Illinois, and perhaps as far as its continuance in the United States was concerned. The new marriage system, involving the practice, within certain limitations and under very special conditions, of a plurality of wives, constituted a ground of appeal to popular prejudices and passions that would have been absolutely resistless if the paper had been allowed to proceed. The charter would have been repealed; the city government destroyed, or at the least modified and placed in the hands of an apostate or anti-Mormon minority whose administration would have been intolerable to the large majority of Nauvoo's citizens; and finally the {XXXVIII} scenes of Missouri would have been re-enacted in an Illinois setting. In the presence of such difficulties, what was to be done? In addition to declaring the existence of the practice of plural marriage, not yet announced or publicly taught as a doctrine of the Church, and agitating for the unqualified repeal of the Nauvoo charter, gross immoralities were charged against leading citizens which doubtless rendered the paper grossly libelous. In other cities such an avowed enemy as the _Expositor_ was, would have been destroyed by a mob. For the people of Nauvoo to have so proceeded would have been a departure from their principles of upholding law and order, and would have brought upon them the people of the surrounding counties, and from Missouri in overwhelming numbers. Mob violence could not be thought of; and yet the safety of the community imperatively demanded the suppression of the _Expositor_ at any cost. Under these circumstances the city council met and took under consideration the _Expositor_ and the necessity of destroying it. As their charter conferred upon the city the right to remove nuisances, the city council declared the _Expositor_ press a nuisance and directed the Mayor to have it destroyed, which he did by giving an order to that effect, and it was destroyed without riot or tumult. The legality of the action of the Mayor and City Council was, of course, questionable, though some sought to defend it on legal grounds; but it must be conceded that neither proof nor argument for legality are convincing. On the grounds of expediency or necessity the action is more defensible. The existence of the city, the preservation of the Latter-day Saints until provision could be made for a retreat from Illinois--which retreat was even then being provided for by the Prophet in the projected movement of the Church to the west--demanded the cessation of the publication of the _Expositor_. By proceeding at least under the forms of law, the city council, though they might be conscious of the illegality of their action, avoided the necessity of the people resorting to mob action for self-preservation, and made it possible for the legality of their course to be determined in the courts, and the parties injured to recover compensation for the press and damages by civil process. Meantime the libelous press with its mission of destruction of the Saints at Nauvoo was silenced; and had events taken the course which the action of the city council provided, a respite would have been gained from impending violence, during which arrangements for the retreat of the Saints from Illinois could have been completed and a goal of safety won for them. Under a plea, then, of absolute necessity to self-preservation of a community, and to achieve the retreat here alluded to, and with the certainty that those injured in property by the _Expositor's_ destruction would be fully compensated {XXXIX} in civil action before the courts--the action of the mayor and city council of Nauvoo is defensible, even if not on the ground of the legality of their procedure. [26] _XVI. The Appeal to the Mob Spirit._ Events did not take the course planned for them. The uproar that followed the destruction of the _Expositor_ press, put all reason at defiance. At Warsaw a mass meeting was held which issued a statement, in connection with the resolutions it passed, that "A mob at Nauvoo, under a city ordinance, has violated the highest privilege in government; and to seek redress in the ordinary way would be utterly ineffectual. * * * _Resolved,_ that we hold ourselves at all times in readiness to co-operate with our fellow citizens in this state, Missouri, and Iowa, to exterminate, _utterly exterminate_ the wicked and abominable Mormon leaders, the authors of our troubles. * * * The time, in our opinion, has arrived when the adherents of Smith as a body should be driven from the surrounding settlements into Nauvoo. That the Prophet and his miscreant adherents should then be demanded at their hands; and, if not surrendered, a war of extermination should be waged to the entire destruction, if necessary for our protection, of his adherents. And we hereby recommend this resolution to the consideration of the several townships, to the mass convention to be held at Carthage." The Carthage meeting held a few days later embodied the above in their resolutions, as did other mass meetings held at various places. The _Warsaw Signal_ in its impression of June 12th, passionately said: [27] "We have only to state that this [i. e. The destruction of the _Expositor_ press] is sufficient! War and extermination is inevitable! CITIZENS ARISE, ONE and ALL!!! Can you stand by, and suffer such INFERNAL DEVILS! to ROB men of their property rights, without avenging them? We have no time to comment: every man will make his own. LET IT BE MADE WITH POWDER and BALL!!!" All the combustible material to which attention is called in this Introduction was instantly aflame at the destruction of the _Expositor_ press. Every passion was appealed to, jealousy, envy, cupidity, hatred. All the lawless elements of the community were practically invited to {XL} assemble and run riot in lawless violence, and excess of carnage and destruction of property and life. Nothing but the wholesome fear of the strength and effectiveness of the Nauvoo Legion at that time held this lawless element in check. It was all in vain that hearings were had before the municipal court of Nauvoo, on the _Expositor_ matter; in vain that a subsequent hearing was had before Esquire Wells, then not a Mormon and living outside of Nauvoo limits; in vain that the _Nauvoo Neighbor_ sought to conciliate the awakening wrath that was aroused in the community, by pleading that if the city council had "exceeded the law of the land, a higher court could regulate the proceedings;" in vain that President Smith urged Governor Ford to come to Nauvoo to make personal investigation of conditions and take the necessary steps to prevent riot and war--all was in vain; preparations were in the making on all sides for an uprising against Nauvoo and the Saints, and there was nothing left but to defend the city by placing it under martial law and calling upon the Legion to resist the threatened assault, which act was made the basis for the subsequent charge of "treason." Then followed in quick succession the demand of the governor for the Mayor and members of the City Council to come to Carthage and submit to trial under circumstances that inevitably meant death; the inspiration of the Prophet to go to the West and all would be well; the crossing of the Mississippi by the Prophet and a few trusted friends to make preparations for that journey; the accusation by false friends of cowardice on the Prophet's part, the flight as of a false shepherd leaving the flock to be devoured by wolves; the lightning-like retort of the Prophet--"_If my life is of no value to my friends, it is of none to myself;"_ the return to Nauvoo; the subsequent going to Carthage to submit to the demands of the governor of Illinois in every particular, and the well-known story of Carthage jail--the martyrdom. _XVII. The Prophet's Nobility in the hour of Trial._ The bearing of the Prophet throughout the closing months with which this volume deals is admirable. There is no faltering or evidence of weakness at any point of his conduct. If criticized at all it would be for over-daring, for over self-confidence, that approached sublimity. Strong men through wickedness fell away from their discipleship, and conspired against him; the Prophet reproved them in the gate, and proclaimed their iniquities in public when hope of reforming them was gone. He saw mobs forming for the destruction of himself and Nauvoo and his people; he calmly prepared to meet force with force, and drilled and prepared his legion for the conflict, entrenched some of the approaches to the city, and picketed them with guards; as mayor of the {XLI} city he placed the city under martial law; and as lieutenant-general he took personal command of the Nauvoo Legion and stood ready to defend the rights of himself and his people, for which his revolutionary ancestry had fought in the war for American independence. He believed gloriously in the right of self-defense, and resistance to oppression by physical force if necessary. To his uncle John Smith at Ramus who had asked for counsel in the disturbed state of things, he wrote ten days before his death: "I write these few lines to inform you that we feel determined in this place not to be dismayed if hell boils over all at once. We feel to hope for the best, and determined to prepare for the worst, and we want this to be your motto in common with us: _We will never ground our arms until we give them up by death._" And from Carthage prison, on the morning of the day of his martyrdom, he wrote to his wife for transmission to his people: "There is one principle which is eternal: It is the duty of all men to protect their lives and the lives of their household, whenever necessity requires, and no power has a right to forbid it, should the last extreme arrive; but I anticipate no such extreme; _but caution is the parent of safety._" When the jail in Carthage was assailed, and the mob was pouring murderous volleys into the room occupied by himself and friends, the Prophet turned prom the prostrate form of his murdered brother to face death-dealing guns and bravely returned the fire of his assailants, "bringing his man down every time," and compelling even John Hay, who but reluctantly accords the Prophet any quality of virtue, to confess that he "made a handsome fight" in the jail. [28] _XVIII. Always the Prophet-Teacher._ But what was more wonderful than the manifestation of moral and physical courage and good generalship during these turbulent months of his career, was the pursuance of his duties as a teacher of religious truth--his calling as a Prophet of God. Notwithstanding he was troubled on every side, he could compose his mind to instruct the {XLII} Church on such doctrines as the complete salvation of their dead; how to proceed with the administration of all ordinances given for and in behalf of the dead; the doctrine of the resurrection and the reality of spiritual existences; the plurality of Divine Intelligences, or Gods; the nature of man's spirit; the doctrine of eternal progress for intelligences who keep the estates through which they are appointed to pass; the nature and character of the Godhead, and the relationship of man to God. All these themes and many more he dwelt upon in public discourse and private interview and written communications. He lived his life, as I have said elsewhere, _in crescendo,_ it grew in intensity and volume as he approached its close. Higher and still higher the inspiration of God directed his thoughts; bolder were his conceptions, and clearer his expositions of them. So far was he from being a "fallen prophet" in the closing months of his career, as apostates charged, that he grew stronger with each passing day; more impressive in weight of personal character, and charm of manner; for he preserved amid all the conflicts and trials through which he passed--until the shadows of impending death began to fall upon him in Carthage prison--the natural sweetness of his nature, and the intellectual playfulness characteristic of him from boyhood--_so do not fallen prophets._ * * * * * * * Side by side on the banks of the majestic river that half encircles Nauvoo, the "beautiful," carrying with it also the idea of "rest," peacefully sleep the brothers, Joseph and Hyrum Smith, the Prophet and the Patriarch of the Church in the New Dispensation of the Gospel. Their lives were interlaced by almost daily associations from childhood to the last awful scene of martyrdom. It was therefore most fitting that they should be buried beside each other, on the banks of the "Father of Waters" in the city they had founded, where they had toiled and suffered and achieved; where their joys rose to greater heights and their sorrows sounded greater depths than falls to the lot of but few men in this world. Undisturbed may their death slumber be until it shall be ended by the trump of God, calling them forth to a glorious resurrection. * * * * * * * _Prophet and Patriarch_ In the Temple square at Salt Lake City, where tens of thousands, made up of people of nearly every nation in the world view them, stand two bronze statues, life size, on granite bases. They are the statues of the Brothers Smith, the Prophet and the Patriarch of the New Dispensation of the Gospel. On the granite basements, respectively, are bronze tablets on {XLIII} which is engraved the Life Record of these men, and what is characteristic of each. The text of the bronze plate of Hyrum Smith's statue is as follows: HYRUM SMITH. The Patriarch and a witness of the Book of Mormon. An elder brother, and the steadfast friend and counselor of Joseph Smith, the Prophet. Born at Tunbridge, Vermont, February 9th, 1800; suffered martyrdom with the Prophet at Carthage, Illinois, on the 27th of June, 1844. The friendship of the brothers Hyrum and Joseph Smith is foremost among the few great friendships of the world's history. Their names will be classed among the martyrs for religion. The Book of Mormon--the plates of which Hyrum Smith both saw and handled; the revelations in the Book of Doctrine and Covenants; the Church of Jesus Christ of Latter-day Saints--these, to bring them forth for the salvation of the world, cost the best blood of the 19th century. "I could pray in my heart that all men were like my brother Hyrum, who possesses the mildness of a lamb and the integrity of Job, and, in short, the meekness and humility of Christ. I love him with that love that is stronger than death."--_Joseph Smith_. "If ever there was an exemplary, honest and virtuous man, the embodiment of all that is noble in the human form, Hyrum Smith was the representative."--_President John Taylor_. As he shared in the labors, so does he share in the honor and glory of the New Dispensation with his Prophet Brother. In life they were not divided; in death they were not separated; in glory they are one. The text on the west side of the base of Joseph Smith's tablet is: JOSEPH SMITH. The Prophet of the New Dispensation of the Gospel of Jesus Christ our Lord. He was born at Sharon, Vermont, on the 23rd of December, 1805; and suffered Martyrdom for the word of God and the testimony of Jesus at Carthage, Illinois, on the 27th of June, 1844. HIS VISION OF GOD. I saw two Personages whose glory and brightness defy all description. One of them spake unto me and said: "_This is my Beloved Son: hear Him._" I asked which of all the sects was right, and which I should join. I {XLIV} was answered I must join none of them; they were all wrong; they teach for doctrine the commandments of men; I received a promise that the fullness of the Gospel would at some future time be made known to me. THE BOOK OF MORMON. This book was revealed to him, and he translated it by the gift and power of God. It is an inspired history of ancient America, and contains the fullness of the Gospel. It is the American Testament of our Lord and Savior Jesus Christ. THE ORGANIZATION OF THE CHURCH. Joseph Smith received divine authority through the ministration of angels to teach the Gospel and administer the ordinances thereof. He established again in the earth the Church of Jesus Christ, organizing it by the will and commandment of God on the 6th day of April, 1830. He also received commission to gather Israel and establish Zion on this land of America; to erect temples and perform all ordinances therein both for the living and the dead; and prepare the way for the glorious coming of the Lord Jesus Christ to reign on earth. The contents of the tablet on the east side of the base of the Prophet's statue are these gems from his teachings: TRUTH GEMS. The glory of God is intelligence. It is impossible for a man to be saved in ignorance. Whatever principles of intelligence we attain unto in this life will rise with us in the resurrection. There is a law irrevocably decreed in heaven before the foundations of this world upon which all blessings are predicated; and when we obtain any blessing from God it is by obedience to that law on which it is predicated. This is the work and glory of God: to bring to pass the immortality and eternal life of man. Adam fell that man might be; and men are that they might have joy. The intelligence of spirits had no beginning, neither will it have an end. Jesus was in the beginning with the Father: man was also in the beginning with God. Intelligence, or the light of truth, was not created or made, neither indeed can be. The spirit and body is the soul of man; and the resurrection from the dead is the redemption of the soul. It is the first principle of the Gospel to know for a certainty the character of God; and to know that man, (as Moses) may converse with Him as one man converses with another. {XLV} This message of the Prophet, and these doctrines of the east bronze tablet, together with other doctrines taught by him in this PERIOD I of our CHURCH HISTORY, and to be found scattered through the six volumes now published of that history, await only the mind of some God-inspired Spencer to cast them into synthetical form--to be adequately presented and witnessed--to constitute Mormonism both the Religion and the Philosophy of modern times--to bring to pass and to glorify the Golden Age of the long-promised Millennium of Christian hope. Footnotes: 1. That the general government of the United states has since constructed such a canal from Keokuk to Montrose, directly opposite Nauvoo on the west, and at a cost of more than four and a half million dollars, completing it in 1877 is noted in this volume, p. 80 and footnote. 2. See _Nauvoo Neighbor_ for March 5th and March 12th. John E. Page was president of the company; and in a communication to the _Neighbor_ (March 12, 1845) urging a vigorous prosecution of the enterprise, he said: "We have commenced active operations for the building of a dam in the river, as noticed in the _Neighbor_ of last week. * * * "Here is the proud and gallant Mississippi, with her rapid current, tumbling to the broad Atlantic, seeming to say (as she quickens her pace over the rugged rocks of the lower rapids just opposite to our beautiful Nauvoo) only improve my shores and banks, ye Saints, as ye improve my neighboring soil; and I will propel your mills, cotton and woollen manufactories, by which your laborers can find employ, and your poor can be clothed and fed." 3. As the suggestion of Joseph Smith for building the canal around the Des Moines Rapids by the general government of the United states was carried out; so also is the water power of the Des Moines Rapids being utilized for manufacturing and other purposes, first suggested by the Prophet, but now, of course, in a way and on a larger scale than it was possible even for men to dream of when the city council of Nauvoo, in 1843, authorized the construction of a dam to harness this power in the Mississippi for the service of man. This, however, is now nearly an accomplished fact through the enterprise of the Keokuk and Hamilton Water Power Company, which, between Hamilton on the Illinois side, and Keokuk on the Iowa side of the Mississippi (eight or nine miles below Nauvoo), has in course of construction a dam which, including abutments, will be 4,700 feet in length, will stand 32 feet above the river bed, and be 42 feet wide at its base, built of solid concrete. In connection with the dam, and incident to it will be wharfage and a large drydock for the construction and repair of floating craft. There will be developed and for sale as the result of this enterprise, 200,000 horsepower for the service of St. Louis and other towns of Missouri, Illinois and Iowa. The dam and power house will be built at a cost of $22,000,000. 4. See "History of the Mormon Church," _Americana_ magazine, number for January, 1911, Ch. LIX; also Elder John Taylor's Journal entry for 5th of September, 1844. 5. The _Register_ article is copied into the_ Nauvoo Neighbor_ for November 13th, 1844. 6. _Nauvoo Neighbor_, March 12th, 1845. 7. See John Taylor's communication to the Quincy _Argus_, May 1st, 1839. HISTORY OF THE CHURCH, Vol. III, Chapter XXIII. 8. See Denunciation of Thieves, 1844, by Hyrum Smith; by President Smith and the formal action of the Apostles quorum, this HISTORY Vol. IV, Chapter XVII. Also the minutes of the conference held at Nauvoo April, 1843, this HISTORY, Vol. V, Chapter XVII. 9. History of Hancock County, p. 158. 10. Ibid. 11. See this HISTORY Vol. V, Ch. XXIV and Vol. IV. Introduction pp, 22 _et seq_. 12. This ordinance about a month after its enactment was repealed at the suggestion of President Smith. See this volume pp. 55-6. 13. This alleged "design" of the ordinance President Smith specifically denied in the open session of the city council, and to a committee of lawyers from Carthage, who waited upon the city council to protest against this ordinance; and the ordinance was amended by a third section disclaiming such alleged intention, but still retaining the feature that forced state process to be served through the agency Nauvoo's city officers. See this vol. pp. 173-4. 14. This volume pp. 130-132. 15. This HISTORY Vol. V, pp. 467-8, 472. 16. This HISTORY, Vol. V. pp. 473-4. 17. See Ford's letter to Thomas Reynolds, Governor of Missouri, under date of August 14, 1843. This HISTORY, Vol. V, pp. 553-6. 18. Ibid p. 200. 19. This HISTORY, Vol. VI. Ch. XXVI, where both letters will be found at length. 20. See Ford's_ History of Illinois_. p. 269; also this HISTORY, Vol IV, pp. 479-481 and footnotes; Vol. V, p. 490. 21. Such appeared to be the very great probability in the election of 1843. As will be remembered by the readers of Vol. IV of this HISTORY, Cyrus Walker, Esq., Whig candidate for Congress, rendered valuable service in delivering the Prophet from the hands of those bent upon running him into Missouri for trial on the old complaint against him in that state. That service could only be obtained in that crisis by Joseph Smith pledging himself to vote for Walker, which was interpreted to mean, of course, the Mormon vote; and it was generally conceded that the Whigs receiving the Mormon vote would be successful. Before the day of election, however, there had arisen strong reasons for believing that the arrest of Prophet and the effort to take him to Missouri, as also Walker's appearance upon the scene to effect his liberation, was itself a political trick to secure the Mormon vote for the Whig party, which was thwarted by the Mormons voting, at the last moment, the Democratic ticket. (See Vol. V, Chapter XXVI). 22. Ford's History of Illinois, p. 364. 23. See this volume, pp. 214-217, where the editorial is given _in extenso_. 24. See Chapter XI, this volume, where the memorial itself, Hyde's two letters and the action in the House of Representatives will be found in full. 25. See Chapter XXX, _passim_ this volume for a discussion of the _Expositor_; also Taylor-Colfax Discussion on the "Mormon" Question, p. 20. Also an editorial from the Nauvoo _Neighbor_, see p. 496, this volume. 26. I follow the typing and punctuation from the _Signal_ as given by the late John Hay, secretary of state, _Atlantic Monthly_ of December, 1869. 27. This is the late Secretary of State John Hay, in the _Atlantic Monthly_ for December, 1869; "Joe Smith died bravely, he stood by the jam of the door and fired four shots, bringing his man down every time. He shot an Irishman named Wills, who was in the affair from his congenital love of a brawl, in the arm; Gallaghor, a Southerner from the Mississippi bottom, in the face; Voorhees, a half-grown hobbledehoy from Bear Creek, in the shoulder; and another gentleman, whose name I will not mention, as he in prepared to prove an _alibi_, and besides stands six feet two in his moccasins." In a later paragraph he refers to "the handsome fight in the jail." HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS. PERIOD I. HISTORY OF JOSEPH SMITH, THE PROPHET. CHAPTER I. AN ESTIMATE OF THE PROPHET JOSEPH AS A RELIGIOUS LEADER--ANTI-MORMON MEETING AT CARTHAGE--HISTORICAL SKETCH--IMPORTANT CONFERENCE OF THE TWELVE HELD IN BOSTON. _Friday, September 1, 1843._--A conference was held in Buffalo, New York, Elder John P. Greene presiding; Wm. H. Folsom, [1] clerk: 13 branches, 1 High Priest, 58 {2} Elders, 2 Teachers, 1 Deacon, and 247 members were represented. I attended the meeting of the High Council as a witness in the case of Cowles [2] vs. George J. Adams. Charges not sustained. _Saturday, 2._--I was not well, and therefore adjourned Mayor's Court. _Sunday, 3._--I attended council with my brother Hyrum, Newel B. Whitney, Willard Richards, William Law and William Marks, and gave instructions to the brethren in relation to things in futurity. A tremendous storm at Chester, Penn. The creek rose twenty-three feet in two hours, and swept away all the bridges, many factories and houses, and upwards of twenty persons drowned. A conference was held at Hayward's Hotel, Manchester, England. _Minutes of the Manchester Conference, held 3rd of September, 1843._ Charles Miller, President; William Walker, Clerk. Present: 1 Patriarch, 1 High Priest, 25 Elders, 40 Priests, 21 Teachers, and 4 Deacons. Total number of members represented was as follows: 1,549 members, including 44 Elders, 99 Priests, 56 Teachers, 22 Deacons. Baptized since last general conference, 80; cut off, 29; emigrated, 18; removed, 26; died, 4. _Monday, 4._--Attended mayor's court and tried three cases--viz., City _versus_ A. Dodge, S. Dodge, and Luther Purtelow. The two first I fined five dollars, and the last one dollar and costs. One, p.m., called and gave licence for {3} a circus performance, which I attended with my family until five, p.m. I copy from the_ New York Sun_ as follows:-- "JOE SMITH, THE MORMON PROPHET." [3] This Joe Smith must be set down as an extraordinary character, a prophet-hero, as Carlyle might call him. He is one of the great men of this age, and in future history will rank with those who, in one way or another, have stamped their impress strongly on society. Nothing can be more plebeian, in seeming, than this Joe Smith. Little of dignity is there in his cognomen; but few in this age have done such deeds, and performed such apparent miracles. It is no small thing, in the blaze of this nineteenth century, to give to men a new revelation, found a new religion, establish new forms of worship, to build a city, with new laws, institutions, and orders of architecture,--to establish ecclesiastic, civil and military jurisdiction, found colleges, send out missionaries, and make proselytes in two hemispheres: yet all this has been done by Joe Smith, and that against every sort of opposition, ridicule and persecution. This sect has its martyrs also; and the spirit in which they were imprisoned and murdered in Missouri, does not appear to have differed much from that which has attended religious persecutions in all ages of the world. That Joe Smith, the founder of the Mormons, is a man of great talent, a deep thinker, and eloquent speaker, an able writer, and a man of great mental power, no one can doubt who has watched his career. That his followers are deceived, we all believe; but, should the inherent corruptions of Mormonism fail to develop themselves sufficiently to convince its followers of their error, where will the thing end? A great military despotism is growing up in the fertile West, increasing faster in proportion, than the surrounding population, spreading its influence around, and marshalling multitudes under its banners, causing serious alarm to every patriot. What is the reason that men are so blind that they cannot or will not see the hand of the Lord in His work of the last days! _Tuesday, 5._--Went to the office at nine, a.m., with Mr. Hamilton, of Carthage, who had obtained a deed from {4} the sheriff of the county for lot 2, block 103, in the city of Nauvoo, for taxes, although I had previously paid them; which is another specimen of the oppression, injustice, and rascality of Mr. Collector Bagby, who by such foul means robs me and other Saints, and abuses all who come unfortunately in his power. I requested my clerk to make out a bill of fare for the "Mansion." The ship _Metoka_ sailed from Liverpool with a company of Saints on board. _Wednesday, 6.--_I went to the recorder's about half past six, a.m., and found him in bed. Held mayor's court in the case, "City _versus_ Joseph Owen." _Anti-Mormon Meeting at Carthage, Seat of Hancock, County Illinois._ [4] Meeting convened pursuant to adjournment. The former chairman [5] not being present. Edson Whitney, Esq., was called to the chair, and the meeting being organized, the following preamble and resolutions were submitted by the committee, and unanimously adopted:-- PREAMBLE AND RESOLUTIONS. This meeting having convened for the purpose of taking under advisement a subject of vital importance not only to this county, but to all the surrounding counties, regret that we are necessarily and irresistibly forced to the conclusion that a certain class of people have obtruded themselves upon us, calling themselves Mormons, or Latter-day Saints, and under the sacred garb of Christianity, assumed, as we honestly believe, that they may the more easily, under such a cloak, perpetrate the most lawless and diabolical deeds that have ever, in any age of the world, disgraced the human species. In evidence of the above charge, we find them yielding implicit obedience to the ostensible head and founder of this sect, who is a pretended prophet of the Lord, and under this Heaven-daring assumption {5} claiming to set aside, by his vile and blasphemous lies, all those moral and religious institutions which have been established by the Bible, and which have in all ages been cherished by men as the only means of maintaining those social blessings which are so indispensably necessary for our happiness. We believe that such an individual, regardless as he must be of his obligations to God, and at the same time entertaining the most absolute contempt for the laws of man, cannot fail to become a most dangerous character, especially when he shall have been able to place himself at the head of a numerous horde, either equally reckless and unprincipled as himself, or else made his pliant tools by the most absurd credulity that has astonished the world since its foundation. In the opinion of this meeting, a crisis has arrived, when many of the evils to be expected from a state of things so threatening have transpired. We feel convinced that circumstances have even now occurred which prove to us most conclusively that Joseph Smith, the false Prophet before alluded to, has evinced, in many instances, a most shameless disregard for all the forms and restraints of law, by boldly and presumptuously calling in question the acts of certain officers, who had fearlessly discharged the duties absolutely imposed upon them by the laws, particularly when they have come in contact with his own sordid and selfish interests. He has been heard to threaten--nay, he _has_ committed violence upon the person of an officer, because that officer dared honestly to do his duties according to law. He has caused his city council to pass laws contrary to the laws of the state, and subversive of the rights of citizens of this state. Citizens have been arrested, tried and punished for breaches of those mock laws, from time to time, in such manner, that they have been compelled to the humiliating necessity of seeking an asylum elsewhere, in order to escape the tyranny and oppression of this modern Caligula. He has caused the writ of _habeas corpus_ to be issued by the municipal court of the city of Nauvoo, in a case not provided for in the charter of this city, and indeed contrary to the letter of that instrument; and, himself a prisoner, arrested under grave charges made by a neighboring state, brought before said court, tried, and acquitted; thereby securing his own rescue from the custody of the law. Citizens from the adjoining counties have been denied the right to regain property stolen and taken to Nauvoo, even after they have discovered both the thief and the property; and themselves, under the most frivolous pretenses, arrested, fined, and other property rifled from them, to satisfy the mock judgments and costs of his cormorant officers. {6} Persons upon whom stolen property has been found in the city of Nauvoo, have been brought before this religio-political chief; and he, in the capacity of mayor of the city, has refused to convict, where the cases have been most clear and palpable. We have had men of the most vicious and abominable habits imposed upon us to fill our most important county offices, by his dictum, in order, as we verily believe, that he may the more certainly control our destinies, and render himself, through the instrumentality of these base creatures of his ill-directed power, as absolutely a despot over the citizens of this county as he now is over the serfs of his own servile clan. And, to crown all, he claims to merge all religion, all law, and both moral and political justice, in the knavish pretension that he receives fresh from heaven divine instructions in all matters pertaining to these things; thereby making his own depraved will the rule by which he would have all men governed. He has caused large bodies of his ragamuffin soldiery to arm themselves, and turn out in pursuit of officers legally authorized to arrest himself; he being charged with high crimes and misdemeanors committed in the state of Missouri, and these officers arrested by the vilest hypocrisy, and placed in duress, that he might enable himself to march triumphantly into Nauvoo, and bid defiance to the laws of the land. In view of the above grievances, this meeting feel that it is their bounden duty to resist, by every laudable means, all such unwarrantable attacks upon their liberties. Therefore-- _Resolved,_ 1st. That inasmuch as we honestly believe that the combination of people calling themselves Mormons, or Latter-day Saints, have given strong indications, in their recent movements, that they are unwilling to submit to the ordinary restraints of law, we are therefore forced to the conclusion that the time is not far distant when the citizens of this country will be compelled to assert their rights in some way. _Resolved,_ 2nd. That while we would deprecate anything like lawless violence, without justifiable cause, yet we pledge ourselves in the most solemn manner to resist all the wrongs which may be hereafter attempted to be imposed on this community by the Mormons, to the utmost of our ability,--peaceably, if we can, but forcibly, if we must. _Resolved,_ 3rd. That in the event of our being forced into a collision with that people, we pledge ourselves that we will stand by and support each other in every emergency up to the death. _Resolved,_ 4th. That we believe that it is also the interest of our friends in the neighboring counties and also neighboring states to begin to take a firm and decided stand against the high pretension and base designs of this latter-day would-be Mahomet. {7} _Resolved,_ 5th. That provided we must necessarily, for the well-being of this community, the protection of our dearest rights, and the preservation of our excellent institutions, adopt measures to humble the pride and arrogance of that audacious despot; we therefore call upon all good and honest men, without distinction of party or place, to come to the rescue. _Resolved,_ 6th. That we pledge ourselves in the most determined manner that if the authorities of the State of Missouri shall make another demand for the body of Joseph Smith, and our Governor shall issue another warrant to stand ready at all times to serve the officer into whose hands such warrant may come, as a _posse_, in order that it may not be said of us, in future, that the most outrageous culprits have been suffered "to go unwhipped of justice." _Resolved,_ 7th. That a corresponding committee be appointed to communicate with the different parts of this county, and also with other counties; and we would also recommend to all surrounding counties to appoint like committees for the purpose of a mutual interchange of views in regard to the subjects embraced in these proceedings. _Resolved,_ 8th. That as it has been too common for several years past for politicians of both political parties, not only of this county, but likewise of the state, to go to Nauvoo and truckle to the heads of the Mormon clan for their influence, we pledge ourselves that we will not support any man of either party in future who shall thus debase himself. _Resolved,_ 9th. That if the Mormons carry out the threats they have made in regards to the lives of several of our citizens, we will, if failing to obtain speedy redress from the laws of the land, take summary and signal vengeance upon them as a people. _Resolved,_ 10th. That when the Government ceases to afford protection, the citizens of course fall back upon their original inherent right of self-defense. In pursuance of the 7th resolution, the following gentlemen were appointed to act as a central corresponding committee at Carthage--namely, Captain Robert F. Smith, Major T. J. Bartlet, Harmon T. Wilson, Frank A. Worrel, and Walter Bagby. On motion of Henry Stevens, it was ordered that committees, consisting of two persons, be appointed in each election precinct of this county, for the purpose of communicating with the central committee at Carthage; and that those two may add to their number at discretion. On motion of Daniel Beaver, it was made the duty of the person whose name stands first on the list of each committee to act as chairman; and that all communications from the other committees, or from any other sources shall be added. {8} The following gentlemen were then appointed by the chair as committees in the several precincts, to wit:-- _Green Plains_--Edson Whitney and Levi Williams. _Bear Creek_--William White and Andrew Moore. _Chili_--Stephen Owen and Arthur Morgan. _Augusta_--William D. Abernethy and Alexander Oliver. _Saint Mary's_--William Darnell and Daniel Beaver. _Fountain Green_--Thomas Geddis and S. H. Tyler. _La Harpe_--Jesse Gilmer and Charles Comstock. _Camp Creek_--James Graham and Thomas Harris. _Appanooce_--John McCanley and John R. Atherton. _Montebello_--Samuel Steel and Benjamin B. Gates. _Warsaw_--Thomas C. Sharp and Mark Aldrich. On motion of Levi Williams, Colonel Root, of McDonough county, was added to the central corresponding committee of Carthage. On motion of Henry Newton, Esq., _Resolved,_ That the central committee of correspondence act as a general committee of supervision; and, in case of a contingency occurring requiring aid, that they immediately call on the precinct committees and upon all others favorable to our cause to furnish such aid as the exigency of the case may require. On the motion of Charles C. Stevens, the following supplementary resolutions were unanimously adopted:-- _Resolved,_ That the president of this meeting be requested to communicate with the Governor of Missouri, and respectfully request him to make another demand upon the authorities of this state for the body of Joseph Smith, commonly called the Mormon Prophet; and in the event of a requisition and an order for his arrest and delivery to the proper officers of the state of Missouri, we offer our services to enforce said order, and pledge ourselves to sustain the supremacy of the laws at all hazards and under all circumstances. _Resolved,_ That a copy of the proceedings of this meeting be forwarded to the publisher of the _Warsaw Message, Quincy Whig,_ and _Quincy Herald,_ for publication, with a request to them to add a note, soliciting all editors friendly to our cause in this state, Missouri, and Iowa Territory, to copy. It was then moved and seconded, That this meeting adjourn, subject to the call of the central corresponding committee. Edson Whitney, Chairman. W. D. Abernethy, Secretary. Editors throughout Illinois, Missouri, Iowa Territory, friendly to the Anti-Mormon cause, are requested to publish the proceedings, in today's paper, of a meeting held at Carthage on the 6th instant. {9} _Thursday, 7.--_I took home the letter written to Harrisburg [6] for the Church History, a small fragment of which only has been preserved, and is as follows:-- _Historical Sketch of the Church of Jesus Christ of Latter-day Saints._ Messrs. Editors,--The Church of Jesus Christ of Latter-day Saints was founded upon direct revelation, as the true Church of God has ever been, according to the Scriptures (Amos 3:7, and Acts 1:2); and through the will and blessings of God, I have been an instrument in his hands, thus far, to move forward the cause of Zion: therefore, in order to fulfill the solicitations of your letter of July last, I shall commence with my life. [Then follows a brief historical sketch of the Church from the birth of the Prophet to the settlement of the Saints at Nauvoo, much in the strain of the _"Wentworth Letter"_ already published in this HISTORY, (Vol. IV, Ch. XXXI); and for the reason that all the historical data in this I. Daniel Rupp sketch is contained in the _Wentworth Letter,_ it is thought unnecessary to reproduce it here, excepting the closing paragraphs which deal with conditions and prospects at Nauvoo, on the date at which we have arrived in our HISTORY, viz. September, 1843.--Editor.] Nauvoo, upon every point connected with increase and prosperity has exceeded the most sanguine expectations of thousands. It now contains near 3,500 houses, and more than 15,000 inhabitants. The charter contains, among its important powers, privileges or immunities, a grant for "The University of Nauvoo," with the same liberal powers of the city, where all the arts and sciences will grow with the growth and strengthen the strength of this beloved city of the Saints of the last days. Another very commendatory provision of the charter is that that portion of the citizens subject to military duty are organized into a body of independent military men, styled the "Nauvoo Legion," whose highest officer holds the rank and is commissioned lieutenant-general. This Legion, like other independent bodies of troops in this Republican Government, is at the disposal of the Governor of the state, and President of the United States. There is also an act of incorporation for an Agricultural and Manufacturing Association, as well as the Nauvoo House Association. Since the organization of this Church, its progress has been rapid, and its gain in numbers regular. Besides these United States, where {10} nearly every place of notoriety has heard the glad tidings of the Gospel of the Son of God, England, Ireland and Scotland have shared largely in the fullness of the everlasting Gospel, and thousands have already gathered with their kindred Saints to this the corner stone of Zion. Missionaries of this Church have gone to the East Indies, to Australia, Germany, Constantinople, Egypt, Palestine, the islands of the Pacific, and are now preparing to open the door in the extensive dominions of Russia. There is no correct data by which the exact number of members composing this now extensive and still extending Church of Jesus Christ of Latter-day Saints can be known. Should it be supposed at 150,000, it might still be short of the truth. Believing the Bible to say what it means and mean what it says, and guided by revelation, according to the ancient order of the fathers, to whom came what little light we enjoy, and circumscribed only by the eternal limits of truth, this Church must continue the even tenor of its way. Called at the office, and administered the laying on of hands to Sister Partington and her two children. Dreadful conflagration at Stuhlweissenburg, in Hungary. About six hundred houses destroyed. _Friday, 8.--_My wife being sick, I was at home all day. Stephen Markham started for Dixon with the court papers in relation to the writ of habeas corpus, and as a witness. I directed William Clayton to go to Augusta, Iowa, to get a deed signed by Mr. Moffit for the steamer _Maid of Iowa_. Muster day of the first cohort. The Twelve held a meeting in Boylston Hall, Boston. Present--Elders Heber C. Kimball, Orson Pratt, George A. Smith, Wilford Woodruff, John E. Page. _Saturday, 9.--_My wife a little more comfortable. William Clayton went to Augusta, got the deed signed by Mr. Moffit and his wife, and returned in the evening. General training of the Nauvoo Legion. The quorum of the Twelve met the church in Boston, at Boylston Hall, in conference. Sixteen branches were represented, containing 878 members. A great deal of {11} valuable instruction was given by the Twelve, and the hall, a very large one, was crowded. A number were baptized during conference, which lasted three days. The minutes of conference I here insert:-- _Important Conference of the Twelve, Held at Boylston Hall, Boston, September 9, 1843._ Present of the Quorum of the Twelve--Elders Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, John E. Page, Wilford Woodruff, George A. Smith. [_Reported by Wilford Woodruff._] Conference opened with prayer by Elder George A. Smith. After the various branches in the New England States were represented, Elder P. P. Pratt made a few remarks, of which the following is a synopsis: Some Elders tell us that they have taught the gathering according to the Scriptures. But it is not sufficient to teach the principle from the Scriptures alone; for if there was no other guide, the people would be left in doubt as to whether they should gather to Jerusalem, Africa, America, or elsewhere. It is right to teach the gathering according to the Scriptures, although some predictions of the Prophets are obscure; but we are not left to them alone. We know and all the Saints ought to know that God has appointed a place and time of gathering and has raised up a Prophet to bring it about, of which we are witnesses. Our message is that we are witnesses of the fulfillment of the predictions of the Prophets. We have not to lay down a long, round-about [system] of arguments and calculations. The specific time and place are pointed out, the stakes are driven, the foundations of the city and temple are laid, and a people already gathered. We therefore know where to go; and to reject the revelations of God, which have pointed out these things to us, only brings condemnation. If this is not the case, then our faith is vain, and our works and hopes are vain also. We worship a God who can inspire His servants to tell the people what to do. We have already got the opinions of men enough concerning the coming of Jesus Christ; but we need the voice of a Prophet in such a case and we have it. I am willing to risk my all upon it: and if the Elders understand the principle of gathering, and teach it correctly, the people will have the correct spirit of the gathering. It is time we come out and declared boldly and definitely what God had for the people. We want more than opinions--we want your works. He has said he would send a Prophet to prepare the way. And {12} let me ask these profound sectarians, why He has not done it? If the angels found a God in heaven able to give instructions, shield them from sword and famine, &c., why have we not found Him? Let the teachers bear the message they are entrusted with; and if the people wish then for Scripture, tell them that their message is in fulfillment of prophecy; but let them have the whole message. Elder E. P. Maginn said he for one had taught the gathering according to the Scriptures; but he considered all modern revelations Scripture as well as those given anciently. Elder Brigham Young addressed the meeting on the subject of our faith. We hear the Elders represent the feeling of the brethren concerning the gathering. This is right. The Spirit of the Lord Jesus Christ is a gathering spirit. Its tendency is to gather the virtuous and good, the honest and meek of the earth, and, in fine, the Saints of God. The time has come when the Lord is determined to fulfill his purposes. The people are apt to say that if they had lived in the days of Jesus Christ they would have received His work. But judge ye if the people are better now than then. They are not. When the full, set time was come, the Lord came in the flesh to do His work, whether the people were prepared or not; and He would not have come at all, if He had waited till the people were prepared to receive Him. It was decreed from all eternity that He should come, and He came. The people were not prepared then, nor are they any more prepared now. And now the full set time has come for the Lord God Almighty to set His hand to redeem Israel. We are not bound to make the people believe, but we are bound to preach the Gospel; and having done this, our garments are clear. The Lord does not require every soul to leave his home as soon as He believes. Some may be wanted to go to the isles of the sea, and some to go north, and some south. But He _does_ require them to hearken to counsel, and follow that course which He points out, whether to gather or stay to do some other work. The Spirit of the Lord and His work are on the alert, and those who keep up with the work must be on the alert also. The Spirit of the Lord will leave them who sit down and refuse to obey. When the Lord says, "Gather yourselves together," why do you ask Him what for? Had you not rather enjoy the society of Saints than sinners whom you cannot love? Is it not the principle of the Saints to mingle together and promote the great cause in which they are engaged? Perhaps some of you are ready to ask, "Cannot the Lord save us as well where we are as to gather together?" Yes, if the Lord says so. But if He commands us to come out and gather together, He will not save us by staying at home. Have you not received the Gospel? Yes. {13} Then do you believe what we say? Have you not received the Holy Ghost, by receiving the Gospel which we have brought unto you? Yes, thousands have; and it stands as a testimony that God has got a Prophet on the earth. You might have been baptized seventy times seven in any way except the way God had ordained and pointed out, and you would not have received the Holy Ghost. This also is a testimony to you. Are you engaged with us in this great work? "Yes, certainly," you answer, "heart and hand." "Can we do any good?" Yes, you can. The sectarian world send the Bible to the nations of the earth. The poor among them put sixpence, fifty cents or a dollar into the box to carry out that object; and can the Latter-day Saints do nothing? Let them do what God requires. He has required that we should build a house unto His name, that the ordinances and blessings of His kingdom may be revealed, and that the Elders may be endowed, go forth and gather together the blood of Ephraim--the people of God, from the ends of the earth. Can you get an endowment in Boston or anywhere, except where God appoints? No, only in that place which God has pointed out. Now, query--Could Moses have obtained the law if he had stayed in the midst of the children of Israel, instead of going up on to the mountain? The Lord said, "Go and do so and so; stand before Pharaoh; pull off thy shoes, for the place is holy." Moses obeyed, and obtained blessings which he would not have received if he had been disobedient. Has the Lord spoken in these last days, and required us to build Him a house? Then why query about it? If He has spoken, it is enough. I do not care whether the people gather or not, if they don't want to do so. I do not wish to save the people against their will. I want them to choose whether they will gather and be saved with the righteous, or remain with the wicked and be damned. I would like to have all people bow down to the Lord Jesus Christ; but it is one of the decrees of the Lord that all persons shall act upon their agency, which was the case even with the angels who fell from heaven. Now, will you help us to build the Nauvoo House and Temple? If so, you will be blessed: if not, we will build it without you. And if you don't hearken, you will not have the Spirit of the Lord; for the Spirit of the Lord is on the move. The Apostles tried to gather the people together in their day. Christ said He would gather the Jews oft as a hen gathereth her chickens under her wings, but they would not. Neither God nor angels care whether men hear or forbear: they will carry on their work; for the full, set time is come for God to set up His kingdom, and we go about it. We must build a house, and get an endowment, preach the gospel, {14} warn the people, gather the Saints, build up Zion, finish our work, and be prepared for the coming of Christ. Now, we want to send four missionaries to the Pacific Islands, and we want a little clothing, and beds, and money to pay their passage. Can you do something for them? This is not all. We want you to give all you have to spare towards building the Temple. We shall be able to build it, if we have to work with a sword in one hand. But perhaps you are afraid you will not have enough for yourself, when you get there; yet how easy it is for the Lord to take it away from you by fire or otherwise! Elder Maginn had an ivory cane. I asked him for it, but he declined making me a present of it. Not long after, he had it stolen from him in a crowd, and it now does neither of us any good. Perhaps your purse may slip through your pocket, or you may lose your property; for the Lord can give and take away. Jacob, with his faith, obtained all the best cattle his father-in-law had. If I had a wife and ten children, I would give all my money to build the Temple and Nauvoo House, and I would trust in God for their support. Yet I will be richer for it; for God would prosper me in business. Men are apt to serve God on Sunday, and neglect Him all the week. Who blesses you and all the people? God. But do the people acknowledge the hand of God in all these things? No; they turn away from Him, and do not acknowledge Him, or realize from whom their blessings flow. They know not who blesses them. It never comes into their hearts. So with the farmer. The blessings are constantly flowing to him, and he considers not whence they come. Let me tell you a secret. When the Lord shakes the earth, and every valley shall be exalted, and every mountain and hill shall be made low, He will bring gold for brass, silver for iron, brass for wood, and iron for stones. Then you will have no use for gold, for money and gods as you now have. You will not care so much about it; but the Lord will think as much of it then as now. But now we want some of the gods of the Gentiles--some of the gold and silver to build the Temple and Nauvoo House for the accommodation of the kings, princes and nobles of the earth, when they come to inquire after the wisdom of Zion, that they may have a place for their entertainment, and for the weary traveler to be refreshed. Let us have your gold to take to Nauvoo for this purpose. Is there wisdom in Zion? We think so, and the world begins to think so. Let the world come forward and translate the plates that have of late come forth, [7] if they have wisdom to do it. The Lord {15} intends to take away the gods of the Gentiles: He pulleth down and He buildeth up at His own pleasure. Sacrifice your gods for the building up of Zion. Administer of your substance. Send our missionaries to the islands of the seas. Don't be afraid of a dollar, or a hundred dollars, or even a thousand dollars. I would not. I have made a sacrifice of all I possessed a good many times. I am richer the more I give; for the Lord has promised and does reward me a hundredfold; and if I sacrifice all for the cause of God, no good thing will be withheld from me. I have taken this course to get rich. I have given all I had, and God has given many blessings in consequence. If I am too bold in asking, be too bold in giving. I ask, expecting to receive. Put your shoulders to the wheel with all your might. Give your all, and become rich by receiving a hundredfold. Adjourned until half-past two o'clock, when the meeting was opened by singing. Prayer by Elder Parley P. Pratt. Singing. Elder Parley P. Pratt said: I have a few remarks to make concerning the subject spoken of in the forenoon by Elder Brigham Young, who said we wanted all your gold, silver, and precious things. We not only want your all as pertaining to gold, silver, &c., but we want you, your wives and children, and all you have to be engaged in the work of the Lord. I don't know that I can give you a better pattern of what we want than the case of Joseph in Egypt. Israelites will get all they can. They are very great to go ahead. The Egyptians believed in dreams; and by the peculiar gift of interpretation of dreams, Joseph entered into a great scheme of speculation. He used the gift of interpretation to become great in the eyes of the Egyptians. He obtained great political influence, came out with gold ornaments, and rode in the king's chariot in great splendor. He laid up corn in great abundance during the seven years of plenty; and when the famine came, he got all their gold, silver, cattle, land, property, and, finally their persons. * * * God is the origin of power--the Sovereign. He made the people and the earth, and He has the right to reign. There will be good times and good government, when the world will acknowledge the God of heaven as the Lawgiver, and not till then; and if I could live under His government, I should be thankful, although I am a real Republican in principle, and would rather live under the voice of the people than the voice of one man. But it will be for the good and happiness of man when that government is established, which we pray for when we say, "Thy kingdom come, Thy will be done on earth as it is in heaven;" and until that time arrives we must pray for it. {16} This Joseph in Egypt--the speculator--what a great and good man he was! I love him, I admire his course, and I believe a little of his blood is in my veins. But had Joseph been like the religious world at the present day--had he said he had got religion and done with the world, he would not have rode the king's horse, worn his robe, or had to do with gold and silver; and he would have done no good, built no storehouses, and saved no corn, for fear of speculation. But he acted differently. And there is an ancient prediction respecting our modern prophet, Joseph--namely, that a prophet and seer should be raised up, and those who seek to destroy him shall be confounded. This has proved true. Upwards of thirty law suits have been brought against the Lord's anointed, and his persecutors have as often been confounded. He has been raised and supported according to the prophecy, to do a work on the earth, and the Lord has been with him. Every weapon formed against him has been broken. He has overcome all the lawsuits which have been brought against him, and no accusation has been sustained against him; yet he will lay a plan to speculate as large as ancient Joseph did; he will have power to buy up all the rest of the world. What Elder Young said is good. We want all he spoke of, and a great deal more, We do not want it for ourselves, but for you. We want you to use it; and we have a Prophet who tells how, when and where to use it. Take your means and unite your exertions in this work. We want you to take that course which will save you. Build up a city and temples, and enjoy them, and do as the Lord tells you, and hearken to counsel. We have prophets to tell us what to do, and we should get as much wisdom as the world. If they want a railroad built, all they have to do is to open books. The people subscribe stock, a railroad is soon built, and an income is realized. The Saints ought to be as well united as the world, and do the things that God has required, that a great nation may be saved from all nations. The old gentleman [Satan] that rules the nations has ruled long enough; and if I were an infidel, I would like to have the Lord raise up a Joseph, or a Daniel, or a Mordecai, or an Esther, to obtain political, temporal, and spiritual power, and cause a change for the good of the world. Thank heaven, he has begun to raise them up. He has raised up another Joseph to do the great work of God, and it will continue on until the saying goes forth that the Lord has built up Zion. The kingdom of God must be established, and it will be. I read that gold, silver, power, thrones, and dominions will be connected with the great work of God in the last days. Then let us wake up {17} to see what God says shall come to pass, and let us enlarge our hearts and prepare for the great and glorious work. Do the Saints here in Boston know that they are identified with the laying of the foundation, and establishing of a great and mighty kingdom, which is to include all the great and glorious work to be fulfilled in the last dispensation and fullness of times? And I prophesy, in the name of the Lord, that whether the Saints of Boston or any other place, stand for it or rise against it, numberless millions will celebrate that day when the foundation of this work was laid. Elder George A. Smith said: I am pleased with the many remarks which have been made this day. You can easily see a similarity between the two Josephs, and the revelations that are given for the salvation of the present generation. Joseph in Egypt, a savior of his father's house and the Egyptians: Joseph [Smith] at this day holds the keys of salvation not only to the Gentiles, but also to the house of Israel. I do not know but some may have reflections different from my own. I will, however, show how the Lord deals with mankind. Some may say, "Who can believe that God who dwells in heaven will condescend to speak to the people about building Him a house in this day of religion and science?" This may be considered simple in the eyes of many; but the day was when the salvation or damnation of the whole world hung upon as small a circumstance. "Noah, by faith, being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house, by which he condemned the world, and became heir of the righteous which is by faith." Had the editors of this day lived then, I think they would have said and written more against it than they have against Joseph Smith and the revelations he has received and published. We find God was in the habit of telling men to do many simple things, even to the giving of a law concerning the protection of birds' nests. You talk about God condescending to speak of small things in the last days, but it is only as it was in the days of Moses; for we read in the Bible how God commanded the children of Israel, when they found a bird's nest, (Deut. XXII:7) not to take the dam with the young: "But thou shalt in any wise let the dam go, and take the young to thee." Why? "That it may be well with thee, and that thou mayst prolong thy days." We see from this, that however small and simple the commandments of God appear to be, they are great in their results. Connecting this with the law of God to Israel concerning the eating of locusts, beetles and grasshoppers (Leviticus XI:22). "Even these of them ye may {18} eat; the locust after his kind, and the bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind." Is this as small business for the Lord to talk about as it is for Him to command the Saints to build a tavern or boarding house for visitors who constantly go to Nauvoo, which, when done, will do much good for the spreading of the work to all nations. What good could arise from a law of God permitting the eating of beetles and grasshoppers, I cannot say. All the prophecies have aimed at the gathering of the people, and saving them in the last days. But it is better never to have known the Master's will than to know it and not perform it; and my advice is, If you cannot take hold of the work and go through the whole course, stop and go no further. If you have not courage to go on at the expense of all things, it is better to turn back. We do not want to deceive you. Our traditions have taught us to be very religious, to wear long faces, never to tell an amusing story, nor to laugh, &c. This was the case with the long-faced Christians in Missouri, and they were the first to strike a dagger to our hearts. It is better for a man to act out what he is than to be a hypocrite. "Pure religion and undefiled before God and the Father, is this," says James, "to visit the fatherless and widows in their affliction, and to keep himself unspotted from the world." I do not like that religion which lies in a man's long face, or his coat or his hat. If I wear a strange hat, it is not because of my religion: for where the religion of a man is in the shape of a hat or coat, it is not very extensive anywhere else. Some of the Elders want to appear very big, and to be called great preachers; but whenever I have seen them trying to preach something large and mysterious, to get a name, I have concluded they have yet much to learn. I have been eleven years a member of this Church, and was a believer two years before I entered it; and during that time I have seen many Elders who like to preach large and mysterious sermons. As many are desirous of hearing mysteries, I will rehearse a short sermon of mysteries for their edification. Elder Kimball has had a long standing in the Church. He has preached much, done much good, brought many souls into the kingdom, had great influence, and is considered the most successful minister among us. Elder Amasa Lyman and myself went into Pike county, Illinois, to preach where the Elders had preached all the mysteries about beasts, heads and horns. They wanted us to preach mysteries. We told them we were not qualified to preach mysteries; but if they would send for Elder Kimball he would preach them. So they sent about forty miles {19} for Elder Kimball, and brought him down, they were so anxious to hear mysteries. When he came, he had a large congregation assembled. He arose and remarked that he understood they had sent for him to come and preach the mysteries to them. "I am well qualified, and fully competent to do it, and am happy to have the privilege. I want the attention of all." When every mind was stretched and eager to learn these great mysteries he said, "The first mystery I shall present before you is this, 'Look at Elder Amasa Lyman; he needs a pair of pantaloons and a new hat. But it appears you do not see it; consequently I want to open your eyes and reveal to you a great mystery; for an Elder in the Church has need of a hat and a pair of breeches as well as yourselves, and _especially_ when the Saints _know_ he is so much in need of them!'" He preached a few more mysteries of the same nature, and the result of this sermon was that Elder Lyman got a pair of pants and a new hat, and Elder Kimball and myself each a barrel of flour for our families. Elder Brigham Young arose and said: I will make an apology for my remarks in the former part of the day. Some may think I spoke very plainly; but the object I had in view was to teach you your duty, as I am aware the people are not made to feel it; and the apology I have to make is this: I will turn Thomsonian doctor, and give the composition without cream and sugar,--it matters not whether I get friends or foes. If this work does not live, I do not want to live; for it is my life, my joy, my all; and if it sinks, God knows I do not want to swim. I wish you to understand this--that he that gathereth not with us scattereth, and they have not the Spirit of God. We live in anticipation of the day when mobs cannot harm us, and they who have tasted the bitter cup feel to realize this hope. Wake up, ye Elders of Israel who have sought to build yourselves up, and not the kingdom of God, and put on your sword. Wake up, ye that have daubed with untempered mortar! Hearken and hear me; for I say unto you, in the name of Jesus Christ, that if you do not help us to build the Temple and the Nauvoo House, you shall not inherit the land of Zion. If you do not help to build up Zion and the cause of God, and help me and my brethren on our way when we want to go on the Lord's business, you shall not partake of the blessings which are laid up in store for the Saints. Many Elders seek to build themselves up, and not the work of the Lord. They will say "Put gold rings on my fingers; give me what I want;" and they care nothing about the Temple. This they should not do. I will not allow myself to do so; and when any one does this, no matter who he may be, even though he was one {20} of the Twelve, he will not prosper. Those of the Twelve and others of the Elders who have apostatized, I have known their hearts and their breathings. I have known their movements although they thought I did not know much. But I knew all about them; and when I see men preaching to build themselves up, and not Zion, I know what it will end in. But you may say you are young. I don't care if you are. Are you old enough to know what you are about? If so, preach and labor for the building up of the city of Zion; concentrate your means and influence there, and not scatter abroad. Instead of which, some of the Elders appear to be dumb and lazy, and care for nothing but themselves. Now, ye Elders, will you be faithful? If not, you will not be chosen, for the day of choosing is at the door. Why be afraid of a sacrifice? I have given my all many times, and am willing to do it again. I would be glad to hear the Lord say through His servant Joseph, "Let my servant Brigham give again all that he has," I would obey it in a moment, if it took the last coat off my back. A hymn was sung. Elder Kimball arose and said: I get up of necessity to say a few words. I am unwell, but I feel the importance of this work. I have been a member of this Church twelve years. I came out of the Baptist church and joined this with all my heart, as I was seeking after truth. I have passed through everything but death; in fact I have been brought into situations even worse than death. It has been my lot and privilege to sacrifice all I possessed from time to time; and we have come here to call for help to build the Temple and Nauvoo House. I have spent thirty dollars to get here, and have collected fifteen and that with much difficulty. We were commanded of the Lord to come: but it seems as though but few felt interested in it. Here I see four brethren going as missionaries to the Sandwich Islands, and destitute of means to help themselves. I could weep for them. I feel interested in this great work. We are seeking to bring about a work that could never before be performed. When the time is brought about that we are to receive our inheritances, the more faithful we are, the larger will be our reward. We have come out to reap, but do we have time to reap new grain? No; for it takes all our time to try to save that which is already reaped. We have reapers in the field, and we are trying to save the wheat. We want to get it on the barn floor, so that we may thrash it. We have come after it to warn you. You think Elder Young put the flail on rather heavy; but it is nothing to be compared with the thrashing you will get in Zion, and those who have the hardest heads will, of {21} course, have to be thrashed the hardest. But don't be troubled about the chaff when it comes to the barn, for God will prepare a great winnowing mill which will blow all the chaff away, and the wheat will be found before the mill: then it has to go through the smut machine, then ground, then put through the bolting machine, and many will bolt in going through. I speak in parables. I compare the Saints to a good cow. When you milk her clean, she will always have an abundance of milk to give; but if you only milk her a little, and don't strip her, she will soon dry up. So with the Saints: if they do but little in building up Zion, they soon have but little to do with. This was the case in Cincinnati. The night before arriving at Cincinnati, I had a dream while on the steamboat. I dreamt that I had a wagon with a rack on it, and an individual with me. We were going to a field of wheat of mine that had been cut, bound and shocked up, in order to haul into the barn. When we came to the field, I jumped off the wagon, and got over the fence to examine it, pulled off the cap sheaf, and behold it was oats. Pulling the bundles apart, I found there were clusters of rats. On further examination I found clusters of mice, and the oats were all eaten up. In my dream I was going to haul in wheat, but to my astonishment it was oats, and they were all eaten up by the rats and mice. I thought these rats and mice were the Elders and official members who had been in and lain on the Church at Cincinnati--lived on the wheat--eaten it up instead of building up new branches; so that when the Twelve came along, they could not get anything for the Temple or Nauvoo House, or hardly a place to stay. The rats had eaten up the wheat, so we had to go to the world for a home to stay while we were there. We do not profess to be polished stones like Elders Almon W. Babbitt, George J. Adams, James Blakeslee, and Eli P. Maginn, &c., &c.; but we are rough stones out of the mountain; and when we roll through the forest, and knock the bark from the trees, it does not hurt us, even if we should get a corner knocked off occasionally; for the more we roll about, and knock the corners off, the better we are; but if we were polished and smooth when we get the corners knocked off, it would deface us. Joseph Smith never professed to be a dressed, smooth, polished stone, but to have come rough out of the mountain; and he has been rolling among the rocks and trees, yet it has not hurt him at all: but he will be as smooth and polished in the end as any other stone, while many who were so very polished and smooth in the beginning get badly defaced and spoiled while they are rolling about. Elder Parley P. Pratt said--Some are going to Zion, and the rest {22} want to know what they shall do. The Lord, through Jeremiah (III, 14,15) says, "I will take you one of a city, and two of a family, and I will bring you to Zion; and I will give you pastors according to mine heart, which shall feed you with knowledge and understanding." Inasmuch as you hearken to counsel, you will know what the will of the Lord is concerning you in all things. Meet often together to worship God and to speak to each other of the things of God. Gather as soon as you can. Come up to the mountain of the Lord's house, and there learn of these things, that the Scriptures may be fulfilled. Elder Orson Pratt said--I do not know that I can say anything to impress the subjects which have been spoken upon more fully upon your minds than has been done. There are some things, however, I wish to mention. We have learned from what we have heard this day that great blessings will be given to the faithful when the Temple is finished. I will speak of some of the consequences that will follow, if we do not obey. When the Temple is reared, God will manifest Himself in a peculiar manner. If we are obedient, He has told us He will make manifest to us things we are ignorant of. He has said He will reveal things which pertain to this dispensation that have been hidden and kept secret from the foundation of the world. No former age or generation of the world have had the same things revealed: all other dispensations will be swallowed up in this. He declares, in His revelations, the consequences of not building the house unto His name within such a time. The Lord says, If you build the house in that time, you shall be blessed; but if not, you shall be rejected as a church with your dead, saith the Lord. So, if that house is not built, then in vain are all our cares; our faith and works, our meetings and hopes are vain also; our performances and acts will be void. The servants of God who are faithful and do their duty will get the blessing; and we are determined to do our duty, and lay these principles before the Saints, so that they may have the privilege of contributing. We will turn this responsibility upon the heads of the Saints; then our garments will be clear, and the Lord is able and will be willing to endow all the faithful in some other place. This Church, in its infancy, was directed to do a certain work, and the consequences pointed out. The Lord gave a revelation several years since to the Church to appoint our wise men, and send up our moneys by them to buy land; if not, we should not have an inheritance, but our enemies should be upon us. We went through and told the Saints these things; but did the churches do as God commanded? No, they did not. But the revelation was fulfilled, and the enemies of the Saints came upon them, and drove them from their houses and homes, {23} and finally from the State of Missouri. This was in consequence of their disobeying the commandments of God through His servant Joseph. Many suppose they must get direct revelation from God for themselves. Not so. He has a prophet, and he says the Church shall give heed to the words of the Prophet, as he is to hold the keys of the kingdom of God in this life and in the world to come. Then it is of much consequence that you give heed to his word. Says one, Suppose we are not satisfied that this is the work of God? You can ask God if the work is true, and He will give you a testimony. You can put every confidence in the Book of Mormon and in Joseph, the Prophet; and if you are not satisfied, go to God. I doubt in my own mind if men can stand what they will have to pass through, unless they do get a witness for themselves; and I pray you to give heed to the words which the Twelve have taught you, and ask God to help you. The conference was adjourned until ten o'clock tomorrow morning. _Sunday,_ 10th. Conference met according to adjournment. Meeting was opened by singing, and prayer by Elder Maginn; after which Elder Wilford Woodruff addressed the assembly from Amos III:7--"Surely the Lord God will do nothing, but he revealeth his secret unto his servants the prophets?" According to the testimony of the Scriptures in all ages of the world, whenever God was about to bring a judgment upon the world or accomplish any great work, the first thing he did was to raise up a Prophet, and reveal unto him the secret, and send him to warn the people, so that they may be left without excuse. This was the case in the days of Noah and Lot. God was about to bring judgments upon the people, and he raised up those Prophets who warned the people of it; yet they gave no heed to them, but rejected their testimony; and the judgments came upon the people, so that they were destroyed, while the Prophets were saved by pursuing the course marked out by the Lord. Jesus Christ testified to the Jews of the things that awaited them as a nation, the fall of Jerusalem, and their dispersion among the Gentile world; but they did not believe it. Yet the secret of all these things was revealed to the Prophets and Apostles. They believed it, and looked for its fulfillment; and it came to pass as it was predicted, though contrary to the expectation of the Jewish nation. In like manner do we look for the certain fulfillment of those tremendous events upon the heads of the Gentile world which have been spoken of and pointed out by all the holy Prophets and Apostles since the world began, they having spoken as they were moved upon by the power of God and the gift of the Holy Ghost, events which more deeply {24} concern the Gentile world than the overthrow of Jerusalem and the dispersion of the Jews did the Jewish nation; for while they stumbled at the stone they were broken; but when it falls upon the heads of the Gentile world, it will grind them to powder. The full set time is come for the Lord to set His hand to accomplish these mighty events; and as He has done in other ages, so has He done now--He has raised up a Prophet, and is revealing unto him His secrets. Through that Prophet He has brought to light the fullness of the everlasting Gospel to the present generation, and is again once more for the last time establishing His Church upon the foundation of the ancient Apostles and Prophets, which is revelation, Jesus Christ being the chief corner stone. In the Church is now found judges as at the first, and counselors as at the beginning; also Apostles, Prophets, Evangelists, Pastors, and Teachers, with gifts and graces, for the perfecting of the Saints, the work of the ministry, and the edifying of the body of Christ. The Lord has raised up His servants, and sent them into the vineyard to prune it once more for the last time, to preach the Gospel of Jesus Christ, and to warn the nations, that they may be left without excuse in the day of their visitation; also to gather the honest in heart and the meek of the earth, that Zion may be built up, and the sayings of the Prophets fulfilled. One of the secrets that God has revealed unto his Prophet in these days is the Book of Mormon; and it was a secret to the whole world until it was revealed unto Joseph Smith, whom God has raised up as a Prophet, Seer, and Revelator unto His people. This record contains an account of the ancient inhabitants of this continent and of the cities with which they overspread this land from sea to sea, the ruins of which still remain as standing monuments of the arts, science, power, and greatness of their founders. It also points out the establishing of this our own nation, with the conditions for its progress, and those predictions contained in the Book of Mormon--the stick of Joseph in the hand of Ephraim, will as truly be fulfilled as those contained in the Bible--the stick and record of Judah; and both these sticks or records contain prophecies of great import concerning the Gentile nations, and especially this land and nation, which are not yet fulfilled, but must shortly come to pass: yea, their fulfillment is nigh, even at the doors. Though the secrets which God is revealing through His servant the Prophet in these last days may be unpopular and unbelieved in by the world, yet their unbelief will not make the truth of God of none effect, any more than it did in the days of Lot and Noah, or at the fall of Jerusalem. When Jesus Christ said there should not be left one stone upon {25} another in the temple that should not be thrown down, the Jewish nation did not believe it, neither would they receive such testimony; but they looked at outward circumstances, and were ready to say, "Who can prevail against us? What nation like unto our nation? We have held the giving of the law, the oracles, and the Urim and Thummim; the lawgiver has never departed from between our feet; we have held the power of government from generation to generation; and what nation hath power now to prevail against us?" Through this order of reasoning they were blinded, and knew not the day of their visitation: they understood not the things that belonged to their peace; they rejected their Lord and King, contended against the word and testimony, and finally put Him to death on the cross, with many who followed Him. But this did not hinder the fulfillment of His predictions concerning that nation. The words of the Lord had gone forth out of His mouth, and could not return unto Him void. The things that belonged to their peace were hid from their eyes, and they were counted unworthy as a nation. The kingdom was to be rent out of their hands and given to another; the die was cast, and judgment must come. Jerusalem was soon surrounded by the Roman army, led on by the inspired Titus; and a scene of calamity, judgment, and woe immediately overspread the inhabitants of that city, which was devoted to destruction,--such a calamity as never before rested upon the nation of Israel. Blood flowed through their streets; tens of thousands fell by the edge of the sword, and thousands by famine. Women were evil towards the children of their own bosoms in the straitness of the siege, the spectacle of which shocked the Roman soldiers as they entered the city. The Jews were crucified in such numbers by their enemies that they could find no more wood for crosses, or room for their bodies; and while despair was in every face, and every heart sinking while suffering under the chastening hand of God, their enemies rushed upon them in the city to strike the last fatal blow; and, as their last resort, they rushed for safety into the temple, which was soon on fire, and they sank in the midst of the flames with the cry of their sufferings ascending up on high, accompanied by the smoke of the crackling spires and towers. The remaining population were sold as slaves, and driven like the dumb ass under his burthen, and scattered, as corn is sifted in a sieve, throughout the Gentile world. Jerusalem was razed from its foundations, the ruins of the temple thrown down, and the foundation thereof ploughed up, that not one stone was left upon another. Christ said that Jerusalem should be trodden down of the Gentiles until the times of the Gentiles be fulfilled, which has been the case to the very letter until the present generation. {26} Will not God in like manner as truly and faithfully bring to pass those great, important and tremendous events upon the heads of the Gentile world which have been proclaimed by the Prophets Isaiah, Jeremiah, Ezekiel, Daniel, and many other holy Prophets; also by Christ and the Apostles on the continent of Asia, as well as by Lehi, Nephi, Alma, Moroni, and others on this continent--all of whom have proclaimed these things as they were moved upon by the Spirit of inspiration, the power of God, and the gift of the Holy Ghost? The Apostle says that "No prophecy of the Scripture is of any private interpretation, for the prophecy came not of old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost." Isaiah's soul seemed to be on fire, and his mind wrapt in the visions of the Almighty, while he declared, in the name of the Lord, that it should come to pass in the last days that God should set His hand again the second time to recover the remnant of His people, assemble the outcasts of Israel, gather together the dispersed of Judah, destroy the tongue of the Egyptian sea and make men go over dry-shod, gather them to Jerusalem on horses, mules, swift beasts, and in chariots, and rebuild Jerusalem upon her own heaps; while, at the same time, the destroyer of the Gentiles will be on his way; and while God was turning the captivity of Israel, he would put all their curses and afflictions upon the heads of the Gentiles, their enemies, who had not sought to recover, but to destroy them, and had trodden them under foot from generation to generation. At the same time the standard should be lifted up, that the honest in heart, the meek of the earth among the Gentiles, should seek unto it; and that Zion should be redeemed and be built up a holy city, that the glory and power of God should rest upon her, and be seen upon her; that the watchman upon Mount Ephraim might cry--"Arise ye, and let us go up unto Zion, the city of the Lord our God;" that the Gentiles might come to her light, and kings to the brightness of her rising; that the Saints of God may have a place to flee to and stand in holy places while judgment works in the earth; that when the sword of God that is bathed in heaven falls upon Idumea, or the world,--when the Lord pleads with all flesh by sword and by fire, and the slain of the Lord are many, the Saints may escape these calamities by fleeing to the places of refuge, like Lot and Noah. Isaiah, in his 24th chapter, gives something of an account of the calamities and judgments which shall come upon the heads of the Gentile nations, and this because they have transgressed the laws, changed the ordinance, and broken the everlasting covenant. The Apostle Paul says to his Roman brethren, that if the Gentiles do not continue in the {27} goodness of God, they, like the house of Israel, should be cut off. Though Babylon says, "I sit as a queen, and am no widow, and shall see no sorrow," the Revelator says, "Therefore shall her plagues come in one day, death and mourning and famine; and she shall be utterly burned with fire, for strong is the Lord God who judgeth her." Jesus communicated the parable of the fig-tree, which in putting forth its leaves betokens the approach of summer; and so likewise, when we see the signs in the sun, moon, and stars, and in the heavens and the earth of which He spoke, we might know that His coming is near--that the generation in which those signs appeared should not pass away till all should be fulfilled. These things are about to come to pass upon the heads of the present generation, notwithstanding they are not looking for it, neither do they believe it. Yet their unbelief will not make the truth of God of none effect. The signs are appearing in the heavens and on the earth, and all things indicate the fulfillment of the Prophets. The fig-tree is leafing, summer is nigh, and the Lord has sent his angels to lay the foundation of this great and important work. Then why should not God reveal His secrets unto His servants the Prophets, that the Saints might be led in paths of safety, and escape those evils which are about to engulf a whole generation in ruin? _Monday,_ 11. Conference met at Boylston Hall at nine o'clock, a.m. Present of the quorum of the Twelve, Elders Brigham Young, Parley P. Pratt, Orson Pratt, John E. Page, Wilford Woodruff, George A. Smith, Heber C. Kimball, and Orson Hyde. Opened with prayer by Elder Page. Elder Brigham Young stated the object of the meeting. The first item of business is the spread of the Gospel of salvation. I want to state what devolves upon the Twelve. Nine years ago a revelation was given which was fulfilled in 1835; and when fulfilled, the Prophet lifted up his head and rejoiced before the Lord. Previously, the responsibility of spreading the Gospel rested on him; now it is on the Twelve. This is the relation we hold between the living and the dead--to direct how you may escape. Last winter we were directed to send men to the nations of the earth. Elder Addison Pratt had been to the Sandwich Islands, and proffered his services. We have power to ordain them, and call upon the Church to assist in sending them. Here are four men willing to go, and we do not wish them to cease trying, unless it be to die trying. One of them is ill. If he stays, he will die. I would go, or die trying. We call on the churches to fit out these men with necessaries. Elder Eli P. Maginn and Elder Philip B. Lewis we call on to fit them out. If {28} Elder Lewis does not, Maginn will do it himself. This takes the responsibility from us. If the Saints will not help, the curse of God will rest upon them. If the Temple at Nauvoo is not built, we will receive our endowments, if we have to go into the wilderness and build an altar of stone. If a man gives his all, it is all God requires. Brother Kimball has received one dollar since he came to Boston, and seventeen dollars and a half before, towards building the Temple. A book is kept of all sums given. This book will also be opened. All is recorded. I have received twenty-three dollars, and I have spent about forty-five or fifty dollars. I am rich, and expect to be so throughout all eternity, with the help of God and my brethren. I can get home, if I can sell land. Some of the Twelve are more destitute; but they are the best set of boys you ever saw. During the persecution in Missouri, when the mob came against Far West, Elder Kimball stood near me in one of the companies; and every time they formed, he rammed down another ball into his old musket, until he got five balls in. We are a good-feeling set of men, because of the Spirit which is in us. What produces it? The impulse of the heart. We should feel the same on the desert of Arabia, or on the islands of the sea; we feel happy wherever we are. When we ask for victuals, and get turned away, as we often have been, we feel just as well. The Spirit which is in me prompts me to look forward to something better. We have a prospect of selling shares of the Nauvoo House, and of obtaining subscriptions for the Temple, and we feel better. Here are twelve men, and I defy all creation to bring a charge of dishonesty against them. We had to give security for the faithful performance of our duty as agents for the Nauvoo House and Temple. This has been heretofore unheard of in the Church. I glory in it. The financial affairs of the Church rest on our shoulders, and God is going to whip us into it. When men are in future called to do like Brigham, I will be one to bind them; this is a precedent. We are the only legally authorized agents of the Church to manage affairs, give counsel to emigrants how to dispose of goods, &c. Some men come into this Church through designing purposes. Mr. Cowen, who lives about 30 miles above Nauvoo, wanted Brother Joseph to make a settlement at Shoquokon. Several of the brethren went there and preached, and some families moved up with the intention of settling. Mr. Cowen was all love--a charming fellow, and calculated to magnetize. He is now in the Eastern country, and going amongst the brethren. He gives one a kiss, and says he, "I am not a Mormon, but expect to be: Brother Joseph and myself are confidential friends. Can't you lend me five hundred dollars? I have got land, and I will give you {29} a mortgage." At the same time, he knew quite well that his land was in a perfect swamp, and that the place was not fit for a settlement. Even the captains of steamers could with difficulty be persuaded upon to call there, either on account of goods or passengers. His name is John F. Cowen, and he stands five feet six inches high. There are others. I would ask the Latter-day Saints, Do you know your benefactors? Do you know the source from whence you derive your knowledge? Take in the publications and periodicals of the Church. They give you intelligence of all matters pertaining to this dispensation with revelations for the guidance of the Church. I know that men who go through the world with the truth have not much influence; but let them come with silk velvet lips and sophistry, and they will have an influence. It is your privilege to be discerners of spirits. If you don't know me or the Twelve, walk with us fifty years, and perhaps you will know us then; and if such a man as Cowen comes along, will you trust him or me? No power can hide the heart from the discerning eye. If we are ignorant, what knowledge have the rest of the people? I sit down with all my ignorance, and read people's hearts as I see their faces, and they can't help themselves. No one has ever stepped aside but I have known it. I know the result of their actions, and they cannot help themselves. If you find out my heart, you are welcome to it. If any of the Twelve take a wrong path, or a course by themselves, I know the path, and know the end of it. They are soon in the ditch, crying for help. I sit down and let others run. I strike with a crooked stick to hit the whole. Now, the Twelve must be helped home, and there must be something for the Temple and the Nauvoo House. We have got a plot of the city of Nauvoo for lithographing. If any wish to advance the money to lithograph, and have a few thousands struck off, they shall be paid till they are satisfied. There was not wealth enough in New York and the regions round about. [He here exhibited the map of Nauvoo.] He concluded with a few remarks relative to the circumstances of Elder Hyde, who had just returned from his mission to Jerusalem. Elder Parley P. Pratt spoke as follows:--In the middle of last April I arrived at Nauvoo houseless and with a large family. Brother Joseph said to me, "Brother Parley, stay at home and build a house." I was behindhand in instructions and information, while others had been at home learning the great things of God. I have now come East principally on business, though I always have a mission, wherever I am. I speak for my brethren: they have an absolute claim; it belongs to them, and they want it. It is justly theirs. I ask for nothing for myself. Elder Heber C. Kimball said, I suppose you all understand what {30} Elder Young has said, and I consider his counsel good. He is my superior and my head in the council of the Twelve. If I go astray, it will be through ignorance. We must be subject to the powers that be; and there are no powers but what are ordained of God; and if we reject their counsel, we shall be damned. Some of our finest-looking and smartest men have fallen. I consider those trees in the forest which have the largest and highest tops are in the greatest danger: they are blown down; and there is no way of restoring them but to cut them off. Let the stump go back, and new sprouts come out. Those who have most responsibility are in most danger. We must be careful how we treat God's officers. No man ever fell, unless it was through rejecting counsel. I as well as my brethren see this. My superior knows more than I, because he is nearer the fountain. To get knowledge, begin at the foot of the stream, and drink all up till you get to the fountain, and then you get all the knowledge. It is necessary for the people here to obey counsel. God has sent me forth, through his servants, to take my part in this great work, and the work is true. I know there are but few in this Church who will be able to walk in this narrow path. We must keep the celestial law in the flesh. The more simple we teach, the better for us. It is a wrong idea of Elders whipping sects. Try and win the people; salt both sheep and shepherd too; get them up so that they will lick the salt out of your hands. [An infidel here handed money to Brother Kimball, who prophesied that he would be a Saint and an Elder, and all his family should be Saints.] Give them good salt, gain the affections of the shepherd, and the whole flock will come. Now, we get sheep up to lick; and when the old shepherd of the sheep comes up to lick salt, the Elders will hit him over the head with a cane. Their religion is as dear to them as ours to us. Don't feed too much salt at once, but give a little at a time, or they are cloyed. Elders of Israel, be wise! Give short discourses, as long ones cloy your hearers, who will say, "A good discourse, but I got tired." Never infringe on the right of other people, and never tear down other people's houses until you have built a better. We are sent to preach repentance, and let people alone. How do you like to go into other Churches and hear them abuse us? Do as you would be done by. Persuade men, and not compel them, unless the time spoken of by the Savior comes, when the Lord shall say unto His servants "Go out into the highways and hedges, and compel them to come in, that my house may be filled." (Luke 14 ch., 23-25.) Let men be humble, kind and affectionate. Footnotes: 1. William H. Folsom named above afterward became prominent as an architect in Utah. He was born in Portsmouth, New Hampshire, in March, 1815, and died in Salt Lake City, 1901, at the advanced age of 86 years. When a boy he moved to Buffalo N.Y. with his parents. When in his twenty fifth year he heard a Mormon Elder preach and was converted to the gospel and joined the Church. As a consequence of this act he was ostracized by his people. He took his family and moved to Nauvoo and established himself as an architect and builder, and assisted in the construction of the Nauvoo Temple. Brother Folsom was expelled from Nauvoo at the time of the general exodus of the Saints and settled for a time at Keokuk. He subsequently moved to Council Bluffs, and in 1860 went on to Salt Lake valley. His ability as an architect and builder was soon required by President Brigham Young. President Young conceived the general plan of the now celebrated "Mormon Tabernacle" at Salt Lake City, but William Folsom took President Young's suggestions and worked out the plans. While others scouted the idea of the structure, Folsom had faith in it, and as a consequence he has associated his name inseparably with the building, that stands as one of the world's centers of interest and curiosity. He was the architect and superintendent of construction of the Manti Temple, and was an able assistant in the construction of all the Temples in Utah. He was the designer of the Salt Lake Theater, and of many other buildings that are this day admired for their architectural grace and durability. 2. This was Austin Cowles, for some time counselor in the Nauvoo stake of Zion (HISTORY OF THE CHURCH, Vol. IV, p. 323) and subsequently a member of the High Council. The nature of the charges made against George J. Adams at this time is not known. 3. This article is much of the complexion of one published many years later--1882--by Josiah Quincy of Boston, who visited the Prophet about eight or nine month later, and published an account of his visit, and his impression of the Prophet his "Figures of the Past," under the title "Joseph Smith at Nauvoo." 4. This was an adjourned meeting from one of the same character which had met at the same place of the 19th of August previous, which after hearing Anti-Mormon addresses and appointing committees to draft resolutions against the Mormons, adjourned to meet again on the above date, 6th of September. (See HISTORY OF THE CHURCH, Vol. IV pp. 537-8). 5. The former chairman was Major Reuben Groves. (See minutes of the 19th of August, above note.) 6. This was a Brief Historical Account of the Rise and Progress of the Church prepared for one I. Daniel Rupp, of Harrisburg, Penn. It was published in 1844, a "History of Religious Denominations," p. 409. 7. Having reference to certain plates known as the "Kinderhook Plates," found at Kinderhook, Illinois, April, 1843. See this HISTORY, Vol. V., pp. 372-378. {31} CHAPTER II. MOVEMENTS OF APOSTLES IN THE EAST--THE NAUVOO MANSION--ROCKWELL ACQUITTED--SPECIAL CONFERENCE AT NAUVOO--DISCOURSE OF THE PROPHET ON THE DEMISE OF JAMES ADAMS. [Sidenote: The Drought of 1843] _Sunday, September 10, 1843_.--Cold, and considerable rain. Kindled a fire in the office for the first time this fall. This is the first rain of any consequence since the first of June. There have been occasional--say three or four slight showers, but not enough to wet the potato hills, and the vegetables in the gardens have generally stopped growing, on account of the drought. Even corn is seriously injured,--much of it by a worm in the ear. Early potatoes are scarcely worth digging. _Monday, 11_.--Early in the morning a petition was presented to me, as Lieut.-General, to devise means to get the public arms of the State for the Legion; whereupon I appointed William W. Phelps, Henry Miller, and Hosea Stout a committee to wait on Governor Ford on the subject. Election for probate justice; weather cold; people cold. Greenleaf received most of the votes in Nauvoo--say seven hundred votes. Six, p.m., I met with my Brother Hyrum, William Law, Newel K. Whitney, and Willard Richards in my private room, where we had a season of prayer for Brother Law's little daughter, who was sick, and Emma, who was somewhat better. _Tuesday, 12.--_Rainy day. [Sidenote: Woodruff in a Train Wreck.] {32} Elder Woodruff left Boston for Portland by railroad and while passing through Chester woods, the engine was thrown off the tracks, and with the baggage cars smashed to pieces. Several of the passenger cars mounted the ruins, but none of the passengers were injured, except two very slightly. The engineer, however, was killed instantaneously. Elder Woodruff, with most of the passengers, remained all night in the woods, and found it very cold. _Wednesday, 13_.--I attended a lecture at the Grove, by Mr. John Finch, a Socialist, from England, and said a few words in reply. The following article appears [this day] in the _Neighbor_, copied from The New Haven, Conn., _Herald_.-- NAUVOO AND JOSEPH SMITH. A gentleman of this town, (New Haven, Conn.) of undoubted veracity, who has lately spent several weeks at Nauvoo and among the Mormons, informs us that the general impression abroad in regard to that place and people is very erroneous. During his residence there he became quite familiar with their manners, principles, and habits, and says there is not a more industrious, moral, and well-ordered town in the country. Society is as much diversified there as it is here, the Mormons constituting about two-thirds of the population, while all religious sects are as freely tolerated as in any other part of the State. He was at the late trial and acquittal of Joseph Smith, and says that the charges against him were of the most frivolous and unsubstantial nature. He [Joseph Smith] is an agreeable man in conversation, is respected by those who know him, and is 'as much sinned against as sinning.' He only claims the privilege of exercising and enjoying his own religion,--a privilege which he and his followers cheerfully award to others. They invite immigrants to come among them, and receive those who design to enter into the Mormon community with great attention and kindness. Houses are prepared for their reception, to which they are conducted on their arrival by a committee appointed for that purpose, whose next business is to attend to their immediate wants and see them comfortably situated. Education is by no means neglected, proper schools and teachers being provided, and temperance reigns throughout. It has now about 15,000 to 18,000 inhabitants, and promises to become a place of extensive business, four or five steamboats stopping there every day. {33} The gentleman remarked to us that he wished he could speak as well of his own native town as he could of Nauvoo. This is news to us, as no doubt it will be to many; but no one who knows him can doubt the integrity of our informant. [Sidenote: The Prophet on Socialism.] _Thursday, 14.--_I attended a second lecture on Socialism, by Mr. Finch; and after he got through, I made a few remarks, alluding to Sidney Rigdon and Alexander Campbell getting up a community at Kirtland, and of the big fish there eating up all the little fish. _I said I did not believe the doctrine._ Mr. Finch replied in a few minutes, and said--"I am the voice of one crying in the wilderness. I am the spiritual Prophet--Mr. Smith the temporal." Elder John Taylor replied to the lecture at some length. _Friday, 15._--I put up a sign, "Nauvoo Mansion." [Sidenote: "Nauvoo Mansion" Made a Hotel.] In consequence of my house being constantly crowded with strangers and other persons wishing to see me, of who had business in the city, I found myself unable to support as much company free of charge, which I have done from the foundation of the Church. My house has been a home and resting-place for thousands, and my family many times obliged to do without food, after having fed all they had to visitors; and I could have continued the same liberal course, had it not been for the cruel and untiring persecution of my relentless enemies. I have been reduced to the necessity of opening "The Mansion" as a hotel. I have provided the best table accommodations in the city; and the Mansion, being large and convenient, renders travelers more comfortable than any other place on the Upper Mississippi. I have erected a large and commodious brick stable, and it is capable of accommodating seventy-five horses at one time, and storing the requisite amount of forage, and is unsurpassed by any similar establishment in the State. There was an officers' drill in Nauvoo. {34} Rhoda Ann, daughter of Willard and Jenetta Richards, was born at fifteen minutes to three, p.m., in Nauvoo. [Sidenote: Legion Parade and Inspection.] _Saturday, 16.--_General parade of the Nauvoo Legion near my farm. Went in company with my staff to the muster, was met by an escort, and arrived before the Legion about noon. I was received and saluted with military honors. The Legion was dismissed at about one, p.m., for two hours, and I rode home to dinner. I returned about twenty minutes after three, attended the review, and with my staff inspected the Legion; after which, I took my post and gave orders. After the inspection, I made a speech to the Legion on their increasing prosperity, and requested the officers to increase the Legion in numbers. I was highly gratified with the officers and soldiers, and I felt extremely well myself. About sundown the Legion was dismissed. I rode home with my staff, highly delighted with the day's performance, and well paid for my services. _Sunday, 17.--_I was at meeting; and while Elder Almon W. Babbitt was preaching, I took my post as Mayor outside the assembly to keep order and set an example to the other officers. After preaching, I gave some instructions about order in the congregation, men among women, and women among men, horses in the assembly, and men and boys on the stand who do not belong there, &c. In the evening Mr. Blodgett, a Unitarian minister, preached. I was gratified with his sermon in general, but differed in opinion on some points, on which I freely expressed myself to his great satisfaction,--_viz._, on persecution making the work spread, like rooting up a flower garden or kicking back the sun! _Monday, 18.--_I received a letter from Governor Ford as follows:-- {35} _Letter of Governor Ford to the Prophet._ SPRINGFIELD, September 13, 1843. DEAR SIR,--In answer to your letter, I have the honor to reply, that I will consider it my duty to prevent the invasion of this State, if in my power, by any persons elsewhere for any hostile purposes whatever. From information in my possession, I am of opinion that there is but little danger of any such invasion. It is altogether more likely that some other mode of annoyance will be adopted. My enemies here, I think, are endeavoring to put something of the kind on foot. I am, most respectfully, Your obedient servant, THOMAS FORD. I attended a council at my old house. [Sidenote: Conference in Nova Scotia.] A conference was held at Preston, Halifax County, Nova Scotia. 1 Elder, 1 Teacher, 1 Deacon, and 14 members were represented. Robert Dixon, president; J. Jermen, clerk. David Greenleaf was elected probate judge for the county of Hancock, by a majority of 598 votes. _Tuesday, 19.--_I directed Brother Phelps to answer the letter recently received from the Governor, and to enclose a copy of the resolutions passed at the meeting of the mobocracy at Carthage; which he did. Wrote a letter to J. B. Backenstos. A portion of the Twelve were present at a general muster of the independent companies of Boston. Saw a sham battle, in which thirty-five brass cannon were discharged seven times. One party was commanded by the Governor of Mass., and the other by the officer next in rank. _Wednesday, 20.--_Visited my farm, accompanied by my Brother Hyrum. The _Neighbor_ has the following:-- PORTER ROCKWELL. A few short months ago, it was heralded through this State that Porter Rockwell was the individual who attempted to murder ex-Governor Boggs, of Missouri. It was confidently stated that Joseph Smith {36} was accessory before the fact. The thing was swallowed as a precious morsel by the enemies of Mormonism. It was iterated and reiterated by the public journals, and the general expression of a certain class was that Mr. Smith ought to be hung; there was no doubt of his guilt; he was one of the most inhuman, diabolical, dangerous, and malignant persons in the universe; and when a requisition was made for him by the Governor of Missouri, it was considered worse than "arson" or "treason" that he should be acquitted by the legal authorities of this State, under _habeas corpus;_ and afterwards, when Porter Rockwell was taken, it was exultingly stated that they had got the scoundrel, and that he would now receive the due demerit of his crime. How stands the matter when it is investigated--investigated by a Missouri court? The following will show:-- The last _Independence Expositor_ says:--"Orin Porter Rockwell, the Mormon confined in our county jail, some time since, for the attempted assassination of ex-Governor Boggs, was indicted by our last grand jury for escaping from our county jail some time since, and sent to Clay county for trial. Owing, however, to some informality in the proceedings, he was remanded to this county again for trial. There was not sufficient proof adduced against him to predicate an indictment for shooting ex-Governor Boggs, and the grand jury therefore did not indict him for that offense."--[_St. Louis New Era_.] It appears, then, after all the bluster, the hue-and-cry about Mormon outrages, Mormon intrigue, "blood," "arson," and "murder," that "there was not sufficient proof adduced against him to predicate an indictment for shooting ex-Governor Boggs, and the grand jury therefore did not indict him for that offense." This speaks for itself: it needs no comment. We are glad, for the sake of suffering innocence, that Mr. Rockwell stands clear in the eyes of the law. Thus it seems that after exerting all their malice and hellish rage to implicate the innocent, they can find no proof against him. But yet he must be again incarcerated, without proof, for another hearing. This is Missouri justice. If he was guilty of breaking jail, why not try and punish him for that before that court? Where is the necessity of remanding him to another county for another hearing? It is evident that they wish to immolate him, and, by offering him as a sacrifice, glut their thirst for innocent blood. [Sidenote: Pacific Island Mission.] I answered Governor Ford's letter received on the 18th. Elder Brigham Young instructed Elder Addison Pratt to go and engage a passage for himself and Elders Noah Rogers, Knowlton F. Hanks, and B. F. Grouard, as missionaries to the Pacific Islands, {37} although they had not one-tenth of the means on hand to pay their passage. In the evening, Elders Brigham Young, Heber C. Kimball, Orson Pratt, Wilford Woodruff, George A. Smith, and John E. Page visited Mr. O. S. Fowler, the phrenologist, who examined their heads and gave their phrenological charts. _Thursday, 21.--_Made affidavit with Willard Richards and William Clayton to Auditor of State _v._ Walter Bagby. About eleven, a.m., called with my Brother Samuel H. to see about getting a copy of his blessing, and wished Doctor Richards much joy in his new daughter. About noon, went on board the _Maid of Iowa,_ with William Clayton, clerk of the boat. One, p.m., the thermometer stood at 100 deg. in the shade. _Friday, 22.--_The Twelve visited the Navy Yard and Harbor of Boston, the _Mississippi_ steamship, the ropewalk, the Bunker-hill monument, the State-house, and the State's prison. In the evening they addressed the Saints in Boylston Hall. Elder Addison Pratt, accompanied by Elder Philip B. Lewis engaged a passage to the Society Islands at $100 each for himself, Noah Rogers, Knowlton F. Hanks, and B. F. Grouard. _Saturday, 23.--_Elder Stephen Markham returned from Dixon, the trial of Reynolds and Wilson being postponed till May next. [Sidenote: Report from the Pinery.] Bishop George Miller returned from the Pinery. He reports the water in Black River so low that they could not get their raft into the Mississippi. I had an interview with Elder Orson Spencer, from whom I borrowed $75 for the Temple. [Sidenote: Stewardship vs. Common Stock.] _Sunday, 24.--_I preached on the stand about one hour on the 2nd chapter of Acts, designing to show the folly of common stock. In Nauvoo every {38} one is steward over his own. After preaching, I called upon the brethren to draw stone for the Temple, and gave notice for a special conference for the 6th of October next. Adjourned the meeting about one, p.m., on account of the prospect of rain. Judge McBride and a lawyer from Missouri were present at the meeting. _Monday, 25.--_Wet day. At home. Held a conversation with the Missouri lawyer. _Tuesday, 26--_Held Mayor's Court, and tried the case of "Dana _v._ Leeches." No cause of action. Called at the store about six, p.m., and directed the clerk to issue papers in the case of "Medagh _v._ Hovey." _Wednesday, 27.--_The _Neighbor_ of this date has the following editorial:-- CONCERNING HORSE THIEVES. We find that the _Quincy Whig_ has some very righteous remarks to make concerning the Mormons, emanating from the purest principles of patriotism. (?) The editor has had some "_private_ conversation" with some individual or individuals about certain charges brought against the Mormons, particularly that of screening horse thieves. We think that the _Whig_ has not done itself much credit in advocating the principles contained in those resolutions. We leave that, however, for a discerning public to judge. Concerning the horse thieves, however, the informant of the _Whig_ would have shown himself a better friend to society to have given information to the proper authorities, and had these pests of society brought to condign punishment. And the editor of that paper would have proved himself more patriotic by telling us who these people are that are screened in our midst, than dealing thus in generals and stabbing in the dark. Come, Mr. _Whig_, out with it, and let us know who it is that is found transgressing. Who knows but that, far fallen as we are, there yet may be virtue enough left to prosecute a horse thief! We have tried this more than once, and prosecuted them as far as Carthage; but no sooner do they arrive in the jail there than we lose all track of them. The lock of the door is so slippery, that it lets them all out. We presume, however, that it is on account of the honesty of the people. (?) We are pleased to find that the _Whig_ is in the secret! Mr. Ivins, of this city, had a horse stolen last week, and we frequently have occurrences of the kind. Will the editor of that paper be {39} so kind as to ask his informant who the thieves are, and where they live, and give us the desired information? and we shall esteem it a peculiar favor. I was at home all day, and gave Brother Phelps the privilege of occupying the small house near the store. [Sidenote: Meeting of a Special Council.] _Thursday, 28.--_At half-past eleven, a.m., a council convened over the store, consisting of myself, my brother Hyrum, Uncle John Smith, Newel K. Whitney, George Miller, Willard Richards, John Taylor, Amasa Lyman, John M. Bernhisel, and Lucien Woodworth; and at seven in the evening we met in the front upper room of the Mansion, with William Law and William Marks. By the common consent and unanimous voice of the council, I was chosen president of the special council. The president led in prayer that his days might be prolonged until his mission on the earth is accomplished, have dominion over his enemies, all their households be blessed, and all the Church and the world. _Friday, 29.--_Elder Brigham Young started from Boston for Nauvoo. The Twelve were now scattered among the branches in the Eastern States. _Saturday, 30.--_Rainy, and strong west wind. Elders Young and Woodruff stayed at Elder Forster's, in New York. _Sunday, October 1, 1843_.--I copy the following from the _Times and Seasons_ of this date:-- WHO SHALL BE OUR NEXT PRESIDENT? This question we frequently hear asked, and it is a question of no small importance to the Latter-day Saints. We, as a people, have labored and are still laboring under great injustice from the hands of a neighboring state. The Latter-day Saints have had their property destroyed, and their houses made desolate by the hands of the Missourians; murders have been committed with impunity, and many, in consequence of oppression, barbarism, and cruelty, have slept the sleep of death. They [the Saints] have been obliged to flee from their possessions into a distant land, in the chilling frosts of winter, robbed, spoiled, desolate, houseless, and homeless, without any just pretext {40} or shadow of law, without having violated the laws of that state, or the United States; and have had to wander as exiles in a strange land, without as yet being able to obtain any redress for their grievances. We have hitherto adopted every legal measure. First, we petitioned the State of Missouri, but in vain. We have memorialized Congress, but they have turned a deaf ear to our supplication, and referred us again to the State and _justice_ of Missouri. Doubtless many of the members of that honorable body were not sufficiently informed of the enormity and extent of the crimes of our persecutors, nor of the indelible stain which our national escutcheon has received through their inhuman daring. They have been allowed to revel in blood and luxuriate in the miseries of the oppressed, and no man has laid it to heart. The fact is that gentlemen of respectability and refinement, who live in a civilized society, find it difficult to believe that such enormities could be practiced in a Republican government. But our wrong cannot slumber. Such tyranny and oppression must not be passed over in silence. Our injuries, though past, are not forgotten by us; they still rankle in our bosoms, and the blood of the innocent yet cries for justice; and as American citizens we have appealed and shall still continue to appeal to the legally-constituted authorities of the land for redress, in the hopes that justice, which has long slumbered, may be aroused in our defense; that the spirit which burned in the bosoms of the patriots of '76 may fire the souls of their descendants; and though slow, that their indignation may yet be aroused at the injustice of the oppressor; and that they may yet mete out justice to our adversaries, and step forward in the defense of the innocent. We shall ask no one to commit themselves on our account. We want no steps taken but what are legal, constitutional and honorable. But we are_ American citizens;_ and as American citizens we have rights in common with all that live under the folds of the "star-spangled banner." Our rights have been trampled upon by lawless miscreants. We have been robbed of our liberties by mobocratic influence, and all those honorable ties that ought to govern and characterize Columbia's sons have been trampled in the dust. Still we are _American Citizens;_ and as American citizens we claim the privilege of being heard in the councils of our nation. We have been wronged, abused, robbed, and banished; and we seek redress. Such crimes can not slumber in Republican America. The cause of common humanity would revolt at it, and Republicanism would hide its head in disgust. We make these remarks for the purpose of drawing the attention of our brethren to this subject, both at home and abroad, that we may fix upon the man who will be the most likely to render us assistance in obtaining redress for our grievances; and not only give our own votes, but use our influence to obtain others; and if the voice of suffering innocence {41} will not sufficiently arouse the rulers of our nation to investigate our case, perhaps a vote of from fifty to one hundred thousand may rouse them from their lethargy. We shall fix upon the man of our choice, and notify our friends duly. I published the following in the same number of the _Times and Seasons:_-- THE APPOINTMENT OF A MISSION TO RUSSIA. To all the Saints and honourable men of the earth to whom the Lord has given liberally of this world's goods, _greeting_: Our worthy Brother, Elder George J. Adams, has been appointed by the First Presidency of the Church of Jesus Christ of Latter-day Saints at Nauvoo to present to them the importance, as well as the things connected with his mission to Russia, to introduce the fullness of the Gospel to the people of that vast empire, and also to which is attached some of the most important things concerning the advancement and building up of the kingdom of God in the last days, which cannot be explained at this time. But as the mission is attended with much expense, all those who feel disposed to bestow according as God has blessed them shall receive the blessings of Israel's God, and tenfold shall be added unto them, as well as the prayers of the Saints of God. With sentiments of high esteem, we subscribe ourselves your friends and brethren in the now and everlasting covenant, JOSEPH SMITH, HYRUM SMITH. Presidents of the Church of Jesus Christ of Latter-day Saints. [1] I attended meeting this morning, and adjourned it in consequence of the cold and rain. The afternoon being more pleasant, the people assembled, and were addressed by Elders Marks, Charles C. Rich and Bishop Jacob Foutz. Council met in the evening same as on Thursday previous. _Monday, 2.--_At home. [Sidenote: Movement of Apostles in the East.] _Tuesday, 3.--_Elders Brigham Young, Heber C. Kimball, Orson Hyde, George A. Smith, Wilford Woodruff, and Jedediah M. Grant spent the day in visiting the Saints in Philadelphia. In the evening they partook of an oyster supper, on the invitation of Mr. Jeffreys. {42} The brethren assembled with their wives, to the number of about one hundred couple, and dined at the Mansion as an opening to the house. A very pleasant day, and all things passed off well. The following is extracted from the _Neighbor_ of this date. PLEASURE PARTY AND DINNER AT THE NAUVOO MANSION. General Joseph Smith, the proprietor of said house, provided a luxurious feast for a pleasure party; and all having partaken of the luxuries of a well-spread board, the cloth was removed, and a committee appointed to draft resolutions suitable to the occasion. They adjourned for a few moments and returned, when Robert D. Foster was appointed chairman. The object of the meeting was then briefly stated by the chairman; after which a hymn was sung, and prayer by Elder Taylor. The chairman then arose and made some appropriate remarks for the occasion, touching upon the rise and progress of the city, the varied scenes through which the Saints had to pass, the persecutions and abuses the Prophets had to undergo, &c., &c. After which he read the following resolutions and toast, which were unanimously adopted:-- Resolved, 1st. That a vote of thanks be presented to General Joseph Smith and lady, through the medium of the _Nauvoo Neighbor,_ for the very bountiful feast by them provided, for the accommodation of this party of more than one hundred couple at their Mansion. Resolved, 2nd. General Joseph Smith, whether we view him as a Prophet at the head of the Church, a General at the head of the Legion, a Mayor at the head of the City Council, or as a landlord at the head of his table, if he has equals, he has no superiors. Resolved, 3rd. Nauvoo, the great emporium of the West, the center of all centers, a city of three years' growth, a population of 15,000 souls congregated from the four quarters of the globe, embracing the intelligence of all nations, with industry, frugality, economy, virtue, and brotherly love, unsurpassed by any age in the world,--a suitable home for the Saints. Resolved, 4th. Nauvoo Legion, a well disciplined and faithful band of invincibles, ready at all times to defend their country with this motto, "Vive la Republique." Resolved, 5th. Nauvoo Charter, like the laws of the Medes and Persians, an unalterable decree by a patriotic band of wise legislators for the protection of the innocent. Resolved, 6th. Thomas Ford, Governor of Illinois, fearless and {43} faithful in the discharge of all official duties,--long may he live, and blessings attend his administration. Colonel Francis M. Higbee was then called to the stand, who addressed the audience in a very spirited and appropriate manner for the day. Professor Orson Spencer was then called, who arose, and in his usual easy and eloquent manner highly entertained the company for nearly half-an-hour. The next called was Elder John Taylor, who alone was capable of putting on the top stone of the entertainment. His address was highly interesting, combining, like a Lacoon, a volume in every gesture. General Smith then arose, and, in a very touching and suitable manner, tendered his thanks to the company for the encomiums and honors conferred on him. He recited the many woes through which he had passed, the persecutions which he had suffered, and the love he had for the brethren and citizens of Nauvoo. He tendered his gratitude for the pleasing prospects that surrounded him to the great Giver of all good. He said he thought that his case was similar to that of old Job's--that after he had suffered and drank the very dregs of affliction, the Lord had remembered him in mercy, and was about to bless him abundantly. After he had done, Mrs. Emma Smith presented her thanks, through the chair, to the company present; after which, a motion was made and carried, to adjourn, whereupon the company were called to their feet. Benediction by Elder Taylor, and the party retired with the most perfect satisfaction and good humor as was ever witnessed on such occasions. ROBERT D. FOSTER, Chairman. In the evening Mr. William Backenstos and Clara M. Wasson were married at the Mansion. I solemnized the marriage in presence of a select party. _Wednesday, 4.--_I extract the following from the _Neighbor_ of this date:-- ANTI-MORMONISM. With respect to the Carthage meeting, I take upon myself to deny the charges _in toto,_ and challenge them to the proof. If we harbor horse-thieves among us, as is basely asserted, let the man that has lost his horse publish his name and the name of the villain, or how he knows him to be a Mormon, and where he is harbored, that we may have something more than vague assertions. They well know that no such proof can be produced, but that the charges had their birth in the minds of one or two heartless scoundrels thirsting for revenge for their late disappointments. The whole of the charges are a tissue of falsehoods {44} got up with the idea of intimidating a peaceable body of citizens. But, sir, we set such designing knaves at defiance and laugh at their threats, treating them with utter contempt, but ever ready to abide by the truth. JOHN GREENHOW. Elder Reuben Hedlock wrote the following letter:-- _Elder Reuben Hedlock to the First Presidency._ LIVERPOOL, October 4, 1843. _To the First Presidency and Quorum of the Twelve Apostles, greeting:--_ DEAR AND MUCH ESTEEMED BRETHREN,--I hasten to inform you of my arrival in Liverpool on the 30th day of September, in company with Elders John Cairns, James Sloan and wife, James Houston, and William G. Jermon. We left six of the Twelve in the city of New York, the 2nd day of September, and came on board of the ship _Columbus_. Our passage money was five dollars. We had a very hard passage. We were very much crowded in the steerage. There were 236 persons--Dutch, Irish, English and Scotch, and as dirty as any I ever saw. We were not much sick; the weather was cold. Had it been otherwise, we should have suffered more. A steamer leaves for New York today, and I thought I would announce to you my arrival by this opportunity, and such information as I was in possession of up to this date. There is a ship to sail on the 14th instant, by which I shall write you again. I found Elders Hyrum Clark, Thomas Ward, and Amos Fielding in Liverpool, and they were well; and as far as I was informed by them, the Church is in a good state and on the increase; it numbers somewhere between eight and nine thousand members. There is a great want of laborers in the vineyard. Many of the first Elders have left this for Nauvoo, leaving their places vacant. I presented to the Presidency here your decision relative to the printing. Elders Ward and Fielding received it, and manifested a desire to abide by it. Elder Fielding wept when I showed him your decision concerning him and his coming to Nauvoo by the first ship to see you face to face. The brethren say here that he has been too hasty in some things, and has given some an offense; but I do not as yet know anything derogatory to his character that I could say aught against him. I shall write you all the particulars as fast as I come in possession of them. As regards the printing in this land, we shall stop it after the next number is published. In it we wish to publish the news from Nauvoo for the benefit of the Saints, and to announce our arrival in this country. Permit me here to give you my opinion as regards the printing in this land, and I will cheerfully abide your advice notwithstanding. After we stop the _Star_, we shall have during the shipping season to advertise {45} and give general information in the emigration business to the Saints scattered abroad. I think it would be best to republish the _Times and Seasons_ for the benefit of the Church. The duties on books are £2-10s. per hundredweight; and there are now 1,600 _Stars_ circulated here at the present, and the demands of our publications are on the increase. The duties would almost reprint the _Times and Seasons,_ and then we could do our advertising on the last page, if thought advisable. We could afford it as cheap as the present _Star_, and pay you something for the privilege of publishing, as well as to pay it to the crown. I have not yet learned the amount of funds remaining here subject to your order. I have not had much time as yet to inquire into those matters, in consequence of the multitude of business in unloading our freight from shipboard. The brethren that came with me wish to say to those whom it may concern, that they are well, and will in a few days leave for their fields of labor. I shall write to you once a month, no preventing Providence, and should be glad to have you write to me as often, and give me your advice and counsel relating to those things you, in your wisdom, may think beneficial to the Saints and emigration in this land. I wish Elder Taylor would forward to me the amount of the number that will make the volume of the _Times and Seasons_ complete by the first opportunity. By so doing I can sell the 200 volumes to advantage. I will try to forward to him what I can obtain for the _Times and Seasons_ already here. If it should be thought wisdom to reprint the _Times and Seasons_ here, I wish Brother Taylor would be particular to send, so that we could obtain them, if possible. I am informed by Elder Ward that they have not received any intelligence from you since last February. I wish you would write me your mind concerning the printing immediately on the receipt of this sheet, so that our communication with the Saints in England may not be stopped long. I am, as ever, your humble servant in the bonds of the new and everlasting covenant, REUBEN HEDLOCK. [Sidenote: The Prophet's visit with Justin Butterfield.] I was at the mansion preparing some legal papers.--Justin Butterfield, Esq., U. S. Attorney for Illinois, arrived this afternoon; and I spent the rest of the day in riding and chatting with him. Council of the quorum [special council, see p. 39] met and adjourned to Sunday evening; my Brother Hyrum's child being sick. {46} The quorum of the Twelve started from Philadelphia for Pittsburgh. _Thursday, 5.--_This morning I rode out with Esquire Butterfield to the farm. [Sidenote: Instructions Respecting Plurality of Wives.] In the afternoon, rode to the prairie to show some of the brethren some land. Evening, at home, and walked up and down the streets with my scribe. Gave instructions to try those persons who were preaching, teaching, or practicing the doctrine of plurality of wives: for, according to the law, I hold the keys of this power in the last days; for there is never but one on earth at a time on whom the power and its keys are conferred; _and I have constantly said no man shall have but one wife at a time, unless the Lord directs otherwise._ _Friday, 6.--_I attended special conference; but as few people were out, in consequence of the weather proving unfavorable, the organization of the conference was adjourned until to morrow, or the first pleasant day. [Sidenote: The Prophet's Dissatisfaction with Sidney Rigdon.] After giving notice that President Rigdon's case would be considered, &c., I walked towards home, and gave instructions to my scribe to cause all the papers relating to my land-claims in the Half Breed Tract in Iowa, to be placed in the hands of Esquire Butterfield. _Saturday, 7.--_I attended conference. _Sunday, 8.--_Slight frost last night. Conference convened in the morning; but, as it rained, adjourned till Monday at ten, a.m. Prayer-meeting at my house in the evening. Quorum present; also, in addition, Sisters Adams, Elizabeth Ann Whitney, my aunt Clarissa Smith, and my mother. My brother Hyrum and his wife were blessed, ordained and anointed. The Twelve arrived at Pittsburgh at ten, a.m., and again left by the steamer _Raritan,_ at eleven, a.m., _en route_ for Nauvoo. {47} _Monday, 9.--_Attended conference, and preached a funeral sermon on the death of General James Adams; a brief synopsis of which, as reported by Dr. Willard Richards, will be found in the minutes below. I here insert the conference minutes. MINUTES OF A SPECIAL CONFERENCE. _The Church of Jesus Christ of Latter-day Saints, in Special Conference, held in the City of Nauvoo, commencing on the 6th of October, 1843._ Friday, October 6, ten o'clock, a.m. The weather proving unfavorable, the organization of the Conference was postponed until the next day at ten o'clock, a.m. Saturday, ten o'clock, a.m. Conference assembled and proceeded to business. President Joseph Smith was called to the chair, and Gustavus Hills was chosen clerk. Singing by the choir, and prayer by Elder Almon W. Babbitt. The president stated the items of business to be brought before the conference to be-- 1st. The case and standing of Elder Sidney Rigdon, Counselor in the First Presidency. 2nd. The further progress of the Temple; after which, any miscellaneous business. Elder Sidney Rigdon addressed the conference on the subject of his situation and circumstances among the Saints. President Joseph Smith addressed the conference, inviting an expression of any charges or complaints which the conference had to make. He stated his dissatisfaction with Elder Sidney Rigdon as a Counselor, not having received any material benefit from his labors of counsels since their escape from Missouri. Several complaints were then brought forward in reference to his management in the post office; a supposed correspondence and connection with John C. Bennett, with Ex-Governor Carlin, and with the Missourians, of a treacherous character; also his leaguing with dishonest persons in endeavoring to defraud the innocent. President Joseph Smith related to the conference the detention of a document from Justin Butterfield, Esq., which was designed for the benefit of himself, (President Smith,) but was not handed over for some three or four weeks, greatly to his disadvantage; also, an indirect testimony from Missouri, through the mother of Orrin P. Rockwell, that said Rigdon and others had given information, by letter, of President Smith's visit to Dixon, advising them to proceed to that place {48} and arrest him there. He stated that, in consequence of these and other circumstances, and Elder Rigdon's unprofitableness to him as a Counselor, he did not wish to retain him in that station, unless those difficulties could be removed; but desired his salvation, and expressed his willingness that he should retain a place among the Saints. Elder Almon W. Babbitt suggested the propriety of limiting the complaints and proofs to circumstances that had transpired since the last conference. President Joseph Smith replied, and showed the legality and propriety of a thorough investigation, without such limitation. Elder Sidney Rigdon pleaded, concerning the document from Justin Butterfield, Esq., that he received it in answer to some inquiries which he [Rigdon] had transmitted to him [Butterfield]; that he [Rigdon] received it at a time when he was sick, and unable to examine it; did not know that it was designed for the perusal and benefit of President Joseph Smith; that he had, consequently, ordered it to be laid aside, where it remained until inquired for by Joseph Smith. He had never written to Missouri concerning the visit of Joseph Smith to Dixon, and knew of no other person having done so. That, concerning certain rumors of belligerent operations under Governor Carlin's administration, he had related them, not to alarm or disturb any one; but that he had the rumors from good authorities, and supposed them well founded. That he had never received but one communication from John C. Bennett, and that of a business character, except one addressed to him conjointly with Elder Orson Pratt, which he handed over to President Smith. That he had never written any letters to John C. Bennett. The weather becoming inclement, conference adjourned until Sunday, ten o'clock, a.m. Sunday, 8th, ten o'clock, A.M. Conference assembled agreeably to adjournment. Singing by the choir, and prayer by Elder William W. Phelps. Elder Sidney Rigdon resumed his plea of defense. He related the circumstances of his reception in the city of Quincy, after his escape from Missouri,--the cause of his delay in not going to the city of Washington, on an express to which he had been appointed: and closed with a moving appeal to President Joseph Smith, concerning their former friendship, associations, and sufferings; and expressed his willingness to resign his place, though with sorrowful and indescribable feelings. During this address, the sympathies of the congregation were highly excited. Elder Almon W. Babbitt related a conversation he had had with Esquire Johnson, in which he exonerated Elder Sidney Rigdon from the {49} charge or suspicion of having had a treacherous correspondence with ex-Governor Carlin. President Joseph Smith arose and explained to the congregation the supposed treacherous correspondence with ex-Governor Carlin, and expressed entire lack of confidence in his integrity and steadfastness, judging from their past intercourse. Patriarch Hyrum Smith followed with appropriate and impressive remarks on the attributes of mercy in God, as that by which He influences, controls and conquers; and the propriety and importance of the Saints exercising the same attribute towards their fellows, and especially towards their aged companion and fellow-servant in the cause of truth and righteousness. Elder Almon W. Babbitt and President William Law followed with remarks in defense of Elder Sidney Rigdon. On motion by President William Marks, and seconded by Patriarch Hyrum Smith, conference voted that Elder Sidney Rigdon be permitted to retain his station as Counselor in the First Presidency. _President Joseph Smith arose and said, "I have thrown him off my shoulders, and you have again put him on me. You may carry him, but I will not_." [2] Singing. Prayer by Elder William Law. Conference adjourned for one hour. Three, p.m. Conference assembled; but in consequence of the inclemency of the weather, business was postponed until Monday, ten o'clock, A.M. Monday, ten o'clock, a.m. Conference assembled, and resumed business. Singing by the choir. Prayer by Elder Alpheus Cutler. The business pertaining to the Temple was then announced by the President as next in order. Elder Alpheus Cutler, on the part of the Temple Committee, represented the work of the Temple to be retarded for want of team work and provisions--also of iron, steel, blasting powder, and clothing,--giving as his opinion that the walls could easily be completed next season, if these embarrassments were removed, and the brethren would come forward to sustain them in the work with the means that were in their hands. Elder Reynolds Cahoon followed, seconding the remarks of Elder Cutler, and setting forth the importance of the Saints using their utmost exertions to fulfill the revelation concerning the Temple, earnestly exhorting the Saints here and abroad to roll in the necessary means into the hands of the Trustee, that the work may advance with rapidity. {50} President Hyrum Smith followed with pertinent remarks on the importance of the work--the ease with which it might be advanced to its completion,--that it had already become a monument for the people abroad to gaze on with astonishment. He concluded with some advice to parents to restrain their children from vice and folly, and employ them in some business of profit to themselves, to the Temple, or elsewhere. On motion by Elder William Law, and seconded by President Hyrum Smith, conference voted that we, as a conference and individuals, will use all the means, exertions, and influence in our power to sustain the Temple Committee in advancing the work of the Temple. Conference adjourned for one hour. Two o'clock, p.m. Conference re-assembled, and listened with profound attention to an impressive discourse from President Joseph Smith, commemorative of the decease of James Adams, Esq., late of this city, and an honorable, worthy, useful and esteemed member of the Church of Jesus Christ of Latter-day Saints. THE PROPHET'S REMARKS ON THE DEMISE OF JAMES ADAMS. All men know that they must die. And it is important that we should understand the reasons and causes of our exposure to the vicissitudes of life and of death, and the designs and purposes of God in our coming into the world, our sufferings here, and our departure hence. What is the object of our coming into existence, then dying and falling away, to be here no more? It is but reasonable to suppose that God would reveal something in reference to the matter, and it is a subject we ought to study more than any other. We ought to study it day and night, for the world is ignorant in reference to their true condition and relation. If we have any claim on our Heavenly Father for anything, it is for knowledge on this important subject. Could we read and comprehend all that has been written from the days of Adam, on the relation of man to God and angels in a future state, we should know very little about it. Reading the experience of others, or the revelation given to _them,_ can never give _us_ a comprehensive view of our condition and true relation to God. Knowledge of these things can only be obtained by experience through the ordinances of God set forth for that purpose. Could you gaze into heaven five minutes, you would know more than you would by reading all that ever was written on the subject. We are only capable of comprehending that certain things exist, which we may acquire by certain fixed principles. If men would acquire salvation, they have got to be subject, before they leave this {51} world, to certain rules and principles, which were fixed by an unalterable decree before the world was. The disappointment of hopes and expectations at the resurrection would be indescribably dreadful. The organization of the spiritual and heavenly worlds, and of spiritual and heavenly beings, was agreeable to the most perfect order and harmony: their limits and bounds were fixed irrevocably, and voluntarily subscribed to in their heavenly estate by themselves, and were by our first parents subscribed to upon the earth. Hence the importance of embracing and subscribing to principles of eternal truth by all men upon the earth that expect eternal life. I assure the Saints that truth, in reference to these matters, can and may be known through the revelations of God in the way of His ordinances, and in answer to prayer. The Hebrew Church "came unto the spirits of just men made perfect, and unto an innumerable company of angels, unto God the Father of all, and to Jesus Christ, the Mediator of the new covenant." What did they learn by coming of the spirits of just men made perfect? Is it written? No. What they learned has not been and could not have been written. What object was gained by this communication with the spirits of the just? It was the established order of the kingdom of God: the keys of power and knowledge were with them to communicate to the Saints. Hence the importance of understanding the distinction between the spirits of the just and angels. Spirits can only be revealed in flaming fire or glory. Angels have advanced further, their light and glory being tabernacled; and hence they appear in bodily shape. The spirits of just men are made ministering servants to those who are sealed unto life eternal, and it is through them that the sealing power comes down. Patriarch Adams is now one of the spirits of the just men made perfect; and, if revealed now, must be revealed in fire; and the glory could not be endured. Jesus showed Himself to His disciples, and they thought it was His spirit, and they were afraid to approach His spirit. Angels have advanced higher in knowledge and power than spirits. Concerning Brother James Adams, it should appear strange that so good and so great a man was hated. The deceased ought never to have had an enemy. But so it was. Wherever light shone, it stirred up darkness. Truth and error, good and evil cannot be reconciled. Judge Adams had some enemies, but such a man ought not to have had one. I saw him first at Springfield, when on my way from Missouri to Washington. He sought me out when a stranger, took me to his home, encouraged and cheered me, and gave me money. He has been a most intimate friend. I anointed him to the patriarchal power--to receive {52} the keys of knowledge and power, by revelation to himself. He has had revelations concerning his departure, and has gone to a more important work. When men are prepared, they are better off to go hence. Brother Adams has gone to open up a more effectual door for the dead. The spirits of the just are exalted to a greater and more glorious work; hence they are blessed in their departure to the world of spirits. Enveloped in flaming fire, they are not far from us, and know and understand our thoughts, feelings, and motions, and are often pained therewith. Flesh and blood cannot go there; but flesh and bones, quickened by the Spirit of God, can. If we would be sober and watch in fasting and prayer, God would turn away sickness from our midst. Hasten the work in the Temple, renew your exertions to forward all the work of the last days, and walk before the Lord in soberness and righteousness. Let the Elders and Saints do away with lightmindedness, and be sober. Such is a faint outline of the discourse of President Joseph Smith, which was delivered with his usual feeling and pathos, and was listened to with the most profound and eager attention by the multitude, who hung upon his instructions, anxious to learn and pursue the path of eternal life. After singing by the choir, and prayer by the President, Conference adjourned _sine die,_ with the benediction of the President. JOSEPH SMITH, President. GUSTAVUS HILLS, Clerk. [Sidenote: Pacific Island Mission Embarks.] The missionaries to the Society Islands went on board the ship _Timoleon_, Captain Plasket, at New Bedford, and got under way. Elder Philip B. Lewis donated $300 towards their passage and fitout. Elder Knowlton F. Hanks' health was very poor. Footnotes: 1. The fact that Sidney Rigdon and Wm. Law did not sign this document as in the First Presidency, should be noted. 2. This paragraph in Italics appears as footnote in the Ms. History. {53} CHAPTER III. ANCIENT RUINS IN AMERICA, BOOK OF MORMON EVIDENCE--THE PROPHET ON THE U. S. CONSTITUTION AND THE BIBLE--MISREPRESENTATIONS CORRECTED--LETTER TO THE U. S. PRESIDENTIAL CANDIDATES--THE PROPHET'S ADDRESS TO THE SAINTS. _Tuesday, October 10, 1843.--_My brother Hyrum was appointed, by the voice of the Spirit, one of the Temple Committee, in place of Judge Elias Higbee, deceased. I spent the day in council with J. and O. C. Skinner and the Rhodes' about the sale of land, and appointed William Clayton to buy the property. _Wednesday, 11--_I was at home this morning. In the afternoon I went with my brother Hyrum, William Law, and our wives, to Brother John Benbow's. The following is from the _Times and Seasons_:-- ANCIENT RUINS--INTRODUCTORY. Every day adds fresh testimony to the already accumulated evidence on the authenticity of the Book of Mormon. At the time that book was translated, there was very little known about ruined cities and dilapidated buildings. The general presumption was that no people possessing more intelligence than our present race of Indians had ever inhabited this continent; and the accounts given in the Book of Mormon concerning large cities and civilized people having inhabited this land were generally disbelieved and pronounced a humbug. Priest, since then, has thrown some light on this interesting subject. [Stephens, in his "Incidents of Travels in Central America," has thrown in a flood of testimony, and from the following statements it is evident that the Book of Mormon does not give a more extensive account of large and populous cities than those discovered demonstrate to be even now in existence.--Ed.] _(Article from the Texas Telegraph, October 11.)_ We have been informed by a gentleman who has traversed a large portion of the Indian country of Northern Texas, and the country {54} lying between Santa Fe and the Pacific, that there are vestiges of ancient cities and ruined castles or temples on the Rio Puerco, and on the Colorado of the West. He says that on one of the branches of the Rio Puerco, a few days' travel from Santa Fe, there is an immense pile of ruins that appear to belong to an ancient temple. Portions of the walls are still standing, consisting of huge blocks of limestone regularly hewn and laid in cement. The building occupies an extent of more than an acre. It is two or three stories high, has no roof, but contains many rooms, generally of a square form, without windows; and the lower rooms are so dark and gloomy that they resemble caverns rather than the apartments of an edifice built for a human habitation. Our informant did not give the style of architecture, but he believes it could not be erected by Spaniards or Europeans, as the stones are much worn by the rains, and indicate that the building has stood many hundred years. From his description, we are induced to believe that it resembles the ruins of Palenque or Otulum. He says there are many similar ruins on the Colorado of the West, which empties in the Californian sea. In one of the valleys of the Cordilleras traversed by this river, and about four hundred miles from its mouth, there is a large temple still standing, its walls and spires presenting scarcely any traces of dilapidation; and were it not for the want of a roof, it might still be rendered habitable. Near it, scattered along the declivity of a mountain, are the ruins of what must have been once a large city. The traces of a large aqueduct, part of which is, however, in the solid rock, are still visible. Neither the Indians residing in the vicinity nor the oldest Spanish settlers of the nearest settlements can give any account of the origin of these buildings. They merely know that they have stood there from the earliest periods to which their traditions extend. The antiquarian who is desirous to trace the Aztec or the Toltec races in their migrations from the northern regions of America may find in their ancient edifices many subjects of curious speculation. _Thursday, 12.--_Prayer-meeting in my room. We prayed for William Marks, who was sick. I sent William Clayton to Lathrop, to borrow $50, that I might be able to redeem $5000 worth of property, which was published to be sold today at Rhodes'; but Lathrop refused. He also went to Eli Chase's, but was refused by him. I was grieved that the brethren felt so penurious in their spirit, although they professed to be guided by the {55} revelations which the Lord gives through me. On my afterwards giving a pledge that I would repay the $50 in forty-eight hours, Lathrop lent the money and enabled me to redeem the land. I received the following from H. R. Hotchkiss: _Letter--H. R. Hotchkiss to Joseph Smith._ NEW YORK, 27th September, 1843. _Rev. Joseph Smith._ DEAR SIR,--I see by the newspapers that there has been a meeting of citizens at Carthage relative to the Mormons, and that several severe resolutions have been passed condemning the conduct of the Mormons. Knowing how little I can rely upon public rumor upon such subjects, I have taken the liberty of applying directly to you for correct information, and solicit as a particular favor that you will communicate at your earliest convenience the facts in the case. Of course I feel an interest in the prosperity of Nauvoo, and an interest also in the success of the Mormon enterprise, and a deep interest in the welfare of your people; and the more so, certainly, as their pecuniary interest is identified with my own. I make this frank acknowledgment, because it is always best for men of sense to talk as they mean. I should, however, be solicitous for a successful termination of your great enterprise, had I not one dollar invested in Nauvoo, because the complete triumph of energetic exertions is always gratifying to all business men. Your obedient servant, HORACE R. HOTCHKISS. I wrote this reply:-- _Letter--Joseph Smith to H. R. Hotchkiss._ NAUVOO, Ill., Oct. 12, 1843. DEAR SIR,--Your letter of the 27th ult. is at hand, soliciting information concerning the "Carthage resolutions." In answer to your very candid inquiry and interest relative to our welfare, brevity will suffice. Unprincipled men and disappointed demagogues, with here and there an "untamed sucker," composed that disgraceful and disgracing as well as mobocratic assemblage; and I feel proud to say that patriots and honest men generally frown upon such audacious proceedings as beneath the dignity of freemen. It is to be hoped that public opinion will continue to spurn at such doings, and leave the actors to fester in their own shame. With the smiling prospects around us at present, success seems {56} certain; and, with the blessings of Jehovah, we shall reap the reward of virtue and goodness. I go for the good of the world; and if all honest men would do so, mean men would be scarce. You are at liberty to use this to counteract falsehoods as you may deem proper. Respectfully, I am your obedient servant, JOSEPH SMITH. _Friday, 13.--_First severe frost at Nauvoo this season. Ice on the water. At home; made arrangements to prepare provisions for the workmen in the pinery. From ten, a.m. to three, p.m., presided in municipal court, on _habeas corpus_ in favor of Charles Drown, to be delivered from the custody of Samuel Waterman. The prisoner being sick, adjourned the case to the 16th. In the afternoon, trying a span of grey horses in the carriage. Dr. Turner, a phrenologist, came in. I gratified his curiosity for about an hour by allowing him to examine my head. I was engaged settling accounts with D. S. Hollister. _Saturday, 14.--_In the morning, at home, having a long [Location of the mind.] conversation with a physiologist and mesmerizer. I asked them to prove that the mind of man was seated in one part of the brain more than another. Sat in City Council till one, p.m., which passed "An Ordinance concerning the inspection of flour," and appointed William E. Horner inspector of flour for the city of Nauvoo. _Sunday, 15.--_Cool, calm, and cloudy. At eleven, a.m., I preached at the stand east of the Temple. The following synopsis was reported by Dr. Willard Richards:-- _The Prophet on the Constitution of the United States and the Bible--Temporal Economies._ It is one of the first principles of my life, and one that I have cultivated from my childhood, having been taught it by my father, to allow every one the liberty of conscience. I am the greatest advocate of the {57} Constitution of the United States there is on the earth. In my feelings I am always ready to die for the protection of the weak and oppressed in their just rights. The only fault I find with the Constitution is, it is not broad enough to cover the whole ground. Although it provides that all men shall enjoy religious freedom, yet it does not provide the manner by which that freedom can be preserved, nor for the punishment of Government officers who refuse to protect the people in their religious rights, or punish those mobs, states, or communities who interfere with the rights of the people on account of their religion. Its sentiments are good, but it provides no means of enforcing them. It has but this one fault. Under its provision, a man or a people who are able to protect themselves can get along well enough; but those who have the misfortune to be weak or unpopular are left to the merciless rage of popular fury. The Constitution should contain a provision that every officer of the Government who should neglect or refuse to extend the protection guaranteed in the Constitution should be subject to capital punishment; and then the president of the United States would not say, _"Your cause is just, but I can do nothing for you,"_ a governor issue exterminating orders, or judges say, "The men ought to have the protection of law, but it won't please the mob; the men must die, anyhow, to satisfy the clamor of the rabble; they must be hung, or Missouri be damned to all eternity." Executive writs could be issued when they ought to be, and not be made instruments of cruelty to oppress the innocent, and persecute men whose religion is unpopular. I cannot believe in any of the creeds of the different denominations, because they all have some things in them I cannot subscribe to, though all of them have some truth. I want to come up into the presence of God, and learn all things; but the creeds set up stakes, and say, "Hitherto shalt thou come, and no further;" which I cannot subscribe to. I believe the Bible as it read when it came from the pen of the original writers. Ignorant translators, careless transcribers, or designing and corrupt priests have committed many errors. As it read, Gen. VI:6, "It repented the Lord that he had made man on the earth;" also, Num. XXIII:19, "God is not a man, that he should lie, neither the Son of man, that he should repent;" which I do not believe. But it ought to read, "It repented _Noah_ that God made man." This I believe, and then the other quotation stands fair. If any man will prove to me, by one passage of Holy Writ, one item I believe to be false, I will renounce and disclaim it as far as I promulged it. The first principles of the Gospel, as I believe, are, faith, repentance, baptism for the remission of sins, with the promise of the Holy Ghost. {58} Look at Heb. VI:1 for contradictions--"Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection." If a man leaves the principles of the doctrine of Christ, how can he be saved in the principles? This is a contradiction. I don't believe it. I will render it as it should be--"Therefore _not_ leaving the principles of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith toward God, of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment." It is one thing to see the kingdom of God, and another thing to enter into it. We must have a change of heart to see the kingdom of God, and subscribe the articles of adoption to enter therein. No man can receive the Holy Ghost without receiving revelations. The Holy Ghost is a revelator. I prophesy, in the name of the Lord God of Israel, anguish and wrath and tribulation and the withdrawing of the Spirit of God from the earth await this generation, until they are visited with utter desolation. This generation is as corrupt as the generation of the Jews that crucified Christ; and if He were here to-day, and should preach the same doctrine He did then, they would put Him to death. I defy all the world to destroy the work of God; and I prophesy they never will have power to kill me till my work is accomplished, and I am ready to die. I will now speak a little on the economy of this city. I think there are too many merchants among you. I would like to see more wool and raw materials instead of manufactured goods, and the money be brought here to pay the poor for manufacturing goods. Set our women to work, and stop their spinning street yarns and talking about spiritual wives. Instead of going abroad to buy goods, lay your money out in the country, and buy grain, cattle, flax, wool, and work it up yourselves. I proclaim, in the name of the Lord God Almighty, that I will fellowship nothing in the Church but virtue, integrity, and uprightness. We cannot build up a city on merchandise. I would not run after the merchants. I would sow a little flax, if I had but a garden spot, and make clothing of it. The temporal economy of this people should be to establish and encourage manufactures, and not to take usury for their money. I do not want to bind the poor here to starve. Go out into the country and into the neighbouring cities, and get food, and gird up your loins, and be sober. When you get food, return, if you have a mind to. Some say it is better to give to the poor than build the Temple. The building of the Temple has sustained the poor who were driven from Missouri, and kept them from starving; and it has been the best means for this object which could be devised. {59} Oh, all ye rich men of the Latter-day Saints from abroad, I would invite you to bring up some of your money--your gold, your silver, and your precious things, and give to the Temple. We want iron, steel, spades, and quarrying and mechanical tools. It would be a good plan to get up a forge to manufacture iron, and bring in raw materials of every variety, and erect manufacturing establishments of all kinds, and surround the rapids with mills and machinery. I never stole the value of a pin's head, or a picayune in my life; and when you are hungry don't steal. Come to me, and I will feed you. The secret of masonry is to keep a secret. It is good economy to entertain strangers--to entertain sectarians. Come up to Nauvoo, ye sectarian priests of the everlasting Gospel, as they call it, and you shall have my pulpit all day. Woe to ye rich men, who refuse to give to the poor, and then come and ask me for bread. Away with all your meanness, and be liberal. We need purging, purifying and cleansing. You that have little faith in your Elders when you are sick, get some little simple remedy in the first stages. If you send for a doctor at all, send in the first stages. All ye doctors who are fools, not well read, and do not understand the human constitution, stop your practice. And all ye lawyers who have no business, only as you hatch it up, would to God you would go to work or run away!" _Monday, 16.--_At home nearly all day, attending to family concerns. Went to municipal court, and adjourned hearing of the case [1] to the 17th. _Tuesday, 17.--_Went to municipal court. The prosecutor not appearing, court ordered that the prisoner be discharged. _Wednesday, 18.--_Pleasant and comfortable day. Fifteen deaths have occurred during the past week in the city. [Sidenote: The Prophet's Visit to Macedonia.] _Thursday, 19.--_Warm and pleasant day. The water has risen about two feet in the Mississippi, and is still rising. About noon, started for Macedonia, in company with Brother William Clayton. Arrived there about {60} sundown, and I stayed at Brother Benjamin F. Johnson's for the night. _Friday, 20.--_In the evening I gave instructions to Benjamin F. Johnson and others in relation to the blessings of the everlasting covenant and the sealings of the Priesthood. Elder John P. Greene returned from a Mission to the State of New York, with about 100 emigrants, some of them from Pennsylvania, who joined his company on the way. Warm, smoky day, with strong wind, very dark evening. _Saturday, 21.--_We left Macedonia, and arrived home about two p.m. Pleasant cool day. _Sunday, 22.--_Meeting at the stand. Elder Rigdon preached half-an hour on "Poor Rich Folks." I remained at home all day, and held a prayer-meeting at my house at two, p.m.; twenty-four persons present. [Sidenote: Labors of Apostles in the East.] Elders Young, Kimball, and George A. Smith returned from their mission to the Eastern States, having, in connection with Elders Orson Pratt and Wilford Woodruff, visited the branches in Kentucky, Ohio, Pennsylvania, New Jersey, New York, Connecticut, Massachusetts, Rhode Island, New Hampshire, and Maine; held conferences, set in order the churches collected tithings for the Temple and subscriptions for the Nauvoo House, baptized many, and stirred up a general system of gathering among the Saints in the Eastern countries. They have been absent nearly four months, and have accomplished a good work. I was very glad to see them, and blessed them in the name of the Lord. Elders Daniel Spencer and Bradford Elliot also returned from their missions, and quite a respectable number of Saints came in their company. Pleasant, cool day. _Monday, 23.--_Those of the Twelve who returned from the East yesterday visited me through the day, and paid over the means they had received for the Temple and the {61} Nauvoo House. I immediately gave directions to send to St. Louis for groceries and different articles necessary for the Temple and the workmen thereon. [Sidenote: Hyrum Smith Appointed on Temple Committee.] This morning President Hyrum Smith entered upon the duties of his office, having previously been appointed by the voice of the Spirit to supply the place of the late Elias Higbee, deceased, as one of the Temple Committee. On his arrival at the Temple he was greeted by a hearty welcome from those engaged on the works, and the universal feeling is that great good will result from this appointment. The day cloudy, with strong east wind. _Tuesday, 24.--_William W. Phelps and Colonel Dunham started for Springfield to see the Governor, and endeavor to obtain from him the quota of State arms which belong to the Legion. Morning warm and pleasant; afternoon wind west by north. At four, a little rain, accompanied by snow, for the first time this fall. _Wednesday, 25.--_Ice one-third of an inch thick on small bodies of water. Cloudy and cold day. In the evening settled the taxes for the Temple and Nauvoo House. Eleven deaths in the city reported this week. _Friday, 27.--_I was at home and received a visit from Bishop George Miller and Elder Peter Haws, who have just returned from their trip to Mississippi and Alabama. Many emigrants have arrived in Nauvoo the last few weeks. Prayer-meeting at my house in the evening. _Saturday, 28.--_Cold east wind. At home all day. _Sunday, 29.--_Meeting at the stand, south side of the Temple, from eleven, a.m. to two, p.m. Elders Brigham Young and John Taylor preached. Dr. Willard Richards called for a collection of $8, to buy a new book in which to record history, which sum was made up. At nine, a.m., Elders Richards, Miller and Haws {62} ordained William C. Steffey (who was going to Texas on business,) an Elder. Two, p.m., prayer-meeting in my house; twenty-five present. I gave instructions on the priesthood. _Monday, 30.--_At nine, a.m., went to mayor's court, and adjourned it for one week. Twelve, noon, attended a court in the office, when the parties agreed to leave their difficulty to be settled by the arbitration of Brother Flagg. I received $300 from Brother Spencer, and immediately paid it to Dr. Robert D. Foster. On account of the cold weather, most of the masons have discontinued the work on the Temple. _Tuesday, 31.--_At nine, a.m., Mr. Moore was brought before me for a breach of city ordinance, which was proved, and I fined him $5. I rode out with Hyrum in the carriage to the prairie, returning about three, p.m. Snow on the ground this morning; cold east wind, and rain all day. _Wednesday, November 1, 1843.--_In the evening there was a prayer-meeting in the mansion; twenty-nine present. _Thursday, 2.--_Sitting in council with Hyrum, Brigham Young, Heber C. Kimball, Willard Richards, John Taylor, William Law, and William Clayton, at ten, a.m., on the subject of the following letter from Joseph L. Heywood:-- _Letter: Joseph L. Heywood to Joseph Smith._ Quincy, October 23, 1843. _Gen. Joseph Smith._ DEAR SIR,--In a conversation with Colonel Frierson, of this place, a short time since, he expressed, in very warm terms, feelings of sympathy for the wrongs yourself and brethren suffered in Missouri, as well as his sense of the vindictive feelings the authorities of that State still manifest towards you personally. Mr. F. has not yet had the pleasure of a personal acquaintance with yourself, although he says he had the pleasure of meeting your lady at her sister's residence on Rock River. Mr. F. has been written by the Hon. B. Rhett, of S. Carolina, upon the subject of the _Persecution_: and {63} Mr. F. thinks, of all men, he would be the best qualified to present a petition in our behalf; and says, should such an arrangement meet your approbation, he will use his influence in favor of a petition; and says he knows of some honorable men in Missouri who, he has no doubt, are anxious to wipe off the stain that rests upon them, by [making] some just reparation. I submit, by permission of Mr. F., a copy of a letter he has written to a distinguished citizen of South Carolina, together with a circular put out confidentially by the friends of Mr. Calhoun, of S. C., whom with my present feelings I should cheerfully support for our next President, and who, I have no doubt would be preferred, by the brethren to Mr. Van Buren. If the plan suggested of memorializing Congress should meet your approbation, please inform me. Colonel Frierson promises his aid in such an event, and says he would go to Nauvoo and assist in arranging papers relative to such a step. Please accept my assurances of love and esteem for yourself and family, and a prayer that wisdom from on high may direct you in your deliberations. I remain your brother in Christ, JOS. L. HEYWOOD. [Sidenote: Letters to Candidates for Presidency of the U.S. Decided upon] We agreed to write a letter to the five candidates for the Presidency of the United States, to inquire what their feelings were towards us as a people, and what their course of action would be in relation to the cruelty and oppression that we have suffered from the State of Missouri, if they were elected. The Twelve Apostles published the following in the_ Times and Seasons_:-- _An Epistle of the Twelve, to the Elders and Churches Abroad._ On our late mission to the Eastern States, we discovered that the publications at Nauvoo were very little patronised by the Saints and branches in the various sections of the country where we passed, while the common newspapers of the day received a liberal support by those who pretend to "hunger and thirst after righteousness." We feel justified, therefore, in reprobating such a course as detrimental to the general good of the whole Church, that shows a lack of charity in the Elders. "Do men gather grapes of thorns, or figs of thistles?" Nauvoo at present is the seat of the First Presidency, the place of the {64} gathering for all Saints, and the great center of the world for pure religion, revelation, truth, virtue, knowledge, and everything else preparatory to the coming of the Son of Man. The best news, the best people, and the best plan of salvation must be there. Wherefore, Resolved unanimously that the traveling Elders are hereby instructed to use due diligence in obtaining subscribers for the _Times and Seasons_ and _Nauvoo Neighbor,_ and forward the pay by safe hands to the publishers at Nauvoo, that the Saints and the world may receive "line upon line and precept upon precept, here a little and there a little," together with such extracts of translations and revelations as the Presidency of the Church may direct, for the edification of the whole body of the Church in righteousness. Done in council at Nauvoo, Nov. 2nd, 1843. BRIGHAM YOUNG, President of the Twelve. WILLARD RICHARDS, Clerk. _Friday, 3rd.--_I continued in council all day. Died at sea, Elder Knowlton F. Hanks. The following extract is from a letter of Addison Pratt, one of the Pacific Islands missionaries:-- [Under this date there is inserted in the Prophet's History a long letter from Elder Addison Pratt of the Pacific Island mission, describing in great detail the last illness, death and burial at sea of Elder Knowlton F. Hanks. Elder Hanks died of consumption; and of the death the Prophet remarks: "Elder Hanks is the first Elder who has died at sea while on a foreign mission. He was a faithful Elder, cut off by consumption in the flower of his days."] _Saturday, 4.--_Elders Richards and Taylor were with me at the Mansion, assisting writing letters. Wrote to John C. Calhoun as follows:-- _President Smith's Letter to John C. Calhoun, and other Presidential Candidates._ _Hon. John C. Calhoun._ DEAR SIR,--As we understand you are a candidate for the Presidency at the next election; and as the Latter-day Saints (sometimes called "Mormons," who now constitute a numerous class in the school politic of this vast republic,) have been robbed of an immense amount of property, and endured nameless sufferings by the State of Missouri, and from her borders have been driven by force of arms, contrary to our national covenants; and as in vain we have sought redress by all constitutional, legal, and honorable means, in her courts, her executive {65} councils, and her legislative halls; and as we have petitioned Congress to take cognizance of our sufferings without effect, we have judged it wisdom to address you this communication, and solicit an immediate, specific, and candid reply to _"What will be your rule of action relative to us as a people,"_ should fortune favor your ascension to the chief magistracy? Most respectfully, sir, your friend, and the friend of peace, good order, and constitutional rights, JOSEPH SMITH. In behalf of the Church of Jesus Christ of Latter-day Saints. Similar letters were written to Gen. Lewis Cass, Hon. Richard M. Johnson, Hon. Henry Clay, and President Martin Van Buren. To Mr. Van Buren's letter I added the following:-- _Post Script to Van Buren._ Also whether your views or feelings have changed since the subject matter of this communication was presented you in your then official capacity at Washington, in the year 1841, and by you treated with a coldness, indifference, and neglect, bordering on contempt. Elder Wilford Woodruff arrived at Nauvoo with paper for the use of the printing office. _Sunday, 5.--_Rode out with mother and others for her health. [Sidenote: The Prophet poisoned.] At dinner I was taken suddenly sick; went to the door and vomited all my dinner, dislocated my jaw, and raised fresh blood, and had many symptoms of being poisoned. In the evening a prayer-meeting in the hall over the store. Mr. Cole having kept a school in the hall for some time, the noise proved a nuisance for the clerks in the history office, and I gave Dr. W. Richards orders to tell Mr. Cole he must find some other room in which to teach school, as the room is needed for councils. Meeting at the stand. Elder Rigdon preached. [Sidenote: Work in the British Mission.] Received a letter from Reuben Hedlock, dated Liverpool, October 16. He informs me there is a great call for {66} preaching, and many Elders are wanted throughout the British Isles. Much opposition. The Saints are anxious to have the _Star_ continue its publication, as 1,600 copies are circulated. Also received a letter from Hyrum Clark, giving a partial account of the business affairs of the emigration and publishing offices. _Monday, 6.--_Domestic affairs kept me busy in the morning, and in the afternoon listened to William W. Phelps giving a relation of his visit to the governor, which amused me. It has been very cool for some days past. Elder Erastus Snow arrived with a company from Massachusetts. [Sidenote: The Prophet's Anxiety concerning the History of the Church.] _Tuesday, 7.--_Mr. Cole moved the tables back into the hall, when Richards and Phelps called to report that the noise in the school disturbed them in the progress of writing the History. I gave orders that Cole must look out for another place, as the history must continue and not be disturbed, as there are but few subjects that I have felt a greater anxiety about than my history, which has been a very difficult task, on account of the death of my best clerks and the apostasy of others, and the stealing of records by John Whitmer, Cyrus Smalling and others. [Sidenote: Preliminary Steps to Publish in Nauvoo Edition of Doctrine and Covenants.] The quorum of the Twelve--viz., President Brigham Young, Parley P. Pratt, Orson Pratt, Wilford Woodruff, John Taylor, George A. Smith, and Willard Richards, assembled in the mayor's office, and voted to raise $500 to get paper, &c., to print the _Doctrine and Covenants._ Also voted that Parley P. Pratt, Wilford Woodruff, and John Taylor be a committee to borrow or get the money, and that President Young go along with them. _Wednesday, 8.--_From nine to eleven, a.m., had an interview with Richards and Phelps, read and heard read part of my history, then attended to settling some accounts {67} with several individuals. In the afternoon, I examined a sample of fringe designed for the pulpits of the Temple; and from two to three, conversed with Phelps, Lewis, John Butler and others. The _Neighbor_ has the following:-- _Misrepresentations Corrected._ We know that statements made by the Carthage mob in their resolutions, as published in the late _Warsaw Message,_ were false. We also felt convinced that the parties themselves were apprized of that fact, and that it was a thing generally understood by the public; and therefore we did not trouble ourselves about it. But having the following testimonies and affidavits sent us for publication, we insert them for the information of those who may not have had opportunities of informing themselves relative to this subject. STATE OF ILLINOIS LEE COUNTY. ss. We the undersigned citizens of the town of Dixon, county of Lee, State of Illinois, being duly sworn according to law, depose and say that we have seen the article entitled "Statement of facts connected with the arrest of Joseph Smith and his discharge therefrom," published in the _Warsaw Message_ of the date of 15th of July, A.D. 1843; and have also seen an editorial article in the same number of said paper, in which it is stated that said statement of facts was furnished by E. Southwick, one of Mr. Smith's attorneys in said case; and that we know the fact stated in that statement--to wit, that Reynolds, for a considerable length of time immediately after his arrival at Dixon, did peremptorily refuse to allow Smith a private interview with his counsel; and that said Reynolds did expressly state that no conversation could be had with Smith by his attorneys, unless he, Reynolds, was present at such conversation. The length of time which such refusal to allow said private conversation continued, was, in the belief of these deponents, at least one hour; and that such private conversation was not permitted by Reynolds, until after being informed by at least two of these deponents (Messrs. Dixon and Sanger) that such private interview must be allowed Mr. Smith, as that was a right he had guaranteed to him by law. JOHN DIXON, J. D. McCOMSAY, ISAAC ROBINSON, J. ALBERT HELFENSTEIN, L. P. SANGER, S. G. PATRICK, E. SOUTHWICK. {68} Sworn and subscribed to before me at Dixon, this 29th day of July, 1843. FREDERICK R. DUTCHER, Justice of the Peace for Lee County, Ill. We, the undersigned, state under oath that we traveled in company with Joseph H. Reynolds, the agent of the State of Missouri, from Dixon to Nauvoo, at the time he had Joseph Smith in custody with the intention of taking him to Missouri, between the 26th of June last and the 1st instant; and that the Mormons, friends of Mr. Smith, who met us on said journey, before we arrived at Nauvoo, conducted themselves, so far as we could perceive and were able to judge, with the strictest propriety; and to our knowledge made use of no means of intimidation towards either H. T. Wilson or said Reynolds; but, on the contrary, several of them, and said Smith among that number, pledged themselves that said Wilson and Reynolds should be personally safe; and that said Mormons, none of them as we could perceive, were armed, so far as was discernible; and further, that the statement made in the _Old School Democrat_ of the 12th instant, over the signature of T. H. Reynolds, that he and said Wilson were disarmed soon after they were arrested on the trespass suit commenced against them by said Smith, and that their arms were not returned to them until after the said Smith's discharge at Nauvoo, was incorrect. And in relation to this, these deponents say that said Wilson and Reynolds were arrested on said action of trespass at Dixon, on Saturday morning, the 24th of June last. That they were not disarmed by the sheriff of Lee county, who had them in custody, nor by any other person, until the following day, at Paw-paw Grove, thirty-two miles distant from Dixon; and that the arms of said Wilson and Reynolds were restored to them by the said sheriff of Lee county, who had them in custody for default of bail, at their (Wilson and Reynolds') own request, while on the journey from Dixon to Nauvoo, before the company had arrived within at least eighty miles of Nauvoo. J. D. McCOMSAY, L. P. SANGER, E. SOUTHWICK, S. G. PATRICK. Sworn and subscribed to before me, at Dixon, this 29th day of July, A.D. 1843. FREDERICK R. DUTCHER, Justice of the Peace. _To the Editor of the Warsaw Message_: GENTLEMEN:--It appears from an article in your paper of the 15th of July under the editorial head, that there is a question of veracity therein {69} raised, between Mr. H. T Wilson and myself, relative to the proceedings had after the late arrest by him of Joseph Smith. Now, in order that the public may no longer be deceived in the premises, be pleased to publish, together with this note, the above affidavits, that the charge of falsehood may attach where it properly belongs. Very respectfully yours, E. SOUTHWICK. Dixon July 29, 1843. I wrote to the _Times and Seasons_:-- _Communication of President Joseph Smith to the Saints._ _Messrs. Taylor and Woodruff_: It has been so long since I addressed the Saints through the medium of the _Times and Seasons,_ that I feel confident that a few words from my pen, by way of advice, will be well received, as well as a "waymark" to guide the "faithful" in future. I was sorry to learn, by your remarks upon the resolutions of the "Twelve" concerning your papers, which appeared not long since, that many of the Saints abroad were more apt to patronize the common newspapers of the day than yours, for the important reason that the Church of Jesus Christ of Latter-day Saints has the words of eternal life, and your paper, as it has hitherto done, must continue to publish such portions of them for the benefit of the Saints and the salvation of mankind as wisdom shall from time to time direct. Freedom is a sweet blessing. Men have a right to take and read what papers they please; "but do men gather grapes of thorns, or figs of thistles?" It certainly is no more than just to suppose that _charity begins at home;_ and if so, what must such as profess to be Saints think, when they patronize the splendor of Babylon and leave the virtue of Zion to linger for want of bread? Beside which, if virtue is justified rather than vanity, the best of everything calculated to happify man and dignify society will--yea, must be in Nauvoo. And as the new commandment given anciently was _to love one another,_ even so the works of the Saints at home and abroad will bear its own testimony _whether they love the brethren_. In all the world the _Times and Seasons_ is the only paper that virtually sustains, according to the forms of Scripture and prophecy, "Apostles, Prophets, Evangelists," and revelations. And what shall be said of him that, like the "Levite," passes on the other side of the way, when we behold men who "have borne the heat and the burden of the day" struggling against the popular opinions of a vain world, the burlesque of a giddy throng, the vulgarity of a self-wise multitude, and the falsehoods of what may justly be termed the "civilized meanness of the {70} age," and not lending a helping hand? The 25th chapter of Matthew contains the simple answer. Now, let me say once for all, like the Psalmist of old, "How good and how pleasant it is for brethren to dwell together in unity." "As the precious ointment upon the head that ran down upon Aaron's beard, that went down to the skirts of his garments, as the dew of Hermon that descended upon the mountains of Zion," is such unity; for there the Lord commanded the blessing, even life for evermore!" Unity is power; and when the brethren as one man sustain the _Times and Seasons,_ they sustain me, by giving a spread to the revelations, faith, works, history and progress of the Church. The brethren who conduct the paper have been appointed to that important station, because they are worthy and well qualified; and what a blessed sign of a faithful friend to God and man is it to see the charity of a brother support his brethren, as an evidence that he means to pass from death into life? Many of the articles which appear in the _Times and Seasons_ are extracts of revelations, translations, or are the united voice of conferences, which, like "apples of gold in pictures of silver," are treasures more than meat for the called, chosen and faithful among the Saints, and should be more than _drink_ to those that hunger and thirst after righteousness. As Nauvoo is rising in glory and greatness, so shall I expect to see the _Times and Seasons_ increase in circulation by the vigilance of the Elders and Saints, so as to be a herald of truth and a standard of pure and undefiled religion. Finally, men and brethren, when you support my friends, you support me. In the bonds of the new and everlasting covenant, I am your humble servant, JOSEPH SMITH. Footnotes: 1. This was the case of Chas. Drown on _habeas corpus_ referred to under date of 13th of October. {71} CHAPTER IV. CORRESPONDENCE BETWEEN JAMES ARLINGTON BENNETT AND PRESIDENT JOSEPH SMITH--RENEWAL OF PETITIONS TO CONGRESS FOR REDRESS OF MISSOURI GRIEVANCES--PRESIDENT JOSEPH SMITH'S APPEAL TO THE "GREEN MOUNTAIN BOYS"--VERMONT--STATUS OF THE NAUVOO LEGION IN ILLINOIS MILITIA. _Thursday, November, 9, 1843.--_At the office, dictating letters and signing deeds. The missionaries to the Pacific Islands touched at Cape de Verde Islands, and laid in a supply of fruits of various kinds. [Sidenote: Properity of the Work in England.] _Saturday, 11.--_A company of Saints arrived from England. The work is still prospering in that country, poverty and distress are making rapid strides, and the situation of the laboring classes is getting every day more deplorable. City Council met. Hyrum Smith, president _pro tem._ Albert P. Rockwood assessor and collector for 1st ward; Daniel Hendricks for 2nd ward; Jonathan H. Hale, 3rd ward; and Henry G. Sherwood for 4th ward. _Sunday, 12.--_Prayer-meeting in the evening, in the south-east room of my old house. Clear, cold. _Monday 13.--_Having received a letter from James Arlington Bennett, Esq., I copy it:-- _Letter: James Arlington Bennett to President Joseph Smith._ ARLINGTON HOUSE, Oct. 43, 1843. DEAR GENERAL:--I am happy to know that you have taken possession of your new establishment, and presume you will be eminently successful and happy in it, together with your good lady and family. You are no doubt already aware that I have had a most interesting visit from your most excellent and worthy friend, President B. Young with whom I have had a glorious frolic in the clear blue ocean; for {72} most assuredly a frolic it was, without a moment's reflection or consideration. Nothing of this kind would in the least attach me to your person or cause. I am capable of being a most _undeviating friend_, without being governed by the smallest religious influence. As you have proved yourself to be a philosophical divine, you will excuse me when I say that we must leave their influence to the mass. The boldness of your plans and measures, together with their unparalleled success so far, are calculated to throw a charm over your whole being, and to point you out as the most extraordinary man of the present age. But my mind is of so mathematical and philosophical a cast, that the divinity of Moses makes no impression on me, and you will not be offended when I say that I rate you higher as a legislator than I do Moses, because we have you present with us for examination, whereas Moses derives his chief authority from prescription and the lapse of time. I cannot, however, say but you are both right, it being out of the power of man to prove you wrong. It is no mathematical problem, and can therefore get no mathematical solution. I say, therefore, Go a-head: you have my good wishes. You know Mahomet had his "_right hand man_." The celebrated Thomas Brown, at New York, is now engaged in cutting your head on a beautiful cornelian stone, as your _private seal,_ which will be set in gold to your order, and sent to you. It will be a gem, and just what you want. His sister is a member of your Church. The expense of this seal, set in gold, will be about $40; and Mr. Brown assures me that if he were not so poor a man, he would present it to you free. You can, however, accept it or not, as he can apply to it another use. I am myself short for cash; for although I had sometime since $2,000 paid me by the Harpers, publishers, as the first instalment on the purchase of my copyright, yet I had got so much behind during the hard times, that it all went to clear up old scores. I expect $38,000 more however, in semi-annual payments, from those gentlemen, within the limits of ten years; a large portion of which I intend to use in the State of Illinois, in the purchase and conduct of a large tract of land; and therefore should I be compelled to announce in this quarter that I have no connection with the Nauvoo Legion, you will of course remain silent, as I shall do it in such a way as will make all things right. I may yet run for a high office in your state, when you would be sure of my best services in your behalf; therefore, a known connection with you would be against our mutual interest. It can be shown that a commission in the Legion was a _Herald_ hoax, coined for the fun of it {73} by me, as it is not believed even now by the public. In short, I expect to be yet, through your influence, governor of the State of Illinois. My respects to Brothers Young, Richards, Mrs. Emma, and all friends. Yours most respectfully, JAMES ARLINGTON BENNETT. P.S.--As the office of inspector-general confers no command on me, being a mere honorary title,--if, therefore, there is any gentleman in Nauvoo who would like to fill it in a practical way, I shall with great pleasure and good-will resign it to him, by receiving advice from you to that effect. It is an office that should be filled by some scientific officer. J. A. B. I insert my reply:-- _Letter: President Joseph Smith to James Arlington Bennett._ NAUVOO, ILLINOIS, Nov. 13, 1843. DEAR SIR:--Your letter of the 24th ult. has been regularly received, its contents duly appreciated, and its whole tenor candidly considered; and, according to my manner of judging all things in righteousness, I proceed to answer you, and shall leave you to meditate whether "mathematical problems," founded upon the truth of revelation, or religion as promulgated by me, or by Moses, can be solved by rules and principles existing in the systems of common knowledge. How far you are capable of being "a most undeviating friend, without being governed by the smallest religious influence," will best be decided by your survivors, as all past experience most assuredly proves. Without controversy, that friendship which intelligent beings would accept as sincere must arise from love, and that love grow out of virtue, which is as much a part of religion as light is a part of Jehovah. Hence the saying of Jesus, "Greater love hath no man than this, that a man lay down his life for his friends." You observed, "as I have proven myself to be a philosophical divine" I must excuse you when you say that we must leave these _influences_ to the mass. The meaning of "philosophical divine" may be taken in various ways. If, as the learned world apply the term, you infer that I have achieved a victory, and been strengthened by a scientific religion, as practiced by the popular sects of the age, through the aid of colleges, seminaries, Bible societies, missionary boards, financial organizations, and gospel money schemes, then you are wrong. Such a combination of men and means shows a form of godliness without the power; for is it not written, "I will destroy the wisdom of the wise." "Beware lest any man spoil you through philosophy and vain deceit, after the rudiments of the world, and not after the doctrines of Christ." But if the inference is that by more love, more light, more virtue, and more truth {74} from the Lord, I have succeeded as a man of God, then you reason truly, though the weight of the sentiment is lost, when the _"influence is left to the mass."_ "Do men gather grapes of thorns, or figs of thistles?" Of course you follow out the figure, and say, the boldness of my plans and measures, together with their unparalleled success, so far, are calculated to throw a charm over my whole being, and to point me out as the most extraordinary man of the present age! The _boldness of my plans and measures_ can readily be tested by the touchstone of all schemes, systems, projects, and adventures--_truth;_ for truth is a matter of fact; and the fact is, that by the power of God I translated the Book of Mormon from hieroglyphics, the knowledge of which was lost to the world, in which wonderful event I stood alone, an unlearned youth, to combat the worldly wisdom and multiplied ignorance of eighteen centuries, with a new revelation, which (if they would receive the everlasting Gospel,) would open the eyes of more than eight hundred millions of people, and make "plain the old paths," wherein if a man walk in all the ordinances of God blameless, he shall inherit eternal life; and Jesus Christ, who was, and is, and is to come, has borne me safely over every snare and plan laid in secret or openly, through priestly hypocrisy, sectarian prejudice, popular philosophy, executive power, or law-defying mobocracy, to destroy me. If, then, the hand of God in all these things that I have accomplished towards the salvation of a priest-ridden generation, in the short space of twelve years, through the boldness of the plan of preaching the Gospel, and the boldness of the means of declaring repentance and baptism for the remission of sins, and a reception of the Holy Ghost by laying on of the hands, agreeably to the authority of the Priesthood, and the still more bold measures of receiving direct revelation from God, through the Comforter, as promised, and by which means all holy men from ancient times till now have spoken and revealed the will of God to men, with the consequent "success" of the gathering of the Saints, throws any "charm" around my being, and "points me out as the most extraordinary man of the age," it demonstrates the fact that truth is mighty and must prevail, and that one man empowered from Jehovah has more influence with the children of the kingdom than eight hundred millions led by the precepts of men. God exalts the humble, and debases the haughty. But let me assure you in the name of Jesus, "who spake as never man spake," that the "boldness of the plans and measures," as you term them, but which should be denominated the righteousness of the cause, the truth of the system, and power of God, which "so far" has borne me and the Church, (in which I glory in having the privilege of being a member,) successfully through the storm of reproach, folly, ignorance, {75} malice, persecution, falsehood, sacerdotal wrath, newspaper satire, pamphlet libels, and the combined influence of the powers of earth and hell,--I say these powers of righteousness and truth are not the decrees or rules of an ambitious and aspiring Nimrod, Pharaoh, Nebuchadnezzar, Alexander, Mahomet, Bonaparte, or other great sounding heroes that dazzled forth with a trail of pomp and circumstances for a little season, like a comet, and then disappeared, leaving a wide waste where such an existence once was, with only a name; nor where the glorious results of what you term "boldness of plans and measures," with the attendant "success," matured by the self-aggrandizing wisdom of the priests of Baal, the scribes and Pharisees of the Jews, popes and bishops of Christendom, or pagans of Juggernaut: nor were they extended by the divisions and subdivisions of a Luther or Calvin, a Wesley, or even a Campbell, supported by a galaxy of clergymen and churchmen, of whatever name or nature, bound apart by cast-iron creeds, and fastened to set stakes by chain-cable opinions, without revelation. Nor are they the lions of the land, or the leviathans of the sea, moving among the elements, as distant chimeras to fatten the fancy of the infidel; but they are as the stone cut out of the mountain without hands, and will become a great mountain, and fill the whole earth. [1] * * * * * It seems that your mind is of such "a mathematical and philosophical cast," that the divinity of Moses makes no impression upon you, and that I will not be offended when you say that you rate me higher as a legislator than you do Moses, because you have me present with you for examination; that "Moses derives his chief authority from prescription and the lapse of time." You cannot, however, say but we are both right, it being out of the power of man to prove us wrong. "It is no mathematical problem, and can therefore get no mathematical solution." {76} Now, sir, to cut the matter short, and not dally with your learned ideas, for fashion's sake you have here given your opinion, without reserve, that revelation, the knowledge of God, prophetic vision, the truth of eternity, cannot be solved as a mathematical problem. The first question then is, What is a mathematical problem? and the natural answer is, A statement, proposition or question that can be solved, ascertained, unfolded or demonstrated by knowledge, facts or figures; for "mathematical" is an adjective derived from _mathesis_ (Gr.), meaning, in English, learning or knowledge. "Problem" is derived from _probleme_ (French), or _problema_ (Italian, or Spanish), and in each language means a question or proposition, whether true or false. "Solve" is derived from the Latin verb "_solvo,_" to explain or answer. One thing more in order to prove the work as we proceed. It is necessary to have witnesses, two or three of whose testimonies, according to the laws or rules of God and man, are sufficient to establish any one point. Now for the question. How much are one and one? Two. How much is one from two? One. Very well; one question or problem is solved by figures. Now, let me ask one for facts; Was there ever such a place on the earth as Egypt? Geography says yes; ancient history says yes; and the Bible says yes: so three witnesses have solved that question. Again: Lived there ever such a man as Moses in Egypt? The same witnesses reply, _Certainly._ And was he a Prophet? The same witnesses, or a part, have left on record that Moses predicted in Leviticus that if Israel broke the covenant they had made, the Lord would scatter them among the nations, till the land enjoyed her Sabbaths: and, subsequently, these witnesses have testified of their captivity in Babylon and other places, in fulfillment. But to make assurance doubly sure, Moses prays that the ground might open and swallow up Korah and his company for transgression, and it was so: and he endorses the prophecy of Balaam, which said, Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the city: and Jesus Christ, as Him that "had dominion," about fifteen hundred years after, in accordance with this and the prediction of Moses, David, Isaiah, and many others, came, saying, Moses wrote of me, declaring the dispersion of the Jews, and the utter destruction of the city; and the Apostles were his witnesses, unimpeached, especially Jude, who not only endorses the facts of Moses "divinity," but also the events of Balaam and Korah, with many others, _as true_. Besides these tangible facts, so easily proven and demonstrated by simple rules and testimony unimpeached, the art (now lost,) of embalming human bodies, and preserving them in the catacombs of Egypt, whereby men, women and children, _as mummies,_ after a lapse of near {77} three thousand five hundred years, come forth among the living; and although _dead,_ the papyrus which has lived in their bosoms, unharmed, speaks for them in language like the sound of an earthquake. _Ecce veritas! Ecce cadaveros!_ Behold the truth! Behold the mummies! Oh, my dear sir, the sunken Tyre and Sidon, the melancholy dust where the city of Jerusalem once was, and the mourning of the Jews among the nations, together with such a cloud of witnesses, if you had been as well acquainted with your God and Bible as with your purse and pence table, the divinity of Moses would have dispelled the fog of five thousand years and filled you with light; for facts, like diamonds, not only cut glass, but they are the most precious jewels on earth. The spirit of prophecy is the testimony of Jesus. The world at large is ever ready to credit the writings of Homer, Hesiod, Plutarch, Socrates, Pythagoras, Virgil, Josephus, Mahomet, and an hundred others; but where, tell me, where, have they left a line--a simple method of solving the truth of the plan of eternal life? Says the Savior, "If any man will do his [the Father's] will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." Here, then, is a method of solving the divinity of men by the divinity within yourself, that as far exceeds the calculations of numbers as the sun exceeds a candle. Would to God that all men understood it and were willing to be governed by it, that when one had filled the measure of his days, he could exclaim like Jesus, _Veni mori, et reviviscere_!' Your good wishes to go ahead, coupled with Mahomet and a right hand man, are rather more vain than virtuous. Why, sir, Caesar had his right hand Brutus, who was his left hand assassin,--not, however, applying the allusion to you. As to the private seal you mention, if sent to me, I shall receive it with the gratitude of a servant of God, and pray that the donor may receive a reward in the resurrection of the just. The summit of your future fame seems to be hid in the political policy of a "mathematical problem" for the chief magistracy of this state, which I suppose might be solved by "double position," where the _errors_ of the _supposition_ are used to produce a true answer. But, sir, when I leave the dignity and honor I received from heaven, to boost a man into power, through the aid of my friends, where the evil and designing, after the object has been accomplished, can lock up the clemency intended as a reciprocation for such favors, and where the wicked and unprincipled, as a matter of course, would seize the opportunity to flintify the hearts of the nation against me for dabbling at a sly game in politics,--verily I say, when I leave the dignity and honor of heaven, to gratify the ambition and vanity of man or men, {78} may my power cease, like the strength of Samson, when he was shorn of his locks, while asleep in the lap of Delilah. Truly said the Savior, "Cast not your pearls before swine, lest they trample them under their feet, and turn again and rend you." Shall I, who have witnessed the visions of eternity, and beheld the glorious mansions of bliss, and the regions and the misery of the damned,--shall I turn to be a Judas? Shall I, who have heard the voice of God, and communed with angels, and spake as moved by the Holy Ghost for the renewal of the everlasting covenant, and for the gathering of Israel in the last days,--shall I worm myself into a political hypocrite? Shall I, who hold the keys of the last kingdom, in which is the dispensation of the fullness of all things spoken by the mouths of all the holy Prophets since the world began, under the sealing power of the Melchizedec Priesthood,--shall I stoop from the sublime authority of Almighty God, to be handled as a monkey's cat-paw, and pettify myself into a clown to act the farce of political demagoguery? No--verily no! The whole earth shall bear me witness that I, like the towering rock in the midst of the ocean, which has withstood the mighty surges of the warring waves for centuries, _am impregnable,_ and am a faithful friend to virtue, and a fearless foe to vice,--no odds whether the former was sold as a pearl in Asia or hid as a gem in America, and the latter dazzles in palaces or glimmers among the tombs. I combat the errors of ages; I meet the violence of mobs; I cope with illegal proceedings from executive authority; I cut the guardian knot of powers, and I solve mathematical problems of universities, _with truth--diamond truth; and God is my "right hand man_." [2] And to close, let me say in the name of Jesus Christ to you, and to presidents, emperors, kings, queens, governors, rulers, nobles, and men in authority everywhere, Do the works of righteousness, execute justice and judgment in the earth, that God may bless you and her inhabitants; and The laurel that grows on the top of the mountain Shall green for your fame while the sun sheds a ray; And the lily that blows by the side of the fountain Will bloom for your virtue till earth melt away. With due consideration and respect, I have the honor to be Your most obedient servant, JOSEPH SMITH. P.S. The court-martial will attend to your case in the Nauvoo Legion. J. S. {79}_Tuesday, 14.--_In the evening called at the office with Mr. Southwick, of Dixon, and had my letter to James Arlington Bennett read. _Wednesday, 15.--_Mayor's court in the office. "Erskine _versus_ Pullen." Nonsuit. P.M. At the office. Suggested the idea of preparing a grammar of the Egyptian language. [Sidenote: Grammar for the Egyptian Language Suggested.] Prayer-meeting at the old house. I spoke of a petition to Congress, my letter to Bennett, and intention to write a proclamation to the kings of the earth. _Thursday, 16.--_Held a court--"Averett _versus_ Bostwick." At home the remainder of the day. Chilly east wind and foggy. _Friday, 17.--_Deeded lot 4, block 135, to Sally Phelps, wife of W. W. Phelps. About ten, a.m., called in the office with Esquire Southwick, of Dixon. Thunder, lightning and rain last night. Warm and foggy morning. _Saturday, 18.--_Rode out on horseback to the prairie, accompanied by Mr. Southwick. Conference of the church held at Halifax, Nova Scotia. Robert Dixon, president; Edward Cook, secretary. Two branches were represented, containing 2 Elders, 1 Teacher, 2 Deacons, and 34 members. _Sunday, 19.--_Eleven a.m. to two p.m., prayer-meeting at the old house, and fasting. In the evening, prayer-meeting and breaking of bread, &c. [Sidenote: Meeting at the Prophet's Home.] _Monday, 20.--_Two gentlemen from Vermont put up at the Mansion. I rode round with them in the afternoon to show them the improvements in the city. In the evening, several of the Twelve and others called to visit me. My family sang hymns, {80} and Elder John Taylor prayed and gave an address, to which they paid great attention, and seemed very much interested. _Tuesday, 21.--_Council of the Twelve and others at my old house all day. Dictated to my clerk an appeal to the Green Mountain boys of Vermont, my native State. Also instructed Elders Richards, Hyde, Taylor and Phelps to write a "Proclamation to the Kings of the Earth." _Wednesday, 22.--_Rode out to the prairie with W. Clayton and Lorenzo D. Wasson, and found Arthur Smith cutting timber on my land without my consent, which I objected to. Prayer-meeting in the evening at the old house. Five deaths in the city during the past week. [Sidenote: Canal Around the Rapids.] _Thursday, 23.--_Met in council in the old house; then walked down to the river to look at the stream, rocks, &c., about half-past eleven, a.m. Suggested the idea of petitioning Congress for a grant to make a canal over the falls, or a dam to turn the water to the city, so that we might erect mills and other machinery. [3] Issued a writ of habeas corpus, on application of John M. Finch. _Friday, 24.--_Attended Municipal Court "on habeas corpus, John M. Finch at suit of Amos Davis." Finch discharged, Davis to pay costs, it being a vexatious and malicious suit. The young men have established a debating society in Nauvoo, to discuss topics of various descriptions. {81} [Sidenote: The Prophet's Stand on Chastity and General Morality.] _Saturday, 25.--_Colonel Frierson, United States Surveyor from Quincy, arrived in Nauvoo. In the evening the High Council sat on the case of Harrison Sagers, charged with seduction, and having stated that I had taught it was right. Charge not sustained. I was present with several of the Twelve, and gave an address tending to do away with every evil, and exhorting them to practice virtue and holiness before the Lord; told them that the Church had not received any permission from me to commit fornication, adultery, or any corrupt action; but my every word and action has been to the contrary. If a man commit adultery, he cannot receive the celestial kingdom of God. Even if he is saved in any kingdom, it cannot be the celestial kingdom. I did think that the many examples that have been made manifest, such as John C. Bennett's and others, were sufficient to show the fallacy of such a course of conduct. I condemned such actions _in toto,_ and warned the people present against committing such evils; for it will surely bring a curse upon any person who commits such deeds. After adjournment, held a council, and agreed to meet Mr. Frierson [4] at the Mansion to morrow morning. I received a letter signed by George B. Wallace and six other Elders, requesting permission for Elder John E. Page to remain in Boston the ensuing winter. Also a letter from John E. Page, giving his assent to the petition, to which the Twelve Apostles wrote the following reply:-- _Letter: Brigham Young in Behalf of the Twelve to Elder John E. Page, Appointing him to go to Washington._ _Elder John E. Page_: BELOVED BROTHER:--Your letter dated at Boston, in connection with {82} some one hundred and fifty of the brethren, is received, and we proceed to reply. Your letter is not before us this moment; consequently you must excuse a reference to dates and names which have escaped our recollection. But the subject is fresh, and the letter was read in a council of Presidents Joseph, Hyrum, and the Twelve, when the word of the Lord came through Joseph the Seer thus:--"Let my servant John E. Page take his departure _speedily_ from the city of Boston, and go directly to the city of Washington, and there labor diligently in proclaiming my Gospel to the inhabitants thereof: and if he is humble and faithful, lo! I will be with him, and will give him the hearts of the people, that he may do them good and build up a church unto my name in that city." Now, Brother Page, if you wish to follow counsel and do the will of the Lord, as we believe you desire to do, call the church at Boston together, _without delay,_ and read this letter to them, calling upon them to assist you on your mission, and go thy way speedily unto the place which is appointed unto you by the voice of the Lord, and build up a church in the city of Washington; for it is expedient and absolutely necessary that we have a foothold in that popular city. Let your words be soft unto the people, but full of the spirit and power of the Holy Ghost. _Do not challenge the sects for debate,_ but treat them as brethren and friends; and the God of heaven will bless you, and we will bless you in the name of the Lord Jesus, and the people will rise up and bless you, and call you a sweet messenger of peace. You will pardon us for giving you such counsel, for we feel to do it in the name of the Lord. When you have built a church at Washington so as to warrant the expense. It will be wisdom for you to send or take your wife to Washington; so says President Joseph. All things go on smoothly here. As to the reports circulated while we were in Boston, there is nothing of them. Brother Joseph has commenced living in his new house, and enjoys himself well. He has raised a sign, entitled "Nauvoo Mansion," and has all the best company in the city. Many strangers from abroad call on him, feeling perfect liberty so to do, since he has made his house public; and it is exerting a blessed influence on the public mind. The Temple has been progressing rapidly until the recent frosts. The walls are now above the windows of the first story, and some of the circular windows are partly laid. The brethren of the Twelve have all arrived home, are tolerably well, and their families, except Sister Hyde, who has been very sick, and is yet, though at last report rather better. No prospect of any of the Twelve leaving home this winter {83} that we know of. Elder Snow has arrived with his company from Boston, generally in good spirits. The devil howls some: may be you will hear him as far as Boston, for there cannot a blackleg be guilty of any crime in Nauvoo, but somebody will lay it to the servants of God. We shall give the substance of this communication to your wife same mail. We remain your brother in the new and everlasting covenant, in behalf of the quorum, BRIGHAM YOUNG, President. W. RICHARDS, Clerk. [Sidenote: Renewal of Petitions to Congress.] _Sunday, 26.--_I met with Hyrum, the Twelve and others, in council with Colonel Frierson, at the Mansion, concerning petitioning Congress for redress of grievances. Read to him the affidavits of Hyrum Smith, Brigham Young, Parley P. Pratt, Lyman Wight, George W. Pitkin and Sidney Rigdon, taken before the municipal court on _habeas corpus,_ and conversed with him thereon. At eleven, a.m., Elder Orson Pratt preached in the Assembly Room. In the evening, Elder Parley P. Pratt lectured in the Mansion. Rainy, muddy day. _Monday, 27.--_Wet day. Being quite unwell, I stayed at home. _Tuesday, 28.--_At home. Colonel Frierson wrote a Memorial to Congress. [5] _Wednesday, 29.--_At home. Clear and cold. Colonel Frierson left for home, taking with him a copy of the Memorial, to get signers in Quincy. I here insert a copy of the-- {84} MEMORIAL. _To the Honorable the Senate and House of Representatives of the United States, in Congress Assembled_. The memorial of the undersigned inhabitants of Hancock county, in the State of Illinois, respectfully showeth-- That they belong to the society of Latter-day Saints, commonly called "Mormons;" that a portion of our people commenced settling in Jackson county, Missouri, in the summer of 1831, where they purchased lands and settled upon them with the intention and expectation of becoming permanent citizens in common with others. From a very early period after the settlement began, a very unfriendly feeling was manifested by the neighboring people; and as the society increased, this unfriendly spirit also increased, until it degenerated into a cruel and unrelenting persecution, and the society was at last compelled to leave the county. An account of these unprovoked persecutions has been published to the world; yet we deem it not improper to embody a few of the most prominent items in the memorial, and lay them before your honorable body. On the 20th July, 1833, a mob collected at Independence, a deputation or committee from which called upon a few members of our Church there, and stated to them that the store, printing office, and all mechanic shops belonging to our people must be closed forthwith, and the society leave the county immediately. These conditions were so unexpected and so hard, that a short time was asked for to consider on the subject before an answer could be given, which was refused; and when some of our men answered that they could not consent to comply with such propositions, the work of destruction commenced. The printing office--a valuable two-story brick building, was destroyed by the mob, and with it much valuable property. They next went to the store for the same purpose; but one of the owners thereof agreeing to close it, they abandoned their design. A series of outrages was then commenced by the mob upon individual members of our society. Bishop Partridge was dragged from his house and family, where he was first partially stripped of his clothes, and then tarred and feathered from head to foot. Mr. Charles Allen was also tarred at the same time. Three days afterwards the mob assembled in great numbers, bearing a red flag, and proclaiming that unless the society would leave _en masse,_ every man of them should be killed. Being in a defenseless situation, to avoid a general massacre, a treaty was entered into and ratified, by which it was agreed that one-half of the society should leave the county by the 1st of January, and the remainder by the 1st of April following. {85} In October, while our people were gathering their crops and otherwise preparing to fulfill their part of the treaty, the mob again collected without any provocation, shot at some of our people, whipped others, threw down their houses, and committed many other depredations. The members of the society were for some time harassed both day and night, their houses assailed and broken open, and their women and children insulted and abused. The store-house of A. S. Gilbert and Company was broken open, ransacked, and some of the goods strewed in the streets. These repeated assaults so aroused the indignant feelings of our people, that a small party thereof, on one occasion, when wantonly abused, resisted the mob. A conflict ensued, in which one of our people and some two or three of their assailants were killed. This unfortunate event raised the whole county in arms, and we were required forthwith to surrender our arms and leave the county. Fifty-one guns were given up, which have never been returned or paid for to this day. Parties of the mob, from thirty to seventy in number, then scoured the county in every direction, threatening and abusing women and children, until they were forced first to take shelter in the woods and prairies at a very inclement season of the year, and finally to make their escape to Clay county, where the people permitted them to take refuge for a time. After the society had left Jackson county, their buildings, amounting to about two hundred, were either burned or otherwise destroyed, with a great portion of their crops, as well as furniture, stock, &c.; for which they have not as yet received any remuneration. The society remained in Clay county nearly three years, when, in compliance with the demands of the citizens there, it was determined to remove to that section of country known afterwards as Caldwell county. In order to secure our people from molestation, the members of the society bought out most of the former inhabitants of what is now Caldwell county, and also entered much of the wild land then belonging to the United States in that section of country, fondly hoping that as we were American citizens, obeying the laws and assisting to support the government, we would be protected in the use of homes which we had honestly purchased from the General Government and fully paid for. Here we were permitted to enjoy peace for a season; but as our society increased in numbers and settlements were made in Daviess and Carrol counties, unfounded jealousies sprang up among our neighbors, and the spirit of the mob was soon manifested again. The people of our Church who had located themselves at De Witt were compelled by {86} the mob to leave the place, notwithstanding the militia were called out for their protection. From De Witt the mob went to Daviess county, and, while on their way, took some of our people prisoners, and greatly abused and mistreated them. Our people had been driven by force from Jackson county; they had been compelled to leave Clay county, and sell their lands there, for which they have never been paid: they had finally settled in Caldwell county, where they had purchased and paid for nearly all the Government land within its limits, in order to secure homes where they could live and worship in peace; but even here they were soon followed by the mob. The society remained in Caldwell from 1836 until the fall of 1838, and during that time had acquired by purchase from the Government, the settlers, and preemptioners, almost all the lands in the county of Caldwell, and a portion of those in Daviess and Carrol counties. Those counties, when our people first commenced their settlements, were for the most part wild and uncultivated, and they had converted them into large and well improved farms, well stocked. Lands had risen in value, from 10 to 25 dollars per acre, and those counties were rapidly advancing in cultivation and wealth. In August, 1838, a riot commenced, growing out of the attempt of a member of the society to vote, which resulted in creating great excitement and many scenes of lawless outrage. A large mob, under the conduct of Cornelius Gilliam, came into the vicinity of Far West, drove off our stock, and abused our people. Another party came into Caldwell county, took away our horses and cattle, burnt our houses, and ordered the inhabitants to leave their homes immediately. By order of Brigadier-General Doniphan and Colonel Hinkle, a company of about sixty men, under the command of David W. Patten went to disperse this mob. A conflict ensued, in which Captain Patten and two of his men were killed, and others wounded. [6] A mob party, from two to three hundred in number, many of whom are supposed to have come from Chariton county, fell on our people, and, notwithstanding they begged for quarters, shot down and killed eighteen, as they would so many wild beasts. They were finally compelled to flee from those counties; and on the 11th October, 1838, they sought safety by that means, with their families, {87} leaving many of their effects behind. That they had previously applied to the constituted authorities of Missouri for protection, but in vain. The society were pursued by the mob, conflicts ensued, deaths occurred on each side, and finally a force was organized under the authority of the Governor of the state of Missouri, with orders to drive us from the State, _or exterminate us_. Abandoned and attacked by those to whom we had looked for _protection,_ we determined to make no further resistance, but submit to the authorities of the State and yield to our fate, however hard it might be. Several members of the society were arrested and imprisoned on a charge of treason against the State: and the rest, amounting to above 14,000 souls, fled into the other States, principally into Illinois, where they now reside. Your memorialists would further state that they have heretofore petitioned your honorable body, praying redress for the injuries set forth in this memorial; but the committee to whom our petition was referred reported, in substance, that the General Government had no power in the case, and that we must look for relief to the courts and the legislature of Missouri. In reply, your memorialists would beg leave to state that they have repeatedly appealed to the authorities of Missouri in vain; that though they are American citizens, at all times ready to obey the laws and support the institutions of the country, none of us would dare enter Missouri for any such purpose, or for any purposes whatever. Our property was seized by the mob or lawlessly confiscated by the State; and we were forced, at the point of the bayonet, to sign deeds of trust relinquishing our property. But the exterminating order of the Governor of Missouri is still in force, and we dare not return to claim out just rights. The widows and orphans of those slain, who could legally sign no deeds of trust, dare not return to claim the inheritance left them by their murdered parents. It is true the Constitution of the United States gives to us, in common with all other native or adopted citizens, the right to enter and settle in Missouri; but an executive order has been issued to exterminate us if we enter the State, and a part of the Constitution becomes a nullity, so far as we are concerned. Had any foreign state or power committed a similar outrage upon us we cannot for a moment doubt that the strong arm of the General Government would have been stretched out to redress our wrongs; and we flatter ourselves that the same power will either redress our grievances or shield us from harm in our efforts to regain our lost property, which we fairly purchased from the General Government. Finally, your memorialists pray your honorable body to take their {88} wrongs into consideration, receive testimony in the case, and grant such relief as by the Constitution and laws you may have power to give. And your memorialists will ever pray. [Sidenote: Activities in Renewal of Appeals to Congress.] Eleven copies were also made for circulation and signatures by Thomas Bullock, one of my clerks. Four, p.m. A meeting of the citizens in the assembly room, [over President Smith's store] when Brigham Young was chosen chairman of the meeting, and Willard Richards, clerk. The object of the meeting was briefly explained by the clerk, followed by Judge Phelps, which was to petition Congress for redress of grievances in relation to the Missouri persecutions. Voted that the chairman appoint a committee to get the names of memorialists in this city. The chairman appointed the assessors and collectors in their several wards. Voted that the same committee collect means to purchase paper. President Sidney Rigdon to go to La Harpe, and Elder Heber C. Kimball to Ramus, to procure signers. The chairman appointed committees to visit other places. Joseph Smith, the Mayor, made some remarks, and his Appeal to the Green Mountain Boys was read by William W. Phelps, as follows:-- _President Smith's Appeal to his Native State--Vermont._ I was born in Sharon, Vermont, in 1805, where the first quarter of my life grew with the growth and strengthened with the strength of that "first-born" State of the "United Thirteen." From the old "French War" to the final consummation of American Independence, my fathers, heart to heart, and shoulder to shoulder, with the noble fathers of our liberty, fought and bled; and with the most of that venerable band of patriots, they have gone to rest, bequeathing a glorious country, with all her inherent rights, to millions of posterity. Like other honest citizens, I not only (when manhood came,) sought my own peace, prosperity, and happiness, but also the peace, prosperity, and happiness of my friends; and, with all the rights and realm before me, {89} and the revelations of Jesus Christ to guide me into all truth, I had good reasons to enter into the blessings and privileges of an American citizen, the rights of a Green Mountain Boy, unmolested, and enjoy life and religion according to the most virtuous and enlightened customs, rules, and etiquette of the nineteenth century. But, to the disgrace of the United States, it is not so. These rights and privileges, together with a large amount of property, have been wrested from me, and thousands of my friends, by lawless mobs in Missouri, supported by executive authority; and the crime of plundering our property, and the unconstitutional and barbarous act of our expulsion, and even the inhumanity of murdering men, women, and children, have received the_ pass-word of "justifiable"_ by legislative enactments; and the horrid deeds, doleful and disgraceful as they are, have been paid for by Government. In vain have we sought for redress of grievances and a restoration to our rights in the courts and legislature of Missouri. In vain have we sought for our rights and the remuneration for our property in the halls of Congress and at the hands of the President. The only consolation yet experienced from these highest tribunals and _mercy-seats_ of our bleeding country _is that our cause is just, but the Government has no power to redress us_. Our arms were forcibly taken from us by those Missouri marauders; and, in spite of every effort to have them returned, the State of Missouri still retains them: and the United States militia law, with this fact before the Government, still compels us to military duty; and, for a lack of said arms, the law _forces us to pay fines._ As Shakespeare would say "_thereby hangs a tale._" Several hundred thousand dollars' worth of land in Missouri was purchased at the United States Land Offices in that district of country and the money, without doubt, has been appropriated to strengthen the army and navy, or increase the power and glory of the nation in some other way. And notwithstanding Missouri has robbed and mobbed me and twelve or fifteen thousand innocent inhabitants, murdered hundreds, and expelled the residue, at the point of the bayonet, without law, contrary to the express language of the Constitution of the United States and every State in the Union, and contrary to the custom and usage of civilized nations, and especially one holding up the motto, "_The asylum of the oppressed._" yet the comfort we receive to raise our wounded bodies and invigorate our troubled spirits, on account of such immense sacrifices of life, property, patience, and right, and as an equivalent for the enormous taxes we are compelled to pay to support these functionaries in a dignified manner, after we have petitioned and pleaded with tears, and been showed like a caravan of foreign animals, for the peculiar gratification of connoiseurs in humanity, that flare {90} along in public life like lamps upon lamp-posts, because they are better calculated for the schemes of the night than for the scenes of the day, is, as President Van Buren said, _Your cause is just, but Government has no power to redress you_! No wonder, after the Pharisee's prayer, the publican smote his breast and said, "_Lord be merciful to me a sinner!"_ What must the manacled nations think of freemen's rights in the land of liberty? [7] * * * Now, therefore, having failed in every attempt to obtain satisfaction at the tribunals, where all men seek for it, according to the rules of right, I am compelled to appeal to the honor and patriotism of my native State--to the clemency and valor of "Green Mountain Boys;" for throughout the various periods of the world, whenever a nation, kingdom, state, family, or individual has received an insult or an injury from a superior force, (unless satisfaction was made,) it has been the custom to call in the aid of friends to assist in obtaining redress. For proof we have only to refer to the recovery of Lot and his effects by Abraham in the days of Sodom and Gomorrah, or to turn to the relief afforded by France and Holland for the achievement of the Independence of these United States, without bringing up the great bulk of historical facts, rules, laws, decrees, and treaties, and Bible records, by which nations have been governed, to show that mutual alliance for the general benefit of mankind to retaliate and repel foreign aggressions. To punish and prevent home wrongs, when the conservators of justice and the laws have failed to afford a remedy, are not only common and in the highest sense justifiable and wise, but they are also poorer expedients to promote the enjoyment of equal rights, the pursuit of happiness, the preservation of life, and the benefit of posterity. With all these facts before me, and a pure desire to ameliorate the condition of the poor and unfortunate among men, and, if possible, to entice all men from evil to good, and with firm reliance that God will reward the just, I have been stimulated to call upon my native State for a "union of all honest men," and to appeal to the valor of the "Green Mountain Boys" by all honorable methods and means to assist me in obtaining justice from Missouri, not only for the property she has stolen and confiscated, the murders she has committed among my friends, and for our expulsion from the State, but also to humble and chastise or abase her for the disgrace she has brought upon constitutional liberty until she atones for her sins. I appeal also to the fraternity of brethren who are bound by kindred ties to assist a brother in distress in all cases where it can be done according {91} to the rules of order, to extend the boon of benevolence and protection in avenging the Lord of His enemies, as if a Solomon, a Hiram, a St. John, or a Washington raised his hands before a wondering world, and exclaimed, "My life for his!" Light, liberty, and virtue forever! I bring this appeal before my native State, for the solemn reason that an injury has been done, and crimes have been committed, which a sovereign State, of the Federal compact, one of the great family of _"E pluribus unum,"_ refuses to compensate, by consent of parties, rules of law, customs of nations, or in any other way. I bring it also because the National Government has fallen short of affording the necessary relief, as before stated, _for want of power,_ leaving a large body of her own free citizens, whose wealth went freely into her treasury for lands, and whose gold and silver for taxes still fills the pockets of her dignitaries "in ermine and lace," defrauded, robbed, plundered, ravished, driven, exiled, and banished from the "Independent Republic of Missouri!" And in the appeal let me say, Raise your towers, pile your monuments to the skies, build your steam frigates, spread yourselves far and wide, and open the iron eyes of your bulwarks by sea and land; and let the towering church steeples marshal the country like the dreadful splendor of an army with bayonets. But remember the flood of Noah; remember the fate of Sodom and Gomorrah; remember the dispersion and confusion at the tower of Babel; remember the destruction of Pharaoh and his hosts; remember the handwriting upon the wall, _"Mene, mene, tekel upharsin;"_ remember the angel's visit to Sennacherib, and the one hundred and eighty-five thousand Assyrians; remember the end of the Jews and Jerusalem, and remember the Lord Almighty will avenge the blood of His Saints that now crimsons the skirts of Missouri! Shall wisdom cry aloud, and her speech not be heard? Has the majesty of American liberty sunk into such vile servitude and oppression, that justice has fled? Have the glory and influence of a Washington, an Adams, a Jefferson, a Lafayette, and a host of others, forever departed; and the wrath of a Cain, a Judas, and a Nero whirled forth in the heraldry of hell, to sprinkle our garments with blood, and lighten the darkness of midnight with the blaze of our dwellings? Where is the patriotism of '76? Where is the virtue of our forefathers? and where is the sacred honor of freemen! Must we, because we believe in the fullness of the Gospel of Jesus Christ, the administration of angels, and the communion of the Holy Ghost, like the Prophets and Apostles of old,--must we be mobbed with impunity, be exiled from our habitations and property without {92} remedy, murdered without mercy, and Government find the weapons and pay the vagabonds for doing the jobs, and give them the plunder into the bargain? Must we, because we believe in enjoying the constitutional privilege and right of worshiping Almighty God according to the dictates of our own consciences, and because we believe in repentance, and baptism for the remission of sins, the gift of the Holy Ghost by the laying on of hands, the resurrection of the dead, the millennium, the day of judgment, and the Book of Mormon as the history of the aborigines of this continent,--must we be expelled from the institutions of our country, the rights of citizenship and the graves of our friends and brethren, and the Government lock the gate of humanity and shut the door of redress against us? If so, farewell freedom! adieu to personal safety! and let the red hot wrath of an offended God purify the nation of such sinks of corruption; for that realm is hurrying to ruin where vice has the power to expel virtue. My father, who stood several times in the battles of the American Revolution, till his companions in arms had been shot dead at his feet, was forced from his home in Far West, Missouri, by those civilized--or satanized--savages, in the dreary season of winter, to seek a shelter in another State; and the vicissitudes and sufferings consequent to his flight brought his honored grey head to the grave a few months after. And my youngest brother also, in the vigor and bloom of youth, from his great exposure and fatigue in endeavoring to assist his parents on their journey, (I and my brother Hyrum being in chains, in dungeons, in Missouri, _where they tried to feed us with--human flesh_) was likewise so debilitated that he found a premature grave shortly after my father; and my mother, too, though she yet lingers among us, from her extreme exposure in that dreadful tragedy, was filled with rheumatic affections and other diseases, which leave her no enjoyment of health. She is sinking in grief and pain, broken-hearted, from Missouri persecution. O death! wilt thou not give to every honest man a heated dart to sting those wretches while they pollute the land? And O Grave! wilt thou not _open the trap door_ to the pit of ungodly men, that they may stumble in? I appeal to the "Green Mountain Boys" of my native State to rise in the majesty of virtuous freemen, and by all honorable means help to bring Missouri to the bar of justice. If there is one whisper from the spirit of Ethan Allen, or a gleam from the shade of a General Stark, let it mingle with our sense of honor and fire our bosoms for the cause of suffering innocence, for the reputation of our disgraced country, and for the glory of God; and may all the earth bear me witness, if Missouri--blood-stained Missouri, escapes the due merit of her {93} crimes--the vengeance she so justly deserves--that Vermont is a hypocrite, a _coward_ and this nation the hotbed of political demagogues! I make this appeal to the sons of liberty of my native State for help to frustrate the wicked designs of sinful men. I make it to hush the violence of mobs. I make it to cope with the unhallowed influence of wicked men in high places. I make it to resent the insult and injury made to an innocent, unoffending people, by a lawless ruffian State. I make it to obtain justice where law is put at defiance. I make it to wipe off the stain of blood from our nation's escutcheon. I make it to show presidents, governors, and rulers prudence. I make it to fill honorable men with discretion. I make it to teach senators wisdom. I make it to teach judges justice. I make it to point clergymen to the path of virtue. And I make it to turn the hearts of this nation to the truth and realities of pure and undefiled religion, that they may escape the perdition of ungodly men; and Jesus Christ, the Son of God, is my Great Counselor. Wherefore let the rich and the learned, the wise and the noble, the poor and the needy, the bond and the free, both black and white, take heed to their ways, and a leave to the knowledge of God, and execute justice and judgment upon the earth in righteousness, and prepare to meet the judge of the quick and the dead, for the hour of His coming is nigh. And I must go on as the herald of grace, Till the wide-spreading conflict is over. And burst through the curtains of tyrannic night; Yes, I must go on to gather our race, Till the high blazing flame of Jehovah Illumines the globe as a triumph of right. As a friend of equal rights to all men, and a messenger of the everlasting Gospel of Jesus Christ, I have the honor to be, Your devoted servant, JOSEPH SMITH. Sidney Rigdon spoke. Parley P. Pratt confessed he was wrong in one thing in Missouri; that is, he left alive, and left them alive; and asked forgiveness, and promised never to do so again. Parley P. Pratt offered to deliver the President's "Appeal to the Green Mountain Boys" to all the large towns in New York, if he could have a copy. The President offered a copy and it was voted that {94} Elder Pratt shall have this mission granted him, and voted in addition that he go to all the towns in Vermont. The Chairman [Brigham Young] spoke. The Mayor [President Smith] spoke. Said he rose to make a confession, that he used all his influence to prevent the brethren from fighting when mobbed in Missouri. If I did wrong, I will not do so any more. It was a suggestion of the head. He would never do so again; but when the mobs come upon you, kill them. I never will restrain you again, but will go and help you. The Chairman [Brigham Young] spoke again; acknowledged his wrong; said he would never put his hand on Brother Hosea Stout's shoulder again to hold him back when he was abused. John Taylor spoke of Missouri; said he would never submit to such treatment again. Mayor [President Smith] spoke again. If I do not stand with those who will stand by me in the hour of trouble and danger, without faltering, I give you leave to shoot me. [8] Mayor read a letter in reply to one he wrote to Henry Clay. Parley P. Pratt stated that the history of the persecution was put into the hand of Henry Clay. {95} Moved by Joseph Smith, That every man in the meeting who could wield a pen write an address to his mother country. Carried. Mayor read the Memorial to Congress. The State rights doctrines are what feed mobs. They are a dead carcass--a stink, and they shall ascend up as a stink offering in the nose of the Almighty. They shall be oppressed as they have oppressed us, not by "Mormons," but by others in power. They shall drink a drink offering, the bitterest dregs, not from the "Mormons," but from a meaner source than themselves. God shall curse them. Adjourned till next Monday evening, early candle-light. At ten, a.m., rode out with Mr. Jackson. At home most all day. The "Appeal to the Green Mountain Boys" sent to press. Severe frost, so that the ice is on the water in the house. W. L. D. Ewing writes to Major John Bills-- _Letter: W. L. D. Ewing, State Auditor, Illinois, to Major John Bills--Legion Affairs._ The foregoing opinions constitute my reason for refusing to issue the warrants in your favor. I am not satisfied myself entirely of the correctness of the opinions of the Attorney-General. If you should be dissatisfied with the decision, I would advise you to raise the question before the Supreme Court, which will be in session on the 2nd Monday of December. I am the more anxious that this should be done because I wish to be satisfied whether I was correct or not in issuing warrants to you in the spring. Be pleased to advise me on the subject. Respectfully, W. L. D. EWING, Auditor. Enclosing the opinion of the Attorney-General, Josiah Lamborn, as follows:-- _Letter: J. Lamborn, Attorney General of Illinois--Legal Opinion of Above._ SPRINGFIELD, ILLINOIS, Nov. 30, 1843. I have examined the claim of J. C. Bennett as brigade-inspector of the Nauvoo Legion, and it is my opinion that the claim should be disallowed. {96} The Legislature, in giving authority for the organization of a body of "independent military men" at Nauvoo, intended, no doubt, that all expenses, &c., except "their proportion of public arms," should be defrayed by the city and its privileged Legion. They occupy a novel position, disconnected from the military communities of the whole State, and in no way subject to the regular military officers, possessing an exemption even from subjection to the general military laws, with a law-making power invested in their own Legion. It is not reasonable to suppose that the Legislature would confer so many exclusive favors, and yet pay those who profit by this condition of things as much as is paid to regular militia officers. In the absence of any express provision by law to authorize the payment of the claim, I can see nothing from which an authority of the kind could be derived, and therefore advise accordingly. J. LAMBORN, Attorney-General. And copy of letter from J. N. McDougall to General W. L. D. Ewing:-- _Letter: J. N. McDougall to State Auditor._ SPRINGFIELD, ILLINOIS, Nov. 30, 1843. _General W. L. D. Ewing, Auditor, &.c._-- I have examined the claim of John Bills, brigade-major of the Nauvoo Legion, for services under the 53rd section of the militia law, and have arrived at the conclusion that the Nauvoo Legion are not to be considered as a part of the regular militia of this State, and that the general law has no further application to them than is expressly provided for in the law authorizing their organization. The law providing for the organization of the Legion making no provision for the payment of its officers by the State, it is my opinion that the above claim ought not to be audited. The Legion was organized by the City Council, is subject to their control for the purpose of enforcing their ordinances. It is entirely independent of the general military law, may have a different organization, make laws for its own government, and seems evidently designed to sustain the municipal authorities of Nauvoo. If there are expenses to be paid, the municipality of which they form a very important element, must meet them. I am, with great respect, Your obedient servant, J. N. McDOUGALL. Mr. Ewing reported to Major Bills that the returns made {97} out [for Mr. Bills], and sent to the State Department, were the best reports by any brigade-major in the State, and did him great credit: the refusal to pay him for his services is a mere pretext, as the Nauvoo Charter requires that the Nauvoo Legion shall perform the same amount of duty as is now or may hereafter be required of the regular militia of the State, and shall be at the disposal of the Governor for the public defense and the execution of the laws of the State, and be entitled to their proportion of the State arms; and were it not for the prejudice against us on account of our religion, his claim would have been paid without a word of complaint. Footnotes: 1. The omitted part of the letter is a paragraph in which are quoted a number of foreign phrases from Egyptian, Hebrew, Greek, German, Portuguese and other tongues; which are in no way germane to the subject discussed, but are a mere pedantic display, doubtless admitted, in this instance, in a spirit of humor by President Smith, as an offset to Bennett's assumption of so lofty an intellect--a mind of "so mathematical and philosophical a cast--that the divinity of Moses," etc., made no "impression" on him. The display of foreign phrases was doubtless the work of W. W. Phelps, who had some smattering knowledge of languages, which he was ever fond of displaying. Unfortunately similar displays were injected into President Smith's appeal to his native state--Vermont; and his paper, "Views of the Powers and Policy of the Government of the United States." These injections were also doubtless the work of Elder Phelps, who was one of the Prophet's clerks and amanuenses when the documents named above were prepared. Because these displays of pedantry mar these documents, and are in no way germane to the subjects of which they treat, and are not really the work of President Smith, they are omitted from the papers referred to as published in this HISTORY, the omission being indicated by ellipses signs. 2. Not in the blasphemous sense attributed to him by some anti-Mormon writers; namely, that God was subordinate to him--his right hand man (See Riley's "Founder of Mormonism" Ch. X); but in the sense of the passage near the close of his address to "The Green Mountain Boys" (this chapter)--"And Jesus Christ, the son of God, is my Great Counselor"--reverently said. 3. The General Government finally constructed a canal around the rapids at a cost of $4,582,000, completing the work in 1877. The canal is seven and a half miles in length and has in it three locks, overcoming the obstruction in river navigation which the Des Moines rapids in early days presented. It is called the Des Moines Rapids Canal. 4. This Col. Frierson resided at Quincy, was a political representative of John C. Calhoun, then an active aspirant for the presidency of the United States. See letter of Joseph L. Heywood, pp. 62, 63. 5. The reason Col. John Frierson interested himself in this matter was that Hon. R. B. Rhett a representative in the National Congress from South Carolina, and a political friend of John C. Calhoun, had expressed a willingness to present to Congress a memorial for a redress of grievances suffered by the Saints in Missouri; and of course all this in the interest of Calhoun as candidate for President. See pp. 62-63; also _Nauvoo Neighbor_ for the 5th June, 1844. 6. This is an error. Col. Frierson has confounded two incidents--the "Battle" at Crooked River, and a movement in Daviess county. General Doniphan gave no orders in respect of the skirmish in which David Patten lost his life, usually called the "Battle of Crooked River;" but he and also General Park gave some orders to Col. Wight d Col. Hinkle in relation to movements of militia in Daviess County against Millport and Gallatin. (See Vol. III, Ch. XII.) 7. The omission here indicated is the paragraph of foreign phrases not germane to the matter as explained in the footnote at page 75. 8. Relative to the spirit of this meeting in Nauvoo on the 29th of November, 1843; and also of many of the articles published as Editorials, and letters that were written about this time to public men, the reader should be reminded that these leading brethren of the Church were speaking and writing under a great stress of feeling--under a sense of outraged justice. Their minds had been refreshed and their feelings again wrought up by the detailed recital of the acts of injustice endured in Missouri by the Memorial to congress drawn up by Colonel Frierson; and under such circumstances it is scarcely to be expected that strong men will not give expression to the vehemence they feel. Edmund Burke once said in defense of the rashness expressed in both speech and action of some of the patriots of the American Revolution, that "_It is not fair to judge the temper or the disposition of any man or set of men when they are composed and at rest from their conduct or there expressions in a state of disturbance and irritation."_ The justice of Burke's assertion has never been questioned, and without any wresting whatsoever it may be applied to the prominent Church leaders on the occasion of this meeting at Nauvoo; and, moreover, they saw again forming those mobocratic tendencies in Illinois from which they had suffered in Missouri. {98} CHAPTER V. THE AVERY KIDNAPPING--DEFENSIVE PREPARATIONS AGAINST MISSOURI MOBS--APPEALS TO THE GENERAL GOVERNMENT FOR PROTECTION--NAUVOO LEGION OFFERED AS UNITED STATES TROOPS. _Friday, December 1, 1843.--_At home. In the evening, walking out and administering to the sick. At noon, Dr. Willard Richards called on me to get a petition to Congress for an appropriation to improve the Rapids. [Sidenote: Progress of the Work.] I continue to receive letters from Elders in the different States, giving news of the progress of the work. Clear and cold day. Some ice floating in the river. _Saturday 2.--_Prayer-meeting from one to six p.m., in the assembly room over the store. Orson Hyde, Parley P. Pratt, Wilford Woodruff, George A. Smith, and Orson Spencer received their endowments and further instructions in the Priesthood. About thirty-five persons present. A conference was held at Alexander in Genesee county, New York. Ten branches, containing 44 Elders and 206 members, were represented. Two High Priests, one Seventy, 21 Elders and one Deacon present. [Sidenote: Hyrum Smith Meets with an Accident.] _Sunday, 3.--_I arrived at the assembly room [1] about noon: found all present, except Hyrum and his wife. He had slipped and turned his knee-joint backward, and sprained the large muscle of his leg, and I had been ministering unto him. Emma had been unwell during the night. After the meeting was organized, William W. Phelps {99} read my "Appeal to the Green Mountain Boys," which was dedicated by prayer after all had spoken upon it. We also prayed for Nathan Pratt, who was very sick, Hyrum, and others. I afterwards instructed them in the things of the Priesthood. _Monday, 4.--_At six in the evening, I attended the adjourned meeting of citizens in the assembly room, which was crowded with a select congregation. Many could not get admission. There were two Missourians present. I made some observations at the opening of the meeting, requested them to be calm and cool, but let the spirit of '76 burn in their bosoms, and when occasion requires, say little, but act; and when the mob comes, mow a hole through them. My "Appeal to the Green Mountain Boys" was read by W. W. Phelps. Elder Parley P. Pratt read his "Appeal to the State of New York." [Sidenote: Number of the Prophet's Vexatious Lawsuits] My clerk, Willard Richards, read the memorial to Congress, when the assembly unanimously voted their approbation of the memorial, when I spoke two-and-a-half hours, relating many circumstances which transpired in Missouri, not mentioned in the memorial. I have already had thirty-eight vexatious lawsuits, and have paid Missouri $150,000 for land. I borrowed $500 of Judge Young in Washington, to pay the expenses of the party that accompanied me, and had to borrow of others. Daniel Avery and his son were kidnapped from the neighborhood of Warsaw by a company of Missourians, assisted by some anti-Mormons of this county, and carried into Missouri. [2] _Tuesday, 5.--_Six p.m., met the Twelve, also Phelps, Clayton, and Turley, in council, in the office, on important business. {100} Advised the Twelve to raise money to send to Elder Hyde, who is east, for him to get paper to print the Doctrine and Covenants, and get new type and metal for stereotyping the same. _Wednesday, 6.--_At home and took the following affidavit:-- _Chapman's Affidavit in the Avery Case._ STATE OF ILLINOIS, CITY OF NAUVOO. ss. On the sixth day of December, in the year of our Lord one thousand eight hundred and forty-three, came Delmore Chapman before me, Joseph Smith, mayor of said city; and after being duly sworn, deposeth and saith that on the nineteenth day of November, 1843, a man named Richardson came to one of his neighbors living in Bear Creek precinct, in the county of Hancock, named Philander Avery, and enticed him to the Mississippi at Warsaw, by false pretenses; and from thence by a company he was forced over the river and taken to Monticello jail; and that on the second day of December, some of the same party and others came to the aforesaid Bear Creek and kidnapped Daniel Avery, the father of the aforesaid Philander Avery, and by force of arms hurried him across the said Mississippi river into the State of Missouri, to aforesaid jail at Monticello, Lewis county, where your said affiant verily believes they are both now incarcerated illegally and inhumanly in prison; and further report says that some of them are to come to Nauvoo next, to kidnap Nelson Turner; and further your affiant saith not. DELMORE CHAPMAN. Subscribed and sworn to before me, this sixth day of December, 1843. JOSEPH SMITH, Mayor. Upon which I wrote to his Excellency Thomas Ford:-- LETTER--PRESIDENT JOSEPH SMITH TO GOVERNOR FORD. NAUVOO, December 6, 1843. SIR:--The enclosed affidavit is forwarded to your Excellency for instructions to know what shall be done in the premises. I shall act according to the best of my judgment, constitutionally, till I receive your instructions, and in the meantime shall forward, as soon as they can be had, all the facts relative to the case as a suitable person will go {101} immediately to the place and get the necessary affidavits. Send your instructions by the bearer. Respectfully, I have the honor to be, Your obedient servant, JOSEPH SMITH, Lieutenant-General of N. L. P. S. Shall any portion of the Legion be called out? N. B. An express has just reached me that Governor Reynolds will make another demand for me. I rely on the honor of Illinois, for no writ can legally issue against me. I have suffered from their insatiable thirst for my blood long enough, and want the peace of my family to remain undisturbed. _Wednesday, 6_.--Esquire Goodwin and others, not members of the Church, petitioned the Governor not to help Missouri to persecute the Saints. _Thursday, 7.--_At eleven a.m. a meeting of the citizens of Nauvoo was held. The minutes of which I extract from the _Neighbor_ as follows:-- PUBLIC MEETING AT NAUVOO. At a meeting of the citizens of Nauvoo, held near the Temple, on the 7th day of December, 1843, Alpheus Cutler was called to the chair, and Willard Richards appointed secretary; whereupon, after the object of the meeting was stated, a committee of three--namely, W. W. Phelps, Reynolds Cahoon, and Hosea Stout, were appointed to draft a preamble and resolutions expressive of the sentiments of the people of the city of Nauvoo relative to the repeated unlawful demands by the State of Missouri for the body of General Joseph Smith, as well as the common, cruel practice of kidnapping citizens of Illinois, and forcing them across the Mississippi river, and then incarcerating them in the dungeons or prisons of Missouri. And after a few minutes' absence they returned with the following:-- RESOLUTIONS. Whereas, the State of Missouri, with the Governor at the head, continues to make demands upon the executive of Illinois for the body of General Joseph Smith, as we verily believe, to keep up a system of persecution against the Church of Latter-day Saints, for the purpose of justifying the said State of Missouri in her diabolical, unheard of, cruel and unconstitutional warfare against said Church of Latter-day Saints, and which she has practiced during the last twelve years, whereby {102} many have been murdered, mobbed and ravished, and the whole community expelled from the State: And also to heave dust in the eyes of the nation and the world, while she, as a State, with the Government to back her, continues to slip over the river to steal the property of the Latter-day Saints, and kidnap the members of said Church to glut her vengeance, malice, revenge, and avarice, and to make slaves of the said captives or murder them: Therefore, Resolved unanimously: As we do know that Joseph Smith is not guilty of any charge made against him by the said State of Missouri, but is a good, industrious, well-meaning, and worthy citizen of Illinois, and an officer that does faithfully and impartially administer the laws of the State, that we as citizens of Illinois, crave the protection of the Constitution and laws of the country as an _aegis_ to shield him, the said General Joseph Smith, from such cruel persecutions, beseeching the Governor of Illinois not to issue any more writs against the said General Joseph Smith, or other Latter-day Saints (unless they are guilty), but to let the Latter-day Saints "breathe awhile like other men," and enjoy the liberty guaranteed to every honest citizen by the Magna Charta of our common country. Resolved, That as citizens of the State of Illinois, we solicit the attention of the Governor and officers generally of the State to take some lawful means and measures to regain the citizens that have been kidnapped by the Missourians, and to prevent the said Missourians and government from committing further violence upon the citizens of Illinois. Resolved, as the sense of this meeting, That, according to the true meaning of the law, those citizens of any section of country who do not rise up as virtuous freemen (when any portion of inhabitants congregate or combine to injure, slander, or deprive another portion of their rights,) and magnify the law, to clear themselves from such unhallowed attempts to subvert order and law, that they by their silence make themselves accessories of the crime of such unlawful assemblage or outrageous individuals. Resolved, unanimously, That we solicit the Governor by all honorable means to grant us peace, for we will have it. ALPHEUS CUTLER, Chairman. WILLARD RICHARDS, Secretary. In the afternoon, Lucien Woodworth started with the papers to the Governor, and the petition from Goodwin and others, and Delmore Chapman's affidavit. [Sidenote: Provision for German Meetings.] {103} The German brethren met at the assembly room at six p.m., and choose Bishop Daniel Garn as their Presiding Elder, and organized to have preaching in their native language. Directed copies of my Appeal to the various authorities of Vermont and the United States. [Sidenote: Precautionary Steps against Missouri Invasion] _Friday, 8.--_At eleven a.m. I went to my office and gave instructions to my clerk for the drawing of a draft of a dam on the Mississippi river, an directed that the city council be called at four this afternoon to make preparations for any invasion from Missouri. Willard Richards and Philip B. Lewis made an affidavit, which I insert:-- _Richards' and Lewis' Affidavit_. STATE OF ILLINOIS, CITY OF NAUVOO. ss. On the 8th day of December, 1843, came Willard Richards and Philip B. Lewis before me, Joseph Smith, Mayor of said city, and after being duly sworn, depose and say that they have been informed that two men have been kidnapped recently by the Missourians, in connection with some of the lawless inhabitants of the county of Hancock, and that rumors are now afloat that it is the intention of said lawless persons, in connection with the aforesaid Missourians, to kidnap some of the citizens of this city; and further your affiants would state that they are of opinion, to prevent difficulties of such a vexatious nature, that something should be done to secure the peace of this city from being disturbed. And further your affiants say not. WILLARD RICHARDS, PHILIP B. LEWIS. Subscribed and sworn to before me, this 8th day of December, 1843. W. W. PHELPS, Clerk. Whereupon I issued the following notification;-- _An Order to the City Marshal_. STATE OF ILLINOIS, CITY OF NAUVOO. ss. _To the Marshal of said City, Greeting_:-- Whereas complaint has been made to me upon oath, that some persons have been kidnapped by the Missourians, in connection with {104} some of the lawless inhabitants of Hancock county, and that threats have been made that some of the citizens of Nauvoo will be kidnapped or arrested, and forcibly carried away from said city without being allowed the benefit of the writ of _habeas corpus_, according to the ordinance in such case made and provided, you will therefore take the necessary measures to have the rights of the citizens of this city held sacred, and the ordinances of said city duly carried into full force and effect. To which end, should you judge that the peace and safety of the city require it, you are further notified to call for a suitable portion of the Nauvoo Legion to be in complete readiness to compel obedience to the ordinances of the said city. Given under my hand and seal this 8th day of December, 1843. JOSEPH SMITH, Mayor, W. W. PHELPS, Clerk, M. C. In consequence thereof, I received from the City Marshal;-- _The City Marshal's Reply_. CITY OF NAUVOO, December 8, 1843. SIR:--Your order to have the ordinances of this city fully carried into effect will be duly attended to; but in order to so do, it will be necessary for you as Mayor of the city, to issue orders to Major General Wilson Law for a suitable portion of the Nauvoo Legion to be in readiness to _compel obedience_ to said ordinances, if necessary. Respectfully, &c., HENRY G. SHERWOOD, City Marshal. _To Joseph Smith, Mayor_. And I issued:-- _Mayor's Order to the Commander of the Nauvoo Legion_. "HEADQUARTERS NAUVOO LEGION, CITY OF NAUVOO, Dec. 8, 1843. The Marshal of this city having made a demand of me for a suitable portion of the Nauvoo Legion to protect the rights of the citizens and carry the ordinances of said city into full effect, you are hereby directed and required to hold in readiness such portions of the said Nauvoo Legion, which you have the honor to command, as may be necessary to compel obedience to the ordinances of said city and secure the peace of the citizens, and call them out, if occasion require, without further notice. With due regard, I have the honor to be Your obedient servant, JOSEPH SMITH, Lieutenant-General. N. L. _Major-General Wilson Law,_ Commanding Nauvoo Legion. {105} Four p.m., attended City Council, which passed "An extra ordinance for the extra case of Joseph Smith and others." _Special Ordinance in the Prophet's Case, vs. Missouri_. Whereas, Joseph Smith has been three times arrested and three times acquitted upon writs founded upon supposed crimes or charges preferred by the State of Missouri, which acquittals were made from investigations upon writs of _habeas corpus_--namely one in the United States Court for the district of Illinois, one in the Circuit Court of the State of Illinois, and one in the Municipal Court of Nauvoo: And whereas, a _nolle prosequi_ has once been entered in the courts of Missouri upon all the cases of Missouri against Joseph Smith and others: And whereas, there appears to be a determined resolution by the State of Missouri to continue these unjust, illegal, and murderous demands for the body of General Joseph Smith: And whereas, it has become intolerable to be thus continually harassed and robbed of our money to defray the expenses of these prosecutions: And whereas, according to the Constitution of Illinois, "all men are born equally free and independent, and have certain inherent and indefeasible rights, among which are those of enjoying and defending life and liberty, and of acquiring, possessing, and protecting property and reputation, and pursuing their own happiness:" And whereas, it is our bounden duty, by all common means, if possible, to put a stop to such vexatious lawsuits and save expense: Therefore-- Section 1. Be it ordained by the City Council of the City of Nauvoo, according to the intent and meaning of the Charter for the "benefit and convenience" of Nauvoo, that hereafter, if any person or persons shall come with process, demand, or requisition, founded upon the aforesaid Missouri difficulties, to arrest said Joseph Smith, he or they so offending shall be subject to be arrested by any officer of the city, with or without process, and tried by the Municipal Court, upon testimony, and, if found guilty, sentenced to imprisonment in the city prison for life; which convict or convicts can only be pardoned by the Governor, with the consent of the Mayor of said city. Section 2. And be it further ordained that the preceding section shall apply to the case of every and all persons that may be arrested, demanded, or required upon any charge founded in the aforesaid Missouri difficulties. Section 3. And be it further ordained that the jury that makes the presentment, in any case above specified, shall not, nor either of them, {106} act as jurors on the final trial; but the trial shall be conducted according to the fifth and sixth articles of the amendment to the Constitution of the United States. Passed December 8, 1843. JOSEPH SMITH, Mayor. WILLARD RICHARDS, Recorder. [3] The City Council also passed "An ordinance to erect a dam in the Mississippi river, and for other purposes." _Ordinance Providing for the Erection of a Dam in the Mississippi_. Section 1. Be it ordained by the City Council of the City of Nauvoo, that Joseph Smith and his successors for the term of perpetual succession are hereby authorized and empowered to erect a dam, of suitable height to propel mills and machinery, from any point within the limits of said city and below the Nauvoo House, and in a proper direction to reach the island this side of Montrose; but not to interfere with the main channel of the Mississippi river. Section 2. And be it further ordained that the said Joseph Smith and his successors are further authorized to erect north of the aforesaid island, a dam, pier, or breakwater to intersect the sandbar above. Section 3. Be it further ordained that said Joseph Smith and his successors are also authorized and have full liberty to use the said dam and water for the purpose of propelling mills and machinery, and shall be governed in their rates of toll and rules of manufactory by ordinance of said city. Section 4. And be it further ordained that the said Joseph Smith and his successors are further authorized and empowered to use the space within the limits of the said dam as a harbor or basin for steamboats and other water craft; and for which purpose they may construct docks, wharfs, and landings, and receive such fees for wharfage as may be regulated by ordinance of said city. Section 5. And be it further ordained that said Joseph Smith and his successors are further authorized to build an embankment on the east side of the aforesaid island, to connect the said dam with the pier on the north, and to use the top of said dam for a public road or highway, receiving for compensation from those who cross upon it such rates as may be allowed by ordinance of said city. Passed December 8, 1843. JOSEPH SMITH, Mayor. WILLARD RICHARDS, Recorder. [Sidenote: Petition for Nauvoo to Be Placed under the General Government] {107} I suggested to the Council the idea of petitioning Congress to receive the City of Nauvoo under the protection of the United States Government, to acknowledge the Nauvoo Legion as U. S. troops, and to assist in fortifications and other purposes, and that a messenger be sent to Congress for this purpose at the expense of the city. Messrs. John Taylor, Orson Spencer, and Orson Pratt were appointed a committee to draft a memorial according to my suggestions. _Saturday, 9_.--At home. Prayer-meeting in the assembly room. I copy from the _Neighbor_. PUBLIC MEETING AT NAUVOO MAKING AN APPEAL TO THE GENERAL GOVERNMENT ON SUNDRY LOCAL AFFAIRS. At a very large meeting of the citizens of Nauvoo, held at the corner of Main and Water streets, Mr. Heber C. Kimball was elected chairman, and John M. Bernhisel appointed secretary. Mr. George A. Smith having made a few observations, Mr. John Taylor read the preamble and resolutions of a meeting held at the temple, on the 7th instant; also an ordinance entitled "An extra ordinance for the extra case of Joseph Smith and others," recently passed by the City Council of the City of Nauvoo; likewise the fifth and sixth articles of the amendments of the Constitution of the United States, and the opinion of the Attorney-General of the State of Illinois on the subject of the organization of the Nauvoo Legion, he being of the opinion that said Legion was disconnected from the military communities of the whole State, and in no way subject to the regular military officers, possessing an exemption even from subjection to the general military laws, with a law-making power vested in their own Legion. After some pertinent remarks by Mr. Taylor, General Joseph Smith briefly addressed the meeting. He dissented entirely from the opinion of the Attorney-General, and observed that it was stated in the Charter that the Legion was a part of the Militia of Illinois, and that his commission declared that he (General Smith) was the Lieutenant-General of the Nauvoo Legion and of the Militia of the State of Illinois; and as such, it was not only his duty to enforce the city ordinance, but the laws of the State, when called on by the Governor. He also stated that he had been informed that the Chief Magistrate of Missouri had it in {108} contemplation to make another requisition on the Governor of Illinois for him (Joseph Smith). The meeting then adjourned _sine die_. H. C. KIMBALL, Chairman. J. M. BERNHISEL, Secretary. Received the following;-- _Letter of Wilson Law to Joseph Smith Anent the Legion_. NAUVOO LEGION, NAUVOO CITY, December 9, 1843. _Lieutenant-General Joseph Smith_. In consequence of the orders I received from you "to hold in readiness a sufficient portion of the legion, &c.,--to make said forces efficient," it will be necessary to supply them with munitions of war, which of course must be done at the expense of the city. You will therefore please to give orders to the commandants of cohorts on their application to you on the city treasury for whatever amount you may think proper on the present occasion. Most respectfully your obedient servant, WILSON LAW, Major-General, N. L. _Sunday, 10.--_Rainy day. I stayed at home. A prayer-meeting held this evening in the assembly room. I was not present. Brigham Young presided. Several sick persons were prayed for. [Sidenote: Avery Case--a Reminiscence of Missouri Days.] By letter from J. White, deputy sheriff of Clark county, Missouri, I learn that Mr. Daniel Avery is in Marion county prison, without trial. The sheriff requests several men to go there as witnesses. It is evidently a trap to get some more of our people into their power. When I was in prison in Missouri, my witnesses were arrested before they got into court to testify, except one, who was kicked out of the court by an officer, Lieutenant Cook, who damned him, and ordered some of his company to shoot him. After which, the State's attorney, Birch, turned to me tauntingly, saying, "Why the hell don't you bring on your witnesses?" and Judge King laughed at my discomfiture. The Saints have had enough of Missouri mob justice. {109} _Monday, 11._ The following affidavit will show that some of the citizens of Illinois are so far fallen and so much governed by mobocratic influence as to assist the Missouri wretches in their hellish designs:-- _Affidavit of Sission Chase--The Avery Case_. STATE OF ILLINOIS, HANCOCK COUNTY. ss. On the 11th day of December, 1843, came Sission A. Chase before me Aaron Johnson, a Justice of the Peace of said county; and, after being duly sworn, deposeth and saith that the crime of kidnapping has been committed in Hancock County; and on the 2nd day of this present December, 1843, at the house of Schrench Freeman, about four miles and a half south of Warsaw, in said county, your said affiant heard a man by the name of John Elliot say that he was going a shooting turkeys. When asked what he was going to shoot them with, he showed a brace of pistols and a large hickory cane. Your affiant observed that he thought he could not kill turkeys with such weapons; and the said Elliot said that there was a certain cock he meant to take before night, and they would do for that. He, the said Elliot, went off, and your affiant did not see him till Sunday evening the 3rd, when your affiant asked the said Elliot if he had caught his turkey; and he replied, yes, the one he was after--a Mormon Elder. Your affiant then asked him who he was; and he said, Daniel Avery. Your affiant then asked the said Elliot what had been done with said Avery; and he said we put him on to a horse, tied his legs, and guarded him to the river, from whence, about ten o'clock at night, we took him into Clark county, Missouri, for stealing a horse four years ago, where they would try him; and if found guilty, they would then take him into another county, where there was a jail, as there was none in Clark county. On the 4th day of December, I asked him if they had writs or authority to take Mr. Avery. He replied, we all had writs. On the 5th, said Elliot said he expected to get into difficulty on account of this scrape; but if any Mormon makes any business with me, I will shoot him. And further your affiant says not. SISSION A. CHASE. Subscribed and sworn to this 11th day of December, 1843, before me AARON JOHNSON, J. P. Which I sent to the Governor, with this letter:-- _Letter--Joseph Smith to Governor Ford_. NAUVOO, December 11, 1843. SIR:--I herewith forward your Excellency another affidavit on the subject of the late kidnapping, and shall continue [to do] the same as they {110} come to hand, expecting your cordial co-operation in the premises that the laws may be magnified and made honorable, and our lives held precious, our friends saved from jeopardy, and the captives freed. Respectfully, I have the honor to be Your obedient servant, JOSEPH SMITH. [Sidenote: Nauvoo's Police Force Enlarged.] Meetings were held and resolutions passed in all the wards of the city, requesting the city council to raise a company of forty men to act as police. Last night, two ruffians, whose names are unknown, went to the house of Brother Richard Badham--a farmer living on the prairie, robbed the house of $4.50, threatened his life, stabbed him in the abdomen, when part of his caul gushed out. Dr. John M. Bernhisel dressed his wounds today, and he thinks there is a prospect of his recovering. _Tuesday, 12.--_In office at nine a.m., and wrote a letter to my uncle:-- _Letter--Joseph Smith to John Smith--The Latter Appointed a Patriarch_. _President John Smith:--_The petition of a special conference at Macedonia of last November for your appointment as Patriarch in the Church has been received, duly considered, and is granted. You have my best wishes in your behalf, as well as my prayers, that you may fill so honorable and exalted a station with the dignity, sobriety, and grace which has hitherto characterized your conduct and communion with men, as a man of God. Respectfully yours, JOSEPH SMITH. At ten, a.m., attended City Council, which passed an ordinance exempting all church property from city tax. In accordance with the petitions from the several wards, the council passed the following:--"An ordinance for selecting forty policemen and for other purposes. _Ordinance Enlarging Police Force_. "Section 1. Be it ordained by the City Council of the City of Nauvoo that the Mayor of said city be, and is hereby authorized to select and have in readiness for every emergency forty policemen, to be at his {111} disposal in maintaining the peace and dignity of the citizens, and enforcing the ordinances of the said city, for ferreting out thieves and bringing them to justice, and to act as daily and nightly watchmen, and be under the pay of said city." Passed December 12, 1843. JOSEPH SMITH, Mayor. W. RICHARDS, Recorder. The Council also passed "An ordinance for the health and convenience of travelers and other persons." _Ordinance on the Personal Sale of Liquors_. Section 1. Be it ordained by the City Council of Nauvoo, that the Mayor of the city be and is hereby authorized to sell or give spirits of any quantity as he in his wisdom shall judge to be for the health and comfort, or convenience of such travelers or other persons as shall visit his house from time to time. Passed December 12, 1843. JOSEPH SMITH, Mayor. WILLARD RICHARDS, Recorder. _Wednesday, 13.--_At home. I insert an editorial from the _Neighbor_:-- PUBLIC MEETING AT NAUVOO--THE AGGRESSIONS OF MISSOURI. It will be seen in another column that a public meeting was held in this place for the purpose of providing some remedy for the repeated aggressions of the State of Missouri; since which time an ordinance has been passed by the City Council to carry into effect that object, and to prevent the citizens of this place from being any longer imposed upon by the continued illegal proceedings of the state and citizens of Missouri. We think that it is high time that something should be done to screen ourselves from the continued aggressions of the meddling, troublesome, bloodthirsty herd; and we know of no means that will be more efficient and lawful than the one adopted. We have done good for evil long enough, in all conscience. We think that we have fulfilled the Scriptures every whit. They have smitten us on the one cheek, and we have turned the other, and they have smitten that also. We have also fulfilled the law, and more than fulfilled it. And for sake of peace, when we knew that we had violated no law, nor in anywise subjected ourselves to persecutions, we have endured the wrong patiently, without offering violence or in anywise injuring the heartless wretches who could be trusted with such a dishonorable document. {112} Those vagabonds have been suffered to prowl at large, and boast of their inglorious deeds in our midst; and no man has injured them, or said, Why do you so? The time, however, is now gone by for this mode of proceeding, and those vagabonds must keep within their own borders and let peaceable citizens alone, or receive the due merit of their crimes. We think that this ordinance passed by the City Council is wise, judicious, and well-timed, and is well calculated to protect peaceable citizens in their rights, and to prevent those lawless vagabonds from interfering with the rights of peaceable citizens. To those unacquainted with our relationship to Missouri, and the accumulated wrongs and repeated aggressions that we have received from the hands of that State, our language may appear harsh and ill timed; but those who are in possession of those facts know better. Their merciless, unrelenting, inhuman prosecutions and persecutions, from the time of our first settlement in that state until the present, have been wholly and entirely unprovoked and without the shadow of law. Joseph Smith has been suffered to be taken time and again by them; we say suffered, because he could not be legally and constitutionally taken, Joseph Smith never committed the crimes of which he is charged. He is an innocent man. But allowing their false, diabolical accusations to be true, what then? Does it follow that he is continually to be followed for the same offense? Verily no. The Constitution of the United States expressly says--"Nor shall any person be subject for the same offense to be _twice_ put in jeopardy of life or limb." And yet we find that the State of Missouri has put Joseph Smith in jeopardy no less than four or five times. He was tried once by a military tribunal in Missouri, and sentenced to be shot. He was afterwards tried by a pretended civil (mobocratic) court; and since then he has been several times apprehended, tried, and acquitted for the same offense, in this State, by Missouri requisitions. Is he still illegally and unconstitutionally to be held in abeyance by these miscreants? or shall we as freeborn American citizens, assert our rights, put the law in force upon those lawless, prowling vagabonds and say that he shall be free? Shall we suffer our pockets to be picked through the influence of these scoundrels eternally, by defending ourselves against vexatious lawsuits? or shall we take a more summary way, and by a legal course punish the aggressors, proclaim our freedom, and shield ourselves under the broad folds of the Constitution? The latter is the course for us to pursue. The ordinance passed by the City Council will secure this object; {113} and we are glad to find that the opinion of J. Lamborn, attorney general, and J. N. McDougall, correspond so much with our own--"That the Nauvoo Legion is an independent military organization, and is by law expressly required to sustain the municipal laws of Nauvoo. What are we to say about these kidnappers who infest our borders and carry away our citizens--those infernals in human shape? The whole European world has been engaged in a warfare against those who traffic in human blood. Negotiations have been made, treaties entered into, and fleets have been sent out, through the combined efforts of the nations, to put a stop to this inhuman traffic. But what would those nations think, if they were told the fact that in America--Republican America, the boasted cradle of liberty and land of freedom,--that those dealers in human flesh and blood, negro dealers and drivers, are allowed with impunity to steal white men, and those sons of liberty can obtain no redress. Great God! has it come to this, that freeborn American citizens must be kidnapped by negro drivers? What are our authorities doing! Why are not these wretches brought to justice? We have heard that one or two of the citizens of Illinois have been engaged in assisting these wretches. We shall try to find out who they are and their whereabouts and make them known; and then, if they are not brought to condign punishment, we shall say that justice has fled from Illinois." _Thursday, 14.--_At home. Philander Avery arrived in Nauvoo, having made his escape from his kidnappers in Missouri. I received the following milk-and-water letter from Governor Ford:-- _Letter--Governor Ford to President Smith_. SPRINGFIELD, December 12, 1843. _General Joseph Smith_. SIR:--I have received your favor of the 6th instant, together with the proceedings of a public meeting of the citizens of Nauvoo, on the subject of the late kidnapping, by the people of Missouri and others, of two citizens of this State. You request to know if any portion of the Legion shall be called out. My answer is, No. The Militia cannot be called out, except in the cases specified by me in my letter to Governor Reynolds, dated in the month of August last, in which I took the ground that the Militia can only be called out to repel an invasion, suppress an insurrection, or on some extreme emergency; and not to suppress, prevent, or punish individual crimes. I still am of the opinion that the ground assumed by {114} me on that occasion is the true one. The prevention and punishment of individual offenses has been confided by the constitution and laws of this State to the judicial power, and not to the executive. If a citizen of the State has been kidnapped, or if property has been stolen from this State, and carried to the State of Missouri, those who have done either are guilty of an indictable offense. But the constitution and the laws have provided no means whereby either the person or property taken away can be returned, except by an appeal to the laws of Missouri. The Governor has no legal right to demand the return of either. The only power I would have would be simply this: If any of the guilty persons should be charged with larceny or kidnapping, by indictment or affidavit, duly certified, and with having fled to Missouri, then I would have the power, and it would become my duty to make a demand upon the Governor of Missouri for the surrender of the fugitives, to be tried by the courts of this State. I am fully satisfied that in ordinary cases this is all the power I would possess. It would be simply a power to be exercised in aid of the judicial power. Any other powers to be exercised by the Governor would be to make him a dictator and a despot. It is true that an extraordinary case might arise, in which the inhabitants of one State might arise in warlike and hostile array against those of another; in which case a state of war would exist, and then only could I interfere. I would advise your citizens to be strictly peaceable towards the people of Missouri. You ought to be aware that in every country individuals are liable to be visited with wrong, which the law is slow to redress, and _some of which are never redressed in this world._ This fact, however, has never been held to be a justification for violence, not warranted by law. If any of the people of Nauvoo should invade Missouri for the purpose of rescuing persons there in jail, the consequence would be that indictments would be presented against them, and demands made upon me for their arrest and surrender; which demands I would be compelled to obey, and thus they would be harassed by interminable demands and prosecutions; and very likely it would lead to a species of border warfare, which would be exceedingly annoying to a peaceable city, and, if you could be placed in the wrong, might lead to exceedingly unpleasant consequences with reference both to law and public opinion. You inform me that you are informed that Governor Reynolds is about to make a new demand for you; and you implore my protection from what you term this renewed persecution. In the month of August last, I was furnished by your friends with a very large amount of affidavits and evidence, said to be intended to show cause why no further writs should be issued against you. As they are very voluminous, {115} I have not yet read them, and probably never will, unless a new demand should be made; in which case they will receive a careful perusal; and you may rest assured that no steps will be taken by me but such as the constitution and laws may require. I am, very respectfully, &c., THOMAS FORD. [Sidenote: Comment of the Prophet on Governor Ford's attitude.] It appears from this letter, that Governor Ford has never taken pains to examine the evidences placed in his hands, "and probably never will," in relation to the Missouri writs; and evidently as little pains to examine the Constitution of the United States or even reflect upon the ordinary principles of human rights, to suppose that a State, after having, by a union of executive, judicial and military powers, exterminated 15,000 of its innocent inhabitants, who were not even charged with any crime, robbing them of all they possessed on earth, murdering scores of men, women and children, and expelling all the others from the State, among strangers, in mid-winter, destitute of everything upon the face of the earth that could possibly have a tendency to make life desirable, should be constitutionally entitled to demand back from banishment persons who have thus suffered its absolute decrees of exile, to satiate a yet unsatiated thirst for human blood and torture. O reason, where art thou fled! O humanity, where hast thou hidden thyself? Patriots of '76, has your blood been spilt in vain, that in 1843 the Executive of a great Republican State can coolly say, "I have not yet read them, and probably never will?" Is liberty only a name? Is protection of person and property fled from free America? _Let those answer who can_. [Sidenote: A Sudden Illness of the Prophet.] _Friday, 15.--_I awoke this morning in good health, but was soon suddenly seized with a great dryness of the mouth and throat, sickness of the stomach, and vomited freely. My wife waited on me, assisted by my scribe, Dr. Willard Richards, and his brother Levi, who administered to me herbs and mild {116} drinks. I was never prostrated so low, in so short a time, before; but by evening was considerably revived. Very warm for the season. _Saturday, 16.--_This morning I felt considerably better; arose at 10, and sat all day in the City Council, which was held in my house for my accommodation. [Sidenote: Comment on Appeal to the General Government for Protection.] The Mayor, Aldermen, and Councilors signed officially the Memorial to Congress for redress of losses and grievances in Missouri. While discussing the petition to Congress, I prophesied, by virtue of the holy Priesthood vested in me, and in the name of the Lord Jesus Christ, that, if Congress will not hear our petition and grant us protection, they shall be broken up as a government. [4] * * * I informed the Council that it was my wish they should ask the privilege of calling on Government for the United States troops to protect us in our privileges, which is not unconstitutional, but lies in the breast of Congress. Heber C. Kimball was duly elected city auctioneer, in place of Charles Warner, removed. The Council passed "An ordinance regulating merchants and grocers;" also "An ordinance concerning the landing of steamers;" and Jonathan Dunham was appointed wharf-master for one year. {117} Heber C. Kimball and George A. Smith were appointed a committee to wait on Mr. Davidson Hibbard, and solicit from him a block of land, whereon to erect a city prison. After Council, conversed with some of the Twelve, brother Turley and others, till 8 p.m. Prayer meeting in the evening. Warm, foggy, and muddy day. _Sunday, 17.--_At home till 4 p.m.; attended prayer meeting at the assembly room. Samuel Harrison Smith admitted. Returned home at 7. River clear of ice as far up as the Stone Tavern. Mr. King Follet, one of the constables of Hancock County, started with ten men this afternoon to arrest John Elliott for kidnapping Daniel Avery, upon a warrant granted by Aaron Johnson, Esq., J. P. _Monday, 18.--_After dinner, Constable Follet returned with John Elliott, a schoolmaster, when an examination was had before Esq. Johnson, in the assembly room. Elliott was found guilty of kidnapping Avery, and bound over in the sum of $3,000 to the Circuit court of Carthage for trial. I endeavored to have the court reduce those bonds, as Mr. Elliott was comparatively a stranger in Nauvoo; but did not succeed. During the investigation, testimony appeared to show that Elliott had threatened my life; and for this I made affidavit and brought him to trial before Robert D. Foster, J. P., immediately after he had been bound over by Esq. Johnson. I extract from the proceedings, in part, from the _Neighbor_:-- THE TRIAL OF JOHN ELLIOTT. The prisoner was brought forward, and the court said it was his privilege to plead for a change of venue, by paying the costs; but as the costs were not forthcoming, the court proceeded. Mr. Styles then read the "Act to regulate the apprehension of offenders and for other purposes," p 219, r. s. The act sets forth that the use of threatening language is sufficient to criminate individuals. This we are prepared to prove. {118} Sisson Chase sworn. The testimony was similar to that before delivered, [in Chase affidavit see p. 109] with the following additional items:-- I did ask him if he had authority. In the morning he said that he would not care about shooting some of the Mormons. In conversation with him, he carried the idea that a conspiracy was formed against Joseph Smith and others, and that some of them would be shot. These conversations were had at different times. He thought Mr. Smith was a bad character. He thought they ought to be taken. Question: Who? Joseph Smith and some others. I told him he had been taken, but had been acquitted. He did not thank the Governor for that. He carried the idea that there was a conspiracy against his life, and said we have a plan in operation that will pop him over. Mr. Elliott sworn. By the Court: Is your residence, Mr. Elliott, in this county? Yes. Messrs. Marr and Styles, attorneys, resident in Nauvoo, made some thrilling remarks pertaining to the outrageous proceedings of Missouri. The diabolical conduct of those wretches who could be engaged in destroying and kidnapping their fellowmen was portrayed in glowing colors. Judge Phelps and General Smith then followed on the same subject: their language was thrillingly eloquent and powerful. If ever inhumanity and deeds of blood were depicted in their true colors, it was on that occasion: their thoughts flashed as fire, and they spake in "words that burned." We never saw the character of General Smith so clearly developed; for while he abhorred and depicted the fiendish crime that the culprit stood charged with in its true colors, he pitied the poor wretch that then stood before him, and with feelings of commiseration, benevolence, and philanthropy, withdrew his charge--wished, if it was within the power of the court, that the culprit might be forgiven,--promised to pay all the charges, and invited him and those of his friends who came along with him, to come to his house, and they should be taken care of. It would be superfluous for us to attempt to give even a faint outline of the remarks made by the above-named gentlemen. We hope to have at least a synopsis of their speeches for publication, which we are sure would be highly interesting to our readers. Upon the whole, although a painful, yet it was an interesting occasion and will long be remembered; and unless Mr. Elliott's heart and those of his friends were made of adamant, it must have made an indelible impression on their minds, and almost made them hate themselves. I received from Aaron Johnson, Esq., the following demand:-- {119} _Legion Aid Applied For_. CITY OF NAUVOO, December 18, 1843. SIR:--I have been informed that a writ issued by me for the body of Levi Williams, for kidnapping Daniel Avery, will be resisted by an armed force: Therefore, according to the provision of the Charter, I wish you to order me a detachment of the Nauvoo Legion--say 100 men, to enforce the law of the State, and bring the said Williams to justice. AARON JOHNSON, J. P. Which demand I complied with by writing to Major-General Wilson Law. _Detachment of the Legion Ordered into Service_. CITY OF NAUVOO, Dec. 18, 1843. SIR:--You will detach 100 men, under the direction of Aaron Johnson, a Justice of the Peace, for the purpose of assisting the constable in executing the law of the State in taking Levi Williams, who is charged with kidnapping Daniel Avery. Yours, JOSEPH SMITH, Lieut-Gen., N. L. To MAJOR-GEN. WILSON LAW, Commanding Nauvoo Legion. Gen. Wilson detached Colonel Stephen Markham with 100 men for that purpose. [Sidenote: Rumors of Mob Risings.] About 10 p.m., two young men arrived as express, stating that a mob was collecting at Warsaw, also at Colonel Levi Williams' house; and messengers had gone to the mob in Missouri to reinforce their number there. Dr. Richards made the following affidavit:-- _Affidavit of Willard Richards that Nauvoo was in Danger_. STATE OF ILLINOIS, CITY OF NAUVOO, December 18, 1843. Personally appeared Willard Richards before me, Joseph Smith, Mayor of said city, and upon his oath deposeth and saith that from information he has received, he verily believes that the peace of said city is in danger from a mobocratic assemblage at Warsaw, and a force collected under the command of Colonel Levi Williams in the lower part of the county, and runners having been sent to Missouri to excite the Missourians to join the mobbers in this county, for the purpose of making {120} a descent on said city, or disturbing its peaceable inhabitants; and further your deponent saith not. WILLARD RICHARDS. Subscribed and sworn to before me this 18th December, 1843. W. W. PHELPS, Clerk of the Mayor's Court. Whereupon I wrote to Major-General Wilson Law:-- _Legion Ordered into Service_. CITY OF NAUVOO, Dec. 18, 1843. SIR:--I am credibly informed that a warlike force is collecting at or near Warsaw, for the purpose of some violent move towards this city or some of the inhabitants thereof. You will therefore order out such a portion of the Nauvoo Legion as may be necessary to repel any such mobocratic or hostile design of the same unlawful force, and also as may be sufficient to secure the peace of the citizens, according to law. Yours, JOSEPH SMITH, Lieut-Gen. N. L. MAJOR-GEN. WILSON LAW, Commanding Nauvoo Legion. I returned home to rest about one o'clock in the morning of the 19th. [Sidenote: Moves and Counter Moves of Forces.] _Tuesday, 19.--_At home. About 9 a.m., a part of the company who went with Hosea Stout returned, and stated that they went within two miles of Colonel Williams', when they were informed that a body of men, armed with rifles, &c., were collected at his house, and he judged it prudent to return for weapons and help; also that Brother Chester Loveland told them that he had seen thirty armed men following Constable King Follett some miles on his way, when he had Elliott in custody. Esq. Johnson immediately wrote to Loveland to have him come to Nauvoo and make affidavit of the warlike movements of the mob, that he might send to the Governor. I directed my clerks to make copies of the affidavits respecting the kidnapping of the Averys to send to Governor Ford, that he might be left without excuse, although he may probably not read them. {121} Elder William Martindale writes from Washington, Wayne county, Iowa:-- STRANGE CELESTIAL PHENOMENON--1860. A singular phenomenon was seen in this neighborhood. Jesse Fox, William and Lorenzo Fox, David Bale, James Wilson, and William Cole, with some others, retired to the house of Solomon Mendenhall, at which place they stayed a short time. While there they discovered a ball rising from the east in an oblique line; and as it ascended it moved towards the west with great rapidity until it was high in the heavens, leaving a streak of light behind it, which to the natural eye, had the appearance of being thirty or forty feet in length. This light remained stationary for about one minute. Both ends then coming round, formed a figure 8, which figure also retained its position for the same space of time. It then was transformed into a figure 6, which also remained for about a minute. It then was formed into a cipher or 0, which remained for about three minutes. The figures put together made 1860 in large figures in the heavens. The phenomenon was indeed singular, and has been a matter of great speculation with us. [Sidenote: Legion Parade] At one p.m. I was present when the Legion paraded near the Temple, were inspected by the officers, and instructed to prepare themselves with arms and ammunition and to hold themselves in readiness, for a moment's notice. Brother Henry Boley was shot severely under the arm by the accidental discharge of his gun. Amos S. Chase made the following affidavit:-- _Affidavit of Amos Chase_. STATE OF ILLINOIS, CITY OF NAUVOO. ss. On the 19th day of December, 1843, came Amos S. Chase before me Joseph Smith, Mayor of said city; and after being duly sworn, deposeth and saith that on the 18th day of December, 1843, he was about four miles below Warsaw, in Hancock County, shortly after the constable arrested John Elliott for being concerned in kidnapping Daniel Avery, not long since, and saw the men of the neighborhood gathering with arms to retake the said John Elliott; and when asked what they would do, if the Governor did not sanction such an unlawful course, several of them replied, "Damn the Governor! If he opens his head, we will punch a hole through him! He dare not open his head! We will serve him the same sauce we will the Mormons." The said {122} mob then went to Warsaw, where your affiant saw them with their arms; and further your affiant saith not. AMOS S. CHASE, Subscribed and sworn to before me this 19th day of December, 1843. W. W. PHELPS, Clerk, M. C. _Wednesday, 20.--_At home, in good health and spirits, counseling and attending to business in general. The Clerk of the Municipal Court took the following affidavits:-- AFFIDAVITS OF PHILANDER AVERY--MISSOURI KIDNAPPING. STATE OF ILLINOIS, CITY OF NAUVOO. ss. On the 20th day of December, 1843, personally appeared before me, Willard Richards, clerk of the Municipal Court of said city Philander Avery, of Bear Creek precinct, in said county, and after being duly sworn, deposeth and saith that on the 19th day of November, 1843, at his house, in the precinct aforesaid, Ebenezer Richardson, of Lee county, Territory of Iowa, by false pretenses, persuaded your affiant to accompany said Richardson to the Mississippi river at Warsaw, where your affiant was seized by one Joseph C. McCoy, of Clark county, Missouri, in connection with the said Richardson, and about one dozen of other individuals, whose names are unknown to your affiant, and by them forced across said Mississippi River, where they bound your affiant; and Mark Childs swore that your affiant had stolen said McCoy's horse and colt, and that his father Daniel Avery had secreted said horse and colt, and said Richardson threatened your affiant with death or seven years' imprisonment, in order to persuade him to make false statements, and testify that his father, Daniel Avery, had stolen said McCoy's horse and colt, which statements your affiant made, and swore to the same, while in duress, with a bowie-knife presented to intimidate. And your affiant further saith that the testimony he gave concerning his father's guilt, was extorted from him through fear, while in duress, and said testimony was absolutely false, and your affiant fully believed that his father is innocent of the crime of stealing said McCoy's horse and colt; and further your deponent saith not. PHILANDER AVERY. [Sidenote: [L. S.]] Subscribed and sworn to before me; in testimony whereof I have set my hand and affixed the seal of said court at Nauvoo aforesaid, this 20th day of December, A. D. 1843. WILLARD RICHARDS, Clerk of the Municipal Court of the City of Nauvoo, {123} _Affidavit of the Hamiltons_. STATE OF ILLINOIS, COUNTY OF HANCOCK, ss. On the 20th day of December, 1843, personally appeared before me Aaron Johnson, a Justice of the Peace in and for said county, Andrew H. Hamilton, and James B. Hamilton, of Bear Creek precinct, in said county, and, after being duly sworn, depose and say that on the evening of the 2nd day of December, 1843, at Vernon Doty's mill, in said precinct, Colonel Levi Williams, of said Hancock county, as principal, and his son, John Williams, with William Middleton, of the county of Clark and State of Missouri, Captain McCoy, of the said county of Clark and State of Missouri, John Fox of Green Plains precinct, and about a dozen other men, armed with pistols, dirks and bowie knives came forcibly upon Daniel Avery at said Doty's mill, and seized and bound him. The said Avery told them to stand off. They said they had a writ. He observed, he would not resist legal authority. They said they would take said Avery to Warsaw, and there to try him. The said Avery replied, "I understand you: you will take me to Warsaw, and there pass me over the river to Missouri." Some of said gang then shouted, "Lay hold of him; G--d d--n him, lay hold of him: there's no use of parleying;" at which Colonel Levi Williams, with a large bowie-knife in his hand, and others, then forced the said Daniel Avery to submit, telling him (without a writ,) that his life would be taken if he did not submit. They then tied him with silk handkerchiefs. Colonel Levi Williams and another person then led the said Daniel Avery away; and as they passed your affiants within the distance of about four rods, the said Daniel Avery cried out to one of your said affiants, "tell my friends where I am gone." Colonel Williams told said Avery to hold his peace, for it was of no use. William Middleton then got a horse; and after tying him upon said horse, as sworn to before by another witness, they then conveyed him to Missouri without an by another witness, they then conveyed him to Missouri without a writ or trial, as your affiants verily believe; and further they say not. ANDREW M. HAMILTON. JAMES B. HAMILTON. Subscribed and sworn to this 20th day of December, 1843, before me. AARON JOHNSON, J.P. Footnotes: 1. This was the upper room of President Smith's brick store. 2. This occurred on the 2nd of December. See Avery's Affidavit, Chapter VI, this volume. 3. The Ordinance was about a month later repealed at the suggestion of President Smith. 4. This prediction doubtless has reference to the party in power; to the "government" considered as the administration; not to the "government" considered as the country; but the administration party, the Democratic Party, which had controlled the destiny of the country for forty years. It is matter of history that few years later the party then in power lost control of the national government, followed by the terrible conflict of the Civil War. The Party against which the above prediction was made so far lost its influence that it did not again return to power for a quarter of a century; and when it did return to power it was with such modified views as to many great questions of government, that it could scarcely be regarded as the same party except in name. Lest it should be urged that the Whig party was in control of the government in 1843, I call attention to the fact that while General Harrison, a Whig, was elected in 1840, he was President only one month, as he died on the 4th of April, 1841. His whole cabinet, excepting Mr. Webster, Secretary of State, resigned, and the Vice President became President. Though elected by the Whigs Mr. Tyler was a Democrat "and the Whig administration had but a month's actual existence." (See History of the United States, Morris, pp. 311, 312). {124} CHAPTER VI. MEMORIAL OF CITY COUNCIL TO CONGRESS ANENT MISSOURI AFFAIRS--ROCKWELL'S RETURN TO NAUVOO--RECITAL OF HIS ADVENTURES--AVERY'S ACQUITTAL BY MISSOURI'S COURTS--NAUVOO'S POLICE FORCE INCREASED--PUBLICATIONS ON MORMONISM, PRO ET CON--1843. _Thursday, December 21, 1843.--_About one o'clock in the morning I was alarmed by the firing of a gun, got up, and went down to the river bank to see the guard, and inquire the cause of it. To my surprise, they had not heard it, although I felt sure it was fired in Montrose. The morning proved it to be correct, some rowdies in Montrose had been firing in the night. At noon met with the City Council which voted that Councilor Orson Pratt present the Memorial and Ordinance to Congress. Passed "An ordinance to prevent unlawful search or seizure of person or property by foreign [i.e. outside] process in the city of Nauvoo." Heber C. Kimball resigned his office as city auctioneer and Charles Warner was re-elected. John P. Greene was duly elected city marshal, in the room of Henry G. Sherwood, who expects to leave soon. [Sidenote: The Prophet for a Clean, Orderly City.] I gave instructions to the marshal and policemen to see that all carrion is removed out of the city, and all houses kept in order,--to stop the boys when fighting in the streets, and prevent children from floating off on the ice, and correct anything out of order, like fathers; and I offered to build the city jail, if it was left to my dictation, which the Council authorized me to do. {125} I insert the Memorial from the City Council to the Congress of the United States for redress of grievances and protection from further persecution, which was signed by them:-- MEMORIAL OF THE CITY COUNCIL TO CONGRESS. _"To the Honorable Senators and Representatives of the United States of America in Congress assembled_, We, the undersigned members of the City Council of the City of Nauvoo, citizens of Hancock County, Illinois, and exiles from the State of Missouri, being in council assembled, unanimously and respectfully, for ourselves, and in behalf of many thousands of other exiles, memorialize the honorable Senators and Representatives of our nation upon the subject of the unparalleled persecutions and cruelties inflicted upon us and upon our constituents by the constituted authorities of the State of Missouri, and likewise upon the subject of the present unfortunate circumstances in which we are placed in the land of our exile. As a history of the Missouri outrages has been extensively published, both in this country and in Europe, it is deemed unnecessary to particularize all of the wrongs and grievances inflicted upon us in this memorial. As there is an abundance of well-attested documents to which your honorable body can at any time refer, hence we only embody the following important items for your consideration. First:--Your memorialists, as freeborn citizens of this great republic, relying with the utmost confidence upon the sacred "articles of the Constitution," by which the several States are bound together, and considering ourselves entitled to all the privileges and immunities of free citizens in what State soever we desired to locate ourselves, commenced a settlement in the county of Jackson, on the western frontiers of the State of Missouri, in the summer of 1831. There we purchased lands from the Government, erected several hundred houses, made extensive improvements, and shortly the wild and lonely prairies and stately forests were converted into well cultivated and fruitful fields. There we expected to spend our days in the enjoyment of all the rights and liberties bequeathed to us by the sufferings and blood of our noble ancestors. But alas! our expectations were vain. Two years had scarcely elapsed before we were unlawfully and unconstitutionally assaulted by an organized mob, consisting of the highest officers in the county, both civil and military, who openly and boldly avowed their determination in a written circular to drive us from said county. As a specimen of their treasonable and cruel designs, your honorable {126} body are referred to said circular, of which the following is but a short extract,--namely: "We the undersigned citizens of Jackson county, believing that an important crisis is at hand, as regards our civil society, in consequence of a pretended religious sect of people that have settled and are still settling in our county, styling themselves Mormons, and intending as we do to rid our society, 'peaceably if we can, forcibly if we must;' and believing as we do that the arm of the civil law does not afford us a guarantee, or at least a sufficient one, against the evils which are now inflicted upon us, and seem to be increasing by the said religious sect, deem it expedient and of the highest importance to form ourselves into a company for the better and easier accomplishment of our purpose." This document was closed in the following words--"We therefore agree that, after timely warning, and receiving an adequate compensation for what little property they cannot take with them, they refuse to leave us in peace, as they found us, we agree to use such means as may be sufficient to remove them; and to that end we each pledge to each other our bodily powers, our lives, fortunes, and sacred honors." To this unconstitutional document were attached the names of nearly every officer in the county, together with the names of hundreds of others. It was by this band of murderers that your memorialists, in the year 1833, were plundered of their property and robbed of their peaceable homes. It was by them that their fields were laid waste, their houses burned, and their men, women, and children, to the number of about twelve hundred persons, banished as exiles from the county, while others were cruelly murdered by their hands. Second: After our expulsion from Jackson county, we settled in Clay county, on the opposite side of the Missouri river, where we purchased lands both from the old settlers and from the [U. S.] Land Office: but soon we were again violently threatened by mobs, and obliged to leave our homes, and seek out a new location. Third: Our next settlement was in Caldwell county, where we purchased the most of the land in said county, beside a part of the lands in Daviess and Carroll counties. These counties were almost entirely in a wild and uncultivated state; but, by the persevering industry of our citizens, large and extensive farms were opened in every direction, well stocked with numerous flocks and herds. We also commenced settlements in several other counties of the state, and once more confidently hoped to enjoy the hard-earned fruits of our labor unmolested. But our hopes were soon blasted. The cruel and murderous spirit which first began to manifest itself in the constituted authorities and inhabitants of Jackson county, and afterwards in Clay and the surrounding {127} counties, receiving no check either from the civil or military power of the state, had in the meantime taken courage, and boldly and fearlessly spread its contaminating and treasonable influence into every department of the government of said state. Lieutenant-Governor Boggs, a resident of Jackson county, who acted a conspicuous part in our expulsion from said county, instead of being tried for treason and rebellion against the Constitution, and suffering the just penalty of his crimes, was actually elected governor; and placed in the executive chair. Thus the inhabitants of the State were greatly encouraged to renew with redoubled fury, their unlawful attacks upon our defenseless settlements. Men, women, and children were driven away in every direction before their merciless persecutors, robbed of their possessions, their property, their provisions, and their all, cast forth upon the bleak, snowy prairies, houseless and unprotected. Many sank down and expired under their accumulated sufferings, while others, after enduring hunger and the severities of the season, suffering all but death, arrived in Caldwell county, to which place they were driven from all the surrounding counties, only to witness a still more heart-rending scene. In vain had we appealed to the constituted authorities of Missouri for protection and redress of our former grievances. In vain we now stretched out our hands and appealed as the citizens of this great republic to the sympathies, to the justice, and magnanimity of those in power. In vain we implored again and again at the feet of Governor Boggs, our former persecutor, for aid and protection against the ravages and murders now inflicted upon our defenseless and unoffending citizens. The cry of American citizens, already twice driven and deprived of liberty, could not penetrate their adamantine hearts. The Governor, instead of sending us aid, issued a proclamation for our extermination and banishment, ordered out the forces of the State, placed them under the command of General Clark, who, to execute these exterminating orders, marched several thousand troops into our settlements in Caldwell county, where, unrestrained by fear of law or justice, and urged on by the highest authority of the state, they laid waste our fields of corn, shot down our cattle and hogs for sport, burned our dwellings, inhumanly butchered some eighteen or twenty defenseless citizens, dragged from their hiding-places little children, and placing the muzzles of their guns to their heads, shot them [such acts being accompanied] with the most horrid oaths and imprecations. An aged hero and patriot of the Revolution, who served under General Washington, while in the act of pleading for quarter, was cruelly murdered and hewed in pieces with an old corn cutter; and in addition to all these savage acts of barbarity, they forcibly dragged virtuous and {128} inoffensive females from their dwellings, bound them upon benches used for public worship, where they in great numbers ravished them in the most brutal manner. Some fifty or sixty of the citizens were thrust into prisons and dungeons, where, bound in chains, they were fed on human flesh, while their families and some fifteen thousand others were at the point of the bayonet, forcibly expelled from the State. In the meantime, to pay the expenses of these horrid outrages, they confiscated our property, and robbed us of all our possessions. Before our final expulsion, with a faint and lingering hope we petitioned the State legislature then in session, unwilling to believe that the virtue and patriotism of the venerable fathers of the Revolution had fled from the bosoms of their illustrious descendants--unwilling to believe that American citizens could appeal in vain for a restoration of liberty cruelly wrested from them by cruel tyrants. But in the language of our noble ancestors, "our repeated petitions were only answered by repeated injuries." The legislature, instead of hearing the cries of 15,000 suffering, bleeding, unoffending citizens, sanctioned and sealed the unconstitutional acts of the governor and his troops, by appropriating 200,000 dollars to defray the expenses of exterminating us from the State. No friendly arm was stretched out to protect us. The last ray of hope for redress in that State was now entirely extinguished. We saw no other alternative but to bow down our necks and wear the cruel yoke of oppression, and quietly and submissively suffer ourselves to be banished as exiles from our possessions, our property, and our sacred homes, or otherwise see our wives and children coldly butchered and murdered by tyrants in power. Fourth. Our next permanent settlement was in the land of our exile, the State of Illinois, in the spring of 1839; but even here we are not secure from our relentless persecutor, the State of Missouri. Not satisfied in having drenched her soil in the blood of innocence, and expelling us from her borders, she pursues her unfortunate victims into banishment, seizing upon and kidnapping them in their defenseless moments, dragging them across the Mississippi river, upon their inhospitable shores, there they are tortured, whipped, immured in dungeons, and finally hung [as a means of torture, but not unto death] by the neck without any legal process what ever. We have memorialized the former Executive of this State, Governor Carlin, upon these lawless outrages committed upon our citizens; but he rendered us no protection. Missouri, receiving no check in her murderous career, continues her depredations, again and again kidnapping {129} our citizens and robbing us of our property; while others, who fortunately survived the execution of her bloody edicts, are again and again demanded by the Executive of that State, on pretense of some crime said to have been committed by them during the exterminating expedition against our people. As an instance, General Joseph Smith, one of your memorialists, has been three times demanded, tried, and acquitted by the courts of this State, upon investigation under writs of _habeas corpus_, once by the United States Court for the District of Illinois, again by the Circuit Court of the State of Illinois, and lastly by the Municipal Court of the City of Nauvoo, when at the same time a _nolle prosequi_ had been entered by the courts of Missouri upon all the cases of that State against Joseph Smith and others. Thus the said Joseph Smith has been several times tried for the same alleged offense, put in jeopardy of life and limb, contrary to the fifth article of the amendments to the Constitution of the United States; and thus we have been continually harassed and robbed of our money to defray the expenses of these vexatious prosecutions. And what at the present time seems to be still more alarming, is the hostility manifested by some of the authorities and citizens of this State [Illinois.] Conventions have been called, inflammatory speeches made, and many unlawful and unconstitutional resolutions adopted to deprive us of our rights, our liberties, and the peaceable enjoyment of our possessions. From the present hostile aspect, and from bitter experience in the State of Missouri, it is greatly feared lest the barbarous scenes acted in that State will be re-acted in this. If Missouri goes unpunished, others will be greatly encouraged to follow her murderous examples. The afflictions of your memorialists have already been overwhelming--too much for humanity, too much for American citizens to endure without complaint. We have groaned under the iron hand of tyranny and oppression these many years. We have been robbed of our property to the amount of two millions of dollars. We have been hunted as wild beasts of the forest. We have seen our aged fathers who fought in the Revolution and our innocent children alike slaughtered by our persecutors; we have seen the fair daughters of American citizens insulted and abused in the most inhuman manner; and finally we have seen fifteen thousand souls--men, women and children, driven by force of arms during the severities of the winter from their sacred homes and firesides, penniless and unprotected, to a land of strangers. Under all these afflicting circumstances, we imploringly stretch forth {130} our hands towards the highest councils of our nation, and humbly appeal to the illustrious Senators and Representatives of a great and free people for redress and protection. Hear, O hear the petitioning voice of many thousands of American citizens, who now groan in exile on Columbia's free soil! Hear, O hear the weeping and bitter lamentations of widows and orphans, whose husbands and fathers have been cruelly martyred in the land where the proud eagle exulting soars! Let it not be recorded in the archives of the nations that Columbia's exiles sought protection and redress at your hands, but sought it in vain. It is in your power to save us, our wives, and our children from a repetition of the bloodthirsty scenes of Missouri, and greatly relieve the fears of a persecuted and injured people, by ordaining for their protection the following ordinance, namely-- AN ORDINANCE _For the protection of the people styled the Church of Jesus Christ of Latter-day Saints, residing on the western borders of the State of Illinois._ PREAMBLE. Whereas the State of Missouri at sundry times has unconstitutionally deprived a certain portion of her citizens (called "Mormons,") of their rights, property, lands, and even of their lives: And whereas, in the years 1838 and 1839 the said State of Missouri with impunity did illegally and inhumanly exile and banish for ever from her limits and jurisdiction all the said citizens (called "Mormons,") that remained alive. And whereas, after being hospitably received by the citizens of Illinois, the said State of Illinois did grant, enact, and charter for the benefit and convenience of the said exiled "Mormons" as follows:-- [Here in the original document is inserted the city charter of Nauvoo already published, Vol. IV, pp 239-249.] And whereas, by the 10th article of the Constitution of the United States as amended--"Art. 10. The powers not delegated to the United States by the Constitution, nor prohibited by it to the States, are reserved to the States respectively, or to the people;" and whereas, according to the fourth article and section second, "The citizens of each state shall be entitled to all privileges and immunities of citizens in the several States:" and whereas, according to the second paragraph of the {131} third section of said Constitution, "The Congress shall have power to dispose of and make the needful rules and regulations respecting territory;" and whereas the said Congress has the power to protect each state against invasion and insurrection: and whereas most of the inhabitants of the city of Nauvoo are exiles from the State of Missouri: and whereas most of the lands owned in the State of Missouri were purchased from the United States, and patented by the United States to the amount of more than $200,000 worth: and whereas the United States are bound to clear the title and protect it: and whereas the said exiles or expelled "Mormons" have lost in property and damages about two millions of dollars: and whereas the said State of Missouri continues her ravages, persecutions, and plunderings, by kidnapping said exiles from Illinois, and by other depredations: Now, therefore, to show the fatherly care of the United States, to ratify the said charter, to protect the said exiles from mob violence, and shield them in their rights:-- Section 1. Be it ordained by the Senate and House of Representatives of the United States of America in Congress assembled, that all the rights, powers, privileges, and immunities belonging to Territories, and not repugnant to the Constitution of the United States, are hereby granted and secured to the inhabitants of the city of Nauvoo, in addition to the spirit, letter, meaning, and provisions of the afore-mentioned charter, or act of incorporation from the State of Illinois, until the State of Missouri restores to those exiled citizens the lands, rights, privileges, property, and damage for all losses. Section 2. And be it further ordained, in order to effect the object and further intention of this ordinance, and for the peace, security, happiness, convenience, benefit, and prosperity of the said city of Nauvoo, and for the common weal and honor of our country, that the mayor of Nauvoo be, and he is hereby empowered by this consent of the President of the United States; whenever the actual necessity of the case and the public safety shall require it, to call to his aid a sufficient number of United States forces, in connection with the Nauvoo Legion, to repel the invasion of mobs, keep the public peace, and protect the innocent from the unhallowed ravages of lawless banditti that escape justice on the western frontier; and also to preserve the power and dignity of the Union. Section 3. And be it further ordained that the officers of the United States army are hereby required to obey the requisitions of this ordinance. Section 4. And be it further ordained that, for all services rendered in quelling mobs and preserving the public peace the said Nauvoo {132} Legion shall be under the same regulations, rules, and laws of pay as the troops of the United States. City of Nauvoo, Illinois, December 21st, 1843. Hyrum Smith, Benjamin Warrington, John Taylor, Daniel Spencer, Orson Pratt, Brigham Young, W. W. Phelps, Orson Hyde, Heber C. Kimball, Councilors; Orson Spencer, Daniel H. Wells, Samuel Bennett, Geo. A. Smith, Geo. W. Harris, Aldermen; Joseph Smith, Mayor; Willard Richards, Recorder; John P. Greene, Marshal. [1] Two letters came into the post-office from the sheriff of Clark County, Missouri. From them it appears that that State wishes to continue the old game of seizing witnesses and making prisoners of them, to cover up her mobocracy and kidnapping under a legal form. The following answer was written:-- _Letter: W. W. Phelps to J. White, Esq., Anent Avery Affair_. CITY OF NAUVOO, ILL., Dec. 21, 1843. SIR,--Two letters were put into my hands this morning relative to the witnesses of Mr. Avery's innocence as to being accessory to horse stealing some four years since. In the first place, Mr. Avery was abducted from this State without process, contrary to law. In the second place, the principal for felony by the law of Missouri should be indicted within three years, &c. Again, the revised statutes of Missouri have a wise provision in such cases as Mr. Avery's. If Mr. Avery, therefore, will sue out a commission according to the law concerning {133} depositions, (R. S., page 219 to 222,) directed to Alderman Geo. W. Harris, an acting justice of the peace for the city of Nauvoo, and county of Hancock, the necessary testimony to establish Mr. Avery's innocence will be taken according to law, and forwarded to the proper officer in due time. Respectfully, &c.. W. W. PHELPS. J. WHITE, ESQ., Dep. Sheriff, Clark Co., Waterloo, Mo. P.S. You will have the politeness to show this to Mr. Avery. In the evening I was visited by several strangers, and had considerable conversation with them. _Friday, 22.--_At home at nine o'clock, a.m., reading a magazine to my children. [Sidenote: Attitude of Prophet on Mobocracy and Politics.] A little after twelve went into the store-room occupied by Butler and Lewis, and commenced a conversation with Dr. John F. Charles, to convince him that mobocracy is not justifiable, and that I did not deal in politics. David Holman, living about two miles from Ramus, went out in the evening with his family visiting. About ten o'clock he discovered his house on fire. The neighbors had inquired how long he would be gone. A man rode to Carthage. A company went up, secured the provisions to themselves, and fired the house. Warm and pleasant weather. _Saturday, 23.--_At home, counseling the brethren who called on me, and attending to my domestic duties, making preparations for a Christmas dinner party. Prayer meeting in the Assembly Room. _Sunday, 24.--_At home. Received a visit from Mr. Richardson, one of the men who assisted in kidnapping Avery. He manifested some repentance and sorrow for his part in that transaction, and promised to use what influence he had with the Missourians to have Avery set at liberty. [Sidenote: A Christmas Serenade.] {134} _Monday, 25.--_This morning, about one o'clock, I was aroused by an English sister, Lettice Rushton, widow of Richard Rushton, Senior, (who, ten years ago, lost her sight,) accompanied by three of her sons, with their wives, and her two daughters, with their husbands, and several of her neighbors, singing, "Mortals, awake! with angels join," &c., which caused a thrill of pleasure to run through my soul. All of my family and boarders arose to hear the serenade, and I felt to thank my Heavenly Father for their visit, and blessed them in the name of the Lord. They also visited my brother Hyrum, who was awakened from his sleep. He arose and went out of doors. He shook hands with and blessed each one of them in the name of the Lord, and said that he thought at first that a cohort of angels had come to visit him, it was such heavenly music to him. At home all day. About noon, gave counsel to some brethren who called on me from Morley Settlement, and told them to keep law on their side, and they would come out well enough. At two o'clock, about fifty couples sat down at my table to dine. While I was eating, my scribe called, requesting me to solemnize the marriage of his brother, Dr. Levi Richards, and Sara Griffiths; but as I could not leave, I referred him to President Brigham Young, who married them. [Sidenote: Rockwell's Return to Nauvoo.] A large party supped at my house, and spent the evening in music, dancing, &c., in a most cheerful and friendly manner. During the festivities, a man with his hair long and falling over his shoulders, and apparently drunk, came in and acted like a Missourian. I requested the captain of the police to put him out of doors. A scuffle ensued, and I had an opportunity to look him full in the face, when, to my great surprise and joy untold, I discovered it was my long-tried, warm, but cruelly persecuted friend, Orrin {135} Porter Rockwell, just arrived from nearly a year's imprisonment, without conviction, in Missouri. The following is his statement of his experience and sufferings by that people:-- _Rockwell's Experience in Missouri_. I, Orrin Porter Rockwell, was on my way from New Jersey to Nauvoo; and while at St. Louis, on the 4th March, 1843, was arrested by a Mr. Fox, on oath of Elias Parker, who swore I was the O. P. Rockwell advertised in the papers as having attempted to assassinate Lilburn W. Boggs, and was taken before a magistrate in St. Louis. I was then put into the St. Louis county jail, and kept two days with a pair of iron hobbles on my ankles. About midnight, was taken into the stage coach in charge of Fox, and started for Jefferson City. There were nine passengers, two of them women. I sat on the middle seat. One of the men behind me commenced gouging me in the back. I spoke to him, and told him that it was dark, and I could not see him, but that he was no gentleman. One of the ladies whispered to him, and he ceased the operation. The next night, the driver, being drunk, ran against a tree, and broke the king bolt; and not knowing what to do, ironed as I was, I crawled into the boot, and found an extra bolt, and in the dark fixed the coach, got it off the tree, and we started on. Soon after, ran against a bank, and could not move. I was asleep at the time, but the bustle awake me, when I told them, if they would take off my irons, I would get off and drive, as the driver was too drunk to manage the horses. They refused. I, however, got hold of the lines, and, by the help of other passengers lifting at the wheels, got it righted, and I drove to the next stand, near the Osage river. The roads were very bad, and the load heavy; so we got along slowly. There was an officer of the U. S. army in the coach. We were two days and two nights from St. Louis in reaching Jefferson City, where I was lodged in the jail two days and two nights. The U. S. officer went on. Started on for Independence, still in charge of Fox. At Boonville, overtook the U.S. officer. We three were all that were in the coach all the way from Boonville to Independence. Sheriff Reynolds told me afterwards that when he looked into the stage he took me for the guard, and the officer for the prisoner, for he looked like the guilty one. Was about four days going to Independence: arrived there just at night. A large crowd gathered around, making many remarks. Some {136} were for hanging me at once. I was then placed in the jail. In two or three days, underwent a sham trial before a justice of the peace. The courthouse was crowded, and the men were armed with hickory clubs. They set on boys from ten to twelve years of age to kick and punch me, which they did repeatedly. While in court, Fox was the main witness introduced, and he swore falsely. Fox swore that I had stated to him that I had not been in the county for five years. I informed the court that Fox swore falsely, in proof thereof that the people of Independence knew that I had traveled through Independence several times during that time, for the people were all well aware of my having visited this place, which fact alone should satisfy them that Fox was swearing for money, which I afterwards learned that he obtained and divided with Parker. The magistrate committed me to prison for my safe preservation, as he was afraid the people would kill me; but he could find no crime against me. This I was told by the officer who conveyed me to prison. I was re-committed to jail, still wearing the iron hobbles, and was kept in the upper part in the day-time, and in the dungeon at night, with a little dirty straw for a bed, without any bedding, no fire, and very cold weather. For eighteen days I was not free from shaking with cold. I then got permission to buy 1 1/2 bushels of charcoal, which I put into an old kettle, and kept a little fire. When that was gone, I could not obtain any more. After I was arrested at St. Louis, I was visited by Joseph Wood, an apostate "Mormon," who professed to be a lawyer. He was accompanied by Mr. Blanerhasset, who told me that everything I had would be taken from me, and proposed to take charge, keep, and return to me any property I might have with me. I let him have a pair of pistols, a bowie knife, and watch, which he never returned to me. After the weather got a little warmer, they furnished me with a few old newspapers to read. A family lived at the corner of the jail. The women once in a while used to send out a little negro girl with a small basket of victuals. She handed up to the grate a big Missouri whip-stock, with a piece of twine, which I tied to the pole and drew up the basket, and let it down again. I made a pin-hook and tied to the twine, and baited with a chunk of corn-dodger hard enough to knock a negro down with, and stuck it out of the grated window and fished for pukes. When passers-by came along, they would stop and gawk at me awhile, and pass on. A preacher who had a family of girls lived on the opposite side of the street. The girls would watch and laugh at them, and call out and ask me if I got any bites. I replied, No, but some glorious nibbles. {137} Numbers were put into the jail with me at different times, and taken out again. One of them, who was charged with a fraudulent issue of U. S. Treasury notes, was allowed to have his saddle-bags with him They contained some fire-steels, gun-flints, and articles of Indian trade. I sawed the irons nearly off with one of the fire-steels. He got the negro girl to get him a knife, and I finished cutting the fetters with it. He would frequently call for a good supper and pay for it, which was allowed him, but not allowed me. He was very anxious to escape, and urged me to undertake it with him. He ordered a good supper, and he ate very heartily. I would not eat, telling him that he could not run if he ate so much. Nearly dusk, as the jailer came in to get the dishes, we sprang to the door, and I locked him in, and threw the key into the garden. In coming down stairs, we met the jailer's wife. I told her that her husband was unharmed; I had only locked him up. We had a board fence to climb over, which was about twelve feet high. I climbed it and ran about twenty rods, when he called me to come and help him over, which I did. If I had not, I should have escaped. The pure air had so great an effect upon me, that I gave out and slacked my pace, The populace of the place came up, and I told them to run; they would soon catch him; and that I had given out and could not run. They soon returned with him. I fell into the crowd and walked back to the jail yard. Sheriff J. H. Reynolds laid his hand upon my shoulder, he being the first to approach me. Asked where the key was. I told him, In the garden. Smallwood Nowlin was the first who proposed to hang me on the spot, when Reynolds gave me a push towards the crowd, and said, "There he is, G--d--n him! Do what you damn please with him." Nowlin's son in-law (by marrying one of his mulatto wenches), a Mexican, stepped up to me to lay hold of me, when I told him to stand off, or I would mash his face. He stepped back. I then walked up stairs into the jail. Was followed by Reynolds and others, until the room and stairs were full. Reynolds asked me what I had cut my irons off with. I went to the saddle-bags and handed him the knife and fire-steel. While feeling for them, I got hold of a piece of buckskin that had some three or four pounds of bullets tied up in it which I intended to use in mashing in the head of any one that should attempt to put a rope on my neck. A rope was passed along over the heads of the people into the room to a bald-headed man. About this time pistols could be heard cocking in every part of the room, and bowie-knives were produced as if for fight. In a few minutes the room was clear of all but three or four persons. {138} I was then put into the dungeon, my feet ironed together, my right hand to my left foot, so close that I could not half straighten myself. The irons, when put on my wrists, were so small that they would hardly go on, and swelled them; but in eighteen days I could slip them up and turn them around my arm at the elbow. I was fed on cold corndodger and meat of the poorest description; and if I did not eat it all up, it was returned the next time. About a month after the court sat, my irons were taken off, and I was so weak that I had to be led to the court-room by the officer. I was notified that a bill was found against me for breaking jail, and that the grand jury had failed to find a bill against me on the charge of shooting Boggs, as charged in the advertisement offering a reward for my apprehension. I was taken into court, and was asked by the judge if I had any counsel. I told him I had not. He asked if I had any means to employ a counsel. I answered that I had none with me that I could control. He then said, Here are a number of counselors: if I was acquainted with any of them, I could take my choice. I told him I would make choice of Mr. Doniphan, who arose and made a speech, saying he was crowded with business, but that here are plenty of young lawyers who could plead for me as well as he could. The judge heard his plea, and then told me he did not consider that a sufficient excuse, and I could consider Mr. Doniphan my counsel. I was then ordered back to jail, and ironed again in the same way. Mr. Doniphan asked for and obtained a change of venue to Clay County, which is in another district. When the officers came to Independence jail for me, they requested me to get ready in a hurry, as they feared the mob would kill me. I told them I wanted to put on a clean shirt, if it cost me my life, as I had not been permitted to enjoy the luxury of a change of linen since I had boarded at the expense of Jackson County. While I was changing my shirt, the officers several times told me to hurry, or the mob would be on me and kill me. When I got ready to start, the officers furnished me a very hard-trotting horse, with a miserable poor saddle, tied my feet under the horse with ropes, and my hands behind my back, and started off at a good round trot, in charge of two officers. In a short time a strange gentleman fell into our company, who was also on horseback. It was six miles to the ferry, where we could cross the Missouri river. When we got there, we saw the boat land on the opposite side, when several men got off the boat, and took a course to the woods, through which the road ran. The boat returned. This stranger asked--"Where are {139} those men going?" and was answered--"They are going to the woods to hew timber." We then crossed, and took our way for Liberty. When we left the boat, we saw no signs of people, nor heard any sound of axes. After traveling some two or three miles, the woods became dense and brushy: we heard the crackling of brush, and the noise of men traveling through it. The officers and stranger appeared frightened, and urged speed, keeping close watch. We came to an opening in the woods, when the noise of crackling of brush ceased. We traveled safely to Liberty, where this stranger told his friends that he overheard several men in Independence planning to waylay me in the thick timber on the Missouri bottom, at the place where we heard the noises; but his being in company counteracted their plot. I was then lodged in Liberty jail. In a few days afterwards I learned that the men who went into the brush told it, that they went into the woods according to agreement to waylay me; but when they saw this stranger, it frustrated their plans. In about ten days, on pretext of informality in the papers, I was remanded back to Independence jail. It was rumored that I was again going to be waylaid, when the two officers from Clay county took me by a different road, and so I escaped the second time. When I was put in Independence jail, I was again ironed hand and foot, and put in the dungeon, in which condition I remained about two months. During this time, Joseph H. Reynolds, the sheriff, told me he was going to arrest Joseph Smith, and they had received letters from Nauvoo which satisfied them that Joseph Smith had unlimited confidence in me, that I was capable of toting him in a carriage or on horseback anywhere that I pleased; and if I would only tote him out by riding or any other way, so that they could apprehend him, I might please myself whether I stayed in Illinois or came back to Missouri; they would protect me, and any pile that I would name the citizens of Jackson county would donate, club together, and raise, and that I should never suffer for want afterwards: "you only deliver Joe Smith into our hands, and name your pile." I replied--"I will see you all damned first, and then I won't." About the time that Joseph was arrested by Reynolds at Dixon, I knew that they were after him, and [yet had] no means under heaven of giving him any information. My anxiety became so intense upon the subject, knowing their determination to kill him, that my flesh twitched on my bones. I could not help it; twitch it would. While undergoing this sensation, I heard a dove alight on the window in the upper room of the jail, and commence cooing, and then went off. In a short time, he came back to the window, where a pane was broken: he crept through between the bars of iron, which were about two and-a-half inches apart. {140} I saw it fly round the trap-door several times: it did not alight, but continued cooing until it crept through the bars again, and flew out through the broken window. I relate this, as it was the only occurrence of the kind that happened during my long and weary imprisonment; but it proved a comfort to me: the twitching of my flesh ceased, and I was fully satisfied from that moment that they would not get Joseph into Missouri, and that I should regain my freedom. From the best estimates that can be made, this incident occurred about the time when Joseph was in the custody of Reynolds. In a few days afterwards, Sheriff Reynolds came into the jail and told me that he had made a failure in the arrest of Joseph. After the lawyers had been about two months making out fresh papers, I was again conveyed to Liberty jail on a miserable horse, with feet and hands tied as before, but [by] a different road. In a few days afterwards, my mother found where I was, and she came to see me and brought me $100, whereby I was enabled to fee Mr. Doniphan for his services as counsel. The time of trial being continually delayed, I began to be uneasy. I was handcuffed in the dungeon, which is the basement story of the prison, and is about nine feet high. I took down the stove-pipe, pushed my clothes up through the stove-pipe hole, and then crawled through the hole in the floor, which was made of logs about fourteen inches thick, into the upper room. The hole was so small that it scratched my flesh, and made me bleed from many wounds. I then examined the inside door, and with the bail of the water pail I unbolted it; but finding I could not get through the outside door, I returned to my dungeon through the same narrow pass. The following night I made another attempt through the same way; but, failing to get through the outside door, I lay down on the upper floor, where the boys who were bringing my food next morning found me. They made an alarm, when five or six men came and again conveyed me down into the dungeon. It caused quite an excitement. My mother, learning that Mr. Doniphan had returned home, went to him, and prevailed on him to come and speak to me at the dungeon grate. While he was talking to me, a little boy, the son of a poor widow, about five or six years old, who had previously been to see me, finding I had no fire, had run home and brought some fire and chips to the grate. Mr. Doniphan said--"You little devil you, what are you doing here with this fire?" He replied, "I am going to give it to Mr. Rockwell, so that he can warm him." Doniphan then said--"You little devil you, take this fire and leave;" when the little urchin replied {141} (looking him in the face)--"Mr. Doniphan, you go to hell: I am going to give Mr. Rockwell this fire, so that he can warm him;" and he pushed it through the grate, gave me the chips, and continued to supply my daily wants of chips and fire while I continued in the dungeon. From Mr. Doniphan I learned that a special term of court was called, and my trial would come on in about fifteen days. The night following this visit, some men came to the grates of my dungeon, and asked if I wanted to get out. I told them, No, as I had been informed that day that I should have a trial in a fortnight. They replied--"Honor bright: if you wish to get out, we'll let you out in a few minutes." I replied that I would rather remain, as my trial would come on so soon. Next morning one of the men came, put some money in the cleft of a stick, and put it through the hole to me. He refused to tell his name; but I knew by his voice that he was one of the men who came to me in the night. The trial came on according to my last notification. I was tried for breaking Independence jail; and although the law of Missouri reads that, in order to break jail, a man must break a lock, a door, or a wall, still Judge King ruled that it was breaking jail to walk out when the door is open; and under this ruling the jury brought in a verdict of "five minutes' imprisonment in the county jail;" but I was kept there four or five hours, during which time several attempts were made to get up some other charge against me. About 8 p.m. on December 13th, General Doniphan took me out and told me I must take across the country on foot, and not walk on any traveled road, unless it was during the night, as they would be apt to follow and again take me, as they did not care on what grounds, so they could make me trouble. I accordingly started, accompanied by my mother, and went to the house of a widow, where I obtained my first supper in freedom for more than nine months. We then traveled two miles and obtained $4. I then took through the woods to the road, where I heard two men riding on horseback. I hid behind a shady tree, and overheard one of them say, "He has not been gone many minutes: we shall soon overtake him." I went round the houses and traveled in the fields by the side of the road. The moon was in its first quarter, and I traveled during the night about twenty-five miles. I carried a little food with me, and next day traveled on the road, and walked past Crooked River to a Mr. Taylor's, with all the skin off my feet. A neighbor offered to take me in for the night, if I would go back {142} two miles. I did so, found his wife very cross with her husband, who said, "Stranger, you see my wife is very cross. I have got some whisky; let's drink: my wife will soon have something to eat." When supper was eaten, she became good tempered. I stayed in peace through the night. Next morning I ate breakfast with them, and gave them fifty cents, when the man brought out a horse, and sent a little boy with me fourteen miles, which was a very great relief to my weary feet. The next night I stopped near where the Haun's Mill massacre took place. The third day I walked till noon, and then hired a man to carry me the remainder of the day for seventy-five cents. Stayed at a house where I was well acquainted; but the people did not recognize me, and I did not make myself known. Paid fifty cents for supper, lodging, breakfast, and being sent twelve miles on horseback the next morning. I then continued my journey about thirty miles, where I rested three days to recruit my feet. I was then carried twenty-five miles on horseback, and walked the same day twenty-five miles. The day following I walked forty miles, and then waited another day and engaged a man to carry me to Montrose, to which place I was three days in going. I immediately crossed the river to Nauvoo in a small boat, and came straight to the Mansion. [Sidenote: Release of Daniel Avery.] Daniel Avery was liberated from his imprisonment in Missouri by _habeas corpus._ This was, no doubt, on account of our vigilance in communicating with the Governor, and endeavoring to prosecute the kidnappers, and continually making public the conduct of Missouri. Warm day; rain in the evening. A PLAN FOR WOMEN'S SUBSCRIPTIONS TO THE TEMPLE. _(From the Millennial Star.)_ We have much pleasure in publishing and recommending the following plan to be adopted amongst the sisters of the Church of Jesus Christ of Latter-day Saints in England. We believe that the completion of the Temple is as near the hearts of the sisters as to the hearts of the brethren, and that the following proposed [plan] will be responded to on the part of the English sisters in a manner that shall reflect honor upon themselves, and be materially instrumental in forwarding the great work. {143} NAUVOO, Dec. 25, 1843. _To the Sisters of the Church of Jesus Christ in England, Greeting_:-- DEAR SISTERS:--This is to inform you that we have here entered into a small weekly subscription for the benefit of the Temple funds. One thousand have already joined it, while many more are expected, by which we trust to help forward the great work very much. The amount is only one cent or a halfpenny per week. As Brother Amos Fielding is waiting for this, I cannot enlarge more than to say that myself and Sister Thompson are engaged in collecting the same. We remain, Your affectionate sisters in Christ, MARY SMITH, M. R. THOMPSON. NAUVOO, Dec. 25, 1843. The ladies' subscription for the Temple, of one cent per week, is fully sanctioned by the First Presidency. HYRUM SMITH. We feel much to encourage this plan, and trust that the sisters in England will manifest that they will not be behind the sisters in Nauvoo in this laudable work. One thing in connection with this work we would mention, and request that it be attended to with the strictest accuracy; that is, that the name of each individual be recorded, and the amount which they subscribe, in order that such names may be transmitted to Nauvoo, where they will have to be entered in the books of the Lord's House. The sisters or others who may collect the subscriptions will please to be very particular on this point. [Sidenote: Prophet's Joy at the Return of Rockwell and Avery.] _Tuesday, 26.--_At home. I rejoiced that Rockwell had returned from the clutches of Missouri, and that God had delivered him out of their hands. Brother Daniel Avery also arrived about dusk this evening; and the Missourians have no longer the pleasure of exulting over any Mormon victims for the present; but their blood-thirstiness will not long be satisfied unless they seek out another victim on whom to glut their malice and vengeance. _Wednesday, 27:--_Cold: a little ice in the river, which has been clear for some time past. {144} I received letters from General Lewis Cass, of Michigan, and Hon. John C. Calhoun, of South Carolina, in answer to mine of Nov. 4. Mr. Keith gave a lecture and concert of music in the assembly room this evening. MR. ROCKWELL. _(Editorial from the Neighbor.)_ The name of this individual is, no doubt, familiar to most of our readers. He has obtained some celebrity in the world also, not for his reputed virtue, but for his supposed crimes. It will be recollected that he is the person who was basely and falsely implicated, along with Joseph Smith, as the reputed [would be] murderer of ex-Governor Boggs, while Mr. Smith was charged with being accessory before the fact. A vexatious lawsuit was instituted against Joseph Smith, wherein he was charged with the above-named crime; and finally, after many attempts of the governor of Missouri to get him into his power, was acquitted by the United States Court for the district of Illinois, Stories of murder and blood were circulated from Maine to Missouri; they were iterated and reiterated by the newspapers of the whole Union, and painted in the most glowing colors that human ingenuity could invent. Mr. Rockwell was branded as a murderer, and Joseph Smith as accessory before the fact, without any other evidence than a story fabricated by some of our generous politicians, engendered in falsehood by hearts as dark as Erebus for religious and political effect. This demagoguery and political corruption has caused an innocent man to be immolated in a Missouri dungeon for upwards of eight months, without the slightest evidence of his guilt, or even the most remote evidence of crime leading to his committal. He was taken without process, and committed to jail upon mere supposition, and finally acquitted without any shadow of proof having been adduced from beginning to end. This is the way that Missouri treats free-born American citizens, and they can obtain no redress. Mr. Rockwell arrived here on Monday night, and has given us some of the details of his history since he was first taken in Missouri to the present time; and we can assure our readers that it will "a tale unfold" relative to that state, which even many of those who have been driven therefrom will find it difficult to believe that there did exist such monsters in human shape. _Thursday, 28.--_At home. Elder Orson Hyde returned {145} from Adams county, having obtained quite a number of signatures to the Memorial to Congress, and made an affidavit of what he learned in Warsaw concerning the mob. _Affidavit of Orson Hyde--Disclosing Plan to Drive the Saints_. STATE OF ILLINOIS, CITY OF NAUVOO. ss. On the 28th day of December, 1843, came Orson Hyde before me, Joseph Smith, mayor of said city; and after being duly sworn, deposeth and saith that on the 26th instant, as he was passing from Lima to Nauvoo, through that part of Hancock county where Colonel Levi Williams resides, he was credibly informed that on Saturday previous the anti-Mormons held a meeting, drew up an article, and passed several resolutions, among which were these:--"We will revere and hold sacred and inviolate the Constitution of the United States, and also the Constitution of this State. We will visit the Mormons residing in our vicinity and require them to give up their guns; and such as do it shall dwell here in peace; but those who will not do it may have thirteen days to leave in; and if they are not off in that time, we will drive them." The above is the substance, but perhaps not the very words. They also swear that the Mormons shall never raise another crop in that region, &c.; &c., and further this deponent saith not. ORSON HYDE. Subscribed and sworn to before me this 28th of December, 1843. W. W. PHELPS, Clerk, M. C. Daniel Avery having made affidavit of the cruel treatment he had recently received at the hands of Missourians, I here insert it:-- _Affidavit of Daniel Avery--His Treatment in Missouri_. STATE OF ILLINOIS, CITY OF NAUVOO. ss. On the 28th day of December, 1843, came Daniel Avery before me, Joseph Smith, mayor of the city aforesaid, and after being duly sworn, deposeth and saith that on the second day of December, 1843, he was unlawfully arrested by force and arms, and kidnapped at Doty's Mill in Bear Creek precinct, Hancock county, and State aforesaid, by Colonel Levi Williams, his son John Williams, of Hancock county; John Elliott, a schoolmaster, from four-and-a-half miles below Warsaw; William Middleton and Joseph McCoy, of Clark county, Missouri, and four {146} others. Colonel Williams held his bowie-knife to his breast. Six of the others stood with their pistols cocked and their fingers upon the triggers, muzzles presented at his body, ready to fire; and two stood with clubs, and amidst the most horrid oaths and imprecations, took and bound with silk handkerchiefs your said affiant, and led him away between two men, one holding a savage bowie-knife on one side, and the other a cocked pistol on the other side, (having taken away your said affiant's weapons while binding him in the mill,) and led your affiant about a mile. Your affiant refused to walk any further, and they put him upon a horse, and tied his legs under the horse; and John Elliott, the aforesaid schoolmaster, led the horse as fast as he could make his way, through a thicket and by-way to the house of the aforesaid Colonel Williams. Here the kidnappers ate and drank; and after they had unbound me, (for they had bound me so tight that I was in great pain,) I was also suffered to partake. They then put me upon the horse again, and bound me, and started for the river, the said schoolmaster Elliott leading the horse. When we came near a schoolhouse where there was a meeting, they came to a halt, sent messengers to the meeting, and in the course of half an hour they returned with an armed mob, with rifles and other weapons, sufficient to make the whole company number about twenty. Being all on horseback, they formed a circle, with your affiant in the center, who up to that time had acquainted every man he saw that _they were kidnapping him_, and marched in that order to a house on a point below Warsaw; and as I was very cold from being bound, they took me into the house to warm. I now called for a trial, as I had told them all the way that I never resisted legal authority. They said they were hunting a magistrate. Said I, "I understand you; you mean to force me into Missouri." McCoy returned, and said, "We are ready." It was about midnight. We went about three hundred yards up the river to a skiff. I refused to cross as they had promised me a trial. They forced me into a skiff and bound me, and five men put me across. Their names, so far as I could ascertain, are William Middleton, William Clark, Joseph McCoy, John Elliott, and Charles Coolidge. They landed at the tavern on the south side of the Des Moines, and took me into a back room, threw down a buffalo robe for my bed; but as my arms were bound so tight that I could not rest, I complained; told Middleton that was not the way he was used at my house. They felt at my arms and exclaimed, "By God, they are not too tight!" I begged to have one arm liberated, and finally they untied both, and I slept (under guard) on the buffalo robe before the fire. About noon they got ready and started with me, guarded upon a horse, for McCoy's in Clark county, Missouri, about twelve miles distant. {147} It being night when we arrived, and I unwell through fatigue and confinement and the abuses before received, I went to bed. They had sent runners ahead; and after I had been in bed awhile, the sheriff came up from Waterloo, the county seat, a distance of about two miles, to arrest me and take me before a magistrate that night; but Middleton and McCoy objected, as I was sick. The sheriff, however, executed his writ, and left me in their care till morning. It being late before we breakfasted, he came in the morning and made the second scope of his authority and took me. He quizzed me the night before, to draw something out for testimony; but as innocence cannot be affected by truth, he was as wise at one end of the story as the other. At Waterloo I was examined by a magistrate, who committed me upon the substance of an affidavit made by my son in duress with a bowie-knife at his breast, and upon a promise that he should be liberated from Monticello jail, where he was confined after being kidnapped some three or four weeks previous. My bonds were fixed at $1000; and as I had no bail in such a strange place, I was started for Palmyra jail, in Marion county. The deputy sheriff took me to Musgrove, the sheriff, a distance of ten miles. Here I sued out a writ of habeas corpus, but the judge remanded me to prison. At Monticello my chains were taken off, and I was at liberty in the midst of a strong guard to view the town. Here a lawyer agreed to take me and my son through court (as the Missourians say,) for a horse. Saw my son in the prison; said he was forced at the point of a bowie-knife to make an affidavit against me; but he knew I was innocent. I tried to be left with him in jail; but no, I was compelled to go to Palmyra, where I arrived the next evening. The sheriff thrust me into the dungeon without waiting to eat, warm, or anything else. The next morning the blacksmith came into the jail and ironed me to the middle of a great chain that was fast to the floor, where I remained in the horrid gloom of a Missouri prison two weeks. From thence the deputy sheriff started, with me chained upon the horse in this wise. He then chained my right leg, and then passed the chain up to my left hand. In this way I traveled nine miles, when we stopped, and he changed the chain from my hand to the horse's neck. We arrived at Monticello, and I was chained all night. The next day I was conveyed to Waterloo, and delivered into the custody of the sheriff of Clark county. I was kept under a strong guard by day, and at night chained to one of the guards or to the bedpost. {148} I was informed that Middleton and McCoy procured an indictment against me, by giving bonds to the amount of some two or three hundred dollars, that they would hunt up testimony to the point for next court, there being nothing against me but the affidavit of my son before alluded to; and so the grand jury found a bill. Ellison, my lawyer, deceived me, and put over my case for six months, because, as I suppose, I, being kidnapped, had no fees for him. I objected to having my trial put off for six months. I did not fancy the dungeon of Palmyra prison. The court concluded to let me to bail under bonds of $1000, but this I could not obtain. Subsequently it was reduced to $500, but all in vain, for I was unacquainted with the people. This was on Saturday, and I was thus left to meditate on the mischief that may be made out of a little matter by meddlesome men. On Monday I sued out a writ of habeas corpus; and after a fair hearing of the matter, I received the following order:-- STATE OF MISSOURI, COUNTY OF CLARK. ss. December, 25, 1843. Ordered by the Clark County Court that Samuel Musgrove, sheriff of Clark county, discharge Daniel Avery from imprisonment, on an indictment found against him for the alleged crime of stealing a mare of Joseph McCoy. By order of Court. [Sidenote: [L. S.]] Witness--Willis Curd, Clerk of said court, and seal of office this 25th of December, 1843. Done at office in Waterloo, date above. WILLIS CURD, Clerk. HONS. JOHN W. DEWELLIN, HENRY SNIVELY, Judges. Very early on Tuesday morning your affiant started for Nauvoo and arrived the same evening about sundown, a distance of nearly twenty miles so crippled from the iron bondage and hard usage of Missouri, that he is hardly able to walk. To those who assisted your said affiant to obtain his release from bondage, he tenders his grateful acknowledgements; and further your affiant saith not. Subscribed and sworn to before me, this 28th day of December, 1843. DANIEL AVERY. W. W. PHELPS, Clerk, M. C. [Sidenote: Joseph H. Jackson--Prophet's Interview with.] {149} _Friday, 29.--_At home. In the forenoon, W. W. Phelps called and gave us a lesson on eloquence, and read my Appeal to the Green Mountain Boys, and also a New Year's hymn without rhyme. Three p.m., I related to Dr. Bernhisel and Joseph H. Jackson [2] my commencement in receiving revelations. Mr. Jackson said he was almost persuaded to be one with me. I replied, I would that he were not only almost, but altogether. At four p.m., I met with the City Council. [Sidenote: Police Force of Nauvoo Increased.] Having selected forty men to act as city policemen, they met with the Council, and were sworn into office to support the Constitution of the United States and the State of Illinois, and obey the ordinances of this city and the instructions of the Mayor, according to the best of their ability. Names of police called by Captain Jonathan Dunham: Jonathan Dunham, High Policeman, Charles C. Rich, 1st Lieutenant, Hosea Stout, 2nd Lieutenant, Shadrack Roundy, 3rd Lieut., John Pack, Ensign, Jesse P. Harmon, Orderly Sergt., John D. Lee, 2nd Sergeant, Daniel Carn, 3rd Sergeant, Josiah Arnold, 4th Sergeant, James Emmett, 1st Corporal, Alexander Mills, 2nd Corporal, Steven H. Goddard, 3rd Corporal, William Pace, 4th Corporal, Abraham C. Hodge, Pioneer, Levi W. Hancock, Fifer, Daniel M. Repsher, Fifer, Richard D. Sprague, Drummer, Samuel Billings, Drummer, {150} Abraham O. Smoot, Dwight Harding, John Lytle, Simeon A. Dunn, Andrew Lytle, Appleton M. Harmon, Howard Egan, James Pace, Benjamin Boyce, Francis M. Edwards, Lorenzo Clark, William H. Edwards, Davies McOlney, Moses M. Sanders, Abram Palmer, Warren A. Smith, Isaac C. Haight, George W. Clyde, John L. Butler, Vernon H. Bruce, Elbridge Tufts, Armsted Moffet, Truman R. Barlow, Azra Adams. The Mayor said-- _Address of the Mayor to the Nauvoo Police_. It is expected that a part will be on duty while others rest. It might be expected that thieves had crept into the Church for the purpose of concealing their wickedness under the garb of sanctity. It is an abominable thing to set a thief to catch a thief; and I would look with the utmost contempt upon men who do this as guilty of a mean or cowardly act. Some city councils have taken thieves out of their prisons, and employed them as policemen, under the old and foolish adage--"Set a rogue to catch a rogue," which is decidedly wrong, and is corrupt in policy. You will act under the direction of Jonathan Dunham--we will call him High Policeman. In reality he is the captain of the police: but as men are apt to be frightened at a military title, we will use s civil title, as these policemen are all civil officers of the city. Captain Dunham is the man to send after a thief. He will not come back, after following him a mile, to ask if he may shoot him, if he resists. Some men have strange ears and changeable hearts: they become transformed from their original purity and integrity, and become altogether different from what they were. If the bloodthirsty hell-hounds of Missouri continue their persecution, we will be forbearing, until we are compelled to strike; then do it decently and in good order, and break the yoke effectually, so that it cannot be mended. The mob have been so repulsed in their last attempt at kidnapping, they may stand in fear, at least for a short time. We will be in peace with all men, so long as they will mind their own business and let us alone. Even "Peace with Missouri" shall be the motto of the Church of Jesus Christ of Latter-day Saints, from this {151} time forth, if they will stop their persecution and oppressive warfare against us. Let them alone, for they stink in the nostrils of the Almighty: let them alone. Porter Rockwell has come home clear. A Missouri grand jury could not find a bill against him even in Jackson county; and that proves me clear of the charge of being accessory of shooting Lilburn W. Boggs. Many of our difficulties from the State of Missouri are hurled upon us through the influence of some of our near neighbors. Governor Ford has boasted of being a law-abiding man. A governor certainly should be law-abiding. It is therefore our best policy to acquaint the Executive, by affidavits, of every violation of our rights, so that when the onset comes, he will be obliged by law to send the militia to our support. Let us keep cool as a cucumber on a frosty morning. Do not be excited. Say nothing about Missouri's oppression. "A soft answer turns away wrath but grievous words stir up anger," therefore we "poor pussy" this generation. Keep a strict account of the time you serve as policemen. Have the ordinances of the city always in your possession, and study them, sad ferret out all grogshops, gambling-houses, brothels, and disorderly conduct; and if a transgressor resists, cuff his ears. If anyone lifts a weapon or presents a pistol at you, take his life, if need be, to preserve your own; but enforce the ordinances, and preserve the peace of the city, and take care of your own lives. Let no horses be taken away out of the city, or anything else stolen, if you can help it. Let Missouri alone. Keep out of her territory. Don't go over there on any business whatever. Any of this people would be subject to cruel abuse, if found in that State, in the same manner that Porter Rockwell has been. He was seized in St. Louis while attending to his lawful business, picked up and ironed, and thrown in jail without any form of law, conveyed to Independence in the custody of a ruffian who swore falsely in the hope of getting a reward, kept in irons all the way, lodged in Independence jail without even the form of an inquiry, chained double in a filthy, damp, unventilated dungeon,--chained hand and foot, so that he could not straighten for months, till his body was reduced to a mere skeleton, and he unable to walk when the irons were taken off, and he had to be led,--half fed on the refuse of what dogs would not eat: his case presented to a Jackson county grand jury, and not evidence enough to warrant them in even finding an indictment. After which, the Missouri court, in the plenitude of their justice, transmitted the innocent and unindicted man back to the dungeon, without fire, provisions, or any other comfort,--hoping by this torture, no doubt, to produce death, or force him to accede to an infamous proposition, "that whether Jo Smith was guilty or innocent, only come out against {152} him, you shall have your liberty, and receive a liberal reward." After months have passed away, without any shadow of law, the door is opened, and he is told to "slip off privately, or the people will hang you." Keep out of Missouri, if you don't want such treatment as this; for the Averys, Rockwell, and many others have been thankful to get away with their lives. If any man attempts to bribe you in any way whatever, or persuade you to neglect your duty, tell the same to me. Let us have a reformation. There are speculators in this State who are wanting to sell revolving pistols to us, in order to fight the Missourians, and at the same time inciting the Missourians to fight us. Don't buy: it would be better to buy ploughshares and raise corn with them. My life is more in danger from some little dough-head of a fool in this city than from all my numerous and inveterate enemies abroad. I am exposed to far greater danger from traitors among ourselves than from enemies without, although my life has been sought for many years by the civil and military authorities, priests, and people of Missouri; and if I can escape from the ungrateful treachery of assassins, I can live as Caesar might have lived, were it not for a right-hand Brutus. I have had pretended friends betray me. All the enemies upon the face of the earth may roar and exert all their power to bring about my death, but they can accomplish nothing, unless some who are among us and enjoy our society, have been with us in our councils, participated in our confidence, taken us by the hand, called us brother, saluted us with a kiss, join with our enemies, turn our virtues into faults, and, by falsehood and deceit, stir up their wrath and indignation against us, and bring their united vengeance upon our heads. All the hue-and-cry of the chief priests and elders against the Savior, could not bring down the wrath of the Jewish nation upon His head, and thereby cause the crucifixion of the Son of God, until Judas said unto them, "Whomsoever I shall kiss, he is the man; hold him fast." Judas was one of the Twelve Apostles, even their treasurer, and dipt with their Master in the dish, and through his treachery, the crucifixion was brought about; and _we have a Judas in our midst_. _The Mayor blesses the Police_. It shall be said in time to come, Where are our old policemen? Let us have one of the old policemen, to stand at our window, guard our interest, and protect our families, and we shall be safe. If you will magnify your office, the full confidence of Israel shall be the blessing that shall be conferred on you in time to come. {153} Counselor Hyrum Smith spoke of the importance of the police office. The Mayor said that if any one offered a bribe to a policeman, the city will pay that policeman twice the amount offered for the information, when reported to the Mayor. _Friday, 29.--_My clerk made copies of five affidavits made yesterday by Elder Orson Hyde, Mr. Daniel Avery, and others, and sent the same to the Governor, with the following letter:-- _Letter to Governor Ford--Accompanying Affidavits_. NAUVOO, December 30, 1843. SIR:--I forward to your Excellency a number of affidavits relative to the late kidnapping of the Averys, and upon other matters. When the mob made efforts to resist the laws, Joseph Smith, as Mayor, gave notice to Major-General Law to hold a portion of the Nauvoo Legion in readiness; and Aaron Johnson, Esq., called for some troops to maintain the laws: but I am happy to say, none were ordered to march, as it was deemed most advisable to let Colonel Levi Williams and his mob flourish until indictments could be made at the Circuit Court of Hancock county. We shall continue to keep your Excellency informed upon all matters of moment touching the premises. _Saturday, 30.--_At nine, a.m., held Mayor's court. Two boys, Roswell and Evander White, were brought up for stealing six hens and a rooster. They were sentenced to pay for the fowls, and to ten days' hard labor each on the streets. In the afternoon, met in the assembly room with the quorum. William Law and wife were not present. Warm and rainy. _Sunday, 31st.--_At home. In the afternoon, called with Elder Parley P. Pratt to see his wife. At early candle-light, went to prayer-meeting; administered the sacrament; after which I retired. At midnight, about fifty musicians and singers sang Phelps' New Year's Hymn under my window. {154} Warm and rainy. No ice to be seen. The subjoined list shows a few of the publications for and against the Saints during the year. _Pro et con Mormonism, publications for the year 1843_. The _Alton Telegraph_ published several very severe articles against the Church. Edward Brotherton published a scurrilous pamphlet at Manchester, England, entitled "Mormonism--its Rise and Progress, and the Prophet Joseph Smith." The _Richmond Palladium_ published an amusing and favorable article on "Mormonism." The _Boston Bee_ published a series of articles favorable to the Saints, which had a beneficial effect in putting down prejudice and misrepresentation. A favorable account of a visit to Nauvoo was published by Samuel A. Prior, Methodist minister. The _Morning Star,_ a Freewill Baptist paper, published a long and bitter article against the Latter-day Saints, entitled "Mormon Perversion." A favorable article, entitled "Nauvoo and Mormonism," was published by a Traveler. The _Quincy Whig_ published several bitter articles against me. The _Warsaw Message,_ and subsequently the _Warsaw Signal_, published a continual tirade of abuse, misrepresentation, and lies against the Saints. The _New Haven_ (Con.) _Herald_ published a favorable account of the "Mormons" in Nauvoo. Footnotes: 1. There was also a Memorial prepared by the Prophet from the inhabitants of Hancock county generally to the same effect as the above, but it was never extensively signed or presented to Congress. 2. This man afterwards was discovered to be an adventurer and a most desperate character. Gregg in his Prophet of Palmyra, Chapter XXX, speaks of him as "an adventurer of fine appearance and gentlemanly manners, who appeared in the county (Hancock) during the troubles; went to Nauvoo, and became intimate with Smith and the leaders; afterwards turned against them--went to Warsaw and issued a pamphlet--claiming to be an expose of Mormonism and the evil purposes and practices of the Prophet * * * He was an entire stranger to the county and its people; no one knew whence he came or what became of him afterwards, when the excitement was all over. Hence it is just to say, that the equivocal position in which he stood very justly tended to lessen confidence of the public in his statements, and his little book made slight impression. The Mormons charged that he was an adventurer of the worst class--himself a counterfeiter, etc., and that he quarreled with the Prophet and the authorities because he was detected and exposed." Gregg also says that this "Expose was much of the same character as that of General Bennett's." (Ibid). {155} CHAPTER VII. PRESIDENT SMITH'S CORRESPONDENCE WITH JOHN C. CALHOUN--CARTWRIGHT DROWNING CASE, ENGLAND--CITY GUARDS INCREASED--FEARS OF LAW AND MARKS--INVESTIGATION BY THE CITY COUNCIL--RESISTANCE OF OFFICERS AT CARTHAGE--ANTI-MORMON OBJECTIONS TO CITY ORDINANCES--THE PROPHET'S DIFFICULTIES WITH FRANCIS M. HIGBEE--REGULATIONS FOR THE SALE OF SPIRITUOUS LIQUORS. _Monday, January 1, 1844.--_A cold, blustering rainstorm ushered in the new year. At sunrise, Thomas Miller, James Leach, James Bridges, and John Frodsham were brought before me by the police, charged with disorderly conduct. Fined Miller $5: the others were discharged. [Sidenote: New Year's at the Mansion.] A large party took a new year's supper at my house, and had music and dancing till morning. I was in my private room with my family, Elder John Taylor and other friends. _Tuesday 2.--_Two p.m., Hyrum Dayton was brought before Mayor's court for disorderly conduct in resisting and abusing the police: fined $25 and costs. His son, Lysander Dayton, for the same offense, was sentenced to ten days' hard labor, on the public streets; and subsequently, for contempt of court, ten days more. Snow one inch deep. I here insert Mr. Calhoun's answer to my letter of inquiry, dated November 4, 1843:-- _Letter: John C. Calhoun to Joseph Smith--Defining What Former's Policy would be Towards the Saints if Elected President_. FORT HILL, December 2, 1843. SIR:--You ask me what would be my rule of action relative the Mormons {156} or Latter-day Saints, should I be elected President; to which I answer, that if I should be elected, I would strive to administer the government according to the Constitution and the laws of the union; and that as they make no distinction between citizens of different religious creeds I should make none. As far as it depends on the Executive department, all should have the full benefit of both, and none should be exempt from their operation. But as you refer to the case of Missouri, candor compels me to repeat what I said to you at Washington, that, according to my views, the case does not come within the jurisdiction of the Federal Government, which is one of limited and specific powers. With respect, I am, &c., &c., J. C. CALHOUN. Mr. JOSEPH SMITH. To which I wrote the following reply:-- _Letter: Joseph Smith to John C. Calhoun--The Latter's Policy Towards the Latter-day Saints, if Elected President of the U. S. Considered_. NAUVOO, ILLINOIS, January 2, 1844. Sir:--Your reply to my letter of last November, concerning your rule of action towards the Latter-day Saints, if elected President, is at hand; and that you and your friends of the same opinion relative to the matter in question may not be disappointed as to me or my mind upon so grave a subject, permit me, as a law-abiding man, as a well-wisher to the perpetuity of constitutional rights and liberty, and as a friend to the free worship of Almighty God by all, according to the dictates of every person's own conscience, to say that_ I am surprised_ that a man or men in the highest stations of public life should have made up such a fragile "view" of a case, than which there is not one on the face of the globe fraught with so much consequence to the happiness of men in this world or the world to come. To be sure, the first paragraph of your letter appears very complacent and fair on a white sheet of paper. And who, that is ambitious for greatness and power, would not have said the same thing? Your oath binds you to support the Constitution and laws; and as all creeds and religions are alike tolerated, they must of course, all be justified or condemned according to merit or demerit. But why--tell me why are all the principal men held up for public stations _so cautiously careful_, not to publish to the world that they will _judge a righteous judgment, law or no law?_ for laws and opinions, like the vanes of steeples, change with the wind. One Congress passes a law, another repeals it; and one statesman says that the Constitution means this, and another that; and who does {157} not know that all may be wrong? the opinion and pledge, therefore, in the first paragraph of your reply to my question, like the forced steam from the engine of a steam-boat, makes the show of a bright cloud at first; but when it comes in contact with a purer atmosphere, dissolves to common air again. Your second paragraph leaves you naked before yourself, like a likeness in a mirror, when you say, that according to your _view,_ the Federal Government is "one of limited and specific powers," and has no jurisdiction in the case of the "Mormons." So then a State can at any time expel any portion of her citizens with impunity: and, in the language of Mr. Van Buren, frosted over with your gracious _"views of the case,"_ though the cause is ever so just, Government can do nothing for them, because it has no power. Go on, then, Missouri, after another set of inhabitants (as the Latter-day Saints did,) have entered some two or three hundred thousand dollars' worth of land, and made extensive improvements thereon; go on, then, I say; banish the occupants or owners, or kill them, as the mobbers did many of the Latter-day Saints, and take their land and property as spoil; and let the Legislature, as in the case of the "Mormons," appropriate a couple of hundred thousand dollars to pay the mob for doing that job; for the renowned Senator from South Carolina, Mr. J. C. Calhoun, says the powers of the Federal Government are so _specific and limited that it has no jurisdiction of the case!_ O ye people who groan under the oppression of tyrants!--ye exiled Poles, who have felt the iron hand of Russian grasp!--ye poor and unfortunate among all nations! come to the asylum of the oppressed; buy ye lands of the General Government; pay in your money to the treasury to strengthen the army and the navy; worship God according to the dictates of your own consciences; pay in your taxes to support the great heads of a glorious nation: but remember a _"sovereign State"_ is so much more powerful than the United States, the parent Government, that it can exile you at pleasure, mob you with impunity, confiscate your lands and property, have the Legislature sanction it,--yea, even murder you as an edict of an emperor, _and it does no wrong;_ for the noble Senator of South Carolina says the power of the federal Government is _so limited and specific, that it has no jurisdiction of the case!_ What think ye of _imperium in imperio_? Ye spirits of the blessed of all ages, hark! Ye shades of departed statesmen, listen! Abraham, Moses, Homer, Socrates, Solon, Solomon, and all that ever thought of right and wrong, look down from your exaltations if you have any; for it is said, "In the midst of counselors there _is safety_;" and when you have learned that fifteen thousand innocent citizens, after having purchased their lands of the United States {158} and paid for them, were expelled from a "sovereign State," by order of the Governor, at the point of the bayonet, their arms taken from them by the same authority, and their right of migration into said State denied, under pain of imprisonment, whipping, robbing, mobbing, and even death, and no justice or recompense allowed; and, from the Legislature with the Governor at the head, down to the Justice of the Peace, with a bottle of whisky in one hand and a bowie-knife in the other, hear them all declare that there is no justice for a "Mormon" in that State; and judge ye a righteous judgment, and tell me when the virtue of the States was stolen, where the honor of the General Government lies hid, and what clothes a senator with wisdom. O nullifying Carolina! O little tempestuous Rhode Island! Would it not be well for the great men of the nation to read the fable of the _partial judge;_ and when part of the free citizens of a State had been expelled contrary to the Constitution, mobbed, robbed, plundered, and many murdered, instead of searching into the course taken with Joanna Southcott, Ann Lee, the French Prophets, the Quakers of New England, and rebellious negroes in the slave Slates, to hear both sides and then judge, rather than have the mortification to say, "Oh, it is _my_ bull that has killed _your_ ox! That alters the case! I must inquire into it; _and if, and if_--!" If the General Government has no power to reinstate expelled citizens to their rights, there is a monstrous hypocrite fed and fostered from the hard earnings of the people! A real "bull beggar" upheld by sycophants. And although you may wink to the priests to stigmatize, wheedle the drunkards to swear, and raise the hue-and-cry of--"Impostor! false prophet! G--d--n old Joe Smith!" yet remember, if the Latter-day Saints are not restored to all their rights and paid for all their losses, according to the known rules of justice and judgment, reciprocation and common honesty among men, that God will come out of His hiding place, and vex this nation with a sore vexation: yea, the consuming wrath of an offended God shall smoke through the nation with as much distress and woe as independence has blazed through with pleasure and delight. Where is the strength of Government? Where is the patriotism of a Washington, a Warren, and Adams? And where is a spark from the watch-fire of '76, by which one candle might be lit that would glimmer upon the confines of Democracy? Well may it be said that one man is not a state, nor one state the nation. In the days of General Jackson, when France refused the first instalment for spoliations, there was power, force, and honor enough to resent injustice and insult, and the money came: and shall Missouri, filled with negro-drivers and white men stealers, go "unwhipped of justice" for tenfold greater sins than France? No! verily, no! While {159} I have powers of body and mind--while water runs and grass grows--while virtue is lovely and vice hateful; and while a stone points out a sacred spot where a fragment of American liberty once was, I or my posterity will plead the cause of injured innocence, until Missouri makes atonement for all her sins, or sinks disgraced, degraded, and damned to hell, "where the worm dieth not, and the fire is not quenched." Why, sir, the powers not delegated to the United States and the States belong to the people, and Congress sent to do the people's business have all power; and shall fifteen thousand citizens groan in exile? O vain men! will ye not, if ye do not restore them to their rights and $2,000,000 worth of property, relinquish to them, (the Latter-day Saints,) as a body, their portion of power that belongs to them according to the Constitution? Power has its convenience as well as inconvenience. "The world was not made for Caesar alone, but for Cassius too." I will give you a parable. A certain lord had a vineyard in a goodly land, which men labored in at their pleasure. A few meek men also went and purchased with money from some of these chief men that labored at pleasure a portion of land in the vineyard, at a very remote part of it, and began to improve it, and to eat and drink the fruit thereof,--when some vile persons, who regarded not man, neither feared the lord of the vineyard, rose up suddenly and robbed these meek men, and drove them from their possessions, killing many. This barbarous act made no small stir among the men in the vineyard; and all that portion who were attached to that part of the vineyard where the men were robbed rose up in grand council, with their chief man, who had firstly ordered the deed to be done, and made a covenant not to pay for the cruel deed, but to keep the spoil, and never let those meek men set their feet on that soil again, neither recompense them for it. Now, these meek men, in their distress, wisely sought redress of those wicked men in every possible manner, and got none. They then supplicated the chief men, who held the vineyard at pleasure, and who had the power to sell and defend it, for redress and redemption; and those men, loving the fame and favor of the multitude more than the glory of the lord of the vineyard, answered--"Your cause is just, but we can do nothing for you, because we have no power." Now, when the lord of the vineyard saw that virtue and innocence were not regarded, and his vineyard occupied by wicked men, he sent men and took the possession of it to himself, and destroyed those unfaithful servants, and appointed them their portion among hypocrites. And let me say that all men who say that Congress has no power to restore and defend the rights of her citizens have not the love of the truth abiding in them. Congress has power to protect the nation against {160} foreign invasion and internal broil; and whenever that body passes an act to maintain right with any power, or to restore right to any portion of her citizens, it is the _supreme law of the land;_ and should a State refuse submission, that State is guilty of _insurrection or rebellion,_ and the President has as much power to repel it as Washington had to march against the "whisky boys at Pittsburgh," or General Jackson had to send an armed force to suppress the rebellion of South Carolina. To close, I would admonish you, before you let your _"candor compel"_ you again to write upon a subject great as the salvation of man, consequential as the life of the Savior, broad as the principles of eternal truth, and valuable as the jewels of eternity, to read in the 8th section and 1st article of the Constitution of the United States, the _first, fourteenth_ and _seventeenth_ "specific" and not very "limited powers" of the Federal Government, what can be done to protect the lives, property and rights of a virtuous people, when the administrators of the law and law-makers are unbought by bribes, uncorrupted by patronage, untempted by gold, unawed by fear, and uncontaminated tangling alliances--even like Caesar's wife, not only _unspotted, but unsuspected!_ And God, who cooled the heat of a Nebuchadnezzar's furnace or shut the mouths of lions for the honor of a Daniel, will raise your mind above the narrow notion that the General Government has no power, to the sublime idea that Congress, with the President as Executor, is as almighty in its sphere as Jehovah is in his. With great respect, I have the honor to be Your obedient servant, JOSEPH SMITH. HON. ("MR") J. C. CALHOUN, Fort Hill, S. C. [Sidenote: Release of Pugmire and Cartwright from Prison, England.] Jonathan Pugmire, Senior, and Thomas Cartwright discharged by Judge Whitehead, at Chester, England. The judge would not allow the costs of prosecution or witnesses to be paid by the Crown. It was very evident that the Church of England ministers were at the bottom of the machinations, and were sorely discomfited at the result. I insert the statement of the unfortunate occurrence given by Jonathan Pugmire, Junior:-- _Cartwright Drowning--Accident at a Baptism in England_. Thomas Cartwright was baptized November 6, 1843, unknown to his wife, by Elder Jonathan Pugmire, Senior; but she had mistrusted he {161} had gone to the water, and went to Pugmire's house the same evening, and inquired where Tom was, (meaning her husband). Mrs. Pugmire answered she did not know. After this, Mrs. Cartwright went out and met them returning from the waters of baptism, and shouted--"Damn you, I'll dip ye!" and expressing her determination to have revenge on Pugmire's family, she used a great deal of very bad language. Some of the neighbors (not belonging to the Church) advised her not to speak too much against the Latter-day Saints, as she might yet become convinced of the truth of their doctrines and be baptized herself. She replied, "I hope to God, if ever I am such a fool, that I'll be drowned in the attempt!" A short time afterwards, in consequence of her husband talking to her about the truths of the Gospel, she consented to go to Pugmire's house and hear for herself. After attending a few times she told her husband she had a dream, in which she saw it was a fearful thing to fall in the hands of the living God, and requested to be baptized. Mrs. Pugmire talked with her, reminding her of her harsh expression. She confessed all, and said, "I am very sorry; and as my conduct is known to all this neighborhood, I do not wish to have my baptism public, but to have it done privately; and I wish no female to accompany me to the water but you." On the night of her baptism (November 23, 1843), she was conducted to the water by her husband and Elder Pugmire, witnessed by Mrs. Pugmire and James Moore. Previous to this time, Elder Pugmire had baptized eight or ten persons in the same place. On arriving at the water, they found the creek had overflowed its banks, in consequence of a heavy rain which had fallen that day. Elder Pugmire examined its banks, and concluded he could attend to the ordinance without going into the regular bed of the creek. This was done; but on raising Mrs. Cartwright, and as they were walking out, they both went under the water. It was afterwards discovered that the water had undermined the bank, and it gave way under their feet. Meantime, Thomas Cartwright leaped into the creek and seized hold of his wife's petticoat; but the water carried her off, and left the garment in his hand. James Moore got hold of Elder Pugmire by the hair of his head, Mrs. Pugmire holding Moore's hand, and thus they dragged him out. Moore then ran to the village to give the alarm. On his return, he found Cartwright about one hundred yards from where he leaped in, {162} with his head above water, holding on to the stump of a tree. He said he could not have remained in that situation one minute longer. George Knowlen swam the stream and got him out; but his wife was not found until the day following, when she was found about two hundred yards from where the accident occurred, standing upon her feet, with her head above water, the stream having fallen about two feet. On Pugmire reaching home, a Church of England minister had him arrested and dragged from his family the same evening, and kept in custody of a constable until a coroner's inquest was held on the body of the deceased. After she was buried, Cartwright was arrested, and both were sent to Chester jail, to wait their trial before the judge of assize. They were in confinement six weeks and three days before their trial came on. The judge (Whitehead) remarked to the jury that baptism was an ordinance of our religion, and that it was a mere accident which had occurred. He advised the jurymen to be very careful how they examined the case before them--that it was an ordinance instituted by God (at that moment the Lord spoke by the voice of thunder, which shook the court house,) and advised the prisoners to be very careful in the future to select a proper place for the performance of that rite. They were then set free. During their imprisonment, Pugmire had a vision, in which he was informed that they would be liberated; and he told Cartwright to be of good cheer, for they certainly would be acquitted. _Wednesday 3_.--At home. At noon, met with the City Council. The following is a copy of the minutes:-- _Difficulty of Wm. Law et al. With the Police_. SPECIAL CITY COUNCIL, Jan. 3, 1834, 2 o'clock. Names of members called. All present. The mayor directed the marshal to notify William Law and John Snyder that the council was in session, and informed the council that William Law had said to his brother Hyrum that the police had been sworn by him (the Prophet) secretly to put Law out of the way. [The Prophet said] "I have had no private conversation with any of the police but the high policeman, Jonathan Dunham, and that was to request him to have especial care of my personal safety, as I apprehended attempts to kidnap me by the Missourians." He called on the policemen to say if they had received any private oath from him, when they all said, "No." Councilor Hyrum Smith said that William Law told him the police {163} had sworn him (Law) to keep the secret, which was that he was to be put out of the way in three months. The mayor said he wished policemen to understand forever that all he wanted was that they should execute the ordinances of the city and his orders according to law. Several of the police called for the individual to be named who made the statement to William Law. The mayor said he thought proper that William Law should come and make his statement to the council on oath. The mayor then said to the police, "If you see a man stealing, and you have told him three times to stand, and warned him that he is a dead man if he does not stand, and he runs shoot off his legs. The design of the office of the police is to stop thieving; but an enemy should not be harmed until he draws weapons upon you." William Law came in, and was sworn to tell the whole truth touching the case before the council. William Law said he had been informed that some of the policemen had had another oath administered besides the one administered to them publicly: that one of them said there was a Judas in General Smith's cabinet,--one who stood next to him; and he must be taken care of, and that he must not be allowed to go into the world, but must be taken care of; and he was not only a dough-head and a traitor like Judas, but an assassin like Brutus: that the idea had been advanced that the scriptures support such a doctrine. _Alderman Harris._ Who is the person? and who told you? _Law._ I am under obligations _not_ to tell. _Alderman Harris._ That is immaterial. You are bound to disclose the whole truth here by virtue of your oath. _Law._ I am afraid to tell. One oath is as good as another. The Mayor said he would protect him. He was bound to tell. _Law._ Eli Norton told me. _Alderman Harris_. Was Eli Norton of the police? _Law._ No; but he got his information from Daniel Carn, who is a policeman. The marshal was sent to bring Eli Norton. The mayor said to the police--"On conditions I have had no private conversation with any of you, rise up and change the breech of your gun upwards," when all arose and changed the positions of their guns as indicated. Counselor Hyrum Smith considered the matter very alarming when he heard it. He referred to Dr. Sampson Avard's and John Carl's treachery and false swearing in Missouri, and rehearsed what was said by the mayor to the police in the former council. {164} The mayor said, "The reason why I made the remarks I did was on account of the reports brought from Missouri jail by O. P. Rockwell, that my enemies were determined to get me into their power and take my life, and thereby thought they would accomplish the overthrow of 'Mormonism.' And to enable them to effect this, they had secured the services of some of my most confidential friends, whom I did not suspect, and who were living in Nauvoo, to deliver me into their hands so that their religious organizations upon their own principles might stand; for they feared that 'Mormonism' would destroy their present religious creeds, organizations, and orthodox systems. They did not design to try me, but hang me, or take my life anyhow: that they had a man in our midst who would fix me out, if they could not get me into their power without." He then referred to his remarks at the previous council. Minutes of last council being called for, were then read. Eli Norton sworn. _Question by the Mayor_ Did Carn say I had administered a private oath? Norton. No. Did not say much about Law. Did not say you had ever administered any private oath. Carn never intimated to me that Law must be put out of the way. Did not call William Law's name, nor any other name. Did not say the policemen had received a private oath. Understood Carn to say they had received private instructions; and if a man could not keep a secret, he was not worthy of a place in the Church. Did not say the mayor had given him a private charge. Did not tell where the danger was expected to come from. Told me there were dough-heads about. Did not say the dough-heads were in danger, but the mayor was in danger from the dough-heads. _Question by William Law:_ Did you not understand from Brother Carn that he was suspicious of some person near Joseph being a dough-head, and that that person was myself? _Answer:_ He mentioned a dough-head as being very near Joseph, and he guessed you was the man; and I thought it might be that Daniteism was not done with. _Mayor:_ Tell what you know that made you so alarmed about Brother Law. _Answer:_ There was no chain to the conversation; but I drew the inference that Brother Law was the dough-head from Carn's conversation; but Carn did not name Law. _Daniel Carn was sworn:_ Said, "I told Brother Norton that certain men had been counseled by the Prophet to invest their means in publishing the new translation of the Bible; and they instead of obeying that counsel, had used their property for the purpose of building a {165} steam-mill and raising a hundred acres of hemp; and the Lord had not blessed them in the business, but sunk their hemp in the Mississippi river. I told him it was my opinion that Brother Law was the dough-head referred to. I have had no secret conversation whatever with the mayor, and never received any charge except the one, with the rest of the police, before the city council. The mayor suggested the propriety, since Rockwell and others are clear, and we have the promise of protection from the governor; and as the police are now well organized, that they put up their guns and that the council pass such an order. The Danite system alluded to by Norton never had any existence. It was a term made use of by some of the brethren in Far West, and grew out of an expression I made use of when the brethren were preparing to defend themselves from the Missouri mob, in reference to the stealing of Macaiah's images (Judges chapter 18)--If the enemy comes, the Danites will be after them, meaning the brethren in self-defense. The mayor instructed the police to lay up their arms till further orders. At half past four p.m. council adjourned. [Sidenote: Reconciliation of the Prophet and Wm. Law.] The council spent nearly the whole day in investigating the subject and examining these two witnesses. The police were all sworn and cross-examined by William Law and the aldermen, and the result showed nothing but imagination, having grown out of the surmises of Daniel Carn; upon which Law became satisfied, shook hands with me, declaring he did not believe a word of the story, and said he would stand by me to the death, and called the whole council and the police to witness his declaration. _Thursday 4.--_At home. [Sidenote: Repartee of Joseph and Emma Smith] I took dinner in the north room, and was remarking to Brother Phelps what a kind, provident wife I had,--that when I wanted a little bread and milk, she would load the table with so many good things, it would destroy my appetite. At this moment Emma came in, while Phelps, in continuation of the conversation said, "You must do as Bonaparte did--have a little table, just large enough for the victuals you want yourself." {166} Mrs. Smith replied, "Mr. Smith is a bigger man than Bonaparte: he can never eat without his friends." I remarked, "That is the wisest thing I ever heard you say." _Friday 5.--_At home. Last night I dreamed I saw two serpents swallowing each other tail foremost. [Sidenote: Alarm of William Marks.] Another tempest in a tea-pot, or big fuss about nothing at all. In consequence of the night being severely cold, some persons built a fire on the bank of the river, nearly opposite William Marks' house. He then became afraid, and concluded he must either be the Brutus or the dough-head, and lay awake all night, thinking the police had built the fire to kill him by! In the morning he called on me, reported the circumstances and expressed his fears, when another session of inquiry was held by the city council at his request, and the police sworn and questioned. The following is a synopsis of the minutes:-- _Special Session of the City Council--Fears of Wm. Law and Marks._ [Sidenote: Friday, January 5, 1834, 11 a.m.] Names of members called. Prayer by O. Spencer. Minutes of the last two councils read and approved. Object of the council stated by the mayor, similar to the last council as William Law and William Marks had considered themselves in danger. When he heard the report he was unwilling to believe anything about it, from the course the thing took in the last council; but, for the sake of others, he had called this council. As Leonard Soby was going home night before last, he was hailed by a supposed policeman with a gun, which frightened him. Soby says that a policeman had told him that Marks and Law must not cross his tracks; that Warren Smith said at another time that William Marks and William Law were enemies to Joseph. I have never thought even to dream of doing anything against the peace of the inhabitants of this city. Did not know I had any enemies in this city: have stayed at home and heard but little: did not know that there was so much evil surmising among the people. My long forbearance to my enemies ought to be {167} sufficient testimony of my peaceful disposition toward all men. It occurred to my mind that it was not fear, but got up for effect; but I do not know it. I want the council to investigate this matter. _William Marks sworn._ Testified that on Monday evening Brother Soby came up and said, "Are you aware of the danger you are in?" Marks replied, "No." _Soby:_ "Your life is threatened; a policeman stopped me in the dark last night as I was going home; I was alarmed. I supposed the threats were from that policeman, but I was mistaken. Another policeman, Warren Smith, said last Sunday that Joseph had enemies--that Law and myself were Joseph's enemies, and if they came in his way they might be popped over. A fire was kindled in the street near my house, and I thought I was watched. Francis Higbee told me, and a man in the east part of the town told me; and a man came from the other side of the river and told the story to that man, as he said. Yesterday morning, Hyrum Smith, Wilson Law, and William Law met in the street, and I told the story as before related. _Mayor._ Did ever anybody tell you I directed you to be watched? _William Marks._ No. Marshal went for Francis M. Higbee and George W. Crouse. _Leonard Soby sworn._ On Sunday, 31st December last, I met Warren Smith in Crouse's store; asked him if he knew who the Brutus was. Warren Smith said he believed William Law was one, and Marks another; they had better not come in his way. Did not say he would shoot them, or endanger their life in any way. Did not know whether there were any private instructions, or not. Believed Brother Marks was in danger. Did not think Marks in any danger from Joseph. Thought Warren Smith was under a wrong impression with regard to Marks. Warren Smith said, "He, Marks, had better not cross my path when I am on duty." I gathered the idea there was something wrong with Brother Warren Smith. Do not recollect any person present. _Mayor._ Did Warren Smith or any other policeman give you to understand that I had authorized him to believe there was any difficulty between me and Brother Law or Marks? _Soby._ No. He did not think Warren Smith would transcend his official duties towards Law or Marks. Felt at the time Marks and Law were in danger. Did not think they were in danger, if they did out rise up against the authorities. Did not say he had any instruction. Said to Mr. Marks, "You have enemies." My impression was that somebody had been to Joseph to make a bad impression on his mind. Warren Smith did mention brother Marks' name, I think. {168} Thirty policemen, all who were present, sworn. Testified that General Smith had never given them any private instruction concerning the case before the council. Warren Smith said Soby asked his opinion who was the Judas. I said, from rumor, I would suspect William Law. Does not believe he mentioned Marks' name. My opinion was founded on rumor. Brother Isaac Hill said Brother Law was in a bad situation--was kicking, and if he did not mind, he would go over the board. If he had his property in available means and was away, he would feel better. Have heard it talked of that Brother Law was not going to stand. He did not tell what he was kicking at. I understand a Brutus to mean a treacherous man. _George W. Crouse sworn._ Does not recollect any conversation between Warren Smith and Leonard Soby, at his store, relative to the case in question. Had a discussion about the duties of policemen. Councilor John Taylor said it was customary in all cities for policemen to go armed in time of danger. Councilor Orson Hyde confirmed Councilor Taylor's observation. Councilor Hyrum Smith spoke. Told a story of the old Dutchman and the ox. Soby makes me think of an old Dutchman that had an ox--the first animal he ever owned in his life, and he broke him to ride; then he filled a sack with rocks and laid it on the ox's back, and got on himself, and told his son to hide by the roadside, and when he came along, to jump out and hollo boo, as he wanted to know how well his ox was broke. The son did accordingly. The ox was frightened, and threw the old man off. "Father," said the son, "I did as you told me." "Yes," said the old man; "but you made too big a boo." _Francis M. Higbee sworn._ Have received the impression from rumor that Mr. Law, Mr. Marks and probably one or two others, could not subscribe to all things in the Church, and there were some private matters that might make trouble. Don't know of anyone being in danger. No one told me the police had received any private instruction. Could not tell who he had received these rumors from. William Law spoke. Said he had no personal feeling against Warren Smith. Some two or three years since, he sued Brother Warren, and stayed the suit, &c. Was suspicious Warren Smith's feelings might have risen from that source. Councilor Hyrum Smith, Daniel Carn, Warren Smith, Leonard Soby, and William Marks addressed the council. The mayor spoke. Said no one had come to him with tales about William Marks, to prejudice his mind against him. Was totally ignorant of it. I said to Brother Dunham,--If any man approach {169} my house with arms, or attempted to disturb my house, I wanted the police to take care of that individual, whoever he might be. I repeat the instruction, and am perfectly astonished that Brother Law, Marks, or any other man should entertain such an idea [that they were in danger.] I live above suspicion on this subject from any source whatever. I never could bring my feelings to take revenge on my enemies. The City Council did not concoct the idea of having a police. The several wards petitioned for a police to protect them against invasion--wanted citizens to pass the streets at any time of night without molestation; but if the police see a man breaking in to my house or barn, or anybody's house or barn, tell him to stand, and inquire his business. I think it possible that some person has been practicing fraud on Brother Soby and the police and upon individuals, as the police, according to their instructions, had laid away their guns. Don't guard Brother Marks' house any more. Men must not pervert the power entrusted to them like ex-Governor Boggs, whose executive oath required him to protect the Saints in Missouri, but perverted his power to enforce their extermination from the State. Brother Soby does not know that it was a policeman who stopped him. Brother Marks does not know that the police kindled the fire before his house. Let the police have canes. Let the citizens pass and repass at all times of night. Councilor Taylor spoke. Thought the conclusion drawn up by Brother Soby, that Joseph or somebody was going to get revenged by setting the guard to kill Marks, was the most contemptible that could be imagined; and if Brother Soby had had the respect for Brother Joseph he ought to have had, he could not have formed such a conclusion. Mayor referred to Francis Higbee's testimony. Thought Francis Higbee had better stay at home and hold his tongue, lest rumor turn upon him and disclose some private matters which he would prefer kept hid. Did not believe there was any rumor of the kind afloat, or he could have told some of the names of his informants. Thought the young men of the city had better withdraw from his society, and let him stand on his own merits. I by no means consider him the standard of the city. There has been a system of corruption and debauchery, which these rumors have grown out of; and the individuals who are the authors of them are those who do not want a police: they want to prowl in the streets at pleasure without interruption. Alderman Orson Spencer spoke, approving the conduct of the police. General Wilson Law said. "I am Joseph's friend: he has no better {170} friend in the world: I am ready to lay down my life for him;" and upon that the mayor and General Wilson Law shook hands. The ordinance concerning the forty policemen read twice. The mayor objected to assuming the entire disposal of the police beyond the definition of the ordinance. Alderman George A. Smith said he could sleep with a fire near his house, if there were some of the police warming themselves by it; and he believed any honest man could do the same. The police received the thanks of the council. The cross-examination and speeches are generally omitted. Council adjourned at dusk for the want of candles. [Sidenote: Reflections of the Prophet as to Traitors in High Places] What can be the matter with these men? Is it that the wicked flee when no man pursueth, that hit pigeons always flutter, that drowning men catch at straws, or that Presidents Law and Marks are absolutely traitors to the Church, that my remarks should produce such an excitement in their minds. Can it be possible that the traitor whom Porter Rockwell reports to me as being in correspondence with my Missouri enemies, is one of my quorum? The people in the town were astonished, almost every man saying to his neighbor, "Is it possible that Brother Law or Brother Marks is a traitor, and would deliver Brother Joseph into the hands of his enemies in Missouri?" If not, what can be the meaning of all this? "The righteous are as bold as a lion." A number of gentlemen boarding at my house conversed with me on national affairs. I sent for Brother Phelps, who came and read my letter to John C. Calhoun, with which they were highly edified. Elder Brigham Young went to La Harpe for the purpose of instructing the Saints. Commenced snowing a little before sunset, and continued all night. _Saturday, 6.--_Snow about four inches deep. I rode out with Emma in a sleigh. The Bishops and lesser Priesthood met at Henry W. Miller's hall. {171} _Sunday, 7.--_At home in the morning. In the afternoon, rode out to my farm, and preached in Brother Cornelius P. Lott's house. The Twelve Apostles attended meetings and preached in different parts of the city. At six p.m. attended prayer-meeting with the quorum in the assembly room. Law and Marks absent. _Monday, 8.--_At home in the morning. At eleven went to my office to investigate a difficulty between John D. Parker and his wife. After laboring with them about two hours, brought about a reconciliation. I also had an interview with William Law in the streets. My uncle, John Smith, from Macedonia, visited me. Amos Fielding arrived from Liverpool. _Tuesday, 9.--_At home. I insert the following from the _Neighbor_, as a specimen of the respect which the Carthage mob has for law or justice: DISGRACEFUL AFFAIR AT CARTHAGE--OFFICERS RESISTED. On Tuesday last Horace S. Eldredge, one of our county officers, went to Carthage for the purpose of arresting Milton Cook, on the charge of bastardy, and bringing him before R. D. Foster, justice of the peace of this county, before whom affidavit had been made to that effect. He found the accused in Bartlett's grocery, (Carthage,) and arrested him. Cook had a gun that he said he had loaded for the purpose, and would make a hole through the constable if he molested him, and swore he would not be taken. Harmon T. Wilson and others then stepped forward to his assistance, and said that they had sworn to stand by him, and that he should not go. He [Eldredge] then returned with his process to the justice of the peace, and told him what had occurred. Mr. R. D. Foster then summoned eleven men to go along with the constable and assist him in bringing the delinquent. They went out and drove to the grocery, where they expected to find him; but he was not there. They then went out for a short time, without making known their business, when they saw an armed force gathering. {172} They shortly afterwards returned to the grocery, and saw him there where he swore he would not be taken. There was also an armed force standing in the door, who also swore he should not be taken. The officer having the process, Mr. Markham and Mr. Eagle stepped forward and wished to reason the case with them, the officer at the same time demanding their assistance. They were met with an armed force of about twenty, four of whom stood in the doorway, two with guns and bayonets, and two with pistols. The two having the bayonets charged directly at Mr. Markham, and swore they would run him through, and rushed upon him with their bayonets. He, however, warded off their blows with his arm, and the bayonet glanced and struck Mr. John Eagle in the abdomen. The bayonet went through his clothes, scratched his body, and glanced off without doing any further injury, other than giving him a slight cut in the hand. Those having the pistols then attempted to shoot, when Mr. Markham seized the hand of one of them that held the pistol, and prevented him from firing. The other put his pistol to Mr. Eagle's breast, and swore he would shoot him. The company at that time used all their force, and crowded the officers and their assistants some distance back, and carried off and secreted the prisoner. The officer and his company then went to the tavern to stay all night. The next morning, about eight o'clock, the constable and Mr. Markham went to the grocery and searched, and Bartlett said that he was gone--that he had taken his horse and gone out of town. They then saw a company of men gathered at Harmon T. Wilson's store, armed with guns, bayonets, pistols, clubs, and other missiles. Mr. Markham went to the store, where he found the constable and the prisoner. There were fifty in and about the store, all armed. Mr. Eldredge then told the company present who he was, and demanded all in the house to assist in taking the prisoner, and then seized him. As soon as he laid hold of the prisoner, about six or eight men laid hold of the constable. Mr. Markham assisted the constable. When Mr. Markham had nearly succeeded in liberating the constable, a man who was called Dr. Morrison, drew his pistol and shot at Markham. The ball missed Markham, but came so near Mr. Coltrin's head, who was one of the assistants, as to graze his forehead. As there were only four of the assistants in the store, they were overpowered by superior numbers, and the prisoner was taken away from them. They saw that it would be impossible to take him without bloodshed, and consequently returned home. The parties engaged in this affray {173} swore that, regardless of all law, they would defend the prisoner, and he should not be taken. We have received the above particulars from Mr. Markham, and can consequently rely upon the correctness of the statement, as he is one of the parties mentioned. The woman who was _enciente,_ who made the affidavit, is not in the Church, neither is Mr. Eagle--the person who was struck with the bayonet. Mr. Eagle has gone to the governor to make complaint. We think that it is high time that prompt measures be taken to put a stop to such abominable outrages. If officers can be insulted in this manner and the law violated with impunity, we think that we shall speedily slide back into the barbarous ages. Some of our mobocratic friends who assembled at a mobocratic meeting some time ago in Carthage, were considerably chagrined at our terming them mobocrats. We wonder whether they now believe that they are, or not? If such proceedings as those are cherished, farewell to our Republican institutions! farewell to law, equity, and justice! and farewell to all those sacred ties that bind men to their fellowmen! We would here ask where the sheriff was. Why was he not applied to? We merely ask for information. We don't know that he was present or applied to. If he was, it certainly was his duty to see the law magnified. _Wednesday 10.--_At home. [Sidenote: John Smith, Uncle of the Prophet, Ordained a Patriarch.] Ordained Uncle John Smith a patriarch. Enjoyed myself well in an interview with the brethren and concluded to take a ride part way with my uncle on his return to Macedonia. In consequence of a visit from some gentlemen from Carthage, I called the City Council together at seven p.m. I copy the minutes:-- _Special Session of City Council; Complaints of Carthage Citizens Considered_. January 10, 1844, 7 p.m. Names of members called. The mayor said:--"Messrs. Backman, Hamilton, and Sherman, lawyers from Carthage, have called on me and told me that the occasion of the excitement at Carthage and the resistance to the law, in the case of the arrest of Cook, was the late ordinance of this council to prevent unlawful search or seizure of person or property by foreign {174} process in the city of Nauvoo; that they considered said ordinance was designed to hinder the execution of the statutes of Illinois within this city; consequently, they, the old citizens, felt disposed to stop the execution of processes issuing from the city precincts. They also raised objections against the process by Justice Foster for the apprehension of Cook, because it was made returnable to him alone, whereas they said the statute required it to be made returnable before himself or some other justice. I explained to them the nature and reason of the ordinance--that was to prevent kidnapping under the pretense of law or process, and to facilitate the apprehension of thieves, &c., in this city, by throwing all foreign processes into the hands of the marshal, who would be most likely to know the hiding-places of fugitives from justice, who might secrete themselves in our city; and said that if any wrong impression had gone abroad with regard to the motives of the council in passing said ordinance, I would call the council immediately, that they might have the opportunity of giving any explanation necessary, so that the public might understand the ordinance in its true light. I have therefore called the council accordingly. I also referred the lawyers from Carthage to the statute which requires all processes issued in cases of bastardy to be returnable alone to the justice issuing the same, which they doubted until showed them the law, when they looked a little crest-fallen and foolish." After deliberation, an additional section relative to the foregoing ordinance was read three times, and passed, by way of amendment:-- "Section 3. Be it ordained by the city council of the city of Nauvoo, that nothing in the foregoing ordinance shall be so construed as to prevent, hinder, or thwart the designs of justice, or to retard the civil officers of the state or county in the discharge of their official duties, but to aid and assist them within the limits of this city. "Passed January 10, 1844. "JOSEPH SMITH, Mayor. "WILLARD RICHARDS, Recorder." Council adjourned. Wrote a letter to Esquire Backman to inform him what the City Council had done. [Sidenote: Complaints of F.M. Higbee against the Prophet.] I received a long equivocating letter from Francis M. Higbee, charging me with having slandered his character and demanding a public trial before the Church. It contains no denial of the charges which he accuses me of having spoken against him, but is full of bombast. {175} _Thursday 11.--_At home. Rode out, ten a.m., and returned at half-past one p.m. This morning William Jones, who had stayed all night at Wilson's Tavern in Carthage, was arrested without process by Colonel Levi Williams and his company, who kept him in custody until noon without rations. The Twelve Apostles gave an invitation to the Saints in Nauvoo to cut and draw for me seventy-five or one hundred cords of wood on the 15th and 16th instant. _Friday 12.--_Thaw: snow nearly gone. [Sidenote: Conference in Michigan] A conference was held in Brownstown, Main county, Michigan. Elder Mephibosheth Sirrine, president; and Gehiel Savage, clerk. Nine branches were represented, containing 6 elders, 9 priests, 7 teachers, 1 deacon, 136 members, and 45 scattered members; one hundred members having removed from that state to Nauvoo since the conference in July last. _Saturday 13.--_At home in the morning. At ten o'clock, attended City Council, where a bill for an ordinance concerning the recording of deeds in this city was taken under consideration, and read twice. It elicited much discussion. The ten policemen who were not present at the meeting of the City Council on the 5th instant were sworn in the matter of William Law and William Marks, and testified they had received no private instructions whatever from me. A discussion took place on the subject of granting licenses for the sale of spirits. I signed resolutions passed at a court martial held this morning. Stephen M. Farnsworth was chosen president of the priests' quorum, and William Carmichael and William Box his counselors. _Sunday 14.--_At home all day. {176} A prayer-meeting was held at the assembly room. I did not attend. Warm and rainy towards evening. The Twelve Apostles preached at private houses in various parts of the city. A branch of the Church was organized in New Orleans, with 34 members. T. B. Jackaway, president, and E. L. Brown, clerk. _Monday 15.--_At home. Wrote to Sister Maria L. Campbell, Elmira, N. Y. [Sidenote: A Wood Bee] At nine, a.m., teams began to arrive with wood, according to the appointment of the Twelve Apostles, there being about 200 of the brethren chopping in the woods, and from thirty to forty teams engaged in drawing the wood to my house. About 100 loads were drawn, and as many more chopped, and left to be drawn another day. [Sidenote: Threats of Francis M. Higbee.] At ten, a.m., Dr. Richards called, and told me it was reported that Francis M. Higbee was going to put me under $10,000 bonds for speaking against him. At the same time, Constable Eldredge summoned me to attend a court as witness before Esquire Johnson; and I went accordingly, to give my testimony. The Twelve Apostles wrote the following letter:-- _Letter: The Twelve Apostles to the Saints at Morley Settlement--Material Help Asked for_. NAUVOO, January 15, 1844. _To President Isaac Morley and the Saints at Morley Settlement, the Twelve send greeting_:-- BELOVED BRETHREN--While the work of the Lord is great and sought out by all them that have pleasure therein, the Lord of the vineyard has laid special charges upon some of His servants to execute; and while we are striving by all means to raise funds to hasten the Temple the approaching spring, we are not unmindful of the "History of the Church," the "Great Proclamation to the Kings of the Earth," and the "Memorials to Congress," &c., all of which are now before the Church, though their {177} progress is retarded for the want of the necessities of life, in the families of those who are employed in this business. Two or three clerks are necessarily employed, and that continually, by our Prophet, who cheerfully devote their time--not a _tenth,_ but the _whole,_ to roll on these desirable objects; but their hands are palsied and their pens stayed, more or less. Therefore, with the approbation of our President, we again call on you, as those who have ever been ready to listen to the wants of the Church, that you would raise such collections of provisions as you may have at your disposal, and forward the same _without delay_ to us, for the special benefit of the clerks of President Smith or the Church. Asking no more, it is right they should not go hungry or naked. Do you ask what is wanting? We answer, Look to your own households, and say what it requires to make them comfortable, and you will know just what is wanting by these men. _Eatables of every kind,_ and even soap to keep their hands clean, is scarce at Nauvoo, and it takes many lights to keep the pen in motion these long evenings. The President has plenty to do without supporting a number of clerks, whose business as deeply concerns every other individual in the Church as himself, although he has done it to a great extent and with great inconvenience; and we are confident that when you are made acquainted with the facts, you will be unwilling that _Joseph_ should _do all, and get all the blessing._ And as you shall continue your liberality in temporal things, God shall pour out upon your heads blessings spiritual and temporal; and _now_ is the time for _action_. All is peace at Nauvoo, and the last report from the Carthaginians was, they were beginning to think it was time to throw down their arms and attempt a compromise. But the "Mormons" can truly say they have had no quarrel with them. It has all been between the citizens and the law, their own officers being the executors thereof; and we feel disposed to let them fight it out among themselves, while we live in peace and laugh at their folly. With our prayers and blessings, we subscribe ourselves Your brethren in Christ Jesus. In behalf of the quorum, B. YOUNG, President. W. RICHARDS, Clerk. The Municipal Court issued a warrant for the arrest of Francis M. Higbee, on affidavit of Orson Pratt. East wind in forenoon, and some rain. Brisk wind from N.W. in afternoon. [Sidenote: Andrews' Appeal to the State of Maine.] {178} Benjamin Andrews published in the _Times and Seasons_ "An Appeal to the people of the State of Maine" setting forth the persecutions, murders, and robberies committed upon the Saints by the people of the State of Missouri, and soliciting the assistance of his native State in procuring redress. _Tuesday, 16.--_Cold and windy. [Sidenote: Francis M. Higbee on Trial--Reconciliation with Prophet.] At ten, a.m., Francis M. Higbee was brought up before the Municipal Court, on complaint of Orson Pratt, for absenting himself from City Council without leave, when summoned as a witness, and for slanderous and abusive language towards one of the members of the Council. The court adjourned, and the City Council commenced their session, continuing till two o'clock, during which time a reconciliation took place with Francis M. Higbee, who had written a slanderous letter concerning me, and said many hard things, which he acknowledged; and I forgave him. I went before the Council and stated that all difficulties between me and F. M. Higbee were eternally buried, and I was to be his friend for ever. To which F. M. Higbee replied, "I will be his friend for ever, and his right-hand man." A number of the brethren assembled and chopped up the firewood which had been hauled to my house yesterday, and piled it up ready for use. The following "Ordinance concerning the sale of Spirituous Liquors" was passed by the City Council: _An Ordinance concerning the Sale of Spirituous Liquors_. Whereas, the use and sale of distilled and fermented liquors for all purposes of beverage and drink by persons in health are viewed by this City Council with unqualified disapprobation: Whereas, nevertheless the aforesaid liquors are considered highly beneficial for medical and mechanical purposes, and may be safely employed for such uses, under the counsel of discreet persons: Therefore, {179} Sect. 1. Be it ordained by the City Council of the city of Nauvoo, that the Mayor of this city is hereby authorized to sell said liquors in such quantities as he may deem expedient. Sect. 2. Be it further ordained, that other persons not exceeding one to each ward of the city, may also sell said liquors in like quantities for medical and mechanical purposes by obtaining a license of the Mayor of the city. The above ordinance to be in full force and effect immediately after its passage,--all ordinances to the contrary notwithstanding. Passed January 16, 1844. JOSEPH SMITH, Mayor. W. RICHARDS, Recorder. An ordinance was also passed, authorizing Henry G. Sherwood to make out a city directory, and to establish an intelligence office in the city. Also the following ordinance:-- _An Ordinance concerning Witnesses and Jurors' Fees_. Be it ordained by the City Council of the city of Nauvoo, that hereafter all persons subpoenaed and attending upon courts of trial as witnesses, or as jurors in civil cases, shall not be compelled to testify or be held in attendance either as witness or juror, unless they shall first be tendered the sum of fifty cents per day for each witness and each juror subpoenaed. Passed January 16, 1844. JOSEPH SMITH, Mayor. W. RICHARDS, Recorder. _Wednesday, 17.--_At home settling accounts with various individuals. Gave deed of a lot to John Lytle. The steamer _Shepherdess_ sank near St. Louis, drowning forty passengers. _Thursday, 18.--_At home, and wrote letters to Reuben McBride and Joseph Coe, Kirtland; Clark Leal, of Fountain Green; and to Justin J. Butterfield, Esq., Chicago. [Sidenote: Assault Upon Nelson Judd.] This afternoon a man called on Brother Nelson Judd, and said he wanted to sell him some wood below Davidson Hibbard's. He went to see the wood, the man saying he would meet him at the place. When below, Hibbard's two {180} men came up on horseback, and told him they had a warrant for him, for taking away Avery's things for Bear Creek. One shot at him twice and the other snapped at him twice with their pistols. Judd then coolly said, "Now, 'tis my turn," putting his hand into his pocket, although he knew he had no pistols: yet the men fled. There was a cotillion party at the Mansion this evening. _Friday, 19.--_Rode out in the course of the day. In the evening, gave a lecture on the Constitution of the United States, and on the candidates for the Presidency. Mild weather. Cloudy in the afternoon. A meeting was held in the assembly room to devise means for the founding of another library institution in Nauvoo. {181} CHAPTER VIII. PRESENTATION OF THE BOOK OF MORMON TO QUEEN VICTORIA--THE SEALING POWERS OF THE PRIESTHOOD--GOVERNOR FORD'S WARNING TO THE PEOPLE OF HANCOCK COUNTY--APOSTROPHE TO MISSOURI--JOSEPH SMITH NOMINATED FOR PRESIDENT OF THE UNITED STATES--HIS VIEWS ON THE POWERS AND POLICY OF THE GOVERNMENT OF THE UNITED STATES. _Saturday, January 20th, 1844.--_Held Mayor's Court on the case--"City of Nauvoo _versus_ Stephen Wilkinson," for breach of ordinance. I discharged the defendant, he paying costs. At six, p.m., prayer-meeting in the assembly room. I was at home. The High Council met, but, having no business, adjourned. "STANZAS" _On the Presentation of the Book of Mormon to Queen Victoria_. BY MISS E. R. SNOW. Before leaving London, Elder Lorenzo Snow presented to her Majesty Queen Victoria, and his Royal Highness Prince Albert, through the politeness of Sir Henry Wheatly, two neatly bound copies of the Book of Mormon, which had been donated by President Brigham Young, and left in the care of Elder Snow for that purpose; which circumstance suggested the following lines:-- Of all the monarchs of the earth That wear the robes of royalty, She has inherited by birth The broadest wreath of majesty. {182} From her wide territorial wing The sun does not withdraw its light, While earth's diurnal motions bring To other nations day and night. All earthly thrones are tottering things, Where lights and shadows intervene; And regal honor often brings The scaffold or the guillotine. But still her sceptre is approved; All nations deck the wreath she wears: Yet, like the youth whom Jesus loved, One thing is lacking even there. But lo! a prize possessing more Of worth than gems with honor rife-- A herald of salvation bore To her the words of endless life. That GIFT, however fools deride, Is worthy of her royal care: She'd better lay her crown aside Than spurn the light reflected there. Oh would she now her influence bend--, The influence of royalty, Messiah's kingdom to extend, And Zion's "nursing mother" be. Thus with the glory of her name Inscribed on Zion's lofty spire, She'd win a wreath of endless fame, To last when other wreaths expire. Though over millions called to reign-- Herself a powerful nation's boast, 'Twould be her everlasting gain To serve the King, the Lord of Hosts. For there are crowns and thrones on high, And kingdoms there to be conferred; There honors wait that never die; There fame's immortal trump is heard. {183} Truth echoes--'tis Jehovah's word; Let kings and queens and princes hear; In distant isles the sound is heard; Ye heavens rejoice! O earth, give ear! The time, the time is now at hand To give a glorious period birth: The son of God will take command And rule the nations of the earth. Nauvoo, Jan. 20, 1844. _Sunday 21.--_Preached at the southeast corner of the temple to several thousand people, although the weather was somewhat unpleasant. My subject was the sealing of the hearts of the fathers to the children, and the hearts of the children to the fathers. [The following synopsis was reported by Elder Wilford Woodruff:]-- _Discourse: The Sealing Power in the Priesthood_. When I consider the surrounding circumstances in which I am placed this day, standing in the open air with weak lungs, and somewhat out of health, I feel that I must have the prayers and faith of my brethren that God may strengthen me and pour out His special blessing upon me, if you get very much from me this day. There are many people assembled here to-day, and throughout the city, and from various parts of the world, who say that they have received to a certainty a portion of the knowledge from God, by revelation, in the way that He has ordained and pointed out. I shall take the broad ground, then, that we have received a portion of knowledge from God by immediate revelation, and from the same source we can receive all knowledge. What shall I talk about to-day? I know what Brother Cahoon wants me to speak about. He wants me to speak about the coming of Elijah in the last days. I can see it in his eye. I will speak upon that subject then. The Bible says, "I will send you Elijah the Prophet before the coming of the great and dreadful day of the Lord; and he shall turn the hearts of the fathers to the children, and the hearts of the children to the fathers, lest I come and smite the earth with a curse." {184} Now, the word _turn_ here should be translated _bind_, or seal. But what is the object of this important mission? or how is it to be fulfilled? The keys are to be delivered, the spirit of Elijah is to come, the Gospel to be established, the Saints of God gathered, Zion built up, and the Saints to come up as saviors on Mount Zion. But how are they to become saviors on Mount Zion? By building their temples, erecting their baptismal fonts, and going forth and receiving all the ordinances, baptisms, confirmations, washings, anointings, ordinations and sealing powers upon their heads, in behalf of all their progenitors who are dead, and redeem them that they may come forth in the first resurrection and be exalted to thrones of glory with them; and herein is the chain that binds the hearts of the fathers to the children, and the children to the fathers, which fulfills the mission of Elijah. And I would to God that this temple was now done, that we might go into it, and go to work and improve our time, and make use of the seals while they are on earth. The Saints have not too much time to save and redeem their dead, and gather together their living relatives, that they may be saved also, before the earth will be smitten, and the consumption decreed falls upon the world. I would advise all the Saints to go to with their might and gather together all their living relatives to this place, that they may be sealed and saved, that they may be prepared against the day that the destroying angel goes forth; and if the whole Church should go to with all their might to save their dead, seal their posterity, and gather their living friends, and spend none of their time in behalf of the world, they would hardly get through before night would come, when no man can work; and my only trouble at the present time is concerning ourselves, that the Saints _will be divided, broken up, and scattered,_ before we get our salvation secure; for there are so many fools in the world for the devil to operate upon, it gives him the advantage oftentimes. The question is frequently asked "Can we not be saved without going through with all these ordinances, &c.?" I would answer, No, not the fullness of salvation. Jesus said, "There are many mansions in my Father's house, and I will go and prepare a place for you." _House_ here named should have been translated kingdom; and any person who is exalted to the highest mansion has to abide a celestial law, and the whole law too. But there has been a great difficulty in getting anything into the heads of this generation. It has been like splitting hemlock knots with a corn-dodger for a wedge, and a pumpkin for a beetle. Even the Saints are slow to understand. {185} I have tried for a number of years to get the minds of the Saints prepared to receive the things of God; but we frequently see some of them, after suffering all they have for the work of God, will fly to pieces like glass as soon as anything comes that is contrary to their traditions: they cannot stand the fire at all. How many will be able to abide a celestial law, and go through and receive their exaltation, I am unable to say, as many are called, but few are chosen. Prayer-meeting in the Assembly Room. _Monday, 22.--_Rainy; wind easterly; mud very deep. [Sidenote: Nauvoo Mansion Leased.] Rented the Nauvoo Mansion and stables to Ebenezer Robinson for one thousand dollars per annum and board for myself and family and horses, reserving to myself three rooms in the house. Prayer-meeting at President Young's; ten present. [Sidenote: Sale of the Printing Establishment to John Taylor] _Tuesday. 23.--_Ebenezer Robinson took possession of the Nauvoo Mansion, to continue it as a public-house. W. W. Phelps, Newel K. Whitney and Willard Richards valued the printing office and lot at $1,500; printing apparatus, $950; bindery, $112; foundry, $270; total, $2,832. I having sold the concern to John Taylor, who in consideration was to assume the responsibility of the Lawrence estate. There was a cotillion party in the evening at the Nauvoo Mansion. The night was clear and cold. The ship _Fanny,_ Captain Patterson, sailed from Liverpool with 210 Saints on board. _Wednesday, 24.--_Called at my office about one o'clock. I think the appraised valuation of the printing office rather too low. Weather very cold. The mob party at Carthage, Warsaw, and Green Plains continued their agitation. _Thursday, 25.--_At home. Prayer-meeting at Brother Brigham's: eight of the Twelve Apostles present. Weather extremely cold. I approved of the doings of a general court-martial held January 13th. {186} _Friday, 26.--_I dictated to my clerk an article on the situation of the nation, referring to the President's Message, &c. Prayer-meeting at Brother Young's: eight of the Twelve Apostles present. Elder Orson Hyde went to Carthage to preach. Weather clear and cool. _Saturday, 27.--_Weather extremely cold and clear. Prayer-meeting in the assembly room. High Council met, but, having no business, adjourned. _Sunday, 28.--_I had some company in the evening from Warsaw. I conversed with them on politics, religion, &c. Prayer-meeting in the assembly room. Weather very cold. I insert the following from the _Millennial Star_:-- _Importance of Elders Keeping Journals, Case of Healing Recorded_. MR. EDITOR:--The idea has frequently crossed my mind, that were the Elders of the Church of Jesus Christ in this age to keep a journal of their travels and ministry, and record all the healings and miracles they had witnessed from time to time,--that should their separate journals be afterwards collected together and published in a volume, I am inclined to believe that a far greater number of manifest displays of the power of God would be therein recorded than is found in the journals of the Elders of the Church of Jesus Christ in the early ages, at least so far as they are faithfully handed down to us in the New Testament Scriptures. And although, as in days of old, we are frequently branded with the epithets of "fools, fanatics, religious enthusiasts, dupes, and vile impostors," yet "what we have felt and seen, with confidence we tell." We have frequently heard from individuals on whose testimony we can rely with the greatest confidence, of extraordinary displays of the power of God in the gift of healing; such, for instance, as the blind receiving their sight, the deaf having their hearing restored, the lame man being made to "leap as an hart," the dumb spirit being cast out, and one instance of the dead being restored to life. Another instance of the kind last mentioned, with a heart overflowing with gratitude, I desire to record. On the afternoon of yesterday, a child of mine, a girl aged eight years, was sliding on the rails of the staircase, when on a sudden she turned over, and fell from top to bottom with a most tremendous crash, falling on her head, and being completely double when picked up by her mother,--so much so indeed, that {187} her brother, who heard the noise, looked out of the kitchen, and seeing something lying in the passage motionless, concluded that his sister had thrown some dirty linen over the rails, and took no further notice. Her mother, on hearing the noise occasioned by her fall, hastened out of the parlor to the fatal spot, and immediately discovered it was poor Mary Jane, who lay motionless, speechless, senseless, yea, lifeless. She instantly took her up in her arms, and when she beheld her appearance, in an agony she cried out, "My child is dead! she has fallen and killed herself." By this time I had hastened to the horrid scene, where I beheld my lovely girl stretched on the lap of her disconsolate mother, without the slightest appearance of life. I immediately examined her, and found that she breathed not, and that her pulsation had ceased. Her eyes also were wide open, and quite fixed as in death, and there appeared to be gathering over them the film of dissolution. In fact, if it be true that Eutychus (the young man mentioned in the 20th chapter of the Acts of the Apostles, who fell from an upper story,) was taken up dead, it is equally true that my daughter was taken up dead, for there was not the slightest vestige of life apparent. At this moment, with heart uplifted to my Heavenly Father, I, in mighty faith, placed my hands upon her and ejaculated, "Lord, heal my child!" when in one moment she shewed signs of life, and attempted to speak. I immediately gave her to drink a little cold water, and bathed her head with the same. She then sat up and vomited considerably, and she is now so far recovered as this morning to sing a verse of a hymn and walk about as usual. During my presidency over the Liverpool Conference, which is nearly eighteen months, I have witnessed many cases of healing, but never any so very striking as the one I have just related. If you deem the narrative worthy of a place in your pages of the _Millennial Star,_ you are quite at liberty to insert it. I remain, dear brother, Yours sincerely in the Gospel of Jesus, GEORGE MITCHELSON. [Sidenote: The Presidential Election Considered.] _Monday, 29.--_At ten, a.m., the Twelve Apostles, together with Brother Hyrum and John P. Greene, met at the mayor's office, to take into consideration the proper course for this people to pursue in relation to the coming Presidential election. The candidates for the office of President of the United States at present before the people are Martin Van Buren {188} and Henry Clay. It is morally impossible for this people, in justice to themselves, to vote for the re-election of President Van Buren--a man who criminally neglected his duties as chief magistrate in the cold and unblushing manner which he did, when appealed to for aid in the Missouri difficulties. His heartless reply burns like a firebrand in the breast of every true friend of liberty--"_Your cause is just, but I can do nothing for you_." As to Mr. Clay, his sentiments and cool contempt of the people's rights are manifested in his reply--_"You had better go to Oregon for redress,"_ which would prohibit any true lover of our constitutional privileges from supporting him at the ballot-box. It was therefore moved by Willard Richards, and voted unanimously-- That we will have an independent electoral ticket, and that Joseph Smith be a candidate for the next Presidency; and that we use all honorable means in our power to secure his election. I said-- _The Prophet on the Campaign_. If you attempt to accomplish this, you must send every man in the city who is able to speak in public throughout the land to electioneer and make stump speeches, advocate the "Mormon" religion, purity of elections, and call upon the people to stand by the law and put down mobocracy. David Yearsly must go,--Parley P. Pratt to New York, Erastus Snow to Vermont, and Sidney Rigdon to Pennsylvania. After the April Conference we will have General Conferences all over the nation, and I will attend as many as convenient. Tell the people we have had Whig and Democratic Presidents long enough: we want a President of the United States. If I ever get into the presidential chair, I will protect the people in their rights and liberties. I will not electioneer for myself. Hyrum, Brigham, Parley and Taylor must go. Clayton must go, or he will apostatize. The Whigs are striving for a king under the garb of Democracy. There is oratory enough in the Church to carry me into the presidential chair the first slide. Captain White, of Quincy, was at the Mansion last night, {189} and this morning drank a toast. * * * "May Nauvoo become the empire seat of government!" [Sidenote: Commencement of the Prophet's Views on Powers and Policy of U.S.] I dictated to Brother Phelps the head of my pamphlet, entitled, "Views on the Powers and Policy of the Government of the United States." A Millerite lecturer came into the office with Brother Clayton, about five, p.m. I had some conversation with him about the definition of the Greek word Hades, and the Hebrew word Sheol, &c. He lectured in the evening in the hall. Prayer-meeting at Elder Brigham Young's. Governor Ford wrote the following expostulatory epistle to the citizens of Hancock County, through the _Warsaw Signal_:-- _Governor Ford's Warning to the People of Hancock County_. SPRINGFIELD January 29, 1844. DEAR SIR:--I have received the copy of the proceeding and resolutions of a meeting of the citizens of Hancock County, which you did me the honor to send me. I have observed with regret that occasions have been presented for disturbing the peace of your county; and if I knew what I could legally do to apply a corrective, I would be very ready to do it. But if you are a lawyer, or at all conversant with the law, you will know that I, as a governor, have no right to interfere in your difficulties. As yet, I believe that there has been nothing like war among you: and I hope that all of you will have the good sense to see the necessity of preserving peace. If there is anything wrong in the Nauvoo charters, or in the mode of administering them, you will see that nothing short of legislative or judicial power is capable of enforcing a remedy. I myself had the honor of calling the attention of the Legislature to this subject at the last session; but a large majority of both political parties in that body either did not see the evil which you complain of, or, if they did, they repeatedly refused to correct it. And yet a call is made upon me to do that which all parties refused to do at the last session. I have also been called upon to take away the arms from the _Mormons,_ to raise the militia to arrest a supposed fugitive, and in fact to repeal some of the ordinances of the City of Nauvoo. Hancock County is justly famed for its intelligence; and I cannot {190} believe that any of its citizens are so ignorant as not to know that I have no power to do these things. The absurd and preposterous nature of these requests give some color to the charge that they are made for political effect only. I hope that this charge is untrue; for, in all candor, it would be more creditable to those concerned to have their errors attributed to ignorance than to a disposition to embroil the country in the horrors of war for the advancement of party ends. But if there should be any truth in the charge, (which God forbid.) I affectionately entreat all the good citizens engaged in it to lay aside their designs and yield up their ears to the voice of justice, reason, and humanity. All that I can do at present is to admonish both parties to beware of carrying matters to extremity. Let it come to this--let a state of war ensue, and I will be compelled to interfere with executive power. In that case also, I wish, in a friendly, affectionate, and candid manner, to tell the citizens of Hancock County, _Mormons_ and all, that my interference will be against those who shall be the first transgressors. I am bound by the laws and Constitution to regard you all as citizens of the State, possessed of equal rights and privileges, and to cherish the rights of one as dearly as the rights of another. I can know no distinction among you except that of assailant and assailed. I hope, dear sir, you will do me the favor to publish this letter in the papers of your county, for the satisfaction of all persons concerned. I am, with the highest respect, Your obedient servant, THOMAS FORD. _Tuesday 30.--_At eleven, a.m., I went into the office with Colonel Jackson. One, p.m., held mayor's court at my office, on the case "City _versus_ Thomas Coates." Fined the defendant $25 and costs for beating John Ellison. A Millerite preached again in the assembly room, and Elder Rigdon replied to him. There was a full house. Prayer-meeting at Elder Brigham Young's. [Sidenote: Winchester's Mission to Warsaw.] _Wednesday, 31.--_Eleven, a.m., I called at the office, and told Benjamin Winchester to go to Warsaw and preach the first principles of the Gospel, get some lexicons, and return home. {191} Prayer-meeting at Elder Brigham Young's in the evening. There seems to be quite a revival throughout Nauvoo, and an inquiry after the things of God, by all the quorums and the Church in general. [Sidenote: Rigdon's Appeal to Pennsylvania.] Sidney Rigdon published a lengthy appeal to the Legislature of the State of Pennsylvania, setting forth in pathetic style the grievances he had suffered through the persecution against the Church by the State of Missouri, which concludes as follows:-- _Peroration of Rigdon's Appeal to Pennsylvania_. In confidence of the purity and patriotism of the representatives of the people of his native state, your memorialist comes to your honorable body, through this his winged messenger, to tell you that the altar which was erected by the blood of your ancestors to civil and religious liberty, from whence ascended up the holy incense of pure patriotism and universal good will to man, into the presence of Jehovah, a savior of life, is thrown down, and the worshipers thereat have been driven away, or else they are lying slain at the place of the altar. He comes to tell your honorable body that the temple your fathers erected to freedom, whither their sons assembled to hear her precepts and cherish her doctrines in their hearts, has been desecrated--its portals closed, so that those who go up thither are forbidden to enter. He comes to tell your honorable body that the blood of the heroes and patriots of the revolution, who have been slain by wicked hands for enjoying their religious rights, the boon of Heaven to man, has cried and is crying in the ears of the Lord of Sabaoth, saying, "Redress, redress our wrongs, O Lord God of the whole earth." He comes to tell your honorable body that the dying groans of infant innocence and the shrieks of insulted and abused females, and many of them widows of revolutionary patriots, have ascended up into the ears of Omnipotence, and are registered in the archives of eternity, to be had in the day of retribution as a testimony against the whole nation, unless their cries and groans are heard by the representatives of the people, and ample redress made, as far as the nation can make it, or else the wrath of the almighty will come down in fury against the whole nation. Under all these circumstances, your memorialist prays to be heard {192} by your honorable body touching all the matters of his memorial. And as a memorial will be presented to Congress this session for redress of our grievances, he prays your honorable body will instruct the whole delegation of Pennsylvania, in both houses, to use all their influence in the national councils to have redress granted. And, as in duty bound, your memorialist will ever pray. SIDNEY RIGDON. Miss E. R. Snow published the following apostrophe to-- "MISSOURI." What aileth thee, O Missouri! that thy face should gather blackness? and why are thy features so terribly distorted? Rottennesss has seized upon thy vitals, corruption is preying upon thy inward parts, and the breath of thy lips is full of destructive contagion. What meaneth thy shaking? and why art thou terrified? Thou hast become like Belshazzar. "_Mene, mene, tekel, upharsin_!" is indeed written against thee; but it is the work of thine own hand; the characters upon thy wall are of thine own inscription; and wherefore dost thou tremble? Wouldst thou know the interpretation thereof? Hast thou sought for a Daniel to declare it unto thee? Verily one greater than a Daniel was in thy midst; but thou hast butchered the Saints, and hast hunted the Prophets like Ahab of old. Thou has extinguished the light of thy own glory; thou hast plucked from thy head the crown of honor; thou hast divested thyself of the robe of respectability; thou hast thrust from thine own bosom the veins that flowed with virtue and integrity. Thou hast violated the laws of our sacred constitution; thou hast unsheathed the sword against thy dearest national rights, by rising up against thine own citizens, and moistening thy soil with the blood of those that legally inherited it. When thou hadst torn from helpless innocence its rightful protectors thou didst pollute the holy sanctuary of female virtue, and barbarously trampled upon the most sacred gems of domestic felicity. Therefore the daughters of Columbia count thee a reproach, and blush with indignation at the mention of thy name. Thou hast become an ignominious stain on the escutcheon of a noble, free and independent republic; thou hast become a stink in the nostrils of the Goddess of Liberty. {193} Thou art fallen--thou art fallen beneath the weight of thine own unhallowed deeds, and thine iniquities are pressing as a heavy load upon thee. But although thy glory has departed--though thou hast gone down like a star that is set forever, thy memory will not be erased; thou wilt be had in remembrance even until the Saints of God shall forget that the way to the celestial kingdom is "through great tribulation." Though thou shouldst be severed from the body of the Union, like a mortified member--though the lion from the thicket should devour thee, thy doings will be perpetuated; mention will be made of them by the generations to come. Thou art already associated with Herod, Nero, and the bloody Inquisition; thy name has become synonymous with oppression, cruelty, treachery, and murder. Thou wilt rank high with the haters of righteousness and the shedders of innocent blood: the hosts of tyrants are waiting beneath to meet thee at thy coming. O ye wise legislators! ye executives of the nation! ye distributors of justice! ye advocates of equal rights! arise and redress the wrongs of an innocent people, and redeem the cause of insulted liberty. Let not the contagious spirit of corruption wither the sacred wreath that encircles you, and spread a cloud of darkness over the glory of your star-spangled banner; Lest the monarchs of the earth should have you in derision; lest you should be weighed in the balance with the heathen nations, and should be found wanting; lest the arm of the Lord should be revealed in judgment against you; lest an arrow of vengeance from the almighty should pierce the rotten fabric of a once sheltering constitution, and your boasted confidence become like an oak dismembered of its branches, whose shattered trunk is torn piecemeal by the uprising of the tempest! For the cries of the widow and fatherless, the groans of the oppressed and the prayers of the suffering exile have come up before the God of Hosts, who brought our pilgrim fathers across the boisterous ocean, and raised up a Washington to break the yoke of foreign oppression. Morley Settlement, January, 1844. _Thursday, February 1.--_At home: weather cold. [Sidenote: An Appeal to Massachusetts--Phineas Richards.] Phinehas Richards published a thrilling appeal to the inhabitants of his native state of Massachusetts, to consider the wrongs sustained in the loss of lives and property, and other damages {194} done to the Church of Jesus Christ of Latter-day Saints, of which he is a member. Elder Reuben Hedlock wrote to President Brigham Young, giving the names of those who had emigrated at the expense of the office, amounting to $2,378; which is due from the emigrants. _Friday, 2.--_Dr. Willard Richards called and read Phinehas Richards' appeal to the inhabitants of Massachusetts, for redress of Missouri grievances. Prayer-meeting at Elder Brigham Young's. Weather cold. I went into the assembly room, where I found Elders Wilford Woodruff, Willard Richards, and W. W. Phelps, to whom I related the following dream, which Elder Willford Woodruff reported: _The Prophet's Dream--Troubled Waters Overcome_. I was standing on a peninsula, in the midst of a vast body of water where there appeared to be a large harbor or pier built out for boats to come to. I was surrounded by my friends, and while looking at this harbor I saw a steamboat approaching the harbor. There were bridges on the pier for persons to cross, and there came up a wind and drove the steamboat under one of the bridges and upset it. I ran up to the boat, expecting the persons would all drown; and wishing to do something to assist them, I put my hand against the side of the boat, and with one surge I shoved it under the bridge and righted it up, and then told them to take care of themselves. But it was not long before I saw them starting out into the channel or main body of the water again. The storms were raging and the waters rough. I said to my friends that if they did not understand the signs of the times and the spirit of prophecy, they would be apt to be lost. It was but a few moments after when we saw the waves break over the boat, and she soon foundered and went down with all on board. The storm and waters were still very rough; yet I told my friends around me that I believed I could stem those waves and that storm, and swim in the waters better than the steamboat did; at any rate I was determined to try it. But my friends laughed at me, and told me I could not stand at all, but would be drowned. {195} The waters looked clear and beautiful, though exceedingly rough; and I said I believed I could swim, and I would try it anyhow. They said I would drown. I said I would have a frolic in the water first, if I did; and I drove off in the raging waves. I had swam but a short distance when a towering wave overwhelmed me for a time; but I soon found myself on the top of it, and soon I met the second wave in the same way; and for a while I struggled hard to live in the midst of the storm and waves, and soon found I gained upon every wave, and skimmed the torrent better; and I soon had power to swim with my head out of water: so the waves did not break over me at all, and I found that I had swam a great distance; and in looking about, I saw my brother Samuel by my side. I asked him how he liked it. He said, "First rate," and I thought so too. I was soon enabled to swim with my head and shoulders out of water, and I could swim as fast as any steamboat. In a little time it became calm, and I could rush through the water, and only go in to my loins, and soon I only went in to my knees, and finally could tread on the top of the water, and went almost with the speed of an arrow. I said to Samuel, See how swift I can go! I thought it was great sport and pleasure to travel with such speed, and I awoke. _Saturday 13.--_Prayer-meeting in the assembly room. The High Council met. Did but little business. A rather favorable article appears in Niles' _National Register_ of this date, noticing the correspondence between myself and John C. Calhoun, a copy of which is contained in the political department of the same number. It also notices the correspondence between myself and James Arlington Bennett, publishing the same, with some of our city ordinances. The editor also quotes the following from the _Hawk Eye_:-- _Mormon Improvements._ Although much complained has been made about the Mormons, we saw on our late trip evidences of improvement on our prairies which we consider highly creditable to the Mormons who made them, without whom we doubt whether they would have been made for many years to come. All those who have traveled over the large prairie between Fort Madison, Warsaw and Carthage, remember how dreary it was a few {196} years since. Now it is studded with houses and good farms. The English, who understand hedging and ditching far better than our people, have gone upon that prairie and have enclosed extensive fields in this manner. Along the old Rock Island tract, which we traveled seven years ago, and which was then a dreary waste, we saw a field enclosed with a good sod fence, six miles long and one wide. We think such enterprise is worthy to be mentioned. As long as the Mormons are harmless, and do not interfere with the rights of our people we think they should be treated well. We shall never convince them that they are a deluded people, as far as their religious notions are concerned, in any other way. [Sidenote: The 144,000 Selection Begun.] _Sunday 4.--_I attended prayer-meeting with the quorum in the assembly room, and made some remarks respecting the hundred and forty-four thousand mentioned by John the Revelator, showing that the selection of persons to form that number had already commenced. President Brigham Young held a meeting at Brother Chamberlain's, in the neighborhood north of the city; and Elder Wilford Woodruff, at Thomas Kingston's, six miles east of the city. [Sidenote: City Council] _Monday 5.--_The regular session of the Municipal Court was opened in the Mayor's office. Present, George W. Harris, George A. Smith, and N. K. Whitney. Adjourned to the Nauvoo Mansion, on account of the severity of the weather. I presided as Chief Justice. The assessors of the different wards in the city presented their tax-lists, which occupied nearly all day. The court remitted the taxes of the widows and of the poor who were unable to pay. [Sidenote: Architecture of the Nauvoo Temple.] In the afternoon, Elder William Weeks (whom I had employed as architect of the Temple,) came in for instruction. I instructed him in relation to the circular windows designed to light the offices in the dead work of the arch between stories. He said that round windows in the broad side of a building were a violation of all the known rules of architecture, and contended that they should be semicircular--that the {197} building was too low for round windows. I told him I would have the circles, if he had to make the Temple ten feet higher than it was originally calculated; that one light at the centre of each circular window would be sufficient to light the whole room; that when the whole building was thus illuminated, the effect would be remarkably grand. "I wish you to carry out _my_ designs. I have seen in vision the splendid appearance of that building illuminated, and will have it built according to the pattern shown me." [Sidenote: Originality of Bank Views.] Called at my office in the evening, and revised my "Views of the Powers and Policy of the Government of the United States." I was the first one who publicly proposed a national bank on the principles set forth in that pamphlet. _Tuesday, 6.--_Very cold day. I spent the evening with my brother Hyrum, Sidney Rigdon, and the Twelve Apostles and their wives, at Elder John Taylor's; took supper, and had a very pleasant time. _Wednesday, 7.--_An exceedingly cold day. In the evening I met with my brother Hyrum and the Twelve Apostles in my office, at their request, to devise means to promote the interests of the General Government. I completed and signed my "Views of the Powers and Policy of the Government of the United States," which I here insert: _Views of the Powers and Policy of the Government of the United States.--Joseph Smith._ Born in a land of liberty, and breathing an air uncorrupted with the sirocco of barbarous climes, I ever feel a double anxiety for the happiness of all men, both in time and in eternity. My cogitations, like Daniel's have for a long time troubled me, when I viewed the condition of men throughout the world, and more especially in this boasted realm, where the Declaration of Independence "holds these truths to be self-evident, that all men are created equal; that they are endowed by their Creator with certain unalienable rights; that among these are life, liberty, and the pursuit of happiness;" but at the same time some two or three millions of people are held as slaves for life, because the spirit in them is covered with a darker skin than ours; and hundreds of our own kindred for an infraction, or supposed infraction, {198} of some over-wise statute, have to be incarcerated in dungeon gloom, or penitentiaries, while the duellist, the debauchee, and the defaulter for millions, and other criminals, take the uppermost rooms at feasts, or, like the bird of passage, find a more congenial clime by flight. The wisdom which ought to characterize the freest, wisest, and most noble nation of the nineteenth century, should, like the sun in his meridian splendor, warm every object beneath its rays; and the main efforts of her officers, who are nothing more nor less than the servants of the people, ought to be directed to ameliorate the condition of all, black or white, bond or free; for the best of books says, "God hath made of one blood all nations of men for to dwell on all the face of the earth." Our common country presents to all men the same advantages, the facilities, the same prospects, the same honors, and the same rewards; and without hypocrisy, the Constitution, when it says, "We, the people of the United States, in order to form a more perfect union, establish justice, ensure domestic tranquility, provide for the common defense, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity, do ordain and establish this Constitution for the United States of America," meant just what it said without reference to color or condition, _ad infinitum_. The aspirations and expectations of a virtuous people, environed with so wise, so liberal, so deep, so broad, and so high a charter of _equal rights_ as appears in said Constitution, ought to be treated by those to whom the administration of the laws is entrusted with as much sanctity as the prayers of the Saints are treated in heaven, that love, confidence, and union, like the sun, moon, and stars, should bear witness, "For ever singing as they shine, The hand that made us is divine!" Unity is power; and when I reflect on the importance of it to the stability of all governments, I am astounded at the silly moves of persons and parties to foment discord in order to ride into power on the current of popular excitement; nor am I less surprised at the stretches of power or restrictions of right which too often appear as acts of legislators to pave the way to some favorite political scheme as destitute of intrinsic merit as a wolf's heart is of the milk of human kindness. A Frenchman would say, _"Presque tout aimer richesses et pouvoir."_ (Almost all men like wealth and power.) I must dwell on this subject longer than others; for nearly one hundred years ago that golden patriot, Benjamin Franklin, drew up a plan of union for the then colonies of Great Britain, that_ now_ are such {199} an independent nation, which, among many wise provisions for obedient children under their father's more rugged hand, had this:--"They have power to make laws, and lay and levy such general duties, imports, or taxes as to them shall appear most equal and just, (considering the ability and other circumstances of the inhabitants in the several colonies,) and such as may be collected with the least inconvenience to the people, rather discouraging luxury than loading industry with unnecessary burthens." Great Britain surely lacked the laudable humanity and fostering clemency to grant such a just plan of union; but the sentiment remains, like the land that honored its birth, as a pattern for wise men _to study the convenience of the people more than the comfort of the cabinet_. And one of the most noble fathers of our freedom and country's glory, great in war, great in peace, great in the estimation of the world, and great in the hearts of his countrymen, (the illustrious Washington,) said in his first inaugural address to Congress--"I behold the surest pledges that as, on one side, no local prejudices or attachments, no separate views or party animosities will misdirect the comprehensive and equal eye which ought to watch over this great assemblage of communities and interests, so, on another, that the foundations of our national policy will be laid in the pure and immutable principles of private morality, and the pre-eminence of free government be exemplified by all the attributes which can win the affections of its citizens and command the respect of the world." Verily, here shine the virtue and wisdom of a statesman in such lucid rays, that had every succeeding Congress followed the rich instruction in all their deliberations and enactments, for the benefit and convenience of the whole community and the communities of which it is composed, no sound of a rebellion in South Carolina, no rupture in Rhode Island, no mob in Missouri expelling her citizens by Executive authority, corruption in the ballot-boxes, a border warfare between Ohio and Michigan, hard times and distress, outbreak upon outbreak in the principal cities, murder, robbery, and defalcation, scarcity of money, and a thousand other difficulties, would have torn asunder the bonds of the Union, destroyed the confidence of man with man, and left the great body of the people to mourn over misfortunes in poverty brought on by corrupt legislation in an hour of proud vanity for self-aggrandizement. The great Washington, soon after the foregoing faithful admonition for the common welfare of his nation, further advised Congress that "among the many interesting objects which will engage your attention, that of providing for the common defense will merit particular regard. To be prepared for war is one of the most effectual means of preserving peace." As the Italian would say--"_Buono aviso_." {200} The elder Adams, in his inaugural address, give national pride such a grand turn of justification, that every honest citizen must look back upon the infancy of the United States with an approving smile, and rejoice that patriotism in their rulers, virtue in the people, and prosperity in the Union once crowded the expectations of hope, unveiled the sophistry of the hypocrite, and silenced the folly of foes. Mr. Adams said, "If national pride is ever justifiable or excusable, it is when it springs not from _power_ or riches, grandeur or glory, but from conviction of national innocence, information, and benevolence." There is no doubt such was actually the case with our young realm at the close of the last century. Peace, prosperity, and union filled the country with religious toleration, temporal enjoyment, and virtuous enterprise; and grandly, too, when the deadly winter of the "Stamp Act," the "Tea Act," and other close communion acts of Royalty had choked the growth of freedom of speech, liberty of the press, and liberty of conscience--did light, liberty, and loyalty flourish like the cedars of God. The respected and venerable Thomas Jefferson, in his inaugural address, made more than forty years ago, shows what a beautiful prospect an innocent, virtuous nation presents to the sage's eye, where there is space for enterprise, hands for industry, heads for heroes, and hearts for moral greatness. He said, "A rising nation spread over a wide and fruitful land, traversing all the seas with the rich productions of their industry, engaged in commerce with nations who feel power and forget right, advancing rapidly to destinies beyond the reach of mortal eye,--when I contemplate these transcendent objects, and see the honor, the happiness, and the hopes of this beloved country committed to the issue and the auspices of this day. I shrink from the contemplation, and humble myself before the magnitude of the undertaking." Such a prospect was truly soul-stirring to a good man. But "since the fathers have fallen asleep," wicked and designing men have unrobed the Government of its glory; and the people, if not in dust and ashes, or in sackcloth, have to lament in poverty her departed greatness, while demagogues build fires in the north and south, east and west, to keep up their spirits _till it is better times._ But year after year has left the people to _hope_, till the very name of _Congress or State Legislature_ is as horrible to the sensitive friend of his country as the house of "Bluebard" is to children, or "Crockford's" Hell of London to meek men. [1] When the people are secure and their rights properly respected, then the four main pillars of prosperity--viz., agriculture, manufactures, {201} navigation, and commerce, need the fostering care of Government; and in so goodly a country as ours, where the soil, the climate, the rivers, the lakes, and the sea coast, the productions, the timber, the minerals, and the inhabitants are so diversified, that a pleasing variety accommodates all tastes, trades, and calculations, it certainly is the highest point of supervision to protect the whole northern and southern, eastern and western, centre and circumference of the realm, by a judicious tariff. It is an old saying and a true one, "If you wish to be _respected,_ respect yourselves." I will adopt in part the language of Mr. Madison's inaugural address,--"To cherish peace and friendly intercourse with all nations, having correspondent dispositions; to maintain sincere neutrality towards belligerent nations; to prefer in all cases amicable discussion and reasonable accommodation of differences to a decision of them by an appeal to arms; to exclude foreign intrigues and foreign partialities, so degrading to all countries, and so baneful to free ones; to foster a spirit of independence too just to invade the rights of others, too proud to surrender our own, too liberal to indulge unworthy prejudices ourselves, and too elevated not to look down upon them in others; to hold the union of the States as the basis of their peace and happiness; to support the Constitution, which is the cement of the Union, as well in its limitations as in its authorities; to respect the rights and authorities reserved to the States and to the people as equally incorporated with and essential to the success of the general system; to avoid the slightest interference with the rights of conscience or the functions of religion, so wisely exempted from civil jurisdiction; to preserve in their full energy the other salutary provisions in behalf of private and personal rights, and of the freedom of the press,--so far as intention aids in the fulfillment of duty, are consummations too big with benefits not to captivate the energies of all honest men to achieve them, when they can be brought to pass by reciprocation, friendly alliances, wise legislation, and honorable treaties." The Government has once flourished under the guidance of trusty servants; and the Hon. Mr. Monroe, in his day, while speaking of the Constitution, says, "Our commerce has been wisely regulated with foreign nations and between the States. New States have been admitted into our Union. Our Territory has been enlarged by fair and honorable treaty, and with great advantage to the original States; the States respectively protected by the national Government, under a mild paternal system against foreign dangers, and enjoying within their separate spheres, by a wise partition of power, a just proportion of the sovereignty, have improved their police, extended their settlements, and attained a strength and maturity which are the best proofs of {202} wholesome laws well administered. And if we look to the condition of individuals, what a proud spectacle does it exhibit! On whom has oppression fallen in any quarter of our Union? Who has been deprived of any right of person or property?--who restrained from offering his vows in the mode which he prefers to the Divine Author of his being? It is well know that all these blessings have been enjoyed in their fullest extent; and I add, with peculiar satisfaction, that there has been no example of a capital punishment being inflicted on any one for the crime of high treason." What a delightful picture of power, policy, and prosperity! Truly the wise man's proverb is just--Righteousness exalteth a nation, but sin is a reproach to any people. But this is not all. The same honorable statesman, after having had about forty years' experience in the Government, under the full tide of successful experiment, gives the following commendatory assurance of the efficiency of the _Magna Charta_ to answer its great end and aim--_to protect the people in their rights._ "Such, then, is the happy Government under which we live; a Government adequate to every purpose for which the social compact is formed; a Government elective in all its branches, under which every citizen may by his merit obtain the highest trust recognized by the Constitution, which contains within it no cause of discord, none to put at variance one portion of the community with another, a Government which protects every citizen in the full enjoyment of his rights, and is able to protect the nation against injustice from foreign powers." Again, the younger Adams, in the silver age of our country's advancement to fame, in his inaugural address (1825), thus candidly declares the majesty of the youthful republic in its increasing greatness;--"The year of jubilee, since the first formation of our union, has just elapsed: that of the Declaration of Independence is at hand. The consummation of both was effected by this Constitution. Since that period, a population of four millions has multiplied to twelve. A Territory, bounded by the Mississippi, has been extended from sea to sea. New States have been admitted to the Union, in numbers nearly equal to those of the first confederation. Treaties of peace, amity, and commerce have been concluded with the principal dominions of the earth. The people of other nations, the inhabitants of regions acquired, not by conquest, but by compact, have been united with us in the participation of our rights and duties, of our burdens and blessings. The forest has fallen by the ax of our woodsman. The soil has been made to teem by the tillage of our farmers. Our commerce has whitened every ocean. The dominion of man over physical nature has been extended by the invention of our artists. Liberty and law have marched hand in hand. All the purposes of human association have been accomplished as effectively {203} as under any other Government on the globe, and at a cost little exceeding, in a whole generation, the expenditures of other nations in a single year." In continuation of such noble sentiments, General Jackson, upon his ascension to the great chair of the chief magistracy, said, "As long as our Government is administered for the good of the people, and is regulated by their will, as long as it secures to us the rights of person and property, liberty of conscience, and of the press, it will be worth defending; and so long as it is worth defending, a patriotic militia will cover it with an impenetrable _aegis_." General Jackson's administration may be denominated the _acme_ of American glory, liberty, and prosperity; for the national debt, which in 1815, on account of the late war, was $125,000,000, and being lessened gradually, was paid up in his golden day, and preparations were made to distribute the surplus revenue among the several States; and that august patriot, to use his own words in his farewell address, retired, leaving "a great people prosperous and happy, in the full enjoyment of liberty and peace, honored and respected by every nation of the world." At the age, then, of sixty years, our blooming Republic began to decline under the withering touch of Martin Van Buren! Disappointed ambition, thirst for power, pride, corruption, party spirit, faction, patronage, perquisites, fame, tangling alliances, priestcraft, and spiritual wickedness in _high places,_ stuck hands and revelled in midnight splendor. Trouble, vexation, perplexity, and contention, mingled with hope, fear, and murmuring, rumbled through the Union and agitated the whole nation, as would an earthquake at the centre of the earth, the world heaving the sea beyond its bounds and shaking the everlasting hills; so, in hopes of better times, while jealousy, hypocritical pretensions, and pompous ambition were luxuriating on the ill-gotten spoils of the people, they rose in their majesty like a tornado, and swept through the land, till General Harrison appeared as a star among the storm-clouds for better weather. The calm came, and the language of that venerable patriot, in his inaugural address, while descanting upon the merits of the Constitution and its framers, thus expressed himself:--"There were in it features which appeared not to be in harmony with their ideas of a simple representative Democracy or Republic. And knowing the tendency of power to increase itself, particularly when executed by a single individual, predictions were made that, at no very remote period, the Government would terminate in virtual monarchy. "It would not become me to say that the fears of these patriots have {204} been already realized. But as I sincerely believe that the tendency of measures and of men's opinions for some years past has been in that direction, it is, I conceive, strictly proper that I should take this occasion to repeat the assurances I have heretofore given of my determination to arrest the progress of that tendency, if it really exists, and restore the Government to its pristine health and vigor." This good man died before he had the opportunity of applying one balm to ease the pain of our groaning country, and I am willing the nation should be the judge, whether General Harrison, in his exalted station, upon the eve of his entrance into the world of spirits, told the truth, or not, with acting President Tyler's three years of perplexity, and pseudo-Whig-Democrat reign to heal the breaches or show the wounds, _secundum artem_. Subsequent events, all things considered, Van Buren's downfall, Harrison's exit, and Tyler's self-sufficient turn to the whole, go to show-- [2] * * * _certainly there is a God in heaven to reveal secrets_. No honest man can doubt for a moment but the glory of American liberty is on the wane, and that calamity and confusion will sooner or later destroy the peace of the people. Speculators will urge a national bank as a savior of credit and comfort. A hireling pseudo-priesthood will plausibly push abolition doctrines and doings and "human rights" into Congress, and into every other place where conquest smells of fame, or opposition swells to popularity. Democracy, Whiggery, and cliquery will attract their elements and foment divisions among the people, to accomplish fancied schemes and accumulate power, while poverty, driven to despair, like hunger forcing its way through a wall, will break through the statues of men to save life, and mend the breach in prison glooms. A still higher grade of what the "nobility of nations" call "great men" will dally with all rights in order to smuggle a fortune at "one fell swoop," mortgage Texas, possess Oregon, and claim all the unsettled regions of the world for hunting and trapping; and should an humble, honest man, red, black, or white, exhibit a better title, these gentry have only to clothe the judge with richer ermine, and spangle the lawyer's finger with finer rings, to have the judgment of his peers and the honor of his lords as a pattern of honesty, virtue, and humanity, while the motto hangs on his nation's escutcheon--"_Every man has his price_!" Now, O people! people! turn unto the Lord and live, and reform this nation. Frustrate the designs of wicked men. Reduce Congress at {205} least two-thirds. Two Senators from a State and two members to a million of population will do more business than the army that now occupy the halls of the national Legislature. Pay them two dollars and their board per diem (except Sundays.) That is more than the farmer gets, and he lives honestly. Curtail the officers of Government in pay, number, and power; for the Philistine lords have shorn our nation of its goodly locks in the lap of Delilah. Petition your State Legislatures to pardon every convict in their several penitentiaries, blessing them as they go, and saying to them, in the name of the Lord, _Go thy way, and sin no more_. Advise your legislators, when they make laws for larceny, burglary, or any felony, to make the penalty applicable to work upon roads, public works, or any place where the culprit can be taught more wisdom and more virtue, and become more enlightened. Rigor and seclusion will never do as much to reform the propensities of men as reason and friendship. Murder only can claim confinement or death. Let the penitentiaries be turned into seminaries of learning, where intelligence, like the angels of heaven, would banish such fragments of barbarism. Imprisonment for debt is a meaner practice than the savage tolerates, with all his ferocity. "_Amor vincit omnia_." Petition, also, ye goodly inhabitants of the slave States, your legislators to abolish slavery by the year 1850, or now, and save the abolitionist from reproach and ruin, infamy and shame. Pray Congress to pay every man a reasonable price for his slaves out of the surplus revenue arising from the sale of public lands, and from the deduction of pay from the members of Congress. Break off the shackles from the poor black man, and hire him to labor like other human beings; for "an hour of virtuous liberty on earth is worth a whole eternity of bondage." Abolish the practice in the army and navy of trying men by court-martial for desertion. If a soldier or marine runs away, send him his wages, with this instruction, that his country will never trust him again; he has forfeited his honor. Make honor the standard with all men. Be sure that good is rendered for evil in all cases; and the whole nation, like a kingdom of kings and priests, will rise up in righteousness, and be respected as wise and worthy on earth, and as just and holy for heaven, by Jehovah, the Author of perfection. More economy in the national and state governments would make less taxes among the people; more equality through the cities, towns and country, would make less distinction among the people; and more honesty and familiarity in societies would make less hypocrisy and flattery in all branches of the community; and open, frank, candid decorum to all men, in this boasted land of liberty, would beget esteem, {206} confidence, union, and love; and the neighbor from any state or from any country, of whatever color, clime or tongue, could rejoice when he put his foot on the sacred soil of freedom, and exclaim, The very name of _"American"_ is fraught with _"friendship!"_ Oh, then, create confidence, restore freedom, break down slavery, banish imprisonment for debt, and be in love, fellowship and peace with all the world! Remember that honesty is not subject to law. The law was made for transgressors. Wherefore a * * * * good name is better than riches. For the accommodation of the people in every state and territory, let Congress show their wisdom by granting a national bank, with branches in each State and Territory, where the capital stock shall be held by the nation for the Central bank, and by the states and territories for the branches; and whose officers and directors shall be elected yearly by the people, with wages at the rate of two dollars per day for services; which several banks shall never issue any more bills than the amount of capital stock in her vaults and the interest. The net gain of the Central bank shall be applied to the national revenue, and that of the branches to the states and territories' revenues. And the bills shall be par throughout the nation, which will mercifully cure that fatal disorder known in cities as _brokerage,_ and leave the people's money in their own pockets. Give every man his constitutional freedom and the president full power to send an army to suppress mobs, and the States authority to repeal and impugn that relic of folly which makes it necessary for the governor of a state to make the demand of the President for troops, in case of invasion or rebellion. The governor himself may be a mobber; and instead of being punished, as he should be, for murder or treason, he may destroy the very lives, rights, and property he should protect. Like the good Samaritan, send every lawyer as soon as he repents and obeys the ordinances of heaven, to preach the Gospel to the destitute, without purse or scrip, pouring in the oil and the wine. A learned Priesthood is certainly more honorable than _"an hireling clergy_." As to the contiguous territories to the United States, wisdom would direct no tangling alliance. Oregon belongs to this government honorably; and when we have the red man's consent, let the Union spread from the east to the west sea; and if Texas petitions Congress to be adopted among the sons of liberty, give her the right hand of fellowship, and refuse not the same friendly grip to Canada and Mexico. And when the right arm of freemen is stretched out in the character of a navy for the protection of rights, commerce, and honor, let the iron eyes of power watch from Maine to Mexico, and from California to Columbia. Thus may union be strengthened, and foreign speculation prevented from opposing broadside to broadside. {207} Seventy years have done much for this goodly land. They have burst the chains of oppression and monarchy, and multiplied its inhabitants from two to twenty millions, with a proportionate share of knowledge keen enough to circumnavigate the globe, draw the lightning from the clouds, and cope with all the crowned heads of the world. Then why--oh, why will a once flourishing people not arise, phoenix-like over the cinders of Martin Van Buren's power, and over the sinking fragments of smoking ruins of other catamount politicians, and over the windfalls of Benton, Calhoun, Clay, Wright, and a caravan of other equally unfortunate law doctors, and cheerfully help to spread a plaster and bind up the _burnt, bleeding wounds,_ of a sore but blessed country? The Southern people are hospitable and noble. They will help to rid so _free_ a country of every vestige of slavery, whenever they are assured of an equivalent for their property. The country will be full of money and confidence when a National Bank of twenty millions, and a State Bank in every state, with a million or more, gives a tone to monetary matters, and make a circulating medium as valuable in the purses of a whole community as in the coffers of a speculating banker or broker. The people may have faults, but they should never be trifled with. I think Mr. Pitt's quotation in the British Parliament of Mr. Prior's couplet for the husband and wife, to apply to the course which the King and ministry of England should pursue to the then colonies of the _now_ United States, might be a genuine rule of action for some of the _breath-made_ men in high places to use towards the posterity of this noble, daring people:-- "Be to her faults a little blind; Be to her virtues very kind." We have had Democratic Presidents, Whig Presidents, a pseudo-Democratic-Whig President, and now it is time to have a _President of the United States;_ and let the people of the whole Union, like the inflexible Romans, whenever they find a _promise_ made by a candidate that is not _practiced_ as an officer, hurl the miserable sycophant from his exaltation, as God did Nebuchadnezzar, to crop the grass of the field with a beast's heart among the cattle. Mr. Van Buren said, in his inaugural address, that he went in the Presidential chair the inflexible and uncompromising opponent of every attempt, on the part of Congress, to abolish slavery in the District of Columbia, against the wishes of the slave-holding States, and also with a determination equally decided to resist the slightest interference with it in the States where it exists. Poor little Matty made this rhapsodical sweep with the fact before his eyes, that the State of New York, his native State, had abolished {208} slavery without a struggle or a groan. Great God, how independent! From henceforth slavery is tolerated where it exists, constitution or no constitution, people or no people, right or wrong_: Vox Matti! Vox Diaboli!_ And peradventure, his great "sub-treasury" scheme was a piece of the same mind. But the man and his measures have such a striking resemblance to the anecdote of the Welshman and his cart-tongue, that when the Constitution was so long that it allowed slavery at the capitol of a free people, it could not be cut off; but when it was so short that it needed a _sub-treasury_ to save the funds of the nation, it _could be spliced!_ Oh, granny, granny, what a long tail our puss has got. [3] * * * But his mighty whisk through the great national fire, for the presidential chestnuts, _burnt the locks of his glory with the blaze of his folly_! In the United States the people are the government, and their united voice is the only sovereign that should rule, the only power that should be obeyed, and the only gentlemen that should be honored at home and abroad, on the land and on the sea. Wherefore, were I the president of the United States, by the voice of a virtuous people, I would honor the old paths of the venerated fathers of freedom; I would walk in the tracks of the illustrious patriots who carried the ark of the Government upon their shoulders with an eye single to the glory of the people, and when that people petitioned to abolish slavery in the slave states, I would use all honorable means to have their prayers granted, and, give liberty to the captive by paying the Southern gentlemen a reasonable equivalent for his property, that the whole nation might be free indeed! When the people petitioned for a National Bank, I would use my best endeavors to have their prayers answered, and establish one on national principles to save taxes, and make them the controllers of its ways and means. And when the people petitioned to possess the territory of Oregon, or any other contiguous territory, I would lend the influence of a Chief Magistrate to grant so reasonable a request, that they might extend the mighty efforts and enterprise of a free people from the east to the west sea, and make the wilderness blossom as the rose. And when a neighboring realm petitioned to join the union of liberty's sons, my voice would be, _Come_--yea, come, Texas; come Mexico, come Canada; and come, all the world: let us be brethren, let us be one great family, and let there be a universal peace. Abolish the cruel custom of prisons (except certain cases), penitentiaries, court-martials for desertion; and let reason and friendship reign over the ruins of ignorance and barbarity; yea, I would, as the universal friend of man, open the prisons, open the eyes, open the ears, and open the hearts of all {209} people, to behold and enjoy freedom--unadulterated freedom; and God who once cleansed the violence of the earth with a flood, whose Son laid down His life for the salvation of all His Father gave him out of the world, and who has promised that He will come and purify the world again with fire in the last days, should be supplicated by me for the good of all people. With the highest esteem, I am a friend of virtue and of the people, JOSEPH SMITH, NAUVOO, ILLINOIS, February 7, 1844. Footnotes: 1. Reference is had to Crockford's famous gaming club house at No. 50 on the west side of St. James St., London. 2. For Explanation of Ellipses See footnote p. 75 this volume. 3. For explanation of Ellipses See footnote p. 75 this volume. {210} CHAPTER IX. COMMENTS ON CANDIDACY OF JOSEPH SMITH FOR PRESIDENT OF THE UNITED STATES--TENDERS OF PEACE TO MISSOURI--PRELIMINARY STEPS TO WESTERN MOVEMENT OF THE CHURCH--JAMES A. BENNETT AND VICE PRESIDENCY. _Wednesday, February 7, 1844.--_A piece of doggerel appears in the _Warsaw Message_ of this date, entitled "Buckeye's Lamentations for the Want of More Wives," evidently the production of Wilson Law, and breathing a very foul and malicious spirit. _Thursday, 8.--_Held Mayor's court, and tried two negroes for attempting to marry white women: fined one $25, and the other $5. In the evening there was a political meeting in the assembly room, when Brother Phelps publicly read for the first time my "Views of the Powers and Policy of the General Government." I addressed the meeting as follows:-- _Views of the Prophet on His Candidacy for President of United States_. I would not have suffered my name to have been used by my friends on anywise as President of the United States, or candidate for that office, if I and my friends could have had the privilege of enjoying our religious and civil rights as American citizens, even those rights which the Constitution guarantees unto all her citizens alike. But this as a people we have been denied from the beginning. Persecution has rolled upon our heads from time to time, from portions of the United States, like peals of thunder, because of our religion; and no portion of the Government as yet has stepped forward for our relief. And in view of these things, I feel it to be my right and privilege to obtain what influence and power I can, lawfully, in the United States, for the {211} protection of injured innocence; and if I lose my life in a good cause I am willing to be sacrificed on the altar of virtue, righteousness and truth, in maintaining the laws and Constitution of the United States, if need be, for the general good of mankind. I was followed by Elders Hyde an Taylor, and a unanimous vote was taken to maintain my political views. _Friday, 9--_Held Mayor's court in my dining-room on the case, "Nauvoo _versus_ William Withers," for assault. Case withdrawn on my recommendation. This evening a public meeting was held. I extract from the _Neighbor_:-- PUBLIC MEETING. On Friday, the 9th instant, a public meeting was held in the assembly room, at which a public address of General Joseph Smith's to the citizens of the United States was read by Judge Phelps. The address is certainly an able document, big with meaning and interest, clearly pointing out the way for the temporal salvation of this Union, showing what would be our best policy, pointing out the rocks and quick-sand where the political bark is in danger of being wrecked, an the way to escape it, and evincing a knowledge and foresight of our political economy worthy of the writer. Appropriate remarks were made by several gentlemen after the reading of the address. _Saturday, 10.--_I instructed the marshal to inform Mr. Cole, who kept a select school in the assembly room, that I must for the future have that room for my own use. Prayer-meeting in the assembly room. Prayed for Sister Richards and others, who were sick. A conference was held at Tuscaloosa County, Alabama: Elder John Brown, president; and George W. Stewart, clerk. Three branches were represented, containing nine elders, two priests, three teachers, three deacons, and 123 members. _Sunday, 11.--_Snow on the ground. Thaw commenced in the afternoon. I was at home. {212} _Monday, 12.--_I sat in the city council, and recommended the repeal of the ordinances entitled "An extra ordinance for the extra case of Joseph Smith," "An ordinance to prevent unlawful search or seizure of persons or property, by foreign [1] process, in the city of Nauvoo," and "An ordinance regulating the currency;" and they were repealed accordingly. The Memorial to Congress, passed December 21, 1843, was again read, and signed by the councilors, aldermen, mayor, recorder, and marshal. I instructed Councilor Orson Pratt to call all the Illinois representatives together, and tell them our sufferings have been such that we must have that document passed, and we _will_ have it. "You must go in for it. Go to John Quincy Adams and ask him to call the delegates from Massachusetts separate from the Illinois delegation, and demand the same. Go to Henry Clay and other prominent men. Call public meetings in the city of Washington. Take the saloon, publish the admittance so much per ticket, invite the members of both houses to come and hear you, and roar upon them. You may take all my writings you think anything of and read to them, &c., and you shall prosper in the name of God. Amen." The recorder presented the report of the attendance of the city council, from which it appears that I have sat with them eleven sessions, from the 14th of October, 1843, to the 16th of January, 1844, inclusive. Councilor Orson Pratt nominated George P. Stiles as councilor during his absence, which was confirmed by the council. I burned $81 of city scrip according to ordinance. Thawing. Streets very dirty. _Tuesday, 13.--_I was at home. Settled with Theodore Turley, and gave him the deed of a lot. Having received an invitation from Brother Joseph L. Heywood to visit Quincy, I wrote him in reply:-- {213} _Letter:--Joseph Smith to Joseph L. Heywood--Anent a visit to Quincy_. NAUVOO, February 13, 1844. DEAR BROTHER HEYWOOD,--I sit down at this time to acknowledge the receipt of, and reciprocate the friendly feelings manifest in yours of the 7th instant; and, although surrounded by a press of business, shall take pleasure in spending a few moments to reply. I would take the greatest pleasure imaginable in coming down to Quincy on a visit to see you and all my friends in your city, would business and circumstances permit; but it would be a matter of impossibility almost for me to leave home at the present time, in consequence of a multitude of business which I have daily to attend to. Moreover, wisdom and prudence seem to forbid my coming, on account of the bitter feeling which manifests itself in various places between this and Quincy,--not that I have any apprehensions for my personal safety; for the same kind hand which hath hitherto been my shield and support would save me from the power of my wicked persecutors; but something might grow out of it which would prompt my adversaries to get out another illegal writ, and would eventually, probably, cost me some three or four thousand dollars, as in other cases, and under which I have still to labor to disadvantage. Under these considerations, therefore, I am compelled to decline paying you a visit for the present. At the same time, in connection with Mrs. Smith, I tender my warmest acknowledgement for the invitation. I am pleased to hear of the prosperity of your branch, and hope it will continue; for, although I never feel to force my doctrine upon any person; I rejoice to see prejudice give way to truth, and the traditions of men dispersed by the pure principles of the Gospel of Jesus Christ. I should be please to have the privilege of forming an acquaintance with your partner, Mr. Kimball, and his lady; and should they ever come up this way, I hope they will call and see me. As respects things in Nauvoo, I have nothing to say but good. Although the mobocrats of this county breathe out their shame with a continual foam, and threaten extermination, &c., the citizens of Nauvoo are at peace; they fear no danger, for the report of mobs has become so common, that the "Mormons" pay no attention to it whatever. Each man minds his own business, and all are making improvements as fast as they can. In fact, things in general seem prosperous and pleasing; and I never saw a better feeling amongst the Saints than at the present time. My family have been somewhat sick of late, and continue so, especially my youngest boy. {214} Accept, dear sir, the warmest respects of myself and Mrs. Smith, and please present the same to your lady. In the meantime I remain your friend and brother, JOSEPH SMITH. President Brigham Young returned from Bear creek settlements, where he had been preaching for the last few days. _Wednesday, 14.--_At home through the day. In the evening the assembly room was filled by the brethren, when my "Views of the Powers and Policy of the Government of the United States" was again read. I afterwards spoke on the same subject at a considerable length. _Thursday, 15.--_At home. A beautiful day. I insert the following article from the _Times and Seasons_:-- WHO SHALL BE OUR NEXT PRESIDENT? This is an inquiry which to us as a people is a matter of the most paramount importance, and requires our most serious, calm, and dispassionate reflection. Executive power, when correctly wielded, is a great blessing to the people of this great commonwealth, and forms one of the firmest pillars of our confederation. It watches the interests of the whole community with a fatherly care; it wisely balances the other legislative powers when over-heated by party spirit or sectional feeling; it watches with jealous care our interests and commerce with foreign nations, and gives tone and efficacy to legislative enactments. The President stands at the head of these United States, and is the mouth-piece of this vast republic. If he be a man of an enlightened mind and a capacious soul,--if he be a virtuous man, a statesman, a patriot, and a man of unflinching integrity,--if he possess the same spirit that fired the souls of our venerable sires, who founded this great commonwealth, and wishes to promote the good of the whole republic, he may indeed be made a blessing to the community. But if he prostrates his high and honorable calling to base and unworthy purposes,--if he make use of the power which the people have placed in his hands for their interests to gratify his ambition, for the purpose of self-aggrandizement or pecuniary interest,--if he meanly pander with demagogues, loses sight of the interest of the nation, and {215} sacrifice the Union on the altar of sectional interests or party views, he renders himself unworthy of the dignified trust reposed in him, debases the nation in the eyes of the civilized world, and produces misery and confusion at home. "When the wicked rule, the people mourn." There is perhaps no body of people in the United States who are at the present time more interested about the issue of the presidential contest than are the Latter-day Saints. And our situation in regard to the two great political parties is a most novel one. It is a fact well understood that we have suffered great injustice from the State of Missouri, that we have petitioned to the authorities of that state for redress in vain, that we have also memorialized Congress under the late administration, and have obtained the heartless reply that "Congress has no power to redress your grievances." After having taken all the legal and constitutional steps that we can, we are still groaning under accumulated wrongs. Is there no power anywhere to redress our grievances? Missouri lacks the disposition and Congress lacks both the disposition and power (?); and thus fifteen thousand inhabitants of these United States can with impunity be dispossessed of their property; have their houses burned, their property confiscated, many of their numbers murdered, and the remainder driven from their homes and left to wander as exiles in this boasted land of freedom and equal rights; and after appealing again and again to the legally-constituted authorities of our land for redress, we are coolly told by our highest tribunals, "We can do nothing for you." We have paid hundreds of thousands of dollars into the coffers of Congress for their lands, and they stand virtually pledged to defend us in our rights, but they have not done it. If a man steals a dollar from his neighbor, or steals a horse or a hog, he [the neighbor] can obtain redress; but we have been robbed by wholesale, the most daring murders have been committed, and we are coolly told that we can obtain no redress. If a steamboat is set on fire on our coast by foreigners, even when she is engaged in aiding and abetting the enemies of that power, it becomes a matter of national interference and legislation; or if a foreigner, as in the case of McLeod, is taken on our land and tried for supposed crimes committed by him against our citizens, his nation interferes, and it becomes a matter of negotiation and legislation. But our authorities can calmly look on and see the citizens of a county butchered with impunity: they can see two counties dispossessed of their inhabitants, their houses burned, and their property confiscated; and when the cries of fifteen thousand men women and children salute their ears, they deliberately tell us that we can obtain no redress. Hear it, therefore, ye mobbers! Proclaim it to all the scoundrels in {216} the Union! Let a standard be erected around which shall rally all the renegades of the land: assemble yourselves and rob at pleasure; murder till you are satiated with blood; drive men, women and children from their homes: there is no law to protect them, and Congress has no power to redress their grievances; and the great father of the Union (the President) has not got an ear to listen to their complaints. What shall we do under this state of things? In the event of either of the prominent candidates, Van Buren or Clay, obtaining the presidential chair, we should not be placed in any better situation. In speaking of Mr. Clay, his politics are diametrically opposed to ours. He inclines strongly to the old school of Federalists, and as a matter of course would not favor our cause, neither could we conscientiously vote for him. And we have yet stronger objections to Mr. Van Buren on other grounds. He has sung the old song of Congress--"Congress has no power to redress your grievances." But did the matter rest here, it would not be so bad. He was in the presidential chair at the time of our former difficulties. We appealed to him on that occasion, but we appealed in vain, and his sentiments are yet _unchanged_. But all these things are tolerable in comparison to what we have yet to state. We have been informed from a respectable source that there is an understanding between Mr. Benton, of Missouri, and Mr. Van Buren, and a conditional compact entered into, that if Mr. Benton will use his influence to get Mr. Van Buren elected, Van Buren when elected, shall use his executive influence to wipe away the stain from Missouri by a further persecution of the "Mormons," and wreaking out vengeance on their heads, either by extermination or by some other summary process. We could scarcely credit the statement; and we hope yet, for the sake of humanity, that the suggestion is false: but we have too good reason to believe that we are correctly informed. If, then, this is the case, can we conscientiously vote for a man of this description, and put the weapons into his hands to cut our throat with? We cannot. And however much we might wish to sustain the Democratic nomination, we cannot--we will not vote for Van Buren. Our interests, our property, our lives, and the lives of our families are too dear to us to be sacrificed at the shrine of party spirit and to gratify party feelings. We have been sold once in the State of Missouri, and our liberties bartered away by political demagogues, through executive intrigue, and we wish not to be betrayed again by Benton and Van Buren. Under these circumstances, the question again arises, Whom shall we support? GENERAL JOSEPH SMITH--a man of sterling worth and integrity and of enlarged views--a man who has raised himself from {217} the humblest walks in life to stand at the head of a large, intelligent, respectable, and increasing society, that has spread not only in this land, but in distant nations,--a man whose talents and genius are of an exalted nature, and whose experience has rendered him in every way adequate to the onerous duty. Honorable, fearless, and energetic, he would administer justice with an impartial hand, and magnify and dignify the office of Chief Magistrate of this land; and we feel assured that there is not a man in the United States more competent for the task. One great reason that we have for pursuing our present course is, that at every election we have been made a political target for the filthy demagogues in the country to shoot their loathsome arrows at. And every story has been put into requisition to blast our fame from the old fabrication of "walk on the water" down to "the murder of ex-Governor Boggs." The journals have teemed with this filthy trash, and even men who ought to have more respect for themselves--men contending for the gubernatorial chair have made use of terms so degrading, so mean, so humiliating, that a Billingsgate fisherwoman would have considered herself disgraced with. We refuse any longer to be thus bedaubed for either party. We tell all such to let their filth flow in its own legitimate channel, for we are sick of the loathsome smell. Gentlemen, we are not going either to "murder ex-Governor Boggs, nor a Mormon in this state for not giving us his money," nor are we going to "walk on the water," "nor drown a woman," nor "defraud the poor of their property," nor send "destroying angels after General Bennett to kill him," nor "marry spiritual wives," nor commit any other outrageous act this election to help any party with. You must get some other persons to perform these kind offices for you for the future. We withdraw. Under existing circumstances, we have no other alternative; and if we can accomplish our object, well: if not, we shall have the satisfaction of knowing that we have acted conscientiously, and have used our best judgment. And if we have to throw away our votes, we had better do so upon a worthy rather than upon an unworthy individual, who might make use of the weapon we put in his hand to destroy us with. Whatever may be the opinions of men in general in regard to Mr. Smith, we know that he needs only to be known to be admired; and that it is the principles of honor, integrity, patriotism, and philanthropy that have elevated him in the minds of his friends; and the same principles, if seen and known, would beget the esteem and confidence of all the patriotic and virtuous throughout the Union. Whatever, therefore, be the opinions of other men, our course is marked out, and our motto henceforth will be--_General Joseph Smith_. {218} _Friday, 16.--_At home. This evening I spent two hours in the office. Settled with Brother Whitney; gave him deed of several town lots, and took his receipt in full. _Saturday, 17.--_I wrote the following article:-- PACIFIC INUENDO. The very candid, pacific, and highly creditable _advice_ which Governor Ford has done himself the honor to address to "the citizens of Hancock county, Mormons and all," and which appears in the _Warsaw Signal_ of the 14th instant, is like the balm of Gilead, well calculated to ease the pain which has troubled the heads and hearts of the Carthaginians, Warsawvians, and other over-jealous bodies for _weal and woe_. It certainly must be admitted, on all hands, that Governor Ford has exalted himself as a mediator, patriot, lawyer, governor, peacemaker, and friend of all, not only to magnify the law and make it honorable, but also in pointing out the part of peace. Such is what the Latter-day Saints have ever sought at the hands of those in authority; and with an approving conscience clear as the crystal spring, and with a laudable intention warm as the summer zephyr, and with a charitable prayer mellow as the morning dew, it is now our highest consolation to hope that all difficulties will cease, and give way to reason, sense, peace, and goodwill. The Saints, if they will be humble and wise, can now practice what they preach, and soften by good examples, rather than harden by a distant course of conduct, the hearts of the people. For general information, it may be well to say that there has never been any cause for alarm as to the Latter-day Saints. The legislature of Illinois granted a liberal charter for the City of Nauvoo; and let every honest man in the Union who has any knowledge of her say whether she has not flourished beyond the most sanguine anticipations of all. And while they witness her growing glory, let them solemnly testify whether Nauvoo has willfully injured the country, county, or a single individual one cent. With the strictest scrutiny publish the facts, whether a particle of law has been evaded or broken: virtue and innocence need no artificial covering. Political views and party distinctions never should disturb the harmony of society; and when the whole truth comes before a virtuous people, we are willing to abide the issue. We will here refer to the three last dismissals upon writs of _habeas corpus,_ of Joseph Smith, when arrested under the requisitions of Missouri. The first, in June, 1841, was tried at Monmouth, before Judge Douglas, of the fifth judicial circuit: and as no exceptions have been {219} taken to that decision by the state of Missouri--but Missouri previously entered a _nolle prosequi_ on all the old indictments against the Mormons in the difficulties of 1838--it is taken and granted that decision was just! The second, in December, 1842, was tried at Springfield before Judge Pope in the U. S. District Court; and from that honorable discharge, as no exceptions from any source have been made to those proceedings, it follows as a matter of course that that decision was just! And the third, in July, 1843, was tried at the city of Nauvoo, before the Municipal Court of said city; and as no exceptions to that discharge have been taken, and as the governor says there is "evidence on the other side to show that the sheriff of Lee county _voluntarily_ carried Mr. Reynolds (who had Mr. Smith in custody,) to the city of Nauvoo without any coercion on the part of any one," it must be admitted that that decision was just! But is any man unconvinced of the justness of these strictures relative to the two last cases, let the astounding fact go forth, that _Orrin Porter Rockwell,_ whom Boggs swore was the principal in his [attempted] assassination, and as accessory to which Mr. Smith was arrested, has returned home, "clear of sin." In fact, there was not a witness to get up an indictment against him. The Messrs. Averys, who were unlawfully transported out of this state, have returned to their families in peace; and there seems to be no ground for contention, no cause for jealousy, and no excuse for a surmise that any man, woman, or child will suffer the least inconvenience from General Smith, the charter of Nauvoo, the city of Nauvoo, or even any of her citizens. There is nothing for a bone of contention! Even those ordinances which appeared to excite the feeling of some people have recently been repealed; so that if the "intelligent" inhabitants of Hancock county want peace, want to abide by the Governor's advice, want to have a character at home, and really mean to follow the Savior's golden rule, "To do unto others as they would wish others to do unto them," they will be still now, and let their own works praise them in the gates of justice and in the eyes of the surrounding world. Wise men ought to have understanding enough to conquer men with kindness. "A soft answer turneth away wrath," says the wise man; and it will be greatly to the credit of the Latter-day Saints to show the love of God, by now kindly treating those who may have, in an unconscious moment, done wrong; for truly said Jesus, Pray for thine enemies. Humanity towards all, reason and refinement to enforce virtue, and good for evil are so eminently designed to cure more disorders of society than an appeal to arms, or even argument untempered with friendship, {220} and the one thing needful that no vision for the future, guide-board for the distant, or expositor for the present, need trouble any one with what he ought to do. His own good, his family's good, his neighbor's good, his country's good, and all good seem to whisper to every person--The governor has told you what to do. Now do it. The constitution expects every man to do his duty; and when he fails the law urges him; or should he do too much, the same master rebukes him. Should reason, liberty, law, light, and philanthropy now guide the destinies of Hancock county with as much sincerity as has been manifested for her notoriety or welfare, there can be no doubt that peace, prosperity, and happiness will prevail, and that future generations as well as the present one will call Governor Ford _a peacemaker._ The Latter-day Saints will, at all events, and profit by the instruction, and call upon honest men to help them cherish all the love, all the friendship, all the courtesy, all the kindly feelings, and all the generosity that ought to characterize clever people in a clever neighborhood, and leave candid men to judge which tree exhibits the best fruit--the one with the most clubs and sticks thrown into its boughs and the grass trodden down under it, or the one with no sticks in it, some dead limbs, and rank grass growing under it; for by their signs ye can know their fruit, and by the fruit ye know the trees. Our motto, then, is Peace with all! If we have joy in the love of God, let us try to give a reason of that joy, which all the world cannot gainsay or resist. And may be, like as when Paul started with recommendations to Damascus to persecute the Saints, some one who has raised his hand against us with letters to men in high places may see a light at noonday, above the brightness of the sun, and hear the voice of Jesus saying, "It is hard for thee to kick against the pricks." Intelligence is sometimes the messenger of safety. And, willing to aid the governor in his laudable endeavors to cultivate peace and honor the laws, believing that very few of the citizens of Hancock county will be found in the negative of such a goodly course, and considering his views a kind of manifesto, or olive leaf, which shows that there is rest for the soles of the Saints' feet we give it a place in the _Neighbor,_ wishing it God speed, and saying, God bless good men and good measures! And as Nauvoo has been, so it will continue to be, a good city, affording a good market to a good country; and let those who do not mean to try the way of transgressors, say "Amen." The High Council met and settled several cases of difficulty betwixt brethren. [Sidenote: Anti-Mormon Convention at Carthage.] {221} The Anti-Mormons held a convention at Carthage, the object being to devise ways and means of expelling the Saints from the State. Among other resolutions was one appointing the 9th of March next as the day of fasting and prayer, wherein the pious of all orders are requested to pray to Almighty God that He would speedily bring the false Prophet Joseph Smith to deep repentance, or that He will make a public example of him and his leading accomplices. The ice broke up in the river. _Sunday, 18.--_Beautiful day. Southwest wind. A very large assembly of the Saints met at the stand, near the Temple, when I preached a lengthy discourse. Four p.m., went to my office with Hyrum and two gentlemen from St. Louis. Heard Dr. Richards read my correspondence with Senator Calhoun, and Phelps read my "Views of the Power and Policy of the General Government." At seven, attended prayer-meeting in the assembly room. _Monday, 19.--_At nine a.m. went to my office with Dr. Bernhisel, who proposed some alterations in my views of the government. Phelps read the same, and the doctor seemed better pleased with it than before. _To the Editor of the Neighbor_:-- SIR,--I wish to say to you, as there seems to be a prospect of peace, that it will be more love-like, more God-like, and man-like, to say nothing about the _Warsaw Signal_. If the editor breathes out that old sulphurous blast, let him go and besmear his reputation and the reputation of those that uphold him with soot and dirt, but as for us and all honest men, we will act well our part, for there the honor lies. We will honor the advice of Governor Ford, cultivate peace and friendship with all, mind our own business, and come off with flying colors, respected, because, in respecting others, we respect ourselves. Respectfully, I am JOSEPH SMITH. A conference was held in Halifax, Halifax county, {222} Nova Scotia, Elder Robert Dickson, president. Two branches were represented, consisting of thirty members, three elders, one priest, one teacher, and two deacons. The wild geese commenced flying north. [Sidenote: Delegation from Lyman Wight on Indian Affairs.] _Tuesday, 20.--_At ten a.m. went to my office, where the Twelve Apostles and some others met in council with Brothers Mitchell Curtis and Stephen Curtis who left the pinery on Black River, 1st January. They were sent by Lyman Wight and Bishop Miller to know whether Lyman should preach to the Indians, the Menominees and Chippeways having requested it. The Chippeways had given Brother Wight some wampum as a token of peace, and the brethren had given them half a barrel of flour and an ox to keep the Indians from starving, and Wight had gone through to Green Bay with them to make a road. I told them to tell Brother Wight I had no counsel to give him on the subject. He is there on his own ground and must act on his own responsibility, and do what he thinks best in relation to the Indians, understanding the laws and nature of the subject as well as I can here, and he shall never be brought into difficulty about it by us. [Sidenote: Western Movement for the Church Contemplated] I instructed the Twelve Apostles to send out a delegation and investigate the locations of California and Oregon, and hunt out a good location, where we can remove to after the temple is completed, and where we can build a city in a day, and have a government of our own, get up into the mountains, where the devil cannot dig us out, and live in a healthful climate, where we can live as old as we have a mind to. Warm. The ice floating down the river. [Sidenote: A Wolf Hunt Called for Hancock Co.] A meeting of the citizens of Hancock county was held at the court-house in Carthage. Passed a resolution that the second Saturday of March be appointed for a general wolf-hunt, being the same day {223} selected by the convention of the 17th instant for a day of fasting and prayer for my destruction. [Sidenote: The Prophet on the Necessity of Complete Obedience to God.] _Wednesday 21.--_The Rev. Mr. De Wolfe, Episcopalian, lectured in the assembly room in the evening. I attended and, after the sermon, at his request, spoke to the people, showing them that to get salvation we must not only do some things, but everything which God has commanded. Men may preach and practice everything except those things which God commands us to do, and will be damned at last. We may tithe mint and rue, and all manner of herbs, and still not obey the commandments of God. The object with me is to obey and teach others to obey God in just what He tells us to do. It mattereth not whether the principle is popular or unpopular, I will always maintain a true principle, even if I stand alone in it. My _Pacific Inuendo_, written on the 17th instant, appeared in the _Neighbor_ of to-day, in connection with Governor Ford's letter of the 29th of January. Ice left the west bank of the river, opposite the lower brick house. Very warm and pleasant. Council of the Twelve met in my office. I insert the minutes:-- _Minutes of a Council Meeting of the Twelve_. At a meeting of the Twelve, at the mayor's office, Nauvoo, February 21, 1844, seven o'clock, p.m., Brigham Young, Parley P. Pratt, Orson Pratt, Wilford Woodruff, John Taylor, George A. Smith, Willard Richards and four others being present, called by previous notice, by instruction of President Joseph Smith on the 20th instant, for the purpose of selecting a company to explore Oregon and California, and select a site for a new city for the Saints. Jonathan Dunham, Phineas H. Young, David D. Yearsley, and David Fullmer, volunteered to go; and Alphonzo Young, James Emmett, George D. Watt, and Daniel Spencer were requested to go. Voted the above persons to be notified to meet with the council on Friday evening next, at the assembly room, WILLARD RICHARDS, Clerk. {224} _Thursday, 22.--_At home. Ice continues to run in the river. Very pleasant, cool nights. _Friday, 23.--_W. W. Phelps received a letter from John Whitmer in relation to certain records, and a book containing some of the early history of the Church which had been written by my clerks, and was Church property, and which had been fraudulently detained from my possession by John Whitmer; to which Dr. Richards replied. [Sidenote: The Western Exploring Equipment.] Met with the Twelve in the assembly room concerning the Oregon and California Exploring Expedition; Hyrum and Sidney present. I told them I wanted an exploration of all that mountain country. Perhaps it would be best to go direct to Santa Fe. "Send twenty-five men: let them preach the Gospel wherever they go. Let that man go that can raise $500, a good horse and mule, a double barrel gun, one-barrel rifle, and the other smooth bore, a saddle and bridle, a pair of revolving pistols, bowie-knife, and a good sabre. Appoint a leader, and let them beat up for volunteers. I want every man that goes to be a king and a priest. When he gets on the mountains he may want to talk with his God; when with the savage nations have power to govern, &c. If we don't get volunteers, wait till after the election." George D. Watt said, "Gentlemen, I shall go." Samuel Bent, Joseph A. Kelting, David Fullmer, James Emmett, Daniel Spencer, Samuel Rolfe, Daniel Avery, and Samuel W. Richards, volunteered to go. _Saturday, 24.--_At home. Had an interview with Brother Phelps at nine o'clock. Seth Palmer, Amos Fielding, Charles Shumway, and John S. Fullmer volunteered to go to Oregon and California. Fifteen hundred copies of my "Views" out of press. Very pleasant the past two weeks; the pleasantest February I ever saw. {225} President Brigham Young went to Knowlton's settlement on Bear creek, and preached. _Sunday, 25.--_I preached at the temple block. Hyrum also preached. [Sidenote: A Prophecy of Deliverance of the Saints] Evening, I attended prayer-meeting in the assembly room, We prayed that "General Joseph Smith's Views of the Powers and Policy of the United States," might be spread far and wide, and be the means of opening the hearts of the people. I gave some important instructions, and prophesied that within five years we should be out of the power of our old enemies, whether they were apostates or of the world; and told the brethren to record it, that when it comes to pass they need not say they had forgotten the saying. Some rain in the evening; cloudy and foggy. _Monday, 26.--_At home. A cold wind from the north. Rainy, dull day. [Sidenote: The Case of Botswick Slander of Hyrum Smith.] In the afternoon, held court at the Mansion. City of Nauvoo _versus_ Orsimus F. Botswick, on complaint of Hyrum Smith for slanderous language concerning him and certain females of Nauvoo. Botswick was fined $50 and costs. Francis M. Higbee, his attorney, gave notice he should appeal to the municipal court, and then to the circuit court. I told Higbee what I thought of him for trying to carry such a suit to Carthage--it was to stir up the mob and bring them upon us. Prayer-meeting in the assembly room in the afternoon. My uncle John Smith and lady were present, were anointed, and received blessings; and in the evening Father Morley was also blessed. Ira S. Miles volunteered to join the mountain exploring expedition. _Tuesday, 27,--_At home, Cool and clear. River clear of ice. In the afternoon, visited the printing office. Mailed my "Views of Powers and Policy," &c., to the {226} President and cabinet, supreme judges, senators, representatives, principal newspapers in the United States, (all the German), and many postmasters and individuals. Almon L. Fullmer and Hosea Stout volunteered to go on the Western Exploring Expedition. _Wednesday, 28.--_At home. Rainy day. At four, p.m., steamboat _General Brooke_ passed up the river: first boat this season. No ice in sight. In the evening I sent Brother Coolidge to Brother Phelps, to call the brethren and pray for Brother Coolidge's sick child, as he thought it could not live till morning. Elder John Taylor and others prayed for him. Dr. Alphonzo Young published an appeal to his native state of Tennessee, giving a history of our Missouri troubles, and asking the influence of that state to obtain redress. The _Neighbor_ of to-day publishes the following:-- FOR PRESIDENT, JOSEPH SMITH. Having now raised the name of our General and Prophet to the head of our columns, it becomes us, as Latter day Saints, to be prudent and energetic in the cause that we pursue, and not let any secondary influences control our minds or govern our proceedings. The step that we have taken is a bold one, and requires our united efforts, perseverance, and diligence; but important as it may be, it is no greater than others have taken, and they have conceived that they had a right, without molestation, to pursue that course, and to vote for that man whose election they in their wisdom thought would be most conducive to the public weal. As American citizens, then we presume that all will concede to us this right; and whatever may be their views respecting the policy of such a step, they will acknowledge that we act legally, justly, and constitutionally in pursuing our present course. Some have nominated Henry Clay, some Colonel Johnson, others John C. Calhoun, others Daniel Webster, and others Martin Van Buren. Those several committees, unquestionably thought that they had each of them made the wisest selection in naming the man of their choice. They selected their several candidates because they thought they were the wisest, the greatest statesmen, and the most competent to {227} fill the presidential chair, whilst they severally thought that the other candidates were incompetent. We have governed by the same principles; and if others think they have made the wisest selection, so do we. If others think they have nominated the greatest statesman, so do we; and while those several committees think that none of the nominations made are so good as their own, we think that the man of our choice is the most able, the most competent, the best qualified, and would fill the Presidential chair with greater dignity to the nation; and that his election would be conducive of more happiness and prosperity at home and abroad than that of any other man in these United States. This is a thing that we, as Latter-day Saints, know; and it now devolves upon us as an imperative duty to make others acquainted with the same things, and to use all our influence at home and abroad for the accomplishment of this object. Mr. Smith is not so generally known personally as are several of the above-named candidates; and although he has been much spoken of as a man, he has been a great deal calumniated and misrepresented, and his true character is very little known. It is for us to take away this false coloring; and by lecturing, by publishing, and circulating his works, his political views, his honor, integrity and virtue, to stop the foul mouth of slander, and present him before the public in his own colors, that he may be known, respected, and supported. Thomas S. Edwards volunteered to join the exploring expedition to the Rocky Mountains. [Sidenote: A Reply Sketched to Cassius M. Clay.] _Thursday, 29.--_Called at my office, and gave Brother Phelps the _Zanesville Gazette_ of January 31, containing the speech of Cassius M. Clay, delivered in Scott county, Kentucky, December 30, 1843, on annexing Texas to the United States; and instructed him to reply to the same, and gave him the subject matter, and directed the manner I wished it done; and then rode out with Porter Rockwell. The steamer _Ohio_ went up the river. Moses Smith and Rufus Beach volunteered to join the Oregon exploring expedition. _Friday, March 1.--_Very frosty night; showery day, west wind. Spent the day in counseling. {228} Letters from the elders show a rapid progress of the work of the Lord in different parts of the Union. Elder John E. Page has gone to Washington for the purpose of proclaiming to the rulers of our nation the principles of eternal truth. By a letter received from him, we learn he has been preaching and baptizing in Boston and vicinity. _The High Council to the Saints in Nauvoo_. _The High Council of the Church of Jesus Christ of Latter-day Saints at Nauvoo to the Saints of this [Nauvoo] Stake, greeting_. BELOVED BRETHREN,--Realizing as we do, the importance of the work in which we are engaged, we deem it expedient to lay before you such matters from time to time as in our opinion will be beneficial to the Saints, and the spirit in us may seem to require. We would remind our brethren, the elders, who have at sundry times been sent forth as flaming heralds, messengers of the everlasting Gospel, who proclaim a message of salvation to their fellow-men, thereby gathering and bringing up to Zion the scattered elect of God, to be taught more perfectly he principles of salvation; that whilst their message is abroad we have had our mission to remain at Nauvoo and to participate with the Saints in the blessing of poverty, if such it may be called; amid sickness and distress, in the vexations and turmoils of the unruly and ungodly, for which no man has paid us, for days, weeks, months, and years; that our time has been spent in endeavoring to settle difficulties, set in order the things needful to salvation; in trying to reconcile and cement the feelings of our brethren to each other in the spirit of the Gospel; whilst at times, circumstances of a more painful nature have been presented. Individuals have been brought before us charged with high crimes in violation of the laws of heaven, on whom much patient exertion in the labors of love have by us been bestowed, to reclaim them from the error and evil of their doings. We regret to have it to say that in some instances our efforts have been fruitless; for after we have found in them an obstinate and unyielding spirit to the principles of right, we have (reluctantly) been compelled to sever them from the Church as withered branches. Such persons not unfrequently manifest their wickedness by their trifling with and bidding defiance to all and every good rule, regulation and law, set forth for the guidance of all Saints. One single trait of their depravity is frequently manifested by their going to some ignorant elder and getting re-baptized into the Church, {229} not having first made the least satisfaction (as was required) to such as they have injured. We have to say that baptism in such cases is not valid and cannot profit. We here continue to say; let such expelled person first be reconciled to his injured brother, and bring forth fruit mete for repentance; or, in case of dissatisfaction with our decision, take an appeal and reverse it, if found wrong. Expelled persons not complying with these rules (which are in accordance with the order of heaven), whom we have been once necessitated to withdraw fellowship from, cannot be restored in any illegal way; and we would say that all such clandestine entering into the Church is climbing up some other way, and that such persons can only be considered as thieves and robbers. We would also remind the elders that it is improper for them to re-baptize any such expelled persons while they remain thus obstinate; and that it will subject them to censure, and bring them to trial before a proper tribunal of the Church. We therefore hope, for the future, that certain officious, forward-feeling elders will be more prudent in such cases hereafter. We remain yours in the bonds of the new and everlasting covenant, WILLIAM MARKS, CHARLES C. RICH, Presidents. Samuel Bent, L. Dunbar Wilson, David Fullmer, Thomas Grover, Newell Knight, Leonard Soby, James Allred, Alpheus Cutler, George W. Harris, Aaron Johnson, William Huntington, Sen., Henry G. Sherwood, Counselors. Hosea Stout, Clerk. The _Times and Seasons_ of March 1st presents my name to the public as candidate for president of the United States. Jonathan Dunham filed his bonds with the recorder, and took the oath of office as wharf-master of the city of Nauvoo. Elder Wilford Woodruff very sick; the 37th anniversary of his birthday. _Saturday, 2.--_Ten a.m. held Mayor's court. Reproved Elder S. B. Stoddard for giving appearance of evil in attempting to be bail for Orsimus F. Boswick. Brother Stoddard afterwards explained to my satisfaction. {230} President Brigham Young visited Macedonia, accompanied by his brother, L. D. Young, and preached there on the Sabbath. _Sunday, 3.--_Ground covered with snow. Attended prayer-meeting in the evening. _Monday, 4.--_I suggested the name of James Arlington Bennett, of Long Island, as a candidate for Vice-President. At early candle-light, the First Presidency, Twelve Apostles, temple committee, and others, met in council. I insert the minutes. _Minutes of a Council Meeting--Twelve and Temple Committee_. George Coray came in, and said he was sent by Lyman Wight to get sheep, &c, to carry to the Pine country, to receipt for them, or agree to pay lumber. President Joseph suggested that it was best to let the Nauvoo House remain as it is until the temple is completed, as we need the temple more than anything else. Elder Haws said there was some dissatisfaction about being sent from the Pinery without accounts, &c., and could not have credit on tithing, and one month at the Pinery is only called fifteen days here. President Joseph told them that they should have their number of days in full. "We will let the Nauvoo house stand until the temple is done, and we will put all our forces on the Temple, turn our lumber towards the Temple, and cover it in this fall, and sell the remainder to get blasting powder, fuse, rope, steel, &c." And when the temple is completed, no man shall pass the threshold till he has paid five dollars; and every stranger shall pay five dollars towards liquidating the cash debts on the Temple, and I will not have the house dirtied. Let Woodworth go to the pinery, take the things wanted, and bring back the lumber, and his wages go on as usual. Let a special conference be called on the 6th of April, and all the elders called home who can come. Let the people of this city come together on Thursday, at nine o'clock in the morning. After two or three lectures, we will call on the people to fill up the boxes with liberal contributions, to procure cash materials for the temple. I instructed a letter to be written to James Arlington {231} Bennett to consult him on the subject of nominating him for Vice-President. I here insert the letter:-- _Letter--Willard Richards to James Arlington Bennett--The Matter of Bennett Becoming Candidate for Vice-President of U. S_. NAUVOO, March 4, 1844. DEAR GENERAL,--Yours of the 1st of February, was duly received, and produced the most pleasing sensations among your friends here, and especially with the Prophet, who said, "Tell General Bennett I am perfectly satisfied with his explanation; and as to _temper,_ I had not even thought of it." You suggest that Brother Joseph's correspondence with Mr. Calhoun would appear in some degree to contradict the noble sentiments expressed in that able document to yourself; but if you will notice that his communication to you was written as an individual, and that to Mr. Calhoun as the voice of the people he represents, I think you will discover no discrepancy; but if so, tell me particulars without delay, and you shall have an explanation. I have recently mailed to you General Smith's "Views of the Powers and Policy of the Government of the United States," which were drawn forth in consequence of his friends selecting him as a candidate for the next Presidency, which he very reluctantly acquiesced in, and it seems would not, only to support a favorite maxim_--"The people must govern;"_ but having once been prevailed upon to suffer his name to go abroad as a candidate, it is desirable to him of course, as to every patriot, that those who have brought him forward should use all honorable means to sustain him in the canvass; and if I had not felt disposed to uphold him before the people, I never would have been the first to urge his nomination; and during the short space since his name has been published, his friends have been astonished at the flood of influence that is rolling through the Western States in his favor, and in many instances where we might have least expected it. I need not assert what the wisest of the wise admit without argument--that General Smith is the greatest statesman of the 19th century. Then why should not the nation secure to themselves his superior talents, that they may rise higher and higher in the estimation of the crowned heads of the nations and exalt themselves through his wisdom? Your friends here consider your letter about the Governorship of Illinois just like every man in your quarter, mere sport, child's sport; for who would stoop to the play of a single State, when the whole nation was on the board?--a cheaper game! General Smith says, if he must be President, Arlington Bennett must be Vice-President. To this his friends are agreed--agreed in everything; and in this consists our power: consequently, your name will {232} appear in our next paper as our candidate for Vice-President of the United States. You will receive our undivided support, and we expect the same in return for General Smith for the Presidency; and we will go it with the rush of a whirlwind, so peaceful, so gentle, that it will not be felt by the nation till the battle is won. Dear General, if glory, honor, force, and power in righteous principles are desired by you, now is your time. You are safe in following the counsel of that man who holds communion with heaven; and I assure you, if you act well your part, victory's the prize. Brother Arlington, look well to "General Smith's Views," and his letter to Calhoun, and comprehend him fully. Say to the _New York Herald,_ now is the time for your exaltation; raise your standard high, sound your trumpet long and loud, support General Smith and myself at the next election; and when we are exalted, you shall not be forgotten. Hold forth no false shadows to honest men; yet though there is but one best piece to the fatted calf, yet there are many good slices; therefore you will not forget the _"Advertiser," "Niles Register," "Globe,"_ &c., &c. Get up an electoral ticket--New York, New Jersey, Pennsylvania, and any other state within your reach. Open your mouth wide, and God shall fill it. Cut your quill, and the ink shall flow freely. Commence at your own mansion and stay not, only for electioneering purposes, till by some popular route you reach Nauvoo; and if you preach Mormonism it will help you. At every stage, tavern, boat and company, expose the wickedness of Martinism in saying, if he is elected President, he will annihilate the Mormons, and proclaim the sycophancy of the candidates generally, and uphold Joseph against every aspersion and you shall triumph gloriously. We have many things to say to you, which we must keep till we see you face to face. All is right at Nauvoo. We are now fitting out a noble company to explore Oregon and California, and progressing rapidly with the great Temple, which we expect to roof this season, though there is yet a chance at the _eleventh hour_ for you to bring in your thousand, and secure your "penny." On the 6th of April is our special conference at Nauvoo. I wish you could be here on that occasion, but the time is too short. From that period our Elders will go forth by hundreds or thousands and search the land, preaching religion and politics; and if God goes with them, who can withstand their influence? My words are the words of your friends here--Come and see us. {233} Brother Joseph's, Young's, and Bernhisel's respects to you. Mrs. Richards' kind respects with mine to yourself and love to all yours. Most respectfully yours, WILLARD RICHARDS. The temple committee proposed to establish a powder manufactory. Footnotes: 1. That is, process outside of the city government. {234} CHAPTER X. URGING THE BUILDING OF THE TEMPLE--TENDERS OF PEACE TO MISSOURI--PROPHET'S DISCOURSE ON ELIAS, ELIJAH, MESSIAH--LYMAN WIGHT'S PROPOSAL OF A SOUTHWEST MOVEMENT FOR THE CHURCH. _Tuesday, March 5, 1844.--_I saw Hyrum Kimball at Bryant's store, and gave him a lecture on his resisting the ordinances of the city, by telling the captains of the steamboats they need not pay wharfage, &c. Rode out with Emma. At two, p.m., met with the City Council. I copy the minutes:-- _Special Session of the City Council_. March 5, 1844, 2 p.m. Names of members called. Quorum present. Mayor stated that he had called the council, because that when the wharf-master called on the steamboats for wharfage, the officers of the boats declined paying, assigning as a reason that Hyrum Kimball and -- Morrison had told them that they owned the land, and they need pay no wharfage to the city; and he called the council to know their views on the subject, as he had told Hyrum Kimball that he should see the ordinances executed; and if the boats did not pay, he should blow them up and all those who upheld them in resisting the ordinances. Every measure is taken to palsy the hands of the officers of the city; and I want to know how to remedy the evil, or whether I shall abandon the ordinances, &c. Alderman Harris said that it was the mayor's duty to enforce the ordinances of the city, and that no man has a right to build a wharf without leave from the city council. Councilor Phelps suggested the propriety of licensing those who owned wharves to collect a tax for the landing of the boat. {235} Alderman Wells concurred. Mayor said the land on the water's edge was a street. Alderman Wells suggested the propriety of having the street worked as soon as may be. Councilor Phelps said, if Water street extended round the city, then Kimball had been constructing a nuisance. Mayor spoke in explanation, and said that Kimball said, if the city would make a wharf, he would give up what he had done. Councilor Orson Spencer said he wished the mayor to execute the law of the city. Councilor Brigham Young concurred. Councilor W. W. Phelps proposed that Water street be worked the whole length. Councilor Taylor said, "I go in for executing the laws of the city." Marshal stated that Morrison said he had a bond for a deed to low-water mark, and the city could not take his personal rights, and he objected to the boats paying wharfage. Councilor Orson Pratt said, if Kimball or Morrison or any one else has built wharves since that street was laid out, they could get no damages. Councilor Daniel Spencer considered the ordinance passed good, and it ought to be enforced. Councilor Hyrum Smith, believed it was our duty to stand up to the ordinances. Moved by Brigham Young that the city council instruct the Mayor to order the supervisor to open Water street from Joseph Smith's store north to the north line of the city. Councilor Phelps approved of the motion, that the road might be cleared from rafts, and the rafts might also pay license. Councilor Warrington said the upper stone house was in the street. Mayor said that was the greatest nuisance there was in the street. Councilor Orson Spencer was in favor [i.e., of the motion to open Water street.] Motion carried unanimously. The governor having refused to issue commissions to the aldermen-elect of the city, Councilor Whitney inquired who were aldermen. The mayor explained that if the governor refuses to grant a commission, it does not disqualify the officer elect from acting in his office; consequently, there is no virtue in the commission, but the virtue of the office consists in the election. Councilor Young thought they were aldermen all the time or none of the time. Mayor said he wanted all the aldermen to be added to the city council. {236} Alderman Wells said he considered the election made the aldermen, and not the commission. Mayor said if he had been elected alderman and filed his bonds, he would act as councilor and magistrate. [Sidenote: Packard's Memorial to Legislature of Massachusetts] Noah Packard sent a memorial to the governor, senate, and house of representatives of Massachusetts, his native state, setting forth in detail the sufferings of the Saints in Missouri, and their expulsion from that state. _Wednesday, 6--_Went to my office, and thence with Brother Phelps to Mr. Bryant's, to see him about his uniting with Hiram Kimball and others to resist the ordinances of the city. The _Neighbor_ publishes the name of James Arlington Bennett as candidate for Vice-President. _Thursday, 7.--_A splendid day; wind from the southwest. _Minutes of a General Meeting in the Interest of the Temple_. [Reported by Elders Willard Richards and Wilford Woodruff.] A vast assembly of Saints met at the Temple of the Lord at nine o'clock a.m., by a special appointment of President Joseph Smith, for the purpose of advancing the progress of the Temple, &c. The Patriarch, Hyrum Smith, was present; also of the Twelve Apostles, Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, Willard Richards, Wilford Woodruff, John Taylor, and George A. Smith; also the temple committee and about eight thousand Saints. A hymn was sung by the choir; prayer by Elder Parley P. Pratt, when another hymn was sung. Patriarch Hyrum Smith took the stand and said, The object of the meeting is to stir up your minds by way of remembrance. It is necessary to have a starting-point, which is to build the Temple. With the assistance of the sisters, we expect to get the nails and glass; and with the assistance of the brethren, we expect to do the rest. I will proclaim in public and in private that the sisters bought the glass and nails by penny subscription. Choose ye this day whom ye will serve. We shall call upon this vast multitude for a donation to buy powder and fuse-ropes to blast the rocks in the quarry. We want the brethren to at least do as much as the sisters. {237} We do not intend to finish the Nauvoo House this season, but to take all the hands and finish the Temple this summer, or the walls of it, and get the roof on by December, and do off the inside next winter; and about a year from this spring we will dedicate it. We can do anything we undertake. We have power, and we can do great things. In five years to come the work will progress more than it has done for ten years past. Isaiah said we should perform a marvelous work and a wonder. I don't wonder he said so, if he saw this vast multitude; and I think this people is abundantly able to build this temple, and much depends upon it for our endowments and sealing powers; and many blessings depend upon it. President Joseph Smith then arrived, took the stand, arose, and, after requesting Orson Pratt to come to the stand and take his post, said:-- I do not know whether the object of the meeting has been told you or not. I apologize for not coming sooner. I have had so much on my mind since I saw you, that I hardly know where to begin or what to say; but one of the grand objects I had in view in calling this meeting was to make a few remarks relative to the laws and ordinances of the city and the building of the temple. The reason I want to speak of the city ordinances is that the officers have difficulty in administering them. We are republicans, and wish to have the people rule; but they must rule in righteousness. Some would complain with what God Himself would do. The laws or ordinances are enacted by the city council on petition of the people; and they can all be repealed, if they wish it, and petition accordingly. At all events, the people ought not to complain of the officers; but if they are not satisfied, they should complain to the lawmakers by petition. I am instructed by the city council to tell this people that if there is any law passed by us which you dislike, we will repeal it, for we are your servants. Those who complain of our rights and charters are wicked and corrupt, and the devil is in them. The reason I called up this subject is, we have a gang of simple fellows here who do not know where their elbows or heads are. If you preach virtue to them, they will oppose that; or if you preach a Methodist God to them, they will oppose that; and the same if you preach anything else; and if there is any case tried by the authorities of Nauvoo, they want it appealed to Carthage to the circuit court. Mr. Orsimus F. Bostwick's case had to go to Carthage. Our lawyers will appeal anything to the circuit court. {238} I want the people to speak out and say whether such men should be tolerated and supported in our midst; and I want to know if the citizens will sustain me when my hands are raised to heaven for and in behalf of the people. From this time I design to bring such characters who act against the interests of the city before a committee of the whole; and I will have the voice of the people, which is republican, and is likely to be the voice of God; and as long as I have a tongue to speak, I will expose the iniquity of the lawyers and wicked men. I fear not their boiling over nor the boiling over of hell, their thunders nor the lightning of their forked tongues. If these things cannot be put a stop to, I will give such men into the hands of the Missouri mob. The hands of the officers of the city falter and are palsied by their conduct. There is another person I will speak about. He is a Mormon--a certain man who lived here before we came here; the two first letters of his name are Hiram Kimball. When a man is baptized and becomes a member of the Church, I have a right to talk about him, and reprove him in public or private, whenever it is necessary, or he deserves it. When the city passed an ordinance to collect wharfage from steamboats, he goes and tells the captains of the steamboats that he owned the landing, and that they need not pay wharfage. I despise the man who will betray you with a kiss; and I am determined to use up these men, if they will not stop their operations. If this is not true, let him come forward and throw off the imputation. When they appeal to Carthage, I will appeal to this people, which is the highest court. I despise the lawyers who haggle on lawsuits, and I would rather die a thousand deaths than appeal to Carthage, Kimball and Morrison say they own the wharves; but the fact is, the city owns them, sixty-four feet from high water mark. From the printing office to the north limits of the city is public ground, as Water street runs along the beach, and the beach belongs to the city and not to individuals. Another thing: I want to speak about the lawyers of this city. I have good feelings towards them; nevertheless I will reprove the lawyers and doctors anyhow. Jesus did, and every prophet has; and if I am a prophet, I shall do it: at any rate, I shall do it, for I profess to be a prophet. The maritime laws of the United States have ceded up the right to regulate all tolls, wharfage, &c., to the respective corporations who have jurisdiction, and not to individuals. Our lawyers have read so little that they are ignorant of this: they {239} have never stuck their noses into a book on maritime law in their lives, and, as Pope says:-- Shallow draughts intoxicate the brain; Drink deep, or taste not the Pierian Spring. Our city lawyers are fools to undertake to practice law when they know nothing about it. I want from this time forth every fool to stay at home and let the steamboats and captains alone. No vessel could land anywhere, if subject to individual laws. The corporation owns the streets of the city, and has as much right to tax the boats to make wharves as to tax citizens to make roads. Let every man in this city stay at home, and let the boat-captains, peace-officers and everybody alone. How are we to keep peace in the city, defend ourselves against mobs, and keep innocent blood from being shed? By striking a blow at everything that rises up in disorder. I will wage an eternal warfare with those that oppose me while I am laboring in behalf of the city. I will disgrace every man by publishing him on the house top, who will not be still and mind his own business. Let them entirely alone, and they will use themselves up. I was visited by an old gentleman this morning, who told me that the spirit of mobocracy was about subsiding. A couple of merchants in this city (I will not tell their names,) have told the country people not to bring butter, eggs, &c., to Nauvoo for sale; at least, so the people abroad say. Now, if they will not let the people bring their produce, the people will not buy their goods; and the result will be, the merchants will get a spirit of mobocracy. Another man (I will not call his name,) has been writing to the_ New York Tribune,_ some of the most disgraceful things possible to name. He says, in that article, that there are a great many donations to the Temple which have been appropriated to other purposes. His object evidently was to stigmatize the trustee and excite prejudice against us abroad. But I pledge myself that whoever has contributed any old shoes, harness, horses, wagons, or anything else, if he will come forward, will show that every farthing is on the book and has been appropriated for the building of the Temple. I pledge myself that if he finds the first farthing that we cannot show where it has been appropriated, I will give him my head for a football. He also states that the Temple cannot be built, it costs so much. Who does not know that we can put the roof on the building this season, if we have a mind to? By turning all the means from the Nauvoo House and doubling our diligence we can do it. {240} There are men in our midst who are trying to build up themselves at our expense, and others who are watching for iniquity, and will make a man an offender for a word. The best way for such men is to be still. If I did not love men, I would not reprove them, but would work in the darkness as they do. As to who is the author of the article in the _Tribune,_ read it and you will see for yourselves. He is not a lawyer; he is nearer related to a doctor--a small man. (Mr. McNeil inquired if he was the man.) No; I do not know you: you are a stranger. But I will rest myself and give way for others. President Hyrum Smith arose and made a few remarks. He compared the lawyers to polliwogs, wigglers, and toads. He said they would dry up next fall. "Those characters, I presume, were made in gizzard making time, when it was cheaper to get gizzards than souls; for if a soul cost $5, a gizzard would cost nothing: like tree toads, they change color to suit the object they are upon. They ought to be ferreted out like rats. You could describe them as you would a hedgehog: they are in every hedge, stinking like the skunk." [1] Charles Foster asked if Joseph meant him. _Joseph_ said, "I will reply by asking you a question." _Foster_: "That is no way." _Joseph_. "Yes, that is the way the Quakers do. But Jesus said, 'Whose image and superscription is this?' Why did you apply the remarks to yourself? Why did you ask if we meant you?" _Foster_. "Then I understand you meant me." _Joseph_. "You said it." _Foster_. "You shall hear from me." _Joseph_. "As Mayor, I fine you $10 for that threat, and for disturbing the meeting." Doctor Foster spoke in palliation of his brother Charles, and asked Joseph to await, &c. He said, "He has not threatened you." Joseph said, "He has." Doctor Foster said: "No one has heard him threaten you," when hundreds cried, "I have!" Doctor Foster continued to speak when the Mayor called him to order, or, said he, "I will fine you." William W. Phelps then read General Smith's "Views of the Powers and Policy of the General Government of the United States;" after which, it was voted, unanimously, with one exception, to uphold General Smith for the Presidency of the United States. {241} An article was also read by W. W. Phelps, entitled, "A Voice of Innocence from Nauvoo," and all the assembly said "Amen" twice. At thirty minutes past twelve, the meeting adjourned till two p.m. When the people assembled according to the adjournment, choir sang a hymn. Prayer by Elder Orson Pratt. Singing. President Brigham Young addressed the congregation. He said: I wish to speak on the duty of lawyers, as they have been spoken of this morning. They were first among the children of Israel to explain the laws of Moses to the common people. I class myself as a lawyer in Israel. My business is to make peace among the people; and when any man who calls himself a lawyer takes a course to break peace instead of making it, he is out of the line of his duty. A lawyer's duty is to read the law well himself, then tell the people what it is, and let them act upon it, and keep peace; and let them receive pay like any laboring man. It is desirable for justices of the peace, when men call for writs, to inquire into the merits of the case, and tell the parties how to settle it, and thus put down lawsuits. To cure lawing, let us pay attention to our business. When we hear a story, never tell it again, and it will be a perfect cure. If your brother mistreats you, let him alone; if your enemy cheats you, let it go; cease to deal with men who abuse you. If all men had taken the straightforward course that some have, we should not have such disorderly men in our midst. I have no objection to any man coming here, but I will have nothing to do with men who will abuse me at midnight and at noonday. Our difficulties and persecutions have always arisen from men right in our midst. It is the lust of individuals to rob us of everything, and to take advantage of divisions that may arise among us to build themselves up. I feel that I want every man should stay and lift up holy hands without dubiety, wrath or doubting. To the men who own land here I would say: Do not think you can sell your lands here, and then go off and spend it somewhere else in abusing the Mormons. I tell you nay; for know it, ye people, that Israel is here; and they are the head, and not the tail; and the people must learn it. All those who have gone from us have gone from the head to the tail. The grand object before us is to build the temple this season. We have heard the effects of slander, and we want a cure and balm; and I carry one with me all the while, and I want all of you to do the same. I will tell you what it is: it is to mind your own business, and let others alone, and suffer wrong rather than do wrong. If any take {242} your property away, let them alone, and have nothing to do with them. A spirit has been manifested to divide the Saints. It was manifest in the last election. It was said, if they did not look out, the Saints on the flat would beat the Saints on the hill. Great God! how such a thing looks, that the Saints should be afraid of beating one another in the election, or being beat? I would ask, who built up this city? Would steamboats have landed here, if the Saints had not come? Or could you, even the speculators, have sold your lands for anything here, if the Saints had not come? They might have sold for a few bear and wolf skins, but not for money. If any of you wish to know how to have your bread fall butter-side up, butter it on both sides, and then it will fall butter-side up. Oppose this work, and it will roll over you. When did this work ever stop since it began? Never. The only thing the Saints now want to know is--what does the Lord want of us, and we are ready to do it. Well, then, build the Temple of the Lord. Keep the law of God, ye Saints, and the hypocrite and scoundrel will flee out of your midst and tremble, for the fire of God will be too hot for them. I expect the Saints are so anxious to work, and so ready to do right, that God has whispered to the Prophet, "Build the Temple, and let the Nauvoo House alone at present." I would not sue a man, if he owed me five hundred or a thousand dollars, should he come to me and say he would not pay me. Elder John Taylor remarked that it was said by some discontented persons that the municipal officers of the city were acting in an arbitrary manner, which was false. He then went to explain the principles of Democracy, until it was announced that it would be desirable to set a contribution on foot immediately to get fuse rope and blasting powder, as a boat was coming down the river, and the messenger was waiting to go down to St. Louis. Elder Taylor paused awhile for this purpose, and a collection amounting to about sixty dollars was made. He then continued his speech: "When society was first organized they found themselves without legislature, congress, house of lords, or anything of the kind, every man was lord over his own house. Difficulties began to arise, and the people began to contend and combine together in governments. By-and-by, some two or three requested that they might return to their original customs, and the government said they might. This was the situation of this city in the main, when we asked for a charter. Of General Joseph Smith some are afraid, and think it doubtful about his election; and, like the ostrich, stick their heads under a bush, {243} and leave their bodies out, so that we can all see them; and after this it will be a by-word--"That man is an ostrich who hides his head in this cause." He spoke also on going on with the temple. President Brigham Young said--"Those who have not paid their property tithing we shall call upon, and take dinner; and we had rather be saved that trouble, and have them come up and pay. You will want a blessing in the temple when it is done." President Joseph Smith remarked:--In relation to those who give in property for the temple. We want them to bring it to the proper source, and to be careful into whose hands it comes, that it may be entered into the Church books, so that those whose names are found in the Church books shall have the first claim to receive their endowments in the temple. I intend to keep the door at the dedication myself, and not a man shall pass who has not paid his bonus. As to politics, I care but little about the presidential chair. I would not give half as much for the office of President of the United States as I would for the one I now hold as Lieutenant-General of the Nauvoo Legion. We have as good a right to make a political party to gain power to defend ourselves, as for demagogues to make use of our religion to get power to destroy us. In other words, as the world has used the power of government to oppress and persecute us, it is right for us to use it for the protection of our rights. We will whip the mob by getting up a candidate for President. When I get hold of the Eastern papers, and see how popular I am, I am afraid myself that I shall be elected; but if I should be, I would not say, "_Your cause is just, but I can do nothing for you_." What I have said in my views in relation to the annexation of Texas is with some unpopular; the people are opposed to it. Some of the Anti-Mormons are good fellows. I say it, however, in anticipation that they will repent. They object to Texas on account of slavery. Why, it is the very reason she ought to be received, so that we may watch over them; for, of the two evils, we should reject the greatest. Governor Houston of Texas, says--"if you refuse to receive us into the United States, we must go to the British Government for protection." This would certainly be bad policy for this nation; the British are now throughout that whole country, trying to bribe all they can; and the first thing they would do, if they got possession, would be to set the negroes and the Indians to fight, and they would use us up. British officers are now running all over Texas to establish British influence in that country. It will be more honorable for us to receive Texas and set the negroes {244} free, and use the negroes and Indians against our foes. Don't let Texas go, lest our mothers and the daughters of the land should laugh us in the teeth; and if these things are not so, God never spoke by any Prophet since the world began. How much better it is for the nation to bear a little expense than to have the Indians and British upon us and destroy us all. We should grasp all the territory we can. I know much that I do not tell. I have had bribes offered me, but I have rejected them. The government will not receive any advice or counsel from me: they are self-sufficient. But they must go to hell and work out their own salvation with fear and trembling. The South holds the balance of power. By annexing Texas, I can do away with this evil. As soon as Texas was annexed, I would liberate the slaves in two or three States, indemnifying their owners, and send the negroes to Texas, and from Texas to Mexico, where all colors are alike. And if that was not sufficient, I would call upon Canada, and annex it. Singing by the choir. Prayer by President B. Young. [Sidenote: Arrival of Wm. Kay and Company of English Saints.] The barque _Fanny_, Captain Patterson, arrived at New Orleans with 210 souls, led by Elder William Kay. They express, [the opinion] in a letter to the _Millennial Star,_ that no people ever had a more prosperous voyage than the Lord has favored this company with; and such a captain and crew, for kindness, could scarcely be met with, the captain frequently administering from the cabin stores unto the necessities of all who required it. Elder John E. Page published an address to the inhabitants of Washington. _Friday, 8.--_Very heavy rain all night, accompanied by thunder. Bishop Miller arrived from the Pinery. [Sidenote: Jas. A. Bennett Ineligible for Vice-President of U.S.] At ten a.m., my scribe, Willard Richards, called to tell me that James Arlington Bennett was a native of Ireland, and therefore was not constitutionally eligible to be the Vice-President. He wanted to know who should be nominated for Vice-President. I told him to counsel with others upon that {245} point, when he said he would call a council this evening. At seven p.m., the First Presidency, the Twelve, Bishop Miller, Levi Richards, W. W. Phelps, and Lucian Woodworth assembled in the Mayor's office, when W. W. Phelps read the following pacific communication, which I had previously dictated him to write:-- _A Friendly Hint to Missouri_. One of the most pleasing scenes that can occur on earth, when a sin has been committed by one person against another, is, to forgive that sin; and then according to the sublime and perfect pattern of the Savior, pray to our Father in heaven to forgive him also. Verily, verily, such a friendly rebuke is like the mellow zephyr of summer's eve--it soothes, it cheers and gladdens the heart of the humane and the savage. Well might the wise man exclaim, "A soft answer turneth away wrath; "for men of sense, judgment, and observation, in all the various periods of time, have been witnesses, figuratively speaking, that water, not wood, checks the rage of fire. Jesus said: "Blessed are the peacemakers, for they shall be called the children of God." Wherefore if the nation, a single State, community, or family ought to be grateful for anything, it is peace. Peace, lovely child of heaven!--peace like light from the same great parent, gratifies, animates, and happifies the just and the unjust, and is the very essence of happiness below, and bliss above. He that does not strive with all his powers of body and mind, with all his influence at home and abroad, and to cause others to do so too--to seek peace and maintain it for his own benefit and convenience, and for the honor of his State, nation, and country, has no claim on the clemency of man; nor should he be entitled to the friendship of woman or the protection of government. He is the canker-worm to gnaw his own vitals; and the vulture to prey upon his own body; and he is, as to his own prospects and prosperity in life, a _felo-de-se_ of his own pleasure. A community of such beings are not far from hell on earth, and should be let alone as unfit for the smiles of the free or praise of the brave. But the peacemaker, O give ear to him! for the words of his mouth and his doctrine drop like the rain, and distil as the dew. They are like the gentle mist upon the herbs, and as the moderate shower upon the grass. Animation, virtue, love, contentment, philanthropy, benevolence, compassion, humanity and friendship push life into bliss: and men, a {246} little below the angels, exercising their powers, privileges, and knowledge according to the order, rules, and regulations of revelation, by Jesus Christ, dwell together in unity; and the sweet odor that is wafted by the breath of joy and satisfaction from their righteous communion is like the rich perfume from the consecrated oil that was poured upon the head of Aaron, or like the luscious fragrance that rises from the field of Arabian spices. Yea, more, the voice of the peacemaker-- It is like the music of the spheres-- It charms our souls and calms our fears; It turns the world to Paradise, And men to pearls of greater price. So much to preface this friendly hint to the state of Missouri: for, notwithstanding some of her private citizens and public officers have committed violence, robbery, and even murder upon the rights and persons of the Church of Jesus Christ of Latter-day Saints, yet compassion, dignity, and a sense of the principles of religion among all classes, and honor and benevolence, mingled with charity by high-minded patriots, lead me to suppose that there are many worthy people in that state who will use their influence and energies to bring about a settlement of all those old difficulties, and use all consistent means to urge the State, for her honor, prosperity, and good name, to restore every person she or her citizens have expelled from her limits, to their rights, and pay them all damage, that the great body of high-minded and well-disposed Southern and Western gentlemen and ladies--the real peace-makers or a western world, will go forth--good Samaritan-like, and pour in the oil and the wine, till all that can be healed are made whole; and after repentance, they shall be forgiven; for verily the Scriptures say, "Joy shall be in heaven over one sinner that repents, more than over ninety-and-nine just persons that need no repentance." Knowing the fallibility of man, considering the awful responsibility of rejecting the cries of the innocent, confident in the virtue and patriotism of the noble-minded Western men, tenacious of their character and standing, too high to stoop to disgraceful acts, and too proud to tolerate meanness in others; yea, may, I not say, without boasting that the best blood of the West, united with the honor of the illustrious fathers of freedom, will move, as the forest is moved by a mighty wind, to promote peace and friendship in every part of our wide-spread, lovely country. Filled with a love almost unspeakable, and moved by a desire pleasant as the dew of heaven, I supplicate not only our Father above, but also the civil, the enlightened, the intelligent, the social, and the best inhabitants of Missouri--those that feel bound by principles of honor, justice, moral greatness, and national pride, to arise in the character of {247} virtuous freemen from the disgrace and reproach that might inadvertently blur their good names, for want of self-preservation. Now is the time to brush off the monster that, incubus-like, seems hanging upon the reputation of the whole State. A little exertion, and the infamy of the evil will blacken the guilty only, for is it not written, "The tree is known by its fruit?" The voice of reason, the voice of humanity, the voice of the nation, and the voice of Heaven seem to say to the honest and virtuous throughout the State of Missouri, wash yourselves, make you clean, lest your negligence should be taken by the world, from the mass of facts before it, that you are guilty! Let there be one unison of hearts for justice; and when you reflect around your own firesides, remember that fifteen thousand once among you, now not, but who are just as much entitled to the privileges and blessings you enjoy as yourselves, like the widow before the unjust judge, are fervently praying for their rights. When you meditate upon the massacre at Haun's mill, forget not that the Constitution of your State holds this broad truth to the world, that none shall be deprived of life, liberty, or property, but by the judgment of his peers or the law of the land. And when you assemble together in towns, counties, or districts, whether to petition your legislature to pay the damage the Saints have sustained in your State, by reason of oppression and misguided zeal, or to restore them to their rights according to Republican principles and benevolent designs, reflect, and make honorable, or annihilate, such statute law as was in force in your state in 1838,--_viz._: "If twelve or more persons shall combine to levy war against any part of the people of this state, or to remove [them] forcibly out of the state or from their habitations, evidenced by taking arms and assembling to accomplish such purpose, every person so offending shall be punished by imprisonment in the Penitentiary for a period not exceeding five years, or by a fine not exceeding five thousand dollars and imprisonment in the county jail not exceeding six months." Finally, if honor dignifies an honest people, if virtue exalts a community, if wisdom guides great men, if principle governs intelligent beings, if humanity spreads comfort among the needy, and if religion affords consolation by showing that charity is the first, best and sweetest token of perfect love, then, O ye good people of Missouri, like the woman in Scripture who had lost one of her ten pieces of silver, arise, search diligently till you find the lost piece, and then make a feast, and call in your friends for joy. With due consideration, I am the friend of all good men, JOSEPH SMITH. NAUVOO, ILL., March 8, 1844. [Sidenote: St. Louis Comment on the Prophet's Candidacy.] {248} Brother George A. Smith brought the information that Brother Farnham had just returned from St. Louis, and said the people in that place were saying, "Things have come to a strange pass. If Joe Smith is elected President, he will raise the devil with Missouri; and if he is not elected, he will raise the devil anyhow." [Sidenote: Copeland of Tennessee Considered as Candidate for Vice-President.] It was agreed that Colonel Solomon Copeland, living at Paris, Henry county, Tennessee, should be written to on the subject of the Vice-Presidency; and that Elder Wilford Woodruff should write the letter, and invite him to visit us, and see if he would suffer his name to run for that office. _Saturday, 9.--_Met in the City Council, and gave my reasons in favor of the repeal of the hog law. [The subject was discussed at some length.] Council adjourned for one hour. In the afternoon City Council rejected the petition to repeal the hog law. [Sidenote: Matter of Wharfage.] I proposed to license Hiram Kimball and Mr. Morrison, who own the land opposite to the wharf, to make wharves and collect wharfage; then the city can dispense with a wharf-master; that Kimball and Morrison pay a tax for the landing of every boat; and they could tax the boat, or not, as they liked. The Female Relief Society met twice in the assembly room, and sanctioned "The Voice of Innocence From Nauvoo," and then adjourned for one week to accommodate others who could not get into the room at either of the meetings. [Sidenote: Death of King Follett.] Our worthy brother, King Follett, died this morning occasioned by the accidental breaking of a rope, and the falling of a bucket of rock upon him while engaged in walling up a well, and the men above were in the act of lowering the rock to him. {249} KING FOLLETT BIOGRAPHY. Elder Follett was one of those who bore the burden, in common with others of his brethren, in the days when men's faith was put to the test. He was a native of Vermont and moved many years since into Cuyahoga county, Ohio. There, for the first time, he heard the Gospel preached, united with the Church of Jesus Christ of Latter-day Saints in the spring of 1831, and has been a sharer in the afflictions through which the Saints have passed from that time until the time of his death. He shared in the violence of Missouri persecution, was cast into prison, and endured many months' imprisonment; and, after long delay, obtained a trial on the charges preferred against him, and was honorably discharged, being acquitted of all the crimes with which a band of wicked persecutors could charge him. All the persecutions he endured only tended to strengthen his faith and confirm his hope; and he died as he had lived, rejoicing in the hope of future felicity. Having united with the Church in the forty-first year of his age, he filled up the prime of his life in the service of his God, and went to rest in his fifty-sixth year, being fifty-five years, seven months, and fourteen days old when he slept the sleep of death. So the righteous pass, and so they sleep, until the mandate of Him for whom they suffer and in whom they trust shall call them forth to glory, honor, immortality and eternal life. _Sunday, 10.--_Frost in the night; beautiful day. South wind. Brother King Follett was buried this day with Masonic honors. I attended meeting at the stand, and preached on the subject of Elias, Elijah, and Messiah. [A sketch of which was reported by Elder Wilford Woodruff, as follows]:-- _Discourse of the Prophet.--Elias, Elijah, Messiah_. There is a difference between the spirit and office of Elias and Elijah. It is the spirit of Elias I wish first to speak of; and in order to come at the subject, I will bring some of the testimony from the Scripture and give my own. In the first place, suffice it to say, I went into the woods to inquire of {250} the Lord, by prayer, His will concerning me, and I saw an angel, and he laid his hands upon my head, and ordained me to a Priest after the order of Aaron, and to hold the keys of this Priesthood, which office was to preach repentance and baptism for the remission of sins, and also to baptize. But I was informed that this office did not extend to the laying on of hands for the giving of the Holy Ghost; that that office was a greater work, and was to be given afterward; but that my ordination was a preparatory work, or a going before, which was the spirit of Elias; for the spirit of Elias was a going before to prepare the way for the greater, which was the case with John the Baptist. He came crying through the wilderness, "Prepare ye the way of the Lord, make his paths straight." And they were informed, if they could receive it, it was the spirit of Elias; and John was very particular to tell the people, he was not that Light, but was sent to bear witness of that Light. He told the people that his mission was to preach repentance and baptize with water; but it was He that should come after him that should baptize with fire and the Holy Ghost. If he had been an imposter, he might have gone to work beyond his bounds, and undertook to have performed ordinances which did not belong to that office and calling, under the spirit of Elias. The spirit of Elias is to prepare the way for a greater revelation of God, which is the Priesthood of Elias, or the Priesthood that Aaron was ordained unto. And when God sends a man into the world to prepare for a greater work, holding the keys of the power of Elias, it was called the doctrine of Elias, even from the early ages of the world. John's mission was limited to preaching and baptizing: but what he did was legal; and when Jesus Christ came to any of John's disciples, He baptized them with fire and the Holy Ghost. We find the apostles endowed with greater power than John: their office was more under the spirit and power of Elijah than Elias. In the case of Phillip when he went down to Samaria, when he was under the spirit of Elias, he baptized both men and women. When Peter and John heard of it, they went down and laid hands upon them, and they received the Holy Ghost. This shows the distinction between the two powers. When Paul came to certain disciples, he asked if they had received the Holy Ghost? They said, No. Who baptized you, then? We were baptized unto John's baptism. No, you were not baptized unto John's baptism, or you would have been baptized by John. And so Paul went and baptized them, for he knew what the true doctrine was, and he knew that John had not baptized them. And these principles are {251} strange to me, that men who have read the Scriptures of the New Testament are so far from it. What I want to impress upon your minds is the difference of power in the different parts of the Priesthood, so that when any man comes among you, saying, "I have the spirit of Elias," you can know whether he be true or false; for any man that comes, having the spirit and power of Elias, he will not transcend his bounds. John did not transcend his bounds, but faithfully performed that part belonging to his office; and every portion of the great building should be prepared right and assigned to its proper place; and it is necessary to know who holds the keys of power, and who does not, or we may be likely to be deceived. That person who holds the keys of Elias hath a preparatory work. But if I spend much more time in conversing about the spirit of Elias, I shall not have time to do justice to the spirit and power of Elijah. This is the Elias spoken of in the last days, and here is the rock upon which many split, thinking the time was past in the days of John and Christ, and no more to be. But the spirit of Elias was revealed to me, and I know it is true; therefore I speak with boldness, for I know verily my doctrine is true. Now for Elijah. The spirit, power, and calling of Elijah is, that ye have power to hold the key of the revelation, ordinances, oracles, powers and endowments of the fullness of the Melchizedek Priesthood and of the kingdom of God on the earth; and to receive, obtain, and perform all the ordinances belonging to the kingdom of God, even unto the turning of the hearts of the fathers unto the children, and the hearts of the children unto the fathers, even those who are in heaven. Malachi says, "I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse." Now, what I am after is the knowledge of God, and I take my own course to obtain it. What are we to understand by this in the last days? In the days of Noah, God destroyed the world by a flood, and He has promised to destroy it by fire in the last days: but before it should take place, Elijah should first come and turn the hearts of the fathers to the children, &c. Now comes the point. What is this office and work of Elijah? It is one of the greatest and most important subjects that God has revealed. He should send Elijah to seal the children to the fathers, and the fathers to the children. Now was this merely confined to the living, to settle difficulties with {252} families on earth? By no means. It was a far greater work. Elijah! what would you do if you were here? Would you confine your work to the living alone? No; I would refer you to the Scriptures, where the subject is manifest: that is, without us, they could not be made perfect, nor we without them; the fathers without the children, nor the children without the fathers. I wish you to understand this subject, for it is important; and if you will receive it, this is the spirit of Elijah, that we redeem our dead, and connect ourselves with our fathers which are in heaven, and seal up our dead to come forth in the first resurrection; and here we want the power of Elijah to seal those who dwell on earth to those who dwell in heaven. This is the power of Elijah and the keys of the kingdom of Jehovah. Let us suppose a case. Suppose the great God who dwells in heaven should reveal Himself to Father Cutler here, by the opening heavens, and tell him, "I offer up a decree that whatsoever you seal on earth with your decree, I will seal it in heaven; you have the power then; can it be taken off? No. Then what you seal on earth, by the keys of Elijah, is sealed in heaven; and this is the power of Elijah, and this is the difference between the spirit and power of Elias and Elijah; for while the spirit of Elias is a forerunner, the power of Elijah is sufficient to make our calling and election sure; and the same doctrine, where we are exhorted to go on to perfection, not laying again the foundation of repentance from dead works, and of laying on of hands, resurrection of the dead, &c. We cannot be perfect without the fathers, &c. We must have revelation from them, and we can see that the doctrine of revelation far transcends the doctrine of no revelation; for one truth revealed from heaven is worth all the sectarian notions in existence. This spirit of Elijah was manifest in the days of the apostles, in delivering certain ones to the buffetings of Satan, that they might be saved in the day of the Lord Jesus. They were sealed by the spirit of Elijah unto the damnation of hell until the day of the Lord, or revelation of Jesus Christ. Here is the doctrine of election that the world has quarreled so much about; but they do not know anything about it. The doctrine that the Presbyterians and Methodists have quarreled so much about--once in grace, always in grace, or falling away from grace, I will say a word about. They are both wrong. Truth takes a road between them both, for while the Presbyterian says "once in grace, you cannot fall;" the Methodist says: "You can have grace today, fall from it tomorrow, next day have grace again; and so follow on, changing continually." But the doctrine of the Scriptures and the {253} spirit of Elijah would show them both false, and take a road between them both; for, according to the Scripture, if men have received the good word of God, and tasted of the powers of the world to come, if they shall fall away, it is impossible to renew them again, seeing they have crucified the Son of God afresh, and put Him to an open shame; so there is a possibility of falling away; you could not be renewed again, and the power of Elijah cannot seal against this sin, for this is a reserve made in the seals and power of the Priesthood. I will make every doctrine plain that I present, and it shall stand upon a firm basis, and I am at the defiance of the world, for I will take shelter under the broad cover of the wings of the work in which I am engaged. It matters not to me if all hell boils over; I regard it only as I would the crackling of the thorns under a pot. A murderer, for instance, one that sheds innocent blood, cannot have forgiveness. David sought repentance at the hand of God carefully with tears, for the murder of Uriah; but he could only get it through hell: he got a promise that his soul should not be left in hell. Although David was a king, he never did obtain the spirit and power of Elijah and the fullness of the Priesthood; and the Priesthood that he received, and the throne and kingdom of David is to be taken from him and given to another by the name of David in the last days, raised up out of his lineage. Peter referred to the same subject on the day of Pentecost, but the multitude did not get the endowment that Peter had; but several days after, the people asked "What shall we do?" Peter says, "I would ye had done it ignorantly," speaking of crucifying the Lord, &c. He did not say to them, "Repent and be baptized, for the remission of your sins;" but he said, "Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord." (Acts iii. 19.) This is the case with murderers. They could not be baptized for the remission of sins for they had shed innocent blood. Again: The doctrine or sealing power of Elijah is as follows:--If you have power to seal on earth and in heaven, then we should be wise. The first thing you do, go and seal on earth your sons and daughters unto yourself, and yourself unto your fathers in eternal glory. * * * * * * * I will walk through the gate of heaven and claim what I seal, and those that follow me and my counsel. The Lord once told me that what I asked for I should have. I have been afraid to ask God to kill my enemies, lest some of them should, peradventure, repent. I asked a short time since for the Lord to deliver me out of the hands of the Governor of Missouri, and if it needs must be to accomplish it, to {254} take him away; and the next news that came pouring down from there was, that _Governor Reynolds had shot himself._ And I would now say, "Beware, O earth, how you fight against the Saints of God and shed innocent blood; for in the days of Elijah, his enemies came upon him, and fire was called down from heaven and destroyed them. The spirit of Elias is first, Elijah second, and Messiah last. Elias is a forerunner to prepare the way, and the spirit and power of Elijah is to come after, holding the keys of power, building the Temple to the capstone, placing the seals of the Melchizedek Priesthood upon the house of Israel, and making all things ready; then Messiah comes to His Temple, which is last of all. Messiah is above the spirit and power of Elijah, for He made the world, and was that spiritual rock unto Moses in the wilderness. Elijah was to come and prepare the way and build up the kingdom before the coming of the great day of the Lord, although the spirit of Elias might begin it. I have asked of the Lord concerning His coming; and while asking the Lord, He gave a sign and said, "In the days of Noah I set a bow in the heavens as a sign and token that in any year that the bow should be seen the Lord would not come; but there should be seed time and harvest during that year: but whenever you see the bow withdrawn, it shall be a token that there shall be famine, pestilence, and great distress among the nations, and that the coming of the Messiah is not far distant. But I will take the responsibility upon myself to prophesy in the name of the Lord, that Christ will not come this year, as Father Miller has prophesied, for we have seen the bow; and I also prophesy, in the name of the Lord, that Christ will not come in forty years; and if God ever spoke by my mouth, He will not come in that length of time. Brethren, when you go home, write this down, that it may be remembered. Jesus Christ never did reveal to any man the precise time that He would come. Go and read the Scriptures, and you cannot find anything that specifies the exact hour He would come; and all that say so are false teachers. There are some important things concerning the office of the Messiah in the organization of the world, which I will speak of hereafter, May God Almighty bless you and pour out His Spirit upon you, is the prayer of your unworthy servant. Amen. At half-past three p.m., I met with the Twelve, Bishop Miller and the Temple Committee, in the Nauvoo Mansion. {255} The following letter from Lyman Wight and others was read:-- _Letter:--Lyman Wight to the First Presidency--Preaching the Gospel to the Indians and Proposing to Migrate to Texas_. BLACK RIVER FALLS, Feb. 15, 1844. _To the First Presidency and the Quorum of the Twelve of the Church of Christ of Latter-day Saints_. DEAR BRETHREN,--Through the goodness and mercy of God, the Eternal Father, and grace of our Lord and Savior Jesus Christ, we are permitted to write and send by a special messenger a concise account of our lumbering operations, together with the apparent prospects of the introduction and spread of the Gospel among the Chippewa and Menomanee Indians, and also the projects of our hearts in regard to future operations in spreading the Gospel south in all the extent of America, and the consequences growing out of the same, all of which we beg leave to submit to your consideration that we may have your concurrence, or such views as shall be in accordance with the mind and will of the Lord, and govern ourselves in accordance therewith. Since we have been here lumbering, we have had many difficulties to encounter; but the main hindrance to our successful operations was the feeding, clothing, and transporting a great many lazy, idle men, who have not produced anything by their pretended labor, and thus eating up all that the diligent and honest could produce by their unceasing application to labor; and we have not yet got entirely clear of such persons. But under all these mighty clogs and hindrances, we have been able to accomplish and have in progress, so that we can deliver in Nauvoo about one million feet of lumber by the last of July next, which will be a great deal more than what is necessary to build the Temple and the Nauvoo House. Besides all this, we have made valuable improvements here,--all the result of much labor done under trying circumstances. We have recently ascertained that the lands from the falls of Black River to its sources are the property of the Menomanee Indians, and the general government having urged them to move off the lands in the vicinity of Green Bay to their own lands. The Indians say they will, provided the Government will remove all strange Indians and trespassing white men off their lands; consequently, the agent and superintendent of Indian Affairs are taking such steps as will stop all further trespassing on the Indian lands, on the Wisconsin, Black and Chippewa rivers, under the penalties of the laws relative to the cases. {256} We sent Brothers Miller and Daniels, in company with the principal chief of the Menomanee Indians, overland to the Wisconsin river, to ascertain more about the matter. They saw the agent; found him a gruff, austere man, determined to stop all trespassing on Indian lands. The Indians are willing to sell privileges to individuals for lumbering and cutting timber, as they have hitherto done; but the agent is opposed to it. Thus a difficulty arises between themselves. Now, as regards the introduction of the Gospel of Christ among the Indians here, it will require more exertion, to all appearances, to check the enthusiastic ardor of these our red brethren, until the full principles of faith in our Lord and Savior Jesus Christ shall be reasoned into their minds, than to urge them on to receive it. They have great confidence in us. The country belonging to these northern Indians is a dreary, cold region, and to a great extent, cranberry marshes, pine barrens, and swamps, with a small amount of good lands, scarce of game, and only valuable in mill privileges and facilities for lumbering purposes. As to mineral resources, they have not been fully developed. There is no doubt as to the abundance of iron ore, but uncertain as to quality. Now, under all these circumstances, a few of us here have arrived at this conclusion in our minds (such as can undergo all things,)--that as the Gospel has not been fully opened in all the South and Southwestern States, as also Texas, Mexico, Brazil, &c., together with the West Indian Islands, having produced lumber enough to build the Temple and Nauvoo House,--also having an influence over the Indians, so as to induce them to sell their lands to the United States, and go to a climate southwest, (all according to the policy of the U. S. Government),--and having also become convinced that the Church at Nauvoo or in the Eastern States will not build the Nauvoo House according to the commandment, neither the Temple in a reasonable time, and that we have, so far as we have made trials, got means in the south,--we have in our minds to go to the table-lands of Texas, to a point we may find to be the most eligible, there locate, and let it be a place of gathering for all the South (they being incumbered with that unfortunate race of beings, the negroes); and for us to employ our time and talents in gathering together means to build according to the commandments of our God, and spread the Gospel to the nations according to the will of our Heavenly Father. We, therefore, our beloved brethren, send our worthy Brother Young, with a few of our thoughts, on paper, that you may take the subject-matter under consideration, and return us such instructions as may be according to the mind and will of the Lord our God. We have thought it best to sell the mills here, if you think it expedient. We feel greatly encouraged to spend and be spent in the cause of Christ, according to the will of our Heavenly Father. {257} You will, therefore, after due deliberation, send us, by the hands of Brother Young, such instructions as may be the result of your deliberations. Holding ourselves ready under all circumstances in life to try to do all things whatsoever commanded or instructed to do by those ordained to direct the officers of the Church of Jesus Christ; subscribing ourselves yours truly, while life shall endure, Lyman Wight, George Miller, Phineas R. Bird, Pierce Hawley, John Young. Select Committee to write expressly the views of the branch of the Church at Black River Falls. Joseph Smith, P. C., Brigham Young, P. T., Willard Richards, Clerk. Also a letter to myself from Lyman Wight and others-- _Letter:--Lyman Wight to President Joseph Smith--Suggesting a Southwest Movement for the Church_. BLACK RIVER FALLS, WISCONSIN TERRITORY, February 15th, 1844. _To Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints, and to the Twelve Apostles, greeting:--_ Believing a concert of action in all things in this Church to be highly important, we deem it necessary, under existing circumstances, to make you acquainted with our views, feelings, and temporal and spiritual prospects, as they now exist. We wrote you last fall a full and complete description of this country as high as the falls on Black River, without exaggeration, giving a slight description of the Pinery. With the exception of several renegades and false brethren, things passed smoothly until some time in the month of January, when we were visited by three different tribes of Lamanites upon the most friendly terms, receiving us as their counselors, both temporal and spiritual. The names of those tribes are Menomanees, Chippewa, and Winnebagoes. They informed us that all the land above the falls belongs to the Menomanee tribe, and that the agents and the governor, the general {258} agent in the northwest of all the Indian affairs, had agreed with them to remove all the lumbermen from Black River, Chippewa, and Lemanware rivers, by their request; but after a lengthy conversation with them, they felt to treat us as their friends, and not their enemies. We dispatched two messengers--namely, George Miller and Cyrus Daniels, to go immediately to Wisconsin, where they met with the agent, who gave them to understand we could get the timber, which is already cut, at a reasonable rate, and for any future prospect we will be under the necessity of entering into a contract. We calculate the present prospect for lumber betwixt this and the last of July next will be from eight to twelve hundred thousand feet, which we deem will be all sufficient to finish the two houses, which will accomplish the mission on which we started to this country. We, therefore, as a branch and a member of the body of the Church of Jesus Christ of Latter-day Saints chose the following committee--namely, Lyman Wight, George Miller, Pierce Hawley, Phineas R. Bird and John Young, to correspond with your reverend council, giving you our views concerning matters and things, and requesting your counsel on the same. This committee views it inexpedient to purchase standing timber on so rapid and unnavigable a stream for the purpose of making lumber to gain wealth. The Lamanites owning this land, notwithstanding their great anxiety to receive the Gospel and the Book of Mormon, have a strong desire, if counseled by us so to do, to go south-west, where game is more plentiful as their only resource here for a living is the pitiful annuities and proceeds from their pine timber, which timber is the only inducement to the Government to purchase their lands. This committee is therefore led to take a brief view of the south and western part of North America, together with the Floridas, Texas, West India Islands, and the adjacent islands to the Gulf of Mexico, together with the Lamanites bordering on the United Territories from Green Bay to the Mexican Gulf, all crying with one voice, through the medium of their chiefs, Give us an understanding of your doctrine and principles, for we perceive that your ways are equal, and your righteousness far exceeds the righteousness of all the missionaries that we have yet become acquainted with,--that your conduct with one another is like that of ours, and that all your feasts and attendant ceremonies are precisely like ours. Your servants, the committee, have viewed the Colorado river, with all its beautiful hills and valleys and fertile soil, with deep regret, when viewing the countless thousands of inhabitants on either side thereof, without the knowledge of God or the doctrine of the Church of Jesus {259} Christ of Latter-day Saints, and say in their hearts, Would it be expedient to form a mission of those true and full-blooded Ephraimites, who, from principle, and the love of the truth, have borne the most extreme burdens, fatigue, and hunger, to prosecute the mission, to procure lumber sufficient to build the two houses, to open the door to all the regions which we have named, which regions have never yet had an opportunity to hear the Gospel and to be made acquainted with the plan of salvation? or shall they continue to suffer the fatigues of hunger, wet and cold, in a rigid, inclement climate, for the pitiful sum that it shall avail them, after undergoing those hazardous perils? or shall they, like Timothy and Titus, with Paul, hazard the perils of the sea and land through the Southern States and West India Islands, and all the Lamanite world, go forth and proclaim to them the Gospel of our Lord and Savior Jesus Christ, and teach them to build up Zion? Are there not thousands of the rich planters who would embrace the Gospel, and, if they had a place to plant their slaves, give all the proceeds of their yearly labor, if rightly taught, for building up the kingdom, being directed by the President of the whole Church to make the right application? We answer, Yes, we believe they would. Your servants, the committee, are of the opinion that a concerted and reciprocity of action between the North and the South would greatly advance the building up of the kingdom. The committee is well informed of the Cherokee and the Chocktaw nations who live between the state of Arkansas and the Colorado river of the Texans, owning large plantations and thousands of slaves, and that they are also very desirous to have an interview with the Elders of this Church, upon the principles of the Book of Mormon. This committee is of the opinion that they can choose soldiers for this expedition who are as undeviating in the principles of the doctrine of Christ and the Book of Mormon as the sun in his daily course, and as indefatigable in their exertions in this cause as the earth is in its daily revolution. This committee views it as a matter of investigation, whether would the Southerner, with his slaves and abundance of wealth, do better to take them to some slave-holding point, keep them in lively exercise according to his former customs and habits turning over his yearly proceeds into the hands of the Trustee-in-Trust for the whole Church, or to abolish slavery and settle himself in a climate uncongenial to his nature and entirely derogatory to his former occupations in life? After having procured the lumber for those two houses, the committee is of the opinion that the preaching of the Gospel and raising funds {260} in the south would be a far more speedy way of accomplishing the work than any other that could be introduced at the present time. We, your servants, therefore, will wait patiently the result of your council, and submit ourselves to the same with all cheerfulness, our only object being to advance the cause and kingdom of God, stand ready to take hold wherever your wise council may consider it to be of the most advantage. This committee view with deep regret the many different teachings this Church has received concerning the distribution of their property, such as raising funds for the printing of tracts, evidences of the Book of Mormon, and pamphlets of various descriptions, which we consider has not advanced the cause in the least degree, but has tended directly to sap the foundation of building the houses. We therefore believe that no person embracing the doctrine of the Church of Jesus Christ of Latter-day Saints should give any part or parcel of the property without a direct counsel, written or oral, from the First Presidency of the Church. Whereas the committee having appointed George Miller and Lyman Wight to write the views of the committee, each wrote separate and apart, having laid the same before the committee, the committee resolved that both productions be sent without alterations. We, the committee, conclude by subscribing ourselves your friends and well-wishers in the Lord, praying a speedy answer from your worthy council, or the word of the Lord. LYMAN WIGHT, GEORGE MILLER, PHINEAS R. BIRD, PIERCE HAWLEY, JOHN YOUNG, Select Committee to write expressing the views of the branch of the Church at Black River Falls. Joseph Smith, Sen., P. C. Brigham Young, P. T. William Richards, Clerk. The brethren went into council on the subject matter of the letters during the evening. _Monday 11.--_At home till nine; then spent the day in council in the lodge room over Henry Miller's house. _Special Council Meeting on Wight and Miller Letters_. Present--Joseph Smith, Hyrum Smith, Brigham Young, Heber C. Kimball, Willard Richards, Parley P. Pratt, Orson Pratt, John Taylor, {261} George A. Smith, William W. Phelps, John M. Bernhisel, Lucien Woodworth, George Miller, Alexander Badlam, Peter Haws, Erastus Snow, Reynolds Cahoon, Amos Fielding, Alpheus Cutler, Levi Richards, Newel K. Whitney, Lorenzo D. Wasson, and William Clayton, whom I organized into a special council, to take into consideration the subject matter contained in the above letters, and also the best policy for this people to adopt to obtain their rights from the nation and insure protection for themselves and children; and to secure a resting place in the mountains, or some uninhabited region, where we can enjoy the liberty of conscience guaranteed to us by the Constitution of our country, rendered doubly sacred by the precious blood of our fathers, and denied to us by the present authorities, who have smuggled themselves into power in the States and Nation. Footnotes: 1. Nauvoo was unfortunate in being overrun with pettifogging lawyers at this time, and it was to these, doubtless, that the disparaging remarks of both the Prophet and Hyrum, respecting lawyers referred. It is unfortunate that they did not segregate the pettifoggers from the worthy men of the profession; than whom no class of citizens, and no other profession, render more valuable service to the state. {262} CHAPTER XI. ORSON PRATT SENT TO WASHINGTON AS AGENT OF NAUVOO--AMOS FIELDING TO ENGLAND, DITTO--COMMENT ON THE CANDIDACY OF JOSEPH SMITH FOR PRESIDENT OF THE U.S.--CONSPIRACIES OF THE LAWS, HIGBEES, FOSTERS, ET AL. AGAINST JOSEPH SMITH--THE PROPHET'S MEMORIAL TO CONGRESS==OCCUPATION OF THE WEST CONTEMPLATED. _Tuesday, March 12, 1844.--_At home in the morning. At eleven a.m., I told Brother Cole I wanted the room over the store for more important purposes, and wished him to remove the school to Henry Miller's house immediately; which he did. The brethren who were in council with me yesterday assembled there in the afternoon and evening. Gave the following recommend to Elder Orson Pratt. _Credentials of Orson Pratt as Agent for the City of Nauvoo_. CITY OF NAUVOO, ILLINOIS, March 12, 1844. TO WHOM IT MAY CONCERN:-- We, the mayor and recorder of said city, do hereby certify that Orson Pratt, Esq., the bearer, a councilor in city council of said city, is sent as an agent by the authorities of said city or corporation to transact such business as he may deem expedient and beneficial for the community which he represents; and as such agent and gentleman of principle and character, he by us is recommended to the due consideration of all the executive officers of the government, both houses of Congress, and gentlemen generally of the United States. In witness whereof we have hereunto set our hands and affixed the seal of said corporation at the time and place aforesaid. [CORPORATION SEAL.] JOSEPH SMITH, Mayor, WILLARD RICHARDS, Recorder. {263} A dull cloudy day. [Sidenote: Co-operative Store Planned.] A meeting of the inhabitants of the Tenth ward was held this evening at the schoolhouse on the hill, in Parley street, to take into consideration the propriety of establishing a store on the principle of co-operation or reciprocity. The subject was fully investigated, and the benefits of such an institution clearly pointed out. The plan proposed for carrying out the object of the meeting was by shares of five dollars each. The leading feature of the institution was to give employment to our own mechanics, by supplying the raw material, and manufacturing all sorts of domestic goods, and furnishing the necessaries and comforts of life on the lowest possible terms. A committee was appointed to draft a plan for the government of said institute, to be submitted for adoption or amendment at their next meeting; after which an adjournment took place till next Tuesday evening, at half-past: six o'clock, at the same place. _Wednesday, 13.--_In special council from nine to twelve a.m. Orson Hyde, Wilford Woodruff and James Emmett were present, in addition to those of the preceding day. Willard Richards was appointed historian, and William Clayton clerk of the council. It was decided that Amos Fielding should return to England, when I and my brother Hyrum gave him the following letter of attorney:-- _Credentials of Elder Amos Fielding on Departing for England_. "This is to certify that the bearer thereof, our worthy brother Elder Amos Fielding, hath been appointed by the First Presidency of the Church of Jesus Christ of Latter-day Saints, our agent, to transact such business as may be deemed necessary for the benefit of said Church, and such as he shall see proper throughout the island of Great Britain. He is hereby authorized to receive moneys for the Temple in Nauvoo, {264} the poor, or for the Church; and the brethren will be safe should they deposit money in his hands for any purpose pertaining to the Church business in this place. In witness whereof we have hereunto set our hands and placed the corporation seal of City of Nauvoo this 13th day of March, A. D. 1844. [CORPORATION SEAL.] JOSEPH SMITH, HYRUM SMITH. Presiding Elders of the whole Church of Jesus Christ of Latter-day Saints. _Thursday, 14.--_In special council over the store from nine till one. At two, went to see Brother John Wilkie. He had sent to me to come and see him. He wanted to know what he should do. I told him of the order of tithing, &c., and he wanted I should come again. At four, went to assembly room again. Lucien Woodworth sent on a mission to Texas. At seven, adjourned to next Tuesday, at nine, a.m. _Friday 15.--_Dull, cloudy day, north wind. Frosty night. Spent the day in council. Being in a strait to raise money to assist the hands in the Pine country, I sent Elders Brigham and Willard Richards to borrow some money from Mr. Orme, who, it is believed, had a large sum of money lying idle, but they did not get any. I copy from the Law of the Lord:-- _John Wilkie. The Blessing of the Prophet upon Him_. "This day President Joseph Smith rode over to Brother John Wilkie's at his special request, to give him some instructions relative to his duty in regard to tithing and consecration. Brother Wilkie has for a long time back been struggling with his feelings, designing to do right, but laboring under many fears and prejudices, in consequence of having in some degree given way to believe the base reports circulated by individuals for the purpose of injuring the authorities of the Church, and also from various other causes. His faithful companion has persevered diligently, and with fervent prayer has called upon God in his behalf, until she has realized her utmost wishes. {265} Brother Wilkie now feels anxious to do right in all things, and especially to pay his tithing to the full. President Joseph showed him the principles of consecration and the means whereby he might realize the fullness of the blessings of the celestial kingdom; and as an evidence that he desired to do right, he paid over to the Trustee-in-Trust the sum of three hundred dollars in gold and silver for the benefit of the Temple, and which is now recorded on consecration. He also signified his intention of paying more as soon as he could get matters properly arranged. The president then pronounced a blessing upon him and his companion, that they should have the blessing of God to attend them in their basket and in their store--that they should have the blessing of health and salvation and long life, inasmuch as they would continue to walk in obedience to the commandments of God. May the Lord grant his Spirit and peace to abide upon Brother Wilkie and his companion through the remainder of their days; may their hearts expand and become enlarged to receive the fullness of the blessings of the kingdom of heaven; may they have the light of eternal truth continually springing up in them like a well of living water; may they be shielded from the powers of Satan and the influence of designing men, and their faith increase from day to day until they shall have power to lay hold on the blessings of God and the gifts of the Spirit until they are satisfied; and, finally, may they live to a good old age; and when they have lived while they desire life, may they die in peace and be received into the mansions of eternal life, and enjoy a celestial glory forever and ever! Even so, amen. The editors of the _Times and Seasons_ published a short account of "Our City and the Present Aspect of Affairs," which we insert. STATUS OF NAUVOO IN THE SPRING OF 1844. Believing that our patrons and friends are pleased to hear of our prosperity, we feel happy in apprising them of the same, through the columns of our paper. Owing to the scarcity of provision and the pressure in the money market during the past winter, commercial business has been somewhat dull; consequently, those who were not previously prepared have been obliged to employ the principal portion of their time in obtaining the necessary means for the sustenance of their families: therefore little improvement has been made. But old Boreas is now on his receding march, and spring has commenced its return with all its pleasantness. {266} Navigation is open, and steamboats are almost continually plying up and down our majestic river. They have already brought several families of emigrants to this place, who have cordially joined with their friends and brethren in the great work of the upbuilding of Zion and the rolling forth of the kingdom of God. The work of improvement is now actively begun, and in every direction may be heard the sound of the mason's trowel, the carpenter's hammer, the teamster's voice, or, in other words, the hum of industry and the voice of merriment. Indeed, to judge from the present appearance, a greater amount of improvement will be done the ensuing summer than in the preceding one. Almost every stranger that enters our city is excited with astonishment that so much has been done in so short a time; but we flatter ourselves, from the known industry, perseverance, and diligence of the Saints, that by the return of another winter so much more will be accomplished, that his astonishment will be increased to wonder and admiration. Quite extensive preparations are being made by the farmers in this vicinity for the cultivation of land; and should the season prove favorable, we doubt not that nearly, if not a sufficient amount of produce will be raised to supply the wants of the city and adjacent country. We are also pleased that we can inform our friends abroad that the Saints here of late have taken hold of the work on the Temple with the zeal and energy that in no small degree excites our admiration. Their united efforts certainly speak to us that it is their determination that this spacious edifice shall be enclosed, if not finished, this season. And a word we would say to the Saints abroad, which is, that the Temple is being built in compliance with a special commandment of God not to a few individuals, but to all. Therefore we sincerely hope you will contribute of your means as liberally as your circumstances will allow, that the burden of the work may not rest upon a few, but proportionately upon all. Where is the true-hearted Saint that does not with joy and delight contemplate the endowment of the servants of God and the blessings He has promised to His people on condition that they speedily build the Temple? Certainly you cannot reasonably expect to enjoy these blessings if you refuse to contribute your share towards its erection. It is a thing of importance, and much depends upon its accomplishment: therefore we wish to forcibly impress the matter upon your minds, hoping you will become aroused to a sense or your duty--that every company of Saints, every Elder that comes here, and every mail may bring money and other property for this important work,--which, {267} when completed, will stand, in one sense of the word, as a firm pillar in Zion, and which will greatly facilitate the prosperity of the great cause of truth which we all are actively engaged in. _Saturday, 16.--_At home. At one p.m., I sat in council with Willard Richards, Orrin P. Rockwell, and Bishop George Miller. The Female Relief Society had two meetings in the assembly room, as it would not hold all at once, and sanctioned the "Voice of Innocence from Nauvoo." [Sidenote: Wind Storm at Nauvoo.] _Sunday, 17.--_Last night, Nauvoo was visited by a very strong wind from the west. It blew down a portion of the west wall of the new hall (28 by 40 feet on the ground,) which the Seventies had commenced on Bain street, and they had raised for the roof. The wind continued very strong all day. In the evening, had a smart snowstorm, which covered the ground, was succeeded by a frosty night. Attended prayer meeting. _Monday, 18.--_The frost of last night was so severe as to form ice inside the houses. I stayed at home to recite German with Brother Neibaur. _Tuesday, 19.--_Met in council in the assembly room. Elder Samuel Bent, Uriah Brown, Samuel James, John D. Parker, Orrin P. Rockwell, Sidney Rigdon, William Marks, and Orson Spencer met in council, in addition to the former names. In the afternoon, heavy, driving rain. Northwest wind. Dull, cold day. _Wednesday, 20.--_Severely cold northwest wind, with a snow and hail storm until ten a.m. Afternoon dull. West wind. Spent the morning and afternoon in the assembly room, studying the languages. [Sidenote: Col. Copeland and the Vice-Presidency.] {268} Elder Woodruff read me a letter which he had written to Colonel Solomon Copeland concerning his nomination to be a candidate for the Vice-President of the United States. The _Illinois Springfield Register_ has the following:-- GENERAL JOSEPH SMITH A CANDIDATE FOR PRESIDENT. It appears by the Nauvoo papers that the Mormon Prophet is actually a candidate for the presidency. He has sent us his pamphlet, containing an extract of his principles, from which it appears that he is up to the hub for a United States bank and a protective tariff. On these points he is much more explicit than Mr. Clay, who will not say that he is for a bank, but talks all the time of restoring a national currency. Nor will Mr. Clay say what kind of a tariff he is for. He says to the south that he has not sufficiently examined the present tariff, but thinks very likely it could be amended. General Smith possesses no such fastidious delicacy. He comes right out in favor of a bank and a tariff, taking the true Whig ground, and ought to be regarded as the real Whig candidate for President, until Mr. Clay can so far recover from his shuffling and dodging as to declare his sentiments like a man. At present we can form no opinion of Clay's principles, except as they are professed by his friends in these parts. Clay himself has adopted the notion which was once entertained by an eminent grammarian, who denied that language was intended as a means to express one's ideas, but insisted that it was invented on purpose to aid us in concealing them. The_ Iowa Democrat_ publishes the following:-- _A New Candidate in the Field_. We see from the _Nauvoo Neighbor_ that General Joseph Smith, the great Mormon Prophet, has become a candidate for the next presidency. We do not know whether he intends to submit his claims to the National Convention, or not; but, judging from the language of his own organ, we conclude that he considers himself a full team for all of them. All that we have to say on this point is, that if superior talent, genius, and intelligence, combined with virtue, integrity, and enlarged views, are any guarantee to General Smith's being elected, we think that he will be a "full team of himself." {269} The _Missouri Republican_ believes that it will be death to Van Buren, and all agree that it must be injurious to the Democratic ranks, inasmuch as it will throw the Mormon vote out of the field. A traveler, having visited Nauvoo for a few days, wrote to the _Times and Seasons_-- "Mr. Editor,--Before I take my departure, permit me to express my views relative to the leading men of your city, where I have been these few days. I have been conversant with the great men of the age; and, last of all I feel that I have met with the greatest, in the presence of your esteemed Prophet, General Joseph Smith. From many reports, I had reason to believe him a bigoted religionist, as ignorant of politics as the savages; but, to my utter astonishment, on the short acquaintance, I have found him as familiar in the cabinet of nations as with his Bible and in the knowledge of that book I have not met with his equal in Europe or America. Although I should beg leave to differ with him in some items of faith, his nobleness of soul will not permit him to take offense at me. No, sir; I find him open, frank, and generous,--as willing others should enjoy their opinions as to enjoy his own. The General appears perfectly at home on every subject, and his familiarity with many languages affords him ample means to become informed concerning all nations and principles, which with his familiar and dignified deportment towards all must secure to his interest the affections of every intelligent and virtuous man that may chance to fall in his way, and I am astonished that so little is known abroad concerning him. Van Buren was my favorite, and I was astonished to see General Smith's name as a competitor; but, since my late acquaintance, Mr. Van Buren can never re-seat himself in the Presidential chair on my vote while General Smith is in the field. Forming my opinions alone of the talents of the two, and from what I have seen, I have no reason to doubt but General Smith's integrity is equal to any other individual; and I am satisfied he cannot easily be made the pliant tool of any political party. I take him to be a man who stands far aloof from little caucus quibblings and squabblings, while nations, governments, and realms are wielded in his hand as familiarly as the top and hoop in the hands of their little masters. Free from all bigotry and superstition, he dives into every subject, and it seems as though the world was not large enough to satisfy his capacious soul, and from his conversation one might suppose him as well acquainted with other worlds as this. So far as I can discover, General Smith is the nation's man, and the man who will exalt the nation, if the people will give him the opportunity; {270} and all parties will find a friend in him so far as right is concerned. General Smith's movements are perfectly anomalous in the estimation of the public. All other great men have been considered wise in drawing around them wise men; but I have frequently heard the General called a fool because he has gathered the wisest of men to his cabinet, who direct his movements; but this subject is too ridiculous to dwell upon. Suffice it to say, so far as I have seen, he has wise men at his side--superlatively wise, and more capable of managing the affairs of a State than most men now engaged therein, which I consider much to his credit, though I would by no means speak diminutively of my old friend. From my brief acquaintance, I consider General Smith (independent of his peculiar religious views, in which by-the-by, I have discovered neither vanity nor folly,) the_ sine qua non_ of the age to our nation's prosperity. He has learned the all-important lesson "to profit by the experience of those who have gone before;" so that, in short, General Smith begins where other men leave off. I am aware this will appear a bold assertion to some; but I would say to such, call, and form your acquaintance, as I have done; then judge. Thus, sir, you have a few leading items of my views of General Smith, formed from personal acquaintance, which you are at liberty to dispose of as you think proper. I anticipate the pleasure of renewing my acquaintance with your citizens at a future day. Yours respectfully, A TRAVELER. A writer in the _Quincy Herald_ reflects very strongly upon the conduct of the _Quincy Whig, New York Tribune_, and other newspapers, for publishing slanderous falsehoods against the Saints. Ten, p.m., commenced snowing again. [Sidenote: Origin of Memorial to Congress.] _Thursday, 21.--_A cold snow-storm through the night. In council in the assembly room, discussing the propriety of petitioning Congress for the privilege of raising troops to protect the making of settlements in the uncivilized portions of our continent. Willard Richards was appointed a committee to draw up a memorial to Congress. {271} _Friday, 22.--_Snow on the ground; cold, bleak north wind; cloudy. At ten a.m., held Mayor's court, and afterwards read German in the reading room. In the afternoon, met with the Twelve in prayer at President Brigham Young's house. [Sidenote: The Seventies' Hall, Instructions on Rebuilding.] I advised the Seventies to pull down the remainder of the walls and rebuild the Seventies' hall on a permanent basis from the foundation and not erect for themselves a trap, but build one two stories high, and strong enough to stand for a generation. _Saturday, 23.--_Day warmer. Rode out with Clayton to endeavor to raise money to furnish the hands in the Pinery with supplies. Visited the Temple and public works. Also called with William Clayton and Alexander Neibaur at Dr. Foster's. He was gone to Appanoose, and Mrs. Foster was at Mr. Gilman's. I here extract from William Clayton's journal:-- _President Smith's Interview With Mrs. Foster_. We went down there and saw her, [Mrs. Foster]. President Joseph asked Sister Foster if she ever in her life knew him guilty of an immoral or indecent act. She answered, "No." He then explained his reasons for asking; which were, he had been informed that Dr. Foster had stated that Joseph made propositions to his wife calculated to lead her astray from the path of virtue; and then asked if ever he had used any indecent or insulting language to her. She answered, "Never." He further asked if he ever preached anything like the "plurality of wife" doctrine to her other than what he had preached in public? She said, "No." He asked her if he ever proposed to have illicit intercourse with her, and especially when he took dinner during the doctor's absence. She said, "No." After some further conversation on the subject, we left. Mrs. Gillman was present all the time. President Joseph and Neibaur then went on foot to the farm. _Sunday, 24.--_At ten, a.m., met at the stand near the {272} Temple. [The following very brief outline of the speeches is from the journal of Wilford Woodruff]:-- _Discourse of President Smith--Conspiracies in Nauvoo_. "President Joseph Smith addressed the people. The following is the substance of what I heard him say:-- I have been informed by two gentlemen that a conspiracy is got up in this place for the purpose of taking the life of President Joseph Smith, his family, and all the Smith family, and the heads of the Church. One of the gentlemen will give his name to the public, and the other wishes it to be hid for the present: they will both testify to it on oath, and make an affidavit upon it. The names of the persons revealed at the head of the conspiracy are as follows:--Chancey L. Higbee, Dr. Robert D. Foster, Mr. Joseph H. Jackson, William and Wilson Law. And the lies that C. L. Higbee has hatched up as a foundation to work upon are--he says that I had men's heads cut off in Missouri, and that I had a sword run through the hearts of the people that I wanted to kill and put out of the way. I won't swear out a warrant against them, for I don't fear any of them: they would not scare off an old setting hen. I intend to publish all the iniquity that I know of them. If I am guilty, I am ready to bear it. There is sometimes honor among enemies. I am willing to do anything for the good of the people. I will give the name of one of the gentlemen who have divulged the plot: his name is M. G. Eaton. He will swear to it: he is a bold fellow. Joseph H. Jackson said a Smith should not be alive in two weeks,--not over two months anyhow. Concerning the character of these men, I will say nothing about it now; but if I hear anything more from them on this subject, I will tell what I know about them. _Elder Orson Spencer_ addressed the people as follows:-- While listening to President Smith's remarks, I thought of a figure, i.e., if a physician was going to dissect a body, he would not be likely to begin at the limbs but cut the head off first. So the adversary of the Saints has laid a plan to cut off the head of the Church with the intention of scattering and destroying the whole body. It was so in the days of Jesus Christ; the enemies of the truth sought to kill Him, that the body might be destroyed; which was also the case in the days of Elijah, Daniel, and many of the ancients. I once heard a man say, who was opposed to this work, "That it might be true, but it gave Joseph Smith power." True, said I; but if his power be subordinate to the power of God, it is right. If a man set up a kingdom by the power of God, then let others seek power from the same source. God sets up kingdoms and pulls down kingdoms: {273} this makes men mad who will not submit to the kingdom of God. We all know the result of the power of Moses, who was the representative of God. Judging from what is past, how will it be when God sets up His kingdom in the last days? Whether there is a conspiracy now, or not, I don't know; but no doubt there will be, if not now, for it has always been so. In the days of the Nephites, they had their Gadianton robbers. I have not any doubt but that the apostates will join with the other wicked powers to try to put down the power of God, and I am glad to have the power of the kingdom of God tested; I care not what sacrifice I am called to make for such a kingdom. If it is friends, wealth, or even life, at the purchase of such a kingdom, it is cheap. Did the ancient Apostles, Prophets, or Saints who died pay too much for that kingdom? They did not. It is necessary that men be put in possession of the knowledge and mysteries of the kingdom of God, in order to sin as far as they wish, that they may go to the highest pitch. How often men lay down their lives for their country and other purposes. How much better, then, to die for the cause of Zion! Good and righteous men will administer justice and rebuke evil. The Church should be cleansed from bad men, and the Lord will take His own way to cleanse the Church. We should lift up our voice against wickedness of all kinds. But will the rulers of our land do it? No, they will not; they will be cowards until there is no man to fight, and then be brave. When Government will not do it, some man should take the helm of government that will do it. Will it be called treason, if the God of heaven should set up a kingdom? May the Lord give you more and more of His Spirit, light and intelligence, until you are cemented together in union and love. Amen. Elder Sidney Rigdon addressed the meeting. President Joseph Smith again arose and said--In relation to the power over the minds of mankind which I hold, I would say, It is in consequence of the power of truth in the doctrines which I have been an instrument in the hands of God of presenting unto them, and not because of any compulsion on my part. I wish to ask if ever I got any of it unfairly? If I have not reproved you in the gate? I ask, Did I ever exercise any compulsion over any man? Did I not give him the liberty of disbelieving any doctrine I have preached, if he saw fit? Why do not my enemies strike a blow at the doctrine? They cannot do it: it is truth, and I defy all men to upset it. I am the voice of one crying in the wilderness, "Repent ye of your sins and prepare the way for the coming of the Son of Man; for the kingdom of God has come unto you, {274} and henceforth the ax is laid unto the root of the tree; and every tree that bringeth not forth good fruit, God Almighty (and not Joe Smith) shall hew it down and cast it into the fire." After meeting, I rode out with Emma. The trees begin to bud forth. In the evening, held a conversation with a large company of friends at my door. Elder R. H. Kinnamon writes that during the last 22 months he has baptized over 100 persons while on a mission in Virginia and North Carolina, organized two branches in Virginia, and calls are continually made for preaching in every direction. [Sidenote: Progress on Memorial to Congress.] _Monday, 25.--_At home in the morning. After dinner rode up to the upper landing to see the _St. Louis Oak_ steamer. Learned that a company of emigrants from England were expected soon. Called at my office on returning, and heard read the draft of a memorial to Congress which my clerk had been writing, as a committee appointed by the council on Thursday last, and was pleased with the instrument. Millions of wild pigeons flying north, and millions of gnats dancing in the air. Dull day. At night thunder, lightning and rain. _Tuesday, 26.--_Dull day. From nine to twelve, noon, in council; also from two to five p.m. The memorial drawn up by Dr. Richards was read, discussed, and approved by the general council. Started this morning to go to Ramus with Brother Amasa Lyman. Rode as far as the Temple, and found it so muddy that we turned back. Issued a warrant on the complaint of Vernon H. Bruce, against Ianthus Rolfe, for stealing two stone-cutter's tools. I wrote the following:-- {275} _The Prophet's Memorial to Congress_. _To the Honorable the Senate and House of Representatives of the United States of America, in Congress Assembled_: Your memorialist, a tree-born citizen or these United States, respectfully showeth that from his infancy his soul has been filled with the most intense and philanthropic interest for the welfare of his native country; and being fired with an ardor which floods cannot quench, crowns cannot conquer, nor diplomatic intrigue corrupt, to see those principles which emanated from the bosoms of the fathers of seventy-six, and which cost the noblest talents and richest blood of the nation, maintained inviolate and perpetuated to future generations; and the proud eagle of American freedom soar triumphant over every party prejudice and local sinistry, and spread her golden pinions over every member of the human family, who shall stretch forth their hands for succor from the lion's paw or the oppressor's grasp; and firmly trusting in the God of liberty, that He has designed universal peace and goodwill, union, and brotherly love to all the great family of man, your memorialist asks your honorable body to pass the following:-- ORDINANCE. _An Ordinance for the Protection of the Citizens of the United States Emigrating to the Territories, and for the Extension of the Principles of Universal Liberty_. PREAMBLE. Whereas, many of the citizens of these United States have migrated and are migrating to Texas, Oregon, and other lands contiguous to this nation; _and whereas,_ Texas has declared herself free and independent, without the necessary power to protect her rights and liberties; _and whereas_ Oregon is without any organized government, and those who emigrate thither are exposed to foreign invasion and domestic feuds; _and whereas_ the Oregon, by geographical location and discovery more rightfully belongs to these United States than any other general government; _and whereas_ it is necessary that the emigrants of that newly settling territory should receive protection; _and whereas_ the Texan Government has petitioned the United States to be received into our Union, but yet retains her national existence; _and whereas_ the United States remember with gratitude the seasonable support they received in alike situation from a LaFayette_; and whereas_ the United States desire to see the principles of her free institutions extended to all men, especially {276} where it can be done without the loss of blood and treasure to the nation_; and whereas_ there is an almost boundless extent of territory on the west and south of these United States, where exists little or no organization of protective Government; _and whereas_ the lands thus unknown; unowned, or unoccupied, are among some of the richest and most fertile of the continent; _and whereas_ many of the inhabitants of the Union would gladly embrace the opportunity of extending their researches and acquirements so soon as they can receive protection in their enterprise, thereby adding strength, durability, and wealth to the nation; _and whereas_ the red man, the robber, and the desperado have frequently interrupted such research and acquisition without justifiable cause; _and whereas_ Joseph Smith has offered and does hereby offer these United States, to show his loyalty to our Confederate Union and the Constitution of our Republic; to prevent quarrel and bloodshed our frontiers; to extend the arm of deliverance to Texas; to on protect the inhabitants of Oregon from foreign aggressions and domestic broils; to prevent the crowned nations from encircling us as a nation on our western and southern borders, and save the eagle's talon from the lion's paw; to still the tongue of slander, and show the world that a Republic can be, and not be ungrateful; to open the vast regions of the unpeopled west and south to our enlightened and enterprising yeomanry; to protect them in their researches; to secure them in their locations, and thus strengthen the Government and enlarge her borders; to extend her influence; to inspire the nations with the spirit of freedom and win them to her standard; to promote intelligence; to cultivate and establish peace among all with whom we may have intercourse as neighbors; to settle all existing difficulties among those not organized into an acknowledged government bordering upon the United States and Territories; to save the national revenue in the nation's coffers; to supercede the necessity of a standing army on our western and southern frontiers; to create and maintain the principles of peace and suppress mobs, insurrections, and oppression in Oregon and all the lands bordering upon the United States and not incorporated into any acknowledged national government; to explore the unexplored regions of our continent; to open new fields for enterprise to our citizens, and protect them therein; to search out the antiquities of the land, and thereby promote the arts and sciences, and general information; to amalgamate the feelings of all with whom he may have intercourse on the principles of equity, liberty, justice, humanity and benevolence; to break down tyranny and oppression and exalt the standard of universal peace, provided he shall be protected in those rights and privileges which constitutionally belong to every citizen of this Republic; therefore, that the said memorialist may {277} have the privilege, and that no citizen of the United States shall obstruct, or attempt to obstruct or hinder, so good, so great, so noble an enterprise to carry out those plans and principles as set forth in this preamble, and be shielded from every opposition by evil and designing men. Section 1. _Be it ordained by the Senate and House of Representatives of the United States of America, in Congress Assembled,_ that Joseph Smith, of the city of Nauvoo, in the State of Illinois, is hereby authorized and empowered to raise a company of one hundred thousand armed volunteers in the United States and Territories, at such times, and places and in such numbers, as he shall find necessary and convenient for the purposes specified in the foregoing preamble, and to execute the same. Sec. 2. _And be it further ordained_ that if any person or persons shall hinder or attempt to hinder or molest the said Joseph Smith from executing his designs in raising said volunteers, and marching and transporting the same to the borders of the United States and Territories, he, or they so hindering, molesting, or offending, shall be punished by a fine not exceeding one thousand dollars each for every offense, or by hard labor on some public work not exceeding two years, or both, at the discretion of the nearest District Court of the United States, where the hindrance or offense shall be committed, having jurisdiction. Sec. 3. _And be it further ordained,_ the more fully to remove all obstructions and hindrances to the raising, enlisting, and marching the volunteers as aforesaid, the said Joseph Smith is hereby constituted a member of the army of these United States, and is authorized to act as such in the United States and Territories, and on all lands bordering upon the United States and Territories, for the purposes specified in the foregoing preamble, provided said land shall not be within the acknowledged jurisdiction of any acknowledged national government. Sec. 4._ And be it further ordained_ that nothing in this ordinance shall be so construed by any individual or nation to consider the volunteers aforesaid as constituting any part of the army of the United States; neither shall the said Joseph Smith, as a member of the United States army, disturb the peace of any nation or government acknowledged as such, break the faith of treaties between the United States and any other nation, or violate any known law of nations, thereby endangering the peace of the United States. Sec. 5. _And be it further ordained,_ that the said Joseph Smith shall confine his operations to those principles of action specified in the preamble to this ordinance, the perpetuity of which shall be commensurate with the circumstances and specifications which have originated it. And your memorialist will ever pray, &c. JOSEPH SMITH. CITY OF NAUVOO, ILLINOIS, March 26, 1844. {278} Dr. Willard Richards wrote to the Saints at Augusta, Lee County, Iowa, requesting a brief history of the settling of that branch, and also asking a donation of lumber for his house. In the afternoon, Abiathar B. Williams made the following affidavit before Daniel H. Wells, Esq:-- _Affidavit of Abiathar B. Williams, Concerning a Conspiracy against the Prophet_. STATE OF ILLINOIS, HANCOCK COUNTY, ss. Personally appeared before me, Daniel H. Wells, Acting Justice of the Peace in and for the said county, Abiathar B. Williams, who being duly sworn according to law, deposeth and saith that on or about the 15th day of March, A. D., 1844, Joseph H. Jackson came to my house and requested me to walk with him; which I did. During the time we were walking, said Joseph H. Jackson said that he was then coming direct from Mr. Law's; that there was going to be a secret meeting in the city of Nauvoo, probably tomorrow evening: but, as it was not decided, he could not say positively as to the time; but he would inform me in season. The said Joseph H. Jackson said that Doctor Foster, Chauncey L. Higbee, and the Laws were red hot for a conspiracy, and he should not be surprised if in two weeks there should not be one of the Smith family left alive in Nauvoo. After we arrived at Mr. Loomis', near the Masonic hall, in the city of Nauvoo, he related some things which he stated that Dr. Foster had said relative to his family. This he did in the presence of Mr. Eaton and myself, and strongly solicited myself and Mr. Eaton to attend the secret meeting and join them in their intentions. The said Joseph H. Jackson further said that Chauncey Higbee had said that he, the said Chauncey Higbee, had seen men tied hand and foot, and run through the heart with a sword, and their heads taken off, and then buried; and he durst not say a word. This the said Jackson said in Mr. Loomis' room. And further this deponent saith not. A. B. WILLIAMS. Sworn to and subscribed before me this 27th day of March, A. D. 1844. [L. S.] DANIEL H. WELLS, J. P. Also M. G. Eaton made affidavit as follows:-- {279} _Affidavit of M. G. Eaton--A conspiracy Against Joseph Smith_. STATE OF ILLINOIS, HANCOCK COUNTY, ss. Personally appeared before me, Daniel H. Wells, an acting Justice of the Peace, in and for the said county, M. G. Eaton, who being duly sworn according to law, deposeth and saith that on or about the fifteenth day of March, A. D. 1844, Joseph H. Jackson came to me several times and requested me to go on the hill with him. I finally consented went with him to the Keystone Store, in the city of Nauvoo. Dr. Foster and one of the Higbees (I think Chauncey L. Higbee) were in the store. The said Joseph H. Jackson, together with the said R. D. Foster and said Higbee, went into the back room of the store. They appeared to enter into private council. Soon after they went into the said room, the said Joseph H. Jackson invited me into the room where they were sitting. I immediately complied. Soon after I went in, the said Higbee commenced talking about the spiritual wife system. He said he had no doubt but some of the Elders had ten or twelve apiece. He said they married them, whether the females were living or not; and they did it by recording the marriage in a large book, which book was sealed up after the record was made, and was not to be opened for a long time,--probably not till many of the husbands of those who were thus married were dead. They would then open the book and break the seals in the presence of those females, and when they saw their names recorded in that book they would believe that the doctrine was true and they must submit. He said this book was kept at Mr. Hyrum Smith's. I asked the Chauncey L Higbee. * * * * * [Here follows some expressions too indecent for insertion.] The aforesaid R. D. Foster then asked me what I would think, if, during my absence from home, a carriage should drive up to my house, a person alight, and the carriage then drive off again; this person should then go into my house and begin to tell my wife a great many things against me to prejudice her mind against me, and use every possible means to do this, and finally would introduce and preach the spiritual wife doctrine to her, and make an attempt to seduce her; and further, this person should sit down to dine with my wife, bless the victuals, &c.; and while they were thus engaged, I should come home and find them thus associated, this person should rise up and say, "How do you do?" and bless me in a very polite manner, &c.; and also if, upon these appearances, I should feel jealous that something was wrong, and when the person was {280} gone I would ask my wife what had been the conversation between her and this person, but she would refuse to tell me; I then draw a pistol and present it to her head and threaten to shoot her if she did not tell me all, but she would still refuse: I then would give her a double-barrelled pistol, and say to her, "Defend yourself; for if you don't tell me, either you or I would shoot" she would then faint away through fear and excitement, and when she came to again, she would begin and tell how this person had been trying to poison your wife's mind against you, and, by preaching the spiritual wife system to her, had endeavored to seduce her. I replied, I should think he was a rascal: but who has had such a trial as that? The said R. D. Foster answered that he was the man who had had that trial, and who had been thus abused. The said Dr. Foster, Higbee, and Joseph H. Jackson then remarked that they were about to hold a secret meeting to oppose and try to put a stop to such things. The said Joseph H. Jackson also said that if any person undertook to arrest him, he should begin to cut them. The said R. D. Foster further said he was afraid of his life, and dared not be out at nights. The said Higbee said he had not a doubt but there had been men killed in Missouri who had secrets that they were afraid they would divulge. He said he was afraid of his life. The said Jackson further said he should not be surprised if there should be a real muss and an insurrection in the city in less than two months; and that if a disturbance should take place, the Carthaginians and others would come and help them. He mentioned some names of persons who would come from Carthage, which names I do not remember. The same day, when in Mr. Loomis' room, I heard the said Jackson say that the Laws were ready to enter into a secret conspiracy, tooth and nails. The said Higbee also said, while at the Keystone Store, that if ever he was brought before the Mayor's court again, and the Mayor told him to hold his tongue, he should get up and tell him he had a right to speak, and should do so; and then if any man attempted to put him out of court, he would shoot him through. And further this deponent saith not. M. G. EATON. Sworn to and subscribed before me, this 27th day of March, A. D., 1844. [L. S.] DANIEL H. WELLS, J. P. [1] {281} This evening, Dr. Reynolds, of Iowa City, lectured on astronomy in the assembly room. _Thursday, 28.--_Dull day, drizzling rain, cold north-east wind. Transferred the trial of Ianthus Rolfe to Aaron Johnson, J. P. This afternoon, had the assembly room and office plastered where the same had been knocked off, &c. _Friday, 29.--_Night boisterous: about eight, a.m., hailstorm, northeast wind, nipping frost; frost, hail, and strong wind all day. Spent the day at home. [Sidenote: The Robbery at Rollasson's Store in Nauvoo.] _Saturday, 30.--_This morning I heard there was some disturbance on the hill; I rode up and found it reported that a robbery had been committed at the Keystone Store, kept by Mr. Rollasson, of some $400 or $500, and some goods, and they were suspicious of a certain black man. I issued a search-warrant and returned to my office, where I found the black man, -- Chism, with his back lacerated from his shoulders to his hips, with twenty or more lashes. My clerk, Dr. Richards, kept him secreted, and called Aaron Johnson, a justice of the peace, who issued a warrant for -- --, a Missourian, who had boarded at my house a few days, and on testimony fined him $5 and costs for whipping -- Chism. One Easton, a witness, said he could not testify without implicating himself, and he was apprehended and held in custody. W. H. J. Marr, Esq., refused to testify, because he was counsel. [Sidenote: Memorial to the President of the United States.] I got prepared a memorial to his Excellency John Tyler, {282} the President of the United States, embodying in it the same sentiments as are in my Petition to the Senate and House of Representatives of the United States, dated 26th March, 1844, asking the privilege of raising 100,000 men to extend protection to persons wishing to settle Oregon and other portions of the territory of the United States, and extend protection to the people in Texas. _Sunday, 31.--_Cold, fine day. At home this morning until nine, when I went over to my reading-room, again heard read and signed my memorial to Congress for the privilege of raising 100,000 volunteers to protect Texas, Oregon, &c., dated 26th instant; and also a memorial to the President for the same purpose, if the other fail. Also signed an introductory letter to Elder Orson Hyde, who is going to carry the memorials [2] to Washington as follows:-- {283} _"Credentials of Orson Hyde, Agent to Present the Prophet's Memorial to Congress_. CITY OF NAUVOO, ILLINOIS, March 30, 1844. _To whom it may concern:_ We, the Mayor and Recorder of said city, do certify that Orson Hyde, Esq. the bearer, a Councilor in the City Council of said city, is sent as our agent, by the authorities of said city, to transact such business as he may deem expedient and beneficial for the party whom he represents; and such agent and gentleman of principle and character, he by us is recommended to the due consideration of all the executive officers of the Government, both houses of Congress, and gentlemen generally of the United States. In witness whereof, we have hereunto set our hands and affixed the seal of said corporation at the time and place aforesaid. [CORPORATION SEAL.] JOSEPH SMITH, Mayor. WILLARD RICHARDS, Recorder. About this time, Brother Alexander Mills, one of the police, informed me that Chauncey L. Higbee drew a pistol on him the night before, and threatened to shoot him. I instructed him to make complaint to Esquire Wells, and have him apprehended. Footnotes: 1. In addition to these affidavits the Prophet was apprised by two young men Denison L. Harris and Robert Scott, the latter living in the family of William Law, of a secret movement then on foot to take his life, and the lives of several other leading men in the Church, among them the Prophet's brother, Hyrum. These young men were invited to the secret meetings by the conspirators, but before going conferred with the Prophet, who told them to go, but to take no part in the proceedings of these wicked men against himself. They carried out his instructions, and at the risk of their lives attended the secret meetings three times, and brought to President Smith a report of what they had witnessed. A full account of this conspiracy written by Horace Cummings--the narrative being detailed to him by Dennison L. Harris--was published in the _Contributor,_ for April, 1884. 2. President Smith's memorial to Congress, of the 26th of March, asking to be appointed "a member of the army of these United States," to be authorized "to raise 100,000 armed volunteers" to police the inter-mountain and Pacific slope west, was presented to the House of Representatives by Mr. John Wentworth, of Chicago, where the following occurred with reference to it: MORMONS: "Mr. Wentworth asked permission to present a memorial from Gen. Joseph Smith, the head of the Mormons, and required that it might be read by the clerk for the information of the House. "The clerk commenced the reading of the memorial. "Before the reading was concluded. "Mr. J. R. Ingersoll interposed, and objected a the reception at first, and still objected. "Mr. Weber observed that if memorials of this kind were to be read, he was entrusted with the presentation of one of a peculiar character, from certain city of Frederick county, Md. "Mr. Wentworth said he would move a suspension of the rules to enable him to have the paper read; and he wished a inquire of the chair whether it would be in order for him to assign him reasons for making such a motion. "Mr. Duncan observed, if the gentleman would yield him the floor, he would move to suspend the rules, to go into committee of the whole on the Oregon bill. "Mr. Wentworth said that, as he had the floor, he would make the motion. Mr. Wentworth then moved that the rules be suspended, for the purpose of going into committee of the whole on the Oregon Bill. "The Speaker said that the question would be put on suspending the rules to go into committee of the whole. If that motion prevailed, the gentleman could move to take up any bill he pleased. "Mr. Vance called for the yeas and nays on the question; which were ordered. "Mr. McKay inquired if the House should refuse to go into committee of the whole, if it could by postponement of the previous orders, take up the naval appropriation bill which had been reported from the committee of the whole. "The speaker said a motion to that effect would require a vote of two-thirds. "The question was put on suspending the rules and rejected--yeas 79, nays 86." ("Congressional Globe" for May 25th, 1844. Vol. 13, No. 39, p. 624.) {284} CHAPTER XII. THE AUTHORITIES OF NAUVOO VS. THE HIGBEES, ET. AL--DEDICATION OF THE MASONIC HALL--THE CHURCH CONFERENCE OF APRIL, 1844--ADDRESS OF PRESIDENT SIDNEY RIGDON; DITTO PATRIARCH HYRUM SMITH--HISTORICAL RESUME, AND BUILDING THE TEMPLE. _Monday, April 1, 1844.--_In the court-room in the Mansion, Mr. J. Easton was brought up as being accessory to whipping Chism, [a negro]. Referred the case to Alderman Wells. On investigation, it appeared to the satisfaction of the court that he had been on trial for the same offense before Robert D. Foster, and acquitted. I extract from the _Neighbor_:-- _Comment on the Negro Chism's Case_. After the court dismissed the case, General Smith fearlessly stated that he believed that it was a plot on the part of those who were instrumental in getting up the previous trial to thwart the ends of justice and screen the prisoner from the condemnation he justly deserves. Mr. Foster then stated, by way of an apology, that at the time he issued the warrant he did not know that the prisoner was under an arrest, or that there was any process out against him. We hope, for the honor of such a man as Mr. Foster, that his statement is true. Mr. Foster, however, called upon one of his jurors, Mr. Carn, to corroborate what he had said; but, to our astonishment, be replied that when Mr. Foster summoned him to appear and act as a juryman, he was not informed what case he was to act upon, nor did he learn until he entered the office, where he acted according to the evidence given; but believed then, as well as now, that it was a sham trial, and a mere mockery of justice. We state facts as they are, and let the public judge for themselves. {285} The statement of the negro was that Messrs. Easton, Townsend, and Lawyer W. H. J. Marr were the persons engaged in this diabolical affair. Mr. Gibbs, one of the witnesses against Townsend, believed the above persons were engaged in it; but as a negro knows nothing in this state, and Mr. Gibbs could not positively swear to it, of course we don't know; but we have our opinion, and so have the public. We don't remember ever having seen more indignation manifest than was manifested on this occasion, and the public mind is not satisfied at the turn affairs have taken. Lynch law will not do in Nauvoo, and those who engage in it must expect to be visited by the wrath of an indignant people, not according to the rule of Judge Lynch, but according to law and equity. It was thought best to acquit Easton and leave the case to the Circuit Court. [Sidenote: The Higbee Brothers in Trouble.] Francis M. Higbee and Chauncey L. Higbee were brought up before Esquire Wells for assaulting the police, and acquitted. Chauncey L. Higbee a lawyer, was brought before Daniel H. Wells Esq., on the charge of using abusive language to and insulting the city marshal while in the discharge of his official duty. He was fined ten dollars. Also Robert D. Foster, Esq., was taken before Isaac Higbee, J. P., and fined ten dollars, for a breach of the ordinance pertaining to gambling, &c. We are sorry to find that our lawyers and magistrates should be taking the lead among gamblers and disorderly persons, and be numbered among the law-breakers, rather than supporting virtue, law, and the dignity of the city. [Sidenote: Counter move of the Higbees.] _Tuesday, 2.--_At home, somewhat unwell, and kept my house this fine day. John P. Greene, marshal; Andrew Lytle, and John Lytle, policemen, were arrested by a warrant issued by Robert D. Foster, on complaint of Francis M. Higbee, for false imprisonment. As the case was going to trial, the prisoners were taken by John D. Parker, with a writ of_ habeas corpus_ before the Municipal Court; and tomorrow, at one, p.m., was fixed for trial. {286} _Wednesday, 3.--_At one, p.m., presided in a special session of the Municipal Court, with Aldermen William Marks, Newel K. Whitney, Orson Spencer, George W. Harris, Gustavus Hills, George A. Smith, and Samuel Bennett as Associate-Justices. John P. Greene, Andrew Lytle, and John Lytle were brought up on _habeas corpus_ having been taken from the officer who held them on a writ issued by Robert D. Foster, before whom they had been arraigned on the complaint of Chauncey L. Higbee, charged with false imprisonment. Joel S. Miles, Andrew Lytle, John Lytle, John P. Greene, and Robert D. Foster were sworn, gave testimony in the case, and the court decided that Greene and the two Lytles be discharged, and that Chauncey L. Higbee is a very disorderly person; that this case on _habeas corpus_ originated in a malicious and vexatious suit, instituted by Chauncey L. Higbee against the petitioners now discharged; and that said Higbee pay the costs. Warm and cloudy. [Sidenote: Conference in New York.] A conference was held in the city of New York; Elder William Smith presiding, and Elder William H. Miles, clerk. Fifteen branches were represented, containing 566 members, including 3 High Priests, 26 Elders, 15 Priests, 16 Teachers, and 9 Deacons. _Thursday, 14.--_In a general council in the assembly room from nine to twelve, a.m., and from one to four, p.m. I was visited by eleven Indians, who wanted counsel, and had an impressive interview. Elder Orson Hyde was in the council, and left immediately for Washington. [1] {287} A company of Saints arrived on the steamer _St. Croix_. Showery day. [Sidenote: Dedication Masonic Temple.] _Friday, 5.--_Attended the dedication of the Masonic Temple, which was attended by about 550 members of the Masonic fraternity from various parts of the world. A procession was formed at Henry Miller's house, and was accompanied by the Nauvoo Brass Band to the hall. The dedicatory ceremonies were performed by the Worshipful Master Hyrum Smith. Elder Erastus Snow delivered an able Masonic address. Dr. Goforth and I also addressed the assembly. All the visiting Masons were furnished a dinner at the Masonic Hall at the expense of the Nauvoo Lodge. The building is admitted to be the most substantial and best finished Masonic Temple in the Western States. It has been erected under the direction of Mr. Lucius N. Scovil. In consequence of ill health, I deferred preaching the funeral sermon of King Follett until Sunday. Elder Amasa Lyman addressed a very large assembly at the stand. _General Conference Minutes of the Church, April, 1844_. Conference met pursuant to adjournment. Present--President Joseph Smith, Hyrum Smith, Sidney Rigdon, and William Marks. Of the Twelve--Brigham Young, Heber C. Kimball, Willard Richards, Wilford Woodruff, John Taylor, and George A. Smith. The members of the High Council, an immense number of Elders, an a very large concourse of people. Presidents Joseph and Hyrum Smith came to the stand at a quarter past ten o'clock, when the meeting was called to order by Elder Brigham Young. The choir sang a hymn, after which _Opening Address of President Joseph Smith_. President Joseph Smith rose to state to the congregation the nature of the business which would have to come before them. He stated that it had been expected by some that the little petty difficulties which have existed would be brought up and investigated before this conference, but {288} it will not be the case: these things are of too trivial a nature to occupy the attention of so large a body. I intend to give you some instruction on the principles of eternal truth, but will defer it until others have spoken, in consequence of the weakness of my lungs. The Elders will give you instruction; and then, if necessary, I will offer such corrections as may be proper to all up the interstices. Those who feel desirous of sowing the seeds of discord will be disappointed on this occasion. It is our purpose to build up and establish the principles of righteousness, and not to break down and destroy. The Great Jehovah has ever been with me, and the wisdom of God will direct me in the seventh hour. I feel in closer communion and better standing with God than ever I felt before in my life, and I am glad of this opportunity to appear in your midst. I thank God for the glorious day that He has given us. In so large a congregation it is necessary that the greatest order and decorum be observed. I request this at your hands, and believe that you will all keep good order. Prayer was offered by W. W. Phelps, after which the choir sang a hymn. _Elder Sidney Rigdon_. Elder Sidney Rigdon then rose and said: It is with no ordinary degree of satisfaction I enjoy this privilege this morning. Want of health and other circumstances have kept me in silence for nearly the last five years. It can hardly be expected that when the violence of sickness has used its influence, and the seeds of disease have so long preyed upon me, that I can rise before this congregation, only in weakness. I am now come forth from a bed of sickness, and have enough of strength left to appear here for the first time in my true character. I have not come before a conference for the last five years in my true character. I shall consider this important privilege sacred in my family history during life. I hardly promise myself lungs to make this congregation hear me. I shall do the best I can, and the greatest can do no more. The circumstance by which we are now surrounded point out the principles of my discourse--the history of this Church, which I have known from its infancy. My text is--"Behold the Church of God of the last days." I do not know that I can find it in the Bible. I do not think it necessary to have Paul to make a text for me; I can make a text for myself. I recollect in the year 1830 I met the whole Church of Christ in a little old log-house about 20 feet square, near Waterloo, N.Y., and we began to talk about the kingdom of God as if we had the world at our command. We talked with great confidence, and {289} talked big things. Although we were not many people, we had big feelings. We knew fourteen years ago that the Church would become as large as it is today. We were as big then as we ever shall be. We began to talk like men in authority and power. We looked upon the men of the earth as grasshoppers. If we did not see this people, we saw by vision the Church of God, a thousand times larger. And when men would say we wanted to upset the Government, although we were not enough to well man a farm, or meet a woman with a milk-pail, all the Elders, all the members met in conference in a room twenty feet square. I recollect Elder Phelps being put in jail for reading the Book of Mormon. He came to see us, and expressed great astonishment, and left us, apparently pondering in his heart. He afterwards came to Kirtland, Ohio, and said he was a convert. Many things were taught, believed, and preached then, which have since come to pass. We knew the whole world would laugh at us; so we concealed ourselves, and there was much excitement about our secret meetings, charging us with designs against the Government, and with laying plans to get money, &c., which never existed in the hearts of any one else [_i. e._, but in the hearts of their accusers]. And if we had talked in public, we should have been ridiculed more than we were. The world, being entirely ignorant of the testimony of the Prophets, and without knowledge of what God was about to do, treated all we said with pretended contempt and much ridicule, and had they heard all we said, it would have made worse for us. We talked about the people coming as doves to the windows; and that nations should flock unto it; that they should come bending to the standard of Jesus, saying, "Our fathers have taught falsehoods and things in which there is no profit," and of whole nations being born in one day. We talked such big things that men could not bear them, and they not only ridiculed us for what we did say in public, but threatened and inflicted much personal abuse; and if they had heard all we said, their violence would have been insupportable. God had great things to say for the salvation of the world, which, if they had been told the public, would have brought persecution upon us unto death: so we were obliged to retire to our secret chamber and commune ourselves with God. If we had told the people what our eyes behold this day, we should not have been believed; but the rascals would have shed our blood if we had only told them what we believed. There we sat in secret and beheld the glorious visions and powers of the kingdom of heaven pass and repass. We had not a mighty congregation to shelter us. If a mob came upon us, we had to run and hide ourselves to save our lives. {290} The time has now come to tell why we held secret meetings. We were maturing plans fourteen years ago which we can now tell. Were we maturing plans to corrupt the world, to destroy the peace of society? No. Let fourteen years' experience of the Church tell the story. The Church never would have been here if we had not done as we did in secret. The cry of "False prophet and imposter!" rolled upon us. I do not know that anything has taken place in the history of this Church which we did not then believe. It was written upon our hearts and never could be taken away. It was indelibly engraved; no power beneath yonder heavens could obliterate it. This was the period when God laid the foundation of the Church, and He laid it firmly, truly, and upon eternal truth. If any man says it is not the work of God, I know he lies. Some of you who know you have a house, how long would it take to make you reason yourselves into a belief that you have no house where you now reside with your family? Neither have we any power whereby we can ever persuade ourselves that this is not the Church of God. We do not care who sinks or swims, or opposes, but we know here is the Church of God, and I have authority before God for saying so. I have the testimony of Jesus, which is the spirit of prophecy. I have slept with it,--I have walked with it. The idea has never been out of my heart for a moment, and I will reap the glory of it when I leave this world. I defy men and hell and devils to put it out of my heart. I defy all, and will triumph in spite of them. I know God. I have gazed upon the glory of God, the throne, visions and glories of God, and the visions of eternity in days gone by. What is a man of God to do, when he sees all the madness, wrath and follies of our persecutors? He will do as God does--he will sit and laugh. * * * These were the beginning of good days--shut up in a room eating nothing but dry johnny-cake and buttermilk. Every man who had a little farm or clothes, sold them and distributed what he had among the rest, and did the best he could. I had a little to eat--little to wear, and yet it was the beginning of good days. Some say "I want plenty to eat, plenty to drink, plenty to wear, and a good house to live in;" and, say they, then I will believe. But God will not give it until you have proved yourselves unto Him. No wonder, then, that we should be joyful today. If the people will do as they are told, I will tell you what to do. Get the visions of heaven, and seek not what you shall eat or what you shall drink, but seek the will of God. Get into the presence of God, and then you will have johnny-cake and milk-and-water no more. Would you not be astonished if even now we should tell the glories and privileges of the Saints of God to you and to the world? We should be ridiculed; and {291} no wonder we shut it up in secret. If we were to tell you when Jehovah is looked upon, lo it is beauty, it is heaven, it is felicity to look upon Jehovah. I should marvel if it were otherwise. If a man tells you one glory or one message, he is learning another at the same time. Do not be astonished, then, if we even yet have secret meetings, asking God for things for your benefit. Do not be afraid. Go back to the commencement of this Church, and see what was concocted then. There was no evil concocted when we first held secret meetings, and it is the same now. Has God forgotten to be gracious, to be merciful to mankind? Did He ever concoct anything that was devilish for mankind? He could not do it. I never am afraid of God or man concocting anything to hurt me. I have faith to detect men, even if they did. I would ask God to detect them, and hold them fast before they should do it. I am not afraid of men or devils. I have none of those fears, jealousies, dreads, forebodings, surmisings, &c. I put my trust in God, and whatever God does for me is only for my salvation. A man is a bad teamster who runs his team in the worst road. What I have already said is only to prepare the way. [Here five of the Pottawattomie tribe appeared with their interpreter, and were assisted to the stand by the President.] I am going to tell of something that surprised me at the beginning of the Church. I have handled, heard, seen and known things which I have not yet told. After the Church began to grow, it was favored with marvelously wise men. They had so much wisdom that they could dispute what God said, and what His servant said. They were opposed to virtue. They would say they had revelations and visions, and were as certain that the Lord had given it as I was that the devil had. He referred to the children of Israel who were snivelling and murmuring about their leeks and onions, &c., &c.; and so it is in these last days; some men are always yelling about what the Church believes and opposing every good thing. I want devils to gratify themselves; and if howling, yelling and yelping will do you any good, do it till you are all damned. If calling us devils, &c., will do you any good, let us have the whole of it, and you can then go on your way to hell without a grunt. We hear these things ever since the Church existed. They have come up with us; they have had so much more wisdom, they knew all about the kingdom before God revealed it, and they know all things before they were heard; they understand more than God knows. We gather of all kinds. If we get all nations, we get all wisdom, cunning, and everything else. The sectarians cannot be as wise as we are, for they have only got {292} man's plans, the devil's plans, and, the best of all, we have God's plan. I do not know whether there are any of these wise men here this morning or not; I have merely given this as a part of the history of this Church. I am disposed to give some reasons why salvation only belongs to the kingdom of God, and to that alone. I will endeavor to show why salvation belongs to us more peculiarly, in contradistinction to all other bodies. Will this be clear enough? I discover one thing: Mankind have labored under one universal mistake about this--viz., salvation was distinct from government; _i. e_., that I can build a Church without government, and that thing have power to save me! When God sets up a system of salvation He sets up a system of government. When I speak of a government, I mean what I say. I mean a government that shall rule over temporal and spiritual affairs. Every man is a government of himself, and infringes upon no government. A man is not an honorable man, if he is not above all law and above government. I see in our town we have need of government. Some study law only for the purpose of seeing how many feuds, how many broils they can kick up, how much they can disturb the peace of the public without breaking the law, and then say--"I know my rights, and will have them;" "I did not know it was the marshal, or I would not have done it." He is no gentleman. Gentlemen would not insult a poor man in the street, but would bow to him, as much as those who appear more respectable. No marshal or any one else, should pull me up. We ought to live a great way within the circle of the laws of the land would live far above all law. The law of God is far more righteous than the laws of the land. The kingdom of God does not interfere with the laws of the land, but keeps itself by its own laws. (Reported by Elder Thomas Bullock.) Elder Rigdon stopped to refresh himself. The choir sang hymn 104. Elder John Taylor, being called upon to address the congregation, said--It gives me pleasure to meet and associate with so large an assemblage of the Saints. I always feel at home among the brethren. I consider them the honorable of the earth; and if I can do anything to conduce to their happiness, or that will in anywise tend to their edification, I am satisfied. I therefore address this congregation with cheerfulness and pleasure, and if by unfolding any of the principles of truth that I am in possession {293} of, or laying before you anything pertaining to the kingdom--if my ideas will enlarge your minds, or produce beneficial results to any, I shall consider myself on this, as on all other occasions, amply repaid. Many things have been spoken by Elder Rigdon concerning the early history of this Church. There is no person who has searched the oracles of eternal truth, but his mind will be touched with the remarks made by our venerable friend, which unfold the dispensation of Jehovah, and have a tendency to produce the most thrilling feelings in the bosoms of many who are this day present, and to promote our general edification. He traces with pleasure on the historic page--the rise of nations, kingdoms and empires. Historians dwell with great minuteness on the heroic deeds, the chivalrous acts, the dangers and deliverances, the tact, bravery, and heroism of their chieftains, generals and governments. We, as Republicans, look back to the time when this nation was under the iron rule of Great Britain, and groaned under the power, tyranny and oppression of that powerful nation. We trace with delight the name of a Washington, a Jefferson, a LaFayette, and an Adams, in whose bosoms burned the spark of liberty. These themes are dwelt upon with delight by our legislators, our governors and presidents; they are subjects which fire our souls with patriotic ardor. But if these things animate them so much, how much more great, noble and exalted are the things laid before us! They were engaged in founding kingdoms and empires that were destined to dissolution and decay; and although many of them were great, formidable and powerful, they now exist only in name. Their cloud-capped towers, their solemn temples, are dissolved, and nothing now remains of their former magnificence or ancient grandeur but a few dilapidated buildings and broken columns. A few shattered fragments remain to tell to this and to other generations the perishable nature of earthly pomp and worldly glory. They were engaged in founding empires and establishing kingdoms and powers that had in themselves the seeds of destruction, and were destined to decay. We are laying the foundation of a kingdom that shall last forever--that shall bloom in time and blossom in eternity. We are engaged in a greater work than ever occupied the attention of mortals. We live in a day that prophets and kings desired to see, but died without the sight. When we hear the history of the rise of this kingdom from one who has been with it from its infancy--from the lips of our venerable friend who has taken an active part in all the history of the Church, can we {294} be surprised if he should feel animated, and that his soul should burn with heavenly zeal? We see in him a man of God who can contemplate the glories of heaven, the visions of eternity, and yet who looks forward to the opening glories which the great Elohim has manifested to him pertaining to righteousness and peace--a man who now beholds the things roll on which he has long since beheld in prophetic vision. Most men have established themselves in authority by laying desolate other kingdoms and the destruction of other powers. Their kingdoms have been founded in blood, and supported in tyranny and oppression. The greatest chieftains of the earth have obtained their glory--if glory it can be called--by blood, carnage and ruin. One nation has been built up at the expense and ruin of another, and one man has been made at the expense of another; and yet these great men were called honorable for their inglorious deeds of rapine. They have slain their thousands, and caused the orphans to weep and the widows to mourn. Men did these things because they could do it--because they had power to desolate nations, and spread terror and desolation. They have made themselves immortal as great men. The patriots of this country had indeed a laudable object in view--a plausible excuse for the course they took. They stood in defense of their rights, liberty and freedom. But where are now those principles of freedom? Where are the laws that protect all men in their religious opinions? Where the laws that say, "A man shall worship God according to the dictates of his own conscience?" What say ye, ye Saints--ye who are exiles in the land of liberty? How came you here? Can you in this land of equal right return in safety to your possessions in Missouri? No. You are exiles from thence, and there is no power, no voice, no arm to redress your grievance. Is this the gracious boon for which your fathers fought and struggled and died? Shades of the venerable dead, could you but gaze upon this scene, and witness tens of thousands of Americans in exile on Columbia's soil--if pity could touch your bosoms, how you would mourn for the oppressed! If indignation, how would you curse the heartless wretches that have so desecrated and polluted the temple of liberty? "How has the gold become dim, and the fine gold, how has it changed." Let it not be told among the monarchs of Europe, lest they laugh and say, "Ha; so would we have it." Ye Saints, never let it go abroad that ye are exiles in the land of liberty, lest ye disgrace your republic in the eyes of the nations of the earth; but tell it to those who robbed and plundered and refused to give you your rights. Tell your rulers that all their deeds of fame are tarnished, and their glory is departed. {295} Are we now, indeed, in a land of liberty, of freedom, of equal rights? Would to God I could answer, Yes. But no, no, I cannot! They have robbed us, we are stripped of our possessions, many of our friends are slain, and our government says, "Your cause is just, but we can do nothing for you." Hear it, ye great men, we are here in exile! Here are thousands of men in bondage in a land of liberty--of freedom! If ye have any patriotism, shake off your fetters and come and proclaim us free, and give us our rights. I speak of this government as being one of the best or governments--as one of the greatest and purest; and yet, what a melancholy picture! O ye venerable fathers who fought for your liberty, blush for your children, and mourn, mourn over your country's shame! We are now talking about a government which sets herself up as a pattern for the nations of the earth, and yet, oh, what a picture! If this is the best, the most patriotic, the most free, what is the situation of the rest? Here we speak with national pride of a Washington, a LaFayette, a Monroe and a Jefferson, who fought for their liberties, achieved one of the greatest victories ever won; and scarcely has one generation passed away before fifteen thousand citizens petition government for redress of their wrongs, and they turn a deaf ear to their cry. Let us compare this with the Church of Christ. Fourteen years ago a few men assembled in a log cabin; they saw the visions of heaven, and gazed upon the eternal world; they looked through the rent vista of futurity, and beheld the glories of eternity; they were planting those principles which were concocted in the bosom of Jehovah; they were laying a foundation for the salvation of the world, and those principles which they then planted have not yet begun to dwindle; but the fire still burns in their bones; the principles are planted in different nations and are wafted on every breeze. When I gaze upon this company of men, I see those who are actuated by patriotic and noble principles, who will stand up in defense of the oppressed, of whatever country, nation, color or clime. I see it in their countenances. It is planted by the Spirit of God. They have received it from the great Elohim, and all the power or influence of mobs, priestcraft or corrupt men cannot quench it. It will burn. It is comprehensive as the designs of God, and as expansive as the universe and reaches to all the world. No matter whether it was an Indian, a negro, or any other man or set of men that are oppressed, you would stand forth in their defense. I say unto you, continue to cherish those principles. Let them expand. And if the tree of liberty has been blasted in this nation--if it has been gnawed by worms, and already blight has overspread it, we {296} will stand up in defense of our liberties, and proclaim ourselves free in time and in eternity. The choir, by request, sang, "O stop and tell me, Red Man." After prayer by Elder John P. Greene, the meeting was adjourned for one hour. Footnotes: 1. The object of his mission was to assist Elders Orson Pratt and John E. Page in getting President Smith's Memorial, asking to be appointed "a member of the U. S. Army" and to be authorized to raise one hundred thousand armed volunteers to police the inter-mountain and Pacific coast west from Oregon to Texas. {297} CHAPTER XIII. CONFERENCE OF THE CHURCH, APRIL, 1844, CONTINUED--ADDRESS OF PATRIARCH HYRUM SMITH--THE BUILDING OF THE TEMPLE. _Saturday, April 6, 1844, [Conference Report Continued_.] The President arrived at the stand at half-past two o'clock, p.m. The choir sang a hymn; after which prayer by Elder John P. Greene, when the choir sang another hymn. Elder Rigdon resumed his history of the Church. A little before five o'clock the assembly was dismissed without ceremony, until next morning, on the appearance of a shower. The people had scarcely time to retire before a heavy shower of rain, wind, thunder and lightning followed. A splendid double rainbow seen in the heavens. _Sunday, 7_.-- Very pleasant morning. The President arrived at ten o'clock, the largest congregation ever seen in Nauvoo having assembled. The choir sang the hymn, "Ye slumbering nations that have slept." President Rigdon offered an affectionate appeal for the prayers of the Saints on behalf of the sick, and then prayer by Elder George J. Adams. Choir sang the hymn, "The Spirit of God like a fire is burning," &c. _President Joseph Smith_. The Mayor requested the people to keep good order, and observed to the police, who were round the outskirts of the congregation to keep order, "Policemen, I want you to exercise your authority; and don't say you can't do anything for us, for the constitutional power calls you to keep good order, and God Almighty calls you, and we command you to do it." Elder Sidney Rigdon arose and continued his subject of yesterday. Choir sang. Benediction. Intermission. {298} During the intermission, thirty-five were baptized in the Mississippi river for the remission of their sins. _Address of Elder Hyrum Smith, Patriarch to the Church_. _At 2 o'clock p. m._ Patriarch Hyrum Smith arrived at the stand, and said he wanted to say something about the temple. "We want 200,000 shingles, as we shall resume the work on the Temple immediately. All who have not paid their tithing, come on and do it. We want provisions, money, boards, planks, and anything that is good; we don't want any more old guns or watches. I thought some time ago I would get up a small subscription, so that the sisters might do something. In consequence of some misunderstanding, it has not gone on as at first. It is a matter of my own; I do not ask it as a tithing. I give a privilege to any one to pay a cent a week, or fifty cents a year. I want it by next fall to buy nails and glass. It is difficult to get money. I know that a small subscription will bring more than a large one. The poor can help in this way. I take the responsibility upon myself, and call again upon the sisters. I call again until I get about $1,000. It only requires two thousand subscribers. I have sent this subscription plan to England and the branches. I am not to be dictated to by any one except the Prophet and God. I want you to pay in your subscriptions to me, and it shall always be said boldly by me, the sisters bought the glass in that house, and their names shall be written in the Book of the Law of the Lord. It is not a tax, but a free will offering to procure something which shall ever be a monument of your works. No member of the Relief Society got it up. I am the man that did it. They ought not to infringe upon it. I am not a member of the Female Relief Society! I am one of the committee of the Lord's House. I wish to accomplish something, I wish all the Saints to have an opportunity to do something. I want the poor with the purse of five dollars to have a chance. The widow's two mites were more in the eyes of the Lord than the purse of the rich; and the poor woman shall have a seat in the house of God--she who pays her two mites as well as the rich, because it is all she has. I wish to have a place in that house. I intend to stimulate the brethren. I want to get the roof on this season. I want to get the windows in, in the winter, so that we may be able to dedicate the House of the Lord by this time next year, if nothing more than one room. I will call upon the brethren to do something. I cannot make a comparison between the House of God and anything now in existence. Great things are to grow out of that house. There {299} is a great and mighty power to grow out of it. There is an endowment. Knowledge is power. We want knowledge. We have frequently difficulties with persons who profess to be Latter-day Saints. When the sacrament will be administered in the Lord's House it will do away with a great deal of difficulty that is now in existence. If we can have a privilege and confess our faults unto God and one another every Sabbath day, it will do away with these. * * * You sisters shall have a seat in that house. I will stand on the top of that pulpit and proclaim to all what the sisters have done. When you offer up your sacraments every Sabbath, you will feel well a whole week; you will get a great portion of the Spirit of God, enough to last you a week--and you will increase. We are now deprived of the privilege of giving the necessary instruction; hence we want a house. All the money shall be laid out for what you design it. It shall not be paid for anything else. I am one of the committee. The committee tells me the quarry is blockaded; it is filled with rock. The stone cutters are wanting work. Come on with your teams as soon as conference is over. It is not necessary for me to tell who will come and do it. I will prophesy that you will do it. There is not one in the city but what will do right if he knows it, with only one or two exceptions, and they are not worth notice. God will take care of them, and if He doesn't, the devil will. I described them once, and you will always know them while you see them. They will keep hopping till they hop out of town. Some of them are tree toads, who climb the trees and are continually croaking. We are now the most noble people on the face of the globe, and we have no occasion to fear tadpoles. We are designated by the All-seeing Eye to do good, not to stoop to anything low. We are apt to suffer prejudice to get into our hearts on hearing reports. We never should allow it--never should pass our judgment until we hear both sides. I will tell a Dutch anecdote: A certain Dutchman had a case brought before him, and heard one side, and he gave in his decision--"Sure you have got the case;" and when the other party brought their witnesses, he said again, "Sure, you have got the case, too." If you hear of any one in high authority, that he is rather inclined to apostasy, don't let prejudice arise, but pray for him. God may feel after him, and he may return. Never speak reproachfully nor disrespectfully; he is in the hands of God. I am one of those peacemakers who take a stand above these little things. It has been intimated we should have investigations this conference. Do you think I would trouble this conference with it? If I have a difficulty with a man, I will go and settle it. Let them settle their difficulties. There is not a man who has had a difficulty {300} who would trouble this congregation about it. We ask no favors; we can settle it ourselves. Don't think anything about persons who are on the eve of apostasy; God is able to take care of them. Let God judge, do your duty and let men alone. Never undertake to destroy men because they do some evil thing. It is natural for a man to be led, and not driven. Put down iniquity by good works. Many men speak without any contemplation; if they had given the matter a little contemplation it would not have been spoken. We ought to be careful what we say, and take the example of Jesus, cast over men the mantle of charity, and try to cover their faults. We are made to enlighten, and not to darken one another; save men, not destroy them. Do unto others what you would have them do unto you. It is well enough to root out conspiracy. Do not fear, but if you are in the right track, having God to guide you, He will save you; for God will save you, if He has to destroy the wicked so as by fire. I want to put down all false influence. If I thought I should be saved and any in the congregation be lost, I should not be happy. For this purpose Jesus effected a resurrection. Our Savior is competent to save all from death and hell. I can prove it out of the revelation. I would not serve a God that had not all wisdom and all power. The reason why I feel so good is because I have a big soul. There are men with small bodies who have got souls like Enoch. We have. We have gathered our big souls from the ends of the earth. The Gospel picks the big souls out of all creation, and we will get the big souls out of all the nations, and we shall have the largest city in the world. We will gather all the big souls out of every nation. As soon as the Gospel catches hold of noble souls, it brings them all right up to Zion. There is a thing called guiding star. The Gospel is similar. We will have a people great enough to be saved. Popery could not write what Enoch preached. He told the people that the Spirit of God took him up into a high mountain, showed him the distress of the people--the destruction of the world, and he said his heart swelled wide as eternity. But adherents of Popery could not receive anything as large as that, and every man-made society is just like them. Men's souls conform to the society in which they live, with very few exceptions, and when men come to live with the Mormons, their souls swell as if they were going to stride the planets as I stride the Republic of America. I can believe that man can go from planet to planet--a man gets so high in the mansions above. A certain good sister came to my house and she was troubled because she heard so many big things. She thought it weakened her faith. I {301} told her she had too much faith. She believed too much. I will tell you how you may know whether the thing is true or not. When any one comes to you with a lie, you feel troubled. God will trouble you, and will not approbate you in such belief. You had better get some antidote to get rid of it. Humble yourself before God, and ask Him for His Spirit and pray to Him to judge it for you. It is better not to have so much faith, than to have so much as to believe all the lies. Before this conference closes, I want to get all the Elders together. I shall make a proclamation. I want to take the line and ax and hew you, and make you as straight as possible. I will make you straight as a stretched line. Every Elder that goes from Nauvoo to preach the Gospel, if he preaches anything else, we will silence him through the public print. I want all the Elders to meet and to understand; and if they preach anything but the pure truth, we will call them home. At a quarter-past three p.m., President Smith having arrived, the choir sang a hymn. Elder Amasa Lyman offered prayer. President Joseph Smith delivered a discourse before twenty thousand Saints, being the funeral sermon of Elder King Follett. [Transcriber's note: page number jumps from 301 to 318 here in the original. This is a printer's error--there are no missing pages.] {318} CHAPTER XIV. GENERAL CONFERENCE FOR APRIL, 1844, CONCLUDED--THE ANNOUNCEMENT THAT THE WHOLE LAND OF AMERICA IS ZION--INSTRUCTIONS TO ELDERS SET APART FOR MISSIONS--A GENERAL CONFERENCE IN ENGLAND. _Monday, April 8, 1844.--[Conference Report Continued_.] At three-quarters past 9 a.m., President Joseph Smith took his seat on the stand and requested the choir to sing a hymn. He called upon Elder Brigham Young to read 1st Corinthians, 15th chapter, as his own lungs were injured. Elder Brigham Young said--to continue the subject of President Smith's discourse yesterday, I shall commence by reading the 15th chapter of 1st Corinthians, from an old Bible; and requested W. W. Phelps to read it. Prayer by Elder Brigham Young, after which the choir sang a hymn. _President Joseph Smith's Remarks--The Whole of America Zion_. President Joseph Smith said:--It is just as impossible, for me to continue the subject of yesterday as to raise the dead. My lungs are worn out. There is a time to all things, and I must wait. I will give it up, and leave the time to those who can make you hear, and I will continue the subject of my discourse some other time. I want to make a proclamation to the Elders. I wanted you to stay, in order that I might make this proclamation. You know very well that the Lord has led this Church by revelation. I have another revelation in relation to economy in the Church--a great, grand, and glorious revelation. I shall not be able to dwell as largely upon it now as at some other time; but I will give you the first principles. You know there has been great discussion in relation to Zion--where it is, and where the gathering of the dispensation is, and which I am now going to tell you. The prophets have spoken and written upon it; but I will make a proclamation that will cover a broader ground._ The whole of America is Zion itself {319} from north to south, and is described by the Prophets, who declare that it is the Zion where the mountain of the Lord should be, and that it should be in the center of the land._ When Elders shall take up and examine the old prophecies in the Bible, they will see it. The declaration this morning is, that as soon as the Temple and baptismal font are prepared, we calculate to give the Elders of Israel their washings and anointings, and attend to those last and more impressive ordinances, without which we cannot obtain celestial thrones. But there must be a holy place prepared for that purpose. There was a proclamation made during the time that the foundation of the Temple was laid to that effect, and there are provisions made until the work is completed, so that men may receive their endowments and be made kings and priests unto the Most High God, having nothing to do with temporal things, but their whole time will be taken up with things pertaining to the house of God. There must, however, be a place built expressly for that purpose, and for men to be baptized for their dead. It must be built in this the central place; for every man who wishes to save his father, mother, brothers, sisters and friends, must go through all the ordinances for each one of them separately, the same as for himself, from baptism to ordination, washings and anointings, and receive all the keys and powers of the Priesthood, the same as for himself. _I have received instructions from the Lord that from henceforth wherever the Elders of Israel shall build up churches and branches unto the Lord throughout the States, there shall be a stake of Zion. In the great cities, as Boston, New York, &c., there shall be stakes._ It is a glorious proclamation, and I reserved it to the last, and designed it to be understood that this work shall commence after the washings, anointings and endowments have been performed here. The Lord has an established law in relation to the matter: there must be a particular spot for the salvation of our dead. I verily believe there will be a place, and hence men who want to save their dead can come and bring their families, do their work by being baptized and attending to the other ordinances for their dead, and then may go back again to live and wait till they go to receive their reward. I shall leave my brethren to enlarge on this subject: it is my duty to teach the doctrine. I would teach it more fully--the spirit is willing but the flesh is weak. God is not willing to let me gratify you; but I must teach the Elders, and they should teach you. God made Aaron to be the mouth piece for the children of Israel, [1] and He will make me be god to you in {320} His stead, and the Elders to be mouth for me; and if you don't like it, you must lump it. I have been giving Elder Adams instruction in some principles to speak to you, and if he makes a mistake, I will get up and correct him. Elder G. J. Adams preached a discourse which occupied three hours, and which could be heard a great distance. President Joseph Smith turned over the conference into the hands of the Twelve. Choir sang a hymn. Prayer. President Hyrum Smith called the conference to order at twenty-five minutes to four p.m., and spoke to the assembly one hour and a half. He treated upon the subject of Elders preaching abroad. He said it was a matter of consequence that the Elders of Israel should know what they were about when they go to preach the Gospel. They should, like Paul, be ready to give a reason for the hope of their calling. When they are sent to preach the Gospel, they should preach the Gospel and nothing else, if they wish to stand approved themselves. The Elders are sent into the world to preach faith, repentance, baptism for the remission of sins, and the laying on of hands for the reception of the Holy Ghost and they should let the mysteries alone. God has commanded you to preach repentance to this generation; and if this generation will not receive the first principles of the Gospel and the Book of Mormon, they will receive nothing greater. Just go and do as you are told and God will bless you. It is the power of God that is going to convert the world, and nothing but the power of God. Every man who knows me knows that I have taught these principles from the beginning. It is the honest and pure in heart that will harken to the everlasting covenant. They are those who are noble and good; they will feed and clothe you and receive your testimony; and we want the Elders to gather out the good seed to Nauvoo. The day will come when you will see the wicked flee when no man pursueth. I want you to be wise as serpents and harmless as doves. Preach principles that will stand the test of ages; teach them good precepts and save souls, go forth as men of God, and you will find friends wherever you go. Drink deep of the Spirit of Truth and a great and mighty work shall be wrought in the world; hundreds {321} and tens of thousands shall flock to the standard and go up to Zion. Many other remarks were made by the speaker. After which Sidney Rigdon made a few remarks, and concurred in what Brother Hyrum had said. Twelve minutes to six, adjourned to April 9th, at eight o'clock, a.m. _Special Meeting of Elders_. _Tuesday, 9.--[Conference Report Continued]._ At 8 a.m., the Elders assembled at the stand, (President Brigham Young presiding,) and were addressed by Elder Amasa Lyman; after which: President Brigham Young said-- _Address of Brigham Young_. What has been given is correct; the speech and conduct of Elders one towards another is frequently wrong; one Elder will speak evil of another; and while you trample others you will sink yourself. A man has sinking principles; but if his feelings are elevated, he will build up others and build up himself. Just as sure as one Elder tries to build himself upon the destruction of another, he will surely sink himself. I would like to sit and hear the brethren teach for a week; but as business is pressing, we must hurry through. Preach repentance to this generation. Faith must go before repentance, and of course all men must follow the course and obey the laws and ordinances for the remission of sins, so as to receive the gift of the Holy Ghost, and then your mission is done. Let a man who goes into the vineyard build up all he can. If a man preaches anything in error, pray to God that no man may remember it any more. No Elder will correct another in public before unbelievers unless he has the sinking principle. I call all the Elders together to witness that I always use charity, for it covers a multitude of sins. _North and South America Zion_. Let us obey the proclamation of Joseph Smith concerning the Elders going forth into the vineyard to build up the Temple, get their endowments, and be prepared to go forth and preach the Gospel. You may build up Zion, and learn to be men, and not children. It was a perfect sweepstakes when the Prophet called North and South America Zion. Let us go to and build the Temple with all our might, that we may build up the kingdom when established and her cords lengthened. It is a perfect knock-down to the devil's kingdom. There is not a faithful Elder who cannot, if he is humble and diligent, build up the Church. There are many men who will give you large sums to build a {322} Stake of Zion where they live. It proves the words of the Prophet of the last days. The Priesthood is fitted to every capacity in the world. There are blessings and conditions in that Priesthood that suit every man. This will suit the condition of thousands, because it is as broad as the heavens, deep as hell, and wide as eternity. I am asked all sorts of questions about making gods and devils, and organizing the eternal worlds; but we could not get it precisely into our understandings so as to make them. The God we serve is the God of Abraham, Isaac, and Jacob. There is no need of breaking the law of the land if you keep the law of the Lord. I want a wife that can take care of my children when I am away, who can pray, lay on hands, anoint with oil, and baffle the enemy; and this is a spiritual wife. The sweepstakes is a perfect knock-down to the devil. We will build up churches and establish Zion and her stakes. This is a fire which, cannot be put out: it has spread far faster than ever it did before. If you kick us and cuff us, we will turn the world upside down, and make the cart draw the horse. We want to build the Temple and have the roof on this fall, in the name of Israel's God. There are hundreds of Elders who will sell their property to build up the Temple. Let us pay up our tithing. If there are any men who have not paid their tithing, they will not get in there. Let the branches send teams with provisions to work all the year. We are acquainted with the views of Gen. Smith, the Democrats and Whigs and all factions. It is now time to have a President of the United States. Elders will be sent to preach the Gospel and electioneer. The government belongs to God. No man can draw the dividing line between the government of God and the government of the children of men. You can't touch the Gospel without infringing upon the common avocations of men. They may have helps and governments in the Church, but it is all one at last. _Address of Hyrum Smith the Patriarch_. Patriarch Hyrum Smith said: I never knew a proclamation to be understood at once. President Brigham Young wished to draw the attention of the brethren, first to build the Temple and get your washings, anointings, and endowments; after that to build up branches throughout the nations. We must do all we can to build up the Temple, and after that to build churches. The gathering will continue here until the Temple is so far finished that the Elders can get their endowments; and after that the gathering will be from the nations to North and South America, which is the land of Zion. North and South America, are the symbols of the wings. The {323} gathering from the old countries will always be to headquarters, and I have no doubt this conference will do a great deal of good. We have every power and principle to teach the people. Say what God says, and say no more. Never deviate one fraction from what God tells you. Elder Rigdon's remarks were very correct. Give out the simple principles. A man never fails who only says what he knows; and if any man says more, and can't give reasons, he falls short. Preach the first principles of the Gospel--preach them over again: you will find that day after day new ideas and additional light concerning them will be revealed to you. You can enlarge upon them so as to comprehend them clearly. You will then be able to make them more plainly understood by those who teach, so that you will meet with scarcely any honest man but will obey them, and none who can oppose. Adduce sufficient reason to prove all things, and you can convert every honest man in the world. The knowledge of the Gospel of Jesus Christ is not prevalent in the world, although it is written in the Holy Book. You can prove it by the Holy Book they profess to believe in, and your arguments will be so strong and convincing, that people will hear and obey it by thousands. The Savior says that to you it is given to know the mysteries of God, but to the world it is not given. You have power; you are authorized to put down every foolish thing you hear. A wise man will put it out of existence as he goes along; for light cleaveth unto light, knowledge to knowledge, and intelligence to intelligence. We engage in the election the same as in any other principle: you are to vote for good men, and if you do not do this it is a sin: to vote for wicked men, it would be sin. Choose the good and refuse the evil. Men of false principles have preyed upon us like wolves upon helpless lambs. Damn the rod of tyranny; curse it. Let every man use his liberties according to the Constitution. Don't fear man or devil; electioneer with all people, male and female, and exhort them to do the thing that is right. We want a President of the U. S., not a party President, but a President of the whole people; for a party President disfranchises the opposite party. Have a President who will maintain every man in his rights. I wish all of you to do all the good you can. We will try and convert the nations into one solid union. I despise the principle that divides the nation into party and faction. I want it to grow up like a green bay tree. Damn the system of splitting up the nation into opposite belligerent parties. Whatever are the rights of men guaranteed by the Constitution of these United States, let them have them. Then, if we were all in union, no one dare attempt to put a warlike foot on our soil. I don't like to see the rights of Americans trampled down. I am opposed to the policy of all such persons as would allow Great Britain {324} or any other power to take from us Oregon or any portion of our national territory; and damn all who attempt it. Lift up your voices like thunder: there is power and influence enough among us to put in a President. I don't wonder at the old Carthaginian lawyer being afraid of Joseph Smith being elected. [A unanimous vote was passed by the immense assembly for Joseph Smith to be the candidate for the next President.] _Address of Heber C. Kimball_. Elder Heber C. Kimball arose and said--What Brother Hyrum has told you is God's truth, and will eventually come to pass. As he was making his observations to the Elders, it made me think of the first time that I went out into the vineyard to preach. I dwelt on one subject till it branched like unto a tree that was cultivated, until the branches shot forth in all directions. Suppose you had only one seed to plant, and that seed was an acorn, and you spend your time in cultivating it till it comes forth a great and mighty tree, branching forth with many branches, and bearing fruit abundantly after its own kind. So it is with the first principles of the Gospel, they branch out in all directions, unfolding new light continually. They are eternal principles. I never preached anything else but the first principles. When first we went to England, we preached nothing else, and never even touched on the gathering, as there was no place of gathering, the Church having been driven from Jackson County and also from Kirtland, and the Prophets, Patriarchs, Apostles and Saints were wandering in the wilderness seeking for a home; but as soon as the people were baptized and received the Holy Ghost, the most of them had the spirit of prophecy, and prophesied of coming to this land, as being the land of Zion; and the time would come that they should come here. Yet we never taught the doctrine of the gathering or Book of Doctrine and Covenants. If you tell the people to stay, they will gather here stronger than ever. If you want to cut anything off, you should know how to restore. You should never cut off the ears of the people until you are able to make them others. It is no matter what way you convert them so you do convert them to believe the doctrines of the very Bible they have always professed to believe. It is no use attempting to teach them other things until you can make them believe the principles contained in the Bible which they have been taught to reverence and believe from their infancy. It teaches the gathering and all the principles of the Gospel necessary to be taught to the unbelieving world. This is the thrashing floor, where the wheat is gathered to be thrashed. There are a great many green heads, and they of course have to be pelted a little harder. After the {325} wheat is thrashed, it has to go through the fanning-mill, and then the screen, and then the smut-mill; then it has to be ground and to be bolted: but many bolt away and leave. If you get a cudgeling, don't be mad, for your heads are green. We are going to arrange a plan for Conferences, and we design to send Elders to all the different States to get up meetings and protracted meetings, and electioneer for Joseph to be the next President. A great many of the Elders will necessarily have to leave their families, and the mothers will have to assume the responsibility of governing and taking care of the children to a much greater extent than when their husbands were at home. I therefore exhort them to be humble, faithful, and diligent, seeking to the Lord for wisdom to rear up their children in righteousness and prepare them to roll on the work of the Lord when their fathers shall have been worn out in the ministry. The mothers, therefore, are the persons who will more or less have to train the children. Twenty minutes to 11: A call was made for the volunteers to go preaching to pass out to the green. A great company moved out and returned to the right of the stand, and were numbered 244. Twenty minutes to 1: Adjourned for one hour. Met according to adjournment. The names of the volunteers were called, and places assigned to each. _Brigham Young's Instruction to the Elders_. President Brigham Young said: Take care of yourselves, be wise, be humble, and you will prosper. I curse all who degrade themselves with corruption and licentiousness, as many have done. Magnify your calling, keep yourselves pure and innocent, and your path shall be clear as the horizon. We have all manner of prejudices to contend with. We thank God for the Gospel, the Book of Mormon, and the Temple, and sing glory to God; and yet there are characters among us who from mere covetousness will squeeze a sixpence two inches long, and we have all their iniquity to bear. We have the honor to be the first fruits of this dispensation, and have to contend with floods of oppression. Go humbly and prayerfully, trusting and believing in God, and what you desire to do you will accomplish. Cease not to ask the Father what you shall do, and He will give you the Spirit. You know not the day of your visitation. What is asked for in the name of Jesus Christ will be granted. J. C. Bennett's power fell like the lightning. God was asked not to let Joe Duncan be governor, and it was so. We asked the Lord to deliver us from Governor Reynolds, of Missouri; and he shot himself, and has {326} gone to hell. As for Squire Warren, of Quincy, it takes two of him to make a shadow. The Lord is cutting off the bitterest branches. Look at the explosion of the big gun on board of the _Princeton_ war-steamer at Washington. God will deliver His faithful Saints. You will be innocent, and do a good work: you will come back, and bring your sheaves with you, rejoicing. Every man has the privilege of practicing godliness and virtue, and of manifesting himself as a servant of the Most High God. Doctor Foster lost his money by gambling, and joined blacklegs. Those men who say there is evil in the Church are evil themselves. This doctrine is the best for any man to practice, and will do him good. Ask of God that you may have wisdom to do all things. If you hear anything of an Elder preaching false doctrine, ask of God in full faith that it may be taken off the minds of the people. A contribution was taken up for President Joseph Smith, $100 was raised, and another $100 loaned. [Sidenote: Comment of President Smith on the Conference.] _Tuesday, April 9th, [Continued]:--_The weather has been beautiful for the conference; and they have been the greatest, best, and most glorious five consecutive days ever enjoyed by this generation. Much good was done. Many spectators were present from Quincy, Alton, Warsaw, Fort Madison, and other towns. When we consider the immense number present, and the good order that was preserved, it speaks much in favor of the morality of the city. In the afternoon I rode out with Emma, Dr. Goforth, and others to the mound. The peach trees look beautiful. The Mayor and Marshal received a notification to produce docket and other papers in case of O. F. Bostwick, before the circuit court at Carthage; also a similar notification to produce papers in case of Amos Davis, appealed before Circuit Court. _A General Conference in England Beginning April 6th, and Continuing Until April 9th, 1844_. According to previous announcement, the general conference of the various branches of the Church of Jesus Christ of Latter-day Saints, commenced its sittings in the Music Hall, Liverpool, on the 6th of April, {327} 1844, Elder Reuben Hedlock, president of the mission, presiding, and Elder J. S. Cantwell, acting as clerk. _Morning Session_. After opening meeting by singing and prayer, it was voted unanimously that Elder Reuben Hedlock preside over the conference and that Elder J. S. Cantwell, act as clerk. The number of officers present at the opening are as follows:--High Priests, 10; Elders, 23; Priests, 5; Teachers, 3; Deacons, 2. The representation of the various conferences was then called for:-- Manchester Conference represented by Elder Charles Miller, including the branches of Manchester, Stockport, Ashton, Duckenfield, Newton Moor, Mottram, Bolton, Edgeworth Moor, Edgerton, Leith, Chewmoor, Breightmet Fold, Bradshaw, Tottington, Summerseat, Bury, Haslingden, Royton, Oldham, Rochdale, Eccles, Pendlebury, Heatons, Ratcliffe, Halfare, Crossmoor, Didsbury, Middleton, Crompton Fold, Marble Bridge, Ashworth Tops, Vale House. Comprises 1583 members, 2 High Priests, 41 Elders, 100 Priests, 56 Teachers, 19 Deacons. Baptized since last general conference, 194. Liverpool Conference represented by Elder Mitchelson, including Liverpool, the Isle of Man, Chester, part of Wales, Warrington, St. Helens, and Graseby. Comprises 596 members, 3 High Priests, 29 Elders, 39 Priests, 19 Teachers, 11 Deacons. Baptized since last general conference, 107. Preston Conference represented by Elder John Banks, including Preston, Lancaster, Kendal, Brigsteer Holme, Heskin, Hunter's Hill, Euxton, Leyland, Southport, and Longton. Comprises 594 members, 1 High Priest, 16 Elders, 23 Priests, 17 Teachers, 4 Deacons. Baptized since last general conference, 21. London Conference represented by Elder John Cairns, including London, Newbury, Woolwich, Dover, and Luton. Comprises 324 members, 1 High Priest, 11 Elders, 21 Priests, 5 Teachers, 5 Deacons. Baptized since last general conference, 47. Macclesfield Conference represented by Elder Galley, including Macclesfield, Bollington, Middlewich, Northwich, Plumbley, and Crewe. Comprises 219 members, 1 High Priest, 10 Elders, 22 Priests, 14 Teachers, 7 Deacons. Baptized since last general conference, 15. Birmingham Conference represented by Elder Crook, including Birmingham, Gritsgreen, Oldbury, Wolverhampton, Dudley, Brittlelane, Bilston, Kidderminster, Leamington, Bloxwich, Stratford-upon-Avon, Catthorpe, Westbromwich, Penydarren, Abersychan, Beaufort, Rumny, Tredegar, Merthyr Tydvil, Aberdare. Comprises 707 members, {328} 38 Elders, 49 Priests, 27 Teachers, 12 Deacons. Baptized since last general conference, 200. Wooden Box represented by Elder Robert Crook, including Wooden Box, Dunstall, Branstone, Barton, and Colebille. Comprises 96 members, 9 Elders, 10 Priests, 6 Teachers, 5 Deacons. Baptized since last general conference, 60. Staffordshire Conference represented by Elder George Simpson, including Burslem, Hanley, Stoke-upon-Trent, Newcastle, Baddely Edge, Bradley Green, Knutton Heath, Longton, Coxbank, Prees, Tunstall, Leek, Longport, Hassell Green, Allsager's Bank. Comprises 370 members, 1 High Priest, 29 Elders, 48 Priests, 20 Teachers, 11 Deacons. Edinburgh Conference represented by Elder George P. Waugh, including Edinburgh, Wemyss, Sterling, and Pathead. Comprises 330 members, 11 Elders, 16 Priests, 7 Teachers, 3 Deacons. Baptized since November, 1843, 37. Garaway Conference represented by Elder Blakey, including Garaway, Llanfoist, Buckle, Ewaisharold, Llanthony, and Llanvano. Comprises 172 members, 4 Elders, 9 Priests, 8 Teachers, 1 Deacon. Glasgow Conference represented by Elder James Houston, including Glasgow, Paisley, Kilbirnie, Bridge of Weir, Thorny Bank and Shaws, Campsie, Renfrew, Greenock, Ayr, Bonhill, Balfrone, Johnstone, Airdrie, Irvine, and Calry. Comprises 833 members, 1 High Priest, 26 Elders, 39 Priests, 30 Teachers, 19 Deacons. Sheffield Conference represented by letter, including Sheffield, Woodhouse, Dennington, and Brampton. Comprises 201 members, 5 Elders, 9 Priests, 5 Teachers, 3 Deacons. Bradford Conference represented by Elder William Speakman, including Bradford, Idle, Leeds, Doncaster. Comprises 206 members, 9 Elders, 15 Priests, 8 Teachers, 6 Deacons. Baptized since last general conference, 44. Ireland represented by Elder Sloan, including Hillsborough, Crawfordsburn, and Melusk. Comprises 52 members, 5 Elders, 1 Priest, 1 Teacher. Lincolnshire Conference represented by letter. Comprises 27 members, 2 Elders, 2 Priests, 1 Teacher, 1 Deacon. Baptized since last general conference, 17. Worcestershire Conference represented by Elder Thomas Smith, including Earls Common, Pinvin, Flyford Flavel, Worcester, Bromsgrove, Randan Woods, Barford, St. John's, and Milton. Comprises 140 members, 6 Elders, 10 Priests, 3 Teachers, 3 Deacons. Baptized since last general conference, 28. Clitheroe Conference represented by Elder William Snalam, including {329} Clitheroe, Chatburn, Downham, Waddington, Ribchester, Chaigley, and Settle. Comprises 299 members, 16 Elders, 22 Priests, 18 Teachers, 4 Deacons. Baptized since last general conference, 14. Leicester Conference represented by Elder Thomas Margetts, including Leicester and Nottingham. Comprises 127 members, 5 Elders, 10 Priests, 1 Teacher, 2 Deacons. Cheltenham Conference represented by letter, consisting of 18 branches. Comprises 532 members, 17 Elders, 30 Priests, 13 Teachers, 5 Deacons. Baptized since last General Conference, 90. Bath represented by letter, comprising 31 members, 1 Elder, 2 Priests. Wolverton represented by letter. Comprises 8 members, 1 Elder, 2 Priests. Carlisle represented by letter. Comprises 160 members, 8 Elders, 19 Priests, 8 Teachers, 3 Deacons; and contains four branches. Littlemoor represented by letter. Comprises 6 members, 1 Priest. Bedfordshire Conference represented by letter, including 12 branches Comprises 184 members, 14 Elders, 20 Priests, 9 Teachers, 2 Deacons. The number of members and authorities of each conference being ascertained as nearly as possible, it was determined that the delegates should represent the condition of each conference, and what alterations or measures were necessary to be adopted for the well being of each other. Elder Charles Miller having remarked that he had been challenged to discussion, and had accepted it, it led to some remarks from Elder Ward as to the very little good effected in general by discussions; and that it was beneath the servants of God to turn aside from the path of duty to wrangle and dispute like the people of the world; and that while the professors of modern religion were in a manner devouring each other, the path of the Saints ought to be onward in the proclamation of the principles of truth. Elder Hedlock agreed with the remarks of Elder Ward, and stated that they were in perfect accordance with the advice of the First Presidency, and that the evil ought to be guarded against as much as possible. [The remaining sessions of the conference were devoted to hearing reports from the several conferences comprising the mission, giving instruction relative to ordaining men to the ministry, and the manner of conducting the ministry of the Church to make it effective. Among other items of interest was a communication from the Twelve in Nauvoo making the nomination of Elders Reuben Hedlock and Thomas Ward to preside over the British Mission, which nomination was accepted by the conference, and these brethren were unanimously {330} sustained as the presidency of the mission. The publication of the _Millennial Star_ had been ordered suspended by the Twelve, but the conference voted by unanimous acclamation that this conference request the quorum of the Twelve to permit the continued publication of that periodical. The minutes of the conference state that--] "Elder Hedlock addressed the assembly on the subject of the publications, and was desirous of taking the sense of that meeting on the same. It was true that the quorum of the Twelve had advised that the publication of the _Millennial Star_ be stopped, and had given him authority to publish a circular as occasion might require; but he believed most sincerely that the stoppage of the _Star_ would have a most injurious tendency. "Several having spoken to the same effect, Elder Ward remarked that, if a publication was to be issued at all, it appeared trifling with the interest of the cause to change the name, inasmuch as the office had received the name of the _Millennial Star_ Office, and many letters came to them with that address." [Then followed the action of the conference upon the subject noted above. Permission must have been given soon afterwards to renew the publication of the _Star,_ since it missed but one issue, that of May, 1844.--it was then published monthly. See vols. v and vi.] Footnotes: 1. The scripture alluded to in the text is as follows:--Moses pleaded to be excused from the appointment to deliver Israel on the plea that he was not eloquent; whereupon the Lord said: "Is not Aaron the Levite thy brother? I know that he can speak well. And also, behold, he cometh forth to meet thee; and when he seeth thee, he will be glad in his heart. And thou shalt speak unto him, and put in his mouth; * * * And he shall be the spokesman unto the people: * * * * he shall be to thee instead of a mouth, and thou shalt be to him instead of God" (Exodus iv:14-16.) Somewhat later this passage occurs: "And the Lord said unto Moses, See, I have made thee a god to Pharaoh; and Aaron thy brother shall be thy prophet" (Exodus vii:1.) {331} CHAPTER XV. DIFFICULTIES WITH THE HIGBEES AND FOSTERS--CONFERENCES APPOINTED BY THE TWELVE THROUGHOUT THE UNITED STATES--INSTRUCTIONS TO REUBEN HEDLOCK, PRESIDENT OF THE BRITISH MISSION--PREPARATIONS FOR ENLARGEMENT OF THE WORK--FRANCIS M. HIGBEE'S SUIT AGAINST PRESIDENT SMITH--THE PROPHET RELEASED. _Wednesday, April 10, 1844.--_The Twelve were in council arranging a plan for appointing conferences. _Thursday, 11.--_In general council in Masonic Hall, morning and afternoon. Had a very interesting time. The Spirit of the Lord was with us, and we closed the council with loud shouts of Hosanna! _Friday, 12.--_The Twelve met in council. Rode out with Brothers Parker and Clayton to look at some land. A conference was held at Cypry, Tuscaloosa County, Alabama. Elder Benjamin L. Clapp, president, and John Brown, clerk. Seven branches were represented, consisting of 192 members, 12 Elders, 5 Priests, 4 Teachers, and 2 Deacons, all in good standing. _Saturday, 13.--_At 10 a.m. met in City Council. George P. Styles was appointed City Attorney. I advise that the council take such a course as would protect the innocent: that in many cases the attorney would get his pay off the individual employing him; that the appointment would be a valuable consideration, and for one year a salary of $100 would be sufficient; perhaps $160 the next year, &c., increasing as the city increases; and if $100 would not satisfy, we had better have no attorney. "I would {332} rather give my services as counselor, &c., than levy a tax the people are not able to pay; and that every man ought to be willing to help prop the city by bearing a share of the burden till the city is able to pay a higher salary. My opinion is that the officers of the city should be satisfied with a very small compensation for their services. I have never received twenty-five dollars for my services; [as counselor] but the peace I have enjoyed in the rights and liberties of the city has been ample compensation." I suggested the propriety of inserting a clause in the ordinance to be made relating to the City Attorney, authorizing him to claim fees of parties in certain cases, and the small salary satisfy the attorney in cases where he can get no fees from his client. "I would rather be docked $100 in my salary than have the $200 given to the City Attorney by the city." I also proposed that the Council take into consideration the payment of the police; also proposed that a public meeting be called in each ward to see if they will not, then the council will take the case into consideration. At 1 p.m., the Municipal Court sat in the assembly room, where I asked Dr. R. D. Foster if he bore my expenses to Washington, or any part thereof. Foster replied he did not. I stated that Dr. Goforth had said that he was taken in a secret council when Foster told him he had paid my expenses. Dr. Foster replied he never had a secret interview with Dr. Goforth, and gave his version of the meeting. I then asked him--"Have I ever misused you any way?" Foster said--"I do not feel at liberty to answer this question, under existing circumstances?" I again asked him--"Did I ever misuse you?" He again replied--"I do not feel at liberty to answer under existing circumstances." I then asked--"Did I ever wrong you in deal, or personally misuse you in any shape?" {333} Foster said, "I do not feel at liberty to answer. I have treated you Christianly and friendly too, so far as I have had the ability." I then asked him to tell me where I had done wrong, and I will ask his forgiveness; for I want you to prove to this company by your testimony that I have treated you honorably. Foster then said--"I shall testify no further at present." I then asked Justice Aaron Johnson--"Did I ever make oath before you against Simpson?" He replied--"Not before the prosecution." I then told the whole story. Andrew Colton then came up before the Municipal Court on_ habeas corpus,_ and was discharged on the insufficiency of the papers. After which, I preferred the following charge before the High Council against Dr. Robert D. Foster "for unchristian-like conduct in general, for abusing my character privily, for throwing out slanderous insinuations against me, for conspiring against my peace and safety, for conspiring against my life, for conspiring against the peace of my family, and for lying." A charge was preferred against Harrison Sagers for teaching spiritual wife doctrine and neglecting his family, which was handed over to the High Council to act upon. At 2 p.m., Elder John Taylor delivered a political discourse. About 5 p.m., the _"Maid of Iowa"_ arrived at the Nauvoo House wharf, filled with passengers from England, led by William Kay. 210 souls started from Liverpool, and nearly all arrived in good health and spirits, one smaller company having previously arrived. _Sunday, 14.--_Rainy day. No meeting at the stand. I preached on board the _"Maid of Iowa_." Committee of the Council met in the afternoon at my office. {334} _Monday, 15.--_At home settling with Dan Jones for steamboat _"Maid of Iowa."_ She has returned in debt about $1,700. After much conversation and deliberation, I agreed to buy out Jones, by giving him property in the city worth $1,231, and assuming the debts. I rode out in the afternoon. The Twelve Apostles arranged the appointments for the general conferences in the United States as follows: Quincy, Ill.,...............................Sat. and Sun. May 4 and 5 Princess Grove, Ill.,....................... " " " 11 12 Ottowa, Ill.,............................... " " " 18 19 Chicago, Ill.,.............................. " " " 25 26 Comstock, Kalamazoo county, Mich.,.......... " " June 1 2 Pleasant Valley, Mich.,..................... " " " 8 9 Frankland, Oakland county, Mich.,........... " " " 15 16 Kirtland, Ohio,............................. " " " 22 23 G.A. Neal's six miles west of Lockport, N.Y.," " " 29 30 Batavia, N. Y.,............................. " " July 6 7 Portage, Alleghany county, N. Y.,........... " " " 13 14 Hamilton, Madison county, N. Y.,............ " " " 20 21 Oswego, N. Y.,.............................. " " June 29 30 Adams, Jefferson county, N. Y.,............. " " July 6 7 London, Caledonia county, N. Y.,............ " " June 15 16 Northfield, Washington county, ten miles of Montpelier, at Lyman Houghton's, N.Y., " " " 29 30 Fairfield, Essex Co, at Elder Tracy's, N. Y.," " July 13 14 Boston, Mass.,.............................. " " June 29 30 Salem, " ............................... " " July 6 7 New Bedford, Mass.,......................... " " " 13 14 Peterboro, N. H.,........................... " " " 13 14 Lowell, Mass.,.............................. " " " 27 28 Scarboro, Maine,............................ " " " 6 7 Vinal Haven,................................ " " " 13 14 Westfield, Mass.,........................... " " " 27 28 Farmington, Mass.,.......................... " " Aug. 3 4 New Haven, Conn.,........................... " " " 10 11 Canaan, Conn.,.............................. " " " 17 18 Norwalk, " ............................... " " " 24 25 New York City, N.Y.,........................ " " " 17 18 Philadelphia, Pa.,.......................... " " Aug. 31 Sep.1 Dresden, Weekly county, Tenn.,.............. " " May 25 26 {335} Eagle Creek, Benton county, Tenn.,..........Sat. and Sun. Jun 8 and 9 Dyer county, C. H.,......................... " " " 22 23 Rutherford county, C. H., Tenn.,............ " " July 20 21 Lexington, Henderson county, Tenn.,......... " " Aug. 3 4 New Albany, Clinton county, Ky.,............ " " June 29 30 Alquina, Fayette county, Ia.,............... " " " 1 2 Pleasant Garden, Ia.,....................... " " " 15 16 Fort Wayne, Ia.,............................ " " " 29 30 Northfield, Boon county, Ia.,............... " " July 13 14 Cincinnati, Ohio,........................... " " May 18 19 Pittsburgh, Pa.,............................ " " June 1 2 Leechburg, " ............................. " " " 15 16 Running Water Branch, Noxuble Co., Miss.,... " " " 1 2 Tuscaloosa, Ala.,........................... " " " 22 23 Washington City, D. C.,........Sept. 7, 8, 9, 10, 11, 12, 13, 14, 15. We also publish the names of the Elders who are appointed to the several states, together with their appointments. Those who are numbered with the figures 1 and 2 will take the presidency of the several states to which they are appointed. MAINE. J. Butterfield, 1st Jonathan H. Hale Elbridge Tufts, 2nd Henry Herriman S. B. Stoddard John Moon NEW HAMPSHIRE. W. Snow, 1st Harley Morley Howard Egan, 2nd Israel Barlow Alvin Cooley David Clough Sen. John S. Twiss, Calvin Reed Charles A. Adams, Chilion Mack Bethuel Miller Isaac Burton A. D. Boynton. MASSACHUSETTS. Daniel Spencer, 1st George Lloyd Milton F. Bartlett Orlando D. Hovey Daniel Loveland Nathaniel Ashby Joseph J. Woodbury Samuel P. Hoyt W. H. Woodbury Daniel W. Gardner John R. Blanchard {336} RHODE ISLAND. William Seabury, 1st Melvin Wilbur Thomas McTaggart CONNECTICUT. E. H. Davis, 1st Quartus S. Sparks VERMONT. Erastus Snow, 1st Warren Snow William Hyde Dominicus Carter Denman Cornish, Levi W. Hancock Jeremiah Hatch Alfred Cordon Martin Titus Charles Snow William Haight James C. Snow John D. Chase A. M. Harding Josiah H. Perry Isaac Houston Amos Hodges NEW YORK. C. W. Wandell, 1st William Newland Marcellus Bates, 2nd Allen Wait Truman Gillett William H. Parshall, A. A. Farnham C. H. Wheelock Edmund Ellsworth, Timothy B. Foote Gregory Bentley George W. Fowler Homer C. Hoyt Henry L. Cook Isaac Chase, William W. Dryer Simeon A. Dunn Elijah Reed Daniel Shearer Solon Foster James W. Phippin Hiram Bennett J. H. Van Natta Chandler Holbrook Samuel P. Bacon Lyman Hall Bradford W. Elliott William Felshaw J. R. G. Phelps Daniel Fisher Joseph P. Noble D. H. Redfield John Tanner Martin R. Tanner Thomas Fuller G. D. Goldsmith O. M. Duel Charles Thompson Samuel White B. C. Elsworth W. R. R. Stowell Archibald Bates William D. Pratt David Pettigrew Marcellus McKeown Ellis Eames Horace S. Eldredge {337} NEW JERSEY. Ezra T. Benson, 1st John Pack PENNSYLVANIA. D. D. Yearsley, 1st Wm. P. McIntyre Edson Whipple, 2nd Jacob Zundall John Duncan Orrin D. Farlin Stephen Post Henry Mouer G. W. Crouse G. Chamberlain Jacob Shoemaker Thomas Hess Stephen Winchester A. J. Glaefke Hyrum Nyman Henry Dean J. M. Cole James Downing Charles Warner. DELAWARE. John Jones Jonathan O. Duke Warren Snow Justus Morse MARYLAND. Jacob Hamblin Patrick Norris Lyman Stoddard. VIRGINIA. B. Winchester, 1st James Park S. C. Shelton, 2nd A. W. Whitney Geo. D. Watt, 3rd Pleasant Ewell Chapman Duncan W. E. Higginbottom Joseph King John F. Betts Peter Fife Alfred B. Lambson Robert Hamilton David Evans NORTH CAROLINA. A. McRae, 1st John Holt Aaron Razer, 2nd John Houston Thomas Guymon James Sanderson George Watt SOUTH CAROLINA. Alonzo LeBaron, 1st Ekells Truly John M. Emell William Smith William D. Lyman GEORGIA. Morgan L. Gardner Miles Anderson Isaac Beebe S. E. Carpenter {338} KENTUCKY. John D. Lee, 1st D. D. Hunt D. H. Rogers M. B. Welton Samuel B. Frost Horace B. Owens John O. Angus Joseph Holbrook Charles Spry Hiram W. Mikesell John H. Reid Garret W. Mikesell William Watkins TENNESSEE. A. O. Smoot, 1st J. J. Castell Alphonzo Young, 2nd J. A. Kelting W. W. Riley J. Hampton Amos Davis Alfred Bell L. T. Coon Armstead Moffitt Jackson Smith D. P. Rainey W. P. Vance James Holt H. D. Buys Warren Smith A. D. Young J. J. Sasnett Joseph Younger H. B. Jacobs G. W. Langley John L. Fullmer G. Penn Joseph Mount ALABAMA. B. L. Clapp, 1st L. D. Butler G. W. Brandon T. J. Brandon MISSISSIPPI. J. B. Walker Daniel Tyler Ethan Barrus. LOUISIANA. J. B. Bosworth, 1st John Kelly H. H. Wilson George Pew Wm. Nelson Lorenzo Moore ARKANSAS. A. A. Simmons J. A. McIntosh Darwin Chase Nathaniel Leavitt. OHIO. Lorenzo Snow, 1st William Batson L. Brooks, 2nd G. C. Riser Alfred Brown Clark Lewis J. J. Riser B. W. Wilson {339} J. Carroll A. W. Condit L. O. Littlefield Loren Babbitt J. M. Powers Elijah Newman Milo Andrus Milton Stow John Lovelace Edson Barney W. H. Folsom Hiram Dayton John Cooper Jacob Morris S. Carter Ezra Strong John Nichols J. M. Emmett David Jones Allen Tulley Nathaniel Childs P. H. Young Jesse Johnson S. P. Hutchins J. A. Casper J. H. Foster Joseph Rose Nathan T. Porter W. Brothers Ezra Vincent Jared Porter Lysander Dayton John W. Roberts INDIANA. Amasa Lyman, 1st U. V. Stewart G. P. Dykes, 2nd Washington Lemon A. L. Lamoreaux Edward Carlin Charles Hopkins L. D. Young F. M. Edwards Wm. Snow Salmon Warner Nathan Tanner F. D. Richards Wm. Martindale S. W. Richards Henry Elliott John Mackey A. F. Farr James Newberry John Jones Abraham Palmer Frederick Ott John G. Smith MICHIGAN. Charles C. Rich, 1st Wm. Savage Harvey Green, 2nd David Savage Thomas Dunn Graham Coltrin R. C. Sprague Samuel Parker Joseph Curtis Jeremiah Curtis Zebedee Coltrin C. W. Hubbard Reuben W. Strong S. D. Willard L. N. Kendall Wm. Gribble ILLINOIS. E. H. Groves, 1st Morris Phelps, 2nd {340} John Vance S. Mulliner H. Olmstead, Galena John Gould H. W. Barnes, do. Zenus R. Gurley Hiram Mott, Jefferson Hunt David Candland Jacob L. Burnham W. A. Duncan D. J. Kershner Wm. O. Clark N. Leavitt Almon Bathrick John Laurence P. H. Buzzard Nathan A. West Zachariah Hardy Levi Jackman John Hammond Abel Lamb G. W. Hickerson Howard Coray Daniel Allen Stephen Markham David Judah Levi Stewart Thomas Dobson James Graham James Nelson Timothy S. Hoit David Lewis Duncan McArthur MISSOURI. A. H. Perkins, 1st Wm. Coray John Lowry, 2nd O. M. Allen Wm. G. Rule Wm. H. Jordan WISCONSIN TERRITORY. S. H. Briggs FREE. F. Nickerson, 1st A. C. Nickerson L. S. Nickerson Those Elders who are numbered in the foregoing list to preside over the different states will appoint conferences in all places in their several states where opportunities present, and will attend all the conferences, or send experienced and able Elders, who will preach the truth in righteousness, and present before the people "General Smith's Views of the Powers and Policy of the General Government," and seek diligently to get up electors who will go for him for the Presidency. All the Elders will be faithful in preaching the Gospel in its simplicity and beauty, in all meekness, humility, long-suffering and prayerfulness; and the Twelve will devote the season to traveling, and will attend as many conferences as possible. Elder B. Winchester is instructed to pass through Mississippi, Alabama, Georgia, North and South Carolina and Virginia, to visit the churches, hold conferences, and preside over them. BRIGHAM YOUNG, President W. RICHARDS, Clerk of the Quorum of the Twelve. {341} _Tuesday, 16.--_Rode out to Brother Greenwood's, but he had not returned. Five p.m. had a long talk with Chauncey L. Higbee and Esq. Marr, in front of my house, and read to them Dr. A. B. Williams' and M. G. Eaton's affidavit before Esq. Wells. The Twelve Apostles met in council. _Wednesday 17.--_Rode out with Brother Heber C. Kimball and William Clayton to the steamboat landing. Remainder of the day at home. _Thursday, 18.--_Nine a.m. went into general council until noon and introduced J. W. Coolidge, D. S. Hollister, and added Lyman Wight's name. While at dinner I made mention of the report that Foster, Higbee,_ et al._ were paying someone's board at my table so as to catch something against me; so that, if the report is true, they may have something to carry back. Two to five thirty p.m. in council. [Sidenote: Excommunication of the Laws, Fosters, _et. al_.] At 6 p.m. Brigham Young, Willard Richards, John Taylor, George A. Smith, Heber C. Kimball, Wilford Woodruff, of the Twelve Apostles; Alpheus Cutler, Samuel Bent, George W. Harris, A. Johnson, William Marks, of the City Council; Charles C. Rich, Amasa M. Lyman, of the High Council; William W. Phelps, Newel K. Whitney, John Smith, John M. Bernhisel, Joseph Fielding, George J. Adams, Erastus Snow, Reynolds Cahoon, J. W. Coolidge, John Scott, John D. Lee, Levi W. Hancock, S. Williams, Jos. Young, John P. Greene, John D. Parker, Alexander McRae, George D. Watt, and William Clayton held a council and unanimously cut off Robert D. Foster, Wilson Law, William Law and Jane Law, of Nauvoo, and Howard Smith of Scott county, Illinois, from the Church of Jesus Christ of Latter-day Saints, for unchristian-like conduct; and their names were published in the_ Times and Seasons_. _Friday, 19.--_A company of about eighty Saints arrived. In the evening rode to the upper steamboat landing. {342} _Saturday, 20.--_Emma started for St. Louis to purchase goods. I rode out with Dr. Bernhisel and my boys Frederick and Alexander to the prairie, which is now very green. Elders Brigham Young and Wilford Woodruff rode to Lima and spent the night with Father Morley. _Sunday, 21.--_At home; rainy day. A meeting at the Stand. Elder Erastus Snow preached on "The Law of Nature." Elders Young and Woodruff attended a conference and preached to the Saints in Lima, where twenty-six Elders volunteered to go out preaching. Elder Kimball attended a conference at Ramus. _Monday, 22.--_All night lightning, thundering, raining, with strong east wind which continued through the day. The river very high; all the mills in the city stopped on account of the high water. This morning a man, who had put up at my house told me he wanted to see me alone. I went into my room with him, when he told me he was a prophet of God, that he came from Vermont, and he prophesied that this Government, was about to be overthrown, and the kingdom which Daniel speaks of was about to be established somewhere in the West, and he thought in Illinois. My brother William arrived from New Jersey with some forty or fifty Saints. I spent some time with him in the evening. Elders Young and Woodruff started for Nauvoo; but on account of a tremendous storm of hail and rain, they were glad to take shelter at Brother William Draper's where they spent the night. _Tuesday, 9.--_From 9 to 12 a general meeting of citizens friendly to my election, was held in the hall, to elect a delegate to go to the Baltimore Convention, to be held on the first Monday in May. D. S. Hollister was elected. {343} From 3 to 5 p.m. again assembled, and many speeches were made, &c.; and appointed the second Monday in May to hold a State Convention at Nauvoo. In the evening, visited Agnes, my brother Carlos' widow, and Dr. Richards, with Hyrum. _Wednesday, 24.--_Rode up to the steamboat landing, where we found Elder J. M. Grant, who introduced me to judge William Richards, of New Jersey, took him to Brother Winchester's. In the evening Brother Ezra Thayer, Dr. Richards, and Dr. Williams were in my room, and a man who boarded at the Masonic Hall. At their request, I gave them a history of the Laws' proceedings, in part, in trying to make a difficulty in my family, &c. Gave recommendations to Elders Amasa M. Lyman and D. S. Hollister. _Thursday, 25.--_Emma returned from St. Louis. A brother who works in the _St. Louis Gazette_ office came up at the same time, and wanted to know by what principle I got so much power, how many inhabitants and armed men we had, &c. I told him I obtained power on the principles of truth and virtue, which would last when I was dead and gone, &c. In general council from 10 till 12, and from 2 to 5, When they adjourned _sine die_, after appointing a State Convention to meet in Nauvoo on 17th May. The council then dispersed to go abroad in the nations. Instructed Dr. Richards to make out a writ of_ habeas corpus_ for Mr. Jeremiah Smith, of Iowa, who was expecting to be arrested by the U. S. Marshal for getting money which was due him, as he says, at Washington. A play on rational amusement was to commence this evening, but a most tremendous shower of rain and large hail from the southwest commenced about six p.m. which prevented it. The small creeks rose over four feet high, overflowed their banks, sweeping away fences, and doing considerable damage. {344} The Mississippi river is higher at this place than ever known by the oldest inhabitant. [Sidenote: Violence of the Fosters and Higbees.] _Friday, 26.--_At home. At 10 a.m. the Marshal went up on the hill to arrest Augustine Spencer for an assault on his brother, Orson Spencer, in his own house. Robert D. Foster, Charles Foster and Chauncey L. Higbee came down. Charles Foster drew a pistol pointed towards me, and threatened to shoot while standing on the steps of my office. I ordered him to be arrested and the pistol taken from him, when a struggle ensued, in which Charles Foster, Robert D. Foster and Chauncey L. Higbee resisted, and I ordered them to be arrested also, and I as the Mayor ordered the policemen to be called; then went on to try Augustine Spencer. He was fined $100, and required to give bonds in $100 to keep the peace for six months. He appealed the case at once to the Municipal Court. Robert D. Foster, Chauncey L. Higbee, and Charles Foster were also tried for resisting the authorities of the city. O. P. Rockwell sworn. Marshal John P. Greene sworn:--Said Dr. Foster swore by God that he would not assist the Marshal, and swore by God they would see the Mayor in hell before they would go; and that Charles Foster drew a pistol and presented at the Mayor, which was being wrested from him when Dr. Robert D. Foster interfered. Charles Foster and Chauncey L. Higbee said they would be G--d--d if they would not shoot the Mayor. They breathed out many hard threatenings and menacing sayings. They said they would consider themselves the favored of God for the privilege of shooting or ridding the world of such a tyrant (referring to the Mayor). Joseph W. Coolidge sworn, and confirmed the Marshal's testimony. Elbridge Tufts sworn, and confirmed the foregoing statements. {345} Robert D. Foster, Charles Foster and Chauncey L. Higbee were each fined $100. They immediately took an appeal to the Municipal Court. I issued a warrant for Robert D. Foster, on complaint of Willard Richards, for a breach of ordinance, in that Foster said to Richards; "You," shaking his fist in the doctor's face, "are another d--ned black-hearted villain! You tried to seduce my wife on the boat, when she was going to New York and I can prove it; and the oath is out against you." _Saturday, 27.--_A large company of gentlemen from St. Louis and other places on the river, called at the Mansion. After spending some time, they returned to the boat, but it was gone, when they again returned to the Mansion. At 9 a.m. the case of Dr. Robert D. Foster came up for trial before the Municipal Court. I had a conversation with Foster in which he charged me with many crimes, and said that Daniteism was in Nauvoo; and he used a great variety of vile and false epithets and charges. The court adjourned to Monday, the 29th at 9 a.m. Foster agreed to meet me on the second Monday in May, at the Stand, and have a settlement, and he would publish the result of it in the Warsaw papers. I told him if he did not agree to be quiet, and not attempt to raise a mob, I would not meet him; if he would agree to be quiet, I would be willing to publish the settlement in the _Neighbor_. But Foster would not agree to be quiet. I then told him I had done my duty; the skirts of my garments were free from his (Foster's) blood; I had made the last overtures of peace to him; and then delivered him into the hands of God, and shook my garments against him as a testimony thereof. I continued in the office some time afterwards in conversation, and then went into the big room and read in the_ Warsaw Signal_ a vile article against the Saints. {346} Elder Hiram Smith arrived from Liverpool accompanied by one hundred and fifty immigrating Saints. There was a meeting at the Stand at one o'clock, to give instructions to the Elders going out electioneering. They were addressed by President Rigdon and William Smith. Dr. Richards prosecuted Robert D. Foster for slander, &c. _Sunday, 28.--_At home. A beautiful clear day. My brother Hyrum preached at the Stand in the morning, and among other things, said the time will shortly come that when one man makes another an offender for a word, he shall be cut off from the Church of Jesus Christ. There were prophets before, but Joseph has the spirit and power of all the prophets. President Brigham Young also spoke very pointedly and very truly about Dr. Foster and others. Dr. Foster was cursed, and the people cried "Amen." Several persons were baptized in the river at the foot of Main street. There was a meeting of the Twelve Apostles, Seventies and others, in the Seventies' Hall, in the afternoon. Prayer meeting in the evening: the brethren prayed for the sick, a deliverance from our enemies, a favorable termination to lawsuits, &c., &c. I had been suddenly taken sick, and was therefore unable to attend. A conference of Elders assembled at Yelrome, or Morley Settlement, Lima, Isaac Morley presiding, when a quorum of High Priests was organized, consisting of thirty-one members. Horace Rawson president, Philip Gardner and Joseph S. Allen, his counselors, and James C. Snow, clerk. There was a meeting at Wilson Law's, near the sawmill, of those who had been cut off from the Church, and their dupes. Several affidavits which they had taken against me and others were read. William Law, Wilson {347} Law, Austin A. Cowles, John Scott, Sen., Francis M. Higbee, Robert D. Foster, and Robert Pierce were appointed a committee to visit the different families in the city, and see who would join the new church; _i.e._, as they had decided that I was a fallen prophet, &c.; and they appointed William Law in my place, who chose Austin Cowles and Wilson Law as his counselors. Robert D. Foster and Francis M. Higbee to be two of the Twelve Apostles, &c., &c., as report says. Elder James Blackeslee preached in the forenoon, bearing a faithful testimony of the truth of the work and my being a true prophet, and in the afternoon joined the "Anties." They chose Charles Ivins Bishop. A conference was held in Sheffield, England, representing 215 members, 7 Elders, 19 Priests, 5 Teachers, and 3 Deacons. _Monday, 29.--_At home; received a visit from L. R. Foster of New York, who gave me a good pencil case, sent me by Brother Theodore Curtis, who is now in New York; and the first words I wrote with it were, "God bless the man!" At 11 a.m., Robert D. Foster came up for trial. I transferred the case to Alderman William Marks. Foster objected to the jurisdiction of the court, also to an informality in the writ, &c. The court decided he had not jurisdiction. Esquire Noble, from Rock river, assisted the City Attorney. Esquire Patrick was present. I called a special session of the City Council at 3:30 p.m., when it was voted that W. W. Phelps take the place of John Taylor during his absence this season; also Aaron Johnson in place of Orson Hyde; Phineas Richards in place of Heber C. Kimball; Edward Hunter in place of Daniel Spencer; Levi Richards in place of Brigham Young as councilors in the City Council; and Elias Smith as alderman in place of George A. Smith. Lieutenant Williams filed his affidavit _versus_ Major-General {348} Wilson Law, and he was suspended from office to await his trial before a court-martial of the Nauvoo Legion for ungentlemanly conduct, &c.; and he was notified of his command in the Legion being suspended, and Charles C. Rich was notified to take command, and also notified seven officers to sit as a court-martial. William Law was suspended for trial about the same time. Steamer _Mermaid_ touched at Nauvoo House, landing at 5 p.m. for a short time when going down. John P. Greene published the following in the_ Neighbor:_ (Impression of May 1st.) _The Foster-Higbee Embroilment_. All is peace at Nauvoo, among the Saints: But, Mr. Taylor, I wish you to give the following outrage an insertion in the _Neighbor_, that the public mind may be disabused, and the disgrace and shame fall on those who have justly deserved it and merited the people's rebuke! On Friday morning, the 26th inst., I was informed by Mr. Orrin P. Rockwell that one Mr. Augustine Spencer had committed an assault on the person of Alderman Orson Spencer, and the Mayor of the city had sent for Augustine Spencer, and found him in Mr. Marr's law office, made him a prisoner, and informed him he must go with me to the Mayor's office, when he said he would not go. I then called upon Robert D. Foster, Chauncey L. Higbee, and Charles A. Foster to assist me in taking said Spencer to the Mayor's office; but they swore they would not, and used many threatening oaths and aspersions, saying they would see the Mayor and the city damned, and then they would not; but soon followed me and Mr. Augustine Spencer to the office door, when the Mayor ordered me to arrest these three men for refusing to assist me in the discharge of my duty; and when attempting to arrest them, they all resisted, and with horrid imprecations threatened to shoot. I called for help, and there not being sufficient, the Mayor laid hold on the two Fosters at the same time. At that instant Charles A. Foster drew a double-barrel pistol on Mr. Smith, but it was instantly wrenched from his hand; and afterwards he declared he would have shot the Mayor, if we had let his pistol alone, and also he would thank God for the privilege of ridding the world of a tyrant! Chauncey L. Higbee responded to Foster's threats, and swore that he would do it. {349} However, the three were arrested and brought before the Mayor, whereupon Orrin P. Rockwell, Joseph Coolidge, John P. Greene and E. Tufts testified to the amount of the above statements; upon which evidence the court assessed a fine of one hundred dollars to each of the above-named aggressors, who appealed to the Municipal Court. I wish the public to know who it is that makes insurrections and disturbs the peace and quiet of the people of the city of Nauvoo; and in order to do this I need only to tell the world that this Robert D. Foster is a county magistrate, and the same Robert D. Foster that was fined for gambling a few weeks since; and that this Chauncey L. Higbee is a lawyer and notary public of Hancock county, and the same Chauncey L. Higbee that was fined for insulting the city officers (the marshal and constable) when in the discharge of their official duties, a few weeks since. "When the wicked rule the people mourn, but righteousness exalteth any nation"--SOLOMON. J. P. GREENE, City Marshal. N. B.--We wish it to be distinctly understood that neither of the three above-named individuals are members of the Church of Latter-day Saints, but we believe Charles A. Foster is a Methodist.--J. P. G. _Tuesday, 30.--_At home counseling the brethren about many things; received much company, &c. In the afternoon in council with Hiram Clark and Brigham Young, at Brigham Young's house, on the affairs of the Church in England. A complaint was commenced against William and Wilson Law in the Masonic Lodge, &c. Sent notification to two more officers to sit in the court-martial on the trial of William and Wilson Law. The _Osprey_ steamer touched at the Nauvoo House landing in the evening. _Wednesday, May 1.--_Heavy rain and wind last night. At home counseling the brethren, and rode out a short time in the afternoon with a gentleman from Quincy. Elder Lyman Wight and Bishop George Miller arrived from the Pine country. Mr. Thomas A. Lyne, a tragedian from New York, assisted by George J. Adams and others, got up a theatrical exhibition in the lower room of the Masonic Hall, which was fitted {350} up with very tasteful scenery. They performed "Pizarro," "The Orphan of Geneva," "Douglas," "The Idiot Witness," "Damon and Pythias," and other plays with marked success. The Hall was well attended each evening, and the audience expressed their entire satisfaction and approbation. _Thursday, 2.--_Very windy all night, breaking down large trees; a thunder storm also. At home and counseling the brethren. Sent William Clayton to Wilson Law to find out why he refused paying his note, when he brought in some claims as a set-off which Clayton knew were paid, leaving me no remedy but the glorious uncertainty of the law. At 10 a.m. the _Maid of Iowa_ steamer started for Rock River for a load of wheat and corn to feed the laborers on the Temple. William Clayton and Colonel Stephen Markham started to attend court at Dixon, on the case of "Joseph Smith vs. Harmon T. Wilson and Joseph H. Reynolds." In the afternoon I rode to the prairie to sell some land, and during my absence Lucien Woodworth returned from Texas. Lieut. Aaron Johnson made the following affidavit; NAUVOO, May 2nd, 1844. STATE OF ILLINOIS, HANCOCK CO., CITY OF NAUVOO, ss Personally appeared before me, John Taylor, Judge-Advocate of the Nauvoo Legion, Aaron Johnson; and being duly sworn deposes and says that on or about the 28th day of April, 1844, at the dwelling house of Wilson Law in Nauvoo aforesaid, Colonel R. D. Foster, Surgeon-in-Chief, and Brevet Brigadier-General of said Nauvoo Legion, while talking about General Joseph Smith, said that General Smith kept a gang of robbers and plunderers about his house for the purpose of robbing and plundering, and he (Smith) received half the spoils; also that said General Joseph Smith tried to get him (Foster) to go and kill Boggs, with many other ungentlemanly and unofficer-like observations concerning said General Smith and others. AARON JOHNSON, 2nd Lieut., 1st Comp., 1st Regiment, 2nd Cohort, Nauvoo Legion. Personally appeared, Aaron Johnson, the signer of the above complaint, {351} and made oath the same was true according to the best of his knowledge and belief, the day and year above written before me. JOHN TAYLOR, Judge-Advocate of the Nauvoo Legion. _Friday, 3.--_At home giving advice to brethren who were constantly calling to ask for counsel. Several thunder showers during the day. In general council from 2 to 6, and from 8 to 10 p.m. Lucien Woodworth gave an account of his mission. Wrote a letter to Uncle John Smith, and requested him to attend general council next Monday. The following letter was written: _Letter: Brigham Young and Willard Richards to Reuben Hedlock--Instructions on Immigration Matters_. NAUVOO, May 3rd, 1844. _Elder Reuben Hedlock_: DEAR BROTHER--Your long communication by Elder Kay was received two weeks last Saturday, also the one by Elder Clark last Saturday, and we feel to thank you for the care you have taken to write us so particularly. We are glad to receive such communications, and wish you to continue the same course as opportunities present. The brethren have all had good passages (four ships). Elder Clark was only five weeks and three days to New Orleans. All things safe. All things are going on gloriously at Nauvoo. We shall make a great wake in the nation. Joseph for President. Your family is well, and friends generally. We have already received several hundred volunteers to go out electioneering and preaching and more offering. We go for storming the nation. But we must proceed to realities. The whisperings of the Spirit to us are that you do well to content yourself awhile longer in old England, and let your wife remain where she is. We hope the Temple may be completed, say one year from this spring, when in many respects changes will take place. Until then, who can do better in England than yourself! But we will not leave you comfortless; we will send Elders to your assistance. For three or four months we want all the help we can get in the United States; after which you may expect help. In the meantime you are at liberty to print as many _Stars_, pamphlets hymn books, tracts, cards, &c., as you can sell; and make all the money you can in righteousness. Don't reprint everything you get from Nauvoo. Many things are printed here not best to circulate in England. Select and write doctrine, and matter, (new) such as will be {352} useful to the Saints in England and new to us; so that when we exchange papers all will be edified. God shall give you wisdom, if you will seek to Him, and you shall prosper in your printing. We also wish you to unfurl your flag on your shipping office, and send all the Saints you can to New York, or Boston, or Philadelphia or any other port of the United States, but not at our expense any longer. We have need of something to sustain us in our labors, and we want you to go ahead with printing and shipping, and make enough to support yourself and help us a bit. You will doubtless find it necessary to employ Brother Ward. Keep all your books straight, so that we in the end can know every particular. Ship everybody to America you can get the money for--Saint and sinner--a general shipping-office. And we would like to have our shipping-agent in Liverpool sleep on as good a bed, eat at as respectable a house, keep as genteel an office, and have his boots shine as bright, and blacked as often as any other office-keeper. Yes sir; make you money enough to wear a good broadcloth, and show the world that you represent gentlemen of worth, character and respectability. We will by-and-by have offices from the rivers to the ends of the earth, and we will begin at Liverpool from this time and increase and increase and _increase_ the business of the office as fast as it can be done in safety, and circumstances will permit. Employ a runner, if necessary, and show the world you can do a better and more honorable business than anybody else, and more of it. Don't be afraid to blow your trumpet. We need not say, deal with everybody so that they will want to deal with you again, and make all the money you honestly can. Send no more emigrants on emigration books or _Star_ money. Temple orders for emigrants may be filled on Temple funds. Keep account of all moneys in their separate departments and favor us with a report occasionally. Sell the Books of Mormon the first opportunity, if it be at a reduced price, and forward the money by the first safe conveyance to Brigham Young. We will pay your wife as you requested in your letter, as soon as possible. We wish you to take care of yourself and family, and withal help us besides; and we have now put you in possession of means to do it. Let nobody know your business but the underwriters. Our wives know not all our business, neither does any wise man's wife know all things, for the secret of the Lord is with those that fear Him and do His business. A hint to the wise is sufficient. But we will add, if you want us to do anything for your wife, write us, and we will do it; but {353} keep our business from your wife and from everybody else. We are glad to hear a door is open in France, and sure we have no objections to your going over and preaching, &c.; but we think perhaps you will now find as much to do in England as you can find time to do it in; if not, go by all means. We are in hopes of sending a special messenger to France in a few days; if so, very likely he may call on you, and you pass over and give him an introduction: this would be pleasant for you all. Brother Hedlock, a word with you privately. Joseph said, last conference, that Zion included all North and South America; and after the Temple was done, and the Elders endowed, they would spread and build up cities all over the United States; but at present we are not to teach this doctrine. Nay, hold your tongue. But by this you can see why it is wisdom for the Saints to get into the United States--anywhere rather than stay in England to starve. The prophet has a charter for a dam from the lower line of the city to the island opposite Montrose, and from thence to the sand-bar above in the Mississippi. Could five, six or seven thousand dollars be raised to commence the dam at the lower extremity, and erect a building, any machinery might be propelled by water. The value of a steam-engine would nearly build the dam sufficient for a cotton-factory, which we much need. Start some capitalists, if you can: 'tis the greatest speculation in the world: a world of cotton and woollen goods are wanted here. We have proposed to Brother Clark to return to your assistance in the shipping business soon; also to enter into exchanges of goods and produce. Which he will do, he has not decided. What will hinder your doing a good business in shipping this season? Good? Yes, in competing with the first offices in the city, and by next season taking the lead, if not this! When the Saints get to New York, Boston, &c., let them go to work, spread abroad in the land, or come to Nauvoo, as they and convenient and have means, and when the season arrives, start again for New Orleans. Write soon after the receipt of this, and let us know the prospect. Tell the Saints, when they arrive in America, to make themselves as comfortable as they can, and be diligent in business, and not be over anxious if they cannot come to Nauvoo. They will find Elders in all the states who will be ready to give them instruction; and if they can gather something by the way by their industry to assist themselves with when they arrive here, it will be well for them. We have dropped the Nauvoo House until the Temple can be completed, and the Temple is going on finely. We have had an open winter and a forward spring. The Twelve are holding general conferences all over the United States. They will go East soon, and Brother Young {354} will write to you as soon as he gets the information to tell what house you can remit the book money to in New York. We shall have a State Convention at Nauvoo on the 17th inst.,--an election. A great many are believing the doctrine. If any of the brethren wish to go to Texas, we have no particular objection. You may send a hundred thousand there if you can, in eighteen months, though we expect before that you will return to receive your endowments; and then we will consult your interest, with others who may be going abroad, about taking their families with them. The kingdom is organized; and, although as yet no bigger than a grain of mustard seed, the little plant is in a flourishing condition, and our prospects brighter than ever. Cousin Lemuel is very friendly, and cultivating the spirit of peace and union in his family very extensively. William and Wilson Law, Robert D. Foster, Chauncey L. and Francis Higbee, Father Cowles, &c., have organized a new church. (Laws and Fosters were first cut off). William Law is Prophet; James Blakesley and Cowles, Counselors; Higbee and Foster of the Twelve. Cannot learn all particulars. Charles Ivins, Bishop; old Dr. Green and old John Scott, his counselors. They are talking of sending a mission to England, but it will probably be after this when they come among you. 'Tis the same old story over again--"The doctrine is right, but Joseph is a fallen prophet." Your brethren in the new covenant, BRIGHAM YOUNG, WILLARD RICHARDS. Elder Parley P. Pratt wrote from Richmond, Mass., as follows: _Letter: Parley P. Pratt to Joseph Smith et al., Denouncing Augustine Spencer_. _Dear Brother Joseph and Brother Orson Spencer, or whom it may concern_: This is to forewarn you that you have a snake in the grass--a base traitor and hypocrite in your midst, of whom perhaps you may not be fully aware. You may think these harsh terms, but I speak from good evidence and speak the truth. Mr. Augustine Spencer, brother to Elder Orson Spencer, has written a letter from Nauvoo, which is now going the rounds in this neighborhood, and is fraught with the most infamous slander and lies concerning Joseph Smith and others, and which is calculated to embitter the minds of the people who read or hear it. It affirms that Joseph Smith is in the habit of drinking, swearing, carousing, dancing all night, &c., {355} and that he keeps six or seven young females as wives, &c., and many other such like insinuations. At the same time he cautions the people to whom he writes to keep the letter in such a way that a knowledge of its contents may not reach Nauvoo, as he says he is on intimate terms and confidential friendship with the "Prophet Joe" and the Mormons, and that he hopes to get into office by their means. This is his own acknowledgment of his own baseness, imposition and hypocrisy. I have not seen the letter myself, but have carefully examined the testimony of those who have, and I have also seen and witnessed its baneful effect upon the people here. Now, I say to the Saints, Let such a man alone severely; shun him as they would the pestilence; be not deceived by a smooth tongue nor flattering words; neither accept of any excuse or apology until he boldly contradicts and counteracts his lying words abroad; but rather expose and unmask him in your midst, that he may be known and consequently become powerless, if he is not already so. I am well and expect to be in Boston tomorrow. I remain, as ever, your friend and brother, in the love of truth, P. P. PRATT. RICHMOND, MASS., May 3rd, 1844. _Saturday, 4.--_Rode out on the prairie to sell some land. The Stone work for four circular windows finished cutting for the middle story of the Temple. Elder Wilford Woodruff moved into his new brick house. A court-martial was detailed as follows: HEADQUARTERS NAUVOO LEGION May 4, 1844. _To Alanson Ripley, Sergeant-Major, 2nd Cohort, Nauvoo Legion_: You are hereby forthwith commanded to notify the following named officers of the Nauvoo Legion to assemble at the office of Lieut.-General Joseph Smith, on Friday, the 10th inst., at 9 o'clock a.m., as members of a court-martial detailed for the trial of Robert D. Foster, Surgeon-in-Chief and Brevet Brigadier-General of the Nauvoo Legion, on the complaint of Lieut. Aaron Johnson for unofficer-like and unbecoming conduct, and hereof fail not, and make returns of your proceedings to the President of the Court on the first day of its sitting--_viz_. Brig.-Gen. George Miller as President; Brevet Brig.-Gen. Hugh McFall, Brevet Brig.-General Daniel H. Wells, Brevet Brig.-Gen. John S. Fullmer, Colonel Jonathan Dunham, Colonel Stephen Markham, Colonel Hosea Stout, Colonel John Scott, Lieut.-Colonel John D. Parker, Lieut.-Colonel Jonathan H. Hale, Lieut.-Colonel Theodore Turley, as members of said court, and Colonel John Taylor as Judge-Advocate. {356} Also to summons Willard Richards and Aaron Johnson to appear at the same time and place as witnesses. Given under my hand the day and year above written. CHARLES C. RICH, Major-General N. L., Commanding. Dr. Richards wrote a letter, at President Brigham Young's request, to Reuben Hedlock. _Sunday, 5.--_At home. Rainy day. Elder Jedediah M. Grant preached at the Mansion at 2 p.m. A large company of friends at my house afternoon and evening, whom I addressed on the true policy of this people in our intercourse with the national government. A conference was held at Marsh Hill, (formerly Froom's Hill) England, comprising 681 members, 22 Elders, 43 Priests, 15 Teachers, 7 Deacons. _Monday, 6.--_Attended general council all day. Elder J. M. Grant was added to the council. Voted to send Almon W. Babbitt on a mission to France and Lucien Woodworth to Texas. Sidney Rigdon was nominated as a candidate for the Vice-Presidency of the United States. I had a warrant served on me by John D. Parker, issued by the clerk of the Circuit Court at Carthage, on the complaint of Francis M. Higbee, who had laid his damages at $5,000, but for what the writ does not state. I petitioned the Municipal Court for a writ of _habeas corpus,_ which I obtained. At 6 p.m. I was in conversation with Jeremiah Smith and a number of gentlemen, in my office on the subject of Emma's correspondence with Governor Carlin. Beautiful day. West wind. _Tuesday 7.--_Rode out on the prairie at nine a.m., with some gentlemen, to sell them some land. A tremendous thunder shower in the afternoon, with a strong wind and rain, which abated about sunset, and I stayed at my farm all night. Esquire Daniel H. Wells issued a writ of ejectment against all persons who had bought land of Robert D. {357} Foster on the block east of the Temple, Foster having given them warranty deeds, but not having paid for the land himself. An opposition printing press arrives at Dr. Foster's. The following notice was issued by the Recorder: STATE OF ILLINOIS, CITY OF NAUVOO. _To the Marshal of the said City, greeting_: You are hereby required to notify Phineas Richards, Edward Hunter and Levi Richards, that they have been elected members of the City Council of said city; and Elias Smith, that he has been elected Alderman of said city by said City Council; and the said Councilors and Alderman and Gustavus Hills are required to appear, receive their oath of office, and take seats in said Council on Saturday, the 8th of June, 1844, at 10 o'clock a.m., at the Council Chamber. By order of the Council. Witness my hand and corporation seal this 7th May, 1844. [L. S.] W. RICHARDS, Recorder. _Thursday, 8.--_Returned home. At 10 a.m. went before the Municipal Court on the case, "Francis M. Higbee _versus_ Joseph Smith." _The Prophet's Petition for Writ of Habeas Corpus_. MUNICIPAL COURT, CITY OF NAUVOO, ILLINOIS. Third day, regular term, May 8, 1844. Before Alderman N. K. Whitney, acting Chief Justice, and Aldermen Daniel H. Wells, William Marks, Orson Spencer, George W. Harris, Gustavus Hills, George A. Smith and Samuel Bennett, Associate Justices presiding. Exparte Joseph Smith Sen., on _habeas corpus_. Messrs. Styles and Rigdon, Counsel for Smith. This case came before the court upon a return to a writ of _habeas corpus,_ which was issued by this court on the 6th of May instant, upon the petition of Joseph Smith, Sen., as follows: STATE OF ILLINOIS, CITY OF NAUVOO, Sct. _To the Honorable Municipal Court and for the City of Nauvoo_: The undersigned, your petitioner, most respectfully represents that he is an inhabitant of said city. Your petitioner further represents that he is under arrest in said city, and is now in the custody of one John D. Parker, deputy sheriff of the county of Hancock, and state of {358} Illinois; and that the said Parker holds your petitioner by a writ of _Capias ad respondendum,_ issued by the clerk of the Circuit Court of the county of Hancock and state of Illinois, at the instance of one Francis M. Higbee of said county, requiring your petitioner to answer the said Francis M. Higbee, "of a plea of the case;" damage, five thousand dollars. Your petitioner further represents that the proceedings against him are illegal; that the said warrant of arrest is informal, and not of that character which the law recognizes as valid; that the said writ is wanting and deficient in the plea therein contained; that the charge or complaint which your petitioner is therein required to answer is not known to the law. Your petitioner further avers that the said writ does not disclose in any way or manner whatever any cause of action; which matter your petitioner most respectfully submits for your consideration, together with a copy of the said warrant of arrest which is hereunto attached. Your petitioner further states that this proceeding has been instituted against him without any just or legal cause; and further that the said Francis M. Higbee is actuated by no other motive than a desire to persecute and harass your petitioner for the base purpose of gratifying feelings of revenge, which, without any cause, the said Francis M. Higbee has for a long time been fostering and cherishing. Your petitioner further states that he is not guilty of the charge preferred against him, or of any act against him, by which the said Francis M. Higbee could have any charge, claim or demand whatever against your petitioner. Your petitioner further states that he verily believes that another object the said F. M. Higbee had in instituting the proceeding was and is to throw your petitioner into the hands of his enemies, that he might the better carry out a conspiracy which has for some time been brewing against the life of your petitioner. Your petitioner further states that the suit which has been instituted against him has been instituted through malice, private pique and corruption. Your petitioner would therefore most respectfully ask your honorable body to grant him the benefit of the writ of _habeas corpus,_ that the whole matter may be thoroughly investigated, and such order made as the law and justice demand in the premises: and your petitioner with ever pray. JOSEPH SMITH, SEN. _Order of the Municipal Court_. STATE OF ILLINOIS, CITY OF NAUVOO, Sct. NAUVOO, May 6th, 1844. _The people of the State of Illinois, to the Marshal of said city, greeting_: Whereas application has been made before the Municipal Court of {359} said city, that the body of one Joseph Smith, Senior, of the said city of Nauvoo, is in the custody of John D. Parker, deputy sheriff of Hancock county and state aforesaid. These are therefore to command the said John D. Parker, of the county aforesaid, to safely have the body of said Joseph Smith, Senior, of the city aforesaid, in his custody detained, as it is said, together with the day and cause of his caption and detention, by whatsoever name the said Joseph Smith, Senior, may be known or called, before the Municipal Court of said city forthwith, to abide such order as the said court shall make in this behalf; and further, if the said John D. Parker, or other person or persons, having said Joseph Smith, Senior, of said city of Nauvoo, in custody, shall refuse or neglect to comply with the provisions of this writ, you, the marshal of said city, or other person authorized to serve the same, are hereby required to arrest the person or persons so refusing or neglecting to comply as aforesaid, and bring him or them, together with the person or persons in his or their custody, forthwith before the Municipal Court aforesaid, to be dealt with according to law; and herein fail not and bring this writ with you. Witness, Willard Richards, clerk of the Municipal Court at Nauvoo, this 6th day of May, in the year of our Lord one thousand eight hundred and forty-four. WILLARD RICHARDS, Clerk M. C. C. N. I hold the within-named Joseph Smith, Senior, under arrest, by virtue of a _capias ad respondendum_. HANCOCK COUNTY COURT. To May Term, A. D. 1844. Francis M. Higbee _vs_. Joseph Smith In case. The day of his caption, May 6th, 1844. To damage five thousand dollars. WM. BACKENSTOS, S. H. C. By J. D. PARKER, D. S. STATE OF ILLINOIS, HANCOCK COUNTY. ss _The people of the state of Illinois to the Sheriff of said county, greeting_: We command you that you take Joseph Smith, if to be found within your county, and him safely keep, so that you have his body before the Circuit Court of said county of Hancock on the first day of the next term thereof, to be holden at the Courthouse in Carthage on the third {360} Monday in the month of May instant, to answer Francis M. Higbee, of a plea of the case; damage, the sum of five thousand dollars, as he says; and you have then there this writ, and make due return thereon in what manner you execute the same. [Sidenote: [Seal]] Witness, J. B. Backenstos, clerk of said Circuit Court at Carthage, this first day of May, in the year of our Lord, one thousand eight hundred and forty-four. J. C. BACKENSTOS, Clerk. By D. E. HEAD, Deputy. This is a true copy of the original now in the possession of William B. Backenstos, Sheriff of Hancock county. By J. D. PARKER, Deputy. STATE OF ILLINOIS, HANCOCK COUNTY, CITY OF NAUVOO. Sct. _To Mr. Francis M. Higbee_: SIR.--You will please to take notice that Joseph Smith, Senior, has petitioned for a writ of _habeas corpus_ from the Municipal Court of said city, praying that he may be liberated from the custody of John D. Parker, deputy sheriff of Hancock county, by whom he is held in custody on a _capias ad respondendum,_ issued by the Circuit Court of Hancock county, on the first day of May instant, to answer Francis M. Higbee on a plea of the case, etc.; which writ is granted; and you will have the opportunity to appear before the Municipal Court at 10 o'clock a.m. on the 7th of May instant, at the Council Chamber in said city, and show cause why said Joseph Smith, Senior, should not be liberated on said_ habeas corpus_. [Sidenote: [Seal]] Witness my hand and seal, of court this 5th day of May, 1844. WILLARD RICHARDS, CLERK M. C. C. N. The case was argued at length by Messrs. George P. Styles and Sidney Rigdon. After which the court allowed the petitioner and his counsel to proceed with the case. Whereupon President Joseph Smith, Brigham Young, Sidney Rigdon, Hyrum Smith, Orrin Porter Rockwell, Cyrus H. Wheelock, Joel S. Miles, Henry G. Sherwood, Heber C. Kimball, were permitted to testify proving (1) the very bad and immoral character of Francis M. Higbee; and (2) the maliciousness of his prosecution of Joseph Smith. In the course of his testimony the Prophet said: "The only sin I ever committed was in exercising sympathy and covering up their [the Higbees', Fosters', Laws' and Dr. Bennett's] iniquities, on their solemn promise to reform, and of this I am {361} ashamed, and will never do so again." After hearing these witnesses the Judge said: "It is considered and ordained by the court-- "1st. That the said Joseph Smith, Senior, be discharged from the said arrest and imprisonment complained of in said petition, on the illegality of the writ upon which he was arrested, as well as upon the writ of the case, and that he go hence without day. "2nd. Francis M. Higbee's character having been so fully shown as infamous, the court is convinced that this suit was instituted through malice, private pique, and corruption, and ought not to be countenanced; and it is ordained by the court that the said Francis M. Higbee pay the costs." [Sidenote: [Seal]] In testimony whereof I hereunto set my hand and affix the seal of said court at the city of Nauvoo, this 8th day of May, 1844. WILLARD RICHARDS, Clerk. I copy the following from the _Neighbor_ of this date: _Hurrah for the General!_ The following which we extract from the _St. Louis Organ,_ shows how the public mind is turning, and what their feelings are in regard to the Prophet, his views and theirs also in regard to the Presidency. _Forebear awhile--we'll hear a little more._ The matter is now settled with Messrs. Clay, Tyler and Van Buren. Let Mr. Clay return at once from his political perambulations in the South, Mr. Tyler abandon his hopes of re-election by aid of the "immediate annexation" of Texas, and let Mr. Van Buren be quiet at Kinderhook, that he may watch the operations of the "sober second thought" of the people! General Joseph Smith, the acknowledged modern Prophet, has got them all in the rear; and from the common mode of testing the success of candidates for the Presidency, to wit., by steamboat elections, he (Smith) will beat all the other aspirants to that office two to one. We learn from the polls of the steamboat _Osprey_, on her last trip to this city, that the vote stood for General Joseph Smith, 20 gents and 5 ladies; Henry Clay, 16 gents and 4 ladies; Van Buren, 7 gents and 0 ladies. Attended theatre in the evening. {362} CHAPTER XVI. ADDRESS OF THE PROPHET--HIS PROPHETIC CALLING AND THE RESURRECTION--STATUS OF AFFAIRS AT NAUVOO--HYDE'S REPORTS FROM WASHINGTON ON THE WESTERN MOVEMENT--OREGON. _Thursday, May 9, 1844.--_A court-martial was held in my office for the trial of Major-General Wilson Law, on a charge of ungentlemanly and unofficer-like conduct. Present--Generals Hyrum Smith, Charles C. Rich, Lyman Wight, George Miller and Albert P. Rockwood; Cols. John Scott and Hosea Stout; Judge-Advocate John Taylor; and Secretary Thomas Bullock. The charge was sustained and Wilson Law cashiered. [Sidenote: Theatricals in Nauvoo.] Evening, attended theatre, and saw "Damon and Pythias" and "The Idiot Witness" performed. Elders Wilford Woodruff and George A. Smith called upon me this morning, and said they were ready to start on their mission to attend the conferences appointed throughout the north of Illinois, Indiana and Michigan. I blessed them in the name of the Lord, and told them to go, and they should prosper and always prosper. They left in company with Elders Jedediah M. Grant and Ezra Thayer. _Friday, 10--_Rode out after breakfast to the prairie to sell some land to some brethren. The court-martial was held in the Mayor's office on the charge against Robert D. Foster, Surgeon-General, for unbecoming and unofficer-like conduct, &c.; Brigadier-General George Miller presiding. The charges were sustained. {363} A prospectus of the _Nauvoo Expositor_ was distributed among the people by the apostates. The jury of Lee county, Illinois, awarded $40 damages and the costs against Joseph H. Reynolds and Harmon T. Wilson for illegal imprisonment and abuse, which I suffered from them last June in that county. _Saturday, 11.--_At 10 a.m. I attended City Council, and stayed till half-past eleven; but there not being a quorum, adjourned until next regular session. At 1 p.m. at my office, and had a conversation with Mr. Lyne on the theatre; and at 6 p.m. attended prayer meeting; John P. Greene and Sidney Rigdon present. Several showers of rain during the day. The Nauvoo Legion had a company muster. _Sunday, 12.--_At 10 a.m. I preached at the Stand. The following brief synopsis of my discourse was reported by my clerk, Thomas Bullock: _President Joseph Smith's Address--Defense of his Prophetic Calling--Resurrection of the Dead--Fullness of Ordinances Necessary Both for the Living and Dead_. The Savior has the words of eternal life. Nothing else can profit us. There is no salvation in believing an evil report against our neighbor. I advise all to go on to perfection, and search deeper and deeper into the mysteries of Godliness. A man can do nothing for himself unless God direct him in the right way; and the priesthood is for that purpose. The last time I spoke on this stand it was on the resurrection of the dead, when I promised to continue my remarks upon that subject. I still feel a desire to say something on this subject. Let us this very day begin anew, and now say, with all our hearts, we will forsake our sins and be righteous. I shall read the 24th chapter of Matthew, and give it a literal rendering and reading; and when it is rightly understood, it will be edifying. [He then read and translated it from the German]. I thought the very oddity of its rendering would be edifying anyhow--_"And it will preached be, the Gospel of the kingdom, in the whole world, to a witness over all people: and then will the end come."_ I will now read it in German [which he did, and many Germans who were present said he translated it correctly]. The Savior said when these tribulations should take place, it should be committed to a man who should be a witness over the whole world: {364} the keys of knowledge, power and revelations should be revealed to a witness who should hold the testimony to the world. It has always been my province to dig up hidden mysteries--new things--for my hearers. Just at the time when some men think that I have no right to the keys of the Priesthood--just at that time I have the greatest right. The Germans are an exalted people. The old German translators are the most correct--most honest of any of the translators; and therefore I get testimony to bear me out in the revelations that I have preached for the last fourteen years. The old German, Latin, Greek and Hebrew translations all say it is true: they cannot be impeached, and therefore I am in good company. All the testimony is that the Lord in the last days would commit the keys of the priesthood to a witness over all people. Has the Gospel of the kingdom commenced in the last days? And will God take it from the man until He takes him Himself? I have read it precisely as the words flowed from the lips of Jesus Christ. John the Revelator saw an angel flying through the midst of heaven, having the everlasting Gospel to preach unto them that dwell on the earth. The scripture is ready to be fulfilled when great wars, famines, pestilence, great distress, judgments, &c., are ready to be poured out on the inhabitants of the earth. John saw the angel having the holy priesthood, who should preach the everlasting Gospel to all nations. God had an angel--a special messenger--ordained and prepared for that purpose in the last days. Woe, woe be to that man or set of men who lift up their hands against God and His witness in these last days: for they shall deceive almost the very chosen ones! My enemies say that I _have_ been a true prophet. Why, I had rather be a fallen true prophet than a false prophet. When a man goes about prophesying, and commands men to obey his teachings, he must either be a true or false prophet. False prophets always arise to oppose the true prophets and they will prophesy so very near the truth that they will deceive almost the very chosen ones. The doctrine of eternal judgments belongs to the first principles of the Gospel, in the last days. In relation to the kingdom of God, the devil always sets up his kingdom at the very same time in opposition to God. Every man who has a calling to minister to the inhabitants of the world was ordained to that very purpose in the Grand Council of heaven before this world was. I suppose that I was ordained to this very office in that Grand Council. It is the testimony that I want that I am God's servant, and this people His people. The ancient prophets declared that in the last days the God of heaven should set up a kingdom which should never be destroyed, nor left to other people; and the very time that was calculated on, this people were struggling to bring it out. He that arms himself with gun, sword, or pistol, except in the {365} defense of truth, will sometime be sorry for it. I never carry any weapon with me bigger than my penknife. When I was dragged before the cannon and muskets in Missouri, I was unarmed. God will always protect me until my mission is fulfilled. I calculate to be one of the instruments of setting up the kingdom of Daniel by the word of the Lord, and I intend to lay a foundation that will revolutionize the whole world. I once offered my life to the Missouri mob as a sacrifice for my people, and here I am. It will not be by sword or gun that this kingdom will roll on: the power of truth is such that all nations will be under the necessity of obeying the Gospel. The prediction is that army will be against army: it may be that the Saints will have to beat their ploughs into swords, for it will not do for men to sit down patiently and see their children destroyed. My text is on the resurrection of the dead, which you will find in the 14th chapter of John--"In my Father's house are many mansions." It should be--"In my Father's kingdom are many kingdoms," in order that ye may be heirs of God and joint-heirs with me. I do not believe the Methodist doctrine of sending honest men and noble-minded men to hell, along with the murderer and the adulterer. They may hurl all their hell and fiery billows upon me, for they will roll off me as fast as they come on. But I have an order of things to save the poor fellows at any rate, and get them saved; for I will send men to preach to them in prison and save them if I can. There are mansions for those who obey a celestial law, and there are other mansions for those who come short of the law, every man in his own order. There is baptism, &c., for those to exercise who are alive, and baptism for the dead who die without the knowledge of the Gospel. I am going on in my progress for eternal life. It is not only necessary that you should be baptized for your dead, but you will have to go through all the ordinances for them, the same as you have gone through to save yourselves. There will be 144,000 saviors on Mount Zion, and with them an innumerable host that no man can number. Oh! I beseech you to go forward, go forward and make your calling and your election sure; and if any man preach any other Gospel than that which I have preached, he shall be cursed; and some of you who now hear me shall see it, and know that I testify the truth concerning them. In regard to the law of the priesthood, there should be a place where all nations shall come up from time to time to receive their endowments; and the Lord has said this shall be the place for the baptisms for the dead. Every man that has been baptized and belongs to the kingdom has a right to be baptized for those who have gone before; and as soon as the law of the Gospel is obeyed here by their friends who act as proxy for them, the Lord has administrators there to set them free. {366} A man may act as proxy for his own relatives; the ordinances of the Gospel which were laid out before the foundations of the world have thus been fulfilled by them, and we may be baptized for those whom we have much friendship for; but it must first be revealed to the man of God, lest we should run too far. "As in Adam all die, even so in Christ shall all be made alive;" all shall be raised from the dead. The Lamb of God hath brought to pass the resurrection, so that all shall rise from the dead. God Almighty Himself dwells in eternal fire; flesh and blood cannot go there, for all corruption is devoured by the fire. "Our God is a consuming fire." When our flesh is quickened by the Spirit, there will be no blood in this tabernacle. Some dwell in higher glory than others. Those who have done wrong always have that wrong gnawing them. Immortality dwells in everlasting burnings. I will from time to time reveal to you the subjects that are revealed by the Holy Ghost to me. All the lies that are now hatched up against me are of the devil, and the influence of the devil and his servants will be used against the kingdom of God. The servants of God teach nothing but principles of eternal life, by their works ye shall know them. A good man will speak good things and holy principles, and an evil man evil things. I feel, in the name of the Lord, to rebuke all such bad principles, liars, &c., and I warn all of you to look out whom you are going after. I exhort you to give heed to all the virtue and the teachings which I have given you. All men who are immortal dwell in everlasting burnings. You cannot go anywhere but where God can find you out. All men are born to die, and all men must rise; all must enter eternity. In order for you to receive your children to yourselves you must have a promise--some ordinance; some blessing, in order to ascend above principalities, or else it may be an angel. They must rise just as they died; we can there hail our lovely infants with the same glory--the same loveliness in the celestial glory, where they all enjoy alike. They differ in stature, in size, the same glorious spirit gives them the likeness of glory and bloom; the old man with his silvery hairs will glory in bloom and beauty. No man can describe it to you--no man can write it. When did I ever teach anything wrong from this stand? When was I ever confounded? I want to triumph in Israel before I depart hence and am no more seen. I never told you I was perfect; but there is no error in the revelations which I have taught. Must I, then, be thrown away as a thing of naught? I enjoin for your consideration--add to your faith virtue, love, &c. I say, in the name of the Lord, if these things are in you, you shall be {367} fruitful. I testify that no man has power to reveal it but myself--things in heaven, in earth and hell; and all shut your mouths for the future. I commend you all to God, that you may inherit all things; and may God add His blessing. Amen. My brother Hyrum and Elder Lyman Wight also addressed the Saints. My brother Hyrum received an anonymous letter, supposed to have been written by Joseph H. Jackson, threatening his life, and calling upon him to make his peace with God for he would soon have to die. At 3 p.m. I attended prayer meeting in the council room. William Smith and Almon W. Babbitt were present. The room was full and we all prayed for deliverance from our enemies and exaltation to such offices as will enable the servants of God to execute righteousness in the earth. I copy the following from the _Times and Seasons_: FOR THE NEIGHBOR. _Nauvoo and President Smith_. Before taking my farewell of your beautiful and growing city, I avail myself of a few leisure moments in expressing some of my views and conclusions of the "Prophet Joe" and the Mormons. In the first place, allow me to say that the Mormons, as a people, have been most woe fully misrepresented and abused, and, in ninety-nine instances out of a hundred, by persons who know nothing of their principles and doctrines. Before visiting the place, my mind was very much prejudiced against the Mormons, from reports which I had listened to in traveling through the different states; and I presume, if I had never taken occasion to inform myself of their religion and views, my mind would have remained in the same condition. There is not a city within my knowledge that can boast of a more enterprising and industrious people than Nauvoo. Her citizens are enlightened, and possess many advantages in the arts and sciences of the day, which other cities of longer standing cannot boast: in a word, Nauvoo bids fair to soon outrival any city in the West. General Smith is a man who understands the political history of his country as well as the religious history of the world, as perfectly as any politician or religionist I have ever met with. He advances ideas which if carried into effect would greatly benefit the nation in point of commerce {368} and finance; and while he maintains and philosophically shows that our country is approaching a fearful crisis, which, if not arrested, will end in disgrace to the country, and cause our national banner to hug its mast in disgust and shame, clearly points out the remedy. Shall the liberty which our fathers purchased at so dear a price be wrenched from the hand of their children? Shall our national banner, which floated so proudly in the breeze at the Declaration of Independence, be disgraced and refuse to show its motto? Shall we, as American citizens, fold our arms and look quietly on, while the shackles of slavery are being fastened upon our hands, and while men only seek office for the purpose of exalting themselves into power? I say, shall we still rush blindly on and hasten on our own destruction by placing men in power who neither regard the interests of the people nor the prayers of the oppressed? Every American citizen will shout at the top of his voice--no! Mr. Smith's "Views of the Powers and Policy of the Government" manifest a Republican spirit, and if carried out, would soon place the nation in a prosperous condition and brighten the prospects of those who now toil so incessantly to support the profligate expenditures and luxurious equipage of the present rulers and representatives of our nation. Joseph Smith is a man who is in every way calculated to make a free people happy. He is liberal in his sentiments and allows every man the free expression of his feelings on all subjects; he is sociable and easy in his manners, is conversant and familiar on all exciting topics, expresses himself freely and plainly on the different methods of administering the Government, while he is not ashamed to let the world know his views and criticize upon his opinions. I am, sir, in no way connected with the Mormon Church, but am disposed to listen to reason in all cases. I have heretofore been a warm advocate of the measures of the Whig party; but, considering General Smith's views and sentiments to be worthy the applause of every citizen of the United States, and especially the yeomanry of the country, I shall in every instance advocate his principles and use my utmost influence in his favor. I am, sir, yours in haste, AN AMERICAN. NAUVOO MANSION, May 12, 1844. _Monday 13.--_Heavy thunder showers during the night. At 10 a.m. went to my office and conversed with several of the brethren. Sold Ellis M. Sanders one hundred acres of land, received $300 in cash, and his note for $1,000, and $20 for the Temple. Paid Sisson Chase $298 and {369} took up a note of Young, Kimball & Taylor, given for money they had borrowed for me; and gave $10 to Heber C. Kimball. At 2 p.m. attended meeting of the general council, at which the following letter from Orson Hyde was read: _Letter: Elder Orson Hyde's Report of Labors in Washington: President Smith's Memorial for Western Movement Before Congressmen_. WASHINGTON, April 25, 1844. HONORED SIR:--I take the liberty to transmit through you to the council of our Church the result of my labors thus far. I arrived in this place on the 23rd instant, by way of Pittsburgh, Philadelphia, and New Jersey. I found Elder Orson Pratt here, Elder Page having been called home to Pittsburgh on account of his wife's ill health. Elder Orson Pratt has been indefatigable in his exertions in prosecuting the business entrusted to his charge. His business has been before the Senate, and referred to the Committee on the Judiciary; and the report of said committee is not yet rendered, which is the cause of his delay in writing to you. Yesterday we conversed with Messrs. Hoge, Hardin, Douglas and Wentworth; and last evening we spent several hours with the Hon. Mr. [James] Semple. [1] They all appear deeply interested in the Oregon question, and received us with every demonstration of respect that we could desire. Mr. Hoge thought the bill would not pass, from the fact that there already exists between England and America a treaty for the joint occupancy of Oregon, and that any act of our government authorizing an armed force to be raised, and destined for that country, would be regarded by England as an infraction of that treaty, and a cause of her commencing hostilities against us. But my reply was: These volunteers are not to be considered any part or portion of the army of the United States, neither acting under the direction or authority of the United States; and, said I, for men to go there and settle in the character of emigrants cannot be regarded by our government as deviating in the least degree from her plighted faith, unless she intends to tamely submit to British monopoly in that country. Mr. Hoge said he would present the memorial, if we desired it. I thanked him for his kind offer, but observed that I was not yet prepared for the bill to be submitted, but wished to elicit all the facts relative to the condition of Oregon, and also advise with many other members relative to the matter; and we could better determine then how the bill {370} should be introduced. We do not want it presented and referred to a standing committee, and stuck away with five or ten cords of petitions, and that be the last of it; but we want the memorial read, a move made to suspend the rules of the House, and the bill printed, &c. Mr. Wentworth said, "I am for Oregon, any how. You may set me down on your list, and I will go for you if you will go for Oregon." Judge Douglas has been quite ill, but is just recovered; he will help all he can; Mr. Hardin likewise. But Major Semple says that he does not believe anything will be done about Texas or Oregon this session, for it might have a very important effect upon the presidential election; and politicians are slow to move when such doubtful and important matters are likely to be effected by it. He says that there are already two bills before the House for establishing a territorial government in Oregon, and to protect the emigrants there; and now, he says, "Were your bill to be introduced, it might be looked upon that you claimed the sole right of emigrating to and settling the new country to the exclusion of others. He was in favor of the Oregon being settled, and he thought the bills already before the House would extend equal protection to us; and equal protection to every class of citizens was what the Government could rightly do, but particular privileges to any one class they could not rightly do." I observed that the bill asks for no exclusive rights. It asks not for exclusive rights in Oregon, neither do we wish it. Other people might make a move to Oregon, and no prejudices bar their way, and their motives would not be misinterpreted. But, said I, Missouri knows her guilt; and should we attempt to march to Oregon without the government throwing a protective shield over us, Missouri's crimes would lead her first to misinterpret our intentions, to fan the flame of popular excitement against us, and scatter the firebrands of a misguided zeal among the combustible materials of other places, creating a flame too hot for us to encounter--too desolating for us to indulge the hope of successfully prosecuting the grand and benevolent enterprise we have conceived. [2] We have been compelled to {371} relinquish our rights in Missouri. We have been forcibly driven from our homes, leaving our property and inheritances as spoil to the oppressor; and more or less in Illinois we have been subject to the whims and chimeras of illiberal men, and to threats, to vexatious prosecutions and lawsuits. Our government professes to have no power to help us, or to redress the wrongs which we have suffered; and we now ask the government to protect us while raising our volunteers. And when we get into Oregon we will protect ourselves and all others who wish our protection. And after subduing a new country, encountering all its difficulties and hardships, and sustaining the just claims of our nation to its soil, we believe that the generosity of our government towards us will be equal to our enterprise and patriotism; and that they will allow us a grant or territory of land, which will be both honorable to them and satisfactory to us. This, he says, is all very just and reasonable. But still he thinks that Congress will take no step in relation to Oregon, from the fact that his resolution requesting the President of the United States to give notice to the British Government for the abolition of the treaty of joint occupation was voted down; and while that treaty is in force, our government dare do nothing in relation to that country. This resolution was introduced by Mr. Semple to pave the way for the passage of those bills in relation to a territorial government in Oregon. All our members [Illinois delegation] join in the acknowledgment that you now have an undoubted right to go to Oregon with all the emigrants you can raise. They say the existing laws protect you as much as law can protect you; and should Congress pass an additional law, it would not prevent wicked men from shooting you down as they did in Missouri. All the Oregon men in Congress would be glad we would go to that country and settle it. I will now give you my opinion in relation to this matter. It is made up from the spirit of the times in a hasty manner, nevertheless I think time will prove it to be correct:--That Congress will pass no act in relation to Texas or Oregon at present. She is afraid of England, afraid of Mexico, afraid the Presidential election will be twisted by it. The members all appear like unskillful players at checkers--afraid to move, for they see not which way to move advantageously. All are figuring and play round the grand and important questions. In the days of our Lord the people neglected the weightier matters of the law, but tithed mint, rue, anise and cumin; but I think here in Washington they do little else than tithe the _mint_. A member of Congress is in no enviable situation; if he will boldly advocate true principles, he loses his influence and becomes unpopular; {372} and whoever is committed and has lost his influence has no power to benefit his constituents, so that all go to figuring and playing around the great points. Mr. Semple said that Mr. Smith could not constitutionally be constituted a member of the army by law; and this, if nothing else, would prevent its passage. I observed that I would in that case strike out that clause. Perhaps I took an unwarrantable responsibility upon myself; but where I get into a straight place I can do no better than act according to what appears most correct. I do not intend the opinion that I have hastily given shall abate my zeal to drive the matter through, but I have given the opinion for your benefit that your indulgence of the hope that Congress will do something for us may not cause you to delay any important action. There is already a government established in Oregon to some extent; magistrates have been chosen by the people, &c. This is on the south of the Columbia. North of that river the Hudson Bay Company occupy. There is some good country in Oregon, but a great deal of sandy, barren desert. I have seen a gentleman who has been there, and also in California. The most of the settlers in Oregon and Texas are our old enemies, the mobocrats of Missouri. If, however, the settlement of Oregon and Texas be determined upon, the sooner the move is made the better; and I would not advise any delay for the action of our government, for there is such jealousy of our rising power already, that government will do nothing to favor us. If the Saints possess the kingdom I think they will have to take it; and the sooner it is done the more easily it is accomplished. Your superior wisdom must determine whether to go to Oregon, to Texas, or to remain within these United States, and send forth the most efficient men to build up churches, and let them remain the time being; and in the meantime send some wise men among the Indians, and teach them civilization and religion, to cultivate the soil, to live in peace with one another and with all men. But whatever you do, don't be deluded with the hope that government will foster us and thus delay an action for which the present perhaps is the most proper time that ever will be. Oregon is becoming a popular question: the fever of emigration begins to rage. If the Mormons become the early majority, others will not come; if the Mormons do not become the early majority, the others will not allow us to come. Elder Pratt is faithful, useful and true; he has got the run of matters here very well, and is with me in all my deliberations, visitings, &c. Major Semple goes with us this evening to introduce us to the President and to view the White House. {373} My heart and hand are with you. May heaven bless you and me. As ever, I am ORSON HYDE. To the Council of the Church of Jesus Christ of Latter-day Saints. Also the following letter: _Letter: Orson Hyde's Second Letter from Washington Anent the Western Movement of the Church--the Probable Route_. WASHINGTON, April 26, 1844. DEAR SIR:--Today I trouble you with another communication, which you will please have the goodness to lay before our council. We were last evening introduced to the President at the White House by the politeness of Major Semple, where we spent an hour very agreeably. The President is a very plain, homespun, familiar, farmer-like man. He spoke of our troubles in Missouri, and regretted that we had met with such treatment. He asked us how we were getting along in Illinois. I told him that we were contending with the difficulties of a new country, and laboring under disadvantageous consequences of being driven from our property and homes in Missouri. We have this day had a long conversation with Judge Douglas. He is ripe for Oregon and the California. He said he would resign his seat in Congress if he could command the force that Mr. Smith could, and would be on the march to the country in a month. I learn that the eyes of many aspiring politicians in this place are upon that country, and that there is so much jealousy between them that they will probably pass no bill in relation to it. Now all these politicians rely upon the arm of the government to protect them there; and if government were to pass an act establishing a Territorial Government west of the Rocky Mountains there would be at once a tremendous rush of emigration; but if government pass no act in relation to it, these men have not stamina or sufficient confidence in themselves and their own resources to hazard the enterprise. The Northern Whig members are almost to a man against Texas and Oregon; but should the present administration succeed in annexing Texas, then all the Whigs would turn around in favor of Oregon; for if Texas be admitted slavery is extended to the South; then free states must be added to the West to keep up a balance of power between the slave and the free states. Should Texas be admitted, war with Mexico is looked upon as inevitable. The Senate have been in secret session on the ratification of the treaty of annexation; but what they did we cannot say. General Gaines who was boarding at the same house with Judge Douglas, was secretly {374} ordered to repair to the Texan frontier four days ago, and left immediately. I asked Judge Douglas if that did not speak loud for annexation. He says no. Santa Anna, being a jealous, hot-headed pate, might be suspicious the treaty would be ratified by the Senate, and upon mere suspicion might attempt some hostilities, and Gaines has been ordered there to be on the alert and ready for action, if necessary. Probably our navy will in a few days be mostly in the Gulf of Mexico. There are many powerful checks upon our government, preventing her from moving in any of these important matters; and for aught I know these checks are permitted to prevent our government from extending her jurisdiction over the territory which God designs to give to His Saints. Judge Douglas says he would equally as soon go to that country without an act of Congress as with; "and that in five years a noble state might be formed; and then if they would not receive us into the Union, we would have a government of our own." He is decidedly of the opinion that Congress will pass no act in favor of any particular man going there; but he says if any man will go and desires that privilege, and has confidence in his own ability to perform it, he already has the right, and the sooner he is off the better for his scheme. It is the opinion here among politicians that it will be extremely difficult to have any bill pass in relation to the encouragement of emigration to Oregon; but much more difficult to get a bill passed designating any particular man to go. But all concur in the opinion that we are authorized already. In case of a removal to that country, Nauvoo is the place of general rendezvous. Our course from thence would be westward through Iowa bearing a little north until we came to the Missouri River, leaving the state of Missouri on the left, thence onward, until we came to the Platte, thence up the north fork of the Platte to the mouth of the Sweetwater river in longitude 107 degree, 45 W.; and thence up said Sweetwater river to the South Pass of the Rocky Mountains, about eleven hundred miles from Nauvoo; and from said South Pass, in latitude 42 degrees 28 north, to the Umpqua and Klamet valleys in Oregon, bordering on California, is about six hundred miles, making the distance from Nauvoo to the best portions of Oregon one thousand seven hundred miles. There is no government established there; and it is so near California that when a government shall be established there, it may readily embrace that country likewise. There is much barren country, rocks and mountains in Oregon; but the valleys are very fertile. I am persuaded that Congress will pass no act in relation to that country, from the fact that the resolution requesting the President to give notice to the British Government for the discontinuance of the treaty of joint {375} occupation of Oregon was voted down with a rush; and this notice must be given before any action can be had unless Congress violates the treaty; at least so say the politicians here. Judge Douglas has given me a map of Oregon, and also a report on an exploration of the country lying between the Missouri river and the Rocky Mountains on the line of the Kansas and great Platte rivers, by Lieut. J. C. Fremont, of the corps of Topographical Engineers. On receiving it I expressed a wish that Mr. Smith could see it. Judge Douglas says "It is a public document, and I will frank it to him." I accepted his offer, and the book will be forthcoming to you. The people are so eager for it here that they have even stolen it out of the library. The author is Mr. Benton's son-in-law. [3] Judge Douglas borrowed it of Mr. Benton. I was not to tell any one in this city where I got it. The book is a most valuable document to any one contemplating a journey to Oregon. The directions which I have given may not be exactly correct, but the book will tell correctly. Judge Douglas says he can direct Mr. Smith to several gentlemen in California who will be able to give him any information on the state of affairs in that country: and when he returns to Illinois, he will visit Mr. Smith. Brother Pratt and myself drafted a bill this morning, and handed it into the committee on the judiciary from the Senate, asking an appropriation of two million dollars for the relief of the sufferers among our people in Missouri in 1836-9, to be deposited in the hands of the City Council of Nauvoo, and by them dealt out to the sufferers in proportion to their loss. We intend to tease them until we either provoke them or get them to do something for us. I have learned this much--that if we want Congress to do anything for us in drawing up our memorial, we must not ask what is right in the matter, but we must ask what kind of a thing will Congress pass? Will it suit the politics of the majority? Will it be popular or unpopular? For you might as well drive a musket ball through a cotton bag, or the Gospel of Christ through the heart of a priest, case-hardened by sectarianism, bigotry and superstition, or a camel through the eye of a needle, as to drive anything through Congress that will operate against the popularity of politicians. I shall probably leave here in a few days, and Brother Pratt will remain. I go to get money to sustain ourselves with. I shall write again soon, and let you know what restrictions, if any, are laid upon our citizens in relation to passing through the Indian Territories. I shall communicate everything I think will benefit. In the meantime, if the council have any instructions to give us, we shall be happy to receive them here or at Philadelphia. John Ross is here; we intend to see him. It is uncertain when Congress {376} rises. It will be a long pull, in my opinion. As ever, I am, yours sincerely, ORSON HYDE. P.S.--Elder Pratt's best respects to the brethren. Willard Richards was instructed to answer the above letters, and Elders Lyman Wight and Heber C. Kimball were instructed to carry the answers. Council adjourned at 6 p.m. The steamer _Maid of Iowa_ returned from Rock River with four hundred bushels of corn, and two hundred bushels of wheat, which had been purchased for the Temple. At 8 p.m. I went on board with Dr. Willard Richards, and visited Captain Dan Jones. I insert a letter which I received from Henry Clay: _Letter: Henry Clay to the Prophet_. ASHLAND, November 15, 1843. DEAR SIR.--I have received your letter in behalf of the Church of Jesus Christ of Latter-day Saints, stating that you understand that I am a candidate for the presidency, and inquiring what will be my rule of action relative to you as a people should I be elected. I am profoundly grateful for the numerous and strong expressions of the people in my behalf as a candidate for president of the United States; but I do not so consider myself. That must depend upon future events and upon my sense of duty. Should I be a candidate, I can enter into no engagements, make no promises, give no pledge to any particular portion of the people of the United States. If I ever enter into that high office I must go into it free and unfettered, with no guarantees but such as are to be drawn from my whole life, character and conduct. It is not inconsistent with this declaration to say that I have viewed with lively interest the progress of the Latter-day Saints; that I have sympathized in their sufferings under injustice, as it appeared to me, which have been inflicted upon them; and I think, in common with other religious communities, they ought to enjoy the security and protection of the Constitution and the laws. I am, with great respect, your friend and obedient servant, H. CLAY. To Joseph Smith, Esq. _The Prophet's Answer to Clay's Letter_. [Under the date of the Journal's entry here being followed, May 13, {377} 1844, President Smith sent a reply to the above eminent statesman's letter, taking him severely to task for his evident desire to be non-committal with reference to the problem presented by the wrongs which had been inflicted upon the Latter-day Saints by Missouri. Vexed by remembrance of the cruelty and injustice endured by the Saints in Missouri and the general indifference to their suffering among public men, the letter was written in a caustic and, at times, vehement vein.] I instructed Thomas Bullock to take charge of the books of the_ Maid of Iowa_ and go on board as clerk. _Tuesday, 14.--_Rode out about 7 a.m. The _Maid of Iowa_ started for St. Louis at 8:30 a.m. This afternoon, Mr. Reid, my old lawyer [4] gave a lecture on the stand, relating the history of some of my first persecutions. I spoke after he closed, and continued my history to the present time, relating some of the doings of the apostates in Nauvoo. At 4 p.m. prayer meeting; few present. Prayed for Elder Woodworth's daughter, who was sick. Elder Lyman Wight was present. _Wednesday, 15.--_At home; much rain through the day; river rising rapidly. Mr. Adams, son of John Quincy Adams, with Dr. Goforth, called to see me at the Mansion. At 5 p.m. went to my office, and heard my letter to Mr. Clay read. At 7 p.m. rode to the upper landing with Mr. Adams. I insert the following from the _Times and Seasons_: STATUS OF AFFAIRS AT NAUVOO. We take pleasure in announcing to the Saints abroad that Nauvoo continues to flourish, and the little one has become a thousand. Quite a number of splendid houses are being erected, and the Temple is rapidly progressing, insomuch that there is one universal expectation that before next winter closes in upon us the cap-stone will have been raised and the building enclosed. The Saints continue to flock together from all parts of the widespread continent and from the islands of the sea. Three ship's companies {378} have arrived this spring from England, and are now rejoicing in the truths of the everlasting Gospel. The Prophet is in good health and spirits, and unwearied in his anxiety and labors to instruct the Saints in the things of God and the mysteries of the Kingdom of Jesus Christ. Indeed we may truly say that those who come to scoff remain to pray. Many have come here filled with prejudice and strange anticipations, but have been convinced that report with her thousand tongues is false, and have almost invariably left a testimony behind them. Instead of finding Mr. Smith the cunning, crafty, and illiterate character that he had been represented to be, they have found in him the gentleman and scholar--open, generous, and brave. But it is his immediate connections and associates alone that can appreciate his virtues and his talents. While his face is set as a flint against iniquity from every quarter, the cries of the oppressed ever reach his heart, and his hand is ever ready to alleviate the sufferings of the needy. A few heartless villains can always be found who are watching for his downfall or death; but the Lord has generally caused them to fall into their own pit, and no weapon formed against him has prospered. One or two disaffected individuals have made an attempt to spread dissension; but it is like a tale that is nearly told, and will soon be forgotten. It was first represented as a monster calculated to spread desolation around; but we are credibly informed by a person who attended their first meeting, that there was much difficulty in raising a committee of seven, for there was some objection to Father--; but as none could be found to fill the vacuum, he constituted one of the seven _stars_! It will be unnecessary for us to say much about those luminaries of the last days, as they shine forth in their true colors in our columns this week in the trial of President Smith. But to say anything by way of warning to the brethren abroad would resemble the "ocean into tempest tossed, to waft a feather or drown a fly." "By their fruits ye shall know them. Do men gather grapes of thorns or figs of thistles?" The glad tidings of salvation and the fullness of the Gospel are fast spreading from city to city and from nation to nation. The little stone will still increase till the knowledge of God covers the earth and righteousness and truth extend from pole to pole. I copy from the _Neighbor_: WITHDRAWAL OF WILLIAM SMITH AS CANDIDATE FOR THE LEGISLATURE. _To the Friends and Voters of Hancock County:_ Elder William Smith (late representative) wishes to say to the friends and voters {379} of Hancock county, that in consequence of the sickness of his family, now in the hands of a doctor in the city of Philadelphia, he relinquishes the idea of offering himself as a candidate for a seat in the next Legislature of Illinois; but, as a matter of the highest consideration, would recommend his brother Hyrum Smith as a suitable and capable person to fill that office and worthy of the people's confidence and votes. We know of no person that would be more qualified to fill his station than General Hyrum Smith (his, William's, brother). We are not informed whether the General will accept of the office or not. If he will, we don't know of any gentleman in Hancock county who would be more competent. General Smith is a man of sterling integrity, deep penetration and brilliant talents. He is well versed in politics and as unchangeable as the everlasting hills. He is a man of probity and virtue, and an unwavering patriot. If General Hyrum Smith will allow his name to be brought forth, we go it for him; and we know from the confidence and respect that are entertained for him as a gentleman and a patriot, he will be elected. What say you, General? _Thursday, 16.--_Went to my office at 8 a.m., and heard a letter written by Elder Willard Richards, in behalf of the council to Elders Orson Hyde and Orson Pratt at Washington. I ordered the Municipal Court to meet at one p.m. and spent the morning in reading. _Session of Municipal Court--Case of Jeremiah Smith_. At one p.m. I presided in Municipal Court. The case of Jeremiah Smith, Sen., who had been arrested by Jones on the charge of procuring money under false pretenses, came up on _habeas corpus_. The complainant, T. B. Johnson, by his counsel, Chauncey L. Higbee, asked for and obtained an adjournment for one week in order to procure witnesses. The petitioner by his counsel, George P. Stiles, objected to the plea, supposing the prosecuting party always ready for a trial. The court decided that it was an important case, and it was not best to be in haste; and if the prisoner is discharged on the merits of the case after a full investigation, he goes free forever. The majority of the court decided to adjourn until Thursday next. I was about home the rest of the day and read in the {380} _Neighbor_ the report of the trial in the Municipal Court on the 8th inst. The following appears in the _Times and Seasons_: LETTER: WILLIAM CLAYTON DESCRIBING THE FARCICAL PROCEEDINGS OF THE COURT AT DIXON IN THE CASE OF JOSEPH SMITH VS. JOSEPH H. REYNOLDS OF MISSOURI AND HARMON T. WILSON. DEAR SIR.--I have just returned from the north part of this state, where I have been on business for our beloved President Joseph Smith; and it feels so good to breathe the pure air of liberty and friendship after spending some three or four days in a swamp, or rather a slough of religious prejudice and political hypocrisy, which are equally nauseous and offensive, that I cannot let this opportunity pass without giving vent to some of my feelings in regard to what passed while I remained at Dixon, on Rock River. My principle business was to appear in the Lee county Circuit Court as a witness in the case of Joseph Smith, _vs_. Joseph H. Reynolds and Harmon T. Wilson, for false imprisonment and using unnecessary force and violence in arresting the plaintiff. A plea had been entered in this suit by this counsel for the defendants, to which the counsel for the plaintiff demurred. The demurrer was argued on Wednesday morning, the 8th inst., and the parties finally joined issue on the charge of using unnecessary force and violence; and the court gave permission, by consent of the bar, to proceed with the trial, but the counsel not being fully prepared, it was laid over until the following morning, the 9th inst. On Thursday morning, after the usual preliminaries of opening court, the above case was called up for trial, and the clerk ordered to impanel a jury; and here, sir, a scene took place which ought to make every honest American citizen blush and weep for the credit and honor of his country and laws. A number of men were called up, and when questioned as to whether they had previously expressed opinions in relation to the suit now pending, nearly the whole answered in the affirmative. The further question was then put as to whether they had any prejudice against either of the parties; to which a great majority replied they had against Smith. They were then questioned as to what their prejudice had reference--his religious sentiments, or general course of conduct. The greater part replied, to his religious sentiments; and the remainder said they were opposed to his general course of conduct. {381} About twenty men had to be called upon, one after another, out of the number the court finally selected twelve as competent jurors though the majority of these decidedly expressed their feelings of prejudice against the plaintiff. They were, however, accepted on the ground that they said they thought they could do justice to both parties, although some of them expressed a doubt whether they could do justice or not. The jury being sworn, the court, or rather the counsel, proceeded to examine the witnesses on the part of the plaintiff, which occupied nearly the whole day. But little of the real matter of fact could be set before the court on account of their being confined to the charge of unnecessary force and violence; but this was proven in the clearest point of light. I must refer to the testimony of old Mr. Dixon, whose silvery locks seem to tell an age of many years. His evidence related to the circumstance of the Missouri sheriff refusing for a length of time to give the plaintiff the privilege of_ habeas corpus_, and threatening to drag him to Missouri in fifteen minutes from the time they arrived at Dixon. The old gentleman seemed to tremble with indignation while relating the simple facts as they transpired at the time; and, like a true lover of his country, appeared proud of the privilege of telling those men that the citizens of Dixon would not suffer themselves to be disgraced by permitting them to drag away a citizen of this state to a foreign state for trial without the privilege of a trial by _habeas corpus_--a privilege which is guaranteed to every individual under like circumstances, and especially when it was understood that he was to be dragged to Missouri, amongst a people whose hands are yet dripping with the blood of murdered innocence, and who thirst for the blood of General Joseph Smith as the howling wolf thirsts for his prey. Surely such a picture would melt the heart of anything but an adamantine. There are those, and men too who profess to be the followers of the Lord Jesus Christ, who can hear such things and still wish the Missourians had got General Smith to Missouri to murder him without judge or jury, and surely they are no better than murderers themselves, and only lack the opportunity to make them shedders of innocent blood. After the evidence was through on the part of the plaintiff, the witness for the defense was examined, which only occupied a few minutes. The arguments were then advanced on both sides, during which time I could not help noticing how apt the respectable gentleman of the opposite counsel was to sing the song of "old Joe Smith," &c., which might appear very gentlemanly in his mind, but to me it seemed as contemptible as the voice of a stupid ass, or the tongue of slander. Finally the case was submitted to the jury, who were charged by the court, and then ordered to retire and bring in a sealed verdict the following {382} morning at nine o'clock. Friday morning came and with it the verdict, and it proved to be in favor of the plaintiff and against the defendants for forty dollars and costs of suit. I confess I was astonished when I heard it, and could not help thinking that prejudice sometimes overrules justice even in the jury box. I could not help comparing the results of this trial with one which came off the day previous, wherein a certain person complained of another for destroying his cow by setting his dogs on the animal until they worried her. It appeared the cow of the plaintiff had seen fit to break into the defendant's lot without asking leave, and the defendant, or rather his men, not liking such treatment, set the dogs on her and destroyed her. Well, the result of this trial was a verdict of damages for the plaintiff of thirty dollars and costs! Now, sir, compare the two cases. On the one hand here is a citizen of the United States near two hundred miles from his home and his friends; he is on a visit with his family, not dreaming of danger or difficulty. Two men--or rather wolves in sheep's clothing--for it is a fact that when Wilson and Reynolds made inquiry for General Smith at Dixon at the time of the arrest, they said they were "Mormon Elders," and wanted to see President Smith, &c.--two men, I say, while he is thus enjoying himself with his family, came upon him with each a loaded pistol in his hand, and threatened to shoot him dead if he offered the least resistance, although no resistance had been offered. They then began to haul him about; and when he asked them what they wanted with him, and what was their authority, they replied they were going to take him to Missouri; and jamming their pistols at his side, swore that was their authority. He requested them to let him go into the house to bid his family good-by; but this they positively refused, not even giving him the privilege to get his hat. They then forced him into the wagon and placing themselves one on each side, with a loaded pistol pressed close against his side, and repeatedly striking him with them, so as to make him lame and sore for two weeks afterwards, they drove him to Dixon, and ordered horses ready in fifteen minutes to drag him among his murderers, and otherwise abused, insulted, threatened, and treated him in the cruelest manner possible, filling his family with the most excruciating pangs, and rending the heart of his beloved companion with grief to witness their ferocious cruelty, not knowing but his life would be sacrificed before morning; and finally pursued their persecutions until it cost him from $3,500 to $5,000 expenses; and all this without a cause; and when he sues for justice against these men he obtains damages to the amount of forty dollars! On the other hand, a man loses a cow which had broke into his neighbor's lot, and he obtained damages to the amount of thirty dollars. {383} Now, sir, if this is not the effects of prejudice amounting to oppression, then I am no judge of right and wrong. I am very much inclined to think that if General Joseph Smith or any of his friends had treated any citizen of this state or any other state in the manner he was treated by these men, and they had sued for damages as he did, the case would have terminated very differently. However, so it is. The idea of a man yielding to such a degree of prejudice as to render him incapable of executing justice between man and man, merely from rumor and report, is to me perfectly ridiculous and contemptible, as well as wicked and unjust. And when a man is all the day long boasting of the rights and privileges guaranteed to every citizen of the United States under the Constitution and laws, and at the same time is so prejudiced against one of the most peaceable citizens that he does not know whether he can render him justice in a court of equity, but would rather strengthen the hands of mobocrats and law-breakers, the inference that one must naturally draw is that such a man is a consummate scoundrel and hypocrite, or that he is guilty of the most flagrant violation of the most sacred constitutional principles embraced in the fundamental doctrines of this republic. I am happy, sir, to have evidence daily that no such corrupt prejudice exists in the heart of General Joseph Smith, nor in the community, so far as I have been able to discover. Now, as to the exceptions these men have taken in regard to General Smith's religious views or general course of conduct, it matters not much. His religious views are his inalienable right, and are nobody's business; and the man who cannot render him justice on that account is a wilful violator of the laws he professes to admire; and, sir, I have for more than two years last past been a close observer of General Smith's general course of conduct, as well as his private life; and justice to him, to myself, and the community at large, compels me to say that, in all my intercourse with men, I never associated with a more honorable, upright, charitable, benevolent, and law-abiding man than is the much persecuted General Smith; and, sir, when I hear men speak reproachfully of him, I never ask for a second evidence of their corruptness and baseness. General Smith, sir, is a man of God, a man of truth, and a lover of his country; and never did I hear him breathe out curses or raillery at any man because he saw fit to differ in religious matters. Shame on the principle--shame on the man or set of men who show themselves so degraded and miserably corrupt. The last night of our stay at Dixon, I had the privilege of speaking on the principles of my religion to a number of individuals in a kind of argument with two men; and, sir, although it is near some four years since I have made a practice of preaching, it felt as sweet as ever. Truth to an honest heart is sweet, but to a wicked man is like a piercing {384} sword, as was manifest on that occasion; for although the principles of the Gospel were laid down so plain and clear that it was impossible to misunderstand, yet the opposing party repeatedly misconstrued my language, and even his own admission. I cannot persuade myself that the prejudice referred to above is a general thing. There are many honorable exceptions, and I presume if the Mormons had signified their intentions of supporting the Democratic candidate for the presidency at the ensuing election, instead of nominating an independent candidate of their own choice, their prejudice would not have been so great at the trial of Reynolds and Wilson, and perhaps General Smith would have obtained a judgment somewhat equivalent to the injuries he sustained from that unholy prosecution. But the Mormon people are too noble-minded to be bought or biased by fear or favor, and have been too often deceived by the plausible pretensions of demagogues to put trust in any but tried friends. General Smith has ever been an undeviating friend, not only to this community, but to the oppressed of every name or society, and we consider him as competent and qualified for the highest office of the United States as any other man, and a little more so; and a great deal more worthy of it. In conclusion, let me say that whatever others may say, I consider, it an honor to be associated with such a man as General Joseph Smith, and all true followers of the Lord Jesus Christ; and the more wicked men despise and misrepresent the principles and conduct of President Smith, the more I love him and delight in his society; and this I can do without prejudice or animosity against any man or set of men. I believe in the broad principle of equal rights and privileges, so far as religion or politics are concerned; and while I seek to enjoy my religion according to the knowledge in me, I will interfere with the rights of no man, nor persecute because my neighbor does not think as I do. A multitude of business compels me to close, and I must forbear. I have the honor to be your brother in the everlasting covenant. WILLIAM CLAYTON. NAUVOO, May 16, 1844. From the _Neighbor_:-- STEAMBOAT ELECTION. On the last upward voyage of the _Osprey_ from St. Louis to this place as usual, the merits of the several candidates for the next Presidential election were discussed. A vote was taken, and the following was the {385} state of the polls as handed to us by a gentleman who came as passenger:-- General Joseph Smith, 26 gentlemen, 3 ladies. Henry Clay, 6 gentlemen, 2 ladies. Van Buren, 2 gentlemen, 0 ladies. The ladies are altogether forsaking Van Buren, and the gentlemen as a matter of course are following after. There is a wonderful shrinkage Henry Clay, but the General is going it with a rush. _Hurrah for the General_! Footnotes: 1. This was Illinois' senior Senator at the time. 2. The reason for this reference to Missouri and of possible difficulty arising from the Saints going to Oregon without a guarantee of protection from the general government grew out of the fact that nearly all the early settlers of the Oregon territory were from Missouri. Even in this month of May, 1844, Cornelius Gilliam, the inveterate enemy of the Saints, and who took so prominent a part in the troubles about Far West, was collecting a large company at Independence, Missouri, numbering over three hundred persons, to start for Oregon that season; and all along the Oregon route on the south side of the Platte river, the road was thronged during the next several years by emigrants, very many of whom, and for some time the most of whom, were from Missouri_. (See Western Missouri Expositor,_ May 18 1844. Also Bancroft's _Oregon_ Vol. I, page 449,_ Passim_). 3. This was John C. Fremont. 4. For the part taken by Mr. Reid in defending the Prophet in those early experiences, See this HISTORY Vol. I, pp. 89-96 and _note_ p. 94 _et seq_. {386} CHAPTER XVII. THE STATE PRESIDENTIAL CONVENTION AT NAUVOO--THE STATES REPRESENTED--SPEECH OF JOHN S. REID, ESQ.--EARLY DAYS WITH THE PROPHET. _Friday, May 17, 1844.--_The State Convention met in the assembly room. I copy the minutes. _State Convention at Nauvoo_. Convention met according to appointment, and was organized by appointing General Uriah Brown to the chair, and Dr. F. Merryweather secretary. Dr. G. W. Goforth presented the following letter, and took his seat in the convention. Several letters of the same character were presented by other gentlemen, but we have not room to insert them. MUSCOUTAH, ST. CLAIR COUNTY, ILL., May 4th, 1844. _Mr. G. W. Goforth_: Sir,--At various meetings held in this county, where I had the honor of attending, and the interesting topic of the selection of a suitable person for the high station of President of the United States being at this time the most important to Americans, and with the names that are now before the people, Joseph Smith of Nauvoo is recognized respectfully as a candidate, declarative in the principles of Jeffersonianism, or Jefferson democracy, free trade, and sailor's rights, and the protection of person and property. A convention being about to be held in the City of Nauvoo on the 17th of this month (May), your name has been on every occasion given as a delegate to said convention, and through me the message to be imparted you, asking you to represent our expressions in the case. Please say for us, as Americans, that we will support General Joseph Smith in preference to any other man that has given, or suffered his name to come before us as a candidate. And at the great Baltimore Convention, to be held on the 13th of July, our delegation to said convention be authorized to proclaim for us submission to the nominee as may be by them brought before the people, in case of a failure to {387} nominate Joseph Smith (our choice), and unite approbatively for his support. Respectfully, sir, this communication and authority usward is forwarded you as your voucher at said convention, with our hearty prayers for the success of him whose special name is given in the important affairs. HENRY B. JACOBS. Agent for the friends of General Joseph Smith. Mr. Clay's letter to General Joseph Smith was then read by Mr. Phelps, and also General Joseph Smith's rejoinder, which was applauded by three cheers. It was moved and seconded that the following gentlemen be appointed a committee to draft resolutions for the adoption of this convention:-- Dr. G. W. Goforth, John Taylor, Wm. W. Phelps, William Smith, and Lucian R. Foster. It was moved and seconded that he correspondence of the Central Committee for Government Reform of New York be read by W. W. Phelps, also General Joseph Smith's answer to the same. NEW YORK, April 20, 1844. _Joseph Smith, Esq_., SIR,--The subscribers, the Central Committee of the National Reform Association, in accordance with a duty prescribed by their constitution, respectively solicit an expression of your views as a candidate for public office, on a subject that, as they think, vitally affects the rights and interests of their constituents. We see this singular condition of affairs, and while wealth in our country is rapidly accumulating, while internal improvements of every description are fast increasing, and while machinery has multiplied the power of production to an immense extent, yet with all these national advantages, the compensation for useful labor is getting less and less. We seek the cause of this anomaly, and we trace it to the monopoly of the land, which places labor at the mercy of capital. We therefore desire to abolish the monopoly, not by interfering with the conventional fights of persons now in possession of the land, but by arresting the further sale of all lands not yet appropriated as private property, and by allowing these lands hereafter to be freely occupied by those who may choose to settle on them. We propose that the public lands hereafter shall not be owned, but occupied only, the occupant having the right to sell or otherwise dispose of improvements to any one not in possession of other land; so that, by preventing any individual from becoming possessed of more than a limited quantity, every one may enjoy the right. This measure, we think, would gradually establish an equilibrium {388} between the agricultural and other useful occupations, that would ensure to all full employment and fair compensation for their labor, on the lands now held as private property, and to each individual on the public lands the right to work for himself on his own premises, or for another, at his option. An answer, as soon as convenient, will much oblige your fellow-citizens. John Windt, Egbert S. Manning, James Maxwell, Lewis Masquerier, Daniel Witter, Geore H. Evans, Ellis Smalley. NAUVOO, ILL., May 16th, 1844. _To John Windt, Egbert S. Manning, James Maxwell, Lewis Masquerier, Daniel Witter, George H. Evans, and Ellis Smalley, Esqrs_. GENTLEMEN:-- Your communication of April 20th, soliciting my views relative to the public lands, is before me; and I answer, that as soon as the greater national evils could be remedied by the consolidated efforts of a virtuous people and the judicious legislation of wise men, so that slavery could not occupy one-half of the United States for speculation, competition, prodigality, and fleshy capital, and so that enormous salaries, stipends, fees, perquisites, patronage, and the wages of spiritual wickedness in ermine and lace could not swallow up forty or fifty millions of public revenue, I would use all honorable means to bring the wages of mechanics and farmers up, and salaries of public servants down, increase labor and money by a judicious tariff, and advise the people--who are only the sovereigns of the soil--to petition Congress to pass a uniform land law! that the air, the water, and the land, of the asylum of the oppressed, might be free to free men! With consideration of the highest regard for unadulterated freedom I have the honor to be your obedient servant. JOSEPH SMITH. After which, the meeting adjourned for one hour. It was moved and seconded that the following gentlemen be constituted a committee to appoint electors for this State:-- Dr. G. W. Goforth, L. Robinson, L. N. Scoville, Peter Hawes, and John S. Reid. It was moved and seconded that the following gentlemen be constituted a central committee of correspondence, having power to increase their number:-- {389} Dr. Willard Richards, Dr. J. M. Bernhisel, W. W. Phelps, and Lucian R. Foster. The following delegates from the different states of the Union were then received by vote:-- It was moved, seconded, and carried by acclamation, that General Joseph Smith, of Illinois, be the choice of this convention for President of the United States. It was moved, seconded, and carried by acclamation, that Sidney Rigdon, Esq., of Pennsylvania, be the choice of the Convention for Vice-President of the United States. The nine following resolutions were then adopted, the fifth of which was carried by acclamation. _Resolutions_. 1._ Resolved,_ that from all the facts and appearances that are now {391} visible in the United States, we believe that much imbecility and fraud is practiced by the officers of Government; and that to remedy these evils it is highly necessary that a virtuous people should arise in the panoply of their might, and with one heart and one mind correct these abuses by electing wise and honorable men to fill the various offices of Government. 2. _Resolved,_ that as union is power, the permanency and continuance of our political institutions depend upon the correction of the abuses. 3. _Resolved,_ that as all political parties of the present day have degraded themselves by adhering more or less to corrupt principles and practices, by fomenting discord and division among the people, being swallowed in the vortex of party spirit and sectional prejudices, until they have become insensible to the welfare of the people and the general good of the country; and knowing that there are good men among all parties, in whose bosoms burn the fire of pure patriotism, we invite they, by the love of liberty, by the sacred honor of freemen, by the patriotism of the illustrious fathers of our freedom, by the glorious love of country, and by the holy principles of '76, to come over and help us to reform the Government. 4. _Resolved,_ that to redress all wrongs, the government of the United States, with the President at its head, is as powerful in its sphere as Jehovah is in His. 5. _Resolved,_ that the better to carry out the principles of liberty and equal rights, Jeffersonian democracy, free trade, and sailor's rights, and the protection of person and property, we will support General Joseph Smith, of Illinois, for the President of the United States at the ensuing election. 6._ Resolved,_ that we will support Sidney Rigdon, Esq., of Pennsylvania, for the Vice-Presidency. 7._ Resolved,_ that we will hold a National Convention at Baltimore on Saturday, the 13th day of July. 8. _Resolved,_ that we call upon the honest men of all parties in each state to send their delegates to said convention. 9._ Resolved,_ that all honest editors throughout the United States are requested to publish the above resolutions. 10. _Resolved,_ that those gentlemen who stand at the head of the list, who have gone to the several states to take charge of our political interests, be requested to use every exertion to appoint electors in the several electoral districts of the States which they represent, and also to send delegates to the Baltimore Convention. 11. _Resolved,_ that Dr. Goforth and John S. Reid, Esq., be requested to furnish a copy of their speeches for publication. {392} 12. _Resolved,_ that the electors be instructed to make stump speeches in their different districts. 13. _Resolved,_ that the thanks of this meeting be given to Mr. Hancock for his patriotic song. It was moved and seconded that Orson Hyde, Heber C. Kimball, David S. Hollister, Orson Pratt, and Lyman Wight represent this convention at the convention to be held in Baltimore on the 13th of July next. Sidney Rigdon, Esq., then addressed the meeting, and was succeeded by the following gentlemen:--Gen. Joseph Smith, Dr. G. W. Goforth, Lyman Wight, W. W. Phelps, John Taylor, Hyrum Smith, and John S. Reid, Esq. It was moved, seconded, and carried, that the thanks of this meeting be given to the chairman and secretary. The Convention was addressed in an eloquent speech by Sidney Rigdon, Esq., showing the political dishonesty of both Henry Clay and Martin Van Buren, and stating his views, and the present condition of the country. Dr. Goforth rose and addressed the convention. [Dr. Goforth dealt chiefly with the past glories of the republic, and the wrongs suffered by the Latter-day Saints in Missouri]. _Synopsis of the Remarks of Hon. John S. Reid_. [2] _Mr. Chairman_: I cannot leave this subject and do justice to my own feelings and the character of Gen. Smith, without giving a short history of the first persecution that came upon him in the counties of Chenango and Broome, in the State of New York, commenced by that class of people calling themselves Christians. The first acquaintance I had with Gen. Smith was about the year 1833. He came into my neighborhood, being then about eighteen years of age, and resided there two years; during which time I became intimately acquainted with him. I do know that his character was irreproachable; that he was well known for truth and uprightness; that he moved in the first circles of the community, and he was often spoken of as a young man of intelligence and good morals, and possessing a mind susceptible of the highest intellectual attainments. I early discovered that his mind was constantly in search of truth, expressing an anxious desire to know the will of God concerning His children here below, often speaking of those things which professed Christians believe in. I have often observed to my best informed friends {393} (those that were free from superstition and bigotry) that I thought Joseph was predestinated by his God from all eternity to be an instrument in the hands of the great Dispenser of all good to do a great work. What it was I knew not. After living in that neighborhood about three years, enjoying the good feelings of his acquaintance as a worthy youth, he told his particular friends that he had had a revelation from God to go to the west about eighty miles to his father's, in which neighborhood he should find hid in the earth an old history written on golden plates, which would give great light and knowledge concerning the will of God towards His people in this generation, unfolding the destiny of all nations, kindreds and tongues. He said that he distinctly heard the voice of him that spake. Joseph Knight, one of the fathers of your Church, a worthy man, and my intimate friend, went with him. When I reflect upon our former friendship, Mr. Chairman, and upon the scenes that he had passed through in consequence of mal-administration, mobocracy and cruelty, I feel to lift up my voice to high heaven, and pray God to bless the aged veteran, and that his silver locks may go down to the grave in peace, like a shock of corn fully ripe. In a few days his friends [Joseph Smith's] returned with the glad news that Joseph had found the plates and had gone down to his father-in-law's for the purpose of translating them. I believe he remained there until he finished the translation. After the book was published, he came to live in the neighborhood of Father Knight's, about four miles from me, and began to preach the Gospel; and many were pricked in their hearts, believed, and were baptized in the name of the Lord Jesus. He soon formed a Church at Colesville; his meetings were numerously attended, and the eyes of all people were upon him with astonishment. Oh, Mr. Chairman, the world was turned upside down at once, and the devil,--always ready to assist and help along in all difficulties that arise among men--personified in some of the religionists, began to prick up his ears and jump, and kick and run about, like Jim Crow, calling for rotten eggs to help in the wake. You would have thought, sir, that Gog and Magog were let loose on the young man. He called upon the world's people (as they are called) but got no help; he then flew about in the sectarian churches, like lightning, and they immediately came to his aid, and uniting their efforts, roared against him like the thunders of Mount Sinai. When those fiery bigots were let loose, they united in pouring the red hot vials of their wrath upon his head. Their cry of "False Prophet! False Prophet!" was sounded from village to village, and every foul epithet that malice and wicked ingenuity could invent were heaped upon him. Yes, sir; the same spirit that influenced the Presbyterians of Massachusetts about one hundred and fifty years ago, in their persecution of the Quakers, when they first began to preach their doctrines in that state, was fully manifested by those religious bigots, {394} who were afraid if they let them alone, their own doctrines would come to naught. What was the result of the persecution in Massachusetts? Why, sir, warrants were made out by those churches having authority, and the Quakers were tried for heresy. But what was the result of those trials. The sentence of death was passed upon the Quakers for heresy by those religious fanatics, and three of them were hanged by the neck on Bloody Hill, in Boston, to make expiation for that unpardonable crime. "Tell it not in Gath," nor publish it not on the tops of the mountains in this boasted land of freedom, that the Puritans of New England, who had fled from the Old World in consequence of religious intolerance, that they might enjoy the sweets of liberty, so soon became persecutors themselves, and shed innocent blood, which still cries aloud from the dust for vengeance upon their heads. Let shame cover our faces when we mention the name of freedom in our grand republic. O my God! when in one portion of our country blood is flowing from the crime of worshiping our Creator according to the dictates of conscience, or as the Spirit directs, and in the other are great rejoicings in consequence thereof, where, I ask, is the boasted freedom for which our fathers fought and bled? O Thou who holdest the destinies of all things in Thine hands here below, return these blessings unto us, that we may keep them as precious jewels till time is no more. But, Mr. Chairman, I am wandering too far from the subject. I will return to the persecutions which followed General Smith, when his cheeks blossomed with the beauty of youth, and his eyes sparkled with innocence. These bigots soon made up a false accusation against him, and had him arraigned before Joseph Chamberlain, a justice of the peace, a man who was always ready to deal out justice to all, and a man of great discernment of mind. The case came up about 10 o'clock a.m. I was called upon to defend the prisoner, the prosecutors employed the best counsel they could get, and ransacked the town of Bainbridge and county of Chenango for witnesses that would swear hard enough to convict the prisoner; but they entirely failed. Yes, sir; let me say to you that not one blemish nor spot was found against his character. He came from that trial, notwithstanding the mighty efforts that were made to convict him of crime by his vigilant persecutors, with his character unstained by even the appearance of guilt. The trial closed about twelve o'clock at night. After a few moments' deliberation, the court pronounced the words, "Not guilty," and the prisoner was discharged. But, alas! the devil, not satisfied with his defeat, stirred up a man not unlike himself, who was more fit to dwell {395} among the fiends of hell than to belong to the human family, to go to Colesville and get another writ and take him to Broome county for another trial. They were sure they could send that boy to hell or to Texas, they did not care which; and in half an hour after he was discharged by the court, he was arrested again, and on the way to Colesville for another trial. I was again called upon by his friends to defend him against his malignant persecutors, and clear him from the false charges they had preferred against him. I made every reasonable excuse I could, as I was nearly worn down through fatigue and want of sleep, as I had been engaged in lawsuits for two days and nearly the whole of two nights. But I saw the persecution was great against him; and here let me say, Mr. Chairman, singular as it may seem, while Mr. Knight was pleading with me to go, a peculiar impression or thought struck my mind that I must go and defend him, for he was the Lord's anointed. I did not know what it meant, but thought I must go and clear the Lord's anointed. I said I would go, and started with as much faith as the Apostles had when they could remove mountains, accompanied by Father Knight, who was like the old patriarch that followed the ark of God to the city of David. We rode on till we came to the house of Hezekiah Peck, where a number of Mormon women were assembled, as I was informed, for the purpose of praying for the deliverance of the Prophet of the Lord. The women came out to our wagon, and Mrs. Smith among the rest. O my God, sir, what were my feeling when I saw that woman who had but a few days before given herself, heart and hand, to be a consort for life, and that so soon her crimson cheeks must be wet with tears that came streaming from her eyes! Yes, sir; it seemed that her very heart strings would be broken with grief. My feelings, sir, were moved with pity and sorrow for the afflicted, and on the other hand they were wrought up to the highest pitch of indignation against those fiends of hell who had thus caused the innocent to suffer. The next morning about ten o'clock, the court was organized. The prisoner was to be tried by three justices of the peace, that his departure out of the county might be made sure. Neither talents nor money were wanting to ensure them success. They employed the ablest lawyer in that county, and introduced twenty witnesses before dark, but proved nothing. They sent out runners and ransacked the hills and vales, grog-shops and ditches, gathered together a company that looked as if they had come from hell, and had been whipped by the soot-boy thereof, which they brought forward to testify one after another, but with no better success. Although they wrung and twisted into every shape, in trying {396} to tell something that would criminate the prisoner, nothing was proven against him whatever. Having got through with the examination of their witnesses about two o'clock in the morning, the case was argued about two hours. There was not one particle of testimony against the prisoner. No, sir; he came out like the three children from the fiery furnace, without the smell of fire upon his garments. The court deliberated upon the case for half an hour with closed doors, and then we were called in. The court arraigned the prisoner and said--"Mr. Smith, we have had your case under consideration, examined the testimony, and find nothing to condemn you; and therefore you are discharged." They then proceeded to reprimand him severely--not because anything derogatory to his character in any shape had been proven against him by the host of witnesses that had testified during the trial, but merely to please those fiends in human shape who were engaged in the unhallowed persecution of an innocent man, sheerly on account of his religious opinions. After they had got through, I arose and said--"This court puts me in mind of a certain trial held before Felix of old, when the enemies of Paul arraigned him before that venerable judge for some alleged crime, and nothing was found in him worthy of death or bonds. Yet, to please the Jews who were his accusers, he was left bound, contrary to law, and the court had served Mr. Smith in the same way, by their unlawful and uncalled for reprimand after his discharge to please his accusers." We got him away that night from the midst of three hundred people without his receiving any injury; but I am well aware that we were assisted by some higher power than man; for to look back on the scene, I cannot tell how we succeeded in getting him away. I take no glory to myself: it was the Lord's work, and marvelous in our eyes. This, Mr. Chairman, is a true history of the first persecution that came upon General Smith in his youth among professed Christians, and in a country heralded to the ends of the earth as a land of freedom, where all men have the constitutional right to worship as they please and believe what they please, without molestation, so long as they do not interfere with the rights and privileges of others--yes, sir; a persecution got up through the influence of religious bigotry by as vile a set of men as ever disgraced the family of man. But their devices against him were brought to naught by the Overruling Power that controls all things and brings to naught the counsels of the wicked. Mr. Chairman, little did I think that I was defending a boy that would rise to eminence like this man--a man whom God delights to honor as a {397} Prophet and leader of His people--one to whom He has given the keys of heaven and earth, and the power of David, and said to him, Whatever you bind on earth shall be bound in heaven, and the gates of hell shall not prevail against you. And may he live to put his foot upon the neck of his enemies in love and meekness! I know, sir, that God has made him a leader of many thousands of people; and may he teach them in meekness and with that wisdom and judgment that God shall direct. I add no more. The Convention adjourned _sine die_ URIAH BROWN, President, F. MERRYWEATHER, Secretary. I rode out in the afternoon. About 6 p.m., a caucus was held; but, Emma being sick, I could not attend. At night a large assemblage burned a barrel of tar in the street. I went out to see what was the matter, and found they were giving toasts; and as soon as they became aware of my presence; they carried me on their shoulders twice round the fire, and escorted me to the Mansion by a band of music. Elders Franklin D. Richards and Joseph A. Stratton were ordained High Priests and set apart to go on a mission to England by Elders Brigham Young and Heber C. Kimball and Willard Richards. Footnotes: 1. It is to be observed that these delegates named from the various states were now, and for some time past had been, residents of Nauvoo, Ill. 2. This was the "former lawyer" who defended the Prophet in his first prosecution in the State of New York, before local justices of the peace in Chenango and Broome counties, 1830; See this HISTORY, vol. I, ch. XX. {398} CHAPTER XVIII. CHARGES AGAINST PRESIDENT SMITH BEFORE THE CIRCUIT COURT--HIS VOLUNTARY APPEARANCES AT COURT--TREATMENT--RETURN TO NAUVOO. _Saturday, May 18, 1844.--_At 9 a.m., I went with Heber C. Kimball to visit President Brigham Young, and afterwards went out to the regimental training, and also in the afternoon riding on my horse, "Joe Duncan." At 5 p.m., two cannons were fired opposite my old house, and the regiments were dismissed. The high Council cut off from the Church James Blakesley, Francis M. Higbee, Charles Ivins, and Austin Cowles, for apostasy. _Sunday, 19.--_Cloudy morning; rain about noon. I remained at home. Elder Lyman Wight preached at the stand in the morning. The usual prayer meeting at 2 p.m. was dispensed with on account of the mud and rain. In the evening I talked to the brethren at my house, Esquire Reid, my old lawyer, being present, W. W. Phelps read my last letter to Henry Clay to the company. _Monday, 20.--_Emma continued very sick, and I was with her most of the time. At 10 a.m., there was a meeting at the stand for the purpose of collecting means to enable Elder Lyman Wight to go to Washington. [Sidenote: Court Session at Carthage.] The Circuit Court commenced its sitting at Carthage, Judge Thomas presiding. Brother Phelps and many of the brethren went to Carthage. Phelps returned in the evening with the intelligence that {399} a summons was supposed to be issued for me to appear on the same case on which I was set free by_ habeas corpus_ on the 8th inst. [1] The lawyers agreed to move an abatement. A good influence in favor of the Saints appears to have prevailed. A general court-martial of the Legion was held, Brevet Major General Hyrum Smith presiding. It was adjourned to the 10th of June next. _Tuesday, 21.--_A very pleasant morning. I rode out on horseback to the prairie, with Porter Rockwell and Mr. Reid. At 7 a.m., Elders Brigham Young, Heber C. Kimball, Lyman Wight, and about a hundred Elders, left this city on the steamer _Osprey_ (Captain Anderson) for St. Louis. The_ Maid of Iowa_ arrived at 8 a.m., with sixty-two Saints from the Eastern States on board, all in good health and spirits. The clerk, Thomas Bullock, reported the fields on each side of the river covered with water to the depth of upwards of sixteen feet, and all the farms on the flats of the Mississippi river were submerged, and the river was still rising eight inches per day. The _Maid of Iowa_ started up the river for Wapello on the Iowa river at 3 p.m. I was at home towards night with Emma, who is somewhat better. I shoveled dirt out of the ditch, while Wasson stood on the corner of the fence to watch. An officer arrived having a summons and an attachment to take me to Carthage, but he could not find me. I rode out in the evening to see David Yearsley's child, who was sick, and returned home at 9 p.m. I copy from the _Times and Seasons_:-- LETTER: GEORGE A. SMITH TO "TIMES AND SEASONS"--CONFERENCE AT NEWARK, ILLINOIS. "NEWARK, KENDALL COUNTY, ILL., May 21, 1844. _Editor of the Times and Seasons_:-- DEAR SIR,--We arrived at Ottawa on the 17th inst., after driving {400} four days through the constant rains, and over roads almost impassable for man or beast. We were soon informed that the conference was removed twenty miles up Fox River, at the Newark Branch. Notice had been given for a political address to be delivered in the Court House in the evening by one of the Twelve; several hundred citizens assembled, and were addressed by Elder G. A. Smith. The speaker considered General Smith the smartest man in the United States, and best calculated to fill the presidential chair, which was applauded by the assembly. His political views as presented on that occasion seemed to please most of the people. At the close of the speech the congregation quietly dispersed. Elder Woodruff continued his journey ten miles, and held a meeting with the LaSalle Branch of 46 members, mostly emigrants from Norway. On the 18th we arrived at Newark, and attended the Conference according to appointment. The following is a copy of the minutes, which we forward for publication:-- NEWARK, KENDALL COUNTY, ILL., May 18, 1844. Conference convened pursuant to notice. There were present two of the quorum of the Twelve, one High Priest, two Seventies, nine Elders, one Priest, and one Teacher. Conference called to order by Elder Woodruff. Elder George A. Smith called to the chair. Conference opened by singing, and prayer by the president. Representation of the several branches was called for, when the following branches were represented as follows: Newark Branch, 35 members, 1 Elder, 1 Teacher; Lasalle Branch, 46 members, 2 Elders: Ottawa Branch, 16 members, 2 Elders; Bureau Branch, 15 members, 3 Elders; Pleasant Grove, McHenry County, 19 members, 2 Elders; Indian Creek Branch, 5 members; Big Vermillion Branch, 4 members; French Creek Grove Branch, 2 members. Total 133 members, 10 Elders, and 1 Teacher, Canute Petersen, Severt Olson, Zimri H. Baxter, Levi Lightfoot, S. D. Huffaker, Mades Madison, Vance Jacobs, and Oder Jacobson, were ordained Priests; Ole Johnson and Peter Maclin ordained Teachers, under the hands of Elders Wilford Woodruff, Geo. A. Smith, and Ezra Thayer. Appropriate remarks were then made by Elders Woodruff and Smith by way of counsel and instruction to those who had been ordained; followed by Elder David Savage. Adjourned until Sunday morning, 10 o'clock. Sunday, 19th. Met according to adjournment. Opened by singing and prayer by Elder a.m. Wilsey. {401} A discourse was then delivered by Elder Wilford Woodruff, in which he instructed the Elders to be careful to preach the first principles of the Gospel and doctrines of Christ, and not to spend their time in warring with the opinions of other men; showed the importance of revelation, and the necessity of a Prophet of God, as the head of the Church on earth, being as necessary in order to exist and advance in knowledge as for a natural body to possess a head in order to live. He considered we were enjoying the society of as good a Prophet in this day as any people ever enjoyed in any age of the world, and believed all good men would think so, if they were fully acquainted with him and his principles. He was followed by Elder Geo. A. Smith, who bore testimony to the truth of the fullness of the Gospel, counseled the Elders to be humble, and not get head and shoulders above their brethren, lest they fall, like the tallest trees of the forest, that are first swept down by the raging storm. Two o'clock, met according to adjournment, when the sacrament was administered, and many testimonies given from the Elders and members present concerning the truth of the work they had received. Conference was dismissed amid the best of feelings, which were manifested not only by all the Saints, but by the whole congregation of citizens that attended. Good order prevailed through the whole conference. Attention, kindness, and civility, were manifested by all. GEO. A. SMITH, President. ASA MANCHESTER, Clerk. At the close of the Conference, Elders C. C. Rich, David Fullmer, Norton Jacobs, and Moses Smith arrived direct from Nauvoo, on their way to Michigan. 20th--We have appointed a political meeting in Newark, this evening, and one at Joliet tomorrow evening, where we expect to present to the citizens General Smith's Views of the Powers and Policy of the Government, and discuss the subject of politics. WILFORD WOODRUFF. GEO. A. SMITH. _Wednesday, 22.--_At home, watching, as the officers from Carthage were after me. [Sidenote: Visit of Sac and Fox Indians to Nauvoo.] At 10 a.m., about 40 Indians of the Sacs and Foxes came up in front of the Mansion, four or five of them being mounted, among whom was Black Hawk's brother, Kis-kish-kee, &c. I was obliged to send word I could not see them at present. They encamped in the Council Chamber afternoon {402} and night. I was with the police on duty, and saw several individuals lurking around. Very pleasant day. President Brigham Young preached to the brethren in St. Louis this evening. _Thursday, 23.--_Emma rather better. Read Hebrew with Neibaur, and counseled with various friends. At 10 a.m., the Municipal Court met, Newel K. Whitney presiding; but there not being a quorum present, adjourned for one week. [Sidenote: Address of the Prophet to the Indians.] At one p.m., had a talk with the Sac and Fox Indians in my back kitchen. They said--"When our fathers first came here, this land was inhabited by the Spanish; when the Spaniards were driven off, the French came, and then the English and Americans; and our fathers talked a great deal with the Big Spirit." They complained that they had been robbed of their lands by the whites, and cruelly treated. I told them I knew they had been wronged, but that we had bought this land and paid our money for it. I advised them not to sell any more land, but to cultivate peace with the different tribes and with all men, as the Great Spirit wanted them to be united and to live in peace. "The Great Spirit has enabled me to find a book [showing them the Book of Mormon], which told me about your fathers, and Great Spirit told me, 'You must send to all the tribes that you can, and tell them to live in peace;' and when any of our people come to see you, I want you to treat them as we treat you." At 3 p.m., the Indians commenced a war dance in front of my old house. Our people commenced with music and firing cannon. After the dance, which lasted about two hours, the firing of cannon closed the exercise, and with our music marched back to the office. Before they commenced dancing, the Saints took up a collection to get the Indians food. {403} A. A. Lathrop came to my clerk, Dr. Richards, and told him an officer was on his way with an attachment for him, and that the grand jury had found a bill against me for adultery, on the testimony of William Law; he had come from Carthage in two hours and thirty minutes to bring the news. Dr. Richards came to my house and stayed all night. Aaron Johnson came from Carthage, and said that Foster had been swearing that I swore to the complaint on which Simpson was arrested. I instructed Johnson and Rockwell to go to Carthage in the morning, and have him indicted for perjury, as I never did swear to the complaint. The officer was after John D. Parker also, and report says Brigham Young, Heber C. Kimball and W. Clayton. Past nine p.m., I walked a little way with Dr. Richards for exercise. [Sidenote: Hyrum's Caution to the Prophet on the Freedom of Speaking.] My brother Hyrum called in the evening, and cautioned me against speaking so freely about my enemies, &c., in such a manner as to make it actionable. I told him that six months would not roll over his head before they would swear twelve as palpable lies about him as they had about me. President Brigham Young left St. Louis at noon in the steamboat _Louis Philippe_. _Friday, 24.--_With my family all day. Aaron Johnson and Orrin P. Rockwell went to Carthage to get Robert D. Foster indicted; but they returned again as the grand jury had risen. Joseph H. Jackson was at Carthage, and had sworn falsely against me. At 6 p.m., went to Dr. Bernhisel's room, and had counsel with Brothers Richards and Phelps. I ordered a meeting of the City Council for tomorrow, and returned to my family after being absent about one hour. The Central Committee wrote a letter to Hugh Clark Esq.:-- {404} _Letter: Central Campaign Committee to Hugh Clark, Esq.,--Presidential Election Matters_. NAUVOO, ILLINOIS, May 24, 1844. SIR.--Having received your address through our mutual friend, Mr. Edward Doughty, we forward with this per next mail the Nauvoo _Neighbor_ of the 22nd inst., through which you will learn the doings of a State Convention held in this place on the 17th; and this communication has been drawn forth, in a great degree, through our sympathies for a people who are now being mobbed in the city of brotherly love (Philadelphia) as we have been for many years in Missouri; and for what? For our religion, although called by another name. The Mormons and the Catholics are the most obnoxious to the sectarian world of any people, and are the only two who have not persecuted each other and others in these the United States, and the only two who have suffered from the cruel hand of mobocracy for their religion under the name of foreigners; and to stay this growing evil, and establish Jeffersonian democracy, free trade and sailor's rights, and protection of person and property, we have nominated General Joseph Smith for the next president of the nation--a man with whom we are thoroughly acquainted, and have no fear in pledging our lives, our fortunes and our sacred honor, that, if elected, he will give and secure these inestimable blessings to every individual and society of men, no matter what their religious faith. Help us to elect this man, and we will help you to secure these privileges which belong to you, and break every yoke. You will please to consider yourself a member of the corresponding committee with us, agreeable to the resolution of the State Convention, and lay this subject before your people, giving us your views on receipt hereof, and open such correspondence as wisdom shall dictate. General Smith's prospects are brightening every day. With sentiments of the highest consideration, we are your obedient servants, WILLARD RICHARDS, JOHN M. BERNHISEL, W. W. PHELPS, LUCIAN R. FOSTER, Central Committee of Correspondence for the Election of General Joseph Smith to the Presidency. HUGH CLARK, ESQ. Alderman. Corner of Fourth and Masters Street, Northern Liberties, Philadelphia. Rainy evening. A conference was held at Chicago, Alfred Cordon, president, and James Burgess, clerk. Eleven Elders were {405} present, and a very favorable impression was made upon the minds of the people. [Sidenote: Reported Indictments of the Prophet.] _Saturday, 25.--_At home, keeping out of the way of the expected writs from Carthage. Towards evening, Edward Hunter and William Marks, of the grand jury returned from Carthage; also Marshal John P. Greene and Almon W. Babbitt, who informed me there were two indictments found against me, one charging me with false swearing on the testimony of Joseph H. Jackson and Robert D. Foster, and one charging me with polygamy, or something else, on the testimony of William Law, that I had told him so! The particulars of which I shall learn hereafter. There was much false swearing before the grand jury. Francis M. Higbee swore so hard that I had received stolen property, &c., that his testimony was rejected. I heard that Joseph H. Jackson had come into the city. I therefore instructed the officers to arrest him for threatening to take life, &c. I had a long talk with Edward Hunter, my brother Hyrum, Dr. Richards, William Marks, Almon W. Babbitt, Shadrach Roundy, Edward Romney and others, and concluded not to keep out of the way of the officers any longer. At 2 p.m. I was in council in my north room, and heard the letters from Elder O. Hyde read, and instructed Dr. Richards to write an answer, which he did as follows: _Letter:--Willard Richards to Orson Hyde--Answering Hyde's Letter on Western Movement_. NAUVOO, May 26, 1844. _Orson Hyde, Esq_.: SIR.--Yours of April 30th is received. The council convened this afternoon, and, after investigation, directed an answer, which must be brief to correspond with the press of business. All the items you refer to had previously received the deliberation of the council. {406} Messrs. Lyman Wight and Heber C. Kimball will doubtless be in Washington before you receive this, from whom you will learn all things relative to Texas, &c. Our great success at present depends upon our faith in the doctrine of election; and our faith must be made manifest by our works and every honorable exertion made to elect Gen. Smith. Agricultural pursuits will take care of themselves, regulating their own operations and the rich also; but the poor we must gather and take care of, for they are to inherit the kingdom. Nauvoo will be a "corner stake of Zion" forever, we most assuredly expect. Here are the house and the ordinance, extend where else we may. Press the bills through the two houses, if possible. If Congress will not pass them, let them do as they have a mind with them. If they will not pass our bills, but will give us "something," they will give what they please, and it will be at our option to accept or reject. Men who are afraid of "hazarding their influence" in the councilor political arena are good for nothing. 'Tis the fearless, undaunted and persevering who will gain the conquest of the forum. Sidney Rigdon, Esq., is about to resign the postoffice at Nauvoo, in favor of Gen. Joseph Smith, the founder of the city. He has the oldest petitions now on file in the general postoffice for that station, and has an undoubted claim over every other petitioner, by being the founder and supporter of the city, and by the voice of nineteen-twentieths of the people; and every sacred consideration; and it is the wish of the council that you engage the Illinois delegation to use their influence to secure the office to General Smith without fail, and have them ready to act on the arrival of Mr. Rigdon's resignation, and before too, if expedient. We are also writing to Justin Butterfield, Esq., U. S. Attorney for the district of Illinois, who has kindly offered his services to secure the post office to the General, he having been here and seen for himself the situation; and probably his letter to the department will arrive nearly as soon as this. The election on the principle of Jeffersonian democracy, free trade, and protection of person and property, is gaining ground in every quarter. All is well in Nauvoo, although some of the Anties are trying to do us injury; but their efforts are palsied, and they make very little headway. You remember the Preston motto, "Truth will prevail!" [2] Therefore we go ahead. {407} You have the best wishes of the council and friends here. I am, sir, most respectfully yours, W. RICHARDS, Recorder. By order of the council. N. B. Your families and friends were well last information. Sidney Rigdon resigned the office of postmaster of Nauvoo, and recommended me as his successor. The _Maid of Iowa_ arrived at five p.m. The High Council have directed the following testimony to be published in the _Neighbor_, I copy it with the editor's remarks, to show the character of the men who are now seeking to destroy my life and usefulness, and overthrow the work of the Lord which He has commenced through my instrumentality: [Here follow the affidavits of Margaret J. Nyman, Matilda J. Nyman, Sarah Miller, and an extract from the testimony of Catherine Warren before the High Council of the Church to the effect that Chauncey L. Higbee had brought about their ruin by deceit in representing that Joseph Smith taught that promiscuous sexual relations were not sinful when kept secret, and by this misrepresentation he, the said Chauncey L. Higbee, accomplished his wicked purposes]. _Editorial Comment_. We have abundance of like testimony on hand which may be forthcoming if we are compelled; at present the foregoing may suffice. "Why have you not published this before?" We answer--on account of the humility and entreaties of Higbee at the time; and on account of the feelings of his parents, who are highly respectable, we have forborne until now. The character of Chauncey L. Higbee is so infamous, and his exertions such as to destroy every principle of righteousness, that forbearance is no longer a virtue. After all that this Chauncey L. Higbee has done in wickedly and maliciously using the name of Joseph Smith to persuade innocent females to submit to gratify his hellish lusts, and then blast the character of the most chaste, pure, virtuous and philanthropic man on earth, he, to screen himself from the law of the land and the just indignation of an insulted people, and save himself from the penitentiary, or whatever punishment his unparalleled crimes merit, has entered into a conspiracy with the Laws and others against the lives of those who are knowing to his abandoned conduct, thus hoping to save himself from the disgrace which must follow an exposure, and wreak his vengeance and gratify his revenge for his awful disappointment. [Sidenote: Conference in Jefferson Co., N.Y.] {408} A two days' conference was held in Jefferson county, New York, at 10 a.m. Present 300 Saints, 150 of whom had embraced the Gospel since last autumn. Nine branches were represented, containing 289 members, 16 Elders, 8 Priests and 1 Teacher. An immense concourse of people assembled to hear the Elders preach. Elder Benjamin Brown was President, and J. W. Crosby, Clerk. [Sidenote: Conference, Dresden, Tenn.] A three days' conference was held at Dresden, Weakly county, Tennessee. Elder A. O. Smoot was chosen president, and D. P. Raney, secretary. A large congregation assembled, but the proceedings were interrupted by a mob headed by some of the leading men of the county; yet a candidate for elector was appointed by my friends. _Sunday, 26.--_At 10 a.m. I preached at the Stand. The following synopsis was reported by Mr. Thos. Bullock, clerk of the steamer, _Maid of Iowa_. _Address of the Prophet--His Testimony Against the Dissenters at Nauvoo_. President Joseph Smith read the 11th Chap. II Corinthians. My object is to let you know that I am right here on the spot where I intend to stay. I, like Paul, have been in perils, and oftener than anyone in this generation. As Paul boasted, I have suffered more than Paul did. I should be like a fish out of water, if I were out of persecutions. Perhaps my brethren think it requires all this to keep me humble. The Lord has constituted me so curiously that I glory in persecution. I am not nearly so humble as if I were not persecuted. If oppression will make a wise man mad, much more a fool. If they want a beardless boy to whip all the world, I will get on the top of a mountain and crow like a rooster: I shall always beat them. When facts are proved, truth and innocence will prevail at last. My enemies are no philosophers: they think that when they have my spoke under, they will keep me down; but for the fools, I will hold on and fly over them. God is in the still small voice. In all these affidavits, indictments, it is all of the devil--all corruption. Come on! ye prosecutors! ye false swearers! All hell, boil over! Ye burning mountains, roll down your lava! for I will come out on the top at last. I have more to boast of than ever any man had. I am the only man that has ever been able to keep a whole church together since the days {409} of Adam. A large majority of the whole have stood by me. Neither Paul, John, Peter, nor Jesus ever did it. I boast that no man ever did such a work as I. The followers of Jesus ran away from Him; but the Latter-day Saints never ran away from me yet. You know my daily walk and conversation. I am in the bosom of a virtuous and good people. How I do love to hear the wolves howl! When they can get rid of me, the devil will also go. For the last three years I have a record of all my acts and proceedings, for I have kept several good, faithful, and efficient clerks in constant employ: they have accompanied me everywhere, and carefully kept my history, and they have written down what I have done, where I have been, and what I have said; therefore my enemies cannot charge me with any day, time, or place, but what I have written testimony to prove my actions; and my enemies cannot prove anything against me. They have got wonderful things in the land of Ham. I think the grand jury have strained at a gnat and swallowed the camel. A man named Simpson says I made an affidavit against him, &c. Mr. Simpson says I arrested him. I never arrested Mr. Simpson in my life. He says I made an affidavit against him. I never made an affidavit against him in my life. I will prove it in court. I will tell you how it was: Last winter I got ready with my children to go to the farm to kill hogs. Orrin P. Rockwell was going to drive. An Englishman came in and wanted a private conversation with me. I told him I did not want any private conversations. "I demand one of you!" Such a one I am bound to obey anyhow. Said he--"I want a warrant against the man who stabbed Brother Badham." He said it was a man who boarded at Davis'. He said it was Mr. Simpson--it answered his description. I said I had no jurisdiction out of the city. He said--"The man must be arrested, or else he will go away." I told him--"You must go to Squire Wells, Johnson, or Foster." Mr. Lytle stepped up and said--"I am a policeman." I jumped into my carriage, and away I went. When I came back I met Mr. Jackson. He said--"You did wrong in arresting Mr. Simpson." I told him I did not do it. I went over and sat down, and related the circumstances. He turned round and said--"Mr. Smith, I have nothing against you; I am satisfied." He went and supped with me. He declared in the presence of witnesses, that he had nothing against me. I then said--"I will go over to Esquire Johnson, and testify what the Englishman told me." I told him not to make out that I believe he is the man, but that I believe he is innocent. I don't want to swear that he is the man. Messrs. Coolidge, Rockwell, Hatfield, and Hawes were present. Mr. Johnson made one [a complaint] out in due form: and as I sat down in a bustle the same as I do when one of the clerks brings a deed for {410} me to sign. Johnson read it. I said--"I can't swear to that affidavit; I don't believe it; tear up that paper." Mr. Simpson agreed to come before Badham and make it up. I did not swear to it [_i. e._ to the complaint.] After a while, Dr. Foster and others came in. They called me up to testify. I told it all the same as I do here. Mr. Simpson rose up, and asked--"Do you believe now that I am the man who stabbed Mr. Badham?" I replied--"No sir, I do not now, nor ever did: the magistrate says I did not swear to it." He considered, and made a public declaration that he was satisfied with me. Aaron Johnson went before the grand jury and swore I did not swear to it, when Dr. Foster goes and swears that I swore to it, and that he was in the room when he was not in. Chauncey wanted me to stay and have a conversation. Dr. Foster asked Aaron Johnson for the writ and affidavit. He handed them to Dr. Foster, who read them, and then threw them into the fire. I said--"Doctor, you ought not to have burned it; it was my paper." Dr. Foster goes to the grand jury and swears he did not burn only one; but I say he burnt both. This is a fair sample of the swearing that is going on against me. The last discharge was the 40th; now the 41st, 42nd, 43rd; all through falsehood. Matters of fact are as profitable as the Gospel, and which I can prove. You will then know who are liars, and who speak the truth I want to retain your friendship on holy grounds. Another indictment has been got up against me. It appears a holy prophet has arisen up, and he has testified against me; the reason is, he is so holy. The Lord knows I do not care how many churches are in the world. As many as believe me, may. If the doctrine that I preach is true, the tree must be good. I have prophesied things that have come to pass, and can still. Inasmuch as there is a new church, this must be old, and of course we ought to be set down as orthodox. From henceforth let all the churches now no longer persecute orthodoxy. I never built upon any other man's ground. I never told the old Catholic that he was a fallen true prophet God knows, then, that the charges against me are false. I had not been married scarcely five minutes, and made one proclamation of the Gospel, before it was reported that I had seven wives. I mean to live and proclaim the truth as long as I can. This new holy prophet [William Law] has gone to Carthage and swore that I had told him that I was guilty of adultery. This spiritual wifeism! Why, a man dares not speak or wink, for fear of being accused of this. William Law testified before forty policemen, and the assembly room full of witnesses, that he testified under oath that he never had heard or seen or knew anything immoral or criminal against me. He testified {411} under oath that he was my friend, and not the "Brutus." There was a cogitation who was the "Brutus." I had not prophesied against William Law. He swore under oath that he was satisfied that he was ready to lay down his life for me, and he swears that I have committed adultery. I wish the grand jury would tell me who they are--whether it will be a curse or blessing to me. I am quite tired of the fools asking me. A man asked me whether the commandment was given that a man may have seven wives; and now the new prophet has charged me with adultery. I never had any fuss with these men until that Female Relief Society brought out the paper against adulterers and adulteresses. Dr. Goforth was invited into the Laws' clique, and Dr. Foster and the clique were dissatisfied with that document, and they rush away and leave the Church, and conspire to take away my life; and because I will not countenance such wickedness, they proclaim that I have been a true prophet, but that I am now a fallen prophet. Jackson has committed murder, robbery, and perjury; and I can prove it by half-a-dozen witnesses. Jackson got up and said--"By God, he is innocent," and now swears that I am guilty. He threatened my life. There is another Law, not the prophet, who was cashiered for dishonesty and robbing the government. Wilson Law also swears that I told him I was guilty of adultery. Brother Jonathan Dunham can swear to the contrary. I have been chained. I have rattled chains before in a dungeon for the truth's sake. I am innocent of all these charges, and you can bear witness of my innocence, for you know me yourselves. When I love the poor, I ask no favors of the rich. I can go to the cross--I can lay down my life; but don't forsake me. I want the friendship of my brethren.--Let us teach the things of Jesus Christ. Pride goes before destruction, and a haughty spirit before a downfall. Be meek and lowly, upright and pure; render good for evil. If you bring on yourselves your own destruction, I will complain. It is not right for a man to bare down his neck to the oppressor always. Be humble and patient in all circumstances of life; we shall then triumph more gloriously. What a thing it is for a man to be accused of committing adultery, and having seven wives, when I can only find one. I am the same man, and as innocent as I was fourteen years ago; and I can prove them all perjurers. I labored with these apostates myself until I was out of all manner of patience; and then I sent my brother Hyrum, whom they virtually kicked out of doors. I then sent Mr. Backenstos, when they declared that they were my enemies. I told Mr. Backenstos that he might tell the Laws, if they had any cause against me I would go before the Church, and confess it {412} to the world. He [Wm. Law] was summoned time and again, but refused to come. Dr. Bernhisel and Elder Rigdon know that I speak the truth. I cite you to Captain Dunham, Esquires Johnson and Wells, Brother Hatfield and others, for the truth of what I have said. I have said this to let my friends know that I am right. As I grow older, my heart grows tenderer for you. I am at all times willing to give up everything that is wrong, for I wish this people to have a virtuous leader, I have set your minds at liberty by letting you know the things of Christ Jesus. When I shrink not from your defense will you throw me away for a new man who slanders you? I love you for your reception of me. Have I asked you for your money? No; you know better. I appeal to the poor. I say, Cursed be that man or woman who says that I have taken of your money unjustly. Brother Babbitt will address you. I have nothing in my heart but good feelings. I rode out in the afternoon. On my return, my lawyers, Col. Richardson and Almon W. Babbitt, called upon me on the subject of the writs which were out against me. [Sidenote: Threat to Kidnap Jeremiah Smith.] A man called and informed me that John Eagle and several others intended to kidnap Jeremiah Smith during the night. I therefore stationed an extra police in order to protect him. President Brigham Young arrived at Cincinnati at 5 p.m. [Sidenote: President Smith Voluntarily goes to Carthage to Meet Indictments.] _Monday, 27.--_About 8 a.m., I started on horseback with a few friends, went by the Temple, and purchased my course towards Carthage, thinking it best for me to meet my enemies before the Circuit Court, and have the indictments against me investigated. After I had passed my farm on the prairie, most of the following brethren joined my company, and the remainder soon after my arrival in Carthage--viz.: Aaron Johnson, Dr. Bernhisel, Joseph W. Coolidge, John Hatfield, Orrin P. Rockwell, Lorenzo Rockwell, William Walker, Harrison Sagers, Hyrum Smith, John P. Greene, Judge William Richards, Shadrach Roundy, Theodore Turley, Jedediah M. Grant, John Lytle, Joseph B. Noble, Edward Bonney, Lucien Woodworth, Cornelius P. Lott, Johathan Dunham, and other friends. {413} We arrived at Hamilton's hotel about noon. Charles A. Foster overtook us three or four miles from the city, and accompanied us to Carthage. I had considerable conversation with him, and he appeared to be more mild than previously, and as though he was almost persuaded that he had been influenced to some extent by false reports. Joseph H. Jackson, Francis M. Higbee, and Chauncey L. Higbee were in Hamilton's hotel when we arrived. Soon after our arrival there, Charles A. Foster took me into a private room and told me in a friendly manner that there was a conspiracy against my life. Robert D. Foster told some of the brethren (with tears in his eyes) that there was evil determined against me; and that there were some persons who were determined I should not go out of Carthage alive. Jackson was seen to reload his pistols, and was heard to swear he would have satisfaction of me and Hyrum. I had a short interview with Judge Thomas, who treated me with the utmost courtesy. He is a great man and a gentleman. After dinner (at the second or third table) we retired to our room, when Jackson, who had been to the Court House, came towards the hotel. Some person told him Hyrum had arrived, when he immediately turned towards the Court House again. My lawyers, Messrs. Richardson, Babbitt, and Skinner, used all reasonable exertions to bring forward my trial on the charge of perjury; but the prosecuting party were not ready,--one Withers, a material witness (as they asserted in court), being absent. My attorneys frequently called on me to report the state of things in court, and I was ready to go in at a moment's warning, being anxious for my trial; but the case was deferred till next term. I was left to give bail to the sheriff at his option. He told me I might go home, where he would call and take bail at his own convenience. We immediately called for our horses; and while they {414} were being harnessed, Chauncey L. Higbee came to me and wanted me to stay as a witness in a certain case in which he was employed as attorney. He urged me considerably, but I told him I did not recollect the occurrence he referred to particularly enough to testify in the case, and got him to excuse me. [Sidenote: The Return to Nauvoo.] At half-past four p.m., we started on our return; but when we had got as far as Brother George D. Grant's, a heavy shower of rain commenced, and I went into the house, while most of the brethren went into the barn until the shower abated. After the storm had subsided, we went forward, and I, Hyrum, and some others arrived at home about 9 p.m., and found Emma sick. My carriage, with Joseph B. Noble, arrived a little after. It was upset on the Temple Hill, but no one was hurt. I rode on horseback all the way on "Joe Duncan." As we left the tavern in Carthage, and passed the Court House, there were many people about in small groups. Jackson stood on the green with one or two men some distance off. While at Hamilton's, Chauncey L. Higbee offered some insulting language concerning me to Orrin P. Rockwell, who resented it nobly as a friend ought to do. Hamilton, seeing it, turned Rockwell out of doors. It was afterwards reported to me by James Flack that Robert D. Foster, Charles A. Foster, Wm. B. Rollinson, and the Higbees were on the hill when I passed in the morning. They immediately gathered their pistols, mounted their horses, and were in Carthage before me, excepting Charles A. Foster. Also Mr. Powers was talking with Mr. Davies, a tailor, about my going to Carthage, and said they would attempt to kill Joseph Smith. Mr. Davies replied, "O no, I think not." Mr. Powers rejoined, "They will, by G--; and you know it, by G--." Samuel Smith, of Montebello, heard at five this morning, {415} that I had been taken prisoner to Carthage by a mob. He immediately gathered a company of twenty-five men for the purpose of assisting me, and arrived at Carthage about the time I did. Footnotes: 1. Case of Chauncey L. Higbee vs. Joseph Smith, See Ch. XVI. 2. Referring to the motto that was displayed in the streets of Preston, England, the arrival of Elders Kimball and Hyde as missionaries to that city in 1837. See this HISTORY, vol. II, pp. 498-9. {416} CHAPTER XIX. CASE OF JEREMIAH SMITH BEFORE MUNICIPAL COURT AT NAUVOO--AFFIDAVITS OF CRIMES OF CHAUNCEY L. HIGBEE--APPEARANCE OF THE "EXPOSITOR." _Tuesday, 28.--_At home all day. Rain in the afternoon. The _Maid of Iowa_ started for the Iowa river at 11 a.m. I received a letter from Mr. J. Bronder, dated Philadelphia, May 20th, expressing his strong desires that I should allow my name to stand as candidate for the Presidency of the United States, urging many reasons for his request. _Wednesday, 29.--_At home. Rain in the morning. [Sidenote: Arrest of Jeremiah Smith, by U.S. Authority.] Luther W. Hicock, of Burlington, Iowa, came in and arrested Jeremiah Smith on a warrant issued by Nathanial Pope, Judge of the U. S. Circuit Court. During our conversation in the afternoon we learned to our mutual joy that Jeremiah Smith and I were of one origin. Received the following letter: _Letter: D. S. Hollister to Joseph Smith--Presidential Election Matters_. BALTIMORE, May 9th, 1844. DEAR BROTHER JOSEPH.--From the time of my departure to that of my arrival here on Saturday last, I was blessed with prosperity. The feelings manifested by the passengers on the boat to St. Louis were quite favorable. At St. Louis I embarked on board the steamer _Valley Forge_, with about 125 cabin passengers. I gradually introduced myself to those whose faces gave indications of honest hearts and intelligent minds. On Sunday I was invited to give, in a public discourse, the points of difference between faith of the Latter-day Saints and other professors of {417} the Christian religion. There was a Methodist preacher on board, with whom arrangements were made, to follow me and blow Mormonism to the four winds. Well, I led off in a discourse of an hour and a half. After dinner the Methodists tried to rally their preacher; but he could not be induced to undertake the fulfillment of his engagements. I spent the time in conversing with groups of inquirers, and giving further information to those who sought it. After tea, the Methodist priest was, by much persuasion, induced to preach; but, to the astonishment of all, never once mentioned "Mormonism." By-the-by, we had a beautiful specimen of Missouri treatment of the Saints on board. While I was speaking, I referred to the many false statements which found their way to the public through the papers. A case in point was that of Joseph Smith having just discarded his wife. After I had finished speaking, and was standing on the guard of the boat, a Missourian stepped up to me, asking me if I wished to be understood that all who said Jo Smith had discarded his wife were liars. On my answering him in the affirmative, he drew his bowie knife on me; but some passengers, who had heard him threaten my life, were watching, and caught him as he was in the act of striking and I in the act of pitching him overboard; but they saved him, and I am glad of it. The whole affair turned much to my advantage. It was an ocular demonstration to the crowd of Missourians' feeling toward the Church of Christ. By this time the way was pretty well paved for introducing national matters; and from this on to our arrival at Wheeling, the time was principally occupied on that subject--reading your views on political economy, &c. On arriving at Wheeling, a stranger might have imagined me to be a man of some consequence, for it was, "Will you take a seat in our coach?" "Go with us in this stage." "Hold on, and take a seat with us," says the third. In fact, the Mormon was quite a lion among the passengers. But passing the minutiae, I arrived in the city two days after the great Whig convention. All is joy and enthusiasm among the Whigs, while doubt and consternation are manifested among the Democrats. The convention has been got up at an immense expense; hundreds of thousands of dollars have been expended. The Democratic convention comes off on the 27th inst. In the meantime I shall do what is in my power for the promotion of the good cause, and endeavor to be well accoutered for that occasion. I expect to co-operate with Hyde, Pratt and Page, though as yet I have not heard from them. {418} I shall expect to receive from you the proceedings of the convention held at Nauvoo on Monday last, together with such instructions as you deem proper to give. D. S. HOLLISTER. [Sidenote: Municipal Court--Case of Jeremiah Smith.] _Thursday, 30.--_Municipal Court met at 10 a.m., over which I presided as mayor and chief justice. Present, William Marks, Orson Spencer, George W. Harris, Gustavus Hills and Samuel Bennett, alderman, associate justices Jeremiah Smith, Sen., was brought up on _habeas corpus_ from the custody of T. B. Johnson, the complainant. T. B. Johnson being called by the court answered that he did not acknowledge the jurisdiction of this court; that his writ was only to keep Smith until he could get another writ for him; that Mr. Hickock had a writ from Judge Pope, and he considered Mr. Smith his prisoner, and he attended this court as a matter of courtesy; and if any one offered resistance, he was instructed by Government to give their names, &c., and wrote the names of the court, &c. Smith's counsel replied to such a subterfuge writ. The court thought it due the court to hear the reasons why the jurisdiction of the court was not regarded. T. B. Johnson said he did not come to make a speech; but was instructed to arrest the man. He intended to make no defense. He was an agent of the United States. "Your writ of _habeas corpus_ had nothing more to do with this case than with a man in the moon. I have not been able to get authority, and did not come to make defense." Read from Charles B. Penrose's handwriting (so purporting) 33 sec. of Act Sept. 24th, 1789, Act of Congress. Had agreed to wait the decision of this court, but had not agreed to abide the decision. James A. McCanse was called by the court and asked, "Do you subscribe to the decision of Mr. Johnson in the matter?" McCanse would not decide. Would like counsel. {419} T. B. Johnson said he did not ask any favors of the court. He was a United States agent. Councilor Hugins said--"If McCanse surrenders his claim we will not go into the merits of the case; but if McCanse claims the prisoner, we will go into the merits." Councilor Hugins read a petition of Jeremiah Smith for another writ of _habeas corpus._ G. P. Stiles, counsel for prisoner, said that Johnson had given up the prisoner on the first claim. T. B. Johnson said he did not surrender his claim; had nothing to say about it. "Take your own course, gentlemen." Stiles said he has given him up on the first writ, and now says he says nothing about it; and upon this ground we claim a discharge. T. B. Johnson said--"We would be defending the writ before Judge Pope. I come here as an agent of the United States. The prisoner has been taken out of my hand, I consider illegally. I do not come here to prosecute or to defend a writ of _habeas corpus._ There is no law for these proceedings. I know my rights. If this court thinks it right to discharge the prisoner, let them do it--let them do it. I do not ask any favors of the court--I ask justice. The laws of Illinois have no power over the United States laws. Let this court discharge him, and I shall take another course--I do not say against you as a court. I came here to arrest Jeremiah Smith." Justice Harris asked if he meant to intimidate the court by threats. The chief justice remarked that it was the duty of the United States and Federal Government to treat their subjects and constituents with all that complacency and good feeling which they wished in return, and to avoid every threatening aspect, every intimidating and harsh treatment. He respected the United States laws, but would not yield up any right ceded to the court. The United States have no right to trample our laws under their feet. {420} The court is bound by oath to support the Constitution of the United States, and State of Illinois and writ of_ habeas corpus._ The Constitution of the United States and _habeas corpus_ shall not be denied. If the court deny the writ of _habeas corpus,_ they perjure themselves. The United States have no right to usurp power to intimidate, and the court would see them all destroyed before he would perjure himself. We have asked no power. Mr. Smith asked us to investigate. We were bound to do so. Let the Federal Government hurl on us their forces, dragoons, &c.; we are not to be intimidated. The court is clothed with _habeas corpus,_ [power] and will execute it according to the law. "I understand some law and more justice, and know as much about the rights of American citizens as any man." T. B. Johnson said--"If I did say anything indecorous to the court, I take it back." Court responded--"All is right." Court ordered that the prisoner be discharged, the complainant having refused to prosecute his claim; and that judgment be entered up _v._ T. B. Johnson, as agent, for costs of suit. Afterwards another petition for another writ of _habeas corpus_ was presented and the writ issued and tried. I copy the minutes from the municipal docket: _Municipal Court Minutes in the case of Jeremiah Smith_. STATE OF ILLINOIS, CITY OF NAUVOO, Municipal Court. _United States, vs. Jeremiah Smith, on Habeas Corpus_. May 30th, 1844, came Jeremiah Smith, and upon the reading and filing the petition for a writ of _habeas corpus_ to be directed to one Luther W. Hickock to have forthwith before the Municipal Court the body of the said Jeremiah Smith upon said writ. Said writ was granted by the court in accordance with the prayer of the petitioner. The writ of _habeas corpus_ was served instanter by the Marshal in court and petitioner present; which writ with Marshal's return thereon, is on file in the clerk's office. {421} The foregoing petition of said Jeremiah Smith, together with a certified copy of the warrant, by virtue of which the said Hickock held the said Jeremiah Smith in custody, are on file in the clerk's office. Present, Joseph Smith, mayor and chief justice; and William Marks, Orson Spencer, George W. Harris, Gustavus Hills, and Samuel Bennett, aldermen, associate justices. Luther W. Hickock was called by the court to answer in the case, who said he had a writ from Judge Pope, and should consider Smith his prisoner until he was compelled to give him up. Wanted an adjournment. The court informed Hickock that Smith was their prisoner. H. T. Hugins and George P. Stiles, counsel for Smith, objected to an adjournment, as there had been two weeks adjournment for the Government to procure witnesses in another suit which had closed, arising out of the same case, and which had been abandoned by the prosecuting party. T. B. Johnson appeared before the court and said--"I stand here as an agent for the Government to act in the case of Smith in any state where he may be found; and if we are to go into an investigation on the merits of the case, and go behind the writ, I must have time to send to Washington for witnesses; and I am instructed to consult with Justin Butterfield, Esq., Governor Chambers of Iowa, and Mr. McPherson of St. Louis." The marshal, J. P. Greene, presented the prisoner for trial. The court ordered the marshal to take charge of the prisoner, and have him forthcoming from time to time for trial. Hickock asked for an adjournment until afternoon. Hugins said--"If they want to go into the merits of the case, we will give them any time; but we propose to dispense with the merits, and move a discharge on the insufficiency of the papers. Dr. Hickock has no legal authority to arrest the prisoner," and read from page 51, Revised Statutes of Illinois, sec. 399. T. B. Johnson said he could show the law different, and asked for one week's adjournment. One o'clock p.m., court adjourned until after dinner to hear the pleas. Three o'clock, p.m., court sat, the same as in the morning. H. T. Hugins and George P. Stiles, counsel for Smith, read and filed their plea, moving the court that said Smith be discharged, and suffered to go at large. 1st. Because the person issuing the warrant on which he has been arrested is unauthorized to issue the same. 2nd. Because the process has been issued in a case and under circumstances where the law does not allow process. {422} 3rd. Because the person having custody of said Smith is unauthorized to execute the warrant under which he is acting, and is not the person empowered by law to detain him. 4th. Because said Smith has been, by and before a competent court, legally examined and discharged in relation to the subject matter set forth in said warrant. 5th. Because said writ is defective in a substantial form required by law. L. W. Hickock was called, and persisted in considering the authority under which he acted good and sufficient. Counselor Hugins urged the first and second count in his plea, and read from the Constitution of the United States, Art. 4, 2nd sec, 2nd part, 3rd count, read Revised Statutes of Illinois, page 51, sec. 399, and page 324; 4th count, read the certificate of John S. Dunlap, clerk of the District Court for the county of Des Moines, Iowa Territory, dated May 21st, 1844, a copy of which is on file in the clerk's office. L. W. Hickock said he had nothing to say; and the case was submitted. DECISION--The court are of opinion, when they take into consideration their oath to support the Constitution of the United States, that the certificate of John S. Dunlap, clerk of the District Court for the county of Des Moines, Territory of Iowa, is sufficient to authorize the discharge or the prisoner, because the Constitution says no person shall twice be put in jeopardy of life for the same offense. The decision of the court is that the prisoner be discharged on all the points for which plea has been made in his behalf, and that judgment be entered against the prosecutor for cost. Evening, T. B. Johnson was going to Burlington. Jeremiah Smith swore out an execution for $77.75. Mr. Johnson acknowledged the fee bill, and afterwards threatened to bring the dragoons in order to get Jeremiah Smith. Mr. Hickock called for a copy of the proceedings of the Municipal Court. I wrote the following letter to Judge Pope:-- _Letter: Joseph Smith to Judge Pope Introducing Jeremiah Smith_. NAUVOO, May 30, 1844. SIR,--Permit me to introduce to your particular notice and confidence as "brethren of the mystic tie," Mr. Jeremiah Smith of Iowa Territory, and Mr. H. T. Hugins of Burlington, in said Territory Mr. Smith is a gentleman whose statements can be relied on, and Mr. Hugins a lawyer, {423} of sound principles, as well as promising talents; and I always take pleasure in extending the reputations of honorable men among honorable men, especially when it appears to me that the benevolence and clemency extended by me is needed and merited by worthy men. Conscious, too, that your Honor is liberal and just in your sphere, and will appreciate "the golden rule," I have only to greet you with my best wishes for your welfare and happiness. Respectfully, I have the honor to be, Your humble servant, JOSEPH SMITH. JUDGE POPE. A Presidential election was recently held on board the _Osprey_ and the result was as follows:-- Joseph Smith, 65 gentlemen and 6 ladies. Henry Clay, 27 " " 3 " Van Buren, 12 " " 0 " _Friday, 31st_.-- _Affidavit H. T. Hugins, Anent Threat to Bring Dragoons Against Nauvoo_. STATE OF ILLINOIS, CITY OF NAUVOO, ss. May 31, 1844. Then and there personally appeared before me, Joseph Smith, Mayor of the City of Nauvoo, the undersigned H. T. Hugins, of Burlington, Iowa Territory, and made solemn oath that Thomas B. Johnson did, on the 30th day of May, 1844, declare in his presence that he intended to bring dragoons and troops of the United States from Iowa Territory into this city, for the purpose of resisting the authority and power of the Municipal Court of said city, and that he should disregard entirely the authority of said court, and that he deemed the authority of said court of no effect. Deponent further states that said Johnson, in his said conversation, had reference to the case of Jeremiah Smith, which had been decided by said court. H. T. HUGINS. Subscribed and sworn to before me, this 31st day of May, 1844. WM. W. PHELPS, Clerk M. C. Upon the foregoing affidavit, I issued a _capias_ to arrest Thomas B. Johnson for threatening the peace of the city with United States dragoons. At 10 a.m., called at my {424} office. At 1 p.m., called to see Sister Richards, who was sick. I administered to her the laying on of hands, when she felt better. Afternoon I attended general council, when Brother Emmett made his report. Rode out in the evening to Van Orden's, and paid him $100. Two or three Indians staid in the hall at night. _Saturday, June 1.--_At home. Some gentle showers. At one, p.m., I rode out with Dr. Richards and Orrin P. Rockwell. Called on Davis at the boat. Paid Manhard $90. Met George J. Adams, and paid him $50. Then went to John P. Greene's, and paid him and another brother $200. Called at William Clayton's, while Dr. Richards and Orrin P. Rockwell called at the doctor's new house. Returned home at 4:30 p.m. At 8 p.m., Peter Maughan, John Saunders, and Jacob Peart called at Dr. Richards' to consult about a coal-bed on Rock River. I suggested it would be profitable to employ the _Maid of Iowa_ in the business of carrying the coal, &c; and all approved of this plan. President Brigham Young and Elder John E. Page held a conference in Pittsburg. I received the following letter:-- _Joel H. Walker to Joseph Smith--Proposes to Join Prophet in Western Volunteer Movement_. BOSTON, May 9th, 1844. MY DEAR SIR.--Being so closely confined in the postoffice in this city, where I have been but a short time, I have not, before this morning been aware that you had petitioned Congress in relation to raising a military force to protect our Southern Frontier. My purpose in addressing you is to offer my services, either in military or civil duty, as I am so much confined that my health must suffer if I remain a great length of time. If I can make myself known to you by reputation which I think possible, I have every confidence, if in your power, you will favor my wishes. At any rate, I hope you will write me at your earliest convenience upon receipt of this. {425} I was born in Peacham, Vermont, October 14th, 1813. My father is Col. Joel Walker, now of Belvidere, Illinois. Hon. E. Peck, of Springfield, Illinois, is my brother-in-law. I was in the mercantile business in Chicago from 1836 to '39, (one of the firm of King, Walker & Co.,) since which time I have been here, with the exception of a year; have been in the military since the age of sixteen, and am considered somewhat proficient, having devoted much attention to the study of its principles, and an ardent love for the art. I have received a good academical and mercantile education; and if there is in your place anything which would be for our mutual advantage, I am yours respectfully, JOEL HAMILTON WALKER. GENERAL JOSEPH SMITH, Nauvoo. I replied as follows: _Letter: Joseph Smith to Joel H. Walker_. NAUVOO, ILLINOIS, June 1st 1844. SIR.--Yours of May 9th is before me, and according to my custom I answer off hand. I have not yet ascertained whether Congress will, by special act, authorize me to protect our beloved country. If it should, I have not a doubt but your services could be agreeably used. As to what you could do in Nauvoo, I am unable to say. Gentlemen with a small capital, or a large one, can easily employ it to good advantage, our city is so rapidly improving. Truth, virtue, and honor, combined with energy and industry, pave the way to exaltation, glory and bliss. Respectfully, I have the honor to be your obedient servant, JOSEPH SMITH. JOEL HAMILTON WALKER, Boston, Mass. [Sidenote: Conference at Kalamazoo, Michigan.] A conference was held at Kalamazoo, Michigan. Present, Wilford Woodruff, George A. Smith, of the Twelve, S. Bent, C. C. Rich and B. Fullmer, of the High Council; also 5 High Priests, 8 Seventies, 14 Elders, 2 Priests, and 1 Deacon. Elder Wilford Woodruff presided. Seven branches were represented, containing 126 members, 15 Elders, 4 Priests, 1 Teacher and 2 Deacons. Two Elders were ordained; also 1 Priest and 1 Teacher. A conference was held at Alquina, Fayette Co., {426} Indiana. Elder Amasa Lyman presided. 5 High Priests, 2 Seventies and 4 Elders present. _Sunday, 2.--_At home. Pleasant day. [Sidenote: Conference at Glasgow, Scotland.] A conference was held in Glasgow, Scotland, representing 1,018 members, including 1 High Priest, 30 Elders, 46 Priests, 36 Teachers and 20 Deacons. _Monday, 3.--_At home. Received the following letter: _Letter: "Horace" to President Joseph Smith--Threatened Invasion of Nauvoo_. BURLINGTON, IOWA, June 2nd, 1844. FRIEND SMITH.--I have just received intimation that there is a project on foot here to visit Nauvoo with a body of from five to six hundred armed men, for the purpose of liberating Dr. Hickock, who, it is stated, is confined in your prison. I, as a friend to your society, consider it my duty to make you aware of the danger you may be in, that you may be prepared to meet them. I think it best to keep my name from you, for were it known here that I had given notice of their proceedings, it would not be safe for me to remain. Do not think it a humbug, and treat it lightly; but prepare yourselves for the coming storm. From what I can learn, they intend going on the next boat. I hope this may reach you in time. I am, with respect, your friend, HORACE. Rode out on the hill about 9 a.m. Municipal Court sat. I was not present. The appealed cases of Augustine Spencer, Chauncey L. Higbee, Charles A. Foster, and Robert D. Foster, came up; but as they failed to appear, the cases were referred back to the court below. At 5 p.m. I read German with Alexander Neibaur. President Brigham Young left Pittsburg, and preached in the evening to an attentive congregation in Old Britain. _Tuesday, 4.--_At home. Arthur Morrison and Pulaski Cahoon proposed to give $100 per month for the use of the _Maid of Iowa._ Made out their own bonds with their own security; but I would not receive them. {427} In the afternoon I went out to my farm, and accidentally broke the whippletree of my buggy. Wrote the following letter to Mr. Tewkesbury, Boston. _Letter: Joseph and Hyrum Smith to Mr. Tewkesbury--Seeking to Restore Latter to Fellowship_. NAUVOO, ILLINOIS, June 4th, 1844. SIR.--We understand that you have been cut off from the Church of Jesus Christ of Latter-day Saints; and feeling an ardent desire for the salvation of the souls of men, we take pleasure in feeling after you; and therefore would, in the sincerity of men of God, advise you to be rebaptized by Elder Nickerson, one of the servants of God, that you may again receive the sweet influences of the Holy Ghost, and enjoy the fellowship of the Saints. The law of God requires it, and you cannot be too good. Patience is heavenly, obedience is noble, forgiveness is merciful, and exaltation is godly; and he that holds out faithful to the end shall in no wise lose his reward. A good man will endure all things to honor Christ, and even dispose of the whole world, and all in it, to save his soul. Grace for grace is a heavenly decree, and union is power where wisdom guides. Respectfully, JOSEPH SMITH, HYRUM SMITH. The Municipal Court issued an execution against Francis M. Higbee for $36.26 1/2 for costs incurred on 8th May last. [Sidenote: Prosecution of the Laws and Fosters Discussed.] At 6 p.m. I was in council with Elders John Taylor, Hyrum Smith, Willard Richards, Almon W. Babbitt, Lucien Woodworth, and William W. Phelps on the propriety of prosecuting the Laws and Fosters for perjury, slander, &c. Counseled Taylor to go on with the prosecution in behalf of Maria Lawrence. I concluded to go to Quincy with Taylor, and give up my bonds of guardianship as administrator of the Lawrence estate. Alpheus Cutler and Reynolds Cahoon are so anxious to get property, they will all flat out as soon as the Temple is completed and the faith of the Saints ceases from them, &c. {428} At 7 p.m. I walked out with Lucien Woodworth. _Wednesday, 5.--_I went to the prairie to show some land, and returned home towards night. At 8 p.m. I walked out with Dr. Richards. The lightning in the north was most beautiful. About 10 a shower of rain passed over, with continued distant thunder. There has not been any rain for some days back. Thermometer stood at 94 1/2 degrees in the shade. Very warm. I received a book entitled _"An Original History of the Religious Denominations at Present Existing in the United States_," [1] and wrote the following acknowledgment: _Letter: Joseph Smith to L. Daniel Rupp--Book on Religious Sects_. NAUVOO, ILLINOIS, June 5th, 1844. DEAR SIR.--He pasa Ek-klesia, &c., together with your note, has safely reached me, and I feel very thankful for so valuable a treasure. The design, the propriety, the wisdom of letting every sect tell its own story, and the elegant manner in which the work appears, have filled my breast with encomiums upon it, wishing you God speed. Although all is not gold that shines, any more than every religious creed is sanctioned with the so eternally sure word of prophecy, satisfying all doubt with "Thus saith the Lord;" yet, "by proving contraries," truth is made manifest," and a wise man can search out "old paths, wherein righteous men held communion with Jehovah, and were exalted through obedience. I shall be pleased to furnish further information at a proper time, and render you such further service as the work and vast extension of our Church may demand for the benefit of truth, virtue and holiness. Your work will be suitably noticed in our papers for your benefit. With great respect, I have the honor to be, Your obedient servant, JOSEPH SMITH. L. D. RUPP, ESQ., Lancaster City, Pa. _Thursday, 6.--_About 9 a.m. I ordered my carriage for a ride; but it stood at the door till nearly noon, while I read my letter to Henry Clay to many strangers, in the {429} bar-room, [2] among whom was one who advocated the claims of Henry Clay for the presidency. I argued with him for a long time to show the subject in its true light, and that no man could honestly vote for a man like Clay, who had violated his oath, and not acted on constitutional principles. About half-past twelve Dimick B. Huntington came and said that Robert D. Foster felt very bad, and he thought there was a chance for his return, if he could be reinstated in his office in the Legion, &c., &c.; and that Foster had all the affidavits of the anti-Mormons under his control. I told Huntington that if Foster would return, withdraw all the suits he had commenced, and do right, he should be restored. I rode out in the carriage with several persons for an hour or two. At 7 p.m. a heavy shower of rain, accompanied by thunder and lightning, and another shower at 9. p.m. I issued the following caution to the public: Having once notified the public against receiving a certain currency called "Kirtland Safety Society;" I again caution all persons against receiving or trading in said paper money, as all that was issued as genuine was redeemed. After the first officers who signed said bills retired, a new set of officers were appointed, and the vault of the institution was broken open and robbed of several hundred thousand dollars, the signatures forged upon the said stolen bills, and those bills are being slyly bartered or had in trade, for the purpose of wilful and malicious prosecution and collection. In the first place the bills are not collectable by law in an unchartered institution. In the second place, they are spurious, the signature being a forgery, and every person passing or trading a bill is guilty of passing counterfeit money, besides the bare-faced act of swindling. And lastly, he that uses said bills in any way, as a medium of trade is guilty of fraud, and shows a wicked and corrupt determination to willfully, maliciously and feloniously rob the Latter-day Saints; and if the executors of the laws are as ready to mete out even handed justice to such {430} men as the Mormons, more indictments will indicate more honesty. Time will show. JOSEPH SMITH. Nauvoo, June 6, 1844. [Sidenote: Prophet's Conversation with Dr. Foster.] _Friday, 7.--_Robert D. Foster called professedly to make some concessions in order to return to the Church. He wanted a private interview, which I declined. I had some conversation with him in the hall, in the presence of several gentlemen. I told him I would meet with him in the presence of friends. I would choose three or four, and he might choose an equal number, and that I was willing to settle everything on righteous principles. In the evening a report was circulated that Foster had said that I would receive him back on any terms, and give him a hat full of dollars into the bargain. I went to the printing office about 2 p.m., and instructed Elder John Taylor to answer a certain bill or receipt of George W. Harris. [Sidenote: First number of the_ Expositor_.] The first and only number of the _Nauvoo Expositor_ was published, edited by Sylvester Emmons. In the evening I received an extremely saucy and insulting letter from Robert D. Foster. Pleasant evening. _Saturday, 8.--_From 10 a.m. to 1 p.m. in City Council; also from 3 to 6:30 p.m. The subject the _Nauvoo Expositor_ was taken under consideration. An ordinance was passed concerning the City Attorney and his duties. Elder Jedediah M. Grant preached in the Mansion this evening. Thunder and rain this evening and during the night. A ferry-boat came down from Burlington with a pleasure party, and landed at the Nauvoo House at 2 p.m. I sent William Clayton to Carthage to give in some lots for assessments; and while there Backenstos told him that Walter Bagby had been gone eight days to Missouri to try to get another writ for me. Brother Clayton also got {431} news that the Democrats had dropped Van Buren, and substituted James K. Polk, of Tennessee for president, and Silas Wright of New York, for vice-president. I walked out in the evening with Brother Clayton. [Sidenote: Conference at Pleasant Valley, Michigan.] A conference was held at Pleasant Valley, Michigan. Present of the Twelve, Wilford Woodruff, and George A. Smith. Elder Wilford Woodruff presided. Six branches were represented, comprising 89 members, 5 Elders, 2 Priests, 4 Teachers, and 3 Deacons. Five Elders were ordained. _Sunday, 9.--_At home. My health not very good, in consequence of my lungs being impaired by so much public speaking. My brother Hyrum preached at the Stand. At 2 p.m. several passengers of the steamer _Osprey_ from St. Louis and Quincy arrived, and put up at the Mansion. I helped to carry in their trunks, and chatted with them in the bar-room. There was a meeting at the Mansion at 6 p.m. Footnotes: 1. An article prepared by President Smith, under the title "The Latter-day Saints," is published in this work. 2. This was the public sitting room of the Mansion, which, it will be remembered was used at this time as a hotel. {432} CHAPTER XX. THE DESTRUCTION OF THE "NAUVOO EXPOSITOR"--PROCEEDINGS OF THE NAUVOO CITY COUNCIL AND MAYOR. [Sidenote: _Nauvoo Expositor_ before Nauvoo City Council.] _Monday, June 10, 1844.--_I was in the City Council from 10 a.m., to 1:20 p.m., and from 2:20 p.m. to 6:30 p.m. investigating the merits of the _Nauvoo Expositor,_ and also the conduct of the Laws, Higbees, Fosters, and others, who have formed a conspiracy for the purpose of destroying my life, and scattering the Saints or driving them from the state. [Sidenote: Ordinance on Libels.] An ordinance was passed concerning libels. The Council passed an ordinance declaring the_ Nauvoo Expositor_ a nuisance, and also issued an order to me to abate the said nuisance. I immediately ordered the Marshal to destroy it without delay, and at the same time issued an order to Jonathan Dunham, acting Major-General of the Nauvoo Legion, to assist the Marshal with the Legion, if called upon so to do. About 8 p.m., the Marshal returned and reported that he had removed the press, type, printed paper, and fixtures into the street, and destroyed them. This was done because of the libelous and slanderous character of the paper, its avowed intention being to destroy the municipality and drive the Saints from the city. The _posse_ accompanied by some hundreds of the citizens, returned with the Marshal to the front of the Mansion, when I gave them a short address, and told them they had done right and that not a hair of their heads should be hurt for it; that they had executed the orders which were given me by {433} the City Council; that I would never submit to have another libelous publication established in the city; that I did not care how many papers were printed in the city, if they would print the truth: but would submit to no libels or slanders from them. I then blessed them in the name of the Lord. This speech was loudly greeted by the assembly with three-times-three cheers. The _posse_ and assembly then dispersed all in good order. Francis M. Higbee and others made some threats. East wind. Very cold and cloudy. I here insert the _Ordinance Concerning Libels and for Other Purposes_. Whereas the Saints in all ages of the world have suffered persecution and death by wicked and corrupt men under the garb of a mere holy appearance of religion; and whereas the Church of Jesus Christ of Latter day Saints, from the moment that its first truth sprang out of the earth till now, has been persecuted with death, destruction, and extermination; and, whereas men to fulfill the Scriptures that a man's enemies are they of his own household, have turned traitors in the Church, and combined and leagued with the most corrupt scoundrels and villains that disgrace the earth unhung, for the Heaven-daring and damnable purpose of revenge on account of disappointed lust, disappointed projects of speculation, fraud, and unlawful designs to rob and plunder mankind with impunity; and, whereas such wicked and corrupt men have greatly facilitated their unlawful designs, horrid intentions, and murderous plans by polluting, degrading and converting the blessings and utility of the press to the sin-smoking and blood-stained ruin of innocent communities--by publishing lies, false statements, coloring the truth, slandering men, women, children, societies, and countries--by polishing the characters of blacklegs, highwaymen, and murderers as virtuous; and whereas a horrid, bloody, secret plan, upheld, sanctioned and largely patronized by men in Nauvoo and out of it, who boast that all they want for the word _go_, to exterminate or ruin the Latter day Saints, is for them to do one unlawful act, and the work shall be done, is now fostered, cherished, and maturing in Nauvoo,--by men, too, who helped to obtain the very charter they would break, and some of them drew up and voted for the very ordinances they are striving to use as a scarecrow to frighten the surrounding country in rebellion, mobbing, and war; and whereas, while the blood of {434} our brethren from wells, holes and naked prairies, and the ravishment of female virtue from Missouri, and the smoke from the altars of infamy, prostituted by John C. Bennett, and continued in the full tide of experiment and disgraceful damnation by the very self-called fragments of a body of degraded men that have got up a press in Nauvoo to destroy the charter of the city--to destroy Mormonism, men, women, and children as Missouri did; by force of arms--by fostering laws that emanate from corruption and betray with a kiss; wherefore to honor the State of Illinois, and those patriots who gave the charter, and for the benefit, convenience, health, and happiness of said city:-- Sec. 1. Be it ordained by the City Council of Nauvoo that if any person or persons shall write or publish in said city any false statement or libel any of the citizens, for the purpose of exciting the public mind against the chartered privileges, peace, and good order of said city, or shall slander (according to the definition of slander or libel by Blackstone or Kent, or the act in the statute of Illinois,) any portion of the inhabitants of said city, or bribe any portion of the citizens of said city for malicious purposes, or in any manner or form excite the prejudice of the community against any portion of the citizens of said city, for evil purposes, he, she, or they shall be deemed disturbers of the peace; and, upon conviction before the Mayor or Municipal Court, shall be fined in any sum not exceeding five hundred dollars, or imprisoned six months, or both, at the discretion of said Mayor or court. Sec. 2. Be it further ordained that nothing in the foregoing section shall be so construed as to interfere with the right of any person to be tried by a jury of his vicinage, with the freedom of speech or the liberty of the press, according to the most liberal meaning of the Constitution, the dignity of freemen, the voice of truth, and the rules of virtue. Sec. 3. And be it further ordained that this ordinance shall be in force from and after its passage. Passed June 10th, 1844. GEO. W. HARRIS, President, pro tem. W. RICHARDS, Recorder. I also insert a brief synopsis of the proceedings of the City Council of the city of Nauvoo, relative to the destruction of the press and fixtures of the _Nauvoo Expositor_. _Synopsis of Proceedings in the City Council against the Nauvoo Expositor_. CITY COUNCIL, REGULAR SESSION, June 8th, 1844. In connection with other business as stated in last week's paper, the {435} Mayor remarked that he believed it generally the case, that when a man goes to law, he has an unjust cause, and wants to go before some one who wants business, and that he had very few cases on his docket; and referring to Councilor Emmons, editor of the _Nauvoo Expositor,_ suggested the propriety of first purging the City Council; and, referring to the character of the paper and proprietors, called up Theodore Turley, a mechanic, who being sworn, said that the Laws (William and Wilson,) had brought bogus dies to him to fix. Councilor Hyrum Smith inquired what good Foster and his brother and the Higbees and Laws had ever done. While his brother Joseph was under arrest from the Missouri persecution, the Laws and Robert D. Foster would have been ridden on a rail, if he had not stepped forward to prevent it, on account of their oppressing the poor. Mayor said, while he was under arrest by writ from Governor Carlin William Law sued him for $40 he was owing Law, and it took the last expense money he had to pay it. Councilor Hyrum Smith referred to J. H. Jackson's coming to this city, &c. Mayor said that William Law had offered Jackson $500 to kill him. Councilor Hyrum Smith continued--Jackson told him he (Jackson) meant to have his daughter, and threatened him if he made any resistance. Jackson related to him a dream, that Joseph and Hyrum were opposed to him, but that he would execute his purposes; that Jackson had laid a plan with four or five persons to kidnap his daughter, and threatened to shoot any one that should come near after he had got her in the skiff; that Jackson was engaged in trying to make bogus, which was his principal business. Referred to the revelation read to the High Council of the Church, which has caused so much talk, about multiplicity of wives; that said revelation was in answer to a question concerning things which transpired in former days. That when sick, William Law confessed to him that he had been guilty of adultery, and was not fit to live, and had sinned against his own soul, &c., and inquired who was Judge Emmons? When he came here he had scarce two shirts to his back; but he had been dandled by the authorities of the city, &c., and was now editor of the _Nauvoo Expositor,_ and his right hand man, was Francis M. Higbee, who had confessed to him that he had had the--! Washington Peck sworn, said--"Soon after Joseph H. Jackson came here, he came to witness to borrow money, which witness loaned him and Cook some jewelry as security." Soon after a man from across the river came after the jewelry. Jackson had stolen the jewelry from him. {436} At another time wanted to get money of witness. Asked witness if he would do anything dishonorable to get a living. Witness said he would not. Jackson said witness was a damn fool, for he could get a living, a deal easier than he was then doing, by making bogus; and some men high in the Church, are engaged in the business. Witness asked if it was Joseph. "No," said Jackson; "I dare not tell it to Joseph." Witness understood him the Laws are engaged in it. Jackson said he would be the death of witness, if he ever went to Joseph, or anyone else, to tell what he had said. AFTERNOON.--Ordered by the Council that Sylvester Emmons be suspended until his case could be investigated, for slandering the City Council. That the Recorder notify him of his suspension, and that his case would come up for investigation at the next regular session of the Council. (The order is in the hands of the Marshal). Councilor John Taylor said that Council or Emmons helped to make the ordinances of the city, and had never lifted his voice against them in the Council, and was now trying to destroy the ordinances and the charter. Lorenzo Wasson sworn, said Joseph H. Jackson had told witness that bogus-making was going on in the city; but it was too damned small business. Wanted witness to help him to procure money, for the General (Smith) was afraid to go into it; and with $500 he could get an engraving for bills on the Bank of Missouri, and one on the State of New York, and could make money. Said many times witness did not know him. Believed the General had been telling witness something. "G--d d--n him; if he has, I will kill him; Swore he would kill any man that should prove a traitor to him," Jackson said, if he could get a company of men to suit him, he would go into the frontiers and live by highway robbery; had got sick of the world. Mayor suggested that the Council pass an ordinance to prevent misrepresentations and libelous publications and conspiracies against the peace of the city; and, referring to the reports that Dr. Foster has set afloat, said he had never made any proposals to Foster to come back to the Church. Foster proposed to come back; came to Mayor's house, and wanted a private interview. Had some conversation with Foster in the hall, in presence of several gentlemen, on the 7th inst. Offered to meet him and have an interview in presence of friends, three or four, to be selected by each party; which Foster agreed to, and went to bring his friends for the interview; and the next notice he had of him was the following letter:-- {437} TO GENERAL JOSEPH SMITH: June 7th, 1844. SIR,--I have consulted my friends in relation to your proposals of settlement, and they as well as myself, are of opinion that your conduct, and that of your unworthy, unprincipled clan, is so base, that it would be morally wrong, and detract from the dignity of gentlemen, to hold any conference with you. The repeated insults and abuses I, as well as my friends, have suffered from your unlawful course towards us, demands honorable resentment. We are resolved to make this our motto. Nothing on our part has been done to provoke your anger, but have done all things as become men. You have trampled upon everything we hold dear and sacred. You have set all law at defiance, and profaned the name of the Most High to carry out your damnable purposes; and I have nothing more to fear from you than you have already threatened; and I, as well as my friends, will stay here and maintain and magnify the law as long as we stay; and we are resolved never to leave until we sell or exchange our property that we have here. The proposals made by your agent, Dimick Huntington, as well as the threats you sent to intimidate me, I disdain and despise as I do their unhallowed author. The right of my family and my friends demands at my hand a refusal of all your offers. We are united in virtue and truth, and we set hell at defiance, and all her agents. Adieu. R. D. FOSTER. Mayor continued--And when Foster left his house, he went to a shoe shop on the hill, and reported that Joseph said to him, if he would come back he would give him Law's place in the Church, and a hat-full of specie. Lucien Woodworth sworn. Said that the conversation as stated by the Mayor was correct. Was at the Mansion June 7th, when Dr. Foster rode up and inquired if General Smith was at home. Dr. Foster went into the house; witness followed. Dr. Foster was there, the General, and others, looking at some specimens of penmanship. Something was said respecting a conversation at that time between the General and the Doctor, Gen. Smith observed to Foster, if he had a conversation, he would want others present. The Doctor said he would have a word with him by himself, and went into the hall. Witness went to the door that he might see and hear what was passing. They still continued to talk on the subject of a conversation that they might have afterwards with others present, whom Mr. Smith and Foster might choose. Foster left, and went for those that he said he wanted present, {438} and would return soon with them. He heard all the conversation. Heard nothing about Gen. Smith's making any offers to Foster to settle. Mayor said he wished it distinctly understood that he knew nothing about Dimick Huntington going to see Foster. Woodworth said he sent Dimick Huntington to Foster, and Joseph knew nothing about it. Councilor Hyrum Smith said Dimick Huntington came to him on the 7th inst. and said he had had an interview with Dr. Foster, and thought he was about ready to come back, and a word from him or Joseph would bring it about. Mayor said--"The conduct of such men and such papers are calculated to destroy the peace of the city, and it is not safe that such thing should exist, on account of the mob spirit which they tend to produce." He had made the statements he had, and called the witnesses to prepare the council to act in the case. Emmons was blackguarded out of Philadelphia, and dubbed with the title of Judge (as he had understood from citizens of Philadelphia); was poor, and Mayor helped him to cloth for a coat before he went away last fall, and he (Emmons) labored all winter to get the postoffice from Mr. Rigdon (as informed). Mayor referred to a writing from Dr. Goforth, showing that the Laws presented the communication from the Female Relief Society in the_ Nauvoo Neighbor_ to Dr. Goforth, as the bone of contention, and said if God ever spake by any man, it will not be five years before this city is in ashes and we in our graves, unless we go to Oregon, California or some other place, if the city does not put down everything which tends to mobocracy, and put down murderers, bogus-makers, and scoundrels. All the sorrow he ever had in his family in this city has arisen through the influence of William Law. Councilor H. Smith spoke in relation to the Laws, Fosters, Higbees, editor of the _Signal,_ &c., and of the importance of suppressing that spirit which has driven us from Missouri, &c.; that he would go in for an effective ordinance. Mayor said, at the time Governor Carlin was pursuing him with his writs, William Law came to his house with a band of Missourians for the purpose of betraying him. Came to his gate, and was prevented by Daniel Carn, who was set to watch. Law came within his gate and called, "Mayor," and the Mayor reproved Law for coming at that time of night with a company of strangers. Daniel Carn sworn. Said that about ten o'clock at night a boat came up the river with about a dozen men. William Law came to the gate with them. Witness on guard, stopped them. Law called Joseph to {439} the door, and wanted an interview. Joseph said--"Brother Law, you know better than to come here at this hour of the night," and Law retired. Next morning Law wrote a letter to apologize, which witness heard read, which was written apparently to screen himself from the censure of a conspiracy; and the letter betrayed a conspiracy on the face of it. Adjourned at half-past 6 p.m. till Monday, 10th, 10 o'clock a.m. Adjourned session, June 10th, 10 o'clock a.m. Alderman Harris presiding. Mayor referred to Dr. Foster, and again read his letter of the 7th instant (as before quoted). Cyrus Hills (a stranger) sworn. Said one day last week, believed it Wednesday, a gentleman whom witness did not know, came into the sitting room of the Nauvoo Mansion, and requested the Hon. Mayor to step aside; he wanted to speak with him. Mayor stepped through the door into the entry by the foot of the stairs, and the General (Mayor) asked him what he wished? Foster (as witness learned since was his name) said he wanted some conversation on some business witness did not understand at the time. The General refused to go any farther, and said he would have no conversation in private, and what should be said should be in public, and told Foster, if he would choose three or four men, he would meet him with the same number of men (among whom was his brother Hyrum), and they would have a cool and calm investigation of the subject; and by his making a proper satisfaction, things should be honorably adjusted. Witness judged, from the manner in which Foster expressed himself, that he agreed to the Mayor's proposals, and would meet him the same day in the presence of friends. Heard no proposals made by Major to Foster for settlement. Heard nothing about any offers of dollars, or money, or any other offer except those mentioned before. Nothing said about William Law. Was within hearing of the parties at the time conversation was going on. Orrin P. Rockwell sworn. Some day last week saw Dr. Foster ride up to the Nauvoo Mansion and go in. Witness went in and found the Mayor and Dr. Foster in conversation. General Smith was naming the men he would have present, among whom were Hyrum Smith, William Marks, Lucien Woodworth, and Peter Haws; and Dr. Foster had leave to call an equal number of his friends, as witness understood, for the purpose of having an interview on some matters in contention. The Doctor's brother was proposed. General said he had no objection; wanted him present. Dr. Foster started, saying he would be back shortly. Before Dr. Foster left, the men whom General Smith had named to be present at the conversation were sent for. {440} Cross-examined. Witness went into the house as Mayor and Dr. Foster were coming out of the bar-room into the hall. Nothing said by the Mayor to Dr. Foster about his coming back. Made no offer to Foster about a settlement. Mayor said the first thing that occurred to his mind, when he stepped into the hall with Foster, was that he wanted to assassinate him. He saw something shining below his vest. Mayor put his finger on it and said--"What is that?" Foster replied--"It's my pistol," and immediately took out the pistol, and showed it openly, and wanted the Mayor to go with him alone. Mayor said he would not go alone. Mayor never saw the pistol before. Had a hook on its side to hang on his waist-band. Andrew L. Lamoreaux sworn. Said that in 1839 or '40, while President Joseph Smith, Elder Rigdon, Judge Higbee, Orrin P. Rockwell, and Dr. Robert D. Foster were on their way to Washington, called at witness' house in Dayton, Ohio; that the evening was spent very agreeably, except some dissatisfaction on the part of certain females with regard to the conduct of Dr. Foster. On their return from Washington, witness informed President Smith of Foster's conduct. President Smith said he had frequently reproved Foster for such conduct, and he had promised to do better, and told witness to reprove Foster, if he saw anything out of the way. That evening Foster refused to join the company, and walked through the town till about 8 o'clock, when he came in and interrupted President Smith, who was expounding some passages of the Scripture, and changed the conversation. Soon after the company were invited to Mr. Brown's at the next door, whither they all repaired. While at Mr. Brown's, conversation was going on, and the room much crowded. Dr. Foster and one of the ladies he had paid so much attention to before took their seats in one corner of the room. [Here follows statement of such lewdness in speech and conduct on the part of Foster that it would violate propriety to print it.] Next morning witness went in while Foster and others were at breakfast, and related what he had seen. Foster denied it. President Smith told him not to deny it, for he saw it himself, and was ashamed of it. Foster confessed it was true, and promised to reform. Peter Haws sworn. Said that he came to Nauvoo before the Laws and brought considerable property. It was a short time after the Church had been driven out of Missouri, and had arrived in this place. The families having been robbed of all in Missouri, were in a starving condition. By the counsel of the Presidency, witness converted his funds to feeding the poor, bringing in meat and flour, &c.; and while thus engaged, drew upon the Laws, who were at that time engaged in {441} merchandise, to the amount of some six hundred dollars, which, on account of expenditure for the poor, he was not able to pay within seventy or eighty dollars, which they pressed him for as soon as they wanted it, although he offered them good property at considerable less than the market value, as witness was obliged to leave the city on Church business for a little season. William Law threatened and intimidated witness' family during his absence for the pay. Dr. Foster made a public dinner on the 4th of July. Witness was obliged to be absent, and deposited meat, flour, &c., with William Law to give to the poor at that dinner, and Law handed it out as his own private property. Witness carried a load of wheat to Law's mill to be ground. Law would not grind it only to give a certain quantity of flour in return by weight. Law used up the flour, promising from time to time he would refund it. As witness was about to start on a mission to the south with his valise in his hand saw Law before his door talking with Hyrum Smith. Called on Law, and told him he was going away, and his family wanted the flour. Law promised on the honor of a gentleman and a Saint, that his family should have the flour when they wanted. Councilor Hyrum Smith said he recollected the time and circumstance. Hawes said when he returned he found his family must have starved, if they had not borrowed money to get food somewhere else; could not get it of Law; and Law was preaching punctuality,_ punctuality, punctuality,_ as the whole drift of his discourses to the Saints, and abusing them himself and grinding the poor. Mayor said, if he had a City Council who felt as he did, the establishment (referring to the _Nauvoo Expositor_) would be declared a nuisance before night; and then he read an editorial from the _Nauvoo Expositor._ He then asked who ever said a word against Judge Emmons until he attacked this Council? or even against Joseph H. Jackson or the Laws, until they came out against the city? Here is a paper (_Nauvoo Expositor_) that is exciting our enemies abroad. Joseph H. Jackson has been proved a murderer before the Council, and he declared the paper a nuisance--a greater nuisance than a dead carcass. They make it a criminality for a man to have a wife on the earth while he has one in heaven, according to the keys of the Holy Priesthood; and he then read a statement of William Law's from the _Expositor,_ where the truth of God was transformed into a lie concerning this thing. He then read several statements of Austin Cowles in the _Expositor_ concerning a private interview, and said he never had any private conversations with Austin Cowles on these subjects; that he preached on the stand from the Bible, showing the order in ancient days. What the opposition party {442} want is to raise a mob on us and take the spoil from us, as they did in Missouri. He said it was as much as he could do to keep his clerk, Thompson, from publishing the proceeding of the Laws and causing the people to rise up against them. Said he would rather die tomorrow and have the thing smashed, than live and have it go on, for it was exciting the spirit of mobocracy among the people, and bringing death and destruction upon us. Peter Hawes recalled a circumstance which he had forgotten to mention concerning a Mr. Smith who came from England and soon after died. The children had no one to protect them. There was one girl sixteen or seventeen years old, and a younger sister. Witness took these girls into his family out of pity. Wilson Law, then Major-General of the Nauvoo Legion, was familiar with the oldest daughter. Witness cautioned the girl. Wilson was soon there again, and went out in the evening with the girl, who, when charged by the witness' wife, confessed that Wilson Law had seduced her. Witness told her he could not keep her. The girl wept, made much ado, and many promises. Witness told her if she would do right she might stay; but she did not keep her promise. Wilson came again and she went out with him. Witness then required her to leave the house. Mayor said certain women came to complain to his wife that they had caught Wilson Law with the girl [in compromising relations] at Mr. Hawes' in the night. Councilor Hyrum Smith proceeded to show the falsehood of Austin Cowles in the _Expositor,_ in relation to the revelation referred to. Mayor said he had never preached the revelation in private; but he had public. Had not taught to the anointed in the Church in private, which statement many present confirmed; that on inquiring concerning the passage on the resurrection concerning "they neither marry nor are given in marriage," &c., he received for answer, "Man in this life must marry in view of eternity, otherwise they must remain as angels, or be single in heaven," which was the doctrine of the revelation referred to; and the Mayor spoke at considerable length in explanation of this principle, and was willing, for one, to subscribe his name to declare the _Expositor_ and whole establishment a nuisance. Two o'clock p.m. Willard Richards, the clerk of the Council, bore testimony of the good character and high standing of Mr. Smith and his family, whose daughter was seduced by Wilson Law, as stated by the last witness before the morning council; that Mrs. Smith died near the mouth of the Mississippi, and the father and eldest daughter died soon after their arrival in this place; and that the seduction of such a youthful, fatherless and innocent creature, by such a man in high standing as the Major-General of the Nauvoo Legion, was one of the darkest, damnedest, and foulest deeds on record. {443} Councilor Hyrum Smith concurred in the remarks made by the clerk concerning the excellent character of Mr. Smith and his family. Mayor said the Constitution did not authorize the press to publish libels, and proposed that the Council make some provision for putting down the _Nauvoo Expositor_. Councilor Hyrum Smith called for a prospectus of the _Expositor_. Councilor Phelps read article 8, sec. 1, Constitution of Illinois. Mayor called for the charter. The clerk read the prospectus of the _Nauvoo Expositor_ as follows: PROSPECTUS OF THE "NAUVOO EXPOSITOR." The _Nauvoo Expositor_ will be issued on Friday of each week, on an imperial sheet, with a new press and materials of the best quality, and rendered worthy of the patronage of a discerning and enlightened public. The _Expositor_ will be devoted to a general diffusion of useful knowledge, and its columns open for the admission of all courteous communications of a religious, moral, social, literary, or political character without taking a decided stand in favor of either of the great political parties in the country. A part of its columns will be devoted to a few primary objects, which the publishers deem of vital importance to the public welfare. Their particular locality gives them a knowledge of the many_ gross abuses exercised under the "pretended" authorities of the Charter of the City of Nauvoo,_ by the legislative authorities of said city and the _insupportable oppression_ of the _Ministerial powers in carrying out the unjust, illegal and unconstitutional ordinances of the same._ The publishers therefore deem it a sacred duty they owe to their country and their fellow-citizens to advocate through the columns of the _Expositor_ THE UNCONDITIONAL REPEAL OF THE NAUVOO CITY CHARTER, to restrain and correct the abuses of the UNIT POWER, to ward off the iron rod which is held over the devoted heads of the citizens of Nauvoo and the surrounding country, to advocate unmitigated DISOBEDIENCE TO POLITICAL REVELATIONS, and to censure and decry gross moral imperfections wherever found, either in the plebeian, patrician or SELF-CONSTITUTED MONARCH--to advocate the pure principles of morality, the pure principles of truth, designed not to destroy, but to strengthen the mainspring of God's moral government--to advocate and exercise the freedom of speech in Nauvoo, independent of the ordinances abridging the same--_to give free toleration to every man's religious sentiment,_ and sustain ALL in worshiping their God according to the monitions of their consciences, as guaranteed by the Constitution of our country, and to oppose with uncompromising hostility any UNION OF CHURCH AND STATE, or any preliminary step tending to the same--to sustain ALL _however humble,_ in their equal and constitutional rights, and oppose the {444} sacrifice of the liberty, the property and the happiness of the MANY, to the _pride_ and _ambition_ of the FEW; in a word, to give a full, candid and succinct statement of FACTS AS THEY REALLY EXIST IN THE CITY OF NAUVOO _fearless of whose particular case the facts may apply_--being governed by the laws of editorial courtesy, and the inherent dignity which is inseparable from honorable minds, at the same time exercising their own judgment in cases of flagrant abuses of moral delinquencies,--to use such terms and names as they deem proper, when the object is of such high importance that the end will justify the means. In this great and indispensable work, we confidently look to an enlightened public to aid us in our laudable effort. The columns of the _Expositor_ will be open to the discussion of all matters of public interest, the production of all correspondents, subject to the decision of the editor alone, who shall receive or reject at his option. National questions will be in place, but no preference given to either of the political parties. The editorial department will contain the political news of the day, proceedings of Congress, election returns &c. Room will be given for articles on agriculture, the mechanic arts, commercial transactions, &c. The first number of the _Expositor_ will be issued on Friday, the 7th day of June, 1844. The publishers bind themselves to issue the paper weekly for one year, and forward 52 copies to each subscriber during the year. Orders should be forwarded as soon as possible, that the publishers may know what number of copies to issue. The publishers take pleasure in announcing to the public that they have engaged the service of Sylvester Emmons, Esq., who will have entire charge and supervision of the editorial department. From an acquaintance with the dignity of character and literary qualifications of this gentleman, they feel assured that the _Nauvoo Expositor_ must and will sustain a high and honorable reputation. All letters and communications must be addressed to Charles A. Foster, Nauvoo, Ill., postpaid, in order to insure attention. WILLIAM LAW, WILSON LAW, CHARLES IVINS, FRANCIS M. HIGBEE, CHAUNCEY L. HIGBEE, ROBERT D. FOSTER, CHARLES A. FOSTER, Publishers. Nauvoo, Ill., May 10th, 1844. Mayor read the statements of Francis M. Higbee from the _Expositor,_ {445} and asked--"Is it not treasonable against all chartered rights and privileges, and against the peace and happiness of the city?" Councilor Hyrum Smith was in favor of declaring the _Expositor_ a nuisance. Councilor Taylor said no city on earth would bear such slander, and he would not bear it, and was decidedly in favor of active measures. Mayor made a statement of what William Law said before the City Council under oath, that he was a friend to the Mayor, &c.. and asked if there were any present who recollected his statement, when scores responded, Yes. Councilor Taylor continued--Wilson Law was President of this Council during the passage of many ordinances, and referred to the records. "William Law and Emmons were members of the Council, and Emmons has never objected to any ordinance while in the Council, but has been more like a cipher, and is now become editor of a libelous paper, and is trying to destroy our charter and ordinances." He then read from the Constitution of the United States on the freedom of the press, and said--"We are willing they should publish the truth; but it is unlawful to publish libels. The _Expositor_ is a nuisance, and stinks in the nose of every honest man." Mayor read from Illinois Constitution, article 8, section 22, touching the responsibility of the press for its constitutional liberty. Councilor Stiles said a nuisance was anything that disturbs the peace of a community, and read Blackstone on private wrongs, vol. 2, page 4; and the whole community has to rest under the stigma of these falsehoods (referring to the_ Expositor_); and if we can prevent the issuing of any more slanderous communications, he would go in for it. It is right for this community to show a proper resentment; and he would go in for suppressing all further publications of the kind. Councilor Hyrum Smith believed the best way was to smash the press and pi the type. Councilor Johnson concurred with the Councilors who had spoken. Alderman Bennett referred to the statement of the _Expositor_ concerning the Municipal Court in the case of Jeremiah Smith as a libel, and considered the paper a public nuisance. Councilor Warrington considered his a peculiar situation, as he did not belong to any church or any party. Thought it might be considered rather harsh for the Council to declare the paper a nuisance, and proposed giving a few days limitation, and assessing a fine of $3,000 for every libel; and if they would not cease publishing libels, to declare it a nuisance; and said the statutes made provisions for a fine of $500. Mayor replied that they threatened to shoot him when at Carthage, and the women and others dare not go to Carthage to prosecute; and {446} read a libel from the _Expositor_ concerning the imprisonment of Jeremiah Smith. Councilor Hyrum Smith spoke of the _Warsaw Signal,_ and disapprobated its libelous course. Mayor remarked he was sorry to have one dissenting voice in declaring the _Expositor_ a nuisance. Councilor Warrington did not mean to be understood to go against the proposition; but would not be in haste in declaring a nuisance. Councilor Hyrum Smith referred to the mortgages and property of the proprietors of the_ Expositor,_ and thought there would be little chance of collecting damages for libels. Alderman Elias Smith considered there was but one course to pursue that the proprietors were out of the reach of the law; that our course was to put an end to the things at once. Believed by what he had heard that if the City Council did not do it, others would. Councilor Hunter believed it to be a nuisance. Referred to the opinion of Judge Pope on _habeas corpus,_ and spoke in favor of the charter, &c. Asked Francis M. Higbee, before the jury, if he was not the man he saw at Joseph's house making professions of friendship. Higbee said he was not. (Hundreds know this statement to be false.) He also asked R. D. Foster if he did not state before hundreds of people that he believed Joseph to be a Prophet. "No," said Foster. They were under oath when they said it. (Many hundreds of people are witness to this perjury). Alderman Orson Spencer accorded with the views expressed, that the _Nauvoo Expositor_ is a nuisance. Did not consider it wise to give them time to trumpet a thousand lies. Their property could not pay for it. If we pass only a fine or imprisonment, have we any confidence that they will desist? None at all. We have found these men covenant-breakers with God, with their wives, &c. Have we any hope of their doing better? Their characters have gone before them. Shall they be suffered to go on, and bring a mob upon us, and murder our women and children, and burn our beautiful city! No! I had rather my blood would be spilled at once, and would like to have the press removed as soon as the ordinance would allow: and wish the matter might be put into the hands of the Mayor, and everybody stand by him in the execution of his duties, and hush every murmur. Councilor Levi Richards said he had felt deeply on this subject, and concurred fully in the view General Smith had expressed of it this day; thought it unnecessary to repeat what the Council perfectly understood; considered private interest as nothing in comparison with the public good. Every time a line was formed in Far West, he was there--for what? To defend it against just such scoundrels and influence {447} as the _Nauvoo Expositor_ and its supporters were directly calculated to bring against us again. Considered the doings of the Council this day of immense moment, not to this city alone, but to the whole world; would go in to put a stop to the thing at once. Let it be thrown out of this city, and the responsibility of countenancing such a press be taken off our shoulders and fall on the State, if corrupt enough to sustain it. Councilor Phineas Richards said that he had not forgotten the transaction at Haun's Mill, and that he recollected that his son George Spencer then lay in the well referred to on the day previous, without a winding-sheet, shroud or coffin. He said he could not sit still when he saw the same spirit raging in this place. He considered the publication of the _Expositor_ as much murderous at heart as David was before the death of Uriah; was prepared to take stand; by the Mayor, and whatever he proposes; would stand by him to the last. The quicker it is stopped the better. Councilor Phelps had investigated the Constitution, Charter, and laws. The power to declare that office a nuisance is granted to us in the Springfield Charter, and a resolution declaring it a nuisance is all that is required. John Birney sworn. Said Francis M. Higbee and Wm. Law declared they had commenced their operations, and would carry them out, law or no law. Stephen Markham sworn. Said that Francis M. Higbee said the interest of this city is done the moment a hand is laid on their press. Councilor Phelps continued, and referred to Wilson Law in destroying the character of a child--an orphan child, who had the charge of another child. Warren Smith sworn. Said F. M. Higbee came to him, and proposed to have him go in as a partner in making bogus money. Higbee said he would not work for a living; that witness might go in with him if he would advance fifty dollars; and showed him (witness) a half-dollar which he said was made in his dies. Councilor Phelps continued and he felt deeper this day than ever he felt before, and wanted to know, by "Yes," if there was any person who wanted to avenge the blood of that innocent female who had been seduced by the then Major-General of the Nauvoo Legion, Wilson Law; when "Yes!" resounded from every quarter of the house. He then referred to the tea plot at Boston, and asked if anybody's rights were taken away with that transaction; and are we offering, or have we offered to take away the rights of anyone these two days? ("No!" resounded from every quarter.) He then referred also to Law's grinding the poor during the scarcity of grain, while the poor had nothing {448} but themselves to grind; and spoke at great length in support of active measures to put down iniquity, and suppress the spirit of mobocracy. Alderman Harris spoke from the chair, and expressed his feelings that the press ought to be demolished. The following resolution was then read and passed unanimously, with the exception of Councilor Warrington:-- "Resolved, by the City Council of the city of Nauvoo, that the printing-office from whence issues the_ Nauvoo Expositor_ is a public nuisance and also all of said _Nauvoo Expositors_ which may be or exist in said establishment; and the Mayor is instructed to cause said printing establishment and papers to be removed without delay, in such manner as he shall direct. GEORGE W. HARRIS, President, _pro tem._ W. RICHARDS, Recorder. The following order was immediately issued by the Mayor:-- STATE OF ILLINOIS, CITY OF NAUVOO, ss. _To the Marshal of said City, greeting_. You are here commanded to destroy the printing press from whence issues the _Nauvoo Expositor,_ and pi the type of said printing establishment in the street, and burn all the _Expositors_ and libelous handbills found in said establishment; and if resistance be offered to your execution of this order by the owners or others, demolish the house; and if anyone threatens you or the Mayor or the officers of the city, arrest those who threaten you, and fail not to execute this order without delay, and make due return hereon. By order of the City Council, JOSEPH SMITH, Mayor. Marshal's return--"The within-named press and type is destroyed and pied according to order, on this 10th day of June, 1844, at about 8 o'clock p.m. J. P. GREENE, C. M. HEADQUARTERS, NAUVOO LEGION, June 10th, 1844. _To Jonathan Dunham, acting Major-General of the Nauvoo Legion_. You are hereby commanded to hold the Nauvoo Legion in readiness forthwith to execute the city ordinances, and especially to remove the printing establishment of the _Nauvoo Expositor;_ and this is what you are required to do at sight, under the penalty of the laws, provided the Marshal shall require it and need your services. JOSEPH SMITH, Lieut-General, Nauvoo Legion. {449} _Tuesday 11.--_Spent the forenoon in council with the brethren at my house. Went to the office and conversed with my brother Hyrum, Dr. Richards, George G. Adams, and others. I issued the following. PROCLAMATION. By virtue of my office as Mayor of the city of Nauvoo, I do hereby strictly enjoin it upon the municipal officers and citizens of said city to use all honorable and lawful means in their power to assist me in maintaining the public peace and common quiet of said city. As attempts have already been made to excite the jealousy and prejudice of the people of the surrounding country, by libels and slanderous articles upon the citizens and City Council, for the purpose of destroying the charter of said city, and for the purpose of raising suspicion, wrath, and indignation among a certain class of the less honorable portion of mankind, to commit acts of violence upon the innocent and unsuspecting, in a certain newspaper called the _Nauvoo Expositor,_ recently established for such purposes in said city, and which has been destroyed as a nuisance, according to the provision of the charter. I further call upon every officer, authority, and citizen to be vigilant in preventing, by wisdom the promulgation of false statements, libels, slanders, or any other malicious or evil-designed concern that may be put in operation to excite and ferment the passions of men to rebel against the rights and privileges of the city, citizens, or laws of the land; to be ready to suppress the gathering of mobs; to repel, by gentle means and noble exertion, every foul scheme of unprincipled men to disgrace and dishonor the city, or state, or any of their legally-constituted authorities; and, finally to keep the peace by being cool, considerate, virtuous, unoffending, manly, and patriotic, as the true sons of liberty ever have been, and honorably maintain the precious boon our illustrious fathers won. In witness whereof I have hereunto set my hand and affixed the seal of said corporation at the city of Nauvoo, this 11th day of June, 1844. JOSEPH SMITH, Mayor. I had an interview with Elder G. J. Adams out of doors and then returned home to dinner. At 2 p.m. I went into court. Many people were present. I talked an hour or two on passing events, the mob {450} party, &c., and told the people I was ready to fight, if the mob compelled me to, for I would not be in bondage. I asked the assembly if they would stand by me, and they cried "Yes" from all quarters. I returned home. The Recorder issued a summons for Sylvester Emmons to attend the City Council on the second Saturday in July, at 10 a.m. to answer charges then and there to be preferred against him for slandering the City Council. Dr. Richards came to me at my room as I was talking to my brother Hyrum, Eaton Bonney and others, and read the following letter: _Letter: L. W. Hickok to Joseph Smith--Probability of Indictment of the Prophet et al, at Springfield_. SPRINGFIELD, ILL., June 6th, 1844. _General Joseph Smith or Dr. Richards_: GENTLEMEN.--I arrived at this place on yesterday, safe and sound, in company with Major Smith, who is in good health, and wishes to be remembered to you and all his friends. I have just learned that T. B. Johnson, the individual who figured so large at Nauvoo is about to present the case, or his case, before the grand jury at this place. This is to inform you of the fact, that you may take the necessary precaution, or do what you think advisable in the case. From what I can gather, you are all to be indicted who were present in the case according to the law of the city of Nauvoo. I remain a friend to humanity, "equal rights," and justice to all mankind. L. W. HICKOK. P. S.--I have just learned that Elder Wight is in this place, and shall put this in his hands, thinking that he may act with more efficiency than the mail. I am, &c., L. W. H. Our communications by mail appear to be cut off, as no part of our extensive correspondence has come to hand by the U. S. mail for the last three weeks, and Dr. Hickok seems to be aware of it. Instructed Dr. Richards to {451} answer Dr. Hickok's letter, and then rode out with O. P. Rockwell. I received the following letter: _Letter: H. T. Hugins to Joseph Smith--Warning the Prophet of Probable Indictment_. SPRINGFIELD, ILL., June 6, 1844. DEAR SIR.--I have just received information that T. B. Johnson is making an effort to procure from the grand jury for the United States, now in session at this place, an indictment against the members of your Municipal Court for exercising their legal and constitutional rights, and discharging their sworn duty in acting in the matter of Jeremiah Smith's petition for _habeas corpus._ I could hardly have supposed that he would succeed, had I not been informed that there is no doubt that he will accomplish his object. I give you this information that you may be able to act as circumstances may require. Mr. Smith has not had a hearing, and will not till tomorrow morning. Yours truly, H. T. HUGINS. GENERAL JOSEPH SMITH, Nauvoo. Elders Jedediah M. Grant and George J. Adams preached at my house in the evening. Cloudy and cool day. The captain of the steamer _Osprey_ called this forenoon at the printing office to see me. I rode with him to his boat, which was at the upper landing. When I came up, Charles A. Foster called the passengers to see the meanest man in the world. Mr. Eaton stopped him, and told the passengers that it was Foster who was the meanest man in the world. Rollison attempted to draw a pistol, but Eaton silenced him, and kept them all down. David Harvey Redfield reported that last evening, while on the hill, just before the police arrived, Francis M. Higbee said while speaking of the printing press of the _Nauvoo Expositor,_ if they lay their hands upon it or break it, they may date their downfall from that very hour, and in ten days there will not be a Mormon left in Nauvoo. What they do, they may expect the same in return. Addison Everett also heard him. {452} Jason R. Luse reported that Ianthus Rolf said, while the press was burning that before three weeks the Mansion House would be strung to the ground, and he would help to do it; and Tallman Rolf said the city would be strung to the ground within ten day. Moses Leonard also heard him, Joshua Miller being also present. Bryant, (merchant of Nauvoo) said before he would see such things, he would wade to his knees in blood. It is reported that runners have gone out in all directions to try to get up a mob; and the mobbers are selling their houses in Nauvoo and disposing of their property. {453} CHAPTER XXI. PRESIDENT SMITH ARRESTED FOR RIOT IN RELATION TO "EXPOSITOR" AFFAIR--HABEAS CORPUS PROCEEDINGS BEFORE MUNICIPAL COURT--A CALL FROM ARKANSAS--THE PROPHETS'S DREAMS--MASS MEETING AT WARSAW--LETTERS TO GOVERNOR FORD ON "EXPOSITOR" AFFAIR. _Wednesday, June 12, 1844.--_At 10 a.m. in my office. At half-past one I was arrested by David Bettisworth on the following writ: STATE OF ILLINOIS, HANCOCK COUNTY, ss. _The People of the State of Illinois to all Constables, Sheriffs and Coroners of State, Greeting_: _Whereas_ complaint hath been made before me, one of the justices of the peace within and for the county of Hancock aforesaid, upon the oath of Francis M. Higbee of said county, that Joseph Smith, Samuel Bennett, John Taylor and William W. Phelps, Hyrum Smith, John P. Greene, Stephen Perry, Dimick B. Huntington, Jonathan Dunham, Stephen Markham, William Edwards, Jonathan Holmes, Jesse P. Harmon, John Lytle, Joseph W. Coolidge, Harvey D. Redfield, Porter Rockwell and Levi Richards, of said county did on the 10th day of June instant commit a riot at and within the county aforesaid, wherein they, with force and violence broke into the office of the _Nauvoo Expositor_, and unlawfully and with force burned and destroyed the printing press, type and fixtures of the same, being the property of William Law, Wilson Law, Charles Ivins, Francis M. Higbee, Chauncey L. Higbee, Robert D. Foster, and Charles A. Foster. These are therefore to command you forthwith to apprehend the said Joseph Smith, Samuel Bennett, John Taylor, William W. Phelps, Hyrum Smith, John P. Greene, Stephen Perry, Dimick B. Huntington, Jonathan Dunham, Stephen Markham, William Edwards, Jonathan Holmes, Jesse P. Harmon, John Lytle, Joseph W. Coolidge, Harvey D. Redfield, Porter Rockwell and Levi Richards, and bring them before me or some other justice of the peace, to answer the premises, and further to be dealt with according to Law. {454} Given under my hand and seal at Carthage, in the county aforesaid, this 11th day of June. A. D. 1844. [Seal] THOMAS MORRISON, J. P. [Sidenote: The Prophet Asserts his Rights Under the Law.] After the officer got through reading the writ, I referred him to the clause in the writ--"Before me or some other justice of the peace or said county," saying, "We are ready to go to trial before Esquire Johnson or any justice in Nauvoo, according to the requirements of the writ;" but Bettisworth swore he would be damned but he would carry them to Carthage before Morrison, who issued the writ and seemed very wrathy. I asked him if he intended to break the law, for he knew the privilege of the prisoners, and they should have it. I called upon all present to witness that I then offered myself (Hyrum did the same) to go forthwith before the nearest justice of the peace, and also called upon them to witness whether the officer broke the law or not. I felt so indignant at his abuse in depriving me of the privilege of the statute of Illinois in going before "some other justice," that I determined to take out a writ of _habeas corpus,_ and signed the following petition: _The Prophet's Petition for Writ of Habeas Corpus_. STATE OF ILLINOIS, CITY OF NAUVOO. _To the Honorable Municipal Court in and for the said City of Nauvoo_: Your petitioner, Joseph Smith, respectfully represents that he is now under arrest in the said city of Nauvoo. That he is in the custody of one David Bettisworth, a constable in and for said county of Hancock, who holds your petitioner, as he says by virtue of a warrant issued by one Thomas Morrison, an acting justice of the peace in and for the said county of Hancock, and State of Illinois, which warrant was issued upon the affidavits of one Francis M. Higbee, charging your petitioner with being guilty of a riot, or of having committed a riot within the county aforesaid. Your petitioner further represents that the warrant of arrest, by virtue of which the said David Bettisworth has made this arrest, does not disclose sufficiently clear and explicit the charge they have preferred. Your petitioner further avers that this proceeding against him has {455} been instituted through malice, private pique and corruption. Your petitioner further avers that the design and intention of the said F. M. Higbee in commencing this prosecution is to commit and carry out more easily a conspiracy against the life of your petitioner; and that the said Higbee has publicly declared that it was his determination to do everything in his power to throw your petitioner into the hands of his enemies: and that there is a determination upon the part of said Higbee and his unhallowed coadjutors to commit an unlawful act, and to set the rights and privileges of your petitioner at defiance, and bring down upon his head this corrupt and unhallowed prosecution. Your petitioner further avers that he is not guilty of the charge preferred against him; that he seeks an investigation before an impartial tribunal, and fears not the result. Your petitioner would therefore ask your honorable body to grant him the benefit of the writ of _habeas corpus,_ that this matter may be investigated upon legal principles, and that the legal and constitutional rights of your petitioner may be determined by your honorable body. And your petitioner, as in duty bound, will ever pray. JOSEPH SMITH. Subscribed and sworn to this 12th day of June, 1844, before me. WILLARD RICHARDS, M. C. C. N. Whereupon the clerk issued the following: _Petition of the Prophet Granted_. STATE OF ILLINOIS, CITY OF NAUVOO. _The People of the State of Illinois to the Marshal of Said City Greeting_: _Whereas,_ application has been made before the Municipal Court of said city, that the body of one Joseph Smith, of the city aforesaid, is in the custody of one David Bettisworth, constable of the county of Hancock, and State aforesaid. These are therefore to command the said David Bettisworth, constable as aforesaid, to safely have the body of said Joseph Smith, of the city aforesaid, in his custody detained, as it is said, together with the day and cause of his caption and detention, by whatsoever name the said Joseph Smith may be known or called, before the Municipal Court of the said city forthwith, to abide such order as the said court shall make in his behalf. And further, if the said David Bettisworth, or other person or persons having said Joseph Smith of said city of Nauvoo in custody shall refuse or neglect to comply with the provisions of this writ, you, the marshal of said city, or other person authorized to serve the same, are hereby required to arrest the person or persons {456} so refusing or neglecting to comply, as aforesaid, and bring him or them together with the person or persons in his or their custody, forthwith before the Municipal Court aforesaid, to be dealt with according to law. And herein fail not, and bring this writ with you. Witness, Willard Richards, clerk of the Municipal Court at Nauvoo, this 12th day of June, in the year of our Lord one thousand eight hundred and forty-four. [Seal] WILLARD RICHARDS, Clerk of the Municipal Court of the City of Nauvoo. At 5 p.m. I appeared before the Municipal Court on the above _habeas corpus_. The following is a copy of their docket. _Hearing on the Expositor affairs Before the Municipal Court of Nauvoo--Habeas Corpus Proceedings_. Special session, June 12th, 1844, 5 o'clock p.m. Present--Alderman N. K. Whitney, Orson Spencer, George W. Harris, Gustavus Hills, Elias Smith, and Samuel Bennett, associate justices. The Mayor being on trial, George W. Harris was elected president _pro tem_. John P. Greene, Marshal, made his return on the writ of_ habeas corpus;_ "the body of Joseph Smith in court." David Bettisworth made his return on the copy of the warrant which was attached to the petition as follows:--"I hold the body of Joseph Smith by virtue of a writ, of which the within is a copy. David Bettisworth, constable." 7th section of Addenda of City Ordinance read by Councilor George P. Styles. Resolution of City Council June 10th, 1844, declaring printing establishment of the _Nauvoo Expositor_ a nuisance read. Mayor's order to the Marshal to execute the same was also read, and Lieut.-General's order of June 10th, 1844, to Major-General Dunham to assist the Marshal to destroy said printing establishment. Theodore Turley sworn, said that the order of the Marshal was executed quietly and peaceably. There was no riot or disturbance, no noise, no exultation; the Marshal endeavored to keep peace and silence, and the officers did also. The two companies under command of Dunham and Markham retired in perfect order; no exultation or shouting. Marched in front of the Mansion, and were dismissed. J. R. Wakefield confirmed the statements of Theodore Turley: said the Marshal stated his authority, and demanded the keys of the building, which Higbee denied; and Marshal ordered the door to be forced, and the press was broken, and type pied in the street. {457} James Jackson, sworn, confirmed the statements of previous witnesses; heard no noise on opening the door. Most of the confusion he heard was Higbee and his company throwing blackguard language to the posse, which they did not regard: saw the whole proceedings till they were dismissed; all was done in order. Higbee's blackguard language was not answered to at all by the ranks. Heard nothing said about shooting. Heard some one damn the city authorities. Understood it was Charles Foster. I am a stranger in this place. John Kay, Robert Clift, Augustus A. Farnham, Joseph A. Kelting, Henry G. Sherwood, Augustus Stafford, Cyrus Canfield, John Gleason sworn. Henry G. Sherwood confirmed the statements of previous witnesses. Pullin called for Dr. Foster and the officer commanded silence. Francis M. Higbee's threats have been lavish towards General Smith and Hyrum for a long time; has threatened injury upon them and the property of the Smiths. His conspiracies and threats have not been a little. Orrin P. Rockwell sworn. Some three or four weeks ago said Francis M. Higbee said he would go his death against Joseph and Hyrum Smith. Francis said, "I know my course is wrong; but if I stop I shall get hell, and if I go on I shall only get hell;" and would do what he intended at the risk of his life, and would destroy the General if possible. Said the Council had ordered the press destroyed and "who lays his hands on the press it is death to them." Witness has frequently heard Higbee tell lies about the General to injure his character. John Hughes, Joseph Dalton, William Clayton and James Goff sworn. John Hughes said, Higbee said, "By God, all I want to live for is to see this city sunk down to the lowest hell, and by God it shall!" This was just previous to the Marshal's arriving on the 10th. William Clayton said two years ago this June Francis M. Higbee confessed he was concerned with John C. Bennett in his iniquity, and had a bad disorder: said he knew his character was ruined. From time to time since that, witness knew Higbee had been threatening General Smith's character and property. Leonard Soby heard Higbee threaten to shoot General Smith at Rollinson's store, and Higbee said the destinies of this people are this day sealed in the archives of heaven, and there shall not be left one stone upon another on that temple. John P. McEwan: Higbee said, in reference to Joseph Smith, "G--d--him, I will shoot him and all that pertains to him; and before ten suns shall go over our heads, the Temple, Nauvoo House and Mansion shall all be destroyed, and it will be the total downfall of this community." {458} Cyrus Canfield: Higbee said he would never let things go till he had accomplished the downfall of General Smith; that he did not value his life to produce the downfall of General Smith. Joseph Dalton: Higbee said, if they laid their hands on the press, from that hour they might date their downfall; that ten suns should not roll over their heads till the city was destroyed. Court decided that Joseph Smith had acted under proper authority in destroying the establishment of the _Nauvoo Expositor_ on the 10th inst.; that his orders were executed in an orderly and judicious manner, without noise or tumult; that this was a malicious prosecution on the part of Francis M. Higbee; and that said Higbee pay the costs of suit, and that Joseph Smith be honorably discharged from the accusations and of the writ, and go hence without delay. I received the following letter: _Letter: Washington Tucker to President Smith--Asking that Elders be Sent to Arkansas_. ELDORADO, UNION COUNTY, ARKANSAS, May 4th, 1844. _To General Joseph Smith of Nauvoo, Illinois_: REVEREND SIR.--Last winter, while in the State of Mississippi, I became acquainted with one of your missionaries who was laboring at the time in that state. Also at the same time, I had an opportunity of perusing some of your sacred books; and from what I have been able to learn, as well from reading as from observation, I am constrained to be very favorably impressed towards the new doctrine. Although to me it certainly appears quite novel, yet I cannot do otherwise than believe there is great reality in it; so much so, indeed, that I am extremely anxious to become better informed on this all important and truly vital matter. And, moreover, I am not the only one in this part who is an ardent seeker after truth. Indeed, the subject is beginning to produce a great deal of inquiry and some excitement in this country. Hundreds who never before heard of the new revelation are opening their eyes and staring and gaping to know more about it. Some few days ago, several emigrants arrived here from Mississippi, who speak in the highest terms of the Latter-day Saints. Their report has greatly increased the inquiry and excitement previously going the rounds in this quarter. I hear a number speak of visiting Nauvoo, some of taking their families with them, and so remain there. But it is the general wish of a great many here in Union county for you to send a minister here immediately to instruct us and lead us more fully into {459} the light of this wonderful and new revealed religion, and direct us into the true road to salvation. This is the only subject on which my thoughts dwell both day and night; for, indeed, during my waking hours nothing diverts my meditation from this absorbing topic, and while asleep I dream of nothing else. If you please, be so good as to send a laborer among us immediately; for indeed the harvest is great, and the laborers but few, or none at all, I have not the least doubt but that a Latter-day Saint would succeed here as well as the most sanguine could promise himself. His labors, I am sure, would be crowned with success, and the salvation of many a precious yet perishing soul might be rescued from death and prove the rich fruits of the missionary's toil. The principal denominations here are the Methodists, the Baptists and Campbellites. A great many of the people, however, are none-professors, the greater majority of whom are quite moral, and many of them religiously inclined. I shall look for a minister from you within two or three months. When he does come, I will see that he is hospitably received and entertained. Your obedient and humble servant, WASHINGTON TUCKER. To which I wrote the following reply: _Letter: Joseph Smith to Washington Tucker, Promising that an Elder Should be Sent_. NAUVOO, ILLINOIS, June 12th, 1844. SIR.--Your letter, dated May 4th, has reached me, and its contents duly considered. A multiplicity of business keeps me from writing as freely to correspondents as I could wish; still my heart is large enough for all men, and my sensibilities keen enough to have compassion for every case when justice, mercy, virtue, or humanity require it. Be pleased to accept my thanks for your very kind letter; study the Bible, and as many of our books as you can get; pray to the Father in the name of Jesus Christ, have faith in the promises made to the fathers, and your mind will be guided to the truth. An Elder shall be sent as soon as the Twelve can make the necessary arrangements. In the Gospel of our Lord Jesus Christ, I am your obedient servant, JOSEPH SMITH. WASHINGTON TUCKER, Eldorado, Arkansas. The editor of the _Neighbor_ writes: {460} RETRIBUTIVE JUSTICE. A knot of base men, to further their wicked and malicious designs towards the Church of Jesus Christ of Latter-day Saints and to bolster up the intents of blacklegs and bogus-makers, and advocate the characters of murderers, established a press in this city last week, and issued a paper entitled the_ Nauvoo Expositor_. The prospectus showed an intention to destroy the charter, and the paper was filled with libels and slanderous articles upon the citizens and City Council from one end to the other. "A burnt child dreads the fire." The Church as a body and individually has suffered till "forbearance has ceased to be a virtue." The cries and pleadings of men, women and children, with the authorities were, "Will you suffer that servile, murderous paper to go on and vilify and slander the innocent inhabitants of this city, and raise another mob to drive and plunder us again as they did in Missouri?" Under these pressing cries and supplications of afflicted innocence, and in the character, dignity, and honor of the corporate powers of the charter, as granted to the city of Springfield, and made and provided as a part of our charter for legislative purposes--viz., "to declare what shall be a nuisance and to prevent and remove the same." The City Council of Nauvoo on Monday, the 10th instant, declared the establishment and _Expositor_ a nuisance; and the city marshal, at the head of the police, in the evening, took the press, materials and paper into the street and burned them. And in the name of freemen, and in the name of God, we beseech all men who have the spirit of honor in them to cease from persecuting us, collectively or individually. Let us enjoy our religion, rights and peace like the rest of mankind. Why start presses to destroy rights and privileges, and bring upon us mobs to plunder and murder? We ask no more than what belongs to us--the rights of Americans. [Sidenote: Further Account of Municipal Court on _Expositor_ Case.] _Thursday, 13_.--At nine a.m. presided in Municipal Court, which sat in the Seventies' Hall. Present, William Marks, Newel K. Whitney, George W. Harris, Gustavus Hills, and Elias Smith, associate justices. Hyrum Smith, John P. Greene, William W. Phelps, Stephen Markham, Harvey D. Redfield, John Lytle, Dimick B. Huntington, John Taylor, Levi Richards, Stephen Perry, Jonathan B. Holmes, Jonathan Dunham, Samuel Bennett and William W. Edwards were arrested on the complaint of Francis M. Higbee, before Thomas Morrison, J. P., of {461} Carthage, by David Bettisworth, constable of Hancock county. They petitioned for and obtained a writ of _habeas corpus._ I sat as chief-justice; William Marks, Newel K. Whitney, George W. Harris, Gustavus Hills, and Elias Smith as associate justices. Addison Everett and James Jackson gave their testimony under oath, when they were all honorably discharged from the accusations and arrest, the court deciding that said Higbee pay the costs; whereupon execution was issued for the amount. [Sidenote: The Prophet's Dreams on Condition of Apostates in Nauvoo.] In the evening I attended meeting in the Seventies' Hall. George J. Adams preached and I made some observations afterwards, and related a dream which I had a short time since. I thought I was riding out in my carriage, and my guardian angel was along with me. We went past the Temple, and had not gone much further before we espied two large snakes so fast locked together that neither of them had any power. I inquired of my guide what I was to understand by that. He answered, "Those snakes represent Dr. Foster and Chauncey L. Higbee. They are your enemies and desire to destroy you; but you see they are so fast locked together that they have no power of themselves to hurt you. I then thought I was riding up Mulholland street, but my guardian angel was not along with me. On arriving at the prairie, I was overtaken and seized by William and Wilson Law and others, saying, "Ah! ah! we have got you at last! We will secure you and put you in a safe place!" and, without any ceremony dragged me out of my carriage, tied my hands behind me, and threw me into a deep, dry pit, where I remained in a perfectly helpless condition, and they went away. While struggling to get out, I heard Wilson Law screaming for help hard by. I managed to unloose myself so as to make a spring, when I caught hold of some grass which grew at the edge of the pit. {462} I looked out of the pit and saw Wilson Law at a little distances attacked by ferocious wild beasts, and heard him cry out, "Oh! Brother Joseph, come and save me!" I replied, "I cannot, for you have put me into this deep pit." On looking out another way, I saw William Law with outstretched tongue, blue in the face, and the green poison forced out of his mouth, caused by the coiling of a large snake around his body. It had also grabbed him by the arm, a little above the elbow, ready to devour him. He cried out in the intensity of his agony, "Oh, Brother Joseph, Brother Joseph, come and save me, or I die!" I also replied to him, "I cannot, William; I would willingly, but you have tied me and put me in this pit, and I am powerless to help you or liberate myself." In a short time after my guide came and said aloud, "Joseph, Joseph, what are you doing there?" I replied, "My enemies fell upon me, bound me and threw me in." He then took me by the hand, drew me out of the pit, set me free, and we went away rejoicing. [Sidenote: Threat of Carthage Mob against Nauvoo.] Two of the brethren arrived this evening from Carthage, and said that about three hundred mobbers were assembled there, with the avowed intention of coming against Nauvoo; also that Hamilton was paying a dollar per bushel for corn to feed their animals. The following was published in the _Warsaw Signal_ office. I insert it as a specimen of the unparalleled corruption and diabolical falsehood of which the human race has become capable in this generation: MASS MEETING AT WARSAW. At a mass meeting of the citizens of Hancock county, convened at Carthage on the 13th day of June, 1844 Mr. Knox was appointed president, John Doty and Lewis F. Evans, vice-presidents; and William Y. Head, secretary. Henry Stephens, Esq., presented the following resolutions, passed at a meeting of the citizens of Warsaw, and urged the adoption of them as the sense of this meeting. {463} _Preamble and Resolutions_. Whereas information has reached us, about which there can be no question, that the authorities of Nauvoo did recently pass an ordinance declaring a printing press and newspaper published by the opponents of the Prophet a nuisance, and in pursuance thereof did direct the Marshal of the city and his adherents to enter by force the building from whence the paper was issued, and violently (if necessary) to take possession of the press and printing materials, and thereafter to burn and destroy the same; and whereas, in pursuance of said ordinance, the Marshal and his adherents, together with a mob of Mormons, did, after sunset on the evening of the 10th instant, violently enter said building in a tumultuous manner, burn and destroy the press and other materials found on the premises. And whereas Hyrum Smith did, in the presence of the City Council and the citizens of Nauvoo, offer a reward for the destruction of the printing press and materials of the _Warsaw Signal,_ a newspaper also opposed to his interests; And whereas the liberty of the press is one of the cardinal principles of our government, firmly guaranteed by the several constitutions of the states, as well as the United States; And whereas, Hyrum Smith has within the last week publicly threatened the life of one of our valued citizens, Thomas C. Sharp, the editor of the_ Signal_; Therefore, be it solemnly Resolved by the citizens of Warsaw in public meeting assembled, that we view the recent ordinance of the city of Nauvoo, and the proceedings thereunder as an outrage of an alarming character, revolutionary and tyrannical in tendency, and being under color of law as calculated to subvert and destroy in the minds of the community all reliance on the law. Resolved, that as a community we feel anxious, when possible, to redress our grievances by legal remedies; but the time has now arrived when the law has ceased to be a protection to our lives and property. A mob at Nauvoo, under a city ordinance, has violated the highest privilege in government; and to seek redress in the ordinary mode would be utterly ineffectual. Resolved, that the public threat made in the Council of the city, not only to destroy our printing-press, but to take the life of its editor, is sufficient, in connection with the recent outrage, to command the efforts and the services of every good citizen to put an immediate stop to the career of the mad prophet and his demoniac coadjutors. We must not only defend ourselves from danger, but we must resolutely carry the war into the enemy's camp. We do therefore declare that we will {464} sustain our press and the editor at all hazards; that we will take full vengeance, terrible vengeance, should the lives of any of our citizens be lost in the effort; that we hold ourselves at all times in readiness to co-operate with our fellow-citizens in this state, Missouri and Iowa, to exterminate, utterly exterminate the wicked and abominable Mormon leaders, the authors of our troubles. Resolved, that a committee of five be appointed forthwith to notify all persons in our township suspected of being the tools of the prophet to leave immediately on pain of instant vengeance. And we do recommend the inhabitants of the adjacent townships to do the same, hereby pledging ourselves to render all the assistance they may require. Resolved, that the time, in our opinion, has arrived, when the adherents of Smith, as a body, should be driven from the surrounding settlements into Nauvoo. That the prophet and his miscreant adherents should then he demanded at their hands; and, if not surrendered, a war of extermination should be waged to the entire destruction, if necessary for our protection, of his adherents. And we hereby recommend this resolution to the consideration of the several townships, to the Mass Convention to be held at Carthage, hereby pledging ourselves to aid to the utmost the complete consummation of the object in view, that we may thereby be utterly relieved of the alarm, anxiety and trouble to which we are now subjected. Resolved that every citizen arm himself to be prepared to sustain the resolutions herein contained. Mr. Roosevelt rose and made a brief but eloquent speech, and called upon the citizens throughout the country to render efficient aid in carrying out the spirit of the resolutions. Mr. Roosevelt then moved a committee of seven be appointed by the chair to draft resolutions expressive of our action in future. Mr. Catlin moved to amend the motion of Mr. Roosevelt, so that the committee should consist of one from each precinct; which motion, as amended, was adopted. The chair then appointed the following: Col. Levi Williams, Rocky Run precinct; Joel Catlin, Augusta; Samuel Williams, Carthage; Elisha Worrell, Chili; Captain Maddison, St. Mary's; John M. Ferris, Fountain Green; James Rice, Pilot Grove; John Carns, Bear Creek; C. L. Higbee, Nauvoo; George Robinson, La Harpe; and George Rockwell, Warsaw, were appointed said committee. On motion of Mr. Sympson, Walter Bagby, Esq., was requested to address the meeting during the absence of the committee. He spoke long and eloquently upon the course of our grievances, and expressed his belief that the time was now at hand when we were individually and collectively called upon to repel the innovations upon our liberties, and {465} suggested that points be designated as places of encampment at which to rendezvous our forces, that we may be ready when called upon for efficient action. Dr. Barnes, one of the persons who went with the officers to Nauvoo for the purpose of arresting the rioters, having just arrived, came into the meeting and reported the result of their proceedings, which was, that the persons charged in the writs were duly arrested, but taken from the officers' hands on a writ of _habeas corpus_ from the Municipal Court, and discharged, and the following potent words entered upon the records--_honorably released_. On motion of O. C. Skinner, Esq., a vote of thanks was tendered to Dr. Barnes for volunteering his services in executing said writs. Francis M. Higbee was now loudly called for. He stated his personal knowledge of the Mormons from their earliest history--throughout their hellish career in Missouri and this state--which has been characterized by the darkest and most diabolical deeds which have ever disgraced humanity. The committee appointed to draft resolutions brought in the following report, which, after some considerable discussion, was unanimously adopted: Whereas, the officer charged with the execution of a writ against Joseph Smith and others, for riot in the county of Hancock, which said writ said officer has served upon said Smith and others; and whereas said Smith and others refuse to obey the mandate of said writ; and whereas in the opinion of this meeting, it is impossible for said officer so raise a posse of sufficient strength to execute said writ; and whereas it is the opinion of this meeting that the riot is still progressing and that violence is meditated and determined on, it is the opinion of this meeting that the circumstances of the case require the interposition of executive power. Therefore, Resolved, that a deputation of two discreet men be sent to Springfield to solicit such interposition. 2nd, Resolved, that said deputation be furnished with a certified copy of the resolution, and be authorized to obtain evidence, by affidavits and otherwise, in regard to the violence which has already been committed, and is still further meditated. Dr. Evans here arose and expressed his wish that the above resolutions would not retard our operations, but that we would each one arm and equip ourselves forthwith. The resolutions passed at Warsaw were again read by Dr. Barnes, and passed by acclamation. On motion of A. Sympson, Esq., the suggestion of Mr. Bagby, {466} appointing places of encampment, was adopted--to wit., Warsaw, Carthage, Green Plains, Spilman's landing, Chili and La Harpe. On motion, O. C. Skinner and Walter Bagby, Esqs., were appointed a committee to bear the resolutions adopted by this meeting to his Excellency the Governor, requiring his executive interposition. On motion of J. H. Sherman, a central corresponding committee was appointed. Order that J. H. Sherman, H. T. Wilson, Chauncey Robinson, William S. Freeman, Thomas Morrison, F. M. Higbee, Lyman Prentiss, and Stephen H. Tyler be said committee, On motion of George Rockwell, Resolved that constables in the different precincts hold themselves in readiness to obey the officer in possession of the writs, whenever called upon, in summoning the posse. On motion, the meeting adjourned. JOHN KNOX, President. JOHN DOTY, LEWIS F. EVANS, Vice-Presidents, W. Y. HEAD, Secretary. _Friday, 14.--_Wrote to Governor Ford as follows: _Letter: Joseph Smith to Governor Ford--Explaining Action of City Council in Proceedings in "Expositor" Affairs_. NAUVOO, June 14, 1844. _His Excellency Thomas Ford_: SIR.--I write you this morning, briefly, to inform you of the facts relative to the removal of the press and fixtures of the _Nauvoo Expositor_ as a nuisance. The 8th and 10th instant were spent by the City Council of Nauvoo in receiving testimony concerning the character of the _Expositor_, and the character and designs of the proprietors. In the investigation it appeared evident to the council that the proprietors were a set of unprincipled, lawless debauchers, counterfeiters, bogus-makers, gamblers, peace-disturbers, and that the grand object of said proprietors was to destroy our constitutional rights and chartered privileges. To overthrow all good and wholesome regulations in society, to strengthen themselves against the municipality, to fortify themselves against the Church of which I am a member, and destroy all our religious rights and privileges by libels, slanders, falsehoods, perjury, &c., and sticking at no corruption to accomplish their hellish purposes; and that said paper of itself was libelous of the deepest dye, and very {467} injurious as a vehicle of defamation, tending to corrupt the morals and disturb the peace, tranquility and happiness of the whole community, and especially that of Nauvoo. After a long and patient investigation, of the _Expositor_ and the character and design of its proprietors, the constitution, the charter, (see Addenda to Nauvoo Charter from the Springfield Charter, sec. 7) and all the best authorities on the subject; (See Chitty's Blackstone Bk. iii:v, and n., &c., &c) the City Council decided that it was necessary for the "peace, benefit, good order and regulations" of said city, "and for the protection of property," and for "the happiness and prosperity of the citizens of Nauvoo," that said _Expositor_ should be removed, and declaring said _Expositor_ a nuisance ordered the Mayor to cause them to be removed without delay; which order was committed to the Marshal by due process, and by him executed the same day, by removing the paper, press and fixtures into the streets and burning the same; all which was done without riot, noise, tumult or confusion, as has already been proved before the municipality of the city; and the particulars of the whole transaction may be expected in our next _Nauvoo Neighbor_. I send you this hasty sketch that your Excellency may be aware of the lying reports that are now being circulated by our enemies that there has been a "mob at Nauvoo," and "blood and thunder," and "swearing that two men were killed," &c., &c., as we hear from abroad, are false--false as Satan himself could invent, and that nothing has been transacted here but what has been in perfect accordance with the strictest principles of law and good order on the part of the authorities of this city; and if your Excellency is not satisfied, and shall not be satisfied after reading the whole proceedings which will be forthcoming soon, and shall demand an investigation of our municipality before Judge Pope, or any legal tribunal at the Capitol, you have only to write your wishes, and we will be forthcoming. We will not trouble you to fill a writ or send an officer for us. I remain, as ever, a friend of truth, good order, and your Excellency's humble servant, JOSEPH SMITH. The following letters were also written: _Letter: John M. Bernhisel to Governor Ford--Confirming Correctness of the Prophet's Report of "Expositor" Affair_. NAUVOO, June 14th, 1844. _To His Excellency Governor Ford_: SIR.--Though I have not the honor of a personal acquaintance with you, I take the liberty of stating to you that I arrived here from {468} the city of New York about a year since, where I was engaged in the practice of medicine for many years; that General Smith's letter to you of this date has been read in my hearing; that the statement contained therein in relation to the proceedings of the municipal authorities for the removal of the press whence issued a scandalous sheet entitled the _Nauvoo Expositor_ are correct, having been an eye-and ear-witness of them. The whole affair was conducted by the City Marshal and his posse in the most quiet and orderly manner, without the least noise, riot or tumult; and when the nuisance was abated, they immediately retired and were dismissed. Having been a boarder in General Smith's family for more than nine months, and having therefore had abundant opportunities of contemplating his character and observing his conduct, I have concluded to give you a few of my "impressions" of him. General Joseph Smith is naturally a man of strong mental powers, and is possessed of much energy and decision of character, great penetration, and a profound knowledge of human nature. He is a man of calm judgment, enlarged views, and is eminently distinguished by his love of justice. He is kind and obliging, generous and benevolent, sociable and cheerful, and is possessed of a mind of a contemplative and reactive character. He is honest, frank, fearless and independent, and as free from dissimulation as any man to be found. But it is in the gentle charities of domestic life, as the tender and affectionate husband and parent, the warm and sympathizing friend, that the prominent traits of his character are revealed, and his heart is felt to be keenly alive to the kindest and softest emotions of which human nature is susceptible; and I feel assured that his family and friends formed one of the greatest consolations to him while the vials of wrath were poured upon his head, while his footsteps were pursued by malice and envy, and reproach and slander were strewn in his path, as well as during numerous and cruel persecutions, and severe and protracted sufferings in chains and loathsome prisons, for worshiping God according to the dictates of his own conscience. He is a true lover of his country, and a bright and shining example of integrity and moral excellence in all the relations of life. As a religious teacher, as well as a man, he is greatly beloved by this people. It is almost superfluous to add that the numerous ridiculous and scandalous reports in circulation respecting him have not the least foundation in truth. In haste, I have the honor to be your Excellency's most obedient and humble servant, JOHN M. BERNHISEL. {469} _Letter: Wakefield to Governor Ford--Anent the "Expositor" Affair_. CITY OF NAUVOO, June 14th, 1844. _Hon. Governor Ford_: Being a stranger in the city of Nauvoo, but fully acquainted with the facts as stated in Gen. Smith's letter of June 14th, I assert that they are true in every particular, and that the press, in the minds of all unprejudiced people, was a nuisance of the worst character, and that the authorities acted perfectly proper in destroying it; and in accomplishing the act there was no noise, tumult or riot. Furthermore, having remained for a few weeks at General Smith's house, I think it my duty to state that I have seen nothing in his deportment but what is correct in all his domestic relations, being a kind husband and an affectionate father; and all his affairs, both domestic and official, have not only been free from censure, but praiseworthy, and ought to be imitated by every one desirous of order and peace. Yours, sir, most obediently, J. R. WAKEFIELD, M. D. _Letter: Sidney Rigdon to Governor Ford--"Expositor" Affair_. POST OFFICE, NAUVOO, ILL., June 14 1844. _His Excellency, Thomas Ford_: DEAR SIR.--I address this letter to your Excellency by the hand of Mr. Samuel James, in consequence of the difficulties now existing in this county, difficulties in which I have had no concern; and fearing as I do, that in the midst of an excitement so great as I have understood now exists in this county, (I say understood, for it is by report only that I speak) there may be attempts made to prejudice your mind to take some measures of a violent character that may seriously affect the citizens of this place, and injure innocent and unoffending persons, which I am satisfied would grieve your Excellency, as well as every other thinking and humane man. There have for a length of time difficulties existed between a number of the citizens of this place, which kept increasing. One of the parties had recourse to the _Warsaw Signal_ as a medium through which they communicate their difficulties to the world. These productions were inflammatory to a high degree, and the party thus assailed charged the matter as libelous and highly abusive. To these exposures responses appeared in the papers of this place, charging the matter as being false and the authors as defamers and slanderers. Things continued thus until a paper was established in this place called the _Nauvoo Expositor._ The first number of this paper made its appearance, and it was inflammatory and abusive to an extreme. This {470} raised the excitement to a degree beyond control, and threatened serious consequence. At this particular juncture all the authorities of the city feeling a common interest in the peace and quiet of the place, and fearing the worst consequences must follow if something were not done, the City Council met and took the matter into consideration, and, after deliberating on the subject and examining the charter, came to the conclusion to hazard all the consequences of declaring the press a nuisance, and accordingly ordered its removal. The city marshal, in obedience to this order, went and removed the press and destroyed it. This was done without tumult or disorder. When the press was destroyed, all returned home, and everything has been perfectly quiet ever since. Within the last three days warrants have been issued from a justice of the peace in Carthage, calling for the bodies of the persons who destroyed the press. The officer having the matter in charge, refuses the persons a hearing before any other justices of the peace than the one issuing the warrants. With this demand they refused to comply, as there is a large assembly of persons assembled at Carthage making threats of violence; and they say, and I have no doubt they verily believe that by going there their lives will be in danger; and from the intelligence which I received last evening from a person in no way connected with the affair, and one of undoubted veracity, I must think so myself. This gentleman informs me that he has been in Carthage since Monday last at the land sales, and he heard threatenings by the persons assembled there that if they could get into Nauvoo they would murder indiscriminately, and those who wanted to escape must leave. This your Excellency would abhor as I do. The citizens of this county who do not reside in Nauvoo, and those of other counties, have indeed no interest of a personal kind at stake in this matter. There are no persons disturbing them, nor going to do so; and this great excitement does savor of something else to me than a regard for the laws. Why not let the parties, as in all other cases of the kind settle their difficulties as the laws of the country in such cases have provided. Have the citizens of Nauvoo ever interfered with cases of difficulty existing in other parts of the county, held public meetings to inflame the public mind in favor of one party, and prejudice it against the other party? Most assuredly they have not. Why, then, must the citizens of this place be scourged with such attempts? If the citizens of Hancock want the supremacy of the laws maintained let these tumultuous assemblies disperse, and let the civil officers, if resisted, do as in other cases--call for aid instead of assembling in {471} advance, and then call for persons to be brought into their midst as prisoners amidst threats and insults. From the confidence I have in your Excellency's superior intelligence, and sound discretion, I doubt not that your Excellency will arrive at just conclusions when the matter is submitted to your consideration, as I understand it is about being. I can see no need for executive interference in this case, but disperse all uncalled for assemblies, and let the laws have their regular course, which they can have if these assemblies will disperse. If not, I fear the consequences. I send this to your Excellency as confidential, as I wish not to take any part in the affair, or be known in it. With consideration of high regard, I am, dear sir, your Excellency's most obedient servant, SIDNEY RIGDON. I read the doings of the City Council to Dr. Wakefield, and gave him a volume of the _Times and Seasons._ About 4 p.m., I rode out with Dr. Bernhisel. Pleasant and warm day. Towards night some clouds. A Mr. Norton was tried before Esq. Aaron Johnson, J. P., on a charge of firing Foster's printing office, and acquitted. _Saturday, 15.--_At home. Two brethren came from Lima, and said that Colonel Levi Williams had demanded the arms belonging to the Mormons in that neighborhood. They wished my advice on the subject. I told them that when they gave up their arms, to give up their lives with them as dearly as possible. [Sidenote: The Prophet's Advice on giving up Arms.] It is reported that a company of men were constantly training at Carthage. Mr. John M. Crane, from Warsaw, said that several boxes of arms had arrived at Warsaw from Quincy. There was some considerable excitement, but expected they were going to wait the meeting at Carthage, which was fixed for the middle of next week. The _Maid of Iowa_ arrived at half-past two p.m., while I was examining the painting, "Death on the Pale Horse," by Benjamin West, which has been exhibiting in my reading room for the last three days. The _Maid_ had {472} lost her lighter, which was loaded at the time with corn and lumber, it having broken in two on a snag in the Iowa river. This morning Samuel James started for Springfield to carry letters and papers to Governor Ford concerning the destruction of the _Expositor_ press. About 7 p.m. I rode out with Orrin P. Rockwell. I received the following letter: _Letter: A. Ladd a Joseph Smith--Wharfage Matter_. FORT MADISON, June 15th, 1844. _Gen. Joseph Smith_: DEAR SIR.--I have been informed that a writ was issued against the steam ferry, _New Purchase,_ for wharfage, on Tuesday last, but no such writ has been served or shown to me, and I am anxious to learn the facts of the case. If it is required, I will pay wharfage with the greatest of pleasure; but I would dislike to have cost to pay in addition. I expect to visit this place with my boat at least once a week during the season. You will confer a favor on me by informing me in relation to the ordinance, &c. It has been rumored that the _New Purchase_ was employed to convey to Nauvoo an armed force to attack the citizens in connection with other companies, on account of the late difficulties at your place; but it is not true. I assure you that the boat will not be employed in any unlawful enterprise, and I further assure you that there is no unkind feeling existing in our place against the people of your place. I remain yours with respect, A. LADD. Captain of the _New Purchase_. GEN. JOSEPH SMITH, Nauvoo, Ill. {473} CHAPTER XXII. DISCOURSE OF THE PROPHET--THE GODHEAD--THE MOB UPRISING--ARREST OF PRESIDENT SMITH, ET AL. OVER THE "EXPOSITOR" AFFAIR--TRIAL BEFORE ESQUIRE WELLS. [Sidenote: Conference in Michigan.] A conference was held at Franklin, Michigan. Present of the Twelve, Wilford Woodruff and George A. Smith; Elder George A. Smith presided. Nine branches were represented, comprising 170 members, 8 Elders, 5 Priests, 5 Teachers and 3 Deacons. There were ordained 1 High Priest, 9 Elders, 2 Priests, and 1 Deacon, under the hands of Elders Wilford Woodruff, George A. Smith and Charles C. Rich. _Sunday, June 16, 1844_.--I preached at the stand at 10 a.m. Before I closed my remarks it rained severely. The following synopsis was reported by Elder Thomas Bullock, whom I had transferred from the duties of clerk of the _Maid of Iowa_ to my office. SERMON BY THE PROPHET--THE CHRISTIAN GODHEAD--PLURALITY OF GODS. _Meeting in the Grove, east of the Temple, June 16, 1844_. Prayer by Bishop Newel K. Whitney. Choir sang, "Mortals Awake." President Joseph Smith read the 3rd chapter of Revelation, and took for his text 1st chapter, 6th verse--"And hath made us kings and priests unto God and His Father: to Him be glory and dominion forever and ever. Amen." It is altogether correct in the translation. Now, you know that of late some malicious and corrupt men have sprung up and apostatized from the Church of Jesus Christ of Latter-day Saints, and they declare that the Prophet believes in a plurality of Gods, and, lo and behold! we have discovered a very great secret, they cry--"The Prophet says there are many Gods, and this proves that he has fallen." {474} It has been my intention for a long time to take up this subject and lay it clearly before the people, and show what my faith is in relation to this interesting matter. I have contemplated the saying of Jesus (Luke 17th chapter, 26th verse)--"And as it was in the days of Noah, so shall it be also in the days of the Son of Man." And if it does rain, I'll preach this doctrine, for the truth shall be preached. I will preach on the plurality of Gods. I have selected this text for that express purpose. I wish to declare I have always and in all congregations when I have preached on the subject of the Deity, it has been the plurality of Gods. It has been preached by the Elders for fifteen years. I have always declared God to be a distinct personage, Jesus Christ a separate and distinct personage from God the Father, and that the Holy Ghost was a distinct personage and a Spirit, and these three constitute three distinct personages and three Gods. If this is in accordance with the New Testament, lo and behold! we have three Gods anyhow, and they are plural: and who can contradict it? Our text says "And hath made us kings and priests unto God and His Father." The Apostles have discovered that there were Gods above, for Paul says God was the Father of our Lord Jesus Christ. My object was to preach the scriptures, and preach the doctrine they contain, there being a God above, the Father of our Lord Jesus Christ. I am bold to declare I have taught all the strong doctrines publicly, and always teach stronger doctrines in public than in private. John was one of the men, and apostles declare they were made kings and priests unto God, the Father of our Lord Jesus Christ. It reads just so in the Revelation. Hence, the doctrine of a plurality of Gods is as prominent in the Bible as any other doctrine. It is all over the face of the Bible. It stands beyond the power of controversy. A wayfaring man, though a fool, need not err therein. Paul says there are Gods many and Lords many. I want to set it forth in a plain and simple manner; but to us there is but one God--that is _pertaining to us;_ and he is in all and through all. But if Joseph Smith says there are Gods many and Lords many, they cry, "Away with him! Crucify him! crucify him!" Mankind verily say that the scriptures are with them. Search the scriptures, for they testify of things that these apostates would gravely pronounce blasphemy. Paul, if Joseph Smith is a blasphemer, you are. I say there are Gods many and Lords many, but to us only one, and we are to be in subjection to that one, and no man can limit the bounds or the eternal existence of eternal time. Hath he beheld the eternal world, and is he authorized to say that there is only one God? He makes himself a fool if he thinks or says so, and there is an end of his {475} career or progress in knowledge. He cannot obtain all knowledge, for he has sealed up the gate to it. Some say I do not interpret the scripture the same as they do. They say it means the heathen's gods. Paul says there are Gods many and Lords many; and that makes a plurality of Gods, in spite of the whims of all men. Without a revelation, I am not going to give them the knowledge of the God of heaven. You know and I testify that Paul had no allusion to the heathen gods. I have it from God, and get over it if you can. I have a witness of the Holy Ghost, and a testimony that Paul had no allusion to the heathen gods in the text. I will show from the Hebrew Bible that I am correct, and the first word shows a plurality of Gods; and I want the apostates and learned men to come here and prove to the contrary, if they can. An unlearned boy must give you a little Hebrew_. Berosheit baurau Eloheim ait aushamayeen vehau auraits,_ rendered by King James' translators, "In the beginning God created the heaven and the earth." I want to analyze the word _Berosheit. Rosh,_ the head; _Sheit,_ a grammatical termination, The _Baith_ was not originally put there when the inspired man wrote it, but it has been since added by an old Jew. _Baurau_ signifies to bring forth; _Eloheim_ is from the word _Eloi_, God, in the singular number; and by adding the word _heim,_ it renders it Gods. It read first, "In the beginning the head of the Gods brought forth the Gods," or, as others have translated it, "The head of the Gods called the Gods together." I want to show a little learning as well as other fools-- A little learning is a dangerous thing. Drink deep, or taste not the Pierian spring, There shallow draughts intoxicate the brain, And drinking largely sobers us up again. All this confusion among professed translators is for want of drinking another draught. The head God organized the heavens and the earth. I defy all the world to refute me. In the beginning the heads of the Gods organized the heavens and the earth. Now the learned priests and the people rage, and the heathen imagine a vain thing. If we pursue the Hebrew text further, it reads, _"Berosheit baurau Eloheim ait aashamayeen vehau auraits"--_"The head one of the Gods said. Let us make a man in our own image." I once asked a learned Jew, "If the Hebrew language compels us to render all words ending in _heim_ in the plural, why not render the first _Eloheim_ plural?" He replied, "That is the rule with few exceptions; but in this case it would ruin the Bible." He acknowledged I was right. I came here to investigate these things precisely as I believe them. Hear and judge for yourselves; and if you go away satisfied, well and good. {476} In the very beginning the Bible shows there is a plurality of Gods beyond the power of refutation. It is a great subject I am dwelling on. The word _Eloheim_ ought to be in the plural all the way through--Gods. The heads of the Gods appointed one God for us; and when you take [that] view of the subject, it sets one free to see all the beauty, holiness and perfection of the Gods. All I want is to get the simple, naked truth, and the whole truth. Many men say there is one God; the Father, the Son and the Holy Ghost are only one God! I say that is a strange God anyhow--three in one, and one in three! It is a curious organization. "Father, I pray not for the world, but I pray for them which thou hast given me." "Holy Father, keep through Thine own name those whom thou hast given me, that they may be one as we are." All are to be crammed into one God, according to sectarianism. It would make the biggest God in all the world. He would be a wonderfully big God--he would be a giant or a monster. I want to read the text to you myself--"I am agreed with the Father and the Father is agreed with me, and we are agreed as one." The Greek shows that it should be agreed. "Father, I pray for them which Thou hast given me out of the world, and not for those alone, but for them also which shall believe on me through their word, that they all may be agreed, as Thou, Father, art with me, and I with Thee, that they also may be agreed with us," and all come to dwell in unity, and in all the glory and everlasting burnings of the Gods; and then we shall see as we are seen, and be as our God and He as His Father. I want to reason a little on this subject. I learned it by translating the papyrus which is now in my house. I learned a testimony concerning Abraham, and he reasoned concerning the God of heaven. "In order to do that," said he, "suppose we have two facts: that supposes another fact may exist--two men on the earth, one wiser than the other, would logically show that another who is wiser than the wisest may exist. Intelligences exist one above another, so that there is no end to them." If Abraham reasoned thus--If Jesus Christ was the Son of God, and John discovered that God the Father of Jesus Christ had a Father, you may suppose that He had a Father also. Where was there ever a son without a father? And where was there ever a father without first being a son? Whenever did a tree or anything spring into existence without a progenitor? And everything comes in this way. Paul says that which is earthly is in the likeness of that which is heavenly, Hence if Jesus had a Father, can we not believe that _He_ had a Father also? I despise the idea of being scared to death at such a doctrine, for the Bible is full of it. I want you to pay particular attention to what I am saying. Jesus {477} said that the Father wrought precisely in the same way as His Father had done before Him. As the Father had done before. He laid down His life, and took it up the same as His Father had done before. He did as He was sent, to lay down His life and take it up again; and then was committed unto Him the keys, &c. I know it is good reasoning. I have reason to think that the Church is being purged. I saw Satan fall from heaven, and the way they ran was a caution. All these are wonders and marvels in our eyes in these last days. So long as men are under the law of God, they have no fears--they do not scare themselves. I want to stick to my text, to show that when men open their lips against these truths they do not injure me, but injure themselves. To the law and to the testimony, for these principles are poured out all over the scriptures. When things that are of the greatest importance are passed over by weak-minded men without even a thought, I want to see truth in all its bearings and hug it to my bosom. I believe all that God ever revealed, and I never hear of a man being damned for believing too much; but they are damned for unbelief. They found fault with Jesus Christ because He said He was the Son of God, and made Himself equal with God. They say of me, like they did of the apostles of old, that I must be put down. What did Jesus say? "Is it not written in your law, I said, Ye are Gods? If He called them Gods unto whom the word of God came, and the scriptures cannot be broken, say ye of Him whom the Father had sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God?" It was through Him that they drank of the spiritual rock. Of course He would take the honor to Himself. Jesus, if they were called Gods unto whom the word of God came, why should it be thought blasphemy that I should say I am the son of God? Oh, poor, blind apostates! did you never think of this before? These are the quotations that the apostates take from the scriptures. They swear that they believe the Bible, the Book of Mormon and the Doctrine and Covenants and then you will get from them filth, slander, and bogus-makers plenty. One of the apostate Church official members prophesied that Joseph would never preach any more, and yet I am now preaching. Go and read the vision in the Book of Covenants. There is clearly illustrated glory upon glory--one glory of the sun, another glory of the moon, and a glory of the stars; and as one star differeth from another star in glory, even so do they of the telestial world differ in glory, and every man who reigns in celestial glory is a God to his dominions. By the apostates admitting the testimony of the Doctrine and Covenants, they damn themselves. Paul, what do you say? They impeached Paul {478} and all went and left him. Paul had seven churches, and they drove him off from among them; and yet they cannot do it by me. I rejoice in that. My testimony is good. Paul says, "There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So is also the resurrection of the dead." They who obtain a glorious resurrection from the dead, are exalted far above principalities, powers, thrones, dominions and angels, and are expressly declared to be heirs of God and joint heirs with Jesus Christ, all having eternal power. The scriptures are a mixture of very strange doctrines to the Christian world, who are blindly led by the blind. I will refer to another scripture. "Now," says God, when He visited Moses in the bush, (Moses was a stammering sort of a boy like me) God said, "Thou shalt be a God unto the children of Israel." God said, "Thou shalt be a God unto Aaron, and he shall be thy spokesman." I believe those Gods that God reveals as Gods to be sons of God, and all can cry, "Abba, Father!" Sons of God who exalt themselves to be Gods, even from before the foundation of the world, and are the only Gods I have a reverence for. John said he was a king. "And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the Prince of the kings of the earth. Unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto God, and His Father; to him be glory and dominion forever and ever Amen." Oh, Thou God who art King of kings and Lord of lords, the sectarian world, by their actions, declare, "We cannot believe Thee." The old Catholic church traditions are worth more than all you have said. Here is a principle of logic that most men have no more sense than to adopt. I will illustrate it by an old apple tree. Here jumps off a branch and says, I am the true tree, and you are corrupt. If the whole tree is corrupt, are not its branches corrupt? If the Catholic religion is a false religion, how can any true religion come out of it? If the Catholic church is bad, how can any good thing come out of it? The character of the old churches have always been slandered by all apostates since the world began. I testify again, as the Lord lives, God never will acknowledge any traitors or apostates. Any man who will betray the Catholics will betray you; and if he will betray me, he will betray you. All men are liars who say they are of the true Church without the revelations of Jesus Christ and the Priesthood of Melchisedek, which is after the order of the Son of God. It is in the order of heavenly things that God should always send a {479} new dispensation into the world when men have apostatized from the truth and lost the priesthood; but when men come out and build upon other men's foundations, they do it on their own responsibility, without authority from God; and when the floods come and the winds blow, their foundations will be found to be sand, and their whole fabric will crumble to dust. Did I build on any other man's foundation? I have got all the truth which the Christian world possessed, and an independent revelation in the bargain, and God will bear me off triumphant. I will drop this subject. I wish I could speak for three or four hours; but it is not expedient on account of the rain: I would still go on, and show you proof upon proofs; all the Bible is equal in support of this doctrine, one part as another. [On account of the rain it was impossible for Thomas Bullock to report any more]. [Sidenote: Advice of Judge Thomas on _Expositor_ Affair.] Judge Jesse B. Thomas came to Nauvoo, and advised me to go before some justice of the peace of the county, and have an examination of the charges specified in the writ from Justice Morrison of Carthage; and if acquitted or bound over, it would allay all excitement, answer the law and cut off all legal pretext for a mob, and he would be bound to order them to keep the peace. [Sidenote: Inquiry of Delegation from Madison.] Some forty gentlemen from Madison came down on a steamer to inquire into our difficulties. I met them at the Masonic Hall at 2 p.m., and gave them the desired information. Dr. Richards, the city recorder, read the minutes of the council declaring the _Nauvoo Expositor_ a nuisance. They expressed themselves satisfied. I then went to the Temple stand and met some thousands of the brethren. I instructed them to keep cool, and prepare their arms for defense of the city, as it was reported that a mob was collecting in Carthage and other places. I exhorted them to be quiet and make no disturbance, and instructed the brethren to organize into the capacity of a public meeting and send delegates to all the surrounding towns and villages, to explain the cause of the disturbance, and show {480} them that all was peace at Nauvoo, and that there was no cause for any mobs. A messenger arrived stating that the clerk of the county court expected to be driven out of Carthage tomorrow, and the only way to prevent the shedding of blood was to get the Governor in person to come down with his staff. I wrote to Governor Ford stating the facts as follows: _Letter: Joseph Smith to Governor Ford--Inviting the Governor to Nauvoo_. NAUVOO, ILLINOIS, June 16th, 1844. _His Excellency Thomas Ford_: SIR.--I am informed from credible sources, as well as from the proceedings of a public meeting at Carthage, &c., as published in the _Warsaw Signal_ extra, that an energetic attempt is being made by some of the citizens of this and the surrounding counties to drive and exterminate "the Saints" by force of arms; and I send this information to your Excellency by a special messenger, Hugh McFall, Adjutant-General, Nauvoo Legion, who will give all particulars; and I ask at your hands immediate counsel and protection. Judge Thomas has been here and given his advice in the case, which I shall strictly follow until I hear from your Excellency, and in all cases shall adhere to the Constitution and laws. The Nauvoo Legion is at your service to quell all insurrection and support the dignity of the common weal. I wish, urgently wish your Excellency to come down in person with your staff and investigate the whole matter without delay, and cause peace to be restored to the country; and I know not but this will be the only means of stopping an effusion of blood. The information referred to above is before me by affidavit. I remain, sir, the friend of peace, and your Excellency's humble servant, JOSEPH SMITH. I enclosed a copy of the following affidavit: _Affidavit: Mob Movements_. STATE OF ILLINOIS, HANCOCK CO., CITY OF NAUVOO. ss. June 16th, 1844. Personally appeared before me Willard Richards, clerk of the Municipal Court of the City of Nauvoo, Thomas G. Wilson; and after being duly sworn according to law, deposeth and saith that during the last evening Robert Johnson, of the county aforesaid, told {481} deponent that fifteen hundred Missourians would assemble at Warsaw, in said county, on the morning of the 17th instant; that the arms of the Quincy Greys had been sent up to Warsaw; that they had five cannon at Warsaw; that said Missourians, and others who would join them, would proceed to Carthage, and the Quincy Greys and other companies from Adams county were to meet the Missourians in Carthage at the time before stated; that from Carthage they were going round to the branches of the Church of Latter-day Saints in said county, and inform them that they must deny Joseph's being a Prophet, and if they did not deny Joseph, they must leave immediately: and on Thursday next the whole mob were to proceed to Nauvoo and demand Joseph and Hyrum Smith, and the City Council of said city, and if Joseph and Hyrum and the City Council were not given up they would blow up the city, and kill and exterminate all the inhabitants of said city. THOMAS G. WILSON. [Seal of Municipal Court.] Subscribed and sworn to before me, Willard Richards, clerk. In testimony whereof I have hereunto set my hand and seal of the Municipal Court of said city, at the time and place above written. WILLARD RICHARDS, Clerk of the Municipal Court, City of Nauvoo. I have compared the within affidavit with the original, and find it a true copy. In witness whereof I have hereunto set my hand and seal of court at the city of Nauvoo, this 16th day of June, 1844. WILLARD RICHARDS, Clerk of the Municipal Court, City of Nauvoo. Brother Butler, from Bear Creek, came in and made affidavit before the Recorder that fifteen hundred Missourians were to cross the Mississippi to Warsaw the next Morning, on their way to Carthage. I received a letter from Father Morley: _Letter: Isaac Morley to Joseph Smith--Mob Threats_. _President Joseph Smith_: SIR.--Believing it to be my duty to inform you of the proceedings of a wicked clan against the Saints in this place, I improve this opportunity. On yesterday, George Baker, in company with Joseph Barber, a Mr. John Banks, Luther Perry and one more, (his name I have not got) came to my house. Mr. Baker came to my door and said he had {482} some business, and wished to speak with me. I went out into my dooryard with him, and he came in company with a Mr. Banks and others. They informed me they were a committee appointed to inform me and our people that they had three propositions to make to us. In the first place, yourself and about seventeen others had broken the law and good order of society; that we, the Mormon people, must take up arms and proceed with them for your arrest, or take our effects and proceed immediately to Nauvoo, otherwise give up our arms, and remain quiet until the fuss is over. We have until Monday morning next to make up our minds. We have made up our minds that we shall not comply with any of these proposals, but stand in our own defense. We have no signature from the Governor, or any official officer, to accept of such wicked proposals. We are informed that the company must be at Col. Williams' tomorrow morning at eight o'clock to proceed to Nauvoo. I have thought it my duty to inform you of the proceedings here. This from your humble servant, ISAAC MORLEY. June 16th, 1844, We certify the above is true. GARDNER SNOW, EDMUND DURFEE, IRA WILLSEY. I sent the following answer by Joseph S. Allen: _Letter: Joseph Smith to Isaac Morley--Instructions on Resisting Mob_. HEADQUARTERS NAUVOO LEGION, NAUVOO. LIEUT.-GENERAL'S OFFICE, June 16th, 1844 _Col. Isaac Morley_: SIR.--In reply to yours of this date, you will take special notice of the movements of the mob party that is stirring up strife and endeavoring to excite rebellion to the government and destroy the Saints, and cause all the troops of said Legion in your vicinity to be in readiness to act at a moment's warning; and if the mob shall fall upon the Saints by force of arms, defend them at every hazard unless prudence dictate the retreat of the troops to Nauvoo, in which case the mob will not disturb your women and children; and if the mob move towards Nauvoo, either come before them or in their rear and be ready to co-operate with the main body of the Legion. Instruct the companies to keep cool, and let all things be done decently and in order. Give information by affidavit before a magistrate and special messengers {483} to the Governor of what has occurred, and every illegal proceeding that shall be had on the subject, without delay. Also notify me of the same, and demand instruction and protection from the Governor. JOSEPH SMITH. Lieut.-Gen. Nauvoo Legion. I insert the minutes of a public meeting: _Minutes of a Public Meeting at Nauvoo_. A public meeting was held in the city of Nauvoo on Sunday evening, the 16th inst. Mr. John Taylor was unanimously called to the chair, and William Clayton appointed clerk. The chairman stated briefly the object of the meeting, whereupon it was unanimously Resolved, that inasmuch as many false reports are being circulated through this county by designing characters for the purpose of bringing persecution upon the peaceable citizens of this city we will use our endeavors to disabuse the public mind, and present a true statement of facts before them as speedily as possible. Resolved that for the more speedy accomplishment of this object, this meeting appoint delegates to go to the different precincts throughout the county to lay a true statement of facts before the public. The following delegates were then appointed; To Warsaw precinct, Messrs. Joseph A. Kelting, Hugh McFall and John T. Barnett. Rocky Run precinct, Messrs. Anson Call, E. Horner, Nicholas Boscow and David Evans. Carthage precinct, Messrs. Lewis Robinson, Jeremiah Hatch, Jun.. and Dr. Robinson. Lima precinct, Messrs. William Allen, Elam Luddington, and Charles Warner. La Harpe and Pilot Grove, Messrs. Benjamin Warrington and Hiram Kimball. Spilman's Landing and Appanoose, Messrs. Elijah R. Swackhammer, and Truman Gillett, Jun. St. Mary's and Chili, Messrs. Philander Colton and Averett. Fountain Green and Macedonia, Messrs. Moses Claire and Andrew R. Perkins. Augusta and Plymouth, Messrs. Peter Slater, Darwin Chase and John McIllwrick. On motion, meeting adjourned _sine die_. JOHN TAYLOR, President, WILLIAM CLAYTON, Secretary. {484} And I issued the following: PROCLAMATION. MAYOR'S OFFICE, NAUVOO, June 16th, 1844. As there are a number of statements in circulation which have for their object the injury of the Latter-day Saints, all of which are false and prompted by black-hearted villains, I therefore deem it my duty to disabuse the public mind in regard to them, and to give a plain statement of facts which have taken place in the city within a few days past, and which have brought upon us the displeasure of the unprincipled and the uninformed, and seems to afford an opportunity to our enemies to unite and arouse themselves to mob. And already they have commenced their hellish operations by driving a few defenseless "Mormons" from their houses and homes in the vicinity of Warsaw and Carthage. A short time since a press was started in this city which had for its object the destruction of the institutions of the city, both civil and religious. Its proprietors are a set of unprincipled scoundrels, who attempted in every possible way to defame the character of the most virtuous of our community, and change our peaceful and prosperous city into a place as evil and polluted as their own black hearts. To rid the city of a paper so filthy and pestilential as this became the duty of every good citizen who loves good order and morality. A complaint was made before the City Council, and after a full and impartial investigation it was voted (without one dissenting voice) a public nuisance, and to be immediately destroyed. The peace and happiness of the place demanded it, the virtue of our wives and daughters demanded it, and our consciences demanded it at our hands as conservators of the public peace. That we acted right in this matter we have the assurance of one of the ablest expounders of the laws of England, namely, Blackstone, the Constitution of the state of Illinois, and our own chartered rights. If, then, our charter gives us the power to decide what shall be a nuisance, and cause it to be removed, where is the offense? What law is violated? If, then, no law has been violated, why this ridiculous excitement and bandying with lawless ruffians to destroy the happiness of a people whose religious motto is "Peace and good will toward all men?" Our city is infested with a set of blacklegs, counterfeiters and debauchers, and that the proprietors of this press were of that class the minutes of the Municipal Court fully testify, and in ridding our young and flourishing city of such characters we are abused by not only villainous demagogues, but by some who from their station and influence {485} in society, ought rather to raise than repress the standard of human excellence. We have no disturbance nor excitement among us, save what is made by the thousand-and-one idle rumors afloat in the country. Everyone is protected in his person and property, and but few cities of a population of twenty thousand people, in the United States, have less of dissipation or vice of any kind than the city of Nauvoo. Of the correctness of our conduct in this affair, we appeal to every high court in the state, and to its ordeal we are willing to appear at any time that his Excellency, Governor Ford, shall please call us before it. I therefore, in behalf of the Municipal Court of Nauvoo, warn the lawless not to be precipitate in any interference in our affairs; for, as sure as there is a God in Israel, we shall ride triumphant over all oppression. JOSEPH SMITH, Mayor. I received a letter from my uncle, John Smith: _Letter: John Smith to Joseph Smith--Accompanying Delegation to the Prophet_. MACEDONIA, ILLINOIS, Sunday, June 16th, 1844. _President Smith_: DEAR SIR.--We send you Brothers Perkins, two faithful brethren, who will give you all the information which is within our knowledge of the proceedings of our enemies; and as we have not heard or received communication from Nauvoo as regards the course we should pursue, we now ask your counsel, and you will please forward per Brother Perkins. We should have sought your counsel sooner, only on account of high water. Please communicate in writing the course we in this part of the country should pursue. The brethren in these parts are in good faith, spirits, and health generally, and may be relied on. Respectfully, JOHN SMITH. GENERAL JOSEPH SMITH. _Monday, 17.--_I wrote the following to my uncle, John Smith: _Letter: Joseph Smith to John Smith--Instructions in Case of Mob Violence_. NAUVOO, June 17th, 1844. _Uncle John_: DEAR SIR.--The brethren from Ramus arrived here this morning. We were glad to see them, and to hear that you were all alive in the midst of the ragings of an infatuated and blood-thirsty mob. I write {486} these few lines to inform you that we feel determined in this place not to be dismayed if hell boils over all at once. We feel to hope for the best, and determined to prepare for the worst; and we want this to be your motto in common with us, "That we will never ground our arms until we give them up by death." Free trade and sailor's rights, protection of persons and property, wives and families. If a mob annoy you, defend yourselves to the very last; and if they fall upon you with a superior force, and you think you are not able to compete with them, retreat to Nauvoo. But we hope for better things. But remember, if your enemies do fall upon you, be sure and take the best and most efficient measures the emergency of the case may require. Remember the front and the rear of your enemies, because if they should come to Nauvoo to attack it unlawfully and by mob force, a little annoyance upon the rear with some bold fellows would be a very good thing to weaken the ranks of an enemy. It is impossible to give you correct information what to do beforehand; but act according to the emergency of the case, but never give up your arms, but die first. The brethren will give you information of the conversation between us. We have sent to the Governor, and are about to send again, and we want you to send affidavits and demand the attention of the Governor, and request protection at his hand, in common with the rest of us that by our continual wearying we may get him to come and investigate the whole matter. I now conclude with my best wishes, and must refer you to the brethren for further information. JOSEPH SMITH. Mayor of the City of Nauvoo, and Lieut.-General of the Nauvoo Legion. My brother Hyrum wrote the following letter to President Brigham Young. _Letter: Hyrum Smith to Brigham Young--Calling Home the Twelve_. CITY OF NAUVOO, June 17th, 1844. _Dear Brother Brigham Young_: There has been for several days a great excitement among the inhabitants in the adjoining counties. Mass meetings are held upon mass meetings drawing up resolutions to utterly exterminate the Saints. The excitement has been gotten up by the Laws, Fosters and the Higbees, and they themselves have left the city and are engaged in the mob. They have sent their runners into the State of Missouri to excite them to murder and bloodshed, and the report is that a great many hundreds {487} of them will come over to take an active part in murdering the Saints. The excitement is very great indeed. It is thought best by myself and others for you to return without delay, and the rest of the Twelve, and all the Elders that have gone out from this place, and as many more good, faithful men as feel disposed to come up with them. Let wisdom be exercised; and whatever they do, do it without a noise. You know we are not frightened, but think it best to be well prepared and be ready for the onset; and if it is extermination, extermination it is, of course. Communicate to the others of the Twelve with as much speed as possible, with perfect stillness and calmness. A word to the wise is sufficient; and a little powder, lead and a good rifle can be packed in your luggage very easy without creating any suspicion. There must be no excuses made, for wisdom says that a strict compliance with our request will be for our safety and welfare. In haste, I remain yours in the firm bonds of the new and everlasting covenant, HYRUM SMITH. P. S.--Large bodies of armed men, cannon and munitions of war are coming on from Missouri in steamboats. These facts are communicated to the Governor and President of the United States, and you will readily see that we have to prepare for the onset. In the bonds of the new and everlasting covenant, I remain yours, JOSEPH SMITH. [Sidenote: Arrest of the Prophet _et. al._ for Destroying the _Expositor_.] This morning [17th of June] I was arrested, together with Samuel Bennett, John Taylor, William W. Phelps, Hyrum Smith, John P. Greene, Dimick B. Huntington, Jonathan Dunham, Stephen Markham, Jonathan H. Holmes, Jesse P. Harmon, John Lytle, Joseph W. Coolidge, H. David Redfield, O. P. Rockwell, and Levi Richards, by Constable Joel S. Miles, on a writ issued by Daniel H. Wells, on complaint of W. G. Ware, for a riot on the 10th inst. in destroying the _Nauvoo Expositor_ press. At 2 p.m. we went before Justice Wells at his house; and after a long and close examination we were discharged. The following is a copy of the minutes of this trial. {488} _Minutes of the Trial of Joseph Smith et al. Before Esquire Wells--"Expositor" Affair_. FOR THE "NEIGHBOR." STATE OF ILLINOIS, COUNTY OF HANCOCK, ss. Justice's Court, June 17th, 1844, Daniel H. Wells, Justice of the Peace, presiding. State of Illinois _v._ Joseph Smith, Samuel Bennett, John Taylor, William W. Phelps, Hyrum Smith, John P. Greene, Stephen Perry, Dimick B. Huntington, Jonathan Dunham, Stephen Markham, Jonathan H. Holmes, Jesse P. Harmon, John Lytle, Joseph W. Coolidge, H. David Redfield, Orrin Porter Rockwell and Levi Richards. Defendants were brought before the court by Joel S. Miles, constable of the county aforesaid, by virtue of a warrant issued by the court on complaint of W. G. Ware, for a "riot committed in the city of Nauvoo, county aforesaid, on or before the 10th day of June, 1844, by forcibly entering a brick building in said city, occupied as a printing office and taking therefrom by force, and with force of arms, a printing-press, types and paper, together with other property, belonging to William Law, Wilson Law, Robert D. Foster, Charles A. Foster, Francis M. Higbee, Chauncey L. Higbee and Charles Ivins, and breaking in pieces and burning the same in the streets." George P. Stiles, Esq., appeared as counsel for the defense, and Edward Bonny, Esq., for the prosecution. W. G. Ware sworn. Said he was present when the City Council passed an order for the destruction of the press. Went up to the Temple and heard the Marshal read the order of the Mayor. Did not know how they got into the building. The press was taken out and destroyed. Defendants' counsel objected to witness, stating who voted for the passage of the bill in the council and read Burns' definition of a riot, and said there could be no accessory. Councilor Bonny read from the statute, page 173, and pleaded there might be an accessory to a riot. Court decided there might be an accessory to any crime either before or after the fact. Witness knew some who voted for the order in the City Council. Heard Gen. Dunham give orders for the destruction of the press. Dunham, Redfield and Richards took an active part in the destruction of the press. Did not know all the persons. Cross-examined: City Council considered the press a nuisance, and ordered it to be abated. Was present at the execution of the Mayor's {489} orders. No unnecessary noise. All was done peaceably. Saw no disorder. Heard no language by the prisoners calculated to disturb the peace. Henry O. Norton sworn. Was at the printing office. Heard Marshal Greene give orders to open the door. Markham carried out the press and type. Recollected Dunham. Could not identify any others. No contention between the marshal and Higbee. Marshal asked Charles A. Foster for the key, which he refused to give. Heard no threats concerning the destruction of the press any time. O. F. Moesseur sworn. Saw many of the people gather around the printing office. Went over, back, and over again. Could not identify any person. Heard no loud talking or noise. P. T. Rolfe sworn. Was at work in the printing office last Monday night. Chauncey Higbee came in and said the Council was about to destroy the press, and took some papers from the desk. Marshal Greene came with a company and demanded the key. Foster and Higbee forbade him. Door was opened by Lytle, as witness thought. The press and fixtures were destroyed, and some paper and a desk belonging to Dr. Foster, containing several thousand dollars of property, four thousand dollars auditor's warrants, and other valuable papers. Cross-examined: Did not know the amount of warrants and papers. Presumed they were destroyed, Did not know whether they were destroyed. Was from the office long enough to have them taken out. Said Greene, Dunham, Markham, Holmes, Perry, Edwards and Harmon helped to move the press. Never knew anything against Joseph Smith personally. B. Warrington sworn. Was present at the Council when the bill passed to destroy the press. Joseph Smith objected to calling in question the doings of the City Council, and referred to the proceedings of Congress to show that all legislative bodies have a right to speak freely on any subject before them, and that Congress is not responsible for a riot which might arise on the execution of their order by the Marshal; that the execution of such order could not be a riot, but a legal transaction; that the doings of the City Council could only be called in question by the powers above them, and that a magistrate had not that power; that the City Council was not arraigned here for trial, but individuals were arraigned for a riot. If the City Council had transcended their powers, they were amenable to the Supreme Court; and that Judge Thomas had decided that an action could not lie if no riot had been committed. Councilor Bonny said, if the act was committed under an ordinance of the city, they might show it in justification. {490} Court decided that the gentlemen arraigned were arraigned in their individual capacity, and could not be recognized by the court in their official capacity. Witness said that all he heard the prisoners say was said as councilors. Testimony on the prosecution closed. Councilor Stiles moved that the prisoners be dismissed for want of a case being made out. Councilor Bonny read the riot act, and pleaded a case had been made out. Motion overruled by the Court. Dr. Wakefield, Willard Richards and Edward Wingott sworn. Dr. J. R. Wakefield, of New York, said he went on the hill after the order passed the Council. Saw some portion of the Legion collected, walking quietly along as though they were walking to the "Dead March in Saul." There was no noise or tumult. Higbee asked the Marshal his authority. Marshal stated his authority from the Mayor for abating the nuisance. Higbee set them all at defiance. Some twelve men were called out, who went up stairs and opened the door. Did not know how the door was opened. There was not more than one thump. Marshal Greene asked one of the officers if anything was destroyed except what belonged to the press? and the officer replied, "No." All was done in perfect order--as peaceably as people move on a Sunday. Was present all the time. All that was done was done in their official capacity as officers of the city. Councilor Bonny objected to the testimony, as it was not before the Court that there was any city. Court decided that any knowledge in possession of the Court was testimony in the Court. E. Wingott, of Boston, concurred in Dr. Wakefield's statements. Was by the door when it was opened, and knew that nothing more than a knee was put against it. All was done quietly. Was present in the City Council when the order passed. Nothing said in Council except what was said in capacity of councilors and aldermen. Was by the door all the time when the press and type and things used in connection with the press were destroyed. There was no other property taken from the building. Cross-examined: Did not know the name of the man who opened the door. Knew Orrin P. Rockwell. Willard Richards read the resolutions of the City Council of the 10th instant, declaring the press a nuisance, &c., and the Mayor's order to the Marshal to destroy the press, and the Lieut.-General's order to Major-General Dunham to assist the Marshal with the Legion, if needed, {491} to abate the nuisance, and the Marshal's return that the press and type were destroyed (as published in the _Neighbor_, June 19). Court queried about the destruction of the desk. Dr. Wakefield was again called up. Heard Marshal tell the officers and men to hurt no property, except the press, type and fixtures: and after the abatement, Marshal inquired if his order had been obeyed, and the officers said it had. E. Wingott called again. Heard Mr. Foster ask Higbee for the key of the office, and afterward saw him deliver the key to Mr. Higbee. There was nothing destroyed but what pertained to the press. Addison Everett of New York, sworn. Saw the press and type taken out and burned. Saw no other property burned. Desk might have been taken away before. Should not have seen it, if it had been. Saw no desk burned. Does not believe any desk was burned. Joel S. Miles sworn. Foster said his docket was not burned. Witness was sure that Dr. Foster said he had taken other papers out of the desk. W. G. Ware called again. Saw Charles Foster coming from the office and go into Foster's house with books under his arm. Looked like account books. Saw nothing but the press and fixtures brought out, except a chair, and the Marshal ordered it to be carried back. E. Wingott recalled. Stood close by the door. Could see all that was done. Did not believe a desk could be brought out and he not see it. Dr. Wakefield recalled. Joseph Smith and Hyrum were not on the hill at all that evening. Joseph W. Coolidge was discharged by the Court and sworn. Charles Foster asked Francis Higbee for the key to the office. Higbee hesitated. Foster said he wanted to get a desk that had some valuable papers in it. Foster got the key and went in. Did not see him remove the desk. Might have removed it, and witness not see it. There was no desk burned. The councilors submitted the case without plea, and the court discharged the prisoners. {492} CHAPTER XXIII. RUMORS OF INVASION FROM MISSOURI--THE LEGION ORDERED TO ASSIST THE CITY MARSHAL--NAUVOO PLACED UNDER MARTIAL LAW--THE MAYOR'S ADDRESS TO THE LEGION. _Monday, June, 17, 1844, (continued).--_Edward Hunter, Philip B. Lewis and Major John Bills started with the affidavit of Thomas G. Wilson and my letter, &c., to take to Governor Ford. I charged Edward Hunter, under oath, to tell Governor Ford all he knew concerning me, good or bad, as he has known me for several years; and I said to him, "Brother Hunter, you have always wished you had been with us from the commencement. If you will go to Springfield and do this business for me now in this time of danger, it shall be as though you had been in Missouri and had always been with us." Stephen Markham made the following affidavit: _Affidavit of Stephen Markham--Nauvoo to be Attacked_. STATE OF ILLINOIS, CITY OF NAUVOO, ss. On the 17th day of June, 1844, came Stephen Markham before me, Willard Richards, recorder of said city; and after being duly sworn, deposeth and saith that, from the public papers, especially the Warsaw papers, and from reports from the various precincts, a mob may be expected to make an immediate attack upon the citizens and city of Nauvoo, on account of the gatherings at the various precincts, and threats to exterminate the Latter-day Saints. STEPHEN MARKHAM. Sworn and subscribed to before me this 17th day of June, 1844. WILLARD RICHARDS, Recorder of the city of Nauvoo. {493} As soon as the affidavit came to my knowledge, I issued the following: PROCLAMATION. NAUVOO, June 17th, 1844. _To John P. Greene, Marshal of the City of Nauvoo, &c_.: SIR.--Complaint having been made to me on oath that a mob is collecting at sundry points to make an attack on this city, you will therefore take such measures as shall be necessary to preserve the peace of said city according to the provisions of the charter and the laws of the state; and with the police and the Legion, see that no violent act is committed. General Dunham is hereby instructed to act with the Marshal in keeping the peace, according to law. JOSEPH SMITH, Mayor. And also: ORDER TO THE LEGION. HEADQUARTERS NAUVOO LEGION, NAUVOO, June 17th, 1844. _To Major General in Command, Jonathan Dunham_: Complaint having been made on oath that a mob is preparing to make an attack upon this city and citizens of Nauvoo, and having directed the Marshal to keep the peace, you are hereby commanded to order the Nauvoo Legion to be in readiness to assist said Marshal in keeping the peace, and doing whatever may be necessary to preserve the dignity of the state and city. JOSEPH SMITH, Lieut.-General N. L. Also: LEGION PLACED AT COMMAND OF CITY MARSHAL. HEADQUARTERS NAUVOO LEGION, June 17th, 1844. _To Major-General in Command, Jonathan Dunham_: You are hereby instructed to execute all orders of the Marshal, and perform all services with as little noise and confusion as possible, and take every precaution to prevent groups of citizens, &c., from gathering on the bank of the river, on the landing of boats or otherwise, and allay every cause and pretext of excitement as well as suspicion, and let your operations be efficient and decided. JOSEPH SMITH, Lieut.-Gen. N. L. I also issued an order to Col. A. P. Rockwood to call out {494} my guard and staff immediately to my headquarters; and I also ordered the Legion to parade tomorrow at 10 a.m. HEADQUARTERS NAUVOO LEGION, LIEUT.-GENERAL'S OFFICE June 17th, 1844. _To Col. A. P. Rockwood_: You are hereby commanded to notify my guard and staff to appear at headquarters without delay, armed and equipped according to law for military duty and inspection, with powder and ball. JOSEPH SMITH, Lieut.-Gen. N. L. I advised my brother Hyrum not to mail his letter to President Young at present. I directed my clerk, Thomas Bullock, to remain in the Masonic Hall and take affidavits of the men who are constantly coming in with news of the movements of the mob and preserve copies to forward to the Governor. I received the following letter: _Letter: H. T. Hugins to Joseph Smith--Probable Indictment of the Prophet at Springfield_. BURLINGTON, IOWA TERRITORY, June 17th, 1844. DEAR SIR.--I write to inform you that Jeremiah Smith arrived here yesterday in safety and free from arrest. He desires, through me, to thank you for your kindness and attention to him while at Nauvoo. I wrote from Springfield to apprise you that an effort was making to procure an indictment against the members of your Municipal Court for the part they acted in trying the _habeas corpus_ petitions. Through the efforts of myself and Dr. Hickock, that result was prevented, and T. B. Johnson exposed. The boat is casting off, and I must close. Dr. Dunlop will write to apprise you of the William and Wilson Law's proceedings here. You will hear from me again soon. Yours truly, H. T. HUGINS. GENERAL JOSEPH SMITH, Nauvoo, Ill. The mob is still increasing in numbers at Carthage and other places. {495} It is reported that William and Wilson Law have laid a plan to burn the printing office of the _Nauvoo Neighbor_ this night. I therefore stationed a strong police round the premises and throughout the city. The captain of the steamer _Osprey_ called upon me. [Sidenote: Charge of Threats Against Foster's Life.] About 11 p.m. a negro came into my office with an open letter, without any date or name, and said that Dr. Foster gave it to him at Madison to give Henry O. Norton. In that letter Foster said that Dunham and Richards swore in my presence that they would kill him (Foster) in two days, and that there was a man in Madison would swear he had heard them say so at my house. I closed the issuing of orders about 12 at night, ready to retire to rest. Pleasant weather. To refute the lying slanders of the _Warsaw Signal,_ as published in the proceedings of a meeting held at Carthage an the 13th instant, I insert the following certificate. [1] TO THE PUBLIC. We, whose names are undersigned, having seen in the _Warsaw Signal,_ containing the proceedings of a meeting held at Carthage on the 13th instant, many statements calculated to arouse the indignation and wrath of the people against the citizens of Nauvoo, do certify that Hyrum Smith did not make any threats, nor offer any reward against the _Signal_ or its editor in the City Council. John Taylor, George W. Harris, Aaron Johnson, Phinehas Richards, William Boles, Thomas Smith, George P. Stiles, Edward Hunter, W. W. Phelps, Moses F. Clark, Alanson Ripley, Levi Richards, Orson Spencer, Addison Everett, John P. Greene, Philip B. Lewis. NAUVOO, June 17, 1844. {496} A _Nauvoo Neighbor_ extra was issued with the following editorial: TO THE PUBLIC. As a soft breeze on a hot day mellows the air, so does the simple truth calm the feelings of the irritated; and so we proceed to give the proceedings of the City Council relating to the removal of the _Nauvoo Expositor_ as a nuisance. We have been robbed, mobbed and plundered with impunity some two or three times; and as every heart is more apt to know its own sorrows, the people of Nauvoo had ample reason, when such characters as the proprietors and abettors of the _Nauvoo Expositor_ proved to be before the City Council, to be alarmed for their safety. The men who got up the press were constantly engaged in resisting the authority or threatening something. If they were fined, an appeal was taken, but the slander went on; and when the paper came, the course and the plan to destroy the city was marked out. The destruction of the city charter and the ruin of the Saints was the all-commanding topic. Our lives, our city, our charter and our characters are just as sacred, just as dear, and just as good as other people's; and while no friendly arm has been extended from the demolition of our press in Jackson county, Missouri, without law, to this present day, the City Council with all the law of nuisance, from Blackstone down to the Springfield charter, knowing that if they exceeded the law of the land a higher court could regulate the proceedings, abated the _Nauvoo Expositor_. The proceedings of the Council show, as sketched out, that there was cause for alarm. The people, when they reflect, will at once say that the feelings and rights of men ought to be respected. All persons otherwise, who, without recourse to justice, mercy or humanity, come out with inflammatory publications, destructive resolutions, or more especially extermination, show a want of feeling a want of respect and a want of religious toleration that honorable men will deprecate among Americans as they would the pestilence, famine, or horrors of war. It cannot be that the people are so lost to virtue as to coolly go to murdering men, women and children. No; candor and common sense forbid it! Dr. Richards and Thomas Bullock sat up all last night writing the proceedings of the City Council for the press. _Tuesday, 18.--_At 8 a.m. the Legion assembled according to orders, and organized at 9 a.m., under Acting Major-General Jonathan Dunham. The first cohort under the command of Colonel Stephen Markham, acting {497} Brigadier-General, and the second cohort under Colonel Hosea Stout, acting Brigadier-General. Just before, I was informed that there were several boxes of arms landed at the upper stone house, which were secured by the Marshal. Soon after it was discovered that the arms (40 stand) had been sent by Henry G. Sherwood, and the Marshal bought them for the city. About 1:45 p.m. I proclaimed the city under martial law, and caused the following orders to be issued from the Mayor's office: DECLARATION OF MARTIAL LAW. PROCLAMATION. MAYOR'S OFFICE, CITY OF NAUVOO, June 18th, 1844. _To the Marshal or the City of Nauvoo_: From the newspapers around us, and the current reports as brought in from the surrounding country, I have good reason to fear that a mob is organizing to come upon this city, and plunder and destroy said city, as well as murder the citizens; and by virtue of the authority vested in me as Mayor, and to preserve the city and the lives of the citizens, I do hereby declare the said city, within the limits of its incorporation, under martial law. The officers, therefore, of the Nauvoo Legion, the police as well as all others, will strictly see that no persons or property pass in or out of the city without due orders. JOSEPH SMITH, Mayor. About 2 p.m. the Legion was drawn up in the street close by the Mansion. I stood in full uniform on the top of the frame of a building. Judge Phelps read the _Warsaw Signal_ extra of the 17th, wherein all the "old citizens" were called upon to assist the mob in exterminating the leaders of the Saints and driving away the people. I addressed the Legion for about an hour and a half. [The following synopsis of this address was compiled by George A. Smith, from the verbal reports of Joseph G. Hovey, William G. Sterrett, Robert Campbell and many others who heard the Prophet on the occasion]: {498} _The Last Speech of President Smith to the Legion_. It is thought by some that our enemies would be satisfied with my destruction; but I tell you that as soon as they have shed my blood they will thirst for the blood of every man in whose heart dwells a single spark of the spirit of the fullness of the Gospel. The opposition of these men is moved by the spirit of the adversary of all righteousness. It is not only to destroy me, but every man and woman who dares believe the doctrines that God hath inspired me to teach to this generation. We have never violated the laws of our country. We have every right to live under their protection, and are entitled to all the privileges guaranteed by our state and national constitutions. We have turned the barren, bleak prairies and swamps of this state into beautiful towns, farms and cities by our industry; and the men who seek our destruction and cry thief, treason, riot, &c., are those who themselves violate the laws, steal and plunder from their neighbors, and seek to destroy the innocent, heralding forth lies to screen themselves from the just punishment of their crimes by bringing destruction upon this innocent people. I call God, angels and all men to witness that we are innocent of the charges which are heralded forth through the public prints against us by our enemies; and while they assemble together in unlawful mobs to take away our rights and destroy our lives, they think to shield themselves under the refuge of lies which they have thus wickedly fabricated. We have forwarded a particular account of all our doings to the Governor. We are ready to obey his commands, and we expect that protection at his hands which we know to be our just due. We have taken the counsel of Judge Thomas, and have been tried before a civil magistrate on the charge of riot--not that the law required it, but because the Judge advised it as a precautionary measure, to allay all possible pretext for excitement. We were legally acquitted by Esq. Wells, who is a good judge of law. Had we been before the Circuit, the Supreme, or any other court of law in the state or nation, we would have been acquitted, for we have broken no law. Constable Bettisworth came here with a writ requiring us to go before Mr. Morrison, "or some other justice of the peace of the county," to answer to the charge of riot. We acknowledged ourselves his prisoners, and were ready to go before any magistrate in any precinct in this part of the county, or anywhere else where our lives could be protected from the mob who have published the resolutions for our extermination which you have just heard read. This is a privilege the law guarantees to us, and which the writ itself allows. He broke the law and refused us this privilege, declaring that we should go before Morrison {499} in Carthage, and no one else, when he knew that a numerous mob was collected there who are publicly pledged to destroy our lives. It was under these circumstances that we availed ourselves of the legal right of the ancient, high, and constitutional privilege of the writ of_ habeas corpus,_ and were brought before the Municipal Court of this city and discharged from the illegal detention under which we were held by Constable Bettisworth. All mob-men, priests, thieves, and bogus makers, apostates and adulterers, who combine to destroy this people, now raise the hue and cry throughout the state that we resist the law, in order to raise a pretext for calling together thousands more of infuriated mob-men to murder, destroy, plunder and ravish the innocent. We are American citizens. We live upon a soil for the liberties of which our fathers periled their lives and spilt their blood upon the battlefield. Those rights so dearly purchased, shall not be disgracefully trodden under foot by lawless marauders without at least a noble effort on our part to sustain our liberties. Will you all stand by me to the death, and sustain at the peril of your lives, the laws of our country, and the liberties and privileges which our fathers have transmitted unto us, sealed with their sacred blood? ("Aye!" shouted thousands.) He then said, "It is well. If you had not done it, I would have gone out there (pointing to the west) and would have raised up a mightier people." I call upon all men, from Maine to the Rocky Mountains, and from Mexico to British America, whose hearts thrill with horror to behold the rights of freemen trampled under foot, to come to the deliverance of this people from the hand of oppression, cruelty, anarchy and misrule to which they have long been made subject. Come, all ye lovers of liberty, break the oppressor's rod, loose the iron grasp of mobocracy, and bring to condign punishment all those who trample under foot the glorious Constitution and the people's rights. [Drawing his sword, and presenting it to heaven, he said] I call God and angels to witness that I have unsheathed my sword with a firm and unalterable determination that this people shall have their legal rights, and be protected from mob violence, or my blood shall be spilt upon the ground like water, and my body consigned to the silent tomb. While I live, I will never tamely submit to the dominion of cursed mobocracy. I would welcome death rather than submit to this oppression; and it would be sweet, oh, sweet, to rest in the grave rather than submit to this oppression, agitation, annoyance, confusion, and alarm upon alarm, any longer. I call upon all friends of truth and liberty to come to our assistance; and may the thunders of the Almighty and the forked lightnings of heaven and pestilence, and war and bloodshed come down on those ungodly {500} men who seek to destroy my life and the lives of this innocent people. I do not regard my own life. I am ready to be offered a sacrifice for this people; for what can our enemies do? Only kill the body, and their power is then at an end. Stand firm, my friends; never flinch. Do not seek to save your lives, for he that is afraid to die for the truth, will lose eternal life. Hold out to the end, and we shall be resurrected and become like Gods, and reign in celestial kingdoms, principalities, and eternal dominions, while this cursed mob will sink to hell, the portion of all those who shed innocent blood. God has tried you. You are a good people; therefore I love you with all my heart. Greater love hath no man than that he should lay down his life for his friends. You have stood by me in the hour of trouble, and I am willing to sacrifice my life for your preservation. May the Lord God of Israel bless you for ever and ever. I say it in the name of Jesus of Nazareth, and in the authority of the Holy Priesthood, which He hath conferred upon me. (The people said "Amen.") Hyrum said that the statement of Sharp in the _Warsaw Signal,_ that he (Hyrum) had threatened to take his life, was false as hell--there was not a syllable of truth in it. About 3:15 p.m., I took the command, and with my staff rode in front of the Legion, marched up Main Street, and returned to our former parade ground. The number on parade was very large, considering the number of Elders who had been sent on missions. After dismissing the Legion to their several commands, I returned home and gave orders to the several commanders only to receive official communications through my aides-de-camp, the proper official channel. I appointed Edward Bonney one of my aids-de-camp. Truman Gillett, Jr., made the following affidavit: _Affidavit: Truman Gillett--the Treachery of William Law_. STATE OF ILLINOIS, CITY OF NAUVOO, ss. June 18th, 1844.--Personally appeared Truman Gillett, Jr., before me, Willard Richards, recorder of the city of Nauvoo; and after being duly sworn, deposeth and saith that on or about the first day of June, 1842, while passing up the Ohio river on the steamboat _Massachusetts_, {501} deponent overheard two men, one a resident of Missouri and the other of Ohio, as reported, conversing together concerning incidents on the Upper Mississippi, when one said to the other. "If Law could have succeeded in getting an introduction for us to Joe Smith, damn him, we would have gagged him and nabbed him; and, damn him, all hell could not have rescued him from our hands." The next morning deponent got in conversation with the man before mentioned from Missouri, who stated that he had been on the Upper Mississippi on business; that he stopped at Nauvoo on his way down with some twelve or fourteen other men, who laid a plan to kidnap Joe Smith; that some of the company queried about getting access to him, but one of them said he knew they could if he could find William Law. They called on William Law in the evening to get an introduction to their great Prophet, and Law went with them to the gate, where they were stopped by the police; "and it was well for him that we did not succeed in getting an introduction to him." Deponent said, "Did William Law know your business?" And he said "Yes." Deponent asked, "What have you against Joseph Smith? Did he ever injure you?" The man replied, "No, but he has others." "Did you ever see him?" "Yes. I was one who helped to run the Mormons from Missouri," and related many circumstances concerning the Missouri mob. Deponent said to the man, he was acquainted with William Law; considered he was an honorable man, and was led to doubt his being engaged with them in a conspiracy against Joseph Smith. He replied, "G--d d--n you, it is true, whether you believe it or not," and repeatedly affirmed it. Deponent did not believe the statements of the man from Missouri as mentioned above until after hearing the recent developments before the City Council. TRUMAN GILLETT, JR. [Seal] Sworn and subscribed at the time and place above written, before me. WILLARD RICHARDS, Recorder C. N. At 8 p.m. I wrote the following: _Letter: Joseph Smith to H. T. Hugins--Congratulating Jeremiah Smith on his release_. NAUVOO, ILL., June 18th, 1844. _H. T. Hugins. Esq_. SIR.--I received your communication from Burlington per Captain Anderson; also Dr. Hickock's from Springfield; and feel grateful for your favors, and congratulate you and Mr. Smith also. The enemy, or mob, is prowling in the southern and eastern part of {502} the county, and threatening us with extermination; and we ask the friends of peace and good government everywhere to use their influence in suppressing the spirit of mobocracy, and sustain us in our righteous course. So far as you can conscientiously speak in our behalf, and lend your influence in our favor for the public good your favors will be highly appreciated. Please show this to Dr. Hickock and such confidential friends as you think proper. Also request Mr. Dunlop to direct his letter to me. The bearer, Dr. Wakefield, will give you all particulars. In haste, I remain your friend, respectfully, JOSEPH SMITH. I sent the letter by Dr. Wakefield to Burlington. [Sidenote: Governor Ford's Treatment of the Mob.] Nine messengers arrived from Carthage, and report that the mob had received intelligence from the Governor, who would take no notice of them; and they damned the Governor as being as bad as Joe Smith. They did not care for him, and they were just as willing he would not help them as if he would. There was a body of armed men in Carthage, and a mob meeting at Fountain Green, which attracted considerable attention. [Sidenote: Threat Against the Prophet's Life.] Shadrach Roundy, a policeman, reported at 10 p.m., after I had retired, that a man by the name of Norton had threatened to shoot me. An examination was immediately had, but no proof was found. This evening I appointed Theodore Turley Armorer-General of The Legion. I insert the following affidavit: _Affidavit, Canfield and Belknap--Concerning Threats of Invasion from Missouri_. STATE OF ILLINOIS, CITY OF NAUVOO, ss. HANCOCK COUNTY, June 18, 1844. Personally appeared before me, Aaron Johnson, a justice of the peace, Cyrus Canfield and Gilbert Belknap, of Hancock county; and being duly sworn depose and say that on yesterday, June 17th, 1844, {503} certain persons--to-wit, Dr. Barnes and Joseph H. Jackson, having entered into conversation with your deponents, among other things declared that the Governor of Illinois was as big a scoundrel as Joseph Smith, and that he is the d--dest scoundrel that was ever suffered to live; that they did not care for the Governor, and had rather that the Governor would side with Smith; that they (the mob) were coming to Nauvoo with a sufficient force to take Smith; and if the people endeavored to prevent them, they should kill the people; and that if Smith had left Nauvoo, they had determined to destroy the Mansion and other buildings. And your deponents further say that one John Eller declared that he had lived in Missouri and was at the massacre of the Mormons at Haun's Mill, that he had killed one Mormon, and that he had left Missouri on purpose to fight the Mormons, and would hunt a Mormon as he would a deer. And your deponents further say that they heard that about one hundred persons had already arrived from Missouri, and were expecting as many more from that State. And your deponents further say, that they heard in Carthage that they had already received a number of guns and ammunition and provisions from St. Louis, in order to prosecute their attack upon Nauvoo. And, further your deponents say not. CYRUS CANFIELD, GILBERT BELKNAP. Sworn and subscribed to before me, this eighteenth day of June, 1844. AARON JOHNSON, A Justice of the Peace. Footnotes: 1. This was published in the _Nauvoo Neighbor_ impressions of June 19 1844. {504} CHAPTER XXIV. ATTEMPTS TO DRAFT SAINTS INTO MOB SERVICE AGAINST NAUVOO--THREATENED INVASION FROM MISSOURI--JAMES A. BENNETT URGED TO COME TO NAUVOO. _Wednesday, June 19, 1844.--_The Legion assembled on the parade-ground. A company of the Legion came in from Green Plains about 11 a.m. I met them at the front of the Mansion, and an escort came down from the parade-ground below the Temple and escorted them to the ground. At 1 p.m. a company of volunteers arrived from Iowa and were also escorted to the parade-ground. [Sidenote: Effort to Draft Chester Loveland into Mob Service.] On Sunday, the 16th, a committee of the mob, headed by James Charles, a constable of Hancock county, went to the house of Captain Chester Loveland, who lives four miles southeast of Warsaw, and required him to call out his company to join the _posse_ of David Bettisworth to go to Nauvoo and arrest me and the City Council. He peremptorily refused to comply with their request. The same _posse_ returned on the 17th with an order, as they stated, from the Governor, which Loveland believed (and no doubt correctly) to be a forgery, and therefore still refused to go on any terms. The _posse_ then reported his refusal to Colonel Williams, who appointed a committee of twelve to lynch, tar and feather Captain Loveland on the 18th; which committee went that evening and arrived about midnight. Loveland, who had been informed of Williams' order, prepared himself for defense and kept watch. As soon as they came and he saw their number, and that they were {505} provided with tar bucket, bag of feathers and a bundle of withes, in addition to their fire-arms, he blew out his light and placed himself in a suitable position to defend the door (which he had fastened) and the window. They went around his house several times, tried his door, rapped, called him by name, and consulted together. Some were for breaking the door; others thought it too dangerous. They knew he must be in there, for they were near his door when the light was blown out. Finally their courage failed; and notifying him to leave the country immediately, they took their departure. During this trying time Loveland did not speak. [Sidenote: Roads Leading into Nauvoo Picketed.] In the afternoon I gave orders to General Dunham to have a picket-guard under Col. Markham, posted on all the roads leading out of the city; also an inner guard, under Major Jesse P. Harmon, posted in all the streets and alleys in the city, and also on the river bank. I also gave orders to have all the powder and lead in the city secured, and to see that all the arms were in use, and that all unclaimed arms be put in the hands of those who could use them. I insert the affidavit of Anson Call, David Evans and William E. Horner: _Affidavit: Call, Evans and Horner--Treatment of Nauvoo Committee by Levi Williams, et al_. STATE OF ILLINOIS, CITY OF NAUVOO, ss. HANCOCK COUNTY, June 19, 1844. Personally appeared before me, Aaron Johnson, justice of the peace of said county, Anson Call, David Evans and William E. Horner, of Hancock county and state aforesaid; and being duly sworn, depose and say that on Monday, the 17th instant, we started for Rocky Run precinct, and arrived yesterday. We then went to Col. Williams' of that place, and there soon assembled twenty or thirty men. We were informed that Col. Williams had gone to Lima to get the colonel there to bring on his regiment. We then informed them that we were delegated on behalf of the people of Nauvoo to transact business with them. {506} They informed us they had a committee set apart to do their business, and that one was absent, and the other two would shortly be here. That while a person was seeking the two men, we observed to the people that General Smith was willing to be tried in any state, for any crime of supposed crime that he had ever committed, except in the state of Missouri. One of the persons objected to General Smith being tried by the Municipal Court in Nauvoo, and declared that nothing else would do but for him to be taken upon the old writ, and by the same person who took him in custody before, and tried at the place where the writ was issued. It was then observed that Judge Thomas had advised General Smith to enter into bonds to be tried before the Circuit Court, and this would allay all the excited feelings of the people. It was then moved by one of their company, and sanctioned by the people, that a committee should wait on the Judge who gave General Smith this advice, and give him a coat of tar and feathers; when one John Elliott, of notoriety, agreed to find the tar and feathers for that purpose. After some further conversation, a man whom they called Lawyer Stephens came in from Warsaw, and asked where Col. Williams was. He was told that he had gone to Lima. They then observed to the lawyer that we were delegates from Nauvoo, when he replied. "We are expecting delegates, too, at Warsaw;" and he said the people were talking of introducing them to the Mississippi river; and says he, "Gentlemen, you can do with your delegates what you think proper." A Mr. Crawford, one of the committee, observed that he went against such proceedings, and advised them as a body to keep cool. They then told the lawyer the advice that the Judge of the Circuit Court had given to General Smith, when he said it was unlawful advice, and it was a second time moved and assented to that a committee should wait on Judge Thomas and give him a coat of tar and feathers. The remainder of the committee having come in, they stated to us that they had written to the Governor to obtain aid from other counties; and if the Governor did not send them aid, they were too weak to go themselves now, but were summoning all the people that would come into the county until they got force enough to come up and take Joseph Smith with the first warrant, and take him to the place where the writ was first issued; and nothing less than that would satisfy the people. ANSON CALL, DAVID EVANS, WM. E. HORNER. Sworn and subscribed to this 19th day of June, 1844. AARON JOHNSON, J. P. {507} From the best information they could learn, there were two hundred armed men at Rocky Run precinct, two hundred at Warsaw, two hundred in Missouri, and the whole receiving constant additions. At 9 p.m. I was at home. The city all quiet. [Sidenote: Preparations for an Attack.] _Thursday, 20.--_At daybreak I went with my staff and Major-General Dunham to the prairie, to view the situation of the ground, and to devise plans for the defense of the city, and select the proper locations to meet the mob, and made arrangements for provisions for the city, instructing my agent to pledge my farms for the purpose. [Sidenote: Report of Dr. Southwick.] At 10 a.m. Dr. Southwick from Louisiana arrived, and reported that there was not much excitement in St. Louis; that a cannon had arrived at Warsaw from Quincy, and that it had been reported to him that there was great excitement in Upper Missouri. At 11, I reviewed the Legion facing the Mansion, and went to parade on the banks of the river. I insert the affidavit of Carlos W. Lyon. _Affidavit: Carlos W. Lyon_. STATE OF ILLINOIS, CITY OF NAUVOO, ss On the 20th day of June, 1844, came before me, Willard Richards, recorder of the city aforesaid, Carlos W. Lyon; and after being duly sworn, deposeth and saith that while at St. Louis, Mo., on Monday, the 17th instant, it was a common topic that they were furnishing arms and ammunition to be sent by steamboat to Warsaw, Illinois; and said if the people of Warsaw need five hundred men, to give notice by the steamer _Boreas_, and the men should be sent from St. Louis to Warsaw; and that your said affiant also saw a cannon landed from the steamer_ Mermaid_ at Warsaw; and further he saith not. CARLOS W. LYON. Subscribed and sworn to before me this 20th day of June, 1844, WILLARD RICHARDS, Recorder of the City of Nauvoo. {508} Wrote to John Tyler, President of the United States, as follows: _An Appeal to President Tyler_. CITY OF NAUVOO, ILLINOIS, June 20th, 1844. SIR.--I have just enclosed to the Governor of the State of Illinois copies of the enclosed affidavits and extra. I am sorry to say that the State of Missouri, not contented with robbing, driving and murdering many of the Latter-day Saints, are now joining the mob of this state for the purpose of the "utter extermination" of the Mormons, as they have resolved. And now, sir, as President of the United States, will you render that protection which the Constitution guarantees in case of "insurrection and rebellion," and save the innocent and oppressed from such horrid persecution? With great respect, I have the honor to be your obedient servant, JOSEPH SMITH, Mayor. JOHN TYLER, President of the U. S., Washington, D. C. I here insert affidavits of Hiram B. Mount and John Cunningham: _Affidavit: Mount and Cunningham--Attempt to Draft them into the Mob Service_. STATE OF ILLINOIS, HANCOCK COUNTY, ss. CITY OF NAUVOO, June 20th, 1844. Personally appeared before me, Aaron Johnson, an acting justice of the peace in and for the county of Hancock, Hiram B. Mount and John Cunningham, who being duly sworn, depose and say that George Baker, John Banks, Joseph Barber, and two others came to your deponents on Saturday the 15th inst., at Morley Settlement, in said county, and demanded our arms. We replied that we had none, when they required of us to go with them to Nauvoo to take Joseph Smith and other prisoners, and they promised to supply us with arms. Second, if we would not do so, that we were required to leave our homes and go to Nauvoo. We must either go against Smith, or take part with him. They then told us they intended to go to Nauvoo to take Smith; and if they could not take him, they would take some of the head men of Smith's clan, and hold them under bonds of death until Smith was delivered up to them. And your deponents further say that John Banks {509} told them if they could not get volunteers enough, they would get a force that would take him. HIRAM B. MOUNT, JOHN CUNNINGHAM, (x--his mark). [Seal] Subscribed and sworn to this 20th day of June, 1844, before me, AARON JOHNSON, J. P. _Affidavit: Allen T. Wait--Attempt to Draft him into Mob Service_. STATE OF ILLINOIS, HANCOCK COUNTY, ss. CITY OF NAUVOO, June 20th, 1844. Personally appeared before me, Aaron Johnson, an acting justice of the peace in and for said county, Allen T. Wait, of Morley Settlement in said county; and being first duly sworn, deposeth and saith that on Saturday morning he was at the house of Colonel Levi Williams, when he told me that I must take up arms and go and fight against Joseph Smith, or I must leave the place immediately, or else I must give up my arms and stay at home. He also said they would take Smith by law if they could; or if the Governor would not grant a writ to take him they would take him anyhow. He also said, if the people would not give Smith up, they would lay the whole city of Nauvoo in ashes. I inquired what they would do with those people of Nauvoo who would not fight? He said they must make some signal, or else they must share the same fate--they must all perish, men, women, and children. I then left in order to go home, when Captain Harrison P. Crawford overtook me, and told me if the Governor would not help them they did not care for the Governor anyhow. He said Governor Ford was an unconstitutional man; he had issued two illegal writs, and they were done so on purpose: and any such man ought not to hold any office whatever; and they intended to proceed against the Mormons whether they got any authority from the Governor or not. ALLAN T. WAIT. [Seal] Subscribed and sworn to this 20th day of June, 1844, before me, AARON JOHNSON, J. P. Likewise the affidavit of Isaac Morley, Gardner Snow John Edmiston and Edmund Durfee. {510} _Affidavit: Isaac Morley et al.--Attempt to Draft them into Mob Service_, STATE OF ILLINOIS, HANCOCK COUNTY, ss. CITY OF NAUVOO, June 20th, 1844. Personally appeared before me, Aaron Johnson, an acting justice of the peace in and for said county, Isaac Morley, Gardner Snow, John Edmiston and Edmund Durfee, all of Hancock county aforesaid; and being first duly sworn, depose and say that on Saturday, the 15th day of June, 1844, at Morley Settlement in said county, certain persons--to wit., George Baker, farmer, John Banks, Esq., Luther Perry, constable, Joseph Barber, farmer; and another person whose name we do not know, called upon your deponent, Isaac Morley, when John Banks said they waited on him to make three propositions--namely: first, that we were to take up arms, join with, and go along with them to Nauvoo to arrest one Joseph Smith and others, about seventeen in number, living in Nauvoo; second, to remove our effects to Nauvoo; or third, to give up our arms to them and remain neutral. And said Isaac Morley was required to notify all the brethren in the neighborhood, and report to the said committee, which of these propositions we accepted, by 8 o'clock on Monday morning following; and that one of the above resolutions was to be complied with within that time. On the same day said Joseph Barber and Luther Perry went to where your deponent, Edmund Durfee, was at work in a field in the same neighborhood, and said they had come to notify him that said Durfee must comply with one of the above propositions; if not that said Durfee would smell thunder. And all your deponents further depose and say that they have been compelled to leave their homes and flee to Nauvoo for protection. "For we were afraid to stay there on account of the mobs threatening to utterly exterminate us," according to a _Warsaw Signal_ extra of June, 14th, 1844, if we stayed at home; and further your deponents say not. ISAAC MORLEY, GARDNER SNOW, JOHN EDMISTON, EDMUND DUFREE. [Seal] Subscribed and sworn to this 20th day of June, 1844, before me, AARON JOHNSON, J. P. Also the affidavit of Solomon Hancock, William Garner, and John G. Lofton: {511} _Affidavit: Hancock, Garner, Lofton--Attempt to Draft them into Mob Service_. STATE OF ILLINOIS, HANCOCK COUNTY, ss. CITY OF NAUVOO, June 20th, 1844. Personally appeared before me, Aaron Johnson, an acting justice of the peace, Solomon Hancock, William Garner and John G. Lofton, who being first duly sworn, depose and say that on Saturday, the 15th day of June, 1844, at Morley Settlement in said county, certain persons,--to wit., John Clark, John Crawford, Jeremiah Bently, and three others, all farmers, came to your deponents and made three several propositions to them, to wit: first, that we were to take up our arms and join with them in going to Nauvoo, to take Joseph Smith and others prisoners; second, to remove with our effects to Nauvoo immediately; or, third, to give up our arms to Col. Levi Williams and remain neutral. We were ordered to give in our decision on Monday then next by 8 o'clock in the morning; and if we would not agree to their decision, we must abide the consequences. And in consequence of mobs gathering in the neighborhood, we have been obliged to leave our homes in order to save our lives, and are come to Nauvoo for protection. Solomon Hancock further deposeth and saith that said John Clark did on Tuesday, 18th instant, inform your deponent that one of their party had gone to St. Louis and had obtained three cannon, and were expecting three companies of volunteers from St. Louis to join them in going to Nauvoo to exterminate the Mormons; and further your deponents say not. SOLOMON HANCOCK, WILLIAM GARNER, JOHN G. LOFTON. [Seal] Subscribed and sworn to this 20th day of June 1844, before me, AARON JOHNSON. Also the affidavit of James Guyman: _Affidavit: James Guyman--Threats of Invasion from Missouri_. STATE OF ILLINOIS, HANCOCK COUNTY. ss CITY OF NAUVOO, June 20th, 1844. Personally appeared before me, Aaron Johnson, an acting justice of the peace in and for said county, James Guyman, of Green Plains precinct in said county; and being first duly sworn deposeth and saith that on Saturday morning, the 15th instant, he was at Rocky Run precinct, {512} when one Captain Wyers, captain of an "Independent Anti-Mormon Minute Men Company," came to a house where your deponent was staying. He inquired for a drum. He wanted either to borrow it or buy it until the affray with the Mormons was over. I asked him how he was going to proceed to take Smith. He then said Missouri had offered to send over two thousand men, to come over to assist and take him. I asked whether it was legal for them to come over here. He replied when they came over the constables were going to summons them, and also to summons every man who was in or would come into the county. I asked if it was according to law to proceed that way, and he replied it was, and he went in for the law and democracy. He said they had sent two men to the Governor to order the militia out in their favor to help to take those criminals: and if he would not do just right, they would execute him by taking his head from his shoulders. I replied, "You said you were a democracy man, and went for the law." I said, "Do you call that democracy or mobocracy?" He said if they went that far, and if the Governor ordered the militia against them instead of in favor of them, he would turn mob, and the militia would join him, and they would take the Governor's head from his shoulders. He repeated it two or three times. I enquired if it was law to go and drive those innocent Mormons who were living in the neighborhood, or tyrannically compel them to do things not agreeable to their will? He allowed that in this case it was. I asked what he was going to do with these old settlers who would neither take up arms and fight against Smith nor in favor of him; when he replied they must fight either for one side or the other, or they must share the same fate as the Mormons. Your deponent further saith that he is not a Mormon, and does not belong to the Church of Jesus Christ of Latter-day Saints; and further saith not. JAMES GUYMAN. [Seal] Subscribed and sworn to this 20th day of June, 1844, before me, AARON JOHNSON, J. P. Also the affidavit of Obadiah Bowen: _Affidavit: Obadiah Bowen--Attempt to Draft him into Service of Mob_. STATE OF ILLINOIS, HANCOCK COUNTY. ss CITY OF NAUVOO, June 20th, 1844. Personally appeared before me, Aaron Johnson, an acting justice {513} of the peace, in and for said county, Obadiah Bowen, of Morley Settlement, in said county; and being first duly sworn, deposeth and saith that on Saturday the 15th instant, John Clark rode up to where I was at work in Morley Settlement, and said he was afraid the Mormons would come and destroy their property; "and," said he, "if I have any destroyed by any person, I shall make my resort upon the nearest Mormons, and take their property in place of that which shall be taken away;" wherever he could find it, so long as it was a Mormon's; and that on Tuesday, the 18th instant, as I was coming from my house to the road leading to Lima, a mob was at the forks of the road standing still and consulting together; I came on the road about twenty rods ahead of them. In a few moments Colonel Levi Williams, John Clark and five others rode along the same road after me. I heard them talking about shooting the Mormons, when Clark said, "It is no disgrace to shoot a Mormon, anyhow," when they all laughed. They overtook me, and Col. Williams asked me where I lived. I replied in Morley Settlement. He asked me if I was a Mormon, when Clark laid it was no odds--he is on their part. Col. Williams then threatened me, and said I must be sure and be at his house by nine o'clock in the morning; if not I must either get out of Morley Settlement, or be served the same sauce as the Mormons. He gave me to understand that they were going to make a total destruction of Morley Settlement tomorrow, and I had better get out of it. He then talked about Joseph Smith, when I replied I understood Joseph Smith had a fair trial and was bound over to the Supreme Court. He said, "If he is not, we do not care, it is illegally done;" and he should go ahead. He should gather the troops, and there would be two thousand men landed tomorrow from Missouri. He said they were volunteers. They should meet next day at Carthage, and then go against Joseph Smith and demolish the city of Nauvoo, for have him at any rate they would. He was in a very great passion, and let out a great many oaths and [said] other things that I have not mentioned. In consequence of their threats, and to save our lives, we were obliged to leave our homes in a very stormy night, and had to cross a dangerous stream that was swollen by the rain, and was unable to protect myself from great sufferings and hardships, and came to the city of Nauvoo for protection. OBADIAH BOWEN. [Seal] Subscribed and sworn to this 20th day of June, 1844, before me, AARON JOHNSON, J. P. Also the affidavit of Alvah Tippitts: {514} _Affidavit: Alvah Tippetts--Violence of John Williams Upon_. STATE OF ILLINOIS, HANCOCK COUNTY. ss CITY OF NAUVOO. June 20th, 1844. Personally appeared before me, Aaron Johnson, a justice of the peace in and for the said county, Alvah Tippetts, of Warsaw, in Hancock county and state aforesaid; and being first duly sworn, deposeth and saith that on Wednesday, June 12th, at Green Plains, one Col. Levi Williams came to your deponent about sunrise, and ordered me out of the house that very day. I replied he was very hasty. He again ordered me out of the house, and said, if I spoke a word, he would put me out of the house immediately. I then took away part of my goods and left the house accordingly, because I was afraid to stay there another night. The next day I went back after the remainder of my property, and called at the house of Col. Levi Williams for some things belonging to me. When I arrived there John Williams, the son of said Levi Williams, aged about twenty-eight years, abused me for placing confidence in Joseph Smith and the people of Nauvoo. He then took me by the back of my neck and pushed me away, and said he would not have such stuff in his house. The second time he pushed me by the neck, and his foot to my back. He pushed me several times and kicked me. Again, when in the street, he kept kicking and pushing me, and abusing me with his tongue. I am sixty-one years old. I did not say anything to him to cause this abuse; but it was all on account of my believing that Joseph Smith and the people of Nauvoo would do nothing but what was according to law. ALVAH TIPPETTS. [Seal] Subscribed and sworn to this 20th day of June, 1844, before me, AARON JOHNSON, J. P. [Sidenote: Reinforcement for Nauvoo from Ramus.] I had sent orders to Captain Almon W. Babbitt, commander of the company at Ramus, to come immediately with his company to Nauvoo, and help to defend the place; and this morning my brother-in-law, William McLeary, informs my that when the letter was read to the company, Babbitt refused to come, and said it was a foolish move, and {515} objected to any of the company coming. The company was marshaled into line, when Babbitt said, "If any of you go, not one will ever get to Nauvoo alive," when immediately my Uncle John Smith stepped in front of the line and said, "Every man that goes at the call of the Prophet shall go and return safe, and not a hair of his head shall be lost; and I bless you in the name of the Lord." The company immediately threw the command upon Uriah B. Yager, who accepted of it, and started for Nauvoo, although many of them were destitute of boots or shoes. The company had not traveled five miles before they suddenly came upon double their number of the mob, who had two red flags flying, and who had paraded their company and taken a position in a wood that commanded the road. The company from Macedonia opened file about ten feet apart and marched past them within rifle shot, while the mob fired several guns at them, the balls whizzing past their heads. They came here at daybreak this morning, and I directed the quartermaster to furnish those who needed with shoes. I wrote the following letter: _Letter: Joseph Smith to Ballantyne and Slater--Advice on moving into Nauvoo_. NAUVOO, June 20th, 1844. BROTHERS BALLANTYNE AND SLATER:--On information from you by J. McIllrick, I would advise that your families remain where they are and be quiet, as the mob will not be likely to disturb them; but any amount of wheat or provisions you may have you had better remove without delay to Nauvoo, as it will be better for you to bring it here and have your pay than to leave it for the mob to consume and destroy. I remain your brother in Christ Jesus, JOSEPH SMITH. BALLANTYNE AND SLATER, Doyles Mills, near Plymouth, Ill. I here insert the affidavit of John P. Greene and John M. Bernhisel: {516} _Affidavit: Greene and Bernhisel--Threatened Invasion from Missouri_. STATE OF ILLINOIS, COUNTY OF HANCOCK, ss. CITY OF NAUVOO. On the 20th day of June, 1844, personally appeared before me, Aaron Johnson, a justice of the peace within and for said county, John P. Greene, marshal of said city, and John M. Bernhisel; and after being duly sworn, depose and say that a body of citizens, in a mass meeting convened on the 13th instant at Carthage, resolved to exterminate the Latter-day Saints of the said city of Nauvoo, and for that purpose, according to the purport of the _Warsaw Signal_ extra, dated June 14, 1844, bodies of armed men are coming from the State of Missouri, and also from the territory of Iowa, and the cannon and ammunition are being transported from the state of Missouri to Illinois for the purpose of utterly exterminating the Latter-day Saints. And your affiants would further state that these bodies of armed men, cannon, arms, and munitions of war are transported in steamboats navigating the waters of the United States, and that the name of one of these boats is the _Die Vernon_. JOHN P. GREENE, JOHN M. BERNHISEL. [Seal] Subscribed and sworn to before me, this 20th day of June, 1844. AARON JOHNSON, J. P. Dr. Richards wrote the following: _Letter: Willard Richards to Jas Arlington Bennett--Affairs in Nauvoo--Western Movement_. MAYOR'S OFFICE, NAUVOO, June 20th, 1844. DEAR GENERAL.--Yours of the 14th of April was received at a late date. A multiplicity of business on account of the peculiar state of affairs, has prevented a reply till now. Your views about the nomination of General Smith for the Presidency are correct. We will gain popularity and external influence. But this is not all: we mean to elect him, and nothing shall be wanting on our part to accomplish it; and why? Because we are satisfied, fully satisfied, that this is the best or only method of saving our free institutions from a total overthrow. You will discover by this day's extra_ Nauvoo Neighbor,_ and previous papers which I shall forward with this, that we are already being surrounded by an armed mob; and, if we can believe a hundredth part of {517} their statements we have no alternative but to fight or die. All the horrors of Missouri's murders are crowding thick upon us, and the citizens of this county declare in mass-meetings, "No peace till the Mormons are utterly exterminated from the earth." And for what? A band of thieves, counterfeiters, bogus-makers, gamblers, debauchers, murderers, and all that is vile, established a printing-press in this city for the purpose of carrying on all their hellish plans and overthrowing every principle of righteousness; and after publishing one number, called the _Nauvoo Expositor,_ filled on every column with lies and libel the most dark and damnable it were possible for men or demons on the earth or in the shades of Gehenna, calculated to destroy every chartered right to our peaceful city, and constitutional principles to our nation, being destitute of every vestige of truth, and without one redeeming quality, either in the paper or the characters of its publishers. The City Council, on the 10th instant, ordered the press and fixtures to be abated as a nuisance which order was executed by the proper authorities without delay, without noise, tumult or confusion. The proprietors immediately evacuated their houses and the city, and the night following fired one or more of their buildings, just as they did in Missouri, thinking to raise a hue-and-cry that the Mormons had done it, and by that means bring a mob on us without a moment's delay; but our vigilant police discovered the fire and abated that also. Chagrined at their disappointment, and drunk with madness, they next went to Carthage, the county seat and headquarters of mobocracy, and swore that Joseph and about seventeen others had committed a riot, and sent a warrant for their apprehension. They offered to go before any magistrate in the vicinity and answer to the charge. The officer would not consent, but would take them to Carthage. They had threatened their lives at Carthage and did not consider it safe to go thither, and prayed out a writ of _habeas corpus_ from the Municipal Court, and were set free. This only enraged the mob the more, and another writ was issued by a county magistrate in the vicinity, not a Mormon, before whom they were brought, and every exertion made to convict them, but the magistrate discharged them. This does not satisfy them. They are determined to have "Joe Smith," brought before themselves for trial at the headquarters of mobocracy swearing that all they want is to get him out of the city; and they will shoot the "damned rascal." Cannon, ammunition and men are passing over the Mississippi from Missouri to Illinois, and the mob is collected by hundreds at different points in the county swearing everlasting vengeance; and when their oaths and writs will end, God knows. {518} We have sent messengers to the Governor, but had no returns, and shall dispatch messages to the President of the United States next boat. If the virtuous part of the community, the state, the nation, will come to the rescue of innocence and the rights our fathers bled to purchase, that our peace and happiness may be secured to us in common with others, it is all we ask; but if they will not, and the mob goes on, we say a dishonorable life is worse than an honorable death, and we are ready for the onset; and we call upon all patriots, far and near, to lend a helping hand to put down the mob and restore peace. If this is not done immediately, and the mob attempt to execute their threats, you may soon have the opportunity of beholding that glorious "vision in the west" you have sublimely contemplated in your letter. I write you at this time at the request of the Prophet, and I invite you to come to our assistance with as many volunteers as you can bring. And if the mob cannot be dispersed, and the Government will not espouse our righteous cause, you may soon, very soon, behold the second birth of our nation's freedom; for live without the free exercise of thought, and the privilege of worshiping God according to the dictates of our consciences, we will not! We will die rather, and go where the wicked cease to trouble. But we firmly believe there are virtuous men and patriots enough yet left to sustain those principles which alone are worth living for. Will you come? Here is Oregon. Here is California. Where is your ambition? Patriotism? Your "separate and independent empire," if you sit calmly still and see the most virtuous and noble people that ever trod upon the footstool of Jehovah ground to powder by a miscreant mob and not stretch forth your potent arm for their defense in all the majesty of a God? If you do not, your turn may come next; and where will it cease? Let the first blow be struck upon us from this hour, and this field is open for every honest patriot from the east to the west sea, and from the river Mississippi to the ends of the earth. General, will you stand neutral? Come, and you will know for yourself. I close in haste, with good wishes to yourself and family. W. RICHARDS. GENERAL J. A. BENNETT, Arlington House, N. Y. {519} CHAPTER XXV. THE TWELVE CALLED FROM EASTERN MISSION--GOVERNOR FORD AT CARTHAGE--NAUVOO DELEGATION TO GOVERNOR--THREATS AND CONSPIRACY AGAINST THE PROPHET'S LIFE--GOVERNOR FORD INVITED TO NAUVOO TO INVESTIGATE CONDITIONS. [Sidenote: The Apostles Called Home.] _Thursday, June 20, 1844 [continued].--_I wrote to those of the Twelve Apostles who are absent on missions to come home immediately, namely, Brigham Young, Boston; Heber C. Kimball, Washington; Orson Hyde, Philadelphia; Parley P. Pratt, New York; Orson Pratt, Washington; Wilford Woodruff, Portage, New York; William Smith, Philadelphia; George A. Smith, Peterboro; John E. Page, Pittsburgh; and Lyman Wight, Baltimore. Also to Amasa Lyman, Cincinnati, Ohio, and George Miller, Richmond, Madison county, Kentucky. I sent the letters by express by Aaron M. York to the Illinois river, on account of the stoppage of the mails. At 8 p.m. Thomas Bullock came and read to me the affidavits of Isaac Morley, Gardner Snow, John Edmiston, Edmund Durfee, Solomon Hancock, Allen T. Waite, James Guyman, Obadiah Bowen, Alvah Tippetts, Hiram B. Mount, and John Cunningham, with the affiants; and afterward the affidavits were all sworn to before Aaron Johnson, Esquire. Ten p.m. John Pike and Henry Gates went to the quarters of the Major-General, and informed him they had seen a number of men driving about three hundred head of cattle in the direction of the mob camp. The drovers reported themselves as having come from Missouri, and were about nine miles from Nauvoo. [Sidenote: A Prophecy--No Gun Fired on Part of Saints.] {520} I gave directions to Theodore Turley to commence the manufacture of artillery. He asked me if he should not rent a building, and set some men to repairing the small arms which were out of order. I told him in confidence that there would not be a gun fired on our part during this fuss. I extract the following from a letter from Robert D. Foster dated "Carthage, June 20th, 1844, to John Proctor, Sen., Nauvoo." _Letter: Robert D. Foster to John Proctor--Fragment--Instruction as to Property_. We have a hundred barrels of flour here for the folks, and Nauvoo has no means to live, only from the country, and that is cut off sure. There are thousands of armed men ready now and thousands more coming from Missouri and the country around. Tell John to sleep in the barn, and take care of fire and robbery, and all my things there, as I shall be home soon. Tell Amos Davis to keep his eyes open, as we learn that consecration law will soon commence on him. This we know, and he had better look out sharp. Let him read this sheet. Tell Norton Gibbs and all my boys that I should be glad to see them a minute, but I cannot come. They must be patient and faithful, and I will be there and reward every man according to his desert; and I won't forget the perjured villains there either. [Sidenote: Hyrum Smith's Fidelity to the Prophet.] I advised my brother Hyrum to take his family on the next steamboat and go to Cincinnati. Hyrum replied, "Joseph, I can't leave you." Whereupon I said to the company present, "I wish I could get Hyrum out of the way, so that he may live to avenge my blood, and I will stay with you and see it out." _Friday, 21.--_About 10 a.m. I rode out with my guard up Main Street past the Major-General's quarters, and reviewed the Legion. I returned to headquarters about 2:30 p.m., having met Col. Elam L. Freeman and Mr. Bartlett, who came as express from the Governor who had arrived at Carthage this morning, and they delivered me the following letter: {521} _Letter: Governor Ford to Mayor and Council of Nauvoo Asking Representatives to Meet him at Carthage_. HEADQUARTERS CARTHAGE, June 21st, 1844. _To the Honorable the Mayor and Common Council of the City of Nauvoo_: GENTLEMEN.--Having heard of the excitement in this part of the country, and judging that my presence here might be necessary to preserve the peace and enforce the laws, I arrived at this place this morning. Both before and since my arrival, complaints of a grave character have been made to me of certain proceedings of your honorable body. As chief magistrate, it is my duty to see that impartial justice shall be done, uninfluenced either by the excitement here or in your city. I think before any decisive measure shall be adopted, that I ought to hear the allegations and defenses of all parties. By adopting this course I have some hope that the evils of war may be averted, and, at any rate, I will be enabled by it to understand the true merits of the present difficulties, and shape my course with reference to law and justice. For these reasons I have to request that you will send out to me at this place, one or more well-informed and discreet persons, who will be capable of laying before me your version of the matter, and of receiving from me such explanations and resolutions as may be determined on. Col. Elam L. Freeman will present you this note in the character of a herald from the Governor. You will respect his character as such and permit him to pass and repass free from molestation. Your messengers are assured of protection in person and property, and will be returned to you in safety. I am, gentlemen, with high consideration most respectfully, Your obedient servant, THOMAS FORD. Governor and Commander in Chief. [Sidenote: Joseph H. Jackson at Nauvoo.] I immediately notified the City Council to meet in session at 4 p.m. About 11 a.m. a rumor was circulated at General Dunham's headquarters that Joseph H. Jackson was seen at Davidson Hibberd's. He [Dunham] ordered out a _posse_ to arrest him, which went accordingly, but returned without success. At 4 p.m. I met with the City Council, when the affidavits of the following persons were read--namely {522} Isaac Morley, Gardner Snow, John Edmiston, Edward Durfee, Solomon Hancock, William Gardner, John G. Lofton, Allen T. Waite, James Guyman, Obadiah Bowen, Alvah Tippetts, Hiram B. Mount, John Cunningham, Cyrus Canfield, Gilbert Belknap, Anson Call, David Evans, William E. Horner, Stephen Markham, Thomas G. Wilson, John P. Greene, John M. Bernhisel, Truman Gillett, Jr., Carlos W. Lyon, and H. T. Hugins; when Dr. J. M. Bernhisel, Councilor John Taylor, and Dr. Willard Richards were appointed by the council to return with the express to the Governor at Carthage, and carry said affidavits with the following letter: _Letter: Joseph Smith to Governor Ford--Submitting Documents_. NAUVOO, June 21, 1844. SIR--The affidavits and handbills herewith connected, are submitted for your Excellency's consideration. Respectfully, I have the honor to be your Excellency's obedient servant, JOSEPH SMITH. THOMAS FORD, Governor of Illinois, Carthage. Messrs. Taylor and Bernhisel went accordingly, but Dr. Richards tarried to prepare additional documents. The following affidavit was taken: _Affidavit: John P. Greene--Joseph H. Jackson,--Threatens Prophet's Life_. STATE OF ILLINOIS, HANCOCK CO., CITY OF NAUVOO. ss. June 21st, 1844.--Personally appeared John P. Greene before me, Willard Richards, recorder of said city; and after being duly sworn, deposeth and saith that on or about the 27th day of May, 1844, while at Hamilton's tavern, in Carthage, county aforesaid, in company with Joseph Smith and others, Robert D. Foster called deponent into a private room, and there and then said, "For God's sake, don't suffer that man, Joseph Smith, to go out of doors; for if he steps outside of the door his blood will be spilt;" to which statement deponent replied he had no such fears; when said Foster confirmed said statements with considerable emotion, and said he knew that Smith could not go out of doors, but his blood would be spilt. {523} Deponent asked Foster who would do it. Foster said he would not tell; but he knew the proud spirit of Jackson, that he would not be insulted, and that he would kill Joseph Smith if he had to die on the spot; and there were many others in Carthage who would assist to do the same thing. Joseph H. Jackson was in the house below at the time. A day or two previous to the above conversation, while at Carthage aforesaid, deponent heard Joseph H. Jackson say that Joseph Smith was the damnedest rascal in the world, and he would be damned if he did not take vengeance on him, if he had to follow him to the Rocky Mountains; and said Jackson made many more such like threats against Joseph Smith and Hyrum Smith. JOHN P. GREENE. Sworn and subscribed this 21st day of June, 1844, before me, [Seal] WILLARD RICHARDS, Recorder of the city of Nauvoo. And as this affidavit confirms what was told me in Carthage, I made the following affidavit: _Affidavit: Joseph Smith--Conspiracy Against Affiant's Life_. STATE OF ILLINOIS, COUNTY OF HANCOCK. ss. CITY OF NAUVOO, June 21st, 1844. Personally appeared Joseph Smith before me, Willard Richards, recorder of the City of Nauvoo; and after being duly sworn deposeth and saith that while at Hamilton's tavern at Carthage, in the county aforesaid, on or about the 27th day of May, 1844, whither deponent had gone to transact business in the Circuit Court of the county aforesaid, Charles A. Foster took deponent into a private room, and told deponent there was a conspiracy against the life of deponent, and that deponent had not better go out of doors. If he did, his blood would be shed. Foster said he was deponent's friend, and did not want to see bloodshed. JOSEPH SMITH. [Seal] Sworn and subscribed this 21st day of June, 1844, before me, WILLARD RICHARDS, Recorder of the City of Nauvoo. I instructed my clerks, Willard Richards, William Clayton, Thomas Bullock and John McEwan, to prepare all {524} necessary papers and affidavits ready to be sent to the Governor tomorrow morning. Joseph Jackson made the two following affidavits: _Affidavit: Joseph Jackson--Francis M. Higbee's Threat to Kill the Prophet_. STATE OF ILLINOIS, CITY OF NAUVOO. ss On the 21st day of June, 1844, came before me, W. W. Phelps, clerk of the Mayor's Court, Joseph Jackson: and after being duly sworn, deposeth and saith that on Tuesday, the 11th instant, he was in Nauvoo, when Francis M. Higbee, while speaking of the destruction of the printing press, said he was very sorry, for the proprietors had set up that press for the destruction of the city, and that he meant to kill Joseph Smith and Hyrum Smith; and he saith no further. JOSEPH JACKSON. Subscribed and sworn to before me, this 21st day of June, 1844. WILLIAM W. PHELPS, Clerk M. C. _Affidavit: Joseph Jackson--Reporting Mob at Pilot Grove_. STATE OF ILLINOIS, CITY OF NAUVOO. ss On the 21st day of June, 1844, came before me, W. W. Phelps, clerk of the Mayor's Court for said city, Joseph Jackson; and after being duly sworn, deposeth and saith, that on the 19th day of June instant, at his residence near Pilot Grove, in the afternoon, about twenty-four persons fired about twenty-six guns at him, and that the balls whistled close by his head. Thus this mob, of which John McKay was one, fired about one hundred guns, but not all at your affiant; and that this mob was very noisy, cursing and swearing that they would kill every damned Mormon; and he says no further. JOSEPH JACKSON. Subscribed and sworn to before me, this 21st day of June, 1844. WILLIAM W. PHELPS, Clerk M. C. At 7 p.m. James Emmett went by order of the Sergeant of the Guard at the Stone House to the Major-General and reported the crew of the _Maid of Iowa_ for firing five guns contrary to orders, which were, that any firing of guns was an alarm. After the news had reached the city of the Governor's {525} arrival at Carthage, an express was sent to Keokuk to stop an express which I had sent to the Governor at Springfield before I had learned of his arrival at Carthage. An officer of the United States army, having arrested a deserter, came to Nauvoo, and stayed at my house all night. Col. Brewer and lady arrived at the Mansion about 9 p.m. Also James W. Woods, Esq., my attorney from Burlington. At 10 p.m., Private -- Minor gave information that as he was passing, an hour since, about two miles out of the city to his home, he was fired upon by some unknown person. General Stephen Markham ordered out a detachment to proceed to the designated place, scour that part of the country, and see that all was right. [_Saturday, June 22.--_] _Letter: Joseph Smith to Governor Ford--Inviting the Governor to Come to Nauvoo and Investigate Conditions_. NAUVOO, Saturday Morning, June 22, 1844. _To His Excellent Thomas Ford, Governor_: DEAR SIR.--I this morning forward you the remainder of the affidavits which are ready to present to you, by the hands of a gentleman who is fully competent to give you information on the whole subject which has been the cause of the origin of our present difficulties. I would respectfully recommend the bearer, Col. Woodworth, as one of my aides, and a man whose testimony can be relied upon. I presume you are already convinced that it would be altogether unsafe for me or any of the City Council to come to Carthage on account of the vast excitement which has been got up by false report and libelous publications. Nothing could afford me a greater pleasure than a privilege of investigating the whole subject before your Excellency in person; for I have ever held myself in readiness to comply with your orders and answer for my proceedings before any legal tribunal in the state. I would hereby respectfully pray your Excellency to come to Nauvoo, if congenial with your feelings, and give us a privilege of laying the {526} whole matter before you in its true colors, and where abundance of testimony can be forthcoming, to prove every point by disinterested persons--men of character and of worth and notoriety, strangers--who were here all the time. But I am satisfied your Excellency does not wish men to expose the lives of the citizens of this place by requiring them to put themselves into the power of an infuriated, blood-thirsty mob, a part of whom have already several times fired upon our people without the least shadow of cause or provocation. I am informed this morning that some gentleman has made affidavit that he had a private conversation with me, in which I stated that I had secret correspondence with you, &c. If any person has been wicked enough to do this, he is a perjured villain; for in the first place, I do not suffer myself to hold private conversation with any stranger; and, in the second place, I have never even intimated anything of the kind as having secret correspondence with your Excellency. Our troubles are invariably brought upon us by falsehoods and misrepresentations by designing men. We have ever held ourselves amenable to the law; and, for myself, sir, I am ever ready to conform to and support the laws and Constitution, even at the expense of my life. I have never in the least offered any resistance to law or lawful process, which is a well-known fact to the general public; all of which circumstances make us the more anxious to have you come to Nauvoo and investigate the whole matter. Now, sir, is it not an easy matter to distinguish between those who have pledged themselves to exterminate innocent men, women and children, and those who have only stood in their own defense, and in defense of their innocent families, and that, too, in accordance with the Constitution and laws of the country, as required by the oaths, and as good and law-abiding citizens? In regard to the destruction of the press, the truth only needs to be presented before your Excellency to satisfy you of the justice of the proceedings. The press was established by a set of men who had already set themselves at defiance of the law and authorities of the city, and had threatened the lives of some of its principal officers, and who also made it no private matter that the press was established for the express purpose of destroying the city, as will be shown by the affidavit of Joseph Jackson, and as they stated to me in their threats. Mr. Babbitt informs me that reports are in circulation that we have taken property which belongs to the Messrs. Law and others. There has been no property meddled with, to my knowledge, belonging to any person, except property we have purchased of the rightful owners. Mr. Law turned over some property to a Mr. Hicks, to pay a debt. This I purchased of Mr. Hicks, and I am responsible to him for the {527} amount. We have been especially careful to preserve the property of those who are exciting the public against us, inasmuch as we know that every means would be used which could be invented to raise excitement; and we have appointed the police to watch this property and see that no harm was done to it by any person, as they had tried to fire their own building and were detected in the act. The fire was extinguished by the policemen, and no property damaged. There have been no prisoners taken in this city, neither any person held as hostage, only some who are residents of this place, who had broken the laws. No stranger has been interfered with or detained in the city under any circumstances. In haste, I have the honor to remain, dear sir, your most obedient servant, JOSEPH SMITH. Lieut.-Gen. N. L. This letter was accompanied by other affidavits, and was sent by Lucien Woodworth, who was delegated to go in place of Dr. Richards. He started at noon in company with Squire Woods of Burlington. {528} CHAPTER XXVI. PREPARATIONS TO DEFEND NAUVOO--MOB MOVEMENTS ON CARTHAGE ROAD--GOVERNOR FORD'S REVIEW OF HANCOCK COUNTY DIFFICULTIES--JOSEPH SMITH'S ACCOUNT OF THE SAME DIFFICULTIES, DEFENSE OF HIS OWN AND ASSOCIATES' COURSE. _Saturday, June 22 [continued].--_Legion met as usual; and after receiving instructions, were dismissed until 6 p.m., when they met again. [Sidenote: Orders for Nauvoo's Entrenchment.] At 7 p.m. I instructed General Dunham to cause the regiment of the 2nd cohort to turn out tomorrow, and work by turns three or four hours each, with entrenching tools, and to take the best measures in case of attack. I also gave orders that a standard be prepared for the nations. Almon W. Babbitt arrived from Carthage this morning, having come at the request of the Governor, who thought it not wisdom to have Richards and Phelps and others of the City Council go to Carthage. Edward Robinson made the following affidavit: _Affidavit: Edward Robinson--Threats Against Nauvoo_. STATE OF ILLINOIS, CITY OF NAUVOO. ss. On the 22nd day or June, 1844, came before me, W. W. Phelps, clerk of the Mayor's Court, in said city, Dr. Edward Robinson, who, after being duly sworn, deposeth and saith that while at Carthage, on the 18th and 19th instant, I heard several persons who had assembled together for warlike purposes, (having their arms and one cannon with them) say that they were gathering together for the purpose of destroying the property of General Joseph Smith, or, as they said, "Joe Smith," and his followers, and the City Council, with the exception of {529} one; and finally said they would destroy the town and exterminate the Latter-day Saints. EDWARD ROBINSON. Subscribed and sworn to before me this 22nd day of June, 1843. WILLIAM W. PHELPS, Clerk M. C. James Olive made the following affidavit: _Affidavit: James Olive--Mob Movements on the Carthage Road_. STATE OF ILLINOIS, HANCOCK COUNTY. ss CITY OF NAUVOO, June 22nd, 1844. Personally appeared before me, Aaron Johnson, a justice of the peace in and for said county, James Olive; who being first duly sworn, deposeth and saith that on Friday afternoon, the 21st instant, about 3 o'clock, he was at his own house, about two miles from Appanoose. In a southeasterly direction, he saw a four-horse wagon with some men before it, all traveling towards Appanoose. They went about a quarter of a mile beyond my house; there met a two horse wagon and a company of men, about fifteen in number. Both parties then took the road towards the Big Mound. A part of the men were mounted and a part were on foot. The mounted men were forward; and after passing my house, they wheeled and rode back to the footmen who were some little distance behind, and said to them, "There are some fellows oh the Mound; you had better hurry on, and we will take those fellows and carry them to Carthage." They used profane language. I watched them until they got near the Mound, and saw the guard on the Mound turn and run towards Nauvoo. After that the company went on to the Mound, and halted near the spot where the guard had run from. On the same evening, about sundown, there was a man by the name of Milton Hamilton came into my house and told me to arm and equip myself according to the law and stand in readiness; that the Governor bad demanded Joseph Smith according to law, and that he would not come it (meaning that Joseph Smith would not surrender); that the General had issued orders for the militia to be in readiness to take said Smith. I asked him what general, and he observed that he believed it was Col. Williams. I asked him if it was done by orders of the Governor, and he said that was the understanding. He told me he acted under the orders of Captain McAuley; and further saith not. JAMES OLIVE. [Seal] Subscribed and sworn to this 22nd day of June, 1844, before me, AARON JOHNSON, J. P. {530} Phebe Levett states that she saw Finch, Rollison, Foster, and Squire McAuley in the company who fired on the guard on the La Harpe road. George G. Johnstone made the following affidavit: _Affidavit: George G. Johnstone--Militia Under Governor to Move on Nauvoo_. STATE OF ILLINOIS, COUNTY OF HANCOCK. ss CITY OF NAUVOO, June 22nd, 1844. Personally appeared before me, Aaron Johnson, a justice of the peace in and for the county of Hancock, George G. Johnstone, living on Spring Creek in McDonough county; who, being first duly sworn, deposeth and saith that yesterday, Napoleon Hardin came to your deponent and said that the Governor had sent orders for the militia to be called out for today at 4 o'clock p.m., and to start on the 22nd to Carthage, there to wait until all were ready from the different counties in the state, and then they should march out to the prairie. They should stop on the prairie and send a flag of truce to Nauvoo, and demand the body of General Joseph Smith. If the people of Nauvoo refused to give him up, then they should exterminate the whole of them. GEORGE G. JOHNSTONE. [Seal] Subscribed and sworn to this 22nd day of June, 1844, before me, AARON JOHNSON, J. P. Gideon Gibbs made the following affidavit: _Affidavit: Gideon Gibbs--Mob on La Harpe Road_. STATE OF ILLINOIS, CITY OF NAUVOO. ss On the 22nd day of June, 1844, came before me, William W. Phelps, clerk of the Mayor's Court for said city, Gideon Gibbs, and after being duly sworn deposeth and saith that on the afternoon of the 21st instant, about a half-mile southeast of the Big Mound on the La Harpe road, a party of about eight or ten men, in a warlike attitude, in company with two teams, passed your said affiant, and one of them said he fired at two men near the Big Mound. Thought he killed them both and your deponent saith no further. GIDEON GIBBS. Subscribed and sworn to before me, this 22nd day of June, 1844. WILLIAM W. PHELPS, Clerk M. C. {531} Luman H. Calkins made the following affidavit: _Affidavit: Luman H. Calkins--Nauvoo Conspiracy Against the Prophet's Life_. STATE OF ILLINOIS, CITY OF NAUVOO, ss June 22nd, 1844. Personally appeared before me, George W. Harris, an alderman acting in and for the city of Nauvoo, Luman H. Calkins; and being first duly sworn, deposeth and saith that about seven weeks ago I came on the steamboat _Ohio_ from St. Louis to Nauvoo, when William Nesbit, who was on board, entered into conversation with your deponent. I asked him if he knew anything about the conspiracy in Nauvoo to kill Joseph and Hyrum, and all that believed on them. He said he did. It was intended that they should be killed between then and the 1st of July. I asked him who was at the head of the conspiracy. He replied he was sworn not to tell who the head one was. I asked him if there were any in Nauvoo concerned. He replied there was, and named the two Laws, two Fosters, two Higbees, Charles Ivins, and several others. I asked if it was to be made a public thing. He replied the first blow was to be struck in Nauvoo by those who were opposed to Joseph. I asked how many they could rely on in Nauvoo. He said they could rely on five hundred, if they could only get arms for them. He said as soon as the first blow was struck in Nauvoo, there were about seven thousand men ready in Missouri to join them to exterminate all who believed on Joseph Smith. He also told me that the _Die Vernon,_ when she came on her pleasure-trip to Nauvoo, that there were none but spies, and who came on purpose to see the places in order to know how to strike when the time comes to strike: and he also said "the Reformers" had got spies continually passing Nauvoo in order to spy out all that took place; that there was not a thing took place in Nauvoo but what was made known to them in St. Louis as soon as a steamboat landed. I told him I should think he would be afraid to stop here. He said he should stay in Nauvoo and carry on his butchering as usual, as if there was nothing taking place; that he had as good a gun as any man ever put to his face, and that the first shot he should fire would be to kill Joseph and Hyrum. Said I, "The people will surely kill you then." He replied he would rush through a thousand people to wash his hands in Joseph's blood, and especially in Hyrum's, if he was to be immediately cut into a thousand pieces. He said he should be willing to die as soon as he had killed them. {532} About five weeks since I had another conversation with William Nesbit, when he confirmed the whole of the foregoing conversation; and he also said he had made arrangements with Mr. Bostwick of St. Louis to send him a brace of the best pistols, for the purpose of being ready when he wanted them. He also said that he would kill Hyrum any time he could get an opportunity without being detected. I then asked him if Hyrum could be put in his way so that no man would mistrust him, would you kill him? He said, "By God, I would." I asked if he would not be afraid to kill him in cold blood. He replied, "No, I would not; I would do it in a moment if I could get an opportunity." The day following I left for Galena, and returned on Tuesday, the 18th instant, and on the 19th I saw William Nesbit in the ranks, and I cautioned Richard Brazier to keep an eye on Nesbit, for he had sworn to wash his hands in Joseph's and Hyrum's blood. LUMAN H. CALKINS. Subscribed and sworn to this 22nd day of June, 1844, before me, GEORGE W. HARRIS, Alderman of the City of Nauvoo. At 12, noon, orders were sent to the different guards and pickets to let persons pass and repass without hailing until further orders. I issued the following: GENERAL ORDERS. MAYOR'S OFFICE AND HEADQUARTERS, OF THE NAUVOO LEGION, NAUVOO, June 22nd, 1844. _To Col. Jonathan Dunham, Acting Major-General Nauvoo Legion_: SIR.--You will proceed without delay, with the assistance of the Nauvoo Legion, to prepare the background [Eastern part] of said city for defense against an invasion by mobs, cause the Legion to be furnished with tents, and make your encampment in the vicinity of your labor. JOSEPH SMITH, Mayor of the City of Nauvoo, and Lieut.-Gen. Nauvoo Legion. To COL. JONATHAN DUNHAM, Major-General in command Nauvoo Legion. [Sidenote: A Prophecy.] At 6 p.m. I prophesied that in the sickly seasons sickness would enter into the houses of the mob and vex them until they would fain repent in dust and ashes. They will be smitten with the scab, &c. At 7 p.m. I received the following: {533} _A Petition to Hear the Prophet Speak_. We, the undersigned citizens of Hancock county, respectfully request General Joseph Smith to preach on tomorrow, and that we have liberty of seats near enough to the stand to hear, inasmuch as we have an opportunity to hear him but seldom, and some of us have not heard him at all. Yours respectfully, JAMES HAMILTON AND CO., Capt. at the Liberty Branch. NATHANIEL CASE, Capt. 7th Co., 4th Reg., 2nd Cohort, N. L. from La Harpe. URIAH H. YAGER AND CO., Captain at the Branch of Macedonia, 2nd Cohort. HIRAM CLARK 1st Lieut. at the Midland Branch Company. Z. D. WILSON'S COMPANY. ALNA L. TIPPETT'S COMPANY. S. HANCOCK, Major of the First Battalion of the 3rd Regiment. WARREN SNOW, Captain and Co., 4th Reg. 2nd Cohort of N. Legion. At 10 p.m. I received the following letter by the hands of Captain Yates, who accompanied Elder John Taylor and Dr. John M. Bernhisel on their return from Carthage: _Letter: Governor Ford to Mayor and Council of the City of Nauvoo_. HEADQUARTERS CARTHAGE, June 22nd, 1844. _To the Mayor and Council of the City of Nauvoo_: GENTLEMEN.--After examining carefully all the allegations on the part of the citizens of the country in Hancock county, and the defensive matters submitted to me by the committee of your citizens concerning the existing disturbances, I find that there appears to be but little contradiction as to important facts, so that it may be safely assumed that the immediate cause of the existing excitement is the destruction of the press and _Nauvoo Expositor,_ and the subsequent refusal of the individuals accused to be accountable therefore according to the general laws of this state, and the insisting on your parts to be accountable only before your own municipal court, and according to the ordinances of your city. Many other facts have been asserted on both sides as tending to increase the excitement; but as they mostly relate merely to private persons, and committed by individuals, and tend simply to show the present state of affairs, I will not further notice them in this communication. The material facts to be noticed are that a newspaper called the _Nauvoo Expositor_ was established in Nauvoo; that this newspaper was {534} deemed offensive to the people of that city; that the Common Council, without notice or process to the owners, entered into a trial and heard statements not under oath, and evidence which was under oath, in relation to the character, conduct and designs of the owners and editors of the press; that, upon hearing such statements and evidence, the Common Council passed an ordinance or resolution declaring said press and paper to be a public nuisance, and ordered the same to be abated as such; that a writ was issued by the Mayor to the Marshal of the city for that purpose; that a military order was issued at the same time by the Mayor, who is also Lieutenant-General of the Nauvoo Legion, to the Major-General in command of that Legion, for a force sufficient to ensure the execution of the writ aforesaid. It appears also the press was destroyed in obedience to the foregoing ordinance and writ, according to a return on the same by the Marshal in the following words: "The within press and type is destroyed and pied according to order on this 10th day of June, 1844, at about six o'clock p.m.--J. P. GREENE, C.M." It appears also that the owners of the press obtained from a justice of the peace at Carthage a warrant against the authors of this destruction for a riot; that the constable charged with the execution of this process, arrested some of the persons accused, who immediately obtained writs of _habeas corpus_ from the Municipal Court of your city, by virtue of which they were tried in Nauvoo and discharged from arrest, and that they have ever since refused to be arrested or to submit to a trial at any other place or before any other court, except in the city and before the Municipal Court aforesaid. It has also been reported to me that martial law has been declared in Nauvoo; that persons and property have been and are now forcibly imprisoned and detained there, and that the Legion has been ordered under arms to resist any attempt to arrest the persons accused. I have not particularly inquired into the truth of these latter reports; for although they may become matters of great importance in the sequel, they are not necessary to be ascertained and acted upon at present. I now express to you my opinion that your conduct in the destruction of the press was a very gross outrage upon the laws and the liberties of the people. It may have been full of libels, but this did not authorize you to destroy it. There are many newspapers in this state which have been wrongfully abusing me for more than a year, and yet such is my regard for the liberty of the press and the rights of a free people in a republican government that I would shed the last drop of my blood to protect those presses from any illegal violence. You have violated the Constitution in at least four particulars. You have violated that part of it which {535} declares that the printing presses shall be free, being responsible for the abuse thereof, and that the truth may be given in evidence. This article of the Constitution contemplates that the proprietors of a libelous press may be sued for private damages, or may be indicted criminally, and that upon trial they should have the right to give the truth in evidence. In this case the proprietors had no notice of the proceeding. The Constitution also provides that the people shall be protected against unreasonable searches and seizures of their property and "That no man shall be deprived of life, liberty or property, except by the judgment of his peers (which means a jury trial) and the law of the land," which means due process of law and notice to the accused. You have also violated the Constitution and your own charter in this: Your Council, which has no judicial powers, and can only pass ordinances of a general nature, have undertaken to pass judgment as a court and convict without a jury a press of being libelous and a nuisance to the city. The Council at most could only define a nuisance by general ordinance, and leave it to the courts to determine whether individuals or particulars accused came within such definition. The Constitution abhors and will not tolerate the union of legislative and judicial power in the same body of magistracy, because, as in this case, they will first make a tyrannical law, and then execute it in a tyrannical manner. You have also assumed to yourselves more power than you are entitled to in relation to writs of _habeas_ under your charter. I know that you have been told by lawyers, for the purpose of gaining your favor that you have this power to any extent. In this they have deceived you for their own base purposes. Your charter supposes that you may pass ordinances, a breach of which will result in the imprisonment of the offender. For the purpose of insuring more speedy relief to such persons, authority was given to the Municipal Court to issue writs of_ habeas corpus_ in all cases arising under the ordinances of the city. It was never supposed by the Legislature, nor can the language of your charter be tortured to mean that a jurisdiction was intended to be conferred which would apply to all cases of imprisonment under the general laws of the state or of the United States, as well as the city ordinances. It has also been reserved to you to make the discovery that a newspaper charged to be scurrilous and libellous may be legally abated or removed as a nuisance. In no other state, county, city, town or territory {536} in the United States has ever such a thing been thought of before. Such an act at this day would not be tolerated even in England. Just such another act in 1830 hurled the king of France from his throne, and caused the imprisonment of four of his principal ministers for life. No civilized country can tolerate such conduct, much less can it be tolerated in this free country of the United States. The result of my deliberations on this subject is, that I will have to require you and all persons in Nauvoo accused or sued to submit in all cases implicitly to the process of the court, and to interpose no obstacles to an arrest, either by writ of _habeas corpus_ or otherwise; and that all of the people of the city of Nauvoo shall make and continue the most complete submission to the laws of the state, and the process of the courts and justices of the peace. In the particular case now under consideration, I require any and all of you who are or shall be accused to submit yourselves to be arrested by the same constable, by virtue of the same warrant and be tried before the same magistrate whose authority has heretofore been resisted. Nothing short of this can vindicate the dignity of violated law and allay the just excitement of the people. I am anxious to preserve the peace. A small indiscretion may bring on a war. The whole country is now up in arms, and a vast number of people are ready to take the matter into their own hands. Such a state of things might force me to call out the militia to prevent a civil war. And such is the excitement of the country that I fear the militia, when assembled, would be beyond legal control. You are wrong in the first instance, and I can call out no portion of the militia for your defense until you submit to the law. You have made it necessary that a _posse_ should be assembled to execute legal process; and that _posse,_ as fast as it assembles is in danger of being imbued with the mobocratic spirit. If you, by refusing to submit, shall make it necessary to call out the militia, I have great fears that your city will be destroyed, and your people many of them exterminated. You know the excitement of the public mind. Do not tempt it too far. A very little matter may do a very great injury; and if you are disposed to continue the causes of excitement and render a force necessary to coerce submission, I would say that your city was built, as it were, upon a keg of powder which a very little spark may explode. It is my intention to do all I can to preserve the peace, and even, if obliged, to call the militia to prosecute the war so as not to involve the innocent and comprehend all in the same punishment. But excitement is a matter which grows very fast upon men when assembled. The {537} affair, I much fear, may assume a revolutionary character, and the men may disregard the authority of their officers. I tell you plainly that if no such submission is made as I have indicated. I will be obliged to call out the militia; and if a few thousand will not be sufficient, many thousands will be. I sincerely hope that your people may do nothing which will make such a proceeding necessary. I hope also that they will be well-disposed to co-operate with me in allaying the excitement of the public mind. Immediately discharge such persons as you have under martial law. Let them go without molestation. Abstain from all injury to private property. Let people go where they please without swearing them first to take no part against you. All such proceedings tend only to inflame the public mind, and raise up ten men disposed to fight you for every one thus foolishly disabled. Your committee assures me that you are sincerely desirous of preserving the peace; and if so, I hope you will co-operate with me in everything necessary to allay the excitement in the minds of the people. The following-named persons are reported to me as being detained against their will by martial law: John A. Hicks, H. O. Norton, A. J. Higbee, John Eagle, P. J. Rolf, Peter Lemon, and T. J. Rolf. It will tend greatly to allay excitement if they shall be immediately discharged and suffered to go without molestation. It is also reported here, and generally believed, (but whether true or not I have not yet learned) that there are many foraging parties abroad from Nauvoo committing depredations upon the cattle and property in the vicinity. These acts, if correctly reported, must absolutely cease immediately, if you expect any person here to have the power to preserve the peace. In case the persons accused should make no resistance to arrest, it will be against orders to be accompanied by others. If it should become necessary to have witnesses on the trials, I will see that such persons shall be duly summoned,_ and I will also guarantee the safety of all such persons as may thus be brought to this place from Nauvoo either for trial or as witnesses for the accused_. If the individuals accused cannot be found when required by the constable it will be considered by me as an equivalent to a refusal to be arrested, and the militia will be ordered accordingly. I am, gentlemen, with great respect, your obedient servant, THOMAS FORD, Governor and Commander-in-Chief. To which I wrote the following answer: {538} _Letter: Joseph Smith to Governor Ford--Defending the action of the City Council in the "Expositor" Affair_. NAUVOO, June 22nd, 1844, 12 o'clock p.m. _To His Excellency, Thomas Ford_: SIR.--Yours of this date is received by Messrs. Taylor and Bernhisel. A part of the same delegation, Mr. Woodworth, who was detained yesterday, started for Carthage at 12 noon, this date, who, we perceive, had not arrived at your last date. Some documents conveyed by him would tend to counteract some of the views expressed in your Excellency's communication, and we feel confident, if all the facts could be before your Excellency, you would have come to different conclusions. Our "insisting to be accountable only before our own Municipal Court," is totally incorrect. We plead a _habeas corpus_ as a last resort to save us from being thrown into the power of the mobocrats, who were then threatening us with death, and it was with great reluctance we went before the Municipal Court, on account of the prejudice which might arise in the minds of the unbiased; and we did not petition for a _habeas corpus_ until we had told the constable that on our lives we dare not go to Carthage for trial, and plead with him to go before any county magistrate he pleased in our vicinity, (which occurrence is common in legal proceedings) and not a member of our society, so that our lives might be saved from the threats thus already issued against us. The press was declared a nuisance under the authority of the charter as written in 7th section of Addenda, the same as in the Springfield charter, so that if the act declaring the press a nuisance was unconstitutional: we cannot see how it is that the charter itself is not unconstitutional, and if we have erred in judgment, it is an official act, and belongs to the Supreme Court to correct it, and assess damages _versus_ the city to restore property abated as a nuisance. If we have erred in this thing, we have done it in good company, for Blackstone on "Wrongs," asserts the doctrine that scurrilous prints may be abated as nuisances. As to martial law, we truly say that we were obliged to call out the forces to protect our lives; and the Constitution guarantees to every man that privilege; and our measures were active and efficient, as the necessity of the case required; but the city is and has been continually under the special direction of the marshal all the time. No person, to our knowledge, has been arrested only for violation of the peace, and those some of our own citizens, all of whom we believe are now discharged. {539} And if any property has been taken for public benefit without a compensation, or against the will of the owner, it has been done without our knowledge or consent, and when shown shall be corrected, if the people will permit us to resume our usual labors. If we "have committed a gross outrage upon the laws and liberties of the people," as your Excellency represents, we are ready to correct that outrage when the testimony is forthcoming. All men are bound to act in their sphere on their own judgment, and it would be quite impossible for us to know what your Excellency's judgment would have been in the case referred to; consequently acted on our own and according to our best judgment, after having taken able counsel in the case. If we have erred, we again say we will make all right if we can have the privilege. "The Constitution also provides that the people shall be protected against all unreasonable search and seizure." True. The doctrine we believe most fully, and have acted upon it; but we do not believe it unreasonable to search so far as it is necessary to protect life and property from destruction. We do not believe in the "union of legislative and judicial power," and we have not so understood the action of the case in question. Whatever power we have exercised in the _habeas corpus_ has been done in accordance with the letter of the charter and Constitution as we confidently understood them, and that, too, with the ablest counsel; but if it be so that we have erred in this thing, let the Supreme Court correct the evil. We have never gone contrary to constitutional law, so far as we have been able to learn it. If lawyers have belied their profession to abuse us, the evil be on their heads. You have intimated that no press has been abated as a nuisance in the United States. We refer your Excellency to Humphrey _versus_ Press in Ohio, who abated the press by his own arm for libel, and the courts decided on prosecution no cause of action. And we do know that it is common for police in Boston, New York, &c., to destroy scurrilous prints: and we think the loss of character by libel and the loss of life by mobocratic prints to be a greater loss than a little property, all of which, life alone excepted, we have sustained, brought upon us by the most unprincipled outlaws, gamblers, counterfeiters, and such characters as have been standing by me, and probably are now standing around your Excellency--namely, those men who have brought these evils upon us. We have no knowledge of men's being sworn to pass our city. And upon receipt of your last message the Legion was disbanded and the city left to your Excellency's disposal. {540} How it could be possible for us now to be tried constitutionally by the same magistrate who first issued the writ at Carthage we cannot see, for the Constitution expressly says no man shall twice be put in jeopardy of life and limb for the same offense; and all you refer to, have been, since the issuance of the_ habeas corpus,_ complied with for the same offense, and trial before Daniel H. Wells, justice of the peace for Hancock county, and, after a full investigation, were discharged. But, notwithstanding this, we would not hesitate to stand another trial according to your Excellency's wish, were it not that we are confident out lives would be in danger. We dare not come. Writs, we are assured, are issued against us in various parts of the country. For what? To drag us from place to place, from court to court, across the creeks and prairies, till some bloodthirsty villain could find his opportunity to shoot us. We dare not come, though your Excellency promises protection. Yet, at the same time, you have expressed fears that you could not control the mob, in which case we are left to the mercy of the merciless. Sir, we dare not come, for our lives would be in danger, and we are guilty of no crime. You say, "It will be against orders to be accompanied by others, if we come to trial." This we have been obliged to act upon in Missouri; and when our witnesses were sent for by the court, (as your honor promises to do) they were thrust into prison, and we left without witnesses. Sir, you must not blame us, for "a burnt child dreads the fire." And although your Excellency might be well-disposed in the matter, the appearance of the mob forbids our coming. We dare not do it. We have been advised by legal and high-minded gentlemen from abroad, who came on the boat this evening to lay our grievances before the Federal Government, as the appearance of things is not only treasonable against us, but against the state on the part of Missouri, unless the same has been requested of Governor Ford by the Federal Government. And we suppose your Excellency is well aware by this time that the mass-meetings of the county declared utter extermination of the Mormons, and that the Legion was not called out until complaints were made to the Mayor, and the citizens were afraid of their lives, and losing their confidence in the authorities of the city, and that nothing on the part of the city authorities had been wanting, legally and judiciously, to allay excitement and restore peace. We shall leave the city forthwith to lay the facts before the General Government, and, as before stated, the city is left open and unprotected; and by everything that is sacred, we implore your Excellency to cause our helpless women and children to be protected from mob violence, and let not the blood of innocence {541} cry to heaven against you. We again say, if anything wrong has been done on our part, and we know of nothing, we will make all things right if the Government will give us the opportunity. Disperse the mob, and secure to us our constitutional privileges, that our lives may not be endangered when on trial. I remain most respectfully, your Excellency's humble servant, JOSEPH SMITH, Mayor, and Lieut.-Gen. N. L. {542} CHAPTER XXVII. GOVERNOR FORD'S WRONG VIEWPOINT--ELDER TAYLOR'S ACCOUNT OF THE INTERVIEW WITH THE GOVERNOR AT CARTHAGE--CLOSE OF THE PROPHET'S JOURNAL NARRATIVE OF HIS LIFE. [Sidenote: Gov. Ford's Biased Judgment.] _[Saturday, June 22nd, 1844, continued].--_It appears that the Governor, on arriving at Carthage, ordered the entire mob into service, adopted the lies and misrepresentations circulated against us by our enemies as truth, turned Supreme Court, and decided on the legality of our municipal ordinances and proceedings, which is the business of the judiciary alone. He charges us in his letter, based upon most cursed falsehoods, with violations of law and order, which have never been thought of by us. He treated our delegates very rudely. My communications that were read to him were read in the presence of a large number of our worst enemies, who interrupted the reader at almost every line with, "That's a damned lie!" and "That's a G--d--d lie!" He never accorded to them the privilege of saying one word to him only in the midst of such interruptions as, "You lie like hell!" from a crowd of persons present. These facts show conclusively that he is under the influence of the mob spirit, and is designedly intending to place us in the hands of murderous assassins, and is conniving at our destruction, or else that he is so ignorant and stupid that he does not understand the corrupt and diabolical spirits that are around him. {543} Elder John Taylor gave the following account of his interview with the Governor: _Elder John Taylor's Account of Interview With Governor Ford at Carthage_. After waiting the Governor's pleasure for some time, we had an audience--but such an audience! He was surrounded by some of the vilest and most unprincipled men in creation. Some of them had an appearance of respectability, but many of them lacked even that. Wilson, and, I believe, William Law were there, Foster, Frank and Chauncey Higbee, Mr. Marr, a lawyer from Nauvoo, a mobocratic merchant from Warsaw, Joseph H. Jackson, a number of his associates, and the Governor's secretary--in all fifteen or twenty persons, most of whom were recreant to virtue, honor, integrity and everything that is considered honorable among men. I can well remember the feelings of disgust that I had in seeing the Governor surrounded by such an infamous group, and on being introduced to men of so questionable a character; and had I been on private business, I should have turned to depart, and told the Governor that if he thought proper to associate with such questionable characters, I should beg leave to be excused; but coming, as we did, on public business, we could not of course consult our private feelings. We then stated to the Governor that, in accordance with his request, General Joseph Smith had, in response to his call, sent us to him as a committee of conference; that we were acquainted with most of the circumstances that had transpired in and about Nauvoo lately, and were prepared to give him the information; that, moreover, we had in our possession testimony and affidavits confirmatory of what we should say, which had been forwarded to him by General Joseph Smith; that communications had been forwarded to his Excellency by Messrs. Hunter, James and others, some of which had not reached their destination, but of which we had duplicates with us. We then in brief related an outline of the difficulties, and the course we had pursued from the commencement of the troubles up to the present, and, handing him the documents, respectfully submitted the whole. During our conversation and explanations with the Governor, we were frequently rudely and impudently contradicted by the fellows he had around him, and of whom he seemed to take no notice. He opened and read a number of the documents himself, and as he proceeded he was frequently interrupted by, "That's a lie!" "That's a G-- d--d lie!" "That's an infernal falsehood!" "That's a blasted lie!" &c. {544} These men evidently winced on an exposure of their acts, and thus vulgarly, impudently and falsely repudiated them. One of their number, Mr. Marr, addressed himself several times to me while in conversation with the Governor. I did not notice him until after a frequent repetition of his insolence, when I informed him that my business at that time was with Governor Ford, whereupon I continued my conversation with his Excellency. During the conversation the Governor expressed a desire that Joseph Smith and all parties concerned in passing or executing the city law in relation to the press had better come to Carthage; that however repugnant it might be to our feelings, he thought it would have a tendency to allay public excitement and prove to the people what we professed--that we wished to be governed by law. We represented to him the course we had taken in relation to this matter, our willingness to go before another magistrate other than the Municipal Court, the illegal refusal by the constable, of our request, our dismissal by the Municipal Court, a legally constituted tribunal, our subsequent trial before Esq. Wells at the instance of Judge Thomas (the circuit judge), and our dismissal by him; that we had fulfilled the law in every particular; that it was our enemies who were breaking the law, and, having murderous designs, were only making use of this as a pretext to get us into their power. The Governor stated that the people viewed it differently, and that, notwithstanding our opinions, he would recommend that the people should be satisfied. We then remarked to him that, should Joseph Smith comply with his request, it would be extremely unsafe, in the present excited state of the country, to come without an armed force; that we had a sufficiency of men, and were competent to defend ourselves, but that there might be danger of collision should our forces and those of our enemies be brought in such close proximity. He strenuously advised us not to bring any arms, and pledged his faith as Governor, and the faith of the state, that we should be protected, and that he would guarantee our perfect safety. At the termination of our interview, and previous to our withdrawal, after a long conversation and the perusal of the documents which we had brought, the Governor informed us that he would prepare a written communication for General Joseph Smith, which he desired us to wait for. We were kept waiting for this instrument some five or six hours. About five o'clock in the afternoon we took our departure with not the most pleasant feelings. The associations of the Governor, the spirit that he manifested to compromise with these scoundrels, the {545} length of time that he had kept us waiting, and his general deportment, together with the infernal spirit that we saw exhibited by those whom he admitted to his counsels, made the prospect anything but promising. I had a consultation for a little while with my brother Hyrum, Dr. Richards, John Taylor and John M. Bernhisel, and determined to go to Washington and lay the matter before President Tyler. [1] About 7 p.m. I requested Reynolds Cahoon and Alpheus Cutler to stand guard at the Mansion, and not to admit any stranger inside the house. At sundown I asked O. P. Rockwell if he would go with me a short journey, and he replied he would. [Abraham C. Hodge says that soon after dusk, Joseph called Hyrum, Willard Richards, John Taylor, William W. Phelps, A. C. Hodge, John L. Butler, Alpheus Cutler, William Marks and some others, into his upper room and said, "Brethren, here is a letter from the Governor which I wish to have read." After it was read through Joseph remarked, "There is no mercy--no mercy here." Hyrum said, "No; just as sure as we fall into their hands we are dead men." Joseph replied, "Yes; what shall we do, Brother Hyrum?" He replied, "I don't know." All at once Joseph's countenance brightened up and he said, "The way is open. It is clean to my mind what to do. All they want is Hyrum and myself; then tell everybody to go about their business, and not to collect in groups, but to scatter about. There is no doubt they will come here and search for us. Let them search; they will not harm you in person or property, and not even a hair of your head. We will cross the river tonight, and {546} go away to the West." He made a move to go out of the house to cross the river. When out of doors he told Butler and Hodge to take the _Maid of Iowa,_ (in charge of Repsher) get it to the upper landing, and put his and Hyrum's families and effects upon her; then go down the Mississippi and up the Ohio river to Portsmouth, where they should hear from them. He then took Hodge by the hand and said, "Now, Brother Hodge, let what will come, don't deny the faith, and all will be well."] I told Stephen Markham that if I and Hyrum were ever taken again we should be massacred, or I was not a prophet of God. I want Hyrum to live to avenge my blood, but he is determined not to leave me. [2] Footnotes: 1. "At this juncture the council was interrupted by the withdrawal of President Smith to give an interview to two gentlemen--one of whom was a son of John C. Calhoun--who had arrived at the Mansion and were anxious to meet with the Prophet" (Life of John Taylor, page, 125). Elder Taylor withdrew at a late hour from the council because of great weariness. "Shortly after he [Elder Taylor] retired, however, the Prophet returned, and the informal council meeting was resumed. The project of laying the case before President Tyler was abandoned. Joseph had received an inspiration to go west and all would be well" (Ibid). 2. Here the direct narrative of the Prophet ends; what happened in the next few days of his life occurred under such circumstances as not to permit of his dictating an account of it to his secretary or clerks, as was his custom. Concerning the statement in the text about the Prophet's desire to have Hyrum live, and the purpose of it, Mr. Edward Tullidge, in his _Life of Joseph the Prophet_, gives a different version of it. He states it_: "I want Hyrum to live to lead the Church, but he is determined not to leave me"_ (Tullidge, p. 491). On what authority Mr. Tullidge makes the change is not known; but there is evidence in addition to his statement that the Prophet did desire Hyrum Smith to succeed him in the presidency of the Church, and even "ordained" him to take that place. At the October conference following the martyrdom of the two brothers, President Brigham Young said_: "Did Joseph ordain any man to take his place? He did. Who was it? It was Hyrum. But Hyrum fell a martyr before Joseph did"_ (_Times and Seasons_ Vol. 5, page 683.) {547} CHAPTER XXVIII. THE PROPHET STARTS FOR THE ROCKY MOUNTAINS--THE COUNSEL OF FALSE BRETHREN--THE RETURN TO NAUVOO--THE SURRENDER AND ARRIVAL AT CARTHAGE. _An account of the arrest, imprisonment and martyrdom of President Joseph Smith and Patriarch Hyrum Smith in Carthage jail, Hancock county, Illinois, as collected from the journal kept at the time by Willard Richards and the statements published by John Taylor, Messrs. Reid and Woods and John S. Fullmer, and the writings and statements of Dan Jones, Cyrus H. Wheelock, Stephen Markham and many other persons, who were personally acquainted with the transactions. [1]_--_By the Historian_. [2] [Sidenote: The Warning to Flee to the Rocky Mountains.] _Saturday, June 11, 1844.--_About 9 p.m. Hyrum came out of the Mansion and gave his hand to Reynolds Cahoon, at the same time saying, "A company of men are seeking to kill my brother Joseph, and the Lord has warned him to flee to the Rocky Mountains to save his life. Good-by, Brother Cahoon, we shall see you again." In a few minutes afterwards Joseph came from his family. His tears were flowing fast. He held a handkerchief to his face, and followed after Brother Hyrum without uttering a word. Between 9 and 10 p.m. Joseph, Hyrum and Willard, while waiting on the banks of the river for the skiff, sent {548} for William W. Phelps, and instructed him to take their families to Cincinnati by the second steamboat, arriving at Nauvoo; and when he arrived there to commence petitioning the President of the United States and Congress for redress of grievances, and see if they would grant the Church liberty and equal rights. Joseph then said: "Go to our wives, and tell them what we have concluded to do, and learn their feelings on the subject; and tell Emma you will be ready to start by the second steamboat, and she has sufficient money wherewith to pay the expenses. If you ascertain by tomorrow morning that there is anything wrong, come over the river to Montrose, to the house of Captain John Killien, and there you will learn where we are." About midnight, Joseph, Hyrum and Dr. Richards called for Orrin P. Rockwell at his lodgings, and all went up the river bank until they found Aaron Johnson's boat, which they got into, and started about 2 a. m to cross the Mississippi river. Orrin P. Rockwell rowed the skiff, which was very leaky, so that it kept Joseph, Hyrum and the doctor busy baling out the water with their boots and shoes to prevent it from sinking. [Sidenote: Preparations for the Western Journey.] _Sunday, 23.--_At daybreak arrived on the Iowa side of the river. Sent Orrin P. Rockwell back to Nauvoo with instructions to return the next night with horses for Joseph and Hyrum, pass them over the river in the night secretly, and be ready to start for the Great Basin in the Rocky Mountains. Joseph, Hyrum and Dr. Richards walked up to Captain John Killien's house, where they arrived at sunrise; but he not being at home, they went from thence to Brother William Jordan's. About 9 a.m. Dr. Bernhisel came over the river to visit Joseph; also Reynolds Cahoon, who made some explanations respecting Governor Ford's letter. [Sidenote: Arrival of Constable's _Posse_.] Early in the morning a _posse_ arrived in Nauvoo to {549} arrest Joseph, but as they did not find him, they started back to Carthage immediately, leaving one man of the name of Yates behind them, who said to one of the brethren that Governor Ford designed that if Joseph and Hyrum were not given up, he would send his troops and guard the city until they were found, if it took three years to do it. [Sidenote: Emma's Message to the Prophet.] At 1 p.m. Emma sent over Orrin P. Rockwell, requesting him to entreat of Joseph to come back. Reynolds Cahoon accompanied him with a letter which Emma had written to the same effect, and she insisted that Cahoon should persuade Joseph to come back and give himself up. When they went over they found Joseph, Hyrum and Willard in a room by themselves, having flour and other provisions on the floor ready for packing. Reynolds Cahoon informed Joseph what the troops intended to do, and urged upon him to give himself up, inasmuch as the Governor had pledged his faith and the faith of the state to protect him while he underwent a legal and fair trial. Reynolds Cahoon, Lorenzo D. Wasson and Hiram Kimball accused Joseph of cowardice for wishing to leave the people, adding that their property would be destroyed, and they left without house or home. Like the fable, when the wolves came the shepherd ran from the flock, and left the sheep to be devoured. To which Joseph replied, "If my life is of no value to my friends it is of none to myself." [Sidenote: Consultation with Rockwell.] Joseph said to Rockwell, "What shall I do?" Rockwell replied, "You are the oldest and ought to know best; and as you make your bed, I will lie with you." Joseph then turned to Hyrum, who was talking with Cahoon, and said, "Brother Hyrum, you are the oldest, what shall we do?" Hyrum said, "Let us go back and give ourselves up, and see the thing out." After studying a few moments, Joseph said, "If {550} you go back I will go with you, but we shall be butchered." Hyrum said, "No, no; let us go back and put our trust in God, and we shall not be harmed. The Lord is in it. If we live or have to die, we will be reconciled to our fate." After a short pause, Joseph told Cahoon to request Captain Daniel C. Davis to have his boat ready at half-past five to cross them over the river. Joseph and Hyrum then wrote the following letter: _Letter:--Joseph and Hyrum Smith to Governor Ford--Consenting to go to Carthage_. BANK OF THE RIVER MISSISSIPPI, Sunday, June 23rd, 1844, 2 p.m. _His Excellency Governor Ford_: SIR.--I wrote you a long communication at 12 last night, expressive of my views of your Excellency's communication of yesterday. I thought your letter rather severe, but one of my friends has just come to me with an explanation from the captain of your _posse_ which softened the subject matter of your communication, and gives us greater assurance of protection, and that your Excellency has succeeded in bringing in subjection the spirits which surround your Excellency to some extent. And I declare again the only objection I ever had or ever made on trial by my country at any time, was what I have made in my last letter--on account of assassins, and the reason I have to fear deathly consequences from their hands. But from the explanation, I now offer to come to you at Carthage on the morrow, as early as shall be convenient for your _posse_ to escort us into headquarters, provided we can have a fair trial, not be abused nor have my witnesses abused, and have all things done in due form of law, without partiality, and you may depend on my honor without the show of a great armed force to produce excitement in the minds of the timid. We will meet your _posse,_ if this letter is satisfactory, (if not, inform me) at or neat the Mound, at or about two o'clock tomorrow afternoon, which will be as soon as we can get our witnesses and prepare for trial. We shall expect to take our witnesses with us, and not have to wait a subpoena or part at least, so as not to detain the proceedings, although we may want time for counsel. We remain most respectfully, your Excellency's humble servants, JOSEPH SMITH, HYRUM SMITH. {551} Also wrote to Horace T. Hugins, Esquire: _Letter: Joseph Smith to H. T. Hugins--Engaging Counsel_. NAUVOO, Sunday, June 23, 1844. _H. T. Hugins, Esq_: SIR.--I have agreed to meet Governor Ford at Carthage tomorrow to attend an examination before Justice Morrison, and request your attendance professionally with the best attorney you can bring. I meet the Governor's _posse_ on the Mound at 10 a.m.; in Carthage at 12 noon. Do not fail me, and oblige, Yours respectfully, JOSEPH SMITH. _per_ W. RICHARDS, Clerk. P.S.--Dr. J. R. Wakefield I wish as witness, &c. And also to Dr. J. Wakefield as follows: _Letter: Joseph Smith to J. R. Wakefield Soliciting Latter's Attendance as Witness_. NAUVOO, June 23, 1844. _Dr. J. R. Wakefield_: SIR.--I would respectfully solicit your attendance at court in Carthage tomorrow at 12 noon, as witness in case "State of Illinois on complaint of Francis M. Higbee, _versus_ Joseph Smith and others." Dear sir, do not fail me, and oblige your old friend, JOSEPH SMITH, _per_ WILLARD RICHARDS, Clerk. P. S.--Esq. Hugins and co-partner are expected. We meet the Governor's _posse_ on the Mound at 10 a.m.: at Carthage at 12 noon. Bearer will give particulars. [Sidenote: The Prophet Returns to Nauvoo.] About 4 p.m. Joseph, Hyrum, the Doctor and others started back. While walking towards the river, Joseph fell behind with Orrin P. Rockwell. The other shouted to come on. Joseph replied, "It is of no use to hurry, for we are going back to be slaughtered," and continually expressed himself that he would like to get the people once more together, and talk to them tonight. Rockwell said if that was his wish he would get the people together, and he could talk to them by starlight. {552} It was the strong persuasions of Reynolds Cahoon, Lorenzo D. Wasson and Hiram Kimball, who were carrying out Emma's instructions, that induced Joseph and Hyrum to start back to Nauvoo. They re-crossed the river at half-past five. When they arrived at the Mansion in Nauvoo, Joseph's family surrounded him, and he tarried there all night, giving up the idea of preaching to the Saints by starlight. [Sidenote: Vacillation of Governor Ford.] He sent the letter of this date to Governor Ford by Col. Theodore Turley and Elder Jedediah M. Grant, who carried it to Carthage, where they arrived about 9 p.m. They gave the letter to Governor Ford, who first agreed to send a _posse_ to escort General Smith in safety to Carthage. Immediately afterwards Mr. Skinner came in and made a very bitter speech to the Governor, in which Wilson Law and Joseph H. Jackson joined, telling him naught but lies, which caused Elder Grant to ask if messengers to him were to be insulted in that manner. The Governor treated them coldly, and rescinded his previous promise, and refused to send or allow an escort to go with Joseph, as he said it was an honor not given to any other citizen. He would not allow the messengers to stay in Carthage through the night, but ordered them to start at 10 o'clock, and return to Nauvoo with orders for General Smith to be in Carthage at 10 o'clock tomorrow morning without an escort; and he threatened that if General Smith did not give himself up at that time, that Nauvoo would be destroyed and all the men, women and children that were in it. Messrs. Grant and Turley immediately started; but on account of their horses being wearied, they did not arrive in Nauvoo until about four a.m. of the 24th, when they went to General Smith to report to him the state of excitement in Carthage. He would not hear one word of the warning, as he was determined to go to Carthage and give himself up to the Governor. {553} At night Joseph conversed with Captain Anderson, who reported that the mob at Warsaw had stopped his boat, and threatened to fire into her with his cannon. He gave the following certificate: _Certificate: Captain Anderson--on Retention of People in Nauvoo_. NAUVOO, June 23rd, 1844. This is to certify that on Tuesday morning last, I stated to General Joseph Smith that the number of passengers leaving that day might produce the effect on the public mind that they were afraid of being attacked, and prove injurious; and I further observed, in order to preserve peace and good order, that it would be better to use his endeavors to retain those in the city until the excitement should abate. GEORGE C. ANDERSON, Captain steamer _Osprey_. Joseph received the following letter: _Letter: Ed. Johnston to Joseph Smith--About Counsel_. Sunday Evening, June 23rd, 1844. _General Joseph Smith_: SIR.--I have this moment received your favor of this day per the hands of Mr. Adams. I regret to say, in reply, that I am now awaiting every moment a boat for St. Louis, whither my business requires me to go, and which, of course will deter me from acceding to your request. I have introduced Mr. Adams to a friend who is entirely competent to do full justice to your cause. In great haste, yours respectfully, ED. JOHNSTON. FORT MADISON, IOWA. [Sidenote: Preparations for Going to Carthage.] Preparations are making for an early start tomorrow morning for Carthage. Joseph gave directions to gather some horses for the purpose of carrying him and his friends to Carthage tomorrow. Although the Governor has threatened to send his troops into the city, none have appeared as yet. [Sidenote: Defendants in the _Expositor_ Case.] _Monday, 24.--_Francis M. Higbee having sworn out a writ before Thomas Morrison, a justice of the peace at {554} Carthage on the 11th instant, against Joseph Smith, Hyrum Smith, Samuel Bennet, John Taylor, William W. Phelps, John P. Greene, Stephen C. Perry, Dimick B. Huntington, Jonathan Dunham, Stephen Markham, William W. Edwards, Jonathan Holmes, Jesse P. Harmon, John Lytle, Joseph W. Coolidge, David Harvey Redfield, Orrin P. Rockwell and Levi Richards for riot, in destroying the _Nauvoo Expositor_ press, the property of William and Wilson Law and others, on the 10th instant, and Governor Ford having sent word by the _posse_ that those eighteen persons should be protected by the militia of the state, they, upon the assurance of that pledge at half-past six a.m. started for Carthage, Willard Richards, Dan Jones, Henry G. Sherwood, Alfred Randall, James Davis, Cyrus H. Wheelock, A. C. Hodge and several other brethren, together with James W. Woods as counsel, accompanying them. [Sidenote: Incidents _en route_ for Carthage.] When they arrived at the top of the hill, Joseph sent Rockwell with a horse for Dr. Southwick, a Southern gentleman who had been staying some days at the Mansion, and who wished General Joseph Smith to buy considerable property in Texas; but Ed. Bonny took possession of the horse, so that Dr. Southwick could not then go. Joseph paused when they got to the Temple, and looked with admiration first on that, and then on the city, and remarked, "This is the loveliest place and the best people under the heavens; little do they know the trials that await them." As he passed out of the city, he called on Daniel H. Wells, Esq., who was unwell, and on parting he said, "Squire Wells, I wish you to cherish my memory, and not think me the worst man in the world either." [Sidenote: Meeting with Captain Dunn.] At ten minutes to 10 a.m. they arrived at Albert G. Fellows' farm, four miles west of Carthage, where they met Captain Dunn with a company of about sixty mounted militia, on seeing which Joseph said, "Do not be alarmed, brethren, for they {555} cannot do more to you than the enemies of truth did to the ancient Saints--they can only kill the body." The company made a halt, when Joseph, Hyrum and several others went into Fellows' house with Captain Dunn, who presented an order from Governor Ford for all the state arms in possession of the Nauvoo Legion, which Joseph immediately countersigned. [Sidenote: A Pathetic Prophecy.] Henry G. Sherwood went up to Joseph and said, "Brother Joseph, shall I return to Nauvoo and regulate about getting the arms and get the receipts for them?" Joseph inquired if he was under arrest, or expected to be arrested. Sherwood answered "No," when Joseph directed him to return ahead of the company, gather the arms and do as well as he could in all things. Joseph then said to the company who were with him, _"I am going like a lamb to the slaughter, but I am calm as a summer's morning. I have a conscience void of offense toward God and toward all men. If they take my life I shall die an innocent man, and my blood shall cry from the ground for vengeance, and it shall be said of me 'He was murdered in cold blood!'"_ He then said to Father Sherwood, "Go, and God bless you." Sherwood then rode as swiftly as he could to Nauvoo. Esquire Woods left the company there, and continued his journey to Carthage. This order for the delivery of the state arms was evidently designed to drive the citizens of Nauvoo to desperation, so that in the heat of their indignation they might commit some overt act which the Governor could construe into treason, and thus have a shadow of excuse for his mob militia to destroy the Mormons. [Sidenote: Dunn's Request that the Prophet Return to Nauvoo:] Captain Dunn requested the company to return to Nauvoo to assist in collecting the arms, and pledged his word as a military man, that Joseph and his friends should be protected even if it were at the expense of his own life, {556} and his men responded to the pledge by three cheers. Captain Dunn, no doubt feared that the order of the Governor would excite the inhabitants of Nauvoo beyond endurance, and therefore chose to depend on the well-known integrity of General Smith than to risk the chances of exciting the feelings of a much-abused people. At the same time Joseph sent a messenger to the Governor with the following letter: _Letter: Joseph Smith to Governor Ford--Explaining his Return to Nauvoo_. FOUR MILES WEST OF CARTHAGE MOUND, HANCOCK COUNTY, ILLINOIS, Monday, 10 o'clock. _His Excellency Governor Ford_: DEAR SIR.--On my way to Carthage to answer your request this morning, I here met Captain Dunn, who has here made known to me your orders to surrender the state arms in possession of the Nauvoo Legion, which command I shall comply with; and that the same may be done properly and without trouble to the state, I shall return with Captain Dunn to Nauvoo, see that the arms are put into his possession, and shall then return to headquarters in his company, when I shall most cheerfully submit to any requisition of the Governor of our state. With all due respect to your Excellency, I remain your obedient servant. JOSEPH SMITH. He also issued the following order: _Order: Joseph Smith to General Dunham--Complying with Governor Ford's Demand for State Arms_. HEADQUARTERS NAUVOO LEGION, Prairie Four Miles West of Carthage, June 24th, 1844, 10 o'clock and 10 minutes. _To Major-General Jonathan Dunham and all commissioned and non-commissioned officers and privates of the Nauvoo Legion_: You are hereby ordered to comply strictly with the within order of the Commander-in-Chief, Governor Ford. JOSEPH SMITH. Lieut.-Gen. Nauvoo Legion. {557} And requested that the state arms should be taken to the Masonic Hall without delay. [Sidenote: Messenger Sent to Carthage.] Hyrum then said to Abram C. Hodge, "You go on into Carthage and see what is going on, and hear what is said on this matter." Joseph and his company then returned with Captain Dunn, and arrived in Nauvoo at half-past two p.m. When Hodge arrived at Carthage, he met with Rev. Mr. Dodge, who had some time previously been very kindly treated by Hyrum. He warned Hodge that as sure as Joseph and Hyrum came to Carthage, they would be killed. Hodge also saw Hamilton, the innkeeper, who, pointing to the Carthage Greys, said, "Hodge, there are the boys that will settle you Mormons." Hodge replied, "We can take as many men as there are there out of the Nauvoo Legion, and they would not be missed." [Sidenote: Surrender of State Arms.] When the fact of the order for the state arms was known in Nauvoo, many of the brethren looked upon it as another preparation for a Missouri massacre, nevertheless, as Joseph requested that it should be complied with, they very unwillingly gave up the arms. About 6 p.m., when all the states' arms were collected, and the company were ready to start, Captain Dunn and Quartermaster-General Buckmaster made a short speech, expressing their gratitude at the peaceable conduct of the citizens of Nauvoo, and that while they thus conducted themselves they would protect them. It appears that Governor Ford feared that the Nauvoo Legion, although disbanded, might avenge any outrage that might hereafter be committed on the persons of their leaders, and so thought he had better disarm them as he had previously disbanded them; yet the mob was suffered to retain their portion of the state's arms, even when within a half-day's march of Nauvoo, and they in a threatening and hostile attitude, while the Nauvoo Legion had not {558} evinced the least disposition whatever, except to defend their city in case it should be attacked; and they had not set a foot outside the limits of the corporation. [Sidenote: The Prophet's Farewell to his Family.] Joseph rode down home twice to bid his family farewell. He appeared solemn and thoughtful, and expressed himself to several individuals that he expected to be murdered. There appeared no alternative but that he must either give himself up, or the inhabitants of the city would be massacred by a lawless mob under sanction of the Governor. [Sidenote: Looking Back-Sadness.] The company (about fifteen) then started again for Carthage, and when opposite to the Masonic Hall, Joseph said, "Boys, if I don't come back, take care of yourselves; I am going like a lamb to the slaughter." When they passed his farm he took a good look at it, and after they had passed it, he turned round several times to look again, at which some of the company made remarks, when Joseph said: "If some of you had got such a farm and knew you would not see it any more, you would want to take a good look at it for the last time." When they got to the edge of the woods near Nauvoo, they met A. C. Hodge returning from Carthage. He reported to Hyrum what he had heard in Carthage, told him what his feelings were and said, "Brother Hyrum, you are now clear, and if it was my duty to counsel you, I would say, do not go another foot, for they say they will kill you, if you go to Carthage," but as other persons gathered around, nothing further was said. About this time Joseph received the following letter: _Letter: Messrs. Reid and Woods to Joseph Smith--Documents for Defense_. CARTHAGE, 5 o'clock p.m. _General Joseph Smith_: DEAR SIR.--In accordance with previous arrangements with Elder Adams, I am here at your service; and it will be necessary for us to have, on the examination here before the justice, a certified copy of the city ordinance for the destruction of the _Expositor_ press, or a copy {559} which has been published by authority. We also wish the original order issued by you to the marshal for the destruction of said press, and such witnesses as may be necessary to show by whom the press was destroyed, and that the act was not done in a riotous or tumultuous manner. Yours respectfully, H. T. REID. DEAR SIR.--I concur fully as to the above, and will add, from an interview with Governor Ford, you can, with the utmost safety, rely on his protection, and that you will have as impartial an investigation as could be expected from those opposed to you. The excitement is much allayed, and your opponents (those who wish to make capital out of you) do not want you to come to Carthage. Mr. Johnson has gone east, and that will account for Mr. Reed being here. Respectfully, your obedient servant, JAMES W. WOOD. CARTHAGE, 24th June, 1844. [Sidenote: The Prophet's Arrival at Carthage.] The company arrived at Fellows' house, four miles west of Carthage, about 9 p.m., where they stopped about half an hour, and partook of such refreshments as they had brought with them. Captain Dunn and his company of mounted militia, returning with the state arms from Nauvoo, joined them here, and escorted them into Carthage, where they arrived at five minutes before 12 at night, and went to Hamilton's tavern. While passing the public square many of the troops, especially the Carthage Greys, made use of the following expressions, which were re-echoed in the ears of the Governor and hundreds of others, "Where is the damned prophet?" "Stand away, you McDonough boys, and let us shoot the damned Mormons." "G--d--you, old Joe, we've got you now." "Clear the way and let us have a view of Joe Smith, the prophet of God. He has seen the last of Nauvoo. We'll use him up now, and kill all the damned Mormons." The rear platoon of the Carthage Greys repeatedly threw their guns over their heads in a curve, so that the bayonets struck the ground with the breech of their guns upward, when {560} they would run back and pick them up, at the same time whooping, yelling, hooting and cursing like a pack of savages. [Sidenote: The Governor Pacifies the Mob.] On hearing the above expressions, the Governor put his head out of the window and very fawningly said, "I know your great anxiety to see Mr. Smith, which is natural enough, but it is quite too late tonight for you to have the opportunity; but I assure you, gentlemen, you shall have that privilege tomorrow morning, as I will cause him to pass before the troops upon the square, and I now wish you, with this assurance, quietly and peaceably to return to your quarters." When this declaration was made, there was a faint "Hurrah for Tom Ford," and they instantly obeyed his wish. [Sidenote: The Apostates at Carthage.] There was a company of apostates also quartered at Hamilton's hotel--namely William and Wilson Law, the Higbees and Fosters, Augustine Spencer, Henry O. Norton, John A. Hicks, (formerly president of the Elder's quorum) and others. Hicks stated to C. H. Wheelock that it was determined to shed the blood of Joseph Smith by not only himself, but by the Laws, Higbees, Fosters, Joseph H. Jackson, and many others, whether he was cleared by the law or not. Jackson talked freely and unreservedly on that subject, as though he were discoursing upon the most common occurrence of his life. Said he, you will find me a true prophet in this respect. Wheelock told Ford what Hicks had said, but he treated it with perfect indifference, and suffered Hicks and his associates to run at liberty and mature their murderous plans. A writ was also issued by Robert F. Smith against Joseph W. Coolidge on complaint of Chauncey L. Higbee, charging him with the illegal detention of Charles A. Foster. Footnotes: 1. This is the title of the first _Compilation of Data_ as it appears in the _Millennial Star,_ Vol. XXIV, p. 332. A _Second Compilation_ was made by the Church Historian, extending from the 22nd of June to the 8th of August, 1844, at which time the Twelve were accepted for the time as the Presiding Council of the Church; and the claims of Sidney Rigdon rejected. 2. George A. Smith was the Historian from 1854 to 1875. Consequently this Compilation was made under his supervision. {561} CHAPTER XXIX. ARREST OF JOSEPH AND HYRUM SMITH ON A CHARGE OF TREASON--FALSE IMPRISONMENT--ELDER TAYLOR'S PROTEST--FALSE IMPRISONMENT. [Sidenote: The Governor's Pledge of Protection.] _Tuesday, June 25, 1844.--_This morning the prisoners voluntarily surrendered themselves to the constable, Mr. Bettisworth, who held the writ against them. The Governor was at headquarters in person, and had pledged his own faith and the faith of the state of Illinois, that the Smiths and other persons should be protected from personal violence, and should have a fair and impartial trial, if they would surrender themselves to be dealt with according to law. During the Governor's stay in Carthage, he repeatedly expressed to the legal counselors of the Smiths his determination to protect the prisoners, and to see that they should have a fair and impartial examination. [Sidenote: The Arrest for Treason.] At 8 a.m. President Smith had an interview with William G. Flood of Quincy, U. S. Receiver of Public Moneys. While in conversation with him, Constable David Bettisworth arrested Joseph for treason against the state of Illinois, with the following writ, which had been granted on the oath of Augustine Spencer: _Writ of Arrest on the Charge of Treason--Joseph Smith_. STATE OF ILLINOIS, CITY OF NAUVOO. ss _The people of the State of Illinois, to all sheriffs, coroners and constables of said state greeting_: Whereas complaint has been made before me, one of the justices of {562} the peace in and for said county aforesaid, upon the oath of Augustine Spencer, that Joseph Smith, late of the county aforesaid, did, on or about the nineteenth day of June. A. D. 1844, at the county and state aforesaid, commit the crime of treason against the government and people of the State of Illinois aforesaid. These are therefore to command you to take the said Joseph Smith if he be found in your county, or if he shall have fled, that you pursue after the said Smith into another county within this state, and take and safely keep the said Joseph Smith, so that you have his body forthwith before me to answer the said complaint and be further dealt with according to law. [Seal] Given under my hand and seal this 24th day of June, A. D. 1844. R. F. SMITH, J. P. Hyrum Smith was also arrested at the same time for treason on the same writ, granted on the affidavit of Henry O. Norton: _Writ of Arrest for Treason--Hyrum Smith_. STATE OF ILLINOIS, HANCOCK COUNTY. ss _The people of the State of Illinois, to all sheriffs, coroners and constables, greeting_: Whereas complaint has been made before me, one of the justices of the peace, in and for the county of Hancock, upon the oath of one Henry O. Norton, that one Hyrum Smith, late of the county of Hancock and state of Illinois, did, on the 19th day of June, 1844, commit the crime of treason against the government and people of the state of Illinois aforesaid. These are therefore to command you to take the body of the said Hyrum Smith, if he be found in your county, or if he shall have fled that you pursue after the said Hyrum Smith into any county within this state, and take and safely keep the said Hyrum Smith, so that you have his body forthwith before me, to answer unto the said complaint, and be further dealt with according to law. [Seal] Given under my hand and seal, this 24th day of June. 1844. R. F. SMITH, J. P. [Sidenote: Governor Ford's Speech to the Troops.] _8:30 a.m.--_Governor Ford called all the troops and ordered them to form a hollow square on the public ground near the Court House; and when formed, he {563} mounted an old table, and addressed them in a most inflammatory manner, exciting the feelings of indignation against Generals Joseph and Hyrum Smith which were already burning in their breasts, occasioned by the falsehoods and misrepresentations that were in circulation, giving his assent and sanction to the rumors that had gathered them together, and stating that although they were dangerous men in the community, and guilty of all that they might have alleged against them, still they were in the hands of the law, which must have its course. He continued speaking twenty or thirty minutes. [Sidenote: The Prophet's Request for an Interview with Gov. Ford.] _9:15 a.m.--_The Governor came in and invited Joseph to walk with him through the troops. Joseph solicited a few moments, private conversation with him, which the Governor refused. While refusing, the Governor looked down at his shoes, as though he was ashamed. They then walked through the crowd with Brigadier-General Miner R. Deming and Dr. Richards, to General Deming's quarters. The people appeared quiet until a company of Carthage Greys flocked around the doors of General Deming in an uproarious manner, of which notice was sent to the Governor. In the meantime the Governor had ordered the McDonough troops to be drawn up in line for Joseph and Hyrum to pass in front of them, they having requested that they might have a clear view of the Generals Smith. Joseph had a conversation with the Governor for about ten minutes, when he again pledged the faith of the state that he and his friends should be protected from violence. Robinson, the postmaster, said, on report of martial law being proclaimed in Nauvoo, he had stopped the mail and notified the Postmaster-General of the state of things in Hancock county. [Sidenote: The Prophet Presented to the Troops.] From the General's quarters Joseph and Hyrum went in front of the lines, in a hollow square of a company of {564} Carthage Greys. At seven minutes before ten they arrived in front of the lines, and passed before the whole, Joseph being on the right of General Deming, and Hyrum on his left, Elders Richards, Taylor and Phelps following. Joseph and Hyrum were introduced by the Governor about twenty times along the line, as General Joseph Smith and General Hyrum Smith, the Governor walking in front on the left. The Carthage Greys refused to receive them by that introduction, and some of the officers threw up their hats drew their swords and said they would introduce themselves to the damned Mormons in a different style. The Governor mildly entreated them not to act so rudely, but their excitement increased. The Governor, however, succeeded in pacifying them by making a speech, and promising them that they should have "full satisfaction." General Smith and party returned to their lodgings at five minutes past ten. [Sidenote: Revolt of the Carthage Greys.] _10:30.--_News reached Joseph at the hotel that the Carthage Greys had revolted, and were put under guard by General Deming. Joseph told all his friends to stay in the two rooms occupied by them in the hotel. _10:50.--_Quietness was apparently restored among the Carthage Greys. _11:15.--_News arrived that the Warsaw troops were near Carthage, and had come of their own accord. Mr. Prentice, U. S. Marshal for Illinois, called to see Joseph. [Sidenote: Threats of Apostates to Plunder Nauvoo.] _12 minutes before 1.--_Intelligence was given to Joseph that the Laws, Higbees, Fosters and others, were going to Nauvoo to plunder. To Governor called at the door with some gentlemen, when Joseph informed him of what he had heard, and requested him to send a guard to protect the city of Nauvoo. Willard Richards wrote a letter to his wife. {565} _1:30 p.m.--_After dinner, Mark Aldrich of Warsaw called to see Joseph. _2:30.--_The Governor communicated that he had ordered Captain Singleton with a company of men from McDonough county, to march to Nauvoo to co-operate with the police in keeping the peace; and he would call out the Legion, if necessary. Joseph wrote to Emma as follows: _Letter: The Prophet to Emma Smith--Governor Ford Going to Nauvoo_. CARTHAGE, June 25th, 1844. 2:30 o'clock p.m. DEAR EMMA.--I have had an interview with Governor Ford, and he treats us honorably. Myself and Hyrum have been again arrested for treason because we called out the Nauvoo Legion; but when the truth comes out we have nothing to fear. We all feel calm and composed. This morning Governor Ford introduced myself and Hyrum to the militia in a very appropriate manner, as General Joseph Smith and General Hyrum Smith. There was a little mutiny among the Carthage Greys, but I think the Governor has and will succeed in enforcing the laws. I do hope the people of Nauvoo will continue pacific and prayerful. Governor Ford has just concluded to send some of his militia to Nauvoo to protect the citizens, and I wish that they may be kindly treated. They will co-operate with the police to keep the peace. The Governor's orders will be read in the hearing of the police and officers of the Legion, as I suppose. _3 o'clock.--_The Governor has just agreed to march his army to Nauvoo, and I shall come along with him. The prisoners, all that can, will be admitted to bail. I am as ever, JOSEPH SMITH. EMMA SMITH. [Sidenote: The Prophet's Warning to Rockwell.] Joseph also sent a message to Orrin P. Rockwell not to come to Carthage, but to stay in Nauvoo, and not to suffer himself to be delivered into the hands of his enemies, or to be taken a prisoner by any one. It was reported by Israel Barlow that he had heard resolutions of the Warsaw troops read, to the effect that they would return to Warsaw at 3 p.m., then go to Golden's Point on Thursday, and thence to Nauvoo. [Sidenote: The Prophet's Interview with Militia Officers.] {566} Several of the officers of the troops in Carthage, and other gentlemen, curious to see the Prophet, visited Joseph in his room. General Smith asked them if there was anything in his appearance that indicated he was the desperate character his enemies represented him to be; and he asked them to give him their honest opinion on the subject. The reply was, "No, sir, your appearance would indicate the very contrary, General Smith; but we cannot see what is in your heart, neither can we tell what are your intentions." To which Joseph replied, "Very true, gentlemen, you cannot see what is in my heart, and you are therefore unable to judge me or my intentions; but I can see what is in your hearts, and will tell you what I see. I can see that you thirst for blood, and nothing but my blood will satisfy you. It is not for crime of any description that I and my brethren are thus continually persecuted and harassed by our enemies, but there are other motives, and some of them I have expressed, so far as relates to myself; and inasmuch as you and the people thirst for blood, I prophesy, in the name of the Lord, that you shall witness scenes of blood and sorrow to your entire satisfaction. Your souls shall be perfectly satiated with blood, and many of you who are now present shall have an opportunity to face the cannon's mouth from sources you think not of; and those people that desire this great evil upon me and my brethren, shall be filled with regret and sorrow because of the scenes of desolation and distress that await them. They shall seek for peace, and shall not be able to find it. Gentlemen, you will find what I have told you to be true." [Sidenote: Law Cannot Reach Them--Powder and Ball Must.] _12 minutes to 4.--_Report came to Joseph that William and Wilson Law, Robert D. Foster, Chauncey L. Higbee and Francis M. Higbee had said _that there was nothing against these men; the law could not reach them but powder and ball would,_ and they should not go out of Carthage alive. [Sidenote: Arraigned on the _Expositor_ Affair.] {567} Joseph, Hyrum and thirteen others, were taken before Robert F. Smith, a justice of the peace residing in Carthage (he being also captain of the Carthage Greys) on the charge of riot destroying the printing press of the _Nauvoo Expositor_. It is worthy of notice here, that when the defendants went before Esquire Wells, the prosecution objected, and insisted that they should be taken before the justice who issued the writ--viz., Thomas Morrison, and that Governor Ford had also stated in his letter to General Joseph Smith that he must go before the justice in Carthage who issued the writ. But when the prosecution had the defendants in their own power in Carthage, they could then ride over their own objections by taking them before another justice, who was known to be a greater enemy to the defendants than Justice Morrison, and moreover, before one who was not only a justice of the peace, but also the Military commander of a company of Carthage Greys, who had already been arrested for mutiny. Chauncey L. Higbee, one of the prosecutors, moved an adjournment. H. T. Reid and James W. Woods on behalf of the defendants, objected to an adjournment, and said that the court was not authorized to take recognizance without their acknowledging their guilt, or having witnesses to prove it, and we admit the press was destroyed by order of the Mayor, it having been condemned by the City Council as a nuisance. They read law to show that justices could not recognize without admission of guilt, and offered to give bail. Mr. Reid stated that the law quoted by the prosecution belonged to civil, not criminal cases. The prosecution insisted to have a commission of the crime acknowledged. [Sidenote: Prophet_ et. al_. Bound over to Circuit Court.] After a good deal of resistance on the part of the prosecution, court asked if the parties admitted that there was {568} sufficient cause to bind over, and the counsel for the defense admitted there was, and offered to enter into cognizance in the common form, in order to prevent, if possible, any increase of excitement. [Sidenote: The Sureties for the Prophet.] _5 p.m.--_Court acknowledged the admission and ordered recognizances, whereupon Joseph Smith, Hyrum Smith, John Taylor, William M. Phelps, John P. Greene, Stephen C. Perry, Dimick B. Huntington, Jonathan Dunham, Stephen Markham, Jonathan H. Holmes, Jesse P. Harmon, John Lytle, Joseph W. Coolidge, David Harvey Redfield, and Levi Richards gave bonds, with John S. Fullmer, Edward Hunter, Dan Jones, John Benbow, and other unexceptionable sureties, in the sum of $500 for each of the defendants, total $7,500, for their appearance at the next term of the Circuit Court for Hancock county. It was evident that the magistrate intended to overreach the wealth of the defendants and their friends, so as to imprison them for want of bail; but it happened that there was strength to cover the demand, for some of the brethren went security to the full extent of their property; and Justice Smith adjourned his court over, and left the court house without calling on Joseph and Hyrum to answer to the charge of treason, or even intimating to those prisoners, or their counsel that they were expected to enter into an examination that night. Captain Smith, the only magistrate who could grant subpoenas for witnesses, disappeared until a late hour, as if purposely to prevent the appearing of the defendant's witnesses, and in keeping with the conviction expressed by Joseph's enemies the previous day, that the law cannot touch them, but that powder and bail will. [Sidenote: Another Warrant Sought--Daniel's Kingdom and Treason.] _About 6:30 p.m.--_Dan Jones heard Wilson Law, whilst endeavoring to get another warrant against Joseph Smith for treason, declare that while he (Mr. Smith) was once preaching from Daniel 2nd chapter, 44th verse, said that the {569} kingdom referred to was already set up, and that he was the king over it. He also heard Joseph H. Jackson, and other leaders of the mob, declare that they had eighteen accusations against Joseph and as one failed, they would try another to detain him there, and that they had had so much trouble and hazard, and worked so hard in getting him to Carthage, that they would not let him get out of it alive. Jackson pointed to his pistols and said, "The balls are in there that will decide his case." Jones immediately went up stairs to Joseph and informed him what he had heard Jackson say. _About 7:30 p.m.--_Dr. Levi Richards and most of the brethren, after they had signed the bonds, left for Nauvoo when Joseph and Hyrum went into the Governor's room and spoke with him, as Governor Ford had promised them an interview. After a few moments' conversation, the Governor left them to order the captain of the guard to give the brethren some passes. They then went to supper. [Sidenote: Illegal Imprisonment of the Smith Brothers.] _8 p.m.--_Constable Bettisworth appeared at the lodgings of Joseph and Hyrum, and insisted that they should go to jail. Joseph demanded a copy of the mittimus, which was refused. Messrs. Woods and Reid, as counsel, insisted that the prisoners were entitled to be brought before a justice of the peace for examination before they could be sent to jail. The constable, to their surprise, then exhibited the following mittimus: _The False Mittimus_. STATE OF ILLINOIS, HANCOCK COUNTY, ss. _The people of the State of Illinois to the keeper of the jail of said County, Greeting_: Whereas Joseph Smith and Hyrum Smith, of the county aforesaid, have been arrested upon oath of Augustine Spencer and Henry O. Norton, for the crime of treason, and have been brought before me as {570} a justice of the peace in and for the said county, for trial at the seat of justice thereof, which trial has been necessarily postponed by reason of the absence of the material witnesses--to wit, Francis M. Higbee and others. Therefore, I command you, in the name of the people, to receive the said Joseph Smith and Hyrum Smith into your custody in the jail of the county aforesaid, there so remain until discharged by due course of law. [Seal] Given under my hand and seal this 25th day of June, A. D. 1843. (Signed) R. F. SMITH J. P. Joseph remonstrated against such bare-faced, illegal, and tyrannical proceedings, but the constable still insisted that they should go to jail. Lawyer Woods requested the officer to wait until he could see Governor Ford, and was told by Bettisworth that he could only wait five minutes. [Sidenote: Governor Ford Refuses to Interfere with Illegal Proceedings.] Joseph and Hyrum again remonstrated, and the constable waited until about nine o'clock, when they heard by Mr. Wood that the Governor did not think it within the sphere of his duty to interfere, as they were in the hands of the civil law, and therefore he had not the power to stay process, of the due course of law, and that he could not interrupt a civil officer in the discharge of his duty. Governor Ford knew this [proceeding] was illegal, (for he had formerly been an associate-justice of the Supreme Court of the state) and when he was appealed to by Captain Robert F. Smith to know what he must do, as he had found his mittimus as a magistrate was illegal, and therefore that it was a false committal, Governor Ford replied, "You have the Carthage Greys at your command."_ Captain Smith_ therefore commanded his "Greys" to execute and carry into effect his illegal mittimus as a _magistrate,_ thus practically blending the civil and military in the same person at the same time; and the prisoners were violently and illegally dragged to jail without any examination whatever, while his Excellency was in the adjoining room from that from which they {571} were thus taken. So much for his professions that _the law must be executed_. Thus a justice of the peace acting as a military officer also by virtue of his commission as such, orders his command to appear under arms and to incarcerate the prisoners whom he had just before ordered to commit to jail by_ mittimus without having them brought before him for examination;_ and the Governor, having been himself at one time a judge upon the bench, knew and well understood the illegality of the above proceedings. He also well knew that military power and [civil] authority had been used by one and the same person, and yet he, acting at that time as Commander-in-Chief, which gave him the supervision over all his officers, and in fact made him responsible for all their acts and movements, refused to interfere when requested by the prisoners to interpose his authority in their behalf against an illegal civil process, and also refused to countermand the illegal, oppressive and unofficer-like order of one of his captains. Moreover, having taken the oath of office, as Governor of the state of Illinois, he was by virtue of that oath bound to see the laws faithfully executed, and not, as in this instance, see them violated and trodden under foot, and even prompt one of his officers in his lawless course. Thus he violated his solemn pledges and oath of office. [Sidenote: Elder Taylor's Remonstrance with Governor Ford.] Elder John Taylor says, "As I was informed of this illegal proceeding, I went immediately to the Governor and informed him of it; whether he was apprized of it before or not I do not know, but my opinion is that he was. I represented to him the character of the parties who had made oath, the outrageous nature of the charge, the indignity offered to men in the position which they [the prisoners] occupied, and that he knew very well that it was a vexatious prosecution, and that they were not guilty of any such thing." The Governor replied that he was very sorry that the {572} thing had occurred; that he did not believe the charges, but that he thought that the best thing to be done in the premises was to let the law take its course. "I then reminded him that we had come out there at his instance, not to satisfy the law, which we had done before, but the prejudices of the people in relation to the affair of the press; that we had given bonds, which we could not by law be required to do, to satisfy the people at his instance, and that it was asking too much to require gentlemen in their position in life to suffer the degradation of being immured in a jail at the instance of such worthless scoundrels as those who had made this affidavit. "The Governor replied that it was an unpleasant affair, and looked hard, but that it was a matter over which he had no control, as it belonged to the judiciary; that he, as the executive could not interfere with their proceedings, and that he had no doubt but that they would be immediately dismissed. "I told him that we had looked to him for protection from such insults, and that I thought we had a right to do so from the solemn promises he had made to me and Dr. Bernhisel in relation to our coming without a guard or arms; that we had relied upon his faith and had a right to expect him to fulfill his engagements, after we had placed ourselves implicitly under his care, and complied with all his requests, although extra-judicial. "He replied that he would detail a guard, if we required it, and see us protected, but that he could not interfere with the judiciary. "I expressed my dissatisfaction at the course taken, and told him that if we were to be subject to mob rule, and to be dragged contrary to law into prison, at the instance of every infernal scoundrel whose oath could be bought for a dram of whiskey, his protection availed very little, and we had miscalculated his promises. "Seeing there was no prospect of redress from the Governor, I returned to the room and found the Constable, {573} Bettisworth, very urgent to hurry Brothers Joseph and Hyrum to prison, whilst the brethren were remonstrating with him. "At the same time a great rabble was gathered in the streets and around the door, and from the rowdyism manifested, I was afraid there was a design to murder the prisoners on the way to the jail. [Sidenote: Elder Taylor Takes Independent Action.] "Without conferring with any person, my next feeling was to procure a guard, and seeing a man habited as a soldier in the room, I went to him and said, "I am afraid there is a design against the lives of the Messrs. Smith, will you go immediately and bring your captain, and if not convenient, any other captain of a company, and I will pay you well for your trouble." "He said he would, and departed forthwith, and soon returned with his captain, whose name I have forgotten [1] and introduced him to me. "I told him of my fears, and requested him immediately to fetch his company. He departed forthwith, and arrived at the door with them, just as the time that the constable was hurrying the brethren downstairs. "A number of brethren went along, and one or two strangers, and all of us safely lodged in prison, remained there during the night." As Esquire Woods went to the door he met Captain Dunn, with some twenty men, they having come to guard the prisoners in jail. Mr. Woods accompanied Governor Ford to (Captain) Justice Robert F. Smith, who gave as a cause for issuing the warrant of committal, that the prisoners were not personally safe at the hotel. Mr. Woods then requested the Governor to have a company of troops from some other county detailed to guard the jail. [Sidenote: In Carthage Jail.] Captain Dunn, with his company, escorted Joseph and {574} Hyrum Smith from their lodgings, together with Willard Richards, John Taylor, John P. Greene, Stephen Markham, Dan Jones, John S. Fullmer, Dr. Southwick, and Lorenzo D. Wasson, to the jail. Markham had a very large hickory cane, which he called "the rascal-beater." Dan Jones had a smaller walking-stick, and they walked on either side of Joseph and Hyrum, keeping off the drunken rabble, who several times broke through the ranks. They were received by the jailer, Mr. George W. Stigall, and put into the criminal's cell; but he afterwards gave them the debtors' apartment, where the prisoners and their friends had amusing conversations on various interesting subjects, which engaged them till late. Prayer was offered, which made Carthage prison into the gate of heaven for a while. They laid promiscuously on the floor, where they all slept from 11:30 until 6 a.m. of the 26th. Counselor H. T. Reid, in his published statement, writes as follows: "The recitals of the mittimus, so far as they relate to the prisoners, having been brought before the justice for trial, and it there appearing that the necessary witnesses of the prosecution were absent, are wholly untrue, unless the prisoners could have appeared before the justice, without being present in person or by counsel; nor is there any law of Illinois which permits a justice to commit persons charged with crimes to jail, without examination as to the probability of their guilt." Footnotes: 1. This was Captain Dunn, of Augusta township, who had been sent to Nauvoo a few days before to collect the state arms at Nauvoo, and who afterwards escorted the Prophet and his friends into Carthage. {575} CHAPTER XXX. INTERVIEW IN CARTHAGE PRISON BETWEEN GOVERNOR FORD AND THE PROPHET--TAYLOR'S REPORT OF THE INTERVIEW--TESTIMONY TO THE EXISTENCE OF A CARTHAGE CONSPIRACY AGAINST THE PROPHET'S LIFE. _Wednesday, June 26, 1844; 7 a.m.--_Joseph, Hyrum, and the rest of the brethren, took breakfast with Stigall, and were then removed to the room upstairs. Dr. Southwick went to see the Governor. [Sidenote: Messages to the Governor] _At 7:30 a.m.,_ Markham, Wasson, and Jones were severally sent by Joseph with messages to the Governor, but at 8 a.m., got no return. He also sent word to his counsel that he wanted a change of venue to Quincy, Adams County. _At 8 a.m.,_ Joseph and Hyrum had a conversation with the jailor, Mr. Stigall, who said a week last Wednesday the mob were calculating to have made an attack on Nauvoo, and they expected about 9000 persons, but only about 200 came. They had sent runners to Missouri, and all around the counties in Illinois. _At ten minutes past 8 o'clock a.m._ Joseph wrote to Governor Ford, as follows and sent it by Mr. Stigall:-- _Letter--Joseph Smith to Governor Ford--Soliciting an Interview_. CARTHAGE JAIL, June 26, 1844. Ten minutes past 8 a.m. _His Excellency Governor Ford_: SIR.--I would again solicit your excellency for an interview having been much disappointed the past evening. I hope you will not deny me this privilege any longer than your public duties shall absolutely require. {576} We have been committed under a false mittimus, and consequently the proceedings are illegal, and we desire the time may be hastened when all things shall be made right, and we relieved from this imprisonment. Your servant, JOSEPH SMITH. P. S.--Please send an answer per bearer. [Sidenote: Word from Governor Ford.] _At 8:30 a.m.,_ Markham and Jones returned, stating that the Governor said he was taken by surprise last evening, and was very sorry. Was afraid we would think he had forfeited his word about having an interview, that the wrath of the people was about to turn on the head of Jackson, the mob, &c. That the Governor was doing as fast as he could. _Twelve minutes before 9._ Received the following reply on the same sheet:-- "The interview will take place at my earliest leisure to-day. "GOVERNOR FORD." [Sidenote: Consultation with Counsel] _Ten minutes to 9._ Mr. Reid and others arrived at the jail and investigated the merits of the case, and concluded to take a change of venue before Justice Greenleaf, of Augusta, Hancock county, and to send for Dr. James H. Lyon, Col. J. Brewer, Edward Bonney, M. G. Eaton, Dr. Abiathar Williams, Thomas A. Lyne, George J. Adams, Dr. J. M. Bernhisel, Daniel H. Wells, Daniel Spencer, Orson Spencer, Dr. J. R. Wakefield, George P. Stiles, Jonathan Dunham, Albert P. Rockwood, Captain G. C. Anderson, William Marks, Hiram Kimball, Lorenzo D. Wasson, and Samuel Searles, as witnesses. [Sidenote: Interview with Gov. Ford.] _9:27 a.m._ The Governor, in company with Col. Thomas Geddes, arrived at the jail, when a lengthy conversation was entered into in relation to our difficulties; and after some preliminary remarks, at the Governor's request Brother Joseph gave him a general outline of the state of the country, {577} the tumultuous, mobocratic movements of our enemies, the precautionary measures used by himself, (Joseph Smith) the acts of the City Council, the destruction of the press, and the moves of the mob and ourselves up to that time. _The Following Account of this Interview is from the Manuscript History of the Church in the Historian's Office, and not Hitherto Published_. Joseph Smith stated to them [Governor Ford and Col. Geddes] the origin of the difficulty, the facts relating to the _Expositor_ press, the course pursued by the City Council; the legality, as they thought, of their legislation; the pledges that he had made by letter and sent by expresses to his Excellency, that he was willing to satisfy all legal claims in case it should be shown that the City Council had transcended their legal bounds, etc., and that the Legion had been called out for the protection of the city, while it was threatened with immediate hostilities by an infuriated mob, until his Excellency could afford relief, and not for the purpose of invasion. (The Governor seemed to be satisfied that this was the truth, but still he did not interfere in their illegal imprisonment). Joseph adverted to all the leading causes which gave rise to the difficulties under consideration in a brief, but lucid, energetic and impressive manner. The Governor said he was satisfied it was the truth. General Smith then read copies of the orders and proceedings of the City Council of Nauvoo, concerning the destruction of the _Expositor_ press, and of the correspondence forwarded to his Excellency, in relation thereto; and also informed him concerning the calling out of the Legion, and the position they occupied of absolute necessity, not to make war upon, or invade the rights of any portion of the citizens of the State; but it was the _last resort,_ and _only_ defense_, in the absence of executive protection,_ against a large, organized military and mobocratic foe. General Smith reminded his Excellency that the question in dispute [the _Expositor_ case] was a _civil_ matter, and to settle which needed no resort to arms, and that he was ready at any time, and had always been ready to answer any charge that might be preferred against him, either as the Lieutenant General of the Legion, the Mayor of the City, or as a private individual, in any court of justice, which was unintimidated by a mob or military array_, and make all the satisfaction that the law required, if any, etc._ The Governor said he had not called out this force; [i. e., {578} the one then gathered at Carthage] but found it assembled in military array, without his orders, on his arrival at Carthage, and that the laws _must be enforced,_ but that the prisoners must and should be protected, and he again pledged his word, and the faith and honor of the State, that they should be protected. He also stated that he intended to march his forces (that is, those who had assembled for mobocratic purposes; and whom he had mustered into his service) to Nauvoo to gratify_ them,_ and that the prisoners should accompany them, and then return again to attend the trial before the said magistrate, which he said had been postponed for the purpose of making this visit. (John S. Fullmer) Joseph alluded to the coming of Constable Bettisworth when he gave himself up, also to his offer to go before_ any other justice of the peace,_ and called upon some twenty bystanders to witness that he submitted to the writ, but for fear of his life if he went to Carthage he had preferred to go before Esq. Daniel H. Wells, a gentleman of high legal attainments, who is in no way connected with the Mormon Church. Joseph also said that he had sent frequent expresses and letters to the Governor; that Dr. J. R. Wakefield, Dr. J. M. Bernhisel and Mr. Sidney Rigdon also had written letters to the Governor; that he had written another letter to the Governor which was sent on the 15th of June by Mr. James; that he had written again on the 16th of June, enclosing affidavits, and sent them by Messrs. Edward Hunter, Phillip B. Lewis and John Bills. He also read Captain Anderson's certificate of the proceedings of the mob at Warsaw; also his Proclamation, his orders as Lieutenant General to Major General Dunham, the proceedings of the City Council of Nauvoo, and copies of communications forwarded to Springfield; also his letter of the 21st of June which was sent by Dr. Bernhisel, and Mr. John Taylor, and his letter of the 22nd, which was sent by Lucien Woodworth and Squire Woods. Marshal John P. Greene explained about giving passes to persons going in and out of the city, and denied that any arrests had been made. The Governor referred to the trial before Esq. Wells, which did not satisfy the feelings of the people in and about Carthage. The Governor admitted that sufficient time had not been allowed by the posse for the defendants to get ready, or to gather their witnesses, said it can be very safely admitted that your statements are true, and was satisfied now that the people of Nauvoo had acted according to the best of their judgment. Mr. Reid said that it was very evident from the excitement created by Mr. Smith's enemies it would have been unsafe for him to come to Carthage, for under such circumstances he could not have had an impartial trial. {579} The Governor said he came here to enforce the laws on all the people whether Mormons or not; and then expressed his feelings about the destruction of the _Expositor_ press. Joseph spoke of his imprisonment in Missouri, and of the shameful kidnapping of his witnesses, and their being thrust into prison to prevent them from giving their testimony in his favor. Governor Ford spoke of the Constitution. Joseph said we were willing to pay for the press, as he did not want the owners to suffer any loss by it, [i. e. its suppression] neither did he wish such a libelous paper to be published in Nauvoo. As for calling out the Nauvoo Legion, if it was intended to resist the government of the State, it would be treason; but, as they believed, they were endeavoring to defend themselves, and had no such intention as to resist the government--it was all right. The following report is by Elder John Taylor. [1] _Elder John Taylor's Account of Governor Ford's and President Smith's Interview_. _Governor--_General Smith, I believe you have given me a general outline of the difficulties that have existed in the country, in the documents forwarded to me by Dr. Bernhisel and Mr. Taylor; but, unfortunately, there seems to be a discrepancy between your statements and those of your enemies. It is true that you are substantiated by evidence and affidavit, but for such an extraordinary excitement as that which is now in the country, there must be some cause, and I attribute the last outbreak to the destruction of the_ Expositor,_ and to your refusal to comply with the writ issued by Esq. Morrison. The press in the United States is looked upon as the great bulwark of American freedom, and its destruction in Nauvoo was represented and looked upon as a high-handed measure, and manifests to the people a disposition {580} on your part to suppress the liberty of speech and of the press; this, with your refusal to comply with the requisition of a writ, I conceive to be the principal cause of this difficulty, and you are, moreover, represented to me as turbulent and defiant of the laws and institutions of your country. _Gen. Smith.--_Governor Ford, you, sir, as Governor of this State, are aware of the prosecutions and persecutions that I have endured. You know well that our course has been peaceable and law-abiding, for I have furnished this State, ever since our settlement here, with sufficient evidence of my pacific intentions, and those of the people with whom I am associated, by the endurance of every conceivable indignity and lawless outrage perpetrated upon me and upon this people since our settlement here, and you yourself know that I have kept you well posted in relation to all matters associated with the late difficulties. If you have not got some of my communications, it has not been my fault. Agreeably to your orders, I assembled the Nauvoo Legion for the protection of Nauvoo and the surrounding country against an armed band of marauders, and ever since they have been mustered I have almost daily communicated with you in regard to all the leading events that have transpired; and whether in the capacity of mayor of the city; or lieutenant-general of the Nauvoo Legion, I have striven to preserve the peace and administer even-handed justice to all; but my motives are impugned, my acts are misconstrued, and I am grossly and wickedly misrepresented. I suppose I am indebted for my incarceration here to the oath of a worthless man that was arraigned before me and fined for abusing and maltreating his lame, helpless brother. That I should be charged by you, sir, who know better, of acting contrary to law, is to me a matter of surprise. Was it the Mormons or our enemies who first commenced these difficulties? You know well it was not us; and when this turbulent, outrageous people commenced their insurrectionary movements, I made you acquainted with them, officially, and asked your advice, and have followed strictly your counsel in every particular. Who ordered out the Nauvoo Legion? I did, under your direction. For what purpose? To suppress these insurrectionary movements. It was at your instance, sir, that I issued a proclamation calling upon the Nauvoo Legion to be in readiness, at a moment's warning, to guard against the incursions of mobs, and gave an order to Jonathan Dunham acting major-general, to that effect. Am I then to be charged for the acts of others; and because lawlessness and mobocracy abound, am I when carrying out your instructions, to be charged with not abiding the {581} law? Why is it that I must be held accountable for other men's acts? If there is trouble in the country, neither I nor my people made it, and all that we have ever done, after much endurance on our part, is to maintain and uphold the Constitution and institutions of our country, and to protect an injured, innocent, and persecuted people against misrule and mob violence. Concerning the destruction of the press to which you refer, men may differ somewhat in their opinions about it; but can it be supposed that after all the indignities to which we have been subjected outside, that this people could suffer a set of worthless vagabonds to come into our city, and right under our own eyes and protection, vilify and calumniate not only ourselves, but the character of our wives and daughters, as was impudently and unblushingly done in that infamous and filthy sheet? There is not a city in the United States that would have suffered such an indignity for twenty-four hours. Our whole people were indignant, and loudly called upon our city authorities for redress of their grievances, which, if not attended to they themselves would have taken the matter into their own hands, and have summarily punished the audacious wretches, as they deserved. The principles of equal rights that have been instilled into our bosoms from our cradles, as American citizens, forbid us submitting to every foul indignity, and succumbing and pandering to wretches so infamous as these. But, independent of this, the course that we pursued we considered to be strictly legal; for, notwithstanding the insult we were anxious to be governed strictly by law, and therefore convened the City Council; and being desirous in our deliberations to abide law, summoned legal counsel to be present on the occasion. Upon investigating the matter, we found that our City Charter gave us power to remove all nuisances; and, furthermore, upon consulting Blackstone upon what might be considered a nuisance, that distinguished lawyer, who is considered authority, I believe, in all our courts, states, among other things, that a libelous and filthy press may be considered a nuisance, and abated as such. Here, then one of the most eminent English barristers, whose works are considered standard with us, declares that a libelous press may be considered a nuisance; and our own charter, given us by the legislature of this State, gives us the power to remove nuisances; and by ordering that press abated as a nuisance, we conceived that we were acting strictly in accordance with law. We made that order in our corporate capacity, and the City Marshal carried it out. It is possible {582} there may have been some better way, but I must confess that I could not see it. In relation to the writ served upon us, we were willing to abide the consequences of our own acts, but were unwilling, in answering a writ of that kind, to submit to illegal exactions sought to be imposed upon us under the pretense of law, when we knew they were in open violation of it. When that document was presented to me by Mr. Bettisworth, I offered, in the presence of more than 20 persons, to go to any other magistrate, either in our city of Appanoose, or any other place where we should be safe, but we all refused to put ourselves into the power of a mob. What right had that constable to refuse our request? He had none according to law; for you know, Governor Ford, that the statute law in Illinois is, that the parties served with the writ shall go before him who issued it, or some other justice of the peace. Why, then, should we be dragged to Carthage, where the law does not compel us to go? Does not this look like many others of our prosecutions with which you are acquainted? And had we not a right to expect foul play? This very act was a breach of law on his part--an assumption of power that did not belong to him, and an attempt, at least, to deprive us of our legal and constitutional rights and privileges. What could we do under the circumstances different from what we did do? We sued for, and obtained a writ of _habeas corpus_ from the Municipal Court, by which we were delivered from the hands of Constable Bettisworth, and brought before and acquitted by the Municipal Court. After our acquittal, in a conversation with Judge Thomas, although he considered the acts of the party illegal, he advised, that to satisfy the people, we had better go before another magistrate who was not in our Church. In accordance with his advice we went before Esq. Wells, with whom you are well acquainted; both parties were present, witnesses were called on both sides, the case was fully investigated, and we were again dismissed. And what is this pretended desire to enforce law, and these lying, base rumors put into circulation for, but to seek, through mob influence, under pretense of law, to make us submit to requisitions that are contrary to law, and subversive of every principle of justice? And when you, sir, required us to come out here, we came, not because it was legal, but because you required it of us, and we were desirous of showing to you and to all men that we shrunk not from the most rigid investigation of our acts. {583} We certainly did expect other treatment than to be immured in a jail at the instance of these men, and I think, from your plighted faith, we had a right to, after disbanding our own forces, and putting ourselves entirely in your hands; and now, after having fulfilled my part, sir, as a man and an American citizen, I call upon you, Governor Ford, and think I have a right to do so, to deliver us from this place, and rescue us from this outrage that is sought to be practiced upon us by a set of infamous scoundrels. _Gov. Ford--_But you have placed men under arrest, detained men as prisoners, and given passes to others, some of which I have seen. _John P. Greene, City Marshal--_Perhaps I can explain. Since these difficulties have commenced, you are aware that we have been placed under very peculiar circumstance, our city has been placed under a very rigid police guard; in addition to this, frequent guards have been placed outside the city to prevent any sudden surprise, and those guards have questioned suspected or suspicious persons as to their business. To strangers, in some instances, passes have been given, to prevent difficulty in passing those guards. It is some of those passes that you have seen. No person, sir, has been imprisoned without a legal cause in our city. _Gov.--_Why did you not give a more speedy answer to the _posse_ that I sent out? _Gen. Smith.--_We had matters of importance to consult upon. Your letter showed anything but an amicable spirit. We have suffered immensely in Missouri from mobs, in loss of property, imprisonment, and otherwise. It took some time for us to weigh duly these matters. We could not decide upon the matters of such importance immediately, and your _posse_ were too hasty in returning. We were consulting for a large people, and vast interests were at stake. We had been outrageously imposed upon, and knew not how far we could trust anyone; besides, a question necessarily arose, how shall we come? Your request was that we should come unarmed. It became a matter of serious importance to decide how far promises could be trusted, and how far we were safe from mob violence. _Geddes--_It certainly did look from all I have heard, from the general spirit of violence and mobocracy that here prevails, that it was not safe for you to come unprotected. _Gov.--_I think that sufficient time was not allowed by the _posse_ for you to consult and get ready. They were too hasty; but I suppose they found themselves bound by their orders. I think, too, there is a {584} great deal of truth in what you say, and your reasoning is plausible; yet, I must beg leave to differ from you in relation to the acts of the City Council. That council in my opinion, had no right to act in a legislative capacity, and in that of the judiciary. They should have passed a law in relation to the matter, and then the Municipal Court, upon complaint, could have removed it; but for the City Council to take upon themselves the law-making and the execution of the laws, in my opinion, was wrong; besides, these men ought to have had a hearing before their property was destroyed; to destroy it without was an infringement of their rights; besides, it is so contrary to the feelings of the American people to interfere with the press. And furthermore, I cannot but think that it would have been more judicious for you to have gone with Mr. Bettisworth to Carthage, notwithstanding the law did not require it. Concerning your being in jail, I am sorry for that, I wish it had been otherwise. I hope you will soon be released, but I cannot interfere. _Joseph Smith--_Governor Ford, allow me, sir, to bring one thing to your mind, that you seem to have overlooked. You state that you think it would have been better for us to have submitted to the requisition of Constable Bettisworth, and to have gone to Carthage. Do you not know, sir, that that writ was served at the instance of an anti-Mormon mob, who had passed resolutions and published them to the effect that they would exterminate the Mormon leaders; and are you not informed that Captain Anderson was not only threatened when coming to Nauvoo, but had a gun fired at his boat by this said mob at Warsaw, when coming up to Nauvoo, and that this very thing was made use of as a means to get us into their hands, and we could not, without taking an armed force with us, go there without, according to their published declarations, going into the jaws of death? To have taken a force would only have fanned the excitement, as they would have stated that we wanted to use intimidation, therefore we thought it the most judicious to avail ourselves of the protection of the law. _Gov.--_I see, I see. _Joseph Smith--_Furthermore, in relation to the press, you say that you differ with me in opinion; be it so, the thing after all is a legal difficulty, and the courts I should judge competent to decide on that matter. If our act was illegal, we are willing to meet it; and although I cannot see the distinction that you draw about the acts of the City Council, and what difference it could have made in point of fact, law, or justice, between the City Council's acting together or separate, or how {585} much more legal it would have been for the Municipal Court, who were a part of the City Council, to act separate, instead of with the councilors. Yet, if it is deemed that we did a wrong in destroying that press, we refuse not to pay for it. We are desirous to fulfill the law in every particular, and are responsible for our acts. You say that the parties ought to have had a hearing. Had it been a civil suit, this of course would have been proper; but there was a flagrant violation of every principle of right, a nuisance, and it was abated on the same principle that any nuisance, stench, or putrified carcass would have been removed. Our first step, therefore, was to stop the foul, noisome, filthy sheet, and then the next, in our opinion, would have been to have prosecuted the men for a breech of public decency. And furthermore, again, let me say, Governor Ford, I shall look to you for our protection. I believe you are talking of going to Nauvoo; if you go, sir, I wish to go along. I refuse not to answer any law, but I do not consider myself safe here. _Gov._ I am in hopes that you will be acquitted; but if I go, I will certainly take you along. I do not, however, apprehend danger. I think you are perfectly safe, either here or anywhere else. I cannot, however, interfere with the law. I am placed in peculiar circumstances and seem to be blamed by all parties. _Joseph Smith--_Governor Ford, I ask nothing but what is legal, I have a right to expect protection at least from you; for, independent of law, you have pledged your faith, and that of the State, for my protection, and I wish to go to Nauvoo. _Gov.--_And you shall have protection, General Smith. I did not make this promise without consulting my officers, who all pledged their honor to its fulfillment. I do not know that I shall go tomorrow to Nauvoo, but if I do, I will take you along. [2] {586} _10:15 a.m.--_The Governor left after saying that the prisoners were under his protection, and again pledging himself that they should be protected from violence, and telling them that if the troops marched the next morning to Nauvoo, as he then expected, they should probably be taken along, in order to insure their personal safety, with how much sincerity may be seen by the following affidavits:-- _Affidavit--Alfred Randall--Threats against the Prophet's life in Carthage_. TERRITORY OF UTAH, GREAT SALT LAKE CITY. ss Personally appeared before me, Thomas Bullock, Recorder of Great Salt Lake County, Alfred Randall, who deposes and says, that about ten o'clock on the morning of the (26th) twenty sixth day of June, one thousand eight hundred and forty-four, he was in Carthage, Hancock county, Illinois, and as the troops, under Governor Thomas Ford, were in squads around the square, he went up to several of them, and heard one of the soldiers say: "When I left home I calculated a see old Joe dead before I returned," when several others said, "So did I," "So did I," and "I'll be damned if I don't," was the general reply. One fellow then spoke up and said "I shouldn't wonder if there is some damned Mormon hearing all we have to say." Another who stood next to Randall, replied, "If I knew there was, I would run him through with my bayonet." In a few minutes Randall went to another crowd of soldiers, and heard one say, "I guess this will be the last of old Joe." From there Randall went to Hamilton's Hotel, where Governor Thomas Ford was standing by the fence side, and heard another soldier tell Governor Thomas Ford, "The soldiers are determined to see Joe Smith dead before they leave here." Ford replied, "If you know of any such thing keep it to yourself." In a short time Randall started for his own home, stayed all night, and arrived in Nauvoo on the twenty-seventh of June, when Governor {587} Ford was making his notorious speech to the citizens. And further this deponent saith not. ALFRED RANDALL. Subscribed and sworn to before me this twelfth day of February, one thousand eight hundred and fifty-five. THOMAS BULLOCK, Recorder, Great Salt Lake County. _Affidavit--Jonathan C. Wright--Conspiracy against the Prophet's Life at Carthage_. On the 26th day of June, A. D. 1844, near the mansion in the city of Nauvoo, I fell in company with Col. Enoch C. March and Geo. T. M. Davis, Esq.. from Alton, Illinois, editor of the_ Telegraph_, who had just arrived from Carthage, where they said they had been for some days, in company with Governor Ford and others, in council upon the subject of the arrest and trial of Joseph and Hyrum Smith, who were then prisoners in the county jail in Carthage. After considerable conversation between myself and them on the subject of the Mormon religion, and the reasons why I had embraced that faith, and renounced my former religious discipline--viz, that of the Methodists, Mr. March asked me what I thought of Joe Smith, and if I had any hopes of his return to Nauvoo in safety. I answered that I knew Joseph Smith was a true Prophet of the living God, as good and virtuous a man as ever lived upon the earth; that the Book or Mormon was true as holy writ, and was brought forth precisely in the way and manner it purported to be, by the gift and power of the Lord Almighty, and from no other source; and that the revelations he had received and published were eternal truth, and heaven and earth would pass away before one jot or tittle of the same should fail, and all that he pretended and testified to concerning the ministration of holy angels from the heavens to him, the Urim and Thummim, the voice of God, his correspondence with the heavens, was the truth and nothing but the truth; and that in relation to his return I had no doubt but that he would be honorably discharged upon his trial by the court, and would be preserved in safety from the power of his enemies; that he was in the hands of his God, whom he loved and faithfully served; and He, who held the destinies of nations in His own hands, would deliver him from his enemies, as He had done hundreds of times before. Col. March replied, "Mr. Wright, you are mistaken, and I know it; you do not know what I know; I tell you they will kill Joe Smith before he leaves Carthage, and I know it, and you never will see him alive {588} again." Said I, "Enoch, I do not believe it, he is in the hands of God, and God will deliver him." Says he, "I know better; when you hear of him again, you will hear he is dead, and I know it. The people at Carthage wanted permission from the Governor to kill you all and burn up your city, and Ford (the Governor) asked me if I thought it was best to suffer it. I replied, "No, no, for God's sake, Ford, don't suffer it, that will never do, no never. Just see for a moment, Ford, what that would do; it would be the means of murdering thousands of innocent men, women and children, and destroying thousands of dollars' worth of property, and that would never do, it would not be sanctioned, it would disgrace the nation. You have now got the principle men here under your own control, they are all you want, what more do you want? When they are out of the way the thing is settled, and the people will be satisfied, and that is the easiest way you can dispose of it; and Governor Ford concluded upon the whole that was the best policy, and I know it will be done." MAYOR'S OFFICE, GREAT SALT LAKE CITY, UTAH TERRITORY, Jan. 13th, A. D. 1855. Personally appeared before me, Jedediah M. Grant, Mayor of said City, Jonathan Calkins Wright, who being duly sworn, deposeth and saith that the foregoing statement contained in his report of the conversation between himself and Enoch C. March, in presence of Geo. T. M. Davis, Esq., on the 26th day of June, 1844, in the city of Nauvoo, is true to the best of his knowledge and belief; and further this deponent saith not. JONATHAN CALKINS WRIGHT. Sworn to and subscribed before me, this 13th day of January, 1855, in Great Salt Lake City, Utah Territory. J. M. GRANT, Mayor of Great Salt Lake City. _Affidavit:--Orrin P. Rockwell--Gov. Ford in Nauvoo_. Personally appeared before me, Thomas Bullock, County Recorder in and for Great Salt Lake County, in the Territory of Utah, Orrin P. Rockwell, who being first duly sworn, deposeth and saith that about the hour of 3 o'clock in the afternoon of the 27th day of June, one thousand eight hundred forty-four, a short time only before Governor Ford addressed the citizens of Nauvoo, he (Ford) and his suit occupied an upper room in the mansion of Joseph Smith, in the city of Nauvoo, when he, the said Rockwell, had of necessity to enter said upper room for his hat, and as he entered the door, all were sitting silent except one man, who was standing behind a chair making a speech, and while in the act of dropping his right hand from an uplifted position, said. "The {589} deed is done before this time," which were the only words I heard while in the room, for on seeing me they all hushed in silence. At that time I could not comprehend the meaning of the words, but in a few hours after I understood them as referring to the murder of Joseph and Hyrum Smith in Carthage jail. ORRIN P. ROCKWELL, Subscribed and sworn to before me, the fourteenth day of April, 1856. THOMAS BULLOCK. Recorder of Great Salt Lake County. _Affidavit:--Wm. G. Sterrett--Conduct of Gov. Ford and Posse While in Nauvoo_. STATE OF DESERET, GREAT SALT LAKE COUNTY. Personally appeared before me, Thomas Bullock, Recorder in and for Great Salt Lake County, this third day of October, one thousand eight hundred and fifty, William G. Sterrett, who being first duly sworn, deposeth and saith that on the twenty-seventh day of June, one thousand eight hundred and forty-four, in the city of Nauvoo, county of Hancock, and State of Illinois, I heard Thomas Ford, Governor of Illinois, address an assembly of several thousand citizens, gathered around the frame of a building situated at the corner of Water and Main streets. He reproached the people in severe terms for the course they had taken in resisting the _posse comitatus,_ and among other things, "The retribution thereof will be terrible, and you must make up your minds for it. I hope you will not make any more trouble, but be a law-abiding people, for if I have to come again it will be worse for you." And your deponent further saith, that about half-past five in the afternoon the said Governor Thomas Ford and his guard visited the Temple and the workshops on the Temple block, Mr. Alpheus Cutler, one of the building committee of the Temple, sent me to watch them in and about the Temple. I was close to the Governor when one of his men called him to look at one of the oxen of the font in the basement of the Temple, that had part of one horn broken off. The Governor stepped up to it, and laying his hand on it remarked, "This is the cow with the crumply horn, that we read of." One of the staff continued, "That tossed the maiden all forlorn," and they all had a laugh about it. Several of the horns were broken off the oxen by the Governor's attendants. A man who stood behind me said, "I'll be damned but I should like to take one of those horns home with me, to show as a curiosity, but it is a pity to break them off." {590} After they had passed round the font, one of them remarked, "This temple is a curious piece of workmanship, and it was a damned shame that they did not let Joe Smith finish it, so that we could have seen what sort of a finish he would have put on it, for it is altogether a different style of architecture from any building I have ever seen or read about." Another said, "But he is dead by this time, and he will never see this temple again." I replied, "They cannot kill him until he has finished his work." The Governor thereupon gave a very significant grin, when one of his suit who stood next to me said, "Whether he has finished his work or not by God he will not see this place again, for he's finished before this time." Another of his suit pulled out his watch and said, "Governor, it's time we were off, we have been here too long already. Whether you go or not, I'm going to leave, and that damned quick." The Governor said, "Yes, it's time for us to be going." They then all left the stone shop, mounted their horses, which were hitched near the temple, and went out of the city towards Carthage by way of Mulholland Street, taking with them one of the horns that the company had knocked off. Further this deponent saith not. WM. G. STERRETT. Sworn to and subscribed before me, this day and year first above written. THOMAS BULLOCK, Great Salt Lake County Recorder. While Joseph was writing at the jailor's desk, William Wall stepped up, wanting to deliver a verbal message to him from his uncle John Smith. He turned round to speak to Wall, but the guard refused to allow them any communication. At noon Joseph wrote to Judge Thomas as follows: _Letter: Joseph Smith to Judge Thomas--Engaging Thomas as Legal Counsel_. CARTHAGE JAIL, June 26, 1844. _His Hon. Judge Thomas_. DEAR SIR,--You will perceive by my date that I am in prison. Myself and brother Hyrum were arrested yesterday on charge of treason without bringing us before the magistrate; last evening we were committed {591} on a mittimus from Justice Robert F. Smith, stating that we had been before the magistrate, which is _utterly false;_ but from the appearance of the case at present, we can have no reasonable prospect of anything but partial decisions of law, and all the prospect we have of justice being done is to get our case on _habeas corpus_ before an impartial judge; the excitement and prejudice is such in this place, testimony is of little avail. Therefore, sir, I earnestly request your honor to repair to Nauvoo without delay, and make yourself at home at my house until the papers can be in readiness for you to bring us on _habeas corpus._ Our witnesses are all at Nauvoo, and there you can easily investigate the whole matter, and I will be responsible to you for all the trouble and expense. Footnotes: 1. This report of the Prophet's interview with Governor Ford, it is only proper to say, was not written until a number of years after the interview took place. (See ms. Statement, Feb. 22, 1847, on Atlantic Ocean; also in _Taylor's Journal_, kept at Nauvoo, c. f. with "The Martyrdom of Joseph and Hyrum Smith, opening paragraphs, published in Tyler's "Mormon Battalion.") The extract above quoted is taken from "Taylor's Martyrdom of Joseph and Hyrum Smith," written at the request of George A. Smith and Wilford Woodruff "Church Historian," hence no earlier than 1854-1856, since Geo. A. Smith did not become Historian until the year first given, and Wilford Woodruff, assistant Historian in the second. The interview therefore, though given in dialogue form, can only be Elder Taylor's recollection of it, and could not be a _verbatum_ report. 2. Thomas Gregg, author of the History of Hancock County, page 372, gives the following statement of Col. Thomas Geddes mentioned in the above interview as the companion of Governor Ford. If true, and it is quite in keeping with all the circumstances and with both the character and subsequent actions of the Governor, then it is a very important statement as showing the double dealing of which Governor Ford was always suspected in relation to his course with reference to the difficulties between the citizens of Nauvoo and their enemies. And now Col. Geddes as reported by Gregg: "While the Smiths were in jail, I went to the jail in company with Governor Ford, and there we conversed with them for some time, the burden of Smith's talk being that they were only acting in self-defense, and only wanted to be let alone. After leaving the jail, and while returning from it, the Governor and I had still further conversation about the subject matter. After some time the Governor exclaimed, "O, it's all nonsense; you will have to drive these Mormons out yet!" I then said: "If we undertake that, Governor, when the proper time comes, will you interfere?" "No, I will not," said he; then, after a pause, adding, "until you are through!" {592} CHAPTER XXXI. THE PROPHET IN CARTHAGE PRISON--THE UNION OF JUDICIAL, EXECUTIVE, AND MILITARY AUTHORITY IN DEALING WITH THE PRISONERS--THE LAST NIGHT IN PRISON. _Wednesday, June 26, 1844.--(Noon)--_Willard Richards made copies of the orders of Joseph Smith as Mayor to Marshal John P. Greene, and as Lieut.-General to Major-General Jonathan Dunham. [Sidenote: The Prophet's Anxiety for His own Safety.] Joseph remarked, "I have had a good deal of anxiety about my safety since I left Nauvoo, which I never had before when I was under arrest. I could not help those feelings, and they have depressed me." Most of the forenoon was spent by Dan Jones and Col. Stephen Markham in hewing with a penknife a warped door to get it on the latch, thus preparing to fortify the place against any attack. The Prophet, Patriarch, and their friends took turns preaching to the guards, several of whom were relieved before their time was out, because they admitted they were convinced of the innocence of the prisoners. They frequently admitted they had been imposed upon, and more than once it was heard, "Let us go home, boys, for I will not fight any longer against these men." [Sidenote: Hyrum as Comforter.] During the day Hyrum encouraged Joseph to think that the Lord, for his Church's sake, would release him from prison. Joseph replied, "Could my brother, Hyrum but be liberated, it would not matter so much about me. Poor Rigdon, I am glad he is gone to Pittsburgh out of the way; were he to preside he {593} would lead the Church to destruction in less than five years." Dr. Richards was busily engaged writing as dictated by the Prophet, and Elder Taylor amused him by singing. Joseph related his dream about William and Wilson Law, also his dream about trying to save a steamboat in a storm. [Sidenote: Status of Prisoners Under the Law.] One of the counsel for the prosecution expressed a wish to Esq. Reid, that the prisoners should be brought out of jail for examination on the charge of treason. He was answered that the prisoners had already been committed "until discharged by due course of law," and therefore the justice and constable had no further control of the prisoners, and that if the prosecutors wished the prisoners brought out of jail, they might bring them out on a writ of_ habeas corpus,_ or some other "due course of law," when we would appear and defend. _12:30, noon--_Dr. Bernhisel arrived at the jail. Mr. Reid came with the following letter from General Deming. _Letter--Gen. Miner R. Deming to Joseph Smith--Protection and Admission to Presence of the Prophet_. _Messrs. Smith,--_I was requested by the governor to order you such protection as circumstances might require. The guard have been acting upon the supposition that your protection excluded all persons but those admitted by a pass. I have caused the officer of the guard to be correctly instructed of his duties, so that you need suffer no further inconvenience. M. R. DEMING, Brig.-Gen'l. Headquarters, Carthage, June 26, 1844. [Sidenote: Effect of a False Commitment.] Counselor Reid said that he had got the magistrate on a pin hook, for the magistrate had committed them without examination, and had no further jurisdiction in the case, {594} and he would not agree to a trial unless (Captain) Justice Smith would consent to go to Nauvoo for examination, where witnesses could be had. Reid said that a week ago, Harmon T. Wilson and another, had concocted a scheme for a writ to take Joseph, and when he was apprehended, to take him to Missouri; and Harmon T. Wilson returned from Missouri the night before the burning of the press. _1 p.m.--_Willard Richards wrote to his wife, and sent the letter by Cyrus C. Canfield. [Sidenote: Threats in Governor's Presence.] It was common conversation on the camp ground and in the dining-room of the hotel, in the presence of Governor Ford, "The law is too short for these men, but they must not be suffered to go at large;" and, "if the law will not reach them, powder and ball must." [Sidenote: Loyalty of Mr. Stigall to His Prisoners.] _Half past 2--_Constable Bettisworth came with Alexander Simpson, and wanted to come in, with an order to the jailor demanding the prisoners; but as Mr. Stigall, the jailor, could find no law authorizing a justice of the peace to demand prisoners committed to his charge, he refused to give them up until discharged from his custody by due course of the law. [Sidenote: Conference of Gov. Ford and Justice Smith.] Justice Robert F. Smith then inquired what he must do. Governor Ford replied, "We have plenty of troops; there are the Carthage Greys under your command bring them out." Joseph sent Lorenzo D. Wasson to inform the Governor of what had just taken place, and also to inform his counsel, Messrs. Reid and Woods. _Twenty minutes to 3--_Dr. Bernhisel returned from the Governor, and said apparently the Governor was doing all he could. _3 p.m.--_Wrote to Messrs. Woods and Reid as follows which was carried by Elder John Taylor. {595} _Letter: Joseph Smith to Messrs. Woods and Reid--Anent Excitement in Carthage_. CARTHAGE JAIL, June 26, 3 p.m. _Messrs. Woods and Reid_. SIRs,--Constable Bettisworth called a little while since, and wanted to come in, the guard would not [allow it]. We have since learned that he wanted to take us before the magistrate, and we have since learned that there is some excitement because we did not go, and we wish to see you without delay. We are informed that Dr. Foster has said that they can do nothing with us, only by powder and ball, as we have done nothing against the law. Yours, JOSEPH SMITH. Per W. RICHARDS. [Sidenote: Joseph and Hyrum Smith Forced from Prison.] _Twenty minutes to 4--_Upon the refusal of the jailor to give up the prisoners, the constable with the company of Carthage Greys, under the command of Frank Worrell, marched to the jail, and by intimidation and threats, compelled the jailor, against his will and conviction of duty, to deliver Joseph and Hyrum to the Constable, who forthwith, and contrary to their wishes, compulsorily took them. Joseph, seeing the mob gathering and assuming a threatening aspect, concluded it best to go with them then, and putting on his hat, walked boldly into the midst of a hollow square of the Carthage Greys; yet evidently expecting to be massacred in the streets before arriving at the Court House, politely locked arms with the worst mobocrat he could see, and Hyrum locked arms with Joseph, followed by Dr. Richards, and escorted by a guard. Elders Taylor, Jones, Markham, and Fullmer followed, outside the hollow square, and accompanied them to the court room. [Sidenote: Prisoners Before the Court.] _4 o'clock.--_Case called by Robert F. Smith, Captain of {596} the Carthage Greys. The counsel for the prisoners then appeared, and called for subpoenas for witnesses on the part of the prisoners, and expressed their wish to go into the examination as soon as the witnesses could be brought from Nauvoo to Carthage. This was objected to most vehemently by the opposite counsel. _4:25.--_Took copy of order to bring prisoners from jail for trial, as follows:-- _Copy of Order to Bring Prisoners into Court_. STATE OF ILLINOIS, HANCOCK COUNTY. ss To David Bettisworth, Constable of said county. You are hereby commanded to bring the bodies of Joseph Smith and Hyrum Smith from the jail of said county, forthwith before me at my office, for an examination on the charge of treason, they having been committed for safe keeping until trial could be had on such examination, and the state now being ready for such examination. Given under my hand and seal this 26th day of June, 1844. (Signed) R. F. SMITH, J. P. [L. S.] _4:30--_Made a copy of the list of witnesses. _4:35--_C. L. Higbee, O. C. Skinner, Thos. Sharp, Sylvester Emmons and Thos. Morrison, appeared as counsel for the State. The writ was returned, endorsed, "Served on June 25th," which was false. Mr. Wood said, they were committed to jail without any examination whatever. Mr. Reid urged a continuance of the case till the witnesses could be obtained from Nauvoo for the defense. _4:45 p.m.--_Mr. Skinner suggested that the court adjourn until 12 o'clock tomorrow. Mr. Wood proposed that the court adjourn until witnesses could be got together, or until tomorrow at any time, and again adjourn if they are not ready, without bringing the prisoners into court. Mr. Reid hoped no compulsory measures would be made {597} use of by the prosecution in this enlightened country. Mr. Skinner: "If witnesses cannot be had after due diligence by the defense, a continuance will be granted." Court said this writ was served yesterday, (which was not the case, unless it could be served without the prisoners or their counsel knowing it). [Sidenote: Examination Postponed.] On motion of counsel for the prisoners, examination was postponed till tomorrow at 12 o'clock noon, and subpoenas were granted to get witnesses from Nauvoo, twenty miles distance, whereupon the prisoners were remanded to prison with the following mittimus:-- _Second Mittimus Remanding Smith Brothers to Prison_. STATE OF ILLINOIS, HANCOCK COUNTY. ss To the keeper of the jail of Hancock County, Illinois, greeting: Whereas Joseph Smith and Hyrum Smith have been arrested and brought before me, Robert F. Smith, a justice of the peace in and for said county, for examination on the charge of treason against the State of Illinois, and have applied for a continuance, which is granted until the 27th June, 1844, at 12 o'clock, m. These are therefore to command you to receive the said Joseph Smith and Hyrum Smith into your custody in the jail of the county, there to remain until they are brought before me for said examination according to law. Given under my hand and seal this 26th day of June, 1844. R. F. SMITH, J. P. [L. S.] _5:30.--_Returned to jail, and Joseph and Hyrum were thrust into close confinement. [Sidenote: Brave Patriarch John Smith.] Patriarch John Smith came from Macedonia to jail to see his nephews Joseph and Hyrum. The road was thronged with mobbers. Three of them snapped their guns at him, and he was threatened by many others who recognized him. The guard at the jail refused him admittance. Joseph saw him through the prison window, and said to {598} the guard, "Let the old gentleman come in, he is my uncle." The guard replied they did not care who the hell he was uncle to, he should not go in. [Sidenote: Pathetic Interview Between the Prophet and "Uncle John."] Joseph replied, "You will not hinder so old and infirm a man as he is from coming in," and then said, "Come in uncle;" on which, after searching him closely the guard let him pass into the jail, where he remained about an hour. He asked Joseph if he thought he should again get out of the hands of his enemies, when he replied, "My brother Hyrum thinks I shall. I wish you would tell the brethren in Macedonia that they can see by this, that it has not been safe for me to visit them; and tell Almon W. Babbitt I want him to come and assist me as an attorney at my expected trial tomorrow before Captain R. F. Smith." Father Smith then left the jail to convey this message to A. W. Babbitt, who was at Macedonia. _6 p.m.--_Copied witnesses' names and mittimus. Dr. Bernhisel brought the following:-- _The Governor's Suggestions to the Jailor_. I would advise the jailor to keep the Messrs. Smith in the room in which I found them this morning, unless a closer confinement should be clearly necessary to prevent an escape. THOMAS FORD, Governor and Commander in-Chief. June 26th, 1844. _6:15 p.m.--_Received the following letter from William Clayton:-- _Letter:--William Clayton to Joseph Smith--Conditions in Nauvoo_. NAUVOO, June 26, 1844. DEAR PRESIDENT,-- I write this line to inform you that Mr. Marsh, who lives down the river, and of whom you have had corn, pork, etc., has sent word if you {599} want any bail he is ready for one to any amount; and further, that he has got some corn left which he wants you to have, lest the mob get it. (We will endeavor to obtain it.) They have already taken two loads, but he has charged them a dollar a bushel for it. The _Amaranth_ has just landed at the foot of Main Street, and unloaded 200 bbls. flour,--95 for Mr. Kimball, and the balance for Bryant. Captain Singleton, who came at the head of the police this morning, is sending a request to the Governor to call them home. He says he finds no difficulties to settle here, but there is plenty to settle at home. He furthermore says that while the police were at Carthage they were treated as soldiers, but since they came to Nauvoo they have been treated as gentlemen. The company all got home safe and well last night. A messenger is about to start forthwith to Judge Thomas. All is peace in Nauvoo. Many threats keep coming that the mob are determined to attack the city in your absence, but we have no fears. With fervency and true friendship, I remain yours eternally, WILLIAM CLAYTON. This letter was sent from Nauvoo by Joel S. Miles. Joseph instructed Cahoon to return to Nauvoo with all haste, and fetch a number of documents for the promised trial. _Twenty-five minutes to 7.--_Sent a message to Counselor Woods to get subpoenas for Samuel James, Edward Hunter, and Philip B. Lewis, with instructions to bring with them the papers that they carried to the Governor at Springfield, and which the Governor had not seen, as he had started for Carthage before they arrived at Springfield. _Fifteen minutes to 8.--_Supper. [Sidenote: Militia Council meeting at Carthage.] _8 p.m.--_Counselors Woods and Reid called with Elder John P. Greene, and said that the Governor and military officers had held a council which had been called by the Governor, and they decided that the Governor, and all the troops should march to Nauvoo at eight o'clock to-morrow, except one company of about 50 men, in order to gratify the troops, and return next day, the company {600} of fifty men to be selected by the Governor from those of the troops whose fidelity he could most rely on, to guard the prisoners, who should be left in Carthage jail; and that their trial be deferred until Saturday, the 29th. After the consultation, the justice, (Robert F. Smith), who was one of the officers in command, altered the return of the subpoenas until the 29th. This was done without consulting either the prisoners or their counsel. _About 8:15, p.m.--_Patriarch John Smith met Lawyer Babbitt, and delivered the message, when Babbitt replied "You are too late, I am already engaged on the other side." _9 p.m.--_Messrs. Woods, Reid, and Greene returned to Hamilton's Hotel. _9:15.--_Elder John Taylor prayed. Willard Richards, John Taylor, John S. Fullmer, Stephen Markham, and Dan Jones stayed with Joseph and Hyrum in the front room. [Sidenote: The Last Night in Carthage Prison.] During the evening the Patriarch Hyrum Smith read and commented upon extracts from the Book of Mormon, on the imprisonments and deliverance of the servants of God for the Gospel's sake. Joseph bore a powerful testimony to the guards of the divine authenticity of the Book of Mormon, restoration of the Gospel, the administration of angels, and that the kingdom of God was again established upon the earth, for the sake of which he was then incarcerated in that prison, and not because he had violated any law of God or man. [Sidenote: Conversation with John S. Fullmer.] They retired to rest late. Joseph and Hyrum occupied the only bedstead in the room, while their friends lay side by side on the mattresses on the floor. Dr. Richards sat up writing until his last candle left him in the dark. The report of a gun fired close by caused Joseph to arise, leave the bed, and lay himself on the floor, having Dan Jones on his left, and John S. Fullmer on his right. {601} Joseph laid out his right arm, and said to John S. Fullmer, "Lay your head on my arm for a pillow Brother John;" and when all were quiet they conversed in a low tone about the prospects of their deliverance. Joseph gave expression to several presentiments that he had to die, and said "I would like to see my family again," and "I would to God that I could preach to the Saints in Nauvoo once more." Fullmer tried to rally his spirits, saying he thought he would often have that privilege, when Joseph thanked him for the remarks and good feelings expressed to him. [Sidenote: Prophecy on the Head of Dan Jones.] Soon after Dr. Richards retired to the bed which Joseph had left, and when all were apparently fast asleep, Joseph whispered to Dan Jones, "are you afraid to die?" Dan said, "Has that time come, think you? Engaged in such a cause I do not think that death would have many terrors." Joseph replied, "You will yet see Wales, and fulfill the mission appointed you before you die." {602} CHAPTER XXXII. THE DAY OF MARTYRDOM--THREATS--REPEATED WARNINGS OF THE PRISONERS' DANGER GIVEN TO GOVERNOR FORD--THE CARTHAGE GREYS AS GUARDS. _Thursday, 27, 5 a.m.--_John P. Greene and William W. Phelps called at the jail, on their way to Nauvoo. [Sidenote: Threats of Frank Worrell.] _5:30 a.m.--_Arose. Joseph requested Dan Jones to descend and inquire of the guard the cause of the disturbance in the night. Frank Worrell, the officer of the guard, who was one of the Carthage Greys, in a very bitter spirit said, "We have had too much trouble to bring Old Joe here to let him ever escape alive, and unless you want to die with him you had better leave before sundown; and you are not a damned bit better than him for taking his part, and you'll see that I can prophesy better than Old Joe, for neither he nor his brother, nor anyone who will remain with them will see the sun set today." [Sidenote: Governor Ford Warned of Worrell's Threat.] Joseph directed Jones to go to Governor Ford and inform him what he had been told by the officer of the guard. While Jones was going to Governor Ford's quarters, he saw an assemblage of men, and heard one of them, who was apparently a leader, making a speech, saying that, "Our troops will be discharged this morning in obedience to orders, and for a sham we will leave the town; but when the Governor and the McDonough troops have left {603} for Nauvoo this afternoon, we will return and kill those men, if we have to tear the jail down." This sentiment was applauded by three cheers from the crowd. Captain Jones went to the Governor, told him what had occurred in the night, what the officer of the guard had said, and what he had heard while coming to see him, and earnestly solicited him to avert the danger. His Excellency replied, "You are unnecessarily alarmed for the safety of your friends, sir, the people are not that cruel." [Sidenote: Jones' Warning to Gov. Ford.] Irritated by such a remark, Jones urged the necessity of placing better men to guard them than professed assassins, and said, "The Messrs. Smith are American citizens, and have surrendered themselves to your Excellency upon your pledging your honor for their safety; they are also Master Masons, and as such I demand of you protection of their lives." Governor Ford's face turned pale, and Jones remarked, "If you do not do this, I have but one more desire, and that is if you leave their lives in the hands of those men to be sacrificed--" "What is that, sir?" he asked in a hurried tone. "It is," said Jones, "that the Almighty will preserve my life to a proper time and place, that I may testify that you have been timely warned of their danger." Jones then returned to the prison, but the guard would not let him enter. He again returned to the hotel, and found Governor Ford standing in front of the McDonough troops, who were in line ready to escort him to Nauvoo. [Sidenote: Boasts of the Mob.] The disbanded mob retired to the rear, shouting loudly that they were only going a short distance out of town, when they would return and kill old Joe and Hyrum as soon as the Governor was far enough out of town. Jones called the attention of the Governor to the threats {604} then made, but the Governor took no notice of them, although it was impossible for him to avoid hearing them. Jones then requested the Governor to give him passports for himself and friends to pass in and out of the prison, according to his promise made to the prisoners. He refused to give them, but he told General Deming to give one to Dr. Willard Richards, Joseph Smith's private secretary. [Sidenote: Chauncy L. Higbee's Declared Intention to Kill the Prophet.] While obtaining this, Jones' life was threatened, and Chauncey L. Higbee said to him in the street, "We are determined to kill Joe and Hyrum, and you had better go away to save yourself." At 7 a.m., Joseph, Hyrum, Dr. Richards, Stephen Markham and John S. Fullmer ate breakfast together. Mr. Crane ate with them, and wanted to know if the report was true that Joseph fainted three times on Tuesday, while being exhibited to the troops. He was told it was a false report. _8 a.m.--_Cyrus H. Wheelock, at Joseph's request, applied to the Governor, and obtained the following passes: _Cyrus H. Wheelock's Passes_. Suffer Mr. C. H. Wheelock to pass in to visit General Joseph Smith and friends in Carthage jail unmolested. THOMAS FORD, Governor and Commander-in-Chief. June, 27th, 1844. Protect Mr. C. H. Wheelock in passing to and from Carthage and Nauvoo. THOMAS FORD, Governor and Commander-in-Chief. June 27th, 1844. While receiving these passes he related to the Governor the numerous threats he had heard. John S. Fullmer went to the Governor to get a pass. _8:20 a.m.--_Joseph wrote to Emma as follows: {605} _Letter: Joseph Smith to Emma Smith--Prophet's Instruction as to Reception of the Governor_. CARTHAGE JAIL, June 27th, 1844. 20 minutes past eight a.m. DEAR EMMA.--The Governor continues his courtesies, and permits us to see our friends. We hear this morning that the Governor will not go down with his troops today to Nauvoo, as we anticipated last evening; but if he does come down with his troops you will be protected; and I want you to tell Brother Dunham to instruct the people to stay at home and attend to their own business, and let there be no groups or gathering together, unless by permission of the Governor, they are called together to receive communications from the Governor, which would please our people, but let the Governor direct. Brother Dunham of course will obey the orders of the government officers, and render them the assistance they require. There is no danger of any extermination order. Should there be a mutiny among the troops (which we do not anticipate, excitement is abating) a part will remain loyal and stand for the defense of the state and our rights. There is one principle which is eternal; it is the duty of all men to protect their lives and the lives of the household, whenever necessity requires, and no power has a right to forbid it, should the last extreme arrive, but I anticipate no such extreme, but caution is the parent of safety. JOSEPH SMITH. P. S.--Dear Emma, I am very much resigned to my lot, knowing I am justified, and have done the best that could be done. Give my love to the children and all my friends, Mr. Brewer, and all who inquire after me; and as for treason, I know that I have not committed any, and they cannot prove anything of the kind, so you need not have any fears that anything can happen to us on that account. May God bless you all. Amen. _8:30.--_John S. Fullmer returned to jail. _9:40 a.m.--_Mr. Woods and Mr. Reid called. They said another consultation of the officers had taken place, and the former orders of the Governor for marching to Nauvoo with the whole army were countermanded. [Sidenote: Dr. Southwick's Report of the Carthage Meeting.] Dr. Southwick was in the meeting, seeing what was going on. He afterward told Stephen Markham that the purport of the meeting was to take into consideration the best way to stop Joseph Smith's career, as his views on {606} government were widely circulated and took like wildfire. They said if he did not get into the Presidential chair this election, he would be sure to the next time; and if Illinois and Missouri would join together and kill him, they would not be brought to justice for it. There were delegates in said meeting from every state in the Union except three. Governor Ford and Captain Smith were also in the meeting. [Sidenote: Appointment of the Carthage Greys to Guard the Prisoners.] Captain Dunn and his company were ordered to accompany the Governor to Nauvoo. The Carthage Greys, who had but two days before been under arrest for insulting the commanding general, and whose conduct had been more hostile to the prisoners than that of any other company, were selected by Governor Ford to guard the prisoners at the jail; and other troops composed of the mob whom the Governor had found at Carthage, and had mustered into the service of the State and who had been promised "full satisfaction" and that they should be marched to Nauvoo, were disbanded and discharged in Carthage; yet Governor Ford suffered two or three hundred armed men to remain encamped about eight miles off on the Warsaw road, [1] apparently under the control of Col. Levi Williams, a notoriously sworn enemy to Joseph, and who had on many occasions threatened the destruction of Nauvoo and the death of Joseph. Moreover it was the duty of {607} the Governor to dismiss the troops into the hands of their several officers in order to be marched home and there disbanded, and not to have disbanded them at a distance from home, and at a time and place when they were predisposed to acts of lawless violence, rapine and murder. [Sidenote: Wheelock's Remonstrance to Gov. Ford.] Cyrus H. Wheelock, states that previous to leaving Carthage he said to the Governor, "Sir you must be aware by this time that the prisoners have no fears in relation to any lawful demands made against them, but you have heard sufficient to justify you in the belief that their enemies would destroy them if they had them in their power; and now, sir, I am about to leave for Nauvoo, and I fear for those men; they are safe as regards the law, but they are not safe from the hands of traitors, and midnight assassins who thirst for their blood and have determined to spill it; and under these circumstances I leave with a heavy heart." Ford replied: "I was never in such a dilemma in my life; but your friends shall be protected, and have a fair trial by the law; in this _pledge_ I am not alone; I have obtained the _pledge_ of the whole of the army to sustain me." [Sidenote: Arms Given to the Prisoners.] After receiving these assurances, Wheelock prepared to visit the prison. The morning being a little rainy, favored his wearing an overcoat, in the side pocket of which he was enabled to carry a six shooter, and he passed the guard unmolested. During his visit in the prison he slipped the revolver into Joseph's pocket. Joseph examined it, and asked Wheelock if he had not better retain it for his own protection. This was a providential circumstance, as most other persons had been very rigidly searched. Joseph then handed the single barrel pistol which had been given him by John S. Fullmer, to his brother Hyrum, and said, {608} "You may have use for this." Brother Hyrum observed, "I hate to use such things or to see them used." "So do I," said Joseph, "but we may have to, to defend ourselves;" upon this Hyrum took the pistol. Wheelock was intrusted with a verbal request to the commanders of the Legion to avoid all military display, or any other movement calculated to produce excitement during the Governor's visit. He was especially charged to use all the influence he possessed to have the brethren and friends of Joseph remain perfectly calm and quiet, inasmuch as they respected the feelings and well-being of the Prophet and Patriarch. [Sidenote: Reflections of the Prophet on Exposing Wickedness.] Said Joseph, "Our lives have already become jeopardized by revealing the wicked and bloodthirsty purposes of our enemies; and for the future we must cease to do so. All we have said about them is truth, but it is not always wise to relate all the truth. Even Jesus, the Son of God had to refrain from doing so, and had to restrain His feelings many times for the safety of Himself and His followers, and had to conceal the righteous purposes of His heart in relation to many things pertaining to His Father's kingdom. When still a boy He had all the intelligence necessary to enable Him to rule and govern the kingdom of the Jews, and could reason with the wisest and most profound doctors of law and divinity, and make their theories and practice to appear like folly compared with the wisdom He possessed; but He was a boy only, and lacked physical strength even to defend His own person, and was subject to cold, to hunger and to death. So it is with the Church of Jesus Christ of Latter-day Saints; we have the revelation of Jesus, and the knowledge within us is sufficient to organize a righteous government upon the earth, and to give universal peace to all mankind, if they would receive it, but we lack the physical strength, as did our Savior when a child, to defend our principles, and we have of necessity to be afflicted, persecuted and smitten, and to {609} bear it patiently until Jacob is of age, then he will take care of himself." Wheelock took a list of witnesses' names that were wanted for the expected trial on Saturday. When the list was read over, a number of names were stricken out, among whom were Alpheus Cutler and Reynolds Cahoon, it being deemed by Brother Hyrum unnecessary for them to attend. Brother Joseph asked why they should not come. Hyrum answered, "They may be very good men, but they don't know enough to answer a question properly." Brother Joseph remarked, "That is sufficient reason." [Sidenote: The Prisoner's Messages to Friends in Nauvoo.] The prisoners also sent many verbal messages to their families. They were so numerous that Dr. Richards proposed writing them all down, fearing Wheelock might forget, but Brother Hyrum fastened his eyes upon him, and with a look of penetration said, "Brother Wheelock will remember all that we tell him, and he will never forget the occurrences of this day." Joseph related the following dream which he had last night: [Sidenote: The Prophet's Dream of his Kirtland Farm] "I was back in Kirtland, Ohio, and thought I would take a walk out by myself, and view my old farm, which I found grown up with weeds and brambles, and altogether bearing evidence of neglect and want of culture. I went into the barn, which I found without floor or doors, with the weather-boarding off, and was altogether in keeping with the farm. "While I viewed the desolation around me, and was contemplating how it might be recovered from the curse upon it, there came rushing into the barn a company of furious men, who commenced to pick a quarrel with me. "The leader of the party ordered me to leave the barn and farm, stating it was none of mine, and that I must give up all hope of ever possessing it. "I told him the farm was given me by the Church, and {610} although I had not had any use of it for some time back, still I had not sold it, and according to righteous principles it belonged to me or the Church. "He then grew furious and began to rail upon me, and threaten me, and said it never did belong to me nor to the Church. "I then told him that I did not think it worth contending about, that I had no desire to live upon it in its present state, and if he thought he had a better right I would not quarrel with him about it but leave; but my assurance that I would not trouble him at present did not seem to satisfy him, as he seemed determined to quarrel with me, and threatened me with the destruction of my body. "While he was thus engaged, pouring out his bitter words upon me, a rabble rushed in and nearly filled the barn, drew out their knives, and began to quarrel among themselves for the premises, and for a moment forgot me, at which time I took the opportunity to walk out of the barn about up to my ankles in mud. "When I was a little distance from the barn, I heard them screeching and screaming in a very distressed manner, as it appeared they had engaged in a general fight with their knives. While they were thus engaged, the dream or vision ended." [Sidenote: Testimony of Joseph and Hyrum to the Book of Mormon.] Both Joseph and Hyrum bore a faithful testimony to the Latter-day work, and the coming forth of the Book of Mormon, and prophesied of the triumph of the Gospel over all the earth, exhorting the brethren present to faithfulness and persevering diligence in proclaiming the Gospel, building up the Temple, and performing all the duties connected with our holy religion. Joseph dictated the following postscript to Emma: _Letter: Postscript_. _P. S.--20 minutes to 10.--_I just learn that the Governor is about to disband his troops, all but a guard to protect us and the peace, and {611} come himself to Nauvoo and deliver a speech to the people. This is right as I suppose. _He afterwards wrote a few lines with his own hand, which were not copied_. The letter was sent by Joel S. Mills and Cyrus H. Wheelock. [Sidenote: Gov. Ford Warned of the Conspiracy Against Prisoner's Lives.] John P. Greene, (Nauvoo city marshal) told Governor Ford that if he went to Nauvoo, leaving only the Carthage Greys to guard the jail, that there was a conspiracy on foot to take the lives of Joseph and Hyrum Smith during his absence, to which the Governor replied, "Marshal Greene, you are too enthusiastic." Footnotes: 1. It is the record of the case, however, that Governor Ford did send an order disbanding the regiment from Warsaw which he had ordered to rendezvous at Golden's Point for the purpose of marching with the rest of the Governor's troops into Nauvoo. "The Governor," remarks the late John Hay, who is the authority for the incident of disbanding the Warsaw troops--"the Governor, fearing he could not control the inflammable material he had gathered together, had determined to scatter it again" (_Atlantic Monthly,_ December, 1869). The courier of the Governor to the Warsaw troops was Mr. David Matthews, a well-known citizen of Warsaw. But after receiving the order for disbandment, while most of the troops returned to their homes, about one hundred and fifty volunteered to follow several of the militia captains--leaders on their own responsibility--to Nauvoo; of whom about seventy-five reached that place and participated in the murder of the Brothers Smith. {612} CHAPTER XXXIII. DEPARTURE OF GOVERNOR FORD FOR NAUVOO--THE AFTERNOON IN CARTHAGE PRISON--THE ASSAULT ON THE PRISON--THE MARTYRDOM OF JOSEPH AND HYRUM SMITH. _Thursday, June 27, [continued] 10:30.,--_Governor Ford went to Nauvoo some time this forenoon, escorted by a portion of his troops, most friendly to the prisoners, and leaving the known enemies of the Prophet, ostensibly to guard the jail, having previously disbanded the remainder. Joseph sent a request to the Governor by Dan Jones for a pass for his private secretary, Dr. Willard Richards. _11 a.m.--_John S. Fullmer left the jail for Nauvoo, with a verbal charge to assist Wheelock in gathering and forwarding witnesses for the promised trial. James W. Woods, Esq., Joseph's principal lawyer, left Carthage for Nauvoo. _11:20 a.m.--_Dan Jones returned with the following pass for Dr. Richards:-- _Pass for Willard Richards_. Permit Dr. Richards, the private secretary of Joseph Smith, to be with him, if he desires it, and to pass and repass the guard. THOMAS FORD, Commander-in-Chief. June 27th, 1844. Jones said he could not get one for himself. Dan Jones met Almon W. Babbitt in the street, and informed him that Joseph wanted to see him. {613} _11:30.--_A. W. Babbitt arrived at the jail and read a letter from Oliver Cowdery. Joseph, Hyrum, and Dr. Richards tried to get Jones past the guard, but they persisted in refusing to admit him. _12:20 noon.--_Joseph wrote for Lawyer Browning of Quincy to come up on Saturday as his attorney, as follows:-- _Letter: Joseph Smith to O. H. Browning--Engaging Browning as Legal Counsel_. CARTHAGE JAIL, June 27th, 1844. _Lawyer Browning_:-- SIR.--Myself and brother Hyrum are in jail on charge of treason, to come up for examination on Saturday morning, 29th inst., and we request your professional services at that time, on our defense, without fail. Most respectfully, your servant, JOSEPH SMITH. P. S.--There is no cause of action, for we have not been guilty of any crime, neither is there any just cause of suspicion against us; but certain circumstances make your attendance very necessary. J. S. [Sidenote: The Guard's False Alarm Over the Nauvoo Legion.] Almon W. Babbitt took the letter and left the jail. He handed it to Jones, with directions to take it to Quincy forthwith. The guard being aware of the letter, told the mob that, "old Joe" had sent orders to raise the Nauvoo Legion to come and rescue him. The mob gathered around Jones, and demanded the letter; some of them wanted to take it from him by force, and said that Jones should not get out of Carthage alive, as a dozen men had started off with their rifles to waylay him in the woods. Having previously ordered his horse, Jones took advantage of their disagreement, and started off at full speed. He, by mistake, took the Warsaw road, and so avoided the men who were lying in wait for him. When he emerged on the prairie, he saw the Governor and his {614} posse, whereupon he left the Warsaw road for the Nauvoo road. Dr. Southwick called at the jail. Joseph gave him a note to Governor Ford or General Deming, requesting them to furnish him with a pass. _1:15 p.m.--_Joseph, Hyrum, and Willard dined in their room. Taylor and Markham dined below. [Sidenote: Markham Forced out of Carthage.] _1:30 p.m.--_Dr. Richards was taken sick, when Joseph said, "Brother Markham, as you have a pass from the Governor to go in and out of the jail, go and get the doctor something that he needs to settle his stomach," and Markham went out for medicine. When he had got the remedies desired, and was returning to jail, a man by the name of Stewart called out, "Old man, you have got to leave town in five minutes." Markham replied, "I shall not do it." A company of Carthage Greys gathered round him, put him on his horse, and forced him out of the town at the point of the bayonet. _3:15 p.m.--_The guard began to be more severe in their operations, threatening among themselves, and telling what they would do when the excitement was over. Elder Taylor sang the following:-- _The Poor Wayfaring Man of Grief_. A poor wayfaring man of grief Had often crossed me on my way, Who sued so humbly for relief That I could never answer, Nay. I had not power to ask his name; Whither he went or whence he came; Yet there was something in his eye That won my love, I knew not why. Once, when my scanty meal was spread, He entered--not a word he spake! Just perishing for want of bread; I gave him all; he blessed it, brake, And ate, but gave me part again; Mine was an angel's portion then, For while I fed with eager haste, The crust was manna to my taste. {615} I spied him where a fountain burst, Clear from the rock--his strength was gone, The heedless water mocked his thirst, He heard it, saw it hurrying on. I ran and raised the suff'rer up; Thrice from the stream he drain'd my cup, Dipp'd, and returned it running o'er; I drank and never thirsted more. 'Twas night, the floods were out, it blew A winter hurricane aloof; I heard his voice, abroad, and flew To bid him welcome to my roof. I warmed, I clothed, I cheered my guest, I laid him on my couch to rest; Then made the earth my bed, and seem'd In Eden's garden while I dream'd. Stripp'd, wounded, beaten nigh to death, I found him by the highway side; I rous'd his pulse, brought back his breath, Revived his spirit, and supplied Wine, oil, refreshment--he was heal'd; I had myself a wound conceal'd; But from that hour forgot the smart, And peace bound up my broken heart, In pris'n I saw him next--condemned To meet a traitor's doom at morn; The tide of lying tongues I stemmed. And honored him 'mid shame and scorn. My friendship's utmost zeal to try, He asked, if I for him would die; The flesh was weak, my blood ran chill, But the free spirit cried, "I will!" Then in a moment to my view, The stranger started from disguise: The tokens in his hands I knew, The Savior stood before mine eyes. He spake--and my poor name he named-- "Of me thou hast not been asham'd; These deeds shall thy memorial be; Fear not thou didst them unto me." When he got through, Joseph requested him to sing it again, which he did. Hyrum read extracts from Josephus. _4 p.m.--_The guard was again changed, only eight men being stationed at the jail, whilst the main body of {616} the Carthage Greys were in camp about a quarter of a mile distant, on the public square. _4:15 p.m.--_Joseph commenced conversing with the guard about Joseph H. Jackson, William and Wilson Law, and others of his persecutors. Hyrum and Dr. Richards conversed together until quarter past five. _5 p.m.--_Jailor Stigall returned to the jail, and said that Stephen Markham had been surrounded by a mob, who had driven him out of Carthage, and he had gone to Nauvoo. [Sidenote: Anxiety of the Jailor.] Stigall suggested that they would be safer in the cell. Joseph said, "After supper we will go in." Mr. Stigall went out, and Joseph said to Dr. Richards, "If we go into the cell, will you go in with us?" The doctor answered, "Brother Joseph you did not ask me to cross the river with you--you did not ask me to come to Carthage--you did not ask me to come to jail with you--and do you think I would forsake you now? But I will tell you what I will do; if you are condemned to be hung for treason, I will be hung in your stead, and you shall go free." Joseph said "You cannot." The doctor replied, "I will." [Sidenote: Wine for the Guard.] Before the jailor came in, his boy brought in some water, and said the guard wanted some wine. Joseph gave Dr. Richards two dollars to give the guard; but the guard said one was enough, and would take no more. The guard immediately sent for a bottle of wine, pipes, and two small papers of tobacco; and one of the guards brought them into the jail soon after the jailor went out. Dr. Richards uncorked the bottle, and presented a glass to Joseph, who tasted, as also Brother Taylor and the doctor, and the bottle was then given to the guard, who turned to go out. When at the top of the stairs some one below called him two or three times, and he went down. [Sidenote: The Assault on the Jail.] {617} Immediately there was a little rustling at the outer door of the jail, and a cry of surrender, and also a discharge of three or four firearms followed instantly. The doctor glanced an eye by the curtain of the window, and saw about a hundred armed men around the door. It is said that the guard elevated their firelocks, and boisterously threatening the mob discharged their firearms over their heads. The mob encircled the building, and some of them rushed by the guard up the flight of stairs, burst open the door, and began the work of death, while others fired in through the open windows. [Sidenote: The Prisoner's Defense.] In the meantime Joseph, Hyrum, and Elder Taylor had their coats off. Joseph sprang to his coat for his six-shooter, Hyrum for his single barrel, Taylor for Markham's large hickory cane, and Dr. Richards for Taylor's cane. All sprang against the door, the balls whistled up the stairway, and in an instant one came through the door. Joseph Smith, John Taylor and Dr. Richards sprang to the left of the door, and tried to knock aside the guns of the ruffians. [Sidenote: Death of Hyrum Smith.] Hyrum was retreating back in front of the door and snapped his pistol, when a ball struck him in the left side of his nose, and he fell on his back on the floor saying, "I am a dead man!" As he fell on the floor another ball from the outside entered his left side, and passed through his body with such force that it completely broke to pieces the watch he wore in his vest pocket, and at the same instant another ball from the door grazed his breast, and entered his head by the throat; subsequently a fourth ball entered his left leg. A shower of balls was pouring through all parts of the room, many of which lodged in the ceiling just above the head of Hyrum. [Sidenote: The "Handsome Fight" of Joseph Smith and John Taylor.] {618} Joseph reached round the door casing, and discharged his six shooter into the passage, some barrels missing fire. Continual discharges of musketry came into the room. Elder Taylor continued parrying the guns until they had got them about half their length into the room, when he found that resistance was vain, and he attempted to jump out of the window, where a ball fired from within struck him on his left thigh, hitting the bone, and passing through to within half an inch of the other side. He fell on the window sill, when a ball fired from the outside struck his watch in his vest pocket, and threw him back into the room. [Sidenote: Taylor Wounded and Helpless.] After he fell into the room he was hit by two more balls, one of them injuring his left wrist considerably, and the other entering at the side of the bone just below the left knee. He rolled under the bed, which was at the right of the window in the south-east corner of the room. While he lay under the bed he was fired at several times from the stairway; one ball struck him on the left hip, which tore the flesh in a shocking manner, and large quantities of blood were scattered upon the wall and floor. When Hyrum fell, Joseph exclaimed, "Oh dear, brother Hyrum!" and opening the door a few inches he discharged his six shooter in the stairway (as stated before), two or three barrels of which missed fire. [Sidenote: The Death of the Prophet.] Joseph, seeing there was no safety in the room, and no doubt thinking that it would save the lives of his brethren in the room if he could get out, turned calmly from the door, dropped his pistol on the floor and sprang into the window when two balls pierced him from the door, and one entered his right breast from without, and he fell outward into the hands of his murderers, exclaiming. "O Lord, my God!" [Sidenote: Willard Richard's Remarkable Escape.] {619} Dr. Richards' escape was miraculous; he being a very large man, and in the midst of a shower of balls, yet he stood unscathed, with the exception of a ball which grazed the tip end of the lower part of his left ear. His escape fulfilled literally a prophecy which Joseph made over a year previously, that the time would come that the balls would fly around him like hail, and he should see his friends fall on the right and on the left, but that there should not be a hole in his garment. The following is copied from the_ Times and Seasons_:-- TWO MINUTES IN JAIL. Possibly the following events occupied near three minutes, but I think only about two, and have penned them for the gratification of many friends. CARTHAGE, June 27, 1844. A shower of musket balls were thrown up the stairway against the door of the prison in the second story, followed by many rapid footsteps. While Generals Joseph and Hyrum Smith, Mr. Taylor, and myself, who were in the front chamber, closed the door of our room against the entry at the head of the stairs, and placed ourselves against it, there being no lock on the door, and no catch that was usable. The door is a common panel, and as soon as we heard the feet at the stairs head, a ball was sent through the door, which passed between us, and showed that our enemies were desperadoes, and we must change our position. General Joseph Smith, Mr. Taylor and myself sprang back to the front part of the room, and General Hyrum Smith retreated two-thirds across the chamber directly in front of and facing the door. A ball was sent through the door which hit Hyrum on the side of his nose, when he fell backwards, extended at length, without moving his feet. From the holes in his vest (the day was warm, and no one had his coat on but myself), pantaloons, drawers, and shirt, it appears evident that a ball must have been thrown from without, through the window, {620} which entered his back on the right side, and passing through, lodged against his watch, which was in his right vest pocket, completely pulverizing the crystal and face, tearing off the hands and mashing the whole body of the watch. At the same instant the ball from the door entered his nose. As he struck the floor he exclaimed emphatically, "I am a dead man." Joseph looked towards him and responded, "Oh, dear brother Hyrum!" and opening the door two or three inches with his left hand, discharged one barrel of a six shooter (pistol) at random in the entry, from whence a ball grazed Hyrum's breast, and entering his throat passed into his head, while other muskets were aimed at him and some balls hit him. Joseph continued snapping his revolver round the casing of the door into the space as before, three barrels of which missed fire, while Mr. Taylor with a walking stick stood by his side and knocked down the bayonets and muskets which were constantly discharging through the doorway, while I stood by him, ready to lend any assistance, with another stick, but could not come within striking distance without going directly before the muzzle of the guns. When the revolver failed, we had no more firearms, and expected an immediate rush of the mob, and the doorway full of muskets, half way in the room, and no hope but instant death from within. Mr. Taylor rushed into the window, which is some fifteen or twenty feet from the ground. When his body was nearly on a balance, a ball from the door within entered his leg, and a ball from without struck his watch, a patent lever, in his vest pocket near the left breast, and smashed it into "pie," leaving the hands standing at 5 o'clock, 16 minutes, and 26 seconds, the force of which ball threw him back on the floor, and he rolled under the bed which stood by his side, where he lay motionless, the mob from the door continuing to fire upon him, cutting away a piece of flesh from his left hip as large as a man's hand, and were hindered only by my knocking down their muzzles with a stick; while they continued to reach their guns into the room, probably left handed, and aimed their discharge so far round as almost to reach us in the corner of the room to where we retreated and dodged, and then I recommenced the attack with my stick. Joseph attempted, as the last resort, to leap the same window from whence Mr. Taylor fell, when two balls pierced him from the door, and one entered his right breast from without, and he fell outward, exclaiming, "Oh Lord, my God!" As his feet went out of the window my head went in, the balls whistling all around. He fell on his left side a dead man. {621} At this instant the cry was raised. "He's leaped the window!" and the mob on the stairs and in the entry ran out. I withdrew from the window, thinking it of no use to leap out on a hundred bayonets, then around General Joseph Smith's body. Not satisfied with this I again reached my head out of the window, and watched some seconds to see if there were any signs of life, regardless of my own, determined to see the end of him I loved. Being fully satisfied that he was dead, with a hundred men near the body and more coming round the corner of the jail, and expecting a return to our room, I rushed towards the prison door, at the head of the stairs, and through the entry from whence the firing had proceeded, to learn if the doors into the prison were open. When near the entry, Mr. Taylor called out, "Take me." I pressed my way until I found all doors unbarred, returning instantly, caught Mr. Taylor under my arm and rushed by the stairs into the dungeon, or inner prison, stretched him on the floor and covered him with a bed in such a manner as not likely to be perceived, expecting an immediate return of the mob. I said to Mr. Taylor, "This is a hard case to lay you on the floor, but if your wounds are not fatal, I want you to live to tell the story." I expected to be shot the next moment, and stood before the door awaiting the onset. WILLARD RICHARDS. While Willard Richards and John Taylor were in the cell, a company of the mob again rushed up stairs, but finding only the dead body of Hyrum, they were again descending the stairs, when a loud cry was heard, "The Mormons are coming!" which caused the whole band of murderers to flee precipitately to the woods. The following communication was written and sent to Nauvoo:-- _First Message to Nauvoo_. CARTHAGE JAIL, 8:05 o'clock, p.m., June 27th, 1844. Joseph and Hyrum are dead. Taylor wounded, not very badly. [1] I am well. Our guard was forced, as we believe, by a band of Missourians {622} from 100 to 200. The job was done in an instant, and the party fled towards Nauvoo instantly. This is as I believe it. The citizens here are afraid of the Mormons attacking them. I promise them no! W. RICHARDS, JOHN TAYLOR. N. B.--The citizens promise us protection. Alarm guns have been fired. The above note was addressed to Governor Ford, Gen. Dunham, Col. Markham, Emma Smith, Nauvoo. This letter was given to William and John Barnes, two mobocrats, who were afraid to go to Nauvoo, fearing that the Mormons would kill them and lay everything waste about Carthage; they therefore carried it to Arza Adams, who was sick with the ague and fever, about two and a half miles north of Carthage. He was afraid to go on the main road; and after two hours persuasion Mr. Benjamin Leyland consented to pilot Adams by "a blind road," and about midnight they started, and arrived in Nauvoo a little after sunrise. They found the news had arrived before them, for about a dozen men were talking about it at the Mansion, but not knowing what to believe until Adams handed in the above official letter. Footnotes: 1. This statement was made at Elder Taylor's request, that he might not alarm his family he was, however, severely wounded, as the narrative in the text bears witness. When the note above was being prepared, Elder Taylor said, "Brother Richards, say I am _slightly_ wounded;" and when it was brought to him he signed his name as quickly as he could, lest the tremor of his hand should be noticed and the fears of his family aroused (_The Life of John Taylor,_ pp. 144-5). {623} CHAPTER XXXIV. GOVERNOR FORD IN NAUVOO--NEWS OF THE MARTYRDOM--MESSAGES TO NAUVOO--ARRIVAL OF THE BODIES--SORROWFUL SCENES--THE BURIAL. [Sidenote: Governor Ford in Nauvoo.] _Thursday, June 27th (continued).--_In the meantime the Governor was making to the Saints in Nauvoo one of the most infamous and insulting speeches that ever fell from the lips of an executive. Among other things he said, "A great crime has been done by destroying the _Expositor_ press and placing the city under martial law, and a severe atonement must be made, so prepare your minds for the emergency. Another cause of excitement is the fact of your having so many firearms. The public are afraid that you are going to use them against government. I know there is a great prejudice against you on account of your peculiar religion, but you ought to be praying Saints, not military Saints. Depend upon it, a little more misbehavior from the citizens, and the torch, which is already lighted, will be applied, and the city may be reduced to ashes, and extermination would inevitably follow; and it gives me great pain to think that there is danger of so many innocent women and children being exterminated. If anything of a serious character should befall the lives or property of the persons who are prosecuting your leaders, you will be held responsible." [Sidenote: Military Display.] The Governor was solicited to stay until morning, but he declined, and left Nauvoo at about 6:30 p.m.; and in passing up Main Street his escort performed the sword exercise, giving all the passes, guards, cuts and thrusts, taking up the entire width of {624} the street, and making as imposing a show as they could, until they passed Lyon's store, near the Masonic Hall. This was apparently done to intimidate the people, as the Governor had remarked in his speech that they need not expect to set themselves up against such "well disciplined troops." Soon after Captain Singleton and his company left for home. [Sidenote: Gov. Ford's Interception of Grant ant Bettisworth.] When the Governor and his party had proceeded about three miles from Nauvoo, they met two messengers (George D. Grant and David Bettisworth) hastening with the sad news to Nauvoo. The Governor took them back to Grant's house, one and one-half miles east of Carthage, with him in order to prevent their carrying the news until he and the authorities had removed the county records and public documents, and until most of the inhabitants had left Carthage. The Governor then proceeded towards Carthage, when Grant took another horse and rode into Nauvoo with the news that night. _Second Message to Nauvoo_. 12 o'clock at night, 27th June, CARTHAGE, HAMILTON'S TAVERN. _To Mrs. Emma Smith and Major General Dunham, &c_.: The Governor has just arrived; says all things shall be inquired into, and all right measures taken. I say to all the citizens of Nauvoo, my brethren, be still, and know that _God reigns. Don't rush out of the city_--don't rush to Carthage--stay at home, and be prepared for an attack from Missouri mobbers. The Governor will render every assistance possible--has sent out orders for troops. Joseph and Hyrum are dead. We will prepare to move the bodies as soon as possible. The people of the county are greatly excited, and fear the Mormons will come out and take vengeance. I have pledged my word the Mormons will stay at home as soon as they can be informed, and no violence will be on their part, and say to my brethren in Nauvoo, in the {625} name of the Lord, be still, be patient, only let such friends as choose come here to see the bodies. Mr. Taylor's wounds are dressed and not serious. I am sound. WILLARD RICHARDS, JOHN TAYLOR, SAMUEL H. SMITH. Defend yourselves until protection can be furnished necessary. June 27th, 1844. THOMAS FORD, Governor and Commander-in-Chief. _Mr. Orson Spencer_: DEAR SIR:--Please deliberate on this matter--prudence may obviate material destruction. I was at my residence when this horrible crime was committed. It will be condemned by three-fourths of the citizens of the county. Be quiet, or you will be attacked from Missouri. M. R. DEMING. It was near midnight before Dr. Richards could obtain any help or refreshment for John Taylor, who was badly wounded, nearly all the inhabitants of Carthage having fled in terror. [Sidenote: Departure of the Governor from the Danger Zone.] _Friday, 28.--1 a.m._ The Governor said the matter should be investigated, and that there was a great responsibility resting upon him. He also said he would send a messenger with an express for Dr. Richards, and wrote an order for the citizens of Nauvoo to defend themselves. He then went to the public square, and advised all who were present to disperse, as he expected the Mormons would be so exasperated that they would come and burn the town, whereupon the citizens of Carthage fled in all directions, and the Governor and his _posse_ fled towards Quincy, and did not consider themselves safe until they had reached Augusta, eighteen miles distant from Carthage. Captain Singleton, of Brown county arrived in Carthage from Nauvoo with his troops. [Sidenote: The Start for Nauvoo with the Bodies of the Martyrs.] {626} About 8 a.m. Dr. Richards started for Nauvoo with the bodies of Joseph and Hyrum on two wagons, accompanied by their brother Samuel M. Smith, Mr. Hamilton, and a guard of eight soldiers who had been detached for that purpose by General Deming. The bodies were covered with bushes to keep them from the hot sun. They were met by a great assemblage of citizens of Nauvoo, on Mulholland Street, about a mile east of the Temple, about three p.m. under direction of the city marshal. The City Council, the Lieut.-General's staff, Major. General Jonathan Dunham and staff, the acting Brigadier-General Hosea Stout and staff, commanders and officers of the Legion, and several thousands of the citizens were there amid the most solemn lamentations and wailings that ever ascended into the ears of the Lord of Hosts to be avenged of their enemies. When the procession arrived, the bodies were both taken into the Nauvoo Mansion. The scene there cannot be described. [Sidenote: The Address of Dr. Richards _et. al_.] About eight or ten thousand persons were addressed by Dr. Willard Richards, William W. Phelps, Esquires Woods and Reid of Iowa, and Col. Stephen Markham. Dr. Richards admonished the people to keep the peace, stating that he had pledged his honor, and his life for their good conduct, when the people with one united voice resolved to trust to the law for a remedy of such a high-handed assassination, and when that failed, to call upon God to avenge them of their wrongs. O, Americans, weep, for the glory of freedom has departed! When the bodies of Joseph and Hyrum arrived at the Mansion, the doors were closed immediately. The people were told to go quietly home, and the bodies would be viewed the next morning at eight o'clock. {627} [Sidenote: Preparation of the Bodies for Burial.] Dimick B. Huntington, with the assistance of William Marks and William D. Huntington, washed the bodies from head to foot. Joseph was shot in the right breast, also under the heart, in the lower part of his bowels and the right side, and on the back part of the right hip. One ball had come out at the right shoulder-blade. Cotton soaked in camphor was put into each wound, and the bodies laid out with fine plain drawers and shirt, white neckerchiefs, white cotton stockings and white shrouds. (Gilbert Goldsmith was doorkeeper at the time). After this was done, Emma (who at the time was pregnant) also Mary (Hyrum's wife) with the children of the martyred Prophet and Patriarch, were admitted to see the bodies. On first seeing the corpse of her husband, Emma screamed and fell back, but was caught and supported by Dimick B. Huntington. She then fell forward to the Prophet's face and kissed him, calling him by name, and begged him to speak to her once. Mary, (the Patriarch's wife) manifested calmness and composure throughout the trying scene, which was affecting in the extreme. Relatives and particular friends were also permitted to view the remains during the evening. _Saturday 29.--_At 7 a.m. the bodies were put into the coffins which were covered with black velvet fastened with brass nails. Over the face of each corpse a lid was hung with brass hinges, under which was a square of glass to protect the face, and the coffin was lined with white cambric. The coffins were then each put into a rough pine box. [Sidenote: Lying in State.] At 8 a.m. the room was thrown open for the Saints to view the bodies of their martyred Prophet and Patriarch, and it is estimated that over ten thousand persons visited the remains that day, as there was a perfect living stream of people entering in at the west door of the Mansion and out at the north door from 8 a.m. to 5 p.m., at which hour a request was made {628} that the Mansion should be cleared, so that the family could take their farewell look at the remains. The coffins were then taken out of the boxes into the little bedroom in the northeast corner of the Mansion, and there concealed and the doors locked. Bags of sand were then placed in each end of the boxes, which were nailed up, and a mock funeral took place, the boxes being put into a hearse and driven to the graveyard by William D. Huntington, and there deposited in a grave with the usual ceremonies. This was done to prevent enemies of the martyred Prophet and Patriarch getting possession of the bodies, as they threatened they would do. As the hearse passed the meeting ground accompanied by a few men, William W. Phelps was preaching the funeral sermon. [Sidenote: The Real Burial.] About midnight the coffins containing the bodies were taken from the Mansion by Dimick B. Huntington, Edward Hunter, William D. Huntington, William Marks, Jonathan H. Holmes, Gilbert Goldsmith, Alpheus Cutler, Lorenzo D. Wasson, and Philip B. Lewis, preceded by James Emmett as guard with his musket. They went through the garden, round by the pump, and were conveyed to the Nauvoo house, which was then built to the first joists of the basement, and buried in the basement story. After the bodies were interred, and the ground smoothed off as it was before, and chips of wood and stone and other rubbish thrown over, so as to make it appear like the rest of the ground around the graves, a most terrific shower of rain, accompanied with thunder and lightning, occurred, and obliterated all traces of the fact that the earth had been newly dug. The bodies remained in the cellar of the Nauvoo House where they were buried, until the fall, when they were removed by Dimick B. Huntington, William D. Huntington, Jonathan H. Holmes, and Gilbert Goldsmith, at Emma's request, to near the Mansion, and buried side by {629} side, and the bee house then moved and placed over their graves. The deceased children of Joseph were afterwards removed and interred in the same place. It was found at this time that two of Hyrum's teeth had fallen into the inside of his mouth, supposed to have been done by a ball at the time of the martyrdom, but which was not discovered at the time he was laid out, in consequence of his jaws being tied up. * * * * * * * [It is thought proper that this volume, which brings the HISTORY OF THE CHURCH to close of its first Period--the administration of its First President, and, by way of pre-eminence _the_ Prophet of the New Dispensation of the Gospel, should close with the official statement of the Martyrdom of the Prophet and the Patriarch. A statement so true, and conservative, and excellent that now for a long time it has been published in the "Doctrine and Covenants."] MARTYRDOM OF JOSEPH SMITH, THE PROPHET, AND HIS BROTHER HYRUM. _(From the Doctrine and Covenants)_. To seal the testimony of this book and the Book of Mormon, we announce the Martyrdom of Joseph Smith the Prophet, and Hyrum Smith the Patriarch. They were shot in Carthage jail, on the 27th of June, 1844, about 5 o'clock p.m., by an armed mob, painted black--of from 150 to 200 persons. Hyrum was shot first and fell calmly, exclaiming,_ "I am a dead man!"_ Joseph leaped from the window and was shot dead in the attempt, exclaiming, _"O Lord, my God!"_ They were both shot after they were dead in a brutal manner, and both received four balls. John Taylor and Willard Richards, two of the Twelve, were the only persons in the room at the time; the former was wounded in a savage manner with four balls, but has since recovered; the latter through the providence of God, escaped, "without even a hole in his robe." Joseph Smith, the Prophet and Seer of the Lord, has done more (save Jesus only) for the salvation of men in this world, than any {630} other man that ever lived in it. In the short space of twenty years he has brought forth the Book of Mormon, which he translated by the gift and power of God, and has been the means of publishing it on two continents; has sent the fullness of the everlasting Gospel which it contained to the four quarters of the earth; has brought forth the revelations and commandments which compose this Book of Doctrine and Covenants, and many other wise documents and instructions for the benefit of the children of men; gathered many thousands of the Latter-day Saints, founded a great city; and left a fame and name that cannot be slain. He lived great, and he died great in the eyes of God and his people, and like most of the Lord's anointed in ancient times, has sealed his mission and his works with his own blood--and so has his brother Hyrum. In life they were not divided, and in death they were not separated! When Joseph went to Carthage to deliver himself up to the pretended requirements of the law, two or three days previous to his assassination, he said: _"I am going like a lamb to the slaughter; but I am calm as a summer's morning; I have a conscience void of offense toward God and towards all men. I shall die innocent, and it shall yet be said of me--he was murdered in cold blood_." The same morning after Hyrum had made ready to go--shall it be said to the slaughter? Yes, for so it was,--he read the following paragraph near the close of the fifth chapter of Ether, in the Book of Mormon, and turned down the leaf upon it: _"And it came to pass that I prayed unto the Lord that He would give unto the Gentiles grace that they might have charity. And it came to pass that the Lord said unto me, if they have not charity, it mattereth not unto you, thou hast been faithful: wherefore thy garments are clean. And because thou hast seen thy weakness thou shall be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father. And now I . . . bid farewell unto the Gentiles; yea, and also unto my brethren whom I love, until we shall meet before the judgment-seat of Christ where all men shall know that my garments are not spotted with your blood_." The testators are now dead, and their testament is in force. Hyrum Smith was forty-four years old, February, 1844, and Joseph Smith was thirty-eight in December, 1843: and henceforward their names will be classed among the martyrs of religion; and the reader in every nation will be reminded that the Book of Mormon and this Book of Doctrine and Covenants of the Church, cost the best blood of the nineteenth century to bring them forth for the salvation of a ruined world; and that if the fire can scathe a _green tree_ for the glory of God, how easy it will burn up the "dry trees" to purify the vineyard of corruption. {631} They lived for glory, they died for glory; and glory is their eternal reward. From age to age shall their names go down to posterity as gems for the sanctified. They were innocent of any crime, as they had often been proved before, and were only confined in the jail by the conspiracy of traitors and wicked men; and their innocent blood on the floor of Carthage jail, is a broad seal affixed to "Mormonism" that cannot be rejected by any court on earth; and their_ innocent blood_ on the escutcheon of the State of Illinois with the broken faith of the State, as pledged by the Governor, is a witness to the truth of the everlasting gospel, that all the world cannot impeach; and their _innocent blood_ on the banner of liberty, and on the _magna charta_ of the United States is an ambassador for the religion of Jesus Christ that will touch the heart of honest men among all nations; and their_ innocent blood_ with _the innocent blood_ of all the martyrs under the altar that John saw, will cry unto the Lord of Hosts, till He avenges that blood on the earth. Amen. (END OF PERIOD I.) {633} INDEX TO VOLUME VI. A Affidavits of Delmore Chapman, 100; of Richards and Lewis, 103; Sission Chase, Avery Case, 109; of Willard Richards, Nauvoo in danger, 119; of Amos Chase, Elliott affair, 121; of Philander Avery, 122; of the Hamiltons, 123; of Orson Hyde, 145; of Daniel Avery, 145-148; of Abiathar B. Williams, on conspiracy, 278; of M. G. Eaton on conspiracy, 279-280; of Aaron Johnson, 350; Margaret J. Nyman _et al_. against Chauncey L. Higbee, 407; H. T. Hugins, Nauvoo threatened, 423; Thomas G. Wilson, on mob movements, 480-481; of Stephen Markham, Nauvoo to be attacked, 492; of Truman Gillett, 500; of Canfield & Belknap, 502; Call _et al_., 505-506; Carlos W. Lyman, 507; Mount and Cunningham, 508; of Allen T. Wait, 509; Morley _et al_., 510; Solomon Hancock _et al_., 511; James Guyman, 511-512; Obediah Bowen, 512-513; of Alvah Tippetts, 514; Greene & Bernhisel, 516; John P. Greene, Jackson's threats, 522; of Joseph Smith, on conspiracy, 523; of Joseph Jackson, threats against the Prophet, 524; of Edward Robinson, threats against Nauvoo, 528; James Olive, mob movements, 529; George G. Johnstone, move on Nauvoo, 530; Gideon Gibbs, on mob, 530; Luman Calkins, on conspiracy, 531-532; of Alfred Randall, threats against the Prophet's life, 586; of Jonathan C. Wright, on conspiracy against Prophet, 587; of O. P. Rockwell on Ford in Nauvoo, 588; of William G. Sterrett, on Ford in Nauvoo, 589-590. Apostles in conference, 11; return of to Nauvoo, 60; epistles of to Elders and Churches abroad, 63-64; action of on publications, 66; minutes of council meeting of, 223; instructed to send delegation to California, 222-224; minutes of meeting of, 230; Appoint conferences in U.S., 334-335; called home, 519. Apostates in Nauvoo, excommunication of, 341; Plans for organization of new Church, 346-347; collection of at Carthage, 560; reported intention to plunder, 564. Arms, public, for Legion, 31. Avery, Daniel, held as prisoner in Missouri, 108; escape of from Missouri, 143; affidavit of treatment in Missouri, 145. Avery, Philander, affidavit of, 122. Address of the Mayor to Nauvoo police, 150-152. Andrews, Benjamin, appeal of to the state of Maine, 178. B Bagby, Walter, injustice of to the Prophet, 4. Babbitt, Almon W., preaches at Nauvoo, 34; refuses to obey orders, 514-515; engaged as council against the Prophet, 600; visits {634} Prophet in prison, 612-613. Backenstos, W., marriage of to Miss Wasson, 43. Badham, Richard, assaulted, 110. Bennett, James Arlington, nominated for Vice-President U.S., 231-233-244. Bettisworth, Constable David, arrests Prophet for treason, 561-562. Botswick, Orsimus F., slanders of, 225. C Cahoon, Reynolds, urges Prophet to return to Nauvoo, 549, 552. Carthage, Anti-Mormon meeting at, 4; and note, 43; disgraceful affair at, 171-173; complaints of citizens against Nauvoo ordinances, 173-174; Anti-Mormon convention at, 221; citizens of, call for "wolf-hunt," 222. Cartwright, Thomas and wife, baptism of, 160-162. Chism, negro, case of, 281, 284. Chase, Amos, affidavit of, 121. Clay, Henry, letter of to the Prophet, 376; Joseph Smith's answer to, 376-377. Clayton, William, attends court at Dixon, 350; report of procedure of court, 380-384. Cole, Mr., school teacher, 65-66. Convention, Anti-Mormon, Carthage, 221; presidential at Nauvoo, 386-397. Communications, (see letters). Conference, minutes of, at Manchester, England, 2; and (note); in Alexander, New York, 98; Brownstown, Michigan, 175; general at Liverpool, England, 326-330; of the Twelve, Ralston Hall, Boston, 11-30; special at Nauvoo, 47-52; in New York, 286; general of the Church, April, 1844, 287-300; Kalamazoo, Michigan, 425; Glasgow, Scotland, 426; at Cypry, Alabama, 331; list of appointed in U.S., 334-335; presidents of appointed in U.S., 335-340; at Pleasant Vallet, Michigan, 431. Copeland Colonel Solomon, of Tennessee, invited to be candidate for vice-president, 248. Co-operation, plans of for store, 263. Court, Municipal, petitioned for trial by Joseph Smith, 357-361, _et seq_.; case of Jeremiah Smith before, 379, 418-420; minutes of in case of Jeremiah Smith, 420-423; petition of Prophet before, _Expositor_ case, 454-456; hearing before, on _Expositor_ case, 456-458; members of city council before, 460-461. Council special at Nauvoo, 39. D Dayton, Hyrum and Son, before mayor's court, 155. Data, compilation of by historians, (note) 547. Dunn, Captain, sent to demand state arms from Legion, 554-555. Discourses, on sealing powers, 183-184; Elias, Elijah, Messiah, 249, 354; on Conspiracies in Nauvoo, 272-274; on Prophetic Calling and Fullness of Ordinances for Living and Dead, 363-367; Dissenters at Nauvoo, 408-412; the Godhead, Plurality of Gods, 473-479. Drama in Nauvoo, 349-350. Dunham, Jonathan, on mission to Governor Ford, 61; made wharf-master, 229. E Elliott, John, arrest and trial of, 117-118. Election, Presidential, 1844, who shall be candidate for, 187-188; _Times and Seasons_ editorial on, 214-217. {635} Excommunications of apostates, 341. _Expositor, Nauvoo_, first and only number of, 430; declared a nuisance and destroyed, 448; proceedings in city council against, 434-448; Francis M. Higbee on destruction of, 451-452; comment of _Neighbor_ on, 460. F _Fanny_, barque, arrives in New Orleans, 244. Female Relief Society, Voice of Innocence from, 248. Folsom, William H., clerk of New York conference, biography (note) 1. Follett, King, death of, 248; biography, 249. Ford, Governor Thomas, arrival of at Carthage, and accepts mob as militia, 542; interview of with Taylor an Bernhisel, 543-545; perplexity of, 552; pacifies mob, 560; pledges faith of the state for fair trial of the Smiths, 561; presents Joseph Smith to militia, 564; refuses to prevent false imprisonment, 570-571; directs Justice R. F. Smith to use Carthage Greys, 598; holds militia council on visit to Nauvoo, 599-600; visit of to Nauvoo, 623; intercepts messengers with news of martyrdom, 624; course of at Carthage, 625; flees from danger zone, 625. Foster, Dr. R. D., misunderstanding of with Prophet, 332-333, 344-345; seeks private interview with Prophet, 430. Fielding, Amos, credentials of, 263. Frierson, Colonel, represents John C. Calhoun, 81 (and note); drafts memorial to Congress in behalf of Saints, 83, _et seq_. (and note.) Fullmer, John S., with Prophet in Carthage prison, 600-601. G Geddes, Col. Thomas, with Governor at interview, Carthage prison, 576; report of Governor Ford's statement on leaving prison, 585 (and note). Greene, John P., returns from New York mission, 60; report of Foster Higbee embroilment, 348-349. Grant, Jedediah M., preaches at mansion, 356. Greys, Carthage, boisterous conduct of, 559-560; revolt of, 564; left as guard to Prophet and Patriarch, 606-607. H Hanks, Knowlton F., missionary, death of, 64. Harris, Dennison, L. reveals conspiracy against Prophet, 280-281 (note). Hedlock, Reuben, president of the British mission, 65-66; presides at conference in England, 327-330. Higbee, Francis M., charges Prophet with slander, 174; threatens Prophet with bonds, 176; before Municipal Court, 178; before Esquire Wells for assaulting police, 285; before Municipal Court, 357-361. Higbee, Chauncey L., before Esq. Wells for assaulting police, 285; affidavits against, 407. Hodge, Abraham C., reports Prophet's determination to go West, 545; sent on special mission to Carthage, 557. Hunter, Edward, sent as special messenger to Governor Ford, 492. I Indians, Sacs and Foxes, visit of to Nauvoo, 401-402. {636} J Jackson, Joseph, H., conversation of with Prophet; character of, 149 (and note); attempt to arrest, 521; threats against Prophets, 569. Johnson, Benjamin F., instructions of the Prophet to, 60. Judd, Nelson, assault upon, 179-180. Journals, importance to elders of keeping, 186. Jones, Elder Dan, Prophecy upon head of, 601; with the Prophet in prison, 601, 621; sent by the Prophet with messenger to Gov. Ford, 602, 604. K Kay, William, in charge of immigrants from England, 244; arrives with company at Nauvoo, 333. Kimball, Heber C., address of at April conference, 324. L Legion, Nauvoo, muster of, 34; aid of applied for, 119. Law, Wilson, doggerel written by, 210; cashiered from Legion, 362; seeks to get warrant against the Prophet, 568. Law, William, difficulty of with police, 162-165; reconciliation of with the Prophet, 165; second trouble with police, 166-170; excommunication of, 341. Letters: Governor Ford to the Prophet, 35; Reuben Hedlock to the First Presidency, 44; H. R. Hotchkiss to Joseph Smith, 55; Heywood to Joseph Smith, 62; Joseph Smith to the Saints in England, 69-70; James A. Bennett to Joseph Smith, 71-73; Joseph Smith to Bennett, 73-78; Brigham Young to John Page, 81-83; Ewing, state auditor, to Major John Bills, 95; Lamborn, attorney-general Ill., Legion affairs, 95; McDougall, to state auditor on Legion affairs, 96; Joseph Smith to Governor Ford, 100; Wilson Law to Joseph Smith, 108; Joseph Smith, to Governor Ford, 109; Joseph Smith to John Smith, 110; Governor Ford to Joseph Smith, 113; W. W. Phelps to John White, 132; Joseph Smith to Governor Ford, affidavits, 153; Calhoun to Joseph Smith, 155; J. Smith to Calhoun, 156-160; Twelve Apostles to Saints at Morley, 176-177; Ford to citizens of Hancock county--warning, 189; Joseph Smith to Haywood--visit to Quincy, 213; Joseph Smith to editor of _Neighbor_, 221; High Council to Saints in Nauvoo, 228-229; Willard Richards to James A. Bennett, 231-233; Lyman Wight _et al_., to First Presidency, 255-257; ditto to President Smith, 257-260; Young and Richards to Hedlock, England, 351; P. P. Pratt to Joseph Smith _et al_., 354; Charles C. Rich to Alanson Ripley, 355; Hyde's report to President Smith--Western Movement, 369-376; Henry Clay to Joseph Smith, 376; Prophet's answer to same, 376-377; William Clayton, reporting court procedure at Dixon, 380-384; George A. Smith to _Times and Seasons_, 399-401; Richards _et al_. to Central Election Committee, 404; Willard Richards to Orson Hyde--Western Movement, 405-407; D.S. Hollister to Joseph Smith, election matters, 416-418; Joseph Smith to Judge Pope, 422; Joel H. Walker to Joseph Smith--Western Movement, 424-425; Joseph Smith's answer, 425; "Horace" to Joseph Smith, {637} 426; Joseph and Hyrum Smith to Tewkesbury, 427; Joseph Smith to I. Daniel Rupp, 428; Hickok to Joseph Smith, 450; Hugins to Joseph Smith, 451; Washington Tucker to Joseph Smith, 458-459; Prophet's answer to Tucker, 459; Joseph Smith to Governor Ford--defense to _Expositor_ case, 466; Bernhisel to Governor Ford, 467-468; Wakefield to Governor Ford, 469; Sidney Rigdon to Gov. Ford, 469; Ladd to Joseph Smith, 472; Joseph Smith to Gov. Ford--urges Governor to come to Nauvoo, 480; Morley to Joseph Smith--mob threats, 481-482; John Smith to the Prophet, 485; the Prophet's answer, 485-486; Hyrum Smith to Brigham Young--calling home to Twelve, 486-487; Hugins to Joseph Smith, 494; Joseph Smith to H. F. Hugins, 501; Joseph Smith to Ballantyne and Slater, 515; Richards to James A. Bennett, 516-518; Foster to John Procter, 520; Governor Ford to Mayor of Nauvoo, 521; Joseph Smith to Gov. Ford--urging latter to come to Nauvoo, 525-527; Gov. Ford to Mayor and City Council of Nauvoo--on _Expositor_ affair, 533-537; Joseph Smith in answer to above, 538-541; Joseph and Hyrum Smith to Gov. Ford, 550; Joseph Smith to Hugins, 551; Joseph Smith to J. R. Wakefield, 551; Johnston to Joseph Smith, 553; Joseph Smith to Gov. Ford, 556; Reid and Woods to Joseph Smith, 558-559; the Prophet to Emma Smith, 565; Joseph Smith to Gov. Ford, 575; Joseph Smith to Judge Thomas, 590; Miner R. Deming to Joseph Smith, 593; Joseph Smith to Messrs. Woods and Reid, 595; William Clayton to Joseph Smith, 598-599; Joseph Smith to Emma Smith, 605; P. S., 605; Richards, _et al_. to Saints at Nauvoo--second message announcing martyrdom, 624-625. Lytle, Andrew and John, trial of, before Municipal Court, 286. Lyne, Thomas A., a tragedian, 349. Loveland, Chester, threats of violence against, 504-505. M _Maid of Iowa_, arrives at Nauvoo with England passengers, 333. Markham, Col. Stephen, attends court at Dixon, 350; with the Prophet in Carthage prison, 592, 614; forced out of Carthage, 614. Marks, William, police difficulties of, 166-170. Marriage, plural, 46. _Metoka_, sailing of, with Saints, 4. Mansion, Nauvoo, made a hotel, 33; party and dinner at, 42. Mormon, Book of, evidence of in ruins in America, 53-54; presented to Queen Victoria--poem on, 181-183. Miller, Bishop George, returns from mission, 61. Mormonism, publications _pro-et-con_. for 1843, 154. Mormons, improvements of, 195-196. Misrepresentations, corrected, 67. Missouri, peace proposals to, 218-220; "Friendly Hint" to, 245-247. Mittimus, false, 569; second remanding Smith Brothers to prison, 597. Memorial to U.S. Congress, 84, _et seq_; action of meeting on, 88; officially signed by Mayor and city council, 116; of the city council to Congress, 125-132; origin of Joseph Smith's Western Memorial, 270; memorial to Congress, Joseph Smith's, 275; before House of Representative, 282 (note); Joseph Smith's to {638} President John Tyler, 281-282. Meetings, public, at Nauvoo, 101; at Nauvoo--appeal to government on local affairs, 107; at Nauvoo--aggressions of Missouri, 111-113; mass, at Warsaw, 462-466; public at Nauvoo--to correct false reports, 483. N Nauvoo, prosperity of, 9; special session of city council of, 234-236; status of, 1844, 265-267, destructive wind at, 267; status of at close of 1843, 377-378; declaration of martial law in, 497. New Orleans, branch organized in, 176; _Neighbor, Nauvoo_, on destruction of _Expositor_, 460, 496. O Orders to city marshal, 103; reply, 104; Mayor's to Legion, 104; to Nauvoo Legion, 119; to Wilson Law calling out Legion, 120; to Major-General to Legion, 493; to A. P. Rockwood to notify guard, 494; general to Legion, 532; Joseph Smith to General Dunham--surrender of state arms, 556; to bring prisoners into court, 596. Ordinances, special in Prophet's case, 105; for erection of a dam in Mississippi, 106; enlarging police force, 110; on sale of liquors, 111; to prevent unlawful arrests by "foreign" process, 124; for the protection of the Church of Latter-day Saints, 130-132; complaint of Carthage citizens against, 173-174; on sale of liquors, 178-179; on witnesses and jurors' fees, 179; for protection of U.S. citizens, asking Congress to pass, 275-277; concerning libels and other purposes, 433-434. _Ospray_, election on board of for President of U.S., 384-385; captain of calls on Joseph Smith, 451. Owen, case of in Mayor's court, 4. P Packard, Noah, Memorial of to Massachusetts, 236. Pacific Island, mission to, 71. Page, John E., appointed to a mission to Washington, 81. Petition to hear the Prophet, 533. Phelps, W. W., mission of to Gov. Ford, 61; reads Prophet's Views at Nauvoo, 211. Phenomena, strange, reported, 121. Police, names of special, 149-150; difficulty of with William Law, 162-165. President, U.S., who shall be our next?, 39. Pratt, Addison, on death of Elder Hanks, 64. Proclamation to kings, instructions to write, 80; Joseph Smith to keep order in Nauvoo, 449; of Joseph Smith against false charges, 484-485; of Joseph Smith to Nauvoo marshal, 493. Pratt, Parley, attends conference, Boston, 11; enthusiastic on appeal to "Green Mountain Boys," 93-94. Pratt, Orson, affidavit of against Higbee, 177-178; credentials of, 262. Pugmire, Jonathan, Sen., _et al_., released from English prison, 160. R Rapids, Des Moines, canal around, 80 (and note). Rigdon, Sidney, dissatisfaction of Prophet with, 46; appeals to Pennsylvania, addresses conference, 288-295, _et seq_., nominated for vice-presidency, U.S., 356. {639} Reid, John S., Prophet's lawyer in early experience, 377; address at Nauvoo, early experience, 392-397. Richardson, Mr., repents of part in Avery case, 133. Richards, Dr. Levi, marriage of, 134. Richards, Phinehas, appeals to Massachusetts, 193. Rollasson, Mr., store robbed, 281. Rockwell, Orrin Porter, accompanies Prophet in his start for the West, 548-550-551; warned of Prophet to stay at Nauvoo, 565. Richards, Willard, with Prophet in Carthage, 613-614; his "Two Minutes" in jail, 619-621; announces the martyrdom of Patriarch and Prophet, 621-622; conveys bodies of martyrs to Nauvoo, 626; addresses people at Nauvoo, 626. S Scott, Robert, reveals conspiracy against Prophet, 280-281 (and note). Smith, Joseph, the Prophet, in council with Hyrum _et al_., 2; description of, _New York Sun_, 3; seeks public arms for Legion, 31; prayers for sick, 31; _New Haven Herald_ on, 32-33; on Socialism, 32-33; inspects Legion, 34; appoints mission to Russia, 41; on plural marriage, 46; remarks on the demise of James Adams, 50-52; opinion of on mesmerism, 56; on Constitution and Bible, 56-59; visits Macedonia, 59; writes to candidates for presidency, 63, 65; poisoned, 65; dictates appeal to "Green Mountain Boys," 80; address to, 88, _et seq_., proposes canal around Des Moines Rapids, 80; prophesies against oppressors, 95; views on standing of Legion, 97; suggests petition to make Nauvoo U.S. Territory, 107; prediction on Government of U.S., 116 (and note;) gives instructions for order in Nauvoo, 124; receives Christmas serenade, 134; holds Christmas party at Mansion, 134; receives letters from Cass and Calhoun, candidates for President, 144; address of to Nauvoo police, 150-152; comments of on Marks' and Laws' police fears, 166, 170; discourse of on Priesthood, 183-185; nominated as candidate for president, 187-188; views of on candidacy, 210; views on the Powers and Policy of U.S. Government, 189, 197-209; dream of troubled waters, 194; recommends repeal of "extra" city ordinance, 212; instruction of to Orson Pratt, 212; instructs Twelve to send delegation to California, 222; sends views on Government to national officials, 225-226; editorial, _Neighbor_, on candidacy of, 226; sketches reply to Casius M. Clay, 227; Friendly Hint of to Missouri, 245-247; comments on candidacy, 268-270, 361, 367-368; interview of with Mrs. Foster, 271; discourse of on Conspiracies, 272-274; sends memorial to U.S. Congress, 275-277; preaches King Follett's funeral sermon, 301; announces the whole of America as Zion, 318-320; altercation with Dr. Foster _et al_., 344; petition of for _habeas corpus_ before Municipal Court in _Expositor_ case, 357; discourse by on prophetic calling, fullness of ordinance for living and dead, 363-367; indictment of at Carthage, 405; goes to Carthage to face charges, 412-415; caution "Kirtland Safety Society" script, 429; interview of with Foster, 430; address of, current events, 449-450; arrest of by David Bittisworth, 453-454, {640} dream of on Nauvoo apostates, 461-462; sermon on Godhead--plurality of Gods, 473-479; interview of with gentlemen from Madison, 479; address of to Nauvoo Legion, 497-500; takes command of Legion, 500; appeal of to President Tyler, 508; comment on preparations for defense, 520; desire of to have Hyrum leave him, 520; determines to go to the West, 545-546 (and note); also 547-548-549-550; is urged to return to Nauvoo, 549-550; decides to return, 550-551; starts for Carthage, "_a lamb to the slaughter_," 554-556; return of to Nauvoo, 557; final departure of for Carthage, 558; arrival at Carthage, 559-560; surrender of to constable, 561; arrested for treason, 561-562; introduced to troops by Gov. Ford, 563-564; prophecy of to gentlemen at Carthage, 566; before Justice R. F. Smith, 567-568; committed to Prison on false mittimus, 569-570; interview of with Gov. Ford--Carthage jail, 576-585; anxiety of for safety, 592; comments on reproofs to the wicked, 608; dream of struggle with enemy, 609-610; testifies of Book of Mormon to guards, 510; "handsome fights," of, 617-618; death of, 618-621; arrival of body at Nauvoo, 626; burial of, 628-629; official account of martyrdom of, 629-31. Smith, Hyrum, appointed one of Temple committee, 53; begins work, 61; injures knee joint, 98; slander of, by Botswick, O. F., 225; address of at April conference, 296-301, 322; remonstrance of with Prophet, 403; denial of threats against _Warsaw Signal_ and editor, 495, 500; refuses to leave Prophet, 546; seeks to comfort Prophet in prison, 600-601, death of, 617; arrival of body at Nauvoo, 626; burial of, 628-629; official account of martyrdom of, 629-631. Smith, Emma, kindness of to husband, 165; message of to Prophet, urging husband to return to Nauvoo, 549-552. Smith, Uncle John, ordained Patriarch, 173; heroism of, 515; comes to Carthage prison to see the Prophet, 598. Smith, William, arrival of at Nauvoo with company of Saints, 342; withdraws as candidate for legislature, 378. Smith, Jeremiah, issues out writ of _habeas corpus_ at Nauvoo, 343; Threats to kidnap, 412; before Municipal Court, 418-425. Snow, Eliza R., Poem to Queen Victoria 181-183; Apostrophe of to Missouri, 192-193. Southwick, Dr., report of on mob movement, 507; reports officers' meetings to the Prophet, 605-606. Spencer, Augustine, assaults his brother, 344. Stoddard, reproved by Prophet, 229. Styles, George P., appointed city attorney, 331-332. Stigall, George W., jailor at Carthage, receives Prophet _et al_., 574; reports intention to attack Nauvoo, 575. T Taylor, Elder John, on Socialism, 33; purchases printing office, 185; appointed delegate to Governor at Carthage; 522; account of interview with Governor Ford, 543-545; remonstrance of to Governor Ford, 571-573; report of Governor Ford's and president Smith's interview, 579-585, sings for President Smith, "A Poor, Wayfaring Man," 614-615; wounded in Carthage prison, 618. Temple, plan for women's subscriptions to, 142; meeting in interest of, 236-244. {641} Temple, Masonic, dedicated, 287. Thieves, _Neighbor's_ editorial on, 38. Thomas, Judge Jesse B., holds court at Carthage, 398; courtesy of to Prophet, 413; advice of to Prophet, _Expositor_ affair, 479. V Van Buren, President U.S., letter and postscript to, 65. W Western Movement proposed, exploration for, 222, 224. Wells, Daniel H. justice of the peace, issues writ of ejectment from Temple block, 356-357; trial of Mayor and City Council before, _Expositor_ affair, 487-491; call of Prophet upon _en route_ for Carthage, 554. Wheelock, warning of to Governor Ford, 607; leaves pistol with the prisoners in Carthage prison, 607-608. Weeks, William, architect of Nauvoo Temple, difference of with Prophet, 196-197. Winchester, Benjamin, sent to preach at Warsaw, 190. Wilkie, John, blessed by Prophet, 264. Wolfe, Mr. De, lectures at Nauvoo, 223. Wight, Lyman, asks Prophet's advice on preaching to Indians, 222; letters of to First Presidency, 255; to President Smith, 257; views of, considered in council 260-261. Woodruff, Wilford, in railway wreck, 32. Y Young, Brigham, in conference, Boston, 11-30, _et seq_.; address at April conference, 321; on whole America as Zion, 321; instructions of to elders, 325. Z Zion, the whole of America is, 318-321. 
60708	----	HISTORY OF THE CHURCH OF JESUS CHRIST OF LATTER-DAY SAINTS PERIOD I. History of Joseph Smith, the Prophet, By Himself. Volume IV. An Introduction and Notes By B. H. Roberts Published by the Church. Salt Lake City, Utah, 1908. {III} Table of Contents. Volume IV. CHAPTER I. The Departure of the Twelve for England--Manifestation of God's Power in Healing the Sick at Commerce. The Prophet's Literary Methods. Farewell to the Twelve. The L. D. S. Hymn Book. Administration to the Sick. Discourses by the Brothers Pratt. Prayer Meeting for the Sick. Letter to Isaac Russell, reproving him for issuing Pretended Revelations to the Saints. Conference in New Jersey. Progress of the Work in England. The Prophet's Letter to Isaac Galland--Nauvoo Affairs. Brigham Young Starts on his Mission. Departure of Elders Young and Kimball from Nauvoo. Items of Doctrine, The Prophet. Minutes of Conference at Commerce, Illinois, October 6th, 7th and 8th, 1839. Death of John Young, Brigham Young's Father. Hardships of the Elders of the British Mission. CHAPTER II. The Prophet's Journey To Washington--The Petition Of The Saints To The Congress Of The United States For Redress Of The Wrongs Inflicted Upon Them In Missouri. Departure of the Prophet for Washington. Progress of the Twelve towards England. Canadian Saints En Route for Nauvoo. Elder Taylor Anointed in the Kirtland Temple. Excerpt from Parley P. Pratt's Letter to the Prophet. First Issue of the _Times and Seasons_. The Elements Obey. The Prophet's Adventure En Route to Washington. The Saints' Petition to Congress. {IV} CHAPTER III. The Prophet's Efforts at Washington to Obtain Redress of Grievances for the Saints--Affidavits on Missouri Affairs. The Prophet's Letter to Hyrum Smith--Reporting State of Affairs at Washington. Letter of the Prophet and Elias Higbee to the High Council at Nauvoo--Preliminary Hearing of Grievances. Brigham Young in New York. Letter of Hyrum Smith to Parley P. Pratt--On Printing the Book of Mormon in New York. The Prophet in New Jersey. Affidavit of Simon Carter on his Sufferings in Missouri. Letter of Hyrum Smith to the Prophet and Judge Higbee. Affidavit of William F. Cahoon--Missouri Wrongs. Letter of C. Adams to the Prophet--Cause of the Saints before the Illinois Legislature. Law Suits to be Abandoned. Extract from Elder Orson Pratt's Letter to his wife--Reporting Movements of the Brethren in the Eastern States. Letter from John B. Weber to the Prophet--On Supplementing the Latter's Effort to Obtain Redress from Congress. Affidavit of John M. Burke--Missouri Outrages. Affidavit of John Lowry--Ditto. Affidavit of Jedediah Owen--Ditto. Affidavit of T. Alvord--Ditto. Affidavit of William Hawk--Missouri Affairs. Affidavit of Timothy B. Clark--Ditto. Affidavit of Urban V. Stewart--Ditto. Affidavit of John Smith--Ditto. Affidavit of Samuel Smith--Ditto. Affidavit of Daniel Avery--Ditto. Affidavit of James Powell--Ditto. Affidavit of John Smith--Ditto. Affidavit of Smith Humphrey--Ditto. Affidavit of Henry Root--Ditto. Affidavit of Joseph Clark--Ditto. Affidavit of Thomas D. Casper--Ditto. Affidavit of Jesse W. Johnston--Ditto. Affidavit of Owen Cole--Ditto. Affidavit of Ezekiel Maginn--Ditto. Affidavit of Addison Green--Ditto. Affidavit of John P. Greene--Ditto. Affidavit of Asahel A. Lathrop--Ditto. Affidavit of Burr Riggs. Affidavit of Simon P. Curtis. Affidavit of Elisha H. Groves. Affidavit of Jacob Foutz. Affidavit of Frederick G. Williams. Statement of James Sloan. Affidavit of David Shumaker. Affidavit of Levi Richards. Affidavit of Gibson Gates. Affidavit of David Pettigrew. {V} CHAPTER IV. Departure of the Prophet from Washington--Labors of Elias Higbee Before the Senate Judiciary Committee--Report of the Committee. Ministry of Brigham Young and George A. Smith at Richmond, New York. Appointments in the British Mission. Matthew S. Davis' Description of the Prophet, and a Report of his Washington Discourse. The Prophet's Interview with Van Buren and Calhoun. Elias Higbee's Letter to the Prophet, Reporting Progress in the Cause of the Saints before the Senate Committee. Second Letter of Elias Higbee to the Prophet--Cause of the Saints before the Senate Committee. Third Letter of Elias Higbee to the Prophet--Cause of the Saints before the Senate Committee. The Fourth Letter of Elias Higbee to the Prophet--Announces that the Senate Committee's Report will be Adverse to the Saints. The Prophet En Route for Nauvoo. Death of James Mulholland. Report of the Senate Judiciary Committee on the Case of the Saints vs. Missouri. CHAPTER V. Affairs of the Saints before United States Senate--General Conference of the Church at Nauvoo--Action of the Church with Reference to Senate Committee's Report--Mission to Palestine. Extract from the Minutes of the Iowa High Council. Fifth Letter of Elias Higbee to the Prophet--The Affairs of the Saints at Washington. Extract from Elder John Taylor's Letter--Affairs in British Mission. Judge Elias Higbee's Course at Washington Approved. Letter R. B. Thompson to Elias Higbee, Announcing Approval of the Church Authorities of the Latter's Course at Washington. Letter of Horace R. Hotchkiss to Sidney Rigdon and Joseph Smith, Jun.,--Inquiring Concerning the Progress made before Congress. Sixth Letter of Elias Higbee to the Prophet--Affairs of the Saints at Washington--Papers Withdrawn. Letter of Horace R. Hotchkiss to Joseph Smith, Jun.,--Offering Tract of Land for Sale. Letter of Sidney Rigdon to the Prophet. Arrival of Brigham Young and Associates in England. Minutes of the General Conference of the Church. {VI} CHAPTER VI. Development Of The Work In England--The Palestine Mission--Postoffice Name Changed From Commerce To Nauvoo. Letter of Hon. Richard M. Young to Elias Higbee. Orson Hyde's Credentials as a Missionary to Palestine. Ordination of Willard Richards to the Apostleship. Letter of Heber C. Kimball to the Saints of the United States--Affairs of the British Mission. Council Meeting of the Twelve in England--Hymn Book and the _Millennial Star_ Projected. Letter of Brigham Young to the Prophet. Mission opened in Scotland--Orson Pratt. Letter of Robert Johnstone to Senator Young--Postoffice Name Changed from Commerce to Nauvoo. Letter of Senator Young to Judge Elias Higbee--Postoffice Name, etc. Letter of Wilford Woodruff to Don Carlos Smith--Success of Woodruff's Ministry. Letter of Elders Hyde and Page to the Prophet--Plans for the Palestine Mission. Letter of Brigham Young to the Prophet--Affairs of the British Mission. Release of Elder Turley from Prison. Letter of the Prophet to Elders Hyde and Page--Palestine Mission Considered. Letter of Willard Richards to the Editor of the _Millenial Star_--Reporting Labors. CHAPTER VII. First Foreign Periodical Of The Church--The "Millennial Star"--The Prophet Seeks Release From Secular Responsibilities. The Beacon Hill Conference. A Letter of Heber C. Kimball, _et al_., Recommending English Saints to the Bishop of the Church. Death of Bishop Partridge. First Number of the _Millennial Star_. The First Company of Saints from England. Brigham Young's Dream. Minutes of the Conference Held at Gadfield Elm Chapel, in Worcestershire, England, June 14th, 1840. Memorial of Joseph Smith, Jun., to the High Council of the Church of Jesus Christ of Latter-day Saints, June 18th, 1840. Proceedings of the High Council on the Foregoing Memorial, June 20th, 1840. Minutes of the Conference Held at Stanley Hill, Castle Froome, Herefordshire, England, June 21st, 1840. Carpenter's Hall. Minutes of the High Council. Letter of William W. Phelps--Confessing Errors Committed in Missouri. Letter of Elders Orson Hyde and John E. Page to Presidents Joseph Smith, Hyrum Smith, Sidney Rigdon, Pleading for William W. Phelps. {VII} Minutes of a Meeting of the Crooked Creek Branch of the Church. Minutes of High Council at Nauvoo. Reflections of the Prophet on the Action of Congress. CHAPTER VIII. Important Conference of the Church in England--Kidnapping of Brown and Boyce by Missourians--Action of the Citizens of Nauvoo. Conference of the Church in England. A Council of Church Officers, Held at Manchester, England. Extract from Elder Woodruff's Letter to the Editor of the _Millennial Star_--Detailing Incidents of his Ministry. Special Instruction for High Councils. The First Missionary for Australia. Kidnapping of Alanson Brown and Benjamin Boyce--Affidavit of Daniel H. Wells. Statement of James Allred. Action of the Citizens of Nauvoo in the Matter of the Kidnapping of Brown and Boyce by the Missourians. Report of the Committee on Resolutions. Memorial to Governor Carlin. CHAPTER IX. The Return of a Prodigal--Conditions in Kirtland--Progress of the Work in Great Britain--The Coming of John C. Bennett--Australian Mission. Extract of a Letter from Elder William Barratt. The Prophet's Letter to William W. Phelps--Welcoming him back into the Church. Credentials of Elders Samuel Bent and George W. Harris. The Prophet's Letter to Oliver Granger--Dealing Chiefly with affairs at Kirtland. Letter of John C. Bennett to Joseph Smith and Sidney Rigdon--Announcing his Intention to Join the Saints. Letter of John C. Bennett to Messrs. Smith and Rigdon--Making Further Tender of his Services to the Church. Letter of the Prophet to Horace R. Hotchkiss--Rock River Lands and the White Purchase. Letter of John C. Bennett to Messrs. Smith and Rigdon--Expressing Anxiety to be with the Saints. A Voice from the Holy City--Rebuilding the Temple of Solomon--Recall of the People of God to the Land of Judah. Circular. Extract of a Letter from Wilford Woodruff to the Editor of the _Millennial Star_--Reporting Labors. The Prophet's Letter to John C. Bennett--Bidding him Welcome to Nauvoo, to partake of--Poverty. Letter of John C. Bennett to Messrs. Smith and Rigdon--Announcing that he will soon be in Nauvoo. {VIII} CHAPTER X. A Missouri Kidnapping--Continued Development of the Work in Great Britain--The Death of Joseph Smith, Sen., First Patriarch of the Church. Settlement of a Difficulty. The Kidnapping of Benjamin Boyce, Mr. Brown, _et al_. The Beginning of Open-air Meetings. The Electric Telegraph. An Address by the First Presidency to the Church. Minutes of the High Council Meeting, at the Office of Joseph Smith, Jun., Nauvoo, September 5th, 1840. The Generosity of John Benbow. Earthquake at Mount Ararat. The Death of Joseph Smith, Sen. Biography of Joseph Smith, Sen., Presiding Patriarch of the Church, by the Prophet, his Son. The Discourse of Elder Thompson at the Funeral of Joseph Smith, Sen. CHAPTER XI. Threatening Portents in the Actions of Missouri--General Conferences in Nauvoo and England--The Doctrine of Priesthood. Letter of Samuel Bent and George W. Harris to the Presidency--Reporting Labors. Letter of John E. Page to the Presidency, Reporting Progress of Palestine Mission. Extracts from Orson Hyde's Letter--Signs in the Heavens. Elder Heber C. Kimball's Dream. Minutes of the General Conference of the Church of Jesus Christ of Latter-day Saints, held in Nauvoo, October 3d, 1840. Report of the Presidency. Minutes of a General Conference in England. Minutes of a Council of the Twelve in England. CHAPTER XII. Progress of the Work in Great Britain--The Saints at Kirtland Reproved for Their Course During the Missouri Persecutions--The Prophet's Address to the Twelve and Saints in Great Britain. Charge against Oliver Walker. Minutes of the High Council. Letter of Heber C. Kimball et al. to Messrs. Ebenezer {IX} Robinson and Don Carlos Smith--Reporting Affairs in the British Mission. "Remarkable Visions" by Orson Pratt. Letter of Joseph and Hyrum Smith to the Saints in Kirtland--Reproving the Saints for Neglect of their Brethren and Sisters During the Missouri Persecutions. An Epistle of the Prophet to the Twelve. CHAPTER XIII. Introduction of the Gospel in the Isle of Man--The Nauvoo Charter. Mormonism in the Isle of Man. Opposition to the Work in England. Excommunication of Sidney Roberts. Letter of Brigham Young to the Presidency, Detailing Movements of the Mission in England. Elder Taylor's Defense of the Work. An Act to Incorporate the City of Nauvoo. Of the Legislative Powers of the City Council. Letter of John C. Bennett to the _Times and Seasons_--Announcing the Passage of the Act Incorporating Nauvoo. CHAPTER XIV. Vale 1840--Enter 1841--List of Publications for and Against the Church--Whereabouts of the Twelve Apostles--"Election and Reprobation"--Proclamation to the Saints. The Acquittal of R. D. Foster. An Objector Put Down. Brigham Young's Letter to the Prophet--Reporting Labors in England. Election and Reprobation--by Brigham Young and Willard Richards. A Proclamation of the First Presidency of the Church to the Saints Scattered Abroad, Greeting. CHAPTER XV. Reconstruction of Church Affairs at Nauvoo--Revelation--Municipal Organization of Nauvoo--Installation of Civic and Military Officers. Reproof of John E. Page and Orson Hyde. Revelation given to Joseph Smith at Nauvoo, January 19th, 1841. Hyrum Smith Installed as Patriarch. First Election of Municipal Officers in Nauvoo. Joseph Smith made Sole Trustee of the Church. {X} Nauvoo City Council Organized. The Mayor's Inaugural Address. Minutes of the Meeting which Organized the Nauvoo Legion. Nauvoo Council Opened by Prayer. The Echo Company. Minutes of the London Conference. Ordinance. Missouri's "White-washing." Legion Resolutions. Resolution. Ordinance. An Act to Incorporate the Nauvoo House Association. An Act to Incorporate the Nauvoo Agricultural and Manufacturing Association in the County of Hancock. Division of Nauvoo into Municipal Wards. Ordinance on Religious Liberty in Nauvoo. An Ordinance in Relation to Public Meetings. Committee Report. Appointment of City Officers. Letter of Brigham Young to the Editor of the _Star_--On Family Prayer. Appointment of Joseph Smith Lieutenant-General of the Nauvoo Legion. Organization of the Lesser Priesthood at Nauvoo. CHAPTER XVI. The First Foreign Mission of the Church, 1837-1841. History of the British Mission. CHAPTER XVII. Celebration of the Twelfth Anniversary of the Organization of the Church--Order of Laying Corner-Stones of Temples--Council Meetings of the Twelve in England. Staffordshire Conference. Union of Commerce and Nauvoo Plats. Letter of Wilford Woodruff to Don C. Smith--Relating to Affairs in England. Minutes of a Council Meeting of the Twelve. Council Meeting of the Twelve--Continued. Council Meeting of the Twelve--Continued. Twelfth Anniversary of the Organization of the Church. Sidney Rigdon's Speech. Conduct of the People. Order of Laying Corner-stones of Temples. Conference at Philadelphia. Meeting of the Council of the Twelve in Manchester. CHAPTER XVIII. General Conference at Nauvoo--Epistle of the Twelve to the Saints in England--Difference Between Baptists and Latter-Day Saints. Minutes of the General Conference of the Church of Jesus Christ of Latter-day Saints, held in Nauvoo, Illinois, on the 7th day of April, One Thousand Eight Hundred and Forty-one. Report of the First Presidency. {XI} Letter of George A. Smith to the _Star_--Report of Labors. Conference in New York City. An Epistle of the Twelve Apostles to the Church of Jesus Christ of Latter-day Saints in England, Scotland, Ireland, Wales, and the Isle of Man, Greeting. Difference Between the Baptists and Latter-day Saints, from the _North Staffordshire Mercury_. The Difference Between the Baptists and the Former-day Saints. CHAPTER XIX. Organization of the Nauvoo Legion--Notable Persons at Nauvoo--The Prophet's Sermon on Individual Responsibility for Sin and the Doctrine of Election. The Twelve Embark for Home. Changes in the Iowa Stake. Organization of the Legion. New Burying Ground for Nauvoo. Nauvoo Legion Affairs. Letter of the Prophet to the _Times and Seasons_--Visit of Notable Persons to Nauvoo. The Prophet's Discourse. Minutes of a Conference in London. Arrival of _Rochester_ at New York. The Healing of one who was Deaf. Rowdyism in New York Harbor. Mob Violence in England. Conference in Kirtland. Letter of the Presidency to the Saints--Concentration at Nauvoo. Legion Affairs. CHAPTER XX. Arrest of the Prophet on Demand of Missouri--Trial at Monmouth--The Acquittal. The Prophet's Visit with Governor Carlin. The Arrest of the Prophet. Apostles in New Jersey. News of the Prophet's Arrest Reaches Nauvoo. The Prophet at Monmouth. The Trial. Honorable Conduct of Counsel. Judge Douglas--Ditto. A Letter from the Editor of the _Times and Seasons_ to that Journal, Giving an Account of the Trial at Monmouth. The Prophet Set Free. CHAPTER XXI. The Mission to Jerusalem--Progress of Orson Hyde in His Journey. Elder John E. Page--a Laggard. Letter from Elder Orson Hyde to Presidency Joseph Smith--Recounting Incidents of his Journey en route for Jerusalem. Elder Hyde's Letter to Rabbi Hirschell. Conclusion of Elder Hyde's Letter to the Prophet. {XII} CHAPTER XXII. Sundry Events at Nauvoo and Throughout the World--The Mission of the Twelve Noted by the Prophet. Press Misrepresentations. Imprisonment of Theodore Curtis. Extract from a Letter in the _Juliet Courier_--Describing the Prophet's Trial at Monmouth, and Affairs at Nauvoo. Revelation given to Joseph Smith, in the House of Brigham Young, in Nauvoo City, July 9th, 1841. Liquor Selling Licensed in Nauvoo. Manna Rain in Aleppo. Press Falsehoods. Letter of Elder Orson Hyde to President Smith--Detailing Events while en route to Jerusalem. Death of Senator Little. General Funeral Sermon. The Prophet's Account of the Mission of the Twelve. Letter of William Smith to President Smith--Land Transactions. CHAPTER XXIII. The Death of Don Carlos Smith--His Life and Labors--Special Conference at Nauvoo. The Death of Don Carlos Smith. The Visits of Don Carlos to Liberty Prison. His Ministrations to the Sick. Personal Appearance of Don Carlos Smith. The Iowa Stake of Zion. New Mission Movement Planned. General Orders, Nauvoo Legion. Depression of the Times. Visit of the Sac and Fox Indians to Nauvoo. Minutes of a Special Conference at Nauvoo--Important Action in Relation to the Twelve. CHAPTER XXIV. Hotchkiss Land Purchase Trouble--Death's Harvest, Oliver Granger, Robert B. Thompson--Important Action Relating to the Twelve--The Mission in Fox Island. The Founding of Warren. Letter of Horace R. Hotchkiss to Joseph Smith--Land Affairs in Nauvoo. Letter of the Prophet to Horace R. Hotchkiss--Nauvoo Land Transactions. Location and Character of the Hotchkiss Lands. Death of Oliver Granger. An Epistle of the Twelve Apostles to the Saints Scattered Abroad Among the Nations, Greeting. Death of Robert B. Thompson. Biography of Robert Blashel Thompson. {XIII} Minutes of a Council Meeting of the Twelve Apostles at the House of Brigham Young, Nauvoo. Changes of Officers in the Legion. Changes Among the Civil Officers of Nauvoo. The Prophet on Medicine. A Shower of "Flesh." British-Chinese War. Extract from Legion Minutes. The Coming of Edward Hunter to Nauvoo. Bitterness of D. W. Kilbourn. Hitch Council Resolution. Lumber for the Temple. The Work on Fox Island. Sentence Rendered by Pontius Pilate, Acting Governor of Lower Galilee, Stating that Jesus of Nazareth shall Suffer Death on the Cross. CHAPTER XXV. The General Conference of the Church at Nauvoo--Doctrinal Sermon by the Prophet--Baptism for the Dead--Angels and Ministering Spirits--Epistle of the Twelve Reviewing Status of the Church. Suit against Geo. M. Hinkle. Minutes of the General Conference of the Church held at Nauvoo. Minutes of a Meeting of the Council of the Twelve. Copy of a Letter to Smith Tuttle, Esq.,--The Hotchkiss. Land Troubles. An Epistle of the Twelve Apostles, to the Brethren Scattered Abroad on the Continent of America, Greeting. CHAPTER XXVI. Affairs in Kirtland and Nauvoo--Epistle of the Twelve to the Saints in the British Islands--Orson Hyde's Prayer on the Mount of Olives, Dedicating the Holy Land Preparatory to the Return of the Tribes of Israel. Extract from Orson Hyde's Letter. Minutes of Conference held at Lima. Extract of a Letter from Parley P. Pratt--Emigration of Saints, and Status of the Work in England. Copy of a Letter of Attorney from Joseph Smith, "Sole Trustee-in-Trust for the Church of Jesus Christ of Latter-day Saints," to Reuben McBride, of Kirtland, Ohio. Excerpt of Hyrum Smith's Letter to the Saints in Kirtland--Disapproving of Certain Plans for Building up Kirtland. The Nuisance. Reproof of William O. Clark. Dedication of the Baptismal Font. An Ordinance Concerning Vagrants and Disorderly Persons. An Epistle of the Twelve Apostles to the Saints Scattered Abroad in England, {XIV} Scotland, Ireland, Wales, and the Isle of Man, and the Eastern Continent, Greeting. Minutes of a Meeting at Ramus, Illinois--Alanson Brown et al., Disfellowshiped. Baptisms for the Dead. Elder Orson Hyde's Letter--His Prayer of Dedication on the Mount of Olives. Prayer of Orson Hyde on the Mount of Olives. CHAPTER XXVII. Official Denunciation of Thieves at Nauvoo--The Moral Law of the Church--Abandonment of Ramus as a Stake of Zion--Baptism for the Dead, an Epistle. Affidavit of Hyrum Smith--Denouncing Theft. The Prophet's Estimate of the Book of Mormon. The Prophet's Denunciation of Thieves. Conference in New York. Warning of the Twelve Apostles against Thieves. Thieves. Revelation. Conference at Ramus. The Prophet Proof Reads Book of Mormon. Letter of the Prophet to Esquires Browning and Bushness--Payment of Notes. The Prophet's Letter to Mr. Hotchkiss--Commerce Lands. The Prophet's Difficulties in Writing the Annals of the Church. Anti-Mormonism at Warsaw. Further Trouble at Warsaw. Baptism for the Dead. An Epistle of the Twelve Apostles to the Saints of the Last Days. CHAPTER XXVIII. Kirtland vs. Nauvoo--Political Attitude of the People of Nauvoo Declared--Publications Mormon and Anti-Mormon For 1841--Close of the Year. Decision in the Case of Almon W. Babbitt and Kirtland. Affairs at Ramus. Expressions of Gratitude to James Gordon Bennett and the _New York Herald_. Minutes of a Meeting of the Twelve in the House of the Prophet. The Prophet on the Attitude of the Saints in Politics. The Prophet's Letter to Edward Hunter--Business Affairs at Nauvoo. Revelation to John Snyder and Amos B. Fuller. Revelation. Work on Proclamation to Kings of the Earth. Emigration Agency to England. Xmas at Nauvoo, 1841. Conference Minutes--New York and Maine. Purpose of the Gift of Tongues. Instructions to the Twelve. Warren and Warsaw Affairs. A Prophecy Respecting Warsaw. Mormon Literature (_pro et con_) 1841. CHAPTER XXIX. The Opening of the Year 1842--Whereabouts of the Twelve Apostles--Correspondence of Elder Hyde From Trieste--Report of High Council on Affairs in Nauvoo--Events and Conditions in the British Mission. Sundry Labors of the Prophet. The Prophet's Letter to Edward Hunter--Reports Opening of the New Store. Rejoicing of the Prophet. Tithing and Consecrations for the Temple of the Lord. Book of Mormon Corrections. Meeting with the Twelve. Highly Interesting from Jerusalem. Excerpts from Elder Hyde's Letters. The Prophet's Letter to Isaac Galland--On Settlement of Accounts. Isaac Galland Affair. Seventies' Quorum Affairs. Revelation. Report of High Council Committee. Letter of G. Walker to Elder Brigham Young et al.--Affairs in England Since Departure of the Apostles. CHAPTER XXX. Emigration of the Saints From England to Nauvoo--The Book of Abraham Emigration. Death of Laura Phelps. Debates in Nauvoo. Vindication of Daniel Wood. Letter of Alfred Cordon to Joseph Smith--Reporting Affairs in England. Confidence in the Nauvoo Charter. Announcement of the Trustee-in-Trust for the Church Respecting Work on the Temple. An Additional Word from the Twelve. Letter of the Prophet to an Unknown Brother on Tithing. Note of Robert Pierce--Expressing Satisfaction at Financial Settlement. The Book of Abraham. CHAPTER XXXI. The Wentworth Letter. CHAPTER XXXII. The Bennett-Dyer Correspondence--The Prophet's Discourse on the Subject of the Resurrection, and the Salvation of Children--Epistle of the Twelve to the Saints in England Concerning Their Emigration to America. Tax Controversy. Attempted Settlement with Gilbert Granger, Book of Abraham Fac-similes. {XVI} Letter of the Prophet to John C. Bennett--on Bennett's Correspondence Anent Slavery. Correspondence Between Dr. C. V. Dyer and General J. C. Bennett. Letter of John C. Bennett to Joseph Smith--Anent the Dyer-Bennett Correspondence. Letter of the Prophet to Edward Hunter--Business Transactions. Extract from the Legion Minutes. Extract from High Council Minutes. The Prophet Becomes Editor of the _Times and Seasons_. Honor Among Thieves. Origin of the Female Relief Society. The Prophet's Sermon on Life and Death; the Resurrection and the Salvation of Children. An Epistle of the Twelve to the Church of Jesus Christ of Latter-day Saints in its Various Branches and Conferences in Europe, Greeting. CHAPTER XXXIII. A Mason's Estimate of Nauvoo and the Prophet--Organization of the Female Relief Society--"Try the Spirits"--The Prophet's Editorial. Nauvoo and the Mormons. Extract from a Letter from Elder E. P. Maginn, Salem, Massachusetts. Organization of the Relief Society. Character of the Mormon Women. Mission of John Snyder. Synopsis of the Prophet's Sermon on Baptism for the Dead. Letter of Lorenzo D. Barnes to Parley P. Pratt--Reporting Labors. Synopsis of the Prophet's Remarks to the Female Relief Society. "Try the Spirits"--The Prophet's Editorial in the _Times and Seasons_. CHAPTER XXXIV. Special Conference of the Church at Nauvoo--The Prophet's Reproof of the Wicked--Epistle of the Twelve to the Saints in Kirtland--Status of the Church. The Thirteenth Anniversary of the Organization of the Church. Conference Minutes. Special Conference of the Church of Jesus Christ of Latter-day Saints, City of Nauvoo, April 6th, 1842. Remarks of the Prophet at the Funeral of Ephraim Marks. Synopsis of Remarks of the Prophet--Reproof of all Wickedness. A Meteor Fall. Council Meeting with the Twelve. Council Meeting with the Twelve. An Epistle of the Twelve to the Saints in America, Greeting. Military Appointments. CHAPTER XXXV. The General Bankrupt Law--The Doctrine of Baptism for the Dead--The Prophet's Address to the Female Relief Society--The Keys of the Priesthood and the Nauvoo Temple. The Bankrupt Law. The Prophet Forced into Bankruptcy. Baptism for the Dead. Cause of the Prophet's Insolvency. James Arlington Bennett Honored. Repast Militaire. The Rights and Privileges of Women in the Church Remarks of the Prophet to the Relief Society. The Temple. Introduction to Volume IV. Five subjects may be said to form the outline of the chief events detailed in this volume of the History of the Church _the Founding of Nauvoo; the Appeal of the Church to the National Government for redress of wrongs suffered in Missouri; the Mission of the Twelve Apostles to the British Isles; the Mission of Orson Hyde to Palestine; and the Doctrinal Development of the Church_. _Preliminary Considerations_. Preliminary to a brief consideration of these several subjects, I desire to say a word as to the reception of the Latter-day Saints by the people of Illinois, and the conditions prevailing in that state at the time of their arrival. A knowledge of these conditions is necessary to the understanding of this whole Illinois period of the History of the Church. Much has been made of the hospitality which the people of Illinois extended to the Latter-day Saints at the time of their expulsion from Missouri. A writer in the _American Historical Magazine_ for July, 1906, says: "To the latter state [Illinois] they [the Saints] went in 1839, and were received with such open-armed hospitality as only a very generous and liberty-loving people can extend to those whom they honestly believe to be suffering from a wrongful oppression. The conduct of the Saints in five years turned this feeling of extraordinarily deep-seated sympathy, inducing great practical charities, into a feeling of very bitter hatred, threatening to break into mob violence." Far be it from me to depreciate the kindness of those who extended a helping hand to the Saints in the hour of their distress. Stripped and sorely wounded they fled from the violence of Missouri militia-mobs, and found for a time a peaceful asylum in Illinois. Many were the acts of disinterested kindness extended to them by the people in the western part of that state; and every such act I am sure was and is remembered, both by those who were the direct recipients of such acts of kindness and by their grateful descendants. But is responding to the calls of humanity so rare a thing in a Christian state, that it must needs be regarded as so exceptional in this case? Such was the condition of the Saints as they fled from Missouri, such the injustice to which they had been subjected in that state, that their situation would have appealed to the generosity of savages, how much more, then, to a civilized and Christian community! And then, speaking of this reception of the Saints _en masse_, by Illinois, and leaving out of consideration {XX} for the moment--since they have already been acknowledged--the individual acts of kindness bestowed upon the exiles, was this reception of the Saints by Illinois wholly disinterested? Were there not benefits which the Saints could bestow upon the state in return for the heartiness of the reception given? Would it not have been, under all the circumstances, the gravest of blunders for Illinois to have refused asylum to these exiles? Is it to be presumed that the public men of western Illinois were so blind to their own interests as not to see in these twelve or fifteen thousand people a mighty advantage to the state? It is true they were poor in this world's goods; but they were rich in labor-power, and their reputation for habits of sobriety and of industry had preceded them. Here were thousands of husbandmen seeking lands. Illinois had thousands of acres of unoccupied lands awaiting husbandmen. How shortsighted and unstatesman-like it would have been for the men of Illinois not to have welcomed these settlers into their state? With half an eye it is easy to see that the benefits of this reception of the exiled Mormons by Illinois is not by any means a one-sided affair; and it would be doing an injustice to the intelligence of the people of that state to suppose they were blind to these advantages. This will more fully appear when other conditions are taken into account. Illinois has an area of 56,650 square miles; and at the time of the advent of the Saints in that state a white population of less than four hundred thousand, [1] as against a present population of five and a half millions. [2] It will be seen, then, that in 1839, the year of the advent of the Saints into that state, Illinois was very sparsely settled, and needed above all things for her development and prosperity, people to subdue her wilderness and cultivate her rich lands, especially people desirous of making homes, and becoming permanent citizens. Moreover, Illinois had recently launched an extensive system of internal improvements by state aid. This system included the construction of 1,300 miles of railroads in the state, besides provisions for the improvement of the navigation of the Kaskaskia, Illinois, Great and Little Wabash, and Rock rivers. Also the construction of a canal from Lake Michigan to the navigable waters of the Illinois river, a distance of more than one hundred miles (from Chicago to Peru). To carry out this system of internal improvements the state legislature of 1836-7 had appropriated the sum of $12,000,000; and to raise the money state bonds were placed on the stock markets of the eastern states and in England. It is not my province here even to note the wisdom or unwisdom of this policy of wholesale state aid for these internal improvements; let the wisdom {XXI} or unwisdom be what it may, these conditions emphasized Illinois' demand for population, and again makes it evident that it would have been the height of folly for the people of that state to do other than give hearty welcome to this body of population so rich in labor-power; so potent in wealth producing energy. Another thing to be noted is the fact that about the time of the advent of the Saints into Illinois, political parties were just taking form in that state, and it is within the record of facts in the case, as well as of great likelihood, that a desire for obtaining political advantage was at least in the background of motives prompting the heartiness of the reception given to the Saints. Illinois was admitted into the Union in 1818, but it is a matter of common knowledge that in the early years of her history as a state, her officers were elected not on any well defined political party principles, but chiefly on the strength of the personality of the candidates and the special things for which they individually stood. Indeed, it was not until 1830 that anything like party lines were drawn in the state, and that it became a battle ground for the two great national parties, Whigs and Democrats. It was a committee from a Democratic party organization in Quincy, Illinois, that took the initiative in welcoming the Saints into the state, and strive how one may, it is difficult to think there was not some political advantage sought through this action. On the other hand, the Whigs were not slow to urge upon the incoming exiles that it was a Democratic state and a Democratic administration in that state which had not only permitted, but had really ordered their expulsion from Missouri, and that doubtless the injustice they had suffered was owing to Democratic ideas of the administration of government. Nor were there wanting those among the Saints who were willing to believe that such was the case. Indeed, Joseph Smith, the Prophet, found it necessary to gently reprove some of his people who were rapidly making the question of their expulsion from Missouri a political party question in Illinois. This effort to win the Saints to one political party or the other, continued to be a factor in their affairs so long as they remained at Nauvoo. It was owing to this rivalry for their support that doubtless made it possible for the Saints to obtain larger grants of power for their city government, and greater political privileges and influence in the State than otherwise could have been obtained by them. It also was this rivalry for their favor, as the events in this, but more especially in the succeeding volume will prove, that made them alternately fulsomely flattered and heartily disliked; fawningly courted, and viciously betrayed. A knowledge of these circumstances, I say, is essential to the right understanding of the Nauvoo period of the Church's history. {XXII} _The Founding of Nauvoo_. The founding of the city of Nauvoo was an event, the interest of which extends beyond the people immediately concerned in it. It was a unique movement in its way, and may yet suggest a policy in reference to the government of large cities from which great benefits may arise. Very naturally after the experiences of the Mormon people in Missouri, the Prophet was anxious to environ them with conditions that would insure protection to the community, hence for Nauvoo he secured as large concessions of political power as it was possible to obtain, and an examination of the Nauvoo charter proper with its attendant charters providing as they did for an independent educational system, from common schools to a University; an independent military organization with a lieutenant-general as its commander; [3] a large grant of commercial as well as municipal power, demonstrates how well he succeeded. Commenting upon the charter immediately after its passage by the state legislature had been formally announced, he said: "The City Charter of Nauvoo is of my own plan and device. I concocted it for the salvation of the Church, and on principles so broad, that every honest man might dwell secure under its protective influence without distinction of sect or party." [4] On another occasion when defending the right of the city to issue writs of habeas corpus, even against processes of the state, he held: "If there is not power in our charter and courts, then there is not power in the State of Illinois nor in the Congress or Constitution of the United States; for the United States gave unto Illinois her Constitution or Charter, and Illinois gave unto Nauvoo her charters conceding unto us our vested rights which she has no right or power to take from us. All the power there was in Illinois she gave to Nauvoo. * * * The municipal court has all the power to issue and determine writs of habeas corpus within the limits of this state that the {XXIII} Legislature can confer. This city has all the power that the State courts have, and was given by the same authority--the legislature. * * * The charter says that the City Council shall have power and authority to make, ordain, establish, and execute such ordinances not repugnant to the Constitution of the United States, or of this State, as they may deem necessary for the peace, benefit and safety of the inhabitants of said city. [5] And also that the Municipal Court shall have power to grant writs of habeas corpus in all cases arising under the ordinances of the City Council. The City Council have passed an ordinance 'that no citizen of this city shall be taken out of this city by any writ without the privilege of a writ of habeas corpus.' There is nothing but what we have power over, except where restricted by the Constitution of the United States. 'But,' says the mob, 'what dangerous powers!' Yes--dangerous, because they will protect the innocent and put down mobocrats. There is nothing but what we have power over, except where restricted by the Constitution of the United States. * * * If these powers are dangerous, then the Constitution of the United States, and of this State are dangerous; but they are not dangerous to good men; they are only so to bad men who are breakers of the laws. * * * The lawyers themselves acknowledge that we have all power granted us in our charters, that we could ask for--that we had more power than any other court in the State; for all other courts were restricted while ours was not." Such views in relation to an ordinary municipal government would unquestionably be stamped as preposterous. No such powers as are here claimed are accorded to ordinary city governments in Illinois or any other of the states of the American Union. What then may be said of the Prophet's claims in respect to the municipal powers of Nauvoo? Nothing in way of defense, except that Nauvoo was _not_ an ordinary municipality; that Joseph Smith had sought for extraordinary grants of power for the city of Nauvoo and had obtained them; that his personal experiences and the experiences of his people, both in Ohio and Missouri, had taught him the necessity of having officers charged with the duty of administering government wherein his people were concerned, who were friendly disposed and whose interests were largely identical with those of the Saints: that the things which both the Prophet and his people had suffered justified both him and them in seeking for and obtaining such power as had been conferred by charters upon the city of Nauvoo; that the Prophet was wholly within the lines of right conduct when he invoked the municipal powers in his own protection {XXIV} against the aggressions of his old enemies in Missouri and his new betrayers in Illinois. But whether the legislature of Illinois was fully aware of the extraordinary powers they were conferring upon the city of Nauvoo, or being aware of the import of their action the party in control of the legislature was willing to grant the extraordinary powers in the hope of currying political favor with the Saints, may not now be determined; but in any event these extraordinary powers were granted; and wittingly or unwittingly a "city-state" had practically been established within the state of Illinois. Nothing short of this descriptive term can adequately set forth the municipal government of Nauvoo. It seems to be an unconscious reversion. In an incipient way, to the "city-states" or "city-republics" of the old Greek confederations; or the "free-towns" of medieval times, when the cities were more potent than nations in commerce and even in politics. Whether or not the state courts of Illinois and United States courts would have sustained the Nauvoo charters if the matter of their validity had been referred to them for adjudication, may not be determined; but one can scarcely suppress the thought that the likelihood is that they would not have been sustained; on the contrary they would have been most likely declared anomalous to our system of government as it then stood, and now stands. But certainly if the experiment of such a municipal government had not been interrupted in its progress, it might have been an instructive object lesson in the government of cities; and even as it is, the founding of Nauvoo, the "city-state," suggests an important idea which may work out great practical reforms in municipal government in our country. The founders of our Government dealt with conditions that were very simple in comparison with the complexity of the conditions which government in its various forms, municipal, state and national, is confronted with today. The Municipal problems which now vex the people had not then arisen above the horizon of their experience. The American commonwealths of the early decades of the nineteenth century were practically rural commonwealths. At the time of Washington's inauguration (1789) the population of New York was but thirty-three thousand; Philadelphia forty-two thousand; Boston but eighteen thousand; Baltimore thirteen thousand; Brooklyn one thousand six hundred, and more village than town. Now compare these cities with their present population. New York has a population of over four millions; [6] Philadelphia a population of one and a half millions; [7] Boston more than half {XXV} a million; [8] Baltimore over five hundred thousand; [9] Brooklyn is absorbed in New York, but as a borough of the larger city it has a population of nearly one and a half millions; [10] Chicago, which in 1840 had but four thousand inhabitants, much smaller than Nauvoo, has now a population of more than two millions; [11] St. Louis which in 1840 had a population of but 16,469, has now a population of three quarters of a million. [12] Nothing like the growth of urban population within the United States during the last fifty years has been known in the history of the world, and it has brought to the inhabitants of these cities problems undreamed of by the founders of our government. Every year discloses more and more distinctly the fact that between these condensed communities and the town, village, and rural population of the states in which they are located, there are very distinct interests and governmental problems of widely differing character. The differences which justify distinct local governments in the state of New York and the peninsula of Florida are not more insistent than the differences between the great commercial city of New York and the state of the same name. Without entering upon elaborate discussion of these questions (a discussion which is foreign to the character of this writing) I venture the suggestion that separate and complete state governments for our large cities, or the elevation of them into what I have called "city-states," such as Nauvoo was, in an incipient way, will be the solution to most of the problems of municipal government in our very large cities. It would greatly enlarge in them the governmental powers essential to their more perfect peace, security, and prosperity. Also it would separate them from embroilment in those questions of the state governments under which they are now located, and in which they have so little interest--often indeed, there is even sharp conflict of interests, engendering bitterness and strife which hinders progress for both city and state. Besides, granting complete statehood to our larger cities would be but a proper recognition of the right of those great aggregations of citizens with their varied industries, their immense wealth and distinct interests, to that measure of influence in our national affairs which their numbers and intelligence and interests justly demand. {XXVI} _The Appeal of the Church to the National government for Redress of Wrongs Suffered in Missouri_. The Prophet Joseph Smith, Sidney Rigdon, and Judge Elias Higbee were chosen as the committee to present to the National Congress the petition of the Saints for a redress of their grievances, suffered in Missouri. This journey to the nation's Capital was of importance quite apart from the immediate purpose for which it was undertaken; namely, it brought the Prophet in contact with the leading statesmen of the United States. While in Washington, he was brought in contact with and interviewed such men as Henry Clay, John C. Calhoun, President Martin Van Buren, different members of the Cabinet, Senators, and Representatives. Such contact enabled him to take new measurements, not only of a different class of men from those with whom he had been accustomed to associate, but new measurements of himself by comparison and contrast of himself with those leading spirits of the nation. Comparisons which could not result otherwise than in advantage to him; and I think it must be conceded by all students of the Prophet's character, especially to those who have been at all close observers of its development, that after this trip to Washington, which afforded the above noted opportunities of comparison and contrast, the Prophet's growth was immeasurably greater than at any time before that journey. In some respects however it was unfortunate that the Prophet was not more cosmopolitan in his training and in his views of life on the occasion of this visit to the nation's capital; for lack of such training and views of life led him to the formation of rather hasty judgments as to the character of our nation's public men at that time. He undoubtedly had sticking to him as yet, some of the prejudices of his New England and New York sectional training; and at the time of his visit the spirit of the public men of the nation at Washington was largely influenced by the Southern character and spirit. Bourbon Democracy was at its height. The gentlemen of the South with their extreme notions of chivalry and polite deportment, predominated. In those days men were held to strict account for their manner of address one to another. An improper word, a slight, magnified into an insult, meant a challenge to mortal combat on "the field of honor," and this sense of personal responsibility for utterances begot, no doubt, an extreme politeness in personal deportment which seemed puerile to those reared in another atmosphere and influenced by other sentiments than those which resulted from education in the South. Joseph Smith's judgment upon manners and customs in Washington, was doubtless New England's judgment upon Southern customs with which it had no patience, much less sympathy. It is only from these considerations that the rather harsh {XXVII} judgment of the Prophet in relation to conditions in Washington can be properly understood. Relative to the business upon which this committee visited Washington, it should be said that Sidney Rigdon failed to participate in it at all, in consequence of an illness which befell him on his journey, and hindered him from reaching Washington until the business was practically settled. A short stay in Washington convinced the Prophet that nothing was to be expected in the way of obtaining a redress of grievances for his people from the very cautious politicians then in control of the government, all of whom were anxious, apparently, to palliate the actions of Missouri with reference to the Saints, for the sake of retaining her political influence on their side; and also because of a prevailing inclination to a strict construction of the powers of the general government in its relations to the states. The Prophet therefore left Washington to preach the Gospel for a short time in New Jersey and Philadelphia, after which he returned to Nauvoo, leaving Judge Elias Higbee to urge consideration of the petition of the Saints which had been referred to the Senate committee on Judiciary, with what result is made known in detail in the body of this volume of the history. It is sufficient here to say that the net result of the Committee's deliberations was simply to recommend that the Saints appeal for a redress of their wrongs to the United States District Court having jurisdiction in Missouri, or they could, if they saw proper, "apply to the justice and magnanimity of the State of Missouri--an appeal which the committee feel justified in believing will never be made in vain by the injured or oppressed."--(Sic!) This suggestion to take their case to the United States Courts was never acted upon by the Saints, nor does it appear in what manner it would have been practicable for them to do so. True it is expressly provided in the Constitution that "The Judicial power of the United States shall extend to all cases in law and equity, arising under this Constitution, the laws of the United States, and treaties made, or which shall be made, under their authority; to controversies between two or more states; between a state and citizens of another state; between citizens of different states; between citizens of the same state," etc. [13] The case of the Saints would fall either under the clauses in the above quotation respecting controversies arising between a state (Missouri) and citizens of another state (the Saints, now citizens, of Illinois); or "between citizens of different states," the Saints, citizens of Illinois, and their former persecutors, citizens of Missouri. In considering the question under the first clause it must be remembered that the eleventh amendment to the Constitution (declared in force 1798) provides that {XXVIII} "The Judicial power of the United States shall not be construed to extend to any suit in law or equity, commenced or prosecuted against one of the United States by citizens of another state, or by citizens or subjects of any foreign state." It is held that "the power as well as the dignity of a state would be gone if it could be dragged into court by a private plaintiff." [14] The Supreme Court in the case Chisholm _vs_. the State of Georgia, had decided (1793) that an action did lie against the State of Georgia at a suit of a private plaintiff. The state however refused to appear, whereupon the Supreme Court proceeded, a year later, to give judgment against her by default in case she should not appear and plead before a day; whereupon there arose such a storm of protest, not only in Georgia, but in the other states as well, that the eleventh amendment was adopted exempting a state from being sued in the courts of the United States by citizens of another state, or by citizens subjects of any foreign state. Moreover, states are not suable in any event except with their consent; [15] and if a state waive its immunity, it may attach any conditions it pleases to its consent. [16] Under these circumstances it is not surprising that the Saints never attempted to bring Missouri before the United States courts. They could only have planted suit against the state by its consent, and if she consented, then under such conditions as she might be pleased to attach to that consent. Moreover, the Saints had the best of reasons for believing that Missouri would never consent. As to suing their persecutors as individuals before the United States courts, as citizens of one state suing citizens of another, it is only necessary to remind the reader of the insuperable difficulties attending upon that procedure to convince him of the futility of such action. The expensiveness of the undertaking, and the extreme poverty of the exiles alone would be sufficient to bar such an undertaking; for every one knows how bitterly hard it is for the poor to set the judicial machinery of organized society in motion in their favor. Then there was the evident conspiracy entered into by the mobs of Missouri to defeat the ends of justice in respect of the Saints: mobs which an unfriendly governor had converted into a state militia; to which that same governor gave an order to expel from the state or exterminate the entire people; under which order said mob-militia did expel from the state some twelve thousand citizens, depriving them of their property and liberty without due process of law; and afterwards the state through its legislature sanctioned and applauded the actions of this mob-militia for the part it had taken in causing said expulsion--though attended by acts of {XXIX} unspeakable atrocity--by appropriating 200,000 dollars to meet the expenses of the mob-militia in carrying out the governor's illegal orders. After these crimes against the Constitution and laws of the state, against American institutions and the civilization of the age--after all this, I say, it is not difficult to understand how farcical would be any procedure before either the state or the federal courts in Missouri. By acts of perjury, in order to still further defeat the ends of justice and protect each other from the penalties due to their crimes, it would have been easy for the people of Missouri to defeat the ends of justice. And after having committed the crimes of murder and robbery; after having unlawfully expelled a whole people, numbering thousands, from their homes--of which the despoilers were then possessed--it is not to be believed that such characters would hesitate to suborn witnesses, commit perjury, or hesitate to do any other thing, however criminal, in order to escape the just punishment for their crimes. The offense of the State of Missouri against the Saints was a denial of political as well as of civil rights. She had in her treatment of the Saints abdicated republican government. Her officers, including the chief executive of the state had violated the Constitution of the state in that they had entered into a wide-spread conspiracy to deprive the Saints of their liberty and property without due process of law; and in fact had deprived them of those rights by expelling them by force of arms from the state. These were the wrongs the Saints had endured; this the nature of the crime of the state of Missouri against them, and it seems that for these things which they suffered there could be found no remedy; for, as already explained, a state could not be made party to a suit before the courts, either state or federal, without her consent; and it is a well settled principle of American law that "a suit nominally against an officer but really against a state to enforce performance of its obligation in its political capacity, will not lie." A state, therefore, could not be directly arraigned before the courts or any kind of tribunal for failure to enforce its political obligations; nor could it be indirectly so arraigned through its officers since such an arraignment would undoubtedly have been held to be but "nominally against the officers and really against the state;" hence void. [17] The only arraignment of the state that could be made was evidently at the bar of public opinion and sentiment, and this sentiment, unfortunately viciated by misrepresentations, was against the Saints. All things considered, then, there was little wisdom behind the recommendation of the Senate Judiciary Committee for the Saints to prosecute their case before the Federal courts having jurisdiction in Missouri; and {XXX} the suggestion that they apply to the justice and magnanimity of the state of the Missouri, borders upon mockery. However, Missouri did not escape the chastisement due to her many acts of predatory injustice upon the Saints; there was measured out to her more than four fold of that sorrow and affliction which she had perpetrated upon the Saints. She sowed to the wind in her conduct towards the Mormon people, she reaped the whirl-wind in the terrible experiences of more then ten years of border warfare, banditti rule, and her enormous sacrifice of blood and treasure in the Civil War; all of which is abundantly set forth in the Introduction to Volume III of this work. _The Mission of the Twelve to England_. The mission of the Twelve to England marks an epoch in the missionary experience of the Church. They undertook this mission in fulfillment of a commandment received of the Lord on the 8th of July, 1838, at Far West, Missouri, which revelation was given in answer to the question of the Prophet: "Show us thy will, O Lord, concerning the Twelve." In answer to that question the Lord directed that the several vacancies then existing in the quorum should be filled by the appointment of John Taylor, John E. Page, Wilford Woodruff, and Willard Richards. "And next spring," said the revelation, "let them [the Twelve] depart to go over the great waters and there promulgate my gospel, the fullness thereof, and bear record of my name. Let them take leave of my Saints in the City Far West on the 26th day of April next, on the building spot of my house saith the Lord." [18] Notwithstanding the fact that the Church had been expelled from the state of Missouri before the 26th day of April, 1839, a number of the Twelve accompanied by several of those who had been appointed to fill vacancies in the quorum, returned to Far West, held a meeting on the site of the Lord's house in the public square of that place, on the date appointed, sung some hymns, ordained those present who had been appointed to fill vacancies in the quorum, laid a corner stone of the Lord's house, took leave of a few of the brethren who were there, and thence started for foreign lands, stopping for a time _en route_ at Nauvoo. Late in the summer of 1839 the Twelve began their departure, usually in pairs, for foreign lands. The work had already been introduced into England by the labors of Elder Heber C. Kimball and associates, Elder Orson Hyde of the quorum of the Twelve; also Elders Willard Richards, Isaac Russell, John Goodson, John Snyder; and Joseph Fielding, a priest. The mission of the Twelve to England as a quorum, however, established the work in the British Isles on a broader and more {XXXI} permanent basis, and thence forward the body religious was strengthened from this mission; and as much from the character as from the numbers of the British Saints. _The Mission of Orson Hyde to Palestine_. The mission appointed to Elders Orson Hyde and John E. Page, of the quorum of the Twelve, to Jerusalem, was second in importance only to that appointed to the rest of the Twelve to Great Britain. John E. Page utterly failed to fulfill his appointment, notwithstanding the frequent urging and reproofs of the Prophet. He never left the shores of America, and finally returned to Nauvoo to be severely censured for his lack of faith and energy. Orson Hyde, on the contrary, in the midst of many hardships, persevered in his journey to the Holy Land, until he succeeded in accomplishing that which had been appointed unto him. Elder Hyde it appears, was a descendant of the tribe of Judah; [19] and sometime after the Prophet had become acquainted with him, most probably in the year 1832, in the course of pronouncing a blessing upon him, said: "In due time thou shalt go to Jerusalem, the land of thy fathers, and be a watchman unto the house of Israel; and by thy hand shall the Most High do a great work, which shall prepare the way and greatly facilitate the gathering together of that people." [20] It was in fulfillment of this prediction upon his head that he had been called upon this mission to Jerusalem, to dedicate the land of Palestine by apostolic authority, preparatory to the return of the Jews and other of the tribes of Israel to that land of promise. This mission he fully accomplished. An account of his journey and of his beautiful and powerful prayer of dedication will be found in his letters published in this volume. [21] The question will be asked, Has anything resulted from this mission to dedicate the land of Palestine to the return of the Jews and other tribes of Israel? The only answer is an appeal to facts, to events that have taken place since that prayer of consecration was offered up by this Apostle of the new dispensation of the Gospel, on the 24th of October, 1841. At the time of Elder Hyde's visit and the ceremonies of dedication he performed on the Mount of Olives, there were comparatively but few Jews at Jerusalem. As late as 1876 the British Consul Reports show that there were but from fifteen to twenty thousand Jews in Judea. But twenty years later the same authority declared the number of Jews at sixty to seventy thousand; and, what was of more importance than {XXXII} the numbers announced, these reports represented that the new Jewish population was turning its attention to the cultivation of the soil, which but requires the blessings of God upon it to restore it to its ancient fruitfulness, and which will make it possible for it to sustain once more a numerous population. The St. Louis _Globe-Democrat_ commenting on these Consular Reports of 1896, said: "Only two decades ago there were not more than fifteen or twenty thousand Jews in Jerusalem. At that time no houses were to be found outside the walls of the city. Since then many changes have taken place and the Hebrew population--mainly on account of the increase of the Jewish immigration from Russia--now stands at between sixty and seventy thousand. Whole streets of houses have been built outside the walls on the site of the ancient suburban districts, which for hundreds of years have remained deserted. It is not, however, only in Jerusalem itself that the Jews abound, but throughout Palestine they are buying farms and establishing themselves in a surprisingly rapid manner. In Jerusalem they form at present a larger community than either the Christian or the Mohammedan." Also in 1896 that racial movement among the Jews known as "Zionism" took definite form. This movement was really the federation of all the Jewish societies that have cherished the hope of seeing Israel restored to his promised possessions in Palestine. That year the first international conference of Zionists was held in Basel, Switzerland, and since then under the leadership of the late Dr. Herzel of Austria, and since his death under the leadership of Israel Zangwill, and by reason of its annual conferences constantly increasing in interest and attendance, "Zionism" has taken on all the aspects of one of the world's great movements. It is not so much a religious movement as a racial one; for prominent Jews of all shades of both political and religious opinions have participated in it. After saying through so many centuries at the feast of the Passover, "May we celebrate the next Passover in Jerusalem," the thought seems to have occurred to some Jewish minds that if that hope is ever to be realized some practical steps must be taken looking to the actual achievement of the possibility--hence the "Zionite Movement." The keynotes of that movement are heard in the following utterances of some of the Jewish leaders in explanation of it: "We want to resume the broken thread of our national existence; we want to show to the world the moral strength, the intellectual power of the Jewish people. We want a place where the race can be centralized."--(Leon Zoltokoff). "It is for these Jews (of Russia, Roumania and Galicia) that the name of their country (Palestine) spells 'Hope.' I should not be a man if I did not realize that for these persecuted Jews, Jerusalem spells reason, {XXXIII} justice, manhood and liberty."--(Rabbi Emil G. Hirsch). "Jewish nationalism on a modern basis in Palestine, the old home of the people."--(Max Nordau). "Palestine needs a people, Israel needs a country. Give the country without a people to the people without a country."--(Israel Zangwill). In a word it is the purpose of "Zionism" to redeem Palestine, and give it back to Jewish control, create, in fact, a Jewish state in the land promised to their fathers. The age has come when the promises of the Lord to Israel must be fulfilled; and hence an apostle of the new dispensation of the Gospel is sent by divine authority to dedicate the land of Palestine preparatory to the return of Israel to his promised inheritance. After which follows this strange and world-wide movement among the Jews looking to the re-establishment of "Jewish nationalism on a modern basis in Palestine." What other relationship can exist between the mission of the Apostle Orson Hyde and this world-wide movement among the Jews for the re-establishment of Israel in Palestine, but the relationship of cause to effect--under, of course, the larger fact that the set time for the restoration of Israel has come? The apostle's mission to Jerusalem for the purpose of dedicating that land, preparatory to the return of Israel, was without doubt part of the general program for the restoration of Israel to their lands and to the favor and blessing of God. _The Doctrinal Development of the Church_. The doctrinal development in this period of the dispensation of the fullness of times, namely, between July, 1839, and the month of May, 1842, about three years, was chiefly in relation to salvation for the dead, and the sacred ritual of the Temple. The foundation for this doctrinal development in relation to salvation for the dead, was laid in the very inception of the work. On the occasion of the first visit of the angel Moroni to the Prophet, on the night of the 21st of September, 1823, among other ancient prophecies quoted by him, and which he declared was soon to be fulfilled, was the prophecy in the fourth chapter of Malachi in relation to the future coming of Elijah the prophet, "before the coming of the great and dreadful day of the Lord." As quoted by the angel there was a slight variation in the language from King James' version, as follows: "Behold, I will reveal unto you the Priesthood by the hand of Elijah the prophet, before the coming of the great and dreadful day of the Lord. And he shall plant in the hearts of the children the promises made to the fathers, and the hearts of the children shall turn to their fathers; if it were not so, the whole world would be wasted at his coming." [22] Here the promise is made, that in consequence of the restoration of a certain Priesthood, or special keys of authority held by Elijah, the promises made to the fathers shall be planted in the hearts of the children, "and the hearts of the children shall turn to their fathers." Why? For a complete answer to that question the Church waited some years. Again, and still early in the history of the work, namely, March, 1830, the Lord in a revelation to Martin Harris through the Prophet Joseph, added another line or two of knowledge to this doctrine; knowledge which pushed out of the horizon of men's conceptions the terrible and unjust doctrine respecting the eternal punishment which God is supposed to inflict upon those who fail to obey the Gospel in this life, and also those who died in ignorance of it. In explanation of the terms, "eternal punishment," and "everlasting punishment," sometimes found in Holy Writ, the Lord said to the Prophet: "Behold, I am endless, and the punishment which is given from my hand is endless, for endless is my name. Wherefore-- "Eternal punishment is God's punishment. "Endless punishment is God's punishment." That is to say, the punishment takes the name of Him in whose name it is inflicted; as if it were written, "Eternal's punishment," "Endless's punishment." And also, it must be understood, that the punishment itself is endless. That is, penalties always attend upon law, and follow its violation. That is an eternal principle. Law is inconceivable without accompanying penalties. But it does not follow that those who fall into the transgression of law, and therefore under sentence of Eternal's justice, will have to endure affliction of the penalty eternally. Justice can be satisfied. Mercy must be accorded her claims, and the culprit having been brought to repentance and taught obedience to law through the things which he has suffered, must go free. But only to suffer again the penalties of the law, if he again violates it; for laws and their penalties are eternal. Hence eternal punishment, hence endless punishment administered to the violator of the law, until he learns to live in harmony with law. For, on the one hand, as "that which is governed by law is also preserved by law, and perfected and sanctified by the same;" [23] so "that which breaketh a law and abideth not by the law, but seeketh to become a law unto itself, and willeth to abide in sin and altogether abideth in sin, cannot be sanctified by law, neither by mercy, justice, nor judgment. Therefore they must remain filthy still." [24] Thus obedience to law becomes a savor of life unto life; while disobedience to law equally becomes a savor of death unto death. In February, 1832, still further light was shed upon the subject of {XXXV} the different states or degrees of glory in which men will live in the future, by the revelation known as "The Vision." This revelation is one of the sublimest ever given to man. It utterly discredits and displaces the dogmas about the future of man held by Christendom, or at least by Protestant Christendom. The orthodox, Protestant view of man's future is that there are two states in one or the other of which man will spend eternity--in heaven or in hell. If one shall gain heaven, even by ever so small a margin, he will enter immediately upon a complete possession of all its unspeakable joys, equally with the angels and the holiest of Saints. Not only in the "Shorter Catechisms," but in nearly all orthodox creeds the accepted doctrine was: "The souls of believers are at their death made perfect in holiness." On the other hand, if one shall miss heaven, even by ever so small a margin, he is doomed to everlasting torment equally with the wickedest of men and vilest of devils, and there is no deliverance for him through all the countless ages of eternity! It will be noted that I have excepted out of participating in the above view of man's future, the Catholic church, by ascribing these views only to orthodox Protestant Christendom. This is because the Catholic church doctrine slightly differs from the doctrine of the Protestants on this subject. That is Catholics do not believe that all Christians at death go immediately into heaven, but on the contrary "believe that a Christian who dies after the guilt and everlasting punishment of mortal sins have been forgiven him, but who, either from want of opportunity, or through his negligence has not discharged the debt of temporal punishment due to his sin, will have to discharge that debt to the justice of God in purgatory." "Purgatory is a state of suffering after this life, in which those souls are for a time detained, which depart this life after their deadly sins have been remitted as to the stain and guilt, and as to the everlasting pain that was due to them, but which souls have on account of those sins still some temporal punishment to pay; as also those souls which leave this world guilty only of venial (that is pardonable) sins. In purgatory these souls are purified and rendered fit to enter into heaven, where nothing defiled enters." [25] As all works of the Catholic church accessible to me have nothing on the different degrees of glory in which men shall subsist in eternity, I conclude that Catholic teaching is that they who finally attain unto heaven are all equal in glory. So that in the last analysis of the matter, Catholic doctrine falls as far below the great truth that God has revealed upon the subject of the future estate of man, as the doctrine of orthodox Protestant Christendom. Here is not the place for an extended exposition of the doctrine in {XXXVI} relation to the future state of man as revealed to Joseph Smith in the revelation called "The Vision." [26] It must suffice here to say that its central principle is resident in the justice and the mercy of God, that requires that every man shall be judged according to his works, considered in the light of his intelligence, his consciousness of right and wrong, and the moral law under which he lived. If he lived in the earth when the Gospel of Jesus Christ was not in the world, or if he lived at places or in circumstances where he did not learn of its existence, much less come to a knowledge of its truths, then the plain dictates of justice demand that some means must exist by which its sanctifying powers may be applied to him in the future; so also as to those who have even once rejected the truth (as in the case of the antediluvians who rejected the teaching of righteous Noah, and were disobedient, [27] when once the long suffering of God waited in vain in those days for their repentance); having paid the just penalty of their disobedience, then justice would demand that some means must exist by which the saving principles of the Gospel of Jesus Christ may be applied to them; for only by the acceptance of the principles of the Gospel, and by the application of its laws and ordinances as the means by which the grace of God is applied to man, can the sons of men hope for salvation. Then as men differ in degree of intelligence; in the intensity of their faith; in the hartiness of their obedience; in the steadiness of their fidelity; and in as much as there is the stern fact of human freedom and responsibility, and the possibility of a short or long resistance to the will of God, even up to eternal resistance to that will, there is an infinitude of states of glory, of so called rewards and punishments, in which man will live in the future. There is one glory of which the sun in heaven is spoken of as being typical; another of which the inferior light of the moon is typical; and another of which the varying light of the stars is typical. And even as one star differs from another star in glory, in light, so differ those states of existence in which men will live in the future, but each assigned to a place, to an environment, that corresponds to the status of his development; which is only the modern way of saying he shall be judged according to his works. These, in brief, are the underlying principles of this remarkable revelation; a revelation which in every way is worthy the encomium that the Prophet Joseph himself bestowed upon it at the time of its inception: "Nothing could be more pleasing to the Saints upon the order of the Kingdom of the Lord, than the light which burst upon the world through the foregoing Vision. Every law, every commandment, every promise, every truth, and every point touching the destiny of man, from Genesis to Revelation, where the purity of the {XXXVII} Scriptures remains unsullied by the folly of men, go to show the perfection of the theory [of different degrees of glory in the future life] and witnesses the fact that _that document is a transcript from the records of the eternal world_." In June, 1836, while attending to washings and anointings in the Kirtland Temple, previous to its dedication, the Prophet received still further knowledge as to the future state of man. This also was by means of a vision. He says: "The heavens were opened upon us, and I beheld the celestial kingdom of God, and the glory thereof, whether in the body or out, I cannot tell. I saw the transcendent beauty of the gate through which the heirs of that kingdom will enter, which was like unto circling flames of fire; also the blazing throne of God, whereon was seated the Father and the Son. I saw the beautiful streets of that kingdom, which had the appearance of being paved with gold. I saw Fathers Adam and Abraham, and my father and mother, my brother, Alvin, that has long since slept, and marveled how it was that he had obtained an inheritance in that kingdom, seeing that he had departed this life before the Lord had set His hand to gather Israel the second time, and had not been baptized for the remission of sins. Thus came the voice of the Lord unto me saying-- "_All who have died without a knowledge of this Gospel, who would have received it if they had been permitted to tarry, shall be heirs of the celestial kingdom of God; also all that shall die henceforth without a knowledge of it, who would have received it with all their hearts, shall be heirs of that kingdom, for I, the Lord, will judge all men according to their works, according to the desire of their hearts_." "And I also beheld that all children who die before they arrive at the years of accountability, are saved in the celestial kingdom of heaven." The next step in the development of this doctrine of salvation for the dead was the coming of Elijah to "turn the heart of the fathers to the children, and the heart of the children to the fathers," according to Malachi; to restore the priesthood and "plant in the hearts of the children the promises made to the fathers," by which "the hearts of the children shall be turned to the fathers," according to Moroni. And Elijah committed the keys of this dispensation of turning the hearts of the fathers and children towards each other to Joseph Smith and to Oliver Cowdery. This took place in the Kirtland Temple on the 3rd of April, 1836. [28] It was not, however, until the Nauvoo period that the doctrine of salvation for the dead was fully developed and active steps taken looking to the actual performance of ordinances in their behalf. In the revelation that was given on the 19th of January, 1841, the Saints {XXXVIII} were commanded to build a house unto the Lord, a Holy Temple unto the Most High. "For," said this revelation, "there is not a place found on earth that He may come to and restore again that which was lost unto you, or which He hath taken away, even the fullness of the Priesthood; for a baptismal font there is not upon the earth, that they, my Saints, may be baptized for those who are dead; for this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me. But I command you, all ye my Saints, to build a house unto me; and I grant unto you a sufficient time to build a house unto me, and during this time your baptisms shall be acceptable unto me." That is, the baptisms for the dead should be acceptable unto the Lord in other places than the temple, until the temple should be prepared for that ordinance, if the Saints would be diligent and build it according to the Lord's appointment. Moreover, the information is imparted in the revelation that, it is "in Zion, and in her stakes, and in Jerusalem, those places which I [the Lord] have appointed for refuge, shall be the places for your baptisms for your dead." After this revelation was given to the Church baptism for the dead was a subject frequently expounded in Nauvoo, both by the Prophet and other leading elders. It was a theme upon which the Twelve Apostles dwelt in their Epistles to the Church both in America and in Great Britain. Baptisms for the dead were performed for some time in the Mississippi river, and later, in the latter part of November, 1841, in the baptismal font erected in the basement of the Temple, and dedicated for that sacred purpose. For a time some irregularities obtained in relation to this ordinance owing to the fact that the perfect knowledge of the order of it had not then been obtained, but was developed later in this Nauvoo period of the History of the Church, as will appear in Volume V of this work. It was a mighty stride forward in the doctrinal development of the Church, this idea of the possibility of salvation for the dead through the administration of the ordinances of the Gospel for and in their behalf by their kindred on earth; and greatly enlarged the views of the Saints in relation to the importance and wide spread effects of their work. The ends of the earth indeed converged in the labors of the Saints henceforth, for their activities in the administrations of the holy ordinances of the Gospel would affect all past generations as well as affect all generations to come. It was a bringing into view the full half of the work which up to this time had lain hidden behind the horizon of men's conceptions of that "great and marvelous work" which God from the beginning declared was about to be brought forth among the children of men. [29] {XXXIX} _Other Doctrines of the Prophet's Teaching_. Other doctrines taught by the Prophet within the period covered by this volume, relate to the Priesthood; to the Status of Translated Persons; to Man's Personal Responsibility for his own conduct, to Election and Reprobation. A word in relation to each of these doctrines must suffice here since they do not reach their full development in the teachings of the Prophet until the last two years of his eventful life, and must therefore receive fuller treatment in the Introduction of Volume V. Relative to the Priesthood, the most important items advanced by the Prophet in this volume, are, first, the unity of all Priesthood, and second, the place and power assigned to Adam in the order of the dispensations of the Gospel granted to our earth. Treating on the unity of the Priesthood, the Prophet said: "There are two Priesthoods spoken of in the Scriptures, viz., the Melchisedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchisedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the Priesthood, and the keys of the kingdom of God in all ages of the world to the latest posterity on the earth, and is the channel through which all knowledge, doctrine, the plan of salvation, and every important matter is revealed from heaven. Its institution was prior to 'the foundation of this earth, or the morning stars sang together, or the Sons of God shouted for joy,' and is the highest and holiest Priesthood, and is after the order of the Son of God, and all other Priesthoods are only parts, ramifications, powers and blessings belonging to the same, and are held, controlled, and directed by it. It is the channel through which the Almighty commenced revealing His glory at the beginning of the creation of this earth, and through which He has continued to reveal Himself to the children of men to the present time, and through which He will make known His purposes to the end of time." Respecting the place of Adam in the Priesthood and his relationship to the dispensations of that Priesthood to our earth, the Prophet said: "Commencing with Adam, who was the first man, who is spoken of in Daniel as being the 'Ancient of Days,' or in other words, the first and oldest of all, the great, grand progenitor of whom it is said in another place he is Michael, because he was the first and father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom Christ was first revealed, and through whom Christ has been revealed from heaven, and will continue to be revealed from henceforth. Adam holds the keys of the dispensation of the fullness of times; i. e., the dispensation of all the times have been and will {XL} be revealed through him from the beginning to Christ, and from Christ to the end of all the dispensations that are to be revealed. 'Having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself: that in the dispensation of the fullness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him (Ephesians, 1st chap., 9th and 10th verses). Now the purpose in Himself in the winding up scene of the last dispensation is that all things pertaining to that dispensation should be conducted precisely in accordance with the preceding dispensations. And again. God purposed in Himself that there should not be an eternal fullness until every dispensation should be fulfilled and gathered together in one, and that all things whatsoever, that should be gathered together in one in those dispensations unto the same fullness and eternal glory, should be in Christ Jesus; therefore He set the ordinances to be the same forever and ever, and set Adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them. * * * * These angels are under the direction of Michael or Adam, who acts under the direction of the Lord. * * * * There are many things which belong to the powers of the Priesthood and the keys thereof, that have been kept hid from before the foundation of the world; they are hid from the wise and prudent to be revealed in the last times." That it was the design of the Lord in building the Temple at Nauvoo, that there should be other ordinances revealed besides "baptism for the dead," is clearly manifested in the revelation itself, for it says: "And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name. * * * * Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices, by the sons of Levi and for your oracles in your most holy places wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house which my people are always commanded to build unto my holy name. And verily I say unto you, let this house be built unto my name, that I may reveal mine ordinances therein, unto my people; for I deign to reveal unto my Church things which have been kept hid from before the foundation of the word, things that pertain to the dispensation of the fullness of times." The ordinances here mentioned in addition to baptism for the dead are chiefly connected with the Priesthood of the Church, and were fully developed in the teachings of the Prophet before the close of his eventful career. {XLI} As to the status of translated personages, he said: "Many have supposed that the doctrine of translation was a doctrine whereby men were taken immediately into the presence of God, and into an eternal fulness, but this is a mistaken idea. Their place of habitation is that of the terrestrial order, and a place prepared for such characters He held in reserve to be ministering angels unto many planets, and who as yet have not entered into as great a fullness as those who are resurrected from the dead." Of man being personally responsible for his own conduct, he is reported by the Editor of the _Times and Seasons_ as saying: "He [the Prophet] then observed that Satan was generally blamed for the evils which we did, but if he was the cause of all our wickedness, men could not be condemned. The devil could not compel mankind to do evil; all was voluntary. Those who resisted the Spirit of God, would be liable to be led into temptation, and then the association of heaven would be withdrawn from those who refused to be made partakers of such great glory. God _would not_ exert any compulsory means, and the devil _could not_; and such ideas as were entertained [on these subjects] by many were absurd." What beautiful harmony between the Prophet's doctrine here and that of the Apostle James: "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lusts, and enticed. Then when lust hath conceived, it bringing forth sin: and sin when it is finished, bringeth forth death." [30] Of election, a term used generally in connection with reprobation, when commenting on the 9th Chapter of Romans,--wherein Paul is supposed to teach the doctrine of election,--the Prophet is represented as saying: "He then spoke on the subject of election, and read the 9th chapter of Romans, from which it was evident that the election there spoken of was pertaining to the flesh, and had reference to the seed of Abraham, according to the promise God made to Abraham, saying, 'In thee, and in thy seed, all the families of the earth shall be blessed.' * * * The whole of the chapter had reference to the Priesthood and the house of Israel: and unconditional election of individuals to eternal life was not taught by the Apostles. God did elect or predestinate, that all those who would be saved, should be saved in Christ Jesus, and through obedience to the Gospel, but He passes over no man's sins, but visits them with correction, and if His children will not repent of their sins He will discard them." These several doctrines mark rapid development in the Prophet's work as an instructor in sacred things, and clearly indicate his increasing capacity and power as Prophet, Seer and Teacher. Footnotes 1. The population in 1830 was but 155,061; and in 1840, 472,254. 2. The population of Illinois in 1900 was 4,821,550--nearly five millions: the estimated population for 1908 is 5,590,000. 3. Commenting once in a half humorous way upon his "exalted" military rank, the Prophet said to Josiah Quincy, who remarks that the Prophet at the time of his visit to Nauvoo (May, 1843), was at the head of 3,000 men equipped by the state of Illinois, represents him as having said: "I decided that the commander of my troops ought to be a lieutenant-general, and I was, of course, chosen to that position. I sent my certificate of election to Governor Ford, and received in return a commission of lieutenant-general of the Nauvoo Legion of the militia of the State of Illinois. Now, on examining the constitution of the United States, I find that an officer must be tried by a court martial composed of his equals in rank; and as I am the only lieutenant-general in the country, I think they will find it pretty hard to try me." _Figures of the Past_, p. 383. 4. This volume, p. 249. 5. Section 11, this volume, p. 241. The Prophet quoted from memory, and is not exact; the exact language is--"As they deem necessary for the peace, benefit, good order, regulation, convenience and cleanliness of said city." 6. The official census of 1905 give the population of New York at 4,014,304. The estimated population on January 1, 1908, is 4,285,435. 7. Official returns for 1900 give Philadelphia a population of 1,293,697. The estimated population for Jan. 1, 1908, is 1,491,161. 8. Official statistics for 1905 give Boston a population of 595,083. The estimated population for Jan. 1, 1908, is 607,340. 9. Official returns for 1900 give Baltimore a population of 508,957. The estimated population for Jan. 1, 1908, is 567,000. 10. The estimated population of Brooklyn as a borough of greater New York is given on Jan. 1, 1908, as 1,448,095. 11. Official statistics for 1900 give Chicago a population of 1,698,575. The estimated population for Jan. 1, 1908 is 2,483,641. 12. Official statistics for 1900 give St. Louis a population of 575,238. The estimated population on Jan. 1, 1908, is 50,000. 13. Art. III Const. U.S., Sec. ii. 14. Am. Commonwealth (Bryce) Vol. I p. 231. 15. Railroad Co. v. Tennessee, U.S. Reports 101, 337. 16. Clark v. Barnard U.S. 108, 436, and Green v. State 73 Cal. 29 et seq. 17. See Cooler's Constitutional Limitations, chapter ii, also Louisiana v. Jumel 107 U.S. Reports, p. 711, 2 sup. et. rep. 128. 18. History of the Church, Vol. III, p. 46. 19. See this Volume, p. 375. 20. _Ibid_. 21. The prayer of Dedication will be found at pp. 456-459. 22. History of the Church, Vol. I, p. 12. 23. Doctrine and Covenants, Sec. lxxxviii:34. 24. _Ibid_, verse 35. 25. The quotations in the above are from "Catholic Belief," by Bruno, D. D. of the Catholic church. 26. Doctrine and Covenants, Sec. lxxvi, and History of the Church Vol. I, 245 _et seq_. 27. 1 Peter iii, 18-22. 28. See History of the Church, Vol. II, p. 435-436. Also Doc. and Cov. Sec. cx. 29. See Doc. And Cov. the opening paragraph of Sections iv, vi, xi, xii, xiv, all given in the year 1829. 30. James 1, 13-15 {1} CHAPTER I. The Departure of the Twelve for England--Manifestation of God's Power in Healing the Sick at Commerce. [Sidenote: The Prophet's Literary Methods.] _Friday, July 5, 1839._--I was dictating history, I say dictating, for I seldom use the pen myself. I always dictate all my communications, but employ a scribe to write them. _Saturday, 6._--I was at home reviewing the Church records. [Sidenote: Farewell to the Twelve.] _Sunday, 7._--I was at the meeting held in the open air, at which a large assemblage was expected to listen to the farewell address of the Twelve, who were then about to take their departure on a most important mission, namely to the nations of the earth and the islands of the sea. Elder John E. Page being the first of the Twelve present, opened the meeting by addressing a few words of an introductory nature; after singing and prayer, Elder Page {2} delivered a very interesting discourse on the subject of the Book of Mormon, recapitulating, in short terms, the principles of a former discourse on the same subject, and afterwards proceeded to read portions from the Bible and Book of Mormon concerning the best criterions whereby to judge of the authenticity of the latter; and then went on to show in a very satisfactory manner, that no impostor would ever attempt to make such promises as are contained on pages five hundred forty-one, [1] and five hundred and thirty-four. [2] He then bore testimony. After noon the meeting was again opened by prayer. Elder John Taylor spoke on the subject of this dispensation; the other angel which John saw, having the everlasting Gospel to preach, he then bore testimony of the truth of the Book of Mormon. Elder Woodruff's address went chiefly to exhortation to the Saints; after which he also bore his testimony. Elder Orson Hyde next came forward, and having alluded to his own late fall, [3] exhorted all to perseverance in the things of God, expressed himself one with his brethren, and bore testimony to his knowledge of the truth, and the misery of falling from it. Elder Brigham Young made some very appropriate remarks, and also bore testimony to the truth of these things, and gave an invitation to come forward and be baptized, when three manifested their determination to renounce the world and take upon themselves the name of Jesus Christ. One brother was then confirmed; after which President Sidney Rigdon addressed the meeting in a very feeling manner. He showed that it must be no small matter which could induce men to leave their families and their homes to travel over all the earth amidst persecutions and trials, such as always followed the preaching of this Gospel. He then addressed himself to {3} the Twelve and gave them some counsel and consolation as far as lay in his power; after which I requested their prayers, and promised to pray for them. The meeting was large and respectable; a great number were present who did not belong to the Church. The most perfect order prevailed throughout. The meeting was dismissed about half-past five, when we repaired to the water, and the three candidates were baptized and confirmed. [Sidenote: The L. D. S. Hymn Book.] _Monday, Tuesday and Wednesday, 8th, 9th and 10th of July_.--I was with the Twelve selecting hymns, for the purpose of compiling a hymn book. About this time much sickness began to manifest itself among the brethren, as well as among the inhabitants of the place, so that this week and the following were generally spent in visiting the sick and administering to them; some had faith enough and were healed; others had not. [Sidenote: Administration to the sick.] _Sunday, 21_.--There was no meeting on account of much rain and much sickness; however many of the sick were this day raised up by the power of God, through the instrumentality of the Elders of Israel ministering unto them in the name of Jesus Christ. _Monday and Tuesday, 22nd and 23rd_.--The sick were administered unto with great success, [4] but many remain sick, and new cases are occurring daily. {4} _Discourses by the Brothers Pratt_. _Sunday 28_.--Meeting was held as usual. Elder Parley P. Pratt preached on the gathering of Israel. In the afternoon Orson Pratt addressed the Church on the necessity of keeping the commandments of God. I spoke, and admonished the members of the Church individually to set their houses in order, to make clean the inside of the platter, and to {5} meet on the next Sabbath to partake of the Sacrament, in order that by our obedience to the ordinances, we might be enabled to prevail with God against the destroyer, and that the sick might be healed. All this week chiefly spent among the sick, who in general are gaining strength, and recovering health. [Sidenote: Prayer Meeting for the Sick.] _Sunday, August 4._--The Church came together for prayer meeting and Sacrament. I exhorted the Church at length, concerning the necessity of being righteous, and clean at heart before the Lord. Many others also spoke; especially some of the Twelve, who were present, professed their willingness to proceed on their mission to Europe, without either purse or scrip. The Sacrament was administered; a spirit of humility and harmony prevailed, and the Church passed a resolution that the Twelve proceed on their mission as soon as possible, and that the Saints provide for their families during their absence. _Letter to Isaac Russell, reproving him for issuing pretended revelations to the Saints_. Commerce, Hancock County, Illinois, 5th August, 1839. Dear Sir:--I have been requested to write you on behalf of the Twelve, who are just on the eve of their departure for England, and {6} inform you, that "this thing" which you have thought proper to write as a revelation "to the Church in Alston and the branches round about," to which you yourself administered, has "already come to the knowledge of the Churches" both here and elsewhere, and lest you should have any doubt concerning the fact, we send you a copy of your revelation to that Church. I am sir, with all respect, Yours truly, James Mulholland. P. S.--Isaiah chap. L, 10th and 11th verses. [5] In my own behalf I wish to state that I sincerely wish that it may soon come to pass that you, sir, and all our friends at Far West may perceive that you are walking in the light of a fire, and sparks that you have yourselves kindled; and that you may turn around and fear the Lord, obey the voice of His servant, and thereby escape the sentence, "Ye shall lie down in sorrow." J. M. _To Mr. Isaac Russell, Far West, Missouri_. _Conference in New Jersey_. _Friday, 9_.--A Conference was held at Brother Caleb Bennett's Monmouth County, New Jersey, Elder John P. Greene presiding. The New York and Brooklyn branches were represented by the President as being in good fellowship. There were represented at this conference the following branches, by Elder Ball, Shrewsbury, New Jersey, numbering twenty members; Montage, three; Minissink, New Hampshire, two; Albany, eight; Holliston, Massachusetts, sixteen; Elder Dunham represented Hamilton, Madison County, forty-six; Samuel James, Leechburg, Pennsylvania, forty. _Sunday, 11_.--I attended meeting in the forenoon and heard a sermon by Parley P. Pratt. In the afternoon there was one baptized, and four were confirmed, namely, {7} Brother Hibbard, his wife, little son, and daughter. The Sacrament was administered. This week I spent chiefly in visiting the sick; sickness much decreased. _Sunday, 18_.--Rode out in the forenoon. Orson Pratt preached upon the order and plan of creation. Three were baptized. Afternoon: Three confirmed and one ordained an Elder. This week I spent chiefly among the sick. The Church made a purchase of eighty acres from William White for four thousand dollars, lying directly north of the Hugh White purchase. _Sunday, 25_.--I attended meeting. Sickness decreasing. _Thursday, 29_.--Elders Parley P. Pratt and family, Orson Pratt and Hiram Clark, started on their mission to England, in their own two-horse carriage--their route lying through Illinois, Indiana, and to Detroit, the capital of Michigan, situated near the head of Lake Erie, about five hundred and eighty miles distant. [Sidenote: Progress of the Work in England.] _Saturday, 31_.--The work is spreading in England. Elder Richards went to the Staffordshire potteries this day, and Presidents Joseph Fielding and William Clayton were visiting and setting in order many of the branches, and ordaining many to the ministry who are diligent in preaching as they have opportunity on the Sabbath in the surrounding villages. _Sunday, September 1_.--I attended meeting, and spoke concerning some errors in Parley P. Pratt's writings. This week sickness much decreased. _Monday, 9_, and the greater part of the week.--I spent in visiting the sick, and attending to the settlement of our new town. [6] {8} _The Prophet's Letter to Isaac Galland.--Nauvoo Affairs_. Commerce, Illinois, 11th September, 1839. Dear Brother Galland:--We have had the great pleasure of receiving your favor of the 24th July; and learning thereby that you and your family had arrived at Chillicothe in safety and in health. We perceive that you have had a rather narrow escape from a serious accident; and doubtless the hand of the Lord is to be acknowledged in the matter, although unperceived by mortal eye. Time and experience will teach us more and more how easily falsehood gains credence with mankind in general, rather than the truth; but especially in taking into consideration the plan of salvation. The plain simple order of the Gospel of Jesus Christ never has been discerned or acknowledged as the truth, except by a few--among whom were "not many wise men after the flesh, not many mighty, not many noble;" whilst the majority have contented themselves with their own private opinions, or have adopted those of others, according to their address, their philosophy, their formula, their policy, or their fineness may have attracted their attention, or pleased their taste. But, sir, of all the other criterions whereby we may judge of the vanity of these things, one will be always found true, namely, that we will always find such characters glorying in their own wisdom and their own works; whilst the humble Saint gives all the glory to God the Father, and to His Son Jesus Christ, whose yoke is easy and whose burden is light, and who told His disciples that unless they became like little children they could not enter the Kingdom of Heaven. As to the situation of the Church here, matters go with us as well as can reasonably be expected; we have had considerable sickness amongst us, but very few deaths; and as the greater part are now recovering we yet hope to have shelters provided before the winter shall set in. Since you left here, we have purchased out all Mr. Hotchkiss' interest hereabouts. His farm we have laid out as an addition to our town, Nauvoo, and the town of Commerce we also hope to build up. Some of the Twelve and others have already started for Europe, and the remainder of that mission we expect will go now in a few days. According to intelligence received since you left, the work of the Lord rolls on in a very pleasing manner, both in this and in the old country. In England many hundreds have of late been added to our numbers; but so, even so, it must be, for "Ephraim he hath mixed himself among the people." And the Savior He hath said, "My sheep hear my voice;" and also, "He that heareth you, heareth me;" and, "Behold I will bring them again from the north country, and gather them from the coasts of the earth." And as John heard the voice saying, "Come out of her, {9} my people," even so must all be fulfilled; that the people of the Lord may live when "Babylon the great is fallen, is fallen." There has quite a number of families gathered up here already; and we anticipate a continuance, especially as upon inquiry we have found that we have not had more than [the usual] ratio of sickness here, notwithstanding the trials we have had, and the hardships to which we have been exposed. Calculating as we do, upon the mercy and power of God in our behalf, we hope to persevere on in every good and useful work, even unto the end, that when we come to be tried in the balance we may not be found wanting. With all good wishes and prayers for the temporal and eternal salvation of yourself and your family, as well as of all the honest in heart over the face of the earth, We remain, sir, with sincerity, Your friend and brother, Joseph Smith, Jun. _Addressed to Isaac Galland, Esq., Kirtland, Geauga, County, Ohio_. _Friday, 13_.--I left home for Brother William Smith's place. [Sidenote: Brigham Young Starts on his Mission.] _Saturday, 14_.--President Brigham Young started from his home at Montrose, for England. His health was very poor; he was unable to go thirty rods to the river without assistance. After he had crossed the ferry he got Brother Israel Barlow to carry him on his horse behind him to Heber C. Kimball's where he remained sick until the 18th. He left his wife sick with a babe only ten days old, and all his children sick, unable to wait upon each other. I returned home this evening. _Sunday, 15_.--I was visiting the sick. _Monday and Tuesday, 16 and 17_.--Was engaged in arranging the town lots. [Sidenote: Departure of Elders Young and Kimball from Nauvoo.] _Wednesday, 18_.--Went to Burlington, Iowa Territory. Elders Young and Kimball left Sister Kimball and all her children sick, except little Heber; [7] went thirteen miles on their journey towards England, and were left at Brother Osmon M. Duel's, who {10} lived in a small cabin near the railway between Commerce and Warsaw. They were so feeble as to be unable to carry their trunks into the house without the assistance of Sister Duel, who received them kindly, prepared a bed for them to lie on, and made them a cup of tea. _Thursday, 19_.--I Returned this evening from Burlington. Brother Duel carried Elders Young and Kimball in his wagon to Lima, sixteen miles, where another brother received them and carried them to Father Mikesell's near Quincy, about twenty miles; the fatigue of this day was too much for their feeble health; they were prostrated, and obliged to tarry a few days to recruit. _Friday and Saturday, 20 and 21_.--At home attending to domestic and Church business. Elders George A. Smith, Reuben Hedlock, and Theodore Turley started for England, and upset their wagon on the bank of the river, before they got out of sight of Commerce. Elders Smith and Turley were so weak they could not get up, and Brother Hedlock had to lift them in again. Soon after, some gentlemen met them and asked who had been robbing the burying ground--so miserable was their appearance through sickness. _Sunday, 22_.--I presided at the meeting, and spoke concerning the "other Comforter," as I had previously taught the Twelve. [8] {11} This week I spent in transacting various business at home, except when visiting the sick, who are in general recovering, though some of them but slowly. _Wednesday, 25_.--President Young went to Charles C. Rich's; 26th, to Brother Wilber's; 27th, Brother Wilber carried Elders Young and Kimball to Pittsfield. [Sidenote: Items of Doctrine--the Prophet.] _Sunday, 29_.--Held meeting at my own house. After others had spoken I spoke and explained concerning the uselessness of preaching to the world about great judgments, but rather to preach the simple Gospel. Explained concerning the coming of the Son of Man; also that it is a false idea that the Saints will escape all the judgments, whilst the wicked suffer; for all flesh is subject to suffer, and "the righteous shall hardly escape;" still many of the Saints will escape, for the just shall live by faith; yet many of the righteous shall fall a prey to disease, to pestilence, etc., by reason of the weakness of the flesh, and yet be saved in the Kingdom of God. So that it is an unhallowed principle to say that such and such have transgressed because they have been preyed upon by disease or death, for all flesh is subject to death; and the Savior has said, "Judge not, lest ye be judged." _Monday, 30_.--The fore part of this week I was at home preparing for Conference. Elders Young and Kimball went to Brother Decker's and Mr. Murray's, Sister Kimball's father. _Tuesday, October 1_.--Elders Young and Kimball went to Brother Lorenzo Young's. _Thursday, 3_.--I was in counsel with the brethren. _Friday, 4_.--Lorenzo Young carried Elders Young and Kimball to Jacksonville. _Saturday, 5_.--The friends and brethren conveyed the Elders of the British Mission to Springfield, where they were kindly treated and nursed, for they were yet very feeble. I attended a general conference of the Church of Jesus {12} Christ of Latter-day Saints at Commerce, Hancock County, Illinois, of which the following are the minutes: _Minutes of Conference at Commerce, Illinois, October 6th, 7th and 8th, 1839_. The meeting was opened by prayer by President Joseph Smith, Jun., after which he was appointed President, and James Sloan Clerk of the conference, by a unanimous voice of the meeting. The President then spoke at some length upon the situation of the Church; the difficulties they have had to contend with; and the manner in which they had been led to this place; and wanted to know the views of the brethren, whether they wished to appoint this a stake of Zion or not; stating that he believed it to be a good place, and suited for the Saints. It was then unanimously agreed upon that it should be appointed a stake and a place of gathering for the Saints. The following officers were then appointed--namely, William Marks to be President; Bishop Whitney to be Bishop of middle ward; Bishop Partridge to be Bishop of upper ward; Bishop Knight to be Bishop of lower ward; George W. Harris, Samuel Bent, Henry G. Sherwood, David Fullmer, Alpheus Cutler, William Huntington, Thomas Grover, Newel Knight, Charles C. Rich, David Dort, Seymour Brunson, Lewis D. Wilson, to be the High Council; who being respectfully called upon accepted their appointment. It was then voted that a stake of the Church be established on the west side of the river, in Iowa Territory; over which Elder John Smith was appointed President; Alanson Ripley, Bishop; and Asahel Smith, John M. Burk, Abraham O. Smoot, Richard Howard, Willard Snow, Erastus Snow, David Pettigrew, Elijah Fordham, Edward Fisher, Elias Smith, John Patten, Stephen Chase, were elected High Council. Don C. Smith was elected to be continued as President of the High Priesthood [High Priest's quorum]. Orson Hyde to stand in his former office, [an Apostle] and William Smith to be continued in his standing, [in the quorum of the Twelve.] Letters were then read respecting the absence of members on account of ill health. It was voted that Harlow Redfield be suspended until he can have a trial; and in the meantime that he should not act as president of a branch, or preach. Voted that John Daley, James Daley, and Milo Andrus retain their station in the Church. Voted that Ephraim Owen's confession for disobeying the Word of Wisdom be accepted. Brothers Edward Johnston, Benjamin Johnston, Samuel Musick, John S. Fullmer, Jabez Lake, Benjamin Jones, Henry Our Bough, Reddin A. Allred, George W. Gee, Jesse McIntyre, James {13} Brown, Henry Miller, Artemas Johnson, Joseph G. Hovey, Robert D. Foster, Fields B. Jacaway, Zadok Bethers, William Allred, William B. Simmons, William W. Edwards, Sen., William H. Edwards, Jun., Hosea Stout, Thomas Rich, Allen J. Stout, Esaias Edwards, John Adams, Daniel Miller, Simeon J. Comfort, Graham Coltrin, William Hyde, Andrew Henry, Reddick N. Allred, Eli Lee, Hiram W. Mikesell and Thomas S. Edwards were appointed Elders of the Church, who all accepted of their appointment, with the exception of Thomas S. Edwards. John Gaylord was admitted into the Church upon his confession. Abel Casto was confirmed by the laying on of hands. The meeting then adjourned until Sunday morning; after which six were baptized by Joseph Smith, Jun. The assembly was very large. The conference met on Sunday morning, the 6th, pursuant to adjournment at eight o'clock a. m., when Samuel Williams, Reuben Foot, Orlando D. Hovey, Tunis Rappleyee, Sheffield Daniels, Albert Milner, David B. Smith, Ebenezer Richardson, Pleasant Ewell, and William Helm were appointed Elders of the Church, and were ordained under the hands of Reynolds Cahoon, Seymour Brunson, Samuel Bent and Alpheus Cutler. After some remarks from the President respecting order, and decorum during conference, Elder Lyman Wight spoke concerning the duties of Priests and Teachers. President Joseph Smith, Jun., then addressed the conference, in relation to appointing a Patriarch, and other matters connected with the well being of the Church. Having now got through the business matters, the President proceeded to give instruction to the Elders respecting preaching the Gospel, and pressed upon them the necessity of getting the Spirit, so that they might preach with the Holy Ghost sent down from heaven; to be careful in speaking on those subjects which are not clearly pointed out in the word of God, which lead to speculation and strife. Those persons who had been baptized, were then confirmed, and several children received blessings by Elders Cutler, Bent, and Brunson. Elder Lyman Wight then addressed the meeting on the subject of raising funds by contribution, towards paying for the lands which had been contracted for as a settlement for the Church, after which contributions were received for that purpose. Judge Elias Higbee was appointed to accompany Presidents Joseph Smith, Jun., and Sidney Rigdon to the city of Washington. The meeting then adjourned until Monday morning. Conference met on Monday morning, October 7th, pursuant to adjournment. The President spoke at some length to the Elders, and explained {14} many passages of Scripture. Elder Lyman Wight spoke on the subject of the resurrection, and other important subjects; when he offered the following resolution, which passed unanimously; Resolved: That a new edition of Hymn Books be printed immediately, and that the one published by D. W. Rogers be utterly discarded by the Church. Elder Ezra Hayes was then put upon trial for teaching doctrine injurious to the Church, and for falsehoods, which were proven against him; his license was taken from him, and he required to give satisfaction to those whom he had offended. Charges having been preferred against Brother Rogers, it was agreed that the case be handed over to the High Council. Asahel Perry made application to be received into fellowship, and was voted into his former standing. After having referred the business not gone into, to the High Council, the President then returned thanks to the conference for their good attention and liberality, and having blessed them in the name of the Lord, the conference was dismissed. The next conference was appointed to be held on the sixth day of April next. _Tuesday, 8_.--After conference, this week I was mostly engaged in attending to the general affairs of the Church, and principally about home. _Friday, 11_.--This evening, Elders Young, Kimball, George A. Smith, Hedlock, and Turley started from Springfield, traveled eight miles on their journey, and stayed with Father Draper. _Saturday, 12_.--The Elders of the British Mission left Father Draper's and pursued their journey toward Terre Haute. [Sidenote: Death of John Young, Brigham Young's Father.] This day President Brigham Young's father, John Young, Sen., died at Quincy, Adams County, Illinois. He was in his seventy-seventh year, and a soldier of the Revolution. He was also a firm believer in the everlasting Gospel of Jesus Christ; and fell asleep under the influence of that faith that buoyed up his soul, in the pangs of death, to a glorious hope of immortality; fully testifying to all, that the religion he enjoyed in life was able to {15} support him in death. He was driven from Missouri with the Saints in the latter part of last year. He died a martyr to the religion of Jesus, for his death was caused by his sufferings in the cruel persecution. _Sunday, 13_.--I attended meeting in the grove. The assembly was small on account of the cold weather. _Tuesday, 15_.--In the afternoon I went to Quincy in company with Brother Hyrum Smith, John S. Fullmer, and Bishop Knight. Quite a number of families moving into Commerce. _Thursday, 17_.--The brethren arrived at Terre Haute. Brothers Smith, Hedlock, and Turley stopped at Brother Nahum Milton Stow's. [Sidenote: Hardships of the Elders of the British Mission.] In the evening Doctor Modisett went down to see the brethren, and appeared to be very much affected to see them so sick, and having to lie upon the floor on a straw bed that had been put into the wagon at Springfield, by the brethren, for Elder Young to lie on, as he was not able to sit up when he left there. When the doctor returned home, he told Elders Young and Kimball, he could not refrain from shedding tears to see the brethren going upon such a long mission, and in such suffering circumstances. Elders Young and Kimball said they thought the doctor might have relieved them from "their suffering and indigent circumstances upon their long mission," for he told them in the course of the evening, that his taxes in that place amounted to over four hundred dollars, besides having other property to a great amount. Elder Kimball was very sick; he stopped with Brother Young at Doctor Modisett's. In the evening Doctor Modisett gave Elder Kimball about forty drops of morphine, saying it would relieve him of his distress, and probably he would get a nap. In about fifteen minutes Brother Kimball complained of feeling very strange; he rose from his seat and would have fallen, but Brother Young caught him and gently eased him to the floor, where he {16} lay for some time; and it was by faith and the close attention of Brother Young and the family that his life was preserved through the night. _Friday, 18_.--Brothers Smith, Hedlock, and Turley went on their journey. _Saturday, 19_.--The High Council appointed for the Stake of the Church in Iowa, met at Asahel Smith's, Nashville, and organized; John Smith, President; Elias Smith, Clerk; Reynolds Cahoon and Lyman Wight were chosen Counselors to President John Smith, and approved by the Council. Council organized according to number. [9] _Minutes of the Nauvoo High Council, 20th October, 1839_. The members of the High Council elected at the October conference, met and organized at W. D. Huntington's, where Harlow Redfield was restored to fellowship; and voted that this High Council disfellowship any and all persons that shall hereafter carry over or ferry across the river, any people or freight to the injury of said ferry from Commerce to Montrose. _Voted_ that the Horse Boat be repaired from the moneys received on sale of lots in Nauvoo, and that D. C. Davis be master of said ferry boat for the ensuing year. _Voted_ that Joseph Smith, Jun., and his family be exempt from receiving in future such crowds of visitors as have formerly thronged his house; and that the same be published in the _Times and Seasons_. _Voted_, that this Council disfellowship any and all persons who shall knowingly suffer and allow any animal (subject to their control) to destroy the crops, fruit, or plants of the earth belonging to any other person or persons, and to their injury, and that this resolution be published in the _Times and Seasons_. Adjourned until tomorrow evening. High Council met pursuant to adjournment, and voted that President Joseph Smith, Jun., go as a delegate to Washington; and that if he went he should have a recommend from the Council. _Voted_ that James Mulholland be Clerk for the land contracts, when needed by President Smith; that Joseph Smith, Jun., be treasurer of said Church, and James Mulholland sub-treasurer. {17} _Voted_ that Henry G. Sherwood should set the price upon, exhibit, contract and sell town lots in Nauvoo, when needed, and report his doings to Presidents Joseph Smith and Hyrum Smith, for their approval, and that five hundred dollars be the average price of lots, i. e., none less than two hundred dollars, nor more than eight hundred dollars. _Voted_ that the High Council meet every Sunday evening at Dimick Huntington's; that D. C. Davis have thirty dollars per month for his services as ferryman; and that these proceedings be published in the _Times and Seasons_. [Signed] Henry G. Sherwood, Clerk. _Tuesday, 22_.--Brother James Modisett took Elders Young and Kimball in his father's carriage and carried them twenty miles to the house of Brother Addison Pratt; from thence they were carried by Elder Almon W. Babbitt to Pleasant Garden, and put up with Brother Jonathan Crosby. Elder Almon Babbitt was preaching in that region with good success; he had baptized five. _Saturday, 26_.--Brother Babbitt took Elders Young and Kimball ten miles on their way to Father Scott's. King Follett, the last of the brethren in bonds in Missouri, had his trial and was set free some time previous to this day. _Sunday, 27_.--John Scott took Elders Young and Kimball on their way fifteen miles, some part of it in the rain; they were yet very feeble, and put up at a tavern in Belville, and when the stage coach came along, took passage, and rode night and day to Willowby, near Kirtland. The High Council of Nauvoo voted that the Clerk's fees of James Mulholland be thirty dollars per month; that the treasurer pay Vinson Knight one hundred and fifty dollars, for the Iowa side of the ferry at Montrose as per charter. _Voted_, that Sister Emma Smith select and publish a hymn-book for the use of the Church, and that Brigham Young be informed of this action and he not publish the hymns taken by him from Commerce; and that the {18} Council assist in publishing a hymn-book and the _Times and Seasons_. _Monday, 28_.--The High Council voted to build a stone house at Upper Commerce, to be used for boarding; that Elder Oliver Granger be requested to assist with funds to print the hymn-book; that Samuel Dent, Davison Hibbard, and David Dort be trustees for building the stone schoolhouse in contemplation; and that Alpheus Cutler and Jabez Durphy be the architects and building committee for said house. _Voted_, to finish the office of President Joseph Smith, Jun. _Voted_, that the recommends drawn by Elder Sherwood, recommending, constituting, and appointing Joseph Smith, Jun., Sidney Rigdon, and Elias Higbee, delegates for the Church, to importune the President and Congress of the United States for redress of grievances, be signed by this Council. Footnotes. 1. See pp. 573-4, current edition. 2. See pp. 565-567, current edition. 3. See History of the Church, Vol. III, pp. 167-8. 4. "In consequence of the persecutions of the Saints in Missouri, and the exposures to which they were subjected, many of them were taken sick soon after their arrival at Commerce, afterwards called Nauvoo; and as there was but a small number of dwellings for them to occupy, Joseph had filled his house and tent with them, and through constantly attending to their wants, he soon fell sick himself. After being confined to his house several days, and while meditating upon his situation, he had a great desire to attend to the duties of his office. On the morning of the 22nd of July, 1839, he arose from his bed and commenced to administer to the sick in his own house and door-yard, and he commanded them in the name of the Lord Jesus Christ to arise and be made whole; and the sick were healed upon every side of him. "Many lay sick along the bank of the river; Joseph walked along up to the lower stone house, occupied by Sidney Rigdon, and he healed all the sick that lay in his path. Among the number was Henry G. Sherwood, who was nigh unto death. Joseph stood in the door of his tent and commanded him in the name of Jesus Christ to arise and come out of his tent, and he obeyed him and was healed. Brother Benjamin Brown and his family also lay sick, the former appearing to be in a dying condition. Joseph healed them in the name of the Lord. After healing all that lay sick upon the bank of the river as far as the stone house, he called upon Elder Kimball and some others to accompany him across the river to visit the sick at Montrose. Many of the saints were living at the old military barracks. Among the number were several of the Twelve. On his arrival the first house he visited was that occupied by Elder Brigham Young, the President of the Quorum of the Twelve, who lay sick. Joseph healed him, then he arose and accompanied the Prophet on his visit to others who were in the same condition. They visited Elder Wilford Woodruff, also Elders Orson Pratt, and John Taylor, all of whom were living in Montrose. They also accompanied him. "The next place they visited was the home of Elijah Fordham, who was supposed to be about breathing his last. When the company entered the room, the Prophet of God walked up to the dying man and took hold of his right hand and spoke to him; but Brother Fordham was unable to speak, his eyes were set in his head like glass, and he seemed entirely unconscious of all around him. Joseph held his hand and looked into his eyes in silence for a length of time. A change in the countenance of Brother Fordham was soon perceptible to all present. His sight returned, and upon Joseph asking him if he knew him, he, in a low whisper, answered 'Yes.' Joseph asked him if he had faith to be healed. He answered, 'I fear it is too late; if you had come sooner I think I would have been healed.' The Prophet said 'Do you believe in Jesus Christ?' He answered in a feeble voice, 'I do.' Joseph then stood erect, still holding his hand in silence several moments; Then he spoke in a very loud voice, saying, 'Brother Fordham, I command you, in the name of Jesus Christ, to arise from this bed and be made whole.' His voice was like the voice of God, and not of man. It seemed as though the house shook to its very foundations. Brother Fordham arose from his bed, and was immediately made whole. His feet were bound in poultices which he kicked off; then putting on his clothes he ate a bowl of bread and milk and followed the Prophet into the street. "The company next visited Brother Joseph Bates Noble, who lay very sick. He also was healed by the Prophet. By this time the wicked became alarmed and followed the company into Brother Noble's house. After Noble was healed, all kneeled down to pray. Brother Fordham was mouth, and while praying he fell to the floor. The Prophet arose, and on looking around he saw quite a number of unbelievers in the house, whom he ordered out. When the room was cleared of the wicked, Brother Fordham came to and finished his prayer. "After healing the sick in Montrose, all the company followed Joseph to the bank of the river, where he was going to take the boat to return home. While waiting for the boat, a man from the West, who had seen that the sick and dying were healed, asked Joseph if he would not go to his house and heal two of his children who were very sick. They were twins and were three months old. Joseph told the man he could not go, but he would send some one to heal them. He told Elder Woodruff to go with the man and heal his children. At the same time he took from his pocket a silk bandanna handkerchief, and gave to Brother Woodruff, telling him to wipe the faces of the children with it, and they should be healed; and remarked at the same time: 'As long as you keep that handkerchief it shall remain a league between you and me.' Elder Woodruff did as he was commanded, and the children were healed, and he keeps the handkerchief to this day. "There were many sick whom Joseph could not visit, so he counseled the Twelve to go and visit and heal them, and many were healed under their hands. On the day following that upon which the above-described events took place, Joseph sent Elders George A. and Don Carlos Smith up the river to heal the sick. They went up as far as Ebenezer Robinson's--one or two miles--and did as they were commanded, and the sick were healed." _Leaves from my Journal_, (Wilford Woodruff) Ch. XIX. 5. "Who is among you that feareth the Lord, that obeyeth the voice of His servant, that walketh in darkness, and hath no light? Let him trust in the name of the Lord, and stay upon his God. "Behold, all ye that kindle a fire, that compass yourselves about with sparks. Walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow." 6. This has reference to the Hotchkiss purchase which had just recently been laid out as part of the rapidly growing town of Nauvoo. It constituted the north west part of the city, extending some distance along the river front, and back on to the height of land overlooking the river bottom. 7. The departure of these two Elders upon their mission to England is worthy of a more extended notice. A brother by the name of Charles Hubbard sent a boy with a team to take them a day's journey on their way. Elder Kimball left his wife in bed shaking with ague, and all his children sick. It was only by the assistance of some of the brethren that Heber himself could climb into the wagon. "It seemed to me," he remarked afterwards in relating the circumstance, "as though my very inmost parts would melt within me at the thought of leaving my family in such a condition, as it were, almost in the arms of death. I felt as though I could scarcely endure it." "Hold up!" said he to the teamster, who had just started, "Brother Brigham, this is pretty tough, but let us rise and give them a cheer." Brigham, with much difficulty, rose to his feet, and joined Elder Kimball in swinging his hat and shouting, "Hurrah, hurrah, hurrah, for Israel!" The two sisters, hearing the cheer came to the door--sister Kimball with great difficulty--and waved a farewell; and the two apostles continued their journey, without purse, without scrip, for England. 8. See vol. III, pp. 379-381. 9. That is to say, to quote from the revelation establishing the High Council--"Whenever an High Council of the church is regularly organized, * * * it shall be the duty of the Twelve Counselors to cast lots by numbers and thereby ascertain, who of the Twelve shall speak first, commencing with number one, and so in succession to number twelve."--_Doctrine and Covenants, Section cii_. {19} CHAPTER II. The Prophet's Journey to Washington--The Petition of the Saints to the Congress of the United States for Redress of the Wrongs Inflicted upon Them in Missouri. [Sidenote: Departure of the Prophet for Washington.] _Tuesday, 29_.--I left Nauvoo accompanied by Sidney Rigdon, Elias Higbee, and Orrin P. Rockwell, in a two-horse carriage for the city of Washington, to lay before the Congress of the United States, the grievances of the Saints while in Missouri. We passed through Carthage, and stayed at Judge Higbee's over night, and the next day we arrived at Quincy. _Thursday, 31_.--We tarried at Quincy to complete the necessary papers for our mission. Elder Rigdon was sick. _Friday, November 1_.--We pursued our journey towards Springfield, Illinois, and put up with Brother Wilber, where we found Doctor Robert D. Foster, who administered to Elder Rigdon. _Saturday, 2_.--Continued our journey, and during the day put up with a friend on the bank of the Illinois river, so that Dr. Foster, who accompanied us so far for that purpose, might administer medicine to Elder Rigdon again. _Sunday, 3_.--Continued our journey and staid with a friend over night. Dr. Foster continued to accompany us. [Sidenote: Progress of the Twelve towards England.] Elders Young and Kimball arrived at Cleveland, Ohio, {20} about 1 o'clock in the morning; and while waiting for the stage until about noon, Elders Smith, Turley, and Hedlock, who left them at Terre Haute, drove up, having picked up Elder Taylor by the way, he having been left sick by his company in the east part of Indiana. They were in good health, compared with what they had been, and in fine spirits. George A. Smith tarried in Cleveland till the next day, to visit his relatives. Brothers Young, Kimball, Taylor, and Turley rode in the stage, and Brother Hedlock and Mr. Murray in their wagon to Willoughby, and from thence they all rode into Kirtland together. [Sidenote: Canadian Saints En Route for Nauvoo.] _Monday, 4_.--We arrived at Springfield, and put up with Brother John Snider. When within one mile of the city, we met William Law [1] and company with seven wagons from Canada, who returned with us to Springfield, and tarried while we did, until the 8th. I preached several times while here. General James Adams, [2] judge of probate, heard of me, sought me out, and took me home with him, and treated me like a father. President Brigham Young and his brother John visited their sister, Mrs. Kent. There was some division of sentiment among the Kirtland brethren. {21} _Thursday, 7_.--The High Council of Iowa completed their organization at Elijah Fordham's, at Montrose. _Friday, 8_.--We started from Springfield. Dr. Foster having concluded to continue on the journey on account of Elder Rigdon's health, which was still quite poor. We pursued our journey through Indiana towards Columbus, Ohio. The traveling was bad, and our progress slow. _Sunday, 10_.--Elder Taylor preached in the forenoon, and Elder Kimball in the afternoon, in the House of the Lord at Kirtland. _Thursday, 14_.--Elder Orson Hyde left Commerce, Illinois, intending to go east as far as Philadelphia. He had just begun to recover from a four months' illness of fever and ague. [Sidenote: Elder Taylor Anointed in the Kirtland Temple.] _Sunday, 17_.--President Young preached in the House of the Lord in the forenoon, and John Taylor in the afternoon. In the evening, President Brigham Young anointed Elder John Taylor in the House of the Lord, and Elder Daniel S. Miles anointed Theodore Turley, all of which was sealed with the shout of Hosanna. _Monday, 18_.--President Young visited Brother R. Potter at Newbury, and returned on Tuesday to Kirtland. About this time we had arrived near Columbus, where the roads were so bad, Elder Rigdon's health so poor, and the time so fast approaching when it was necessary for the committee to be in Washington, that I started in the stage with Judge Higbee on the most expeditious route to Washington City, leaving Brothers Rockwell, Rigdon, and Foster, to come on at their leisure in the carriage. Elder Brigham Young and company went to Fairport, where they waited for a steamboat until Tuesday. Elder Parley P. Pratt and company sold their horses and carriage at Detroit, and went on to New York City by steamboats, the canal and railway. From New York, Elder Parley P. Pratt wrote me on {22} the 22nd, directed to Commerce, from which I quote the following: _Excerpt from Parley P. Pratt's Letter to the Prophet_. The churches in these parts are prospering greatly, and are firm in the faith, and increasing in numbers continually. The Church in New York and Brooklyn now numbers from one hundred and fifty to two hundred members, and additions are being made every week. A general conference was held in this city on Tuesday and Wednesday of this week. Elders present: Orson Pratt, Wilford Woodruff, Samuel James, Benjamin Winchester, Elders Foster, Layne, Jenks, Brown, Benedict, and myself. Priests present: Addison Everett, Birge, and Vanvelver. Many branches of the Church in the region round about were represented; several hundred members in all, and the numbers still increasing. Great opportunities are open for preaching, and crowded houses are the order of the day. I have also received letters from Maine and from Michigan, with joyful accounts of the spread of the work of the Lord. You would now find churches of the Saints in Philadelphia, in Albany, in Brooklyn, in New York, in Jersey, in Pennsylvania, on Long Island, and in various other places all around us. Our New York meetings are now held three times every Sabbath in Columbia Hall, Grand Street, a few doors east of the Bowery; it is very central, and one of the best places in the city; it will hold nearly a thousand people, and is well filled with attentive hearers. Brother Winchester has a good hall well fitted up in Philadelphia, where stated meetings are held--several every week, with crowded audiences. In short the truth is spreading more rapidly than ever before, in every direction, far and near. There is a great call for our books. I am now reprinting the Voice of Warning, The History of the Missouri Persecution, and my Poems. There is a great call for hymn-books, but none to be had. I wish Sister Smith would add to the old collection such new ones as is best, and republish them immediately. If means and facilities are lacking in the west, send it here, and it shall be nicely done for her; and at least one thousand would immediately sell in these parts wholesale and retail. The Book of Mormon is not to be had in this part of the vineyard for love or money; hundreds are wanting in various parts hereabouts, but there is truly a famine in that respect. The conference took into consideration the pressing calls for this book, and have appointed a committee to raise means for the publication of the same, and also to publish it if we can obtain leave from you, who hold the copyright. Any hymn-book which Sister Smith or the Church will favor us with, shall also be published on similar conditions. Parley P. Pratt. {23} [Sidenote: First Issue of the "Times and Seasons."] Some time this month the first number of the _Times and Seasons_, a monthly religious paper, in pamphlet form, was published at Commerce, Hancock County, Illinois, by my brother Don Carlos Smith and Ebenezer Robinson, under the firm name of Robinson & Smith, Publishers. _Tuesday, 26_.--At one in the afternoon, Elder Brigham Young and company went on board the steamer _Columbus_, at Fairport, and went on towards Buffalo. [Sidenote: The Elements Obey.] _Wednesday, 27._--About 1 o'clock this morning the wind arose, when Elder Brigham Young went on deck, prayed to the Father in the name of Jesus, when he felt to command the wind and the waves to cease, and permit them to proceed on their journey in safety. The winds abated, and he gave glory, honor, and praise to the God who rules all things. Arriving in Buffalo in the morning, they took the stage for Batavia. [Sidenote: The Prophet's Adventure En Route to Washington.] While on the mountains some distance from Washington, our coachman stepped into a public house to take his grog, when the horses took fright and ran down the hill at full speed. I persuaded my fellow travelers to be quiet and retain their seats, but had to hold one woman to prevent her throwing her infant out of the coach. The passengers were exceedingly agitated, but I used every persuasion to calm their feelings; and opening the door, I secured my hold on the side of the coach the best way I could, and succeeded in placing myself in the coachman's seat, and reining up the horses, after they had run some two or three miles, and neither coach, horses, or passengers received any injury. My course was spoken of in the highest terms of commendation, as being one of the most daring and heroic deeds, and no language could express the gratitude of the passengers, when they found themselves safe, and the horses quiet. There were some members of Congress with us, who proposed naming the incident to that body, believing they would reward such {24} conduct by some public act; but on inquiring my name, to mention as the author of their safety, and finding it to be Joseph Smith the "Mormon Prophet," as they called me, I heard no more of their praise, gratitude, or reward. _Thursday, 28_.--I arrived in Washington City this morning, and put up at the corner of Missouri and Third streets. This evening, Elder Brigham Young and company (except Elder Kimball, who stopped at Byron to visit his sister) rode to Rochester in the steam cars, and from thence rode all night in a horse coach, and arrived at ten in the morning on Friday, 29th, at Auburn, New York. Elders Taylor and Turley proceeded on their way to New York. The following is a copy of our petition to Congress for redress of our Missouri grievances: The Saint's Petition to Congress. _To the Honorable the Senate and House of Representatives of the United States of America, in Congress assembled_: Your petitioners, Joseph Smith, Sidney Rigdon, and Elias Higbee, would most respectfully represent, that they have been delegated, by their brethren and fellow-citizens, known as "Latter-day Saints" (commonly called Mormons), to prepare and present to you a statement of their wrongs, and a prayer for their relief, which they now have the honor to submit to the consideration of your Honorable Body. In the summer of 1831, a portion of the society above-named commenced a settlement in the county of Jackson, in the state of Missouri. The individuals making that settlement had emigrated from almost every state in the Union to the lovely spot in the Far West, with the hope of improving their condition, of building houses for themselves and posterity, and of erecting temples, where they and theirs might worship their Creator according to the dictates of their conscience. Though they had wandered far from the homes of their childhood, still they had been taught to believe, that a citizen born in any one state in this great Republic, might remove to another and enjoy all the rights and immunities of citizens of the state of his adoption--that wherever waved the American flag, beneath its stars and stripes an American citizen might look for protection and justice, for liberty in person and in conscience. {25} They bought farms, built houses, and erected churches. Some tilled the earth, others bought and sold merchandise, and others again toiled as mechanics. They were industrious and moral, and they prospered, and though often persecuted and vilified for their difference in religious opinion from their fellow citizens, they were happy; they saw their society increasing in numbers, their farms teemed with plenty, and they fondly looked forward to a future, big with hope. That there was prejudice against them, they knew; that slanders were propagated against them, they deplored; yet they felt that these were unjust; and hoped that time, and uprightness of life, would enable them to outlive them. While the summer of peace, happiness, and hope shone over the infant settlement of the Saints, the cloud was gathering, unseen by them, that bore in its bosom the thunderbolt of destruction. On the 20th of July, 1833, around their peaceful village a mob gathered, to the surprise and terror of the quiet "Mormons"--why, they knew not; they had broken no law, they had harmed no man, in deed or thought. Why they were thus threatened, they knew not. Soon a committee from the mob called upon the leading "Mormons" of the place; they announced that the store, the printing office, and the shops must be closed, and that forthwith every "Mormon" must leave the county. The message was so terrible, so unexpected, that the "Mormons" asked time for deliberation and consultation, which being refused, the brethren were severally asked, "Are you willing to abandon your home?" The reply was, "We will not go;" which determination being reported to the committee of the mob, one of them replied that he was sorry, for said he, "The work of destruction must now begin." No sooner said than it was done. The printing office, a two story brick building, was assailed by the mob and torn down, and, with its valuable appurtenances, destroyed. They next proceeded to the store with a like purpose. Its owner in part, Mr. Gilbert, agreed to close it, and they delayed their purpose. They then proceeded to the dwelling of Mr. Partridge, the beloved Bishop of the Church there, dragged him and his family to the public square, where, surrounded by hundreds, they partly stripped him of his clothing, and tarred and feathered him from head to foot. A man by the name of Allen was at the same time treated in a similar manner. The mob then dispersed with an agreement to meet again on the next Tuesday, the above outrages having been committed on Saturday. Tuesday came, and with it came the mob, bearing a red flag, in token of _blood_. They proceeded to the houses of Isaac Morley, and others of the leading men, and seized them, telling them to bid their families farewell, that they would never see them again. They were then driven at the point of the bayonet to the jail, and there, amid the jeers and {26} insults of the crowd, they were thrust into prison, to be kept as hostages; in case any of the mob should be killed, they were to die to pay for it. Here some two or three of the "Mormons" offered to surrender up their lives, if that would satisfy the fury of the mob, and purchase peace and security for their unoffending brethren, their helpless wives and children. The reply of the mob was, that the "Mormons" must leave the county _en masse_, or that every man should be put to death. The "Mormons," terrified and defenseless, then entered into an agreement to leave the county--one half by the first of January, the other half by the first of April next ensuing. This treaty being made and ratified, the mob dispersed. Again, for a time, the persecuted "Mormons" enjoyed a respite from their persecutions; but not long was the repose permitted them. Some time in the month of October, a meeting was held at Independence, at which it was determined to remove the "Mormons" or die. Inflammatory speeches were made, and one of the speakers swore he would remove the "Mormons" from the county if he had to wade up to his neck in blood. Be it remarked that up to this time, the "Mormons" had faithfully observed the treaty, and were guilty of no offense against the laws of the land, or of society, but were peaceably following the routine of their daily duties. Shortly after the meeting above referred to, another persecution commenced; some of the "Mormons" were shot at, others were whipped, their houses were assailed with brickbats, broken open, and thrown down; their women and children were insulted; and thus for many weeks, without offense, without resistance, by night and by day, were they harassed, insulted, and oppressed. There is a point beyond which endurance ceases to be a virtue. The worm when trampled upon will turn upon its oppressor. A company of about thirty "Mormons" fell in with twice that number of the mob engaged in the destruction of "Mormon" property, when a battle ensued, in which one "Mormon" was killed, and two or three of the mob; acting in concert with the officer who commanded the mob, was Lilburn W. Boggs, Lieutenant-Governor of the state of Missouri. When the noise of the battle was spread abroad, the public mind became much inflamed. The militia collected in arms from all quarters, and in great numbers, inflamed to fury. They demanded that the "Mormons" should surrender up all their arms, and immediately quit the county. Compelled by overpowering numbers, the "Mormons" submitted. They surrendered up fifty-one guns, which have never been returned, or paid for. The next day, parties of the mob went from house to house, {27} threatening women and children with death, if they did not immediately leave their homes. Imagination cannot paint the terror which now pervaded the "Mormon" community. The weather was intensely cold, and women and children abandoned their homes and fled in every direction without sufficient clothing to protect them from the piercing cold. Women gave birth to children in the woods and on the prairies. One hundred and twenty women and children, for the space of ten days, with only three or four men in the company, concealed themselves in the woods in hourly expectation and fear of massacre, until they finally escaped into Clay county. The society of "Mormons" after the above disturbances, removed to the county of Clay, where they were kindly received by the inhabitants, and their wants administered to by their charity. In the meantime the houses of the "Mormons" in the county of Jackson, amounting to about two hundred, were burned down or otherwise destroyed by the mob, as well as much of their crops, furniture, and stock. The damage done to the property of the "Mormons" by the mob in the county of Jackson as above related, as near as they can ascertain, would amount to the sum of one hundred and seventy-five thousand dollars. The number of "Mormons" thus driven from the county of Jackson amounted to about twelve hundred souls. For the property thus destroyed they have never been paid. After the expulsion of the "Mormons" from the county of Jackson as above related, they removed to and settled in the county of Clay. They there purchased out some of the former inhabitants, and entered at the land office wild lands offered for sale by the General Government. The most of them became freeholders, owning each an eighty or more of land. The "Mormons" lived peaceably in the county of Clay for about three years, and all that time increased rapidly in numbers, by emigration, and also in wealth by their industry. After they had resided in that county about three years, the citizens not connected with them began to look upon them with jealousy and alarm. Reports were again put in circulation against them: public meetings were held in the counties of Clay and Jackson, at which violent resolutions were passed against the "Mormons," and rumors of mobs began again to spread alarm among the "Mormons." At this juncture the "Mormons" desirous of avoiding all conflict with their fellow-citizens, and anxious to preserve the peace and harmony of the society around them, as well as their own, deputized a committee of their leading men to make terms of peace with their fellow-citizens of Clay county. An interview took place between them and a committee of citizens, at which it was agreed that {28} the "Mormons" should leave the county of Clay, and that the citizens of Clay county should buy their lands. These terms were complied with. The "Mormons" removed to and settled in the county of Caldwell, and the citizens never paid them value for their lands. Many received nothing at all for their land. The "Mormons," by this removal, sacrificed much both of money and feeling, but the sacrifice was made upon the altar of duty, for the peace of the community. Your Memorialists would beg here to give what they believe a just explanation of the causes of the prejudice and persecution against the "Mormons" related above, and which will follow. That there might have been some unworthy members among them, cannot be denied; but many aver that as a community they were as moral, as upright, and as observant of the laws of the land as any body of people in the world. Why then this prejudice and persecution? An answer they trust will be found in the fact that they were a body of people distinct from their fellow-citizens, in religious opinions, in their habits, and in their associations. They were numerous enough to make the power of their numerical and moral force a matter of anxiety and dread to the political and religious parties by which they were surrounded; which arose not from what the "Mormons" had done, but from the fear of what they might do. In addition, the "Mormons" have purchased of the settlers, or of the Government, or obtained by pre-emption, the best lands in all those regions of the state; and at the times of speculation, the cupidity of many was aroused to possess those lands by driving off the "Mormons," and taking forcible possession, or constraining them to sell, through fear and coercion, at a price merely nominal. After the "Mormons" removed from Clay county, they settled in the county of Caldwell as aforesaid. Your Memorialists do not deem it necessary for their purpose, to detail the history of the progress, the cares, and anxieties of the "Mormons," from the time they settled in Caldwell in the year 1836 until the fall of the year 1838. They would, however, state, that during all that time they deported themselves as good citizens, obeying the laws of the land, and the moral and religious duties enjoined by their faith. That there might have been some faithless among the faithful is possible. They would not deny that there might have been some who were a scandal to their brethren; and what society, they would ask, has not some unworthy members? Where is the sect, where the community, in which there cannot be found some who trample under foot the laws of God and man? They believe the "Mormon" community to have as few such as any other association, religious or political. Within {29} the above period the "Mormons" continued to increase in wealth and numbers, until in the fall of the year 1838 they numbered about fifteen thousand souls. They purchased of the Government, or of the citizens, or held by pre-emption, almost all the lands in the county of Caldwell, and a portion of the lands in Daviess and Carroll. The county of Caldwell was settled almost entirely by "Mormons," and "Mormons" were rapidly filling up the counties of Daviess and Caldwell. When they first commenced settling in those counties, there were but few settlements made there; the lands were wild and uncultivated. In the fall of 1838 large farms had been made, well improved and stocked. Lands had risen in value, and sold for from ten dollars to twenty-five dollars [per acre]. The improvement and settlement had been such that it was a common remark that the county of Caldwell would soon be the wealthiest in the state. Thus stood their affairs in the fall of 1838, when the storm of persecution again raged over the heads of the "Mormons," and the fierce demon of the mob drove them forth houseless and homeless, and penniless, upon the charities of the world, which to them, thank God! have been like angels' visits, but not few, or far between. This last persecution began at an election, which was held in Daviess county on the first Monday of August, 1838. A "Mormon" went to the polls to vote. One of the mob standing by, opposed his voting, contending that a "Mormon" had no more right to vote than a negro; one angry word brought on another, and blows followed. They are, however, happy to state that the "Mormon" was not the aggressor, but was on the defensive: others interfered, not one alone, but many assailed the "Mormon." His brethren, seeing him thus assailed by numbers, rushed to the rescue; then came others of the mob, until finally a general row commenced. The "Mormons" were victorious. The next day, a rumor reached the "Mormons" of Caldwell, that two of their brethren had been killed in this fight, and a refusal had been made to surrender their bodies for burial. Not knowing at the time that this rumor was false, they became much excited, and several of them started for Daviess county, where they arrived next morning, with a view of giving the brethren, whom they supposed to have been killed, a decent interment. Among the citizens this fight produced a great excitement. They held a public meeting and resolved to drive the "Mormons" from the county. Individuals began also to threaten the "Mormons" as a body, and swear that they should leave the county in three days. When the "Mormons" who had gone from Caldwell to Daviess, aforesaid, arrived there, they found this state of excitement to exist. They also heard that a large mob was collecting against them, headed by Adam Black one of the judges of the county court of Daviess county. {30} Under these circumstances, and with a view to allay the excitement, they called on Mr. Black, and inquired of him whether the reports they had heard in relation to him were true. Upon his denying them to be true, they then requested him to give that denial in writing, which he freely did. This writing they published with a view of calming the public mind, and allaying the excitement. Having done this, they rested in quiet for some time after, hoping that their efforts would produce the desired effect. Their surprise can, under these circumstances, be easily imagined, when a short time after, they learned that said Black had gone before Judge King, and made oath that he was forced to sign the instrument, by armed "Mormons," and procured a warrant for the arrest of Joseph Smith, Jun., and Lyman Wight, which was placed in the hands of the sheriff. It was also reported that the said individuals had refused to surrender themselves, and that an armed force was collecting to come and take them. Your Memoralists aver that the sheriff had never made any efforts to serve the writ, and that the said Smith and Wight, so far from making any resistance, did not know that such a writ had been issued, until they learned it first by report as above related. In the meantime the rumor had run over the whole country, that the "Mormons" were compelling individuals to sign certain instruments in writing, and that they were resisting the process of the law. The public mind became much inflamed, and the mob began to collect from all quarters and in large numbers, with pretensions of assisting the sheriff to serve the process; and here let it be observed in passing, that Adam Black had sold the improvement and pre-emption claim on which he then resided, to the "Mormons," received his pay for the same, and that through his instrumentality the "Mormons" were driven off, and he now retains both their money and the improvement. As soon as the above reports reached the ears of the said Smith and Wight, they determined immediately upon the course they ought to pursue, which was to submit to the laws. They both surrendered themselves up to Judge King, underwent a trial, and in the absence of all sufficient testimony they were discharged. They hoped that this voluntary submission of theirs to the law, and their triumphant vindication of the charge, would allay the excitement of the community. But not so; the long-desired opportunity had arrived when the oppression and extermination of the "Mormons" might be made to assume the form of legal proceeding. The mob that had assembled for the pretended purpose of assisting the officers in the execution of process, did not disperse upon the acquittal of Smith and Wight, but continued embodied with the encampments and forms of a military force, and committing depredations upon "Mormon" property. The "Mormons" in this extremity {31} called upon the laws of the land, and the officers of the law, for protection. After much delay, the militia under Generals Atchison, Doniphan, and Parks, were sent to their relief. They arrived on the 13th of September, and encamped between the "Mormons" and the mob. The above officers made no attempt to disperse the mob, excusing themselves by saying, "that their own men had sympathies with the mob." After remaining there for several days, those officers adopted the following expedient of settling the difficulties--they mustered the mob, and enrolled them with their own troops, and then disbanded the whole, with orders to seek their several homes. The officers went home, excepting Parks, who remained for their protection, with his men. The "Mormons" made an agreement with the citizens of Daviess, to buy out their lands and pre-emption rights, and appointed a committee to make the purchase, and to go on buying till they had purchased to the amount of twenty-five thousand dollars. While these purchases were going on, the citizens were heard to say, that as soon as they had sold out to the "Mormons" and received their pay, they would drive the "Mormons" off, and keep both their lands and the money. The mob, when disbanded in Daviess by the generals as aforesaid, instead of repairing to their homes as commanded, proceeded in a body to the adjoining county of Carroll, and encamped around Dewitt, a village built and inhabited by "Mormons;" while thus encamped around Dewitt, they sent to the county of Jackson, and procured a cannon. They invested the place so closely, that no person could leave the town in safety; when they did so, they were fired upon by the mob. The horses of the "Mormons" were stolen, and their cattle killed. The citizens of Dewitt, amounting to about seventy families, were in great extremity, and worn out by want and sickness. In their extremity they made application to Governor Boggs for protection and relief; but no protection, no relief was granted them. When reduced to the last extremity, no alternative was left them, but to seek protection by flight, and the abandonment of their homes. Accordingly, on the evening of the 11th of October, 1838, they retreated from Dewitt, and made their way to the counties of Daviess and Caldwell, leaving many of their effects in the possession of the mob. Your Memorialists will not detail the horrors and sufferings of such a flight, when shared with women and children. They might detail many. One lady, who had given birth to a child just before the flight commenced, died on the road and was buried without a coffin. Many others, sick, worn out, starved, deprived of medical aid, died upon the road. The remnant of "Mormons" from Dewitt arrived in Daviess and Caldwell, and found a short relief and supply of their wants from their friends and brethren there. {32} After the abandonment of Dewitt, and the flight of the "Mormons" from Carroll, one Sashiel Woods addressed the mob, advising them to take their cannon and march to the county of Daviess, and drive the "Mormons" from that county, and seize upon their lands and other property, saying that the "Mormons" could get no benefit of the law, as they had recently seen. They then commenced their march from Carroll to Daviess, carrying with them the cannon which they had received from Jackson. On their way they captured two "Mormons," made them ride on the cannon, and taunted them as they went along, telling them that they were going to drive the "Mormons" from Daviess to Caldwell, and from Caldwell to hell; and that they should find no quarters but at the cannon's mouth. The mob at this time was reported to number about four hundred strong. The "Mormons" in these distresses, in pursuance of the laws of Missouri, made application to Judge King, the circuit judge of that circuit, for protection, and for the aid of the officers of the law to protect them. Judge King, as they have been informed, and believe, gave an order to Major General David R. Atchison to call out the militia to protect the "Mormons" against the fury of the mob. General Atchison thereupon gave orders to Brigadiers Parks and Doniphan. In pursuance of these orders issued as aforesaid, on the 18th of October, 1838, General Doniphan arrived at Far West, a "Mormon" village in the county of Caldwell, with a small company of militia. After he had been at Far West two days, General Doniphan disbanded his company, alleging to the "Mormons," as his reason for so doing, that his company had the same feelings as the mob, and that he could not rely upon them. In a short time General Parks arrived at Far West, and also disbanded his company. At this time the mob was marching from Carroll to Daviess. General Doniphan, while at Far West, directed the "Mormons" to raise a company to protect themselves, telling them that one Cornelius Gilliam was raising a mob to destroy their town, and also advising them to place out guards to watch the motions of the mob. He also directed them to raise a company and send them to Daviess, to aid their brethren there against the mob which was marching down upon them from Carroll. This the "Mormons" did; they mustered a company of about sixty men, who proceeded to Diahman. When General Parks arrived at Far West as aforesaid, and learned that General Doniphan had disbanded his men he expressed great dissatisfaction. The same evening on which General Parks disbanded his company as aforesaid, he proceeded to Diahman, in order to learn what the mob were doing there, and if possible to protect the "Mormons." When General Parks had arrived in Daviess, he found that the mob had commenced its operations there, which was on the 20th of October, 1838. {33} They commenced by burning the house of a man [Don Carlos Smith] who had gone to Tennessee on business, and left his wife at home with two small children. When the house was burned down, the wife and two small children were left in the snow, and she had to walk three miles before she could find a shelter, carrying her two children all that distance, and had to wade Grand River, which was three feet deep. The mob on the same evening burned seven other houses, burning and destroying all the property that they thought proper. The next morning, Colonel Lyman Wight, an officer in the militia, inquired of General Parks, what was to be done, as he now saw the course the mob was determined to pursue. General Parks replied that he (Wight) should take a company of men and give the mob battle, and that he would be responsible for the act, saying that they could have no peace with the mob, until they had given them a scourging. On the next morning, in obedience to this order, David W. Patten was despatched with one hundred men under his command to meet the mob as they were advancing from Carroll, with directions to protect the citizens, and collect and bring into Far West such of the "Mormons" as were scattered through the county, and unprotected, and if the mob interfered, he must fight them. The company under the command of Patten was the same, in part, that had gone from Far West by the order of General Doniphan to protect the citizens of Daviess. As Patten went in the direction of the mob, they fled before him, leaving their cannon, which Patten took possession of. The mob dispersed. Patten with his men then returned to Daviess county. Patten in a few days after returned to Far West. It was now supposed that the difficulties were at an end. But contrary to expectation, on the evening of the 23rd of October, messengers arrived at Far West and informed the citizens that a body of armed men had made their appearance in the south part of the county, and that they were burning houses, destroying property, and threatening the "Mormon" citizens with death, unless they left the county the next morning by 10 o'clock, or renounced their religion. About midnight another messenger arrived with news of the like tenor. Patten collected about sixty men and proceeded to the scene of the disturbance, to protect if possible the lives and property of the "Mormon" citizens. On his arrival at the neighborhood where the first disturbance had commenced, he found that the mob had gone to another neighborhood to prosecute their acts of plunder and outrage. He marched a short distance and unexpectedly came upon the encampment of the mob. The guards of the mob fired upon him and killed one of his men. Patten then charged the mob, and after a few fires, the mob dispersed and fled, but Patten was killed and another of his {34} men. After the fight and dispersion of the mob, Patten's company returned to Far West. The report of the proceedings created much excitement. The community was made to believe that the "Mormons" were in rebellion against the law; whereas the above facts show they were an injured people, standing up in the defense of their persons and their property. At this time the governor of the state issued an order to General Clark to raise several thousand men and march against the "Mormons," and drive them from the state, or "exterminate them." Major-General Lucas and Brigadier-General Wilson collected three or four thousand men; and with this formidable force, commenced their march and arrived at Far West. In their rear marched General Clark with another formidable force. In the meantime the "Mormons" had not heard of these immense preparations, and so far from expecting an armed force under the orders of the state to war against them, were daily expecting a force from the governor to protect their lives and their property from the mob. When this formidable array first made its appearance, intent upon peace, the "Mormons" sent a white flag several miles to meet them, to ascertain the reason why an armed force was marching against them, and what we might expect at their hands. They gave us no satisfaction, but continued marching towards Far West. Immediately on their arrival, a man came bearing a white flag from their camp. He was interrogated about his business; he answered the interrogations, saying they wanted three persons out of Far West, before they massacred the rest. Those persons refused to go, and he returned back to the camp. He was closely followed by General Doniphan and his whole brigade marching to the city of Far West in line of battle. The citizens also of Far West formed a line of battle in full front of Doniphan's army: upon this Doniphan ordered a halt, and then a retreat. Night closed upon both parties without any collision. On the next day, towards evening, the "Mormons" were officially informed that the governor of the state had sent this immense force against them to massacre them, or drive them from the state. As soon as the "Mormons" learned that this order had the sanction of the governor of the state, they determined to make no resistance; to submit themselves to the authorities of the state, how tyrannical and unjust soever the exercise of that authority might be. The commanders of the Missouri militia before Far West sent a messenger into the town, requesting an interview in their camp with five of the principal citizens among the "Mormons," pledging their faith for their safe return on the following morning at eight o'clock. Invited, as they {35} supposed, to propose and receive terms of peace, and under the pledge of a safe conduct, Lyman Wight, George W. Robinson, Joseph Smith, Jun., Parley P. Pratt, and Sidney Rigdon, went towards the camp of the militia. Before they arrived at the camp, they were surrounded by the whole army; and by order of General Lucas put under guard, and marched to the camp, and were told that they were prisoners of war. A court martial was held that night, and they, without being heard, and in the absence of all proof, were condemned to be shot next morning. The execution of this bloody order, was prevented by the manly protest of General Doniphan. He denounced the act as cold blooded murder, and withdrew his brigade. This noble stand taken by General Doniphan, prevented the murder of the prisoners. It is here worthy of note, that seventeen preachers of the gospel were on this court martial, and were in favor of the sentence. The next morning the prisoners were marched under a strong guard to Independence, in Jackson county, and after being detained there for a week, they were marched to Richmond, where General Clark then was with his troops. Here a court of inquiry was held before Judge King; this continued from the 11th until the 28th of November; while the five prisoners were kept in chains, and about fifty other "Mormons," taken at Far West, were penned up in an open, unfinished court house. In this mock court of inquiry the defendants were prevented from giving any testimony on their part, by an armed force at the court house; they were advised by their lawyers not to bring any [witnesses], as they would be in danger of their lives, or be driven out of the county; so there was no testimony examined only against them. In this inquiry a great many questions were asked relative to religious opinions. [3] The conclusion of the court of inquiry was to send the prisoners to jail upon a charge of treason. They do not deem it necessary to detail their sufferings while in prison, the horrors of a prison for four long months, in darkness, in want, alone, and during the cold of winter, can better be conceived than expressed. In the following April the prisoners were sent to the county of Daviess for trial: they were then indicted for treason, and a change of venue was taken to Boone county. The prisoners were sent to the county of Boone, and while on their way made their escape, and fled to the state of Illinois. That they were suffered to escape admits of no doubt. The truth is, the state of Missouri had become ashamed of their proceedings against the "Mormons," and as the best means of getting out of the scrape, gave the prisoners an opportunity to escape. In proof of this, the prisoners have ever since been living publicly in the state of Illinois, {36} and the executive of Missouri has made no demand upon the executive of Illinois. Can it be supposed that the people of Missouri would thus tamely submit to the commission of treason by a portion of their citizens, and make no effort to punish the guilty, when they were thus publicly living in an adjoining state? Is not this passiveness evidence? They knew the "Mormons" were innocent, and the citizens of Missouri wrong? But to return to the operations of General Lucas before Far West: We need only say that the exterminating order of Governor Boggs was carried into full effect. After the above-named individuals were taken prisoners, all the "Mormons" in Far West, about five hundred in number, surrendered up their arms to the militia without any resistance. The "Mormons" now fled in every direction--women and children, through the dead of winter, marked their footsteps with blood, as they fled from the state of Missouri. The orders of the governor were, that they should be driven from the state or destroyed. About fifteen thousand souls, between the sacking of Far West and spring, abandoned their homes, their property, their all, hurried by the terrors of their armed pursuers, in want of every necessary of life, with bleeding hearts sought refuge in the state of Illinois, where they now reside. We cannot trespass upon your time by the relation of cases of individual suffering; they would fill a volume. We forbear for our regard to humanity, to detail the particulars of the conduct of the Missouri militia. We could relate instances of house-burnings, destruction of property, robbings, rapes, and murder, that would shame humanity. One instance as a sample of many scenes which they enacted: Two hundred of the militia came suddenly upon some "Mormon" families emigrating to the state, and then encamped at Haun's mill in Caldwell county. The "Mormon" men and children took refuge in an old log house which had been used as a blacksmith's shop. On seeing the militia approach, the "Mormons" cried for quarters, but in vain; they were instantly fired upon; eighteen fell dead; and their murderers, putting the muzzle of their guns between the logs, fired indiscriminately upon children, upon the dead and dying. One little boy, whose father (Warren Smith) had just been shot dead, cried piteously to the militia to spare his life. The reply was, "Kill him, kill him (with an oath), he is a son of a damned Mormon." At this they shot his head all open, and left him dead by the side of his father. About the same time an old man by the name of McBride, a soldier of the Revolution, came up to them and begged his life; but they hewed him to pieces with an old corn cutter. They then loaded themselves with plunder and departed. Your petitioners have thus given a brief outline of the history of the {37} "Mormon" persecutions in Missouri--all which they can prove to be true, if an opportunity be given them. It will be seen from this their brief statement, that neither the "Mormons" as a body, nor individuals of that body, have been guilty of any offense against the laws of Missouri, or of the United States; but their only offense has been their religious opinion. The above statement will also show, that the "Mormons" on all occasions submitted to the law of the land, and yielded to its authority in every extremity, and at every hazard, at the risk of life and property. The above statement will illustrate another truth; that wherever the "Mormons" made any resistance to the mob, it was in self defense; and for these acts of self defense they always had the authority and sanction of the officers of the law for so doing. Yet they, to the number of about fifteen thousand souls, have been driven from their homes in Missouri. Their property, to the amount of two millions of dollars, has been taken from them, or destroyed. Some of them have been murdered, beaten, bruised, or lamed and have all been driven forth, wandering over the world without homes, without property. But the loss of property does not comprise half their sufferings. They were human beings, possessed of human feelings and human sympathies. Their agony of soul was the bitterest drop in the cup of their sorrows. For these wrongs, the "Mormons" ought to have some redress; yet how and where shall they seek and obtain it? Your constitution guarantees to every citizen, even the humblest, the enjoyment of life, liberty, and property. It promises to all, religious freedom, the right to all to worship God beneath their own vine and fig tree, according to the dictates of their conscience. It guarantees to all the citizens of the several states the right to become citizens of any one of the states, and to enjoy all the rights and immunities of the citizens of the state of his adoption. Yet of all these rights have the "Mormons" been deprived. They have, without a cause, without a trial, been deprived of life, liberty and property. They have been persecuted for their religious opinions. They have been driven from the state of Missouri, at the point of the bayonet, and prevented from enjoying and exercising the rights of citizens of the state of Missouri. It is the theory of our laws, that for the protection of every legal right, there is provided a legal remedy. What, then, we would respectfully ask, is the remedy of the "Mormons?" Shall they apply to the legislature of the state of Missouri for redress? They have done so. They have petitioned, and these petitions have been treated with silence and contempt. Shall they apply to the federal courts? They were, at the time of the injury, citizens of the state of Missouri. Shall they apply to the court of the state of Missouri? Whom {38} shall they sue? The order for their destruction, then extermination, was granted by the executive of the state of Missouri. Is not this a plea of justification for the loss of individuals, done in pursuance of that order? If not, before whom shall the "Mormons" institute a trial? Shall they summon a jury of the individuals who composed the mob? An appeal to them were in vain. They dare not go to Missouri to institute a suit; their lives would be in danger. For ourselves we see no redress, unless it is awarded by the Congress of the United States. And here we make our appeal as _American Citizens_, as _Christians_, and as _Men_--believing that the high sense of justice which exists in your honorable body, will not allow such oppression to be practiced upon any portion of the citizens of this vast republic with impunity; but that some measures which your wisdom may dictate, may be taken, so that the great body of people who have been thus abused, may have redress for the wrongs which they have suffered. And to your decision they look with confidence; hoping it may be such as shall tend to dry up the tear of the widow and orphan, and again place in situations of peace, those who have been driven from their homes, and have had to wade through scenes of sorrow and distress. And your Memoralists, as in duty bound, will ever pray. Footnotes: 1. William Law was born September 8th, 1809, and was converted to the gospel through the preaching of Elder John Taylor and Almon W. Babbitt. He lived in Canada some twenty-five miles south of Toronto, and was now leading a company of saints from Canada to Nauvoo. 2. Concerning the antecedent of James Adams nothing can be learned from our church annals. This is unfortunate, since he was truly a noble character, and remained until his death (1843) a most faithful friend of the Prophet's. In a book of Patriarchal blessings, given by Hyrum Smith, is recorded a blessing upon the head of a James Adams, who in every way would be such a man as the James Adams mentioned in the text--I mean as to age, and character indicated in the blessing. This James Adams of the blessing, and who I am personally convinced was the Prophet's friend of the text, was the son of Parmenio and Chloe Adams, born at Limsbury Township, Hartford county, Connecticut, 24th of January, 1783. He is declared by the Patriarch to be of the tribe of Judah. The blessing was given the 2nd October, 1841. 3. See Vol. III., page 212. {39} CHAPTER III. The Prophet's Efforts at Washington to Obtain Redress of Grievances for the Saints--Affidavits on Missouri Affairs. _Saturday, November 30, 1839_.--Elders Young and George A. Smith went to Brother Isaac Haight's at Moravia. _Sunday, December 1, 1839_.--The High Council at Nauvoo met at Oliver Granger's and voted that Hyrum Smith, George W. Harris, and Oliver Granger, be a committee to send a petition to the legislature to define new boundary lines of the city of Nauvoo, and also of Commerce, and do all other needful acts relative to those cities; that Hyrum Smith furnish the maps and plats for the alteration, and that Seymour Brunson circulate the petition for signatures. Voted that Bishop Edward Partridge publish a piece in the _Times and Seasons_, informing the brethren in the west, that it is improper to remove from the west for the purpose of locating in Kirtland, Ohio, and that those who do thus remove, will be disfellowshiped by the council. _The Prophet's Letter to Hyrum Smith--Reporting State of Affairs at Washington_. Washington City, Corner Missouri And 3rd Sts. December 5th, 1839. Dear Brother Hyrum, President, and to the Honorable High Council of the Church of Jesus Christ of Latter-day Saints--to whom be fellowship, love, and the peace of Almighty God extended, and the prayer of faith forever and ever. Amen. Your fellow laborers, Joseph Smith, Jun., Elias Higbee, and agents as well as the servants that are sent by you, to perform one of the most {40} arduous and responsible duties, and also to labor in the most honorable cause that ever graced the pages of human existence, respectfully show by these lines, that we have taken up our cross thus far, and that we arrived in this city on the morning of the 28th November, and spent the most of that day in looking up a boarding house, which we succeeded in finding. We found as cheap boarding as can be had in this city. On Friday morning, 29th, we proceeded to the house of the President. We found a very large and splendid palace, surrounded with a splendid enclosure, decorated with all the fineries and elegancies of this world. We went to the door and requested to see the President, when we were immediately introduced into an upper apartment, where we met the President, and were introduced into his parlor, where we presented him with our letters of introduction. As soon as he had read one of them, he looked upon us with a half frown, and said, "What can I do? I can do nothing for you! If I do anything, I shall come in contact with the whole state of Missouri." But we were not to be intimidated; and demanded a hearing, and constitutional rights. Before we left him he promised to reconsider what he had said, and observed that he felt to sympathize with us, on account of our sufferings. We have spent the remainder of our time in hunting up the Representatives in order to get our case brought before the House; in giving them letters of introduction, etc., and in getting acquainted. A meeting of the delegation of the state of Illinois was appointed today, to consult for bringing our case before Congress. The gentlemen from Illinois are worthy men, and have treated us with the greatest kindness, and are ready to do all that is in their power; but you are aware, brethren, that they with us have all the prejudices, superstition, and bigotry of an ignorant generation to contend with; nevertheless we believe our case will be brought before the House, and we will leave the event with God; He is our Judge, and the Avenger of our wrongs. For a general thing there is but little solidity and honorable deportment among those who are sent here to represent the people; but a great deal of pomposity and show. We left President Rigdon and others on the road, and received a letter from them this day. They were, at the date of the letter, on the 20th of November, near Washington, in Pennsylvania, expecting to stop a day or two at his brother's on account of his ill health. He has occasionally a chill yet, but his illness is not dangerous. We expect him here soon. We have already commenced forming some very honorable acquaintances, and have thus far been prospered as much as we had anticipated, if not more. We have had a pleasing interview with Judge Young, who {41} proposed to furnish us with expense money. We can draw on him for funds to publish our book, and we want you to raise some more money for us, and deposit it in the Branch Bank in Quincy, to be drawn to the order of Judge Young. Send us the amount of your deposit, taking a receipt of the same. You need not be afraid to do this. We think from the proceeds of the sale of books, we can make it all straight. Do therefore be punctual, as much depends upon it. We cannot accomplish the things for which we were sent without some funds. You very well know, brethren, we were contented to start, trusting in God, with little or nothing. We have met with but one accident since we started. The lock of our trunk was broken off, and Brother Lyman Wight's petition is missing; but we trust there is a copy of it preserved; if there is, you will please forward it immediately, with the name and affidavit to it. For God's sake, brethren, be wide awake, and arm us with all the power possible, for now is the time or never. We want you should get all the influential men you can of that section of country, of Iowa, and of every other quarter, to write letters to the members of Congress, using their influence in our behalf, and to keep their minds constantly upon the subject. Please to forward this to our wives. Yours in the bonds of the Everlasting Covenant, Joseph Smith, Jun., Elias Higbee. P. S.--Congress has been in session for four days, and the House of Representatives is not yet organized, in consequence of some seats being contested in the New Jersey delegation. They have this day succeeded in electing John Q. Adams to the chair _pro tem_.; but whether they will get their Speaker and Clerk chosen is yet unknown, as there is a great deal of wind blown off on the occasion on each day. There is such an itching disposition to display their oratory on the most trivial occasions, and so much etiquette, bowing and scraping, twisting and turning, to make a display of their witticism, that it seems to us rather a display of folly and show, more than substance and gravity, such as becomes a great nation like ours. (However there are some exceptions). A warm feeling has been manifested in the discussion of the House today, and it seems as much confusion as though the nation had already began to be vexed. We came with one of the Missouri members from Wheeling to this place, who was drunk but once, and that however was most of the time; there was but one day but what he could navigate, and that day he was keeled over, so he could eat no dinner. The horses ran away with the stage; they ran about three miles; {42} Brother Joseph climbed out of the stage, got the lines, and stopped the horses, and also saved the life of a lady and child. He was highly commended by the whole company for his great exertions and presence of mind through the whole affair. Elias Higbee jumped out of the stage at a favorable moment, just before they stopped, with a view to assist in stopping them, and was but slightly injured. We were not known to the state company until after our arrival. In our interview with the President, he interrogated us wherein we differed in our religion from the other religions of the day. Brother Joseph said we differed in mode of baptism, and the gift of the Holy Ghost by the laying on of hands. We considered that all other considerations were contained in the gift of the Holy Ghost, and we deemed it unnecessary to make many words in preaching the Gospel to him. Suffice it to say he has got our testimony. We watch the post office, but have received no letters from our sections of the country. Write instantly. Yours with respect, J. S. Jun., E. H. [Sidenote: Affairs in Iowa.] _Tuesday, 3_.--High Council of Iowa met at Elijah Fordham's and voted to come up to the law of tithing, so far as circumstances would permit, for the benefit of the poor, and that Alanson Ripley remove to Iowa; and he was ordained Bishop by the Presidency of the Council. Elder Daniel Avery was instructed to call the Elders together and organize the Elder's Quorum. _Saturday, 7_.--The President of the High Council of Iowa proposed the following questions--Have the brethren a right to exact the payment of debts which were due them from others, and were consecrated to the Bishop in the state of Missouri? Six counselors spoke. The President decided that all such debts ought not to be called for, and that persons making such demands shall be disfellowshiped by the Church; which was approved by the Council. Also that all those who sold goods in Missouri, and were calling for their pay, should be considered as acting in unrighteousness, and ought to be disfellowshiped; {43} as the property of the Saints had been confiscated by Missouri. _Letter of the Prophet and Elias Higbee to the High Council at Nauvoo--Preliminary Hearing of Grievances_. Washington City, Corner Of Missouri And 3rd Sts., December 7th, 1839. _To Seymour Brunson and the Honorable High Council of the Church of Jesus Christ of Latter-day Saints_: Your humble servants, Joseph Smith, Jun., and Elias Higbee, again address you for the purpose of informing you of our proceedings here in relation to our business and prospects of success. We deem it unimportant to say anything in relation to our journey, arrival, and interview with his Excellency, the President of these United States; as they were mentioned in a letter lately addressed to President Hyrum Smith and the High Council. We mentioned in that letter the appointment of a meeting to be held by the Illinois delegation, to consult upon the best measures of getting our business brought before Congress. They met yesterday in one of the committee rooms of the Capitol. All the delegation were present except ex-Governor Reynolds--who is now one of the Representatives in Congress--and on account of whose absence, the meeting was adjourned until today at eleven o'clock; however the subject was partially introduced, and Mr. Robinson took a stand against us, so far as concerned our presenting claims to be liquidated by the United States. We took a stand against him, asserting our constitutional rights. Brother Joseph maintained the ground in argument against him firmly and respectfully, setting forth the injuries that we have received, and the appeals that we have made to the judiciary of Missouri, and also the governor; their refusals from time to time to do us justice; also the impracticability of doing anything in the judiciary courts of Missouri--which tribunal Mr. Robinson thought was the only proper place for our claims; but he finally said it was his first impression on the subject, not having considered the matter, but would take it into further consideration. Judge Young of the Senate made some remarks in our favor, saying he would get the opinion of some of the prominent members of the Senate, who were also lawyers, and would report to us the next meeting. We met this day according to appointment, and very friendly feelings were manifested on the occasion. Our business was taken up, and {44} Judge Young stated that he had asked the opinion of Judge White of Tennessee, of Mr. Wright, and several other members whose names we do not recollect, but were prominent members of the Senate. They all declined giving an opinion at present, as it was a matter that they had not considered sufficiently to decide upon at this time. The meeting, then, after some deliberations, decided in our favor, which decision was that a Memorial and Petition be drawn up in a concise manner, (our Representatives promising so to do), and Judge Young present them to the Senate, that they might thereby refer it to the proper committee, with all the accompanying documents, and order the same to be printed. We want you to assist us now; and also to forward us your certificates, that you hold for your lands in Missouri: your claims to preemption rights, and affidavits to prove that soldiers were quartered on us and in our houses without our consent, or any special act of law for that purpose; contrary to the Constitution of the United States. We think Brother Ripley and others will recollect the circumstances and facts relative to this matter. You will also recollect the circumstances of Brother Joseph and others being refused the privilege of _habeas corpus_ by the authorities of Missouri. These facts must be authenticated by affidavits. Let any particular transaction of the outrages in Missouri that can be sworn to by the sufferers, or those who were eye-witnesses to the facts, be sent, specifying the particulars. Have the evidence _bona fide_ to the point. The House of Representatives is not organized. Much feeling and confusion have prevailed in the House for a few days past. The House succeeded in electing John Q. Adams chairman _pro tem_. on the 5th instant. They have not yet elected their Speaker or Clerk. The Senate can do nothing of consequence until the House is organized; neither can the President's message until then be received. We design taking a paper and forwarding it to you. Your brethren in the bonds of the everlasting covenant, Joseph Smith, Jun., Elias Higbee. [Sidenote: Brigham Young in New York.] Brother Isaac Haight took Elders Young and George A. Smith to Brother Joseph Murdock's, Hamilton, Madison county, New York, where Elder Young preached on Sunday, 8th, and spent the week in preaching, and visiting the brethren. Elder George A. Smith was confined to his room, sick. This day, the High Council of Nauvoo issued an Epistle {45} to the Saints west of Kirtland not to return thither. (See _Times and Seasons_, page 29). [1] Elders Hiram Clark, Alexander Wright, and Samuel Mulliner arrived in Preston from America. Their licenses were mislaid on their journey, and they had some difficulty in making themselves known. {46} Some time this month, Brother Hyrum Smith wrote a long Epistle "To the Saints scattered abroad, Greeting," setting forth his sufferings, etc., in the State of Missouri, and published the same in the _Times and Seasons_, on page 20 and onward. [2] _Sunday, 15_.--President Young preached at Brother Gifford's, in Waterville. The High Council at Nauvoo voted that Bishop Knight provide for the families of Joseph Smith, Jun., Sidney Rigdon, and Orrin Porter Rockwell, during their absence at Washington. Elder James Mulholland, my scribe, having died, it was voted that debts contracted for building his house be settled. Also approved of Brothers Annis, Bozier, and Edmunds building a water mill adjoining the city. _Monday 16_.--President Young returned to Hamilton. _Wednesday, 18_.--Elders Woodruff, John Taylor, and Theodore Turley sailed from New York for England. _Friday, 20_.--President Young went to Eaton, to see his cousins Fitch, Salmon, and Phinehas Brigham. {47} For particulars of our proceedings while at Washington, see my letters and Judge Higbee's to friends at Commerce, or Nauvoo, as the place is now frequently called. _Saturday, 21_.--I arrived in Philadelphia, direct from Washington City, by the railroad, where I spent several days preaching and visiting from house to house, among the brethren and others. _Letter of Hyrum Smith to Parley P. Pratt--On Printing the Book of Mormon in New York_. Nauvoo, Hancock County, Illinois, December 22nd, 1839. Dear Brother Parley:--In consequence of the absence of my brother Joseph, your letter has come into my hands, to which I intend to reply, and give such instructions, and advise you respecting the matters and things of which you write, as I feel led by the Spirit of the Lord [to give]. I was truly glad to hear of the prosperity of the churches in and about the vicinity of New York. Truly these things are pleasing to the Saints, and I presume to none more so than yourself, who was the instrument in the hands of God in planting the standard of truth in those regions, around which so many are now rallying. You express a desire to have the Book of Mormon, etc., printed in New York, etc., etc., and have taken some steps towards accomplishing that object. As respects this matter I would say, that it is one of great importance, and should be properly considered. Not only is the city of New York destitute of this book, but there is truly a famine throughout the Union, and another large edition is certainly required. But at the same time I cannot give any encouragement for the publication of the same, other than at this place, or where it can come out under the immediate inspection of Joseph and his Counselors, so that no one may be chargeable with any mistakes that may occur. I want the books we print here should be a standard to all nations in which they may be printed, and to all tongues into which the same may be translated. Again, as this place is appointed a Stake and a place of gathering for the Saints, I think that every facility should be rendered it, in order that the Saints may be able to accomplish the great works which have to be performed in this generation. I should therefore strongly advise, yea, urge you and all the Elders of Israel, when they meet with those who have means, and a disposition to forward this work, to send them to this place, where they may receive counsel from time to time. If when Brothers Joseph and Rigdon return, we should deem it {48} prudent to avail ourselves of the facilities offered in New York for re-printing the Book of Mormon, it is probable that a delegation will be sent to accomplish that object. In the meantime you will be at liberty to go to Europe, for thereunto are you sent. The above observations will apply to the book of Doctrine and Covenants, Hymn Book, etc., which publications I long to see flowing through the land like a stream, imparting knowledge, intelligence, and joy to all who shall drink at the stream. As to publishing the Book of Mormon in Europe and other nations, I should entirely acquiesce to your proposition. I do not know of any more suitable persons for attending to that business than the Twelve. If it should be deemed wisdom to have the same published in England or elsewhere soon, you will be further advised on the subject, and full powers given you immediately on the return of Joseph, who is at present in the city of Washington, in company with Elder Rigdon and Judge Higbee, endeavoring to get the subject of our late persecutions brought before the councils of the nation. The families of the Twelve are generally well, but not altogether so comfortably situated as I could wish, owing to the poverty of the Church. I think it would be well for those who have means to spare, to forward the same to their families. My love to all the brethren. I am your affectionate brother in the bonds of the covenant, Hyrum Smith. Addressed to Elder P. P. Pratt, New York City. _Monday, 23_.--President Young went to Waterville with Brother Gifford. About this time Brothers Rockwell and Higbee arrived at Philadelphia with my carriage from Washington, where they had been some time, leaving Elder Rigdon there sick, and Dr. Robert E. Foster to take care of him. _Wednesday, 25_.--Elders Wright and Mulliner left Preston for Scotland, and soon commenced preaching and baptising in Paisley and vicinity. President Young went six miles north of Rome [New York] to see Brother Blakesly; returned on the 27th to Waterville, and on the 28th went to Hamilton. _Saturday, 28_.--Heber John, son of Willard and Jennetta Richards, died at Preston, England, aged five months and nine days. He had been sick nine days with the smallpox, and was buried in Elswick Chapel yard. {49} _Sunday, 29_.--The High Council of Nauvoo voted to print ten thousand copies of the hymn-books, and an edition of the Book of Mormon, under the inspection of the First Presidency at Nauvoo, so soon as means can be obtained. [Sidenote: The Prophet in New Jersey.] _Monday, 30_.--About this time I left Philadelphia with Brother Orson Pratt, and visited a branch of the Church in Monmouth county, New Jersey, where I spent several days, and returned to Philadelphia. The High Council of Nauvoo voted that a committee be appointed to transact the business relating to the request of the brethren at Washington as follows--Alanson Ripley, in Iowa; Seymour Brunson and Charles C. Rich, at Quincy; Zenas H. Gurley, at Macomb; and that President Hyrum Smith, and Bishops Edward Partridge and Vinson Knight give the committee their instructions. _Wednesday, January 1, 1840_.--George A. Smith (who had partially recovered from his illness) and Elder Brigham Young left Hamilton. The brethren helped them on their way, and gave them considerable clothing. _Thursday, 2_.--Brother James Gifford brought them to Utica. As more positive and official testimony was wanted by the authorities at Washington, many of the brethren made affidavits concerning their sufferings in, and expulsion from, Missouri, a few of which I will insert in my history: _Affidavit of Simeon Carter on his Sufferings in Missouri_. I, Simeon Carter, certify that I have been a resident of the state of Missouri for six years and upwards, and that I have suffered many things by a lawless mob; both myself and my family have been driven from place to place, and suffered the loss of much property, and finally were expelled from the state. I further certify, that I belong to the Church of the Latter-day Saints, commonly called "Mormons." And I certify that in the year eighteen hundred and thirty-eight, both I and my people suffered much, by the people of the state of Missouri. And I further certify, that in this same year, in the month of November, between the first and sixth, we were surrounded by a soldiery of the state of {50} Missouri, in the city of Far West, in Caldwell county, both myself and many of my "Mormon" brethren, and were compelled by the soldiery--which were armed with all the implements of war to shed blood--under a public declaration for our entire extermination, to sign away our all, our property, personal and real estate, and to leave the state of Missouri immediately. I certify that I had at that time one hundred and sixty-two acres of land, the same which I held the certificate for. I further certify that I was obliged to give up my duplicates to help me to a small sum to carry me out of the state. I further certify not. Simeon Carter. Territory of Iowa, Lee County. Sworn to and subscribed before me, a justice of the peace for said county, this and day of January, 1840. D. W. Kilbourn, J. P. _Letter of Hyrum Smith to the Prophet and Judge Higbee_. Nauvoo. Hancock County, Illinois, January 3rd, 1840. _To President Joseph Smith, Jun., and Judge Higbee_: Dear Brethren:--It is with feelings of no ordinary kind, that I write you at this time, in answer to the letters with which we were favored. Your letters were truly interesting, and were read with great interest by the brethren here, as well as myself. We were truly glad to hear of your safe arrival in the city of Washington, your interview with His Excellency the President, and the steps you have since taken for the furtherance of the object you have undertaken to accomplish, and for which you have left the endearments of home, and the society of your friends. The mission on which you are engaged is certainly an important one, and one which every Saint of God, as well as everyone whose breast beats high with those patriotic feelings which purchased our national freedom, must take a deep interest in. And although there may be many who do not value your labors--their sectarian prejudices being greater than their love for truth and the Constitution of our country; yet there are many who will undoubtedly appreciate your services, and will feel it a pleasure to assist you all that they possibly can. Conscious of the righteousness of your cause--having the prayer of the Saints, (amongst whom are many who have shared with you the trials, persecutions, and imprisonments which have been heaped upon the Saints in Missouri), and having the approval of heaven, I would say, go on, dear brethren, in the name of the Lord; and while you are pleading the cause of the widow and the fatherless, may {51} He who has promised to be a father to the fatherless and a husband to the widow, bless you in your undertakings, and arm you with sufficient strength for the herculean task in which you are engaged. Your exertions will be seconded by the brethren in this region, who are disposed to do all they possibly can. I had just got ready to start for Springfield when I received your letter. I no sooner read it than I abandoned the idea of going there. I then made exertion to obtain funds for you in this place; but not being able to get any, and hearing that there were brethren in Quincy lately from New York, I started off the following day and succeeded in obtaining from Brother Herringshaw three hundred dollars, which I deposited with Messrs. Holmes & Co., merchants in Quincy, subject to the order of Judge Young. The reason why I deposited it with them was in consequence of the banks not doing any business and refusing to take deposits, etc. I hope that we shall be able to raise you some more soon. Brother William Law has promised to let us have one hundred dollars as soon as he gets a remittance from the east, which he expects daily. We have not been able to get much on the city lots since you left; not more than enough to pay some wages for surveying, and a few debts. Brother Lyman Wight returned the subscription paper a few days ago, stating that he had not collected anything since you left. In consequence of my health, which has been poor, and the coldness of the weather, I have not been able to attend to it myself. I hardly think we shall be able to raise the one thousand dollars for Mr. William White by the time he will expect it. Elder Granger is yet in Commerce, not being able to move in consequence of the low stage of water in the Ohio river. I received a letter lately from Parley P. Pratt, stating that he was in the City of New York, and had published another edition of his book, and wanted permission to print an edition of the Book of Mormon and Doctrine and Covenants, with a periodical similar to the _Times and Seasons_, stating that there were men who had means, that would assist in these things. He likewise wanted to get the privilege for the Twelve to print the Book of Mormon in Europe. I wrote in reply, that if there were any of the brethren disposed to aid, and had means to spare for such purposes, to send them to this place, so that not only this place might be benefitted, but that the books might come out under your immediate inspection. I am afraid some have been induced to tarry and assist Parley in these undertakings; and had made arrangements with Elder Granger to assist in liquidating the New York debts. I want a letter from you, Brother Joseph, as soon as possible, giving me all the instructions you think necessary. I feel the burden in your absence is great. Father expresses a great desire to go to Kirtland, {52} along with Brother Granger, who has promised to pay his and mother's expenses; would you think it advisable for them to go or not? The High Council met a few days ago, and took your second letter into consideration, and passed some resolutions on the subject; appointed committees to get certificates for land, and to get all other information they could. Some have gone to Quincy, and others to different places. We shall forward from time to time the information you desire. You will receive enclosed in this a number of duplicates for land from Bishop Partridge and others. The Mississippi is frozen up. The weather is very cold, and a great quantity of snow is on the ground, and has been for some time. Your family is in tolerable good health, excepting one or two having the chills occasionally. Bishop Knight desires me to inform you, that Brothers Granger and Haws have driven into Commerce a large number of hogs. They are now engaged in slaughtering them. I think there will be a good deal of trade carried on in this line another year. You may expect to hear from us soon again. I sent you a copy of the deposit I made in Holmes & Co., which I hope you will receive safe. I am very affectionately, Hyrum Smith. P. S.--We have concluded not to send any duplicates in this letter. The packages of duplicates will be directed to Judge Higbee, thinking they will come more safe to his address. _Friday, 3_.--Elders Brigham Young and George A. Smith went from Utica to Albany, on the railway, and put up at the Railroad House. _Affidavit of William F. Cahoon--Missouri Wrongs_. I hereby certify that in the year 1838 I was residing in Daviess county, Missouri, and while from home I was taken prisoner in Far West by the militia, and kept under guard for six or eight days, in which time I was forced to sign a deed of trust, after which I was permitted to return home to my family in Daviess county, and found them surrounded by an armed force, with the rest of my neighbors, who were much frightened. The order from the militia was to leave the county within ten days, in which time my house was broken open, and many goods taken out by the militia. We were not permitted to go from place to place without a pass from the general, and on leaving the county, I received a pass as follows: "I permit William F. Cahoon to pass from Daviess to Caldwell county, {53} and there remain during the winter, and thence to pass out of the state of Missouri. "Signed November 10th, 1838. "Reeves, a Brigadier-General." During this time both myself and my family suffered much on account of cold and hunger because we were not permitted to go outside of the guard to obtain wood and provision; and according to orders of the militia, in the spring following, I took my family and left the state with the loss of much property. William F. Cahoon. Territory of Iowa, Lee county, subscribed and sworn before D. W. Kilbourn, J. P. _Letter of C. Adams to the Prophet--Cause of the Saints before the Illinois Legislature_. Springfield, 4th January, 1840. Respected Sir.--I had the gratification of the receipt of yours of the 16th of December, which gave me pleasure to learn that your prospects were, at that early period, in a measure flattering. I also saw yours of the 19th December to Mr. Weber. We are now consulting and feeling the pulsations relative to your case being brought before the legislature, now in session, by a series of resolutions, instructing our senators, and requesting our representatives to urge relief in your case. What will be done, remains yet uncertain; still it is my strongest impression, it will be found prudent to get the matter before our legislature, for their action thereon. I am happy to learn that all our delegation are friendly to your intended application for relief in some shape; and it strikes me that the views of the President at this period may be the best, and perhaps the only way that relief could at this time be obtained; and in that event, be no injury to a future application to be restored to all your rights, when prejudice shall in a measure have subsided and the true state of the matter be more readily received, even by those whose prejudices may have closed the avenues to reason and justice in a matter identified with the odium so commonly attached to the sound of "Mormons." This odium will naturally wear off when they have time to learn that "Mormons" are neither anthropophagi or cannibals. Your friends are generally well. I am, etc., C. Adams. To Joseph Smith, Jun. [Sidenote: Law Suits to be Abandoned] {54} _Saturday, 4_.--The High Council at Montrose voted to utterly discard the practice of suing brethren at the law, and that such as do it, shall be disfellowshiped by this branch of the Church; that Abraham O. Smoot ordain Daniel Avery President of the Elders' Quorum; and that the sixth instant be devoted to taking affidavits concerning Missouri. Elder Young found the brethren in Albany; went to Troy, and Lansingburg, where he heard Elder Phinehas Richards preach. _Sunday, 5_.--Elder Young preached at Lansingburg, and returned to Troy and held a meeting with the brethren. _Monday, 6_.--Elder Young returned to Albany. _Extract from Elder Orson Pratt's Letter to his wife--Reporting Movements of the Brethren in the Eastern States_. January 6th, 1840. I am well and hearty. After mailing the last letter to you in Pennsylvania, I went to Philadelphia on Saturday, the 21st of December; there I found President Joseph Smith, Jun.; he had just arrived from Washington City, where he had been about three weeks. Four or five days after, Judge Higbee, with Porter Rockwell, came to Philadelphia; they are well. I wrote to Parley P. Pratt to come and see President Smith; he did so, and probably will go to Washington with him in a few days. I stayed with Brother Smith, in Philadelphia, about eight days; we then took the railroad and went some 35 or 40 miles, to a large branch of the Church in Monmouth county, New Jersey, which numbers ninety members; there I left him [President Smith] on New Year's day, and came to New York, where I am at present. Elder Benjamin Winchester had, when I left Philadelphia, baptized forty-five in that city, and several more had given in their names for baptism, and scores believing. I preached in Chester county, Pennsylvania, about two weeks, and I think I may safely say there are hundreds believing. The work is prospering throughout all this region. Elders Taylor, Woodruff, and Turley sailed for Liverpool, December 18th, while I was in Pennsylvania. None of the rest of the Twelve have yet arrived. Parley P. Pratt has another book printed, larger than the Voice of Warning, entitled "The Millennium and other Poems," and a piece on the "Eternal Duration of Matter." [3] {55} _Letter from John B. Weber to the Prophet--On Supplementing the Latter's Effort to Obtain Redreses from Congress_. Springfield, January 6, 1840. Gentlemen:--Your letter of the 19th ult. came to hand ten days after date, immediately after which I called upon many of the prominent members of the Democratic party, with a view to unite them in their influence in your behalf; all of whom expressed a willingness to aid in bringing about justice. But I regret to inform you that but few have exhibited that energy in the matter which might reasonably be expected from all lovers of liberty and advocates of equal rights. Your energetic friends were first of the opinion that an effort ought to be made by our legislature to memorialize our representatives in {56} Congress, to use all honorable means to accomplish your desires; but after holding a consultation it was believed that such a course would create a party strife here, and consequently operate against you in Congress. Therefore it was agreed that as many as had friends in Congress should write to them immediately, desiring their aid in your behalf. If convenient you will please write again. Any information respecting your mission will be thankfully received, and made known to your people here. Very respectfully yours, John B. Weber. To the Rev. Joseph Smith and his Associates. _Affidavit of John M. Burk--Missouri Outrages_. I hereby certify that General John Clark and his Aid, on their arrival at Far West in Caldwell county, Missouri, came to my tavern stand, and without my leave, pitched their marquees in my yard and did take my wood and hay to furnish the same, and did bring their horses in also, and without my leave, took hay for them, and did take possession of my house, and used it for a council house, and did place a strong guard around it, so as to hinder any person from going in or out, and I myself was not permitted to go in and out; for all this I have received no remuneration, and was not even permitted to pass out of town to water travelers' horses without a permit. The above took place in the first part of November, 1838. I also certify that Caleb Baldwin, Lyman Wight, Hyrum Smith, Joseph Smith, Jun., and Mr. Alexander McRae, in Clay county, Missouri, did apply for a writ of _habeas corpus_ and did not get it. John M. Burk. Sworn before D. W. Kilbourn, J. P. _Affidavit of John Lowry--Ditto_. I certify that I saw General John Clark and his Aid, on their arrival at Far West, Caldwell county, Missouri, in the yard of John M. Burk, and gave orders to their waiters to pitch their marquees in his yard, and to take of his wood for fire. I also saw Captain Samuel Bogart, with his men, come near my dwelling, and did pitch their camp, and took my house logs without my leave, and did burn them. I also saw him with the horse of Joseph Smith, Jun., in his possession. John Lowry. Sworn before D. W. Kilbourn, J. P. _Affidavit of Jedediah Owen--Ditto_. To whom it may concern--This is to certify, that on the day following {57} on which the troops arrived at Far West, that two men of said troops came to my house, broke open my trunk, and took therefrom both money and clothing, and also a number of papers, among which were deeds and notes, and also a number of cooking utensils, and in consequence of the cruel and inhuman treatment which I and others have received from those troops, we are reduced to a state of almost absolute starvation; and Daniel Avery and myself were appointed as a committee to go out and beg corn and meal, or anything we might obtain, that would render assistance or relieve us in our suffering condition. Jedediah Owen. Sworn before D. W. Kilbourn, J. P. _Affidavit of T. Alvord--Ditto_. I removed my family from the state of Michigan to Clay county, Missouri, in the year 1835, where I lived in peace with the people, on my own land, eighteen months or more, when the people began to be excited in consequence of the emigration of our people to that county. The excitement became so great that I was obliged to sell my place at half price, and removed to the county of Caldwell, where I purchased me a farm, and settled my family, and made a good improvement, and was in a good situation to support my family, and there lived in peace with the people until the summer and fall of 1838, when the mob began to rise, and we were obliged to fly to arms in self defense; but notwithstanding our exertion, they murdered and massacred many of our people. We applied to the governor for assistance, and his reply to us was, "If you have got into a scrape with the mob, you must fight it out yourselves, for I cannot help you." The mob still increased, until I was obliged to remove my family to Far West, and there remained, surrounded with mobs of murderers, until General Clark arrived with his army, with the governor's exterminating order. Then we were all taken prisoners; our arms taken away; they then treated with all the cruelty they were masters of, and took possession of whatever they pleased, burnt timber, and laid waste town and country. I heard General Clark say that he would execute the Governor's order; "but [said he] notwithstanding, I will vary so much as to give some lenity for the removal of this people, and you must leave the state immediately, for you need not expect to raise another crop here." Those who were not taken to prison, were permitted to return to their homes to make preparations to leave the state. Finding I had no safety for myself and family in Missouri, I fled to Illinois for safety. T. Alvord. Sworn to before D. W. Kilbourn, J. P. {58} _Tuesday, January 7_.--Elder Young took stage for Richmond, Massachusetts. _Affidavit of William Hawk--Missouri Affairs_. Montrose, Lee County, Iowa, January 7, 1840. I hereby certify, that some time in the month of October, 1838, an armed force collected in the county of Carroll, near De Witt, and in open daylight, drove a man by the name of Humphrey out of his house, and set fire to it, and burnt it to ashes, and then sent an express ordering all the "Mormons" to leave the place as soon as the next day. The next day they sent another express ordering them to leave in six hours, or they would be massacred upon the ground. They also fired their guns at different persons traveling the road near the town. The "Mormons" were at length compelled to leave their possessions, and all removed to Caldwell, consisting of seventy and perhaps one hundred families, many of whom were in want of the sustenance of life, sick, and some died upon the way. About two weeks after this, another armed force invaded Far West, took my gun, and compelled me to sign away my property, both real and personal, and leave the state forthwith. William Hawk. Sworn to before D. W. Kilbourn. J. P. _Affidavit of Timothy B. Clark--Ditto_. Montrose, Lee County, Iowa Territory, January 7, 1840. This is to certify that I was at work on my farm on the last of October, 1838, when an armed company under General Lucas, came and took myself and my three sons prisoners, and threw down my fences, and opened my gates, and left them open, and left my crops to be destroyed, and while I was a prisoner, they declared that they had made clean work in destroying the crops as they passed through the country, and they took from me two yoke of oxen, and three horses and two wagons, and compelled me and my sons to drive them loaded with produce of my own farm, to supply their army. I had in possession at the time, four hundred and eighty acres of land, and rising of a hundred acres improved, with a small orchard and nursery, the necessary buildings of a farm, etc.; and in consequence of my imprisonment my fences remained down, and most of my crops were destroyed; and further this deponent saith not. Timothy B. Clark. Sworn to before D. W. Kilbourn, J. P. _Affidavit of Urban V. Stewart--Ditto_. Montrose, Lee County, Iowa Territory, January 7, 1840. This is to certify that about the middle of October, I was driven, by {59} the threats of the Daviess county armed force, to leave my possessions, consisting of preemption right to a quarter section of land with thirty acres under improvement, and a good house. I went to Di-Ahman and remained until about the 1st of November, when I was driven from there by an armed force under General Wilson. I then went to Far West. While at Ondi-Ahman the armed force took from me one cow and calf, and a yoke of oxen, one horse and five sheep; they also took from me fifteen hogs. While at Far West, they took two cows belonging to me, and I saw the soldiery killing the live stock of the inhabitants without leave or remuneration, and burning building timbers, fences, etc. Urban V. Stewart. Sworn to before D. W. Kilbourn, J. P. _Affidavit of John Smith--Ditto_. Lee County, Iowa Territory. This day personally appeared before me, D. W. Kilbourn, an acting Justice of the Peace in and for said county, John Smith, and after having been duly sworn, desposeth and saith, "That in the months of October and November, 1838, I resided in the town of Adam-ondi-Ahman. Daviess county, Missouri, and whilst being peaceably engaged in the ordinary vocations of life, that in the early part of November my house was entered by a body of armed men painted after the manner or customs of the Indians of North America, and proceeded to search my house for fire arms, stating that they understood the Mormons knew how to hide their guns, and in their search of a bed in which lay an aged, sick female, they threw [her] to and fro in a very rough manner, without regard to humanity or decency. Finding no arms, they went off without further violence. "Shortly after this above described outrage, there was a number of armed men, say about twenty, rode into my yard and inquired for horses which they said they had lost, and stated, under confirmation of an oath, that they would have the heads of twenty 'Mormons,' if they did not find their horses. These last were painted in like manner as the first. These transactions took place when the citizens of the village and its vicinity were engaged in a peaceable manner in the ordinary pursuits of life." This deponent further saith, "That the mob took possession of a store of dry goods belonging to the Church of Latter-day Saints, over which they placed a guard. I went into the store to get some articles to distribute to the suffering poor, and the officer who had the charge of the store ordered me out peremptorily, stating it was too cold to wait on me, that I must come the next morning; and returning the next morning, I found the store almost entirely stripped of its contents. {60} Thereupon we as a Church were ordered to depart the county and state, under the pains and penalty of death or a total extermination of our society. Having no alternative, (having my wagon stolen), I was compelled to abandon my property, except a few movables which I got off with in the best way that I could, and on receiving a permit or pass which is hereto appended. I then proceeded to depart the state. "'I permit John Smith to remove from Daviess to Caldwell county, there remain during the winter, or remove out of the state unmolested. "'Daviess county, November 9th, 1838. "R. Wilson, Brigadier-General. By F. G. Cochnu.' "I accordingly left the state in the month of February following in a destitute condition." John Smith. Sworn to before D. W. Kilbourn, J. P. _Affidavit of Samuel Smith--Ditto_. Montrose, Lee County, Iowa, January 7, 1840. I do hereby certify, that I, Samuel Smith, made an improvement and obtained a preemption right upon one hundred and sixty acres of land in Daviess county, Missouri, in 1837. On the first of November, 1838, I was compelled to leave the county, by order of General Wilson, in ten days. They took without my consent, two horses, which have never been returned, nor remunerated for; also destroyed my crop of corn, drove off four head of cattle. Samuel Smith. Sworn to before D. W. Kilbourn, J. P. _Affidavit of Daniel Avery--Ditto_. Lee County, Iowa Territory, March 5th, 1840. [4] I, Daniel Avery, do hereby certify that the following scenes transpired in the state of Missouri to my personal knowledge--First, in the year 1838, some time in the fall, I was called on by the martial law of the state of Missouri, to aid and assist to rescue women and children from the hands of a mob, from the waters of Grand river, whose husbands and fathers had been driven off. We found the house invested by the mob, some of whom were in the house threatening the lives of the women and children, if they did not leave their property and effects immediately and follow their husbands and fathers. One family lost a {61} child while in this situation, for the want of care; the women being compelled, by these monsters, to provide and cook them food. This company of the mob was commanded by James Weldin. I also saw about seventy families driven from De Witt by a mob commanded by Sashiel Wood. I helped to bury one woman the first night, who had been confined in childbed a night or two before, and could not endure the sufferings. The next scene I saw I was peaceably traveling the road; a man by the name of Patrick O'Banion was shot dead at my feet. We advanced a little further, when two men were killed and several wounded. I afterwards learned that this gang of mobbers was commanded by Samuel Bogart. In consequence of being pursued out of the state, by this lawless mob, I was not an eye witness to the many thousand wicked acts committed by the Governor's exterminating militia. Daniel Avery. Sworn to before D. W. Kilbourn, J. P. _Wednesday, March 11_. _Affidavit of James Powell--Ditto_. Illinois, Adams County, March 11, 1840. I, James Powell, do certify, that I was a citizen of the state of Missouri in 1838. I solemnly declare that while I was peaceably traveling to one of my nearest neighbors, I was assaulted by a company of men, to the number of five--Autherston Wrathey, John Gardner, Philomen Ellis, Jesse Clark, and Ariel Sanders. First they threw a stone and hit me between the shoulders, which very much disabled me; they then shot at me, but did not hit me. One of them then struck me with his gun, and broke my skull about six inches--a part of my brain ran out. I have had fourteen pieces of bone taken out of my skull. My system is so reduced that I have not done a day's work since. I know no reason why they should have done [this act], as I did not belong to the Mormon Church, neither had I ever heard one preach. In this situation I was forced to leave the state forthwith. I was carried three days without having my head dressed. When I arrived at Huntsville, Doctor Head offered me assistance. I refer to him for further testimony. James Powell. Attest, John Smith. We certify that the foregoing affidavit of James Powell's is true and correct, as we stood by and saw it with our eyes. We also heard them {62} say they would kill the Mormons, if they did not clear out. We carried the wounded man in our wagon, till he was out of reach of the mob. Peter Wimmer, Susan Wimmer, Ellen Wimmer. Sworn to before William Oglesby, J. P. _Affidavit of John Smith--Ditto_. Illinois, Columbus, Adams County, March 11, 1840. I, John Smith, certify that I was a resident in the state of Missouri in 1838, when I was driven from my house, and a pre-emption right, and forbid to stay in the state, [the mob] threatening me if I did not go forthwith. I took my family and pursued my journey one hundred miles. In consequence of cold, snow, water and ice at the inclement season in which I was driven, I fell sick, and for four weeks I was unable to travel; during which time I was threatened daily; yet I was so sick it was considered by many that I could not live, and was compelled to start when I was not able to sit up through the day. I landed in Illinois; the long and fatiguing journey, lying out in the cold, open air, proved too much for my companion; it threw her into a violent fever, with which she died. Many others in the company took sick and died with the same hard fare. John Smith. Sworn to before William Oglesby, J. P. _Affidavit of Smith Humphrey--Ditto_. Illinois, Adams County, March 16, 1840. I, Smith Humphrey, certify that I was a citizen of Missouri in eighteen hundred and thirty-eight; and some time in the month of October, of the same year, I was fallen upon by a mob commanded by Hyrum Standley. He took my goods out of my house; and said Standley set fire to my house, and burnt it before my eyes, and ordered me to leave the place forthwith. I removed from De Witt to Caldwell county, where I was again assailed by Governor Bogg's exterminating militia. They took me prisoner, and robbed my wagon of four hundred dollars in cash, and one thousand dollars' worth of goods, and drove me out of the state. Smith Humphrey. Sworn to before C. M. Woods, Clerk of Circuit Court. _Affidavit of Henry Root--Ditto_. Quincy, Illinois, 16th March, 1840. This is to certify that I, Henry Root, am, and was a citizen of {63} De Witt, Carroll county, Missouri, at the time of the persecutions (known by the name of the "Mormon War") commenced and terminated between the citizens of said state of Missouri and the Mormons; that in the fall of 1838, in the month of September, a mob (under no regular authority) headed by William W. Austin, Sen., consisting of from one hundred to one hundred and fifty men, came into De Witt and ordered the Mormons to leave that place within ten days from that time; that if they did not leave, they would be driven from there by force. The Mormons did not leave; the appointed time came, and the mob came, armed and equipped for war. The Mormon citizens petitioned to the governor of the state, but no relief came. They sent to the general of the brigade [in that locality], who ordered the militia to repair to De Witt to disperse the mob. On the arrival of the militia, Brigadier-General Parks told me the Mormons had better leave their property and go off, as his men were prejudiced against them, and he could do them no good, nor relieve them. With that the Mormons left. Henry Root. Sworn to before C. M. Woods, Clerk of Circuit Court, Adams county, Illinois. _Affidavit of Joseph Clark--Ditto_. Quincy, Illinois, March 16, 1840. I, Joseph Clark, certify that I was a citizen of the state of Missouri in 1838; and when peaceably traveling the highway, I was shot at twice by Governor Boggs' exterminating militia, commanded by Major-General John B. Clark. Joseph Clark. Sworn to before C. M. Woods, Clerk of Circuit Court, Adams County Illinois. _Affidavit of Thomas D. Casper--Ditto_. Quincy, Illinois, March 16th, 1840. This is to certify that I, Thomas D. Casper, was a resident of the state of Missouri in the year 1838. I was not a member of the Church of Mormons or Latter-day Saints; but witnessed the following acts of distress: As I was on business, I inquired for Perry Moppin, and learned that he, with Samuel Snowden, Esq., had gone after Mr. Wilson, a Mormon, and had threatened and sworn to take his life if he did not tell his name; and they swore they had the tool to take his life if he had not told them his name. Further they agreed that the Mormons should leave the country of Missouri except they would deny the faith, or their religion. And I {64} heard Anthony McCustian say that he would head a mob in any case, to prevent the lawyers from attending to any case of their (the Mormons') grievances; and he was a postmaster. And I saw two men that said they had been at Haun's mill at the murder; and one by the name of White, and the other Moppin stated that he had slain three Mormons. And I, Thomas D. Casper, witnessed other things too tedious to mention; and solemnly swear, before God and men, that what is here written is a true statement of facts relative to the suffering of the Mormons in the state of Missouri. Thomas D. Casper. _Affidavit of Jesse W. Johnston--Ditto_. Quincy, Illinois, March 16, 1840. I, Jesse W. Johnston, certify that the following circumstances took place in the State of Missouri, while I was a resident of that state, viz.: I was taken prisoner by Governor Boggs' exterminating militia. I saw one man killed belonging to the Mormon Church, and was forced by them to take corn out of the fields of the Mormon Church without leave. This was in the fall of 1838. Jesse W. Johnston. Sworn to before C. M. Woods, Clerk of the Circuit Court, Adams County, Illinois. _Affidavit of Owen Cole--Ditto_. Quincy, Illinois, March 17, 1840. This is to certify that I, Owen Cole, was a resident of Caldwell county, state of Missouri, and while residing at my dwelling house, the militia under Governor Boggs, and by his orders, plundered my house, and shot me through my thigh. My damage sustained by the militia, by being driven from the state, besides my wound, was five hundred dollars. The militia men were quartered on the lands of the people called Mormons, contrary to the laws and Constitution of the state. I hereby certify this to be a true statement. Owen Cole. Sworn to before C. M. Woods, Clerk Circuit Court. _Affidavit of Ezekiel Maginn--Ditto_. Quincy, Illinois, March 17, 1840. I, Ezekiel Maginn, certify that I was a citizen of the state of Missouri in the year 1838, and was an eye witness to the following facts--First, I saw the militia, called for by Governor Boggs' exterminating order, enter the house of Lyman Wight, and take from it a bed and bedding, {65} pillows, and dishes, personally known to me to be his property. Ezekiel Maginn. Sworn to before C. M. Woods, Clerk Circuit Court, Adams County. _Affidavit of Addison Green--Ditto_. Quincy, March 17, 1840. I, Addison Green, do certify that in the month of October, one thousand eight hundred and thirty-eight, when I was peaceably walking the highroad in Ray county, state of Missouri, I was molested and taken prisoner by ten armed men, who took from me one double-barrel fowling piece and equipage, threatening to blow out my brains and swore that if I was a Mormon they would hang me without further ceremony. They had previously been to my lodging and taken my horse, saddle, and bridle. All was then taken into the woods about one mile to Bogart's camp. I was kept a prisoner until the next morning, when I was let go; but have not obtained any part of my property, which was worth about one hundred and fifty dollars. A. Green. Sworn to before John H. Holton, notary public. _Affidavit of John P. Greene--Ditto_. I, John P. Greene, was in company with several of my neighbors walking the road in peace, when one of our company, a young man, by name of O'Banion, was shot down at my side, being shot by a company of mobbers; and soon after this we were fired upon again, and two more were killed and several others wounded. This was about the 25th day of October, one thousand eight hundred and thirty-eight, in the state of Missouri, and I do hereby certify the above to be true according to the best of my knowledge. John P. Greene Sworn to before John H. Holton, notary public. _Affidavit of Asahel A. Lathrop--Ditto_. This is to certify that I, Asahel A. Lathrop, was a citizen of the state of Missouri, at the time the difficulty originated between the people called Mormons and the [other] inhabitants of the aforesaid state, and herein give a statement of the transactions that came under my observation, according to the best of my recollection. I settled in Missouri in the summer of 1838, in Caldwell county, where I purchased land and erected buildings. The said land I now have a deed of; and in the fall I purchased a claim on what is called the East Fork of Grand River, together with a large stock of cattle and {66} horses, sheep and hogs; it being some sixty miles from the aforesaid county where I first located; and moved on to the latter place, supposing that I was at peace with all men; but I found by sad experience that I was surrounded by enemies; for in the fall of 1838, whilst at home with my family, I was notified by a man by the name of James Welden, that the people of Livingston county, had met at the house of one Doctor William P. Thompson, then living in the attached part of said county, for the purpose of entering into measures respecting the people called Mormons; and the same Welden was a member of the same, and also the aforesaid William P. Thompson was a justice of the peace; and they all jointly agreed to drive every Mormon from the state; and notified me that I must leave immediately, or I would be in danger of losing my life. All this time some of my family were sick; but after listening to the entreaties of my wife to flee for safety, I committed them into the hands of God and left them, it being on Monday morning; and in a short time after I left, there came some ten or fifteen men to my house, and took possession of the same, and compelled my wife to cook for them, and also made free to take such things as they saw fit; and whilst in this situation, my child died, which I have no reason to doubt was for the want of care; which, owing to the abuse she received, and being deprived of rendering that care she would, had she been otherwise situated. My boy was buried by the mob, my wife not being able to pay the last respects to her child. I went from my home into Daviess county and applied to Austin A. King and General Atchison for advice, as they were acting officers in the state of Missouri. There were men called out to go and liberate my family, which I had been absent from some ten or fifteen days; and on my return I found the remainder of my family confined to their beds, not being able the one to assist the other, and my house guarded by an armed force. I was compelled to remove my family in this situation, on a bed to a place of safety. This, together with all the trouble, and for the want of care, was the cause of the death of the residue of my family, as I have no doubt; which consisted of a wife and two more children; as they died a few days after their arrival at my friend's. Such was my situation, that I was obliged to assist in making their coffins. I will give the names of some of the men that have driven me from my house and abused my family; those that I found at my house on my return were Samuel Law, Calvin Hatfield, Stanley Hatfield, Andy Hatfield; and those that were leading men were James Welden, Doctor William P. Thompson, a justice of the peace, and William Cochran, and many others, the names I do not recollect. {67} I have also seen men abused in various ways; and that whilst they were considered prisoners; such as the mob cocking their guns and swearing that they would shoot, with their guns to their face, and the officers of the militia, so called, standing by without uttering a word; and in these councils they have said if a Missourian should kill a Mormon he should draw a pension, same as a soldier of the Revolution. I was also compelled to give up my gun, and the terms were, I was to leave the aforesaid state of Missouri, or be exterminated. My property is yet remaining in said state, whilst I am deprived of the control of the same. Written this 17th day of March, 1840. Asahel A. Lathrop. Sworn to before D. W. Kilburn, J. P., Lee county, Iowa Territory. _Affidavit of Burr Riggs_. I, Burr Riggs, of the town of Quincy, and state of Illinois, do hereby certify that in the year 1836, when moving to the state of Missouri, with my family and others, we were met in Ray county, in said state, by a mob of one hundred and fourteen armed men, who commanded us not to proceed any further, but to return, or they would take our lives; and the leader stepped forward at the same time, and cocked his piece. We turned round with our team; and the mob followed us about six miles and left us. Some time after this I moved to Caldwell county, in said state, and purchased about two hundred acres of land, and a village lot, on which I erected a dwelling house, staked, and commenced improving my land, and had, at the time I was driven away, about forty acres of corn, vegetables, etc.; and in the year 1838, in the month of November, was compelled to leave my house and possessions in consequence of Governor Boggs' exterminating order, without means sufficient to bear my expense out of the state. Given under my hand at Quincy, Illinois, 17th March, 1840. Burr Riggs. Sworn to before C. M. Woods, Clerk of the Circuit Court, Adams county, Illinois. _Affidavit of Simons P. Curtis_. I, Simons P. Curtis, a resident of Quincy, Adams county, Illinois, certify that in the year 1838, I was a citizen of Caldwell county, Missouri, residing in the city of Far West. Also that I went in search of {68} a lost steer; and passing by Captain Bogart's camp, while he was guarding the city, I saw the hide and feet of said steer, which I knew to be mine; the flesh of which I suppose they applied to their own use. I also certify that Wiley E. Williams, one of the Governor's aids, who was gunkeeper, caused me to pay thirty-seven and a half cents to him. I also paid twenty-five cents to a justice of the peace to qualify me to testify that the gun was mine. The said Wiley E. Williams is said to be the one that carried the story to Governor Boggs, which story was the cause of the exterminating order being issued, as stated by the Governor in said order. Simons P. Curtis. Sworn to before C. M. Woods, Clerk Circuit Court, Adams County, Illinois. _Affidavit of Elisha H. Groves_. I, Elisha H. Groves, of the town of Quincy, and state of Illinois, upon oath say, that I was a resident of Daviess county, in the state of Missouri, and that on the 16th day of November, in the year of our Lord, 1838, Judge Vinson Smith and others came to my house and ordered myself and family, Levi Taylor, David Osborn and others, to leave our possessions which we had bought of Government and paid our money for the same, saying we must within three days leave the county or they would take our lives, for there was no law to save us after that time. In consequence of those proceedings, together with Governor Boggs' exterminating order, we were compelled to leave the state of Missouri. Furthermore this deponent saith not. Given under my hand at Quincy, the 17th day of March, A. D. 1840. Elisha H. Groves. Sworn to before C. M. Woods, Clerk Circuit Court. _Affidavit of Jacob Foutz_. Quincy, Illinois, March 17, A. D. 1840. This is to certify that I was a citizen, resident of Caldwell county, Missouri, at the time Governor Boggs' exterminating order was issued; and that I was quartered on by the mob militia, without my leave or consent at different times, and at one time by William Mann, Hiram Cumstock, and brother, who professed to be the captain; also Robert White; and that I was at the murder at Haun's mill, and was wounded; and that I was driven from the state, to my inconvenience, and {69} deprived of my freedom, as well as to my loss of at least four hundred dollars. Jacob Foutz. Sworn to before C. M. Woods, Clerk Circuit Court. _Affidavit of Frederick G. Williams_. I do certify that I was a resident of Caldwell county, in the State of Missouri, in the year of our Lord 1838, and owned land to a considerable amount, building lots, etc., in the village of Far West; and in consequence of mobocracy, together with Governor Boggs' exterminating order, was compelled to leave the state under great sacrifice of real and personal property, which has reduced and left myself and family in a state of poverty, with a delicate state of health, in an advanced stage of life. Furthermore this deponent saith not. Given under my hand at Quincy, Illinois, March 17, 1840. Frederick G. Williams. Sworn to before C. M. Woods, Clerk Adams county, Illinois. _Statement of James Sloan_. James Sloan made affidavit at Quincy, that the officers of the militia under the exterminating order of Governor Boggs in Missouri in 1838, took possession, carried off and destroyed a store of goods, of several hundred dollars' value, belonging to the people called "Mormons," in Daviess county; that his life was threatened, his property taken, and he was obliged to flee the state with his family, greatly to his disadvantage. _Affidavit of David Shumaker_. Quincy, Illinois, Adams County, March 18, 1840. I, Jacob Shumaker, do certify that I went back to the state of Missouri about the first of October last, with the calculation to live with my family, but finding it impossible, as the mob, say to the amount of twenty or thirty of them, surrounded my house, and whilst they were quarreling about me, what they should do, and in what way they should dispose of me, I crept out of the back window and made my escape; and leaving my family to their most scandalous abuses; my wife and oldest daughter barely escaping from their unholy designs. I was thus a second time obliged to leave the state, or remain at the risk of my life. The former alternative I chose. My loss sustained by the above-mentioned abuses was not less than three hundred dollars. A lot of land containing forty acres, for which I paid four dollars per acre, situated in Caldwell county, was unjustly and unlawfully taken {70} from me, and is still retained by some person or persons to me unknown. I hereby certify that the above is a true statement. Jacob Shumaker. Sworn to before C. M. Woods. _Affidavit of Levi Richards_. I, Levi Richards, a resident of Quincy, Adams county Illinois, practitioner of medicine, certify that in the year one thousand eight hundred and thirty-eight, I was a citizen of Far West, Caldwell county, Missouri, and that in the fall of said year, I saw the city invaded by a numerous armed soldiery, who compelled its inhabitants to surrender, give up their firearms, and submit to their dictation. They then set a strong guard around the city, thereby preventing egress or ingress, without special permission. Then they collected the citizens together upon the public square, formed around them a strong guard of soldiers, and then at the mouths of their rifles, compelled them to sign what was termed a deed of trust, thereby depriving them of all their property and civil rights. This occupied several days of most inclement weather, when they were brought to the same order by General Clark, and I judge some forty or fifty were made special prisoners by him. At this time he delivered his speech to the "Mormons," which has been published, and which is substantially correct. I was compelled by a company of men armed with rifles, to leave my house, and go to captain Bogart's camp, (he commanded, as I understood, a part of the guard which surrounded the city,) upon an indirect charge or insinuation; was detained a prisoner two days, examined, and liberated. I then asked the clerk of the company, who had been my keeper, the following questions, which he readily answered: Were those men who massacred the "Mormons" at Haun's mill, out under the Governor's order, or were they mobbers? A. Mobbers. Are Captain Cornelius Gilliam and his company out by legal authority, or are they mobbers? A. Mobbers. Where are those mobbers now? A. They have joined the army. This company [Gilliam's] at the surrender of Far West were painted like Indians. The army wore a badge of red (blood). I saw a large amount of lumber and timber destroyed, and used for fuel by the soldiers. The destruction of cattle, hogs, etc., seemed to be their sport, as their camp and the fields testified when they withdrew. An excellent gun was taken from me, which I have never seen or heard of since. A {71} gun that was left in my care was taken at the same time, which I afterwards found with Wiley E. Williams of Richmond, (reputed one of the Governor's aids,) to obtain which I had to prove property, affirm before a magistrate and pay said Williams fifty cents. I was called to extract lead, dress the wounds, etc., for several persons (Saints) who were shot in the above siege, two of whom died. Immediately previous to the above transactions, and for a long time before, the citizens of Caldwell, and particularly Far West, were called upon to watch for mobs by day and guard against them by night, till it became a burden almost intolerable. Levi Richards. Sworn to before C. M. Woods. Clerk Circuit Court, Adams county, Illinois _Affidavit of Gibson Gates_. I, Gibson Gates, do hereby certify that I was residing in Jackson county, Missouri, in the fall of the year, 1833, and had been for the space of about one year. I was at a meeting one day for worship, when a man by the name of Masters came to us, stating that he was sent by the mob to inform us that if we would forsake our religion, they were willing to be our brethren and fight for us; "but if not," said he, "our young men are ready, and we can scarce constrain them from falling upon you and cutting you to pieces." Soon after this there came a large company of men, armed, to my place, and with much threatening and profane words, ordered me to be gone by the next day, or they would kill me and my family; in consequence of which threatening, we quit our house in the month of November, leaving most of our effects; suffering very much with cold, fatigue and hunger, we took [set out] on the prairie, and went southward twenty miles or more, where we stayed a few weeks. But still being threatened by the mob, we removed to Clay county, where we lived in peace until the fall of 1838, when a mob arose against the people of the Church of Latter-day Saints, when we were again obliged to leave our home, and seek safety in another place for a few weeks. When we returned our house had been broken open, and the lock of a trunk broken open, and the most valuable contents thereof taken away; the most of our bedding and furniture was either stolen or destroyed; and we were then ordered to leave the state. Gibson Gates. Sworn to before David W. Kilbourn, J P. _Affidavit of David Pettigrew_. This is to certify, that I, David Pettigrew, was a citizen of Jackson county, Missouri, and owned a good farm, lying on the Blue river, six miles west of Independence, and lived in peace with the inhabitants until the summer and fall of 1833, when the inhabitants began to {72} threaten us with destruction. I was at work in my field, and a man by the name of Allen, and others with him, came along and cried out, "Mr. Pettigrew, you are at work as though you were determined to stay here, but we are determined that you shall leave the county immediately." I replied that I was a free born citizen of the United States, and had done harm to no man. "I therefore claim protection by the law of the land," and that the law and the Constitution of the land would not suffer them to commit so horrid a crime. They then replied that "the old law and Constitution is worn out, and we are about to make a new one." I was at a meeting where we had met for prayer, and a man by the name of Masters came and desired an interview with us; he then stated that he was sent by the mob to inform us, that if we would forsake our "Mormon" and Prophet religion, and become of their religion, they, the mob, would be our brothers, and would fight for us; "but if you will not, we are ready and will drive you from the county." A few days after this, a large mob came to my house, commanded by General Moses Wilson, Hugh Braziel and Lewis Franklin, and broke down my door, and burst into my house, armed with guns, clubs and knives; some of them were painted red and black. This was in the night, and my family was much frightened. They threatened me with immediate death if I did not leave the place. After much abuse they left us for the night, but in a few days they returned and drove me and my family into the street, not suffering us to take anything with us. I saw that we must go or die; we went south to Van Buren county, in company with eighty or ninety others. In a short time after, I returned to my farm and found my house plundered, my grain and crop, stock, and all my farm and farming tools laid waste and destroyed; and shortly after my house was burned to ashes. I called on Esquire Western, of Independence, and inquired of him if he could inform me what all this mobbing and riot meant, informing him of the destruction and plundering of my house; to which he gave me no satisfaction, but insulted me and treated me roughly. Governor Boggs lived in the county, and I have seen him passing through among us in our great distress, and gave no attention to our distresses. He was then Lieutenant-Governor of the state. On my return to my family in Van Buren county, I was much abused by a man by the name of Brady; he said he would kill me if I ever attempted to go to my farm, or if he saw me passing that way again. I returned to my family, and in a few days after, a company of men came where we lived and said they would spill my blood if I did not leave the place immediately. The leaders of this company were John Cornet, Thomas Langley, and Hezekiah Warden; they lived in Jackson county. {73} This was in the cold winter, and our sufferings were great. I fled across the Missouri river to Clay county, where I lived three years; in which time I often heard Judge Cameron and others say, that "you Mormons cannot get your rights in any of the courts of the upper country;" and I had not the privilege of voting as a free citizen. I moved to Caldwell county, bought land and opened a good farm, and lived in peace until the summer and fall of 1838, when mobs arose in the counties round about, and I with the rest was obliged to take up arms in self defense; for the cry was, that mob law should prevail, if we stood against them, until the army came and took us all prisoners of war. I with the rest was obliged to sign a deed of trust at the point of the sword, I with sixty others was selected out and marched to Richmond, in Ray county, by the command of General Clark, where they kept us a number of weeks, pretending to try us as treasoners and murderers. At length I obtained my liberty, and returned to my family in Caldwell county: and I found that there was no safety there, for there was no law, but all a scene of robbing, and plundering, and stealing. They were about to take me again, and I was obliged to leave my family and flee to Illinois. In about two months my family arrived, having suffered much abuse and loss of health and property. Soon after the arrival of my family my son, a young man, died; and I attribute his death to the cruel barbarity of the mob of Missouri, he being a prisoner among them, and having suffered much because of them. My father was a soldier, and served in the Revolutionary War, under the great Washington, but I have not had protection on my own lands; and I have not been permitted to see my farm in Jackson county, Missouri, in seven years. Soldiers were stationed or quartered in different parts of Far West; and they treated us roughly, threatening to shoot us, and making use of anything they pleased, such as burning house, timber, and rails, and garden fences, and stealing and plundering what they pleased. When I was at Richmond, a prisoner before Judge King, we sent for many witnesses; and when they came, they were taken and cast into Prison with us, and we were not permitted to have any witnesses. The day I came out of prison, they compelled me to sign a writing which was not true or remain in prison. David Pettigrew. Sworn to before D. W. Kilbourn, J. P. [Sidenote: Comment of the Prophet on the Foregoing Affidavits.] Thus I have given a few of the multitude of affidavits which might be given to substantiate the facts of our persecutions and deaths in Missouri. When the brethren left Missouri, {74} they were poor, having been plundered of everything valued by mobs. Much of the plundering was done under the eye of the government officers, according to the foregoing affidavits; and all by the sanction of the state of Missouri, as the acts of her legislature testify. [5] The Saints, being so numerous, were obliged to scatter over the state of Illinois and different states to get bread and clothing--so that but few accounts against Missouri could be collected without unreasonable exertions. About 491 individuals gave in their claims against Missouri, which I presented to Congress--amounting to about $1,381,044.00; leaving a multitude more of similar bills hereafter to be presented, which, if not settled immediately, will ere long amount to a handsome sum, increasing by compound interest. Footnotes: 1. This epistle is of interest as showing the spirit of the Church government at that time, (1839) and the recognition of the rights of individuals. For these reasons it is quoted here: _To the Saints scattered abroad, in the region westward from Kirtland, Ohio_: Beloved Brethren:--Feeling that it is our duty, as the servants of God, to instruct the Saints from time to time, in those things which to us appear to be wise and proper--therefore we freely give you a few words of advice at this time. We have hear it rumored abroad, that some at least, and probably many, are making their calculations to remove back to Kirtland next season. Now brethren, this being the case, we advise you to abandon such an idea; yea, we warn you, in the name of the Lord, not to remove back there, unless you are counseled to do so by the First Presidency, and the High Council of Nauvoo. We do not wish by this to take your agency from you; but we feel to be plain, and pointed in our advice for we wish to do our duty, that your sins may not be found in our skirts. All persons are entitled to their agency, for God has so ordained it. He has constituted mankind moral agents, and given them power to choose good or evil; to seek after that which is good, by pursuing the pathway of holiness in this life, which brings peace of mind, and joy in the Holy Ghost here, and a fulness of joy and happiness at His right hand hereafter; or to pursue an evil course, going on in sin and rebellion against God, thereby bringing condemnation to their souls in this world, and an eternal loss in the world to come. Since the God of heaven has left these things optional with every individual, we do not wish to deprive them of it. We only wish to act the part of a faithful watchman, agreeably to the word of the Lord to Ezekiel the prophet, (Ezekiel 33 chap. 2, 3, 4, 5, verses,) and leave it for others to do as seemeth them good. Now for persons to do things, merely because they are advised to do them, and yet murmur all the time they are doing them, is of no use at all; they might as well not do them. There are those who profess to be Saints who are too apt to murmur, and find fault, when any advice is given, which comes in opposition to their feelings, even when they, themselves, ask for counsel; much more so when counsel is given unasked for, which does not agree with their notion of things; but brethren, we hope for better things from the most of you; we trust that you desire counsel, from time to time, and that you will cheerfully conform to it, whenever your receive it from a proper source. It is very probable, that it may be considered wisdom for some of us, [i. e. at Nauvoo], and perhaps others, to move back to Kirtland, to attend to important business there: but notwithstanding that, after what we have written, should any be so unwise to move back there, without being first counseled so to do, their conduct will be highly disapprobated. Done by order and vote of the First Presidency and High Council for the Church of Jesus Christ of Latter-day Saints, at Nauvoo, December 8, 1839. H.G. Sherwood, Clerk _Times and Seasons_, Vol. 1, p. 29. 2. This communication of Hyrum Smith's adds nothing to his very elaborate statement of the wrongs suffered by himself and the Saints in Missouri already published in Volume III, pp. 403-424, except his testimony to the truth of the Book of Mormon; and as he was one of the Eight Witnesses to the fact of the existence of the Nephite plates from which the record was translated, the paragraphs relating to that testimony are give here: "Having given my testimony to the world of the truth of the Book of Mormon, the renewal of the everlasting covenant, and the establishment of the kingdom of heaven, in the last days; and having been brought into great afflictions and distresses for the same, I thought that it might be strengthening to my beloved brethren, to give them a short account of my sufferings, for the truth's sake, and the state of my mind and feelings, while under circumstances of the most trying and afflicting nature. * * * * I had been abused and thrust into a dungeon, and confined for months on account of my faith, and the testimony of Jesus Christ. However I thank God that I felt a determination to die, rather than deny then things which my eyes have seen, which my hands had handled, and which I had borne testimony to, [all in plain allusion to his testimony to the existence of the plates from which the Book of Mormon was translated] wherever my lot had been cast; and I can assure my beloved brethren that I was enabled to bear as strong a testimony, when nothing but death presented itself, as I ever did I my life. My confidence in God, was likewise unshaken. I knew that He who suffered me, along with my brethren, to be thus tried, that He could and that He would deliver us out of the hands of our enemies; and in His own due time He did so, for which I desire to bless and praise His holy name."--_Times and Seasons_, Vol. 1, pp. 20 and 23. 3. This treatise on the "Regeneration and Eternal Duration of Matter," was written by Elder Pratt while in Columbia prison, Missouri. He explains that it "was more calculated to comfort and console myself and friends when death stared me in the face, than as an argumentative or philosophical production." This article has for some time been out of print, yet it has much that is instructive in it. The author states as a basic principle in his treatise the following: "Matter and spirit are the two great principles of all existence. Everything animate and inanimate is composed of one or the other, or both of these eternal principles. I say eternal, because the elements are as durable as the quickening power which exists in them. Matter and spirit are of equal duration; both are self-existent,--they never began to exist, and they never can be annihilated. * * * * Matter as well as spirit is eternal, uncreated, self existing. However infinite the variety of its changes, forms and shapes;--however vast and varying the parts it has to act in the great theater of the universe;--whatever sphere its several parts may be destined to fill in the boundless organization of infinite wisdom, yet it is there, durable at the throne of Jehovah. And eternity is inscribed in indelible characters on every particle. Revolution may succeed revolution;--vegetation may bloom and flourish, generation upon generation may pass away and others still succeed--empires may fall to ruin, and moulder to the dust and be forgotten--the marble monuments of antiquity may crumble to atoms and mingle in the common ruin--the mightiest works of art, with all their glory, may sink in oblivion and be remembered no more--worlds may startle from their orbits, and hurling from their spheres, run lawless on each other in conceivable confusion--element may war with element in awful majesty, while thunders roll from sky to sky, and arrows of lightning break the mountains asunder--scatter the rocks like hailstones--set worlds on fire, and melt the elements with fervent heat, and yet not one grain can be lost--not one particle can be annihilated. All these revolutions and convulsions of nature will only serve to refine, purify, and finally restore and renew the elements upon which they act. And like the sunshine after a storm, or like gold seven times tried in the fire, they will shine forth with additional luster as they roll in their eternal spheres, in their glory, in the midst of the power of God." On this theory of the indestructibility of matter the author proceeds to consider the reality of the resurrection from the dead and the future life of man in a sentient, tangible existence. "The resurrection of the body is a complete restoration and reorganization of the physical system of man; * * * * the elements of which his body is composed are eternal in their duration; * * * * they form the tabernacle--the everlasting habitation of that spirit which animated them in this life; * * * * the spirits and bodies of men are of equal importance and destined to form an eternal and inseparable union with each other." 4. This affidavit, it will be observed, was given some time after the others of this group, and appears in the Ms. of the Prophet's History under date of March the 5th, but it is brought forward here, with all those that follow in this chapter, that it may appear in connection with the others of its kind. 5. That is to say, the legislature had appropriated two hundred thousand dollars to meet the expenses of the mob-militia in unlawfully dispossessing the Saints of their lands and other property, and then expelling them from the state. While on the other hand, it refused to give any consideration worthy of the name to the petition of the Saints for redress of their grievances; and so far was the legislature from giving the Saints any assurance of re-instatement in the rightful possession of their lands and other property and maintaining them in peaceful possession of them, that it finally refused even to investigate the justice of their claims. Under these circumstances the Prophet is undoubtedly justified in using the language of the text. (See Vol. III, chaps. xv, xvi.) {75} CHAPTER IV. Departure of the Prophet from Washington--Labors of Elias Higbee Before the Senate Judiciary Committee--Report of the Committee. _Wednesday, 8_.--The High Council at Nauvoo voted to loan all the moneys possible for the relief of the poor Saints. [Sidenote: Ministry of Brigham Young and Geo. A. Smith at Richmond, New York.] This evening President Young preached at a school house in the south west part of Richmond, [1] when the people present commenced making a noise and disturbing the meeting, and when President Young was reproving them for their disgraceful conduct, some of those present fired lucifer matches. President Young rebuked them severely, and taught them better manners, and proposed to send them some Indians from the West to civilize them. _Thursday, 9_.--About this time I returned to Philadelphia, where I continued to preach and visit for a little season. George A. Smith preached at Richmond this evening. His health is still very poor, and he is almost blind. President Young also was very feeble. While they were opening the meeting, some one threw a quantity of brimstone in the fire, which nearly suffocated them. As soon as the fumes of brimstone would permit, Brother Smith told them he thought he should be in no danger of catching the itch in Massachusetts, for the smell of brimstone indicated that it was thoroughly cured. _Sunday, 12_.--Elders Young and Smith held a meeting {76} at William Pierson's, Richmond. After preaching, Elder Smith had a severe shake of the ague, which lasted some hours. The weather was extremely cold, but by the kind attention of Mr. Pierson's family, and William Richards, he was in some measure relieved of his ague before he left Richmond. President Young wore a cradle bed quilt from Far West to Richmond, where Rhoda Richards lined Doctor Richard's old worn out plaid cloak with President Young's quilt, with flannel between, which made him very comfortable. _Monday, 13_.--Elders Wilford Woodruff, John Taylor, and Theodore Turley arrived at Preston, England. _Tuesday, 14_.--About this time Elder Rigdon and Doctor Foster arrived at Philadelphia. [Sidenote: Appointments in the British Mission.] _Friday, 17_.--A special council was held at the house of Elder Willard Richards, in Preston, Joseph Fielding, president, Theodore Turley, scribe. Present, Wilford Woodruff, John Taylor, Hiram Clark, and Willard Richards. Council decided that Elders Woodruff and Turley should go to the Staffordshire potteries; Elders Taylor and Fielding, to Liverpool; Elder Clark, to Manchester, with Elder William Clayton; and Elder Willard Richards to go where the Spirit directs; that the Elders of the council communicate with the presidency at Preston once a month; and Elder Richards write to Brothers Alexander Wright and Samuel Mulliner in Scotland, and hold no general conference until more of the Twelve arrive. Elders Brigham Young and George A. Smith went to Canaan, Connecticut, with Edwin D. Pierson, Elder Smith shaking very severely with the ague in the evening. _Saturday, 18_.--Elders Woodruff and Turley started for the Potteries. _Sunday 19_.--The High Council at Nauvoo voted to donate a city lot to Brother James Hendrix, who was shot in Missouri; also voted to build him a house; also donated a house and lot to Father Joseph Knight. {77} Elder Brigham Young preached at Sheffield mills, where he stayed till the twenty-sixth. _Wednesday, 22_.--Elders Fielding and Taylor went to Liverpool and commenced their mission. _Saturday, 25_.--About this time I visited the Saints at Brandywine, where I spent some days, and returned to Philadelphia. _Monday, 27_.--Brothers Gibson Smith and Peter French conveyed Elders Brigham Young and George A. Smith to New Haven, where they tarried until the 31st. About the last of this month, I left Philadelphia for Washington, in company with Brothers Rockwell, Higbee, and Doctor Foster, traveling by railroad, having sold my carriage, and having left Elder Rigdon sick in Philadelphia. _Friday, 31_.--Elders Brigham Young and George A. Smith took steamboat from New Haven for New York City. When within eighteen miles of the city, they took the stage, and arrived at their destination about ten o'clock at night. When they alighted from the carriage they had no funds to pay their fare, and Elder Young asked Captain Stone to pay their bill, fifty cents, which he very readily did; and they found Elder Parley P. Pratt's house in about five minutes, where they stayed Saturday, February 1st. _Sunday, February 2_.--Elders Brigham Young and George A. Smith preached in the Columbia Hall. Elder Young preached every evening during the week, till Saturday, three times in the Columbia Hall; by which he injured himself so much, that he was not able to dress himself for four or five days. On Monday George A. Smith went to Philadelphia. _Thursday, 6_.--I had previously preached in Washington, and one of my sermons I find reported in synopsis, by a member of Congress; which I will insert entire. {78} _Mathew S. Davis' Description of the Prophet, and a Report of his Washington Discourse_. Washington, 6th February, 1840. My Dear Mary:--I went last evening to hear "Joe Smith," the celebrated Mormon, expound his doctrine. I, with several others, had a desire to understand his tenets as explained by himself. He is not an educated man: but he is a plain, sensible, strong minded man. Everything he says, is said in a manner to leave an impression that he is sincere. There is no levity, no fanaticism, no want of dignity in his deportment. He is apparently from forty to forty-five years of age, rather above the middle stature, and what you ladies would call a very good looking man. In his garb there are no peculiarities; his dress being that of a plain, unpretending citizen. He is by profession a farmer, but is evidently well read. He commenced by saying, that he knew the prejudices which were abroad in the world against him, but requested us to pay no respect to the rumors which were in circulation respecting him or his doctrines. He was accompanied by three or four of his followers. He said, "I state to you our belief, so far as time will permit." "I believe," said he, "that there is a God, possessing all the attributes ascribed to Him by all Christians of all denominations; that He reigns over all things in heaven and on earth, and that all are subject to His power." He then spoke rationally of the attributes of Divinity, such as foreknowledge, mercy &c., &c. He then took up the Bible. "I believe," said he, "in this sacred volume. In it the 'Mormon' faith is to be found. We teach nothing but what the Bible teaches. We believe nothing, but what is to be found in this book. I believe in the fall of man, as recorded in the Bible; I believe that God foreknew everything, but did not foreordain everything; I deny that foreordain and foreknow is the same thing. He foreordained the fall of man; but all merciful as He is, He foreordained at the same time, a plan of redemption for all mankind. I believe in the Divinity of Jesus Christ, and that He died for the sins of all men, who in Adam had fallen." He then entered into some details, the result of which tended to show his total unbelief of what is termed _original sin_. He believes that it is washed away by the blood of Christ, and that it no longer exists. As a necessary consequence, he believes that we are all born pure and undefiled. That _all_ children dying at an early age (say _eight_ years) not knowing good from evil, were incapable of sinning; and that all such assuredly go to heaven. "I believe," said he, "that a man is a moral, responsible, free agent; that although it was foreordained he should fall, and be redeemed, yet after the redemption it was not foreordained that he should again sin. In the Bible a rule of conduct is laid down for him; in the Old and {79} Testaments the law by which he is to be governed, may be found. If he violates that law, he is to be punished for the deeds done in the body." I believe that God is eternal. That He had no beginning, and can have no end. Eternity means that which is without beginning or end. I believe that the _soul_ is eternal; and had no beginning; it can have no end. Here he entered into some explanations, which were so brief that I could not perfectly comprehend him. But the idea seemed to be that the soul of man, the spirit, had existed from eternity in the bosom of Divinity; and so far as he was intelligible to me, must ultimately return from whence it came. He said very little of rewards and punishments; but one conclusion, from what he did say, was irresistible--he contended throughout, that everything which had a _beginning_ must have an _ending_; and consequently if the punishment of man _commenced_ in the next world, it must, according to his logic and belief have an _end_. During the whole of his address, and it occupied more than two hours, there was no opinion or belief that he expressed, that was calculated, in the slightest degree, to impair the morals of society, or in any manner to degrade and brutalize the human species. There was much in his precepts, if they were followed, that would soften the asperities of man towards man, and that would tend to make him a more rational being than he is generally found to be. There was no violence, no fury, no denunciation. His religion appears to be the religion of meekness, lowliness, and mild persuasion. Towards the close of his address, he remarked that he had been represented as pretending to be a Savior, a worker of miracles, etc. All this was false. He made no such pretensions. He was but a man, he said; a plain, untutored man; seeking what he should do to be saved. He performed no miracles. He did not pretend to possess any such power. He closed by referring to the Mormon Bible, which he said, contained nothing inconsistent or conflicting with the Christian Bible, and he again repeated that all who would follow the precepts of the Bible, whether Mormon or not, would assuredly be saved. Throughout his whole address, he displayed strongly a spirit of charity and forbearance. The Mormon Bible, he said, was communicated to him, _direct from heaven_. If there was such a thing on earth, as the author of it, then he (Smith) was the author; but the idea that he wished to impress was, that he had penned it as dictated by God. I have taken some pains to explain this man's belief, as he himself explained it. I have done so because it might satisfy your curiosity, and might be interesting to you, and some of your friends. _I have changed my opinion of the Mormons_. They are an injured and much-abused people. Of matters of _faith_, you know I express no opinion. I have {80} only room to add--let William, if you cannot do it, acknowledge the receipt of this, with the enclosure. Remember me to Sarah and the boys. Kiss the dear baby for me. Affectionately your husband, M. L. Davis. P. S.--I omitted to say, he does not believe in infant baptism, _sprinkling_, but in _immersion_, after _eight_ years of age. To Mrs. Mathew L. Davis, 107 Henry Street, New York. [Sidenote: The Prophet's Interview with Van Buren and Calhoun.] During my stay I had an interview with Martin Van Buren, the President, who treated me very insolently, and it was with great reluctance he listened to our message, which, when he had heard, he said: "_Gentlemen, your cause is just, but I can do nothing for you_;" and "_If I take up for you I shall lose the vote of Missouri_." His whole course went to show that he was an office-seeker, that self-aggrandizement was his ruling passion, and that justice and righteousness were no part of his composition. I found him such a man as I could not conscientiously support at the head of our noble Republic. I also had an interview with Mr. John C. Calhoun, whose conduct towards me very ill became his station. I became satisfied there was little use for me to tarry, to press the just claims of the Saints on the consideration of the President or Congress, and stayed but a few days, taking passage in company with Porter Rockwell and Dr. Foster on the railroad and stages back to Dayton, Ohio. _Friday, 7_.--High Council at Montrose voted to disfellowship all brethren who should persist in keeping tippling shops in that branch of the Church. _Sunday, 16_.--Elder Brigham Young tarried at Elder Parley P. Pratt's, 58 Mott Street, N. Y., and Elder Heber C. Kimball arrived there this morning. _Thursday, 20_.--Judge Higbee I left at Washington, and he wrote me as follows: {81} _Elias Higbee's Letter to the Prophet, Reporting Progress of the Cause of the Saints Before the Senate Committee_. Washington City, Feb. 20th, 1840. Dear Brother:--I have just returned from the Committee Room, wherein I spoke about one hour and a half. There were but three of the committee present, for which I am very sorry. I think they will be obliged to acknowledge the justice of our cause. They paid good attention; and I think my remarks were well received. It was a special meeting appointed to hear me by my request. The Missouri Senators and Representatives were invited to attend. Dr. Linn, and Mr. Jamieson attended, and God gave me courage, so that I was not intimidated by them. Dr. Linn, I thought, felt a little uneasy at times; but manifested a much better spirit afterwards than Mr. Jamieson. I told them first, that I represented a suffering people, who had been deprived, together with myself, of their rights in Missouri; who numbered something like fifteen thousand souls; and not only they, but many others were deprived of the rights guaranteed to them by the Constitution of the United States. At least the amount of one hundred and fifty thousand free-born citizens are deprived the enjoyment of citizenship in each and every state; that we had no ingress in the state of Missouri; nor could any of us have, only at the expense of our lives; and this by the order of the executive. I then took their own declaration of the cause of our expulsion; referred them to Parley P. Pratt's pamphlet, which I held in my hand; then showed that the first accusation therein contained, was on account of our religious tenets; furthermore, that the others were utterly groundless. I went on to prove that the whole persecution, from beginning to end, was grounded on our religious faith. For evidence of this, I referred them to Porter Rockwell's testimony, and P. Powell's. I stated that there was abundant testimony to prove this to be a fact, among the documents. I then gave a brief history of the persecutions, from the first settlement in the state to our final expulsion. I also stated that the society were industrious, inoffensive, and innocent of crime; had the _Times and Seasons_, from which I read Governor Lucas's letter to Alanson Ripley. I also referred to Judge Young's letter from Pike county, the clerk's and others, respecting our character in their section of the country. I gave them some hints of the Haun's mill massacre, and the murder of the two little boys, but referred them more particularly to the documents for information concerning those things; and furthermore that I had not come here to instruct them in what they were to do in the case, but to present them with the facts--having all confidence in this honorable body (the Congress), believing them to be honorable men. {82} I demanded from them a restitution of all our rights and privileges as citizens of the United States, and damages for all the losses we had sustained in consequence of our persecutions and expulsion from the state; and told them we could have recourse no where else on earth that I knew of; that we could not sue an army of soldiers, neither could we go into the state to sue anyone else. I told them that I knew not how far Congress had jurisdiction in this case, or how far they had not; but as far as they had, we claimed the exercise of it for our relief; for we were an injured people. These and some others were the principal subjects of my speech; after which Mr. Jamieson said he was once in the "Mormons'" favor; but afterwards learned that it was impossible to live among them, for they stole their neighbors' hogs; and there being so much testimony, he believed it, etc., etc. I replied something like this: making statements was one thing, and proving them was another. Mr. Linn then said he wished me to answer one thing, viz.: If the legislature of Missouri did not refuse to investigate the subject of our difficulties solely on account of the trials then pending. In reply I assured him that I knew they had refused us an investigation; but as to that being the cause, I did not know, but told him they might have done it when those trials were discharged. He seemed to think it an injustice for Congress to take it up before the legislature had acted on it. I occupied all but a few minutes of the time when the Senate was to go into session, so they adjourned until tomorrow at ten o'clock, when the Missourians are to reply. Mr. Linn observed, that there was a gentleman whom he would have before the committee on the morrow, who lived in the upper part of Missouri, that knew everything relative to the affair. I presume _he_ is to put in his gab. I suppose I must attend the committee, as I am solicited by the chairman; but I would rather take a flogging; because I must sit still, and hear a volubility of lies concerning myself and brethren. _Lies_ I say, for they have nothing but _lies_ to tell, that will in the least degree justify their conduct in Missouri. Mr. Linn said he had written to Missouri, to get all the evidence taken before Judge King; so that if the thing must come up, he would be prepared to have a full investigation of the matter, and that the committee should have power to send for persons, papers, &c,. &c. In my remarks I stated that an article of the Constitution was violated in not granting compulsory process for witnesses in behalf of the prisoners; and that the main evidence adduced, upon which they were committed, (as I understood), was from Dr. Avard, who once belonged to our society, and was compelled to swear as suited them best, in order to save his life; that I knew him to be a man whose character was the {83} worst I ever knew in all my associations or intercourse with mankind; and that I had evidence by affidavits before them, of five or six respectable men, to prove that all he swore to was false. Brethren and sisters, I want your especial prayers, that God may give me wisdom to manage this case according to His will, and that He will protect me from our foes, both publicly and privately. Yours in the bonds of love, Elias Higbee. _Second letter of Elias Higbee to the Prophet--Cause of the Saints before the Senate Committee_. Washington City, February 21st, 1840. Dear Brother.--I have just returned again from the Committee Room. Mr. Linn and Mr. Jamieson made some remarks, to which I replied. Mr. Linn is much more mild and reasonable (mostly perhaps from policy) than Mr. Jamieson, who related a long lingo of stuff, which he said was proven before the legislature in Missouri, which amounted to about this: that Joseph Smith gave the "Mormons" liberty to trespass on their neighbors' property; also told them, that it all belonged to them; as they were Israelites. Upon the strength of this they became the aggressors. I replied that the Jackson county people in their declaration of causes that induced them to unite in order to drive the "Mormons," the crime of stealing, or trespassing, was not mentioned; and there was no docket, either clerk's or justice's, that could show it, in Jackson, Clay, Caldwell, or in Daviess counties; and that no man ever heard such teaching or doctrine from Joseph Smith, or any other "Mormon;" that we held to no such doctrine, neither believed in any such thing. I mentioned some things contained in our Book of Doctrine and Covenants; Government and Laws in general. I told them we had published long ago our belief on that subject. Some things I recollected, which were that all persons should obey the laws of the government under which they lived, and that ecclesiastical power should not be exercised to control our civil rights in any way; particularly that ecclesiastical power should only be used in the Church; and then no further than fellowship was concerned. I think they injured their cause to-day. There is another appointment for them on the morrow, at 10 o'clock. Their friend they said was sick, consequently could not attend to-day. Mr. Linn said he thought it would be time enough to take it up in Congress when they [the Saints] could not get justice from the State; and that he was confident there was a disposition in the state of Missouri to do us justice, should we apply; that the reason of their refusing to investigate before was, the trials of the prisoners were pending; and further said, (when speaking of the trials before Judge King,) that he understood from {84} gentlemen that the prisoners commended the Judge for his clemency and fair dealing towards them; and acknowledged they were guilty in part of the charge preferred against them. Mr. Linn said he presumed I was not present, when said men were tried. I replied in the negative, that I was not there, neither any body else that could be a witness in their favor. The lawyers advised them to keep away if they desired the salvation of their lives. I observed that I had read the proceedings of the legislature, but did not now recollect them; but since yesterday I have been reflecting on the subject, and recollect a conversation I had with Mr. Harvey Redfield, who was the bearer of the petition to Jefferson City, and he informed me that the reasons why they refused an investigation, was on account of the Upper Missouri members being so violently opposed to it, that they used their utmost exertions, and finally succeeded in getting a majority against it; and the reason of their taking this course was, in consequence of one of their members being in the massacre at Haun's mill, viz., Mr. Ashley; and Cornelius Gilliam was a leader of the first mob in Daviess county, which the militia were called out to suppress. Mr. Linn said if it must come out in Congress, it should be fully investigated, and they, the Committee, should have power to send for persons and papers; for if we have a right to claim damages of the United States, so had they, if all were true concerning the acts alleged against the "Mormons;" that they had a right to ask the Government to pay the war against the "Mormons;" but finally seemed to disapprove of the exterminating order, which was admitted to have existed by Mr. Jamieson, or was issued by their legislature, but that no one ever thought of carrying it into effect. He said that General Clark merely advised the "Mormons" to leave the State. To which I replied, General Clark's speech was before them; that I had stated some of its contents yesterday; and if it were necessary, I could prove it by four or five hundred affidavits. Then Mr. Jamieson stated something about the prisoners making their escape, and that he had no doubt but that they could have a fair trial in Missouri, for the legislature, to his certain knowledge, passed a law whereby they had a right to choose any county in the State to be tried in. To which I replied, that I understood such a law was passed; but notwithstanding, they could not get their trials in the county wherein they desired; for they were forced to go to Boone, whereas they desired to have their trials in Palmyra, where they could get their witnesses, as that was only sixteen miles from the river, and the other was a great distance. He said that Judge King certainly would not go contrary to law. I told him there were some affidavits in those documents that would tell him some things very strange concerning Judge {85} King. Mr. Linn then wished to know if the affidavits were from anybody else save "Mormons." I replied that there were some others; but how many I knew not. He then wanted to know how they were certified; whether any clerk's name was attached in the business. I told him they were well authenticated by the Courts of Record, with the Clerk's name attached thereto. After these things and some others were said, the committee refused to consult on the subject. Only the same three attended that were in yesterday. The Chairman observed that they had not expressed any opinion relative to the subject; but observed his mind was made up in relation to the matter. I think, from all I have discovered, Mr. Smith of Indiana will be on the side of justice; but how the thing will terminate I cannot tell. Mr. Crittenden and Mr. Strange are the two absent members of the Committee. Yours in the bond of love, Elias Higbee. _Third Letter of Elias Higbee to the Prophet--Cause of the Saints before the Senate Committee_. Washington, February 22nd, 1840. Dear Brother.--I have just returned from the Committee Room. The Committee being present to-day, a Mr. Corwin of St. Louis, formerly a democratic editor, emptied his budget; which was as great a bundle of nonsense and stuff as could be thought of; I suppose not what he knew, but what gentlemen had told him; for instance, the religious General Clark and others. I confess I had hard work to restrain my feeling some of the time, but I did succeed in keeping silence tolerably well. Himself, Mr. Jamieson, and Mr. Linn summoned all the energies of their minds to impress upon the assembly that "Joe Smith," as he called him, led the people altogether by Revelation, in their temporal, civil, and political matters, and by this means caused all the "Mormons" to vote the "whole-hog" ticket on one side, except two persons. But when I got an opportunity of speaking, I observed that Joseph Smith never led any of the Church in these matters; as we considered him to have no authority, neither did he presume to exercise any of that nature; that Revelations were only concerning spiritual things in the Church; and the Bible being our standard, we received no Revelations contrary to it. I also observed that we were not such ignoramuses, perhaps, as he fain would have people believe us to be; and some other things on this subject. I then told him that every man exercised the right of suffrage according to his better judgment, and without any ecclesiastical restraint being put upon him; that it was all false about a Revelation on voting; and the reason of our voting that ticket was in consequence of {86} the Democratic principles having been taught us from our infancy, and that they ever extended equal rights to all; and further we had been much persecuted previous to that time--many threatenings being made from the counties round about, as well as among us, by those who took the lead in political affairs. It was true we advised our brethren to vote this ticket, telling them we thought that party would protect our rights, and not suffer us to be driven from our lands, as we had hitherto been; believing it to be by far the most liberal party; but in that we were mistaken, because when it came to the test, there were as many Democrats turned against us as Whigs; and indeed less liberality and political freedom were manifested by them; for one Whig paper came out decidedly in our favor. I made these remarks partly from motives which I may at another time explain to you. He laid great stress on the trials at Richmond, and a constitution, that he said Avard and others (who were in good standing in the "Mormon" Church at this time) swore to; then went on to relate what it contained, and that it was written by Sidney Rigdon. I flatly denied it, and I could bring all the "Mormons," both men, women, and children, besides myself, that would swear before all the world, that no such thing ever existed, nor was thought of among the "Mormons." He then related some things which he said John Corril had told him at the legislature, in Missouri; which were to the effect that the "Mormons" had burnt a number of houses in Daviess county, and that for himself, if he could not get to heaven by being an honest man, he would never go there. Then, I, speaking of some of the dissenters, told him Corril was anxious to get into the Church again, and that it was the fact in regard to damages having been done, after we had been driven from Jackson and Clay--relating the De Witt scrape, and calling of the militia, and the mob's marching to Daviess and saying they would drive the "Mormons" from there to Caldwell, and then to hell; their burning our houses: that small parties on both sides were on the alert, and probably did some damages; though I was not personally knowing to [it], as I was not there. I told him Joseph Smith held no office in the country, neither was he a military man, and did not take gun in hand in the affair to my knowledge. I then stated that John Corril's affidavit, which contained some important facts, was before them,--which facts I forgot to mention yesterday,--importing that he (John Corril) was convinced we would get no redress in Missouri (he being a member of the legislature, ought to know). I saw the Chairman of the Committee not long since, who informed me that the Committee had not come to a final conclusion on this matter as yet. I saw Mr. Jamieson on the walk, who said the first thing the {87} Committee would do was to decide whether they would take it up and consider it or not; and if they do take it up according to request, the Senate will grant the Committee power to send for persons and papers. The Committee made some inquiries respecting our religion, and I answered there, as a matter of course, as well as I was able. They inquired very particularly concerning how much land we had entered there, and how much of it yet remained unsold; when Mr. Corwin observed that we had never entered much land there, but were squatters. I then described the size of Caldwell and Daviess counties, giving an explanation on these matters. I suppose perhaps on Monday or Tuesday, we shall know something relative to this matter. Whether power be given them to send for persons and papers, [or not] you may see where they depend to rally their forces, viz., by endeavoring to make us treasonable characters, by the constitution, said to govern us, and that everything both civil and political among us is done by revelation. These points I desire to blow to the four winds, and that you will select a number of firm brethren, possessing good understanding, who will tell the truth, and willingly send me their names when they know they are wanted. Send plenty of them. They will get two dollars per day, and ten cents a mile to and from, [as] expense money. Do not send them until their subpoenas get there, for they will not draw expense money only for going home. I will suggest a few names--Alanson Ripley, King Follett, Amasa Lyman, Francis M. Higbee, as they know concerning the De Witt scrape; also send Charles C. Rich, Seymour Brunson, and others. You will know whom to send better than myself. If the Missourians should send for you, I would say consult God about going. Elias Higbee. P. S.--Mr. Jamieson stated to me this evening, if the "Mormons" could make it appear that they had been wronged, they would use their influence in having them redressed, so the shame should not fall on the whole state, but on those which had been guilty. I then observed that there was a minority in the legislature, much in our favor, which seemed to please him, as they alluded several times to it. The cause of my being so particular, is to show you the whole ground I have taken in this matter, that there may be no inconsistency. If I have erred in this matter, it is my head and not my heart. Elias Higbee. _Sunday, 23_.--Elder Brigham Young had so far recovered as to be able to attend preaching by Parley P. Pratt, at Columbia Hall, New York. {88} The High Council of Nauvoo voted, that the notes given into the hands of Bishop Partridge, by certain individuals, as consecrations for building the Lord's House in Far West, be returned to the same by him. _Tuesday, 25_.--Elders Brigham Young and Reuben Hedlock went to Hampstead, on Long Island, and preached at Rockaway and the neighborhood till the fourth of March, and baptized nine. _The Fourth Letter of Elias Higbee to the Prophet--Announces that the Senate Committee's Report will be Adverse to the Saints_. Washington, February 26th, 1840. Dear Brother.--I am just informed, by General Wall (the Chairman of the Committee), before whom, or to whom, our business is referred, that the decision is against us, or in other words unfavorable, that they believe redress can only be had in Missouri, the courts and legislature. He says, they will report this week. I desire to get a copy of it, and also the papers. I feel a conscience void of offense towards God and man in this matter; that I have discharged my duty here; and as I wish not to be on expense, as soon as I can write to President Rigdon, get my papers, and draw some money to bear my expenses, I shall bid adieu to this city, to return to my family and friends. I feel now that we have made our last appeal to all earthly tribunals; that we should now put our whole trust in the God of Abraham, Isaac, and Jacob. We have a right now which we could not heretofore so fully claim--that is, of asking God for redress and redemption, as they have been refused us by man. Elias Higbee. To Joseph Smith, Junior. [Sidenote: The Prophet _en route_ for Nauvoo.] When I had returned as far as Dayton, Ohio, I found the horses which we left on our journey out, and from thence I pursued my journey through Indiana on horseback, in company with Dr. Foster, leaving Brother Porter Rockwell at Dayton; the traveling being exceedingly bad, my progress was slow and wearisome. [Sidenote: Death of James Mulholland.] My clerk, James Mulholland, while I was absent, died {89} on November 3rd, 1839, aged thirty-five years. He was a man of fine education, and a faithful scribe and Elder in the Church. [2] _Wednesday, March 4, 1840_. I arrived safely at Nauvoo, after a wearisome journey, through alternate snow and mud, having witnessed many vexatious movements in government officers, whose sole object should be the peace and prosperity and happiness of the whole people; but instead of this, I discovered that popular clamor and personal aggrandizement were the ruling principles of those in authority; and my heart faints within me when I see, by the visions of the Almighty, the end of this nation, if she continues to disregard the cries and petitions of her virtuous citizens, as she has done, and is now doing. I have also enjoyed many precious moments with the Saints during my journey. On my way home I did not fail to proclaim the iniquity and insolence of Martin Van Buren, toward myself and an injured people, which will have its effect upon the public mind; and may he never be elected again to any office of trust or power, [3] by which he may abuse the innocent and let the guilty go free. I depended on Dr. Foster to keep my daily journal during this journey, but he has failed me. Elders Brigham Young and Reuben Hedlock returned to New York, and held a conference, when many Elders were ordained. {90} _Report of the Senate Judiciary Committee on the Case of the Saints vs. Missouri_. Twenty-sixth Congress--First Session.--In the Senate of the United States, March 4th, 1840. Submitted, laid on the table, and ordered to be printed, the following Report, made by Mr. Wall-- The Committee on the Judiciary to whom was referred the Memorial of a Delegation of the Latter-day Saints, report-- The Petition of the Memoralists sets forth, in substance, that a portion of their sect commenced a settlement in the county of Jackson, in the state of Missouri, in the summer of 1831; that they bought lands, built houses, erected churches, and established their homes, and engaged in all the various occupations of life; that they were expelled from that county in 1833 by a mob, under circumstances of great outrage, cruelty, and oppression, and against all law, and without any offense committed on their part, and to the destruction of property to the amount of 120,000 dollars; that the society thus expelled amounted to about 1,200 souls; that no compensation was ever made for the destruction of their property in Jackson; that after their expulsion from Jackson county, they settled in Clay county, on the opposite side of the Missouri river, where they purchased lands, and entered others at the land office; where they resided peaceably for three years, engaged in cultivation, and other useful and active employments, when the mob again threatened their peace, lives, and property; and they became alarmed, and finally made a treaty with the citizens of Clay county, that they should purchase their lands, and the Saints should remove; which was complied with on their part, and the Saints removed to the county of Caldwell, where they took up their abode and re-established their settlement, not without heavy pecuniary losses and other inconveniences; that the citizens of Clay county never paid them for their lands, except for a small part; they remained in Caldwell from 1836 until the fall of 1838, and during that time had acquired, by purchase from the Government, the settlers, and pre-emptioners, almost all the lands in the county of Caldwell, and a portion of the lands in Daviess and Carroll counties--the former county being almost entirely settled by the Saints, and they were rapidly filling up the two latter counties. Those counties, when the Saints first commenced their settlement, were for the most part wild and uncultivated, and they had converted them into large and well improved farms, well stocked. Land had risen in value to ten or even twenty-five dollars per acre, and these counties were rapidly advancing in cultivation and wealth. That in August, 1838, a riot commenced, growing out of an attempt of a Saint to vote, which resulted in creating great excitement, and the {91} perpetration of many scenes of lawless outrage, which are set forth in the Petition. That they were finally compelled to fly from those counties, and on the 11th October, 1838, they sought safety by that means, with their families, leaving many of their effects behind. That they had previously applied to the constituted authorities of Missouri for protection, but in vain. They allege, that they were pursued by the mob; that conflicts ensued; deaths occurred on each side; and finally a force was organized under the authority of the Governor of the state of Missouri, with orders to drive the Saints from the state, or exterminate them. The Saints thereupon determined to make no further resistance, but to submit themselves to the authorities of the state. Several of the Saints were arrested and imprisoned on a charge of treason against the state, and the rest, amounting to about 15,000 souls, fled into other states, principally into Illinois, where they now reside. The petition is drawn up at great length, and sets forth, with feeling and eloquence, the wrongs of which they complain; justifies their own conduct, and aggravates that of those whom they call their persecutors, and concludes by saying they see no redress, unless it be obtained of the Congress of the United States, to whom they make their solemn, last appeal, as American citizens, as Christians, and as men; to which decision they say they will submit. The committee have examined the case presented by the petition, and heard the views urged by their agent, with care and attention; and after full examination and consideration, unanimously concur in the opinion-- That the case presented for their investigation is not such a one as will justify or authorize any interposition by this government. The wrongs complained of are not alleged to be committed by any of the officers of the United States, or under the authority of its government in any manner whatever. The allegations in the petition relate to the acts of its citizens, and inhabitants and authorities of the state of Missouri, of which state the petitioners were at the time citizens, or inhabitants. The grievances complained of in the petition are alleged to have been done within the territory of the state of Missouri. The committee, under these circumstances, have not considered themselves justified in inquiring into the truth or falsehood of the facts charged in the petition. If they are true, the petitioners must seek relief in the courts of judicature of the state of Missouri, or of the United States, which has the appropriate jurisdiction to administer full and adequate redress for the wrongs complained of, and doubless will do so fairly and impartially; [4] {92} or the petitioners may, if they see proper, apply to the justice and magnanimity of the state of Missouri--an appeal which the committee feel justified in believing will never be made in vain by the injured or oppressed. It can never be presumed that a state either wants the power or lacks the disposition to redress the wrongs of its own citizens, committed within her own territory, whether they proceed from the lawless acts of her officers or any other persons. The committee therefore report that they recommend the passage of the following resolution: _Resolved_, That the committee on the judiciary be discharged from the further consideration of the memorial in this case; and that the memorialists have leave to withdraw the papers which accompany their memorial. Footnotes: 1. Richmond is in Schoharie county, about seventy miles west of Albany, N. Y. 2. Mulholland street in Nauvoo was named in honor of this worthy man. It ran east and west on the south side of the Temple block, and became the principal business street of the city. It was to him that the Prophet dictated a considerable part of his history. See History of the Church, Vol. III, p. 375. 3. He never was. In the Presidential election of 1840, Van Buren was renominated by the Democratic Party, but was defeated by William Henry Harrison, the Whig candidate. Harrison received two hundred and thirty-four electoral votes to sixty for Van Buren. In 1848 Van Buren was again a candidate for President being the nominee of the Free Soil Party. Lewis Cass was the nominee of the Democrats, and Zachary Taylor of the Whigs. Taylor was elected, and Van Buren did not receive a single electoral vote. 4. The Saints never acted upon the suggestion of the judiciary committee of the Senate, that they take their case before the Federal courts. The reasons why are considered at length in the introduction of this volume which see. {93} CHAPTER V. Affairs of the Saints before United States Senate--General Conference of the Church at Nauvoo--Action of the Church with Reference to Senate Committee's Report--Mission to Palestine. _Friday, 6_.--Attended the meeting of the High Council of Iowa, at Brother Elijah Fordham's, Montrose. _Extract from the Minutes of the Iowa High Council_. President Joseph Smith, Jun., addressed the Council on various subjects, and in particular the consecration law; stating that the affairs now before Congress was the only thing that ought to interest the Saints at present; and till it was ascertained how it would terminate, no person ought to be brought to account before the constituted authorities of the Church for any offense whatever; and [he] was determined that no man should be brought before the Council in Nauvoo till that time, etc., etc. The law of consecration could not be kept here, and that it was the will of the Lord that we should desist from trying to keep it; and if persisted in, it would produce a perfect defeat of its object, and that he assumed the whole responsibility of not keeping it until proposed by himself. [1] {94} He requested every exertion to be made to forward affidavits to Washington, and also letters to members of Congress. The following votes were then passed: First--That this Council will coincide with President Joseph Smith, Jun.'s decision concerning the consecration law, on the principle of its being the will of the Lord, and of President Smith's taking the responsibility on himself. Second--That a committee of three be appointed, consisting of Wheeler Baldwin, Lyman Wight, and Abraham O. Smoot, to obtain affidavits and other documents to be forwarded to the city of Washington. Third--That the clerk of this Council be directed to inform Judge Higbee, that it is the wish of this Council that he should not, upon any consideration, consent to accept of anything of Congress short of our just rights and demands for our losses and damages in Missouri. _Sunday, 8_.--I attended the Council of Nauvoo, at Brother Granger's. President Brigham Young preached in Columbia Hall, New York. _Monday, 9_.--Elders Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, George A. Smith, and Reuben Hedlock, sailed from New York on the _Patrick Henry_ for Liverpool. _Fifth Letter of Elias Higbee to the Prophet--the Affairs of the Saints at Washington_. Washington, March 9th, 1840. Dear Brother:--I expected, by this time, that we would be through with our business, but the chairman of the committee gave notice last week, he should call it [the committee's Report] up today in the Senate; through Mr. Young's having gone to Philadelphia, it will not be called up until his return, which will be on next Thursday, according to the information that I have obtained relative to this matter. If the resolution is passed, as annexed to the Report, I shall get my papers and leave the city. I have written some letters to Brother Rigdon, which it seems he did not get. Brother Samuel Bennett writes that Brother Rigdon left Philadelphia for the Jerseys on the 5th instant. He [Rigdon] stated that he expects me to come there to go with him home, and that he would write me soon on the subject. I shall write for him to make the necessary arrangements. He says Dr. Ell's family left about a week ago for Commerce. Also that the Church there numbers about one hundred; and Parley P. Pratt, Orson Pratt, Brother Kimball, Brother Brigham {95} Young, George A. Smith, and Brother Hedlock were to sail from New York to England on the 7th instant. As I have lately written several letters to you, I shall bid adieu, not to write again until after the Senate acts upon our business. Mr. Robinson says he has sent you a report; notwithstanding, I shall enclose another for you. I have changed my place of boarding in consequence of Mrs. Richey's breaking up house-keeping, and going to Baltimore. I am busy here at chimney corner preaching. Yours as ever in the bonds of everlasting love, Elias Higbee. To President Joseph Smith, Jun., Commerce, Illinois. P. S.--Lest my previous letters should not come to hand, I merely say that I have been before the committee three days, and done all in my power to effect the object of our mission; have spoken my mind freely on the subject; and feel to have a conscience void of offense towards God in this matter. The subscription of which the report makes mention, was on condition that they could not lawfully do anything for us; after examination we were to submit and wait until the Great Disposer of human events shall adjust these things, in that place where the wicked cease from troubling and the weary are at rest (this I think is nearly the sentiment though perhaps not the very words); and I for one hope and pray the time will soon come when they will not trouble us in the west, as they have hitherto done. There is a man here on whom I occasionally call, who owns two printing presses and much type, reading our books, I will with the assistance of God, get him to come to the west as soon as possible with his press, that you may set him to printing the truth. He told me, if we had any printing to do, he would do it cheap, and even go to the west if necessary. Give my respects to Porter Rockwell, Dr. Foster, and also all the household of faith. E. H. _Friday, 13_.--Jacob K. Potts and Levi Stilley made affidavit before William Oglesby, J. P., that they witnessed the massacre at Haun's mill on the 30th of October, 1838, confirming the statements already written in this History. Potts had two balls shot into his right leg. _Sunday, 15_.--The High Council of the Church at Nauvoo voted that the First Presidency superintend the affairs of the ferry between Nauvoo and Montrose. {96} _Monday, 16_.--Elder John Taylor wrote from Liverpool: _Extract from Elder John Taylor's Letter--Affairs in British Mission_. I told you about our coming to Liverpool. The first time I preached ten came forward [for baptism]. We have been baptizing since: last week we baptized nine, we are to baptize tomorrow, but how many I know not. The little stone is rolling forth. One of the brethren dreamed he saw two men come to Liverpool; they cast a net into the sea and pulled it out full of fishes: he was surprised to see them pick the small fish out first and then the large. Well, if we get all the fish I shall be satisfied. Brother Woodruff has lately left the Potteries and has gone to another neighborhood, and is making Methodist preachers scarce. He baptized 32 persons in one week--13 of them were Methodist preachers. Elder Clark is preaching and baptizing in and about Manchester. The latest account from Elder Turley, he was well, preaching and baptizing in the Potteries. Elder Willard Richards is very busy at this period, in visiting and setting in order the branches of the Church in Preston, Clithero, and all the regions round about, and holding correspondence with the Elders abroad. [Sidenote: Judge Elias Higbee's Course at Washington Approved.] The High Council met at my house in Nauvoo, and resolved that Robert B. Thompson write a letter to Judge Higbee at Washington, approving his course and giving him certain names (for which see Thompson's letter), that he may order subpoenas for them as witnesses in the suit now before Congress, namely, the Latter-day Saints _versus_ the State of Missouri, for redress of grievances. _Letter of R. B. Thompson to Elias Higbee, Announcing the Approval of the Church Authorities of the Latter's Course at Washington_. Nauvoo, Hancock County, Illinois, March 17th, 1840. _Elias Higbee, Esq_. Dear And Honored Sir:--It is with the greatest pleasure I sit down to write to you at this time, to inform you of the situation and state of the Church as regards the object of your mission. Since President Joseph Smith returned we have been favored with several communications from you, giving a statement of the proceedings before the committee, etc. On Monday evening last, your letters were read to a large concourse of our brethren, and other persons who were assembled to hear the same; and I must say that the greatest satisfaction was manifested by the assembled multitude, with the {97} noble stand and straightforward and honorable course which you had pursued; and before the assembly separated, a vote of thanks to you was unanimously agreed upon. I can assure you that, from the feelings there, as well as upon other occasions, [expressed] there is not only a disposition, but a fixed determination, to uphold you in your righteous cause and sustain you in your efforts to obtain redress for the injuries which the Saints have borne from their unfeeling oppressors, and in bringing their case before the authorities of the nation. In the evening the High Council assembled at the house of President Joseph Smith, Jun., and took your letters into consideration, when it was unanimously resolved that a letter should be written to you approving the measures which you were taking. The High Council likewise send you a list of the names of such persons as they think will testify to such facts as you want to substantiate. The names are as follows: Alanson Ripley, Francis Higbee, Lyman Wight, Tarlton Lewis, Edward Partridge, Parley P. Pratt, Thorit Parsons, King Follett, Isaac Laney, Harvey Redfield, Ellis Eames, Chapman Duncan, Smith Humphrey, Erastus Snow, John M. Burk, Rebecca Judd, Heber C. Kimball, William Seyley, Dr. Isaac Galland, William Chapplin, Ira Mills, Oliver Olney, Hyrum Smith, Seymour Brunson, Samuel Bent, Porter Rockwell, George A. Smith, Stephen Markham, Thomas Grover, Amanda Smith, Lyman Leonard, Alma Smith, Zebediah Robinson, Orson Hyde, Charles C. Rich, Henry G. Sherwood, Elias Smith, Sidney Rigdon. There probably may be others, who may occur to your mind, whom you can send for if you think necessary. We should feel glad if you had the assistance of Presidents Smith and Rigdon at this critical time, while you have to contend with Jamieson, Linn [and others]. However I hope you will go forth in the strength of the Lord, and that truth will prevail. And I would say, "Twice is he armed who hath his quarrel just." The principles, sir, for which you contend are true; they are principles of justice, of humanity, of the Constitution, and the eternal principles of righteousness. Although mankind may depart from those principles and be swayed {98} by popular prejudices, and undue influences; yet at the same time, that man who contends for the same, although he cannot always carry his point, or convince at all times partial and interested judges--the gem or light of truth may be darkened, and its brilliancy for a while hid--yet when the Son of Righteousness shall arise, and disperse the darkness and mist of superstition and bigotry; when the true light shines, then shall it shine with all its glorious splendor and shed forth its luster with a brilliancy upon its advocates as shall altogether surpass the equipage and glories of those who are now in power. Robert B. Thompson. _Letter of Horace R. Hotchkiss to Sidney Rigdon and Joseph Smith, Jun.--Inquiring Concerning the Progress Made Before Congress_. Fair Haven, March 17th, 1840. _Reverends Sidney Rigdon and Joseph Smith, Jun_.: Gentlemen:--I some time since addressed a letter to Mr. [Joseph] Smith at Philadelphia, to which I have received no reply; and was in that city two or three weeks ago, but not being able to hear anything of Mr. Smith, I suppose he must of course have left; and with the hope of still reaching you, I now send to Washington. I should have written you long before, and indeed very often this winter, but my health has been miserable; and since my return from Philadelphia, I have been confined to my house. I beg you to inform me how you are progressing with your petition before Congress, and its probable result; whether you have any friends in the House or in the Senate, who will bring forward your case, and advocate it in sincerity, and persevere in your behalf with skill and ability until something is accomplished. Milk and water friends in Congress are good for nothing. They must be true, have talents, be zealous, or else they will be detrimental rather than advantageous to you. Should you, gentlemen, and Judge Higbee, come as far east as this, it will afford [me] much gratification to have you take up your quarters at my house. I did intend to see you at Washington, but my health will not now permit. With much respect, yours, Horace R. Hotchkiss. _Sixth Letter of Elias Higbee to the Prophet--Affairs of the Saints at Washington--Papers Withdrawn_. Washington City, March 24th, 1840. Dear Brother:--Our business is at last ended here. Yesterday a resolution passed the Senate, that the committee should be discharged; and that we might withdraw the accompanying papers, which I have {99} done. I have also taken a copy of the memorial, and want to be off for the west immediately. I have not gotten a letter from President Rigdon, although I have frequently written to him. I have received a letter from Brother Bennett, stating that he was in the Jerseys, and that he was calculating to have me come that way and go home with him; and also that he had business which he wanted me to attend to at the office here. When he last wrote, he stated that as yet he had no money to get home with, and I hardly know what course to take in regard to the matter. If I do not receive a letter in two or three days, I design leaving for Philadelphia or the west. There is one honest Quaker-looking sort of a man here, by the name of William Green, (instead of John Green, as I stated in a letter to Brother Robinson), who has two iron printing presses, with other things necessary, that would come to Commerce, provided you could find work for him, and inform him of the same. How much work there is to do I know not; therefore merely write that if such a man and establishment are wanted, you could easily obtain them, or would know where they could be obtained. He believes as much in our religion as any other, but not much in any. Yours in the Lord, Elias Higbee. P.S.--I would just observe, that information has reached this place, through some of the newspapers, that you have come out for Harrison. It is said that the information came by some gentlemen who obtained it from you, whilst in your company in passing through the state of Indiana. Another paper states that 1,000 houses are to be built in Commerce this season, which I hope is the truth. I would just observe (on the subject of our business) I am sorry Judge Young had not insisted on the motion to print our papers, as it would have been opposed; then a speech from Clay and Mr. Preston would have been brought forth, as I have since learned: but I think it was a trick of the Missouri Senators to slide it along without making a noise, by its going to the committee as it did. Judge Young says he was anxious to have it brought before the committee, but seemed disposed to let it slide along easily, rather than run the risk of its being refused. If he had let those speeches been made, almost every one would have read them; which would have shamed Missouri, (if there is any shame in her), and waked up the whole country, so that by another year Congress would do something for us. But there is no need of crying for spilt milk. I have done all I could in this matter, depending on the good judgment of Judge Young to legislate for us to the best advantage. I am inclined, however, to think if it was an error, it was one of the head, and not of the heart. {100} Mr. Hotchkiss, of Fair Haven, Connecticut, has addressed a letter to yourself, Brother Rigdon and myself, which seems to be written with much good feeling. He desires to know concerning our business here, inviting us to make his house our home, should we travel in that region. He writes that his health is very bad. I have been talking with Mr. Steward concerning a memorial, requesting him to bring it before the House; he has promised to do so if he can. He says he will talk with some of the members respecting it. I have answered Mr. Hotchkiss' letter this day, and sent him the report of the committee. E. H. At this time the work of the Lord is spreading rapidly in the United States and England--Elders are traveling in almost every direction, and multitudes are being baptized. _Letter of Horace R. Hotchkiss to Joseph Smith, Jun.--Offering Tract of Land for Sale_. Fair Haven, 1st April, 1840. _Reverend Joseph Smith, Jun_.: My Dear Sir:--After writing you at, and then going to, Philadelphia, and not finding you, I addressed a letter to Washington City, and received a reply from Judge Higbee, by which I first learned of your return to Illinois; and at the same time I got the committee's report upon your application to Congress for redress of the outrages perpetrated upon your people by the Missourians. I am not, I must confess, much disappointed in the result; as I know the vacillating, fawning character of many in both houses of Congress; and these are not their worst traits either, for they not only lack the moral courage to do right, but will do what they know to be positively wrong, if they can make political capital by it; and will abandon you, me, or any one else, with perfect indifference, and heartless treachery, if by doing it they can obtain governmental favor, or political preferment. If we should not put our faith in princes, it appears most emphatically true that we should repose no confidence in politicians. The idea conveyed in the report, that exact justice will be meted to you by the judicial tribunals of Missouri, is too preposterous to require comment. It is indeed a new doctrine, that we should apply to robbers, or their supporters, to condemn themselves, to restore the valuables they have stolen, and to betray each other for the murders they have committed. I do not believe (though I am sorry to say it) that you will ever receive a just or honorable remuneration for your losses of property, or {101} any reparation for the personal indignities, privations and sufferings which your people have sustained in Missouri. The greatest reliance you have for regaining your wealth is in the honorable conduct of your people--their pure morals--their correct habits--their indefatigable industry--their untiring perseverance--and their well-directed enterprise. These constitute a capital which can never be shaken by man, and form the basis of all that is great in commercial influence, or in the attainment of pecuniary power. Judge Higbee informs me that Mr. Rigdon is probably in New Jersey. It would have afforded me much pleasure to have seen you all at my house, and it was my intention to spend some time at Washington while you were there; but my health has been so very infirm, that it has prevented me from executing nearly all the arrangements I had proposed for myself for the last eight months. Knowing the additions constantly joining your society, it has occurred to me that some of them may be unprovided with farming lands, and I mention at this time, that I am interested in a tract of about 12,000 acres of very choice lands, consisting of timber and prairie, fifteen or twenty miles from Springfield, upon which Mr. Gillett and several other families are settled and cultivating most excellent farms. It is one of the best neighborhoods in the state. I do not know what my co-partners in this tract would say about disposing of what remains unsold of the tract, (say eight to nine thousand acres,) but I should be disposed to sell upon reasonable terms, provided from twenty to forty families, valuable for their prudence, industry, and good habits, from your society, can be found to form a small colony of practical farmers. I am also interested with the same gentlemen in lands near Rock River, in Henry and Mercer counties, and believe this would, on many accounts, be another extremely desirable place or location for a colony of your people. I have said nothing to those owning with me relative to this subject, but suppose they would be governed materially by two considerations; namely, the characters of the purchasers, and the fact of their being actual settlers or not. If you think two small colonies of the right sort can be formed from your society, you will oblige by informing me at your earliest opportunity. The price of the balance in the tract near Springfield, including an average proportion of timber, and an average proportion of prairie, I should think $4.50 per acre. None of the prairie alone has been sold for less than three dollars, and some at three and a half; and I am confident that four and a half dollars for timber and prairie is very low, and especially as a credit, except for a small amount, would be extended to purchasers. The other tract is nearly all prairie, but the finest selection of that region. It is probably worth three and a half dollars per acre. {102} As my paper is out, I have only room to request my respects presented to all friends at Commerce. I beg you to tell the editor of the _Times and Seasons_, that as soon as my health allows me to go to the bank, I shall send him $10. Your obedient servant, Horace R. Hotchkiss. _Letter of Sidney Rigdon to the Prophet_. At James Ivans', New Jersey, April 3rd, 1840. _Brother Joseph Smith, Jun_. Dear Sir:--I thought I would occupy a portion of this morning in writing to you. By a letter received from Brother Higbee yesterday, I have learned that the Senate has decided that they have no constitutional right to interfere in the case between us and the people of Missouri; and refer us to the courts for redress; either those of Missouri or the United States. Now I am confident, that there is but one person in Missouri that we can sue with safety, and that is Boggs, and he is known to be a bankrupt, and unable to pay his debts; that if we should sue him, we will have the cost to pay, as he has nothing to pay it with. We are therefore left to bear the loss without redress, at present. Judge Higbee is on the way home, and has been for ten days. He obtained money from Judge Young, to what amount I cannot say, but he will be able to tell you when he gets home. The Judge continues his friendship, and is ready to accommodate with money, whenever called for. Surely he is a friend indeed, and ought never to be forgotten. I am up to this time without means to get home, but I have no uneasiness about it. I shall doubtless get means as soon as my health will admit of my going. My health is slowly improving, and I think if I have no relapse, I will be able to leave for home some time in the month of May, &c. Sidney Rigdon. [Sidenote: Arrival of Brigham Young and Associates in England.] _Monday, April 6_.--Elders Young, Kimball, Pratt, Smith, and Hedlock landed in Liverpool, on the first day of the eleventh year of the Church, after a tedious passage of twenty-eight days, during sixteen of which they encountered head winds, and one severe storm of three or four days; and a great portion of the time the decks were covered {103} with water--all of which tended to increase sea-sickness and suffering. At the time of sailing President Young's and Elder Kimball's health was very poor. George A. Smith had the ague for six days in succession. When the ship left her moorings the shore resounded with the songs of the Saints, who had come down to bid them farewell; they unitedly sang "The gallant ship is under weigh," [2] until {104} out of hearing. The brethren occupied three berths in the forecastle, taking what was called a steerage passage. With the exception of Elder Kimball, not one of them had ever been to sea, and the sailors called them "land lubbers." The ship being loaded with flour and cotton, they were packed in a small compartment with about 100 or 120 passengers, being a motley mixture of English, Welsh, Irish, and Scotch, who were returning home from America to visit their friends, or had got sick of "Yankeedom" and were leaving for "sweet home." They had scarcely been at sea twelve hours before the whole of them were prostrated by sea-sickness. George A. Smith vomited up his ague. [3] Brother Brigham Young, although confined to his berth by sea-sickness during the entire journey, was unable to vomit. On coming into the Mersey the ship cast anchor in order to wait for the tide, when a small boat put off from the shore. Brothers Young, Kimball, and Parley P. Pratt went in it to the landing. On reaching the quay, Brother Young shouted hosannah three times, which he had promised to do whenever he should land on the shores of Old England. The brethren then went to No. 8 Union Street, Liverpool, where they procured bread and wine in order to partake of the Sacrament. Elders Orson Pratt and George A. Smith, and Reuben Hedlock stayed on board to look after the baggage. About {105} three p. m., Brother Young sent a small boat for them, and the boatmen piloted them to the same place, where they all met together, partook of the Sacrament, and returned thanks for their safe deliverance. When they landed they were almost penniless. Two or three of them had sufficient to buy hats for those who needed them the worst. _Minutes of the General Conference of the Church_. At a General Conference of the Church of Jesus Christ of Latter-day Saints, held in Nauvoo, Hancock County, Illinois, on the sixth day of April, A.D. 1840, agreeable to previous appointment, Joseph Smith, Jun., was called upon to preside over the meeting, and Robert B. Thompson was chosen clerk. The Conference was then opened by prayer by Elder John E. Page. The President rose, made some observations on the business of the Conference, exhorted the brethren who had charges to make against individuals, and made some very appropriate remarks respecting the pulling the beam out of their own eye, that they may see more clearly the mote which was in their brother's eye. A letter was read from presidents of the Seventies, wishing for an explanation of the steps, which the High Council had taken, in removing Elder F. G. Bishop from the quorum of the Seventies to that of the High Priests, without any other ordination than he had when in the Seventies, and wished to know whether those ordained into the Seventies at the same time F. G. Bishop was, had a right to the High Priesthood, [4] or not. After observations on the case by different individuals, the president gave a statement of the authority of the Seventies, and stated that they were Elders and not High Priests, and consequently Brother F. G. Bishop had no claim to that office. It was then unanimously resolved that Elder F. G. Bishop be placed back again into the quorum of the Seventies. On motion, resolved that the Conference adjourn until two o'clock. Conference met pursuant to adjournment. Prayer by Elder Joseph Young. Elder Thomas Grover presented charges against Brother D. W. Rogers for compiling a hymn-book, and selling it as the one compiled and published by Sister Emma Smith; secondly, for writing a private letter to New York City, casting reflections on the character of Elder John P. Greene; and thirdly, for administering medicine unskilfully, which had a bad effect. {106} On motion, resolved, that, as Brother Rogers is not present, his case be laid over until tomorrow. Elder John Lawson then came forward and stated, that in consequence of some difficulty existing in the branch of the Church where he resided, respecting the Word of Wisdom, fellowship had been withdrawn from him, and also from Brother Thomas S. Edwards. After hearing the particulars, on motion, resolved, that John Lawson and Thomas S. Edwards be restored to fellowship. Elder Orson Hyde addressed the Conference at some length, and stated that it had been prophesied, some years ago, that he had a great work to perform among the Jews; and that he had recently been moved upon by the Spirit of the Lord to visit that people, and gather up all the information he could respecting their movements, expectations, &c., and communicate the same to this Church, and to the nation at large; stating that he intended to visit the Jews in New York, London, and Amsterdam, and then visit Constantinople and the Holy Land. On motion, resolved, that Elder Orson Hyde proceed on his mission to the Jews, and that letters of recommendation be given him, signed by the President and Clerk of the Conference. Elder John E. Page then arose, and spoke with much force on the subject of Elder Hyde's mission, the gathering of the Jews, and the restoration of the house of Israel; proving, in a brief but convincing manner, from the Bible, Book of Mormon, and the Book of Doctrine and Covenants, that these things must take place, and that the time had nearly arrived for their accomplishment. Adjourned until tomorrow morning, nine o'clock. _Tuesday morning, April 7_. Conference met pursuant to adjournment. A hymn was sung by the choir, and the throne of grace was addressed by Elder Caleb Baldwin. Brother D. W. Rogers' case was then called up, and after many observations and explanations, it was on motion resolved, that D. W. Rogers be forgiven, and the hand of fellowship be continued towards him. Conference adjourned for one hour, and met pursuant to adjournment. A hymn was sung by the choir, followed by prayer by Elder Reynolds Cahoon. The President called upon the Clerk to read the report of the First Presidency and High Council, with regard to their proceedings in purchasing lands, and securing a place of gathering for the Saints. The report having been read, the President made some observations respecting the pecuniary affairs of the Church, and requested the brethren to step forward, and assist in liquidating the debts on the town plot, so that the poor might have an inheritance. {107} The President then gave an account of their mission to Washington City, the treatment they received, and the action of the Senate on the Memorial which was presented before them. The meeting then called for the reading of the Memorial, and the report of the Committee on Judiciary, to whom the same was referred, which were read. On motion, resolved that a committee of five be appointed to draft resolutions expressive of the sentiments of this Conference in reference to the report. On motion it was resolved, that Robert D. Foster, Orson Hyde, John E. Page, Joseph Wood, and Robert B. Thompson compose said committee, and report to this Conference. Resolved, that this meeting adjourn until tomorrow morning. _Wednesday morning, April 8_. Conference met pursuant to adjournment. A number were confirmed who had been baptized the previous evening. Prayer by Elder Marks. The Committee appointed to draft resolutions on the report of the Senate Committee of the Judiciary were then called upon to make their report. Robert B. Thompson of the Committee then read the _Resolutions_: Whereas, we learn, with deep sorrow, regret, and disappointment, that the Committee on the Judiciary to whom was referred the Memorial of the members of the Church of Jesus Christ of Latter-day Saints (commonly called "Mormons"), complaining of the grievances suffered by them in the state of Missouri, have reported unfavorably to our cause, to justice, and humanity; _Therefore Resolved 1st_: That we consider the report of the Committee on Judiciary, unconstitutional, and subversive to the rights of a free people, and justly calls for the disapprobation of all the supporters and lovers of good government and republican principles. _Resolved, 2ndly_: That the Committee state, in their report, that our Memorial _aggravates_ the case of our oppressors, and at the same time say, that they have not examined into the truth or falsehood of the facts mentioned in said Memorial. _Resolved, 3rdly_: That the Memorial does not aggravate the conduct of our oppressors, as every statement set forth in said Memorial was substantiated by indubitable testimony; therefore we consider the statements of the Committee, in regard to that part, as false and ungenerous. _Resolved, 4thly_: That that part of the report referring us to the justice and magnanimity of the state of Missouri for redress, we deem it a great insult to our good sense, better judgment, and intelligence, when numerous affidavits, which were laid before the Committee, prove that we could only go into the state of Missouri contrary to the exterminating order of the Governor, and consequently at the risk of our lives. {108} _Resolved, 5thly_: That after repeated appeals to the constituted authorities of the state of Missouri for redress, which were in vain, we fondly hoped that in the Congress of the United States, ample justice would have been rendered us; and upon that consideration alone, we pledged ourselves to abide their decision. _Resolved, 6thly_: That the exterminating order of Governor Boggs is a direct infraction of the Constitution of the United States, and of the state of Missouri; and the committee in refusing to investigate the proceedings of the Executive and others of the state of Missouri, and turning a deaf ear to the cries of widows, orphans, and innocent blood, we deem no less than seconding the proceeding of that murderous clan, whose deeds are recorded in heaven, and justly call down upon their heads the righteous judgments of an offended God. _Resolved, 7thly_: That the thanks of this meeting be tendered to the citizens of the state of Illinois, for their kind, liberal, and generous conduct towards us; and that we call upon them, as well as every patriot in this vast Republic, to aid us in all lawful endeavors to obtain redress for the injuries we have sustained. _Resolved, 8thly_: That the thanks of this meeting be tendered to the delegation of Illinois, for the bold, manly, noble, and independent course they have taken in presenting our case before the nation, amid misrepresentation, contumely, and abuse, which were heaped upon us in our suffering condition. _Resolved, 9thly_: That the thanks of this meeting be tendered to Governor Carlin of Illinois, Governor Lucas of Iowa Territory, for their sympathy, aid, and protection; and to all other honorable gentlemen who have assisted us in our endeavors to obtain redress. _Resolved, 10thly_: That Joseph Smith, Jun., Sidney Rigdon, and Elias Higbee, the Delegates appointed by this Church to visit the City of Washington, to present our sufferings before the authorities of the nation, be tendered the thanks of this meeting for the prompt and efficient manner in which they have discharged their duty; and that they be requested, in behalf of the Church of Jesus Christ of Latter-day Saints throughout the world, to continue to use their endeavors to obtain redress for a suffering people. And if all hopes of obtaining satisfaction for the injuries done us be entirely blasted, that they then appeal our case to the Court of Heaven, believing that the Great Jehovah, who rules over the destiny of nations, and who notices the falling sparrows, will undoubtedly redress our wrongs, and ere long avenge us of our adversaries. [5] On motion, _Resolved_, That the report of the committee on the Judiciary, {109} as well as the foregoing Preamble and Resolutions, be published in the Quincy papers. On motion, _Resolved_, That a committee of three be appointed to investigate the recommendations of those persons who wish to obtain an ordination to the ministry, and ordain such as are thought worthy; and that Elders Bent, Wood, and Hyde compose said committee. _Resolved_, That this meeting feel satisfied with the proceeding of the Presidency with regard to the sales of town property, &c., and that they are requested to continue in their agency. _Resolved_, That this meeting adjourn for one hour. Conference met pursuant to adjournment. After singing the President arose and read the 3rd chapter of John's Gospel, after which, prayer was offered by Elder Erastus Snow. The President commenced making observations on the different subjects embraced in the chapter [previously read] particularly the 3rd, 4th, and 5th verses, illustrating them with a very beautiful and striking figure, and throwing a flood of light on the subjects brought up to review. He then spoke to the Elders respecting their mission, and advised those who went into the world to preach the Gospel, to leave their families provided with the necessaries of life; and to teach the gathering as set forth in the Holy Scripture. That it had been wisdom for the most of the Church to keep on this side of the river, that a foundation might be established in this place; but that now it was the privilege of the Saints to occupy the lands in Iowa, or wherever the Spirit might lead them. That he did not wish to have any political influence, but wished the Saints to use their political franchise to the best of their knowledge. He then stated that since Elder Hyde had been appointed to visit the Jews, he had felt an impression that it would be well for Elder John E. Page to accompany him on his mission. It was resolved that Elder John E. Page be appointed to accompany Elder Orson Hyde on his mission, and that he have proper credentials given him. It was then resolved, that as a great part of the time of the Conference had been taken up with charges against individuals, which might have been settled by the different authorities of the Church, that in future no such cases be brought before the Conferences. The Committee on ordinations reported that they had ordained thirty-one persons to be Elders in the Church, who were ordained under the hands of Alpheus Gifford [6] and Stephen Perry, which report was accepted. {110} Fredrick G. Williams presented himself on the stand, and humbly asked forgiveness for his conduct, [while in Missouri], and expressed his determination to do the will of God in the future. His case was presented to the Conference by President Hyrum Smith, when it was unanimously _Resolved_, That Fredrick G. Williams be forgiven, and be received into the fellowship of the Church. It was reported that seventy-five persons had been baptized during the Conference, and that upwards of fifty had been received into the quorum of Seventies. President Hyrum Smith dismissed the assembly. After he had made a few observations, the Conference was closed, under the blessings of the Presidency, until the first Friday in October next. Joseph Smith, Jun., President. Footnotes: 1. This is the record of a very important action. The law of consecration and stewardship, with which the action deals, was given to the church by revelation (Doc. and Cov. sec. xlii). Its fundamental principle is the recognition of God as the possessor of all things, the earth and the fullness thereof. It is His by right of proprietorship. He created it and sustains it by His power. This recognized, it follows that whatsoever man possesses in it, he holds as a stewardship merely. These principles the Saints were called upon to recognize and act under in the establishment of Zion in Missouri; and apparently the Saints in Iowa were disposed to undertake the same order of things in the settlement they were then making, until stopped by the Prophet. The action of the Prophet in this instance demonstrates the elasticity in church government, and law. The Lord, who commanded to move forward, may also command a halt. He who said take neither purse nor scrip when going to preach the Gospel (Matt. x:10) may later say, under other circumstances, "He that hath a purse let him take it, and likewise his scrip" (Luke xxii:35, 36). So, too, in other matters. The Lord commanded the colony of Lehi that there should no man among them "have save it be but one wife, and concubines ye shall have none;" yet reserved the right to command His people otherwise should the accomplishment of His purposes require it. (Book of Mormon, Jacob ii:24-30.) 2. The hymn was composed by W. W. Phelps, and is worthy of reproduction in extenso. The gallant ship is under weigh To bear me off to sea, And yonder floats the streamer gay That says she waits for me. The seamen dip the ready oar, As rippled waves oft tell, They bear me swiftly from the shore: My native land, farewell! I go, not to plough the main, To ease a restless mind, Nor yet to toil on battle's plain, The victor's wreath to find. 'Tis not for treasures that are hid In mountain or in dell, 'Tis not for joys like these I bid My native land, farewell! I go to break the fowler's snare, To gather Israel home; I go the name of Christ to bear In lands and isles unknown. And soon my pilgrim feet shall tread On land where errors dwell, Whence light and truth have long since fled, My native land, farewell! I go, an erring child of dust, Ten thousand foes among, Yet on His mighty arm I trust. Who makes the feeble strong. My sun, my shield, forever nigh. He will my fears dispel, This hope supports me when I sigh, My native land, farewell! I go devoted to His cause, And to His will resigned; His presence will supply the loss Of all I leave behind. His promise cheers the sinking heart And lights the darkest cell, To exiled pilgrims grace imparts; My native land, farewell! I go, it is my Master's call, He's made my duty plain, No danger can the heart appall When Jesus stoops to reign. And now the vessel's side we've made, The sails their bosoms swell. Thy beauties in the distance fade, My native land, farewell! 3. It is said that he never had the ague afterwards. 4. To the office of High Priest is what is meant; Seventies, of course, hold the Melchisedek or High Priesthood. 5. See Introduction to Volume III History of the Church, where retribution on Missouri is considered at length. 6. Alpheus Gifford was born in Adams township, Berkshire County, Massachusetts, August 28, 1793. At the age of eighteen, having scarcely sufficient learning to enable him to read the Bible, he commenced preaching the Gospel, not for hire, but for the salvation of souls. In 1817, he married Anna Nash, who bore him seven sons and three daughters. In the spring of 1831, hearing of the doctrines taught by Joseph Smith he made diligent inquiry and found they were scriptural and was baptized and ordained a priest; he brought home five books of Mormon which he distributed among his friends; he was then living in Tioga County, Pennsylvania. Soon after he went to Kirtland, Ohio, to see the Prophet Joseph Smith and the brethren, when he was ordained an elder; he was accompanied by his brother Levi, Elial Strong, Eleazer Miller, Enos Curtis, and Abraham Brown, who were baptized. On returning to Pennsylvania he preached and baptized many, among whom was Heber C. Kimball. The gifts of the Gospel were enjoyed by many, signs followed those who believed; devils were cast out; the sick were healed; many prophesied; some spake with new tongues; while others interpreted the same. Mr. Calvin Gilmour, with whom Brother Gifford had previously been associated in preaching, heard him speak in tongues and interpret. Gilmour declared he understood the languages and that they were interpreted correctly, and that he knew Gifford had no classical learning; but that he would rather be damned than believe in Mormonism. In June 1832, Brother Gifford started for Missouri; traveled to Cincinnati and wintered there with a few saints who bad been baptized by Lyman Wight. He arrived in Jackson county, Missouri, in March, 1833, where he preached extensively; he was driven with the Saints from that county in the fall of that year. He removed to Clay county, enduring the persecution incident upon settling in, and final expulsion from, the same. He went to Kirtland, Ohio, and attended the dedication of the Temple and received the ordinances there administered. He returned to Missouri and was driven with the Saints to Far West, Caldwell county. In the winter of 1839, he was driven from Missouri. He located in the Morley settlement near Lima, Illinois, and subsequently five miles above Nauvoo, where he died December 25, 1841. (_Addenda_, Ms. Church History, Book "C" 2. Also page 404.) {111} CHAPTER VI. Development of the Work in England--The Palestine Mission--Post-Office Name Changed from Commerce to Nauvoo. _April 7_.--The brethren [President Brigham Young, _et al_.] found Elder John Taylor, who, in company with Joseph Fielding, had recently built up a branch of twenty-eight members in Liverpool. _April 8_.--President Brigham Young and company went to Elder Richards', at Preston, by railway; when they arrived there, they had not a single sixpence left. So emaciated was President Young at this time from his long sickness, and journey, that when Elder Richards returned home this day from a mission to Clitheroe, and found him in his room, he did not know him. _Letter of Hon. Richard M. Young to Elias Higbee_. Washington City, April 9, 1840. _Judge Elias Higbee_: Dear Sir:--Having a private opportunity, by Judge Snow, of Quincy, I have sent you two receipts, one for $50, and the other for $90, making together $140, to Mr. E. I. Philips, cashier of the branch of the State Bank of Illinois, at Quincy. When it is convenient for you to make payment, will you have the goodness to send the money to Mr. Philips, who is instructed to receive it, and apply it towards the payment of a note of mine in that bank. I received a letter from Mr. Rigdon a few days ago. It was mailed in Philadelphia, but was dated on the inside in New Jersey. His health is gradually but slowly improving, and he thinks he will set out for home some time in May. He wished a small sum of money, $40, deposited in one of the banks here, for a gentleman in Buffalo, New York, which I have attended to according to his direction and request. I also informed him, if he stood in need of more, to call on me and it would give me pleasure to accommodate him; so you need not be uneasy on that score. {112} Nothing new has transpired since you left us, with the exception of the death of one of the Connecticut Senators, Mr. Thadeus Betts, who died yesterday. His funeral took place today, hence no business was transacted in the Senate. We have also lost the Cumberland Road Bill by a final vote in the Senate, 20 voting for and 22 against it; one single vote from the majority would have saved it, by making a tie. The Vice-President was exceedingly anxious for the opportunity of getting the casting vote in its favor. Mr. Clay, of Kentucky, made a speech against and voted throughout against it. Grundy, of Tennessee, Wright of New York, and Buchanan of Pennsylvania, three of the leading Democrats in the Senate voted for it. There were but seven Whigs who voted for it, and thirteen Democrats. I think we will adjourn about the first or second Monday in June. I received from Mr. Rigdon the Petition and papers in relation to a change of postmaster at Commerce, with an affidavit from Doctor Galland, all of which have been laid before the proper department. As soon as I get an answer, it shall be communicated to you. Don't forget to have the _Times and Seasons_ sent to me. Give my respects to Rev. Joseph Smith, and accept for yourself my best wishes for your happiness. Yours, etc., Richard M. Young. [Sidenote: _The News_.] In the _Times and Seasons_ of this month is a prospectus for publishing at Nauvoo, a weekly paper, to be called _The News_. [1] _Orson Hyde's Credentials as a Missionary to Palestine_. _To all people unto whom these presents shall come, Greeting_-- Be it known that we, the constituted authorities of the Church of Jesus Christ of Latter-day Saints, assembled in Conference at Nauvoo, Hancock county, and state of Illinois, on the sixth day of April, in the year of our Lord, one thousand eight hundred and forty, considering an important event at hand, an event involving the interest and fate of the Gentile nations throughout the world--from the signs of the times and from declarations contained in the oracles of God, we are forced to come to this conclusion. The Jewish nations have been scattered abroad among the Gentiles for a long period; and in our estimation, the {113} time of the commencement of their return to the Holy Land has already arrived. As this scattered and persecuted people are set among the Gentiles as a sign unto them of the second coming of the Messiah, and also of the overthrow of the present kingdoms and governments of the earth, by the potency of His Almighty arm in scattering famine and pestilence like the frosts and snows of winter, and sending the sword with nation against nation to bathe it in each other's blood; it is highly important, in our opinion, that the present views and movements of the Jewish people be sought after and laid before the American people, for their consideration, their profit and their learning. And feeling it to be our duty to employ the most efficient means in our power to save the children of men from "the abomination that maketh desolate," we have, by the counsel of the Holy Spirit, appointed Elder Orson Hyde, the bearer of these presents, a faithful and worthy minister of Jesus Christ, to be our Agent and Representative in foreign lands, to visit the cities of London, Amsterdam, Constantinople, and Jerusalem; and also other places that he may deem expedient; and converse with the priests, rulers, and elders of the Jews, and obtain from them all the information possible, and communicate the same to some principal paper for publication, that it may have a general circulation throughout the United States. As Mr. Hyde has willingly and cheerfully accepted the appointment to become our servant and the servant of the public in distant and foreign countries, for Christ's sake, we do confidently recommend him to all religious and Christian people, and to gentlemen and ladies making no profession, as a worthy member of society, possessing much zeal to promote the happiness of mankind, fully believing that they will be forward to render him all the pecuniary aid he needs to accomplish this laborious and hazardous mission for the general good of the human family. Ministers of every denomination upon whom Mr. Hyde shall call, are requested to hold up his hands, and aid him by their influence, with an assurance that such as do this shall have the prayers and blessings of a poor and afflicted people, whose blood has flowed to test the depths of their sincerity and to crimson the face of freedom's soil with martyr's blood. Mr. Hyde is instructed by this Conference to transmit to this country nothing but simple facts for publication, entirely disconnected with any peculiar views of theology, leaving each class to make their own comments and draw their own inferences. Given under our hands at the time and place before mentioned. Joseph Smith, Jun., Chairman. Robert B. Thompson, Clerk. {114} _Sunday, 12_.--Several of the Twelve bore their public testimony to the Gospel in the Cock Pit, Preston. The High Council of Nauvoo met at my house, when I proposed that Brother Hyrum Smith go east with Oliver Granger to settle some business transactions of the Church which the Council sanctioned; and voted, "that President Joseph Smith, Jun., make the necessary credentials for Oliver Granger and Hyrum Smith." [Sidenote: Earthquakes.] _Monday, 13_.--From the second of October, 1839, to this date, there have been one hundred and forty-five shocks of earthquake in Scotland, reported by Mr. Milne to the Royal Society of Edinburgh. Some of these shocks were sufficient to alter the natural levels of the ground more than two degrees, and some witnesses thought four degrees, and caused houses to rock like boats on the sea. [Sidenote: Ordination of Willard Richards to the Apostleship.] _Tuesday, 14_.--A council of the Twelve, namely, Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, Wilford Woodruff, George A. Smith and John Taylor, was held at the house of Elder Willard Richards, in Preston, England, when the latter was ordained to the Apostleship,--agreeably to the revelation,--by President Young, under the hands of the quorum present. Other business was transacted, as also on the following days, all of which may be seen by reference to President Young's letter of the 17th instant. _Wednesday, 15_.--Elder Orson Hyde left Commerce for Jerusalem. _Thursday, 16_.--Elder Orson Hyde met with John E. Page at Lima. _Letter of Brigham Young to the Saints of the United States--Affairs of the British Mission_. Preston, England, April 17, 1840. To the Saints in the United States of America: For the comfort of the Church in general, in that country, I attempt to address a few lines {115} to you, to let you know where we are, and what we are doing in this country. The work of the Lord is progressing here, and has been ever since Elders Orson Hyde and H. C. Kimball left this country. According to the account that the Elders give of their labors, there have been about eight or nine hundred persons baptized since they left. The Gospel is spreading, the devils are roaring. As nigh as I can learn, the priests are howling, the tares are binding up, the wheat is gathering, nations are trembling, and kingdoms tottering; "men's hearts failing them for fear, and for looking for those things that are coming on the earth." The poor among men are rejoicing in the Lord, and the meek do increase their joy. The hearts of the wicked do wax worse and worse, deceiving and being deceived. But I rejoice that I am counted worthy to be one of the number to carry salvation to the poor and meek of the earth. Brethren, I want to say many things, but I shall not have room on this paper, as I design giving the minutes of our conference below. After a long and tedious voyage of 28 days on the water, we landed in Liverpool, Elders Heber C. Kimball, Parley P. Pratt, Orson Pratt, George A. Smith, Reuben Hedlock, were in the company. We rejoiced in the Lord, and when we cast our minds upon the Saints in that country, [the United States] we could, by faith participate in their joys, realizing they were met in conference, it being the 6th day of April. We soon found a room that we could have to ourselves, which made our solemn assembly glorious. We blest each other and prepared for our labor. The next day we found Elder Taylor in the city. There had been about thirty baptized. On Wednesday went to Preston; met with the church on Sunday, and bore testimony to the things the Lord is doing in these last day's. President Joseph Fielding gave out an appointment for a conference for the church on Wednesday, the 15th. At a council of the Twelve, held in Preston, England, on the 14th of April, 1840, it being the 9th day of the 1st month of the 11th year of the rise of the Church of Jesus Christ, Elders Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, Wilford Woodruff, John Taylor and George A. Smith, being present, Elder Brigham Young was called to preside, and Elder John Taylor chosen secretary. The council was opened by prayer by Elder Brigham Young. Elder Willard Richards was ordained to the office of an Apostle, and received into the quorum of the Twelve by unanimous vote, according to previous revelation. Elder Brigham Young was unanimously chosen as the President of the Twelve. [2] {116} Resolved, that he who acts as the secretary of the quorum, shall prepare the minutes of the conference of the quorum, and deposit them in the hands of the president for keeping. Moved by Elder Kimball, and seconded by Elder Richards, that twenty of the Seventies be sent for, and that it be left discretionary with the President of the Twelve to send for more if he think proper. Conference adjourned. Benediction by Elder Kimball. At a general conference of the Church of Jesus Christ of Latter-day Saints, held in the Temperance Hall, Preston, Lancashire, England, on the 15th of April, 1840, President Joseph Fielding called upon Elder Kimball to preside, and Elder William Clayton was chosen clerk, it being the 10th day of the 1st month of the 11th year of the rise of the Church. The meeting was opened by singing, and prayer by Elder Kimball. Elder Kimball then called upon the Elders to represent the different branches of the Church. Elder Joseph Fielding represented the church in Preston, consisting of about three hundred members, seven Elders, eight Priests, six Teachers, and two Deacons. Elder Peter Melling represented the church in Penworthan, consisting of seventy-three members, three Elders, one Priest, two Teachers. John Jackson represented the church at Southport, consisting of twenty members, one Priest, and one Teacher. Elder John Moon represented the church at Danbers Lane, and neighborhood--members generally in good standing, consisting of fifty-four members, one Elder, two Priests, three Teachers. Richard Benson, represented the church at Hunter's Hill and neighborhood, consisting of seventeen members, one Elder, one Priest, one Teacher. Elder Amos Fielding, represented the church at Bolton, consisting of sixty members, one Elder, two Priests, two Teachers. Elder Amos Fielding represented the church at Heskin, consisting of three members, one Elder. Elder Amos Fielding represented the Church at Radcliff, consisting of ten members. Elder Withnal represented the {117} church at Whittle, consisting of eighteen members, one Elder, four Priests. Elder Francis Clark represented the church at Ribchester, consisting of twenty-five members, two Elders, one Priest. Elder Thomas Richardson represented the church at Burnley, consisting of twenty four members, generally in good standing, one Priest, one Teacher. Elder Francis Moon represented the church at Blackburn, consisting of fifteen members, one Priest. Elder James Smithies represented the church at Chardgley and Thornley, consisting of twenty-nine members, two Elders, one Priest, one Teacher, one Deacon. Priest John Ellison represented the church at Waddington, consisting of fifty members, two Priests, two Teachers, one Deacon. Elder Thomas Smith represented the church at Clitheroe, consisting of twenty-seven members, one Elder, three Priests. Elder Thomas Smith represented the church at Catburn, consisting of eighty-four members, one Elder, two Priests, two Teachers, one Deacon. Elder Thomas Smith represented the church at Downham, consisting of twenty members, one Teacher, one Deacon. Elder Thomas Smith represented the church at Gridleton, consisting of five members. Elder William Clayton represented the church at Manchester, consisting of two hundred and forty members, three Elders, five Priests, four Teachers, one Deacon. Elder William Clayton represented the church at Stockport, consisting of forty members, one Priest, two Teachers, one Deacon. Elder William Clayton represented the church at Peover and Macclesfield, consisting of thirty members, three Priests. Elder William Clayton represented the church at Duckinfield, consisting of thirty members, one Priest. Elder William Clayton represented the church at Altrincham, consisting of eight members, one Priest, one Teacher. Elder William Clayton represented the church at Middlewich, consisting of six members. Elder David Wilding represented the church at Bury and Elton, consisting of twelve members. Elder Wilford Woodruff represented the church in the Potteries, consisting of one hundred and one members, one Elder, two Priests, four Teachers, one Deacon. Elder Wilford Woodruff represented the church at Herefordshire, consisting of one hundred and sixty members, one Elder, two Priests; about forty of them were Methodist preachers of the United Brethren. Elder John Taylor represented the church at Liverpool, consisting of twenty-eight members. Elder Joseph Fielding represented the church at Alston, Cumberland, consisting of forty members, two Elders, two Priests, two Teachers. Elder Willard Richards represented the church at Brampton, consisting of thirty members, one Elder, one Priest. Elder Willard Richards represented the church at Bedford, consisting of forty members, one Elder, one Priest. Elder Willard Richards {118} represented the church at Scotland, consisting of twenty-one members, three Elders. The meeting was then adjourned for one hour. The conference again assembled at half-past one o'clock. Meeting opened by prayer, and business commenced. Elder John Moon represented the church at Layland Moss, consisting of six members, one Priest. Elder Willard Richards having been previously ordained into the quorum of the Twelve, according to previous revelation, it was moved by Elder Young, and seconded by Elder Taylor, that Elder Hyrum Clark be appointed as a counselor to Elder Fielding, in the place of Elder Richards; carried unanimously. Moved by Elder Fielding, seconded by Elder Young, that a hymnbook should be published; carried. Moved and seconded, that the publishing of the hymn-book shall be done by the direction of the Twelve; carried. Moved and seconded that a monthly periodical shall be published under the direction and superintendence of the Twelve, for the benefit and information of the Church, as soon as a sufficient number of subscribers shall be obtained; carried. Moved and seconded that Brother John Blazard, of Samsbury, be ordained to the office of a Priest; carried. Moved and seconded that Brother James Cobridge, of Thornley, be ordained to the office of Priest; carried. Elder Kimball then laid before the conference the importance and propriety of ordaining a Patriarch to bestow patriarchal blessings on the fatherless, &c.; referred to the Twelve, whose business it is to select one, and ordain him according to the directions of the Spirit. After various remarks and addresses given by the Elders, President Fielding and his counselors proceeded to ordain Brothers Blazard and Cobridge to their offices, as stated above. Elder Kimball then called upon the clerk to read over the minutes of the conference, which being done, they were received by the unanimous voice of the conference. Moved by Elder Young, and seconded by Elder Parley P. Pratt, that this conference be adjourned until the 6th of July next, to be held in Preston, at 10 o'clock a. m.; carried. Meeting then adjourned. H. C. Kimball, President. Wm. Clayton, Clerk. _Council Meeting of the Twelve in England--Hymn-Book and the "Millennial Star" Projected_. The Council met pursuant to adjournment, April 16th, 1840. The number of the quorum the same as on the 14th. {119} Moved by Elder Young, seconded by Elder Taylor, that Elder Parley P. Pratt be chosen as the editor of the monthly periodical for the Church. Moved by Elder Kimball, seconded by Parley P. Pratt, that a committee of three be appointed to make a selection of hymns. Moved by Elder Orson Pratt, and seconded by Elder Wilford Woodruff, that Elders Brigham Young, Parley P. Pratt, and John Taylor form the committee for that purpose. Moved by Elder Willard Richards, seconded by Elder George A. Smith, that the name of the paper or periodical be the _Latter-day Saints Millennial Star_. Moved by Elder Brigham Young, seconded by Elder Orson Pratt, that the size of the paper, its plan, and price be left at the disposal of the editor. Moved by Elder Brigham Young, seconded by Elder Heber C. Kimball, that the Saints receive a recommend to the Church in America to move in small or large bodies, inasmuch as they desire to emigrate to that new country. Moved by Elder Brigham Young, seconded by Parley P. Pratt, that we recommend no one to go to America that has money, without assisting the poor according to our counsel from time to time. Moved by Elder John Taylor, seconded by Elder Parley P. Pratt, that the copyright of the Book of Doctrine and Covenants and the Book of Mormon be secured as quick as possible. Moved by Elder Woodruff, seconded by Elder Willard Richards, that Elders Brigham Young, Heber C. Kimball, and Parley P. Pratt be the committee to secure the copyright. Moved by Elder Heber C. Kimball, and seconded by Elder Willard Richards, that Elder Peter Melling be ordained an evangelical minister [Patriarch] in Preston. Moved by Elder Heber C. Kimball, that the Twelve meet here on the 6th of July next, seconded by Elder Wilford Woodruff; and carried. Moved by Elder Willard Richards, and seconded by Elder Wilford Woodruff, that the editor of the periodical keep an account of all the receipts and expenditures connected with the printing, general expense, &c., and the books at all times be open for the inspection of the Council. The above resolutions were unanimously adopted. The conference closed by prayer. John Taylor, Clerk. _Letter of Brigham Young to the Prophet_. _To President Joseph Smith and Counselors_: Dear Brethren:--You no doubt will have the perusal of this letter, and minutes of our conference; this will give you an idea of what we {120} are doing in this country. If you see anything in or about the whole affair, that is not right, I ask, in the name of the Lord Jesus Christ, that you would make known unto us the mind of the Lord, and His will concerning us. I believe that I am as willing to do the will of the Lord, and take counsel of my brethren, and be a servant of the Church, as ever I was in my life; but I can tell you, I would like to be with my old friends; I like new friends, but I cannot part with my old ones for them. Concerning the hymn-book--when we arrived here, we found the brethren had laid by their old hymn-books, and they wanted new ones; for the Bible, religion, and all is new to them. When I came to learn more about carrying books into the states, or bringing them here, I found the duties were so high that we never should want to bring books from the states. I request one favor of you, that is, a letter from you, that I may hear from my friends. I trust that I will remain your friend through life and in eternity. As ever. Brigham Young. _April 17_.--This day the Twelve blessed and drank a bottle of wine at Penworthan, made by Mother Moon forty years before. Held a Council at her house in the evening, and ordained Peter Melling, Patriarch. [3] The following is the aggregate number of churches, official and private members represented at the above Conferences, held in Preston, England: Elders, 36; Priests, 54; Teachers, 36; Deacons, 11; members, 1,686; all contained in 34 branches. _Saturday, 18_.--Elders Young, Woodruff, and George A. Smith went to Burslem, and Elders Kimball and Richards to Chaidgley. _Sunday, 19_.--The High Council voted to meet at my office every Saturday at two in the afternoon. [Sidenote: Mission Opened in Scotland--Orson Pratt.] _Monday, 20_.--Elders Young and Woodruff went to Wolverhampton. About this time Elder Orson Pratt went to Edinburgh, Scotland. Elder Taylor returned to Liverpool. {121} _Letter of Robert Johnstone to Senator Young--Postoffice Name Changed from Commerce to Nauvoo_. Postoffice Department, Appointment Office, 21st April, 1830. Sir:--I have the honor to inform you, that the Postmaster General has this day changed the name of the postoffice at Commerce, Hancock county, Illinois, to "Nauvoo," and appointed George W. Robinson postmaster thereof. Very respectfully, your obedient servant, Robert Johnstone, Second Assistant Postmaster General. To the Hon. Richard M. Young, U.S. Senate. Elders Young and Woodruff visited the old cathedral at Worcester on their way to Ledbury, where they arrived this night. _Letter of Senator Young to Judge Elias Higbee--Postoffice Name, etc_. Washington City, April 22, 1840. Dear Sir:--After your departure from this city, I received, under cover from the Reverend Sidney Rigdon, the petition mentioned by you, for the appointment of George W. Robinson as postmaster at Commerce. This petition I laid before the Honorable Robert Johnstone, second assistant postmaster general, who has appointed Mr. Robinson as requested. We found, on examination of the papers, and a letter from Dr. Gallad, that there was a request that the name of the postoffice should be changed to that of Nauvoo, a Hebrew term, signifying a beautiful place. Mr. Johnstone, at my instance, has changed the name accordingly, in the supposition that it would be agreeable to the citizens concerned. Will you please advise with the Rev. Joseph Smith and others most immediately interested, and if the change of the name to Nauvoo should not be acceptable, it can on application be restored to that of Commerce. I received a letter from Malcolm McGregor, Esq., postmaster at Carthage, a few days ago, in which he urges the necessity of having the mail carried twice a week, between Carthage and Nauvoo, and expresses the opinion that the additional expenses would not exceed one hundred and fifty dollars, as the mail is carried on horseback. I have brought the subject before the proper department as requested by Mr. McGregor, and hope to be able to succeed; although the Postoffice Department, owing to pecuniary embarrassment, is not in a situation to extend facilities at the present time. {122} Please present my respects to Mr. Smith, and accept for yourself my kindest regards. Very respectfully, &c., Richard M. Young. To Judge Elias Higbee. _Wednesday, 22_.--Elders Young and Woodruff organized a branch of the Church at Frooms Hill, Herefordshire. _Thursday, 23_.--Elders Kimball and Richards returned to Preston. Elder Young visited at Moor Ends Cross, and 24th preached at Malvern Hill. Elder Kimball went to Eccleston and continued some days visiting the churches around Preston. _Saturday, 25_.--Elder Richards went to Manchester, found the _Prospectus_ for the _Millennial Star_ ready. Elder Young returned to Frooms Hill, and stayed at Brother John Benbow's till the 30th, preaching, and writing letters to his friends in America. _Wednesday, 29_.--Elders Hyde and Page were at Quincy, Illinois. Elder Woodruff wrote as follows: _Letter of Wilford Woodruff to Don Carlos Smith--Success of Woodruff's Ministry_. Ledbury, Herefordshire, England, April 29, 1840. _Elders Ebenezer Robinson and Don Carlos Smith_: Brethren:--As Elder Young is writing, I am privileged with a space of a few lines: knowing that our friends are desirous to hear of the work of the Lord in this land, I make the following remarks concerning the mercy of God and my labors. Since I last wrote you, (I wrote you a lengthy letter, dated February 27th, in which I gave you an account of my travels, voyage, and labors from the time I left Montrose unto the date of my letter, which I trust you have received,) I continued laboring in Staffordshire until the first of March, when I felt it to be the will of the Lord that I should go more to the south part of England. I left the care of the Staffordshire church in the hands of Elder Turley, and traveled eighty miles south, in a region where the word had not been preached. I commenced preaching near Ledbury, Herefordshire; this is about forty miles from Bristol, {123} forty from Birmingham, fourteen from Worcester, one hundred and twenty from London. As soon as I began to teach, many received my testimony. I there preached one month and five days, and baptized the superintendent of the church of the United Brethren, a branch of the Methodist church, and with him 45 preachers, mostly of the same order; and about 114 members, making 160 in all. This put into my hands, or under my care, more than forty established places of preaching, licensed according to law, including one or two chapels. This opened a large field for the spread of the work in this country. Among the number baptized are some of most all churches and classes as well as preachers. There is one constable, and one clerk of the Church of England, with numbers of their members. But in the midst of my labors I received a letter stating that the Twelve had just arrived and wished me to come to Preston, and meet with them in conference. Consequently I traveled 160 miles to Preston and was once more permitted to strike hands with my brethren from America, and sit in conference with them, the minutes of which you have. After conference I returned to Herefordshire in company with Elder Brigham Young. We have again commenced our labors here, and there will be many baptized in this region. I have now more than 200 on my list, and scores are now waiting for an opportunity to receive the ordinance of baptism; and the work is progressing in all parts of this country where it is faithfully proclaimed. I understand that Elders Wright and Mulliner are opening some permanent doors in Scotland; and we have many calls through many parts of this country, even more than we are able to fill. I desire the prayers of the Saints; that I may have wisdom and grace according to my day, and do the work of God in meekness and humility. Wilford Woodruff. _Thursday, 30_.--Elders Young, Woodruff, and Richards met at Elder Kington's, at Dymock. _Letter of Elders Hyde and Page to the Prophet--Plans for the Palestine Mission_. Columbus, May 1, 1840. _President Smith_: Sir:--The mission upon which we are sent swells greater and greater. As there is a great work to be done in Germany, as manifested to us by the Spirit, the following plan has been suggested to us; viz., to write a set of lectures upon the faith and doctrine of our Church, giving a brief {124} history of the coming forth of the Book of Mormon, and an account of its contents in as clear and plain a style as possible; together with the outlines and organization and government of the Church of Latter-day Saints, drawn from the Doctrine and Covenants with all the wisdom and care possible; and get the same translated into German, and publish it when we arrive in Germany, and scatter it through the German empire. Is this correct? Should we consider it necessary to translate the entire Book of Mormon into German, and Doctrine and Covenants too, are we or are we not at liberty to do so? Should we deem it necessary to publish an edition of hymn-books in any country, are we at liberty to do it? The fact is, we need such works, and we cannot get them from the church here; and if we could, we could not well carry them with us, at least in any quantity. We feel that we are acting under the direction of the Presidency of the Church; and the reason that we make these inquiries, is, that we do not wish to step beyond our limits, or bring ourselves into a snare and dishonor by taking liberties that are not ours. We feel that all our exertions and interests shall become subservient to building up the Kingdom of God. We wish to be co-workers with you and with the Spirit of the Lord. We did not converse so much upon these literary works as we should have done before we left. The fact is, we did not begin to see the greatness of our mission before we left home; our minds were in a nutshell. It seems to us that we should spread this work among all people, languages and tongues, so far as possible; and gather up all jewels among the Jews besides. Who is sufficient for these things? As agents for the Church abroad, and as co-workers with yourself, in spreading this kingdom to the remotest corners of the earth, are we at liberty to translate and publish any works that we may think necessary, or that the circumstances in which we are placed seem to require whether original, or works published by the Church? If we are not at liberty to take this wide range, please tell us how far we may go. We are setting this great work before the people as an inducement to them to help us. If we are setting our standard too high, a word from you will bring it down. We have held a two days' meeting in this place; but in consequence of continual rains, which swelled the creeks so high, the people could not get to us. The meeting was four miles from Columbus; one only baptized. We have now an opportunity to ride as far east as Indiana, beyond the metropolis, and have the privilege to stop and preach by the way. Will you write to us at Cincinnati, and much oblige. Your brethren in the Kingdom of God, Orson Hyde, John E. Page. {125} P. S.--Will you please send word to Marinda, that I want her to write to me at Cincinnati, Ohio. Please bear it in mind and oblige thy friend. O. H. [Sidenote: Commotions in the World.] _Friday, May 1_.--The town of Baji, in the county of Baes, on the river Danube, was almost totally destroyed by fire; about two thousand houses were burnt, with the palace, several churches, and all the great corn magazines; leaving about sixteen thousand inhabitants destitute. The plague is raging in the East--at Silistria, Broussa, Alexandria, Aleppo, &c.; and wars and rumors of wars in Spain, Mexico and South American governments; French and Arabs in Africa, Russia and Circassia, Egypt, England and the East Indies, and the Canada Revolution; all betoken the fulfillment of prophecy. _Thursday, 7_.--The city of Natchez was this day to a great extent destroyed, almost in a moment, by a whirlwind, storm and tempest. It is reported that sixty boats sunk, houses and churches blown to atoms, more than three hundred persons killed, and $5,000,000 of property destroyed; nearly the whole country on the Mississippi for 1,100 miles from its mouth is under water. _Letter of Brigham Young to the Prophet--Affairs of the British Mission_. Lugwardine, Herefordshire, England, May 7, 1840. Brother Joseph Smith:--Through the mercy of our heavenly Father, I am alive and in pretty good health; better than I should have been, had I remained in America. I trust that you and family are well, and I ask my heavenly Father that we may live forever; but not to be chased about by mobs, but live to enjoy each other's society in peace. I long to see the faces of my friends again in that country once more, It is better for me to be here, because the Lord has called me to this great work, but it is hard for me to be parted from my old friends whom I have proved to be willing to lay down their lives for each other. I feel as though the Lord would grant me the privilege of sometime seeing my old friends in America. Give my best wishes to your wife. I remember her in my prayers, and also Father and Mother Smith. I remember {126} the time when I first saw Mother Smith, and the trials she had when the work of the Lord first commenced in her family. I beg to be remembered to Brother Rigdon and family, also to Brother Hyrum and family, and to all the faithful in Christ. The brethren that have come from America are all well and doing well. I want to ask some questions. Shall we print the Book of Mormon in this country immediately? They are calling for it from every quarter. The duties are so high on books, we need not think of bringing them from America. Another question, is the Book of Doctrine and Covenants to be printed just as it is now, to go to the nations of the earth; and shall we give it to them as quickly as we can? Or what shall we do? Will the Twelve have to be together to do business as a quorum? Or shall they do business in the name of the Church? Why I ask this is for my own satisfaction; if the Lord has a word for us, for one I am willing to receive it. I wish you to write as soon as you receive this, and let me know about the Book of Mormon, whether we shall proceed to publish it immediately or not, or whether we shall do according to our feelings. If I should act according to my feelings, I should hand the Book of Mormon to this people as quickly as I could. The people are very different in this country from what the Americans are. They say it cannot be possible that men should leave their homes and come so far, unless they were truly the servants of the Lord; they do not seem to understand argument; simple testimony is enough for them; they beg and plead for the Book of Mormon, and were it not for the priests, the people would follow after the servants of the Lord and inquire what they should do to be saved. The priests feel just as they did in the days of the Savior. If they let "this sect alone, all men will believe on them, and the Romans will come and take away our place and nation." I wish you would tell me how Cousin Lemuel gets along with his business, and all the boys on the half-breed track, and the whole breed. I think a great deal about our friends, families, and possessions. I look for the time when the Lord will speak so that the hearts of the rebellious will be pierced. You will remember the words of the Savior to His disciples; He says, to you is given to know the mysteries of the kingdom of heaven, but to them that are without, all things are in parables. The brethren here are very anxious to emigrate to that country; some want to come this fall: where shall they go? Their customs are different from ours, and it would be more pleasant for them to settle by themselves. Almost without exception it is the poor that receive the Gospel. I think there will be some [who will go] over this fall. My counsel to such as intend to go is, that they go to the western states, where they {127} can live among the farmers and wait for orders from the authorities of the Church, and all will be well. You must excuse my bad writing. I have only caught at ideas. I want to know about the brethren's coming over this fall. I think some of us will come. We shall send our papers to you, and to a number of the rest of the brethren. I wish you would have the goodness to give me a pretty general knowledge of the Church, for I feel for them, and pray for them continually. We need help very much in this country. One American can do more here than a number of Elders who are raised up here by the preaching of the Gospel. We have sent for some to come. I wish you would encourage them to come as quickly as they can. If we could go four ways at a time, we could not fill all the calls we have for preaching. I shall expect such counsel from you about the Elders coming as you shall think necessary for us and them to have. I wish to know what the prospect is about the government's doing anything for us. When we left New York I thought there was but a poor chance for us. Concerning calling Seventies and sending them to other countries, I should like to know whether it would be proper to ordain them to that office or not while here. Had any of us better come back this fall? I suppose that some that come over with us will return; Brothers Clark and Hedlock, and Brother Turley if the latter gets at liberty. I suppose you have heard that he is in prison. He has been there ever since my arrival in England, and how long he will remain the Lord only knows. He was put there through the influence of a priest, as nigh as I can learn, for some old pretended claim, but no one can find out what that claim is. I have just met with Brother Woodruff; he tells me that the Church in this region of country numbers between three and four hundred; it is only about three months since Brother Woodruff commenced to labor here. I have just received a letter from Brother Turley, which states he expects to leave his place the next day. Brother Woodruff sends his respects. I am as ever, Brigham Young. [Sidenote: Release of Elder Turley from prison.] _Saturday, 9_.--Elder Theodore Turley was released from Stafford jail, where he had been confined since his arrest on the 16th of March last, at the instigation of John Jones, a Methodist preacher, on the pretense of a claim arising under a partnership with another man fifteen years ago, before he left {128} England; but the real object was to stop his preaching. He was without provisions for several days, but the poor Saints in the Potteries, on learning his condition, supplied his wants, some of the sisters actually walking upwards of twenty miles to relieve him. He preached several times to the debtors, was visited by Elders Woodruff, Richards, George A. Smith, A. Cordon, and others, and was dismissed from prison on his persecutors ascertaining their conduct was about to be exposed. This rather encouraged than disheartened the Elders, as I had told them on their leaving Nauvoo, to be of good courage, for some of them would have to look through grates before their return. _Thursday, 14_.--The papers of this date report that the island of Ternate [4] was nearly ruined by earthquakes on the 14th and 15th February, 1840. _Letter of the Prophet to Elders Hyde and Page--Palestine Mission Considered_. Nauvoo, Hancock County, Illinois, May 14th, 1840. _To Orson Hyde and John E. Page_: Dear Brethren:--I am happy in being informed by your letter that your mission swells "larger and larger." It is a great and important mission, and one that is worthy those intelligences who surround the throne of Jehovah to be engaged in. Although it appears great at present, yet you have but just begun to realize the greatness, the extent and glory of the same. If there is anything calculated to interest the mind of the Saints, to awaken in them the finest sensibilities, and arouse them to enterprise and exertion, surely it is the great and precious promises made by our heavenly Father to the children of Abraham; and those engaged in seeking the outcasts of Israel, and the dispersed of Judah, cannot fail to enjoy the Spirit of the Lord and have the choicest blessings of Heaven rest upon them in copious effusions. Brethren, you are in the pathway to eternal fame, and immortal glory: and inasmuch as you feel interested for the covenant people of the Lord, the God of their fathers shall bless you. Do not be discouraged on {129} account of the greatness of the work; only be humble and faithful, and then you can say, "What art thou, O great mountain! before Zerubbabel shalt thou be brought down." He who scattered Israel has promised to gather them; therefore inasmuch as you are to be instrumental in this great work, He will endow you with power, wisdom, might, and intelligence, and every qualification necessary; while your minds will expand wider and wider, until you can circumscribe the earth and the heavens, reach forth into eternity, and contemplate the mighty acts of Jehovah in all their variety and glory. In answer to your inquiries respecting the translation and publication of the Book of Mormon, hymn-book, history of the Church, &c., &c., I would say that I entirely approve of the same, and give my consent, with the exception of the hymn book, as a new edition, containing a greater variety of hymns, will be shortly published or printed in this place, which I think will be a standard work. As soon as it is printed, you shall have some sent to you, which you may get translated, and printed into any language you please. Should we not be able to send some to you, and there should be a great call for hymn books where you may be, then I should have no objection to your publishing the present one. Were you to publish the Book of Mormon, Doctrine and Covenants, or hymn-book, I desire the copyrights of the same to be secured in my name. With respect to publishing any other work, either original, or those which have been published before, you will be governed by circumstances; if you think necessary to do so, I shall have no objection whatever. It will be well to study plainness and simplicity in whatever you publish, "for my soul delighteth in plainness." I feel much pleased with the spirit of your letter--and be assured, dear brethren, of my hearty co-operation, and my prayers for your welfare and success. In answer to your inquiry in a former letter, relative to the duty of the Seventies in regulating churches, &c., I say that the duties of the Seventies are more particularly to preach the Gospel, and build up churches, rather than regulate them, that a High Priest may take charge of them. If a High Priest should be remiss in his duty, and should lead, or suffer the church to be led astray, depart from the ordinances of the Lord, then it is the duty of one of the Seventies, acting under the special direction of the Twelve, being duly commissioned by them with their delegated authority, to go to the church, and if agreeable to a majority of the members of said church, to proceed to regulate and put in order the same; otherwise, he can have no authority to act. Joseph Smith, Jun. {130} _Friday, 15_. _Letter of Willard Richards to the Editor of the Millennial Star--Reporting Labors_. Ledbury, Herefordshire, May 15th, 1840. _To the Editor of the Millennial Star_: Beloved Brother:--Two weeks ago this day, I parted with Brothers Young and Woodruff in this place, taking different locations in this part of the vineyard, originally opened by Brother Woodruff, and after visiting various places in Herefordshire, Worcestershire, and Gloucestershire, preaching daily, talking night and day, and administering the ordinances of the Gospel as directed by the Spirit, we have again this day found ourselves together, and Elder Kington in our midst (he is devoted wholly to the ministry). By comparing minutes we find there have been in these two weeks about 112 baptized; 200 confirmed; 2 Elders, about 20 Priests, and 1 Teacher ordained; and the Church in these regions now numbers about 320. The branches are small, the brethren much scattered; consequently the field is so large that the reapers cannot call to each other from side to side, neither can they often see each other without a telescope. There are many doors open which we cannot fill; calls for preaching on almost every hand, which we cannot answer. Oh! that the Saints would pray to the Lord of the harvest to send forth laborers! I have this day received a letter from my sister in Massachusetts, giving me the intelligence of the death of my aged father. The work of the Lord is rolling forth in that part of the land, such intelligence as this from our native land makes our hearts rejoice, even in affliction. Your brother in the everlasting covenant, Willard Richards. Footnotes: 1. It was announced in the Prospectus that the _News_ would "take perfectly neutral ground, in regard to politics, and it is the fixed determination of the publishers to studiously avoid all party strife, and political wranglings which are so prevalent at the present time." The _News_, however, never materialized. 2. President Young was also President of the Twelve by virtue of seniority of ordination into the quorum. When the quorum of the Twelve was first organized the members took their place according to age. This arrangement brought Thomas B. Marsh to the head of the quorum, and made him President. After this first arrangement, however, the members of the quorum took their place in it according to seniority of ordination, not of age. (See Volume II this work, pp. 219, 220, and notes). Brigham Young was the second man ordained into the quorum, Lyman E. Johnson being the first. As Lyman E. Johnson was excommunicated from the church at Far West in 1838, Brigham Young was President of the Twelve by virtue of his seniority of ordination as well as by the choice of his brethren. Indeed the choice of the brethren mentioned in the text can only be regarded as an act recognizing the fact of his presidency by virtue of his seniority of ordination. It may be of interest to remark also, that at the time there was but one man in the quorum President Young's senior by age, namely, John E. Page, born in 1799, and ordained an Apostle in 1838. 3. Peter Melling was the first patriarch ordained in a foreign land, that is, a foreign land from America where the latter-day dispensation of the Gospel was opened. He was the son of Peter Melling, born in Preston, England, on the 14th day of February, 1787. He was, therefore, in his 64th year. He was evidently a man of great force of character, for he proceeded at once with great diligence and ability to fulfill the duties of his high office, all of which is evidenced by the record of the Patriarchal blessings given under his hands, and now in the Historian's office. 4. Ternate is a small island in the Moluccas, west of Jilolo, in the Dutch East Indies. {131} CHAPTER VII. First Foreign Periodical of the Church, "The Millennial Star"--The Prophet Seeks Release from Secular Responsibilities. _Sunday, May 17_.--Elders Young, Woodruff, and Richards held conference with the Saints at Gadfield Elm Chapel. [Sidenote: The Beacon Hill Conference.] _Monday, 18_.--The above Elders met the brethren at Elder Kington's, where they had a tea party, praying, singing, confirming, ordaining, and about twenty were baptized; thus they continued their labors from place to place, until Wednesday 20th, when they found themselves with one accord on the top of "the Herefordshire Beacon," [1] and within the old fortification, when after prayer they expressed their feelings concerning the business of the Church, which were (as they had obtained money from Brother John Benbow, and other brethren for printing the hymnbook, and in part sufficient for the Book of Mormon) that Elder Young repair immediately to Manchester, and join his brethren previously appointed with him on a committee, for the printing of the hymn-book, and cause 3,000 copies to be issued without delay. Also that the same committee cause 3,000 copies of the Book of Mormon to be printed and completed with as little delay as possible, with an index affixed to the same, the form of the book to be determined by the committee. Their views were written and signed by Elder Willard Richards and Wilford Woodruff, when President Young left direct for Manchester. He saw George A. Smith, at the Potteries, who approved the "Beacon Conference." {132} _Sunday, 24_.--President Young met with the Church, and on Monday, 25th, visited the printers to inquire their prices, etc. _A Letter of Heber C. Kimball, et al., Recommending English Saints to the Bishop of the Church_. Preston, May 25, 1840. To the Presidency, High Council and Bishop of the Church of Jesus Christ of Latter-day Saints at Commerce. We commend to your notice the brethren and sisters that have commendatory letters from us of this date, that you will do all that you consistently can for them, for I verily believe they have utmost confidence in you, and will receive with gratitude your advice and instruction, and cheerfully submit to the rules and regulations of the Church. They have our blessings, and we trust their subsequent conduct will entitle them to your blessings also, and the Church generally. We rejoice that we can say the work of God here is in a prosperous way. Yea, we rejoice greatly at the aspect of the times, expecting the time to be not far distant when the standard of truth will be conspicuously raised throughout this land. We have witnessed the flowing of the Saints towards Zion; the stream has begun, and we expect to see it continue running until it shall have drained the salt, or the light, from Babylon, when we hope to shout hosanna home. Dear brethren, accept our love, and present it to the Church. Your brethren in the new and everlasting covenant, Heber C. Kimball, Joseph Fielding, William Clayton. _Tuesday, 26_.--Elder John Taylor arrived at Manchester, and on the 27th, Elder Kimball arrived. The committee on the hymn-book commenced and continued selecting hymns until the 30th, when Elders Young, Kimball and Taylor went to Liverpool, and preached on Sunday the 31st. [Sidenote: Death of Bishop Partridge.] _Wednesday, 27_.--Bishop Edward Partridge [2] died at Nauvoo, aged forty-six years. He lost his life in consequence of the Missouri persecutions, and he is one of that number whose blood will be required at their hands. His daughter, Harriet Pamela, died on the 16th of May, aged nineteen years. {133} [Sidenote: First Number of the _Millenial Star_.] The first number of _The Latter-day Saints' Millennial Star_ [3] was issued at Manchester, in pamphlet form of twenty-four pages. Edited by Parley P. Pratt. Price sixpence. Office 149 Oldham Road. _Monday, June 1, 1840_.--The Saints have already erected about two hundred and fifty-houses at Nauvoo, mostly block houses, a few framed, and many more are in course of construction. The Gospel is spreading through the States, Canada, England, Scotland, and other places, with great rapidity. {134} Elders Young and Kimball were engaged in blessing the brethren who were about to sail for America. _Wednesday, 3._--Elders Young and Taylor visited the printers in Liverpool and Elder Young preached on the Sunday following. The First Company of Saints from England. _Saturday, 6._--Elder John Moon and a company of forty Saints, to wit., Hugh Moon, his mother and seven others of her family, Henry Moon (uncle of John Moon), Henry Moon, Francis Moon, William Sutton, William Sitgraves, Richard Eaves, Thomas Moss, Henry Moore, Nancy Ashworth, Richard Ainscough, and families, sailed in the ship _Britannia_ from Liverpool for New York, being the first Saints that have sailed from England for Zion. _Monday, 8_.--Elders Young and Taylor visited Cheshire, and on Tuesday, Manchester, and continued to select hymns. [Sidenote: Brigham Young's Dreams.] Elder Young dreamed of his family in health and want, also of the Church and people, and of a contention between two small companies in the west, one north, the other south--the north prevailing from time to time. _Minutes of the Conference Held at Gadfield Elm Chapel, in Worcestershire, England, June 14th, 1840_. The preachers and members of the Bran Green and Gadfield Elm Branch of the Froomes Hill Circuit, of the United Brethren met at the Gadfield Elm Chapel, Worcestershire, June 14th, 1840, pursuant to previous notice, when the meeting was called to order by Elder Thomas Kington. Elder Willard Richards was chosen president, and Elder Daniel Browett clerk for the meeting. The meeting was opened by prayer by Elder Wilford Woodruff. Remarks were then made by the president respecting the business of the day, and the necessary changes which must take place. It was then moved by Elder Thomas Kington, seconded by Elder Daniel Browett that this meeting be hereafter known by the name of the "Bran Green and Gadfield Elm Conference of the Church of Jesus Christ of Latter-day Saints," organized and established by the will and commandment of God in the United States of America, on the 6th day of April, {135} A. D. 1830, this being the eighth day of the third month of the eleventh year of the rise of the Church. Carried unanimously. [This motion was permitted to accommodate the feelings of the conference, who had all recently been baptized, but there is no such principle in existence, as to transform a church or conference of the world into a church or conference of Christ's fold by vote.] [4] Moved by Elder Wilford Woodruff, seconded by Elder T. Kington, that William Jenkins be ordained an Elder; and William Coleman, Joseph Firkins, William Pitt and Robert Harris be ordained to the office of Priest; and that George Burton, James Palmer, and William Loveridge, be ordained Teachers; carried unanimously. Ordained under the hands of Elders Richards and Woodruff. Moved by Elder Kington, seconded by Elder Woodruff, that Robert Clift, Priest, have the care of the church at Dymock; James Palmer, Priest, have the care of the church at Kilcott; John Hill, Priest, have the care of the church at Twigworth; William Coleman, Priest, have the care of the church at Bran Green; Thomas Brooks, Priest, have the care of the church at Ryton; John Smith, Priest, have the care of the church at Lime Street; Charles Hayes, Priest have the care of the church at Deerhurst; Thomas Smith, Priest, Assistant, have the care of the church at Deerhurst; John Vernon, Priest, have the care of the church at Apperley; William Bayliss, Priest, Assistant, have the care of the church at Apperley; John Arlick, Priest, have the care of the church at Norton; John Spires, Priest, have the care of the church at Leigh; John Davis, Priest, assistant, have the care of the church at Leigh; Thomas Oakley, Priest, have the care of the church at Gadfield Elm. And that Elder Daniel Browett take charge of the churches on the south, and Elder William Jenkins on the north side, of the river Severn. Carried unanimously. Moved by Elder Woodruff, and seconded by Elder Richards, that Elder Thomas Kington be the Presiding Elder over the Conference; carried. Meeting adjourned until two o'clock. Conference met at two o'clock according to adjournment, and administered the sacrament to a large congregation of Saints, accompanied by many observations on many subjects by the President. Ten members were confirmed under the hands of Elders Woodruff and Kington. Remarks were made by the President respecting the "blessing of children." Seven children were then blessed under the hands of Elders Woodruff and Kington. {136} Moved by Elder Kington, seconded by Elder Woodruff, that Elder Daniel Browett represent this Conference to the general conference, at Manchester, on the 6th day of July next; carried. Moved and carried that the Clerk present to the Presiding Elder, T. Kington, also to the general conference, for safe keeping, a copy of the minutes of this conference. The above minutes were then read and adopted, article by article, when it was moved by the President, and seconded by Elder Woodruff, that this conference be adjourned to the 13th day of September next at this place; carried unanimously. Conference closed by prayer; after which the Elders and officers present met in council, and voted unanimously to establish a weekly council of the officers of said conference to be held alternately on the south and north sides of the river Severn, to commence at Leigh on the 25th inst.; and organized the same by appointing Elder Daniel Browett, president and John Hill, Priest, clerk, on the south side of the river; and also on the north side, by appointing Elder William Jenkins, president and John Smith, Priest, clerk; to assemble on the 3rd of July next, at Turkey Hall. After passing many other votes of minor importance, accompanied by much instruction from Elders Richards and Woodruff, touching the duties of the several officers in their relations to each other, and the Church, the council adjourned. And it is worthy of remark, that no dissenting vote or voice was seen or heard during the day, either in conference or council. Willard Richards, President. Daniel Browett, Clerk. _Memorial of Joseph Smith, Jun., to the High Council of the Church of Jesus Christ of Latter-day Saints, June 18th, 1840_. The Memorial of Joseph Smith, Jun., respectfully represents--That after the members of the Church of Jesus Christ had been inhumanly as well as unconstitutionally expelled from their homes which they had secured to themselves in the state of Missouri, and although very much scattered and at considerable distance from each other, they found a resting place in the state of Illinois:--That after the escape of your Memorialist from his enemies, he (under the direction of the authorities of the Church) took such steps as has secured to the Church the present locations, viz., the town plot of Nauvoo and lands in the Iowa territory:--That in order to secure said locations, your Memorialist had to become responsible for the payment of the same, and had to use considerable exertion in order to commence a settlement, and a place of gathering for the Saints; and knowing from the genius of the {137} constitution of the Church, and for the well-being of the Saints, that it was necessary that the constituted authorities of the Church might assemble together to act or to legislate for the good of the whole society and that the Saints might enjoy those privileges which they could not enjoy by being scattered so widely apart--your Memorialist was induced to exert himself to the utmost in order to bring about objects so necessary and so desirable to the Saints at large:--Under the then existing circumstances, your Memorialist had necessarily to engage in the temporalities of the Church, which he has had to attend to until the present time:--That your Memorialist feels it a duty which he owes to God, as well as to the Church, to give his attention more particularly to those things connected with the spiritual welfare of the Saints, (which have now become a great people,) so that they may be built up in their most holy faith, and go on to perfection:--That the Church have erected an office where he can attend to the affairs of the Church without distraction, he thinks, and verily believes, that the time has now come, when he should devote himself exclusively to those things which relate to the spiritualities of the Church, and commence the work of translating the Egyptian records, the Bible, and wait upon the Lord for such revelations as may be suited to the conditions and circumstances of the Church. And in order that he may be enabled to attend to those things, he prays your honorable body will relieve him from the anxiety and trouble necessarily attendant on business transactions, by appointing some one to take charge of the city plot, and attend to the business transactions which have heretofore rested upon your Memorialist: That should your Honors deem it proper to do so, your Memorialist would respectfully suggest that he would have no means of support whatever, and therefore would request that some one might be appointed to see that all his necessary wants may be provided for, as well as sufficient means or appropriations for a clerk or clerks, which he may require to aid him in his important work. Your Memorialist would further represent, that as Elder H. G. Sherwood is conversant with the affairs of the city plot, he would be a suitable person to act as clerk in that business, and attend to the disposing of the remaining lots, &c. Your Memorialist would take this opportunity of congratulating your honorable body on the peace and harmony which exist in the Church, and for the good feelings which seem to be manifested by all the Saints, and hopes that inasmuch as we devote ourselves for the good of the Church, and the spread of the kingdom, that the choicest blessings of heaven will be poured upon us, and that the glory of the Lord will overshadow the inheritances of the Saints. Joseph Smith, Jun. {138} _Proceedings of the High Council on the Foregoing Memorial, June 20th, 1840_. The Council relieved President Joseph Smith, Jun., according to his request in the memorial, and appointed H. G. Sherwood to take charge of the city plot and to act as clerk in that business, and also to attend to the disposing of the remaining lots, and the business transactions which have rested upon him [Joseph Smith]. Alanson Ripley was appointed steward to see that all the necessary wants of the First Presidency be supplied, as well as to provide sufficient means or appropriations for a clerk or clerks to aid President Joseph Smith, Jun., in his important work. Hosea Stout, Clerk. _Minutes of the Conference held at Stanley Hill, Castle Froome, Herefordshire, England, June 21st, 1840_. The preachers and members of the Froome's Hill Circuit of the United Brethren met at the house of Elder John Cheese, on Stanley Hill, Herefordshire, England, June 21, A. D. 1840, at ten a. m., according to previous notice; the meeting was called to order by Elder Thomas Kington; Elder Wilford Woodruff was chosen president, and Elder John Benbow, clerk of the meeting. After prayer by Elder Richards, and remarks by the president concerning the business of the day, it was moved by Elder Thomas Kington, and seconded by Elder John Benbow, that [the several districts represented at] this meeting be hereafter known by the name of the "Froome's Hill Conference of the Church of Jesus Christ of Latter-day Saints," organized and established by the will and commandment of God, in the United States of America, on the 6th day of April, 1830, this being the 15th day of the third month of the eleventh year of the rise of the Church. Carried unanimously. Moved by Elder Richards, seconded by Elder Kington, that Thomas Clark, Charles Price, James Hill, and Samuel Jones be ordained Elders; also that John James, Joseph Skinn, Henry Jones, James Baldwin, John Morgan, Samuel Badham, and John Dyer, be ordained Priests; also that Robert Hill, George Brooks, James Skinn, and James Watkins be ordained Teachers; carried unanimously; and they were ordained under the hands of Elders Woodruff and Richards. Moved by Elder Kington, and seconded by Elders Woodruff and Richards, that John James, Priest, have the care of the church at Froome's Hill; John Parry, Priest, have the care of the church at Stanley Hill; James Burns, Priest, have the care of the church at Ridgway Cross; William Possons, Priest, have the care of the church at Moor-end Cross; Jonathan Lucy, Priest, have the care of the church at Caldwell; Thomas Jones, Priest, have the care of the church at Pale House; John Preece, {139} Priest, have the care of the church at Ledbury; Samuel Warren, Priest, have the care of the church at Keysend Street; James Baldwin, Priest, have the care of the church at Wind Point; George Allen, Priest, have the care of the church at Woferwood Common. Rough Leasow, Birchwood, Tunbridge, and Dunsclose will all be united in one branch, called Dunsclose. Samuel Badham, Priest, to have the care of the church at Dunsclose; Edward Phillips, Priest, to have care of the church at Ashfield and Crowcut; John Meeks, Priest, to have care of the church at Old Starridge; John Galley, Priest, to have care of the church at Hope Rough; Benj. Williams, Priest, to have care of the church at Shucknell Hill; John Powell, Priest, to have care of the church at Lugwardine; John Dyer, Priest, to have care of the church at Marden; William Evans, Priest, to have care of the church at Stokes Lane; John Fidoe, Priest, to have care of the church at Bishop Froome. Carried unanimously. Moved by Elder Richards, and seconded by Elder Kington, that Elder Thomas Clark have charge of the churches at Dunsclose, Old Starridge, Ashfield, and Crowcut; that Elder Samuel Jones have charge of the churches at Keys-end Street, Wind Point, Colwell, Pale House, and Malvern Hill; that Elder Philip Green have charge of the churches at Shucknall Hill, Lugwardine, and Marden; that Elder John Cheese have charge of the churches at Stokes Lane, Woferwood Common, and Bishop Froome; that Elder Charles Price have charge of the churches at Ledbury, Moor-end Cross, and Ridgway Cross; that Elder James Hill have charge of the churches at Hope Rough and Stanley Hill; that Elder John Benbow have charge of the church at Froome's Hill. Carried unanimously. Moved by the president, seconded by Elder Richards, that Elder Thomas Kington be the Presiding Elder over this conference. After remarks by the president, the meeting adjourned till 2 o'clock p. m. During the recess ten persons were baptized. Assembled at 2 o'clock according to adjournment, and administered the sacrament to several hundred Saints; after which twenty were confirmed, and twenty children blessed under the hands of Elders Woodruff and Richards, accompanied with instructions by the president, explanatory of the ordinance. Moved by Elder Richards, seconded by the president, that Elder Thomas Kington represent this Conference to the general conference at Manchester on the 6th of July; carried. Moved and carried that the clerk of the conference present to the Presiding Elder, T. Lington, a copy of the minutes of this conference for safe keeping; also a copy to present to the general conference at Manchester. The minutes were then read and accepted. The president, followed by Elder Richards, then {140} proceeded to give such instruction to the Saints concerning the order of the Church, and the several duties of the members, as the Spirit directed; and bore testimony to the multitude of the truth of the work; followed by Elder Kington; when it was moved by Elder Richards, seconded by the president, that this conference adjourn to the 21st September next, 10 o'clock a. m., at this place; carried. After prayer and singing, the assembly dispersed, the Elders and officers went into council, when it was moved by Elder Richards, and seconded by Elder Kington, that we proceed to establish and organize monthly councils of the officers of the Froome's Hill Conference, to commence on Friday, the 3rd of July next, at half-past seven o'clock p. m., in the several divisions, respectively assigned to the different Elders, viz.-- Elder Thomas Clark, president, and James Meeks, clerk, Dunsclose; Elder Charles Price, president, Thomas Jenkins, clerk, Moor-end Cross; Samuel Jones, president, William Williams, clerk, Wind Point; James Hill, president, Joseph Pullen, clerk, Stanley Hill; Philip Green, president, Francis Burnett, clerk, Lugwardine; John Benbow, president, John Morgan, clerk, Froome's Hill; John Cheese, president, George Allen, clerk, Stoke's Lane. Carried. Moved by Elder Richards, and seconded by Elder Kington, that a monthly general council of the officers of this conference be held at Stanley Hill, to commence on Friday, the 17th of July next, at half-past seven o'clock, p. m. Elder Thomas Kington, president, and Elder John Benbow, clerk. Carried unanimously. The president then proceeded to explain the nature of the Priesthood, and the duties and privileges of the several officers, and gave such instruction as their situation required, followed by Elder Richards, who explained many important principles connected with the building up of the Kingdom. The minutes of the council were then read and accepted when the council adjourned; and after singing "The Spirit of God," &c., the brethren separated, with feelings of gratitude and thanksgiving, that God had been with His people, and that the spirit of union and love had prevailed in all the deliberations of the day. Wilford Woodruff, President. John Benbow, Clerk. Remarks--The different branches in this region are so scattered, that it has not been possible to ascertain the number of members connected with each individual church; but connected with the Bran Green and Gadfield Elm, and the Froome's Hill conferences, together with a small branch of Little Garway of twelve members, one Priest, and one Teacher, are thirty-three churches, five hundred and {141} thirty-four members, seventy-five officers, viz., ten Elders, fifty-two priests, and thirteen teachers. And for the comforting of the Saints, and with heart-felt gratitude to our heavenly Father, we would say that it is less than four months since the fulness of the Gospel was first preached in this region; which is a proof that God is beginning to make a short work in these last days. Wilford Woodruff. [Sidenote: Carpenter's Hall.] _June 21_.--The Saints hired the Carpenters' Hall in Manchester, which is large enough to accommodate ten or fifteen hundred hearers, for five hundred dollars a year, payable by contribution, and Elders Young and Pratt preached therein this day for the first time. _Monday, 22_.--Elder Young went to Liverpool to see about printing the Book of Mormon, and returned to Manchester on the 26th; and on Sunday, 28th, preached in Carpenters' Hall. _June 27_.--High Council met at my office. _Minutes of the High Council_. Alanson Ripley states to the council that he was authorized to inform them that President Joseph Smith, Jun., had vetoed [5] the proceedings of the Council of the 20th June, in relation to his Memorial. Laid over for hearing until Friday next. Hosea Stout, Clerk. _Letter of William W. Phelps--Confessing Errors committed in Missouri_. Dayton, Ohio, June 29, 1840. Brother Joseph--I am alive, and with the help of God I mean to live still. I am as the prodigal son, though I never doubt or disbelieve the fulness of the Gospel. I have been greatly abused and humbled, and I blessed the God of Israel when I lately read your prophetic blessing on my head, as follows: "The Lord will chasten him because he taketh honor to himself, and when his soul is greatly humbled he will forsake the evil. Then shall {142} the light of the Lord break upon him as at noonday and in him shall be no darkness," &c. I have seen the folly of my way, and I tremble at the gulf I have passed. So it is, and why I know not. I prayed and God answered, but what could I do? Says I, "I will repent and live, and ask my old brethren to forgive me, and though they chasten me to death, yet I will die with them, for their God is my God. The least place with them is enough for me, yea, it is bigger and better than all Babylon." Then I dreamed that I was in a large house with many mansions, with you and Hyrum and Sidney, and when it was said, "Supper must be made ready," by one of the cooks, I saw no meat, but you said there was pleanty, and you showed me much, and as good as I ever saw; and while cutting to cook, your heart and mine beat within us, and we took each other's hand and cried for joy, and I awoke and took courage. I know my situation, you know it, and God knows it, and I want to be saved if my friends will help me. Like the captain that was cast away on a desert island; when he got off he went to sea again, and made his fortune the next time, so let my lot be. I have done wrong and I am sorry. The beam is in my own eye. I have not walked along with my friends according to my holy anointing. I ask forgiveness in the name of Jesus Christ of all the Saints, for I will do right, God helping me. I want your fellowship; if you cannot grant that, grant me your peace and friendship, for we are brethren, and our communion used to be sweet, and whenever the Lord brings us together again, I will make ail the satisfaction on every point that Saints or God can require. Amen. [6] W. W. Phelps. _Letter of Elders Orson Hyde and John E. Page to Presidents Joseph Smith, Hyrum Smith, Sidney Rigdon, Pleading for William W. Phelps_. Dear Brother:--We have been in this place a few days, and have preached faithfully, a very great prospect of some able and influential men embracing the faith in this place. We have moved along slowly, but have left a sealing testimony. Baptized a considerable number. We shall write again more particularly as soon as we learn the result of our labors here. We are well and in good spirits through the favor of the Lord. Brother Phelps requests us to write a few lines in his letter, and we cheerfully embrace the opportunity. Brother Phelps says he wants to {143} live, but we do not feel ourselves authorized to act upon his case, but have recommended him to you; but he says his poverty will not allow him to visit you in person, at this time, and we think he tells the truth. We therefore advise him to write, which he has done. He tells us verbally that he is willing to make any sacrifice to procure your fellowship, life not excepted, yet reposing that confidence in your magnanimity that you will take no advantage of this open and frank confession. If he can obtain your fellowship he wants to come to Commerce as soon as he can. But if he cannot be received into the fellowship of the Church, he must do the best he can in banishment and exile. Brethren, with you are the keys of the Kingdom; to you is power given to "exert your clemency, or display your vengeance." By the former you will save a soul from death, and hide a multitude of sins; by the latter, you will forever discourage a returning prodigal cause sorrow without benefit, pain without pleasure, [and the] ending [of Brother Phelps] in wretchedness and despair. But former experience teaches [us] that you are workmen in the art of saving souls; therefore with greater confidence do we recommend to your clemency and favorable consideration, the author [of the foregoing] and subject of this communication. "Whosoever will, let him take of the waters of life freely." Brother Phelps says he will, and so far as we are concerned we say he may. In the bonds of the covenant, Orson Hyde, John E. Page. The Committee of the Twelve in England finished the collection of hymns and prepared the index for the press; and on the 30th Elders Kimball and Richards arrived at Manchester. _Wednesday, July 1, 1840_.--Elders Wilford Woodruff and George A. Smith arrived at Manchester from the Potteries. _July 2_. _Minutes of a meeting of the Crooked Creek Branch of the Church_. At a meeting of the Saints of Crooked Creek Branch, on the 2nd of July, 1840, to take into consideration the propriety of having a Stake of Zion appointed or located somewhere in the bounds of this branch, Brother John Hicks was called to the chair. Meeting was opened by prayer, after which several remarks were made, and the following resolutions were passed: {144} _Resolved_: That it be our wishes that a Stake of Zion be appointed or located within the bounds of this Branch, provided it should meet the minds of the First Presidency of this Church. _Resolved_: That a committee of three be appointed to ascertain the mind of the First Presidency and report to the Branch. _Resolved_: That Joseph Holebrook, Nathaniel Frampton, and John Hicks compose said committee. It was ascertained that there were about 2,525 acres of land owned by the brethren, and wherever the Stake should be appointed the lands should be donated or purchased for a very small compensation, and that there are one hundred and twelve members belonging to this Branch. _Resolved_: That we meet on Thursday next, at one o'clock, p. m., to receive the report of the committee, _Resolved_: That the proceedings of this meeting be signed by the president and clerk. John A. Hicks, President. William Whiteman, Clerk. _Friday, 3_.--High Council met at my office. _Minutes of High Council at Nauvoo_. The subject of the Memorial of President Joseph Smith, Jun., was brought up for a rehearing, according to the decision of the last Council (June 27) when the following resolutions were entered into: 1st. _Resolved_: That we feel perfectly satisfied with the course taken by Joseph Smith, Jun., and feel a disposition, as far as it is in our power, to assist him, so as to relieve him from the temporalities of the Church, in order that he may devote his time more particularly to the spiritualities of the same, believing by so doing we shall promote the good of the whole Church. But as he (Joseph Smith, Jun.) is held responsible for the payment of the city plot, and knowing no way to relieve him from the responsibility at present, we would request of him to act as treasurer for the city plot and to whom [i. e., President Smith] those persons whom we may appoint to make sales of lots and attend to the business affairs of the Church may at all times be responsible, and make true and correct returns of all their proceedings, as well as to account for all monies, properties, etc., which may come into their hands. Therefore _Resolved_: That Elder Henry G. Sherwood act as Clerk for the same. That Bishop Alanson Ripley be appointed to provide for the wants of the Presidency, and make such appropriations to them, and to their clerk or clerks, which they may require. _Resolved_: That the funds of the city plot shall not be taken to provide for the Presidency or clerks, but that the Bishops be instructed to {145} raise funds from other sources to meet calls made on them; and monies received for lots shall be deposited in the hands of the Treasurer to liquidate the debts of the city plot. The resolutions of the Crooked Creek Branch of the 2nd inst., were taken into consideration by President Joseph Smith, Jun., and it was thought proper to establish a Stake on Crooked Creek, agreeably to the request of said Branch, and a letter was written to the brethren to that effect. Robert B. Thompson, Scribe. [Sidenote: Reflections of the Prophet on the Action of Congress.] Since Congress has decided against us, the Lord has begun to vex this nation, and He will continue to do so except they repent; for they now stand guilty of murder, robbery and plunder, as a nation, because they have refused to protect their citizens, and to execute justice according to their own Constitution. A hailstorm has visited South Carolina; some of the stones are said to have measured nine inches in circumference, which swept the crops, killing some cattle. Insects are devouring crops on the high lands, where the floods of the country have not reached, and great commercial distress prevails everywhere. Footnotes: 1. One of the noted heights of the Black Mountains, running through the west part of Herefordshire. 2. See Biographical Note, Vol. I, pp. 128-9. 3. The _Millennial Star_ was the first foreign publication of the Church. It was issued as a monthly, but afterwards more frequently, semi-monthly, and finally, and now for many years, a weekly. Its publication has been continuous from the time it was started until the present--1907. Also the _Star_ has retained the general character imparted to it by its first publishers. "The _Millennial Star_," said its Prospectus, "will stand aloof from the common political and commercial news of the day. Its columns will be devoted to the spread of the fulness of the Gospel--the restoration of the ancient principles of Christianity--the gathering of Israel--the rolling forth of the kingdom of God among the nations--the signs of the times--the fulfillment of prophecy--recording the judgments of God as they befall the nations whether signs in the heavens or in the earth, blood fire or vapor of smoke--in short, whatever is shown forth indicative of the coming of the 'Son of Man' and ushering in of his universal reign upon the earth. It will also contain letters from our numerous Elders who are abroad, preaching the word both in America and Europe containing news of their success in ministering the blessings of the glorious Gospel." As an explanation of its title and mission, the editor in its first number also said: "The word _Millennium_ signifies a thousand years, and in this sense of the word, may be applied to any [period of a] thousand years, whether under the reign of wickedness or righteousness. But the term _the Millennium_, is generally understood to apply to the particular thousand years which is mentioned in the Scriptures as the reign of peace--the great sabbath of creation, of which all the other sabbaths or jubilees seem to be but types. It is written that a 'thousand years is as one day, and one day as a thousand years with the Lord.' This being the case, then seven thousand years are seven days with the Lord, and the seventh, or last thousand years would, of course, be a sabbath or jubilee; a rest, a grand release from servitude and woe. * * * The curse will be taken from off the earth, and it will cease to bring forth thorns and thistles, and become fertile as it were a paradise, while sickness, premature death, and all their attendant train of pains and sorrows will scarce be known upon its face; thus peace, and joy, and truth, and love, and knowledge, and plenty, and glory, will cover the face of the earth as the waters do the sea. The tabernacle of God and his sanctuary will be with man, in the midst of the holy cities; and joy and gladness will all the measure of their cup. Such then, is the _Great Millennium_ of which our little '_Star_' would fain announce the dawn." 4. The matter in brackets occurs in the Ms. History as also in the History as published in the _Millennial Star_, but it is evidently the comment of the Church Historians. 5. By reference to the minutes of the High Council which took into consideration the Prophet's "Memorial" it is evident that they failed to grasp the importance of the subjects presented to them, and made such disposition of them as was neither in keeping with the dignity of the Prophet or the weight of the matters on which they acted--hence the "veto," or dissatisfaction with the council's action--See p. 144 for the conclusion of the matter. 6. For William W. Phelps' troubles in the church, which brought him to this great sorrow and repentance, see Vol. III, pp. 3, 7, 56, 358, 359, 360 and notes. {146} CHAPTER VIII. Important Conference of the Church in England--Kidnapping of Brown and Boyce by Missourians--Action of the Citizens of Nauvoo. _Monday, July 6, 1840_. _Conference of the Church in England_. A General Conference of the Church of Jesus Christ of Latter-day Saints was held in the Carpenter's Hall, Manchester, on the 6th day of July, 1840, it being the 1st day of the 4th month of the eleventh year of the Church, when the following officers of the traveling High Council were present, viz.: Elders Brigham Young, Parley P. Pratt, Wilford Woodruff, John Taylor, Willard Richards, Heber C. Kimball, and George A. Smith; other officers, viz.: High Priests 5, Elders 19, Priests 15, Teachers 11, and Deacons 3. The meeting being called to order, a little after ten o'clock, by Elder William Clayton, it was moved by Elder Brigham Young, seconded by Elder Wilford Woodruff, that Elder Parley P. Pratt be chosen President of the conference, [1] which was carried unanimously. Elder William {147} Clayton was chosen clerk. The meeting was opened by singing, and prayer by the President. Elder Brigham Young then proceeded to prefer charges against Elder T. Green, viz., first, for giving way to a false spirit; second, for abusing a young female, by accusing her, in a public meeting, of things which he could not prove; and third, for abuse to the house and congregation at Duckinfield, June 28th, 1840. The president then proceeded to ask Elder Green whether he was guilty of these charges, or not. He immediately pleaded guilty. After Elder Young had made extended remarks to the meeting, touching the conduct of Elder Green, he proposed that Elder Green go to those characters where he had abused and insulted, and make confession to them as far as the offense extended, and then to be suspended from office for a season. The President then made remarks to the same effect, and put it to the vote of the meeting, viz., that Elder Green shall make confession, as stated above, and be suspended from office for a season. Carried. The President then asked Elder Green if he was willing to make confession, he immediately agreed to do it the first opportunity. The meeting adjourned a little after twelve o'clock. At two o'clock business commenced by singing and prayer, when the President called upon the officers to represent the different branches of the Church, which was done in the following order, viz.-- {148} Branches Represented, &c. Members. Elders. Priests. Teachers. Deacons. The Branch at Manchester Represented by Elder William Clayton 28 3 5 5 1 The Branch at Preston represented by Elder Joseph Fielding 354 6 8 4 2 Elders Kington and Browett presented the minutes of the conference held in Herefordshire, which were read by Elder Wilford Woodruff, representing 33 branches of the Church 534 10 52 13 Elder Alfred Cordon read the minutes of the conference held at Hanley, Staffordshire, representing 7 branches of the Church 168 4 13 6 2 The branch at Liverpool, represented by Elder John Taylor 78 1 3 2 Elder Joseph Fielding read the minutes of the Thornley, represented represented by Elder William Kay 30 3 2 1 1 The Branch at Ribchester, represented by Elder Francis Clark 22 2 1 The Branch at Waddington, represented by John Ellison 58 2 2 1 The Branch at Clitheroe, represented by Brother Lofthouse 35 1 3 1 The Branch at Chatburn, represented by Elder John Bond 91 2 2 2 The Branch at Downham, represented by John Spencer 25 1 The Branch at Grindleton, represented by Elder Joseph Fielding 5 1 The Branch at Whitmore, represented by J. Spencer 3 The Branch at Burnley, represented by Elder H. C. Kimball 27 1 1 1 The Branch at Blackburn, represented by Elder H. C. Kimball 17 1 Elder Reuben Hedlock read the minutes of the conference held at Paisley, Scotland, representing 5 branches of the Church 106 6 5 3 2 The Branch at Alston, represented by Elder John Sanders 36 2 2 2 The Branch at Brampton, represented by Elder John Sanders 36 1 1 The Branch at Longton, represented by Elder Bradshaw 54 2 4 2 The Branch at Penworthan, represented by Elder P. Melling 77 4 1 1 1 The Branch at Whittle, represented by Elder Richard Withnall 16 1 4 The Branch at Southport, represented by R. McBride 19 1 2 The Branch at Daubers Lane & Eccleston, Represented by Elder Richard Withnall 42 1 3 The Branch at Hunter's Hill, represented by Richard Benson 26 1 1 1 The Branch at Bolton, represented by Elder David Wilding 61 1 2 2 The Branch at Bury and Elton, represented by Elder David Wilding 12 The Branch at Ratcliff, represented by Elder Amos Fielding 11 The Branch at Benford, &c. represented by Elder Willard Richards 40 1 1 The Branch at Stockport, represented by Elder M. Littlewood 85 2 1 2 1 The Branch at Duckinfield, represented by Elder Henry Royle 41 1 1 The Branch at Macclesfield, represented by Samuel Heath 14 2 The Branch at Middlewich, represented by Samuel Heath 20 1 1 1 The Brach at Plover, represented by Samuel Heath 24 1 1 1 The Branch at Northwich, represented by William Berry 14 1 The Branch at Altrincham, represented by William Berry 4 1 The Branch at Whitfield, represented by Walker Johnson 14 1 The Branch at Pendlebury, represented by Elder William Clayton 13 1 1 The Branch at Eccles, represented by Elder William Clayton 5 The Branch at West Bromwich, represented by Elder Theodore Turley 16 1 1 After the officers had got through the representations, the President introduced the new hymn-book; and after suitable remarks had been made by him and Elders Young and Thomas Kington, the President asked the conference if they were satisfied with the labors of those who had made the selection, and if they received the book. The unanimous approbation of the meeting was immediately manifested. By unanimous vote, Thomas Kington, Alfred Cordon, and Thomas Smith were ordained High Priests; John Albison, John Blezzard, William Berry, John Sanders, John Parkinson, James Worsley, and John Allen were ordained Elders; and Joseph Slinger, George Walker, John Smith, Robert Williams, William Black, John Melling, and John Swindlehurst were ordained Priests. Elder Brigham Young then called upon those officers, whose circumstances would permit them to devote themselves entirely to the work of the ministry, and would volunteer so to do, to stand up--when the following names were taken, viz., of the traveling High Council, Brigham Young, Heber C. Kimball, John Taylor, Wilford Woodruff, Willard Richards, and George A. Smith; other officers, namely, William Clayton, Reuben Hedlock, Hiram Clark, Theodore Turley, Joseph Fielding, Thomas Richardson, Amos Fielding, John Parkinson, John Wych, John Needham, Henry Royle, John Blezzard, D. Wilding, Charles Price, Joseph Knowles, Wm. Kay, Samuel Heath, Wm. Parr, R. McBride, and James Morgan. {149} Moved by Elder Richards, seconded by Elder Kimball, that Elder Peter Melling be appointed to preside over the following branches of the Church, namely--Preston, Longton, Penwortham, North Meols, and Southport; carried. Moved by Elder Kimball, seconded by Elder Young, that Elder Richard Withnall be appointed to preside over the branches of the Church at Whittle, Daubers Lane, Chorley, Hunter's Hill, and Euxtonburgh; carried. Moved by Elder Kimball, seconded by Elder Young, that Elder Thomas Smith be appointed to preside over the branches of the Church at Clitheroe, Chatburn, Downham, Chaighley, Grindleton, Whitmore, Burnley, Blackburn, Ribchester, and Thornley: carried. Moved and seconded, that President Fielding and his counselors be set at liberty from the charge which they have sustained as a presidency, that they may have the privilege of more fully entering into the field of labor; and that their labors be accepted; carried. Elders Young and Richards then proceeded to ordain those who had been nominated to their respective offices, after which the minutes were read and accepted. The conference adjourned to the sixth of October next, to be held in the Carpenter's Hall, Manchester, at 10 o'clock, a. m. _Tuesday, 7_. _A council of Church Officers, held at Manchester, England_. Pursuant to previous notice, a general council of the Church officers was held in the council room at the _Star_ office, Manchester, on the 7th day of July, 1840. The meeting being opened by prayer by Elder Kimball, Elder Young began to speak concerning those officers who had volunteered to devote themselves wholly to the ministry; when it was moved and seconded that Brothers William Kay and Thomas Richardson go to Herefordshire, to labor in that region with Elder Kington; carried. Moved by Elder Kimball, seconded by Elder Young, that Brothers Hiram Clark and Joseph Knowles go with Elder Hedlock to Scotland: carried. Moved by Elder Kimball, seconded by Elder Young, that Brother Joseph Fielding go to Bedford: carried. Moved by Elder Richards, seconded by Elder Kimball, that Brothers Amos Fielding and John Wych go to Newcastle-upon-Tyne: carried. Moved by Elder Kimball, seconded by Elder Woodruff, that Brother David Wilding go to Garway, Herefordshire: carried. Moved by Elder Young, seconded by Elder Woodruff, that Brothers William Clayton and John Needham go to Birmingham: carried. {150} Moved by Elder Richards, seconded by Elder Young, that Brother Henry Royle go to Sheffield: carried. Moved by Elder Clayton, seconded by Elder Young, that Brother John Albiston take charge of the following Branches of the Church, namely--Duckinfield, Hyde, Woolley Hill, Ashton, and Staley Bridge: carried. Moved by Elder Pratt, seconded by Elder Woodruff, that Brother William Parr go to Sandbach and Congleton: carried. Moved by Elder Richards, seconded by Elder Pratt, that Brother Heath continue his labors in Macclesfield: carried. Moved by Elder Richards, seconded by Elder Woodruff, that Brother John Blezzard go to Cornshaw: carried. Moved by Elder Kimball, seconded by Elder Richards, that Brother Robert McBride go to Lancaster: carried. Moved by Elder Richards, seconded by Elder Woodruff, that Brother James Morgan abide in his own neighborhood to labor with Elder David Wilding: carried. Moved by Elder Pratt, seconded by Elder Woodruff, that Brother Price give up his business, and labor under the advice of Elder Kington as the way opens: carried. Moved by Elder Richards, seconded by Elder Kimball, that Brother William Black go to Lisburn, Ireland, as the way opens: carried. Moved by Elder Richards, seconded by Elder Smith, that Brother John Parkinson have a roving commission, so long as he keeps busy, and doing good: carried. After Elder Young had addressed the meeting upon several important items, the meeting dismissed by blessing from Elder Young. Parley P. Pratt, President. William Clayton, Clerk. At this time Elders Orson Hyde and John E. Page were laboring in Ohio. _Thursday, 9_. _Extract from Elder Woodruff's Letter to the Editor of the _Millennial Star_--Detailing Incidents of his Ministry_. I arrived at Froome's Hill, Castle Froome, Herefordshire, on the 4th of March, and was kindly entertained for the night by Mr. John Benbow, who received my testimony, and opened his door for meeting; and on the evening following, the 5th of March, for the first time I preached the fullness of the Gospel in that place to a small congregation, who manifested much interest in what they heard, and desired to inquire further into those things; and on the evening following I met a large {151} number at Mr. Benbow's, and preached unto them the principles of the Gospel, namely, faith in Christ, repentance, and baptism for the remission of sins and the gift of the Holy Ghost by the laying on of hands; after which I administered the ordinance of baptism unto six persons, Mr. and Mrs. Benbow among the number. I also preached on Sunday the 8th and baptized seven, confirmed thirteen, and broke bread unto them. Several of those who were baptized were preachers of the order called the United Brethren. The United Brethren formerly belonged to the Primitive Methodists, but had separated themselves from the body, and chose the name of the United Brethren. They had from forty to fifty preachers and about the same number of established places of meeting, including two chapels. Mr. Thomas Kington was the superintendent of the church of the United Brethren, whose members numbered about four hundred in all, divided into small branches and scattered over an extent of country from fifteen to twenty miles. This people almost universally appeared willing to give heed to the exhortation of Solomon, to hear a matter before they judged or condemned. They opened their doors for me to preach, and searched the Scriptures daily to see if the things which I taught were true; and on finding that the word and spirit agreed and bore record of the truth of the fullness of the Everlasting Gospel, they embraced it with all their hearts, which has brought great joy and satisfaction to many souls in that region. I continued preaching and baptizing daily; the congregations were large and generally attentive. I was soon privileged with an interview with Mr. Thomas Kington, the superintendent of the United Brethren, before whom I gave an account of the rise and progress of the Church of the Latter-day Saints, and bore testimony of the truth of the great work which God had set His hand to accomplish in these last days. Mr. Kington received my testimony and sayings with candor; and carried the case before the Lord, made it a subject of prayer, and asked the Father in the name of Jesus Christ, if these things were true; and the Lord manifested the truth of it unto him, and he went forth and was baptized, he and all his household. I ordained him an Elder, and he went forth and began to preach the fullness of the Gospel. I also baptized about forty preachers of the same order, and several others belonging unto other churches, and about one hundred and twenty members of the United Brethren, which opened about forty doors or preaching places, where the fullness of the Gospel would meet a welcome reception, and all this during the term of one month and five days. On the 10th of April I took my departure from the Saints in Herefordshire and adjoining country, numbering about one hundred and sixty; {152} whom I left rejoicing in the fullness of the Gospel, and hundreds of others who were ready to be baptized as soon as a proper time and opportunity arrived. I arrived in Preston on the 13th, by way of Worcester, Wolverhampton, Burslem, and Manchester, a distance of about one hundred and seventy miles, visiting the churches by the way. On my arrival in Preston, I was blessed with the happy privilege of once more greeting my brethren of the Traveling High Council and other Elders, and of sitting with them on the 14th, 15th, and 16th of April in the first council and general conference which they had ever held, as a quorum, in a foreign nation. After spending several days together, (during which time much business of importance was transacted for the Church,) it became necessary for us again to separate in order to labor in different parts of the vineyard which were now open before us. I left Preston on the 17th, accompanied by Elder Brigham Young, and visited the churches by the way, until we arrived among the Saints in Herefordshire, who were anxiously looking for my return. In a few days we were joined in our labors by Elder Willard Richards. We took locations in different parts of this new field of labor, which extended through various places in Herefordshire, Worcestershire, and Gloucestershire. We continued preaching, and baptizing, and administering in the ordinances of the Gospel daily, unto such as would receive our testimony, and obey the Gospel of Jesus Christ. Truth was mighty and prevailed; the work prospered, and multiplied on every hand, until several hundreds, including more than fifty preachers of various sects, were rejoicing in the fullness of the everlasting Gospel, and felt to praise God that they had lived to behold the day when the Lord had set His hand to prune His vineyard once more with a mighty pruning, and to establish the Gospel in its ancient purity again upon the face of the earth; and in many instances signs followed the believer, according to the promise of the Savior. The Spirit of God accompanied the preaching of the word to the hearts of men. Whole households, on hearing the word, have received it into good and honest hearts, and gone forth and received the ordinances of the Gospel; and frequently we have baptized from eight to twelve the first time of meeting with the people in new places, and preaching the word of God to them. Elder Young labored with us about one month, during which time many were baptized, confirmed, and numbers ordained to preach the Gospel--and while the Saints were much edified, and their hearts made glad with the teaching and instruction by Elder Young, I also obtained much benefit myself by enjoying his society, sitting under his instruction, and sharing in his counsel. As it became necessary for Elder Young to return to Manchester, to {153} assist in preparing a collection of hymns, and other matters, he took the parting hand with us on the 20th of May; and Elders Richards and myself continued our labors in the vineyard, in connection with Elder Kington, who had given himself wholly to the work of the ministry. The Lord still continued to bless our labors, and added daily unto the Church. New doors were opening on every hand; and multiplicity of calls constantly reached our ears, many of which we could not answer for the want of laborers. Notwithstanding there were about fifty ordained Elders and Priests in this part of the vineyard, yet there were equally as many places for preaching to be attended to upon the Sabbath day. Thus we continued our labors in this region until the time drew near for the general conference in Manchester on the 6th of July. But before leaving the Saints, we considered it wisdom to set in order the church, and organize them into branches and conferences, that they might be properly represented before the general conference. Therefore we held two conferences with the Saints before we took our departure from them. The first was held at the Gadfield Elm Chapel, Worcestershire, on the 14th of June, at which time we organized twelve branches, and transacted such business as the occasion required. The Second conference was held at Stanley Hill, Herefordshire, on the 21st of June, twenty branches of the Church were organized. The minutes of the above-named conferences I present you for publication, if you think proper. On the day following, Elder Richards and myself took our leave of the Saints at Froome's Hill, Herefordshire; but before leaving we repaired to a pool three times to baptize and confirm numbers that came to us and requested these ordinances at our hands. Elder Richards labored in this part of the vineyard about two months, during which time he traveled extensively, preached night and day, gave much instruction to the Saints generally, and had many souls as seals to his ministry. I received much benefit from the counsel which he gave in the organization of the churches, and it was manifest that he had passed through a profitable school of experience during the three years of his travels in England; and the interesting seasons we have enjoyed together during these two months, will not be easily erased from my memory. It was with no ordinary fellings that we took our departure from the Saints in Herefordshire on this occasion; for, less than four months since, I proclaimed the fullness of the Gospel in this region for the first time; but now, we were leaving between five and six hundred Saints, who were rejoicing in the new and everlasting covenant, and hundreds of others who were wishing to hear and obey. I parted from Elder Richards at Birmingham, who went direct to Manchester, while I visited {154} West Bromwich, and preached several times to a small branch of the Church which had been raised up in that place by Elder Turley, who baptized several while I was there. I also attended a conference on the 29th June, at Hanley, in the Staffordshire Potteries, in company with Elder George A. Smith and others, after which I arrived in Manchester. Wilford Woodruff. Manchester, July 9, 1840. [Sidenote: Special Instructions for the High Councils.] _Saturday, 11_.--The High Council met at my office, when I taught them principles relating to their duty as a Council, and that they might be guided by the same in future, I ordered it to be recorded as follows: "That the Council should try no case without both parties being present, or having had an opportunity to be present; neither should they hear one person's complaint before his case is brought up for trial; neither should they suffer the character of any one to be exposed before the High Council without the person being present and ready to defend him or herself; that the minds of the councilors be not prejudiced for or against any one whose case they may possibly have to act upon." [Sidenote: The First Missionary for Australia.] William Barrett, aged 17, was ordained an Elder in Hanley, Staffordshire, England, by Elders George A. Smith and Alfred Cordon, and took leave for South Australia, being the first Elder who went on a mission to that country. _Sunday, 12_--Elias Smith was appointed Bishop by the High Council of Iowa, in place of Alanson Ripley, removed to Nauvoo. _Monday, 13_. _Kidnapping of Alanson Brown and Benjamin Boyce--Affidavit of Daniel H. Wells_. [2] State Of Illinois, Hancock County. This day personally appeared before the undersigned, an acting justice of the peace, in the aforesaid county, Alanson Brown, who, first {155} being duly sworn according to law, deposes and says, that on the 7th day of July, A. D. 1840, and in the county of Hancock, in said state, William Allensworth, H. M. Woodyard, William Martin, John H. Owsley, John Bain, Light T. Tait, and Halsay White, in company with several other persons, to this affiant unknown, forcibly arrested this affiant, and one Benjamin Boyce, whilst affiant and said Boyce, were quietly pursuing their own lawful business; and that immediately after said arrest, the said Allensworth, Woodyard, Martin, Owsley, Bain, Tait, and White, did illegally and forcibly take, kidnap, and carry this affiant and said Boyce, bound with cords, from the said county of Hancock, in said state, on the day and year above set forth, in the county of Lewis, in the state of Missouri, without having established a claim for such a procedure, according to the laws of the United States. Affiant states that in a short time after he was taken into the state of Missouri, he was put into a room with said Boyce, and there kept until about eleven o'clock the following night; when they were taken out of the room where they had been confined, into the woods, near at hand, by said Tait, a man by the name of Huner, and another by the name of Monday, and some others, whose name affiant did not learn; they previously placed a rope about the neck of the affiant; Huner and Monday then proceeded to hang the affiant, and did hang him for some time upon a tree, until affiant was nearly strangled, after which they let him down and loosened the rope. Shortly after this, affiant heard repeated blows, which others--belonging to the same gang of Huner--were inflicting upon Boyce, and he could hear also the cries of Boyce, under the pain arising from the blows; after which affiant and Boyce were taken back to the room where they had been confined, in which they found a man by the name of Rogers, and another by the name of Allred. Affiant further states that he was kept in imprisonment by the {156} persons heretofore named, and others to him unknown, until Friday evening next ensuing the Tuesday on which Boyce and himself were kidnapped, when he escaped out of their hands and returned into the state of Illinois. Affiant had learned that the name of the place in said county of Lewis, state of Missouri, to which he was taken from the state of Illinois, is called Tully, to which the said Allensworth, Woodyard, Martin, Owsley, Bain, Tait and White, have fled as fugitives from justice, and at which they are now to be found. I hereby certify that the foregoing affidavit was this day subscribed and duly sworn to before me, by said Alanson Brown. Daniel H. Wells. Justice of the Peace, July 13, 1840. _Statement of James Allred_. State Of Illinois, Hancock County. This day personally appeared before the undersigned, an acting Justice of the Peace, in and for said county, James Allred, a credible witness, who first being duly sworn according to law, deposes and says that William Allensworth, John H. Owsley, and William Martin, on the 7th day of July, 1840, within the limits of said county of Hancock, aided by several other persons, to this affiant unknown, forcibly arrested this affiant and one Noah Rogers, whilst the affiant and said Rogers were peaceably pursuing their own lawful business; and that the said Allensworth, Owsley and Martin, after said arrest, aided by sundry persons, to affiant unknown, did forcibly take, kidnap and carry this affiant and said Rogers from the said county of Hancock in the state of Illinois, on the day and year above mentioned into the state of Missouri, without having established a claim for such procedure according to the laws of the United States. Affiant further states, that in a short time after he had been so taken into the state of Missouri, he was put into a room with said Rogers, and there kept until some time during the following night, when they were taken out of the room where they were confined, into the woods near by, and this affiant was bound by the persons conducting him, to a tree, he having been first forcibly stripped by them of every particle of clothing. Those having him in charge then told affiant that they would whip him; one of them, by the name of Monday, saying to this affiant, "G--d--n you, I'll cut you to the hollow." They, however, at last unbound the affiant without whipping him. Affiant states that said Rogers was taken just beyond the place where affiant was bound with a rope around his neck, and he heard a great number of blows, which he then supposed, and has since learned were inflicted upon said Rogers, and heard him cry out several times as if in great agony; after which affiant, together with Rogers, was taken {157} back and placed in the room from which they were taken, together with one Boyce and Brown, and detained until Monday next succeeding the day on which he was kidnapped; at which time he received from one of the company, who had imprisoned him, a passport, of which the following is a copy-- "Tully, Missouri, July 12, 1840. The people of Tully, having taken up Mr. Allred, with some others, and having examined into the offenses committed, find nothing to justify his detention any longer, and have released him. By order of the committee. "H. M. Woodward." And then this affiant was permitted to return home into the state of Illinois. This place in Missouri, to which affiant and said Rogers were taken, he has learned is called Tully, and is situated in the county of Lewis, and at which place the said Allensworth, Owsley and Martin are now living. I hereby certify that the forgoing affidavit was this day subscribed, and duly sworn to before me, by the said James Allred. Daniel H. Wells, Justice of the Peace. _Action of the Citizens of Nauvoo in the Matter of the Kidnapping of Brown and Boyce by the Missourians_. At a meeting of the citizens of Nauvoo, Hancock county, Illinois, 13th July, 1840, Judge Elias Higbee was called to the chair, and Robert B. Thompson was appointed Secretary. On motion a committee was appointed to report resolutions, expressive of the sense of this meeting, consisting of the following persons, to wit.--Isaac Galland, Robert B. Thompson, Sidney Rigdon, and Daniel H. Wells, who retired, and after a short absence, reported the following preamble and resolutions, which were unanimously adopted-- _Report of the Committee on Resolutions_. Preamble--The committee appointed to express the sense of this meeting, in relation to the recent acts of abduction, and other deeds of cruelty and inhumanity committed upon our citizens by [some of] the citizens of the state of Missouri, beg leave respectfully to report: That having under consideration the principal matters involve in the discharge of their duty, they have been forced to arrive at the following conclusions: First--That the people of Missouri, not having sufficiently slacked their thirst for blood and plunder, are now disposed to pursue us with a repetition of the scenes of brutality which marked their whole course of conduct towards us during our unhappy residence among them. {158} Second--That notwithstanding they have already robbed us of our homes, murdered our families, stolen and carried away our property; and to complete the measure of their infamy as a state, their executive caused unoffending thousands to be banished from the state, without even the form of a trial, or the slightest evidence of crime; they are now sending their gangs of murdering banditti, and thieving brigands, to wreak further vengeance, and satisfy their insatiable cupidity in the state of Illinois, and that too before we have even had time to erect shelters for our families. Third--That for the purpose of giving a semblance of justification to their most unhallowed conduct, the people of Missouri have again commenced concealing goods within the limits of our settlements, as they had done before in the state of Missouri, in order to raise a charge of stealing against our citizens, and under this guise they have within a few days kidnapped, and carried away, several honest and worthy citizens of this county. Fourth--Under these circumstances the first duty and the only redress which seems to offer itself to our consideration is an appeal to the executive of the state of Illinois, for redress, and protection from further injuries, with a confident assurance that he, unlike the governor of Missouri, will extend the executive arm to protect from lawless outrage, unoffending citizens. Therefore, _Resolved 1st_: That we view, with no ordinary feelings, the approaching danger as a necessary consequence following the lawless and outrageous conduct of the citizens of Missouri, in setting at defiance the laws of this, as well as of all other states in this Union, by forcing from their homes, and from the state, civil citizens of Illinois, and taking them into the state of Missouri, without any legal process whatever, and there inflicting upon them base cruelties in order to extort false confessions from them, to give a coloring to their (the Missourians') iniquities, and screen themselves from the just indignation of an incensed public. _Resolved 2ndly_: That while we deeply deplore the cause which has brought us together on this occasion, we cannot refrain from expressing our most unqualified disapprobation at the infringement of the laws of this state, as set forth in the above Preamble, and strongest indignation at the manner in which the people of Missouri treated those whom they had thus inhumanly taken from among us. _Resolved 3rdly_: That inasmuch as we are conscious of our honest and upright intentions, and are at all times ready and willing to submit to the just requirements of the laws, we claim of the citizens and authorities of this state, protection from such unjust and, before, unheard of oppressions. {159} _Resolved 4thly_: That the forcible abduction of our citizens by the citizens of Missouri, is a violation of the laws regulating the federal compact, subversive to the rights of freemen, and contrary to our free institutions, and republican principles. _Resolved, 5thly_: That the cruelties practiced upon our citizens, since their abduction, is disgraceful to humanity; the height of injustice and oppression, and would disgrace the annals of the most barbarous nations, in either ancient or modern times; and can only find its parallel in the "_Auto da Fe_"--the inquisitions in Spain. _Resolved, 6thly_: That such unconstitutional and unhallowed proceedings on the part of the citizens of Missouri, ought to arouse every patriot to exertion and diligence to put a stop to such procedure, and use all constitutional means to bring the offenders to justice. _Resolved, 7thly_: That we memorialize the Executive of this state, of the gross outrage which has been committed on our citizens; and pledge ourselves to aid him in such measures as may be deemed necessary to restore our citizens to freedom, and have satisfaction for the wrongs we have suffered. Elias Higbee, Chairman, R. B. Thompson, Secretary. _Memorial to Governor Carlin_. _To his Excellency Governor Carlin_:--The undersigned being a committee to draft a Memorial to your Excellency relative to the recent outrages, would respectfully represent; that after being driven from our homes, and pleasant places of abode, in the state of Missouri, by the authorities of said state, Illinois seemed to be the first shelter or asylum which presented itself to our view; that having left the state of Missouri, your memorialists found an asylum in the state of Illinois; and notwithstanding the false reports which were circulated to our prejudice, we were received with kindness by the noble hearted citizens of Illinois; who relieved our necessities, and bade us welcome; for which kindness we feel thankful. That under your Excellency's administration, we have had every encouragement given us, and have every reason, from the kindness and sympathy which you have ever manifested towards us in our sufferings, to feel confident that your aid will ever be offered to us in common with the rest of the citizens of the state. That feeling ourselves so happy and secure, and beginning again to enjoy the comforts of life, we are sorry to say that our quiet has been disturbed, our fears alarmed, and our families annoyed by the citizens of Missouri; who, with malice and hatred, which is characteristic of them, have unconstitutionally sent an armed force and abducted some of our friends, namely, James Allred, {160} Noah Rogers, Alanson Brown, and one Boyce, and carried them into the state of Missouri, and treated them with the greatest barbarity and cruelty; even now their wives and children, as well as their friends, are alarmed for the safety of their lives. Therefore we have felt it our duty to place the circumstances of this unheard-of outrage before you, and appeal to your Excellency for protection from such marauders, and take such measures as you may deem proper, that our friends may be again restored to the bosom of their families, and the offenders punished for their crimes. We have the greatest confidence in your Excellency, that every constitutional means will be resorted to, to restore our friends to the society of their families, &c., that we, in common with other citizens of the state of Illinois, may enjoy all the rights and privileges of freemen. Your memorialists have under all circumstances paid the greatest respect to the laws of the country, and if any should break the same, they have never felt a disposition to screen such from justice, but when under false pretenses, to gratify and satiate a revengeful disposition--for the citizens of another state, regardless of both the laws of God and man, to come and kidnap our friends, to carry off our citizens to cruelly treat our brethren; such offenders, we think, should be brought to an account, to be dealt with according to their merit or demerit; that we may enjoy the privileges guaranteed to us by the Constitution of the United States. We therefore humbly pray that your Excellency will satisfy yourself of the gross outrage which has been committed on the citizens of the state, and with that energy which is so characteristic of your Excellency's administration, take such steps as you may deem best calculated to repair the injuries which your memorialists have sustained; that you will vindicate the injured laws of the state. In conclusion, we beg leave to assure your Excellency, that in the discharge of this, as well as every other constitutional movement, you may rely upon the hearty co-operation of your memorialists, who respectfully submit to your Excellency the accompanying Resolutions, which were passed at a large meeting held in this place on this day, and also the affidavit of one of those persons who was kidnapped, but fortunately has made his escape. Footnotes: 1. At the present time the above arrangement by which Elder Parley P. Pratt was chosen president of the conference, while Elder Brigham Young was his senior in the quorum of the Twelve Apostles, will seem somewhat out of order. Such procedure is recorded a number of times in the minutes of conferences and other gatherings in the early years of the Church's history; it is therefore proper to say that in those days the right to presidency by reason of seniority of standing in quorums and councils was not as well settled as it is now. Presidency throughout the councils and quorums of the church is determined by well settled principles of seniority of ordination, and as soon as any of these organizations are called to order for business the president of the council or conference is determined by the seniority of standing in said organization without any formal action. In the above case the brethren may have been influenced by the fact that Elder Pratt was an older member of the church than President Young. Also, it appears in a subsequent paragraph that some charges were preferred by President Young against one of the Elders in the conference. This course may have been decided upon by the Apostles, who probably thought that it would not be best for the presiding officer over the conference to make such charges, hence Elder Pratt was chosen to preside and Elder Young left free to make the charges aforesaid. 2. Daniel Hanmer Wells was the son of Daniel Wells by his second wife Catherine Chapin. He was born at Trenton, Oneida county, New York, October 27, 1814. His father was a descendant of Thomas Wells, the fourth governor of Connecticut, while his mother was descended from David Chapin, a veteran of the Revolution, who served under Washington, and was a descendant of one of the oldest and most distinguished families of New England. The father of Daniel H. Wells died when the son was but 12 years old, which threw upon him, at this early age, the care of his mother and younger sister. At the age of 16 he migrated with his mother and sister to Marietta, Ohio, where Daniel H. taught school during the winter, and in the spring moved to Illinois, settling at Commerce, where he made extensive purchases of land. One farm of eighty acres was in the very heart of what became the city of Nauvoo, in fact he platted his farm into city lots which he sold at very reasonable prices to the Saints. The Temple site was selected from the western range of blocks in this addition. In 1885 he married Eliza Robison, and a son was born to them a year later. Mr. Wells served a term as constable in the district in which Commerce was situated, and was now a justice of the peace and familiarly called "Squire Wells." He was a stalwart Whig in politics; a man of high character and great courage. {161} CHAPTER IX. The Return of a Prodigal--Conditions in Kirtland--Progress of the Work in Great Britain--The Coming of John C. Bennett. Australian Mission. _Extract of a Letter from Elder William Barratt_. Deptford, [1] July 15, 1840. Dear Brother In Christ:--I write to inform you of my arrival in the metropolis this morning, after a tedious journey in the midst of much profaneness and swearing, such as I never heard in my life before. I feel, as the Apostle expresses it, like a lamb among wolves, going into a land of strangers to preach the Gospel; therefore I desire your prayers in my behalf. I have witnessed much of the spirit of revelation since Sunday; in fact, I only thought it a mere thought, when the Elders testified that they were called by revelation; but now I know the truth of the assertion, which proves to me who ought to preach, and that none ought, without they are called by revelation. Give my love to all the Saints, and tell them that as many as remain faithful I will meet in Zion, bringing my sheaves with me. Tell them my faith is fixed, and my resolution is strong to meet you all there, whom I love in the Lord. Pray that a door may be opened, and that a gift of utterance may be given unto me in a foreign land to preach the Gospel. Brethren, sorrow not for me, as those that have no hope, for we have a hope of living and eating together in the kingdom of our God. _Friday, 17_.--By my suggestion, High Council voted that Samuel Bent and George W. Harris go on a mission to procure money for printing certain books. _Saturday, 18_.--Elias Smith was ordained a Bishop. _Sunday, 19_.--An answer to Brigham Young's letter of the 17th of May was sent by Lorenzo Snow, [2] which gave {162} the Twelve permission to publish the Book of Mormon, Doctrine and Covenants, and hymn-book, but not to ordain any into the quorum of the Seventies; and likewise some general instructions. _Monday, 20_.--Elder John Moon and company arrived in New York being the first arrival of Saints in America. _Wednesday, 22_. _The Prophet's Letter to William W. Phelps--Welcoming him back into the Church_. [3] Nauvoo, Hancock County, Illinois, July 22, 1840. Dear Brother Phelps:--I must say that it is with no ordinary feelings I endeavor to write a few lines to you in answer to yours of the 29th ultimo; at the same time I am rejoiced at the privilege granted me. {163} You may in some measure realize what my feelings, as well as Elder Rigdon's and Brother Hyrum's were, when we read your letter--truly our hearts were melted into tenderness and compassion when we ascertained your resolves, &c. I can assure you I feel a disposition to act on your case in a manner that will meet the approbation of Jehovah' (whose servant I am), and agreeable to the principles of truth and righteousness which have been revealed; and inasmuch as long-suffering, patience, and mercy have ever characterized the dealings of our heavenly Father towards the humble and penitent, I feel disposed to copy the example, cherish the same principles, and by so doing be a savior of my fellow men. It is true, that we have suffered much in consequence of your behavior--the cup of gall, already full enough for mortals to drink, was indeed filled to overflowing when you turned against us. One with whom we had oft taken sweet counsel together, and enjoyed many refreshing seasons from the Lord--"had it been an enemy, we could have borne it." "In the day that thou stoodest on the other side, in the day when strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon [Far West], even thou wast as one of them; that thou shouldest not have looked on the day of thy brother, in the day that he became a stranger, neither shouldst thou have spoken proudly in the day of distress." However, the cup has been drunk, the will of our Father has been done, and we are yet alive, for which we thank the Lord. And having been delivered from the hands of wicked men by the mercy of our God, we say it is your privilege to be delivered from the powers of the adversary, be brought into the liberty of God's dear children, and again take your stand among the Saints of the Most High, and by diligence, humility, and love unfeigned, commend yourself to our God, and your God, and to the Church of Jesus Christ. Believing your confession to be real, and your repentance genuine, I shall be happy once again to give you the right hand of fellowship, and rejoice over the returning prodigal. Your letter was read to the Saints last Sunday, and an expression of their feeling was taken, when it was unanimously {164} _Resolved_, That W. W. Phelps should be received into fellowship. "Come on, dear brother, since the war is past, For friends at first, are friends again at last." Yours as ever, Joseph Smith, Jun. _Credentials of Elders Samuel Bent and George W. Harris_. To all whom it may concern:--This is to certify that Elders Samuel Bent and George W. Harris are authorized agents of the Church of Jesus Christ of Latter-day Saints, being appointed by the First Presidency and High Council of said Church to visit the branches of the Church in the east, or wherever they may be led in the providence of God, to obtain donations and subscriptions for the purpose of printing the Book of Mormon, Doctrine and Covenants, hymn-books, the new translation of the Scriptures. They are likewise instructed and authorized to procure loans in behalf of the Church, for carrying into operation the above and other important works necessary to the well being of said Church. From our long acquaintance with these our beloved brethren, their long, tried friendship under circumstances the most trying and painful, their zeal for the cause of truth, and their strict morality and honesty we most cheerfully recommend them to the Saints of the Most High. Any statements they may make relative to their mission may be implicitly relied upon, and any loans which they may obtain, will be considered binding on the Church. And we do hope the Saints will do all in their power to effect the object proposed, and lift up the hands of our beloved brethren who have cheerfully come forward to engage in a work so great and important. Joseph Smith, Jun., President, William Marks, Elias Higbee, David Dort, Charles C. Rich, Seymour Brunson, William Huntington, Hyrum Smith, Newel Knight, Alpheus Cutler, Henry G. Sherwood, David Fullmer, Thomas Grover, Lewis D. Wilson. _The Prophet's Letter to Oliver Granger--Dealing Chiefly with Affairs at Kirtland_. _Brother Granger_: Dear Sir:--It was with great pleasure I received your and Brother Richards' letter, dated New York, June 23, 1840, and was very happy {165} to be informed of your safe arrival in that place, and your probability of success; and I do hope that your anticipations will be realized, and that you will be enabled to free the Lord's House from all incumbrances, and be prospered in all your undertakings for the benefit of the Church; and pray that while you are exerting your influence to bring about an object so desirable, that the choicest blessings of heaven may rest down upon you, while you are endeavoring to do so, and attending to the duties laid upon you by the authorities of the Church in this place. I am sorry to be informed not only in your letter, but from other respectable sources, of the strange conduct pursued in Kirtland by Elder Almon W. Babbitt. I am indeed surprised that a man having the experience which Brother Babbitt has had, should take any steps whatever, calculated to destroy the confidence of the brethren in the Presidency or any of the authorities of the Church. In order to conduct the affairs of the Kingdom in righteousness, it is all important that the most perfect harmony, kind feeling, good understanding, and confidence should exist in the hearts of all the brethren; and that true charity, love one towards another, should characterize all their proceedings. If there are any uncharitable feelings, any lack of confidence, then pride, arrogance and envy will soon be manifested; confusion must inevitably prevail, and the authorities of the Church set at naught; and under such circumstances, Kirtland cannot rise and free herself from the captivity in which she is held, and become a place of safety for the Saints, nor can the blessings of Jehovah rest upon her. If the Saints in Kirtland deem me unworthy of their prayers when they assemble together, and neglect to bear me up at the throne of heavenly grace, it is a strong and convincing proof to me that they have not the Spirit of God. If the revelations we have received are true, who is to lead the people? If the keys of the Kingdom have been committed to my hands, who shall open out the mysteries thereof? As long as my brethren stand by me and encourage me, I can combat the prejudices of the world, and can bear the contumely and abuse with joy; but when my brethren stand aloof, when they begin to faint, and endeavor to retard my progress and enterprise, then I feel to mourn, but am no less determined to prosecute my task, being confident that although my earthly friends may fail, and even turn against me, yet my Heavenly Father will bear me off triumphant. However, I hope that even in Kirtland there are some who do not make a man an offender for a word, but are disposed to stand forth in defense of righteousness and truth, and attend to every duty {166} enjoined upon them; and who will have wisdom to direct them against any movement or influence calculated to bring confusion and discord into the camp of Israel, and to discern between the spirit of truth and the spirit of error. It would be gratifying to my mind to see the Saints in Kirtland flourish, but think the time is not yet come; and I assure you it never will until a different order of things be established and a different spirit manifested. When confidence is restored, when pride shall fall, and every aspiring mind be clothed with humility as with a garment, and selfishness give place to benevolence and charity, and a united determination to live by every word which proceedeth out of the mouth of the Lord is observable, then, and not till then, can peace, order and love prevail. It is in consequence of aspiring men that Kirtland has been forsaken. How frequently has your humble servant been envied in his office by such characters, who endeavored to raise themselves to power at his expense, and seeing it impossible to do so, resorted to foul slander and abuse, and other means to effect his overthrow. Such characters have ever been the first to cry out against the Presidency, and publish their faults and foibles to the four winds of heaven. I cannot forget the treatment I received in the house of my friends. These things continually roll across my mind, and cause me much sorrow of heart; and when I think that others who have lately come into the Church should be led to Kirtland instead of to this place, by Elder Babbitt; and having their confidence in the authorities lessened by such observations as he (Elder Babbitt) has thought proper to make, as well as hearing all the false reports and exaggerated accounts of our enemies--I must say that I feel grieved in spirit, and cannot tolerate such proceedings--neither will I; but will endeavor to disabuse the minds of the Saints, and break down all such unallowed proceedings. It was something new to me when I heard there had been secret meetings held in the Lord's House, and that some of my friends--faithful brethren--men enjoying the confidence of the Church, should be locked out. Such proceedings are not calculated to promote union, or peace, but to engender strife; and will be a curse instead of a blessing. To those who are young in the work, I know they are calculated to be, and must be, injurious. Those who have had experience, and who should know better than to reflect on their brethren--there is no excuse for them. If Brother Babbitt and the other brethren wish to reform the Church, and come out and make a stand against sin and speculation, &c., they must use other weapons than lies, or their object can never be effected; {167} and their labors will be given to the house of the stranger, rather than to the House of the Lord. The proceedings of Brother Babbitt were taken into consideration at a meeting of the Church at this place, when it was unanimously resolved, that fellowship should be withdrawn from him until he make satisfaction for the course he has pursued: of which circumstance I wish you to apprise him without delay, and demand his license. Dear sir, I wish you to stand in your lot, and keep the station which was given you by revelation and the authorities of the Church. Attend to the affairs of the Church with diligence, and then rest assured of the blessings of heaven. It is binding on you to act as president of the Church in Kirtland, until you are removed by the same authority which put you in; and I do hope there will be no cause for opposition, but that good feeling will be manifested in future by all the brethren. Brother Burdick's letter to Brother Hyrum was duly received, for which he has our best thanks; it was indeed an admirable letter, and worthy of its author. The sentiments expressed were in accordance with the spirit of the Gospel, and the principles are correct. I am glad that Brother Richards has continued with you, and hope he has been of some service to you. Give my love to him. Our prospects in this place continue good. Considerable numbers have come in this spring. There were some bickerings respecting your conduct soon after your departure, but they have all blown over, and I hope there will never be any occasion for any more; but that you will commend yourself to God and to the Saints by a virtuous walk and holy conversation. I had a letter from William W. Phelps a few days ago, informing me of his desire to come back to the Church, if we would accept of him. He appears very humble, and is willing to make every satisfaction that Saints or God may require. We expect to have an edition of the Book of Mormon printed by the first of September; it is now being stereotyped in Cincinnati. I am, &c., &c., Joseph Smith, Jun. [Sidenote: A Jew's Memorial.] An interesting memorial concerning the Jews, "To the Protestant Powers of Europe and America," signed and sealed in London the 8th of January, 1839, may be found in the _Millennial Star_, Vol. I, No. 6. [4] {168} _Sunday, 24_.--Elder William Donaldson, member of the British army bound for the East Indies, writes from Chatham, 24th of July, "We go on board tomorrow. I have had a glorious vision about going into the land of Egypt." _Saturday, 25_. _Letter of John C. Bennett to Joseph Smith and Sidney Rigdon--Announcing His Intention to Join the Saints_. Fairfield, Illinois, July 25, 1840. Reverend and Dear Friends:--The last time I wrote you was during the pendency of your difficulties with the Missourians. You are aware that at that time I held the office of "Brigadier-General of the Invincible Dragoons" of this state, and proffered you my entire energies for your deliverance from a ruthless and savage, though cowardly foe; but the Lord came to your rescue, and saved you with a powerful arm. I am happy to find that you are now in a civilized land, and in the enjoyment of peace and happiness. Some months ago I resigned my office with an intention of removing to your town, and joining your people; but hitherto I have been prevented. I hope, however, to remove to Commerce, and unite with your Church next spring. I believe I should be much happier with you. I have many things to communicate which I would prefer doing orally; and I propose to meet you in Springfield on the first Monday in December next, as I shall be there at the time on state and United States business. If I remove to Commerce, I expect to follow my profession, and to that end I enclose you a slip from the _Louisville Journal_, to give you an idea of my professional standing. On the first of this month I was appointed to the office of {169} "Quartermaster-General of the State of Illinois," which office I expect to hold some years. I hope you are all quite well. In haste. Write me immediately. Yours respectfully, John C. Bennett. [5] To Messrs. Smith and Rigdon. _Monday, 27_. _Letter of John C. Bennett to Messrs. Smith and Rigdon--Making Further Tender of his Services to the Church_. Quartermaster-General's Office, Fairfield, Illinois, July 27, 1840. _To the Reverends Sidney Rigdon and Joseph Smith, Jun_.: Respected Friends:--I wrote you a few days ago from this place, but my great desire to be with you and your people prompts me to write again at this time; and I hope it will not be considered obtrusive by friends whom I have always so highly esteemed as yourselves. At the last District and Circuit Court of the United States, holden at Springfield, in June last, I had the honor of being on the grand inquest of the United States for the District of Illinois, and hoped to have seen you there; but was quite disappointed. I attended the meeting of your people opposite Mr. Lowry's hotel, but did not make myself known, as I had no personal acquaintance in the congregation. It would be my deliberate advice to you to concentrate all of your Church at one point. If Hancock county, with Commerce for its commercial emporium, is to be that point, well; fix upon it, and let us cooperate with a general concerted action. You can rely upon me in any event. I am with you in spirit, and will be in person as soon as circumstances permit, and immediately if it is your desire. Wealth is no material object with me. I desire to be happy, and am fully satisfied that can enjoy myself better with your people, with my present views and feelings, than with any other. I hope that time will soon come when your people will become my people, and your God my God. At the time of your peril and bitter persecution in Missouri, you are {170} aware I proffered you my utmost energies, and had not the conflict terminated so speedily, I should have been with you then. God be thanked for your rescue from the hand of a savage, but cowardly foe! I do not expect to resign my office of "Quartermaster-General of the State of Illinois" in the event of my removal to Commerce, unless you advise otherwise. I shall likewise expect to practice my profession; but at the same time your people shall have all the benefit of my speaking powers, and my untiring energies in behalf of the good and holy faith. _Un necessariis unitas, in non necessariis libertas, in omnibus charitas_, [6] shall be my motto with--_Suaviter in modo, fortiter in re_. [7] Be so good as to inform me substantially of the population of Commerce and Hancock county, the face of the country, climate, soil, health, &c., &c. How many of your people are concentrated there? Please to write me in full immediately. Louisville paper will accompany this; please inquire for it. With sentiments of profound respect and esteem, suffer me to subscribe myself, Yours respectfully, John C. Bennett. Elder John Taylor sailed for Ireland from Liverpool. [8] _Tuesday, 28_. _Letter of the Prophet to Horace R. Hotchkiss--Rock River Lands and the White Purchase_. Nauvoo, July 28, 1840. _Horace R. Hotchkiss, Esq_.: Dear Sir:--I acknowledge the receipt of yours of last month, giving me the numbers of the land on Rock River, which you felt disposed to sell. In reply to which I have to say, that we have not yet examined the land, and consequently have not arrived at any conclusion {171} respecting it; but it is probable that some of my friends will visit it this fall, and if we should think it wisdom to locate there, or on the other tract, you will be informed of the same, and arrangements entered into. I am sorry that your health has been so poor, but hope, ere this, you are perfectly recovered. It would afford me great pleasure indeed, could I hold out any prospect of the two notes due next month being met at maturity, or even this fall. Having had considerable difficulty (necessarily consequent on a new settlement) to contend with, as well as poverty and considerable sickness, our first payment will be probably somewhat delayed, until we again get a good start in the world; and I am happy to say, the prospect is indeed favorable. Under these circumstances we shall have to claim your indulgence, which I have no doubt will be extended. However, every exertion on our part shall be made to meet the demands against us, so that if we cannot accomplish all we wish to, it will be our misfortune, and not our fault. Notwithstanding the impoverished condition of our people, and the adverse circumstances under which we have had to labor, I hope we shall eventually rise above them, and again enjoy the blessings of health, peace, and plenty. You were informed in a former letter that we had paid Mr. William White the one thousand dollars specified in your bond; a few days ago he called at this place and agreed to give us a deed for the ninety acres, (less one-half acre), providing I would give him an identifying bond, and pay the interest due from you to him on the one thousand dollars, which I agreed to do. I have therefore got the deed for the land, and paid him the interest. My reasons for so doing were these: there are some who wish to purchase lots, providing they can get a good title deed for the same, and who would be induced to make purchases and make an effort to raise money, for the sake of getting a deed; which effort they would not be so likely to make if we could only give them a bond. This I think will work both to your advantage and ours, and hope that we shall be able by and by to make some cash sales. I hope this arrangement with Mr. White will meet your approbation, although it is a departure from the common rules of business; but was induced to do so from the advantages which will result from it, which I hope will be mutual. The amount of interest paid to Mr. White, after deducting $61.50, which was coming from him to you for rents, was eighty-four dollars and forty cents. Mr. White told us that you agreed to pay him as much interest for the money as he could get elsewhere. We accordingly (in good faith) allowed him at the rate of ten per cent. Hoping the course pursued will meet your approbation. I am, respectfully, your obedient servant, Joseph Smith, Jun. {172} P. S.--You will recollect the verbal agreement entered into by us, that the notes for the interest would not be exacted for at least five years. Notwithstanding which, we use our endeavors to meet them as fast as possible, and think that when I have the pleasure of seeing you again, you will be fully satisfied with the course we have taken, and our endeavors to meet all our engagements. J. S., Jun. _Thursday, 30_. _Letter of John C. Bennett to Messrs. Smith and Rigdon--Expressing Anxiety to be with the Saints_. Fairfield, Wayne County, Illinois, July 30th, 1840. _To Reverends Sidney Rigdon, and Joseph Smith, Jun_. Respected Friends:--It is with difficulty that I can forego the felicity of an immediate immersion into the true faith of your beloved people. I have written you several letters, and forwarded you several newspapers to Commerce, which I hope will be duly received, as they contain some matters of importance. Is Nauvoo, or Commerce, to be the general point of concentration for the Mormon people? For at that point I desire to locate, and ever remain. My anxiety to be with you is daily increasing, and I shall wind up my professional business immediately, and proceed to your blissful abode, if you think it best. Look at all my letters and papers and write me forthwith. You are aware that at the time of your most bitter persecutions, I was with you in feeling, and proffered you my military knowledge and prowess. My faith is still strong. I believe the God of the whole earth will avenge your wrong in time as well as in eternity. O my friends, go on and prosper; and may the God of all grace save you with an everlasting salvation. Yours respectfully, J. C. Bennett. _Saturday, August 1_.--In the _Times and Seasons_ of this month I find the following: _A voice from the holy city--rebuilding of the temple of Solomon--Recall of the people of God to the land of Judah_. We have received by the last packet from England, a copy of a very extraordinary "Circular" issued by the Jews, now residing at Jerusalem, and addressed to all the descendants of Abraham to the uttermost {173} ends of the earth. It is written in the pure Hebrew character, and accompanied with an English translation, which we annex as matter of the deepest curiosity to the people of this country. Next week, if we possibly can, we shall publish the original Hebrew in a double sheet, but at present we must content ourselves with the translation.--_Morning Herald_. Circular. "_To our Brethren the Israelites of Europe and America_: "The liberal and benevolent contributors towards every holy and pious purpose--ready to stand in the breach and evince their love for the Land of Promise: to the well-wishers of Jerusalem, and friends of Zion (dearer to us than life) who extend their bounteous aid to this Holy City, and devote their best means, in love and affection, 'to take pity on her stones, and show mercy to her dust.' To the illustrious and excellent Rabbies--to their worthy and distinguished Assessors--to the noble Chiefs and faithful Leaders of Israel; to all congregations devoted to the Lord, and to every member thereof--health, life, and prosperity. May the Lord vouchsafe His protection unto them; may they rejoice and be exceedingly glad; and with their own eyes may they behold when the Lord restoreth Zion. Such be His gracious will. Amen. "It is a fact well known throughout Judah and Israel, that 'the glory altogether departed from the daughter of Zion,' since upwards of one hundred years ago, the congregation of German Jews in this Holy City were forcibly deprived of their homes and inheritance. Dreadful and grievous was the yoke under which the despots of this land oppressed them. Tyranny and cruel usage ground them to the dust, and forced them to forsake their habitations, to abandon their houses and all their property, and to seek safety in flight. Thus the large court they inherited from their ancestors remained deserted and uninhabited, until it was seized upon and possessed by aliens. The sacred edifices it contained, namely, the Synagogue and Medrash, were by them demolished, the whole of the property utterly ruined, and possessions, lawfully ours, devastated before our eyes. Then did our souls refuse all consolation! For how could we bear to witness the evil which befell our people! "As the light gleams forth from a spark, so did our congregation take heart and return again to form their establishments, and to take root on the Holy Mount. But we could find no rest for our wearied feet--no place consecrated and appointed for our prayer and instruction. Our aching eyes beheld how every nation and tongue, even from the most distant isles of the ocean, is here possessed of structures defended by walls, gates, and portcullis, whilst the people of the Lord, forcibly {174} expelled from their inheritances by rapacious barbarians, were covered with obloquy, scorn, and disgrace. "The cries of the people ascended unto the Lord who dwelleth in Zion. He looked down, and in pity beheld their sufferings and oppression. And ever since the ruler of Egypt first assumed the government of the Holy Land--a ruler who maintains justice throughout his dominions--an edict was issued permitting Jews to do whatsoever they deemed right and expedient, with respect to the rebuilding of their demolished synagogues and colleges. Us, likewise, the Lord in His mercy vouchsafed to remember, and caused us to be reinstated into the heritage of our fathers, even to the aforementioned court, which is called the Ruin of R. Jehudah the Pious (of blessed memory). "Blessed be the Lord our God, the God of our fathers, who inspired the heart of the ruler of Egypt to restore unto us the possessions of our ancestors. Nor did we delay or lose time in the matter, but exerted ourselves to rebuild Jerusalem. "'We fenced it, and gathered up the stones thereof,' and the sacred undertaking prospered in our hands, so that we have completed the Medrash, and 'great is the glory of the house;' and also houses for the teachers of the law, and for the hospitable reception and entertainment of strangers, which were indispensably necessary to accommodate the many pious Israelites who visit the Holy City during the festivals. And on _Rosh Hodesh Shebath_ last we joyfully placed a Sepher Torah in the Medrash, which we consecrated by the name of '_Menahem Zion_,' for the Lord has vouchsafed to comfort His people. "But although we have thus, under the blessings of Providence, retrieved from devastation a part of the possessions bequeathed unto us by our pious ancestors, yet our hearts are afflicted and our eyes are dimmed when we behold the sanctuary of our Lord, the Synagogue, which still lies in ruins; nor is it in the power of all of us (the German Congregation) to rebuild it; for alas! great is the number of our poor who stand in need of bread, and the debts we contracted in building the Medrash are large, and weigh heavily upon us. "The cause of our grief is thus ever present to our eyes--the ruins of the Synagogue are heaped in the middle of the court, and rank weeds spread over the consecrated pile. We therefore deem it our bounden duty to dispatch a messenger unto our brethren, the children of Israel, who are dispersed and in exile, in order to acquaint them with 'the salvation of the Lord in the land,' so that they may arise and take pity on Zion, for it is time to show mercy unto her. "To undertake this laborious duty was the voluntary offer of our dearly beloved friend, that profound and renowned Rabbi, the zealous and honorable _Aaron Selig Ashkenazi_. He is a man confirmed in the {175} fear of the Lord, of a faithful stock; and him we depute as our messenger, worthy of all trust, to make proclamation unto the communities of Israel 'according to the sight which he has seen in the Holy Mount,' and to him we have given letters of authorization, containing full particulars as to his pious mission, and every necessary information relating thereto. "Now, therefore, let the righteous behold and rejoice. Let the pious exult and triumph in gladness. The day ye have so long hoped for is come, and ye see it. The crown of holiness will again adorn its former abode. Therefore, arise, and take upon yourselves, according to the words of this letter, to devote a portion of your wealth as a sacred tribute towards erecting 'the Temple of the Most Holy King on the mountain of the Lord'--that ye may have a portion and a righteous record in Jerusalem. "Let no one among you refuse his aid, but let the poor man contribute his mite for himself and his household freely, as the rich dispenses the bounty wherewith the Lord hath blessed him. Let fathers and their offspring, the aged and the youthful, alike arise in mercy to Zion at this propitious season. "Let each man encourage his neighbor and say, 'We will be zealous and persevering for our people and the City of our God. And for the love of Zion, and the sake of Jerusalem, we will not rest nor be easy until Jerusalem is praised throughout the earth, and foremost in our joys, even as we have vowed:--If I forget thee, Jerusalem, let my right hand forget her cunning; if I prefer not Jerusalem above my chief joy.' "Such are the words of your brethren who address you for the glory of God, and for the honor of His land, His people and His inheritance--continually praying for our exiled brethren, and offering up our orisons on holy ground and particularly near the _Western Wall_, that it may be well with you everlastingly as you yourself desire, and we most sincerely wish. "Signed at Jerusalem, the 18th day of year 5597 a. m., by the Wardens of the Medrash, and members of the Building Committee, on behalf of the Congregation of German Jews in this Holy City. ["Signed] Hirsh Joseph, "David Reuben, "Nathan Saddis, "Abraham S. Salmons, "Mordecai Avigdor, "Uriah S. Hyam." The undersigned Assessors of the Bethdin, by the direction of the {176} Rev. Chief Rabbi, hereby certify that Rev. Aaron Selig Ashkenazi is actually deputed for the purpose mentioned in the above circular. "London, the 7th Tebath, "24 Dec. 5599. "Israel Levy, "Aaron Levy, "A. L. Barnett." _Monday, August 3_.--Elders Wilford Woodruff and George A. Smith are at Ledbury, Herefordshire. _Tuesday, 4_.--Elder Heber C. Kimball left Manchester for Herefordshire, and Joseph Fielding is at Bedford. _Wednesday, 5_. _Extract of a Letter from Wilford Woodruff to the Editor of the Millennial Star--Reporting Labors_. Beloved Brethren:--Since Elder George A. Smith and myself left Manchester for the purpose of going to the south of England, we have visited the churches which lay in our route, and found them universally prospering and receiving additions. We preached in Leek on Sunday, July 10th, and Elder Smith baptized six persons after meeting: and numbers were also baptized in the churches at the Staffordshire Potteries while we were there. We passed through West Bromwich and Birmingham, and found numbers who were anxiously wishing for some of the Elders to visit that region and labor among them. We arrived in Ludbury, Herefordshire, July 22nd, and here spent about two weeks in visiting the churches through this region, and I am happy to inform you, that we have found the Saints universally rejoicing in the truth, and the work progressing upon every hand. Elder Thomas Richardson has baptized about forty since he came, and Elder William Kay about twenty; they are both much blessed in their labors. Elder Kington is laboring constantly in this wide field, which is under his care; and he with the Elders and Priests generally throughout this region are blessed with many souls as seals of their ministry. We baptized forty on Sunday last in this region, making 250 since the conference. The churches here now number about 800 members and appear [to be] in a very prosperous state. We are expecting Elder Kimball every hour, and soon after his arrival we shall leave the Saints in this region, for the purpose of visiting the city of London and warning the inhabitants thereof. Wilford Woodruff. {177} _Saturday, 8_.--Soon after the July conference at Manchester, Elder Parley P. Pratt started for America for the purpose of getting his family and taking them to England, meantime leaving the _Star_ in charge of President Brigham Young, assisted by Elder Willard Richards. _The Prophet's Letter to John C. Bennett--Bidding Him Welcome to Nauvoo, to partake of--its Poverty_. Nauvoo, Hancock County, Illinois, August 8th, 1840. Dear Sir:--Yours of the 25th ultimo, addressed to Elder Rigdon and myself, is received, for which you have our thanks, and to which I shall feel great pleasure in replying. Although I have not the pleasure of your acquaintance, yet from the kindness manifested towards our people when in bondage and oppression, and from the frank and noble mindedness breathed in your letter, I am brought to the conclusion that you are a friend to suffering humanity and truth. To those who have suffered so much abuse, and borne the cruelties and insults of wicked men so long, on account of those principles which we have been instructed to teach to the world, a feeling of sympathy and kindness is something like the refreshing breeze and cooling stream at the present season of the year, and are, I assure you, duly appreciated by us. It would afford me much pleasure to see you at this place, and from the desire you express in your letter to move to this place, I hope I shall soon have that satisfaction. I have no doubt you would be of great service to this community in practicing your profession, as well as those other abilities of which you are in possession. Since to devote your time and abilities in the cause of truth and a suffering people may not be the means of exalting you in the eyes of this generation, or securing you the riches of the world, yet by so doing you may rely on the approval of Jehovah, "that blessing which maketh rich and addeth no sorrow." Through the tender mercies of our God we have escaped the hands of those who sought our overthrow, and have secure locations in this state, and in the territory of Iowa. Our principal location is at this place, Nauvoo, (formerly Commerce), which is beautifully situated on the banks of the Mississippi, immediately above the lower rapids, and is probably the best and most beautiful site for a city on the river. It has a gradual ascent from the river nearly a mile, then a fine, level, and fertile prairie--a situation in {178} every respect adapted to commercial and agricultural pursuits, but like all other places on the river, is sickly in summer. The number of inhabitants is nearly three thousand, and is fast increasing. If we are suffered to remain, [9] there is every prospect of its becoming one of the largest cities on the river, if not in the western world. Numbers have moved in from the seaboard, and a few from the islands of the sea (Great Britain). It is our intention to commence the erection of some public buildings next spring. We have purchased twenty thousand acres in the Iowa Territory opposite this place, which is fast filling up with our people. I desire all the Saints, as well as all lovers of truth and correct principles, to come to this place as fast as possible, or [as rapidly as] their circumstances will permit, and endeavor, by energy of action and concentration of talent, &c., &c., to effect those objects, that are so dear to us. Therefore my general invitation is, Let all that will, come, and partake of the poverty of Nauvoo freely. I should be disposed to give you a special invitation to come as early as possible, believing you will be of great service to us; however, you must make arrangements according to your circumstances. Were it possible for you to come here this season to suffer affliction with the people of God, no one will be more pleased to give you a more cordial welcome than myself. A charter has been obtained from the legislature for a railroad from Warsaw, being immediately below the rapids of the Mississippi, to this place--a distance of about twenty miles, which if carried into operation will be of incalculable advantage to this place, as steamboats can only ascend the rapids at a high stage of water. The soil is good, and I think not inferior to any in the state. Crops are abundant in this section of country--and I think provisions will be reasonable. I should be very happy could I make arrangements to meet you in Springfield at the time you mention--but cannot promise myself that pleasure. If I should not, probably you can make it convenient to come and pay us a visit here, prior to your removal. Elder Rigdon is very sick, and has been for nearly twelve months with the fever and ague, which disease is very prevalent here at this time. At present he is not able to leave his room. Yours, &c., Joseph Smith, Jun. To J. C. Bennett, M. D. P. S.--Yours of the 30th is just received, in which I am glad to learn that your increasing desire to unite yourself with a people "that are {179} everywhere spoken against," and the anxiety you feel for our welfare--for which you have my best feelings; and I pray that my heavenly Father will pour out His choicest blessings in this world, and enable you by His grace to overcome the evils which are in the world, that you may secure a blissful immortality in the world that is to come. J. S., Jun. _August 10_.--Colonel Seymour Brunson, aged forty years, ten months and twenty-three days, died at Nauvoo. Colonel Brunson was among the first settlers of this place. He has always been a lively stone in the building of God and was much respected by his friends and acquaintances. He died in the triumph of faith, and in his dying moments bore testimony to the Gospel that he had embraced. _Saturday, 15_. _Letter of John C. Bennett to Messrs. Smith and Rigdon--Announcing that he will soon be in Nauvoo_. Wayne County Illinois, August 15, 1840. _Reverends Joseph Smith, Jun., and Sidney Rigdon_. Respected Friends:--I have written you several communications to Commerce and Nauvoo, supposing they were different places, but a brother to a lady in your community, now in this place, informs me that they are one and the same. I have received no reply to my letters, and attribute the delay to a press of business or professional absence. I have come to the conclusion to join your people immediately, and take up my abode with you. Let us adopt as our motto--_Licut partribus sit Deus nobius_--(as God was with our fathers, so may He be with us), and adapt the means to the end, and the victory is ours. The winged warrior of the air will not cease to be our proud emblem of liberty, and the dogs of war will be forever chained. I shall be with you in about two weeks, and shall devote my time and energies to the advancement of the cause of truth and virtue, and the advocacy of the holy religion which you have so nobly defended, and so honorably sustained. My love to all the brethren. With sentiments of fraternal regard. Yours respectfully, J. C. Bennett. Footnotes: 1. Formerly a town in Kent and Surrey, England, on the Thames, noted for its dock yards, now part of London. 2. Lorenzo Snow was born April 30, 1814, in Mantua, Portage county, Ohio. He was the eldest son of Oliver Snow and Rosetta L. Pettibone. The early years of his life were spent upon his father's farm. Later he entered Oberlin College, a Presbyterian institution, in the town of Oberlin, in Lorain county, Ohio, about sixty miles southwest of Kirtland. In June, 1836, he visited Kirtland and attended the Hebrew classes, then being taught in the Temple. While in Kirtland he became a convert to the faith of the Latter-day Saints and was baptized by Elder John Boynton, one of the Twelve Apostles. The following year he did some missionary work among his relatives and friends in Ohio, and in 1836, with his parents, who in the meantime joined the Church, he moved to Missouri, and shortly afterwards went upon a preaching mission through the states of Kentucky and Illinois. A few days before starting upon this mission mentioned in the text, namely, 17th of July, 1840, he was ordained a seventy by President Joseph Young, and the day following was made a High Priest under the hands of Don Carlos Smith. The testimony which this man received of the truth of the Gospel is very interesting, and seems to have remained with him throughout his long life, in all the freshness of its first impression upon him. Having received the usual promise of a testimony of the truth of the work if he obeyed the Gospel, he sought that testimony most earnestly in prayer with the following result as stated by himself: "I had no sooner opened my lips in an effort to pray than I heard a sound just above my head like the rushing of silken robes; and immediately the Spirit of God descended upon me, completely enveloping my whole person, filling me from the crown of my head to the soles of my feet, and oh, the joyful happiness I felt! No language can describe the almost instantaneous transition from a dense cloud of spiritual darkness into a refulgence of light and knowledge, as it was at that time imparted to my understanding. I received a perfect knowledge that God lives, that Jesus Christ is the son of God, and of the restoration of the Holy Priesthood, and the fullness of the Gospel. It was a complete baptism--a tangible immersion in the heavenly principle or element, the Holy Ghost; and even more physical in its effects upon every part of my system than the immersion by water." 3. When the great offense of Elder William W. Phelps is taken into account--amounting as it did to a betrayal of the Prophet and the Church in Missouri, during the troubles of the Saints in that state--this letter is remarkable. The Prophet's frank forgiveness of his erring brother, gently chiding his wrong-doing, but at the same time remembering in a large way that brother's former devotion and labors; the Prophet's willingness to have the prodigal return and occupy his former high standing among the Saints--all this exhibits a broad-mindedness and generosity that can come only from a great soul, influenced by the spirit of charity enjoined upon his disciples by the teachings of the Son of God. One of the surest evidences of Joseph Smith's greatness of mind and of the inspiration of God upon him is to be seen in his treatment of those who had fallen but were willing to and did repent of their sins. His capacity to forgive under these circumstances seemed boundless. 4. The article which appeared first in a periodical, entitled "Memorial Concerning God's Ancient People of Israel," and then in the _London Times_, seems to have been written by a Christian Jew. It deals largely with the promises of God to ancient Israel, especially as to their return as a people to Palestine. The closing paragraph is an appeal to the Protestant powers of the north of Europe and America to assist in this restoration: "As the spirit of Cyrus, king of Persia, was stirred up to build the Lord a temple, which was in Jerusalem (2 Chron., xxxvi:22, 23), who is there among you, high and mighty ones of all the nations, to find the good pleasure of the holy will of the Lord of heaven, saying to Jerusalem, 'Thou shalt be built,' and to the temple, 'Thy foundation shall be laid?' (Isa. xliv:28). The Lord God of Israel be with such. Great grace, mercy and peace shall descend upon the people who offer themselves willingly; and the free offerings of their hearts and hands shall be those of a sweet smelling savor unto him who hath said, 'I will bless thee (Gen. xii:3), and contend with him that contendeth with thee.'" (Isa. xlix:25). 5. "This was a Dr. John C. Bennett, a man who seems to have been without any moral character, but who had filled positions of importance. Born in Massachusetts in 1804, he practiced as a physician in Ohio, and later in Illinois, holding a professorship in Willoughby University, Ohio, and taking with him to Illinois testimonials as to his professional skill. In the latter state he showed a taste for military affairs, and after being elected brigadier-general of the Invincible Dragoons, he was appointed quartermaster-general of the state in 1840, and held that position at the state capital when the Mormons applied to the legislature for a charter for Nauvoo." ("The Story of the Mormons," Linn, 1901). 6. Translation: In essentials, unity; in non-essentials, liberty; in all things, charity. 7. Gently in the manner, firmly in the act. 8. Elder John Taylor was accompanied on this mission by Brothers McGuffie and William Black. Elder Taylor had baptized Brother McGuffie while laboring in Liverpool; and as the new convert had some acquaintances in Newry, county Down, Ireland, he thought it advisable to take him along. A large company of saints went with them to see them off. The day after sailing, Elder Taylor and companions arrived in Newry, a beautiful Irish village nestling among rolling hills, characteristic of that part of Ireland. Brother McGuffie obtained the court house to hold a meeting in, and sent around the bell-man to give notice of it. A congregation of six or seven hundred gathered in at seven o'clock in the evening, and Elder Taylor preached to them. This was the introduction of the Gospel into Ireland. 9. "If we are suffered to remain" sounds somewhat prophetic and ominous. {180} Chapter X. A Missouri Kidnapping--Continued Development of the Work in Great Britain--The Death of Joseph Smith, Sen., First Patriarch of the Church. [Sidenote: Settlement of a Difficulty.] _Monday, 17_.--Met with the High Council of Nauvoo at my office, also the High Council of Iowa. John Batten preferred many charges against Elijah Fordham. After the testimony, and the councillors had spoken, I addressed the Council at some length, showing the situation of the contending parties, that there was in reality no cause of difference; that they had better be reconciled without an action, or vote of the Council, and henceforth live as brethren, and never more mention their former difficulties. They settled accordingly. _Tuesday, 18_.--Elders Kimball, Woodruff, and George A. Smith left Cheltenham for London, one hundred and ten miles, where they arrived in seven and a half hours, at William Allgood's, No. 19 King Street, Borough, and were kindly received by Mrs. Allgood, who took them to the King's Arms Inn. Great distress is prevailing in Ireland; no work, and provisions very scarce. The truth is spreading rapidly in England and Scotland. _Friday, 21_--Testimony of Benjamin Boyce: _The Kidnapping of Benjamin Boyce, Mr. Brown, et al_. I left my home in Nauvoo to go to Adams county, where I had lived the summer before, for the purpose of meeting some debts. I fell in company with a Mr. Brown, who stated to me that he was in search of some horses that had strayed from him. We had not proceeded far {181} together, before we were hailed by twelve armed men, who demanded of us where we were going. I stated to them where I was going, and likewise Mr. Brown stated his business. They then asked if we were "Mormons;" we said we were; they then said that we could go no further; they said they were sworn to kill all the damned "Mormons" that they could find, and took us prisoners, tied us with ropes, and took us to a boat, and four of the company (one by the name of Martin, the others not known) took us to Missouri, to a little town called Tully, where we were put under guard, and kept till 11 o'clock in the evening, when three men came to us with a long rope, and tied it round each of our necks. I asked them what they were going to do with us; one said they were going to take us to the river, kill us, and make catfish bait of us, his name was Uno. They then led us to the woods, I should think about three-quarters of a mile distant; they then parted us, took and stripped me naked, and tied me fast to a tree; one of the company cocked a pistol and placed it close to my ear, and swore, if I attempted to get away, that he would blow out my brains. They then commenced to whip me with large gads which they had for the purpose, and literally mangled me from my shoulders to my knees. There were in the company, as near as I could recollect, twelve or fourteen: they were stripped of their hats and coats, with their sleeves rolled up, and collars open, which made them look like murderers and robbers. The names, as far as I can recollect, Monday, Uno, and Martin; the others I do not recollect. After keeping me tied in this condition I should think an hour and a half, they then brought Mr. Brown to me, and after some consultation, loosed me from the tree where I was tied, and led us back to the town, put us in a room where I saw Noah Rogers and James Allred. They then tied them about the neck, and led them out, and in the course of the night, they brought them back to the room where we were. Brother Rogers said they stripped him, and whipped him very badly. This was on the seventh of July. The next day Rogers and myself were taken before a magistrate; nothing proven against us, only that we were "Mormons:" and we were ordered to prison. Brown and Allred, by some means, were liberated, but we (Rogers and myself) were put in jail and put in irons until the 21st of August, when through the kindness of God we made our escape and returned to Nauvoo. Benjamin Boyce. _Sunday, 23_.--Ten persons who had been baptized were confirmed at Carpenter's Hall, Manchester. [1] {182} _Saturday, 29_--Elder Kimball writes: "The brethren are beginning to excite attention in some of the public grounds in London." Out-door preaching is common in England. _Sunday, 30_.--Twenty were confirmed at the hall in Manchester. [2] [Sidenote: The Beginning of Open Air Meetings.] Elders Kimball, Woodruff, and George A. Smith, after having spent ten days visiting the clergymen and preachers and others of the several denominations, asking the privilege of preaching in their chapels, and being continually refused by them in a contemptuous manner, they determined to preach in the open air, Jonah-like; and accordingly went to Smithfield Market [3] (to the spot where John Rogers [4] was burnt at the stake), for the purpose of preaching at 10 a. m., {183} where they were notified by the police, that the Lord Mayor had issued orders prohibiting street preaching in the city. A Mr. Connor stepped up and said, "I will show you a place outside of his jurisdiction," and guided them to "Tabernacle Square," where they found an assembly of about 400 people listening to a preacher who was standing on a chair. When he got through another preacher arose to speak. Elder Kimball stated to the first clergyman, "There is a man present from America who would like to preach;" which was granted; when Elder George A. Smith delivered a discourse of about twenty minutes, on the first principles of the Gospel, taking for his text, Mark xvi: 16; after which Elder Kimball asked the preacher to give out another appointment at the same place for the American Elder to preach; when he jumped up and said, "I have just learned that the gentleman who has addressed you is a Latter-day Saint; I know them--they are a very bad people; they have split up many churches, and have done a great deal of hurt." He spoke all manner of evil, and gave the Latter-day Saints a very bad character, and commanded the people not to hear the Elders, "as we have got the Gospel, and can save the people, without infidelity, socialism, or Latter-day Saints." Elder Kimball asked the privilege of standing on the chair to give out an appointment himself. The preacher said, "You shall not do it; you have no right to preach here;" jerked the chair away from him, and ran away with it. Several of the crowd said, "You have as much right to preach here as he has, and give out your appointment;" whereupon Elder Kimball gave out an {184} appointment for 3 o'clock p. m.; at which time a large congregation was gathered. After opening the meeting by singing and prayer, Elder Woodruff spoke about thirty minutes, from Gal. i: 8, 9, upon the first principles of the Gospel. Elder Kimball followed upon the same subjects. The people gave good attention, and seemed much interested in what they had heard. The inhabitants who lived around the square opened their windows to four stories high; the most of them were crowded with anxious listeners, which is an uncommon occurrence. The meeting was dismissed in the midst of good feeling. Mr. Henry Connor invited the Elders to his house. Soon after they arrived here, Elder Kimball felt impressed to return to the place of preaching. When he got there he found a large company talking about the things which they had heard in the afternoon, and they wished him to speak to them again. He did so, when several persons invited him home with them. While Elder Kimball was preaching, several persons came to Brothers Woodruff and Smith to converse on doctrine, when Mr. Connor offered himself for baptism. _Monday, 31_.--Elder Kimball baptized Henry Connor, watchmaker, 52 Ironmonger's Row, London, in Peerless Pool, being the first baptized in that place, and confirmed him the same evening. [Sidenote: The Electric Telegraph.] The electric telegraph is beginning to be used on the Great Western Railroad in England, between Drayton and Paddington, by which intelligence is communicated at the rate of two hundred thousand miles per second. _An Address by the First Presidency to the Church_. _To the Saints Scattered Abroad_: Beloved Brethren:--We address a few lines to the members of the Church of Jesus Christ, who have obeyed from the heart that form of doctrine which has been delivered to them by the servants of the Lord, {185} and who are desirous to go forward in the ways of truth and righteousness, and by obedience to the heavenly command, escape the things which are coming on the earth, and secure to themselves an inheritance among the sanctified in the world to come. Having been placed in a very responsible station in the Church, we at all times feel interested in the welfare of the Saints, and make mention of them continually in our prayers to our heavenly Father, that they may be kept from the evils which are in the world, and ever be found walking in the path of truth. The work of the Lord in these last days, is one of vast magnitude and almost beyond the comprehension of mortals. Its glories are past description, and its grandeur unsurpassable. It is the theme which has animated the bosom of prophets and righteous men from the creation of the world down through every succeeding generation to the present time; and it is truly the dispensation of the fullness of times, when all things which are in Christ Jesus, whether in heaven or on the earth, shall be gathered together in Him, and when all things shall be restored, as spoken of by all the holy prophets since the world began; for in it will take place the glorious fulfilment of the promises made to the fathers, while the manifestations of the power of the Most High will be great, glorious, and sublime. The purposes of our God are great, His love unfathomable, His wisdom infinite, and His power unlimited; therefore, the Saints have cause to rejoice and be glad, knowing that "this God is our God forever and ever, and He will be our Guide until death." Having confidence in the power, wisdom, and love of God, the Saints have been enabled to go forward through the most adverse circumstances, and frequently, when to all human appearances, nothing but death presented itself, and destruction inevitable, has the power of God been manifest, His glory revealed, and deliverance effected; and the Saints, like the children of Israel, who came out of the land of Egypt, and through the Red Sea, have sung an anthem of praise to his holy name. This has not only been the case in former days, but in our days, and within a few months, have we seen this fully verified. Having through the kindness of our God been delivered from destruction, and having secured a location upon which we have again commenced operations for the good of His people, we feel disposed to go forward and unite our energies for the upbuilding of the Kingdom, and establishing the Priesthood in their fullness and glory. The work which has to be accomplished in the last days is one of vast importance, and will call into action the energy, skill, talent, and ability of the Saints, so that it may roll forth with that glory and majesty described by the prophet; and will consequently require the {186} concentration of the Saints, to accomplish works of such magnitude and grandeur. The work of the gathering spoken of in the Scriptures will be necessary to bring about the glories of the last dispensation. It is probably unnecessary to press this subject on the Saints, as we believe the spirit of it is manifest, and its necessity obvious to every considerate mind; and everyone zealous for the promotion of truth and righteousness, is equally so for the gathering of the Saints. Dear brethren, feeling desirous to carry out the purposes of God to which work we have been called; and to be co-workers with Him in this last dispensation; we feel the necessity of having the hearty cooperation of the Saints throughout this land, and upon the islands of the sea. It will be necessary for the Saints to hearken to counsel and turn their attention to the Church, the establishment of the Kingdom, and lay aside every selfish principle, everything low and groveling; and stand forward in the cause of truth, and assist to the utmost of their power, those to whom has been given the pattern and design. Like those who held up the hands of Moses, so let us hold up the hands of those who are appointed to direct the affairs of the Kingdom, so that they may be strengthened, and be enabled to prosecute their great designs, and be instrumental in effecting the great work of the last days. Believing the time has now come, when it is necessary to erect a house of prayer, a house of order, a house for the worship of our God, where the ordinances can be attended to agreeably to His divine will, in this region of country--to accomplish which, considerable exertion must be made, and means will be required--and as the work must be hastened in righteousness, it behooves the Saints to weigh the importance of these things, in their minds, in all their bearings, and then take such steps as are necessary to carry them into operation; and arming themselves with courage, resolve to do all they can, and feel themselves as much interested as though the whole labor depended on themselves alone. By so doing they will emulate the glorious deeds of the fathers, and secure the blessings of heaven upon themselves and their posterity to the latest generation. To those who feel thus interested, and can assist in this great work, we say, let them come to this place; by so doing they will not only assist in the rolling on of the Kingdom, but be in a situation where they can have the advantages of instruction from the Presidency and other authorities of the Church, and rise higher and higher in the scale of intelligence until they can "comprehend with all Saints what is the breadth and length, and depth and height; and to know the love of Christ which passeth knowledge." {187} Connected with the building up of the Kingdom, is the printing and circulation of the Book of Mormon, Doctrine and Covenants, hymnbook, and the new translation of the Scriptures. It is unnecessary to say anything respecting these works; those who have read them, and who have drunk of the stream of knowledge which they convey, know how to appreciate them; and although fools may have them in derision, yet they are calculated to make men wise unto salvation, and sweep away the cobwebs of superstition of ages, throw a light on the proceedings of Jehovah which have already been accomplished, and mark out the future in all its dreadful and glorious realities. Those who have tasted the benefit derived from a study of these works, will undoubtedly vie with each other in their zeal for sending them abroad throughout the world, that every son of Adam may enjoy the same privileges, and rejoice in the same truths. Here, then, beloved brethren, is a work to engage in worthy of archangels--a work which will cast into the shade the things which have been heretofore accomplished; a work which kings and prophets and righteous men in former ages have sought, expected, and earnestly desired to see, but died without the sight; and well will it be for those who shall aid in carrying into effect the mighty operations of Jehovah. By order of the First Presidency, Robert B. Thompson, Scribe. _Saturday, September 5_.--Elders Young and Richards went from Manchester to Liverpool, and in the evening organized a company of Saints bound for New York, by choosing Elder Theodore Turley to preside, with six counselors. _Minutes of the High Council Meeting, at the Office of Joseph Smith, Jun., Nauvoo, September 5th, 1840_. Joseph Smith, Jun., preferred charges against Elder Almon W. Babbitt, predicated on the authority of two letters, one from Thomas Burdick, the other from Oliver Granger and Levi Richards, accusing Elder Babbitt as follows: First. For stating that Joseph Smith, Jun., had extravagantly purchased three suits of clothes while he was at Washington City, and that Sidney Rigdon had purchased four suits while at the same place besides dresses in profusion for their families. Second. For having stated that Joseph Smith, Jun., Sidney Rigdon and Elias Higbee had said that they were worth one hundred thousand dollars each, while they were at Washington, and that Joseph Smith, {188} Jun., had repeated the same statement while in Philadelphia, and for saying that Oliver Granger had stated that he also was worth as much as they (that is, one hundred thousand dollars). Third. For holding secret councils in the Lord's House, in Kirtland, and for locking the doors of the house, for the purpose of prohibiting certain brethren in good standing in the Church, from being in the Council, thereby depriving them of the use of the house. Two were appointed to speak on the case, namely, Thomas Grover, Austin Cowles. Council adjourned till the 6th September, at 2 o'clock, when Council met according to adjournment, the evidences were all heard on the case pending, and the councilors closed on both sides. The parties spoke at length, after which, Joseph Smith withdrew the charge, and both parties were reconciled to each other, things being adjusted to their satisfaction. _Sunday 6_.--Elder Young preached. _Monday 7_.--This evening, Elders Kimball, Woodruff and George A. Smith, preached in the south Temperance Hall, London. On Monday night, Elders Brigham Young and Willard Richards, stayed on board the _North America_ with the Saints, and on Tuesday morning, about nine o'clock, the vessel went out with a steamer. The Elders accompanied them fifteen or twenty miles, and left them in good spirits. Elder Richards returned to Manchester the same evening and Elder Young on the 10th. [Sidenote: The Generosity of John Benbow.] Elder John Benbow, who had previously furnished two hundred and fifty pounds towards printing the hymn book, Book of Mormon, etc., relinquished all claim to said money, except such assistance as his friends, who might wish to emigrate to America the next season, might need, leaving the remainder to the disposal of Brigham Young, Willard Richards, and Wilford Woodruff, who borrowed said moneys for the benefit of the Church of Jesus Christ of Latter-day Saints, forever, also the avails of the Gadfield Elm Chapel, when sold. _Wednesday, 9_.--There was a terrific storm on the North of Scotland. {189} [Sidenote: Earthquake at Mount Ararat.] _Friday, 11_.--There was a terrible earthquake at Mount Ararat, which destroyed the town of Makitchevan, damaged all the buildings at Erivan, and devastated the two districts of Sharour and Sourmate in Armenia. A considerable mass was loosened from Mount Ararat and destroyed everything in its way for nearly five miles. The village of Akhouli was buried, with one thousand inhabitants. _Sunday, 13_.--Elder Kimball baptized four in London. [Sidenote: The Death of Joseph, Sen.] _Monday, 14_.--My father, Joseph Smith, Sen., Patriarch of the whole Church of Jesus Christ of Latter-day Saints, died at Nauvoo. _Biography of Joseph Smith, Sen., Presiding Patriarch of the Church, by the Prophet Joseph, his Son_. Joseph Smith, Sen., was born on the 12th day of July, 1771, in Topsfield, Essex county, Massachusetts; he was the second of the seven sons of Asahel and Mary Smith. Asahel was born in Topsfield, March 7th, 1744. He was the youngest son of Samuel and Priscilla Smith. Samuel was born January 26th, 1714, in Topsfield; he was the eldest son of Samuel and Rebecca Smith. Samuel was born in Topsfield, January 20, 1666, and was the son of Robert and Mary Smith, who emigrated from Old England. My father removed with his father to Tunbridge, Orange county, Vermont, in 1791, and assisted in clearing a large farm of a heavy growth of timber. He married Lucy, daughter of Solomon and Lydia Mack on the 14th of January, 1796, by whom he had Alvin Smith, born February 11th, 1798, died November 19th, 1824. Hyrum, born February 9th, 1800. Sophronia, born May 16th, 1803. Joseph, born December 23rd, 1805. Samuel Harrison, born March 13th, 1808. Ephraim, born March 13th, 1810, died March 24th, 1810. William, born March 13th, 1811. Catherine, born July 28th, 1812. Don Carlos, born March 25th, 1816. Lucy, born July 18th, 1824. At his marriage he owned a handsome farm in Tunbridge. In 1802, {190} he rented it and engaged in mercantile business, and soon after embarked in a venture of [raising] ginseng [5] to send to China, and was swindled out of the entire proceeds by the shipmaster and agent, he was consequently obliged to sell his farm and all of his effects to pay his debts. About the year 1816 he removed to Palmyra, Wayne county, New York, bought a farm and cleared two hundred acres, which he lost in consequence of not being able to pay the last installment of the purchase money at the time it was due. This was the case with a great number of farmers in New York, who had cleared land under similar contracts. He afterwards moved to Manchester, Ontario county, New York, procured a comfortable home with sixteen acres of land, where he lived until he removed to Kirtland, Ohio. He was the first person who received my testimony after I had seen the angel, and exhorted me to be faithful and diligent to the message I had received. [6] He was baptized April 6th, 1830. In August, 1830, in company with my brother Don Carlos, he took a mission to St. Lawrence county, New York, touching on his route at several of the Canadian ports, where he distributed a few copies of the Book of Mormon. He also visited his father, brothers and sister residing in St. Lawrence county, bore testimony to the truth which resulted eventually in all the family coming into the Church, excepting his brother Jesse and sister Susan. He removed with his family to Kirtland in 1831; was ordained Patriarch and President of the High Priesthood [in Kirtland] [7] under the hands of Oliver Cowdery, Sidney Rigdon, Frederick G. Williams and myself, on the 18th of December, 1833; was a member of the First High Council, organized on the 17th of February, 1834, (when he conferred on me and my brother Samuel H., a father's blessing). {191} In 1836 he traveled in company with his brother John two thousand four hundred miles in Ohio, New York, Pennsylvania, Vermont, and New Hampshire, visiting the branches of the Church in those states and bestowing patriarchal blessings on several hundred persons, preaching the Gospel to all who would hear, and baptizing many. They returned to Kirtland on the 2nd of October, 1836. During the persecutions in Kirtland in 1837, he was made a prisoner, but fortunately obtained his liberty, and after a very tedious journey in the spring and summer of 1838, he arrived at Far West, Missouri. After I and my brother Hyrum were thrown into the Missouri jails by the mob, he fled from under the exterminating order of Governor Lilburn W. Boggs, and made his escape in midwinter to Quincy, Illinois, from whence he removed to Commerce in the spring of 1839. The exposures he suffered brought on consumption, of which he died on this 14th day of September, 1840, aged sixty-nine years, two months, and two days. He was six feet, two inches high, was very straight, and remarkably well proportioned. His ordinary weight was about two hundred pounds, and he was very strong and active. In his younger days he was famed as a wrestler, and, Jacob like, he never wrestled with but one man whom he could not throw. He was one of the most benevolent of men; opening his house to all who were destitute. While at Quincy, Illinois, he fed hundreds of the poor Saints who were flying from the Missouri persecutions, although he had arrived there penniless himself. _Tuesday, 15_.--The funeral of Joseph Smith, Sen., took place this day, when the following address was delivered by Elder Robert B. Thompson: _The Discourse of Elder Thompson at the Funeral of Joseph Smith, Sen_. The occasion which has brought us together this day, is one of no {192} ordinary importance: for not only has a single family to mourn and sorrow on account of the death of the individual, whose funeral obsequies we this day celebrate; but a whole society; yes, thousands will this day have to say, _a Father in Israel is gone_. The man whom we have been accustomed to look up to as a _Patriarch_, a Father, and a Counselor is no more an inhabitant of mortality: he has dropped his clay tenement, bid adieu to terrestrial scenes, and his spirit now free and unencumbered, roams and expatiates in that world where the spirits of just men made perfect dwell, and where pain and sickness, tribulation and death cannot come. The friends we have lost prior to our late venerable and lamented Father, were such as rendered life sweet, and in whose society we took great pleasure, and who shed a lustre in the several walks of life in which they moved, and to whom we feel endeared by friendship's sacred ties. Their virtues and kindnesses will long be remembered by the sorrowing widow, the disconsolate husband, the weeping children, the almost distracted and heart-broken parent, and by a large circle of acquaintances and friends. These, like the stars in yonder firmament, shone in their several spheres, and filled that station to which they had been called by the providence of God, with honor to themselves and to the Church; and we feel to mingle our tears with their surviving relatives. But on this occasion we realize that we have suffered more than an ordinary bereavement, and consequently we feel the more interested. If ever there was a man who had claims on the affections of the community, it was our beloved but now deceased Patriarch. If ever there was an event calculated to raise the feelings of sorrow in the human breast, and cause us to drop the sympathetic tear, it certainly is the present; for truly we can say with the king of Israel, "A prince and a great man has fallen in Israel." A man endeared to us by every feeling calculated to entwine around and adhere to the human heart, by almost indissoluble bonds. A man faithful to his God and to the Church in every situation and under all circumstances through which he was called to pass. Whether in prosperity, surrounded by the comforts of life, a smiling progeny, and all the enjoyments of a domestic circle; or when called upon, like the Patriarchs of old, to leave the land of his nativity, to journey in strange lands, and become subject to all the trials and persecutions that have been heaped upon the Saints with a liberal hand, by characters destitute of every principle of morality or religion, alike regardless of the tender offspring and the aged sire, whose silvery locks and furrowed cheeks ought to have been a sufficient shield from their cruelty; still, like the Apostle Paul he could exclaim, (and his life {193} and conduct have fully borne out the sentiment) "None of these things move me; neither count I my life dear, so that I may finish my course with joy." The principles of the Gospel were too well established in that breast, and had got too sure a footing there, ever to be torn down, or prostrated by the fierce winds of persecution, the blasts of poverty, or the swollen waves of distress and tribulation. No; thank God, his house was built upon a _rock_--consequently it stood amid the contending elements, firm and unshaken. The life of our departed father has indeed been an eventful one, having to take a conspicuous part in the great work of the last days; being designated by the ancient prophets who once dwelt on this continent, as the father of him whom the Lord had promised to raise up in the last days, to lead His people Israel; and by a uniform consistent, and a virtuous course, for a long series of years, he has proved himself worthy of such a son, and such a family by whom he had the happiness of being surrounded in his dying moments; most of whom had the satisfaction of receiving his dying benediction. He was already in the wane of life, when the light of truth broke in upon the world, and with pleasure he hailed its benign and enlightening rays, and was chosen by the Almighty to be one of the witnesses to the Book of Mormon. From that time, his only aim was the promotion of truth--his soul was taken up with the things of the Kingdom; his bowels yearned over the children of men; and it was more than his meat and his drink to do the will of his Father, who is in heaven. By unceasing industry of himself and family, he had secured a home in the state of New York, where he no doubt expected, with every honest industrious citizen, to enjoy the blessings of peace and liberty. But when the principles of truth were introduced and the Gospel of Jesus Christ was promulgated by himself and family, friends forsook, enemies raged, and persecution was resorted to by wicked and ungodly men, insomuch that he was obliged to flee from that place, and seek a home in a more hospitable land. In Ohio he met with many kind and generous friends, and was kindly welcomed by the Saints; many of whom continue to this day, and can call to mind the various scenes which there transpired; many of which were of such a nature as not to be easily obliterated. While the House of the Lord was building he took great interest in its erection, and daily watched its progress, and had the pleasure of taking a part at the opening, and seeing it crowded by hundreds of pious worshipers. As the King of Israel longed for and desired to see the completion of the House of the Lord, so did he; and with him he could exclaim, "O Lord, I love the habitation of thine house, and the {194} place where thine honor dwelleth." To dwell in the house of the Lord, and to inquire in his temple, was his daily delight; and in it he enjoyed many blessings, and spent many hours in sweet communion with his heavenly Father. He has trod its sacred aisles, solitary and alone from mankind, long before the king of day has gilded the eastern horizon; and he has uttered his aspirations within its walls, when nature has been asleep. In its holy enclosures have the visions of heaven been opened to his mind, and his soul has feasted on the riches of eternity; and there under his teachings have the meek and humble been instructed, while the widow and the orphan have received his patriarchal blessings. There he saw the work spreading far and wide; saw the Elders of Israel go forth under his blessing--bore them up by the prayer of faith, and hailed them welcome when they again returned bringing their sheaves with them. There with his aged partner, he spent many happy days in the bosom of his family, whom he loved with all the tenderness of parental affection. Here I might enlarge, and expatiate on the "scenes of joy and scenes of gladness" which were enjoyed by our beloved Patriarch, but I shall pass on to an event which was truly painful and trying. The delightful scene soon vanished; the calm was soon succeeded by a storm and the frail bark was driven by the tempest and foaming ocean, for many who had once been proud to acknowledge him a father and a friend, and who sought counsel at his hands, joined with the enemies of truth, and sought his destruction; and would have rejoiced to see his aged and venerable form immured in a dungeon; but, thank God, this they were not suffered to do; he providentially made his escape, and after evading his enemies for some time, he undertook and accomplished a journey of a thousand miles, and bore up under the fatigue and suffering necessarily attendant on such a journey with patient resignation. After a journey of several weeks, he arrived in safety at Far West, in the bosom of the Church, and was cordially welcomed by the Saints, who had found an asylum in the rich and fertile county of Caldwell. There he, in common with the rest of the Saints, hoped to enjoy the privileges and blessings of peace. There, from the fertile soil and flowery meads, which well repaid the labor of the husbandman, and poured forth abundance for the support of the numerous herds which decked those lovely and wide-spread prairies, he hoped to enjoy uninterrupted, the comforts of domestic life. But he had not long indulged these pleasing anticipations before the delightful prospect again vanished: the cup of blessing which he began again to enjoy, was dashed from his aged lips; and the cup of sorrow filled to overflowing, was given him instead; and surely he drank it to the {195} very dregs; for not only did he see the Saints in bondage, treated with cruelty, and some of them murdered; but the kind and affectionate parent saw--and ah! how painful was the sight--two of his sons to whom he looked for protection, torn away from their domestic circles, from their weeping and distracted families, by monsters in the shape of men, who swore and threatened to kill them, and who had every disposition to imbrue their hands in their blood. This circumstance was too much for his agitated and now sinking frame to bear up under; and although his confidence in his God was great, and his conduct was that of a Christian and a Saint, yet he felt like a man and a parent. At that time his constitution received a shock from which it never recovered. Ah! yes there were feelings agitated in the bosom of our deceased friend at that time of no ordinary kind; feelings of painful anxiety, and emotion too great for his earthly tabernacle to contain without suffering a great and a sensible injury; and which from that time began to manifest itself. It would be unnecessary to trace him and his aged partner (who shared in all his sorrows and afflictions) from such a scene, as many of the Saints are knowing to the privations and sufferings which they, in common with the Church, endured while moving from that land of oppression; suffice it to say, he arrived in safety in Illinois, broken down in constitution and in health, and since then he has labored under severe afflictions and pain, while disease has been slowly but surely undermining his system. Whenever he had a short respite from pain, he felt a pleasure in attending to his patriarchal duties, and with cheerfullness he performed them; and frequently his labors have been more than his strength would admit of; but having great zeal for the cause of truth, he felt willing to be spent in the service of his God. For some time past he has been confined to his bed, and the time of is departure was near at hand. On Saturday evening last, a rupture of a blood vessel took place, when he vomited a large quantity of blood. His family were summoned to his bedside, it being now evident that he could not long survive. On Sunday he called his children and grandchildren around him, and like the ancient patriarchs gave them his final benediction. Although his strength was far gone, and he was obliged to rest at intervals, yet his mind was clear, perfectly collected, and calm as the gentle zephyrs. The love of God was in his heart, the peace of God rested upon him, and his soul was full of compassion and blessing. All the circumstances connected with his death, were calculated to lead the mind back to the time when an Abraham, an Isaac and a Jacob bid adieu to mortality, and entered into rest. {196} His death, like theirs, was sweet, and it certainly was a privilege indeed to witness such a scene; and I was forcibly reminded of the sentiment of the poet: The chamber where the good man meets his fate, Is privileged beyond the common walk of virtuous life. There were no reflections of a misspent life--no fearful forebodings of a gloomy nature in relation to the future; the realities of eternity were dawning, the shades of time were lowering; but there was nothing to terrify, to alarm or disturb his mind; no, the principles of the Gospel, which, "bring life and immortality to light," nobly triumphed in nature's final hour. These principles so long taught and cherished by our lamented friend, were honorably maintained to the last; which is not only a consolation to the immediate relatives, but to the Church at large. The instructions imparted by him will long be remembered by his numerous progeny, who will undoubtedly profit by the same, and strive to render themselves worthy of such a sire; and the whole Church will copy his examples, walk in his footsteps, and emulate his faith and virtuous actions, and commend themselves to his God and to their God. Notwithstanding his enemies frequently "shot at him, yet his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob," and his courage and resolution never forsook him. His anxiety for the spread of truth was great, and he lived to see great and important things accomplished. He saw the commencement of the work, small as a mustard seed, and with attention and deep interest he watched its progress; and he had the satisfaction of beholding thousands on this Continent, rejoicing in its truth, and heard the glorious tidings, that other lands were becoming heirs to the richest blessings. Under these circumstances, he could exclaim, like pious Simeon of old, "Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation." Although his spirit has taken its flight and his remains will soon mingle with their mother earth, yet his memory will long be cherished by all who had the pleasure of his acquaintance, and will be fresh and blooming when those of his enemies shall be blotted out from under heaven. May we, beloved friends, who survive our venerable Patriarch, study to prosecute those things which were so dear to his aged heart, and pray that a double portion of his spirit may be bestowed on us, {197} that we may be the humble instruments in aiding the consummation of the great work which he saw so happily begun; that when we have to stand before the bar of Christ, we may with our departed friend hear the welcome plaudit, "Come up hither, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Amen. Footnotes: 1. The entry of the text is the only one made in the Prophet's manuscript history for the 23rd of August, but "Uncle" John Smith, brother of the Prophet's father, and formerly president of Adam-ondi-Ahman stake of Zion, in Missouri, makes the following entry in his journal: "Attended meeting at Nashville. Joseph and Hyrum Smith present and a large assembly of saints, who voted to commence building a city at Nashville and a place of worship." Nashville, by the way, was situated in Lee county, Iowa, on the Mississippi river, at the head of the Des Moines Rapids, about three miles southeast of Montrose, eight miles north of Keokuk. The Church had purchased twenty thousand acres of land in this vicinity and surveyed out of it a townsite on which a number of saints located. 2. Again from the journal of "Uncle" John Smith we learn that on the 30th day of August, the Prophet Joseph was in Nashville and preached on "Eternal Judgment and the Eternal Duration of Matter." 3. Smithfield is noted for other historical incidents than being the scene of John Rogers' martyrdom. It is an open space of nearly six acres in London, England. It was formerly used as a market place, but is now partially laid out in gardens. It was the scene of Bartholomew Fair; William Wallace was executed there; it was the place of the meeting of Wat Tyler and King Richard II, in 1380, when the former was stabbed by the Mayor of London, and then dispatched by the King's attendants. It was the scene of many martyrdoms. 4. John Rogers suffered martyrdom by being burnt at the stake in Smithfield, on the 4th of February, 1555. He was the first victim of what is known in history as the "Marian Persecution;" and which conferred on England's Catholic queen the title of "Bloody Mary." Archbishop Gardiner, however, is usually credited with being the prime instigator of that persecution, though he died before it reached its height, and not before he had shown symptoms of relenting. Cardinal Pole though "naturally humane and gentle," shares the guilt of sanctioning it; "but the chief agent was Bonner, bishop of London, in whose diocese the majority of all the executions took place. * * * * The total number of men, women and children who were burnt--for even children were thrown into the flames and some at the very moment of their birth"--is computed as follows: 1555, from February--72; 1556--94; 1557--79; 1558, from February to September--(when the persecution closed), 39; making a total of 284. It was during this persecution that Ridley and Latimer suffered. On the way to the execution the latter, it is said, "with a keen quaintness which adorns his sermons," uttered the words which fortunately became prophetic--addressing himself to his companion--"Be of good comfort, Master Ridley; play the man; we shall this day light such a candle, by God's grace, in England, as I trust shall never be put out." (History of England, by William Smith, p. 156). 5. Ginseng is a plant, the roots of which are highly esteemed as medicine, being quite generally regarded as possessing the most extraordinary virtues, and as a remedy for almost all diseases, but particularly for exhaustion of body or mind. In China ginseng is sometimes sold for its weight in gold. It was once introduced in Europe, but was soon forgotten. It is a native plant of Chinese Tartary, and grows from one to two feet in height. Its leaves are five fingered and almost smooth. It is doubted by many botanists if this species is really distinct from _phanx quinquefolium_, a common North American plant, doubtless the species referred to in the text, the root of which is now an article of export from North America to China, and is used to some extent as a domestic medicine in the states west of the Alleghanies, but which European and American medical practitioners generally regard as almost worthless. 6. From that time on the Prophet of the Dispensation of the Fullness of Times had no truer or more constant or faithful friend than his father. 7. This term, "High Priesthood," is often used in these annals--as it is above--for High Priest. The intent of the above statement is to say that "Father Smith,"--for so he was affectionately called by the Saints--was ordained Patriarch and the President of the High Priests in Kirtland. That he was not made President of the High Priesthood is evident from the fact that the Prophet Joseph himself at that time was President of the High Priesthood of the Church, a position to which he was ordained at a Conference of High Priests in Amherst, Loraine county, Ohio, in 1832 (see Church History, Vol. I, p. 243 and note.) The Presidency of the High Priesthood carries with it the office of President of the Church: "And again, the duty of the President of the office of the High Priesthood is to preside over the whole Church, and to be like unto Moses. Behold, here is wisdom, yea, to be a seer, a revelator, a translator, and a Prophet, having all the gifts of God which He bestows upon the head of the Church." (Doc. and Cov. sec. 107, verses 91-9.) {198} Chapter XI. Threatening Portents in the Actions of Missouri--General Conferences in Nauvoo and England--The Doctrine of Priesthood. _Tuesday, September 15, 1840_. "The governor of Missouri, after a silence of about two years, has at last made a demand on Governor Carlin of Illinois, for Joseph Smith, Jun., Sidney Rigdon, Lyman Wight, Parley P. Pratt, Caleb Baldwin, and Alanson Brown, as fugitives from justice. "The demand it seems has been complied with by Governor Carlin, and an order issued for their apprehension; accordingly our place has recently received a visit from the sheriff for these men; but through the tender mercies of a kind Providence, who by His power has sustained, and once delivered them from the hands of the blood-thirsty and savage race of beings in the shape of men that tread Missouri's delightful soil; they were not to be found--as the Lord would have it, they were gone from home, and the sheriff returned, of course without them. "These men do not feel disposed to again try the solemn realities of mob law in that state; and a free and enlightened republic should respond against it, for Missouri has no claim on them, but they have claim on Missouri. "What right have they to demand of Governor Carlin, as fugitives from justice, men against whom no process had ever been found in that state--no, not so much as the form of a process? They were taken by a mob militia, and dragged from everything that was dear and sacred, and tried (without their knowledge) by a court martial, condemned to be shot, but this failing, they were forced into confinement, galled with chains, deprived of the comforts of life, and even that which was necessary to save life, then brought to a pretended trial, without even having a legal process served, and then deprived of the privilege of defense. They were taken by a mob, tried, condemned and imprisoned by the same, and this Missouri cannot deny. "What a beautiful picture Governor Boggs has presented to the {199} world, after driving twelve or fifteen thousand inhabitants from their homes, forcing them to leave the state under the pain of extermination, and confiscating their property, and murdering innocent men, women and children; then, because that a few made their escape from his murdering hand, and have found protection in a land of equal rights, so that his plans and designs have all been unfruitful, to that extent that he has caused 'Mormonism' to spread with double vigor; he now has the presumption to demand them back, in order that his thirst for innocent blood may yet be satiated. "He has no business with them; they have not escaped from justice, but from the hands of a cursed, infuriated, inhuman set, or race of beings who are enemies to their country, to their God, to themselves, and to every principle of righteousness and humanity. They loathe Christianity, and despise the people of God; they war against truth, and inherit lies; virtue they tread under their feet; while vice (with her ten thousand offspring) is their welcome associate; therefore, men on whom Missouri has no claim, she cannot, no, she never shall have." [1] _Sunday, 20_.--Elder Willard Richards went to Preston, held a conference, ordained five Elders, eleven Priests, eight Teachers, one Deacon, and returned to Manchester same day. _Letter of Samuel Bent and George W. Harris to the Presidency--Reporting Labors_. Cincinnati, Sept. 23, 1840. _To the First Presidency and High Council of the Church of Jesus Christ of Latter-day Saints_: We gladly embrace this opportunity of conveying a few lines to you by Ebenezer Robinson, who we expect will leave this place for Nauvoo in a few days. Brother George W. Harris and myself have visited the several branches of the Church in Adams county, Pike county, Jacksonville, and Springfield. On our way we stopped at Terre Haute, and Pleasant Garden, Indiana. We found the brethren generally very willing and anxious to do all in their power to assist the Church in the great and glorious cause that we have engaged in respecting the printing of the several books in contemplation, but I am sorry to say I found them destitute of the means to relieve our present necessity. However, we have succeeded in obtaining several notes of hand from {200} different brethren in the state of Illinois, to the amount of about eighty-three dollars, which will come due on the first day of October next, and we have handed them over to Ebenezer Robinson, to be delivered to Joseph Smith, Jun., for collection. We expect Brother Robinson will arrive with them at the time they become due. We have obtained some money, which we have paid over to Brother Ebenezer Robinson. We have also given our obligations as agents for the Church, to Shepherd and Stearns to the amount of three hundred dollars, two hundred of which becomes due on the twenty-sixth day of November next, and the other one hundred on the twenty sixth day of December next, being the amount due Shepherd and Stearns for the stereotype plates. We have taken up the bond that Brother Brown gave for the wagon or carriage which he let Joseph Smith, Jun., have, and we have succeeded in procuring a horse and harness to put alongside of the other horse to make it easier for him. We got said horse and harness by contributions from the brethren at Dayton and West Milton, Ohio. Brother Ebenezer Robinson (we think) has been very economical, diligent, and persevering, and successful in the business whereupon he was sent. He has gained the confidence of the gentlemen with whom he has been transacting business in the city, and has done honor to the cause of Christ and His Church of Latter-day Saints. We can further say to you brethren, we think the course he has taken, and our united exertions with him, have established the credit of the Church of Jesus Christ of Latter-day Saints in this place (I mean as to business transactions), to that extent that we can obtain any amount of paper, type, and other materials requisite to carry on the printing business to a large extent, and upon terms that will warrant our success. We therefore shall go on with renewed courage and zeal, trusting in the Lord to prepare the way before us, and we feel to ask your prayers that God may peradventure expand the minds of the Saints abroad, that they may be able to comprehend the magnitude of the work we so much desire to accomplish, which in all probability will induce them to donate with alacrity. Brother John E. Page is preaching with the manifestations of the Spirit and power in this place, and with considerable success. We think when Brother Page leaves the city of Cincinnati, the inhabitants thereof will be left without excuse for not receiving the Gospel of Jesus Christ, and his garments clear from their blood in the day of judgment. Accept our love and best wishes. Yours in the bonds of the New and Everlasting Covenant, Samuel Bent, George W. Harris. {201} _Letter of John E. Page to the Presidency--Reporting Progress of Palestine Mission_. Cincinnati, September 23, 1840. _To the President and Council of the Church of Jesus Christ of Latter-day Saints, and also to all the Saints Assembled in General Conference_: Your humble servant embraces with pleasure this opportunity to pen for your edification a few lines. I congratulate you upon the steady march and advancement of the cause of Christ, as [it] has fallen under my observation. Elder Hyde and myself have been treated with respect, and had the greatest attention paid us by the brethren and sisters; and by gentlemen and ladies of the first class in society, we have been made welcome very heartily to their dwellings and comforts of life. When we separate from them they grip our hands with tears standing full in their eyes, bidding farewell, and often leave something noble with us to help us on our mission; and a firm promise that they will duly reflect on the great things which we have told them. They ardently request us to send them some competent Elder to preach to them. Yes, dear brethren, the cause of truth is marching onward with unparalleled rapidity, and victory! Victory! will soon be the shout of all the faithful in Christ; and thank the Lord, thank the Lord, is the language of unworthy me, that I have lived to see 1840, with all its attendant evidences of the truth of the Book of Mormon, and the Book of Doctrine and Covenants. I must save a place in this communication to make some remarks concerning Brother Ebenezer Robinson. I can say, in truth and soberness, that he merits the esteem and confidence of the Saints and all good men for his diligence and economy while getting the Book of Mormon stereotyped, &c., here. The honest and frank course he has pursued towards the gentlemen with whom he has been concerned in business (viz., Messrs. Shepherd, Stearns, and others), has won their everlasting respect and esteem, judging from their own manifestations to me. Dear brethren and sisters, your humble servants, Orson Hyde and myself, sincerely solicit your special prayers, sealed with a hearty amen. Elder Hyde is truly a humble servant of the Lord, and a very agreeable companion in the ministry. Our hearts are one, our faith is one, and the strongholds of Satan quake before us. We desire to have grace to perform our mission, that we may return to our families and brethren with triumph and joy. I anticipate that Elder Hyde is in New York City. I am waiting to obtain a few copies of the third edition of the Book of Mormon. To {202} raise means is hard, yet we trust in the Lord. I shall go to Philadelphia as soon as possible. I have baptized thirteen in this city; many are believing, and some halting between two opinions; and have baptized in all since I started, eighty-four. I have had a vision from the Lord, which manifested the present state of the world respecting the Jews, Jerusalem, the remnant of Israel, and also the Gentile world. As hasty summer fruit, so is this nation; as a vineyard of grapes fully ripe, ready to be gathered for the press, so are all the nations of the earth. I want the conference to send some faithful and competent Elder to this place, to nurse the seed or word that has been sown here, and shall leave this matter with Ebenezer Robinson to lay before the conference. Elders Bent and Harris are here, and are using all their energies, both of mind and body, to fill their calling. I deem them amply qualified to discharge the function of their office, provided they keep humble. Dear brethren, remember me to my family, and pray for them; remember me to Sister Hyde, and also all of the wives of the Elders in particular, whose husbands are in the field. Tell them to pray for us. I hope the authorities of the Church will see that they are provided with food and raiment, that they may enjoy life with you. Yours in the bonds of the Covenant, John E. Page. _Monday, 28_. _Extracts from Orson Hyde's Letter--Signs in the Heavens_. Burlington County, New Jersey. I left Elder Page at Cincinnati the latter part of August, and came on up the Ohio river as far as Wellsburgh, Virginia. I stopped with Father James. Here I preached twice, and baptized three persons; came on by stage and steamboats to Pittsburg; from thence took the canal to Leechburgh, where I stopped and preached to a small number of Saints, raised up by the instrumentality of Father Nickerson--in good spirits. As I left this place about nine o'clock in the morning, the most remarkable phenomenon occurred in the heavens that I ever witnessed. There appeared two bright and luminous bodies, one on the north and the other on the south of the sun; in length about ten yards, inclining to a circle resembling a rainbow, about fifty yards distant from the sun; apparently east about twenty-five yards, was a body of light as brilliant almost as the sun itself; and on the west, a great distance from the sun, {203} appeared a white semi-circle passing half way round the horizon, and another crossing it at right angles, exhibiting a scene of the sublimest kind. It was a great wonder to the passengers on board the boat. Put this with the fact that the Jews are gathering home, and that all Europe is in commotion and on the eve of breaking out in open hostilities; and also that the tree of liberty, which has long flourished in the republican soil of America, has been girdled, and her green foliage, which has shielded and protected the sons of oppression from the scorching rays of despotic power, already begins to wither like the accursed fig tree--and what language do these speak to the Saints! "Lift up your heads, for your redemption draweth near!" * * * * * * I came on, and met with the Saints in Chester county, Pennsylvania, laboring there about one week with Brother Barnes, where we added six to their number. I preached about one week in Philadelphia, and baptized twelve; came on to this place with Brothers Snow and Barnes, and held a two-days' meeting, at which sixteen were baptized. I shall return to Philadelphia in a few days, where I expect to meet Brother Page, and then, if the Lord will, after holding a few meetings in this country, we shall proceed on to New York, there to take ship and sail over the seas. Orson Hyde. On the night of the 28th, Elder Heber C. Kimball had the following dream, as related by himself: _Elder Heber C. Kimball's Dream_. Having great anxiety for the welfare of the small branch which we had raised in London, I retired to rest and had the following dream. I thought that we dug a well on high ground in order to obtain water, and after digging some considerable time, we came to an excellent spring; we then commenced to back it up, but before it was finished, we had occasion to leave for a short time and when we returned to complete it, we found it carefully filled up with sand, and all attempts to remove it proved unavailing, we thought it better to choose another spot on lower ground, where we were successful. When we returned to London, we experienced a perfect fulfillment of my dream--having to open a new preaching place at Barrett's Academy, King Square, Goswell Road, our former place being closed against us. _Tuesday, 29_.--Elders Heber C. Kimball and George A. Smith left London for the Manchester conference. _Saturday, October 3_. {204} _Minutes of the General Conference of the Church of Jesus Christ of Latter-day Saints, held in Nauvoo, Hancock County, Illinois, Beginning October 3, 1840_. The conference was opened with prayer by President William Marks. President Joseph Smith was then unanimously called to the chair, and Robert B. Thompson appointed clerk. A letter from Elders Bent and Harris, and one from Elder John E. Page were then read by the clerk, which gave very satisfactory accounts of their mission. On motion, Resolved: That a committee be appointed to ordain such as have recommends to this conference for ordination, and that Jonathan H. Hale, Elisha H. Groves, Charles C. Rich, John Murdock, and Simeon Carter, compose said committee, and report their proceedings before the conference closes. The President arose and stated that there had been several depredations committed on the citizens of Nauvoo, and thought it expedient that a committee be appointed to search out the offenders, and bring them to justice. Whereupon it was Resolved: That Joseph Smith, Elias Higbee, William Marks, Vinson Knight, William Law, Charles C. Rich, and Dimick B. Huntington, compose said committee. On motion, Resolved: That Robert B. Thompson be appointed the General Church Clerk, in the room of George W. Robinson, who intends to remove to Iowa. It having been requested by Elder Page, that the conference would appoint an Elder to take charge of the church which he and Elder Hyde had raised up in Cincinnati, on motion, Resolved: That Elder Samuel Bennett be appointed to preside there. The president then arose and stated that it was necessary that something should be done with regard to Kirtland, so that it might be built up; and gave it as his opinion, that the brethren from the east might gather there, and also that it was necessary that some one should be appointed from this conference to preside over that stake. On motion, Resolved: That Elder Almon W. Babbitt be appointed to preside over the Church in Kirtland, and that he choose his own counselors. Conference adjourned for one hour. One o'clock p. m. Conference met pursuant to adjournment. An opportunity was given to the brethren who had any remarks to make on suitable locations for stakes of Zion. Elder H. W. Miller stated that it was the desire of a number of the brethren residing in Adams county, to have a stake appointed at Mount Ephrain in that county, and stated the advantages of the place for agricultural purposes. {205} On motion, Resolved: That a stake be appointed at Mount Ephraim, in Adams county. There being several applications for the appointment of stakes, it was Resolved: That a committee be appointed to organize stakes between this place and Kirtland, and that Hyrum Smith, Lyman Wight, and Almon W. Babbitt, compose said committee. The President then spoke of the necessity of building a "House of the Lord" in this place. Whereupon it was Resolved: That the Saints build a house for the worship of God, and that Reynolds Cahoon, Elias Higbee, and Alpheus Cutler be appointed a committee to build the same. On motion, Resolved: That a commencement be made ten days from this date, and that every tenth day be appropriated for the building of the house. President Hyrum Smith arose and stated that there were several individuals who, on moving to this place, had not settled with their creditors, and had no recommend from the branches of the churches where they had resided. On motion, Resolved: That those persons moving to this place, who do not bring a recommend, be disfellowshiped. John C. Bennett, M. D., then spoke at some length, on the oppression to which the Church had been subjected, and remarked that it was necessary for the brethren to stand by each other, and resist every unlawful attempt at persecution. Elder Lyman Wight then addressed the meeting. Adjourned till tomorrow morning. _Sunday morning, October 4_. Conference met pursuant to adjournment, and was opened with prayer by Elder Almon W. Babbitt. The clerk was then called upon to read the report of the Presidency in relation to the city plat, after which the President made some observations on the status of the debts on the city plat, which will appear at the close of these conference minutes, and advised that a committee be appointed to raise funds to liquidated the same. On motion, Resolved: That William Marks and Hyrum Smith compose said committee. On motion, Resolved: That a committee be appointed to draft a bill for the incorporation of the town of Nauvoo, and other purposes. _Resolved_: That Joseph Smith, John C. Bennett, and Robert B. Thompson be said committee. _Resolved_: That John C. Bennett be appointed delegate, to urge the passage of said bill through the legislature. President Hyrum Smith then rose and gave some general instructions to the Church. Conference adjourned for one hour. {206} One o'clock p. m. Conference met pursuant to adjournment, and was opened with prayer by Elder John P. Greene. President Joseph Smith then rose and delivered a discourse on the subject of baptism for the dead, which was listened to with considerable interest, by the vast multitude assembled. Dr. John C. Bennett from the committee to draft a charter for the city, and for other purposes, reported the outlines thereof. On motion, Resolved: That the same be adopted. Elder Ebenezer Robinson then rose and gave an account of the printing of another edition of the Book of Mormon, and stated that it was now nearly completed, and that arrangements had been made for the printing of the hymn-book, Book of Doctrine and Covenants, &c. Conference adjourned to Monday morning. _Monday morning, October 5_. Conference met pursuant to adjournment, and was opened with prayer by Elder Lyman Wight. Elder Robert B. Thompson, after a few preliminary remarks, read an article on the Priesthood, composed by President Joseph Smith, which will appear at the close of the conference minutes; after which Elder Babbitt delivered an excellent discourse on the same subject, at considerable length. Conference adjourned for one hour. During the intermission a large number was baptized. Two o'clock p. m. Conference met pursuant to adjournment. Elder Lyman Wight addressed the congregation on the subject of baptism for the dead, and other subjects of interest to the Church. The President then made some observations and pronounced his benediction on the assembly. Dr. John C. Bennett said that many persons had been accused of crime, and been looked upon as guilty, when on investigation it has been ascertained that nothing could be proved against them. Whereupon, on motion, it was Resolved: That no person be considered guilty of crime, unless proved so by the testimony of two or three witnesses. He next brought before the conference the treatment the Saints had experienced in Missouri, and wished to know whether the conference would take any further steps in relation to obtaining redress. On motion, resolved: That Elias Higbee and Robert B. Thompson be appointed a committee to obtain redress for the wrongs sustained in Missouri. The committee on ordinations reported that they had ordained thirty-nine to the ministry. {207} On motion, Resolved: That this conference be dismissed, and that the next conference be held on the 6th day of April next. Joseph Smith, President. Robert B. Thompson, Clerk. The following is the article on Priesthood referred to in the conference minutes: Priesthood. In order to investigated the subject of the Priesthood, so important to this, as well as every succeeding generation, I shall proceed to trace the subject as far as I possibly can from the Old and New Testaments. There are two Priesthoods spoken of in the Scriptures, viz., the Melchisedek and the Aaronic or Levitical. Although there are two Priesthoods, yet the Melchisedek Priesthood comprehends the Aaronic or Levitical Priesthood, and is the grand head, and holds the highest authority which pertains to the Priesthood, and the keys of the Kingdom of God in all ages of the world to the latest posterity on the earth, and is the channel through which all knowledge, doctrine, the plan of salvation, and every important matter is revealed from heaven. Its institution was prior to "the foundation of this earth, or the morning stars sang together, or the Sons of God shouted for joy," and is the highest and holiest Priesthood, and is after the order of the Son of God, and all other Priesthoods are only parts, ramifications, powers and blessings belonging to the same, and are held, controlled, and directed by it. It is the channel through which the Almighty commenced revealing His glory at the beginning of the creation of this earth, and through which He has continued to reveal Himself to the children of men to the present time, and through which He will make known His purposes to the end of time. Commencing with Adam, who was the first man, who is spoken of in Daniel as being the "Ancient of Days," or in other words, the first and oldest of all, the great, grand progenitor of whom it is said in another place he is Michael, because he was the first and father of all, not only by progeny, but the first to hold the spiritual blessings, to whom was made known the plan of ordinances for the salvation of his posterity unto the end, and to whom Christ was first revealed, and through whom Christ has been revealed from heaven, and will continue to be revealed from henceforth. Adam holds the keys of the dispensation of the fullness of times; i. e., the dispensation of all the times have been and will be revealed through him from the beginning to Christ, and from Christ to the end of all the dispensations that are to be {208} revealed. "Having made known unto us the mystery of His will, according to His good pleasure which He hath purposed in Himself: that in the dispensation of the fullness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him." (Ephesians, 1st chap., 9th and 10 verses). Now the purpose in Himself in the winding up scene of the last dispensation is that all things pertaining to that dispensation should be conducted precisely in accordance with the preceding dispensations. And again, God purposed in Himself that there should not be an eternal fullness until every dispensation should be fulfilled and gathered together in one, and that all things whatsoever, that should be gathered together in one in those dispensations unto the same fullness and eternal glory, should be in Christ Jesus; therefore He set the ordinances to be the same forever and ever, and set Adam to watch over them, to reveal them from heaven to man, or to send angels to reveal them. "Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?" (Hebrews, i, 14). These angels are under the direction of Michael or Adam, who acts under the direction of the Lord. From the above quotation we learn that Paul perfectly understood the purposes of God in relation to His connection with man, and that glorious and perfect order which He established in Himself, whereby he sent forth power, revelations, and glory. God will not acknowledge that which He has not called, ordained, and chosen. In the beginning God called Adam by His own voice. "And the Lord called unto Adam and said unto him, Where art thou? And he said, I heard thy voice in the garden, and I was afraid because I was naked, and hid myself." (See Genesis 3rd chap., 9, 10.) Adam received commandments and instructions from God: this was the order from the beginning. That he received revelations, commandments and ordinances at the beginning is beyond the power of controversy; else how did they begin to offer sacrifices to God in an acceptable manner? And if they offered sacrifices they must be authorized by ordination. We read in (Genesis, 4th chap., 4th), that Abel brought of the firstlings of the flock and the fat thereof, and the Lord had respect to Abel and to his offering. And, again, "By faith Abel offered unto God a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gifts; and by it he being dead, yet speaketh." (Hebrews xi:4). How doth he yet speak? Why he magnified the Priesthood which was conferred upon him, and died a righteous man, and therefore has become an angel of God by receiving his body from the dead, holding still the keys of his dispensation; and was sent down from heaven unto {209} Paul to minister consoling words, and to commit unto him a knowledge of the mysteries of godliness. And if this was not the case, I would ask, how did Paul know so much about Abel, and why should he talk about his speaking after he was dead? Hence, that he spoke after he was dead must be by being sent down out of heaven to administer. This, then, is the nature of the Priesthood; every man holding the Presidency of his dispensation, and one man holding the Presidency of them all, even Adam: and Adam receiving his Presidency and authority from the Lord, but cannot receive a fullness until Christ shall present the Kingdom to the Father, which shall be at the end of the last dispensation. The power, glory and blessings of the Priesthood could not continue with those who received ordination only as their righteousness continued; for Cain also being authorized to offer sacrifice, but not offering it in righteousness, was cursed. It signifies, then, that the ordinances must be kept in the very way God has appointed; otherwise their Priesthood will prove a cursing instead of a blessing. If Cain had fulfilled the law of righteousness as did Enoch, he could have walked with God all the days of his life, and never failed of a blessing. "And Enoch walked with God after he begat Methuselah 300 years, and begat sons and daughters, and all the days of Enoch were 365 years; and Enoch walked with God, and he was not, for God took him." (Gen. 5th chap., 22nd ver.) Now this Enoch God reserved unto Himself, that he should not die at that time, and appointed unto him a ministry unto terrestrial bodies, of whom there has been but little revealed. He is reserved also unto the Presidency of a dispensation, and more shall be said of him and terrestrial bodies in another treatise. He is a ministering angel, to minister to those who shall be heirs of salvation and appeared unto Jude as Abel did unto Paul; therefore Jude spoke of him (14, 15 verses). And Enoch, the seventh from Adam, revealed these sayings: "Behold, the Lord cometh with ten thousand of His Saints." Paul was also acquainted with this character, and received instructions from him. "By faith Enoch was translated, that he should not see death, and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God; but without faith, it is impossible to please Him, for he that cometh to God must believe that He is, and that he is a revealer to those who diligently seek him." (Heb. 11, 5). Now the doctrine of translation is a power which belongs to this Priesthood. There are many things which belong to the powers of the Priesthood and the keys thereof, that have been kept hid from {210} before the foundation of the world; they are hid from the wise and prudent to be revealed in the last times. Many have supposed that the doctrine of translation was a doctrine whereby men were taken immediately into the presence of God, and into an eternal fullness, but this is a mistaken idea. Their place of habitation is that of the terrestrial order, and a place prepared for such characters He held in reserve to be ministering angels unto many planets, and who as yet have not entered into so great a fullness as those who are resurrected from the dead. "Others were tortured, not accepting deliverance, that they might obtain a better resurrection." (See Heb. 11th chap., part of the 35th verse.) Now it was evident that there was a better resurrection, or else God would not have revealed it unto Paul. Wherein then, can it be said a better resurrection. This distinction is made between the doctrine of the actual resurrection and translation: translation obtains deliverance from the tortures and sufferings of the body, but their existence will prolong as to the labors and toils of the ministry, before they can enter into so great a rest and glory. On the other hand, those who were tortured, not accepting deliverance, received an immediate rest from their labors. "And I heard a voice from heaven, saying, Blessed are the dead who die in the Lord, for from henceforth they do rest from their labors and their works do follow them." (See Revelation, 14th chap., 13th verse). They rest from their labors for a long time, and yet their work is held in reserve for them, that they are permitted to do the same work, after they receive a resurrection for their bodies. But we shall leave this subject and the subject of the terrestrial bodies for another time, in order to treat upon them more fully. The next great, grand Patriarch [after Enoch] who held the keys of the Priesthood was Lamech. "And Lamech lived one hundred and eighty-two years and begat a son, and he called his name Noah, saying, this same shall comfort us concerning our work and the toil of our hands because of the ground which the Lord has cursed." (See Gen. 5th chap., 28th and 29th verses.) The Priesthood continued from Lamech to Noah: "And God said unto Noah, The end of all flesh is before me, for the earth is filled with violence through them, and behold I will destroy them with the earth." (Gen. 6: 13.) Thus we behold the keys of this Priesthood consisted in obtaining the voice of Jehovah that He talked with him [Noah] in a familiar and friendly manner, that He continued to him the keys, the covenants, the power and the glory, with which he blessed Adam at the beginning; and the offering of sacrifice, which also shall be continued at the last time; for all the ordinances and duties that ever have been required by {211} the Priesthood, under the directions and commandments of the Almighty in any of the dispensations, shall all be had in the last dispensation, therefore all things had under the authority of the Priesthood at any former period, shall be had again, bringing to pass the restoration spoken of by the mouth of all the Holy Prophets; then shall the sons of Levi offer an acceptable offering to the Lord. "And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord." (See Malachi 3:3). It will be necessary here to make a few observations on the doctrine set forth in the above quotation, and it is generally supposed that sacrifice was entirely done away when the Great Sacrifice [_i. e_., the sacrifice of the Lord Jesus] was offered up, and that there will be no necessity for the ordinance of sacrifice in future; but those who assert this are certainly not acquainted with the duties, privileges and authority of the priesthood, or with the Prophets. The offering of sacrifice has ever been connected and forms a part of the duties of the Priesthood. It began with the Priesthood, and will be continued until after the coming of Christ, from generation to generation. We frequently have mention made of the offering of sacrifice by the servants of the Most High in ancient days, prior to the law of Moses; which ordinances will be continued when the Priesthood is restored with all its authority, power and blessings. Elijah was the last Prophet that held the keys of the Priesthood, and who will, before the last dispensation, restore the authority and deliver the keys of the Priesthood, in order that all the ordinances may be attended to in righteousness. It is true that the Savior had authority and power to bestow this blessing; but the sons of Levi were too prejudiced. "And I will send Elijah the Prophet before the great and terrible day of the Lord," etc., etc. Why send Elijah? Because he holds the keys of the authority to administer in all the ordinances of the Priesthood; and without the authority is given, the ordinances could not be administered in righteousness. It is a very prevalent opinion that the sacrifices which were offered were entirely consumed. This was not the case; if you read Leviticus, second chap., second and third verses, you will observe that the priests took a part as a memorial and offered it up before the Lord, while the remainder was kept for the maintenance of the priests; so that the offerings and sacrifices are not all consumed upon the altar--but the blood is sprinkled, and the fat and certain other portions are consumed. These sacrifices, as well as every ordinance belonging to the Priesthood, will, when the Temple of the Lord shall be built, and the sons of Levi be purified, be fully restored and attended to in all their powers, ramifications, and blessings. This ever did and ever will exist when the {212} powers of the Melchisedic Priesthood are sufficiently manifest; else how can the restitution of all things spoken of by the holy Prophets be brought to pass? It is not to be understood that the law of Moses will be established again with all its rites and variety of ceremonies; this has never been spoken of by the Prophets; but those things which existed prior to Moses' day, namely, sacrifice, will be continued. It may be asked by some, what necessity for sacrifice, since the Great Sacrifice was offered? In answer to which, if repentance, baptism, and faith existed prior to the days of Christ, what necessity for them since that time? The Priesthood has descended in a regular line from father to son, through their succeeding generations. (See Book of Doctrine and Covenants). [2] Report Of The Presidency. [3] The First Presidency of the Church of Jesus Christ of Latter-day Saints would respectfully report-- That they feel rejoiced to meet the Saints at another General Conference, and under circumstances as favorable as the present. Since our settlement in Illinois we have for the most part been treated with courtesy and respect, and a feeling of kindness and of sympathy has generally been manifested by all classes of the community, who, with us, deprecate the conduct of those men whose dark and blackening deeds are stamped with everlasting infamy and disgrace. The contrast between our past and present situation is great. Two years ago mobs were threatening, plundering, driving and murdering the Saints. Our burning houses lighted up the canopy of heaven. Our women and children, houseless and destitute, had to wander from place to place to seek a shelter from the rage of persecuting foes. Now we enjoy peace, and can worship the God of heaven and earth without molestation, and expect to be able to go forward and accomplish the great and glorious work to which we have been called. Under these circumstances we feel to congratulate the Saints of the Most High, on the happy and pleasing change in their circumstances, condition and prospects, and which those who shared in the perils and distress, undoubtedly appreciate; while prayers and thanksgivings daily ascend to that God who looked upon our distresses and delivered us from danger and death, and whose hand is over us for good. From the unpropitious nature of the weather, we hardly expected to behold so many of our friends on this occasion; in this, however, we are agreeably disappointed, which gives us strong assurance that the Saints are as zealous, untiring, and energetic as ever, in the great work of the last days; and gives us joy and consolation, and greatly {213} encourages us, while contending with the difficulties which necessarily lie in our way. Let the brethren ever manifest such a spirit, and hold up our hands, and we must, we will go forward; the work of the Lord shall roll forth, the Temple of the Lord be reared, the Elders of Israel be encouraged, Zion be built up, and become the praise, the joy, and the glory of the whole earth, and the song of praise, glory, honor, and majesty to Him that sitteth upon the throne, and to the Lamb for ever and ever, shall reverberate from hill to hill, from mountain to mountain, from island to island, and from continent to continent, and the kingdoms of this world become the kingdom of our God and His Christ. We are glad indeed to know that there is such a spirit of union existing throughout the churches, at home and abroad, on this continent, as well as on the islands of the sea; for by this principle, and by a concentration of action, shall we be able to carry into effect the purposes of our God. From the Elders abroad we receive the most cheering accounts. Wherever the faithful laborer has gone forth weeping, sowing the seed of truth, he has returned with joy, bringing his sheaves with him; and the information we receive from all quarters is that the laborers are few and that the harvest is great. Many wealthy and influential people have embraced the Gospel, so that not only will the poor rejoice in that they are exalted, but the rich in that they are made low. The calls to the Southern States are indeed great; many places which a short time ago would think it a disgrace to give shelter to a "Mormon," on account of the many misrepresentations which were abroad, now desire to hear an Elder of the Church of the Latter-day Saints. On the islands of the sea, namely, Great Britain, there continues to be a steady flow of souls into the Church. Branches have been organized in many large and populous cities, and the whole land appears to be thirsting for the pure streams of knowledge and salvation. The Twelve have already printed a new edition of the hymn-book, and they issue a monthly periodical in that land. Several families have already arrived here from England, and a number more are on their way to this place, and are expected this fall. If the work rolls forth with the same rapidity it has heretofore done, we may soon expect to see flocking to this place, people from every land and from every nation; the polished European, the degraded Hottentot, and the shivering Laplander; persons of all languages, and of every tongue, and of every color; who shall with us worship the Lord of Hosts in His holy temple and offer up their orisons in His sanctuary. It was in consideration of these things, and that a home might be provided for the Saints, that induced us to purchase the present city for a place of gathering for the Saints, and the extensive tract of land on {214} the opposite side of the Mississippi. Although the purchase at the time, and under the peculiar circumstances of the Church, appeared to many to be large and uncalled for; yet from what we now see, it is apparent to all that we shall soon have to say, "This place is too straight, give us room that we may dwell." We therefore hope that the brethren who feel interested in the cause of truth, and desire to see the work of the gathering of Israel roll forth with power, will aid us in liquidating the debts which are now owing, so that the inheritances may be secured to the Church, and which eventually will be of great value. The good spirit which is manifested on this occasion, the desire to do good, and the zeal for the honor of the Church, inspires us with confidence that we shall not appeal in vain, but that funds will be forthcoming on this occasion, sufficient to meet the necessities of the case. It is with great pleasure that we have to inform the Church that another edition of the Book of Mormon has been printed, and which is expected on from Cincinnati in a short time; and that arrangements are making for printing the Book of Doctrine and Covenants, hymn-book, &c.; so that the demand which may exist for these works will soon be supplied. In conclusion we would say, brethren and sisters, be faithful, be diligent, contend earnestly for the faith once delivered to the Saints; let every man, woman and child realize the importance of the work, and act as if success depended on his individual exertion alone; let all feel an interest in it, and then consider they live in a day, the contemplation of which animated the bosoms of kings, Prophets, and righteous men thousands of years ago--the prospect of which inspired their sweetest notes, and most exalted lays, and caused them to break out in such rapturous strains as are recorded in the Scriptures; and by and by we will have to exclaim, in the language of inspiration-- The Lord has brought again Zion, The Lord hath redeemed His people Israel. _Tuesday, October 6_. _Minutes of a General Conference in England_. Minutes of a general conference of the Church of Jesus Christ of Latter-day Saints, held at Carpenter's Hall, Manchester, Tuesday, the 6th day of October, 1840, it being the first day of the seventh month of the eleventh year of the Church; when the following officers of the Traveling High Council were present, viz.: Elders Brigham Young, Heber C. Kimball, Orson Pratt, Willard Richards, Wilford Woodruff, and George A. Smith; other officers: High Priests 5, Elders 19, Priests 28, Teachers 4, and Deacons 2. The meeting being called to order at 10 o'clock by Elder Brigham Young, {215} it was moved by Elder Young, seconded by Elder Woodruff, that Elder Orson Pratt be president off the conference, which was carried unanimously. Elder George Walker was chosen clerk. After singing, and prayer by the president, the following statistical report was read: Conferences and Branches. Members. Elders. Priests. Teachers. Deacons. Preston Conference (including all the branches in the care of 665 18 23 11 2 Elders Melling and Withnall) as represented by Elder Melling Potteries were represented by Elder Alfred Cordon 248 9 32 9 9 Birmingham Branch, represented by Elder Alfred Cordon 4 West Bromwich, represented by Elder Alfred Cordon 21 3 1 Clitheroe Conference, represented by Thomas Smith 295 10 11 9 3 Herefordshire, &c., represented by Thoedore Curtis 1007 19 78 15 1 Glasgow, and regions round about, represented by Samuel Mulliner 492 8 7 5 3 Hilsboro Branch, Ireland, represented by Theodore Curtis 5 Isle of Man Branch, represented by Hiram Clark 6 Liverpool Conference, represented by Priest William Mitchell 100 3 4 2 1 London Branch, represented by Elder Heber C. Kimball 11 2 Macclesfield, represented by Priest I. Brown 71 6 2 2 Altrincham Conference, (including Middlewich, Nortwich, and 82 1 3 3 3 Peover,) represented by Elder William Berry Bedford Branch, represented by Elder Brigham Young 36 1 1 Stockport, represented by Elder Martin Littlewood 140 2 5 2 1 Bolton, represented by Priest Barroes 61 2 1 Duckinfield, represented by Elder Albiston 76 1 3 1 Edinburg Conference, represented by Orson Pratt 43 2 Pendlebury Branch, represented by Henry Royle 36 2 Eccles, represented by Brother E. Leather 13 3 Whitefield, represented by Elder Walker Johnson 39 1 2 3 Ratcliffe, represented by John Allen 16 1 2 Brampton, represented by Thomas Tweddle 40 1 1 1 Alston, represented by John Sanders 39 2 1 2 Newcastle-upon-Tyne, represented by Amos Fielding 6 2 1 Manchester, represented by Brigham Young 364 4 27 6 1 Ancrum, represented by Orson Pratt 9 The president brought before the conference the subject of ordinations, and after various observations thereon, it was proposed by Elder George A. Smith, that for the future, ordinations be not attended to, except by the Traveling High Council or under such restrictions as they may adopt in reference thereto. Elder Young spoke on the subject of conferences, and also with respect of restricting ordination; and after taking into consideration the great expense attendant upon holding general conferences, and the inconvenience experienced by members attending them, suggested, that for the future, general conferences should in a great measure be done away with, or restricted to the Traveling High Council to hold conferences at such places and times as they may think proper. {216} The meeting adjourned at 12 o'clock. At 2 o'clock the meeting opened with prayer, after which Elder Kimball spoke on the subject of Elders taking upon themselves the responsibility of ordaining officers in this Church; after pointing out the evils that might result therefrom, he proceeded to treat upon the duty of members towards those who preside over them in the Lord, and respecting the members administering to the temporal necessities of those whose calling it is to labor amongst them in spiritual things. Moved by Elder Willard Richards, seconded by Elder Thomas Smith, and carried unanimously, that all ordinations be confined to or under the regulations of the Traveling High Council. Elder Young called the attention of the conference to the case of Emma Bolton, a sister from the Potteries, who had conducted herself disorderly. Elder Johnson and others spoke of several cases of improper conduct on her part; after which it was moved by Elder Young, seconded by Elder Kimball, and carried unanimously, that Emma Bolton be cut off from the Church. The president [of the conference, Elder Orson Pratt], then called the attention of the conference to a letter from Isaac Brown and other officers of the Church at Macclesfield, concerning Elder Heath, and also to some half a dozen charges preferred by the said Isaac Brown, James Galley, Edward Horrocks, and John Horrocks, against the said Samuel Heath, for several items of misconduct, and neglecting the duties of his office; to all of which charges Elder Heath pleaded not guilty. The complainants then entered into proof of the several items, to which Elder Heath replied by stating that the charges against him were in consequence of a misunderstanding, &c. The proceedings opened a wide field for instruction from Elder Young, followed by the president, who recommended the parties to become reconciled to each other, stating that he did not consider the charges preferred against Elder Heath sufficiently substantiated to withdraw fellowship from him; when it was moved and seconded, that no further proceeding be taken on this subject; carried unanimously. The conference then adjourned till 7 o'clock. p. m. At 7 o'clock the meeting was opened with prayer. The president having made such preliminary remarks as the importance of the subject called forth, proceeded to call upon those who were willing to volunteer their services to labor in the vineyard of the Lord, when the officers gave their names as follows: High Priests--Hiram Clark, Thomas Smith, Alfred Cordon, Thomas Kington, Orson Pratt, Brigham Young, Heber C. Kimball, Willard Richards, Wilford Woodruff, George A. Smith. Elders--George D. Watt, John Parkinson, David Moss, Martin {217} Littlewood, William Parr, Samuel Heath, John Sanders, Theodore Curtis, Henry Royle, Thomas Tweddle, John Leigh, Amos Fielding, Thomas Richardson. Priests--William Snailam, William Speakman, John Needham, James Mahon, Frederick Cook, Robert Crooks, William Mitchell, William Black, Robert Williams, William Jones, Thomas Pollitt, Richard Steele, John Burns, Joseph Knowles, Richard Benson, John Wyche, William Roylance, Joseph Street, Joseph White. Moved, seconded, and carried, that Elder George D. Watt go to Edinburgh; Elder Alfred Cordon to Birmingham, and also take charge of the Staffordshire Potteries Conference, and that John Burns, Priest, go with him. Elder Thomas Kington to take charge of the Herefordshire Conferences as heretofore, also Garway; and William Snailam and Joseph Knowles, Priests, to accompany him. Robert Crooks, Priest, to go to Bolton; Thomas Richardson, Elder, and John Needham, Priest, to go to Herefordshire; Elder Hiram Clark to go to the Isle of Man; Elder Thomas Tweddle to Glasgow; Elder John Sanders to labor at Alston, and go to Carlisle as soon as practicable. Elder Amos Fielding to go to Newcastle-upon-Tyne; Elder John Parkinson to Greenock; Elder Henry Royle and Frederick Cook, Priest, to Cly in Flintshire; William Mitchell, Priest, to Leeds; Elder Thomas Smith to remain at Clitheroe; Elder John Leigh, and James Mahon, Priest, to go to Arden, Cheshire, and Joseph White and Richard Steele, Priests, to labor under the direction of Elder Cordon. Elder John Smith to be ordained High Priest, to take charge of the church in Manchester and the regions round about: Elder Peter Melling to take charge of the church as heretofore, in connection with Elder H. Withnall; and John Wyche, Priest, to go into Staffordshire, and labor under the direction of Alfred Cordon. Moved and seconded, that the remainder of the officers who have volunteered, be left to the Traveling High Council to dispose of, and appoint to such places as they may judge expedient; carried. Moved and seconded, that in consequence of there not being time to transact all the business of this conference, the ordination of officers be left to the Traveling High Council to ordain from time to time such members as they may consider requisite; carried. Elder Young then addressed the meeting on the propriety of establishing a fund for the support and clothing of such members as may from time to time be called out to labor in the vineyard, and whose circumstances may require that their necessities may be administered unto. The president then addressed the meeting on the same subject, {218} and pointed out the difference between preaching for money and the Elders having their necessities ministered unto, while they are called to labor "without taking thought for the morrow." Elder Richards followed upon the same subject; also Elder Kimball; after which Elder Young moved, that wherever a branch of the Church is established, two members be appointed to receive the weekly voluntary contributions of the members, for promoting the spread of the Gospel, and the same to be disposed of by the vote of the church in council with the Twelve Apostles; seconded by Elder George A. Smith, and carried. The minutes were then read and accepted, and the conference adjourned _sine die_. Orson Pratt, President, George Walker, Secretary. _Thursday, 8_. _Minutes of Council of the Twelve in England_. Minutes of a Council of the Twelve, viz., Brigham Young, Heber C. Kimball, Orson Pratt, Wilford Woodruff, George A. Smith, and Willard Richards; also Hiram Clark, and Reuben Hedlock, High Priests, at the house of Willard Richards, No. 1, Chapman Street, Manchester; Brigham Young presiding. Moved by Elder Kimball, that Elder Willard Richards take charge of the _Millennial Star_, seconded and carried. Voted that our publishing office be removed to London as soon as circumstances will permit; and that Elders Hedlock and Curtis go where they please to labor. Willard Richards, Clerk. Footnotes: 1. The foregoing is an editorial in the _Times and Seasons_ for September, 1840. 2. A discourse on the same subject to the Twelve will be found in vol. iii, p. 385, _et seq_. 3. This is the report referred to in the conference minutes. {219} CHAPTER XII. Progress of the Work in Great Britain--The Saints at Kirtland Reproved for Their Course During the Missouri Persecutions--The Prophet's Address to the Twelve and Saints in Great Britain. _Saturday, October 10_.--Elder George A. Smith returned to London, and was soon followed by Elder Woodruff. [Sidenote: Charges against Oliver Walker.] David Fulmer preferred a charge against Oliver Walker "for reporting certain slanderous stories of a fallacious and calumniating nature, calculated to stigmatize, and raise a persecution against the Church and individuals in it, in this place, [Nauvoo], and for other acts of unchristianlike conduct," before the High Council at Nauvoo. The defendant pleaded that "he was not prepared to meet the charge, it being too indefinite." Council adjourned till next day. _Sunday, 11_.--High Council met according to adjournment. The charge against Oliver Walker was taken up, and the following substituted for the first charge: _Minutes of the High Council_. _To the High Council of the Church of Jesus Christ at Nauvoo_: For and in behalf of said Church, I prefer a charge against Elder Oliver Walker, for several different offenses hereinafter set forth, as said to be by him done, performed, said, and committed, as well as various duties omitted, all of which was done at different times, periods, places, and seasons, subsequent to September 1st, A. D. 1838, to-wit.: For a general course of procedure, of acts, doings, and words, and suggestions by him, the said Elder Oliver Walker, done, performed, said, spoken, hinted at, and suggested, both directly and indirectly, and {220} as calculated to be derogatory to the character of the heads and leaders of the Church, and extremely injurious and hurtful to the upbuilding, welfare, being, and advancement of the same, namely, for fleeing from, quitting, and deserting the society, ranks, and needs of his brethren, in times of difficulty with, and danger from their enemies, "the mob;" restraining from the use of his brethren, his influence, efforts, and needful assistance, at such times of need; as also for joining with, and strengthening the hands, will, evil pursuits, and designs of the mob, and Gentile enemies of the Church, by expressions, hints, and suggestions of wavering and dubious nature, respecting the faith and order of the Church, and of the professed calling, qualifications, proceedings, &c., of Joseph Smith, Jun., as a Seer, Prophet, and one called to bring to light the fullness of the Gospel, &c., in these last days. Likewise for advancing ideas, notions, or opinions, that the different orders or sects, namely, Methodists and others, could by a pursuit in their faith, order, and pursuits, as readily obtain every celestial attainment and Gospel advantage, as they could by embracing and pursuing the system brought forth by Joseph Smith, Jun., in these last days. And moreover for suggesting within the last six months, at Alton, Nauvoo, intermediate and adjacent places, that in the Church at Nauvoo there did exist a set of pilferers, who were actually thieving, robbing, plundering, taking and unlawfully carrying away from Missouri, certain goods and chattels, wares and property; and that the act and acts of such supposed thieving, &c., was fostered and conducted by the knowledge and approbation of the heads and leaders of the Church, viz., by the Presidency and High Council; all of which items set forth as aforesaid, together with any and all corroborating acts, doings, hints, expressions, and suggestions in any way belonging to, or connected with, any or all of the aforesaid accusations, he, the said Oliver Walker, is hereby notified to prepare to defend in said trial. Dated October 11, 1840, Nauvoo. David Fulmer. Walker pleaded that he was not prepared to defend himself, and the trial was deferred at his request till April conference. _Letter of Heber C. Kimball et al. to Messrs. Ebenezer Robinson and Don Carlos Smith--Reporting Affairs in the British Mission_. Manchester, England, October 12, 1840. _Messrs. Ebenezer Robinson, and Don Carlos Smith_: Dear Brethren:--We left Manchester immediately after the July {221} conference, for the purpose of visiting the city of London. We visited the churches which lay on our route through Staffordshire, Herefordshire, Worcestershire, and Gloucestershire; and we had many interesting meetings, baptizing and confirming daily, as we passed along. We baptized forty in one day; many new doors were opening, and all things indicated a short work in England. The last meeting we held among the Saints while on this journey, was in a field in Leigh, Gloucestershire, on the 16th of August. We had an interesting time; we baptized fifteen, and ordained one Elder and two Priests. Two Methodist priests came twelve miles to hear; we baptized them after the first sermon, and confirmed and ordained them at the same time, and sent them to preach the Gospel. We parted with the Saints there on the 17th, went to Cheltenham, (five miles), and spent the night. There were several Saints in that place. On the 18th we took coach and rode forty miles, through a level farming country, something like Illinois prairie; we passed through Oxfordshire, leaving the Oxford University a little upon our left. This university consists of twenty colleges endowed, and five halls not endowed; and is considered the largest and most noted university in the world. We then took the railroad and traveled seventy miles, had a splendid view of Windsor Castle as we passed along. We landed at the London terminus of the Great Western Railway at 4 o'clock in the evening. From thence we took coach and rode a few miles into the city; we walked over London Bridge, and called upon Mr. Allgood, 19 King Street, Borough. Mrs. Allgood is sister to Elder Theodore Turley's wife; she treated us kindly, gave us such refreshments as we needed, and directed us to lodgings in the neighborhood, where we spent the night. After which we immediately commenced our researches through this great metropolis, for the honest in heart and the meek of the earth. We first commenced by visiting the ministers and preachers of the various orders, and requested the privilege of delivering our message unto the people in their churches and chapels; but of course you will not be astonished when we inform you that they denied us this privilege, and rejected our testimony. We went to and fro through the city of London, from day to day, endeavoring to get some door open whereby we could warn the people and search out the honest in heart; when on diligent search we found the whole city given to covetousness, (which is idolatry), priestcraft, tradition, superstition, and all manner of abominations, wickedness and uncleanness; and all doors closed against us. We did not hesitate to stand in the midst of the streets, and, Jonah like, cry repentance unto the inhabitants of that mighty city--the {222} metropolis of England--the pride and glory of Britain--the boast of the Gentiles, and the largest commercial city in the world--containing over one million five hundred thousand souls, who are ripening in iniquity and preparing for the wrath of God; and like the ox going to the slaughter, know not the day of their visitation. We shall long remember standing together in the midst of that people, and bearing a message which will prove a savor of life unto life, or of death unto death, not only unto them, but unto all those unto whom the sound of the everlasting Gospel shall come; even unto the whole world; and the judgment of the great day shall manifest the truth of it unto all nations. And it will ever sweeten the memory of that eventful period of our lives, to know that our labors, on that occasion, were not in vain; but we were enabled through toil, labor, diligent search, perseverance, and the great mercy of God, to find some of the blood of Ephraim--a few honest souls who were willing to receive and obey the Gospel; and that we were enabled to lay the foundation of a work in the city of London, which will not be removed until the city is warned, so that they will be left without excuse; and the Saints gathered out to stand in holy places, while judgment works. Until that time, the seed which we have sown there, will bring forth fruit, and the fruit will redound to the honor and glory of God. We have baptized eleven only, in the city of London, but through the faith and the mercy of God, we ere long expect a harvest of souls in that place; but we are willing to acknowledge, that in our travels, either in America or Europe, we have never before found a people, from whose minds we have had to remove a greater multiplicity of objections, or combination of obstacles, in order to excite an interest in the subject and prepare the heart for the reception of the word of God, than in the city of London. While conversing with the common people concerning the Gospel, we found their highest attainments to be, "Why, I go to church or chapel and get my children christened, what more is necessary?" When we conversed with the learned, we found them too wise to be taught, and too much established in the traditions of their fathers to expect any change in the last days. While conversing with the ministers of the various orders of the day, upon the principles of the Gospel, they would inform us that the ancient order of things was done away, and no longer needed; and some of them had preached forty years the good old religion, and God was with them, and they needed no more revelation, or healing the sick, or anything as manifest in the days of the Apostles, for we can get along without them in this day of refinement, light and knowledge. When we arose to preach unto the people repentance, and baptism {223} for the remission of sins, the cry of "Baptist, Baptist," would be rung in our ears. If we spoke of the Church and body of Christ being composed of Prophets, and Apostles; as well as other members, "Irvingites, Irvingites," would immediately dash into the mind. If in the midst of our remarks, we even for once suffered the saying to drop from our lips, "The testimony of Jesus is the spirit of prophecy," "O, you belong to Johanna Southcote," would be heard from several places at once. If we spoke of the second coming of Christ, the cry would be, "Aitkenites." If we made mention of the Priesthood, they would call us "Catholics." If we testified of the ministering of angels, the people would reply, "The Irvingites have their angels, and even the Duke of Normandy is ready to swear that he has the administering of angels every night." These salutations, in connection with a multitude of others, of a similar nature, continued to salute our ears from day to day, until we were about ready to conclude that London had been such a perfect depot of the systems of the nineteenth century, that it contained six hundred three score and six different gods, gospels, redeemers, plans of salvation, religions, churches, commandments, (essential and non-essential), orders of preaching, roads to heaven and to hell; and that this order of things had so affected the minds of the people, that it almost required a horn to be blown from the highest heavens, in order to awaken the attention of the people, and prepare their minds to candidly hear and receive the doctrine of one Gospel, one faith, one baptism, one Holy Ghost, one God, and one plan of salvation, and that, such as Christ and the Apostles preached. But notwithstanding this, we do not feel discouraged concerning a work being perfected in London, but firmly believe that many souls will embrace the fullness of the Gospel there, though it will be through faith, diligence, perseverance, and prayer. Having spent twenty-three days together in this first mission in the metropolis, and the time drawing near for our October conference, Elder Woodruff left the city on the 10th of September for the purpose of attending several conferences. He attended the Bran Green and Gadfield Elm conference, held in Worcester on the 14th of September, and also the Froomes Hill conference, held in Herefordshire on the 21st of September. At these two conferences, he heard represented, 40 branches of the Church, containing 1,007 members, and 113 officers, viz., 19 Elders, 78 Priests, 15 Teachers, and 1 Deacon; the whole of whom had received the fullness of the Everlasting Gospel, and been baptized in less than seven months in that part of the vineyard which he first opened in the month of March; and the work is still progressing very rapidly throughout that region; and among the number baptized {224} there have not been much less than one hundred preachers of various sects. He also attended the conference in the Staffordshire Potteries, which met at Hanley on the 28th of September; where were represented 231 members, 9 Elders, 32 Priests, 9 Teachers, and 9 Deacons; most of whom received the work since our arrival there last winter and spring. While he was attending these conferences, Elders Kimball and George A. Smith continued their labors in London until the first of October, at which time we met together again in Staffordshire, and enjoyed each other's company while journeying together to Manchester, where the quorum of the Traveling High Council, with many Elders and Saints had the privilege of once more sitting in a general conference together, on the 6th of October in the Carpenter's Hall, where we heard represented 3,636 Saints, and 383 official members. At the July conference there were 2,513 Saints, and 256 official members, making an increase in three months of 1,113 Saints and 127 official members, besides over 200 Saints, including many Elders, Priests, Teachers and Deacons, who have emigrated to America; which would make over 1,300 additions to the Church in Europe during the last three months, and over two thousand since our conference in Preston on the 15th of April; which representation at that time was 1,671 Saints, and 132 official members. Thus you see the Lord hath given us an increase, and blessed the labors of the servants of God universally in this land, for which we feel thankful; and our constant prayer to God is that His kingdom may roll forth, that the messengers bearing the everlasting Gospel may be diligent, meek, and humble, not weary in well doing, but waiting with patience for their reward, which lies at the end of the race, that their joy may be full. Heber C. Kimball, Wilford Woodruff, George A. Smith. _Saturday, 17_.--A conference was held in Philadelphia, Elder Orson Hyde presiding; 896 members were represented, including 24 Elders, 11 Priests, 6 Teachers, 5 Deacons, in Pennsylvania, New York City, New Jersey, and vicinity. [Sidenote: Remarkable Visions by Orson Pratt.] Parley P. Pratt and family arrived in Manchester, and resumed the editorial labors of the _Star_. Brother Orson Pratt has recently published a pamphlet, entitled "An interesting account of several Remarkable Visions, and of the late Discovery {225} of Ancient American Records," comprising 31 pages giving a brief sketch of the rise of the Church. _Monday, 19_. _Letter of Joseph and Hyrum Smith to the Saints in Kirtland--Reproving the Saints for Neglect of their Brethren and Sisters During the Missouri Persecutions_. Nauvoo, Hancock County, Illinois, October 19th, 1840. _To the Saints in Kirtland, Ohio_: Dear beloved brethren in the kingdom and patience of Jesus Christ:--We take this opportunity of informing you that we yet remember the Saints scattered abroad in the regions of Kirtland, and feel interested in their welfare as well as in that of the Saints at large. We have beheld with feelings peculiar to ourselves the situation of things in Kirtland and the numerous difficulties to which the Saints have been subjected, by false friends as well as open enemies. All these circumstances have more or less engaged our attention from time to time. We likewise must complain of the brethren who are in office and authority in the stake of Kirtland, for not writing to us, and making known their difficulties and their affairs from time to time, so that they might be advised in matters of importance to the well being of said stake; but above all, for not sending one word of consolation to us while we were in the hands of our enemies, and thrust into dungeons. Some of our friends from various sections sent us letters which breathed a kind and sympathetic spirit, and which made our afflictions and sufferings endurable. All was silent as the grave [from Kirtland]; no feelings of sorrow, sympathy, or affection [was expressed] to cheer the heart under the gloomy shades of affliction and trouble through which we had to pass. Dear brethren, could you realize that your brethren were thus circumstanced, and were to bear up under the weight of affliction and woe which was heaped upon them by their enemies, and you stand unmoved and unconcerned! Where were the bowels of compassion? Where was the love which ought to characterize the Saints of the Most High? Did those high born and noble feelings lie dormant, or were you insensible to the treatment we received? However, we are disposed to leave these things to God, and to futurity, and feel disposed to forget this coldness on the part of the Saints in Kirtland, and to look to the future with more pleasure than while we contemplated the past; and shall by the assistance of our heavenly Father, take such steps as we think best {226} calculated to promote the interests of the Saints, and for the promotion of truth and righteousness, and the building up of the kingdom is these last days. The situation of Kirtland was brought before the general conference, held at this place on the 3rd instant, when it was resolved that Elder Almon W. Babbitt should be appointed to preside over the stake of Kirtland, and that he be privileged to choose his own counselors. We therefore hope that the Saints will hold up the hands of our beloved brother, and unite with him in endeavoring to promote the interests of the kingdom. It has been deemed prudent to advise the eastern brethren who desire to locate in Kirtland, to do so; consequently you may expect an increase of members in your stake, who probably will be but young in the faith, and who will require kind treatment. We therefore hope the brethren will feel interested in the welfare of the Saints, and will use all their endeavors to promote the welfare of the brethren who may think proper to take up their residence in that place. If you will put away from your midst all evil speaking, backbiting, and ungenerous thoughts and feelings: humble yourselves, and cultivate every principle of virtue and love, then will the blessings of Jehovah rest upon you, and you will yet see good and glorious days; peace will be within your gates, and prosperity in your borders; which may our heavenly Father grant in the name of Jesus Christ, is the prayer of yours in the bonds of the covenant, Joseph Smith, Hyrum Smith. An Epistle of the Prophet to the Twelve. _To the Traveling High Council and Elders of the Church of Jesus Christ of Latter-day Saints in Great Britain_: Beloved Brethren:--May grace, mercy, and peace rest upon you from God the Father and the Lord Jesus Christ. Having several communications lying before me from my brethren the Twelve, some of which ere this have merited a reply, but from the multiplicity of business which necessarily engages my attention, I have delayed communicating with you to the present time. Be assured, beloved brethren, that I am no disinterested observer of the things which are transpiring on the face of the whole earth; and amidst the general movements which are in progress, none is of more importance than the glorious work in which you are now engaged; consequently I feel some anxiety on your account, that you may by your virtue, faith, diligence and charity commend yourselves to one another, {227} to the Church of Christ, and to your Father who is in heaven; by whose grace you have been called to so holy a calling; and be enabled to perform the great and responsible duties which rest upon you. And I can assure you, that from the information I have received, I feel satisfied that you have not been remiss in your duty; but that your diligence and faithfulness have been such as must secure you the smiles of that God whose servant you are, and also the good will of the Saints throughout the world. The spread of the Gospel throughout England is certainly pleasing; the contemplation of which cannot but afford feelings of no ordinary kind, in the bosom of those who have borne the heat and burden of the day; and who were its firm supporters and strenuous advocates in infancy, while surrounded with circumstances the most unpropitious, and its destruction threatened on all hands; like the gallant bark that has braved the storm unhurt, spreads her canvas to the breeze, and nobly cuts her way through the yielding wave, more conscious than ever of the strength of her timbers, and the experience and capability of her captain, pilot, and crew. It is likewise very satisfactory to my mind, that there has been such a good understanding between you, and that the Saints have so cheerfully hearkened to council, and vied with each other in this labor of love, and in the promotion of truth and righteousness. This is as it should be in the Church of Jesus Christ; unity is strength. "How pleasing it is for brethren to dwell together in unity!" Let the Saints of the Most High ever cultivate this principle, and the most glorious blessings must result, not only to them individually, but to the whole Church--the order of the kingdom will be maintained, its officers respected, and its requirements readily and cheerfully obeyed. Love is one of the chief characteristics of Deity, and ought to be manifested by those who aspire to be the sons of God. A man filled with the love of God, is not content with blessing his family alone, but ranges through the whole world, anxious to bless the whole human race. This has been your feeling, and caused you to forego the pleasures of home, that you might be a blessing to others, who are candidates for immortality, but strangers to truth, and for so doing, I pray that heaven's choicest blessings may rest upon you. Being requested to give my advice respecting the propriety of your returning in the spring, I will do so willingly. I have reflected on the subject some time, and am of the opinion that it would be wisdom in you to make preparations to leave the scene of your labors in the spring. Having carried the testimony to that land, and numbers having received it, the leaven can now spread without your being obliged to stay. Another thing--there have been whisperings of the Spirit that {228} there will be some agitations, excitements, and trouble in the land in which you are now laboring. I would therefore say, in the meantime be diligent: organize the churches, and let everyone stand in his proper place, so that those who cannot come with you in the spring, may not be left as sheep without a shepherd. I would likewise observe, that inasmuch as this place has been appointed for the gathering of the Saints, it is necessary that it should be attended to in the order that the Lord intends it should. To this end I would say, that as there are great numbers of the Saints in England who are extremely poor, and not accustomed to the farming business, who must have certain preparations made for them before they can support themselves in this country, therefore to prevent confusion and disappointment when they arrive here, let those men who are accustomed to make machinery, and those who can command capital, though it be small, come here as soon as convenient, and put up machinery, and make such other preparations as may be necessary, so that when the poor come on, they may have employment to come to. This place has advantages for manufacturing and commercial purposes, which but very few can boast of; and the establishing of cotton factories, foundries, potteries, &c., would be the means of bringing in wealth, and raising it to a very important elevation. I need not occupy more space on this subject, as its reasonableness must be obvious to every mind. In my former epistle I told you my mind respecting the printing of the Book of Mormon, hymn-book, &c. I have been favored by receiving a hymn-book from you, and as far as I have examined it, I highly approve of it, and think it to be a very valuable collection. I am informed that the Book of Mormon is likewise printed, which I am glad to hear, and should be pleased to hear that it was printed in all the different languages of the earth. You can use your own pleasure respecting the printing of the Doctrine and Covenants. If there is a great demand for it, I have no objections, but would rather encourage it. I can say, that as far as I have been made acquainted with your movements, I am perfectly satisfied that they have been in wisdom; and I have no doubt, but that the Spirit of the Lord has directed you; and this proves to my mind that you have been humble, and your desires have been for the salvation of your fellow man, and not for your own aggrandizement, and selfish interests. As long as the Saints manifest such a disposition, their counsels will be approved of, and their exertions crowned with success. There are many things of much importance, on which you ask counsel, but which I think you will be perfectly able to decide upon, as you are more conversant with the peculiar circumstances than I am; and I {229} feel great confidence in your united wisdom; therefore you will excuse me for not entering into detail. If I should see anything that is wrong, I would take the privilege of making known my mind to you, and pointing out the evil. If Elder Parley P. Pratt should wish to remain in England some time longer than the rest of the Twelve, he will feel himself at liberty to do so, as his family are with him, consequently his circumstances are somewhat different from the rest; and likewise it is necessary that someone should remain who is conversant with the rules and regulations of the Church, and continue the paper which is published. Consequently, taking all these things into consideration, I would not press it upon Brother Pratt to return in the spring. I am happy to inform you that we are prospering in this place, and that the Saints are more healthy than formerly; and from the decrease of sickness this season, when compared with the last, I am led to the conclusion that this must eventually become a healthy place. There are at present about 3,000 inhabitants in Nauvoo, and numbers are flocking in daily. Several stakes have been set off in different parts of the country, which are in prosperous circumstances. Provisions are much lower than when you left. Flour is about $4 per barrel. Corn and potatoes about 25 cents per bushel; and other things in proportion. There has been a very plentiful harvest throughout the Union. You will observe, by the _Times and Seasons_, that we are about building a temple for the worship of our God in this place. Preparations are now making; every tenth day is devoted by the brethren for quarrying rock, &c. We have secured one of the most lovely situations for it in this region of country. It is expected to be considerably larger than the one in Kirtland, and on a more magnificent scale, and which will undoubtedly attract the attention of the great men of the earth. We have a bill before the legislature for the incorporation of the city of Nauvoo, and for the establishment of a seminary of learning, and other purposes--which I expect will pass in a short time. You will also receive intelligence of the death of my father; which event, although painful to the family and to the Church generally, yet the sealing testimony of the truth of the work of the Lord was indeed satisfactory. Brother Hyrum succeeds him as Patriarch of the Church, according to his last directions and benedictions. [1] {230} Several persons of eminence and distinction in society have joined the Church and become obedient to the faith; and I am happy to inform you that the work is spreading very fast upon this continent. Some of the brethren are now in New Orleans, and we expect a large gathering from the south. I have had the pleasure of welcoming about one hundred brethren who came with Brother Turley; the remainder I am informed stayed in Kirtland, not having means to get any further. I think that those who came here this fall, did not take the best possible route, or the least expensive. Most of the brethren have obtained employment of one kind or another, and appear tolerably well contented, and seem disposed to hearken to counsel. Brothers Robinson and Smith lately had a letter from Elders Kimball, Smith and Woodruff, which gave us information of the commencement of the work of the Lord in the city of London, which I was glad to hear. I am likewise informed that Elders have gone to Australia and to the East Indies. I feel desirous that every providential opening of the kind should be filled, and that you should, prior to your leaving England, send the Gospel into as many parts as you possibly can. Beloved brethren, you must be aware in some measure of my feelings, when I contemplate the great work which is now rolling on, and the relationship which I sustain to it, while it is extending to distant lands, and thousands are embracing it. I realize in some measure my responsibility, and the need I have of support from above, and wisdom from on high, that I may be able to teach this people, which have now become a great people, the principles of righteousness, and lead them agreeably to the will of Heaven; so that they may be perfected, and prepared to meet the Lord Jesus Christ when He shall appear in great glory. Can I rely on your prayers to our heavenly Father on my behalf, and on all the prayers of all my brethren and sisters in England, (whom having not seen, yet I love), that I may be enabled to escape every stratagem of Satan, surmount every difficulty, and bring this people to the enjoyment of those blessings which are reserved for the righteous? I ask this at your hands in the name of the Lord Jesus Christ. Let the Saints remember that great things depend on their individual exertion, and that they are called to be co-workers with us and the Holy Spirit in accomplishing the great work of the last days; and in consideration of the extent, the blessings and glories of the same, let {231} every selfish feeling be not only buried, but annihilated; and let love to God and man predominate, and reign triumphant in every mind, that their hearts may become like unto Enoch's of old, and comprehend all things, present, past and future, and come behind in no gift, waiting for the coming of the Lord Jesus Christ. The work in which we are unitedly engaged is one of no ordinary kind. The enemies we have to contend against are subtle and well skilled in maneuvering; it behooves us to be on the alert to concentrate our energies, and that the best feelings should exist in our midst; and then, by the help of the Almighty, we shall go on from victory to victory, and from conquest to conquest; our evil passions will be subdued, our prejudices depart; we shall find no room in our bosoms for hatred; vice will hide its deformed head, and we shall stand approved in the sight of heaven, and be acknowledged the sons of God. Let us realize that we are not to live to ourselves, but to God; by so doing the greatest blessings will rest upon us both in time and in eternity. I presume the doctrine of "baptism for the dead" has ere this reached your ears, and may have raised some inquiries in your minds respecting the same. I cannot in this letter give you all the information you may desire on the subject; but aside from knowledge independent of the Bible, I would say that it was certainly practiced by the ancient churches; and St. Paul endeavors to prove the doctrine of the resurrection from the same, and says, "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" I first mentioned the doctrine in public when preaching the funeral sermon of Brother Seymour Brunson; and have since then given general instructions in the Church on the subject. The Saints have the privilege of being baptized for those of their relatives who are dead, whom they believe would have embraced the Gospel, if they had been privileged with hearing it, and who have received the Gospel in the spirit, through the instrumentality of those who have been commissioned to preach to them while in prison. Without enlarging on the subject, you will undoubtedly see its consistency and reasonableness; and it presents the Gospel of Christ in probably a more enlarged scale than some have imagined it. But as the performance of this rite is more particularly confined to this place, it will not be necessary to enter into particulars; at the same time I always feel glad to give all the information in my power, but my space will not allow me to do it. We had a letter from Elder Hyde, a few days ago, who is in New Jersey, and is expecting to leave for England as soon as Elder Page {232} reaches him. He requested to know if converted Jews are to go to Jerusalem or to come to Zion. I therefore wish you to inform him that converted Jews must come here. Give my kind love to all the brethren and sisters, and tell them I should have been pleased to come over to England to see them, but I am afraid that I shall be under the necessity of remaining here for some time; therefore I give them a pressing invitation to come and see me. I remain, dear brethren, yours affectionately, Joseph Smith. Footnotes: 1. The last "directions and benedictions" of the Patriarch Joseph Smith, Sen., here referred to, are stated by "Mother Lucy Smith" in her book, "History of the Prophet Joseph" as follows: "My son Hyrum, I seal upon your head your patriarchal blessing, which I placed upon your head before, for that shall be verified. In addition to this, I now give you my dying blessing. You shall have a season of peace, so that you shall have sufficient rest to accomplish the work which God has given you to do. You shall be as firm as the pillars of heaven unto the end of your days. I now seal upon your head the patriarchal power, and you shall bless the people. This is my dying blessing upon your head in the name of Jesus. Amen."--_History of the Prophet Joseph Smith_, p. 266. {233} Chapter XIII. Introduction of the Gospel in the Isle of Man--The Nauvoo Charter. _Wednesday, October 21, 1840_.--Elder Lorenzo Snow arrived in Manchester, England, from Nauvoo. _Thursday, 22_.--The committee appointed by the general conference of the Church at Nauvoo on the 3rd inst., (my brother Hyrum presiding) organized a Stake at Lima this evening, by appointing Isaac Morley, president; John Murdock and Walter Cox, his counselors; also a Bishop's Court composed of Gardner Snow, Clark Hulet and Henry Dean, with James C. Snow, clerk. _Friday, 23_.--Gardner Snow was ordained Bishop under the hands of Hyrum Smith. _Sunday, 25_.--The committee organized a Stake at Quincy. The presidency were Daniel Stanton, Stephen Jones and Ezra T. Benson; the latter was ordained a High Priest; also bishop and counselors, George W. Crouse, Azariah Dustin, and Sylvester B. Stoddard. _Tuesday, 27_.--The committee organized a Stake called Mount Hope, at the steam mills, Columbus, Adams county. President and counselors were Abel Lamb, Sherman Gilbert and John Smith. Bishop and counselors, were Daniel A. Miller, Isaac Clark, and John Allen; Simeon J. Comfort, clerk. At Freedom Stake, near Payson, Adams county, Henry W. Miller, Duncan McArthur, and William Tenney were appointed to preside. Bishop and counselors, Matthew Leach, Horra Kimball, and Jacob Foutz. _Wednesday 28_.--[On this date a long communication {234} was sent to the editors of the _Times and Seasons_ signed by Heber C. Kimball, Wilford Woodruff and George A. Smith, detailing their visit to various places in London, but as the communication does not in any way bear upon the incidents of the history of the Church, it is thought unnecessary to publish the letter _in extenso_. The following paragraph from the letter, however, it is thought should be preserved, because it refers to the liberty the Elders of the Church incidentally enjoyed while engaged in the ministry; and also because it breathes that spirit of liberty in the pursuit of knowledge characteristic of the work of God in the last days.--Editors.] We consider it perfectly consistent with our calling, with reason and revelation that we should form a knowledge of kingdoms and countries whether at home or abroad, whether ancient or modern, whether of things past or present or to come; whether it be in heaven, earth or hell, air or seas; or whether we obtain this knowledge by being local or traveling, by study or by faith, by dreams or by visions, by revelation or by prophecy, it mattereth not unto us; if we can but obtain a correct [view of] principles, and knowledge of things as they are, in their true light, past, present and to come. It is under such a view of things that we are endeavoring to avail ourselves of every opportunity in our travels among the nations of the earth, to record an account of things as they pass under our observation. _Thursday, 29_.--Elder Woodruff preached twice in London, and baptized three. _Friday, 30_.--Elder Lorenzo Snow had a discussion with Mr. Barker, a Methodist minister, at Hill Top, near Birmingham, and baptized two. _Sunday, 31_.--I copy the following from the _Manx Liberal_ of this date: Mormonism in the Isle of Man. _To the Editor of the Manx Liberal_: Sir--I feel rather surprised and chagrined that the modern delusion, viz., "Mormonism," should have made such rapid strides in this town, hitherto considered exempt from the many systems of irreligious creeds which abound in England, America, and elsewhere. I had thought that {235} the powerful and argumentative addresses of the dissenting ministers would have checked such a gross piece of imposition in its infancy, and thus prevented the great mass of our town's people from becoming dupes of designing knaves, "and being led away by every wind of doctrine." Above all, I imagined the two pamphlets issued by that holy, religious and devout man of God, Mr. Hays, Wesleyan minister, (to which connection I have the happiness and honor to belong) would have been quite sufficient to prove the fallacy of such a system, and prevent its further spread. But, sir, alas! alas! the case is quite the reverse; numbers continually flock to the Wellington room, and listen with eagerness to the principles there advocated. The members of our society (Methodists) seem to be most conspicuous in sanctioning and promoting this vile and abominable doctrine. Oh, sir, the result to our connection will be dreadful! the havoc tremendous; just think of the majority of our _leading_ and intelligent men aiding and abetting a cause of this description! Oh, sir, lamentable and heart-rending to witness the beaming countenances, and smiles of approbation displayed recently at Taylor's meeting! I could enumerate a host of our members who regularly attend those anti-Christian meetings; but I will just mention, with your permission, the names of a few who attended one of the last meetings. (Here followed a list of names.) O! Mr. Editor! I quake for the consequence; such a wholesale conversion to Mormonism was never before witnessed in any town or country. What will become of our society? What will become of our class meetings? What will become of our brethren in the faith? And above all, what will become of poor Mr. Hays [1] that nice and humble man, who so nobly stood forward to expose the errors of the Mormon system; God bless him and preserve him from want! But, Mr. Editor, what makes the case worse is, that a rumor is prevalent that all these pious men are to be baptized! That is duly immersed in the salt water of Douglas Bay, by that abominable creature, Taylor! Surely, there must be something enchanting about the vile man. Immersion! (my hand shakes while I write) and in winter, too! Oh, sir! the thought chills my very soul; surely this American dipper intends to drown them; he can have no other object in view, therefore, brethren of the Methodist society, beware! Drowning is not to be envied, and that too in your sins. Besides, what would the venerable John Wesley, (if he {236} were alive) say to such conduct? What will the conference say? And what will the world say? I leave these questions to yourselves to answer. In conclusion, brethren, I recommend you to read, mark, learn and inwardly digest the things which belong to your eternal peace, and listen no longer to the follies of men. A Staunch Wesleyan. Duke Street, Douglas, 29th Oct. _Sunday, November 1, 1840_.--The committee organized a Stake, Geneva, Morgan county, Illinois, and called it Geneva Stake; presidents--William Bosley, Howard S. Smith, and Samuel Fowler. Bishop's Court--Gardner Clark, Moses Clare, and David Orton. Elder Levi Richards arrived in Manchester. _Tuesday, 3_.--The English bombarded St. Jean D'Acre, during which a powder magazine exploded, killing over two thousand men. _Thursday, 5_.--The committee organized a Stake of the Church at Springfield; presidents--Edwin P. Merriam, Isaac H. Bishop, and Arnold Stephens. Bishop's Court--Abraham Palmer, Henry Stephens, and Jonathan Palmer. _Monday, 9_.--Elder George A. Smith received counsel to leave London and go to Staffordshire for his health, as he had injured his lungs by preaching in the streets, so that he discharged considerable blood from them. _Tuesday, 10_.--Elder Smith took leave of Elder Woodruff and traveled to Birmingham, met Elder Alfred Cordon, preached and baptized five in the evening. [Sidenote: Opposition to the Work in England.] _Thursday, 12_.--The _Weekly Dispatch_, England, having published a sarcastic article against the Saints in that country, and blaming the Bishop of Gloucester, and his tithe-fattened clergy for allowing the "Mormons" to delude and baptize five hundred in his Diocese, Elder Wilford Woodruff replied to this, but the _Dispatch_ refused to publish his reply. _Saturday, 21_.--Elders Young, Kimball and Richards, visited the Church at Bolton. {237} _Thursday, 26_.--Elders Brigham Young, Heber C. Kimball, and George A. Smith preached to the Saints in Hanley this day, and on the 27th at Stoke-upon-Trent. _Saturday, 28_.--Elders Young and Kimball left for London. Elders Elias Higbee and Robert B. Thompson, the committee appointed at the October Conference, wrote a petition to Congress for the redress of the grievances of the Latter-day Saints in Missouri, setting forth their wrongs and sufferings, in substance the same as my petition in connection with Elias Higbee and Sidney Rigdon, of the 28th day of November, 1839. _Thursday, December 3_.--Elders Young, Kimball and Woodruff visited the tower of London, the Horse Armory, Jewel Room and the Thames Tunnel. _Friday, 4_.--Elders Young and Woodruff visited Buckingham Palace and Westminster Abbey. [Sidenote: Excommunication of Sidney Roberts.] There was a conference in New York City, Elder Orson Hyde presiding. The revelations of Elder Sidney Roberts were objected to, which were that a certain brother must give him a suit of clothes, and a gold watch, the best that could be had, also his saluting the sisters with holy kiss. Elder Roberts justified himself in these things. Much good counsel was given him, but he said he knew the revelations he had received were from God, and would make no confession; consequently the conference cut him off, and demanded his license, which he refused to give up. Elder John Taylor has been preaching and baptizing for some time in the Isle of Man, where the work is now progressing. _Saturday, 5_.--Elder Brigham Young writes as follows: _Letter of Brigham Young to the Presidency, Detailing Movements of the Mission in England_. No. 40, Ironmonger Row, St. Luke's, December 5th, 1840. Beloved Brethren--I have just returned from a walk with Brothers Kimball and Woodruff. We have only been as far as St. Paul's and {238} returned by Smithfield Market about three miles. Brother Kimball and myself had fine weather for our journey here; it was a beautiful day that we left Macclesfield for Burslem. We found the brethren in Macclesfield in good spirits, and in a good state as to appearance. They appear to be well suited with Brother James Galley; I think he will be a useful man in this kingdom. We found Brother George A. Smith in Burslem, not in the best of health. He is like the rest of us, the climate does not agree with him; he is affected with a bleeding at the lungs. We stayed with him at the Potteries. I preached two evenings. The Church is in a good state; some of the members have a pretty hard time of it. Brother Smith will stay there for the present. Saturday, 28th, left for the next stopping place in Grets Green, where we spent the Sabbath. On Saturday evening we called to see Sister Roden, Father Patrick's daughter; she was very glad to see us, and wanted we should stay all night. Her husband was very kind to us, and bid us or other Elders welcome to his house at any time. We could not stay; took tea with them, and agreed to send Elder Lorenzo Snow there if he could come; blessed them, and left them. I preached in the morning to the Saints in Grets Green, stayed afternoon meeting, and then walked to Birmingham; was very tired; heard Elder Snow preach; he is a nice young man, I think. Brother Kimball also spoke to the people after Brother Snow had got through. We found Brother Robert Williams here; he opened the meeting; he seems to be full of the Spirit. On Monday at 12 o'clock, Brother Kimball and myself took the railway. Brother Williams started on foot for London. We arrived here on Monday evening about six o'clock; found Brother Woodruff well and in good spirits. We have been pretty busy since we have been here. Brigham Young. A great part of the city of Messina, Sicily, was this day destroyed by an earthquake. Such was the force of the first shock that the inhabitants of the town were buried in an instant beneath the ruins. _Sunday, 6_.--Elders Young and Kimball preached in Barratt's Academy, London, and administered the sacrament in the evening. [Sidenote: Elder Taylor's Defense of the Work.] _Monday, 7_.--Elder John Taylor issued his third pamphlet in defense of the truth, against the attacks of the Rev. Robert Hays, Wesleyan Minister, Douglas, Isle of Man; the three containing thirty-five pages of closely printed matter, {239} which are a complete expose of the corruptions of the Wesleyan priesthood, and a clear illustration of the truth of the Latter-day work. Elders Brigham Young, Heber C. Kimball, and Wilford Woodruff, visited the Anatomical Department of the College of Surgeons, London. _Wednesday, 9_.--Elders Young and Kimball visited St. Paul's Cathedral, the Monument, London and Southwark Bridges and also the British Museum. _Thursday, 10_.--Elder Levi Richards left Manchester for Herefordshire. _Sunday, 13_.--I attended the High Council at my office. Robert D. Foster was on trial for lying, slandering the authorities of the Church, profane swearing, etc. Witness was examined in part and trial adjourned to the 20th. _Monday, 14_.--Ebenezer Robinson and Don Carlos Smith dissolved co-partnership. The _Times and Seasons_ is to be continued by Don Carlos Smith. _Wednesday, 16_.--This day the act chartering the "City of Nauvoo," the "Nauvoo Legion," and the "University of the City of Nauvoo," was signed by the Governor, having previously passed the House and Senate. Following is the act _in extenso_. An Act to Incorporate the City of Nauvoo. Section 1. Be it enacted by the people of the State of Illinois, represented in the General Assembly, that all that district of country embraced within the following boundaries, to wit: beginning at the north east corner of section thirty-one in Township seven, north of range eight, west of the fourth principal meridian, in the county of Hancock, and running thence west to the northwest corner of said section, thence north to the Mississippi river, thence west to the middle of the main channel of the said river; thence down the middle of said channel to a point due west of the southeast corner of fractional section number twelve in township six, north of range nine, west of the fourth principal meridian, thence east to the southeast corner of said section twelve, thence north on the range line between township six north, and range eight and nine west, to the southwest corner of section six in township six north of range eight west, thence east to the southeast corner of {240} said section, thence north to the place of beginning, including the town plats of Commerce and Nauvoo, shall hereafter be called and known by the name of the "City of Nauvoo," and the inhabitants thereof are hereby constituted a body corporate and politic by the name aforesaid, and shall have perpetual succession, and may have and use a common seal which they may change and alter at pleasure. Sec. 2. Whenever any tract of land adjoining the "City of Nauvoo" shall have been laid out into town lots, and duly recorded according to law, the same shall form a part of the "City of Nauvoo." Sec. 3. The inhabitants of said city, by the name and style aforesaid, shall have power to sue and be sued, to plead and be impleaded, defend and be defended, in all courts of law and equity, and all actions whatsoever; to purchase, receive and hold property, real and personal, in said city, to purchase, receive, and hold real property beyond the city, for burying grounds, or for other public purposes, for the use of the inhabitants of said city, to sell, lease, convey or dispose of property, real or personal, for the benefit of the city, to improve and protect such property, and to do all other things in relation thereto as natural persons. Sec. 4. There shall be a City Council, to consist of a Mayor, four Aldermen, and nine Councilors, who shall have the qualifications of electors of said city, and shall be chosen by the qualified voters thereof, and shall hold their offices for two years, and until their successors shall be elected and qualified. The City Council shall judge of the qualifications, elections and returns of their own members, and a majority of them shall form a quorum to do business, but a smaller number may adjourn from day to day, and compel the attendance of absent members, under such penalties as may be prescribed by ordinance. Sec. 5. The Mayor, Aldermen and Councilors, before entering upon the duties of their office, shall take and subscribe an oath or affirmation that they will support the Constitution of the United States, and of this State and that they will well and truly perform the duties of their offices to the best of their skill and abilities. Sec. 6. On the first Monday of February next, and every two years thereafter, an election shall be held for the election of one Mayor, four Aldermen, and nine Councillors; and at the first election under the Act, three Judges shall be chosen _viva voce_ by the electors present. The said Judges shall choose two Clerks, and the Judges and Clerks, before entering upon their duties, shall take and subscribe an oath or affirmation such as is now required by law to be taken by Judges or Clerks of other elections and at all subsequent elections, the necessary number of Judges and Clerks shall be appointed by the City Council. At the first election thus held, the polls shall be opened at 9 o'clock a. m. and closed at 6 o'clock p. m.; at the close of the polls the votes shall be counted {241} and a statement thereof proclaimed at the front door of the house at which said election shall be held; and the Clerks shall leave with each person elected, or at his place of residence, within five days after the election, a written notice of his election; and each person so notified shall within ten days after the election take the oath or affirmation hereinbefore mentioned, a certificate of which oath shall be deposited with the Recorder, whose appointment is hereafter provided for, and be by him preserved; and subsequent elections shall be held, conducted and returns thereof made as may be provided for by ordinance of the City Council. Sec. 7. All free white male inhabitants, who are of the age of twenty one years, who are entitled to vote for State Officers, and who shall have been actual residents of the city sixty days next preceding said election, shall be entitled to vote for City Officers. Sec. 8. The City Council shall have authority to levy and collect taxes, for city purposes, upon all property, real and personal, within the limits of the city, one-half per cent per annum, upon the assessed value thereof, and may enforce payment of the same in any manner, to be provided by ordinance, not repugnant to the Constitution of the United States or of this State. Sec. 9. The City Council shall have power to appoint a Recorder, Treasurer, Assessor, Marshal, Supervisor of streets, and all such other officers as may be necessary, and to prescribe their duties and remove them from office at pleasure. Sec. 10. The City Council shall have power to require, of all officers appointed in pursuance of this Act, bonds, with penalty and security, for the faithful performance of their respective duties, such as may be deemed expedient; and also to require all officers appointed as aforesaid, to take an oath for the faithful performance of the duties of their respective offices. Sec. 11. The City Council shall have power and authority to make, ordain, establish and execute all such ordinances, not repugnant to the Constitution of the United States or of this State, as they may deem necessary for the peace, benefit, good order, regulation, convenience, and cleanliness of said city: for the protection of property therein from destruction by fire, or otherwise, and for the health and happiness thereof: they shall have power to fill all vacancies that may happen by death, resignation, or removal, in any of the offices herein made elective; to fix and establish all the fees of the office of said corporation not herein established; to impose such fines, not exceeding one hundred dollars, for each offense, as they may deem just, for refusing to accept any office under the corporation, or for misconduct therein; to divide the city into wards; to add to the number of Aldermen and Councillors, {242} and apportion them among the several wards as may be most just and conducive to the interests of the city. Sec. 12. To license, tax, and regulate auctions, merchants, retailers, grocers, hawkers, peddlers, butchers, pawnbrokers, and money-changers. Sec. 13. The City Council shall have exclusive power within the city, by ordinance, to license, regulate, and restrain the keeping of ferries; to regulate the police of the city; to impose fines, forfeitures, and penalties for the breach of any ordinance, and provide for the recovery of such fines and forfeitures, and the enforcement of such penalties; and to pass such ordinances, as may be necessary and proper for carrying into execution the powers specified in this Act; provided such ordinances are not repugnant to the Constitution of the United States or of this State, and in fine to exercise such other legislative powers as are conferred on the City Council of the City of Springfield, by an Act entitled an Act to Incorporate the City of Springfield, approved February 3rd, 1840. Sec. 14. All ordinances passed by the City Council shall, within one month after they shall have been passed, be published in some newspaper printed in the city, or certified copies thereof be posted up in three of the most public places in the city. Sec. 15. All ordinances of the city may be proven by the seal of the corporation, and when printed or published in book or pamphlet form purporting to be printed or published by authority of the corporation, the same shall be received in evidence in all courts or places without further proof. Sec. 16. The Mayor and Aldermen shall be conservators of the peace within the limits of said city, and shall have all the powers of Justices of the Peace therein, both in civil and criminal cases, arising under the laws of the State; they shall, as Justices of the Peace, within the limits of said city, perform the same duties, be governed by the same laws, give the same bonds and security, as other Justices of the Peace, and be commissioned as Justices of the Peace in and for said city by the Governor. Sec. 17. The Mayor shall have exclusive jurisdiction in all cases arising under the ordinances of the corporation, and shall issue such process as may be necessary to carry such ordinances into execution and effect; appeals may be had from any decision or judgment of said Mayor or Aldermen, arising under the city ordinances, to the Municipal Court, under such regulations as may be presented by ordinance; which court shall be composed of the Mayor as Chief Justice, and the Aldermen as Associate Justices, and from the final judgment of the Municipal Court to the Circuit Court of Hancock county, in the same manner of appeals {243} are taken from judgments of the Justices of the Peace; provided that the parties litigant shall have a right to a trial by a jury of twelve men in all cases before the Municipal Court. The Municipal Court shall have power to grant writs of habeas corpus in all cases arising under the ordinances of the City Council. Sec. 18. The Municipal Court shall sit on the first Monday of every month, and the City Council at such times and place as may be prescribed by city ordinance; special meetings of which may at any time be called by the Mayor or any two Aldermen. Sec. 19. All process issued by the Mayor, Aldermen, or Municipal Court, shall be directed to the Marshal, and, in the execution thereof, he shall be governed by the same laws as are or may be prescribed for the direction and compensation of constables in similar cases. The Marshal shall also perform such other duties as may be required of him under the ordinances of said city, and shall be the principal ministerial officer. Sec. 20. It shall be the duty of the Recorder to make and keep accurate records of all ordinances made by the City Council, and of all their proceedings in their corporate capacity, which record shall at all times be open to the inspection of the electors of said city, and shall perform such other duties as may be required of him by the ordinances of the City Council, and shall serve as Clerk of the Municipal Court. Sec. 21. When it shall be necessary to take private property for the opening, widening, or altering any public street, lane, avenue, or alley, the corporation shall make a just compensation therefor to the person whose property is to be taken, and if the amount of such compensation cannot be agreed upon, the Mayor shall cause the same to be ascertained by a jury of six disinterested freeholders of the city. Sec. 22. All jurors compelled to inquire into the amount of benefits or damages that shall happen to the owners of property so proposed to be taken, shall first be sworn to that effect, and shall return to the Mayor their inquest in writing, signed by each juror. Sec. 23. In case the Mayor shall at any time be guilty of a palpable omission of duty, or shall wilfully, and corruptly be guilty of oppression, mal conduct, or partiality, in the discharge of the duties of his office, he shall be liable to be indicted in the Circuit Court of Hancock county, and on conviction he shall be fined not more than two hundred dollars, and the Court shall have power on the recommendation of the jury to add to the judgment of the Court that he be removed from office. Sec. 24. The City Council may establish and organize an institution of learning within the limits of the city, for the teaching of the Arts, Sciences, and Learned Professions, to be called the "University of the City of Nauvoo," which institution shall be under the control and {244} management of a Board of Trustees, consisting of a Chancellor, Registrar, and twenty-three Regents, which Board shall thereafter be a body corporate and politic, with perpetual succession by the name of the "Chancellor and Regents of the University of the City of Nauvoo," and shall have full power to pass, ordain, establish, and execute, all such laws and ordinances as they may consider necessary for the welfare and prosperity of said University, its officers and students; provided that the said laws and ordinances shall not be repugnant to the Constitution of the United States, or of this State; and provided also, that the Trustees shall at all times be appointed by the City Council, and shall have all the powers and privileges for the advancement of the cause of education which appertain to the Trustees of any other College or University of this State. Sec. 25. The City Council may organize the inhabitants of said city, subject to military duty, into a body of independent military men, to be called the "Nauvoo Legion," the Court Martial of which shall be composed of the commissioned officers of said Legion, and constitute the law-making department, with full power and authority to make, ordain, establish, and execute all such laws and ordinances as may be considered necessary for the benefit, government, and regulation of said Legion; provided said Court Martial shall pass no law or act, repugnant to, or inconsistent with, the Constitution of the United States, or of this State; and provided also that the officers of the Legion shall be commissioned by the Governor of the State. The said Legion shall perform the same amount of military duty as is now or may be hereafter required of the regular militia of the State, and shall be at the disposal of the Mayor in executing the laws and ordinances of the city corporation, and the laws of the State, and at the disposal of the Governor for the public defense, and the execution of the laws of the State or of the United States, and shall be entitled to their proportion of the public arms; and provided also, that said Legion shall be exempt from all other military duty. Sec. 26. The inhabitants of the city of Nauvoo are hereby exempted from working on any road beyond the limits of the city, and for the purpose of keeping the streets, lanes, avenues, and alleys in repair, to require of the male inhabitants of said city, over the age of twenty-one, and under fifty years, to labor on said streets, lanes, avenues, and alleys, not exceeding three days in each year; any person failing to perform such labor, when duly notified by the Supervisor, shall forfeit and pay the sum of one dollar per day for each day so neglected or refused. Sec. 27. The City Council shall have power to provide for the punishment of offenders by imprisonment in the county or city jail, in all cases when such offenders shall fail or refuse to pay the fines and forfeitures, which may be recovered against them. {245} Sec. 28. This Act is hereby declared to be a public Act, and shall take effect on the first Monday of February next. Wm. L. D. Ewing, Speaker of the House of Representatives. S. H. Anderson, Speaker of the Senate. Approved Dec. 16, 1840. Thos. Carlin. State of Illinois, Office of Secretary of State. I, Stephen A. Douglas, Secretary of State, do hereby certify that the foregoing is a true and perfect copy of the enrolled law now on file in my office. Witness my hand, and Seal of State, at Springfield, this 18th day of December, 1840. [L. S.] S. A. Douglas. Secretary of State. The following are the Legislative powers alluded to in the 13th section of the foregoing Act, as pertaining to the City Council of the City of Springfield, and which consequently became a part of the Charter of the City of Nauvoo, to wit: _Of the Legislative Powers of the City Council_. Sec. 1. The City Council shall have powers and authority to levy and collect taxes upon all property, real and personal, within the city, not exceeding one-half per cent., per annum, upon the assessed valuation thereof, and may enforce the payment of the same in any manner prescribed by ordinance, not repugnant to the Constitution of the United States and of this State. Sec. 2. The City Council shall have power to require of all officers appointed in pursuance of the Charters, bonds with penalty and security for the faithful performance of their respective duties as may be deemed expedient, and also to require all officers appointed as aforesaid, to take an oath for the faithful performance of the duties of their respective offices upon entering upon the discharge of the same. Sec. 3. To establish, support, and regulate common schools, to borrow money on the credit of the city; provided, that no sum or sums of money shall be borrowed at a greater interest than six per cent per annum, nor shall the interest on the aggregate of all the sums borrowed and outstanding ever exceed one half of the city revenue, arising for taxes assessed on real property within the corporation. {246} Sec. 4. To make regulations to prevent the introduction of contagious diseases into the city, to make Quarantine Laws for that purpose, and enforce the same. Sec. 5. To appropriate and provide for the payment of the debt and expenses of the city. Sec. 6. To establish hospitals, and make regulations for the government of the same. Sec. 7. To make regulations to secure the general health of the inhabitants, to declare what shall be a nuisance, and to prevent and remove the same. Sec. 8. To provide the city with water, to dig wells and erect pumps in the streets for the extinguishment of fires, and convenience of the inhabitants. Sec. 9. To open, alter, widen, extend, establish, grade, pave, or otherwise improve and keep in repair streets, avenues, lanes, and alleys. Sec. 10. To establish, erect, and keep in repair bridges. Sec. 11. To divide the city into wards, and specify the boundaries thereof, and create additional wards, as the occasion may require. Sec. 12. To provide for lighting the streets and erecting lamp posts. Sec. 13. To establish, support, and regulate night watches. Sec. 14. To erect market houses, establish markets, and market places, and provide for the government and regulation thereof. Sec. 15. To provide for erecting all needful buildings for the use of the city. Sec. 16. To provide for enclosing, improving, and regulating all public grounds belonging to the city. Sec. 17. To license, tax, and regulate auctioneers, merchants, and retailers, grocers, taverns ordinaries, hawkers, peddlers, brokers, pawnbrokers, and money changers. Sec. 18. To license, tax, and regulate hackney carriages, wagons, carts and drays, and fix the rates to be charged for the carriage of persons, and for the wagonage, cartage and drayage of property. Sec. 19. To license and regulate porters and fix the rates of porterage. Sec. 20. To license and regulate theatrical and other exhibitions, shows and amusements. Sec. 21. To tax, restrain, prohibit, and suppress, tippling houses, dram shops, gaming houses, bawdy and other disorderly houses. Sec. 22. To provide for the prevention and extinguishment of fires, and to organize and establish fire companies. Sec. 23. To regulate the fixing of chimneys, and the flues thereof, and stove pipes. {247} Sec. 24. To regulate the storage of gunpowder, tar, pitch, rosin, and other combustible materials. Sec. 25. To regulate and order parapet walls, and partition fences. Sec. 26. To establish standard weights and measures, and regulate the weights and measures to be used in the city in all other cases not provided for by law. Sec. 27. To provide for the inspection and measuring of lumber and other building materials, and for the measurement of all kinds of mechanical work. Sec. 28. To provide for the inspection and weighing of hay, lime, and stone coal, the measuring of charcoal, firewood, and other fuel, to be sold or used within the city. Sec. 29. To provide for and regulate the inspection of tobacco, and of beef, pork, flour, meal, and whiskey in barrels. Sec. 30. To regulate the weight, quality, and price of bread, sold, and used in the city. Sec. 31. To provide for taking the enumeration of the inhabitants of the city. Sec. 32. To regulate the election of city officers, and provide for removing from office any person holding an office created by ordinance. Sec. 33. To fix the compensation of all city officers, and regulate the fees of jurors, witnesses, and others, for services rendered under this Act or any ordinance. Sec. 34. To regulate the police of the city, to impose fines, and forfeitures, and penalties, for the breach of any ordinance, and provide for the recovery and appropriation of such fines and forfeitures, and the enforcement of such penalties. Sec. 35. The City Council shall have exclusive power within the city by ordinance, to license, regulate, and suppress, and restrain, billiard tables, and from one to twenty pin alleys, and every other description of gaming or gambling. Sec. 36. The City Council shall have power to make all ordinances which shall be necessary and proper for carrying into execution the powers specified in this Act, so that such ordinances be not repugnant to nor inconsistent with, the constitution of the United States or of this state. Sec. 37. The style of the ordinances of the city shall be--"Be it ordained by the city council of the city of Springfield--[Nauvoo]." Sec. 38. All ordinances passed by the city council shall, within one month after they shall have been passed, be published in some newspaper published in the city, and shall not be in force until they shall have been published as aforesaid. Sec. 39. All ordinances of the city may be proven by the seal of the {248} corporation, and when printed and published by authority of the corporation, the same shall be received in evidence in all courts and places without further proof. John C. Bennett who had been delegated to Springfield to carry our petition for a City Charter, announced the passage of the bill, as follows-- _Letter of John C. Bennett to the "Times and Seasons"--Announcing the passage of the act incorporating Nauvoo_. City Of Springfield, December 16, 1840. _Editors of the Times and Seasons_: The act incorporating the city of Nauvoo has just passed the council of revision, and is now a law of the land, to take effect and be in force from and after the first Monday in February next. The aforesaid act contains two additional charters--one incorporating the "Nauvoo Legion," the other the "University of the city of Nauvoo." All these charters are very broad and liberal, conferring the most plenary powers on the corporators. Illinois has acquitted herself with honor, and her state legislators shall never be forgotten. Every power we asked has been granted, every request gratified, every desire fulfilled. In the senate Mr. Little cancelled every obligation to our people, and faithfully, and honestly, and with untiring diligence, discharged every obligation devolving upon him as our immediate representative in the Upper House. Mark well that man, and do him honor. Snyder, and Ralston, and Moore, and Ross, and Stapp, and numerous others, likewise in that branch of our state government, rendered as very essential services; and the act passed that body without a dissenting voice. In the House of Representatives, Charles, our immediate Representative in the Lower House, was at his post and discharged his duty as a faithful representative; he is an acting, and not a talking man, and has fulfilled all his obligations to us. Many members in this house, likewise, were warmly in our favor; and with only one or two dissenting voices, every representative appeared inclined to extend to us all such powers as they considered us justly entitled to, and voted for the law; and here I should not forget to mention, that Lincoln, [2] whose name we erased from the electoral ticket in November (not however on account of any dislike to him as a man, but simply because his was the last name on the ticket, and we desired to show our friendship to the Democratic {249} party by substituting the name of Ralston for some one of the Whigs) had the magnanimity to vote for our act, and came forward, after the final vote to the bar of the house, and cordially congratulated me on its passage. Our worthy governor is certainly disposed to do us ample justice in every respect, and to extend to us every facility for our future happiness and prosperity. Illinois has certainly done her duty, and her whole duty; and now it becomes us to show ourselves upright, honest, just, worthy of the favors bestowed by noble, generous, and magnanimous statesmen, I have said that we are a law-abiding people, and we must now show it. The state has washed her hands in granting all our petitions, and if we do not now show ourselves approved, the curse must fall upon our own heads. Justice, equal justice, should be our fixed object and purpose, and the Great God will prosper us; length of days will be in our right hand, and in our left, glory and honor. Yours, &c., John C. Bennett. The City Charter of Nauvoo is of my own plan and device. I concocted it for the salvation of the Church, and on principles so broad, that every honest man might dwell secure under its protective influence without distinction of sect or party. Footnotes: 1. Elder Taylor was also opposed by Rev. Thomas Hamilton, whom he met in a public debate and easily vanquished. "No great honor, however," says Elder Taylor in his account of the affair, "as he was a very ignorant man." Elder Taylor secured for his meeting place the Wellington rooms, and from the platform he answered all who opposed him, and succeeded, despite all opposition, in organizing a branch of the Church in Douglas. 2. This doubtless refers to Abraham Lincoln who was then a member of the legislature. See Nicolay and Hay's _Abraham Lincoln_, Vol. I, p. 42 _et seq_. {250} CHAPTER XIV. Vale 1840--Enter 1841--List of Publications for and against the Church--Whereabouts of the Twelve Apostles--"Election and Reprobation"--Proclamation to the Saints. [Sidenote: The acquittal of R.D. Foster.] _Sunday, December 20, 1840_.--I was called upon by the High Council to decide the adjourned case of Robert D. Foster. Having heard the witnesses, I decided that he be acquitted of the charges against him, which decision the Council approved. [1] [Sidenote: An Objector Put Down.] This is a fair specimen of the wisdom of the nineteenth century that opposes itself to the work of the Most High God. "Your preacher preaches false doctrine," exclaimed a sectarian in Manchester to one of the Saints. "Ah!" inquired the other, "wherein does he teach false doctrine?" "Why, in telling the people to go to America, to be sure," said the sectarian; "and" continued he, "there is nothing in the Bible that commands people to go to America." "Ah!" replied the other, "and there is nothing in the Bible that commands people to stop in Manchester; so I wonder how you dare stay in so unscriptural a place another night; for certainly no one ought to live in England unless they can find scripture for it, any more than in America." _Monday, 21_.--The petition of Elias Higbee, and Robert B. Thompson, under date of 28th November, 1840, was presented to the House of Representatives of the United {251} States, referred to the Committee on the Judiciary, and ordered to be printed. _Friday, 25_.--Elders Brigham Young and George A. Smith attended a conference at Hanley, Staffordshire Potteries, at which was represented an increase of six Elders, twenty-six Priests, ten Teachers, nine deacons, and three hundred and fifty-six members, since last July Conference; and also ordained six Elders, six Priests, four Teachers, and three Deacons. _Sunday, 27_.--Elders Kimball and Woodruff occupied a chapel belonging to the Independents in London. Elder Woodruff preached. _Monday, 28_.--There are ninety-five Saints in Edinburgh, Scotland, raised up by Elder Orson Pratt. Elder George D. Watt is now laboring in that place. _Wednesday, 30_.--Elder Brigham Young writes from Liverpool: _Brigham Young's Letter to the Prophet Reporting Labors in England_. Beloved Brother:--I write to inform you of a few particulars of my journey to London. I left Manchester November 25th, in company with Elder Kimball; we visited the following places, viz., Macclesfield, Burslem, Hanley, Lane End, West Bromwich, and Birmingham. We traveled by coach and railway, and arrived in London on Monday 30th: found Elder Woodruff in good health. He had baptized three or four persons the day before we arrived. I stayed in London till the 11th December, when I left for Herefordshire. Brothers Woodruff and Williams came with me to the railway station. Elder Kimball stayed in London. The prospect for the spread of the Gospel brightened up while we were there. Our feelings were very clear and decisive that Elder Kimball had better stay with Elder Woodruff. I was much interested while there with my brethren. I pray the Lord to roll on His work in that great city. I feel much for the people in that place! yea my feelings are exquisite, for why, God knows; but I believe it is for the glory of God, and the good of souls. May His name be glorified. I arrived in Cheltenham the same day I left London--only about seven and a half hours going one hundred and one miles, thirty-eight of it by coach. I stayed over the Sabbath there; preached twice to a very attentive congregation. In the afternoon the house was full to {252} overflowing. Elder Henry Glover is preaching in this place, and in the region around with much success. I think he is a humble, good man, and will do much good. I attended the Gadfield Elm conference. The minutes of the Garway conference were read, which had been held on the 8th. After this I visited the brethren till the Stanley Hill conference, which was held on the 21st. The church in Garway numbers ninety-five members, one Elder, seven Priests, three Teachers and one Deacon. At Gadfield Elm conference there were seventeen branches represented, three hundred and twenty-seven members, thirteen Elders, thirty-one Priests, nine Teachers. The Stanley Hill conference contains twenty-five branches, which represented eight hundred and thirty-nine members, seventeen Elders, fifty-seven Priests, sixteen Teachers and one Deacon. Including officers there are in these three conferences twelve hundred and sixty-one members, thirty-one Elders, ninety-five Priests, twenty-eight Teachers and two Deacons; making two hundred and fifty-five added since the October conference. I attended the conference in the Staffordshire Potteries on the 25th; we had a good meeting; but I have not the minutes before me, so I cannot give a particular statement of the church there, yet I can say they are prospering. In my travels and at the conferences, there were some baptized and many ordained. We can say truly, that the Lord is doing a great work in the land. The Gospel is preached to the poor, and signs follow them that believe. I arrived in Liverpool last evening and expect to tarry here till the Book of Mormon is completed. I am as ever, your brother in the Kingdom of Patience, Brigham Young. About this time, immense quantities of rain fell which produced a flood in the east and south of France, doing immense damage, carrying with it buildings, bridges and everything in its way. Earthquakes have been felt in divers places the past year; and fearful sights and bloody signs have been witnessed in the heavens, fulfilling the words of the ancient Prophets concerning the last days. I copy the following from a printed sheet: Signs in the Sky. A most wonderful phenomenon was observed last week by the inhabitants of Hull and the neighborhood. A perfectly blood red flag was seen flying in the heavens, which illuminated the horizon for many miles around. At intervals it changed its form, assuming that of a {253} cross, sword and many other shapes. At one o'clock on Friday morning, the town was nearly as light as noon-day; the inhabitant were parading the streets; fear and dismay pictured in their countenances. This wonder continued until near three o'clock, when it gradually went to the westward, illuminating the Humber as it seemed to sink in her waters. Then for a few seconds all became total darkness, when from the northwest by north, arose the most beautiful light, which shot away towards the western hemisphere, leaving in its train the most beautiful and varigated colors, and which the eye might readily form into armies drawn up in the order of battle, charging and retreating alternately, and then again all was wrapped in the sable curtain of night. It appears that many signs were seen on the same night in different parts of the kingdom. [Sidenote: List of Books.] The following is a list of books, pamphlets, and letters published for and against the Latter-day Saints during the past year, so far as such have come under my observation: Fourteen numbers of the _Times and Seasons_ have been issued from the office in Nauvoo, containing two hundred and twenty-four pages, edited by Ebenezer Robinson and Don Carlos Smith, three numbers having been issued during 1839. Eight numbers of the _Millennial Star_ have been published at 149 Oldham Road, Manchester, England, containing two hundred and sixteen pages, edited by Elder Parley P. Pratt. A selection of hymns was published about the first of July, in England, by Brigham Young, John Taylor, and Parley P. Pratt, for the use of the Saints in Europe. The Rev. Robert Hays, Wesleyan minister, Douglas, Isle of Man, published three addresses in pamphlet form, against the Latter-day Saints, which were replied to in the following order: "An Answer to Some False Statements and Misrepresentations," published by the Rev. Robert Hays, Wesleyan minister, in an address to his society in Douglas, and its vicinity on the subject of Mormonism, by John Taylor, October 7th, 1840. {254} "Calumny Refuted, and the Truth Defended," being a reply to the second address of the Rev. Robert Hays, by John Taylor, Douglas, October 29, 1840. "Truth Defended and Methodism Weighed in the Balances and Found Wanting," being a reply to the third address of the Rev. Robert Hays against the Latter-day Saints and also an "Exposure of the Principles of Methodism," by John Taylor, Liverpool, December 7, 1840. "The Latter-day Saints and the Book of Mormon;" being a few words of warning against the Latter-day Saints, from a minister to his flock. W. J. Morrish, Ledbury, Herefordshire, September. A second warning by the same W. J. Morrish, October 15th. "A Few More Facts Relating to the Self-styled "Latter-day Saints," by John Simmons, Church of England minister, Dymock, Herefordshire, September 14th." Several letters written by Mr. Curran, and published in the _Manx Liberal_, Isle of Man, in October, were replied to by John Taylor. "Mormonism Weighed in the Balances of the Sanctuary and Found Wanting;" the substance of four lectures by Samuel Haining, published in Douglas, Isle of Man; a tract of sixty-six pages. Interesting account of several remarkable visions, and of the late discovery of ancient American Records giving an account of the commencement of the work of the Lord in this generation, by Elder Orson Pratt, Edinburgh, September. The Word of the Lord to the Citizens of London, of every sect and denomination; and to every individual into whose hands it may fall; showing forth the plan of salvation as laid down in the New Testament; namely, faith in our Lord Jesus Christ--Repentance--Baptism for the remission of sins--and the Gift of the Holy Ghost, by the laying on of hands, presented by Heber C. Kimball {255} and Wilford Woodruff, Elders of the Church of Jesus Christ of Latter-day Saints. An exposure of the errors and fallacies of the self-named "Latter-day Saints." By William Hewitt, of Lane End, Staffordshire, Potteries. An answer to Mr. William Hewitt's tract against the Latter-day Saints. By Elder Parley P. Pratt. Plain Facts; showing the falsehood and folly of the Rev. C. Bush (the Church of England minister, of the parish of Peover, Cheshire); being a reply to his tract against the Latter-day Saints by Parley P. Pratt. A few remarks by way of reply to an anonymous scribbler, calling himself "a Philanthropist," disabusing the Church of Jesus Christ of Latter-day Saints, of the slanders and falsehoods which he has attempted to fasten upon it. By Samuel Bennett, Philadelphia. Mormonism unmasked, and Mr. Bennett's reply answered and refuted. By a Philanthropist of Chester county. Published in Philadelphia. An Appeal to the American People; being an account of the persecutions of the Church of Jesus Christ of Latter-day Saints, and the barbarities inflicted on them by the inhabitants of the State of Missouri, sixty closely printed pages second edition revised by authority of said Church, Joseph Smith, Jun., Sidney Rigdon, Hyrum Smith, Presidency. A Reply to Mr. Thomas Taylor's Pamphlet, entitled "Complete Failure," etc., and also to Mr. Richard Livesey's tract, "Mormonism Exposed" by Parley P. Pratt. The editor of the _London Dispatch_, published an article on November 8th, against the Latter-day Saints, containing some of the false statements of Captain D. L. St. Clair, in his tract against them, which was replied to by Elder Parley P. Pratt, in the November number of the _Millennial Star_. "The Millennium, and other Poems:" to which is annexed, "A Treatise on the Regeneration and Eternal {256} Duration of Matter," by Parley P. Pratt, New York. _January 1, 1841_.--Elders Brigham Young, Parley P. Pratt, and John Taylor attended a conference in Liverpool. Elders Heber C. Kimball, and Wilford Woodruff are in London. Elder Orson Pratt in Edinburgh. Elder George A. Smith in Burslem. Elder Willard Richards in Preston. Elders Orson Hyde and J. E. Page are _en route_ for Jerusalem. Elder William Smith, at Plymouth, Hancock county, Illinois. The _Millennial Star_ [No. 9, Vol. I] contains the following communication, which I have read several times. It is one of the sweetest pieces that has been written in these last days. I therefore insert it entire. _Election and Reprobation--by Brigham Young and Willard Richards_. Do you believe in election and reprobation? To prevent the necessity of repeating a thousand times what may be said at once, we purpose to answer this oft-asked question in writing, so that the Saints may learn doctrine, and all who will may understand that such election and reprobation as is taught in the Old and New Testaments, and other revelations from God, we fully believe, in connection with every other principle of righteousness; and we ask this favor of all into whose hands our answer may come, that they will not condemn until they have read it through, in the spirit of meekness and prayer. The Lord (Jehovah) hath spoken through Isaiah (xiii:1), saying, "Behold my servant whom I uphold--mine elect in whom my soul delighteth;" evidently referring to the Lord Jesus Christ, the Son of God, chosen, or elected by the Father. (I Peter i:20). "Who verily was foreordained before the foundation of the world, but was manifest in these last times for you, who by Him do believe in God to serve Him in the redemption of the world, to be a covenant of the people (Isaiah xlii:6), for a light to the Gentiles, and the glory of His people Israel, having ordained Him to be the judge of the quick until dead (Acts x:42), that through Him forgiveness of sins might be preached (Acts xiii:38), unto all who would be obedient unto His Gospel." (Mark xvi:16, 17). {257} Every High Priest must be ordained (Heb. v:1), and if Christ had not received ordination, He would not have had power to ordain others, as he did when He ordained the Twelve (Mark iii:14), to take part in the ministry which He had received of His Father; also, (John xv:16): "Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit; (Heb. v:4), for no man taketh this honor unto himself, but he that is called of God, as was Aaron (v:5), so also Christ glorified not Himself to be made an High Priest; but He that said unto Him, Thou art my Son, today have I begotten Thee." No being can give that which he does not possess; consequently, no man can confer the Priesthood on another, if he has not himself first received it; and the Priesthood is of such a nature that it is impossible to investigate the principles of election, reprobation, &c., without touching upon the Priesthood also; and although some may say that Christ, as God, needed no ordination, having possessed it eternally, yet Christ says, (Matt. xxviii:18), "All power is _given_ unto me in heaven and in earth;" which could not have been if He was in eternal possession; and in the previously quoted verse we discover that He that said unto Him [_i. e_. His Father] glorified Him to be made an High Priest, or ordained Him to the work of creating the world and all things upon it, (Col. i:16), "For by Him were all things created that are in heaven, and that are in earth," &c., and of redeeming the same from the fall, and to the judging of the quick and dead, for the right of judging rests in the Priesthood, and it is through this medium that the Father hath committed all judgment unto the Son (John v:22), referring to His administration on earth. It was necessary that Christ should receive the Priesthood to qualify Him to minister before His Father, unto the children of men, so as to redeem and save them. Does it seem reasonable that any man should take it upon him to do a part of the same work, or to assist in the same Priesthood, who has not been called by the spirit of prophecy or revelation as was Aaron, and ordained accordingly? And can it be expected that a man will be called by revelation who does not believe in revelation? Or will any man submit to ordination for the fulfillment of a revelation or call, in which he hath no faith? We think not. That we may learn still further that God calls or elects particular men to perform particular works, or on whom to confer special blessings, we read, (Isaiah xlv:4), "For Jacob my servant's sake, and Israel mine elect, I have even called thee [Cyrus] by thy name," to be a deliverer to my people Israel, and help to plant them on my holy mountain, (Isaiah lxv:9, see connection) "for mine elect shall inherit it, and my servants shall dwell there," even on the mountains of Palestine, the {258} land of Canaan which God had before promised to Abraham and his seed; (Gen. xvii:8), and the particular reason why Abraham was chosen or elected to be the father of this blessed nation, is clearly told by the Lord, (Gen. xviii:19), "For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgment; that the Lord may bring upon Abraham that which he hath spoken of him;" and this includes the general principle of election, _i. e_. that God chose, elected, or ordained Jesus Christ, His Son, to be the creator, governor, savior, and judge of the world; and Abraham to be the father of the faithful, on account of His foreknowledge of their obedience to His will and commandments, which agrees with the saying in II Tim. ii:21, "If a man therefore purge himself from these [i. e. iniquities], he shall be a vessel unto honor, sanctified, and meet for the master's use, and prepared unto every good work." Thus it appears that God has chosen or elected certain individuals to certain blessings, or to the performance of certain works; and that we may more fully understand the movements of the Supreme Governor of the universe, in the order of election, we proceed to quote the sacred writers, (Rom. viii:29, 30), "For whom He did foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the firstborn among many brethren. Moreover, whom He did predestinate, them He also called: and whom He called, them He also justified: and whom He justified, them He also glorified." And whom did He foreknow? Those that loved Him, as we find in the 28th verse of the same chapter--"And we know that all things work together for good to them that love God, to them who are the called according to His purpose." And "who are the called according to His purpose?" Those whom He foreknew, for He foreknew that those who loved Him would do His will and work righteousness; and it is vain for men to say they love God, if they do not keep His commandments. Cain found it so when he presented an unrighteous offering, for God said unto him, (Gen. iv:7), "If thou dost well, shalt thou not be accepted?" And yet he was not accepted. "But whoso keepeth his word, in him verily is the love of God perfected; and hereby know we that we are in Him," (I John ii:5), or, that we "are the called according to his purpose." The principles of God's kingdom are perfect and harmonious, and the Scriptures of truth must also agree in all their parts, so that one sentiment thereof shall not destroy another, and when we read that, "whom He did foreknow, He also did predestinate;" and that "known unto God are all His works;" so that it might appear from an abstract {259} view thereof, that God foreknew all, and consequently predestinated all "to be conformed to the image of His Son;" we ought also to read, (Mark xvi:16), "He that believeth not shall be damned;" and (John viii:14), "If ye believe not that I am he, ye shall die in your sins;" also (Matt. xxv:41), "Depart from me, ye cursed, * * * for I was an hungered, and ye gave me no meat," &c. Paul, referring to the Saints, (Rom. 1:7), calls them beloved of God, called to be Saints; and says, (Rom. viii:1), "There is no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit," and goes on to show in his epistle to the Romans, that the law (the law of carnal commandments given to the children of Israel, the covenant people), could not make the comers thereunto perfect (see also Heb. x:1), but was given for a schoolmaster to bring us unto Christ (Gal. iii:24); so that when He had come and offered Himself without spot unto God (Heb. ix:14), the sacrifice of the law should be done away in him, that the honest in heart all might come unto the perfect law of liberty (James i:25); or the Gospel of Christ, walking no longer after the flesh but after the spirit, and be of that number who love God and keep His commandments, that they might be called according to His purpose (Rom. viii:28); and these were the individuals referred to, whom God foreknew; such as Abel, Seth, Enoch, Noah, Melchisedek, Abraham, Lot, Isaac, Jacob, Joseph, Moses, Caleb, Joshua, the harlot Rahab, who wrought righteousness by hiding the servants of God, when their lives were sought by their enemies, Gideon, Barak, Sampson, Jeptha, David, Samuel, and the Prophets; (Heb. xi), "Who through faith, subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, and turned to flight the armies of the aliens." These all died in faith, having kept the commandments of the Most High, having obtained the promise of a glorious inheritance, and are waiting the fulfillment of the promise which they obtained; (Heb. xi:40), "God having provided some better things for us, that they without us should not be made perfect." The Prophet Alma bears a similar testimony to the other Prophets concerning election, in his 9th chapter [Book of Mormon] saying, "This is the manner after which they were ordained: being called and prepared from the foundation of the world, according to the foreknowledge of God, on account of their exceeding faith and good works; in the first place being left to choose good or evil; therefore they have chosen good, and exercising exceeding great faith, are called with a holy calling, yea, with that holy calling which was prepared with, and according to, a {260} preparatory redemption for such; and thus they have been called to this holy calling on account of their faith, while others would reject the Spirit of God on account of the hardness of their hearts and blindness of their minds, while, if it had not been for this, they might have had as great privilege as their brethren. Or in fine, in the first place, they were on the same standing with their brethren; thus, this holy calling being prepared from the foundation of the world for such as would not harden their hearts, being in and through the atonement of the only begotten Son, who was prepared; and thus being called by this holy calling, and ordained unto the high priesthood of the holy order of God, to teach His commandments unto the children of men, that they also might enter into His rest: this high priesthood being after the order of His Son, which order was from the foundation of the world: or, in other words, being without beginning of days or end of years, being prepared from eternity to all eternity, according to his foreknowledge of all things." (Rom. ix:11, 12), "For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of Him that calleth; it was said unto her, The elder shall serve the younger." As we have before shown why God chose Abraham to be the father of the faithful, viz., because He knew Abraham would command his children and his household after him; so now we see, by this, why the purposes of God, according to election, should stand, and that for His oath's sake." (Gen. xxii:16, 17, 18), "By myself have I sworn, saith the Lord, for because thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies, and in thy seed shall all the nations of the earth be blessed because thou hast obeyed my voice." Here the Lord Jesus, coming through the seed of Abraham, is again referred to, through whose sufferings and death, or in whom all the nations of the earth were to be blessed, or made alive, as they had died in Adam. (1 Cor. xv:22). In this, election is made manifest, for God elected or chose the children of Israel to be His peculiar people, and to them belong the covenants and promises, and the blessings received by the Gentiles come through the covenants to Abraham and his seed; for through the unbelief of the Jews (Rom. xi: 17) they were broken off, and the Gentiles were grafted in; but they stand by faith (Rom. xi: 20), and not by the oath of election; therefore it becometh them to fear lest they cease quickly to bear fruit and be broken off (verse 21) that the Jews may be grafted in again; for they shall be grafted in again (verse 23), if they abide not in unbelief. {261} The Gentiles became partakers of the blessings of election and promises, through faith and obedience, as Peter says, writing to the strangers scattered abroad (1 Peter, 1st chap.), who were the Gentiles, the "elect according to the foreknowledge of God the Father, through sanctification of the spirit unto obedience;" (1 Peter, ii: 9) for "ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of Him who hath called you out of darkness into His marvelous light, (verse 10) which in time past were not a people, but now are the people of God: which had not obtained mercy, but now have obtained mercy." Why were they a peculiar people? Because God had chosen that generation of Gentiles, and conferred on them the blessings which descended through the Priesthood, and the covenants unto the house of Israel, or grafted them into the good olive tree (Rom. xi: 17); and thus the house of Israel became the ministers of salvation to the Gentiles; and this is what the house of Israel was elected unto, not only their own salvation, but through them salvation unto all others; (John iv: 22) "For salvation is of the Jews," (Rom. xi: 11) and "through their fall salvation is come unto the Gentiles." Among the promised seed we find Jesus Christ neither last nor least, but the Great High Priest and head of all, who was chosen to lay down His life for the redemption of the world, for without the shedding of blood there could be no remission of sins (Heb. ix: 22). (Deut. vii: 6, 7, 8, 9,) Moses bears a similar testimony with Peter and Paul to the principles of election--"For thou art an holy people unto the Lord thy God: the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth. The Lord did not set His love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people: but because the Lord loved you, and because He would keep the oath which He had sworn unto your fathers, hath the Lord brought you out with a mighty hand, and redeemed you out of the house of bondmen, from the hand of Pharaoh, king of Egypt. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep his commandments to a thousand generations;" which proves the long continuance of the blessings of this highly favored people. And the Lord said unto her, (Rebecca, Gen. xxv: 23) "The elder shall serve the younger." And why? Because that Isaac, the father of Esau and Jacob, the husband of Rebecca, and the son of promise to Abraham, was the heir; and as Esau was the elder son of his father Isaac, he had a legal claim to the heirship; but through unbelief, {262} hardness of heart, and hunger, he sold his birthright to his younger brother Jacob (Gen. xxv: 33); and God knowing beforehand that he would do this of his own free will and choice, or acting upon that agency which God has delegated to all men, said to his mother, "The elder shall serve the younger;" for as the elder son Esau, has sold his birthright, and by that means lost all claim to the blessings promised to Abraham; those blessings and promises must have failed, if they had not descended with the purchased birthright unto the younger son, Jacob, for there was no other heir in Abraham's family; and if those blessings had failed, the purposes of God according to election must have failed in relation to the posterity of Israel, and the oath of Jehovah would have been broken, which could not be though heaven and earth were to pass away. (Rom. ix: 13) "As it is written, Jacob have I loved, but Esau have I hated." Where is it written? (Mal. i: 1, 2). When was it written? About 397 years before Christ, (according to the computation of time in Scripture margin), and Esau and Jacob were born about 1,773 years before Christ, (according to the computation of time in Scripture margin), so Esau and Jacob lived about 1,376 years before the Lord spoke by Malachi, saying, "Jacob have I loved, but Esau have I hated," as quoted by Paul. This text is often brought forward to prove that God loved Jacob and hated Esau before they were born, or before they had done good or evil; but if God did love one and hate the other before they had done good or evil, He has not seen fit to tell us of it, either in the Old or New Testament, or any other revelation: but this only we learn that 1,376 years after Esau and Jacob were born, God said by Malachi--"Jacob have I loved, and Esau have I hated;" and surely that was time sufficient to prove their works, and ascertain whether they were worthy to be loved or hated. And why did He love the one and hate the other? For the same reason that He accepted the offering of Abel and rejected Cain's offering. Because Jacob's works had been righteous, and Esau's wicked, and where is there a righteous father who would not do the same thing? Who would not love an affectionate and obedient son more than one who was disobedient, and sought to injure Him and overthrow the order of His house? (Objection). But God seeth not as man seeth, and He is no respecter of persons. (Acts x: 34). True, but what saith the next verse, "He that feareth God and worketh righteousness is accepted of Him;" but it does not say that he that worketh wickedness is accepted, and this is a proof that God has respect to the actions of persons; and if He did not, why should He commend obedience to His law? For if he had no respect to the actions of men, He would be just as well pleased with a wicked man for breaking His law as a righteous man for keeping it; and if Cain had done well, he would have been accepted as well as Abel (Gen. iv: 7), and Esau as well as Jacob, which {263} proves that God does not respect persons, only in relation to their acts, (see Matt. xxv: 34 to the end) "Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungered, and ye gave me meat," &c.; and because that God blessed Abel and Jacob, this would not have hindered His blessing Cain and Esau, if their works had been righteous like unto their brethren; so God's choosing one nation to blessing does not doom another to cursing or make them reprobate, according to the reprobation of God, as some suppose; "But by resisting the truth they became reprobate concerning the faith" (II Tim. iii: 8); and are "abominable, and disobedient, and unto every good work reprobate" (Titus i: 16); consequently, are not fit subjects for the blessings of election. Rom. ix: 15, "For He saith to Moses, I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion." (See Exod. xxx: 13 to the 19) "My presence shall go with thee, and I will give thee rest, * * * for thou hast found grace in my sight, and I know thee by name, and I will make all my goodness to pass before thee, * * * and I will proclaim the name of the Lord before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy." (Rom. ix: 16) "So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;" having His eye at the same time directed towards His covenant people in Egyptian bondage. For the Scripture saith unto Pharoah (Exod. ix: 16, 17), "And in very deed for this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth. As yet exaltest thou thyself, against my people, that thou wilt not let them go?" God has promised to bring the house of Israel up out of the land of Egypt at his own appointed time; and with a mighty hand and an outstretched arm, and great terribleness (Deut. xxvi, 8.) He chose to do this thing that His power might be known and his name declared throughout all the earth, so that all nations might have the God of heaven in remembrance, and reverence his holy name; and to accomplish this it was needful that He should meet with opposition to give Him an opportunity to manifest His power; therefore He raised up a man, even Pharaoh, who, He foreknew, would harden his heart against God of his own free will and choice, and would withstand the Almighty in His attempt to deliver His chosen people, and that to the utmost of his ability; and he proved himself worthy of the choice, for he left no means unimproved which his wicked heart could devise to vex the sons of Abraham, and defeat the purposes of the Most High, which gave the God of Abraham an opportunity to magnify his name in the ears {264} of the nations, and in sight of this wicked king, by many mighty signs and wonders, sometimes even to the convincing of the wicked king of his wickedness, and of the power of God, (Exod. viii: 28, etc.) and yet he would continue to rebel and hold the Israelites in bondage; and this is what it meant by God's hardening Pharaoh's heart. He manifested Himself in so many glorious and mighty ways, that Pharaoh could not resist the truth without becoming harder; so that at last, in his madness, to stay the people of God, he rushed his hosts into the Red Sea and they were covered with the floods. Had not the power of God been exerted in a remarkable manner, it would seem as though the house of Israel must have become extinct, for Pharaoh commanded the midwives to destroy the sons of the Israelitish women as soon as they were born (Exod. i: 15, 16), and called them to account for saving the men children alive (verse 18), and charged all his people saying, "Every son that is born, ye shall cast into the river" (verse 22), and yet God would have mercy on whom He would have mercy (Rom. ix: 18); for he would have mercy on the goodly child, Moses, when he was hid and laid in the flags (Exod. xi: 3) by his mother to save him from Pharaoh's cruel order, and caused that he should be preserved as a Prophet and deliverer to lead His people up to their own country; and whom He would He hardened, for He hardened Pharaoh by passing before him in mighty power and withdrawing His Spirit, and leaving him to his own inclination, for he had set task-masters over the Israelites to afflict them with their burdens, and caused them to build treasure cities for Pharaoh, and made them to serve with rigor; and made their lives bitter with hard bondage, in mortar and brick and all manner of service in the field (Exod. 1st chap.); besides destroying the men children, thus proving to the God of heaven and all men that he had hardened his own hard heart, until he became a vessel of wrath fitted for destruction (Rom, ix: 22); all this long before God said unto Moses, "I will harden his (Pharaoh's) heart" (Exod. iv: 21). Are men, then, to be saved by works? Nay, verily, "By grace are ye saved through faith, and that not of yourselves, it is the gift of God" (Eph. ii: 8); "Not of works, lest any man should boast" (v. 9); "Not by works of righteousness which we have done, but according to His mercy He saved us" (Titus iii: 5): and yet faith without works is dead, being alone (James ii: 17). Was not Abraham, our father, justified by works (v. 21)? Shall we then be saved by faith? Nay, neither by faith nor works, but by works is faith made perfect (v. 22); but "by grace are ye saved" (Eph. ii: 8); "And if by grace, then it is no more of works, otherwise grace is no more grace; and if it be of works, then it is no more grace; otherwise works is no works" (Rom. xi: 6); "Ye {265} see then how that a man is justified by works, and not by faith only" (James ii: 24). Rom. x: 3,4, "For they (Israel) being ignorant of God's righteousness and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; for Christ is the end of the law for righteousness to every one that believeth." Thus the righteousness of God is made manifest in the plan of salvation by His crucified son; for there is none other name under heaven given among men whereby we must be saved, but the name of Jesus Christ of Nazareth (Acts iv: 10, 12); but of this the Jews were ignorant, although they themselves crucified Him; and they have been going about wandering among all the nations of the earth ever since, for the space of eighteen hundred years, trying to establish their own righteousness, which is of the law of Moses, which law can never make the comers thereto perfect (Heb. x: i.); yet notwithstanding their darkness and long dispersion, there is a remnant, according to the election of grace (Rom. xi: 5); whom God will gather from among all people whither they are scattered and will be sanctified in them in the sight of the heathen; then shall they dwell in their land which God gave to His servant Jacob, and they shall dwell safely therein, and shall build houses and plant vineyards; "Yea, they shall dwell with confidence when I have executed judgments upon all those that despise them round about; and they shall know that I am the Lord their God" (Ezek. xxviii: 25, 26; Is. xi: 11 to 16); and when this gathering shall be completed, "It shall no more be said, The Lord liveth, that brought up the children of Israel out of the land of Egypt, but the Lord liveth that brought up the children of Israel from the land of the north, and from all the lands whither he had driven them: and I will bring them again into their land that I gave unto their fathers" (Jer. xvi: 14 to the end). Rom. xi: 7. "What then? Israel hath not obtained that which he seeketh for; but the election hath obtained it." And why have they not obtained it? Because they sought it not by faith, but as it were by the works of the law, for they stumbled at the stumbling stone; as it is written, "Behold, I lay in Zion a stumbling stone and rock of offense" (Rom. ix: 32, 33); "to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble" (Isaiah viii: 14, 15); but "have they stumbled that they should fall? God forbid; but rather through their fall, salvation is come unto the Gentiles" (Rom. xi: 11). "And Jerusalem shall be trodden down by the Gentiles, until the times of the Gentiles be fulfilled (Luke xxi: 24); and when the house of Israel shall be restored to their possessions in Canaan, it may truly be said, the election hath {266} obtained it; for the fulfillment of God's oath of election to Abraham as the father of the faithful, and the promises to His children will obtain that for Israel, which he has sought for in vain by the law of Moses." This is the election that we believe in, viz., such as we find in the Prophets and Apostles, and the word of the Lord Himself, and as we have not room to give all the quotations in full, in relation to election in this epistle, we would invite the Saints to examine the Scriptures, in connection with these quoted; and whenever they find election, or any other principle or blessing, given or applied to the house of Israel, let those principles continue with the house of Israel, and not apply that to Esau which belongs to Jacob; or to the churches of modern times which belong to the ancient covenant people; and always ascertain how the Lord, the Apostles and Prophets have applied their words, and ever continue the same application, and knowledge and wisdom will be added unto you; and in the words of the beloved Peter and Paul, we would exhort you to "work out your own salvation with fear and trembling, for it is God which worketh in you both to will and to do of His good pleasure" (Phil. ii: 12, 13); "Giving all diligence to make your calling and election sure" (2 Peter i: 10); for this is that sealing power spoken of in Ephesians (i: 13, 14)--"in whom ye also trusted, after that ye heard the word of truth; the gospel of your salvation, in whom also, after that ye believed ye were sealed with that Holy Spirit of promise, which is the earnest of our inheritance, until the redemption of the purchased possession, until the praise of His glory" (2 Peter i: 11); "For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ." Amen. _Friday, January 8_.--Elder Parley P. Pratt wrote President Sidney Rigdon, from Manchester, England, in part as follows: * * * * * As to the progress of the work of God in this county, it is increasing at every step. It is now prospering in Ireland and in Wales, as well as in Scotland and England. It is spreading into various new places in England. We have several hundred faithful preachers, and the spirit of inquiry seems to be more generally awakened. The clergy of the Church of England, the Methodist priests, the Baptist ministers, and Unitarians, are all in arms, as it were, against the Saints. The country is flooded with pamphlets, tracts, papers, &c., published against us. * * * * * I must now inform you of the {267} fact that we have reaped the first fruits of Campbellism in England, at a place called Nottingham. _A Proclamation of the First Presidency of the Church to the Saints Scattered Abroad, Greeting_: Beloved Brethren:--The relationship which we sustain to the Church of Jesus Christ of Latter-day Saints, renders it necessary that we should make known from time to time, the circumstances, situation, and prospects of the Church, and give such instructions as may be necessary for the well being of the Saints, and for the promotion of those objects calculated to farther their present and everlasting happiness. We have to congratulate the Saints on the progress of the great work of the "last days," for not only has it spread through the length and breadth of this vast continent, but on the continent of Europe, and on the islands of the sea, it is spreading in a manner entirely unprecedented in the annals of time. This appears the more pleasing when we consider, that but a short time has elapsed since we were unmercifully driven from the state of Missouri, after suffering cruelties and persecutions in various and horrid forms. Then our overthrow, to many, seemed inevitable, while the enemies of truth triumphed over us, and by their cruel reproaches endeavored to aggravate our sufferings. But the Lord of Hosts was with us, the God of Jacob was our refuge, and we were delivered from the hands of bloody and deceitful men; and in the state of Illinois we found an asylum, and were kindly welcomed by persons worthy the character of freemen. It would be impossible to enumerate all those who, in our time of deep distress, nobly came forward to our relief, and, like the good Samaritan, poured oil into our wounds, and contributed liberally to our necessities, and the citizens of Quincy _en masse_, and the people of Illinois, generally, seemed to emulate each other in this labor of love. We would, however, make honorable mention of Governor Carlin, Judge Young, General Leech, Judge Ralston, Rev. Mr. Young, Col. Henry, N. Bushnell, John Wood, J. N. Morris, S. M. Bartlett, Samuel Holmes, and J. T. Holmes, Esquires, who will long be remembered, by a grateful community, for their philanthropy to a suffering people, and whose kindness, on that occasion, is indelibly engraved on the tablets of our hearts in golden letters of love. We would likewise make mention of the legislators of this state, who, without respect to parties, without reluctance, freely, openly, boldly, and nobly, have come forth to our assistance, owned us as citizens and friends, and took us by the hand, and extended to us all the blessings {268} of civil, political, and religious liberty, by granting us, under date of December 16, 1840, one of the most liberal charters, with the most plenary powers ever conferred by a legislative assembly on free citizens, "The City of Nauvoo," the "Nauvoo Legion," and the "University of the City of Nauvoo." The first of these charters (that for the "City of Nauvoo") secures to us, in all time to come, irrevocably, all those great blessings of civil liberty which of right appertain to all the free citizens of a great civilized republic; it is all we ever claimed. What a contrast does the proceedings of the legislators of this state present when compared with those of Missouri, whose bigotry, jealousy, and superstition, prevailed to such an extent as to deny us our liberty and our sacred rights. Illinois has set a glorious example to the whole United States, and to the world at large, and has nobly carried out the principles of her Constitution, and the Constitution of these United States, and while she requires of us implicit obedience to the laws, (which we hope ever to see observed) she affords us the protection of law, the security of life, liberty, and the peaceable pursuit of happiness. The name of our city (Nauvoo) is of Hebrew origin, and signifies a beautiful situation, or place, carrying with it, also, the idea of rest; and is truly descriptive of the most delightful location. It is situated on the east bank of the Mississippi river, at the head of the Des Moines Rapids, in Hancock county, bounded on the east by an extensive prairie of surpassing beauty, and on the north, west, and south, by the Mississippi. This place has been objected to by some on account of the sickness which has prevailed in the summer months, but it is the opinion of Doctor Bennett, that Hancock county, and all the eastern and southern portions of the City of Nauvoo, are as healthful as any other portions of the western country, to acclimatized citizens; whilst the northwestern portion of the city has experienced much affliction from fever and ague, which, however, Doctor Bennett thinks can be easily remedied by draining the sloughs on the adjacent islands in the Mississippi. The population of our city is increasing with unparalleled rapidity, numbering more than 3,000 inhabitants. Every facility is afforded, in the city and adjacent country, in Hancock county, for the successful prosecution of the mechanical arts and the pleasing pursuits of agriculture. The waters of the Mississippi can be successfully used for manufacturing purposes to almost an unlimited extent. Having been instrumental, in the hands of our heavenly Father, in laying a foundation for the gathering of Zion, we would say, let all those who appreciate the blessings of the Gospel, and realize the importance of obeying the commandments of heaven, who have been blessed of heaven with the possession of this world's goods, first {269} prepare for the general gathering; let them dispose of their effects as fast as circumstances will possibly admit, without making too great sacrifices, and remove to our city and county; establish and build up manufactures in the city, purchase and cultivate farms in the county. This will secure our permanent inheritance, and prepare the way for the gathering of the poor. This is agreeable to the order of heaven, and the only principle on which the gathering can be effected. Let the rich, then, and all who can assist in establishing this place, make every preparation to come on without delay, and strengthen our hands, and assist in promoting the happiness of the Saints. This cannot be too forcibly impressed on the minds of all, and the Elders are hereby instructed to proclaim this word in all places where the Saints reside, in their public administrations, for this is according to the instructions we have received from the Lord. The Temple of the Lord is in process of erection here, where the Saints will come to worship the God of their fathers, according to the order of His house and the powers of the Holy Priesthood, and will be so constructed as to enable all the functions of the Priesthood to be duly exercised, and where instructions from the Most High will be received, and from this place go forth to distant lands. Let us then concentrate all our powers, under the provisions of our _magna charta_ granted by the Illinois legislature, at the "City of Nauvoo" and surrounding country, and strive to emulate the action of the ancient covenant fathers and patriarchs, in those things which are of such vast importance to this and every succeeding generation. The "Nauvoo Legion" embraces all our military power, and will enable us to perform our military duty by ourselves, and thus afford us the power and privilege of avoiding one of the most fruitful sources of strife, oppression, and collision with the world. It will enable us to show our attachment to the state and nation, as a people, whenever the public service requires our aid, thus proving ourselves obedient to the paramount laws of the land, and ready at all times to sustain and execute them. The "University of the City of Nauvoo" will enable us to teach our children wisdom, to instruct them in all the knowledge and learning, in the arts, sciences, and learned professions. We hope to make this institution one of the great lights of the world, and by and through it to diffuse that kind of knowledge which will be of practicable utility, and for the public good, and also for private and individual happiness. The Regents of the University will take the general supervision of all matters appertaining to education, from common schools up to the highest branches of a most liberal collegiate course. They will establish a regular system of education, and hand over the pupil from teacher to {270} professor, until the regular gradation is consummated and the education finished. This corporation contains all the powers and prerogatives of any other college or university in this state. The charters for the University and Legion are _addenda_ to the city charter, making the whole perfect and complete. Not only has the Lord given us favor in the eyes of the community, who are happy to see us in the enjoyment of all the rights and privileges of freemen, but we are happy to state that several of the principal men in Illinois, who have listened to the doctrines we promulgate, have become obedient to the faith, and are rejoicing in the same; among whom is John C. Bennett, M. D., Quartermaster-General of Illinois. We mention this gentleman first, because, that during our persecutions in Missouri, he became acquainted with the violence we were suffering while in that state, on account of our religion; his sympathy for us was aroused, and his indignation kindled against our persecutors, for the cruelties practiced upon us, and their flagrant violation of both the law and the Constitution. Amidst their heated zeal to put down the truth, he addressed us a letter, tendering to us his assistance in delivering us out of the hands of our enemies, and restoring us again to our privileges, and only required at our hands to point out the way and he would be forthcoming, with all the forces he could raise for the purpose. He has been one of the instruments in effecting or safety and deliverance, from the unjust persecutions and demands of the authorities of Missouri, and also in procuring the city charter. He is a man of enterprise, extensive acquirements, and of independent mind, and is calculated to be a great blessing to our community. Dr. Isaac Galland also, who is one of our benefactors, having under his control a large quantity of land, in the immediate vicinity of our city, and a considerable portion of the city plat, opened both his heart and his hands, and "when we were strangers, took us in," and bade us welcome to share with him in his abundance, leaving his dwelling house, the most splendid edifice in the vicinity, for our accommodation, and partook himself to a small, uncomfortable dwelling. He sold us his large estates on very reasonable terms, and on long credit, so that we might have an opportunity of paying for them without being distressed, and has since taken our lands in Missouri in payment for the whole amount, and has given us a clear and indisputable title for the same. And in addition to the first purchase, we have exchanged lands with him in Missouri to the amount of eighty thousand dollars. He is the honored instrument the Lord used to prepare a home for us, when we were driven from our inheritances, having given him control of vast bodies of land, and prepared his heart to make the use of it the Lord {271} intended he should. Being a man of extensive information, great talents, and high literary fame, he devoted all his powers and influence to give us a standing. After having thus exerted himself for our salvation and comfort, and formed an intimate acquaintance with many of our people, his mind became wrought up to the greatest feelings, being convinced that our persecutions were like those of the ancient Saints, and, after investigating the doctrines we proclaimed, he became convinced of the truth and of the necessity of obedience thereto, and, to the great joy and satisfaction of the Church, he yielded himself to the waters of baptism, and became a partaker with us in our sufferings, "Choosing rather to suffer afflictions with the people of God than enjoy the pleasures of sin for a season." In connection with these, we would mention the names of General James Adams, judge of probate, of Sangamon county; Dr. Green of Shelby county, R. D. Foster, and Sidney Knowlton, of Hancock county; Dr. Knight, of Putnam county, Indiana; many others of respectability and high standing in society, and nearly all the old settlers in our immediate neighborhood. We make mention of this that the Saints may be encouraged, and also that they may see that the persecutions we suffered in Missouri were but the prelude to a far more glorious display of the power of truth, and of the religion we have espoused. From the kind, uniform, and consistent course pursued by the citizens of Illinois, and the great success which has attended us while here, the natural advantages of this place for every purpose we require, and the necessity of the gathering of the Saints of the Most High, we would say--let the brethren who love the prosperity of Zion, who are anxious that her stakes should be strengthened and her cords lengthened, and who prefer her prosperity to their chief joy, come and cast in their lots with us, and cheerfully engage in a work so glorious and sublime, and say with Nehemiah, "We, His servants, will arise and build." It probably would hardly be necessary to enforce this important subject on the attention of the Saints, as its necessity is obvious, and is a subject of paramount importance; but as watchmen to the house of Israel--as shepherds over the flock which is now scattered over a vast extent of country, and the anxiety we feel for their prosperity and everlasting welfare, and for the carrying out the great and glorious purposes of our God, to which we have been called, we feel to urge its necessity, and say--Let the Saints come here; this is the word of the Lord, and in accordance with the great work of the last days. It is true, the idea of a general gathering has heretofore been associated with the most cruel and oppressing scenes, owing to our unrelenting persecutions at the hands of wicked and unjust men; but we hope that {272} those days of darkness and gloom have gone by, and, from the liberal policy of our state government, we may expect a scene of peace and prosperity we have never before witnessed since the rise of our Church, and the happiness and prosperity which now await us, is, in all human probability, incalculably great. By a concentration of action, and a unity of effort, we can only accomplish the great work of the last days which we could not do in our remote and scattered condition, while our interests, both temporal and spiritual, will be greatly enhanced, and the blessings of heaven must flow unto us in an uninterrupted stream; of this, we think there can be no question. The greatest temporal and spiritual blessings which always flow from faithfulness and concerted effort, never attended individual exertion or enterprise. The history of all past ages abundantly attests this fact. In addition to all temporal blessings, there is no other way for the Saints to be saved in these last days, [than by the gathering] as the concurrent testimony of all the holy Prophets clearly proves, for it is written--"They shall come from the east, and be gathered from the west; the north shall give up, and the south shall keep not back." "The sons of God shall be gathered from far, and His daughters from the ends of the earth." It is also the concurrent testimony of all the Prophets, that this gathering together of all the Saints, must take place before the Lord comes to "take vengeance upon the ungodly," and "to be glorified and admired by all those who obey the Gospel." The fiftieth Psalm, from the first to the fifth verse inclusive, describes the glory and majesty of that event. "The mighty God, and even the Lord hath spoken, and called the earth from the rising of the sun unto the going down thereof. Out of Zion, the perfection of beauty, God hath shined. Our God shall come, and shall not keep silence; a fire shall devour before Him, and it shall be very tempestuous round about Him. He shall call to the heavens from above, and to the earth (that He may judge the people). Gather my Saints together unto me; those that have made covenant with me by sacrifice." We might offer many other quotations from the Scriptures, but believing them to be familiar to the Saints, we forbear. We would wish the Saints to understand that, when they come here, they must not expect perfection, or that all will be harmony, peace, and love; if they indulge these ideas, they will undoubtedly be deceived, for here there are persons, not only from different states, but from different nations, who, although they feel a great attachment to the cause of truth, have their prejudices of education, and, consequently, it requires some time before these things can be overcome. Again, there {273} are many that creep in unawares, and endeavor to sow discord, strife, and animosity in our midst, and by so doing, bring evil upon the Saints. These things we have to bear with, and these things will prevail either to a greater or less extent until "the floor be thoroughly purged," and "the chaff be burnt up." Therefore, let those who come up to this place be determined to keep the commandments of God, and not be discouraged by those things we have enumerated, and then they will be prospered--the intelligence of heaven will be communicated to them, and they will, eventually, see eye to eye, and rejoice in the full fruition of that glory which is reserved for the righteous. In order to erect the Temple of the Lord, great exertions will be required on the part of the Saints, so that they may build a house which shall be accepted by the Almighty, and in which His power and glory shall be manifested. Therefore let those who can freely make a sacrifice of their time, their talents, and their property, for the prosperity of the kingdom, and for the love they have to the cause of truth, bid adieu to their homes and pleasant places of abode, and unite with us in the great work of the last days, and share in the tribulation, that they may ultimately share in the glory and triumph. We wish it likewise to be distinctly understood, that we claim no privilege but what we feel cheerfully disposed to share with our fellow citizens of every denomination, and every sentiment of religion; and therefore say, that so far from being restricted to our own faith, let all those who desire to locate themselves in this place, or the vicinity, come, and we will hail them as citizens and friends, and shall feel it not only a duty, but a privilege, to reciprocate the kindness we have received from the benevolent and kind-hearted citizens of the state of Illinois. Joseph Smith, Sidney Rigdon, Hyrum Smith, Presidents of the Church. Nauvoo, January 15th, 1841. Footnotes: 1. For the nature of the charges see ch. xiii. {274} CHAPTER XV. Reconstruction of Church Affairs at Nauvoo--Revelation--Municipal Organization of Nauvoo--Installation of Civic and Military Officers. _Friday, January 15, 1841_.--I published the following in the _Times and Seasons_-- _Reproof of John E. Page and Orson Hyde_. Elders Orson Hyde and John E. Page are informed that the Lord is not well pleased with them, in consequence of delaying their mission, (John E. Page in particular) and they are requested, by the First Presidency, to hasten their journey towards their destination. _Sunday, 17_.--Elder Brigham Young preached twice in the Music Hall, Liverpool. _Monday, 18_.--Elders Brigham Young and Willard Richards commenced reading the Book of Mormon, and writing an index to the English edition. _Tuesday, 19_.--Elder Amos Fielding has baptized twenty-nine at Newcastle-upon-Tyne, England. I received the following revelation: [1] _Revelation Given to Joseph Smith at Nauvoo, January 19th, 1841_. Verily, thus saith the Lord unto you, my servant Joseph Smith, I am well pleased with your offering and acknowledgments, which you have made, for unto this end have I raised you up, that I might show forth my wisdom through the weak things of the earth. Your prayers are acceptable before me, and in answer to them I say unto you, that you are now called immediately to make a solemn proclamation of my Gospel, and of this Stake which I have planted to be a {275} corner-stone of Zion, which shall be polished with the refinement which is after the similitude of a palace. This proclamation shall be made to all the kings of the world, to the four corners thereof; to the honorable President elect, and the high-minded Governors of the nation in which you live, and to all the nations of the earth, scattered abroad. Let it be written in the spirit of meekness and by the power of the Holy Ghost, which shall be in you at the time of the writing of the same; For it shall be given you by the Holy Ghost to know my will concerning those kings and authorities, even what shall befall them in a time to come. For, behold! I am about to call upon them to give heed to the light and glory of Zion, for the set time has come to favor her. Call ye, therefore, upon them with loud proclamation, and with your testimony, fearing them not, for they are as grass, and all their glory as the flower thereof which soon falleth, that they may be left also without excuse, And that I may visit them in the day of visitation, when I shall unveil the face of my covering, to appoint the portion of the oppressor among hypocrites, where there is gnashing of teeth, if they reject my servants and my testimony which I have revealed unto them. And again, I will visit and soften their hearts, many of them for your good, that ye may find grace in their eyes, that they may come to the light of truth, and the Gentiles to the exaltation or lifting up of Zion. For the day of my visitation cometh speedily, in an hour when ye think not of, and where shall be the safety of my people, and refuge for those who shall be left of them? Awake, O kings of the earth! Come ye, O, come ye, with your gold and your silver, to the help of my people, to the house of the daughters of Zion. And again, verily I say unto you, let my servant Robert B. Thompson help you to write this proclamation, for I am well pleased with him, and that he should be with you; Let him, therefore, hearken to your counsel, and I will bless him with a multiplicity of blessings; let him be faithful and true in all things from henceforth, and he shall be great in mine eyes; But let him remember that his stewardship will I require at his hands. And again, verily I say unto you, blessed is my servant Hyrum Smith, for I, the Lord, love him because of the integrity of his heart, and because he loveth that which is right before me, saith the Lord. Again, let my servant John C. Bennett, help you in your labor in sending my word to the kings and people of the earth, and stand by {276} you, even you my servant Joseph Smith, in the hour of affliction, and his reward shall not fail, if he receive counsel; And for his love he shall be great, for he shall be mine if he do this, saith the Lord. I have seen the work which he hath done, which I accept, if he continue, and will crown him with blessings and great glory. And again, I say unto you, that it is my will that my servant Lyman Wight should continue in preaching for Zion, in the spirit of meekness confessing me before the world, and I will bear him up as on eagle's wings, and he shall beget glory and honor to himself, and unto my name. That when he shall finish his work, that I may receive him unto myself, even as I did my servant David Patten, who is with me at this time, and also my servant Edward Partridge, and also my aged servant Joseph Smith, Sen., who sitteth with Abraham at his right hand, and blessed and holy is he, for he is mine. And again, verily I say unto you, my servant George Miller is without guile: he may be trusted because of the integrity of his heart; and for the love which he has to my testimony I, the Lord, love him; I therefore say unto you, I seal upon his head the office of a bishopric, like unto my servant Edward Partridge, that he may receive the consecrations of mine house, that he may administer blessing upon the heads of the poor of my people, saith the Lord. Let no man despise my servant George, for he shall honor me. Let my servant George, and my servant Lyman, and my servant John Snider, and others, build a house unto my name, such an one as my servant Joseph shall show unto them; upon the place which he shall show unto them also. And it shall be for a house for boarding, a house that strangers may come from afar to lodge therein; therefore let it be a good house, worthy of all acceptation, that the weary traveler may find health and safety while he shall contemplate the word of the Lord; and the cornerstone I have appointed for Zion. This house shall be a healthy habitation if it be built unto my name, and if the governor which shall be appointed unto it shall not suffer any pollution to come upon it. It shall be holy, or the Lord your God will not dwell therein. And again, verily I say unto you, let all my Saints come from afar; And send ye swift messengers, yea, chosen messengers, and say unto them: Come ye, with all your gold, and your silver, and your precious stones, and with all your antiquities; and with all who have knowledge of antiquities, that will come, may come, and bring the box-tree, and the fir-tree, and the pine-tree, together with all the precious trees of the earth; {277} And with iron, with copper, and with brass, and with zinc, and with all your precious things of the earth, and build a house to my name for the Most High to dwell therein; For there is not a place found on earth that He may come and restore again that which was lost unto you, or which He hath taken away, even the fullness of the Priesthood; For a baptismal font there is not upon the earth, that they, my Saints, may be baptized for those who are dead; For this ordinance belongeth to my house, and cannot be acceptable to me, only in the days of your poverty, wherein ye are not able to build a house unto me. But I command you, all ye my Saints, to build a house unto me; and I grant unto you a sufficient time to build a house unto me, and during this time your baptisms shall be acceptable unto me. But behold, at the end of this appointment, your baptisms for your dead shall not be acceptable unto me; and if you do not these things at the end of the appointment, ye shall be rejected as a church, with your dead, saith the Lord your God. For verily I say unto you, that after you have had sufficient time to build a house to me, wherein the ordinance of baptizing for the dead belongeth, and for which the same was instituted from before the foundation of the world, your baptisms for your dead cannot be acceptable unto me. For therein are the keys of the holy Priesthood, ordained that you may receive honor and glory. And after this time, your baptisms for the dead, by those who are scattered abroad, are not acceptable unto me, saith the Lord; For it is ordained that in Zion, and in her stakes, and in Jerusalem, those places which I have appointed for refuge, shall be the places for your baptisms for your dead. And again, verily I say unto you, how shall your washings be acceptable unto me, except ye perform them in a house which you have built to my name? For, for this cause I commanded Moses that he should build a tabernacle, that they should bear it with them in the wilderness, and to build a house in the land of promise, that those ordinances might be revealed which had been hid from before the world was; Therefore, verily I say unto you, that your anointings, and your washings, and your baptisms for the dead, and your solemn assemblies, and your memorials for your sacrifices, by the sons of Levi, and for your oracles in your most holy places, wherein you receive conversations, and your statutes and judgments, for the beginning of the revelations and foundation of Zion, and for the glory, honor, and endowment of all her municipals, are ordained by the ordinance of my holy house which my people are always commanded to build unto my holy name. {278} And verily I say unto you, let this house be built unto my name, that I may reveal mine ordinances therein, unto my people; For I deign to reveal unto my Church things which have been kept hid from before the foundation of the world, things that pertain to the dispensation of the fullness of times; And I will show unto my servant Joseph all things pertaining to this house, and the Priesthood thereof; and the place whereon it shall be built; And ye shall build it on the place where you have contemplated building it, for that is the spot which I have chosen for you to build it; If ye labor with all your might, I will consecrate that spot that it shall be made holy; And if my people will hearken unto my voice, and unto the voice of my servants whom I have appointed to lead my people, behold, verily I say unto you, they shall not be moved out of their place. But if they will not hearken to my voice, nor unto the voice of these men whom I have appointed, they shall not be blest, because they pollute mine holy grounds, and mine holy ordinances, and charters, and my holy words which I give unto them. And it shall come to pass, that if you build a house unto my name, and do not do the things that I say, I will not perform the oath which I make unto you, neither fulfill the promises which ye expect at my hands, saith the Lord; For instead of blessings, ye, by your own works, bring cursings, wrath, indignation, and judgments upon your own heads, by your follies, and by all your abominations, which you practice before me, saith the Lord. Verily, verily I say unto you, that when I give a commandment to any of the sons of men, to do a work unto my name, and those sons of men go with all their might, and with all they have, to perform that work, and cease not their diligence, and their enemies come upon them, and hinder them from performing that work; behold, it behooveth me to require that work no more at the hands of those sons of men, but to accept of their offerings; And the iniquity and transgression of my holy laws and commandments, I will visit upon the heads of those who hindered my work, unto the third and fourth generation, so long as they repent not, and hate me, saith the Lord God. Therefore for this cause have I accepted the offerings of those whom I commanded to build up a city and a house unto my name, in Jackson county, Missouri, and were hindered by their enemies, saith the Lord your God. And I will answer judgment, wrath, and indignation, wailing, and {279} anguish, and gnashing of teeth upon their heads, unto the third and fourth generation, so long as they repent not and hate me, saith the Lord your God. And this I make an example unto you, for your consolation concerning all those who have been commanded to do a work, and have been hindered by the hands of their enemies, and by oppression, saith the Lord your God; For I am the Lord your God, and will save all those of your brethren who have been pure in heart, and have been slain in the land of Missouri, saith the Lord. And again, verily I say unto you, I command you again to build a house to my name, even in this place that you may prove yourselves unto me that ye are faithful in all things whatsoever I command you, that I may bless you, and crown you with honor, immortality, and eternal life. And now I say unto you, as pertaining to my boarding house which I have commanded you to build for the boarding of strangers, let it be built unto my name, and let my name be named upon it, and let my servant Joseph, and his house have place therein, from generation to generation; For this anointing have I put upon his head, that his blessing shall also be put upon the head of his posterity after him, And as I said unto Abraham concerning the kindreds of the earth, even so I say unto my servant Joseph, in thee and in thy seed, shall the kindred of the earth be blessed. Therefore, let my servant Joseph and his seed after him have place in that house, from generation to generation, for ever and ever, saith the Lord. And let the name of that house be called Nauvoo House, and let it be a delightful habitation for man, and a resting place for the weary traveler, that he may contemplate the glory of Zion, and the glory of this, the corner-stone thereof; That he may receive also the counsel from those whom I have set to be as plants of renown, and as watchmen upon her walls. Behold, verily I say unto you, let my servant George Miller, and my servant Lyman Wight, and my servant John Snider, and my servant Peter Haws, organize themselves, and appoint one of them to be a president over their quorum for the purpose of building that house. And they shall form a constitution whereby they may receive stock for the building of that house. And they shall not receive less than fifty dollars for a share of stock in that house, and they shall be permitted to receive fifteen thousand dollars from any one man for stock in that house; {280} But they shall not be permitted to receive over fifteen thousand dollars stock from any one man; And they shall not be permitted to receive under fifty dollars for a share of stock from any one man in that house; And they shall not be permitted to receive any man as a stockholder in this house, except the same shall pay his stock into their hands at the time he receives stock; And in proportion to the amount of stock he pays into their hands, he shall receive stock in that house; but if he pays nothing into their hands, he shall not receive any stock in that house. And if any pay stock into their hands, it shall be for stock in that house, for himself, and for his generation after him, from generation to generation, so long as he and his heirs shall hold that stock, and do not sell or convey the stock away out of their hands by their own free will and act, if you will do my will, saith the Lord your God. And again, verily I say unto you, if my servant George Miller, and my servant Lyman Wight, and my servant John Snider, and my servant Peter Haws, receive any stock into their hands, in moneys or in properties, wherein they receive the real value of moneys, they shall not appropriate any portion of that stock to any other purpose, only in that house; And if they do appropriate any portion of that stock anywhere else, only in that house, without the consent of the stockholder, and do not repay fourfold for the stock which they appropriate anywhere else, only in that house, they shall be accursed, and shall be moved out of their place, saith the Lord God, for I, the Lord, am God, and cannot be mocked in any of these things. Verily I say unto you, let my servant Joseph pay stock into their hands for the building of that house, as seemeth him good; but my servant Joseph cannot pay over fifteen thousand dollars stock in that house, nor under fifty dollars; neither can any other man, saith the Lord. And there are others also who wish to know my will concerning them, for they have asked it at my hands. Therefore I say unto you concerning my servant Vinson Knight, if he will do my will, let him put stock into that house for himself, and for his generation after him, from generation to generation, And let him lift up his voice long and loud, in the midst of the people, to plead the cause of the poor and the needy, and let him not fail, neither let his heart faint, and I will accept of his offerings, for they shall not be unto me as the offerings of Cain, for he shall be mine, saith the Lord. {281} Let his family rejoice, and turn away their hearts from affliction, for I have chosen him and anointed him, and he shall be honored in the midst of his house, for I will forgive all his sins, saith the Lord. Amen. Verily I say unto you, let my servant Hyrum put stock into that house as seemeth him good, for himself and his generation after him, from generation to generation. Let my servant Isaac Galland put stock into that house, for I, the Lord, love him for the work he hath done, and will forgive all his sins; therefore, let him be remembered for an interest in that house from generation to generation. Let my servant Isaac Galland be appointed among you, and be ordained by my servant William Marks, and be blessed of him, to go with my servant Hyrum, to accomplish the work that my servant Joseph shall point out to them, and they shall be greatly blessed. Let my servant William Marks pay stock into that house, as seemeth him good, for himself and his generation, from generation to generation. Let my servant Henry G. Sherwood pay stock into that house, as seemeth him good, for himself and his seed after him from generation to generation. Let my servant William Law pay stock into that house, for himself and his seed after him, from generation to generation. If he will do my will, let him not take his family unto the eastern lands, even unto Kirtland; nevertheless, I, the Lord, will build up Kirtland, but I, the Lord, have a scourge prepared for the inhabitants thereof. And with my servant Almon Babbitt, there are many things with which I am not pleased; behold, he aspireth to establish his council instead of the council which I have ordained, even the Presidency of my Church, and he setteth up a golden calf for the worship of my people. Let no man go from this place who has come here essaying to keep my commandments. If they live here let them live unto me; and if they die, let them die unto me; for they shall rest from all their labors here, and shall continue their works. Therefore let my servant William put his trust in me, and cease to fear concerning his family, because of the sickness of the land. If ye love me, keep my commandments, and the sickness of the land shall redound to your glory. Let my servant William go and proclaim my everlasting Gospel with a loud voice, and with great joy, as he shall be moved upon by {282} my Spirit, unto the inhabitants of Warsaw, and also unto the inhabitants of Carthage, and also unto the inhabitants of Burlington, and also unto the inhabitants of Madison, and await patiently and diligently for further instructions at my general conference, saith the Lord. If he will do my will, let him from henceforth hearken to the counsel of my servant Joseph, and with his interest support the cause of the poor, and publish the new translation of my holy word unto the inhabitants of the earth; And if he will do this, I will bless him with a multiplicity of blessings, that he shall not be forsaken, nor his seed be found begging bread. And again, verily I say unto you, let my servant William be appointed, ordained, and anointed as a counselor unto my servant Joseph, in the room of my servant Hyrum; that my servant Hyrum may take the office of Priesthood and Patriarch which was appointed unto him by his father, by blessing and also by right. That from henceforth he shall hold the keys of the Patriarchal blessings upon the heads of all my people, That whomsoever he blesses shall be blessed, and whomsoever he curses shall be cursed; that whatsoever he shall bind on earth shall be bound in heaven; and whatsoever he shall loose on earth shall be loosed in heaven; And from this time forth I appoint unto him that he may be a prophet, and a seer and a revelator unto my Church, as well as my servant Joseph. That he may act in concert also with my servant Joseph, and that he shall receive counsel from my servant Joseph, who shall show unto him the keys whereby he may ask and receive, and be crowned with the same blessing, and glory, and honor, and Priesthood, and gifts of the Priesthood, that once were put upon him that was my servant Oliver Cowdery; That my servant Hyrum may bear record of the things which I shall show unto him, that his name may be had in honorable remembrance from generation to generation forever and ever. Let my servant William Law also receive the keys by which he may ask and receive blessings; let him be humble before me, and be without guile, and he shall receive of my Spirit, even the Comforter, which shall manifest unto him the truth of all things, and shall give him in the very hour what he shall say. And these signs shall follow him; he shall heal the sick, he shall cast out devils, and shall be delivered from those who would administer unto him deadly poison; And he shall be led in paths where the poisonous serpent cannot lay {283} hold upon his heel, and he shall mount up in the imagination of his thoughts as upon eagle's wings; And what if I will that he should raise the dead, let him not withhold his voice. Therefore, let my servant William cry aloud and spare not, with joy and rejoicing, and with hosannas to Him that sitteth upon the throne forever and ever, saith the Lord your God. Behold I say unto you, I have a mission in store for my servant William and my servant Hyrum, and for them alone; and let my servant Joseph tarry at home, for he is needed; the remainder I will show unto you hereafter. Even so. Amen. And again, verily I say unto you, if my servant Sidney will serve me and be counselor unto my servant Joseph, let him arise and come up and stand in the office of his calling, and humble himself before me; And if he will offer unto me an acceptable offering, and acknowledgments, and remain with my people, behold, I, the Lord your God, will heal him that he shall be healed; and he shall lift up his voice again on the mountains, and be a spokesman before my face. Let him come and locate his family in the neighborhood in which my servant Joseph resides, And in all his journeyings let him lift up his voice as with the sound of a trump, and warn the inhabitants of the earth to flee the wrath to come; Let him assist my servant Joseph; and also let my servant William Law assist my servant Joseph, in making a solemn proclamation unto the kings of the earth, even as I have before said unto you; If my servant Sidney will do my will, let him not remove his family unto the eastern lands, but let him change their habitation even as I have said. Behold, it is not my will that he shall seek to find safety and refuge out of the city which I have appointed unto you, even the city of Nauvoo. Verily I say unto you, even now, if he will hearken unto my voice, it shall be well with him. Even so. Amen. And again, verily I say unto you, let my servant Amos Davis pay stock into the hands of those whom I have appointed to build a house for boarding, even the Nauvoo House; This let him do if he will have an interest, and let him hearken unto the counsel of my servant Joseph, and labor with his own hands that he may obtain the confidence of men; And when he shall prove himself faithful in all things that shall be entrusted unto his care, yea, even a few things, he shall be made ruler over many; {284} Let him therefore abase himself that he may be exalted. Even so. Amen. And again, verily I say unto you, if my servant Robert D. Foster will obey my voice, let him build a house for my servant Joseph, according to the contract which he has made with him, as the door shall be open to him from time to time. And let him repent of all his folly, and clothe himself with charity, and cease to do evil, and lay aside all his hard speeches, And pay stock also into the hands of the quorum of the Nauvoo House for himself and for his generation after him, from generation to generation, And hearken unto the counsel of my servants Joseph and Hyrum and William Law, and unto the authorities which I have called to lay the foundation of Zion, and it shall be well with him for ever and ever, Even so. Amen. And again, verily I say unto you, let no man pay stock to the quorum of the Nauvoo House, unless he shall be a believer in the Book of Mormon, and the revelations I have given unto you, saith the Lord your God; For that which is more or less than this cometh of evil, and shall be attended with cursings and not blessings, saith the Lord your God. Even so. Amen. And again, verily I say unto you, let the quorum of the Nauvoo House have a just recompense of wages for all their labors which they do in building the Nauvoo House, and let their wages be as shall be agreed among themselves, as pertaining to the price thereof; And let every man who pays stock bear his proportion of their wages, if it must needs be, for their support, saith the Lord; otherwise, their labors shall be accounted unto them for stock in that house. Even so. Amen. Verily I say unto you, I now give unto you the officers belonging to my Priesthood, that ye may hold the keys thereof, even the Priesthood which is after the order of Melchisedek, which is after the order of my Only Begotten Son. First, I give unto you Hyrum Smith, to be a Patriarch unto you, to hold the sealing blessings of my church, even the Holy Spirit of promise, whereby ye are sealed up unto the day of redemption, that ye may not fall, notwithstanding the hour of temptation that may come upon you. I give unto you my servant Joseph, to be a presiding elder over all my church, to be a translator, a revelator, a seer, and prophet. I give unto him for counselors my servant Sidney Rigdon, and my servant William Law, that these may constitute a quorum and First Presidency, to receive the oracles for the whole church. {285} I give unto you my servant Brigham Young, to be a President over Twelve traveling Council; Which Twelve hold the keys to open up the authority of my kingdom upon the four corners of the earth, and after that to send my word to every creature. They are Heber C. Kimball, Parley P. Pratt, Orson Pratt, Orson Hyde, William Smith, John Taylor, John E. Page, Wilford Woodruff, Willard Richards, George A. Smith; David Patten I have taken unto myself; behold, his Priesthood no man taketh from him; but verily I say unto you, another may be appointed unto the same calling. And again, I say unto you, I give unto you a High Council, for the corner stone of Zion; Viz., Samuel Bent, Henry G. Sherwood, George W. Harris, Charles C. Rich, Thomas Grover, Newel Knight, David Dort, Dunbar Wilson; (Seymour Brunson I have taken unto myself, no man taketh his Priesthood, but another may be appointed unto the same Priesthood in his stead; and verily I say unto you, let my servant Aaron Johnson be ordained unto this calling in his stead); David Fullmer, Alpheus Cutler, William Huntington. And again, I give unto you Don C. Smith, to be a president over a quorum of High Priests; Which ordinance is instituted for the purpose of qualifying those who shall be appointed standing presidents or servants over different Stakes scattered abroad, And they may travel also if they choose, but rather be ordained for standing presidents, this is the office of their calling, saith the Lord your God. I give unto him Amasa Lyman, and Noah Packard, for Counselors, that they may preside over the quorum of High Priests of my Church, saith the Lord. And again, I say unto you, I give unto you John A. Hicks, Samuel Williams, and Jesse Baker, which Priesthood is to preside over the quorum of elders, which quorum is instituted for standing ministers, nevertheless they may travel, yet they are ordained to be standing ministers to my Church, saith the Lord. And again, I give unto you, Joseph Young, Josiah Butterfield, Daniel Miles, Henry Harriman, Zera Pulsipher, Levi Hancock, James Foster, to preside over the quorum of seventies, Which quorum is instituted for traveling elders to bear record of my name in all the world, wherever the traveling High Council, my apostles, shall send them to prepare a way before my face. The difference between this quorum and the quorum of elders, is {286} that one is to travel continually, and the other is to preside over the churches from time to time; the one has the responsibility of presiding from time to time, and the other has no responsibility of presiding, saith the Lord your God. And again, I say unto you, I give unto you Vinson Knight, Samuel H. Smith and Shadrach Roundy, if he will receive it, to preside over the bishopric; a knowledge of said bishopric is given unto you in the book of Doctrine and Covenants. And again, I say unto you, Samuel Rolfe and his counselors for priests, and the president of the teachers and his counselors, and also the president of the deacons and his counselors, and also the president of the stake and his counselors; The above offices I have given unto you, and the keys thereof, for helps and for governments, for the work of the ministry, and the perfecting of my Saints; And a commandment I give unto you that you should fill all these offices and approve of those names which I have mentioned, or else disapprove of them at my general conference; And that ye should prepare rooms for all these offices in my house when you build it unto my name, saith the Lord your God. Even so. Amen. _Thursday, 21_.--Elders Brigham Young and Willard Richards completed the index to the Book of Mormon, and it was immediately put in type, which closed the printing of the first English edition. _Sunday, 24_.--Elder Brigham Young preached twice at Liverpool on election and reprobation. [Sidenote: Hyrum Smith Installed as Patriarch.] Hyrum Smith, who received the office of Patriarch in the Church, in place of Joseph Smith, Sen., deceased, has by revelation been appointed a Prophet and Revelator. William Law has by revelation been appointed one of the First Presidency, in place of Hyrum Smith, appointed Patriarch. George Miller has been appointed, by revelation, Bishop in place of Edward Partridge, deceased. _Saturday, 30_.--At a special conference of the Church of Jesus Christ of Latter-day Saints, held at Nauvoo pursuant to public notice, I was unanimously elected sole Trustee-in-Trust for the Church of Jesus Christ of Latter-day Saints. {287} Also Saturday the 30th and Sunday 31st, a Conference was held at Walnut Grove, Knox county, Illinois; Elder William Smith presiding; 113 members, 14 Elders were present; several branches were represented, and several persons baptized. [Sidenote: First Election of Municipal Officers in Nauvoo.] _Monday, 1_.--The first election in Nauvoo, for members of the City Council took place, and the following persons were elected by majorities varying from 330 to 337 votes; to wit, for Mayor, John C. Bennett; Aldermen, William Marks, Samuel H. Smith, Daniel H. Wells, Newel K. Whitney; Councilors, Joseph Smith, Hyrum Smith, Sidney Rigdon, Charles C. Rich, John T. Barnett, Wilson Law, Don Carlos Smith, John P. Greene, Vinson Knight. City Of Nauvoo, Hancock County, Illinois, Feb. 1, A. D. 1841. _To the County Recorder of the County of Hancock_: Dear Sir:--At a meeting of the Church of Jesus Christ of Latter-day Saints, at this place on Saturday, the 30th day of January, A. D. 1841, I was elected sole Trustee for said Church, to hold my office during life (my successors to be the First Presidency of said Church) and vested with plenary powers, as sole Trustee in Trust for the Church of Jesus Christ of Latter-day Saints, to receive, acquire, manage or convey property, real, personal, or mixed, for the sole use and benefit of said Church, agreeably to the provisions of an act entitled, "An Act Concerning Religious Societies," approved February 6, 1835. Joseph Smith, (L. S.) State Of Illinois Hancock Co., ss. This day personally appeared before me, Daniel H. Wells, a justice of the peace, within and for the county of Hancock, County aforesaid, Isaac Galland, Robert B. Thompson, and John C. Bennett, who being duly sworn, depose and say that the foregoing certificate of Joseph Smith is true. Isaac Galland, Robert B. Thompson John C. Bennett. Sworn to and subscribed this third day of February in the year of our Lord one thousand eight hundred and forty-one before me, Daniel H. Wells, Justice of the Peace. {288} The above is recorded in the county records at Carthage, in book No. 1, of Bonds and Mortgages, page 95, No. 87. _Wednesday 3_.--Elder Taylor reports 160 baptized in Liverpool, England; in Ireland about 25; in the Isle of Man, 70; Hawarden, 30. Elder Lorenzo Snow is laboring in London. [Sidenote: Nauvoo City Council Organized.] The City Council of Nauvoo was organized; the opening prayer was offered by myself, after which the Mayor-elect delivered his inaugural address as published in the _Times and Seasons_, page 316, as follows: Inaugural Address. City Of Nauvoo, Illinois, Feb. 3rd, 1841. _Gentlemen of the City Council, Aldermen and Councillors_: Having been elected to the Mayoralty of this city by the unanimous suffrage of all parties and interests, I now enter upon the duties devolving upon me as your Chief Magistrate under a deep sense of the responsibilities of the station. I trust that the confidence reposed in me, by my fellow citizens, has not been misplaced, and for the honor conferred they will accept my warmest sentiments of gratitude. By the munificence and wise legislation of noble, high-minded, and patriotic statesmen, and the grace of God, we have been blessed with one of the most liberal corporate acts ever granted by a legislative assembly. As the presiding officer of the law-making department of the municipal government, it will be expected that I communicate to you, from time to time, by oral or written messages, for your deliberative consideration and action, such matters as may suggest themselves to me in relation to the public weal; and upon this occasion I beg leave to present the following as matters of paramount importance: The 21st section of the addenda to the 13th section of the City Charter, concedes to you plenary power "to tax, restrain, prohibit and suppress, tippling houses, dram shops," etc., etc., and I now recommend, in the strongest possible terms, that you take prompt, strong, and decisive measures to "prohibit and suppress" all such establishments. It is true you have the power "to tax," or license and tolerate, them, and thus add to the city finances; but I consider it much better to raise revenue by an advalorem tax on the property of sober men, than by licensing dram shops, or taxing the signs of the inebriated worshipers at the shrine of Bacchus. The revels of bacchanalians in the {289} houses of blasphemy and noise will always prove a disgrace to a moral people. Public sentiment will do much to suppress the vice of intemperance, and its concomitant evil results; but ample experience has incontrovertibly proven that it cannot do all--the law must be brought to the rescue, and an effective prohibitory ordinance enacted. This cannot be done at a better time than at the present. Let us commence correctly, and the great work of reform, at least so far as our peaceful city is concerned, can be summarily consummated. It would be difficult to calculate the vast amount of evil and crime that would be prevented, and the great good that would accrue to the public at large by fostering the cause of temperance; but suffice it to say that the one would be commensurate to the other. No sales of spirituous liquors whatever, in a less quantity than a quart, except in cases of sickness on the recommendation of a physician or surgeon duly accredited by the Chancellor and Regents of the University, should be tolerated. The liberty of selling the intoxicating cup is a false liberty--it enslaves, degrades, destroys; and wretchedness and want are attendant on every step,--its touch, like that of the poison upas, is death. Liberty to do good should be cheerfully and freely accorded to every man; but liberty to do evil, which is licentiousness, should be peremptorily prohibited. The public good imperiously demands it--and the cause of humanity pleads for help. The protecting aegis of the corporation should be thrown around every moral and religious institution of the day, which is in any way calculated to ennoble, or ameliorate the condition of the human family. The immediate organization of the University, as contemplated in the 24th section of the act incorporating our city, cannot be too forcibly impressed upon you at this time. As all matters in relation to mental culture, and public instruction, from common schools up to the highest branches of a full collegiate course in the arts, sciences, and learned professions, will devolve upon the Chancellor and Regents of the University, they should be speedily elected, and instructed to perfect their plan, and enter upon its execution with as little delay as possible. The wheels of education should never be clogged, or retrograde, but roll progressively from the Alpha to the Omega of a most perfect, liberal, and thorough course of university attainments. The following observations in relation to false education, from Alexander's Messenger, so perfectly accords with my feelings and views on this highly important subject, that I cannot do better than incorporate them in this message. "Among the changes for the worse, which the world has witnessed within the last century, we include that specious, superficial, incomplete way of doing certain things, which were formerly thought to be deserving of care, labor and attention. It would seem that appearance is now considered of more moment than reality. The modern mode of {290} education is an example in point. Children are so instructed as to acquire a smattering of everything, and as a matter of consequence, they know nothing properly. Seminaries and academies deal out their moral and natural philosophy, their geometry, trigonometry, and astronomy, their chemistry, botany, and mineralogy, until the mind of the pupil becomes a chaos; and, like the stomach when it is overloaded with a variety of food, it digests nothing, but converts the superabundant nutriment to poison. This mode of education answers one purpose--it enables people to seem learned; and seemingly, by a great many, is thought all sufficient. Thus we are schooled in quackery, and are early taught to regard showy and superficial attainments as most desirable. Every boarding school Miss is a Plato in petticoats, without an ounce of that genuine knowledge, that true philosophy, which would enable her to be useful in the world, and to escape those perils with which she must necessarily be encompassed. Young people are taught to use a variety of hard terms, which they understand but imperfectly--to repeat lessons which they are unable to apply--to astonish their grandmothers with a display of their parrot-like acquisitions; but their mental energies are clogged and torpified with a variety of learned lumber, most of which is discarded from the brain long before its possessor knows how to use it. This is the quackery of education. "The effects of the erring system are not easily obliterated. The habit of using words without thought, sticks to the unfortunate student through life, and should he ever learn to think, he cannot express his ideas without the most tedious and perplexing verbosity. This is, more or less, the fault of every writer in the nineteenth century. The sense is encumbered with sound. The scribbler appears to imagine that if he puts a sufficient number of words together he has done his part; and, alas! how many books are written on this principle. Thus literature, and even science itself, is overloaded with froth and flummery. Verbalizing has become fashionable and indispensable, and one line from an ancient author will furnish the materials for a modern treatise." Our University should be a "utilitarian" institution--and competent, industrious teachers and professors should be immediately elected for the several departments. "Knowledge is power,"--foster education and we are forever free! Nothing can be done which is more certainly calculated to perpetuate the free institutions of our common country, for which our progenitors "fought and bled, and died," than the general diffusion of useful knowledge amongst the people. Education should always be of a purely practical character, for such, and such alone, is calculated to perfect the happiness and prosperity of our fellow-citizens--ignorance, impudence, and false knowledge, are equally detestible,--shame and confusion follow in their train. As you now {291} possess the power, afford the most ample facilities to the Regents to make their plans complete; and thus enable them to set a glorious example to the world at large. The most liberal policy should attend the organization of the University, and equal honors and privileges should be extended to all classes of the community. In order to carry out the provisions of the 25th section of the act incorporating our city, I would recommend the immediate organization of the Legion. Comprising, as it does, the entire military power of our city, with a provision allowing any citizen of Hancock county to unite by voluntary enrollment, early facilities should be afforded the court martial for perfecting their plans of drill, rules, and regulations. Nothing is more necessary to the preservation of order and the supremacy of the laws, than the perfect organization of our military forces, under a uniform and rigid discipline and approved judicious drill; and to this end I desire to see all the departments and cohorts of the Legion put in immediate requisition. The Legion should be all powerful, panoplied with justice and equity, to consummate the designs of its projectors--at all times ready, as minute men, to serve the state in such way and manner as may, from time to time, be pointed out by the Governor. You have long sought an opportunity of showing your attachment to the state government of Illinois--it is now afforded; the Legion should maintain the constitution and the laws, and be ready at all times for the public defense. The winged warrior of the air perches upon the pole of American liberty, and the beast that has the temerity to ruffle her feathers should be made to feel the power of her talons; and until she ceases to be our proud national emblem we should not cease to show our attachment to Illinois. Should the tocsin of alarm ever be sounded, and the Legion called to the tented field by our Executive, I hope to see it able, under one of the proudest mottoes that ever blazed upon a warrior's shield--_Sicut patribus sit Deus nobis_; "as God was with our fathers, so may He be with us"--to fight the battles of our country, as victors, and as freemen; the juice of the uva, or the spirit of insubordination should never enter our camp,--but we should stand, ever stand, as a united people--one and indivisible. I would earnestly recommend the construction of a wing-dam in the Mississippi, at the mouth of the ravine at or near the head of Main street, and the excavation of a ship canal from that point to a point terminating in a grand reservoir on the bank of said river, east of the foot of said street, a distance of about two miles. This would afford, at the various outlets, the most ample water power for propelling any amount of machinery for mill and manufacturing purposes, so essentially necessary to the building up of a great commercial city in the heart of one of the most productive and delightful countries on earth. I {292} would advise that an agent be immediately appointed on behalf of the city corporation, to negotiate with eastern capitalists for the completion of this great work, on the most advantageous terms, even to the conveyance of the privilege for a term of years. This work finished, and the future greatness of this city is placed upon an imperishable basis. In addition to the great advantages that will otherwise accrue to the city and country by the construction of this noble work, it would afford the best harbor for steamboats, for winter quarters, on this magnificent stream. The public health requires that the low lands, bordering on the Mississippi, should be immediately drained, and the entire timber removed. This can and will be one of the most healthful cities in the west, provided you take prompt and decisive action in the premises. A board of health should be appointed and vested with the usual powers and prerogatives. The Governor, council of revision, and legislature of Illinois, should be held in everlasting remembrance by our people--they burst the chains of slavery and proclaimed us forever free! A vote of thanks, couched in the strongest language possible, should be tendered them in our corporate capacity; and, when this is done, Quincy, our first noble city of refuge, when we came from the slaughter in Missouri with our garments stained with blood, should not be forgotten. As the Chief Magistrate of your city I am determined to execute all state laws and city ordinances passed in pursuance to law, to the very letter, should it require the strong arm of military power to enable me to do so. As an officer I know no man; the peaceful, unoffending in the full exercise of all his civil, political, and religious rights, and the guilty violator of law shall be punished, without respect to persons. All of which is respectfully submitted. [2] John C. Bennett. The following persons were elected by the council to their offices, to-wit--Henry G. Sherwood, marshal; James Sloan, recorder; Robert B. Thompson, treasurer; James Robinson, assessor; Austin Cowles, supervisor of streets. I presented to the city council the following resolution, which was unanimously adopted: {293} Resolved by the City Council of the City of Nauvoo, that the unfeigned thanks of this community be respectfully tendered to the Governor, Council of Revision, and Legislature of the state of Illinois, as a feeble testimonial of their respect and esteem for noble, high-minded, and patriotic statesmen; and as an evidence of gratitude for the signal powers recently conferred; also that the citizens of Quincy be held in everlasting remembrance, for their unparalleled liberality and marked kindness to our people, when in their greatest state of suffering and want. I presented a bill for an ordinance concerning the University of Nauvoo, which passed as follows: Sec.1. Be it ordained by the City Council of the City of Nauvoo, that the "University of the City of Nauvoo," be, and the same is hereby organized by the appointment of the following Board of Trustees, to-wit--John C. Bennett, chancellor; William Law, registrar; and Joseph Smith, Sidney Rigdon, Hyrum Smith, William Marks, Samuel H. Smith, Daniel H. Wells, Newel K. Whitney, Charles C. Rich, John T. Barnett, Wilson Law, Don Carlos Smith, John P. Greene, Vinson Knight, Isaac Galland, Elias Higbee, Robert D. Foster, James Adams, Robert B. Thompson, Samuel Bennett, Ebenezer Robinson, John Snider, George Miller, and Lenos M. Knight, Regents of the "University of the City of Nauvoo;" as contemplated in the 24th section of "An Act to incorporate the City of Nauvoo," approved December 16, 1840. Sec. 2. The board named in the first section of this ordinance, shall hold its first meeting at the office of Joseph Smith, on Tuesday, the 9th day of February, 1841, at 2 o'clock p. m. Passed February 3, 1841. John C. Bennett, Mayor. James Sloan, Recorder. I also presented a bill for an ordinance organizing the Nauvoo Legion, which passed the same day, as follows: Sec. 1. Be it ordained by the City Council of the City of Nauvoo, that the inhabitants of the City of Nauvoo, and such citizens of Hancock county as may unite by voluntary enrollment, be, and they are hereby organized into a body of independent military men, to be called the "Nauvoo Legion," as contemplated in the 25th section of "An Act to incorporate the City of Nauvoo," approved December 16, 1840. Sec. 2. The Legion shall be, and is hereby divided into two cohorts; the horse troops to constitute the first cohort, and the foot troops to constitute the second cohort. {294} Sec. 3. The general officers of the Legion shall consist of a lieutenant-general, as the chief commanding and reviewing officer, and president of the court martial and Legion; a major-general, as the second in command in the Legion, the secretary of the court martial and Legion, and adjutant and inspector-general; a brigadier-general, as the commander of the first cohort; and brigadier-general, as commander of the second cohort. Sec. 4. The staff of the lieutenant-general shall consist of two principal aids-de-camp, with the rank of colonels of cavalry; and a guard of twelve aids-de-camp, with the rank of captain of infantry; and a drill officer, with the rank of colonel of dragoons, who shall likewise be the chief officer of the guard. Sec. 5. The staff of the major-general shall consist of an adjutant, a surgeon-in-chief, a cornet, a quarter-master, a paymaster, a commissary, and a chaplain, with the rank of colonels of infantry; a surgeon for each cohort, a quarter-master-sergeant, sergeant-major, and chief musician, with the rank of captains of light infantry, and two musicians, with the rank of captains of infantry. Sec. 6. The staff of each brigadier-general shall consist of one aid-de-camp, with the rank of lieutenant-colonel of infantry, provided that the said brigadiers shall have access to the staff of the major-general, when not otherwise in service. Sec. 7. No officer shall hereafter be elected by the various companies of the Legion, except upon the nomination of the court-martial; and it is hereby made the duty of the court-martial to nominate at least two candidates for each vacant office, whenever such vacancies occur. Sec. 8. The court-martial shall fill and supply all offices ranking between captains and brigadier-generals by granting brevet commissions to the most worthy company officers of the line, who shall thereafter take rank, and command according to the date of their brevets, provided that their original place in the line shall not thereby be vacated. Sec. 9. The court-martial, consisting of all the military officers, commissioned or entitled to commissions, within the limits of the city corporation, shall meet at the office of Joseph Smith, on Thursday, the 4th day of February, 1841, at 10 o'clock a. m.; and then and there proceed to elect the general officers of the Legion, as contemplated in the 3rd section of this ordinance. Sec. 10. The court-martial shall adopt for the Legion, as nearly as may be, and so far as applicable, the discipline, drill, uniform, rule, and regulations of the United States army. Passed February 8, 1841. John C. Bennett, Mayor. James Sloan, Recorder. {295} Joseph Smith, Hyrum Smith, Don C. Smith, and Charles C. Rich were duly sworn as members of the City Council. [3] The following addition has been made to the Charter of the Nauvoo Legion by the legislature-- Any citizen of Hancock county may, by voluntary enrollment, attach himself to the Nauvoo Legion, with all the privileges, which appertain to that independent military body. I gave a general invitation to my friends to enroll themselves, so as to have a perfect organization by the fourth of July. I was appointed chairman of several committees, viz.: "On the Canal," "For Vacating the Town of Commerce," "Vending Spirituous Liquors," "Code of City Ordinances", "Board of Health," &c. Council adjourned to the 8th. _Thursday, 4_. _Minutes of the Meeting which Organized the Nauvoo Legion_. Pursuant to an ordinance of the City Council of the City of Nauvoo, entitled, "An ordinance organizing the Nauvoo Legion," passed February 3, 1841, a court-martial, composed of the commissioned officers of the militia of the state of Illinois, within the city of Nauvoo, assembled at the office of Joseph Smith, on Thursday at 10 o'clock a. m., the 4th day of February, 1841: present--John C. Bennett, quarter-master general of the state of Illinois; Lieutenant-Colonel Don Carlos Smith; Captains Charles C. Rich, Wilson Law, Albert P. Rockwood, William Law, Titus Billings, Stephen Markham; first lieutenants, Francis M. Higbee, John T. Barnett, John D. Parker, Benjamin S. Wilber, Amos Davis; second lieutenants, Chancy L. Higbee, Nelson Higgins, David H. Redfield, Hosea Stout, Stephen Winchester, Thomas Rich; third lieutenants, John C. Annis, and Alexander Badlam. The court was {296} called to order by General Bennett. On motion, Joseph Smith and Hugh McFall were requested to sit in the court. The court-martial then proceeded to the election of the general officers of the Legion; whereupon Joseph Smith was duly elected lieutenant-general of the Nauvoo Legion, and John C. Bennett, major-general. Colonel Wilson Law was elected brigadier-general of the first cohort, and Lieutenant-Colonel Don Carlos Smith brigadier-general of the second cohort, by unanimous vote of the court-martial. Lieutenant-general Joseph Smith, after being duly sworn into office, appointed the following named persons for his staff, to-wit--Captain A. P. Rockwood to be drill officer; Captains William Law and Robert B. Thompson, aids-de-camp; and James Allred, Thomas Grover, C. M. Kreymeyer, John L. Butler, John Snider, Alpheus Cutler, Reynolds Cahoon, Elias Higbee, Henry G. Sherwood, Shadrack Roundy, Samuel H. Smith, and Vinson Knight, guards, and assistant aids-de-camp. The Legion, at its organization, was composed of six companies. _Friday, 5_.--Elder Reuben Hedlock is laboring in Glasgow, Scotland. The Church in that place numbers 55, and the spirit of enquiry increases. _Saturday, 6_. _Minutes of a Council at Brother Richard Harrison's, 72 Burlington Street, Liverpool, for organizing a company of Saints going to New Orleans on the ship "Sheffield," Captain Porter_. Elders Brigham Young, Willard Richards, John Taylor, and other officers, present. Elder Hyrum Clark was chosen president, and Thomas Walmsley, Miles Romney, Edward Martin, John Taylor, Francis Clark, and John Riley, counselors to President Clark. Edward Martin, clerk and historian. Peter Maughan and John Taylor were ordained Elders. President Clark and his counselors were blessed and set apart for their mission. _Sunday, 7_.--Ship _Sheffield_ sailed from Liverpool with 235 Saints. _Monday, 8_.--Levi Richards writes from Lugwardine-- _To the Editor of the Star_: Since Stanley Hill conference, I have attended about thirty council meetings of Church officers, in eleven different places in Herefordshire, Gloucestershire, and Worcestershire, making a circuit of nearly one hundred miles. Union and harmony prevail among them, and a {297} disposition to add to their faith. New places are frequently opened for preaching, which is generally supplied. Many are baptized every week, although the ice has to yield its natural claims, and be put aside. The gift of healing is manifested to quite an extent in this region. The gift of tongues is received in most of the branches where I am acquainted. The spirit of persecution is not yet wholly cast out of the world: for recently preaching was held for the first time in Pendock parish, eight miles from Ledbury, when a congregation, respectable in numbers and appearance, were compelled to retire prematurely, in consequence of the quantity of gravel thrown upon the roof and against the windows. The mob were numerous, and pelted the Saints on their way home with mud. The meeting was held at the shop of a tradesman, who had been clerk of the parish, but was so fortunate as to obey the Gospel, and be turned out of his stewardship; and his wife was dismissed from her school, for the same reason, by the parson of the parish. More or less of the Saints are turned out of employ, and out of their houses, for obeying the Gospel. [Sidenote: Nauvoo Council Opened by Prayer.] City Council met according to adjournment and opened by prayer, which was made a standing rule of the council. I reported a bill for the survey of a canal through the city, which was accepted; and I was appointed to contract for its survey. I also reported a bill for an ordinance on temperance, which was read and laid over. _Wednesday, 10_.--Elder James Burnham writes from Overton, Flintshire, North Wales-- I have organized two branches, with about 150 members; and we are continually baptizing, whether it be cold or hot. There is great opposition. [Sidenote: The _Echo_ Company.] _Thursday, 11_.--Elders Young, Richards, and Taylor, in council at 72 Burlington Street, Liverpool, set apart, by the laying on of hands, Elder Daniel Browett, to take charge of a company of Saints, about to sail for New Orleans on ship _Echo_, Captain Wood; and John Cheese, David Wilding, James Lavender, William Jenkins, Robert Harris, and John Ellison, to be his counselors. Robert Harris was ordained an Elder, and Elder Browett was appointed clerk and historian of the company. {298} _Saturday, 13_.--Elder Orson Hyde sailed from New York for Liverpool, on his way to Jerusalem, accompanied by Elder George J. Adams. _Sunday, 14_. _Minutes of the London Conference_. A conference of the Church of Jesus Christ of Latter-day Saints was held at Barrett's Academy, 57 King Square, Goswell Road, London, on Sunday, the 14th of February, 1841, there being present--Elders Heber C. Kimball, Wilford Woodruff, Lorenzo Snow, William Pitt, and four Priests. The meeting was called to order by Elder Kimball at 2 o'clock p. m. Moved by Elder Kimball, seconded by Elder Pitt, that Elder Woodruff be president of this conference; carried unanimously. Moved by Elder Kimball, seconded by Elder Woodruff, that Dr. W. Copeland be clerk; carried unanimously. The meeting opened by Elder Kimball with prayer and singing. The president then called upon the official members to represent their respective branches. The church at Ipswich was represented by Elder Pitt, as consisting of twelve members, one Elder, one Priest, and one Teacher. The church at Bedford was represented by Robert Williams, Priest, as consisting of forty-two members, one Priest, seven moved, two died. The church at Woolwich was represented by John Griffith, Priest, as consisting of six members, one Priest. The church in London was represented by Elder Kimball as consisting of forty-six members, one Elder, two Priests: excellent prospects of a continued increase. James Allen was ordained an Elder, and Thomas Barnes a Priest. Robert Williams was ordained an Elder, to preside over the branch at Bedford; and William Smith and John Sheffield were ordained Priests. Richard Bates was ordained a Priest, in the branch of Woolwich, and A. Painter a Teacher--all under the hands of Elders Kimball, Woodruff and Snow. It was then moved by Elder Kimball, seconded by Elder Woodruff, that Elder Snow be appointed president of this [the Woolwich] conference, also to take the superintendency of the branch in London. Much valuable instruction was given by Elders Kimball and Woodruff in relation to the duties of the official members. It was then moved by Elder Kimball, and seconded by Elder Snow, that this conference be adjourned to Sunday, 16th of May, 1841. The conference was then closed at half-past five, by singing and prayer. Dr. W. Copeland, Clerk. _Monday, 15_.--As chairman of the committee [on the vending of spirituous liquors] I reported a bill to the City {299} Council, which, after a long discussion, passed into "An ordinance in relation to temperance." Ordinance. Sec. 1. Be it ordained by the City Council of the City of Nauvoo, that all persons and establishments whatever, in this city, are prohibited from vending whisky in a less quantity than a gallon, or other spirituous liquors in a less quantity than a quart, to any person whatever, excepting on the recommendation of a physician, duly accredited in writing, by the Chancellor and Regents of the University of the City of Nauvoo; and any person guilty of any act contrary to the prohibition contained in this ordinance, shall, on conviction thereof before the Mayor or municipal court, be fined in any sum not exceeding twenty-five dollars, at the discretion of said Mayor or municipal court; and any person or persons who shall attempt to evade this ordinance by giving away liquor, or by any other means, shall be considered alike amenable, and fined as aforesaid. Passed February 15, 1841. John C. Bennett, Mayor. James Sloan, Recorder. In the discussion of the foregoing bill, I spoke at great length on the use of liquors, and showed that they were unnecessary, and operate as a poison in the stomach, and that roots and herbs can be found to effect all necessary purposes. _Tuesday, 16_. _Missouri's "White-washing_." Resolved by the Senate [of the state of Missouri], the House of Representatives concurring, that two thousand copies of the evidence taken before the examining court in relation to "Mormon" difficulties, and such of the letters, orders, and correspondence on that subject, on file in the office of the secretary of state, as may be selected by a joint committee of the two houses, shall be published in pamphlet form, under the direction of the secretary of state; that one copy, in lieu of the manuscript copies, heretofore ordered, be sent to our delegation in Congress, to be laid before the House to which they respectively belong, one to each member of Congress, and the residue be distributed among the Mormons of the general assembly. Approved February 16, 1841. [4] {300} Is this Missouri's last struggle to retrieve her lost character to publish to the world a one-sided statement of her robberies, murders, and extermination which she had committed without provocation, at a time when not one Saint was left in Missouri to tell the truth about them? The ship _Echo_ sailed from Liverpool for New Orleans, with 109 Saints, led by Daniel Browett. _Saturday, 20_.--Elder Brigham Young went to Harwarden and preached twice on Sunday. Elders William Kay and Thomas Richardson introduced the Gospel into the City of Hereford. The court-martial of the Nauvoo Legion, by a unanimous vote, adopted the following resolutions, to-wit-- _Legion Resolutions_. That no person whatever, residing within the limits of the City of Nauvoo, between the ages of 18 and 45 years, excepting such as are exempted by the laws of the United States, shall be exempt from military duty, unless exempted by a special act of this court; and the fines for neglecting or refusing to appear on the days of general parade were fixed at the following rates: for generals, $25; colonels, $20; captains, $15; lieutenants, $10; and musicians and privates, $5; and for company parade at the following rates--for commissioned officers, $5; non-commissioned officers, $3; musicians and privates, $2. The 1st and 6th of April, and the 3rd of July, were fixed upon as days for general parade for this year. Ordered that Edward P. Duzette enlist and organize a band of music, not exceeding twenty men. It was also reported that John Scott had been elected captain in the place of William Law, and Lieutenant Hosea Stout in the place of Albert P. Rockwood, who has been promoted. _Monday, 22_.--I laid before the City Council the following-- Resolution. Resolved by the City Council of the City of Nauvoo, that the freedom of the city be, and the same hereby is, conferred on the present Governor, lieutenant-governor, council of revision, and members of both houses of the general assembly, of the state of Illinois, as an evidence {301} of our gratitude for their great liberality and kindness to this community, during the present winter, which was adopted unanimously. I also presented the following bill for "An ordinance in relation to the University." Ordinance. Sec. 1. Be it ordained by the City Council of the City of Nauvoo, that all matters and powers whatever in relation to common schools, and all other institutions of learning within the City of Nauvoo be, and the same hereby are transferred from the City Council of the City of Nauvoo, to the chancellor and regents of the University of the City of Nauvoo. Passed February 22, 1841. John C. Bennett, Mayor. James Sloan, Recorder. _Tuesday, 23_.--Elder Kington writes from Bristol, England, that eight have been baptized in that place. An Act to Incorporate the Nauvoo House Association. Sec. 1. Be it enacted by the people of the state of Illinois, represented in the general assembly, that George Miller, Lyman Wight, John Snider, and Peter Haws, and their associates, are hereby declared a body corporate, under the name and style of the "Nauvoo House Association;" and they are hereby authorized to erect and furnish a public house of entertainment, to be called the "Nauvoo House." Sec. 2. The above-named George Miller, Lyman Wight, John Snider, and Peter Haws, and their associates, are hereby declared to be the trustees of the association, with full power and authority to hold in joint tenancy, by themselves and their successors in office, a certain lot in the City of Nauvoo, in the county of Hancock, and state of Illinois, known and designated on the plat of said city, as the south half of lot numbered fifty-six, for the purpose of erecting thereon the house contemplated in the first section of this act. Sec. 3. The said trustees are further authorized and empowered to obtain by stock subscription, by themselves or their duly authorized agents, the sum of one hundred and fifty thousand dollars, which shall be divided into shares of fifty dollars each. Sec. 4. No individual shall be permitted to hold more than three hundred, nor less than one share of stock, and certificates of stock shall {302} be delivered to subscribers, so soon as their subscriptions are paid in and not before. Sec. 5. As soon as the contemplated house shall have been completed and furnished, the stockholders shall appoint such agents as the trustees may deem necessary in the management of the affairs of said association. Sec. 6. The trustees shall have power to sue and be sued, plead and be impleaded in any court in this state, in the name and style of the "Trustees of the Nauvoo House Association." Sec. 7. They shall also take the general care and supervision in procuring materials for said house, and constructing and erecting the same, and further to superintend its general management, and to do and perform all matters and things which may be necessary to be done, in order to secure the interest and promote the objects of this association. Sec. 8. This association shall continue twenty years from the passage of this act, and the house herein provided for shall be kept for the accommodation of strangers, travelers, and all other persons who may resort therein for rest and refreshment. Sec. 9. It is moreover established as a perpetual rule of said house, to be observed by all persons who may keep or occupy the same that spirituous liquors of every description are prohibited, and that such liquor shall never be vended as a beverage, or introduced into common use, in said house. Sec. 10. And whereas Joseph Smith has furnished the said association with the ground whereon to erect said house, it is further declared that the said Smith and his heirs shall hold, by perpetual succession, a suite of rooms in the said house, to be set apart and conveyed in due form of law to him and his heirs by the said trustees, as soon as the same are completed. Sec. 11. The Board of Trustees shall appoint one of their number as president thereof. Approved February 23, 1841. Thomas Carlin, Governor. W. L. D. Ewing, Speaker of the House of Representatives. S.H. Anderson, Speaker of the Senate. State of Illinois, Office of Secretary of State, s. s. I, Stephen A. Douglas, Secretary of State, do hereby certify the {303} foregoing to be a true and perfect copy of the enrolled law on file in my office. Witness my hand and the seal of State. Springfield, February 24, A. D. 1841. [SEAL.] S. A. Douglas, Secretary of State. An Act to Incorporate the Nauvoo Agricultural and Manufacturing Association in the County of Hancock. Sec. 1. Be it enacted by the people of the state of Illinois, represented in the general assembly, that Sidney Rigdon, George W. Robinson, Samuel James, Wilson Law, Daniel H. Wells, Hyrum Smith, George Miller, William Marks, Peter Haws, Vinson Knight, John Scott, Don Carlos Smith, William Huntington, Sen., Ebenezer Robinson, Robert B. Thompson, William Law, James Allred, John T. Barnett, Theodore Turley, John C. Bennett, Elias Higbee, Isaac Higbee, Joseph Smith, Alpheus Cutler, Israel Barlow, R. D. Foster, John F. Olney, John Snider, Leonard Soby, Orson Pratt, James Kelley, Sidney A. Knowlton, John P. Greene, John F. Weld, and their associates and successors, are hereby constituted a body corporate and politic, by the name of "The Nauvoo Agricultural and Manufacturing Association," and by that name shall be capable of suing and being sued, pleading and being impleaded, answering and being answered, in all courts and places, and may have a common seal, and may alter the same at pleasure. Sec. 2. The sole object and purpose of said association shall be for the promotion of agriculture and husbandry in all its branches, and for the manufacture of flour, lumber, and such other useful articles as are necessary for the ordinary purposes of life. Sec. 3. The capital stock of said association shall be one hundred thousand dollars, with the privilege of increasing it to the sum of three hundred thousand dollars, to be divided into shares of fifty dollars, which shall be considered personal property, and be assignable in such manner as the said corporation may, by its by-laws, provide; which capital stock shall be exclusively devoted to the object and purposes set forth in the second section of this act, and to no other object and purposes, and to the same end the said corporation shall have power to purchase, hold, and convey real estate, and other property, to the amount of its capital. Sec. 4. Said corporation shall have power, by the trustees, or a majority of them present at any regularly called meeting, to make by-laws for its own government, for the purpose of carrying out the objects {304} of this association, provided the same are not repugnant to the laws and constitution of this state, or of the United States. Sec. 5. Joseph Smith, Sidney Rigdon, and William Law shall be commissioners to receive subscriptions for, and distribute said capital stock for said corporation; said commissioners, or a majority of them, shall, within six months after the passage of this act, either by themselves or their duly appointed agents, open a subscription book for said stock at such times and places as they shall appoint, and at the time of subscription for such stock, at least ten per cent upon each share subscribed for, shall be paid to said commissioners, or their duly appointed agents; and the remainder of said stock, so subscribed for, shall be paid in such sums, and at such times, as shall be provided for by the by-laws of said corporation. Sec. 6. In case the stock of said corporation shall not all be taken up within one year from the passage of this act, the duties of said commissioners shall cease, and the trustees of said corporation, or a quorum thereof, may thereafter receive subscriptions to said stock, from time to time, until the whole shall be subscribed. Sec. 7. The stock, property, and concerns of said corporation shall be managed by twenty trustees, who shall be stockholders of said corporation, any five of whom, to be designated by a majority of the trustees, shall form a quorum for the transaction of all ordinary business of said corporation, the election of which trustees shall be annual. The first mentioned twenty persons, whose names are recited in the first section of this act, shall be the first trustees of said corporation, and shall hold their offices until the first Monday in September, A. D. 1841, and until others shall be elected in their places. Sec. 8. The trustees of said corporation for every subsequent year shall be elected on the first Monday in September, in each and every year, at such place as the trustees for the time being shall appoint, and of which election they shall give at least fifteen days previous notice by advertisement in some newspaper, in or near the City of Nauvoo. At every election of trustees, each stockholder shall be entitled to one vote on each share of stock owned by him: provided that no stockholder shall be entitled to more than twenty votes, and said stockholders, may vote either in person or by proxy. The election for trustees shall be conducted in such manner as shall be pointed out by the by-laws of said corporation, and whenever a vacancy shall happen by death, resignation, or otherwise, among the trustees, the remaining trustees shall have power to fill such vacancy, until the next general election for trustees. Sec. 9. The trustees of said corporation, as soon as may be, after their appointment or election under this act, shall proceed to elect, {305} out of their number, a president, treasurer, and secretary, who shall respectively hold their offices during one year, and until others shall be elected to fill their places, and whose duties shall be defined and prescribed by the by-laws of the corporation; and said trustees shall also appoint such agents and other persons as may be necessary to conduct the proper business, and accomplish the declared objects of said corporation, and shall likewise have power to fill any vacancy occasioned by the death, resignation, or removal of any officer of said corporation. Sec. 10. This act shall be construed as a public act, and continue in force for the period of twenty years. And the trustees appointed under the provisions of this act, shall hold their first meeting at the City of Nauvoo, on the first Monday of April, A. D. 1841. Approved February 27, 1841. Thomas Carlin, Governor. W. L. D. Ewing, Speaker of the House of Representatives. S. H. Anderson. Speaker of the Senate. State of Illinois, Office of Secretary of State. I, Lyman Trumbull, Secretary of State, do hereby certify the foregoing to be a true and perfect copy of the enrolled law on the file in my office. Given Under My Hand And Seal Of State, Springfield, March 10, 1841. Lyman Trumbull, Secretary of State. _Wednesday, 24_.--Elder Brigham Young returned to Liverpool, and on the 25th attended a patriarchal blessing meeting at Brother Dumville's. Father Melling officiated; Elder James Whitehead, scribe. _Saturday, 27_.--President Brigham Young went to Manchester, and preached in Lombard Street room on Sunday, the 28th. [Sidenote: Division of Nauvoo into Municipal Wards.] _Monday, March 1_.--The City Council divided the city into four wards, at my suggestion, to-wit: all the district of country within the city limits, north of the center of Knight street, and west of the center of Wells street, shall constitute the first ward. North of the center of Knight street and east of the center of Wells street, the second ward. South {306} of the center of Knight street, and east of the center of Wells street, the third ward. South of the center of Knight street, and west of the center of Wells street, the fourth ward. I attended the City Council, and presented a bill for "An ordinance in relation to Religious Societies." _Ordinance on Religious Liberty in Nauvoo_. Sec. 1. Be it ordained by the City Council of the City of Nauvoo, that the Catholics, Presbyterians, Methodists, Baptists, Latter-day Saints, Quakers, Episcopals, Universalists, Unitarians, Mohammedans, and all other religious sects and denominations whatever, shall have free toleration, and equal privileges, in this city; and should any person be guilty of ridiculing, and abusing or otherwise depreciating another in consequence of his religion, or of disturbing or interrupting any religious meeting within the limits of this city, he shall, on conviction thereof before the Mayor or Municipal Court, be considered a disturber of the public peace, and fined in any sum not exceeding five hundred dollars, or imprisoned not exceeding six months, or both, at the discretion of said Mayor or Court. Sec. 2. It is hereby made the duty of all Municipal officers to notice and report to the Mayor any breach or violation of this, or any other ordinance of this city, that may come within their knowledge, or of which they may be advised; and any officer aforesaid, is hereby fully authorized to arrest all such violators of rule, law and order, either with or without process. Passed March 1, 1841. John C. Bennett, Mayor. James Sloan, Recorder. I also presented a bill as follows: _An Ordinance in Relation to Public Meetings_. Sec. 1. Be it ordained by the City Council of the City of Nauvoo, that in order to guarantee the constitutional right of free discussion upon all subjects, the citizens of this city, may from time to time peaceably assemble themselves together for all peaceable or lawful purposes whatever; and should any person be guilty of disturbing or interrupting any such meeting or assemblage, he shall on conviction thereof before the Mayor or Municipal Court, be considered a disturber of the public peace, and fined in any sum not exceeding five hundred {307} dollars, or imprisoned not exceeding six months, or both, at the discretion of said mayor or court. Sec. 2. Should any person be guilty of exciting the people to riot or rebellion, or of participating in a mob, or any other unlawful riotous or tumultuous assemblage of the people, or of refusing to obey any civil officer, executing the ordinances of the city, or the general laws of the state or United States, or of neglecting or refusing to obey promptly, any military order for the due execution of said law or ordinances, he shall, on conviction thereof as aforesaid, be fined or imprisoned, or both, as aforesaid. Passed March 1, 1841. John C. Bennett, Mayor. James Sloan, Recorder. I also offered a bill for "An ordinance, creating certain additional City Officers." Ordinance. Sec. 1. Be it ordained by the City Council of the City of Nauvoo, that in addition to the city officers heretofore elected, there shall be elected by the City Council, one high constable for each ward; one surveyor and engineer, one market master, one weigher and sealer, and one collector for the city, whose duties shall hereafter be defined by ordinance. Passed March 1, 1841. John C. Bennett, Mayor. James Sloan, Recorder. I presented the following report: Committee's Report. Your committee, to whom was referred that portion of the address of his honor, the Mayor, which recommended the propriety of vacating the town plats, Commerce, and the City of Commerce, and incorporating them with the city plat of Nauvoo, would respectfully report--That they consider the recommendation contained in the address as one of great importance to the future welfare and prosperity of this city, and if carried into effect would make the streets regular and uniform, and materially tend to beautify this city. We would therefore respectfully recommend that the survey of the City of Nauvoo be carried through the town plats of Commerce and the City of Commerce, as soon as it may be practicable. We would therefore recommend to the council the passage of the following resolution--That the town plats of Commerce, and Commerce City be vacated, and that the same stand vacated from this time forth, {308} and forever; and that the same be incorporated with the City of Nauvoo, from this time henceforth and forever. All of which is respectfully submitted. Joseph Smith, Chairman. The report was received and adopted, and an ordinance passed accordingly. A vote of thanks, and the freedom of the city were conferred on the Honorable Richard M. Young, United States Senator for Illinois. _Tuesday, 2_.--Elder Brigham Young visited Oldham, and returned on Wednesday, 3rd, to Manchester. Elders Orson Hyde and George J. Adams arrived in Liverpool. _Thursday, 4_.--Elder Willard Richards left Liverpool for Preston, and was followed by Elders Hyde, Adams, and Fielding on the 5th. General William Henry Harrison was inaugurated President of the United States. _Friday, 5_.--Elder Parley P. Pratt removed the _Star_ office to 47 Oxford Road, Manchester. _Sunday, 7_.--Elders Young and Kimball preached at the Carpenter's Hall, Manchester. [Sidenote: Appointment of City Officers.] _Monday, 8_.--I attended the City Council. The following appointments were made, viz: Alanson Ripley, city surveyor; Theodore Turley, weigher and sealer; James Robinson, assessor; Stephen Markham, market master; James Allred was sworn supervisor of streets, and James Allred, Dimick B. Huntington, and George Morey, high constables. I gave my views on several local measures proposed by the council. _Wednesday, 10_. _Letter of Brigham Young to the Editor of the Star--On Family Prayer_. Liverpool, March 10, 1841. _To the Editor of the Star_: Dear Brother:--I feel anxious to address a few lines to you, on the subject of family prayer (and shall feel obliged by your inserting the {309} same in your next _Star_), for the purpose of imparting instruction to the brethren in general. Having traveled through many branches of the Church in England, I have found it to be a general custom among the brethren I visited, that when any of the Traveling Elders are present, they wait for the Elder to go forward in family prayer, instead of attending to that duty themselves. That is not right; and I would say to them that it would be better for them to understand their duty on this subject. My dear brethren, remember that the Lord holds all of us responsible for our conduct here. He held our father Adam responsible for his conduct, but no more than He does us, in proportion to the station we hold. The kings of the earth will have to give an account to God, for their conduct in a kingly capacity. Kings are heads of nations, governors are heads of provinces; so are fathers or husbands governors of their own houses, and should act accordingly. Heads of families should always take the charge of family worship, and call their family together at a seasonable hour, and not wait for every person to get through with all they may have to say or do. If it were my prerogative to adopt a plan for family prayer, it would be the following: Call your family or household together every morning and evening, previous to coming to the table, and bow before the Lord to offer up your thanksgiving for His mercies and providential care of you. Let the head of the family dictate; I mean the man, not the woman. If an Elder should happen to be present, the head of the house can call upon him, if he chooses so to do, and not wait for a stranger to take the lead at such times; by so doing we shall obtain the favor of our Heavenly Father, and it will have a tendency to teach our children to walk in the way they should go, which may God grant for Christ's sake. Amen. Brigham Young. Governor Carlin issued the following Commission-- Appointment of Joseph Smith Lieutenant-General of the Nauvoo Legion. _Thomas Carlin, Governor of the State of Illinois, to all to whom these presents shall come: Greeting_-- Know ye that Joseph Smith, having been duly elected to the office of lieutenant-general, Nauvoo Legion, of the militia of the State of Illinois, I, Thomas Carlin, governor of said state, do commission him lieutenant-general of the Nauvoo Legion, to take rank from the fifth day of February, 1841. He is, therefore, carefully and diligently to discharge the duties of said office, by doing and performing all manner of things thereunto belonging; and I do strictly require all officers and soldiers {310} under his command to be obedient to his orders: and he is to obey such orders and directions as he shall receive, from time to time, from the commander-in-chief or his superior officer. In testimony whereof, I have hereunto set my hand, and caused the great seal of state to be hereunto affixed. Done at Springfield, this tenth day of March, in the year of our Lord one thousand eight hundred and forty-one, and of the independence of the United States the sixty-fifth. By the Governor, [SEAL] Thomas Carlin. Lyman Trumball, Secretary of State. The commission was endorsed on the back as follows-- Headquarters, Nauvoo Legion, City of Nauvoo, Illinois, March 15, 1841--Oath of office administered by me, the day and year above written. John C. Bennett, Major-General of the Nauvoo Legion. _Thursday, 11_.--Elders Young, Kimball, Richards, and Taylor met in Liverpool. _Monday, 15_.--I attended the City Council, and took part in the discussion concerning Mr. Annis' mill, in the southwest part of the city. Elder Wilford Woodruff attended a conference at Gadfield Elm; 408 members in eighteen branches represented. _Thursday, 16_.--Elder George A. Smith attended a conference at Macclesfield, which branch contains ninety one members, one Elder, six Priests, five Teachers, and three Deacons. In consequence of incessant preaching, his lungs are much affected. _Wednesday, 17_.--Ship _Alesto_ sailed from Liverpool for New Orleans, with 54 Saints, led by Elders Thomas Smith and William Moss. Elders Heber C. Kimball, Willard Richards, and Father Melling went to Preston; Elders Young and Hedlock to Hawarden, and George A. Smith to Leek. _Thursday, 18_.--Elder George A. Smith attended a {311} council of the officers and members of the Church at Leek, numbering sixty-three members, one Elder, six Priests, two Teachers, and two Deacons. Stephen Nixon was ordained an Elder; and John Hudson, Jacob Gibson, and Joseph Knight Priests; and Frederick Rushton and Edwin Rushton, Teachers. _Saturday, 20_. _An Inquiry_. City Of Nauvoo, March 20, 1841. Brother William Allred, Bishop of the stake at Pleasant Vale, and also Brother Henry W. Miller, president of the stake at Freedom, desire President Joseph Smith to inquire of the Lord His will concerning them. I inquired of the Lord concerning the foregoing question, and received the following answer-- _Revelation_. Let my servants, William Allred and Henry W. Miller, have an agency for the selling of stock for the Nauvoo House, and assist my servants Lyman Wight, Peter Haws, George Miller, and John Snider, in building said house; and let my servants William Allred and Henry W. Miller take stock in the house, that the poor of my people may have employment, and that accommodations may be made for the strangers who shall come to visit this place, and for this purpose let them devote all their properties, saith the Lord. About this time I received a revelation, given in the City of Nauvoo, in answer to the following interrogatory--"What is the will of the Lord, concerning the Saints in the Territory of Iowa?" [5] _Revelation_. "Verily, thus saith the Lord, I say unto you, if those who call themselves by my name, and are essaying to be my Saints, if they will do my will and keep my commandments concerning them; let them gather themselves together, unto the place which I shall appoint unto them by my servant Joseph, and build up cities unto my name, that they may be prepared for that which is in store for a time to come. Let them build up a city unto my name upon the land opposite to the City of {312} Nauvoo, and let the name of Zarahemla be named upon it. And let all those who come from the east, and the west, and the north, and the south, that have desires to dwell therein, take up their inheritances in the same, as well as in the City of Nashville, or in the City of Nauvoo, and in all the stakes which I have appointed, saith the Lord." _Sunday, 21_.--Elder George A. Smith preached at Leek, and confirmed one. [Sidenote: Organization of the Lesser Priesthood at Nauvoo.] The Lesser Priesthood was organized in the City of Nauvoo, March 21, 1841, by Bishops Whitney, Miller, Higbee, and Knight. Samuel Rolf was chosen president of the Priests' quorum, and Stephen Markham and Hezekiah Peck, his counselors. Elisha Everett was chosen president of Teachers, and James W. Huntsman and James Hendricks, counselors. Phinehas R. Bird was chosen president of Deacons, and David Wood and William W. Lane counselors. Footnotes: 1. See Doctrine and Covenants, section cxxiv. 2. The foregoing speech is not printed in the "History of Joseph Smith" as published in the _Deseret News_ and _Millennial Star_, but such is the prominence of John C. Bennett in the period of the history now reached, and such the despicable part he later plays, that, as affording an insight into his character, the speech becomes important, hence given here _in extenso_, as it was published in the _Times and Seasons_, Vol. II, No. 8. 3. Following is the form of oath taken: We, Joseph Smith, Hyrum Smith, Don C. Smith, and Charles C. Rich, do solemnly swear in the presence of Almighty God that we will support the Constitution of the United States, and of the State of Illinois, and that we will well and truly perform the duties of councilors of the City of Nauvoo, according to law, and the best of our abilities. Joseph Smith, Hyrum Smith, Don C. Smith, Charles C. Rich. December 3, 1841. 4. For a proper characterization of this document see Vol. III, this History, p. 256. 5. See Doctrine and Covenants, section cxxv. {313} Chapter XVI. The First Foreign Mission of the Church 1837-1841. _Tuesday, March 23, 1841_.--Elder Young returned to Liverpool, and Elder Richards wrote the following history of the "Mission to England, or the first foreign mission of the Latter-day Saints." _History of the British Mission_. About the first of June, 1837, Elder Heber C. Kimball was called by the Spirit of Revelation, and set apart by the First Presidency of the Church of Jesus Christ of Latter-day Saints, then at Kirtland, Ohio, North America, to preside over a mission to England, accompanied by Elder Orson Hyde, who was set apart for the same work at the same time. In a few days Brother Joseph Fielding, Priest, was set apart; and on the eve of the 12th, Elder Willard Richards, (having been absent several months on a long journey, and having returned the day previous) was called and set apart for the same mission. The following morning, Tuesday, 13th, these brethren gave the parting hand, bid farewell to home, and, without purse or scrip, started for England. They were accompanied twelve miles to Fairport on Lake Erie by Elders Brigham Young, John P. Greene and Brother Levi Richards, and Sisters Kimball, Greene and Fielding (Brother R. B. Thompson and wife accompanied the mission to Buffalo, and Brother Fitch Brigham to Utica) and others with whom they parted in the afternoon, and went on board a steamer for Buffalo; where they arrived next day. At this place the brethren expected to receive some means from Canada, to assist them on their journey, but they were disappointed. In the evening they took passage on a canal boat, and arrived in Albany on the 19th (Elder Hyde having gone forward to New York from Rochester.) Brother Fielding proceeded to New York, and on the 20th Elder Kimball accompanied Elder Richards to his father's house in Richmond, Massachusetts, thirty miles east, where they spent one day, and having received some assistance from his friends, bade them {314} farewell for the last time (his father and mother having since died, also a sister whom he had left in Kirtland) and on the 21st returned to Albany, and arrived in New York on the 22nd, where they found Brothers Orson Hyde and Fielding, also Elders John Goodson and Isaac Russell, John Snider, Priest,(who had come from Canada to join the mission) anxiously awaiting their arrival, so that they might take passage on the _United States_, which was to sail next day, but they arrived too late. In New York Elder Richards received some further means, quite providentially, and on the 23rd the brethren engaged passage to Liverpool, on board the _Garrick_, which was to sail on the 1st of July. In the meantime the brethren received every possible assistance from Elder Elijah Fordham. At that time he was the only member of the Church residing in the city [New York], and having no house of his own, he procured his father's storehouse for the use of the brethren, where they lodged on the floor, amid straw and blankets, one week, eating their cold morsel, and conversing with the people as they had opportunity; for no place could be procured to preach in, and there was no one to receive them into their houses. Sunday, the 25th, the brethren held a council at their lodgings (Mr. Fordham's store), and organized ready for taking their departure. On the 29th the brethren sealed, superscribed, and forwarded one hundred and eighty of Elder Orson Hyde's "Timely Warnings" to the ministers of the different denominations in the city, and went on board the _Garrick_, which hauled out into the river and cast anchor. July 1st, the ship weighed anchor and was towed to Sandy Hook by a steamer, where she spread sail, and in four hours and a half was out of sight of land. With the exception of a strong wind on the 12th, there was generally a gentle breeze from the northwest during the voyage. On the 16th, Elder Orson Hyde preached on the aft quarter deck. On the 18th Cape Clear was visible (eighteen days out of sight of land;) and on the morning of the 20th, the brethren landed in Liverpool twenty days from New York. Here Elders Kimball, Hyde, and Richards found themselves on a foreign shore, surrounded by strangers, without the first farthing in their possession; but the brethren unitedly took lodgings in a private house in Union Street, till after the inspection of the ship; and on Saturday, the 22nd, took coach for Preston. When they had alighted from the coach, and were standing by their trunks in front of the hotel in Preston, a large flag was unfurled over their heads on which was printed in golden letters, "_Truth will prevail_;" at the sight of which their hearts rejoiced, and they cried aloud, "Amen, thanks be unto God, Truth Will Prevail." {315} Brother Joseph Fielding lodged with his brother, Rev. James Fielding, then a preacher in Vauxhall-road Chapel, and the remainder of the brethren took lodgings in St. Wilford Street, Fox Street. The same evening the Elders visited the Rev. Mr. Fielding, by his request at his lodgings. He had previously been apprized of the coming forth of this work in America, through the medium of letters from his relatives and others and had requested his church to pray that God would send them His servants, and exhorted his people to receive their message when they should come. Sunday the 28th. As they had no place in which to preach, the seven brethren went to Vauxhall Chapel to hear the Rev. Mr. Fielding; and at the close of the morning service, Mr. Fielding gave public notice that an Elder of the Latter-day Saints would preach in the afternoon in his pulpit. This was voluntary with Mr. Fielding as no one had requested the privilege; and in the afternoon, according to the notice, Elder Kimball gave a brief history of the rise of the Church and the first principles of the Gospel, and Elder Hyde bore testimony; after which the Rev. Mr. Fielding requested the brethren to give out an appointment for the evening, when Elder Goodson preached, and Elder Joseph Fielding bore testimony. At the close Mr. Fielding again gave leave for preaching at the same place on Wednesday evening, when Elder Hyde preached and Elder Richards bore testimony; and from that time the Rev. Mr. Fielding closed his doors against the Elders and began to oppose the work, and stated that the Elders promised to say nothing about baptism in their preaching before he ever consented to let them preach in his pulpit; whereas the subject of the Elders preaching in his chapel had not been named between the parties, before Mr. Fielding gave out the public appointment before referred to: much less (if possible) that they would "say nothing about baptism." Nine of Mr. Fielding's members offered themselves for baptism; and Mr. Fielding presented himself before the Elders, and forbade their baptizing them, but he received for answer, that "they were of age and could act for themselves." On Sunday, the 30th, they were baptized under the hands of Elder Kimball; Brother George D. Watt being the first who offered himself for baptism in England, and is now an Elder laboring in Edinburgh, Scotland. Elder Russell preached in the market place in the afternoon, and from that day the doors of private houses were opened on almost every hand for the Elders. July 31st, a council of the Elders decided that Elders Goodson and Richards should go on a mission to Bedford, and Elder Russell and Priest Snider on a mission to Alston, Cumberland; and after a night {316} of prayer, praise and thanksgiving, the brethren took their departure on the morning of the first of August for their several stations. The Rev. Mr. Fielding continued to oppose the doctrine of baptism for a season; but finding that he was likely to lose all his "best members," he offered to baptize them himself; but they being aware that he had no authority, declined his friendly offer, whereupon he engaged the Rev. Mr. Giles, a Baptist minister in Preston, of as little authority as himself, to do the baptizing for his flock; but this iniquitous scheme succeeded little better than the other--only one coming forward to his baptism, so far as we have heard. Mr. Fielding's people also stated that he acted the part of a hypocrite and deceived them, when he read the letters to them in public, which he received from America, by keeping back that part which treated on baptism, which, since the foregoing failure he has opposed. Elders Kimball and Hyde, and Priest Fielding continued to preach daily in different parts of Preston, and on Wednesday and Thursday (August 2nd and 3rd), the meetings were attended by Miss Jeanetta Richards who was visiting her friends in Preston, and on Friday she requested baptism, which was attended to by Elder Kimball, after which she was confirmed at the water side by Elders Kimball and Hyde, it being the first confirmation in a foreign land in these last days. The day following Sister Richards returned home to her friends, and informed her father, the Rev. Joseph Richards, an Independent minister at Walker-fold, Chaidgely, whom she had found at Preston, what she had done, and requested him to send for Elder Kimball to preach in his chapel. Mr. Richards complied with his daughter's request. Elder Kimball arrived at Walker-fold Saturday eve, August 12, and the day following preached three times in Mr. Richards' pulpit, to crowded assemblies; also twice during the week, and twice the Sunday following, being most kindly and cordially entertained by Mr. and Mrs. Richard's for nine days, during which time Elder Kimball baptized several in the neighborhood. After a short visit to Preston, where Elder Hyde continued to preach and baptize, Elder Kimball returned to Walker-fold, and continued to receive the hospitality of Mr. Richards' house for some days, while the work spread in the neighborhood; and from thence the work went forth to Clitheroe, Waddington, Downham, Cathburn, Thornley, and Ribchester, through the labors of Brothers Kimball and Fielding. Elders Goodson and Richards arrived in Bedford on the 2nd of August, and having letters of introduction to the Rev. Timothy R. Matthews from Brother Joseph Fielding (Mrs. Matthew's brother), they immediately waited on Mr. Matthews, who expressed great joy at their arrival, and manifested his sincerity by walking arm in arm with the {317} Elders through the streets of Bedford, calling on the members of his church, and inviting them to attend the lectures of the Elders at his chapel vestry that evening. Mr. Matthews had previously been apprized of the Saints in America through the medium of the Rev. James Fielding of Preston and the letters from America, before referred to. In the evening, his church assembled in the vestry, and Elders Goodson and Richards continued to lecture and testify of the work of God, on that and the three following evenings in the same place, with the entire approbation of Mr. Matthews, who, at the close of the lectures, publicly bore testimony to the truths advanced, and called upon his people to know why they did not come forward for baptism; while they in return wished to know why he did not set them the example. After this Mr. Matthews engaged another house in the neighborhood for the Elders to preach in, under the pretense that some of the proprietors of the chapel might not be pleased with the Elders occupying the vestry, and Mr. Matthews continued to attend the preaching of the Elders, and also spent a great share of his time, from day to day, in conversation with them. Mr. Matthews told the Elders that he had received two ordinations, one from Bishop West, whom he had proved to be an impostor, and another from the Church of England, which he acknowledged to be descended from the Church of Rome, and he further acknowledged that he had no authority from God for administering in the ordinances of God's house. On the 10th Mrs. Braddock and four others were baptized by Elder Goodson. Soon after this, Mr. Joseph Saville, member of Mr. Matthews' church, being very desirous of receiving baptism at the same time with Mr. Matthews, waited on him at his house, in company with Elders Goodson and Richards and Mr. Matthews, and Mr. Saville mutually agreed to meet the Elders on the bank of the river Ouse at a specified hour in the afternoon, and attend to the ordinance of baptism. At the hour appointed Mr. Saville met the Elders at the place previously designated by Mr. Matthews; but as he (the latter) did not make his appearance according to promise, after waiting for him an hour, Mr. Saville was baptized, when the Elders repaired to Mr. Matthews' to learn the cause of his not fulfilling his engagement, and were informed by Mr. Matthews' family that he had gone out into the country to preach. In a day or two it was currently rumored that Mr. Matthews had baptized himself, and this rumor was afterwards confirmed by Mrs. Matthews, who stated to Elder Kimball at Preston, that Mr. Matthews had baptized himself, reasoning upon this principle within himself: "If I {318} have authority to administer the sacrament to my people, why not have authority to baptize myself," &c.--and all this after Mr. Matthews had acknowledged to Elders Goodson and Richards that he had no authority to administer in the ordinances of God's house; and altogether regardless of the words of the Apostles (Heb. v: 4), "No man taketh this honor unto himself but he that is called of God as was Aaron." By the foregoing it is plainly to be seen, that Mr. Matthews has attempted to take that upon himself which was never conferred upon him by the spirit of revelation, either by God, His angels, or His servants; viz., the holy Priesthood; and from that period, Mr. Matthews began to preach baptism, and baptized those who felt it their duty to be baptized, and then invited them to the penitent form to get remission of their sins; but finding that would not answer all the design which he intended, he afterwards began to baptize for the remission of sins. Mr. Matthews appears to have well understood that counterfeit coin is more current the nearer it approximates to the true, and governed himself accordingly; for he continued to preach faith, repentance, baptism for the remission of sins, the second coming of Christ, &c., &c., adding one thing to another in imitation of truth, as fast as it answered his purpose, from those doctrines which he had heard from the Latter-day Saints; but it was some time before he arrived at that heaven-daring conscience-seared hardihood, to lay hands on those whom he had baptized for the reception of the Holy Ghost, and at the same time he acknowledged that he had not got the Holy Ghost himself, by praying that he might receive it--(Query. How can a man communicate that which he is not in possession of?) and he now calls his church "The Church of Latter-day Saints." Thus has Mr. Matthews been running about from Bedford to Liverpool, from Liverpool to Northampton, from Northampton to Bedford, and other places, crying aloud in public and private, that the Latter-day Saints and their doctrines came from hell; at the same time he has been preaching the same doctrines, calls his church by the same name, is administering in the same ordinances, just as though he fully believed that the doctrines and sacraments of hell would be sanctified and made holy and heavenly, when administered by the tongue and hands of an impostor. About the time that Mr. Matthews rejected the truth in Bedford, his son (as Mr. Matthews called him), the Rev. Robert Aitkin, commenced his attack on the principles of righteousness in Preston; and while furiously pounding his pulpit with the Book of Mormon, and warning his people to beware of the Latter-day Saints and their doctrines, saying, that they and their record came from hell; called upon his people to use all their efforts to put down the work of God, or stop the progress of the {319} Latter-day Saints; and, if it could not be put down without, prayed that God would smite the leaders; and from that time to the present, his prayer has been answered on his own head. After Mr. Aitkin had preached against the corruptions of the Church of England for years, and established many flourishing chapels in Liverpool, Preston, Manchester, Burslem, London, &c.; after he had been visited by the Elders of the Church of Latter-day Saints, and acknowledged to them at one time that baptism was right, but he could find no man who had authority to baptize; and at another time, that he was afraid of them, and rejected their testimony; and last of all would not receive the Elders into his house; after all this, and deserted by a part of his flock, he has fled from the remainder because he was an hireling, and cared not for the sheep; yes, he has deserted his "Christian Society"--ceased to be an Aitkenite, and dissolved his co-partnership with Father Matthews, as may well be supposed, returned, and, taken "holy order" in "Mother Church," against the corruptions of which he testified so diligently from year to year, and is now about to enter on his parochial duties in St. John the Evangelist's Church, Hope street, Liverpool, for no other reason, that the writer knows of, only that he could find no one who had authority to baptize for the remission of sins, and not possessing the faith of his father, Matthews, to believe that the doctrines of the pit would become holy and gospel doctrines when taught by the tongue of wickedness and imposture, he has concluded thus publicly to acknowledge himself a servant of those very errors he has so long contended against, for the sake of filthy lucre. About the 12th of September, Elder Goodson and Priest Snider returned to Preston, and soon after sailed for America. Some years previously, the principles of the Temperance Society (originally established in America), were introduced into England, and Preston was the first town to receive them. Among the many interesting and valuable items held forth by the Temperance people, it was often remarked by them that Temperance was the fore-runner of the Gospel, which prophecy proved true; for when the fullness of the Gospel came from America to England, it was first preached in Preston, and through the influence of the Temperance Society, the Latter-day Saint, procured the use of the Temperance Hall in Preston (a commodious building, originally erected for cock fighting) for their chapel, and commenced meeting therein on the 3rd of September, 1837, and continued until they were ejected through the influence of others, the Temperance Society not having it entirely at their control. Similar favors have been received from several other Temperance Societies in England, for which the Lord reward them. Elder Richards continued to labor against much opposition in {320} Bedford, and the region round about, until the 7th of March, 1838, when he returned to Preston, leaving about forty members in charge of Elder James Lavender. Elder Russell continued to labor in Alston, Brampton, &c, and returned to Preston near the same time, leaving about sixty member in the care of Elder Jacob Peart. At Christmas, 1837, Priest Joseph Fielding was ordained Elder, and several were ordained Teachers, &c., at Preston; and in March, 1838, the Church had extended from Preston to Penwortham, Longton, Southport, Eccleston Whittle, Hunter's Hill, Chorley, and the intermediate region, through the labors of Elders Hyde, Kimball, and Fielding, and the members amounted to several hundreds in the regions of Preston and Clitheroe. During this month, Elders Kimball and Hyde were diligently engaged in organizing the different branches; and on the first of April a general conference was called at Preston, when the organization of the churches was completed, and many were ordained, among whom were Elders Joseph Fielding, Willard Richards, and William Clayton to the High Priesthood, [_i. e_. they were ordained High Priests], and set apart by Elders Kimball and Hyde to preside over all the churches in England. On the 9th, Elders Kimball, Hyde and Russell took leave of the Saints in Preston, and went to Liverpool, where they were visited by Elders Fielding, Richards, Clayton, and others, and on the 20th of April, sailed for New York, on board the _Garrick_, the same ship they came out on to England. When Elders Fielding and Richards had returned to Longton, they found a pamphlet, purporting to be written by the Rev. Richard Livesey, a Methodist minister, who had spent some time on a mission to the United States, as he says, and having nothing more important to attend to during his mission, it appears that he spent his time in gathering up a heap of lies and filth from the American papers, and imported them to England on his return; and finding that the work of God had commenced in his native land, and was likely to destroy his craft, set himself at work to condense his heterogeneous mass of trans-Atlantic lies, and form the wonderful production of the Rev. Richard Livesey's tract against the Latter-day Saints; it being the first thing of the kind that the enemy of all righteousness had found means to export from America, and circulate in England; but since which he has found servants in abundance, to assist in this nefarious merchandise of his heart's delight. The Church at this time was in its infancy, and needed much instruction, which necessarily occupied the attention of the presiding Elders to a great extent; and as there were few laborers in the field, the spread of the work was not very rapid for some time. {321} Sister Alice Hodgin died at Preston on the 2nd of September, 1838; and it was such a wonderful thing for a Latter-day Saint to die in England, that Elder Richards was arraigned before the Mayor's Court at Preston, on the 3rd of October, charged with "killing and slaying" the said Alice with a "black stick," &c., but was discharged without being permitted to make his defense, as soon as it was discovered that the iniquity of his accusers was about to be made manifest. October 19, 1838, Elder Clayton gave himself wholly to the work, and soon after commenced preaching and baptizing in Manchester, and from thence the work spread into Stockport, and other places in the neighborhood, through the labors of Elders Clayton, Fielding, John Moon, and David Wilding. A small church had previously sprung up in Bolton, through the labors of Elder David Wilding, and was continued by Elder Amos Fielding. In the summer of 1839 Elders Clayton Richards, and John Moon, labored in Burslem, with some success, and a small church was planted in Burnley by Elder Thomas Richardson, besides many who were added in the older branches, through the instrumentality of the local Elders and Priests, who were generally very faithful. December 8, 1839, Elders Hiram Clark, Alexander Wright, and Samuel Mulliner arrived in Preston from America; and on the 25th, Brothers Wright and Mulliner started for Scotland and soon commenced preaching and baptizing in Paisley and vicinity. January 13, 1840, Elders Wilford Woodruff, John Taylor, and Theodore Turley arrived in Preston, from America; and on the 18th Brothers Woodruff and Turley started for the Potteries in Staffordshire, passing through Manchester; and on the 22nd, Elder Taylor left for Liverpool. April 6, 1840, just ten years from the organization of the Church, Elders Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Pratt, George A. Smith, and Reuben Hedlock, landed in Liverpool from New York; and on the 9th Elder Kimball arrived in Preston, just two years from the day he left for America. The arrival of the Elders caused the Saints to rejoice exceedingly, for it had been prophesied by many (not of the Church), that they would never come, and that Elders Kimball and Hyde would never return, but they are both now in England, Elder Orson Hyde having arrived in Liverpool on the 3rd instant from New York. Heber C. Kimball, Orson Hyde, Willard Richards. Preston, March 24, 1841. {322} Chapter XVII. Celebration of the Twelfth Anniversary of the Organization of the Church--Order of Laying Corner-Stones of Temples--Council Meetings of the Twelve in England. _March, 25, 26 and 27, 1841_.--Elders Young and Richards were detained at the Liverpool post office, as witnesses in the case of "The Queen vs. Joseph Holloway," for detaining letters. _Saturday, 27_.--Elders Wilford Woodruff, and Geo. A. Smith attended a council of the official members of the Staffordshire Conference, at Hanley. [Sidenote: Staffordshire Conference.] _Sunday, 28_.--Elders Wilford Woodruff and George A. Smith attended a general meeting of the Staffordshire Conference at Hanley, when 13 branches were represented, containing 1 High Priest, 17 Elders, 55 Priests, 25 Teachers, 14 Deacons, and 663 members. Thomas J. Filcher, J. Taylor, Osmond Shaw, W. Ridge, and H. Ridge were ordained Elders, also 8 Priests, 7 Teachers, and 2 Deacons, under the hands of Wilford Woodruff, Geo. A. Smith, and Alfred Cordon. There have been 141 baptized during the past three months. [Sidenote: Union of Commerce and Nauvoo Plats.] _Monday, 29_.--I attended city council, and moved that the city surveyor be ordered to survey Commerce, and plat the same so as to correspond with the city plat of Nauvoo, and make out a map to be recorded, which was carried by the Council. Much was said in council about fining the owners of dogs, and I contended that it was right to fine individuals {323} who would keep unruly dogs, to worry cattle, sheep, or the citizens, and an ordinance was passed to that effect. William Marks, president of the stake at Nauvoo, made choice of Charles C. Rich and Austin Cowles as his counselors. Elders Young and Richards were at Liverpool packing Books of Mormon, to pay off those who had loaned them money in order to carry forward the printing and binding. The following are extracts from Elder Woodruff's letter. _Letter of Wilford Woodruff to Don C. Smith--Relating to Affairs in England_. Burslem, March 29, 1841. Brother Don Carlos Smith:--The following is a brief sketch of my journey from London to this place. Elder Kimball left London on the 19th February. I left on the 26th, and arrived at Bristol on the same day, where I found Elder Kington, who was busily engaged in the work of the Lord in that city, and had established a small branch of fourteen members. I tarried there a short time and preached three times in a theatre, had large congregations, good attention, and baptized one, and there appears a good prospect of a work being done in that city. Population of Bristol, 200,000. While there I visited the suspension bridge, now erecting across the river Avon, at St. Vincent's Rocks, Clifton; which bridge is one hundred feet in height above the river, and seven hundred in length. I spent one evening in Monmouth, on the borders of Wales; preached to a large congregation; several applied for baptism after meeting. On the 8th of March I attended a conference in Garway; Elder Levi Richards was chosen president, and James Morgan, clerk; heard four branches represented, containing one hundred and thirty-four members; three were ordained to the ministry. I also preached at Lugwardine, Shucknall Hill, Ledbury, Dymock, and Turkey Hall to large congregations, and find the work of the Lord still progressing throughout that region. The excitement upon the subject in the city of Hereford has been so great, that it has assembled together in the market place three thousand persons at a time to hear something upon the cause of the Latter-day Saints. On the 15th of March I attended the Gadfield Elm conference, which met at the Gadfield Elm Chapel. Elder Wilford Woodruff was chosen president; John Hill, clerk; 18 branches represented, containing 408 members, 8 Elders, 32 Priests, 11 Teachers {324} and 1 Deacon; when such business was transacted as was deemed necessary. I also met large congregations at Keysend Street, Coldville, Browcut; Dunclose, Froom's Hill, and Stanley Hill, and left many churches on the right and left, which time would not permit me to visit. I also met with the Froom's Hill conference, on the 22nd March, at Stanley Hill, Herefordshire, there being present one of the traveling High Council, 2 High Priests, 20 Elders, 30 Priests, 9 Teachers, two Deacons. Elder Levi Richards was chosen president, and Elder Woodruff, clerk. On this occasion I heard represented 30 branches, containing 997 members, 24 Elders, 66 Priests, 27 Teachers, 7 Deacons, and 6 were ordained to the ministry. The sum total represented at these conferences was 1,539 members, 36 Elders, 103 Priests, 41 Teachers, 7 Deacons; all of whom have embraced the work in that part of the vineyard in one year, besides many members and officers who have emigrated to America; and I am happy to say that the officers and members, have universally been ready to hearken to counsel, and give heed to our instructions, and it was with no ordinary feelings that I took my farewell of those churches who have been so ready to receive and embrace the truth. I called upon the Saints in Birmingham and Gret's Green, but had not time to hold any meetings among them. I arrived in Hanley on the 25th, where I had the privilege of again meeting with Elder Geo. A. Smith, and was rejoiced to find the churches universally prospering in Staffordshire. I spent one evening with the church at Longton, and baptized seven. _Tuesday, 30_.--Elders Woodruff and Geo. A. Smith arrived in Manchester, after a ride of forty miles. _Wednesday, 31_.--Elders Young and Richards attended conference in Liverpool. _Thursday, April 1, 1841_.--Elders Young and Richards went to Manchester, where they found Elders Kimball, Hyde, Woodruff and Smith, and had a happy meeting. _Friday, 2_.--Elders Orson Pratt and John Taylor arrived at Manchester and went into council. _Minutes of a Council Meeting of the Twelve_. Manchester, England, April 2, 1841. This day Elders Brigham Young, Heber C. Kimball, Orson Hyde, Parley P. Pratt, Orson Pratt, Willard Richards, Wilford Woodruff, John Taylor and Geo. A. Smith, of the quorum of the Twelve, met together at the house of Brother James Bushaw, coachman No. 4, Gray Street, near Oxford road, in this city, in council, after having been {325} separated and sent into various counties. To meet once more in council after a long separation, and having passed through many sore and grievous trials, exposing our lives and our characters to the slanders and violence of wicked and murderous men, caused our hearts to swell with gratitude to God for His providential care over us. Elder Young opened the council by prayer. Elders Brigham Young, Heber C. Kimball, and Parley P. Pratt, the committee appointed about a year ago to secure a copyright for the Book of Mormon, in the name of Joseph Smith, Jun., presented the following certificate: "Feb. 8, 1841. Then entered for his copy--the property of Joseph Smith, Jun.,--'The Book of Mormon; an account written by the hand of Mormon, upon plates taken from the plates of Nephi; translated by Joseph Smith, Jun. First European, from the second American edition. Received five copies. "George Greenhill." "The above is a true copy of an entry in the register book of the Company of Stationers kept, at the hall of the said company. Witness my hand, this 17th day of February, 1841. "George Greenhill, Warehouse-keeper of the Company of Stationers." The quorum voted that they accepted the labors of said Committee. _Resolved_: That as the quorum of the Twelve have had nothing to do with the printing of the Book of Mormon, they will not now interfere with it, but that the said Committee settle the financial or business matters thereof with Joseph Smith, Jun., to whom the profits rightly belong. _Resolved_: That Elder Amos Fielding be appointed to superintend fitting out the Saints from Liverpool to America, under the instruction of Parley P. Pratt. _Resolved_: That Brother Geo. J. Adams go to Bedford and Northampton and labor in that region. Adjourned till tomorrow at 10 o'clock, a. m.; Elder Kimball closed by prayer. Orson Hyde, Clerk. _Council Meeting of the Twelve--Continued_. Manchester, April 3, 1841. This day the quorum of the Twelve met pursuant to adjournment. The president called upon Elder Hyde to open by prayer. The quorum then signed a letter of commendation to the churches in England for Elder Hyde. The business of publishing the _Star_ and hymn-book was then taken into consideration. Brother John Taylor moved that those who have had the care and superintendence of publishing the _Star_ and hymn-book, {326} should dispose of them according to their own wishes, and dispose of the proceeds in the same way; seconded by Elder Orson Pratt, and carried by unanimous vote. Moved by Elder Young, and seconded by Elder Kimball, that Elder Parley P. Pratt conduct the publication of the _Millennial Star_ as editor of the same, after the close of the present volume. _Resolved_, that Elder Parley P. Pratt reprint the hymn-book if he deem it expedient. The hymn-book is not to be altered, except the typographical errors. The above resolution was moved by Elder Geo. A. Smith, and seconded by Elder Wilford Woodruff; carried unanimously. Conference adjourned. Orson Hyde, Clerk. _Sunday, 4_.--The President of the United States, William Henry Harrison died at Washington of the pleurisy. Nine of the Twelve at Manchester attended meeting at Carpenter's hall, and individually bore testimony of the fulness of the everlasting Gospel. _Council Meeting of the Twelve--Continued_. Manchester, April 5, 1841. Met pursuant to adjournment. Elder Orson Pratt opened the council by prayer. It was resolved that the 17th day of April be the day appointed for the Twelve who are going to America, to set sail from Liverpool. Moved by Elder Kimball and seconded by Elder Woodruff that the Twelve do business at the conference as a quorum, and call upon the Church or conference to sanction it. Adjourned till the 6th instant, to meet in general conference at Carpenter's Hall, at 10 o'clock a. m. O. Hyde, Clerk. [Sidenote: Twelfth Anniversary of the Organization of the Church.] _April 6, 1841_.--The first day of the twelfth year of the Church of Jesus Christ of Latter-day Saints! At an early hour the several companies comprising the "Nauvoo Legion," with two volunteer companies from Iowa Territory, making sixteen companies in all, assembled at their several places of rendezvous, and were conducted in due order to the ground assigned for general review. The appearance, order and movements of the Legion, were chaste, grand and imposing, and reflected great credit upon the taste, skill and tact of the men comprising said Legion. We doubt whether the like can be presented in {327} any other city in the western country. At half-past seven o'clock a. m., the fire of artillery announced the arrival of Brigadier-Generals Law and Don Carlos Smith, at the front of their respective cohorts; and at 8 o'clock Major-General Bennett was conducted to his post, under the discharge of cannon, and took command of the Legion. At half-past nine o'clock a. m., Lieutenant-General Smith, with his guard, staff and field officers arrived at the ground, and were presented with a beautiful silk national flag by the ladies of Nauvoo, which was respectfully received and hailed by the firing of cannon, and borne off by Colonel Robinson, the cornet, to the appropriate position in the line; after which the Lieutenant-General with his suite passed the lines in review. At twelve m., the procession arrived upon the Temple ground, enclosing the same in a hollow square, with Lieutenant-General Smith, Major-General Bennett, Brigadier-Generals Wilson Law and Don Carlos Smith, their respective staffs, guard, field officers, distinguished visitors, choir, band, &c., in the centre, and the ladies and gentlemen, citizens, surrounding in the interior. The superior officers, together with the banner, architects, principal speaker, &c., were duly conducted to the stand at the principal corner stone, and the religious services were commenced by singing from page 65 of the new hymn book. [Sidenote: Sidney Rigdon's Speech.] President Sidney Rigdon then addressed the assembly, and remarked the circumstances under which he addressed the people were of no ordinary character, but of peculiar and indescribable interest, that it was the third occasion of a similar nature, wherein he had been called upon to address the people, and to assist in laying the corner stones of houses to be erected in honor of the God of the Saints. Various scenes had transpired since the first was laid--he with some who were with him on that occasion, had waded through scenes that no other people had ever seen--not cursed, but blessed {328} with. They had seen the blood of the innocent flow, and heard the groans of those dying for the witness of Jesus; in all those scenes of tribulation, his confidence, his courage and his joy had been increasing instead of diminishing. Now the scene had changed; persecution had in a measure subsided; peace and safety, friendship and joy crowned their assembling; and their endeavors to serve God were respected and viewed with interest. The Saints had assembled, not to violate law and trample upon equity and good social order; not to devastate and destroy; but to lift up the standard of liberty and law, to stand in defense of civil and religious, rights, to protect the innocent, to save mankind, and to obey the will and mandate of the Lord of glory; to call up to remembrance the once crucified, but now exalted and glorified Savior; to say that He is again revealed, that He speaks from the heavens, that He reigns; in honor of Him to tell the world that He lives, and speaks, and reigns and dictates--that not every people can build a house to Him, but that people whom He Himself directs--that the present military display is not to usurp authority, but to obey as they are commanded and directed; to honor, not the world, but Him that is alive and reigns, the all in all, the invisible, but beholding, and guiding and directing--that the Saints boast of their King; of His wisdom, His understanding, His power and His goodness--that they honor a God of unbounded power and glory--that He is the chief corner stone in Zion, also the top stone--that He cannot be conquered--that He is working in the world to guide, to conquer, and to subdue--that as formerly, so now He works by revelation--that this is the reason why we are here, and why we are thus--that the Saints have sacrificed all things for the testimony of Jesus Christ--that some from different parts of Europe and from Canada, as well as the different parts of the United States, are present, and among all, a unanimity of purpose and feeling prevails--and why? Because the same God over all had spoken {329} from the heavens and again revealed Himself. He remarked that he defied the devil to collect such an assembly; none but Jesus would or could accomplish such things as we are about to behold; the devil will not build up, but tear down and destroy; the work of Jesus is like Himself in all ages--that as light shines from the east, and spreads itself to the west, so is the progress of spiritual light and truth--that Jesus is a God of order, regularity and uniformity--that he works now by revelation and by messengers as anciently--shows Himself--lifts the veil; that such things are marvelous, but nevertheless true--that the order of laying the corner stones was expressive of the order of the kingdom--that the minutia were subject matter of revelation, and all the scenery, acts of obedience are understood by the Saints--that the ancient Prophets beheld and rejoiced at this scene, and are near to witness the fulfillment of their predictions--that we are highly favored of God, and brought near to the spirits of just men made perfect. He then closed by exhortation, first to the multitude, and lastly to the Church. The speaker then gave out a hymn, page 205, and closed by prayer. The architects then, by the direction of the First Presidency, lowered the first (the south-east corner) stone to its place, and President Joseph Smith pronounced the benediction as follows: This principal corner stone in representation of the First Presidency, is now duly laid in honor of the Great God; and may it there remain until the whole fabric is completed; and may the same be accomplished speedily; that the Saints may have a place to worship God, and the Son of Man have where to lay His head. President Sidney Rigdon then pronounced the following: May the persons employed in the erection of this house be preserved from all harm while engaged in its construction, till the whole is completed, in the name of the Father, and of the Son, and of the Holy Ghost. Even so. Amen. Adjourned for one hour. {330} Assembled according to adjournment, and proceeded to lay the remaining corner stones, according to previous order. The second (south-west corner) stone, by the direction of the president of the High Priesthood, with his council and President Marks, was lowered to its place, when the president of the High Priesthood pronounced the following: The second corner stone of the Temple now building by the Church of Jesus Christ of Latter-day Saints, in honor of the Great God, is duly laid, and may the same unanimity, that has been manifested on this occasion continue till the whole is completed; that peace may rest upon it to the laying of the top stone thereof, and the turning of the key thereof; that the Saints may participate in the blessings of Israel's God, within its walls, and the glory of God rest upon the same. Amen. The third (the north-west corner) stone, superintended by the High Council, was then lowered to its place, with the benediction of Elias Higbee, as follows: The third corner stone is now duly laid; may this stone be a firm support to the building that the whole may be completed as before proposed. The fourth (the north-east corner) stone, superintended by the Bishops, was then lowered to its place, and Bishop Whitney pronounced the following: The fourth and last corner stone, expressive of the Lesser Priesthood, is now duly laid, and may the blessings before pronounced, with all others desirable, rest upon the same forever. Amen. The services were then declared closed, and the military retired to the parade ground and were dismissed with the approbation and thanks of the commanding officer. The military band, under the command of Captain Duzette, made a conspicuous and dignified appearance, and performed their part honorably. Their soul-stirring strains met harmoniously the rising emotions that swelled each bosom, and stimulated us onward to the arduous but pleasing and honorable duties of the day. The choir also, under the direction of B. S. Wilber, deserve commendation. [Sidenote: Conduct of the People.] What added greatly to the happiness we experienced on this interesting occasion, is the fact that we heard no {331} obscene or profane language; neither saw we any one intoxicated. Can the same be said of a similar assemblage in any other city in the Union? Thank God that the intoxicating beverage, the bane of humanity in these last days, is becoming a stranger in Nauvoo. In conclusion, we will say we never witnessed a more imposing spectacle than was presented on this occasion, and during the sessions of the conference. Such a multitude of people moving in harmony, in friendship, in dignity, told in a voice not easily misunderstood, that they were a people of intelligence, and virtue and order; in short, that they were _Saints_; and that the God of love, purity and light, was their God, their Examplar, and Director; and that they were blessed and happy. [Sidenote: Order of Laying Corner Stones of Temples.] If the strict order of the Priesthood were carried out in the building of Temples, the first stone would be laid at the south-east corner, by the First Presidency of the Church. The south-west corner should be laid next. The third, or north-west corner next; and the fourth, or north-east corner last. The first Presidency should lay the south-east corner stone and dictate who are the proper persons to lay the other corner stones. If a Temple is built at a distance, and the First Presidency are not present, then the Quorum of the Twelve Apostles are the persons to dictate the order for that Temple; and in the absence of the Twelve Apostles, then the Presidency of the Stake will lay the south-east corner stone; the Melchisedec Priesthood laying the corner stones on the east side of the Temple, and the Lesser Priesthood those on the west side. [Sidenote: Conference at Philadelphia.] A Conference was held at Philadelphia; President Hyrum Smith presiding; many branches were represented and the branch at Philadelphia was organized by electing Benjamin Winchester, President, and Edson Whipple, and William Wharnot, his Counselors. Jacob Syphret was elected Bishop, and Jesse Prince and James Nicholson his Counselors. {332} _Meeting of the Council of the Twelve in Manchester_. The Council of the Twelve assembled at Manchester, in Carpenter's Hall, on the 7th day of April, 1841, for the first time to transact business as a quorum in the presence of the Church, in a foreign land; being the first day of the 12th year of the rise of the Church of Jesus Christ of Latter-day Saints. Nine of the quorum were present; viz., Brigham Young, Heber C. Kimball, Orson Hyde, Parley P. Pratt, Orson Pratt, Wilford Woodruff, Willard Richards, John Taylor and Geo. A. Smith, President Young having called the meeting to order, and organized, the conference then opened by prayer. Elder Thomas Ward was chosen Clerk. The President then made some introductory remarks relative to the organization of the Church in the House of the Lord in America, in reference to the different quorums in their respective orders and authorities in the Church. The representation of the churches and conferences throughout the kingdom was then called for. Location. By Whom Represented Members. Elders. Priests. Teachers. Deacons. Manchester Parley P. Pratt 443 7 15 9 0 Clitheroe Conference Heber C. Kimball 318 6 12 13 3 Presten Conference Peter Melling 675 11 15 13 3 Liverpool John Taylor 190 9 8 4 3 Isle of Man John Taylor 90 2 4 2 0 London Conference Lorenzo Snow 137 3 8 4 2 Birmingham Conference Alfred Cordon 110 4 13 4 1 Staffordshire Conference Alfred Cordon 574 19 49 28 16 Garway Conference Wilford Woodruff 134 5 6 4 1 Gadfield Elm Conference Wilford Woodruff 408 8 33 11 1 Froom's Hill Conference Wilford Woodruff 1008 27 67 27 8 Edingburgh Orson Pratt 203 6 9 6 2 Glasgow, Paisley, Johnstone, Reuben Hedlock 368 12 15 13 11 Bridge of Weir, and Thorney Bank Ireland Theodore Curtis 35 2 0 1 0 Wales James Burnham 170 2 5 3 3 Newcastle-upon-Tyne Amos Fielding 23 1 3 1 0 Alston John Sanders 26 1 0 1 0 Brampton John Sanders 46 0 1 0 0 Carlisle John Sanders 43 1 0 0 0 Bolton Robert Crooks 189 1 11 8 1 Dukinfield John Albertson 120 2 4 3 2 Northwich, Middlewich, &c Samuel Heath 112 2 6 6 6 Oldham William Black 86 1 4 1 2 Stockport Elder Magan 161 1 5 2 2 Eccles Elder Magan 24 1 3 1 0 Pendlebury Elder Magan 62 0 2 1 1 Whitefield Elder Magan 41 1 2 3 0 Radcliffe Bridge Elder Magan 18 1 3 0 0 Total 5814 136 304 169 68 Nearly eight hundred Saints have emigrated to America during the past season. These are not included in this representation. {333} Conference adjourned till 2 p. m. Conference met pursuant to adjournment; opened by prayer. Scattering members were then represented, consisting of nearly fifty, not included in any of the above branches. President Young then proceeded to make some remarks on the office of Patriarch, and concluded by moving that Elder John Albertson [1] be ordained to that office. Seconded by Elder Kimball, and carried unanimously. _Resolved_: That George D. Watt, George J. Adams, Amos Fielding, William Kay, John Sanders, Thomas Richardson, James Whitehead, Thomas Domville, James Galley and George Simpson be ordained High Priests. _Resolved_: That the following persons be ordained Elders--William Miller, William Leach, John Sands, William Moon, William Hardman, William Black, John Goodfellow, Joseph Brotherton, Richard Benson, Theophilus Brotherton, John McIlwick, and William Green. _Resolved_: That Manchester, Stockport, Dukinfield, Oldham, Bolton, and all the neighboring branches be organized into one conference, to be called the Manchester Conference. That the Church in Brampton, Alston, and Carlisle be included in one conference. That the churches of Liverpool, Isles of Man, Wales, viz., Overton, Harding and Ellsmere, be organized into one conference, to be called the Liverpool conference. _Resolved_: That the Macclesfield Conference include Macclesfield, Northwich, Middlewich, and Lostock. That Edinburgh Conference include Glasgow, Paisley, Bridge of Weir, Johnstone and Thorney Bank. That George D. Watt preside over the Edinburgh Conference. That John Greenhow preside over the Liverpool Conference. That Thomas Ward preside over the Clitheroe Conference. That Lorenzo Snow preside over the London Conference. That James Galley preside over the Macclesfield Conference. That Alfred Cordon preside over the Staffordshire Conference. That James Riley be ordained a High Priest, and preside over the Birmingham Conference. That James McAnley preside over the Glasgow Conference. That Thomas Richardson preside over the Gadfield Elm Conference. That William Kay preside over the Froom's Hill Conference. That Levi Richards have the superintendence of the Garway Conference. {334} That Peter Melling preside over the Preston Conference. That John Sanders preside over the Brampton Conference. Adjourned till seven o'clock, p. m. Met pursuant to adjournment; commenced by singing, "When shall we all meet again," and prayer. The Patriarch Peter Melling, was then called upon to pronounce a patriarchal blessing upon the head of John Albertson, previous to his being ordained to the office of Patriarch. Laying his hands upon him he blessed him in the following words: "John, I lay my hands upon thy head, in the name of Jesus Christ; and by the authority of the Holy Priesthood committed unto me, I pronounce upon thy head the blessings of Abraham, Isaac and Jacob; and I say unto thee, that, inasmuch as it is in thy heart to do the will of the Lord, thou shalt be blessed, and the desires of thy heart shall be granted thee; and the Lord God will enlarge thy heart; and, inasmuch as thou wilt be humble and faithful before the Lord in thy calling, even that of a Patriarch, thou shalt be blessed, strengthened, and have great wisdom and understanding; thy bowels shall be filled with compassion for the widow and fatherless; and I pray that our Father in Heaven will take thee into His own care, and as He feels for thy welfare, thou shalt be made strong in faith, and the Lord shall bless thee and open thy understanding. Thou shalt know the doctrine of Jesus Christ, and the mysteries of heaven shall be opened to thy mind. Thou shalt also have the gift of prophecy and revelation, and thou shalt predict those things that shall take place to the latest generation. I pray that our Father in heaven may confer these blessings upon thy head; yea, thou shalt be a mighty man, if thou wilt be a faithful man, and a humble man, so that thou mayst be an ornament to thy calling, and a blessing to thy posterity; yea, thy posterity shall be blessed, and they shall become mighty upon the earth, and become blessed inasmuch as thou wilt be faithful in all things, and watch unto prayer. Thou shalt finally overcome, and be lifted up on high, and inherit the mansions prepared for thee in the kingdom of our God. Thou art of the blood of Ephraim; and I seal these blessings upon thy head in the name of Jesus Christ. Amen, and amen." The Apostles then laid hands on John Albertson, and ordained him to the office of Patriarch. The ordinations of the High Priests then took place; but, from the pressure of business, it was directed that the High Priests who were present should retire to the vestry, with those who were to be ordained Elders, and there ordain them at the same time that the ordinations of the High Priests were proceeding. Several appropriate discourses were delivered by different members {335} of the Twelve Apostles in relation to the duties of the officers in their respective callings, and the duties and privileges of the members; also of the prosperity of the work in general. A very richly ornamented cake, a present from New York, from Elder George J. Adams' wife to the Twelve, was then exhibited to the meeting. This was blessed by them and distributed to all the officers and members, and the whole congregation, consisting, perhaps, of seven hundred people; a large fragment was still preserved for some who were not present. During the distribution several appropriate hymns were sung, and a powerful and general feeling of delight universally pervaded the meeting. While this was proceeding, Elder Parley P. Pratt composed, and handed over to the clerk, the following lines, which the clerk then read to the meeting: When in far distant regions, As strangers we roam, Far away from our country, Our friends and our home: When sinking in sorrow, Fresh courage we'll take, As we think of our friends, And remember the _cake_. Elder Orson Hyde appealed powerfully to the meeting, and covenanted with the Saints present, in a bond of mutual prayer, during his mission to Jerusalem and the East, which was sustained on the part of the hearers with a hearty amen. Elder Fielding remarked respecting the rich cake of which they had been partaking, that he considered it a type of the good things of that land from whence it came, and from which they had received the fullness of the Gospel. The number of official members present at this conference was then taken, viz., quorum of the Twelve Apostles, 9; Patriarchs, 2; High Priests, 16; quorum of the Seventies, 2; Elders, 31; Priests, 28; Teachers, 17; Deacons, 2. Elders Brigham Young and William Miller then sang the hymn "Adieu, my dear brethren," &c., and President Young blessed the congregation and dismissed them. Brigham Young, Chairman. Thomas Ward, Clerk. Footnotes: 1. John Albertson was the second Patriarch ordained in England, Peter Melling being the first, he was ordained the 17th of April, 1840. {336} CHAPTER XVIII. General Conference at Nauvoo--Epistle of the Twelve to the Saints in England--Difference between Baptists and Latter-Day Saints. _Minutes of the General Conference of the Church of Jesus Christ of Latter-day Saints held in Nauvoo, Illinois, on the 7th day of April, one thousand eight hundred and forty-one_. The names of the presidents of the several quorums were called, and they took their seats on the stand, with their counselors in front. The meeting was called to order. Choir sang a hymn; prayer by William Law. The clerk then read the report of the First Presidency, as follows-- Report of the First Presidency. The Presidency of the Church of Jesus Christ of Latter-day Saints, feel great pleasure in assembling with the Saints at another general conference, under circumstances so auspicious and cheering; and with greatful hearts to Almighty God for His providential regard, they cordially unite with the Saints, on this occasion, in ascribing honor, glory, and blessing to His Holy name. It is with unfeigned pleasure that they have to make known the steady and rapid increase of the Church in this state, the United States, and Europe. The anxiety to become acquainted with the principles of the Gospel, on every hand is intense, and the cry of "come over and help us," is reaching the Elders on the wings of every wind; while thousands who have heard the Gospel have become obedient thereto, and are rejoicing in its gifts and blessings. Prejudice, with its attendant train of evil, is giving way before the force of truth, whose benign rays are penetrating the nations afar off. The reports from the Twelve Apostles in Europe are very satisfactory, and state that the work continues to progress with unparalleled rapidity, and that the harvest is truly great. In the Eastern States the faithful laborers are successful, and many are flocking to the standard of truth {337} Nor is the South keeping back. Churches have been raised up in the Southern and Western States, and a very pressing invitation has been received from New Orleans, for some of the Elders to visit that city; which has been complied with. In our own state and immediate neighborhood, many are avowing their attachment to the principles of our holy religion, and have become obedient to the faith. Peace and prosperity attend us; and we have favor in the sight of God and virtuous men. The time was, when we were looked upon as deceivers, and that "Mormonism" would soon pass away, come to nought, and be forgotten. But the time has gone by when it is looked upon as a transient matter, or a bubble on the wave, and it is now taking a deep hold in the hearts and affections of all those who are noble-minded enough to lay aside the prejudice of education, and investigate the subject with candor and honesty. The truth, like the sturdy oak, has stood unhurt amid the contending elements, which have beat upon it with tremendous force. The floods have rolled, wave after wave, in quick succession, and have not swallowed it up. "They have lifted up their voice, O Lord; the floods have lifted up their voice; but the Lord of Hosts is mightier than the mighty waves of the sea;" nor have the flames of persecution, with all the influence of mobs, been able to destroy it; but like Moses' bush, it has stood unconsumed, and now at this moment presents an important spectacle both to men and angels. Where can we turn our eyes to behold such another? We contemplate a people who have embraced a system of religion, unpopular, and the adherence to which has brought upon them repeated persecutions. A people who, for their love to God, and attachment to His cause, have suffered hunger, nakedness, perils, and almost every privation. A people who, for the sake of their religion, have had to mourn the premature death of parents, husbands, wives, and children. A people, who have preferred death to slavery and hypocrisy, and have honorably maintained their characters, and stood firm and immovable, in times that have tried men's souls. Stand fast, ye Saints of God, hold on a little while longer, and the storm of life will be past, and you will be rewarded by that God whose servants you are, and who will duly appreciate all your toils and afflictions for Christ's sake and the Gospel's. Your names will be handed down to posterity as Saints of God and virtuous men. But we hope that those scenes of blood will never more occur, but that many, very many, such scenes as the present will be witnessed by the Saints, and that in the Temple, the foundation of which has been so happily laid, will the Saints of the Most High continue to congregate from year to year in peace and safety. From the kind and generous feelings, manifested by the citizens of {338} this state, since our sojourn among them, we may continue to expect the enjoyment of all the blessings of civil and religious liberty, guaranteed by the Constitution. The citizens of Illinois have done themselves honor, in throwing the mantle of the Constitution over a persecuted and afflicted people: and have given evident proof that they are not only in the enjoyment of the privileges of freemen themselves, but also that they willingly and cheerfully extend that invaluable blessing to others, and that they freely award to faithfulness and virtue their due. The proceedings of the legislature, in regard to the citizens of this place, have been marked with philanthropy and benevolence; and they have laid us under great and lasting obligations, in granting us the several liberal charters we now enjoy, and by which we hope to prosper until our city becomes the most splendid, our University the most learned, and our Legion the most effective of any in the Union. In the language of one of our own poets, we would say-- In Illinois we've found a safe retreat, A home, a shelter from oppression dire; Where we can worship God as we think right, And mobbers come not to disturb our peace; Where we can live and hope for better days, Enjoy again our liberty, our rights: That social intercourse which freedom grants, And charity requires of man to man. And long may charity pervade each breast, And long may Illinois remain the scene Of rich prosperity, by _peace secured_. In consequence of the impoverished condition of the Saints, the buildings which are in course of erection do not progress as fast as could be desired; but from the interest which is generally manifested by the Saints at large, we hope to accomplish much by a combination of effort, and a concentration of action, and erect the Temple and other public buildings, which we so much need for our mutual instruction and the education of our children. From the reports which have been received, we may expect a large emigration this season. The proclamation which was sent, some time ago, to the churches abroad, has been responded to, and great numbers are making preparations to come and locate themselves in this city and vicinity. From what we now witness, we are led to look forward with pleasing anticipation to the future, and soon expect to see the thousands of Israel flocking to this region in obedience to the heavenly command; numerous inhabitants--Saints--thickly studding the flowery and {339} wide-spread prairies of Illinois; temples for the worship of our God erecting in various parts, and great peace resting upon Israel. We would call the attention of the Saints more particularly to the building of the Temple, for on its speedy erection great blessings depend. The zeal which is manifested by the Saints in this city is, indeed, praiseworthy, and, we hope will be imitated by the Saints in the various stakes and branches of the Church, and that those who cannot contribute labor will bring their gold and their silver, their brass and their iron, with the pine tree, and box tree, to beautify the same. We are glad to hear of the organization of the different quorums in this city, and hope that their organization will be attended to in every stake and branch of the Church, for the Almighty is a lover of order and good government. From the faith and enterprise of the Saints generally, we feel greatly encouraged and cheerfully attend to the important duties devolving upon us, knowing that we not only have the approval of heaven, but also that our efforts for the establishment of Zion and the spread of truth, are cheerfully seconded by the thousands of Israel. In conclusion we would say, brethren, be faithful, let your love and moderation be known unto all men; be patient, be mindful to observe all the commandments of your Heavenly Father, and the God of all grace shall bless you. Even so, Amen. Joseph Smith, President, Robert B. Thompson, Clerk. On motion, Resolved that the report be printed in the _Times and Seasons_. President Rigdon arose and stated that, in consequence of weakness from his labors of yesterday, he would call upon General John C. Bennett to officiate in his place. General Bennett then read the revelations from "The Book of the Law of the Lord," which had been received since the last general conference, in relation to writing a proclamation to the kings of the earth, building a temple in Nauvoo, the organization of the Church, &c. [1] President Joseph Smith rose, and made some observations in explanation of the same; and likewise of the necessity which existed of building the Temple, that the Saints might have a suitable place for worshiping the Almighty; and also the building of the Nauvoo Boarding House, that suitable accommodations may be afforded for the strangers who visit this city. The choir sung a hymn, and the meeting adjourned for one hour. {340} Conference met pursuant to adjournment, and was called to order by William Law. Choir sung a hymn, and President William Marks addressed the throne of grace. General Bennett read the charters granted by the legislature of this state, for incorporating "the City of Nauvoo," "the Nauvoo Legion," "the University of the City of Nauvoo," "the Agricultural and Manufacturing Association," and "the Nauvoo House Association." On motion, Resolved that the charters now read be received by the Church. President Don Carlos Smith arose, and gave an exhortation to the assembly. General John C. Bennett then spoke at some length on the present situation, prospects, and condition of the Church, and remarked that the hand of God must indeed be visible, in accomplishing the great blessings and prosperity of the Church, and called upon the Saints to be faithful and obedient in all things, and likewise forcibly and eloquently urged the necessity of being united in all their movements; and before he sat down, he wished to know how many of the Saints who were present felt disposed to continue to act in concert and follow the instructions of the First Presidency; and called upon all those who did so, to arise on their feet--when immediately the Saints, almost without exception, arose. The choir sung a hymn, and the meeting, after prayer, adjourned until tomorrow morning. _Thursday, 8th_. Thursday morning, April 8. At an early hour this morning the different quorums, who had previously been organized, came to the ground and took their seats as follows: The First Presidency, with the presidents of the quorums on the stand, the High Council on the front of the stand, the High Priests on the front to the right of the stand, the Seventies immediately behind the High Priests, the Elders in the front to the left, the Lesser Priesthood on the right. On motion, Resolved, that this conference continue until Sunday evening. President Joseph Smith declared the rule of voting to be, a majority in each quorum; exhorted them to deliberation, faith, and prayer; and that they should be strict and impartial in their examinations. He then told them that the presidents of the different quorums would be presented before them for their acceptance or rejection. Bishop Whitney then presented the First Presidency to the Lesser {341} Priesthood. President John A. Hicks presented them to the Elders' quorum. President Joseph Young presented them to the quorums of the Seventies. President Don Carlos Smith presented them to the High Priests' quorum. Counselor Elias Higbee presented them to the High Council; and the clerk then presented them to the presidents of all the quorums on the stand, and they were unanimously accepted. John C. Bennett was presented, with the First Presidency, as Assistant President until President Rigdon's health should be restored. The presidents and counselors belonging to the several quorums were then presented to each quorum separately, for approval or rejection, when the following persons were objected to, viz., John A. Hicks, president of the Elders' quorum; Alanson Ripley, Bishop; Elder John E. Page, one of the Twelve Apostles; and Noah Packard, High Priest. Bishop Newel K. Whitney moved their cases be laid over, to be tried before the several quorums. President Joseph Smith presented the building committee of the "House of the Lord," viz., Alpheus Cutler, Reynolds Cahoon, and Elias Higbee, to the several quorums collectively, and they were unanimously received. President Smith observed that it was necessary that someone should be appointed to fill the Quorum of the Twelve Apostles, in the room of the late Elder David W. Patten; whereupon President Rigdon nominated Elder Lyman Wight to that office; and he was unanimously accepted. Elder Wight stated that it was an office of great honor and responsibility, and he felt inadequate to the task; but, inasmuch as it was the wish of the authorities of the Church that he should take that office, he would endeavor to magnify it. _Resolved_: That James Allred be appointed to the office of High Councilor, in the place of Charles C. Rich, who had been chosen a counselor to the president of this stake, and that Leonard Soby be appointed one of the High Council, in the room of David Dort, deceased. The choir sung a hymn, and after prayer by President Rigdon, the meeting adjourned for two hours. Conference met pursuant to adjournment. A hymn was sung by the choir. President Rigdon delivered an interesting discourse on the subject of "Baptism for the dead." President Joseph Smith followed on the same subject; and threw considerable light on the doctrine which had been presented. The choir then sung a hymn; and after prayer by Elder William Smith, conference adjourned until tomorrow morning at 10 o'clock. Friday morning, the 9th, conference met pursuant to adjournment. The quorums reported that they had investigated the conduct of the {342} persons who had been objected to, and that they had rejected Alanson Ripley and James Foster. Leave was given to James Foster to make a few remarks respecting the charges preferred against him: after which it was resolved that Elder James Foster continue his standing in the Church. _Resolved_: That, as Alanson Ripley has not appeared to answer the charges preferred against him, that his Bishopric be taken from him. President Joseph Smith made some observations respecting the duty of the several quorums, in sending their members into the vineyard, and also stated that labor on the Temple would be as acceptable to the Lord, as preaching in the world, and that it was necessary that some agents should be appointed to collect funds for building the Temple. _Resolved_: That John Murdock, Lyman Wight, William Smith, Henry William Miller, Amasa Lyman, Leonard Soby, Gehiel Savage, and Zenos H. Gurley be appointed to travel and collect funds for the same. A hymn was then sung by the choir. Prayer by President Don Carlos Smith. President Joseph Smith then stated that he should resign the meeting to the presidency of the stake, and the president of the High Priests' quorum. The building committee were called upon to address the assembly. Elder Cahoon spoke at length on the importance of building the Temple, and called upon the Saints to assist them in their great undertaking. Elder Alpheus Cutler made some very appropriate remarks. Conference adjourned one hour. Conference met pursuant to adjournment. Elias Higbee spoke on the same subject [_i. e_. importance of building the Temple]. Elder Lyman Wight then came forward and addressed the meeting at considerable length. The clerk read a letter from Elder John Taylor in England, to President Joseph Smith, which gave an account of the prosperity of the work of the Lord in that land. On motion, adjourned until tomorrow morning at 10 o'clock. Saturday, 10th. The weather was unfavorable, consequently no business was transacted. Sunday, 11th. The conference again met. Elder Zenos H. Gurley preached on the literal fulfillment of prophecy. President Rigdon made some observations on baptism for the remission of sins. Conference adjourned for one hour. Conference met, and was addressed by the Bishops of the stake, who stated the situation of the poor who had to be supported, and called upon the Saints to assist in relieving the necessities of the widows and fatherless. {343} Elder Lyman Wight made some observations on the subject. President Joseph Smith then addressed the assembly, and stated that in consequence of the severity of the weather the Saints had not received as much instruction as he desired, and that some things would have to be laid over until the next conference. As there were many who wished to be baptized, they would now go to the water, and give them opportunity. The procession was then organized, and proceeded to the Mississippi. After the baptisms were over, the conference adjourned to the first of October next. Joseph Smith, President. R. B. Thompson, Clerk. On the 7th of April, 1841, the Twelve Apostles were in England and were busy in council, visiting the Saints in Manchester, and in the evening supped at "Mother Miller's." On the 9th, they visited the Zoological Gardens, Manchester, England. Elder W. J. Barratt writes from Australia, "he had arrived safe at Adelaide after a rough passage, but had not baptized any persons. Obstacles to the introduction of the work of the Lord are very great." _Letter of George A. Smith to the Star--Report of Labors_. Bolton, April 11, 1841. _Elder P. P. Pratt_: I thought good to give your readers (through the medium of the _Star_) a short account of my labors in England. I landed in Liverpool on the 6th of April, 1840; and, after attending the Preston conference, I went to the Staffordshire Potteries, where there were about 100 Saints; I remained there three months. The work continued to prosper, and 80 were added to the church in that time. I then left the church there to the care of Elder Alfred Cordon, and, in company with Elders Kimball and Woodruff, visited the churches in Herefordshire and vicinity. Hundreds received our testimony, and were baptized. From thence we proceeded to London, where we met with much difficulty in introducing the fullness of the Gospel; the hearts of the people were barred against the truth, but the Lord blessed our labors, and we succeeded in establishing a branch of the Church there. My health being poor, I was counseled by my brethren of the Twelve Apostles to return to the field of my former labors in Staffordshire; which I did, leaving in London {344} but eleven members. Since that time, my labors have been chiefly confined to the limits of the Staffordshire conference, which has, until lately, included Birmingham and Macclesfield, containing eighteen branches of the Church, 580 members having been added since the time I commenced laboring there. Many have been called to the ministry, who are faithful men, and willing to receive counsel. Although I have suffered much bodily affliction during the past year, the Lord has blessed my labors abundantly, and I can say I never enjoyed myself better in the discharge of my duty, than I have on this mission. Among the greatest blessings I have enjoyed, has been the privilege of attending four general conferences, and meeting in council with the Twelve Apostles. I can assure you that a meeting with those in whose company I have suffered so much tribulation for the Gospel's sake, both at home and abroad, by land and sea, is to me a privilege indeed. I am now preparing to return home with my brethren, according to the instructions of the First Presidency of the Church; and, as I take my leave of the Saints in this land, my prayer to God is that He will preserve His people from the hand of Satan, and prepare them for the coming Redeemer, who is near at hand. I remain your servant for the Gospel's sake, George A. Smith. _Tuesday, 13_.--Elder Heber C. Kimball left Manchester for Preston. _Thursday 15_. _Conference in New York City_. A conference of the Church was held in New York City. Elder George W. Harris, of Nauvoo, chairman. Lucien R. Foster was elected president of the branch, and Addison Everett and George Holmes, his counselors. John M. Bernhisel was elected Bishop, and Richard Burge and William Acker his counselors. These six, having been chosen, were ordained and set apart to the several offices under the direction of Elder Harris, he having been specially appointed and authorized by President Hyrum Smith, at the Philadelphia conference, to organize more perfectly the branch in New York. Lucien R. Foster, Secretary. _An Epistle of the Twelve Apostles to the Church of Jesus Christ of Latter-day Saints in England, Scotland, Ireland, Wales, and the Isle of Man, Greeting_: Beloved Brethren:--Inasmuch as we have been laboring for some time in this country, and most of us are about to depart for the land of {345} our nativity; and, feeling anxious for your welfare and happiness in time and in eternity, we cheerfully offer you our counsel in the closing number of the first volume of the _Star_, hoping you will peruse it when we are far away, and profit by the same. First of all, we would express our joy and thanksgiving to Him who rules, and knows the hearts of men, for the heed and diligence with which the Saints in this county have hearkened to the counsel of those whom God has seen fit to send among them, and who hold the keys of this ministry. By this means a spirit of union, and, consequently, of power, has been generally cultivated among you. And now let the Saints remember that which we have ever taught them, both by precept and example, viz., to beware of an aspiring spirit, which would lift you up one above another, to seek to be the greatest in the kingdom of God. This is that spirit which hurled down the angels. It is that spirit which actuates all the churches of the sectarian world, and most of the civil and military movements of the men of the world. It is that spirit which introduces rebellion, confusion, misrule, and disunion, and would, if suffered to exist among us, destroy our union, and, consequently, our power, which flows from the Spirit, through the Priesthood; which Spirit, and power, and Priesthood, can only exist with the humble and meek of the earth. Therefore, beware, O ye Priests of the Most High! lest ye are overcome by that spirit which would exalt you above your fellow-laborers, and thus hurl you down to perdition, or do much injury to the cause of God. Be careful to respect, not the eloquence, not the smooth speeches, not the multitude of words, not the talents of men, but the offices which God has placed in the Church. Let the members hearken to their officers, let the Priests, Teachers, and Deacons hearken to the Elders, and let the Elders hearken to the presiding officers of each church or conference, and let all the churches and conferences hearken to the counsel of those who are still left in this country to superintend the affairs of the Church; and, by so doing, a spirit of union will be preserved, and peace and prosperity will attend the people of God. We have seen fit to appoint our beloved brethren and fellow-laborers, Levi Richards and Lorenzo Snow to travel from conference to conference, and to assist Brother Pratt in the general superintendency of the Church in this country. These are men of experience and soundness of principle, in whose counsel the Church may place entire confidence, as long as they uphold them by the prayer of faith. The spirit of emigration has actuated the children of men, from the time our first parents were expelled from the garden until now. It was this spirit that first peopled the plains of Shinar, and all other places; yes, it was emigration that first broke upon the death-like silence and {346} loneliness of an empty earth, and caused the desolate land to teem with life, and the desert to smile with joy. It was emigration that first peopled England, once a desolate island, on which the foot of man had never trod, but now abounding in towns and cities. It was emigration that turned the wilds of America into a fruitful field, and besprinkled the wilderness with flourishing towns and cities, where a few years since the war hoop of the savage, or the howl of the wild beasts was heard in the distance. In short, it is emigration that is the only effectual remedy for the evils which now afflict the over-peopled countries of Europe. With this view of the subject, the Saints, as well as thousands of others, seem to be actuated with the spirit of enterprise and emigration, and as some of them are calculating to emigrate to America, and settle in the colonies of our brethren, we would here impart a few words of counsel on the subject of emigration. It will be necessary, in the first place, for men of capital to go on first and make large purchases of land, and erect mills, machinery, manufactories, &c., so that the poor who go from this country can find employment. Therefore, it is not wisdom for the poor to flock to that place extensively, until the necessary preparations are made. Neither is it wisdom for those who feel a spirit of benevolence to expend all their means in helping others to emigrate, and thus all arrive in a new country empty-handed. In all settlements there must be capital and labor united, in order to flourish. The brethren will recollect that they are not going to enter upon cities already built up, but are going to "build cities and inhabit them." Building cities cannot be done without means and labor. On this subject we would call the particular attention of the Saints to the Epistle, and also to the proclamation signed by the First Presidency of the Church, published in the eleventh number of this work (the _Star_), and would earnestly exhort them to observe the order and instructions there given. We would also exhort the Saints not to go in haste, nor by flight, but to prepare all things in a proper manner before they emigrate; and especially in regard to their dealings with the world, let them be careful to settle everything honestly, as becometh Saints, as far as lies in their power, and not go away in debt, so far as they have the means to pay. And if any go away in debt, because they have not the means to pay, let it be with the design of paying as industry shall put it in their power, so that the cause of truth be not evil spoken of. We have found that there are so many "pick-pockets," and so many that will take every possible advantage of strangers in Liverpool, that we have appointed Elder Amos Fielding as the agent of the Church to superintend the fitting out of the Saints from Liverpool to America. Whatever information the Saints may want about the preparation for {347} a voyage, they are advised to call on Elder Fielding at Liverpool, as their first movement when they arrive there as emigrants. There are some brethren who have felt themselves competent to do their own business in these matters and, rather despising the counsel of their friends, have been robbed and cheated out of nearly all they had. A word of caution to the wise is sufficient. It is also a great saving to go in companies, instead of going individually. First, a company can charter a vessel, so as to make the passage much cheaper than otherwise. Secondly, provisions can be purchased at wholesale, for a company, much cheaper than otherwise. Thirdly, this will avoid bad company on the passage. Fourthly, when a company arrives at New Orleans they can charter a steamboat, so as to reduce the passage near one-half. This measure will save some hundreds of pounds on each ship load. Fifthly, a man of experience can go as leader of each company, who will know how to avoid rogues and knaves. Sovereigns are more profitable than silver or any other money, in emigrating to America; and the brethren are also cautioned against the American money, when they arrive in that country. Let them not venture to take paper money of that country, until they become well informed in regard to the different banks, for very few of them will pass current very far from the place where they are issued, and banks are breaking almost daily. It is much cheaper going by New Orleans than by New York; but it will never do for emigrants to go by New Orleans in the summer, on account of the heat and sickness of the climate. It is, therefore, advisable for the Saints to emigrate in autumn, winter, or spring. Let the Saints be careful also to obtain a letter of recommendation, from the Elders where they are acquainted, to the brethren where they are going, certifying their membership; and let the Elders be careful not to recommend any who do not conduct themselves as Saints; and especially those who would go with a design to defraud their creditors. In regard to ordaining and licensing officers, each conference is now organized under the care of their respective presidents, who, with the voice of the Church, may ordain, according to the gifts and callings of God, by the Holy Spirit, and under the general superintendence of Elders Pratt, Richards, and Snow. Licenses should be signed by the presiding officers. There are many other items of importance, which we would gladly mention, had we time and space sufficient; but this must suffice for the present; and may the God of our fathers bless you all with wisdom and {348} grace to act each your part in the great work which lies before you, that the world may be warned, and thousands brought to the knowledge of the truth; and may He bless and preserve you blameless until the day of His coming. Brethren and sisters, pray for us. We remain, your brethren in the new and everlasting covenant, Brigham Young, Heber C. Kimball, Orson Hyde, Parley P. Pratt, Orson Pratt, Willard Richards, Wilford Woodruff, John Taylor, Geo. A. Smith. Manchester, April 15, 1841. Elders Brigham Young, Orson Pratt, Wilford Woodruff, George A. Smith, and Levi Richards went from Manchester to Liverpool to attend a tea-party at the Music Hall. Difference Between the Baptist and Latter-Day Saints, from the "North Staffordshire Mercury." Sir:--In a late publication, you reported the case of some persons who were taken before T. B. Ross, Esq., for disturbing a congregation of Latter-day Saints, or believers in the "Book of Mormon." A teacher of that sect, on being asked by the magistrate wherein they differed from the Baptists, replied, "In the laying on of hands;" but declined making an honest confession of those peculiarities which separate them as widely from the Baptists, as from every other denomination of the Christian church. This was certainly prudent; but as the Baptists feel themselves dishonored by such an alliance, they would be unjust to themselves were they to leave unanswered such a libel upon their denomination. The following very prominent marks of difference will enable your readers to judge for themselves. 1. The Saints admit all persons indiscriminately to baptism, encouraging them to pass through that rite, with the promise that great spiritual improvement will follow. They baptize for remission of sins, without waiting for creditable evidence of repentance for sin. But the Baptists admit none to that ordinance who do not exhibit this qualification in the most satisfactory manner; and if they found a candidate looking to the water of baptism as having virtue to cleanse him from sin, he would be put back until better instructed. {349} 2. After baptism the Saints kneel down, and their Priest, laying on his hands, professes to give them the Holy Ghost. If effects similar to those produced by the laying on of the Apostles' hands were seen to follow, skepticism must yield to the force of such evidence; but in their case no such effects are produced; the baptized sinner is a sinner still, though flattered and deluded with the epithet "Latter-day Saint." The Baptists regard such mummery with as much disgust as all Christians do. 3. Having, as they suppose, the extraordinary gifts of the Spirit, the Saints consistently pretend to have the power of working wonders, and process to heal the sick with holy oil; also to the power of prophecy. As most moral evils bring with them their own remedy, these lofty pretensions will ruin them in due time, by opening the eyes of the most deluded, as in the case of the countless sects of impostors who have appeared upon the stage before them. It need not be added, that the Baptists stand far removed from such conceits, and have no part in them. 4. Not satisfied with the Bible as a complete revelation from God, the "Latter-day Saints" have adopted a romance, written in America, as a fresh revelation, and have added a trashy volume of 600 pages to that book, which we are forbidden to add to, or take from, under the most awful penalties! But even this is not enough for their impious resumption. They have published a monthly magazine, in which "new revelations" are served up fresh, as they arrive, for the use of all who can swallow them. The disgust with which the Baptists regard such a melancholy exhibition of human folly and wickedness, separates them to an impassable distance from such people. 5. In order to carry on this order of things, the Latter-day Saints have appointed two Priesthoods. "The Lesser, or Aaronic Priesthood, is to hold the keys of the ministering of angels, and to administer in outward ordinances. The power and authority of the higher, or Melchisedek Priesthood, is to hold the keys of all the spiritual blessings of the Church--to have the privilege of receiving the mysteries of the Kingdom of heaven--to have the heavens opened to them--to commune with the general assembly and Church of the First-born; and to enjoy the communion and presence of God the Father, and of Jesus the Mediator of the new covenant," (see page 13). So that, in this wonderful Priesthood, they have provided for an ample supply of new things, in endless variety, and without end, from the hands of wretched men, who blasphemously aspire to a dignity which belongs alone to Him who is the only "Priest forever after the order of Melchisedek." The fear of trespassing upon your valuable columns, Mr. Editor, prevents my enlarging upon these and very many other points of {350} difference; but enough has been done to show your readers, that no two sects can differ more widely from each other, than the Baptists and the Latter-day Saints; and that to confound them in any way together is not only unjust to the former, but involves them in the disgrace of being partakers in a bold imposition, or a pitiable delusion, which they regard with equal abhorrence and disgust. A Baptist. Hanley, Feb. 16, 1841. The foregoing article attempts to show the difference between the Baptists and Latter-day Saints. We will now attempt to show the difference between the Baptists and Former-day Saints. The Difference Between the Baptists and the Former-Day Saints. 1st. The Former-day Saints baptized _for remission of sins, _Acts ii: 38. The Baptists baptize those only who are supposed to have their sins forgiven before they are baptized. 2nd. The Former-day Saints admitted all persons indiscriminately to baptism, as soon as they professed faith and repentance, encouraging them to pass through that rite, with the promise that great spiritual improvement would follow, Acts ii: 38-41 inclusive. But if the Baptists found the penitent believer looking for remission of sins through that rite, they would be put back to "get religion" where they could find it. 3rd. After baptism, the Former-day Saints prayed for, and laid hands on the disciples in the name of Jesus, and professed to give them the Holy Ghost, Acts viii: 17, also Acts xix: 6. The Baptists say, "They regard such mummery with as much disgust as all Christians do." 4th. Having, as they supposed, the extraordinary gifts of the Spirit, the Former-day Saints consistently pretended to have the power of working wonders, and professed to heal the sick with holy oil; James v: 14, 15. Also to the power of prophecy; First Corinthians from 12th to 14th chapter. It need not be added that the Baptists stand far removed from "such conceits," and have no part in them; nor in anything pertaining to the gifts and power of God: or, to use the Apostle's own words, "they have a form of godliness, denying the power." 5th. Not satisfied with the Bible as a complete revelation from God, the Former-day Saints have added a volume of several hundred pages (the New Testament), to that book, which (according to Baptist logic) {351} Moses forbid them to add to, or take from; but new revelations were served up almost daily, fresh as they arrived, for all those who could swallow them. "The disgust with which the Baptists regard such things, considering them but a melancholy exhibition of human folly and wickedness," separates them to an impassable distance from the Former-day Saints; and how, with all these differences, the Baptists should ever have been thought, by themselves, or anybody else, to be the Church of Christ, is difficult to imagine! 6th. In order to carry on their strange work, or order of things, the Former-day Saints had two Priesthoods. The Aaronic Priesthood administered in outward ordinances, as in the case of John the Baptist. The power and authority of the higher, or Melchisedek Priesthood, was to hold the keys of all the spiritual blessing of the Church, as Jesus said, "I give unto thee the keys of the kingdom of heaven--whatsoever thou shalt bind on earth shall be bound in heaven," &c. They were to have the privilege of knowing the mysteries of the kingdom of heaven. "To you it is given to know the mysteries of the kingdom"--to have the heavens opened unto them--to commune with the general assembly and Church of the First born; and to enjoy the communion and presence of God the Father, and of Jesus the Mediator of the new covenant: Heb. xii: 22, 23, 24. So that in this wonderful Priesthood, they have provided for an ample supply of new things, in endless variety, and without end, from those who are and were counted the off-scouring of all things; and who, as the Baptists would insinuate, "did aspire to a dignity," which they say, "Belongs alone to Him who is the only Priest forever after the order of Melchisedek." The fear of trespassing upon the time and patience of our readers, prevents our enlarging upon these and many other points of difference; but enough has been said to show, that no two sects can possibly differ more widely from each other than do the Baptists and Former-day Saints, and to amalgamate the two systems in any way is not only an act of injustice--but would involve the Baptists, who by the way are an honorable body, in the disgrace of that sect which was "everywhere spoken against." See Acts 28:23. Footnotes: 1. This is the revelation of 19th January, 1841, now section cxxi, Doctrine and Covenants. {352} CHAPTER XIX. Organization of the Nauvoo Legion--Notable Persons at Nauvoo--The Prophet's Sermon on Individual Responsibility for Sin and the Doctrine of Election. [Sidenote: The Twelve Embark for Home.] _Tuesday, 20_.--Elders Brigham Young, Heber C. Kimball, Orson Pratt, Wilford Woodruff, John Taylor, George A. Smith and Willard Richards and family, went on board of the ship _Rochester_, at Liverpool, Captain Woodhouse (who delayed his sailing two days, to accommodate the Elders), bound for New York with a company of 130 Saints. Elder Parley P. Pratt tarried in England to preside over the Church, and continue the publication of the _Millennial Star_, and Elder Hyde to pursue his mission to Jerusalem. Mr. James Robinson, Assessor for the City of Nauvoo, died, aged 30. He had resided in this county many years, and for his business habits and kind disposition, he was highly respected. _Wednesday, 21_.--The _Rochester_ sailed. [Sidenote: Changes in the Iowa Stake.] _Saturday, 24_.--The High Council of Iowa selected David Pettigrew and Moses Nickerson Counselors to President John Smith, in place of Reynolds Cahoon and Lyman Wight, removed by appointment; James Emmett in the place of David Pettigrew in the High Council, Joseph C. Kingsbury in place of George W. Pitkin, removed to Nauvoo, and William Clayton in place of Erastus Snow, absent. _Monday, 26_.--I attended the City Council. Several members being absent, I moved that the Marshall be ordered to enforce the attendance of Aldermen and {353} Councillors, at one o'clock on Saturday next, and Council adjourned. _Wednesday, 28_.--The ship _Rochester_ encountered a tempest, shipped a heavy sea, Wilford Woodruff got thoroughly drenched; Willard Richards escaped under the bulwarks. _Saturday, May 1_.--Elder Robert B. Thompson became associate editor of the _Times and Seasons_. [Sidenote: Organization of the Legion.] The first Regiment, first cohort of the Nauvoo Legion, consisting of four companies, was organized, and Captain George Miller was elected colonel; Captain Stephen Markham, lieutenant-colonel, and Captain William Wightman, major. The first regiment, second cohort, consisting of four companies, was also organized, and Captain Charles C. Rich was elected colonel, Captain Titus Billings, lieutenant-colonel, and Captain John Scott, major. Also the second regiment, second cohort, consisting of four companies, was organized, and Captain Francis M. Higbee was elected colonel; Captain Nelson Higgins, lieutenant-colonel, and Aaron H. Golden, major. I attended the City Council, and moved that the sympathies of the Council be tendered to the relatives of James Robinson, deceased, the late assessor and collector for the city, which was carried. [Sidenote: New Burying Ground for Nauvoo.] I also moved that a new burying ground be procured, outside the city limits, and purchased at the expense of the corporation; which was carried; and Alderman Daniel H. Wells, and councillors Wilson Law and John T. Barnett were appointed a committee, and ten acres were ordered to be purchased. I spoke at length on the rights and privileges of the owners of the ferry, showing that the City Council has no right to take away ferry privileges, once granted, without damages being paid to the proprietor; and also moved that an ordinance be passed to protect citizens killing {354} dogs running at large, which were set upon cattle or hogs, or molest individuals. And also spoke on other subjects before the council. _Sunday, 2_.--The Teachers' quorum was organized in Nauvoo, Elisha Averett, President, James Hendricks and James W. Huntsman, Counselors. _Tuesday, 4_.-- _Nauvoo Legion Affairs_. Headquarters, Nauvoo Legion, City of Nauvoo, Illinois, May 4, 1841. General Orders. Pursuant to an act of the Court Martial, the troops attached or belonging to the Legion will parade at the place of general rendezvous, in the City of Nauvoo, for drill, review and inspection, on Saturday, the 3rd day of July, at half-past nine o'clock a. m., armed and equipped according to law. At ten o'clock the line will be formed and the general officers conducted to their posts, under a fire of artillery. The commandants of the 1st and 2nd companies, 2nd battalion, 1st regiment, 2nd cohort, are directed to enroll every man residing within the bounds of their respective commands, and not attached to any other company of the Legion, between the ages of eighteen and forty-five years, and notify them of their attachment to the service, and their legal liabilities. As will be seen by the following legal opinion of Judge Douglas, of the Supreme Court of the State of Illinois, than whom no man stands more deservedly high in the public estimation, as an able and profound jurist, politician and statesman; the officers and privates, belonging to the Legion, are exempt from all military duty, not required by the legally constituted authorities thereof. They are, therefore, expressly inhibited from performing any military services, not ordered by the general officers, or directed by the court martial: City Of Nauvoo, Illinois, May 3, 1841. _General Bennett_: Dear Sir.--In reply to your request, I have examined so much of the Nauvoo City Charter, and Legislative Acts, as relate to the "Nauvoo Legion," and am clearly of opinion, that any citizen of Hancock county, who may attach himself to the Nauvoo Legion, has all the privileges that appertain to which independent military body, and is exempt from all other military duty, as provided in the 25th section of the City Charter; and cannot, therefore, be fined any military or civil court, for neglecting or refusing to parade with any other military body, or {355} under the command of any officers who are not attached to said Legion. The language of the laws upon this subject, is so plain and specific as to admit of no doubt as to its true meaning and intent. I do not consider it necessary, therefore, to enter into an argument to prove a position which is evident from an inspection of the laws themselves. I am very respectfully, your friend, S. A. Douglas. The Legion is not, as has been falsely represented by its enemies, exclusively a "Mormon" military association, but a body of citizen soldiers, organized (without regard to political preferences or religious sentiments) for the public defense, the general good, and the preservation of law and order--to save the innocent, unoffending citizens from the iron grasp of the oppressor and perpetuate and sustain our free institutions against misrule, anarchy, and mob violence; no other views are entertained or tolerated. The general parades of the Legion will be in the City of Nauvoo, but all other musters will be within the bounds of the respective companies, battalions, regiments and cohorts. The 8th section of "An Act for the Organization and Government of the Militia of this State," in force July 2, 1833, provides that "when any person shall enroll himself in a volunteer company, he shall forthwith give notice in writing to the commanding officer of the company in which he was enrolled," &c., and that the commanding officer of a regiment or battalion, may, in a certain contingency, dissolve such company and some of the petty, ignorant, and imprudent militia officers maintain that such is still the law; but those blind leaders of the blind are informed that the 11th section of "An Act Encouraging Volunteer Companies," approved March 2, 1837, reads as follows: "So much of the 8th section of an Act entitled, "An Act for the Organization and Government of the Militia of this State," in force July 2, 1833, as requires a volunteer to give notice in writing to the commanding officer of the company in which he was enrolled, and authorizes commandants of regiments to disband independent companies, be and the same is hereby repealed." If officers act upon the obsolete laws of the "little book" which have been repealed, years since, it will be sweet to the taste, but "make the belly bitter;" and should any civil or military officer attempt to enforce the collection of any military fines upon the members of the Legion, excepting when such fines are assessed by the court martial of the Legion, such persons are directed to apply to the master in chancery, for Hancock county, for an injunction to stay the illegal proceedings. The militia companies of Hancock county, and citizens generally, are respectfully invited to unite with the Legion, and partake of its privileges. {356} All officers are required to enforce the most rigid discipline on all days of public parade. Persons holding enrolling orders are directed to act with energy; consummate their trust, and make prompt returns to the office of the Major-General. The Lieutenant-General desires that all his friends should attach themselves to some company, either in the first or second cohort. This will enable them to receive correct military instruction, under the teachings of experienced officers, according to the drill and discipline of the United States army--and qualify them for efficient service in the cause of their beloved country and state, in the hour of peril. The eleven companies of minute men will, at all times, hold themselves in readiness to execute the laws, as originally instructed by the general officers. The officers and troops of the Legion are directed to treat with proper respect and decorum, all other officers and troops in the service of this state, or of the United States. Officers are ordered to treat their troops with marked respect; and, while they discharge their duties with promptitude and boldness as officers, they must not forget or neglect to observe the requisites of gentlemen. The second company (light infantry), 1st battalion, 1st regiment, 2nd cohort; and the 1st company (lancers), 1st battalion, 3rd regiment, 2nd cohort of the Legion, will act as an escort for the reception of such visiting companies from Illinois and Iowa, as may be present. Should the Governor be present, it will be announced by a fire of artillery, by the 1st and 2nd companies, 1st battalion, 1st regiment, 1st cohort, and the 1st company, 1st battalion, 1st regiment, 2nd cohort, when he will be received by the entire Legion, with the honors due so conspicuous a personage as the Commander-in-Chief of the forces of the state. Officers, receiving copies of these orders, will promulgate the same without delay, throughout the bounds of their respective commands. Joseph Smith, Lieutenant-General. _Letter of the Prophet to the "Times and Seasons"--Visit of Notable Persons to Nauvoo_. City Of Nauvoo, May 6, 1841. _To the Editors of the "Times and Seasons_:" Gentlemen:--I wish, through the medium of your paper, to make known that, on Sunday last, I had the honor of receiving a visit from the Hon. Stephen A. Douglas, Justice of the Supreme Court, and Judge of the Fifth Judicial Circuit of the state of Illinois, and Cyrus Walker {357} Esq., of Macomb, who expressed great pleasure in visiting our city, and were astonished at the improvements which were made. They were officially introduced to the congregation who had assembled on the meeting ground, by the mayor; and they severally addressed the assembly. Judge Douglas expressed his satisfaction of what he had seen and heard respecting our people, and took that opportunity of returning thanks to the citizens of Nauvoo, for conferring upon him the freedom of the city; stating that he was not aware of rendering us any service sufficiently important to deserve such marked honor; and likewise spoke in high terms of our location and the improvements we had made, and that our enterprise and industry were highly creditable to us, indeed. Mr. Walker spoke much in favor of the place, the industry of the citizens, &c., and hoped they would continue to enjoy all the blessings and privileges of our free and glorious Constitution, and, as a patriot and a freeman, he was willing, at all times, to stand boldly in defense of liberty, and law. It must indeed be satisfactory to this community to know that kind and generous feelings exist in the hearts of men of such high reputation and moral and intellectual worth. Judge Douglas has ever proved himself friendly to this people, and interested himself to obtain for us our several chartes, holding at that time the office of Secretary of State. Mr. Walker also ranks high, and has long held a standing at the bar, which few attain, and is considered one of the most able and profound jurists in the state. The sentiments they expressed on the occasion were highly honorable to them as American citizens, and as gentlemen. How different their conduct from that of the official characters in the state of Missouri, whose minds were prejudiced to such an extent that, instead of mingling in our midst and ascertaining for themselves our character, kept entirely aloof, but were ready, at all times, to listen to those who had the "poison of adders under their tongues," and who sought our overthrow. Let every person who may have imbibed sentiments prejudicial to us, imitate the honorable example of our distinguished visitors (Douglas and Walker), and I believe they will find much less to condemn than they anticipated, and probably a great deal to commend. What makes the late visit more pleasing, is the fact that Messrs. Douglas and Walker have long been held in high estimation as politicians, being champions of the two great parties that exist in the state; but laying aside all party strife, like brothers, citizens, and friends, {358} they mingle with us, mutually disposed to extend to us that courtesy, respect, and friendship, which I hope we shall ever be proud to reciprocate. I am, very respectfully, yours, &c., Joseph Smith. _Saturday, 8_.--Brother William Smith is preaching in Pennsylvania. Accounts of the progress of the Gospel from the Elders abroad are very encouraging. A magazine of 300 barrels of gunpowder, at Fort Moultrie, South Carolina, exploded, blowing the fort, seven other buildings, and forty persons to atoms. _Wednesday, 12_.--The _Rochester_, with the Elders, came in sight of Cape Sable, Nova Scotia. _Saturday, 15_.--Good news has recently reached us from Tennessee, New York, Upper Canada, and New Orleans. The Elders are baptizing in all directions. _Sunday, 16_.--I addressed the Saints. The following is a sketch of my sermon by the editor of the _Times and Seasons_: The Prophet's Discourse. At 10 o'clock a. m., a large concourse of the Saints assembled on the meeting ground, and were addressed by President Joseph Smith, who spoke at considerable length. He commenced his observations by remarking that the kindness of our Heavenly Father called for our heartfelt gratitude. He then observed that Satan was generally blamed for the evils which we did, but if he was the cause of all our wickedness, men could not be condemned. The devil could not compel mankind to do evil; all was voluntary. Those who resisted the Spirit of God, would be liable to be led into temptation, and then the association of heaven would be withdrawn from those who refused to be made partakers of such great glory. God would not exert any compulsory means, and the devil could not; and such ideas as were entertained [on these subjects] by many were absurd. The creature was made subject to vanity, not willingly, but Christ subjected the same in hope--all are subjected to vanity while they travel through the crooked paths and difficulties which surround them. Where is the man that is free from vanity? None ever were perfect but Jesus; and why was He perfect? Because He was the Son of God, and had the fullness of the Spirit, and greater power than any man. But {359} notwithstanding their vanity, men look forward with hope (because they are "subjected in hope") to the time of their deliverance. The speaker then made some observations on the first principles of the Gospel, observing, that many of the Saints who had come from different states and nations had only a very superficial knowledge of these principles, not having heard them fully investigated. He then briefly stated the principles of faith, repentance, and baptism for the remission of sins, these were believed by some of the righteous societies of the day, but the doctrine of laying on of hands for the gift of the Holy Ghost was discarded by them. The speaker then referred to the 6th chapter of Hebrews, 1st and 2nd verses. "Not laying again the foundation of repentance from dead works," &c, but of the doctrines of baptisms, laying on of hands, the resurrection, and eternal judgment, &c. That the doctrine of eternal judgment was perfectly understood by the Apostles, is evident from several passages of Scripture. Peter preached repentance and baptism for the remission of sins to the Jews who had been led to acts of violence and blood by their leaders; but to the rulers he said, "I would that through ignorance ye did it, as did also those ye ruled." "Repent, therefore, and be converted, that your sins may be blotted out, when the times of refreshing (redemption) shall come from the presence of the Lord, for He shall send Jesus Christ, who before was preached unto you," &c. The time of redemption here had reference to the time when Christ should come; then, and not till then, would their sins be blotted out. Why? Because they were murderers, and no murderer hath eternal life. Even David must wait for those times of refreshing, before he can come forth and his sins be blotted out. For Peter, speaking of him says, "David hath not yet ascended into heaven, for his sepulchre is with us to this day." His remains were then in the tomb. Now, we read that many bodies of the Saints arose at Christ's resurrection, probably all the Saints, but it seems that David did not. Why? Because he had been a murderer. If the ministers of religion had a proper understanding of the doctrine of eternal judgment, they would not be found attending the man who forfeited his life to the injured laws of his country, by shedding innocent blood; for such characters cannot be forgiven, until they have paid the last farthing. The prayers of all the ministers in the world can never close the gates of hell against a murderer. He then spoke on the subject of election, and read the 9th chapter of Romans, from which it was evident that the election there spoken of was pertaining to the flesh, and had reference to the seed of Abraham, according to the promise God made to Abraham, saying, "In thee, and in thy seed, all the families of the earth shall be {360} blessed." To them belonged the adoption and the covenants, &c. Paul said, when he saw their unbelief, "I wish myself accursed"--according to the flesh--not according to the spirit. Why did God say to Pharaoh, "For this cause have I raised thee up"? Because Pharaoh was a fit instrument--a wicked man, and had committed acts of cruelty of the most atrocious nature. The election of the promised seed still continues, and in the last day, they shall have the Priesthood restored unto them, and they shall be the "saviors on Mount Zion," the ministers of our God; if it were not for the remnant which was left, then might men now be as Sodom and Gomorrah. The whole of the chapter had reference to the Priesthood and the house of Israel; and unconditional election of individuals to eternal life was not taught by the Apostles. God did elect or predestinate, that all those who would be saved, should be saved in Christ Jesus, and through obedience to the Gospel; but He passes over no man's sins, but visits them with correction, and if His children will not repent of their sins He will discard them. This is an imperfect sketch of a very interesting discourse, which occupied more than two hours in delivery, and was listened to with marked attention, by the vast assembly present. In the afternoon the assembly was addressed by President Hyrum Smith. _Minutes of a Conference in London_. Conference met in London pursuant to adjournment. Elder Orson Hyde (of the Twelve Apostles) Lorenzo Snow, George J. Adams (High Priest), two Elders, several Priests, Teachers, and Deacons, with a respectable company of members present. Elder Snow represented the London branch, consisting of 74 members, and good prospect for increase. The branch at Bedford, represented by George J. Adams, consisted of 68 member, 8 Priests, 1 Teacher. John Griffith, Priest, represented the branch at Woolwich, consisted of 6 members. Elder John Bourne, who was sent to labor at Ipswich, was obliged to leave, there being no prospect of success, and the brethren refusing to entertain him, so that he had to sleep on the ground. In consequence of this the conference passed a resolution condemnatory of their conduct. [Sidenote: Arrival of _Rochester_ at New York.] _Wednesday, 19_.--The _Rochester_ arrived at quarantine ground, New York, after a toilsome passage. At one time they were beset with head winds and a tedious storm, when the Twelve Apostles united in prayer, the storm abated, the sea became calm, and they went on their way rejoicing. {361} The following is copied from the _Times and Seasons_: The Healing of one who was Deaf. Batavia, N. Y., May 19, 1841. _To the Saints scattered abroad, and to all whom it may concern, greeting_: Be it known that on or about the first of December last, we, J. Shamp and Margaret Shamp, of the town of Batavia, Gennesee county, N. Y., had a daughter that had been deaf and dumb four and a half years, and was restored to her hearing, the time aforesaid, by the laying on of the hands of the Elders (Nathan R. Knight and Charles Thompson) of the Church of Jesus Christ of Latter-day Saints, commonly called Mormons, through the power of Almighty God, and faith in the Lord Jesus Christ, as believed and practiced by them in these last days. [Signed] J. Shamp M. Shamp. Several other instances of healing are mentioned by Brother Shamp; and such things are common in the Church at this day, according to the faith of the Saints. [Sidenote: Rowdyism in New York Harbor.] _Thursday, 20_.--The Twelve Apostles arrived at the dock in New York about four o'clock p. m., but were prevented from landing by the carters and rowdies, until late in the evening. Such is the confusion in New York on the arrival of a ship, steamboat, or coach, that strangers may well suppose the city is without mayor, marshal, police, or any other officer, to keep the peace. [Sidenote: Mob Violence in England.] Elder A. Cordon attempted to speak several times at Swan Village, near Birmingham, England, but was interrupted by a mob. Several of the Saints were struck with stones, but none of them seriously hurt. _Friday, 21_.--I attended City Council, and moved that Parley Street be opened and improved to the state road. [Sidenote: Conference in Kirtland.] _Saturday, 22_.--A conference was held at Kirtland, Ohio, Elder Almon W. Babbitt presiding. Elder Babbitt was elected president of that stake, and Lester Brooks and Zebedee Coltrin his {362} counselors. Thomas Burdick was elected Bishop of Kirtland, and Hiram Winters and Reuben McBride his counselors. Hiram Kellogg was elected president of the High Priests' quorum, and Amos Babcock, president of the Elders' quorum. By-laws were adopted for the preservation of the Lord's House. _Sunday, 23_.--The Twelve addressed the Saints at the Columbian Hall, Grand Street, New York. _Monday, 24_. Letter of the Presidency to the Saints--Concentration at Nauvoo. _To the Saints abroad_-- The First Presidency of the Church of Jesus Christ of Latter-day Saints, anxious to promote the prosperity of said Church, feel it their duty to call upon the Saints who reside out of this county [Hancock], to make preparations to come in without delay. This is important, and should be attended to by all who feel an interest in the prosperity of this corner-stone of Zion. Here the Temple must be raised, the University built, and other edifices erected which are necessary for the great work of the last days, and which can only be done by a concentration of energy and enterprise. Let it, therefore, be understood, that all the stakes, excepting those in this county, and in Lee county, Iowa, are discontinued, and the Saints instructed to settle in this county as soon as circumstances will permit. Joseph Smith, President. City of Nauvoo, Hancock county, Illinois, May 24, 1841. _Tuesday, 25_. _Legion Affairs_. Headquarters Nauvoo Legion, City Of Nauvoo, Illinois, May 25, 1841. General Orders--The 1st company (riflemen) 1st battalion, 2nd regiment, 2nd cohort, will be attached to the escort, contemplated in the general orders of the 4th inst., for the 3rd of July next. See p. 354. In forming the Legion, the adjutant will observe the rank of companies in the order they are named, to-wit--1st cohort; flying artillery lancers, visiting companies of dragoons, cavalry, lancers, riflemen. Second {363} cohort: artillery, lancers, riflemen, light infantry, infantry. Visiting companies in their appropriate places on the right of the troops of their own grade. The ranking company of the 1st cohort will be formed on the right of said cohort; and the ranking company of the 2nd cohort will be formed on the left of said cohort; the next on the left of the right, the next on the right of the left, and so on to the center. The escort will be formed on the right of the forces. Joseph Smith, Lieutenant-General. _Wednesday, 26_.--Elder Lorenzo Snow writes from London, that the Church there numbers 74 members, having baptized 18 since his return from Manchester conference, and that Elder Orson Hyde was at the London conference on the 16th instant. Elder Joseph Fielding was at the Isle of Man. _Thursday, 27_.--Elders Willard Richards, Wilford Woodruff, George A. Smith, and John M. Bernhisel visited the shipping and principal buildings in New York. Sir Hugh Gough being about to storm Canton with the British forces, the Chinese agreed to pay a ransom of $6,000,000. _Monday, 31_.--Elder Brigham Young visited the Saints on Long Island. {364} CHAPTER XX. Arrest of the Prophet on Demand of Missouri--Trial at Monmouth--The Acquittal. _Tuesday, June 1, 1841_.--I accompanied my brother Hyrum and William Law, as far as Quincy, on their mission to the East. Elder Sidney Rigdon has been ordained a Prophet, Seer, and Revelator. Elder Brigham Young returned from Long Island to New York, Elder Willard Richards started to Richmond, Massachusetts with his family and Elder Wilford Woodruff to Portland, Maine. _Friday, 4_.--Elders Young, Kimball and Taylor left New York for Nauvoo, by way of Philadelphia, Pittsburgh, and St. Louis. Geo. A. Smith, and Reuben Hedlock started at the same time, and went to New Egypt, New Jersey. [Sidenote: The Prophet's Visit with Governor Carlin.] I called on Governor Carlin, at his residence in Quincy. During my visit with the governor, I was treated with the greatest kindness and respect; nothing was said about any requisition having come from the Governor of Missouri for my arrest. In a very few hours after I had left the Governor's residence he sent Thomas King, Sheriff of Adams county, Thomas Jasper, a constable of Quincy, and some others as a posse, with an officer from Missouri, to arrest me and deliver me up to the authorities of Missouri. [Sidenote: The Arrest of the Prophet] _Saturday, 5_.--While I was staying at Heberlin's Hotel, {365} Bear Creek, about twenty-eight miles south of Nauvoo, Sheriff King and posse arrested me. Some of the posse on learning the spirit of the officer from Missouri, left the company in disgust and returned to their own homes. I accordingly returned to Quincy and obtained a writ of _habeas corpus_ from Charles A. Warren, Esq., Master in Chancery; and Judge Stephen A. Douglas happening to come to Quincy that evening, he appointed to give a hearing on the writ on the Tuesday following, in Monmouth, Warren county, where the court would then commence a regular term. [Sidenote: Apostles in New Jersey.] Elders William Smith, and George A. Smith attended a meeting in the woods near New Egypt, New Jersey, and preached to a large assembly; also preached on Sunday 6th, and three were baptized; and after preaching on the 7th four more were baptized. [Sidenote: News of the Prophet's Arrest Reaches Nauvoo.] _Sunday, 6_.--News of my arrest having arrived in Nauvoo last night, and being circulated through the city, Hosea Stout, Tarleton Lewis, William A. Hickman, John S. Higbee, Elijah Able, Uriel C. Nickerson, and George W. Clyde started from the Nauvoo landing, in a skiff in order to overtake me and rescue me, if necessary. They had a heavy head wind, but arrived in Quincy at dusk; went up to Benjamin Jones's house, and found that I had gone to Nauvoo in charge of two officers. I returned to Nauvoo in charge of the officers (Sheriff King had been suddenly seized with sickness; I nursed and waited upon him in my own house, so that he might be able to go to Monmouth), and notified several of my friends to get ready and accompany me the next morning. _Monday, 7_.--I started very early for Monmouth, seventy-five miles distant (taking Mr. King along with me and attending him during his sickness), accompanied by Charles C. Rich, Amasa Lyman, Shadrack Roundy, Reynolds Cahoon, Charles Hopkins, Alfred Randall, Elias {366} Higbee, Morris Phelps, John P. Greene, Henry G. Sherwood, Joseph Younger, Darwin Chase, Ira Miles, Joel S. Miles, Lucien Woodworth, Vinson Knight, Robert B. Thompson, George Miller and others. We traveled very late, camping about midnight in the road. [Sidenote: The Prophet at Monmouth.] _Tuesday, 8_.--Arrived at Monmouth and procured breakfast at the tavern; found great excitement prevailing in the public mind, and great curiosity was manifested by the citizens who were extremely anxious to obtain a sight of the Prophet, expecting to see me in chains. Mr. King, (whose health was now partly restored) had considerable difficulty in protecting me from the mob that had gathered there. Mr. Sidney A. Little, for the defense, moved "That the case of Mr. Smith should be taken up," but was objected to by the States' Attorney, _pro tem_., on account of his not being prepared, not having had sufficient notice of the trial. By mutual consent it was accordingly postponed until Wednesday morning. In the evening, great excitement prevailed, and the citizens employed several attorneys to plead against me. I was requested to preach to the citizens of Monmouth; but as I was a prisoner, I kept closeted in my room, for I could not even come down stairs to my meals, but the people would be crowding the windows to get a peep at me, and therefore appointed Elder Amasa Lyman to preach in the Court House on Wednesday evening. [Sidenote: The Trial.] _Wednesday, 9_.--At an early hour the Court House was filled with spectators desirous to hear the proceedings. Mr. Morrison, on behalf of the people, wished for time to send to Springfield for the indictment, it not being found with the rest of the papers. This course would have delayed the proceedings, and, as it was not important to the issue, the attorneys for the defense admitted that there was an indictment, so that the investigation might proceed. {367} Mr. Warren, for the defense, then read the petition, which stated that I was unlawfully held in custody, and that the indictment, in Missouri, was obtained by fraud, bribery and duress, all of which I was prepared to prove. Mr. Little then called upon the following witnesses, viz.,--Morris Phelps, Elias Higbee, Reynolds Cahoon and George W. Robinson, who were sworn. The counsel on the opposite side objected to hearing evidence on the merits of the case, as they could not go beyond the indictment. Upon this a warm and long discussion occurred, which occupied the attention of the court during the entire day. All the lawyers on the opposite side, excepting two, viz. Messrs. Knowlton and Jennings, confined themselves to the merits of the case, and conducted themselves as gentlemen; but it was plainly evident that the design of Messrs. Knowlton and Jennings; was to excite the public mind still more on the subject and inflame the passions of the people against me and my religion. [Sidenote: Honorable Conduct of Counsel.] The counsel on behalf of the defense, Messrs. Charles A. Warren, Sidney B. Little, O. H. Browning, James H. Ralston, Cyrus Walker, and Archibald Williams, acted nobly and honorably, and stood up in the defense of the persecuted, in a manner worthy of high-minded and honorable gentlemen. Some had even been told that if they engaged on the side of the defense, they need never look to the citizens of that county for any political favors. But they were not to be overawed by the popular clamor or deterred from an act of public duty by any insinuations or threats whatever, and stated, that if they had not before determined to take a part in the defense, they, after hearing the threats of the community, were now fully determined to discharge their duty. The counsel for the defense spoke well without exception; and strongly urged the legality of the court examining the testimony to prove that the whole {368} proceedings on the part of Missouri, were base and illegal, and that the indictment was obtained through fraud, bribery and corruption. The court, after hearing the counsel, adjourned about half past six p. m. When I was at dinner, a man rushed in and said, "Which is Jo Smith? I have got a five dollar Kirtland bill, and I'll be damned if he don't take it back I'll sue him, for his name is to it." I replied, "I am the man;" took the bill and paid him the specie, which he took very reluctantly, being anxious to kick up a fuss. [Sidenote: Judge Douglas.] The crowd in the court was so intense that Judge Douglas ordered the sheriff of Warren county to keep the spectators back, but he neglected doing so when the judge fined him ten dollars. In a few minutes he again ordered the sheriff to keep the men back from crowding the prisoner and witnesses. He replied, "I have told a constable to do it," when the judge immediately said, "Clerk, add ten dollars more to that fine." The sheriff, finding neglect rather expensive, then attended to his duty. A young lawyer from Missouri volunteered to plead against me; he tried his utmost to convict me, but was so high with liquor, and chewed so much tobacco, that he often called for cold water. Before he had spoken many minutes, he turned sick, requested to be excused by the court and went out of the court house, puking all the way down stairs. As the Illinoians call the Missouri people "pukes," this circumstance caused considerable amusement to the members of the bar. During his plea, his language was so outrageous that the judge was twice under the necessity of ordering him to be silent. Mr. O. H. Browning then commenced his plea, and in a short time the puking lawyer returned, and requested the privilege of finishing his plea, which was allowed. Afterwards Mr. Browning resumed his pleadings which were powerful; and when he gave a recitation of what he {369} himself had seen at Quincy, and on the banks of the Mississippi river' when the Saints were "exterminated from Missouri," where he tracked the persecuted women and children by their bloody footmarks in the snow, they were so affecting that the spectators were often dissolved in tears. Judge Douglas himself and most of the officers also wept. Elder Amasa Lyman during the evening, preached a brilliant discourse in the Court House, on the first principles of the Gospel, which changed the feelings of the people very materially. _A Letter from the Editor [1] of the "Times and Seasons" to that Journal Giving an Account of the Trial at Monmouth_. American Hotel, Monmouth, Warren County, Illinois, June 9, 1841. Wednesday Evening. We have just returned from the Court House, where we have listened to one of the most eloquent speeches ever uttered by mortal man, in favor of justice and liberty, by O. H. Browning, Esq., who has done himself immortal honor in the sight of all patriotic citizens who listened to the same. He occupied the attention of the court for more than two hours, and showed the falsity of the arguments of the opposite counsel, and laid down principles in a lucid and able manner which ought to guide the court in admitting testimony for the defendant, Joseph Smith. We have heard Browning on former occasions, when he has frequently delighted his audience by his eloquence; but on this occasion he exceeded our most sanguine expectations. The sentiments he advanced were just, generous and exalted; he soared above the petty quibbles which the opposite counsel urged, and triumphantly, in a manner and eloquence peculiar to himself, avowed himself the friend of humanity, and boldly, nobly and independently stood up for the rights of those who had waded through seas of oppression and floods of injustice, and had sought a shelter in the State of Illinois. It was an effort worthy of a high-minded and honorable gentleman, such as we ever considered him to be, since we have had the pleasure of his acquaintance. Soon after we came out of Missouri, he sympathized with us in our afflictions, and we are indeed rejoiced to know that he {370} yet maintains the same principles of benevolence. His was not an effort of a lawyer anxious to earn his fee, but the pure and patriotic feelings of Christian benevolence, and a sense of justice and of right. While he was answering the monstrous and ridiculous arguments urged by the opposing counsel, that Joseph Smith might go to Missouri and have his trial; he stated the circumstances of our being driven from that State, and feelingly and emphatically pointed out the impossibility of our obtaining justice there. There we were forbidden to enter in consequence of the order of the Executive, and that injustice and cruelties of the most barbarous and atrocious character had been practiced upon us, until the streams of Missouri had run with blood, and that he had seen women and children, barefoot and houseless crossing the Mississippi to seek refuge from ruthless mobs. He concluded his remarks by saying that to tell us to go to Missouri for a trial was adding insult to injury; and then he said: "_Great God! have I not seen it? Yes, my eyes have beheld the blood-stained traces of innocent women and children, in the drear winter, who had traveled hundreds of miles barefoot, through frost and snow, to seek a refuge from their savage pursuers. 'Twas a scene of horror sufficient to enlist sympathy from an adamantine heart. And shall this unfortunate man, whom their fury has seen proper to select for sacrifice, be driven into such a savage land and none dare to enlist in the cause of Justice? If there was no other voice under heaven ever to be heard in this cause, gladly would I stand alone, and proudly spend my latest breath in defense of an oppressed American citizen_." _Thursday, 10_.--The court was opened about 8 o'clock a. m. when Judge Douglas delivered his opinion on the case. He said: That the writ being once returned to the Executive by the sheriff of Hancock county was dead, and stood in the same relationship as any other writ which might issue from the Circuit Court, and consequently the defendant could not be held in custody on that writ. The other point, whether evidence in the case was admissible or not, he would not at that time decide, as it involved great and important considerations relative to the future conduct of the different states. There being no precedent, as far as they had access to authorities to guide them, but he would endeavor to examine the subject, and avail himself of all the authorities which could be obtained on the subject, before he would decide that point. But on the other, the defendant must be liberated. [Sidenote: The Prophet Set Free.] This decision was received with satisfaction by myself and the brethren, and all those whose minds were free from {371} prejudice. It is now decided that before another writ can issue, a new demand must be made by the Governor of Missouri. Thus have I been once more delivered from the fangs of my cruel persecutors, for which I thank God, my Heavenly Father. I was discharged about 11 a. m., when I ordered dinner for my company now increased to about sixty men; and when I called for the bill, the unconscionable fellow replied, "Only one hundred and sixty dollars." About 2 p. m., the company commenced their return, traveled about twenty miles, and camped by the wayside. _Friday, 11_.--Started very early, arrived at La Harpe for dinner and returned safely to Nauvoo by 4 p. m., where I was met by the acclamation of the Saints. Footnotes: 1. Don Carlos Smith and Robert B. Thompson were at this time editors and publishers of the _Times and Seasons_, and the above letter was doubtless written by Thompson as he is named as among those who accompanied the Prophet to Monmouth, while Don Carlos Smith is not named as being in the company. {372} CHAPTER XXI. The Mission to Jerusalem--Progress of Orson Hyde in His Journey. [Sidenote: Elder John E. Page--a Laggard.] Elder George A. Smith met Elder John E. Page at Philadelphia, and advised him to take up contributions to enable him to sail within three days in the _Garrick_ for England, and overtake Elder Orson Hyde and accompany him to Jerusalem, promising to use all the influence and exertion in his power to assist him. Elder Page rejected the proposition. Elder Smith subsequently learned that Elder Page had sufficient money, without collections to have taken him through to England. _Tuesday, 15_. _Letter from Elder Orson Hyde to President Joseph Smith--Recounting Incidents of his Journey en Route for Jerusalem_. London, June 15, 1841. _President Smith_: Sir--With pleasure I take my pen to write you at this time, and through you to the _Times and Seasons_, and through it to the Saints at large, and to all whom it may concern. May grace, mercy, and peace from God our Father, and from the Lord Jesus Christ, rest upon you abundantly, and enable you to serve Him acceptably, secure to yourself that honor which cometh from above, guide the counsels of the Saints in wisdom, that peace and good will may reign predominant in Zion, and joy and gladness swell every grateful heart. Most gladly would I embrace an opportunity of a personal interview with you, did one offer, but such a favor is beyond my reach at this time. I have just seen the 12th number of the _Times and Seasons_, containing the minutes of your conference, the report of the Presidency, the celebration of the {373} anniversary of the Church and the laying of the foundation of the Temple. This, to me was a precious gem; it brought tidings from my own country, and from the place rendered doubly endearing from the fact that there is the home of my wife and children. I was sorry that Elder Page had been so tardy in his movements that objections were made to him. Most gladly would I have hailed him as a companion to the oriental continent; but my hopes of that are fled. I shall go alone or find some other person, in all probability, to go with me. I have written a book to publish in the German language, setting forth our doctrine and principles in as clear and concise a manner as I possibly could. After giving a history of the rise of the Church, in something the manner that Brother Orson Pratt did, I have written a snug little article on every point of doctrine believed by the Saints; I began with the Priesthood and showed that the Saints were not under the necessity of tracing back the dark and bloody stream of papal superstition to find their authority; neither were they compelled to seek for it among the floating and transient notions of Protestant reformers; but God has sent His holy angel directly from heaven with this seal and authority, and conferred it upon men with His own hands--quoting the letter and testimony of Oliver Cowdery; next was on the use and validity of the holy scriptures in the Church; next on faith, set forth from the scriptures and the Book of Covenants; then on repentance, baptism; laying on of hands; then the different offices of the Church; next the power and authority of each one; and, in fine, the whole order, doctrine and government of the Church. I have not written it as a law binding on the _German Saints_; but have taken this course to illustrate and set forth the true principles of our doctrine to them, fully believing that it would meet with the cordial approbation of those whom I have the distinguished honor to represent, could they but see it. I have written a lengthy preface and introduction to it. I here copy an extract from the introduction: "When in the course of divine Providence it becomes our duty to record one of those remarkable events which gives birth to a new era, and lays the foundation for the renovation of the moral world, it fills the mind with wonder, astonishment and admiration. How welcome are the rays of the morning light, after the shades of darkness have clothed the earth in gloom! So after a long and tedious night of moral darkness under which the earth has rolled, and her inhabitants groaned for the last fourteen hundred years, an angel commissioned from the Almighty, descended and rolled back the curtains of night from the minds of some and caused the sunbeams of truth to enlighten, cheer, and warm the hearts of many. Welcome, welcome to our earth, thou messenger of {374} the Most High! and thrice welcome the tidings which thou hast borne! O Gracious Father! I ask Thee, in the name of Thy holy child, Jesus, to bless with Thy royal favor, the weak exertions of Thy humble servant, and make this production a blessing to all people who may be favored with a perusal of its pages. Wherever it shall go let it be a messenger of conviction to the wicked, and a harbinger of peace to the righteous. Let its contents be borne upon every breeze, and wafted to the remotest climes. Let the angel of the covenant go before it, and prepare its way. Let its heavenly influence be distilled upon the rich and fertile soil of humble and honest hearts. Go forth, therefore, little volume to other nations and tongues, and may the Almighty speed your way, and like a sharp, two-edged sword cut the way through the prejudices of this generation; encamp with all thy virtues in the hearts of the people, and there let thy principles be enthroned." One thing I was pleased with, which I noticed in the _Times and Seasons_--the remarks made on the use of intoxicating spirits. In my heart they found a corresponding echo. I should not be willing to indulge the thought for a moment that the Saints in Nauvoo would quietly stand by and see a brother gorge himself with that strong drink which makes a hell of his home, and rolls the fiery flood of ruin over the affections of his once happy family. No! they will dash from his lips the cup of wretchedness, and sharply rebuke the homicide that sells to him the wine of wrath, and measures to him his wife's tears. * * * May the lightnings of heaven forever blast (I had almost said) those brewers of strong drink which send forth their corrupt and poisonous streams to sweep down in their filthy current men of sterling talents to an untimely grave. May the Saints of God stand as far from them as Lot stood from Sodom in its evil day. This dizzy flood has sometimes entered the house of worship, invaded the sacred desk, and hushed in death forever the voice that could plead like an angel, the cause of God and man. I have just received a note from Dr. S. Hirschell, President Rabbi of the Hebrew community of this country, in reply to a very polite note which I sent him, requesting the indulgence of a personal interview with him. But in consequence of a very severe accident which befell him he is confined to his room, and unable at this time to grant the asked indulgence. (His leg is broken.) I have addressed to him a communication upon the subject of my mission, a copy of which I transmit to you. It may not be altogether uninteresting to the Saints and friends in America. _Elder Hyde's Letter to Rabbi Hirschell_. Rev. Sir:--I cannot but express my sorrow and regret at the {375} misfortune under which you labor, in consequence of the severe accident which befell you, and by which you are confined to your room. Please accept, sir, the sincere wishes of a stranger, that you may speedily recover from the injury you sustained in consequence of the accident, and resume the labors which your high and responsible station calls you to perform. Feeling that I may not enjoy the privilege and happiness of a personal interview with you, I hope you will indulge the liberty which I now presume to take, in addressing a written communication to you, embracing some of those things which I had fondly hoped would have been the foundation of a mutual interchange of thought between us. But as Providence has laid an embargo upon that distinguished privilege, I must forego, at this time, the pleasure of a verbal relation of those things pertaining to your nation, with which my mind is deeply affected. Since I have arrived to years of more mature reflection, and become religiously inclined, the writings of the Jewish Prophets have won my affections; and the scattered and oppressed condition of that people has enlisted the finest sympathies of my heart. Believing, therefore, that the words of Hosea, the Prophet, ii: 23, connected with your magnanimity, will prohibit the indulgence of any prejudices in your feelings against the author of this production, in consequence of his not being able by any existing document or record, to identify himself with your nation. "About nine years ago, a young man with whom I had had a short acquaintance, and one, too, in whom dwelt much wisdom and knowledge--in whose bosom the Almighty had deposited many secrets, laid his hand upon my head and pronounced these remarkable words--'in due time thou shalt go to Jerusalem, the land of thy fathers, and be a watchman unto the house of Israel; and by thy hands shall the Most High do a great work, which shall prepare the way and greatly facilitate the gathering together of that people.' Many other particulars were told me by him at that time, which I do not write in this letter. But sufficient is written to show that divine appointment is claimed as the mainspring that has sent me forth from the embraces of an affectionate family and kind friends, as well as from the land that gave me birth." My labors since that period have been bestowed upon the Gentiles in various countries, and on both sides of the Atlantic, until in the early part of March, 1840, I retired to my bed one night as usual; and while meditating and contemplating the field of my future labors, the vision of the Lord, like clouds of light, burst into my view (see Joel ii:28). {376} The cities of London, Amsterdam, Constantinople and Jerusalem, all appeared in succession before me, and the Spirit said unto me, "Here are many of the children of Abraham whom I will gather to the land that I gave to their fathers; and here also is the field of your labors. Take, therefore, proper credentials from my people, your brethren, and also from the Governor of your state, with the seal of authority thereon, and go ye forth to the cities which have been shown you, and declare these words unto Judah, and say, blow ye the trumpet in the land; cry, gather together, and say, assemble yourselves, and let us go into the defensed cities. Set up the standard towards Zion--retire, stay not, for I will bring evil from the north and a great destruction. The lion is come up from his thicket, and the destroyer of the Gentiles is on his way--he is gone forth from his place to make thy land desolate, and thy cities shall be laid waste, without an inhabitant. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished--that her iniquity is pardoned, for she hath received of the Lord's hand doubly for all her sins. Let your warning voice be heard among the Gentiles as you pass; and call yet upon them in my name for aid and for assistance. With you it mattereth not whether it be little or much; but to me it belongeth to show favor unto them who show favor unto you." The vision continued open about six hours, that I did not close my eyes in sleep. In this time many things were shown unto me which I have never written; neither shall I write them until they are fulfilled in Jerusalem. It appears from the Prophets, that Jerusalem has none to guide--none to take her by the hand among all the sons whom she hath brought forth and reared. But these two sons are come unto thee! the sons of strangers shall build up thy walls. Permit me now, Rev. Sir, to trouble you with the reflections of a mind that feels completely untrammelled from every party interest, and from every sectarian influence. When I look at the condition of your fathers in the days of David and Solomon, and contrast that with the present condition of their descendants, I am led to exclaim, "How are the mighty fallen." Then they possessed a kingdom--a land flowing with milk and honey--then the strong arm of Jehovah taught the surrounding nations to pay tribute and homage to them--then their standard was raised high, their banner floated on every breeze; and under its shade the sons and daughters of Israel reposed in perfect safety; and the golden letters of light and knowledge were inscribed on its folds. But now, no kingdom--no country--no tribute of gain or honor--no standard--no security: Their sceptre has departed! and instead of that light and knowledge which once gave them a transient elevation above other nations, the height of {377} their ambition is now (with some honorable exceptions) the accumulation of sordid gain, by buying and selling the stale refuse with which their fathers would never have defiled their hands. Why this wonderful change? Is the God of Abraham, Isaac and Jacob a just God? Most certainly He is. If, then, He is a just God, of course He will mete out and apportion the chastisement or penalty to the magnitude of the offense or crime committed. Allowing, then, the law of Moses to be the standard by which actions are weighed: were not idolatry and the shedding of innocent blood the greatest sins which your fathers committed? And was not the penalty inflicted upon them for that transgression, captivity in Babylon seventy years? Have they ever been guilty of idolatry at all since their return from Babylon? No! Have they been guilty of shedding innocent blood, to that extent since their return, that they were before they were taken captive by Nebuchadnezzar? The Jew says, No! Very well; there will none deny, with any claim upon your credulity, but that the disaster and overthrow that befell the Jewish nation in the days of Vespasian, very far exceeded in severity, in almost every particular, the disaster and overthrow that befell them in the days of Nebuchadnezzar. Now, then, if God be just and mete out and apportion the chastisement or penalty to the magnitude of the offense or crime committed, it follows, of course, that your fathers committed some far greater crime subsequent to their return to Babylon, than ever they before committed. Be that crime whatever it may; know ye that for it, or because of it, the Roman armies were permitted to crowd their conquests to the heart of your city--burn your temple--kill your men, women and children, and disperse your remnant to the four quarters of the earth. The fiery storm that burst upon your nation at that time, and the traces of blood which they have ever since left behind them in their flight and dispersion, together with the recent cursed cruelties inflicted upon them in Damascus and Rhodes, but too plainly declare that the strong imprecation which they uttered on a certain occasion has been fulfilled upon them to the letter. "Let his blood be on us and on our children." If condemning and crucifying Jesus of Nazareth was not the cause of this great evil, what was the cause of it? Aware that I have written very plainly upon these points, that have come within my notice, you believe me, sir, when I assure you, that my pen is pointed with friendship, and dipped in the fountain of love and good will toward your nation. The thoughts which it records have proceeded from a heart grateful to the Almighty, that the time has arrived when the day-star of your freedom already begins to dispel the dark and gloomy clouds which have separated you from the favor of your God. Ere long it will be said to you, "Arise, shine, for thy light has {378} come, and the glory of the Lord has risen upon thee." The morning breaks, the shadows flee, Lo! Zion's standard is unfurled; The dawning of a brighter day Majestic rises on the world. The Gentile fulness now comes in, And Israel's blessings are at hand: Lo! Judah's remnant, cleansed from sin, Shall in their promised Canaan stand. Now, therefore, O ye children of the covenant, repent of all your backslidings, and begin, as in days of old, to turn to the Lord your God. Arise! arise! and go out from among the Gentiles; for destruction is coming from the north to lay their cities waste. Jerusalem is thy home. There the God of Abraham will deliver thee (Joel ii: 32.) There the bending heavens shall reveal thy long looked-for Messiah in fleecy clouds of light and glory, to execute vengeance upon thine enemies; and lead thee and thy brethren of the ten tribes to sure conquest and certain victory. Then shall thrones be cast down, and the kingdoms of this world become the kingdoms of our God. Then will they come from the east, west, north, south,, and sit down in the kingdom of God with Abraham, Isaac and Jacob. But the children of the kingdom (Gentiles) shall be cast out, and the kingdom restored to Israel. With sentiments of distinguished consideration, I have the honor, sir, to subscribe myself, Your most obedient servant, Orson Hyde. Rev. Dr. Solomon Hirschell, President Rabbi of the Hebrew Society in England. _Conclusion of Elder Hyde's Letter to the Prophet_. It is very hard times in England. Thousands have nothing to do, and are literally starving. Trade of all sorts is at the lowest ebb. Very cold and dry. No harvest unless rain come soon. You will discover that the greater part of the English brethren have always worked under masters; and they have not so much notion of planning and shifting for themselves, particularly in a strange country, as the Americans. They want some one to be a kind of father to them, to give them plenty of work, and plenty to eat; and they will be content. They are a very industrious people whenever they can get employment: and by a little fatherly care, they will soon get way-wised to the country, and be enabled to shift for themselves. I trust that exertions are made to give {379} employment to as many as possible. You know the reasons there better than I do, and you have received a specimen of the English Saints. Now if you have any counsel to give concerning the gathering, in addition to that already given, I shall be happy to receive and execute it, as far as opportunity offers. I shall not remain here long, it is true; but Brother Pratt is here, and I shall return here some time if the Lord will. I must now close by saying for one and all, God bless Zion for ever and ever. Your brother in Christ, Orson Hyde. {380} CHAPTER XXII. Sundry Events at Nauvoo and Throughout the World--The Mission of the Twelve Noted by the Prophet. [Sidenote: Press Misrepresentations.] The newspapers of the United States are teeming with all manner of lies, abusing the Saints of the Most High, and striving to call down the wrath of the people upon His servants. _Wednesday, 16_.--Elder Brigham Young and company arrived at Wheeling at 4 p. m., and Sunday, 29th, visited the brethren at Cincinnati. _Monday, 21_.--Hyrum Smith and William Law visited the Saints in Chester county, Pennsylvania, on their mission east; and there met Elder George A. Smith on his return home. [Sidenote: Imprisonment of Theodore Curtis.] _Tuesday, 22_.--Elder Theodore Curtis, having previously been arraigned before a magistrate, and bound over in the sum of forty pounds, for "blasphemy," _i. e_., preaching the Gospel, appeared at the court of Sessions, at Gloucester, England, and after remaining five days [in prison], was informed on inquiry, that no bill was found against him, and he was suffered to go at large again after paying one pound and one shilling cost. Thus we see that the same opposition to truth prevails in other countries, as well as in this. _Extract from a Letter in the "Juliet Courier"--Describing the Prophet's Trial at Monmouth, and Affairs at Nauvoo_. Monmouth, June, 1841. My Dear Sir:--Before this reaches you, I have no doubt you will have heard of the trial of Joseph Smith, familiarly known as the {381} Mormon Prophet. As some misrepresentations have already gone abroad, in relation to Judge Douglas' decision, and the merits of the question decided by the judge; permit me to say, the only question decided, though many were debated, was the validity of the executive writ which had once been sent out, I think in September, 1840, and a return on it that Mr. Smith could not be found. The same writ was issued in June, 1841. There can really be no great difficulty about this matter, under this state of facts. The judge acquitted himself handsomely, and silenced clamors that had been raised against the defendant. Since the trial I have been at Nauvoo, on the Mississippi, in Hancock county, Illinois; and have seen the manner in which things are conducted among the Mormons. In the first place, I cannot help noticing the plain hospitality of the Prophet, Smith, to all strangers visiting the town, aided as he is, in making the stranger comfortable by his excellent wife, a woman of superior ability. The people of the town appear to be honest and industrious, engaged in their usual vocations of building up a town, and making all things around them comfortable. On Sunday I attended one of their meetings, in front of the Temple now building, and one of the largest buildings in the state. There could not have been less than 2,500 people present, and as well appearing as any number that could be found in this or any state. Mr. Smith preached in the morning, and one could have readily learned, then, the magic by which he has built up this society, because, as we say in Illinois, "they believe in him," and in his honesty. It has been a matter of astonishment to me, after seeing the Prophet, as he is called, Elder Rigdon, and many other gentlemanly men anyone may see at Nauvoo, who will visit there--why it is, that so many professing Christianity, and so many professing to reverence the sacred principles of our Constitution (which gives free religious toleration to all), have slandered, and persecuted this sect of Christians. _Saturday, 26_.--Elder Young and company arrived on the steamer _Mermaid_, at the mouth of the Ohio river. _Thursday, July 1_.--Elders Young, Kimball, and Taylor arrived at Nauvoo, after an interesting mission to England. The accounts of their missions are highly satisfactory. During a heavy thunderstorm at Derby, England, hundreds of small fish and frogs descended, and were picked up alive by the people. {382} _Saturday, 3_.--The following is an extract from the _Legion Minutes_: The second regiment, first cohort, consisting of four companies, was organized, and Captain George Coulson was elected colonel, Josiah Ells lieutenant-colonel, and Hyrum Kimball major. On the same day, the third regiment, second cohort, consisting of four companies, was organized; Samuel Bent was elected colonel, George Morey, lieutenant-colonel, and William Niswanger, major; and the Legion was called out to celebrate our National Independence (the 4th being Sunday), and was reviewed by Lieutenant-General Joseph Smith, who made an eloquent and patriotic speech to the troops, and strongly testified of his regard for our national welfare, and his willingness to lay down his life in defense of his country, and closed with these remarkable words, "I would ask no greater boon, than to lay down my life for my country." An elaborate dinner was got up in the grove, of which I partook, in company with the officers of the Legion, President Rigdon and many others, with their ladies. Elder Willard Richards left his family with his sisters at Richmond, Massachusetts, and started for Nauvoo. Elder Orson Pratt has published in New York an edition of his History of the Coming Forth of the Book of Mormon, first printed in Edinburgh. _Revelation given to Joseph Smith, in the house of Brigham Young, in Nauvoo City, July 9, 1841_. [1] Dear and well beloved Brother Brigham Young, verily thus saith the Lord unto you, my servant Brigham, it is no more required at your hands to leave your family as in times past, for your offering is acceptable to me; I have seen your labor and toil in journeyings for my name. I therefore command you to send my word abroad, and take special care of your family from this time, henceforth and forever. Amen. _Monday, 12_.--Elder William Clayton was appointed clerk of the High Council of Iowa, and John Patton recorder of baptisms for the dead in Iowa. At the urgent solicitations of the brethren at Zarahemla, {383} I had consented, at a previous date, that they might baptize for the dead on the Iowa side of the river. [Sidenote: Liquor Selling Licensed in Nauvoo.] I was in the City Council, and moved that any person in the City of Nauvoo be at liberty to sell vinous liquors in any quantity, subject to the city ordinances. _Tuesday, 13_.--Elder George A. Smith returned from his mission in England. A treaty was signed between Turkey, Russia, England, France, Austria, and Prussia, whereby the Dardanelles are closed to all foreign ships of war, as long as the Ottoman Porte enjoys peace. [Sidenote: Manna Rain in Aleppo.] _Wednesday, 14_.--The following is translated from the Arabic, in the _Malta Times_--"Aleppo, 3rd May. A great famine has happened in Aleppo, Malitia, and Karbat, insomuch that many people died with hunger, and others sold their sons and daughters to get bread to eat. But the Almighty God rained upon them seed (manna), and fed them withal." "Of the veracity of these words," adds the _Malta Times_, "extracted from an Arabic letter, we are perfectly satisfied. The seed alluded to is known in Malta, being nearly like 'hab' or 'dazz,' and which being kept a little while becomes white, like 'semola' (very fine wheaten flour)." Immense quantities of locusts have appeared in Spain this year, devouring everything in their way; and a shower of flesh and blood is reported in the southern part of the United States. [Sidenote: Press Falsehoods.] _Thursday, 15_.--Many of the newspapers are publishing lies about me by the wholesale; should I attempt to enumerate them, I could write nothing else; suffice it to say, every falsehood wicked men can invent, assisted by their father the devil, is trumpeted to the world as sound doctrine, which proves the words of Jesus, "They have persecuted me, they will persecute you also." {384} I spent considerable part of the day with several of the Twelve Apostles. _Letter of Elder Orson Hyde to President Smith--Detailing Events while en Route to Jerusalem_. Ratisbon On The Danube, July 17, 1841. Dear Brother Joseph, and all whom it may concern: With pleasure I take my pen to write to you at this time, hoping this communication may find you as it leaves me, in good health and enjoying a comfortable measure of the Holy Spirit. On the twentieth of June last, I left London for Rotterdam in Holland, after writing a lengthy epistle to you, and also the copy of a letter addressed to the Rev. Dr. S. Hirschell, President Rabbi of the Hebrews in London; which I hope you have received ere this; the work of the Lord is steadily advancing in London under the efficient and zealous labors of our worthy brother, Elder Lorenzo Snow. The fine steamer _Batavier_ brought me safely over the billows of a tremendous rough sea in about thirty hours. Never did I suffer more from sea sickness, than during this short voyage; but it was soon over, and we landed safely in Rotterdam. I took my lodgings at the London Hotel, at two florins per diem, about three shillings and five pence sterling, or seventy-five cents. Here I called on the Hebrew Rabbi, and proposed certain questions to him; but as he did not understand a word of English, it was hard for me to enter into particulars with him; I asked, him, however, whether he expected his Messiah to come directly from heaven, or whether he expected Him to be born of a woman on earth? He replied that he expected Him to be born of a woman of the seed and lineage of David. At what period do you look for this event? Answer. "We have been looking a long time, and are now living in constant expectation of His coming." Do you believe in the restitution of your nation to the land of your fathers, called the land of _promise_? "We hope it will be so," was the reply. He then added, "We believe that many Jews will return to Jerusalem and rebuild the city--rear a temple to the name of the Most High, and restore our ancient worship; Jerusalem shall be the capital of our nation--the centre of our union and the standard and ensign of our national existence. But we do not believe that all the Jews will go there, for the place is not large enough to contain them. They are now gathering there," continued he, "almost continually." I told him I had written an address to the Hebrews, and was about procuring its publication in his own language (Dutch), and when completed I would leave him a copy. He thanked {385} me for this token of respect, and I bade him adieu. I soon obtained the publication of five hundred copies of the address, and left one at the house of the Rabbi--he being absent from home, I did not see him. After remaining here about one week, I took the coach for Amsterdam, distance seven hours or about thirty English miles. Rotterdam is a fine town of about eighty thousand inhabitants. The cleanliness of its streets, the antique order of its architecture, the extreme height of its buildings, the numerous shade trees with which it is beautified, and the great number of canals, through almost every part of the town, filled with ships of various sizes from different parts of the world; all these, with many other things not mentioned, contributed to give this place a peculiarity resembled no where else in the course of my travels, except in Amsterdam. Most of the business men here speak a little English--some speak it very well. In ascending the waters of the Rhine from the sea to Rotterdam, the numerous windmills which I beheld in constant operation, led me to think, almost, that all Europe came here for their grinding. But I ascertained that they were grinding for distilleries, where the floods of gin are made, which not only deluge our beloved country, with fatal consequences, but many others. Gin is one of the principal articles of exportation from this country. In going to Amsterdam, I passed through a very beautiful town called "The Hague," the residence of the King of Holland. I saw his palace, which was guarded by soldiers both horse and foot. For grandeur it bore here a faint resemblance to Buckingham Palace, in London. But the beautiful parks and picturesque scenery in and about the Hague, I have never seen equalled in any country. I remained in Amsterdam only one night and a part of two days. I called on the President Rabbi here, but he was gone from home. I left at his house a large number of the addresses for himself and his people, and took coach for Arnhem on the Rhine. Took boat the same evening for Mainz. Traveling by coach and steam is rather cheaper in this country than in the United States. We were three days in going up the river to Mainz. Holland and the lower part of Prussia are very low, flat countries. The French and German languages are spoken all along the Rhine; but little or no English. The Rhine is about like the Ohio for size, near its mouth where it empties into the Mississippi. Its waters resemble the Mississippi waters, dark and muddy. The scenery and landscapes along this river have been endowed with art and nature's choicest gifts. I have been made acquainted with Europe in America, by books, to a certain extent; yet now my eyes behold! It is impossible for a written {386} description of a stranger's beauty to leave the same impression upon the mind, as is made by an ocular view of the lovely object. This is the difference between reading of and seeing the countries of Europe. From Mainz I came to Frankfort on the Maine by railroad--distance seven hours. From Frankfort I came to this place--distance about thirty hours, where Napoleon gained a celebrated victory over the Prussians and Austrians. The very ground on which I now write this letter was covered by about sixty thousand slain in that battle. It is called the battle of Ackeynaeal. It was my intention to have gone directly down the Danube to Constantinople, but having neglected to get my passport vised by the Austrian Ambassador at Frankfort, I had to forward it to the Austrian Ambassador at Munich and procure his permission, signature and seal before I could enter the Austrian dominions. This detained me five days, during which time I conceived the idea of sitting down and learning the German language scientifically. I became acquainted with a lady here who speaks French and German to admiration, and she was very anxious to speak the English--she proposed giving me instruction in the German, if I would instruct her in English. I accepted her proposal. I have been engaged eight days in this task. I have read one book through and part of another, and translated and written considerable. I can speak and write considerable German already, and the lady tells me that I make astonishing progress. From the past experience I know that the keen edge of any work translated by a stranger, in whose heart the spirit of the matter does not dwell, is lost--the life and animation thereof die away into a cold monotony, and it becomes almost entirely another thing. This step is according to the best light I can get, and hope and trust that it is according to the mind of the Lord. The people will hardly believe but that I have spoken German before; but I tell them _nein_ (no). The German is spoken in Prussia, Bavaria, and all the states of Germany, Austria, the south of Russia, and in fine, more or less all over Europe. It appears to me, therefore, that some person of some little experience ought to know this language so as to translate himself, without being dependent on strangers. If I am wrong in my movement pray that the Spirit of the Lord may direct me aright. If I am right, pray that heaven may speedily give me this language. It is very sickly in Constantinople and Syria and Alexandria at present. I would rather, therefore, wait until cool weather before I go there. I might have written most of this letter in German, but as you would more readily understand it in English, I have written it in English. With pleasure I leave the historical part of my letter to touch a softer note, and give vent to the feelings of my heart. I hope and trust that {387} the cause which you so fearlessly advocate, is rolling forth in America, with that firm and steady motion which characterizes the work of Jehovah. The enemies which we are forced to encounter are numerous, strong, shrewd and cunning. Their leader transfuses into them his own spirit, and brings them into close alliance with the numerous hosts of precious immortals who have been earlier taken captives by the haughty tyrant, and sacrificed upon the altar of iniquity, transgression and sin. May it please our Father in heaven to throw around thee his protecting arms, to place beneath thee almighty strength ever buoy thy head above the raging waves of tribulation, through which the chart of destiny has evidently marked thy course. I am happy in the enjoyment of the distinguished consideration with which heaven's favor alone has endowed me, of bearing with you some humble part in laying the foundation of the glorious kingdom of Messiah, which is destined in its onward course to break in pieces and destroy all others, and stand for ever. The friendship and good will which are breathed towards me through all your letters, are received as the legacy which noble minds and generous hearts are ever anxious to bequeath. They soften the hard and rugged path in which heaven has directed my course. They are buoyancy in depression--joy in sorrow; and when the dark clouds of despondency are gathering thick around the mental horizon, like kind angels from the fountain of mercy, they dispel the gloom, dry the tear of sorrow, and pour humanity's healing balm into my grieved and sorrowful heart. Be assured, therefore, Brother Joseph, that effusions from the altar of a grateful heart, are smoking to heaven daily in thy behalf; and not only in thine, but in behalf of all Zion's suffering sons and daughters. Though now far separated from you, and also from her, who, with me, has suffered the chilling blasts of adversity, yet hope lingers in this bosom, brightened almost into certainty by the implicit confidence reposed in the virtue of that call which was born on the gentle breeze of the Spirit of God, through the dark shades of midnight gloom, till it found a mansion in my anxious and inquiring heart, that my feet shall once more press the American soil; and under the shade of her streaming banner, embrace again the friends I love. I never knew that I was in reality an American, until I walked out one fine morning in Rotterdam along the wharf where many ships lay in the waters of the Rhine. Suddenly my eye caught a broad pendant floating in a gentle breeze over the stern of a fine ship at mizzen half mast; and when I saw the wide spread eagle perched on her banner with the stripes and stars under which our fathers were led to conquest and victory, my heart leaped into my mouth, a flood of tears burst from my eyes, and before reflection could mature a sentence, my mouth involuntarily gave birth to these words, "I am an American." To see the {388} flag of one's country in a strange land, and floating upon strange waters, produces feelings which none can know except those who experience them. I can now say that I am an American. While at home the warmth and fire of the American spirit lay in silent slumber in my bosom; but the winds of foreign climes have fanned it into a flame. I have seen some of the finest specimens of painting and sculpture of both ancient and modern times. The vast varieties of curiosities, also, from every country on the globe, together with every novelty that genius could invent or imagination conceive, which I have been compelled to witness in the course of my travels, would be too heavy a tax upon my time to describe, and upon your patience to read. I have witnessed the wealth and splendor of many of the towns in Europe--have gazed with admiration upon the widely-extended plains, her lofty mountains, her mouldering castles, and her extensive vineyards: for at this season nature is clad in her bridal robes, and smiles under the benign jurisprudence of her Author. I have also listened to the blandishments, gazed upon the pride and fashion of a world grown old in luxury and refinement, viewed the pageantry of kings, queens, lords, and nobles; and am now where military honor, and princely dignity, must bow at the shrine of clerical superiority. In fine, my mind has become cloyed with novelty, pomp, and show; and turns with disgust from the glare of fashion to commune with itself in retired meditation. Were it consistent with the will of Deity, and consonant with the convictions of my own bosom, most gladly would I retreat from the oppressing heat of public life, and seek repose in the cool and refreshing shades of domestic endearments, and bask in the affections of my own little family circle. But the will of God be done! Can the Messiah's kingdom but be advanced through my toil, privation, and excessive labors, and at last sanctify my work through the effusion of my blood! I yield, O Lord! I yield to thy righteous mandate! Imploring help from thee in the hour of trial, and strength in the day of weakness to faithfully endure until my immortal spirit shall be driven from its earthly mansion to find a refuge in the bosom of its God. If the friends in America shall be edified in reading this letter from Brother Hyde, I hope they will remember one thing; and that is this, that he hopes he has a wife and two children living there; but the distance is so great between him and them, that his arm is not long enough to administer to their wants. I have said enough. Lord, bless my wife and children, and the hand that ministers good to them, in the name of Jesus Christ. Amen. Adieu for the present. Good rest on all the Saints throughout the world. Orson Hyde. {389} A violent and destructive hurricane swept over portions of France, Germany, and Switzerland. Death of Senator Little. _Sunday, 18_.--This day was observed as a day of fasting and prayer by the Saints in Nauvoo, that they might mourn with them that mourn, "and weep with them that weep," on account of the death of Honorable Sidney H. Little of the Senate, who was killed by jumping from a wagon last Sunday, while his horse was unmanageable. Mr. Little was a patriot, statesman, and lawyer. Meeting was held in the grove, west of the Temple; Elders Sidney Rigdon, John Taylor, and Geo. A. Smith preached. _Monday, 19_.--Council of the Twelve, viz.--Brigham Young, Heber C. Kimball, John Taylor, Orson Pratt, and George A. Smith met at Elder Young's house, conversing with Lyman E. Johnson, who formerly belonged to the quorum. President Rigdon and myself were with them part of the time. [Sidenote: General Funeral Sermon.] _Sunday, 25_.--Attended meeting in the grove. Elders Orson Pratt and George A. Smith preached in the forenoon. In the afternoon Elder Sidney Rigdon preached a general funeral sermon, designed to comfort and instruct the Saints, especially those who had been called to mourn the loss of relatives and friends. I followed him, illustrating the subject of the resurrection by some familiar figures. Elder George A. Smith married Bathsheba W. Bigler. Don Carlos Smith performed the ceremony, which was the last official act of his life, he being very feeble at the time. Brother William Yokum had his leg amputated by Dr. John F. Weld, who operated free of charge; he was wounded in the massacre at Haun's Mill, October 30th, 1838, and had lain on his back ever since; and now it was found the only chance to save his life was to have his leg {390} cut off. He was also shot through the head at the same massacre. _Wednesday, 28_.--The Jewish quarter of Smyrna was burned. Three thousand houses and eight synagogues were destroyed. [Sidenote: The Prophet's Account of the Mission of the Twelve.] _Sunday, August 1_.--All the Quorum of the Twelve Apostles who were expected here this season, with the exception of Elders Willard Richards and Wilford Woodruff, have arrived. We have listened to the accounts which they give of their success, and the prosperity of the work of the Lord In Great Britain with pleasure. They certainly have been the instruments in the hands of God of accomplishing much, and must have the satisfaction of knowing that they have done their duty. Perhaps no men ever undertook such an important mission under such peculiarly distressing and unpropitious circumstances. Most of them when they left this place, nearly two years ago, were worn down with sickness and disease, or were taken sick on the road. Several of their families were also afflicted and needed their aid and support. But knowing that they had been called by the God of Heaven to preach the Gospel to other nations, they conferred not with flesh and blood, but obedient to the heavenly mandate, without purse or scrip, they commenced a journey of five thousand miles entirely dependent on the providence of that God who had called them to such a holy calling. While journeying to the sea board they were brought into many trying circumstances; after a short recovery from severe sickness, they would be taken with a relapse, and have to stop among strangers, without money and without friends. Their lives were several times despaired of, and they have taken each other by the hand, expecting it would be the last time they should behold one another in the flesh. However, notwithstanding their afflictions and trials, the Lord always interposed in their behalf, and did not suffer them to sink {391} in the arms of death. Some way or other was made for their escape--friends rose up when they most needed them, and relieved their necessities; and thus they were enabled to pursue their journey and rejoice in the Holy One of Israel. They, truly, "went forth weeping, bearing precious seed," but have "returned with rejoicing, bearing their sheaves with them." The minds of thousands are already prepared to hear of the sacking of cities--the marching and countermarching of armies--the burning of towns and villages--the flight of citizens--the rising of the Indians--the commotion in Illinois--the distress in Iowa--the consternation and flight of the Missourians, the exploits of mighty chieftains, &c.--on account of the fooleries and lies which have been trumpeted forth from the press in the United States. _Thursday, 5_.--Letters from London, state that there are a number--more or less--baptized every week. There was a general election of members of Parliament last month. Serious riots occurred in different parts of the kingdom between the Whigs and Tories. _Letter of William Smith to President Smith--Land Transactions_. Chester County, Pennsylvania, August 5th, 1841. Brother Joseph:--I expect to leave here for the Jersey country next week. Doctor Galland left for Nauvoo last week. In the Hotchkiss business, Hyrum requested me to do all I could. Brother James Ivins has received orders on you from Doctor Galland to the amount of twenty-five hundred dollars. The property that he has given these orders for, is well worth the money. I expect Mr. Hotchkiss in new Jersey in a few days to receive this property, which is Cook's Mills Tavern stand, attached to six acres of ground with all the appurtenances. Some of the Jersey people think it worth three thousand dollars. Now the question is, shall I let Mr. Hotchkiss have this property for less than twenty-five hundred, since that is the price you will have to pay at Nauvoo. Why I ask this {392} question is--I have understood that Hotchkiss has said that he would not allow over twenty-two hundred dollars. I got hold of another small piece of land, worth five hundred; and if Hotchkiss will take all at a fair price, I shall be enabled to settle the amount of three thousand dollars soon. Please write me an answer to the above question. The cause in these eastern lands is flourishing, and we want more laborers; fifty doors opened for preaching where there is but one laborer. I wish you would send us help. Yours in the bonds of the covenant, William Smith. Footnotes: 1. Doctrine and Covenants, sec. cxxvi. {393} CHAPTER XXIII. The Death of Don Carlos Smith--His Life and Labors--Special Conference at Nauvoo. [Sidenote: The Death of Don Carlos Smith.] _Saturday, August 7_.--My youngest brother, Don Carlos Smith, died at his residence in Nauvoo this morning, at twenty minutes past two o'clock, in the 26th year of his age. He was born 25th March, 1816, was one of the first to receive my testimony, and was ordained to the Priesthood when only 14 years of age. The evening after the plates of the Book of Mormon were shown to the eight witnesses, a meeting was held, when all the witnesses, as also Don Carlos bore testimony to the truth of the latter-day dispensation. He accompanied father to visit grandfather, Asael Smith, and relatives in St. Lawrence county, New York, in August, 1830. During that mission he convinced Solomon Humphrey, a licentiate of the Baptist order, of the truth of the work. He was one of the 24 Elders who laid the corner stones of the Kirtland Temple. In the fall of 1833, he entered the office of Oliver Cowdery to learn the art of printing. On the 30th July, 1835, he married Agnes Coolbrith, in Kirtland, Ohio. On the 15th January, 1836, he was ordained President of the High Priests' quorum. He took a mission with Wilber Denton in the spring and summer of 1836, in Pennsylvania and New York. On the commencement of the publication of the _Elders' Journal_ in Kirtland, he took the control of the establishment until the office was destroyed by fire in December, 1837, when, in consequence of persecution, he moved his family to {394} New Portage. Early in the spring of 1838 he took a mission through the states of Virginia, Pennsylvania and Ohio, and raised means to assist his father; and immediately after his return he started to Missouri with his family, in company with father and family, and purchased a farm in Daviess county. On the 26th September he started on a mission to the states of Tennessee and Kentucky, to collect means to buy out the claims and property of the mobbers in Daviess county, Missouri. During his absence, his wife and two little children were driven by the mob from his habitation, and she was compelled to carry her children three miles, through snow three inches deep, and wade through Grand river, which was waist deep, during the inclement weather. He returned about the 25th of December, after a very tedious mission, having traveled 1,500 miles, 650 of which were on foot. I extract the following from his journal-- On the 30th of September, 1838, in company with George A. Smith, Lorenzo D. Barnes, and Harrison Sagers, I went on board the _Kansas_ (which had one wheel broken); the Missouri river was very low, and full of snags and sand bars. General Samuel Lucas and Moses Wilson, of Jackson county, Colonel Thompson, from Platt Purchase, and many others of the active mobbers were on board, as also General David R. Atchison. On touching at De Witt, on 1st October, for wood, we found about seventy of the brethren, with their families, surrounded by an armed mob of upwards of two hundred. The women and children there were much frightened, expecting it was a boat loaded with mobbers. We would have stopped and assisted them, but being unarmed, we thought it best to fulfill our mission. From this onward the "Mormons" were the only subject of conversation, and nothing was heard but the most bitter imprecations against them. General Wilson related many of his deeds of noble daring in the Jackson mob, one of which was the following: "I went, in company with forty others, to the house of Hiram Page, a Mormon, in Jackson county. We got logs and broke in every door and window at the same instant; and pointing our rifles at the family, we told them, we would be d--d if we didn't shoot every one of them, if Page didn't come out. At that, a tall woman made her appearance, with a child in her arms. I told the boys she was too d--d tall. In a moment the boys stripped her, and found it was Page. I told them {395} to give him a d--d good one. We gave him sixty or seventy blows with hickory withes which we had prepared. Then after pulling the roof off the house, we went to the next d--d Mormon's house, and whipped him in like manner. We continued until we whipped ten or fifteen of the d--d Mormons, and demolished their houses that night. If the Carroll boys would do that way they might conquer; but it is no use to think of driving them without four or five to one. I wish I could stay, I would help drive the d--d Mormons to hell, Old Joe, and all the rest." At this I looked the General sternly in the face, and told him, that he was neither a republican nor a gentleman, but a savage, without a single principle of honor, or humanity. "If," said I, "the 'Mormons' have broken the law, let it be strictly executed against them; but such anti-republican, and unconstitutional acts as these, related by you, are beneath the brutes." We were upon the hurricane deck, and a large company present were listening to the conversation. While I was speaking, Wilson placed his hand upon his pistol, which was belted under the skirt of his coat; but Cousin George stood by his side, watching every move of his hand, and would have knocked him into the river instantly, had he attempted to draw a deadly weapon. But General Atchison saved him the trouble, by saying, "I'll be d--d to hell if Smith ain't right." At this, Wilson left the company crest-fallen. In the course of the conversation, Wilson said that the best plan was to rush into the Mormon settlements, murder the men, make slaves of the children, take possession of the property, and use the women as they pleased. A gentleman, present from Baltimore, Maryland, said he never was among such a pack of d--d savages before: he had passed through Far West, and saw nothing among the "Mormons" but good order. Then drawing his pistols, he discharged them, and re-loading, said, "If God spares my life till I get out of Upper Missouri, I will never be found associating with such devils again." Shortly after this we were invited to preach on board, Elder Barnes and I preached. The rest of the way we were treated more civilly; but being deck passengers, and having very little money, we suffered much for food. We continued our journey together through every species of hardship and fatigue, until the 11th of October, when Elders Barnes and Harrison Sagers left us at Paducah, after our giving them all the money we had, they starting up the Ohio river, and we to visit the churches in west Tennessee and Kentucky. Soon after this, Julian Moses gave us a five-franc piece, and bade us farewell. We soon found that the mob spirit was in Kentucky, as well as in Missouri; we preached in a small branch of the Church in Calloway county, and stayed at the house of Sister Selah Parker, which was {396} surrounded in the night by about twenty armed men, led by John McCartney, a Campbellite priest, who had sworn to kill the first "Mormon" Elder who should dare to preach in that place. The family were very much terrified. After trying the doors, the mobbers finally went away. We visited a number of small branches in Tennessee; the brethren generally arranged to be on hand with their money, or lands for exchange in the spring. Brother Samuel West gave us twenty-eight dollars to help defray our traveling expenses. We also received acts of kindness from others, which will never be forgotten. About this time our minds were seized with an awful foreboding--horror seemed to have laid his grasp upon us--we lay awake night after night for we could not sleep. Our forebodings increased, and we felt sure that all was not right; yet we continued preaching until the Lord showed us that the Saints would be driven from Missouri. We then started home, and, on arriving at Wyatt's Mills, we were told that if we preached there it would cost us our lives. We had given out an appointment at the house of Mrs. Foster, a wealthy widow. She also advised us to give it up; but, as she had no fears for herself, her property or family, we concluded to fill our appointment. The hour of meeting came, and many attended. George A. preached about an hour: during which time Captain Fitch came in at the head of twelve other mobbers, who had large hickory clubs, and they sat down with their hats on. When George A. took his seat, I arose and addressed them for an hour and a half, during which time, I told them that I was a patriot--that I was free--that I loved my country--that I loved liberty--that I despised both mobs and mobbers--that no gentleman, or Christian at heart would ever be guilty of such things, or countenance them. Whereupon the mob pulled off their hats, laid down their clubs, and listened with almost breathless attention. After meeting Mr. Fitch came to us and said that he was ashamed of his conduct, and would never do the like again; that he had been misinformed about us by some religious bigots, and begged of us to forgive him, which we did. We continued our journey to Columbus, Hickman county, Kentucky, and put up with Captain Robinson, formerly an officer in the army, who treated us very kindly, assuring us that we were welcome to stay at his house until a boat should come, if it were three months. We stayed nine days, during which a company of thirteen hundred Cherokee Indians were ferried over the river. We went on board the steamer _Louisville_, and had to pay all our money for a deck passage. About ninety miles from St. Louis our boat got aground, where it lay three days. We had nothing to eat but a little parched corn. We then went on board of a little boat, _The Return_, {397} which landed us in St. Louis the next morning. Here we found Elder Orson Pratt, and learned that Joseph was a prisoner with many others, and that David Patten was killed, and of the sufferings of the Saints, which filled our hearts with sorrow. The next morning we started on foot for home; at Huntsville, about 200 miles, we stopped at the house of George Lyman to rest. George A.'s feet had now become very sore from walking. We had not been long in Huntsville before the mob made a rally to use us up, as they said, with the rest of the Smiths: and, at the earnest request of our friends, we thought best to push on, and started about ten at night. The wind was in our faces, the ground slippery, and the night very dark; nevertheless we proceeded on our journey. Traveling twenty-two miles, we came to the Chariton river, which we found frozen over, but the ice too weak to bear us, and the boat on the west side of the river. We went to the next ferry, but finding there was no boat, and knowing that in the next neighborhood a man's brains were beaten out for being a "Mormon," we returned to the first ferry, and tried by hallowing to raise the ferryman on the opposite side of the river, but were not able to awake him. We were almost benumbed with the cold, and to warm ourselves we commenced scuffling and jumping: we then beat our feet upon the logs and stumps, in order to start a circulation of blood; but at last George A. became so cold and sleepy, that he could not stand it any longer, and lay down. I told him he was freezing to death; I rolled him on the ground, pounded and thumped him; I then cut a stick and said I would thrash him. At this he got up, and undertook to thrash me; this stirred his blood a little, but he soon lay down again. By this time the ferryman came over, and set us across the river, where we warmed ourselves a little, and pursued our journey until about breakfast time, when we stopped at the house of a man, who we afterwards learned was a leader of the mob at Haun's Mill massacre. The next morning we started without breakfast. Our route lay through a wild prairie, where there was but very little track, and only one house in forty miles. The northwest wind blew fiercely in our faces, and the ground was so slippery that we could scarcely keep our feet, and when the night came on, to add to our perplexity, we lost our way; soon after which, I became so cold that it was with great difficulty I could keep from freezing. We also became extremely thirsty; however, we found a remedy for this by cutting through ice three inches thick with a penknife. While we were drinking, we heard a cowbell; this caused our hearts to leap for joy, and we arose and steered our coarse towards the sound. We soon entered Tenny's Grove, which sheltered us from the wind, and we felt more comfortable. In a short time we came to the house of Whitford G. Wilson, where we were made {398} welcome and kindly entertained. We lay down to rest about two o'clock in the morning, after having traveled one hundred and ten miles in two days and two nights. After breakfast I set out for Far West, leaving George A. sick, with our hospitable friends. When I arrived on the evening of December 25th, I was fortunate enough to find my family alive, and in tolerable health, which was more than I could have expected, considering the scenes of persecution through which they had passed. [Sidenote: The Visits of Don Carlos to Liberty Prison.] Don Carlos visited us several times while we were in Liberty jail, and brought our wives to see us, and some money and articles to relieve our necessities. He took charge of father's family in his flight from Missouri, and saw them removed to Quincy, Illinois. [Sidenote: His Ministrations to the Sick.] In June, 1839, he commenced making preparations for printing the _Times and Seasons_. The press and type had been resurrected by Elias Smith, Hyrum Clark, and others, from its grave in Dawson's yard, Far West, where it was buried for safety the night that General Lucas surrounded the city with the mob militia. The form for a number of the _Elders' Journal_ was buried with the ink on it. The types were considerably injured by the damp; it was therefore necessary to get them into use as soon as possible, and in order to do this, Don Carlos was under the necessity of cleaning out a cellar through which a spring was constantly flowing, as the only place where he could put up the press. Ebenezer Robinson and wife being sick, threw the entire burden on him. As a great number of brethren lay sick in the town, on Tuesday, 23rd July, 1839, I told Don Carlos and George A. Smith to go and visit all the sick, exercise mighty faith, and administer to them in the name of Jesus Christ, commanding the destroyer to depart, and the people to arise and walk; and not leave a single person on the bed between my house and Ebenezer Robinson's, two miles distant; they administered to over sixty persons, many {399} of whom thought they would never sit up again; but they were healed, arose from their beds, and gave glory to God; some of them assisted in visiting and administering to others who were sick. Working in the damp cellar, and administering to the sick impaired his health so that the first number of the _Times and Seasons_ was not issued until November. He edited thirty-one numbers. He was elected major in the Hancock county militia, and on the death of Seymour Brunson, was made lieutenant-colonel. He was elected on 1st February, 1841, a member of the City Council of Nauvoo, and took the necessary oath on 3rd February, and on the fourth he was elected brigadier-general of the second cohort of the Nauvoo Legion. [Sidenote: Personal Appearance of Don Carlos Smith.] He was six feet four inches high, was very straight and well made, had light hair, and was very strong and active. His usual weight when in health was 200 pounds. He was universally beloved by the Saints. He left three daughters, namely, Agnes C., Sophronia C., and Josephine D. [Sidenote: The Iowa Stake of Zion.] President John Smith was unanimously acknowledged as the president of the stake in Iowa, David Pettigrew, M. C. Nickerson, counselors. Elias Smith was sustained as Bishop and Joseph B. Noble and Joseph Mecham as his counselors. A conference of the Church was held at Zarahemla, and the branches in Iowa, so far as represented, consisted of 750 members. Shocks of an earthquake felt at several places in Spain. _Sunday, 8_.--A water-spout destroyed twenty houses of Portpatrick, Scotland. The funeral of Brother Don Carlos was attended by a vast concourse of friends and relatives; he was buried with military honors. {400} The Zarahemla conference appointed George W. Gee, Church Recorder, and was addressed by Elders John Taylor and George A. Smith, on building the Temple, and on temperance. _Monday, 9_.--The steamboat _Erie_ was burned on Lake Erie, thirty miles from Buffalo, and eight from the shore, two hundred persons on board, of whom one hundred and seventy-five perished. [Sidenote: New Mission Movement Planned.] _Tuesday, 10_--I spent the day in council with Brigham Young, Heber C. Kimball, John Taylor, Orson Pratt, and George A. Smith, and appointed a special conference for the 16th instant. I directed them to send missionaries to New Orleans; Charleston, South Carolina; Salem, Massachusetts; Baltimore, Maryland; and Washington, District of Columbia. I also requested the Twelve to take the burthen of the business of the Church in Nauvoo, and especially as pertaining to the selling of Church lands. The department of English literature and mathematics, of the University of the City of Nauvoo, is in operation under the tuition of Professor Orson Pratt. _General Orders, Nauvoo Legion_. Headquarters, Nauvoo Legion, City Of Nauvoo, Aug. 10, 1841. It becomes our painful duty to officially notify the troops of our command of the untimely decease of that noble chief, Brigadier-General Don Carlos Smith--he fell, but not in battle--he perished, but not by the weapons of war--at his burial you paid him honor, but he is gathered to his fathers to receive greater honor. In consequence of this afflicting dispensation of Divine Providence, the commissioned officers of the staff and line will wear crape on the left arm for thirty days. The commissioned officers of the second cohort will convene at General Smith's office, on Saturday, the 4th day of September, at 10 o'clock a. m., for the purpose of electing a brigadier-general, at which time and place the court of appeals will sit. The legion will assemble at the usual place of rendezvous, in the city of Nauvoo, on Saturday, the 11th day of September, at 10 o'clock a. m., for the purpose of general parade. The militia officers of the county of {401} Hancock, Illinois; and the county of Lee, Iowa, are respectfully invited to attend. The adjutants of regiments will form their respective regiments at 9 o'clock and at 10 o'clock; the adjutant of the Legion will form the line by regiments, and not by companies as heretofore. A special court-martial will convene at the usual place, on Saturday, the 28th day of August, at 10 o'clock a. m., for the transaction of business. Joseph Smith, Lieutenant-General. A shower of meteoric stones fell at Iwan in Hungary. [Sidenote: Depression of the Times.] Letters from various parts of England and Scotland show that numbers are daily added to the Church; while shipwrecks, floods, houses and workshops falling, great and destructive fires, sudden deaths, banks breaking, men's hearts failing them for fear, shop-keepers and manufacturers failing, because no man buyeth their merchandise, many accidents on the railways, etc., betoken the coming of the Son of Man. [Sidenote: Visit of the Sac and Fox Indians to Nauvoo.] _Thursday, 12_.--A considerable number of the Sac and Fox Indians have been for several days encamped in the neighborhood of Montrose. The ferryman brought over a great number on the ferryboat and two flat boats for the purpose of visiting me. The military band and a detachment of Invincibles [part of the Legion] were on shore ready to receive and escort them to the grove, but they refused to come on shore until I went down. I accordingly went down, and met Keokuk, Kis-ku-kosh, Appenoose, and about one hundred chiefs and braves of those tribes, with their families. At the landing, I was introduced by Brother Hyrum to them; and after salutations, I conducted them to the meeting grounds in the grove, and instructed them in many things which the Lord had revealed unto me concerning their fathers, and the promises that were made concerning them in the Book of Mormon. I advised them to cease killing each other and warring with other tribes; also to keep peace with the whites; all of which was interpreted to them. Keokuk replied that he had a Book of Mormon at his {402} wigwam which I had given him some years before. "I believe," said he, "you are a great and good man; I look rough, but I also am a son of the Great Spirit. I have heard your advice--we intend to quit fighting, and follow the good talk you have given us." After the conversation they were feasted on the green with good food, dainties, and melons by the brethren; and they entertained the spectators with a specimen of their dancing. _Saturday, 14_.--Sir J. M. Brunel, the engineer, with fifty ladies and gentlemen, made the first passage under the river Thames, England. _Sunday, 15_.--My infant son, Don Carlos, died, aged 14 months, 2 days. Conference met in Zarahemla, and was addressed by Elders Brigham Young and George Miller on building the Temple in Nauvoo. _Monday, 16_.--Elder Willard Richards arrived at Nauvoo this morning. Ebenezer Robinson succeeded Brother Don Carlos as editor of the _Times and Seasons_, with Elder Robert B. Thompson assistant editor. _Minutes of a Special Conference at Nauvoo--Important Action in Relation to the Twelve_. At a special conference of the Church of Jesus Christ of Latter-day Saints, held in the city of Nauvoo, August 16, 1841, Elder Brigham Young was unanimously appointed to preside over the conference, and Elias Smith and Lorenzo D. Barnes were appointed clerks. Singing by the choir; conference opened by prayer, by the president. The object of the conference was then presented by the president, who stated that President Joseph Smith (who was then absent on account of the death of his child) had called a special conference to transact certain items of business necessary to be done previous to the October conference--such as to select men of experience to send forth into the vineyard, take measures to assist emigrants who may arrive at the places of gathering, and prevent impositions being practiced upon them by unprincipled speculators. The speaker hoped that no one would view him and his brethren as aspiring, because they had come forward {403} to take part in the proceedings before the conference; he could assure the brethren that nothing could be further from his wishes, and those of his quorum, than to interfere with Church affairs in Zion and her stakes. He had been in the vineyard so long, he had become attached to foreign missions, and nothing could induce him to retire therefrom and attend to the affairs of the Church at home but a sense of duty, the requirements of heaven, or the revelations of God; to which he would always submit, be the consequence what it might; and the brethren of his quorum responded, Amen. A list of names of Elders and cities were read by the president, and a few were selected by nomination, and designated as follows: Voted that Elders Henry G. Sherwood go to New Orleans; Abraham O. Smoot to Charleston, South Carolina; Erastus Snow and Benjamin Winchester to Salem, Massachusetts; John Murdock to Baltimore, Maryland; and Samuel James to Washington, D. C. On motion of Vinson Knight, seconded by Samuel Bent, resolved: that the quorum of the Twelve select the individuals to go and preach in such places as they may judge expedient, and present the same to the conference, with a view of expediting the business of the day. The situation of the poor of Nauvoo City was then presented by Bishops Knight and Miller, and a collection taken for their benefit. After singing, conference adjourned until 2 o'clock p. m. All of the Twelve present at the conference went and visited President Joseph Smith to comfort him in his affliction. Conference assembled at 2 p. m., and was addressed by Elders Lorenzo D. Barnes and Henry G. Sherwood, concerning the spread of the Gospel and the building up of the kingdom of God in these last days. President Joseph Smith now arriving, proceeded to state to the conference at considerable length, the object of their present meeting, and, in addition to what President Young had stated in the morning, said that the time had come when the Twelve should be called upon to stand in their place next to the First Presidency, and attend to the settling of emigrants and the business of the Church at the stakes, and assist to bear off the kingdom victoriously to the nations, and as they had been faithful, and had borne the burden in the heat of the day, that it was right that they should have an opportunity of providing something for themselves and families, and at the same time relieve him, so that he might attend to the business of translating. Moved, seconded and carried, that the conference approve of the instructions of President Smith in relation to the Twelve, and that they proceed accordingly to attend to the duties of their office. Moved, seconded and carried unanimously, that every individual who {404} shall hereafter be found trying to influence any emigrants belonging to the Church, either to buy of them (except provisions) or sell to them (except the Church agents), shall be immediately tried for fellowship, and dealt with as offenders, and unless they repent shall be cut off from the Church. President Rigdon then made some appropriate remarks on speculation. Moved, that the conference accept the doings of the Twelve, in designating certain individuals to certain cities, &c.; when President Smith remarked that the conference had already sanctioned the doings of the Twelve; and it belonged to their office to transact such business, with the approbation of the First Presidency; and he would then state what cities should now be built up--viz., Nauvoo, Zarahemla, Warren, Nashville, and Ramus. _Resolved_: That this conference adjourn to the general conference in October next. Closed with prayer by President Young. Brigham Young, President. Elias Smith, Lorenzo Barnes, Clerks. {405} CHAPTER XXIV. Hotchkiss Land Purchase Troubles--Death's Harvest, Oliver Granger, Robert B. Thompson--Important Action Relating to the Twelve--The Mission in Fox Island. [Sidenote: The Founding of Warren.] _Thursday, July 19, 1841_.--Elders Young, Kimball and Richards went to Warsaw, and examined the town plat of Warren which is situated about a mile south of the village of Warsaw, and made some arrangements with the proprietors for building up the place. The plat designed for the city of Warren is the school section, No. 16, and opposite the first permanent and good landing place on the Mississippi River below the falls; which is about two miles below the Warsaw landing, which is filling up with sand bars. The brethren returned about eleven p. m., quite exhausted. _Sunday, 22_.--I preached at the stand, on wars and desolations that await the nations. _Wednesday, 25_.--I received the following letter: _Letter of Horace R. Hotchkiss to Joseph Smith--Land Affairs in Nauvoo_. Fair Haven, 24th July, 1841. _Rev. Joseph Smith_: Dear Sir:--I have this moment received a letter from Dr. Galland, dated yesterday, at New York, in which he states his intention of leaving for the west. {406} It certainly was my expectation that I should again see him before his departure, and be able to make some arrangement with him respecting the interest due to myself, Mr. Tuttle and Mr. Gillet. In this I am disappointed, and considering that a proposition for effecting this object emanated from your brother Hyrum and the doctor, [Isaac Galland] to which no allusion has since been made by them or anybody else, I and Mr. Tuttle think that we have much reason to be dissatisfied at this silence and apparent neglect. Now, all the transactions relating to Nauvoo have by me and my friends been entered into in the most perfect good faith, and will continue to be conducted on the most honorable principles. Permit me to ask whether this is a proper return for the confidence we have bestowed, and for the indulgence we have extended? If you have not already requested your brother Hyrum to call on me when he arrives east, will you write him immediately, and say that it is my urgent wish? Relative to the Ivins note the Doctor has written me, and referred to Mr. William Smith at New Egypt, on whom I shall call next week. Your obedient servant, Horace R. Hotchkiss. I wrote the following answer: _Letter of the Prophet to Horace R. Hotchkiss--Nauvoo Land Transactions_. Nauvoo, August 25, 1841. _To Horace R. Hotchkiss, Esq., New Haven, Connecticut_: Dear Sir:--Yours of the 24th ultimo came to hand this day, the contents of which I duly appreciate. I presume you are well aware of the difficulties that occurred before, and at the execution of the writings in regard to the land transaction between us, touching the annual payment of interest: if you have forgotten, I will here remind you, you verbally agreed on our refusal and hesitancy to execute the notes for the payment of the land, that you would not exact the payment of the interest that would accrue on them under five years, and that you would not coerce the payment even then; to all this you pledged your honor; and upon an after arrangement you verbally agreed to take land in some one of the Atlantic States, that would yield six per cent interest (to you) both for the principal and interest, and in view of that matter, I delegated my brother Hyrum and Dr. Isaac Galland to go east and negotiate for lands with our friends, and pay you off for the {407} whole purchase that we made of you; but upon an interview with you, they learned that you were unwilling to enter into an arrangement according to the powers that I had delegated to them; that you would not receive any of the principal at all, but the interest alone, which we never considered ourselves in honor or in justice bound to pay under the expiration of five years. I presume you are no stranger to the part of the city plat we bought of you being a deathly sickly hole, and that we have not been able in consequence to realize any valuable consideration from it, although we have been keeping up appearances, and holding out inducements to encourage immigration, that we scarcely think justifiable in consequence of the mortality that almost invariably awaits those who come from far distant parts (and that with a view to enable us to meet our engagements), and now to be goaded by you, for a breach of good faith, and neglect and dishonorable conduct, seems to me to be almost beyond endurance. You are aware that we came from Missouri destitute of everything but physical force, had nothing but our energies and perseverance to rely upon to meet the payment of the extortionate sum that you exacted for the land we had of you. Have you no feelings of commiseration? Or is it your design to crush us with a ponderous load before we are able to walk? Or can you better dispose of the property than we are doing for your interest? If so, to the alternative. I therefore propose, in order to avoid the perplexity and annoyance that has hitherto attended the transaction, that you come and take the premises, and make the best you can of it, or stand off and give us an opportunity that we may manage the concern, and enable ourselves by the management thereof to meet our engagements, as was originally contemplated. We have taken a city plat at Warsaw (at the head of navigation for vessels of heavy tonnage) on the most advantageous terms: the proprietors waiting upon us for the payment of the plat, until we can realize the money from the sales, leaving to ourselves a large and liberal net profit. We have been making every exertion, and used all the means at our command to lay a foundation that will now begin to enable us to meet our pecuniary engagements, and no doubt in our minds to the entire satisfaction of all those concerned, if they will but exercise a small degree of patience, and stay a resort to coercive measures which would kill us in the germ, even before we can (by reason of the season) begin to bud and blossom in order to bring forth a plentiful yield of fruit. I am, with considerations of high respect, Your obedient servant, Joseph Smith. {408} [Sidenote: Location and Character of the Hotchkiss Lands.] The Hotchkiss purchase, to which the foregoing letters relate includes all the land lying north of the White purchase to the river and thence on the river south, including the best steamboat landing, but is the most sickly part of Nauvoo. [Sidenote: Death of Oliver Granger.] Elder Oliver Granger died at Kirtland, Lake county, Ohio, aged forty-nine years. He was the son of Pierce and Clarissa Granger, born in the town of Phelps, Ontario county, New York, 7th February, 1794; received a common school education, was two years a member of the Methodist Church and was a licensed exhorter. On the 8th September, 1813, he married Lydia Dibble; in the year 1827, he in a great measure lost his sight by cold and exposure; he was sheriff of Ontario county, and colonel of the militia. He received the Gospel on reading the Book of Mormon, which he providentially obtained, and was baptized at Sodus, Wayne county, and ordained an Elder by Brigham and Joseph Young, they being the first Elders he saw, and immediately devoted his time to preaching and warning the people. In the year 1833 he moved to Kirtland, and then took a mission to the east with Elder Samuel Newcomb; returned and was ordained a High Priest; took another mission in the spring of 1836 to New York with John P. Greene; and after his return built up a branch at Huntsburg, Geauga county, Ohio; also a branch at Perry, Richfield county, where he baptized Bradley Wilson and his seven sons and their wives. When the Church left Kirtland he was appointed to settle the Church business. In June, 1838, he went to Far West, and returned in August of same year; in October he again started, taking his family; he went seventy miles into Missouri, and was driven back by the mob; in the spring of 1839 he went to Nauvoo; in 1840 removed to Kirtland with his family, where he remained until his death. {409} [Sidenote: Character.] He was a man of good business qualifications, but had been for many years nearly blind. His funeral was attended by a vast concourse of people from the neighboring towns, although there were but few Saints in the country. _Thursday, 26_. _An Epistle of the Twelve Apostles to the Saints Scattered Abroad Among the Nations, Greeting_. Nauvoo, August 26, 1841. Beloved Brethren:--You will perceive by the minutes of a conference, held in this city, on the 16th instant, that we have returned from a mission which was required of us by the Lord, and have now been called upon to assist in building up the stakes of Zion, and of planting the Saints upon the lot of their inheritance; and feeling as we do a humble reliance upon divine aid at all times, in our unremitting desire to be useful to our fellow men, and especially to the household of faith, that they may be prepared for the great things which God is about to reveal, and which speedily await this generation, we feel anxious to improve the earliest opportunity to make known unto you the mind of the Spirit concerning those things which require your more immediate attention. It will be discovered, in the minutes before referred to, that we have already begun to select such individuals as have been with the Church and have had the opportunity of becoming acquainted with the principles thereof to some extent; and to designate certain towns and cities where they will locate themselves and build up churches, inasmuch as the people are willing to receive them. These generally will not take their departure from this to their several stations, until after the October conference, previous to which they will have the opportunity of receiving particular instructions in relation to their mission, and of becoming more perfectly acquainted with those principles which are necessary to be acted upon in order that they may become highly useful in helping to roll forth the kingdom of God in these last days. All those Elders and Priests who are now in the vineyard, will communicate with us immediately, and inform us of their situations, designs, and all things relating to their ministry, and improve the earliest opportunity of repairing hither, where they will have the privilege of instruction from the First Presidency, and thereby understanding principle and doctrine, not to be learned elsewhere, and which is necessary for them to know, that they may become wise stewards in their Master's house. {410} We are engaged in a great work, and but little comparatively can be known of the magnitude thereof, of the revelations of heaven, and the order of the kingdom by the Saints, while they are scattered to the four winds; and this being well understood by the ancient prophets and apostles, was the reason why they so often spoke of the gathering in the last days, and as this is the place where the Elders are to receive instruction concerning their ministry, so as to become successful ministers of the dispensation of the fulness of times, so also this is the place where the brethren may receive such instructions as are necessary to constitute them a righteous and holy people, prepared for the reception of the Lord Jesus; therefore, we say to all Saints who desire to do the will of heaven, Arise, and tarry not, but come up hither to the places of gathering as speedily as possible, for the time is rapidly approaching when the Saints will have occasion to regret that they have so long neglected to assemble themselves together and stand in holy places, awaiting those tremendous events which are so rapidly approaching the nations of the earth. It will be recollected that in a recent communication from the First Presidency, all places of gathering are discontinued, excepting Hancock county, Illinois, and Zarahemla, in Lee county, Iowa territory, opposite Nauvoo, and we would suggest to those coming up the Mississippi particularly, and all others who are disposed, to look at Warsaw, a beautifully located village about twenty miles below Nauvoo, consisting of about five hundred inhabitants, a steam flour and lumber mill; one mile below is a section already surveyed, on which the town of Warren is to be built, and every facility is now offered to the brethren, for the immediate erection of houses, the location being very desirable at the lowest point of the DesMoines rapids. As we have been called upon to act as agents for the Church, it may be expected that some one or more of our quorum may be found at Nauvoo, Zarahemla, and Warren, ready to render every assistance in our power, towards the location of immigrants; and that we shall occasionally visit the other places of gathering, as necessity requires. We recommend to the brethren in England to emigrate in the fall or winter; by so doing they will be likely to spare themselves much affliction in becoming accustomed to this climate. Further communications may be expected from the Twelve. Brigham Young, Heber C. Kimball, Orson Pratt, Willard Richards, John Taylor, Geo. A. Smith. {411} [Sidenote: Death of Robert B. Thompson.] _Friday, 27_.--Elder Robert Blashel Thompson died at his residence in Nauvoo, in the 30th year of his age, in the full hope of a glorious resurrection. He was associate editor of the _Times and Seasons_, colonel in the Nauvoo Legion and had done much writing for myself and the Church. The following synopsis of his life is from the pen of his widow: _Biography of Robert Blashel Thompson_. Robert Blashel Thompson was born October 1st, 1811, in Great Driffield, Yorkshire, England, was educated at Dunnington, in the same county. He united with the Methodists at an early age and preached what he believed to be the Gospel in connection with that sect for a number of years. Emigrated to Upper Canada in 1834. Embraced the Gospel there; being baptized and confirmed by Elder Parley P. Pratt in May, 1836. Was ordained an Elder by Elder John Taylor, at a conference held in Upper Canada, July 22nd, 1836. Removed to Kirtland in May, 1837, where he married Mercy Rachel Fielding, June 4th, 1837, and being appointed to take a mission to Upper Canada, he returned the same month, and commenced preaching in Churchville and the villages adjacent, baptized a considerable number, continued his labors there until he was called upon to remove to Missouri. He arrived at Kirtland in March, and started from thence in company with Hyrum Smith and family, arrived in Far West June 3rd, where his daughter, Mary Jane, was born on the 14th of June. He remained there until November, when he, with many of the brethren had to flee into the wilderness to escape the fury of the mob, who swore they would kill every man who had been engaged in the Crooked River battle. He stood near to Brother Patten when he [Patten] fell. With the rest of the brethren he suffered much from exposure and lack of food, He arrived at Quincy, I believe, in December, where he engaged as clerk in the court house, and remained there until the liberation of Joseph and Hyrum from prison; when the Saints settled in Commerce, he removed there, and was engaged as a scribe to Brother Joseph; he was also Church clerk. When the Nauvoo Legion was formed, he received the office of colonel and also aid-de-camp. In May, 1841, he became associated with Don Carlos Smith in the editing of the _Times and Seasons_. On the 16th of August he was seized with the same disease of which Don Carlos had died on the 7th. The attachment between them was so strong, it {412} seemed as though they could not long be separated. He died on the 27th, leaving one child; was interred in the burying ground on the 29th. By his special request no military procession was formed at his funeral. _Saturday, 28_.--At a conference held at Attica, New York, six branches, ten Elders, seven Priests, five Teachers, two Deacons and one hundred and forty-six members were represented. _Tuesday, 21_. _Minutes of a Council Meeting of the Twelve Apostles at the House of Brigham Young, Nauvoo_. At a council of the Quorum of the Twelve Apostles at the house of President Brigham Young, Nauvoo, August 31, 1841, for the purpose of taking into consideration the situation of the Church, it was resolved unanimously, that as we [the Twelve] have been called upon by the voice of the conference to attend to the business of the Church, assist the Trustee in Trust in his arduous duties, attend to the settling of immigrants, &c.; we sensibly feel the great responsibility that is resting upon us, and will do all in our power to carry out the wishes of the Church, and prove ourselves worthy of the trust imposed in us by the brethren. _Resolved_ unanimously, that, so far as may be practicable, we will attend to the counseling and locating of immigrants in person, and at present we will appoint no agents for that purpose out of our own body. Voted, that Elder Willard Richards be requested to locate himself for a season at Warsaw, or vicinity, for the purpose of selling lots on the town plat of Warren, counseling the brethren, and attending to such other business as may be necessary relating to the Church. The foregoing vote was taken after hearing a favorable report from Elders Young, Kimball, and Richards, of the quorum, for building the town called Warren, they having visited the location, accompanied by Mr. Mark Aldrich and other proprietors of the plat. _Resolved_, unanimously, that we deeply feel for our beloved President Joseph Smith, and his father's family, on account of the great losses they have sustained in property by the unparalleled persecutions in Missouri, as well as the other many persecutions they have sustained since the rise of the Church, which has brought them to their present destitute situation. Therefore, voted unanimously, that we for ourselves, and the Church we represent, approve of the proceedings of President Smith, so far as he has gone, in making over certain properties to his wife, children, and friends for their support, and that he {413} continue to deed and make over certain portions of Church property which now exist, or which may be obtained by exchange, as in his wisdom he shall judge expedient, till his own, and his father's household, shall have an inheritance secured to them in our midst, agreeably to the vote of the general conference of the Church held at Commerce in October, 1839. _Resolved_: that on account of the peculiar situation of the Church hitherto, it has been expedient and necessary, that the deeds, bonds, and properties of the Church should be, and have been taken and holden by committees of the Church, and private individuals; but that we now have a trustee-in-trust, viz., President Joseph Smith, appointed according to the laws of the land. Therefore, voted unanimously, that we advise the trustee-in-trust to gather up all deeds, bonds, and properties belonging to the Church, and which are now held either by committees or individuals, and take the same in his own name as trustee-in-trust for the Church of Jesus Christ of Latter-day Saints, as soon as such arrangements can be made consistently with his various and multiplied cares and business; and that we individually and collectively will use all diligence to render him every assistance possible to accomplish this desirable object. Voted, that Elder Lorenzo D. Barnes proceed on his mission to England without delay. Voted, that Elder Harrison Sagers proceed immediately on his mission to Jamaica, West Indies; and Elder Joseph Ball to South America, according to their appointment on the 16th, and that they accompany each other to New Orleans. It was proposed, that Elder Simeon Carter go on a mission to Germany; but the vote being taken, it was decided that his mission be suspended for the present. After much deliberation on the situation of the Church at home and abroad, temporarily and spiritually, and in view of the poverty and distress of many who had been robbed of all by unrelenting mobbers, and of others who have sacrificed all they possessed to assist those who had thus been robbed, and others who had borne the burden in the heat of the day; it was voted unanimously, that President Smith, as trustee-in-trust, be requested and instructed by this conference in behalf of the Church, to extend relief to such indigent suffering brethren, either by land or goods, as the properties of the Church will admit, and his wisdom shall judge expedient; so that no one shall be denied the privilege of remaining in our midst and enjoying the necessaries of life, who has been faithful in his duties to God and the Church. Brigham Young, President. Willard Richards, Clerk. {414} _Wednesday, Sept. 1_.--The _New York Sun_ contains an account of some singular phenomena; viz., a shower of flesh and blood, a pillar of smoke, and a shower of manna. _Thursday, 2_.--The town of Cartago, on the isthmus of Darien, containing 10,000 inhabitants, destroyed by an earthquake. [Sidenote: Changes of Officers in the Legion.] _Saturday, 4_.--Colonel Charles C. Rich was elected brigadier-general of the second cohort, to fill the vacancy of General Don Carlos Smith, deceased, and Lieutenant-Colonel Titus Billings was elected colonel in the place of Colonel Rich, promoted, and Major John Scott was elected lieutenant-colonel in his place, and Captain Hosea Stout was elected major in his place. [Sidenote: Changes Among the Civil Officers of Nauvoo.] The City Council elected Brigham Young councilor in place of Don Carlos Smith, deceased; and John Taylor and Heber C. Kimball were elected regents of the University, in place of Don Carlos Smith and Robert B. Thompson, deceased. Orson Pratt was elected professor of mathematics in the University of the City of Nauvoo, and the degree of master of arts conferred on him by the chancellor and board of regents. A committee was instructed to purchase two blocks for a burying ground; and the city recorder was instructed to procure a seal for the corporation. Elder Orson Spencer arrived in the city. [Sidenote: The Prophet on Medicine.] _Sunday, 5_.--I preached to a large congregation at the stand, on the science and practice of medicine, desiring to persuade the Saints to trust in God when sick, and not in an arm of flesh, and live by faith and not by medicine, or poison; and when they were sick, and had called for the Elders to pray for them, and they were not healed, to use herbs and mild food. [Sidenote: A Shower of "Flesh."] _Tuesday, 7_.--Another shower of flesh and blood is reported in the Boston papers to have fallen in {415} Kensington. "There had been a drizzling rain during a great part of the day, until about 4 o'clock in the afternoon, when the rain stopped and the dark clouds began gradually to assume a brassy hue, until the whole heavens above seemed a sea of fire. The sky continued to grow more bright until about a quarter past five, when almost instantly it became of burnished red, and in a few moments it rained moderately a thick liquid of the appearance of blood, clothing fields and roads for two miles in circumference in a blood-stained garment. The bloody rain continued for about ten minutes, when it suddenly cleared away, and the atmosphere became so intensely cold that overcoats were needed." Elder Willard Richards went to Warsaw, and located himself, for the purpose of counseling the Saints, and settling the town of Warren, and the day following made sale of three city lots. [Sidenote: British-Chinese War.] The war between England and China continues. The English have fitted out a new expedition to proceed against China with the utmost rigor, and his celestial majesty on the other hand has issued orders for the raising of a "grand army," and the extermination of the English. _Wednesday, 8_.--Wars and rumors of wars, earthquakes, tempests, pestilence, and great fires, connected with every kind of wickedness, distress and destruction of property are heard in almost every land and nation. _Sunday, 11_. _Extracts from Legion Minutes_. The Legion was out for general parade, in conformity with a special act of the court martial, and was reviewed by Lieutenant-General Joseph Smith, who delivered a military speech to the troops in his usual energetic style. The official returns of the Legion show the aggregate to be 1,490 men. Hosea Stout, Clerk. {416} [Sidenote: The Coming of Edward Hunter to Nauvoo.] _Monday, 13_.--Brother Edward Hunter, Sen, [1] of Chester county, Pennsylvania, visited Nauvoo, and invested $4,500 in town lots and farming land; paid me $2,000 in cash, and made arrangements to pay the balance in two months. Received an invitation from Brigadier-General Ezekiel W. Swazey, and Colonel Amos B. Fuller, of the militia of Lee county, Iowa, to attend the military parade tomorrow, at Montrose, as visitor. Generals Hyrum Smith and John C. Bennett received a similar invitation. _Tuesday, 14_.--Went over to Montrose, accompanied by Brothers Edward Hunter and William A. Gheen. I was very courteously received by General Swazey, the officers and militia. [Sidenote: Bitterness of D. W. Kilbourn.] Mr. D. W. Kilbourn attempted to get up an ill feeling by reading the following proclamation at noon, during the recess of exercise, to a considerable number of persons collected round his store, which I insert verbatim-- {417} _Citizens of Iowa_:--The laws of Iowa do not require you to muster under, or be _reviewed_ by _Joe Smith_ or _General Bennett_, and should they have the impudence to attempt it, it is hoped that every person having a proper respect for himself, will at once leave the ranks. This, however, had no effect whatever on the people. Myself and brother were not in military uniform, but were treated with every respect that visiting officers of our rank could be, through the entire day. At the dismissal of the military, I went to Mr. Kilbourn's store, and desired to have some conversation with him, but was peremptorily ordered out of doors. This conduct greatly disgusted his few friends, who upbraided Kilbourn with his ungentlemanly conduct, and accompanied me to the ferry, where I left them, showing me every manifestation of friendship. _Tuesday, 21_.--The ship _Tyrean_ sailed from Liverpool to New Orleans, with 204 Saints, bound for Nauvoo. Her British Majesty's war steamer _Madagascar_, totally destroyed by fire in the Chinese seas, and fifty-seven lives lost. _Wednesday, 22_.--The High Council of Nauvoo adopted the following preamble and resolution-- _High Council Resolution_. Whereas this High Council in times past, had of necessity, and by the advice and instruction of the First Presidency, to transact business of a temporal nature for the Church, and thereby involve itself with debts and other temporal burdens which, under other circumstances would not have devolved upon it; and as the proper authorities to which such temporalities belong are now organized and acting in their proper places; therefore, be it _Resolved_, that this High Council is prepared to transfer all debts and temporal business; and that all business of a temporal nature, be, and the same is in readiness to be transferred to the proper authorities. Alpheus Cutler stated [to the council] that he was going to the pineries the ensuing winter, and nominated Elias Higbee, counselor_ pro tem_. {418} [Sidenote: Lumber for the Temple.] A company of the brethren started for the pinery, some five or six hundred miles north, on the river, for the purpose of procuring lumber for the Temple and Nauvoo House. The Jews in Smyrna are suffering great persecutions on account of their religion--"one was thrown into prison because a cat was missing"--say the journals. _Saturday 25_.--Hyrum Smith, son of Hyrum and Jerusha Smith, died, aged seven years, four months, and twenty-eight days. A conference was held at Vinal Haven, Fox Island; eight Elders, one Priest, two Teachers, one Deacon, and one hundred and forty members were represented, and the work is progressing. I extract the following from Elder Wilford Woodruff's journal-- _The Work on Fox Island_. We left Manitou Island, Lake Michigan, at 4 o'clock p. m., on the steamer _Chesapeake_, which contained 300 passengers, six of whom were members of the Church; a large quantity of freight and coal, eighty cords of wood, eighty mules, besides pigs, chickens, geese, ducks, &c. We continued our journey towards Chicago without any interruption, until half-past eleven p. m., when we were overtaken by a tremendous storm of wind and rain; it blew a hurricane, and the lake became as rough as it could be by the force of wind, and such a scene as quickly followed I never before witnessed in my travels, either by land or sea. The captain, officers, hands, and most of the passengers expected to go to the bottom of the lake. To have judged from outward appearances I should think there were twenty chances of being lost to one of being saved, yet I did not once expect to be lost, for I believed the Lord would by some means save me and my wife and child, who were with me, from a watery grave. We were some forty miles from land when the gale struck us, and I was awakened from a sound sleep by the cry, "We are all lost." The first thought that entered my mind was, "No, we shall not be lost." I immediately leaped out of my berth and went on to the upper deck. I saw we were in imminent danger of being wrecked; the bow of the boat was heavily laden, and frequently engulfed by the heavy waves that washed over her; there were judged to be fifty tons of water at a {419} time on her bow; at one time her bow ran under water, and some thought she would never rise; the water set the mules and all the livestock afloat; washed away the partition; and the mules, pigs, chickens, ducks, and geese, were all hurled in one mass down into the steerage cabin, mixed pell mell with sixty Irish passengers, men, women, and children; at that moment the roaring of the wind, the rush of the waters, the peals of thunder, the flashes of lightning, the braying of asses, the squealing of pigs, the quacking of ducks, geese and chickens, the praying, swearing and screaming of men, women and children, created a confusion of sounds which rent the air, and sent a gloomy thrill through the heart. We immediately went to work, and helped all the passengers out of the water, and from among the beasts, upon the deck, so their lives were preserved, while all the fowls, pigs, and part of the mules were drowned or killed; many tons of water rushed through the boat, until the water stood nearly to the boilers; it drove the firemen from their places. About this time when the boat was laboring against wind and tide one of the wheel chains broke, and the boat rolled over on to one side. I again heard the cry that "all was lost," but about thirty of us caught hold of the two detached pieces of chain, and held them together until the engineer mended them with wire. It took three strong men to manage the wheel; while the boat lay upon her side, it washed away a part of the state rooms; orders were given to clear the boat of everything that was movable; all the wood was fastened with stanchions, on the side that was down, the stanchions were knocked out by the passengers, and forty cords of wood tumbled into the sea at one surge; this caused the boat to right up, and we expected every moment our state room would be washed away. I left it three times with my wife and child, and stepped upon the main deck, expecting to see it washed away; and to add to the horror of the situation, we were wrapped in darkness, as all the lanterns were dashed to pieces. The men at the wheel labored hard for five hours to turn the boat round, before they accomplished it, so that they could run before the storm. At length daylight appeared, and with it a cessation of the storm in a measure. We returned to Manitou Island at 4 o'clock, being twenty-fours hours out, mostly in the storm. _Thursday, 30_.--The following is a copy of a statement of expenses consequent upon the arrest of Joseph Smith, upon demand from Governor Boggs, and sent to the {420} deputy sheriff of Adams county, he having officiated June, 1841. Nauvoo, September 30, 1841. _The Deputy Sheriff of Adams County_: The following is a statement of my expenses, costs, and liabilities, consequent upon my arrest and trial while in your custody, to-wit-- To amount of fees in Esquires Ralston, Warren, and Co.......$250.00 To Esquires Little, Williams, Walker, and Browning............100.00 To seven days for self, horse, and carriage, at $5.00............35.00 To money expended during that time, consequent upon the arrest...60.00 To twelve witnesses, to-wit: Elias Higbee, John P. Greene, Amasa Lyman, Darwin Chase, Francis Higbee, Chauncy Higbee, Reynolds Cahoon, George W. Robinson, J. Younger, L. Woodworth, Vinson Knight, and Robert B. Thompson, four days each; their time, carriages, horses and expenses, at $5.00 each day...240.00 $685.00 Dear Sir:--You will please take such measures as to put me in possession of the above amount, which is justly due me as above stated; to say nothing of false imprisonment and other expenses. This would have been presented earlier, but for the sickness and death of Robert B. Thompson, my clerk. Receive my respects, &c., Joseph Smith. Per John S. Fullmer. _Friday, October 1_.--Among the interesting relics of antiquity which have been brought to light in these days, is the following sentence from the _Courier des Etats Unis_: _Sentence Rendered by Pontius Pilate, Acting Governor of Lower Galilee, Stating that Jesus of Nazareth shall Suffer Death on the Cross_. In the year seventeen of the Emperor Tiberius Caesar, and the 25th day of March, the city of the Holy Jerusalem, Anna and Caiaphas being priests, sacrificators of the people of God, Pontius Pilate, governor of Lower Galilee, sitting on the presidential chair of the Praetory, condemns Jesus of Nazareth to die on the cross between two thieves--the great and notorious evidence of the people saying--1. Jesus is a {421} seducer. 2. He is seditious. 3. He is an enemy of the law. 4. He calls himself falsely the Son of God. 5. He calls himself falsely the King of Israel. 6. He entered into the temple, followed by a multitude bearing palm branches in their hands. Order the first centurion, Quills Cornelius, to lead him to the place of execution. Forbid to any person whomsoever, either poor or rich, to oppose the death of Jesus. The witnesses who signed the condemnation of Jesus are, viz.--1. Daniel Robani. 2. Raphel Robani. 3. Capet, a citizen. Jesus shall go out of the city of Jerusalem by the gate of Struenus. The above sentence is engraved on a copper plate; on one side are written these words--"A similar plate is sent to each tribe." It was found in an antique vase of white marble, while excavating in the ancient city of Aquilla, in the kingdom of Naples, in the year 1820, and was discovered by the Commissaries of Arts attached to the French armies. At the expedition of Naples, it was found enclosed in a box of ebony, in the Sacristy of the Chartrem. The vase in the Chapel of Caserta. The French translation was made by the members of the Commission of Arts. The original is in the Hebrew language. The Chartrem requested earnestly that the plate should not be taken away from them. The request was granted as a reward for the sacrifice they had made for the army. M. Denon, one of the Savans, caused a plate to be made of the same model, on which he had engraved the above sentence. At the sale of his collection of antiquities, &c., it was bought by Lord Howard for 2,890 francs. Its intrinsic value and interest are much greater. A few years ago, there was found at Catskill, in New York, a shekel of Israel, of the time of our Savior. On one side was the representation of a palm leaf, on the other a picture of the temple, with the words underneath, "Holy Jerusalem," in the Hebrew tongue. Relics like these, properly authenticated, have about them an inexpressible sacredness. [2] Footnotes: 1. Edward Hunter was the second son and seventh child of Edward and Hannah Hunter. He was born in Newtown Township, Delaware county, Pennsylvania. June 22, 1793. His paternal ancestors were from the north of England, and on his mother's side he was of Welsh extraction. John Hunter, his great-grandfather, passed over to Ireland some time in the seventeenth century and served as a lieutenant of cavalry under William of Orange at the battle of the Boyne, where he was wounded. He afterwards came to America and settled in Delaware county, Pennsylvania, about twelve miles from Philadelphia. Edward Hunter, Esq., the Bishop's father, was justice of the peace in Delaware county for forty years. On his mother's side three generations back was Robert Owen of North Wales, a man of wealth and character, a firm sympathizer with Cromwell and the Protectorate, who on the restoration of Charles the Second, refused to take the oath of allegiance, and was imprisoned for five years. After his release he emigrated to America and purchased property near the "City of Brotherly Love." Like the founder of that city, Robert Owen was a Quaker. His son George sat in the state legislature and held various positions of public trust (Whitney). Edward Hunter finally settled in Chester county, Pennsylvania, where he purchased an extensive farm, and married Ann Standley, daughter of Jacob and Martha Standley. Here Mormonism found him in 1839, through the preaching of some of the Elders laboring in that vicinity, and Mr. Hunter extended to them the hospitality of his home. En route from Washington to Nauvoo, in the winter of 1839-40, the Prophet Joseph visited him, and for several days preached in the vicinity of the Hunter homestead. Other prominent Elders of the Church also visited the Hunter home, among them the Prophet's brother, Hyrum. Finally on the 8th of October, 1841, Edward Hunter was baptized by Elder Orson Hyde, then on his way to Jerusalem. This brings the biography of the future Bishop of the Church up to the time of his first appearance in Nauvoo, on the 13th of September, 1841, and henceforth the events of his life will be closely interwoven in the history of the Church. 2. To the sentiment here expressed by the Prophet, no one will withhold his assent, but he will need to emphasize the phrase "properly authenticated," because it is unquestionably the case that many alleged early Christian documents of the character of the above are spurious: and whether the above alleged formal sentence was really rendered by Pontius Pilate or not, may not be determined. As remarked by nearly all authorities upon this subject, it is probable that Pilate made an official report to Tiberius of both the condemnation and punishment of Jesus Christ. Rev. J. R. Beard, D. D., member of the Historico-Theological society of Liepzig, and author of the article "Pilate," in Kitto's Biblical Literature, says: "The voice of antiquity intimates that Pilate did make such a report; the words of Justin Martyr are: [second century] 'That these things were so done you may know from the 'Acts' made in the time of Pontius Pilate.' A similar passage is found a little further on in the same work [i. e. Justin's apology]. Now when it is considered that Justin's Apology was a set defense of Christianity, in the shape of an appeal to the heathen world through the persons of its highest functionaries, it must seem very unlikely that the words would have been used had no such document existed; and nearly as improbable that these 'Acts' [of Pilate] would have been referred to had they not been genuine." Dr. Lardner, who has, perhaps, more fully discussed the subject than any other writer upon it, decides that, "It must be allowed by all that Pontius Pilate composed some memoirs concerning our Savior, and sent them to the emperor." (See Lardner, Vol. vi, p. 610.) And yet this very author says that the Acts of Pontius Pilate, "and his letter to Tiberius which we now have, are not genuine, but manifestly spurious." In Smith's Dictionary of the Bible, it is stated that "We learn from Justin Martyr, Tertullian, Eusebius and others, that Pilate made an official report to Tiberius of our Lord's trial and condemnation, and in a homily ascribed to, though marked as spurious by his Benedictine editors, certain 'acts' or 'comments' of Pilate, are spoken of as well known documents in common circulation." (Article Pilate.) Then the author of this article on Pilate--Rev. Henry Wright Phillott, student of Christ Church, Oxford, adds: "That he, (Pilate) made such a report is highly probable, and it may have been in existence in Chrysostom's time; but the 'Acts of Pilate,' (Acta Pilati,) now extant in Greek, and two Latin epistles from him to the emperor, are certainly spurious;" and it is further said, "The number of extant 'Acta Pilati,' in various forms, is so large as to show that very early the demand created a supply of documents manifestly spurious, and we have no reason for looking on any one of those that remain as more authentic than the others." Whether or not the above document in the text, purported to be Pilate's formal sentence of death upon Jesus is among the early Christian documents that are spurious, I am not able to determine by any works at my command, and the modification in the sentence of the Prophet above, which states, that "relics like these, _property authenticated_, have about them an inexpressible sacredness," would rather indicate the existence of doubt in his own mind as to the absolute certainty of the above document being genuine; and I by no means consider that he commits himself to the genuineness of the document by publishing it in the annals of the Church. Such documents are only inexpressibly sacred if the authentication is beyond question; and he does not here discuss that question. {422} {423} CHAPTER XXV. The General Conference of the Church at Nauvoo--Doctrinal Sermon by the Prophet--Baptism for the Dead--Angels and Ministering Spirits--Epistle of the Twelve Reviewing Status of the Church. [Sidenote: Suit Against Geo. M. Hinckle.] George M. Hinckle, who robbed my house in Far West while I was in prison, passing down the river with a flat boat, I commenced suit against him before the District Court, now sitting at Burlington, Iowa. I sent Elias Smith, and Geo. W. Gee to attend to the suit; but Hinckle gave security, and got it put off till spring. Day stormy and cold, a few assembled, but conference did not organize. I received a letter from Benjamin Winchester, requesting to be excused from accompanying Elder Erastus Snow on his mission to Salem, Massachusetts, on account of ill health and pecuniary embarrassments, and expressing his conviction that Elder John E. Page had means enough to accompany Elder Orson Hyde to Jerusalem. _Saturday, October 2, 1841_. _Minutes of the General Conference of the Church Held at Nauvoo_. Conference met in the Grove. The Presidency being absent laying the corner stone of the Nauvoo House, the meeting was called to order by President Brigham Young; the several quorums were arranged and seated in order. President Brigham Young opened conference by prayer. The conference then made choice of President Joseph Smith to preside, and Elias Smith and Gustavus Hills, Clerks. Meeting adjourned until 2 p. m. Prayer by Orson Pratt. {424} _2 p. m_., President Joseph Smith opened the meeting. Choir sung the 18th hymn. The President then read a letter from Elder Orson Hyde, dated Ratisbon, July 17, 1841, giving an account of his journey and success in his mission, which was listened to with intense interest; and the conference by vote, expressed their approbation of the style and spirit of said letter. The President then made remarks on the inclemency of the weather, and the uncomfortable situation of the Saints with regard to a place of worship, and a place of public entertainment. The conference was then called upon by the President, to elect a general Church clerk, in place of Robert B. Thompson, deceased. James Sloan was nominated and elected. Elder Lyman Wight nominated Bishop George Miller to preside over the High Priests' quorum in place of Don Carlos Smith, deceased. He was duly elected. President Brigham Young then presented the business commenced at the late special conference of the 16th of August with regard to the appointment of suitable and faithful men to the several important stations of labor in this and other countries. Elder Lyman Wight addressed the conference on the importance of order, uniformity of instruction, and unanimity of effort to spread the work of the kingdom. President Joseph Smith made some corrections of doctrine, quoting I Cor. xii: 28, showing the principle of order and unity in the offices of the Priesthood. The Patriarch Hyrum Smith made remarks disapproving of the course pursued by some Elders in counteracting the efforts of the presidency to gather the Saints, and in enticing them to stop in places not appointed for the gathering, particularly referring to the conduct of Elder Almon W. Babbitt of Kirtland. Elders Lyman Wight, and Henry W. Miller testified that they had traveled in places where Elder Babbitt had been, on his return from his visit to Nauvoo, [he had] taught doctrine contrary to the revelations of God, and detrimental to the interests of the Church. Moved and carried that Elder Almon W. Babbitt be disfellowshiped until he shall make satisfaction. Choir sang Hymn 124. Prayer by Elder George A. Smith. Conference adjourned until tomorrow at nine o'clock. _Sunday, 3_. Conference assembled in Nauvoo according to adjournment; prayer by Elder Heber C. Kimball. President Joseph Smith, by request of the Twelve Apostles gave instructions on the doctrine of baptism for the dead, which were listened {425} to with intense interest by the large assembly. He presented baptism for the dead as the only way that men can appear as saviors on Mount Zion. The proclamation of the first principles of the Gospel was a means of salvation to men individually; and it was the truth, not men, that saved them; but men, by actively engaging in rites of salvation substitutionally became instrumental in bringing multitudes of their kindred into the kingdom of God. He explained the difference between an angel and a ministering spirit; the one a resurrected or translated body, with its spirit ministering to embodied spirits--the other a disembodied spirit, visiting and ministering to disembodied spirits. Jesus Christ became a ministering spirit (while His body was lying in the sepulchre) to the spirits in prison, to fulfill an important part of His mission, without which He could not have perfected His work, or entered into His rest. After His resurrection He appeared as an angel to His disciples. Translated bodies cannot enter into rest until they have undergone a change equivalent to death. Translated bodies are designed for future missions. The angel that appeared to John on the Isle of Patmos was a translated or resurrected body [i. e. personage], Jesus Christ went in body after His resurrection, to minister to resurrected bodies. There has been a chain of authority and power from Adam down to the present time. The best way to obtain truth and wisdom is not to ask it from books, but to go to God in prayer, and obtain divine teaching. It is no more incredible that God should _save_ the dead, than that he should _raise_ the dead. There is never a time when the spirit is too old to approach God. All are within the reach of pardoning mercy, who have not committed the unpardonable sin, which hath no forgiveness, neither in this world, nor in the world to come. There is a way to release the spirits of the dead; that is by the power and authority of the Priesthood--by binding not loosing on earth. This doctrine appears glorious, inasmuch as it exhibits the greatness of divine compassion and benevolence in the extent of the plan of human salvation. This glorious truth is well calculated to enlarge the understanding, and to sustain the soul under troubles, difficulties and distresses. For illustration, suppose the case of two men, brothers, equally intelligent, learned, virtuous and lovely, walking in uprightness and in all good conscience, so far as they have been able to discern duty from the muddy stream of tradition, or from the blotted page of the book of nature. One dies and is buried, having never heard the Gospel of reconciliation; to the other the message of salvation is sent, he hears and {426} embraces it, and is made the heir of eternal life. Shall the one become the partaker of glory and the other be consigned to hopeless perdition? Is there no chance for his escape? Sectarianism answers "none." Such an idea is worse than atheism. The truth shall break down and dash in pieces all such bigoted Pharisaism; the sects shall be sifted, the honest in heart brought out, and their priests left in the midst of their corruption. Many objections are urged against the Latter-day Saints for not admitting the validity of sectarian baptism, and for withholding fellowship from sectarian churches. Yet to do otherwise would be like putting new wine into old bottles, and putting old wine into new bottles. What! new revelations in the old churches? New revelations would knock out the bottom of their bottomless pit. New wine into old bottles! The bottles burst and the wine runs out! What! Sadducees in the new church! Old wine in new leathern bottles will leak through the pores and escape. So the Sadducee saints mock at authority, kick out of the traces, and run to the mountains of perdition, leaving the long echo of their braying behind them. He then referred to the [lack of] charity of the sects, in denouncing all who disagree with them in opinion, and in joining in persecuting the Saints, who believe that even such may be saved, in this world and in the world to come (murderers and apostates excepted). This doctrine presents in a clear light the wisdom and mercy of God in preparing an ordinance for the salvation of the dead, being baptized by proxy, their names recorded in heaven and they judged according to the deeds done in the body. This doctrine was the burden of the scriptures. Those Saints who neglect it in behalf of their deceased relatives, do it at the peril of their own salvation. The dispensation of the fullness of times will bring to light the things that have been revealed in all former dispensations; also other things that have not been before revealed. He shall send Elijah, the Prophet, &c., and restore all things in Christ. President Joseph Smith then announced: "There shall be no more baptisms for the dead, until the ordinance can be attended to in the Lord's House; and the Church shall not hold another General Conference, until they can meet in said house. _For thus saith the Lord_!" Prayer by President Hyrum Smith. Adjourned for one hour. Afternoon conference opened by the choir singing hymn 105, and prayer by Elder Lyman Wight. President Brigham Young addressed the Elders at some length, on the importance of teaching abroad the first principles of the Gospel, leaving the mysteries of the kingdom to be taught among the Saints, {427} also on the propriety of many of the Elders remaining at home, and working on the Lord's House; and that their labors will be as acceptable to the Lord as their going abroad, and more profitable for the Church. That those who go abroad must take a recommend from the proper authorities, without which they will not be fellowshiped; and that those who go, and those who remain make consecrations more abundantly than heretofore. Elder Lyman Wight followed with remarks of a similar purport; resigning his mission of gathering means for the Temple and Nauvoo House. The conference appointed Elias Higbee, John Taylor, and Elias Smith, to petition Congress for redress of wrongs sustained in Missouri; and Elder John Taylor to present the petition. Closed by the choir singing hymn 125, and prayer by President John Smith. Conference assembled on the morning of Monday, the 4th. Prayer by Elder George A. Smith. President Joseph Smith made a lengthy exposition of the condition of the temporal affairs of the Church, the agency of which had been committed to him at a general conference in Quincy--explaining the manner that he had discharged the duties involved in the agency, and the conditions of the lands and other property of the Church. On motion, resolved: that Elder Reuben McBride be invested with power of attorney to settle the business at Kirtland, left in an uncertain condition by Elder Oliver Grange, deceased. Prayer by Elder Lyman Wight. Adjourned for one hour. Afternoon conference opened. Prayer by President John Smith. Elder Lyman Wight spoke at some length on the subject introduced in the former part of the day, and on the old debts and obligations that are frequently brought up from Kirtland and Missouri; one of which, in the form of a $50 note, he held in his hand, and proclaimed it as his text. On motion, voted unanimously, that the trustee-in-trust be instructed not to appropriate Church property to liquidate old claims that may be brought forward from Kirtland and Missouri. President Hyrum Smith presented to the notice of the conference some embarrassment growing out of his signing as security, a certain obligation in Kirtland in favor of Mr. Eaton. Voted, that Church property here shall not be appropriated to liquidate said claim. President Brigham Young made some appropriate and weighty remarks on the importance of more liberal consecrations and more {428} energetic efforts to forward the work of building the Temple and Nauvoo House; and after purchasing Elder Wight's text, by paying him fifty cents, tore it in pieces and gave it to the winds, saying, "Go ye and do likewise, with all old claims against the Church." Choir sang hymn 104, and President Hyrum Smith closed by prayer. _Tuesday, 5th_. Conference opened by the choir singing hymn 274, and prayer by Elder Orson Pratt. Elder Orson Pratt, by request of President Joseph Smith, read a letter from Smith Tuttle, Esq., one of the proprietors of the Hotchkiss purchase, in reference to some misunderstanding in the adjustment of their claims, and conciliatory of any hard feelings growing out of such misunderstanding. President Brigham Young spoke on the contents of the letter, and expressed his earnest desire that the business might be speedily adjusted, and a proper title obtained by the Church. Elders Lyman Wight and Hyrum Smith followed with appropriate remarks. On motion, voted, That President Joseph Smith write to Mr. Hotchkiss on the subject. On motion by President Joseph Smith, voted, that the Twelve write an epistle to the Saints abroad, to use their influence and exertions to secure by exchange, purchase, donation, &c., a title to the Hotchkiss purchase. President Brigham Young presented an appeal from the decision of the Elders' quorum on a charge made against Elder John A. Hicks by Dimick B. Huntington for a breach of the ordinances of the city, for falsehood and schismatical conversation. After hearing the testimony in the case it was voted that Elder John A. Hicks be cut off from the Church. Closed by the choir singing hymn 275; prayer by President Brigham Young. Adjourned for one hour. Afternoon conference opened by the choir singing hymn 104, and prayer by Elder Orson Pratt, who then read the minutes of a special conference held in Nauvoo, August 16, 1841. President Joseph Smith made remarks explanatory of the importance of the resolutions and votes passed at that time On motion, voted, that this conference sanction the doings of said special conference. President Brigham Young proposed to the congregation, that those who would take laborers on the Lord's House to board, while thus laboring, should manifest their willingness by rising and giving their names. About sixty persons arose. {429} Conference closed by the choir singing hymn 284, and prayer by President Brigham Young. Conference adjourned _sine die_. Although the conference commenced under discouraging circumstances owing to the inclemency of the weather, yet a vast number of the brethren and visitors from abroad were present, and on Saturday and Sunday, the weather having become favorable, the congregation was immense. The greatest unanimity prevailed; business was conducted with the most perfect harmony and good feelings, and the assembly dispersed with new confidence in the great work of the last days. Joseph Smith, President. Elias Smith, Gustavus Hills, Clerks. An earthquake at Constantinople, occasioning extensive destruction of property. Elder Joseph Beebee writes from New York that he has been preaching in that city, and has baptized twenty-nine. _Wednesday, 6_.--Elder Woodruff arrived in Nauvoo. Elders Kimball, Richards, and Woodruff laid hands on President Young, who was very sick, and he recovered. _Thursday, 7_. _Minutes of a Meeting of the Council of the Twelve_. Elders Brigham Young, Heber C. Kimball, Orson Pratt, Lyman Wight, John Taylor, Wilford Woodruff, and Willard Richards, of the quorum of the Twelve Apostles, assembled in council at the house of Elder John Taylor. Voted, that Elder John D. Lee go on a mission to Jackson and Rutherford counties, Tennessee. Elder David Evans, to Augusta, Iowa Territory. Elder Elisha H. Groves, to Iowa county, Wisconsin. Elder Hiram Clark, to Pike, Brown, and Adams counties, Illinois. Elder Joseph Ball, to South America. Elder Harrison Sagers, to Jamaica. Elder William Bosley, to Utica, New York. Elder Amasa Lyman, to New York City. Elder Arza Adams to Kingston, Canada. Elder Lyman Stoddard, to go with Elisha H. Groves to Wisconsin. {430} Elder Phinehas H. Young, to Cincinnati, Ohio. Elder Abraham Palmer, to Chicago, Illinois. Elder George W. Gee, to Pittsburg, Pennsylvania. Elder James Blakesley, to Nauvoo, Illinois. Elder John D. Parker, to New Orleans, Louisiana. Voted, that Phinehas H. Young be ordained to a High Priest and recommended accordingly. That Daniel Garns be nominated for president of the Elders' quorum. That a conference be held at Father Morley's, at Lima, on Saturday and Sunday, the 23rd and 24th instant. That a committee of three, namely, Brigham Young, Willard Richards, and John Taylor be a committee to draft an address to the eastern churches, as directed by the general conference. Adjourned to Bishop Miller's tomorrow evening at 6 o'clock. Brigham Young, President. Willard Richards, Clerk. _Saturday, 9_. _Copy of a Letter to Smith Tuttle, Esq.--The Hotchkiss Land Troubles_. Dear Sir:--Your kind letter of September was received during our conference, which is just over, containing a full and particular explanation of everything which gave rise to some feelings of disappointment in relation to our business transactions; and I will assure you it has allayed on our part every prejudice. It breathes the spirit of kindness and truth. I will assure you that we exceedingly regret that there has been any ground for hardness and disappointment. But as far as I am concerned, I must plead innocent, and you will consider me so, when you come to know all the facts. I have done all that I could on my part. I will still do all that I can. I will not leave one stone unturned. Now the facts are these: I sent my brother Hyrum, and Doctor Galland with means in their hands--say not money--but with power to obtain either property or money which was necessary to enable them to fulfill the contract I made with Mr. Hotchkiss. My brother Hyrum was under the necessity of returning to this place on account of his ill health, leaving the business in the hands of Dr. Galland, with the fullest expectation that he would make over the property or money to Mr. Hotchkiss, and make everything square so far as the interest is concerned, if not the principal. He was instructed to pay the interest that had accrued, and should accrue up to the fall of 1842, so as to be in advance of our indebtedness. {431} I had also made arrangements with the eastern churches, and had it in my power to deed over lands for the whole debt, and had expected that an arrangement of that kind would have been entered into. I am well assured that Dr. Galland did not look for any means whatever, to pay the interest at any rate, if not the principal; and, why he has not done according to my instructions, God only knows. I do not feel to charge him with having done wrong, until I can investigate the matter, and ascertain to a certainty where the fault lies. It may be through sickness or disaster, this strange neglect has happened. I would to God the thing had not happened. When I read Mr. Hotchkiss' letter, I learned that he was dissatisfied. I thought that he meant to oppress me, and felt accordingly mortified and sorrowful in the midst of affliction, to think that he should distrust me for a moment that I would not do all that was within my power. But upon having an explanation of the whole matter, my feelings are changed, and I think that you all have had cause for complaining. But you will in the magnanimity of your good feelings, certainly not blame me when you find that I have discharged an honorable duty on my part. I regret exceedingly that I did not know some time since what I now know, that I might have made another effort before it got so late. Cold weather is now rolling in upon us. I have been confined here this season by sickness, and various other things that were beyond my control; such as having been demanded by the governor of Missouri, of the governor of this state, and he did not have moral courage enough to resist the demand, although it was founded in injustice and cruelty. I accordingly was taken prisoner, and they put me to some ten or eleven hundred dollars' expense and trouble, such as lawyer's fees, witnesses, &c., &c., before I could be redeemed from under the difficulty. But I am now clear of them once more. And now in contemplating the face of the whole subject, I find that I am under the necessity of asking a little further indulgence--say, till next spring, so that I may be enabled to recover myself, and then, if God spares my life, and gives me power to do so, I will come in person to your country, and will never cease my labors until the whole matter is completely adjusted to the full satisfaction of all of you. The subject of your debt was fairly presented before our general conference held on the first of this month, consisting of ten thousand people for their decision on the wisest and best course in relation to meeting your demands. The Twelve, as they are denominated in the _Times and Seasons_ were ordered by the conference to make arrangements in the Eastern branches of the Church, ordering them to go to you and turn over their {432} property as you and they might agree, and take up our obligations and bring them here, and receive property here for them; and I have been ordered by the conference to write this letter to you, informing you of the measures which are about to be taken to make all things right. I would inform you that Dr. Galland has not returned to the western country as yet. He has a considerable amount of money in his hands, which was to have been paid to you, as we intended. He is on his way, for aught we know, and is retarded in his journey by some misfortune or other. He may return, however, as yet, and give a just and honorable account of himself. We hope this may be the case. I am sorrowful on account of your disappointments. It is a great disappointment to me, as well as to yourselves. As to the growth of our place, it is very rapid, and it would be more so, were it not for sickness and death. There have been many deaths, which leaves a melancholy reflection, but we cannot help it. When God speaks from the heavens to call us hence, we must submit to His mandates. And as for your sincerity and friendship, gentlemen, we have not the most distant doubt of it. We will not have any. We know it is for your interest to do us good, and for our welfare and happiness to be punctual in fulfillment of all our vows, and we think for the future you will have no cause for complaint. We intend to struggle with all our misfortunes in life, and shoulder them up handsomely, like men. We ask nothing, therefore, but what ought to be required between man and man, and by those principles which bind man to man, by kindred blood, in bearing our own part in everything which duty calls us to do, as not inferior to any of the human race; and we will be treated as such, although we differ with some in matters of opinion in things (viz., religious matters), for which we only feel ourselves amenable to the Eternal God. And may God forbid that pride, ambition, a want of humanity, in any degree of importance, should have any unjust dominion in our bosoms. We are the sons of Adam. We are the free born sons of America, and having been trampled upon, and our rights taken from us--even our constitutional rights, by a good many who boast themselves of being valiant in freedom's cause, while their hearts possess not a spark of its benign and enlightening influence--will afford a sufficient excuse, we hope, for any harsh remarks that may have been dropped by us, when we thought there was an assumption of superiority designed to gall our feelings. We are very sensitive as a people--we confess it: but we want to be pardoned for our sins, if any we have committed. With regard to the {433} time when the first payment of interest should be called for, it appears we misunderstood each other, but suffice it to say, that it shall not prevent our making arrangements concerning the whole matter. It is still, however, my firm conviction that my understanding concerning the interest was correct. I remain, gentlemen, with sentiments of respect, yours, &c., Joseph Smith. _Monday, 10_.--The Twelve met for the purpose of counsel, and spent most of the day in visiting the sick. Elder Erastus Snow writes from Northbridge, Massachusetts. He had been laboring in Salem and vicinity four weeks, organized a branch of thirty members, and the prospects are flattering. _Tuesday, 12_. _An Epistle of the Twelve Apostles, to the Brethren Scattered Abroad on the Continent of America, Greeting_: Beloved Brethren:--It seemeth good to us to write unto you at this time concerning the great things of the kingdom of our God, and more especially as we have been called upon by the late general conference so to do, that the work may not be hindered, but that all may understand their privilege and duty in this day of glorious events, so that by exercising themselves therein, they may attain unto those blessings which God has in store for His people in the last days. We have abundant occasion, and we rejoice exceedingly at the privilege we have had of beholding so many thousands of our brethren and sisters as were assembled at the late conference; and for the perfect harmony and good feeling which prevailed throughout all their deliberations; for the great amount of valuable instructions by President Joseph Smith and others; and for the disposition which we have seen manifested, by all who were present, to carry into effect all those noble plans and principles which were derived from heaven, and have been handed down to earth to carry forward the great and glorious work which is already commenced, and which must be consummated to secure the salvation of Israel. While the minutes of the general conference are before you, which will be read with interest by every lover of Zion, we shall recapitulate some items, and detail more particularly to the understanding of those who had not the privilege of being present on that interesting occasion, {434} the past, present and future situation and prospects of the Church, and the stakes, and those things which immediately concern their best interests. A short time since, and the Saints were fleeing from their enemies. Whippings, imprisonments, tortures, and death stared them in the face, and they were compelled to seek an asylum in a land of strangers. They sought, they found it within the peaceful bosom of Illinois--a state whose citizens are inspired with a love of liberty, whose souls are endowed with those noble principles of charity and benevolence which ever bid the stranger welcome, and minister to his wants; in this state, whose soil is vieing with its citizens in all that is good and lovely, the Saints have found a resting place where, freed from tyranny and mobs, they are beginning to realize the fulfillment of the ancient prophets--"They shall build houses and inhabit them, plant vineyards and eat the fruit thereof, having none to molest or make afraid." In this city, the Church has succeeded in securing several extensive plats of land, which have been laid out in city lots, a part of which have been sold, a part has been distributed to the widow and orphan, and a part remains for sale. These lots are for the inheritance of the Saints, a resting place for the Church, a habitation for the God of Jacob; for here He has commanded a house to be built unto His name where He may manifest Himself unto His people as in former times, when He caused the ark, the tabernacle, and the temple to be reared, and the cloud, and the fire to rest down thereon; and not that the temple be built only, but that it be completed quickly, and that no more general conference be held, till it shall be held therein; and that the Nauvoo House be finished for the accommodation of the brethren from afar, and the stranger who shall come up hither to inquire after the work of the Lord, and worship in His temple. Scores of brethren in this city have offered to board one and two laborers each, till the temple is completed, many have volunteered to labor continually, and the brethren generally are giving one-tenth part of their time, or one-tenth part of their income, according to circumstances; while those sisters who can do nothing more, are knitting socks and mittens, and preparing garments for the laborers, so that they may be made as comfortable as possible during the coming winter. In view of these things we would invite our brethren for many miles distant around us, to send in their teams for drawing stone, lumber, and materials for the building; and at the same time load their wagons with all kinds of grain and meat, provisions, and clothing, and hay, and provender in abundance, that the laborer faint not, and the teams be made strong; also that journeymen stonecutters, &c., come, bringing their tools with them, and enlist in the glorious enterprise. {435} Most of the plats in this city before referred to, as well as several farms and large lots of land in this, and adjoining counties are paid for, and secured to the Church by good and sufficient titles; while the town plat for the town of Warren, near Warsaw, is secured on such conditions that the brethren can be accommodated with lots on very reasonable terms; but the large plat in Nauvoo, purchased of Messrs. Hotchkiss, Tuttle & Co., of New Haven, Connecticut, remains unpaid for, and the time has now arrived, when it is very desirable on the part of the Church, as well as on the part of the gentlemen of whom it was purchased, that payment should be made, and a warrantee title secured; to accomplish which we have been called upon by the united voice of the general conference to address the churches in the eastern states, to advise with the brethren in those regions, and devise ways and means whereby this debt may be liquidated, Hotchkiss & Co. satisfied, the plat secured to the Church, and the brethren in the East at the same time transfer their real estate from the place where it now is, to this city or region of country, according to their desire. The contract for the "Hotchkiss purchase" in Nauvoo, consisting of upwards of five hundred acres, was entered into on or about the 9th of August, 1839, for the specified sum of fifty-three thousand five hundred dollars, and security was given to Messrs. Horace R. Hotchkiss, Smith Tuttle and John Gillet, for the amount of the same, in two notes of equal amount, one payable in ten years, and the other in twenty years from the date thereof; signed by Messrs. Hyrum Smith, Joseph Smith and Sidney Rigdon. In August last interest to the amount of six thousand dollars or upwards had accumulated on said notes, which it has not been in the power of the Church to pay up to the present time. The nature of this purchase and the situation of the Church is such, that it is necessary that the notes should be taken up, the interest stopped, and a warrantee title secured immediately; a correspondence is now in progress with Messrs. Hotchkiss and Co., to effect this thing, and bring forward a final settlement. But, say you, what can we do to accomplish this great and desirable object? Let the brethren in the eastern states who have lands which they wish to dispose of, so that they may remove hither, and secure to themselves an inheritance among the Saints either in the cities or farms in the vicinity, and are willing to have their lands in the East made over to Messrs. Hotchkiss and Co. towards the payment of the foregoing notes, communicate with us immediately, at this place, stating to us the extent and value of their property. Then, as soon as we shall have received communications concerning property, sufficient to cancel the obligations, and the necessary preliminaries are understood with Messrs. Hotchkiss and Co., we will dispatch {436} an agent to New Haven to complete the negotiation, transfer your property, take up the notes and secure a deed; and those whose property is thus transferred can have the value thereof here in city lots or lands in the vicinity; and thus your property will prove to you as good as money, inasmuch as you desire to emigrate; and you will no longer be obliged to tarry afar off because that money is so scarce you cannot sell and get your pay. If there are those among you to whom God has given in abundance, and they desire to appropriate some portion thereof for the benefit of His people, for the redemption of Zion, for a blessing to the widows of those who have been slain for the word of God,--and been buried in a well,--for a sustenance to their fatherless children, and provide for them a habitation, they cannot do it more effectually than by devoting a portion of their sustenance toward liquidating this claim. To those brethren who live so far distant that they cannot send in their loaded teams, and yet desire to assist in building the Lord's house, we would say, gather yourselves together and bring of your substance, your silver, and gold, and apparel, and of your superabundance cast into the treasury of the Lord, and see if He will not pour you out a blessing till there is not room enough to receive it. Brethren, the blessings of the kingdom are for you, for the body of Christ, for all the members, and God will help those who will help themselves, and bless those who will bless each other, and do as they would be done unto. The gold and the silver is the Lord's; all the treasures of the earth, the flocks and the herds of the fields, and the cattle on the thousand hills are His; if He were hungry, would He crave thy food, or thirsty, would He ask thy drink? Nay! He would only ask that which was His own, He would feast on His own flocks and quench His thirst at His own springs. This God is the God of the Saints, He is your God and He has made you stewards of all that has been committed to you, and will require His own with usury, and will you not be faithful in a little, that you may be made rulers over many cities? Yes, you will, we know you will. The journeyings, and gatherings and buildings of the Saints are nothing new, and as they are expecting, looking and praying for the completion of the dispensation of the fullness of times, they must also expect that their progress will be onward, or they will be of no avail, for what is not of faith is sin, and can you believe that God will hear your prayers and bring you on your journey, gather you and build your houses, and you not put forth your hand or make one exertion to help yourselves? No. Therefore, inasmuch as the Saints believe that Father Abraham journed to a distant land at the command of the Highest, where himself and household, (whose household we are if we keep the commandments) might enjoy the fruits of their labors unmolested, {437} and worship the God of heaven according to the dictates of their own conscience and His law; that his seed afterwards gathered to Canaan, the land of promise; that the people of God were commanded to build a house where the Son of Man might have a place to lay his head, and the disciples be endowed with power from on high, and were with one accord in one place; they must also believe that this dispensation comprehends all the great works of all former dispensations; and that the children must gather as did the fathers, must build a house where they may be endowed, and be found together worshiping and doing as their fathers did when Jehovah spake, and the angels of heaven ministered unto them; and if these things are not in this generation, then we have not arrived at the dispensation of the fullness of times as we anticipate, and our faith and prayers are vain. Is it possible that we labor in vain and toil for nought, and that we shall be disappointed at the last? No! We know assuredly that the set time to favor Zion has come, and her sons and daughters shall rejoice in her glory. The time has come when the great Jehovah would have a resting place on earth, a habitation for His chosen where His law shall be revealed, and His servants be endowed from on high, to bring together the honest in heart from the four winds; where the Saints may enter the baptismal font for their dead relatives, so that they may be judged according to men in the flesh, and live according to God in the spirit, and come forth in the celestial kingdom; a place over which the heavenly messengers may watch and trouble the waters as in days of old, so that when the sick are put therein, they shall be made whole; a place wherein all the ordinances shall be made manifest, and the Saints shall unite in the songs of Zion, even praise, thanksgiving and hallelujahs to God and the Lamb, that He has wrought out their deliverance, and bound Satan fast in chains. What then shall we do? Let us all arise, and with one united and mighty exertion, by the strength of Israel's God, oppose the powers of darkness, and every being and principle that may rise up against us and complete the work already commenced. Let us not for a moment lend an ear to evil and designing men who would subvert the truth and blacken the character of the servant of the Most High God, by publishing abroad that the Prophet is enriching himself on the spoils of the brethren. When Brother Joseph stated to the general conference the amount and situation of the property of the Church, of which he is Trustee-in-Trust by the united voice of the Church, he also stated the amount of his own possessions on earth; and what do you think it was? We will tell you: his old Charley (a horse) given him in Kirtland, two pet deer, two old turkeys and four young ones, the old cow given him by a {438} brother in Missouri, his old Major, (a dog) his wife, children and a little household furniture; and this is the amount of the great possessions of that man whom God has called to lead His people in these last days, this is the sum total of the great estates, the splendid mansions and noble living of him who has spent a life of toil and suffering, of privation and hardships, of imprisonments and chains, of dungeons and vexatious lawsuits, and every kind of contumely and contempt ungodly men could heap upon him, and last of all report him as rolling in wealth and luxury which he had plundered from the spoils of those for whose good he had thus toiled and suffered. Who would be willing to suffer what he has suffered, and labor near twenty years, as he has done, for the wealth he is in possession of? Brethren, in view of all these things, let us be up and doing. Let those in the eastern states use all diligence in communicating to us their ability to assist in the Hotchkiss payment, being assured that no exertion they can make will equal what has already been made for them and the Church generally; and let all the Saints come up to the places of gathering, and with their mites and their abundance as God has given them in trust, help to build up the old waste places which have been thrown down for many generations, knowing that when they are completed they will belong unto the people of the Most High God, even the meek, the honest in heart, they shall possess all things, in the due time of the Lord. Be not covetous, but deal in righteousness, for what the Saints shall not possess by purchase and in righteousness they shall not possess, for no unrighteous thing can enter into the kingdom; therefore beloved brethren, deal gently, love mercy, walk humbly before God, and whatever your hands find to do, do it with your might, keeping all the commandments, and then, whether in life or in death, all things will be yours, whether they be temples or lands, houses or vineyards, baptisms or endowments, revelations or healings, all things will be yours, for you will be Christ's and Christ is God's. Brigham Young, Heber C. Kimball, Orson Pratt, Lyman Wight, John Taylor, Wilford Woodruff, George A. Smith, Willard Richards. Nauvoo, October 12, 1841. {439} CHAPTER XXVI. Affairs in Kirtland and Nauvoo--Epistle of the Twelve to the Saints in the British Islands--Orson Hyde's Prayer on the Mount of Olives, Dedicating the Holy Land Preparatory to the Return of the Tribes of Israel. _Wednesday, October 20, 1841_.--The following extract of a letter from Elder Hyde, dated Jaffa, October 20, 1841, on his way to Jerusalem. _Extract from Orson Hyde's Letter_. On my passage from Beyrut to this place (Jaffa) night before last, at one o'clock, as I was meditating on the deck of the vessel, as she was beating down against a sultry wind, a very bright glittering sword appeared in the heavens, about six feet in length, with a beautiful hilt, as plain and complete as any cut you ever saw; and what is still more remarkable, an arm with a perfect hand stretched itself out, and took hold of the hilt of the sword. The appearance really made my hair rise, and the flesh, as it were, crawl on my bones. The Arabs made a wonderful outcry at the sight. Allah! Allah! Allah! [O Lord, O Lord, O Lord] was their exclamation all over the vessel. I mention this because you know there is a commandment of God for me, which says, "Unto you it shall be given to know the signs of the times, and the sign of the coming of the Son of Man." Yours in Christ, Orson Hyde. _Saturday, 23_.--I attended the city council. _Minutes of Conference held at Lima_. Lima [Adams county, Illinois] conference convened pursuant to previous appointment. Elders Brigham Young, John Taylor, and Willard {440} Richards, of the Twelve Apostles, were in attendance. Elder Brigham Young was unanimously chosen president, and James C. Snow, clerk of the conference. President Young then made some preliminary remarks, setting forth and explaining the object of the meeting; followed by President Isaac Morley. Elder James C. Snow then represented the branch of the Church at Lima, consisting of 424 members, including 9 High Priests, 32 Elders, 4 Priests, 5 Teachers, and 4 Deacons, mostly in good standing. President Young, Elders Taylor and Richards, then made some very appropriate remarks, showing and proving the absolute necessity of finishing and completing the House of the Lord now building in Nauvoo, in preference to anything else that can be done, either by mental or physical exertion, in spreading light, knowledge, and intelligence among the nations of the earth. Conference adjourned till tomorrow, ten o'clock. In the evening President Morley met with his counselors together with President Young, Elders Taylor, and Richards, and brethren of the Lima branch, for the purpose of entering into certain resolutions necessary, in order to become more active in forwarding the work on the House of the Lord. After much deliberation, it was moved and seconded, that all those who are willing to consecrate one tenth of their time and property to the building of the temple at Nauvoo, under the superintendence of President Morley and counselors, to signify it by the uplifted hands; when the motion was carried unanimously. Sunday morning, at ten o'clock conference met pursuant to adjournment. Elder John Taylor delivered an address, upon the object of Christ's mission into this world, the resurrection and redemption of the Saints, and pointed out very clearly the course to be pursued in order to become the sons of God, through the ordinances of the gospel, that the Saints may, at last, be exalted at the right hand of God, to dwell with Him eternally in the heavens. After an intermission of one hour, the sacrament was administered by President Young and Elder Richards. The minutes of the conference were then read and accepted. President Young made some very just remarks on the priesthood, authority, and calling. Conference adjourned _sine die_. Benediction by President Morley. Brigham Young, President, James C. Snow, Clerk. {441} _Extract of a Letter from Parley P. Pratt--Emigration of Saints, and Status of the Work in England_. Manchester, England. On the 20th of September, the ship _Tyrean_ sailed from Liverpool for New Orleans, under a charter of the Latter-day Saints; she had upwards of two hundred Saints on board, with Elder Joseph Fielding at their head. By chartering [the vessel] we saved the company [of Saints] at least 500 or 600 dollars. The splendid new ship _Chaos_, 1,200 tons burthen, will sail on the 5th of November, under our charter. She will have from one to two hundred Saints on board, with Patriarch Peter Melling at their head. The Saints in this country are generally rejoicing, and filled with the testimony of Jesus. Great zeal is manifested by the officers in general, of whom there are probably more than a thousand. We are increasing in numbers, and in gifts and blessings. New branches of the Church are rising in many places, and great additions made to the old ones. Manchester and vicinity has poured forth a stream of emigration for the last eighteen months, and still we numbered at our conference, two weeks ago, nearly sixteen hundred members, and between one and two hundred officers; all these within one hour's journey of Manchester. There has been a general time of pruning; we have cut off upwards of one hundred members from this conference in a few months; this causes the young and tender branches to grow with double vigor. _Thursday, 28_. _Copy of a Letter of Attorney from Joseph Smith, "Sole Trustee in Trust for the Church of Jesus Christ of Latter-day Saints," to Reuben McBride, of Kirtland, Ohio_. Know all men by these presents, that I, Joseph Smith, of Nauvoo, Hancock county, and State of Illinois, "sole trustee in trust for the Church of Jesus Christ of Latter-day Saints," have made, constituted and appointed, and by these presents do make, constitute, and appoint, Reuben McBride, of Kirtland, Lake county, and state of Ohio, my true and lawful attorney for me and in my name, and for my use as "sole trustee in trust for the Church of Jesus Christ of Latter-day Saints," to ask, demand, sue for, recover, and receive all such sum or sums of money, debts, goods, wares, and other demands which are or shall be due, owing, payable, or belonging to me, as trustee in trust as aforesaid, by any manner or means whatsoever; also, to dispose of in my name, to grant, bargain, sell, release, and confirm all or any part of my real estate as trustee in trust as aforesaid, in and about Kirtland, Lake county, and state of Ohio, and throughout any of the northern and {442} eastern states, and to receive all such sum or sums of money accruing therefrom, for me and for my use as sole trustee in trust for the Church of Jesus Christ of Latter-day Saints, and to take up the power of attorney which I gave to Oliver Granger, and all the papers and obligations of every description specified therein, or in his possession by virtue thereof, and to settle the same in my name, for me and for my use as above described; and I, as trustee in trust as aforesaid, hereby give and grant unto the said Reuben McBride, my attorney, full power and authority in and about the premises, to have, use, and take all lawful ways and means in my name for the purposes aforesaid, and upon the receipt of any such debts, dues, or sums of money (as the case may be), acquittances, or other sufficient discharges, for me and in my name as aforesaid Trustee, to make and give, and generally to do all other acts and things in the law whatsoever needful and necessary to be done, in the before mentioned places, for me and in my name as aforesaid Trustee, to do, execute, and perform, as fully and to all intents and purposes, as I might or could do, if personally present. Hereby ratifying all and whatsoever my said attorney shall, in the place above specified, by virtue hereof. In witness whereof I have hereunto set my hand and seal this 28th day of October, 1841. Joseph Smith, (L. S.) Witness: John Taylor, John S. Fullmer. _Friday, 29_.--Those of the Twelve Apostles who were in Nauvoo, met in council. _Saturday, 30_.--I attended the city council, and spoke against the council remitting a fine assessed against John Eagle by a jury of twelve men, considering that the jury might be as sensible men as any of the city council, and I asked the council not to remit the fine. Lyman Wight, Willard Richards, and Wilford Woodruff were elected councilors, and Hiram Kimball and George W. Harris, Aldermen. In obedience to an order from the mayor, I called out two companies of the Nauvoo Legion, and removed a grog shop kept by Pulaski S. Cahoon, which had been declared a nuisance by the city council. _Sunday, 31_.--I was in council with the brethren at brother Hyrum's office. {443} Attended a council with the Twelve Apostles. Benjamin Winchester being present, complained that he had been neglected and misrepresented by the Elders, and manifested a contentious spirit. I gave him a severe reproof, telling him of his folly and vanity, and showing him that the principles which he suffered to control him would lead him to destruction. I counseled him to change his course, govern his disposition, and quit his tale-bearing and slandering his brethren. I instructed the council on many principles pertaining to the gathering of the nations, the wickedness and downfall of this generation, &c. After having received the following minutes--"A conference was held at Kirtland, Ohio, Oct. 2, 1841. Almon W. Babbitt, president, and William W. Phelps, clerk. Resolved, that Thomas Burdick, Bishop of Kirtland, and his counselors, be constituted a company to establish a press in Kirtland, and publish a religious paper, entitled _The Olive Leaf_, and that the Saints adjacent be solicited to carry the above resolution into effect"--my brother Hyrum wrote to the brethren in Kirtland, of which the following is an extract-- _Excerpt of Hyrum Smith's Letter to the Saints in Kirtland--Disapproving of Certain Plans for Building up Kirtland_. All the Saints that dwell in that land are commanded to come away, for this is "Thus saith the Lord;" therefore pay out no moneys, nor properties for houses, nor lands in that country, for if you do you will lose them, for the time shall come, that you shall not possess them in peace, but shall be scourged with a sore scourge; yet your children may possess them, but not until many years shall pass away; and as to the organization of that branch of the Church, it is not according to the Spirit and will of God; and as to the designs of the leading members of that branch relative to the printing press, and the ordaining of Elders, and sending out Elders to beg for the poor, are not according to the will of God; and in these things they shall not prosper, for they have neglected the House of the Lord, the baptismal font, in this place, wherein their dead may be redeemed, and the key of knowledge that unfolds the dispensation of the fullness of times may be turned, and the {444} mysteries of God be unfolded, upon which their salvation, and the salvation of the world, and the redemption of their dead depends; for "thus saith the Lord," there shall not be a general assembly for a general conference assembled together until the House of the Lord and the baptismal font shall be finished; and if we are not diligent the Church shall be rejected, and their dead also, saith the Lord. "Therefore, dear brethren, any proceedings of the Saints otherwise than to put forth their hands with their might to do this work, is not according to the will of God, and shall not prosper; therefore, tarry not in any place whatever, but come forth unto this place from all the world, until it is filled up, and polished, and sanctified according to my word, saith the Lord. Come ye forth from the ends of the earth, that I may hide you from mine indignation that shall scourge the wicked, and then I will send forth and build up Kirtland, and it shall be polished and refined according to my word; therefore your doings and your organizations and designs in printing, or any of your councils, are not of me, saith the Lord, even so. Amen." Hyrum Smith, Patriarch for the whole Church. _Monday, November 1_.--I attended the city council, spoke and acted on many local matters, and contended at great length against paying the owner of a city nuisance, damages sustained by the removal of that nuisance. [1] {445} Sidney Rigdon resigned his seat in the city council, on account of ill health. _Tuesday, 2_.--I executed letters today revoking the power of attorney given to Almon W. Babbitt. _Saturday, 6_.--Wilford Woodruff took the oath as a councilor in the city council. _Sunday, 7_.--Elder William O. Clark preached about two hours, reproving the Saints for a lack of sanctity, and a want of holy living, enjoining sanctity, solemnity, and temperance in the extreme, in the rigid sectarian style. [Sidenote: Reproof of William O. Clark.] I reproved him as Pharisaical and hypocritical and not edifying the people; and showed the Saints what temperance, faith, virtue, charity, and truth were. I charged the Saints not to follow the example of the adversary in accusing the brethren, and said, "If you do not accuse each other, God will not accuse you. If you have no accuser you will enter heaven, and if you will follow the revelations and instructions which God gives you through me, I will take you into heaven as my back load. If you will not accuse me, I will not accuse you. If you will throw a cloak of charity over my sins, I will over yours--for charity covereth a multitude of sins. What many people call sin is not sin; I do many things to break down superstition, and I will break it down;" I referred to the curse of Ham for laughing at Noah, while in his wine, but doing no harm. Noah was a righteous man, and yet he drank wine and became intoxicated; the Lord did not forsake him in consequence thereof, for he retained all the power of his priesthood, and when he was accused by Canaan, he cursed him by the priesthood which he held, and the Lord had respect {446} to his word, and the priesthood which he held, notwithstanding he was drunk, and the curse remains upon the posterity of Canaan until the present day. In the p. m., I attended a council of the Elders at my council room, relative to some affairs in which my brother William was interested. [Sidenote: Dedication of the Baptismal Font.] _Monday, 8_.--At five o'clock p. m., I attended the dedication of the baptismal font in the Lord's House. President Brigham Young was spokesman. The baptismal font is situated in the center of the basement room, under the main hall of the Temple; it is constructed of pine timber, and put together of staves tongued and grooved, oval shaped, sixteen feet long east and west, and twelve feet wide, seven feet high from the foundation, the basin four feet deep, the moulding of the cap and base are formed of beautiful carved work in antique style. The sides are finished with panel work. A flight of stairs in the north and south sides lead up and down into the basin, guarded by side railing. The font stands upon twelve oxen, four on each side, and two at each end, their heads, shoulders, and fore legs projecting out from under the font; they are carved out of pine plank, glued together, and copied after the most beautiful five-year-old steer that could be found in the country, and they are an excellent striking likeness of the original; the horns were formed after the most perfect horn that could be procured. The oxen and ornamental mouldings of the font were carved by Elder Elijah Fordham, from the city of New York, which occupied eight months of time. The font was enclosed by a temporary frame building sided up with split oak clapboards, with a roof of the same material, and was so low that the timbers of the first story were laid above it. The water was supplied from a well thirty feet deep in the east end of the basement. This font was built for the baptisms for the dead until {447} the Temple shall be finished, when a more durable one will supply its place. I received a letter from N. K. Whitney, stating that he had purchased $5,000 worth of goods for me; and that he should visit Kirtland before his return home. Up to this period a series of storms and earthquakes have desolated parts of the two Sicilies. A second English edition of the Saints' hymn book has been issued by Elder Parley P. Pratt. A great part of Vicksburg, Mississippi, has been consumed by fire. _Saturday, 13_.--I attended the city council, and moved that the mayor and recorder of the city receive each one hundred dollars per annum for their services, which became a law. I also presented a bill for "An ordinance concerning vagrants and disorderly persons," which passed into an ordinance as follows-- _An Ordinance Concerning Vagrants and Disorderly Persons_. Be it ordained by the city council of the city of Nauvoo, that all vagrants, idle, or disorderly persons; persons found drunk in or about the streets; all suspicious persons; persons who have no fixed place of residence, or visible means of support, or cannot give a good account of themselves; persons guilty of profane and indecent language or behavior; persons guilty of using indecent, impertinent, or unbecoming language towards any city officer when in the discharge of his duty, or of menacing, threatening or otherwise obstructing said officer, shall on conviction thereof before the mayor or municipal court, be required to enter into security for good behavior for a reasonable time, and indemnify the corporation against any charge, and in case of refusal or inability to give security, they shall be confined to labor for a time not exceeding ninety days, or be fined in any sum not exceeding five hundred dollars, or be imprisoned not exceeding six months or all, [i. e. or both imprisonment and fine] at the discretion of said mayor or court. I also presented a bill for "An ordinance in relation to appeals," which passed unanimously. I also argued before the council the right of taxation, but {448} that the expense of the city did not require it at present. _Sunday, 14_.--I preached to a large congregation at the Temple. Nine of the Twelve Apostles met in council, to prepare an epistle to the Saints in Europe. _Monday, 15_. _An Epistle of the Twelve Apostles to the Saints Scattered Abroad in England, Scotland, Ireland, Wales, the Isle of Man, and the Eastern Continent, Greeting_: Beloved Brethren:--We rejoice and thank our Heavenly Father daily in your behalf, that we hear of your faithfulness and diligence in the great work unto which you have been called, by the Holy Spirit, through the voice of the servants of the Most High, who have been, and are now amongst you, for the purpose of instructing you in those principles which are calculated to prepare the children of men for the renovation of the earth, and the restitution of all things spoken by the Prophets. Several months have passed away, since we bid adieu to our brethren and sisters on the islands of the sea, and passed over the great deep to our homes, our kindred, the bosom of the Church, and the stakes of Zion: but neither time nor distance can efface from our memories the many expressions of kindness which we have heard from your lips and experienced from your hands, which have so often ministered to our necessities, while we were wandering in your midst, like our Master, having no place to lay our heads, only as furnished by your liberality and benevolence; and it is a subject of no small consolation to us that we have this testimony of so many of you, that you are the disciples of the Lord Jesus; [2] and we give you our warmest thanks, and our blessing, that you have not only ministered unto us, but that you continue to minister to our brethren who are still laboring amongst you, for which an hundred fold shall be returned unto your bosoms. After parting with the Saints in Liverpool, and sailing thirty days, much of the time against head winds, with rough seas, which produced much sea sickness among the brethren and sisters who accompanied us, we arrived in the city of New York, where we were received by the brethren with open hearts, and by whom we were entertained most cordially some days, till we were rested from the fatigues of the ship: we were then assisted on our journey, and taking different routes, and {449} visiting many of the churches in different states, we have all safely arrived in this city. In our travels in this land, we have discovered a growing interest among the people generally, in the great work of the Lord. Prejudice is giving way to intelligence; darkness to light; and multitudes are making the important discovery that error is abroad in the earth, and that the signs of the times proclaim some mighty revolution among the nations. The cry is from all quarters, send us Elders to instruct us in the principles of your religion, that we may know why it is that you are had in derision by the multitude, more than other professors are. Teach us of your principles and your doctrines, and if we find them true we will embrace them. The Saints are growing in faith, and the intelligence of heaven is flowing into their understanding, for the Spirit of the Lord is with them, and the Holy Ghost is instructing them in things to come. The spirit of union is increasing, and they are exerting themselves to come up to the gathering of the faithful, to build up the waste places and establish the stakes of Zion. Since our arrival in this place there has been one special and one general conference of the Church, and the Twelve have been called to tarry at home for a season, and stand in their lot next to the First Presidency, and assist in counseling the brethren, and in the settling of immigrants, &c.; and the first great object before us, and the Saints generally, is to help forward the completion of the Temple and the Nauvoo House--buildings which are now in progress according to the revelations, and which must be completed to secure the salvation of the Church in the last days; for God requires of His Saints to build Him a house wherein his servants may be instructed, and endowed with power from on high, to prepare them to go forth among the nations, and proclaim the fullness of the Gospel for the last time, and bind up the law, and seal up the testimony, leaving this generation without excuse, and the earth prepared for the judgments which will follow. In this house all the ordinances will be made manifest, and many things will be shown forth, which have been hid from generation to generation. The set time to favor the stakes of Zion is at hand, and soon the kings and the queens, the princes and the nobles, the rich and the honorable of the earth will come up hither to visit the Temple of our God, and to inquire concerning His strange work; and as kings are to become nursing fathers, and queens nursing mothers in the habitations of the righteous, it is right to render honor to whom honor is due; and therefore expedient that such, as well as the Saints, should have a comfortable house for boarding and lodging when they come hither, and it is according to the revelations that such a house should be built. {450} The foundations of this house, and also of the Temple, are laid; and the walls of the basement stories of each nearly completed; and the finishing of the whole is depending on the exertions of the Saints. Every Saint on earth is equally interested in these things, and all are under equal obligations to do all in their power to complete the buildings by their faith, and by their prayers, with their thousands and their mites, their gold and their silver, their copper and their zinc, their goods and their labors, until the top stone is laid with shoutings, and the place is prepared to be filled with the glory of the Highest; and if there are those among you who have more than they need for the gathering, and for assisting the destitute who desire to gather with them, they cannot make a more acceptable offering unto the Lord, than by appropriating towards the building of His Temple. He that believeth shall not make haste, but let all the Saints who desire to keep the commandments of heaven and work righteousness, come to the place of gathering as soon as circumstances will permit. It is by united efforts that great things are accomplished, and while the Saints are scattered to the four winds, they cannot be united in action, if they are in spirit; they cannot all build at one city, or lift at one stone of the great Temple, though their hearts may all desire the same thing. We would not press the subject of the gathering upon you, for we know your hearts, and your means; and so far as means fail, let patience have its perfect work in your souls, for in due time you shall be delivered, if you faint not. We are not altogether ignorant of the increase of difficulty among the laboring classes in England since our departure through the stoppage of factories and similar occurrences, and we would counsel those who have, to impart unto those who have not, and cannot obtain; remembering that he who giveth unto the poor lendeth unto the Lord, and he shall receive in return four fold. The idler shall not eat the bread of the laborer; neither must he starve who would [labor] but cannot find employment. Inasmuch as ye desire the fullness of the earth, let not the cries of the widow, the fatherless and the beggar ascend to heaven, or salute your ears in vain, but follow the example we have set before you, and give liberally of your abundance, even if it be but a penny, and it shall be returned unto you. Good measure pressed down and running over, shall the Lord return into your store house. Cultivate the spirit of patience, long-suffering, forbearance and charity among yourselves, and ever be as unwilling to believe an evil report about a brother or a sister as if it were about yourself, and as you dislike to be accused, be slow to accuse the brethren, for the measure you mete shall be measured to you again, and the Judge condemneth no man who is not accused. {451} Keep all the commandments, nothing fearing, nothing doubting, for this is virtue, this is wisdom, and the wise, the virtuous and the meek shall inherit the earth and the fullness thereof. In all things follow the counsel which you shall receive from the president and council who are among you; and inasmuch as you uphold Elders Pratt, Richards and Snow by the prayer of faith, you shall receive right counsel. Remember that those whom John saw on Mount Zion were such as had come up through great tribulation; and do not imagine that you can ever constitute a part of that number without sharing a part of their trials. You must necessarily pass through perils and trials, and temptations and afflictions by sea and land in your journeyings hither, and if you cannot settle it in your hearts to endure unto the end as good soldiers, you may as well remain where you are to be destroyed, as to suffer all the privations and hardships you will be obliged to suffer before the walls of Zion shall be built, no more to be thrown down, and after all to turn away and be destroyed. The ancient prophet has said, they shall wear out the Saints of the Most High. This has already been fulfilled to some extent, for many through the abundance of their persecutions have become exhausted, and laid their bodies down to rest, to rise no more till the morn of the first resurrection; and although the people of these states are at peace with us, yet there are those who would gladly wear out and destroy the weak in faith, through the influence of their foolish lies. When you arrive on our shores, and while sailing up our rivers, you need not be surprised if your ears are saluted by the false and filthy language of wicked and designing men who are ever ready to speak evil of the things they understand not, and who would gladly blast the character of the Prophet of the Most High God, and all connected with him, with their foul anathemas, beyond anything you ever thought of. We would not dishearten you, neither would we have you ignorant of the worst that awaits the righteous. If the Saints are not prepared to rejoice and be glad when they hear the name of the Prophet and their own name cast out as evil, as gluttonous, wine-bibber, friend of publicans and sinners, Beelzebub, thief, robber and murderer, they are not prepared for the gathering. The wheat and tares must grow together till the harvest; at the harvest the wheat is gathered together into the threshing floor, so with the Saints--the stakes are the threshing floor. Here they will be threshed with all sorts of difficulties, trials, afflictions and everything to mar their peace, which they can imagine, and thousands which they cannot imagine, but he that endures the threshing till all the chaff, superstition, folly and unbelief are pounded out of him, and does not suffer himself to be blown away as chaff by the foul blast of slander, but endures faithfully {452} to the end, shall be saved. If you are prepared for all these things; if you choose rather to suffer afflictions with the people of God, than to enjoy the pleasures of sin for a little moment, come up hither; come direct to New Orleans, and up the Mississippi river, for the expense is so much less, and the convenience of water navigation is so much greater than it is by Montreal, New York or Philadelphia, that it is wisdom for the Saints to make New Orleans their general established port, and be sure to start at such times that they may arrive here during the cold months, for the change from the cold climate of England to this place in the hot season, is too great for the health of immigrants, till there is more faith in the Church. In this region of country there are thousands and millions of acres of beautiful prairie unoccupied, which can be procured on reasonable terms, and we will hail the time with joy when these unoccupied lands shall be turned into fruitful fields, and the hands of those who are now idle for want of employment shall be engaged in the cultivation of the soil. When the brethren arrive they will do well to call on some of the Twelve, inasmuch as they desire counsel, for by so doing they may escape the influence of designing men who have crept in unawares, and would willingly subvert the truth by conniving to their own advantage, if they have the opportunity. The Church has commenced a new city twenty miles below this, and one mile below Warsaw, called Warren, where many city lots and farms in the vicinity can be had on reasonable terms; and it will be wisdom for many of the brethren to stop at that place, for the opportunity for erecting temporary buildings will be greater than at this place, also the chance for providing food will be superior to those who wish to labor for it. Warsaw is at the foot of the Des Moines Rapids, and one of the best locations for mercantile purposes there is in this western country. So far as the brethren have the means they will do well to come prepared with a variety of mechanical tools according to their professions, such as carpenters, joiners, cabinet-makers, hatters, coopers, masons, printers, binders, tanners, curriers, &c., and all sorts of manufactory and foundry implements convenient for transportation, so that when they arrive they may be prepared to establish themselves in business, and give employment to spinners, weavers, moulders, smelters and journeymen of every description; for all sorts of woollens, cottons, hardware, &c., will find a ready market in new countries, and a great field is now open to the capitalists in this vicinity, even though the capital be small, and we would urge the importance of the immediate establishment of all kinds of manufactories among us, as well for the {453} best interests of the individuals concerned, as for the Church generally. Cities cannot be built without houses, houses cannot be built without materials, or occupied without inhabitants, the inhabitants cannot exist without food and clothing; food and clothing cannot be had without planting, sowing, and manufacturing, so that Zion and her stores cannot be built without means, without industry, without manufacturing establishments unless the windows of heaven were opened, and cities and their appendages were rained down among us. But this we do not expect until the new Jerusalem descends, and that will be some time hence; therefore it is necessary and according to godliness and the plan of salvation in these last days, that the brethren should see to all these things, and clothe and adorn themselves with the labor of their own hands, build houses and inhabit them, plant vineyards and eat the fruit thereof. Brethren, pray for us and the First Presidency, the leader of the people, even Joseph, that his life and health may be precious in the sight of heaven, till he has finished the work which he has commenced: and for the Elders of Israel, that every man may be faithful in his calling, the whole household of faith, and all subjects of prayer. Brethren, farewell; may the blessings of heaven and earth be multiplied unto you in spirit and in body, in basket and in store, in the field and in the shop, on the land and on the sea, in the house and by the way, and in all situations and circumstances, until you shall stand on Mount Zion, and enter the celestial city; in the name of Jesus Christ. Amen. Brigham Young, Heber C. Kimball. Orson Pratt, William Smith, Lyman Wight, Wilford Woodruff, John Taylor, Geo. A. Smith, Willard Richards, Nauvoo, Hancock County, Illinois, Nov. 15, 1841. The greater part of the city of St. John's, New Brunswick, and a large quantity of shipping, destroyed by fire. _Wednesday, 17_.--Elders Brigham Young and Willard Richards went to La Harpe. _Thursday, 18_. _Minutes of a Meeting at Ramus, Illinois--Alanson Brown, et al. Disfellowshiped_. Proceedings of a meeting of the Church of Jesus Christ of Latter-day {454} Saints, held at Ramus, November 18, 1841, opened by singing and prayer by Elder Brigham Young. The object of the meeting was then stated by the president, which was for the purpose of taking into consideration the cases of Alanson Brown, James B. T. Page and William H. Edwards, who stand indicted for larceny, &c. After the evidence was brought forward, it was unanimously resolved, that said persons be expelled from the Church. Appropriate remarks for the occasion were then made by Elders Young, Richards, Savage, Gurley, and others. A charge was then preferred against Thomas S. Edwards for assault and battery, with evidence that a warrant was issued for his apprehension, and against William W. Edwards for being accessory to the same. Unanimously resolved, that Thomas S. Edwards also be expelled from the Church; and that the proceedings of this meeting be published in the _Times and Seasons_. Joel H. Johnson, President. Joseph E. Johnson, Church Recorder. _Saturday, 20_.--Seven of the Twelve Apostles met in council at the house of President Young, on the subject of the _Times and Seasons_; they not being satisfied with the manner in which Gustavus Hills had conducted the editorial department since the death of Robert B. Thompson. _Sunday, 21_.--My brother Hyrum and Elder John Taylor preached. [Sidenote: Baptisms for the Dead.] The Twelve met in council at President Young's, and at four o'clock, repaired to the baptismal font in the basement of the Temple. Elders Brigham Young, Heber C. Kimball and John Taylor baptized about forty persons for the dead. Elder Willard Richards, Wilford Woodruff and George A. Smith confirming. These were the first baptisms for the dead in the font. _Monday, 22_.--The following letter from Elder Orson Hyde, is from the _Millennial Star_. _Elder Orson Hyde's Letter--His Prayer of Dedication on the Mount of Olives_. Alexandria, Nov. 22, 1841. Dear Brother Pratt:--A few minutes now offer for me to write, and I improve them in writing to you. {455} I have only time to say that I have seen Jerusalem precisely according to the vision which I had. I saw no one with me in the vision; and although Elder Page was appointed to accompany me there, yet I found myself there alone. The Lord knows that I have had a hard time, and suffered much, but I have great reason to thank Him that I enjoy good health at present, and have a prospect before me of soon going to a civilized country, where I shall see no more turbans or camels. The heat is most oppressive, and has been all through Syria. I have not time to tell you how many days I have been at sea, without food, or how many snails I have eaten; but if I had had plenty of them, I should have done very well. All this is contained in a former letter to you written from Jaffa. I have been at Cairo, on the Nile, because I could not get a passage direct. Syria is in a dreadful state--a war of extermination is going on between the Druses and Catholics. At the time I was at Beyroot, a battle was fought in the mountains of Lebanon, near that place, and about 800 killed. Robberies, thefts and murders are daily being committed. It is no uncommon thing to find persons in the streets without heads. An English officer, in going from St. Jean D'Acre to Beyroot, found ten persons murdered in the street, and was himself taken prisoner, but was rescued by the timely interference of the pasha. The particulars of all these things are contained in a former letter. An American traveler, by the name of Gager, who was a licensed minister of the Congregational or Presbyterian church, left Jerusalem in company with me. He was very unwell with the jaundice when we left, and at Damietta, we had to perform six days quarantine before we ascended the Nile. On our passage up, he was taken very ill with a fever, and became helpless. I waited and tended upon him as well as our circumstances would allow; and when we landed at Bulack, I got four men to take him to the American consuls at Cairo, on a litter; I also took all his baggage there, and assisted in putting him upon a good bed--employed a good faithful Arabian nurse, and the English doctor. After the physician had examined him, he told me that he was very low with a typhus fever, and that it would be doubtful whether he recovered. Under these circumstances I left him to obtain a passage to this place. After I had gone on board a boat, and was just about pushing off, a letter came from the doctor, stating that poor Mr. Gager died in about two hours after I left him. He told me before we arrived at Cairo that he was twenty-seven years of age, and his friends lived in Norwich, Connecticut, near New London, I think. There are many particulars concerning his death, which would be interesting to his friends, but I have no time to write them now. {456} On Sunday morning, October 24, a good while before day, I arose from sleep, and went out of the city as soon as the gates were opened, crossed the brook Kedron, and went upon the Mount of Olives, and there, in solemn silence, with pen, ink, and paper, just as I saw in the vision, offered up the following prayer to Him who lives forever and ever-- _Prayer of Orson Hyde on the Mount of Olives_. "O Thou! who art from everlasting to everlasting, eternally and unchangeably the same, even the God who rules in the heavens above, and controls the destinies of men on the earth, wilt Thou not condescend, through thine infinite goodness and royal favor, to listen to the prayer of Thy servant which he this day offers up unto Thee in the name of Thy holy child Jesus, upon this land, where the Son of Righteousness set in blood, and thine Anointed One expired. "Be pleased, O Lord, to forgive all the follies, weaknesses, vanities, and sins of Thy servant, and strengthen him to resist all future temptations. Give him prudence and discernment that he may avoid the evil, and a heart to choose the good; give him fortitude to bear up under trying and adverse circumstances, and grace to endure all things for Thy name's sake, until the end shall come, when all the Saints shall rest in peace." Now, O Lord! Thy servant has been obedient to the heavenly vision which Thou gavest him in his native land; and under the shadow of Thine outstretched arm, he has safely arrived in this place to dedicate and consecrate this land unto Thee, for the gathering together of Judah's scattered remnants, according to the predictions of the holy Prophets--for the building up of Jerusalem again after it has been trodden down by the Gentiles so long, and for rearing a Temple in honor of Thy name. Everlasting thanks be ascribed unto Thee, O Father, Lord of heaven and earth, that Thou hast preserved Thy servant from the dangers of the seas, and from the plague and pestilence which have caused the land to mourn. The violence of man has also been restrained, and Thy providential care by night and by day has been exercised over Thine unworthy servant. Accept, therefore, O Lord, the tribute of a grateful heart for all past favors, and be pleased to continue Thy kindness and mercy towards a needy worm of the dust. "O Thou, Who didst covenant with Abraham, Thy friend, and Who didst renew that covenant with Isaac, and confirm the same with Jacob with an oath, that Thou wouldst not only give them this land for an everlasting inheritance, but that Thou wouldst also remember their seed forever. Abraham, Isaac, and Jacob have long since closed their eyes {457} in death, and made the grave their mansion. Their children are scattered and dispersed abroad among the nations of the Gentiles like sheep that have no shepherd, and are still looking forward for the fulfillment of those promises which Thou didst make concerning them; and even this land, which once poured forth nature's richest bounty, and flowed, as it were, with milk and honey, has, to a certain extent, been smitten with barrenness and sterility since it drank from murderous hands the blood of Him who never sinned. "Grant, therefore, O Lord, in the name of Thy well-beloved Son, Jesus Christ, to remove the barrenness and sterility of this land, and let springs of living water break forth to water its thirsty soil. Let the vine and olive produce in their strength, and the fig-tree bloom and flourish. Let the land become abundantly fruitful when possessed by its rightful heirs; let it again flow with plenty to feed the returning prodigals who come home with a spirit of grace and supplication; upon it let the clouds distil virtue and richness, and let the fields smile with plenty. Let the flocks and the herds greatly increase and multiply upon the mountains and the hills; and let Thy great kindness conquer and subdue the unbelief of Thy people. Do Thou take from them their stony heart, and give them a heart of flesh; and may the Sun of Thy favor dispel the cold mists of darkness which have beclouded their atmosphere. Incline them to gather in upon this land according to Thy word. Let them come like clouds and like doves to their windows. Let the large ships of the nations bring them from the distant isles; and let kings become their nursing fathers, and queens with motherly fondness wipe the tear of sorrow from their eye. "Thou, O Lord, did once move upon the heart of Cyrus to show favor unto Jerusalem and her children. Do Thou now also be pleased to inspire the hearts of kings and the powers of the earth to look with a friendly eye towards this place, and with a desire to see Thy righteous purposes executed in relation thereto. Let them know that it is Thy good pleasure to restore the kingdom unto Israel--raise up Jerusalem as its capital, and constitute her people a distinct nation and government, with David Thy servant, even a descendant from the loins of ancient David to be their king. "Let that nation or that people who shall take an active part in behalf of Abraham's children, and in the raising up of Jerusalem, find favor in Thy sight. Let not their enemies prevail against them, neither let pestilence or famine overcome them, but let the glory of Israel overshadow them, and the power of the Highest protect them; while that nation or kingdom that will not serve Thee in this glorious work must perish, according to Thy word--Yea, those nations shall be utterly wasted." {458} "Though Thy servant is now far from his home, and from the land bedewed with his earliest tear, yet he remembers, O Lord, his friends who are there, and family, whom for Thy sake he has left. Though poverty and privation be our earthly lot, yet ah! do Thou richly endow us with an inheritance where moth and rust do not corrupt, and where thieves do not break through and steal. "The hands that have fed, clothed, or shown favor unto the family of Thy servant in his absence, or that shall hereafter do so, let them not lose their reward, but let a special blessing rest upon them, and in Thy kingdom let them have an inheritance when Thou shalt come to be glorified in this society. "Do Thou also look with favor upon all those through whose liberality I have been enabled to come to this land; and in the day when Thou shalt reward all people according to their works, let these also not be passed by or forgotten, but in time let them be in readiness to enjoy the glory of those mansions which Jesus has gone to prepare. Particularly do Thou bless the stranger in Philadelphia, whom I never saw, but who sent me gold, with a request that I should pray for him in Jerusalem. Now, O Lord, let blessings come upon him from an unexpected quarter, and let his basket be filled, and his storehouse abound with plenty, and let not the good things of the earth be his only portion, but let him be found among those to whom it shall be said, 'Thou hast been faithful over a few things, and I will make thee ruler over many.' "O my Father in heaven! I now ask Thee in the name of Jesus to remember Zion, with all her Stakes, and with all her assemblies. She has been grievously afflicted and smitten; she has mourned; she has wept; her enemies have triumphed, and have said, 'Ah, where is thy God?' Her Priests and Prophets have groaned in chains and fetters within the gloomy walls of prisons, while many were slain, and now sleep in the arms of death. How long, O Lord, shall iniquity triumph, and sin go unpunished? "Do Thou arise in the majesty of Thy strength, and make bare Thine arm in behalf of Thy people. Redress their wrongs, and turn their sorrow into joy. Pour the spirit of light and knowledge, grace and wisdom, into the hearts of her Prophets, and clothe her Priests with salvation. Let light and knowledge march forth through the empire of darkness, and may the honest in heart flow to their standard, and join in the march to go forth to meet the Bridegroom." Let a peculiar blessing rest upon the Presidency of Thy Church, for at them are the arrows of the enemy directed. Be Thou to them a sun and a shield, their strong tower and hiding place; and in the time of distress or danger be Thou near to deliver. Also the quorum of the Twelve, do Thou be pleased to stand by them for Thou knowest the {459} obstacles which they have to encounter, the temptations to which they are exposed, and the privations which they must suffer. Give us, [the Twelve] therefore, strength according to our day, and help us to bear a faithful testimony of Jesus and His Gospel, to finish with fidelity and honor the work which Thou hast given us to do, and then give us a place in Thy glorious kingdom. And let this blessing rest upon every faithful officer and member in Thy Church. And all the glory and honor will we ascribe unto God and the Lamb forever and ever. Amen. On the top of Mount Olives I erected a pile of stones as a witness according to ancient custom. On what was anciently called Mount Zion, [Moriah?] where the Temple stood, I erected another, and used the rod according to the prediction upon my head. I have found many Jews who listened with intense interest. The idea of the Jews being restored to Palestine is gaining ground in Europe almost every day. Jerusalem is strongly fortified with many cannon upon its walls. The wall is ten feet thick on the sides that would be most exposed, and four or five feet where the descent from the wall is almost perpendicular. The number of inhabitants within the walls is about twenty thousand. About seven thousand of this number are Jews, the balance being mostly Turks and Armenians. Many of the Jews who are old go to this place to die, and many are coming from Europe into this eastern world. The great wheel is unquestionably in motion, and the word of the Almighty has declared that it shall roll. I have not time to write particulars now, but suffice it to say that my mission has been quite as prosperous as I could expect. I am now about to go on board a fine ship for Trieste, and from thence I intend to proceed to Regensburg and there publish our faith in the German language. There are those who are ready and willing to assist me. I send you this letter by Captain Withers, an English gentleman, who goes direct to England, on board the Oriental steamer. He has come with me from Jerusalem. If I had money sufficient I should be almost tempted to take passage on board of her to England, but this I cannot do. On receipt of this, I wish you to write to me immediately, and direct to Regensburg, on the Danube, Bayern, or Bavaria. If you know anything of my family tell me. My best respects to yourself and your family, to Brothers Adams and Snow, and to all the Saints in England. May grace, mercy and peace, from God our Father, and from the Lord Jesus Christ, rest upon you all from this time, henceforth and for ever. Amen. Your brother in Christ, Orson Hyde. Footnotes: 1. The circumstances of removing the nuisance here referred to, for which damages were demanded, is related in an editorial note in the _Times and Seasons_ as follows: The "Mr. Kilbourn," referred to in the editorial, was very bitter anti-Mormon, and became one of the Prophet's most deadly enemies. THE NUISANCE "It is known to many of our patrons, that a certain young man very injudiciously, and contrary to the remonstrances of his friends, and in violation of the ordinances of this city, not long since erected a small building, near the Temple square avowedly for the purpose of transacting the business of the grocer. Said building was for a short time occupied for that purpose; but so heavy did the from of public disapprobation rest upon it, that it was finally vacated, and stood some time, a lonely wreck of folly. In the meantime, the very sanctimonious and extremely unfortunate Mr. Kilbourn of Montrose, threw out to the public, ungentlemanly and slanderous imputations concerning the matter, saying that the Presidency of the Church abetted and approbated the concern, etc., and the building having become a monument for every fool to write upon and exhibit his folly, to the annoyance of the citizens, the city council very judiciously ordered the building removed as a nuisance. Some opposition to the execution of this order was exhibited, and the authorities called out a few of the military and demolished the building. The city authorities manifest a determination to carry out strictly the temperance ordinances of the city, and in this we wish them 'God speed.' We suppose, however, that Kilbourn and his junto will bray worse than ever, and 'Mormonism' be adjudged by 'witch law.' 'Take the accused, bind him head and foot, and cast him into the pool; if he sinks and drowns he is innocent, if he floats take him out and hang him or burn in with fire.' We say, let the poor fools judge till they themselves are overtaken by judgment, and let they bray till they burst their wind chests." (_Times and Seasons_, Vol. III, pp. 559-560). 2. "Whoso receiveth you receiveth me, and the same will clothe you and give you money. And he who feeds you, or clothes you or gives you money, shall in no wise lose his reward: and he who doeth not these things is not my disciple; by this you may know my disciples." (Doc. & Cov., sec. lxxxiv.) {460} CHAPTER XXVII. Official Denunciation of Thieves at Nauvoo--The Moral Law of the Church--Abandonment of Ramus as a Stake of Zion--Baptism for the Dead, an Epistle. _Wednesday, 24_.--Elder Joseph Fielding, who sailed from Liverpool, on the _Tyrean_, with 204 Saints, arrived at Warsaw with his company; and Elders Willard Richards and John Taylor went to meet them and to give such counsel as their situation required. _Friday, 26_. _Affidavit of Hyrum Smith--Denouncing Theft_. Whereas it hath been intimated to me by persons of credibility that there are persons in the surrounding country, who profess to be members of the Church of Jesus Christ of Latter-day Saints, who have been using their influence and endeavors to instil into the minds of good and worthy citizens in the state of Illinois, and the adjoining states, that the First Presidency, and others in authority and high standing in said Church, do sanction and approbate the members of said Church in stealing property from those persons who do not belong to said Church, and thereby to induce persons to aid and abet them in the act of stealing, and other evil practices; I therefore, hereby disavow any sanction or approbation by me, of the crime of theft, or any other evil practice, in any person or persons whatever, whereby either the lives or property of our fellow men may be unlawfully taken or molested; neither are such things sanctioned or approbated by the First Presidency, or any other person in authority or good standing in said Church, but such acts are altogether in violation of the rules, order, and regulations of the Church, contrary to the teachings given in said Church, and the laws of both God and man. I caution the unwary, who belong to the aforesaid Church, and all other persons, against being duped or led into any act or scheme which may endanger their character, lives, or property, or bring reproach upon the Church; and I certify that I hold my person {461} and property ready to support the laws of the land, in the detection of any person or persons who may commit any breach of the same. To which I subscribe my name, and testify, this 26th day of November, 1841. Hyrum Smith. Sworn to and subscribed before me this 26th day of November, 1841. Ebenezer Robinson, J. P. I attended city council and presented a bill for "an ordinance in relation to Hawkers, Pedlars, Public Shows, and Exhibitions, in order to prevent any immoral or obscene exhibition," which passed the council by unanimous vote. [Sidenote: The Prophet's Estimate of the Book of Mormon.] _Sunday, 28_.--I spent the day in the council with the Twelve Apostles at the house of President Young, conversing with them upon a variety of subjects. Brother Joseph Fielding was present, having been absent four years on a mission to England. I told the brethren that the Book of Mormon was the most correct of any book on earth, and the keystone of our religion, and a man would get nearer to God by abiding by its precepts, than by any other book. _Monday, 29_.--I gave the following affidavit, and published it in the _Times and Seasons_. _The Prophet's Denunciation of Thieves_. City Of Nauvoo, Illinois, November 29, A. D. 1841. To The Public. The occurrence of recent events makes it criminal for me to remain longer silent. The tongue of the vile yet speaks, and sends forth the poison of asps, the ears of the spoiler yet hear, and he puts forth his hands to iniquity. It has been proclaimed upon the house top and in the secret chamber, in the public walks and private circle, throughout the length and breadth of this vast continent, that stealing by the Latter-day Saints has received my approval; nay, that I have taught the doctrine, encouraged them in plunder, and led on the van--than which nothing is more foreign from my heart. I disfellowship the perpetrators of all such abominations--they are devils and not Saints, totally unfit for the society of Christians or men. It is true that some {462} professing to be Latter-day Saints have taught such vile heresies, but all are not Israel that are of Israel; and I wish it to be distinctly understood in all coming time, that the Church, over which I have the honor of presiding, will ever set its brows like brass, and its face like steel, against all such abominable acts of villainy and crime; and to this end I append my affidavit of disavowal, taken this day before General Bennet, that there may be no mistake hereafter as to my real sentiments, or those of the leaders of the Church, in relation to this important matter. State Of Illinois, Hancock County. Before me, John C. Bennett, Mayor of the City of Nauvoo, personally came Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints (commonly called the Mormon Church), who being duly sworn according to law, deposeth and saith, that he has never directly or indirectly encouraged the purloining of property, or taught the doctrine of stealing, or any other evil practice, and that all such vile and unlawful acts will ever receive his unreserved and unqualified disapproval, and the most vigorous opposition of the Church over which he presides; and further this deponent saith not. Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints. Sworn to and subscribed before me, at my office, in the city of Nauvoo, this 29th day of November, A. D. 1841. John C. Bennett, L. S. Mayor of the City of Nauvoo. Now it is to be hoped that none will hereafter be so reckless as to state that I, or the Church to which I belong, approve of thieving--but that all the friends of law and order will join in ferreting out thieves wherever and whenever they may be found, and assist in bringing them to that condign punishment which such infamous crimes so richly merit. Joseph Smith, President of the Church of Jesus Christ of Latter-day Saints. [Sidenote: Conference in New York.] A conference was held in New York City, Elder John E. Page presiding; in which were represented New York City, 17 Elders, 2 Priests, 1 Teacher, 2 Deacons, 179 members. Five branches were {463} represented, including 5 Elders, 6 Priests, 3 Teachers, 3 Deacons, 149 members. 3 Elders, 2 Priests, 1 Teacher, were ordained. There were present at the conference, 1 Apostle, 6 High Priests, 16 Elders, 3 Priests, 2 Teachers, 2 Deacons. _Tuesday, 30_.--Attended a council of the Twelve Apostles at President Brigham Young's home. President Brigham Young, Heber C. Kimball, Willard Richards, Orson Pratt, Lyman Wight, John Taylor, and Wilford Woodruff were present. It was voted that Ebenezer Robinson be solicited to give up the department of printing the _Times and Seasons_ to Elder Willard Richards. Voted, that if Brother Robinson does not comply with this solicitation, Elder Richards be instructed to procure a press and type, and publish a paper for the Church. Moved by Elder Young, and seconded by Elder Woodruff, that Lyman Wight and John Taylor present these resolutions to Brother Robinson. _Wednesday, December 1_.--In view of the proceedings of the meeting of the Church at Ramus, on the 18th November, when certain individuals were cut off from the Church for stealing, the Twelve issued the following epistle: _Warning of the Twelve Apostles Against Thieves_. We are glad that the perpetrators of the above crime have been caught in their iniquitous practices; and we are only sorry that anybody should be found who would bail them out of prison, for such individuals, if the charges are true, ought to be made an example of, and not be suffered to run at large. We have been informed that some of them have been talking of moving into this place, but we would here inform them that persons whose conduct has exposed them to the just censure of an indignant public, can have no fellowship amongst us, as we cannot, and will not countenance rogues, thieves, and scoundrels knowingly; and, we hereby warn them that the law will be as rigorously enforced against them in {464} this place as in any other, as we consider such characters a curse to society, whose pestilential breath withers the morals, and blasts the fame and reputation of any people among whom they may sojourn. There is no person that is, and ought to be despised more than the thief, by any respectable community; yet more especially ought such persons to be abhorred who have taken upon them the name of Christ, and thus with the pretext of religion, and garb of sanctity, cloak their nefarious practices. We have been told that some individual or individuals have, under false pretenses, been wishing to palm their wicked and devilish principles upon the authorities of the Church, stating that it was part and parcel of the Gospel which God had revealed, and that it is one of the mysteries which the initiated only are acquainted with. We know not how to express our abhorrence at such an idea, and can only say that it is engendered in hell, founded in falsehood, and is the offspring of the devil; and it is at variance with every principle of righteousness and truth, and will damn all that are connected with it, for all mysteries are only such to the ignorant, and vanish as soon as men have sufficient intelligence to comprehend them; and there are no mysteries connected with godliness and our holy religion, but what are pure, innocent, virtuous, just, and righteous. If this [the foregoing practice of thieving] is a mystery, it is the "mystery of iniquity." We are at a loss to know who could be vile enough to propagate such base and unfounded statements, and we would say to the Church, beware of such men! Set them down as the worst of scoundrels, and reject their foul insinuations with the indignation and disgust that such unhallowed and vile insinuations deserve; for such men are either avowed apostates, or on the eve of apostasy, or have only taken the name of religion to cloak their hypocrisy; we fear the latter, in some instances is the case, and that Mississippi scoundrels [1] palm themselves upon us to cover their guilt. We {465} further call upon the Church to bring all such characters before the authorities, that they may be tried, and dealt with according to the law of God, and delivered up unto the laws of the land. It is scarcely possible that any virtuous man could be made to believe any such statements, however ignorant; yet lest through false pretenses the innocent might be drawn into a snare, we would quote the following from the Book of Doctrine and Covenants, section 42, paragraph 84, 85, "And if any man or woman shall rob, he or she shall be delivered up unto the law of the land. And if he or she shall steal, he or she shall be delivered up unto the law of the land." Again, section 42, paragraph 20, [2] "Thou shalt not steal, and he that stealeth and will not repent shall be cast out." The broad law of God is, "Thou shalt not steal," and thieves, together with "liars and whoremongers," will eventually be found without the city, with dogs and sorcerers. We need only say that if we find such characters engaged in their nefarious practices, whether in or out of the Church, we shall take them up, and deal with them according to the law of God and man; and we wish the Church to inform us of such delinquents, or the sin will lie at their own door. As there are gangs of robbers up and down this river, from whom we have suffered much, having had many horses, cattle and other property stolen, we purpose instituting a police for the protection of our property, and the rigorous enforcement of the laws of our country; and should any, who call themselves Latter-day Saints, be found in their midst, they will be cut off from the Church, and handed over to the law of the land. We hope that what we have written may suffice, and take this opportunity of expressing our decided and unqualified disapprobation of anything like theft in all its bearings, as being calculated to destroy the peace of society, to injure the Church of Jesus Christ, to wound the character of the people of God, and to stamp with eternal infamy all {466} who follow such diabolical practices; to blast their character on earth, and to consign them to eternal perdition. Brigham Young, Heber C. Kimball, Parley P. Pratt, Orson Hyde, William Smith, Orson Pratt, John E. Page, Willard Richards, Lyman Wight, Wilford Woodruff, John Taylor, George A. Smith. Nauvoo, Illinois, December 1, 1841. [3] {467} _Thursday, 2_.--I received the following revelation to Nancy Marinda Hyde-- _Revelation_. Verily thus saith the Lord unto you my servant Joseph, that inasmuch as you have called upon me to know my will concerning my handmaid Nancy Marinda Hyde--behold it is my will that she should have a better place prepared for her, than that in which she now lives, in order that her life may be spared unto her; therefore go and say unto my servant, Ebenezer Robinson, and to my handmaid his wife--Let them open their doors and take her and her children into their house and take care of them faithfully and kindly until my servant Orson Hyde returns from his mission, or until some other provision can be made for her welfare and safety. Let them do these things and spare not, and I the Lord will bless them and heal them if they do it not grudgingly, saith the Lord God; and she shall be a blessing unto them; and let my handmaid Nancy Marinda Hyde hearken to the counsel of my servant Joseph in all things whatsoever he shall teach unto her, and it shall be a blessing upon her and upon her children after her, unto her justification, saith the Lord. _Saturday, 4_.--I attended the city council, and spoke in defense of the marshal, in his not serving a warrant, when his life would have been endangered. [Sidenote: Conference at Ramus.] A conference was held at Ramus on the 4th and 5th of December, 1841, over which the Patriarch of the Church, Hyrum Smith, presided; Joseph Johnson acted as clerk; Brigham Young, Heber C. Kimball, Willard Richards and John Taylor, of the {468} quorum of the Twelve Apostles were present. It was unanimously resolved by the conference that the organization of the Church at Ramus as a Stake be discontinued and that John Lawson be presiding Elder over the branch at Ramus, and Joseph Johnson, clerk; and that William Wightman, the Bishop, transfer all the Church property in Ramus to the sole Trustee in Trust, Joseph Smith, President of the whole Church. [Sidenote: Prophet Proof Reads Book of Mormon.] _Sunday, 5_.--I commenced to proof read the Book of Mormon, previous to its being stereotyped; read sixty pages. In the evening Brother Wilford Woodruff and wife visited me. We conversed about the Missouri troubles, and the death of David W. Patten; also his last request. [4] _Tuesday, 7_.--The following is a copy of a letter to Lawyers Bushnell and Browning of Quincy: _Letter of the Prophet to Esquires Browning and Bushnell--Payment of Notes_. _Esquires Browning and Bushnell_: Gentlemen:--Your letter of the 23rd ultimo, concerning two notes placed in your hands by Messrs. Halsted, Haines and Co., against myself and thirty-one others, for collection, was duly received. In reply, I must inform you, that I am not in possession of means, belonging to me individually to liquidate those notes at present; the reason is apparent to every one; I need not relate to you the persecution I have suffered, and the loss and confiscation of all my effects at various times as a reason of my inability; you know it all, and so do the gentlemen whose notes you hold for collection. But I wish you to say to them that if they will give me my time (and no more than I must necessarily have), they shall have their pay in some way or other. I have the means at command in the East, which, with a sufficient indulgence, will enable me to pay them every whit, but unless this is granted me, it will be impossible for me to do so. All I ask of those gentlemen and this generation is that they should not tie up my hands, nor thwart me in my operations. If this is granted me, I pledge my word, yea, my sacred honor, that all that can in fairness be demanded at my hands, either now or at any time shall ultimately be adjusted to the satisfaction of all concerned. This is all that I can say at this time, or do, {469} hoping that you will communicate to Messrs. Holsted, Haines and Co. the contents, or at all events the purport of this letter, together with my sincere regard for their welfare, and as regards you, gentlemen, I remain very respectfully, Your obedient servant, Joseph Smith. _Wednesday, 8_.--The Twelve who attended the Ramus conference on the 4th instant returned with nearly a thousand dollars worth of property, consisting of horses, wagons, provisions, clothing, etc., for the Temple, which had been donated by the Saints at Ramus. _Friday 10_.--I wrote to Horace R. Hotchkiss, Esq. _The Prophet's Letter to Mr. Hotchkiss--Commerce Lands_. Dear Sir:--Your letters, dated October, 11th and November 9th, 1841, have both been received, and that of the 9th of November is now before me. I am glad that you are pleased with the proceedings of our last conference relative to "Mr. Hotchkiss purchase," concerning which there had been some unpleasant feeling which had originated partly from a misunderstanding between us, and partly through the inefficiency, neglect or sickness of Dr. Galland. I wrote a letter to your friend and partner, Esquire Tuttle, some time since, which no doubt you have seen before now, and with which I hope you are also satisfied. I have handed your request to the editor of the _Times and Seasons_, who will forward you the desired papers. I am glad that James Ivins settled with you the $2,500 note, but sorry that you suffered yourself to lose in the sale of the land you had of him. As regards the Cook's Mill Tavern stand, and the one hundred and thirty-seven acres of pine land, which you propose to allow the Church three thousand dollars for, I have to say in reply, that I have consulted, not only my own feelings as sole Trustee in Trust for the Church; but also the feelings of those of the Church whose opinions I can always rely upon in such matters, and the conclusion is that thirty-two hundred dollars is the least the property ought to be sold for. You can, therefore, have it for three thousand two hundred, which is considerably less than it cost the Church; we are willing to make a partial sacrifice in the property, but under the circumstances, think that you can afford to give us two hundred dollars more than you proposed. The health of our place is at this time pretty good, and we hope it may continue to improve, with the improvements of the city. I remain very respectfully yours, &c., Joseph Smith. {470} _Saturday, 11_.--Late this evening, while sitting in council with the Twelve in my new store on Water street, I directed Brigham Young, President of the Twelve Apostles, to go immediately and instruct the building committee in their duty, and forbid them receiving any more property for the building of the Temple, until they received it from the Trustee in Trust, and if the committee did not give heed to the instruction, and attend to their duty, to put them in the way so to do. Elder Willard Richards has left Warsaw for Nauvoo, it being considered unnecessary for him to tarry there any longer. [Sidenote: The Prophet's Difficulties in Writing the Annals of the Church.] Since I have been engaged in laying the foundation of the Church of Jesus Christ of Latter-day Saints, I have been prevented in various ways from continuing my journal and history in a manner satisfactory to myself or in justice to the cause. Long imprisonments, vexatious and long-continued law-suits, the treachery of some of my clerks, the death of others, and the poverty of myself and brethren from continued plunder and driving, have prevented my handing down to posterity a connected memorandum of events desirable to all lovers of truth; yet I have continued to keep up a journal in the best manner my circumstances would allow, and dictate for my history from time to time, as I have had opportunity so that the labors and suffering of the first Elders and Saints of this last kingdom might not wholly be lost to the world. _Sunday, 12_.--I preached in the morning at Snyder's Hotel. In the evening, the Twelve met in council at Brother Heber C. Kimball's. _Monday, 13_.--I appointed Willard Richards recorder for the Temple, and my private Secretary and general Clerk, and he commenced his labors in my new office in the brick store. [Sidenote: Anti Mormonism at Warsaw.] Some time in the fall of 1839, Daniel S. Witter, of the {471} steam mill at Warsaw, solicited the First Presidency of the Church to make a settlement on the school section No. 16, one mile south of Warsaw, and the solicitations were continued by Daniel S. Witter, Mark Aldrich and others, from time to time, till the spring or summer of 1841, when articles of agreement were entered into between Calvin A. Warren, Esq., Witter, Aldrich and others, owners of the school section and the First Presidency, giving the Saints the privilege of settling on the school section, which had been surveyed and laid out in town lots, and called _Warren_, on certain conditions, and Willard Richards went to Warsaw on the 8th of September, and spent several weeks to prepare for the reception of immigrants. In the meantime the inhabitants of Warsaw attempted to form an anti-Mormon society, and were much enraged because Esquire Davis (who had spoken favorably of the Saints) was appointed clerk of the county by Judge Stephen A. Douglas. In November two hundred and four Saints arrived at Warsaw, from England, led by Joseph Fielding, and were visited on the 24th of November by Elders Willard Richards, and John Taylor of the Twelve, and counseled to tarry at Warsaw according to the instruction of the First Presidency. [Sidenote: Further Trouble at Warsaw.] _December 13_.--Isaac Decker, presiding Elder at Warsaw, stated to the Presidency of Nauvoo, that Mr. Witter had raised one dollar per barrel on flour, and sold the sweepings of his mill to the Saints at $2.25 per hundred; and that Witter and Aldrich had forbidden the brethren the privilege of getting the old wood on the school section, which they had full liberty to get; that the price of wood on the wharf had fallen twenty-five cents per cord since the arrival of the Saints; that the citizens had raised their rent, &c.; and the First Presidency decided that the Saints should remove from {472} Warsaw to Nauvoo immediately; and that the proceedings at Warsaw be published in the _Times and Seasons_. This morning President Young delivered the message I gave him on Saturday evening to Reynolds Cahoon and Elias Higbee, the Temple Committee, in presence of Elders Kimball, Woodruff, and Richards. Elder Richards by letter instructed the Saints at Warsaw to remove to Nauvoo. Baptism For The Dead. _An Epistle of the Twelve Apostles to the Saints of the Last Days_. The building of the Temple of the Lord in the city of Nauvoo, is occupying the first place in the exertions and prayers of many of the Saints at the present time, knowing, as they do, that if this building is not completed speedily, "we shall be rejected as a Church with our dead;" for the Lord our God hath spoken it. But while many are thus engaged in laboring and watching and praying for this all important object, there are many, very many more, who do not thus come up to their privilege and their duty in this thing, and in many instances we are confident that their neglect arises from a want of proper understanding of the principles upon which this building is founded, and by which it must be completed. The children of Israel were commanded to build a house in the land of promise; and so are the Saints of the last days, as you will see in the Revelation given to Joseph the Seer, January 19, 1841, wherein those ordinances may be revealed which have been hid for ages, even their anointings and washings, and baptisms for the dead; wherein they may meet in solemn assemblies for their memorials, sacrifices, and oracles in their most holy places; and wherein they may receive conversations and statutes, and judgments, for the beginning of the revelations and foundations of Zion, and the glory and honor and adornment of all her municipals through the medium which God has ordained. In the same revelation the command is to "all the Saints from afar" as well as those already gathered to this place: to arise with one consent and build the Temple; to prepare a place where the Most High may manifest Himself to His people. No one is excepted who hath aught in his possession, for what have ye that ye have not received? And I will require mine own with usury, saith the Lord; so that those {473} who live thousands of miles from this place, come under the same law, and are entitled to the same blessings and privileges as those who have already gathered. But some may say, how can this be, I am not there, therefore I cannot meet in the Temple, cannot be baptized in the font? The command of heaven is to you, to all, gather; and when you arrive here, if it is found that you have previously sent of your gold, or your silver, or your substance, the tithing and consecrations which are required of you for this building, you will find your names, tithings and consecrations written in the Book of the Law of the Lord, to be kept in the Temple, as a witness in your favor, showing that you are a proprietor in that building, and are entitled to your share of the privileges thereunto belonging. One of those privileges which is particularly attracting the notice of the Saints at the present moment, is baptism for the dead, in the font which is so far completed as to be dedicated, and several have already attended to this ordinance by which the sick have been made whole, and the prisoner set free; but while we have been called to administer this ordinance, we have been led to inquire into the propriety of baptizing those who have not been obedient, and assisted to build the place for baptism; and it seems to us unreasonable to expect that the Great Jehovah will approbate such administration; for if the Church must be brought under condemnation, and rejected with her dead, if she fail to build the house and its appurtenances, why should not individuals of the Church, who thus neglect, come under the same condemnation? For if they are to be rejected, they may as well be rejected without baptism as with it; for their baptism can be of no avail before God, and the time to baptize them may be appropriated to building the walls of the house, and this is according to the understanding which we have received from him who is our spokesman. Let it not be supposed that the sick and the destitute are to be denied the blessings of the Lord's house; God forbid; His eye is ever over them for good. He that hath not, and cannot obtain, but saith in his heart, if I had, I would give freely, is accepted as freely as he that gives of his abundance. The Temple is to be built by tithing and consecration, and every one is at liberty to consecrate all they find in their hearts so to do; but the tithings required, is one-tenth of all anyone possessed at the commencement of the building, and one-tenth part of all his increase from that time until the completion of the same, whether it be money, or whatever he may be blessed with. Many in this place are laboring every tenth day for the house, and this is the tithing of their income, for they have nothing else; others would labor the same, but they are sick, therefore excusable; when they get well, let them begin; while there are others who appear to {474} think their own business of more importance than the Lord's. Of such we would ask, who gave you your time, health, strength, and put you into business? And will you not begin quickly to return with usury that which you have received? Our God will not wait always. We would remind some two or three hundred Elders, who offered to go on missions, some six months, others one year, and some two years, and had their missions assigned them at the general conference to labor on the Temple, that most of their names are still with us, and we wish them to call and take their names away, and give them up to the building committee. Brethren, you have as great an interest at stake in this thing as we have, but as our Master, even the Master-builder of the Temple, whose throne is on high, has seen fit to constitute us stewards in some parts of His household; we feel it important for us to see to it that our Master is not defrauded, and especially by those who have pledged their word, their time, their talents, to His services; and we hope this gentle hint will suffice, that we may not be compelled to publish the names of those referred to. Probably some may think they could have gone on a mission, but cannot labor, as they have no means of boarding themselves, but let such remember that several score of brethren and sisters in this city, offered at the general conference, to board one or more laborers on the Temple till the same should be completed, and but few of those as yet have had the opportunity of boarding any one. To all such we would say, you are not forgotten, we have your names also, and we expect soon to send someone to your table, therefore put your houses in order and never be ready to refuse the first offer of a guest. Large stores of provisions will be required to complete the work, and now is the time for securing it, while meat is plenty and can be had for one half the value that it can at other seasons of the year, and the weather is cool and suitable for packing. Let the brethren for two hundred miles around drive their fat cattle and hogs to this place, where they may be preserved, and there will be a supply till another favorable season rolls around, or till the end of the labor. Now is the time to secure food, now is the time that the trustee is ready to receive your droves. Not the maimed, the lean, the halt, and the blind, and such that you cannot use; it is for the Lord, and He wants no such offering; but if you want His blessing, give Him the best, give Him as good as He has given you. Beds and bedding, socks, mittens, shoes, clothing of every description, and store goods are needed for the comfort of the laborers this winter; journeymen, stone cutters, quarrymen, teams and teamsters for drawing stone and all kinds of provision for men and beast, are needed in abundance. {475} There are individuals who have given nothing as yet, either as tithing or consecration, thinking that they shall be able to do a great deal some time hence if they continue their present income to their own use, but this is a mistaken idea. Suppose that all should act upon this principle, no one would do ought at present, consequently the building must cease, and this generation remain without a house, and the Church be rejected; then suppose the next generation labor upon the same principle, and the same in all succeeding generations, the Son of God would never have a place on the earth to lay His head. Let every individual remember that their tithings and consecrations are required from what they have, and not what they expect to have some time hence, and are wanted for immediate use. All money and other property designed for tithing and consecrations to the building of the Temple must hereafter be presented to the Trustee in Trust, President Joseph Smith, and entered at the recorder's office, in the book before referred to; and all receipts now holden by individuals, which they have received of the building committee for property delivered to them, must also be forwarded to the recorder's office for entry, to secure the appropriation of said property according to the original design. The Elders everywhere will instruct the brethren both in public and in private, in the principles and doctrines set forth in this Epistle, so that every individual in the Church may have a perfect understanding of his duty and privileges. Brigham Young, Heber C. Kimball, Orson Pratt, William Smith, Lyman Wight, Wilford Woodruff, John Taylor, Geo. A. Smith, Willard Richards. Nauvoo, Illinois, December 13, 1841. Footnotes: 1. This has reference to the blacklegs that infested the upper Mississippi region, and who plied their trade in disposing of counterfeit money and stolen goods along the river. The character of the old inhabitants in Northern Illinois at this time, (1840-44), Governor Ford describes in his "_History of Illinois_" as follows: "Then, again, the northern part of the State was not destitute of its organized bands of rogues, engaged in murders, robberies, horse-stealing, and in making and passing counterfeit money. These rogues were scattered all over the north; but the most of them were located in the counties of Ogle, Winnebago, Lee, and DeKalb. In the county of Ogle, they were so numerous, strong, and well-organized, that they could not be convicted for their crimes. By getting some of their numbers on the juries, by producing hosts of witnesses to sustain their defense by perjured evidence, and by changing the venue from one county to another, and by continuances from term to term, and by the inability of witnesses to attend from time to time at a distant and foreign county, they most generally managed to be acquitted." 2. The above references are published to correspond in current editions of the Doctrine and Covenants. The revelation quoted was given as a law to the Church, February 9, 1831. It was given in the presence of twelve Elders, at Kirtland, in fulfillment of the promise that the Lord made to the church while yet located in New York, in a revelation commanding them to move from the eastern countries to the Ohio; "And there," said the Lord, "I will give unto you my law, and there you shall be endowed with power from on high." (Doctrine and Covenants, section 38: 32.) As introductory to the revelation the Prophet said under date of February 9: "According to the promise heretofore made, the Lord gave the following revelation embracing the Law of the Church;" and indeed, it is appropriately so called, for it embraces well nigh every moral law of the Gospel, and is a most valuable chapter of divine instructions to the Church. 3. About this time there were gangs of robbers operating up and down the Mississippi River, from which the Saints suffered, as many of their horses and cattle were stolen, but more serious injury arose from the fact that the acts of these robbers were attributed to the Saints themselves, and did much to prejudice the minds of the public against them. Governor Ford in his "History of Illinois," from 1814 to 1847 in referring to these charges against the Saints, and speaking of events taking place about this time in Nauvoo, said: "It was a fact also, that some larcenies and robberies had been committed, and that Mormons had been convicted of the crimes, and that other larcenies had been committed by persons unknown, but suspected to be Mormons. Justice, however, requires me here to say, that upon such investigation as I then could make, the charge of promiscuous stealing appeared to be exaggerated." (History of Illinois, Ford, p. 329.) The practice of charging these robberies upon members of the Church continued through the next three or four years. Speaking of the time somewhat later than the period with which our annals above deal, the Governor said: "On my late visit to Hancock county, I was informed by some of their violent enemies, that the larcenies of the Mormons had become unusually numerous and insufferable. They indeed admitted that but little had been done in this way in their immediate vicinity. But they insisted that sixteen horses had been stolen by the Mormons in one night, near Lima in the county of Adams. At the close of the expedition, I called at this same town of Lima, and upon inquiry was told that no horses had been stolen in that neighborhood, but that sixteen horses had been stolen in one night in Hancock county. This last informant being told of the Hancock story, again changed the venue to another distant settlement in the northern edge of Adams." (History of Illinois, p. 331.) And thus sensational reports of "Mormon stealings" were made the shuttle-cock between the battle-doors of various neighborhoods. In addition to the very emphatic utterances of the Prophet Joseph, his brother Hyrum, and the Twelve, the _Times and Seasons_ editorially said: "THIEVES. "We are highly pleased to see the very energetic measures taken by our citizens to suppress thieving. It has been a source of grief unto us that there were any in our midst who would wilfully take property from any person which did not belong to them, knowing that if any person, who does, or ever did belong to this Church, should steal, the whole Church would have to bear the stigma, and the sound goes abroad that the Mormons are a set of thieves and robbers, a charge which we unequivocally deny, and pronounce a falsehood of the basest kind. That there are some amongst us base enough to commit such acts we do not pretend to deny, but whether they are all members of this Church or not, we do not know; but some who are have been caught in their iniquity, and one was among the missing after a warrant was out for him; circumstantial proof is so strong against him, that his guilt is established without a doubt. We have heard that some of those characters have said that such things are sanctioned by the authorities of the Church, this is the most base of all lies: and we would here warn all well disposed persons, to be aware of such characters, and if any such thing is ever intimated to them, to heed it not, unless it be to report such persons to the proper authorities so that they can be brought to condign punishment; for know assuredly that if you listen to them, they will prove an adder in your path, and eventually lead you down to destruction."--_Times and Seasons_, p. 615. 4. See Vol. III., p. 171. {476} CHAPTER XXVIII. Kirtland _vs_. Nauvoo--Political Attitude of the People of Nauvoo Declared--Publications Mormon and Anti-Mormon for 1841--Close of the Year. _Tuesday, December 14, 1841_.--I commenced opening, unpacking, and assorting a lot of dry goods in the second story of my new store, situate on the northwest corner of block 155. [1] The joiners and masons are yet at work in the lower part of the building. _Wednesday, 15_.--In reply to inquiries concerning Almon W. Babbitt, and the printing press at Kirtland, contained in a letter written at Kirtland, November 16, 1841, by Lester Brooks and Zebedee Coltrin, acting presidents, and Thomas Burdick, Bishop and council, to President Joseph Smith and Brigham Young, it was decided as follows: _Decision in the Case of Almon W. Babbitt and Kirtland_. It remains for Almon W. Babbitt to offer satisfaction, if he wishes so to do, according to the minutes of the conference. You are doubtless all well aware that all the stakes, except those in Hancock county, Illinois, and Lee county, Iowa, were discontinued some time since by the First Presidency, as published in the _Times and Seasons_; but as it appears that there are many in Kirtland who desire to remain there, and build up that place, and as you have made great exertions according to your letter, to establish a printing press, and take care of the poor, &c., since that period, you may as well continue operations according to your designs, and go on with your printing, and do what you can in righteousness to build up Kirtland, but do not suffer yourselves to harbor the idea that Kirtland will rise on the ruins of Nauvoo. It is the privilege of brethren emigrating from any quarter to come to this place, and it is not right to attempt to persuade those who desire it, to stop short. The foregoing is an extract from my letter in reply. {477} The Twelve Apostles were in council at Elder Kimball's. [Sidenote: Affairs at Ramus.] _Tuesday, 16_.--William Wightman of Ramus, delivered to President Joseph Smith, sole trustee-in-trust, the deed to the unsold and bonded lots of land in the town of Ramus, bearing date December 8, 1841; also the plat of the "first addition to Ramus," and the notes which have been received of individuals who have purchased lots, and the bonds of William Miller, September 21, 1840, and of Ute Perkins, November 26, 1840, and of William J. Perkins, November 7, 1840, and of John F. Charles, November 16, 1841, for lots of land adjoining Ramus, and which may hereafter be added to the town plats (a part of the land included in William Miller's bond is included in the first addition to Ramus, and the notes were transferred to the sole trustee-in-trust, for the benefit of the whole Church, by a vote of the Ramus conference, December 4 and 5, 1841), after applying sufficient of said property to liquidate the claims of those from whom the town was purchased, and also paying two notes given by William Wightman for money borrowed to pay for the above property, viz., to Lyman Prentice $11.45, and James Cummins $50.00, and some other small demands against said Wightman which have been contracted for the benefit of the Church in Ramus. _Saturday, 18_.--I attended the city council, and stated circumstances which I had heard concerning mobocracy, from a person late from Macombe, and requested an ordinance passed, so that persons ordering any person to leave their peaceful homes could be dealt with rigorously; also presented the following-- _Expressions of Gratitude to James Gordon Bennett and the New York Herald_. Resolved by the city council of the city of Nauvoo, that the high-minded and honorable editor of the _New York Weekly Herald_, James Gordon Bennett, Esq., is deserving of the lasting gratitude of this {478} community, for his very liberal and unprejudiced course towards us as a people, in giving us a fair hearing in his paper, thus enabling us to reach the ears of a portion of the community, who, otherwise would ever have remained ignorant of our principles and practices. Resolved, That we recommend our fellow citizens to subscribe for the _New York Weekly Herald_, and thus be found patronizing true merit, industry, and enterprise. _Sunday, 19_.--The Twelve were in council at Elder Brigham Young's--morning. Meeting at my house in the evening. The subjoined minutes are from Elder Wilford Woodruff's journal-- _Minutes of a Meeting of the Twelve in the House of the Prophet_. Elder Heber C. Kimball preached at the house of President Joseph Smith, on the parable in the 18th chapter of Jeremiah, of the clay in the hands of the potter, that when it marred in the hands of the potter it was cut off the wheel and then thrown back again into the mill, to go into the next batch, and was a vessel of dishonor; but all clay that formed well in the hands of the potter, and was pliable, was a vessel of honor; and thus it was with the human family, and ever will be: all that are pliable in the hands of God and are obedient to His commands, are vessels of honor, and God will receive them. President Joseph arose and said--"Brother Kimball has given you a true explanation of the parable," and then read the parable of the vine and its branches, and explained it, and said, "if we keep the commandments of God, we should bring forth fruit and be the friends of God, and know what our Lord did. "Some people say I am a fallen Prophet, because I do not bring forth more of the word of the Lord. Why do I not do it? Are we able to receive it? No! not one in this room. He then chastened the congregation for their wickedness and unbelief, 'for whom the Lord loveth he chasteneth, and scourgeth every son and daughter whom he receiveth,' and if we do not receive chastisements then we are bastards and not sons." On the subject of revelation, he said, a man would command his son to dig potatoes and saddle his horse, but before he had done either he would tell him to do something else. This is all considered right; but as soon as the Lord gives a commandment and revokes that decree and commands something else, then the Prophet is considered fallen. Because we will not receive chastisement at the hand of the Prophet and {479} Apostles, the Lord chastiseth us with sickness and death. Let not any man publish his own righteousness, for others can see that for him; sooner let him confess his sins, and then he will be forgiven, and he will bring forth more fruit. When a corrupt man is chastised he gets angry and will not endure it. The reason we do not have the secrets of the Lord revealed unto us, is because we do not keep them but reveal them; we do not keep our own secrets, but reveal our difficulties to the world, even to our enemies, then how would we keep the secrets of the Lord? I can keep a secret till Doomsday. What greater love hath any man than that he lay down his life for his friend; then why not fight for our friend until we die? Elder Brigham Young said--one thing lay with weight on his mind; that is, that we should be prepared to keep each commandment as it came from the Lord by the mouth of the Prophet, and as the Lord had commanded us to build a temple, we should do it speedily. _Monday, 20_.--I communicated to the _Times and Seasons_, as follows-- _The Prophet on the Attitude of the Saints in Politics_. To My Friends In Illinois--The Gubernatorial Convention of the state of Illinois has nominated Colonel Adam W. Snyder [2] for Governor, and Colonel John Moore for Lieutenant-Governor, of the state of Illinois, election to take place in August next. Colonel Moore, like Judge Douglas and Esquire Warren, was an intimate friend of General Bennett long before that gentleman became a member of our community; and General Bennett informs us that no men were {480} more efficient in assisting him to procure our great chartered privileges, than were Colonel Snyder, and Colonel Moore. They are sterling men, and friends of equal rights, opposed to the oppressor's grasp, and the tyrant's rod. With such men at the head of our State, government will have nothing to fear. In the next canvass, we shall be influenced by no party consideration, and no Carthagenian coalescence or collusion with our people will be suffered to effect, or operate against General Bennett, or any other of our tried friends, already semi-officially in the field; so the partizans in this county, who expect to divide the friends of humanity and equal rights, will find themselves mistaken--we care not a fig for Whig or Democrat; they are both alike to us, but we shall go for our friends, our tried friends, and the cause of human liberty, which is the cause of God. We are aware that "divide and conquer" is the watchword with many, but with us it cannot be done--we love liberty too well--we have suffered too much to be easily duped--we have no catspaws amongst us. We voted for General Harrison because we loved him--he was a gallant officer and a tried statesman; but this is no reason why we should always be governed by his friends. He is now dead, and all of his friends are not ours. We claim the privilege of freemen, and shall act accordingly. Douglas is a master spirit, and his friends are our friends--we are willing to cast our banners in the air, and fight by his side in the cause of humanity and equal rights--the cause of liberty and the law. Snyder and Moore are his friends--they are ours. These men are free from the prejudices and superstitions of the age, and such men we love, and such men will ever receive our support, be their political predilections what they may. Snyder and Moore are known to be our friends; their friendship is vouched for by those whom we have tried. We will never be justly charged with the sin of ingratitude--they have served us, and we will serve them. [3] Joseph Smith. Lieutenant-General of the Nauvoo Legion. {481} _Tuesday, 21_.--I received from Edward Hunter a letter on business, to which I wrote the following reply-- _The Prophet's Letter to Edward Hunter--Business Affairs at Nauvoo_. Nauvoo, Dec. 21, 1841. _Mr. Edward Hunter_, Beloved Brother:--Yours of the 27th of October came to hand at a late date, but I am now able to say to you that the power of attorney is executed and sent up to the clerk's office for the seal of the state, and {482} will be forwarded direct from them; it is now on the way most probably. Your letter did not arrive till after Mr. Potter returned with the goods, which I received in safety; and Brother Potter has started on a mission to the inhabitants of Jamaica, one of the West India isles. I will accept the goods as you propose, on your debt, so far as it goes, and answer the remainder on the payments which you mention, as they become due. I have purchased ninety acres of timber land in the vicinity of Nauvoo, a little up the river, and have made proposals to McFall, but as yet, am waiting for him to receive answers from his correspondent in the east. I shall be able to purchase all the wood land you will want, in a little time. As respects steam engines and mills, my opinion is, we cannot have too many of them. This place has suffered exceedingly from the want of such mills in our midst, and neither one nor two can do the business of this place another season. We have no good grain or board mill in this place; and most of our flour and lumber has to be brought twenty miles; which subjects us to great inconvenience. The city is rapidly advancing, many new buildings have been erected since you left us, and many more would have arisen, if brick and lumber could have been obtained. There is scarcely any limits which can be imagined to the mills and machinery and manufacturing of all kinds which might be put into profitable operation in this city, and even if others should raise a mill before you get here, it need be no discouragement either to you or Brother Buckwalter, for it will be difficult for the mills to keep pace with the growth of the place, and you will do well to bring the engine. If you can persuade any of the brethren who are manufacturers of woollens or cottons to come on and establish their business, do so. I have not ascertained definitely as yet how far the goods will go towards liquidating Dr. Fosters's note, or finishing your house; but this I can say, I will make the most of it, and benefit you every possible way. Your message is delivered to Mrs. Smith, and she will be glad to have returns on her letter of attorney, as speedily as circumstances will permit, according to the understanding thereof. I am happy to hear of your welfare, and the health of your family; and also to inform you that the health of Nauvoo has much improved since last summer, and considering the very mild state of the weather most of the time, it is excellent. Myself and family are in health, and our enemies are at peace with us, as much as can be expected in this generation. Should anything {483} new occur, which may be for our advantage, you will please write, and I will do the same. I remain, yours in the Gospel of Christ, Joseph Smith. P.S.--You will endeavor to have the money on your letter of attorney from Mrs. Smith, ready to furnish a fresh supply of goods early in the spring. J. S. _Wednesday, 22_. Nauvoo, December 22, 1841. _Revelation to John Snyder and Amos B. Fuller_. The word of the Lord came unto Joseph the Seer, verily thus saith the Lord, let my servant John Snyder take a mission to the eastern continent, unto all the conferences now sitting in that region; and let him carry a package of epistles, that shall be written by my servants the Twelve making known unto them their duties concerning the building of my houses which I have appointed unto you, saith the Lord, that they may bring their gold and their silver, and their precious stones, and the box-tree, and the fir-tree, and all fine wood to beautify the place of my sanctuary, saith the Lord; and let him return speedily with all means which shall be put into his hands, even so. Amen. Elder Amos B. Fuller, of Zarahemla, stated to me that he had settled all his debts, made all necessary provision for his family, and desired to know the will of God concerning him. _Revelation_. "Verily thus saith the Lord unto my servants the Twelve, let them appoint unto my servant A. B. Fuller a mission to preach my Gospel unto the children of men, as it shall be manifested unto them by my Holy Spirit. Amen." This day I commenced receiving the first supply of groceries at the new store. Thirteen wagons arrived from Warsaw, loaded with sugar, molasses, glass, salt, tea, coffee, &c., purchased in St. Louis. The original stock purchased in New Orleans having been detained at St. Louis by one Holbrook, innkeeper, under false pretenses. [Sidenote: Work on the Proclamation to Kings of the Earth.] This evening I commenced giving instructions to the scribe concerning writing the {484} proclamation to the kings of the earth, mentioned in the revelation given January 19, 1841. [Sidenote: Immigration Agency in England.] _Friday, 24_.--This evening I had a consultation with President Young and Bishop Whitney about establishing an agency in England for the cheap and expeditious conveyance of the Saints to Nauvoo, and for our convenience in merchandise; and I said, "in the name of the Lord we will prosper, if we will go forward in this thing." Elder Truman Gillett, Jun., returned from a short mission to Van Buren county, Iowa, where he baptized fourteen, bringing $20 as a donation to the building of the Temple, from Samuel Moore. [Sidenote: Xmas at Nauvoo, 1841.] _Saturday, 25_.--Being Christmas, Brigham Young, Heber C. Kimball, Orson Pratt, Wilford Woodruff, John Taylor, and their wives, and Willard Richards spent the evening at Hiram Kimball's; and after supper, Mr. Kimball gave each of the Twelve Apostles a fractional lot of land lying on the west side of his second addition to Nauvoo. Alpheus Gifford, a member of the Church since 1831, and a faithful Elder in the Church [it was he who baptized Heber C. Kimball] died at his home some five miles above Nauvoo. [4] _Conference Minutes--New York and Maine_. At a conference held in Batavia, Genessee county, New York, 11 branches, comprising 15 Elders, 7 Priests, 7 Teachers, 4 Deacons, and 207 members were represented. A conference met in the Universalist Church, in Hope, Waldo {485} county, Maine, when Fox Islands, with five Elders, 1 Priest, 2 Teachers, 1 Deacon, and 100 members, also the Main Land, with 6 Elders, 2 Priests, 3 Teachers, 1 Deacon, and 68 members were represented; Otis Shaw, president, and Calvin C. Pendleton, clerk. [Sidenote: Purpose of the Gift of Tongues.] _Sunday, 26_.--The public meeting of the Saints was at my house this evening, and after Patriarch Hyrum Smith and Elder Brigham Young had spoken on the principles of faith, and the gifts of the Spirit, I read the 13th chapter of First Corinthians, also a part of the 14th chapter, and remarked that the gift of tongues was necessary in the Church; but that if Satan could not speak in tongues, he could not tempt a Dutchman, or any other nation, but the English, for he can tempt the Englishman, for he has tempted me, and I am an Englishman; but the gift of tongues by the power of the Holy Ghost in the Church, is for the benefit of the servants of God to preach to unbelievers, as on the day of Pentecost. When devout men from every nation {486} shall assemble to hear the things of God, let the Elders preach to them in their own mother tongue, whether it is German, French, Spanish or "Irish," or any other, and let those interpret who understand the language spoken, in their own mother tongue, and this is what the Apostle meant in First Corinthians xiv: 27. [5] [Sidenote: Instructions to the Twelve.] _Monday, 27_.--I was in council with Brothers Brigham Young, Heber C. Kimball, Willard Richards and John Taylor, at my office, instructing them in the principles of the kingdom, and what the Twelve should do in relation to the mission of John Snyder, and the European conferences, so as to forward the gathering of means for building the Temple and Nauvoo House; that Brigham might go with John Snyder on his mission if he chose, but the object of the mission could be accomplished without. _Tuesday, 28_.--I baptized Sidney Rigdon in the font, for and in behalf of his parents; also baptized Reynolds Cahoon and others. [Sidenote: Warren and Warsaw Affairs.] _Thursday and Friday, December 30th and 31st_--Calvin A. Warren, Esq., Mark Aldrich and Daniel S. Witter, visited me at my office, and after much explanation and conversation concerning Warren and Warsaw, In which Esquire Warren manifested the kindest and most confidential feelings and Aldrich and Witter expressed their entire approbation of past proceedings of the Presidency, they all agreed that if I did not succeed in the next attempt to establish and build up Warren, that they would fully excuse me from all censure, and would feel satisfied that I had done all that could reasonably be required of any man in a like case, be the consequence what it might to themselves; and Esquire Warren frankly acknowledged that his temporal salvation depended on the success of the enterprise, and {487} made liberal proposals for the benefit of the brethren, to help forward the undertaking. The party retired manifesting the best of feeling, and expressing the most perfect satisfaction with their visit, with me and all concerned. [Sidenote: A Prophecy Respecting Warsaw.] Thursday evening at the office, while conversing with Calvin A. Warren, Esq., about the proceedings at Warsaw, I prophesied in the name of the Lord, that the first thing toward building up Warsaw was to break it down, to break down them that are there, that it never would be built up till it was broken down, and after that keep them entirely in the dark concerning our movements; and it is best to let Sharp [6] publish what he pleases and go to the devil, and the more lies he prints the sooner he will get through; not buy him out or hinder him; and after they have been in the dark long enough, let a certain set of men go there who will do as I tell them, a certain kind of men, some of those capitalists from the Eastern States, say from Pennsylvania; wise men who will take the lead of business, and go ahead of those that are there before they know what we are about, and the place will prosper, and not till then. The following list shows some of the books, pamphlets, letters, &c., published for and against the Latter-day Saints in 1841. _Mormon Literature, (pro et con) 1841_. "A Proclamation to the Saints Scattered Abroad:" January 15, by Joseph Smith, Sidney Rigdon, Hyrum Smith. Twenty-three numbers of the "Times and Seasons," published at Nauvoo. Twelve numbers of the "Millennial Star," published in England by Parley P. Pratt. First European edition of the Book of Mormon, published in England, 21st January, by Elders Brigham Young, and Willard Richards. {488} A third edition of the "Voice of Warning" was published in Manchester, England, by Parley P. Pratt. "A Letter to Queen Victoria of England, Touching the Signs of the Times, and the Political Destiny of the World:" in pamphlet form, by Parley P. Pratt, Manchester, England. Five hundred copies of "An Address to the Hebrews," in the Dutch language, by Orson Hyde. Published in Rotterdam, Holland, in July; being the first pamphlet pertaining to the Church of Jesus Christ of Latter-day Saints, written in a foreign language. A pamphlet containing 116 pages, 8vo., by Orson Hyde, containing "A Synopsis of the Faith of the Church of Jesus Christ of Latter-day Saints:" addressed to the German nation in their own language. A Small Collection of Hymns, by Christopher Merkley. "Evidences in Proof of the Book of Mormon:" a work of 256 pages, 32 mo. Published at Batavia, New York, by Charles Thompson. A lengthy "Address to the Citizens of Salem, Massachusetts, and Vicinity," by Erastus Snow, and Benjamin Winchester, October. "Gospel Reflector," a monthly periodical, by Benjamin Winchester, published in Philadelphia. "Proclamation and Warning to the Inhabitants of America," by Charles Thompson. The editor of the "Times and Seasons" noticed the following "From the 'Upper Mississippian,' a series of letters, entitled 'Nauvoo Mormon Religion,' &c., the writer no doubt intended to give a fair statement, and in the main did so; but respecting our faith (on some points), the Book of Mormon, &c., he is wide of the mark." An article published in the "North Staffordshire Mercury," showing the difference between the Baptists and Latter-day Saints. Hanley, February, 16, signed "A Baptist." Replied to by Parley P. Pratt, who showed the difference between the Baptists and Former-day-Saints. A severe article against the Latter-day Saints, which filled several columns of fine print, was published in "Edinburgh Intelligencer" of April 7th, taken from the "Athenaeum" on the subject of the "Book of Mormon and the Latter-day Saints." Replied to by Parley P. Pratt. May. Mr. J. B. Rollo, of Edinburgh, Scotland, published a pamphlet entitled "Mormonism Exposed." Replied to by Parley P. Pratt, July 10. The "Preston Chronicle" of April 24, published a long article against the Latter-day Saints, which was replied to by Parley P. Pratt, in the "Millennial Star," July 10. A bitter article was published in the "Cheltenham Free Press" of {489} August 23rd, headed "Latter-day Saints' Swindle," replied to by Parley P. Pratt in the "Star" of October. "A Few Plain Facts, Showing the Folly, Wickedness and Imposition of the Rev. Timothy R. Matthews." By George J. Adams, Bedford, England. The St. Louis, Missouri, "Atlas" published a favorable article entitled, "The Latter-day Saints." The "Juliet Courier" published a favorable account of the late trial of Joseph Smith. Monmouth, June. The "Philadelphia Saturday Courier" and the "Public Ledger" on July 10, published several articles anathematizing the Latter-day Saints. A slanderous pamphlet entitled "Mormonism Unmasked," by A. Gardner, of Rochdale, England. "The Mormons--Arrest of Joe Smith" was the heading of an article published in the "New York Herald of Commerce," and copied in many of the Eastern papers. "The Christian Messenger and Reformer" published an account of the Latter-day Saints, collected from the book of Edward D. Howe, of Painsville, Ohio. Thomas Sharp, editor of the "Warsaw Signal," devoted his entire time to slandering, to lying against and misrepresenting the Latter-day Saints. Footnotes: 1. On the corner of Granger and Water streets, in the southwest part of the city. 2. Governor Ford, in his "History of Illinois," gives the following biographical information about Adam W. Snyder, and as I can find nothing concerning him elsewhere, I quote Ford:-- "In December, 1841, a state Democratic convention assembled at Springfield, and nominated Adam W. Snyder as the Democratic candidate for governor, to be elected in August, 1842. Mr. Snyder was a native of Pennsylvania, and a distant relative of Gov. Snyder of that state. In his early youth, he learned the trade of a fuller and woolcarder. He came to Illinois when he was about eighteen years old; settled in the French village of Cahokia: followed his trade for several years: studied law; removed to the county seat, where he commenced his profession, in which he was successful in getting practice. In 1830 he was elected to the State Senate, and was afterwards elected to Congress, from his district; and was again elected to the State Senate in 1840. Mr. Snyder was a very showy, plausible and agreeable man in conversation, and was gifted with a popular eloquence, which was considerably effective. He was a member of the Senate when the Mormon charters were passed, and had taken an active part in furthering their passage." In fact Mr. Snyder was chairman of the Judiciary committee, to which the charters were referred, and he reported them to the Senate with a recommendation that they pass. 3. For some time there had been an agitation going on in respect of the Saints and their relationship to the politics of the State; and political capital was sought to be made by manifestations of friendliness or of hostility towards them. Although, in the main, the people of Nauvoo had sustained the Whig candidates, both locally and nationally, in the preceding election, including the Whig candidate for Congress, Mr. John J. Stuart, yet there were outbreaks against them both among the Whig politicians and in the Whig press of Illinois. "The Whig newspapers," writes Governor Ford, in his "History of Illinois," "teemed with accounts of the wonders and enormities of Nauvoo, and of the awful wickedness of a party which could consent to receive the support of such miscreants. Governor Duncan, [nominated in opposition to Snyder] who was really a brave, honest man, and who had nothing to do with getting the Mormon charters passed through the legislature, took the stump on this subject in good earnest, and expected to be elected governor almost on this question alone" (History of Illinois, Ford, p. 269.) The position of the Saints in their relation to the political parties in the state of Illinois is tersely set forth by the late President John Taylor in his review of affairs at Nauvoo, leading up to the martyrdom of the Prophet; which document was prepared at the request of the Historians of the Church, and filed in the archives of the Church as the testimony of an eye witness and participant in those events. The document, under the title of "The Martyrdom of Joseph Smith," was published by permission of the author in Tyler's "History of the Mormon Battalion." Of the political situation at Nauvoo--which was forming at the period to which the political announcement of the text above belongs--President Taylor says: "There were always two parties, the Whigs and Democrats, and we could not vote for one without offending the other; and it not unfrequently happened that candidates for office would place the issue of their election upon opposition to the 'Mormons,' in order to gain political influence from religious prejudice, in which case the 'Mormons' were compelled, in self-defense, to vote against them, which resulted almost invariably against our opponents. This made them angry; and although it was of their own making, and the 'Mormons' could not be expected to do otherwise, yet they raged on account of their discomfiture, and sought to wreak their fury on the 'Mormons.' As an instance of the above, when Joseph Duncan was candidate for the office of governor of Illinois, [in the campaign to which the document in the body of the text above relates] he pledged himself to his party that, if he could be elected, he would exterminate or drive the 'Mormons' from the state. The consequence was that Governor Ford was elected." (History of the Mormon Battalion, Introduction, pp. 12 and 13.) It cannot in truth be claimed that any favor shown by the Democratic party, as such, to the Mormon people was the cause of the announcement of the above independent attitude in politics. For while Judge Douglas, a leading Democrat, had recently rendered a decision favorable to the Prophet, liberating him from the clutches of Missouri, it should be remembered that the Judge had but pronounced upon the course of the officers of the states of Missouri and Illinois and found that course at variance with the law, and there was no alternative but to set the Prophet free. But it was the law that vindicated Joseph Smith, not the favor of Judge Douglas. And then, if a Democratic Judge had decided a case in favor of the Prophet, it should be remembered that it was the act, and I might say the unwarranted, the illegal act, of a Democrat, Governor Carlin, which had put the life and liberty of the Prophet in jeopardy by issuing an illegal requisition for his arrest and deliverance to Missouri, This to show that it was not any favor that had been shown by the Democratic party, as such, that prompted the assumption of an independent attitude in politics by the Prophet; but that for weal or woe, the attitude was taken as a measure of self-defense, and for the protection of the people in whose interest it was announced. 4. Alpheus Gifford was born in Adams township, Berkshire county, Massachusetts, August 25, 1793. At the age of eighteen, having scarcely sufficient learning to enable him to read the Bible, he commenced preaching the Gospel, not for hire, but for the salvation of souls. In 1817, he married Anna Nash, who bore him seven sons and three daughters. In the spring of 1831, hearing of the doctrines taught by Joseph Smith, he made diligent inquiry, and found they were scriptural, and was baptized and ordained a priest; he brought home five Books of Mormon which he distributed among his friends; he was then living in Tioga county, Pennsylvania. Soon after he went to Kirtland, Ohio, to see the Prophet Joseph Smith and the brethren, when he was ordained an Elder; he was accompanied by his brother Levi Elial Strong, Eleazar Miller, Enos Curtis and Abraham Brown, who were baptized. On returning to Pennsylvania he preached and baptized many, among whom was Heber C. Kimball. The gifts of the Gospel were enjoyed by many; signs following those that believed, devils were cast out; the sick were healed; many prophesied; some spake with new tongues; while others interpreted the same. Mr. Calvin Gilmour, with whom Brother Gifford had previously been associated in preaching, heard him speak in tongues and interpret. Gilmour declared he understood the languages and that they were interpreted correctly, but that he would rather be damned than believe in Mormonism. In June, 1832, Brother Gifford started for Missouri; traveled to Cincinnati and wintered there with a few Saints, who had been baptized by Lyman Wight. He arrived in Jackson county, Mo., in March, 1833, where he preached much. He was driven with the saints in the fall of that year. He removed to Clay county, and subsequently went to Kirtland, Ohio, and attended the dedication of the Temple and received the ordinances there administered. He returned to Missouri, and removed with the Saints to Far West, Caldwell county. In the winter of 1839 he was driven from Missouri. He located in the Morley settlement near Lima, Illinois, and subsequently removed five miles above Nauvoo, where he died December 25, 1841. (The above is taken from a sketch of his father's life by Samuel K. Gifford, furnished the Church Historian in November, 1861, and filed in the History of the Church under date of December, 1841.) 5. "If any man speak in an unknown tongue, let it be by two, at the most by three, and that by course, and let one interpret. But if there be no interpreter, let him keep silence in the Church; and let him speak to himself and to God." 6. This reference is to Thomas Sharp, editor of the Warsaw _Signal_, a bitter anti-Mormon, and described by the late President John Taylor, as "a violent and unprincipled man, who shrank not from any enormity." {490} CHAPTER XXIX. The Opening of the Year 1842--Whereabouts of the Twelve Apostles--Correspondence of Elder Hyde from Trieste--Report of High Council on Affairs in Nauvoo--Events and Conditions in British Mission. [Sidenote: Sundry Labors of the Prophet.] _Saturday, January 1, 1842_.--I again have the pleasure to report the location of the Twelve Apostles. Brigham Young, Heber C. Kimball, Orson Pratt, John Taylor, Wilford Woodruff and Willard Richards are in Nauvoo. George A. Smith, in Zarahemla, Ohio. Orson Hyde in quarantine at Trieste, Italy. Parley P. Pratt in Liverpool. Lyman Wight in Ohio. William Smith in New Jersey. John E. Page somewhere in the Eastern States. I commenced placing goods on the shelves of my new store, assisted by Bishop Newel K. Whitney and others; and in the evening attended city council. Five hundred and twelve Saints were reported at the Glasgow Conference of this date. Several of the Twelve spent the day at Sylvester B. Stoddard's and in the city council, which lasted from 6 p. m. until midnight, on the trial of Gustavus Hills. _Sunday, 2_.--Meeting at my house, day and evening; Brother Hyrum and Elder Woodruff preached. _Tuesday, 4_.--I wrote Dr. John M. Bernhisel, of New York, on business. Joseph Duncan, candidate for Governor of Illinois, made an inflammatory speech against the Saints at Edwardsville, a mass of falsehoods. {491} _Wednesday, 5_.--William Wightman signed over and delivered the town plat of Ramus to me, as sole Trustee in Trust for the Church of Jesus Christ of Latter-day Saints. My new store was opened for business this day for the first time, it was filled with customers, and I was almost continually behind the counter, as clerk, waiting on my friends. I dictated a letter to Edward Hunter, West Nantmeal, Pennsylvania, as follows: _The Prophet's Letter to Edward Hunter--Reports Opening of the New Store_. Nauvoo, January 5, 1842. _Mr. Edward Hunter_. Beloved Brother:--I am happy that it is my privilege to say to you that the large new building which I had commenced when you were here is now completed, and the doors are opened this day for the sale of goods for the first time. The foundation of the building is somewhat spacious (as you will doubtless recollect) for a country store. The principal part of the building below, which is ten feet high, is devoted exclusively to shelves and drawers, except one door opening back into the space, on the left of which are the cellar and chamber stairs, and on the right the counting room; from the space at the top of the chamber stairs opens a door into the large front room of the same size with the one below, the walls lined with counters, covered with reserved goods. In front of the stairs opens the door to my private office, or where I keep the sacred writings, with a window to the south, overlooking the river below, and the opposite shore for a great distance, which, together with the passage of boats in the season thereof, constitutes a peculiarly interesting situation, in prospect, and no less interesting from its retirement from the bustle and confusion of the neighborhood and city, and altogether is a place the Lord is pleased to bless. The painting of the store has been executed by Edward Martin, one of our English brethren; and the counters, drawers, and pillars present a very respectable representation of oak, mahogany and marble for a backwoods establishment. The Lord has blessed our exertions in a wonderful manner, and although some individuals have succeeded in detaining goods to a considerable amount for the time being, yet we have been enabled to secure goods in the building sufficient to fill all the shelves as soon as they were completed, and have some in reserve, both in loft and cellar. {492} Our assortment is tolerably good--very good, considering the different purchases made by different individuals at different times, and under circumstances which controlled their choice to some extent; but I rejoice that we have been enabled to do as well as we have, for the hearts of many of the poor brethren and sisters will be made glad with those comforts which are now within their reach. The store has been filled to overflowing, and I have stood behind the counter all day, dealing out goods as steady as any clerk you ever saw, to oblige those who were compelled to go without their usual Christmas and New Year's dinners, for the want of a little sugar, molasses, raisins, &c., &c; and to please myself also, for I love to wait upon the Saints, and be a servant to all, hoping that I may be exalted in the due time of the Lord. With sentiments of high consideration, I remain your brother in Christ. Joseph Smith. [Sidenote: Rejoicing of the Prophet.] _Thursday, 6_.--The new year has been ushered in and continued thus far under the most favorable auspices, and the Saints seem to be influenced by a kind and indulgent Providence in their dispositions and [blessed with] means to rear the Temple of the Most High God, anxiously looking forth to the completion thereof as an event of the greatest importance to the Church and the world, making the Saints in Zion to rejoice, and the hypocrite and sinner to tremble. Truly this is a day long to be remembered by the Saints of the last days,--a day in which the God of heaven has begun to restore the ancient order of His kingdom unto His servants and His people,--a day in which all things are concurring to bring about the completion of the fullness of the Gospel, a fullness of the dispensation of dispensations, even the fullness of times; a day in which God has begun to make manifest and set in order in His Church those things which have been, and those things which the ancient prophets and wise men desired to see but died without beholding them; a day in which those things begin to be made manifest, which have been hid from before the foundation of the world, and which {493} Jehovah has promised should be made known in His own due time unto His servants, to prepare the earth for the return of His glory, even a celestial glory, and a kingdom of Priests and kings to God and the Lamb, forever, on Mount Zion, and with him the hundred and forty and four thousand whom John the Revelator saw, all of which is to come to pass in the restitution of all things. Conference held at Zarahemla, at which that stake was discontinued; a branch was organized in place thereof, and John Smith appointed president. _Wednesday, 12_.--The ship _Tremont_ sailed from Liverpool for New Orleans with the Saints, about this time. The following notice was published in the _Times and Seasons_: _Tithings and Consecrations for the Temple of the Lord_. From this time the Recorder's Office will be opened on the Saturday of each week for the reception of the tithings and consecrations of the brethren, and closed on every other day of the week. This regulation is necessary, to give the Trustee and Recorder time to arrange the Book of Mormon, translation of the Bible, Hymn Book, and Doctrine and Covenants for the press, all of which the brethren are anxious to see in their most perfect form, consequently the Saints should be particular to bring their offerings on the day specified, until further notice, but not relax their exertions to carry on the work. The Elders will please give the above notice in all public meetings until the plan is understood. Willard Richards, Recorder for the Temple. Nauvoo, January 12, 1842. I rode south about seven miles to my wood land, accompanied by Brother John Sanders and Peter Maughan, [1] {494} and found a vein of coal about eighteen inches thick, apparently of good quality for the western country. Elder Benjamin Winchester was suspended by the quorum of the Twelve until he made satisfaction for disobedience to the First Presidency. _Thursday, 13_.--My clerk, Willard Richards, commenced boarding with me. The British forces having evacuated Cabul, [2] they were attacked in the Pass, a few miles from the city, and after three days' fighting; they were nearly all slaughtered. [Sidenote: Book of Mormon Corrections.] _Saturday, 15_.--I commenced reading the Book of Mormon at page 54, American stereotype edition (the previous pages having been corrected), for the purpose of correcting the stereotype plates of some errors which escaped notice in the first edition. Attended city council, and was appointed on committee of ways and means and municipal laws. _Sunday, 16_.--I preached at my house, morning and evening, illustrating the nature of sin, and showing that it is not right to sin that grace may abound. _Monday, 17_.--Transacted a variety of business in the city. Myself and Brother Willard Richards dined with Sister Agnes M. Smith. [3] [Sidenote: Meeting with the Twelve.] In the evening I attended a council of the Twelve at my office; present, Elders Young, Kimball, Orson Pratt, Taylor, Woodruff, George A. Smith and Richards--appointed Elder Amos B. Fuller a mission to Chicago, according to the revelation of the 22nd of December, and Elder Henry Jacobs to accompany him. The council were unanimously opposed to {495} Robinson's son's publishing the Book of Mormon and other books. _Tuesday, 18_.--This day revoked my power of attorney given to Dr. Isaac Galland to transact business for the Church. After transacting a variety of business, sleeping an hour from bodily infirmities, I read for correction in the Book of Mormon, and debated in the evening with the mayor [John C. Bennett] concerning the Lamanites and Negroes. For an extract of a letter from Elder Orson Hyde, "Trieste, January 1 and 18, 1842," see _Millennial Star_, vol. II, pages 166-169. [4] Highly Interesting from Jerusalem. We have lately received two lengthy and highly interesting communications from Elder Orson Hyde, dated at Trieste, January 1st, and 18th, containing a sketch of his voyages and travels in the East, his visit to Jerusalem, a description of ancient Zion, the pool of Siloam, and many other places famous in holy writ, with several illustrations of the manners and customs of the East, as applicable to Scripture texts, and several conversations held between himself and some of the Jews, missionaries, etc., in Jerusalem, together with a masterly description of a terrible tempest and thunder storm at sea, with a variety of miscellaneous reflections and remarks, all written in an easy, elegant, and masterly style, partaking of the eloquent and sublime, and breathing a tone of that deep feeling, tenderness, and affection so characteristic of his mission and the spirit of his holy and sacred office. Elder Hyde has by the grace of God been the first proclaimer of the fullness of the Gospel both on the continent of Europe and in far off Asia, among the nations of the East. In Germany, Turkey (Constantinople), Egypt, and Jerusalem. He has reared as it were the ensign of the latter-day glory, and sounded the trump of truth, calling upon the people of those regions to awake from their thousand years' slumber, and to make ready for their returning Lord. {496} In his travels he has suffered much, and has been exposed to toils and dangers, to hunger, pestilence and war. He has been in perils by land and sea, in perils among robbers, in perils among heathens, Turks, Arabs, and Egyptians; but out of all these things the Lord hath delivered him, and hath restored him in safety to the shores of Europe, where he is tarrying for a little season, for the purpose of publishing the Truth in the German language, having already published it in French and English in the various countries of the East, and we humbly trust that his labors will be a lasting blessing to Jew and Gentile. We publish the following extract of his communication, and we shall soon issue the whole from the press in pamphlet form. It will, no doubt, meet with a ready sale; and we purpose devoting the profits to his benefit, to assist him in his mission. _Excerpts from Elder Hyde's Letters_. "Summoning up, therefore, what little address I had, I procured a _valet d'place_, or lackey, and proceeded to the house of Mr. Simons, a very respectable Jew, who with some of his family had lately been converted and joined the English Church. I entered their dwelling. They had just sat down to enjoy a dish of coffee, but immediately arose from the table to meet me. I spoke to them in German and asked them if they spoke English. They immediately replied 'Yes,' which was a very agreeable sound to my ear. They asked me in German if I spoke English; I replied, 'Ya, mein Herr.' I then introduced myself to them, and with a little apology it passed off as well as though I had been introduced by the pasha. With that glow of warmth and familiarity which is a peculiar trait in the German character, they would have me sit down and take a dish with them; and as I began to relate some things relative to my mission, the smiles of joy which sat upon their countenances bespoke hearts not altogether indifferent. There were two ministers of the Church of England there. One was confined to his bed by sickness, and the other, a German, and a Jew by birth, soon came in. After an introduction, I took the liberty to lay open to him some of our principles, and gave him a copy of the communication to the Jews in Constantinople to read. After he had it, he said that my motives were undoubtedly very good, but questioned the propriety of my undertaking from the fact that I claimed God had sent me. If, indeed, I had gone to Jerusalem under the direction of some missionary board or society, and left God out of the question altogether, I should have been received as a celestial messenger. How truly did our Savior speak, when He said, 'I am come in my Father's name, and ye receive me not; but if another were to come in his own name, him ye would receive.' I replied, however, that so far as I could know my own heart, {497} my motives were most certainly good; yet, said I, no better than the cause which has brought me here. But he, like all others who worship a God 'without body or parts,' said that miracles, visions, and prophecy had ceased. "The course which the popular clergy pursue at this time in relation to the Divine economy looks to me as though they would say, 'O Lord, we will worship Thee with all our hearts, serve Thee with all our souls, and be very pious and holy; we will even gather Israel, convert the heathen, and bring in the millennium, if Thou wilt only let us alone that we may do it in our own way, and according to our own will; but if Thou speakest from heaven to interfere with our plan, or cause any to see visions or dreams, or prophesy, whereby we are disturbed or interrupted in our worship, we will exert all our strength and skill to deny what Thou sayest, and charge it home upon the devil or some wild, fanatic spirit, as being its author.' "That which was looked upon by the ancient saints as among the greatest favors and blessings, viz., revelation from God and communion with Him by dreams and by visions, is now looked upon by the religious world as the height of presumption and folly. The ancient saints considered their condition most deplorable when Jehovah would not speak to them; but the most orthodox religionists of this age deem it quite heterodox to even admit the probability that He ever will speak again. O my soul! language fails to paint the absurdity and abomination of such heaven-opposing and truth-excluding dogmas; and were it possible for those bright seraphs that surround the throne above, and bask in the sunbeams of immortality, to weep over the inconsistency and irrationality of mortals, the earth must be bedewed with celestial tears. My humble advice to all such is, that they repent and cast far from them these wicked traditions, and be baptized into the new and everlasting covenant, lest the Lord speak to them in His wrath, and vex them in His sore displeasure. "After some considerable conversation upon the priesthood and the renewal of the covenant, I called upon him [i. e. the aforesaid German-Jew church of England minister] to be baptized for the remission of his sins, that he might receive the gift of the Holy Ghost. 'What' said he, 'I be baptized?' 'Yes,' said I, 'you be baptized.' 'Why,' saith he, 'I have been baptized already.' I replied something after the following: You have probably been sprinkled, but that has no more to do with baptism than any other ordinance of man's device; and even if you had been immersed, you would not have bettered your condition, for your priesthood is without power. If, indeed, the Catholic church has power to give you an ordination, and by that ordination confer the priesthood upon you, they certainly had power to nullify that act, and take the {498} priesthood from you; and this power they exercised when you dissented from their communion, by excluding you from their church. But, if the Catholic church possessed not the priesthood, of course your claims to it are as groundless as the airy phantoms of heathen mythology. So, view the question on which side you may, there is no possible chance of admitting the validity of your claims to it. Be it known, therefore, that ordinances performed under the administration of such a priesthood, though they may even be correct in form, will be found destitute of the seal of that authority by which heaven will recognize His [own] in the day when every man's work shall be tried. Though a priesthood may be clothed with the wealth and honors of a great and powerful nation and command the respect and veneration of multitudes whose eyes are blinded by the thick veil of popular opinion, and whose powers of reflection and deep thought are confused and lost in the general cry of 'Great is Diana of the Ephesians,' yet all this does not impart to it the Divine sanction, or animate it with the spirit of life and power from the bosom of the living God; and there is a period in future time when, in the smoking ruins of Babel's pride and glory, it must fall and retire to the shades of forgetfulness, to the grief and mortification of its unfortunate votaries.' "In consequence of his great volubility, I was under the disagreeable necessity of tuning my voice to a pretty high key, and of spacing short between words, determining that neither his greatness or learning should shield him from the shafts of a faithful testimony. But there is more hope of those Jews receiving the fullness of the gospel, whose minds have never been poisoned by the bane of modern sectarianism, which closes the mouth of Deity and shuts up in heaven all the angels, visions, and prophesyings. Mrs. Whiting told me that there had been four Jewish people in Jerusalem converted and baptized by the English minister, and four only; and that a part of the ground for an English church had been purchased there. It was by political power and influence that the Jewish nation was broken down, and her subjects dispersed abroad; and I will here hazard the opinion, that by political power and influence they will be gathered and built up; and further, that England is destined in the wisdom and economy of heaven to stretch forth the arm of political power, and advance in the front ranks of this glorious enterprise. The Lord once raised up a Cyrus to restore the Jews, but that was not evidence that He owned the religion of the Persians. This opinion I submit, however, to your superior wisdom to correct if you shall find it wrong. "There is an increasing anxiety in Europe for the restoration of that people [the Jews]; and this anxiety is not confined to the pale of any religious community, but it has found its way to the courts of kings. Special {499} ambassadors have been sent, and consuls and consular agents have been appointed. The rigorous policy which has hitherto characterized the course of other nations towards them now begins to be softened by the oil of friendship, and modified by the balm of humanity. The sufferings and privations under which they have groaned for so many centuries have at length touched the main-springs of Gentile power and sympathy; and may the God of their fathers, Abraham, Isaac, and Jacob, fan the flame by celestial breezes, until Israel's banner, sanctified by a Savior's blood, shall float on the walls of old Jerusalem, and the mountains and valleys of Judea reverberate with their songs of praise and thanksgiving to the Lamb that was slain. "The imperial consul of Austria, at Galatz, near the mouth of the Danube, to whom I had a letter of introduction from his cousin in Vienna, told me that in consequence of so many of their Jewish subjects being inclined, of late, to remove to Syria and Palestine, his government had established a general consul at Beyroot for their protection. There are many Jews who care nothing about Jerusalem, and have no regard for God. Their money is the god they worship, yet there are many of the most pious and devout among them who look towards Jerusalem as the tender and affectionate mother looks upon the home where she left her lovely little babe." _Wednesday, 19_.--I wrote Dr. Galland as follows: _The Prophet's Letter to Isaac Galland--On Settlement of Accounts_. Dear Sir:--By your reply of the 18th instant to my note of the 17th, I am led to conclude that you received my communication in a manner altogether unintended by me, and that there may be no misunderstanding between us, and that you may be satisfied that I did not intend, and that I do not now intend anything, only upon the principles of the strictest integrity and uprightness before God, and to do as I would be done unto, I will state I have become embarrassed in my operations to a certain extent, and partly from a presentation of notes, which you, as my agent, had given for lands purchased in the eastern states, they having been sent to me. I have been obliged to cash them, and having no returns from you to meet those demands, or even the trifling expenses of your outfit, it has placed me in rather an unpleasant situation, and having a considerable amount of your scrip on hand, enough, as I suppose, to counterbalance the debts due you, and leave a balance in my favor, to some extent, even if it were small; and as I was pressed for funds, from the causes above mentioned, as well as others, I had hoped it would be convenient for you to lend me some assistance at the present time, and this was the reason why I sent a messenger to you as I did. {500} And now, sir, that we may have no misunderstanding in this matter, I think we had better have a settlement, and if I am owing you, I will pay you as soon as I can, and if you owe me, I shall only expect the same in return, for it is an old and trite maxim, that short reckonings make long friends. With this view of the matter, I would request you to call as soon as you possibly can make it convenient, and compare accounts, so that all things may be understood most perfectly between us in future time, and that all occasion for unpleasant feelings, if any such there be, may be entirely obliterated. I remain, sir, most respectfully yours, &c., Joseph Smith. Read in the Book of Mormon, and in the evening visited Bishop Miller's wife, who was very sick, and the Bishop absent, collecting the funds for building the Temple and Nauvoo House. [Sidenote: Isaac Galland Affair.] _Thursday, 20_.--I attended a special conference of the Church at 10 o'clock a. m., concerning Dr. Galland. The conference voted to sanction the revocation of Dr. Galland's agency, dated the 18th of January, as published in the _Times and Seasons_, and also instructed the trustee-in-trust to proceed with Dr. Galland's affairs in relation to the Church, as he shall judge most expedient. Six o'clock evening, attended a special council in the upper room of the new store. George Washington Gee died today. [5] {501} _Friday, 21_.--I read the Book of Mormon, transacted a variety of business in the store and city, and spent the evening in the office with Elders Taylor and Richards, interpreting dreams, &c. The presidents of the different quorums met with the High Council at Brother Hyrum's office, to receive instructions, according to appointment of the council on the 18th. [Sidenote: Seventies' Quorum Affairs.] President Joseph Young stated the reasons why the quorum of Seventies had granted licenses; that he applied to President Joseph Smith for permission, on the solicitations of the quorums; that their reasons for so doing were because licenses could not be obtained from the Church clerk. President Joseph Butterfield testified to the same, and the council was satisfied with the testimony. The council was then addressed by President Hyrum Smith on the Word of Wisdom. _Saturday, 22_.--I was very busy in appraising tithing property, and in the evening revised the rules of the city council, attended council, and spoke on their adoption, and was elected mayor, _pro tem_. of the city of Nauvoo. _Sunday, 23_.--Spent the day mostly at the office, and on the presentation of charges by Elder William Draper, Jun., silenced Elder Daniel Wood, of Pleasant Vale, for preaching that the Church ought to unsheath the sword, and Elder A. Litz for preaching that the authorities of the Church were done away, &c., and cited him to appear before the High Council of Nauvoo for trial. _Monday, 24_.--Reckoned with William and Wilson Law in the counting room, and examined the lots on which they are about to build a steam, grain, and sawmill. _Tuesday, 25_.--Signed deeds for lots, to Law; transacted a variety of business in the city and office. In the evening debated with John C. Bennett and others to show that the Indians have greater cause to complain of the treatment of the whites, than the negroes, or sons of Cain. {502} Nauvoo Legion Headquarters, Nauvoo Legion, City Of Nauvoo, Illinois, January 23rd, 1842. General Orders. All the public arms will be required to be in the best possible condition, at the general inspection and parade, on the 7th of May proximo, and no deficiency whatever will be countenanced, overlooked, or suffered to pass without fine, on that occasion. All persons, therefore, holding said arms, will take notice, and govern themselves accordingly; and in order that the general inspection may pass off in a truly military style, alike honorable to the Legion, and creditable to the citizen soldiers, the brigadiers are required to attend the battalion parades within their respective commands, and inspect said arms in _propria personae_, prior to the general parade. Persons disregarding these general orders, whether officers or privates, will find themselves in the _vocative_. The invincibles (Captain Hunter's company of light infantry), will be detailed for fatigue duty, on escorts and special service, and will take post by assignment, and receive their orders direct from the major general, through his herald and armor bearer. His Excellency the Governor of Illinois, the circuit judge of the judicial circuit, and the members of the bar, the officers of Hancock county, Colonel Williams and Colonel Deming, with their respective field and staff officers of the Illinois militia, and General Swazey and Colonel Fuller, with their respective field and staff officers, and Captain Davis and Avery's companies of cavalry of Iowa militia, are respectfully invited to attend and participate in the general parade on the 7th May. Joseph Smith, Lieutenant General. _Wednesday, 26_.--Rode out to borrow money, to refund for money borrowed of John Benbow, as outfit for Dr. Galland in his agency. Transacted a variety of business, explained scripture to Elder Orson Spencer in my office, read in the Book of Mormon in the evening. Wrote a long letter to Edward Hunter, West Nantmeal, on temporal business. The Church is in a prosperous condition, and the Saints are exerting themselves to build the Temple. The health of the city is good. Upwards of twenty-three vessels wrecked on different parts of the British coast. _Thursday, 27_.--Attended to baptism in general; in the afternoon, in council with the recorder, and gave some {503} particular instructions concerning the order of the kingdom, and the management of business; placed the carpet given by Carlos Granger on the floor of my office; and spent the evening in general council in the upper room. In the course of the day, Brigham Young, and James Ivins returned, and gave a favorable report from Dr. Galland, with his letter of attorney, letters and papers which he had received of me and the Church. _Friday, 28_.--While I was at my office, Emma and Sister Whitney came in and spent an hour. I received the following revelation to the Twelve concerning the _Times and Seasons_, given January 28, 1842-- _Revelation_. Verily thus saith the Lord unto you, my servant Joseph, go and say unto the Twelve, that it is my will to have them take in hand the editorial department of the _Times and Seasons_, according to that manifestation which shall be given unto them by the power of my Holy Spirit in the midst of their counsel, saith the Lord. Amen. I also decided that Elder John Snyder should go out on a mission, and if necessary some one go with him and raise up a church, and get means to go to England, and carry the epistle required in the revelation of December 22nd; and instructed the Twelve, Brigham Young, Heber C. Kimball, Wilford Woodruff and Willard Richards being present, to call Elder Snyder into their council and instruct him in these things, and if he will not do these things he shall be cut off from the Church, and be damned. Elias Higbee, of the temple committee, came into my office, and I said unto him; The Lord is not well pleased with you; and you must straighten up your loins and do better, and your family also; for you have not been as diligent as you ought to have been, and as spring is approaching, you must arise and shake yourself, and be active, and make your children industrious, and help build the Temple. {504} Elder Snyder had appeared very backward about fulfilling the revelation concerning him, and felt that he could not do it unless the Twelve would furnish him means, when he was more able to furnish his own means, as all the Elders were obliged to do when they went on missions, or go without. The High Council heard and accepted the report of their committee of the 18th instant, as follows-- _Report of High Council Committee_. The High Council of the Church of Jesus Christ to the Saints of Nauvoo, greeting-- Dear Brethren:--As watchmen upon the walls of Zion, we feel it to be our duty to stir up your minds, by way of remembrance, of things which we conceive to be of the utmost importance to the Saints. While we rejoice at the health and prosperity of the Saints, and the good feeling which seems to prevail among them generally, and their willingness to aid in the building of the "House of the Lord," we are grieved at the conduct of some, who seem to have forgotten the purpose for which they have gathered. Instead of promoting union, they have appeared to be engaged in sowing strifes and animosities among their brethren, spreading evil reports, brother going to law with brother for trivial causes, which we consider a great evil, and altogether unjustifiable, except in extreme cases, and then not before the world. We feel to advise taking the word of God for our guide, and exhort you not to forget that you have come up as saviors upon Mount Zion, consequently to seek each other's good--to become one, inasmuch as the Lord has said, "Except ye become one, ye are not mine." Let us always remember the admonition of the Apostle--"Dare any of you, having a matter against another, go to law before the unjust, and not before the Saints? Do ye not know the Saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? Know ye not that we shall judge angels? how much more things that pertain to this life? If, then, ye have judgments of things pertaining to this life, set them to judge who are least esteemed in the Church. I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren. But brother goeth to law with brother, and that before the unbelievers. Now therefore there is utterly a fault among you, because ye go to law one with another. Why do ye not rather take wrong? {505} why do ye not rather suffer yourselves to be defrauded? Nay, ye do wrong, and defraud, and that your brethren. Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God" (I Cor. 6: 1-10). Who, observing these things, would go to law distressing his brother, thereby giving rise to hardness, evil speaking, strifes and animosities among those who have covenanted to keep the commandments of God--who have taken upon them the name of Saints, and if Saints are to judge angels, and also to judge the world--why then are they not competent to judge in temporal matters, especially in trivial cases, taking the law of the Lord for their guide, brotherly kindness, charity, &c., as well as the law of the land? Brethren, these are evils which ought not to exist among us. We hope the time will speedily arrive when these things will be done away, and everyone stand in the office of his calling, as a faithful servant of God, building each other up, bearing each other's infirmities, and so fulfill the law of Christ. _William Marks, President; Samuel Bent, Lewis D. Wilson, David Fullmer, Thomas Grover, Newel Knight, Leonard Soby, James Allred, Elias Higbee, George W. Harris, Aaron Johnson, William Huntington, Sen., Daniel Carrier, Austin Cowles, Charles C. Rich, Counselors_. _Attest: Hosea Stout, Clerk_. Sir Robert Sale [commander of the British forces in Afghanistan] received a letter from Sha-Shoojah, requiring him to evacuate Jellalabad, with which he refused to comply. _Saturday, 29_.--I was much engaged with the tithings; in the afternoon in my office, counseling various individuals: and in the evening in council with Brothers Young, Kimball, Richards and others, showing forth the Kingdom and the order thereof concerning many things, and the will of God concerning His servants. _Letter of G. Walker to Elder Brigham Young et al.--Affairs in England since Departure of the Apostles_. Manchester, England, Jan. 29, 1842. _To President Young, Elders Kimball and Richards_. Beloved Brethren:--Soon after your departure, a clergyman of the {506} church of England called upon my employer, to request that he might have an interview with me, as he had a wish to propound certain questions to me; upon his request being complied with, we retired to a private room, when he produced a long list of questions, written down, opposite to which he wrote my answers. The rise of the Church, Priesthood, doctrines offices, sacraments, &c., were the principal queries he advanced. When he demurred to any of our principles I was proceeding to explain, he cut my discourse short by saying he would not hold any controversy, his object being only to obtain information. After the disposal of his queries, he wished to be informed where he could obtain the whole of the publications of the Latter-day Saints, as he wished to be in possession of them; I informed him at 47 Oxford street, Manchester, and he promised to send for them. Soon after the visit of this reverend gentleman, I had reason to suspect that undermining operations were in progress against me, I therefore tendered my resignation to the directors, but they would not accept it; and very soon after a public accountant was employed by them to investigate their accounts for several years back, and I was happy to be able to answer satisfactorily every question that was asked of me respecting them. After this another minister sent a lengthy article extracted from an American paper, purporting to be the production of a Mr. Anthon, with a request that I would "read, mark, learn, and inwardly digest" the same. I replied to the statements of Mr. Anthon, and after disposing of them paragraph for paragraph, I told him that I was obliged by his favoring me with it, inasmuch as it satisfied my mind, and was confirmatory of the prediction of Isaiah being fulfilled, seeing that Mr. Anthon admitted that "the words of the book were delivered to the learned," &c. I then proceeded to contrast the church of England with churches established by the Apostles; but he has not acknowledged the receipt of my letter as yet. The clergy are building ten new churches in this town and neighborhood, and are employing additional curates to go round to the houses of their parishoners, to coerce or intimidate them into an attendance upon their services in fulfillment of the words of Paul, In the last days perilous times will come, &c., that they would have a form of godliness, but deny the power, and would creep into houses to lead captive silly women, &c. (See II Timothy, 1st chapter, 1st to 8th verses.) These curates make repeated visits, generally when the heads of families are from home, and take special care to enquire where the family are employed, and what place of worship they attend, &c., and leave tracts for the family to read. One of the Rev. Hugh Stowell's curates has paid several visits to my house, but always in my absence, although he was requested to call {507} when I was at home, and informed of the time when he might meet with me. The following discourse took place in our own neighborhood: Curate: What religion may you be, my good woman? I am a churchwoman, sir. What church do you usually attend? I never attend any, sir. After reprimanding the woman for pretending to be one of his flock, while she absented herself from the fold, he went to the house of a poor woman who had lately joined the Saints. I am a minister of the Church of Jesus Christ in England, and have called to inquire what school you send your children to, and what religion you profess? The woman replied she was a "Latter-day Saint." "Oh! delusion, delusion!" he rejoined, and began to rail against the Saints, whereupon she handed him the Bible, and requested him to read the place where she casually opened to, namely the third chapter of Micah, and to preach a discourse from that part of the Bible; but he retreated from before her and has not troubled her since. The Lord Bishop of Chester and the Protestant clergymen, have hired a person of the name of Brindley to go about lecturing against the Saints, and have commenced a monthly periodical in which the foul slanders heaped upon the Saints in America and elsewhere are retailed out to satisfy the malice of the enemies of truth. The _Manchester Courier_ has had several articles against our society and principles, and the old Spaulding romance has been resuscitated for the occasion. The Rev. Charles Burton, Doctor of Laws, minister of "All Saints," has been several times to see me lately, and upon one occasion invited me to his house, where I went and discussed our principles for several hours, until he was glad to withdraw from the contest; I found him ignorant in a great measure of what the Bible contains respecting the latter-days. He admitted that the Saints would reign on earth. The great work of the Lord is still progressing in spite of all the opposition of lying priests and their auxiliaries of the newspaper press. I baptized Elizabeth Smith, who resided with us when you were in England, and she purposes coming out to America along with us. There is very great distress among the operatives and the poor generally, and great excitement respecting the agitation of the repeal of the corn laws. Great fires have frequently occurred at the commencement of this year; a large carrier's warehouse was consumed by fire, about from £200,000 to £300,000 ($1,000,000 to $1,500,000) worth of cotton and grain, &c., destroyed. It was the Union Company's carrying ware house, Piccadilly. There is great depression in almost every branch of manufactures, and great perplexity; and I am daily more and more convinced that the time is not far distant when Babylon the great will be {508} fallen and become a desolation, and the kings and the merchants of the earth will weep and mourn over her, and she will be cast down, even as a great mill-stone cast into the sea, and will be found no more at all. I opened a place for preaching at Blakesley, about six week's ago; and there were three baptized and confirmed there last week. I was with Elder John Brotherton at Middleton on Sunday last, where he and Elder Hardman had obtained a room to preach to the Chartists. [6] We have also a place opened at Disbury and Heaton. About three weeks ago there was a letter inserted in the _Manchester Courier_, by a writer who signs himself R. P., calling upon the clergymen of the church of England, and the respectable inhabitants, and the most respectable and intelligent of the police, to attend our meetings at the Carpenters' Hall, as they had fondly hoped that the system would have fallen to the ground by the weight of its own absurdity; but they found that there was method and consistency in the apparent madness of these deluded people, and that experience had taught them that such expectations were vain; as they had observed that there was considerable consistency displayed, and method attending our arrangements, there being an emigration office established in this town, &c. The writer suspected there was a genuine American trick being practiced by the interested parties at the head of the system, to decoy the ignorant and unwary to perish in the swamps of New Orleans, and that they were draining the country of their best artists; and it was high time some steps were taken to put a stop to such practices. We have since discovered that the writer is no other than Robert {509} Philips, Esq., an extensive manufacturer and merchant, brother to Mark Philips, Esq., another great manufacturer and member of parliament for the Borough of Manchester. The editor of the _Courier_ has been playing upon the same string for several weeks since, and feels satisfied that from the exposure he has given the whole system, it must inevitably die away. He was therefore satisfied with having done his duty, and could safely leave them to the management of the proper parties, and recommend the police to do their duty. It appears that the gallant officer at the head of the police (Sir Charles Shaw), has too much discretion and good sense to be set on like a dog to worry out a society of Christians, because the editor of the Puseyite Oracle pointed the finger of scorn at them, because they dared to worship God according to the dictates of their own consciences. I should have liked very well for the police to have been there on Sunday last, for three persons had to be put out by the brethren for disturbing the meeting in the sacrament services. I remain, beloved brethren, your brother and fellow laborer, G. Walker. P. S.--I omitted to say that the writer in the paper alluded to, informed the public that he was endeavoring to obtain information respecting the movements of the people. He had previously sent a person to Elder Pratt to get him to state something in writing respecting emigration, and after the publication of the letter before referred to, he again sent to Elder Pratt for additional information in writing. I happened to be at Elder Pratt's when he made the second application, and I told Elder Pratt that he was the individual who had published the letter in the _Courier_. Elder Pratt sent him another letter containing the required information; and also stated that he had no objection to submit to him, or to the government of this country, or any of its departments, the religious principles of our society, our place of emigration, and indeed the whole of our movements in this and other countries, for the strictest investigation. The manufacturers are evidently beginning to be jealous of the mechanics and workmen emigrating with people having so systematic an organization as the Latter-day Saints display in their arrangements in this town. I remain yours, &c. G. W. Footnotes: 1. Peter Maughan was born May 7, 1811, at Breckenridge, in the parish of Parley, county of Cumberland, England. He married Miss Ruth Harrison in 1829. He was baptized into the Church by Elder Isaac Russell in 1838, and emigrated to Nauvoo with his family of six children, now motherless, his wife having died in 1841. He came on the ship _Rochester_, in company with Brigham Young and several other members of the quorum of the Twelve on their return home. He was a man of keen intelligence and commanding personal influence. 2. Cabul is the capital of Afghanistan, situated on the river Kabul. It is noted as a commercial and strategic center, and the event named in the text above is an incident in what is usually called the first Afghan War. While the British were compelled to evacuate the place, as stated in the text, they re-took it in September following. 3. Widow of the late Don Carlos Smith, the Prophet's brother. 4. The article from the _Star_ here referred to is inserted _in extenso_, and that for the reason that so many letters of Elder Hyde's concerning his journey to Jerusalem have already appeared in this volume, that this one seems necessary to the completion of the history of that mission, which must be regarded as an important movement on the part of the Church at this period. 5. George W. Gee was the first son of Solomon and Sarah W. Gee, born in Rome, Ashtabula county, Ohio, August 13, 1815. Was baptized at Kirtland, Geauga county, Ohio, February 17, 1833. Married Mary Jane Smith in Kirtland, February 5, 1838, by whom he had two sons named Elias S. and George W. Went to Caldwell county, Missouri, 1838. Was driven out by a mob in the spring of 1839. Went to Nauvoo, and was ordained an Elder in the Church of Jesus Christ of Latter-day Saints, at the first conference held at Nauvoo, in October, 1839. Removed to Ambrosa, Lee county, Iowa, where he was appointed postmaster and deputy county surveyor; he surveyed the city plats of Nashville and Zarahemla, under the direction of President Joseph Smith. Was sent by the fall conference in 1841, to Pittsburgh, Pennsylvania, where he died, January 20, 1842, while in discharge of his duties, having won the affections of all the Saints with whom he had become acquainted, by his integrity and perseverance. His opportunity for schooling had been limited, but by his own exertion he attained to an excellent education, and collected quite a respectable library. 6. "Chartism" and the "Chartists," may be said to have come into existence early in the reign of Queen Victoria, in consequence of the formal declarations of the leaders of the Liberal party in parliament not to proceed further in the reforms to which it was generally understood they were pledged. "Quietly studied now," says Justin McCarthy (1878) "the people's charter does not seem a very formidable document. There is so little smell of gun-powder about it. Its 'points' as they were called were six:" Manhood suffrage; annual parliaments; vote by ballot; abolition of the "property qualification" for members of parliament; payment of the members of parliament; and the division of the country into equal electoral districts. "There's your charter," said Daniel O'Connel, to the secretary of the Workingmen's Association--"There's your charter, agitate for it, and never be content with anything less." It was this circumstance that gave the movement and to its supporters the same "chartism" and "chartists." "Nothing," to again quote McCarthy, "can be more unjust than to represent the leaders and promoters of the movement as mere factions and self-seeking demagogues. Some of them were impassioned young poets drawn from the class whom Kingsley has described in 'Alton Locke;' some were men of education; many were earnest and devoted fanatics; and so far as we can judge, all, or nearly all, were sincere." _History of Our Own Times_, Vol. I, Chapter V. This to show that the preaching of the Elders of the Church to the "Chartists," was no effort to unite Church work with any wild and disorderly political movement in England. {510} CHAPTER XXX. Emigration of the Saints from England to Nauvoo--The Book of Abraham. _Sunday, January 30, 1842_.--I preached at my house morning and evening, concerning the different spirits, their operations, designs, &c. _Monday, 31_.--Assisted in appraising the tithings of Saturday with Emma. Received many calls. Read in the Book of Mormon. After dinner visited Brother Chase who was very sick, and in the evening was in council with Brigham Young, Heber C. Kimball, Orson Pratt, Wilford Woodruff, and Willard Richards concerning Brother Snyder and the printing office; spent the evening very cheerfully, and retired about ten o'clock. _Tuesday, February 1_.--Two large stones, for door sills, for the Nauvoo House, were landed. The following article is from the _Millennial Star_ of this date: Emigration. In the midst of the general distress which prevails in this country on account of the want of employment, the high price of provisions, the oppression, priestcraft, and iniquity of the land, it is pleasing to the household of faith to contemplate a country reserved by the Almighty as a sure asylum for the poor and oppressed,--a country every way adapted to their wants and conditions--and still more pleasing to think that thousands of the Saints have already made their escape from this country, and all its abuses and distress, and that they have found a home, where, by persevering industry, they may enjoy all the blessings of liberty, peace and plenty. It is not yet two years since the Saints in England, in obedience to the command of their heavenly Father, commenced a general plan of emigration to the land of Zion. They were few in number, generally poor, and had every opposition {511} to encounter, both from a want of means and from the enemies of truth, who circulated every falsehood calculated to hinder or discourage them. Newspapers and tracts were put in circulation, sermons and public speeches were delivered in abundance, to warn the people that Nauvoo was a barren waste on the sea shore--that it was a wild and uninhabited swamp--that it was full of savages, wild beasts and serpents--that all the English Saints who should go there would be immediately sold for slaves by the leaders of the Church--that there was nothing to eat, no water, and no way possible to obtain a living; that all who went there would have their money taken from them, and themselves imprisoned, &c. But notwithstanding all these things, thousands have emigrated from this country, and now find themselves comfortably situated, and in the enjoyment of the comforts of life, and in the midst of society where God is worshiped in the spirit of truth and union, and where nearly all are agreed in religious principles. They all find plenty of employment and good wages, while the expense of living is about one-eighth of what it costs in this country. For instance--beef and pork costs about one penny per pound, flour from 2s to 3s for forty pounds, and Indian meal about one shilling for sixty pounds; butter from 4d to 6d per pound, while milch cows are to be had in plenty for about £3 per head, and other things in proportion. Millions on millions of acres of land lie before them unoccupied, with a soil as rich as Eden, and a surface as smooth, clear, and ready for the plough as the park scenery of England. Instead of a lonely swamp or dense forest filled with savages, wild beasts and serpents, large cities and villages are springing up in their midst, with schools, colleges, and temples. The mingled noise of mechanism, the bustle of trade, the song of devotion, are heard in the distance, while thousands of flocks and herds are seen grazing peacefully on the plains, and the fields and gardens smile with plenty, and the wild red men of the forest are only seen as they come on a friendly visit to the Saints and to learn the way of the Lord. Several large ships have been chartered by the Saints during the present fall and winter, and have been filled with emigrants, who have gone forth with songs of joy; and some of them have already arrived safely in the promised land, while others are, doubtless, still tossing upon the ocean. The expense of passage and provisions to New Orleans has, at no time this season, exceeded £4, and it is generally as low as three pounds fifteen shillings. This is remarkable when we reflect that each passenger has provisions and water provided in plenty for ten weeks. But it is obtained at this low price by a union of effort among the Saints, and by the faithful and persevering exertions of their agents. For instance {512} they purchase provisions by the quantity, and duty free, and the moment they bid farewell to their native shores they hoist the _Flag of Liberty_--the Ensign of Zion--the stars and stripes of the American Union; and under its protection they completely and practically nullify the bread tax. They eat free bread, free tea, free sugar, free everything, and thus accomplish a journey of five thousand miles on the same money that is would cost to feed them for the same length of time in England. Who that has a heart to feel, or a soul to rejoice, will not be glad at so glorious a plan of deliverance? Who will not hail the messengers of the Latter-day Saints as the friends of humanity--the benefactors of mankind. Thousands have gone, and millions more must go, The Gentiles as a stream to Zion flow. Yes, friends, this glorious work has but just commenced; and we now call upon the Saints to come forward with united effort, with persevering exertion, and with union of action, and help yourselves and one another to emigrate to the Land of Promise. In this way we shall not only bring about the deliverance of tens of thousands, who must otherwise suffer in this country, but we shall add to the strength of Zion, and help to rear her cities and temples--"to make her wilderness like Eden, and her desert like the garden of the Lord," while the young men and the middle aged will serve to increase her legions--to strengthen her bulwarks--that the enemies of law and order who have sought her destruction, may stand afar off and tremble, and her banner become terrible to the wicked. Ye children of Zion, once more we say, in the name of Israel's God, arise, break off your shackles, loose yourselves from the bands of your neck, and go forth to inherit the earth, and to build up waste places of many generations. All who would go before September next, should go in the early part of March, as it is as late as is advisable to venture by way of New Orleans, on account of the extreme heat of summer; and to go by New York or Quebec, will be double the expense. Experience has taught us that an emigrant can go from Liverpool to New Orleans, and from thence 1,500 miles up the river to Nauvoo for something like £5 per head, including all provisions and expenses; while by way of New York or Quebec it will cost from ten to thirteen pounds; and besides there is another consideration, and that is, goods will cost but a trifle for freight up the Mississippi on a steamer, while the expense would be immense the other way. Therefore the Saints will please take notice, that after the 10th of March next, emigration had better entirely cease, till about the 20th of {513} September following. If thousands should wish to go between this time and the 10th of March, they have only to furnish us with their names and about £4 per head (children under fourteen years half price), and we will provide them passage and provisions, for the voyage, and return the overplus, if any, at Liverpool. We would again urge upon emigrants the important fact that if they make known to us their intentions, and send their money and names some weeks beforehand, it will be a great convenience, and save confusion, trouble and expense. All applications should be addressed to Messrs. Pratt and Fielding, 36 Chapel street, Liverpool, or to the _Star_ office, 47 Oxford street, Manchester. We do not wish to confine the benefit of our emigration plan to the Saints, but are willing to grant all industrious, honest, and well-disposed persons who may apply to us the same information and assistance as emigrants to the western states, there being abundant room for more than a hundred millions of inhabitants. [Sidenote: Death of Laura Phelps.] _Wednesday, 2_.--Sister Laura Phelps, wife of Morris Phelps, died, aged 36 years. She was driven from Jackson county in 1833, was in the persecution of Missouri, in 1838, and went from Iowa to Missouri to assist in liberating her husband, and was left in the prison yard when he made his escape, willing to suffer all the abuses a savage horde could inflict upon her to set her companion free from the grasp of his murderous enemies. Her rest is glorious. I spent the day in council with Dr. Isaac Galland and Calvin A. Warren, Esq. _Thursday, 3_.--In council with Calvin A. Warren, Esq., concerning a settlement with the estate of Oliver Granger, and delivered him the necessary papers. Elder Woodruff took the superintendence of the printing office, and Elder Taylor the editorial department of the _Times and Seasons_; and he commenced by taking an inventory of the establishment this day. _Friday, 4_.--Instructed that an invoice of Dr. Galland's scrip be made. [Sidenote: Debates in Nauvoo.] Closed a contract with Ebenezer Robinson for the printing office on the corner of Bain and Water streets, also {514} the paper fixtures, bookbindery, and stereotype foundry, by proxy, namely, Willard Richards, cost between 7,000 and 8,000 dollars. In the evening attended a debate. At this time debates were held weekly, and entered into by men of the first talents in the city, young and old, for the purpose of eliciting truth, acquiring knowledge, and improving in public speaking. [Sidenote: Vindication of Daniel Wood.] _Saturday, 5_.--Elder Daniel Wood, who had been silenced by Presidents Smith and Young, on a complaint for teaching false doctrine, came before the High Council at Nauvoo, and proved that he had not taught false doctrine, but had been complained of by those who had prejudice and hardness against him, and was restored to his former standing in the Church. This being Tithing Day, upwards of $1,000 worth of property was received. The ship _Hope_ sailed from Liverpool for New Orleans with 270 Saints. _Sunday, 6_.--Elders Brigham Young and Heber C. Kimball went to La Harpe to hold a two-days meeting. From this time I was engaged in counseling the brethren and attending to the common vocations of life and my calling, reading the Book of Mormon, &c. _Thursday, 10_.--I was sick and kept my bed. The war continues to rage between England and China. _Friday, 11_.--I was convalescent, and walked twice to the store. _Saturday, 12_.--An ordinance regulating weights and measures was passed, also an ordinance regulating auctions, by the city council which I attended. During the sitting of the council the subject of our chartered rights was discussed. In the afternoon, plead in an action of slander before the mayor, in behalf of the city against Lyman O. {515} Littlefield, and obtained judgment of $500 bonds to keep the peace. _Sunday, 13_--In council with the mayor, Brother Hyrum and Elder Willard Richards, and visited Samuel Bennett (who was sick) in company with William Law and wife. _Monday, 14_.--Spent the day at my office, transacting a variety of business, and continued to do the same from day to day till the 17th. _Thursday, 17_.--I attended a special session of the city council, when an ordinance was passed authorizing and regulating marriages in the city of Nauvoo. _Letter of Alfred Cordon to Joseph Smith--Reporting Affairs in England_. Hanley, Stafford County, England, February 17, 1842. President Joseph Smith:--The work in which we are engaged rolls on in this lands and in spite of all its enemies, moves onward in majesty and power; there are many who devote all their time and talent in endeavoring to overthrow it; but I discover that they can "do nothing against the truth but for the truth." Many tracts have been published against us, containing all manner of lies, but in the end good will be the result. "He that knoweth God, heareth us." Some of the tools of Satan are doing more in spreading the truth than we are able to do; one in particular, a Mr. Brindley, is publishing a periodical showing the "errors and blasphemies" of "Mormonism;" and in order to do this, he publishes many of the revelations of God given to us, and through this means, the testimony is visiting the mansions of the high and mighty ones--the "reverends, right reverends" and all the noble champions of sectarians receive them as a precious morsel; and they are read with much interest; whereas, if we had sent them, they would have been spurned from their dwellings, and would not have been considered worth reading. The state of this country is very awful, and is, according to prospects, on the eve of a mighty revolution; all confidence is gone between master and man, and men are afraid of each other; peace is fast removing from this land; in the course of the last few days, in many parts of this isle, they have been burning the effigy of the great men of this nation--poverty, distress and starvation abound on every hand. The groans, and tears and wretchedness of the thousands of people are enough to rend the hearts of demons; many of the Saints are suffering much {516} through hunger and nakedness; many with large families can scarcely get bread and water enough to hold the spirit in the tabernacle; many, very many, are out of employment, and cannot get work to do, and others that do work hard fourteen or fifteen hours per day, can scarcely earn enough to enable them to live upon the earth. Surely there is need of deliverance in Zion, and I am ready to exclaim, thanks be to Thy name, O Lord, for remembering Thy covenants! and that the "set time to favor Zion has come," and that He has chosen the west for a refuge for His people. Wishing you all success, I remain, yours in the new and everlasting covenant. Alfred Cordon. [Sidenote: Confidence in the Nauvoo Charter.] _Friday, 18_.--I attended an adjourned city council, and spoke at considerable length in committee of the whole on the great privileges of the Nauvoo Charter, and especially on the registry of deeds for Nauvoo, and prophesied in the name of the Lord God, that Judge Douglas and no other judge of the Circuit Court will ever set aside a law of the city council, establishing a registry of deeds in the city of Nauvoo. _Saturday, 19_.--I was engaged in the Recorder's Office (in the first story of the Brick Store), on the tithings, and in council in my office with Elders Brigham Young, Heber C. Kimball and others. A severe shock of an earthquake threw down all the parapets, bastions, and guard houses constructed by Sir Robert Sale, and demolished a third part of the town of Jellalabad, India. _Sunday, 20_.--I attended the meeting on the hill. About this time the ship _John Cummins_ sailed from Liverpool for New Orleans with Saints. The _Tremont_ sailed on the 12th of January with 143 passengers, mostly Saints. The expenses of passage from Liverpool to New Orleans averages from £3, 15s to £4, including provisions. _Monday, 21_.--I was visiting in the city in the morning, and transacting a variety of business at the office in the afternoon and evening. {517} _Announcement of the Trustee in Trust for the Church Respecting Work on the Temple_. To The Brethren In Nauvoo City: Greeting--It is highly important for the forwarding of the Temple, that an equal distribution of labor should be made in relation to time; as a superabundance of hands one week, and none the next, tends to retard the progress of the work: therefore every brother is requested to be particular to labor on the day set apart for the same, in his ward; and to remember that he that sows sparingly, shall also reap sparingly, so that if the brethren want a plentiful harvest, they will do well to be at the place of labor in good season in the morning, bringing all necessary tools, according to their occupation, and those who have teams bring them also, unless otherwise advised by the Temple Committee. Should any one be detained from his labor by unavoidable circumstances on the day appointed, let him labor the next day, or the first day possible. N. B--The captains of the respective wards are particularly requested to be at the place of labor on their respective days, and keep an accurate account of each man's work, and be ready to exhibit a list of the same when called for. The heart of the Trustee is daily made to rejoice in the good feelings of the brethren, made manifest in their exertion to carry forward the work of the Lord, and rear His Temple; and it is hoped that neither planting, sowing, or reaping will hereafter be made to interfere with the regulations hinted at above. Joseph Smith, Trustee in Trust. _An Additional Word from the Twelve_. Recorders Office Febr. 21, 1842. We would also say to all the churches, that inasmuch as they want the blessings of God and angels, as also of the Church of Jesus Christ, and wish to see it spread and prosper through the world, and Zion built up and truth and righteousness prevail,--let all the different branches of the Church of Jesus Christ of Latter-day Saints in all the world, call meetings in their respective places and tithe themselves and send up to this place to the Trustee in Trust, so that his hands may be loosed, and the Temple go on, and other works be done, such as the new translation of the Bible, and the record of Father Abraham published to the world. Beloved brethren, we as the messengers of the Lord feel to call upon you to help roll on the mighty work, it is our duty so to do, and it is your reasonable service--and the Lord will bless you in so doing. {518} We subscribe ourselves your humble servants, and standard bearers to the world. Brigham Young, President, Willard Richards, Clerk of the Twelve. _Tuesday, 22_.--Attended to a variety of business as usual. _Wednesday, 23_.--Settled with and paid Brother Chase, and assisted in the counting room in settling with Ebenezer Robinson, visiting the printing office, and gave Reuben Hedlock instruction concerning the cut for the altar and gods in the Records of Abraham, as designed for the _Times and Seasons_. _Thursday, 24_.--Engaged in council with the brethren, attended to business at the general office. In the afternoon explained the records of Abraham to the recorder. Sisters Marinda, Mary, and others present to hear the explanations. _Letter of the Prophet's to an Unknown Brother on Tithing_. Nauvoo, Feb. 24, 1842. Beloved Brother--Yours of the 24th ult. is received, in relation to certain tithings of your neighborhood being transferred to your account, which you hold against the Church to the amount of $305, including $150 of your own. There are no receipts issued for property received on tithing; but an entry is made in the Book of the Law of the Lord, and parties living at a distance notified of the same. If the parties named will pay you the sum specified in your letter, and you will endorse the same, i. e. $305, on the obligation you hold against the Church, and give me notice accordingly, with a schedule of individuals' names and payments, the same shall be entered to their credit on tithing. Yours, &c. Joseph Smith, Willard Richards, Scribe. _Friday, 25_.--Engaged in counseling and general business. _Saturday, 26_.--At the recorder's office engaged in the tithing, and at the court at the office of the Patriarch. _Sunday, 27_.--Engaged in counseling the Saints. _Monday, 28_.--I offered a settlement to Father Snow by {519} Jenkins' notes, which he declined, choosing to take land in Ramus; paid Brother Robert Pierce $2,700, the balance due him for a farm Dr. Galland bought of Brother Pierce in Brandywine Township, Chester county, Pennsylvania, for $5,000, namely a deed for lot 2, block 94, $1,100, and lot 1, block 95, $800, and lot 4, block 78, $806, the remainder having been previously paid. The bond was cancelled and given up, and Brother Pierce expressed his satisfaction of the whole, in the _Times and Seasons_, as follows-- _Note of Robert Pierce--Expressing Satisfaction at Financial Settlement_. Nauvoo, Feb. 28, 1842. _President Joseph Smith_. Dear Sir--I feel anxious to express my feelings concerning the business transactions between the Church and myself; as it is well known to many, that Dr. Galland, as agent for the Church, purchased my farm while I was living in Brandywine Township, Chester county, Pennsylvania, and many supposed, or pretended to suppose, I would get nothing in return; but I wish to say to all my old friends and enemies in Pennsylvania, through the medium of the _Times and Seasons_, that I have received my pay in full from the Church of Jesus Christ of Latter-day Saints, through yourself, sir, as their trustee in trust, according to the original contract; and that from my acquaintance with yourself, and those brethren who are assisting you in the great and increasing business of the Church, I have the fullest confidence in all the transactions of the Church, and I request those papers in Philadelphia, who published concerning my sale and loss, with such bitter lamentations, to publish this also. I am, sir, your brother and well-wisher, Robert Pierce. _Thursday, March 1, 1842_.--During the forenoon I was at my office and the printing office, correcting the first plate or cut of the records of Father Abraham, prepared by Reuben Hedlock, for the _Times and Seasons_, and in council in my office, in the afternoon; and in the evening with the Twelve and their wives at Elder Woodruff's, at which time I explained many important principles in relation to progressive improvement in the scale of intelligent existence. {520} I commenced publishing my translations of the Book of Abraham in the _Times and Seasons_ as follows-- Fac-Simile From the Book of Abraham--No. 1. Explanation of the Above Cut. Fig. 1. The Angel of the Lord. Fig. 2. Abraham fastened upon an altar. Fig. 3. The idolatrous priest of Elkenah attempting to offer up Abraham as a sacrifice. Fig. 4. The altar for sacrifice by the idolatrous priests, standing before the gods of Elkenah, Libnah, Mahmackrah, Korash, and Pharaoh. Fig. 5. The idolatrous god of Elkenah. Fig. 6. The idolatrous god of Libnah. Fig. 7. The idolatrous god of Mahmackrah. Fig. 8. The idolatrous god of Korash. Fig. 9. The idolatrous god of Pharaoh. Fig. 10. Abraham in Egypt. Fig. 11. Designed to represent the pillars of heaven, as understood by the Egyptians. Fig. 12. Raukeeyang, signifying expanse, or the firmament over our heads; but in this case, in relation to this subject, the Egyptians meant it to signify Shaumau, to be high, or the heavens; answering to the Hebrew word, Shaumahyeem. {521} Fac-Simile From the Book of Abraham--No. 2. Explanation of the Above Cut. Fig. 1. Kolob, signifying the first creation, nearest to the celestial, or the residence of God. First in government, the last pertaining to the measurement of time. The measurement according to celestial time; which celestial time signifies one day to a cubit. One day in Kolob is equal to a thousand years according to the measurement of this earth, which is called by the Egyptians Jah-oh-eh. Fig. 2. Stands next to Kolob, called by the Egyptians Oliblish, which is the next grand governing creation near to the celestial or the place where God resides; holding the key of power also, pertaining to other planets; as revealed from God to Abraham, as he offered sacrifice upon an altar, which he had built unto the Lord. Fig. 3. Is made to represent God, sitting upon His throne, clothed with power and authority; with a crown of eternal light upon his head; representing, also, the grand key words of the Holy Priesthood, as revealed to Adam in the Garden of Eden, as also to Seth, Noah, Melchisedek, Abraham, and all to whom the Priesthood was revealed. Fig. 4. Answers to the Hebrew word Raukeeyang, signifying expanse or the firmament of the heavens; also a numerical figure, in Egyptian signifying one thousand; answering to the measuring of the time of Oliblish, which is equal with Kolob in its revolution and in its measuring of time. Fig. 5. Is called in Egyptian Enish-go-on-dosh; this is one of the governing planets also, and is said by the Egyptians to be the Sun, and to borrow its light {522} from Kolob, through the medium of Kae-e-vanrash, which is the grand Key, or, in other words, the governing power, which governs fifteen other fixed planets or stars, as also Floeese or the Moon, the Earth and the Sun in their annual revolutions. This planet receives its power through the medium of Kli-flos-is-es, or Hah-ko-kau-beam, the stars represented by numbers 22, and 23, receiving light from the revolutions of Kolob. Fig. 6. Represents this earth in its four quarters. Fig. 7. Represents God sitting upon His throne, revealing through the heavens the grand Key-words of the Priesthood; as also the sign of the Holy Ghost unto Abraham, in the form of a dove. Fig. 8. Contains writings that cannot be revealed unto the world; but is to be had in the Holy Temple of God. Fig. 9. Ought not to be revealed at the present time. Fig. 10. Also. Fig. 11. Also.--If the world can find out these numbers, so let it be. Amen. Figures 12, 13, 14, 15, 16, 17, 18, 19, and 20, will be given in the own due time of the Lord. The above translation is given as far as we have any right to give at the present time. Explanation on Cut No. 3. Fig. 1. Abraham sitting upon Pharaoh's throne, by the politeness of the king, with a crown upon his head, representing the Priesthood, as emblematical of the grand Presidency in Heaven, with the scepter of justice and judgment in his hand. Fig. 2. King Pharaoh, whose name is given in the characters above his head. Fig. 3. Signifies Abraham in Egypt; referring to Abraham, as given also in the ninth number of the Times and Seasons. (Also as given in the first fac-simile of this book.) Fig. 4. Prince of Pharaoh, King of Egypt, as written above the hand. Fig. 5. Shulem, one of the king's principal waiters, as represented by the characters above his hand. Fig. 6. Olimlah, a slave belonging to the prince. Abraham is reasoning upon the principles of Astronomy, in the king's court. {523} Fac-Simile From The Book of Abraham--No 3. {524} The Book Of Abraham. [1] Translated from the Papyrus, by Joseph Smith. [2] _A Translation of some Ancient Records that have fallen into our hands, from the Catacombs of Egypt, purporting to be the writings of Abraham, while he was in Egypt, called the Book of Abraham, written by his own hand upon papyrus_. In the land of the Chaldeans, at the residence of my father, I Abraham, saw that it was needful for me to obtain another place of residence, and finding there was greater happiness, and peace and rest for me, I sought for the blessings of the fathers, and the right whereunto I should be ordained to administer the same; having been myself a follower of righteousness, desiring also to be one who possessed great knowledge, and to be a greater follower of righteousness, and to possess a greater knowledge, and to be a father of many nations, a prince of peace; and desiring to receive instructions and to keep the commandments of God, I became a rightful heir, a High Priest, holding the right belonging to the fathers; it was conferred upon me from the fathers; it came down from the fathers, from the beginning of time, yea, even from the beginning, or before the foundations of the earth, to the present time, even the right of the first born, or the first man, who is Adam, our first Father, through the fathers, unto me. 2. I sought for mine appointment unto the Priesthood according to the appointment of God unto the fathers, concerning the seed. My {525} fathers having turned from their righteousness, and from the holy commandments which the Lord their God had given unto them, unto the worshiping of the gods of the heathen, utterly refused to hearken to my voice; for their hearts were set to do evil, and were wholly turned to the god of Elkenah, and the god of Libnah, and the god of Mahmackrah, and the god of Korash, and the god of Pharaoh, king of Egypt, therefore they turned their hearts to the sacrifice of the heathen in offering up their children unto their dumb idols, and hearkened not unto my voice, but endeavored to take away my life by the hand of the priest of Elkenah--the priest of Elkenah was also the priest of Pharaoh. 3. Now at this time it was the custom of the priest of Pharaoh, the king of Egypt, to offer up upon the altar which was built in the land of Chaldea, for the offering unto these strange gods, men, women and children. And it came to pass that the priest made an offering unto the god of Pharaoh, and also unto the god of Shagreel, even after the manner of the Egyptians. Now the god of Shagreel was the Sun. Even the thank-offering of a child did the priest of Pharaoh offer upon this altar, which stood by the hill called Potiphar's hill, at the head of the plain of Olishem. Now, this priest had offered upon the altar three virgins at one time, who were the daughters of Onitah, one of the royal descent, directly from the loins of Ham. These virgins were offered up because of their virtue; they would not bow down to worship gods of wood, or of stone, therefore they were killed upon this altar, and it was done after the manner of the Egyptians. 4. And it came to pass that the priests laid violence upon me, that they might slay me also, as they did those virgins, upon this altar; and that you may have a knowledge of this altar, I will refer you to the representation at the commencement of this record. It was made after the form of a bedstead, such as was had among the Chaldeans, and it stood before the gods of Elkenah, Libna, Mahmackrah, Korash, and also a god like unto that of Pharaoh, king of Egypt. That you may have an understanding of these gods, I have given you the fashion of them in the figures at the beginning, which manner of the figures is called by the Chaldeans Rahleenos, which signifies hieroglyphics. 5. And as they lifted up their hands upon me, that they might offer me up and take away my life, behold I lifted up my voice unto the Lord my God; and the Lord hearkened and heard, and he filled me with a vision of the Almighty, and the angel of his presence stood by me, and immediately unloosed my bands, and his voice was unto me, Abraham! Abraham! behold my name is JEHOVAH, and I have heard thee, and have come down to deliver thee, and to take thee away from thy father's house, and from all thy kinsfolk, into a strange land that thou knowest {526} not of, and this because they have turned their hearts away from me, to worship the god of Elkenah, and the god of Libnah, and the god of Mahmackrah, and the god of Korash, and the god of Pharaoh, king of Egypt; therefore I have come down to visit them, and to destroy him who hath lifted up his hand against thee, Abraham my son, to take away thy life. Behold I will lead thee by my hand, and I will take thee to put upon thee my name, even the Priesthood of thy father; and my power shall be over thee; as it was with Noah so shall it be with thee, but through thy ministry my name shall be known in the earth for ever, for I am thy God. 6. Behold Potiphar's Hill was in the land of Ur, of Chaldea; and the Lord broke down the altar of Elkenah, and of the gods of the land, and utterly destroyed them, and smote the priest that he died; and there was great mourning in Chaldea, and also in the court of Pharaoh, which Pharaoh signifies king by royal blood. Now this king of Egypt was a descendant from the loins of Ham, and was a partaker of the blood of the Canaanites by birth. From this descent sprang all the Egyptians, and thus the blood of the Canaanites was preserved in the land. 7. The land of Egypt being first discovered by a woman, who was the daughter of Ham, and the daughter of Egyptus, which, in the Chaldean, signifies Egypt, which signifies, that which is forbidden. When this woman discovered the land it was under water, who afterwards settled her sons in it: and thus from Ham, sprang that race which preserved the curse in the land. Now the first government of Egypt was established by Pharaoh, the eldest son of Egyptus, the daughter of Ham, and it was after the manner of the government of Ham, which was patriarchal. Pharaoh being a righteous man, established his kingdom and judged his people wisely and justly all his days, seeking earnestly to imitate that order established by the fathers in the first generations, in the days of the first patriarchal reign, even in the reign of Adam, and also of Noah, his father, who blessed him with the blessings of the earth, and with the blessings of wisdom, but cursed him as pertaining to the Priesthood. 8. Now Pharaoh being of that lineage by which he could not have the right of Priesthood, notwithstanding the Pharaohs would fain claim it from Noah, through Ham, therefore my father was led away by their idolatry; but I shall endeavor hereafter to delineate the chronology, running back from myself to the beginning of the creation, for the records have come into my hands which I hold unto this present time. 9. Now, after the priest of Elkenah was smitten, that he died, there came a fulfillment of those things which were said unto me concerning the land of Chaldea, that there should be a famine in the land. Accordingly a famine prevailed throughout all the land of Chaldea, and my {527} father was sorely tormented because of the famine, and he repented of the evil which he had determined against me, to take away my life. But the records of the fathers, even the patriarchs, concerning the right of Priesthood, the Lord my God preserved in mine own hands, therefore a knowledge of the beginning of the creation, and also of the planets, and of the stars, as they were made known unto the fathers, have I kept even unto this day, and I shall endeavor to write some of these things upon this record, for the benefit of my posterity that shall come after me. 10. Now, the Lord God caused the famine to wax sore in the land of Ur, insomuch that Haran, my brother died, but Terah, my father, yet lived in the land of Ur of the Chaldees. And it came to pass that I, Abraham, took Sarai to wife, and Nehor, my brother, took Milcah to wife, who were the daughters of Haran. Now the Lord said unto me, Abraham, get thee out of thy country, and from thy kindred and from thy father's house unto a land that I will show thee. Therefore I left the land of Ur, of the Chaldees, to go into the land of Canaan; and I took Lot, my brother's son, and his wife, and Sarai, my wife, and also my father followed after me, unto the land which we denominated Haran. And the famine abated; and my father tarried in Haran and dwelt there, as there were many flocks in Haran; and my father turned again unto his idolatry, therefore he continued in Haran. 11. But I, Abraham, and Lot, my brother's son, prayed unto the Lord, and the Lord appeared unto me, and said unto me, arise, and take Lot with thee, for I have purposed to take thee away out of Haran, and to make of thee a minister, to bear my name in a strange land which I will give unto thy seed after thee for an everlasting possession, when they hearken to my voice, for I am the Lord thy God; I dwell in heaven, the earth is my footstool; I stretch my hand over the sea, and it obeys my voice; I cause the wind and the fire to be my chariot; I say to the mountains depart hence, and behold they are taken away by a whirlwind, in an instant, suddenly. My name is Jehovah, and I know the end from the beginning, therefore, my hand shall be over thee, and I will make of thee a great nation, and I will bless thee above measure; and make thy name great among all nations, and thou shalt be a blessing unto thy seed after thee, that in their hands they shall bear this ministry and Priesthood unto all nations; and I will bless them through thy name; for as many as receive this Gospel shall be called after thy name, and shall be accounted thy seed, and shall rise up and bless thee, as their father, and I will bless them that bless thee, and curse them that curse thee, and in thee (that is, in thy Priesthood), and in thy seed (that is thy Priesthood), for I give unto thee a promise that this right shall continue in thee, and in thy seed after thee (that is to say, the {528} literal seed, or the seed of the body) shall all the families of the earth be blessed, even with the blessings of the Gospel, which are the blessings of salvation, even of life eternal. 12. Now, after the Lord had withdrawn from speaking to me, and withdrawn his face from me, I said in my heart, thy servant has sought thee earnestly, now I have found thee. Thou didst send thine angel to deliver me from the gods of Elkenah, and I will do well to hearken unto thy voice, therefore let thy servant rise up and depart in peace. So I, Abraham, departed as the Lord had said unto me, and Lot with me, and I, Abraham, was sixty and two years old when I departed out of Haran. And I took Sarai, whom I took to wife when I was in Ur in Chaldea, and Lot, my brother's son, and all our substance that we had gathered, and the souls that we had won in Haran, and came forth in the way to the land of Canaan, and dwelt in tents, as we came on our way; therefore, eternity was our covering, and our rock, and our salvation, as we journeyed from Haran by the way of Jershon, to come to the land of Canaan. 13. Now I, Abraham, built an altar in the land of Jershon, and made an offering unto the Lord, and prayed that the famine might be turned away from my father's house, that they might not perish; and then we passed from Jershon through the land, unto the place of Sechem. It was situated in the plains of Moreh, and we had already come into the borders of the land of the Canaanites, and I offered sacrifice there in the plains of Moreh, and called on the Lord devoutly, because we had already come into the land of this idolatrous nation. 14. And the Lord appeared unto me in answer to my prayers, and said unto me, unto thy seed will I give this land. And I, Abraham arose from the place of the altar which I had built unto the Lord, and removed from thence unto a mountain on the east of Bethel, and pitched my tent there; Bethel on the west, and Hai on the east; and there I built another altar unto the Lord, and called again upon the name of the Lord. 15. And I, Abraham, journeyed, going on still towards the south; and there was a continuation of a famine in the land, and I, Abraham, concluded to go down into Egypt, to sojourn there, for the famine became very grievous. And it came to pass when I was come near to enter into Egypt, the Lord said unto me, behold Sarai, thy wife, is a very fair woman to look upon, therefore it shall come to pass, when the Egyptians shall see her they will say, she is his wife; and they will kill you, but they will save her alive: therefore, see that ye do on this wise, let her say unto the Egyptians she is thy sister, and thy soul shall live. And it came to pass that I, Abraham, told Sarai, my wife, all that the Lord had said unto me; therefore, say unto them, I pray thee, thou art {529} my sister, that it may be well with me for thy sake, and my soul shall live because of thee. 16. And I, Abraham, had the Urim and Thummim, which the Lord my God had given unto me, in Ur of the Chaldees; and I saw the stars, that they were very great, and that one of them was nearest unto the throne of God: and there were many great ones which were near unto it: and the Lord said unto me, these are the governing ones; and the name of the great one is Kolob, because it is near unto me; for I am the Lord thy God. I have set this one to govern all those which belong to the same order as that upon which thou standest. And the Lord said unto me, by the Urim and Thummim, that Kolob was after the manner of the Lord, according to its times and seasons in the revolutions thereof, that one revolution was a day unto the Lord, after His manner of reckoning, it being one thousand years according to the time appointed unto that whereon thou standest; this is the reckoning of the Lord's time, according to the reckoning of Kolob. 17. And the Lord said unto me, the planet which is the lesser light, lesser than that which is to rule the day, even the night, is above, or greater than that upon which thou standest in point of reckoning, for it moveth in order more slow; this is in order, because it standeth above the earth upon which thou standest, therefore the reckoning of its time is not so many as to its number of days, and of months and of years. And the Lord said unto me, Now Abraham, these two facts exist, behold thine eyes see it; it is given unto thee to know the times of reckoning, and the set time, yea, the set time of the earth upon which thou standest, and the set time of the greater light, which is set to rule the day, and the set time of the lesser light, which is set to rule the night. 18. Now the set time of the lesser light, is a longer time as to its reckoning than the reckoning of the time of the earth upon which thou standest; and where these two facts exist, there shall be another fact above them; that is, there shall be another planet whose reckoning of time shall be longer still; and thus there shall be the reckoning of the time of one planet above another, until thou come nigh unto Kolob, which Kolob is after the reckoning of the Lord's time; which Kolob is set nigh unto the throne of God, to govern all those planets which belong to the same order as that upon which thou standest. And it is given unto thee to know the set time of all the stars, that are set to give light, until thou come near unto the throne of God. 19. Thus I, Abraham, talked with the Lord face to face, as one man talketh with another; and He told me of the works which His hands had made; and He said unto me, My son, my son, (and His hand was stretched out,) behold, I will show you all these. And He put His hand upon mine eyes, and I saw those things which His hands had made, {530} which were many; and they multiplied before mine eyes, and I could not see the end thereof; and He said unto me this is Shinehah which is the sun. And He said unto me, Kokob, which is star. And He said unto me, Olea, which is the moon. And He said unto me, Kokaubeam, which signifies stars, or all the great lights which were in the firmament of heaven. And it was in the night time when the Lord spake these words unto me: I will multiply thee and thy seed after thee, like unto these; and if thou canst count the number of sands so shall be the number of thy seeds. 20. And the Lord said unto me, Abraham, I show these things unto thee, before ye go into Egypt, that ye may declare all these words. If two things exist, and there be one above the other, there shall be greater things above them; therefore Kolob is the greatest of all the Kokaubeam that thou hast seen, because it is nearest unto me; now if there be two things, one above the other, and the moon be above the earth, then it may be that a planet, or a star may exist above it, (and there is nothing that the Lord thy God shall take in His heart to do, but what He will do it;) howbeit that He made the greater star; as, also, if there be two spirits, and one shall be more intelligent than the other, yet these two spirits, notwithstanding one is more intelligent than the other, have no beginning, they existed before; they shall have no end, they shall exist after, for they are gnolaum or eternal. 21. And the Lord said unto me, these two facts do exist, that there are two spirits, one being more intelligent than the other, there shall be another more intelligent than they: I am the Lord thy God, I am more intelligent than they all. The Lord thy God sent His angel to deliver thee from the hands of the priest of Elkenah. I dwell in the midst of them all; I, now, therefore, have come down unto thee, to deliver unto thee the works which my hands have made, wherein my wisdom excelleth them all, for I rule in the heavens above, and in the earth beneath, in all wisdom and prudence, over all the intelligences thine eyes have seen from the beginning; I came down in the beginning in the midst of all the intelligences thou hast seen. 22. Now the Lord had shown unto me, Abraham, the intelligences that were organized before the world was; and among all these there were many of the noble and great ones, and God saw these souls that they were good, and He stood in the midst of them, and He said, These I will make my rulers; for He stood among those that were spirits, and he saw that they were good; and He said unto me, Abraham, thou art one of them, thou wast chosen before thou wast born. And there stood one among them that was like unto God, and he said unto those who were with Him, We will go down, for there is space there, and we will take of these materials, and we will make an earth whereon these may {531} dwell; and we will prove them herewith, to see if they will do all things whatsoever the Lord their God shall command them; and they who keep their first estate, shall be added upon; and they who keep not their first estate shall not have glory in the same kingdom with those who keep their first estate; and they who keep their second estate, shall have glory added upon their heads for ever and ever. 23. And the Lord said: Whom shall I send? And one answered like unto the Son of Man: Here am I, send me and another answered and said: Here am I, send me. And the Lord said: I will send the first. And the second was angry, and kept not his first estate, and at that day many followed after him. And then the Lord said: Let us go down; and they went down at the beginning, and they (that is, the Gods), organized and formed the heavens and the earth. And the earth, after it was formed, was empty and desolate; because they had not formed anything but the earth; and darkness reigned upon the face of the deep, and the Spirit of the Gods was brooding upon the face of the waters. 24. And they (the Gods), said; Let there be light, and there was light. And they, the Gods, comprehended the light for it was bright; and they divided the light, or caused it to be divided from the darkness, and the Gods called the light day, and the darkness they called night. And it came to pass that from the evening until morning they called night; and from the morning until the evening they called day; and this was the first, or the beginning of that which they called day and night. 25. And the Gods also said: Let there be an expanse in the midst of the waters and it shall divide the waters from the waters. And the Gods ordered the expanse, so that it divided the waters which were under the expanse, from the waters which were above the expanse, and it was so, even as they ordered. And the Gods called the expanse heaven. And it came to pass that it was from evening until morning that they called night; and it came to pass that it was from morning until evening that they called day; and this was the second time that they called night and day. 26. And the Gods ordered, saying: Let the waters under the heaven be gathered together unto one place, and let the earth come up dry, and it was so, as they ordered; and the Gods pronounced the dry land earth and the gathering together of the waters, pronounced they great waters: and the Gods saw that they were obeyed. And the Gods said: Let us prepare the earth to bring forth grass; the herb yielding seed; the fruit tree yielding fruit after his kind, whose seed in itself yieldeth its own likeness upon the earth; and it was so, even as they ordered. And the Gods organized the earth to bring forth grass from its own seed, and the herb to bring forth herb from its own seed, yielding seed {532} after his kind, and the earth to bring forth the tree from its own seed, yielding fruit, whose seed could only bring forth the same, in itself after his kind; and the Gods saw that they were obeyed. And it came to pass that they numbered the days: from the evening until the morning they called night. And it came to pass from the morning until the evening they called day; and it was the third time. 27. And the Gods organized the lights in the expanse of the heavens, and caused them to divide the day from the night; and organized them to be for signs, and for seasons, and for days, and for years and organized them to be for lights in the expanse of the heaven, to give light upon the earth; and it was so. And the Gods organized the two great lights, the greater light to rule the day, and the lesser light to rule the night, with the lesser light they set the stars, also; and the Gods set them in the expanse of the heavens, to give light upon the earth, and to rule over the day and over the night, and to cause to divide the light from the darkness. And the Gods watched those things which they had ordered, until they obeyed. And it came to pass that it was from evening until morning that it was night; and it came to pass that it was from morning until evening that it was day; and it was the fourth time. 28. And the Gods said, Let us prepare the waters to bring forth abundantly the moving creatures that have life; and the fowl that they may fly above the earth, in the open expanse of heaven, And the Gods prepared the waters that they might bring forth great whales, and every living creature that moveth, which the waters were to bring forth abundantly after their kind; and every winged fowl after their kind; and the Gods saw that they would be obeyed, and that their plan was good. And the Gods said, We will bless them and cause them to be fruitful and multiply, and fill the waters in the seas, or great waters; and cause the fowl to multiply in the earth. And it came to pass that it was from evening until morning that they called night; and it came to pass that it was from morning until evening that they called day; and it was the fifth time. 29. And the Gods prepared the earth to bring forth the living creature after his kind, cattle, and creeping things, and beasts of the earth after their kind; and it was so as they had said. And the Gods organized the earth to bring forth the beasts after their kind, and cattle after their kind, and everything that creepeth upon the earth after its kind; and the Gods saw they would obey. And the Gods took counsel among themselves, and said: Let us go down, and form man in our image, after our likeness, and we will give them dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing, that creepeth upon the earth. So the Gods went down {533} to organize man in their own image, in the image of the Gods, to form they him male and female, to form they them; and the Gods said We will bless them. And the Gods said, We will cause them to be fruitful, and multiply and replenish the earth, and subdue it, and to have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth. And the Gods said, Behold, we will give them every herb bearing seed that shall come upon the face of all the earth, and every tree which shall have fruit upon it, yea the fruit of the tree, yielding seed to them we will give it, it shall be for their meat; and to every beast of the earth, and to every fowl of the air, and to everything that creepeth upon the earth, behold we will give them life, and also we will give to them every green herb for meat, and all these things shall be thus organized. And the Gods said, We will do everything that we have said, and organize them; and behold, they shall be very obedient. And it came to pass that it was from evening until morning that they called night; and it came to pass that it was from morning until evening that they called day, and they numbered the sixth time. 30. And thus we will finish the heavens and the earth, and all the hosts of them. And the Gods said among themselves, On the seventh time, we will end our work, which we have counseled; and we will rest on the seventh time from all our work which we have counseled. And the Gods concluded upon the seventh time, because that on the seventh time they would rest from all their works, which they, the Gods, counseled among themselves to form, and sanctified it. And thus were their decisions, at the time that they counseled among themselves to form the heavens and the earth. And the Gods came down and formed these, the generations of the heavens and of the earth, when they were formed, in the day that the Gods formed the earth and the heavens, according to all that which they had said, concerning every plant of the field, before it was in the earth, and every herb of the field, before it grew; for the Gods had not caused it to rain upon the earth, when they counseled to do them; and had not formed a man to till the ground; but there went up a mist from the earth, and watered the whole face of the ground. And the Gods formed man from the dust of the ground, and took his spirit, that is the man's spirit, and put it into him, and breathed into his nostrils the breath of life, and man became a living soul. 31. And the Gods planted a garden, eastward in Eden, and there they put the man, whose spirit they had put into the body, which they had formed. And out of the ground made the Gods to grow every tree that is pleasant to the sight, and good for food; the tree of life also, in the midst of the garden, and the tree of knowledge of good {534} and evil. There was a river running out of Eden, to water the garden, and from thence it was parted and became into four heads. And the Gods took the man and put him in the garden of Eden, to dress it and to keep it; and the Gods commanded the man, saying: Of every tree of the garden thou mayest freely eat, but of the tree of knowledge of good and evil, thou shalt not eat of it; for in the time that thou eatest thereof, thou shalt surely die. Now I, Abraham, saw that it was after the Lord's time, which was after the time of Kolob; for as yet, the Gods had not appointed unto Adam his reckoning. 32. And the Gods said, Let us make an helpmeet for the man, for it is not good that the man should be alone, therefore we will form an helpmeet for him. And the Gods caused a deep sleep to fall upon Adam; and he slept, and they took one of his ribs, and closed up the flesh in the stead thereof, and of the rib which the Gods had taken from man, formed they a woman, and brought her unto the man. And Adam said this was bone of my bones, and flesh of my flesh, now she shall be called woman, because she was taken out of man; therefore shall a man leave his father and his mother and shall cleave unto his wife, and they shall be one flesh. And they were both naked, the man and his wife, and were not ashamed. And out of the ground the Gods formed every beast of the field, and every fowl of the air, and brought them unto Adam to see what he would call them, and whatsoever Adam called every living creature, that should be the name thereof. And Adam gave names to all cattle, to the fowl of the air, to every beast of the field; and for Adam, there was found an helpmeet for him. Footnotes: 1. For an account of how the Prophet came into possession of the Book of Abraham see this History Vol. II, pp. 235, 6, 8; also 286, and more especially pp. 349-50, and _note_ p. 350. 2. The Book of Abraham was first published in the _Times and Seasons_ in two numbers, Vol. III, Nos. 9 and 10, March 1 and March 15, 1842, respectively. In this form it was copied into the Prophet's history with the several historical items which occurred between the dates of the publication of the two parts, and in this form is found in the _Millennial Star_, Vol. XIX, pp. 100-103 and 164-168; but it is now thought proper to publish the Book of Abraham entire without dividing it into two articles, as in the above named periodicals. It is important to note also that the Book of Abraham was published in the _Times and Seasons_ when the Prophet was responsible editor of the periodical (he announces his editorial responsibility in No. 9 of Vol. III, p. 710). Attention is called to this fact, in passing, because it is contended on the part of some, that the doctrine of the plurality of divine personages, as now understood by the Church, was not a doctrine taught by Joseph Smith; whereas it is a doctrine of the Book of Abraham, as will be seen by reference to it, published by him in a periodical of which he was the responsible editor; and, moreover, the Book of Abraham was often referred to by the Prophet in approving terms. {535} CHAPTER XXXI. The Wentworth Letter. [1] _March 1, 1842_.--At the request of Mr. John Wentworth, Editor and Proprietor of the _Chicago Democrat_, I have written the following sketch of the rise, progress, persecution, and faith of the Latter-day Saints, of which I have the honor, under God, of being the founder. Mr. Wentworth says that he wishes to furnish Mr. Bastow, a friend of his, who is writing the history of New Hampshire, with this document. As Mr. Bastow has {536} taken the proper steps to obtain correct information, all that I shall ask at his hands, is, that he publish the account entire, ungarnished, and without misrepresentation. I was born in the town of Sharon, Windsor County, Vermont, on the 23rd of December, A. D. 1805. When ten years old, my parents removed to Palmyra, New York, where we resided about four years, and from thence we removed to the town of Manchester. My father was a farmer and taught me the art of husbandry. When about fourteen years of age, I began to reflect upon the importance of being prepared for a future state, and upon inquiring [about] the plan of salvation, I find that there was a great clash in religious sentiment; if I went to one society they referred me to one plan, and another to another; each one pointing to his own particular creed as the _summum bonum_ of perfection. Considering that all could not be right, and that God could not be the author of so much confusion, I determined to investigate the subject more fully, believing that if God had a Church it would not be split up into factions, and that if He taught one society to worship one way, and administer in one set of ordinances, He would not teach another, principles which were diametrically opposed. Believing the word of God, I had confidence in the declaration of James--"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him." I retired to a secret place in a grove, and began to call upon the Lord; while fervently engaged in supplication, my mind was taken away from the objects with which I was surrounded, and I was enwrapped in a heavenly vision, and saw two glorious personages, who exactly resembled each other in features and likeness, surrounded with a brilliant light which eclipsed the sun at noon day. They told me that all religious denominations were believing in incorrect doctrines, and that none of them was acknowledged of God as His Church and kingdom: and was expressly commanded "to go not after them," at the same time receiving a promise that the fullness of the Gospel should at some future time be made known unto me. On the evening on the 21st of September, A. D. 1823, while I was praying unto God, and endeavoring to exercise faith in the precious promises of Scripture, on a sudden a light like that of day, only of a far purer and more glorious appearance and brightness, burst into the room, indeed the first sight was as though the house was filled with consuming fire; the appearance produced a shock that affected the whole body; in a moment a personage stood before me surrounded with a glory yet greater than that with which I was already surrounded. This messenger {537} proclaimed himself to be an angel of God, sent to bring the joyful tidings that the covenant which God made with ancient Israel was at hand to be fulfilled, that the preparatory work for the second coming of the Messiah was speedily to commence; that the time was at hand for the Gospel in all its fullness to be preached in power, unto all nations that a people might be prepared for the Millennial reign. I was informed that I was chosen to be an instrument in the hands of God to bring about some of His purposes in this glorious dispensation. I was also informed concerning the aboriginal inhabitants of this country and shown who they were, and from whence they came; a brief sketch of their origin, progress, civilization, laws, governments, of their righteousness and iniquity, and the blessings of God being finally withdrawn from them as a people, was made known unto me; I was also told where were deposited some plates on which were engraven an abridgment of the records of the ancient Prophets that had existed on this continent. The angel appeared to me three times the same night and unfolded the same things. After having received many visits from the angels of God unfolding the majesty and glory of the events that should transpire in the last days, on the morning of the 22nd of September, A. D. 1827, the angel of the Lord delivered the records into my hands. These records were engraven on plates which had the appearance of gold, each plate was six inches wide and eight inches long, and not quite so thick as common tin. They were filled with engravings, in Egyptian characters, and bound together in a volume as the leaves of a book, with three rings running through the whole. The volume was something near six inches in thickness, a part of which was sealed. The characters on the unsealed part were small, and beautifully engraved. The whole book exhibited many marks of antiquity in its construction, and much skill in the art of engraving. With the records was found a curious instrument, which the ancients called "Urim and Thummim," which consisted of two transparent stones set in the rim of a bow fastened to a breast plate. Through the medium of the Urim and Thummim I translated the record by the gift and power of God. In this important and interesting book the history of ancient America is unfolded, from its first settlement by a colony that came from the Tower of Babel, at the confusion of languages to the beginning of the fifth century of the Christian Era. We are informed by these records that America in ancient times has been inhabited by two distinct races of people. The first were called Jaredites, and came directly from the Tower of Babel. The second race came directly from the city of Jerusalem, about six hundred years before Christ. They were principally Israelites, of the descendants of Joseph. The Jaredites were destroyed about the time that the Israelites came from Jerusalem, who succeeded {538} them in the inheritance of the country. The principal nation of the second race fell in battle towards the close of the fourth century. The remnant are the Indians that now inhabit this country. This book also tells us that our Savior made His appearance upon this continent after His resurrection; that He planted the Gospel here in all its fulness, and richness, and power, and blessing; that they had Apostles, Prophets, Pastors, Teachers, and Evangelists; the same order, the same priesthood, the same ordinances, gifts, powers, and blessings, as were enjoyed on the eastern continent, that the people were cut off in consequence of their transgressions, that the last of their prophets who existed among them was commanded to write an abridgment of their prophecies, history, &c, and to hide it up in the earth, and that it should come forth and be united with the Bible for the accomplishment of the purposes of God in the last days. For a more particular account I would refer to the Book of Mormon, which can be purchased at Nauvoo, or from any of our Traveling Elders. As soon as the news of this discovery was made known, false reports, misrepresentation and slander flew, as on the wings of the wind, in every direction; the house was frequently beset by mobs and evil designing persons. Several times I was shot at, and very narrowly escaped, and every device was made use of to get the plates away from me; but the power and blessing of God attended me, and several began to believe my testimony. On the 6th of April, 1830, the "Church of Jesus Christ of Latter-day Saints" was first organized in the town of Fayette, Seneca county, state of New York. Some few were called and ordained by the Spirit of revelation and prophecy, and began to preach as the Spirit gave them utterance, and though weak, yet were they strengthened by the power of God, and many were brought to repentance, were immersed in the water, and were filled with the Holy Ghost by the laying on of hands. They saw visions and prophesied, devils were cast out, and the sick healed by the laying on of hands. From that time the work rolled forth with astonishing rapidity, and churches were soon formed in the states of New York, Pennsylvania Ohio, Indiana, Illinois, and Missouri; in the last named state a considerable settlement was formed in Jackson county: numbers joined the Church and we were increasing rapidly; we made large purchases of land, our farms teemed with plenty, and peace and happiness were enjoyed in our domestic circle, and throughout our neighborhood; but as we could not associate with our neighbors (who were, many of them, of the basest of men, and had fled from the face of civilized society, to the frontier country to escape the hand of justice,) in their midnight revels, their Sabbath breaking, horse racing and gambling; they commenced at first to ridicule, then to persecute, {539} and finally an organized mob assembled and burned our houses, tarred and feathered and whipped many of our brethren, and finally, contrary to law, justice and humanity, drove them from their habitations; who, houseless and homeless, had to wander on the bleak prairies till the children left the tracks of their blood on the prairie. This took place in the month of November, and they had no other covering but the canopy of heaven, in this inclement season of the year; this proceeding was winked at by the government, and although we had warrantee deeds for our land, and had violated no law, we could obtain no redress. There were many sick, who were thus inhumanly driven from their houses, and had to endure all this abuse and to seek homes where they could be found. The result was, that a great many of them being deprived of the comforts of life, and the necessary attendances, died; many children were left orphans, wives, widows and husbands, widowers; our farms were taken possession of by the mob, many thousands of cattle, sheep, horses and hogs were taken, and our household goods, store goods, and printing press and type were broken, taken, or otherwise destroyed. Many of our brethren removed to Clay county, where they continued until 1836, three years; there was no violence offered, but there were threatenings of violence. But in the summer of 1836 these threatenings began to assume a more serious form, from threats, public meetings were called, resolutions were passed, vengeance and destruction were threatened, and affairs again assumed a fearful attitude, Jackson county was a sufficient precedent, and as the authorities in that county did not interfere they boasted that they would not in this; which on application to the authorities we found to be too true, and after much privation and loss of property, we were again driven from our homes. We next settled in Caldwell and Daviess counties, where we made large and extensive settlements, thinking to free ourselves from the power of oppression, by settling in new counties, with very few inhabitants in them; but here we were not allowed to live in peace, but in 1838 we were again attacked by mobs, an exterminating order was issued by Governor Boggs, and under the sanction of law, an organized banditti ranged through the country, robbed us of our cattle, sheep, hogs, &c., many of our people were murdered in cold blood, the chastity of our women was violated, and we were forced to sign away our property at the point of the sword; and after enduring every indignity that could be heaped upon us by an inhuman, ungodly band of marauders, from twelve to fifteen thousand souls, men, women, and children were driven from their own firesides, and from lands to which they had warrantee deeds, houseless, friendless, and homeless (in the depths of winter) to wander as exiles on the earth, or to seek an asylum in a more {540} genial clime, and among a less barbarous people. Many sickened and died in consequence of the cold and hardships they had to endure; many wives were left widows, and children, orphans, and destitute. It would take more time than is allotted me here to describe the injustice, the wrongs, the murders the bloodshed, the theft, misery and woe that have been caused by the barbarous, inhuman, and lawless proceedings of the state of Missouri. In the situation before alluded to, we arrived in the state of Illinois in 1839, where we found a hospitable people and a friendly home; a people who were willing to be governed by the principles of law and humanity. We have commenced to build a city called "Nauvoo," in Hancock county. We number from six to eight thousand here, besides vast numbers in the county around, and in almost every county of the state. We have a city charter granted us, and charter for a Legion, the troops of which now number 1,500. We have also a charter for a University, for an Agricultural and Manufacturing Society, have our own laws and administrators, and possess all the privileges that other free and enlightened citizens enjoy. Persecution has not stopped the progress of truth, but has only added fuel to the flame, it has spread with increasing rapidity. Proud of the cause which they have espoused, and conscious of our innocence, and of the truth of their system, amidst calumny and reproach, have the Elders of this Church gone forth, and planted the Gospel in almost every state in the Union; it has penetrated our cities, it has spread over our villages, and has caused thousands of our intelligent, noble, and patriotic citizens to obey its divine mandates, and be governed by its sacred truths. It has also spread into England, Ireland, Scotland, and Wales, where, in the year 1840, a few of our missionaries were sent, and over five thousand joined the Standard of Truth; there are numbers now joining in every land. Our missionaries are going forth to different nations, and in Germany, Palestine, New Holland, Australia, the East Indies, and other places, the Standard of Truth has been erected; no unhallowed hand can stop the work from progressing; persecutions may rage, mobs may combine, armies may assemble, calumny may defame, but the truth of God will go forth boldly, nobly, and independent, till it has penetrated every continent, visited every clime, swept every country, and sounded in every ear, till the purposes of God shall be accomplished, and the Great Jehovah shall say the work is done. We believe in God the eternal Father, and in His Son Jesus Christ, and in the Holy Ghost. We believe that men will be punished for their own sins, and not for Adam's transgression. {541} We believe that through the atonement of Christ all mankind may be saved by obedience to the laws and ordinances of the Gospel. We believe that the first principle and ordinances of the Gospel are: (1) Faith in the Lord Jesus Christ; (2) Repentance; (3) Baptism by immersion for the remission of sins; (4) Laying on of hands for the gift of the Holy Ghost. We believe that a man must be called of God by prophecy and by the laying on hands, by those who are in authority, to preach the Gospel and administer in the ordinances thereof. We believe in the same organization that existed in the primitive Church, viz.: apostles, prophets, pastors, teachers, evangelists, etc. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, etc. We believe the Bible to be the word of God, as far as it is translated correctly; we also believe the Book of Mormon to be the word of God. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes: that Zion will be built upon this [the American] continent; that Christ will reign personally upon the earth; and that the earth will be renewed and receive its paradisiacal glory. We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may. We believe in being subject to kings, presidents, rulers and magistrates, in obeying honoring and sustaining the law. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to _all men_; indeed we may say that we follow the admonition of Paul, "We believe all thing, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report, or praiseworthy, we seek after these things." Respectfully, &c., Joseph Smith. Footnotes: 1. The "Wentworth Letter" is one of the choicest documents in our Church literature; as also it is the earliest published document by the Prophet making any pretension to consecutive narrative of those events in which the great latter-day work had its origin. It was published in number 9 of Volume III of the "Times and Seasons," March 1st, 1841; while the publication of that more pretentious History of the Church under the title "History of Joseph Smith," of which these volumes are but a reproduction, was not commenced until number 10, Volume III, of the "Times and Seasons," March 15th, 1841. Introducing this "History of Joseph Smith," in the "Times and Seasons" (Vol. III, p. 726) is the following note referring to the Wentworth Letter and the more pretentious "History." "In the last number I gave a brief history of the rise and progress of the Church, I now enter more particularly into that history, and extract from my journal." Referring again to this Wentworth Letter, I may say that for combining conciseness of statement with comprehensiveness of treatment of the subject with which it deals, it has few equals among historical documents, and certainly none that excel it in our Church literature. In it one has in a few pages (less than six of these pages) a remarkably full history of the leading events in the Church, and an epitome of her doctrines, from the beginning (the birth of the Prophet, 1805) up to the date of publication, March, 1841, a period of thirty-six years. The epitome of the doctrines of the Church, since called "The Articles of Faith," and published by millions, has been carried to all the nations of the earth and tribes of men where the gospel has been preached. These Articles of Faith were not produced by the labored efforts and harmonized contentions of scholastics, but were struck off by one inspired mind at a single effort to make a declaration of that which is most assuredly believed by the Church, for one making earnest inquiry about the truth. The combined directness, perspicuity, simplicity and comprehensiveness of this statement of the principles of our religion may be relied upon as strong evidence of a divine inspiration resting upon the Prophet, Joseph Smith. {542} CHAPTER XXXII. The Bennett-Dyer Correspondence--The Prophet's Discourse on the Subject of the Resurrection, and the Salvation of Children--Epistle of the Twelve to the Saints in England Concerning Their Emigration to America. [Sidenote: Tax Controversy.] _Wednesday, March 2_.--I read the proof of the _Times and Seasons_, as editor for the first time, No. 9, Vol. III, in which is the commencement of the Book of Abraham; [1] paid taxes to Mr. Bagby, in the general business office for county and state purposes, but refused to pay the taxes in the city and town of Commerce, as the demand was illegal, there being no such place known in law, the city and town of Commerce having been included in the city plat of Nauvoo, but continued by our enemies on the tax list for the purpose of getting more money from the Saints; I commenced a settlement with Gilbert Granger on the estate [Kirtland] of his father, Oliver Granger; and continued in my office till nine in the evening, having received a visit from General Dudley of Connecticut. _Thursday, 3_.--I attended council in the general business office (over the store) at nine o'clock a. m. [Sidenote: Attempted Settlement with Gilbert Granger.] In the afternoon, continued the settlement with Gilbert Granger, but finally failed to effect anything, except to get Newel's note. [2] Granger refused to give up the papers to me, which he had received of his father, the same being Church property, although I presented him deeds, {543} mortgages and paper to the amount of some thousands against his father, more than he had against the Church. I also wrote Hiram Barney, Esq., of New York, in reply to his letter of the 24th of January, offering him one hundred dollars per acre, for his twenty acres of land in this city, lying somewhere between the Hotchkiss purchase on the north, and Galland's purchase on the south, or to take an agency to sell the same. [Sidenote: Book of Abraham Fac-simile.] _Friday, 4_.--At my office exhibiting the Book of Abraham in the original to Brother Reuben Hedlock, so that he might take the size of the several plates or cuts, and prepare the blocks for the _Times and Seasons_; and also gave instruction concerning the arrangement of the writing on the large cut, [3] illustrating the principles of astronomy, with other general business. Attended city council, and moved "that when property is sold at sheriff's, marshal's or constable's sale under ordinance of this city, the persons having their property sold shall have the privilege of redeeming the same, by paying the principal and fifteen per cent on principal, with cost and charges, within thirty days after sale." _Saturday, 5_.--Attended the city council, and spoke at considerable length on the powers and privileges of our city charter; among other business of importance, the office of registrar of deeds was established in the city of Nauvoo, and I was chosen registrar by the city council. _Sunday 6_.--I preached at Elder Orson Spencer's near the Temple. _Monday, 7_.--At the general business office. Peter Melling, the Patriarch from England, brought to the office cash $13.47 1/2, and clothing $65 from Parley P. Pratt and Amos Fielding, of England; I transacted much general business and wrote the mayor as follows: {544} _Letter of the Prophet to John C. Bennett--on Bennett's Correspondence Anent Slavery_. Editor's Office, Nauvoo, Illinois, March 7, 1842. _General Bennett_: Respected Brother:--I have just been perusing your correspondence with Doctor Dyer, on the subject of American slavery, and the students of the Quincy Mission Institute, and it makes my blood boil within me to reflect upon the injustice, cruelty, and oppression of the rulers of the people. When will these things cease to be, and the Constitution and the laws again bear rule? I fear for my beloved country--mob violence, injustice and cruelty appear to be the darling attributes of Missouri, and no man taketh it to heart! _O tempora! O mores_! What think you should be done? Your friend, Joseph Smith. _Correspondence between Dr. C. V. Dyer and General J. C. Bennett_. [4] Chicago, January 3, 1842. Dear Sir:--I am not sure that I am not indebted to you for your last letter, not having answered it, as I remember. But as I have been very sick during the long interval of my silence, you will readily excuse any apparent neglect on my part. I thank you for your paper sent me, the _Times and Seasons_, and have got much information from it, and since that, from other sources, in relation to the outrages committed upon the Latter-day Saints by the authorities as well as the people of the state of Missouri; and my blood boiled with indignation to see the whole Christian world--and the whole political world, too, look tamely on, and never raise a warning voice--a voice of expostulation, nor even giving the facts in the case! O what outrages will not be allowed or winked at by those in authority, and the people generally, if they happen to be inflicted upon those who bear an {545} unpopular name, espouse an unpopular cause, and are poor and obscure! It seems as if we had again fallen upon the middle ages, when the privileged classes could pour out their sympathies by the hour, and the very circumstantial and minute details of the loss of the life, or any other serious evil that befell one of their own number; but they could write [of] of hear without emotion, and even with satisfaction and joy, the history of the massacre of a thousand defenseless women and children, if they belonged to the common sort of people. Just read, for example, Madame de Sevigne's account in a letter to her daughter, dated "Aux Rochers," 30 Oct., 1675, in the second volume of De Toquerville's Democracy in America. What, my dear sir, do you think of the treatment which the subject of American slavery receives at the hands of the American press--amongst the people generally, and especially in the halls of Congress? What think you of the sentencing of three men from the Quincy Mission Institute in this state, a short time since, to twelve years confinement in the penitentiary of Missouri, for no crime at all, or only such as God would regard as a virtue? Please look into this matter, and see if you cannot join with the benevolent and fearless, and call the attention of the nation or the state, to these outrages of Missouri, I send you a paper, and mark one of the pieces for your perusal. Read it. I do not know whether you have examined the whole subject of American slavery; but if you have not, I beseech you to do so, and let me hear from you. Is it not sin? Yes. Then is it not right to repent of it? Yes. When? God allows not a moment. Is not repentance and abandonment of sin safe, so long as God commands, and stands ready to look after the consequences? Certainly so. Well, can any court, either state or national, rob me of liberty for twelve years (even against their own state laws), for acting precisely in accordance with the letter and spirit of the Constitution of the United States, and the precepts of Jesus Christ? Is it to be submitted to tamely, that three men shall be immured in a dungeon for twelve years, torn from their families and friends, and from society and usefulness, for barely teaching a fellow being how to go to a place where he may learn the sciences--have his own wages, aye, and his own person? Let me hear from you. Have we not a right to sympathize with each other? I am, very sincerely, your friend and obedient servant, Charles V. Dyer. _Gen. John C. Bennett_. Nauvoo, Hancock county, Illinois. Nauvoo, Ill., January 20th, A. D. 1842. Dear Sir:--Yours of the 3rd inst., accompanied by the _Genius of Liberty_, containing the address of Alvin Stewart, Esq., is before me, {546} and I seize upon this, the first, opportunity to reply. You refer me to Madame de Sevigne's letter to her daughter, dated "Aux Rochers," 30th Oct., A. D. 1675, in the second volume of De Toquerville's Democracy in America; and ask me to examine the subject of American slavery. I have done so: I gave it a full and fair investigation years ago--I swore in my youth that my hands should never be bound nor my feet fettered, nor my tongue palsied--I am the friend of liberty, "Universal liberty," both civil and religious. I ever detested servile bondage. I wish to see the shackles fall from the feet of the oppressed, and the chains of slavery broken. I hate the oppressor's grasp, and the tyrant's rod; against them I set my brows like brass, and my face like steel; and my arm is nerved for the conflict. Let the sons of thunder speak, achieve victories before the cannon's mouth, and beard the lion in his den; till then the cry of the oppressed will not be heard; till then the wicked will not cease to trouble, nor the weary bondman be at rest. Great God, has it come to this--that the free citizens of the sovereign state of Illinois can be taken and immured within the walls of a Missouri penitentiary for twelve long years, for such a crime as God would regard as a virtue! simply for pointing bondsmen to a state of liberty and law! and no man take it to heart? Never, no never, no never! Let the friends of freedom arise and utter their voice, like the voice of ten thousand thunders--let them take every constitutional means to procure a redress of grievances--let there be a concerted effort, and the victory is ours. Let the broad banners of freedom be unfurled, and soon the prison doors will be opened, the captive set at liberty, and the oppressed go free. Missouri will then remember the unoffending Mormons in the days of their captivity and bondage--when murder and rapine were her darling attribute,--why, my heart is filled with indignation, and my blood boils within me, when I contemplate the vast injustice and cruelty which Missouri has meted out to that great philanthropist and devout Christian, General Joseph Smith, and his honest and faithful adherents--the Latter-day Saints, or Mormons; but the time has passed, and God will avenge their wrongs in His own good time. Dr. Dyer, put your hand upon your heart, and remember Zion. Just investigate the wrongs which our people have suffered in their unprecedented privations, the confiscation of their property, and the murder of their friends--the persecutions of the Waldenses in former ages were not to be compared to it, and history affords not a parallel. Now let us make a strong, concerted, and vigorous effort, for Universal Liberty, to every soul of man--civil, religious and political. With high considerations of respect and esteem, suffer me to subscribe myself, Yours respectfully, _Charles V. Dyer, M. D_. John C. Bennett. {547} P. S. Gen. Smith informs me that there are white slaves in Missouri [5] (Mormons) in as abject servitude as the blacks, and we have, as yet, no means of redress! God grant that the day of righteous retribution may not be procrastinated. J. C. B. _Letter of John C. Bennett to Joseph Smith--Anent the Dyer-Bennett Correspondence_. [6] Mayor's Office, City of Nauvoo, Illinois, March 8, A. D., 1842. _Esteemed Friend_: Yours of the 7th inst. has been received, and I proceed to reply, without undue emotion or perturbation. You ask, "When will these things cease to be, and the Constitution and the laws again bear rule?" I reply--once that noble bird of Jove, our grand national emblem, soared aloft, bearing in her proud beak the words "Liberty and Law," and that man that had the temerity to ruffle her feathers, was made to feel the power of her talons; but a wily archer came, and with his venomed arrow dipped in Upas' richest sap, shot the flowing label from the eagle's bill--it fell inverted, and the bird was sick, and is--the label soon was trampled in the dust--the eagle bound and caged. The picture is now before you in bold relief. What think you should be done? The master spirits of the age must rise and break the cage, restore the label, unbind the bird, and let her tower unfettered in the air--then will the nation have repose, and the present minions of power hide their faces in the dust. Many of Missouri's noble sons detest her acts of cruelty and crime, and gladly would they wipe them from the escutcheon of her fame, and will; yes they will lend a helping hand--and all must help, for the time is at hand--and if man, rebellious, cowardly, faltering man, will not do the work, the thunderings of Sinai will wind up the scene--the blood of the murdered Mormons cries aloud for help, and the restoration of the inheritances of the Saints; and God has {548} heard the cry--and the moral battle must be fought, and the victory won, he who answers by fire will cause sword and flame to do their office, and again make the Constitution and the laws paramount to every other consideration--and I swear by the Lord God of Israel, that the sword shall not depart from my thigh, nor the buckler from my arm, until the trust is consummated, and the hydra-headed, fiery dragon slain. This done the proud southron will no longer boast of ill-gotten gain, or wash his hands in the blood of the innocent, or immure the freemen of the prairie State within Missouri's sullied, poisoned, deathly prison walls. Let us always take refuge under the broad folds of the Constitution and the laws, and fear no danger, for the day of vengeance will assuredly come when the Omnipotent hand of the Great God will effect the restitution of the trophies of the brigand victories of Missouri, and again place the Saints on high. Yours respectfully, John C. Bennett. _General Joseph Smith_. _Tuesday, 8_.--Recommenced translating from the Records of Abraham for the tenth number of the _Times and Seasons_, and was engaged at my office day and evening. _Wednesday, 9_.--Examining copy for the _Times and Seasons_, presented by Messrs. Taylor and Bennett, and a variety of other business in my office, in the morning; in the afternoon continued the translation of the Book of Abraham, called at Bishop Knight's and Mr. Davis', with the recorder, and continued translating and revising, and reading letters in the evening, Sister Emma being present in the office. I also wrote Edward Hunter, as follows-- _Letter of the Prophet to Edward Hunter--Business Transactions_. Dear Sir:--I yesterday had the pleasure of receiving your letter of February 10. Am much pleased that you have effected a sale, and are so soon to be with us, &c. I have purchased the lands you desired, and will use my influence to have the improvements made which you wish. Brother Weiler received your letter and says he will do what he can to have all done. The eight hundred dollars for the Temple and Nauvoo House, I wish you to bring in goods, for which I will give you stock and credit as soon as received. I wish you to invest as much money as you possibly can in goods, to {549} bring here, and I will purchase them of you when you come, if we can agree on terms; or you can have my new brick store to rent. I wish the business kept up by some one in the building, as it is a very fine house, and cost me a handsome amount to build it. Some eight or ten thousand dollars worth of goods would be an advantage to this place; therefore, if you or some of the brethren, would bring them on, I have no doubt but that I can arrange for them in some way to your or their advantage. As to money matters here, the State Bank is down, and we cannot tell you what bank would be safe a month hence. I would say that gold and silver is the only safe money a man can keep these times, you can sell specie here for more premium than you have to give; therefore there would be no loss and it would be safe. The bank you deposit in might fail before you had time to draw out again. I am now very busily engaged in translating, and therefore cannot give as much time to public matters as I could wish, but will nevertheless do what I can to forward your affairs. I will send you a memorandum of such goods as will suit this market. Yours affectionately, Joseph Smith. _Thursday, 10_.--Gave instructions concerning a deed to Stephen Markham, Shadrack Roundy, and Hiram Clark, and letter of attorney from Miss Smith to Edward Hunter, and did a great variety of business; rode out; and in the evening attended trial at Brother Hyrum's office, the City of Nauvoo _versus_ Amos Davis, for indecent and abusive language about me while at Mr. Davis' the day previous. The charges were clearly substantiated by the testimony of Dr. Foster, Mr. and Mrs. Hibbard, and others. Mr. Davis was found guilty by the jury, and by the municipal court, bound over to keep the peace six months, under $100 bond; after which I retired to the printing office with Emma, and supped with the Twelve and their wives, who were spending the evening with Sister Hyde. _Friday, 11_. _Extract from the Legion Minutes_. The Nauvoo Legion was on parade, commanded by Lieutenant-General Joseph Smith in person. Several of the Twelve Apostles rode in {550} the general staff as Chaplains. The line was formed at ten o'clock, a. m., and soon the Legion marched from their usual place of parade, below the Temple, to Water-street, in front of General Smith's house, where the troops were inspected, and after a recess marched west on the bank of the river, and taking a circuitous route, resumed their usual post on the parade ground, and closed the day in good order and with good feelings, and to the full satisfaction of the Commander-in-Chief. _Extract of High Council Minutes_. In the evening President Smith attended the trial of Elder Francis Gladden Bishop, at his (the president's) house. Elder Bishop appeared before the High Council of Nauvoo on complaint of having received, written, and published or taught certain "revelations" and doctrines not consistent with the Doctrine and Covenants of the Church. Mr. Bishop refusing to present the written "revelation" the Mayor, (John C. Bennett) issued his warrant and brought them before the council, when parts of the same were read by Mr. Bishop himself to council, the whole mass of which appeared to be the extreme of folly, nonsense, absurdity, falsehood and bombastic egotism--so much so as to keep the Saints laughing, when not overcome by sorrow and shame. President Joseph explained the nature of the case and gave a very clear elucidation of the tendency of such prophets and prophesyings, and gave Mr. Bishop over to the buffetings of Satan until he shall learn wisdom. After a few appropriate observations from Patriarch Hyrum and some of the council, the council voted unanimously that Francis Gladden Bishop be removed from the fellowship of the Church; President Joseph having previously committed the "revelation" above referred to, to the flames. _Saturday, 12_.--I presided over a court-martial of the officers of the Nauvoo Legion at my own house, for the purpose of deciding upon the rank and station of the several officers, and the more perfect organization of the Legion. _Sunday, 13_.--I was with my family. _Monday, 14_.--Transacted a great variety of business at the office. _Tuesday, 15_.--I officiated as grand chaplain at the installation of the Nauvoo Lodge of Free Masons, at the Grove near the Temple. Grand Master Jonas, of Columbus, being present, a large number of people assembled {551} on the occasion. The day was exceedingly fine; all things were done in order, and universal satisfaction was manifested. In the evening I received the first degree in Free Masonry in the Nauvoo Lodge, assembled in my general business office. Some time previous to this [March 15th] Sister Elizabeth Morgan died at London without medical aid, after calling for the Elders, &c., which created much excitement, and a coroner's inquest was called by Mr. Baker, who brought in a verdict of "natural death." _The Prophet Becomes Editor of the Times and Seasons_. This paper commences my editorial career: I alone stand responsible for it, and shall do for all papers [i. e. Nos. of the _Times and Seasons_,] having my signature henceforward. I am not responsible for the publication or arrangement of the former paper; the matter did not come under my supervision. Joseph Smith. We extract the following from the New York _Tribune_: _Honor Among Thieves_. "The paymaster of the Missouri Militia, called out to put down the Mormons some two years since, was supplied with money some time since, and started for Western Missouri, but has not yet arrived there. It is feared he has taken the Saline slope." We are not surprised that persons who could wantonly, barbarously, and without shadow of law, drive fifteen thousand men, women and children from their homes, should have among them a man who was so lost to every sense of justice, as to run away with the wages for this infamous deed; it is not very difficult for men who can blow out the brains of children; who can shoot down and hew to pieces our ancient veterans who fought in defense of our country, and delivered it from the oppressor's grasp; who could deliberately and in cold blood, murder men and rob them of their boots, watches, &c., and whilst their victims were yet weltering in their blood, and grappling with death, proceed to rob the widows' houses. Men who can deliberately do this, and steal nearly all the horses, cattle, sheep, hogs, and property of a whole community, and drive them from their homes _en masse_, in an {552} inclement season of the year, will not find many qualms of conscience in stealing the pay of his brother thieves, and taking the "Saline slope." The very idea of Government paying these men for their bloody deeds, must cause the sons of liberty to blush, and to hang their harps upon the willow, and make the blood of every patriot run chill. The proceedings of that state have been so barbarous and inhuman that our indignation is aroused when we reflect upon the scene. We are here reminded of one of the patriotic deeds of the government of that state, who after they had robbed us of everything we had in the world, and taken from us many hundred thousand dollars' worth of property, had their sympathies so far touched (_alias_ their good name) that they voted two thousand dollars to the relief of the "_suffering Mormons_," and choosing two or three of her noblest sons, to carry their heavenly boon, these angels of salvation came in the plentitude of their mercy and in the dignity of their office to Far West. To do what? To feed its hungry and clothe its naked with the $2,000? Verily nay! but to go into Daviess county and steal the Mormons' hogs (which they were prohibited themselves from obtaining under penalty of death) to distribute among the destitute, and to sell where they could obtain the money. These hogs thus obtained were shot down in their blood and not otherwise bled; they were filthy to a degree. These, the Mormons' own hogs, and a few goods, the sweepings of an old store in Liberty, were what these patriotic and noble-minded men gave to the "poor Mormons," and then circulated to the world how sympathetic, benevolent, kind and merciful the Legislature of the State of Missouri was, in giving two thousand dollars to the "suffering Mormons." Surely "the tender mercies of the wicked are cruel." _Wednesday, March 16_.--I was with the Masonic Lodge and rose to the sublime degree. _Thursday, 17_.--The High Council withdrew the hand of fellowship from Elder Oliver Olney for setting himself up as a prophet, and took his license. [Sidenote: Origin of the Female Relief Society.] I assisted in commencing the organization of "The Female Relief Society of Nauvoo" in the Lodge Room. Sister Emma Smith, President, and Sister Elizabeth Ann Whitney and Sarah M. Cleveland, Counselors. I gave much instruction, read in the New Testament, and Book of Doctrine and Covenants, concerning the Elect Lady, and showed that the elect meant to be elected to a certain work, &c., and {553} that the revelation was then fulfilled by Sister Emma's election to the Presidency of the Society, she having previously been ordained to expound the Scriptures. Emma was blessed, and her counselors were ordained by Elder John Taylor. _Friday, 18 and Saturday 19_.--At home and at my office engaged in business, temporal and spiritual. _Sunday, 20_.--I preached to a large assembly in the grove, near the Temple on the west. The body of a deceased child of Mr. Windsor P. Lyon being before the assembly, changed my design in the order of my remarks. [The following is a brief synopsis of the Prophet's remarks, by Elder Wilford Woodruff:] _The Prophet's Sermon on Life and Death; the Resurrection and the Salvation of Children_. President Smith read the 14th chapter of Revelation, and said--We have again the warning voice sounded in our midst, which shows the uncertainty of human life; and in my leisure moments I have meditated upon the subject, and asked the question, why it is that infants, innocent children, are taken away from us, especially those that seem to be the most intelligent and interesting. The strongest reasons that present themselves to my mind are these: This world is a very wicked world; and it is a proverb that the "world grows weaker and wiser;" if that is the case, the world grows more wicked and corrupt. In the earlier ages of the world a righteous man, and a man of God and of intelligence, had a better chance to do good, to be believed and received than at the present day: but in these days such a man is much opposed and persecuted by most of the inhabitants of the earth, and he has much sorrow to pass through here. The Lord takes many away, even in infancy, that they may escape the envy of man, and the sorrows and evils of this present world; they were too pure, too lovely, to live on earth; therefore, if rightly considered, instead of mourning we have reason to rejoice as they are delivered from evil, and we shall soon have them again. What chance is there for infidelity when we are parting with our friends almost daily? None at all. The infidel will grasp at every straw for help until death stares him in the face, and then his infidelity takes its flight, for the realities of the eternal world are resting upon him in mighty power; and when every earthly support and prop fails him, he {554} then sensibly feels the eternal truths of the immortality of the soul. We should take warning and not wait for the death-bed to repent, as we see the infant taken away by death, so may the youth and middle aged, as well as the infant be suddenly called into eternity. Let this, then, prove as a warning to all not to procrastinate repentance, or wait till a deathbed for it is the will of God that man should repent and serve Him in health, and in the strength and power of his mind, in order to secure His blessing, and not wait until he is called to die. The doctrine of baptizing children, or sprinkling them, or they must welter in hell, is a doctrine not true, not supported in Holy Writ, and is not consistent with the character of God. All children are redeemed by the blood of Jesus Christ, and the moment that children leave this world, they are taken to the bosom of Abraham. The only difference between the old and young dying is, one lives longer in heaven and eternal light and glory than the other, and is freed a little sooner from this miserable, wicked world. Notwithstanding all this glory, we for a moment lose sight of it, and mourn the loss, but we do not mourn as those without hope. My intention was to have spoken on the subject of baptism, but having a case of death before us, I thought proper to refer to that subject. I will now, however say a few words upon baptism, as I intended. God has made certain decrees which are fixed and immovable: for instance,--God set the sun, the moon, and the stars in the heavens, and gave them their laws, conditions and bounds, which they cannot pass, except by His commandments; they all move in perfect harmony in their sphere and order, and are as lights, wonders and signs unto us. The sea also has its bounds which it cannot pass. God has set many signs on the earth, as well as in the heavens; for instance, the oak of the forest, the fruit of the tree, the herb of the field--all bear a sign that seed hath been planted there; for it is a decree of the Lord that every tree, plant, and herb bearing seed should bring forth of its kind, and cannot come forth after any other law or principle. Upon the same principle do I contend that baptism is a sign ordained of God, for the believer in Christ to take upon himself in order to enter into the kingdom of God, "for except ye are born of water and of the Spirit ye cannot enter into the kingdom of God," said the Savior. It is a sign and a commandment which God has set for man to enter into His kingdom. Those who seek to enter in any other way will seek in vain; for God will not receive them, neither will the angels acknowledge their works as accepted, for they have not obeyed the ordinances, nor attended to the signs which God ordained for the salvation of man, to prepare him for, and give him a title to, a celestial glory; and God had decreed that all who will not {555} obey His voice shall not escape the damnation of hell. What is the damnation of hell? To go with that society who have not obeyed His commands. Baptism is a sign to God, to angels, and to heaven that we do the will of God, and there is no other way beneath the heavens whereby God hath ordained for man to come to Him to be saved, and enter into the kingdom of God, except faith in Jesus Christ, repentance, and baptism for the remission of sins, and any other course is in vain; then you have the promise of the gift of the Holy Ghost. What is the sign of the healing of the sick? The laying on of hands is the sign or way marked out by James, and the custom of the ancient Saints as ordered by the Lord, and we cannot obtain the blessing by pursuing any other course except the way marked out by the Lord. What if we should attempt to get the gift of the Holy Ghost through any other means except the signs or way which God hath appointed--would we obtain it? Certainly not; all other means would fail. The Lord says do so and so, and I will bless you. There are certain key words and signs belonging to the Priesthood which must be observed in order to obtain the blessing. The sign of Peter was to repent and be baptized for the remission of sins, with the promise of the gift of the Holy Ghost; and in no other way is the gift of the Holy Ghost obtained. There is a difference between the Holy Ghost and the gift of the Holy Ghost. Cornelius received the Holy Ghost before he was baptized, which was the convincing power of God unto him of the truth of the Gospel, but he could not receive the gift of the Holy Ghost until after he was baptized. Had he not taken this sign or ordinance upon him, the Holy Ghost which convinced him of the truth of God, would have left him. Until he obeyed these ordinances and received the gift of the Holy Ghost, by the laying on of hands, according to the order of God, he could not have healed the sick or commanded an evil spirit to come out of a man, and it obey him; for the spirits might say unto him, as they did to the sons of Sceva: "Paul we know and Jesus we know, but who are ye?" It mattereth not whether we live long or short on the earth after we come to a knowledge of these principles and obey them unto the end. I know that all men will be damned if they do not come in the way which He hath opened, and this is the way marked out by the word of the Lord. As concerning the resurrection, I will merely say that all men will come from the grave as they lie down, whether old or young; there will not be "added unto their stature one cubit," neither taken from it; all will be raised by the power of God, having spirit in their bodies, and not blood. Children will be enthroned in the presence of God and the {556} Lamb with bodies of the same stature [7] that they had on earth, having been redeemed by the blood of the Lamb; they will there enjoy the fullness of that light, glory and intelligence, which is prepared in the celestial kingdom. "Blessed are the dead who die in the Lord, for they rest from their labors and their works do follow them." The speaker, before closing, called upon the assembly before him to humble themselves in faith before God, and in mighty prayer and {557} fasting to call upon the name of the Lord, until the elements were purified over our heads, and the earth sanctified under our feet, that the inhabitants of this city may escape the power of disease and pestilence, and the destroyer that rideth upon the face of the earth, and that the Holy Spirit of God may rest upon this vast multitude. At the close of the meeting, President Smith said he should attend to the ordinance of baptism in the river, near his house, at two o'clock, and at the appointed hour, the bank of the Mississippi was lined with a multitude of people, and President Joseph Smith went into the river and baptized eighty persons for the remission of their sins, and what added joy to the scene was, that the first person baptized was M. L. D. Wasson, a nephew of Mrs. Emma Smith--the first of her kindred that has embraced the fullness of the Gospel. At the close of this interesting scene, the administrator lifted up his hands towards heaven, and implored the blessing of God to rest upon the people; and truly the Spirit of God did rest upon the multitude, to the joy and consolation of our hearts. After baptism, the congregation again repaired to the grove, near the Temple, to attend to the ordinance of confirmation, and, notwithstanding President Smith had spoken in the open air to the people, and stood in the water and baptized about eighty persons, about fifty of those baptized received their confirmation under his hands in the after part of the day. While this was progressing, great numbers were being baptized in the font. {558} After this, I baptized a large number in the font myself. _An Epistle of the Twelve to the Church of Jesus Christ of Latter-day Saints in its Various Branches and Conferences in Europe. Greeting_: Beloved Brethren.--We feel it our privilege and a duty we owe to the great and glorious cause in which we have enlisted, to communicate to you at this time, some principles which if carried into effect, will facilitate the gathering of the Saints, and tend to ameliorate the condition of those who are struggling with poverty and distress, in this day when the usual means of support seem to be cut short to the laboring classes, through the depression that everywhere prevails in the general business mart of the civilized world. Our situation is such in these last days, and our salvation spiritually is so connected with our salvation temporally, that if one fail, the other necessarily must be seriously affected, if not wholly destroyed. God has made us social beings; He has endowed us with capacities for enjoying each other's society, and it is our duty to bring those powers and privileges into exercise, so far as we can, and for this it is our duty to strive by all lawful and expedient measures within our reach. While we remain in this state of existence, we need food and raiment, habitations and society, and without these our enjoyments must be greatly limited, and the real object of our existence diminished, if not wholly destroyed. Though the Saints should possess all the common gifts of the Spirit of God, and yet remain destitute of those comforts so much needed for the sustenance of their bodies, they would be comparatively miserable; but when they arrive at that state of perfection, and are clothed upon with the more special gifts and power of increasing the widow's oil and meal, or if receiving their food from the ravens, like Elijah, they will not need to bestow so much attention on every trifle of the passing moments, as they now do; and until that period arrives they will recollect that to be in the exercise of the fullness of spiritual blessings they must be watchful and careful to provide things honest in the sight of all men for the sustenance and comfort of all these frail, perishable bodies. That we may be instruments in the hands of God of thus promoting your present and future temporal and spiritual welfare, we write you at the present time. Many of you are desirous of emigrating to this country, and many have not the means to accomplish their wishes, and if we can assist you by our prayers and our counsels to accomplish the desires of your hearts in this thing, so far we will rejoice and be satisfied. You not only wish to emigrate to this section of the earth, but you desire also to have some laudable means of comfortable subsistence after you arrive {559} here, and this also is important. How then, shall these things be accomplished and your souls be satisfied? We answer, by united understanding and concert of action. You all, or most of you, have trades or different kinds of business, with which you have been long familiarized, and in which you would like to continue for the purpose of procuring a subsistence; and a great proportion of your occupation is such that no employment can be had in this city or vicinity; for instance: there are no cotton manufactories established here, and many of you know no other business. You want to come here, and when here, want to continue your labors in your accustomed branches of business; but you have no means to get here, and when here there are no factories, and yet factories are needed here, and there would be a ready market for all the fabrics which could be manufactured. Now comes the concert of action; if the Church will arise unitedly; if the brethren will individually feel that the great work of the Lord is depending on themselves as instruments to assist in carrying it forward; and will unite all their means, faith and energy, in one grand mass, all that you desire can speedily be accomplished. A short time only will elapse before you yourselves will be astonished at the result, and you will feel that your desires are more than realized. While the Saints are united, no power on the earth, or under the earth can prevail against them; but while each one acts for himself, many, very many, are in danger of being overthrown. God has promised all things to those who love Him and keep His commandments; then why be afraid that one should get a little more than another, or that one should gain, for a little moment, what another might lose; when Jesus has promised that the faithful shall be one with Him, as He is one with the Father, and shall possess all things in the due time of the Lord; not by stealth, not by force, not by the sword, but by the gift of the Father, through faithfulness to His commands; and the more they shall suffer, while they work in righteousness on the earth, the greater will be their reward, the more glorious their kingdom, the more extended their power, when they shall arrive in the celestial paradise. Knowing and feeling these things as we do, and having respect unto the recompense of reward to be revealed hereafter, regardless of all necessary privation and labor to accomplish what our Master has given us to do, and desiring not to possess the kingdom alone, but that all the honest in heart should be united with us in the great and glorious work of building up Zion and her stakes, we will call upon you, dear brethren, to unite with us, all with one accord, to do what? To do the very things you desire should be done; to convey you to the place where you are, and then put you in possession of all the means {560} you may need for your support; so that you may enjoy the fullness of the blessings belonging to the sons and daughters of Zion's King. Had we means we would not ask your aid; we would gladly send the ships of Tarshish to bear you across the great waters, we would bring you to our homes, to our firesides; we would provide you habitations, lands and food, when you arrive among us. Our hearts are large enough to do all this, and a great deal more; but we have not the means; we have to labor for our own subsistence, as well as attend to those things which are laid upon us of the Lord, and which concern the whole Church as much as ourselves. It is not the will of heaven that any one should be put in possession of all things without striving for them. Where much is given, much is required; and he who has but one talent, must be as diligent in the use thereof as he that has ten, or he will lose his talent and his blessing; and it becometh him who hath but one, five or ten, to use them in the most economical manner possible, or he will not have enough to bring him hither; and that he who hath five pounds may have enough and to spare to him who hath but one, or in other words to help the brethren to accomplish with a little what otherwise would require much more than they can command, is the object of this Epistle. Had we the means we would send vessels of our own, laden with flour, meats, fruits, and all sea stores necessary for the comfort of the brethren on the water, so that they would have nothing more to do than go on shipboard, and land at New Orleans; from thence we would take them on our steamers, and bring them to this place, for this is the best place for the Saints to stop at for the present. There may be other places where individuals might have the prospect of adding at once, more rapidly to their pecuniary interest, than they could here; but we can only say, it is the will of the Lord that the Saints build Nauvoo, and settle therein or in the vicinity; and we know assuredly that those who give heed to every word that proceedeth out of the mouth of the Lord, will be richer eventually--and not far distant--than those who may seem to prosper more by following their own inclinations. Brethren, we wish not to control you or your means; it is not for our peace or interest; nay, rather, it is a source of labor, trouble and anxiety to have ought to do with the pecuniary business of the Church, which we would gladly avoid, could we do it, and do our duty--could we do it, and the things desired be accomplished, and we stand guiltless where God hath placed us--and for this reason we desire to make such arrangements as will most tend to leave the business in your own hands, or in the hands of those whom you shall select; men of your own acquaintance, in whom you can repose confidence that they will execute {561} their trust in righteousness. And that our plans may be understood by you, and carried into execution, we have sent unto you our beloved brother, Elder John Snyder, the bearer of this Epistle, and other Epistles also, previously written by us to you; and we beseech you, brethren, to receive him as a servant of the Most High, authorized according to the order of the kingdom of heaven, and assist him by all lawful means in your power, to execute the mission entrusted to him; for great events depend upon his success; but to none will they be greater than to yourselves. Our authority for thus sending Brother Snyder to you, is found in the "Book of the Law of the Lord," page 36, as follows-- "Nauvoo, December 22, 1841. The word of the Lord came unto Joseph the Seer; verily thus saith the Lord--Let my servant John Snyder take a mission to the Eastern continent, unto all the conferences now sitting in that region, and let him carry a package of epistles that shall be written by my servants the Twelve, making known unto the Saints their duties concerning the building of my houses, which I have appointed unto you, saith the Lord, that they may bring their gold, and their silver, and their precious stones, and the box tree, and the fir tree, and all fine wood to beautify the place of my sanctuary, saith the Lord, and let him return speedily, with all means which shall be put into his hands: even so. Amen." In this revelation, the brethren will discover their duty in relation to the building of the Temple of the Lord in Nauvoo, and the Nauvoo House; and we call upon them with united cry to give heed unto the things written, and help to build the houses which God has commanded, so that Brother Snyder may speedily return with means to strengthen the hands of the laborers, and adorn and beautify the Tabernacle of Jehovah. Brethren, while you are thus preparing to send up your offerings to this place, if you will act in concert with our well beloved brother, Elder Parley P. Pratt, and the regularly constituted authorities of the Church in England; and collect as great an amount of cotton, linen, and woollen goods, silks, cutlery, and hardware, &c., even all the varieties of goods which might be useful in this country, and which can be obtained by the brethren in this time of monied scarcity, and forward the same to us by Brother Snyder, or your own agent, in company with him, or otherwise, and at other times, we will pay you for those goods, in lands, in or out of the city, in houses, cattle, and such kind of property as you may need; and with those goods we will purchase lands, &c., flour, meat, and all things necessary for a sea voyage, which can be had cheaper here than in England, and charter ships, and forward the same to England, or such places as emigration may require, and bring back {562} in return a ship load of emigrants, at a cheaper rate than they can now emigrate; while, at the same time, those who remain can continue to collect and forward merchandize as before, which will give us the means of continuing our purchases here, of keeping ships passing and repassing, and of building manufacturing establishments ready for the brethren when they arrive in our midst. While the great depression of the moneyed institutions continues as it now is, the people are compelled to resort to all laudable measures to effect those exchanges of property which are necessary to accomplish their designs in removing from one place to another, and from one kingdom to another; and by a faithful execution of the plans proposed above, much, very much, may be effected in emigration without the aid of cash, or with very little, at the most; and goods may be obtained to advantage for houses and lands which the brethren may have to dispose of, and in payment of debts due them, when it would be impossible for them to sell for cash at any price, or get their pay for debts due them even at a great discount, and thus thousands and tens of thousands may be made to rejoice in this land of plenty, while, were it not for a concert of action, they might remain where they are for years, or never have the opportunity of appearing among us on this side the great waters, until the morning of the first resurrection. But, brethren, we want to see you here. We long to see all here who want to be here, and none others, for we desire the increase of those who love God and work righteousness, that Zion's cords may be lengthened, and her stakes strengthened; though the country is free to all who will abide her laws, and we have no disposition to cast out any from our midst who will submit thereto. For many particulars in relation to the times and course of emigration, and many other important items connected with the general and particular interest of the Church, we would refer you to our former epistles, as to enter into a particular and minute detail of all items referred to in this epistle, would be impossible. Brother Snyder will enter into the subject more minutely, and with the assistance of the presidency among you, will unfold the same, so that no one need misunderstand. The brethren need not suppose that this thing is of our own imagination, simply; or that the result thereof, if fully carried into execution, will be of doubtful character. We have been guided by the Spirit of the Lord in our deliberations concerning the matter; and have been instructed by the Prophet of the Most High, even Joseph, the Seer and Revelator, for the Church, whose instructions to us are as the voice of the Lord, and whose admonitions we ever regard as true and faithful, and worthy the confidence of al who profess the Gospel of Jesus Christ. {563} We have been with him in prosperity and adversity, in sickness and health, in public and private, in all situations where men may reasonably associate with each other, and know that his words are true, his teachings sacred, his character unsullied among men of truth, and that he is what the Church acknowledge him to be, a man of God, and the spokesman of the Most High unto His people; and we bear this testimony unto the world, calling on all the honest in heart to uphold him by their faith and prayers, that he may live long, enjoy much, and accomplish great things for the kingdom which he has been the honored instrument of establishing on the earth in these last days, even that he may lead a great multitude into the celestial kingdom. That the Saints may enjoy the teachings of the Prophet; those teachings which can be had only at this place, so that they may go on from knowledge to knowledge even to perfection, they want to come up hither; and that the plans before suggested may by facilitated, let some individuals with capital come immediately and build factories--individuals who have the means, understand the business, and are capable of superintending the concerns thereof. There is every natural advantage at this place for facilitating such an order of things; water, wood, and coal in abundance, and it only wants the hand of the laborer to bring them forth in form suited to their several uses; and, while the gold and the silver are secreted by the hands of unprincipled speculators, let us go forward and accomplish without gold or silver, that which might be more easily and expeditiously done with it. Let the brethren ever remember the admonitions we have so often given, that Zion is not to be built up without labor, fatigue, and trial of the faith of many; that when John saw the great company on Mount Zion, he saw those who had come up through great tribulation; he also saw those who had endured great tribulation after they had arrived, and before the kingdom was completed. The Saints of this day are of the number John saw, and those--and those only who are willing to endure tribulation, as good soldiers, without murmuring--will eventually find their names enrolled in the Lamb's Book of Life, and obtain an inheritance in the holy city. To all those who are desirous of sharing in the poverty and sufferings incident to new countries and the children of the kingdom, we would say, come up hither, and help us to bear the burden, and you shall share the riches, glory and honors of the kingdom. And those who are not willing to suffer afflictions, losses, crosses, and disappointments with the people of God, may as well stay away and be destroyed, as to come here and perish, for perish they must who cannot abide a celestial law, and endure to the end in all meekness, patience, and faithfulness. {564} Inasmuch as Elder Levi Richards has asked for counsel, we would recommend him to return to Nauvoo, as soon as circumstances shall permit. Praying that you may be blessed with wisdom, intelligence, and perseverance, in every good word and work, so that you may accomplish your desires, and help to roll on the great work in which you have enlisted, we subscribe ourselves your brethren and fellow laborers in the kingdom of patience. Amen. Brigham Young, President. Heber C. Kimball, William Smith, Orson Pratt, John E. Page, Lyman Wight, Wilford Woodruff, John Taylor, Geo. A. Smith. Willard Richards, Clerk. City of Nauvoo, Hancock County, Illinois, March 20, 1842. Footnotes: 1. No. 9 of the _Times and Seasons_ was evidently not published on time, since it is supposed to have been published on March the first, and here is an account of the proofs being read on the second of March. 2. This refers doubtless to Bishop Newel K. Whitney. 3. This refers to Fac-simile No. 2, p. 521, which was published in the _Times and Seasons_ in double page size. 4. The correspondence between Dr. Dyer, Chicago, and Dr. John C. Bennett, referred to in the Prophet's letter above, is thought to be of sufficient importance to be inserted in the body of the History, though heretofore, when the history of the Prophet has been published, it has been omitted. The case of the three men from the Quincy Mission Institute being imprisoned for twelve years; in the Missouri penitentiary "for no crime at all, or only as such us God would regard as a virtue"--"for barely teaching a fellow being," as Dr. Dyer naively put it, "how to go to a place where he may learn the sciences, have his own wages, aye, and his own person." This case was one in which the three men had violated some local law of the state of Missouri against encouraging slaves to leave their masters for the purpose of going into free states as the national fugitive slave law was not then in existence, and was not enacted until 1850. 5. The "slaves" here referred to are explained in an editorial note in the _Times and Seasons_ in which the above correspondence appears (Vol. III, No. 10) to mean children of Mormon parentage still in Missouri--"the children of murdered parents; others of Mormon parents now in this city"--Nauvoo. The charge of their being "slaves" is far-fetched and was made only because of the severe stress of feeling experienced by the Saints when contemplating things that related to Missouri, and some allowance must be made for the bombast, bragadocio and hypocrisy of John C. Bennett. 6. Because of its bearing upon the character of John C. Bennett, as also to complete this Dyer-Bennett correspondence, the letter of John C. Bennett to the Prophet in answer to the note of the latter, introducing this whole correspondence, the following communication is inserted. 7. It must be remembered that the above report of the Prophet's remarks, as also the report of the King Follett sermon (preached in April, 1844, and which will appear in Volume V of this history), where the same matter of infants being enthroned in power while remaining of the same stature as when on earth, and at the time of their death, is mentioned--were reported in long hand and from memory, so that they are very likely to contain inaccuracies and convey wrong impressions. This matter of children after the resurrection remaining of the same stature as at their death is well known to be such an error. The writer of this note distinctly remembers to have heard the late President Wilford Woodruff, who reported the above sermon, say, that the Prophet corrected the impression that had been made by his King Follett sermon, that children and infants would remain fixed in the stature of their infancy and childhood in and after the resurrection. President Woodruff very emphatically said on the occasion of the subject being agitated about 1888-9, that the prophet taught subsequently to his King Follett sermon that children while resurrected in the stature at which they died would develope to the full stature of men and women after the resurrection; and that the contrary impression created by the report of the Prophet's King Follett sermon was due to a misunderstanding of his remarks and erroneous reporting. In addition to this personal recollection of the writer as to the testimony of the late President Wilford Woodruff, the following testimony of Elder Joseph Horne and his wife, M. Isabella Horne, on the same subject is important. The statements here copied were delivered in the presence of President Angus M. Cannon, of the Salt Lake Stake of Zion, and Elder Arthur Winter, at the residence of Brother Horne, in Salt Lake City, on November 19, 1896, and were reported stenographically by Arthur Winter, the Church official reporter. _Sister M. Isabella Horne said_: "In conversation with the Prophet Joseph Smith once in Nauvoo, the subject of children in the resurrection was broached. I believe it was in Sister Leonora Cannon Taylor's house. She had just lost one of her children, and I had also lost one previously. The Prophet wanted to comfort us, and he told us that we should receive those children in the morning of the resurrection just as we laid them down, in purity and innocence, and we should nourish and care for them as their mothers. He said that children would be raised in the resurrection just as they were laid down, and that they would obtain all the intelligence necessary to occupy thrones, principalities and powers. The idea that I got from what he said was that the children would grow and develop in the Millennium, and that the mothers would have the pleasure of training and caring for them, which they had been deprived of in this life. "This was sometime after the King Follett funeral, at which I was present." _Brother Joseph Horne_ said: "I heard the Prophet Joseph Smith say that mothers should receive their children just as they laid them down, and that they would have the privilege of doing for them what they could not do here, the Prophet remarked: "How would you know them if you did not receive them as you laid them down?" I also got the idea that children would grow and develop after the resurrection, and that the mothers would care for them and train them." "We hereby certify that the foregoing is a full, true and correct account of the statements made by Joseph and M. Isabella Horne on the subject mentioned." Angus M. Cannon. Arthur Winter. We have read the foregoing, and certify that it is correct. Joseph Horne. M. Isabella Horne. In the Improvement Era for June, 1904, President Joseph F. Smith in an editorial on the Resurrection said: "The body will come forth as it is laid to rest, for there is no growth or development in the grave. As it is laid down, so will it arise, and changes to perfection will come by the law of restitution. But the spirit will continue to expand and develop, and the body, after the resurrection will develop to the full stature of man." This may be accepted as the doctrine of the Church in respect to the resurrection of children and their future development to the full stature of men and women; and it is alike conformable to that which will be regarded as both reasonable and desirable. {565} CHAPTER XXXIII. A Mason's Estimate of Nauvoo and the Prophet--Organization of the Female Relief Society--"Try the Spirits"--The Prophet's Editorial. _Monday, March 21, 1842_.--I commenced a settlement with William Marks, who had loaned money and property to the Church at various times. _Tuesday, 22_.--I was at the general business office through the day, and at home in the evening. The following is from the _Advocate_, printed at Columbus, the residence of Grand Master [i. e. grand master mason] Jonas: Nauvoo and the Mormons. Mr. Editor.--Having recently had occasion to visit the city of Nauvoo, I cannot permit the opportunity to pass without expressing the agreeable disappointment that awaited me there. I had supposed, from what I had previously heard, that I should witness an impoverished, ignorant and bigotted population, completely priest-ridden, and tyrannized over by Joseph Smith, the great prophet of these people. On the contrary, to my surprise, I saw a people apparently happy, prosperous and intelligent. Every man appeared to be employed in some business or occupation. I saw no idleness, no intemperance, no noise, no riot--all appeared to be contented, with no desire to trouble themselves with anything except their own affairs. With the religion of these people I have nothing to do; if they can be satisfied with the doctrines of their new revelation, they have a right to be so. The Constitution of the country guarantees to them the right of worshiping God according to the dictates of their own conscience, and if that can be so easily satisfied, why should we who differ from them complain? But I protest against the slanders and persecutions that are continually heaped upon these people. I could see no disposition on their part to be otherwise than a peaceable and law-abiding people, and all they ask of the country is to permit them to live under the protection of the {566} laws, and to be made amenable for their violations. They may have among them bad and desperate characters, and what community has not? But I am satisfied the Mormon people, as a body, will never be the aggressors or violators of the law. While at Nauvoo I had a fine opportunity of seeing the people in a body. There was a Masonic celebration, and the Grand Master of the state was present for the purpose of publicly installing the officers of a new lodge. An immense number of persons assembled on the occasion, variously estimated from five to ten thousand persons, and never in my life did I witness a better-dressed or a more orderly and well-behaved assemblage; not a drunken or disorderly person to be seen, and the display of taste and beauty among the females could not well be surpassed anywhere. During my stay of three days, I became well acquainted with their principal men, and more particularly with their Prophet, the celebrated "Old Joe Smith." I found them hospitable, polite, well-informed and liberal. With Joseph Smith, the hospitality of whose house I kindly received, I was well pleased; of course on the subject of religion, we widely differed, but he appeared to be quite as willing to permit me to enjoy my right of opinion, as I think we all ought to be to let the Mormons enjoy theirs; but instead of the ignorant and tyrannical upstart, judge my surprise at finding him a sensible, intelligent, companionable and gentlemanly man. In frequent conversations with him he gave me every information that I desired, and appeared to be only pleased at being able to do so. He appears to be much respected by all the people about him, and has their entire confidence. He is a fine looking man about thirty-six years of age, and has an interesting family. The incorporated limits of Nauvoo contains, it is said, about seven thousand persons; the buildings are generally small and much scattered. The Temple and Nauvoo House, now building, will probably, in beauty of design, extent and durability, excel any public building in the state, and will both be enclosed before winter. From all I saw and heard, I am led to believe that, before many years, the city of Nauvoo will be the largest and most beautiful city of the west, provided the Mormons are unmolested in the peaceable enjoyment of their rights and privileges, and why they should be troubled while acting as good citizens, I cannot imagine; and I hope and trust that the people of Illinois have no disposition to disturb unoffending people who have no disposition but to live peaceably under the laws of the country, and to worship God under their own vine and fig tree.--An Observer, Adams County. _Extract from a Letter from Elder E. P. Maginn, Salem, Massachusetts_. I am on a visit to assist Elder Erastus Snow in his successful and {567} extended field of labor in this branch. Sixty-five have been obedient to the faith of the Gospel, and hundreds of others almost persuaded. In Boston near forty have obeyed through the faithful labors of Elder Freeman Nickerson. I have been absent from Peterborough two weeks; have preached three or four times in Boston, Salem, Marblehead, Chelsea, &c., and purpose returning to Peterborough next Sunday, where I have been laboring with good success, thirty-six have obeyed since last fall; at New Salem, Massachusetts, thirty-five to forty have obeyed since August last; Leverett, eighteen or twenty; Gilsum, New Hampshire, twenty to thirty. I have preached from one to three times every day, and cannot fill one in twenty of the calls for preaching; there is the greatest excitement in this country that I ever beheld during my travels since I left Nauvoo--a period of near three years, in which I have traveled through eighteen states and British provinces. _Wednesday, 23_.--In council with Heber C. Kimball, Willard Richards and others at my office. [Sidenote: Organization of the Relief Society.] _Thursday, 24_.--I attended by request, the Female Relief Society, whose object is the relief of the poor, the destitute, the widow and the orphan, and for the exercise of all benevolent purposes. Its organization was completed this day. Mrs. Emma Smith takes the presidential chair; Mrs. Elizabeth Ann Whitney and Sarah M. Cleveland are her counselors; Mrs. Elvira Cole is treasurer, and our well-known and talented poetess, Miss Eliza R. Snow, secretary. There was a very numerous attendance at the organization of the society, and also at the subsequent meetings, of some of our most intelligent, humane, philanthropic and respectable ladies; and we are well assured from a knowledge of those pure principles of benevolence that flow spontaneously from their humane and philanthropic bosoms, that with the resources they will have at command, they will fly to the relief of the stranger; they will pour in oil and wine to the wounded heart of the distressed; they will dry up the tears of the orphan and make the widow's heart to rejoice. [Sidenote: Character of the Mormon Women.] Our women have always been signalized for their acts of benevolence and kindness; but the cruel usage that they {568} received from the barbarians of Missouri, has hitherto prevented their extending the hand of charity in a conspicuous manner; yet in the midst of their persecution, when the bread has been torn from their helpless offspring by their cruel oppressors, they have always been ready to open their doors to the weary traveler, to divide their scant pittance with the hungry, and from their robbed and impoverished wardrobes, to divide with the more needy and destitute; and now that they are living upon a more genial soil, and among a less barbarous people, and possess facilities that they have not heretofore enjoyed, we feel convinced that with their concentrated efforts, the condition of the suffering poor, of the stranger and the fatherless will be ameliorated. We had the privilege of being present at their organization, and were much pleased with their _modus operandi_, and the good order that prevailed. They are strictly parliamentary in their proceedings. An earthquake at Falmouth this morning. _Friday, 25_.--Attending to a variety of business; counseling, &c. [Sidenote: Mission of John Snyder.] _Saturday, 26_.--Elder John Snyder received his final instructions from the President, and received his blessing from Elder Brigham Young, with the laying on of the hands of President Joseph Smith, John E. Page and Willard Richards, and started for England this day. _Sunday, 27_.--After speaking to the Saints for some time on the subject of baptism for the dead, I baptized one hundred and seven individuals. [The following brief extract is from Elder Woodruff's journal.] _Synopsis of the Prophet's Sermon on Baptism for the Dead_. This was an interesting day. A large assembly met in the grove near the Temple. Brother Amasa Lyman addressed the people in a very {569} interesting manner. He was followed by Joseph, the Seer, who made some highly edifying and instructive remarks concerning baptism for the dead. He said the Bible supported the doctrine, quoting 1 Cor., xv: 29: "Else what shall they do which are baptized for the dead, if the dead rise not at all, why are they then baptized for the dead?" If there is one word of the Lord that supports the doctrine of baptism for the dead, it is enough to establish it as a true doctrine. Again; if we can, by the authority of the Priesthood of the Son of God, baptize a man in the name of the Father, of the Son, and of the Holy Ghost, for the remission of sins, it is just as much our privilege to act as an agent, and be baptized for the remission of sins for and in behalf of our dead kindred, who have not heard the Gospel, or the fullness of it. After meeting closed, the congregation again assembled upon the banks of the river, and Joseph, the Seer, went into the river, and baptized all that came unto him. I also witnessed the landing of 170 English brethren from the steamer _Ariel_, under the presidency of Elder Lyman Wight; also about $3,000 worth of goods for the Temple and Nauvoo House. _Monday, 28_.--I was at the office. Received Parley P. Pratt's donations from England, and attended to a variety of business; as also on the 29th and 30th. The following extract is from a letter received from Elder Lorenzo D. Barnes-- Bristol, March 28, 1842. _Letter of Lorenzo D. Barnes to Parley P. Pratt--Reporting Labors_. _Elder Pratt_. Much Esteemed Brother:--I am happy to be able to state to you that I arrived here in safety and in health on Saturday, the 26th instant, after making a tour through a number of churches on my way from Cheltenham, which place I left in the evening of the 14th; visited the church at Lea; in the neighborhood of which I preached twice. I then went to Garway, where I preached five times to overflowing congregations; from thence visited Abergavenny, and preached three times. The work appears to be upon the onward march in all these places. Many are inquiring after truth and embracing it. The brethren and friends appeared very anxious for me to tarry longer, but being desirous to commence my labors in this city, I took my leave on Saturday, the 26th, and came _via_ Newport, by the packet to this city, and preached {570} three times yesterday. There appears to be a good feeling manifested here at present. In the evening our hall was quite full, and the people listened very attentively; persons of respectable appearance were present. We intend getting a large hall, and putting out bills shortly. Enclosed is an order for ten shillings, it being a donation for the building of the Temple at Nauvoo, mostly from the branch of the Church at Frogmarsh. Yours in the bonds of the new covenant, Lorenzo D. Barnes. _Wednesday, 30_.--I met with the Female Relief Society, and gave them some instructions, of which the following brief sketch was reported by Miss Eliza R. Snow-- _Synopsis of the Prophet's Remarks to the Female Relief Society_. President Joseph Smith arose. Spoke of the organization of the Female Relief Society; said he was deeply interested, that it might be built up to the Most High in an acceptable manner; that its rules must be observed; that none should be received into it but those who were worthy; proposed a close examination of every candidate; that the society was growing too fast. It should grow up by degrees, should commence with a few individuals, thus have a select society of the virtuous, and those who would walk circumspectly; commended them for their zeal, but said sometimes their zeal was not according to knowledge. One principal object of the institution was to purge out iniquity; said they must be extremely careful in all their examinations, or the consequences would be serious. All difficulties which might and would cross our way must be surmounted. Though the soul be tried, the heart faint, and the hands hang down, we must not retrace our steps; there must be decision of character, aside from sympathy. When instructed, we must obey that voice, deserve the laws of the kingdom of God, that the blessing of heaven may rest down upon us. All must act in concert, or nothing can be done, and should move according to the ancient Priesthood; hence the Saints should be a select people, separate from all the evils of the world--choice, virtuous, and holy. The Lord was going to make of the Church of Jesus Christ a kingdom of Priests, a holy people, a chosen generation, as in Enoch's day, having all the gifts as illustrated to the Church in Paul's epistles and teachings to the churches in his day--that it is the privilege of each member to live long and enjoy health. He then blessed the Saints. _Monday, 31_.--In council at my office with Elders {571} Brigham Young, John Taylor, Willard Richards, &c., and wrote an epistle to the Female Relief Society, and spoke to the society in the afternoon. _Friday, April 1, 1842_.--I was engaged in the general business office. "_Try the Spirits"--The Prophet's Editorial in the Times and Seasons_. Recent occurrences that have transpired amongst us render it an imperative duty devolving upon me to say something in relation to the spirits by which men are actuated. It is evident from the Apostles' writings, that many false spirits existed in their day, and had "gone forth into the world," and that it needed intelligence which God alone could impart to detect false spirits, and to prove what spirits were of God. The world in general have been grossly ignorant in regard to this one thing, and why should they be otherwise--"for no man knows the things of God, but by the Spirit of God." The Egyptians were not able to discover the difference between the miracles of Moses and those of the magicians until they came to be tested together; and if Moses had not appeared in their midst, they would unquestionably have thought that the miracles of the magicians were performed through the mighty power of God, for they were great miracles that were performed by them--a supernatural agency was developed, and great power manifested. The witch of Endor is a no less singular personage; clothed with a powerful agency she raised the Prophet Samuel from his grave, and he appeared before the astonished king, and revealed unto him his future destiny. Who is to tell whether this woman is of God, and a righteous woman--or whether the power she possessed was of the devil, and she a witch as represented by the Bible? It is easy for us to say now, but if we had lived in her day, which of us could have unravelled the mystery? It would have been equally as difficult for us to tell by what spirit the Apostles prophesied, or by what power the Apostles spoke and worked miracles. Who could have told whether the power of Simon, the sorcerer, was of God or of the devil? There always did, in every age, seem to be a lack of intelligence pertaining to this subject. Spirits of all kinds have been manifested, in every age, and almost amongst all people. If we go among the pagans, they have their spirits; the Mohammedans, the Jews, the Christians, the Indians--all have their spirits, all have a supernatural agency, and all contend that their spirits are of God. Who shall solve the mystery? "Try the spirits," says John, but who is to do it? The learned, the {572} eloquent, the philosopher, the sage, the divine--all are ignorant. The heathens will boast of their gods, and of the great things that have been unfolded by their oracles. The Mussulman will boast of his Koran, and of the divine communications that his progenitors have received. The Jews have had numerous instances, both ancient and modern, among them of men who have professed to be inspired, and sent to bring about great events, and the Christian world has not been slow in making up the number. "Try the spirits," but what by? Are we to try them by the creeds of men? What preposterous folly--what sheer ignorance--what madness! Try the motions and actions of an eternal being (for I contend that all spirits are such) by a thing that was conceived in ignorance, and brought forth in folly--a cobweb of yesterday! Angels would hide their faces, and devils would be ashamed and insulted, and would say, "Paul we know, and Jesus we know, but who are ye?" Let each man of society make a creed and try evil spirits by it, and the devil would shake his sides; it is all that he would ask--all that he would desire. Yet many of them do this, and hence "many spirits are abroad in the world." One great evil is, that men are ignorant of the nature of spirits; their power, laws, government, intelligence, &c., and imagine that when there is anything like power, revelation, or vision manifested, that it must be of God. Hence the Methodists, Presbyterians, and others frequently possess a spirit that will cause them to lie down, and during its operation, animation is frequently entirely suspended; they consider it to be the power of God, and a glorious manifestation from God--a manifestation of what? Is there any intelligence communicated? Are the curtains of heaven withdrawn, or the purposes of God developed? Have they seen and conversed with an angel--or have the glories of futurity burst upon their view? No! but their body has been inanimate, the operation of their spirit suspended, and all the intelligence that can be obtained from them when they arise, is a shout of "glory," or "hallelujah," or some incoherent expression; but they have had "the power." The Shaker will whirl around on his heel, impelled by a supernatural agency or spirit, and think that he is governed by the Spirit of God; and the Jumper will jump and enter into all kinds of extravagances. A Primitive Methodist will shout under the influence of that spirit, until he will rend the heavens with his cries; while the Quakers (or Friends) moved as they think, by the Spirit of God, will sit still and say nothing. Is God the author of all this? If not of all of it, which does He recognize? Surely, such a heterogeneous mass of confusion never can enter into the kingdom of heaven. {573} Every one of these professes to be competent to try his neighbor's spirit, but no one can try his own, and what is the reason? Because they have not a key to unlock, no rule wherewith to measure, and no criterion whereby they can test it. Could any one tell the length, breadth or height of a building without a rule? test the quality of metals without a criterion, or point out the movements of the planetary systems, without a knowledge of astronomy? Certainly not; and if such ignorance as this is manifested about a spirit of this kind, who can describe an angel of light? If Satan should appear as one in glory, who can tell his color, his signs, his appearance, his glory?--or what is the manner of his manifestation? Who can detect the spirit of the French prophets with their revelations and their visions, and power of manifestations? Or who can point out the spirit of the Irvingites, with their apostles and prophets, and visions and tongues, and interpretations, &c., &c. Or who can drag into daylight and develop the hidden mysteries of the false spirits that so frequently are made manifest among the Latter-day Saints? We answer that no man can do this without the Priesthood, and having a knowledge of the laws by which spirits are governed; for as "no man knows the things of God, but by the Spirit of God," so no man knows the spirit of the devil, and his power and influence, but by possessing intelligence which is more than human, and having unfolded through the medium of the Priesthood the mysterious operations of his devices; without knowing the angelic form, the sanctified look and gesture, and the zeal that is frequently manifested by him for the glory of God, together with the prophetic spirit, the gracious influence, the godly appearance, and the holy garb, which are so characteristic of his proceedings and his mysterious windings. A man must have the discerning of spirits before he can drag into daylight this hellish influence and unfold it unto the world in all its soul-destroying, diabolical, and horrid colors; for nothing is a greater injury to the children of men than to be under the influence of a false spirit when they think they have the Spirit of God. Thousands have felt the influence of its terrible power and baneful effects. Long pilgrimages have been undertaken, penances endured, and pain, misery and ruin have followed in their train; nations have been convulsed, kingdoms overthrown, provinces laid waste, and blood, carnage and desolation are habiliments in which it has been clothed. The Turks, the Hindoos, the Jews, the Christians, the Indian; in fact all nations have been deceived, imposed upon and injured through the mischievous effects of false spirits. As we have noticed before, the great difficulty lies in the ignorance of the nature of spirits, of the laws by which they are governed, and the signs by which they may be known; if it requires the Spirit of God {574} to know the things of God; and the spirit of the devil can only be unmasked through that medium, then it follows as a natural consequence that unless some person or persons have a communication, or revelation from God, unfolding to them the operation of the spirit, they must eternally remain ignorant of these principles; for I contend that if one man cannot understand these things but by the Spirit of God, ten thousand men cannot; it is alike out of the reach of the wisdom of the learned, the tongue of the eloquent, the power of the mighty. And we shall at last have to come to this conclusion, whatever we may think of revelation, that without it we can neither know nor understand anything of God, or the devil; and however unwilling the world may be to acknowledge this principle, it is evident from the multifarious creeds and notions concerning this matter that they understand nothing of this principle, and it is equally as plain that without a divine communication they must remain in ignorance. The world always mistook false prophets for true ones, and those that were sent of God, they considered to be false prophets, and hence they killed, stoned, punished and imprisoned the true prophets, and these had to hide themselves "in deserts and dens, and caves of the earth," and though the most honorable men of the earth, they banished them from their society as vagabonds, whilst they cherished, honored and supported knaves, vagabonds, hypocrites, impostors, and the basest of men. A man must have the discerning of spirits, as we before stated, to understand these things, and how is he to obtain this gift if there are no gifts of the Spirit? And how can these gifts be obtained without revelation? Christ ascended into heaven, and gave gifts to men; and He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. And how were Apostles, Prophets, Pastors, Teachers and Evangelists chosen? By prophecy (revelation) and by laying on of hands:--by a divine communication, and a divinely appointed ordinance--through the medium of the Priesthood, organized according to the order of God, by divine appointment. The Apostles in ancient times held the keys of this Priesthood--of the mysteries of the kingdom of God, and consequently were enabled to unlock and unravel all things pertaining to the government of the Church, the welfare of society, the future destiny of men, and the agency, power and influence of spirits; for they could control them at pleasure, bid them depart in the name of Jesus, and detect their mischievous and mysterious operations when trying to palm themselves upon the Church in a religious garb, and militate against the interest of the Church and spread of truth. We read that they "cast out devils in the name of Jesus," and when a woman possessing the spirit of divination, cried before Paul and Silas, "these are the servants of the Most High God that show unto us the way of salvation," they detected the {575} spirit. And although she spake favorably of them, Paul commanded the spirit to come out of her, and saved themselves from the opprobrium that might have been heaped upon their heads, through an alliance with her, in the development of her wicked principles, which they certainly would have been charged with, if they had not rebuked the evil spirit. A power similar to this existed through the medium of the Priesthood in different ages. Moses could detect the magician's power, and show that he [himself] was God's servant--he knew when he was upon the mountain (through revelation) that Israel was engaged in idolatry; he could develop the sin of Korah, Dathan and Abiram, detect witches and wizards in their proceedings, and point out the true prophets of the Lord. Joshua knew how to detect the man who had stolen the wedge of gold and the Babylonish garment. Michaiah could point out the false spirit by which the four hundred prophets were governed; and if his advice had been taken, many lives would have been spared, (II Chronicles xviii) Elijah, Elisha, Isaiah, Jeremiah, Ezekiel, and many other prophets possessed this power. Our Savior, the Apostles, and even the members of the Church were endowed with this gift, for, says Paul, (I Corinthians xii), "To one is given the gift of tongues, to another the interpretation of tongues, to another the working of miracles, to another prophecy, to another the discerning of spirits." All these proceeded from the same Spirit of God, and were the gifts of God. The Ephesian church were enabled by this principle, "to try those that said they were apostles, and were not, and found them liars," (Revelation ii: 2.) In tracing the thing to the foundation, and looking at it philosophically, we shall find a very material difference between the body and the spirit; the body is supposed to be organized matter, and the spirit, by many, is thought to be immaterial, without substance. With this latter statement we should beg leave to differ, and state that spirit is a substance; that it is material, but that it is more pure, elastic and refined matter than the body; that it existed before the body, can exist in the body; and will exist separate from the body, when the body will be mouldering in the dust; and will in the resurrection, be again united with it. Without attempting to describe this mysterious connection, and the laws that govern the body and the spirit of man, their relationship to each other, and the design of God in relation to the human body and spirit, I would just remark, that the spirits of men are eternal, that they are governed by the same Priesthood that Abraham, Melchizedek, and the Apostles were: that they are organized according to that Priesthood which is everlasting, "without beginning of days or end of years,"--that they all move in their respective spheres, and are governed by the law of God; that when they appear upon the earth they are in a {576} probationary state, and are preparing, if righteous, for a future and greater glory; that the spirits of good men cannot interfere with the wicked beyond their prescribed bounds, for Michael, the Archangel, dared not bring a railing accusation against the devil, but said, "The Lord rebuke thee, Satan." It would seem also, that wicked spirits have their bounds, limits, and laws by which they are governed or controlled, and know their future destiny; hence, those that were in the maniac said to our Savior, "Art thou come to torment us before the time," and when Satan presented himself before the Lord, among the sons of God, he said that he came "from going to and fro in the earth, and from wandering up and down in it;" and he is emphatically called the prince of the power of the air; and, it is very evident that they possess a power that none but those who have the Priesthood can control, as we have before adverted to, in the case of the sons of Sceva. Having said so much upon general principles, without referring to the peculiar situation, power, and influence of the magicians of Egypt, the wizards and witches of the Jews, the oracles of the heathen, their necromancers, soothsayers, and astrologers, the maniacs or those possessed of devils in the Apostles' days, we will notice, and try to detect (so far as we have the Scriptures for our aid) some few instances of the development of false spirits in more modern times, and in this our day. The "French Prophets" were possessed of a spirit that deceived; they existed in Vivaris and Dauphany, in great numbers in the year 1688; there were many boys and girls from seven to twenty-five; they had strange fits, as in tremblings and faintings, which made them stretch out their legs and arms, as in a swoon; they remained awhile in trances, and coming out of them, uttered all that came in their mouths [see Buck's Theological Dictionary]. Now God never had any prophets that acted in this way; there was nothing indecorous in the proceeding of the Lord's prophets in any age; neither had the apostles, nor prophets in the apostles's day anything of this kind. Paul says, "Ye may all prophesy, one by one; and if anything be revealed to another let the first hold his peace, for the spirit of the prophets is subject to the prophets;" but here we find that the prophets are subject to the spirit, and falling down, have twitchings, tumblings, and faintings through the influence of that spirit, being entirely under its control. Paul says, "Let everything be done decently and in order," but here we find the greatest disorder and indecency in the conduct of both men and women, as above described. The same rule would apply to the fallings, twitchings, swoonings, shaking, and trances of many of our modern revivalists. {577} Johanna Southcott professed to be a prophetess, and wrote a book of prophecies in 1804, she became the founder of a people that are still extant. She was to bring forth, in a place appointed, a son, that was to be the Messiah, which thing has failed. Independent of this, however, where do we read of a woman that was the founder of a church, in the word of God? Paul told the women in his day, "To keep silence in the church, and that if they wished to know anything to ask their husbands at home;" he would not suffer a woman "to rule, or to usurp authority in the church;" but here we find a woman the founder of a church, the revelator and guide, the Alpha and Omega, contrary to all acknowledged rule, principle, and order. Jemimah Wilkinson was another prophetess that figured largely in America, in the last century. She stated that she was taken sick and died, and that her soul went to heaven, where it still continues. Soon after, her body was reanimated with the spirit and power of Christ, upon which she set up as a public teacher, and declared that she had an immediate revelation. Now the Scriptures positively assert that "Christ is the first fruit, afterwards those that are Christ's at His coming, then cometh the end." But Jemimah, according to her testimony, died, and rose again before the time mentioned in the Scriptures. The idea of her soul being in heaven while her body was [living] on earth, is also preposterous. When God breathed into man's nostrils, he became a living soul, before that he did not live, and when that was taken away his body died; and so did our Savior when the spirit left the body, nor did His body live until His spirit returned in the power of His resurrection. But Mrs. Wilkinson's soul [life] was in heaven, and her body without the soul [or life] on earth, living [without the soul, or] without life! The Irvingites, are a people that have counterfeited the truth, perhaps the nearest of any of our modern sectarians. They commenced about ten years ago in the city of London, in England; they have churches formed in various parts of England and Scotland, and some few in Upper Canada. Mr. Irving, their founder, was a learned and talented minister of the Church of Scotland, he was a great logician, and a powerful orator, but withal wild and enthusiastic in his views. Moving in the higher circles, and possessing talent and zeal, placed him in a situation to become a conspicuous character, and to raise up a society similar to that which is called after his name. The Irvingites have apostles, prophets, pastors, teachers, evangelists, and angels. They profess to have the gift of tongues, and the interpretation of tongues, and, in some few instances, to have the gift of healing. The first prophetic spirit that was manifested was in some Misses {578} Campbell that Mr. Irving met with, while on a journey in Scotland; they had [what is termed among their sect] "utterances," which were evidently of a supernatural agency. Mr. Irving, falling into the common error of considering all supernatural manifestations to be of God, took them to London with him, and introduced them into his church. They were there honored as the prophetesses of God, and when they spoke, Mr. Irving or any of his ministers had to keep silence. They were peculiarly wrought upon before the congregation, and had strange utterances, uttered with an unnatural, shrill voice, and with thrilling intonations they frequently made use of a few broken, unconnected sentences, that were ambiguous, incoherent, and incomprehensible; at other times they were more clearly understood. They would frequently cry out, "There is iniquity! There is iniquity!" And Mr. Irving has been led, under the influence of this charge, to fall down upon his knees before the public congregation, and to confess his sin, not knowing whether he had sinned, nor wherein, nor whether the thing referred to him, or somebody else. During these operations, the bodies of the persons speaking were powerfully wrought upon, their countenances were distorted, they had frequent twitchings in their hands, and the whole system was powerfully convulsed at intervals: they sometimes, however, (it is supposed) spoke in correct tongues, and had true interpretations. Under the influence of this spirit the church was organized by these women; apostles, prophets, &c. were soon called, and a systematic order of things introduced, as above mentioned. A Mr. Baxter (afterwards one of their principal prophets) upon going into one of their meetings, says, "I saw a power manifested, and thought that was the power of God, and asked that it might fall upon me, and it did so, and I began to prophesy." Eight or nine years ago they had about sixty preachers going through the streets of London, testifying that London was to be the place where the "two witnesses" spoken of by John, were to prophesy; that (they) "the church and the spirit were the witnesses, and that at the end of three years and a half there was to be an earthquake and great destruction, and our Savior was to come. Their apostles were collected together at the appointed time watching the event, but Jesus did not come, and the prophecy was then ambiguously explained away. They frequently had signs given them by the spirit to prove to them that what was manifested to them should take place. Mr. Baxter related an impression that he had concerning a child. It was manifested to him that he should visit the child, and lay hands upon it, and that it should be healed; and to prove to him that this was of God, he should meet his brother in a certain place, who should speak unto him certain words. His brother addressed him precisely in the way {579} and manner that the manifestation designated. The sign took place, but when he laid his hands upon the child it did not recover. I cannot vouch for the authority of the last statement, as Mr. Baxter at that time had left the Irvingites, but it is in accordance with many of their proceedings, and the thing never has been attempted to be denied." It may be asked, where is there anything in all this that is wrong? 1st. The church was organized by women, and God placed in the Church (first apostles, secondarily prophets), and not first women; but Mr. Irving placed in his church first women (secondarily apostles), and the church was founded and organized by them. A woman has no right to found or organize a church--God never sent them to do it. 2nd. Those women would speak in the midst of a meeting, and rebuke Mr. Irving or any of the church. Now the Scripture positively says, "Thou shalt not rebuke an Elder, but entreat him as a father:" not only this, but they frequently accused the brethren, thus placing themselves in the seat of Satan, who is emphatically called "the accuser of the brethren." 3rd. Mr. Baxter received the spirit on asking for it, without attending to the ordinances, and began to prophesy, whereas the scriptural way of attaining the gift of the Holy Ghost is by baptism, and by laying on of hands. 4th. As we have stated in regard to others, the spirit of the prophets is subject to the prophets; but those prophets were subject to the spirits, the spirits controlling their bodies at pleasure. But it may be asked how Mr. Baxter could get a sign from a second person? To this we would answer, that Mr. Baxter's brother was under the influence of the same spirit as himself, and being subject to that spirit he could be easily made to speak to Mr. Baxter whatever the spirit should dictate; but there was not power in the spirit to heal the child. Again it may be asked, how it was that they could speak in tongues if they were of the devil! We would answer that they could be made to speak in another tongue, as well as their own, as they were under the control of that spirit, and the devil can tempt the Hottentot, the Turk, the Jew, or any other nation; and if these men were under the influence of his spirit, they of course could speak Hebrew, Latin, Greek, Italian, Dutch, or any other language that the devil knew. Some will say, "try the spirits" by the word. "Every spirit that confesseth that Jesus Christ is come in the flesh is of God, and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God." John 4: 2, 3. One of the Irvingites once quoted this passage whilst under the influence of a spirit, and then said, "I confess that Jesus Christ is come in the flesh." And yet these prophecies failed, {580} their Messiah did not come; and the great things spoken of by them have fallen to the ground. What is the matter here? Did not the Apostle speak the truth? Certainly he did--but he spoke to a people who were under the penalty of death, the moment they embraced Christianity; and no one without a knowledge of the fact would confess it, and expose themselves to death, and this was consequently given as a criterion to the church or churches to which John wrote. But the devil on a certain occasion cried out, "I know thee, who thou art, the Holy One of God!" Here was a frank acknowledgment under other circumstances that "Jesus had come in the flesh." On another occasion the devil said, "Paul we know, and Jesus we know"--of course, "come in the flesh." No man nor set of men without the regular constituted authorities, the Priesthood and discerning of spirits, can tell true from false spirits. This power they possessed in the Apostles' day, but it has departed from the world for ages. The Church of Jesus Christ of Latter-day Saints has also had its false spirits; and as it is made up of all those different sects professing every variety of opinion, and having been under the influence of so many kinds of spirits, it is not to be wondered at if there should be found among us false spirits. Soon after the Gospel was established in Kirtland, and during the absence of the authorities of the Church, many false spirits were introduced, many strange visions were seen, and wild, enthusiastic notions were entertained; men ran out of doors under the influence of this spirit, and some of them got upon the stumps of trees and shouted, and all kinds of extravagances were entered into by them; one man pursued a ball that he said he saw flying in the air, until he came to a precipice, when he jumped into the top of a tree, which saved his life; and many ridiculous things were entered into, calculated to bring disgrace upon the Church of God, to cause the Spirit of God to be withdrawn, and to uproot and destroy those glorious principles which had been developed for the salvation of the human family. But when the authorities returned, the spirit was made manifest, those members that were exercised with it were tried for their fellowship, and those that would not repent and forsake it were cut off. At a subsequent period a Shaker spirit was on the point of being introduced, and at another time the Methodist and Presbyterian falling down power, but the spirit was rebuked and put down, and those who would not submit to rule and good order were disfellowshiped. We have also had brethren and sisters who have had the gift of tongues falsely; they would speak in a muttering unnatural voice, and their bodies be distorted like the Irvingites before alluded to; whereas, there is nothing unnatural in the Spirit of God. A circumstance of this kind {581} took place in Upper Canada, but was rebuked by the presiding Elder; another, a woman near the same place, professed to have the discerning of spirits, and began to _accuse_ another sister of things that she was not guilty of, which she said she knew was so by the spirit, but was afterwards proven to be false; she placed herself in the capacity of the "_accuser_ of the brethren," and no person through the discerning of spirits can bring a charge against another, they must be proven guilty by positive evidence, or they stand clear. There have also been ministering angels in the Church which were of Satan appearing as an angel of light. A sister in the state of New York had a vision, who said it was told her that if she would go to a certain place in the woods, an angel would appear to her. She went at the appointed time, and saw a glorious personage descending, arrayed in white, with sandy colored hair; he commenced and told her to fear God, and said that her husband was called to do great things, but that he must not go more than one hundred miles from home, or he would not return; whereas God had called him to go to the ends of the earth, and he has since been more than one thousand miles from home, and is yet alive. Many true things were spoken by this personage, and many things that were false. How, it may be asked, was this known to be a bad angel? By the color of his hair; that is one of the signs that he can be known by, and by his contradicting a former revelation. We have also had brethren and sisters who have written revelations, and who have started forward to lead this Church. Such was a young boy in Kirtland, Isaac Russel, of Missouri, and Gladden Bishop, and Oliver Olney of Nauvoo. The boy is now living with his parents who have submitted to the laws of the Church. Mr. Russell stayed in Far West, from whence he was to go to the Rocky Mountains, led by three Nephites; but the Nephites never came, and his friends forsook him, all but some of the blood relations, who have since been nearly destroyed by the mob. Mr. Bishop was tried by the High Council, his papers examined, condemned and burned, and he cut off the Church. He acknowledged the justice of the decision, and said "that he now saw his error, for if he had been governed by the revelations given before, he might have known that no man was to write revelations for the Church, but Joseph Smith," and begged to be prayed for, and forgiven by the brethren. Mr. Olney has also been tried by the High Council and disfellowshiped, because he would not have his writings tested by the word of God; evidently proving that he loves darkness rather than light, because his deeds are evil. {582} CHAPTER XXXIV. Special Conference of the Church at Nauvoo--The Prophet's Reproof of the Wicked--Epistle of the Twelve to the Saints in Kirtland--Status of the Church. _Saturday, April 2_.--I paid Hugh Rhodes $1,150 for a farm. The fourth regiment of the second cohort of the Nauvoo Legion, consisting of four companies, was organized, Jonathan Dunham was elected colonel, James Brown, lieutenant-colonel, and Jesse P. Harmon, major of the same. _Monday, 4_.--Transacted business at my house with Josiah Butterfield, concerning the Lawrence estates; and closed a settlement with William Marks in the counting room, and paid him off, principal and interest to the last farthing, for all that myself or the Church had had of him. _Tuesday, 5_.--Settled with Brother Niswanger. [Sidenote: The Thirteenth Anniversary of the Organization of the Church.] _Wednesday, 6_.--The first day of the thirteenth year of the rise of the Church of Jesus Christ of Latter-day Saints. A special conference had been appointed at the city of Nauvoo, but it was so wet and cold, that it was not prudent for me to go out, as my health was not good, and I spent the day with my family. Brother Hyrum and Elders Brigham Young, Heber C. Kimball, and Willard Richards called on me in the morning, and I gave them instructions how to organize and adjourn the conference. Before they left, Brother Hyrum and the Twelve present bore testimony {583} that they had never heard me teach any principles but those of the strictest virtue, either in public or private. Conference Minutes. _Special Conference of the Church of Jesus Christ of Latter-day Saints_. _City of Nauvoo, April 6, 1842_. The day being wet, the First Presidency did not attend, and Elder Page addressed those present upon the subject of the charges against him, and said he "would be happy to have an opportunity of laying his statement before the conference at a convenient time. President William Law, General Bennett, president _pro tem_, and President Hyrum Smith all spoke upon the subject of military affairs, showing the necessity of a well organized and efficient force; that as we were bound to serve our country, if required, in common with all good citizens, we ought not to be behind any of our neighbors in point of good order, neat uniforms and equipments, and a well organized and thoroughly disciplined legion." _Thursday, April 7_.--Conference met. President Joseph Smith had the several quorums put in order and seated. He then made some very appropriate remarks concerning the duties of the Church, the necessity of unity of purpose in regard to the building of the houses, and the blessings connected with doing the will of God, and the inconsistency, folly, and danger of murmuring against the dispensations of Jehovah. He said that the principal object of the meeting was, to bring the case of Elder Page before them; and that another object was, to choose young men and ordain them, and send them out to preach, that they may have an opportunity of proving themselves, and of enduring the tarring and feathering, and such things as those of us who have gone before them have had to endure. Elder Page, having arrived, was called upon, and addressed the congregation in relation to the non-performance of his mission to Jerusalem. He said that when he started with Elder Hyde, joy filled their hearts, and they were aware of the responsibility of their mission. Elder Hyde's vision was that he should be in Jerusalem alone, Elder Page considered Elder Hyde to be his father and guide in the mission, and felt it his duty to submit to Elder Hyde's opinion in all things; no Elders ever were more in concert on a mission than they were while together. They made a covenant in Quincy to stand by each other while on the mission, and if they were insulted or imposed upon they would stand by each other, even unto death, and not separate unless to go a few miles to preach a sermon, that all moneys should go into one purse, and it did so. {584} Elder Hyde, in Indiana, first said he would go to visit Brother Knight, and that Elder Page should stay and preach; he assented, and went and returned to Indianapolis. Elder Page had a mare given him on account of both. Elder Hyde then took the mare, went on, left his luggage with Elder Page; while away he sold the mare for $40, and received $60 more as a donation from the man to whom he had sold the mare; he returned, they preached at Dayton and received a handsome contribution. Elder Page preached sixteen miles off, and raised a branch. Elder Hyde went to Cincinnati, revised the "Missouri Persecutions," got 2,000 copies printed, paid for them, and took part of them with him, and left a large box full, and about 150 loose copies with Elder Page. Elder Hyde started for Philadelphia, purposing to visit churches on the way; he left Elder Page $23.31. Elder Page returned to Dayton and Milton, and sold books, with the intention of following Elder Hyde as soon as practicable; but he stayed a day or two too long, and the river closed by the frost, from one to two weeks earlier than usual. Elder Hyde told him that it was possible they might be from one to two years before they would leave America, as it would take upwards of $1,000 each to take them to Jerusalem and back, that it would be slow gleaning in England, and assigned this as a reason for not immediately following Elder Hyde, thinking that he would be sure of seeing him in the spring. Elder Page accused himself of not using better economy in proceeding on his journey. There came out a piece in the paper, stating the displeasure of the Lord respecting Elder Hyde and Elder Page, he sat down and wrote a piece to put in the paper, acknowledging the justice of the charge, but wisdom prevented its being published; preached about Washington, &c., gathered funds for the mission in Westchester and in Philadelphia. Elder Hyde raised funds on behalf of the mission, by applauding Elder Page's talents, wisdom, &c., but they were disappointed in him when they saw him; he raised funds for the mission, the most liberal was in Philadelphia. He intended to sail on the 25th of July, but the brethren said that if he would remain two weeks, they would raise funds for him; they found that it would take longer, and he decided to stay a month, he then received a command through a letter from President Hyrum Smith to an official character in Philadelphia, requesting him to return; he wrote to ascertain the reason but did not get an answer, he was then called in by President Joseph Smith and Elder Brigham Young. Elder Hyde would often renew the covenant between them to never part with each other in that mission. Elder Page had no blame to attach to Elder Hyde; he supposed he had done right, but if he had been in {585} his place, he would have tarried for him until the spring. The reports of his having apostatized, &c., returned even from this place to New York. Many reproved him for leaving Cincinnati for Dayton. President Joseph Smith then arose and stated that it was wrong to make the covenant referred to by him; that it created a lack of confidence for two men to covenant to reveal all acts of secrecy or otherwise, to each other, and Elder Page showed a little grannyism. He said that no two men, when they agreed to go together ought to separate, that the Prophets of old would not, and quoted the circumstance of Elijah and Elisha, 2 Kings ii., when about to go to Gilgal, also when about to go to Jericho, and to Jordan, that Elisha could not get clear of Elijah, that he clung to his garment until he was taken to heaven; and that Elder Page should have stuck by Elder Hyde, and he might have gone to Jerusalem, that there is nothing very bad in it, but by the experience let us profit; again the Lord made use of Elder Page as a scapegoat to procure funds for Elder Hyde. When Elder Hyde returns, we will reconsider the matter, and perhaps send them back to Jerusalem; we will fellowship Elder Page until Elder Hyde comes, and we will then weld them together and make them one. A vote was then put and carried that we hold Elder Page in full fellowship. Voted that Elder Page be sent to Pittsburgh. Sung a hymn--adjourned for one hour and a half, at one o'clock. Met agreeable to adjournment--choir sung a hymn--prayer by Elder H. C. Kimball. Elder Lyman Wight called to know if there were any present of the rough and weak things, who wished to be ordained, and go and preach, who have not been before ordained. Elder Lyman Wight then addressed those who intended to be ordained, on the subject of their duty and requirements to go and preach. President Hyrum Smith spoke concerning the Elders who went forth to preach from Kirtland, and were afterwards called in for the washing and anointing at the dedication of the House, and those who go now will be called in also, when this Temple is about to be dedicated, and will then be endowed to go forth with mighty power, having the same anointing, that all may go forth and have the same power, the first, second, and so on, of the Seventies, and all those formerly ordained. This will be an important and beneficial mission, and not many years until those now sent will be called in again. He then spoke in contradiction of a report in circulation about Elders Heber C. Kimball, Brigham Young, himself, and others of the Twelve, alleging that a sister had been shut in a room for several days, and that they had endeavored to induce her to believe in having two wives. Also cautioned the sisters against going to the steamboats. {586} President Joseph Smith spoke upon the subject of the stories respecting Elders Kimball and others, showing the folly and inconsistency of spending any time in conversing about such stories, or hearkening to them, for there is no person that is acquainted with our principles who would believe such lies, except Sharp, the editor of the _Warsaw Signal_. Baptisms for the dead, and for the healing of the body must be in the font, those coming into the Church, and those re-baptized may be baptized in the river. A box should be prepared for the use of the font, that the clerk may be paid, and a book procured by the moneys to be put therein, by those baptized, the remainder to go to the use of the Temple. Sung a hymn. Ordinations to take place tomorrow morning. Baptisms in the font also. There were 275 ordained to the office of Elder, under the hands of the Twelve, during the Conference. _Friday 8_. Conference assembled. Sung a hymn. Prayer by Elder Heber C. Kimball. Elder Page then addressed the assembly upon several subjects; made many interesting remarks concerning being called to the ministry, labor in the vineyard, &c. Spoke of his own travels and the fruits of his labors as an encouragement to the young Elders who were going into the vineyard. President Joseph Smith said the baptisms would be attended to, also the ordinations. Sung a hymn. Elder John Taylor preached a sermon while the ordinations and baptisms were going on, on the subject of infidelity, showing that the arguments used against the Bible were rationally, scientifically, and philosophically false. The stand was occupied in the afternoon by Elder Amasa M. Lyman, who was followed by Elder William Smith; then the Conference closed by the benediction of President Joseph Smith. James Sloan, Clerk. _Saturday, 9_.--In the morning I attended the funeral of Brother Ephraim Marks, and in the evening attended city council. [The following brief synopsis of President Smith's remarks is from Elder Wilford Woodruff's journal:] {587} _Remarks of the Prophet at the Funeral of Ephraim Marks_. The Saints in Nauvoo assembled at the house of President Marks, at an early hour in the morning, to pay their last respects to the body of Ephraim Marks, son of President William Marks, who died on the evening of the 7th. A large procession formed and walked to the Grove, where a numerous congregation had assembled. President Joseph Smith spoke upon the occasion with much feeling and interest. Among his remarks he said, "It is a very solemn and awful time. I never felt more solemn; it calls to mind the death of my oldest brother, Alvin, who died in New York, and my youngest brother, Don Carlos Smith, who died in Nauvoo. It has been hard for me to live on earth and see these young men upon whom we have leaned for support and comfort taken from us in the midst of their youth. Yes, it has been hard to be reconciled to these things. I have sometimes thought that I should have felt more reconciled to have been called away myself if it had been the will of God; yet I know we ought to be still and know it is of God, and be reconciled to His will; all is right. It will be but a short time before we shall all in like manner be called: it may be the case with me as well as you. Some have supposed that Brother Joseph could not die; but this is a mistake: it is true there have been times when I have had the promise of my life to accomplish such and such things, but, having now accomplished those things, I have not at present any lease of my life, I am as liable to die as other men." I can say in my heart, that I have not done anything against Ephraim Marks that I am sorry for, and I would ask any of his companions if they have done anything against him that they are sorry for, or that they would not like to meet and answer for at the bar of God, if so, let it prove as a warning to all to deal justly before God, and with all mankind, then we shall be clear in the day of judgment. When we lose a near and dear friend, upon whom we have set our hearts, it should be a caution unto us not to set our affections too firmly upon others; knowing that they may in like manner be taken from us. Our affections should be placed upon God and His work, more intensely than upon our fellow beings. _Sunday, April 10_.--I preached in the Grove, and pronounced a curse upon all adulterers, and fornicators, and unvirtuous persons, and those who have made use of my name to carry on their iniquitous designs. [The following brief synopsis of the Prophet's remarks is from the journal of Elder Wilford Woodruff:] {588} _Synopsis of Remarks of the Prophet--Reproof of all Wickedness_. Joseph the Seer arose in the power of God; reproved and rebuked wickedness before the people, in the name of the Lord God. He wished to say a few words to suit the condition of the general mass, and then said: I shall speak with authority of the Priesthood in the name of the Lord God, which shall prove a savor of life unto life, or of death unto death. Notwithstanding this congregation profess to be Saints, yet I stand in the midst of all [kinds of] characters and classes of men. If you wish to go where God is, you must be like God, or possess the principles which God possesses, for if we are not drawing towards God in principle, we are going from Him and drawing towards the devil. Yes, I am standing in the midst of all kinds of people. Search your hearts, and see if you are like God. I have searched mine, and feel to repent of all my sins. We have thieves among us, adulterers, liars, hypocrites. If God should speak from heaven, he would command you not to steal, not to commit adultery, not to covet, nor deceive, but be faithful over a few things. As far as we degenerate from God, we descend to the devil and lose knowledge, and without knowledge we cannot be saved, and while our hearts are filled with evil, and we are studying evil, there is no room in our hearts for good, or studying good. Is not God good? Then you be good; if He is faithful, then you be faithful. Add to your faith virtue, to virtue knowledge, and seek for every good thing. The Church must be cleansed, and I proclaim against all iniquity. A man is saved no faster than he gets knowledge, for if he does not get knowledge, he will be brought into captivity by some evil power in the other world, as evil spirits will have more knowledge, and consequently more power than many men who are on the earth. Hence it needs revelation to assist us, and give us knowledge of the things of God. What is the reason that the Priests of the day do not get revelation? They ask only to consume it upon their lust. Their hearts are corrupt, and they cloak their iniquity by saying there are no more revelations. But if any revelations are given of God, they are universally opposed by the priests and Christendom at large; for they reveal their wickedness and abominations. Many other remarks of interest were made. _Monday, 11_.--I was at the lodge and at home. The following is from the _West Messenger_. A Meteor Falls. Mr. Horace Palmer who was on his way from Dunkirk to Westfield, about three o'clock this morning, states that when about three miles {589} from Dunkirk, he was suddenly surrounded by a painful vivid light proceeding from a quantity of jelly-like substance, which fell on and about him, producing a sulphurous smell, a difficulty of breathing and a severe sensation of heat. As soon as he could so far recover from his astonishment as to look up, he saw the body of a terrific meteor passing above him, and appearing to be about a mile high. Its size appeared to be three or four feet in diameter, and nearly a mile in length. Its dimensions soon varied, becoming at first broader, and then diminishing to one fourth less than its former size, when it apparently separated in pieces, and fell to the earth; and immediately after he heard the explosion, which he says was tremendous. When Mr. Palmer arrived at Westfield, his face had the appearance of being severely scorched, and his eyes were much affected, and he did not recover for two or three days. Mr. Palmer is reputed to be a man of integrity and temperate habits; and his story, though marvelous, is generally believed. The meteor was seen by several other people, who speak of luminous bodies being detached from it. Its progress was attended by a noise similar to that of a train of cars on a railroad. A man who saw it from Salem represents it to have been of dimensions much larger than described by Mr. Palmer. The report of the explosion was heard also at Buffalo. [Sidenote: Council Meeting with the Twelve.] _Tuesday, 12_.--I attended the meeting of the lodge. The Twelve, namely Brigham Young, Heber C. Kimball, Orson Pratt, William Smith, Wilford Woodruff, John Taylor, John E. Page, and Willard Richards, clerk, assembled in the lodge room at four o'clock p. m., and appointed John Taylor, Brigham Young and Heber C. Kimball a committee to make arrangements for the payments due from President Smith as Trustee in Trust, to Mr. Wilkie, and voted that Randolph Alexander go on a mission south to preach the Gospel. Also voted that the Twelve unite their influence to persuade the brethren to consecrate all the old notes, deeds, and obligations which they hold against each other to the building of the Temple in Nauvoo, and that Willard Richards write an epistle in the name of the Twelve on that subject, and publish it in the _Times and Seasons_, which he did as follows: {590} _An Epistle of the Twelve to the Saints in America, Greeting_. Beloved Brethren: We have whereof to congratulate you at the present time, as we have the opportunity from day to day to witness the progress of the building of the Temple of the Lord in this city, and which is and must be accomplished by the united exertions of the labors of the brethren who reside here, and the tithings and contributions of those who are scattered abroad in the different states. In this glorious object the hearts of all the faithful are united, the hands of the laborer are made strong continually, and the purse strings of the more opulent are unloosed from time to time, to supply those things which are necessary for upraising the stones of this noble edifice; and it may truly be said that the blessing of the Lord is upon His people; we have peace without and love within the borders of our beautiful city; beautiful, indeed, for situation is Nauvoo: the crown of the great valley of the Mississippi, the joy of every honest heart. Although all things are more prosperous concerning the Temple than at any former period, yet the Saints must not suppose that all is done, or that they can relax their exertions and the work go on. It is a great work that God has required of His people, and it will require long and unwearied diligence to accomplish it; and redoubled diligence will be necessary with all, to get the building enclosed before another winter, so that the joiner can be employed during the cold weather; and we would again call upon all the Saints abroad to unite in making their deposits in banks known to be good and safe, and forward their certificate to the Trustee in Trust, as speedily as possible; when trusty men are not coming immediately to this place who can bring your offerings. All will want the privileges and blessings of the sanctuary, when it is completed; and all can have their wishes; but they can obtain them only by faithfulness and diligence in striving to build. We praise our God for the liberality that has hitherto been manifested; many have given more than was required of them, many have given their all, but they have done it cheerfully; they have done it voluntarily; and they shall have a great reward; for the blessings of heaven and earth shall be multiplied unto such; even the blessings of that Priesthood which hath neither beginning of days nor end of life. While there are those who of their abundance have built unto themselves fine houses, and who ride in fine carriages and on horseback, and regale themselves with the good things of the land, and at the same time they have left the Lord's house untouched, or, if touched at all, have touched it so lightly as scarce to leave the print of their little finger: their reward will be according to their deeds, and unless they speedily repent, and come up with their abundance to the help of the Lord, they will find in the end that they have no part nor lot in this {591} matter; their gold and silver will become cankered, their garments moth eaten, and they will perish in their own slothfulness and idolatry, leaving none to mourn their absence. But, brethren, the Temple will be built. There are hundreds and thousands who stand ready to sacrifice the last farthing they possess on the earth rather than have the building of the Lord's house delayed, all while this spirit prevails no power beneath the heavens can hinder its progress: but we desire you all to help with the ability which God has given you; that you may all share the blessings which will distil from heaven to earth through this consecrated channel. This is not all. It will be in vain for us to build a place where the Son of Man may lay his head, and leave the cries of the widow and the fatherless, unheard by us, ascending up to the orphan's God and widow's Friend. It is in vain, we cry Lord, Lord, and do not the things our Lord hath commanded; to visit the widow, the fatherless, the sick, the lame, the blind, the destitute, and minister to their necessities; and it is but reasonable that such cases should be found among a people who have but recently escaped the fury of a relentless mob on the one hand, and gathered from the half-starved population of the scattered nations on the other. Neither is this all. It is not sufficient that the poor be fed and clothed, the sick ministered unto, the Temple built--no, when all this is accomplished, there must be a year of Jubilee: there must be a day of rejoicing, there must be a time of release to Zion's sons, or our offerings, our exertions, our hopes, and our prayers will be in vain, and God will not accept of the doings of His people. On these days of darkness which overspread our horizon; when the Wolf was howling for his prey around the streets of Kirtland; when the burglar was committing his midnight and midday depredations in Jackson county; when the heartless politician was thrusting his envious darts in Clay county--and when the savage war whoop, echoed and re-echoed through Far West, and Zion's noblest sons were chained in dungeons, and her defenseless daughters driven by a horde of savages, from their once peaceful homes, to seek a shelter in a far distant land--many of the brethren stepped forward to their rescue, and not only expended all they possessed for the relief of suffering innocence, but gave their notes and bonds to "obtain more means, with which to help those who could not escape the overwhelming surge of banishment from all that they possessed on earth." Death, wounds, and sickness, from the mob, and the cold and shelterless situation of the brethren, followed in quick succession; and all the means which could possibly be obtained from each other, in addition to the noble charities of the citizens of Illinois, were brought into {592} requisition to sustain a remnant of the Saints, who now mostly inhabit this place. To accomplish this, the President and Bishops loaned money and such things as could be obtained, and gave their obligations in good faith for the payment of the same; and many of the brethren signed with them at different times and in different places, to strengthen their hands and help them carry out their designs; fully expecting, that, at some future day, they would be enabled to liquidate all such claims, to the satisfaction of all parties. Many of these claims have already been settled; many have been given up as cancelled by those who held them, and many yet remain unsettled. The Saints have had many difficulties to encounter since they arrived at this place. In a new country, destitute of houses, food, clothing, and nearly all the necessaries of life, which were rent from them by an unfeeling mob--having to encounter disease and difficulties unnumbered, it is not surprising that the Church has not been able to liquidate all such claims, or that many individuals should yet remain involved, from the foregoing circumstances; and while things remain as they are, and men remain subject to the temptations of evil as they now are, the day of release, and year of jubilee cannot be; and we write you especially at this time, brethren, for the purpose of making a final settlement of all such claims, of brother against brother; of the brethren against the Presidency and Bishops, &c.; claims which have originated out of the difficulties and calamities the Church has had to encounter, and which are of long standing, so that when the Temple is completed, there will be nothing from this source to produce jars, and discords, strifes and animosities, so as to prevent the blessings of heaven descending upon us as a people. To accomplish this most desirable object, we call on all the brethren who hold such claims, to bring them forward for a final settlement; and also those brethren who have individual claims against each other, of long standing, and the property of the debtor has been wrested from him by violence, or he has been unfortunate, and languished on a bed of sickness till his means are exhausted; and all claims whatsoever between brother and brother, where there is no reasonable prospect of a just and equitable settlement possible, that they also by some means, either by giving up their obligations, or destroying them, see that all such old affairs be adjusted, so that it shall not give occasion for difficulties to arise hereafter. Yes, brethren, bring all such old accounts, notes, bonds, etc., and make a consecration of them to the building of the Temple, and if anything can be obtained on them, it will be obtained; and if nothing can be obtained, when the Temple is completed, we will make a burnt-offering of them, even a peace-offering, which shall bind {593} the brethren together in the bonds of eternal peace, and love and union; and joy and salvation shall flow forth into your souls, and you shall rejoice and say it is good that we have harkened unto counsel, and set our brethren free, for God hath blessed us. How can we prosper while the Church, while the Presidency, while the Bishops, while those who have sacrificed everything but life, in this thing, for our salvation, are thus encumbered? It cannot be. Arise, then, brethren, set them free, and set each other free, and we will all be free together, we will be free indeed. Let nothing in this epistle be so construed as to destroy the validity of contracts, or give any one license not to pay his debts. The commandment is to pay every man his dues, and no man can get to heaven who justly owes his brother or his neighbor, who has or can get the means and will not pay it; it is dishonest, and no dishonest man can enter where God is. We remain, your brethren in the Gospel of Peace, Brigham Young, President, Heber C. Kimball, Orson Pratt, William Smith, John E. Page, Lyman Wight, Wilford Woodruff, John Taylor, Geo. A. Smith, Willard Richards, Clerk. _Military Appointments_. James Arlington Bennett, of Arlington House, Long Island, is hereby appointed Inspector-General of the Nauvoo-Legion, with the rank and title of Major-General; his place to be supplied when absent, by the Major-General of the Legion. Joseph Smith, Lieutenant-General. City of Nauvoo, Illinois, April 12th, A. D. 1842. {594} CHAPTER XXXV. The General Bankrupt Law--The Doctrine of Baptism for the Dead--The Prophet's Address to the Female Relief Society--The Keys of the Priesthood and the Nauvoo Temple. _Wednesday, April 13_.--I introduced Messrs. Backenstos, Stiles, and Robinson into the Lodge Room in the morning, and Samuel H. Smith, William Smith, and Vinson Knight in the evening. About 150 Saints, from England landed in Nauvoo from the steamer _Louisa_, and about 60 from the _Amaranth_. [Sidenote: The Bankrupt Law.] _Thursday, 14_.--Calvin A. Warren, Esq., lawyer, from Quincy, arrived, and commenced an investigation of the principles of general insolvency in my behalf according to the statutes; for the United States Congress had previously instituted a general bankrupt law, by which any individual who was owing to a certain amount more than he was able to pay, could make out a schedule of his property, and of debts due from himself, and by a specified process, pass the same in the hands of a commissioner, government agent, or "assignee," who could make a dividend of all his effects, and pay his creditors whatever percentage his property amounted to, and then the individual was at liberty to start anew in the world, and was not subject to liquidate any claims which were held against him previous to his insolvency, although his property might not have paid but the least percentage, or none at all. [Sidenote: The Prophet Forced into Bankruptcy.] The justice or injustice of such a principle in law, I leave for them who made it, the United States. Suffice it {595} to say, the law was as good for the Saints as for the Gentiles, and whether I would or not, I was forced into the measure by having been robbed, mobbed, plundered, and wasted of all my property, time after time, in various places, by the very ones who made the law, namely, the people of the United State, thereby having been obliged to contract heavy debts to prevent the utter destruction of myself, family and friends, and by those who were justly and legally owing me, taking the advantage of the same act of bankruptcy, so that I could not collect my just dues, thus leaving me no alternative but to become subject again to stripping, wasting, and destitution, by vexatious writs, and law suits, and imprisonments, or take that course to extricate myself, which the law had pointed out. _Friday, 15_.--Editorial from the _Times and Seasons_: Baptism For The Dead. The great designs of God in relation to the salvation of the human family, are very little understood by the professedly wise and intelligent generation in which we live. Various and conflicting are the opinions of men concerning the plan of salvation, the requisitions of the Almighty, the necessary preparations for heaven, the state and condition of departed spirits, and the happiness or misery that is consequent upon the practice of righteousness and iniquity according to their several notions of virtue and vice. The Mussulman condemns the heathen, the Jew, and the Christian, and the whole world of mankind that reject his Koran, as infidels, and consigns the whole of them to perdition. The Jew believes that the whole world that rejects his faith and are not circumcised, are Gentile dogs, all will be damned. The heathen is equally as tenacious about his principles, and the Christian consigns all to perdition who cannot bow to his creed, and submit to his _ipse dixit_. But while one portion of the human race is judging and condemning the other without mercy, the Great Parent of the universe looks upon the whole of the human family with a fatherly care and paternal regard; He views them as His offspring, and without any of those contracted feelings that influence the children of men, causes "His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." He holds the reins of judgment in His hands; He is a wise Lawgiver, and {596} will judge all men, not according to the narrow, contracted notions of men, but, "according to the deeds done in the body whether they be good or evil," or whether these deeds were done in England, America, Spain, Turkey, or India. He will judge them, "not according to what they have not, but according to what they have," those who have lived without law, will be judged without law, and those who have a law, will by judged by that law. We need not doubt the wisdom and intelligence of the Great Jehovah; He will award judgment or mercy to all nations according to their several deserts, their means of obtaining intelligence, the laws by which they are governed, the facilities afforded them of obtaining correct information, and His inscrutable designs in relation to the human family; and when the designs of God shall be made manifest, and the curtain of futurity be withdrawn, we shall all of us eventually have to confess that the Judge of all the earth has done right. The situation of the Christian nations after death, is a subject that has called forth all the wisdom and talent of the philosopher and the divine, and it is an opinion which is generally received, that the destiny of man is irretrievably fixed at his death, and that he is made either eternally happy, or eternally miserable; that if a man dies without a knowledge of God, he must be eternally damned, without any mitigation of his punishment, alleviation of his pain, or the most latent hope of a deliverance while endless ages shall roll along. However orthodox this principle may be, we shall find that it is at variance with the testimony of Holy Writ, for our Savior says, that all manner of sin and blasphemy shall be forgiven men wherewith they shall blaspheme; but the blasphemy against the Holy Ghost shall not be forgiven, neither in this world, nor in the world to come, evidently showing that there are sins which may be forgiven in the world to come, although the sin of blasphemy [against the Holy Ghost] cannot be forgiven. Peter, also, in speaking concerning our Savior, says, that "He went and preached unto the spirits in prison, which sometimes were disobedient, when once the long suffering of God waited in the days of Noah," (I Peter iii: 19, 20). Here then we have an account of our Savior preaching to the spirits in prison, to spirits that had been imprisoned from the days of Noah; and what did He preach to them? That they were to stay there? Certainly not! Let His own declaration testify. "He hath sent me to heal the broken hearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised." (Luke iv: 18. Isaiah has it--"To bring out the prisoners from the prison, and them that sit in darkness from the prison house.") (Isaiah xlii: 7.) It is very evident from this that He not only went to preach to them, but to deliver, or bring them out of the prison house. Isaiah, in {597} testifying concerning the calamities that will overtake the inhabitants of the earth, says, "The earth shall reel to and fro like a drunkard, and shall be removed like a cottage; and the transgression thereof shall be heavy upon it; and it shall fall and not rise again. And it shall come to pass in that day, that the Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in the prison, and after many days shall they be visited." Thus we find that God will deal with all the human family equally, and that as the antediluvians had their day of visitation, so will those characters referred to by Isaiah, have their time of visitation and deliverance, after having been many days in prison. The great Jehovah contemplated the whole of the events connected with the earth, pertaining to the plan of salvation, before it rolled into existence, or ever "the morning stars sang together" for joy; the past, the present, and the future were and are, with Him, one eternal "now;" he knew of the fall of Adam, the iniquities of the antediluvians, of the depth of iniquity that would be connected with the human family, their weakness and strength, their power and glory, apostasies, their crimes, their righteousness and iniquity; He comprehended the fall of man, and his redemption; He knew the plan of salvation and pointed it out; He was acquainted with the situation of all nations and with their destiny; He ordered all things according to the council of His own will; He knows the situation of both the living and the dead, and has made ample provision for their redemption, according to their several circumstances, and the laws of the kingdom of God, whether in this world, or in the world to come. The idea that some men form of the justice, judgment, and mercy of God, is too foolish for an intelligent man to think of: for instance, it is common for many of our orthodox preachers to suppose that if a man is not what they call converted, if he dies in that state he must remain eternally in hell without any hope. Infinite years in torment must he spend, and never, never, never have an end; and yet this eternal misery is made frequently to rest upon the merest casualty. The breaking of a shoe-string, the tearing of a coat of those officiating, or the peculiar location in which a person lives, may be the means, indirectly of his damnation, or the cause of his not being saved. I will suppose a case which is not extraordinary: Two men, who have been equally wicked, who have neglected religion, are both of them taken sick at the same time; one of them has the good fortune to be visited by a praying man, and he gets converted a few minutes before he dies; the other sends for three different praying men, a tailor, a shoemaker, and a tinman; the tinman has a handle to solder to a can, the tailor has a {598} buttonhole to work on some coat that he needed in a hurry, and the shoemaker has a patch to put on somebody's boot; they none of them can go in time, the man dies, and goes to hell: one of these is exalted to Abraham's bosom, he sits down in the presence of God and enjoys eternal, uninterrupted happiness, while the other, equally as good as he, sinks to eternal damnation, irretrievable misery and hopeless despair, because a man had a boot to mend, the button-hole of a coat to work, or a handle to solder on to a saucepan. The plans of Jehovah are not so unjust, the statements of holy writ so visionary, nor the plan of salvation for the human family so incompatible with common sense; at such proceedings God would frown with indignance, angels would hide their heads in shame, and every virtuous, intelligent man would recoil. If human laws award to each man his deserts, and punish all delinquents according to their several crimes, surely the Lord will not be more cruel than man, for He is a wise legislator, and His laws are more equitable, His enactments more just, and His decisions more perfect than those of man; and as man judges his fellow man by law, and punishes him according to the penalty of the law, so does God of heaven judge "according to the deeds done in the body." To say that the heathens would be damned because they did not believe the Gospel would be preposterous, and to say that the Jews would all be damned that do not believe in Jesus would be equally absurd; for "how can they believe on him of whom they have not heard, and how can they hear without a preacher, and how can he preach except he be sent;" consequently neither Jew nor heathen can be culpable for rejecting the conflicting opinions of sectarianism, nor for rejecting any testimony but that which is sent of God, for as the preacher cannot preach except he be sent, so the hearer cannot believe without he hear a "sent" preacher, and cannot be condemned for what he has not heard, and being without law, will have to be judged without law. When speaking about the blessings pertaining to the Gospel, and the consequences connected with disobedience to the requirements, we are frequently asked the question, what has become of our fathers? Will they all be damned for not obeying the Gospel, when they never heard it? Certainly not. But they will possess the same privilege that we here enjoy, through the medium of the everlasting priesthood, which not only administers on earth, but also in heaven, and the wise dispensations of the great Jehovah; hence those characters referred to by Isaiah will be visited by the Priesthood, and come out of their prison upon the same principle as those who were disobedient in the days of Noah were visited by our Savior [who possessed the everlasting Melchisedek Priesthood] and had the Gospel preached to them, by Him in prison; {599} and in order that they might fulfill all the requisitions of God, living friends were baptized for their dead friends, and thus fulfilled the requirement of God, which says, "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God," they were baptized of course, not for themselves, but for their dead. Chrysostum says that the Marchionites practiced baptism for their dead. "After a catechumen was dead, they had a living man under the bed of the deceased; then coming to the dead man, they asked him whether he would receive baptism, and he making no answer, the other answered for him, and said that he would be baptized in his stead; and so they baptized the living for the dead." The church of course at that time was degenerate, and the particular form might be incorrect, but the thing is sufficiently plain in the Scriptures, hence Paul, in speaking of the doctrine, says, "Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead?" (1 Cor. xv: 29). Hence it was that so great a responsibility rested upon the generation in which our Savior lived, for, says he, "That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, all these things shall come upon this generation." (Matthew xxiii: 35, 36). Hence as they possessed greater privileges than any other generation, not only pertaining to themselves, but to their dead, their sin was greater, as they not only neglected their own salvation but that of their progenitors, and hence their blood was required at their hands. And now as the great purposes of God are hastening to their accomplishment, and the things spoken of in the Prophets are fulfilling, as the kingdom of God is established on the earth, and the ancient order of things restored, the Lord has manifested to us this day and privilege, and we are commanded to be baptized for our dead, thus fulfilling the words of Obadiah, when speaking of the glory of the latter-day: "And saviors shall come upon Mount Zion to judge the remnant of Esau, and the kingdom shall be the Lord's." A view of these things reconciles the Scriptures of truth, justifies the ways of God to man, places the human family upon an equal footing, and harmonizes with every principle of righteousness, justice and truth. We will conclude with the words of Peter: "For the time past of our life may suffice us to have wrought the will of the Gentiles." "For, for this cause was the Gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit." I continued busily engaged in making out a list of {600} debtors and an invoice of my property to be passed into the hands of the assignee, until-- _Saturday evening the 16th_.--On this day the first number of _The Wasp_, a miscellaneous weekly newspaper was first published at my office, William Smith, editor, devoted to the arts, sciences, literature, agriculture, manufacture, trade, commerce, and the general news of the day, on a small sheet, at $1.50 per annum. _Sunday, 17_.--Spent the day with my family at home. [Sidenote: Causes of the Prophet's Insolvency.] _Monday, 18_.--In consequence of the utter annihilation of our property by mob violence in the state of Missouri, and the immense expenses which we were compelled to incur, to defend ourselves from the cruel persecutions of that state, we were reduced to the necessity of availing ourselves of the privileges of the general bankrupt law; therefore I went to Carthage with my brothers Hyrum and Samuel H. Smith, and severally testified to our list of insolvency before the clerk of the county commissioners' court. Sidney Rigdon and many more brethren were at Carthage the same day on business. My clerk, Dr. Richards, went with us. About this time a disturbance broke out in Rhode Island by a part of the inhabitants, wishing to change their Constitution, and make it like those of other states in the Union, which created much confusion and angry feeling in that state, and excitement in other states. _Tuesday, 19_.--Rode out and examined some land near the northern limits of the city, &c. _Wednesday, 20_.--Assisted in surveying some land in section 25, which I sold to William Cross. _Thursday, 21_.--Friday and Saturday was engaged in temporal and spiritual affairs at home, the office, &c. _Friday, 22_.-- _James Arlington Bennett Honored_. Honorary Degree. Ordered by the chancellor and regents of the University of the City of Nauvoo, that the honorary degree of L. L. {601} D. be, and the same hereby is, conferred on General James Arlington Bennett, of Arlington House, New York. Passed April 22, 1842. John C. Bennett, Chancellor, William Law, Registrar. _Sunday, 24_.--Preached on the hill near the Temple, concerning the building of the Temple, and reproved the merchants and the rich who would not assist in building it. _Monday, 25, Tuesday, 26 and Wednesday, 27_.--I was engaged in reading, meditation, &c., mostly with my family. _Thursday, 28_.-- "_Repast Militaire_." General Joseph Smith and lady, present their compliments to the officers (and their respective ladies) of the consolidated General Staff of the Nauvoo Legion, that is to say, his personal staff, Major-General Bennett's staff, including the band, Brigadier-General Law's staff, and Brigadier-General Rich's staff, and respectfully solicit their company at a _Repast Militaire_, at his quarters on the 7th day of May _proximo_, at one o'clock p. m. General Bennett has been ordered to issue a programme of the operations and field exercises of the day, which will appear in ample form, and due season. April 28, A. D. 1842. Headquarters, Nauvoo Legion, City Of Nauvoo, Illinois, April 28, 1842. _General Orders_-- The Lieutenant-General directs that a _programme militaire_ issue from the office of his commanding general for the 7th of May _proximo_, which I now proceed to consummate. 1st. The Adjutants will form the lines of their respective regiments, and the Colonels of the line assume command at nine o-clock, a. m. 2nd. The Adjutant-General will form the line of the Legion, and the Brigadier-Generals assume the command of their respective cohorts at half-past nine o'clock a. m. 3rd. The Major-General will assume the command of the Legion at ten o'clock a. m. 4th. At a quarter past ten o'clock a. m., the Lieutenant-General will be escorted to the field at the review station. {602} 5th. General review and inspection will follow, accompanied by such evolutions and exercises as the time will admit of. 6th. At half-past twelve o'clock p. m. the forces will be dismissed until a quarter before two o'clock p. m. 7th. At two o'clock p. m. the Major-General will resume the command and perform such military movements and field exercises as the Lieutenant-General may direct. 8th. At three o'clock p. m. the cohorts will separate and form the line of battle, the Brigadiers assume their respective commands and General Law's command will make a descent upon that of General Rich's in order of sham battle. 9th. At half-past three o'clock p. m. the cohorts will resume their positions in the line of the Legion, and a sham battle will be fought between the mounted riflemen under the immediate command of Lieutenant General Smith and the Invincibles under the immediate command of Major-General Bennett. 10th. At half-past four o'clock p. m. the forces will be dismissed for the day. 11. Every officer, musician and private will be required to be at their respective posts at the hours specified throughout the day, under the most severe penalties of the law. John C. Bennett Major-General. [Sidenote: The Rights and Privileges of the Women in the Church.] At two o'clock I met the members of the "Female Relief Society," and after presiding at the admission of many new members, gave a lecture on the Priesthood, showing how the sisters would come in possession of the privileges, blessings and gifts of the Priesthood, and that the signs should follow them, such as healing the sick, casting out devils, &c., and that they might attain unto these blessings by a virtuous life, and conversation, and diligence in keeping all the commandments; a synopsis of which was reported by Miss Eliza R. Snow, as follows: _Remarks of the Prophet to the Relief Society_. President Smith arose and called the attention of the meeting to the 12th chapter 1st Corinthians--"Now concerning spiritual gifts, I would not have you ignorant." Said that the passage in the third verse, which reads, "No man can say that Jesus is the Lord, but by the Holy Ghost," {603} should be translated "no man can _know_ that Jesus is the Lord, but by the Holy Ghost." He continued to read the chapter, and give instructions respecting the different offices, and the necessity of every individual acting in the sphere allotted him or her, and filling the several offices to which they are appointed. He spoke of the disposition of many men to consider the lower offices in the Church dishonorable, and to look with jealous eyes upon the standing of others who are called to preside over them; that it was the folly and nonsense of the human heart for a person to be aspiring to other stations than those to which they are appointed of God for them to occupy; that it was better for individuals to magnify their respective callings, and wait patiently till God shall say to them, "Come up higher." He said the reason of these remarks being made was, that some little foolish things were circulating in the society, against some sisters not doing right in laying hands on the sick. Said that if the people had common sympathies they would rejoice that the sick could be healed; that the time had not been before that these things could be in their proper order; that the Church is not fully organized, in its proper order, and cannot be, until the Temple is completed, where places will be provided for the administration of the ordinances of the Priesthood. President Smith continued the subject, by quoting the commission given to the ancient Apostles in Mark, 16th chapter, 15th, 16th, 17th, 18th verses, "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believed not shall be damned. And these signs shall follow them that believe: In my name shall they cast out devils; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover." No matter who believeth, these signs, such as healing the sick, casting out devils, &c., should follow all that believe, whether male or female. He asked the Society if they could not see by this sweeping promise, that wherein they are ordained, it is the privilege of those set apart to administer in that authority, which is conferred on them; and if the sisters should have faith to heal the sick, let all hold their tongues, and let everything roll on. He said, if God has appointed him, and chosen him as an instrument to lead the Church, why not let him lead it through? Why stand in the way when he is appointed to do a thing? Who knows the mind of God? Does He not reveal things differently from what we expect? He remarked that he was continually rising, although he had everything bearing him down, standing in his way, and opposing; notwithstanding all this opposition, he always comes out right in the end. {604} Respecting females administering for the healing of the sick, he further remarked, there could be no devil in it, if God gave His sanction by healing; that there could be no more sin in any female laying hands on and praying for the sick, than in wetting the face with water; it is no sin for anybody to administer that has faith, or if the sick have faith to be healed by their administration. He reproved those that were disposed to find fault with the management of the concerns of the Church, saying God had called him to lead the Church, and he would lead it right; those that undertake to interfere will be ashamed when their own folly is made manifest; that he calculates to organize the Church in its proper order as soon as the Temple is completed. President Smith continued by speaking of the difficulties he had to surmount ever since the commencement of the work, in consequence of aspiring men. "Great big Elders," as he called them, who had caused him much trouble; to whom he had taught the things of the kingdom in private councils, they would then go forth into the world and proclaim the things he had taught them, as their own revelations; said the same aspiring disposition will be in this Society, and must be guarded against; that every person should stand, and act in the place appointed, and thus sanctify the Society and get it pure. He said he had been trampled under foot by aspiring Elders, for all were infected with that spirit; for instance, John E. Page and others had been aspiring; they could not be exalted, but must run away as though the care and authority of the Church were vested with them. He said he had a subtle devil to deal with, and could only curb him by being humble. As he had this opportunity, he was going to instruct the ladies of this Society, and point out the way for them to conduct themselves, that they might act according to the will of God; that he did not know that he should have many opportunities of teaching them, as they were going to be left to themselves; they would not long have him to instruct them; that the Church would not have his instructions long, and the world would not be troubled with him a great while, and would not have his teachings [in person]. He spoke of delivering the keys of the Priesthood to the Church, and said that the faithful members of the Relief Society should receive them in connection with their husbands, that the Saints whose integrity has been tried and proved faithful, might know how to ask the Lord and receive an answer; for according to his prayers, God had appointed him elsewhere. He exhorted the sisters always to concentrate their faith and prayers for, and place confidence in their husbands, whom God has appointed for them to honor, and in those faithful men whom God has placed at {605} the head of the Church to lead His people; that we should arm and sustain them with our prayers; for the keys of the kingdom are about to be given to them, that they may be able to detect everything false; as well as to all the Elders who shall prove their integrity in due season. He said if one member becomes corrupt, and you know it, you must immediately put it away, or it will either injure or destroy the whole body. The sympathies of the heads of the Church have induced them to bear a long time with those who were corrupt until they are obliged to cut them off, lest all become contaminated; you must put down iniquity, and by your good examples, stimulate the Elders to good works; if you do right, there is no danger of your going too fast. He said he did not care how fast we run in the path of virtue: resist evil, and there is no danger; God, men, and angels will not condemn those that resist everything that is evil, and devils cannot; as well might the devil seek to dethrone Jehovah, as overthrow an innocent soul that resists everything which is evil. This is a charitable Society, and according to your natures; it is natural for females to have feelings of charity and benevolence. You are now placed in a situation in which you can act according to those sympathies which God has planted in your bosoms. If you live up to these principles, how great and glorious will be your reward in the celestial kingdom! If you live up to your privileges, the angels cannot be restrained from being your associates. Females, if they are pure and innocent, can come in the presence of God; for what is more pleasing to God than innocence; you must be innocent, or you cannot come up before God: if we would come before God, we must keep ourselves pure, as He is pure. The devil has great power to deceive; he will so transform things as to make one gape at those who are doing the will of God. You need not be teazing your husbands because of their deeds, but let the weight of your innocence, kindness and affection be felt, which is more mighty than a millstone hung about the neck; not war, not jangle, not contradiction, or dispute, but meekness, love, purity--these are the things that should magnify you in the eyes of all good men. Achan [see Joshua vii.] must be brought to light, iniquity must be purged out from the midst of the Saints; then the veil will be rent, and the blessings of heaven will flow down--they will roll down like the Mississippi river. If this Society listen to the counsel of the Almighty, through the heads of the Church, they shall have power to command queens in their midst. I now deliver it as a prophecy, if the inhabitants of this state, with the people of the surrounding country, will turn unto the Lord {606} with all their hearts, ten years will not roll round before the kings and queens of the earth will come unto Zion, and pay their respects to the leaders of this people; they shall come with their millions, and shall contribute of their abundance for the relief of the poor, and the building up and beautifying of Zion. After this instruction, you will be responsible for your own sins; it is a desirable honor that you should so walk before our heavenly Father as to save yourselves; we are all responsible to God for the manner we improve the light and wisdom given by our Lord to enable us to save ourselves. President Smith continued reading from the above-mentioned chapter, and to give instructions respecting the order of God, as established in the Church, saving everyone should aspire only to magnify his own office and calling. He then commenced reading the 13th chapter--"Though I speak with the tongues of men and angels, and have no charity, I am become as sounding brass, or a tinkling cymbal;" and said, don't be limited in your views with regard to your neighbor's virtue, but beware of self-righteousness, and be limited in the estimate of your own virtues, and not think yourselves more righteous than others; you must enlarge your souls towards each other, if you would do like Jesus, and carry your fellow-creatures to Abraham's bosom. He said he had manifested long-suffering, forbearance and patience towards the Church, and also to his enemies; and we must bear with each other's failings, as an indulgent parent bears with the foibles of his children. President Smith then read the 2nd verse--"Though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing." He then said, though a man should become mighty, do great things, overturn mountains, perform mighty works, and should then turn from his high station to do evil, to eat and drink with the drunken, all his former deeds would not save him, but he would go to destruction! As you increase in innocence and virtue, as you increase in goodness, let your hearts expand, let them be enlarged towards others; you must be long-suffering, and bear with the faults and errors of mankind. How precious are the souls of men! The female part of the community are apt to be contracted in their views. You must not be contracted, but you must be liberal in your feelings. Let this Society teach women how to behave towards their husbands, to treat them with mildness and affection. When a man is borne down with trouble, when he is perplexed with care and difficulty, if he can meet a smile instead of an argument or a murmur--if he can meet with mildness, {607} it will calm down his soul and soothe his feelings; when the mind is going to despair, it needs a solace of affection and kindness. You will receive instructions through the order of the Priesthood which God has established, through the medium of those appointed to lead, guide and direct the affairs of the Church in this last dispensation; and I now turn the key in your behalf in the name of the Lord, and this Society shall rejoice, and knowledge and intelligence shall flow down from this time henceforth; this is the beginning of better days to the poor and needy, who shall be made to rejoice and pour forth blessings on your heads. When you go home, never give a cross or unkind word to your husbands, but let kindness, charity and love crown your works henceforward; don't envy the finery and fleeting show of sinners, for they are in a miserable situation; but as far as you can, have mercy on them, for in a short time God will destroy them, if they will not repent and turn unto him. Let your labors be mostly confined to those around you, in the circle of your own acquaintance, as far as knowledge is concerned, it may extend to all the world; but your administering should be confined to the circle of your immediate acquaintance, and more especially to the members of the Relief Society. Those ordained to preside over and lead you, are authorized to appoint the different officers, as the circumstances shall require. If you have a matter to reveal, let it be in your own tongue; do not indulge too much in the exercise of the gift of tongues, or the devil will take advantage of the innocent and unwary. You may speak in tongues for your own comfort, but I lay this down for a rule, that if anything is taught by the gift of tongues, it is not to be received for doctrine. President Smith then gave instruction respecting the propriety of females administering to the sick by the prayer of faith, the laying on hands, or the anointing with oil; and said it was according to revelation that the sick should be nursed with herbs and mild food, and not by the hand of an enemy. Who are better qualified to administer than our faithful and zealous sisters, whose hearts are full of faith, tenderness, sympathy and compassion. No one. Said he was never placed in similar circumstances before, and never had given the same instruction; and closed his instructions by expressing his heart-felt satisfaction in improving this opportunity. The Spirit of the Lord was poured out in a very powerful manner, never to be forgotten by those present on this interesting occasion. _Friday, 29_.--A conspiracy against the peace of my household was made manifest, and it gave me some trouble {608} to counteract the design of certain base individuals, and restore peace. The Lord makes manifest to me many things, which it is not wisdom for me to make public, until others can witness the proof of them. _Saturday, 30_.--I received a visit from Judge James Adams, of Springfield, and spent most of the day with him and my family. Signed deeds to James and Charles Ivins, and many others. _Sunday, May 1, 1842_.--I preached in the grove, on the keys of the kingdom, charity, &c. The keys are certain signs and words by which false spirits and personages may be detected from true, which cannot be revealed to the Elders till the Temple is completed. The rich can only get them in the Temple, the poor may get them on the mountain top as did Moses. The rich cannot be saved without charity, giving to feed the poor when and how God requires, as well as building. There are signs in heaven, earth and hell; the Elders must know them all, to be endowed with power, to finish their work and prevent imposition. The devil knows many signs, but does not know the sign of the Son of Man, or Jesus. No one can truly say he knows God until he has handled something and this can only be in the holiest of holies. _Monday, 2_.--The following Editorial appeared in the _Times and Seasons_: The Temple. This noble edifice is progressing with great rapidity; strenuous exertions are being made on every hand to facilitate its erection, and materials of all kinds are in a great state of forwardness, and by next fall we expect to see the building enclosed; if not the top stone raised with "shouting of grace--grace unto it." There have been frequently, during the winter, as many as one hundred hands quarrying rock, while at the same time multitudes of others have been engaged in hauling, and in other kinds of labor. A company was formed last fall to go up to the pine country to purchase mills, and prepare and saw lumber for the Temple and the Nauvoo House, and the reports from them are very favorable: another {609} company has started, this last week, to take their place and to relieve those that are already there: on their return they are to bring a very large raft of lumber, for the use of the above-named houses. While the busy multitudes have thus been engaged in their several vocations performing their daily labor, and working one-tenth of their time, others have not been less forward in bringing in their tithings and consecrations for the same great object. Never since the foundation of this Church was laid, have we seen manifested a greater willingness to comply with the requisitions of Jehovah, a more ardent desire to do the will of God, more strenuous exertions used, or greater sacrifices made than there have been since the Lord said, "Let the Temple be built by the tithing of my people." It seemed as though the spirit of enterprise, philanthropy and obedience rested simultaneously upon old and young, and brethren and sisters, boys and girls, and even strangers, who were not in the Church, united with an unprecedented liberality in the accomplishment of this great work; nor could the widow, in many instances, be prevented, out of her scanty pittance from throwing in her two mites. We feel at this time to tender to all, old and young, both in the Church and out of it, our unfeigned thanks for their unprecedented liberality, kindness, diligence, and obedience which they have so opportunely manifested on the present occasion. Not that we are personally or individually benefitted in a pecuniary point of view, but when the brethren, as in this instance, show a unity of purpose and design, and all put their shoulder to the wheel, our care, labor, toil and anxiety is materially diminished, our yoke is made easy and our burden is light. The cause of God is one common cause, in which the Saints are alike all interested; we are all members of the one common body, and all partake of the same spirit, and are baptized into one baptism and possess alike the same glorious hope. The advancement of the cause of God and the building up of Zion is as much one man's business as another's. The only difference is, that one is called to fulfill one duty, and another, another duty; "but if one member suffers, all the members suffer with it, and if one member is honored all the rest rejoice with it, and the eye cannot say to the ear, I have no need of thee, nor the head to the foot, I have no need of thee;" party feelings, separate interests, exclusive designs should be lost sight of in the one common cause, in the interest of the whole. The building up of Zion is a cause that has interested the people of God in every age; it is a theme upon which prophets, priests and kings have dwelt with peculiar delight; they have looked forward with joyful anticipation to the day in which we live; and fired with heavenly and joyful anticipations they have sung and written and prophesied of this {610} our day; but they died without the sight; we are the favored people that God has made choice of to bring about the Latter-day glory; it is left for us to see, participate in and help to roll forward the Latter-day glory, the dispensation of the fullness of times, when God will gather together all things that are in heaven, and all things that are upon the earth, "even in one," when the Saints of God will be gathered in one from every nation, and kindred, and people, and tongue, when the Jews will be gathered together into one, the wicked will also be gathered together to be destroyed, as spoken of by the prophets; the Spirit of God will also dwell with His people, and be withdrawn from the rest of the nations, and all things whether in heaven or on earth will be in one, even in Christ. The heavenly Priesthood will unite with the earthly, to bring about those great purposes; and whilst we are thus united in the one common cause, to roll forth the kingdom of God, the heavenly Priesthood are not idle spectators, the Spirit of God will be showered down from above, and it will dwell in our midst. The blessings of the Most High will rest upon our tabernacles, and our name will be handed down to future ages; our children will rise up and call us blessed; and generations yet unborn will dwell with peculiar delight upon the scenes that we have passed through, the privations that we have endured; the untiring zeal that we have manifested; the all but insurmountable difficulties that we have overcome in laying the foundation of a work that brought about the glory and blessing which they will realize; a work that God and angels have contemplated with delight for generations past; that fired the souls of the ancient patriarchs and prophets; a work that is destined to bring about the destruction of the powers of darkness, the renovation of the earth, the glory of God, and the salvation of the human family. End Of Volume IV. {611} INDEX TO VOLUME IV. Abraham, Book of--520 and note. Adams, James--friendship for the Prophet, 20 and note. Address, by First Presidency to Saints scattered abroad, 184 _et seq_. Affidavits, on suffering of Saints in Missouri, 49-53, also 56-73 and note, 60; of Hyrum Smith denouncing thieves, 460-61. Alvord T., affidavit of, 57. Allred, James--statement of on kidnapping, 156-7. Apostles, The Twelve--farewell addresses of, 1-2; Apostles engaged in selecting hymns, 3; trials of en route for England, 15; meeting of at Cleveland, 19-20; granted permission to publish certain books in England, 161-2; whereabouts of, January 1, 1841, 256; minutes of meeting of in England, 324; ditto, 325-26; council of at Manchester, 332-335; epistle of to the Church in the British Isles, 344-348; departure of from England, 352; arrival of at New York, 360-61; return of to Nauvoo, 390; to share in labor of the Prophet, 400 and 403-404; epistle of to Saints scattered abroad, 409-10; council meeting of, 412; minutes of council meeting of 429-30; epistles of to brethren in America, 433-38; case of Benjamin Winchester before, 443; epistle of, to Saints in England, 448-53; warning against thieves, 463-66 and notes; epistle of on baptism for the dead, 472-5; minutes of a meeting of, 478-79; gift of Hiram Kimball to, 484; whereabouts of, January 1, 1842, 490; epistle of to Saints in Europe, 558 _et seq_.; meeting of with the Prophet in Masonic lodge, 589; epistles of to Saints in America, 590 _et seq_. Australia--report of work in, 343. B Babbitt, Elder Almon W.--preaches in Indiana, 17; permitted to build up Kirtland, 476. Baglev, Mr.--tax difficulty with the Prophet, 542. Barlow, Israel--assists Brigham Young on Journey, 9. Barnes, Lorenzo D.--report of to Elder Parley P. Pratt, 569. Baptists--difference between and former day Saints, 350-51. Baptisms--in Temple font, 558; for the dead, 568-9; for the dead, editorial in _Times and Seasons_ on, 595 _et seq_. Benbow, Elder John--liberality of, 188. Bennett, Caleb--conference at House of, 6. Bennett, James Arlington--honored, 600. Bennett, John C.--first letters of to the Prophet, 169-72; biography, 169; elected mayor Nauvoo, 287; inaugural address of, 288-92. Bennett, James Gordon--editor New York _Herald_, course of approved, 477. Bennett, Samuel--sent on mission, 161; credentials of, 164. Bishop, Gladden--disfellowshiped by High Council, 550. {612} Books--list of for and against the Latter-day Saints, 253-6. Book of Mormon--first English edition of, 274-286: Nauvoo edition, proofs of read by Prophet, 494; ditto 500-501. Boyee, Benjamin--kidnapping of, 154-6; 180. British, Mission--history of, 313-321. Brown, Alanson--kidnapping of, 154-56; 180. Browning, O. H.--lawyer, counsel for the Prophet at Monmouth trial, 367 _et seq_. Brunson, Col. Seymour--death of, 179. Burke, John M.--affidavit of, 56. C Cahoon, William F.--affidavit of, 52. Carpenter's Hall--Manchester, England, leased by the Saints, 141. Carter, Samuel--affidavit of, 49 Prophet's instructions to, 153. Carlin, Governor of Illinois--issues order for arrest of Prophet, 198-9. Casper, Thomas D.--Affidavit of, 63. Church, The--Admonished by the Prophet, 5; anniversary of organization of celebrated, 326-31: thirteenth anniversary of, 582. Clayton, William--preaches in Staffordshire; appointed clerk, Iowa High Council, 382. Clark, Hyrum--starts on mission to England, 7. Clark, Joseph--affidavit of, 63. Clark, Timothy B.--affidavit of, 58. Clark, William O.--reproved by the Prophet, 445. Cock Pit, Preston, England--preaching of Twelve in, 114. Cole, Owen--Affidavit of, 64. Commerce, Illinois, (afterwards Nauvoo)---appointed a stake of Zion, 12; boundary lines to be changed, 39; name of changed to Nauvoo, 21; merged into Nauvoo plat, 322. Committee, Senate Judiciary--case of the Missouri Saints before, 81-88, adverse report of, 90-92; of Nauvoo citizens resolutions by, 157-9. Conferences--minutes of at Commerce, 12; minutes of general, at Nauvoo, 105 _et seq_.; at Gadfield Elm, England, 131; ditto, 134 _et seq_.; minutes at Stanley Hall, 138; of Church in England at Manchester, 146 _et seq_.; general at Nauvoo, minutes of, 204-7; general in England, minutes of, 214-18 at Walnut Grove, Illinois, 387; London, minutes of, 298; at Philadelphia, 331; general of the Church at Nauvoo, minutes of, 336-343; in New York City, 344; minutes of London, 360; at Kirtland, 361; Attica, New York, 412; at Nauvoo, minutes of, general, 423-29; at Lima, minutes of, 439-40; New York, 462; minutes of special at Nauvoo, 583 _et seq_. Conner, Henry--converted, 184. Council, High at Commerce. (Nauvoo)--names of counselors, 12; Advice of to Saints west of Kirtland, 45 and note; authorizes publication of hymn book, 49; appoints committee to collect testimony on case before courts, 49; votes among for poor, 75, 76; votes to return consecrations to the people, 88; memorial of Joseph Smith before, 136-138, 141, 143; Elijah Fordham before, 180; minutes, 187-8; minutes of 219-20; account of inspecting temporal concerns, 417; report of to the Saints, 504-5; trial of Gladden Bishop before, 550. Council, High at Iowa--appointed for Stake in Iowa, 16; minutes of, 16; order of speaking in, 16 and note; organization of completed, 21; action of on {613} Missouri debts, 42, 54; minutes of, 94; changes in 352. Council, of the Twelve--see _Apostles_. Council, special--Liverpool, England, 296-7; at Nauvoo, 402. Curtis, Simon P.--affidavit of, 67. Curtis, Elder Theodore--before the Court of Sessions, Gloucester, England, 380. D Davis, Amos--abuse of the Prophet, 549. Davis, Matthew S.--reports Prophet's Washington discourse, 78. Decker, Brother--assists Elders Young and Kimball en route for England, 11. Discourse--the Prophet's at Nauvoo, 358-360. _Dispatch_, England weekly newspaper--article against the Saints, 236. Donaldson, Elder Wm.--goes to East India, 168. Draper, Father--assists Elders Young and Kimball et al. en route for England, 14. Duel, Osmon M.--assists Elders Young and Kimball on mission, 9-10. Duel, Sister O. M.--cares for Elders Young and Kimball, 10. Duncan, Joseph--politician, speech against the Saints, 490, also note 480. E Election and Reprobation, Elders Brigham Young and Willard Richards, 256. Emigration--arrangements of for English Saints, 510-13. England--arrival of Apostles in, 76; labors of Elders in, 76; emigration agency in, 484. Epistles--see _Letters_. F Freedom, Adams County, Illinois--Stake organized at, 233. Female Relief Society--organization of, 552; ditto, 567-8; remarks of the Prophet to, 570; remarks of the Prophet to, 602-7. Fielding, Joseph--preaches in England, 7. Font--baptismal of Temple described, 446. Fordham, Elijah--healed by the Prophet, 4, and note; before High Council at Nauvoo, 180. Foster, Dr. Robert D.--attends on Sidney Rigdon, 19-21; on trial for slandering, 239-250. Foutz, Jacob--affidavit of, 68. Fulmer, David--prefers charges, 219. G Galland, Isaac--letter of Prophet to; his power of attorney for the Prophet cancelled, 495-500. Gates, Gibson--affidavit of, 71. Gee, George Washington--death of and biography, 500 and note. Geneva, Morgan County, Illinois--stake organized at, 236. Gifford, Alpheus--biography of, 109-110 and note; death of, 184. Granger, Gilbert--difficulty in settlement of father's estate, 542. Granger, Elder Oliver--to provide funds for publication, 18; death of, 408-9. Green, A.--affidavit of, 65. Greene, John P.--affidavit of, 65. Groves, Elisha H.--affidavit of, 68. H Harris, George W.--sent on special mission, 161: credentials of, 164. Hawk, William--affidavit of, 58. Hayes, Elder Ezra--license taken from, 14. {614} Hedlock, Elder Reuben--starts on mission for England, 10; prepares cuts for Book of Abraham, 543. Haight, Isaac--entertains Elders, 35; assists Elder Brigham Young et al. on journey, 44. Higbee, Judge Elias--appointed to go to Washington, 13; attends Prophet to Washington, 19; letters of concerning case of Saints before United States Senate, 81, 88, 94, 95; course at Washington approved, 96 _et seq_.; presides at mass meeting, Nauvoo, 157-60; writes petition to committee, 237; reproved by the Prophet, 503. Hinckle, George M.--suit of Prophet against, 423. Hotchkiss land purchase, 405-408. Hotchkiss, Horace R.--letter to Prophet, 505-8. Hunter, Edward--visits Nauvoo, biography of, 416-17 and note. Hyde Marinda--revelation to, 467. Hyde, Elder Orson--his allusion to his fall, 2; restored, 12; appointed on Mission to Jerusalem, 106; credentials of, 112-113; departure of from Nauvoo for Jerusalem, 114; at conference in Philadelphia, 224; ditto, New York, 237; reproved, 274; his arrival in Palestine and dedication of the land for the return of Jews, 454-59; incidents en route from Palestine to Europe, 496-99. J Jews--memorial of to Protestant Powers of Europe and America, 167 and note; circular of to Israelites of Europe and America, 173-5. Johnston, Jesse W.--affidavit of, 64. Johnson, Lyman E.--at Nauvoo, 389. Jonas, Grand Master Mason--on Nauvoo and the Mormons, 565 _et seq_. K Keokuk, Indian chief--visits the Prophet, 401. Kilbourn, D. W., anti-Mormon--attempts disturbance in Iowa, 416-17; ditto, 444 and note. Kimball, Heber C.--departs on mission to England, 9 and note; morphine given to, 15-16; reports of from England, 182 _et seq_.; dreams of, 203; arrives at Nauvoo from England, 381. Kiskukosh, Indian chief--visits the Prophet, 401-2. Knight, Bishop Vinson--appointed Bishop of lower ward, Commerce, 12. Lathrop, Asahel A.--affidavit of, 65-67. Latter-day Saints--difference between and Baptists, 348, 350. Law, William--en route for Nauvoo, 20, and note; appointed member First Presidency, 284-6. Legion, Nauvoo--character of, 269; minutes of organization of, 295; general review of, 236; officers of, 253; general orders to, 354; defended by the Prophet, 355-6; general orders to, 362; minutes of, 382; general orders, 400; minutes of, 415; general order to, 502; extract from minutes of, 549; fourth regiment of second cohort of, 582; _Repast Militaire_ of, 601; general orders to, 601. Letters--James Mulholland to Isaac Russell, 5-6; Joseph Smith to Isaac Galland, 8-9; Parley P. Pratt to Prophet, 22; the Prophet to Hyrum Smith, 29; the Prophet et al. to High Council, Nauvoo, 43-44; Hyrum Smith to Parley P. Pratt; Hyrum Smith to the Prophet et al., 52: Charles Adams to Joseph Smith, 53; Orson Pratt to his wife, 54; John B. Webber to the Prophet, 55; Matthew S. Davis on Prophet's sermon; Elias Higbee to the Prophet reporting progress {615} in Saints' appeal to United States Senate, 81; ditto, 83; ditto, 85; ditto, 88; John Taylor, to the Prophet, 96; R. B. Thompson to Elias Higbee, 96; Horace R. Hotchkiss to Sidney Rigdon et al., 98; Elias Higbee to the Prophet, 98; Horace R. Hotchkiss to Joseph Smith, 100; Sidney Rigdon to the Prophet, 102; Hon. Richard W. Young to Elias Higbee, 111; Heber C. Kimball to the Saints in the United States, 114 _et seq_.; Brigham Young to the Prophet, 119; Robert Johnson to Senator Young, 121; Senator Young to Judge Elias Higbee, 121; Wilford Woodruff to Don Carlos Smith, 122; Elders Hyde and Page to the Prophet, 123; Brigham Young to the Prophet, 125; the Prophet to Elders Hyde and Page, 128; Willard Roberts to the _Star_, 130; Heber C. Kimball et al. to Bishop at Nauvoo, 132; William W. Phelps to the Prophet, 141, 142; Hyde and Page to Joseph Smith 142; Elder Woodruff to the _Star_, 150 _et seq_.; William Barratt to Saints in England, 161; Prophet to William W. Phelps, 162 _et seq_.; Prophet to Oliver Granger, 164-7; John C. Bennett to Joseph Smith et al., 168; ditto, 169; ditto, 172; Prophet to Horace R. Hotchkiss, 170-1; Wilford Woodruff to the _Star_, 176; the Prophet to John C. Bennett, 177-8; John C. Bennett to Messrs, Smith and Rigdon, 179; Samuel Bent and George W. Harris to Presidency of Church, 199; John E. Page to the Presidency, 201; Orson Hyde to Saints in Nauvoo, 202; Heber C. Kimball et al. to Robinson et al., 220-224; Joseph and Hyrum Smith to the Saints in Kirtland, 225; the Prophet to the Twelve, 226; Heber C. Kimball et al. to _Times and Seasons_, 234; a staunch Wesleyan to the _Manx Liberal_, 234-6; Brigham Young to Presidency, 237; John C. Bennett to _Times and Seasons_, 248-9; Brigham Young to the Prophet, 251-2; Parley P. Pratt to Sidney Rigdon, 266; Joseph Smith to County Recorder, 287; Levi Richards to the _Star_, 296; Brigham Young to the _Star_, 308-9; Wilford Woodruff to Don Carlos Smith, 323-4; George A. Smith to the _Star_, 343; the Prophet to the _Times and Seasons_, 356-58; R. B. Thompson to _Times and Seasons_, 369-70; Orson Hyde to Joseph Smith, 372-4; Orson Hyde to Rabbi Hirschel, 374-8; extract from a letter to the _Juliet Courier_, 380-1; Orson Hyde to President Smith, 384-88; William Smith, to the Prophet, 391; Horace R. Hotchkiss to Joseph Smith, 405; the Prophet to Hotchkiss, 406-7; Joseph Smith to Smith Tuttle, Esq., 430-33; extract from Orson Hyde, 439; Parley P. Pratt, extract of, 441; Joseph Smith to Reuben McBride, 441; Hyrum Smith to Saints in Kirtland, 443; Orson Hyde to Parley P. Pratt, 454-9; the Prophet, to Esq. Browning et al., 468; ditto to Mr. Hotchkiss, 469; Joseph Smith to Edward Hunter, 481-3; Joseph Smith to Edward Hunter, 491; Orson Hyde to the _Star_, 495-99; Joseph Smith to Isaac Galland, 499; G. Walker to Brigham Young et al., 505-509; Alfred Cordon to Joseph Smith, 515-16; Joseph Smith to the Church, 517; from the Twelve to all the churches, 517-18; Joseph Smith on tithing, 518; Robert Pierce to Joseph Smith, 519; Joseph Smith to John Wentworth, 535 _et seq_.; Joseph Smith to John C. Bennett, 544; Dr. C. V. Dyer to John C. Bennett, 544; John C. Bennett to Dr. C. V. Dyer, 545; John C. Bennett to Joseph {616} Smith, 547; Joseph Smith to Edward Hunter, 548; the Twelve to the Saints in Europe, 558 _et seq_.; extract from Elder E. P. Maginn, 566; Lorenzo D. Barlow to Parley P. Pratt, 569. L Liberty--religious in Nauvoo, 306, Lima, Adams Co., Illinois--Stake organized at, 233. Little, Sidney H., Senator--death of, 389. Littlefield, Lyman O.--action against for slander, 514. Litz, Elder A.--suspended from preaching, 501. Lowry, John--affidavit of, 56. M Maginn, Ezekiel--affidavit of, 64. Marks, Ephraim--funeral of, 586-587. Marks, William--appointed President of Stake at Commerce, 12; President of Stake at Nauvoo, 323; financial settlement of Prophet with, 582. Maughan, Peter--493 and note. Melling, Peter--ordained a patriarch, first in England, 120 and note; reports to the Prophet at Nauvoo, 543. Memorials--of Saints to Senate and House of Representatives, 24 _et seq_.; to Joseph Smith and High Council at Nauvoo, 136; answer to foregoing, 138, 141 and note, 144, 145; to Governor Garlin of Illinois on kidnapping, 159-60. _Millennial Star_--Latter-day Saints, 119; prospectus of, 122; 133 and note. Missouri--action of Legislature on Mormon difficulties, 299 and note. Modisett, Dr.--gives morphine to Heber C. Kimball, 15; aids Elders Young and Kimball on journey, 17. Monmouth, Warren Co., Illinois--the Prophet's trial at, 365 _et seq_. Moon, Elder John--arrival of with Saints in America, 162. Morgan, Elizabeth--death of, 551. Mormon Literature--_pro et con_, 487-489. Mormons--Nauvoo and the, 565. Mulholland, James--Prophet's Secretary, writes Isaac Russell, appointed clerk for land contracts, 16; salary of, 17; death of, 88-9 and note. N Nashville, city of--meetings at, 182 and note. Nauvoo--Agricultural and Manufacturing Association incorporated, 303. Nauvoo--burying ground for, 353. Nauvoo, City of--made Post Office at, 121; charters of, 239-249; first election in, 287; City Council organized, 288; officers of, 292, 308; divided into wards, 305; concentration at, 362. Nauvoo--House Association incorporated, 301. _News_--the prospectus of, 112. Noble, Joseph Bates--healed by the Prophet, 4 and note. O Olney, Elder Oliver--license taken from, 552. Owen, Ephraim--confession of accepted, 12. Owen, Jedediah--affidavit of, 56. P Page, John E.--one of the Twelve, Address on the Book of Mormon, 2; appointed on mission to Palestine, 109; reproved, 274, disregards advice, 372; presides at New York conference, 462-3. Partridge, Bishop Edward--appointed Bishop upper ward {617} Commerce, 12; instructs Saints on removal to the West, 39. Perry, Ashael--received into fellowship, 14. Pettigrew, David--affidavit of, 71-73. Petition--Elias Higbee, Robert B. Thompson to Congress, 237; presented to the House, 250-51. Phelps, Laura, wife of Morris--death of, 513. Pierce, Robert--business settlement of with the Prophet, 519. Powell, James--affidavit of, 61. Pratt, Orson--one of the Twelve, addresses Saints at Nauvoo, 4; starts on mission for England, 7; opens mission in Edinburg, 120; publishes _Remarkable Visions_, 224; success in Edinburg, 251; elected Professor of Mathematics, Nauvoo University, 414. Pratt, Elder Parley P., one of the Twelve--preaches at Nauvoo, 4; ditto, 6; starts on mission for England, 7; errors in writings of, 7; letter to the Prophet, 22; his article on eternal duration of matter, 54, 55 and notes; appointed editor of the _Millennial Star_, 133; returns to America for family, 177; returns to England, 224. Presidency, First of Church--report of, 212-14; proclamation of to the Church scattered abroad, 267-73; report of at General Conference, 336-339. Priesthood--article on prepared by the Prophet, 207-212; lesser organized in Nauvoo, 312. Proclamation--preparation of to Kings, 383. Q Quincy, Illinois--a Stake organized at, 233. R Ramus, Illinois--minutes of a meeting at, 453; conferences at, 467; deeds to certain lands of, transferred to the Prophet, 477. Redfield, Harlow--suspended from office, 12; restored, 16. Resurrection in general and of children, 553 _et seq_.; and note. Revelations--to Joseph Smith at Nauvoo, January 19, 1841, 274, _et seq_.; to William Allred _et al_. 311; to the Saints in Iowa, 311; to Brigham Young in Nauvoo, July 9, 1841, 382; concerning Nancy Marinda Hyde, 467; to John Snyder _et al_., 483; to the Twelve, 483; respecting the _Times and Seasons_, 503. Rich, Charles C.--elected Brigadier General, 414. Richards, Levi--affidavit of, 70-71. Richards, Elder Willard, one of the Twelve--visits Staffordshire, 7; son of dies, 48; on Election and Reprobation, 256-66; assists in indexing Book of Mormon, 274, 286; writes history of British mission, 313-321; appointed private secretary to the Prophet and Temple Recorder, 470. Rigdon, Elder Sidney, counselor to Joseph Smith--address of to Twelve, 2, 3; appointed to accompany Prophet to Washington, 13; starts with Prophet to Washington, 19; sickness of, left at Columbus, Ohio, 21; in Washington, 48; in Philadelphia, 76; speech of at laying corner stone of Nauvoo Temple, 327-29; baptized for in behalf of his parents, 486. Riggs, Burr--affidavit of, 67. Roberts, Sidney--excommunicated, 237. Robinson, Ebenezer--publisher of _Times and Seasons_, 23; co-partnership with Don Carlos Smith dissolved, 239; editor _Times and Seasons_, 402. Rockwell, Orrin P.--starts with Prophet for Washington, 19. {618} Rogers, D. W.--his hymn-book discarded, 14. Root, Henry--affidavit of, 62. Russell, Isaac--reproved, 5, 6; and note. S Saints, Latter-day--sickness among at Nauvoo, 3; healing of the, 3, 4 and notes; admonished to set houses in order, 4-5; petition of to Congress, 24-38. Sharp, Thomas--editor _Warsaw Signal_, anti-Mormon, the Prophet on, 487 and note. Sherwood, Henry G.--healed by the Prophet, 4 and note. Shoemaker, David--affidavit of, 69. Sloan, James--statement of, 69. Smith, Don Carlos, brother of the Prophet--President of the High Priests at Commerce, 12; publisher _Times and Seasons_, 23; dissolves partnership with Robinson, 239; death of, 393; career of, 393-399. Smith, Elias--ordained a Bishop, 161. Smith, Emma, wife of the Prophet appointed to compile hymnbook, 17; assists husband in labors, 510; appointed President of Female Relief Society, 552. Smith, George Albert--one of the Twelve, starts on mission for England, 10; preaches at Richmond, New York, 75: begins out-door preaching in England, 182 _et seq_.; injures his health at, 236; arrives at Nauvoo from England, 383; marriage of, 389. Smith, Hyrum, brother of the Prophet--appointed on committee to establish Nauvoo. 39; testimony of to Book of Mormon, 46 and note; is appointed Patriarch of the Church, 229 and note and 282; appointed Prophet and Revelator, 286. Smith, Humphery--affidavit of, 62. Smith, John--affidavit of, 62. Smith, John--affidavit of, 59. Smith, Joseph, the Prophet--literary methods of, 1; heals the sick at Commerce, Nauvoo, 3-5 and notes; ditto, 7; preaches on the "other Comforter," 10 and note; ditto "Judgments," 11; attends general conference, Commerce, 11-12 _et seq_.; appointed to represent cause of the Saints at Washington, 13; starts for Washington, 19; adventure of, by the way, 23; arrives at Washington, 24; meets President Van Buren, 39 _et seq_.; preaches at Philadelphia, 47; in New Jersey, 49; comment on Missouri affidavits, 73-4; returns to Washington, 77; description of by a Congressman, 78 _et seq_.; interview with Martin Van Buren, 80; ditto. John C. Calhoun, 80; returns to Nauvoo, 88-9; reflection of on actions of Congress, 145; plans charter of Nauvoo, 349; made sole Trustee-in-trust, of the Church, 287; elected member of the Nauvoo City Council, 287; introduces several bills in City Council, 293 _et seq_.; appointed Lieutenant-General of Nauvoo Legion, 309; assists in laying corner stone Nauvoo Temple, 329-331; arrest of by officers from Missouri, 364 _et seq_.; visited by Indians at Nauvoo, 401; views on use of medicine, 414; his experience at Monmouth trial, 419-20; views on relics of antiquity, 420-21 note; reproves sanctimoniousness, 445; denunciation of thieves, 461-2; his estimate of the Book of Mormon, 461; proof-reads Book of Mormon, 468; difficulties in keeping daily journal, 470; proclaims political attitude of the Saints, 479-80 and notes; his views on the gift of tongues, 485; reflections on opening of the year, 1842, 492; debates race question, 501; purpose of debates in Nauvoo, 514; views on privileges of Nauvoo {619} charter, 516; settlement of with Robert Pierce, 519; settlement of taxes with Mr. Bagley, 542; becomes editor of _Times and Seasons_, 551; sermon on "Life, Death, and Resurrection," 553 _et seq_. and note 556; remarks of at funeral of Edward Marks, 587; reproof of unvirtuous persons by 587-88; insolvency of, 594; cause of Prophet's insolvency, 600; remarks respecting: signs and key words received in the Temple, 608. Smith, Joseph, Sen.--death of, 189; biography of, 189 _et seq_.; funeral services of, 191-97; benediction of, on Hyrum Smith, 229 and note. Smith, Samuel--affidavit of, 60. Smith, William, brother of the Prophet--allowed to retain standing in quorum of the Twelve, 12. Snow, Erastus, labors of in Salem, 433. Snow, Lorenzo--sent to England, 161-2 and note; arrives at Manchester, 233; in public discussion with Mr. Barker, 234. Snyder, Elder John--appointed a mission, 503-504; set apart and instructed, 568. Spirits, try the, 571-581. Springfield, Illinois--a Stake organized at, 236. T Taylor, Elder John, one of the Twelve Apostles--testimony of to Book of Mormon, 2; preaches at Kirtland, 21; sails for England, 46; arrives at Preston, England, 76; leaves Liverpool for Ireland, 170 and note; in the Isle of Man, 234-6 and note; discussion with Rev. Robert Hayes, 238; reports baptisms, 288; arrives at Nauvoo from England, 381; appointed editor _Times and Seasons_, 513. Temple, Nauvoo--corner stones of laid, 327-331; announcement of Trust-in-trust respecting, 517; word of the Twelve respecting, 517; progress of building the, 608 _et seq_. Thompson, Elder Robert B.--delivers discourse at the funeral of Joseph Smith, Sen., 191-197; writes petition to Congress, 237; Associate editor _Times and Seasons_, 353: death of and biography of, 411-412. Times and Seasons--first number of, 23. Tithing, arrangements for reception of, 493; record of, 518. _Tribune_, New York--criticism of on the course of Missouri, 551. Trustee-in-trust--sole for the Church of Jesus Christ of Latter-day Saints, see Joseph Smith. Turley, Elder Theodore--starts for England on mission, 10; imprisonment of, 127. U University of City of Nauvoo, 243, and 301. V Van Buren, President of the United States--Joseph Smith's interview with, 40, 80, 89 and note. W Walker, Cyrus--lawyer, counselor for the Prophet, at Monmouth trial, 367 _et seq_. Walker, Oliver--before High Council, Nauvoo, 219-20. Warren, city of, 405; consultation respecting, 486. _Wasp_, The--first number, 600. Wentworth, John--letter of Prophet to, 535 _et seq_. Wells, Squire Daniel H.--biography, 154-55. {620} Whitney, Bishop Newel K.--appointed Bishop middle ward, Commerce. Wight, Lyman--addresses conference, 13. Wilber, Brother--assists Elder Young _et al_., 11. Williams; Frederick G.--affidavit of, 69. Witter, Daniel S.--course of respecting settlement at Warren, 470-1. Wood, Elder Daniel--suspended from preaching, 501; vindication of, 514. Woodruff, Elder Wilford, one of the Twelve--his account of miraculous healings at Commerce by the Prophet, 3-5; notes; sent by the Prophet to heal the sick, 5; departure of for England, 46; arrives in England, 76; labors of in England, 182 _et seq_.; mission on Fox Island, 418-19. Women, The character of Mormon, 568. World, The--commotions in, 125, 189, 252-3, and 383, 401, 415. Yokum, William, Haun's Mill victim, 389. Y Young, Elder Brigham, one of the Twelve Apostles--remarks of at Nauvoo, 2; starts for England, 9; arrival of at Cleveland, Ohio, 20; rebukes storm, 23; preaches at Richmond, New York, 75; arrival in New York, 77; embarks with four others of the Twelve for England, 94; arrival of in England, 102; farewell of the Saints to, 103; sustained as President of the Twelve, 115 and notes; also 146, and note; on Election and Reprobation, 256-66; assists in indexing Book of Mormon, 274 and 286; arrives at Nauvoo from England, 381; elected to Nauvoo Council, 414. Young, John, Sen.--father of Brigham, dies, 14. Young, Joseph, President of the Seventies, grants licenses, 501. Young, Lorenzo, assists Young and Kimball _en route_ for England, 11.